A09387	----	Deaths knell: or, The sicke mans passing-bell summoning all sicke consciences to pr[e]pare themselues for the comming of the grea[t] day of doome, lest mercies gate be shut against them: fit for all those that desire to arriue at the heauenly Ierusalem. Whereunto are added prayers fit for housholders. The ninth edition. Written by W. Perkins. Perkins, William, 1558-1602. 1628 Approx. 28 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09387 STC 19684 ESTC S119984 99855188 99855188 20664 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09387) Transcribed from: (Early English Books Online ; image set 20664) Images scanned from microfilm: (Early English books, 1475-1640 ; 713:18) Deaths knell: or, The sicke mans passing-bell summoning all sicke consciences to pr[e]pare themselues for the comming of the grea[t] day of doome, lest mercies gate be shut against them: fit for all those that desire to arriue at the heauenly Ierusalem. Whereunto are added prayers fit for housholders. The ninth edition. Written by W. Perkins. Perkins, William, 1558-1602. [24] p. [By G. Purslowe] for M. Trundle, and are to be [sold] at her shop in Smith-field, Printed at London : 1628. Printer's name from STC. Includes: Prayers for priuate households at all times. Signatures: A B⁴. Margins cropped, affecting title and imprint. 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Prayer -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Andrew Kuster Sampled and proofread 2004-10 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Deaths Knell : or , The sicke mans Passing-Bell : Summoning all sicke Consciences to pr●●pare themselues for the comming of the grea● Day of Doome , lest mercies Gate be shut against them : Fit for all those that desire to arriue at the heauenly Ierusalem . Whereunto are added Prayers fit for Housholders . The ninth Edition . Written by W. Perkins . Printed at London for M. Trundle , and are to be at her Shop in Smith-field . 1628. Deaths Knell . LEt the memory of Death ( good Christian ) be euer the Looking-glasse of thy life , thy continuall Companion , and inseparable Spouse : let thy solace be y e sighes of a sorrowfull soule ; and those the more bitter , the better : whilest Worme-like , thou crawlest heere below , fasten all thy faculties vpon the Commandements of thy Creator ; for those in thy finall passage , must be the Pylot to steere thee into the Hauen of Heauen ; Thinke euery moment thou art in the waning , that the date of thy Pilgrimage is wel-nigh expired , and that the lampe of thy life lyeth twinckling vpon the snuffe ; and that now it stands thée vpon to looke toward thy Celestiall home ▪ thy forces are enfeebled , thy sences impaired , and on euery side , the tottering and ruinous Cottage of thy faint flesh threatneth fall . And méeting so many Harbengers of death , how cāst thou but prepare for so gastly a guest ? The young man may dye quickely , but the old cannot liue long : the young mans life by casualty may be cut off , but the aged by Physicke cannot be preserued : Gréene yéeres must resolue to grow to the graue , and the meditations of old age must dwell in the same : be mindfull of things past , carefull of things present , and prouident for things to come . Use the blessings of nature to the benefit of thy soule ; be wise in well-doing , and watchfull for thy end : Serue not the world ; for that can possesse thee of nothing but pride , enuy , lust , anger , malice , and infinite follies : for it defileth a man with sin , disquieteth with troubles , oppresseth with labours , vexeth with temptations , vanquisheth with vaine delights , and miserably wrappeth him vp in wofull calamities . The world , it is an Ambassadour of the euill , a scourge of the good , a tyrant of the truth , a breaker of peace , a worker of warre , a sweet of vices , a gall of vertues , a friend of lyes , an inuenter of nouelties , a trauell to the ignorant , a table of Gluttons , a furnace of concupiscence , a sepulcher of the dead , a prison of the liuing , a pitfall to the rich , a burthen to the poore , a Palace of Pilgrims , a Den of Deceiuers , a slanderer of the good , a commender of the wicked , and a deluder of all . Thou hast no reason to dote vpon the world ; for at first it affords thee but a wrangling welcome , and at last turnes thee off , with a fearefull farewell : moreouer , it doth torment thée , abuse thée , consume thee , and at length expell thee : whereas on the contrary : Heauen doth comfort thee , conserue thée , and exalt thée . On Earth , thou sowest but in a field of Flint , which bringeth foorth nothing but a Crop of care , and languishing for thy labour : it is time therefore to leaue so vnthriuing a husbandry , and to sowe in Gods ground the seed of repentant sorrow , and water it with the teares of humble contrition ; so shalt thou reape a plentifull haruest , and gather the fruits of euerlasting consolation . Imagine thou thy Spring to be spent , thy Summer ouer-past , and that thou art arriued at the Fall of the Leafe , and though thy louing Lord doe long forbeare offenders , yet at last he will scourge them ; and that his patience lends vs but respit to repent , not leysure to sinne . Hee that is tossed with sturdie stormes , and cannot come to his desired Port , rids little way , but is much turmeiled : so hee that passeth many yeeres , and purchaseth but small profit to his soule , hath had a long being , but a short life ; for life is to be measured by vertuous actions , not by number of dayes . Some men by many dayes , purchase many deaths , and others in a short space attaine to life euerlasting . What is the body without the soule , but a corrupted Carkeise ? and what is the soule without God , but a Sepulcher of sinne ? Man was made , and sent hither , to no other purpose but onely to serue God in this life , and to enioy Heauen in that life heereafter . If our end be the Kingdome of Heauen , why are we so much enamoured on the Earth ? If the end of our Creation , be eternall saluation , why hunt we after the vanities of this vaine life ? If our inheritance be to raigne as Kings , why liue we like seruile slaues , in danger to be diuided from God , from Christ our Sauiour , from the Angels , from the Communion of Saints , and from the hope of our celestiall portion ? If God be the way , the truth and the life ; then he that walketh without him , wandreth ; that is not instructed by him , erreth ; and that liueth without him , dyeth : to reuolt from him , is falling ; to returne to him , is rising : to stay vpon him , is sure standing : Hee it is , from whom to depart , is to dye ; to whom to repaire , is to reuiue : in whom to trust , is truly to liue . O be not thou like those , that beginne not to liue , vntill they be ready to dye , and then ( when they deserue an enemies reward ) come to craue of God a friends entertainement . Some thinke to snatch Heauen in a moment , which the best can scarce attaine in many yeeres ; and when they haue glutted themselues with worldly delights , would iumpe from the Dyet of Diues , to the ioyes of Lazarus ; from the seruice of Satan , to the solace of a Saint . But be sure , that God is not so penurious , to make his Kingdome saleable for the refuse and reuersion of their liues , who haue sacrificed the principall and prime thereof to his enemies , and their owne brutish appetites ; then onely ceasing to sinne , when the ability of offending is taken from them . What thanke is it to pardon our enemies , when wee can not hurt them ? to giue away our goods , when we can kéepe them no longer ? to shake hands with our pleasures , when wee can vse them no more ? to forsake sinne , when sinne leaueth vs ? God may be mercifull at the last gaspe : but most miserable is that man , who casteth the Anchor of his eternall weale or woe , on so vncertaine and sandy a point . The thiefe may be saued on the Crosse , and mercy found at the last ; yet it is not likely , that hee should finde fauour at his death , whose life earned the wages of wrath ; or that his penitence should be accepted , who more for feare of hell , and his owne selfe-loue , then for the loue of God , or lothsomelesse of sinne , cryeth out for mercy , Put not off repentance therefore to the last point : take Dauids early in the morning : stay not till to morrow ; though thou sufferedst the Bud to be blasted , the Flowres to fade , the Fruit to perish , the Leaues to wither . the Boughes to dry vp , and the body of the Tree to decay ; yet still keepe life in the Root , for feare lest the whole become fuell for Hell fire : for where the tree falleth there it lyeth . Imagine that Time hath flied off the better part of thy naturall forces , and left thee in the Lees of thy dying dayes : and that thou art onword in thy voyage , and not farre from the period of thy last harbour : bee not therefore disfurnished of necessaries required in so perrillous a iourney . O how men doe carefully beginne , industriously prosecute , and effectually end their labours , in attaining to this transitory trash vpon earth ! but of that great affaire of winning Heauen , or falling into hell , there is had no respect : Nay , they doe not so much as remember , that there is a Hell for sinners , a Heauen for good liuers , a dreadfull day of Iudgement , or a strict reckoning to be made . Death in its owne property is sufficiently fearefull , but far more terrible , in respect of the Iudgement whereto it summoneth . If ●hou wert now laid on thy departing Pillow , wearied with waiting , pinched with paine , drowned in dolour , oppressed with the heauy load of thy fore-past committed sinnes , wounded with the sting of a guilty crying conscience : if thou feltst the force of death cracking thy heart-strings asunder , ready to make the sad diuorce of thy soule and body : if thou layest panting for shortnesse of breath , sweating a fatall sweat , and tyred with strugling against deadly pangs ; O , how much then wouldst thou giue for a dayes contrition , an houres repentance , or a minutes amendment of life ? Then worlds would be worthlesse in comparison of a little time , which now by whole moneths and yeeres thou lauishly mis-spendest . How déeply would it wound thy soule , when looking backe into thy life , thou shouldst espy many faults cōmitted , but none amended ; many good workes omitted , but none recouered ; thy duty to God promised , but not performed ! How disconsolable would thy case bee , thy friends being fled , thy senses affrighted , thy minde amazed , thy memory decayed , thy thoughts agast , and euery part disabled in its proper faculty ▪ sauing onely thy guilty conscience crying out against thée ? What wouldst thou doe , when stripped and turned out of thy house of Clay , into the World of Wormes , the Den of dust , and Cabine of corruption ; from thence to be conuented before a most seuere Iudge , carrying in thy owne bosome , thy Inditement ready written , and a perfect Register of all thy mis-deedes ; when thou shouldest behold the glorious Maiestie of Iesus Christ , ( clothed in white linnen , through which , his body shining like precious stones , his eyes like burning Lampes , his face like lightning , his Armes and Legs like flaming Brasse , and his Uoice as the shout of a multitude ) prepared to passe the sentence vpon thée ; when thou shouldest sée the great Iudge offended aboue thee , hell open beneath thee ; the Furnace flaming , the Deuils waiting , the World burning , thy conscience accusing , and thy selfe standing as a forlorne wretch , to receiue thy fearefull and irrecouerable sentence of condemnation ? Oh , bethinke thy selfe , how these visions would affright thee : to behold the gnashing of téeth , the horrour of the place , the rigour of the paine , the vglinesse of the company , and the eternity of these punishments ; where the fire is vnquenchable ; the torments insupportable , hopelesse , helplesse , easelesse , and endlesse ! For our fire may be endured ; that intolerable ; ours for comfort ; that , for torment ; ours , if not fed , extinguisheth ; that , without féeding , neuer goeth out ; ours giueth light ; that , none : ours consumes the matter , and ends the paine ; that torments , but neuer wasteth , to make the paine perpetuall . In Hell , the lazie Loyterer must bee pricked with flaming Forkes ; the Glutton fed with hunger and thirst ; the Drunkard quaffe bowles of burning Brimstone ; the Couetous pine in penurie ; the lustfull embrace vgly Su●●es ; and the proud apparelled with shame and confusion ▪ and further , to aggrauate their griefe , and vp heape the measure of their vnmeasurable miserie , they shall turne vp their affrighted eyes , and behold the méeke triumphing , the Godly reioycing : then shall they perceiue base apparell to bee glorious ; gawdy attire ●●●amous ; the humble Cottage commended ; the guilded Palace despised ; simple obedience shew fairer then subtill policie ; a cleere conscience better accepted , then profound and abstruce Philosophie ; zealous prayers farre worthier then fine tales ; good workes preferred before swéet words . Is not he more then mad , that will play away his time allotted to preuent these intolerable calamities ? Is it not a senselesse security , to hug in thy bosome so many serpents as sinnes ? or to foster in thy soule so many malicious accusers , as mortall faults ? wouldst thou not then thinke one life too little , to repent for so many iniquities , the least whereof is strong enough to hurle thee irrecouerably into these vnspeakable torments ? Betimes then deuote the residue of thy dayes , to make an atonement with Iehouah , the generall Iudge , and so endeuour to set free thy soule from such confusion , as by sinne thou art sure to fall into . What canst thou purchase by being so long a customer to the World , but false ware , sutable to such a Marchants Shop , where trafficke is toyle ; wealth , woe ; gaine , losse ? what interest canst thou recouer , that can equall thy detriments in grace and goodnesse ? or what canst thou find in this vale of vanities , that is comparable to the fauour of God ? Let not thy youthfull affections ouersway thee ; for time will tell thee , they are but bubbling follies . Let not temporall feare misleade thee ; for the force of reason will rather draw thee to feare God then man , and to stand more in awe of perpetuall then temporall punishments . Who would fasten his eternall affaires vpon the slipperinesse of vncertaine life ? or who ( but one of distempered wits ) would offer to put tricks vpon him , who is the strict searcher out of the closest secrets ▪ with whom he may dissemble to his cost , but to deceiue him , t is impossible ? Wilt thou account it a craft to steale time from God , & to bestow it on his enemies ▪ who keepes tale of the least minute of thy life , and at thy ending will call thee to question , how thou hast employed euery moment ? Is it not preposterous policie to fight against God , till our weapons bee blunted , our forces enfeebled , our strength made impotent , our best spent ; and at last when wee are falne into fainting , and fought our selues wel-nigh dead ; then so presume of his mercy , whom wee haue to much offended , so long opposed ? Would it not be held an exorbitant course , that while the Ship is sound , the Pylot well , the Saylors strong ▪ the Gale fauourable , and the Seas calme , to lie carelesly idle at rode , losing so seasonable weather , and then when the Ship leakes , the Pilot sicke , the Mariners féeble , the winds aloft ▪ the stormes boysterous , and the waues outragious , to lanch forth , hoist sayle , and set out for a farre Iourney ? Such are our euening-repenters , who in the soundnesse of health , and perfect vse of reason , cannot abide to cut Cables , and weigh those Anchors that with-hold them from GOD ▪ but when their Senses are benummed , their Reason distracted , their Understanding dulled , and both soule and Body tormented with pangs of paines , and sorrowfull sicknesse , then will cast backe their memory on these waighty affaires ; then will they needs become sudden Saints , that are scarce reasonable creatures . How can a man , disanimated with inward Garboyles of vnsettled conscience , maimed in all his faculties , and surrounded with such strange incombrances , be fit to dispose of his choysest Iewell , his soule , in so short a spurt ? They that will loyter in Séed-time ; and beginne to sow , when others reape : They that will haue their Weapons to prouide , when their fellow-Souldiers goe foorth to fight : They that will lauish in health , and cast their accounts when they cannot speake : They that will sleepe out the day , and stumblingly trauell in the night ; O let them thanke their owne folly , if they dye in debt , and finally fall headlong into the pit of perdition . Let the griefe of the sore be then the measure of thy sorrow : let a wide wound haue a carefull cure : let thy contrition be agreeable to thy crime , and thy repentance equall to thy transgressions . Thou must spend the day in mourning , the night in watching and wéeping , and thy whole time in praying , and practice of repentance . Not euery short sigh will be a sufficient satisfaction ; nor euery little knocke , a warrant to get in : for many cry , Lord , Lord , yet are not admitted . The foolish virgins knocked , yet stood without . Iudas conceiued a sorrow for sinne , yet dyed desperately . Linger not thy conuersion , nor put off thy repentance from day to day , lest the Almighty come vpon thee in a minute , and in his wrath suddenly destroy thee ; neither soiourne thou long in sinfull securitie , nor shift off thy repentance till feare inforce thee to it : for then it will be bootlesse for thee to striue to stand , when thou art already falne . Frame out thy beginning as thou meanest to end , and endeuour to liue as thou desirest to dye . Wilt thou sacrifice the Fattlings to the Fiend of darknesse , and offer the carion Karkeises to the Father of Light ? Wilt thou present the maine Crop to the Deuill , and leaue God the Gleanings ? Wilt thou cramme the Deuill with thy fairest fruits , and turne God to feede vpon thy wind-fals and after-gatherings ? If Hell was prepared for the Deuill , and Heauen purchased for man , why should not hee then prouide for himselfe , but wilfully lose his inheritance by persisting in sinne ? While we draw healthfull breath , hope strongly perswades vs , that by teares euer-flowing from the Sea of a sorrowfull soule , wee may wash away our sinnes pollution , how foule soeuer ; but being once at deaths doore , notwithstanding our téeth gnash , our eyes cry out , our throats become hoarse with howling , our eyes gush Riuers of teares , and our hearts send out sighes as loud as Thunder , yet will it not auaile vs ; for then none shall heare vs , none assist vs ; no , nor so much as comfort vs : Then , O then , shalt thou finde , though ( alas ) too late , that thou hast lost thy labour , hast trifled away thy time , and let slip the opportunity of thine own gaine . Thou shalt then perceiue thine errour irrecouerable , thy punishment insupportable , thy penitence vnprofitable , thy griefe , sorrow , and calamitie irrecouerable : Let thy soule then enioy her lawfull Soueraignty , and thy body follow the footings of her directions : let not thy seruile senses , and lawlesse appetites ouercome her , and make her a Uassall in her owne Dominions . Doest thou desire to haue all good necessaries : as good house , good furniture , good fare , good apparell ? and yet wilt thou suffer thy poore soule , thy principall charge , and aboue all these worthy the best respect , to lye cankering and custing in all kind of euils ? O vnspeakable blindnesse , that thou wilt bee nice in wearing a bad shoo , yet carest not to carry an vgly & betattered soule ! Alas , doe not thou set so light by that Iewell , which thy Maker sets at so high a price ; nor rate thou thy soule at so base a penniworth , being of so péerelesse worth . If the soule be so inestimable , that neither gold , nor treasure , nor any thing of lesse price , then the precious blood of that immaculate Lambe Christ Iesus was able to buy it ; if not all the Delicacies that Heauen and earth could afford , but onely the glorious Body of our Sauiour , were deemed a fit repast to feed it ; If not all the Creatures of this , or millions of new worlds , if they were , but onely the vnlimitable goodnesse and Maiesty of God , can satisfie the desire , or fill the compass● and capacity of it ( for who is so vnsensible , that finds not the insaciety of his soule ? ) Who then , but one of peruerse will , incredulous minde , or pittilesse spirit , would set more by the world then his soules worthinesse ; or suffer so peerelesse a Paragon , so many houres , dayes , moneths and yéeres , to lye enchannelled in the filthy mire of sinne ? Thou wilt trudge to a Physician for thy sicke Seruant , and looke out for a Leach to cure thy diseased Horse , and be very busie to patch vp thy worne garments , and yet wilt suffer thy soule to languish for want of looking to , and dye for want of cure ; and seeing it mangled with millions of vices , neuer seekest to bind it vp , and restore it to its primatiue integrity . Is thy Seruant more néere thy Horse more deare , and thy Coate to be more cared for then thine own soule ? How long , O how long wilt thou hunt after vanities , and rush violently and wilfully into thine owne ruine ? Darest not thou suffer a Spider or a Toad to come neere thee ; & wilt thou nestle in thy bosome so many Uipers as Uices , so many Serpents as Sins ; and permit thy silly soule to be gnawed vpon with the poisonous tuskes of Satan ? Is thy soule so slight a substance , as to be held in so small estéeme ? Did Christ come downe from Heauen , and become a wandring Pilgrime vpon Earth , exiling himselfe from the comfort of his Godhead , and wearing out thirty yeeres in paine and penurie for our soules ? Did he suffer the Tragedy of his Passion to bee bloodily acted , and patiently accepted ? Did he make his Body as a Cloud , to dissolue into shewres of vnblemished blood , and yeelded the dearest Ueines of his heart to bee cut asunder , that from thence might issue the precious price of our soules redemption ? Why doe wee then sell our soules to the Deuill for euery delight and poore pittance of worldly pelfe ? O that a Creature of so incomparable a worth should be in the custody of so vnnaturall Iaylors ; and that , which in it selfe is so gracious and amiable , that the Angels and Saints delight to behold it , should by sinne be made a horror to heauen , and a fit play-féere for the fowlest Fiends ! Let vs remember that our soule is not onely a part of vs , but also the Temple , the Paradise of Almighty God ; by him in Baptisme garnished , furnished , and endowed with most glorious Ornaments : How will he take it , to see his Temple prophaned , and turned into a Den of Deuils ? His Paradise displanted , and made a Wildernesse of Serpents ? His Spouse deflowred , and become an Adultresse to his Enemies ? Durst we commit such outrage against our earthly Princes ? Would not the terrour of the Law , and popular shame curbe vs from it ? and shall not the glorious Maiestie of Iehouah , and the vnrebated kéennesse of his flaming double-edged Sword , deterre vs from offering the like to his dearest Spouse ? Will he that keepes Register of euery singuler haire , suffer himselfe to be wronged , and ouer-passe it vnpunished ? Remember that it is a thing full of horrour , to fall into the hands of God , who is able to crush the proudest spirit , and to make his face his Foot-stoole . O wrastle not against the cares and cryes of thine owne Conscience , but so keepe and conserue it , as that at the last it may gladly goe with thee , and be ioyfully prepared before the Throne of God to answer for thee . There was a man had three friends ; two whereof hee loued entirely , the third hee made no great reckoning of . This man being conuented before the King , vpon the accusation of some committed crime , solemnly came vnto his best friend , and intreated him to goe with him , but hee would not , yet went hee with him some part of his way : Bethinking himselfe better he returned to his second friend , and desired him to goe with him ; but he made him this flat answer , that by reasō of his more important affaires he could not go with him ; yet gaue him a token of his remembrance . Being driuen to this hard exigent ▪ hee trudged to his third friend , of whom hee made slight account , and hee at the first word went with him to the King , and there stucke to him in all his dangers . So fares it with a man being sent for by death , comes to his Wife Children or Friends , and intreats them to go along with him ; but they slip their necks 〈◊〉 of the C●l●ar , and will not , onely beare hi● company to his graue : then he perswades 〈◊〉 goods and gold to goe along with him , but 〈◊〉 cannot ; and so turnes him off with a 〈◊〉 simple sheete lapt about him : then , when all these shrinke backe and faile him , at the last point , his bosome-friend , his Conscience , will not forsake him , but goe along and make an answer for him . Labour then to keepe a good Conscience : for in the vtmost of extremities , That will neuer faile thee . There was a countrey , where the Commons vsed to elect their King , and againe to banish him at their pleasure , into a far Countrey , almost naked : But one , ( more prouident than the rest ) so soone as he was chosen King , he dayly sent before-hand some prouision into that far Countrey ; so that when the people banished him from them , hee was ( hauing made a prouident preparation of wealth before ) most royally there entertained . So must euery cantelous Christian prouide vpon Earth , as he may be ioyfully receiued into Heauen . Prayers for priuate Households at all times . O Lord prepare our hearts to pray . O Most mighty and eternall God , who art the Creator , Guider , Gouernour , and Preseruer of all things , both in Heauen and Earth ; vouchsafe , we humbly beseech thee , to looke downe with the eye of pittie and compassion vpon vs miserable and wretched sinners ; who at this time are prostrate heere before thee , to offer vp this our Sacrifice of Prayer and Thanks-giuing vnto thee . And although we be vnworthy , by reason of our manifold transgressions , to present our selues before thee : yet we humbly beseech thee , for thy Sonne . Christ Iesus , our blessed Lord and Sauiours sake , to accept of vs , and to grant these our prayers and petitions which we doe make vnto thee . O mercifull Lord , and louing Father , remember the infirmities of thy fraile seruants , ●ssisting our weake soules with thy grace , ●hat in all things we may loue , honour , and o●ey thy heauenly will and Maiesty , waking ●nd walking in the paths of righteousnesse to ●he scope of perfect Holinesse , contemning this witching world , with all her foolish illusions , for the true glorifying of thy Name , through Christ Iesus our Lord , Amen . Another Prayer . O Mercifull Lord , and louing Father , that of the incomprehensible riches of thy mercy toward the disobedient and lost children of Adam , ( who seruing Satan after the blinde and vnbridled lusts of the vile flesh , were carried away through sinne and ignorance to damnation , ) hast reconciled vs to thy fauour , through grace and adoption in Christ Iesus the righteous by faith and holy conuersation : in whom we are deliuered from eternall death and destruction : Haue mercy vpon vs , yea ( Lord ) haue mercy vpon vs , and for loue of thy sweet Sonne , our Redeemer , defend vs against the power of the Destroyer , and with thy mighty hand lift vs vp out of the puddle , and deathfull corruptions of this abominable world : purifying our hearts with thy grace , that wee being wholly inclined to thy heauenly desires , may grow perfect in holinesse , and abounding in the good works which thou hast prepared for thy Saints to walke in , for the glorifying of thy Name : we may grow an acceptable Temple , for thy continuall dwelling in vs , O Lord ; to the vnspeakable peace and comfort , and to the euerlasting blisse and saluation of our soules : through Christ our Sauiour , Amen . LOrd , let not the darknesse of ignorance comprehend vs. Leade vs by the continuall light of thy grace to worke r●ghteousnesse . Let vs not sleepe in sinne , O God. Quicken our weake soules against earthly sluggishnesse . Giue vs the heauenly rest of thy vnspeakable peace , O Lord : And nourish vs with thy grace to saluation . Lord comfort the needy , the sicke , the prisoned , the tormented , the distressed and helplesse , with the presence of thy grace : and haue mercy vpon them , and vs. Pittifully heare our complaints , O deare Father , and grant our requests , for thy sweet Sonnes sake , our Sauiour . FINIS . 
A09436	----	A graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. Corrected and amended by W. Perkins. Perkins, William, 1558-1602. 1611 Approx. 50 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A09436 STC 19725 ESTC S113662 99848893 99848893 14014 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09436) Transcribed from: (Early English Books Online ; image set 14014) Images scanned from microfilm: (Early English books, 1475-1640 ; 1459:06) A graine of musterd-seede or, the least measure of grace that is or can be effectuall to saluation. Corrected and amended by W. Perkins. Perkins, William, 1558-1602. [4], 67, [1] p. By Iohn Legate, Printer to the Vniuersitie of Cambridge. 1611. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson, Printed at London : [1611] Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Salvation -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2007-09 Lisa Chin Sampled and proofread 2007-09 Lisa Chin Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A GRAINE OF MVSTERD-SEEDE Or , THE LEAST MEAsure of grace that is or can be effectuall to Saluation . Corrected and amended by W. Perkins . Printed at London by Iohn Legate , Printer to the Vniuersitie of Cambridge . 1611. And are to be sold in Pauls Church-yard as the signe of the Crowne by Simon Waterson . To the right honourable and vertuous Lady the Ladie Margaret , Countesse of Cumberland , Grace and Peace . RIght Honourable , the kingdome of heauen , of which the scripture speaketh so oft , is properly a certaine state or condition , whereby wee stand in the fauour and loue of God , in and by Christ. And this kingdome is compared to a Graine of Musterd-seede , to teach vs that a man is euen at that instant alreadie entred into the kingdome of heauen , when the Lord that good husbandman hath cast but some little portion of faith or repentance into the ground of the heart ; yea , though it be but as one graine of musterd-seede . Of this little graine I haue penned this Treatise , in quantitie answerable thereto : and I now present the same to your Ladishippe , not to supplie your want , ( for I hope you are stored with many graines of this kinde ) but to performe some dutie on my part . Hoping therefore that your Ladiship will read and accept the same , I take my leaue , commending you to the blessing and protection of the Almightie . Your Honours to command , W. Perkins . A GRAINE of Musterd-seede , Or , the least measure of grace , that is , or can be effectuall to Saluation . IT is a very necessary point to be knowne , what is the least measure of grace that can befall the true childe of God , lesser then which , there is no grace effectuall to saluation . For first of all , the right vnderstanding of this point , is the very foundation of true comfort vnto all troubled & touched cōsciences . Secondly , it is a notable meanes to stirre vp thankefulnesse in them that haue any grace at all ; when they shall in examination of then selues consider , that they haue receiued of God the least measure of grace , or more . Thirdly , it will be an inducement , and a spurre vnto many carelesse and vnrepentant persons , to embrace the gospel , and to beginne repentance for their sinnes ; when they shall perceiue , and that by the word of God , that God accepts the very seeds and rudiments of faith and repentance at the first , though they be but in measure as a Graine of Musterd-seed . Now then for opening and clearing of this point : I will set downe fiue seuerall conclusions , in such order as one shall confirme and explane the other , and one depend vpon the other . I. Conclusion . A man that doth but beginne to be conuerted , is euen at that instant , the very child of God , though inwardly hee be more carnall then spirituall . The Exposition . IN a man there must be cōsidered three things , the substance of the body and soule , whereof man is saide to consist ; the faculties placed in the soule and exercised in the body , as vnderstanding , will , affections : the integritie tegritie and puritie of the faculties , whereby they are cōformable to the will of God and beare his Image . And since the fall of Adam , man is not depriued of his substance or of the powers and faculties of his soule , but onely of the third , which is the puritie , or integritie of nature . And therfore the conuersion of a sinner , whereof the conclusion speaketh , is not the change of the substance of man , or of the faculties of the soule : but a renewing and restoring of that puritie and holinesse which was lost by mans fall , with the abolishment of that natural corruption that is in all the powers of the soule . This is the worke of God , and of God alone , and that on this manner . First of all , when it pleaseth God to worke a change in any , he doth it not first in one part , then afterward in another , as hee that repaires a decaied house by peece-meale : but the worke , both for the beginning , continuance , and accomplishment , is in the whole man , and euery part at once , specially in the minde , conscience , will , and affections : as on the cōtrary , when Adam lost the image of God , he lost it in euery part . Secondly , the cōuersion of a sinner is not wrought all at one instant , but in continuance of time : & that by certaine measures and degrees . And a man is then in the first degree of his conuersion when the holy Ghost by the meanes of the word , inspires him with some spirituall motions , & begins to regenerate and renew the inward powers of his soule . And he may in this case very fitly be compared to the night in the first dawning of the day , in which though the darkenes remaine and be more in quātity then the light , yet the sun hath alreadie cast some beames of light into the aire , whereupon we tearme it the breaking of the day . Now then , the very point which I teach , is that a man at this instant , and in this very state ( God as yet hauing but laid certen beginnings of true cōuersion in his heart ) is the very child of God , and that not only in the eternall purpose of God ( as all the elect are ) but indeed by actuall adoption : and this is plain by a manifest reason : There be foure speciall workes of grace in euery child of God : his vnion with Christ , his adoption , iustification , and conuersion : & these foure are wrought al at one instant , so as for order of time , neither goes before nor after other : and yet in regard of order of nature , vnion with Christ , Iustification , and adoption , goe before the inward conuersion of a sinner , it beeing the fruit and effect of all . Vpon this it followeth necessarily , that a sinner in the very first act of his conuersion , is iustified , adopted , and incorporated into the misticall bodie of Christ. In the Parable of the prodigall sonne , the father with ioy receiues his wicked child ; but when ? surely when he saw him comming a farre off , and when as yet he had made no confession or humiliation to his father , but onely had conceiued with himselfe a purpose to returne and to say , Father I haue sinned against heauen and against thee , &c. And Paul saith of many of the Corinthians , that he could not speake vnto them as spiritual men , but as carnall , euē babes in Christ , 1. Cor. 3. 1. When Dauid reprooued by Nathan did but begin to repent and to say , I haue sinned , presently Nathan the Prophet of the Lord said , The Lord hath taken away thy sin , Of this thing Dauid seemes to speake in the 32. Psal. v. 5. I said [ that is , I purposed and thought with my selfe ] I will confesse against my selfe mine vnrighteousnesse , and thou forgauest mine iniquities . Vpon these words Augustine saith , Marke , he doth not confesse , but promiseth to confesse , & God forgiueth him . Againe , There be ( saith he ) three syllables , peccaui , I haue sinned : and from these three syllables the flame of a sacrifice did ascend into heauen before God. Chrysostome saith , Say thou hast sinned : and thou hast loosed thy sinne . And Ambrose saith : If he said , I will confesse , and obtained pardon before he confessed , how much more when he had confessed , saying , I know mine iniquitie , was his sinne pardoned ▪ Gregorie on this Psal. saith , Marke how speedily pardon comes , and how great is the commendation of Gods mercie , in that pardon comes together with the desire of confession , and remission comes to the heart , before confession breake forth in speech . II. Conclusion . The first materiall beginnings of the conuersion of a sinner , ar the smallest measure ofrenewing grace , haue the promises of this life , and the life to come . The Exposition . THe beginnings of conuersion must be distinguished . Some are beginnings of preparation , some beginnings of composition . Beginnings of preparation are such as bring vnder , tame , & subdue the stubbernes of mans nature : without making any change at all : of this sort are the accusations of the conscience by the ministerie of the law , feares and terrours arising thence , compunction of heart , which is the apprehension of Gods anger against sinne . Nowe these and the like , I exclude in the conclusion ; for though they goe before to prepare a sinner to his conuersion following , yet are they no graces of God , but fruits both of the law , being the ministery of death , as also of an accusing conscience . Beginnings of composition I tearme all those inward motions and inclinations of Gods spirit , that follow after the worke of the law vpon the conscience , and rise vpon the meditation of the Gospell , that promiseth righteousnes and life euerlasting by Christ : out of which motions the conuersion of a sinner ariseth , and of which it consisteth : what these are , it shall afterward appeare . Againe , grace must be distinguished : it is two-fold ; restraining grace , or renuing grace . Restraining grace , I tearme certaine common gifts , of God , seruing onely to order and frame the outward conuersation of men to the Law of God , or seruing to bereaue men of excuse in the day of iudgement . By this kind of grace , heathen men haue bin liberall , iust , sober , valiant , & mercifull . By it men liuing in the Church of God , haue beene inlightned , and hauing tasted of the good word of God , haue reioyced therein , and for a time outwardly conformed themselues therto . Renewing grace is not common to al men , but proper to the elect , & it is a gift of Gods spirit , whereby the corruption of a sinner is not only restrained , but also mortified , and the decaied image of God restored in righteousnes and true holines . Now then the conclusiō must only be vnderstoode of the second , and not of the first : for though a man haue neuer so much of this restraining grace , yet vnlesse he haue the spirit of Christ to create faith in the heart , and to sanctifie him , he is as farre from saluation as another . Thus then the sense and meaning of the conclusion is , that the verie lest measure of sauing grace , and the verie beginning or seedes of regeneration doe declare , and after a sort giue title to men , of all the mercifull promises of God , whether they concern this life or the life to come : & are therefore approoued of God , if they be in truth ; and accepted as greater measures of grace . That which our Sauiour Christ saith of the worke of miracles , Math. 17. 20. If ye haue faith as a graine of Musterd-seede , ye shall say vnto this mountaine , remooue hence to yonder place , and it shall remooue , must by the law of equall proportion be applied to sauing faith , repentance , the feare of God , and all other graces ? if they be truly wrought in the heart , though they be but as smal as one little graine of Musterd-seede , they shall be sufficiently effectuall to bring forth good workes , for which they are ordained . The prophet Esay 42. 3. saith , that Christ shall not quench the smoking flaxe , nor breake the bruised reede , Let the comparison be marked : fire in flaxe must be both little and weake in quātitie as a sparke or twain , that cannot cause a flame , but only a smoke , specially in a matter so easie to burne . Here thē is signified , that the gifts and graces of Gods spirit , that are both for measure & strength as a sparke or twaine of fire , shal not be neglected , but rather accepted and cherished by Christ. When our Sauiour Christ heard the young man make a confession of a practise but of outward and ciuill righteousnesse , he looked vpon him and loued him : Mark. 10. 21. and when he heard the scribe to speake discreetely but one good speech , that to loue god with all the heart is aboue all sacrifices , he said vnto him . That he was not for from the kingdome of heauen . Therefore no doubt , he will loue with a more speciall loue , and accept as the good subiects of his kingdome , those that haue receiued a further mercie of God , to be borne a new of water and the spirit . III. Conclusion . A constant and earnest desire to be reconciled to God , to beleeue , and to repent , if it be in a touched heart , is in acceptation with God , as reconciliation , faith , repentance it selfe . The Exposition . LVst or desire is two folde , naturall , & supernaturall . Naturall is that whose beginnings and obiect is in nature , that is , which ariseth of the naturall will of man , and affecteth such things as are thought to be good according to the light of nature . And this kind of desire hath his degrees , yet so as they are all limited within the compasse of nature . Some desire riches , honours , pleasures , some learning & knowledge , because it is the light and perfection of the minde : some go further & seeke after the vertues of iustice , temperāce , liberality , &c. and thus many heathen men haue excelled . Some againe desire true happinesse , as Balaam did , who wished to die the death of the righteous : because it is the propertie of nature to seeke the preseruation of it selfe But here nature staies it selfe : for where the mind reueales not , the will affects not . Supernaturall desires , are such as both for their beginning and obiect , are aboue nature . For their beginning is from the holy Ghost ; and the obiect or matter about which they are cōuersant , are things diuine and spirituall which concerne the kingdome of heauen : and of this kinde are the desires of which I speake in this place . Againe , that we may not be deceiued in our desires , but may the better discerne thē from flittering and fleeting motions , I adde three restraints . First of all , the desire of reconciliation , the desire to beleeue , or the desire to repent &c. must be constant and haue continuance , otherwise it may iustly be suspected . Secōdly , it must be earnest & serious , though not alwaies , yet at somtimes , that we may be able to say , with Dauid , My soule desireth after thee , O Lord , as the thirsty land . And , as the hart braieth after the riuers of water , so panteth my soule after thee O God , my soule thirsteth for God , euen the liuing God. Thirdly , it must be in a touched heart ; for when a man is touched in conscience , the heart is cast downe , and ( as much as it can ) it withdrawes it selfe frō God. For this cause , if then there be any spirituall motions whereby the heart is lift vp vnto God they are without doubt from the spirit of God. Thus then I auouch , that the desire of reconciliation with God in Christ , is reconciliation it selfe : the desire to beleeue , is faith indeede : & the desire to repent , repentance it selfe . But marke how . A desire to be reconciled , is not reconciliation in nature , ( for the desire is one thing , & reconciliation is another ) but in Gods acceptation : for if we being touched throughly for our sins , do desire to haue them pardoned , and to bee at one with god , God accepts vs as reconciled . Againe , desire to beleeue , it is not faith in nature , but onely in Gods acceptation , God accepting the will for the deede . That this doctrine is the will and word of God , it appeares by these reasons . First of all , God hath annexed a promise of blessednes , & of life euerlasting , to the desire of grace . Mat. 5. Blessed are they which hunger and thirst after righteousnesse , for they shall bee satisfied Ioh. 7. 38. If any man thirst , let him come to mee and drinke . Reuel . 2. 1. I will giue vnto him which is a thirst , of the well of the water of life freely . Now what is this to thirst ? properly it is , when wee are in a drought or drines , and want drinke to refresh vs , & desire it . And therefore by all resemblance , they are saide to thirst after righteousnes , that want it , and would faine haue it : And they thirst after christ that feele themselues out of Christ , and desire , yea long after the blood of Christ , that they might be refreshed with it in their consciences . Here then we see , that the desire of mercy , in the want of mercy , is the obtaining of mercie : and the desire to beleeue , in the want of faith , is faith . Marke then : though as yet thou want firme and liuely grace , yet art thou not altogether voide of grace , if thou canst vnfainedly desire it , thy desire is the seede , conception , or bud of that which thou wantest . Now is the spring-time of the ingrafted word or the immortall seede cast into the furrowes of thy heart : waite but a while , vsing the good meanes to this ende appointed , and thou shalt see the leaues , blossomes , & fruit will shortly follow after . Secōdly , the desire of any good thing is accepted of God , as the liuely inuocation of his holy name , Psal. 10. God heareth the desire of the poore . Psal. 145. He will fulfill the desire of him that feareth him . When Moses said nothing , but onely desired in heart the helpe and protection of God at the redde sea , the Lord said vnto him , Why criest thou vnto me ? Exod. 14. 15. And when wee know not to pray as wee ought , Paul saith , that the spirit maketh request by the inward groanes of the heart , Rom. 8. 26. Hence I gather , that when a man in his weaknesse praies with sighes and groanes , for the gift of liuely faith , the want whereof hee findes in himselfe , his very praier on this manner made , is as truly in acceptation with God , as a praier made in liuely faith . And here it is further to be considered , that Paul calls these groanes vnspeakable , and why ? Of most interpreters they are thought to be vnspeakable , by reason of their greatnesse , and this I will not denie : it seemes neuerthelesse that they are so tearmed by reason of their weakenesse , for they are commonly small , weake , and confused in the hearts of Gods children when they are distressed : and the words following seeme to import thus much : for when it had beene said that Gods spirit in vs makes request with grones not to be vttered : some man might happily reply and say , if we cannot discerne and vtter these grones in our selues what are we the better ? Paul addes therfore , that although we know not , yet God a searcher of all things hidden in the heart , knowes the minde and meaning of the spirit . And thus the wordes yet further afoard a comfortable instruction to the children of God , namely , that beeing in distresse , whether in life or death , if by grace we can but sigh or sob vnto God , though it be weake and feeble like the faint pulse in the time of death ; we , or the spirit of God in vs , doe indeede make request vnto God that shall bee heard , yea , ( as the words are ) wee doe more then make request : and though we do not alwaies see what Gods spirit makes vs to sigh after , yet god doeth . To the testimonie of Scripture , I adde the testimonies of godly and learned men , not to prooue the doctrine in hand ; but to shew a consent , and to prooue thus much , that the thing which I auouch , is no priuate phantasie of any man Easily ( saith Ambrose of God ) is he reconciled , a if he be instantly intreated . Augustine saith , Let thy desire be before him , and thy father which seeth in secret shall reward thee openly : for thy desire is thy praier , and if thy desire be continuall , thy praier is continuall . Hee addes further in the same place , that the desire is a continuall voice , and the cry of the heart , and the inward inuocation of God , which may be made without intermission , Againe , To desire the helpe of grace is the beginning of grace . Againe , b The whole life of a good Christian , is an holy will and desire . And that which thou desirest , thou seest not : but by desiring , art ( as it were ) inlarged and made capable , that whē it shall come which thou shalt see , thou maist bee filled . Basil saith , Onely thou must will , and God will come of his owne accord . c Bernard saith , what , is not desire a voice ? Yea a very strong voice . God heareth the desire of the poore : and a continuall desire , though wee speake nothing , it is a voice continued . d Luther saith , Christ is then truely omnipotent , and then truly raignes in vs , when wee are so weake that wee can scarce giue any groane . For Paul saith , that one such groane is a strong crie in the cares of God , filling both heauen & earth . e Againe , Very fewe know , how weake and small faith and hope is , vnder the crosse , and in temptation . For it appeares , then to bee as smoking flaxe , which a good blast of winde would praesently put out : but such as beleeue in these combates , and terrours against hope , vnder hope , that is , opposing themselues by faith in the promise of Christ , against the feeling of sinne , and the wrath of God , doe finde afterward that this litle sparke of faith ( as it appeares to reason , which hardly perceiueth it ) is peraduenture as the whole element of fire which filleth all heauen and swalloweth vp all terrours and sinnes . f Againe , the more wee finde our vnworthinesse , and the lesse wee finde the promises to belong vnto vs , the more must wee desire them , beeing assured that this desire doth greatly please God , who desireth and willeth that his grace should bee earnestly desired . This doeth faith , which iudgeth it a pretious thing , and therefore greatly hungreth and thirsteth after it , and so obtaines it . For God is delighted to fill the hungrie with good things , & to send the rich emptie away . g Theodore Beza saith , If thou finde not thine heart inwardly touched , pray that it may bee touched : for then must thou know that this desire is a pledge of the fathers will to thee , h Kēnitius saith : When I haue a good desire , though it do scarcely shew it selfe in some little and slender sigh , I must be assured that the spirit of God is present : and worketh his good worke . i Vrsinus saith , Faith in the most holy men in this life is imperfect and weake . Yet neuerthelesse , whosoeuer fecles in his heart an earnest desire , and a striuing against his naturall doubtings , both can and must assure himselfe that he is indued with true faith . Againe , Wicked men doe not desire the grace of the holy spirit , whereby they may resist sinne . And therefore they are iustly depriued of it : for hee that earnestly desireth the holy Ghost hath it alreadie : because this desire of the spirit cannot be but from the spirit : as it is saide , Blessed are they that hunger and thirst after righteousnesse , for they shall bee satisfied . l Bradford saith , Thy sins are vndoubtedly pardoned , &c. for God hath giuen thee a penitent and beleeuing heart : that is , an heart which desireth to repent and beleeue : for such an one is taken of him ( he accepting the will for thee deede ) for a penitent and beleeuing heart indeede . m Taffine saith , Our faith may be so small and weake as it doth not yet bring forth fruits , that may bee liuely felt of vs , but if they which feele themselues in such estate , desire to haue these feelings [ namely , of Gods fauour and loue ] if they aske them at Gods hands by praier : this desire and praier are testimonies that the spirit of God is in them , and that they haue faith alreadie : for , is such a desire , a fruit of the flesh , or of the spirit ? it is of the holy spirit , who bringeth it forth onely in such as hee dwells in , &c. Then these holy desires and praiers being the motions of the holy Ghost in vs , are testimonies of our faith , although they seeme to vs small and weake . As the woman that feeleth the moouing of a childe in her body , though very weake , assureth her selfe that shee hath conceiued , and that shee goeth with a liue child , so if wee haue these motions , these holy affections , and desires beforementioned , let vs not doubt but that wee haue the holy Ghost ( who is the author of them ) dwelling in vs , and consequently that we haue also faith . Again he saith , 1. If thou hast begun to hate and she sinne , 2. If thou feelest that thou art displeased at thine infirmities , and corruptions : 3. If hauing offended God thou feelest a griefe , and a sorrow for it : 4. If thou desire to abstaine : 5. If thou auoidest the occasion : 6. If thou trauailest to doe thy endeauour : 7. If thou praiest to God to giue thee grace : all these holy affections , proceeding from none other then from the spirit of God , ought to be so many pledges , and testimonies that he is in thee . ( n ) Masterknockes saith , Albeit your paines sometimes be so horrible that you finde no release nor comfort , neither in spirit nor bodie , yet if they heart can onely sob vnto God , despaire not , you shall obtaine your hearts desire . And destitute you are not of faith : for at such a time as the flesh , naturall reason , the law of God , the present torment , the diuell at one doe crie , God is angrie , and therefore there is neither helpe nor remedie to be hoped for at his hāds : at such time , Isay , to sob vnto God , is the demonstration of the secret seede of God , which is hidden in Gods elect children : and that onely sob is vnto God a more acceptable sacrifice , then without this crosse , to giue our bodies to be burnt euen for the truthes sake . More testimonies might be alleadged , but these shall suffice . Against this point of dotrine it may be alleadged , that if desire to beleeue in our weakenesse be faith indeede ; then some are iustified and may be saued wanting a liuely apprehension and full perswasion of Gods mercie in Christ. Ans. Iustifying faith in regard of his nature is alwaies one and the same , and the essentiall propertie thereof , is , to apprehend Christ with his benefites , and to assure the very cōscience thereof . And therefore without some apprehension and assurance , there can bee no iustification or Saluation in them that for age are able to beleeue . Yet there bee certaine degrees and measures of true faith . There is a strong faith , which causeth a full apprehension and perswasion of Gods mercie in Christ. This measure of faith the Lord vouchsafed Abraham , Dauid , Paul , the Prophets , Apostles , and Martyrs of God. It were a blessed thing if all beleeuers might attaine to this height of liuely faith , to say with Paul , I am perswaded , that neither life , nor death , nor any thing else , shal bee able to separate vs from the loue of God in Christ : but all cannot ; therfore there is another degree of faith lower then the former , and yet true faith , called a litle or weake faith , and it also hath a power to apprehend and applie the promise of saluation , but as yet by reason of weaknes , it is infolded ( as it were ) and wrapt vp in the heart , as the leafe and blossome in the bud . For such persons as haue this weake faith , can say indeede , that they beleeue their sinnes to be pardonable , and that seriously in their hearts they desire to haue them pardoned : but as yet they can not say , that they are without all doubt pordoned . And yet the mercie of God is not wāting vnto them . For in that they doe , and can desire , and indeauour to apprehēd , they doe indeed apprehend ; God accepting the desire to doe the thing , for the thing done , This which I say will the better appeare , if the groundes thereof be considered . Faith doth not iustifie in respect of it selfe , because it is an action or vertue : or because it is strong , liuely , and perfect : but in respect of the obiect thereof , namely Christ crucified , whom faith apprehendeth as he is set forth vnto vs in the word and Sacraments . It is Christ that is the author , and matter of our iustice , and it is he that applieth the same vnto vs : as for faith in vs , it is but an Instrument to apprehend & receiue that which Christ for his part offereth and giueth . Therefore , if faith erre not in his proper obiect , but follow the promise of God , though it doe but weakely apprehend , or at the least , cause a man onely to Endeauour and Desire to apprehend , it is true faith , and iustifieth . Though our apprehension be necessarie , yet our saluation stands rather in this , that God apprehends vs for his owne , then that we apprehend him for ours . Phi. 3. v. 12. And rather in this , that we are knowne of him , then that we know him . Gal. 4. 9. Out of this conclusion springs an other not to be omitted , that God accepts the endeauour of the whole man to obey , for perfect obedience it selfe . THat is , if men endeauour to please God in all things , God will not iudge their doings by the rigour of his law : but will accept their litle and weake endeauour , to do that which they can do by his grace , as if they had perfectly fulfilled the lawe . But heere remember I put this caueat ; that this indeeuour must bee in and by the whole man ; the very minde , conscience , will , and affections doing that which they can in their kindes : and thus the endeauour to obey which is a fruit of the spirit , shall bee distinguished from ciuil righteousnesse , which may bee in heathen men , and is onely in the outward , and not in the inward man. The trueth of this conclusion appeares by that which the Prophet Malachi saith , that God will spare thē that feare him , as a father spares his childe : who accepts the thing done , as well done , if the child shew his good will to please his father , and to doe what he can . IV. Conclusion . To see and feele in our selues the want of any grace pertaining to saluation , and to be grieued therefore , is the grace it selfe . The Exposition . VNderstand this conclusion as the former , namely that griefe of the hart for the want of any grace necessarie to saluation , is as much with god as the grace it selfe . Whē beeing in distresse , we cannot pray as we ought God accepts the very groanes , sobs , and sighes of the perplexed heart , as the praier it selfe . Rom. 8. 26. When we are grieued , because we cannot be grieued for our sinnes , it is a degree & measure of godly sorrow before God. Augustine saith well : Sometimes our praier is lukewarme , or rather cold and almost no praier : nay sometime it is altogether no praier at all , and yet we cannot with griefe perceiue this in our selues : for if we can but grieue because we cannot pray , we now pray indeede . Hierom saith , Then we are iust when we doe acknowledge our selues to be sinners : Againe , this is the true wisedome of man , to know himselfe to be imperfect : And ( that I may so speake ) the perfection of all iust men in the flesh is imperfect : Augustine again saith That the vertue which is nowe in a iust man is thus farre forth perfect , that vnto the perfection thereof , there belongs a true acknowledgement and an humble confession of the imperfection thereof . A broken and contrite heart after an offence , is as much with God , as if there had bin no offence at al. And therefore so soone as Dauid after his grieuous fall , in heauinesse of heart confessed his sinne , saying in effect but thus much : I haue sinned , the Prophet in the name of the Lord pronounceth the pardon of his sinne in heauen , and that presently . V. Conclusion . He that hath begunne to subiect himselfe to Christ and his word , though as yet hee bee ignorant in most points of religion , yet if he haue a care to increase in knowledge , and to practise that which he knoweth , he is accepted of God as a true beleeuer . The Exposition . SVndry persons by the Euangelists are said to beleeue , which had onely seene the miracles of Christ , and as yet had made no further proceedings , but to acknowledge Christ to be the Messias ; and to submit themselues to him & his doctrine , which afterward should be taught . On this maner the woman of Samaria belieued , and many of the Samaritans vpon her report : and a certaine ruler , by reason of a miracle wrought vpon his sonne , is said to beleeue , and all his houshold . Ioh. 4. 42. 52. When our Sauiour Christ commended the faith of the Apostles , terming it a rocke , against which the gates of hell should not preuaile , it was not the plentifull knowledge of the doctrine of saluation : for they were ignorant of many articles of faith , as namely of the death , resurrection , ascention , and kingdome of Christ : but because they beleeued him to be the sonne of God , & the sauiour of mankinde , and they had withall resolued themselues to cleaue vnto him , and the blessed doctrine of saluation which hee taught , though as yet they were ignorant in many points . The holy Ghost commendeth the faith of Rahab when shee receiued the spies . Now this her faith was indeed but a seed and beginning of liuely faith : for then shee had onely heard of the miracles done in Egypt , and of the deliuerance of the Israelites , and was thereupon smitten with feare , and had conceiued a resolution with her selfe , to ioyne her selfe to the Israelites , and to worship the true God. Now these and the like , are tearmed beleeuers , upon iust cause : for though they bee ignorant as yet , yet their ignorance shall bee no continuing or lasting ignorance : and they haue excellent seedes of grace , namely a purpose of hart to cleaue to Christ , and a care to profit in the doctrine of saluation , whereof they haue some litle knowledge . VI. Conclusion . The foresaid beginnings of grace are counterfeit , vnlesse they encrease . The Exposition . THe wickednesse of mans nature , and the depth of hypocrisie is such , that a man may & can easily transforme himselfe into the counterfeit and resemblance of any grace of God. Therefore I put downe in this last conclusion a certaine note , whereby the gifts of God may be discerned , namely , that they grow vp and increase as the graine of Musterd-seede to a great tree , and beare fruit answerably . The grace in the heart is like the graine of Musterd-seede in two things . First it is small to see to at the beginning : secondly , after it is cast into the ground of the heart , it increaseth speedily , and spreads it selfe . Therefore , if a man at the first haue but some litle feeling of his wants , some weake and faint desire , some small obedience , he must not let this sparke of grace goe out , but these motions of the spirit must be increased by the vse of the word , Sacraments , and praier : and they must daily bee stirred vp by meditating , endeauouring , striuing , asking , seeking , knocking . The master deliuering his talents to his seruants , saith vnto them : Occupie till I come , aud not hide in the earth , Matth. 25. 26 , Paul vseth an excellent speech to Timothie : I exhort thee to stirre vp the gift of God which is in thee , namely , as fire is stirred vp by often blowing , and putting to of wood . 2. Tim. 1. 6. As for such motions of the heart that last for a weeke , or a moneth , and after vanish away , they are not to bee regarded : & the Lord by the Prophet Ose complaineth of them , saying , O Ephraim , thy righteousnes is like the morning dewe , chap. 6. Therefore considering , grace vnlesse it be confirmed and exercised , is indeede no grace ; I will heere adde certaine rules of direction , that wee may the more easily put in practise the spirituall exercises of inuocation , faith , and repentance : and thereby also quicken and reuiue the seeds and beginnings of grace . 1. In what place soeuer thou art , whether alone or abroad , by day or by night , and whatsoeuer thou art doing , set thy selfe in the presēce of God : let this perswasion alwaies take place in thy hart that thou are before the liuīg God : and do thy endeauour , that this perswasion may smite thy heart with awe and reuerence , and make thee afraid to sin . This councell the Lord gaue Abraham . Gen. 17. 1. Walke before me and be vpright . This thing also was practised by Enoch , who for this cause is said to walke with God. 2. Esteeme of euery present day as of the day of thy death : and therefore liue as though thou were dying ; and doe those good duties euery day , that thou wouldest doe if thou were dying . This is Christian watchfulnesse ; and remember it . 3. Make catalogues and bills of thine owne sinnes , specially of those sinnes that haue most dishonoured God , and wounded thine owne conscience : set them before thee oftē , specially then , whē thou hast any particular occasion of renewing thy repentance , that thy heart by this dolefull sight may bee further humbled . This was Dauids practise when hee considered his waies , and turned his feet to Gods commandements , Psal. 119. 57. And when he confessed the sinnes of his youth . Psal. 25 , This was Iobs practise , when he said he was not able to answer one of a thousand of his sinnes vnto God. Iob. 9. 1. 4. When thou first openest thine eyes in a morning , pray to God , and giue him thankes heartily : God then shall haue his honour , and thy heart shall be the better for it the whole day following . For we see in experience , that vessels keepe long the taste of that liquor wherwith they are first seasoned . And when thou liest downe , let that be the last also : for thou knowest not , whether fallen a sleepe , thou shalt euer rise againe aliue . Good therefore it is , that thou shouldest giue vp thy selfe into the hands of God , whilst thou art waking . 5. Labour to see and feele thy spirituall pouerty , that is , to see the want of grace in thy selfe , specially those inward corruptions , of vnbeliefe , pride , selfe-loue , &c. Labour to be displeased with thy self : and labour to feele , that by reason of them , thou standest in neede of euery drop of the blood of Christ to heale and clense thee from those wants : and let this practise take such place with thee , that if thou be demaunded , what in thine estimation is the vilest of the creatures vpon earth ? thine heart and conscience may answer with a loud voice , I , euen I , by reason of mine owne sinnes : and againe , if thou be demaunded , what is the best thing in the world for thee ? thy heart and conscience may answer againe with a strong and loud crie , One drop of the blood of Christ to wash away my sinnes . 6. Shew thy selfe to bee a member of Christ , and a seruant of God , not only in the generall calling of a Christian , but also in the particular calling in which thou art placed . It is nothing for a magistrate to be a Christiā man , but he must also be a Christian magistrate : it is not inough for a master of a family to be a Christiā man , or a Christiā in the Church , but the must also be a Christiā in the family & in the trade which he followeth daily . Not euery one that is a common hearer of the word , and a frequenter of the Lords table , is therefore a good Christian , vnlesse his conuersation in his priuate house , and in his priuate affaires , & dealings be sutable : There , is a man to be seene what he is . 7. Search the scriptures , to see what is sinne , and what is not sinne in euery action : this done , carry in thy heart a constant and resolute purpose , not to sin in any thing : for faith and the purpose of sinning can neuer stand together . 8. Let thine endeauour be sutable to thy purpose : and therefore doe nothing at any time against thy conscience , ritely enformed by the word : exercise thy selfe to eschew euery sinne , and to obey God in euery one of his commandements , that pertaine either to the generall calling of a Christian , or thy particular calling . Thus did good Iosias , who turned vnto God with all his heart , according to all the lawe of Moses . 1. King. 25. 25. and thus did Zacharie and Elizabeth , that walked in all the commandements of God without reproofe , Luk. 1. 6. 9. If at any time against thy purpose and resolution , thou bee ouertaken with any sinne little or great , lie not in it , but speedily recouer thy selfe by repentance : humble thy selfe , confessing thine offence , and by praier intreat the Lord to pardon the same , and that earnestly , till such time as thou findest thy conscience truly pacified , and thy care to eschew the same sinne increased . 10. Consider often of the right and proper ende of thy life in this world , which is not to seeke profit , honour , pleasure , but that in seruing of men , wee might serue God in our callings . God could , if it so pleased him , preserue man without the ministry of man , but his pleasure is to fulfil his worke and will in the preseruation of our bodies , and saluation of our soules , by the imploiment of men in his seruice , euery one according to his vocation . Neither is there so much as a bond slaue , but he must in and by his faithful seruice to his master , serue the Lord. Men therefore doe commonly profane their labours and liues , by aiming at a wrong ende , when all their care consisteth onely in getting sufficient maintenance for them and theirs , for the obtaining of credit , riches , & carnall cōmodities . For thus men serue themselves , & not God , or men : much lesse doe they serue God in seruing of men . 11. Giue all diligence to make thy election sure , and to gather manifold tokens thereof . For this cause obserue the worke of Gods prouidence , loue , and mercy , both in thee and vpon thee , from time to time : for the serious consideration of them , and the laying of them together when they are many and seuerall , minister much direction , assurance of Gods fauour , and comfort . This was the practise of Dauid , 1. Sam. 17 14. Psal. 23. all . 12. Thinke euermore thy present estate whatsoeuer it bee , to bee the best estate for thee : because whatsoeuer befalls thee , though it bee sicknes , or any other affliction , or death , befals thee of the good prouidence of God. That this may the better bee done , labour to see and acknowledge a prouidence of God , as wel in pouertie as in abundance , as well in disgrace as good report , as well in sickenes , as in health , as well in life as in death . 13. Pray continually , I meane not by solemne & set praier , but by secret and inward eiaculatiōs of the heart , that is , by a continuall eleuation of minde vnto Christ , sitting at the right hand of God the Father , and that either by prayer or giuing of thankes so often as any occaon shall be offered . 14. Thinke often of the worst and most grieuous things that may befall thee , either in this life or death for the name of Christ : make a reckoning of them , and prepare thy selfe to beare them : that when they come , they may not seeme strange , but be borne the more easily . 15. Make conscience of idle , vaine , vnhonest and vngodly thoughts : for these are the seedes and beginnings of actuall sin in word & in deed . This want of care in ordering and composing of our thoughts , is often punished with a fearefull temptation in the very thought , called of Diuines , Tentatio blasphemiarum , a tentation of blasphemies . 16. When any good motion or affection riseth in the heart , suffer it not passe away , but feede it by reading , meditating . praying . 17. Whatsoeuer good thing thou goest about , whether it be in word or deed , do it not in a conceit of thy selfe , or in the pride of thy heart , but in humility , ascribing the power whereby thou doest thy worke , and the praise thereof to God , otherwise thou shalt finde by experience , God will curse thy best doings . 18. Despise not ciuill honestie : good conscience and good maners must goe togither : therefore remember to make conscience of lying , and of customable swearing in common talke : contend not either in deede or word with any man , be curteous and gentle to all , good and badde : beare with mens wants and frailties , as hastinesse , frowardnesse , selfeliking , curiousnesse , &c. passing by them as being not perceiued : returne not euill for euill , but rather good for euill : vse meate , drinke , and apparell in that manner and measure , that they may further godlinesse ; and may be as it were signes in which thou maiest expresse the hidden grace of thy heart : Striue not to goe beyond any , vnlesse it be in good things : goe before thine equals in giuing of honour , rather then in taking of it : make conscience of thy word , and let it bee as a bond : professe no more outwardly thē thou hast inwardly in heart : opresse or defraud no man in bargaining : in all companies either doe good , or take good . 19. Cleaue not by inordinate affection to any creature , but aboue all things quiet & rest thy mind in Christ , aboue all dignitie and honour , aboue all cunning and policie , aboue all glorie and honour , aboue all health and beautie , aboue all wealth and treasure , aboue all ioy and delight , aboue al fame & praise , aboue all mirth and consolation , that mans heart can feele or deuise beside Christ. With these rules of practise , ioyne rules of meditation ; whereof I propound sixe vnto thee , as I finde them set downe by a learned Diuine , called Victorius Strigelius . I. Wee must not fall away from God for any creature . II. Infinite eternitie is farre to be preferred before the short race of this mortall life . III. We must hold fast the promise of grace , though wee loose all temporall blessings and they also in death must needes be left . IV. Let the loue of God in Christ , and the loue of the Church for Christ , be strong in thee , and preuaile against all other affections . V. It is the principall arte of a Christian , to beleeue things inuisible , to hope for things deferred , to loue God when hee shewes him to be an enemie , and thus to perseuere vnto the ende . VI. It is a most effectual remedy for any griefe , to quiet our selues in a confidence of the presence and helpe of God : and to aske of him , and withall to waite either for some easement or deliuerance . VII . All the works of God are done in contrarie meanes . FINIS ▪ Notes, typically marginal, from the original text Notes for div A09436-e180 Lib. 7. in Luc. c. 66. a Si impensè rogatur . on Psal. 36. b Exposit. Epist. Iohn , tract . 4. cap. ● . Hom. of humilitie . c Sup. Cant. Ser. 84. d Tom. 4. pag. 124. e Ib. fol. 156 f Lib. fol. 300 g Resp. ad Acta Colloq . Monpel . h Locor . com . par . 1. i Catechis . l Epistle to Carelesse . m Booke of the markes of Gods children . Com. 4. l. 1. ad Simpli . in fine . Lib. 1. contra . Pelagianos . 
A09403	----	Hepieíkeia: or, a treatise of Christian equitie and moderation. Deliuered publikely in lectures by M. W. Perkins, and now published by the consent of his assignes in Cambridge by a preacher of the word Perkins, William, 1558-1602. 1604 Approx. 110 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09403 STC 19699 ESTC S106090 99841815 99841815 6425 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09403) Transcribed from: (Early English Books Online ; image set 6425) Images scanned from microfilm: (Early English books, 1475-1640 ; 581:05) Hepieíkeia: or, a treatise of Christian equitie and moderation. Deliuered publikely in lectures by M. W. Perkins, and now published by the consent of his assignes in Cambridge by a preacher of the word Perkins, William, 1558-1602. Crashaw, William, 1572-1626. [12], 90 p. Printed by Iohn Legat, printer to the Vniversitie of Cambridge. 1604. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson, [Cambridge] : [1604] A preacher of the word = William Crashaw. The first word in the title is printed in Greek characters. Imperfect; trimmed at head, affecting running titles. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian ethics -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Ε'ΠΙΕΙ'ΚΕΙΑ OR , A TREATISE OF Christian Equitie and moderation . Deliuered publikely in Lectures by M. W. Perkins , and now published by the consent of his Assignes in Cambridge by a Preacher of the word . Eph. 4. 31. Forgiue one another , as God for Christs sake doth forgiue you . PRINTED BY IOHN LEGAT , Printer to the Vniversitie of Cambridge . 1604. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon 〈◊〉 To the right Honourable the L. Sheffeild , Lord Lieuetenant , and L. President . Sir Tho. Heskith , S. Iohn Benet Knights . Charles Hales , R. William , Cutbert Pepper , Iohn Ferne , Esquires , and the rest of his Maiesties Hon. Councell , established in the North parts , and vnder his Highnes the highest Patrons of Equitie : Grace and peace from Iesus Christ. RIght Honourable and W. how famous in all writers the yeare Eightie eight , and how fatall it was made by all the old and later Coniecturers , is not vnknown to any of you : but how the issue answered the expectation , I see not , saue only in that notable ouerthrow of the enemies of god , the Papists : whereupon our reuerend a countreyman , and Christs Champion for England , said very well : Octogesimus octavus , mirabilis annus Clade Papistarum , faustus vbique pijs . But if euer yeare deserue to be famous in English Chronicles , it is this yeare , I cannot tell whether I should say 1602 , or 1603 : wherein , whether Gods anger was more , in taking from vs such a Queene ( as for ought I reade ) the world neuer had : or his mercie , in giuing vs such a King , as England neuer had , I leaue it to better heads to be determined . How is the name of our God to be magnified , by whose mercie so great a losse is made no losse , but a gaine vnto vs ? for who seeth not , that all her Princely vertues , doe not only liue in him , but are also in him ( beeing a man ) more perfect and accomplisht . Shee is dead , but her Heroicall zeale and loue to Religion is aliue ; shee bequeathed it with her kingdome to his Highnesse , who doubtlesse will make both her Religion , and her Kingdome , to flourish as much more , as a man doth excell a womā . And who knoweth not , that the enemies of our Religion , and our peace , ( notwithstanding all their politik dissembled brags to the contrarie ) doe finde his Maiestie so little for their purpose , that now they would sing a thousand Masses to haue her aliue againe , against whom they thundred out b so many Curses and Excommunications , and after whose blood they so thirsted whilst shee liued : what straights are they driuen into ? who would wish her aliue againe , at whose hands ( though a woman ) they neuer gained , nor got one inch of ground in 44 yeares ; though nine or ten Popes , and 10000 of their slaues , wrastled with her all the while , with all the power , and policie , craft , and trecherie , which the Deuill could lend them . Nay , her end was as glorious as her beginning , and her last Proclamation against them , was more to their shame , and lesse to their comfort , then euer any , in her life before : and so farre was shee , from allowing them a Toleration , of their intolerable religion , in her old , and therefore weakest age , as that it neuer entred into her royall heart : nor euer thought shee it worthie to be made a question , whether it should be or no. No , shee halted not betwixt two religions : but to her Baal was Belial : & therfore shee banisht him ; and God was the Lord , and therefore shee serued him . Shee was resolued that Dagon must downe , if Gods Arke stand ; or els if Dagon stand , the Arke must away . For both together cannot stand vpright . Shee held that as , when the enemies themselues brought the Arke into Dagons temple , Dagon fell downe : so if the Israelites should haue admitted Dagon into Gods temple , that the Lord himselfe would haue remooued his Arke from them . Blessed was shee in her life , & twise blessed in her end : she lost not her first loue , and her works were more at the last , then at the first : and blessed are we that enioyed her so long : and more blessed , who vnder her enioyed such 44 yeares , as all the bookes in the world cannot shew vnder a woman : but most blessed of all , in that after such a Dauid , God hath sent vs such a Salomon , after such a woman , such a man , after such a Queene , such a King , who will make an ende of many a Ioab , and many a Shimei , which shee could not so well doe , and finish that Temple which shee so well beganne : and who ( I doubt not to affirme it ) doe the Deuill , and the craftie Papist , all they can , is the chiefe Champion of Christ Iesus vpon the face of the earth . And how happie a yeare shall this be , if the losses which learning hath sustained be as well recompenced . Iunius of Leiden , Tossaine of Heilderberg , Perkins of Cambridge , haue this yeare bin taken from vs , besides many other , of inferiour note : happie should those three famous Vniuersities be , if the like were seated in their roomes . Let vs leaue the first , to the lower , the second to the higher Germanie , to praise them , to lament them , and to make supply for them . It is the third who especially concerneth vs : what losse the Church of God , and in the Church , England : and in the Church of England , the Ministery : and in the Ministerie , the Vniuersities : & in the Vniuersities , the younger students haue sustained by the vntimely death of that Reuerend man , I thinke is not vnknowne to any of you . For how should he be vnknown to any ( of any note ) in England ; whose name and estimation is such in other natiōs , as that at one a Mart we find , that in one halfe yeare , two of b his books were translated into Latine , & foure were were printed beyond the seas . The best recompence of this losse , is the fruit of his labours , which he hath left behind him , whereof some were written by himselfe , and others taken by other men from his mouth : all which , at least so many of them as may be perfected , there is hope we shall intime inioy . Had not Iohan. Budaeus , and Carolus Ionvillaus done so to Calvin : Vitus Theodorus , Ioh. Frederus , and Iustus Ionas done so to Luther , many worthy workes of those two great instruments of God had vtterly perished : and had not some done so to this worthy mā , no doubt many sweet blasts of that siluer trumpet of God , had vanished away . For my part , though time be pretious vnto me otherwaies , yet thinke I that time well spent , which I may bestowe in preparing to the Presse , any thing of his . This discourse of Equitie now made readie , as a child borne after his fathers death , I present to your Honourable viewe and patronage . If any aske why I dare tender so small a gift , to so great personages , my onely answer is , I make the Iudges of Equitie , the Patrons of Equitie . God graunt you a long and Honourable state , vnder our worthy Salomon . Amen . From my studie , Sept. 10. 1603. Your Honours , and Worships in the Lord : W. Crashawe . To the Christian Reader whosoeuer . I Doe here present vnto thee , ( Christian brother ) a small discourse of Equity , deliuered by that faithfull labourer in the haruest of God , Mr. William Perkins , in a fewe Lectures . The discourse is litle , and briefe , but the matter is pithie , and the vse profitable . Equitie and Christian moderation whether publike or priuate , is the true badge of Christianitie . Without publike Equitie , what is the court of Iustice , but turned into the seate of Iniquitie ? and without priuate Equity , what is mans life , humane societie , neighbourhood , nay friendship , nay kindred , nay marriage it selfe , but euen a potion of poyson in a golden cuppe ? Art thou therfore a Magistrate ? here is taught thee , howe to discharge thy place , in the execution of the lawes , as shall neither be vnbeseeming the lenitie of a Christian , nor the seuerity of a Magistrate . Art thou a priuate man ? here is taught thee howe to carrie thy selfe , in all dealing and bargaining with another : howe to demeane thy selfe towards thy wife , thy seruant , thy child , thy friend , thy neighbour , in such manner , as if thou hadst all the comforts and contentments of this earth , yet the practise hereof , shall make them all ten times more comfortable : and the want hereof , shall turne all their sweetnesse into gall and wormewood . When therefore thou readest this little booke , and withall , ( laying it to thy life ) doest finde the truth of it in thy course & conuersation , then acknowledge the spirit of God in this holy man , ( who now sleepes in peace ) praise God for him , be waile his losse , and helpe me and others with thy holy praiers , that wee may still goe forward in this good worke , of publishing these his godly labours : and in deliuering out to the church of God these Iewels : which the Lord from his mouth , gaue vs to keepe , not for our owne , but for the common good . Thy brother in Christ Iesus , W. C. Philip. 4. 5. Let your moderation of mind be knowne to all men : the Lord is at hand . THe Apostle in this chapter , giues sundry exhortations , to many Christian duties . In the first verse , to perseuerance in faith and true religion . In the 2. and 3. to mutuall concord . In the 4. to a spirituall ioy in the Lord. In this 5. verse , he exhorteth to the vertue of Equitie , or moderation of minde . Our English translations commonly read it thus . Let your patient minde be knowne to all men . which though it be truly and well said , yet the wordes translated haue a larger and fuller signification . Therefore according to the nature and force of the wordes , I rather chuse to read it thus : Let your equitie or moderation of mind be knowne &c. The wordes containe 2. partes . 1. An exhortation , Let your equitie be knowne to all men . 2. An excellent reason to enforce it : the Lord is at hand . The drift and scope of the exhortation is , to perswade the Phillippians , and in them the whole Church , to the practise of Equity . Now this Equitie , wherevnto the holy Apostle so earnestly exhorteth , is , a worthy christian vertue , so excellent , as the carefull practise thereof , is the marrow and strength of a common weale , and where it is , there cannot but be peace , and contentment in all estates : and so necessarie : as without the practise of it , no house , familie , society , cittie , common-welth , kingdome , or Church can stand or continue . Indeed a kingdome may be established by force and armes , by violence and crueltie : but it cannot stand or continue , without this equitie , and christian moderation betwixt man and man. Nay ciuill society , and common dealing betwixt man and man cannot continue , vnles one man yeild to an other . In a word , there can be no peace in families , no sound nor lasting loue , betwixt man & wife , nor any comfortable quietnes , where one doth not yeild to the other , and one beare with an other in many things . And if it be so in marriage , which is the neerest coniunction , and the most excellent and perfect societie , which is in this world : then is it much more true , in all other societies of men , that there can be no peace , no christian neighbour-hood , no true frendship , vnles one beare with another , and one towards another do carry himselfe , in an euen and moderate course . Seeing therefore this is so necessary and excellent a vertue , I haue purposed to speake of it at large . Let vs then examine these two points 1. the nature of it , 2. the kindes of it . For the first ; Christian Equitie , is a rare and excellent vertue , whereby men vse a true meane , and an equall moderation , in all their affaires and dealings with men , for the maintaining of iustice and preseruation of peace . This I take to be the true description of the generall nature of this vertue : and herein , First , I say it is a vertue , which is conuersant about practising of a moderation , in all our courses and dealings with men . For we men can vse no meane nor moderation with God , but if we do euill , it is all to much , and if we do good , it is all to little : Againe , equitie and moderation , is to be performed of God towardes men , and not of men towardes God. For if men deale not equally towardes God , the fault is theirs and not his , God is not worse for it ; but if God dealt not moderately with men : the world would not last one houre , And lastly . where there are no faults , there is no forgiuenes : where no infirmities , there needes no moderation : but in God there is no want , no errour , no imperfection : but his loue , his mercy , and his workes of loue and mercy towardes mankind , and to his Church especially , are most perfect , therefore there needes no moderation , nor forbearance towardes God , but towardes men , who being flesh and bloud , and full of infirmitis , ( from which regeneration it selfe doth not fully free vs ) do therfore stand in need of this vertue , to be practised amongest them : els their societie and fellowship cannot endure . And further , all men in this case are alike , and therfore one hath good cause , to beare with another . The Prince is flesh and bloud as well as his subiects : the husband is flesh and bloud , as well as the wife is ; the Pastor is a man as his people and hearers are . Hence it followeth , that therefore one is subiect to infirmities , as well as an other : and therefore I conclude , that in all our courses & dealings of man with man in this word , there must be practised a christian moderation . Secondly , I say in the description , that the end of this vertue , is to maintaine Iustice , & to preserue peace ; which two are the very sinewes and strength , of a Christian kingdome ; for where we do not to other men , as we would others should do to vs : there is no iustice . And where we will not passe by small faultes , and forbeare infirmities , there can be no peace : such is the excellency of this vertue , as it serues to maintaine two other such great and principall vertues , as are euen the harte , and the braine of the common-wealth , namely : Iustice and Peace . But for the more exact , and particular knowledge of the nature of this necessary vertue : let vs descend to the particular branches , and kindes of it . Christian Equitie therefore , is either publicke or priuate . Publicke equitie is that , which is practised in publicke metings and assemblies of men , as in Courts of iustice , Assises , Sessions , Counsells , Parliments , and such like . The matter , where about this publicke equitie is conuersant : is the right and conuenient , and the moderate and discrete execution of the lawes of men . Lawes of men , made by lawfull authoritie , according to Gods law , and for the common good are , and are to be estemed , bones and sinewes to hold to gether , proppes and pillers , to vphold the common-wealth , and all societies . God therefore hath giuen to Kings , and to their lawfull deputies : power and autoritie , not onely to commaund and execute his owne lawes , commanded in his word : but also to ordaine and enact , other good and profitable lawes of their owne , for the more particular gouernement of their people , and to be helpes for the better executing of the lawes of God. And also to annexe a punishment and penaltie , to the said lawes : which penaltie is to be according to the qualitie of the fault , greater or lesse : in so much that they may in many cases , ( if the common good so require ) inflict euen death it selfe . And further God hath giuen these goddes vpon earth , a power as to make these lawes , and annexe these punishments : so also vpon mens defaults and breaches , hath he giuen them authoritie to execute the law so made , and to inflict vpon the offender , the punishment annexed . Now because this point is of great moment , in a common wealth : and the true knowledge and due practise thereof , is the glory and bewtie of a kingdome : therefore for the better directiō herein , both of prince and people , magistrate and people gouerned : let vs enter further into the consideration thereof . In the lawes of common-wealthes , two things are to be considered , the sight whereof will giue great light , to know more perfectly , what this publicke equitie is . These are 1. the extremitie of the law . 2. the mittigation of the law . Both these , are put into the hand of the Magistrate by God himselfe , to be ordered according to his discretion , and as the circumstance requireth ; and of them in order . The extremitie of the law , is , when any law of man , is vrged and executed straightly and precisely , according to the literall sence , and strict forme of the wordes , and the exactest meaning , that can be made out of the wordes , without any manner of relaxation , at that time , when there is good and conuenient cause of mittigation , in regard of the person offending . This point cannot well be expressed in sewer wordes . The principall and most materiall clause in this discription of extremitie , is in those wordes . At that time , when there is iust cause of mittigation , in regard of the person offending . For if there be no good cause of mittigation : then it is not called , extremitie : but iustice of the law : but when there is good cause , why in a Christian consideration of some circumstances , this iustice should be mittigated , and yet is not , but contrariwise is extremely vrged , and pressed to the furthest : then it is extremitie . Now this extremitie of the law , is in this case so farre from iustice , as indeed it is flat iniustice . And herein is the prouerbe true . Summum Ius summa iniuria ; that is , the extremitie of the law , is extreme iniurie . And of this doth the holy ghost meane , Eccles. 7. 8. be not ouer iust , that is , presse not iustice to farre , nor vrge it to extremely in all cases , least sometimes you make the name of iustice , a couer for crueltie . Now besides this , there is a second thing in the hand of the Magistrate , namely the moderation , relaxation , or mitigation of this extremitie : and that is , when the proper forme of the wordes , and the strictest meaning of the law is not vrged , and the punishment prescribed in the law , is moderated , or lessened , or deferred , or ( it may be ) remitted , vpon good and sufficient reason ; and in such cases , as whereof the lawe speakes not directly , nor the law-maker did purposely aime at . The ground of this mittigation is , because no lawe makers beeing men , can foresee , or set downe , all cases that may fall out . Therefore when the case altereth , then must the discretion of the lawemaker shew it selfe , and doe that , which the law cannot doe . This mitigation is in the hand of the Magistrate , as well as the extremitie : nay it is a part of his dutie as well as the former : and he offends as well , that neglects to mitigate the extremitie , when iust occasion is : as he that neglects to execute the extremitie , when there is neede . As therefore , he is no way fit to be a Iudge , who hath no knowledge , or care to execute the lawe : so he is but halfe a Iudge , who can doe nothing but vrge the lawe , and the plaine words of the lawe , and is not able also , to mittigate the rigour of of the lawe , when neede so requireth . Therefore euery Magistrate , is to practise this with the other , and not to separate those things which God hath ioyned . But now least this moderation , and mittigation of mans lawes , ( which is the practise of publike equitie ) should turne to the maintenance of malefactors , the abolishing of lawes , the despising or weakening of authoritie , ( which in these daies little needeth ) we must therefore nowe remember this caution . That there must be no mittigation , but honest , profitable , and conuenient . If any man aske , when is it so ? I answer in three cases . First , when the mittigation stands with the lawe of nature . Secondly , when it agreeth with the morall lawe , or any part of the written word . Thirdly , when an inferiour law is ouer-ruled or countermanded by a higher lawe . In these three cases , the moderation of mens lawes and the mittigation of the punishment due , by the extremitie of these lawes , is honest and good , and may and ought to be practised . But if it be contrarie , and not warranted by some of these : then that mittigation is flatt iniustice , and a manifest wrong vnto the law . That the difference of these two , the extremitie and mittigation , may better be discerned , let vs consider it in some examples . It is the law of England , and many other countries , that the theife shall die . Now though the word of God , hath not the same punishment in plaine tearmes : yet is the law good and warrantable , as shall appeare in the sequell , and I thinke is doubted of by none . The drift of this law is , to represse that common and generall sinne of the euerie , a preuailing sinne , as any other , and so farre preuailing ; as the rigour of good lawes is necessarily required , for the repressing of it : so that this lawe was made , for the cutting off of such rotten members , as doe but corrupt others , and of whose amendment there is no hope . Now , suppose a young boy pinched with hunger , cold , and pouertie , steales meate , apparell , and other things for releife , beeing pressed to it by want , and not hauing knowledge , or grace to vse better meanes : to put this person to death , for this facte , is the extremitie of the law , in respect of the circumstances of the person , who did it , beeing a childe : and of the end , for which he did it , to releiue his wants . Now the moderation in this case is , when vpon these considerations , that first , he is not an olde , nor a practised theife : but young and corrigible ; one that beeing reformed , may liue long , and prooue a good member in the common wealth : and secondly , that his theft was not hainous , but the things he stole were of small value : and thirdly , that he did it not vpon a malitious , cruel , and iniurious intent , but to releiue his hunger and want . The equitie or moderation , I say in this case , is not to inflict death , ( for that were extremitie ) but to determine a punishment , lesse then death : yet such a one , as shall be sufficient , to reforme the partie from his sinne , to punish the fault , to terrifie others , and to satisfie the law . Thus in this example , it apeares manifestly what this moderation is , and what is extremitie , which is contrary to it : and the same might we see in many more . Now hauing thus considered these two together , here vpon we may see what this publicke equitie is , namely nothing els , but a moderation and mittigation of the extremitie of a law , vpon honest and conuenient reasons , and in such cases , as were not directly intended in the law . The obseruation and due practise of this equitie , is the glorie , credit and honour of all publicke assemblies , as assises , sessions and all courts of iustice , and without the obseruation of this when need is , all that they do is flat iniustice in that case . For they lame and maime the lawe , they fulfill but the one part of the lawe : for in euery lawe there are these two thinges ; the extremitie in plain tearmes , and the mittigation implied : and these two together make the lawe perfect : and the glory of the lawe , standes as well in practising of mittigation , as in the execution of extremitie , nay sometime it standes in the mittigation , and not in the extremitie , insomuch as the moderation is then the equitie of the lawe , and the extremitie is more iniustice . And as this is the glory of the lawe , so is it the glory of Iudges and Magistrates , thus to execute the lawes , and to temper them with such discretion , as neither too much mittigation , do abolish the law , nor too much extremitie leaue no place for mittigation . Therefore ( to make an end of this point ) two sortes of men are here reproueable . First such men , as by a certain foolish kind of pittie , are so carried away , that would haue nothing but mercy , mercy , and would haue all punnishments , forfaitures , penalties , either quite taken away , and remitted , or at least lessoned , and moderated , they would also haue the extremitie of the lawe executed on no man. This is the high way to abolish lawes , and consequently to pull downe authoritie , and so in the end to open a dore to all confusion , disorder , and to all licentiousnes of life . But I need not to say much herein , for there are but few that offend in this kind , mans nature beeing generally inclined , rather to crueltie then to mercie : This fault proceedeth either from a weakenes of witt , and an effeminatenes of minde ; and then a man is vnfit to be a Iudge ; or else from vaine glorie , and a base and affected popularitie , and such a man is vnworthy to be a Iudge . But in the second place , this doctrine and the very scope of this text , condemnes another sort of men , which are more combersome ; that is to say , such men as haue nothing in their mouthes , but the lawe , the lawe : and Iustice , Iustice : in the meane time forgetting , that Iustice alwaies shakes hands with her sister mercie , and that all lawes allowe a mittigation . The causes of this euill are two . 1. The generall corruption of mans nature , which is alwaies readie , to deale too hardly with other men : as also too mildely with themselues , and partially in their owne causes . 2. And secondly , for the most part , such men doe gaine more by lawe , then by equitie , more by extremitie , then by mittigation : as the souldier liues better by warre , then by peace ; and as the flesh-flie , feedes on the wound , that cannot feede on the sound flesh : so these men gaine by law , that which they can neuer get by equitie : for equitie and moderation breede vnitie , and if all men were at vnitie , what should become of them ? but extremitie breeds variance : for ( in reason ) one extremitie drawes on an other , and so in mens variances they are set on worke : and the more the better for them . These men therefore , sticke so precisely on their points , and on the very tricks and trifles of the law , as ( so the law be kept , and that in the very extremitie of it , ) they care not , though equitie were troden vnder foote : and that law may raigne vpon the earth , and they by it : they care not , though mercie take her to her wings , and flie to heauen . These men ( for all their goodly shewes ) are the decayers of our estate , and enemies to all good gouernment . For though they haue nothing in their mouthes , but Iustice , Iustice , and haue banished mercie , yet let them know , that Iustice will not stay where mereie is not . They are sisters , and goe alwaies hand in hand : they are the two pillars , that vphold the throne of the Prince : as you cannot hold mercy , where Iustice is banished , so cannot you keepe Iustice where mercie is exiled : and as mercie without Iustice , is foolish pitie , so Iustice without mercie , is crueltie . So that as these men haue banished mercie , so within a short time , they will send Iustice after her , and crueltie and oppression will come in their rooms , which are the very ouerthrow of all estates . These men , when they are made practisers of the law , Iudges , or Magistrates , are to learne this lesson , which the holy Ghost here teacheth , Let you Equitie be knowne to all men : and let all Magistrates thinke it their honour , to be counted mercifull Iudges : let them reioyce , as well to shew mercie when there is cause , as to execute extremitie when there is desert : and let them labour for that Christian wisdome and discretion , wherby they may be able to discerne , when mercie and mitigation should take place , and when extremitie should be executed . If inferiour Iudges or Magistrates be negligent herein , then must we haue recourse to the Prince , the highest Iudge on earth , and vnder God the first fountaine of Iustice and mercie : whose care must be , that as Iustice and mercie ( not one of them , but both together ) doe vphold his throne , and fasten the Crowne vpon his head : so he likewise see them both maintained , and take order , that in the execution of his owne lawes , there be alwaies a roome as well for mercie and mitigation , as for Iustice and extremitie . This must he doe , because his lawes cannot be as Gods lawes are . Gods lawes are perfect , and absolute , and of such an vniuersall righteousnes , as that at all times , and in all places , they are of equall strength , and of the same equitie in all cases : and therefore are to be executed without dispensation , relaxation , or any mitigation , which cannot be offered vnto thē , but with iniurie and violation . But mens lawes , comming from their owne wits , are imperfect , and so in all cases , they doe not hold the same equitie , and therefore must needes be executed with a discreet and wise moderation . This moderation is publike equitie , and this publike Equitie , is the scope of this text , and the due practise of it in the execution of mans lawes , is the glorie of all Christian Commonwealths . Hitherto of the first and principall branch of Publike Equitie . To proceede further . As this publike Equitie principally stands , in the moderation of the laws of men ; so it descends more specially euē to all the publike actions of a mans life : so that by the rule and direction of this Equitie , thus described , men may know how to guide themselues , in suing bondes , and taking forfeitures : and how men may with good conscience , carrie themselues in suretyships , in taking of fines , in letting of leases , and in all manner of mutuall bargains , betwixt man and man. By vertue of this , a man may see how to frame all these and such like actions , in such sort , as himselfe shall reape credit , and gaine ynough , & his neighbour helpe and succour by him . For in forfeitures of bonds , forfeitures of lands , or leases , in suretyships , in rents , in fines , and all other dealings of men togither , there are these two things . First , the extremitie , that is , that which the law will affoard a man in that case : and there is secondly , the moderation of the extremitie , vpon good and conuenient reasons : let vs consider of them in some fewe examples . A man is bound to another , in an hundreth pound , to pay fiftie at a day . The same man , not by negligence , but by some necessitie , breakes his day , and afterwards brings the principall debt . Now to take the forfeiture , is in this case , extremitie : though the law doth yeeld it . And if a man stand vpon this extremitie , he deales not honestly and equally , but hardly and extremely with his neighbour : and the law cannot free him in this case , from manifest Iniustice . What is then the moderation in this case ? Euen this , to take thine owne and remitte the forfeiture : the reason is , because the cause & groūd of appointing a forfaiture , was not for aduantage , but only for the better securitie of the principall : which seeing thou hast , thou hast that which the law did intēd thee . Againe , his breach was not wilful , or with purpose to hurt thee , but against his will. If therefore thou beest directly damnified by his missing thy day , ( without all aequiuocation ) then take thy reasonable dammages , out of his forfeiture , if not , then remitte the vvhole forfeiture ; and this moderation is publike equitie . And without this , there can be no buying nor selling , borrowing nor lending , betwixt mā & man. See another example . One takes a lease of thee , for yeares , to pay thee such a rent ; & for not paiment of that rent , his lease to be voide . The poore man misseth his rent day , now what saith the lawe ? his lease is forfeited , but to take this aduantage , is the extremitie of the lawe : the moderation is , to remit the same forfeiture , in part , or in whole , as thou shalt see reason in equitie and conscience : This moderation is in this ease , Publike equitie , and without this , there can be no letting of lands , betwixt man and man. So for fines and rents , the lawe saith , Thou maiest make the most of thine owne , if thou stretch this law as farre as the very wordes will beare , then maiest thou make such fines and rents , as may grinde the faces of the poore , so as no man shall liue vnder thee : but thus to doe is Extremitie , and beyond the purpose of the lawe . The moderation in this case is , not to take all thou maist get , but so to fine and rent thy lands , as he that takes them , may liue of thē : The reason of this Mittigation is , because enuie and hatred , may often make many men offer more for a farme , then it is worth , to crosse and hurt their neighbour , or to get all into their owne hand . Here therefore , though the lawe doeth yeild thee all that , which a man doeth willingly offer , yet must thine owne conscience be a lawe vnto thee , to make thee a moderator of that extremitie . Let these three examples serue for many . Now in these and all other publike dealings betwixt men in the world ; a man obserues Publike equitie , when he dealeth not with his neighbour , according to that extremity , which the strickt wordes of the lawe will beare : but according to that Moderation , which good conscience requireth : & which the lawe it selfe in some cases doth admit . By the knowledge of these two , a man that hath any conscience , may see howe to carrie himselfe , in all these ciuill affaires , in an euen , vpright , and equall course , and warrantable not onely by the lawe of the land , but euen by the law and word of God. And I make this distinction of the lawe of the land , and the word of God , because we are to knowe this for a rule : That euery extremitie , which a law in the strictest acception doeth affoard , is not warrantable to be vrged by the word of God : and yet notwithstanding it is good , conuenient , and requisite , that the extremitie be warranted by the lawe , because in some cases , it must needes be executed . The lawes of men , may ordaine and appoint extremities : but the law of God must tell vs , when to vrge them , and when to moderate them : So then , when a man takes the extremitie , he doeth that , that is alwaies warrantable by the lawe : but in some cases , is not warrantable by Gods word , which commandeth a Mittigation , when there is good reason for it . But he that taketh the extremitie , when there is no iust cause of mitigating it , and againe doth mittigate it , when there is cause , his course is not onely warrantable by the lawes of men , but euen by the lawes of God also . For it is the dutie of euery Christian man , to remember in all his bargains and dealings , that his manner of dealing , must not onely be warranted by the lawes of the land , but euen by Gods word also : and this is to be knowne and taken for a generall rule in all this treatise . And he that will duely consider the true difference of extremitie and moderation , as they are here described , may see how to carrie himselfe in all his dealings , so as they may be warrantable : both by our owne lawes , and by the word of God. To returne then to the matter , and to end this point of publike equitie : If any man shall obiect , that this moderation is a wrong to the law : I answer , it is not : for it is neither against the lawe , nor altogether besides the lawe , but onely beside the stricttest meaning of the lawe . Nay it is included in the lawe , as well as the extremitie is , though not in the same manner : for the extremitie is warranted by the law , mitigation is but tollerated : the lawe alloweth extremitie , but it onely admitteth a mitigation . So then , both extremitie and mitigation , are within the lawe , but it is in the hand principally of the Magistrate , and in some cases , of other men also , to discerne the seuerall circumstances , when the one is to be executed , & when the other : for sometime one is the iustice of the lawe , and sometime the other : and according as these two are iustly and wisely executed or neglected , so is the iustice of the lawe executed or neglected . The want of this equitie in mens publike actions , is the cause of much crueltie , oppression , and inequalitie in dealings betwixt man and man : because extremitie is for the most part onely regarded , and mitigation is banished out of all bargains . And it is impossible , to keepe good conscience in forfeitures of bonds , and in forfeiture of lands , suretiships , fines , rents , and such kind of actions , vnlesse there be due regard had to the practise of this publike equitie . Men therefore , must consider that they are Christians , and liue in a Christian commonwealth : And they must not stand onely vpon the lawe , and the aduantage that the law giues . As they are men , they haue a lawe of the countrie , which may allow extremitie : but as they are Christians , they liue vnder a law of God , the eternall lawe , which must iudge them at the last day : the righteous lawe , which no creature shall euer be able to blame of iniustice , or of extremitie : and men must know , that God himselfe commands this equitie of one man to another . But if men , for the feare of God , will not deale equally and moderately , with them that are in their power : but stand strictly vpon forfeitures and other extremities : then must the godly Magistrate exercise his power , and by the force of his authoritie , cause them to mitigate their extremitie , and to put in practise that equitie which becommeth Christians . And let euery Iudge and Magistrate knowe , that by the lawe of the euerlasting God , he not onely may , but is bound thus to doe to them , who will not doe it of themselues . It may be therefore good counsell to all men , rather to practise this Christian equitie of themselues , thē to be compelled to it by authoritie : for euery vertue and good worke , the more free and voluntarie it is , the more acceptable is it to God , and more commendable before men : and let all men remember , that whereas the strict words of mens lawes , seeme to giue them leaue to vrge the extremitie , yet cannot that excuse them , nor free them from the danger of Gods law , which commands them to practise Christian equitie and moderation . Now before we make an ende of this Publike Equitie , one point is necessarie to be handled in few words . Some may obiect , If moderation be intended , and included in our law , as well as Extremitie , why then is extremitie onely mentioned in the law , and not this mitigation , which they so much doe vrge vnto vs ? The answer is readie . The law expresseth and vrgeth the extremitie , to fray men thereby , from comming within the danger of the extremitie ; and concealeth the mitigation , least it should be an encouragement to offend : yet intending it as well as the extremitie , and leauing it in the hand of the Magistrate , to put in practise , when iust occasion is offered , as well as the extremitie . Herein appeareth the great wisdome of the lawmakers , our auncient forefathers , who well and wisely foresaw , that though mitigation be as necessarie as extremitie , and oftentimes more : yet because of the ill consciences of the most men , and the readines of all men to offend , thought it fitter to expresse the extremitie in plaine tearmes ; thereby to keepe ill men within the compasse of obedience , and closely to leaue the mitigation to the discretion of the Magistrate . So then our lawegiuers concealed the mitigation , and expressed it not in their laws , in good pollicy , and to good purpose . If we therefore doe onely take the extremity , we take onely one part of their intent , and shew our selues vnwise , and shallow witted , who cannot see the wisedome , which they closely concealed , in wise and Christian pollicie . He is not worthie the name of a lawyer , at least of a Christian lawyer , much lesse worthie the place and seat of a Iudge , who knoweth not this . For if the law contained not both these , it were vnrighteous , and so no law . For mitigation is for the good man , and extremitie for the euill , the carelesse , and vnconscionable man : if there were no extremitie , how could the euil man be kept within compasse ? and how should the poore honest man liue , if there were no mitigation ? So then , it is warrantable by the word of God , and good conscience , that extremitie should be in force , and should stand by law , but so as it alwaies admit of mitigation , whē neede is . Let therefore our conclusion be , to exhort euery man , into whose hands is put the execution of lawes , to shew himselfe as wise , in executing them , as were our forefathers in the making of them : that is , as well to regard the Mitigation which is concealed , as the Extremitie which is expressed : so shall the lawmakers wise intent be performed , publike equitie preserued , and much Iniustice and hard dealing preuented . Now in regard of this , that hath beene deliuered touching publike Equitie , lawyers must not thinke , that I haue gone beyond the compasse of my calling , and encroched vpon their liberties . For they are to know , that the laws of men , are policie , but Equitie is Christianitie . Now Christianitie was , before there were any laws of men : and therefore they must be ordered according to the rules of Christianitie . Againe , Diuines must take lawyers aduise , concerning Extremitie , and the letter of the law : good reason then that lawyers take the Diuines aduise , touching Equitie which is the intent of the law . Moreouer , their law is but the minister of equitie ; but our law the word of God is the fountaine of Equitie : therefore the principall rules of Equitie , must they fetch from our law : considering that law without equitie , is plaine tyrannie . Lastly , in the first Christian Commonwealth that euer was , namely , the Iewes , the Diuines , that is , the Priests of those daies , were the onely lawyers : for their positiue lawes were the Iudiciall lawes , giuen by God himselfe , whose interpreters were the Priests and Leuites . If therefore , once the Diuines had so much to doe with positiue lawes , it may not nowe be thought amisse , if they giue aduice out of the word of God , touching the equall execution of the lawes of men . And so much touching the doctrine of publike Equitie , grounded vpon the word of God. Now followeth the second kind of Equitie , called priuate ; namely that , which is to be exercised betwixt man and man , in their priuate actions . But ere we goe further , some may demande the difference betwixt publike and priuate actions . Priuate actions of men are such , as are practised amongst men , without any helpe of the lawe : as contrariwise , Publike actions are such , as cannot be performed but by the helpe of the lawe , and the hand of the Magistrate . Wherevpon it followeth , that publike actions may be betwixt priuate men , and priuate actions betwixt publike persons : there is a publiknes and a priuatenes ( as I may tearme it ) both of men and actions . A man is priuate , vntill he be exalted vnto some authoritie , in Church or Commonwealth : then he is a publike person . An action is priuate , as long as it is begunne and handled betwixt two men , and needeth not the publike voice , nor censure of the law to determine it , and then it is publike . For example : a Magistrate may haue dealing with an other man , or two Magistrates together . If they determine it together betwixt themselues , it is a priuate action , because they doe it , not as they are Magistrates , but as they are men : and so there is a priuate action betwixt publike persons . So a priuate man no Magistrate , may haue a trespasse , a debt , a forfeiture , or any other action or demand against another man : wherein ( because he cannot come to a reasonable and equall ende , by priuate meanes ) he craues the helpe of the law , and the voice of the Magistrate : and so here is a publike actiō betwixt priuate men . Now this vertue of Equitie respecteth not the publiknes or priuatenes of the persons , but of the actions : therefore as that is Publike Equitie , which is exercised in the determining of publike actions , which come to the iudgement of the law : so that is Priuate Equitie , which is practised in the managing of Priuate Actions , which are begun and concluded priuately betwixt man and man , and neuer come to publike hearing , nor triall of the law . Now let vs come to search more neerely into the nature of this vertue . Priuate Equitie is a moderate , euen , and equall carriage of a mans selfe , in all his priuate wordes and deedes , towards all other men , and all their words and deedes . First , I say , it is [ a moderate carriage ] of a mans selfe , that is , betwixt both extreames , neither bearing all things , nor reuenging euery thing . Secondly , I say towards all other men : wherein I comprehend all men , & all sorts of men : husbands , wiues : Magistrates , subiects : teachers , hearers : masters , seruants : Parents , children : men , women , neighbours in townes , fellows in societies , in seruice , in labour . In a word , none are excepted , who any way doe liue or conuerse together , but of them all it is true , that if there be not a moderation , and a forbearance one of another , there can be no peace amongst them , but their liues shall be all ( as it were ) a hell vpon the earth . Seeing therefore , the necessitie and excellencie of this vertue is such , that the due practise of it is the ornament of families , and societies , and the comfort of a mans life in this world ; let vs enter into more particular consideration thereof . Priuate Equitie hath foure degrees , or principall duties . First , to beare with naturall infirmities . Secondly , to interpret doubtfull things in the better part . Thirdly , to depart from our owne right sometimes . Fourthly , to forgiue priuate and personall wrongs . Of all these briefly , and in order . The first dutie of priuate Equitie , is to beare with the defects and infirmities of mens natures , with whome we liue , as long as they breake not out into any great inconuenience , or enormitie . These infirmities are manifold : as for example : frowardnes or morositie of nature ; bastines ; slownes of conceit ; dulnes of wit ; suspitiousnes ; desire of praise , and such like . These and many other naturall infirmities , must a Christian man beare and tolerate patiently , in those with whome he conuerseth , as with his wife , his child , his seruant , his friend , his neighbour , &c. And so long must he beare with them , as they are kept within a meane , and breake not out into extremitie . Of these the holy Ghost speaketh , Prou. 19. 31. It is the glorie of a man to passe by an infirmitie : that is , if he seeth in his brother weakenesses of nature , which doe not arise from setled malice , or cankred corruption , it is a mans glorie and praise , alwaies so farre to moderate himselfe , as not to see them , nor to take notice of them , at least not to be mooued , nor disquieted at them : and oftentimes , so litle to regard them , as though they were not done . To this end saith the Apostle , 1. Cor. 13. Loue suffereth all things , that is , all things that may be borne with good conscience , & are done by them whome we loue . Now any thing may be borne with good conscience , which is either so priuate , or so small , that the wrōg is onely ours , and no dishonour thereby ensueth to Gods glorie , nor ill example to the Church : all such things loue suffereth . And indeede it is the propertie of true loue , to passe by many wants : and the more that a Christian is rooted in true loue , the more infirmities will he passe by , in them whome he loues : he setteth no limits to himselfe , how many or how long to beare , but euen all that are infirmities of nature : many hard words , many angrie fits , many needles surmises , many vnkindnesses , will he put vp , and ( as it were ) not see them , whose heart is possessed with true loue , wisdome , and the scare of God : and thus must euery one doe that will practise Christian Equitie . For this is a mans glorie , and commendation . Let vs lay this doctrine neerer to our consciences , by cōsidering the nature of this vertue in some few examples . A man hath a wife , or a woman a husband , in whome there is the feare of God , and honest and faithfull loue , but he or shee is subiect to anger or to hastines , or to an austeritie in their behauiours , or it may be it is not in their natures , to practise those outward complemēts of kindnes , which others can doe with great facilitie . These and such like , are but weaknesses of nature , in them that feare God : therefore must loue couer them and beare them , and oftentimes not take notice of them ; and the rather , because he or shee that hath not such , hath either the like or greater weaknesses , all which if one forbeare not in another , it is not possible to liue in peace and comfort . But if this part of Equitie were practised , it is scarce credible , how much it would augment the happines , and adde to the comfort of them , that are married . Againe , a man hath a seruant carefull and willing ynough to obay and please his master , also trustie and faithfull : but he is slow in his busines , and doth not dispatch things appointed him , to the minde of his master , not so speedily , not so readily , nor with that facilitie , as his master requireth . What is to to be done in this case ? to see it , and alwaies to checke him for it , and to gall and gird him with it , and euer to be casting it in his teeth , and threatning him for it , is the extremitie which here the Apostle condemneth . The Equitie then in this case to bee performed , is , in consideration that it is not a fault of malice , but of nature , not of idlenesse , nor carelesnesse , but of a naturall weakenesse , the Master must gently tell him of it , and priuatly and seldome : and aduise him , what are the best helps for nature in this case . And though he see not that speedie amendment , which he desireth , yet is he to beare with him , as long as he is trustie , diligent , dutifull , and willing , and for those so many good properties , he must beare with his wants , and not be too sharp , either in reproouing , or in correcting him for them . In the the third place : A man hath occasion , to confer often with another man , by reason that they are neighbours , or speciall friends , or of the same calling , and course of life : but one of them is hastie , and soone angrie , and it may be in his talke , either for the matter or the manner of it , he cannot but shewe his anger . Extremitie in this case is , for a man to deale roughly with him , to contradict and crosse him , to denie what he saith , to stand stifly to our our owne opinion , & to be angrie againe with him . But on the other side , Christian Equitie teacheth a man not to see it , nor take notice of it , nor to be angrie againe , nor to checke him for it ; but to put it off by gentle words , soft demaundes , and other talke : and to yeild to him , as farre as a man may doe , in good conscience , without betraying of the trueth . And by the way , in conference hold it alwaies for a rule of Christian wisedome , and priuate Equitie , neuer to sticke stiffely to any opinion , vnlesse it be in a plaine trueth , and of great moment . Now thus doing to our brother , and sparing his weaknes , and continuing on our speech , as though we sawe not that he was angrie : hereby the conference holds on , and loue is continued as afore . But if contrariwise , we take the aduantage of his infirmitie , and display it , and rub him for it , if we be as short as he , and stand stiffely vpon points , then the conference is broken off without edification , and heart-burning riseth betwixt them , in stead of true loue . Thus we see in these examples , how in a Christian moderation , we are to beare , and to forbeare the naturall weakenesses of our brethren , if we purpose to liue in any comfort with them in this world . Yet this forbearance must be with two conditions . First , that these wants be wants of nature , not of malice , nor of old , rooted , setled , and cankred corruption . Secondly , if they whome wee forbeare , containe thēselues within conuenient bonds , and doe not exceede , nor breake out into any outrage , or extremitie : for then they are not to be forborne , but to be tolde , and reprooued for them , and a mans dutie is not to winke at them , but to take notice of them , and to shewe open dislike of them . But in as much as these are wants of nature , as it is infirmitie in the one to shewe them , so it is the glorie and praise of the other , to pardon them : yea it is a token of wisedome , and good gouernment , and a signe that a man is a louer of peace , and consequently of religion , and of God himselfe , to passe by them . The practise of this dutie , maintaines peace in kingdoms , countries , states , cities , colledges , families , and all societies of men . Thus much for the first dutie . The secōd dutie of priuate equity is , to constru & interpret mēs sayings that are doubtfull , in the better part , if possibly it may be : this is to be vnderstood of all men , though they be our enemies and this must a man do , if he will liue in peace in this world . Our nature is giuen to take men at the worst , to depraue mens deeds and words , & to peruert them to the worst sense , that may be : and this is commonly the cause of debate and dissention in the world . But the dutie of Christian Equitie is contrary hereunto ; namely , to thinke the best they can of all men , to construe all doubtfull actions in the better part , and to make the best sense of all doubtfull speeches , if we haue any probable reason to induce vs to it . The Apostle makes this the propertie of loue . 1. Cor. 13. Loue thinks not euill , that is , not onely then , when there is manifest and good cause to thinke well , but when it is doubtful , if it may by any meanes haue a good meaning , if by any means , it may be well thought of , loue will make a man thinke well of it : & the more specially a man loues another , the more equally , indifferently , and Christianly , will he interpret all his sayings and doings . The want of this dutie , and the practise of the contrarie , is the cause of more troubles , tumults , garboiles , fallings out , and heartburnings , in kingdomes , countries , societies , and families , betwixt man and man , then any one thing in the world besides . Dealing thus with the wordes of Christ cost him his life : for when Christ said , Destroy this temple & I will build it in three daies , they interpreted it of the temple of Ierusalem , when as he meant of the temple of his bodie . And the wrong and sinister interpretation of Dauids ambassage , by his neighbour king Hanu● , was the cause of that great war betwixt two mightie kingdomes , the Israelites , and the Amonites , which cost so many thousands their liues . For when Dauid sent Embassadours to comfort him after his fathers death , he and his wicked counsellers interpreted it , that he sent spies , and intelligencers , to find out the weaknesse of the land . It cannot be spoken , what broiles , hurliburlies and confusions in kingdomes , what contentions in eommon-wealthes , what factions and diuisions in colledges & societies ; what disquietnesse in families , what vnkindnesse and falling out amongest old friends , and what separation euen amongest them that should be neerest , are daily in the world , by reason of this sinister interpretation , of mens words and deeds . We therefore that doe professe our selues the children of peace , must learne to make conscience of this , the due practise whereof , is the conseruation of peace . And further in this dutie , one thing more is to be remembred , namely , that we must not giue too sharpe a censure , euen of the open and manifest euill sayings , or doings of our brother : we must not iudge them to be done carelesly , when it may be they are done ignorantly : nor deliberately , when it may be they are done rashly : nor presumptuously , when it may be they are done vpon infirmitie : nor to be done vpon hatred or malice to vs , when it may be they are done for an other cause : nor may we iudge an euill thing , to be done for want of conscience , when it may be , it is done for want of heedfulnesse : but alwaies we must remember , to make the best we can , euen of another mans infirmities . And as , if our brother doe well , we are to acknowledge it , and commend him for it : So if he doe amisse , we must not make it worse then it is . But the world is farre too blame herein : for they can extoll their owne well-doing , and twentie waies excuse their euill doing : but as for other men , they can debase their well doing , and aduance their euill doing ; nay it is a common thing , to make a badde man worse then he is , and to speake of an euill action , and of mens faults worse then they are ; yea to speake worse , euen of ill men then they deserue . But it is flat Iniustice , not onely to speake euill of that that is good , but euen to make an euill thing worse then it is . Many cases there are , wherein a man is bound , to make the best he can , of a bad action : but to make it worse then it is , there is no case , wherein a man may doe it , without plaine iniurie to his brother . If any man replie , and say , I am not to spare my selfe , nor excuse my owne faults , but to iudge as hardly of my owne sayings and doings , as they deserue , why then should I not also doe so to another ? The answer is readie . Because a man knoweth not another man , so well as himselfe . Words and deedes are knowne to other men , but a mans heart is knowne to himselfe alone : therefore for thy owne sayings and doings , thou art also able to iudge of thine owne heart , and of thy purpose and intent in so speaking and doing : but of another mā , thou canst say he spake or did thus or thus : but his heart , his purpose , & intēt in so doing , thou canst not iudge : & therefore thou maist not iudge so sharpely of another mans sayings and doings , as of thine owne . To make an ende of this point : in the performance of this dutie , two cautions must be remembred : first , that we speake not of continued courses , in doing or speaking euill , but of particular speeches and actions : for not an action or a speech , but the course of life shewes what a man is : one euill speach or action may be excused , but a continued course in doing or speaking euill , may be by no meanes coloured or excused . Secondly , we speake not of manifest & publike enormities , as of treasons against the Prince or state : for therein it may be dangerous to the Prince , and hurtfull to the state , to haue any thing coloured , concealed , or excused . In such cases , we must set aside our dutie to our brother , and remember our dutie to the head and whole bodie : and better it is , that one member be cut off , then that the whole bodie perish : but we speake of priuate euill words or deeds , the euill and hurt whereof redoundeth to priuate men . And in them we speake not of manifest , grosse , and palpable crimes , wherein not only the action is plainely euill , but the intent also : for to excuse or conceale , or to extenuate such , is to make our selues accessarie to the euill of them . But we speake of doubtfull words or deeds , wherein either the action it selfe , or at the least , the intent of it , may receiue a likely excuse , and a probable interpretation of good . And vnto these two cautions , adde thus much further , that the practise of this dutie , for the most part ceaseth , when the Minister is to worke vpon the conscience of an impenitent or a presumptuous sinner : for then he is not to moderate or mitigate , to colour or excuse , to lessen or extenuate his sinnes , but to speake of sinne as it deserues , and to lay out his sinnes in their owne colours , that so he may humble him , and cast him downe . But out of these three cases , this dutie lieth vpon all men , at all times to interpret euery thing in the better part . So then the conclusion of this second dutie is this : Actions apparently good , are to be commended , doubtfull are to be construed in the best sense , apparently euill are to be made no worse then they are , but rather to be excused , and let a man alwaies rather speake too well , then too euill of another man , & rather speake better , then worse then be deserues and rather iudge too mildlie and mercifully then too sharply : for if a man be deceaued either waie , that is the safer waie wherein to be deceiued : Thus to do , is to performe that Christian equitie which is here commanded , and to maintaine peace which is the comfort of a Christian life . And thus much of the 2. dutie . The third dutie and degree of Priuate Equitie is , In sundry cases to depart from a mans owne right : that is to yeild oftentimes in such things , wherein by lawe he might stand ; and oftentimes to forgoe such things , which by law he might require . Without this Equitie , Iustice and peace cannot stand . Christ our sauiour , gaue a notable example hereof in paying toll : Math. 17. 27. Christ needed not to haue done it , nor could any lawe haue compelled him to it , yet because he would not trouble the publick peace , nor giue them occasion of contention , he yeilds from his right and paies them toll : al Christian men must learne by his example , not to stand alwaies vpon their right , if they will continue peace in the Church of God. It is not sufficient in Christianitie , nay it is a very wicked speach , which we often heare men speake . It is my right and therefore I will not loose it : so might Christ haue said , and if you looke the place , you shall find , that he first of all argueth the case , and concludes that he is free , and not bound to paie , and yet saith Christ , rather then I will offend them , or giue them cause to thinck worse of me , or my doctrine I will paie it . Euen so must a Christan man , in many cases go from his right , and that for the maintenance of publick peace in the common wealth , and of priuat peace one man with another . For the maintenance of publick peace , thus must men do in Publick Conferences , as in Parlaments and Counsels , and such like generall assemblies ▪ wherein the seuerall opinions of men are to be deliuered , and thus must men doe in bonds , forfeitures , borrowing , lending , loosing , finding , buying , selling , in leases , fines , rents , and all manner of bargaines . And for the maintenance of priuate peace , men must in their most priuate actions , one yeild to another in such things , wherein they might stand , and oftentimes be contented to loose that , ●hat is their owne ; and in conferences must a man oftentimes , suffer himselfe to be crossed and ouerthwarted in that , of which he is most certaine , and to grant that to be , which is not , and that not to be which he knowes to be , if the matter be of small moment , and concerne not religion nor the state : many such things must a Christian man put vp daily , at the hands of his brother , for the maintenance of peace and loue amongst them . This is a doctrine little knowne , and lesse regarded in the world ▪ for its a generall opinion that a man may take his owne , and may lawfully stand vpon his owne right , ( which if it be ment generally in all cases , is most false ) nay this is a commō speach of all men , I demaund but my right , and I will not loose my right , and this is thought a reasonable speach , and he is esteemed a good man , who takes no more then his right : for oftentimes men stand so strictly vpon their right , that they go further then their right reacheth . But this is a very carnall practise , and controlled by the Scripture , and by the example of Christ , as we heard afore . But if any man obiect , that the example of Christ is not to binde vs , because he is the Mediatour , and therefore was to performe extraordinary obedience ? I then answer , that not onely Christ , but other holy men , haue practised this duty , for he payeth toll not only for himselfe , but for Peter also . And there is a notable example of this dutie in Abraham , who when his brother Lot and his sheapheards could not agree , was content to depart from his right : for whereas he beeing the elder , might haue chosen first , he notwithstanding , stands not vpon that , but bids his brother Lot choose whether he will , and he will take what he leaueth . A most equall , Christian , brotherly part of that holy Abraham , whose faith is so much commended in the Scriptures . If we therefore will be called the children of Abraham , then must we be followers of him in his workes , and namely in this , we must oftentimes depart from our owne right . In the practise of this dutie , one caution onely must be remembred , namely , that we must distinguish of anothers right and our owne . In thy owne right thou maiest yeild , but when thou art to deale for another man , thou must not yeild too much , nor be too lauish of another mans right : but this caution holdeth especially , whē the cause is not ours , but Gods , or his churches , for when it is such a trueth , which directly concerneth the honour of God , or the good of his Church , thē must a man take heed he yeild not , without warrant from Gods word . For as it is equitie , often to yeilde thy right , so to yeilde in Gods causes , is to betray the trueth . If therefore thou maiest not giue another mans right frō him , without his cōsent , much lesse maiest thou without warrant from God , yeild any thing at all of his right from him . This dutie therefore is to be performed in actions that concerne our selues , and wherein the losse is not Gods , or his churches , but our own . But it is lamentable to see many men , howe lauish they are in giuing from God , and care not how much they loose of his glorie : but stand most strictly vpon their owne points , and will not yeild one inch , nor loose one foote of their owne right . And from hence come so many suites in law , and other brabling contentions in the world , all which , or many of them , might be staied , if men had but consciēce to practise this Christian Equitie , to yeild one to another , in matters of their owne , and of small moment : & it is certaine , that if men in the world were not perswaded , some by religion and conscience , some by naturall reason , and pollicie , to practise this dutie , it were not possible for the societie of men long to continue vpon the earth . So much for the third degree . The fourth and last degree of Priuate Equitie , is to forbeare and to forgiue wrongs and iniuries done vnto vs in word or deed . The scripture is plaine for this , and so is naturall reason , which teacheth , that euery one that beares the name of a man , should forgiue another , because he beeing a man , may deserue and stand in neede of the same himselfe , and therefore is to doe as he would be done vnto : But especially a Christian man , who lookes for forgiuenesse at Gods hand , for his owne sinnes , must needs forgiue his brother . So that to a Christian man , there is a double bond or reason , to tie him to this dutie . One is , as he is a man , therefore must he forgiue him that offends him , that so another man may also forgiue him , when he offendeth . For there is none , but beeing a man , and liuing amongest men , he must needs offend . Another more forcible reason is , as he is Christian , therefore must he forgiue , because else , how can he in reason demaund or praie for forgiuenesse at Gods hand for many thousand offences of his owne , and those exceeding great , when another man cannot obtaine forgiuenesse at his hands , for a fewe small offences . This dutie is of greater necessitie then all the former : for vpon the practise of this , depends the preseruation of peace : but where this is not practised , there is no religion , no conscience , nor saluation : for where there is no forgiuing of another man , that man is not forgiuen at Gods hands . And he whose sinnes are not in Christ forgiuen , and taken away , that man is in the state of damnation , and till he be forgiuen , he can neuer be saued : but he can neuer be forgiuen , till he forgiue his brother : and so it is plaine , that euen saluation it selfe , in some sort , depends vpon the practise of this dutie , yet not as a cause , but as a signe , or an effect of saluation . For this is not true , that euery one who forgiues is forgiuen of God , but this is true , that whosoeuer is forgiuen of God , will forgiue his brother . So then , neither in reason , nor in religion , can a man looke for forgiuenesse himselfe , vnlesse he make conscience to forgiue another . Yea God hath made euery man a Iudge in this case , to condemne himselfe , if he doe it not , when he praieth euery day , that God would forgiue him euen so , as he doth forgiue others . Yet in this dutie of forgiuing outward iniuries , two cautions are to be remembred ● . That there is a time , when a man is not to forbeare and suffer , but may stand vpon his guard , and defend himselfe from the iniurie : and that is , when his life is indangered , as when a man is assaulted by a theife , or by his deadly enemie , who seekes his life , and can haue no helpe , he is in that case to helpe himselfe , when he must either kill or be killed , then reason and religion biddes him defend himselfe : & being in that case , that a man cannot haue the Magistrates helpe , that beares the sword for his defence , Gods puts for that time the sword , into a mans owne hand , and makes him a Magistrate for that time , and occasion . For in cases of such extremitie , god allowes euery man to be a Magistrate , not onely to defend himselfe , but euen to kill his enemie , if it be impossible , any way els to saue his owne life : and this defence of a mans selfe , hinders not the dutie of forgiuing , for so farre must a man forbeare and forgiue , that he be sure to defend his owne life . In the second place , though a man forgiue the Iniurie and wrong done vnto him , yet may he safely in some cases , goe to lawe for recompence of that wrong . It is a deuilish opinion in the world , that a man cannot goe to lawe , and be in charitie : we must knowe , that a man may goe to law , & yet be in charitie : for to forgiue the malice , and to sue for recompence are things indifferent ; It is not so much charitie , to forbeare the recompence , as it is to forgiue the malice . If therefore a man forgiue not the malice , he is out of charitie , but he may sue for satisfaction , and be in charitie . The scripture forbids not mens going to lawe , but tels them how they should doe it : lawe is not euill , though contentious men , and vnconscionable lawyers , haue vilely abused it : but it Gods ordinance , and may lawefully be vsed , so it be on this manner . First , it must not be for euery trifle , euery trespas , euery ill worde ; but in these cases , a man is both to forgiue the malice , and to remit the recompence , because he is little or nothing at all hurt by it . For example , A poore man steales a little meat from thee in his hunger , let the law take hould on him , but pursue thou him no more for it , then by the law thou needs must ▪ Againe thy neighbours cattell doth trespasse thee , thou must not go to lawe for it , the malice be it more or lesse , thou must forgiue in Christianitie & for conscience sake , and the damage is so small , as that therefore thou maist not go to lawe for it . For the law is abused , in beeing executed vpon trifles , and those lawyers shame themselues , and dishonour their profession , who are willing that euery trespasse of sixpence damages be an accion in the law ▪ this is one of the causes of the base and vile names , that are giuen to the lawe and lawyers in these daies , because the law is imployed vpon sueh trifles . And it is to be wished , that the supreme Magistrate would take order to restrain this generall euil : that contentious men & vnconscionable lawyers might not conspire together , to pester the law with these trifles : and though men be so vnconscionable , as to run to the law for euery trespasse , yet should lawyers be so conscionable and so wise , as they should driue them from the law againe . Thirdly , thy neighbour giues the ill woords , raiseth or carrieth euill tales of thee : Equitie is , not to go to law for euery euill woord , but to consider that for the malice , thou art to forgiue it , and for the damage it cannot be great , because many mens tongues are no slander , neither art thou any thing worse for it , especially when he dare not stand to that he hath said , as for the most part they do not . The second caution in going to law , is that it must not be the first but the last meanes of peace . Law is a kind of warr , as therefore warr is to be the last meanes of publick peace , so should the law be the last meanes to be vsed , for the attaining of priuat peace . All meanes must be tried , ere thou goe to lawe , and if none will serue , then is the law ordained for thee , whereby to recouer thy right and to maintaine equitie , for as to go to law for a trifle , or at the first , is extremitie , and so Iniury : so to go to the lawe , for a cause sufficient , and after other meanes vsed in vaine , is Iustice and equitie , and no extremitie . Here therefore let all Christians learne , how to go to law ; and the rather I do vrge this point , because the law is notoriously abused : and it is almost incredible , what infinit sommes and masses of money , are daily spent in it most vnnecessarily : insomuch as the lawyers do exceed in welth , any other sort or calling for men in this whole realme . For reformation whereof , let men but learne , and practise the two former rules : 1. lawe is not ordained to be a Iudge of euery trifle : It is a shame to our lawe that men be suffered in the common wealth to arreast each other for debts of small value , so as tenne times , and otherwhiles twenty times as much is spent , for the recouery of them as the principal is . Are not we a Christian commonwealth ? why then haue we not the wisdome to appoint another , an easier , and a directer waie for the recouery of such debts , and if there be no other way , why doth not a Christian man stay for it , or loose it rather then goe to law for it ? It is a shame for our nation , that there should be at one Assises ouer England , so many hundreth actions of trespasses , wherein the dammage is little or nothing . To reforme these is a worke worthie of a Prince , and euery man should put to his helping-hand to it . Secondly , let law be thy last remedie . This rule controlls another foule misorder in our land . Men are sued , when they would gladly compound : when they would willingly satisfie by priuate order , they are compelled to answer by law . And yet there is a worse thing then this : the law which should be the last , is not onely made the first meanes , but whereas it should be open and publike , it is vsed as a close & secret meanes : it steales vpon men ( as the phrase is . ) For men are sued afore they know , and great charges come vpon them , ere they are told of it , by them that sue them . Is this equitie ? yea is it not rather extremitie ? And yet ( alas ) how commō is it in most places . Let therefore euery Christian man , remember his lesson here taught by the Apostle , Let your equitie be knowne to all men . But it seemes then , will some say , that men may not goe to lawe . I answer , thou maiest goe to lawe , though not for trifles , yet for things of waight , as for the pursuit of a notorious theife , to his due and iust triall : for the title of thy lands : for the recouerie of thy iust and due debts of value : and of thy childs portion : for the making straight of great accounts , for the triall of thy good name , when thou art so slaundered , and by such , as that thy credit is publikely indangered : for these and such like causes , thou maiest goe to law , whē by other more easie meanes , thou canst not procure a reasonable satisfaction . For then it is vnlawfull to sue for the greatest cause in the world . The trueth of all this doctrine doeth Paul teach the Corinths , whome he reprooueth of three faults . 1. that they went to lawe before heathē Iudges . 2. for euery cause . 3. they vsed no priuate meanes of satisfaction , but ranne to the lawe at the first . The first of these cannot be our sinne , for we haue no heathen Iudges , in as much as our state and gouernment , by the mercie of God is not heathenish , but we haue a Christian commonwealth . But the other two are the generall sores of this land ; let vs therefore labour to heale them and to couer our shame : let vs remember that not Extremitie but Equitie becomes a christian ; and let euery man take heed of this , as he would be knowne to be a Christian : for the knowne badge of Christianitie is mercifullnes : the more mercifull the better Christian. For he hath tasted deeper of Gods mercies to himselfe , and therefore he is mercifull to his brother , and the worse Christian , the lesse mercifull , for he neuer felt Gods mercies to himselfe , therefore he cannot be mercifull to his brother . Now to go to law for euery trifle , or to steale lawe vpon thy brother , or to sue him before thou offer him peace , it argueth a hard hart and vnmerciful , and farr from this dutie of forgiuing : but to be loath to go to lawe , and to put it of as long as may be , and first to giue warning , and to offer peace , and not to doe it , but in matters of weight , it argueth a mercifull heart , and such a one as is readie to forgiue , and such a one in whome the spirit of God doth dwell . And thus I hope I haue opened this dutie of forgiuing , and forbearing , in such sort ; as a Christian may see how to practise it , with comfort to his conscience , also without any great losse in this world , or hurt to his estate . And thus much for the foure seuerall duduties and degrees of Priuate Equitie . Now hauing opened the nature & kinds of Christian Equitie , let vs proceede further in the text . Let your Equitie ( saith the Apostle ) be knowne to all men . The words import ; that it is our dutie , not onely to knowe this vertue and the nature of it , and to be able to talke of it , but in all our affaires publike and priuate , and in all our dealings with men , so to put it in practise , that men may see it , and that it may be knowne to other men : and that they may be able to auouch for vs ; that our dealing is vpright , equall , and indifferent , ioyned with equitie and moderation , and free from extremitie and oppression : this is the meaning of that which we are here cōmanded by the Apostle . And the reason why the Apostle vrgeth vs to make it known , is , because there is a priuie hypocrisie in our natures , whereby we are giuen to make shew of more then is in vs. Against which vice we doe truely labour , when we labour to make our vertues manifest and knowne to the world , that so the tree may be knowne by his fruites : he is a holy and religious man , not who knoweth , and can talke well , but he whose religion and holinesse is knowne in the world , and seene of men : he is a mercifull man , of whose mercie men doe taste : So he is an equal & vpright mā , whose Equitie is felt , & found by thē who deale with him . Let therefore our actions with men , testifie the vertues of our heart , that mē who liue with vs , and deale with vs , may be able to say for vs , that we are possessed with those vertues ; for this is to be truly good , not when a man can speake well , or tell of his owne goodnes , but when other men see it , feele it , and speake of it . Hitherto of the meaning of the words . Nowe that which was Pauls exhortation to the Philippians , shall be mine to all true Christians : Let your equitie be knowne to all men . You haue learned what it is , and howe it is to be practised : it nowe remaines , that we content not our selues , with the bare knowledge , but take notice of it , as of a doctrine belonging to vs , and put it in practise all our dealings , publike and priuate , yea and make it manifest to the consciences of all men ▪ good and bad : so that euery man , with whome we deale , may taste and feele of our equitie , and be able to testifie of vs , that equitie beares rule in all our actions : thus if we doe , we are Christians not in name , and profession onely , but in deed and truth . And to perswade vs all to this holy duty , let vs vse some fewe reasons to inforce it : and amongst all the reasons that might be brought , there is none better , then this here vsed in the text ( The Lord is at hand . ) But before we come to speake of it , let vs consider of one other , which doth most naturally enforce this exhortation : and it is this . God sheweth most admirable Equitie and moderation towards vs , therefore ought we to shew it , one towards another : It is the reason of the holy Ghost , Be yee mercifull , as your heauenly father is mercifull . Wonderfull is the moderation , that God sheweth to man , & it appears especially in foure things , whereof two belong to all men , and the other two concerne his Church . The first Action of God , wherein he sheweth great moderation towards all men , is this . A lawe was giuen to our first parents , Eate not of this tree , if you doe , you die for it : and that a double death , both of body and soule . But they ate and so brake the lawe , and thereby did vndergoe the penaltie annexed ▪ by force and vertue whereof , they should haue died presently , the death both of bodie and soule , and this had beene no Extremitie but Iustice , for this was due vnto them by the Iustice of that lawe , which was giuen them . But nowe , behold Gods Equitie , and moderation of the Iustice of that lawe , he strooke them not presently , as the tenour of the lawe , and their desert required , neither with the first nor second death , but deferres the full execution , laying vpon them ( for the present ) a lesse punishment , namely a subiection to the first death , and a guiltinesse of the second , that is , of damnation . Beholde a marueilous mitigation : by the tenour of that law , their bodies and soules should both haue presently died , and beene cast into hell , but God in mercie suspends and deferres the execution of it , and onely strikes Adams body with mortalitie , whereby he was subiect to the first death , and his soule with guiltinesse , whereby he was subiect to the second death : by which mitigation it came to passe , that as Adam by his repentance , afterward quite escaped the second death , so he tasted not of the first death till nine hundred yeares after . If a prisoner counts it a mercifull fauour of the Prince , or the Iudge , when after his iudgement to die , he is repriued but one yeare , then what a mercifull mitigation was this in God , to repriue our first parents for so many hundred yeares ? This was the first action of Gods mercie to man , and this concernes all mankinde generally , but especially Adam and Eve. But the second doeth more neerely concerne all men . So soone as man commits any sinne , euen then is he guiltie of eternall damnation , because he hath broken the law : for the curse of the lawe , is not onely a guiltinesse , but a subiection to the wrath of god , presently to be inflicted vpon the sinne committed , without any intermission : so that so oft as a man sinneth , so oft doth he deserue to be plunged soule and body into hel , without beeing spared one houre . If therefore the Lord did cast ten thousand into hell in one houre , he did but Iustice , for so the lawe requireth : but see the mercifull moderation of the Lord : thogh we deserue euery houre to be cast into hell , yet is euery houre and minute of our liues , full of the mercie and moderation of the Lord : so as though our sinnes crie for damnation presently , yet God staieth his hand , and doeth not execute the sentence of damnation vpon the sinner , instantly after his sinne , no not in one of ten thousand , but spareth euery man many yeares , some more , some lesse , but all more then their sinnes deserue , or the lawe requireth . We often reade , and alwaies finde , that God heares the crie of sinners : but we seldome reade , that God heares the crie of sinne , for if he alwaies heard it , when sin cries for vengeance to him , he should turne vs all into hell in one houre : this is a wonderfull patience and moderation in God , and yet behold a greater . For whereas we by our sinnes , doe euery houre plunge our selues into hell , as a man that violently castes himselfe into a gaping gulfe : see Gods wonderfull mercie , we thrust our selues in , and he puts vs backe : he staieth vs with his own hand , and so keepes vs out . See what a sea of mercies the Lord doth power vpon man : for how can that but be an infinite sea of mercies , which is shewed to so many thousands of men , so many thousand times in one houre . If his mercie did not moderate the extremitie of his lawe , there should not be one man left vpon earth , but all in one houre cast into hell : but God staieth his Iustice , and staieth his lawe , yea stayeth vs , who our selues would execute the law vpon our selues and so cast our selues into hell , hee keepes vs out and giues vnto vs a longer time to repent . And this is true in all men : to some , he giues longer , to some shorter , but to euery one some , where as the law giues not one houre to any man , nay the law is so far from giuing time torepent , that it admits no repentance at all , no though a man should sinne but once , and instantly after that one sinne , humble himselfe in repentāce and craue fogiuenes , the law will not accept him to fauour , nor yeild forgiuenes , nor allowe his repentance : for the law can do nothing but this : either iustifie and reward him that fulfills it , or condemne and punish him that breakes it , further then this the law by it selfe goeth not . It is the gospell which commandeth vs , & teacheth vs to beleeue and repent ; and to the Gospell are we beholding for accepting our repentance , which the law would neuer doe : which indeede is so farre from accepting repentance , as it neuer intendeth nor aimeth at repentance directly in it selfe : and therefore in it selfe , it is worthily called the ministerie of condemnation . So then behold a most straight law , and a most mercifull God : so straight a law , as ( if that mercy were not ) it would neuer giue vs one houre to repent in , nor receiue vs to fauour though we repented presently , but presently vpon our sinne cast vs into hell . O therefore tast and see how good and gratious the Lord is : the law cannot haue his extremitie , nor the deuill his will vpon vs , who is the Iayler of the law ; and is malitious , though the law be iust : and so by the extremitie of the Iustice of the one , & the extremitie of the mallice of the other , no man should liue one houre in the world , were it not for the wonderfull mercie and mittigation of God , who contrary to the course of the law , both accepteth men when they repent , and giues also time to repent , and thus hath God done , as in the beginning with Adam , so in all ages : To the old world , after many preachers sent , and many hundred yeares patience , and many thousands of sinnes ripe for vengeance , yet God giues 120. yeares more : O how many millions of sinnes did they commit against him in that time ? and yet had they repented at the last , they had beene saued , but all was in vaine , and therefore in the end God sent a flood , and swept them all away . Euen so , and more patiently hath God suffered vs , in these latter daies . But how comes it to passe then , will some say , that we haue not a flood as well as they ? Surely because his mercie was great to them , but wonderfull to vs , we are as euill as they , yea if we iudge aright , and consider duely all circumstances , our sinnes are farre more , yea farre more hainous then theirs were : so that we deserue a flood tenne times more then they did , and if God dealt but iustly with vs , where he brought one vpon them , he should bring and hundred on vs : and if Iustice bare the sway , she should vs sweepe away , one generation after another , with a continuall flood . But marke the moderation of God , more to vs then to them , who deserue worse then they . He gaue vs not an hundred and twentie , but many hundreth yeares , and brings no floods of Iudgements , but spares vs from yeare to yeare , and from age to age , that so we may either repent and escape hell : or when our time is come , drowne our selues in damnation , and so be the principall cause of our owne destruction . It may not vnfitly be noted in this place , that sometime God may be said to cast a mā into hell , and sometime man himselfe . God throwes a man into hell , when for some monstrous and contagious sinne , he takes away a wicked man in the midst of his wickednesse , by some suddaine Iudgement , and so sends him to hel . But a man plungeth himselfe into hell , when God giues him leaue to liue , and libertie and time to repent , but he continueth carelesly in his sinnes till he die , and so casteth himselfe violently into damnation . Nowe such is the mercifull moderation of God , that for one man whome he casts into hell ( as he did Iudas presently vpon his sinne ) a hundred wicked men cast themselues into hell , abusing that time and libertie , which he gaue them to repent in , and so bringing vpon themselues swift damnation . Let euery man therefore euery day of his life , when he considereth the thousands of sinnes that are committed that day , and seeth no flood of water , fire nor brimstone to come vpon vs , let him wonder at gods mercie , and say with the Prophet , It is the Lords mercie that we are not consumed . Furthermore , this moderation of God to all men , hath another branch . Euery mans ill conscience is to him like the fire of hell , and doubtlesse the torment of conscience , is a part of the very reall torment of hell : now if euery man had but Iustice , he should feele presently after euery sinne , the very torment of hell , namely the sting and torment of a guiltie accusing conscience : but see the mercie & moderation of God , he inflicts it not presently , but onely giues the sinner a pricke , or a little pang ( as it were ) when he hath sinned , but the raging furie of the conscience , ( which is the greatest hell that is vpon earth ) he deferres till the houre of death , or the day of Iudgement . When therefore thou hast done euill , and feelest a pricke in thy conscience , and a cheeke , but no more , remember that euen then , if God did not moderate his Iustice , thou shouldest feele the extreame horrour of thy conscience , which would ouerwhelm thee as a burden , which is to heauie for thee to beare . Thus then we see the marueilous mercy of God : wicked men are his sworne enemies , for sinne is that which offends him aboue all things in the world , yet so great is his mercy , and so large is his moderation , that euen his enemies tast of it euery day and houre . Thus much of Gods Equitie and moderation to all men . Now secondly , this moderate & mild dealing of the Lord , is more speciall to his Church and children : and that also shewes it selfe in two actiōs . First of al , Iustice requireth that euery mā should pay his debt : & cōmon reason tells vs , that words & promises cannot passe for paiment , but due debt must be satisfied . Now euery Christian man is in a great debt to God : that debt is obedience to his lawe , for Christ came to saue vs from the rigour of the lawe , not to free vs from obedience to it : but how doe we pay that debt ? euen as he doth , who oweth ten thousand pounds , and craueth to pay it by a penny a yeare , for so we owing perfect obedience in thought , word , and deed , and also puritie of nature , the root of all : we ( I meane the best & holiest mē of all ) haue nothing to tēder to God , but a fewe good desires and grones of the heart , and a seely poore endeauour : all which is vnto that which the law requireth , like vnto one penny to ten thousand pound . Yet behold the mercie of God and his compassion to his children : these our desires , and that our indeauour comming from the truth of our hearts , doth he accept for perfect payment , and that man who hath an heart fearing God , and a care and desire to please god in all things , and in his place and calling endeuoureth it accordingly , is the man , whome God loues , and embraceth in the armes of his mercie , though he be far frō that , which in debt and dutie he oweth to God. Thus doth God testifie of himselfe in Malachie : I will spare you , euen as a father spareth his owne sonne that serueth him . Now wee knowe there is no sparing , nor forbearance like vnto that . A father bids his little sonne do this or that , which is farre aboue his strength , the child not cōsidering the difficultie , but looking only at his dutie , and desiring not only to please his father , goeth about it , and doth his best , and yet when all is done , he can do nothing to it at all : now the father reioyceth in this willing obedience of his sonne , and approoueth in his child the will and indeauour , though he cannot doe the thing he bids him . Euen so doeth the Lord spare his children ; he commaundeth vs to keepe his lawe , and it is no more then out dutie , which notwithstanding of our selues we can doe no more , then a little child is able to carrie a milstone : yet if we willingly goe , when God commaunds vs , and doe our indeauour , and all we can , and grone vnder the burden , and desire to doe more , this our desire and indeauour , proceeding from faith , & from a son-like willingnesse , doth the Lord accept for the perfect deede . This is no small moderation , but great and wonderfull : For whereas we owe perfect obedience , and he might iustly challenge it , and for want of it , make vs pay it with soule and all , he is is cōtent to take a will , a desire and indeauour , which is all we can , and is in effect nothing at all . In this world , that man would be extolled for his mercie , who will take of his debter a penny a weeke , who oweth him 100. pound : or that takes all he can pay , and accepts his good minde for the rest : Oh then howe mercifull is our God , who for so great offences , and so huge a debt , as ours is to his Maiestie , is content to accept of our indeauour , and heartie desire ? the heart & tongue of man cannot sufficiently magnifie so great a mercie . Thus much for the first . Againe the mercie and moderation of God towards his children appeares thus . There is not the best man , but he sinneth , & there is not a sinne so little , but in Iustice it deserueth a whole world of punishments , yea all those curses denounced in the lawe , euen all those plagues threatned , Deut. 28. all which in Iustice should ouerwhelme him , presse him downe , & crush him to nothing . But behould the mercifull moderation of God , he is content to lay no more crosses on his children , then by his owne grace , ( which he also giues them ) they shall be able to vndergoe , and in the end to ouercome also . When his children sinne , ( as when do they not ? ) doth he punish them according to the proportion of their sinne ? no : for then all the curses of his lawe should be heaped on them for one sinn ; and if he did so , he did but Iustice : nay he deales so with them , as it is not to be called a punishment at all , but rather a chastisement : for a punishment must be in some sort , proportionable to the offence , but that which he laieth on his children , is nothing at all to their sinne : and therfore it is no punishment properly , but ( as it were ) the chastisement or correction of a father , to teach his sonne his dutie , and to reforme him , and bring him home from his euill waies : and therefore not in the rigour of a Iudge , but in the loue and wisdome of a father , he first considereth , what we are able to beare : and then laieth no more on vs , then we may well beare : and which is most wonderfull of all , he giues vs strength to beare them . To this ende speakes the Apostle to the Corinthians , 1. Cor. 10. There hath no temptation taken you , but that which befalls the nature of man. Wherby he imports thus much , that there are temptations , and crosses in Gods Iustice due for sinne , and which he hath in store , readie at his pleasure , which are so great , so heauie , and so fearefull , as the nature of man could not possibly beare them , but should sinke vnder them , and perish , as did Cain and Iudas , and such like . Amongst these an euill conscience is one , which is so intollerable , as the wise man saith , Prou. 14. 18. A wounded spirit , who can beare it ? But the crosses he laieth on his children , are alwaies such , as they beare with comfort for a time , and at last with ioy doe ouercome them . A notable example hereof we haue in Salomon , of whome God saith to Dauid , If he sinne , I will chastise him with the rod of men : as if he shold haue said , I could in my iustice , for Salomons great sinnes , beate him with scorpions , and bring him to nothing , by my heauie hand , but I will consider , he is my child , and but a man : therefore will I lay vpon him no more , then the nature of man is able to beare . As God dealt with his sonne Salomon , so this is Gods voice to all his sonnes : vnto all my Church and Children , will I vse such lenitie and moderation , and in my chastising of them , I will so abate the rigour of my Iustice , that by my hand and rodde , they shall not be pressed downe , but rather raised vp in new obedience , and learne thereby to feare and loue me more then before . This should euery Christian man seriously consider of , and thinke with himselfe , how much this bindes a man to deale moderately with his brother , when the Lord deales so moderately with him . Thou sinnest , & God chastiseth thee most mildly , and laieth not on thee the thousād part of these crosses , which in Iustice he might doe . Shall the Lord deale thus moderately with thee , for thy many ▪ and so great sinnes , and wilt thou deale so hardly with thy brother , in his fewe and small offences against thee ? remember therefore in thy dealing with thy brother , this dealing of God with thee , and certainely thou canst not forget the one , if thou hast tasted of the other . Shew thy selfe therefore , that thou hast beene partaker of Gods fauour , and that thou hast felt in thy soule , the sweetnesse of his mercies , by beeing milde & mercifull to thy brethren : out of that great sea of mercies , which God lets flowe ouer thee all thy life long , let fall some droppes of mercie on thy brother , and remembring how God deales with thee , deale not thou with thy brother alwaies so hardly , nor so straitly , as thou maiest , or he deserues . Let these foure mercifull actions of god towards thee , be foure strong bonds , to tie thee to the obedience of this dutie , to be milde and mercifull to thy brethren , remembring euery day , how moderately God deales with thee , and howe farre from that extremitie , which thou deseruest . And to mooue vs hereunto , let euery man be well assured , that the more he hath tasted of Gods mercie , the more shall men taste of his mercie ; and the more sinnes that a man hath forgiuen him at gods hands , the more will he remit and forgiue in his brother ; and the more he feeles in his owne soule Gods loue and mercie to him , and the more neere he is to God by his faith and repentance , the more carefull will he be , to deale gently with his brethren : and the reasons hereof are these . First , God forgiueth not a man his faults but vpon condition , that he shall forgiue his brother , God is not mercifull to a man , but vpon cōdition he shall be so to all men with whome he deales . Secondly , the mercie of God to vs , in forgiuing our sinnes , is not made knowne to the world by any meanes more , then this , when a man is not hard and extreame , but equall and mercifull in his dealing with men . Whereupon therefore it followeth , that the further a man is from God , and the lesse that he hath felt of Gods loue to him , the lesse moderation will he performe to his brother . Let euery man then be ashamed , by these his extreame courses with his brethren , to make it known to the world , that he is an Impenitent sinner , himselfe vnreconciled to God , and his sinnes vnpardoned : and let no man thinke he shall escape that censure , if he be an vnmercifull man ; for certainely it is imprinted in mens dealings , whether they be in Gods fauour , and their sinnes are pardoned , or no. Let therefore euery man , when his owne crooked nature , or the deuill makes him boyle against his brother in anger , and vrgeth him to vse him hardly and extreamely , consider with himselfe , and say ; I liue vnder God , I am more in Gods hand , then this man in mine : I haue offended God more , then he me : and if I had my desert , I had now beene in hell for my sinnes : but yet I liue , and by his mercie I am spared , and am here still . But hath God spared me , that I should pinch others ? hath he beene mercifull to me , that I should be cruell to others ? surely therefore I will be mercifull and moderate to my brethren , more then they deserue , least God take his mercy from me : and then what shall become of me , but to be throwne suddainly into hell , which I deserued long agoe : nay I will by my equitie and moderation towards my brethren , mooue the Lord to be still more mercifull to me , without which his mercie , I cannot liue one day in the world . Hitherto of the Exhortation of the Apostle , and of the great moderation of God to man. Now followeth the Apostles reason , The Lord is at hand . These wordes beare two senses , or meanings . The first , of the last iudgement : the second , of Gods presence . The first , is thus framed , if the holy Ghost meant of the last iudgement : Be you equall and moderate one towardes an other , for God is readie in his great and generall iudgment , to iudge all men , and then happie is he that findes not Iustice , but tasts of mercie : and who shall tast of mercie then , but he that shewed mercie in this world ? But if secondly , the holy Ghost meant of Gods presence , then is the argument framed thus : God is present with euery man , and at euery action , to testifie and iudge of it , and either to approoue it and reward it , if it be vpright , equall , and mercifull : or to correct and punish it , if it be extreame , and void of equitie : therefore let your equitie be knovvne to all men . Both senses are good , but we will cleaue vnto the latter . It is then all one , as if the holy Ghost had said ; Vse equitie and moderation in your dealings , and remember who is at your elbow , stands by and lookes on , readie to iudge you for it . Surely there can be no better reason then this , if it be setled in a mans heart : for a theefe , or a cut-purse , if he saw the Iudge stād at his elbow , and looked vpon him , he would not doe euill , he would stay his hand , euen because he seeth that the Iudge seeth him , who can presently hang him . A strong reason with men , and it keepes euen bad men from leud practises . Consider therefore when the Iudge of Iudges , the Lord of heauen and earth , stands by and seeth , and markes all thy actions , whether they be towards thy brother , as his is towards thee . This ought to make the greatest man on earth , feare how he deales cruelly or hardly with his brother . But worldly men will not be perswaded of this , but when they are laying their plots to deceiue their brother , and when by iniustice , and extremitie , they pinch and wring him , they thinke in their hearts , God seeth them not , nor doe they euer thinke of God , but labour that God may be out of all their thoughts . This is the cause of all sinne in the world : for thence is it that mens hearts are hardned , and that they care not how extremely they deale with men , because they thinke God seeth them not , nor wil cal them to account for it , and doe with them as they haue done with their brother . Hence comes all iniustice , crueltie , extremitie , suits in law for trifles , taking forfaitures of leases , and of bonds , and taking all aduantages . Hence comes it , that one man will not spare an other one day , nor forgiue one fault , nor passe by any infirmitie , nor put vp the least iniurie , nor yeelde one inch from his right : but if his brother offend neuer so liule , vpon neuer so apparent weaknes , he shall heare of it on both sides , as they say : and if he deserue ill , he shall haue his deserts to the full . Thus hearts are hardened , affections are immoderate , bowells of compassion are shut vp , loue and pitie are banished , and in their roomes raigne crueltie , and iniustice . Moderation dwells in corners , but extremitie is that , which beares sway ouer all the world : what is the cause of all this ? Surely , first , because men are vnsanctified , and haue not repented of their sinnes , & so they feele not , that God is moderate , and mercifull to them . Secondly , they perswade not themselues , that God seeth them ▪ therefore against this blasphemous thought the roote of all euill , and cause of all sinne , arme thy selfe with this reason of the Apostle , and resolue of it , that this is the eternall trueth of God , and shall stand for euer . The Lord is at hand : and seeth and obserueth thee , & all thy doings . Therefore as thou wilt escape his mightie and fearefull hand , season thy doings and dealings with moderation : and if thou hadst noō cscience , nor no mercie in thee , yet be mercifull , remēbring who seeth thee ; and deale moderately and equally in the sight and presence of so moderate , so milde , and so mercifull a God : so mercifull a rewarder of him that deales moderately , and so powerfull a reuenger of him that deales hardly , and extreamely with his brother . Let vs then ende with the Apostle as we began : Let your Equitie and Moderation be knowne to all men , for God is at hand . And thus much out of Gods word , of Publike and Priuate Equitie : wherein I haue not spoken all I might , but giuen occasion to others , to enter into further consideration thereof . Trin-vni Deo gloria . Notes, typically marginal, from the original text Notes for div A09403-e100 a Fulk . in pr●● in T●st . Rhe●● b Pius Grego●● Sixtus ● Paulus ●ius 4. Pius 5. Gregor Sixtus 5 Vrbanu● Gregor . Innocen Clement 1. King. 18 ▪ 1. Sam. 5. 2 ▪ 〈◊〉 4 , 19. 〈…〉 〈…〉 a Nund ver . 603. b Catho reforma de mort de vita . Prophet Calr . in . 〈…〉 
A09439	----	How to liue, and that well in all estates and times, specially when helps and comforts faile. Perkins, William, 1558-1602. 1601 Approx. 75 KB of XML-encoded text transcribed from 55 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09439 STC 19728 ESTC S2275 23230558 ocm 23230558 26411 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09439) Transcribed from: (Early English Books Online ; image set 26411) Images scanned from microfilm: (Early English books, 1475-1640 ; 1802:2) How to liue, and that well in all estates and times, specially when helps and comforts faile. Perkins, William, 1558-1602. [6], 99 p. Printed by Iohn Legat, printer to the Vniuersitie of Cambridge, and are to be sold at the Crowne in Pauls Churchyard by Simon Waterson, [Cambridge, England] : 1601. Dedication signed: W. Perkins. Signatures: [pi]³ A-D¹² E². Errors in paging: p. 33 and 91 misnumbered 34 and 99. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Andrew Kuster Sampled and proofread 2004-10 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion How to liue , and that well : Jn all estates and times , specially when helps and comforts faile . Printed by Iohn Legat , printer to the Vniuersitie of Cambridge . 1601. And are to be sold at the Crowne in Pauls Churchyard by Simon Waterson . To the Reader . GOod Reader , if thou wouldest be saued by thy faith in Christ , after death : thou must here liue by it before death . And faith for the time of this life , hath two great vses . The first is to cut off worldly sorrowes and cares . It is the common fashion of men , to multiplie their cares out of measure , and thereby to make their liues most miserable . For first of all , beside necessarie labours , they take vpon them many needelesse and superfluous businesses . Secondly their manner is , to care not onely for the labours to be done , but also for the euent and successe of their labours , that they may alwaies prosper and neuer be crossed : but this care belongs to God alone . Thirdly they content not themselve ; with their lot and condition , but seeke by all meanes to increase their estate , and to make themselues rich . Lastly they exercise themselues not onely in disposing of things present , but they forecast many matters in their heades , and plotte the successe of things to come . Now faith , when we haue done the works of our callings according to the prescript of the word of God , saith ( I say ) makes vs commend to God the blessing , successe , & euent therof by prayer and affiance in his promises , not doubting but he will giue vs all things necessary . And if we want the blessing and successe we looke for , yet faith makes vs to renounce our owne desires , and in silence to quiet our hearts in the good pleasure of God. And thus many worldly cares are cut off . Secondly , when a man at his wits ende , knowes not what in the world to doe , being ( as it were ) plunged into a sea of miseries , faith giues direction and staies the minde . For when all temporall things faile vs euen to the very skinne and life , faith preserues within vs an affiance of the grace and mercie of God , and the hope of life euerlasting . Faith shewes vs hidden things not to be discerned by sense and reason . Life euerlasting is promised vs , but we die for al that : we heare of the resurrection , but in the meane season we rot in our graues : we are pronounced blessed , but yet we are ouerwhelmed with infinite miseries : bundance of all things is promised , but for all this we often hūger and thirst : God promiseth to heare vs and to be present with vs , but he seemes oft times to be deafe ( as it were ) at our cries . Now then comes faith , which is the substance of things hoped for , and makes vs lift our minds aboue the whole world , to apprehend the inuisible and vnspeakable things of God which he hath reuealed and promised vnto vs. These things I shewe more at large in this small treatise following ; read it at thy leisure , vse it for thy good , and see thou be a doer of them . W. Perkins . Hab. 2.4 . The iust man shall liue by his faith . IN the former chapter the Prophet complaines , and expostulates the matter with God , why the Iewes the people of God should be oppressed by the Chaldeans , the enemies of God. In the beginning of the 2. chapter the Lord makes answer to the Prophet , and the effect of the answer is this : They shall certenly be deliuered in the time appointed , but they shal not yet be deliuered . Vpon this answer the Prophet might happily obiect on this manner : How then shall the afflicted Iewes be able to liue in the mean season : the Lord answers by a distinctiō thus ; The vniust man puffs vp himselfe with vaine confidence , but the iust man shall liue by his faith . For the better vnderstanding of the words , fiue things are in order to be explaned . The first , what is meant by the iust man. Iustice mentioned in the word is twofold : the iustice of the law , and the iustice of the Gospel . The iustice of the law hath in it all the points and parts of iustice , and all the perfection of all parts : and it was neuer found in any vpon earth except Adam and Christ. The iustice of the Gospel , hath all the parts of true iustice , but it wants the full perfection of parts : as a childe hath all the parts of a man in the infancie , though it want perfection of stature and talnesse . And this kind of iustice is nothing else , but the conuersion of a sinner , with a purpose , will , & endeauour to please God , according to all the commādements of the Law. Thus was Noe iust , Iob , Zacharie and Elizabeth : and thus must the iust man be taken in this place for one that turnes to God , & by grace indeauours to please God , according to the whole law of God in his place and calling . The second point to be considered is , what life is here meant ? As death is here twofold , the first and the second ; so is life . The first is the coniunction of the bodie and the soule , the second is the coniunction of the whole man with God. The first is called naturall , the second spirituall or eternall life : and both are meant in this place . For Paul brings this very text to proue the iustification of a sinner by faith ; and iustification is a part of spirituall life : because it is the acceptation of a sinner to eternall life . And for this cause the prophet saith , The iust man shall liue , hauing relation not onely to the time of affliction then to come , but also to eternall life . The third point to be considered is , what is the faith here meant ? And that is iustifying or sauing faith ; because we must liue by the same faith , whereby we are saued . And faith hath his effect not onely after this life , but also in this life . We must liue first by it before we can be saued by it . Paul therefore in his own example expounding this text , saith , And in that I liue in the flesh , I liue by the faith of the sonne of God , who hath loued me , and giuen himselfe for me . The fourth point is the construction of the wordes ; and that is two waies . The first is thus , The iust by faith , shall liue : the words by faith , being ioyned vpon the word lust . And then the sense is this : He that is iust by his faith , shall liue , or haue eternall life . The second is thus ; The iust , shall liue by his faith : the words by faith , being ioyned to the words shall liue : & then the sense is this : The iust while he liues in this world , he shall liue by his faith . This latter construction and sense , I rather choose and imbrace , because Paul , cuē in this sense brings this text to prooue that life eternall , and consequently iustification comes not by working according to the law , but by beleeuing , and he makes an exposition betweene liuing by faith , and liuing by workes . The fifth and last point to be considered is , How a man should liue by faith . Because this last point is of great moment , I will spend some time in the explaning of it . That a man then may liue by his faith , two things are required : the first , that faith be rightly conceiued & grounded in the heart ; the second , that after it is once conceiued , it Raigne and rule in the heart . That faith may rightly be conceiued , two things are required . The first is the knowledge of the word of God , for faith stands in relation to the word : & the word alone is the foūdation of our faith . Hereupon the word is called the foundation of the Prophets & Apostles . By light of naturall reason we vnderstand , that the world had a beginning and was made of God. Yet cānot reason breed in vs a certen perswasion of this point , but onely the testimonie of the word of God : and therefore it is saide , By faith we vnderstand that the world was ordained by God. And this made Dauid say , In God I wil praise his word . Furthermore , in the Word three things are to be knowne , precepts or commaundements , because they teach obediēce : threatnings , because they restraine disobedience : promises , because they serue to confirme vs in our obedience . Againe , promises are either principall or lesse-principall . The maine or principal promise is that , in which God offereth and reuealeth righteousnesse and life euerlasting by Christ. Within this promise is contained the graunt of remission of our sinnes , of necessarie patience , of the assistāce of the spirit of God , and of all gifts that are inseparably ioyned with faith . Promises lesse-principall are concerning deliuerances in temptations , safetie in daungers , health , wealth , libertie , peace , &c. And these must all be vnderstoode with an exception of the crosse and correction : and they shal so farre forth be accomplished as they serue for Gods glorie and the good of them that beleeue . Now all these heads & points of the word of God must be knowne , and that in some particular sort , that a man may liue by his faith . The second thing required for the right conceiuing of faith is , after the word of God is once known , To trust God vpon his word : yea to depend vpon it , & to build vpon it . This is the first & principall worke of true faith : & it is called by Paul the obedience of faith : and it is made the end and scope of the preaching of the Gospell : and not without cause . For this is the first and principal honour of god to beleeue him vpon his bare worde ; and thereby to make a cōfession of the truth of God. This the deuill knew right well : and therefore the first thing that he sought to ouerthrow in Adam , was his faith in the word of God : and the scope of the first temptation , wherby he assaulted our Sauiour Christ , was to ouerthrow that faith & confidēce he had in his father : saying , if thou be the sonne of God , commaund that these stones be made bread : but this thou canst not doe : therefore thou art not the sonne of God. That this obedience , which we giue to God by trusting his very word , may be right obedience , it must haue sixe conditions . First of al , it must be absolute , for we must ( as it were ) shut vp our owne eyes , and simply without any more ado trust god vpō his bare & naked word , and suffer our selues to be ledde by it . In naturall things experience is first , and then faith comes afterward . And Thomas following nature desired first to feele , before he would beleeue . But God must be trusted , though that which he saith be against reason and experience . Thus Abraham beleeued God against all humane hope . The secōd cōdition is , that this obediēce must be sincere . For we must trust Gods word for it selfe , because it is Gods word ; all by-respects set apart . They , which are as the stony groūd receiue Gods word and reioyce in it : and yet afterward in time of temptation goe awrie . The reason is , because they receiue the word , & reioyce in it not properly for it self , but in respect of honour , profite , or pleasure , which they looke to reape thereby . Iohn the Baptist was a burning candle : and the Iewes reioyced in his light , onely in respect of the noualtie of it : and therefore the holy ghost saith , they reioyced in it but for a season . The third condition is , that we must trust God not in a part , but in his whole word : and therefore many faile in their faith , that are cōtent to trust him in his promises of mercie & saluation , but list not to beleeue him in his commaundements and threats . The fourth condition is , that we must trust God in his word , with al our hearts , that it may take deepe roote and be an ingrafted word . It is not sufficient for vs to haue a taste of the good word of God , and to receiue it with ioy vnles we thoroughly and soundly build and relie our selues vpon it . The fifth condition is , that this trusting of God must be with an honest heart , that is , with an heart in which there is a distinct and setled purpose not to sinne , but in all things to doe the will of God. The good hearers are they which receiue the word with an honest and good heart . Without this can no man possibly liue by faith . He that puts away his good conscience , makes shipwrack of his faith . It is godlinesse alone that hath the promises of this life and the life to come . And none can liue the life of faith , but he that is a iust man. After that men haue made some good proceedings , and doe know the word , receiue it , reioyce in it , & bring forth some fruit : if the heart for all this be euill , it will cause them at length to depart frō God , by distrusting or by denying credence to his word . The sixth condition is , that the obedience of faith must be stable and constant . The Lord saith , my soule hath no pleasure in them that withdraw themselues , that is , which for a time beleeue God , and afterward pull backe their foot and goe backe from their faith . Seeing this is the right way to cōceiue faith , to know the word of god and to trust him vpon the same word , all such as would liue by faith , must haue their harts kindled with a desire to doe the things before named , specially to giue credence to euery word of God. We may not forsake God for any creature : now we forsake him , when we distrust him in his word . Againe not to beleeue God , is very Atheisme . For by this meanes God is made a lyar , and his glorie and maiestie is abolished . It is the greatest part of our glorie to beleeue God : as Christ saith , He that receiues his testimonie , puts to his seale , that God is true : that is , giues vnto God , as it were , a testimonial of his truth , and thereto puts his hand and seale . And what greater honour can there be then this , that the creature should giue testimonie to the creator ? Thus much of the conceiuing of faith : now followes the Raigne of faith . The raigne of faith is , when it beares rule & sway in heart and life . For where faith is , there neither thought , will , affection , nor lust raigns , but faith alone . It raignes by two actions . First of all it mooues & makes vs to attend on the calling of God , & yeeld subiection to him in all his commandements . Paul saith , that faith establisheth the law : and one reasō is ; because it makes vs doe that which the lawe prescribes . Again Paul saith , that his weapons are spirituall and mightie , bringing euery thought in subiection to God. Now these mightie weapons are the word of god , preached and beleeued . He that is borne of God can not sinne , because the seede of God remaines in him , that is , the word mingled with faith . Noah his faith made him build an Arke at Gods commaundement : after it was made , to enter into it , and not to dare to come out of it till he had warrant from God. Abrahams faith made him forsake his cuntrey and kindred at Gods commaundement , and goe , he knew not whether . And that good obedience may be performed to euery commandement of God , faith works two things in vs , memorie , attention . Memorie , whereby Gods word is laid vp in the heart ; that it may be drawne out to vse when occasion shall be offered . Attention is , when faith makes vs seriously to consider and to beleeue that the commandement of God is a cōmandement not for forme but in truth , and that it doth indeede pertaine to vs. An example of both these actions of faith we haue in Ioseph , who whē he was tempted to folly of Potiphars wife , answered , Shal I doe this wickednes , AND SINNE AGAINST GOD. Marke here how his mind was filled and possessed with a thought and consideration of Gods commandement . The second action of faith wherby it raignes in the heart is , to establish and confirme them that beleeue in their obedience and subiection to God. And this it doth , by presenting Gods promises to the minde . For by meanes of them it worketh foure actions in the heart . First of all it makes vs flie vnto the true God alone , whose the promises are . Secondly it makes vs to beleeue that God both can and will helpe vs according to our neede . Thirdly it makes vs to hope for his helpe , that is , for good successe in prosperitie and deliuerance , or some mitigation of our euills in aduersitie , according to the tenour of his promises . Lastly though tēporall blessings faile , it makes vs still to rest on God for mercie and for life euerlasting . And thus at all times it makes God to be our Refuge , our castle , our rocke , and tower of defence . Thus we see generally how faith raignes . To proceede further : the iust man liues a double life , namely a spirituall life and a temporall , and both of them are led by faith ; as I wil plainly manifest . Spirituall life , which is the beginning of eternall life , stands specially in foure things , Reconciliation with God , peace of conscience , ioy of the holy Ghost , and newnes of life . Touching reconciliation with God in Christ ; it is reuealed , offered , and giuen vnto vs in the maine promises of the Gospel , and in the Sacraments : and it is no way in this world made ours and holden of vs , but by our faith . And in the case of our reconciliation with God , faith hath two actions , one to receiue it , the other to assure vs of it . Touching the first , faith apprehends and receiues reconciliation on this manner . First of all the spirit of God works in men a gēnerall faith of the law and the threatnings thereof , and it is called the spirit of bondage to feare . Because it causeth in vs a sight of our sinnes , an apprehension of Gods anger , feare of due and deserued condemnation , despaire of our selues in respect of our selues . This beeing done , the same spirit worketh in vs an other faith called sauing or iustifying faith , and it apprehendeth or receiueth Christ with his benefites , by certaine steppes and degrees , and they are specially three . For first of all vpon a thorough touch and liuely sense of our miserie , there ariseth in the minde an earnest and serious meditatiō of the promise of mercie and the benefites therein offered : and it is called the opening or pearcing of the eare . Then in the second place there followes a purpose , will , desire , and indeauour to beleeue vpon consideration of the commaundement of God that biddes vs to beleeue and apply the promise to our selues . And further this will and desire shewes it selfe by instant and serious inuocation , which is nothing else but a flying from the condemning sentence of the lawe to the throne of grace for mercie . Thirdly after this , there followes in processe of time , a setling and quieting of the minde touching Christ and his benefits vpon some assurance thereof , wrought and conceiued in the minde by the spirit of God. And this third degree is called a stablished thought . On this manner come we by degrees to receiue Christ for our full reconciliation with God. For , when vpon the commandement to beleeue , we doe in any measure beleeue Christ to be our Christ , he is our Christ indeede according to the tenour of the Euangelicall couenant . Thus faith apprehending Christ for our reconciliation with God , becomes a victorious conquerour & preuailes against the Law , Satan , hell , death , condemnation , and all our spirituall enemies : and thus euery beleeuer is aboue the Law , sinne , hell , death , euen in this life . The second action of faith in the case of our reconciliation with God , is to certifie and assure vs in conscience thereof : and that is done by a practicall syllogisme , which faith frames in the minde on this manner : He that beleeues the gospel , shall haue all the benefits and blessing of God promised therein ; But I beleeue the Gospell , and I beleeue in Christ : Therefore the benefits promised therein , are mine . The major or first part of this reason , is the voice of the Gospel : the minor or the second part is the voice of the beleeuing heart , which subiecteth it selfe in wil and affection to the commandement which biddes vs beleeue in Christ : and this is the acte of speciall faith . And we may not thinke that this voice of the beleeuing heart is a false alarum . For he that truly beleeues hath his minde and conscience supernaturally inlightened to discerne that he beleeues . The third part , or the conclusion is the foundation of all our ioy and spirituall comfort . For it containes in it the chiefest certentie of our adoption and saluation that can be had in this life , namely the certentie of faith , whence followes in a lower degree in the second place , the certentie that is by workes . And thus doth faith certifie all such as truely beleeue that they are the children of God. Out of the former conclusion , or out of the certentie which is by faith , followes a full and liuely certentie of the doctrine of the Gospel , worthie consideration ; on this manner . There is a three-fold certentie : the first is certentie of reason or of generall faith , when a man by force of argument is conuicted of the certentie of the doctrine of the Bible . This may be in the wicked and vngodly without faith in Christ. After this , in the elect by a more speciall worke of Gods spirit , followes a faith in Christ , and the certentie of iustifying or speciall faith expressed in the conclusion of the former syllogisme . Thirdly after this certentie of speciall faith followes an other experimental certentie of the truth of the Bible , which also faith concludes on this manner : That doctrine which assures vs to be Gods children is certenly of God : But the doctrine of the Gospell , beleeued or mingled with our faith , assures vs to be Gods children Therefore it is of God. The major is graunted of all : the minor is in effect the conclusion of the former syllogisme , and it is knowne by an experience of that spirituall comfort which the godly feele in their hearts . The conclusion sets downe the certentie of the Bible vpon a further ground , then any wit or learning of man can attaine vnto without the spirit of grace , namely vpon an inward assurance of our reconciliation with God. Of this certentie our Sauiour Christ speakes notably , If any man will doe my fathers will , that is , beleeue it , and subiect himselfe to it , he shall know [ namely by that comfort which he shall feele vpon his subiection ] of the doctrine , whether it be of God , or whether I speake of my selfe . And Paul saith , that the spirituall man , that is , one regenerate by the spirit of God , iudgeth all things . Hence it followes , that such as desire to be setled for their religion , and such as desire to be good and profitable students in Diuinitie , must first of all humble thēselues and indeauour in their hearts truly to beleeue in Christ. Because hence flowes the best experience of the certentie and consequently of the vnspeakable excellencie of the Bible . Thus then we see , how we are to receiue , hold , and inioy our Reconciliation with god in Christ , by no other thing within vs , but by meanes of our faith alone . And therefore we must haue speciall care , that we may by the vse of Gods meanes attaine to a liuely faith . And for this cause we must do two things : first we are to labour to be conuicted in conscience of the certentie of the word . This done , we must thē subiect our wils to the commandement of God that biddes vs beleeue in Christ : we must bewaile our vnbeleefe : we must striue against the same , and pray vnto God to confirme and increase our faith , by establishing our hearts in his loue . The second part of spirituall life is Peace of conscience , which is nothing else but a cōstant & stable tranquilitie of minde , when the cōscience doth not accuse but excuse : and when neither hell , death , condemnation , nor any danger is feared ouermuch . This peace was in Dauid , when he said , I laid me down & slept , and rose againe , in the middest of manifold daungers . This peace is of great excellencie , for it is the peace of God : it is one part of the kingdome of God : it passeth all vnderstanding : it is in stead of a guard to keepe our hearts & minds in Christ. Now this excellent peace springs out of our faith , whereby we beleeue our reconciliation with god . Rom. 5.1 . Beeing iustified by faith we haue peace with God. 1. Chron. 20.20 . Trust in the Lord and ye shall be secure . Yea , as our faith is , so is our peace : no faith , no peace : liuely faith , liuely peace : constant faith , constant peace : faith in life , peace in life : faith in death , peace in death : so as we may say with Simeon ; Lord , now lettest thou thy seruant depart in peace . The third part of spirituall life is , the ioy of the Holy Ghost : and that is to reioyce in God because he is our God , and in Christ because he is our Christ. And this kind of ioy is not taken from vs or abated in afflictions , but rather increased . Rom. 5.3 . We reioyce in tribulatiōs . And Hebr. 10.34 . Ye endured the spoyling of your goods with ioy . Now , our faith in the promise of life is the mother and breeder of this ioy , which ariseth of that happie and blessed conclusion that faith frames in the mind ; I beleeue : therfore the blessings of God promised in the Gospel , are mine . Thus saith Saint Peter , Beleeuing ye reioyce with ioy vnspeakable and glorious . Again the continuance and increase of our faith , is the increase of this ioy . The last part of spirituall life is , newnesse of life and conuersation , whereby we are borne anew , and made new creatures : not because the substance of bodie and soule is changed , but because the image of God is restored . Now this change both for the whole and for the parts thereof , is by faith . Touching the whole : Men as they are new creatures haue their beginning from the word of promise , or from Christ crucified who is propounded in the promise , and that as the said word , or Christ is apprehended by faith . Act. 15.9 . Your hearts beeing purified by faith . 1. Ioh. 3.3 . He which hath this hope , purifieth himselfe . 1. Pet. 1.22 . Your soules are purified in obeying the truth . And again , Being borne anew of the immortall seede of the word . The parts of newnesse of life are specially three : True wisedome , good affections , good workes . True wisdome is to aduise of good things , and to vse good meanes for the execution thereof . This wisdome ariseth of our faith in the word of God. Dauid saith he vvas vviser then his teachers , and vviser then the auncient : and he renders the cause therof from the worke of his faith . For thy testimonies are euer with me , and they are my meditation . Out of the same fountaine spring all good affections . The loue wherby we loue God , comes of our faith , beleeuing the loue wherewith God loueth vs. The perswasion of the forgiuenesse of many sinnes in the woman that washed Christs feete with her teares , caused her to shewe much loue to Christ. Godly sorrow , when the heart is grieued properly for the offence of God , ariseth of faith apprehending and beleeuing the mercie of God in Christ. And in euery good worke , there is a threefold action of faith required . First there is required an acte of generall faith , which is to beleeue that the worke to be done in his kind pleaseth god . Rom. 14.23 . VVhatsoeuer is not of faith is sinne . The second is an acte of iustifying faith , which is to purge the heart , and to cause it to bring foorth the good worke to be done . Psal. 116.10 . I beleeued , therefore I spake . The third is also an act of iustifying faith , and that is when the worke is done , to apprehend Christ who by his merit is to couer the defect of the worke : because no work of ours can please God without remission of sinne . Thus newnes of life with all the parts thereof , hath his offspring of our faith . Yea after that a man is once made a new creature , faith giues him his life and sense : faith is the eye of the minde , whereby we behold Christ in the word and sacraments . By this faith Abraham saw the day of Christ and reioyced . With this eye we may sufficiently beholde Christ ; and bodily sight in this case is not necessarie for the time of this life : therefore Christ saith , Blessed are they which haue not seene and haue beleeued . Againe faith is the hand of the soule , whereby we lay holde on Christ and receiue him with all his benefits . It is the mouth of the heart , whereby we feed on Christ , eating his bodie and drinking his blood to eternall life . It is the feete of the soule , that makes vs walke with God. Lastly it is a means to bring vs into familiaritie with God. For it is an eare whereby we heare God speak to vs in his word ; and it is as it were the tongue of the soule , whereby we speake to God by Inuocation of his holy name . To goe yet further , Spirituall life is most of all manifest in afflictions and temptations , in the bearing whereof faith raignes : and that by a threefold action . First of all it makes vs to depend on gods promises , and to trust God without limitation . For it doth not limit God to any set time of deliuerance , but leaues all to God. He that beleeues , doth not make hast . Daniel waited 70 yeares for deliuerance out of captiuitie in Babylon , and then finding the time of deliuerance to be at hand , he praied to God for the same . Againe faith doth not limit God to any meanes of deliuerance . God made promise to Abraham of a blessed seede . For the verifying of this promise he gaue him Isaac in his old age . This don , he commands him to offer his onely sonne in sacrifice . A grieuous crosse : for by this meanes all hope is cut off , touching the promised seede . Yet by faith Abraham still beleeuees the promise , and that in the very offering of his sonne . Lastly , faith doth not limit God for the measure of affliction . Iob saith , He will trust in God , though he kill him . It was a grieuous affliction for Dauid to be driuen out of his kingdome by his owne son , yet marke what he saith in the flight : If he say , I haue no delight in thee , behold here I am , let him doe vnto me as shall seeme good in his eyes . The second action of faith is to make vs beleeue the promises of God , when we feele the contrarie , and in one contrarie to beleeue an other . Whē we feele our owne sinnes , it makes vs beleeue our iustification : when we feele our wretchednesse and miserie , it makes vs beleeue our happinesse : when we feele nothing but death , it makes vs beleeue our eternall saluation : when we apprehend Gods anger and feele him to be our enemie , it makes vs to apprehende his mercie and to beleeue his fatherly kindnesse . When Christ was forsaken of God , he euen then by his faith beleeues God to be his God. The third action of faith in afflictions , is to assure vs of Gods presence , and to beholde him with the eyes of faith . Thus Dauid saith , I haue set the Lord alwaies before me : for he is at my right hand . Moses left Egypt and feared not the wrath of the king : because he saw him that was inuisible . When the seruant of Elisha feared ouer much the host of the king of Syria that compassed the towne of Dothan , the Prophet praies to God for him that his eyes might be opened , to see the fierie charets of the Angels of God protecting him : and we likewise are to pray to God , that the eyes of our minds may be opened to beleeue and to acknowledge the same or the like protection . And thus are men to liue by faith in the midst of their afflictions . By this which hath beene said , we are admonished first of all to acquaint our selues with the promises of God , as they are recorded in the bookes of the Prophets and Apostles : secondly at all times to build vpon them by our faith , and not to suffer our selues to be drawne from them , though all temporall blessings of God faile vs , yea health and life it selfe . This is to arme our selues with a shield against all the fierie darts of the deuill , and to put on a breast-plate that will saue the heart and life , though otherwise in temptations we be grieuously maimed and foyled . Thus much of spirituall life . That our temporall life is lead by faith , I make it thus manifest . Temporall life is preserued and maintained by an honest calling : euery calling hath his labour & work : and the labour of all callings hath miserie and trouble for his companion and fellow ; and in all these faith raignes and beares the sway in them that beleeue . For the first , that is for the choosing and holding of our callings with good conscience , there is required a double vse of faith . For we must haue a faith , wherby we must be assured that our callings are good & lawfull in themselues : as Paul saith , VVhat soeuer is not of faith , is sinne . For the setling of this faith , this rule must be remembered , That offices and callings which serue to preserue the good estate of any familie , Church , or commonwealth , are lawfull and of God : because these are estates ordained of God , and established in the commaundements of the morall law , specially in the first , fifth , and sixth commandements . Againe faith is required , wherby euery man must beleeue that the calling in which he is , is the particular calling in which God will be serued of him . For vnlesse the conscience be setled in this , no good worke can be done in any calling . And for the better establishing of the conscience , an other rule must be remēbred , That they which are furnished with gifts for their callings , namely aptnesse and willingnes , and are thereunto called or set apart by men whome it concernes to call , are indeede called of God. Thus the Elders of Ephesus , hauing gifts to feede , and being not called of God immediatly , but by men , are said to be made ouerseers by the holy Ghost . And Paul saith , that God committed not onely to himselfe but also to Timothie the ministerie of reconciliation : and yet was Timothie not called immediatly of God , but by men . And thus , in all other offices and conditions of life , he that hath gifts sit for his place , and is in good manner called thereto by them whose dutie it is to call , may assure himselfe , that he is called of God. And from this double faith & perswasion , that our calling is lawfull in it selfe , and lawfull or pleasing God in respect of vs , ariseth an assurance of the presence of God , and of his protection , whē we walke in the duties of our callings . In the labour and worke of our calling there is required a double action of saith . The first is to order our labours , that they be done in good manner , that is , in obedience , and to good endes , that is , to Gods glorie , and to the good of men with whom we liue . In this respect is Nohe said to build an Arke by faith , and good princes to order their commō wealths , & in way of protection to make warre with their enemies : and thus must euery man of euery office , calling , trade , occupation , doe his dutie by faith . The second action of faith is , in our daiely labours to restraine & moderate our care . Men commonly take vpon them a double care ; one is to doe the workes and labours of their callings ; the other is to procure a blessing & good successe to their foresaide labours . But faith in Gods word where it raignes , it stirs vp the hearts of men onely to the first care , which is in the performance of their painefull labours and duties , and it restraines them from the second , causing them to leaue it to God. For when men haue done the dutie that appertaines vnto them , thē faith makes them without any more adoe , to waite for a blessing on god . To this purpose the holy Ghost saith , Cast thy burthen on the Lord and he shall nourish thee . Againe , Be nothing carefull , but in all things let your requests be shewed vnto God in prayer and supplication with thanksgiuing : & , Cast your care on God. Now this faith , wherby we depend on God for the successe of our labours , hath an infallible ground , namely , That God best knowes our wants , and he will giue vnto vs all things which he in his wisdome knows to be necessarie . Christ saith , Your heauēly father knoweth that you haue neede of these things , that is , food and rayment . Againe , He careth for you : & , nothing shall be wanting vnto thē that feare God. If men would by faith build on these promises , they should not neede like drudges of the world to foyle and spend themselues , & the best part of their daies in worldly cares , as they doe . For they should haue a greater blessing of God with lesse care , if they would trust him : and they should haue farre more time then they haue to care for heauen and heauenly things . Thirdly and lastly , euery calling since the fall of Adam hath miserie and affliction to be his companion . And for the quiet bearing of the miseries of euery calling , faith is of great moment . For it workes patience by perswading and setling our mindes in two things : the first , that God is well pleased with vs , and that we are reconciled to God in Christ : the second , that all our miseries shall in the ende turne to our good & euerlasting saluation . And where these two perswasions take place , there is contentation in any estate . Thus much for the meaning of the text : nowe followes the vse . The first and principall vse concernes the information of our iudgement , in the maine point of our saluation . For hence Paul hath taught vs to gather , that a sinner is iustified before God by his faith , without the workes of the lawe . And he disputes on this manner : If a sinner be iustified by faith , he is not iustified by the lawe : but a sinner is iustified by faith : therefore he is not iustified by the law . The conclusion is propounded in the eleuen verse of the 3. chapter to the Galatians . The major is confirmed in the 12. verse by the diuers manner of iustifying : The law ( saith Paul ) iustifieth by doing , not by beleeuing : and faith iustifieth not by doing , but by beleeuing . The minor is confirmed in the 11. verse by the testimonie of the prophet Habacuk : The iust shall liue by his faith . And whereas the Papists of our time say that Paul in this argument disputes onely against such workes of the law as are done by nature , but not by grace : they erre and are deceiued . For he opposeth not workes of nature and works of grace , but workes and faith doing and beleeuing : and the prophet saith very plainely , and marke it ; that the iust man , who is a doer of the workes of grace , is iustified and liues not by his workes , but by his faith . Againe , where they make a double iustification ; one whereby a sinner is made a iust man , the other whereby a iust man is made more iust : and teach that the first is by faith without works , and the second by faith and workes , they erre likewise . For not onely a sinner vnconuerted , but the iust man stands iust , and is still iustified by his faith without his workes . Paul when he alleadged this text knew but of one iustification , whether we respect the beginning or the continuance and the accomplishment thereof . Secondly , hence may be learned the right way of reformation of our liues . In this reformation two things are required : an Examination , and a change . If we examine our liues by this text , we shall finde two maine faults and aberrations in the liues of men . The first is , that they reiect & put away the rule of direction that serues for the ordering of their liues . And this they doe , when they doe not beleeue and trust God in his word . And we may not thinke , that this our vnbeleefe is a small matter : because it is a mother sinne of all other sinnes : and it is the principall law of the kingdome of darknes , not to beleeue God. Hereupon our enemie Satan endeauoured by all meanes to imprint this lesson of vnbeleefe in the mindes of our first parents : and hauing effected his purpose , he euer since endeauoured to make this sinne to raigne in the liues of men . It raignes commonly by seauen especiall fruits or sinnes . The first is Atheisme , when men denie God and his word . Atheisme hath two parts : Epicurisme and Temporising . Epicurisme is , when men contemning Gods commādements , threatnings , promises , care for nothing but meat , drinke , and pleasures . Temporising is , when men imbrace religion on-so farre forth as they are forced by lawes and times , and no otherwise . These are the common sinnes of our daies . The second fruite is Heresie , and that is , when men distrust God in some article of faith . This fruit abounds in this last age of the world : because in these times the deuill hath reuiued the heresies of the former ages . The third fruit is Apostasie , and that is when men chaunge their faith and religion . And this change is made , when the euill heart of vnbeleefe causeth them to depart from the liuing God. This hath beene the fault of the people of this land in the daies of persecution . The fourth fruit is Hypocrisie , which is to make a shew and pretence of faith , and to want the power of it in honest and godly conuersation : or againe , hypocrisie is nothing else but the vnbeleefe of the heart couered ouer with the false appearance of faith . And it is the common sinne of these times , in which a formall or ceremoniall faith and ceremonial repentance beare a great sway . For mē make the highest degree of profession that can be , when they come to the Lords table : and yet afterward take to themselues libertie to liue and doe as they list . The fifth fruit is carnall securitie , when men vpon cōtempt of the iudgements of God , and threatnings of his word , goe on still in their sinnes , flattering and soothing themselues . Thus the sonnes in law of Lot , when they heard of the destruction of Sodome , esteemed it but as a mockerie . Thus did the Iewes make a league with hell and death , and saide with themselues that the scourges of God should not come at them . And in this last age of the world , men shall wholly addict themselues to pleasures and profits , thinking nothing of any iudgement of God , till vengeance befall them . The sixth is wilfull ignorance of the will and word of God. For the deuill blinds the mindes of vnbeleeuers , that the light of the Gospel shine not vnto them . This is the fault of our common people , who commonly hold an opinion , that it belongs not to thē to know the word of God : because they are not learned ( as they say : ) or because they haue other businesse to thinke on . The last fruit is worldlines , and that is when men mind nothing but worldly matters . And this comes of the want of faith in the prouidence of God. These are the principal fruits of vnbeleefe , whereby it may easily be discerned and discried where it is . And if any man thinke himselfe to haue a fulnesse and perfection of faith , as many doe ; euen this one thing is a sufficient argument of his vnbeleefe . For it is the first stepp to faith , to see in our selues the wāt of faith . The second maine aberration in the liues of men is , that they set vp false Rules to order their liues by : and they are foure . The first is the light of naturall reason . For many are of opinion , that it is sufficient to the pleasing of God , if they liue ciuilly , that is , doe iustice to euery man , and liue peaceably , hurting none . This is the blinde Diuinitie of the world , that if they carrie themselues thus and thus , whatsoeuer their sinnes be , God will hold them excused . But they are farre wide : for in a life acceptable to God , faith is required ; the light of reason will not serue the turne . Paul saith , The wisdome of the naturall man is enmitie to God : and he can not discerne the things of God. The Pharisies had ciuil iustice and goodnes : yet saith Christ , except your iustice exceede theirs , ye cannot enter into the kingdome of heauen . The second false Rule is Sense , that is , seeing and feeling : by this men commonly liue . If we enioy the good blessings of God , health , wealth , libertie , peace , honour , good report , then we can trust God : but if he withdraw his blessings and present himselfe to vs with an emptie hand , we trust him no longer , nay we murmure and despaire , and without feare of God vse any vnlawful means to releeue our selues . Thogh we haue his pretious word , yet doe we not trust him vpon on his bare and naked word , vnlesse withall he lay downe vnto vs some good pawne , and make vs to feele and enioy his good blessings . Againe if any man , that is our friend , make promise of helpe or deliuerance in any danger , we rest content and finde our selues much eased thereby : and yet the promises made by God in his word of helpe and deliuerance , though they be often read vnto vs , and often vrged , breede not the like contentation . He that on his death-bedde hath commended his children to some trustie friend , departs more quieted in minde , then if he had commended them without helpe of friend to God their best father . A man vpon good securitie lendes to an other , an 100. pounds hoping for the principall with the increase at the yeares ende : yet dare he not skarse deliuer an 100. pence to the poore members of Christ , vpon the promise and bond of God himselfe , who saith , He that giues to the poore , lends to the Lord , and he will returne the said gifts with a blessing . Now all this comes to passe , because men rather trust them whome they see , then God whom they neuer saw Moreouer it is a propertie of them that doe indeede beleeue , to iudge their estate by feeling : but herein they deceiue themselues . For we must liue by faith and not by feeling : and feeling is often deceitfull . Because such as finally fall away from God may haue a feeling , or tast of the good word of God , and of the powers of the life to come . The 3. false Rule is False faith , which is without or against the word . Thus the Turke liues by his false faith : the Iew by his : the Papist by his For he beleeues as wel the Traditions of men , as the word of God , and he puts his trust not onely in God , but also in the creatures , namely Saints and Angels . Thus also do Magitians , sorcerers , witches , inchaunters , whatsoeuer they doe , by a satanicall faith in that couenant which they haue made with the deuill . And such persons as aske counsell of witches and wizzards , called cunning men and women ; help themselues onely by their false faith . For when they vse charmes or spells , or like Satanicall ceremonies , they cōmonly finde successe and are helped of the euills that betide them . And that comes to passe on this manner . In the vse of the foresaide ceremonies prescribed and deliuered by witches , they haue a blind and erronious faith : vpon their faith followes a Satanicall operation in effecting of the care desired For charmes or spells beeing but wordes haue no vertue in them to ease or help man or beast , either by creation or by any ordinance of God in his word : and therfore the effect they haue , is by the power of the deuill vpon mans faith . Let our common people thinke on this , who though they much boast of their faith in Christ , yet when they are in any extremitie or danger , very commonly practise this Satanicall faith . The last false rule is , the lust of the heart : and by this rule doe most men square their liues . The lust that cōmonly rules is threefold : lust concerning bodily pleasure , lust of worldly wealth , lust of honour , as S. Iohn saith , Whatsoeuer is in the world , is the lust of the flesh , the lust of the eye , and the pride of life . Thus much of the examination : now followes the change . That we may change our liues in respect of vnbeleefe , foure things are required . The first is , that we must acknowledge and bewaile our vnbeleefe with the manifold fruits thereof . And we haue good cause to doe so . For by vnbeleefe the deuill erects his kingdome in mens hearts , and workes his pleasure in vs and vpon vs. Secondly vnbeleefe corrupts & defiles all our actions whatsoeuer , though otherwise they be good and lawfull in themselues . Paul saith , that to vnbeleeuers all things are vncleane , yea their minds and consciences are defiled . Thirdly vnbeleefe depriues vs of the good blessings of god which otherwise we might enioy . If ye beleeue not , ye shall not be established , saith the Prophet . In Capernaum Christ could doe no great wonders by reason of their vnbeleefe . Lastly vnbeleefe plucks downe vpon men the plagues & iudgements of God. Moses and Aaron were barred the land of Canaan for their vnbeleefe . A certaine prince was troden to death in the gates of Samaria , because he would not beleeue the word of the Lord by the mouth of Elisha . Zacharie was dumbe for a time because he would not beleeue the message of the angel . Many at this day , when the iudgements of God lie heauie on them , say presently they are fore spoken , and they crie out on this or that suspected witch . But such persons are often deceiued . For the great witch that doth them all the hurt , is the vnbeleefe of their hearts whereby they distrust God in his word : and this sinne alone , if there were no witches in the world , is sufficient alone to prouoke God to plague and punish vs sundrie waies , and that grieuously . Therfore let vs with bitternes of heart bewaile our vnbeleefe : and the rather , because it is a steppe to faith to acknowledge the want of faith . The second thing to be done , is to make examination whether we be in conscience conuicted of the certentie of the word or no. If we be not , we must labour to be cōuinced . Because that naturall atheisme , whereby we doubt whether the bookes of the Prophets and Apostles be the word of God or no , hinders the certentie of faith . For the setling of the conscience in this point , these arguments may be vsed . The first : it is a principle in nature that there is a God : if there be a God , nature can say he is to be worshipped : if he be to be worshipped , he hath reuealed himselfe and his will to man , for otherwise he cannot be worshipped . And this reuelation is to be found in the writings of the Prophets and Apostles , and in no other writings of men : because we finde the doctrine of Scriptures to be agreeable to the very nature and maiestie of God , and so is no other doctrine or learning whatsoeuer . For it is the most auncient , and all other religions come far short of it . It is one and the same , euermore consenting with it selfe , without chaunge or alteration . The Apostles agree with the prophets : the Prophets with Moses : and all with the first reuelation made at the creation Againe a it discouers and reueales the secret thoughts of men , that no art or learning can discouer : and this argues that it was penned by him who is the searcher of all hearts . The second argument is a wonderfull Euidence of the truth , not to be found in any other writings in the world . This euidence stands specially in eight things The first is , that the writers of Scriptures fully and plainely set downe their owne faults , yea their chiefest faults , not sparing to shame themselues in mans reason : and this argues , that in writing they were guided by the spirit of trueth . The second is , that the books of Scriptures containe many mysteries aboue the reach of mans reason , yet not against reason : because we may discerne a truth in them , and that by grounds & principles of reason . The third , that the speeches of Scripture aime not at by-respects , but simply and absolutely giue and ascribe all glorie to God alone . The fourth is , that the Scriptures containe full and perfect doctrine for the pacifying , setling , and directing of the conscience in all things . The fifth is , the holinesse and puritie of the law of Moses , in that it accuseth and condemneth all men of sinne , and prescribeth perfect righteousnes . Herein it surpasseth the laws of all countries , common-wealths , kingdomes , whatsoeuer . The sixth is the wisdome that appeares in the pollicie or gouernment of the common-wealth of the Iewes set downe by Moses . The seuenth is a reconciliation of iustice and mercie propounded in the Gospel . For in Christ iustice and mercie meete , and iustice after a sort giues place to mercie . The eight thing wherein this euidence of trueth appeares , is the consent of Scripture with it selfe : for doctrine agrees with historie , and euery part with euery part . This manifold euidence of truth shewes that scripture is from the god of truth . If any say , that they finde no such euidence in Scripture , I answer it is their owne fault : for if they would seriously read the Scriptures with praier to God , it would appeare . The third argument is the Efficacie of the word : which appeares on this manner . Gods word is flat contrarie to the nature and corrupt disposition of man : and yet for all this , when , being preached , it conuinceth and condemneth men of sinne ; it turneth and conuerteth them to it selfe , and causeth them to liue and die in the loue and obedience therof . This could it neuer doe , vnlesse it were of diuine operation . The fourth argument is , that the Prophets and Apostles wrought miracles for the ratifying and confirming of their doctrine . Now these miracles surpasse the strēgth of nature , and were immediately from God : and therefore the doctrine thereby confirmed , was also of God. The fifth and last is , that the writings of the prophets and Apostles containe many prophecies or predictions of things to come , that none could foresee or foretell , but God. The name of Iosias & his doings are foretold 330. yeares before he was borne . Cyrus & his doings are mentioned more ▪ then an 100. yeares before his birth : now these and the like prophecies argue that the whole doctrine is of God. By these and like arguments , are all that inwardly doubt of the word of God , to settle and stablish their consciences . This done : then followes the third point , and that is , that we must search and inquire what is the substance and scope of the worde of god . The scope of the whole Bible is Christ with his benefits , and he is reuealed , propounded , and offered vnto vs in the maine promise of the word : the tenour whereof is , That God will giue remission of sinnes and life euerlasting to such as will beleeue in Christ. To this main promise , God hath added a maine commaundement , which biddes vs to beleeue the said promise , or to applie Christ with his benefits vnto our selues . Now then our third dutie is , to subiect our hearts and wills to this commaundement that biddes vs beleeue in Christ. This is the subiection of faith , of which two things must be obserued . One is , that this is the first subiection that we can giue to God , to trust him vpon his promise for the pardon of our sinnes , and for life eternall . And from this subiection of faith ariseth our subiection to the whole word . In Christ are all the promises of God , yea and amen : the law and the obedience of all the commaundements thereof is established by faith : without Christ no good thing can be done . The second point is , that this subiection is easie in respect of that subiection which the law requires . The perfect obedience of the law is impossible to all men except Christ , yea to such as are borne anewe of the Holy Ghost , though for the time of this life , they desire it neuer so earnestly . Yet faith in Christ and repentance is so farre forth possible to all that will and desire it , that whosoeuer doth seriously but wil to and be conuerted , doth indeede beleeue and is conuerted , and doth please God , and shall not perish eternally ; although the beginning of this faith and conuersion be weake ; so it be in truth and not counterfeit . Isa. 1.19 . If ye will and obey , ye shall eate the good things of the land . Luke 11.13 . Your heauenly father giueth the holy Ghost to them that desire him . Math. 11. My yoke is easie and my burden light . Therefore let vs trie our selues whether we haue a will to subiect our selues to the word of God , that biddes vs beleeue in Christ. Neuerthelesse we may not thinke that this will to beleeue is in our power . For it is by the speciall mercie of God stirred vp in the hearts of the Elect , by the operation of the Holy Ghost . The fourth and last thing in this change is , that faith in Christ , or in the word beleeued , must raigne and rule in the heart : bringing the whole man in subiection to the whole word of god . And this faith in Christ doth : because when it is once setled in the heart , it workes in vs a ful and setled faith of euery part of the word of God ; namely of his precepts and of his threats . Here then our dutie is to subiect our selues by meanes of our faith to the whole word : and to suffer nothing within vs but it alone to beare sway . This is the will of God : let the word of God dwell in you plentifully . The good groūd yelds it selfe & giues place , that the seed may take deepe roote . It is a blessed thing to haue the kingdome of God erected in our hearts : now this kingdome is erected , when the word of God keepes all the powers of bodie and soule in subiection . And when our faith in Christ brings our thoughts , affections , words , deedes , sufferings in subiection to the word of God , then we liue by faith . The third vse followeth : in that we are to liue by our faith , we are taught to seeke for knowledge of the wil and word of God , & daily to increase in the same knowledg ; specially to acquaint our selues with the commaundements of God that concerne vs , with his promises , and threatnings . For faith is the life of our soules , & the word is the life of faith : because it is first kindled and afterward confirmed by the hearing of Gods word . Again the word moderates our faith , that we beleeue not more then we should , or come short in beleeuing . The word therefore that serues thus to limit our faith , must be knowne in his seuerall heads and points . Fourthly , hence we learne how we are to cary our selues in greatest dangers , as in the time of plague & pestilence , in the time of famine , in the time of warre & bloodshed , in the time of our last and deadly sicknes . We haue then neede of great helpe : and the onely way is then to stay our selues and establish our hearts by our faith on Gods promises . It is the very scope of this text to teach this one point of doctrine to the Iewes , beeing now oppressed by the Babylonians . Dauid in danger , and Christ in the time of his passion , by their faith commende their spirites into the handes of God. Of the martyrs and Saints of God , some were by their faith imprisoned , some racked , some stoned . Faith in perilous times is of great vse . First , when a man is halfe dead , it quickens and puts life in him , as Dauid saith , Remember the promise made to thy seruant , wherein thou hast caused me to trust : it is my comfort in my trouble : for thy promise hath quickned me . Vnderstand here the promise as it was tempered and mingled with his faith . Againe faith in the times of daunger doth as it were sense and compasse vs with the promises of God. This may be gathered by the opposition that is betweene these wordes and the former . The vniust man puffs vp himselfe ; saith the Prophet , or builds towers of defence to himselfe : but the iust man onely beleeues : and that shall be to him in stead of all the towers in the world . For it brings vs vnder the presence , wing , and protection of god : it makes him to be our safeguard and tower of defence . This doctrin is to be thought on the rather ; because , though we now inioy peace and other blessings of God , yet our common sinnes and especially our vnbeleefe , calls downe for the great and grieuous iudgements of God. Moreouer , hence we are taught that euery man must haue a faith of his owne , The iust man shall liue by his OWN faith , saith the Prophet . And good reason : for euery man is a creature of god and must doe his homage to God by beleeuing in him : & because euery man hath neede of Christ for himselfe : therefore must euery one haue a faith of his owne to lay holde on Christ. It may be obiected , that some time the faith of others hath saued men . Mark. 2.5 . VVhen Christ saw their faith , he saide to the sicke of the palsie , Thy sinnes are forgiuen thee . And , Iam. 5.6 . The prayer of faith shall saue the sicke . I answer , that the faith of one man may be a meanes to procure health of bodie and other temporall blessings , yea faith vnto others : yet cannot any man receiue pardon of sinnes , and eternall life but for himselfe . Therefore when it is said in the first place , VVhen he saw their faith , the faith of the palsie man must not be excluded but included : and the place of Iames speakes onely of the bodily health . Againe , it may be alleadged , that seeing we are iustified by the iustice of an other , namely of Christ : we may also be iustified and saued by the faith of an other . I answer , that the reason is not like , because the obedience of Christ is both his and ours : his , because it is in him : ours , because it is applied vnto vs by God , and receiued by our faith : and the like can not be saide of the faith of any other man. Thirdly it may be alleadged , that infants haue no faith of their owne . I answer , there be three opinions touching Infants faith . The first , that infants haue actuall faith wrought in them by the holy Ghost : because it is said , Mat. 18.6 . Whosoeuer offendeth one of these little ones that beleeues in me . But this opinion seemes to be an vntruth : because faith presupposeth vnderstāding and knowledge , which infants want . Againe , if infants receiued to beleeue when they are young , they would , no doubt , shew it when they come to be of yeares : but faith they shew none , vnlesse they attaine vnto it afterward by diligent teaching and instruction . And the place in Matthew may be vnderstood of men of yeares , who if they haue contrite and humbled hearts , are little ones beleeuing in Christ. Againe , children after some yeares by good education and instruction , may attaine to some knowledge and consequently to faith . Thus Timothie was brought vp in the Scripture of a childe . The second opinion is , that all places of Scripture intreating of faith are to be vnderstood of men of yeares , and that children are saued by some other vnknown and vnspeakeable way without faith . I somewhat doubt of this : because it is said , VVhosoeuer beleeueth not is alreadie condemned . Againe , VVithout faith it is impossible to please God. The third opinion is , that children haue faith after a sort : because the parents according to the tenour of the couenant , I will be thy God , and the God of thy seede , beleeue for themselues and their children ; and therefore their faith is not onely theirs but also the faith of their children . Hence it is that the Scripture saith , If the roote be holy , the branches are holy : and , If ye beleeue , your children are holy . According to humane law , the father and his heires are but one person , the father couenanting for himselfe and his children : what then should hinder , that the father might not beleeue for his child , and the child by the parents faith haue title to the couenant , and the benefits thereof . It is alleadged , a that by this meanes children shall be borne beleeuers , and so be conceiued and borne without originall sinne . I answer : Beleeuing parents sustaine two persons : one , whereby they are men : and thus they bring forth children hauing mans nature with all the corruptions of nature . The other , as they are holy men and beleeuers : & thus they bring forth infants that are not so much their children as the children of God. And Infants are Gods children not by vertue of their birth , but by meanes of parents faith , which intitles them to all the blessings of the couenant . Children proportionally sustain a double person : If they be considered in and by thēselues , they are conceiued and borne in Originall sinne . If they be considered as they are holy and beleeue by the faith which is both theirs and their parents faith , and consequently haue by this means title to Christ and his benefits ; originall sinne is couered , and remitted . If it be said , that by this meanes all children of beleeuing parents are the children of God ; I answer , that we must presume that they are all so ; leauing secret iudgements to God. To this third opinion I most incline : because we are to iudge , that infants of beleeuing parents in their infancie dying are iustified , & I find no iustification in Scripture without faith . And this hath beene the iudgement of auncient fathers . Aug. serm . 14. of the words of the Apostle . How ( saith he ) doe infants beleeue ? by the faith of the parents . If by the faith of parents they be purged , by parents sinne they are polluted . The bodie of sinne in the first parents begot them sinners : and the spirit of life in their latter parents did regenerate them to be beleeuers . Bernard , epist. 77. saith , Among the nations as many as were faithfull , if they were of yeares , we beleeue that they were clensed by faith and the sacrifices , and that the parents faith alone auaileth for children , yea that it is sufficient for them . Againe , It is meete and for the honour of God , that to whome age denies their owne faith , grace should graunt to them a benefit by the faith of an other . Thus then it is manifest , that euery person must haue a faith of his owne . Hence we learne , that the doctors of the Romish Church erre and are deceiued , a when they teach , that a man may rest himselfe in the faith of his teachers , beleeuing in sundrie things only as the Church beleeues , though he knew not distinctly what is the faith of the Church . Againe , here the Popes pardons fall to groūd . For in vaine doth the Pope by the power of the keyes , apply the meritorious works and the satisfactorie suffrings of one man to an other , considering euery man is saued onely by his owne faith . The wise virgins professed that they had oyle no more then serued their owne turnes . They knew not the popish doctrine , that men might haue good works enough for themselues , and an ouerplus for others . Hilarie gathereth hence , that one mans good workes cannot be applied to an other . Hierome saith , Euery man shall receiue a reward for his owne workes : and that one mans workes cannot couer another mans faults in the day of iudgement . The speech of Leo may stoppe the mouths of all Papists . Though ( saith he ) the death of the Saints be preticus in the sight of God , yet the killing of no innocent is the reconciliation of the world . The righteous haue receiued crowns but they haue not giuen crownes . And the fortitude of beleeuers ministers examples of patience , but not gifts of iustice . For the deaths of them all were priuate or particular : neither did any of them by his funerall discharge another mans debt : considering among the sinnes of men , Christ our Lord is onely found in whom all are crucified , dead , and buried , and rise againe . Paul indeede saith to the Corinthians , that he desired to be bestowed for their soules : and , that he suffers all things for the elect : but this he speakes in respect of his Apostolicall ministerie , and not in respect of any workes of satisfaction , performed by him in the behalfe of others . Againe he saith , I beare in mine owne body the remainders of the sufferings of Christ : but these remainders are the sufferings which euery man must beare for himself For euery disciple of Christ , must take vp his own crosse , and so accomplish the sufferings of the whole mysticall bodie . Thirdly by this we learne , not to relie on the gifts , suffrages , and praiers of others : but to seeke for a sufficient & liuely faith of our owne . The foolish virgins that supposed they might haue furnished thēselues with sufficient oyle of the wise virgins , were vtterly disappointed . Therfore the speech of the Papists is to be detested : namely , that the suffrages of the liuing , that is , their fastings , prayers , almes , masses , &c. do three waies helpe the dead , by way of merit of cōgruitie , by way of intreatie , and by way of satisfaction . Lastly here we learne that faith and the iustice of good conscience must alwaies goe together . And for this cause it is not said , that man liues by faith , but the iust man. Let all protestants learne and remēber this . For it is Gods commandement that we should ioyntly keepe faith and good conscience . And it is a common offence to Atheists , papists , worldlings , that such as pretend faith , faile in the righteousnesse of good conscience . Some it may be , will say , that it shall suffice for thē to call vpon God when they are dying , and to die by faith . I answer , that we must not onely die and be saued , but also liue in this world by our faith . FINIS . Notes, typically marginal, from the original text Notes for div A09439-e140 Luk. 1. ● ; Iob 1. ● . Rom. 1.17 . Gal. 7.11 . Gal. 1.20 . Gal. 3.11 , 12. Eph. 1.18 . Heb. 11.3 . Psal. 56.4 . Rom. 1.5 . Math. 4.3 . Rom. 4.18 . Luk. 8.13 . Ioh. 5.35 . Iam. 1. ●● . Luk. 8.15 . 1. Tim. 1.19 . Heb. 3.38 . Heb. 10.38 . Joh. 3.31 . Rom. 3. ●● . 2. Cor. ●● ● . Ioh. 3.9 . Heb. 1● . 7 . Gen. 8.16 . Psal. 119.11 . Act. 16.31 . Gen. 39.9 . 〈◊〉 . ● . 15 . Psal. ●● . ● . 1. Ioh. 3.23 . Heb. 4.16 . Isa. 26.3 . 1. Ioh. 5.4 . Ioh. 7.17 . 1 Cor. 2.14 . Psal. 3.5 . Phil. 4.7 . Rom. 4.17 . Phil. 3.1 . 1. Pet. 1.8 . Psal. 98.99 . Luk. 7.47 . Ioh. 8.56 . Ioh. 20.25 . Gen. 5. ●● . Isa. 16.28 . Dan. 9. 2 3 Iob 4. 2. Sam. 15.26 . Psal. 16.18 . Heb. 11.27 . ● . Reg. 6.19 . Eph. 6.16 . 1. Thest. 5.8 . Act. 20.28 . 2 Cor ● . 1● . 1 Tim. 4. Heb. 11.7 . ●●● 33.34 . Psal. 55.23 . Phil. 4.6 . ● Pet. 5.7 . Math. 6.32 . 1. Pet. 5.7 . Psal. 34.9 . Gal. 3.11 , 12. Heb. 3.12 . Gen. 19.4 . Isa. 28.15 . Math. 25.37 . 2. Cor 4.4 . Math. 6.30 . Rom. 8.5 . 1. Cor. 1.14 . Heb. 6.2 . 1. Ioh. 2. ●● . Eph. 1.1 . Tit. 1.15 . Isa 7.9 . Mark. 6. ● . Num. 20 . 1● . 2. King. ● . Luk 1. ●● . a Psal. 10.6.11.13 . & 14. 2. Luk. 18.11 , 12. Apoc. 18.7 . 1. Cor. 2.14 . Math. 12.24 . Psal. 7.8 . Isa. 28.15 . Luk. 12.19.45 . Num. 20.12 . Psal. 52. & 1.6 11. & 73. 11 , 12. 1. Tim. 11.13 . Heb. 4.12 . 2. Cor. 10. 1. King. 13.2 . Isa. 44. end . 2. Ioh. 3.23 . 2. Cor. 1. ●● . Col. 3.27 . Heb. 11.36 . Psal. 119.49 . Muk . 16.16 Rom. 12. 1. Cor. 7 . 1● . a Bella● . l. 1 , de bapt ▪ c 4. See further Iustin. 9.56 . Aug epist. 23.57.105 . de bapt . l. 4. c. Bernar. ser. 66. in Cant. a Immanuel Sa. in Aphorismis cōfestatiorum ▪ upon Mat. 25. ibidem . Serm. 12. de passione . 2. Cor. 12.15 . 2. Tim. 2. Coloss. 3. ●ollar . de Indulg c. 14. p. 85. 
A09417	----	A faithfull and plaine exposition vpon the 2. chapter of Zephaniah by that reuerend and iudicious diuine, M.W. Perkins. Containing a powerful exhortation to repentance: as also the manner hovve men in repentance are to search themselues. Published by a preacher of the vvord. With a preface prefixed, touching the publishing of M. Perkins his vvorks. And a catalogue of all such particulars thereof, as are to be expected. M. Perkins, his exhortation to repentance, out of Zephaniah. Selections Perkins, William, 1558-1602. 1609 Approx. 128 KB of XML-encoded text transcribed from 99 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09417 STC 19708 ESTC S105944 99841669 99841669 6267 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09417) Transcribed from: (Early English Books Online ; image set 6267) Images scanned from microfilm: (Early English books, 1475-1640 ; 1327:05) A faithfull and plaine exposition vpon the 2. chapter of Zephaniah by that reuerend and iudicious diuine, M.W. Perkins. Containing a powerful exhortation to repentance: as also the manner hovve men in repentance are to search themselues. Published by a preacher of the vvord. With a preface prefixed, touching the publishing of M. Perkins his vvorks. And a catalogue of all such particulars thereof, as are to be expected. M. Perkins, his exhortation to repentance, out of Zephaniah. Selections Perkins, William, 1558-1602. The fift impression. [42], 143 [i.e. 153], [1] p. Printed by T. C[reed] for William Welby, At London : 1609. Originally published in 1605 as part of: M. Perkins, his exhortation to repentance, out of Zephaniah. Printer's name from STC. Running title reads: An exhortation to repentance. Pages 80, 136 and 153 misnumbered 88, 163 and 143. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Zephaniah I, 1-2 -- Commentaries -- Early works to 1800. Sermons, English -- 16th century. Repentance -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 John Latta Sampled and proofread 2004-08 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A FAITHFVLL AND plaine exposition vpon the 2. chapter of Zephaniah : By that Reuerend and Iudicious Diuine , M. W. Perkins . CONTAINING A powerful exhortation to Repentance : As also the manner howe men in Repentance are to search themselues . Published by a Preacher of the word . With a Preface prefixed , touching the publishing of M. Perkins his works . And a Catalogue of all such particulars thereof , as are to be expected . The fift Impression . Prou. 28. 13. He that hideth his sinnes shall not prosper . But hee that confesseth and forsaketh them , shall finde mercie . ¶ At London , printed by T. C. for William Welby . 1609. TO THE RIGHT worshipfull , my very worthy and Christian friend , Sir Williā Gee , knight , one of his Maiesties honorable Counsel in the North. Recorder of the Townes of Beuerley and Hull , and one of his Maiesties Iustices of Peace in the East-riding of the Countie of Yorke , a true friend of learning , and pietie : & to the vertuous , and religious Lady his wife , Grace and peace from God , &c. AMongst the many reasons ( Worshipfull Sir ) which haue perswaded me that Poperie cannot be the true Religion , this is not the least : the insufficiencie of their doctrine of faith and repētance : which two things , though they be the chiefe and principall points in religion , and so necessarie , that he , who doth not but know , and practise them aright , can neuer bee saued : yet I dare auouch , that the faith and Repentance of the Romish church , as they are taught by many of the best approoued Papists , are no better thē such a faith , and such a repētance as an hypocrite , and a very reprobate may attaine vnto . Indeede , to insist vpon repentance only ( they make many faire florishes , they call it penance , they make it a Sacrament , and say it is a boord that saues a man after shipwracke , and write great volumes of it , and of confession , and of Cases of Conscience , ( as you good Syr in your owne reading knowe better then I ) and yet alas , when all is done , it is but a shadowe of repentance ; and indeede how can they teach aright the doctrine of repentance : which erre so fowly in setting downe the iustice of God , and the vilenesse of sinne : Which two points a man must know , else hee will neuer repent : but Poperie misconceiuing the iustice of God , teaching it not to bee infinite , in as much as it needes not an infinite satisfaction , and misconceiuing the nature of sinne , teaching euery sinne not to be damnable , nor to offend Gods infinite iustice , erring ( I say ) in these two , how is it possible they should conceiue aright the nature of repentance ? by which a man seeing his sinnes , their foulenesse , their punishment , and his owne miserie by them , confesseth them , bewailes them , fearing Gods iustice , flieth from it , and craues forgiuenesse of his mercy : and lastly purposeth , and indeuoureth to leaue thē all , and to leade a new life . The serious consideration heereof , hath often made mee wonder , why many popish treatises , being in some sort exhortations to repētance , should be so accounted of as they are by some : for though I confesse , there are in some of them , good and wholesome meditations , and manye motiues to mortification , & good life , yet woulde I gladly learne of any man but this one thing , howe those exhortations can bee pithie , or powerfull , sound , or any way sufficient to moue a man to repentance , whē as , not those bookes , not all Poperie is able to teach a man sufficiently what true repentance is . If any man reply : I will therefore learne the doctrine out of the Protestants bookes : and vse the Papists for exhortation onely : I then answere ; Is it not a more compendious , and conuenient , and a lesse scandalous course , to seeke exhortations out of such writers , as do teach the doctrine aright ? nay I doubt howe it is possible to finde a powerfull exhortation to repentance in any Papist , who erres in the Doctrine : the reason is manifest , because Doctrine is the ground of exhortation : and if the doctrine bee vnsound , how can the exhortation bee any better ? Let vs therefore leaue these muddie puddles , and fette our water at the Fountaine : the water of life , at the fountaine of life : I meane the doctrine of faith , and repentance , at the written worde of God , and at such mens writings as are grounded thereupon , and agreeable thereunto . Nowe , amongst those many instrumentes of God , who haue laboured with profite in this great point of Religion : namely repentance , drawing their doctrine out of the breasts , of the two Testamens of Gods booke , I may well say , ( to say no more ) that this man of GOD , Maister Perkings , deserues to haue his place : whose labours , whilest he liued , and his yet liuing labours , what they deserue , I had rather others should proclaime , then I once name : who professe my selfe to be one of those many , who many truly say , that by the grace of God , and his good meanes principally , I am that I am : But leauing him in that glorious mansion , which Christ the Lord of the Haruest hath prepared for him : and now giuen him : I returne to my selfe , and doe humbly praise the Lord of heauen , who gaue mee my time in the Vniuersitie , in those happie daies , wherein ) beside many worthy men of God , whereof some are falne a sleepe , and some remaine aliue vnto this day ) this holy man did spend himselfe like a candle , to giue light vnto others . The scope of all his godly endeuours was to teach Christ Iesus , and him crucified , and much laboured to moue all men to repentance , that as our knowledge hath made Poperie ashamed of their ignorance : so our holy liues might honour our holy profession . And as repentance was one of the principall endes , both of his continuall preaching and writing : so especially and purposely hath hee twise dealte in that Argument . First , in his Treatise of Repentance : published , 1592. wherein briefly ( as his manner was ▪ ) but soundly , pithily , and feelingly , he laieth down the Doctrine , and the very nature of Repentance : and after the positiue Doctrine , hee toucheth some of the principall controuersies and difficulties in that doctrine , but afterwards thinking with himselfe , that hee had not seriously and forcibly enough , vrged so great and necessarie a lesson as Repentance is , therefore shortly after , being desired and called to the dutie of Preaching , in that great , and generall assembly at Stirbridge Faire , hee thought it a fit time , for this necessarie and generall exhortation to Repentance : to the intent , that as wee were taught the Doctrine of Repentance , in the former treatise : so in these Sermons wee might be stirred vp to the practise of it . And certainly , ( good Sir : ) I iudge there coulde haue beene no matter , more fitte for that assembly , then an exhortation to repentance : for as the audience was great and generall , of all sorts , sexes , ages and callings of men , and assembled out of many corners of this kingdome , so is this doctrine generall for all : some doctrines are for parents , some for children , some for schollers , some for trades-men , some for men , some for women , but repentance is for all : without which , it may bee saide of all , and euery one of age , not one excepted : No Repentance , no saluation . These Sermons being in my hands , and not deliuered to mee from hand to hand , but takē with this hand of mine , from his own mouth , were thought worthy for the excellēcie , and fit for the generalitie of the matter , to bee offered to the publique view : I haue also other works of his in my hands : of which ( being many , ) I confesse my selfe to be but the keeper for the time , taking my selfe bound to keepe thē safely , to the benefite of Gods church , of whose treasure vpon earth I make no question , but they are a part : and I hartily desire you ( my good friendes ) and all other faithful Christians , to solicite the Lord in praier for me , that I may faithfully discharge my selfe of that great charge which in this respect lieth vpō me : & that his grace & blessing may be on me and all others , who are to bee imployed in this seruice , wherein ( had the Lord so pleased ) wee coulde heartily haue wished neuer to haue bene imployed : but that his life might haue eased vs of the labour : and that as I begin with this , so I , or some other better able ( which I rather desire ) may goe forward , vndertaking the weight of this great burthen , and not faint , till he haue made a faithfull account to the Church of God , of all the Iewels deliuered to our trust . And nowe these first fruites of my labours , in another mans vine yard , as also all that hereafter do or may follow , I humbly consecrate to the blessed spouse of Christ Iesus , the holy Church of God on earth , and namely to the Church of England , our beloued mother , who may reioyce , that shee was the mother of such a son , who in fewe yeares did so much good to the publique cause of religion , as the wickednesse of many yeares shall not bee able to weare out . But first of all , and especially , I present the same vnto you ( my very worshipfull and Christian friendes ) who ( I must needes say ) are very worthy of it in many respects . 1. For the matter it selfe , which is repentance , my selfe being able to testifie , that you are not hearers , but dooers , rise in knowledge , and rise in the practice of Repentance : insomuch as I dare from the testimonie of my conscience , and in the word of a Minister , pronoūce of you that as you haue heard and knowne this doctrine of repentance , so blessed are you , for you doe it . And 2. for him who was the author hereof ( whose mouth spake it from the feeling of his soule , and whose soule is now bound vp in the bundle of life : I know , & cannot in good conscience conceale the great delight you haue alwaies had in the reading of his books , the reuerend opinion , you had of him liuing , & how heauily and passionately , you took his death & departure : therefore to cheare you vp in want of him , I send you here this little booke , his own child , begotten in his life time , but borne after his death : obserue it well , and you shall finde it , not vnlike the father , yea , you shall discerne in it the fathers spirit , and it doubts not , but to finde entertainment with them , of whom the father was so well respected . And for my selfe , I spare to rehearse what interest you haue in me , and all my labours , it is no more then you worthily deserue , and shall haue in me for euer : you are the fairest flowers in this garden , which in this place , I after others haue planted for the Lord ( or rather God by vs ) : And two principall pearls in that Crowne , which I hope for , at the last day from the Lord my God , whose word at my mouth you haue receiued with much reuerence , and with such profit , as if I had the like successe of my labours in others , I should then neuer haue cause to say with the Prophet , I haue laboured in vaine , & spent my strength in vaine , but my iudgement is with the Lord , and my worke with my God. And if I knew you not , to bee such as take more delight in doing well , then in hearing of it , I would prooue at large , what I haue spoken of you : yet giue me leaue to say that , which without open wrong , I may not conceale , that beside your care , knowledge , and godly zeale to religion , and other duties of the first table to God himselfe , your charitie and pietie to the needie distressed Christians , at home and abroad : your mercifull dealing with them , who are in your power ; your beneuolence to learning , and namely to some in the Vniuersitie , do all proclaime to the worlde those your due prayses : which I ( well knowing your modesties ) doe spare once to name : neither would I haue saide thus much , were it not for this cold and barren age , wherein we liue , that so , when our preaching cannot moue , yet your godly examples might stirre vp . Pardon me therfore I pray you , & thinke it no wrong to you , which is a benefit to Gods Church : But goe forward in the strength of the Lord your God , & hold on in that happie course you haue begun , be faithfull vnto the ende , the Lord will giue you the Crowne of life : faithfull is hee , which hath promised , who will also doe it : proceede ( good Sir ) to honour learning in your selfe and others , and religion especially , which is the principallearning , and proceede both of you , to practise religion in your owne persons ; and in your family , hold on to shine before your familie , and amongst the people , where you dwel , in zeale and holines : holde on hereby , still to shame poperie , to stoppe your enemies mouthes , and to honour that holy religion , which you professe , to gaine comfort of good conscience to your selues , & assurance of eternall reward : and lastly , to encourage mee in those painefull duties which lye vpon mee : for I openly professe that your religious zeale and loue of the truth , with many other good helpes , are principall encouragementes in my ministerie , and especiall motiues vnto mee , to vndertake the charge of publication , of so many of the workes of this holy man deceased , as may not in better manner be done by others . But I keepe you too long from this holy exhortation following ; I therefore send you it , and it to you , and from you , to the Churche of God : for I dare not make it priuately yours and mine , wherein the whole church hath interest , as well as we : It was Preached in the field , but it is worthy to be admitted into our hearts : I found it in the opē field , but vpon diligent viewe , finding it to bee Gods corne , and a parcell of his holy and immortall seede , therefore I brought it home , as good corne deserues : And as it is Gods corne , so in you , I desire all holy Christians to lay it vp in Gods garners , that is , in their hearts and soules . And thus committing this little volume to your reading , the matter to your practise : you and yours , to the blessed fauour of that God , whome you serue : and my selfe and my endeuours , to your hartie loue , and holy prayers , I take leaue : From my studie ; August . 7. 1607. Yours in Christ Iesus , euer assured , William Crashawe . TO THE CHRIStian Reader , and especially to all such as haue any copies of the works of Maister Perkins , or intend any of them to the Presse . FOr asmuch as there hath beene lately signification made , of diuers of Maister Perkins his workes hereafter to be Printed , in an Epistle to the Reader premised before the Treatise of Callings , and the signification being but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of Maister Perkins his Assignes ) as imperfectly as are these two Bookes , intituled , The Reformation of Couetousnesse , and The Practise of Faith , iustly and truely ( for ought that I see ) censured in the aforesaide Epistle . It is therefore nowe thought good to mention the particular Treatises , and workes of his , which shall hereafter ( if God will ) bee published , for the benefite of Gods Church : I doe therefore heereby make knowne to all , whome it any way may concerne , that there were found in the Studie of the deceased , and are in the hands of his Executours , or Assignes , and preparing for the Presse . 1. His Expositions on the Epistle to the Galathians . 2. On the Epistle of Iude. 2. His Booke of the Cases of Gonscience . 3. His Treatises , 1. Of Witchcraft . 2. Of Callings . All these hee had perused himselfe , and made them ready for the Presse , according to which Coppies by himselfe so corrected , some of them alreadie are , and the rest will bee published in due time . And here vpon wee desire all men who haue Coppies of them , not to offer that wrong to that worthy man of God , as to publish any of their owne , seeing the coppies heereof which are to bee Printed , are of his owne correcting : but rather if they can helpe to make any of them more perfect by their Coppies , they may therein dooe a good worke to the benefit of manie , and much comfort to themselues . And further , I doe heereby make knowne , that I haue in my handes at this present of his workes , taken from his mouth , with my owne hand , heereafter ( if God will ) to bee published , with the allowance of our Church , and for the benefite of his Children , these particulars . 1. His Expositions or Readings on the 101. psalme . 2. On the 32. Psalme . 3. On the 11. chapt . to the Hebrewes . 4. On the 1 2 and 3. Chap. of the Reuelation . 5. On the 5. 6. & 7. chapt . of Saint Matthewe . 2. His confutation of Canisius , his little Popish Catechisme . 3. His Treatises , 1. Of Imaginations , out of Gen. 8. 2. 2. Of temptations , out of Mathew . 4. 3. Of Christian equitie , out of Phillippians , 4. 3. 4. Of the Callings of the Ministery , out of two places of Scripture . 5. Of Repentance , out of Zephaniah . 2. 1. Besides many other particular Sermons , and short discourses made vpon seuerall , and speciall occasions : of all which , some are alreadie published by others , and some by my selfe : and all the rest that remaine , as they be the Iewels of Gods Church , so did I willingly dedicate them to the publique and generall good , Iudging it were a foule sinne in mee , or any other , to impropriate to our sinnes , or our owne priuate vse , the labours of This , or any other learned man , which are in my opinion ; partes of the Treasurie of the militant Church : And as it were wrong to the Church , if I should conceale them , so doubtlesse were it to him and his children , if I should publish them for mine owne alone , and not for their benefite . If I doe , I thinke it may bee iustly saide vnto mee , or whosoeuer doeth so , Thy money perish with thee . And what herein I haue saide for my selfe : I knowe I may boldely and safely say , for his Executours or Assignes , which haue or had in their handes , anie of those which were found in his Studie : In the publishing of all which , as wee doe intend to deale truely with the Christian Reader , and not to commit anie thing to the Presse , which hath not eyther beene written or corrected , by the Author himselfe , or faithfullie penned according to the truest Coppies , taken from his owne mouth , and since by others of sufficiency and integritie , diligently perused : some purpose to referre them to the benefit of the Authours wife and children , as much as may be , wishing that vpon this Caueat , men would not bee so hastie ( as some haue beene ) to commend to the world , their vnperfect notes , vpon a base desire of a little gaine , both to hinder the common good of the Church , and to defraud the said parties of their priuate benefite , to whom in all equitie and conscience , it doth principally appertaine : And desiring all who haue any perfect Copies of such as are in my owne hands , that they would either helpe mee with theirs , or rather take mine to helpe them . That by our ioynt power , and our forces laide together : the walles of this worthy building , may goe vp the fayrer , and the faster . And so I commend them all to Gods blessing , who endeuour to commend themselues , and their labours , to God , and to his Church . Your brother in the Lord , W. C. AN EXHORtation to Repentance . Zephoniah . Chap. 2. ver . 1. 2. Searche your selues , euen searche you ô Nation , not worthy to be beloued : before the Decree come forth , and you bee as Chaffe , that passeth on a day . THe Prophet in the first Chapter of this Prophesie , rebuketh the Iewes of three notable crimes , Idolatrie , fraude , and crueltie . In this second he exhorts them to Repentance , and withall reprooueth some of their speciall sinnes . In the three first verses hee propoundeth the doctrine of Repentance , and addeth some speciall reasons to mooue and stirre them vp to the practise of it . In propounding the doctrine of repentance , he directs it to two sorts of men . First , to the obstinate and impenitent Iewes , in the first and second verses . Secondly , to the better sorte of them , in the third . So that the summe and substance of these twoo first verses , is a briefe and summarie propounding of the doctrine of Repentance to the obstinate Iewes . The wordes containe in them fiue seuerall points , touching the doctrine of Repentance . 1. The dutie to bee performed , Search . 2. Who must be searched ? your selues . 3. Who must doe it ? The Iewes : who are further described to be a nation , not worthy to be beloued of God. These are in the first verse . 4. In the second verse , the time limitting them when to repent , before the decree come forth : that is , before God put in execution the iudgements which are alreadie decreed & appointed for them . 5 A forcible reason vrging them to do it , which lieth hid , and is necessarilie implyed in the 4. pointe ; namely , that there is a decree against them , which wants nothing but execution , which also shall come , vnlesse they repent , wherby they shal be fanned : & if they shal be found to be chaff , they shal flie away with the winde of Gods iustice . Of all these points in order . For the first , the holy Ghost saith ; Search your selues . The wordes are commonly read thus . Gather your selues ; which though it bee good , for that in Repentance a man gathereth himselfe , & all his wits together , which afore were dispersed , & wandred vp and downe in vanitie : yet I rather allowe their translation who reade thus . Search or fanne your selues : but either of them may stand , because the word in the originall doth comprehend both significations ; yet it seemeth that to search , or sift , fits this place better , considering the same manner of speech is afterwardes continued in the word Chaffe : so that the meaning of the holy Ghost seemeth to be this : Search , try , and fanne your selues , least you bee found light chaffe , and so flie away and be consumed before the Iustice of God. Concerning this dutie of searching , let vs obserue first , that the holy Ghost vrging the Iewes to repent , vseth not the word Repentance , but bids them search themselues : yet meaning , he wold haue them to repent : giuing vs to vnderstand , that no man can haue true & sound repentance , but he who hath first of all searched and examined him selfe : and this stands with good reason , for no man can repent , who first of all doeth not knowe himselfe , and his owne wretchednes . But no man can see into himselfe , nor know himselfe , but hee that doeth diligentlie search himselfe : so that the beginning of all grace , is for a man to search , & trie , and fan himselfe , that therby he may knowe what is in himselfe : that so vpon the searche , seeing his fearefull and damnable estate , hee may forsake himselfe and his owne wayes , and turne to the Lord. Thus speaketh the holie Ghost in the heartes of holie men ; Let vs searche and trye our wayes : and marke what followeth ; and turne againe to the Lord : as though there were no turning againe vnto the Lord , but after a searching of our selues . With this testimony of the holy Ghost , agreeth the testimonie of all holy mens consciences , who all know , that the first beginning of their turning vnto the Lorde , was a searching of themselues . Let any repentant sinner aske his conscience , & call to minde his first calling and conuersion , and hee will remember that the first thing in his Repentance was this ; that he searched into himselfe , and looked narrowly into his wayes , and finding his wayes dangerous , & his case fearful , did thervpō resoule to take a new course , & turn to the Lord for pardō & mercy , and for grace to enter into more holie , and more comfortable courses . The man that passeth vpon ridges of mountaines , and sides of hills , or that goeth ouer a narrow bridge , or some dangerous and steepe rocks , at midnight , feareth not because he seeth no danger : but bring the same man , in the morning , and let him see the narrowe bridge , hee went ouer in the night , vnder which runnes a violent streame , and a bottomlesse gulfe , and the daungerous Mountaines and Rockes hee passed ouer , and hee will woonder at his owne boldenesse , and shrincke for feare to thinke of it , and will by no meanes venture the same way againe : for now he seeth the height of the Mountaines ; the steepenesse of the hils , the cragginesse of the Rocks , the fearefull downfall , and the furious violence of the streame vnderneath , and thereby seeth the extreame danger , which afore he saw not : therefore he wondreth , and reioyceth , that hee hath escaped so great a daunger ; and will by no meanes bee drawne to goe that waye in the day , which he went most carelesly in the darknesse of the night , but seeketh another way ( though it should bee far about : ) So a sinner in his first estate , which is naturall and corrupt ( as wee are bred and borne ) hath a vaile before his face ; so that he seeth nothing : the wrath of God , and the curse due for sin , hell , & damnation , seeking to deuoure him , hee seeth them not , although ( liuing alwaies in sin ) he walketh in the very iawes of hell it selfe , and because he seeth not this fearefull daunger , therefore he refuseth no sin at all , but rusheth securely into all manner of sinne : the night of impenitencie , and the myst of ignoraunce , so blinding his eyes , that hee seeth not the narrow bridge of this life , from which if hee slyde , hee falles immediately into the bottomlesse pitte of hell . But when as Gods Spirit hath by the Light of Gods word opened his eyes , and touched his heart to consider his estate , then hee seeth the fraile bridge of this narrowe life , and howe little a steppe there is betweene him and damnation ; then hee seeth hell open due for his sinnes , and himselfe in the high-way to it : sinne beeing the craggy rocke , and hell the gaping gulfe vnder it ; this life beeing the narrowe bridge , and damnation the streame that runneth vnder it . Then he wondereth at his miserable estate , admireth the mercie of GOD in keeping him from falling into the bottome of hell , wondereth at the presumptuous boldnesse of his corruption , which so securely plodded on towards destruction , and being ashamed of himselfe , and these his wayes , he turnes his heart to the God that saued him from these dangers ; and sets himselfe into more holie wayes , and more comfortable courses , and confesseth that ignorāce made him bold , and blindnes made him so presumptuous ; but nowe he seeth the danger , & will by no meanes goe the same way againe : & thus the searching and seeing into the foulenes of sinne , and the danger therof , is the first beginning of repentance , and the first step into grace . This doctrine teacheth vs what faith and repentance is generally in the world . All men say , they belieue , and haue repented long ago ; but trie it well , and wee shall finde in the bodie of our Nation , but a lippe Faith , and a lippe Repentance : for euen when they say so , they are blind and ignorant of their own estate , and knowe not themselues , that because they are baptized and liue in the Church , therefore they are in Gods fauour , & in verie good estate , when as they neuer yet were reconciled to God : and are so farre from it , that they neuer yet sawe anie sinnes in themselues , whereof they should repent : as a man trauelling in the night , seeth no daunger , but plods on without feare : So the most part of our common people , in the night of their ignorance , thinke and presume they loue and feare God , and loue their Neighbour ; and that they haue euer done so : Nay , it is the common opinion that a man may doe so by nature , and that he is not worthy to liue , who doth not loue God with all his heart : and beleeue in Iesus Christ. But alas poore simple soules , they neuer knewe what sinne was , neuer searched nor sawe into their owne hearts , with the light of Gods law , for if they had , they should haue seene such a Sea of corruption , that then they woulde confesse it to be the hardest thing in the world , to loue God , & to beleeue in Christ , and forsake sinne : it is therefore manifest , that they haue not yet begunne to Beleeue or Repent , nor haue entered into the first step of grace , which leadeth to Repentance , for that they haue not learned this Lesson , which the Prophet teacheth : that is , to search themselues . Furthermore , let vs in the second place , obserue better the signification of the word : it signifieth to searche narrowely , as a man would doe for a peece of Gold , or a precious Iewell , which is lost in a great house : Or as a man may searche for Golde in a Mine of the earth , where is much earth , and but very little golde Oare . Heere wee may learne , that in true Repentance , and conuersion , wee must not search so onely , as to find the grosse and palpable sinnes of our liues : but so as wee may finde those sinnes which the world accounts lesser sinnes , and espie our secret saults & priuie corruptions . Some corruptiōs seeme more neere a kin of our nature , & therein men hope to bee excused , when they forsake many other greater sinnes . But a true penitent sinner must search for such , so as a good Magistrate searcheth for a lurking traitor which is conueied into some close and secret corner , and he must ransacke his heart for such corruptions , as wherin his heart takes speciall delight , and must thinke that no sinne can be so small , but it is too great to bee spared , and that euery sin great or litle , must be searched for , as beeing all traitors to Gods Maiestie . But alas , the practise of the world is far otherwise , great sinnes are little sinnes , little sinnes are no sinnes : Nay , after a little custome , great sins are so little or nothing , and so at last men make no bones of grosse and grieuous sinnes : and for the most parte men search so superficiallie , that they scarce finde any thing to be sinnes : such excuses are made , such distinctions are deuised , such mittigations , such qualifications , such colours are cast vpon all sins ; as now vp & downe the world , grosse sinnes are called into question , whether they bee sins or no : & the great trangressions of the Law are coūted small matters , necessarie euils , or inconueniences , tollerated to auoyd other euils : and what is hee counted , but a curious and precise foole , which stands vpon them : Ignorance after fiue and thirtie yeares preaching , is counted no sinne , blinde deuotion in Gods seruice , no sinne , lippe labour in praying , vaine and customable swearing , mocking of religion , and the professours thereof , no sinne : prophaning of the Sabbaoth , contemning of preachers , abusing of parentes no sinne : pride in apparell , superfluitie in meates , beastly & ordinarie drunkennes , fornication , no sinnes . Nay , deceits , cosonages , oppressing , vsurie , notorious briberie , and couetousnesse , that mother sinne ; these are counted no sinnes : these beames are made but moates by prophane men , & they are so minced and carued , or there is some such necessitie of them , or some such other flourish or varnish must bee cast vpon them , as that they are little or none at all . Alas , alas , is not that a simple and a silly searche where such blockes as these are , lye vnespyed ? what are moul-hilles , when such mountains are not seene ? Moates wil be little regarded , where such beames are not discerned : but it is cleere , that therefore there is no true tryall , nor diligent search made : for a true cōuert wil search his hart for all , and will spare none : He deales in searching his own heart , as a good Iustice of peace in searching for Traitors or Seminarie Priests . Hee seekes not superficially , but most exactly , & leaueth neuer a corner vnsought , and he thinkes great sinnes to be infinit , and little sinnes great , and iudgeth no sin so small , but that it deserueth the anger of God , and therefore he wonders at the mercy of God , which throwes vs not all downe to hell in a moment : and hee crieth out with holy Ieremie : It is the Lords mercie that wee are not consumed . Away then with this superficiall and hypocriticall search , where so many sins are spared and not found out . It is Pharisaicall , for euen so the Pharisie , when he came into the Temple to recken with God , and to tell what Traytors hee hadde found , that is , what sins vpon good search he had espied , he returnes his precept , all is well , hee hath found neuer a one , but begins to thank God that he was so good , & so good , and not so ill , and so ill , nor yet like the Publicane . The world is full of Pharisies , not onely the Popish Churche , but euen our Church swarmes with these superficiall searches , who cannot ( because they wil not , ) finde any sinne to present vnto God. Men thinke in the countrey , a Church Officer hazards his Oath , if he present all well , and findeth no faulte in his parish , to present as punishable to the Ordinary : for men think it vnpossible , that there should bee none in a whole parish : then how doth that man hazard his owne soule , who being made ouerseer & searcher of his heart , findes nothing in it to present to the Lord. For it is no more easie to espye outward and actuall transgressions in a whole parish , then it is to find a heape of corruptions in a mans heart , if a man will search into the bottome of it with the light of Gods lawe . Therefore when the Lord comes and keepes his visitation , what shall become of such a man , but to vndergoe the strict & seuere search of the Almightie , because hee would not search himselfe ? Our bodies & liues are free frō Spanish Inquisition ( which is one of the last proppes , which Sathan hath lent the Pope , wherewith to vpholde his declining kingdome ) and the Lord grant we may be euer free from it . But in the meane time , that might put vs in mind how to deale with our corrupt heartes , and vnmortified affections , euen to erect an Inquisition ouer them , to lay in wayte for them , to search them narrowly , and to vse them roughly : yea , to set our hearts vpon the racke of Gods Lawe , that so it may confesse the secrete wickednesse of it : for the Papistes dooe not thincke vs Protestants , greater enemies to their superstition , then the inwarde corruptions of our hearts , are to our saluation : therefore it may bee a godly pollicie for euery man , euen to erect an Inquisitiō ouer his owne heart and conscience , and not to spare his most secret & dearest sins , and such as are neerest allyed to his owne nature : for that is the true search heere commaunded by the Prophet , & practised by all godlie and holie men : when a man purposeth to finde all that are , & to espie euen all his sinnes : for a godly man is neuer satisfied in his searche , but still , the more he findes , hee suspects the more are still behinde : and therefore he continueth ing his owne heart all his life long : Therefore let euerie professor looke to it betwixt God and his conscience , that he dallie not with himselfe in this case : for it hee doe , then when God comes with his priuie searche , his hypocrisie shall bee discouered , and his nakednes shal be laid open in the view of men , and Angels : to his eternall confusion . Thirdly , Search , saith the Prophet , but not so content : hee forceth it againe , Euen search you . In thus repeating and vrging this exhortation , the holie Ghost giues them and vs to vnderstand , that the true searching of a mans heart , and life , is a dutie of a great moment , and speciall necessity : therefore he leaues it not after once naming it , but inforceth it the seconde time , as beeing no matter of indifferencie , but of great necessitie : thereby shewing , that it is a principall dutie in Repentance , euen the beginning and foundation of all true grace . And further , it is a meanes also to preuent Gods iudgements : for when men search not themselues , then God sendes the fire of afflictions , and crosses to trie and search them : but when they search themselues , then God spareth to searche them by his iust iudgements . Nowe in that this dutie of searching , is both the beginning of all true grace , and the meanes to staye Gods iudgements , and therefore is so pithelie , and forceablie , vrged by the holie Ghost , it must teach vs all a necessarie lesson : namely , to make great conscience of searching our selues . First , because God hath so commanded , and we are to make conscience of obedience to euerie commandement . Secondly , because thereby we shall reape two so great commodities , as first , therby we shal lay a sure foundation for the good worke of grace in vs , and secondly , shal stay the hand of God , and his iudgements , from beeing executed vpon vs. Let vs therfore hearken to this counsaile of the holie Ghost , let vs take the fanne of the Law , and there with searche and winnow our hearts and liues . Our hearts for secret and hidden corruptions . Our liues , for committing of euill , and omitting of good . Doe with your hearts as men doe with their wheate : they will not suffer their corne to lye long in the chaffe , least the chaffe hurt it , but commits it to the fanne , that the winde may separate them : So the graces of God in our hearts are but corne , our sinnes and corruptions are chaffe : looke well , and thou shalt finde in thy selfe much chaffe , and but little corne : let not then the chaffe lye too long mingled with the corne , lest it corrupt the corne . Let not thy sinnes lye mingled with the grace of God in thee , if thou doe , they will choke it in the ende , and so depriue thee of all grace ; therefore rippe vp thy heart , and looke into thy life , and when thou hast sinned , enter into thy selfe , aske thy conscience what thou hast done , and bee not quiet till thou hast founde out thy sinne , and the foulenesse of it : and neuer thinke that thou knowest anie thing in Religion , till thou knowest what is in thine owne heart . And what are in thy speciall and priuiest corruptions , and looke into thine owne faults , not with a partiall eye , but with a censorious , and a straite iudgement , spare sinne in no man , but especiallie condemne it in thy selfe . But alas , these times of ours , crie out of an other state , for euen Ieremies case is ours : We may complaine as hee did , No man repents him of his wickednes , saying , what haue I done ? the same is the force of our people , and the sickenesse of all Nations : that euerie man runnes on in his sinnes , from sin to sinne carelesly : euen as the barde horse into the battaile . But how rare a thing is it , to finde a man , that daylie searcheth himselfe , and examines how he liues , and how the case standeth betwixte God and himselfe : and that when hee hath done amisse , entereth into the closet of his heart , and strikes himselfe vpon the breast , and disputes the case with himselfe , saying ; What haue I done ? O what is this , that I gaue done against GOD , against his Church , and against my own soule ? The want of this , is that which the Prophete complaines of in that place : not as though it was sufficient thus to doe , in a mans owne conscience : but because it is a good beginning , and a step to further grace . For if a man did seriously thus deale with his conscience after his sinne , his conscience woulde shape him such an aunswere , and woulde tell him so roundlie , what hee had done , that hee woulde take heede , howe he did the same againe , and looke more narrowely , and warilie to himselfe all the dayes of his life . Seeing therefore it is so necessarie a dutie , let euery one of vs enduour the practise of it , namely , to rippe and ransacke our heartes , and to searche our wayes vnto the bottome . Now for our better instruction , and furtherance in the performance heereof : you must knowe that this Search is to bee made by the Law of God , for nothing else but Gods lawe can helpe vs , and let vs see that which we must search for : for if we search by anie meanes , wee may seeke and search long enough , ere wee finde anie thing that will bee matter of Repentance . Aske the Diuell , hee will tell thee all is well , and that thou art in an excellent estate : and God loues thee , and thou art sure of heauen : this song the diuell alwayes singes for the most part , til a man comes to die , for then hee appeares in his colours , but till then , hee laboures to sing , and lull all men a sleepe in the cradle of securite . Aske your owne flesh , and your owne heartes and natures , and they will aunswere and say , that all is well and safe , and that wee haue beleeued , and loued , and feared GOD all our dayes . Aske the worlde , and men in the world : and they will answere , all is well ; and they will say further , that thou art a right good-fellowe , and art worthe twentie of these curious fooles that sticke vpon points , and stand vpon circumstances , as swearing , and drinking , and good fellowship , and gaming , and such other nice and circumstantiall points : thus wil worldly men aunswere : for thy prophane course is acceptable to them , because thereby thou approuest the same in them . Nay , goe further , and aske all humaine Learning in the world , and it cannot tell thee what one sinne is , nor what it is to offende God : so that there remaines onely the law of God , the light whereof will disclose the darkenesse of our heartes ; and the iustice whereof will reueale the righteousnesse and the peruersenesse of our Natures : therefore to the Lawe of GOD must wee flye to helpe vs in this search . And yet for our better helpe in this dutie , and that there may bee nothing wanting to that soule , that seeketh God , therefore wee are further to knowe , that if wee will searche our selues by the Lawe profitablie , wee must marke three rules , the truth whereof vnlesse wee knowe , acknowledge , and feele : wee shall neuer see our owne estate , nor profit by this search , but plod on from sin to sin , vntill we plunge into hell . The first Rule is , that euerie man that came from Adam , sinned in the sinne of Adam : thou must therefore knowe , that his sinne in eating the forbidden fruit , was thy sinne : and thou sinnedst therein , as well as hee ( though thou wast then vnborne ) and that thou art guiltie of it before God , and must aunswere for it to Gods iustice , vnlesse Christ doe it for thee . The reason heereof is , because wee are his seede and posteritie , wee were then in his loynes , he was the Father of vs all : and was not a priuate man as wee are now , but a publike person , the pledge of all mankinde , and bare the person of vs all at that time : therefore what hee did then , he did it for himselfe , and for vs : what couenant God made with him , was made for himself & vs : what God promised him , and hee to God , he promised for himselfe , & for vs : what he receiued for himselfe , and for vs : and what hee gained or lost by his fall ▪ he gained & lost for vs , as for himselfe . Hee lost the fauour of God , and originall puritie : therefore he lost it for all his posteritie : guiltinesse , and Gods anger , and corruption of nature which hee gained , he got for vs all , as well as for himselfe . If we doubt of this pointe , it is prooued by the Apostle : where the holie Ghost saith ; Sinne entred by one man , and death by sinne : and that sinne went ouer all , and that it went ouer all them , which sinned not in the like transgression with Adam , ( that is , euen our children ) who as they are borne , are borne not onely tainted with original corruption : but guilty also of Adams sinne . This is a most certaine truth , thogh it seeme strange , for few men thinke of it , that euer they shall answere for Adams sinne : and therefore if anie obiect , what reason is there that I answere for another mans sinne ? I answere , true , if it had beene Adams sinne alone : but it was his and thine also : for hee was thy Father , and stood in thy roome : and thou also since thou wast borne , hast confirmed what hee did . Now therefore , though not one of many thinkes seriouslie thereof : namely , that hee shoulde stand guiltie of a sinne committed fiue thousand yeares before hee was borne , yet seeing it is most true , both in Scripture and good reason : let euerie man subscribe in his conscience to this Truth . And let this bee thy first Resolution in this searche , that thou standest guiltie of Ad●ms transgression . The second rule to bee knowne is , that in euery man is all sinnes : more plainely , that in euerie man by nature are the seedes of all sinnes : and that not in the worste , but in the best natured men : make choyse of the best man , and the greatest sinne , and that worst sinne is to bee founde in that best man. If anie doubte of this , let him consider what originall sinne is , namely , a corruption of the powers of our soules ; and that not of some , or in part , but of all , & wholly . This corruptiō hath two partes . First , a want , not of some , but of all good inclination , a want of all goodnes . Secondly , a depriuation and pronenesse , not to some , but to all euil : & not a pronenes onely , but originall sinne infuseth into euery mās heart the seede of all corruption . Manie man stand much vpon their good meaning , and vpright heart , and bragge of a good nature : but they are foulely deceiued ; for take the ciuilest man vpon the earth , and the seedes of all sinnes in the worlde are in him by nature . But to explain this point fully , obserue these 2. clauses . First , I say not , the practise of all sinnes , but the seedes ; for all men practise not all sinne : the seedes are in their nature : but the practise is restrained , sometime by education , sometime by good and wholsome lawes : somtime the constitution of mens bodies , deny the practise of som sins , somtime the countrie a man dwelles in , or calling a man liues in , keepes him from the practise of some sinnes : and alwayes a generall and limitting grace of GOD , restrains the nature of all men , from running into manie sinnes : which hand of God , if God should take away , and leaue euerie man to his nature , wee should see that euerie man would practise anie sinne in the world : yea , euen the greatest sinnes that euer wee heard to bee done in the world . All men which knowe themselues , knowe this to be true , and the more a man knowes his owne heart , the more hee seeth that his heart is a Sea of all wickednesse : and that it is the mercie and grace of God , that hee hath not fallen into the mightiest and most monstrous sinnes in the world . Secondly , I say , by nature . For I knowe by good education , and by grace , it is otherwise : Grace rectifieth Nature , but that is no thankes to nature : for it is as euill and corrupt still , beeing seuered from grace : and therefore Nature must bee fullie abolished , afore man come to heauen . And yet ( though all this be true ) I say not that sin breakes out in all natures alike , though all natures bee alike corrupt : for the course of nature is restrained in some more then others , by the meanes aforesaide ; but this is the truth , that whereas some are not so angrie , some not so wanton , some not so cruell , some not so couetous , some not so ambitious , &c. as others ; that comes not from anie goodnesse of nature in them , aboue the other originallie , but from Gods hand , which tempereth , restraineth , and moderateth euerie mās nature as he seeth good . And if God did not thus moderate & restraine the natures of men , but suffer them to break out to the full : there would then bee no order , but all confusion in the worlde ; therefore , ( as especiallie for his Churches quietnes , so also for the preseruatiō of publike peace , and the vpholding of societie in the worlde , betweene man and man , ) the Lord holds a hand ouer euerie mans nature , and keepes euery one in a certaine compasse limited by the wisdome of his power , which restraining hand of his , if the Lord should take away , all societies and Common-wealthes , woulde bee turned vp-side downe , because euerie man by the vniuersall corruption of his Nature , would breake out into euery sinne : I ende this point with appealing to the testimonie of the consciences of all men , and especiallie of the best and holyest men , of whom I would aske this question : whether they finde not in their natures an inclination , euen to the fowlest sinnes in the worlde ; if shame , or feare , or else the grace of God restrained them not ? so that the best men doe know well enough , what adooe they haue with their corrupt natures , to keep them within the compasse of obedience . Nay , I yet adde further , the nature of men , & of all men , is so corrupt , since Adam : that euen the seede of the sinne against the holy Ghost , & a pronenesse to it , is in the nature of euery man ( though not one man amongst manie thousandes doe commit that sin , ) for seeing in that sinne there is a heape or Sea of all sinnes gathered together , he therefore that hath in his nature the seede of all sinnes , hath also the seede of it . And againe , seeing that all euills tendes to a perfection , as well as Grace doeth ; what reason therefore is there , but wee may safely thinke , that the Diuell would hale euery one to that height of sinne , if it were not that the powerfull hande of God preuented him , who will neyther suffer wicked men , nor the Diuell himselfe to bee so wicked as they coulde , and would be . The vse of this second rule , is notable . For in this searching of our selues , it sheweth vs what wee are , without all colour or deceit , and fully discouers vnto vs , the vglines of our natures : & it may teach vs all how to think and esteeme of our selues , when we heare of Caines vnnaturall murther , Pharaohs vnnaturall crueltie , the Sodomites vnnatural lust , Achitophels diuellish pollicie , Senacharibs horrible blasphemie , Iudas monstrous treason , Iulians fearefull Apostasie . When wee heare of the fearefull murthers , treasons , periuries , sinnes against nature , blasphemies , Apostasies , witchcrafts , crafts , and other the horrible sinnes of the worlde : let vs then returne into our selues , and looke homewardes , euen into our owne heartes , and confesse euerie one that these should haue beene euen thy sinnes also , if Gods grace had not preuented thee . This will humble thee , and make thee thinke vilely and basely of thy selfe , and so consequently bring thee to repentance and true amendement : and the verie reason , why men repent not , nor amend their wayes , is because they are Pharisies by nature , and thinke highly of themselues , and of their owne natures , and their naturall inclinations : this will be a harshe & a strāge doctrine to them ; Oh , they haue excellent narures , and they canot endure such , & such sinnes , and they thanke God , they are not as ill as others : but let all such men knowe , they must cease magnifying nature , & learne to magnifie Gods grace : Let them knowe , that nature in them , is in the roote , as much corrupt , as in the worst man in the world , and euerie mans heart is a bottomlesse fountaine of all sinne ; therefore praise not thy nature , but Gods grace and mercie , in giuing thee so good a nature ; or rather , so well restraining , and rectifying thy nature ; & stay not there , but desire of the Lord , that as hee hath giuen thee a better tempered nature , then to other men : so also hee woulde bestowe on thee his espeiiall and sauing grace : and as hee hath kept thee from the fearefull sinnes of others ( thou beeing as ill naturally as they ) so he would also leade thee into the way of saluation , which else the best nature in the worlde can neuer attaine vnto . The third rule to be knowne and practised of him , who will truely searche himselfe , is , that euerie man borne of Adam , is by nature the children of wrath , and Gods enemie : this is true of all without exception ; high or lowe , rich or poore , Noble or simple , borne in the visible church , or without . And further , by beeing enemie of God , hee is therefore borne subiect to hell , to damnation , and to all other curses : so that looke as a Traitor conuicted , stands thereby in his Princes high displeasure , and is sure of death without speciall pardon ; so standes euerie man when hee is borne , conuicted of high treason against God , in his high disfauour ; and is in danger of Hell , which is the fulfilling of the wrath of God. Thus Dauid confesseth of himselfe ; I was borne in iniquitie , and in sinne hath my mother conceiued mee : If in sinne , then in Gods wrath , and vnder the daunger of damnation . If anie aske , howe , or why this is so ? I answere , the trueth , as also the equitie of this third rule dependeth on the two former : for , because euery man is borne guiltie of Adams great sinne , and also tainted originally with al corruption , and a pronenesse of all sinne : therefore it followeth in equitie and iustice , that euery man is borne vnder the wrath and curse of God. This point is a plaine and euident trueth : yet men in the world thinke not so , and it is the cause , why men repent not of their sinnes : for most men thinke that by nature , they are in Gods fauour ; and therefore they neede not so sue for it in humiliation & repentance ; but only liue ciuillie , and do no open wrong , and all is well : whereas ( alas ) there is no condemned traitour , more out of his Princes fauour , nor more sure of death without a pardon , then all wee are out of Gods fauour , and sure of damnation , vnlesse wee procure Gods fauour againe , by Faith and Repentance . For the better opening of this third rule , and the manifesting of the Truth : let vs knowe further , that the curse of God , vnder the which wee all are borne , is three-fold . The first , is a bondage vnder Sathan : It is a certaine truth , that euerie man as hee is borne of his Parents , and till he repent , is a slaue of Sathan : man or woman , high or lowe , Sathan is his Lord and Maister . Hee sits as Iudge in his heart ; and in his sense Sathan is the king of the natiōs , and god of the world . Men wil in words defie Sathan , and not name him without defiance : and spit at him ; and yet ( alas ) hee is in their heartes : they spitte him out of their mouthes , but hee is lower ; they should also spit him out of their heartes , and that is true defiance indeede : for alas , he lodgeth in thy heart , and there hee maketh his Throne , and reignes vntil the spirit of regeneration dispossesse him : and till then , no seruant is subiect to his maister , no slaue to his Lorde , as is the heart of man by nature vnto Sathan , the Prince of darkenesse . Nay , our bondage , is more fearefull , then the slauerie of anie poore Christian , in the Spaniards , or in the Turkes Gallies : for their bodies are but in bondage , and at commaund , and vnder punishment , but our best part , our heart , our conscience , our soule it selfe is captiuated vnto him , and vnder his commaunde , who is the king of crueltie , and confusion , and lord of hell , whose commandements are iniustice , whose seruice is sinne , and whose hyre is damnation . The second part of the curse of the first death , or the death of the bodie : that is , a separation of the soule and bodie asunder for a time , namely , til the last iudgemēt . This death is duely and iustly the punishment of anie one , or the least sinne : therefore , howe due and iust a punishment , vppon that horrible heape of sinfulnesse , which is in euery mans nature ? and it is a most terrible curse . For it is the very gate of hell , and the downefall of damnation vnto all men , but such as by faith and repentance doe get their death sanctified by the death of Christ : vnto such men indeed it is no curse , but a gratious and glorious blessing , for it is altered by Christ his death . But vnto all men by nature , and which repent not , it is the heauie curse of Gods wrath , and the verie downe-fall into the gulfe of hell . The third part of the curse vnder which euerie man is borne , is , the second death : the death of soule and bodie ; which is the eternall want of Gods presence , and the accomplishment of his wrath : and an apprehension and feeling of that wrath , seazing on bodie , soule , and conscience . The first curse was a spirituall death ; the death of the soule . The second , a temporall death , the death of the bodie . The third , is an eternall death , a death both of soule and bodie together ; and for euer . This eternall death is the curse of all curses , the miserie of all miseries , and torment of all tormentes : and I shewe it thus . Often when thy toothe acheth , and sometime when thy headacheth , or in the paine of the stone or collicke , thou wouldest giue all that thou hast in the worlde to bee eased of that paine : Nay , in the extreamitie of some fittes , manie will wish themselues euen out of the world : Now , if the paine of one toothe , can so farre distemper minde and bodie , that it cannot bee releeued with all the pleasures of this life ; Oh then , what a torment shall that bee , when not one kinde of paine , but the whole viole of GODS wrath shall bee powred , not on one member , but on the whole soule , bodie , and conscience , and that not for a time , vnder hope of better : but eternallie without hope of release ; and that not in this world , where there are comforts , helpes , and remedies : but in that vglie and darksome place of torrments : and that not amongst liuing men , which might mittigate thy paine , or else bemone thee , and bewaile it with thee : but with the diuells , & dāned spirits , which will now laugh at thy destruction , and solace themselues in this thy miserie , and will reioyce , as thou diddest serue them in earth , so now in hell , to bee thy tormenters . It may bee therefore ( by the way ) a good warning and wisedome to vs all , when wee feele the extremitie of some bodilie paine , to consider with our selues , and say ; Oh then , what shall bee my miserie and torment , if I repent not ? when not one member , but soule , bodie , and conscience , shall bee racked and tormented in the feeling and apprehension of the anger of the Lorde of Hostes. In these three points stands that curse and wrath of God , vnder which euerie man is borne . And these doe answere to the three degrees of sinne , which are in vs : for as the two first rules taught vs , there is in euery man by nature , till hee repent , a threefolde guiltinesse . First , a guiltinesse of Adams sinne . Secondly , the taint of originall & vniuersall corruption . Thirdly , a pollution by manie outragious actuall sinnes . In the first of these euerie man is equallie guiltie . In the second , euerie man is equallie corrupt . But in the third , euerie one keepes that compasse , within which the Lorde will keepe them by his limiting power . Now as in our guiltinesse of Adams sinne , sinne hath his beginning : in original sinne , his continuance : in actuall sinne , his perfect on : So answerable herevnto , the wrath of God ( which alwayes standeth opposite to sinne ) is begunne in leauing vs by nature to the slauerie of Sathan , is continued by death , and is accomplished in damnation . And nowe these three rules , I commend to the carefull and Christian consideration of you all : certifying you from God , that as you can neuer bee saued , vnlesse you repent : nor repent , vnlesse you searche your selues , ( as heere the Prophet biddeth . ) So , that you can neuer search your selues aright , till you be perswaded , and resolued of these three rules , & of the truth of them all , euen in your hearts and consciences : Namely ; First , that thou art guiltie of Adams sinne . Secōdly , that thou art prone by nature to all euil in the world . Thirdly , that for these thou art subiect to the wrath of God , and to all the curses of his wrath : but when thou art in heart & conscience resolued , that these are true ; then thou art a fit scholler , for this Lesson of the Prophet , Search thy selfe . For when thou goest , thus prepared vnto this Search , and esteemest of thy selfe , as the three Rules haue described thee : then if thou Search into thy selfe , thou wilt finde thy selfe , and thy estate to bee such , as will cause thee to repent , returne and take a newe course : therefore what the Prophet saide to those Iewes , I say vnto you also , My brethren of this Realme of England , who are now heere gathered together , out of so manie countryes , and quarters of this Realme : yea , in the name of the same God , I cry vnto you ; Search . O Search your selues : and thinke it not a matter indifferent to doe , or not to doe it ? but knowe it , that God commands you , as euer you wil come to saluation : Search your selues . And the rather , because by these three Rules you see howe much chaffe of corruption is in your nature , and what neede therefore it hath to be searched into , and fanned by Repentance . Bee well assured thou man , whatsoeuer thou art : there is so much chaffe in thee , that if thou search not , and fanne it not out , thou wilt prooue nothing but Chaffe at the last day , and so be blowne away with the winde of Gods iustice into Hell. Take holde therfore of this exhortation , and deferre it not . Thou wilt not suffer thy Wheate to lye too long in the chaffe , for feare of hurting it : Is it then safe to suffer the Chaffe of thy sinnes and corruptions to lye cankering and rotting in thy heart ? Be sure that that little portion of grace , which thou attainest vnto , by liuing in the Church , and vnder the ministery of the word of God , will bee putryfied , and cleane corrupted with the Chaffe of thy sinnes : therefore againe , and againe , I exhorte you to make conscience of this dutie : Search into your selues , fanne out this chaffe , this presumption of ours , and high esteeming of our owne nature , and conceites of Gods fauour before we haue it : that so this Chaffe beeing blowne away , the Lord may then bestowe vpon vs soundnesse of grace , and the foundation of all goodnesse , which is a holy and humbled heart . Saluation is such a building , as the foundation thereof had neede to bee sure and strong : Ignorance , blindenesse , and presumption , are not sufficient foundations for such a building : therefore as no man wil build a strong house vpon anie earth , but hee will first search it , least it prooue sandie , and so ouerthrowe all : So a wise Christian will not build his saluation , vpon fancies and conceits , and naturall presumptions : but will Search , and looke into his heart : and finding these to be sandie , and rotten , and therefore too weake for the foundation of so glorious a building , will refuse them all , and labour to furnish his heart with such sounde grace , as wherevpon hee may trust so weightie a worke , as is the saluation of his soule . Againe , if thou wilt stande in the day of triall , then search thy heart betime , and discerne betwixt chaffe and wheate : thou seest , that chaffe flyeth away before the winde ; but good corne indures the Fanne , and the furie of the winde : so in the day of triall , temptation , sickenesse , or open persecution , the chaffe of naturall presumption , and outward formalitie in Religion , will flye away : and it must be the penitent , humbled , and beleeuing heart , which must then abide it out , and endure the Fan of temptations and persecutions . And to conclude , Let not the Diuell deceiue thee , in making thee imagine or hope to please God , and yet to let thy corruptions lie vnseene , and thy sinnes vnsearched out , least thereby thou marre all : for thou vsest not to laye vp wheate in thy garners , vntill it be purged from the chaffe : so thinke not to store vp anie sauing knoweledge , or anie other grace of God in thy heart , vntill the Chaffe of vanitie bee first blowne away , that so , the holie graces of God may be laid vp in the garners of thy soule . And therefore questionlesse , ( to speake one worde to touche our common professors , in the verie sore of their soules ) all knowledge that is stored vp in these vnpure and vnsearched hearts : is euen as wheate layd vp in the chaffe , which is , ( a thousand to one ) sure to bee eaten vp by the chaffe , so that , when the winnowing time of triall and persecution comes : I feare , that such men will ( for all their knowledge ) shrinke aside , and betraye the Trueth : their knowledge then prouing no better then chaffe , because it was layde vp in an vnholie heart . If therefore thou wouldest stande and endure , when Poperie , or persecution , or temptations come , if thou wouldest abide the furie of the fanne of temptations : nowe then exercise thy heart with the fanne of Gods lawe , Search and ransacke it , purge out the chaffe of corruption , and store vp knowledge in an holie heart , and a good conscience , and that will abide the violence of all temptations : yea , when God suffers the Diuell to doe with vs , as hee did with Peter , to winnowe vs like wheate , to sifte and trie vs , as he did Iob , with the furious winde of all his malice : then knowledge will prooue Wheate , that will abide the winde , and gold that will abide the fire : thus glorious will it bee in the ende , if wee followe this holie Prophets counsell , and Search our hearts . ¶ And thus much for the first pointe ( namely ) the dutie of searching heere commaunded , in which we haue stayed the longer , because it is the foundation of all the rest : and this beeing well layde , the whole building will goe vp the faster . Now wee come to the second generall point here laid downe : that is , whom must wee Search ? the Prophet answereth : your selues , not other men , but your selues . This search so vrged and inforced by the Prophet , must not bee of other mens hearts & liues , but of our owne : our owne are our charge , and not other mens : and therein is the saying true , which else is most false : Euery man for himselfe : for as euerie soule must bee saued by it selfe , so must it beleeue , repent , and search it selfe . The dutie therefore here commaunded , is for euerie man that woulde haue his soule to be saued , to search it , and reforme it , & leaue others to be searched by themselues . Here the holy Ghost meets with the common corruption of this world , ( and that is ) that men are Eagle eyed , to see into the liues of other men , but to looke into their owne heartes , and liues , they are blinder then Moles : they can see moates in other mens liues , but discerne not beames in their owne : whereby it comes to passe , that they stumble and fall fowlie : for the eyes of most men are set vpon others , and not vppon themselues : and therevpon it is , that an euill man , seeing oother men , and not himselfe : thinkes best of himselfe , and worst of other men : but contrariwise , a good man seeing himselfe , and not other men , thinkes worst of himselfe , and better of other men : an euill man lookes outward , and iudgeth other men : but a good man lookes homeward and iudgeth himselfe : and in iudging , condemnes himselfe , farre aboue other men : and that because by searching into his owne heart and waies , he knowes that by himselfe , which he knowes not by any man in the world besides . So then wee must search , not other mē , but our selues : our owne hearts & our owne liues are our charge , and burthen : the liues of other men concerne vs not , being priuate men , further then either to follow them being good , or take heede of them being euill : but to search , or be inquisitiue into them , is no dutie commaunded vs , but rather a foule and a base vice forbidden of God. Indeede Magistrates in their people , Pastours in their congregations , and housholders in their families are to search : but they can search onely for criminall causes , to open actuall sinnes : but this searching must be of our hearts , which no man can search , but our selues onely . Fewe men haue a calling to enquire into other mens liues , but euery man hath a calling to search into himselfe : but ( alas ) men doe farre otherwise , they suffer themselues to rotte in their owne sinnes , and erect an Inquisition ouer other mens liues , and it is to be seene in daily experience , that those men , who are the great Searchers and pryers into other men , are the neglecters and forgetters of themselues . And contrariwise , they who doe narrowly Search themselues and their owne wayes , and looke into the corners of their owne hearts , doe finde so much worke to doe with themselues , that they little busie themselues , wi●h other men . And thus much may suffice for that point . It followeth . O Nation not worthy to be beloued . The third point : Who must search ? the Iewes , who are here termed a Nation , not worthy to be beloued : and yet for all that , they are bid to search themselues , that so vpon their repentance , they might be beloued . Where , we may see the vnspeakable loue of God , and his wonderfull mercy , offering grace vnto such men , as are altogether vnworthy of it . Gods children are by nature like other men , and God findes nothing in them , why to respect them aboue other : but euen of his owne mercy , makes them worthy , who of themselues are not : therefore how worthy is that God , to haue all the loue of our harts , who loued vs , when we were not worthy to be beloued . But let vs examine more particularly , why God doth call the Iewes a Nation , not worthy to be beloued : I answere , God had blessed them aboue other Nations : Hee gaue them his couenant of grace , & thereby made them his people , and committed to their trust , his holy word and Oracles : but he delt not so with other Nations , neither had the heathen knowledge of his lawes . Besides all this , they hadde a better land then others about them , it flowed with Milke , and Honie , ( that is , with all commodities , and delights ) and though their Countrie was but little , yet themselues so populous , and so powerfull , that whilest they pleased God , no enemie durst set vpon then . Thus for soule and body , they were euery way a Nation , blessed of God , a people beloued of God aboue all others . Now , how did this people ( thus beloued of their God , ) requite this his loue , which they had no more deserued , then any other Nation ? Certainely , as they deserued it not afore they had it , so they requited it not when they had it : but requited this loue of God with sinne , with rebellion , and with disobedience . They tempted him , they prouoked him to wrath , they presumed of his mercy , and proued a most stubborne & stifnecked people , a froward generation : Moses partly saw this in his owne experience , and better discerned it in the spirite of Prophesie : and therefore , wondring at this their wickednes , he cried out ; Do you thus requite the Lord : O foolish people and vnwise ? thus , that is , with sin , and disobedience , which is the onely meanes to displease the Lord , & to prouoke him to wrath : for this cause they are worthily called a foolish and vnkind people by Moses , and here , by the Prophet . A Nation not worthy to be beloued : namely , for their vnthankefulnesse , and vnkindnes : which was such , as they not onely were slacke , and carelesse in performance of such duties as God required : but euē multiplyed their sinnes , and committed those soule rebellions , which his soule hated . And amongst many , the Prophet here in this Chapter , noteth three of their great sinnes : for which they were a Nation not worthy to be beloued . Couetousnesse , Crueltie ▪ and Deceit : all which were the more hainous and intollerable , because they were the sinnes of their Princes , their rulers , and their Priests , who should haue bin lights & examples to the rest . Now , although euery sinne in it selfe , is of that ill desert , as it is able to cast vs out of Gods fauour , and depriue vs of his loue : yet , behold , here God complaines , not vppon a little cause , but for wonderfull , and exceeding vnthankfulnes , & vnkindnes in them : who of all other should haue loued the Lord. As a man cares not for hard vsage from him , whom he esteemes not : but a little vnkindnesse dooth greatly greeue a man , from him who is loued and respected : so is it with the Lord our God , hee loued not the Gentiles , as hee did the Iewes , neither was hee so bountifull vnto them : and therefore , ( as wee may see ) though they liued alwayes in ignorance , and continued alwaies in disobedience ; yet , the Text saith , the time of that ignorance God regarded not : but when as the Iewes , his owne people , whom hee chose out of all people , and bestowed his loue vpon them , and made his Couenant of grace with them , when they became vnkind , vnthankfull , forgetfull , stubborne , and rebellious , that caused the Lord euen to complaine of that indignitie , and to cry out by Moses , Doe ye thus requite the Lord , O foolish people and vnwise ? And heereby the Prophet , O Nation not worthy to be beloued : and therefore there is no man , but if he be asked what hee thinkes of this Nation of the Iewes : he will aunswere , that they are a most vile and wicked people , a froward generation , and that they are worthy to taste deepely of all Gods plagues , who so farre abused his loue and mercy . But what doth this belong to them alone ? and is Israel a Nation not worthy to bee beloued ? Nay , I may cry out with as good cause : O England , a Nation not worthy to be beloued : For , God hath beene as good a God to vs , as he was to them : and wee haue beene as vnkind a people to him , as they were to him . But that I may be free from discrediting our natiō , & frō defiling my owne nest : let vs prooue both these points , and laye them open to the viewe of the world . 1. First therefore , the same mercies , and farre greater , haue beene powred and heaped vpon vs : hee hath called vs out of the dareknes : First , of Heathenisme , and then of Popery : his couenant of grace and saluation , he hath confirmed with vs , his treasures of his word and Sacraments , hee hath imparted to vs , his holy word neuer better preached , and the mysteries thereof neuer more plainly opened , since the time of the Apostles : and as wee haue Religion , so wee haue it vnder a Religious Prince , whereby it comes to passe , that these blessings of saluation , we enioy not in secret , or by stealth : but we haue it coūtenanced by authority ; so that religion is not barely allowed , but euen as it were euen thrust vpon men . Besides all this , wee haue a land also that floweth with milke and hony , it is plentifull in all good things : wee haue liberty & peace vnder a peaceable Prince , and the companions of peace , prosperitie , plenty , health , wealth , corne , wooll , golde , siluer , aboundance of all things , that may please the heart of man : thus hath God deserued the loue of England . 2. But now England , how hast thou requited this kindnesse of the Lord ? certainely euen with a great measure of vnkindnesse : that is , with more and greater sinnes then euer Israel did : so that if Moses spake true of them , then may our Moses much more truly cry out against England , doest thou thus requite the Lord , thou foolish people ? And if this prophet said thus of Israel for three sinnes , then may it be saide of England for three hundred sinnes ( O England ) a Nation not worthy to bee beloued : for thou hast multiplied thy transgressions , aboue theirs of Israel ; euen as though thou hadst resolued with thy self , the more Gods kindnes is heaped on thee , the more to multiply thy sinnes against him . For thou England , as thou hast requited the Lord with sins ; so not with a fewe sinnes , or smal sinnes , or sinnes , which hardly could haue bene preuented : for that had beene a matter of some excuse , or not of so great complaint . But thy sins are many , and grieuous , and capitall . And which is worst of all , wilfull and affected , euen as though God had deserued euill of vs : and that therefore wee ought malitiously to requite him . If any man make doubt of this , and therefore thinke I speake too hardly of our Church : I will thē deale plainly and particularly , and rip vp the sores of our Nation , that so they may be healed to the bottome . The common sinnes of England , wherewith the Lord is requited , are these . First , ignorance of Gods will and worship , ( I speake not of that compelled ignorance in many corners of our land , which is to bee pittied because they want the means ) but wilfull and affected ignorance . Men are ignorant , euen because they will be ignorant . Meanes of knowledge were neuer so plentiful , and yet neuer more grosse ignorance : is not he wilfully blind , who will not open his eyes in the light ? & can there bee any darknesse at noone day , but it must bee wilfull ? But our Nation is darke and blinde in the Sunne-shine of the Gospell , and grosly ignorant , when the Gospell beats their eares , and light shines round about them : so , as if they closed not their eyes , and stopped not their eares , they coulde not but both heare and see : who woulde look for ignorance after thirty fiue yeares preaching ? and yet , many are as ignorant , as if they had beene borne and brought vp vnder popery : so that our people are as euill as those in the dayes of Christ , of whome the holy Ghost saith ; Light is come into the world , but men loue darknesse more then light . So knowledge is come into England : but many English-men loue darknesse better then knowledge . Alas , how many thousands haue we in our Church , who know no more in religion , then they heare in common talke of all men , and which is worse , they thinke it sufficiēt also , & which is worst of all , wheras they might haue more , they will not , but care not for it . 2. The second maine sin of England , is Contempt of Christian Religion ; Religion hath bin among vs these fiue and thyrtie yeares ; but the more it is published , the more it is contemned , and reproched of many ; insomuch , as there is not the simplest fellow in a Country towne , who , although he knows not one point of religion , yet hee can mock and scorne such as are more religious then himselfe is : this is one of the moaths of England , that eates vp religion , this is grieuous in whomsoeuer , but most intollerable in two sortes of men . First , in them , who are altogether ignorant , that they should mocke they knowe not what . A pittifull thing to here one , who himselfe cannot giue the meaning of one petition in the Lords prayer , to vpbraide other men , because they are too forward : but it is the worst of all , when men of knowledge , and such as liue ciuilly , and would be counted good Christians , are indeed of the better sort , cannot abide to see others goe a little before them : but if they doe , presently they are hypocrites and dissemblers . Thus not prophanenesse , nor wickednes , but euen religion it selfe is a by-word , a mocking stocke , and matter of reproach ; so that in England at this day , the man or woman that begins to professe Religion , and to serue God , must resolue with himselfe to sustaine mockes and iniuries , euen as though hee liued among the enemies of religion , and not among professours ; and as religion increaseth and spreadeth it selfe , so doth the number of these mockers . O what a cursed sinne is this ? to contemne the greatest fauour that God can giue vs , that is , his holy religion : for the which we should rather praise him all the daies of our liues . All that God can giue a man in this world , is his Gospell , what then can God giue to bee regarded , whē his Gospell is cōtemned ? This sinne was neuer amongst the Iewes : they indeede regarded it not so as it deserued , but who did euer make a mocke and a scorne of it but England ? O England , how canst thou answere this ? God sendes thee the most precious iewell , that he can sende to a Nation ; and thou scornest it , & them that bring it , and them that receiue it ; euen as though it were no blessing , but a curse : so that as Christ saith to the Iewes , For which of my good workes doe you stone me ? So may the Lord say to England , I haue giuen thee a fruitfull land , a blessed Prince , golde and siluer , peace and liberty , plentie and prosperitie : for which of these ( O England ) doest thou contemne my religion ? The least of these deserue loue ; but England hath a better then all these ; that is , his Gospell , the word of saluation : and yet , that all is contemned ( as beeing nothing worth ) and those which confesse it , and those that bring it , and consequently , God himselfe that giue it . If England had no more sinnes but this : this deserues , that it should be saide of vs , that wee are a Nation not worthy to be beloued aboue all Nations : for some Nations woulde haue religion , that they might loue it , but they cannot haue it : some haue it , and loue it not : but in no Nation is it made a mocking-stocke , but in England . And where are those men , but in England , who ( like the dog in the manger ) will neyther entertaine religion themselues , nor suffer them that would : let vs in time take heede of this sinne , as a sinne that crieth to God , to reuenge so vile a dishonour done to his Maiestie : neyther is there any sinne that more certainely foreshowes , and more forcibly hastens the remoouing of the Gospell from vs. For high time is it to cease louing , where loue procures disdaine : And to stay giuing , where gifts are scorned . Carrie home this lesson to your great Townes and Cities where you dwell , for in these populous places , are these great mockers , for where God hath his professours , the Diuell hath his mockers ; and repent betimes of this sinne , for holde on in mocking , and bee sure that God ( who will not bee mocked ) will remooue his Gospel from you ; but if you leaue this sinne , and entertaine the Gospell ( as it worthilie deserueth , ) then be sure of it , that God wil continue the Gospel , to you , and your posterity after you , in the face of all your enemies round about you . 3. The thirde common sinne of England , is Blasphemie , manie wayes , but especiallie in vaine swearing , false swearing , and for-swearing , and the abuse of all the names and titles of the Lorde God. This sinne is generall , euen ouer the whole land , especiallie in Fayres , and Markets , where men for a little gaine , will not care to call the Lord of Hostes to be witnesse to a lye , and the God of truth to testifie an vntruth . And which is worst of all , Gods holie Name is vsed in vaine oathes , and ordinarie talke ; when men haue no cause to sweare at all : so that it is most lamentable to see and obserue , that the name of any man of honour , or worship , is vsed more reuerently , & lesse abused , then that fearfull and glorious name : the Lord our God. 4. The fourth generall and great sinne is , prophanation of the Sabbaoth . A common sinne euerie where , and yet so great a sinne , that where it raignes , in that countrey , congregation , family , man or woman , there is no feare of God , nor anie true grace in them : for the keeping of the Sabbaoth , is the maintaining , increasing , and publishing of religion . 5. The fifth sinne of our Nation , is , euill dealing in bargaining betwixte man and man. How hard a thing is it to finde an honest , simple , plaine dealing man ? and that euen in such great assemblies as this is . I feare present experience will testifie : you are nowe manie thousandes gathered together , some to buy , some to sell , some to exchaunge : Remember that I haue tolde you , an honest hearted and plaine dealing man is harde to finde : therefore labour to approoue your selues sincere hearted men ; remember the counsell of the holie Ghost ; Let no man oppresse nor defraude his brother in bargaining : for the Lorde is the auenger of all such thinges . These sinnes are generall and vniuersall as a canker : And so are the sinnes of the sixe , seuen ▪ & eight Commaundements , ( though they bee not altogether so common as these bee ) Murthers , Adulteries , Vsuries , Briberies , Extorsions , Cosonages , they are a but then vnder which , our earth grones ; and they crie against vs to heauen , so that vpon as good or much better cause may it be saide to vs , as to the Iewes : O Nation not worthy to be beloued . Looke at the outward face of our Church , at the signes of Gods loue , which are amongst vs , and at Gods dealing with vs ; and behold , we are a beautifull church , a glorious Nation , a Nation to be admired , and wondred at : but looke at the liues of our ordinary professours , looke at our sinnes , and at our requiting of Gods loue : and wee are a people of Sodome , as full of iniquities as they were , whose sinnes were so manie , so rise , and so ripe ; that at the last they will euen bring downe fire and brimstone , or some other strange iudgemēt vpon vs , if repentance do not preuent it , or the cryes and prayers of holy men stay not Gods hand . So then , let vs all here assembled , grant & confesse , that wee are a Nation so farre from beeing worthie to bee beloued , as that wee are most worthie to be hated , and to haue all the wrath of God powred vpon vs. Now then , are wee so ? and shall wee continue so still ? Nay , that is the worst , and most wretched of all : then let euery one of vs learne this dutie , enter into our selues , search our hearts and liues , that they may lie open to our owne sight , to the confusion of vs in our selues , that in God by repentance wee may be raised vp . Our sinnes lye open before the face of God , and stinke in his presence , and crie for vengeance : and before the face of Gods Angels , who bewaile it , & before the face of the Diuell , who reioyceth in our confusions : and shall they lye hidde onely to our selues ? Now then , if wee would haue them hidden from God , and stoppe the cry that they make against vs , and keepe them from Sathan , who accuseth vs for them ; we must so search our selues , that they may lye open vnto our owne heartes : Remember thou thy sinnes , and GOD will forget them : laye them open before thine owne face , and GOD will hyde them from his : write them vp for thy owne selfe , and God will blot them out of his remembrance : but if contrarywise thou hidest them , then assure thy selfe , the more thou hydest & buriest them , the more open doe they lye in the face of God : and then what will followe , but that they will all bee disclosed at the last day , to thine eternall confusion . Therfore againe , and againe , I exhorte you in the name of God , Search your selues , finde out your sinnes , confesse them to God freely , and ingeniouslie : confesse their deserts to be hell and damnation , humble your heartes to God , crye and call for pardon , as for life and death , purpose and promise to leaue them , begin a newe course of life , beleeue stedfastlie , and doubt not but of pardon and forgiuenesse in the blood of Christ , continue in that faith , and that newe course of life : So may Englande preuent Gods iudgements , & quench that great action of vnkindenes which God hath against them , and become a Nation as worthie ( vpon their faith and repentance ) in Christ to be beloued : as for their peace and prosperitie , they haue beene of all Nations of the earth admired . Hitherto of the third generall point . 4. The fourth generall point in this exhortation , is time limitted them , when they should Search . Before the Decree come forth , &c. As though the Prophet should say , Israel , repent before God execute his iudgementes on thee . For beholde the gratious dealing of God : Man sinneth , his sinnes deserue plagues : but God presently plagueth not , but deferres it , hee puts a time betwixte the sinne and the punishment ( ordinarily : ) this hee doeth to shewe his mercie vnto mankinde , because that he would not destroy them , if they would amende . Therefore , after the sinne , he smites not presently , but puts off his punishment , that in the mean time man may repent . Here the Prophet compares the Lorde to a mother , for as she conceiues the fruite in her wombe , and beares it a long time , ere shee bring it out : so the Lord after a mans sinnes , or a peoples sinn●s , conceiue ( that is ) ordaines , and decreeth a iudgement for it , but hee keepes it vp , and all that while hee beares it : But as shee , when her time is come , then trauailes and bringes foorth : So , when the time that God hath appointed , is come , and still sinne not repented of : then his iustice trauailes to bee deliuered of that iudgement , which mercie hath kept vp so long a time . Thus the olde worlde had an hundred and twentie yeares giuen them , for time of repentance ; all that while God was in conceiuing , at last when their sinnes were ripe , and no hope of amendment : then God trauelled , and brought forth a fearefull byrth , namely , the vniuersall flood , to wash away , and take reuenge vpon the vniuersall iniquities of those times . So mame hundreth yeares hee gaue vnto the Iewes , long hee was in conceiuing their destruction , and oftentimes he had it at the bringing foorth , as in the captiuity of Babylon , and vnder Antiochus ; yet his mercie stayed it : and still hee trauailed longer : telles them heere by the Prophet , that yet the Decree is not come foorth ( though it bee conceyued : ) but at last when Israel woulde not Repent , but grewe worse , and worse ; as in CHRIST his time ) then hee could containe no longer , but trauelled indeed , and though it be with griefe , yet hee hath brought forth : and what ? a most fearefull birth , euen an vtter desolation of that Kingdome and Countrey , of their Cittie , and Temple , and a dispersion of this nation ouer all the world : but as a woman at last is deliuered with daunger and difficultie , with paine and sorrowe : so the Lord long conceiues , but at last brings forth his iudgements : yet is it with griefe and vnwillingnes , and hee is loath ( as it were ) and much grieued to execute his most iuste iudgementes on those , who haue professed his name : hee often touched the Iewes a little , and as beeing vnwilling to smite them : hee drewe backe his hand againe : but at last when their sinnes did so increase , & were so strong , that they euen did wring out by violence his plagues from him , then with much bewailing of their great miserie ( as wee may see in Christ weeping for them ) hee executes his iudgementes on them . But as they are long a comming : so , when they come foorth , they were the heauier ; as a childe , the more fulnesse of time it hath , is the greater , the liuelier , and the stronger : so , Gods iudgements , the longer God deferreth them , & is in conceiuing them , the heauier are they , when they come : that is manifest in the Iewes , once his owne people , for hee hath destroyed their land , with an irrecouerable destruction , & smitten their posteritie , with a blindnesse of minde till this houre , so that to this daye , when the olde Testament is read , the vaile is ouer their eyes , that they cannot see the light of Christ Iesus , but plod on in fearefull and palpable blindenesse . This doctrine hath speciall vse to this our Church , to teache vs to looke to our selues betimes , and trye our owne woyes , and turne to the Lord , for we cannot tell how farre off his iudgements are : in reason they must needes bee neare , they haue beene so long deferred , and yet beene so iustlie deserued of vs. Certainely , God hath long beene in conceyuing iudgementes and plagues for the sinnes of England , and often hath Gods hande beene vpon vs , by Warre , Famine , Pestilence , In-vndations : and yet it hath beene puld backe againe : and his sword hath beene put vp into his sheathe , and God hath stayed his byrth , euen in the verie trauell , and wee haue escaped , euen as a man , whose necke hath beene vpon the blocke , and the Axe holden vppe to strike : so then , yet the day is not come , yet wee haue time : happie wee that euer wee sawe this daye , if nowe wee haue grace to repent , and Searche our heartes , for then wee shall stay his iudgement decreed , that it shall neuer come forth against vs : but if wee deferre to repent , put off from day to day , and lie rotting still in our sinnes : then knowe and bee assured , that as the Decree is established , so it must needes come foorth , and the stroke stricken , Repentance is too late : therefore what hee said to the Iewes , I say vnto vs , Search thy selfe O England : ( a Nation not worthie to bee beloued ) before the Decree come foorth , which is alreadie past against thee . Thus much for the fourth point . 5. Now followeth the last point : the reason of all . Why should wee searche our selues ? The reason is included in the fourth point : For there is a decree come forth against thee . And although the execution be defeated , and though God bee vnwilling to take it out , yet without repentance , it is most certaine , it shall come forth , and be executed at the last . In one word , this is the reason . Repent , or else certainely God will take vengeance : But ( will mans heart say ) is this true ? Or rather these bee but wordes to feare men , and to keepe them in awe . I answere , for proofe and experience hereof , neuer goe further 〈◊〉 this place , and present example wee haue in hand , the Prophet bids them Search , Search , and Repent , else , as certainely as there was a iudgement conceiued , so certainely it should be executed vpon them : they would not heare , nor Search , nor repent : but what followed ; let all men iudge , whether God is not true of his worde to them or no : yea alas , who seeth not that God hath trauelled indeede , and hath brought foorth a fearefull iudgement on them , and hath made them for these thousand yeares , and a halfe , the gazing-stocke , the by-word , and the amazement of all the world . Thus was it threatened to the Iewes , and thu 〈…〉 is performed : and certainely thus hath it beene threatned , and thus shall it bee performed to thee , Oh England , except thou preuent the iudgements that are comming : Oh happie England , that I may say vnto thee , it is yet but comming . For as for the miserable Iewes , vppon them ( alas ) it is come alreadie : vnto those poore soules it can bee saide no more , Repent before the Decree come foorth : for it is nowe past : but thou art happie , for thy Day is not yet come : yet I may say vnto thee , Repent before the Decree come foorth : and Oh happie England , that thou mavest heare this worde : ( Before ) sounding in thine eares . Therefore my beloued brethren , who are heere assembled out ( almost ) of euerie corner of this Kingdome , heare my wordes : and carrie them home with you into all Countryes , God is the same God still , as iust , & as iealous , as euer he was : our sinnes are as ill , nay , much viler then the Iewes were : howe can it bee then , but that must fall to vs that fell to them ? therefore the zeale of Gods glorie , and my desire of your saluations , make me , that I dare not flatter , but tell you the truth : that is , that out of all question , if wee search not our selues and Repent : there is a generall iudgement in preparing for vs : certainly the Decree is out , and what can stop the execution of it , but Repentance : God hath long spared , and he hath bene long in trauelling , therfore ( though nothing can bee saide in way of Prophesie ) I am in my conscience perswaded to feare , & that out of infallible grounds of the word of God , that a plague , and a iudgement , and that moste fearefull , hangs ouer England : and that it is alreadie pronounced vppon this Nation , and shall bee as certainely executed , without a visible reformation : and because I may seeme to speake somewhat large , giue mee leaue to giue you the reasons inducing me herevnto . 1. First , the Gospell hath bene preached these fiue and thirty yeares , & is daily more and more , so that , the light therefore neuer shone more gloriouslie , since the Primitiue Church : yet for all this , there is a generall ignorance , generall of all people , generall of all points , yea , as thogh there were no Preaching at all : yea , when Poperie was newely bannished , there was more knowledge in manie , then is nowe in the bodie of our Nation : and the more it is preached , the more ignorāt are many , the more blind , and the more hardened ( euen as a Stithie the more it is beaten vppon , the harder it is ) so they , the more they heare the Gospell , the lesse esteeme they it , and the more they contemne it : and the more God calles , the deaffer they are : and the more they are commaunded , the more they disobey . We Preachers may crie till our Lunges flye out , or bee spent within vs , and men are mooued no more then stones . Oh alas , what is this , or what can this bee : but a fearefull signe of destruction ? Will anie man endure alwayes to bee mocked ? then howe long hath GOD beene mocked ? Will anie man endure to stande knocking continuallie ? If then God hath stoode knocking at our heartes fiue and thirtie yeares : it is nowe time to be gone , vnlesse we open presently ? But if wee will knowe what this argueth , to contemne the Gospell , and not to repent , when the Word is so abundantly preached : reade the Storie of Elie , his wicked sonnes . He spake vnto them , and gaue them godlie counsaile , but they hearkened not vnto the voyce of their father : But will some say , that is no great matter , not to heare their Father a common thing : but marke what followeth . They would not heare their father , because the Lorde woulde destroy them : a fearefull thing . Euen so it is with a nation , or a people : are they taught , and are they worse and worse ? take heede : If Elyes sonnes obey not , it is , because God will destroy them . If therefore Elie , and many Elyes haue spoken to England , and England heares not , England obeyeth not , England repents not : take heede the the Lord in heauen say not , England will not heare the voice of the Prophets , because I will destroy it . Let no mā say , we take vpon vs to prophesie : we onely giue warning , and shew the danger , by example of the like . My second reason is this . One iudgement executed , and not working repentance , is alwaies a fore-runner of an other : that Rule is certaine , and an euident truth , & needs no prouing . Now , wee haue beene visited with famines , Earth-quakes , pestilences , invndations , Thunder and lightnings in winter , and most straunge and vnseasonable weather : but alas , all these haue taken no effect : where is the humiliation , Repentance and reformation which they haue wrought ? therefore it must needes bee , there remains behind a greater iudgement . Men may be so madde to thinke these to be ordinarie things , and to come by course of Nature , and ordinarie causes : but certainly they are the shaking of the Rod , and fore-runners of a great iudgement , vnlesse Repentance cutte off their course . For look as one cloud followeth another , till the Sunne consume them : so one iudgement hastens after an other , and repentance onely is the Sunne , which must dispell them . 3. Thirdly , it stands with the iustice of God , according as he hath reuealed it in the Scripture , especially in Deut. 28. out of the whole Chapter , it must needes bee gathered as a Rule . I will curse that people that breake my lawes : nowe wee may not deny but this land of ours , is for abundance of sinne , a people of Sodome . All kinde of sinnes , in all estates of men , rage & raigne euery day more and more : therefore I conclude , that vnlesse we repent , and so dissolue this cloud of iudgemēt , that hangs ouer our heades : it cannot be , but a most fearefull tempest is to come at the last , and when it is come , it will be too late to wish they had done it . Therefore in the bowels of CHRIST IESVS . Let this bee to intreate and exhort you all , to search and looke into your selues , that so repenting and changing your wayes , you may get the sword againe into his sheath , which is alreadie drawne out , but yet hath not stricken home , and may quench the wrath which is alreadie kindled , but yet burnes not out as it will doe , if by repentance we quench it not : and doe this euery one , as you tender the saluation of your owne soules , and the continuance of the Gospell to this glorious Nation , and the peace and prosperous state of this Church and common wealth . For let mē make what causes they will , it is certainely sinfulnesse that ouerturnes kingdomes , and changeth states , as all these kingdomes and states haue felt , who haue continued finally to contemne the Gospell . It followeth : And you be as chaffe , that passeth on a day . The Prophet proceedeth , and describeth more plainly , the manner and state of that plague , which God will sende vpon them : the meaning was partly opened before , to bee in effect thus much ; Search your selues , least God take his fanne and try you , because you woulde not trye your selues , and finding you vppon the tryall , not sound Wheate , but light Chaffe : blowe you to Hell with the winde of his wrath : the Metaphor which the Prophet vseth is this , he compares the Lord to a husbandman , great and rich , the whole world is his corne fielde : seuerall Nations , ( as this of ours for one ) are his heapes of corne : but the heapes of corne bee full of Chaffe , that is , these particular Churches , are full of hypocrites : nowe a wise husbandman letteth Corne and Chaffe lye together no longer , then till the wind doth blowe , and then he appoints his fanning time to seuer his corne from his chaffe , and to blow away his chaffe , and lay vp his corne : so God , the great and wise husbandman , will not let the chaffe lye for euer amongst the Wheat , he hath therefore appointed his fāning times , whē to blow the chaff into hel , & to gather his wheat into heauenly garners . Nowe Gods winnowing times are two , the one is at the last day , after this life , and that is Gods great winnowing day of all his corne ( that of all men ) when the bad shall be seuered frō the good for euer , neuer to be mingled againe with them , but by the strong & powerfull fan of his last and finall iudgement to be blown into hell : the winde of whose wrath , at that day , shal be strōger to blow them all away , then all the wind in the world to blowe away one handfull of light Chaffe . 2. Gods other fanning time , is in this world , and that is also double . The one is , when the word is preached : the Preaching of the word is one of Gods fannes : For when the Gospell is preached to a Nation or Congregation , it Fannes them , and tries them , and purgeth them , and so serues them , that a man may see a manifest difference of the chaffe and the wheat , that is , of the goodly man , and the wicked man : this preaching of the Gospell doth Iohn the Baptist expresly call a Fanne : where the holy Ghost pursueth this whole Metaphor most plainely , speaking of Christ , he saith , Whose Fanne is in his hand , and he will throughly purge his Floore , and gather his wheate into his garner , but the Chaffe hee will burne with fire vnquenchable . The winde of this Fanne of the word preached , is so strong , as that it seuers the Chaffe from the Wheate , that is , good professors from hypocrites in the visible Church , and blowes so strongly vpon the wicked , that it brings them to the beginning of Hell euen in this world , for it so worketh vpon the conscience , as if it cannot conuert them , it strikes them with feare , terrour and torment , either in life or at death , which torment of conscience is the very flashes of hell-fire . But , when this first Fanne of the word , will not serue to bring men to repentance , ( for the word preached , doth not confound a man actually , but onely pronounce the sentence , and thereby striue strike the consciēce ) then God hath another fanne , and that is the Fanne of his iudgements : and that fanning or winnowing time is , when he executes his vengeance and his iudgements on a Nation : this is his latter fanne , when the first will not preuaile , this is his powerfull and strong fan driuen about with the winde of his wrath , this fanne went ouer the olde worlde , and swept them all away , and went ouer the Nation of the Iewes , and wee see they are no more . 1. These three fannes of God , make a threefold separation of the Chaffe from the wheate , that is , of the wicked from the Elect : with the fanne of his worde which is powerfull , hee seuers them in all affection , and disposition , and makes a distinction of them , so , as generally the wheat is knowne to be wheat , and Chaffe discerned to bee Chaffe , by the Preaching of the word : but though the tare be knowne to be tare , yet both grow together , so that the word onely serues them in affection , and sets seuerall notes of distinction vpon them both . 2. But then the second fan of his iudgements is more violent , for thereby he seuereth them asunder in soule , gathering the godly men , as his Wheate into the heauens , and blowing the soules of the wicked into hell : but yet the bodies of them both lye together , as partakers of the same iudgement , so subiect to the same corruption , and are all lodged in the same graue of the earth , and death hath like dominion ouer them all . 3. But afterwards at the last day , at Gods great haruest , and great winnowing time , he then with the winde of his power , seuereth them asunder in soule and body . Wheat from the chaffe , Sheepe from the Goates , and separateth them , neuer to be mingled againe for euer and euer : and then with the winde of his wrath , hee blowes the chaffe into fire vnquenchable , and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen . So then , the first seuereth them in affectiō . The second , in soule , for a time . The third , actually in soule and body , for euer and euer . Nowe of these three winnowing times , the holy Ghost speaketh here properly of the second : namely , the fanne of Gods iudgements : so that , the meaning of the Metaphor is this : Search your selues and repent betimes , lest God come vppon you with some fearefull Iudgements : because you haue so long contemned the fanne of the word , and finding you too light to abide the triall , doe take you away in the iudgement , and cast you into hell : for as sure as the fanne of the word hath made differēce of you , which are chaffe , and which are wheate , so sure shall the fanne of his iudgements , blow away the chaffe to hell and damnation . Thus much for the meaning . Now for the vse , for vs in England , the case stands thus : Our Church doubtlesse is Gods corne field , and wee are the corne heape of God : and those Brownists and Sectaries are blinde and besotted , who cannot see that the Church of England is a godly heape of Gods corne : but withall , we must confesse , we are full of chaffe : that is , of prophane and wicked hypocrites , whose hearts and mindes abound in sinnes and rebellions : and many of our best professours are also too full of chaffe ( that is ) of corruptions , and do giue themselues too much libertie in many sinnes : but alas , the pure wheate , how thinne is it scattered ? how hard to find a man ( at least a family ) which dedicate themselues to the Lord in holy and sincere obedience , and labour to make conscience of all sinnes : now therefore , seeing wee are Gods corne field , and wee haue some pure wheate amongst much chaffe , therefore God will winnow vs to find out the corne , if he haue but one corne of wheate in a handfull of chaffe , but one good man of many , hee will stirre all the heape for those few corners , hee will not care to blow all the chaffe to hell , to finde out those fewe cornes of Wheate , to lay them vp in heauen : so that out of all question , England being so full of chaffe , must looke to be winnowed . Now for the first Fanne of his word , it hath beene vsed in this land these fiue and thirtie yeares , and that as powerfully , and as plentifully as any where in the world , and yet ( alas ) many are more godlesse , more ignorant , more prophane then euer they were , yea , wickednesse groweth , and the chaffe increaseth aboue the wheate : be sure therefore , that God will bring his second fanne vpon vs ; because we will not suffer the first , and milde and gentle fan of his word to try and search vs : therefore wee will bring the fearefull fanne of his iudgements , and with it , hee will blowe soule and body into hell , with those our sinnes and corruptions , which we would not suffer the fanne of Gods word to blow from vs. The first hath so long blowne in vaine , that the second must needes come vnto vs , and it hath already begun to blow : three or foure blastes haue blowne ouer vs ; famine , pestilence , earth-quakes , fire , water , winde , these haue so blowne some of vs , that they haue taken away a great number of vs For vs that remaine , this onely remaines , that wee strengthen our selues by grace , to bee able to stand against the next blast , for come it will , and when it comes no wealth nor worldly thing can inable vs to endure it , onely faith and repentance , and the grace of God will stand at that day . Now therefore , in that so fearefull a fanning abideth vs : seeing it is so neere ( as appeareth by the blastes already past ouer vs , which are nothing but the forerunners of a greater tempest ) what should be our care ( except wee care not to be blowne body and soule into hell ) but to labour to eschew this fearefull fanne of Gods wrath : or at least , if it come vpon vs , that it may not blow vs to hell , but hasten vs to heauen . If thy heart be touched to aske how this may be . I answer thee , only to follow the Prophets aduice in this place , by searching and trying our selues . The way to escape Gods triall , is to try thy selfe : & to escape Gods iugdement , to be a iudge to thine owne soule : and so the way to escape the fearefull fanne of God , is to fanne their owne heart by the law of God. For whomsoeuer the first fanne ( that is , the worde of God ) doth worke vpon : these men are neuer blowne away with the fan of Gods iudgements . O then , entertaine the word of God into thy heart , submit thy soule vnto it , let it pierce and try , & ransacke thy heart , and lay before thee thy wretched estate by thy sinnes , and when thou seest thy nakednesse and misery , confesse it , bewaile it , and be humbled for it , cry and call for mercy and forgiuenes , pray against thy speciall sinnes , striue to purge them out , as the poyson of thy soule , craue grace from God for all thy sinnes : if thou seest any sinnes more welcome to thy nature , more deere vnto thee , and which more preuaile against thee , then others doe , pray against these sinnes , and striue against them aboue all : & endeaour , that by the fanne of Gods word , they may be blowne away from thee . When thou hast done this , marke what will come of it : when thou hast fanned thy selfe , GOD will not fanne thee : but when the fanne of his iudgement comes & bloweth so strongly vpon the wicked , then the Lorde finding thee alreadie fanned , and clensed by his word , will spare thee , and his iudgement shall either blow ouer thee , and passe by thee vntouched ( as ouer Lot , in the destruction of Sodome ) or else shall fanne out all thy corruptions , and blowe thee vp to heauen , to be laide vp as pure wheate in the heauenly garners , and mansions of glorie , which Christ ascribed to prepare for thee . Now then amongst those many businesses , with which this world doth cumber euerie of vs ( all which shall perish with the world it selfe ) let vs good brethren , spare sometime for this great businesse . Martha may be combred about many things , but this is that one thing , which is necessarie : therefore whatsoeuer is done , let not this be vndone . Once a day put thy selfe and thy life vnder the fanne of Gods lawe , try thy selfe what thou art , and thy life , how thou liuest . Once a day keepe a court in thy conscience , call thy thoughts , thy wordes , and thy deedes to their triall : let the ten commaundements passe vppon them , and thy sinnes and corruptions which thou findest to be chaffe , blow them away by repentance , so shalt thou remain pure and cleane wheate , fit for the house and Church of GOD in this world , and for his kingdome in heauen . But , if wee will not doe this , then alas , what will follow ? my heart greeueth to vtter it : but I must , vnlesse I should bee a false Prophet : and therefore I will. Our long peace , plenty , and ease , haue bred great sinnes , so great , that they reach to heauen , and prouoke Gods Maiestie to his face , & so strong , that they will violently draw downe iudgemēts from God vpon vs : which when they come , they will bee so powerfull , and so violent , that they will blowe vs away like chaffe , and bring this kingdome to some miserable ruine . O therefore how happy are wee , if we can entertaine this doctrine , & practise it : for in so doing , wee shall preuent Gods iudgements , we shall continue the Gospell to this land , and preserue this glorious Nation from being destroyed or dispeopled , by some fearefull iudgement . Beloued , you come hither to this place , purposely to buy and sell , and thereby to better your estates in this world : how happy then are you , if besides the good markets you make for your bodies and estates , you learne also how to make your selues abide the triall of Gods iudgements , and how to be made pure corne , fit to replenish the garners of heauen , and howe to continue Gods fauour and the Gospell to this Nation . If thou goe away with this lesson , thou hast a Iewell more worth , then thou shouldest goe home possessed of all the huge riches of this Faire : you call this and such like times Faire times : but if thou learne this lesson right , then thou maiest say , that this was the fairest day in deede , that euer shone vpon thee , since thou wast borne . This pretious Iewell which I haue spoken of al this while , I here offer vnto thee . Euery one bringes hither something to be solde , this is the marchandise that I bring and set to sale vnto you : what euer commoditie any of you bring , it is from some quarter of this land , but all is from the earth : but this that I bring , it is from heauen : and all the earth cannot yeelde it : and as it is from heauen , so it is of a heauenly vertue , and will worke that which all the wealth in this Faire is not able to doe : therefore cast not to buy the basest , and let passe the best of all : and neuer alledge that it is aboue thy compasse , and being a Iewell , it is too deere and costly for thee : for I offer it freely vnto you , and to euery one of you , I pronounce vnto you from the Lord , that here this blessed doctrine is offered vnto you all , in his name , freely , and that you may buy it without money . Happy is that day , when thou comming so farre to buy things for thy body , and payes so deare for them , doest meete with so precious a Iewell , the vertue whereof , is to saue thy soule , and payest nothing for it . Thou mayest hereafter reioyce , and say : I went to buy and sell , and to helpe my body : but I haue also learned to saue my soule . I went thither to helpe to mainiaine my owne estate : but I haue learned to helpe to maintaine England in prosperitie : for assuredly , if wee would all of vs learne this lesson , and practise it , wee might assure our selues of the glorious prosperitie of England , to continue from generation to generation : whereas alas , if wee continue and goe forward in our sinnes , and impenitencie , it is greatly to be feared , that neyther the Gospell , nor this peace , will reach to our posteritie . Therefore now to make an end ; I once againe , and lastly , commend this doctrine to you all , and euery one of you ( for this marchandise that I bring , is of that nature , that though some take it , yet there is also inough for euery one ) and I commend it vnto you , euen from the very mouth of God himselfe : thinke of it I charge thee , as euer thou lookest to appeare before the face of Christ Iesus the great Iudge , at the last day ; and if thou wouldest escape the rigour of that iudgement , enter now into iudgement with thy selfe , & search thy selfe : if thou now wilt not receiue this doctrine , then shal it at the last day be a bill of Enditement against thee , for if it saue thee not , it shal condemne thee : think of it therfore seriously , as a matter that concerns thy soule & body : yea , and thy posterity , and this whole Realme , all which shall smart for it , if we repent not . And if the body of our people , and those , whose hearts are wedded to this world , will not entertaine this doctrine ; thē I turne vnto you that feare the Lord , and to you I direct my last warning ; Search , O search , and try your hearts & liues , renew & reuiue your faith & repentance , that if iudgements doe come and blow vpon this Nation , and driue the Gospell from it , and it to hell : that yet you may haue a testimonie to your consciences , that you did not pull downe this generall calamitie , but for your parts laboured to haue preuented it , by your earnest prayers and hartie repentance : that so , the posteritie ensuing , may not curse you , but speake reuerently of you , and praise God for you , and wish that all had done as you did ; for then had they enioyed this goodly lande , and all Gods blessings with it , as we their forefathers did before them : and so shall our names not rotte , but flourish amongst the posterities to come , which shall be partakers of the desolation : And when we haue renewed our repentance , let vs then euery one of vs , deale with the Lord by earnest prayer for this Church and Nation , that the Lord would shew his mercy vpon it , and continue vnto it , this peace and the Gospell : it is nothing with the Lord to doe it , his powerfull hand is not shortened , he can continue our peace : when the Papists looke for hurli-burlies , hee can continue the Gospell , when they hope to set vp their Idolatrie againe : let vs therefore applye the Lord with our prayers , and with Moses set our selues in the breach , and pray for the ignorance of the multitude , and bewaile their sinnes , who bewaile not their owne . So did Noah , Daniel , and Iob , in their ages , and praied for the people in generall calamities : let vs all bee Noahs , Daniels , and Iobs , in our generations : if wee doe thus , then when Iudgements come , we shall either turne them away from our Nation , or at the least wee shall deliuer our owne soules . Let vs now turne to the Lord in prayer , and because it cannot be hoped , but that this our generall sinfulnesse must needes ende with some heauie Iudgement : let vs desire the Lord still to defet our deserued punishments , and still to spare vs , and to giue vs time and leysure to repent : that so , wee entring into our selues , and searching our hearts , and turning to the Lord : wee may turne away his imminent Iudgements , and that when his wrath doth burne out indeede , we may then be counted worthy in Christ , to escape those things which must needs come vpon the world . Amen . Willam Perkins . Lament . 3. Let vs Search and trye our wayes , and turne againe to the Lord. Trin-vni Deo gloria . FINIS . Notes, typically marginal, from the original text Notes for div A09417-e150 Canitius in Cate●hismo . Costerus in Enchiridio . Corradus , Nauarrus , Loper Sairus , Grasffius , Hallus , and many other . Deering , Greenha , Bradford , and many . Maister Perkings , but fortie yeares olde at his death . Ps. 11. 16. Apoc. 2. 10. 1. Thes. 5. 24. Notes for div A09417-e950 Lam 3. Rom. 5. 14. Gen. 4. Exod. 1. Gen. 8. 2. Sam. 15 ▪ & 16. Esay . 38. Rom. 3. 2. Ps. 143. 20. Psal. 147. Acts 17. verse . 30. Iohn . 10. 32 There were then present inhabitants of London . York , Cambridge , Oxford , Norwich , Bristow , Ipswich , Colchester , Worcester , Hull , Lin , Manchester , Kendal , Couentry , Nottingham , Northampton , Bath . , Lincolne , Darby L●icester , Chester , Newecastle , & of many other most populous cities & Townes of England . 1. Sam. 2. 13. In the plague at Londō ther dyed some weeke almost . 2000. a weeke in 92. But in 1603. there died 3300. in a weeke . At Stirbridg Faire . 
A54391	----	The whole duty of man, containing a practical table of the Ten commandments wherein the sins forbidden, and the duties commanded, or implied are clearly discovered / by famous Mr. Will. Perkins. Perkins, William, 1558-1602. 1674 Approx. 14 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A54391 Wing P1573 ESTC R222949 11877121 ocm 11877121 50274 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54391) Transcribed from: (Early English Books Online ; image set 50274) Images scanned from microfilm: (Early English books, 1641-1700 ; 504:20) The whole duty of man, containing a practical table of the Ten commandments wherein the sins forbidden, and the duties commanded, or implied are clearly discovered / by famous Mr. Will. Perkins. Perkins, William, 1558-1602. 1 sheet (2 columns) Printed for William Miller..., London : 1674. Caption title. Broadside. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ten commandments. Broadsides -- England -- London -- 17th century 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The whole Duty of Man , Containing a PRACTICAL TABLE of the TEN COMMANDMENTS : Wherein the Sins forbidden , and the Duties commanded , or implied are clearly discovered , by Famous Mr. Will. Perkins . I. The first Commandment . THou shalt have no other Gods before me . In which Commandment note these two Affirmatives . 1. That we must acknowledge God. 2. We must acknowledge no other God but him . And the love required from this God is , To hear his Word willingly , to speak and think of him frequently , and to do his will chearfully , to yield up body and soul for his Cause , to delight in his presence , and to bewail his absence , to love and hate what he doth , and to draw others to that love , to rest upon his revealed Counsels , and to call upon his name with affiance . The Negative part of this Commandment , is , to acknowledge none other than the true God , where note these things forbidden ; Ignorance of this God and of his will ; Atheism , denying God , or his Attributes , of Justice , Wisdom , Providence , Presence , &c. setting our hearts upon any other thing , distrust in God exprest by impatient suffering , despair of his truth , exprest by Creature-confidence , Riches , Pleasures , Physicians . Self-love hates God , declines his wayes , flies from him ; the want of God's fear hardens the heart , is carnally secure , and will neither acknowledge God's Judgments , nor his own sin . II. The Second Commandment . Thou shalt not make unto thee any Graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the Water under the Earth ; Thou shalt not bow down thy self to them ; for I the Lord thy God am a jealous God , visiting the Iniquity of the Fathers upon the Children , unto the third and fourth Generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my Commandments . The Affirmative part of this Commandment , is , to worship God in Spirit and Truth , wherein the ordinary means of God's Worship is commanded , as calling upon his Name , by humble Supplication , hearty Thanksgiving , by reading , hearing , talking and continual meditating on God's Word , use of the Sacraments , all this to be done holily , as God's Word commands . The Negative Part of this Commandment , is , neither to worship any false Gods , nor the true God with false worship , and here is forbidden any Image , Similitude , Likeness , or Figure whatsoever ; for all Idols are lies , and all the badges and monuments thereof , or to worship the beast and receive his mark ; all hypocrisie is to be also avoided , to make a glorious shew of serving God , or to pry into others weakness and not mind our selves , or to be more zealous for Tradition than Truth . III. The third Commandment . Thou shalt not take the Name of the Lord thy God in vain ; for the Lord will not hold him guiltless that taketh his Name in vain . The Affirmative Part of this Commandment , is , to be zealous of God's Glory above all things , to use God's Titles only in serious affairs with all reverence , to celebrate God's praise which shines in his Creatures . To confirm the Truth by an Oath , with the Invocation of God alone , as a witness of Truth and revenger of a Lie. The form of this Oath must be truly , justly , in Judgment , whether publick or private . We are also commanded to sanctifie God's Creatures , as Meats , Drinks , Works , Callings , Marriage , &c. by the reverent use of his Holy Name , for a blessing on , or return of thanks for blessings received , the Creatures being sanctified by the Word and Prayer . The Negative Part of this Commandment , is , Perjury , either lying unto God , or vocation of God's Name to confirm a lye , or to swear in common talk , or to swear 〈◊〉 strange Gods , blasphemy of and against God , all cursing , all use of God's name ●●●ly . IV. The Fourth Commandment . Remember the Sabbath day , to keep it Holy ; Six dayes shalt thou labour , and do all thy work , but the seventh day is the Sabbath of the Lord thy God : In it thou shalt not do any work , Thou nor thy Son , nor thy Daughter , thy Man servant , nor thy Maid servant , nor thy Cattle , nor thy Stranger that is within thy Gates . For in six dayes the Lord made Heaven and Earth , the Sea and all that in them is , and rested the seventh day ; wherefore the Lord blessed the seventh day , and hallowed it . The Affirmative part of this Commandment , is , to cease from sin , from the works of our ordinary callings , and also to perform those spiritual duties , which God requires : Where in Preparation to the Sanctification of this day , ( as Christ and the practice of the old Law were wont ) the Assemblies must be frequented , God's word and his creatures meditated ; Works of charity , the needy relieved , the sick visited , the faln admonished , differences reconciled . This blessed Rest-day is a Type of that inward rest from sin , and that blessed rest of the Saints eternally in Heaven . The seventh day from the Creation is ceased , and the Lord's day Sabbath confirm'd by his Resurrection , and the Apostolical practice . Things of present necessity , as to preserve life , or goods , provision of meat or drink , watering cattle , curing diseases , Voyages of Mariners , Shepherds tending flocks , or necessary employment of Physick . The Negative part of this Commandment , is , not to pollute the Sabbath , by works of our ordinary calling , Fairs on this day , all manner of Husbandry , all scurrility of Jests , Sports , all manner of Prophaneness and Hypocrisie . V. The Fifth Commandment . Honour thy Father and thy Mother , that thy dayes may be long upon the Land , which the Lord thy God giveth thee . The affirmative part of this Commandment , is , Reverence to the Aged , obedience to all the lawful commands of Parents , and relief of them in their need , and to obey and pray for Superiours , and all in Authority ; Superiours must be Examples of blameless life , and rule in and for the Lord. Punishing great faults by correction , and light faults by rebuke . The Negative part of this Commandment , is , Contempt of Superiours , disobedience to Parents , also Parents cruelty to their Children , either in correction , threatning or provoking ; Servants are forbidden stubbornness , deceitfulness , running away , and we are not to offend our Equals either in word or deed . VI. The sixth Commandment . Thou shalt not Kill . The Affirmative part of this Commandment , is , to preserve our Neighbours wellfare , both in Body and in Soul , to help him in his streights ; to our utmost , speedily , and to share with him in his adversity ; to abstain from Anger , and refrain from wrath ; to forgive injuries , and rather to suffer than do wrong , and to overcome evil with good , by love to cover a multitude of evil . To preserve the life of our Neighbour , and to win his soul to the faith , we must ive like Lights to direct and admonish offenders . The Negative part of this Commandment , is , Hatred of our Neighbour , unadvised Anger , want of compassion , frowardness , desire of Revenge , bitterness in speaking , r●proach and Railing , contentions , brawlings , exclaiming , complaints , malicious persecution by derision . To wound our Neighbour , or procure his death , to be cruel in punishing , to injure inpotent poor strangers , widows , to stop the labourers hire , not to restore the poors pledge . He●e self-murther , hurting or endangering our selves is also forbidden . VII . The seventh Commandment . Thou shalt not Commit Adultery . The Affirmative part of this Commandment , is , chastity in body and mind , free from fleshly concupiscence , and chaste from putting lust in execution , preserving chasti●y with modesty and sobriety , which appears in the countenance and eyes ; Modety also is seen in words , when talk is holy , decent and comely ; An Adulteress is loud tongued ; Modesty is also seen in apparel , holy comliness expresseth to the eye the sincerity of the heart . Sobriety is a vertue consisting in the holy use of food ; Take these Rules to observe in the use of diet , Consecrating the creatures to God by craving a blessing upon them , furnish your Table with necessaries at due times and seasonable hours , eat and drink moderately , to strengthen the body , for to refresh the Soul to perform Holy Actions . Table-talk must edifie , not corrupt . The Negative part of the Commandment , is , the lust of the Heart , all lascivious pleasure , Sodom's sin , all fornication , all adultery , unchaste thoughts , effeminate wantonness ; Occasions of lust , as lascivious apparel is the note of idleness , such can take no pains ; also forbids immoderate fulness of diet , or drink , corrupt , dishonest and unseemly Talk , and vain lascivious Discourse or Songs , unseemly Pictures . VIII . The Eighth Commandment . Thou shalt not Steal . The Affirmative part of this Commandment , is , to imploy God's blessings to his Glory , for a man 's own good , and to the good of his Neighbour ; The virtues of contentation and thriftiness , chearfully and without prodigallity , inable a man to employ temporal and worldly blessings for his own and others good , and to deal justly in buying , selling or letting , squaring their dealings according to the Law of Nature , in sale substantial goods , just weights , and just measures ; pay the hireling , restore the pledge or pawn according to the parties necessity , yet avoid being surety , perform just promises though to loss , lend freely , restore carefully . The Negative part of this Commandment , is , Steal not , live neither inordinatly nor idly , deal not unjustly , in word or deed . Covetousness is Idolatry , the root of all evil ; unjust dealing is forbid in bargain , to sell that which is not saleable , or false weights or measures , or counterfeit for good , or to conceal the fault of a commodity , or to blindfold the truth with falsehood or to oppress in buying and selling , as by raising a commodity , or by sale upon a set day to take advantage , or by engrossing , or by breaking to deceive . IX . The ninth Commandment . Thou shalt not bear false witness against thy Neighbour . The Affirmative part of this Commandment , is , to rejoyce at the welfare of our Neighbour , and to acknowledge any goodness in him , to conceal and keep secret his imperfections , but not conceal his sin for him to continue in that course . The Negative part of this Commandment , is , not to envy , disdain , or desire another man's Glory , also evil suspicions , hard censures ; not to judge others , unless by the word when we see the sin ; friendly to judge and admonish , not to lie , or accuse another wrongfully , or to raise hurtful tales , or spread flying ones , or to believe all reports , or accuse out of malice . X. The tenth Commandment . Thou shalt not covet thy Neighbours House ; Thou shalt not covet thy Neighbour's Wife , nor his Man servant , nor his Maid-servant , nor his Ox , nor his Ass , nor any thing that is thy Neighbours . The Affirmative part of this Commandment , is , to keep our hearts pure towards our Neighbour , both in thought and motion , and to fight against all evil affections , by glancing or suddain thoughts ; and by withstanding more abiding thoughts that do as it were tickle the mind with some inward joy . Beware of those thoughts or motions which draw from the will and affections a full assent to sin . To covet , is inwardly to think and to desire any thing , whereby our Neighbour may be hindred . The Negative part of this Commandment , is , Concupiscence , that is , original corruption , it being hurtful to our Neighbour ; and all those suddain cogitations which spring out of that root , and all Sathan's suggestions , and all unchaste dreams . The use of the Law to the unregenerate laies sin open , and encreases it , denouncing to them eternal damnation . The use of the Law to the Regenerate is to guide them to new obedience in the whole course of their lives . And this new obedience is acceptable to God through Christ. Collected by C. T. Reader , there will be finished this Term , a Looking-Glass for Persecutors , containing multitudes of Examples of God's severe , but Righteous Judgments upon bloody and merciless haters of his ▪ Children in all Times , from the beginning of the World to the last Age ; Collected out of the Sacred Scriptures , and other Ecclesiastical Writers both Ancient and Modern , by Samuel-Clark . LONDON , Printed for William Miller at the Gilded Acorn in S. Paul's Church-Yard , near the little North Door . 1674. At which Place you may be furnished with most sorts of bound or stitched Books , as Acts of Parliament , Proclamations , Speeches , Declarations , Letters , Orders , Commissions , Articles ; As also Books of Divinity , Church-Government , Sermons , and most sorts of Histories , Poetry , Plays , and such like , &c. 
A09377	----	Christian oeconomie: or, A short survey of the right manner of erecting and ordering a familie according to the scriptures. First written in Latine by the author M. W. Perkins, and now set forth in the vulgar tongue, for more common vse and benefit, by Tho. Pickering Bachelar of Diuinitie. Perkins, William, 1558-1602. 1609 Approx. 211 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09377 STC 19677 ESTC S102572 99838344 99838344 2719 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09377) Transcribed from: (Early English Books Online ; image set 2719) Images scanned from microfilm: (Early English books, 1475-1640 ; 1113:02) Christian oeconomie: or, A short survey of the right manner of erecting and ordering a familie according to the scriptures. First written in Latine by the author M. W. Perkins, and now set forth in the vulgar tongue, for more common vse and benefit, by Tho. Pickering Bachelar of Diuinitie. Perkins, William, 1558-1602. Pickering, Thomas, d. 1625. aut [16], 175, [1] p. Imprinted by Felix Kyngston, and are to be sold by Edmund Weauer, At London : 1609. Running title reads: Of Christian oeconomie, or household gouernment. Some print faded and show-through; M8 torn, affecting page number. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Family -- Religious life -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Rachel Losh Sampled and proofread 2004-08 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Christian Oeconomie : OR , A SHORT SVRVEY OF THE RIGHT MANNER OF erecting and ordering a Familie , according to the Scriptures . First written in Latine by the Author M. W. PERKINS , and now set forth in the vulgar tongue , for more common vse and benefit , by THO. PICKERING Bachelar of Diuinitie . PROV . 24. 3 , 4. Through wisdome is an house builded , and with vnderstanding it is established . And by knowledge shall the chambers be filled with all precious and pleasant riches . AT LONDON Imprinted by Felix Kyngston , and are to be sold by Edmund Weauer . 1609. TO THE RIGHT HONORABLE ROBERT Lord RICH , Baron of Leeze , &c. RIght Honorable ; Among al the Societies & States , wherof the whole world of mankinde from the first calling of Adam in Paradise , vnto this day , hath consisted , the first and most ancient is the Familie . For if we looke into the Scriptures ; The writings of Moses , which in time goe beyond all the Histories and Records of men , doe euidently declare , it was the will of God , to sanctifie that first coniunction of Adam and Eue , as the roote wherein mans whole posteritie was virtually contained , and whence in the ages succeeding , both Church and Common-weale should spring and grow to their perfection . And all those nations and Countries before the Flood , the Heads whereof lineally descended frō the two first houses of Seth and Cain , had no outward forme of ciuill gouernment , by which they were ruled , nor any visible face of a Church whereto they had relation , but the whole frame of their policie both Ciuill and Ecclesiasticall was confined within the precincts of priuate families . And from the flood , the house of Noah became the common Mother , in which the other two states were included , and out of whose bowels they issued afterward in the multiplication of posteritie , for number , equall to the starres of the skie , and the sands by the sea shore . Answerable to the voice of the scripture , hath been the verdict of the Heathen in this point . Some of the * learned among them , haue called the Familie , the first societie in nature , and the ground of all the rest . Some againe haue compared it to the Bee-hiue , which we call the Stock , wherein are bred many swarmes , which thence doe flie abroad into the world , to the raising and maintaining of other States . Others do not vnfitlie resemble the same to a Metropolis , or mother Citie , which first traineth vp her natiue inhabitants , and then * remoueth some of them to other places of abode , where they may bee framed as members , to liue in obedience to the lawes of their Head. Vpon this condition of the Familie , being the Seminarie of all other Societies , it followeth , that the holie and righteous gouernment thereof , is a direct meane for the good ordering , both of Church and Common-wealth ; yea that the lawes thereof being rightly informed and religiously obserued , are auaileable to prepare and dispose men to the keeping of order in other gouernements . Hence it is , that the Holie Ghost in the booke of the Scriptures , hath in great wisedome commended both Rules for direction , and examples for imitation , to Husbands and Wiues , to Parents and Children , to Masters and Seruants in euerie point of Christian carriage touching God and man. For this first Societie , is as it were the Schoole , wherein are taught and learned the principles of authoritie and subiection . And look as the Superiour that faileth in his priuate charge , will proue vncapable of publike employment ; so the Inferiour , who is not framed to a course of Oeconomicall subiection , will hardly vndergoe the yoke of ciuill obedience . Againe , the corruption or declination of this first gouernment , must of necessitie giue way to the ruinating of the rest . For an error in the foundation , puts the bodie and parts of the whole building in apparent hazard . In the old world , before the flood , though all flesh had corrupted their waies ; yet the first ground of that vniuersall ouerflow of sinne , issued out of the state Oeconomicall , and thence was deriued into the whole earth . It was the fault of the priuate gouernment of Eli the Priest , that made his sonnes Hophni and Phinehas , of vngratious children , vngodlie Church-men . It was the error of Dauid in the administration and guidance of his owne house , which incouraged Absalom and Adoniah his sonnes , vpon presumption of their Fathers indulgēce , to become ill Common-wealths men , to aspire , and vsurpe the kingdom by plots and practises of Rebellion . To forbeare further matter of instance in this kinde ; by the due consideration of the premisses , I hold it a thing both necessarie and behoofefull for al estates , to be throughly informed of the right manner of erecting and ordering the priuate condition of the Familie , whereby they may be furnished with fit grounds for the commō good in more publike and open courses . For which end this present Discourse of Christian Oeconomie , was first contriued by the Author , and now thought fit to be set foorth , for the instruction and edification of y e multitude . Which as it commendeth it selfe by the shortnes and perspicuitie , both which being applied to vnderstanding and memorie , may giue contentment to euerie well-disposed Reader ; so it carrieth a kinde of eminencie aboue other Treatises of this nature before published , in sundrie regards . First , whereas Experience teacheth , that the Questions of conscience in matrimoniall affaires , are very many in number , and difficult in nature ; here we shall finde either direct answeres to some of them , or at least the grounds of resolution in diuers cases , warranted by the word , in such sort , as little or nothing will appeare , vpon the triall , to be vntouched , making for the Readers satisfaction . Secondlie , the maine scope of the Author in the seuerall branches hereof , is , to make plaine this truth in particular , That no Familie can bee interessed in the blessing and fauour of God , which is not founded in his feare , and ordered according to his reuealed will. For though the Heathen in their writings of the like Argument , doe shew , that Nature by her dimme light may affoord some good directions to this purpose , and that men meerely natural , haue prospered in the practise of Oeconomicall vertues ; yet the true happines of houses and inhabitants wholly dependeth vpon the speciall grace of God , and issueth out of his promise ; and that is directed onely to them that feare him and walke in his waies ; it being godlinesse alone which hath the promises of this life and the life to come . Therefore to dreame of a blessing in any other state , which is not seasoned with godlinesse , and ordered by direction of diuine lawe , is but a witlesse presumption ; considering that the familie it selfe from whence they grow , hath no further assurance of blessednesse , then it hath right and title in the promise . Lastly , it containeth here and there , some speciall grounds of trueth , tending to the discouerie of diuers errors of Popish doctrine in points appertaining to Mariage ; as namely these ; I. That this estate is free to all men , euen to such as haue the gift of continencie ▪ and for those who haue not the power to abstaine , it is expressely enioyned by God as necessarie . Which discouereth that error of absolute inhibition thereof to some sorts of men , without the least exception of abilitie to forbeare . And in this case , though the Church of Rome prescribeth an helpe by prayer and indeuour , where the gift is wanting ; yet herein , she addeth two more absurdities to the former ; imposing a necessitie of containing , by her lawes , where God hath giuen libertie , by his word ; and causing to flee from that onely Remedie which himselfe hath sanctified , to another , whereunto hee neither giueth charge by his will , nor incouragement by promise . II. That Marriages consummate without the free and aduised consent of Parents , either explicite in tearmes , or implicite by conniuence , are in the court of conscience , meere nullities . A doctrine cleered in this Booke , both by Scriptures , and by consent of Antiquitie . Wherein is challenged the Iesuites proposition , That the sole consent of the parties is sufficient , ad Matrimonium firmum ac ratum efficiendum . As also that decree of the Councell of Trent , which professeth a detestation of clandestine contracts , and yet with the same breath pronounceth the curse of Anathema vpon them , who affirme that Parents may ratifie or make voide Mariages contracted by their children , without their allowance . III. That Matrimonie lawfullie begun and consummate , is made voide onely by way of diuorce in the case of Adulterie . So saith our Sauiour ; Whosoeuer shall put away his wife , ( except it be for fornication , &c. ) And this liberty granted by Christ both to dissolue , and to marrie againe , cannot be restrained or cut off by any humane ordinance . A point directlie impugned by two other Rules of that Councell . One , that the Church of Rome erreth not , when she teacheth ( as they professe , Iuxta Euangelicam & Apostolicam doctrinam , but in truth expressely contradictory thereunto ) That the knot of mariage cannot be broken because of adulterie , and that neither partie may vndertake to be maried againe , during the life of the other , after the dismission . The other , that the vow of Chastitie and entring into holy Orders , is of force to loose the bond of Mariage . And in this case , separation is made and allowed de facto , by the sole authoritie of the Pope , notwithstanding the refusall of the setled partie to yeeld consent . IV. That the iudgement and determination of causes matrimoniall , as of Contracts and their impediments , of degrees of kinred , of diuorces , &c. resteth originally in the ciuill Magistrate , in whose power it is , to ordaine and establish lawes touching them , agreeable to Gods word , and to cause them to be put in execution . For this purpose , in doubtfull and difficult cases , the a ancient Church hath not absolutely rested in her owne decrees , but hath made recourse to the seate of Iustice , specially vnder Christian Magistrates , submitting her selfe to their lawes and constitutions in that kinde . Whereas the b Church of Rome hath determined , that these causes doe simplie and only appertaine to Ecclesiasticall Iudges ; and therefore hath concluded Mariage to be a Sacrament ; that the definition of cases coniugall , becomming , vpon this ground , an action of a spirituall nature , might be transferred from the Ciuill to their spirituall Courts . The soueraigntie whereof ; in these affaires , by their owne constitutions , is greatly inlarged . For though they admit , that politike Princes haue some interest in them ; yet they must hold it , with subordination to the autoritie of the Church-Magistrate ; and when the Rector of the Prouince maketh a law hereof , hee must doe it approbante Principe Ecclesiastico , by the allowance of the Pope ; otherwise his lawes are meere nullities . And among their reasons of policie , this is one of the principall , that they might by this meanes raise a commoditie to the Sea of Rome , by the sale of their dispensations . Now these points , together with the substance of this small discourse , I willingly commend vnto your Lordship , desiring that vnder the wings of your Honourable protection , it may safelie walke abroad in the world , to the view and benefit of others . The true report of your ancient loue of the truth , and fauourable inclination to the Ministers and dispensers thereof , hath giuen mee incouragement in this action ; the rather , for that the Argument fitteth in some sort your present estate , whose house God hath adorned with oliue plants , a vertuous and hopefull issue , whose young yeeres being seasoned therein , by the sweete sauour of their fathers vertues , may yeeld in time a plentifull increase of Honour in this Common-wealth ; and consequentlie aduance your Name in themselues and their posteritie . To this may be added mine own desire to giue some testimonie of dutie to your Lordship , as holding it your due , to be had in Honourable tearmes with men , whose care hath been to maintaine the Honour of the Highest by your constant profession and practise of Religion . And thus emboldening my selfe vpon the perswasion of your Lordships fauour and acceptance , I humblie take my leaue , and commend you to the grace of God , who is able to build you vp further , and giue you an inheritance among them which are sanctified . Finching-field , Septemb . 26. 1609. Your Lordships to be commanded in all Christian dutie , THO. PICKERING . A SHORT SVRVEY OF THE RIGHT MANNER OF ERECTING and ordering a Familie , according to the Scriptures . CHAP. I. Of Christian Oeconomie , and of the Familie . CHristian Oeconomie , is a doctrine of the right ordring of a Familie . The onely rule of ordering the Family , is the written word of God. By it Dauid resolued to gouerne his House , whē he saith , I will walke in the vprightnesse of my heart in the midst of my house , Psal. 101. 2. And Salomon affirmeth , that through wisdome an house is builded , and with vnderstanding it is established , Prou. 24. 3. A Familie , is a naturall and simple Societie of certaine persons , hauing mutuall relation one to another , vnder the priuate gouernement of one . These persons must be at the least three ; because two cannot make a societie . And aboue three vnder the same head , there may be a thousand in one familie , as it is in the households of Princes , and men of state in the world . CHAP. 2. Of the Household seruice of God. A Family , for the good estate of it selfe , is bound to the performance of two duties ; one to God , the other to it selfe . The dutie vnto God , is the priuate Worship and Seruice of God , which must be established and setled in euery family . And the reasons hereof are these . First , because this duty standeth by the expresse commandement of God , who by his Apostle willeth men to pray ●●ery where , lifting vp pure hands , without ●●rath or doubting , 1. Tim. 2. 8. Againe , it is confirmed by the cu●●ome and practise of holy men in their ●mes ; I know ( saith the Lord touching Abraham ) that he will commaund his sonnes and his household after him , that ●hey keepe the way of the Lord to doe righ●●eousnesse and iudgement , that the Lord may bring vpon Abraham , that which he hath spoken to him , ●en . 18. 19. To the same purpose speaketh Ioshua ; If it seeme euill vnto you to serue the Lord , chuse this day whom yee will serue , whether the gods whom your Fathers serued ( that were beyond the floud ) or the gods of the Amorites in whose land ye dwell : But I and my house will serue the Lord , Iosh. 24. 15. And Cornelius is reported to haue been a deuout man , and one that feared God with all his household , Act. 10. 2. Thirdly , common reason and equitie sheweth it to be a necessarie dutie ; for the happie and prosperous estate of the familie , which consisteth in the mutuall loue and agreement of the Man and Wife , in the dutifull obedience of children to their parents , and in the faithfull seruice of seruants to their Masters , wholly dependeth vpon the grace and blessing of God , and this blessing is annexed to his worship : for 1. Tim. 4. 8. Godlinesse hath the promises of this life , and the life to come . Psalm . 127. 1. Except the Lord builde the house , they labour in vaine that builde ; except the Lord keepe the Citie , the keeper watcheth in vaine . Vers. 2. It is in vaine for you to rise early , and to lie downe late , and eate the bread of sorrow , but he will surely giue rest to his beloued . Vers. 3. Beholde , children are the inheritance of Iehouah , and the fruite of the wombe his rewarde . Psalm . 128. 1. Blessed is euery one that feareth the Lord , and walketh in his waies . Vers. 2. When thou eatest the labours of thy hands thou shalt be blessed , and it shall bee well with thee . Vers. 3. Thy wife shall be as the fruitefull vine vpon the sides of thy house , and thy children like Oliue plants round about thy table . Vers. 6. Yea , thou shalt see thy childrens children , and peace vpon Israel . 1. Sam. 1. 27. I prayed ( saith Hannah ) for this childe , and the Lord hath giuen mee my desire which I asked of him . The household seruice of God hath two parts ; the first is a conference vpon the word of God , for the edification of all the members thereof , to eternall life . The second is , Inuocation of the name of God , with giuing of thankes for his benefits ; both these are commended in the Scriptures . Deut. 6. 6. These words which I command thee this day , shall be in thy heart . Vers. 7. And thou shalt whet them vpon thy children , & talke of thē whē thou tariest in thine house , & as thou walkest by the way , and when thou liest downe , and when thou risest vp . Vers. 20. When thy sonne shall aske thee in time to come , saying , what meane these testimonies , and ordinances , and lawes , which the Lord our God hath commanded you ? Vers. 21. Then thou shalt say vnto thy son , we were Pharaohs bondmē in Egypt , but the Lord brought vs out of Egypt with a mightie hand . Vers. 24. Therefore the Lord hath commanded vs to do all these ordināces , & to fear the Lord our God. Psal. 14. 1. The foole hath said in his heart , There is no God. v. 4. They cal not vpō God. The times of this seruice are these : The morning , in which the familie comming together in one place , is to call vpon the name of the Lord , before they begin the workes of their callings . The euening also is another time to be vsed in prayer , because the familie hath seene the blessing of God vpon their labours the day before , and now the time or rest draweth on , in which euery one is to commend his body and soule into the protection of the Lord ; for no man knoweth what shall befall him before he rise again , neither knoweth any whether euer he shal rise againe or not , it is therefore a desperate boldnesse without praying to go to rest . Besides this , there be other times also wherein to performe this dutie , as before and after meales ; For meats and drinkes are blessed to the receiuers , by the word and prayer . 1. Tim. 4. 4. Whatsoeuer God hath created is good , neither is any thing to be refused , if it be taken with thankesgiuing , for it is sanctified by the word of God and prayer . Now these times , the word of God approueth . Deut. 6. 6. Thou shalt talke of them , when thou liest downe , aud when thou risest vp . Psalm . 55. 18. Euening and morning and at noone , I will pray and make a noise , and he wil heare my voice . Psa. 127. 1. It is in vaine to rise earely , and to lie downe late , and eate the bread of sorrow , except the Lord vouchsafe a blessing , who will surely giue rest to his beloued . To these may sometimes be added the exercise of fasting , which is ( as occasiō serueth ) to be vsed both publikely & priuately , especially when they of the familie be therunto called by some present or imminent calamitie . Hest. 4. 16. Go and assemble all the Iewes that are found in Shusan , and fast yee for mee , and eate not , nor drinke in three daies , day nor night : I also and my maids will fast likewise , and so will I go in to the King , which is not according to the law ; and if I perish , I perish . Zachar. 12. 11. And in that day shall there be a great mourning in Ierusalem , and the land shall bewaile , euery familie apart , the family of the house of Dauid apart , and their wiues apart , the family of the house of Nathan apart , and their wiues apart , &c. Wherefore , those families wherein this seruice of God is performed , are , as it were , little Churches , yea euen a kind of paradise vpon earth . And for this purpose S. Paul writing to Philemon , greeteth the Church that is in his house , Philem. 1. 2. And in like manner , he sendeth salutations to the Church of Corinth , from Aquila and Priscilla , and the Church which was in their house , 1. Cor. 16. 19. On the otherside , where this dutie of Gods seruice is not vsed , but either for the most part , or altogether neglected , a man may tearme those families , no better then companies of prophane and gracelesse Atheists , who as they deny God in their harts , so they are knowne by this note , that they doe not call vpon the name of the Lord , Psalm . 14. 4. Yea such families are fitly compared to an heard of swine , which are alwaies feeding vpon the maste with greedinesse , but neuer looke vp to the hand that beateth it downe , nor to the tree from whence it falleth . The other dutie concerning the house it selfe , is , That euery member in the familie , according to their abilitie , employ themselues in some honest and profitable businesse , to maintaine the temporall estate and life of the whole . Gen. 3. 19. In the sweat of thy face shalt thou eat bread , till thou returne to the earth , for out of it wast thou taken ; for dust thou art , and to dust shalt thou returne . 1. Cor. 7. 20. Let euery man abide in the same vocation wherein he was called . Now if any one in the familie starteth aside out of his calling , and inticeth another to idolatrie , he is to be reuealed , Deut. 13. 6. And againe , their case is very fearefull that do nothing in their houses , but go finely and faire daintily from day to day . This is the blacke marke that the Scripture sets vpon the rich glutton , Luk. 16. 19. There was a certaine rich man , which was cloathed in purple aud fine linen , and fared deliciously euery day . CHAP. 3. Of maried folkes . A Familie is distinguished into sundry combinations or couples of persons . A couple , is that wherby two persons standing in mutuall relation to each other , are combined together as it were in one . And of these two , the one is alwaies higher , and beareth rule , the other is lower , and yeeldeth subiection . Couples are of two sorts ; principall , or lesse principall . The principall , is the combination of maried folkes ; and these are so termed in respect of Mariage . Mariage is the lawfull coniunction of the two maried persons ; that is , of one man , and one woman into one flesh . So was the first institution of mariage , Gen. 2. 21. which is expounded by our Sauiour Christ , Matth. 19. 6. Therfore they are no more two , but one flesh . And also by Paul , Ephes. 5. 31. For this cause shall a man leaue father and mother , and shall * cleaue vnto his wife , ( as two boords are ioyned together with glue ) and they which were two , shall be one flesh . Wherefore this is an eternal law of mariage , that two , and not three or foure , shall be one flesh . And for this cause , the fathers , who had many wiues and Concubines , it may be that through custome they sinned of ignorance , yet they are not in any wise to be excused . Mariage of it selfe is a thing indifferent , and the kingdome of God stands no more in it , then in meats and drinks ; and yet it is a state in it selfe , farre more excellent , then the condition of single life . For first , it was ordained by God in Paradise , aboue and before all other states of life , in Adams innocencie before the fall . Againe , it was instituted vpon a most serious and solemne consultation among the three persons in the holy Trinitie . Genes . 1. 26. Let vs make man in our image , according to our likenesse , and let them rule ouer , &c. Gen. 2. 18. Iehouah Elohim said , It is not good that the man should be himselfe alone , I will make him an helpe meete for him . Thirdly , the manner of this coniunction was excellent , for God ioyned our first parents Adam and Eue together immediately . Fourthly , God gaue a large blessing vnto the estate of mariage , saying , Increase and multiplie and fill the earth . Lastly , mariage was made & appointed by God himselfe , to be the fountaine and seminarie of all other sorts & kinds of life , in the Common-wealth and in the Church . Now if mankind had continued in that vprightnes and integritie which it had by creation , the state of single life had been of no price and estimation amongst men , neither should it haue had any place in the world , without great contempt of Gods ordinance and blessing . Neuerthelesse , since the fall , to some men who haue the gift of continencie , it is in many respects farre better then mariage , yet not simplie , but only by accident , in regard of sundrie calamities which came into the world by sin . For , first it freeth a man from many and great cares of houshold affaires . Againe , it maketh him much more fit & disposed to meditate of heauenly things , without distraction of mind . Besides that , when dangers are either present , or imminent , in matters belonging to this life , the single person is in this case happie , because he and his are more secure and safe , then others be who are in maried state . 1. Cor. 7. 8. Therefore I say to the vnmaried and widowes , It is good for them if they abide euen as I do . vers . 26. I suppose then this to be good for the present necessitie , I meane , that it is good for a man so to be , vers . 28. But if thou takest a wife thou sinnest not , and if a virgin marrie she sinneth not ; neuerthelesse such shall haue trouble in the flesh , vers . 32. And I would haue you without care . The end of mariage is fourefold . The first is , procreation of children , for the propagation and continuance of the seed and posteritie of man vpon the earth , Gen. 1. 28. Bringforth fruit multiplie , fill the earth , and subdue it , Genes . 9. 1. 1. Tim. 5. 14. The second is the procreation of an holy seed , wherby the Church of God may be kept holy and chaste , and there may alwaies be a holy company of men , that may worship and serue God in the Church from age to age , Malach. 2. 15. And did not he make one ? yet had hee abundance of spirit ; and wherefore one ? because he sought a godly seed . The third is , that after the fall of mankind , it might be a soueraigne meanes to auoid fornication , and consequently to subdue and slake the burning lusts of the flesh , 1. Cor. 7. 2. Neuerthelesse for the auoiding of fornication , let euery man haue his wife , and euery woman haue her husband . vers . 9. But if they cannot abstaine , let them marrie ; for it is better to marrie , then to burne . And for this cause , some Schoolemen doe erre , who hold that the secret comming together of man and wife , cannot be without sinne , vnlesse it be done for procreation of children . Lombard the master of the Sentences saith the contrarie , namely , that mariage before the fall was only a dutie , but now since the fall it is also remedie . The fourth end is , that the parties married may thereby performe the duties of their callings , in better and more comfortable manner . Prou. 31. 11. The heart of her husband trusteth her , and hee shall haue no need of spoile . vers . 13. She seeketh wooll , and flaxe , and laboureth cheerefully with her hands . Mariage is free to al orders , and sorts of men without exception , euen to those that haue the gift of contimencie ; but for them which cannot abstaine , it ●s , by the expresse commandement of God , necessarie . Hebr. 13. 4. Mariage is honorable amongst all men , and the bed vndefiled . 1 Cor. 7. 9. But if they cannot abstaine , let them marrie . By which it appeareth to be a cleare case , that the commandement of the Pope of Rome , whereby he forbiddeth mariage of certaine persons , as namely , of Clergie men , is meerely diabolicall ; for so writeth the Apostle , 1. Tim. 4. 1. The spirit speaketh euidently , that in the latter times some shall depart frō the faith , and shall giue heed vnto spirits of error , and doctrines of diuels , vers . 3. forbidding to marrie . But against this doctrine sundrie things are alleaged . Obiect . 1. The Apostle commandeth the married among the Corinthes , to abstaine with consent for a time , that they might giue themselues to fasting and praier , 1. Cor. 7. 5. I answere , that Paul speakes not in that place of daily and common seruice of God in prayer , but of the solemne and extraordinarie exercise therof , which was ioyned with fasting and abstinence , in common dangers and calamities . Obiect . 2. 1. Cor. 7. 32. He that is vnmarried careth for the things of the Lord , how he may please the Lord ; but the married person careth for the things of the world . Answ. The place is not generally to be vnderstood of all , but indefinitely of those married persons that are carnall and fleshly . And he that is married , is to bee so carefull for the things of the world , as that he ought , and may haue also a special regard of those things that concerne God and his kingdome . Obiect . 3. 1. Tim. 5. 11. The yonger widowes ( saith the Apostle ) will marrie , hauing damnation because they haue broken the first faith . Answ. By the first faith , Paul vnderstandeth that promise and vow which they made vnto Christ , when they were baptised ; and they are there said to begin to waxe wanton against Christ , by denying or renouncing that faith , and not otherwise . Obiect . 4. He that doth earnestly and from his heart , craue the gift of continencie , God will giue it him , and therfore he need not marrie . Answ. The gifts of God are of two sorts , some are Generall , some are Proper Generall gifts are such as God giueth generally to all , and these may be obtained , if they be asked according to Gods word , lawfully , Iam. 1. 5. If any of you lacke wisedome , let him aske it of God , who giueth to all men liberally , and reprocheth no man , and it shall bee giuen him . vers . 6. But let him aske in faith , and wauer not . Proper gifts , are those which are giuen only to some certaine men ; of which sort is the gift of continencie and such like , which though they bee often and earnestly asked , yet they are seldome or neuer granted vnto some men ; as appeareth in Pauls example , who being buffetted by Satan , saith of himselfe , For this thing I besought the Lord thrice , that it might depart from me ; but he said vnto me , My grace is sufficient for thee , 2. Cor. 12. 8. 9. CHAP. 4. Of the Contract . MArriage hath two distinct parts , the first is the beginning ; the second , the accomplishment or consummation thereof . The Beginning , is the Contract or Espousals ; the End or accomplishmēt , is the solemne Manifestation of the Contract , by that which properly we call Mariage . Deut. 20. 7. What man is there that hath betrothed a wife , and hath not taken her ? Let him go and returne againe vnto his house , lest he die in battell , and another man take her . Matth. 1. 18. When his mother Marie was betrothed to Ioseph , before they came together , She was found with child of the Holy Ghost . Betweene the Contract and Marriage , there ought to bee some certaine space or distance of time . The reasons whereof may be these : First , a businesse of so great importance as this is , would not be rashly or vnaduisedly attempted , but should rather be done by degrees in processe of time , according to that saying , not so ancient as true . * Actions of weight , before resolution , require mature deliberation , Secondly , That during such a space , inquirie may be made , whether there be any iust cause , which may hinder the consummation of Marriage : considering that before the parties come and conuerse together , what is amisse may be remedied and amended , which to do afterward will be too late . Thirdly , In these cases , persons espoused must haue regard of honestie , as well as of necessitie ; not presently vpon the Contract , seeking to satisfie their own fleshly desires , after the manner of bruit beasts , but proceeding therein vpon mature deliberation . The Contract is a mention or mutuall promise of future mariage , before fit and competent Iudges and Witnesses . The best manner of giuing this promise , is , to make it * in words touching the present time , and simplie without any exception or condition expressed or conceiued . For by this meanes it comes to passe , that the bond is made the surer , and the ground or foundation of future mariage the better laid . And hence alone it is , that the persons betrothed in Scripture are termed man and wife . Iacob speaking of Rahel , who was only betrothed vnto him , saith to Laban , Giue me my wife , Genes . 29. 21. Deut. 22. 23. If a maid bee betrothed to a husband , and a man find her in the towne , and lie with her , then shall yee bring them both out vnto the gates of the citie , and shall stone them with stones to death , the maid , because she cried not being in the citie , and the man , because hee hath humbled his neighbours wife . Matth. 1. 20. Ioseph feare not to take Mary thy wife . Now if the promise bee vttered in words , * for time to come , it doth not precisely bind the parties to performance . For example , if one of them saith to the other ; N. I will take thee , &c. and not , N. I do take thee , &c. by this forme of speech the match is not made , but only promised to bee made afterward . But if on the other side it be said , N. I do take thee , and not , I will take thee ; by these termes , the mariage at that very instant is begun , * not in regard of fact , yet in regard of right and intrest , which the parties haue each in another in deed and in truth . And this is the common opinion of the learned . Yet notwithstanding , if the parties contracting shall say each to other , I will take thee to , &c. with intention to bind themselues at the present ; the bond is in conscience precisely made before God , and so the Contract is indeed made * for the present time before God. True it is , that he which standeth to his promise made , as much as in him lieth , doth well : yet if the promise hath or conceiueth some iust cause , why hee should afterward change his purpose , the Contract expressed in termes for time to come , though it were formerly made , & confirmed by oath , must notwithstanding giue place to the Contract made for time present . Those espousals , which are made vpon condition , which is honest , possible , and belonging to Mariage , doe cease or depend : so far forth as the condition annexed ceaseth or dependeth . For example ; If the one partie promiseth to marry the other vpon cōdition , that his or her kinsman will yeeld consent to the match ; or vpon condition of a dowrie that shee shall bring vnto him , sutable to her education , and the familie whereof she commeth : these conditions being kept or not kept , the promise doth likewise stand , or not stand . But those conditions which are necessarily vnderstood , or which may certainly be kept and come to passe , do neither hinder nor suspend Marriage . As this : I promise thee mariage , if I liue ; or , I promise to marie thee , if the Sunne rise to morrow . Againe , conditions that are either impossible or dishonest , are not to bee accounted as promises annexed * in way of Marriage . Of which sort are these , I will be thy wife , if thou willt take vnto thee wings and flie , or , If thou wilt bring an vntimely birth . Furthermore , if the parties betrothed , do lie together before the condition ( though honest & appertaining to mariage ) be performed ; then the contract for time to come is , without further controuersie , sure and certaine . For where there hath been a carnall vse of each others bodie , it is alwaies presupposed , that a mutuall consent , as touching Mariage , hath gone before . CHAP. 5. Of the choise of persons fit for Marriage . FOr the making of a cōtract , two things are requisite : first the choice , & then the consent of the parties . Choice is an enquirie after persons mariageable . Persons mariageable , are such as be fit and able for the maried state . This fitnes or abilitie is knowne and discerned by certaine signes ; which are either essentiall to the contract , or accidentall . An essentiall signe is that , without which the contract in hand becomes a meere nullitie . And of this sort there are principally fiue . The first is the distinction of the sex , which is either male , or female . The male is man of a superiour sexe , fit for procreation . The female is woman of an inferiour sexe , fit to conceiue and beare children . 1. Cor. 11. 7. The man ought not to couer his head ; for as much as he is the Image and glorie of God ; but the woman is the glorie of the man. 1. Tim. 2. 12. I permit not the woman to teach , neither to vsurpe authoritie ouer the man , but to be in silence . By this distinction is condemned , that vnnatural and monstrous sin of vncleannes betweene parties of the same sexe , commonly termed Sodomie ; as also the confusion of the * kinds of creatures , when one kind commits filthinesse and abomination with another . The second signe , is , the iust & lawf●ll distance of blood . Distance of blood is then iust and lawfull , when neither of the persons that are to be married , do come neare to the kindred of their flesh , or to the flesh of their flesh , for so the Scripture speaketh , Leuit 18. 6. No man shall come neare to any of the flesh of his flesh : or to the * kindred of his flesh . Where it is to be obserued , that by a mans flesh is meant that substance which is of himselfe , or whereof himselfe consisteth . And by the flesh of his flesh , that which next and immediately issueth out of that flesh whereof he consisteth . Whereupon it followeth , that the touching or comming neare of flesh to flesh , is not spoken of strangers , but of those only that are of kindred . Kindred is of two sorts , consanguinitie , or affinitie . Kindred in consanguinitie , are those which issue from out , & the same common blood or stocke . And there be certaine degrees , whereby kinsmen of this sort are distinguished one from another . A degree is a generation or descent betweene two persons that are of the same blood . For one person cannot make a degree , vnlesse he be considered relatiuely in regard of generation . Now many degrees continued or deriued from one and the same head , do make a Line ; And a Line is twofold , the Right line , or the Ouerthwart , cōmonly termed collaterall . In the Right Line , looke how manie persons there are , so many degrees there be , that only excepted , which vpon occasion offered , is in question , and from which we begin the account . Abraham . Isaac . Iacob . Ioseph . Heere Ioseph is distant three degrees from Abraham , Iacob two , Isaac one , or the first . The Right line is either ascending or descending . The right line ascending , is the race of all the ancestors ; and it hath sundrie degrees . Of the first whereof is , the father and the mother ; of the second , the grand-father both by the father and mothers side , that is , the father of my father , and the father of my mother ; and the grand-mother , that is to say , my fathers and my mothers mother . Of the third , is , the great grand-father , or the father of my grand-father ; and the great grand-mother , or the mother of my grand-father . Of the fourth , is the great grand-fathers father , and the great grand-fathers , or grand-mothers mother . Of the fift , is the great grand-fathers grand-father , & the great grand-fathers , or great grand-mothers grand-mother . Of the sixt , is the great great grand-fathers grand-father ; & the great great grand-fathers , or great great grand-mothers grand-mother . The right line descending , is the race of a mans owne posteritie . And that also hath sundrie degrees . The first wherof is , the sonne and the daughter ; the second , the nephew , and the neece ; the third , the nephewes sonne , and the neeces daughter . The fourth is the nephewes nephew , or the sonne in the fourth degree of lineall descent , & the neeces neece , or the daughter in the same degree of descent . The fift is hee and she that are three lineall descents from the childs child . And so are the rest in their order , by what names soeuer they be called and knowne . Now in this right line , whether ascending or descending , the person , of whom the case or question is moued , commeth neere to the kindred of his flesh . And therefore mariages in this line are prohibited infinitly , without any limitation ; so as if Adam himselfe were now aliue , he could not marry by the law of God , because hee should come neare to the kindred of his owne flesh , as Moses speaketh . The reason hereof is , because in the right line , superiours and inferiours are to each other as parents and children ; and the kindred betweene parents & children , being the first and nearest of all other , their coniuction in marriage must needs bee most vncleane , and repugnant vnto nature . The collaterall or crooked line , is that , which walketh by the sides of the right line , whether ascending or descending , in the row of the kindred . And it is either vnequall or equall . The vnequall is that , whereby the person in question and his kinsman , are vnequally distant from the common stocke , or head of the kindred . And in this line , looke how many degrees the kinsman that is furthest off from the common stock , is distant from the same , so many is he and his kinsman in question distant one from the other . For example , Thare . Abraham — Nachor Bethuel Laban . Heere Laban being remoued furthest off , to wit , three degrees from the common stock Thare ; is likewise three degrees distant frō Abraham , his great vnckle , and Abraham so many from him . Furthermore , kinsmen in this Line are of two sorts ; some are Superiours to the person in question , some are Inferiours to him . Superiours are such , as are a kinne to his father , and mother , of some side ; and that either nearer , or further off . Those that are of neare kin to them , bee these . I. The vncle of the fathers side , or the fathers brother ; the aunt of the fathers side , or fathers sister . The vncle of the mothers side , or the mothers brother ; the aunt of the mothers side , or the mothers sister . II. The great vncle , or grand-fathers brother ; the great aunt , or grand-fathers sister . The great vncle , or grand-mothers brother , and the great aunt , or grand-mothers sister . III. The great vncle by the fathers side , or great grand-fathers brother ; and the great aunt by the fathers side , or great grand-fathers sister . The great vncle by the mothers side , or the great grand-mothers brother ; and the great aunt by the mothers side , or the great grand-mothers sister . IV. The great grand-vncle by the fathers side , or great grand-fathers fathers brother : and the great grand-aunt by the same side , or the great grand-fathers fathers sister . The great grand-vncle by the mothers side , or great grand-mothers mothers brother : and the great grand-aunt by the same side , or the great grād-mothers mothers sister . Now these in regard of their inferiours , are in stead of parents , and therefore do come neare to the kindred of their flesh . Those superiours which are of kindred to parents on the one side , a farre off , are these . I. The sonne and daughter of the great vncle or aunt by the fathers side ; or of the great vncle or aunt by the mothers side . II. The nephew and neece of the great vncle or aunt by the fathers side , or of the great vncle or aunt by the mothers side , neare to the cozin germane . And these as they stand in comparison with their inferiours , doe not come neare to the kindred of their flesh . The equall collaterall line , is that , whereby kinsmen are equally distant from their head . Kinsmen of this line , are , I. whole brothers , that is , brothers by the same father and mother , or halfe brothers , that is , brethren by the same father , but not by the same mother . Againe whole sisters by the same father or mother , or halfe sisters by one of them and not by both . II. The brothers children or cousin germans ; that is , the vncles sons or daughters , or the aunts sonnes or daughters . The sisters children , or cousin germans ; that is , the aunts sonnes or daughters , which are the children of two sisters . III. The cousin german , the son of the great vncle by the fathers or mothers side , and the cousin german the son of the great aunt , by the fathers or mothers side . The cousin-german the daughter of the great vncle , by the fathers or mothers side , and the cousin german , the daughter of the great aunt by the same sides . In this line , looke how many degrees the partie in question is remoued from the common stocke , by so many twice-told , is he remoued from his kinsman in question . Put the case betweene Bethuel and Isaac , as in this example . Thare Abraham — Isaac . Nachor Bethuel . Heere Bethuel being two degrees remoued from Thare , is foure degrees distant from Isaac . Now he that is in the second degree of this line , comes neare to the kindred of his flesh ; and for that cause the mariages of brethren , and sisters are vnlawfull , and forbidden . But against this , sundrie things are alledged . Obiect . 1. The sons of Adam , who were the first brethren in the world , married their sisters ; marriages therefore in this degree may seeme to bee lawfull . Answ. The case of those persons in those times , was a case of necessitie , which could not be auoided , and therupon was warranted by diuine dispensation . For God had giuen them his owne expresse commandement in this behalfe ; Beare fruits and multiplie , Gen. 1. 28. Besides that , there were then no other women in the world , by whom they might haue issue and posteritie , but only by their sisters . Whereupon it is manifest , that Gods will was , to permit them to take euen their sisters to their wiues . But now out of this speciall dispensation from God , such matching is vtterly vnlawfull , being an apparent breach of another expresse commandement giuen afterward by God himselfe , Leuit. 18. 9. 11. To this purpose saith Augustine in way of answere to the example propounded . The practise of those first times , then backed by vrgent ne-nessitie ; the more ancient it was , the more damnable it proued afterward , when it was restrained by Gods commandement . Obiect . 2. Sarah was Abrahams sister , and yet Abraham tooke her to wife . Gen. 20. 12. Yet in very deed she is my sister , for she is the daughter of my father , but not the daughter of my mother , and shee is my wife . Gen. 11. 29. Abraham and Nahor tooke them wiues , and the name of Abrahams wife was Sarah . Answ. Touching this instance , there are sundrie opinions . The Iewes doe grant thus much , that she was called by a name common to all kinsfolke of that sexe , to wit , a Sister ; yet indeed shee was Abrahams neece , the sister of Lot , and the daughter of Haran , Abrahams brother , which Moses elsewhere calleth Iischa , Genes . 11. 29. Others thinke , that shee was daughter in law to Thare , Abrahams father ; because Abraham himselfe saith , She is the daughter of my father , not of my mother . Others are of opinion , that she was Harans daughter in law , and after his death was translated into the family of Terah , her grand-father ; who was also in ste●d of her father being dead , and thence shee was termed his daughter Now howsoeuer in this varietie of iudgements , it is hard to find certaintie of truth , yet this is out of doubt , that God in those daies tolerated many things , which notwithstanding he did not altogether approue . Obiect . 3. 2. Sam. 13. 13. Thamar saies to her brother Amnon ; Speake I pray thee to the King , and he will not denie mee vnto thee . Ans. The speech of Thamar is not simplie to be taken , as if she desired that which she said , or as if it were lawfull to be done , which she wished him to do ; but only that she sought to put him off , by giuing him this counsell , in respect of her owne deliuerance from that present danger ; wherein shee was . Or at least it way be said , that she erroniously supposed it was lawfull for the King to grant such a sute , if it had bin made vnto him by her brother Amnon . Whether way soeuer this speech bee taken , there can no such thing bee gathered thence , as is pretended . Now out of the second degree of the equal collateral line , it should seeme that those who are ioyned one to another in mariage , do not touch the kindred of their flesh ; and therefore the law of God forbiddeth not cōsobrines or cousin-germans , that is , brothers and sisters children to marrie . Yea if examples be of force for this purpose , the Scripture approueth such mariages . For thus it is written , that Iacob married Rahel the daughter of Laban , his mothers brother , Genes . 28. 2. Againe , that Mahlah , Tirzah , and Hoglah , Milcah and Noah the daughters of Zelophehad , were married vnto their fathers brothers sonnes , Numb . 36. 11. And Othniel the sonne of Kenaz , the cousin of Caleb , tooke Kiriath-sepher ; and hee gaue him Acsah his daughter to wife , Ios. 15. 17. Howbeit in this case , the rule of the Apostle is to be followed ; That nothing be done , euen in things that are otherwise lawfull , whereby a mans brother may stumble , or bee offended , or made weake , Rom. 14. 21. Wherefore it is conuenient , that such mariages should not be , because sometimes they may giue offence in regard of the law of the Magistrate ; and because they come somewhat neare to the bonds and termes of blood and stocke , which God hath set downe in his word . Augustine in his 15. booke , De ciuitate Dei , chap. 16. saith to this purpose , Experti autem sumus , &c. that is , We haue found by experience , that in regard of that neerenesse of blood , which cousin-germans haue vnto the degrees of brothers and sisters , how rarely custome hath admitted those mariages , which were warrantable by lawes , because the law of God hath not forbidden them , nor as yet the law of man. Neuerthelesse the practise lawfull in it selfe , was forborne the rather , because it came neare to that which was vnlawfull , and therfore mariage with the cousin-german , seemed in a manner to be marriage with a mans own brother or sister , &c. Howbeit , there is no question , but in these times it hath been well prouided by lawes , that such mariages should not be vndertaken . For as the multiplication of alliance is hindered thereby , so this inconuenience also groweth from them , that friendship and loue which is procured by affinitie , betweene men that are strangers ; cannot be enlarged and encreased , where men goe not out of the limits , and termes of their owne blood ; Yea , there is naturally in man a commendable measure of shamefastnesse , whereby vpon consideration of nearenesse in blo●d , hee acknowledgeth a due debt of modestie and honor to his next kindred , and consequently estraineth himself in regard of them from he occasions and actions of concupiscence , whereunto hee is inclinable in respect of others . And hence it is , that generally the modestie that ought to be in those which intend mariage , auoideth as much as may be , these and such like coniunctions . The same is the iudgement of Ambrose in one of his Epistles to his friend Paternus , wherin he disswadeth him frō marrying his sonne with his cousin-g●rman , vpon the grounds before alledged by Augustine adding this withall , that though it were in it selfe lawfull , being no where forbidden by God , yet in sundrie respects being inexpedient , it ought not to bee done , according to the saying of the Apostle , All things are lawfull for me , but all things are not expedient . But it is auouched to the contrarie , that God by expresse law forbiddeth mariage with the aunt , the fathers sister Leuit. 18. 12. and with the mothers sister ▪ vers . 13. and with the fathers brother wife , which is also the aunt , vers . 14. therefore by the law of proportion , ● forbiddeth matching with the childr●● of these persons . For in nature it is a ruled case : If a man may not marrie th● mother , much lesse may he marrie the daughter . Answ. The argument is faultie , and concludes nothing to the purpose . For there is not the same reason of both . In the right line of consanguinitie , those which are sisters to father and mother , stand in the place and stead of parents ; and their nephewes and neeces are to them as children , therefore mariages among them can stand by no law , either of God , of nature , or by the positiue lawes of nations . It is not so with cousin germans . For hauing no such relation , there is not in their mariages , by the law of Moses , any discouerie of shame , or breach of ciuil honestie . The blessing of God vpon some of them mentioned in Scripture , as vpon Iacob and Rahel , and such like , doe euidently shew that they were lawfull in themselues , and pleasing vnto him . And thus much touching kindred by blood or consanguinitie . Kindred in affinitie , is that , whereby the termes of two kindreds , are brought into the societie of one and the same familie ; or whereby persons that are not of blood , are by marriage allied each to other . Hence it is termed affinitie , because it maketh an vnitie of termes in kindred , which before were distant . Affinity or alliance groweth by mixtion or participation of blood , in the coupling of man and wife together in lawfull mariage . For a bare and simple contract , maketh not alliance betweene partie and partie properly , but mariage after the contract finished and consummate . Againe , the same alliance ceaseth and determineth vpon the death of either partie espoused or maried ; yet so as the prohibition of coniunction remaines , and stands in force , for the preseruation of publike honestie . Now there is a kind of resemblance and proportion betweene kindred of blood , and kindred by mariage , not only in regard of degrees and line , but also in respect of the prohibition of degrees . Those that are of alliance , are commonly reduced to these heads . I. The father in law , or the husbands or wiues father . The mother in law , or the husbands or wiues mother . II. The mothers husband , or step father to them that come by another man. The fathers wife , or step-mother to those that come by another woman . III. The wiues fathers father , or grand-father , and the wiues mothers mother , or grand-mother ; or the grand-father and grand-mother of the wife . IV. The sonne in law , or daughters husband , and the daughter in law , or sons wife . V. The neeces husband , & the nephewes wife . VI. The step-son , or son in law , that is , the son of a man by another wife , or of a woman by another husband . The step-daughter , or daughter in law , that is , the daughter of a man by another wife , or of a woman by another husband . VII . The step-sons son , or his son who comes of a man by another woman , or of a woman by another mā . And the step-daughters daughter , or her daughter who comes of a man by another woman , or of the woman by another husband VIII . The husbāds or wiues brother , & the husbāds sister , or brothers wife . IX . The sisters husband , and the brothers wife . Concerning affinitie , I propound these rules . I. Looke in what degree a man is of consanguinity to ones wife , in the same degree of affinitie hee is to the wiues husbād . And cōtrariwise for example . Isaac Esau. Iacob . Ioseph — Ioseph Samuel Aaron . Eli. Maria. Leui. Heere , if Mar●e Iosephs wife , be distant from Esau Iosephs vncle by the fathers side , two degrees , then also is Ioseph himself distant from Aaron the brother of Eli his father in law , two degrees . If Marie the wife , be distant from her own father Eli one degree , and from her grand-father Samuel two ; then also is her husband distant from Eli his father in law , one degree , and from Samuel his wiues grand-father , two . Another example . Herod . Herod . Philip , whose wife is Herodias . Heere Herod being in the first degree of consanguinitie with his brother Philip ; Herodias his brothers wife is in the first degree of affinitie to him . II. Rule . Cousins by mariage within the degrees , both of the right and collaterall line , doe come neere to the kindred of their flesh , in the same manner that cousins by bloud doe , in the same lines ; and the like degrees in both are forbidden . Therefore in the right line of affinitie , it is as well vnlawful for the father in law to marrie the daughter in law , or the sonne in law to marry the mother in law ; as it is for the father to marrie the daughter , or the sonne the mother . Againe , in the collaterall , it is as vnlawful for the vncle by the mothers side , to marrie the wife of his sisters son , and so in other degrees , as it is for him to match in the same degrees of cōsanguinitie . The reason is , because in these lines , as well as in those of consanguinitie , superiours and inferiours , are each to other as parents and children . From hence amongst other things , it may bee gathered , that it is in no sort lawful for a man , when his wife is dead , to marrie her sister , Leuit. 18. 16. Thou shalt not discouer the shame of thy brothers wife ; for it is thy brothers shame . And Leuit . 20. 21. The man that taketh his brothers wife , committeth filthines , because he hath vncouered his brothers shame . Against this doctrine it is obiected . First , that God commandeth not to take a wife with her sister , during her life , Leuit. 18. 18. in which place , hee doth not simplie forbid a man to marry two sisters one after another , but to marrie them both together , and therefore after the wife is dead , a man may marrie her sister . Ans. The place is a flat prohibition of the sin of Polygamie . For to take a wife to her sister in the Hebrew phrase , is nothing else but to take two wiues one to another . The like forme of speech is vsed otherwhere by Moses , as Exo. 26. 3. Fiue curtaines shall bee coupled together , [ the woman to her sister ] that is , one to another ; and the other fiue curtaines shall be coupled [ the woman to her sister ] that is , the one to the other . Ezech. 1. 9. The foure beasts were ioyned with their wings , [ the woman to her sister ] that is , the one to the other . Againe , Moses himselfe there alledgeth two reasons against Polygamie : the one is , because the man is to loue , cherish and comfort this wife ; whereas , if he should take vnto him another besides her , he should greatly vex his first lawfull wife . The other , because by that meanes he should vncouer the shame of his wife ; that is , he should play a very dishonest part with her , to whom he was before lawfully married . Obiect . 2 The Lord commanded by a speciall law , that the brother , in case his brother died without issue , should take his wife , and raise vp seede vnto him , Deut. 25. 5. Answ. The words of Moses are a speciall exception of a generall law propounded in Leuit. 18. 16. Thou shalt not discouer the shame of thy brothers wife ; for it is thy brothers shame . And they are peculiarly directed to the Israelites , vpon speciall cause ; that , when the elder brother died without seed the name of the first borne might not be extinct , but the familie might bee preserued in that name , by raising vp of seed vnto him , which being a priuiledge proper to the Israelites , vpon that speciall consideration , it must not bee enlarged to any other sort of men whatsoeuer . Neither is the text to be vnderstood of cousins remoued only , as some thinke , but also of the next of the kindred by blood ; as appeareth plainly by the historie of Ruth , chap. I. vers . II. in these words of Naomi to her daughters in law , Turne againe , my daughters ; for what cause will you go with me ? Are there any moe sonnes in my wombe , that they may bee your husbands ? Turne againe , my daughters , go your way , for I am too old to haue a husband , &c. III. Rule . The wiues kinsman by blood , is of affinitie to her husband only ; but vnto his kindred by blood , the said kinsman hath no affinitie at all . So on the contrarie it is true , that though the husbands kinsman by blood , be allied to his wife , yet he hath no alliance to those that are kinsmen of blood vnto her . The reason is , because betweene the kindred of blood on the mans side , and the kindred of blood on the womans side , there is no affinitie . For the prohibition of the degrees of affinitie , hath force in those only which are the cause thereof , and goeth no further . Now the cause being only in the married persons themselues , the effect may not in reason be enlarged , to them that are of the same blood with either of them . From this rule it followeth , that the kindred of both married persons by blood , may lawfully match together . The sonne in law , may match with the daughter of his mother in law . The father and the son by another wife , may marrie the mother and the daughter . Two brothers may lawfully match with two sisters . IV. Rule . Kindred of affinitie to the wife , are also kindred of affinitie to her husband ; but how ? not properly , but only after a sort , and as it were , of affinitie . So on the contrarie . Kindred of alliance to the husband , are , as it were , of alliance to his wife . For example . The wife of my father in law , which is not my wiues owne mother , but her step-mother , is , as it were , my mother in law , for she is ( as it were ) of affinitie to me , because she is indeed of affinitie to my wife . Those which are of affinitie only after a sort , cannot conueniently match one with another . And therefore the sonne in law may not marrie with his wiues step-mother ; because being of affinitie to his wife , shee is in stead of a mother in law to him . Neither may the daughter in law match with her husbands step-father , because hee is ( as it were ) a step-father to her . Againe , my sisters husband may not marry my brothers wife ; for they are after a sort , brother and sister each to other . The reason hereof is , because the wife is holden in law a * part of her husband , and therfore if affinitie hinders mariage with one of the married couples , it hindreth as well in the like case and respect , mariage with the other . And thus much touching the distance of blood , which in the choice of persons fit for mariage , is most necessarily to be obserued . For in the 18. chapter of Leuiticus , there are sixteene seuerall sorts of persons with whom mariage is forbidden . The first is the mother . The second is the step-mother . The thid , the sister by the same father and mother . The fourth , the half-sister , by one of the parents only . The fifth is the neece by the sonne . The sixth , the neece by the daughter . The seuenth , the fathers sister . The eight , the vncles , that is , the fathers brothers wife . The ninth , the mothers sister . The tenth , the daughter in law , or sons wife . The eleuenth , the brothers wife . The twelfth , the wiues mother . The thirteenth , the step-daughter , or the wiues daughter by another husbād , or husbāds daughter by a former wife . The fourteenth , is the step-sonnes daughter , that is , his daughter who was the wiues sonne by another husbād . The fifteenth , the step-daughters daughter . The sixteenth , is the wiues sister . And not only these , but all other answerable to them , either in the same or like degree , are by equall proportion forbidden to be had in mariage . It is alledged , that the prohibitions mentioned in that chapter , are meerely Mosaicall , that is , Ceremoniall , and therefore doe not bind vs now in the new Testament . Answ. It is a flat vntruth ; as shall appeare by these reasons . First , the Cananites long before these lawes were giuen by Moses to the Israelites , were grieuously afflicted for the breach and contempt of the same , as may bee gathered by that which is written in the same chapter of Leuiticus , vers . 3. According to the workes of the land of Canaan , yee shall not do , neither walke in their ordinances . And vers . 24. You shall not defile your selues in any of these things : for in all these the nations are defiled , which I will cast out before you . vers . 25. And the land is defiled ; therefore I will visite the wickednes thereof vpon it , and the land shall vomit out her inhabitants . Secondly , the Prophets themselues after Moses , are wont to account these prohibitions not Ceremonial , but Morall . Ezech. 22. 10. In thee , haue they discouered their fathers shame ; in thee haue they vexed her , that was polluted in her flowers . Amos 2. 7. A man and his father will go in to a maid , to prophane the name of my holinesse . Thirdly , the same lawes are also vrged in the new Testament , wherin Legal Ceremonies were determined , and had their end . Mark. 6. 18. Iohn said to Herod , It is not lawfull for thee to haue thy brothers wife . 1. Cor. 5. 1. It is heard certainly , that there is Fornication among you , and such Fornication , as is not once named among the Gentiles , that one should haue his fathers wife . Fourthly , Nature it selfe by proper instinct , abhorreth such kind of coniunctions , & the prohibitions of them , haue sufficient ground , euen from her principles . For to this purpose it is , that not only the lawes of the Romane Emperours , but also the ciuill Canons and constitutions of men , very skilfull in that kind , haue in all ages expresly bin made against such persons , as haue offended in those societies forbidden by the law of Moses . Fiftly , The Lord himselfe hath denounced many and great punishments to be inflicted vpon the breach of the same lawes . Leuit. 20. 11. The man that lieth with his fathers wife , because hee hath vncouered his fathers shame , they shall both die ; their blood shal be vpon them . vers . 12. The man that lieth with his daughter in law , they both shall die the death ; they haue wrought abomination ; their blood shall bee vpon them . vers . 14. He that takes a wife and her mother , committeth wickednesse ; they shall burne him and them with fire . vers . 16. The man that taketh his sister , his fathers daughter , or his mothers daughter , and seeth her shame , and she seeth his shame ; it is villanie : therefore they shall be cut off in the sight of their people . vers . 20. The man that lieth with his fathers brothers wife , and vncouereth his vncles shame , they shall beare their iniquitie , & shall die childlesse . Deut. 23. 2. A bastard shall not enter into the congregation of the Lord , euen to his tenth generation . Deut. 27. 20. Cursed be he that lieth with his fathers wife . The third essential Signe of a person mariageable , is abilitie and fitnesse for procreation . And this in an holy and modest sort is alwaies supposed to bee in the partie contracted , vnlesse the cōtrarie be manifestly knowne , & discerned by some apparent infirmitie in the bodie . Hence I gather , that it is vnlawful to make a contract with such a person , as is vnfit for the vse of mariage , either by naturall constitution of bodie , or by accident . For example ; in regard of sicknesse , or of frigiditie , or of the palsie vncurable , or lastly of the depriuation of the parts belonging to generation . These and such like impediments are of force , though a contract should alreadie be made , yet to make it a meere nullitie , considering that God maketh knowne his will in them , that hee approoueth not of such espousals , but would haue them to be dissolued . Againe , that which is made betweene two persons that are * vnder age , is to bee holden and accounted as vnlawfull . And though it should be done by consent , or cōmandement of Parents , yet it is of no moment . This alwaies remembred ; except it bee ratified by a new consent of the parties after they be come to age ; or that they in the meane time haue had priuate and carnall copulation one with another . Againe , put the case two be espoused , whereof the one is vnder age , the other of full age ; the partie that is of full age , ought to tarrie and expect the time , wherein the issue of the espousals formerly made , may bee manifested . And the vnder-aged may not break off consent , either before , or when they be come to perfect yeares , but must rest in expectation of the accomplishment of the contract , when hee or she shall be out of their minoritie . The fourth essential Signe , is a sound and healthfull constitution of bodie , free from diseases incurablie contagious . Whereupon it followeth , that a promise of mariage made betweene those , whereof the one hath a disease so lothsome , as that the other vpon good ground cannot possiblie endure familiar societie and companie with him ; though it do not wholly hinder the vse of the bodie , is vtterly vnlawfull . Of this sort is the Leprosie , the Frēch poxe and such like . For seeing there cannot be any matrimonial vse of them that are tainted with such contagious diseases , without apparent danger of infecting each other , and those also , which haue societie with them , and others ; yea and by this meanes the issue of their bodies , growing of a corrupted seed , are euen borne to perpetual miserie , and to the great hurt and hinderance of the Common-wealth ; the case is plaine , that such mariages cannot be vndertaken with good conscience . Now if the one party haue a disease , though not contagious , yet either incurable , or so * lothsome , as the other hath iust cause to abhor his companie ; for example , if he be sicke of a Lethargie , of the falling sicknes , or such like diseases ; then , though it be lawfull to match with him , because such a contract is not expressely forbidden , neither is it apparantly hurtfull to the Cōmon-wealth , yet is it not expedient , because the disease being lothsome to the sound partie , the mariage also will become vnprofitable , and the partie in danger of breaking the commandemēt of the Morall law , wherein God forbiddeth to commit adulterie . The fifth essentiall Signe of a person mariageable , is freedome from mariage ; whereby both the parties which enter contract , are so at libertie , that neither the man hath in present another wife , or is promised to another ; nor the woman hath another husband , or is promised to another . The reason is , because God himselfe esteemeth that mariage only lawfull , wherein one man is ioyned to one woman , and they both into one flesh ; & consequently iudgeth it vnlawfull , as for one man to haue more wiues ; so for one woman at the same time to haue more husbands . Hence it followeth , that it is against the law of God , and the first institution of mariage , that a contract should bee made betweene such persons , whereof the one is formerly betrothed to another . For so long as the first promise stands in force , the man can no more be betrothed to two women , then he may be the husband of two wiues ; because the spouse by the bond of her promise to the man , becomes a wife ; and the man by the bond of his promise to the woman , becomes an husband , Deut. 22. 23. 24. Againe , there can bee no sure-making , and consequently no mariage with such a one , as either hath been diuorced without a sufficient cause , or hath wrongfully forsaken and reiected a lawfull mate before . To this purpose saith our Sauiour Christ , Matth. 19. 9. I say vnto you , that whosoeuer shall put away his wife , except it be for whoredome , & marieth another , committeth adulterie ; and whosoeuer marrieth her which is diuorced , committeth adulterie . And Saint Paul , 1. Cor. 7. 11. But & if she depart , let her remaine vnmarried , or be reconciled vnto her husband , and let not the husband put away his wife . Hitherto I haue treated of essentiall markes , which belong to the being of mariage . Now I come to those that are accidentall . An accidentall marke of a person fit for mariage , is that , which belongeth not to the being , but to the well being , that is , to the holines and puritie of that estate . And of this sort , there be three that are the principall . The first is paritie or equality , in regard of Christian religion ; For in mariage , there is a speciall care to be had , that belieuers be matched with belieuers , and Christians with Christians ; not belieuers with Infidels , or Christians with Pagans . For the former sort are only and alwaies to be made and kept , and the latter to be auoided , yea inhibited by positiue lawes and constitutions , the breach whereof in such cases is seuerely to be punished . The neglect of this point was one principall cause of the destructiō of the old world by the floud . Gen. 6. 2. The sons of God saw the daughters of men , that they were faire , and they tooke them wiues of all that they liked . Abraham obserued it in the mariage of Isaac his sonne , and for that purpose tooke an oath of his seruant . Gen. 24. 3. I will make thee sweare by the Lord God of heauen , and God of the earth , that thou shalt not take a wife vnto my son , of the daughters of the Cananites among whom I dwell . And in imitation of that holy example , Isaac also giues a charge vnto Iacob his son , that he should not take a wife of the daughters of Canaan , Gen. 28. 1. Afterward there was an expresse law of God giuen by Moses , touching the Gentiles that liued in that land . Exod. 34. 15. Beware that thou make not a couenant with the inhabitants of the land , &c. vers . 16. And take of their daughters vnto thy sonnes , and their daughters go a whoring after their gods ; and make thy sonnes goe a whoring after their gods . And the same law was vrged by Ezra the Priest in his time . Ezra 10. 11. Separate your selues from the people of the land , and from the strange wiues . Lastly , S. Paul exhorteth the Corinthiās , 2. Cor. 6. 14. Be not vnequally yoked with the Infidels . And Titus 3. 10. Reiect him that is an heretike , after once or twice admonition . But suppose it falleth out , that the espousals be past , and that both parties at the first were belieuers , or one of thē only ; or that at first both were vnbelieuers , and yet afterward one of them is conuerted to the faith ; or further , admit that both were belieuers at the contract , yet within some time after , the one becomes an Infidell , that is to say , a Iew , a Turke , or an obstinate Heretike , that denies the faith , and razeth euen the very foundation of Religion ; in this case what is to be done ? Surely euē such espousals once made and ended , if there be no other impediments but these , are to stand & continue firme and vnchangeable ; so long as the vnbelieuing partie doth willingly yeeld , and submit him or her selfe to the performance of mariage duties , properly belonging to man and wife . My reason is , the speech of Paul , who saith ; If any brother haue a wife , that beleeueth not , if she be content to dwell with him , let him not forsake her . Againe , The woman which hath an husband that belieueth not , if he be content to dwell with her , let her not forsake him , 1. Cor. 7. 12. 13. If it be heere alledged , that the sin of adulterie dissolues the bond both of contract and mariage , and therefore much more doth idolatrie or infidelity , which is a sinne farre more detestable then adulterie : I answere , that the questiō is not , whether of these is the greater sin , or more hainous in the sight of God ; for Infidelitie in both respects far exceedeth the other ; but whether of them is more repugnant to the nature and condition of wedlocke . Now the sinne of adulterie is that alone , which breakes the bond , and renounceth the troth plighted in mariage , and is the proper cause of a diuorce , and not Idolatrie or Infidelitie . The second note , is parity or equalitie in regard of age and condition . First of Age ; because though the mariage of persons , whose yeares are farre vnequall , is not expresly forbidden in the word ; yet is it agreeable to the rules of expediencie and decencie , that the aged should match with the aged , the yonger with the yonger . Reasons are these . First , because the comforts of this societie in likelihood will by this meanes alwaies be equall , and consequently bring the more contentment to either partie . Secondly , these vnequall mariages are often times offensiue to others . Thirdly , they cannot but in some cases proue offensiue euen to themselues . For when a man of great yeares matcheth with a woman very yong , or a yong stripling marrieth an aged woman ; the elder partie growing weake and impotent , may the sooner come to be vnfit for mariage duties ; and the yonger being of greater strēgth and abilitie , , the more in danger of being exposed to incontinencie , and that in the highest degree , vnlesse he be restrained by Gods speciall grace . For this cause it was a great fault , wherewith one Apuleius was iustly charged , that being but a very yong man , he was married to a wife of 60. yeares of age . Secondly , of condition and estate . For this also is answerable vnto the Apostles rule , who exhorteth men to thinke of , and to do those things which are true , iust , commendable , and of good report , Philip. 4. 8. Thus it is a seemely and commendable practise , that , the Prince , the Noble man , the free-man , the gentleman , the yeoman , &c. should be ioyned in societie with them , that are of the same or like condition with themselues , and not otherwise . For this cause are the auncient Romans greatly to be commended , who ( as we reade in their stories ) had such a carefull respect of their mariages in this behalfe , that they made lawes and constitutions for the restraining of inequalitie of worldly estate in such societies , by this meanes preuenting much confusion and disturbance in families , and other orders of men . Whereunto agrees that of Tertullian , who saith , That if a free woman had affianced her selfe to him that was a bond-man to another , and being thrice admonished thereof , by him that had authoritie ouer her , did notwithstanding perseuere in her purpose ; she should , according to the law , lose her freedome . The third note is publike honestie and credit , whereby the contract made becomes a matter of good report , well thought and spoken of abroad . Whatsoeuer things are of good report , thinke on them . Philip. 4. 8. From hence I gather , I. That it is an vnseemely thing for a mā to make promise of mariage to such a woman , as hath bin formerly deflowred , or hath and is , or may beconuinced of adulterie & vncleannes . Nay I adde further , that a cōtract made with such a one , as himself hath before deflowred , is by the law of God vnlawfull . For the adulterer and the adulteresse , by diuine law should be put to death , and be cut off from humane societie , Leuit. 20. 10. II. It is altogether inexpedient , that a woman should be married to such a man , as hath a Concubine , vnlesse hee formerly renounce her , and testifie the same by true and vnfeined repentance . The reason is plaine . Such a mariage cannot be vndertaken in the Lord. And the partie himselfe , being before polluted with his Concubine , becomes now by mariage to another , an adulterer ; and she that is maried vnto him , by this her act yeelds consent vnto his adulterie . III. That no man professing Christian religion , much lesse a Minister of the word , ought to take to himselfe in mariage a harlot , a defamed woman , or one that comes of infamous parents , though she be repentant . Leuit. 21. 7. The Priest shall not take to wife one that is a whore , or prophaned , that is to say , which hath an euill name , or comes of ignominious parents . Which law , though it was in part Ceremonial and Leuitical , and so far forth abrogate ; yet hauing in it some Moralitie , in as much as the reason therof ( to wit , because it is reprochfull to a Christian , but specially to a Minister ) is still in force , it is to be holden perpetuall . For Christian profession , and the Ecclesiasticall Ministrie is principally to be respected , and whatsoeuer may preiudice the dignitie and credit thereof , to be auoided . Obiect . 1. The Prophet Hosea was commanded to take vnto him a wife of fornication , that is , an harlot , Hosea 1. 2. Answ. Hosea did it not in deed , but in type and resemblance . For God commanded him in his prophecie , to take vpon him ( as it were ) the person of a fornicator , that by this meanes hee might the more effectually charge and cōuince the Israelites of their vncleane and vnchast conuersation . Obiect . 2. The Lord also forbiddeth the Priest to marrie a widow , Leuit. 21. 14. it may seeme therefore vnexpedient for a Minister so to do . Answ. The law concerning the mariage of a virgin , and not a widow , was not enioyned to all Priests , but only to the chiefe Priest , Leuit . 21. 10. And hee also might marrie a widow , but such a one only , as had bin the widow of a Priest , and not any other , Ezech. 44. 22. Now this was commanded them vpon speciall consideration . For the High Priest was a type of Christ , and Christ was in time to come to call his Church , the elect , among the Gentiles , and to marrie them as a virgin espoused vnto himselfe . Yea he was also to marrie his Church as a widow , but the widow of a Priest only , because he was to gather to himselfe the remnant of the Church of the Iewes ; howbeit not all of them , but such only as came of the holy Fathers , and were Israelites , not according to the flesh , but according to the promise . IV. That it is not meete for a man to be contracted to the sister of her that is alreadie affianced vnto him . And so much of the first point , required to the making of a contract , namely , the choice of a person fit for mariage . CHAP. 6. Of consent in the Contract . THe second thing required to the making of a contract , is the free and full consent of the parties , which is indeed the very soule and life of the contract . And this consent standeth in the approbation , or ( as wee commonly call it ) the Sure-making of the parties contracted . Consent in this case is twofold , either of the man and the woman , or of their parents . Touching the first ; That the man and the woman may yeeld free consent each to other , it is necessarie that , in respect of vnderstanding , their iudgemēt should be sound ; and in regard of will , their choice should be free . And here sundrie cases are to be resolued . I. Case . When the contract flowes not from the wil and good liking of the parties , but is forced and compelled , what is then to be done ? Ans. If the espousals haue bin made through force , or feare ; I meane , such as may befall a constant , and resolute man , and which hath bin wrought , vpon good knowledge , and cōsideration ; then are they of no moment , & in truth meere nullities ; because there is wanting to them the free and voluntarie accord , and assent of both parties . Neuerthelesse , if afterward they shall grow to a new consent , or both yeeld to an after-acceptation of that which was formerly made , the espousals shall then stand in force ; without further exception , or contradiction . II. Case . But how if consent bee past , and in processe of time it appeares to the espoused persons , that they haue erred , either in choice , or consent , or both ? Answ. There is a three-fold error in consent ; the one of the person , the other of the abilitie , or estate of the person ; the third of the qualitie . Error in respect of the person , is , whē one person is taken for another ; or whē the contract is made betweene two , whereof the one was taken to be such a partie , as afterwards he proued not to be . Now where this error is committed , it is a plaine case , there was no consent ; and therefore the contract , vpon certaine knowledge therof , is quite frustrate . For the knowledge of the partie is the ground of consent , and belongs consequently to the very substance of mariage . Neuerthelesse , if , the error being once knowne , the parties haue had secret societie one with another ; & haue either againe consented , or growen to an after-acceptation of the consent before made , the contract may and doth stand in full force . For example : Iacob , by the deceit of Laban , had taken Leah for Rachel , to his wife ; so saith the text , When the euening was come , Laban tooke Leah his daughter , and brought her to him , and he went in vnto her , Gen. 29 ▪ 23. But when the morning was come , behold it was Leah , 25. Now by the iudgement of the best Diuines , Iacob might iustly haue renounced Leah , if he would , because Laban had giuen her vnto him for Rachel , and so deceiued him ; yet hee would not vse extremitie , but kept her as his wife . If it be said , there was an error in the person , therefore no consent , and so Leah was not his lawfull wife , but Rachel . I answere , that Iacob did renue his cōsent afterward , & that renued cōsent following vpon their knowing one of another , made her his wife , though in extremity & rigor she was not . Againe , Rachel was indeed the partie to whom he was espoused , by the former cōtract ; and therfore , vpon their mutuall agreement afterward , she also became his wife . So saith the holy Ghost , vers . 27. Fulfill seuen yeares for her , and we will also giue thee Rachel for thy seruice , &c. v. 28. Then Iacob did so , and Laban gaue him Rachel his daughter to be his wife . Error of the ability or estate is , when one of the parties to whom cōsent was giuen by the other , being taken for rich and wealthie , in the issue proues to haue been very poore , and not sufficient to maintaine that state of life . Touching this error , it is to be considered , whether the cōtract was made absolute , for the time present , & so for euer afterward , or conditional for time to come only . If it were absolute , that is , conceiued in termes of the present time , then though the deceit bee verie offensiue to the partie deluded , and vpon his complaint ought in equitie to be punished by the Magistrate ; yet it is not of force to breake off the contract ; because the abilitie of either or both parties belongs not to the essence of mariage . But if it were for time to come and conditionate , then he or she that made promise vpon this condition , is free and not bound in conscience to fulfill the promise ; vnlesse the condition expressed aforehand be kept , and performed . Error of the qualitie of the person , is , when she which was in the espousals taken to bee a virgin , is afterward found to be with child by another , before they come together . By this error the Couenant is made void , and becomes a meere nullitie ; so as the man cannot be compelled , vpon true and certaine knowledge thereof , to marrie the woman ; but may renounce her , vnlesse both parties come to a new agreement , or haue priuately knowne each other vpon mutuall consent . For first , God did in expresse tearmes command the Iewes , that such a woman should be stoned to death : Deut. 22. 20. If the maid ( that was giuen to wife ) be not found a virgin , vers . 21. then shall they bring the maid to the doore of her fathers house , and the men of her citie shal stone her with stones to death , because she hath wrought folly in Israel , by playing the whore in her fathers house . Therefore it was not the will of God , that she should be retained as a wife , but vtterly reiected and forsaken . Againe , this was so vsual a practise in Israel vpon Gods commandement , that godly and righteous men , vpon the discouerie of this error , would not in conscience be perswaded , to marry thē to whom they had been betrothed , Matth. 1. 18. Ioseph her husband ( hauing found , before Marie and he came together , that she was with child ) being a iust man , and not willing to make her a publike example , was minded to put her away secretly . III. Case . What shall we thinke of the espousals of such , as are furious , and franticke ? Answ. We must distinguish of these diseases . For Madnes is , either perpetuall , or by fits only with intermission . If it be perpetuall , the case is cleere , that whether one of the parties only , or both be franticke , the contract made betweene them , is altogether vnprofitable & vaine . For such know not what they do whē they make a promise , and the consent which passeth betwixt thē cannot be free , full and perfect , but must needs be hindred and preiudiced by the heate and violence of their disease . Now although perpetuall madnesse be a iust impediment of mariage , and a sufficient cause to dissolue a contract , yet it is meet that there be a conuenient space of time agreed vpon , wherein all meanes may be vsed for the curing of this disease , to the end that Gods wil touching their amendment may be the more euidently knowne ; and both the parties themselues , and their friends may giue testimonie to the world , that they haue had a carefull respect of the contract before made . Againe , if it be not continuall , but by * fits , so as they haue some good daies , and quiet intermissiō , the case is otherwise . For the contract shall be ratified , and stand in force : prouided , that it was manifestly knowne , that the said parties were both in their right wits , before they plight their troth each to other ; and themselues be willing afterwards to confirme their promise forme●ly made , by renuing their consent . Consent of the Parents , is that act whereby they giue their word and promise , to bestow their children in mariage , and in regard of right , doe indeed presently bestow them . Therefore priuate contracts , that are made without free and lawfull consent of parents , are not only vnprofitable and vnlawfull , but euen by the law of God meere nullities . Reasons . I. They are contrarie to the expresse will and commandement of God : Exod. 20. Honor thy father and thy mother . II. They are flat repugnant to naturall equitie ; which teacheth , that he who hath not power , nor right ouer himselfe , cannot bind himselfe by promise to another . Now children haue not power ouer themselues , but are vnder the gouernment , & at the disposition of their Parents ; therefore the couenants which they make , are not made and appointed of God , and those which God maketh not , are in deed and truth none at all . CHAP. 7. Of Reiection , or Refusall of the Contract . COntrary to a complete and lawful cōtract , is Reiection , wherby the Contract is dissolued , or broken off . A lawfull Contract is then dissolued , when some great and hainous fault followeth immediately vpō it , in either of the parties espoused . And from hēce arise diuers and sundrie cases to be set downe and resolued . The first is this . What is to be done , when some disease befals one of the parties immediately after the contract made ? Answ. Those diseases which take away the vse of the bodie , and altogether disable the partie from the performance of the promise made , in respect of mariage duties , are very iust impediments of mariage , and consequently do break off the Contract . Of which sort are vncurable palsies , frigiditie , and such like , whereof I haue spoken before . Neuerthelesse a couenāt once made , is not suddenly to bee renounced , for feare of breeding offence . And therefore some longer respite is to be taken from the time of the contract , in which they are to rest in expectation of amēdment , before the said diseases be publikely and solemnely declared to be incurable , and consequently that the couenant made is become void . Now , if the disease do not for the present take away the vse of the body , and yet in time proues incurablie contagious , and so lothsome , that the one may iustly feare to keepe and conuerse with the other ; as it falleth out when one is tainted with leprosie ; then the contract is vtterly to be dissolued , as if God himself should haue commanded it , though the promise was formerlie made , & the parties themselues should be vnwilling . God hath ordained Matrimonie to helpe , not to hurt either the persons themselues , or others . Where therefore these diseases be , which may infect , hurt , or destroy others , there God hath , as it were , testified from heauen , that the act done is not pleasing vnto him , and that presently it ought to be frustrate . The contract being thus once dissolued , the sounder partie shall be at his , or her libertie to marrie againe . But the diseased is by the Magistrates authoritie , to be forbidden societie with any other in way of mariage , and commanded to lead his life , where he may conueniently from companie , for feare of infection . And withal he is for his owne part , to sue vnto God by prayer in faith for the gift of continencie . For certaine it is , that he to whom God hath denied the power of vsing mariage with good conscience , is thereby euen called to continencie and single life . But if the disease be not contagious , yet either incurable , or so nastie , that either of the espoused hath iust cause to be afraid of the others companie ; then both are to be aduised , not to claime their right , but willingly to surrender it each to other by mutuall consent , that they may be free againe , & not bound by any former promise to liue together as man and wife . Considering that they haue no hope mutually to conuerse together , with comfort & contentment , while they so remaine . Vpon this aduice giuen by their lawfull Pastor , or some in his stead ; if they both yeeld , or one of them at the least desires to be at his owne libertie , the espousals are forthwith to be brokē off . But if neither will consent to a separation , but rather proceed as they haue begun , and in probability the one haue no iust cause to hold the other in suspition , in respect of contagion ; they are not to be hindered from the consummation of their mariage . Furthermore , though one of them should haue a disease , which is continuall without intermission , & yet curable , or any other incōuenience should befall either of them , after the sure-making , wherby they become lame , deafe , or dumbe , &c. yet this is not a sufficient cause to moue them to renounce , and dissolue the contract . A second Case . What if it falleth out , that after the finishing of the contract , one of the espoused persons bee long absent from the other , so as the absence bee preiudiciall to the mariage , that should ensue vpon the contract ? Answ. Inquirie must be made , whether this absence be voluntarie , or against the will of the partie . If it be voluntarie . For example ; if the man vpon an honest and iust cause , the woman also being priuie thereunto , shall go beyond seas , and being admonished of his dutie before hand , shal notwithstanding stay a whole yeare or more , and will not returne , but further wilfully absent himselfe ; then may it be lawfull to the woman , to craue of the publike Magistrate a dissolution of the couenant made , & consequently marry another man , vnlesse the former , to whom she was contracted , be heard of . If he be , then shall it be lawfull for him to pleade for himselfe , and tendring no iust cause of his refusall , he shall be forced by the Magistrates authoritie to stand to his promise , and take the woman for his wife . And the same order is to be taken in the wilfull absence of the woman , after she is contracted . If againe , the man or woman shall vpon an euill mind , and with purpose to deceiue each other , absent thēselues , and depart ; meanes must be vsed , that they may be admonished of their dutie . That being done , or at least vndertaken , and yet the partie offending will not appeare , if the other that is present , vpon certaine knowledge of his , or her want in respect of continencie , shall sue to the Magistrate ; after publike and solemne notice giuen , the contract may be broken . But if on the other side , either of them be absent against their wil , and intendeth no fraud or deceit , but is violently detained , by captiuitie , imprisonment , sicknes , force , banishment , transportation or such like ; then the partie present being desirous of the consummation of the mariage , ought either to make meanes vnto him , and expect his returne , or haue certaine notice of his death , before she promise , or haue to do with any other in way of mariage . A third Case . What if after the contract , one of the parties becomes furious , or madde ? Answ. If the disease be continuall , without intermission , in all equitie and likelihood , the espousals are to be dissolued , vnlesse both parties after knowledge and experience of the disease , haue knowne one another : yet in this , and all such like cases , it is fit that all good meanes be tried and vsed , and sufficient time be giuen for the restoring of the diseased , to their former good estate , and for the accomplishment of the mariage lawfully begun , as before . CHAP. 8. Of Mariage . MAriage is that , wherby the coniunction formerly begunne in the contract , is solemnely manifested , and brought to perfection . Mariage is consummate by three sorts of actions ; one of the parents of the Bride and Bridegroome , the other of the Minister in publike , the third of the persons coupled together . The action of the Parents is vpon the Mariage-day , to bring the Bride , and deliuer her to the Bride-groome , that they two may become actually man and wife , and performe each to other all matrimoniall duties . And where the mariage is complete , in any other manner , so as the Parents vpon sound iudgement and deliberation , shall deny their full and free consent , either in expresse words , or by cōniuence and silence , and that vpon iust and lawfull cause ; there , though in the ciuill courts of men , it may stand , and the children borne therein bee legitimate before men , yet the truth is , before God it is of no force , but a meere nullitie . And because this doctrine , touching consent of parents in these Cases , is of great vse , and auaileth much to the supporting and mai●●●ining of families ; I will first open the truth thereof , and then proue it by reasons . Vnder the name of parents are comprehended ; First , the Father and Mother . Secondly , all Tutors and Guardians , who haue the proper & sole charge of wards , or others vnder yeares of discretion . Thirdly , all such as are kindred of blood , who are in stead of parents to childrē , as the vncle by the fathers side , the vncle by the mothers side , and such like . Now touching the consent of parents , that is , of father and mother , I hold it requisite of necessitie to marriage : For the authoritie of parents must not be resisted , or violated . As for Tutors , and such as haue the place of parents , their consent is not required of necessitie , but * of honestie at least , because the power and authoritie of the parent , though it be not taken away , yet it is lessened , when it is either transferred to another person , or in part resteth in the child alreadie bestowed . Secondly , by parents consent , I vnderstand that which they giue , not rashly , vnaduisedlie , or foolishlie , but out of good & wise consideration , and vpon true and sound iudgement , of the businesse in hand : For otherwise , as much as in them lieth , they make the mariage void and of none effect . And they are then thought to carrie a right iudgement of the thing , when they be able to yeeld a iust cause of yeelding , or denying their consent . For example ; if a father denies to bestow his daughter Iulia vpon Sempronius , because hee knowes him to be an Arrian , a Pelagian , or of any other sort of Heretikes ; he withholdeth his consent vpon a good ground , & he doth that which he doth , of iudgement . Yet further I adde , that where the parents do dissent , and can yeeld no probable cause thereof ; the mariage consummate without their consent , ought to be confirmed and ratified by the authoritie of the Magistrate , who is Pater patriae . And this seemes to be the most equall course , both for the auoiding of greater scandals , & for the preuenting of wrong , that may otherwise be done in some particular case , as to a woman that is defloured and reiected . Thirdly , consent of parents is either expressed , or implied ; Expressed , when it is giuen by words ; Implied , when it is yeelded by silence . For it standeth with most equitie and indifferencie , to thinke that those parents do giue consent , who do not by word expresly denie the same . Fourthly , children are either subiect to the authoritie of their parents in the familie ; or at their owne libertie , & out of their parents subiection . Those that are at liberty , are tied necessarily to subiection in respect of mariage ; but the other being still of the familie , and vnder iurisdiction , are bound to be ordered , by their parents in the bestowing of themselues . This is briefly the meaning of the question in hand . Now , for proofe of this point , I will propound three sorts of arguments , wherof some are drawne from the law of God , some from the light of nature , and some from the iudgement of the ancient Church . For the first sort . According to the law of God , mariage is not only a ciuill and politike , but also a diuine and spirituall coniunction , the author and ordainer whereof , vpon speciall cause , was God himselfe : This our Sauiour Christ witnesseth , when he saith , Those whom God hath ioyned together , let no man separate , Matth. 19. 6. That therefore mariages may be soundly ratified and confirmed , the authoritie and power of God himselfe is necessarily to be interposed . If it be asked , How God that is in heauen , should bring and ioyne together man and wife vpon the earth ? I answere , that he doth it not immediately by himselfe , as he brought Euah vnto Adam , but in & by some solemne and lawful meanes . And this meane , is that great and ancient power and prerogatiue of parēts . And the law of God hath giuen them this power , not in ciuill contracts and compositions alone , but euen in the beginning and accomplishing of mariages . Deut. 7. 3. Thou shalt not giue thy daughter vnto his sonne , nor take his daughter vnto thy son . Ierem. 29. 6. Take wiues for your sonnes , and giue your daughters vnto husbands , that they may beare sonnes and daughters . 1. Cor. 7. 36. But if any man thinke that it is vncomlie for his virgin , if shee passe the flower of her age , and need so require , let him doe what he will , he sinneth not , let them be maried . Hence it was , that Abraham by right of this authoritie , gaue order what wife his seruant should prouide for his son ; Thou shalt not take a wife to my sonne of the daughters of the Canaanites ; But thou shalt go vnto my countrie , and to my kindred , and take a wife vnto my sonne Isaac , Gen. 24. 3. 4. Sampson , though he was inflamed with the loue of the womā in Timnath , whom he saw to be beautifull in his eyes , yet hee durst not take her to his wife , till she was giuen him of his parents , Iudg. 14. It was an expresse law of God , that if a man intised a maid that was not betrothed , and lay with her , hee should endow her , and take her to his wife : But how ? marke in what manner the holy Ghost proceedeth , If her father refuse to giue her to him , he shall pay money according to the dowrie of virgins , Exod. 22. 16. 17. Deut. 22. 28. 29. In which text , Moses plainly teacheth , that the consent of the two parties is not sufficient , no not though they haue had societie together , vnlesse they haue the free cōsent of their parents also . In like maner it was ordained by God , Numb . 30. 4. 5. 6. That if a woman vowed a vow vnto the Lord , being in her fathers house , & her father hearing it , holdeth his peace concerning her , that is , approueth her vow by winking at it , her vow shall stand . But if her father disallow her , that is , giueth no approbation or consent vnto the vow made , it shall be of no value , and the Lord wil forgiue her , because her father consented not . Now , if the vow of children made vnto God , and pertaining to his worship , cannot be ratified without the parents approbation ; of how much lesse force shall any priuate contract or mariage be , without their allowance ? The second argument is taken from the light of nature , and it is gathered by proportion on this manner : A son priuilie alienateth and selleth away his fathers lands , either in whole or in part . The question is , whether this alienation be good in law , yea or no ? Answere is , No. And why ? Because the land did not belong to the son , but was part of his fathers substance . In like manner , a son alienates himselfe , and is betrothed to a woman , to marrie her without his parents knowledge : Is this act of the son warrantable and sound ? By no meanes ; for the son in respect of his body , is part of the fathers goods , and may not be alienated from him without consent . A notable reason hereof we find in Iob 1. For when God had giuen Satan power to destroy and spoile all Iobs goods , and whatsoeuer he had , the diuell doth not only touch the wealth of Iob , but his children also , as a part of his substance . In this respect the Iewes were permitted by God to sell their children . Exodus 21. 7. Againe , for the accomplishment of mariage , there must needs be a mutuall donation , betweene the spouse and the espoused . And what is that which is mutually giuen ? Surely their persons , or rather their bodies each to other , for so Paul saith , 1. Cor. 7. 2. Let euery man haue his wife , and let euery woman haue her owne husband . But by whom is this donation to be made ? by sons and daughters that are in the familie , vnder the iurisdiction of their parents ? It may not be ; For nature her selfe taketh it for granted , that he which is not at his own libertie , cannot yeeld to the giuing of himselfe . The donation therefore remaines in the right of the parent , in as much as the wil & consent of the child , ought to depend vpon his wil and consent , to whom God hath giuen power and authoritie in this behalfe . In the third place , let the iudgement of the ancient Church be obserued . Ambrose , in his first booke of the Patriarch Abraham , chap. 9. requires this consent in mariages , which he saith is so equall and agreeable to nature , that euē the Poets acknowledged the same . For which purpose he reciteth two verses out of the Grecian Poet Euripides , in his Tragedie called Andromacha , wherin in when Orestes desired to marrie Hermion , she frames him this answere , That the matter of her mariage wholly depended vpon the pleasure and authoritie of her father , & was not in her owne power or libertie . Innocentius , who was both a Pope and Martyr , in his decretall epistles , so strictly requireth consent of parents , as where it is wanting , he concludes the mariage to be void . In the Coūcell of Lateran , it was decreed that Clandestine contracts & secret mariages , made and vndertaken betweene partie and partie , should be holden as vnlawfull as mariages in those degrees of consanguinitie and affinitie , which are forbidden by God. Tertullian saith , That in this world the sonne cannot * rightly and lawfully marrie without the allowance of his father . Basil in an Epistle to Amphilochius Bishop of Iconium , affirmeth ; That mariages which are made without them which haue power ouer the parties , are fornications , and therefore that they which are ioyned together in mariage , while their parents or masters liue , are in no sort free from imputation of sin , vntill they haue approbation from them , for then mariage is ratified & confirmed , when they haue yeelded allowance thereunto . The second Action touching the consummation of mariage , is the action of the Minister . And that is the blessing or sanctification thereof , which is a solemne worke , wherby the Minister pronouncing the parties contracted to be man and wife before the whole congregation , commendeth them and their estate vnto God by solemne prayer . This solemne sanctification is grounded vpon the practise of God himselfe , who hauing giuen Euah to Adam , blessed them , saying , Increase and multiplie , Gen. 2. 22. and 1. 27. For that which God then gaue , the Minister standing in his roome , now prayeth may be giuen to the man and wife . Yea it is agreeable to the generall rule of the Apostle , Let all things bee done decently and in order , 1. Cor. 14. 40. Now that this action is to be approued and vsed in the Church , appeares by these reasons . I. Mariage as it is a publike action , so it is after a sort a spirituall and diuine ordinance , whereby it differeth from the contract : For the contract being meerely ciuill , as it standeth by consent of men , so by the same consent , it may bee broken and dissolued , but with mariage it is otherwise . II. Marriage is the Seminarie of the Church and Common-wealth . III. It was the practise of y e Primitiue Church . Tertullian speaking of the marriage of Christians with Christians , acknowledgeth himselfe not to bee able sufficiently to declare the happines of that coniunction which is made by the Church , consecrated by prayers & * solemne seruice , witnessed by the Angels , and ratified by God himselfe . Nicephorus reporteth of one Synesius , who auouched that God & the lawes , and the holy hand of Thesphylus had giuen him a wife . Ambrose saith , That mariage ought to be sāctified , with the vaile wherewith the Priest was wont to couer the Bride and the Bride-groome in the publike congregation , and with his blessing . The third and last action belonging to the accomplishment of this estate , is , that of the parties themselues , whereby the Bride is in decent and modest manner , brought vnto the house and home of the Bride-groome . It is the law of this estate published by God himselfe in Paradise , that the man , euen in respect of habitation , should leaue father and mother and cleaue to his wife , Gen. 2. 24 , Heere question is moued , whether mariage is to be solemnized with mirth and feasting . Answ. I. It is lawfull and warrantable to vse feasting and mirth at mariages , because these be things indifferent , and wee haue examples thereof in the Scriptures . Laban made a feast at the wedding of Iacob and Rachel , and inuited all the men of the place to it , Gen. 29. 22. Christ himselfe did approue the resort of people to the mariage at Cana in Galilee , both by his presence , and by that honorable gift of sixe water-pots of the best wine , Ioh. 2. 2. 7. 8. II. It is not only lawfull , but conuenient and fit to be done , if there be abilitie ; according to the commendable custome of the place & countrie wherin men do dwell ; so as in the vse thereof , these cautions bee obserued . First , that in mirth and merry-making , there be care had that nothing be done which is dishonest , prophane , or of ill report . Philip. 4. 8. Whatsoeuer things are honestpure of good report , thinke on these things . Secondly , That ioy in them be mixed and moderated with the feare of God , without which Laughter and reioycing is meere madnesse , Eccles. 2. 2. Thirdly , That it bee performed in a moderate and sober vse of the creatures , without riot & excesse . Thus we reade that at the great feast of Ahashuerosh , it was appointed by the King himself , that they should drink orderly , & none might compel another to drinke more then he thought conuenient , Ester 1. 8. And where weddings are kept contrary to these directions , they are not feasts celebrated vnto God , but vnto y e diuell ; which also may be said of all other festiuall meetings . And so much touching the point of mariage , in which this is to be remembred for a cōclusion , That where there is generally a nullitie in the contract , or a separation following vpon it , there is also a nullity in regard of the consummation of mariage . CHAP. 9. Of the duties of married persons . THus farre haue we proceeded in the doctrine of marriage ; and now we come to the duties which they who bee maried are to performe each to other . These are principally two : Cohabitation , and Communion . Cohabitation is their quiet and comfortable dwelling together in one place , for the better performance of mutuall duties . 1. Cor. 7. 10. And to the married command I , not I but the Lord , let not the wife separate her selfe from her husband : vers . 12. But to the remnant I say , not the Lord , If any brother haue an vnbeleeuing wife , and she be content to dwell with him , let him not forsake her : vers . 13. And the wife which hath an vnbeleeuing husband , which is content to dwell with her , let her not forsake him . 1. Pet. 3. 7. Likewise let the men dwell together , as becōmeth them that haue knowledge ; giuing honor to the woman as to the weaker vessell , euen as they which are heires together of the grace of life , that your prayers be not interrupted . This dutie must bee kept especiallie the first yeare of mariage , Deut. 24. 5. When a man taketh a wife , hee shall not go on warfare , neither shall be charged with any busines , but shall bee free at home one yeare , & reioyce with his wife which he hath taken . And the ground of this commandement , no doubt , is , that they might learne to know one anothers cōditions , and that they might worke a setled affection one towards another , which afterward vpon no occasion might bee changed . Yet they may bee absent each from other in two cases : First , vpon mutuall consent for a time , for the performing of some busines , that is requisite for the familie , Prou. 7. 19. For mine husband is not at home , he is gone a far iourney : at the appointed time he will returne againe . Secondly , the like absence is allowed , when some great and weightie affaires either in the Church or Common-wealth are in hand , 2. Sam. 11. 9. 10. But Vriah slept at the doore of the Kings Palace , with all the seruants of his Lord , and went not downe to his house ? v. II. Then Vriah answered Dauid ; The Arke , and Israel , and Iudah dwell in tents , and my Lord Ioab , and all the seruants of my Lord abide in the open field ; shall I then go into my house to eate , and drinke , and lie with my wife ? by thy life , and by the life of my soule , I will not do this thing . Hence ariseth a question : What if after mariage consummate , there grow vpon one of the parties a contagious disease that cannot be cured , but is so lothsome , that the other whole partie cannot endure cohabitation at all ? Answ. Both the mariage it selfe , and the dutie of dwelling together , ought to continue firme and sure notwithstanding : yet so as the sound partie neither may , nor ought in good conscience , to desire coniunction with the other , whereby he , or she may bring infection vpon themselues , and consequently hurt their children , and indanger the Common-wealth . But if either of the parties haue not the gift of continencie , nor cannot abstaine ; they must sue for it vnto God in earnest prayer , who will giue it vnto them . For there God hath called a man or woman to continencie , where they be necessarily hindred from the vse of the ordinarie and lawfull remedie of the contract . The contrarie to Cohabitation is Desertion . Desertion is , when one of the married folkes , vpon a wilfull , and obstinate mind of their owne head , departeth from the other , without a iust , and necessarie cause . Touching this point , there bee sundrie Cases expounded . I. Case . Suppose that an husband which is an vnbeleeuer , or an heretike in the foundation , of his owne accord , vpon detestation of true religion , quite forsakes the beleeuing wife , and denies any more to dwell with her ; what is to be done ? Answ. All good meanes must bee first vsed to bring the infected partie to repentance ; and when none will succeed , but the case remaineth desperate , then mariage is dissolued on his part , and the beleeuing wife is free to marrie another . So saith the Apostle , 1. Cor. 7. 15. If the vnbeleeuing partie depart , let him depart ; a brother or a sister is not in subiection in such things ; but God hath called vs vnto peace . In which words obserue a twofold reason : I. He that is at libertie may marrie another ; now the beleeuing partie forsaken , is at libertie ; because hee is not in subiection in such things : therefore he may marrie another . II. God hath called vs vnto peace , saith Paul , and this peace cannot be kept , if the beleeuing partie forsaken cannot containe , vnlesse he marrie . Ambrose vpon the place saith , That mariage cannot stand firme , which is separated from the worship and seruice of God ; and therefore it is no sinne in the partie that is for saken for Gods cause , to be married to another ; and the vnbeleeuer departing , sinneth both against God , and against the law of wedlock , because he denies to remain in that estate , in regard of religion . Therefore hee breakes the couenant of mariage , and the other is not bound in this case to keepe touch with him . the master of the sentences , saith , That the beleeuing partie in this case , is not bound to follow the vnbeleeuer when hee departeth , but while hee liues may marrie another . Augustine affirmeth , that euen the wife which is ioyned to her husband in lawfull societie , if shee will not abide with her Christian husband , because he is a Christian , may be forsaken and left , without sin . And it is far better that the couenant should be dissolued , that man and wife haue made each with other , then that the Couenant which man hath made with God. The people of Israel being in affliction , were constrained to break the former made with strange women , that they might keepe the latter , Ezra 10. 11. 19. It is alledged , that the vnbeleeuing partie may haply repent , and then to make a dissolution is in vaine . But I say , that it is as likely that he will neuer repent , and therefore there is cause that the knot should be dissolued . Againe , it is lawfull ( say some ) to make a diuorce out of the case of Adulterie . Answ. The belieuing partie which is forsaken , is not the cause of the diuorce , but is a patient of the separation , wrongfully made by the vnbeleeuer . And Christ where he mentioneth the Case of Adulterie , Matth. 19. speaketh of an equall mariage , whereas Paul speakes of an vnequall . II. Case . What if there fall out a desertion betweene two married folkes , which are both beleeuers ? Answ. The faultie person , who is the cause of this desertion , is to be forced by course of Ciuill , and Ecclesiasticall censure , to performe his , or her dutie . Vpon which proceeding , if he remaine obstinate and peruerse in will ; the other must in patience , & earnest prayer vnto God , waite the time , vntill his mind may be changed , and he made to relent by the order of the Magistrate . But if the one of them , by iust occasion of feare , be compelled to depart from the other ; and cannot returne againe without apparent danger of life ; in this case they are not bound to returne ; but the delinquent partie is to remaine solitarie , till they be instructed and made willing to doe their duties : and in the meane while , the partie innocent must be resolued that God hath called him or her to single life . Againe , be it that the one is resolutely vnwilling to dwell with the other , and thereupon flies away without any fault of the other ; if the thing after a long space bee sufficiently knowne before-hand , and all possible meanes haue been vsed , to reclaime the guiltie person ; yea being called , he doth not personally appeare before the Iudge , to yeeld a reason of the fact ; after publike and solemne declaration made , the Minister vpon such desertion , may pronounce the mariage to be dissolued . For he that vpon malice flieth away from his mate , is to bee holden in the same termes with an vnbelieuer , who departs vpon detestation of religion , and the seruice of God , 1. Tim. 5. 8. Howbeit , if the place whither he is fled , be vnknowne , and vpon his flight there be found some fault in the Plaintiffe , she is not to be heard , or set at libertie by the Iudge in this case , though shee pretend want of the gift of continencie . But suppose he that fled come againe vnlooked for , and requires his spouse ; then in case the former course hath not bin taken , nor iudgement giuen against him , they may be reconciled and come together againe . If it hath , and matters be concluded , hee is not vpon his returne to bee heard , but rather seuerely punished . Like vnto Desertion , is malicious and spitefull dealing of married folkes one with the other . Malicious dealing is , when dwelling together , they require each of other intolerable conditions : and when the one doth not regard nor relieue the other , being in danger or extremity , as is meet . For this is as much as to betray one anothers estate and life to their vtter enemies . Heere it may be demanded , what a belieuer should do , who is in certaine and imminent danger , either of losse of life , or breach of conscience , if they both abide together ? Answ. I. This certaine danger hath his originall , either from one that is a stranger , or from one of the parties : If from a stranger , then the husband either takes vpon him the defence of his belieuing wife , or not ; if he doth , then she ought to abide with him . If not , she may depart and prouide for her owne safetie . II. Againe , if the husband threatneth hurt , the belieuing wife may flie in this case ; and it is all one , as if the vnbelieuing man should depart . For to depart from one , and driue one away by threats , are aequipollent . Neither may this seeme strange vnto any , that the belieuer in such case is allowed to depart . For a husband that is a Christian is married two waies : First with Christ , and secondly with his wife . The former mariage is made in Baptisme , and is a more holy coniunction , then is the latter . Therfore when these two cannot stand together , but one of them must needs be dissolued ; the latter must rather be left then the former . Againe , if the belieuer should remaine with the vnbelieuer , she should haplie be vrged sometimes , in case of danger vpon infirmitie , to deny Christ , & make ship wracke of faith and good conscience ; which may in no sort be done of either partie : and therefore separation is to be made rather in this society , then that the cōiunction with Christ should not stand firme , and continue . It is alledged , that if this be so , then the belieuing wife forsakes the vnbelieuing husband , which she may not do . Answ. She forsakes him not finally , but leaues him for a time . Againe , the desertion is not made by the person , which giueth place for the time , but by him in whom is the cause of the desertion ; euen as he is not to be termed a Schismatike , which separateth himself , but hee in whom is the cause of the Schisme . Againe , it is obiected , that he which flieth leaues his calling ; and euery man must abide in his calling ; according to the rule of the Apostle , 1. Cor. 7. 20. Answ. There is a double calling ; The generall , standing in the worship of God ; The particular , as the calling of mariage , or of single life . When these two callings cannot stand together , the latter must giue place to the former , Luk. 14. 26. If any man come to me , & hate not his father , and mother , and wife , and children , and brethren , and sisters ; yea and his owne life also , he cannot be my disciple . III. Case . When the husband is perpetually absent from the wife , what is to be done ? Answ. If he be absent either because he is in captiuitie , or vpon malice , or feare , or any such like cause ; the wife must rest in expectation of his returne , till she hath notice of his death , either by sufficient testimonie , or by apparant likelihoods . Now in the want of testimonies , and coniectures in this behalfe , if the partie forsaken cannot certainly determine , that the absence was made vpon an euill mind ; some haue thought that it behoueth her to expect his comming again for the space of foure years ; others of fiue ; some of seuen , some of ten yeares ; after which time , she is free , and may marrie another man. And if the partie do haplie returne againe after some long space of time , who was probablie thought to haue been dead , the latter ma●iage vndertaken vpon necessarie ignorance of such an euent , may be dissolued ; and it shall not be imputed to either partie , considering it fell out not by their fault , but only by accident . Now if the question bee of wilfull and affected absence , the same is to be determined concerning that , which hath bin said before touching the point of Desertion . CHAP. 10. Of the Communion of married folkes , and of due beneuolence . THe cōmunion of man & wife , is that dutie , whereby they do mutually and willingly communicate , both their persons , & goods each to other , for their mutuall helpe , necessitie and comfort , Ephes. 5. 28. So ought mē to loue their wiues as their own bodies ; he that loueth his wife , loueth himselfe . This dutie consisteth principally in the performance of special beneuolēce one to another , & that not of courtesie , but of due debt , 1. Cor. 7. 3. Let the husband giue vnto the wife due beneuolence , and likewise also the wife vnto the husband . Due beneuolence must be shewed with a singular and entire affection one towards another ; and that three waies principally . First , by the right and lawfull vse of their bodies , or of the marriage-bed , which is indeed an essentiall dutie of mariage . The mariage-bed signifieth that solitarie and secret societie , that is betweene man and wife alone . And it is a thing of it owne nature indifferent ; neither good nor bad ; and so Paul numbereth it amongst indifferent things , 1. Cor. 7. 27. Art thou bound vnto a wife ? seeke not to be loosed : art thou loosed from a wife ? seeke not a wife . Wherfore the Church of Rome erreth two contrarie waies . First , in that it maketh mariage to be a Sacrament , and so euerie action of it , to be of the owne nature good . Secondly , in that they prohibite mariage of certaine parties , and the reason of the prohibition may seeme to be this ; that they thinke this secret comming together of man and wife to be filthines . This was the sentence of Syricius , that filthie Pope of Rome ; who determined that mariage was the vncleannesse of the flesh , and to that purpose abused the words of the Apostle , Rom. 8. 8. affirming , that they which are in the flesh , that is , in the estate of Matrimonie , cannot please God. Yea and after that mariage was condemned by them , some began to detest and hate women , as Ephraim the Syrian , of whō Ecclesiasticall stories make mention . And the Councell of Trent is of the same iudgement . For whereas it opposeth mariage and chastitie ; it plainly determineth that in mariage there is no chastitie . This comming together of man and wife , although it be indifferent , yet by the holy vsage thereof , it is made a holy and vndefiled action , Hebr. 13. 4. Mariage is honorable among all , and the bedde vndefiled . And it is ( as all other creatures and ordinances of God are ) sanctified by the word & praier , 1. Tim. 4. 3. — Forbidding to marry , &c. v. 4. — And nothing ought to be refused : — for it is sanctified by the word of God , & praier . In which place it is to be obserued , how the Apostle applieth the point of sanctification directly to mariage . The word of God giueth direction to married folkes two wayes . First , by giuing them warrant , that they may lawfully do this action ; because whatsoeuer is not done of faith ( which faith must be grounded on Gods word ) is a sin . Secondly , by prescribing the right and holy manner of doing the same . The holy maner stands in these particulars . First , that it be done in moderation . For euen in wedlocke excesse in lusts is no better then plaine adulterie before God. This is the iudgement of the ancient Church , that Intemperance , that is , immoderate desire euen betweene man and wife , is fornication . Secondly , that it be vsed in an holy abstinence . Abstinence from this secret societie , must be vsed in two cases . First , while the woman is in her flowers , Leuit. 18. 19. Thou shalt not go to a woman to vncouer her shame , as long as shee is put apart for her disease . And it is made one of the properties of a good man , not to lie with a menstruous woman , Ezek. 18. 6. Secondly , in the time of a solemne fast , when some grieuous calamitie is imminent . Then they are to giue themselues ( by mutuall consent ) to fasting and prayer , 1. Cor. 7. 5. Defraud not one another , except it be with consent for a time , that you may giue your selues to fasting and prayer : and againe come together , that Satan tempt you not for your incontinencie . 2. Sam. 11. 11. Then Vriah answered Dauid , The Arke , and Israel , and Iudah dwell intents : and my Lord Ioab , and the seruants of my Lord abide in the open fields : shall I then go into mine house to eate and drinke , and lie with my wife ? By thy life , and by the life of thy soule , I will not do this thing . Zach. 12. 12. The familie of the house of Dauid shall mourne apart , and their wiues apart ; the familie of the house of Nathan apart , and their wiues apart , &c. Next vnto the word , this action may be sanctified by prayer , for a blessing vpon it . Children are the gift of God , and therfore married folkes are not only to vse the meanes , but also to pray for the obtaining of them , Psal. 113. 9. He maketh the barren woman to dwell with a familie , and to be a ioyfull mother of children . Psal. 127. 3. Behold children are the inheritance of the Lord , and the fruit of the wombe his reward . Examples for this purpose are these , Gen. 25. 21. Isaac prayed vnto the Lord for his wife , because shee was barren , and the Lord was intreated of him ; and Rebekah his wife conceiued . 1. Sam. 1. 26. 27. And she said , Oh my Lord , as thy soule liueth , my Lord , I am the woman that stood with thee here , praying vnto the Lord. vers . 27. I prayed for this child , and the Lord hath giuen me my desire , which I asked of him . Now the fruits , which are reaped and inioyed by this holy vsage of the mariage bed , are three . I. The hauing of a blessed seed . Deut. 28. 1. If thou shalt obey diligently the voice of the Lord thy God , &c. Blessed shall be the fruit of thy bodie , and the fruit of thy ground . Which also is called the seed of God , being begot in an holy maner , Mal. 2. 15. And did not he make one ? yet had he abundance of Spirit : And wherefore one ? because he sought a seed of God : therefore keepe your selues in your spirit , and let none trespasse against the wife of his youth . II. The preseruation of the bodie in cleannesse , that it may be a fit Temple for the holy Ghost to dwell in , 1. Thess. 4. 3. 4. This is the will of God , euen your sanctification , that euery one of you should know how to possesse his vessell in holines and honor , and not in the lust of concupiscence , euen as the Gentiles that know not God. III. The holy estate of marriage is a liuely type of Christ and his Church , and this communion of married persons , is also a figure of the coniunction that is betweene him , and the faithfull , Hos. 2. 19. I will marrie thee vnto me , for euer ; yea I will marrie the vnto me in righteousnes , in iudgement , in mercie and in cōpassion : I will euen marrie thee vnto me in faithfulnes , and thou shalt know the Lord. Ephes. 5. 23. For the husband is the wiues head , euen as Christ is the head of the Church , and the same is the Sauiour of his bodie . Heere some questions are to be resolued . Case . I. Whether may mariage be dissolued in the case of barrennesse ? Answ. No. For barrennesse is an hidden infirmitie for the most part , and which God hath many times cured , euen when it seemed to be desperate , as in Sarah . Again , the fruit of the wombe is Gods blessing ; and wholly dependeth vpon him . Hee therefore that in want of children , reiecteth his wife , whom he hath receiued at the hands of God , offereth wrong euen to God himselfe . Case II. What if either of the married folkes commit fornication , or any sinne of the same kind greater then fornication , as Incest , Sodomie , lying with beasts , or such like . Answ. Adulterie and fornication are most grieuous and open crimes , which do breake the very bond and couenant of mariage , Prou. 2. 17. and therfore when they are certainly knowne by such persons , they are at no hand to be winked at , but the Magistrate is presently to be informed of them . Howbeit , if the innocent partie be willing to receiue the adulterer againe , in regard of his repentance ; lest hee should seeme to fauour and maintaine sin , and to bee himselfe a practiser of vncleannesse , he is to repaire to the Congregation , and declare the whole matter to the Minister , that he may vnderstand the parties repentance , and desire of forgiuenesse . And if the adulteresse hath conceiued , and is in trauell , the husband to auoid the imputation of hauing an heire in bastardie , is to make relation to the Church of the repentance of the adulteresse ; or to acquaint some certaine persons therewith , not to the end that she should be punished for the fact , but that they may take notice of a child cōceiued in adultery , whom afterward he may lawfully put off , as none of his . The matter being knowne , the innocent partie may require a diuorcement . For adulterie is such a sin , as doth quite break off not only the vse , but the bond and couenant of mariage , Matth. 19. 9. I say therefore vnto you , that whosoeuer shall put away his wife , except it be for whoredome , and marrie another , committeth adulterie , &c. And yet the same bond may be continued , and grow vp againe by the good will and consent of the partie innocent , and consequently they may be reconciled , and dwell together still . 1. Sam. 25. 44. Now Saul had giuen Michal his daughter Dauids wife , to Phalti the sonne of Laish , which was of Gallim . 2. Sam. 3. 14. Then Dauid sent messengers to Ishbosheth Sauls sonne , saying , Deliuer me my wife Michal , which I married for an hundred foreskins of the Philistims . The same course may be taken in like cases by the innocent , specially vpon the repentance of the guiltie person . But yet euery man must be left to his owne conscience , and none is to bee compelled to take another , from whom hee may iustly bee separated against his will. Now in requiring of a diuorce , there is an equall right and power in both parties , so as the woman may require it as well as the man ; and he as wel as she . The reason is , because they are equally bound each to other , and haue also the same interest in one anothers bodie ; prouided alwaies , that the man is to maintaine his superioritie , and the woman to obserue that modestie which beseemeth her towards the man. After the diuorcement made , it shal be lawful for the harmelesse partie , not hauing the gift of continencie , vpon leaue obtained of the Church , and the Christian Magistrate , to marrie againe . But what then shall become of the partie offending ? Answ. If vpon the hazard of his Conscience in want of the remedie , any libertie of second mariage , bee to bee granted vnto him by the Church or Ciuill Magistrate ; ( as indeed here in England there is not ; ) diuers restraints , in this Case , must be obserued . First , no such libertie is to be granted , so long as the matter remaines vncertaine , whether they may be reconciled , specially while the partie innocent liueth in single life . Secondly , it must euidently appeare , that the said offending partie hath earnestly rpented him of his sin , before he can either be receiued into the Church , or admitted to a second mariage . Thirdly , this liberty is not to be granted him either presently , or vnaduisedly ; but vpon frequent and serious admonition , rather to giue himselfe to mourning and lamentation , and still to remaine alone , then to desire againe to enioy the benefit of that state , which he hath alreadie so shamefully abused . So much of the first way of performance of due beneuolence . The second way is , by cherishing one another : Ephes. 5. 29. No man euer hated his owne flesh , but nourisheth and cherisheth it , as Christ also doth the Church . This cherishing is the performing of any duties , that tend to the preseruing of the liues one of another . Wherefore they are freely to cōmunicate their goods , their coūsel , their labors each to other ; for the good of themselues and theirs . The third way is , by an holy kind of reioicing and solacing themselues each with other , in a mutuall declaration of the signes and tokens of loue and kindnesse . Prou. 5. 18. Reioyce with the wife of thy youth : vers . 19. Let her be as the louing Hind , and pleasant wild goat : let her breasts satisfie thee at all times , and delight in her loue continually . Cantic . 1. 1. Let him kisse me with the kisses of his mouth , for thy loue is better them wine . Gen. 26. 8. So after he had bin there a long time , Abimelek King of the Philistims , looked out at a window , and loe , hee saw Isaak sporting with Rebekah his wife : Then Abimelek called Isaak and said ; Loe , shee is of a suretie thy wife . Esay 62. 7. As a yong man marrieth a virgin , so shall thy sonnes marrie thee ; and as a Bridegroome is glad of the Bride , so shall thy God reioyce ouer thee . This reioycing and delight is more permitted to the man , then to the woman ; and to them both , more in their yong yeares , then in their old age . CHAP. 11. Of the Husband . MArried folkes are either husbād or wife . The husband is he which hath authoritie ouer the wife ; hereupon in Scripture he is called the guide of her youth , Prou. 2. 17. and they twaine being but one flesh , he is also the head ouer his wife . The duties of the husband towards the wife , are these : I. To loue her as himselfe : Eph. 5. 33. Let euery one loue his wife euen as himselfe . Gen. 24. 67. Afterward Isaak brought her vnto the tent of Sarah his mother ; and hee tooke Rebekah and she was his wife , and he loued her : so Isaak left mourning for his mother . Note , how the loue of the husband to the wife , mitigates sorrow for the death of the mother . He is to shew this loue in two things : First in protecting her from danger , Gen. 20. 16. And vnto Sarah he said , behold I haue giuen 1000. shekels of siluer vnto thy brother : behold he is the couering of thine eies amongst all that are with thee . Let it be knowne amongst all , & be thou instructed . 1. Sam. 30. 5. Dauids two wiues were taken prisoners also , Ahinoam the Izreelite , and Abigail the wife of Nabal the Carmelite : v. 8. Then Dauid asked counsell of the Lord saying ; Shall I follow after this companie , ? shall I ouertake them ? And hee answered him , Follow , for thou shalt surely ouertake them , and recouer all . Secondly , in regarding her estate as his owne , and prouiding maintenance for her , both for his life time , and as much as he may , for time to come after his death . Ephes. 5. 28. So ought men to loue their wiues , as their owne bodies : he that loueth his wife loueth himselfe ; vers . 29. For no man yet hated his owne flesh , but nourisheth it , &c. Exod. 21. 10. If he take him another wife , he shall not diminish her food , her rayment , and recompence of her virginitie . Ruth . 3. 9. Vnto whom he said , who art thou ? which said ; I am Ruth thine handmaid , spread therefore the wing of thy garment ouer thine handmaid ; for thou art the kinsman . II. To honor his wife : 1. Pet. 3. 7. Giuing honor to the woman . This honor stands in three things : First , in making account of her , as his companion , or yoke-fellow . For this cause , the woman , when she was created , was not takē out of the mans head , because she was not made to rule ouer him ; nor out of his feet , because God did not make her subiect to him as a seruant ; but out of his side , to the end that man should take her as his mate . Secōdly , in a wise & patiēt bearing or couering of her infirmities , as anger , waywardnes and such like , in respect of the weaknes of her sexe , 1. Pet. 3. 7. Giuing honor to the woman , as vnto the weaker vessell , seeing yee are heires together of the grace of life , that your prayers bee not hindred . Thirdly , by suffering himselfe sometimes to be admonished or aduised by her . It was Gods commandement to Abraham concerning Sarah his wife ; Let it not be grieuous in thy sight for the child , and for thy bond-woman : in all that Sarah shall say vnto thee , heare her voice ; For in Isaak shall thy seed be called , Gen. 21. 12. Thus Elkanah was willing to subscribe vnto his wife Annaes aduice , for her tarrying at home till the child was weaned , 1. Sam. 1. 23. And Elkanah her husband said vnto her , do what seemeth thee best : tarrie vntill thou hast weaned him : only the Lord accomplish his word . Hereupon the Heathen Philosopher said , That the master of the familie exerciseth ( after a sort ) a power Tyrannical ouer his seruants , a power Regall ouer his children ; because Kings are fathers of their Cōmon-weales : but in respect of his wife , he exerciseth a power Aristocraticall , not after his owne will , but agreeable to the honor and dignitie of the married estate ; and consequently , that he ought not in modestie to challenge the priuiledge of prescribing and aduertising his wife in al matters domesticall , but in some to leaue her , to her owne will and iudgement . Heere question is moued , whether the husband may correct the wife ? Answ. Though the husband be the wiues head , yet it seemeth he hath no power nor libertie granted him in this regard . For we reade not in the Scriptures , any precept or example to warrant such practise of his authoritie . He may reproue & admonish her in word only , if he seeth her in fault . For , thus we reade , that Iacob censured his wife , being impatient , euen in anger , Gen. 30. 2. Am I in Gods stead , which hath withholden from thee , the fruit of the wombe ? And Iob reproued his wife , Iob 2. 10. Thou speakest like a foolish woman . What ? Shall we receiue good at the hand of God , and not receiue euill ? But hee may not chastise her either with stripes , or stroks . The reason is plaine ; Wiues are their husbands mates ; and they two be one flesh . And no man will hate , much lesse beat his owne flesh , but nourisheth and cherisheth it , Ephes. 5. 29. Againe , it is the commandement of God , that man should not trespasse against the wife of his youth , Malac. 2. 15. Chrysostome saith , It is the greatest reproch for any man , that can bee , to beate his wife . Plutarch in the life of Cato the Censor , affirmeth , that he which smiteth his wife , doth all one , as if he should lay violent hands vpon the sacred images of the gods , which was counted an high degree of offence among the Heathen . It is alledged , Husbands are cōmanded so to loue their wiues , as Christ doth his Church ; now Christ chastiseth his Church , with strokes ; & therefore so may the husband his wife . Answ. As Christ doth entirely loue his Church , so hee may also chastise the same , because hee is not only the husband , but also absolute Lord and King of his Church : so is not the husband absolute ouer the wife . But his authority ouer the wife , is after a sort ciuill , as is the authoritie of the Magistrate ouer his people . Ans. It is not so . For the Magistrate hath in his hand the power of the sword , by which power he inflicteth punishment in case of offence . But the husband can challenge to himselfe no such power : yea it is flatly forbidden in the Ciuil law , that he should scourge or strike his wife . Neuerthelesse , if she grow to extremities , and be desperately peruerse , so as there be no hope of amendment ; then the Magistrate may be informed , who to preuent scandals , and to prouide for publike peace , both ought and may assigne vnto her necessary correction , and punishment according to her desert . Now the husband that hath a wife so stubborne and peeuish , must beare it , if it may be borne , as the portion of his crosse laid vpon him by God. And in this case , if he be impatient , he may in some sort be pardoned and pitied , but he is not wholly to be excused . CHAP. 12. Of the Wife . THe wife is the other married person , who being subiect to her husband , yeeldeth obedience vnto him . Touching the subiection of the wife , the word of God mētioneth it in sundrie places . Rom. 7. 2. The woman which is in subiection to the man , is bound by the law to the man , while he liueth . Ephes. 5. 24. As the Church is in subiection to Christ , euen so let the wiues bee to their husbands in euery thing . Colos. 3. 18. Wiues submit your selues vnto your husbands , as it is comely in the Lord. 1. Tim. 2. 12. I permit not a woman — to vsurpe authoritie ouer the man. And it was a law established by God immediately after the fal , Gen. 3. 16. Vnto the woman he said , I wil greatly increase , &c. and thy desire shal be subiect to thine husband , and he shall rule ouer thee . Indeed the daughter , according to the Ciuill law , euen when shee is married is * in the power of her father , and not of her husband . But this is directly against the law of Moses , and crosseth the law of Nature , Leuit. 22. 12. 13. Numb . 30. 13. Now the duties of the wife , are principally two . The first is , to submit her selfe to her husband ; and to acknowledge and reuerence him as her head in all things . Gen. 20. 16. Likewise Abimelech said vnto Sarah ; Behold thy brother , that is , thy husband , whom thou callest thy brother , is the vaile of thine eyes to all that are with thee . As if he should say , Thy husband is thy head , and hath power ouer thee , and thou oughtest to reuerence him . For of ancient times , the wife was couered with a vaile in the presence of her husband , in token of subiection to him . Thus Rebekah at the sight of Isaak tooke a vaile , and couered her head therewith , Gen. 24. 65. 1. Cor. 11. 3. The man is the womans head . Ephes. 5. 22. Wiues submit your selues vnto your husbands , as vnto the Lord ; for the husband is the wiues head , euen as Christ is the head of his Church . The reason hereof is good . For the wife enioyeth the priuiledges of her husband , and is graced by his honor and estimation amongst men . His Nobilitie maketh her noble , though otherwise shee is base and meane ; as contrariwise , his basenesse and low degree , causeth her , though shee bee by birth noble and honorable , to bee by estate base and meane . The second dutie is , to be obedient vnto her husband in all things ; that is , wholly to depend vpon him , both in iudgement and will. For looke as the Church yeelds obedience to Christ her head , and yeelds her selfe to be commanded , gouerned , and directed by him , so ought the woman to the man. So Sarah is said to obey Abraham , and to giue him the termes of obedience , Shee called him Lord , or Sir , 1. Pet. 3. 6. Hence it followeth , that the woman is not to take libertie of wandring , and straying abroad from her owne house , without the mans knowledge & cōsent . 2. King. 4. 22. Then she called to her husband and said , Send with me , I pray thee , one of the yong men , and one of the asses ; for I will haste to the man of God , and come againe . Againe , that shee is to follow her husband , when hee flitteth or departeth from place to place , vnlesse hee forsake either her or Christ. To this purpose Paul saith hee had power to lead about a wife , being a sister , as well as the rest of the Apostles , 1. Cor. 9. 5. Thus Sarah went with Abraham into Egypt , Gen. 12. 11. and out of Egypt , Gen. 13. 1. and to Gerar to soiourne there , Gen. 20. 1. 2. 3. Thus the wiues of Iacob departed with him , from their father Laban , Gen. 31. 17. Contrary to these duties , are the sins of wiues ; To be proud , to be vnwilling to beare the authority of their husbāds ; to chide and braule with bitternes ; to forsake their houses , &c. Prou. 27. 15. A continuall dropping in the day of raine , and a contentious woman are alike . vers . 16. He that hideth her , hideth the winde , & she is as the oyle in his right hand , that vttereth it selfe . Exod. 4. 26. Then Zipporah said , O bloodie husband ; because of the Circumcision . It was the fault of the Leuites Concubine , Iudg. 19. 2. Who played the whore , and went away from him vnto her fathers house to Bethlem Iudah , and there continued the space of foure moneths . It was the sinne of Queene Vashi , who refused to come at the Kings word , which he had giuen in charge to the Eunuches : therefore the King was verie angrie , and his warth kindled in him , Ester 1. 12. Lastly , to be a cause of griefe to their kindred . Thus the proud wiues of Esau , the daughters of the Hittites , were a griefe of mind to Isaak and Rebekah , Gen. 26. 35. & 27. 46. CHAP. 13. Of the Parent . HItherto hath been treated of the first Couple , whereof the family cōsisteth , namely , of married folkes . Now follow the other ; and they are of two sorts ; either such as , whereby the familie is increased , and multiplied ; or such as are helpes thereunto . Those whereby the familie is inlarged , are also of two sorts ; Parents and Children . Parents are they which haue power and authoritie ouer children . The duties of parents are especially two ; One to bring vp their children ; The other to bestow them , when they haue brought them vp . Touching Education or bringing vp of children , the parents care must bee , both that they may liue , and also that they may liue well , Ephes. 6. 4. Touching the preseruation of the life of the child , there are many duties required of the Parents , specially foure . First , the mother is her selfe to giue the infant sucke , and to wrap it vp in swadling clothes . Paul cōmends it for a note of a good wife , to nurse her owne children , 1. Tim. 5. 10. Thus Sarah gaue sucke to Isaak , Gen. 21. 7. Anna nursed Samuel , 1. Sam. 1. 22. Dauid in likelihood was nursed by his mother , Psal. 22. 9. Thou gauest me hope euen at my mothers breasts . And our Sauiour Christ was also nursed by Marie his mother , Luk. 11. 27. and swadled , Luk. 2. 7. Now the reason hereof is plaine . God hath giuen milke to women that beare children , & hath so appointed , that no meat is more naturall to the child , then the mothers milke . And nature it selfe teacheth this in the course of other creatures . The earth nourisheth that which it bringeth forth . The fruit which the tree beareth is fed by the sap that comes from the root therof . Yea amongst the bruit beasts , euen those that be most sauage , as the Tigres , do giue sucke vnto the yong ones which they bring forth . Yet in case of want of health , or abilitie , or any other iust impediment , the mother may in equity beforborne , and the child committed vnto a nurse . And so we reade that Rebekah the daughter of Bethuel , and afterward the wife of Isaak had a nurse , Genes . 24. 59. whose name was Deborah , Gen. 35. 8. And Pharaohs daughter in a case of necessitie , committed Moses to be nursed of an Hebrew woman , whom she tooke not to be his mother , but a stranger ; and her fact was allowed by God , Exod. 2. 7. 9. The second dutie of the Parent is , to prouide for his child meate , drinke , and clothing . Our Sauiour Christ saith , that Parents euen by the light of nature , though they be euill , will not denie or withhold necessarie food from their children : Mat. 7. 9. 10. What man is there among you , that if his son aske him bread , will giue him a stone , or if he aske a fish , will giue him a scorpion ? And Paul saith , If there be any that prouideth not for his owne , and namely for them of his houshold , hee denieth the faith , and is worse then an Infidell , 1. Tim. 5. 8. The third dutie is , when God giueth abilitie & meanes , to lay vp some thing for the future maintenance of the child . 2. Cor. 12. 14. — for the children ought not to lay vp for the fathers , but the fathers for the children . Prou. 19. 14. House and riches are the inheritance of the fathers . The fourth is , to obserue both the inclination , and the naturall gifts of bodie and mind that are in the child , and accordingly to bestow it in some honest calling & course of life . Prou. 20. 11. A child is knowne by his actions , whether his worke be pure and right . In the Ecclesiasticall historie , written by Ruffinus , it is recorded , that Alexander Bishop of Alexandria , saw a far off , in a place neare to the sea , a companie of children playing together , and in their play imitating himselfe in sundrie Ministeriall actions . And whē he had a while viewed them , he perceiued that they examined & baptised one another , according to the solemne order vsed in y ● Cōgregation : which thing , whē he had made some of his Clergie acquainted withall , and taken order that the children should be sent for , and brought before him , he demanded of them , what sport they vsed , and in what manner they played one with another . The children at first , for feare , denied what they had done , yet vpon further examination they confessed , that they had made Athanasius ( who afterward became Bishop of the place ) their Bishop , and that hee instructed and baptised sundrie of their companie . He further asked both Athanasius himselfe , and those which were said to haue been baptised , what questions he asked them , and what answeres they gaue ; and perceiuing by their speeches , that they had framed themselues , though in sporting maner , to the Church-proceedings in those actions ; vpon conference had with his Clergie , hee determined , that those which had first been asked , and had giuen answere fully , according to the forme vsed in that Church , and thereupon baptised , should not be rebaptised . And for Athanasius and the other children , which had done the part of Ministers in their kind , he sent for their parents , and gaue them great charge that they should be brought vp in learning and religion , that so they might in time be fit for the publike Ministerie . The like course we reade to haue been taken by the Heathen , for iudgement of the inclination and towardnesse of their children . The Athenians made a law , that before children were bestowed in any calling , they should bee first brought into a publike place , where Instruments belonging to all sorts of trades were laid ; and look in what kind of Instrument any of them tooke most delight , the child was thought to bee most fit for the trade , whereunto that Instrument belonged , and afterward applied to the same with good successe . Now the Parents first and principall care must be for the Church ; that those of their children which haue the most pregnant wit , and be indued with the best gifts , be consecrated vnto God , and brought vp in the studie of the Scriptures , to serue afterward in the Ministerie of the Church . Thus Anna dedicated Samuel her son vnto God by vow , 1. Sam. 1. 11. And shee vowed a vow , and said , O Lord of Hostes , if thou wilt — giue vnto thine handmaid a man-child , thē I wil giue him vnto the Lord all the daies of his life . And she did according to her vow , and the Lord blessed Samuel her sonne , who in processe of time became a great Prophet . The next point of Education of children , is to prouide that they may liue well , and lead a godly life . To this purpose Parents must do three things . First , they are to be carefull , that the child , so soone as may bee , after it is borne , bee admitted into the true Church of God by Baptisme , and haue a fit name giuen vnto it . Secondly , they are to endeuour to sow the seeds of godlinesse and religion in the heart of the child , so soone as it comes to the vse of reason and vnderstanding ; and as it growes in yeares , so care must be had that it grow in knowledge and grace . To this purpose is the vow and promise made in Baptisme , which parents are bound to call vpon the child to remember , when it comes to yeares . It was the godly care of Timothies parents , 2. Tim. 3. 14. But continue thou in the things which thou hast learned , knowing of whom thou hast learned them , vers . 15. And that thou hast knowne the holy Scriptures of a child , which are able to make thee wise vnto saluation , through the faith which is in Christ Iesus . This was the commandement of God to the parents of his people , Deut. 6. 7. Thou shalt rehearse these words which I command thee continually to thy children , and shalt talke of them whē thou tarriest in the house . And vers . 20. When thy sonne shall aske thee in time to come , saying ; What meane these Testimonies , and Ordinances , and Lawes , which the Lord our God hath commanded you ? Then thou shalt say vnto thy sonne ; We were Pharaohs bondmen in Egypt , &c. This was obserued by the Israelites in the ages ●cceeding : Psal. 44. 1. We haue heard with our eares , O God : our fathers haue told vs the workes that thou hast done in their daies in old time . Thirdly , the first instruction of children in learning & religion , must be so ordered , that they may take it with delight . For which purpose , they may be sometimes allowed in moderate maner to play , and solace themselues in recreatiōs fitting for their yeares . And if they do amisse in either , they are to bee restrained by the bridle of discipline . First by reproofe in word , and when that wil not helpe , by the rodde of correction . Zach. 8. 5. The streets of the citie shall bee full of boyes and girles , playing in the streets thereof . Prou. 29. 15. The rod and correction giue wisdome , but a child set at libertie makes his mother ashamed . vers . 17. Correct thy son , and he will giue thee rest , and giue pleasures to thy soule . Hebr. 12. 9. We haue had the fathers of our bodies which correct vs , and we gaue them reuerence . Yet in this point , two extreames are carefully to be auoided ; That the Parent be not either too seuere , or too indulgent to the child . For seue●itie Paul giues his rule , Ephes. 6. 3. Parents prouoke not your children to anger , that is , by too much austeritie in gouernmēt . For lenitie , we haue old Eli his example , 1. Sam. 2. 23. And he said vnto them , Why do yee such things ? for of all this people , I heare euill reports of you . Doe no more my sonnes , &c. So much for Education . The second general dutie of parents , is the bestowing of their children ; This bestowing is , when they knowing their children fit for mariage , not to haue the gift of continencie , do vse their best indeuour to prouide matches for them in time , or at least , do aduise them therunto by themselues or by their friends : 1. Cor. 7. 36. If any man thinke it vncomelie for his virgin to passe the flower of her age , and need so require — let them bee married . vers . 38. he that giueth her to mariage , doth well . Ierem. 26. 6. Take yee wiues — and take wiues for your sonnes , and giue your daughters to husbands , &c. Gen. 28. 1. Isaak called Iacob and blessed him , and charged him and said vnto him ; Take not a wife of the daughters of Canaan : Arise , get thee to Padan Aram — and thence take thee a wife of the daughters of Laban thy mothers brother . Iudg. 14. 2. Sampson came and told his father and his mother , and said , I haue seene a woman in Timnah of the daughters of the Philistims ; now therefore giue me her to wife . This dutie is now adaies carelessely neglected of Parents ; and the fruit therof is dangerous . For hence it comes to passe , that their children oftentimes do either commit whoredome , or vndertake wicked and vngodly mariages . In the choice of a husband or wife , the Parents ought to haue a greater respect vnto pietie and wisedome , then vnto beautie and riches , or any other outward blessings . Yet where they all concurre , the partie so qualified is the more thankfully to be entertained . Vpon these grounds the Priest of Prince of Midian , gaue his daughter Zipporah to Moses , and Moses agreed to take her , Exod. 2. 19. A man of Egypt deliuered vs from the Philistims , and also drew vs water enough , & watered the sheepe — And Moses agreed to dwell with the man , who gaue vnto Moses Zipporah his daughter . Iosu. 15. 16. Then Caleb said , He that smiteth Kiriath-sepher , and taketh it , euen to him will I giue Achsah my daughter to wife . Yea it is a sinne to marrie only for beautie , without consideration of the better things . Thus the old world sinned , whē the sonnes of God saw the daughters of men that they were faire , and tooke them wiues of all that they liked , Gen. 6. 2. and Sampson , who only vpon the sight of the woman in Timnah , of the daughters of the Philistims , without further inquirie , desired that she might be giuen him for his wife , Iudg. 14. 2. Againe , it is meet that parēts should deale moderately with their children in this case , and not vndertake at any hand to force and compel them to marrie this or that partie . This was the iust commendation of Rebekahs parents , who though they were Idolaters , yet had that regard of equity , that they first called her and asked her consent , before they sent her away with Abrahams seruant , to be maried to Isaak , Gen. 24. 58. Now in case the Parents faile in their dutie in this regard , the son or daughter may lawfully declare the matter first to their kinsfolke , and afterward ( if need be ) to the Minister , or Magistrate , and sue for redresse by their means and direction . CHAP. 14. Of the Sonne . THe sonne is he , who is in subiection to his parents . The duties of a son to bee performed to his parents , are principally two . First to yeeld them obedience , whether they be his naturall parents or otherwise , as his step-father & step-mother , and that while he liueth . Eph. 6. 1. Children obey your parents in the Lord ; for this is right . Luke 2. 51. Then hee went downe with them , and came to Nazareth , and was subiect to them . Exod. 18. 19. Moses father in law said vnto him , Heare now my voice , I will giue thee counsell , and God shall be with thee . Ruth 3. 5. And Ruth said vnto Naomi her mother in law , All that thou biddest me , I wil do . Iob 1. 5. And whē the daies of their bāquetting were gone about , Iob sent and sanctified them . This obedience must shew it selfe in two things . First in the choyce of a lawfull calling , wherein the child is to be ordered and appointed at the discretion of the parent . Secondly in mariage : For in that , the parent is the principall agent and disposer of the child . Now although his authoritie be not so great , as that the child is to be forced and compelled by him ; yet the reuerent and dutifull respect which the child ought to beare towards him , ought to be a strong inducement , not to dissent , or renounce his aduice , without great and waightie cause . Yea the child must endeuour by all manner of dutifull cariage to ouercome , or at least to mitigate his parents seueritie in that behalfe . Now for the daughters : They must yeeld obedience to their parents in all Domesticall labours , that they may be skilfull in houshold affaires . Thus did the seuen daughters of the Priest of Midian , accustome themselues to draw water , and fill the troughes to water their fathers sheepe , Exod. 2. 16. Thus Rebekah was seene to come out of her fathers house , with her pitcher vpon her shoulder , and to go downe with it to the well to fill it , and giue drinke to her fathers Camels , Gen. 24. 16. 17. The second dutie of the sonne , is to recompence his fathers loue , and care ouer him , by relieuing him in case of want , if God giue abilitie , with food and rayment , and other necessaries . Herein children must deale with their parents , as the brood of the Storke is reported to do with her , by feeding her when she is old ; wherein they doe no more but what shee before hath done vnto them . It is Pauls counsell , that childred & nephewes should recompence the kindnes of their kindred in the first place , 1. Tim. 5. 4. and therefore to their parents , the head & foūdation of their kindred . When Ioseph was in prosperitie , and his father Iacob in want , he first gaue him corne freely ; and afterwards sent for him to Egypt , and there prouided for him ; in so much as the text saith of him , that he nourished his father and his brethren , and all his fathers house-hold with bread , Euen as the mother puts meat into the childs mouth , Gen. 47. 12. When Naomi the step-mother of Ruth was of great yeares , and her strength spent , Ruth gathered corne in the haruest for reliefe of them both . Yea when Boaz gaue her to eate and to drinke , she reserued part of her victuals , & brought it home with her gleanes to refresh her mother , Ruth 2. 14. 18. The necessitie of the performance of these duties is so great , that if the sonne neglecteth them , and doth the contrarie , by ill vsage of his parent , either in word or deed , he is worthie of death , euen by Moses law : Exod. 21. 15. He that smiteth his father or his mother , shall die the death . The law of the first borne of a mans children , that he should haue a greater portion of his fathers goods , then any of the rest of his brethren , is perpetuall , and admits no exception , but only in the case of notorious wickednes . Deut. 21. 17. He shall acknowledge the son of the hated for the first borne , & giue him a double portion of all that he hath , for he is the first of his strength , and to him belongeth the right of the first borne . This was the law ; yet we reade that Ruben lost this prerogatiue , by reason of his incest , and Iudah the fourth sonne of Iacob had the dignitie of the first borne , Gen. 49. 8. Thou Iudah , thy brethren shall prayse thee — thy fathers sonnes shall bow downe vnto thee . In the Church of the old Testament , the priuiledge of the first borne was three-fold ; the first of gouernment and royaltie , the second of Priesthood , the third of the double portion . And it is probable that this was for the most part Ceremoniall , and was accomplished and determined in Christ , who was the Image of the inuisible God , & the first borne of euery creature , Colos. 1. 15. Heere two questions are propounded . Quest. I. Whether is it lawfull for the sonne to make a vow belonging either to religion , or to ciuill conuersation , without the consent of the parent ? Answ. A vow so made is not of force to bind the child , but by the Law of nature & common equitie , is to be made void . For it is a ruled case , that he which is not his owne man , that is to say , at his owne libertie , but vnder the power of another , cannot bind himselfe . Againe , the authoritie of the parent by the law of God is great ; For it alloweth the father to make void the vow of the child pertaining to Gods worship , Numb . 30. 6. Quest. II. Whether is the consent of the parents to be required in the second mariages of their children ? Answ. 1. Of ancient times , both by * Ciuill lawes , & also by Imperial constitutions , it was prouided that no widowes , though made free by their former mariages , should make any contract againe , without the good will of their parents . 2. Consent in this case , though it be not absolutely necessarie , yet it is to be thought fit and conuenient , because children in some regards exempted from parents authoritie , doe owe notwithstanding the dutie of honor vnto them , by Gods expresse commandement , Exod. 20. 12. and consequently ought to testifie the same , by being ordered and aduised by them in some sort , euen at the after-bestowing of themselues . Hence it is , that * later Diuines haue holden vpon good ground ; That the espousals of widowes , who haue some more libertie , then the child first married , being made without their parents knowledge , cannot but incurre iust reprehension , howsoeuer they may stand in force without it . CHAP. 15. Of the Master . NExt vnto parents and children , wherby the family is increased , is a second sort of couples , which are helpes therunto . And they are Masters and seruants . The Master is a member in the familie , which hath power and beareth rule ouer the seruant . And his dutie stands principally in three things . First , To make a good choice of his seruants ; which is then done , when he inquireth first after such as feare God , and be willing to serue him . Paul makes the seruice and feare of God the maine ground of true obedience in seruants , Ephes. 6. 5. 6. 7. Colos. 3. 22. It was the rule of Dauids choice , Psal. 101. 6. Hee that walketh in the perfect way , he shall serue me . Abrahams chiefe seruāt of his house , was a man that feared God , as appeareth , in that he made conscience of his oath , Gen. 24. 2. 3. and prayed also for successe in the busines whereabout he was sent . Gen. 24. 12. O Lord God of my Master Abraham , I beseech thee send mee good speed this day , and shew mercie to my Master Abraham . Cornelius of Caesarea , the Captaine of the Italian band , had a souldier that daily attended on him , who feared God , and seruants also beside him , to whom hee made knowne the heauenly vision which hee saw , Act. 10. 7. Secondly , To enioyne them labour , and not to require more of them , then their strength will beare . The master is to rule ouer the seruant in iustice . And then is his cōmandement vniust , whē it will not stād with the course of nature , with the abilitie of his seruant , or with the word of God. Therefore he is to require labour at their hāds proportionable to their strength , & yeeld thē sometimes intercession & rest . Leuit. 25. 46. Ouer your brethen the children of Israel , ye shall not rule ouer one another with crueltie . 1. Pet. 3. 8. Bee pitifull , bee courteous , one beare with another . And for the furtherance of busines , it is conuenient that the master be oftentimes present with the seruāts in their works . Prou. 27. 23. Be diligent to know the state of thy flock , and take heed to thy heards . The good matron ouerseeth the waies of her houshold , Prou. 31. 27. A man of Libya being asked , what it was that might make a horse fat ; he answered , The masters eye . Thirdly , To recompence the diligence and paines of his seruant , and that three waies . First , by giuing him his due of meat and drinke for the present . The good matron giueth the portion to her houshold , and the ordinary to her maids , Prou. 31. 15. Secondly , by paying him his hire in the end of his seruice : The labourer is worthie of his wages . Luk. 10. 7. Well done , good seruant and faithfull ; thou hast been faithfull in little , I will make thee ruler ouer much ; enter into thy masters ioy . Mat. 25. 21. Heere three caueats are to be obserued . I. That the wages be proportionable to the work . II. That it be paid in due time , without deferring . So the Master of the vine-yard , when euen was come , called his seruants together , to giue thē their hire , Mat. 20. 8. III. That the seruāt be not defrauded of any part of his due . For this is a crying sin ; Deut. 24. 15. Thou shalt giue him his hire for his day , neither shall the Sunne go downe vpon it — lest hee crie against thee vnto the Lord , and it bee sinne vnto thee . Iam. 5. 4. Behold , the hire of the labourers which haue reaped your fields , which is kept backe by fraud , crieth , and the cries of them which haue reaped , are entred into the eares of the Lord of hosts . Thirdly , if the seruant in time of his seruice be sicke , the masters care must be by all means possible to procure his recouery . Equitie must be the rule in these cases ; and masters are to do to their seruants that which is iust and equall . Col. 4. 1. Now the seruant haplie falles sicke by and in his seruice , and his health yeelds not only profit to his master , but incouragement also to himselfe . The good Centurion in case of his seruants sicknesse , tooke the best course to haue him restored , Matth. 8. 6. CHAP. 16. Of the Seruant . THe Seruant , is a person in the family subiect vnto his master . The dutie of a seruāt is , faithfully and diligētly to demeane himselfe in the affaires of his master , and to doe seruice vnto him as vnto Christ , though he be froward and hard-harted . Titus 2. 9. Let seruants be subiect to their masters , and please them in all things , not answering againe . Ephes. 6. 5. Seruants , be obedient to them that are your masters according to the flesh , with feare & trembling , in singlenes of your hearts , as vnto Christ. Col. 3. 22. Thus Iacob serued Laban , Gen. 31. 38. This twentie yeares haue I bin with thee ; thine ewes and thy goates haue not cast their yong , and the rammes of the flocke haue I not eaten , &c. Contrariwise , the seruant must take heed that he doe not his masters businesse negligently , or for fashion sake , or with eye-seruice as a man-pleaser ; that in case of rebuke or controlement , he answere not againe ; lastly , that hee be trustie & withhold his hands from picking , and his heart from deceiuing his master . Seruants are of two sorts ; either free , or bond-seruants . A free-seruant is he , whom his master hireth for wages to do him seruice . To him belongs the iust paiment of his hire , and in case of offence , them master hath authoritie to censure and correct him , prouided that in the execution thereof , respect bee had vnto his age , and the correction be vsed with moderation , as if hee were his sonne . A bond-seruant , is a seruant bought for money , and is commonly called a slaue . Touching this sort , a question is moued , whether a Christian may with safe conscience , haue and vse a man as his slaue ? Answ. The power & right of hauing bond-men , in those countries where it is established by positiue lawes , may stand with good cōscience , if it be vsed with moderation . That authoritie in this behalfe is moderate , wherein these seuen caueats be obserued . I. That the master haue not ouer his seruant the power of life and death ; for this takes away the lawful power of the Magistrate , to whom only the Lord hath committed the sword of iustice . II. That there be not libertie granted him , to vse his seruant at his owne will and pleasure in all things ; for this was not granted by the law of God to his owne people : Exod. 21. 26. If a man smite his seruant or his maid in the eye , and hath perished it , he shall let him go free for his eye : Also if he smite out his seruants or his maids tooth , he shall let him go out free for his tooth . III. That the power be not enlarged to the commanding of things against piety or iustice ; for in these cases a man must rather obey God then man , Act. 4. 19. IV. That masters do not take libertie to make separation of those their seruants that be married , the one from the other , or of those that be parents from their children ; considering that God himselfe hath made these societies , and ioyned such persons together , and therefore man may not separate them . V. That the masters do not take libertie to put ouer their seruants to vngodly and vnbelieuing masters , for that is an vnkind and cruell libertie , & may be an apparāt occasion to make the seruant fall away from religion , and renounce the true God. VI. That they do not bind them to perpetuall slauery , & neuer make them free . Exo. 21. 5. But if the seruant say thus , I loue my master , my wife and my children , I will not go out free . VII . That the seruitude be not procured and retained by force ; for it is a more grieuous crime to spoile a man of his libertie , then of his riches . Now y t the same power limited with these cautions , is lawfull & warrantable in cōsciēce , it appears by these reasons . I. God hath ordained & allowed it , euen by warrant of his owne law : The posteritie of Cham was cursed by Noah , and condemned to slauerie , Gen. 9. 25. And he said , Cursed be Cham , a seruant of seruants shal he be to his brethren . So were the Gibeonites by Ioshua , Ios. 9. 23. Now therefore yee are cursed , and there shall none of you be freed from being bond-men , and hewers of wood , & drawers of water , for the house of my God. So was the theefe , Exo. 22. 3. If he had not wherewith to make restitution , then hee should bee sold for his theft . Again , those that are ouercome in war may be held captiue , and it is lawful for the conquerer to kill them , & therefore to make them slaues : and if being takē , they be saued from death , they owe all that they haue to them by whom they are saued . II. The law of God gaue libertie to any mā that would , to make sale of himselfe to another . Leuit. 25. 45. Of the children of the strangers that are soiourners among you , of them shal ye buy , & of their families that are with you , which they begat in your land , these shall be your possessiō . Deut. 15. 12. If thy brother an Hebrew sell himself to thee , or an Hebrewesse , and serue thee six yeares , euē in the seuenth yeare thou shalt let him go free from thee : and vers . 17. Thou shalt take an aule , & pierce his eare through against the doore , and he shall be thy seruant for euer . III. The mā that is ransommed frō his enemie , is bound to serue as a slaue in liew of thankfulnesse . IV. The examples of the godly in the Scriptures . Abraham had seruants whom he bought for siluer , Gen. 17. 12. Euerie manchild of eight daies old among you , shal be circumcised in your generations , as well he that is borne in thine house , as he that is bough with money of any stranger , which is not of thy seed . Gen. 24. 35. The Lord hath blessed my master Abraham wōderfully — for he hath giuen him sheep and beeues , and siluer and gold , & men-seruants and maid-seruants , and camels and asses . V. The Apostles do not disallow of such seruāts , but cōmand thē being seruants , & called to the professiō of Christianitie in that state , not to change , but to abide in their calling . 1. Cor. 7. 21. Art thou called being a seruant ? care not for it . It is alledged that such seruitude is against the law of nature . Ans. It is indeed against the law of intire nature , as it was before the fall , but against the law of corrupted nature since the fall , it is not . But Christ hath purchased liberty to belieuers , Coloss. 5. 11. Ans. Only a spirituall libertie in this life ; & a corporal only in the life to come . For though y ● seruant in regard of faith & the inner man be equal to his master , because in Christ Iesus there is neither master nor seruāt , bond nor free ; yet in regard of the outward man & ciuill order amongst men , the master is aboue the seruant , and the seruant is , & must be subiect to the master . Neuerthelesse where this kind of seruitude is abolished , it is not to be againe receiued or intertained amongst Christians , specially considering , it is a far more milde and moderate course to haue hired seruants . If it be said againe , that the Heathen Philosopher holdeth seruitude to be naturall , wherby some are by birth bond , and others free . I answere , That seruitude proceedeth not of nature , but hath his originall from the lawes of nations , and is a consequent of the fall . For all men by nature are equally & indifferētly free , none more or lesse then others . CHAP. 17. Of the Master of the familie or goodman of the house . THus much touching the diuers and seuerall combinations or couples belonging to the state Oeconomicall . Frō which do arise two persons of a mixt or compounded nature and condition , cōmonly called the Goodman , & the Goodwife of y e house . The good man or master of the familie , is a person , in whom resteth the priuate and proper gouernment of the whole houshold , and he comes not vnto it by election , as it falleth out in other states , but by the ordinance of God , setled euen in the order of nature . The husbād indeed naturally beares rule ouer the wife ; parents ouer their childrē , masters ouer their seruāts : but that person who by the prouidence of God , hath y e place of an husband , a father , a master in his house , the same also by the light of nature , hath the principality & soueraigntie therein , and he is Paterfamilias , the father and chiefe head of the familie : to him therefore the true right and power ouer all matters domestical , of right appertaineth . The duties of the master of the familie , are specially fiue . I. To beare the chiefe stroke , and to be the principal agent , directer and furtherer of the worship of God within his familie . Ios. 24. 15. I and my household wil serue the Lord. And this he doth partly by praying for & with his houshold , and partly by instructing thē in the holy Scriptures , and in the grounds of religiō , that they may grow in knowledge and reape benefit by the publike Ministerie . Thus God commanded the men of Israel to walke in their families . Deut. 6. 7. Thou shalt rehearse them continually vnto thy children , and shalt talke of them , when thou tariest in thine house , — & when thou liest downe , & when thou risest vp . Againe , vers . 20. When thy sonne shall aske thee , — what meane these testimonies , and ordināces & lawes , which the Lord our God commanded you ? Then thou shalt say vnto thy son , We were Pharaohs bondmen in Egypt , but the Lord brought vs out of Egypt , with a mightie hand . This testimony God gaue of Abraham before the law was giuen , Gen. 18. 19. For I know Abraham that he will command his sons , and his houshold after him , that they keepe the way of the Lord. And this houshold of Abraham was very large , for the holy Ghost saies long before , that he had three hundred and eighteene , * that were borne and brought vp in his house , Gen. 14. 14. It was in likelihood y e course of Salomon which he had learned of his father Dauid , and giuen for a rule to al masters of families . Prou. 4. 1. Heare O children the instruction of a father , and giue eare to learne vnderstanding — For I was my fathers sonne , deare and tender in the sight of my mother , when he taught me and said vnto me , Let thine heart hold fast my words . The company of the Disciples were the household of Christ , and he himselfe did administer all parts of the seruice of God with them and among them . Luk. 22. 15. To this purpose * Augustine saith , That the master of the familie , doth after a sort , and in his measure performe the dutie of a Churchman , or Bishop within his house . II. To bring his familie to y e Church or Congregation on the Sabbath day , to looke that they do religiously there behaue themselues , & after the publike exercises ended , & the Congregation is dismissed , to take account of that which they haue heard , that they may profit in knowledge and obedience . Act. 10. 24. The day after , they entred into Caesarea ; Now Cornelius waited for them , & had called together his kinsmen & special friends . vers . 33. Now therefore ( saith Cornelius to Peter ) are we all heere present before God , to heare all things that are commanded thee of God. Iob 1. 5. And when the daies of their banqueting were gone about , Iob sent and sanctified them , & rose vp early in the morning , & offred burnt offerings , &c. 2. King. 4. 23. And he said , wherefore wilt thou go to him to day ? It is neither new moone nor Sabbath . For this very cause the fourth Cōmandement is giuen first of all & principally to the master of the familie , that he might see the Sabbath kept , and be a principal doer in all parts of Gods worship therein . Exod. 20. 10. In it thou shalt not do any worke , thou nor thy son , nor thy daughter , thy man-seruant , nor thy maid , nor thy cattel , nor thy stranger that is within thy gates . Neither is this his care tied only to the Sabbath , but vpon other daies besides it , he ought to cause them of his houshold , as much as in him lieth , to repaire to places , where the word of God is preached . Commendable was the practise of Marie the sister of Martha , in this case , who when Christ came to her house is said , to sit at his feete and attend vnto his preaching , Luk 10. 39. III. To prouide for his family meat , drinke and clothing , and that they may liue a quiet & peaceable life , 1. Tim. 5. 8. Pro. 27. 26. The lambs are for thy clothing , and the goats for the price of thy field . v. 27. And let the milke of thy goats be sufficient for thy food , for the food of thy familie , and for the sustenance of thy maids . 1. Cor. 9. 9. Thou shalt not muzzle the mouth of the oxe , that treadeth out the corne : doth God care for oxen ? either saith he it not altogether for our sakes ? Matth. 13. 52. Euery scribe which is taught vnto the kingdome of heauen is like vnto an housholder , that brings forth out of his treasurie , things both new and old . IV. To keepe order , and to exercise discipline in his house , and that in this manner : In case of offence , when a capitall crime is committed , which incurreth publike censure ; he is not to punish it himselfe , but to bring the offender to the ciuill Magistrate , to informe of his fault , that he may haue his desert : It was a course established by the Iudicial law , which God gaue vnto Moses for his direction in causes criminall among the Israelites : Deut. 21. 18. 19. 20. If any man hath a son that is stubborne , & disobedient , which wil not hearken vnto the voice of his father , nor the voice of his mother , and they haue chastened him ; then shal his father and his mother take him , and bring him out , vnto the Elders of his citie , and vnto the gate of the place where he dwelleth , and shall say vnto the Elders of his citie ; This our son is stubborne , and disobedient , and he will not obey our admonition : hee is a rioter , and a drunkard . Againe , Deut. 13. 6. If thy brother the son of thy mother , or thine own son , or thy daughter , or the wife that lieth in thy bosome , or thy friend which is as thine owne soul , entise thee secretly saying , Let vs go and serue other gods ( which thou hast not known , thou , I say , nor thy fathers ) thou shalt not consent vnto him , nor heare , neither shal thine eye pitie , nor shew mercie , nor keepe him secret . Zach. 13. 3. And when any shall yet prophesie , his father and his mother that begate him shall say vnto him , Thou shalt not liue : for thou speakest lies in the name of the Lord : and his father , and his mother that begate him , shall thrust him thorough when he prophesieth . If the fault be of an inferiour nature , and lesser in comparison ; the master of the familie ought to proceed by priuate censure vpon the delinquent partie , sometimes by admonitiō , otherwhiles by correction , and chastisement , according to the quality of the offence , & the condition & state of the person . Leuit. 19. 17. Thou shalt plainly rebuke thy neighbour , and not suffer him to sin . Mat. 1● . 15. If thy brother sinne against thee , go and tell him his fault betweene him and thee alone : If he heare thee not , take yet with thee one or two . Prou. 29. 17. Correct thy sonne , and he will giue thee rest , and will giue pleasures to thy soule . When admonitions and corrections will not preuaile , the partie must bee brought before the Ministers , and Gouernours of the Church , that they may censure him . Matth. 18. 17. If he will not heare them , tell it vnto the Church . And the Apostle Iames giueth order that the Ministers of the Church should come to those that are sicke , and pray for them , Iames 5. 14. which if they doe in case of infirmitie ; then they are also to be sought vnto , in case of errour and offence committed , for redresse . But when none of all these meanes will do good ; if the partie be a seruant , his master may , and ought to remoue him . Psal. 101. 7. There shall no deceitfull person dwell within mine house ; he that telleth lies shall not remaine in my sight . Ioh. 8. 35. The seruant abideth not in the house for euer . V. To giue intertainment to those that are strangers , & not of the familie , if they be Christians , and Belieuers ; but specially to the Ministers of the Word . Rom. 12. 13. Giuing your selues to hospitalitie . Hebr. 13. 2. Be not forgetfull to lodge strangers : for hereby some haue receiued Angels into their houses vnawares . This duty the woman of Shunem & her husband performed vnto the Prophet Elisha , 2. King. 4. 10. Let vs make him a little chāber , I pray thee , with walles , and let vs set him a bed there , and a table , and a stoole , and a candlesticke , that he may turne in hither , when he commeth to vs. These are the duties . Heere if it be demanded , whether the master of a familie is alway , and necessarily bound in his owne person to doe all these things ? I answere , that if there be iust and necessarie cause , either in respect of his owne inabilitie , or in regard of publike imployment , vpon a lawfull calling , whereby he is hindred , so as he cannot do any of them himselfe , at some times ; it is lawfull for him to haue , and vse a deputie . This our Sauiour Christ teacheth in effect , when he saith , Who then is a faithfull seruant , and wise , whom his master hath made ruler ouer his houshold , to giue them meate in season ? Mat. 24. 25. Thus Abraham had a steward of his house , Eliezer of Damascus , Gen. 15. 2. and he performed the waightiest matters , that concerned the establishment , and continuance of Familie , not by himselfe , but by his Steward , as namely the choice of a wife for his sonne Isaak , Gen. 24. 2. Therefore Abraham said vnto his eldest seruant of his house , which had the rule ouer all that hee had ; Put now thine hand vnder my thigh , &c. Thus Pharaoh King of Egypt had Ioseph , Gen. 39. 4. So Ioseph found fauour in his sight , and serued him , and hee made him ruler of his house , and put all that he had in his hands . CHAP. 18. Of the Mistresse of the familie , or Goodwife of the house . THe Goodwife or Mistresse of the house , is a person which yeeldeth helpe and assistance in gouernmēt to the Master of the familie . For he is , as it were , the prince and chiece ruler ; she is the associate , not only in office and authoritie , but also in aduise , and counsell vnto him . 1. King. 17. 17. And after these things , the sonne of the woman , which was wife , or * mistresse of the house , was sicke . Her dutie is two-fold . First to gouerne the house , as much as concerneth her , in her place . 1. Tim. 5. 14. I will therefore that the yonger women marrie , and gouerne the house . And that she doth three waies . I. By exercising her selfe in some profitable employments , for the good of her charge , Prou. 31. 13. She seeketh wooll , and flax , and laboureth cheerefully with her hands . II. By appointing her maids their worke , and ouerseeing them therein . Vers. 15. She riseth whiles it is yet night , and giueth the portion to her houshold , and the ordinary to her maids . III. By ordering her children and seruants in wisdome ; partly by instruction , partly by admonition , whē there is need . Vers. 26. Shee openeth her mouth with wisdome , and the law of grace is in her tongue . vers . 28. Her children rise vp , and call her blessed , &c. Tit. 2. 5. That they be discreet , chast , keeping at home , &c. Act. 18. 26. Priscilla in her house , with Aquila , instructed Apollos , in that wherin he was wanting , expounding vnto him the way of God more perfectly . Gregorie Nazianzen in an Oration made for his father , saith , That his mother was not only an helper , but also a teacher or instructer , and guide vnto his father in matters of religion & godlines . The second dutie is , to giue the portion of food vnto her familie , or cause it to be giuen in due season . Prou. 31. 15. She riseth whiles it is yet night , and giueth the portiō , or meat to her houshold . Thus did Rebekah in her house . Gen. 27. 9. Get thee now to the flock , & bring me thēce two good kids of the goats , that I may make pleasant meat of thē for thy father , such as he loueth . Quest. Whether may the goodwife , without the consent of the goodman , giue and bestow the goods belonging to the familie ? Ans. I. There are some things which are proper to her selfe , and not part of her dowry which she brought vnto her husband . And these she may claime as her owne , because either they were reserued vpon the match made betweene them , or else are peculiar vnto her by their mutuall consent , and of them she may lawfully giue , without her husbands knowledge . II. The goods which are common to them both , are of another nature ; and these shee may not bestow , without his allowance , either expresse or at least general and implicite , specially when the giuing of them doth or may grow in likelihood , to the hinderance , and preiudice of the state of the familie . FINIS . Notes, typically marginal, from the original text Notes for div A09377-e130 * 〈…〉 〈…〉 Xenoph. ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cic. 3. de Nat. Deor. 1. Tim. 3. 5 Gen. 6. 12. 1. Sam. 2. 12. 23 , 24 , 25. 2. Sam. 14 33. 1. King. 5. 6. 2. Sam. 15 1. King. 1. Aristot. Politic. Xenoph. in Oecon. Psal. 128. 1 1. Tim. 4. 8 1. Cor. 7. 1. 2. 8. 9. Bellarm. de Matrim . Sacram. libr. c. 19. Concil . Trident. Sess. 24. Decreto de clandest . Matrim . Matth. 5. 32. Concil . Trid. Sess. 24. Can. 7. a See the Code in sundrie places . Lib. 5. tit . 4 de Nuptijs , tit . 5. de incesto , &c. b Concil . Trid. sess . 24. can . 12. Bellarm. de Matrim . Sacram. cap. 32. Psal. 128. 3. Act. 20. 32 Notes for div A09377-e840 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Diu deliberandum quod s●mel sta●uendum . * In ver●is de 〈…〉 . * In futurum . * Non de facto , de ●ure . * De praesenti . * Jn sauorem Matrimony . Rom. 1. 26 * Species . Leuit. 18 22. 23. * Ebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sobriuo propior . De ciuit . Dei. lib. 1● . ca. 16. Epist●l . li. 〈◊〉 66. 1. Cor. 6. Beza de repudijs . 82. * Cuius nuptias in●re non licet , eius nec coniu●is licet . Chap. 18. * Impuberes . * Turpi . Tertul. ad vxor . li. 2. * Dilucida interualla . Gal. 4. 1. Repudium . * De honestate . Sub Innocent . 3. canon . 51. Tertul. lib. ad vxorem , 2. ad finem . * Ritè & Iure . Basil. epist. 1. ad Amphiloch . Canon , 42. Lib. 2. ad vxorem . * Oblationem sic exponit Beatus Rhenanus . Niceph. lib. 14. cap. 55. Ambros. epistolar . lib. 9. epist. 70. ad Vigilium . Ambros. in 1. Cor. 7. 15. Libr. 4. dist . 39. Lib. de Fide & operib . cap. 1● . Canon . Proposuisti , Distinct . 82. Sozomen . lib. 3. cap. 16. Sess. 8. Canon . 9. 10. Ambros. lib. de Philosoph . citat . ab August . contr . Iulianum . lib. 2. Arist. Ethic . lib. 8. In 1. Cor. 11. Homil . 26. 〈…〉 * In potestate patris . Ruffin . Eccles . hist. lib. 1. c. 14. Nazianz. epist. ad Eudoxam . * C. de Nuptijs . L. vidua , & L. in cōiunctione . * Beza de repud . & diuort . sect . de spōsalibus absque consensu parfactis . Arist. Oeconom . 7. Theodor ▪ Orat. 8. Aristot. polit . lib. 1. * [ Ethchanicau ] suos initiatos . * In Ioan. tract . 51. in fine . * [ Bagnalath babbaijth . ] Domina domus . 
A09461	----	A salve for a sicke man. or, A treatise containing the nature, differences, and kindes of death as also the right manner of dying well. And it may serue for spirituall instruction to 1. Mariners when they goe to sea. 2. Souldiers when they goe to battell. 3. Women when they trauell of child. Perkins, William, 1558-1602. 1611 Approx. 163 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09461 STC 19745 ESTC S105925 99841650 99841650 6248 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09461) Transcribed from: (Early English Books Online ; image set 6248) Images scanned from microfilm: (Early English books, 1475-1640 ; 1328:01) A salve for a sicke man. or, A treatise containing the nature, differences, and kindes of death as also the right manner of dying well. And it may serue for spirituall instruction to 1. Mariners when they goe to sea. 2. Souldiers when they goe to battell. 3. Women when they trauell of child. Perkins, William, 1558-1602. [6], 194 p. By Iohn Legat, printer to the Vniuersitie of Cambridge 1611. And are to be sold in Pauls church-yard at the signe of the Crovvne by Simon Waterson, Printed at London : [1611] By William Perkins. Running title reads: The right way of dying well. Identified as STC 19745a on UMI microfilm. Pages 94 and 108 misnumbered 64 and 208; leaves I2-3 bound out of order. Reproduction of the original in the Cambridge University Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Death -- Religious aspects -- Christianity -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Emma (Leeson) Huber Sampled and proofread 2004-10 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SALVE FOR A SICKE MAN. or , A treatise containing the nature , differences , and kindes of death ; as also the right manner of dying well . And it may serue for spirituall instructruction to 1. Mariners when they goe to sea . 2. Souldiers when they goe to battell . 3. Women when they trauell of child . Printed at London by IOHN LEGAT , Printer to the Vniuersitie of Cambridge . 1611. And are to be sold in Pauls Church-yard at the signe of the Crovvne by Simon Waterson . To the right Honourable and vertuous Lady , the Lady Lucie Countesse of Bedford . THe death of the righteous , that is , of euery beleeuing & repentāt sinner , is a most excellent blessing of God , and brings with it many worthy benefits : which thing I prooue on this manner . I. God both in the beginning and in the continuance of his grace , doth greater things vnto his seruants , then they doe commonly aske or thinke , and because he hath promised ayd & strength vnto thē , therefore in wonderfull wisedome hee casteth vp them this heauie burden of death , that they might make experience what is the exceeding might and power of his grace in their weaknes . II. Iudgement beginnes at Gods house : and the righteous are laden with afflictions and temptations in this life , & therfore in this world they haue their deaths and hells , that in death they might not feele the torments of hell and death . III. When Lazarus was dead , Christ said : He is not dead but sleepeth : hence it followeth that the Christian man can say , My graue is my bed , my death is my sleepe : in death I die not , but onely sleepe . It is thought that of all terrible things death is most terrible : but it is false to them that be in Christ , to whome many things happen farre more heauie and bitter then death , IV. Death at the first brought forth sinne , but death in the righteous by meanes of Christs death , abolisheth sinne , because it is the accomplishment of mortification . And death is so farre from destroying such as are in Christ , that there can be no better refuge for them against death : for presently after the death of the body , followes the perfect freedome of the spirit , and the resurrection of the bodie . V. Lastly , death is a meanes of a Christian mans perfection , as Christ in his owne example sheweth , saying , Behold I will cast out diuels , and will heale still to day and to morrow , and the third I will be perfected . Now this perfection in the members of Christ , is nothing else but the blessing of God , the author of peace , sanctifying them throughout , that their whole spirits , and soules , and bodies , may be preserued without blame to the comming of our Lord Iesus Christ. Now hauing often thus considered with my selfe of the excellencie of death , I thought good to draw the summe and chiefe heads thereof into this small treatise : the protection and consideration whereof , I commend to your Ladiship , desiring you to accept of it and read it at your leisure . If I bee blamed for Writing vnto you of death , whereas by the course of nature , you are not yet neere death , Salomon wil excuse me , who saith , that wee must remember our Creatour in the daies of our youth . Thus hoping of your H. good acceptance , I pray God to blesse this my litle labour to your comfort and saluation . Septemb. 7. 1595. Your H. in the Lord , W. Perkins . Eeclesiastes 7.3 . The day of death is better then the day that one is borne . THese words are a rule or precept , laid down by Salomon for weightie causes . For in the Chapters going before , he sets forth the vanity of all creatures vnder heauen ; & that at large in the very particulars . Now men hereupon might take occasion of discontentment in respect of their estate in this life : therefore Salomō in great wisdome here takes a new course , & in this chapter begins to lay downe certaine rules of direction and comfort , that men might haue somwhat wherewith to arme themselues against the troubles and the miseries of this life . The first rule is in this third verse , that a good name is better then a pretious ointment : that is , a name gotten and maintained by godly conuersatiō , is a speciall blessing of God , which in the middest of the vanities of this life , ministreth greater matter of reioicing and cōfort to the heart of man , then the most pretious ointment can doe to the outward senses . Now some man hauing heard this first rule concerning good name , might obiect & say , that renowne & good report in this life affoardes slender comfort : cōsidering that after it , followes death , which is the miserable end of all men . But this obiection the Wise man remooueth by a second rule in the wordes which I haue in hand , saying , that the day of death is better then the day that one is borne . That wee may come to the true & proper sense of this precept or rule , three points are to be cōsidered . First , what is death here mentioned : secondly , how it can be truly said , that the day of death is better then the day of birth : thirdly , in what respect it is better . For the first , death is a depriuation of life as a punishment ordained of God , and imposed on man for his sinne . First , I say , it is a depriuatiō of life , because the very nature of death , is the absence or defect of that life which God vouchsafed man by his creation . I adde further , that death is a punishment , more especially to intimate the nature and qualitie of death ; and to shewe that it was ordained , as a meanes of the execution of Gods iustice & iudgment . And that death is a punishment , Paul plainely auoucheth , when he saith , that by one man sinne entred into the world , and death by sinne . And againe , that death is the stipend , wages , or allowance of sinne . Furthermore , in euery punishment there bee three workers : the ordainer of it , the procurer , and the executioner . The ordainer of this punishment is God in the estate of mans innocency , by a solemne law then made in these very words . In the day that thou eatest thereof , thou shalt die the death , Gen. 2.17 . But it may be alleadged to the contrary , that the Lord saith by the Prophet Ezechiel , that hee will not the death of a sinner ; & therefore that hee is no ordainer of death . The answer may easily be made , & that sundry waies . First , the Lord speakes not this to all men , or of all men , but to his owne people , the Church of the Iewes , as appeares by the clause prefixed , Sonne of man say vnto the house of Israel , &c. Againe , the words are not spoken absolutelu , but onely in way of comparisoy , in that of the twaine , he rather wills the conuersion and repentance of a sinner , then his death and destruction . Thirdly , the very proper meaning of the words import thus much , that God doth take no delight or pleasure in the death of a sinner , as it is the ruine and destruction of the creature . And yet al this hinders not but that God in a newe regard and consideration , may both will & ordaine death , namely , as it is a due and deserued punishment , tending to the execution of iustice ; in which iustice God is as good as in his mercie . Againe , it may be obiected , that if death indeede had beene ordained of God , then Adam should haue bin destroied , & that presently vpō his fal . For the very words are thus , Whēsoeuer thou shalt eat of the forbidden fruite , thou shalt certenly die . Ans. Sentences of scripture are either Legall or Euangelical : the law & the gospell beeing two seuerall and distinct parts of Gods word . Now this former sentence is legall & must be vnderstood with an exception borrowed from the Gospel or the couenāt of grace made with Adam , and reuealed to him after his fall . The exception is this : Thou shalt certenly die whensoeuer thou eatest the forbidden fruite , except I doe further giue thee a means of deliuerance from death , namely the seede of the woman to bruise the serpents head . Secondly it may be answered , that Adam and all his posteritie died , and that presently after his fall , in that his bodie was made mortall , and his soule became subiect to the curse of the law . And whereas God would not vtterly destroy Adam at the very first , but onely impose on him the beginnings of the first and second death ; he did the same in great wisedome , that in his iustice he might make a way to mercie : which thing could not haue beene if Adam had perished . The executioner of this punishmēt is he that doth impose and inflict the same on man , & that also is God himselfe , as he testifieth of himselfe in the prophet Esai , I make peace and create euill . Nowe euill is of three sorts : naturall , morall , material . Natural euill , is the destruction of that order , which God set in euery creature by the creation . Moral euill , is the want of that righteousnesse and vertue which the law requires at mans hands ; & that is called sin . Material euill , is any matter or thing which in it selfe is a good creature of God , yet so , as by reasō of mans fall , it is hurtful to the health & life of man , as henbane , wolfe-bane , hemlock , & all other poisons are . Now this saying of Esai must not bee vnderstood of morall euils , but of such as are either materiall or naturall : to the latter of which , death is to be referred , which is the destruction or abolishment of mans nature created . The procurer of death is man not God ; in that man by his sin and disobedience did pull vpon himselfe this punishment . Therefore the Lord in Oseah , O Israel , one hath destroyed thee , but in me is thine helpe . Against this it may be obiected , that mā was mortall in the estate of innocencie before the fall . Answ. The frame and composition of mans body considered in it selfe was mortall , because it was made of water & earth & other elements which are of thēselues alterable and changeable : yet if we respect that grace and blessing which God did vouchsafe mans bodie in his creation , it was vnchangeable and immortall , and so by the same blessing should haue continued , if man had not fallen : and man by his fall depriuing himselfe of this gift and blessing , became euery way mortall . Thus it appeares in part what death is : yet for the better clearing of this point , we are to consider the difference of the death of a man and of a beast . The death of a beast is the total and finall abolishment of the whole creature : for the body is resolued to his first matter , and the soule arising of the temperature of the bodie vanisheth to nothing . But in the death of a man it is otherwise . For though the bodie for a time bee resolued to dust , yet must it rise againe in the last iudgement and become immortall : and as for the soule , it subsisteth by it selfe out of the body and is immortall . And this being so , it may be demaūded how the soule can die the second death ? Ans. The soule dies , not because it is vtterly abolished , but because it is as though it were not , & it ceaseth to be in respect of righteousnes and fellowship with God. And indeede this is the death of all deaths , when the creature hath subsisting and beeing , and yet for all that , is depriued of al cōfortable fellowship with God. The reason of this difference is , because the soule of man is a spirit or spirituall substance , wheras the soule of a beast is no substance , but a naturall vigour or qualitie , and hath no being in itselfe , without the bodie on which it wholy dependeth . The soule of a man contrariwise being created of nothing & breathed into the bodie , and as well subsisting forth of it as in it . The kindes of death are two , as the kindes of life are ; bodily and spirituall . Bodily death is nothing else but the separation of the soule from the body , as bodily life is the conujnction of bodie and soule : and this death is called the first , because in respect of time it goes before the second . Spiritual death is the separatiō of the whole man both in body and soule from the gratious fellowshippe of God. Of these twaine the first is but an entrance to death , and the second is the accomplishment of it . For as the soule is the life of the body , so God is the life of the soule , and his spirit is the soule of our soules , and the want of fellowship with him , brings nothing but the endles and vnspeakable horrours and pangs of death . Againe , spirituall death hath three distinct and seuerall degrees . The first is , when a man that is aliue in respect of temporall life , lies dead in sin . Of this degree Paul speakes , when hee saith , But shee that liueth in pleasure is dead while shee liueth . And this is the case of all men by nature , who are children of wrath , and dead in sinnes and trespasses . The second degree is in the very end of this life , whē the body is laide in the earth , & the soule descendes to the place of torments . The third degree is in the day of iudgement , when the body and soule meete againe , and goe both to the place of the damned , there to bee tormented for euer and euer . Hauing thus found the nature and differences and kindes of death , it is more then manifest , that the text in hand is to be vnderstood , not of the spiritual , but of the bodily death : because it is opposed to the birth or natiuitie of man. The words then must cary this sense : the time of bodily death in which the body and soule of man are seuered asunder , is better then the time in which one is borne and brought into the world . Thus much of the first point , now followeth the secōd : & that is , how this can be true which Salomon saith : that the day of death is better then the day of birth . I make not this question to call the scriptures into controuersie , which are the truth it selfe , but I doe it for this ende , that we might without wauering be resolued of the truth of this which Salomon auoucheth . For there may be sundrie reasons brought to the contrarie . Therfore let vs now hādle the question : the reasons , or obiections which may be alleadged to the contrarie , may all bee reduced to sixe heads . The first is taken from the opinion of wise men , who think it the best thing of all , neuer to bee borne , & the next best to die quickly . Now if it be the best thing in the world not to bee borne at all , then it is the worst thing that can bee to die after a man is borne . Answ. There be two sorts of men ; one that liue and die in their sinnes without repentance ; the other , which vnfainedly repent & beleeue in Christ. Now this sentence maybe truly auouched of the first : of whome wee may say as Christ said of Iudas , It had bin good for him that he had neuer bin borne . But the saying applied to the second sort of men is false . For to them that in this life turne to God by repentance , the best thing of all is to bee borne : because their birth is a degree of preparation to happinesse : and the next best is to die quickly : because by death they enter into possessiō of the same their happinesse . For this cause Balaam desired to die the death of the righteous : and Salomon in this place prefers the day of death before the day of birth , vnderstāding that death which is ioyned with godly life , or the death of the righteous . The second obiection is taken from the testimonies of Scripture . Death is ths wages of sinne , Rom. 6.23 . it is an enemy of Christ , 1. Cor. 15. and the curse of the lawe . Hence it seemes to followe that in and by death , men receiue their wages & paiment for their sinnes : that the day of death is the dolefull day in which the enemie preuailes against vs : that he which dieth is cursed . Answ. We must distinguish of death : it must be considered two waies ; first , as it is by it selfe in his own nature : secōdly , as it is altered & changed by Christ. Now death by it selfe considered , is indeed the wages of sinne , an enemie of Christ , & of all his members , & the curse of the law , yea the very suburbs and the gates of hell : yet in the second respect , it is not so . For by the vertue of the death of Christ , it ceaseth to be a plague or punishment , and of a curse it is made a blessing , and is become vnto vs a passage or middle-way betweene this life and eternall life , and as it were a litle wicket or doore whereby wee passe out of this world and enter into heauen . And in this respect the saying of Salomon is most true . For in the day of birth , men are borne & brought forth into the vale of misery , but afterward when they goe hence hauing death altered vnto thē by the death of Christ , they enter into eternall ioy and happinesse with al the Saints of God for euer . The third obiection is taken from the exāples of most worthie men , who haue made their prayers against death . As our Sauiour Christ , who praied on this manner , Father , if it bee thy will let this cup passe from mee , yet not my will , but thy will bee done . And Dauid praied , Returne , O Lord , d●liuer my soule , saue me for thy mercies sake : for in death there is no remembrance of thee : in the graue who shall praise thee ? And Ezechiah , when the Prophet Esay bade him set his house in order , and told him that he must die , wept sore , & that in respect of death . Now by the examples of these most worthy men , yea by the example of the sonne of God himself , it may seeme that the day of death is the most terrible & doleful day of all . Ans. Whē our Sauiour Christ praied thus to his father , he was in his agonie , and he then as our Redeemer stood in our roome and stead , to suffer all things that we should haue suffered in our own persons for our sinnes : and therefore hee praied not simply agaīst death , but against the cursed death of the crosse , and he feared not death it selfe , which is the separation of body and soule , but the curse of the lawe which went with death , namely , the vnspeakable wrath and indignation of God. The first death troubled him not , but the first and second ioyned togither . Touching Dauid , whē he made the sixt Psalme , he was not onely sicke in body , but also perplexed with the greatest temptation of all , in that hee wrestled in conscience with the wrath of God , as appeares by the words of the text , where hee saith , Lord , rebuke me not in thy wrath . And by this we see that hee praied not simply against death , but against death at that instant whē he was in that grieuous temptation ; for at other times hee had no such feare of death , as hee himselfe testifieth , saying , Though I should walke thorough the valley of the shadowe of death , I will feare no euill . Therefore he praied against death only as it was ioyned with the apprehēsion of Gods wrath . Lastly , Ezechiah prayed against death , not onely because he desired to liue and doe seruice to God in his kingdome , but vpon a further and more speciall regard ; because when the Prophet brought the message of death , hee was without issue , and had none of his owne bodie to succeede him in his kingdome . It will be said , what warrant had Ezechiah to pray against death for this cause ? Ans. His warrant was good ; for God had made a particular promise to Dauid & his posteritie after him , that so long as they feared God , & walked in his commandemēts , they should not want issue to sit vpon the throne of the kingdome after them . Now Ezechiah at the time of the Prophets message , remembring what promise God had made , and how he for his part had kept the cōdition thereof , in that hee had walked before God with an vpright heart , and had done that which was acceptable in his sight ; hee praied against death , not so much because hee feared the danger of it , but because he wanted issue . This praier God accepted and heard , and he added fifteene yeares vnto his daies , & two yeares after gaue him Manasses . The fourth obiection is , that those which haue been reputed to be of the better sort of men , oftētimes haue miserable ends : for some end their daies despairing , some rauing and blaspheming , some straungely tormented : it may seeme therefore that the day of death is the day of greatest woe & miserie . To this I answer first of all generally , that we must not iudge of the estate of any man before God by outward things , whether they be blessings or iudgements , whether they fal in life or death . For ( as Salomon saith ) all things come like to all : and the same condition is to the iust and the wicked , to the good and to the pure and to the polluted , and to him that sacrificeth and to him that sacrificeth not : as is the good so is the sinner , he that sweareth , as he that feareth an oath ▪ Secondly , I answer the particulars which be alleadged on this manner : And first of all touching dispaire , it is true that not only wicked and loose persons despaire in death , but also repentant sinners , who oftentimes in their sickenesse , testifie of themselues that beeing aliue and lying in their beddes , they feele themselues as it were to be in hell , and to apprehend the very pangs and torments thereof . And I doubt not for all this , but that the child of God most deare vnto him , may through the gulfe of desperation attaine to euerlasting happinesse . This appeares by the maner of gods dealing in the matter of our saluation . All the workes of God are done in & by their contraries . In the creation all things were made , not of some thing , but of nothing , cleane contrary to the course of nature . In the worke of redemption , God giues life not by life , but by death : and if we consider aright of Christ vpon the crosse , we shall see our paradise out of paradise in the middest of hel . Eor out of his owne cursed death doeth he bring vs life and eternall happinesse . Likewise in effectuall vocation , when it pleaseth God to conuert and turne men vnto him , he doeth it by the meanes of the Gospel preached , which in reason should driue all men from God. For it is as contrarie to the nature of man as fire to water , and light to darknesse : and yet for al this , though it bee thus against the disposition and heart of man , it preuailes with him and turnes him to God. Furthermore , whē God will send his owne seruants to heauen , he sends them a contrarie waie , euen by the gates of hell : and when it is his pleasure to make men depend on his fauour and prouidence , hee makes them feele his anger and to bee nothing in themselues , that they may wholly depend vpon , him and bee whatsoeuer they are in him . This point beeing well considered , it is manifest that the childe of God may passe to heauen by the very gulfes of hel . The loue of God is like a sea , into which when a man is cast , hee neither feeles bottome nor sees bank . I conclude therfore that dispaire whether it arise of weakenesse of nature , or of conscience of sinne ; though it fall out about the time of death , cannot preiudice the saluation of them that are effectually called . As for other straunge euents which fall out in death , they are the effects of diseases . Rauings and blasphemings arise of the disease of melancholy and of frensies , which often happen at the end of burning feuers , the choller shooting up to the braine . The writhing of the lippes , the turning of the necke , the buckling of the ioints and the whole bodie , proceede of crampes and convulsions , which followe after much euacuatiō . And wheras some in sicknesse are of that strength , that three or foure mē cannot hold thē without bonds , it comes not of witchcraft , and possessions , as people commonly thinke , but of choller in the veines . And wheras some when they are dead , become as black as pitch ( as Bonner was ) it may arise by a bruise , or an impostume , or by the blacke iaundise , or by the putrefactiō of the liuer : & it doth not alwaies argue some extraordinarie iudgement of God. Nowe these and the like diseases with their simptomes & strange effects , though they shall depriue man of his health , & of the right vse of the parts of his bodie , and of the vse of reason too : yet they can not depriue his soule of eternal life . And all sinnes , procured by violent diseases , and proceeding from repentant sinners , are sins of infirmity : for which , if they know them , and come againe to the vse of reason , they will further repent ; if not , they are pardoned and buried in the death of Christ. And we ought not so much to stand vpon the strāgenesse of any mans end , when we know the goodnesse of his life : for wee must iudge a man not by his death , but by his life . And if this be true , that strange diseases , and thereupon strange behauiours in death , may befal the best man that is : wee must learne to reforme our iudgements of such as lie at the point of death . The common opiniō is , that if a man lie quietly and goe away like a lambe ( which in some diseases , as consumptions and such like , any man may do ) then he goes straight to heauē : but if the violēce of the disease stirre vp impatience , and cause in the partie franticke behauiours , then men vse to say , there is a iudgement of God seruing either to discouer an hypocrite , or to plague a wicked man. But the truth is otherwise ; for indeed a mā may die like a lamb , and yet goe to hell : and one dying in exceeding torments and strange behauiours of the body may go to heauē : & by the outward conditiō of any mā ▪ either in life or death , we are not to iudge of his estate before God. The fourth obiection is this : Whē a man is most nere death , then the diuell is most busie in temptatiō : & the more men are assaulted by Satan , the more dāgerous and troublesome is their case . And therfore it may seeme that the day of death is the worst day of all . Answ. The condition of Gods childrē in earth is twofold . Some are not tempted , & some are . Some I say are not tempted , as Simeon , who when he had seen Christ , brake forth and saide , Lord , now lettest thou thy seruant depart in peace , &c. fore-signifying no doubt , that hee should end his daies in all maner of peace . As for them which are tēpted , though their case bee very troublesome and perplexed , yet their saluation is not further off , by reasō of the violence & extremity of temptation . For God is then present by the vnspeakable comfort of his spirit , & when wee are most weake , he is most strong in vs ; because his manner is to shewe his power in weakenes . And for this cause , euen in the time of death the diuell receiues the greatest foyle , when he lookes for the greatest victorie . The sixt obiection is this . Violent & sudden death is a grieuous curse , & of all euills which befal man in this life , none is so terrible : therefore it may seeme that the day of sudden death is most miserable . Ans. It is true indeede that sudden death is a curse & grieuous iudgement of God , and therefore not without cause feared of mē in the world : yet all things considered , wee ought more to be afraid of an impenitent and euil life , then of sudden death . For though it be euill , as death it selfe in his own nature is ; yet we must not think it to be simply euil : because it is not euill to al men , nor in all respects euill . I say it is not euill to all men , considering that no kinde of death is euill or a curse vnto them that are in Christ , who are freed from the whole curse of the law . And therefore the holy Ghost saith , Blessed are they that die in the Lord : for they rest from their labours : whereby is signified that they which depart this life , being members of Christ , enter into euerlasting happines ; of what death so euer they die , yea though it be sudden death . Againe I say , that sudden death is not euill in all respects ; for it is not euill , because it is sudden , but because it commonly takes men vnprepared , and by that means makes the day of death a blacke day , and as it were a very speedie downe-fall to the gulfe of hell . Otherwise if a man be readie & prepared to die , sudden death is in effect no death , but a quicke and speedie entrance to eternal life . These obiections being thus answered , it appeares to bee a manifest truth which Salomon saith , that the day of death is better indeede then the day of birth . Now I come to the third point , in which the reasons & respects are to be considered that make the day of death to surpasse the day of mans birth : & they may al be reduced to this one , namely , that the birth day is an entrance into al woe and miserie ; whereas the day of death ioyned with godly and reformed life , is an entrance or degree to eternal life . Which I make manifest thus : Eternall life hath three degrees : one in this life , when a man can truely say that hee liues not , but that Christ liues in him : and this al men can say that repent and belieue , and are iustified & sanctified , & haue peace of conscience , with other gifts of Gods spirit , which are the earnest of their saluation . The second degree is the ende of this life , when the bodie goes to the earth , & the soule is carried by the angels into heauē : the third is in the end of the world at the last iudgement , whē body & soule reunited , do ioyntly enter into eternal happines in heauē . Now of these three degrees , death it selfe being ioyned with the feare of God , is the second : which also containeth in it two worthie steps to life . The first , is a freedome from all miseries which haue their ende in death . For though men in this life are subiect to manifold dangers by sea and land , as also to sundry aches , paines , aad diseases , as feauers , and consumptions , &c. yet when death comes there is an end of al. Again , so long as men liue in this world , whatsoeuer they be , they doe in some part lie in bondage vnder originall corruption and the remnants thereof , which are doubtings of Gods prouidence , vnbeliefe , pride of heart , ignorance , couetousnes , ambition , enuy , hatred , lust , and such like sinnes , which bring forth fruits vnto death . And to bee in subiection to sin on this manner , is a misery of al miseries . Therfore Paul whē he was tempted vnto sinne by his corruptiō , cals the very tēptation the buffets of Satan , and as it were a pricke or thorne wounding his flesh , and paining him at the very heart . Againe , in an other place wearied with his owne corruptions , he cōplaines that he is sold vnder sinne , and he cries out , ô miserable man that I am , who shall deliuer me from this body of death ? Dauid saith , that his eies gushed out with riuers of teares when other men sinned against God : how much more then was he grieued for the sinnes wherewith he himselfe was ouertaken in this life ? And indeede it is a very hell for a man that hath but a sparke of grace , to be exercised , turmoyled , and tempted with the inborne corruptions and rebellions of his owne heart : and if a man would deuise a torment for such as feare God and desire to walke in newnes of life , he can not deuise a greater then this . For this cause blessed is the day of death which brings with it a freedome from all sinne whatsoeuer . For when we die , the corruption of nature is quite abolished , & sanctification is accomplished . Lastly , it is a great miserie that the people of God are constrained in this world to liue & conuerse in the companie of the wicked ; as sheepe are mingled with goats which strike them , annoy their pasture ; and muddie their water . Hereupon Dauid cried out . Woe is me that I remaine in Meshech , and dwell in the tents of Kedar . When Elias saw that Ahab and Iesabel had planted idolatrie in Israel , and that they sought his life also , he went apart into the wildernesse and desired to die . But this misery also is ended in the day of death , in as much as death is as it were the hand of God to sort and single out those that be the seruants of God from all vngodly men in this most wretched world . Furthermore , this exceeding benefite comes by death , that it doth not only abolish the miseries which presently are vpō vs , but also preuēt those which are to come . The righteous ( saith the Prophet Esay ) perisheth , and no man considereth it in his heart , and mercifull men are taken away , and no man vnderstandeth that the righteous is taken away from the euill to come . Example of this we haue in Iosias . Because ( saith the Lord ) thine heart did melt , and thou hast humbled thy selfe before the Lord , when thou heardest what I spake against this place , &c. beholde therefore I will gather thee to thy fathers , and thou shalt be put in thy graue in peace , and thine eyes shall not see all the euill which I will bring vpon this place . And Paul saith , that among the Corinthians some were a sleepe , that is , dead that they might not bee condemned with the world . Thus much of freedome from miserie , which is the first benefit that comes by death , & the first steppe to life : now followes the second , which is , that death giues an entrance to the soule , that it may come into the presence of the euerliuing God , of Christ , and of all the Angels and Saints in heauen . The worthinesse of this benefite makes the death of the righteous to bee no death , but rather a blessing to bee wished of all men . The consideration of this made Paul to say , I desire to be dissolued : but what is the cause of this desire ? that followes in the next words , namely that by his dissolution he might come to be with Christ. Whē the Queene of Sheba saw all Salomons wisdome , & the house that he had built , and the meat of his table , and the sitting of his seruants , & the order of his ministers , and their apparel , &c. she said , Happie are thy men , happy are these thy seruants which stand euer before thee and heare thy wisdome : much more then may wee say , that they are ten thousand fold happie which stand not in the presence of an earthly king , but before the King of kings , the Lord of heauen and earth ; and at his right hand inioy pleasures for euermore . Moses hath bin renowned in all ages for this , that God vouchsafed him but so much fauour as to see his hinder parts at his request ; ô then , what happines is this to see the glory and maiestie of God face to face , and to haue eternall fellowship with God our Father , Christ our Redeemer , and the holy Ghost our comforter , and to liue with the blessed Saints & Angels in heauen for euer . Thus now the third point is manifest , namely , in what respects death is more excellent thē life . It may be , here the mind of mā vnsatisfied wil yet further reply & say , that howsoeuer in death the soules of men enter into heauen , yet their bodies , though they haue bin tenderly kept for meat , drink , & apparel ; and haue slept many a night in beds of doune , must lie in dark & loathsome graues , & there be wasted & cōsumed with worms . Ans. All this is true indeede , but all is nothing : if so be it we will but cōsider aright of our graues as we ought . We must not iudge of our graues , as they appeare to the bodily eye , but we must looke vpon them by the eye of faith , and consider them as they are altered and changed by the death and burial of Christ , who hauing vanquished death vpon the crosse , pursued him afterward to his owne wen , and foyled him there , & depriued him of his power : and by this means Christ in his owne death hath buried our death , and by the vertue of his buriall , as with sweete incense , hath sweetened and perfumed our graues , and made thē of stinking & loathsome cabbines , to become princely pallaces , and beddes of most sweete & happie rest , farre more excellent then beddes of doune . And though the body rot in the graue , or be eatē of worms , or of fishes in the sea , or burnt to ashes , yet that will not be vnto vs a matter of discomfort , if we do well consider the ground of all grace , namely our coniunction with Christ. It is indeede a spirituall , and yet a most reall coniunction . And we must not imagine that our soules alone are ioyned to the body or soule of Christ , but the whole person of man both in body and soule is ioyned and vnited to whole Christ. And when we are once ioyned to Christ in this mortall life by the bond of the spirit , we shall remaine & continue eternally ioyned with him : and this vniō once truly made , shal neuer be dissolued . Hence it followes , that although the body bee seuered from the soule in death , yet neither body nor soule are seuered from Christ , but the very bodie rotting in the graue , drowned in the sea , burned to ashes , abides still vnited to him , and is as truely a member of Christ thē , as before . This point we must remember as the foundation of all our comfort , and hold it for euer as a truth . For looke what was the condition of Christ in death , the same or the like is the conditiō of all his members . Now the condition of Christ was this , though his bodie and soule were seuered each from other , as far as heauen & the graue , yet neither of them were seuered from the godhead of the sone , but both did in death subsist in his persō . And therefore though our bodies and soules bee pulled asunder by natural or violent death , yet neither of them , no not the body it selfe shall be seuered & disioyned from Christ. It wil be alleadged , that if the body were then vnited to Christ , it should liue and bee quickened in the graue . Ans. Not so : when a mans arme or legge is taken with the dead palsy , it receiues litle or no heat , life , sense , or motion from the body : and yet notwithstanding it remaines still a member of the bodie , because the flesh & the bone of it remaine ioyned to the flesh and the bone of the body : euen so may the body remaine a member of Christ , though for some space of time it receiue neither sense nor motion nor life from the soule or from the spirit of Christ. Furthermore we must remēber that by the vertue of this cōiunction , shal the dead body , be it rotten , burned , deuoured , or howsoeuer cōsumed , at the day of iudgment rise to eternall glory . In the winter season trees remaine without fruite or leaues , and being beaten with winde & weather appeare to the eie as if they were rotten trees ; yet when the spring-time comes againe , they bring forth as before , buds and blossomes , leaues and fruit : the reason is because the bodie , graines , & armes of the tree are al ioyned to the root , where lies the sap in the winter season , and whence by means of this coniūction it is deriued to al the parts of the tree in the spring-time : Euen so the bodies of men haue their winter also , in which they are turned to dust , & so remaine for the space of many thousand yeares , yet in the day of iudgement by means of that mistical coniunction with Christ , shall diuine and quickening vertue streame thence to al the bodies of the elect to cause thē to liue againe , and that to life eternall . But some will say , that the wicked also rise again . Ans. They do so indeede , but not by the same cause , for they rise by the power of Christ as he is a iudge to cōdemn thē : wheras the godly rise againe by the vertue of Christs resurrection , whereof they are partakers by meanes of that blessed and indissoluble coniūction which they haue with Christ. And the bodies of the elect though they cōsume neuer so much in the graue , yet are they still in Gods fauour and in the couenat of grace : to which , because they haue right beeing dead they shall not remaine so for euer , but shal rise to glory at the last iudgement . Therefore the rotting of the bodie is nothing in respect , and the death of the body no death . And therfore also death in the old & new testament is made but a sleep , & the graue a bed , wherof the like was neuer seene ; wherein a man may rest , nothing at al troubled with dreames or fantasies , and whence hee shall rise no more subiect to weakenes or sickenes , but presently be translated to eternal glory . By this thē which hath beene said , it appeares that the death of the righteous is a second degree to euerlasting happinesse . Now then considering our coniunction with Christ is the foundation of all our ioy & cōfort in life and death , wee are in the feare of God to learne this one lessō , namely , that while we haue time in this world , we must labour to be vnited vnto Christ that we maybe bone of his bone and flesh of his flesh . This very point is as it were a flaggon of wine to reuiue our soules when they be in a swowne at any instant . And that we may be assured that we are certainly ioyned to Christ , we must shew our selues to be members of his misticall body by the daily fruites of righteousnes and true repentance . And being once certainly assured in conscience of our beeing in Christ , let death come when it wil , & let it cruelly part asunder both body & soule , yet shall they both remaine in the couenant ; and by meanes thereof be reunited and taken vp to life eternall . Whereas on the contrary , if men be out of the couenant and die out of Christ , their soules goe to hell , and their bodies rot for a time in the graue , but afterward they rise to endlesse perdition . Wherefore I say againe and againe , labour that your consciences by the holy ghost may testifie that ye are liuing stones in the temple of God , & branches bearing fruite in the true vine : & then ye shall feele by experience , that the pangs of death shall be a further degree of happinesse then euer ye found in your liues , euen then when ye are gasping and panting for breath . Thus much of the meaning of the text , now followes the vses , & they are manifold . The first & principall is this : In that Salomon preferres the day of death before the day of birth ; he doth therein giue vs to vnderstand , that there is a direct & certain way wherby a man may die well ; and if it had beene otherwise , he could not haue said that the day of death is better . And wheras he auoucheth this , he shewes withal that there is an infallible way whereby a man may make a blessed end . Therefore let vs now come to search out this way ; the knowledge and true vnderstanding wherof must not be fetched from the writings of men , but from the word of God , who hath the power of life and death in his owne hand . Now that a man may die well , Gods word requires 2. things : a preparation before death , and a right behauiour and disposition in death . The preparation vnto death , is an action of a repentant sinner , whereby he makes himself fit and ready to die , and it is a dutie very necessary , to which we are bound by Gods commādement . For there bee sundrie places of Scripture which doe straightly inioyn vs to watch & pray , & to make our selues readie euery way against the secōd comming of Christ to iudgement . Now the same places doe withall bind vs to make preparation against death , at which time God comes to iudgement vnto vs particularly , Againe , look as death leaueth a man , so shall the last iudgement finde him , and so shall hee abide eternally : there may bee changes & conuersions from euill to good in this life , but after death there is no change at all . Therefore a preparation to death can in no wise be omitted of him that desires to make an happie & blessed end . This preparation is twofold : generall , & particular . Generall preparation is that whereby a man prepares himselfe to die through the whole course of his life . A duty most needefull that must in no wise be omitted . The reasons are these : First of all death which is certaine is most vncertaine . I say it is certain , because no man can eschew death . And it is vncerten 3. waies : first , in regard of time : for no man knoweth when hee shall die : secondly , in regard of place : for no man knowes where he shall die , whether in his bedde or in the field , whether by sea or by land : thirdly , in respect of the kind of death ; for no mā knows whether he shal dy of a lingring or sudden , of a violent or naturall death . Hence it follows , that men should euery day prepare themselues to death . Indeede if wee could know when , where , and how we should die , the case were otherwise , but seeing wee know none of these : it stands vs in hand to looke about vs. A second reason seruing further to perswade vs , is this : The most daungerous thing of all in this world is , to neglect all preparation . To make this point more manifest , I will vse this comparison : A certaine man pursued by an Vnicorne , in his flight fals into a dungeon , & in his fall takes hold and hangs by the arme of a tree : now as hee thus hangs looking downeward , he sees two wormes gnawing at the root of the tree , and as he looks vpward he sees an hiue of most sweet hony , wherupō he climes vp vnto it , and sitting by it he feeds theron . In the meane season while he is thus sitting , the two wormes gnaw in pieces the root of the tree : which don , tree and man & all fal into the bottome of the dungeon . Now this Vnicorn is death : the man that flieth is euery one of vs , and euery liuing man : the pit ouer which he hangeth , is hell : the arme of the tree is life it self : the two wormes are day and night , the continuance whereof is the whole life of man : the hiue of honie is the pleasures , and profits , and honours of this world , to which when men wholly giue thēselues not considering their ends , til the tree root , that is , this temporall life be cut off : which beeing once done , they plunge thēselues quite into the gulfe of hell . By this we see , that there is good cause that men should not deferre their preparation till the time of sicknes , but rather euery day make themselues readie against the day of death . But some will say , it shall suffice if I prepare my selfe to pray when I begin to be sicke . Answ. These men greatly deceiue thēselues ; for the time thē is most vnfit to begin a preparation , because all the senses & powers of the body are occupied about the pains and troubles of the disease : and the sicke party is exercised partly in conference with the Physitian , partly with the minister about his soules health and matters of conscience , and partly with friends that come to visit . Therfore there must some preparation goe before in the time of health , when the whole man with all the powers of body and soule are at liberty . Again , there be some others which imagine and say , that a man may repent when he wil , euen in the time of death : and that such repentance is sufficiēt . Ans. It is false which they say ; for it is not in the power of man to repēt when he himselfe will ; when God will , he may . It is not in him that willeth or runneth , but in God that hath mercy . And Christ saith that many shal seek to enter into heauen , and shal not be able . But why so ? because they seeke when it is too late , namly , when the time of grace is past . Therefore it is exceeding follie for men so much as once to dream that they may haue repentance at cōmand : nay it is a iust iudgement that they should be condemned of God in death , that did cōdemne God in their life : and that they should quite be forgotten of God in sicknesse , and did forget God in their health . Again I answer , that this late repētance is seldome or neuer true repentance . It is sicke like the party himselfe , cōmonly languishing and dying together with him . Repentance should be voluntary ( as all obedience to God ought ) but repētance taken vp in sicknes , is vsually constrained & extorted by the feare of hell , & other iudgements of God : for crosses , afflictions , and sicknes wil cause the grosses● hypocrite that euer was to stoope and buckle vnder the hand of God , and to dissemble faith and repentance and euery grace of God , as though he had them as fully as any of the true seruants of God : wheras indeed he wants thē altogether . Wherfore such repentance commonly is but counterfeit . For in true & sound repentance men must forsake their sinnes ; but in this the sinne forsakes the man ; who leaues all his euill waies onely vpon this that he is constrained to leaue the world . Wherefore it is a thing greatly to be wished , that men would repent & prepare themselues to die in the time of health before the day of death or sicknesse come . Lastly , it is alleadged that one of the theeues repented vpon the crosse . Ans. The thiefe was called after the eleuenth houre at the point of the twelfth , when he was now dying and drawing on : Therefore his conuersion was altogether miraculous and extraordinarie : and there was a speciall reasō why Christ would haue him to be called then , that while he was in suffering he might shew forth the vertue of his passion ; that all which saw the one , might also acknowledge the other . Now it is not good for men to make an ordinarie rule of an extraordinarie example . Thus then this point beeing manifest , that a generall preparation must be made , let vs now see in what manner it must be done . And for the right doing of it , fiue duties must be practised in the course of our liues , The first is the meditation of death in the life time , for the life of a Christian is nothing els but a meditatiō of death . A notable practise hereof we haue in the example of Ioseph of Arimathea , who made his tombe in his life time in the middest of his garden : no doubt for this ende , to put himself in mind of death and that in the midst of his delight and pleasures . Heathen Philosophers that neuer knew Christ , had many excellent meditations of death , though not comfortable in regard of life euerlasting . Now wee that haue knowne and beleeued in Christ , must goe beyond them in this point , considering with our selues such things as they neuer thought of , namely , the cause of death , our sinne : the remedie thereof , the cursed death of Christ , cursed I say in regard of the kinde of death and punishment laid vpon him , but blessed in regard of vs. Thirdly , we must often meditate of the presence of death , which wee doe , when by Gods grace we make an account of euery present day as if it were the day of our death , & reckon with our selues when we goe to bed as though we should neuer rise againe , and when we rise , as though wee should neuer lie downe againe . This meditation of death is of speciall vse , and brings forth many fruits in the life of man. And first of al , it serues to humble vs vnder the hand of God. Example we haue of Abraham , who said , Behold , I haue begunne now to speake to my Lord , and I am but dust and ashes . Marke here , how the consideration of his mortality made him to abase & cast downe himselfe in the sight of God : and thus if we could reckon of euery day as of the last day , it would pull down our peacocks feathers , and make vs with Iob to abhorre our selues in dust and ashes . Secondly , this meditation is a meanes to further repentance . When Ionas came to Niniuie & cried , Yet fourty daies and Niniue shall bee destroyed , the whole citie repented in sackecloath and ashes . When Elias came to Ahab and tolde him that the dogges should eate Iesabel by the wall of Iesreel , & him also of Ahabs stocke that died in the citie , &c. it made him to humble himself so , as the lord saith to Elias , Seest thou how Ahab is humbled before me . Now if the remēbrance of death was of such force in him that was but an hypocrite , how excellent a meanes of grace will it be in them that truely repent ? Thirdly , this meditatiō seems to stirre vp contentation in euery estate and condition of life that shall befall vs. Righteous Iob in the midst of his afflictions , comforts himself with this consideration . Naked ( saith he ) cam I forth of my mothers wombe , and naked shall I returne againe , &c , blessed bee the name of the Lord. And surely the often meditation of this , that a man of al his aboundance can carrie nothing with him but either a coffin or a winding sheete or both , should bee a forcible meanes to represse the vnsatiable desire of riches & the loue of this world . Thus we see what an effectuall meanes this meditation is to encrease and further the grace of God in the hearts of men . Now I commend this first duty to your Christian considerations , desiring the practice of it in your liues ; which practise that it may take place , two things must be performed . 1. labour to plucke out of your hearts a wicked & erroneous imagination , whereby euery man naturally blesseth himselfe and thinkes highly of himselfe : and though he had one foote in the graue yet he perswades himselfe that he shall not die yet . There is no man almost so olde but by the corruptiō of his hart he thinks that he shall liue one yeare longer . Cruell & vnmerciful death makes league with no man : and yet the Prophet Esai saith , that the wicked man makes a league with death : How can this bee ? there is no league made indeed , but onely in the wicked imaginatiō of man , who falsly thinkes that death will not come neere him , though al the world should be destroied . See an example in the parable of the rich mā , that hauing stored vp abundance of wealth for many years , said vnto his own soule , Soule , thou hast much goods laid vp for many yeres , liue at ease , eate , drinke , and take thy pastime : wheras his soule was fetched away presētly . And seeing this natural corruption is in euery mans hart , we must daily fight against it , and labour by al might & maine that it take no place in vs : for so long as it shall preuaile , we shall be vtterly vnfit to make any preparation to death . We ought rather to indeauour to attaine to the mind and meditation of S. Hierome , who testifieth of himself on this manner , Whether I wake , or sleepe , or whatsoeuer I doe , me thinkes I heare the sound of the trumpet , rise ye dead and come to iudgement . The second thing which we are to practise , that wee may come to a serious meditation of our owne ends , is , to make praier vnto God that we might bee inabled to resolue our selues of death continually . Thus Dauid praied , Lord make me to knowe mine ende , and the measure of my daies , let mee knowe how long I haue to liue , And Moses , Lord teach me to number my daies , that I may apply mine heart vnto wisedom . It may be said , What need mē pray to God that they may be able to number their daies ? can not they of themselues reckon a fewe yeares and daies , that are able by arte to measure the globe of the earth , and the spheres of heauen , & the quantities of the starres , with their longitudes , latitudes , altitudes , motions , & distances from the earth ? No verily : For howesoeuer by a generall speculation we thinke something of our ends , yet vnlesse the spirit of God be our schoole-master to teach vs our dutie , wee shall neuer bee able soundly to resolue our selues of the presence and speedinesse of death . And therfore let vs pray with Dauid and Moses that God would inlighten our minds with knowledge , and fil our hearts with his grace that we might rightly consider of death , and esteeme of euery day an houre as it were the day and houre of death . The second dutie in this generall preparation is , that euery man must daily indeauour to take away from his owne death the power and strength thereof . And I pray you marke this point . The Philistims sawe by experience that Sampson was of great strength , & therfore they vsed meanes to knowe in what part of his bodie it lay : & when they found it to be in the haire of his head , they ceased not vntil it was cut off . In like manner the time wil come whē we must encoūter hand to hand with tyranous and cruel death : the best therefore is , before-hand now while wee haue time to search where the strēgth of death lies , which beeing once knowne , we must with speed cut off his Sāpsons lockes , and bereaue him of his power , disarme him , & make him altogether vnable to preuaile against vs. Now to find out this matter , we neede not to vse the councel of any Dalilah ; for wee haue the word of God which teacheth vs plaīly where the strength of death consists , namly in our sins , as Paul saith , The sting of death is sinne . Well then , we knowing certenly that the power and force of euery mans partirular death lies in his owne sinnes , must spend our time and studie in vsing good meanes that our sinnes may be remooued and pardoned . And therefore we must daily inure our selues in the practise of two duties . One is to humble our selues for al our sins past , partly cōfessing thē against our selues , partly in praier crying to heauē for the pardon of them . The other is for time to come to turn vnto God , and to carrie a purpose , resolution , & indeauour in all things to reforme both hart & life according to gods word . These are the very principall & proper duties , wherby the power of death is much rebated , & he is made of a mighty & bloody enemie so far forth friendly and tractable , that we may with comfort incounter with him & preuaile too . Therefore I commend these duties to your christian considerations , & carefull practise , desiring that ye would spend your daies euer hereafter in doing of them . If a man were to deale with a mighty dragon or serpent hand to hand , in such wise as he must either kill or be killed , the best thing were to bereaue him of his sting , or of that part of the body where his poison lies : now death it selfe is a serpent , dragon , or scorpion , & sinne is the sting and poison whereby he wounds & kils vs. Wherefore without any more delay , see that ye pull out his sting : the practise of the foresaid duties is as it were a fit & worthy instrument to do the deed . Hast thou beene a person ignorant of Gods will , a contemner of his word and worship , a blasphemer of his name , a breaker of his Sabbaths , disobedient to parents and magistrates , a murderer , a fornicatour , a rayler , a slanderer , a couetous persō , &c. reforme these thy sinnes and all other like to them , pull thē out by the rootes from thy heart , & cast them off . So many sinnes as be in thee , so many stings of death be also in thee to wound thy soule to eternal death : therfore let no one sin remaine for which thou hast not humbled thy selfe and repented seriously . When death hurts any man , it takes the weapons whereby he is hurt , from his owne hand . It cannot do vs the least hurt but by the force of our owne sins . Wherefore I say againe , and againe , lay this point to your hearts , & spend your strength , life , and health , that ye may before ye die , abolish the strength of death . A man may put a serpent in his bosome when the sting is out : & we may let death creepe into our bosomes , and gripe vs with his legs , and stab vs at the heart , so long as he brings not his venime and poison with him . And because the former duties are so necessary , as none can be more , I wil vse some reasons yet furder to inforce thē . Whatsoeuer a man would doe when he is dying , the same he ought to doe euery day while he is liuing : now the most notorious and wicked person that euer was , when he is dying will pray and desire others to pray for him , & promise amendment of life , protesting that if he might liue , he would become a practitioner in all the good duties of faith , repentance , & reformation of life . Oh therfore be careful to do this euery day . Again , the saying is true , he that would liue when he is dead , must die while he is aliue , namely , to his sins . Wouldest thou then liue eternally ? sue to heauen for thy pardon , and see that now in thy life-time thou die to thine own sinnes . Lastly , wicked Balaam would faine die the death of the righteous : but alas , it was to small purpose : for he would by no means liue the life of the righteous . For his cōtinual purpose and meaning was to follow his olde waies in sorceries & couetousnesse . Now the life of a righteous man standes in the humbling of himself for his sinnes past , and in a carefull reformatiō of life to come . Wouldest thou then die the death of the righteous ? then looke vnto it , that thy life be the life of the righteous : if ye will needes liue the life of the vnrighteous , yee must looke to die the death of the vnrighteous . Remēber this , and content not your selues to heare the word , but be doers of it : for ye learn no more indeed , what measure of knowledge soeuer ye haue , then ye practice . The third dutie in our generall preparation , is in this life to enter into the first degree of life eternal . For as I haue said , there be three degrees of life euerlasting , and the first of them is in this present life : for hee that would liue in eternall happines for euer , must beginne in this world to rise out of the graue of his owne sinnes , in which by nature he lies buried , and liue in newnesse of life , as it is said in the Reuelation , He that will escape the second death , must be made partaker of the first resurrection . And Paul saith to the Colossians , that they were in this life deliuered from the power of darkenesse , and translated into the kingdom of Christ. And Christ saith to the church of the Iews , the kingdome of heauen is amongst you . Now this first degree of life is , when a man can say with Paul I liue not , but Christ liues in me : that is , I finde partly by the testimonie of my sanctified conscience , and partly by experirience , that Christ my redeemer by his spirit guideth and gouerneth my thoughts , will , affections , and all the powers of bodie & soule , according to the blessed direction of his holy will. Now that we may bee able truely to say this , we must haue three gifts and graces of God , wherein especially this first degree of life consists . The first is sauing knowledge , whereby wee do truly resolue our selues that God the father of Christ is our father , Christ his sonne our redeemer , & the holy Ghost our cōforter . That this knowledge is one part of life eternall , it appeares by the saying of Christ in Iohn . This is life eternall , that is , the beginning and entrance to life eternall , to knowe thee the onely God and whome thou hast sent Iesus Christ. The second grace , is peace of conscience which passeth al vnderstanding : and therefore Paul saith ; that the kingdome of heauen is righteousnesse , peace of conscience , and ioy in the holy Ghost . The horrour of a guiltie conscience is the beginning of death & destruction : therefore peace of consciēce deriued frō the death of Christ , is life and happinesse . The third is the regimēt of the spirit , whereby the heart and life of mā is ordered according to the word of God. For Paul saith , that they that are the children of God are led by the spirit of Christ. Now seeing this is so , that if we would liue eternally , we must begin to liue that blessed and eternall life before wee die ; here we must be carefull to reforme two common errours . The first is , that a mā enters into eternall life when he dies and not before ; which is a flatte vntrueth . Our Sauiour Christ said to Zacheus , This day is saluation come to thy house : giuing vs to vnderstand , that a man thē begins to be saued , when God doth effectually call him by the ministery of his Gospel . Whosoeuer then will be saued when he is dying & dead , must begin to be saued while he is now liuing . His saluation must beginne in this life , that would come to saluation after this life : Verily , verily , saith Christ , he that heareth my word , and beleeueth in him that sent me , hath eternall life , namely , in this present life . The second error is , that howsoeuer a man liue , if when he is dying he can lift vp his his eies , & say , Lord haue mercie vpon me , he is certainely saued . Behold a very fond & foolish conceit , that deceiues many a mā . It is al one as if an arrand thiefe should thus reason with himselfe , and say , I will spend my daies in robbing and stealing , I feare neither arraignment nor execution . For at the very time whē I am to be turned off from the ladder , if I doe but call vpon the iudge I know I shall haue my pardon . Behold a most daungerous and desperate course : and the very ●ame is the practise of carelesse men in the matter of their saluation . For a man may die with Lord haue mercy in his mouth , & perish eternally ; except in this world he enter into the first degree of eternall life . For not euery one that saith Lord , Lord , shall enter into heauen but he that doth the will of the father which is in heauen . The fourth dutie is to exercise and inure our selues in dying by little and little so long as we liue here vpon earth , before we come to die indeede . And as mē that are appointed to run a race , exercise themselues before in running , that they may get the victory ; so should we begin to die now while wee are liuing , that we might dywel in the end . But some may say , how should this be done ? Paul giues vs direction in his own example , when he saith , By the reioycing which I haue in Christ , I die daily . And he died daily not onely because he was often in danger of death by reasō of his calling ; but also because in all his dangers & troubles , hee inured himselfe to die . For when men doe make the right vse of their afflictiōs , whether they be in bodie or minde or both , and doe with all their might indeauour to beare them patiently ; humbling themselues as vnder the correction of god , then they begin to die wel . And to doe this indeede is ro take an excellent course . He that would mortifie his greatest sins , must begin to do it with small sinnes ; which , when they are once reformed , a mā shal be able more easily to ouercome his master-sins . So likewise he that would be able to beare the crosse of all crosses , namely , death it selfe ; must first of all learne to beare smal crosses , as sicknesses in bodie . and troubles in minde , with losses of goods and of friends , and of good name : which I may fitly tearme little deaths , & the beginnings of death it selfe : and we must first of all acquaint our selues with these litle deaths , before we can be able to beare the great death of all . Again , the afflictions and calamities of this life are as it were the harbingers and puruiers of death : and we are first to learne how to entertaine these messengers , that when death the Lord himselfe shall come , wee may in better manner entertaine him . This point Bilney the martyr well cōsidered , who oftentimes before he was burned , put his finger into the flame of the candle , not onely to make trial of his abilitie in suffering , but also to arme and strengthen himself against greater tormēts in death . Thus ye see the fourth duty , which ye must in any wise learne and remember , because we cannot be able to beare the pangs of death well , vnles we be first well schooled and nurtured by sundrie trialls in this life . The fifth and last dutie is set downe by Salomon , All that thine hand shall finde to doe , doe it with all thy power . And marke the reason . For there is neither worke , nor inuention , nor knowledge , nor wisedome in the graue whither thou goest . To the same purpose Paul saith , Doe good to all men while ye haue time . Therfore if any man be able to doe any good seruice either to gods Church , or to the Common-wealth , or to any priuate man , let him doe it with all speede & with all his might , lest death it selfe preuent him . He that hath care thus to spend his daies , shal with much comfort and peace of conscience end his life . Thus much of generall preparation . Now followeth the particular , which is in the time of sicknes . And here first of all I will shew what is the doctrine of the Papists , and then afterward the truth . By the popish order and practise , when a man is about to die , he is enioyned three things . First , to make sacramentall confession , specially if it be in any mortall sinne ; secondly to receiue the eucharist ; thirdly to require his annoyling that is , the sacrament ( as they call it ) of extreame vnction . Sacramentall confession , they tearme a rehearsal or enumeration of all mans sinnes to a priest , that he may receiue absolution . But against this kind of confession , sundry reasons may be alleadged . First of all , it hath no warrant either by commandemēt or example in the whole word of God. They say yes : and they indeauour to prooue it thus : He which lies in any mortall sinne , is by Gods law bound to doe penance and to seeke reconciliation with God : now the necessary means after baptisme to obtaine reconciliatiō , is confession of all our sins to a priest , Because Christ hath appointed Priests to be iudges vpon earth , with such measure of authority , that no man falling after baptisme can without their sentēce and determination be reconciled ; and they can not rightly iudge , vnlesse they know all a mans sinnes : therefore all that fal after baptisme are bound by Gods word to open all their sins to the priest . Ans. It is false which they say that priests are iudges , hauing power to examine and take knowledge of mens sinnes , and iurisdiction whereby they can properly absolue & pardon or retaine thē . For Gods word hath giuen no more to man , but a ministerie of reconciliation , whereby in the name of God , and according to his word , he doth preach , declare , and pronounce , that God doth pardon or not pardon his sins . Againe , pardon may truly be pronounced , & right iudgement of the estate of any man , without a particular rehearsall of all his sinnes . For he which soundly & truly repents of one or some fewe sinnes , repents of all . Secondly , this confession is ouerturned by the practise of the Prophets & Apostles , who not onely absolued particular persons , but also whole Churches without exaction of an auricular confession . When Nathan the Prophet had rebuked Dauid for his two great & horrible crimes , Dauid touched with remors said , I haue sinned , & Nathā presētly without further examinatiō declared vnto him in the name of God that his sins were forgiuen him . Thirdly , it can not be prooued by any good & sufficient proofes , that this confession was vsed in the Church of God til after fiue or sixe hundred yeares were expired . For the confession which was then in vse , was either publike before the Church , or the opening of a publike fault to some priuate person in secret . Therfore to vrge sicke men vnto it lying at the point of death , is to lay more burdens on thē , then euer God appointed . And whereas they make it a necessarie thing to receiue the Eucharist in the time of sicknes toward death , and that priuatly of the sicke partie alone , they haue no warrant for their practise and opinion . For in the want of the sacrament there is no danger , but in the contempt : and the very contempt it self is a sin which may be pardoned , if wee repent . And there is no reason why wee should thinke that sicke men should be depriued of the cōfort of the Lords supper , if they receiue it not in death , because the fruit and efficacie of the Sacrament once receiued , is not to be restrained to the time of receiuing , but it extends it self to the whole time of mans life afterward . Againe , the supper of the Lord is no priuate action , but meerely Ecclesiasticall : and therfore to be celebrated in the meeting & assembly of Gods people ; as our Sauiour Christ prescribeth , when hee saith , , Do ye this : and Paul in saying , When ye come together . But it is alleadged that the Israelites did eat the Pascal lamb in their houses whē they were in Egypt . Ans. The Israelites had then no libertie to make any publicke meeting for that end : and God commanded that the Paschall Lamb should be eaten in al the houses of the Israelites at one & the same instant : & that in effect was as much as if it had bin publike . Againe , they alleadge a Canon of the Councell of Nice ; which decreeth , that men being about to die , must receiue the Eucharist , & not a be depriued of the prouision of food necessarie for their iourney . Ans. The Councell made no decree touching the administration of the Sacrament to all men that die , but to such only as fal away frō the faith in persequution , or fell into any other notorious crime , and were thereupon excommunicate , & so remained till death : & either then or somewhat before testified their repentance for their offences . And the Canon was made for this end , that such persons might be assured that they were againe receiued into the church , & by this means depart with more cōfort . Thirdly it is obiected , that in the primitiue Church , part of the Eucharist was carried by a lad to Serapion an aged man , lying sicke in his bedde . Ans. It was indeed the custome of the auncient Church from the very beginning , that the elements of bread and wine should be sent by some of the Deacons to the sicke , which were absent from the assēbly . And yet neuerthelesse here is no footing for priuate communions . For the Eucharist was only then sent , when the rest of the church did openly cōmunicate ; & such as were thē absēt only by reasō of sicknes , & desired to be partakers of that blessed communion , were to be reputed as present . Lastly , it is obiected , that it was the māner of men & women in former times a to cary part of the sacramēt home to their houses , and to reserue it till the time of necessitie , as the time of sicknes , and such like . Ans. The reseruation of the sacrament was but a superstitious practise , though it be ancient . For out of the administratiō , that is , before it begin , & after it is ended , the sacramēt ceaseth to be a sacrament , & the elements to be elements . As for the practise of thē that vsed to cramme the Eucharist into the mouth of them that were diseased , it is not onely superstitious but also very aburd . As for the Annoying of the sicke , that is , the annointing of the bodie , specially the organes or instrumēts of the senses , that the party may obtain the remission of his sinnes , and comfort against all the temptatiōs of the diuell in the houre of death , and strēgth more easily to beare the paines of sicknes and the pangs of death , and be againe restored to his corporall health , if it bee expedient for the saluatiō of his soule , it is but a dotage of mans braine , and hath not so much as a shew of reason to iustifie it . The fift of Iames is commonly alledged to this purpose , but the annointing there mentioned is not of the same kinde with this greasie sacramēt of the Papists . For that anointing of the body was a ceremony vsed by the Apostles and others , when they put in practise the miraculous gift of healing , which gift is now ceased . Secōdly , that anointing had a promise that the party annointed should recouer his health : but this popish annointing hath no such promise ; because for the most part the persons thus annointed die afterward without recouerie : wheras those which were annointed in the primitiue Church alwaies recouered . Thirdly , the ancient annointing serued onely for the procuring of health , but this tēds further to the procuring of remission of sins , and strength in tēptation . Thus hauing seene the doctrine of the Papists , I come now to speake of the true and right manner of making particular preparation before death , which containes three sorts of duties : one concerning god , the other cōcerning a mās own selfe , the third concerning our neighbour . The first cōcerning God , is to seeke to be recōciled vnto him in Christ , though we haue bin long assured of his fauour . All other duties must come after in the second place , & they are of no effect without this . Now this recōciliatiō must be sought for & is obtained by a renuing of our former faith & repentance : and they must be renued on this māner . So soone as a man shal feele any maner of sicknes to seaze vpon his bodie , he must consider with himselfe whēnce it ariseth : & after serious consideration , he shall finde that it comes not by chance or fortune , but by the prouidence of God. This done , he must go yet furder & cōsider for what cause the Lord should afflict his body with any sicknes or disease . And he shal find by gods word , that sicknes comes ordinarily and vsually of sinne . Wherefore is the liuing man sorrowfull ? man suffereth for his sinne . It is true indeed , ther be other causes of the wāts of the body , & of sicknes , beside sinne ; and though they be not known to vs , yet they ar known to the Lord. Hereupon Christ when he saw a certaine blinde man , and was demaunded what was the cause of the blindnesse , answered , neither hath this man sinned nor his parents , but that the workes of God should be shewed on him , Yet we for our parts , who are to goe not by the secret , but by the reuealed will of God , must make this vse of our sicknes , that it is sent vnto vs for our sinnes . When Christ healed the man sicke of the palsy , he saith , Be of good comfort , thy sinnes are forgiuen thee : and when he had healed the man by the poole of Bethesda , that had bin sicke 38. yers , he bids him sin no more least a worse thing happen vnto him : giuing them both to vnderstand that their sicknes came by reasō of their sinnes . And thus should euery sick man resolue himself . Now when we haue proceeded thus farre , & haue as it were laid our finger vpon the right and proper cause of our sicknesse , three things cōcerning our sins must bee performed of vs in sicknes . First , we must make a new examination of our hearts and liues , & say as the Israelites said in affliction , Let vs search & try our waies , and turne againe to the Lord. Secondly , we must make a new confession to God of our new & particular sinnes , as God sends new corrections and chastisment . When Dauid had the hād of God very heauy vpon him for his sins , so as his very bones & moisture consumed within him , he made confession of them vnto God , and therupon obtained his pardon & was healed . The third thing is to make new praier & more earnest then euer before , with sighes & grones of the spirit , & that for pardon of the same sins , & for reconciliation with God in christ . In the exercise of these 3. duties standes the renouation of our faith & repentance wherby they are increased , quickned , & reuiued . And the more sicknes preuailes and takes place in the bodie , the more should wee be careful to put thē in vre : that spirituall life might increase as temporal life is decaied . When king Ezechias lay sicke , as he thought vpon his death-bedde ; he wept as for some other causes so also for his sinnes , and withal he praied God to cast them behind his back . Dauid made certain Psalmes when he was sick , or at the least vpon the occasiō of his sicknes , as namely , the 6. the 32. the 38. the 39. &c. and they are al psalmes of repētāce : in which we may see how in distresse of the body and mind he renewed his faith & repentāce , heartily bewailing his sinnes & intreating the Lord for the pardon of them . Manasses , one that fell from God , and gaue himselfe to many horrible sins , when he was taken captiue and imprisoned in Babylon , Hee prayed to the Lord his God , and humbled himselfe greatly before the God of his fathers , and prayed vnto him : and God was intreated of him , and heard his prayer , and brought him againe to Ierusalem into his kingdome , and then Manasses knew that the Lord was God. Now looke what Manasses did in this tribulatiō , the same thing must we doe in the time of our bodily sicknesse . Here I haue occasion to mention a notorious fault that is very common in this age , euen amōg such as haue long liued in the bosome of the Church ; and that is this : Men now adaies are so far from renuing their faith and repentance , that when they lie sick and are drawing toward death , they must bee catechised in the doctrine of faith and repentance , as if they had beene but of late receiued into the Church . Whosoeuer wil , but as occasion is offered , visit the sick , shall finde this to be true which I say . What a shame is this , that whē a man hath spent his life & daies in the church for the space of 20. or 30. or 40. yeares , hee should at the very ende of all & not before , begin to enquire , what faith & what repentance is , and how his soule might bee saued ? This one sin argues the great securitie of this age , & the great contempt of God and his word . Wel , let al men hereafter in time to come , bee warned to take heede of this exceeding negligence in matters of saluation , and to vse all good means before-hand , that they may be able in sicknesse and in the time of death to put in practise the spirituall exercises of inuocation and repentance . Now if so be it fall out that the sicke partie cannot of himselfe renue his owne faith and repentance , he must seeke the help of others . When the man that was sicke of the dead palsie could not go to Christ himself , he got others to bear him in his bedde ; & when they could not come neere for the multitude , they vncouered the roofe of the house , and let the bed down before Christ : euen so , when sicke men cannot alone by thēselues doe the good duties to which they are bound , they must borrow helpe from their fellowe members ; who are partly by their counsell to put to their helping hand , & partly by their prayers to present them vnto God , and to bring them into the presence of Christ. And touching helpe in this case , sundry duties are to be performed . Saint Iames sets downe foure , two whereof concerne the sicke patient , and other two such as be helpers . The first duty of the sicke man is to send for helpe : where two circumstances must be considered ; who must be sent for , and when . For the first S. Iames saith , Is any sicke among you ? let him call for the elders of the Church . Whereby are meant not onely Apostles and all ministers of the Gospel , but others also ( as I take it ) which were men ancient for yeares indued with the spirit of vnderstanding and praier , and had withall the gift of working miracles and of healing the sicke . For in the primitiue Church this gift was for a time so plentifully bestowed on thē that beleued in Christ , that souldiers cast out diuels , and parents wrought miracles on their childrē . Hēce we may learne , that howsoeuer it be the dutie of the Ministers of the word principally to visit and comfort the sicke , yet is it not their duty alone : for it belongs to them also which haue knowledge of Gods word , and the gift of prayer . Exhort one an other ( saith the holy Ghost ) while it is called to day . And againe , Admonish them that are disordered , and comfort those that are weake . And indeede in equitie it should be the dutie of euery Christian man to cōfort his brother in sicknesse . Here wee must needes take knowledge of the common fault of men and women when they come to visit their neighbours and friends they can not speake a word of instruction and comfort , but spend the time either in silence , gazing , and looking on ; or in vttering wordes to little or no purpose saying to the sicke partie , that they are sorie to see him in that case , that they wold haue him to be of good comfort , but wherein , and by what meanes they cannot tel : that they doubt not but that he shall recouer his health and liue with them still , & be merry as in former time : that they will pray for him : whereas al their prayers are nothing else but the Apostles Creede , or the ten Commandemēts , & the Lords praier vttered without vnderstanding . And this is the common comfort thar sicke men gette at the hands of their neighbours , whē they come vnto them : and all this comes either because men liue in ignorāce of Gods word , or because they falsely thinke that the whole burthen of this dutie lies vpon the shoulders of the minister . The second circumstance is , when the sicke partie must send for the Elders to instruct him and pray for him . And that is in the very first place of al before any other helpe be sought for . Where the Diuine endes , there the Physitian must begin : and it is a very preposterous course that the Diuine should ther begin where the Physitian makes an ende . For till help be had for the soule , and sinne which is the root of sicknes be cured , physicke for the body is nothing . Therefore it is a thing much to be disliked , that in all places almost the Physitian is first sent for , and comes in the beginning of the sicknes , and the Minister comes when a man is half dead , and is then sent for oftentimes , when the sicke partie lies drawing on and gasping for breath , as though Ministers of the gospel in these daies were able to worke miracles . The second dutie of the sick partie is to confesse his sins , as S. Iames saith , Confesse your sinnes one to another , and pray one for another . It will be said , that this is to bring in againe Popish shrift . Ans. Confession of our sinnes , and that vnto men was neuer denied of any : the question only is of the manner and order of making confession . And for this cause wee must put a great difference betweene popish shrift , and the confession of which S. Iames speaketh . For he requires onely a confession of that or those sinnes which lie vpon a mans conscience when he is sicke : but the popish doctrine requireth a particular enumeration of al mans sins . Again , S. Iames inioynes confessiō onely as a thing meete & conueniēt , but the Papists as a thing necessarie to the remission of sins . Thirdly , S. Iames permits that confession be made to any man , & by one man to another mutually ; whereas popish shrift is made onely to the priest . The secōd duty then is , that the sick party troubled in minde with the memory and consideration of any of his sinnes past , or any manner of way tempted by the diuell , shall freely of his owne accord open his case to such as are both able & willing to help him , that he may receiue comfort and die in peace of conscience . Thus much of the sick mans duty : now follow the duties of helpers . The first is to pray ouer him , that is , in his presence to pray with him and for him , and by prayer to present his very person and his whole estate vnto God. The Prophet Elizeus , the Apostle Paul , & our Sauiour Christ vsed this manner of praying , when they would miraculously restore temporall life : and therfore it is very meet that the same should be vsed also of vs , that we might the better stirre vp our affection in prayer , and our compassion to the sicke when we are about to intreat the Lord for the remission of their sinnes , and for the saluation of their soules . The second duty of him that comes as an helper is to annoint the sicke party with oyle . Now this annointing was an outward ceremony which was vsed with the gift of healing , which is now ceased : and therefore I omit to speake further of it . Thus much of the duty which the sick man owes to God ; now follow the duties which he is to performe vnto himselfe , and they are twofold : one concernes his soule , the other his bodie . The dutie concerning his soule is , that he must arme & furnish himself against the immoderate feare of present death . And the reason hereof is plaine : because howsoeuer naturally men feare death through the whole course of their liues more or lesse , yet in the time of sicknesse when death approcheth , this naturall feare bred in the bone will most of all shew it selfe , euen in such sort , as it will astonish the senses of the sicke partie ; and sometime cause desperation . Therefore it is necessarie that we shold vse meanes to strengthen our selues against the feare of death . The meanes are of two sorts : practises , and meditations : Practises are two especially . The first is , that the sicke man must not so much regard death it self as the benefits of God which are obtained after death . He must not fixe his minde vpon the consideration of the pangs and torments of death ; but all his thoughts and affections must be set vpon that blessed estate that is enioyed after death . He that is to passe ouer some great and deepe riuer , must not looke downward to the streame of the water ; but if he would preuent feare , he must set his foote sure & cast his eye to the banke on the further side : & so must he that drawes neere death as it , were , look ouer the waues of death , and directly fixe the eye of his faith vpon eternall life . The second practise is to looke vpon death in the glasse of the Gospel , and not in the glasse of the Law : that is , we must consider death not as it is propounded in the Lawe , and looke vpon that terrible face which the law giueth vnto it ; but as it is set forth in the Gospel . Death in the law is a curse and the downe-fall to the pit of destruction : in the Gospel it is the entrance into heauen : the lawsets forth death as death , the Gospel sets forth death as no death , but as a sleepe onely : because it speakes of death as it is altered & changed by the death of Christ ; by the vertue whereof death is properly no death to the seruants of God. Whē men shall haue care on this manner to consider of death , it will be a notable meanes to strengthen and stablish them against al immoderate feares & terrours that vsually rise in sicknesse . The meditations which serue for this purpose are innumerable ▪ but I wil touch onely those which are the most principall and the grounds of the rest : and they are foure in number . The first is borrowed from the speciall prouidence of God ; namely that the death of euery man , much more of euery childe of God , is not onely foreseene , but also foreappointed of God ; yea the death of euery man deserued and procured by his sins , is laid vpon him by God , who in that respect may be said to be the cause of euery mans death , So saith Anna , The Lord killeth and maketh aliue . The Church of Hierusalem confessed that nothing came to passe in the death of Christ , but that which the foreknowledge and eternal counsel of God had appointed . And therfore the death also of euery member of Christ is foreseene and ordained by the speciall decree and prouidence of God. I adde further , that the very circūstances of death , as the time when , the place where , the manner how , the beginning of sickenes , the continuance & the end , euery ▪ fitte in the sicknes , & the pangs of death are particularly set downe in the counsell of God. The very haires of our heads are numbred ( saith our Sauiour Christ : ) and a sparrowe lights not on the groūd without the will of our heauenly father . Dauid faith excellētly . My bones are not hid from thee , though I was made in a secret place , and fashioned beneath in the earth : thine eyes did see me when I was without forme , for in thy booke were al things written , which in continuance were fashioned , whē there was nine of them before . And he praies to God to put his teares into his bottle . Now if this be true , that God hath bottles for the very teares of his seruants , much more hath hee bottles for their blood , & much more doth he respect and regard their paines and miseries with all the circumstances of sicknesse and death . The carefull meditation of this one point is a notable meanes to arme vs against feare and distrust , & impatience in the time of death ; as some examples in this case will easily manifest , I held my tongue & said nothing , saith Dauid : but what was it that caused this patience in him ? the cause followes in these words : because thou Lord diddest it . And Ioseph saith to his brethren : Feare not ▪ for it was the Lord that sent me before you . Marke here how Ioseph is armed against impatience and griefe & discontentment by the very consideration of gods prouidence : and so in the same māner shall we be cōfirmed against all feares and sorrowes , and say with Dauid , Pretious in the sight of the Lord is the death of his Saints : if this perswasion be once setled in our hearts , that all things in sicknes & death come to passe vnto vs by the prouidence of god , who turnes all things to the good of them that loue him . The second meditation is to be borrowed from the excellent promise that God hath made to the death of the righteous : which is , Blessed are they that die in the Lord , for they rest from their labours , and their workes follow them . The author of truth that cannot lie hath spoken it . Now then let a man but throughly consider this , that death ioyned with a reformed life hath a promise of blessednes adioined vnto it , and it alone will be a sufficient meanes to stay the rage of our affections , and al inordinate feare of death : and the rather if we marke wherein this blessednesse consists . In death we are indeede thrust out of our olde dwelling places , namely these houses of clay & earthly tabernacles of our bodies , wherein we haue made long abode : but what is the ende ? surely that liuing & dying in Christ , we might haue a building giuen of God , that is , an house not made with hands , but eternall in heauen , which is vnspeakeable & immortall glory . If a poore man should bee commanded by a Prince to put off his torne and beggery garments , and in stead thereof to put on royal and costly robes , it would bee a great reioycing to his heart : oh then what ioyfull newes must this bee vnto all repentant and sorrowfull sinners , when the king of heauen and earth comes vnto thē by death and bids them lay downe their bodies as ragged and patched garments , and prepare thēselues to put on the princely robe of immortalitie ? No tongue can be able to expresse the excellency of this most blessed and happy estate . The third meditation is borrowed from the estate of all thē that are in Christ , whether liuing or dying . He that dieth beleeuing in Christ dieth not forth of Christ but in him , hauing both his body and soule really coupled to Christ according to the tenour of the couenant of grace : and though after death body & soule be seuered one from another , yet neither of thē are seuered or disioyned from Christ. The coniunction which is once begun in this life remaines eternally . And therefore though the soule goe from the body , & the body it selfe rot in the graue , yet both are still in Christ , both in the couenant , both in the fauour of god as before death , & both shal again be ioined togither ; the body by the vertu of the former cōiunctiō being raised to eternall life . Indeed if this vniō with Christ were dissolued as the cōiunctiō of body & soule is , it might be sōe matter of discomfort and feare , but the foundation and substance of our mysticall coniunction with Christ both in respect of our bodies and soules enduring for euer , must needes be a matter of exceeding ioy and comfort . The 4. meditation is that god hath promised his speciall , blessed , and comfortable presence vnto his seruants when they are sicke or dying , or any way distressed . When thou passest thorough the waters , I will bee with thee ( saith the Lord ) and through the flouds that they doe not ouerflowe thee : when thou walkest thorough the very fire , thou shalt not be burnt , neither shall the flame kindle vpon thee . Now the Lord doth manifest his presēce three waies : the first is by moderating and lessening the paines and torments of sicknes & death , as the very words of the former promise doe plainly import . Hence it comes to passe that to many men the sorrowes and pangs of death , are nothing so grieuous and troublesome , as the afflictions & crosses which are laid on them in the course of their liues . The second way of Gods presence is by an inward & vnspeakable comfort of the spirit , as Paul saith , We reioyce in tribulations , knowing that tribulation bringeth forth patience , &c. but why is this reioycing ? because ( saith he in the next words ) the loue of God is shedde abroad in our hearts by the holy Ghost . Again Paul hauing in some grieuous sicknes receiued the sentence of death , saith of himself , that as the sufferings of Christ did abound in him , so his consolation did abound through Christ. Here then we see that whē earthly comforts faile the Lord himselfe drawes neere the bed of the sicke , as it were visiting them in his own person , & ministring vnto them refreshing for their soules : with his right hād he holds vp their heads , and with his left hand he embraceth them . The third meanes of Gods presēce is the ministery of his good Angels , whome the Lord hath appointed as keepers and nources vnto his seruants to hold thē vp and to beare them in their armes as nources doe young children , and to be as a guard vnto them against the diuel and his angels . And al this is verified specially in sicknesse , at which time the holy angels are not only presēt with such as feare god , but ready also to receiue and to carry their soules into heauen , as appeares by the example of Lazarus . And thus much of the first dutie which a sicke man is to perform vnto himself , namely that he must by all meanes possible arme and strengthen himselfe against the feare of death : now followeth the secōd duty which is concerning the body : and that is that all sicke persons must be careful to preserue health & life till God doe wholly take it away . For Paul saith , None of vs liueth to himselfe , neither doth any die to himselfe : for whether we liue , we liue vnto the Lord : or whether we die , we die vnto the Lord : whether we liue therefore or die we are the Lords . For this cause we may not doe with our liues as we will , but we must reserue the whole disposition therof vnto God , for whose glory we are to liue and die . And this temporall life is a most pretious iewell , and as the common saying is , life is very sweet , because it is giuen to man for this end , that he might haue some space of time wherein he might vse all good meanes to attaine to life euerlasting . Life is not bestowed on vs , that wee should spend our daies in our lusts & vaine pleasures , but that we might haue libertie to come out of the kingdome of darkenes into the kingdome of grace , and from the bondage of sinne into the glorious libertie of the sonnes of God : & in this respect speciall care must be had of preseruation of life , till God do call vs hence . In the preseruation of life 2. things must bee considered : the meanes , and the right vse of the meanes . The meanes is good & wholesome physicke : which though it be despised of many as a thing vnprofitable & needles , yet must it be esteemed as an ordinance and blessing of God. This appeares because the spirit of God hath giuen approbation vnto it in the Scriptures . When it was the good pleasure of god to restore life vnto king Ezekias , a lumpe of drie figges by the prophets appointment was laid to his boyle and he was healed . Indeede this cure was in some sort miraculous , because he was made whole in the space of 2. or 3. daies , and the third day he went vp to the temple : yet the bunch of figs was a naturall or ordinarie medicine or plaister seruing to soften and ripen tumours or swellings in the flesh . And the Samaritane is commended for the binding vp and for the powring in of wine and oile into the woundes of the man that lay wounded betweene Ierusalem and Iericho . Now this dealing of his was a right practise of physicke : for the wine serued to cleanse the wound and to ease the paine within : and oile serued to supple the flesh and to asswage the paine without . And the Prophet Esay seemes to cōmend this physicke , when he saith , From the sole of the foote there is nothing whole therein , but ●●unds , and swellings , and sores full of corruption : they haue not beene wrapped nor bound vp , nor mollified with oyle . And whereas God did not command circumcision of childrē before the eight day , he followed a rule of physicke obserued in all ages , that the life of the child is very vncerten till the first seauen daies be expired , as we may see by the example of the childe which Dauid had by Bathsheba which died the seauēth day . And vpon the very same ground heathen men vsed not to name their children before the eight day . Thus then it is manifest that the vse of physick is lawfull and commendable . Furthermore , that physick may be well applied to the mainetenance of health , speciall care must be had to make choice of such physitions as are knowne to be well learned , and men of experience , as also of good conscience and good religion . For as in other callings , so in this also , there be sundry abuses which may endanger the liues and the health of men . Some venter vpon the bare inspection of the vrine , without further directiō or knowledge of the estate of the sicke , to prescribe and minister as shall seeme best vnto thē . But the learned in this faculty plainly a vouch , that this kind of dealing tendes rather to kill then to cure ; and that sundry men are indeed killed thereby . For iudgment by the vrine is most deceitfull : the water of him that is sicke of a pestilent feauer euen vnto death , looks for substance and colour as the water of a whole man : and so doth the water of them that are sicke of a quartane or of any other intermitting feauer ; specially if they haue vsed a good dyet from the beginning : as also of them that haue the pleuresie , or the inflammatiō of the lungs , or the Squinancie , oftentimes when they are neare death . Now then considering the waters of such as are at the point of death , appeare as the vrines of haile and sound men ; one and the same vrine may foresignifie both life and death , and be a signe of diuers , nay of contrarie diseases . A thinne , crude , and pale vrine in them that be in health , is a tokē of want of digestion : but in them that are sicke of a sharpe or burning ague , it betokens the frensie , & is a certen signe of death . Againe , others there bee that thinke it a small matter to make experiments of their deuised medicines vpon the bodies of their patients , wherby the health which they hoped for is either hindered or much decayed . Thirdly , there be others which minister no physick at any time , or vse phlebotomie without the direction of iudiciall Astrologie : but if they shall follow this course alwaies , they must needs kill many a man. Put the case that a man full bodied is taken with a pleurisie , the moone being in L●one , what must be done ? The learned in this art say , he must presently be let blood : but by Astrologie a stay must be made , till the moone be remooued from Leo to the house of the sunne : but by that time the impostume wil be so much encreased by the gathering togither of the humors , that it can neither be dissolued nor ripened : and by this meanes the sicke partie wanting helpe in time , shall die either by inflammation , or by the consumption of the lungs . Againe , when a man is sicke of the Squinancie , or of the feauer called Synaichus , the moone then being in malignant aspects with any of the infortunate planets ( as Astrologers vse to speake ) if letting of blood be deferred till the moone be freed from the foresaid aspects , the partie dies in the meane season . Therefore they are farre wide that minister purgations and let blood no otherwise then they are counselled by the constitution of the starres , whereas it is a farre better course to consider the matter of the disease , with the disposition & ripening of it ; as also the courses and simptomes and crisis thereof . This beeing so , there is good cause that sicke men should as well be carefull to make choise of meete Phisitians to whom they might commend the care of their health , as they are carefull to make choise of Lawyers for their worldly suites , and Diuines for cases of conscience . Furthermore , all men must here be warned to take heede , that they vse not such meanes as haue no warrant . Of this kinde are all charmes or spels , of what words soeuer they consist : characters and figures either in paper , wood , or waxe : all amulets , and ligatures , which serue to hang about the necke or other parts of the bodie , except they be grounded vpon some good naturall reason ; as white peonie hung about the necke , is good against the falling sicknes : and woolfe dung tied to the bodie is good against the cholicke , not by any inchantment , but by inward vertue . Otherwise they are all vaine and superstitious : because neither by creation , nor by any ordināce in Gods word , haue they any power to cure a bodily disease . For words can doe no more but signifie , and figures can doe no more but represent . And yet neuerthelesse these vnlawfull and absurde meanes are more vsed & sought for of common people , then good physicke . But it stands all men greatly in hand in no wise to seeke forth to inchanters , and sorcerers , which indeede are but witches and wizzards , though they are commonly called cunning or wise men and women . It were better for a man to die of his sicknes , then to seeke recouery by such wicked persons . For if any turne after such as worke with spirits , and after soothsayers , to goe an whoring after them , the Lord will set his face against them , and cut them off from among his people . When Ahazia was sicke , he sent to Baalzebub to the god of Ekron to know whether he should recouer or no : as the messengers were going , the Prophet Elias met them , and saide , Goe and returne to the King which sent you , and say vnto him , Thus saith the Lord , Is it not because there is no God in Israel , that thou sendest to inquire of Baalzebub the god of Ekron ? therefore thou shalt not come downe from thy bed on which thog art gone vp , but shalt die the death . Therefore such kinde of helpe is so farre from curing any paine or sicknes , that it rather doubleth them and fasteneth them vpon vs. Thus much of the meanes of health : now followes the maner of vsing the meanes ; concerning which , three rules must be followed . First of all , he that is to take physicke , must not onely prepare his body , as physitians doe prescribe ; but he must also prepare his soule by humbling himselfe vnder the hand of god in his sicknesse for his sinnes , and make earnest praier to God for the pardon of them before any medicine come in his body . Nowe that this order ought to be vsed appeares plainely in this , that sicknes springs from our sinnes as from a root , which should first of all be stocked vp , that the braunches might more easily die . And therefore Afa commended for many other things , is blamed for this by the holy Ghost , that he sought not to the Lord , but to the Physitians , & put his trust in them . Oftentimes it comes to passe , that diseases curable in themselues , are made incurable by the sins and the impenitēcie of the partie : and therefore the best way is for them that would haue ease , whē god begins to correct them by sicknes , then also to begin to humble themselues for all their sinnes , and turne vnto God. The second rule is , that when we haue prepared our selues , and are about to vse physicke , we must sanctifie it by the word of God and praier , as we do our meate and drinke . For by the word we must haue our warrant , that the medicines prescribed are lawfull and good ; and by praier wee must intreate the Lord for a blessing vpon them , in restoring of health , if it be the good will of God. The third rule is , that wee must carrie in mind the right & proper ende of physicke , least we deceiue our selues . We must not therefore thinke that physicke serues to preuent olde age or death it selfe . For that is not possible , because God hath set downe that all men shal die and be changed . And life consists in a temperature and proportion of natural heat and radical moisture , which moisture beeing once consumed by the former heat , is by arte vnrepairable ; and therefore death must needs follow . But the true ende of physicke is to continue and lengthen the life of man to his naturall period ; which is when nature , that hath bin long preserued by all possible meanes , is now wholly spent . Now this period , though it can not be lengthened by any skill of man , yet may it easily be shortned , by intemperance in diet , by a drunkennes , and by violent diseases . But care must be had to auoide al such euils , that the little lamp of corporall life may burne till it goe out of it selfe . For this very space of time is the very day of grace and saluation : & whereas god in iustice might haue cut vs off and haue vtterly destroyed vs , yet in great mercie he giues vs thus much time , that we might prepare our selues to his kingdome : which time when it is once spent , if a man would redeeme it with the price of ten thousand worlds he cannot haue it . And to conclude this point touching physicke , I will here set downe two especiall duties of the physitian himselfe . The first is , that in the want and defect of such as are to put sicke men in minde of their sinnes , it is a duty specially concerning him , he being a member of Christ , to aduertise his parties that they must truely humble themselues , and pray feruently to God for the pardon of all their sinnes : and surely this dutie would be more commonly practised then it is , if all physitians did consider that oftentimes they want good successe in their dealings , not because there is any want in arte , or good will , but because the partie with whome they deale is impenitent . The second duty is , when he sees manifest signes of death in his patient , not to depart concealing them , but first of all to certifie the patient therof . There may bee and is too much nicenes in such concealements , and the plaine truth in this case knowne , is very profitable . For when the partie is certen of his end , it bereaues him of all confidence in earthly things , & makes him put all his affiance in the meere mercie of God. When Ezechias was sicke , the Prophet speakes plainely to him , and saith , Set thine house in order : for thou must die , And what good wee may reape by knowing certainly that we haue receiued the sentence of death , Paul sheweth when he saith . we receiued the sentence of death in our selues , because we should not trust in our selues , but in God that raiseth the dead , Hauing thus seene what bee the duties of the sicke man to himselfe , let vs now see what bee the duties which hee oweth to his neighbour ; and they are two . The first is the dutie of reconciliation , whereby hee is freely to forgiue all men , and to desire to be forgiuen of all . In the olde testament , when a man was to offer a bullocke or lambe in sacrifice to God , he must leaue his offering at the altar , and first go and bee reconciled to his brethren , if they had ought against him : much more then must this be done , when we are in death to offer vp our selues , our bodies and soules , as an acceptable sacrifice vnto God. Question . What if a man cannot come to the speech of them with whome he would be reconciled ? or if he doe , what if they will not be reconciled ? Answ. When any shall in their sicknesse seeke and desire reconciliation , and cannot obtaine it , either because the parties are absent , or because they will not relent ; they haue discharged their conscience , and God will accept their will for the deede . As put case , a man lying sicke on his death bedde , is at enmitie with one that is beyond the sea ; so as he cannot possibly haue any speech with him , if he would neuer so faine , how shall he stay his minde ? why , he must remember that in this case , a will and desire to be reconciled , is reconciliation it selfe . The second duty is , that those which are rulers & gouernours of others , must haue care & take order that their charges committed to them by God , be left in good estate after their death : & here come three duties to be handled ; the first of the Magistrate , the second of the Minister , the third of the Master of the family . The Magistrates duty is , before he die to prouide , as much as he can , for the godly & peaceable estate of the towne , citie , or common-wealth : and that is done partly by procuring the maintenance of sound religion and vertue , and partly by establishing of the execution of ciuil iustice and outward peace . Examples of the practise in Gods word are these . Whē Moses was an hundred and twentie yeare old , and was no more able to go in and out before the people of Israel , he called them before him , and signified that the time of his departure was at hand , and thereupon tooke order for their wel-fare after his death . And first of all , he placed Iosua ouer thē in his stead , to be their guid to the promised land : secondly , he giues special charge to all the people , to be valiant & couragious against their enemies , and to obey the commandements of God. And Iosua followes the same course . For he calls the people togither , & tells thē that the time of his death is at hand , & giues them a charge to be couragious , and to worship the true God : which done , hee endes his daies as a worthy captaine . When king Dauid was to goe the way of all flesh , and lay sicke on his death-bed ; he placed his owne son Salomon vpon his throne , and gaue him charge , both for maintenance of religion , and exequution of iustice . The duty of Ministers when they are dying is , as much as they can , to cast and prouide for the continuance of the good estate of the Church ouer which they are placed . Consider the example of Peter : I will ( saith he ) indeauour alwaies , that yee also may be able to haue remembrance of these things after my departure . If this had bin wel obserued , there could not haue bin such aboundance of schismes , errours , and heresies as hath beene , and the Church of God could not haue suffered so great hauocke . But because mē haue had more care to maintaine personal successiō , then the right succession , which standes in the doctrine of the Prophets and Apostles : therefore wolues haue come into the roomes of faithfull teachers , & the Apostasie , of which Paul speaks , hath ouerspread the face of the Church . Thirdly , housholders must set their families in order before they die , as the Prophet Esay saieth to Ezechiah . Set thine house in order : for thou must die . For the procuring of good order in the family after death , two things are to bee done . The first concernes this life , and that is to dispose of landes and goods . And that this may be well and wisely done ; if the Will be vnmade , it is with godly aduise and counsell to be made in the time of sicknesse ; according to the practise of auncient & worthy mē . Abrahā before his death makes his will , & giues legacies : so did Isaac ; and Iacob , in whose last will and testament are contained many worthy blessings and prophesies of the estate of his childrē . And Christ our Sauiour when he was vpon the crosse prouided for his mother , specially commending her to his disciple Iohn whom hee loued . And indeede this dutie of making a will , is a matter of great weight and importance : for it cuts off much hatred and contention in families , and it staies many suites in lawe . It is not therefore alwaies a matter of indifferencie , which may be done or not done , as many falsely thinke , who vpon blinde and sinister respects abstaine from making wils , either because their wealth should not bee knowne , or because they would haue their decaied estate to be concealed ; or because they feare they shall die the sooner if the will be once made . Now though the making of wils belong to another place and professiō , yet so much may be spoken here as the holy Ghost hath vttered in the word : and that I wil reduce to certaine rules . The first is , that the will must be made according to the law of nature , and the written word of God , and the good and wholesome positiue lawes of that kingdom or cuntry wherof a man is a member . The will of God must be the rule of mans will. And therefore the will that is made against any of these , is faultie . The second is , that if goods euill gotten be not restored before , they must euen then be restored by will , or by some other way . It is the practise of couetous mē to bequeath their soules when they die to God , & withall to bequeath their goods euill gotten to their children & friends ; which in all equitie should bee restored to them to whom they belong . Quest. Howe if a mans conscience tell him that his goods be euill gotten , and he knowes not where , or to whome to make restitution ? Ans. The case is common , & the answer is this : When he is known whom thou hast wronged , restore to him particularly : if the partie be vnknown , or dead , restore to his executors or assignes , or to his next kin : if there be none , yet keepe not goods euill gotten to thy selfe , but restore to God , that is , in way of recompence and ciuil satisfaction , bestow them on the Church or common-wealth . The third rule is , that heads of families must principally bestowe their goods on their owne children ▪ and them that be of their kindred . This man ( saith God to Abraham of Eleazar a straunger ) shall not be thine heire , but the son which shal come of thy loynes . And this was Gods commaundemēt to the Israelites , that when any man dies , his sonne should be his heire , & if he haue no sonne , then his daughter : & if he haue no daughter , then his brethren : and if he haue no brethren , then his fathers brethren : and if that there be none , then the next of the kinne whosoeuer . And Paul saith , If ye be sonnes , then also heires : and againe , He that prouides not for his owne , and namely , for them of his houshold , is worse then an infidell . Therefore it is a fault of any man to alienate his goods or lands , wholly & finally from his blood and posteritie . It is a thing which the very law of nature it selfe hath condemned . Againe , it is a fault to giue all to the eldest , and nothing in respect to the rest ; as though the eldest were borne to be gentlemen , & yonger brethren borne to beare the wallet . Yet in equitie the eldest must haue more then any ; euen because he is the eldest , & because stocks and families in their persons are to be maintained ; and because there must alwaies be some that must be fitte to doe speciall seruice in the peace of the common weale , or in the time of warre : which could not be , if goods should be equally parted to al. The fourth and last rule is , that no Will is of force till the testatour be dead , for so long as he is aliue , he may alter and change it . These rules must be remembred , because they are recorded in Scripture : the opening of other points & circumstances belongeth to the profession of the law . The second dutie of the master of the familie , concerneth the soules of such as be vnder his gouernment : and that is to giue charge to them , that they learne , beleeue , and obey the true religion , that is , the doctrine of Saluation set downe in the writings of the Prophets & Apostles . The Lord himselfe cōmends Abraham for this : I knowe Abraham , saith he , that he will command his sonnes , and his houshold after him , that they keepe the way of the Lord to doe righteousnes and iudgement . And Dauid giues Salomon on his death-bed a most notable & solemne charge , the summe and substance whereof is , to know the God of his fathers , and to serue him : which beeing done , he further commends him to God by prayer : for which purpose the 72. psal . was made . This practise of his is to be followed of all . Thus gouernours , when they shall carefully dispose of their goods , and giue charge to their posteritie touching the worship of God , shall greatly honour God dying as well as liuing . Hitherto I haue intreated of the two-fold preparatiō which is to goe before death : now follows the second part of Dying-well , namely , the disposition in death . This disposition is nothing els but a religious and holy behauiour specially towards God , when we are in , or neare the agonie and pang of death . This behauiour containes three speciall duties . The first is , to die in or by faith . To die by faith is , whē a man in the time of death doth with all his heart rely himselfe wholly on Gods speciall loue and fauoure and mercie in Christ , as it is reuealed in the word . And though there be no part of mans life void of iust occasions whereby we may put faith in practise , yet the speciall time of all is the pang of death , when friends , and riches , and pleasures , and the outward senses , & temporall life , & all earthly helpes forsake vs. For then true faith maketh vs to go wholly out of our selues , and to despaire of comfort and saluation in respect of an earthly thing ; & with all the power & strength of the heart , to rest on the pure mercie of God. This made Luther both thinke and say , that men were best Christians in death . An example of this faith we haue in Dauid , who when he sawe nothing before his eies but present death , the people intending to stone him , comforted him at that very instant ( as the text saith ) in the Lord his God. And this comfort he reaped , in that by faith he applied vnto his own soule the mercifull promises of God ; as he testifieth of himselfe : Remember ( saith he ) the promise made to thy seruant , wherein thou hast caused me to trust . It is my comfort in trouble : for thy promise hath quickned me . Againe , My flesh failed and my heart also , but God is the strength of my heart , and my portion for euer . Now looke what Dauid here did , the same must euery one of vs do in the like case . When the Israelites in the wildernes were stung with fierie serpents , and lay at the point of death , they looked vp to the brasen serpent which was erected by the appointment of God , and were presently healed : euen so when any man feeles death to drawe neere , & his fierie sting to pierce the heart , he must fixe the eye of a true and liuely faith vpon Christ , exalted and crucified on the crosse , which beeing done , he shal by death enter into eternall life . Now because true faith is no dead thing , it must be expressed by especiall actions ; the principall whereof is inuocation , wherby either praier or thanksgiuing is directed vnto God. When death had seazed vpon the body of Iacob , he raised vp himselfe , and turning his face towards the beddes head , leaned on the toppe of his staffe by reason of his feeblenes , and praied vnto God : which praier of his was an excellent fruite of his faith . Iobs wife in the middest of his affliction said vnto him to very good purpose . Blesse God and die . I knowe and graunt that the words are commonly translated otherwise , Curse God and die : but ( as I take it ) the former is the best . For it is not like that in so excellent a familie , any one person , much lesse a matrone and principall gouernour thereof , would giue such lewde and wretched councell ; which the most wicked man vpon earth , hauing no more but the light of nature , would not once giue , but rather much abhorre and condemne . And though Iob call her a foolish woman , yet he doth it not because shee went about to perswade him to blaspheme God ; but because shee was of the minde of Iobs friends , and a thought that he stood to much in a conceit of his owne righteousnes . Now the effect & meaning of her councell is this : blesse God , that is , husband , no doubt thou art by the extremitie of thine affliction at deaths doore ; therefore begin now at length to lay aside the great ouerweening which thou hast of thine owne righteousnesse , acknowledge the hand of God vpon thee for thy sins , confesse them vnto him giuing him the glorie , pray for the pardon of them , & ende thy daies . This counsell is very good and to bee followed of all : though it may be the applying of it ( as Iob well perceiued ) is mixt with follie . Here it may be alleadged , that in the pangs of death men want their senses and conuenient vtterance , and therefore that they are vnable to pray . Ans. The very sighes , sobs , and grones of a repentant and beleeuing heart , are praiers before God , euen as effectuall , as if they were vttered by the best voice in the world . Praier stands in the affection of the heart , the voice is but an outward messenger therof . God lookes not vpon the speech , but vpon the heart . Dauid saith , God heares the desire of the poore : againe , That he will fulfill the desires of them that heare him : yea , their very teares are loud and sounding praiers in his eares . Againe , faith may otherwise be expressed by the Last wordes , which for the most part of them that haue truly serued God , are very excellent and comfortable and full of grace : some choise examples whereof I will rehearse for instructions sake and for imitation . The last words of Iacob were those , whereby as a Prophet he foretolde blessing and curses vpon his children : and the principall among the rest were these , The scepter shall not depart from Iuda , and the lawgiuer from betweene his feete , till Shilo come : and , O Lord , I haue waited for thy saluation . The last wordes of Moses are his most excellent song set downe , Deut. chap. 32. and the last words of Dauid were these , The spirit of the Lord spake by me , and his word was in my tongue : the God of Israel spake to me , the strength of Israel said , Beare rule ouer men , &c. The words of Zacharias the son of Iehoida , when he was stoned were , The Lord looke vpon it and require it . The last words of our Sauiour Christ when he was dying vpon the crosse , are most admirable , and stored with aboundance of spiritual grace . 1. To his father he saith , Father , forgiue them , they know not what they doe . 2. to the thiefe , Verily I say vnto thee , this night shalt thou be with mee in paradise . 3. to his mother , Mother , behold thy son : and to Iohn , behold my mother . 4. and in his agonie , My God , thy God , why hast thou forsaken mee ? 5. and earnestly desiring our saluation , I thirst . 6. and when he had made perfect satisfaction , It is finished . 7. and when bodie and soule were parting , Father , into thy hands I commend my spirit , The last words of Steuen were , 1. Behold , I see the heauens open , and the sonne of man standing at the right hand of God 2. Lord Iesus receiue my spirit . 3. Lord lay not this sinne to their charge . Of Polycarpe , Thou art a true God without lying , therefore in all things I praise thee , and blesse thee , and glorifie thee by the eternall God & high Priest Iesus Christ thine onely beloued Sonne , by whome and with whome , to thee , and the holy spirit , be all glorie now and for euer . Of Ignatius , I care not what kinde of death I die : I am the bread of the Lord and must be grounde with the teeth of lyons , that I may be cleane bread for Christ , who is the bread of life for mee . Of Ambrose , I haue not so led my life among you as if I were ashamed to liue : neither doe I feare death , because we haue a good Lord. Of Augustine , 1. He is no great man that thinkes it a great matter that trees and stones fall and mortall men die . 2. Iust art thou , O Lord , & righteous is thy iudgement . Of Bernard , 1. An admonition to his brethren that they would grounde the anchor of their faith and hope in the safe and sure port of Gods mercie . 2. Because ( saith he ) as I suppose I cannot leaue vnto you any choise examples of religion , I commend three to be imitated of you , which I remember that I haue obserued in the race which I haue run as much as possibly I could . 1. I gaue lesse heed to mine own sense & reason then to the sense and reason of other men . 2. When I was hurt , I sought not reuenge on him that did the hurt . 3. I had care to giue offence to no man , and if it fell out otherwise , I tooke it away as I could . Of Zwinglius , when in the field he was wounded vnder the chin with a speare ; O what hap is this ? go to , they may kill my bodie , but my soule they cannot . Of Oecolampadius . 1. An exhortation to the ministers of the Church to maintaine the puritie of doctrine , to shewe forth an example of honest and godly conuersation , to be constant & patiēt vnder the crosse . 2. Of himselfe . Whereas I am charged to be a corrupter of the truth . I weigh it not : now I am going to the tribunall of Christ and that with good conscience by the grace of God , and there it shall bee manifest that I haue not seduced the Church . Of this my saying & contestatiō , I leaue you as witnesses , and I confirme it with this my last breath . 3. To his children , Loue God the father : & turning himself to his kinsfolks : I haue boūd you ( saith he ) with this contestation : you ( which they heare and haue desired ) shall doe your indeauour , that these my children may be godly , and peaceable , and true , 4. to his friend comming vnto him , What shall I say vnto you ? Newes , I shall be shortly with Christ my Lord. 5. beeing asked whether the light did not trouble him , touching his breast , there is light enough , saith he . 6. he rehearsed the whole one & fiftie psalme with deepe sighes frō the bottome of his breast . 7. a litle after , Saue me Lord Iesus . Of Luther , My heauenly Father , God and father of our Lord Iesus Christ , & God of all comfort , I giue thee thanks that thou hast reuealed vnto me thy son Iesus Christ , whom I haue beleeued , whom I haue professed , whome I haue loued , whome I haue praised , whome the Bishop of Rome and the whole companie of the wicked persecuteth and reuileth . I pray thee my Lord Iesus Christ receiue my poore soule : my heauenly father , though I be taken from this life , and this bodie of mine is to be laid downe , yet I know certēly , that I shall remaine with thee for euer , neither shall any be able to pull me out of thy hand . Of Hooper , O Lord Iesus son of Dauid haue mercie on me and receiue my soule . Of Annas Burgius , Forsake me not O Lord , least I forsake thee . Of Melancthon , If it be the will of God I am willing to die , and I beseech him that he will graunt me a ioyfull departure . Of Calvine . 1. I held my tongue because thou lord hast done it . 2. I mourned as a doue . 3. Lord thou grindest me to powder but it suffi●ceth me because it is thy hand , Of Peter Martyr , that his body was weake , but his minde was well : that hee acknowledged no life or saluation but only in Christ , who was giuen of the father to bee a redeemer of mankinde : and when hee had confirmed this by testimonie of Scripture , he added , This is my faith in which I will die : and God will destroy them that teach otherwise . This done , he shooke hāds with all and said , Farewell my brethren and deare friends . It were easie to quote more examples , but these fewe may bee in stead of many : & the summe of al that godlymē speake in death is this : Some enlightned with a prophetical spirit foretell things to come , as the Patriarkes Iacob and Ioseph did ; and there haue bin some which by name haue testified who should very shortly came after them , and who should remaine aliue , and what should be their condition : some haue shewed a wonderfull memorie of things past , as of their former life , and of the benefits of God ; & no doubt it was giuen them to stirre vp holy affections and thanksgiuing to God : some againe rightly iudging of the change of their present estate for a better , doe reioyce exceedingly , that they must be translated from earth to paradise : as Babylas Martyr of Antioch , when his head was to be chopped off , Returne ( saith he ) O My soule vnto thy rest : because the lord hath blessed thee : because thou hast deliuered my soule from death , mine eies from teares , and my feete frō falling , I shall walke before Iehoua in the land of the liuing . And some others spake of the vanity of this life , of the imaginatiō of the sorrowes of death , of the beginnings of eternall life , of the comfort of the holy Ghost which they feele , of their departure vnto Christ. Quest. What must we thinke if in the time of death such excellent speeches bewanting : and in stead thereof idle talke be vsed ? Answ. We must consider the kinde of sicknesse whereof mē die , whether it be more easie or violent : for violent sicknesse is vsually accompanied with frensies , and with vnseemely motions and gestures , which we are to take in good part euen in this regard , because we our selues may be in the like case . Thus much of the first duty which is to die in faith : the second is to die in obedience : otherwise our death cannot be acceptable to God , because wee seeme to come vnto God of feare and constraint , as slaues to a master , and not of loue as children to a father . Now to die in obedience is , when a man is willing & readie and desirous to goe out of this world whensoeuer God shall call him , and that without murmuring or repining , at what time , where , and when it shall please God. Whether we liue or die , saith Paul we doe it not to our selues but vnto God ; and therefore mans dutie is to be obedient to God in death as in life . Christ is our example in this case , who in his agonie praied Father , let this cup passe frō me , yet with a submission , not my will , but thy will be done : teaching vs in the very pangs of death to resigne our selues to the good pleasure of God. When the prophet tolde king Ezechias of death , presently without all manner of grudging or repining hee addressed himselfe to praier . We are commanded to present our selues vnto God as freewill offerings , without any limitation of time , and therefore as well in death as in life . I conclude then that we are to make as much conscience in performing obedience to god in suffering death , as wee doe of any conscience in the course of our liues . The third dutie is to render vp our soules into the handes of God , as the most faithfull keeper of all . This is the last duty of a Christian , and it is prescribed vnto vs in the example of Christ vpon the crosse , who in the very pangs of death when the dissolution of bodie & soule drewe on said , Father into thy hands I commend my spirit , and so gaue vp the ghost . The like was done by Steuen , who when he was stoned to death , said , Lord Iesus receiue my spirit . And Dauid in his life time beeing in daunger of death vsed the very same words that Christ vttered . Thus we see what be the duties which we are to perform in the very pangs of death , that we may come to eternall life . Some men will happily say , If this be all , to die in faith and obedience and to surrender our soules into Gods hands , we will not greatly care for any preparatiō before-hand , nor trouble our selues much about the right manner of dying well : for we doubt not , but that when death shall come , we shall be able to performe all the former duties with ease . Answer . Let no man deceiue himselfe by any false perswasiō , thinking with himselfe that the practise of the foresaid duties is a matter of ease : for ordinarily they are not , neither can bee performed in death , vnles there be much preparation in the life before . Hee that will die in faith must first of all liue by faith : and there is but one example in all the whole Bible of a man dying in faith that liued without faith ; namely , the thiefe vpon the crosse . The seruants of God that are indued with great measure of grace do very hardly beleeue in the time of affliction . Indeed when Iob was afflicted hee said , Though the Lord kill me , yet will I trust in him : yet afterward , his faith beeing ouercast as with a cloude , he saith , that God was become his enemy , & that he had set him as a marke to shoote at : & sundrie times his faith was oppressed with doubting and distrust . How then shall they that neuer liued by faith nor inured themselues to beleeue ; bee able in the pang of death to rest vpon the mercie of God. Againe , he that would die in obedience , must first of all leade his life in obedience : hee that hath liued in disobedience can not willingly and in obedience appeare before the iudge when hee is cited by death the sergeant of the Lord : he dies indeed , but that is vpon necessitie , because he must yeeld to the order and course of nature as other creatures doe . Thirdly , hee that would surrender his soule into the hands of God must bee resolued of two things : the one is that god can ; the other is , that God will receiue his soule into heauen and there preserue it till the last iudgement . And none can be resolued of this except he haue the spirit of God to certifie his conscience that he is redeemed , iustified , sanctified by Christ , and shall bee glorified . Hee that is not thus perswaded , dare not render vp and present his soule vnto God. When Dauid said , Lord into thy handes I commend my spirit : what was the reason of this boldnesse in him ? surely nothing else but the perswasion of faith , as the next wordes import : for thou hast redeemed me . O Lord God of truth . And thus it is manifest , that no man ordinarily can performe these duties dying , that hath not performed them liuing . This beeing so , I doe againe renew my former exhortation , beseeching you that ye would practise the duties of preparation in the course of your liues , leading them daily in faith and obedience , and from time to time commending your selues into the hand of God , and casting all your workes vpon his prouidence . They , which haue done this haue made most happie and blessed endes . Enoch by faith walked with God , as one that was alwaies in his presence , leading an vpright and godly life , and the Lord tooke him away that he should not see death . And this which befell Enoch , shall after a sort befall them also that liue in faith and obedience : because death shal be no death , but a sleepe vnto them , and no enemie but a friend to bodie and soule . On the contrary let vs consider the wretched & miserable endes of them that haue spent their daies in their sinnes without keeping faith & a good conscience . The people of the old world were drowned in the flood ; the filthy Sodomites and Gomorrheans were destroyed with fire from heauen ; Dathan and Abiram with the company of Core were swallowed vp of the earth , Core himselfe ( as it seemes by the text ) being burnt with fire : wicked Saul and Achitophel and Iudas destroy themselues . Herod is eaten vp of wormes and gaue vp the ghost : Iulian the Apostata smitten with a dart in the field , died casting vp his blood into the ayre & blaspheming the name of Christ. Arius the hereticke died vpon the stoole scouring forth his very entralls . And this very age affoards store of like examples . Hoffemeister a great Papist , as he was going to the councill of Ralisbone to dispute against the defēders of the Gospel , was suddenly in his iourney preuented by the hand of God , and miserably died with horrible roaring and crying out . In the Vniuersitie of Louaine , Guarlacus a learned Papist falling sicke , when he perceiued no way with him but death , he fell into miserable agonie and perturbation of spirit , crying out of his sinnes how miserably he had liued , and that hee was not able to abide the iudgement of God , & so casting out words of miserable desperation saide , his sins were greater then they could be pardoned , and in that desperation ended his daies . Iacobus Latromus of the same vniuersitie of Louaine , after that he had beene at Bruxels , and there thinking to doe a great acte against Luther and his fellowes , made an oration before the Emperour so foolishly and ridiculously that he was laughed to scorne almost of the whole court : then returning frō thence to Louaine againe , in his publike lecture he fell into open madnesse , vttering such wordes of desperatiō and blasphemous impietie , that other Diuines which were present , were faine to carie him away as he was rauing , and to shut him into a close chamber . From that time to his very last breath , he had neuer any thing else in his mouth , but that he was damned and reiected of God , and that there was no hope of saluation for him , because that wittingly and against his knowledge , he withstood the manifest truth of Gods word . Crescentius the Popes Legat and Vicegerent in the councell of Trent ; was sitting all the day long vntill darke night in writing of letters to the Pope : after his labour when night was come , thinking to refresh himselfe , he began to rise ; and at his rising , behold there appeared to him a mightie blacke dogge of an huge bignesse , his eyes flaming with fire , & his eares hanging low downe well neare to the grounde , which beganne to enter in and straight to come towardes him , and so to couch vnder the boord . The Cardinall not a little amazed at the sight thereof , somewhat recouering himselfe called immediately to his seruants which were in the outward chamber next by , to bring in a candle and to seeke for the dogge . But when the dogge could not be found there nor in any other chamber about , the Cardinall thereupon stricken with a sudden conceit of minde , immediately fel into such a sicknesse , whereof his Physitians which he had about him could not with all their industrie and cunning cure him : and thereupon he died . Steuen Gardiner , when a certaine Bishop came vnto him and put him in minde of Peter denying his master , answered againe that he had denied with Peter , but neuer repented with Peter , and so ( to vse M. Foxes words ) stinkingly and vnrepentantly died . More examples might be added , but these shall suffice . Againe , that we may be further induced to the practise of these duties , let vs call to minde the vncertentie of our daies : though we now liue , yet who can say that he shall be aliue the next day or the next houre ? No man hath a lease of his life . Now marke , as death leaues a man , so shall the last iudgement finde him : and therefore if death take him away vnprepared , eternall damnation followes without recouerie . If a thiefe be brought from prison either to the barre to bee arraigned before the iudge , or to the place of execution , he will bewaile his misdemeanour past , and promise all reformation of life ; so be it , he might be deliuered , though he be the most arrant thiefe that euer was . In this case we are as fellons or theeues : for we are euery day going to the barre of Gods iudgement , there is no stay or standing in the way , euen as the ship in the sea continues on ▪ his course day & night whether the marriners be sleeping or waking : therefore let vs all prepare our selues and amende our liues betime , that in death wee may make a blessed ende . Ministers of the Gospel doe daily call for the performance of this dutie : but where almost shal we finde the practise & obedience of it in mens liues & conuersations ? Alas , alas , to lend our eares for the space of an houre to heare the will of God is common ; but to giue heart & hand to doe the same , is rare . And the reason hereof is athād : we are al most grieuous sinners , & euery sinner in the tearmes of Scripture is a foole : and a principall part of his folly is to care for the things of this world and to neglect the kingdome of heauen , to prouide for the body & not for the soule , to cast and fore-cast howe we may liue in wealth and honour , and ease , and not to vse the least fore-cast to die well . This folly our Sauiour Christ noted in the rich man that was carefull to inlarge his barnes , but had no care at all for his ende or for the saluation of his soule . Such a one was Achitophel , who ( as the Scripture tearmes him ) was as the very oracle of God for councell , being a mā of great wisedome & forecast in the matters of the cōmon wealth and in his owne priuate worldly affaires : and yet for all this he had not so much as common sense and reason , to consider howe he might die the death of the righteous , & come to life euerlasting . And this folly the holy ghost hath noted in him . For the text saith , when he saw that his counsell was despised , he sadled his asse , and arose , & went home into his cittie , and put his houshold in order , and went and hanged himselfe . And the fiue foolish virgins contented themselues with the blasing lamps of a bare profession , neuer seeking for the horne of lasting oyle of true and liuely faith , that might furnish and trimme the lampe both in life and death . But let vs in the feare of God , cast off this damnable folly , first of all seeking the kingdome of God and his righteousnesse , and leading our liues in faith and obedience that we may die accordingly . And thus much of the first point of doctrine , namely , that there is a certen way whereby a man may die well : now I come to the second . Whereas therefore Salomon saith , that the day of death is better then the day of birth , we are furder taught that such as truly beleeue themselues to be the children of God , are not to feare death ouermuch . I say ouermuch ; because they must partly feare it , and partly not . Feare it they must for two causes : the first , because death is the destructiō of humane nature in a mans owne selfe & others : and in this respect Christ feared it without sinne ; and we must not feare it otherwise then we feare sicknes , and pouertie , and famine , with other sorrows of body and minde , which God will not haue vs to despise or lightly to regard , but to feele with some paine , because they are corrections & punishments for sinne . And he doth therfore lay vpon vs paines & torments , that they may be feared and eschewed : and that by eschewing them we might further learne to eschewe the cause of them , which is sin : and by experience in feeling of paine ; acknowledge that God is a iudge and enemie of sinne , and is exceeding angrie with it . The second cause of the feare of death , is the losse of the Church or Common-wealth , when we or others are depriued of them which were indeede or might haue beene an helpe , stay , & comfort to either of them , and whose death hath procured some publike or priuate losse . Againe , we are not to feare death , but to be glad of it , and that for many causes . First of al , in it we haue occasion to shewe our subiection and obedience which we owe vnto God , when he cals vs out of this world , as Christ said , Father not my will , but thy will be done . Secondly , all sinne is abolished by death , and we thē cease to offend God any more as we haue done . Thirdly , the dead body is brought into a better condition then euer it was in this life , for by death it is made insensible , and by that meanes it is freed from all the miseries and calamities of this life ; & it ceaseth to be either an actiue or passiue instrument of sinne , whereas in the life time it is both . Fourthly , it giues the soule passage to rest , life , and celestiall glorie , in which wee shall see God as he is , perfectly know him , and praise his name for euer , keeping without intermission an eternall sabboth , therefore Paul saith , I desire to bee dissolued and bee with Christ , for that is best of all . Fiftly , God exequutes his iudgements vpon the wicked , and purgeth his Church by death . Nowe in all these respects , godly men haue cause not to feare and sorrowe , but to reioyce in their owne death and the death of others . Thirdly , if the day of death be so excellēt , yea a day of happinesse , then it is lawfull to desire death , and men doe not alwaies sinne in wishing for death . Paul saith , I desire to be dissolueds and againe , O miserable man , who shall deliuer me from this bodie of death ? Yet this desire must not bee simple , but restrained with certen respects ; which are these : First , death must bee desired so farre forth as it is a meanes to free vs from the corruption of our nature ; secondly , as it is a meanes to bring vs to the immediate fellowship of Christ & God himselfe in heauen . Thirdly , death may bee lawfully desired in respect of the troubles & miseries of this life , two caueats beeing obserued : the first , that this desire must not be immoderate : the second , it must bee ioyned with submission and subiection to the good pleasure of God. If either of these bee wanting , the desire is faulty ; & therefore Iob , and Ieremie , and Ionas failed herein , because they desired death beeing carried away with impatience . On the contrarie also a man may desire a continuāce of life . Ezechias praied and desired to liue , when he heard the message of present death , that hee might doe seruice to God. And Paul desired to liue , in regard of the Philippians , that hee might further their faith , though in regard of himselfe to die was aduantage to him . Lastly , if death ioyned with reformatiō of life be so blessed , then the death of the vnbeleeuing and vnrepentant sinner is euery way cursed & most horrible . Reasons are these : First , it is the destruction of nature , and the wages of their sins . Secondly , in it there is no comfort of the spirit to be found , no mitigatiō of paine , & no good thing that may counteruaile the miseries thereof . Thirdly , that which is the most fearefull thing of al , bodily death is the beginning of eternall death , desperation , and infernall torment , without hope of deliuerance . Therefore as I began so I ende , haue care to liue well , and die well . FINIS . An addition , of things that came to my minde afterward . THe last combate with the diuell in the pang of death , it oftentimes most dangerous of all . For then he will not vrge men to desperation , knowing that by this meanes he shall stir them vp to resist hm : but hee labours with them , that they would not resist him when hee assaults them , and by this means hee endeauours to extinguish hope : and this thing is not done in any other tēptation in which faith or hope alone are impugned , whereas in this they are both impugned togither . This must be thought vpon , for whē the diuels temptation is , not to resist his temptation ; it is most deceitfull of all : and it is more easie to ouercome the enemie that compels vs to fight , then him that disswades vs from it . The temptation of M. Iohn Knox in time of his death is worth the marking . He lay on his death-bed silēt for the space of foure houres , very often giuing great sighes , sobbes , and grones , so as the stāders by well perceiued that hee was troubled with some grieuous temptatiō : and when at length hee was raised in his bedde , they asked him how hee did , and what was the cause of his much sighing , to whom hee answered thus ; that in his life he had indured many combates and conflicts with Satan , but that now most mightily the roaring lyon had assaulted him : often ( said he ) before he set my sinnes before mine eies , often he vrged me to desperation , often hee laboured to intangle me with the delights of the world , but beeing vanquished by the sword of the spirit , which is the word of God , hee could not preuaile . But now hee assaults me an other way : for the wily serpent would perswade me , that I shall merit eternal life for my fidelitie in my ministerie . But blessed bee God which brought to my minde such Scriptures , whereby I might quench the fiery darts of the deuill , which were , What hast thou that thou hast not receiued , and , By the grace of God , I am that I am : and , Not I , but the grace of God in me : and thus beeing vanquished he departed When thou art tempted of Satan & sees no way to escape , euen plainly close vp thine eies , and answer nothing , but commend thy cause to God. This is a principall point of Christian wisedome , which wee must follow in the houre of death . If thy flesh tremble , and feare to enter into an other life , and doubt of saluatiō ; if thou yeeld to these things , thou hurtest thy selfe : therefore close thine eyes as before , & say with S. Steuen , Lord Iesus into thy hands I commend my spirit , and then certenly Christ will come vnto thee with all his Angels , and be the guider of thy way . Luther . Notes, typically marginal, from the original text Notes for div A09461-e300 Ezec. 33.11 Vers. 10 , Isa. 45 , 6. Ose. 13.6 . 1. Tim. 5.6 . Eph. 2.5 . Psal. 6.4 . Esa. 38.10 . Psal. 23.4 . 1. Kin. 8.15.3 Luk. 2.29 . Apoc. 14.23 . 2. Cor. 12.7 . Rom. 7.24 . Psal. 119.136 . Psal. 120.5 . 1. Kin. 19.4 . Isa. 57.1 . 2. Kin. 22.30 1. Cor ii . 23 . Phil. 1. i. Kin. i0 . 8 . Isa. 57.2 . Gen. 18.27 . Luk. 11.17 . In epist. Psal. 39.4 . Psa. 90.10 . Reu. 20.6 ▪ Col. 1 ▪ ●3 . Ioh. 17. Phil. 2. Rom 4. Rom. 8.14 . Ioh 5.24 . Math. 7.21 . 1. Cor. 15.31 Morspost crucem minor est . Eccles. 9.10 Gal. 6.10 . 2. Sam. 12 ●2 Luk. 22.19 . 1. Cor. 12 , 10. Can. 12. a frau dari viatico . Euseb. l. 6. c. 36. a B●sil . epi. ad Caes. Tert. lib. 2. ad vxor . Hier. in Apol. pro lib. in Iob. Conc. Carth. 3. can . 6. Lam. 3.36 . Ioh. 9 , 2. Math. 9.2 . Ioh. 5.14 . Lam. 3.40 . Psal. 32.5 . 2. Chro. 33.12.13 . Mark. 2. Iam. 5.14 . Tertul. de corona milit . ca. 11. & de Idol . c. 11. Heb. 3.13 . 2. Thess. 5.11.14 . Iam. 5.6 . 2 Kin. 4.32 . Act. 20.10 . Ioh. 11.14 . 1. Sam. 2.6 Act. 4.28 . Psal. 139.15.16 . Psal 56.8 . Psa. 39.10 . Gen. 42. Psal 116.13 . Apoc. 14.13 2. Cor. 5 . 1● Rom. 5 35. 2. Cor. 1 5. Cant. 2.9 . Psal. 30. Rom. 14.5.8 . 2. Kin. 10.7 . Gal. l. 1. d● art . curatiua , cap. 6. Luk. 10 . 3● Valles . de sac . philos . c. 88. Isa. 1.6 . Arist. de hist. ani· l. 7. cap. 1. Forrest . de vrin iudiciis lib. 3. Lang. l. 2. epist. 41. Lang. lib. 1. epist. ●3 . Se Ganiuettus called Amcus medico●●m . Gal. l. 6. & 10 de simp. medic . Leuit. 20.6 ● . Kin. ● . 6 . 2. Chr. 16 . 1● 1 , Tim. 4.3 . a Intercu●aneus carni fex . 2. Cor. 1.9 . Deut. 31.1 . Ios. 25. 1. Kin. 2.2 . 1. Pet. 1.15 . Act. 20.29 . 2. Thes. 2.1 . Isa. 38.1 . Gen. 17. & 9. & 49. Gen. 7. ● . Num. 27. ● 17. Rom ▪ 8.17 . ● . Tim. 5.8 . Plato . de Repub. l. 2. ●rist . pol. l. ● cap. 8. Heb. 9.15 . Gen. 18.19 . 1. Kin. 2. read all . ● . Sam. 30. ● . 〈◊〉 . 49.50 Ps. 73.26 . Ioh. 3.14 . Heb. 11 22 Iob. 2.9 . a Doest thou continue yet in thine vp sightnes ? v. 9. Ps. 10.17 . & 145.19 . Gen. 49. v. 10. v. 18. Sam. 23. Chro. 24.2 . Luk. 23.24 ●ers . 43. ●oh . 19.26 . ●7 . Mat. 27.46 . Ioh. 19 . ●0 ver . 30. Luk. 23.48 . Act. 9.56 . 59 60 Eus. 4. c. 15. Eus. l. 3. c. 30. Paulinus in ●ita cius . Possid . in vita Aug. c. 8. Oswold Mycon . Gen. 50 , 24. Ps. 11 6 , 7.8 . Rom. 14.17 . Luk. 15. Act· 7. Psal. 3.5 . ●sal . 31.5 . Heb. 11.5 . Numb . 16.32 . & Psal. 106.17 . Illyric de fide . Fox booke of Acts and Monumēts . Luk. 11. 2. Sam. 17.23 . Isa. 38.18 . Phil. 1.24 , 25. Notes for div A09461-e6950 Lib. de obitu Knoxi . 
A09472	----	The true gaine more in worth then all the goods in the world. Perkins, William, 1558-1602. 1601 Approx. 147 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09472 STC 19757 ESTC S103440 99839193 99839193 3595 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09472) Transcribed from: (Early English Books Online ; image set 3595) Images scanned from microfilm: (Early English books, 1475-1640 ; 1251:19) The true gaine more in worth then all the goods in the world. Perkins, William, 1558-1602. [6], 104 [i.e. 122], [2] p. Printed by Iohn Legat, printer to the Vniuersitie of Cambridge, [Cambridge] : 1601. Dedication signed: W. Perkins. Printer's device (McKerrow 325) on title page. Running title reads: Christ the true and perfect gaine. Page 122 misnumbered 104. Errata on recto of H5, final leaf. Some print show-through. Reproduction of original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Devotional literature -- Early works to 1800. Christian life -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion The TRVE GAINE : more in worth then all the goods in the world . Philip. c. 3. v. 7. Printed by Iohn Legat , Printer to the Vniuersitie of Cambridge . 1601. To the Right worshipfull , Sir Edward Denny Knight . IT is a Conclusion of our religiō worthy to be cōsidered : That Christ alone is our Mediator , Iustifier , Propitiatour , Sauiour , by workes and merits which he himselfe wrought within himselfe , and not by any works or merits which he worketh in vs by his spirit . The scripture saith thus much in expresse wordes . Iustified freely by the redēption THAT IS IN CHRIST IESVS . Ro. 3. 24. He hath by HIMSELFE purged our sinnes . Hebr. 1. 3. He was made sinne for vs that we should be made the righteousnesse of God IN HIM . 2. Cor. 5. 21. IN HIM are yee complete . Coloss. 3. 10. By his OWNE BLOOD he entred once into the holy place , and obtained eternall redemption . Heb. 9. 12. Againe Christ is said to purge our consciences from dead workes by his blood : because he offered himselfe by his eternall spirit without spot to his father . v. 14. And cōmon reason tels vs as much . For if men be mystically vnited to Christ , and by this vnion receiue the spirit of Christ , and by the spirit doe good workes , and consequently merit eternal life , they are thē becom partners with Christ , and are receiued into fellowship with him in the worke of mans redemption : whereas he in the Act of our reconciliation with God , admits neither deputie nor partner . This conclusion beeing thus of infallible trueth , it serues greatly to exalt the grace of God , to abase nature , and to beate downe the pride of all Iustitiarie persons and religions . And for the further explaning of it , serues this Treatise following : which I present to your Worship . And the reason of my doing is this . I remember , almost two yeares agoe , in speech you entred into commendatiōs of that golden text , Phil. 3. v. 7. and withall gaue signification of your desire , that some thing might be set downe , whereby you might be brought to a further vnderstanding of that place of scripture . Therfore to satisfie your desire , I haue here penned a short exposition of it . And I haue further presumed to publish it in your name desiring it may be a testimonie of a thankefull minde , for your loue & fauour towards me . Thus wishing to your Worship continuance and increase of loue to the holy worde of God , I take my leaue . Anno. 1601. Ian. 20. Your Worships in all dutie to command W. Perkins . The text , Phil. 3. 7. containes a comparison of Vnequalls . Protasis , the first part . I count all things Dung for Christ. Here consider What things are doung . All things . Vertues and works before his conuersion . pag. 5. Vertues and works after his conuersion . pag. 12. How they are dung , shewed by a gradation . pag. 22. 1. I account all things losse . 2. I depriue my selfe of them . 3. I account them doung . Apodosis , the second part . Christ is my gaine pag. 33. Here consider the amplification by a Gradation . 1. I esteeme the knowledge of Christ an exlent thing . pag. 46. 2. I desire to gaine Christ. pag. 57. 3. I desire to be found in Christ in the day of iudgement pag. 61. the degrees of Gaine in Christ. 1. Iustice by the faith of Christ. pag. 67. 2. Fellowship with Crist in the vertue of his Resurrection p. 92. Death . p. 106. 3. Attainment to the resurrection of the dead . Philip. 3. 7. But the things which were advantage to me , the same I accounted losse for Christ. Yea , doubtlesse I count all things but losse , for the excellent knowledge of Christ Iesus my Lord , for whome I haue counted all things losse , and doe iudge them to be dongue , that I might winne Christ , And be found in him — . THE scope of these words , is this . In the second ver . Paul admonisheth the Philippians to take heed of certaine counterfeit . Apostles which ioyned Christ and circumcision in the cause of their saluation : and put confidence in the flesh , that is , in the outward works of the ceremoniall & morall law . And that his Admonition might take the better place , he vseth two reasons . The first propounded in the 3. v. is this ; True circumcision is to worship God in spirit , to reioyce in Christ , and not to put any confidence in the flesh . The second reason is framed thus . If any man might put confidēce in outward things , then I much more : but not I : therefore no man. The proposition or first part of the reason is propounded in the 4. v. and confirmed in the fift and sixt . The second part , or , assumption [ but I doe not put confidence in outward things ] is confirmed in the 7. and eight verses , thus : All things are losse to me in respect of Christ : therefore I put no confidence in any thing out of Christ. And this is the very drift of the former wordes . In the second place the proper sense and meaning of this portion of Scripture is to be considered . And for this cause , we are to be aduertised of sundrie things in the wordes themselues . And first of all , let it be obserued , that Paul in the 7. v. saith , in the time past , I haue counted all things losse : and in the next verse , in the time present , I doe count all things losse . The former speach is meant of that time in which he was first called to the knowledge of Christ : the second is spoken of the time , when he had long continued an Apostle of Christ , and writte this epistle to the Philippians . This distinction of times in one and the same word , makes much to the cleering of the doctrine , that shall afterward be deliuered . Secondly , whereas in our translation , it is saide in the eight verse , For whome I haue counted all things losse , the words are too skant , and do not fully expresse the meaning of the holy Ghost . For the words fully translated , signifie , I haue made all things losse , or , I haue cast away all things , or , I haue depriued my selfe of all things for Christ. And whereas Paul had said before , [ I count all things losse , ] his meaning is to amplifie his owne words , by saying , I depriue my selfe of all things , and iudge them dunge for Christ. Thirdly , the word translated [ Doung ] signifieth such things in the intralls of beasts , as beeing vnfit for mans vse , are cast to dogges : and by it Paul signifies , that he did not onely esteeme all things as losses , and depriue himselfe of them , but also cast them away with loathing , in a minde neuer to seeke the recouerie of them . Lastly , it must be knowne , that Paul in these verses vseth a similitude borrowed from the marchant man ; and it may be framed on this manner . The marchant in hope of a treasure , is cōtent to esteeme his commodities no commodities but losses ; yea he is further content to cast them out into the sea , and to esteeme thē as things cast to dogges , that he may obtaine his intended treasure : so , saith Paul , doe I count all my former prerogatiues as losse , and am content to depriue my selfe of them , yea to loath them as dung , for the obtaining of Christ. Furthermore the summe and substance of the wordes , is a comparison of things vnequall , and it may be formed thus : All things are losse to me for Christ : and Christ is my gaine . The first part of the comparison is of Pauls losses , and it is amplified two waies . First he sets downe , what things be his losse : and they are of two sorts . Priuiledges , vertues , and workes before his conuersion when he was a Pharisie : againe priuiledges , vertues , and workes after his conuersion when he was an Apostle of Christ : the first are mentioned in the 7. v. the latter in the eight . Secondly Paul sets downe , how all things are losses to him by a gradation , thus : I count all things losse : I depriue my selfe of them : I count them dung . The second part of the comparison is of Pauls Gaine . And it is amplified by a contrarie gradation , thus : I esteeme the knowledge of Christ an excellent thing : I desire to gaine Christ : and I desire to be found in him . Of these points in order : and first of Pauls losses before his conuersion , in these words : For the things that were vantage to me , I counted losse for Christ. That these things may be well knowne , let vs yet more narrowly search the meaning of these wordes . The things that were vantage to Paul are of three sorts . First his priuiledges , that he was borne a Iewe , that is , a member of the church : and againe , that he was circumcised and brought vp in the straight sect of the Pharisies : secondly his vertues , namely his iustice & zeale in his religion : thirdly his workes , whereby he for outward carriage obserued the Ceremoniall and Morall law without reproofe . And all these things are called his aduantage , because he put his confidence in thē , and thought to merit euerlasting life thereby , when he was a Pharisie . He addes further , that he counted these his aduantages to be his losse ; because so soone as he knew Christ , his confidence ceased , his former merits were no merits , but as things lost and cast away : yet not simply , but for Christ , that is , that he might gaine Christ , and be found in Christ , as he expounds himselfe in the words following . The meaning thus laide downe , sundrie things may be learned . The first , that it was an heresie of the Pharisies , to put confidence in their works , & to think that they could merite eternal life by thē : for here Paul saith , that being a pharisie , his workes were his gaine and aduantage in the cause of his saluation . And hence we learne , what to iudge of the popish religion , which teacheth in substance the very same doctrine of cōfidence in workes , and of the merit of saluation thereby . And therefore the papists of our time are the children of the old pharisies , reuiuing and renuing the old heresie touching merit , with new and fresh colours . If they alleadge , that they ascribe merit to the works not of the ceremoniall but of the morall law , and to workes not of nature but of grace ; I answer , that the pharisies did the same , as the pharisie acknowledgeth in his praier , when he saith , I thanke thee , O Lord , I am not as other men , &c. Secondly in Pauls example beeing a Pharisie , we learne , that it is the pride & arrogancie of mans nature , to be something within himselfe , and to erect vp something vnto himselfe to be his righteousnesse and a meanes of his saluation , out of Christ. The iust ( saith Habacuk ) liues by his faith , but he whose soule is not right in him , puffes vp himselfe , or builds towers of defence to himselfe by vaine confidence out of God. The prodigall sonne must haue his part alone by himselfe from his father . Paul saith of the Iewes , that they established their owne righteousnesse , and would not be subiect to the righteousnesse of God. This beeing so , let vs learne to see and detest this pride in our selues . For where it raignes and takes place , there Christ is not truely acknowledged : and when men beginne to knowe Christ , this hidden and spirituall pride giues place . And further by this , we learne not to maruell , that Turkes and Iewes denie Christ , and that Papists in the cause of their saluation , beside the passion of Christ , foiste in something of their owne , namely their owne merits and satisfactions : for it is the proude nature of man to set vp himself in whole or in part , and to relie himselfe vpon something of his own out of Christ. No maruell then , that such as be otherwise learned and wise , liue & die in the opinion of iustification by their owne workes . Thirdly whereas Paul accompts things of aduantage to be his losse , we learne that no priuiledges out of Christ minister true comfort or true happines . It is a priuiledge to haue known Christ and to haue eaten & drunken with him : but of such Christ saith , Depart from me , I knowe you not . It is a priuiledge to be of the kindred of our Sauiour Christ , but it is of no moment : for Christ saith , Who is my mother and brethren ? he that doth the will of my father , is my brother , sister , and mother . It is a priuiledge that the virgin Mary was the mother of Christ : but if shee had not as well borne him in her heart by faith as shee bare him in her wombe , shee had not bin saued . It is a priuiledge to prophesie in the name of Christ , but of such Christ saith , Depart from me ye workers of iniquitie . Lastly it is a priuiledge to be indued with all kind of learning , of artes , and tongues ; but alas , all is nothing : for if a man had al wit , wisdome , and learning , and could speake in all matters with the tongue of men and angels , vnlesse he be found in Christ , he is no better in the sight of god then a damned wretch . This being so , we must learne first of all , to moderate our care and our affections for worldly profits , honours , pleasures , & our principall care must euermore be cast on Christ. Secondly , such persons as liue an honest and ciuill life , and stand vpon this , that they are no theiues , no murderers , no adulterers , no blasphemers , but in outward duties shewe loue to God and man , they must I say , take heed , least they deceiue themselues , building vpon false groundes . For though ciuill honestie be a thing commendable before men , yet is it not sufficient to saue vs before God. And Paul , who was a straite obseruer of the lawe , after he came to the knowledge of Christ counted all his morall obedience , in which he had formerly trusted , but losse and dungue for Christ. Fourthly it hath bin the doctrine of the popish Church this many yeres , that before a man can be in Christ and be iustified , he must first of all prepare and dispose himselfe to receiue his iustification : and that when he is sufficiently disposed , he doth merit of congruitie that god should infuse righteousnes , wherby of a sinner he is made no sinner & righteous before God. But I demaund of the Patrons of this doctrine ; whether , when the workes of preparation are done , the doer is in Christ or out of Christ ? If he be in Christ , he is also iustified before he is iustified . If he be as yet out of Christ , Paul hath giuen the sentēce that the said workes are to be esteemed as losse , and that the merit of cōgruitie is not meate for them that desire to feede on Christ , but rather food for dogges . Lastly hence we learne , howe Christ is to be receiued of vs. Such as would truely come to Christ and receiue him , must make losses of al things : they must come naked and emptied of all their owne righteousnesse . As men in a shipwracke cast out their commodities , and when there is no remedie leaue their ship and betake themselues to the sea , & thus come swimming to the shore : euen so must all men first forsake all , & then come to Christ. Beggars , that they may obtaine their almes , come in their rag● vnfolding legges and armes , that their sores and botches may be seene . Benadad king of Syria , that he might recouer the fauour of the king of Israel , castes off his crowne and royall robes : he and his men come in sackcloath with halters about their heads : and thus he obtaines his desire . In like manner comming to Christ , we must lay aside all opinion of our owne goodnesse , and in abasing of our selues follow beggars fashions , and with Benhadad cloath our selues with signes of guiltinesse and confusion of face . We must first be annihilated and vtterly in respect of goodnesse be made nothing in our selues , that we may be what we are out of our selues in Christ. There is no entring into the kingdome of heauē , except we receiue it & Christ as a little child in all meeknesse and humilitie . For there must be nothing in vs to receiue Christ , but meere faith resting on meere mercy . Let all such think on this , as desire to be in Christ , and to receiue true comfort by him . Thus much of Pauls losses before his conuersion : nowe come to be considered the things which were his losses after his conuersion : and they are set downe in the words following , But , [ doubtlesse I doe thinke all things losses for the excellent knowledge of Iesus Christ my Lord. ] That these losses may be the better knowne , let vs a little consider the meaning of the words . Whereas before Paul had said , that herefore he counted things to be losse vnto him for Christ , that had beene his aduantage : some man might happily thinke , this is but rash iudgem●nt in Paul ; he therefore , to cut off this surmise saith , Daubtlesse I count all things losse , that is , that I may not be thought to speake rashly , I say more , that I doe nowe account all things losse , and I speake it confidently , as beeing resolued what I say . When he saith , I doe count , he speakes in the time present of himselfe as beeing not only a Christian but also an Apostle of Christ. And whē he saith , ALL things , the generall speech must be obserued , for he excepteth nothing pertaining to him , but his knowledge and faith in Christ. Here therefore we must first of all vnderstand the priuiledge of an Apostle : secondly all inward & Christian vertues , as hope , feare , loue of God , good conscience , &c. for of al the inward gifts none is excepted but faith ( as I haue said . ) Thirdly here we must vnderstand works not of nature but of grace , done and effected by the spirit of God in vs. For in the verse following he doth reiect his owne righteousnes which is of the law . Now he saith of all these , that they are his losses for Christ. But how are they losses ? The speach must warily be vnderstood , least it be offensiue . They are losses not in respect of godly conuersation : for they are the causes thereof , and they are meanes of shewing our thankfulnes to God and loue to man. Now then they are losses onely in respect of iustification and saluation : when they are reputed and maintained as meritorious causes thereof either in whole or in part . Though , when they are rightly vsed & applied , they are the excellent gifts of God : yet when they are brought into the Acte of iustification and saluation , they become as losses and dung . And this I take to be the meaning of these words . To the like purpose the prophet Isai saith in the name of the whole church confessing hir sinnes , All our righteousnes is as a cloath vtterly to be cast away . And Paul to the Galatians : If righteousnes be by the law , Christ died without cause , or , in vaine : that is , if the righteousnes of the law be our aduantage , Christ must be our losse : and on the contrarie , if he be our aduantage , the righteousnesse of the law must be our losse . This doctrine of Paul , that all vertues and workes both of nature and grace are losses in the case of our saluation , soundes not in mans reason , and there be many things brought to the contrary . First , it is alleadged , that God doeth accept and crowne our works : and therfore that they are not losses . I answer : God doeth as it were keepe a double court . One of iustice , the other of mercie . In the court of iustice he giues iudgement by the lawe , and accurseth euery man that doth not continue in all things written in the lawe to doe them . In this court nothing can stand but the passion and righteousnesse of Christ , & for the best workes that we can doe , we may not looke for any acceptation or reward : but vse the plea of Dauid , Enter not , O Lord , into iudgement with thy seruant , for no flesh shall be iustified in thy sight . Nowe in the court of grace and mercie , God hath to deale with his owne children that stand before him iustified and reconciled by Christ. And the obedience of such he accepteth in this court , and mercifully rewardeth , though otherwise it be imperfect ; yet not for the merit thereof , but for the merit and worthinesse of Christ. Thus then good works in rigour of iustice are worthy condemnation , & are accepted of mercie procured by the merit of Christ. Secondly it is alleadged that workes are necessarie to saluation , and therefore not to be reputed losses . I answer : workes may be considered either as causes of saluation , or onely as a waie directing thereto . If they be considered as causes , they are not necessary , but in this respect they are dung . If they be respected as a way leading and directing to eternall life , they are indeede necessarie thus , & no otherwise . Thirdly , it is obiected that the law requires workes , and the law must be satisfied , & therfore that he which is iustified , must be iustified by workes . The answere is , that whosoeuer is iustified and saued , is iustified and saued by works . But works must be distinguished . Some are personall workes done in and by our selues . These neither iustifie nor saue any man , but in the case of saluation are losse and doung . Besides these , there be workes , that are out of vs , wrought in and by the person of our Sauiour Christ , namely the workes of obedience in satisfying and fulfilling the lawe . These indeede are the workes , which iustifie and saue vs , & none that proceede frō vs. To this effect Paul saith , that we are iustified freely by the redemption that is in Christ. Lastly it is alleadged , that if all vertues be losse for Christ , then faith it selfe . I answer : Faith must diuersly be considered , first of all , as a vertue working & bringing forth many good fruites in vs. And thus it is to be reputed losse , as all other vertues are . Secondly it must be considered not as a vertue , but as an instrument or hand not to giue or worke any thing , but to apprehend and receiue Christ and his benefits . And thus it is no losse , but is a thing excepted in this text . Nowe then we see that the doctrine of Paul is manifest , that all vertues and workes both of nature and grace , are meere losses in the cause of our iustification and saluation . Hence sundrie things may be learned . The first , that the most holy works of holy men cannot iustifie or merit eternall life . When they are brought within the Act of iustification as causes , Paul saith they are but losse , and as offles to be cast to dogges . Let this be noted and remembred for euer against all iustitiarie papists . Who , if they would but seriously consider this one text , they might be farre better resolued then they are . Secondly , hence the doctrine of our our church is plainely gathered , namely , that we are saued and iustified by faith alone . For all things except our knowledge and faith in Christ are made as doung . And that this our doctrine may not be scandalous , sundry things must be remembred . The first is the right meaning of the doctrine , which is , that there is nothing within vs , that is any cause either efficient , materiall , formall , or finall of iustification but faith . The second , that faith is no principall cause , but onely an instrument . The third , that faith is no instrument to procure or worke our iustification and saluation , but an instrument to receiue or to apprehend our iustification giuen by the father , procured by the sonne , applied by the holy Ghost . The last , that faith must be considered as a cause , or else , as a waie of saluation . If , as an internall cause in vs , it onely iustifieth and consequently saueth vs. If as a waie , it doth not saue alone . For other vertues and workes though they be no causes , yet are they waies to eternall life as well as faith . Here then when papists make outcries against vs , saying that we looke to be saued by faith alone : the true and plaine answere to them is this . We consider faith two waies : first as a cause within vs , not meriting any way , but instrumentally apprehending pardon in Christ and applying it to vs for our eternall happinesse . Secondly , faith may be considered as a way in which we are to walke for the attainement of euerlasting life . In the first sense faith alone iustifieth and saueth , and nothing els within vs. To this doe the learned fathers agree ▪ Basil saith , This is perfect reioycing in God , when a man is not puffed vp for his owne iustice , but acknowledgeth that he wants iustice , a and that he is iustified by faith alone in Christ. Hilarie : That is remitted of Christ by faith , which the lawe could not loosen : for faith alone iustifies . Ambrose : They are iustified freely which b doe nothing , nor repaie like for like , are iustified by faith alone , through the gift of God. Againe , in his commentarie vpon the epist. to the Corinth . This is appointed of God , that he which beleeues in Christ should be saued without worke , by faith alone receiuing remission of sinnes . Hierom : God iustifieth by faith alone . Neuertheles , if we speake of the way to life , then we are not saued onely by faith . For though faith be the onely instrument to apprehend Christ , yet is it not the onely way to life : repentance also is the way , yea all vertues & all works are the waie . In this sense , affliction is said to worke vnto vs a more excellent weight of glorie : not as a cause ; but as a way giuing direction . And mothers are said to be saued by bearing of children , not as by a cause , but as by a straight and narrow way . Againe Abrahams faith went not alone , but had a kind of co-operation with his works : faith & works both beeing considered as a way to happinesse or as markes in a way . In this sense the fathers haue ascribed saluation to many things , not as to causes , but as to waies . Bernard said well , that workes are the way to the kingdome of heauen and not the causes of raigning . Lactātius saith , Great is the helpe of Repentance : which , whosoeuer taketh away , cuts off to himselfe the way of life . Chrysostome : Some by watching , by sleeping on the bare ground , by tewing their bodies with daily labour doe blot out their sinnes : but thou maiest obtaine the same by a more easie way , that is , by forgiuing . Thus many hundred places of the fathers are to be vnderstood , when they ascribe remission of sins to martyrdome to fasting , praier , workes of mercie , and such like . Thirdly here is laid downe the foundation of true humilitie . For if all our vertues and workes be losses in the case of our saluation , then all boasting is excluded , and we are to take nothing to our selues but shame and confusion and giue al glorie to God. Yea the more our vertues are and workes , if we place any confidence in them , the greater are our losses . Thus we see what things are losses to Paul : in the next place let vs consider howe they are losses . This Paul settes downe by a gradation thus , I count them losse , I make them my losses , I count them as doung . This gradation is nothing els but a repetition of one and the same thing inlarged and amplified in speech . Nowe repetitions in scripture are not idle and vaine , as they are oftentimes in the writings of men , but they commonly signifie two things , namely the certainty and the necessitie of the thing repeated : and therefore in this place , they signifie the certaintie and the necessitie of Pauls losses . Certaine they are : because he that will be saued by Christ must certainely indure these losses without recouerie . The foundation of this certenty lies in an impossibilitie of merit by any works of man : which I will make manifest by fiue reasons . The first is this : It is a principall part of Christian inherent righteousnesse to haue and keepe a good conscience : now Paul expresly excludes it from iustification saying , I know nothing by my selfe , yet am I not thereby iustified . 1. Cor. 4. 4. The second is this , Paul saith , Eph. 2. 9. we are not saued by workes : nowe he meanes no other workes but such as followe faith , and are done by the spirit of God. And this appeares by the reasons which he vseth , that we are created to good works , and againe that they are ordained that we should walke in them . The third : before a worke can meritte , it must please God : before the worke please God , the worker must please him : before the worker please him he must be reconciled to God and perfectly iustified . Iustification therefore goes in order before good workes , and for this cause workes cannot be brought within the acte of iustification as causes . Good workes make not good men in whole or in part ; but men first of all made good by the goodnesse of Christ imputed , make good workes by their goodnesse . The fourth is this : The humanitie of Christ is the most excellent of all creatures in heauen and earth : yet beeing considered by it selfe , it cannot possibly merit at Gods hand . In a work properly meritorious there be three cōditions . First , the doer thereof must do it by himselfe , and not by another , for then the praise is his by whome he doth it , and not his owne . Secondly the worke to be done , must not be a debt or dutie , for then the doer deserues nothing . Thirdly there must be a proportion betweene the worke and the reward of life eternall . Now the manhood of Christ considered apart by it selfe , cannot performe these three conditions . For it doth what it doth by the spirit of God , whereby it was conceiued and is filled without measure . Againe it is a creature , and therefore whatsoeuer it is , hath , or can doe , it oweth all to God. Lastly it cannot doe a worke proportionall to eternall glorie : because it takes all of God and can giue nothing to him . If then it be demanded , howe this manhood of Christ merits in our behalfe : I answere , not by it selfe , but by meanes of the personall vnion , whereby it is exalted and preferred into the vnitie of the second person the eternall Word of the father . Hence it is that Christ meriteth : none can merit of God but God. Now then if Christ merit onely in this regard , no meere creature , man , or angell can possibly merit by any worke . The fifth reasō is this : There be two kinds of trāsgression of the lawe , one when a worke is directly against the law : the other is , whē that is don which the law requires , but not in that manner and perfection the lawe requires . The second kind of transgression is in euery good worke which is done by men vpon earth : now where any transgression is , there must be pardon : where pardon is , there is no merit . That this doctrine of the certentie of our losses may yet the better be cleared , I will set downe the supposed grounds of merit , and discouer their weaknesse . They are two : the first is the Promise that God hath made to workes , whereby he hath bound himselfe to reward them with eternall glorie . I answer , that this very promise is made of the good pleasure , and meere good will of God : and of the same goodnes it is , that any man is a doer of any good worke , either by nature or grace . Therefore , if a man could fulfill the whole law , he should not merit at Gods hand . Thus saith the Lord , Exod. 20. 6. That he will shew mercie vpon thousands of them that loue him and keepe his commaundements . The second ground is , That vertue of meriting is deriued frō Christ the head to his members by diuine influence . I answer , it is a thing vnpossible . For the vertue of meriting is in Christ not simply as he is Man , but as he is in one person God and Man. The worke which meriteth is done or acted euen by the manhood ; but the merit of the worke is from the Godhead , or from the excellencie of the person . Now then if this vertue be in Christ , not as he is man , but in respect he is Man-god , or God-man ; it can not be deriued to vs that are but men , vnlesse euery beleeuer should be Deified , & made of a meere man God-man , which is impossible . Therefore there is no capablenes or possibilitie of merit in the worke of any meere man , or creature whatsoeuer . For this cause the true church of God euer detested humane merit . The merit of congruitie before iustification is a Pelagian conceit , and was neuer maintained of the orthodoxe Fathers . Stapleton confesseth thus much : The merit of congruitie ( saith he ) in respect of the first grace was of old hissed out : neither was it euer admitted of the better sort of schoolemen , as of Thomas in his Summe , and his latter writings , nor of his followers . And the a merit of condignitie , whereby workes are said of their owne dignitie and that properly , to deserue the increase of the first iustification , and eternall life , was not receiued of the learned in the church for more then a 1000. yeares after Christ. Radulphus Ardens a very learned man in his time saith thus : Seeing by one grace we come to an other , b they are called merits and that improperly , For as Augustin witnesseth , God crownes onely his owne grace in vs. Againe , No man may thinke that God is bound as it were by a bargaine , to repay that which he hath promised . For as God is free to promise , so is he free in respect of repaying , especially considering that as well merits as rewardes are his grace . For God crownes nothing els in vs but his grace : because b if he would deale with vs in extremitie , none liuing should be iustified in his sight . And hereupon the Apostle , who laboured more then all , saith : I thinke that the affictions of this time are not worthie the glorie that shall be reuealed . Therfore this couenant or bargaine is nothing els but a voluntarie promise . Anselme after him saith : If a man should serue God a thousand yeares , and that most zealously , c he should not vvorthely deserue to be in the kingdome of heauen so much as halfe a day . S. Bernard saith , Touching eternall life , we know that the sufflerings of this time are not worthie of the glorie to come ; no not if one man should suffer all . For the merits of men are not such , that eternall life may be due for them , or that God should doe some iniurie if he gaue it not . For to let passe , that all merits are the gifts of God , and so man is rather debter to God for them , then God to man , what are all merits to so great a glorie ? Lastly , who is better then the Prophet , to whome the Lord giueth so worthie a testimonie , saying : I haue found a man according to mine owne heart : for all that he had need to say to God , Enter not into iudgement with thy seruant . Againe in the processe of time , when the merit of condignitie had takē place , it was not generally receiued : for it was reiected of sundrie schoolemen and others , as of Gregorie of Arimine , of Durand , of Waldensis , of Burgensis and Scotus . Wherefore to conclude , it now appeares to be an infallible certentie , that he which desires to be saued by Christ , must indure the losse of all his workes and vertues whatsoeuer , in the cause of his owne iustification . Nowe then if this doctrine be so certaine and infallible , as it is : thē also must we be setled in this point without doubting , that the present church of Rome erreth grieuously , in that it magnifieth the merit of workes . Yea in this regard it reuerseth the very foundation of true religion . For if they make aduantage in the matter of saluation by their workes , Christ must needes vpon infallible certentie be their losse : because Paul makes all workes losse , that Christ may be aduantage . Therefore farre be it from vs all , to haue any dealing or contract of societie with that church , least we be partakers of her dangerous and fearefull losses . Againe in that all vertues & workes of grace , are but losses for Christ. We must not onely in our first conuersion , but euer afterward though we be iustified and sanctified euen in the pang of death by meere faith rest on the meere mercie of God , and apprehend naked Christ , that is , Christ seuered in the case of saluation , from all respect of all vertues and workes whatsoeuer . For there is nothing that may be opposed to the seuere iudgement of God , but meere Christ. If we doe presume to oppose any of our doings to the sentence of the law , hell , death , condemnation , we are sure to goe by the losses . Thus much of the certentie of Pauls losses : now follows the necessitie of thē . They are necessarie in as much as without thē , no man can haue part in Christ. For the merit of our vertues and good workes , and the grace of God in Christ can not stand together : yea they are cōtrarie as fire and water , and one ouerthroweth the other in the cause of iustification and saluation . Paul to signifie this contrarietie saith , If Election be of grace , it is not of workes : and if it be of workes , it is not of grace . And againe , If ye be iustified by the law , ye are abolished from Christ. And to the same purpose Ambrose saith , Grace is wholly receiued , or wholly lost : and Augustine , It is no way grace , that is not freely giuen euery way . Hence it followes , that the present religion of the church of Rome abolisheth Christ , in as much as it maintaines and magnifies the merit of good workes . And this may be gathered by the very doctrine of that church . For it teacheth that men must be saued by their praiers , fastings , almes , pilgrimages , buildings of churches , chappels , bridges , &c. What then shall the passion of Christ doe ? whereto serues it ? They answer , that it frees vs from death , and giues to our works the merit of eternall life , and makes them meritoriously to increase our iustification . Hence it followes , that Christ is no more but the first cause of our saluation , and that we our selues are secondarie causes vnder him and with him . And thus he is made of a Sauiour no Sauiour . For either he must be a full and perfect Sauiour in himselfe , or no Sauiour . Secondly by the former necessitie we learne , that whosoeuer will be saued by the merit of Christ , must come vnto him without vertues or workes of his owne , not carrying in heart so much as the least confidence in them , esteeming himselfe to be a most vile , wretched , and miserable sinner , as the Publican did , who praied , Lord , be mercifull to me a sinner . Hitherto of Pauls losses : now follows the second part of the comparison , touching Pauls gaine , But Christ is my gaine . A sentence to be remembred , and to be written in the tables of our heart for euer . And the reason thereof is manifest . Christ our Mediatour God and man , is the onely Fountaine of all good things that are or can be thought on , whether spirituall or temporall . Saint Iohn saith , Of his fulnes , we receiue grace for grace . Againe Paul saith , In him al the treasures of knowledge and wisdome are hidde : and , Ye are complete in him . And he calls Christ our Ransome , or counterprice . And as he makes Adam the roote of all euill in mankinde , so makes he Christ the roote of all grace and goodnes . For the better clearing of this doctrine , two points are to be handled : When Christ is our gaine ? and how ? Touching the time when , I set downe three things . He is our gaine in this life : he is our gaine in death : and he is our gaine after death . To returne to the first : He is our gaine in life , if we turne from our euill waies , and beleeue in him ; in as much as he hath gained for vs many benefits , which I will reduce to tenne heads . The first is , pardon of sinne , without tearme of time , whether past , present , or to come . Yet must we here remēber that pardon of sinne is not giuen absolutely whether men repent or no , but vpon condition of repentance . The second , is the imputation of Christs obedience in fulfilling the law , for our iustification before God. From the former benefit ariseth our freedome from hell and from the law , in respect of the curse thereof : and from the second ariseth a Right to eternall life ; whereof the possession is reserued to the life to come . The third is our Adoption , whereby we are the children of God , and brethren of Christ. And hence haue we a Right of lordship or dominion ouer the whole world , and all things contained therein , whether in heauen or in earth : which right was lost by Adam , and is now restored by Christ. Indeede wicked men and infidels haue and vse the things of this life at their wills , and that by Gods permission : but yet they receiue and inioy them no otherwise , then children of traytours doe the goods of their parents , who peraduenture are suffered to take benefite of some part of them for the preseruing of their liues , though title and interest to them be not restored . The fourth is the ministerie , that is , the presence , aide , and protection of the good angels . The fifth gaine or benefit is , that all the miseries and calamities of this life , cease to be curses , and are made blessings , beeing turned to the good of them that are to be saued by Christ. The sixth is the mortification of originall sinne , with all the parts thereof , by the vertue of the death of Christ. The 7. is a spirituall life , whereby we liue not , but Christ liues in vs , making vs partakers of his Annointing , and thereby inabling vs to liue as Prophets , Priests , kings . Prophets , to teach and make confession of our faith in Christ : Priests , to dedicate and present our bodies and soules to God for the seruice of his maiestie . Kings , to beare rule and dominion ouer the corruptions , and lusts of our hearts . The eight gaine is , that Christ presents all our praiers and good workes to his Father in his owne name : and thus by his own Intercession makes them acceptable vnto him . The ninth gaine is , the presence of his spirit . For when Christ ascended , he tooke with him our pawne , namely our flesh , and left with vs his owne Pawne , the presence of the Comforter , to supplie his owne presence , to guide , comfort , and to assure vs of our adoption and saluation . The tenth and last is Perseuerance in hauing & holding the former gaines . For thus faith the Lord , I will put my feare into their hearts , that they shall not depart from me . And it must be remembred , that these wordes are not spoken onely in generall to the church , but also in singular to euery true member thereof : because they are the words of the couenant . Againe Dauid saith , that the righteous man is like a tree planted by the waters side , whose leafe neuer withereth : who therefore hath alwaies sappe of grace in the heart to the ende . Againe , as Christ is our gaine in life , so is he also our gaine in death , in as much as he hath taken away the sting of death , and hath changed the condition of it , by making it of the gate of hel , to be the way to eternall life . Thirdly he is our gaine after death three waies . Our first gaine is the resurrection of our bodies to eternall life in the day of iudgement . The second , is a priuiledge to iudge the world . For first of all iudgement shall passe vpon the godly : which done , they shall be taken vp to Christ , and there as witnesses and approouers of his sentence of condemnatiō , iudge togither with him , the wicked world . The third is the eternall retribution , in which God shall be all in all , first in Christ , and then in all the members of Christ , and that for euer and euer . The next point to be handled is , How Christ is our gaine ? For the answering of this , two questions are to be opened . The first is , According to what nature is Christ our gaine ? I answer , following the ancient & catholik doctrine ▪ That a whol Christ is our gain according to both natures . The godhead of Christ profits no sinner without the manhood , nor the manhood without the godhead , And as Leo saith , each nature worketh that which is proper vnto it , hauing cōmunication with the other . Againe , God may be considered two waies ; God absolute , or God made man. God absolute , that is , God absolutely considered without respect to Christ , is indeede a fountaine of righteousnes and life , but this fountain ●s closed , sealed vp , and not to be attained vnto : because our sinnes make a separation betweene God and vs , and God thus considered is a Maiestie full of terrour to all sinnefull men . But God considered as he was made man and manifested in our flesh , is also a fountaine of goodnes , yea the same fountaine opened , vnsealed , and flowing forth to all mankind . Hence it is , that Christ is called the light of the world ; the bread and water of life ; the way , the truth , the life . Here againe we must remember to make a difference or distinction of the natures of Christ. For the Godhead of Christ is our gaine not in respect of essence , but in respect of vertue and operation shewed in , or vpon the manhood of Christ , whereby it makes things which were done and suffered in the said manhood apt and sufficient to appease Gods anger , & to merit eternall life for vs. As for the manhood , it is not onely in effect and operation , but also really communicated to the faith of the beleeuing heart : and herupon it is as it were a Treasurie and storehouse of all the rich graces of God that serue to iustifie , saue , or any way to inrich the Elect of all ages and times through the whole world . If any doubt of this , let them consider three things of this most glorious manhood . The first is the grace of personall vnion , whereby it is receiued into the Vnitie of the second person , & hath no beeing or subsisting , but onely in the subsistance thereof . And hence it is truly tearmed the humanitie of the Sonne of God , or of the Word . The second is , that this manhood hath in it all fulnes of grace , commonly called in schooles , habitual grace . Now this fulnes of grace containes in it all the gifts of the holy Ghost , and that , in the highest degree of perfection . It hath therefore in it gifts more for number , & greater for measure ; then all men and angels haue . The third is , that it receiueth this excellencie of gifts and graces ; not for it selfe , but that it may be as it were a pipe or conduit to conuaie the same graces to all the Elect. Our saluation and life depends on the fulnesse of the Godhead which is in Christi neuerthelesse it is not conuaied vnto vs but in the flesh & by the flesh of Christ. Thus much Christ signifieth , when he saith : My flesh is meate indeede . And , Except ye eate the flesh of the sonne of man and drinke his blood , ye haue no life in you . And , He which eateth my flesh abideth in me and I in him . And Iohn the Baptist saith , Of his fulnes we receiue grace for grace . The supper of the Lord is ordained for the increase and continuance of grace and life : and of it Paul saith , The bread which we breake , is a fellowship or cōmunion with the very bodie of Christ. On this manner Christ is said to be made vnto vs of God , wisdome , righteousnesse , sanctification , redemption . Wisdom , not because the essential wisdome of the godhead is giuen to vs : for that is infinit and incommunicable . Neither againe because he is the author of our wisdome , giuing vs knowledge of our saluation as the Father and holy Ghost doe . Nor because he is the matter of our wisdome , the knowledge of whome is eternall life : but for an higher cause then all these . Our mediatour the man Iesus Christ who is also God , is an head vnto vs and a Roote of our wisdome . For he was annointed with the spirit of wisdome in the assumed māhood not priuatly for himselfe , but that we also which beleeue might be partakers of the same annointing , & that wisdome from him by his flesh might be conueied vnto vs. Therefore from his wisdome there is wisdome deriued in some measure to all that are mystically vnited to him , as light in one candle is deriued to an hundred , or as heate is deriued from heate . Againe he is our iustice , not onely because he is the author and giuer of our iustice , with the father and the holy Ghost : neither because the essentiall iustice of Christ is giuen to vs : for then we should be all deified : but because that iustice which is in the māhood , cōsisting partly in the puritie of nature , & partly in the puritie of actiō , whereby he obeyed his fathers will and suffered all things to be suffered for vs ; this iustice I say , is imputed to vs and accounted ours , according to the tenour of the couenant , as if it were inherent in vs. He is our Sanctification , not onely because he is the author of it , neither because the sanctitie or holines of the godhead is communicated to vs : but because he was sanctified in his māhood about all men and angels . And from this holinesse of his , our holinesse is deriued and springs as a fruit ; as the corruption in Adams posteritie is deriued from the corruption of Adam . Christ saith , For their sakes sanctifie I my selfe , that they also may be sanctified through the truth . Cyril saith , As God , he giues himselfe the spirit , as man he receiues it : which he doth not for himselfe , but for vs , that the grace of sanctification out of him and in him first receiued might passe to all mankind . Againe he saith , that the bodie of our Lord being sanctified by the vertue of the Word ioyned to it , is made so effectuall for mystical benediction , that it can send forth his sanctification into vs. Lastly , Christ is our Redemption or life on this manner . In the person of the Mediatour beeing one and the same , there is a double life : one vncreated and essentiall , agreeing to Christ as he is God. And this life is not giuē to vs at all , saue in respect of the efficacie thereof . For in god we liue , mooue , and haue our beeing . The other is the created life of the manhood : and it is either naturall or spiritual . Naturall is that wherewith he liued in the estate of humiliation by ordinary means as all other men doe . Spirituall is that whereby he nowe especially liueth in the estate of exaltation and glorie . And this life he liueth not onely for himselfe , but also for vs , that we beeing partakers thereof , may liue togither with him . Thus the ancient church hath taught , the flesh of Christ vnited to the Word is made quickening flesh ; that it might further quicken them with spirituall life , that are vnited to it . The next question is , in what estate Christ is our Gaine ? The estate of Christ is twofolde , the estate of humiliation from his birth to his death : and the estate of exaltation in his resurrection , ascension , and his sitting at the right hand of god . In the first estate he works and procures our gaine . Christ lying basely in the manger , and crucified ignominiously on the crosse gained our deliuerance from hell , and a right to life euerlasting . In the second estate he communicats to vs the gaine before named , and by degrees puts vs in prossession of it . And for this ende , he nowe sits at the right hand of God and makes request for vs. The vse of this doctrine , that Christ is our gaine , is manifold . First it sheweth that we in our selues are poore and altogither destitute of all spirituall good things . For to this ende is Christ our gaine , that he may supplie our want , & fill them with graces that are otherwise emptie and euen hunger starued . Secondly it teacheth that men doe in vaine seeke for so much as the least droppe of goodnes out of Christ , who alone is the storehouse of all good things . Heauen and earth , men and angels , and all things are but as nothing to vs , if by them we seeke to inioy any thing out to Christ : yea God is no god to vs without Christ. Thirdly , we learne to detest the Treasurie , which the Church of Rome maintaines and magnifies . It is as it were a chest in which is contained not onely the ouerplus of the merits of Christ , but also of martyrs and Saints to be dispensed in pardons at the Popes pleasure . But Christ is alone our full and perfect gaine , and therefore in himselfe there is an al-sufficient Treasurie of the church ; and as Paul saith , in him we are complete . As for the merits of martyrs and Saints , they bring no aduantage to the people of God , but are indeed matter for the dounghill . Fourthly , if Christ be our treasure and gain , our hearts must be set on him . Our mindes vse to be vpon our pennie , and we hunger after gaine : let vs therefore hunger after Christ : he is out pennie and he is our gaine . Nay we must aboue all pleasures , honours , profits , loue him , and reioice in him : yea we should be swallowed vp with loue of him . Lastly , here is matter of cōfort . In the losse of goods and friendes , and all calamities of this life , we may not be dismayed : all the losses of this life are but pettie losses , so long as we haue Christ for our gaine . Nothing can be wanting vnto vs in the middest of all our losses and miseries , so long as we receiue of his fulnesse , who is the fountaine of goodnes neuer dried vp . To proceed further , the second part of the comparison [ Christ is my gaine ] is amplified by a gradatiō on this manner : I esteeme the knowledge of Christ Iesus my Lord an excellent thing : I desire to gaine Christ : I desire to be foūd in Christ. Of these in order . By the knowledge of Christ , we are to vnderstand , the doctrine of the gospell , or the doctrine of the person & offices of Christ cōceiued & known of vs. To this knowledge an excellency is ascribed , of which I will speake a little . This excellencie appeares partly in the matter and contents , & partly in the effects thereof . Touching the matter , it is ful of excellent mysteries , which Paul reduceth to fixe heads in his epistle to Timothie . The first is the Incarnation of the sonne of God in these wordes , God made manifest in the flesh . And here two wōders offer themselues to be considered : the first , whereas Adams flesh and Adams sinne are inseparably ioyned togither in respect of all that nature can doe , yet did the sonne of God take vnto him mans nature and flesh without mans sinne : because he was conceiued of a virgin by the operation of the holy ghost : whereas if he had beene cōceiued by naturall generation , he had with Adams flesh taken Adams corruption . The other wonder in the Incarnation of Christ is , that the flesh of man is vnited to the person of the sonne of God , & thence hath his subsistance , otherwise hauing no subsistance of his owne . The like example is not to be found in the world againe : sauing that we haue some resemblance thereof in the plant called Miscelto , which hath no roote of his own , but grows as a branch of the oake , or some other tree , and hath his life and sappe from the roote thereof . The second mysterie in the knowledge of Christ , is the Iustification of Christ in these wordes , iustified in the spirit : and it was on this manner . Christ made man became our Suretie and was subiect to the law for vs. Hereupon our sinnes were imputed to him , and the punishment due thereto laid vpon him , that is , the first death with the paines of the secōd : yea further death in the graue had dominion ouer him . After all this , by his spirit or power of the godhead he raised himselfe from death , and therby acquit himselfe of our sinnes ; and this acquitall or absolution is his iustification , whereby he declareth himselfe to be a Sauiour perfectly righteous . For if he had not satisfied the wrath of God to the full , and brought perfect righteousnes , he had neuer risen againe , considering he was iudged and condemned for our sinnes . The third mysterie is the sight of Angels , who desired to looke into the Incarnation of Christ : in which they sawe three things , as Luke testifieth . The first , that it was a means to manifest the glorie of God : the second , that it brought peace and good successe to men vpon earth : the third , that it was a meanes to reueale the good will of God to the world . The fourth , is the preaching of Christ to the Gentiles . This appeares to be a great mysterie ; because the knowledge of Christ was kept secret from the nations , for the space of more thē 4000. yeares . For from the creation to Moses the church of God was shut vp in a litle familie : from Moses to Christ , it was included within the precincts of Iewrie : which was not so much as the fourth part of England . The fift mysterie was the Conuersion of the world to the faith of Christ. And this is so much the greater wonder ; because this conuersion was wrought by the preaching of the gospel , which is flatte against the naturall reason and will of man , and therefore vnfit to perswade : and the preachers hereof were simple and silly men to see to : and some of them which were converted , were the very Iewes that crucified Christ. The last mysterie was the ascension of Christ into glorie . The greatnes of this mysterie appeares in two things . The first , that Christs ascension was a reall and full opening of the kingdome of heauen ; which had formerly bin shut by our sinnes . The second , that the ascension of Christ , was no personall or priuate ascension : for he ascended in the roome and stead of all the Elect : and they ascended together in and with him , and now after a sort are together in and with him in glorie . Thus we see the excellencie of the knowledge of Christ in respect of the Mysteries contained therein : the like excellencie appeares in the effects thereof ; which are two , the knowledge of God , and of our selues . For the first , by the knowledge of Christ , we know God aright . Hence Christ is called the brightnes of the glorie of the Father , and the ingrauen image of his person : and the image of the inuisible God. And Paul saith notably , that when God shineth in our hearts by the light of the Gospel , his glorie is to be seene in the face of Christ. The wisdōe , power , & goodnesse of God is made manifest in Christ : and that more fully then euer it was in the creation . In the creation Adam beeing but a meere man was our head ; but in the estate of grace , Christ is our head , God and man. By creation we receiue but a naturall life to be continued by foode : by Christ we receiue a spirituall , to be preserued eternally without foode ; by the operation of the spirit . As the spouse of Adam was bone of his bone , and flesh of his flesh : so is the spouse of Christ bone of his bone , and flesh of his flesh ; and that in more excellent manner : because euery particular man as he is borne anew , and the whole catholike church the true spouse of Christ , springeth & ariseth out of the merit and efficacie of the blood that distilled out of the heart & side of Christ. In the creation God makes life of nothing : but by Christ he drawes our life forth of death , and changeth death it selfe into life . Againe in the law the iustice of God is set downe and reuealed : in Christ we see more , namely perfect iustice and perfect mercie , reuealed to the full ; yea ( which is a wonder ) iustice and mercie reconciled . Lastly in Christ we see the lēgth , the breadth , the height , the depth of the loue of God , in that God vouchsafeth to loue the Elect with the very same loue wherewith he loueth Christ. As by Christ we know God : so also by Christ we know our selues : and that on this manner . First we must consider , that in the Passion he tooke our person vpon him , and that vpon the crosse , he stoode in our place , roome , and stead . Secondly we are to consider the greatnes of his agonie and passion set forth vnto vs , especially by fiue things . The first is the testimonie of the Euangelists , who say in emphaticall wordes , that he was full of sorrow , and grieuously troubled . The second , his complaint , that his soule 〈◊〉 〈◊〉 vnto the death : and that he was forsaken of the father . The third his praier with strong cries : saue me frō this houre ▪ let this 〈◊〉 passe . The fourth the comming of an Angel to comfort him . The last his sweate of water and thicke or clotted blood . Now in Christ thus considered , we see the greatnes of Gods anger against vs for our sinnes : we see the greatnes of our sinnes : we see the vilenes of our persons : we see the hardnes of our hearts , that neuer so much as sigh for our offences , for which the sonne of God swette water and blood : we see our vnthankfulnes that little respect or regerd this worke of Christ. Lastly we see our dutie : that we are to be throughly touched with true repentance , and to humble our selues as it were to the very pit of hell : for if the son of God mourne and crie for our sinnes imputed , we are much more to crie and to bleed in our hearts for them , seeing they are ours properly , and by them we haue pierced Christ. And thus the excellencie of the knowledge of Christ is manifest . Hence we learne sundry things : first , if the knowledge of Christ be so excellent , we may not maruell , that by the mallice of the deuill it hath bin corrupted many hundred yeares in the Romish church : which teacheth , that the Gospel is nothing else in effect but the law of Moses perfected . Now if this were so , Christ doubtlesse died in vaine , and we might place our hope in our owne righteousnes ; and the promise of life eternall by Christ , should be of none effect . For the law neuer iustifies before God , till it be perfectly kept : which condition of perfection if men could performe , there should be little neede of Christ or of the Gospel . Secondly , if this knowledge be of such excellencie , it must be learned of vs , and that in speciall manner . If to other inferiour learning we lend the vnderstanding and memorie , to this we are to applie the whole man. The minde must learne it by opening it selfe to conceiue it : the memorie must learne it , by storing it vp : the will and affections must learne it , by resigning and conforming thēselues in their kinde vnto it . Thus Paul teacheth , that to learne Christ , as the truth is in Christ , is to put off the old man and to put on the new man , which after God is created in righteousnesse and holinesse . Thirdly by this we learne to value & prize the knowledge of Christ , aboue all things in the world . The Angels of God themselues desire to profit in this knowledge : Dauid , who in the darknes of the old Testament desired to be a dorekeeper in the house of God ; if he were now liuing on earth , would be content with an office a thousand fold more base , that he might inioy this cleere light of the knowledge of Christ. But alas ; there is no such Dauids now a daies . It is our fault , and the fault of our times , that this knowledge is of little or no value and account among men ; and little fruit thereof to be seene . And therfore it is to be feared , that God will take this Treasure of knowledge from vs , and send strong illusions to beleeue lies ; because it is little or nothing loued . Paul yet further cōmends this knowledge in that he calls it , The knowledge of Christ , HIS LORD . Now he is our Lord foure waies . First , by the right of donation ( because all the Elect are giuen to him of the Father in the eternal counsell of Election : ) secondly by creation : thirdly by the right of Redemption : fourthly by right of headship ; in that as a liuing head he giues sense and spirituall life to all that beleeue in him . And Paul calls Christ his Lord , because he beleeued his owne election , in which he was giuen to Christ , his creation and redemption by him , and his mysticall coniunction with him , as with his head . And here Paul in his example teacheth vs two things . The first , how we should know Christ , and the doctrine of the Gospell : For the right knowledge whereof , there is required , beside generall vnderstand of Christ & his benefits , with generall assent , a speciall Application thereof . It is not sufficient to beleeue the election , redemption , iustification , glorification of Gods people : but we must goe further , and beleeue the very same things in our selues . The reason may be taken from the contents of the Gospel . For it containes two parts , the first is a promise in which Christ with all his benefits is offered and propounded vnto vs. The second is a commandement to applie the said promise , and the substance thereof to our selues , and that by our faith . And he that takes away this second part , ouerthrowes halfe the Gospel of Christ. Here is the foundation of sauing knowledge , which iustifieth and bringeth life eternall ; and the foundation of speciall faith . The second thing to be learned in Pauls example is , that we are to resigne our selues , our bodies & soules , and to render all subiection to Christ. For in that he calleth him Lord , he professeth himselfe to be the seruant of Christ. The ende of all preaching is to bring not onely our words and deedes ; but also our secret thoughts in subiection vnto him . And the ende why Christ sits in glorie at the right hand of the Father is , that euery knee may bowe vnto him of things in heauen and earth . It behooues vs therefore to liue and carrie our selues in our places as true and vnfained seruants of Christ. The second degree in Pauls gradation is , That he desires to Gaine Christ. Now to gaine Christ is nothing els , but to make Christ his gaine , as appeares by the opposition of the wordes . For he saith , he had deprined himselfe of all things , that is , made all things his losse , that he might gaine Christ. And he is made our gaine if two things be done . First , he must be made ours , that is , thy Christ or my Christ in particular : secondly we must put our confidēce in him . For the first , that Christ may be ours , a double consent is required : Gods consent to giue Christ , and our consent to receiue him . Gods consent , that Christ shall be ours , is giuen in the reuelation of the promise touching the womans seed , made to our first parents , in the continuall renewing of the said promise to our forefathers , in the incarnation and birth of Christ , in his passion , in the preaching of the Gospell , in the administration of both the sacraments , baptisme and the Lords supper . Our consent to receiue Christ , is giuen when we beginne to beleeue in him ; yea when we beginne to be touched in our hearts for our sinnes , and to hunger & thirst after Christ. And thus by the concurrence of these two consents is Christ really made ours . And further yet , that he may be not onely ours , but also our gaine , we must set and fixe the whole confidence of our hearts vpon him alone , for the forgiuenesse of our sins , and the saluation of our soules . For where the gaine is , there must the heart be . When riches increase we may not set our heartes on them ; because though they be good things , yet are they not our gaine or treasure : nowe Christ is not onely a good thing vnto vs , but our gaine , and the very fountaine of all good things : & therefore we must bestowe our hearts on him . Hence we learne that the Popish religion teacheth wickednesse . For it maintaineth , that we are not onely to beleeue in God , but also a in the church : it maintaineth an hope b and confidence in Saints , specially in the virgin Marie : it maintaineth lastly a c confidence in our owne workes : so it be as they say in sobrietie . This is to make the creature our gaine , and to put downe Christ our Redeemer . Againe , Paul had said in the d former chapter , that Christ was his gaine both in life and death : and yet nowe he saith , that he still desires to gaine Christ. And by his example we learne , that in this life our affectious must neuer be satisfied & filled with the desire of Christ , till we haue the full fruition of him . Naturally our desires be insatiable in respect of riches , honours , pleasures : but we must learne to moderate and stinte our selues in seeking earthly things ; beeing content with the portion that God doth alot vs : and the insatiablenesse of our affections must be directed and turned vpon Christ. The woman in the Gospel that had the bloodie ishew , desired but to touch the hemme of his garment ; we must goe further , not onely to touch him , but also by our faith to lay hold on him , as it were with both the hands , and to hang vpon him . Thomas desired for his contentation , but to put his finger into his side : we must sette before our eies Christ crucified : and his pretious blood as it were a fresh distilling from his handes , feete , and side : and we must not onely touch this blood , but sprinkle our selues with it , yea dip and as it were diue out selues into it , bodie , soule , and all . The third and last degree in Pauls gradation is , that he desires to be founde in Christ. And here his desire is twofold , the first , to be in Christ , the second , to be found so of God in the daie of iudgement . The first , To be in Christ , is to be taken out of the first Adam , and to be vnited vnto Christ as his very flesh , or as a true mēber of his mysticall bodie . Now this Incorporation and vnion into Christ is a mysterie ; and for the better vnderstanding of it foure rules must be obserued . The first , that not onely our soules are vnited to the soule or godhead of Christ : but also that the whole person of him that beleeueth is vnited to the whole person of Christ. For the Redeemer and they which are redeemed are vnited togither : and Christ God and mā redeemed vs , not onely in soule but also in bodie . We therefore beleeuers , haue 〈◊〉 our whole persons vnited to the whole person of Christ. And S. Paul saith , that our verie bodies are the members of Christ. And Christ himselfe saith , that we must eate his flesh and drinke his blood , that we may be in him and he in vs. The second rule , is touching the order of this vnion : That we are first ioyned to the flesh of Christ , and by his flesh to his godhead . For that which brings vs to haue fellowship with God , ioynes vs to God. Now by the flesh of Christ we haue our fellowship with God. It is as the vaile of the temple , whereby the high priest entred into the Holie of holies , and into the presence of God. Againe it serues as a pipe or conduit to deriue the efficacie and operation of the godhead vnto vs. The third rule is : that this vnion standes not in imagination , but is a true and reall coniunction . Neither doth the distance of place ( we beeing on earth and the flesh of Christ in heauen ) hinder this vnion . The minde is vnited after a sort to the thing it mindeth . After the contract of marriage , two distinct persons being a thousand miles asunder , remaine one flesh . If nature affoard thus much : why may not the like be found in the coniuction that is aboue nature ? The last rule is : That the bond of this coniunction is one and the same spirit , beeing both in Christ and vs : first in Christ and then in vs. This teacheth S. Iohn saying , that Christ dwels in vs by his spirit giuen vnto vs. Againe this spirit worketh in vs faith , which also knits vs to Christ : who as Paul saith , dwels in our hearts by faith . And by this we further see that distance of place hinders not this vnion . The spirit of God beeing infinit may dwell both in Christ and vs : & our faith though it be seated within our hearts , yet can it reach foorth it selfe and apprehend Christ in heauen . The second desire of Paul is , that he may be found of God to be in Christ , that is , that God would respect him as a member of Christ and accept him into his fauour eternally for Christ. For the better vnderstanding of this ; the order that God vseth in shewing his loue must be obserued . First of all , he begins his loue in Christ , whome he loues simply for himselfe : then from Christ he descends to them that are vnited to Christ , considering them euen as parts of Christ : whome also he loueth , yet not simply , but respectiuely , in and for Christ. He that lookes vpon things of diuers kinds through a greene glasse , beholdes them all to be greene : euen so , whome God respecteth in and for Christ , they are loued of God as he is loued , and righteous as he is righteous . And this is the thing which Paul desireth , that in the daie of iudgement he may be thus respected . Hence we learn , that God will make an examination of all our hearts , liues , and works , in the day of iudgement . For this Finding which Paul mentioneth , presupposeth , that God sees and obserues our waies , and will one daie certenly discouer them , knowing euē now certainly whether we be in Christ or no. For this cause we are to call our selues to an account , yea to a strait account : for God will find out whatsoeuer is amisse , though we haue skill to make faire shewes before men . And we are withall to amend our selues . Salomon vpon this ground disswades the young man from fornication ; why shouldest thou my sonne ( saith he ) take delite in a straunge woman , seeing the waies of men are before the cies of God , and he pondereth all their pathes . To this purpose the Iewes haue a saying worth our marking : write say they three things in thy heart , and thou shalt neuer sinne : There is an eie that seeth thee , an eare that heareth thee , and a hand that writeth all thy sayings & doings in a booke . And the cause of our manifold sinnes is , that men falsely thinke , that God neither sees nor heares them . Thus saith Dauid of his enemies ; They bragge in their talke , and swordes are in their lippes , for say they who heareth vs. Againe , here we see Pauls care , yea the pitch of all his desires and his principall forecast , that he might be found of God in the day of iudgement to be a member of Christ. The like must be our care and forecast nowe in the time of this life : yea this must be the care of all cares , that we may be knit to Christ , and so accepted of God , when we shall rise to iudgement . Christ bids vs , watch and praie that we may stand before the sonne of man : and this we cannot doe , vnlesse we be incorporate into Christ. We are bidden first to seeke the kingdome of heauen : and that is indeed to be in Christ. To be wise and circumspect in many matters , and yet to want forecast to compasse our maine and principall good , is the greatest follie of all . What is the fault of the foolish virgins ? virgins they were as the wise : they carried the burning lamps of Christian profession : likewise they had oyle , that is , the oyle of grace : but , alas , they had not oyle enough to furnish their lampes . Their fault was , that they wanted forecast to furnish themselues with oyle sufficient . And there is neuer sufficiencie of oyle , till we be true and liuely members of Christ. And this was their damnable follie , that they contented themselues with the name and profession of Christ , and had not a serious and speciall care indeed to be members of Christ. Therfore let vs now diligently indeauour to be that in this life , which we desire to be found of God in the day of iudgement . There be three iudgements which we are to vndergoe , the iudgement of men , of our selues , and of God. The two first we may falsifie , the third we cānot . For men we may deceiue , and our selues we may deceiue ; but God we can not . It is the foundation of all good things to be ingraffed into Christ : and for this cause , all the forecast of our heads , all other cares and studies should giue place that this be might accōplished . Som mā may hereupon demand , what he should doe , that he might be in Christ. I answer , two things : first he must breake off all his sinnes , and turne vnto God : secondly , he must pray earnestly euen vnto the death , that his heart may be knitte to Christ. Againe it may be demanded , how it may be knowne of vs , that we are in Christ. S. Iohn answereth : Hereby we know that he dwelleth in vs by the spirit which he hath giuen vs. And we may know that we haue the spirit of Christ , if the same mind , inclination , and disposition , the like loue to God and man , the like meeknesse , patience and obedience be in vs which was in Christ. For the same fruites argue the same spirit . v. 9. — Not hauing mine owne righteousnes , which is of the law , but that which is of the faith of Christ , &c. The Apostle hauing taught in generall tearmes , that Christ is his gaine , here beginnes to declare the same in more particular sort . For he sets downe a threefold gaine which he desired to obtaine of Christ : the first is , the righteousnes of Christ : the second is , inward fellowship with him : the third is , the resurrection of the bodie to eternall glorie . Now this righteousnesse of Christ which Paul makes his first gaine , is handled in the 9. verse : for the better knowledge whereof , I will first open the meaning of the wordes . And first of all , it must be knowne , that they are an exposition of the wordes which went before . For whereas Paul had desired to be found in Christ , now he shewes his owne meaning , that he desired therein nothing els but that he might be accepted of God for Christs sake , and be esteemed righteous in his righteousnes . And that this righteousnesse may be the better discerned , he sets downe two sorts of iustice : the one he refuseth , the other he desireth and chooseth . The righteousnes refused , he calls it his owne : because it is within him , and it is exercised by the powers of his soule , namely his minde , will , affections . He saith further , it is of the law , that is , of the workes which the Law requireth : for ( as Paul saith ) the righteousnes of the law is this , He that doth these things shall liue therein . Againe of the iustice desired , he saith , it is by the faith of Christ , that is , it ariseth of the obedience of Christ apprehended by faith . For in this manner to the Romanes , he puts the faith of Christ , for faith in the blood of Christ. And whereas some man might happily say , that euen this righteousnes is ours as the former , Paul addeth further , that it is of God , wholly and onely , and not of vs either in whole or in part ; beeing freely giuen of him vpon our faith , that is , when we beleeue . In these few wordes Paul coucheth many weightie points of doctrine . I will distinctly propound them one by one . First of all , he makes a double iustice , one of the Law , the other of the Gospel : yea he opposeth them as contraries in the case of iustification : and that they may the better be conceiued , he describes them seuerally . Touching the iustice of the law , he sets it downe by two things . First , he saith , it is within vs : because it is nothing els but a conformitie of heart & life to the will of God , reuealed in the said law . And the law knowes not the righteousnes which is without vs. Secondly he notes the matter of it , that it consists of such vertues and workes as the law prescribeth . Now the iustice of the Gospell it is likewise set forth by foure things . First , it is not in vs , but forth of vs : because Paul opposeth it to the righteousnesse which is ours and within vs. Secondly Paul sets downe the matter of it , or the person in whome it is , namely Christ. Of whome Ieremie saith , Iehoua is our righteousnes . And Christ must be considered two waies ; as God , and as Mediatour : according to which two respects he hath a double righteousnes . One as God , and that is infinite , and therefore incommunicable . The other as Mediatour , is the Obedience of Christ which he performed in his manhood , consisting of two parts , his sufferings in life and death , and his fulfilling of the law for vs. And this very obedience which is in Christ and not in vs , is the very matter of the iustice of the Gospel . Thirdly Paul sets downe the meanes whereby this iustice is made ours , and that is Faith , which doth rest on Christ and applie his obedience to vs. Lastly Paul sets downe the author of this Iustice , and that is God , who of his grace and mercy freely giues Christ and his obedience vnto vs , when we beleeue . Out of these foure points a definition of the Iustice of the Gospell may be framed thus : It is the righteousnes of the Mediatour , namely the obedience of Christ giuen vs freely of God and receiued by our faith . By this distinction of Legall and Euangelicall iustice , we learne the difference of the Law and the Gospel . The Law promiseth life vpon the condition of our workes , or obedience performed according to the tenour of the law . The Gospell requires not the condition of merit , or of any work to be done on our parts in the case of our iustification , but onely prescribes vs to beleeue in Christ and to rest on his obedience , as our iustice before the Tribunall of God. Secondly by this we learn , that the church of Rome and the learned therein , are ignorant of the right difference betweene the Law and the Gospel . For they teach , that the righteousnesse , which stands in our inherent vertues and workes done by vs , is required for iustification as wel in the Gospell as in the Law : and that the difference lies onely in this , that the law is more darke , and without grace : the Gospel more plaine , hauing also the grace of God annexed vnto it , to inable vs in our own persons to doe that which both law and Gospell require . But this is indeede to make a confusion of the law and Gospell , and to abolish the distinction of the twofold iustice before named : which may not be . The second point of doctrine deliuered by Paul is , That a sinner standes iust before the tribunall seat of God , not by the iustice of the law , but by the iustice of faith , which is the obedience of Christ , without any works of ours . And because this point of doctrine is of great moment , and is withall oppugned of many , I will further confirme it by some speciall reasons . First of all , in the iustification of a sinner , God manifests his mercie and iustice to the full . For , as Paul saith , he iustifieth freely by his grace : and in iustifying he is not onely a iustifier but also iust . Now this concurrence of mercie and iustice is no where to be found , but in the Obedience of Christ , performed by him in our roome and stead . As for all Christian vertues and works of godly men , they are by mercie accepted of God , but they do not satisfie the iustice of God according to the tenour of the law . Secondly , Paul in the epistle to the Rom. considering Abrahā not as an idolater vnconuerted , but as a beleeuer , yea as the father of all the faithfull ; saith , that then he was iustified without workes ; and that , his faith , that is , the Messias apprehended by his faith , was counted vnto him for righteousnesse , long after his conuersion . Nowe , as he , who is a patterne for vs to follow , is iustified , so must we be iustified , and no otherwise . Thirdly , as by Adams disobedience we are made sinners : so by Christs obedience are we made righteous : but but by Adams disobedience a imputed to vs , are we made sinners : therefore we are made iust by the obedience of Christ imputed . Bernard vsed this reason . Whome ( saith he ) another mans fault defiled , another mans water washed . Yet in calling it another mans fault , I doe not denie it to be ours : otherwise it could not defile vs. But it is another mans , because we all not knowing of it , sinned in Adam . It is ours ; because we haue sinned , though in an other , and it is imputed to vs by the iust iudgement of God , though it be secret . Yet , that thou maist not complaine , ô man , against the disobedience of Adam , there is giuen thee the obedience of Christ : that beeing sould for naught , thou maist be redeemed for naught . Again the doctrine of imputed iustice he teacheth expresly , saying : Al are dead , that the satisfaction of one might be imputed to all , as he alone bare the sinnes of all . Againe , Death is put to flight by the death of Christ , and the righteousnes of Christ is imputed to vs. Fourthly , Paul saith , Christ is made vnto vs of God , iustice , that is , iustice imputed : for in the next words he saith , he is made our sanctification , that is , our iustice not imputed , but inherent . Fiftly , as Christ was made sinne , so are we made the iustice of God , but Christ was made our sin not by any conueiance of any corruption into his most holy heart , but by imputation . We therefore are made the iustice of God by like imputation . And least any man should yet surmise that this iustice is not imputed ; but infused into vs , Paul saith , We are made the iustice of God IN HIM , that is , in Christ. Hence it followeth manifestly , that there is no vertue or worke within vs which iustifieth before God , and that our iustice whereby we are iust in the fight of God , and accepted to life eternall , is out of vs , & placed in Christ. Thus much haue the Fathers obserued vpon this text of Paul. Augustine saith , that Christ was made sinne , that we might be made iustice , not our iustice , but Gods iustice , neither in vs , but in him : as he declared sinne not to be his , but ours , not placed in him but in vs. Hierome saith , Christ being offered for vs tooke the name of sin that we might be made the righteousnesse of God in him , not ours , nor in vs. In the same manner speake Theophilact , Anselme , Sedulius presbyter , and others . Lastly , mā considered as a creature before his fall , owed vnto God the fulfilling of the lawe , which as a certaine tribute was daily to be paid vnto him . After the fall , he doubled his debt , because he then became debter to God of a satisfaction due for the breach of the lawe . Now the not paiment of this double debt is our vnrighteousnes . But where may we find a sufficient paiment for this debt ? We our selues by our sinnes daily increase the said debt . And our owne workes , though proceeding of faith , are no conuenient paiment : because we cannot by one debt paie an other . And if we shall search through heauen and earth , there is nothing to be found , that may stand for paiment with God , but the obedience of the Redeemer , which he hath presented and laid downe before the throne of the Almightie , as an endlesse treasure to make paiment in our behalfe . And because the said obedience is a satisfaction for our vnrighteousnes , it is also our iustice in the acceptation of God. By these and other reasons , it appeares , that nothing can absolue vs before God , and procure the right of eternall life , but the onely obedience of the Mediator Christ , God and man : & that without any vertue or worke of ours . Hence it followes that the present Church of Rome corrnpts the article of iustification by mingling things togither , which can no more be compounded and mingled togither , then fire and water : namely , the iustice of the gospell with the iustice of the law . For it makes a double iustification : the first containes two parts , pardon of sinne by the death of Christ , and the infused habit of charitie . The second is by workes , which ( they say ) do meritoriously increase the first iustification and procure eternall life . Here we see the soueraigne medicine of the Gospel , namely remission of sinnes , tempered with the poison of the lawe . For though vertues and workes prescribed in the lawe , haue their place , as good giftes God , in our liues and cōuersations : yet whē they are set vp higher , and brought within the circle of iustification as meritorious causes ; they are put quite out of their place , and are no better then poison : and hereupon are tearmed of Paul , losse and dongue . But such as desire to be tearmed Catholickes , alleadge for themselues against vs , that the obedience of Christ , that is , the righteousnesse of an other cannot possibly be our righteousnesse . I aunswer , that the iustice of another may be our iustice , if it be really made ours . And this is true in Christ. For when we begin to beleeue in him , though our persons remaine euermore distinct and vnconfounded , yet are we made one with him , and according to the tenour of the Euangelicall couenant , are we giuen to him , and he to vs : so as we may truely say , Christ is mine , as we can truly say , this house or this land is mine . Now if Christ be ours , then also his obedience is not onely his but ours also : his , because it is in him : ours , because with him it is giuen vs of God. Againe , they alleadge , That when Paul refuseth the righteousnesse of the lawe , he means nothing els but the workes of the lawe , that are perfourmed by the strength of nature , and that he doth not exclude the workes of Grace . I answer , it is false : for he speakes of himselfe in the time present when he was a Christian Apostle : and therefore he excludes all righteousnes of his own , which he had by the law , euen when he was an Apostle . And the obiection , Rom. 6. 1. what then shall we sinne that grace may abound ? cannot be inferred vpon iustification by workes of grace : but vpon a iustification by the obedience of Christ imputed to vs , without all workes of our owne . Againe , that we are iustified , not by the iustice of the lawe , but by the iustice of faith , here is the foundation of our comfort . For hereupon , if we be tempted in the time of this life , we may oppose against the tempter this our iustice . If Satan plead against vs that we are sinners , and therefore subiect to eternall damnation : let vs answere him , that the obedience of Christ hath freed vs from this damnation . If he plead further , that we neuer fulfilled the lawe ; and consequently that we haue no right to eternal life : we must answer him , that Christ fulfilled the lawe for vs. If he shall vexe and vpbraid vs with the consideration of our manifold wants and corruptions ; let vs tell him , that , so long as we turne vnto God from all our euill waies , bewaile our corrupttions , and beleeue in Christ , all our wants are couered in his obedience . Againe , if in the time of death , the feare and apprehension of the iudgement and anger of God terrifie vs , we are to oppose this obedience of our Mediatour , to the iudgement of God , and to put it betweene Gods anger and vs : yea we are to rest vpon it , and to infold and wrap our soules in it , and thus to present them to God. Isai the prophet saith , that the Messiah is a place of refuge , shelter , or shade , against the tempest or burning heate of the wrath of God. And Paul saith , he is our propitiatorie : to signifie , that as the propitiatorie couered the arke , and the lawe in the arke , which is the hand writing against vs , from the presence of God : so Christ couereth our sinnes , and puts himselfe betweene vs and the indignation of his father . The third and last point of doctrine here deliuered by Paul is , That faith is the meanes to receiue and to obtaine the obediēce of Christ for our iustice . That this may the better be conceiued , foure points are to be handled . What this faith is ? howe it is a meanes to obaine iustice ? whether alone by it selfe , or by the helpe of other vertues ? When and howe long it is the onely meanes ? For the first : Faith is a speciall gift of God whereby we beleeue Christ and his benefits to be ours . In the first place I say , it is a gift of God : because it comes wholly of God , and not from the minde or will of man. Thus Paul saith , It is giuen you for Christ to beleeue in him : and Christ our Sauiour Saith to two of his disciples , O foolish and sloe of heart to beleeue . If it be obiected , that when we beleeue first , we then beleeue willingly : I answere ; it is so indeede : yet is not this willingnes in vs by nature but by grace : because when God giues vnto vs the gift of faith , he giues vs also to will to beleeue . None comes to Christ but he is drawne of the father : and to be drawne is , when the vnwilling will is chaunged , and by the power of God made a willing will. I adde further , that faith in the Messias is a speciall gift , for two causes . First , because it is a gift aboue not onely corrupted , but also aboue the first created nature . For it was neuer in mans nature by creation . Adam neuer had it : neither did the morall law reueale it vnto vs ; because it neuer knew this faith . Neuerthelesse other vertues , as loue of God and man , feare of God , &c. are reuealed of the law , and were in mans nature by creation . Again , whereas all other gifts of God are giuen to them that are ingrafted into Christ : faith is giuen to them that a are to be ingrafted : because it is the ingrafting , and therefore can not be giuen to them that are alreadie in Christ , but to them that are to be in Christ. Further , I say , that by faith , we beleeue Christ and his benefits to be ours . For this is the propertie of faith , whereby it differs from all other graces of God. When Thomas had put his finger into the side of Christ he said , My Lord , and my God : to whōe Christ replied : Because thou hast seene , thou hast beleeued . Where we see , that this is faith , to beleeue Christ to be our Lord & our god . Paul saith , I liue by the faith of Christ : now what he meanes by faith , he shewes in the next words : who hath loued ME and giuen himselfe FOR ME. If any man shall demand , vpon what grounds , ( because we are not to goe by imagination ) I say , vpon what groundes he is to conceiue a faith , that Christ is his Christ : I answer , the groundes are two . The first is the commandement of God , to beleeue Christ and his benefits to be ours , 1. Ioh. 3. 23. This is his commandement , that ye beleeue in the name of his sonne Iesus Christ. Now to beleeue in Christ , is to put our confidence in him : and we can put no confidence in him , vnlesse we be first assured that he with his benefits is ours . And whatsoeuer we aske in praier , we are commaunded to beleeue that it shall be giuen vnto vs. Now aboue all things we are to aske that Christ and his benefits may be giuen vnto vs of God. This therfore must we beleeue . The second ground is this : We must consider the maner that God vseth in propounding the promise of grace vnto vs : for he doth not onely set it forth vnto vs in a generall sort , but also he vseth meete and conuenient means to applie it to the persons of men . First of all , he confirmes it by oath , that we our selues might the better applie it and reape sure consolation thereby . Secondly God giueth vnto vs the spirit of adoption ; which beareth witnes to our consciences of such things as God hath giuen vnto vs in particular , and are onely in generall manner propounded in the promise . And this testimonie must be certen in it selfe , and also plainely knowne vnto vs ; els is it no testimonie . Thirdly both the Sacraments , are seales of the promise : in the lawfull vse whereof God offers , yea exhibits Christ vnto vs ; and doth ( as it were ) write our names within the promise , that we might not doubt . Now then , looke as God giues the promise , so must we by faith receiue it . But God giues the promise , & withall applies it : we therefore must receiue the promise , and by faith applie it to our selues . If any man shall say , that he can not conceiue a speciall faith vpon these groundes by reason of his vnbeleefe : I answer , that he must striue against his vnbeleefe , and indeauour to beleeue by desiring , asking , seeking , knocking : and God will accept the will to beleeue for faith it selfe , so be it there be an honest heart touched with sorrow for sinnes past , and a purpose to sinne no more . That we may yet better know , what faith is ; vnderstand that there be two kindes of false faith , like indeede to true faith , and yet no faith at all . The first is , when a man conceiues in his heart a strong perswasion , that Christ is his Sauiour , and yet carries in the same heart a purpose to sinne , and makes no change or amendment of his life . This perswasion is nothing but presumption , and a counterfeit of true faith , whose propertie is to purifie the heart , and to shew it selfe in the exercises of inuocation and true repentance . The second is , when men conceiue a strong perswasion , that Christ is their Sauiour , and yet for all this contemne and despise the Ministerie of the word and sacraments . This also is an other counterfeit . For true faith is conceiued , cherished , and confirmed by the vse of the word & sacramēts . And we must there seeke Christ , where God will giue him vnto vs : now God giues Christ in the word and sacraments ; and in them he doth as it were open his hand & reach forth all the blessings of Christ vnto vs. We must not therefore imagine to finde Christ , where and how we list ; but we must seeke him in the word and sacraments , and there must we receiue him , if we desire to receiue him aright . The second point to be considered is , How faith is a meanes to iustifie ? I answer thus . Faith doth not iustifie as it is an excellent worke of God in vs : for then all vertues might be meanes of iustification , as well as faith . It doth not iustifie as it is an excellent vertue in it selfe : because it is imperfect and mingled with vnbeleefe . It doth not iustifie as a meanes to prepare and dispose vs to our iustification : for so soone as we begin to beleeue in Christ , we are iustified a without any disposition or preparation comming betweene faith and iustification . Lastly it doth not iustifie as it containes in it all other vertues and good workes , as the kernell containes the tree with all his branches . For then should it be a part , yea the principall part of our iustice . Whereas Saint Paul distinguisheth iustice and faith , saying , that our righteousnes is of God vpon faith : and not for faith , but , by faith . Now then faith iustifies , as it is an Instrument or hand to apprehend or recceiue the benefits of Christ for ours ; and this apprehension is made , when we doe indeede beleeue Christ and his benefits to be ours . And least any should imagine , that the very action of faith in apprehending Christ , iustifieth : we are to vnderstand that faith doth not apprehend by power from it selfe , but by vertue of the couenant . If a man beleeue the kingdome of France to be his , it is not therefore his : yet if he beleeue Christ and the kingdome of heauen by Christ to be his : it is his indeede : not simply because he beleeues , but because he beleeueth vpon commandement and promise : for in the tenour of the couenant , God promiseth to impute the obedience of Christ vnto vs for our righteousnes , if we beleeue . The third point is , whether faith alone be the meanes to obtaine the iustice of Christ for vs or no ? I answer , it is the onely meanes without the helpe of any other vertue or worke . For Paul here teacheth , that faith apprehendeth Christ for righteousnes , without the law : that is , without any thing that the law requireth at our hands . And here by this exclusiue particle [ without the law , ] he teacheth three things . The first , that nothing within vs is an efficient or meritorious cause , either principall or lesse principall , in whole or in part of our iustification or reconciliation with God. The second , that nothing within vs is an instrument or meanes to applie the obedience of Christ vnto vs , but faith which is ordained of God to be an hād to receiue the free fauour of God in the merit of Christ. The third , that our renouation or sanctification is no matter , forme , or part of our iustification , but that it wholly stands in the imputation of the iustice of Christ. In a word , Paul vtterly excludes all things that are within vs , whether by nature or by grace , frō the act of iustificatiō : that in this article , onely grace , onely Christ , onely faith , onely mercie in pardon of sinne may raigne . It may be here obiected , that Abraham was iustified not by faith alone , but by workes , as S. Iames teacheth . I answer , there is a double iustification , one of the person whereby a man of a sinner is made no sinner : the second is the iustification of the faith of the person , whereby faith is declared to be true faith : and this second is by workes : and of it S. Iames speaketh as appeareth v. 18. where he saith , Shew me thy faith by thy workes . And whereas he saith , that Abraham our father was iustified by workes , his meaning is that Abraham by workes iustified himselfe to be a true beleeuer , yea the father of all the faithfull : and his faith was made perfect by workes , verse 22. that is , declared or iustified to be a true faith . The fourth or last point is , when and howe long faith alone iustifieth ? I answer , not onely in the beginning of our conuersion , but also in the continuance , and finall accomplishment thereof . For here Paul desires in the day of iudgement to stand before God onely by the iustice of faith , without his owne iustice of the lawe . And Paul brings in Abraham ( as I haue noted before ) in the very middest of godly conuersation and holy obedience to be iustified without any workes by his faith in the Messias . And Paul auoucheth three things of faith : by it we haue accesse to the grace of God : by it we stand in the same grace : by it we reioice vnder the hope of glorie . Thus then , we see there is one onely waie of iustification , namely that we are iustified and accepted of God to life eternall through grace alone , by faith alone , for Christ alone in the beginning , middle , and ende of our conuersion . And here is plainly discouered the errour of the church of Rome . It makes a double iustification : one whereby a sinner is made of an euill man a iust mā ; and this they say is by faith alone : the second is , whereby a man of a iust man is made more iust : and this ( they say ) is by faith and workes togither : but falsely , as I haue shewed . By all this which hath beene said , we see howe righteousnesse comes by , and vpon the faith of Christ. And hence we learne , that it stands vs in hand to proue whether we haue faith or no : because where is no faith , there is no iustice . Secondly our dutie is to labour for such a faith , that can and doth iustifie it selfe to be true faith , by workes of loue to God and men . Thirdly we must by this faith , rest and wholly relie our selues on the obedience of Christ both in life and death : yea whatsoeuer doeth befall vs. Though God should reach out his hād & destroy vs , we must stil rest vpō him . Secondly , if our iustice be foorth of vs , and we must by faith trust God for it : then much more must we trust him for health , wealth , libertie , peace , foode , and raiment , and for all the things of this life . And if we cannot trust him in the lesse , we shall neuer trust him in the principall . Therefore it is our part to walke in the duties of our callings , and to obey God therein : & for the successe of our labours to trust him vpon his word ; yea when all worldly helpes and succours faile , to trust in him still . If we cannot trust him for our temporall life , we shal neuer trust him for our saluatiō . The second gaine which Paul desireth , is fellowship with Christ in the 10. verse . Where it is set forth first generally , and then by his partes . Generally in these wordes [ That I may knowe him . ] Here it must be remēbred that knowledge is twofold , knowledge of faith , & of experience . Knowldge of faith is to be assured of Christ and his benefits , though it be against all humane reason , hope , & experience . Of this Paul saith , It is eternall life to know thee the only God , &c. The knowledge of experience is to haue a sense and feeling of our inward fellowship with Christ , and vpon often obseruation of his goodnesse to growe more and more in experience of his loue . Nowe this knowledge is here meant , and not the first , which was before mentioned verse 8. And therefore Pauls desire is , that he may grow more and more in holy experience of the endlesse loue of God , and fellowship with Christ. The partes of this desired communion are two : fellowshippe with Christ in his resurrection , and fellowshippe with him in his death . The former is expressed in these wordes , [ and the vertue of his resurrection . ] And for the better cōceiuing of it , we are to consider what the resurrection of Christ is ? and what is the vertue thereof ? That the resurrection of Christ may be rightly conceiued , fiue points are to be skanned . The first , touching the person of him that rose : and that was Christ God and man. Indeede properly the bodie alone did rise , and not the soule or godhead , yet by reason of the vnion of the two natures in the vnitie of one person , whole Christ arose , or God himselfe made man arose . This commends vnto vs the excellencie of Christs resurrection , and makes it to be the foundation vnto vs of our resurrection . The second point is , For whome he rose ? He rose not as a priuate person for himselfe alone : but he rose in our roome & stead , and that for vs : so as when he arose , all the elect arose with him , and in him . Thus saith Paul , that the Fphesians were raised togither with him . His resurrection therefore was publike : and this is the ground of our comfort . The third point is , When he arose ? He arose then , when he lay in bondage vnder death , & that in the graue , which is as it were the castle & hold of death . Whē Peter saith , that God loosed the sorrowes of death , he signifieth that Christ was made captiue for a time to the first death & to the sorrows of the second . Now in the midst of this captiuity & bōdage , he raised himself : & this argues , that his resurrectiō is a ful victorie & conquest ouer death and all our spirituall enemies . The fourth point is , That he rose by his own power , as he saith of himselfe , I haue power to lay downe my life , and to take it vp againe . If this had not bin , though he had risen a thousand times by the power of another , he had not beene a perfect Redeemer . The last point is , Wherein stāds the resurrection of Christ ? Answer , it consistes in three actions of Christ. The first is the revniting of his bodie to his soule , both which were seuered for a time , though neither of them were seuered from the godhead . The second action is the change of his naturall life , which he led in the estate of humiliatiō , into a heauenly and spirituall life without infirmities , and not maintained by food as before . For we finde not that after his resurrection he euer tooke meate for necessitie , but onely vpon occasion , to manifest the trueth of his manhood . And this life he tooke vnto himselfe , that he might conuey it to all that should beleeue in him . The third action is his cōming forth of the graue ; whereby death it selfe did as it were acknowledge him to be a conquerour ; and that it had no title or interest in him . These fiue things considered , the article of Christs resurrection shall be rightly vnderstood . Touching the vertue of Christs resurrectiō , it is nothing els but the power of his god head , or the power of his spirit , whereby he raised himselfe mightily from death to life , and that in our behalfe . The excellencie of it may be known by the effects , which be in number eight . The first , that by it he shewed himselfe to be the true and perfect Sauiour of the world . For it was foretolde of the Messias that he should die & rise againe . Psal. 16. Matth. 12. And all this was accordingly accomplished by the vertue of Christs resurrection . The second effect is , that by it he shewed himselfe to be the true and naturall sonne of god . Paul saith , He was declared mightily to be the sonne of God , by the spirit of holinesse in his rising from the dead . The third effect is , that by this vertue he declared himselfe to haue made a full and perfect satisfaction for the sinnes of the world . For if he had not satisfied to the full , he had not risen againe . And Paul saith , If Christ be not risen we are yet in our sinnes . On the contrarie then , seeing he is risen , such as beleeue in him , are not in their sinnes . Againe : Who shall condemne vs ? it is Christ which is dead , yea or rather which is risen againe . The fourth effect is iustification , as Paul testifieth : He died for our sinnes , and rose againe for our iustification , and that was on this māner . When he was vpon the crosse , he stood there in our roome , hauing our sinnes imputed vnto him : and when he rose from death he acquit and iustified himselfe from our sinnes , and ceased to be any more a reputed sinner for vs : and thus , all that doe or shall beleeue in him , are in him acquit , absolued , and iustified from all their sinnes . If any demaund , how they which liued in the time of the old Testament , before the resurrection of Christ , could be iustified thereby ; considering the effect must followe the cause : I answer , that they were iustified by the future resurrection of Christ : which though it followed in time , yet did the value & vertue therof , reach euē euen to the beginning of the world . The fift effect , is the conferring and bestowing of all such gifts and graces as he had merited & procured for vs by his death and passion . Thus Christ testifieth that the giuing of the spirit in large & plentifull manner , was reserued to the glorification of Christ , which beganne in his resurrection . And the preaching of Repentance and remission of sinnes is reserued till after his resurrection . And S. Peter saith , that the Elect are regenerate to a liuely hope by the resurrectiō of Christ. By reason of this bestowing of graces and gifts , the resurrection of Christ is the beginning of a new and spirituall world , which the holy Ghost calls the world to come , in which shall be a new heauen and a new earth , as Isai speaketh , and a peculiar people of God , zealous of good works , keeping an eternall sabbath vnto God. This one effect alone sufficiently declares the excellencie of this vertue of Christ. The sixth effect is viuification , which is a raising of vs frō the death of sinne to newnes of life . And the reason hereof is plaine . For Christ in his resurrection put away his natural life , which with our nature he receiued from Adam , and tooke vnto him a spirituall life , that he might communicate the saide life to all that beleeue in him . Againe as the first Adam makes vs like himselfe in sinne and death : so Christ the second Adam renewes vs and makes vs like to himselfe in righteousnes and life . And the head quickned with spirituall life will not suffer the members to remaine in the death of sinne . The seauenth effect is to preserue safe & sound the gifts and graces , which he hath procured by his death ; and bestowed on them that beleeue : and this he doth by the vertue of his resurrection . For to this ende , hath he conquered all our spirituall enemies , and doth by his power conquer them still in vs ; so as none shal be able to take his sheepe out of his hands . The last effect is , to raise the bodie from the graue in the day of iudgement to eternall glorie . If it be obiected , that the wicked are also raised then by the power of Christ : I answer , that the power of Christ is twofold . One is the power of iudgement , the other a power of a Sauiour . By the first , Christ as a iudge raiseth the vngodly , that he may exequute on them the curse denounced from the beginning of the world [ at what time thou shalt eate the forbidden fruit , thou shalt die the death . ] The second power is here tearmed the power of Christs resurrection ; and it belongs to him as he is our Sauiour : and by it will he raise to life eternall all those that by the bond of the spirit , are mystically vnited to him . For by meanes of this vnion , this raising power shall flow from the head to the dead bodies of them that are in Christ. Thus we see , what the vertue here mentioned is , and what Paul desires , namely that he may haue experience of these effects in himselfe . The vse of the doctrine followeth . First of all , in that Christ rose for vs , and in that his resurrection is of endlesse efficacie , here is the foundation of all our spirituall comfort . For by this vertue of Christs resurrection frō death to life , all our spiritual enemies are conquered and subdued , and by the said vertue doth he daily more and more subdue them in vs. Vpō this groūd said Christ : Ye shal haue affliction in the world : but be of good comfort , I haue ouercome the world . And this victorie is for vs , and it is made ours by our faith , as Iohn saith , This is the victorie which ouer commeth the world , euen your faith . Art thou then terrified and afraied with the conscience of thy sinnes , with the crueltie of tyrants , the rage of the world , the paines of hell , the pangs of death , the temptations of the deuill ; be not dismaied , but by thy faith rest on Christ that rose againe frō death to life for thee , & therby shewed himself to be a rocke for thee to rest on , and to be the lyon of the Tribe of Iuda : and thus shalt thou finde certen remedie against all the troubles and miseries of life and death . Againe here we are taught to rise with Christ from our sinnes , and to liue vnto God in newnes of life : and for this ende to pray that we may feele the vertue of Christs resurrection to chaunge and renew vs. Great are the benefites which we reape by this vertue , and we are to shew ourselues thankfull to God for them : which we can doe no way , but by newnes of life . Againe the ende why Christ rose for vs , was that we might rise from our sinnes and corruptions , in which we lie buried as in a graue , to a new spirituall life . And the reward is great to them that make this happie change . For he that is partaker of the first resurrection shall neuer see the second death : as on the contrarie he which neuer riseth from his owne sinnes and euill waies , shall certenly feele and indure the second death . And further it must be knowne , that the vertue of Christs resurrection and the merit of his death , are inseparably ioyned together : and therefore he that findes not the vertue of Christ to raise him to an holy and spirituall life acceptable to God , falsly perswades himself of the merit of his death in the remission of his sinnes . Christ by rising put vnder his feete all our enemies , and ledde captiuitie captiue euen sinne it selfe . It is therefore a shame for vs to walke in the waies of sinue , and to make our selues slaues and captiues to it . Christ by rising from death made himselfe a principall leader and guide to eternall life . What wickednes then is it to walke in the waies of our owne heart , and not to ' follow this heauenly guide . The care and purpose to keepe a good conscience is a certen fruit and effect of Christs resurrection . Thus S. Peter saith , that the effect of our baptisme is the stipulation of a good conscience by the resurrection of Christ. Where the word which I translate , Stipulation , signifies an interrogation vpon an interrogation . For the Minister in the name of God demandes , whether we renounce the world , the flesh & the deuill , and take the true God for our God. And we vpon this demaund , doe further in our hearts demaund of God , whether he will vouchsafe to accept vs being wretched sinners for his seruants ; and thus we make profession of our minde and desire . When Christ rose , by the vertue of his resurrection , the earth trembled , and thereby this bruit creature in his kinde professed his subiection and homage to Christ that rose againe . If then we beleeue , that Christ rose from death for vs , much more should our hearts tremble and we yeeld our selues in subiection to him in all spirituall obedience . Some man may say , you bid vs rise from our sinnes , as Christ rose to the glorie of his Father , whereas this is wholly Gods worke in vs , and not ours : I answer , it is so indeed : yet can we vse the outward meanes of hearing and reading ; and if we haue any sparke of grace , we can aske and desire the spirit of God , that worketh this in vs. Againe , exhortations , admonitions , and such like , are meanes appointed of God , whereby he worketh in vs the thing which he requireth and commandeth . Wherefore let vs listen to the voice of Christ , Awake thou that sleepest , stand vp from the dead , and Christ shall giue thee life . And worldly cares must not hinder vs in this worke : for as Paul saith , they which are risen with Christ , must seeke the things that are aboue . Againe here we are taught , that we may not content our selues , if we know Christ in the braine , and can speake well of him with a glibbe tongue , we must goe yet further , and by all meanes labour , that we taste and feele by experience how good and sweete a Sauiour Christ is vnto vs ; that our hearts may be rooted and grounded in his loue . This is the thing which Paul aimed at : which also we must seeke by all possible meanes to attaine vnto . To proceede ; that we may haue right knowledge of our communion with Christ in his death , two points are to be handled . The first is , what are the sufferings of Christ ? I answer , not onely the sufferings which he indured in his owne person , but also those which are indured of his members . Thus Saul persequuting the church , is saide to persequute Christ himselfe . And Paul saith , that he fulfilled the rest of the afflictions of Christ in HIS OWNE FLESH . And whereas the Lord said of the people of Israel , I haue brought my son out of Egypt : it is applyed by Saint Matthew to Christ himselfe . Yet here it must be remembred , that if the members of Christ suffer either ciuill or ecclesiasticall punishments for euill doing ; they are not the sufferings of Christ. For when Saint Peter had said , Reioice in that you are partakers of the sufferings of Christ : he addeth further , Let no man suffer as an euill doe● , opposing the one kinde of sufferings to the other . Therefore our sufferings are then to be accounted the sufferings of Christ , when they are for good cause , and for the name of Christ. For the secōd point , fellowship with Christ in his death is either within vs or without vs. That within vs is called the mortification of the flesh or the crucifying of the affections and the lustes thereof . The other without vs , is the mortification of the outward man by manifold afflictions : and of this Paul speakes in this place : and it may be thus described out of this text . Fellowship with Christ in his death : is nothing but a conformitie in vs to his sufferings and death . And it is a thing worthy our cōsideration to search wherein standes this conformitie . For in two respects there is no conformitie betweene our sufferings and the sufferings of Christ. For first of all , God powred forth on Christ the whole malediction of the law due to our sinnes : and by this meanes shewed vpon him iustice without mercie . Contrariwise in our afflictions God moderates his anger , & in iustice remembers mercie : because he laies no more vpon vs , then we are able to beare . Secondly Christs sufferings are a redemption & satisfaction to Gods iustice for our sins : so are not ours : because before God we stand but as priuate persons , & for this cause the sufferings of one man cannot satisfie for an other : and there is no proportion betweene our sufferings & the glorie which shall be reuealed . And Christ saith of himselfe , I haue tread the wine-presse alone . Nowe this conformitie standes ( as I take it ) properly in the manner of suffering ; and that in foure things . First of al , Christ suffered for a iust and righteous cause : for he suffered as our redeemer , the righteous for the vnrighteous . And so must we likewise suffer for righteousnes sake . Secondly Christ in suffering was a myrrour of all patience and meeknesse . And we in our sufferings must shewe the like patience . And that we be not deceiued herein , our patience must haue three properties . It must be voluntarie , that is , we must willingly and quietly renounce our owne wills , and subiect our selues in our sufferings to the will of God. Patience perforce is no patience . Againe it must not be mercenarie , that is , we must suffer not for bie respects , as for praise , or profit , but for the glorie of God , and that we may shewe our obedience to him . Hence it appeares that the patience of the papist , that suffers in way of satisfaction , is no right patience . Lastly our patience must be constant . If we endure afflictions for a brunt , and afterwarde beginne to grudge and repine casting off the yoke of Christ , we faile in our patience . Further , if it be demaunded , whether the affections of griefe & sorrowe may stand with patience : I answer yea : for Christian religion doth not abolish these affections , but onely moderate them , and bring them in subiection to the will of God , when we lie vnder the crosse . The third point wherein standes our conformitie with the sufferings of Christ is this : Christ learned obedience by the things which he suffered , not because he was a sinner , but because beeing righteous he had experience of obedience . And we likewise in our sufferings must be more carefull to take the fruit thereof , then to haue them taken away . And the fruite of them is to learne obedience thereby , specially to the commandements of faith and repētance . When Iob was afflicted of God , not for his sins , but that he might make a triall of his faith and patience , he neuerthelesse in the end tooke an occasion thereby to renewe his olde repentance . And Paul saith , that he receiued in his owne flesh the sentence of death , that he might learne by faith to trust in god alone . Lastly Christs sufferings were euen to death it selfe : euen so must we resist sinne , fighting against it to the shedding of our blood . Faith and good conscience are things more pretious then the very blood of our hearts : and therefore if neede be , we must conforme our selues to Christ , euen in the paines of death . This is that conformitie of which Paul here speaks of , which also he magnifies as a speciall gaine . And there be many reasons thereof . For first of all this conformitie is a marke of Gods child . For if we obediently endure afflictions , God in them , & by them , offers himselfe as a father vnto vs. Secondly , it is a signe that the spirit of God dwelleth in vs : as Peter saith , If ye be railed vpon for the name of Christ , the spirit of glory and of God resteth vpon you . Thirdly , the grace of God is most of all manifested in afflictions , in which God seemes most of all in mans reason to withdrawe his grace . Gods power is made manifest in weakenesse . Afflictions bring foorth patience : not of themselues , but because then the loue of God is shed abroad in our heartes . Hope of eternall life sheweth it selfe most in the patient bearing of afflictions . In peace and ease naturall life raignes . Contrariwise in our sufferings naturall life decaies , and the spirituall life of Christ apparently shewes it selfe . Lastly , this conformitie with Christ , is the right and beaten way to eternal life . By many tribulations we must enter into the kingdome of heauen . That we may raigne and liue with Christ , we must first die with him . The estate of humiliation is the way to the estate of exaltation and glorie , first in him and then in vs. The vse of this doctrine followes . Here we see what for this life is the condition of all true beleeuers : namely , that after they are made partakers of Christ and his benefits , by the vertue of his resurrection , they must also be made conformable to his death . The commandement of our Sauiour Christ to thē that wil be his disciples is , To denie themselues and to take vp their owne crosses euery day . And there be three waightie causes , why God will haue it so . The one , that he may correct sinnes past : the other , that he may preuent sins to come : the third , that he may proue what is in our hearts . Secondly we learne by this which hath bin said , to comfort our selues in our sufferings . For in them Christ and we are partners , and he vouchsafes to make vs his fellowes . Hence it followes that all our afflictions are well knowne to Christ , and that they are laid on vs with his consent : and for this cause we should frame our selues to beare them with all meekenes . And hence againe we learne , that he beeing our partner , will helpe vs to beare them , either by moderating the waight of them , or by ending them for our good . Lastly , here we learne that our afflictions are either blessings or benefits : and such may we discerne them to be , though not by the light of reason , yet by the eie of faith : because they are meanes to make vs conformable to our head Christ Iesus . Benefits of God are of two sorts , positiue and priuatiue . Positiue , whereby God bestowes somthing on vs. Priuat● whereby God takes away a blessing , and couertly giues another . Benefits of this kind be afflictions . Of the twaine , these are the rifer for the time of this life : and the other for the life to come . And therefore while we liue in this worlde , our dutie is with Paul to labour to attaine to this conformitie with the sufferings of Christ , whē vpon any occasion we shall be afflicted : for then shall we be fashioned like vnto him , and reape much comfort thereby . Thus much of the second gaine : nowe followes the third in these words , [ If by any meanes , I may attaine to the resurrection of the dead . ] The word resurrection here signifies the reward of eternall life ; the antecedent beeing put for the consequent . For to rise againe of it selfe is no gaine , considering it is cōmon both to good and badde , but eternal life that followes , is the reward . And the forme of speech , [ if by any meanes ] doth not signifie or imply any doubting in Paul of his owne resurrection to life : for he was perswaded that nothing should seperate him from Christ : and it is an article of our and Pauls faith , to beleeue the resurrection of the bodie to eternall life . Wherefore it signifies properly a difficultie to obtaine the gaine desired : and an earnest affection in Paul to obtaine the same . And when he saith , [ By any meanes , ] we must knowe that there be three waies or meanes to come to eternall life . One is by peaceable life and death : the other is by a life ladē with many afflictions , the third is by a violent , cruell , and bloody ende . And Pauls mind and desire is , to obtain the crowne of eternall glorie by any of these waies : and if not by the first or second , yet by the third . In these wordes foure things are to be considered . The first is the gaine it selfe , and that is , the Reward of eternall glorie . And that we may the more with Paul be stirred vp to a desire thereof , I will stand a while to declare the excellencie and the conditions of it . It is nothing els but a certaine estate of life , in which all the promises of God are in & by Christ accomplished vnto vs in heauen . And it will the better be conceiued by the answering of three questions : What shall ceafe in this estate ? What we shall haue ? What we shall doe ? For the first , seauen things shal cease . The first is the Exequution of the Mediatorship of Christ , or of the offices of a king , priest , prophet . Thus much teacheth Paul , when he saith , that Christ in the last daie must giue vp his kingdome to his father . And though the exequution shall then cease : yet nothing shall be wanting to them that beleeue : because then shall be the full and eternall fruition of all the benefits of our redemptiō . Secondly , then shall cease all callings in familie , church , and common wealth : because Christ shall then put downe all power , rule , and authoritie . In this blessed estate , there shall not be magistrate and people , master & seruant , husband and wife , parents and children , pastor and people : but all such outward distinctions of persons shal cease , and we shall be as the angels of God. Thirdly all vertues , that pertaine to vs , as we are pilgrimes here vpon earth , shall haue an end , as faith , hope , patience : because the things beleeued and hoped for shall thē be obtained . Withall that part of inuocation called Petition , shall cease , as also the preaching and hearing of the word and the vse of sacraments . The fourth thing that shall cease is originall sinne with the fruites thereof : because no vncleane thing may enter into the heauenly Hierusalem . Fiftly , then shall cease all miseries , and sorrowes , all infirmities of bodie and mind : for then all defects of eies , armes , and legges , shall be restored . The fixt thing that shall cease is naturall life with the meanes thereof , as meate , drinke , clothing , phisicke , recreation . For then our bodies shall be spirituall , that is , immediately & eternally preserued by the operation of the spirit of God , as nowe the bodie of Christ is in heauen . The last thing to be abolished is the vanitie of the creatures , specially of heauen and earth : which i● the last iudgement shal againe be restored to their former excellency . The second question is , what we shal haue and inioye in this estate ? I answer , three things . The first is , immediate and eternal fellowship with God the father , sonne , and holy ghost . For in this happie estate the tabernacle of God shall be with men , as Saint Iohn saith : & God shall be all things that heart can wish to all the elect . Augustine saith notably : There shall be exceeding peace in us , and among vs , and with God himselfe . Because we shall see him and inioy him alwaies and euery where . Therefore blessed shall that life be , for the thing which we shall inioy : for we shall inioy God himselfe . For the manner of inioying him : for we shall inioy him by himselfe , all other meanes ceasing . For the measure of our inioying him : for we shall fully inioy him . For the time : for we shall eternally inioy him . For the certenty , whereby we shall knowe that it shall be so . For the place : for we shall inioy him in heauen . Lastly for the companions ioyned with vs : for they shall be the elect . From this fruition of God shall arise endlesse and vnspeakable ioy . Psal. 16. 11. In thy presence is fulnesse of ioy , at thy right hand are pleasures for euermore . In the Transfiguration of Christ , which was but a shadow of the eternall glorie , Peter was rauished with ioy & delight : the ioy therefore which shal be in heauē must needs be vnspeakable . The secōd thing which shall be inioyed is Glory both in minde and bodie . In mind , because we shall thē be partakers of the Diuine not essence ( for then we should be deified ) but nature , that is , diuine vertues and qualities , more excellent then those which God bestowed on Adam , though of the same kinde . The glory of the body is to be changed and made like the glorious body of Christ. The third thing is , Dominion and Lordship ouer heauen and earth ; which Lordship once lost by Adam , shal then fully be restored . He that ouercommeth shall possesse all things . Reu. 21. 7. The third question is , what we shall doe ? I answer briefly , keepe an eternall sabbath in praising of God , and giuing thanks vnto him . And thus by the consideration of these things , we may take a taste of the excellencie of this third and last gaine . The second point here to be considered , is the difficultie of obtaining this desired gaine of eternall life . And the reason is plaine . For the way to eternall life is full of impediments , which I reduce to foure heads . First of all in this way we are to fight , not with flesh and blood , but with principalities and powers in spirituall things , seeking the destruction of our soules . Secondly there be within vs innumerable lusts that cōpasse vs round about , presse vs downe , and draw vs away to the broad way of destruction . Thirdly this way lies full of offences , partly in doctrines , partly in euill examples ; all tending to this ende , either to make vs fall , or to goe out of the way . Lastly it is beset with manifold tribulations , from the beginning to the ende . Hence we learne , that we must giue all diligence that we may attaine to the reward of glorie : and therefore we must struggle , striue , and wrastle to enter in at the straight gate . The principall gaine , and the hardnes to obtaine it , requires our principall studie and labour . Therefore they deale wickedly , that vse no meanes , but ( as they say ) leaue all to God , thinking it the easiest matter in the world , to winne the kingdōe of heauē . The like is their fault , that professe religion in a slacke and negligent manner , beeing neither whot nor cold . The third point , is Pauls minde and desire of eternall life . If it be saide , that wicked men haue the like desire , as for example Balaam : I answer , in Paul there was an indeauour answerable to his desire , as appeares act . 24. 16. where he saith , That he waited for the resurrection of the iust and vniust : and that in the meane season he laboured to keepe a good conscience before God and men : now this desire in the vngodly is barren , and yeeldes not his fruit . Againe Paul beeing iustified , still desires to attaine to full fellowship with Christ , and to conformitie with him in glorie . The like desire , with the like indeauour , should be in vs. The last point , is Pauls courage and fortitude . He is content to indure any kinde of death , yea cruell death , so he may obtaine this third and last gaine . And thus it is verified , which he saith , that God had giuen him the spirit not of fearefulnes but of courage . Like was the courage of Moses , who was content to indure afflictions with the people of God , that he might winne the recompence of reward . Like was the courage of the martyrs , that were racked & would not be deliuered , that they might obtaine a better resurrection . We likewise walking in the way to eternall life , must take the like courage vnto vs in all dangers . For this cause we must pray vnto God , to giue vs the spirit of courage : and we must alwaies attende vpon the calling and commaundement of God , making it the stay and foundation of our courage : and we must yet further stay our selues on the promise of Gods presence and protection , so long as we obay him . If it be alledged , that we are by nature fearefull in daungers , and therefore vncapable of courage : I answer , there is a threefold feare . The first is feare of nature ; when mans nature feares , flies , and eschewes that which is hurtfull vnto it . This feare was in Christ , whose soule was heauie vnto death , who also feared the cursed death which he indured . And therefore this feare of it selfe is no sinne , and it may stand with true fortitude . The second feare is that which riseth of the corruption of nature , when a man feares without cause , or without measure . Without cause , as when the Disciples feared Christ walking vpon the sea : or when they feared drowning , Christ lying asleepe in the shippe . Without measure , as when men distrusting God , neglect their callings in time of daunger , and the dutie of inuocation , flying to vnlawfull meanes of deliuerance . Now this secōd feare is an enemy vnto all true courage . The third feare is , when perils and death are indeede feared : but yet feare is ordered by faith in the mercie and prouidence of God , by hope , by inuocation ; and it is ioyned with obedience to God in the time of daunger . This is a proceeding of grace , and it may well stand with courage , and it serues to order the two former feares , the one of nature , the other of distrust . Trin-vni Deo gloria . Amend the faults thus . Pag. 18. l. 18. offals . P. 61. l. 21. put out , haue . P. 74. l. 3. put out , but. P. 78. l. 2. gifts of God. P. 112. l. 20. for priuate , read , priuatiue . Notes, typically marginal, from the original text Notes for div A09472-e530 Hab. 2. 4. Ro● . 10. 3. Luk. 13. 16. Mar. 2. 35. Math. 7. Isa. 64. 6 ▪ Gal. 2. 21. Rom 3. 24. Homil. de Humil . a fide sola in Christum se iustificari . In Math. c. 9. in 3 cap. ad Rom. b Nihil operates . In 1. Cor. 1. in Rom ▪ c. 10. 2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2. 15. Iam. 2. 22. Libro de gratia & lib. arbitrio . via regni non causa regnandi , Epitom . diu . institut c. 9. homil . 38. in . Ioh. De orig . 〈◊〉 . l. 1. c. 4. a 〈◊〉 〈◊〉 condigno , In Dominica 18. post . Trin. in An. 10 ●0 . b 〈◊〉 dicuntur 〈◊〉 impropriè . In dominica Septuagsimae . b Distictè agere De mensuratione crucis an 1080. c Non merere ur ex condigno . Bern de Annunc . Virg. serm 1. an . 1140. Rom. 11. 6. Gal. 5. 4. Ioh. 1. 16. Coloss. 2. 9 , 10 1. Tim. 2. 6. Heb. 1. 14. Rom. 8. 26. 〈…〉 Ier. 31. 40. Psal. ● 1. Cor. 6. ● . a August . hom . de ovious c. 12. Humana divinitas , & divina humanitas mediatrix est . Leo epist. 10. Ioh. 3. 35. Ioh. 6. 51. 54. 1. Cor. 1. 30. Ioh. 17. 19. Cyril . in Ioh. l. ●1 . c. 25. Lib. 11. c. 22. Rom 6. 8. Cyril . in Iosu. l. 3. c. 37. & 4. 12. 14. & l. 10. 13. Coloss. 2. 10 1. Tim. 3. 16 Luk. 2.14 . Rom. 16. 2● . Heb. ● . ● . Coloss. 1. 15. 2. Cor. 4. 6. Ioh. 17. 23. Math. 26. 37. Zach. 12. 10. Eph. 4. 21 , 22. Psal. 84. 2. Thess. ● . 10. ● . Ioh. 3. 2● . Isa. 53. Ioh. 17. 3. 2. Cor. 10. 5. a Remenses in Rom. 10. 14. b Thomas Becket in Maria sp●̄ totam ponit post Christum . Matth. Paris in Henrico . 11. c Bellarm. tom . ● . de iustific . l. 5. c. 7. d Phil. 1. 21. 1. Cor. 6. 15. Ioh 6. 56. Heb. 10. 20. 1. Ioh. 3. 23 ▪ Eph. 3. 17. Pro. 5. 11. Psal. 59. 8. Luk. 21. 36. 2. Ioh. 3. Rom. 10. 5. Rom. 3. 22. 25. Ierem. 23. Rom. 3. 24. 26. Rom. 4. 1. Rom. 5. 19. a Lira vpō Rom. 5. & Bellar. de grat . ami . 1. l. 5. c. 17. In Dominica . 1. po . 〈◊〉 . Epiph . serm . 1. Epist. 190. Ad milites temp . c. 11. 1. Cor. 1. 30. 2. Cor. 5. 21. Fnchir . c. 41 & de verbis Apost . Serm. 6. Isa. 4. 6. Rom. 3. 25. Phil. 1. 29. Luk. 24. 25. a non insitis , sed inserendis . Ioh. 20. 28 , 29. Gal. 2. 20. Mar. 11. 24. Hel. 6. 18. a Chrysost. hom . 7. in Rom. Quam primum homo credidit , confestim simul iustificatus est . Rom. 4. Rom. 5. 2. Eph. 2. 6. Act. 2. 24. Ioh. 10. ●8 . Rom. 1● . 1. Cor. 15. 17. Rom. 8. 34. Ioh 7. 39. Luk. 24. 47. 1. Pet. ● . 3. Heb. 2. 5. Isa. 65. 27. Rom. 8. 1● . 〈◊〉 2. 7. Ioh. 16. 33. 1. Ioh. 5. 4. Rom 6. 4. 〈◊〉 . 20. 6. Act. 3. 25. 2. Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 14. Coloss. 3. 1. Act. 9. 4. Coloss. 1. 24. Hos. 11. 1. 2. Pet. ● . 13. 15. 1. Cor. 10. Isa. 6 3. 3. Mat. 5. 10. 1. Pet. 2. 21. Heb. 5. 8. Iob. 42. 6. 2. Cor. 1. Heb. 12. 4. Heb. 12. 7. 1. Pet. 4. 14. 1. Cor. 12. 9. Rom. 5. 5. 15. 4. 2. Cor. 4. 1● . Act. 14. 2. Tim. 2. ●● . Luk. 9. 23. 2. Cor. 12. 1. Cor. 1● . Rom 8. 2. ●im . 1. 12. 2 Cor. 15. 24. Ibid. v. 24. 1. Cor. 13. 13 ▪ Rev. 21. 4. Act. 3. 21. 1. Cor. 15 ▪ 28. Rev. 21. 3. Serm. de Temp. 148. Mat. 17. 2. Pet. 1. 4. Phil. ● . 21. Eph. 6. 13. Heb. 12. 1. ●am . 1. 14. Ro● . 1. 8. 35. Mat. 7. 13. ● . Tim. 1. 7. Heb. 11. 26. 〈…〉 Heb. ● . ● . 
A09364	----	The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church. Cases of conscience. Part 1 Perkins, William, 1558-1602. 1604 Approx. 281 KB of XML-encoded text transcribed from 100 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09364 STC 19668 ESTC S114413 99849638 99849638 14798 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09364) Transcribed from: (Early English Books Online ; image set 14798) Images scanned from microfilm: (Early English books, 1475-1640 ; 1327:2) The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church. Cases of conscience. Part 1 Perkins, William, 1558-1602. Pickering, Thomas, d. 1625. [16], 183, [1] p. Printed by Iohn Legat, printer to the Vniversitie of Cambridge. 1604. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson, [Cambridge] : [1604] Editor's dedication signed: Tho. Pickering. 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Sin -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE FIRST PART OF THE CASES OF CONSCIENCE . Wherein specially , three maine Questions concerning Man , simply considered in himselfe , are propounded and resolued , according to the word of God. Taught and deliuered , by M. William Perkins in his Holy-day Lectures , by himselfe revised before his death , and now published for the benefit of the Church . PRINTED BY IOHN LEGAT , Printer to the Vniversitie of Cambridge . 1604 And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson . TO THE RIGHT Worshipfull Sir Edward Denny , Knight . THere is no one doctrine reuealed in the word of God , or dispensed by the Prophets and Apostles , of greater vse and consequence in the life of man , then is that , which prescribeth a forme of releeuing and rectifying the conscience . The benefit , which from hence issueth vnto the Church of God , is vnspeakable . For first , it serueth to discouer the cure of the dangerousest sore that can be , the wound of the Spirit . Which how great a crosse it is , the wise man reporteth out of true experience , when he saith , that the Spirit of a man will sustaine his infirmitie , but a wounded Spirit who can beare it ? And his meaning is , that no outward griefe , can fall into the nature of man , which will not be with patience indured , to the vtmost , so long as the minde is not troubled , or dismayed . But when once the Spirit is touched , and the heart , ( which , beeing well apa●ed , is the very foūtaine of peace to the whole man , ) smitten with feare of the wrath of God for sinne ; the griefe is so great , the burden intolerable , that it will not by any outward meanes , be eased or asswaged . Secondly , it giueth for all particular Cases , special and sound direction ; whether man be to walke with God , in the immediate performance of the duties of his seruice , or to conuerse with man according to the state and condition of his life , in the familie , in the Church , or in the Common-wealth . The want of which direction , of what force it is , to turne the actions of men , which are good in themselues , to sinnes in regard of the agents , S. Paul affirmeth in that generall conclusion , Whatsoeuer is not of faith , is sinne . Wherein he would teach vs , that whatsoeuer is done , or vndertaken by men in this life , whether it concerne the knowledge and worship of God , or any particular dutie to be performed , by vertue of their callings , for the common good ; whereof they haue not sufficient warrant , and assurance in conscience , grounded vpon the word , that it is to be don , or not to be done ; to them it is a sinne . Thirdly , it is of all other doctrines , ( if it be rightly vsed ) the most comfortable . For it is not founded in the opinions , & variable conceits of men , neither doth it consist , of conclusions and positions , that are onely probable and coniecturall : ( for the conscience of the doubting or distressed partie , cannot be established and rectified by them : ) but it resteth vpon most sufficient and certaine grounds , collected & drawne out of the very word of god , which , as it is mightie in operation , ●earcing the heart , and discerning the thoughts and intents thereof , so is it alone auaileable and effectuall to pacific the minde , and to giue full satisfaction to the conscience . And as the benefit is great ; so the want of this doctrine , together with the true manner of applying the same , is , and hath beene the cause , of many and great inconueniences . For euen of those that feare God , and haue receiued to beleeue , there be many , who in the time of their distresses , when they haue considered , the waight and desert of their sinnes , and withall apprehended the wrath of God , due vnto them ; haue beene brought vnto hard exigents , mourning , and wayling , and crying out , as if God had forsaken them , vntill they haue beene releeued by the Spirit of Christ , in the meditation of the word , and promise of God. But those especially , who haue not beene instructed in the knowledge of the truth , nor beene acquainted with the course of Gods dealing , with his distressed children , by reason of ignorance and blindnes , in matters of religion and pietie , when the Lord hath let loose the cord of their consciences , and set before their eyes , both the number of their sinnes committed , and the iust anger of God purchased thereby , what haue they done ? surely despairing of their owne estates , and of the mercie of God , they haue either growne to phrensie , and madnes , or els sorted vnto themselues fearefull ends , some by hanging , some by drowning , others by murthering their owne selues . And if not in regard of griefe and trouble of minde ; yet for want of better resolution in particular cases , within the compasse of their generall or personall callings , though otherwise , men indued with some measure of knowledge and obedience , herein they haue failed , that they haue either abused , or els quite relinquished & forsaken their callings , and thereby haue become scandalous , & offēsiue vnto others . Now as this is a matter of great waight & importance , so is it most meete , that the best and fittest course should be taken , in the teaching and inforcing of the same . In which regard we haue iust cause , to challenge the Popish Church , who in their Case-writings haue erred , both in the substance and circumstances of this doctrine , as shall appeare in the sequele . First , because the dutie of releeuing the Conscience , is by them commended to the sacrificing Priest , which , though according to their owne Canons a he should be a man of knowledge , and free from imputation of wickednes , yet oft times it falls out that he is either vnlearned , or els wicked and leud of conuersation , and consequently vnfit for such a purpose . Secondly , they teach that their Priests appointed to be comforters & releeuers of the distressed , are made by Christ himselfe b iudges of the cases of conscience , hauing in their owne hands a iudiciarie power and authoritie , truly and properly to binde or to loose , to remit or to retaine sinnes , to open or to shut the kingdome of heauen . A blasphemous doctrine . Considering that Christ onely hath the keyes of Dauid , which properly and truly openeth , and no man shutteth , and properly and truly shutteth , & no man openeth . And the Ministers of God , are not called to be absolute Iudges of the Cōscience , but only Messēgers & Embassadors of recōciliatiō ; wherupon it followeth , that they cānot be c the authors and giuers of remission of sinnes , but onely the Ministers and Dispensers of i●●e same . Thirdly , the Papists in their writings haue scattered here and there , sundrie false and erronious grounds of doctrine , much preiudiciall to the direction or resolution of the Conscience in time of neede , as namely , I. That a man in the course of his life , may build himselfe vpon the faith of his teachers , and for his saluation rest contented with an implicite & vn-expressed faith . Which doctrine , as it is an onely meane , to keepe men in perpetuall blindnes and ignorance , so it serueth to no other purpose in the time of temptation , but to plunge the heart of man into the pitte of despaire , it being vncapable of comfort , for want of knowledge and vnderstanding of the word and promise of God. II. That euery man ought to stand in feare and doubt of the pardon of his sinnes , and that no man can be assured by the certentie of faith , either of the present fauour of God , or of his owne saluation . True it is , that in respect of our owne vnworthines and indisposition , we haue iust cause , not onely to doubt and feare , but to despaire and be confounded before the iudgement seat of God. Yet that a man should not be certainely resolued by faith of the mercie of God , in and for the merit of Christ , is a comfortlesse doctrine to a distressed soule , and contrarie vnto the sauing a word of the Gospel , which teacheth , that certentie floweth from the nature of faith , and not doubting . III. That every man is bound in conscience vpon paine of damnation , to make speciall confession of his mortall sinnes , with all the particular circumstances thereof , once euery yeare to his Priest. This doctrine and practise , besides that it hath no warrant of sacred writte , nor yet any ground of Orthodoxe antiquitie , for 800 yeares more or lesse after Christ i● maketh notably to the disturbing of the peace of conscience ▪ in time of extremitie , considering that it is impossible either to vnderstand or remember all , many beeing vnknowne , and hidden and the minde beeing informed that forgiuenesse dependeth vpon such an enumeration ▪ may thus be brought into doubt and distrust , and will not be able to rest by faith in the sole mercie of God , the onely soueraigne medicine of the soule . Againe , the griefe of the minde , doth not alwaies arise from all the sinnes that a man hath committed , neither doth the Lord se● before the sinners eies , whatsoeuer euill hath bin done by him ▪ but some one or more particulars ; and these are they , that doe lie heauie vpon the heart and to be eased of them , will be worke enough ▪ though ●e doth not exhibite vnto the Confessour ▪ a Catalogue of all the rest . IV. That some sinnes are veniall , because they are only besides the lawe of God not against it and because a they ●in●●●uer the sinner onely to temporal , and not to eternall punishments . This conclusion , first is false ; For though it be graunted that some offences are greater , some lesser some in an higher degree , others in a lower : againe , that sinnes in regard of the euent , beeing repented of , or in respect of the person sinning , beeing in Christ , and therfore accounted iust , are pardonable , because they are not imputed to condemnation ; yet there is no sin of what degree soeuer , which is not simply , and of it selfe mortall , whether we respect the nature of the sinne , or the measure & proportion of diuine iustice . For in nature it is an anomie , that is to say , an aberration from the perfect rule of righteousnesse , and therefore is subiect to the curse , both of temporary and eternall death . It is an offence against the highest Maiestie , and consequently , man standeth by it ingaged to euerlasting torment . Secondly , it is a weake and insufficient ground of resolution , vnto a troubled conscience . For whereas true and sauing ioy is the daughter of sorrowe , and the heart of man cannot be lifted vp , in assurance of Gods fauour , to the apprehension and conceipt of heauenly comforts , vnlesse it be first abased , & by true humiliatiō , brought to nothing in it self . The remembrance of this , that the offence committed is veniall , may in some cases too much inlarge the heart , and giue occasion to presume , when haply there will be reason to the contrary . And if not that yet in the case of falling by infirmitie , after grace receiued , the mind beeing forestalled with this erronious conceipt , that the sin is lesse , then it is indeede , because veniall , may in the issue be lesse quieted , and more perplexed . V. That a man may satisfie the iustice of the God , for the temporall punishment of his sinnes committed . To omit the vntrueth of this position , howe it maketh to the easing of the heart , or the asswaging of the griefe of minde in temptation , I appeale to common experience . For when a man , beeing assured of the pardon of his sinnes , shall yet cōsider , that there is something more behind to be done on his part , how can he in probabilitie , rely himselfe wholly vpon Christs satisfaction ? How can he reape vnto himselfe frō thence any assurance of reconciliation to God , whome he formerly offended ? If we may and must doe something in our own persons , whereby to appease the wrath of God , why hath our Sauiour taught vs for our hearts releife , wholly and onely to make the plea of pardon for our sinnes ? True it is indeede , that Popish Confessors doe teach their Penitents , when they feele the wrath of god vpon them for sin , to stop the mouth of Conscience , by performance of a formall humiliation and repentance , yea to offer vnto God some ceremoniall duties in way of satisfaction . But when sorrow seazeth vpon the soule , and the man falls into temptation , then it will appeare that these directions were not currant ; for notwithstanding them , he may want sound comfort in Gods mercy , and run into despaire without recouerie . And for this cause , vpon experience it hath bin prooued , that euen Papists themselues , in the houre of death , haue bin content to renounce their owne workes , yea the whole body of humane satifactions , and to cleaue onely to the mercie of God in Christ for their saluation . By these instances , and many more that might be alleadged to this purpose , it is apparent , vpon how weake and vnstable grounds the Case-diuinitie of the Popish Church standeth ; and how indirect a course they take , for the resolution and direction of the troubled Conscience . Now by the benefit & abuse of this Doctrine , we see how necessary it is , that in Churches which professe Christian religion , it should be more taught , & further inlarged then it is . And to this purpose it were to be wished , that men of knowledge in the Ministerie , that haue by the grace of God attained vnto the Tongue of the learned , would imploy their paines this way : not onely in searching into the depth of such points as stand in bare speculation , but in annexing thereunto the grounds and conclusions of practise , whereby they might both informe the iudgement , and rectifie the conscience of the hearers . By this meanes it would come to passe , that the poore distressed soule might be releeued , pietie and deuotion more practized , the kingdome of Sinne , Satan , and Antichrist weakened , & impayred , & the contrarie kingdome of Christ Iesus more & more established . What the Author & cōtriuer of the discourse ensuing hath done in this behalfe , it is euident by the whole course of his writings , that he hath left behinde him : all which , as they doe openly shew vnto the world , howe great a measure of knowledge & vnderstanding , with other endowmēts both of nature and grace , the Lord had inriched him withall , so doe they carrie with thē the sweet sauour of pietie and sanctification , wherewith he approued his heart vnto god , & his life vnto mē . Wherin also vpō occasion he hath propounded , and explained sundrie notable rules of directiō & resolution of the conscience , as wil appeare to the view of the learned and well-aduised reader . To let passe all the rest : this present worke doth affoard very sufficient testimonie , of his knowledge and dexteritie in that kind , attained vnto , not without great paines , much obseruation , and long experience . A labour which commendeth it selfe vnto the Church of God in two respects principally . One , because his grounds and principles , whereupon he giues direction , are drawne either directly , or by iust consequēce out of the writtē word , & so are of greater force , to giue satisfaction to the mind , either doubting , or distressed . The other , for that it is deliuered with such perspicuitie , and disposed in such order and Methode , as fitteth best for the vnderstanding and memorie , of him that shall peruse it . Now this whole treatise of the Questions , I haue made bold to present vnto your Worship , and to publish abroad vnder your patronage and protection , as one to whome they doe iustly belōg . First , because God , who honoureth those that honour him , hath adorned you , not onely with ciuill authoritie and dignitie in the Commonwealth , but with the honourable name of a Friend to the Church of God ; a thing directly confirmed by your vnfained loue of the truth , and your continuall fauours to the teachers of the same , the Ministers and dispensers of the Gospel . Secondly , because as the Author of these Cases , was himself in many respects , bound vnto you , while he liued ; so his wife and children for his sake , haue receiued much kindnes at your hands , since his death ; a manifest proofe of the truth and sinceritie of your affection towardes him in the Lord. And in the last place , it was my desire , by setting forth this and the other two parts that shall follow , vnder your name , to giue some testimonie of dutie to your Worship , presuming that as you loued the Author , so you wil be pleased to patronize the worke , and fauourably to interpret , of the paines and good intention of the publisher . And so ceasing your further trouble , I humbly take my leaue , and commend your Worship to the grace and fauour of God in Christ. From Emanuel Colledge in Cambridge . Iun. 28. 1604. Your W. in all dutie to command , Tho. Pickering . To the godly and well affected Reader whosoeuer . IT was not my purpose , ( Christian Reader ) at the first to haue sent abroad onely one part of the Cases of Conscience , without the rest ; but that I was mooued thereunto , partly vpon the importunitie of some of the Authors friends , and partly because I desired to satisfie thy expectation in a thing , which I perswade my selfe hath beene long expected . Upon which two motiues , I haue now commended vnto thee this first part , promising by the grace of God , ere it be long , to adde the second , and the third , so farre as the Author proceeded in this Treatise before his death . And although I could haue wished , this labour had beene vndertaken by others , better able to performe it then my selfe ; yet beeing well acquainted with the copie , which is mine owne , and knowing it to haue bin perused by the Author himselfe , before his death , I was the more incouraged , to bestow my paines for thy good in that behalfe . If in reading thereof thou finde , either any thing amisse , or thy selfe not fully satisfied in the particulars ; then remember that the Author himselfe is gone , who might haue brought the worke to perfection , if God had pleased to prolong his daies vpon the earth . And withall consider , that it were better for thee , to accept of these his labours , as they are now imparted to thee , then by the suppressing of them to be depriued of so great a benefit . And thus hoping of thy kinde acceptance of my paines for thy behoofe , I commend thee to God , and to the word of his grace . Iune 28. 1604. T. P. Faults escaped in the printing . After page 38. read for 27 , 29. Places false quoted correct thus : Read , pag. 60. for Iam. 2. 20. Iam. 2. 10. p. 70. for Col. 3. 26 , Col. 3. 3 , 4. Read pag. 8. lin . 24. for actonis , actions . p. 12. 25. for ptesent , present , p. 29. for yets o , yet so . p. 37. 22. for it a , it is a. p. 38 , 4. for bonds , bos●ds . p. 49. 9. come to the answer . p. 74. 5. for of sence , offence . p. 92. 3. for conforting , comforting . p. 80. pe●ult . for vaine , veine . p. 82. 1. for finn● . sinne . p. 105. 1. for print , present . p. ●ad . 10. thorgh but once . p. 108. 6. which shall be laid , &c. p. 152. 17. for yncleate , vncleate . p. 154. 19. Marke the words . p. 157. 1. for mighe , might . p. 160. 12. for apprenhendeth , apprehendeth . p. 161. 22. for consceence , conscience . p. 162. 1. for diuihe , diuine . p. 165. 17. for decre , deare . p. 169. 24. for faults , falles . The Contents of the Booke . I. The Grounds or preambles ▪ foure . 1. Priuate confession . pag . 5. 2. The degrees of Goodnesse in things and actions . 6. 3. The Nature and Differences of Sinne. 9. 4. The Subiection and power of Conscience . 43. II. The Questions of Conscience , touching Man simply considered in himselfe : three . I. What man must doe that ●e may come into Gods fauour and be saued ? Answer is , by performance of foure Duties . 1. Humiliation before God. 50. 2. Faith in Christ. 55. 3. Repentance . 57. 4. Newe-Obedience . 59. II. How a man may be in conscience assured of his owne saluation ? 65. Answered by 5. te●●s of Scripture . 1. Rom. 8. 16. 65. 2. Psal. 15. 66. 3. The 1. epist. of Iohn . 68. 4. 2. Tim. 2. 19. 74. 5. 2. Pet. 1. 10. 75. III. How a man beeing in Distresse of mind● , may be comforted & releeued ? 76. Here. Generally ●o●ching all distresses is shewed , 1. What is Distresse of minde ? ●7 . 2. The Originall and kinds of distresses . 77 , 78. 3. The generall remedie of the● all . 79. Specially , the Distresses are fiue . I. The Distresse arising of the Diuine Tentation : with the examples , occasions effects , and Remedies . 95. &c. II. The Distresses arising of outward Afflictions . 106. These are three . 1. Deferring of deliuerance . 117. 2. Bodily and Temporall death . 126. 3. Satanicall molestation of persons and places of ●bode . 140. III. The Distresse of minde arising of the Tentation of Blasphemies : with the meanes , danger , and cure thereof . 148. IV. The Distresse of minde arising from a mans owne sinnes , with the degrees and Remedie thereof . 158. V. The Distresse of minde arising from a mans owne bodie : partly by Melancholie , partly by strange alterations in the bodie : with the degrees , effects , and Remedies . 173 , &c. FINIS . Isaiah , 50. 4. The Lord God hath giuen me a tongue of the learned , that I should knowe , to minister a word in due time , to him that is wearie . IN that part of the Prophecie which goes before , the Holy Ghost setteth downe & foretelleth the Calling of the Gentiles , which was to begin at the death of Christ , and from thence to continue vnto this day , and so consequently to the ende of the world . In the former verses of this Chapter , there is mention made of the rejection of the Iewes ; I meane not a generall , but a particular rejection , namely then , when they were in affliction in the daies of Isaiah . Now in this , and so in all other prophecies of the like kind , which intreat of this point ; Christ himselfe is brought in , speaking in his owne person ; and the words of this Chapter from the beginning , to this present verse and the rest that follow , are the words of Christ the Mediatour . In the verses going before , he disputes the case of their reiection , and the summe of the whole disputation is : that either he or they themselues were the causes thereof ; but he was not the cause , and therefore they themselues by their sinnes . The reason , whereby he prooues that they themselues were the cause , is framed in this sort . You Iewes cannot bring any writing or bill of diuorce , to shew that I reiected you : therefore I appeale euen to your owne consciences , whether you haue not brought this iudgement vpon your selues , by your iniquities . vers . 1. On the other side , the reason why God was not the cause is : because he for his part called them in great mercie and loue : but when he called they would not obey . ver . 2. Now in the ende of the second verse , is contained an answer to a secret reply , that some obstinate Iewe might make after this manner : God hath no● nowe the like power in sauing and deliuering vs , as he hath had in former times : therefore we cannot hope or expect any deliuerance from him , and howe then shall we doe in the meane while ? To this the Lord himselfe makes answere , ver . 2 , 3 , 4. that his hand is not shortned , not his power lessened in regard of greater workes , much lesse in respect of their deliuerance ; and though the present affliction which they indured , was great and tedious , yet they were not to be ouermuch dismaied in themselues , but rather to be comforted : because God had giuen him the tongue of the learned , to minister a word in season to the wearie and distressed , and consequently , that he had power to ease & refresh that their wearines and affliction . In this text then , there is set downe one principall dutie of Christs propheticall office , by allusion to the practises of the Prophets in the olde Testament , especially those which belonged to the schooles of Elias and Elizeus , who are here tearmed , the learned . And out of the words thereof , one speciall point of instruction may be gathered , namely , That there is a certaine knowledge or doctrine reuealed in the word of God , whereby the consciences of the weake may be rectified and pacified . I gather it thus . It was one speciall dutie of Christs propheticall office , to giue comfort to the consciences of those that were distressed , as the Prophet here recordeth . Now as Christ had this power to execute and performe such a dutie , so he hath committed the dispensation thereof to the Ministers of the Gospell . For we may not thinke that Christ in his owne person , ministred and spake words of comfort to the wearie , in the times of the Prophets , because he was not then exhibited in our nature ; and yet he did then speake , but how ? in the persons of the Prophets . So likewise , because Christ nowe in the new Testament , speaks not vnto the afflicted in his owne proper person , it remaineth therefore , that he performes this great work in the Ministerie of Pastours and Teachers vpon earth , to whome he hath giuen knowledge and other gifts to this ende and purpose . There must needs therefore be a certaine and infallible doctrine , propounded & taught in the Scriptures , whereby the consciences of men distressed , may be quieted and releeued . And this doctrine is not attained vnto by extraordinarie reuelation , but must be drawne out of the written word of God. The point therefore to be handled is , What this doctrine should be ? It is not a matter easie and at hand , but full of labour and difficultie : yea very large , like vnto the maine sea : I will onely ( as it were ) walke by the bankes of it , and propound the heads of doctrine , that thereby I may at least occasion others , to consider and handle the same more at large . That I may proceede in order ; First , I am to lay downe certaine Grounds or Preambles , which may giue light & direction to the things that followe : and in the next place , I will propound and answer the maine & principall Questions of Conscience . The Grounds or Preambles are especially foure . The first touching Confession . The second touching the degrees of Goodnesse in things and actions . The third touching the degrees of Sinne. The fourth and last concerning the Subiection and Power of conscience . Of these in order . The first Ground is , That in the troubles of conscience , it is meete and conuenient , there should alwaies be vsed a priuate Confession . For Iames saith , Confesse your faults one to another , and pray one for another , thereby signifying that Confession in this case , is to be vsed as a thing most requisite . For in all reason , the Physitian must first knowe the disease , before he can apply the remedie : and the griefe of the heart will not be discerned , vnlesse it be manifested by the confession of the partie diseased ; and for this cause also in the griefe of conscience , the scruple , that is , the thing that troubleth the conscience must be knowne . Neuerthelesse in priuate confession , these caueats must be obserued . First , priuate confession must not be vrged , as a thing simply or absolutely necessarie , without which there can be no saluation . Againe , it is not fit that confession should be of all sinnes , but onely of the scruple it selfe , that is , of that or those sinnes alone , which doe trouble and molest the conscience . Thirdly , though confession may be made to any kinde of man , ( Confesse one to another , saith Iames , ) yet is it especially to be made to the Prophets and Ministers of the Gospel . For they in likelyhood of all other men , in respect of their places and gifts , are the fittest and best able to instruct , correct , comfort , and enforme the weake and the wounded conscience . Lastly , the person to whome it is made , must be a man of trust and fidelitie , able & willing to keepe secret things that are reueiled , yea to bu●ie them ( as it were ) in the graue of obliuion , for Loue couereth amultitude of sinnes . The next ground is touching the degrees of Goodnes in humane things and actions . Goodnesse in things is twofold ; vncreated , and created . Vncreated is God himselfe , who neuer had beginning , and who is Goodnesse it selfe , because his nature is absolutely and perfectly good , and because he is the author and worker thereof in all things created . Created goodnes is that whereby the creature is made good ; and it is nothing else , but the fruit of that goodnesse that is essentially in God. Now the degrees therof are these . There is a generall or naturall goodnesse in creatures , and a more speciall or morall goodnesse . Generall goodnesse is that , whereby all creatures are accepted and approoued of God , by whome they were both created and ordained . Thus euery creature is good , partly by creation , and partly by ordination . By creation it is , that the substance of each creature , as of the Sunne , the Moone , the Earth , Water , Meate , Drinke , &c. is good , hauing the beeing thereof frō God. Hence also the essentiall properties , quantities , qualities , motions , actions and inclinations of the creatures , in themselues considered , with all their euents , are good . By the same generall goodnesse also , euen the Deuill himself and his actions , as he is a substance , and as they are actions , hauing their beeing from God , are good . Things againe doe take vnto them the condition of goodnesse , not onely by creation , but also by Gods ordination , whereby they are directed and appointed , to some certen vses and endes . Thus the euil Conscience , Hel , & Death are good , because they are ordained of God , for the execution of his iustice , howsoeuer in themselues and to vs they be euill . Besides this generall and naturall goodnesse , there is also a speciall or morall goodnesse properly so called : and it is that , which is agreeable to the eternall and vnchangeable wisdome of God , reuealed in the morall lawe , wherein it is commaunded ; and things as they are therein commanded to be done by God , are good morally . Nowe of actions morally good , there be two degrees ; for they are either good in themselues alone , or good both in thēselues and in the doer . In themselues alone some things be morally good ; for example , when a wicked man giues almes , it is a good worke onely in it selfe , but not good in the doer , because it is not done in saith , and from a good conscience ; and so are all the vertues of the Heathen , morally good in themselues , but they are not good in heathen mē : for in them they are but o beautifull sinnes . The next degree of goodnesse is , whereby things and actions are both good in thēselues , and in the doer also . Of this sort were the praiers & almes of Cornelius good in themselues , & in him also , because he was a beleeuer . Now opposite to things and actonis morally good or euill , are actions and things of a middle nature , commonly tearmed Indifferent , which in themselues beeing neither good nor euill may be done or not done without sinne ; In themselues I say , for in their circumstances , they are and may be made either euill or good . And here we must remember , to put a difference betweene conueniencie , and inconuenience , which ariseth from the nature of indifferent things . Conueniencie is , when a thing or action is so fitted to the circumstances , and the circumstances fitted to it that thereby it becomes a thing Conuenient . On the otherside , Inconuenience is , when the thing or action is done in vnmeete circumstances , which bring some hurt or losse to the outward man , or stand not with decencie : and therefore doe make it to be Inconuenient . And by this that hath beene said , we may discerne , when an action is good , euill , indifferent , conuenient , or inconuenient . The third Ground , is touching the degrees or differences of Sinne. And here we must first of all search , what is sinne properly , and what is properly a sinner . Sinne in his proper nature ( as S. Iohn saith ) is an anomie , that is , a want of conformitie to the law of God. For the better vnderstanding whereof , we must know , that there were in Adam before his fall , three things not to be seuered one from the other : the Substance of his bodie and of his soule : the Faculties and powers of his bodie and soule : and the Image of God consisting in a straightnes , and conformitie of all the affections , and powers of man to Gods will. Nowe when Adam falls , and sinnes against God , what is his sinne ? Not the want of the two former , ( for they both remained , ) but the very want , and absence of the third thing , namely , of conformitie to Gods will. I make it plaine by this resemblance ; In a musicall instrument , there is to be considered , not onely the instrument it selfe , and the sound of the instrument , but also the harmonie in the sound . Nowe the contrarie to harmonie , or the disorder in musicke , is none of the two former , but the third , namely the discord , which is the want or absence of harmonie , which we call disharmonie . In the same manner , the sinne of Adam , is not the absence either of the substance , or of the faculties of the soule and the bodie , but the want of the third thing before named , & that is , conformitie , or correspondencie to the will of God , in regard of obedience . But some may say : the want of conformitie in the powers of the soule , is not sinne properly : because in sinne , there must be not onely an absence of goodnesse , but an habite or presence of euill . I answer , that this very want of conformitie , is not onely the absence of goodnesse , but also the habite or presence of euill . For as this want enters in , and is receiued into mans nature , it is properly a want or absence of goodnesse : againe , after it is receiued into the nature of man , it continues and abides in the powers and faculties thereof , and so it caries the name of an habit . It may be said againe , that lust and concupiscence , that is , Originall sinne , drawes the heart away from the seruice of God , and entises it to euill . Now to entise or drawe away , is an action , and this action cannot proceede of a meere priuation or want . Ans. We must consider sinne two waies : first ioyntly with the thing or subiect , in which it is ; secondly by it selfe in his owne nature . If we consider it with his subiect , it is an euill inclination or action , but if we consider it in it owne nature , it is no inclination , or action , but a want . For example : in a murther we must consider two things : one is , the action of moouing the bodie , and of holding vp the weapon , &c. which is no sinne properly , if it be considered as an action : because euery action comes from God , who is the first cause of all things and actions . Againe , in murther there is a second thing , namely the killing or slaying of the man , which is the disorder or aberration in the action , whereby it is disposed to a wrong vse and end ; and thus the action is a sinne , namely in respect it wants conformitie to the will of God. The nature then of the sinne lies not in the action , but in the manner of doing the action : and sinne properly is nothing formally subsisting , or existing ( for then God should be the author of it , in as much as he is the creatour and ordainer of euery thing and action , ) but it is an ataxie , or absence of goodnes and vprightnes , in the thing that subsisteth : therefore it is well and truly said in Schooles , In sinne there is nothing positiue : but it is a want of that which ought to be , or subsist , partly in the nature of man , and partly in the actions of nature . Thus we see what sinne is . The second thing to be considered is , what is a Sinner properly ? For the knowledge hereof , we must consider in euery sinne foure things : first , the fault whereby God is offended : then , the guilt which bindeth ouer the conscience vnto punishment : thirdly , the punishment it selfe , which is eternall death . Of these three , not the guilt or punishment , but the fault or offence , makes a man a sinner . But here is a further difficultie . Whē a man hath committed some offence , and the saide offence is done and past , it may be some twentie or thirtie yeares : yet the partie offending , doth not therefore cease to be a sinner . Now then I demaund , what is the very thing , for which he is named and rearmed still a sinner in the time present , the offence beeing past ? The answer is , that euery actuall sinne , beside the three former , must be considered with a fourth thing , to wit , a certaine staine , or blotte , which it imprints and leaues in the offender as a fruite , and that is an inclination , or euill disposition of the heart , whereby it becomes apter or pronener to the offence done , or to any other sinne . For looke as the dropsie man , the more he drinks , the drier he is , and the more he still desires to drinke : euen so a sinner , the more he sinnes , the apter is he to sinne , and more desirous to keepe still a course in wickednesse . And as a man that lookes vpon the Sunne , if he turne his face away , remaines turned vntill he turne himselfe againe : so he that turnes from God by any sinne , makes himselfe a sinner , and so remaines , vntill he turne himselfe againe by repentance . Thus Dauid was a sinner , not onely in the very acte of his adulterie and murther : but euen when the acte was done and past , he remained still a murtherer and an adulterer ; because a newe , or rather a renewed pronenesse to these , and all other sinnes , tooke place in his heart by his fall , and got strength , till he turned to God by repentance , vpon the admonition of the Prophet . The thing then , whereby a sinner is tearmed a sinner , is the Fault together with the fruit thereof , namely , the blotte imprinted in the soule , so oft as men doe actually offend . The vse of this doctrine touching sinne , is two fold . First , by it we learne and see what is Originall sinne , whereby an Infant in the first conception and birth is indeed a sinner . Euery Infant must be considered as a part of Adam , proceeding of him and partaking of his nature : and thereby it is made a sinner , not onely by imputation of Adams offence , but also by propagation of an aptnesse , & pronenesse vnto euery euil , receiued together with nature from Adam . And thus ought we to conceiue Originall sinne , not to be the corruption of nature alone , but Adams first offence imputed , with the fruit thereof the corruption of nature , which is an inclination vnto euery euill , deriued together with nature from our first parents . Secondly , by this we are taught , to take heed of all and euery sinne , whether it be in thought , word , or deed : because the committing therof , though in respect of the act it passeth away in the doing , yet it breedeth and increaseth a wicked disposition in the heart , ( as hath beene said ) to the offence done , or any other sinne . Men deceiue thēselues , that thinke all the euill of sinne , to be only in the act of sinning & to go no further ; wheras indeed euery offence hath a certen blot going with it , that corrupteth the heart , and causeth man to delight and lie in his offence , which lying in sinne is a greater cause of damnation , then the very sinne it selfe . This therefore must admonish vs , to take heed least we continue in any sinne , and if it fall out , that through infirmitie we be ouertaken by any tentation , wee must labour to rise againe , and turne from our sinne to God , by new and speedy repentance . Thus much of Sinne it selfe . Now follow the differences thereof , which are manifold . The first sort are to be gathered from the causes and beginnings of sinne in man , which are threefold , Reason , Will , and Affection . The differences of sinne in respect of Reason are these . First , some are sinnes of knowledge , some of ignorance . A sinne of knowledge is , when a man offends against his knowledge , doing euill when he knoweth it to be euill : and this is greater then a sinne of ignorance , for he that knoweth his masters will , and doth it not , shall be beaten with many stripes . A sinne of ignorance is when a man doth euill , not knowing it to be euill . Thus Paul was a blasphemer , an oppressour , and persecuted the Church of Christ ignorantly , and in a blind zeale , not knowing that which he did to be euill . Nowe by ignorance here I meane , an ignorance of those things which ought to be knowne , and this is twofold : simple , or affected . Simple ignorance is , when a man after diligence and good paines taking , still remaines ignorant ; this ignorance will not excuse any man , if it be of such things as he is bound to know : for it is faide , He that doth not his masters will , by reason he knew it not , shall be beaten with stripes , though fewer . And in this regard , euen the Heathen which knew not God , are inexcusable , because they were bound to haue knowne him : for Adam had the perfect knowledge of God imprinted in his nature , and lost the same through his own default , for himselfe and his posteritie . And it is the commandement of God , whereunto euery man is bound to performe obedience , that man should know him , that is , his will and word . But some may demand , how any man can be saued , seeing euery man is ignorant of many things which he ought to know ? Ans. If we know the grounds of religion , and be carefull to obey God according to our knowledge , hauing withal a care and desire , to increase in the knowledge of God and his will , God will hold vs excused : for our desire and indeauour to obey , is accepted for obedience it selfe . And the greater this simple ignorance is , the lesser is the sinne : and hereupon Peter lesseneth , & ( in some sort ) excuseth the sinne of the Iewes , in crucifying Christ , because they did it through ignorāce : and so doth Paul his sin in persecuting the Church , when he alleadgeth , that it was done ignorantly in vnbeleefe . But howsoeuer this sinne by such meanes may be lessened , yet remaines it still a sinne worthie condemnation . Affected ignorance is , whē a man takes delight in his ignorāce , and will of purpose be ignorant : not vsing , but contemning the meanes , whereby to get and increase knowledge . And that carelessely and negligently , because he wil not leaue sinne which he loueth , nor forsake the euill trade of life , wherein he delighteth This is the sinne of those , whereof Iob speaketh , who say vnto God , Depart from vs : for we desire not the knowledge of thy waies . And of whome Dauid complaineth , that they flatter them selues in their owne eyes , and haue left off to vnderstand , and to doe good . This ignorance is damnable and deuillish : it excuseth no man , but doth rather aggrauate and increase his sinne : yea it is the mother of many grieuous enormities . Againe , Ignorance is twofold : of the a Law , or of the thing the Law requireth . Ignorance of the Law is , when a man knowes not the law of God written , nor the law of nature . This ignorance may somewhat lessen the sinne , but it excuseth no man : because it is naturall , and euery man is bound to know the Law. Ignorance of the thing the law requireth , is the ignorance of the b fact : and that is either with the fault of the doer , or without the fault . Faultie ignorance , is the ignorance of a fact , which he might haue preuented . As whē a man in his drunkennes killeth another : in this fact , not knowing what he doth , he also knoweth not that he hath offended : and yet because he might haue preuented his drunkennes , therefore he is faultie , and sinneth . Faultlesse ignorance is , when a fact is done , which could not be either knowne , or auoided before hand . For example : if a man be lopping a tree , and his axe head fall from the helue , out of his hand , and kills another passing by ; here is indeede manslaughter , but no voluntarie murther : because it was a thing that could not be auoided , and did not fall out through his default . And this ignorance is excusable . The second fountaine of sinne , is the Will , from whence arise these three differences of sinnes : some are from the will immediatly , some besides the will , and some are mixt , partly with the will , and partly against the will. Sinnes proceeding from the will , are properly tearmed voluntarie ; such as the doer mooued by his owne will commits , though he know them to be euill . And here , the more free the will is , the greater is the sinne : for wil added to knowledge , makes the sinne the greater . Vnder voluntarie sinnes , are comprehended all such , as proceede from stirred affections ; as when a man tells a lie for feare , or striketh another in anger : and the reason is , because these offences , though they are not done vpon deliberation , but arise from the violence of affection , yet they doe not exclude Consent . Hither also we may referre , sinnes cōmitted by compulsion : as when a man is forced to denie his religion , his offence in deede and in truth is voluntarie , ( though some otherwise thinke it to be a mixt action . ) For compulsion doth not reach to the will , but to the outward man , and serues to draw forth a consent : and when consent is yeelded , he denies his religion voluntarily : for the will cannot be constrained . In the next place , sinnes beside the will are such , as are neither directly from the will , nor against it . Of this sort are the first sudden motions vnto sinne , conceiued in the heart with some inward pleasure and delight : and these are truly sinnes , though in respect little sinnes , condemned in the last commandement . And they are not from the will , because they go without and before consent : neither yet are they against the will , because then the heart would not take delight in them . Here by the way , we are to note , against the doctrine of the Papists , that all sinnes are not voluntarie : for whatsoeuer wanteth conformitie to the law of God , it is sinne , whether it be with consent of will or no. But many such desires and delights , arise suddenly in the heart of man , which are not according to the law of God , and haue no consent or approbation of will. In like manner , when one man kills another , thinking that he killeth a wild beast : if the same man remembreth after wards what he hath done , and is not grieued for the fact : in this case he hath sinned , because his not grieuing , is offensiue vnto God , though the fact were meerely besides his will. Mixt Sinnes are partly from the will , partly against it . Of this sort are the workes of the man regenerate , which are done partly with his will , and partly against his will , beeing partly good , and partly euill . The reason hereof is this . There are in man after regeneration , two contrarie grounds or beginnings of actions , to wit , naturall corruption , or the inclination of the minde , will , and affections , to that which is against the Law , called the Flesh ▪ and a created qualitie of holines , wrought in the said faculties by the holy Ghost , tearmed the Spirit . And these two are not seuered , but ioyned and mingled together , in all the faculties and powers of the soule . Now betweene these , there is a continuall combate , corruption fighting against grace , & grace against corruption Hence it is , that there beeing euē in one & the same will , cōtrarie inclinations , there must necessarily flow from the man regenerate , contrary actions ; the flesh in euery action , willing that which is euill , and the Spirit on the otherside , that which is good . This Paul confessed and acknowledged , vpon his owne experience , after his conuersion , when he said , To will is present with me , but I find no meanes [ perfectly to doe ] that which is good . Again , I delight in the law of God , concerning the inner man , but I see another law in my members , rebelling against the law of my minde , and leading me captiue to the law of sinne , which is in my members . The third Ground or fountaine of sinne in man , is Affection , frō whence doe proceede two kinds , namely , sinnes of Infirmitie , and sinnes of Presumption . Sinnes of Infirmitie are such , as proceede from the sudden passions of the mind , and the strong affections of the heart : as from hatred , griefe , anger , sorrow , and such like . These sinnes are cōmonly thought to be in all men : but the truth is , they are properly incident to the regenerate . For infirmitie cannot be said properly to be in them , in whome sinne hath firmitie or strength , and where is no power of grace at all . Againe , the man that is regenerate , sinneth not either when he would , because he is restrained by the grace of God that is in him : or in what manner he would , partly because he sinneth not with all his heart , the strength of his flesh beeing abated by the Spirit ; and partly , for that beeing fallen , he lies not stil , but recouers himselfe by speedy repentāce . An euident argument , that the sins whereinto he falleth , are not presumptuous , but arise ordinarily of weaknes and infirmitie . Sinnes of Presumption are such , as proceede frō pride , arrogancy , wilfulnes , and hau●nes of mans heart . Against these Dauid praieth , saying , Let not presumptuous sinnes haue dominion ouer me . And of them there be three degrees . The first is , when a man wilfully goeth on in his sinnes , vpon an erronious perswasion of Gods mercie , and of his owne future repentance ; this is the sinne of most men . The second is , when a man sinneth wilfully , in contempt of the law of God ▪ this is called by Moses , a sinne with a high hand , & the punishment thereof was , by present death to be cut off from among the people . The third , when a man sinneth , not onely wilfully and contemptuously , but of set malice & spight against God himselfe , and Christ Iesus . And by this we may conceiue what is the sinne against the holy Ghost : which is not euery sinne of presumption , or against knowledge and conscience : but such a kind of presumptuous offence in which true religion is renounced : and that of set purpose and resolued malice , against the very Maiestie of God himselfe and Christ. Heb. 10. 29. Now follow other differences of sinne in regard of the obiect thereof , which is the Law. In respect of the Law , sinne is twofold : either of commission , or of omission . I say , in respect of the Law , because God hath reuealed in his Law two sorts of precepts : the one wherein some good thing is commanded to be done , as to loue God with all our hearts , and our neighbour as our selues : the other wherein some euill is forbidden to be done , as the making of a grauen Image , the taking of the name of God in vaine , &c. Now a sinne of commission is , when a man doth any thing , that is flatly forbidden in the Law and word of God : as when one man kills another contrarie to the Law , which saith , Thou shalt not kill . A sinne of Omission is , when a man leaueth vnperformed , some dutie which the Law requireth : as for example , the preseruing of his neighbours life , or good estate , when it lieth in his power so to doe . These also are truly sinnes , and by them as well as by the other , men shall be tried in the last iudgement . Sinnes of Omission haue three degrees . First , when a man doth nothing at all , but omits the dutie commanded , both in whole and in part ; as when hauing opportunitie and abilitie , he doth not mooue so much as one finger , for the sauing of his neighbours life . Secondly , when a man performes the dutie inioyned , but failes both in the manner and measure thereof . Thus the heathen men failed in doing good workes , in that the things which they did , for substance and matter , were good and commendable , beeing done vpon ciuill and honest respects , and referred to common good ; yet in truth their actions were no better then sinnes of omission , in as much as they issued from corrupted fountaines , hearts void of faith : and aimed not at the maine end , and scope of all humane actions ; the honour and glorie of God. Thirdly , when a man doth things in a right manner , but faileth in the measure thereof . And thus the children of God doe sinne , in all the duties of the law . For they doe the good things the law commandeth , as loue God and their neighbour : but they cannot attaine to that measure of loue , which the law requireth . And thus the best men liuing , doe sinne in euery good worke they doe , so as if God should enter into iudgement , deale with them in the rigour of his iustice , and examine them by the strict rule of the Law , he might iustly condemne them , euen for their best actions ▪ And in this regard , when we pray daily for the pardon of our sinnes , the best workes we doe , must come in the number of them : because we faile , if not in substance and manner , yet at the least in the measure of goodnes , that ought to be in the doing of them . We must also haue care to repent vs , euen of these our sinnes of Omission , as well as of the other of Commission : because by leauing vndone our dutie , we doe ofter offend , then by sinnes committed : and the least omission is enough to condemne vs , i● it should be exacted at our hands . The next differēce of Sinnes may be this . Some are Crying sinnes , some are sinnes of Toleration . Crying sinnes I call those , which are so hainous , and in their kind so grieuous , that they hasten Gods iudgements , and call downe for speedie vēgeance vpon the sinner . Of this kind there are sundrie exāples in the Scriptures , principally foure . First , Cains sinne in murthering his innocent brother Abel ; whereof it was saide , The voice of thy brothers blood crieth vnto me from the earth . The next is , the sinne of Sodome and Gomorrha , which was pride , fulnes of bread , abundance of idlenesse , vnmercifull dealing with the poore , and all manner of vncleannesse , Ezech . 16. and of this , the Lord said , that the crie of Sodome and Gomorrha was great , and their sinnes exceeding grieuous . The third , is the sinne of Oppressiō , indured by the Israelites in Egypt , at the hand of Pharao , and his task-masters . The fourth , is mercilesse Iniustice in wrongful withholding , and detaining the labourers hire . Now they are called Crying sinnes , for these causes . First , because they are now come to their full measure & height , beyond which , God will not suffer them to passe , without due punishment . Againe , the Lord takes more notice , and inquires further into them , thē into others , by reason that they exceede , and are most eminent where they be committed . Thirdly , they call for present helpe to the afflicted and wronged , and consequently , for speedie exequution of vengeance , vpon the authors and committers of them . And lastly , because God is wont to giue eare vn to the cries of those , that endure so heauie measure at the hands of others , and accordingly to helpe them , and reward the other with deserued punishment . Next vnto these are sinnes of Toleration , lesser then the former : which though in themselues they deserue death , yet God in his mercie shewes his patience and long sufferance , vpon the committers thereof , either deferring the temporall punishment , or pardoning both temporall and eternall to his Elect. Such a sinne was the ignorance of the Gentiles before Christs comming : which God deferred to punnish , and ( as we may say ) o winked at it . More especially there be three sorts of sinnes of Toleration : the first is Originall sinne , or concupiscence , in the regenerate after regeneration : for it is not in our conuersion quite abolished , but remaines more or lesse molesting and tempting vs till death . And yet if we carrie a constant purpose not to sinne , and indeauour our selues to resist all tentations : this concupiscence of ours , shall not be imputed vnto vs , nor we condemned for it . And to this purpose the holy Apostle saith , There is no condemnation to them that are in Christ. Yet saith he not , There is nothing worthie condemnation in them : for Originall sinne remaines till death , truly deseruing damnation , though it be not imputed . The second kind of sinnes of Toleration , are vnknowne and hidden sinnes in the regenerate . For who can tell how of the offendeth ? saith Dauid . When a man that is the child of God , shall examine his heart , and humble himselfe euen for all his particular sinnes , which he knoweth by himselfe : there shall yet remaine some vnknowne sinnes , of which he cannot haue a particular repentance : and yet they are not imputed but pardoned , whē there is repentance for knowne sinnes . As for example , Dauid repents of his murther and adulterie , and yet afterwards ( erring in iudgement , by reason of the corruption of the times , ) he liued to his death , in the sinne of polygamie , without any particular repentāce , that we heare of . In like manner did the Patriarks , who may not altogether be excused : yet they were not condemned therefore : neither were they saued without repentance for this sinne , but God in mercie , accepted a generall repentance for the same . And the like is the case of all the Elect , in regard of their secret and hidden faults : for vnlesse God should accept of a generall repentance for vnknowne sinnes , few or none at all should be saued . And herein doth the endlesse mercie of God notably appeare , that he vouchsafeth to accept of our repentāce whē we repent , though not in particular as we ought to doe . Neuertheles , this must not incorage , or imboldē any mā to liue in his sinnes , without turning vnto God. For vnles we repent in particular , of all the sinnes we know , not only our knowne offences , but euen our secret sinnes shall condemne vs. Many sinnes are cōmitted by men , which afterwards in processe of time be quite forgotten . Others are cōmitted , which notwithstanding are not known , whether they be sins or no. And in doing the best duties we can , we offend often , & yet when we offend , we perceiue it not : and all these in the regenerate , through the mercie of God , are sinnes of Toleration , in respect of particular repētance . The third kind of sinnes of Toleration , are certain particular facts of men reprooued in Scripture , and yet neuer punished . Such was the fact of Zipporah , in circūcising her child , in the presence of her husband , he beeing able to haue done it himselfe , and shee hauing no calling , to doe that which shee did . For though the hād of God was against him , yet was he not sick , ( as some would excuse the matter ) neither is there any such thing in the text : but it is rather to be thought , that she her selfe circūcised her sonne in hast , to preuent her husband : for the deede was done in some indignation , and shee cast the foreskin at his feete . And yet , because this fact was some manner of obedience , in that the thing was done which God required , ( though not in that manner that he required , ) God accepted the same , & staied his hād from killing Moses . Thus God accepted of Achabs humilitie , though it were in hypocrisie , because it was a shew of obedience : and for that deferred a temporall punishment , till the daies of his posteritie . God sent lyons to destroy the Assyrians , that dwelt in Samatia , for their Idolatry : yet 〈◊〉 soone as they had learned to feare the Lord , after the manner of the God of Israel , though they mingled the same with their own Idolatrie , God for that halfe obedience , suffered them to dwell in peace . The Sixt distinction of Sinnes may be this . Some are sinnes against God , some against men . This distinction is grounded vpon a place in Samuel : If one man sinne against another , the Iudge shall iudge it : but if a man sinne against the Lord , who shall plead for him ? Sinnes against God are such , as are directly and immediately committed against the Maiestie of God. Such are Atheisme , Idolatrie , Blasphemie , Petiurie , Profanation of the Sabbaoth , and all the breaches of the first table . Sinnes against men , are iniuries , hurts , losses , and damages ; whereby our neighbour is , in his dignitie , life , chastitie , wealth , good name , or any other way iustly offended , or by vs hindred . And such actions must be considered two waies . First , as they are iniuries & hurts done vnto our neighbour : and secondly , as they are breaches of Gods law , forbidding vs so to doe : and in this second respect they are called sinnes , because sinne is properly against God : and therefore by sinnes against men , we are to vnderstand , iniuries , losses , or damages done vnto them . In this sense , must that place in Matthew be expounded : If thy brother sinne against thee , &c. The seauenth difference of sinnes , is noted by S. Paul , where he saith , Euery sinne that a man doth , is without the bodie : but he that commits fornication , sinneth against his owne bodie . In which place , sinnes are distinguished into those that are without the bodie , and those that are against a mans owne bodie . Sinnes without the bodie , are such sinnes as a man committeth , his bodie being the instrument of the sinne , but not the thing abused . Such are Murther , Theft , & Drunkennesse : for in the committing of these sinnes , the bodie is but a helper , and onely a remote instrumentall cause , and the thing abused is without the bodie . For example : in drunkennes , the thing abused by the drunkard , is wine or strong drinke : in theft , another mans goods : in murther , the instrument whereby the fact is committed . The bodie indeede conferres his helpe to these things , but the iniurie is directed to the creatures of God , to the bodie and goods of our neighbour . And such are all sinnes , adulterie onely excepted . Sinnes against the bodie are , those in which it selfe is , not onely the instrument , but the thing abused too . Such a sinne is Adulterie only , and those that are of that kind , properly against the bodie : first , because the bodie of the sinner , is both a furthering cause of the sinne , and also that thing which he abuseth against his owne selfe . Secondly , by this offence , he doth not onely hinder , but loose the right , power , and proprietie of his bodie , in that he makes it the member of an harlot . And lastly , though other sinnes in their kind , doe bring a shame and dishonour vpon the bodie , yet there is none that sitteth so nigh , or leaueth a blot so deepely imprinted in it , as doth the sinne of vncleannes . The eight distinction of sinnes , is grounded vpon Pauls exhortation to Timothie : Communicate not with other mens sinnes . Sinnes are either Other mens sinnes , or Cōmunication with other mens sinnes . This distinction is the rather to be knowne and remembred , because it serues to extenuate or aggrauate sinnes committed . Communication with sinne is done sundrie waies : first , by counsell : thus Caiphas sinned when he gaue counsell to put Christ to death : Secondly , by commandement : so Dauid sinned in the mu●tner of Vrias . Thirdly , by consent , or assistāce , Rom. 1. 31. Thus Saul sinned in keeeping the garments of them that stoned Steuen . Act. 22. 20. Fourthly , by prouocation : thus they sinne that prouoke others to sinne , and hereof Paul speaketh when he saith , Fathers must not prouoke their children to wrath . Eph. 6. 4. Fiftly , by negligence , when men are called to reprooue sinne , and doe not . Sixtly , by flatterie , when men sooth vp others in sinne . Seauenthly , by winking at sinnes , or passing them ouer by slight reproofe , Eph. 5. 11. Thus Eli sinned in rebuking his sonnes , and thereby brought a temporall iudgement vpon himselfe , and his familie . 1. Sam. 2. chap. and 4. Eightly , by participation , Eph. 5. 7. & thus they do sin , that are receiuers of theeues . Ninthly , by defending another man in his sinne : for he that iustifieth the wicked , and condemneth the iust , euen they both are an abomination to the Lord. The Ninth distinction followeth . Some mens sinnes ( saith Paul ) are open before hand , some follow after . Which place by some is expounded thus : Some mens sinnes are kept secret , till the last iudgement , and some are reuealed in this life , before that day . This I thinke is a truth , but not the meaning of the text . For in the 23. verse the Apostle spake of Ordination , giuing charge to Timothie , that he should not suddenly admit any into Ecclesiasticall offices , least he did partake with their sinnes . Now in this 24. verse , he rendereth a reason thereof , saying , Some mens sinnes are open before hand : that is , some mens faults and wants are knowne , before their ordination to Ecclesiasticall offices , and of such the Church may know what to iudge and say . But some againe follow after , that is , they are not reuealed till after their ordination : and thus Iudas his wickednes , did not appeare at the first , but was reuealed after he was called to be an Apostle . And thus we see what be the Differences of Sinnes : touching all which , this must be held and remembred for a Ground , That euery sinne , in what degree so euer it be , is mortall of it selfe : and no sinne is veniall in it owne nature . For the ●ages of euery sinne is death . Rom. 6. 23. And , Cursed is euery one , that continueth not in all things , that are written in the booke of the law , to doe them . Gal. 3. 10. This Ground must be holden against the Church of Rome : who in her Case-diuinitie , vseth to pacifie the conscience , by teaching men , that sundrie of their sins be veniall . And though euery sinne of it selfe be mortall , yet all are not equally mortall : but some more , some lesse : because in sinne there be sundrie degrees , as hath beene in part shewed . Againe , the same sinne may be encreased , or lessened , and consequently made more or lesse hainous , sundrie waies . First , by the Circumstances , which are principally seauen . The first is , the subject or person sinning . Thus the sin of a publike person , is more beinous , yea more mortall , then the sinne of a priuate man : because he is in eminent place , and his actions are more exemplarie and scandalous , then are the actions of inferiour men . The seruant , that knowes his masters will , if he doth it not , is the greater sinner , and shall endure a greater punishment , then he that neglectes the same vpon simple ignorance . Matth. 10. 15. The Minister and dispenser of the word , if he be vnfaithfull and vnprofitable , his offence , and consequently his punishment , is farre greater then other mens . Matth. 5. 13. The second is , the obiect or partie which is offended : thus the Iewes did more heinously sinne in crucifying Christ the sonne of God , the Lord of glorie , then did their fathers which persequuted and killed the Prophets . The iniurie that is done vnto those whome God tenderly loueth , is farre more displeasing vnto him , thē if it were done to others . He that toucheth you ( saies the Prophet , meaning the Iewes his chosen & beloued people ) toucheth the apple of his eie . Zach. 28. The man that deniseth mischiefe against his harmelesse brother that dwelleth peaceably by him , committeth a sinne most odious vnto God and man. Prov. 3 29. Psal. 7. 4. He that is called and conuerted vnto God and Christ , and maketh not honest prouision for his owne , which are of his familie , is so notorious an offendour , that S. Paul holds him a denier of the faith , and worse then an Infidell . 1. Tim. 5. 8. The person that shall raile vpon the Iudge , or speake euill of the Ruler of his people , is a greater transgressour of Gods commandement , then he that reuileth , or abuseth an ordinarie man. Exod. 22. 28. The third is the Thing done in which the offence is committed . Thus , to falsifie the word of God , and to prophane his worshippe and Seruice , is much more abominable in his sight , then is the falsifying of the word of a man , or the abuse of humane lawes and ordinances . The hurting and indamaging of the person and life of our neighbour , is a more odious offence , then is the diminishing of his goods and outward estate : and the hurt that redoundeth by our default vnto his soule , is more offensiue euery way , then the wrong that is offered vnto his bodie . The fourth , is the place where it is done . According to this Circumstance , if a man shall either speake or doe any thing , that comes vnder the name of a breach of pietie or iustice , in publike place , as in the congregation , in open court , or generall assembly , and that with publike and generall scandall : he is a greater offendour , then if he spake or did the same at home , in his house or closet . The fist is the End , in respect whereof , he that stealeth from another , that whereby he may satisfie his hunger , and saue his life , beeing driuen to extreame necessitie : offendeth in a lower and lesser degree , then the theefe that robbeth by the high way side , for this ende , to enrich himselfe by the losses of other men . The sixt is the Manner how ? Thus he that committeth vncleannesse in the outward act , doeth more grieuously sinne , and with greater scandall , then if he onely entertained an vncleane thought into his heart . And he that sinneth of set purpose and presumption , or of obstinate and resolued malice against God , hath proceeded vnto a higher degree of iniquitie , then if he had fallen vpon ignorance , infirmitie , or disordered and distempered affection . In like manner , the sinne of the Iewes , in forcing Pilate by their threatning tearmes , ( as that he was an enemie to Caesar , &c. ) to the vniust condemnatiō of Christ Iesus , was in a higher degree , then the sinne of Pilate himselfe , who yeilding vnto their importunitie , pronounced sentence against him , Ioh. 19. 11. The last is the Time , which also serues to aggrauate the sinne . For ordinarie disobedience in the time of grace , and wilfull neglect of gods calling , in the aboundance of meanes , is a great deale more damnable , then the cōmission of sin , in the daies of ignorāce and blindnesse , whē the like means are wanting . Now from this doctrine of the increasing and lessening of Sin in these respects , we may gather , that all sins are not alike or equall , as the Stoicks of ancient times , and their followers haue falsely imagined . For it hath bin prooued at large , by induction of sundrie particulars , that there are degrees of sinnes , some lesser , some greater : some more offensiue and odious to God & man , some lesse . And that the circūstances of time , place , person , and manner of doing , doe serue to enlarge or extenuate the sinne committed . If it be here alleadged , that Sin is nothing but the doing of that , which is vnlawfull to be done , and that this is equall in all men that sinne : and therfore by consequent , offences are equall . I answer , that in euery sinne , men must not consider the vnlawfulnesse thereof onely , but the reason why it should be vnlawfull : and that is properly , because it a breach of Gods law , and repugnant to his will reuealed in his word . Nowe there is no breach of a diuine Law , but it is more or lesse repugnant vnto the will of the Lawgiuer , God himselfe . And many transgressions , are more repugnant thereunto then fewer : for the more sin is increased , the more is the wrath of God inflamed against the sinner vpon his due desert ▪ If it be said again , that the nature of Sinne stands onely in this , that the sinner makes an aberration from the scope , or marke that is set before him , and doth no more then passe the bondes of duty prescribed by God , and that all are alike in this respect ; The answer is , that it is a falshood to affirme , that he which makes the lesse aberration from the dutie commanded , is equall in offence to him that makes the greater . For the same sinne for substance , hath sundrie steppes and degrees , in respect whereof , one man becommeth a more heinous offender then another ; for example , in the seauenth commandement when God forbiddes the committing of Adulterie , he forbiddeth three degrees of the same sinne ; to wit , adulterie of the heart , consisting of inordinate and vncleane affections ; adulterie of the tongue in corrupt , dishonest , and vnseemely speeches ; and the very act of vncleannesse and filthinesse committed by the bodie . Nowe it cannot be said , that he which breakes this commandement onely in the first degree , is as great a transgressour , as he that hath proceeded to the second , and so to the third . And therefore it remaines for an vndoubred trueth , that Sinnes committed against the Law of God are not equall , but some lesser , some greater . The second way to aggrauate sinne , is by addition of sinne to sinne : and that is done sundry waies : first , by committing one sinne in the necke of another ; as Dauid sinned , when he added murther to adulterie . Secondly , by doubling and multiplying of sinne , that is , by falling often into the same sinne . Thirdly , by lying in sinne without repentance . And here it must be remembred , that men of yeares liuing in the Church , are not simply condemned for their particular sinnes ; but for their continuance and residence in them . Sinnes committed make men worthie of damnation ; but liuing and abiding in them without repentance , is the thing that brings damnation . For as in the militant Church , men are excommunicate , not so much for their offence , as for their obstinacie ; so shall it be in the Church triumphant ; the kingdome of heauen shall be barred against men , not so much for their sinne committed , as for their lying therein without repentance . And this is the manner of Gods dealing with those that haue liued within the precincts of the Church ; they shall be condemned for the very want of true faith and repentance . This should admonish euery one of vs , to take heed , least we lie in any sin● and that beeing any way ouertaken , we should speedily repent , least we aggrauate our sinne by continuance therein , and so bring vpon our selues swift damnation . Thirdly , the same sinne is made greater or lesser , 4. waies : according to the number of degrees in the committing of a sinne , noted by S. Iames , Temptation Conception , Birth , and Perfection . Actuall sinne in the first degree of tentation is , when the minde vpon some sudden motion , is drawne away to thinke euill , and withall is tick led with some delight therein . For a bad motiō cast into the minde , by the flesh and the deuill , is like vnto the baite cast into the water , that allureth and delighteth the fish , and causeth it to bite . Sinne in conception is , when with the delight of the minde , there goes consent of will to doe the euill thought on . Sinne in birth is , when it comes forth into action or execution . Sinne in perfection , when men are growne to a custome and habit in sinne , vpon long practise . For the often committing of one and the same sinne , leaues an euill impression in the heart , that is , a strong or violent inclination , to that or any other euill , as hath bin taught before . And sinne thus made perfect , brings forth death : for custome in sinning , brings hardnes of heart : hardnes of heart , impenitencie : and impenitencie , cōdemnation . Now of these degrees , the first is the least , and the last is the greatest . One and the same sinne is lesser in tentation , then in conception : and les●e in conception , then in birth : and greater in perfection , then in all the former . Sundry other Distinctions there are of sinnes as namely , That the maine sinnes of the first Table , are greater then the maine sinnes of the second Table . And yet the maine sinnes of the second , are greater then the breach of ceremoniall duties , against the first table . But this which hath beene said shall suffice . The vse of this doctrine is manifold . First , by it we learne , what the heart of man is by nature : namely , a corrupt and vncleane fountaine , out of which issueth in the course of this life , the streams of corruptions infinite in number , noysome in qualities , hainous in degrees , dāgerous in effects . For from thence doe flow , all the differences of sins before named , with their seuerall branches , and infinit many more , that cannot be rehearsed . This must mooue vs humbly to sue vnto God , & earnestly to intreat him , to wash vs throughly from our wickednes , & clense vs frō our sins : yea to purge and to rinse the fountaine thereof , our vncleane and polluted hearts . And when by Gods mercy in Christ , apprehēded by faith , our hearts shal be purified , then to set watch & ward ouer them ▪ and to keep them with all diligence . Secondly it teacheth vs , that miserable mortall man , is not guiltie of one or more sins , but of many & sundrie corruptions , both of heart and life . Who can vnderstād his faults ? saith Dauid . Now the alowāce of sin being death by gods ordināce , & God being iustice it selfe : answerably to the number of our offences , must we needs be lyable to many punishments , yea to death it selfe , both of the bodie and of the soule . This beeing our wofull estate , litle cause is there , that any man should thinke himselfe to be in good case , or presume of Gods mercie in regard of the small number of his sinnes . And much lesse cause hath he , falsely to imagine with the Popish sort , that he can merit the fauour of God by any worke done by him , aboue that which the Law requireth ; considering that it is impossible for him to knowe either the number , or the nature , or the measure of his sinnes . Lastly , the consideration of this point , must be a barre to keepe vs in , that we be not too secure or presumptuous of our owne estate : for as much as we learne out of the word of God , that in respect of the multitude of our corruptions , this our life is full of much euill , and many difficulties , that we haue whole armies of enemies to encounter withall , not only out of vs in the world abroad , but within vs , lurking euen in our owne flesh . And vpon this consideration , that we should be at continuall defiance with them , vsing all holy meanes to get the victorie ouer them , by the daily exercises of inuocation and repentance , and by a continuall practise of new obedience , vnto all the lawes and commandements of God , according to the measure of grace receiued . And so much of the third Ground . The fourth and last Ground , is touching the subiection & power of Conscience . Conscience is a knowledge ioyned with a knowledge . For by conscience we knowe what we know ; and by it we knowe that thing of our selues which God knoweth of vs. The naturall condition of euery mans conscience is this ; that it is placed in the middle betweene man and God , vnder God and aboue man. And this naturall condition hath two parts : the one is the subiection of conscience to God and his word ; the second is a power whereby the conscience is ouer the man to vrge and binde him . Of the first , we haue this rule , that God alone by his word doeth onely binde conscience properly : for he is the onely Lord of the conscience , which created it , and gouerns it . He againe is the onely lawe-giuer , that hath power to saue or destroy the soule , for the keeping and breaking of his Lawes . Iam. 4. 12. Againe , mans conscience is knowne to none but to God , and it is he onely that giues libertie to the conscience , in regard of his owne lawes . Vpon this it followeth , that no mans commandement or Lawe can of it selfe , and by it owne soueraigne power binde conscience , but doeth it onely by the authoritie and vertue of the written word of God , or some part thereof . Nowe the Power of conscience appeares in Pauls rule : Whatsoeuer is not of faith , that is , whatsoeuer man doeth , whereof he is not certainly perswaded in iudgement and conscience , out of Gods word , it is sinne . More plainely : a thing may be said , not to be done of faith two waies . First , when it is done , with a doubting and vnresolued conscience , as in those that are weake in knowledg . Of which sort were some in the Primitiue Church , who notwithstanding they heard of the doct●ine of Christian libertie , yet they were of opinion , that after Christs ascension , there was a difference to be made of meats , and therevpon thought , they might not eat of some kind of meats . Suppose now , that these persons ( by accident ) should haue bin drawne to eate swines flesh , which themselues had holden a thing forbidden ▪ these men vpon this very fact haue sinned , because that which they did , was vpon an vnresolued conscience . Secondly , when a thing is done vpon an erronious conscience , it is done not of faith , and therefore a sinne . The reason is , because the conscience , though it erre and be deceiued , yet it bindeth so sarre forth , as that if a man iudge a thing to be euill , either simply or in some respect , ( though falsely ) and yet afterward doeth it , he hath sinned and offended the Maiestie of God , as much as in him lie●h . THus much touching the Preambles , or Groundes of this doctrine . Nowe it remaineth that we come to the Questions of Conscience . These Questions may be fitly deuided , according to the matter or subiect of them , which is Man. Now as Man is considered diuers waies , that is to say , either apart by himselfe , or as he standes in relation to another , and is a member of a Societie : so the Questions of Conscience are to be distinguished , some concerning man simply considered by himselfe : some againe , as he stands in relation to another . Mā stādeth in a twofold relatiō : to God , or to Mā . As he stāds in relatiō to man , he is a part of a bodie , and a member of some societie . Nowe the Questions that concerne him , as a member of a societie , are of three sorts , according to the three distinct kinds of societies . For euery mā is either a member of a Family , or of the Church , or of the Cōmonwealth ▪ And answerably , some Questiōs concerne man as a member of a family : some as he is a mēber of the Church : some as he is a member of the Commonwealth . In a word therfore , all Questiōs touching mā , may be reduced to 3. generall heads . The first wherof is , concerning man simply considered as he is a man. The secōd , touching man as he stāds in relatiō to God. The third , concerning him as he is a member of one of the three societies , that is , either of the Family , or of the Church , or of the Commonwealth . QVestions of the first sort , as man is a Christian , are especially three . The first : What a man must doe , that he may come into the fauour of God and be saued ? The second , Howe he may be assured in conscience of his owne saluation ? The third , Howe he may recouer himselfe , when he is distressed or fallen ? I. Question . What must a man doe , that he may come into Gods fauour , and be saued ? FOr answer to this question , some Ground must be laid down before hand . For it is to be considered , and remembred in the first place , how and by what meanes , God that saueth brings a man to saluation . In the working and effecting of our saluation , there are two speciall works of God : the giuing of the first grace , and after that the giuing of the second . The former of these two workes , hath X. seuerall actions . I. God giues man the outward meanes of saluation , specially the Ministerie of the word : and with it , he sends some outward crosse , to breake and subdue the stubbernnesse of our nature , that it may be made plyeable to the will of God. II. This done , God brings the minde of man to a consideration of the Lawe , and therein generally to see what is good , and what is euill , what is sinne , and what is not sinne . III. Vpon a serious consideration of the Law , he makes a man particularly to see and know , his own peculiar and proper sinnes . IV. Vpon the sight of sinne , he smites the heart with the spirit of feare , whereby when man seeth his sinnes , he makes him to feare punishment and hell , and to dispaire of saluation , in regard of any thing in himselfe . Now these foure actions , are indeed no fruits of grace , but are onely workes of preparation going before grace ; the other actions which follow , are effects of grace . V. The fift action of grace therefore is , to stirre vp the minde to a serious consideration , of the promise of saluation propounded and published in the Gospel . VI. After this , the sixt is , to kindle in the heart some seeds ot sparkes of faith , that is , a will and desire to beleeue , and grace to striue against doubting and dispaire . Nowe at the same instant , when God beginnes to kindle in the heart , any sparkes of faith , then also he iustifies the sinner , and withall beginnes the worke of sanctification . VII . Then , so soone as faith is put into the heart , there is presently a combate : for it fighteth with doubting , dispaire , and distrust . And in this combate , faith shews it selfe , by seruent , constant , and earnest inuocation for pardon : and after inuocation followes a strength & preuailing of this desire . VIII . Furthermore , God in mercie quiets and setles the Conscience , as touching the saluation of the soule , and the promise of life , whereupon it resteth and staieth it selfe . IX . Next after this setled assurance , & perswasion of mercie , followes a stirring vp of the heart to Euangelicall sorrow , according to God , that is , a griefe for sinne , because it is sinne , and because God is offended : and then the Lord workes repentance , whereby the sanctified heart turnes it selfe vnto him . And though this repentance be one of the last in order , yet it shewes it selfe first : as when a candle is brought into a roome , we first see the light before wee see the candle , and yet the candle must needes be , before light can be . X. Lastly , God giues a man grace to endeauour , to obey his commandements by a newe obedience . And by these degrees , doeth the Lord giue the first grace . The second worke of God tending to saluation , is to giue the second grace : which is nothing else , but the continuance of the first worke begun , that a man may perseuere in grace to the ende . Now then to come the Answer ; the holy Ghost hath propounded to vs , this Question of conscience , together with the resolution thereof , in these examples following . The men that were at Peters sermon , beeing touched with the sense of their owne miserie , vpon the doctrine which had beene deliuered , as the Holy Ghost saies , were pricked in their hearts , and cried one to another : Men and brethren what shall we doe ? Peter mooued by the spirit of God answers them , Repent and bee baptized , for the remission of your sinnes . The like was the case of the Iayler , who , after that the stubbernnesse of his heart was beaten downe , by feare of the departure of the prisoners , he came trembling , and fell downe before Paul and Silas , and mooued this question vnto them ; Sirs , vvhat must I doe to bee saued ? To whome they gaue answere , Beleeue in the Lord Iesus , and thou shalt be saued , and thine houshold . The young man in the Gospell sues to Christ , and askes him , What shall I doe to be saued ? Christ answers him . Keepe the Commandements . When he replied that he had kept them from his youth , Christ tells him , that he must goe yet further , and sell all that he hath , and giue to the poore . And Iohn tells the Scribes and Pharises , who came vnto his Baptisme , and confessed their sinnes , that if they would flie from the wrath to come , they must repent , and bring forth fruits worthie a mendement of life . I answer then out of all these places , that he that would stand in the fauour of God and be saued , must doe foure things ; first humble himselfe before God : secondly , beleeue in Christ : thirdly , repent of his sinnes : fourthly , performe newe obedience vnto God. For the first . Humiliation is indeede a fruite of faith : yet I put it in place before faith , because in practise it is first . Faith lieth hid in the heart , and the first effect wherein it appeares , is the abasing and humbling of our selues . And here we are further to consider three points : first , wherein stands humiliation : secondly , the excellencie of it : thirdly , the Questions of conscience that concerne it . Touching the first point , Humiliation stands in the practise of three things . The first is , a sorrow of heart , whereby the sinner is displeased with himselfe , and ashamed in respect of his sins . The second is , a confession to God , wherein also three things are to be done : first , to acknowledge all our maine sinnes originall and actuall : secondly , to acknowledge our guiltinesse before God : thirdly , to acknowledge our iust damnation for sinne . The third thing in Humiliation , is supplication made to God for mercie , as earnestly as in a matter of life and death : and of these three things we haue in scripture the examples of Ezra , Daniel , and the Prodigall sonne . Ezra 9. Dan. 9. Luk. 15. The second point is , the excellencie of Humiliation , which stands in this , that it hath the promises of life eternall annexed to it , Esa. 57. 15. I dwell in the high and holy place : with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble , and to giue life to them that are of a contrite heart . Psal. 51. 17. A contrite and a broken heart , O God , thou wilt not despise . Prou. 28. 13. He that hideth his sinnes shall not prosper : but he that confesseth and forsaketh them shall finde mercie . 1. Ioh. 1. 9. If we acknowledge our sinnes , he is faithfull and iust , to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . By all these and many other places , it is manifest , that in the very instant , whē a sinner begins , truly in heart and conscience to humble himselfe , he is then entred into the state of saluation . So soone as Dauid said , I haue sinned , Nathan pronounceth in the name of the Lord , that his sinnes were put away . And Dauid himselfe saith , alluding to the former place , I said I will confesse my sinne , and loe , thou forga●est the wickednesse of my sinne . When the Prodigall sonne had but said , I will goe to my father , &c. euen then , before he humbled himselfe , his father meetes him , and receiues him . The third point , is touching the Questions of conscience , concerning Humiliatiō , all which may be reduced to foure principall Cases . I. Case . What if it fall out , that a man in humbling himselfe , cannot call to minde either all , or the most of his sinnes ? I answer ; A particular humiliation indeed is required , for maine and known sins : but yet there are two cases , wherein generall repentance , will be accepted of God for vnknown sinnes . One is , when a man hath searched himselfe diligently , and by a serious examination , passed through all the commandements of God , and yet after such examination and search made , cannot call to remembrance his particular offences ; then the generall repentance is accepted . For this is answerable to the practise of Dauid , who after long search , when he could not attaine to the knowledge of his par●icular slippes , then he addresseth himselfe to a generall humiliation , saying , Who knoweth the errours of this life ? Clense me Lord from my secret faults : and vpon this , he was no doubt accepted . Againe , when a man humbleth himselfe , and yet is preuented by the time , so as he cannot search his heart and life , as he would : his generall repentance will be taken and accepted of God. The truth hereof appeares in the theife vpon the crosse , who hauing no time to search himselfe , made no speciall humiliation , yet vpon his generall confession he was accepted . Now the ground of this doctrine is this ; He that truely repents himselfe of one sinne , in this case when he is preuented : is , as if he repented of all . II. Case . What must a man doe , that finds himselfe hard hearted , and of a dead spirit , so as he cannot humble himselfe as he would ? Answ. Such persons , if they humble themselues , they must be content with that grace which they haue receiued . For if thou be grieued truely and vnfainedly for this , that thou canst not be grieued , thy humiliation shall be accepted , For that which Paul saith of almes , may be truely said in this case , that if there be a readie minde , a man shall be accepted , according to that he hath , and not according to that he hath not . III. Case . Whether the party , that is more grieued for losse of his friend , then for offence of God by his sinne , doeth or can truely humble himselfe ? Answ. A man may haue a greater griefe for an earthly losse , then for the other , and yet be truely grieued for his sinnes too . The reason is , because that is a bodily , naturall , and sensible losse , and accordingly sorrow for it is naturall . Now the sorrow for the offending of God , is no sensible thing , but supernaturall and spirituall ; and sensible things doe more affect the minde , then the other . Dauid did notably humble himselfe for his sinnes , and he did exceedingly mourne for the losse of his sonne Absolom , yea and more too then for his sinnes , Would God I had died for thee Absolom , O Absolom my sonne , my sonne , &c. Againe I answer , that the sorrow of the minde , must be measured by the intention of the affection , and by the estimation of the thing for which we sorrow . Now sorrow for sinne , though it be lesse in respect of the intentiō therof ▪ yet is it greater in respect of the estimation of the minde , because they which truly mourne for their sinnes , grieue for the offence of God , as the greatest euill of all ; and for the losse of the fauo●● of God , as for losse of the most excelle●t & pre●ious thing in the world . IV. Case . Whether it be necessarie in humiliation , that the heart should be smitten with a sensible sorrowe ? Answer . I. In sorrow for sinne , there are two things : first , to be displeased for our sinnes ; secondly , to haue a bodily moouing of the heart , which causeth crying and teares . The former of these is necessarie , namely in heart , to be deepely displeased with our selues : the latter is not simply necessarie , though it be commendable in whomsoeuer it is , if it be in truth ; for Lydia had the first but not the secōd . II. It falleth out oftentimes , that the greatnesse of the griefe , taketh away the sensible paine , and causeth a nummednesse of the heart , so that the partie grieueth not . III. Sometimes the complexion will not affoard teares : & in such there may be true humiliation , though with drie cheekes . The second thing to be done for the attaining of Gods fauour , and consequently of saluation , is to Beleeue in Christ. In the practise of a Christian life , the duties of humiliation and faith cannot be seuered , yet for doctrines sake , I distinguish them . In Faith there are two things required , and to be performed on our behalfe . First , to know the points of religion , and namely the summe of the Gospell , especially the promise of righteousnesse and life eternall by Christ. Secondly , to apply the promise , and withall the thing promised , which is Christ , vnto our selues ▪ and this is done , when a man vpon the commandement of God , sets downe this with himselfe , that Christ and his merits belong vnto him in particular , and that Christ is his wisdome , iustification , sanctification , and redemption . This doctrine is plaine out of the sixt of Iohn : for Christ is there propounded vnto vs , as the bread and the water of life . Therefore faith must not be idle in the braine , but it must take Christ and apply him vnto the soule and conscience , euen as meate is eaten . The Questions of conscience touching Faith are these . First , howe we may truely apply Christ , with all his benefits vnto our selues . For wicked men apply Christ vnto themselues falsely , in presumption , but fewe doe it truely , as they ought to doe . I answer , that this may be done , we must remember to doe two things . First , lay downe a foundation of this action , and then practise vpon it . Our foundation must be laid in the word , or else we shall faile in our application , and it consists of two principles . The one is : As god giues a promise of life eternall by Christ , so he giues commandement , that euery one in particular , should apply the promise to himselfe . The next is , that the Ministerie of the word , is an ordinarie meanes , wherein God doeth offer , and apply Christ with all his benefits to the hearers , as if he called them by their names : Peter , Iohn , Cornelius , Beleeue in Christ and thou shalt be saued . When we haue rightly considered of our foundation : the Second thing is , to practise vpon it , and that is , to giue our selues to the exercises of faith and repentance ; which stand in meditation of the word , and praier for mercie and pardon : and when this is done , then God giues the sense and increase of his grace . VVhen Lydia was hearing the sermon of Paul , then God opened her heart , Act. 16. 12. Secondly , it is demaunded : When faith beginnes to breed in the heart , and when a man beginnes to beleeue in Christ ? Answer . VVhen he beginnes to be touched in conscience for his owne sinnes , and withall hungers and thirsts after Christ , and his righteousnesse , then beginneth faith . The reason is plaine . As faith is renewed , so it is begunne , but it is renewed when a man is touched in conscience for his sinnes , and beginnes a new to hunger after Christ : therefore when these things first shew themselues , then faith first begins . For these were the things that were in Dauid , when he renewed his repentance . The third dutie necessarie to saluation is Repentance . In which , two things are to be cōsidered ▪ the beginning , namely , a Godly Sorrow 2. Cor. 7. and vpon this sorrowe a Change. In Sorrowe we consider , first , the nature of it ; secondly the properties of it . Touching the nature of sorrow , it is either inward or outward . The inward sorrow , is when a man is displeased with himselfe for his sinnes . The outward , when the heart declares the griefe thereof by teares , or such like signes . And sorrow in this case , called a godly sorrow , is more to be esteemed by the first of these , then by the second . The propertie of this sorrow , is to make vs to be displeased with our selues , for our sinnes directly , because they are sins , & doe displease God. If there were no iudge , no hell , or death , yet we must be grieued because we haue offended , so mercifull a God and louing father . And as godly sorrowe will make vs thus to doe , so is it the next cause of repentance , and by this is repentance discerned . The next thing in repentance is , the Change of the minde and whole man in affection , life & conuersation . And this standeth in a constant purpose of the mind , and resolution of the heart , not to sinne , but in euery thing to doe the will of God. Hereupon Paul exhorteth them , to whome he wrote , to continue in the loue of God , and in the obedience of his word . Barnabas when he came to A●tioch , and had seene the grace of God , was glad , and exhorted all , that with purpose of heart they should cleaue vnto God , or continue with the Lord. So the Prophet Ezekiel saith , If the wicked will turne from all his sinnes , and keepe all my statutes , and doe that which is lawfull and right , he shall surely liue and shall not die . In this purpose stands the very nature of repentance , and it must be ioyned with humiliation and faith , as a third thing availeable to saluation , and not to be seuered frō them . For a man in shew may haue many good things : as for exāple , he may be hūbled , & seeme to haue some strength of faith ; yet if there be in the said man , a want of this purpose & resolutiō not to sinne , the other are but dead things , & vnprofitable , and for all them , he may come to eternall destruction . Furthermore , we must distinguish this kind of purpose , from the minde and purpose of carnall men , theeues , drunkards , harlots , vsurers ; for they will confesse their sins , and be sory for them , yea and shed some teares , wishing they had neuer sinned as they haue . In these men , indeede there is a wishing will for the time , but no setled purpose . And it is a propertie of nature to auoid euill , but to haue a constant resolution of not sinning , is a gift of grace ; and for this , it is , that we must labour , otherwise our repentance , is no true and sound repentance . The fourth & last dutie , is to performe Newe obedience vnto God in our life and conuersation . In this newe obedience , three things are required . First , it must be a fruit of the spirit of Christ in vs , for when we doe any good thing , it is Christ that doeth ' it in vs. Paul saith , that good which I doe , I doe it not , but Christ that dwelleth in me . Secondly , this new obedience must be , the keeping of euery commandement of God. For as Saint Iames saith , He that breaks one commandement , is guiltie of all : that is , he that doeth willingly and wittingly breake any commandement , and makes not conscience of some one , maketh not conscience of any , and before God he is as guiltie of all , as if he had broken all . Thirdly , in newe obedience , the whole man must endeauour , to keepe the whole law in his minde , will , affections , and all the faculties of soule and bodie . As it is said of Iosiah , that he turned to God , according to all the lawes of Moses , with all his heart . There are yet three other things required in him , that must performe new obedience : first , he must not liue in the practise of any outward sinne . Secondly , there must be an inward resisting and restraining , of the corruption of our nature , and of our hearts , that we may truely obey God , by the grace of the spirit of God. The heart of Ioseph was readie prest , to resist the euill request of Potiphars wife . And Dauid staid his affection from revenging himselfe vpon Shemei , when he cursed him . Thirdly , he must stirre vp and exercise the inward man , by all spirituall motions of Faith , Ioy , Loue , Hop eand the praise of God. Here a necessarie Question is mooued . Cōsidering that all good workes , are the fruits of a regenerate person , & are contained vnder newe obedience ▪ How a man may doe a good worke , that may be accepted of God , & please him ? For resolutiō wherof , it is to be carefully remēbred , that to the doing of a good worke , sundrie things are required : Wherof , some in nature do goe before the worke to be done , some doe accompany the doing thereof , and some againe doe followe the worke , being required to be done , when the worke is done . Before the worke , there goes reconciliation : for the person must be reconciled vnto God in Christ , and be pleasing to him : for if the person of the worker doe not please God , the worke it selfe cannot ; neither are workes of what dignitie soeuer , to be esteemed by the shevv , and outvvard appearance of them , but by the mind and condition of the doer . Againe , before vve doe any good vvorke , vve must by praier lift vp our hearts vnto God , and desire him to inable vs by his spirit to doe it , & to guid vs by the same , in the action , vvhich vve are about to doe . This did the Prophet Dauid oftentimes , as vve may read in the Psalmes , but especially in Psal. 143. 10. when he saith ; Teach me to doe thy will O God , for thou art my God , let thy good spirit lead me , vnto the land of righteousnesse . In the doing of the worke , we are to consider two things ; the matter , & the manner or forme of doing it . For the matter , it must be a worke commanded in the word of God. Christ saith of the Pharises , that they worshipped him in vaine , teaching for doctrines , the commandements of men . He therefore that will doe a worke , tending to the worshippe of God , must doe that which God commandeth . And here we must remember , that a thing indifferent in the case of off●nce , comes vnder a commandement of the morall lawe . To which purpose Paul saith , If eating flesh will offend my brother , I will eate no flesh while the world standeth ; His meaning is , that though his eating of flesh , was a thing indifferēt in it selfe : yet in case of offence , his minde was to abstaine from it , as much as from the breach of the Law of God Againe , if an action indifferent , comes within the case , of furthering the good of the Common wealth , or Church , it ceaseth to be indifferent , and comes vnder commandement ; and so all kind of callings and their workes , though neuer so base , may be the matter of good workes . Now for the forme of the worke , there must be first a generall faith , whereby we must be perswaded that the thing to be done , may lawfully be done ; for , what soeuer is not of faith , is sinne . Secondly , a particular or iustifying faith , which purifieth the heart , and maketh it fit to bring forth a good worke : for it giues a beginning to the worke , & also couers the wants and defects thereof , by apprehending and applying vnto vs , Christ and his merits . Thirdly , it must be done in obedience ; for knowing the thing to be do●e , to be commanded of God , we must haue a minde and intention , to obey God in the thing we doe . It will be here demanded , seeing workes must be done in obedience , how , and to what part of the word we must direct our obedience ? I answer : to the Law , but howe ? not considered in his rigour , but as it is qualified , mollified , and tempered by the gospel : for according to the rigour of the Lawe , which commandes perfect obedience , no man can possibly doe a good worke . Furthermore , the Ends of a good worke are manifold : first , the honour and glory of God. Whether ye eate or drinke ▪ or what soeuer ye doe , doe all to the glory of God. Secondly , the testification of our thankefulnes vnto God , that hath redeemed vs by Christ. The third is , to edifie our neighbour , and to further him in the way to life euerlasting . The fourth is to exercise & confirme our faith and repentance , both which be much strengthned , by the practise of good workes . Fiftly , that we may escape the punnishment of sinne , the destruction of the wicked : and obtaine the reward of the righteous , life euerlasting . Sixtly , that we may be answerable to our calling , in dooing the duties thereof , and in walking as children of light , redeemed by Christ Iesus . Seuenthly , that we may pay the debt , which we owe vnto God. For we are debters to him in sundry regardes ; as we are his creatures : as we are his seruants : as we are his children : In a word , as we are redeemed by Christ , and our whole debt is , our duty of praise and thanksgeuing . After the worke is done , then comes the acception of it . God acceptes of our workes diuers waies . First , in that he pardoneth the fault which comes from vs , and secondly , in that he approoues his owne good worke in vs. We then after we haue done the worke , must humble our selues , and intreat the Lord to pardon the wantes of our workes , & say with Dauid , Lord enter not into iudgement with thy seruant : and with Daniel , Lord vnto vs belongeth open shame & cōfusion , but to thee righteousnes , compassion , and forgiuenes . And the reason is plaine , because in vs there is no goodnesse , no holines , no righteousnes , nor any thing that may present vs acceptable in his sight : and for this cause Paul saith , I know nothing by my selfe , yet am I not thereby iustified . Great reason then , that we should humble our selues before God , for our wants , and pray vnto him , that he will in mercie accept our indeauour , and confirme the good worke begunne in vs , by his holy spirit . II. Question . THe next generall Question touching man as he is a Christian is , How a man may be in conscience assured , of his owne saluation ? For answer to this Question , diuers places of scripture are to be skanned ; wherein this case of conscience , is fully answered and resolued . The first place is Rom. 8. 16. And the spirit of God testifieth together with our spirits , that we are the sonnes of God. In these words are two testimonies of our adoption set downe ; the Spirit of God dwelling in vs , & testifying vnto vs , that we are Gods children : and our Spirit , that is , our conscience , sanctified and renewed by the holy Ghost . Here put the case , that the testimonie of the spirit be wanting : then I answer , that the other testimonie , the sanctification of the heart , will suffice to assure vs. VVe know it sufficiētly to be true , and not painted fire , if there be heare , though there be no flame . Put the case againe , that the testimonie of the spirit be wanting , and our sanctification be vncertaine vnto vs , how then may we be assured ? The answer is , that we must then haue recourse to the first beginnings , and motions of sanctification , which are these . First , to feele our inward corruptions . Secondly , to be displeased with our selues for them . Thirdly , to begin to hate sinne . Fourthly , to grieue so oft as we fall and offend God. Fiftly , to auoid the occasions of sinne . Sixtly , to endeauour to doe our dutie , and to vse good meanes . Seuenthly , to desire to sinne no more . And lastly , to pray to God for his grace . Where these and the like motions are , there is the spirit of God , whence they proceede : and sanctification is begunne . One apple is sufficient to manifest the life of the tree , and one good and constant motion of grace , is sufficient to manifest sanctification . Againe , it may be demaunded , what must be done , if both be wanting ? Answ. Men must not dispaire , but vse good meanes , and in time they shall be assured . The Second place is , the 15. Psalme . In the first verse whereof , this question is propounded , namely , VVho of all the mēbers of the Church , shall haue his habitation in heauen ? The answer is made in the verses following : and in the second verse , he sets downe three generall notes of the said person . One is , to walke vprightly in sinceritie , approouing his heart and life to God : the secōd is , to deale iustly in all his doings : the third is for speech , to speake the truth from the heart ; without guile or flatterie . And because we are easily deceiued in generall signes , in the 3 , 4 , and 5. verses , there are set downe seauen more euident and sensible notes of sinceritie , iustice and trueth . One is in speech , not to take vp or carrie abroad , false reports and slanders . The second is , in our dealings not to doe wrong to our neighbour , more then to our selues . The third is in our companie , to contemne wicked persons worthy to be contemned . The fourth is in our estimation we haue of others , & that is , to honour thē that feare God. The fift is in our wordes , to sweare and not to change : that is , to make conscience of our word and promise , especially if it be confirmed by oath . The sixt is in taking of gaine , not to giue money to vsurie , that is , not to take increase for bare lending , and to lend freely to the poore . The last is , to giue testimonie without briberie or partialitie . In the fift verse , is added a reason of the answer : he that in his indeauour doeth all these things , shall neuer be mooued , that is , cut off frō the Church as an hypocrite . The Third place of scripture , is the first Epistle of Iohn : the principall scope whereof , is to giue a full resolution to the conscience of man , touching the certainty of his saluation . And the principall grounds of assurance , which are there laid down , may be reduced to three heads . The first is this . He that hath communion or fellowship with God in Christ , may be vndoubtedly assured of his saluation . This conclusion is propounded , Chap. 1. v. 3. 4. Where the Apostle tels the Church , that the end of the preaching of the Gospel vnto them was , that they might haue fellowship , not onely mutually among themselues , but also with God the father , and with his Son Iesus Christ. And further , that hauing both knowledge , and assurance of this heauenly communion , to be begun in this life , and perfected in the life to come , their ioy might be full . that is , they might thence reape , matter of true ioy and sound comfort , vnto their soules and consciences . Now whereas it might be haply demaunded by some beleeuers , how they should come to this assurance ? S. Iohn answers in this Epistle , that the certainty thereof may be gathered by foure infallible notes . The first is Remissiō of sins . For though God be in himselfe , most holy and pure , and no mortall man , being vncleane & polluted by sinne , can haue fellowship with him : yet God hath shewed his mercy , to those that beleue in him , and hath accepted of the blood of Iesus Christ his sonne , whereby they are clensed from all their corruptiōs , v. 7. If here it be asked , how this pardon and forgiuenes may be known ? It is answered , by two signes . one is Hūble & heartie Confession of our sins vnto god ; for so saith the Apostle , If we confesse our sins , he is faithfull and iust to forgiue vs our sins , and to clense vs from all iniquitie , v. 9. The other is the pacified Conscience ; for being iustified by faith we haue peace with God : and , If our heart condemne vs not : that is , if our conscience in respect of sinne doth not accuse vs , then haue we boldnesse towards God , Chap. 3. v. 21. The secōd note of fellowship with God , is the sanctifying Spirit , whereby we are renewed in holines and righteousnes : Hereby we know that he abideth in vs , euen by the Spirit which he hath giuen vs , Chap. 3. v. 24. The third is , holines & vprightnes of heart & life . To this end the Apostle saith , If we say that we haue fellowship with him , and walke in darknes , we lie & doe not truely : but if we walke in the light , as he is in the light , we haue fellowship one with another , &c. Chap. 1. 6. 7. The fourth is , perseuerāce in the knowledge and obedience of the Gospel . So the same Apostle exhorteth the Church : Let therfore abide in you that same doctrine cōcerning Christ , which ye haue heard from the beginning . If that which ye haue heard from the beginning , remaine in you , that is , if ye beleeue and obey it ; you also shall continue in the same , and in the father . Chap. 2. 24. The second Ground . He that is the adopted sonne of God , shall vndoubtedly be saued . This point the Apostle plainely declareth , when he saith : Beloued now are we the sonnes of God. — And we knowe , that is , we are vndoubtedly assured by faith , that when Christ shal appeare in glory , we shal be like vnto him , for we shall see him as he is . That the latter part of these words , is thus to be expounded , I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul , where he saith , When Christ which is our life shall appeare , then shall we also appeare with him in glory . And againe , If we be sonnes , we are also heires , euen the heires of God , and heires annexed with Christ , if so be that we suffer with him , that we may also be glorified with him . Nowe put the case , that the conscience of the beleeuer , will not rest in this , but desires to be further resolued , touching the certainetie of his adoption ? Then I answer , that he must haue recourse vnto the signes , whereby a sonne of God may be discerned from a child of the deuill : and these are principally three . First is , truely to beleeue in the name of the sonne of God : for those that haue God for their father , are made the sonnes of God , by faith in Iesus Christ. And this faith shewes it selfe by obedience . For hereby we are sure that we knowe Christ , that is , that we beleeue in him , and apply him with all his benefits vnto our soules , If we keepe his commandements . Nay further , He that saies , I knowe him , and keepes not his commandements , is a liar , and the trueth is not in him , chap. 2 , 3 , 4. The second signe is , a heartie desire , and earnest indeauour to be clensed of his corruptions . Euery sonne of God that hath this hope , purifieth himselfe , euen as Christ is pure , chap. 3. vers . 3. The third is , the loue of a Christian , because he is a Christian : for hereby saies the Apostle , are the children of God known from the children of the deuill : because the sonnes of Satan doe hate their brethren , ( as Cain did his brother Abel ) euen for the good workes which they doe . On the other side , Gods adopted sonnes , may hereby know themselues to be translated from death to life , because they loue the brethren , Chap. 3. 10 , 11 , 12 , &c. The third Ground . They that are assured , of the loue of God to them in particular , may also be certainely assured of their owne saluation . This doctrine followes necessarily vpon the Apostles words , chap. 4. v. 9. For those whome God hath loued from all eternitie , to them he hath manifested his loue , by sending his onely begotten sonne into the world , that they might liue through him eternally . But howe may a man be assured of Gods speciall loue and fauour ? The same Apostle answers , by two notes ; The first is the loue of our brethren : and that according to Gods commandement , wherein it is commanded , that he that loues God , should loue his brother also 4. 21. Andif any man say , I loue God , and hate his brother , be is a liar . For howe can he that loueth not his brother , whome he hath seene , loue God whome he hath not seene ? 4. 20. Nowe that a man deceiue not himselfe in the loue of his brother ; Saint Iohn giues three rules : One , that Christian brotherly loue , should not be , for outward respects or considerations , but principally , because they are the sonnes of God , and members of Christ : Euery one that loueth him which did beget : that is god the father , loueth him also which is begotten of him . 5. 1. Another is , that it must not be outward , in shew onely , but inward in the heart . Let vs not loue in word or in tongue onely , but in deede and in trueth . 3. 18. Lastly , that it be not onely in time of prosperitie , but vvhen hee stands in most neede of our loue . For whosoeuer hath this worlds good , and seeth his brother haue neede , and shutteth vp the bovvels of compassion from him , howe dvvelieth the loue of god in him ? 3. 17. The second note of Gods loue vnto vs is , our loue of god . For those whome God loueth in Christ , to them hee giues his grace , to loue him againe : And this louing of him againe , is an euident token of that loue , wherewith he loueth them . So saith the Apostle , We loue him , because hee loued vs first , 4. 19. If it be demaunded , howe a man may be assured that he loueth God ? the answer is , hee may knowe it by two things ; first by his conformitie to him in holinesse . The child that loues his father , will be willing to tread in the steppes of his father : and so in like manner , he that loueth God , will indeauour euen as hee is , so to be in this world . 4. 17. But howe is that ? not in equalitie and perfection , but in similitude and conformitie , striuing to be holy , as he is holy , and indeauouring to doe his will in all things . Secondly , by the vveaning of his affection from the things of this world , yea from all pleasures and delights of this present life , so farre forth , as they are seuered from the feare , and loue of God , Loue not this vvorld , nor the things that are in the world : if any man loue this world , the loue of the father is not in him . 2. 15. The Fourth place , is in the second of Timothie , 2. 19. The foundation of God remaineth sure , and hath this seale , The Lord knoweth who are his , and let euery one that calleth vpon the name of the Lord , depart from iniquitie . In these wordes , Paul goeth about to cut off an ofsence , which the Church might take , by reason of the fall of Hymenaeus and Philetus , who seemed to be pillars , and principall men in the Church . And to confirme them against this offence , he saith ; The foundation of God , that is , the decree of Gods election , stands firme and sure : so as those which are elected of God , shall neuer fall away , as these two haue done . And this he declares by a double similitude ; First of all he saith , the election of God , is like the foundation of an house , which standeth fast , though all the building be shaken . Secondly he saith , that election hath the seale of God , and therefore may not be chāged ; because things which are sealed , are thereby made sure and authenticall . Nowe this seale hath two parts : the first concerns God , in that euery mans saluation is written in ▪ the booke of life , and God knoweth who are his . And because it might be said , God indeede knowes who shall be saued , but what is that to vs ? we knowe not so much of our selues . Therfore Saint Paul to answer this , sets downe a second part of this seale , which concerns man , and is imprinted in his heart and conscience ; which also hath two branches ▪ the gift of invocation , and a watchfull care , to make conscience of all & euery sinne , in these words , And let euery one that calleth vpon the name of the Lord , depart from iniquitie . VVhereby he signifieth , that those that can call vpon God , & giue him thanks for his benefits , and withall , in their liues make conscience of sinne , haue the seale of Gods election imprinted in their hearts , and may assure themselues they are the Lords . A Fift place of scripture , touching this question is , 2. Pet. 1. 10. Giue all diligence to make your election sure , for if you doe these things , you shall neuer fall . Which words containe two parts : first , an Exhortation , to make our election sure , not with God , for with him all things are knowne , but to ourselues , in our owne hearts and consciences . Secondly , the Meanes whereby to come to this assurance , that is , by doing the things before named , in the 5 , 6 , and 7. verses ; & that is nothing else , but to practise the vertues of the morall law , there set downe , which I will briefly shewe what they are , as they lie in the text . To faith , adde vertue ] by faith he meaneth true religion , and that gift of God , whereby we put our trust and confidence in Christ. By vertue , he meaneth no speciall vertue , but ( as I take it ) an honest and vpright life before men , shining in the vertues and workes of the morall law . By knowledge , he meanes a gift of God , whereby a man may iudge , how to carrie himselfe warily , and vprightly before men . By temperance , is vnderstood a gift of God , whereby we keepe a moderation of our naturall appetite , especially about meate , drinke , and attire . By Patience , is meant a vertue , whereby we moderate our sorrowe , in induring affliction . Godlines ▪ is another vertue , whereby we worship God , in the duties of the first table . Brotherly kindnesse , is also that vertue , whereby we imbrace the Church of God , & the members thereof with the bowels of loue . And in the last place , Loue , is that vertue , wherby we are well affected to all men , euen to our enemies . Now hauing made a rehearsall of these vertues : in the tenth verse he saith , If ye doe these things , ye shall neuer fall , that is to say , If ye exercise your selues in these things , you may hereby be well assured and perswaded , of your election and saluation . III. Question . THe last generall Question touching man as he is a Christian is , How a man beeing in distresse of minde , may be comforted and releiued ? Ans. Omitting all circumstances ( considering that much might be spoken touching this Question ) I will onely set down that which I take to be most materiall to the doubt in hand . DIstresse of mind , ( which Salomō calls a brokē or troubled spirit ) is , whē a mā is disquieted and distempered in conscience , and consequently in his affections , touching his estate before God. This distresse hath two degrees ; the lesse , and the greater : The lesse is a single feare , or griefe , when a man standeth in suspense and doubt , of his owne saluation , and in feare that he shall be condemned . The greater distresse is Despaire , when a man is without all hope of saluation , in his owne sense and apprehension . I call dispaire a greater distresse , because it is not a distinct kind of trouble of minde , ( as some doe thinke , ) but the highest degree , in euery kinde of distresse . For euery distresse in the minde , is a feare of condemnation , and comes at length to desperation ▪ if it be not cured . All distresse of minde , ariseth from temptation , either begunne or continued . For these two doe so necessarily followe , and so inseperably accompany each the other , that no distresse , of what kind soeuer , can be seuered from temptation . And therfore according to the diuers sorts of temptations , that doe befall men , must the distresses of the minde be distinguished . Now Temptations be of two sorts ; either of triall or seducement . Temptations of triall , are such as doe befall men , for the triall and proofe of the grace of God which is in them . The Temptations of triall are twofold : the first is a combate of the conscience directly and immediately with the wrath of God ; which beeing the most grieuous temptation that can be , it causeth the greatest and deepest distresse of conscience . The second is , the Triall of the Crosse , that is , of outward affliction , whereby God maketh proofe of the faith of his children ; and not only that , but of their hope , patience , and affiance in his mercie , for their deliuerance . Temptations of seducement be such , as wherin men are entised , to fall from God & Christ , to any kind of euil . And these are of three kinds . The first is , the temptation of Blasphemies , or the Blasphemous temptation , which is from the Deuill immediately . The second is , from a mans owne sinnes , originall and actuall ; and this also hath sundrie branches , as we shall see afterward . The third proceeds from Imagination corrupted and deceiued . Now answerable to these seuerall kinds of temptations , are the seueral kinds of distresses : and as all temptations may be reduced to those fiue , which haue beene before named : so may all distresses be reduced to fiue heads , arising of the former temptations . Before I come to handle them in particular , we are to consider in the first place , what is the best & most sure generall Remedie , which may serue for all these , or any other kind of temptation , that is incident to man : & by this , the curing of any particular distresse , will be more easie & plaine . This generall Remedie is , the Applying of the promise of life euerlasting , in and by the blood of Christ. For no physicke , no arte or skill of man , can cure a wounded and distressed conscience , but onely the blood of Christ. And that this is the soueraigne remedie of all other , no man doubteth . The maine difficultie , is touching the manner of proceeding , in the application of the promise . Herein therefore three things must be performed . First of all , the partie must disclose the cause of the particular distresse , that the remedie may the better be applied . For the truth is , that the very opening of the cause , is a great ease to the minde , before any remedie be applyed . Yet by the way , this care must be had , that the thing to be reuealed , be not hurtefull to the partie , to whome it is made knowne . For the distresse may happily arise of some confederacie , in matters of Treason ▪ by the concealing whereof , the partie to whome they are reuealed , may intangle himselfe in the same danger . Secondly , if the cause may be knowne , ( for sometime it is hid , from the partie distressed ) thē triall must be made , whether the said partie , be fit for comfort yea or no ? For if he be found to be vnfit , the word of God shall be misapplyed , and consequently abused . His fitnesse for comfort , may be found out , by searching whether he be humbled for his sinnes , or not ; for mē may be in great distresse , and yet not touched at all , for their sinnes . This humiliation stands in sorrow for sinne , with confession of the same vnto God , and in earnest praier for the pardon thereof , with an heartie desire of amendment of life . But if on the other side , the partie be vnhumbled , then the first and principall care must be , to worke in him some beginning of humiliation . This may be done in a freindly , and Christian talke and conference , whereby he must first be brought to see , and well to consider his own sinnes ; secondly , to grieue , and to be sorrie for them , at the least , for some of the principall . And touching this sorrow , two things must be remembred : first , that the nature of worldly sorrowe must be altered , by beeing turned , and changed into sorrow according to God. If a mā be in some danger of his life , by bleeding at the nose : experience teacheth , the counsell of the Phisitian is , to open a vaine , and let the partie blood in the arme , that the course thereof may be turned another way : The like order is to be taken with men , that are troubled , with worldly sorrow in their distresse : and that is , to turne the course of their griefe , by causing them to grieue not for worldly respects , or onely in consideration of the punishment due vnto their sinnes , but principally for the very offence of God , in , and by their sinnes committed . This done , a second care must be had , that this sorrow for sinne be not confused , but a distinct sorrow . The man that is in sorrow , must not be grieued onely , because he is as other men are , a sinner : but more specially for this , and that particular sinne , by which it comes to passe , that he is such , or such or a sinner , that so his sorrow in respect of sinne , may be distinct , and brought as it were to some particular head . And men in this case , must deale with the partie distressed , as Surgeons are woont to doe with a tumour , or swelling in the bodie , whose manner is , first to applie drawing & ripening plaisters to the place affected , to bring the sore to an head , that the corruption may issue out at some one place : and then afterward healing plaisters which are of great vse to cure the same . Euen so confused griefe , must be reduced to some particulars : and then , and not before , is a man fit for comfort , when his conscience is touched in speciall , in regard of some one or more distinct and seuerall offences . And he that is grieued for one sinne truly , and vnfainedly , from his heart ; shall proportionally be grieued for all the sinnes , that he knoweth to be in himselfe . The third thing required in applying this remedie is , the ministring and conuaying of comfort to the mind of him , that hath confessed his sinnes , and is truly humbled for them : and it is a point of the greatest moment of all . Where if the question be , how this comfort should be ministred ▪ the answer is , it may be done , by bringing the partie troubled , within the compasse of the promise of life . And there be two waies of doing this : the one false , and the other true . Some thinke , that men may be brought within the Couenant , by the doctrine of Vniuersall grace and redemption . But this way , to perswade vs of title in the Couenant of grace , is both false , and vnfit . False it is , because all the promises of the Gospel , are limited with the condition of Faith , and Repentance , not beeing vniuersall , but made onely to such persons , as repent and beleeue : therfore they are indefinite in regard of whole mankind , and to beleeuers they are vniuersall . It is obiected , that God would haue all men to be saued . Ans. The Apostle is the best expounder of himselfe , and he faith in the Acts to the same effect , The time of this ignorance God regarded not , but now he admonisheth all men euery where to repent . In which wordes , Paul addes this circumstance of time ( now , ) to limit this good will of God , to the last age of the world , after the comming of Christ in the flesh , and not to inlarge the same to all the posteritie of Adam . And ●o must he be vnderstood in the place to Timothie , God would haue all men to be saued , that is , now in this last age of the world . And thus the same Apostle 2. Cor. 6. expounds a certaine prophecie of Isai , concerning the acceptable time of grace . Now , saith he , is the acceptable time : behold ( Now ) is the day of saluation , meaning the time of the new Testamēt . And Col. ● . 26. The mysterie hid frō the beginning , is now made manifest to the Saints . And Ro. 16. 26. The reuelatiō of the secret mysterie is now opened . All which , and many other places about the same matter , hauing this circumstance of time ( Now , ) must needs be limited to this last age of the world . As for the note of vniuersalitie , All , it must not be vnderstood of all particulars , but of all kinds , sorts , conditions , and states of men , as may be gathered out of the former words : I would that praiers be made for all men , not for euery particular man : ( for there be some that sinne vnto death , for whome we may not pray , ) but for all states of men , as well Princes as subiects , poore as rich , base as noble , vnlearned as learned , &c. But the saying of Paul is vrged , 2. Cor. 5. 18. God was in Christ , recōciling the World vnto himselfe : therefore the promise in Christ , belongs to the whole World , & consequently to euery one . Ans The same Apostle shall againe answer for himselfe . Rom. 11. 15. The casting away of the Iewes , is the reconciling of the world , that is , of the Gentiles in the last age of the world : for so he said before more plainly , The falling avvay of the Ievv , is the riches of the world , and the diminishing of them , the riches of the Gentiles . And so must that place to the Corinths be vnderstood , namely , not of all and euery man , that liued in all ages and times ; but of thē that were ( by the dispensation of the Gospel ) to be called out of all kingdomes , and nations , after the death and ascenfion of Christ. Thus then the promise of saluation , is not vniuersall , without exception , or restraint : and therefore application made by the vniuersalitie of the promise , admits some falshood . Secondly , this way of applying , is also Vnfit . For the reason must be framed thus : Christ died for all men : but thou art a man : therefore Christ died for thee . The partie distressed will graunt all , and say , Christ indeede died for him , i● he would haue receiued Christ , but he by his sinn● hath cut himselfe off from his owne Sauiour , and hath forsaken him , so as the benefit of his death will doe him no good . The right way of ministring Comfort to a partie distressed followeth . In the handling whereof , first , I will lay downe the Grounds , whereby any man that belongs to God , may be brought within the Couenant . And then , I will shew the Right Way , how they must be vsed , and applied . For the first . Recourse must not be had to all graces , or to all degrees and measures of grace ; but onely such , as a troubled Conscience may feele and reach vnto . For those that be the true children of God , and haue excellent measure of grace ; when they are in distresse , feele little or no grace at all in themselues . The graces then , that serue for this purpose , are three . Faith , Repentance , and the true Loue of God. which is the fruit of them both . And that we may the more easily and truly discerne of them , and not be deceiued , inquirie must be made , what be the Seedes and beginnings of them all . The first Gronnd of grace is this : A desire to repent , and beleeue , in a touched heart and conscience , is faith and repentance it selfe , though not in nature , yet in Gods acceptation . I prooue it thus . It is a principle graunted and confessed of all men ; that in them which haue grace , God accepteth the will for the deede . If there be a willing minde ( saith the Apostle ) it is accepted not according to that a man hath not , but according to that he hath . Againe , God hath annexed a promise of blessednes , and life euerlasting to the true and vnfained desire of grace . Whence it is , that they are in Scripture pronounced blessed , which hunger and thirst after righteousnes . And who are they but such , as feele themselues to want all righteousnes , and doe truly and earnestly desire it in their hearts . For hunger and thirst , argues both a want of something , and a feeling of the want . And to this purpose the holy Ghost saith , To him that is a thirst will I giue to drinke of the water of life freely Now this thirstie soule , is that man , which feeles himselfe destitute of all grace , and Gods fauour in Christ , and withall doth thirst after the blood of Christ , and desires to be made partaker thereof . God is wont mercifully to accept of the desire of any good thing , when a man is in necessitie , and stands in want thereof . The Lord ( saies Dauid ) heares the desire of the poore , that is , of them that are in distresse either of bodie , or minde . Yea , he will fulfill the desire of them that feare him . It will be said , that the desire of good things is naturall : and therefore God will not regard mens desires . I answer , Desires be of two sorts ; some be of such things , as men by the meere light of nature know to be good : for example : the desire of wisdome , of ciuill vertue , of honour , of happinesse , and such like : and all these nature can desire . Others be aboue nature , as the desire of remission of sinnes , reconciliation , and sanctification : and they which seriously desire these , haue a promise of blessednes and life euerlasting . And hence it followes , that desire of mercie , in the want of mercie , is mercie it selfe ; and desire of grace , in the want of grace , is grace it selfe . A second Ground is this . A godly sorrovv whereby a man is grieued for his sinnes , because they are sinnes , is the beginning of repentance , & indeed for substance is repentance it selfe . The Apostle Paul reioyced that he had in the worke of his Ministerie , wrought this godly sorrow in the hearts of the Corinthians , calling it sorrow that causeth repentance not to be repented of . This sorrow may be discerned in this sort : The heart of him in whome it is , is so affected , that though there were no conscience , nor deuill to accuse , no hell for condemnation ; yet it would be grieued in it selfe , because God by sinne is displeased , and offended . I● it be alleadged , that euery one cannot reach to this beginning of repentance , thus to sorrow for his sinne ; then I adde further , if the partie be grieued for the hardnes of his heart , whereby it comes to passe , that he cannot grieue , he hath vndoubtedly receiued some portion of godly sorrow . For it is not nature , that makes vs to grieue for hardnes of heart , but grace . The third Ground is , that A setled purpose , and willing minde to forsake all sinne , and to turne vnto God , ( though as yet no outward cōuersion appeare , ) is a good beginning of true conuersion , & repentance . I thought ( saith Dauid ) I will confesse against my selfe my wickednes vnto the Lord : and thou forgauest the punishment of my sinne . And to this is added ( Selah , ) which is not onely a musicall note , but ; as some thinke , a note of obseruation , to moue vs to marke the things that are set downe , as beeing of speciall weight and moment . And surely this is a matter of great consequence ; that vpon the very vnsained purpose of confession of sinne , God should giue a pardon thereof . Take a surther proofe of this in the Prodigall sonne , whome I take not for one that was neuer called , or turned to God , ( though some doe so , and seeme to haue warrant for their opinion : ) but rather for him that is the child of God , and afterward falls away . Now such a one beeing brought by outward crosses and afflictions , to see his owne miserie , purposeth with himselfe , to returne to his father againe , and to humble himselfe , and confesse his iniquitie : and vpon this very purpose , when he had said , I will goe to my father , and say vnto him , father , I haue sinned , &c. at his returne a farre off , his father receiues him as his child againe , and after acceptation followes his confession . The like is to be seene in Dauid , who beeing reprooued by the Prophet Nathan , for his sinnes of adulterie and murther , presently made confession of them , and at the very same time , receiued by the prophet , sentence of absolution , euen from the Lord himselfe , wherein he could not erre . The fourth Ground . To loue any man because he is a Christian , and a child of God , is a sensible and certaine note of a man that is partaker of the true loue of God in Christ. Hereby ( saith S. Iohn ) we knowe that we are translated from death to life , because we loue the brethren . Loue here is not a cause but onely a signe of Gods loue to vs. And our Sauiour Christ saith , He that receiueth a Prophet in the name of a Prophet , shall receiue a Prophets reward . Now that we be not deceiued in these grounds ; it must be rememebred , that these beginnings of grace , ( be they neuer so weak ) must not be flittering and fleeting , but constant & setled , not stopped or staied in the way , but such as daiely growe and increase : and then they are indeed accepted of God. And he that can finde these beginnings , or any of them truely in himselfe , he may assure himselfe thereby , that he is the child of God. Hauing thus laid downethe Groundes of cōfort : I come now to the way , by which the party in distresse , may be brought within the compasse of the promise of saluation . This way standes in two things ; in making triall ▪ and in applying the promise . First then , triall must be made ▪ whether the person distressed haue in him as yet , any of the forenamed grounds of grace or not . This triall may be made by him that is the comforter , in the moouing of certaine Questions to the said person . And first , let him aske whether he beleeue and repent ? The distressed partie answers no , he cannot repent nor beleeue . Then he must further aske , whether he desire to beleeue and repent ? to this he will answer , he doeth desire it with all his heart ; in the same sort is he to make triall of the other groundes . When a man is in the fit of tentation ; he will say resolutely , he is sure to be dāned . Aske him in this fit , of his loue to God , he will giue answer , he hath none at all : but aske him further , whether he loue a man because he is a Christian , and a child of God , then will he say he doth indeed . Thus after triall made in this manner , some beginnings of faith and repentance will appeare , which at the first lay hid . For God vseth out of the time of prosperitie , by & in distresse and affliction to work his grace . The second point followeth . After that by triall some of the foresaid beginnings of grace , be found out , then comes the right applying of the promise of life euerlasting to the partie distressed . And that is done by a kind of reasoning ; the first part whereof , is taken from Gods word , the second from the testimonie of the distressed conscience , and the conclusion is the applying of the promise , on this manner . He that hath an vnfained desire to repent and beleeue , hath remission of sinnes , and life euerlasting : But thou hast an earnest desire to repent and beleeue in Christ. Therefore remission of sinnes and life euerlasting is thine . And here remember , that it is most conuenient , this application be made by the Minister of the Gospell , who in it , must vse his ministeriall authoritie giuen him of God , to pronounce the pardon . For in distresse , it is as hard a thing , to make the conscience yeild to the promise , as to make fire and water agree . For though men haue signes of grace & mercie in them , yet will they not acknowledge it , by reason of the extremitie of their distresse . In this manner , vpon any of the former grounds , may the troubled and perplexed soule be assured , that mercie belongs to it . And this I take to be , the onely generall and right way , of conforting a distressed conscience . Nowe that the promise thus applyed , may haue good successe , these rules must necessarily be obserued . I. One is , that the comfort which is ministred , be delaied with some mixture of the Law ; that is to say , the promise alone must not be applyed , but withall mention is to be made , of the sinnes of the partie , and of the grieuous punishments , due vnto him for the same . The reason is , because there is much deceipt in the heart of man ; in so much , as oftentimes it falleth out , that men not throughly humbled , beeing comforted either too soone , or too much , doe afterward becom the worst of all . In this respect , not vnlike to the iron , which being cast into the fire vehemētly hot , & cooled againe , is much more hard , then it would haue bin , if the heat had bin moderate . And hence it is , that in the ministring of cōfort , we must somwhat keep thē down , & bring them on by litle & litle to repentance . The sweetnesse of comfort is the greater , if it be delayed with some tartenesse of the Law. II. Another rule is this : If the distressed partie , be much possessed with griefe , of himselfe , he must not be left alone , but alwaies attēded with good company . For it is an vsuall practise of the Deuill , to take the vantage of the place & time , when a man is solitarie and depriued of that helpe , which otherwise he might haue in societie with others . Thus he tempted Eue , when she was apart from her husband . And in this regard , Salomon pronounces a woe to him that is alone . But herein doeth his malice most appeare , in that he is alway readiest , when a man is in great distresse , and withall solitarie , then vpon the sudden to tempt him to dispaire , and to the making away of himselfe . III. Thirdly , the partie in distresse must be taught , not to rest vpon his owne iudgement , but alwaies to submit himselfe , and be content to be aduised by others that are men of wisedome , iudgement , and discretion . A thing to be obserued the rather , because the very neglect thereof , hath caused sundrie persons , to remaine vncomforted for many yeres . IV. Fourthly , the partie distressed , must neuer heare tel of any fearefull accidents , or of any that haue bin in like , or worse case thē himself is . For vpon the very report , the distressed conscience will fasten the accident vpon it selfe , and therby cōmonly wil be drawn to deeper griefe or dispaire . For the mind afflicted will imagine fearefull things , and sometime , the very bare naming of the Deuil , will strike terrour & feare into it . V. Fiftly , The partie that is to comfort , must beare with all the wants of the distressed ; as with their frowardnesse , peeuishnesse , rashnesse , and with their distempered and disordered affections and actions ▪ yea he must put vpon him ( as it were ) their persons , beeing affected with their miserie , and touched with their sorrowes , as if they were his owne , grieuing when he seeth them to grieue , weeping when they doe weepe and lament . VI. Sixtly , he that is the comforter , must not be discouraged , though after long labour and paines taking , there follow small comfort and ease , to the partie distressed . For vsually , it is long before comfort can be receiued ; and why ? surely because God hath the greatest stroke in these distresses of minde , and brings men thorough all the temptations , that he hath appointed , before he opens the heart to receiue comfort . The Church in the Canticles seekes for her beleeued ; but before shee can finde him , shee goes about in the citie , through the streets , and by open places , passing by the Watchmen thēselues , and after shee hath vsed all meanes without helpe or hope , at length shee finds her beloued ▪ him in whome her soule delighteth . Thus much for the generall remedie of all distresses : nowe I come to the particular distresses themselues . The first distresse ariseth of a diuine Temptation , which is a combate with God himselfe immediately . And this distresse is , when the conscience speaks some fearefull things of God , and withall the partie distressed , feeles some euident tokens of Gods wrath . Examples hereof we shall finde many in the word of God. One is , the example of righteous Iob , who hauing beene long in outward afflictions , was withall exercised with the apprehension of the anger of God , and in that state he saith , that the arrows of the Almightie were in him , that the venime thereof , did drinke vp his spirit , that the terrors of God did fight against him . Yea further he addeth , that God was his enemie , and writ bitter things against him : and made him to possesse the sinnes of his youth . And at another time he complaineth , that Gods wrath had torne him , that he hated him , g●ashed vpon him with his teeth , and had sharpened his eies against him In all which , and diuers other places , it appeares that his conscience was exercised , with the sense of the wrath of God , which had nowe euen seazed vpon his soule . Another example we haue in Dauid , who also was exercised with this temptation and trouble of minde , as the first wordes of the 6 Psalme , and the whole tenour thereof doe euidently shewe ; For first , he desires the Lord , not to rebuke him in his wrath , and afterward complaineth , that his griefe was so great , that his very flesh consumed , his bones were vexed , and his bodie brought to such a state , as no sicknesse could haue brought him vnto . And it is not vnlike , that the same Prophet did often fall into the like kind of distresse of minde , as may be gathered out of Psalme , 77 ▪ and sundrie other places . Now as it fared with these , and diuers other seruants of God , in ancient times , so are we not without some instances thereof in our daies . Amongest many , that worthy man Master Luther , writes of himselfe , that he was in this particular temptation , and that he learned in it , the doctrine of the Iustification of a sinner , by the meere mercie of God , without any merit of workes ▪ and vpon the sense and experience of the nature and properties of this distresse , he w●ote● notable exposition of the 6. Psalme of Dauid ▪ ●●e scope and intent whereof , he writeth to be nothing else , but a soueraigne remedie of this and the like distresses of the minde and conscience . If it be demanded , what is the occasion of this kinde of temptation ? I answer , that it ariseth some times , vpon the commission of some notorious sinne , which doth wound the conscience , as in Cain , Iudas , and Saul , who for their great and capit all sinnes , that stinged and wounded their consciences , grew to a fearefull state , and consequently perished in this temptation . Sometimes againe it comes when there is no sinne committed , but obedience to God performed : and then there cannot be rendred any reason of it , either in man , or out of man , saue this , that God will haue it so to be . And the trueth hereof is plaine by the examples of Iob and Dauid before remembred . The Effects of this Temptation are many ▪ and very strange . For outwardly it works vpon the bodie , as it were a burning ague , & it causeth the entralls to rise , the liuer to rowle in the bodie : & it sets a great heat in the bones , & consumes the flesh , more then any sicknes can doe . And that it is so , as I say , beside experience , it is cleare in the word of God. Dauid in this distresse affirmeth , that his eyes were eaten as it were with wormes , and sunke into his head Psal. 6. 7. that his moisture became as the drought in sommer . Psal. 32. 4. and Iob saies , that his skinne was blacke vpon him , his bones were burnt with heat : yea that by meanes of this distresse he was now full of wrinkles , and his leanenes did rise vpon him . It is a principle which Physitians doe hold , that The minde follows the temperature of the bodie , and is affected according to the good or euill constitution thereof : which though it be true , yet withall it is as manifest on the other side , that the bodie doth often follow the state and condition of the minde . For a distressed heart , must of necessitie , make a fainting and a languishing bodie . But the principall thing to be sought for in this temptation , is the Remedie thereof : whereunto there be fiue things required , which are to be practised , as occasion shall be offered . First , choise must be made of the most fit and present remedie , and that must be vsed in the first place . Now the most fit and present remedie is , to bring the partie troubled to the personall exercises of faith and repentance , by , and in him selfe . For this ende , he must examine his conscience most straigthly and narrowly of all the sinnes of his heart , and life . Secondly , he must humbly confesse against himselfe , all his knowne sinnes : and withall acknowledge the due condemnation , that he thereby hath deserued . Thirdly , he must crie to heauen for mercie , intreating the Lord most instantly for pardon , and for the restraint of his wrath due vnto him for his sinne . Dauid beeing in this distresse , performed all these duties , as we may read in the 6. Psalme : and he saith further of himselfe , that whilst he concealed his sinnes , the hand of God was heauie vpon him : but vpon his earnest confession , and deprecation , he receiued mercie . And if we read the booke of Iob , we shall finde that the principall scope thereof is this ; namely , to shew vnto vs , that Iob was throughly exercised with this temptation , and that in the ende hauing beene rebuked both by his friends , and by God himselfe , his recouerie was made , by humbling himselfe , when he saith , Behold , I am vile : againe , now I abhorre my selfe , and repent in dust and ashes . Some may here demand , If it fall out , that the person himselfe , cannot performe any good dutie , of himselfe , by reason of his distraction in soule , and bodie , what must then be done ? Ans. If the partie can but sigh , and sobbe vnto God for mercie , and comfort : it is no doubt , a worke of Gods spirit , and a practise both of faith , and repentance . We knovv not ( saith Saint Paul ) what to pray as we ought , ( namely , in our distresses ) but the Spirit it selfe maketh request for vs , with sighs that cannot be expressed : and therein lies our comfort . Thus Moses at the redde sea beeing in great distresse , & not knowing what to say , or doe , sighed and groned inwardly in his soule vnto the Lord , for helpe and protection : and his very desire was in stead of a loud crie in the eares of the Lord. The second thing is , that triall must be made , whether the partie hath in him any tokens of grace , or not . These tokens are the small beginnings of grace , which before I haue declared . As for example : a griefe because we cannot grieue for sinne as we should : a serious will and desire to beleeue , and repent : a purpose to sinne no more , and such like . If these be found in the partie , then by them as by sure pledges , he may bee assured of the fauour of God towardes him : and where any of these be found , the saying of God to Saint Paul must be vrged , My grace is sufficient for thee : and therewith must the distressed partie stay his minde . Yea we are to be content with any condition in this life , be it neuer so miserabie , so long as we are in the fauour of god , though he should lay vpon vs euen the paines of hell , till the time of our death . So did Dauid , who when he was pursued by his owne sonne , vttered these words vnto God , Behold , if I please thee not , doe with me what thou wilt . And the like was the minde of Paul , who beeing assured of the fauour of God , was content for his glorie , and the saluation of the Israelites ( if it had beene possible ) to be separated from Christ , and to indure the very pangs of hell . The third thing in this cure is , to Applie to the said distressed partie , such promises of God made vnto afflicted persons , as are most large and comfortable . For example , that The Lord is neere to them that are of a contrite heart , and vvill saue such as be afflicted in spirit . Psal. 34. 18. Againe , I came not ( saith our Sauiour Christ ) but to the lost sheepe of the house of Israel . Matth. 15. 24. He saies not , to the straying sheepe , but to such as ate now in the pit , readie to be drowned , or in the Lyons mouth , readie to be deuoured . Againe ▪ The Spirit of the Lord is vpon me , therefore he hath annointed me that I should preach the Gospel to the poore ; that is , to such as are distressed in conscience , and poore in spirit : he hath sent me that I should heale the broken hearted , that I should preach deliuerance to the captiues . These and many other such like promises , are in this case to be vrged , and the partie mooued to indeauour to beleeue them , and to rest himselfe vpon them , though he loose all things els . Fourthly , the partie must be brought to a serious consideration of his life past , and of Gods mercifull dealing with him in former times , and therewith is he to be comforted for the time present . For if aforehand he hath receiued any tokens of the fauour and loue of God , by them he is now to stay and ●o settle his minde . The reason is plaine : the gifts of God are without repentance ; whome he loueth once , he loueth to the ende , and whome he chooseth he calleth , iustifieth , and sanctifieth , and will also in time glorifie . Dauid beeing in such affliction , that he could hardly thinke vpon God , yet he tooke this course , praied to the Lord for comfort , communed with his owne heart , and called to remembrance how God had formerly dealt with him , and with this meditation of the continuall course of Gods mercie in his preseruation , he confirmed his faith , and staied his heart in his greatest troubles . The fifth and last thing to be done , is the remooueall of such reasons and doubts , as the partie distressed vsually makes against himselfe , for his owne ouerthrow . For it is the manner of those that are troubled in minde , to dispute against themselues ; and commonly they are woont to alleadge three things . First , beeing instructed how to humble themselues , and to depend on Gods mercie , they will graunt , that all these indeede are good things , but they belong not to them : for they neither doe , nor can feele any thing , but the tokens of Gods anger , and that they are alreadie entred , into some degrees of condemnation . This obiection may be taken away , by informing them of the manner of Gods dealing in all his workes . For commonly he workes all things in his creatures , in , and by Contraries , if we could know the whole frame of them . Thus in the Creation , euery creature had his beeing of that which had no beeing , and something was made , not of something , but of nothing . After the flood , the signe of Gods couenant , for the preseruation of the world from destruction by raine , is the Raine-bow , which indeede is a naturall signe of raine . When Elias was to prooue the Lord to be the onely true God , against the idolatrous priests of Baal , and that by burnt offerings ; he powred water vpon the sacrifice , and fills a trench with water round about , and in this contrarie meanes was the sacrifice burnt vp . Christ for the curing of a blind man , tēpers spittle & clay together , which in all reason , is a fitter means to put out the eyes ▪ thē to cause the blind to see . Thus in the worke of our Redemption , Christ giues life , not by life , but by death , and he sendes men to heauen by the gates and suburbes of hell . He will not build vpon an olde foundation , but he pulls downe and destroies all , that Man may haue no hope at all in himselfe , but that all the hope he hath , may be in God. First he kills , and then he makes aliue , as Anna speaketh : first he woundeth , and then he healeth . He makes man to sowe in teares , that afterward he may reape in ioy . And he that knoweth Gods dealing to be this , must herewith rest content , and satisfied : because in wrath , God vseth to remember his mercie ; yea his mercie is neuer sweete vnto the palate of the soule , vntill it be seasoned with some tast of his wrath . The Paschall Lambe was eaten with sowre hearbs , to signifie , that we can feele no sweetnes in the blood of Christ , till we first feele the smart of our owne sinnes , & corruptions . Secondly , these persons vse to alleadge against themselues , that if they could feele any cōfort at all , then they would stay their minds , and yeild to good perswasions , & exhortations . To this , the answer is ; That there is a Rule of grace , ( which we must follow ) gathered out of the word of God , and the experience of Gods children , contrarie to the rule of nature . and aboue the light of reason : and it is this , that in case of affliction , we must not liue by feeling , but by faith . This Rule is grounded vpon the speech of the Lord by the Prophet , The iust man shall liue by his faith . When we haue neither sight , nor sense , nor any tast of Gods mercie , but onely apprehend his wrath , euen then we must labour to lay hold of mercie in his word , and promise . Sense , and feeling , are not alwaies fit directions for the time of this life : For he may be the deare child of God , that in prsent feeleth nothing but his wrath and indignation . This indeede is the true triall of our faith , when euen aboue and against reason , we relie on the mercie of God , in the apprehension of his anger . So did Dauid . Out of the deepe , ( saith he ) that is , beeing nowe deepely plunged into the pangs of a distressed conscience , haue I called vpon thee , O Lord : and Iob in the like case . Lord , though though thou kill me , yet will I trust in thee . Abraham is commended by the holy Ghost , amongest other things , for this , that he beleeued in God , aboue hope : that is , against all matter of hope , that might possibly be conceiued , vpon the consideration of the strength of naturall causes . The theife vpon the crosse , feeling nothing but woe : and seeing nothing in Christ but misery & contempt , yet he beleeued in Christ , and was saued . In a word , Christ himselfe when he was forsaken of all men , and voide of all worldly comfort , and felt nothing but the depth of the wrath of God , in his agonie and passion ; yet by the faith of his manhood , he staied himselfe and said , My God , my God. Thirdly , they vse to plead , that their case is desperate , that neuer any was in such a state as they are , neuer any touched with the like distresse of minde . Answ. It is false : For the holy Ghost hath penned three notable places of Scripture , the booke of Iob , & two Psalmes of Dauid , wherein are propounded vnto vs the examples of Iob and Dauid , Gods owne deare seruants , who were in as great distresse , as euer they , or any other haue beene . And they may not thinke , that they euer could be able , to indure greater paines then Christ , who notwithstanding in the anguish of his soule vpon the Crosse , cried out , My God , my God , why hast thou for saken me ? And thus much touching the first kind of trouble of conscience , called the diuine temptation . The second kind of Distresse is that which ariseth from outward afflictions . By Afflictions I vnderstand , all manner of miseries and calamities in this life , from the least to the greatest , from the paine of the little finger , to the very pangs of death . Nowe the Question is , howe the Trouble of minde , arising by Afflictions , may be remedied . For the answer of which question , two things are required of the partie distressed ; Practise and Meditation . The Practise is that , which is to be vsed , in all distresses of minde whatsoeuer . And it is a diligent examination of the conscience in regard of sinne ; an earnest and heartie confession thereof vnto God : & deprecation , that is , earnest praier vnto him , for the pardon of the same . These three things , beeing done truely and vnfainedly from the heart , are a present remedie against this trouble , and bring with them much comfort . Manasses the king of Iudah , that had committed much wickednesse : when he was carried captiue to Babel , and there put in chaines : he humbled himselfe , acknowledged his sinnes , and praied earnestly vnto the Lord , and the issue was good ; for God was intreated of him , & gaue him deliuerance . Iob beeing long in outward affliction , humbled himselfe in like manner , and at length receiued comfort . Daniel humbled himselfe before God , for his owne sinnes , and for the sinnes of Gods people , making request vnto God earnestly for them , and euen when he was in the acte of praying , the Lord sent his angel Gabriel , to giue him notice of deliuerance . Lastly , the Church of God , vnder the crosse , performed the like dutie , Let vs search and trie our waies , and turne to the Lord , , and God in mercie gaue an eare vnto her mourning and lamentation . By all these places , it is apparent , that there is no better remedie in the world , for the minde of man , grieued by meanes of outward afflictions , then the practise of the duties before named . The next thing vnto Practise , is the Meditation of the comfortable doctrines that are set downe in the word of God , touching afflictions . All which doctrines , may be reduced to fiue principall and maine grounds of comfort , shall be laid down in their order . The first Ground is , that All afflictions from the least to the greatest , doe come to passe , not by accident , chance or fortune , but by the speciall prouidence of God. I explaine it thus . In euery particular crosse and affliction , there is the hand of Gods particular prouidence , and that in three regards . First , because God decreeth , and foreappointeth euery particular crosse . Marke the wordes of Paul , Whome God hath foreknowne , them he hath predestinate , to be made like vnto the image of his sonne ; and what is this image ? nothing else , but a conformitie vnto Christ in afflictions for this life , and in glorie for the life to come . Nowe if God hath decreed , that those whome he foreknewe , should be conformable vnto his sonne in these respects , then hath he also decreed the afflictions themselues . Secondly , God doeth not onely barely permit afflictions to be , but also he effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and punishments . I make peace ( saith the Lord ) and I create euill , that is , not the euill of sinne , but of punishment , which is euill in our sense and feeling . For things are tearmed euill two waies : some are euill indeed , some are euill not indeed , but in regard of our sense , apprehension , and estimation ; and of this latter sort are afflictions , which God is said to create . And to this purpose is the saying of the Prophet Amos , Shall there be euill in the citie , and the Lord hath not done it ? Thirdly , as God causeth afflictions , so he ordereth and disposeth them , that is , he limiteth & appointeth the beginning , the end , the measure or quantitie , and the continuance thereof . Yea he also ordereth them to their right endes , namely , his owne glorie , the good of his seruants , and the benefit of his Church . Thus God is said to correct his people in iudgement , that is , so as he will haue the whole ordering of the correction in his owne hand . Ioseph tells his brethren , that when they intended euill against him , in selling him to the Ishmaelites for siluer , God disposed it for good . When Shemei cursed Dauid , he forbade his seruants , so much as to meddle with him , and why ? because ( saith he ) the Lord bade him to curse , and who then dare say vnto him , why hast thou done so ? And to this purpose the Prophet Dauid saith , I held my peace and said nothing : why ? because thou Lord hast done it , Psal. 39. 9. Here some will say , if Afflictions did come onely from God , it were somewhat , but oftentimes they come from men , that beare vs no good will , and therefore no maruell though we be impatient . Answ. When crosses doe come from men , God vseth them as instruments , to execute his iudgements vpon vs ; and in this worke , God is the cheife doer , and they are as tooles , in the hand of the workeman . And the Lord inflicteth them vpon vs by men , to trie our patience vnder the crosse . Ioseph , though he knewe well , the badde dealing of his brethren towards him , yet he looked not to them alone , but to an higher cause , namely , the Lord himselfe , who executed his owne good will by them ; God ( saith he ) disposed it to good . And againe , God did send me before you into Egypt for your preseruation . The Second ground is , the commandement of God , touching the crosse , and obedience vnto him therein . This commandement is expressed , Luk. 9. 23. where we are commanded to take vp our crosse euery day , and follow Christ. Abraham was commanded , with his own hands to sacrifice his onely sonne Isaac ; and to this cōmandement , ( though otherwise a great crosse vnto him ) he addresseth himselfe to yeeld obedience . And in the prophecie of Micah , the Church saith , Shee will beare the wrath of the Lord , that is , shee will performe obedience to him in the crosse , because shee had sinned against him . And S. Peter saith , that God resisteth the proud and giueth grace to the humble , therefore humble your selues vnder the mightie hand of God. And this beeing the commandement of God , that we should yeild obedience to him , in euery affliction , we ought to be no lesse carefull to obey it , then any one commandement of the morall lawe . The Third ground is , that God will be present with his seruants in their afflictions . Vpon this ground , Dauid comforts himselfe , because God had promised to heare him , to be with him in trouble , and to deliuer him . And in another place , though I should walke in the shaddowe of death , I would feare none ill , for thou art with me . &c. Nowe that we may the better vnderstand this doctrine , we are to consider what be the Ends or Effects of Gods beeing with vs in a●fliction , whereby he testifieth his presence , and they are three . The first is , to worke our deliuerance from the crosse : Call vpon me ( saith the Lord ) in the day of thy trouble , and I will deliuer thee . This promise must not be vnderstood simply , but with an exception , so farre forth as it shall be for our good . For all promises of temporall deliuerance , are conditionall , and must be conceiued , with this limitation of the crosse and chastisement , if God please to impose it . Some may say , how if God will not deliuer vs , but leaue vs in the affliction , what comfort shall we then haue ? Answ. In the second place therefore we must remember , that God will temper and moderate our afflictions , so as we may be able to beare them . Habbakuk praieth vnto God , in the behalfe of the Church , that he would in wrath remember mercie . And Paul saith , that the Lord will not suffer vs to be tempted aboue that we are able to beare , but will giue an issue with the temptation . Thirdly , put the case that God doeth not moderate our afflictions , but suffer them to remaine vpon vs , not onely for some time of our life , but to the very death : yet then will be testifie his holy presence another way , namely , by giuing the partie distressed , power and strength to beare his affliction . Vnto you it is giuen ( saith Paul ) for Christ , that not onely ye should beleeue in him , but also suffer for his sake . The Fourth ground of comfort in affliction is , that euery affliction vpon the seruants of God , hath some speciall goodnesse in it , Rom. 8. 28. We know that all things , worke together for good vnto them that loue God. And in regard hereof , the crosses which are indured by Gods children , are so farre from beeing preiudiciall to their saluation , that they are rather helpes and furtherances of the same . Now this Goodnes is perceiued two waies . First , by the fruit and effect of it , and then by the qualitie and condition thereof . In both which respects , afflictions are good . Touching the fruits of Afflictions , because they are manifold , I will reduce them to seauen principall heads . I. Afflictions doe make men to see & consider their sinnes . Iosephs brethren for twentie yeares together , were little or not at all troubled for their wickednes , in selling their brother ; yet vpon their affliction in Egypt , they beganne to consider what they had done : We haue ( say they ) verily sinned against our brother , in that we saw the anguish of his soule , when he be sought vs , and we would not heare him : therefore is this trouble come vpon vs. Manasses in the time of his peace , gaue himselfe to witchcraft , and the worshipping of strange gods : but when he was captiue in Babylon , then was he brought to the sight of his sinnes , and mooued to humble himselfe before God for them . II. Afflictions serue to humble men in their soules before God. The young vnthrift in the Gospel called the Prodigall child , while his portion lasted he spent liberally , and was grieued for nothing : but when he came to be pinched with hunger , and that through his owne follie , then he humbled himselfe before his father , and returned home vnto him . Dauid saith of himselfe , that in his prosperitie he thought he should neuer be mooued , because the Lord of his goodnes had made his mountaine to stand strong : but ( saith he ) thou didst hide thy face , and I was troubled , then cried I vnto the Lord. III. They serue to worke amendement of life . No chastising ( saith the Author to the Hebrewes ) for the present seemeth to be ioyous , but aftervvard it bringeth the quiet fruit of righteousnes to them that are thereby exercised , that is , afflictions and chastisments that seaze vpon Gods children , doe leaue after them amendment of life , as the needle passeth through the cloath , and leaueth the threed behinde it . When we are iudged ( saith the Apostle ) vve are nurtered of the Lord , that we might not be condemned with the world . And Dauid confesseth Psal. 119. It is good for me that I haue beene afflicted , that I might learne thy statutes . And the good husbandman , purgeth and pruneth the vine , that it may bring forth more and better fruit . IIII. They cause men to denie themselues , and to rely wholy on the mercy of God. Thus Paul receiued the sentence of death in himselfe , that he should not trust in himselfe , but in God , that raiseth the dead . V. The fi●t is Inuocation . For afflictions make vs to crie hartelie and feruently vnto god , to bringe our selues into his presence , and there to abase our selues before him . Thus the Lord saith of his children that in their affliction they will seeke him diligently . VI. The sixth is Patience . Affliction bringeth forth patience , patience experience , &c. As if he should say ; because the loue of God is shed in our hearts , therefore in afflictions we are patient . Now whilst we patiently beare the crosse , we haue experience of the mercie and loue of God towardes vs : and hauing once in some notable deliuerance , tried and tasted the mercie of God , we doe by hope ( as it were ) promise to our selues , the said fauour and mercy , for time to come . VII . The last fruit is obedience . This the holy Ghost teacheth , to haue beene the fruit of the suffering of Christ , when he saith , Though he were the sonne , yet learned he obedience , by the things which he suffered . In the next place , Afflictions are good in regard of their qualitie and condition , which is , that they are tokens and pledges of our adoption , when we make the best vse of them . If ye indure chastening , ( saith the holy Ghost ) God offereth himselfe vnto you as vnto sonnes , that is , he comes to you in the crosse , not as a iudge and reuenger , but as a kind and louing father : and the crosse imposed , is as it were his fatherly hād , where with he chastiseth vs : and therefore Iob praiseth God for his affliction , saying , God hath giuen , and God hath taken away , blessed be the name of the Lord. The fifth Ground of comfort is , that the partie distressed , hath partners in the crosse . For first he hath Christ to be his partner , because he hath fellowship with him , in that he is afflicted , and is willing to obey God therein . Paul accounteth it happines , to know the fellowshippe of Christs afflictions , and to be made conformable vnto his death . Phil. 3. 10. Secondly , if the partie afflicted repent , Christ communicateth with him in all his Crosses , and accounts them as his owne . The Apostle in this regard , would haue no man thinke it strange , no not when he is in the fierie triall ; but rather to reioyce because he is partaker of Christs sufferings . Phil. 4. 31. And Christ saith to Saul persecuting his Church , Saul , Saul , why persecutest thou me ? Thirdly , he that is afflicted , hath other seruants of God , partakers with him in all his afflictions . The Apostle Peter wisheth the Church of God to resist Sathan by faith , knowing , saith he , that the same afflictions are accōplished , in your brethren that are in the world . 1. Pet. 5. 9. Thus much generally of Afflictions , and of Comfort in them . It were a long and tedious worke , to set all downe in particular , together with their proper and distinct Comforts : therfore I will passe them ouer , and speake onely of three kinds of Afflictions , with their Remedies . The first is , the Deferring of deliuerance : a great affliction if it be considered . And touching it , I propound one Question , namely , How the minde of the partie distressed , may be staied , when as the Lord deferres deliuerance . For the answer hereof , three especiall points are to be considered . I. First , that God hath in his wisdome , set downe certen and vnchangeable times , for the accomplishment and issue of all things that are . There is a time appointed , to euery thing vnder ▪ the sunne . Eccles. 3. 1. The speech of Salomon is generall , and the meaning of it is this : Whatsoeuer there is in the world , either done , or suffered , or enioyed by man , whether it be of the number of naturall things , or of those which are voluntarily vndertaken , or necessarily endured ; God hath in his prouidence sorted vnto them , a set time and season , whereof dependeth the successe of thē all . And this time , himself most freely ordereth and ruleth , at his owne good pleasure ; which , as no man can hinder or stay , so is it not in the power of any , to hasten , or preuēt . This point , the holy Ghost in Scripture prooueth by two instances , of the threatnings and promises of God , which himselfe accomplisheth at some certaine and vnchangeable times . When the old world in the daies of Noah , had growne to much impietie , and wickednes , the Lord appointed a certaine space of 120 yeares , for their repentance and conuersion , at the very ende and tearme whereof , he brought the flood vpon them , and not before . For if we compare the particular circumstances of time , noted in the 7. of Genesis , with that which S. Peter writeth , 1. Pet. 3. 20. we shall find , that the inundation of waters came vpon the earth , at the very point of time before determined . Againe , God threatned by Ieremie , that the Iewes for their sinnes , should be led captiue , and serue the king of Babel 70 yeares . Now if we take the iust computation of time , it will appeare , that so soone as euer those yeares were expired , the foresaid threat was accomplished . And therefore Daniel alluding to Ieremies prophecie , exactly setteth it downe , when he saith , The same night was Belshazzer king of the Chaldeans slaine , that is , the very night wherein those 70 yeares came to their full period . And as there are set times , allotted by God for the execution of his threatning sentences ; so also hath he determined certenly , the accomplishment of all and euery of his promises . An example hereof we haue in the Israelites , of whome the Lord said to Abraham , that they should be in afflictiō in a strange land , 430 yeres , & then be deliuered . This promise of God was expressely fulfilled , as we may read in the booke of Exodus . For before the ende and tearme of these yeares , they had no deliuerance at all : but when that time was expired , euen that selfe same day , departed all the hosts of Israel , out of the land of Egypt . And though Moses , fourtie yeares before this time tooke in hand the worke of their deliuerance ; yet he did it without successe , and vpon a certaine accident , beeing himselfe constrained to flie into Madian , he liued there as a stranger with Iethro his father in law , till the saide time of foure hundred and thirtie yeares was accomplished ; toward the end whereof , being called of God to that office , he prospered , and not before . And in the same manner , hath God set downe a certen period of time , within which , he will exercise his children more or lesse , and at the end whereof , and not before , he will releeue and comfort them againe . Now as the certentie of the accomplishment of Gods threatning word , serues to terrifie all wicked liuers from sinne : so the vnchangeable performance of his promises , at the very time prefixed , and not before , teacheth the children of God sundrie things . First , that when they are in any distresse , and haue not present or speedie deliuerance , according to their desire ; they should wait the Lords leisure , and expect with patience till the time come , which is appointed by him for their case and releefe : and in the meane while stay their hearts , by hope and affiance in his mercie . Reason is plaine . God is sure in his word , therefore though heauines may indure for a night , yet ioy will returne in the morning Psal. 30. 5. Thus the Lord comforteth the Iewes in a particular distresse , as we may read in the prophecie of Habbakuk ▪ where the Prophet in the name of the Iewes , complaineth and expostulateth the matter with God , why his owne people should be so lamentably afflicted , by a terrible and a furious nation , and why they should be led away captiues , by the Chaldeans the enemies of God ? To this the Lord makes answer , that as he had certenly determined , that iudgement to come vpon them , so certenly had he appointed a set time , wherein they should be deliuered . In the meane while , he biddes them to comfort themselues in this , that though the affliction should rest vpon them for a season , yet vndoubtedly they should be cased at the length : and therefore , that they should in patience waite for the vision , that is , the accomplishment of the vision , touching their deliuerance . Secondly , hence we learne , that we must not onely beleeue the promises of God in generall , that God is true and faithfull in them , and that he is able and willing to fulfill them , euen as he made them : but we must beleeue them in particular , that is , with application to their proper and seuerall circumstances , which are the particular meanes , places , and times , whereby , and wherein he hath giuen his word , as touching our freedome and exemption from the crosse . Take an instance hereof in the Prophet Daniel , who knewe well by the spirit of Prophecie , that the Lord had determined to bring vpon the Iewes 70. yeares captiuitie in Babylon . He knewe also that God had promised to put an ende to that captiuitie , at the end and tearme of those yeares . Nowe what did Daniel in this case ? Vpon knowledge of the will of God in that point , during the said time , he praied not vnto the Lord , for deliuerance of his people : But when he vnderstood that the time drew neere , wherein it was the will of God , that the Iewes should returne out of captiuitie , then by faith applying the promise of God to that particular time : he besought the Lord in praier and supplications , with fasting , in sackcloath and ashes , and the Lord gaue eare vnto his praiers , & yeelded him a gratious answer . II. The second point is , that God , when he deferres deliuerance , he doeth it vpon great and waightie causes and considerations , best known to himselfe . The first whereof is , that thereby he might humble men throughly , and bring them to an vtter deniall of themselues , and consequently cause them , to learne patience in afflictiō , which they would not learne , if they might be their owne caruers , and haue speedie deliuerance from the crosse , at their owne wils & pleasures . Secondly , that beeing afflicted , they may acknowledge whence their deliuerance comes ; yea , whence they doe receiue not onely that , but euery other good benefit , which they inioy : namely , not from themselues , or any creature , but onely from the Lord ; and accordingly may learne to value and prize his gifts , at their deserued excellencie . For it is a true saying , and often verified in affliction and want , that benefits easily obtained , are lightly regarded , and sooner forgotten . Thirdly , that by the continuance of the crosse without intermission , he may make thē to distaste the world , and consequently drawe them to the meditation of the life to come , wherein all matter of mourning shall cease , and all teares shall be wiped from their eies . Fourthly , the Lord deferreth deliuerāce from affliction , that he might preuent greater euils and dangers , whereinto those that are afflicted might runne , if they had their hearts desire , and were eased not at his will , but at their owne wishes . When the children of Israel came into Canaan , they were informed , that they should dwell together with the Canaanites , and Moses rēdreth a reason therof , Least ( saith he ) the wild beasts of the field multiply against thee . And for the preuenting of this euill , the Israelites must indure some annoyance by the Canaanites . Euen so the Lord keepeth his seruants vnder the crosse , for the preuenting of greater sinnes and offences . This should stay the mindes of men , & make them content , to waite vpon God for deliuerance , when they are afflicted . The third and last point is , that God alwaies hath and doeth exercise his best seruants , with long and continued crosses . Abraham was childlesse , till he was 70. yeares of age , and at those yeares the Lord promised him issue . But this promise was not accomplished till a long time after , when he was an hundred yeares old . Dauid had a promise to be king of Ierusalem , and Iuda ▪ but the Lord exercised him by many and grieuous afflictions , before he came to the crowne , in so much , that he saies of himselfe , that his eies failed with waiting vpon his God. Zacharie and Elizabeth praied to God , both of them in their youth , and many yeares after for issue , but the Lord graunted not their request , till they were olde . To adde no more examples ; by these we see the Lords dealing , euen with holy men & women , his owne deare seruants , that he doth not alwaies grant their requests , nor condescend to their desires at the first , but as it were holds thē off , & suspends his grace and fauour for a time . And therefore if it shall please him thus to deale with any of vs , we must frō these examples be taught , to possesse our soules with patience , resting contented in his will , and waiting on his good pleasure to the end . To conclude this point . Suppose that the condition of Gods seruants be such , as that they find no end of their afflictions , but that they do continue euen vnto death , what shall they doe in this case ? Ans. Besides that which hath beene said before , for the resolution of this Question , I answer further , that first , they must still , euen vnto death , liue by faith , and say with holy Iob , Lord though thou kill me , yet will I trust in thee . Secondly , they must stay and releiue their soules in the meane time , with these and such like meditations . I. That it is the will and pleasure of God , that we should through many afflictions , enter into the kingdome of God. Act. 14. 22. Nowe it is the propertie of a true child of God , to rest content in his fathers good will and pleasure , euen when he is afflicted , Prou. 3. 11. My sonne — be not grieued at my correction , that is , let it not be tedious vnto thee , be content to beare it . Our dutie therefore is , meekely to subiect our selues vnto the hand of God , as the child doeth vnto the correction of his father . II. That though afflictions be long and tedious , yet God will at length giue a ioyful & comfortable issue . For so himselfe hath promised , Math. 5. 4. Blessed are they that mourne , for they shall be comforted . Psal. 34. 19. Great are the troubles of the righteous , but the Lord will deliuer him out of thē all . Marke the vpright man , & behold the iust , for the end of that mā is peace . III. Afflictions be they neuer so heauy , in regard of continuance , yet they are in no sort cōparable to those eternal ioies , that god hath prepared for thē that loue him . This was Pauls meditatiō , who indured the crosse , euē to his dying day . Our light afflictiō ( saith he ) which is but for a moment , worketh vnto vs an excellent , and eternal waight of glory . And elswhere he professeth that he did not count the afflictions of this present time , answerable in value to the glorie , which shall be reuealed vnto Gods children , Ro. 8. 18. Saint Peter tels them to whome he wrote , that in regard of their assured hope of eternall life , they should reioice , though now for a season , they were in heauinesse through manifold tentations , 1. Pet. 1. 6. Lastly the author to the Hebrewes , comforteth the Church by this reason , because it is is yet a very little while , and he that shall come , will come , and will not tarrie . IV. Though God with-holdeth his hand in respect of deliuerance euen to death , yet his loue is constant and vnchangeable , and the crosse which we vndergoe , cannot seperate vs from that loue , wherewith he hath loued vs in Iesus Christ , Rom. 8. 35. And thus much of the first particular distresse of minde . The Second kind of afflictiō , is bodily & temporarie Death , which consisteth in the seperation of the soule from the bodie . And touching this affliction , it is demanded , How any seruant of God , may be able to indure with comfort , the pangs of death ? For the answer hereof , two things are required : a preparation to death , and helpes in the time of death . Concerning preparation , there are three duties to be performed . The first and most principall is commended vnto vs in the booke of Psalmes , where Dauid praies vnto God , Lord make me to know mine ende , and the measure of my daies . And Moses in like manner , Lord teach me to number my daies , that I may apply my heart vnto wisedome . In which places , is remembred a notably dutie of preparation : to wit , that a man should resolue himselfe of death continually , and afore-hand number his daies . And this is done , by esteeming of euery day , as the day of his death , and accordingly doing alwaies that which he would doe , if he were now to giue vp the ghost . Secondly , in way of preparation , we must indeauour to disarme and weaken death , who is as an armed man , that hath his weapons , whereby he seekes to destroy vs. And in this case , we must deale with death , as the Philistims dealt with Sampson . They saw by experience that he was a mightie man , and by his power and strength , had giuen them many foyles ; and therefore they laboured to knowe , in what part of his bodie his strength did lie . And after inquirie , finding it to be in the haire of his head , they neuer rested , till they had spoiled him thereof . And questionlesse , the time wil come , when we all must encounter , with this strong and powerfull Sampson , Death , In the meane while , it is a point of wisdome , to inquire wherein his power & might consisteth . When this search hath bin made , we shall finde that his weapons , are our manifold sinnes , and corruptions , both of heart and life . For as Paul saith , The sting of death is sinne . Therefore , that we may spoile him of this his furniture , we must exercise our selues in the practise of two duties . First , vse all meanes for the cutting off of the locke of our sinnes , whereby alone Satan hath the vantage of vs ; and these meanes are the duties of inuocation , and true repentance . We must therefore be instant in praier , for the pardon of our sinnes past , and present , and in this point giue the Lord no rest , vntill we haue obtained in our consciences , the sweete certificate of his fauour and mercie in Christ , whereby our minds may be staied and comforted . This done , it stands vs in hand to turne vnto God , to be carefull to leaue sinne , to entertaine in our hearts , a resolued purpose and intention of newe obedience , and conformitie to the will , and commandement of God in all things . And this is the onely way in the world , to bereaue this our enemie of his armour , to pull the sting out of the mouth of this serpent ▪ and consequētly , euen in death to preuaile against him . Thirdly , in way of preparation , our dutie is , euen afore-hand ( while we liue in this world ) to indeauour , to haue some true taste of life euerlasting , and the ioyes of heauen . The due consideration whereof , will be of great vse . For it will stirre vp in our hearts , a desire and loue of perfect happinesse in heauen , yea a feruent expectation of Christs comming to iudgement : and it will further cause vs to say , with Simeon , Lord , now let thy seruant depart in peace : and with the Apostle , I desire to be dissolued ▪ and be with Christ. Touching this spirituall ioy and comfort in the holy Ghost , these Questions of Conscience are mooued . First , how may we in this life haue and nourish in our hearts , a true tast of eternall happinesse , and of the ioyes of the world to come ? Ans. First , by a serious consideration of the euills that doe hinder , or preiudice our happines : and they are principally foure . One is ▪ the Miserie of our liues ▪ in respect of sinne , and the consequen●s thereof . For there is no man in the world , be he neuer so righteous , that can truly say of himselfe , I am cleane from my sinne , Prou. 20. 9. Yea , euen the regenerate , that haue receiued grace to beleeue , to ●urne vnto God , and to liue according to the Spirit , doe finde by experience , corruption and rebellion in their minds , wills , and affections , which daily affordeth matter of sinning against God : and on the other side , hindreth and quencheth all the good motions of the Spirit that are in them . Againe , such is the irreconciliable malice of Satan , that he taketh vantage of mans corruption ▪ and neglecteth no time or opportunitie , to intrappe the children of God , in the snares of his temptations . And hence it is that man , by reason of his owne corruption , and the wicked suggestions of the Deuill , is at continuall strife with himselfe , hath daily occasion of sorrow , worketh out his saluation with feare and trembling , wading ( as it were ) euen while he liueth , in a sea of many miseries . The second euill , is the Vanitie of all things that are in the world . For whether we consider the world it selfe , or the things therein contained , done , or suffered , there is nothing so sure and steadie , whereunto man hauing attained , can possibly rest fully satisfied , and contented ; or which in the ende , will not prooue to be most vaine vanitie . And the truth hereof appeareth , in the experience of Salomon himselfe ; who ( beeing king ouer Israel ) wanted neither authoritie , nor abilitie , & opportunitie , to take knowledge and triall , of all worldly things in all estates and conditions . And hauing euen of set purpose , carefully and earnestly searched into them all , at length he concludes , that the issue of all was vnprofitable vanitie , and vexation of minde , as we may read in his Ecclesiastes . The third euill is , the Changeable condition of our life in this world , whereby it comes to passe , that we are alway in a fleeting and transitorie state . For we are ( as S. Peter speaketh ) but strangers and Pilgrimes , that wander to and fro in the earth , as in a strange countrey , and still are making forward to our owne home . We haue here no abiding citie : the houses wherein we dwell , are but Innes , in which we soiourne for a time : yea the bodies which we haue , are but tents and tabernacles , alway readie to be shifted , and our selues to be trāslated into another place . Fourthly , by remembring , that Christ our Head , beeing now in heauen , and we his members vpon the earth ; during our life , we are in presence separated from our Head , and consequently , from that happie and glorious fellowship , which we shall inioy with him , and all the Saints our fellow-members , in the kingdome of heauen . This S. Paul noteth , when he saith , whilst we are at home in the bodie , we are absent from the Lord : and thereupon himselfe desired to be dissolued , and to be with Christ. Hauing thus entred into the due consideration of the aforesaid euills , we must in the second place , exercise our selues in the frequent meditation , of the blessed estate of Gods chosen , in the kingdome of glorie : who beeing translated out of this life , into the bosome of Abraham , are fully and perfectly freed from sinne , from Satan , from vanitie and mis●●ie : haue all teares wiped from their eyes : doe behold the face of God , are made like vnto Christ in holines and honour : and doe with him inhe●it the kingdome , prepared for them , from the foūdations of the world . In the third place , hauing throughly considered of these things , we must Compare the estate of this present life , in the respects before named , with the estate of that , which is to come in the kingdome of heauen : and laying them in a paralell together , we shall find the one , infinitely farre to excell the other , in regard of true ioy and comfort . And this will make vs , though liuing in the world , yet to vse it , as if we vsed it not : to haue our conuersation in heauen : to thinke , with Paul , that to be loosed , and be with Christ , is best of all for vs : to haue a t●ue & liuely tast of the ioyes of the world to come , and accordingly with Abraham ▪ Isaac , and Iacob , to looke for a citie that hath foundations , whose builder and maker is God. Secondly , it is demanded , how a man may truly discerne , whether this ioy of the Spirit be in him , yea or no ? For answer hereunto , it is to be remembred , that there are sundrie properties whereby it differeth from carnall ioy . And these are principally fiue . First , this ioy is brought forth ( as it were ) of sorrow for sinne , and for the want of Christ. Ye shall sorrow , ( saith our Sauiour Christ to his Disciples , meaning for his departure , ) but your sorrow shall be turned into ioy . These words , are not onely meant of his Disciples , but of all beleeuers , who vpon consideration of their sinnes , and the spirituall want of Christ Iesus , doe mourne and lament . For not only they , but all true beleeuers , are there opposed vnto the World. Againe , blessed are they that mourne : that is , beeing touched with causes of exceeding griefe , doe withall mourne for their sinnes ▪ for they shall be ▪ comforted . On the other side , carnall ioy ▪ as it hath his beginning from the flesh , and ariseth of things pleasing thereunto , so it ends in sorrow & heauines . In the end , reioycing is turned into mourning , saith Salomon ▪ And , Woe be to you that now laugh : for ye shall weepe . Secondly , the ioy of the Spirit , is a fruit of righteousnes : that is , it issueth and floweth from Christ knowne and beleeued , to be made vnto vs of God , wisdome , righteousnes , sanctification , and full redemption . For from hence follows peace of conscience , and from peace comes ioy in the holy Ghost . Contrariwise , the ioy of the flesh , ariseth onely from the sudden feeling of some worldly delight : and therefore cannot bring any sound peace , vnto the conscience o● the man possessed of it . Thirdly , spirituall ioy is founded in the holy vse of the Word , Sacraments , & Praier : and in the practise of Christian duties of mercie , loue , iustice , &c. The other is not so . For the world conceiueth a ioy besides the word , out of the exercises of inuocation and repentance : which stands in the practise of crueltie , malice , oppression , iniustice , and all manner of impietie . And hence it is , that hauing spent their daies in such matter of reioycing , at length in a moment they goe downe to hell . Fourthly , heauenly ioy is so fixed and rooted in the heart , that it cannot be remooued thence . Your ioy shall no man take from you , saith Christ. It must needes therefore be true and sound , yea able to swallow vp all matter of griefe , and heauinesse : whereas the other is neuer sincere , but with the sweetnes thereof , hath alwaies mingled some bitternes . Euen in laughter ( saitl , S●lomon , speaking thereof ) the heart is heauie . When the face of the wicked man shineth , and his countenance is pleasant , euen then is he inwardly sorrowfull , and his minde is troubled . Lastly , the ioy of the Spirit is eternall : abiding in the mind of man , not onely for the terme of this life , but for euer , in the world to come . So is not the reioycing of the world in earthly things : for it is fading and deceitfull , as the things themselues be , wherein it is placed : it hath the beginning in corruption , and endeth with this present life . The examples of the two rich men in the Gospel , doe manifest this truth . And to this purpose , is the speech of Zophar , in the booke of Iob , that the reioycing of the vicked , is very short , and the ioy of hypoer●●es is but a moment , &c. By these fiue properties , may we put a true difference , betweene earthly and heauenly reioycing , and consequently discerne of them , euen in our selues . And if we perceiue this ioy of the Spirit , ( rightly receiued in our hearts , and grounded in the right vse of the word , and Sacraments ; as also in the exercises of inuocation , faith , and repentance ▪ ) to take place in our soules and consciences ; we shall finde it of force , to moderate and delay the very terrours of death . And so much for Preparation . Now the Helpes to be vsed in the time of death , are manifold : the summe of all may be reduced to two heads , Meditations , and Practises . Touching Meditations , we must in the first place , consider Death in a double respect ; one , as it is in it owne nature , and another , as it is changed and qualified by the death of Christ. Death in it owne nature , is a Curse , or forerunner of condemnation , the very gates and suburbs of hell it selfe : but beeing qualified by Christ , it is a blessing , a short passage vnto ioy , an entrance into euerlasting life , a quiet sleepe , voide of all annoyance , by dreames and fantasies . And the graue , a resting chamber , persumed by the death of Christ , for the bodies of all the Elect , our of which when they awake , they shall be admitted and receiued , into the presence of God in heauen . Secondly , we are to consider , that there be three degrees of eternall life . The first where of , is in this world before we die ; and it is then , when we ▪ beginne to repent and beleeue in Christ , and to be assured in conscience , that God the father is our father , Christ our redeemer , and the holy Ghost our comforter . For this is eternall life , to know God , and him whome he hath sent Iesus Christ. The next degree is in death : for death cuts off all sinne , originall and actuall : death frees vs from all worldly miseries : death prepareth the bodie , that it may be fit , to enter into eternall happinesse together with the soule , which is alreadie in heauen . The last degree is , when bodie and soule reunited , goe both together , into eternall and euerla●●ing glorie in heauen . Our third meditation is , that there is a mysticall vnion and coniunction , betweene Christ & euery beleeuer , and that not onley in regard of soule , but of bodie also ; which beeing once knit , shall neuer be dissolued , but is eternall . Wherevpon the dying , dead , rotten , and consumed bodie , remaineth still a member of Christ , abideth within the couenant , and is and shall be euer , a temple of the holy Ghost . Thus Adam , and Abraham , which are dead so many thousand yeares agoe , yea euery true beleeuer , from them to the end of the world , shall rise at the last day , in body to glorie , by the power of their coniunction with Christ. In the winter season , we see the most trees voide of leaues , buddes , and blossomes : so as they seeme to vs to be dead , and yet neuerthelesse , there is a sappe in the roote of them , which in the Spring wil ascend , & reuiue the decaied branches . Euen so it is with our bodies , which though they be corrupted , rotten , burnt , or eaten with wormes , or deuoured by wild beasts , so as they may seeme to be vtterly perished , yet there is ( as it were ) a secret and hidden sap in them , ( by reason of their vnion with Christ ) by which they shall be raised , reuiued , & quickened , beeing made like vnto the glorious bodie of Christ their head , with whome they shall raigne , and liue for euermore . Helpes in practise are two ; First , he that will beare with comfort the pangs of death , must labour that he may die in Christ , and that is , by faith , laying hold of the promise of God , touching forgiuenesse of sinnes and life euerlasting by Christ. All these ( saith the holy Ghost ) died in faith , namely , Abel , Enoch , Noe , Abraham , and Sarah , all laying hold of the promise of life by Christ. When Iacob on his death-bed , was blessing of his children , he brake forth into this heauenly speach , O Lord I haue waited for thy saluation . In which words it is plaine ▪ that his faith rested on the mercy of God , & by hope he waited for his saluatiō . And our Sauiour Christ saith , As Moses lift vp the serpent in the wildernesse , so must the sonne of man be lift vp , that whosoeuer beleeueth in him , might not perish , but haue life euerlasting . Out of which words , the forenamed dutie may be learned , that looke as the children of Israel , beeing stung with fierie serpents , and that vnto death , were healed by looking vp to the brasen serpent , erected by Moses : so when we are stung with sinne and death , we must euer remember by faith to looke vpon Christ. But specially when we are dying , then it is our part , to fixe the eies of our soules , by faith vpon him ; and thereby shall we escape death , and be made partakers of eternall life and happinesse . Notable is the example of Christ , who as he was man , alwaies fixed his trust and confidence in his fathers word , especially at his end . For when he was dying , and the pangs of death seazed vpon him , he cries vnto the Lord , My God , my God , why hast thou forsaken me ? and againe , Father , into thy hands I commend my spirit : which words are ful of faith , and doe bewray what great affiance he placed in his fathers loue , &c. When Dauid in an extremitie , saw nothing before his eies , but present death , the people intending to stone him , at the very instant ( as the text saith ) he comforted himselfe in the Lord his God ▪ but how ? by calling to minde the mercifull promises , that God had made vnto him , and by applying them vnto his heart by faith . And Paul saith of himselfe , and the rest of the faithfull , that they receiued , the sentence of death in themselues , that they might not trust in themselues , but in God. From these examples it followes , that they which desire with comfort to beare the pangs of death , must die by faith ; that is , they must set before their eies , the promise of remission of sinnes , and life euerlasting , and depend vpon it , wrapping ( as it were ) and infolding themselues in it , as in a close and warme garment , that will keepe them safe and sure , against the winde and weather of temptation . The second Practise in time of death is , to die in obedience ; which is nothing else , but willingly , readily , and ioyfully , without murmuring , to submit ourselues to Gods will , in bearing the paines of death . A most worthie president of this obedience , we haue in our Sauiour Christ , when he said vnto his father , Not my will , but thy will be done ; thereby submitting his will , to his Fathers will , touching the death which he then suffered . And this his example at the time of his departure , must be a rule of direction vnto vs , vpon the like occasion . True it is , that obedience to God in death , is against corrupt nature : and therefore our dutie is , the more to invre our selues , to the performing of it : and that which the blessed Apostle said of himselfe , I die daily , ought to be continually our resolution and practise . If we shall inquire , howe this may be done ; the answer is , when God layeth afflictions vpon vs , in our life time , then by indeauouring to beare them with patience , meeknes , and lowlinesse . For euery affliction , is ( as it were ) a petty death : and if we doe in it , subiect our selues to the hand of God , we shal the better obey him , in the great death of all ▪ and thus doing , whensoeuer God striketh vs with death , we shall with comfort endure the same . The Third particular Affliction , is Satanicall molestation , whereby both persons , & places of mansiō , or abode , are either possessed , or otherwise molested by the malice of the Deuill . Touching this affliction , the Question of cōscience is , How such persons as are possessed , or feare possession , or else indure molestations by the Deuill in their houses : may haue their minds quieted and staied , and consequently , in that case be remedied ? And here 2. things are generally to be considered , in way of answer . First , it is to be remembred , that possession is known by two signes . The one is , when the deuill is euidētly present , either in the whole body , or in sōe part of it . The other , when he hath rule of the said bodie , either in whole or in part : so as the party himselfe , hath not that vse of his body , which he would . As for example , when the deuil possesseth the instruments of the voice , as the tongue , & makes a mā to speake Latine , Greeke , Italian , or other tongues , which he vnderstandeth not . Both these things were found in them that were possessed , in the time of our Sauiour Christ. Secondly , we must consider , it falleth out oftentimes , that strange diseases doe seaze vpon men , hauing strāge effects in thē ▪ which the arte of Physicke neither can search out , nor cure : & yet they are neither acts of witchcraft , nor reall possessiōs . As when God laid extraordinarie diseases on the Corinthians , for the contempt of his Word and Sacraments , 1. Cor. 11.30 . Like vnto which , he vvorthily inflicts vpon men in these daies , for the same and other sinnes . Now to stay the minde in this case , these Rules are carefully to be thought vpon . First of all , it is to be remembred , that though Satans malice and power , be very great and large : yet he cānot practise the same , against the children of God , when , where , and howe he listeth . The malice which Satan beares to mankind , and principally to the members of Christ , appeares in this , because he is said , to accuse them before God , day and night , Reu. 20 2. And as a roaring lyon , to walke about the world , seeking whome he may deuoure , 1. Pet. 5. 8. Againe the Scripture noteth him , to be a powerfull spirit , whose strength farre exceedeth and surpasseth the might of any man or creature , that is not of an Angelical nature , as himselfe is . For he is tearmed a Prince of the aire , and the god of this world , his power reacheth euen to the spirits & soules of men , whereby he worketh in the children of disobedience , Eph. 2. 2. his principallitie is so great , that no strength , no defence of man is able to withstand it , vnlesse man take vnto himselfe the whole armour of God , Eph. 6. 10. Now although the Deuill , be so malitious an enemie of mankind , that he ceaseth not to deuise , whatsoeuer may be hurtfull vnto them ; and withall so powerfull in his attempts , that no man by his owne proper strength , is able to resist him : yet he cannot put the least part of his power in execution , in what time , place , or manner he desireth . The reason is , because God hath determined his power , by certaine bounds and limits , which he cannot passe : and they are especially two . The one is , his owne nature , whereby he is a creature , and therefore finite . Hence it is , that he can neither knowe , nor doe any thing , that is beyond the reach or capacitie of his nature , or aboue the power and skill of a creature . For example , he cannot directly and immediately knowe the deepe things of God , vnlesse they be reuealed vnto him : nor yet the secrets of mans heart . None knoweth the things of a man , saue the spirit of man , which is in him : euen so , the things of God knoweth none , but the spirit of God , 1. Cor. 2. 11. Again , he cannot doe that which is truely and properly a miracle , the cause wherof is hidden and vtterly vnknowne , and which comes not within the power and order of nature . For this is proper vnto God , who onely doth things simply wonderfull , Psal. 77. 14. The second thing whereby Satans power is restrained , is the will of God. For looke as the sea , beeing by nature , apt to ouerflowe the whole earth , is kept in , and shut vp within the shore , ( as it were ) with dores or gates , that it cannot break forth ; and that by the Lord himselfe , who hath established his decree vpon it , Iob. 38. So though Satan be by nature strong , and his malice great , yet can he doe nothing at all , no nor execute his naturall power , to the hurt , and preiudice of any man , without the will and permission of God. Thus the euill spirit , could not goe forth to deceiue Ahab , vntill the Lord had said vnto him , Goe and thou shalt pre●aile , 1. King. 22. 22. Thus the Deuill , could not touch the bodie , children , goods , or friendes of righteous Iob , whilest he was fenced and fortified , by the power and prouidence of God. But when the Lord , in regard of Iobs outward estate , had giuen him leaue , & said , Loe all that he hath is in thine hand , then did he exercise his power , to the vtmost : yet so farre onely , as he was permitted , and no further . Iob. 1. 12. The consideration of this first point , that Satans power is determined by God , will serue to stay the minds of those , whose persons , houses , or friends are molested by him . For hereupon it followeth , that God , who hath the Deuill bound vp ( as it were ) in chaines , will not suffer his power to be inlarged , against his owne children , to their destruction and confusion : but so far forth alone , as shall be expedient for their good and saluation . Againe , that God beeing their father in Christ Iesus , they may in the case of such affliction , haue accesse vnto him , & call vpon him , for the restraint of Satans power and malice , and consequently , for the deliuerance of them and theirs . A second Rule is this ▪ Such persons must haue recourse to God in his word , in which he promiseth his presence and protection , to his children , in their greatest dangers . And namely , that there shall no euill come vnto them , neither any plague shall come neere their dwelling : because he will giue his Angels charge ouer them , to keepe them in all their waies . Againe , that he wil be a wall of fire , round about his people . Zach. 2. 5. that he will extend peace ouer his Church , like a stood . Isa. 66. 12. And that there shall be no sorcerie in Iacob , nor south saying in Israel . Numb . 23. 22. And by this meanes , possessions and witchcraft , though they befall Gods children , yet they shall turne to their good , rather then their hurt . Thirdly , it must be considered , that the best seruants of God , haue beene in their times molested by the Deuill . Christ in his second temptation , was carried by the Deuill , from the wildernes , to a wing of the Temple of Ierusalem . The children of Iob , were destroied by the Deuill , and he himselfe was filled with botches , and sores . A certaine woman , euen a daughter of Abraham , that is , one following the faith of Abraham ▪ was troubled with a spirit of infirmitie , eighteene yeares together . Matth. 15. 21 , 22. And the daughter of the woman of Canaan , was grieuously vexed with a Deuill . Fourthly , men in this case , ought to lay fast hold , vpon the promise of life euerlasting , and must wait the Lords leisure , not limiting him in respect of time , or meanes of deliuerance . This was the practise of Iob , Though he kill me , yet will I trust in him . And of holy Abraham , who did not limit God , but was content to doe with Isaac , what the Lord would : and though it was in likelyhood , a meane to bereaue him of all posteritie , yet still he kept himselfe to the promise . In the molestation and annoiance of houses by spirits , two things are to be remembred . First , men must not consort together , and abide there , where it is certenly knowne , that the Lord hath giuen the Deuill power and libertie ; least in so doing , they tempt the Lord. Our Sauiour Christ , did not of his owne priuate motion and will , betake himselfe into the wildernes , but by the direction of the holy Ghost . Math. 4. 1. Paul in like manner , did not of his owne head goe to Ierusalem , but vpon the motion of the Spirit . Act. 20. 22. In the light of these examples men are taught , not to cast themselues , into any places of apparent danger : much lesse to frequēt those , which God hath deliuered vp , into the power of Satan . And this condemneth the rash , and headie conceits of some persons , who vpon confidence of their owne strength , doe put thē selues into needlesse dangers , hauing neither extraordinarie calling from God , nor any sufficient warrant out of his word . If it be asked , what mē are to doe in this case ? I answer , First , that they ought rather to flie to God by praier , and to draw neere vnto him in their hearts : and he in mercle will draw neere vnto them . Secondarily , that which we doe in meates and drinkes , is also to be done in the houses and places where we dwell . And what is that ? we must sanctifie them to our vse , by the word and praier . Noah at Gods commandement , went into the Arke , abode in it , and came out againe : and when he came forth of it , into the earth afterward ; it is said of him , that he built an Altar , gaue thankes to God for his deliuerance , and praied the Lord , to vouchsafe him the vse of the earth , as he had before . Though Abraham had a promise of the land of Canaan , to him and his posteritie for euer , yet he went not out of his countrey toward it , till the Lord commanded him : and when he was come thither , he built an Altar , for the worship and seruice of God. The like he did afterward at Bethel . And many yeres after , did Iacob offer sacrifice vnto God , in the same Bethel , when he came to dwell there . And for this very ende , in the law , by a speciall ordinance the first frutes of the haruest were offered to sanctifie the rest of the corne . And somuch touching the second distresse . The Third kind of trouble of mind , is that which ariseth of the Tentation of Blasphemie , which in regard of the vilenes and vglinesse thereof : is not amisse tearmed by some , the foule Tentation . And it is , when a man is troubled in his minde , with blasphemous cogitations and thoughts , directly against the Maiestie of God , the father , the sonne , and the holy Ghost . As for example : to thinke that God is not iust , mercifull : that he accepteth mens persons : that he hath not knowledge of things , that are done here below , or at least that he doth not regard them : that God cannot doe this or that : that he is iniurious to some men , and partiall to others , &c. These and such like blasphemous thoughts there be , which are not fit to be vttered amōgst men : forasmuch as they are most horrible , and execrable , as any can be conceiued . That we may the better know this Temptation , let it be considered , what are the forerunners thereof , and by what meanes , it takes place in the heart possessed of it . Sometimes it commeth , meerely and onely of the suggestion of the Deuill ; which troubleth the phantasie , euen of those which are in that regard innocent , and casteth into their hearts , impure and vngodly thoughts . Sometimes againe , it comes vpon men , by an euill custome : when as they willingly lend their eares , to leude and cursed speeches , that immediatly tend to the dishonour of God , or the wilfull abuse of his word , his iudgements , and mercies : and vpon the hearing , either giue their applause and approbation , though not expressely ; or doe not hinder or stay them , as much as in them lieth . Otherwhiles , it creepes into the heart of man by degrees , when he beginnes to waxe cold in Gods seruice , to make little conscience of those duties , that immediatly concerne his worship , & consequently inures himselfe , to the taking of the name of God in vaine , by often and eauselesse swearing , for swearing , cursing , &c. By these and such like meanes , is this foule and horrible tentation conuaied into the minde of man. Now the danger of it , whether it ariseth frō these , or any other causes , is exceeding grieuous , specially to those , that haue begun to chuse the way of truth , and to applie their hearts to serue God , and to feare his name . For it bringeth forth strange and fearefull effects , as namely , desperation , & manifold horrors & troubles of mind : yea diuers persons haue hereupon bin astonished in such sort , that they haue bin mooued to make dispatch of thēselues ; being in their own iudgement no better , then the very firebrands of hell , Now for the Curing of this wōderfull trouble , & distraction of Conscience , two things are to be done : to wit , Inquirie must be made into the next causes , whence this Tentation should arise : and after that , the Remedie is to be applied . For the first . Inquitie must be made , whether the present distresse , had his beginning from the thoughts of a mans owne minde , or from the suggestion of the Deuill . For this is in all likelyhood , the next way to minister Comfort , to the afflicted partie . It may be saide , How shall a man discerne the thoughts that are from the Deuill , from his owne thoughts ? Ans. He shall know them by sundrie notes . First , by the entrance of them into the mind . For those that come from the Deuill , come speedily , as lightning into a house : and they are after a sort , forced into the minde by violence , so as the partie cannot auoid them : and they come into the minde againe and againe , yea a thousand times in a day , so as , by their often comming , they weaken the memorie , dull the senses , wearie and confound the braine . These are thoughts that come from the Deuill , and by him are conuaied from without , into the minde of man. And if such cogitations , were from a mans owne selfe , they would not come with so great vehemencie and celeritie , but with leisure : and they would rise with more moderation , and lesse violence : Yea further , the frequent vse of them , would not produce so many , and so fearefull effects as it doth . Secondly , such thoughts may be discerned , to come from the Deuil , by this signe ; because they are against the very light of nature , against naturall knowledge , reason , & cōscience . For they are most wicked and deuillish , fastning vpon God , things that are most vile and monstrous : whereas commonly , the thoughts that arise frō our owne corrupt nature , are not against the light of nature , though they be most corrupt . The third signe is , that at the first conceiuing of them , the partie is smitten with an extraordinarie feare , his flesh is troubled , and oftentimes , sicknes & faintings do follow . But the thoughts that men conceiue of themselues , cause neither feare , nor fainting , nor sicknes . Fourthly , blasphemous thoughts , cannot come ordinarily from the heart of any , saue of those alone , that are of reprobate minds . But the parties that are thus distressed , are honest , ciuill , and such as professe the Gospel , at least in shew ; yea sometime they befall such , as are the true mēbers of Christ. Therfore it is manifest , that they come from without , euen from the Deuill casting them into the minde , and not from within a mans owne selfe . In the next place , Inquirie must be made , whether the partie doth approoue , loue , & like these and such like thoughts , or no ? To this he will answer , if he be asked , that he abhorres thē as the Deuill and Hell it selfe : thus euen naturall men will answer , and that truly . After Inquirie thus made , the Remedie is to be applied . And the first and principall remedic , pertaines to doctrine , and instruction : in which the partie is to be informed of his or her estate ; namely , that the foresaid blasphemies , are not his sinnes , but his crosses . For they are the Deuills sinnes , and he shal answer for them : and they are not ours , till we intertaine , receiue , approoue , and giue consent vnto them . For proofe hereof , let this be considered , That vncleane thoughts which haue their residence in the minde of man , are of two sorts : Inward , and Outward . Inward are such , as haue their originall from the flesh , and arise of the corruption of mans nature , though stirred vp by the Deuill . And these , at the very first conceiuing , are our sinnes , though they haue no long abode in our mindes : and they are directly forbidden , in the tenth commandement . Outward thoughts are those , which haue relation to an outward cause , or beginning : of which sort are those euill thoughts , that be conucied into the minde by the Deuill : and if we take no pleasure in them , nor yeeld consent vnto thē , they are not to be accounted our sinnes , but the Deuils , by whome they are suggested . The truth hereof appeares in Christs example ; into whose minde the deuil cast this blasphemous tentation , therby moouing him to infidelitie , couetousnes , & idolatrie : which neuerthelesse were not his sins , because his holy heart gaue not the least approbation to thē , but abhorred & repelled thē , & therfore was free frō any taint of sin , in or by them . This distinction of thoughts must be remembred . For hence it followes , that blasphemous thoughts , not consented to by vs , are not our sinnes , but the Deuils : Euen as in like case , when one wickedly disposed , sollicites another to treason , or murder : if the said partie listen not , nor yeild thereto , he cannot be holden guiltie of those crimes . Therefore men must not feare those kind of thoghts ouermuch : at least , if they please not themselues ouermuch in them : because , though they be indeede their crosses , yet are they not their personall sinnes , for which they shall incurre the wrath and displeasure of God. Againe , they must let them goe as they come : they are not to striue against them , for the more they labour to resist them , the more shall they be intangled with them . The second thing to be vsed in way of remedie , for the staying of the mind in this tentation , is , that though it should be graunted , that the foresaid euill and blasphemous thoughts are our sinnes , yet we are to remember , that they may through the mercie and goodnesse of God , be pardoned : if they be heartily and vnfainedly repented of : yea further , that neither they , nor any other sins ( except that against the Holy Ghost ) doe condemne him , that praieth against them , and is heartily sorrie for them . It was Pauls complaint , Rom. 7. 19. That he did not the good which he would doe , speaking of the inward indeauour of his heart : and againe , that he did the euill which he would not , meaning in respect of the corruption of his nature . Now vpon this , that he indeauoured to doe that , which was agreeable to the will of God , that he loathed and detested the contrarie , & stroue against his corruptions , how did he comfort himselfe ? Marke words following , v. 20. If I do that I would not : that is to say , if against my generall purpose , I sinne against God ; if I be sorrie for it , if I be displeased with my selfe , in that I cannot obey God , in that perfection I desire , It is no more I that doe it , but sinne that dwelleth in me . From this example of Paul I gather , that if any man , haue in his minde euill thoughts , and doeth ( as Paul did ) grieue , because he thereby offendeth God ; if he doe abhorre them , and pray against them , he shall not be condemned for them ; they shall neuer be laid to his charge . The partie then that is troubled with these thoughts , may vpon these grounds , stay his minde , and comfort himselfe : for if he shall not be condemned for them , then let him not feare them aboue measure . The third point to be remembred is , that the partie must not be alone . For this Tentation beginnes , and is confirmed by solitarinesse ; and the parties thus distressed , loue to be apart by themselues , from the societie of others : and for that cause , in case they be lyable to this distresse , they must vse to solace themselues , in good company , that is meere and fit for them : and their mindes are to be exercised , in holy meditation of the word , and singing of Psalmes ; and they are to be occupied in good speech and conference . Our first parent Eue was tempted by Sathan , when shee was apart from Adam : and our Sauiout Christ , when he was alone out of company and societie , then was he by the malice of the Deuill , in the wildernesse , assaulted with strong and mightie tentations . The fourth point , to be remembred of the partie troubled is , that he must as heartely and earnestly repent him , of those his euill thoughts , as of euill wordes and deedes . For the trueth is , because men haue no more care of their thoughts , then commonly they haue ; therefore the Lord iustly suffers the deuill ▪ to plague them , and torment them , by conuaying into their hearts , most vile and damnable cogitations . Furthermore , the said partie must labour to be renued in the spirit of his minde , that is , to haue his minde inlightened by the spirit , whereby he may know and vnderstand the will of God in his word . After repentance for euill thoughts , there must follow watchfulnesse , and a carefull circumspection ouer all his waies ; but principally , he must haue an eie vnto his heart , the fountaine of all . Keepe thine heart with all diligence , saith Salomon : that is , aboue all things see that thou countergard thy thoughts , desires , motiōs , and affections . That the heart of a man may be garded , two rules are to be obserued . First , that the word of God dwell plentifully in it : for by this meanes , it is guided and directed , that it swarue not from God and his word ; and our hearts are then ruled and gouerned by the word , when we know & meditate , vpon the commandements and promises of God. This rule is of speciall vse . For therfore doe men hatch , & breed euill thoughts in their hearts , because they are not takē vp with holy meditations : & hence it is , that the heart of man , is made euen a pray vnto the deuill , because the word of God is not lodged therein . Excellēt was the practise of Dauid in this case , who kept the word of God in his heart , that he mighe not sinne against him . The second rule of the keeping of the heart , is to establish our thoughts by counsell . It is the wisemans aduise in so many words . Prou. 20. 18. wherin he would teach vs , that it is the property of a worldly wise man , in matters of waight , not to trust to his own wit , but to follow the direction and counsel of wise and skilful men . And if this be a sound course in matters of the world , much more ought it to be taken , in the maine matters of religion , and conscience , concerning the heart and soule of man. And therfore by the law of proportiō , it giues vs direction , not once to thinke or conceiue , so much as a thought , but vpon aduice and direction taken at God and his word . Thy testimonies ( saith Dauid ) are my delight , and my counsellers . And what benefit had he by taking such a course ? surely , by the word of God , which was his continuall meditation , he gat vnderstāding , he became wiser thē the ancient ; it made him to hate al the waies of falshood : it kept him from declining from God , either to the right hand , or to the left . The same rule must be practized of vs , in the vse of our senses , our speeches , and actions , and then shall the heart be kept cleane , and free from these temptations . And seeing this temptation is so dangerous & fearefull , as hath beene said , and doeth ost●● befall men : our dutie is to make conscience , of practising the foresaid rules continually . And thus much concerning the third kinde of distresse of conscience . The Fourth Distresse of mind is that , which ariseth from a mans owne sinnes , or rather from some one special sinne committed . And this kind of tentation is twofold : For either it is more violent , and lesse common , or lesse violent and more common . The violent Distresse of minde , shewes it selfe by feares and terrors of the conscience , by doubtings of the mercie of God , by lamentable and fearefull complaints made to others . Nowe Question is mooued , Howe this violent distresse of minde , arising from our owne sinnes , is to be cured ? Answ. That it may be cured by the blessing of God , three things must be done . First , that particular sinne must be knowne , which is the cause of this violent distresse . And here we are to know , by the way : that it is an vsuall thing , with the parties thus distressed , to dissemble and cloake their sinnes : and therefore they will alleadge , that their trouble ariseth frō some euill thoughts , from wicked affections , and from the corruption of nature : whereas commonly men are not distressed , in violent manner , for euill thoughts , affections , &c , but the violent distresse commeth from some actuall and odious sinne or sins done , which wound the conscience , and are the causes of great distraction of minde : and they are many , which hauing bin vpon occasion before rehearsed , I will not now repeat them . Onely this must be remembred , that the greater sinnes against the third , sixt , and seauenth commandements , are the maine and proper causes of violent distresses : and the more secret these sinnes are , the more horrour goeth with them . Secondly , the particular sinne being known , Inquiry must be made , as much as possibly may be , by signes , whether the partie distressed repenteth , yea or no. For except he hath repented , he cannot be fitted to receiue comfort : and vnlesse he be first fitted to receiue comfort , he cannot be releiued in Conscience . Now if it be found , that the partie hath repented , then care must be had in the next place , that his repentance may be renued , for the particular sinne committed . Thirdly , hauing thus done , the comfort must be ministred , for the moderating , or taking away of the distresse . And here remember by the way , that the comforts ministred , vsually & ordinarily must not go alone , but be mingled & tēpered , with some terrors of the Law : that being thereby feared , with the consideration of sinne , and of the wrath of God due vnto the same , the comfort may appeare to be the sweeter . The ministring whereof , in case of this distresse , would not be direct and present , but by certaine steppes and degrees : except onely in the point of death : for then a directer course must be vsed . These degrees are two . First , the partie is to be informed of a possibilitie of pardon , that is , that his sinnes are pardonable , and though in themselues they be great , and hainous , yet by the mercie of God in Christ , they may be remitted . Nowe put the case , that the afflicted apprenhendeth onely the odiousnesse of his sinnes , and the wrath of god due to the same , and in this fit puts off the pardon from himselfe , and cannot be perswaded that his sinne may be forgiuen , what then is to be done ? Ans. Then for the effecting of this first degree , certaine grounds are to be laid downe , whereupon assurance in that case may be built vp in his heart . The first groūd of possibilitie of pardō is , That the mercy of god is infinite , yea ouer al his works , Psal. 145. 9. That the death of Christis of infinite price , merit , and value before God. That God is muchin sparing , Isa. 55. 7. That with the Lord is mercie , and with him is plenteous redemption , Psal. 130. 7. That Christs satisfaction is not only a a price , but a b coūterprice , 1. Tim. 2. 6. able to satisfie for the sinnes of all men , yea for them that haue sinned against the Holy Ghost : for that sinne , is not therefore vnpardonable , because the offence thereof is greater , then the merit of Christ : but because the partie offending neither doth , nor can apply the merit of Christ vnto himselfe . An ancient father vpon Cains words , My punishment is greater then I can beare , saith , Thou liest Cain , for Gods mercie is greater then thy sinnes . The mercie of God was very great to Manasses , and to Salomon , and to many others , though they were great offenders . The second ground . Men of yeares , liuing in the Church of God , and knowing the doctrine of saluation , shall not be condemned simply for their sinnes , but for lying in their sinnes . Vpon this ground , I say , that men distressed must be grieued , not so much for committing of sinne , as for lying and continuing in sinnes committed . A third ground . It pleaseth God many times to leaue men to themselues , and to suffer them to commit some sinne that woundeth consceence . It is true and cannot be denied . But we must withall remember , that sinnes committed , doe not vtterly take away grace , but rather make it the more to shine and shew it selfe . For God in mercie turneth all things , euen sinne it selfe , to the good of them that be his : and therfore sinne committed cannot either waste , or extinguish grace receiued , but by diuihe dispensation , serueth to amplifie and inlarge the same ; so as where sinne aboundeth , there grace aboundeth much more . Rom. 5. 20. And the Lord said to Paul , beeing in great extremity . 2. Cor. 12. 9. My grace is sufficient for thee , for my power is made perfect through weakenes . Hence it appeareth , that the grace of God is not vtterly lost , but appeareth liuely in the time of distresse . The fourth ground is this . The promises of God touching remission of sinnes , and l●fe eternall , in respect of beleeuers are generall , and in regard of all and euery man indefinite : that is , they doe not define , or exclude any person , or any sinner , or any time ; onely they admit one exception , of finall impenitencie . Here a question may be mooued , Howe long he that ministreth comfort , must stand vpon the possibilitie of pardon ? I answer , vntill he hath brought the partie distressed , to some measure of true repentance : and this beeing done , then he is to proceede to the second degree of comfort . The second degree of comfort is , to teach , that the sinne or sinnes of the partie distressed , are indeede pardoned . But it may be asked , vpon what signes may this comfort be applyed ? I answere , vpon these two . First , if the partie distressed confesse , that he or shee is heartily grieued , that by their sinne or sinns , they haue offended so louing and so mercifull a God. Secondly , if they professe , that they desire with all their heart , to be reconciled vnto God in Christ : and at least doe desire to repent for their sinnes ; and withall doe carrie in heart , a purpose to sinne no more , but in all things , ( as much as in them lieth ) to performe newe obedience vnto God. Nowe for the better enforcing of this comfort , some textes of Scripture , fitting this purpose must be rehearsed , as for example , Matth. 9. 12 , 13. I came not to call the righteous , that is to say , those that iudge themselues righteous , but sinners , that is , those which are grieued , because in their owne conscience , they are vile and hainous offenders , to repentance . Againe . Matth. 11. 28. Come vnto me , allye that are wearie , and ●eauie laden , and I will refresh you . To conclude this point , there remaines yet a further question to be resolued , and that is this . A man after repentance , for some grieuous sinne , falls into it againe , and is distressed more then before : It is a case somewhat grieuous . For we knowe , that if a man be recouered of an ague , and through distemper in diet , or otherwise , makes a relapse in●o it againe , his case is often desperate , and he hardly scapeth with his life . In the same manner , it is a dangerous case , if after repentance , men make a relapse into the same sin againe . It may then be asked , how such persons may be recouered after a relapse ? I answer , though we finde not any one particular example in scripture , of any one person , that was restored againe after a relapse : yet neuerthelesse there is some comfort for such persons . Vpon what grounds may some say ? Ans. Men that haue not so much as a drop of mercy , in cōparison of God , must forgiue their brethrē often & many times , yea as our Sauiour Christ saith to Peter , till seuenty times seauen times , if they returne & say it repents them . Now God is infinite in all his attributes . He is much in sparing : with him is plenteous redemption : and therefore he will questionlesse , vpon true repentance , often forgiue & forget , euen the same sinne iterated againe and againe . Nowe these persons are to be releiued in this sort . First they must haue their Consciences setled in this point , that their relapse is pardonable , though very dangerous . For proofe hereof read Esay ▪ 2. 18. Where mention is made of diuers Apostataes , that were by God called to repentance , with promise of pardō , if they turned vnto him . And in Luk. 15. the Prodigall child , ( by whome I vnderstand one , that after grace receiued , ●ell from his repentance and obedience to God ) when he did but purpose in his heart to returne againe , was pardoned , and receiued into fauour . In the 2. Cor. 5. 20. Paul saith to the Corinths , that were fallen away ▪ We pray you in Christs steade that ye be reconciled vnto God. Secondly , beeing thus setled in cōscience , they must againe repent them of their sinnes . Thirdly and lastly , they are to be comforted , with the promise of remission of sinnes , after that some signes of renewed repentance for sins past , haue beene giuen . The Second Tentation or Trouble of minde , which is more common and lesse violent , befalls the children of God : and it is a griefe of heart , more or lesse , wherby men are troubled , in respect of the want of grace in their hearts , and defects of obediēce in their liues . Paul the deere seruant of God , was possessed with this trouble of minde , as we may read , Rom. 7. And indeede there is no childe of God , but more or lesse , one time or other , he feeles the stings of sinne , & the buffe●ings of Satan , which cause griefe in his heart . But this griefe is a notable grace of God , and therefore they which want it , must labour to haue it , and they which haue it , must not seek to put it out , but to keep it in measure & order . And the grounds of comfort , whereby the heart may be staied in this sorrow , that it be not immoderate , may be these . I. Ground . It is Gods will , that the worke of sanctification , or regeneration , should be imperfect in this life , and remaine vnfinished til death . This point needs no proofe , for it is manifest both in the word of God , and in daily experience . The reasons for which God will haue it to be so , may be these . First of all , God giues grace , according to the measure , and manner of our receiuing of it , which in this life is imperfect . Some giftes of God in Christ , bestowed on his seruants , as remission of sinnes by his death , and iustification by his obedience , are not put into vs , but are only applyed and made ours by imputation . Some other giftes there be , which are infused and put into vs , as namely , sanctification , regeneration , the loue of God and man : and by one of these two meanes , to wit , either by imputation or infusion , are all the giftes of God in Christ made ours . Yet before we can haue them , we must receiue them : and the meanes whereby we receiue them is faith , which God hath ordained , to be the hand of our soules , to receiue his benefits bestowed on vs. Which faith because it is weake and imperfect , in this life , therefore the gifts which we receiue thereby , are also imperfect . For though Gods benefits be like a bottomlesse sea , yet the faith , whereby we lay hold of them , is like vnto a vessell with a narrowe necke , which though it be cast into the great Ocean , receiues but a litle water at once , & that by degrees , drop by droppe , according to the widenesse of the mouth . And hence it is , that though the giftes of God without vs , which are ours by imputation , be perfect ; yet all such graces as are put into vs , are weake and imperfect . Secondly , if any seruant of God , should be perfectly regenerate , and made absolutely holy in this life : then he should fulfill the morall lawe , and so become a Sauiour to himselfe : and by the tenour of the law haue life : & so should not Christ be a Sauiour properly , but only an instrumēt , to dispose vs , to the keeping of the law , whereby we might saue our selues . But there is one only al-sufficiēt Sauiour , Christ Iesus : & the beginning , the middle , & the accōplishment of our saluation , is to be ascribed to him alone . Thirdly , it is the will of God , that his owne children , with whome he is well pleased in Christ , should bee brought to nothing in themselues , that they might be all in all out of themselues in Christ : beeing , as it were , emptied of selfe-loue , and of all confidence in their owne goodnesse . But if sanctification should be perfect at the first , then a man should not goe out of himselfe , but would rather stay as he is , and rest contented in his own goodnesse . For this cause Paul , after his exaltation , was buffered by Satans temptations , that he might not be exalted out of measure , 2. Cor. 12. but should content himselfe with this , that he was in the loue and fauour of God in Christ. II. Ground is : To consider , what makes a man professing Christ , accepted of God , and howe much he himselfe must doe , for this ende ? The substance of all things to be done of vs for this ende , that we may become the children of God , may be reduced to three heads . First of all , we must heartily bewaile our sinnefull liues past , and seriously humble our selues , in regard of our owne sins , both of heart and life : and if by occasion wee fall into any sinne , we must not lie therein , but by speedie repentance , recouer our former estate . Secondly , in regard of the sinnefulnesse of our hearts and liues , in times past , we must rest our selues on Gods mercie alone , flying to the throne of mercie for the pardon of them all . Thirdly , we must indeauour in the course of our liues afterward , to performe obedience to God in all his commandements : that thereby we may shew our selues thankefull to him for his mercie . Consider the examples of this practise in Gods children . All that Dauid that worthy seruant of God could doe , after his sinnes committed , to bring himselfe againe into the fauour of God , whome he had offended , consisted of these very heads , which haue beene named ; Repentance , Confidence , and Affiance in Gods mercie , and Performance of new obedience . And this his practise was verified , amongst many other places , specially in the 119. Psalme , and in all the Psalmes commonly called penitentiall . Againe , the Prophet Daniel was accepted of God onely for the doing of these things . Dan. 9. And in like manner was Paul , and the rest of the Apostles . Yet here remaines a great difficultie . Many a good seruant of God , may , and doth truly say of himselfe , I bewaile my sinnes , and doe in some sort rest on Gods mercie , and withall I endeauour to performe new obedience : but alas ! here is my griefe , I cannot doe these things as I would . In matter of sorrow and griefe , I am troubled with hardnes of heart : in occasions of boldnes and confidence , with doubting : in indeauour to obey , with many sinnes , and sundrie faults . For the staying and moderating of this griefe , these rules may further be remembred . The first Rule . If there be in the minde , a purpose not to sinne , in the wil , a desire to please God , and in the whole man , an indeauour to performe the purpose of the minde , and the desire of the will : marke what follows vpon this : God in mercie accepteth the purpose and will to obey , for obedience it selfe ; yea though a man faile in the very act , and doe not so well as he should . This is a great mercie of God , and we can neuer be sufficiently thankfull for the same . But yet that we may not here delude our hearts with conceits , and blesse our selues in vaine : we must know , that God doth not alwaies accept the will for the deede , vnlesse there be a constant purpose in heart , a true desire in will , and some resolued endeauour sutable in the life . Malach. 3. 17. Goa spares them that feare him , as a father spares his owne child . How is that ? though the childe beeing commanded some busines , goeth about it very vnhandsomly , and so the deede be done to small purpose : yet the father accepts it as well done , if he see the childe yeelde vnto his commandement , and doe his indeauour , to the vttermost of his power . Euen so will God deale with those that be his children . But how will some say , can God accept a worke of ours that is imperfect ? Ans. So farre forth , as the obedience is done in truth , so farre forth God accepts it , because it is his own work in vs : and as it is ours , he pardons it vnto vs , because we are in Christ. A second Rule is laide downe , Rom. 7. 19. where Paul saith to this purpose , the good which I would doe , I doe not , and the euill which I would not , that doe I. In these words , is set downe the state of all regenerate men in this life : and the meaning is this . The good things which God hath commaunded , I doe them , but not as I would , and the euill forbidden I auoid , but not as I would . This we shall see to be true by comparing the voyces of three kindes of men together . The carnall man saith , I do not that which is good , neither will I do it , and that which is euill I do , and I will do it . Contrariwise , the man glorified , he saith , That which is good I do and will do it , and that which is euill I do not , neither will I do it . The regenerate man , in a midle betweene them both , he saith ; The good things commanded I do , but not as I would ; the euill things forbidden I auoid , but not as I would . And this is the estate of the child of God in this life , who in this regard , is like vnto a diseased man , who loues his health and therefore obserues both diet and physicke : and yet he often falls into his fit againe , ( though he be neuer so carefull to obserue the rules of the Physitian ) by reason of the distemperature of his bodie : and hereupon is faine to goe to the Physitian the second time for new counsell . In like manner , Gods children , haue indeede in their hearts , a care to please and obey God ; but by reason of sinne that dwelleth in them , they faile often , and so are faine to humble themselues againe before him , by new repentance . Againe , the seruants of God are like to a man , by some suddaine accident cast into the sea , who in striuing to saue himselfe from drowning , puts to all his strēgth , to swimme to the shore , and being come almost vnto it , there meetes him a waue or billow , which driues him cleane backe againe , it may be a mile or further , and then the former hope and ioy conceiued of escape , is sore abated : yet he returnes againe , and still labours to come to the land ▪ and neuer rests till he attaine vnto it . III. Ground . He that is indeede regenerate , hath this priuiledge , that the corruption of nature , is no part of him , neither doth it belong to his person , in respect of diuine imputation . Paul saith of himselfe , Rom. 7. 17. It is no more I , but sin that dwelleth in me . In which words , he distinguisheth betweene his owne person , and sinne that is in him . For in man regenerate , there be three things , the bodie , the soule , & the gift of Gods image restored againe . Now touching the corruption of nature , that is in his person , and so may be said to be his ; but it belongs not to the man regenerate , it is not his , because it is not imputed to him , and so indeede is , as though it were not in him . The Apostle 1. Thes. 5. 23. praies for the Thessalonians , that God would sanctifie them throughout , and preserue their whole spirit , soule , and bodie . Of which place ( amongst many ) this exposition may be giuen . The Apostle speaking of men regenerate , and sanctified , makes three parts in them : bodie , soule , and spirit : and by spirit , we are to vnderstand , not the conscience , but the gift of regeneration , and sanctification , which is in the whole man bodie & soule , opposed to the flesh , which in a naturall man , is that which is called the old man , Rom. 7. And the praier which Paul makes in the behalfe of the Thessalonians , teacheth vs in effect thus much ; that though corruption remaine in the regenerate , after regeneration ; yet in respect of diuine acceptation , he is accoūted as righteous , and so continueth : his sinne , ( by the mercie of God in Christ ) not beeing imputed to him to condemnation . And so much for that point . Now these Grounds of comfort , and others of the like nature , may serue to sustaine and vphold the hearts of the children of God , when they shall be pressed and troubled , in consideration of their estate in this life , which cannot till death , be fully freed , from much weaknes and manifold imperfections . The Fifth and last kinde of Temptation or Trouble of mind , ariseth from a mans ovvne bodie . Before I enter to speake thereof , one Question , in the meane time , must be answered , namely , How the bodie should , or how it can trouble the minde , considering that the soule or mind , is not bodily , but spirituall : and it is against reason , that that which is bodily , should either alter or trouble a spirit . For an answer hereunto , these things must be considered . First of all , the actions of man , doe proceede from one onely fountaine , and common cause , the soule ; and are done by the power thereof . The bodie of it self , is not an agent in any work , but as it were a dead instrument , in & by which the soule produceth all actions and workes . Secondly , the most of the workes of the soule , and minde of man , are such , as are performed by the bodie , and the parts thereof , and by the spirits that are seated in the bodie , as by instruments . Indeede some actions of the soule & mind , are done without the helpe of the bodie ; but I say , that the most actions thereof , are performed by the bodie , and spirits therein contained . Yet these spirits in thēselues , are no agents at all : but the onely agent in any worke , is the soule it selfe . For example : the vsing of the outward senses , as of sight , hearing , tasting , touching , smelling , as also of the inward , as imagination , memorie , &c. all this is done by the braine , and the parts of the braine , as proper instruments . All affections both good and bad , are acted by the soule ; but yet they come from the heart , as the seat thereof . So also the power of nourishment , comes from the liuer , as the instrument , whereby the soule nourisheth the bodie . Now then the bodie affecteth the soule and minde thus : The bodie and the soule are so ioyned together , that they make one person , and thus , the bodie beeing troubled , the soule is also troubled : yet is not this done , by any diuiding of the soule . For it cannot be diuided . Neither by diminishing the parts of the soule , but onely by corrupting the action of the minde , or more properly , by corrupting the next instrument of the minde . This may be conceiued by a comparison . A skilful artificer in any sciēce , hath an vnfit toole , and a naughtie instrument to worke withall : his skill is good , and his abilitie is sufficient , but his instrument whereby he worketh is vnperfect : and therefore he brings forth an imperfect worke . Now his toole takes not away the skill of his workmanship , nor his power of working , but keepes him frō doing that well , which otherwise he should and could doe well . In like manner , the body beeing corrupted , hinders the worke of the soule . It doth not take away the worke of the soule , nor the abilitie of working : but because it is a corrupt instrument , it makes the soule to bring forth a corrupt worke . The Temptation followeth . The bodie causeth the trouble of the mind two waies , either by Melancholie , or by other strange alterations in the parts of the bodie , which oftentimes befall men : in what sort we shall see afterwards . For it is a very common thing , yea more common then the former . Touching Melancholy , sundrie things are to be considered for our instruction , and for the Remedie of that euill . And first of all , if it be asked what Melancholie is ? I answer , it is a kind of earthie & black blood , that is specially in the splene , beeing stopt ; which conuaieth it selfe to the heart , and the braine , and there partly by his corrupt subsiāce , and specially by his contagious qualitie , annoyeth both heart and braine , beeing the seat & instrument of reason . The second is , what are the effects and operations of Melancholie ? Ans. They are strange , and often fearefull . There is no humour , yea nothing in mans bodie , that hath so strange effects , as this humour hath , beeing once distempered . An auncient Diuine calls it the Deuills bait , because the Deuill , by Gods iust permissiō , conueies himselfe into this humour , and worketh strange conceits . When the euill Spirit came vpon Saul , it so tempted him , that he would haue slaine him that was next vnto him : how so ? surely , because God in iustice withdrew his spirit of gouernment from him , and suffered Satan , to enter into the humour of choler , or melancholie , or both , and by this meanes caused him to offer violence to Dauid . Now the effects thereof in particular , are of two sorts . The first effect , is in the braine and head . For this humour being corrupted , it sends vp noysome spirits , and filleth the instrument of reason ( as it were ) with a myst , and makes it vnfit to vse reason . Hence followes the first effect , strange imaginations , conceits ▪ and opinions , framed in the minde : which are the first worke of this humor , not properly : but because it corrupteth the instrument , and the instrument beeing corrupted , the facultie cannot bring forth good , but corrupt actions . For example . That which they call the beast● like Melancholie is , when a man thinkes himselfe to be a beast of this or that kind , and carries himselfe accordingly . Of this sort , are those , that thinke themselues to be a wolues , and practise wolvish behauiour . Thus we read , Dan. 4. 30. that Nebuchad-nezzar liued , behaued himselfe , and fed as a beast . Some say , that he loss his soule , and had the soule of a beast . But they er●e . For there is no such transportation of soules into bodies , either of men , or beasts . Others thinke , that Nebuchadnezzar was smitten in the brain with this disease , and in a beastly imagination carried himselfe as a beast . And this interpretation is not against the text : for in the 31. verse of that chapter it is said , that his minde came to him againe : and therefore in the disease , his vnderstanding , & the right vse of his reason was lost . And the like is true in historie , by diuers examples , though it were not true in Nebuchadnezzar . Againe , take another example , that is common and ordinarie . Let a Melancholike person vpon the sudden , see some fearefull thing , the strength of his imagination presently fasteneth the thing vpon himselfe . As if he see or heare that a man is hanged , or possessed with a Deuill , it presently comes to his minde , that he must be hanged , that he is or shall be possessed . Likewise vpon relation of fearefull things , presently his phantasi : workes , and he imagineth , that the thing is alreadie , or shall befall him . And this imagination , when it enters once & takes place , it brings forth horrible and fearefull effects . The second effect or worke of Melancholie , is vpon the heart . When the mind hath conceiued and framed fearefull things , there is a concord and consent between heart & affection , & then comes affection , and is answerable to imagination . Hence doe proceede exceeding horrors , feares , and despaires , and yet the Cōscience for all this vntouched , and not troubled or disquieted . Thirdly , it may be demanded , whether there be any difference betweene the trouble of Cōscience and Melancholie ? for many hold , that they are all one . Ans. They are not all one , but differ much . Affliction of Conscience is one thing , trouble by Melancholie is another : and they are plainly distinguished thus . First , when the Conscience is troubled , the affliction it selfe is in the Conscience , and so in the whole man. But in Melancholie , the imagination is disturbed , & not the Conscience . Secondly , the Conscience afflicted , hath a true and certen cause , wherby it is troubled , namely , the sight of sinne : but in Melancholie , the imagination conceiueth a thing to be so , which is not so : for it makes a man to feare and despaire , vpon supposed and fained causes . Thirdly , the man afflicted in Conscience , hath courage in many things : but the Melancholike mā feares euery man , euery creature , yea himselfe , and hath no courage : when there is no cause of feare , he feares . Fourthly , imaginations in the braine caused by Melancholie , may be cured , taken away , and cut off by meanes of Physicke : but the distresse of Conscience , cannot be cured by any thing in the world but one , and that is the blood of Christ , and the assurance of Gods fauour . Fourthly , the way to cure Melancholy is this . First the person troubled must be brought to this ; that he will content himselfe , to be aduertised and ruled , not by his owne , but by the iudgement of others , touching his owne estate : and by this shall be reape much quiet and contentation . Secondly search & triall must be made , whether he hath in him any beginnings of faith and repentance or no. If he want knowledge of his estate , then meanes must be vsed , to bring him to some sight and sorrow for his sinnes , that his melancholy sorrow , may be turned into a godly sorrow . If he want faith and true repentance , some good beginnings thereof must be wrought in his heart . Thirdly , when he is brought to faith in Gods mercie , and an honest purpose not to sinne any more ; then ▪ certaine mercifull promises of God , are to be laid before his eies : and he must be exhorr●d , to rest vpon these promises , and at no time to admit any imagination or thought , that may crosse the said promises . Now the promises are these and such like : Psal. 34. 9. No good thing shall be wanting to them that feare God. Psal. 91. 10 No euill shall come neere the godly man. 2. Chron. 15. The Lord is with you , while you are with him , and if you seeke him , he will be found of you . Iam. 4. 8. Drawe nere to God , and he will draw neere to you . And the best meanes to cause any man thus diseased , to be at peace with himselfe , is to hold , beleeue , & know the truth of these promises , and not to suffer any bythought to enter into his heart , that may crosse them . Moreouer , though the former promises may stay the minde , yet will they not take away the humour , except further helpe be vsed . Therefore the fourth and last helpe , is the arte of Physicke , which serues to correct and abate the humour , because it is a meanes by the blessing of God , to restore the health , and to cure the distemper of the bodie . And thus much touching the trouble of minde , caused by Melancholy . The second meanes whereby the bodie annoies the minde is , when it occasions trouble to the minde , by strange alterations incident to the bodie . When a man beginnes to enter into a Phrensie , if the braine admit neuer so little alteration , presently the minde is troubled . Thus by the trembling of the heart , many fearefull imaginations are caused , when a man knowes not the cause . The same is procured by the swelling of the splene , by the rising of the entralls , by strange convulsions , and such like . The remedie hereof is this . First it is still to be considered , whether the partie thus troubled hath true faith and repentance or no. If he hath , it is so much the better . If ▪ he hath not , the first dutie is to vse all meanes , to stir vp in him some godly sorrow for his sinnes . Secondly , this beeing done , meanes must be vsed to take away the opinion conceiued , and to giue information of the alteration of the bodie , and of the true cause thereof . This beeing knowne , the griefe or feare conceiued , will easily be staid . For take away the false opinion , and informe iudgement , and the whole man will be the better . Thirdly , the opinion beeing altered and reformed , it may be the alteration in the bodie will remaine : the partie therefore in that case must be taught , that it is a correction of God , and that God doth not barely suffer the correction to be inflicted , but is the very author of it : and therefore the partie is to be well pleased , and to reioice in that will of God. For euery present estate , whether it be good or badde , is the best state for vs , because it comes by the wil of God. And thus much touching the distinct kindes of distresses of minde . I adde this one thing further , that if we make examination of the estate of such persons , as are troubled with any of these fiue temptations , we shall not vsually find them single , but mixed together , especially Melancholy , with some other temptations . And so much of the first Sort of Questions , concerning Man simply considered in himselfe . FINIS . Notes, typically marginal, from the original text Notes for div A09364-e60 Prou. 18. 14. Rom 14 2● ▪ Heb ▪ 4. ● ▪ Psal. 119. v. 49 , 50. a Decr●● . de peni●ent : dist . 6. cap. ● Caue●t spiritualis iudex , vt sicut non cōmi●●● cr●m●● nequiti● , 〈◊〉 non care ●t munere scienciae . b Iudices in cau●●s poenitentium . Bella● . d● paen . lib. 3. ca. 2. Concil . T●id . ●ess . 14. can 9. Mark. 2. 10. R●u . ● . 8. 2. Cor. 5. 20. c Theophylact. comment in Ioan. 8. 34. & Hieron . lib. ● ▪ comment . in Math. super verba . Tibi dabo claues . Emanuel Sa. in Aphori● . confessatio●● . Concil . T●id ▪ ses● . 6. Cap. 9. a Matth. 14 31. Iam 1. 6. Rom. 4. ●0 . Concil . Trid. ●e●● . 14. can . ● Psal. 19 〈◊〉 . a 〈◊〉 veniale , quod non ●olli● or sinem ●d vltimum finem , vnde non mer●tur poenam ●●ernam , sed t●mpo●alem . Iacob . de Graphi●s : Decision . aur●ar Ca● . Con●c . lib. 1. cap. 6. 1. Ioh. 3. 4. Concil . Trid. i●●● . 14. can . ●● . Notes for div A09364-e1250 Iam. 5. 16. o Splendida pecc●●● . Act. 1● . 1. Ioh. 3. 4. In p●cc●to ●ihil positivum . 1. Cu●p● . 2. Rea●●s . 3. P●●● . 4. Macul● . Act ▪ 3. 17. 1. Ti● ▪ ● . 〈◊〉 . Iob ●1 . 14. Psal. 36. 2 , 3. a Ignoran●i● iuris . b Ignorancia fact● . Voluntas 〈◊〉 cogitur . ●●o● . ● ▪ ● ▪ Rom. 7. 18. and 22. 23 ▪ Psal. 19. 1● . Numb . 15. 〈◊〉 . Math. ●5 . 42 ▪ 43. Gen. 4. ●0 . Gen. 1● . 20. Exod. 3. 7. Iam. 5. 4. Act. 17. 30. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. ● . Psal. ●9 . Exod. 4. ●5 . 1. king . 22. 2. king . 17. 1. Sam. 2. 25. Matth. 1● . 1. Cor. 6. 18. 1. Tim. 5. 22. Fro● . 〈◊〉 . 15. ● . Ti● . 5. 24. 2. Pe● . 2. 21. Math. 5. 2● . ● . Cor. 〈◊〉 . 〈◊〉 . ●●m . 1. 15. Math. 15. 19. Act. 15. ● . Prou. 4. 23. Psal 19. 1● . Rom. 14. 23. Act. 238. Act. 16. 33. Mat. 10 17. &c. Math ▪ 38. 2. Sam. 12. 13. Psal. 32. 5. Luk. 15. 18. Psal. 19. 12. 2. Cor. ● . 1● . 2. Sam. ●8 33. Psal. 51. Act. 11. ●3 . Ezek. ●8 . 21. Ioh. 15. 5. Iam. 2. 20. ● . King. 23. 25. Gen. 3● . 9. ●0 . 2. Sam. 16. 10. Mark. 7. 7. 1. Cor. 8. vlt. 1. Cor. 10. 3● . Psal. 143. 2. Daniel 9. 8. 9. 〈…〉 5 ▪ 11. Rom. 5. ● . Chap. 3. v. 2. Col 3 26. Rom. 8. 19. Gal. 3. 2● . Prou. 18. 14. ● . Tim 2. 4. Act. 17. 3● . Esa. 49 ● . ● . Ioh ▪ ● . 1● . ● . Cor. ● . 1● . Matth. 5. 6. R●●●l . ●1 . 6. Psal. 10. 1● . Psal. 14● . 1● . 2. Cor. ●● . 〈◊〉 . 3● . ● ▪ Luk. 15. 17 , 18. 2. Sam. 1● . 1● . 1. Iohn . ● . 14. Maior . Minor. Conclusio . Eccles. 4. 10. C●●● 3. Iob. 6. 4. Iob. 13. 26. Iob. 16. 9. Psal. 6 . Iob. ●0 30. Iob. 15. 8. Psal. 32. Iob. ●9 . ●9 . Rom ▪ ● . 〈◊〉 . Exod. 14 ▪ 15. 2. Cor. 12. 9. 2. Sam. 15. 26. ●om . 9. 3. Luk ▪ 4. 1● . Psal. 77. 1● . ● . sa● . ● . Hab. ● . 4. Psal. ●30 . Rom. 4. 18. Psal. 6. and 77. 2. Ch●o 33. 11 , 12. Dan. 9. 〈◊〉 , 2● . Lament . 3. 40. Rom. 8. 28. Esa. 45. 7. Amos 3. 6. Ierem 30. 11. G●n 50. 19 , ● . 2. Sam. 16. 10. Gen. 45. 5. & 50. 20. Micah . 7. ● . 2. Pet ● 5 , 6. Psal 91. 15. Psal. 13. 4. Psal 50. 1● . Hab. 3. ● . 1. Cor. 10. 13. Phil. 1. 29. Consideration . G●n . 42. 〈◊〉 . Humilia●●on . Luk. 15. 17. &c. Psal. 30. 7. Amendment . Heb. 12. 21. 1. Co● . 11. 32. Ioh. ●5 . A●negation . Inuocation . Hos. 5. 15. Patience . Rom. 5 3. Obedience . Heb. 5. 8. Heb. 1● . 7. Iob ● . Gen. 6 ▪ . Ier. 25. 12. Exod. 〈◊〉 . 41. Hab. 2. ● . ● Dan 9. v. 2. Reu. 21. 4. Exod. 23. 28. Deut. 7. 2● . pag. 112. Psalme 37. 37. 2. Cor. 4. 17. Heb. 10. 37. Psal 39. 4. Psal. 90. 12. 1. Cor. 15. Rom. 7. 14. 23 , &c ● . Pet. ● . 〈◊〉 ▪ Heb. 1● . 14. 2 Cor. 5. 6. Phil 1. 23 , Ap●● ▪ 22 4 1. Ioh. 3. ● . M●●th . 25 34. 1. Cor. 7. Philip. 3. ●0 . 1. 2● . Heb 11. 10. Ioh. 16. 20. Matth. 5. 4. Prou. 14. 13. Luk. 6. 23. Rom. 14. 〈◊〉 . Iob. ●1 . 13 , 14 , 15. Ioh. 16. 〈◊〉 . Prou. 1● . 13. Luk. 1● . 10. and 16. 〈◊〉 . Iob. 20. ● . Iohn 17. ● . Heb. 11. 1● . Gen. 49. 1● . Ioh 3 14. 15. ● . Sam. 30. 6. 2. Cor. 1. ● . 〈◊〉 ▪ 9● ▪ 10 , 〈◊〉 ▪ Luk 1● ▪ 15. Gen. 8. ●0 . 〈◊〉 . 1● ▪ 〈◊〉 . 13. ● . G●● 〈◊〉 . Te●●atio f●da . Eph. 4. 23. 24. Prou. 4. ●3 . Psal. 119. 11. Psal. 119. ●4 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Chro. 33 13. 2. Sam. 7. 14. 15. Esca di●bo●● . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A09450	----	The reformation of couetousnesse Written vpon the 6. chapter of Mathew, from the 19. verse to the ende of the said chapter. By William Perkins. Reformation of covetousnesse. Perkins, William, 1558-1602. 1603 Approx. 201 KB of XML-encoded text transcribed from 134 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09450 STC 19735.6 ESTC S106356 99842074 99842074 6698 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09450) Transcribed from: (Early English Books Online ; image set 6698) Images scanned from microfilm: (Early English books, 1475-1640 ; 738:15) The reformation of couetousnesse Written vpon the 6. chapter of Mathew, from the 19. verse to the ende of the said chapter. By William Perkins. Reformation of covetousnesse. Perkins, William, 1558-1602. Clapham, Henoch. [4], 263, [1] p. [By T. Creede] for Nicholas Ling, and Iohn Newbery, Imprinted at London : 1603. Edited by Henoch Clapham--STC. Printer's name from STC. Signatures: [A]² B-M¹² . Identified as STC 19735a on UMI microfilm. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Matthew 6 -- Commentaries -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE REFORMAtion of Couetousnesse . Written vpon the 6. Chapter of Mathew , from the 19. verse to the ende of the said Chapter . By William Perkins . Imprinted at London , for Nicholas Ling , and Iohn Newbery . 1603. In memoriam Perkinsi . Is Perkins gone , that whilome was a Lamp , A Cantabrigian Phôspher shining farre ? Gon , gon indeed . And yet his deeds remain As monuments of such a writers worth . Hei-papist snarle , cōtend his works to dim , Thou bites & blots thy wretched selfe , not him . He. Clapham . To the Christian Reader . IT shall not greatly neede ( well disposed Reader ) to commend to thy kinde allowance , this godly , learned and necessary Treatise , of the reformation of that sin , which of our ancient Philosophers and Diuines , hath bin condemned for the originall and roote of all euils ; since the Author therof ( now dead ) while hee liued , receiued a true approbatiō of his faithfull labors from the most iudiciall , graue and learned censures of our time . The neuer-wearied vertues of his inward soule , still laboring like the Sunne to illuminate and enlighten the darkenesse of our vnderstandings , amongst other of his industrious studies , haue left this token to the world , that his whole care and endeuour was alwaies bent to the begetting of a generall profit . How necessary the publishing of such a subiect is , in respect of the Idolatrous worshipping of the wicked Mammon , I referre me to the truly ▪ zealous & soule-labouring Ministers in the Lords vineard ; whose voices like brazen trompets cōtinually sounding in the obdurate and stif-necked worldlings , worke little or no motion at all in them , either for compassion of their poore distressed brethren , or saluation of their owne soules . My request therefore is , that thou wouldst reache thy gentle hand of acceptance to the New-yeares gift of a dead man , who by a vertuous and godly life , hath chased obliuion from his graue , and now suruiueth in the hearts and tongues of all godly Christians . Fare ye well . THE REFORmation of Couetousnesse . Math. 6. 19 20. 19. Lay not vp treasures for your selues vpon the earth , where the moath and canker corrupt , and where theeues digge through , and steale . 20. But lay vp treasures for your selues in heauen , where neither the moath nor canker corrupteth , and where theeues neither break through , nor steale . HEre beginneth the fift part of Christs Sermon , containing a seuerall distinct doctrine from the rest . From this 19. verse to the 25. is contained a discourse touching the reforme of couetousnesse : that is , the disordered and inordinate care of earthly things . The ground of which discourse , lyeth in this 19. and 20. verses . In them Christ layeth downe a double commaundement . 1 First , what wee must not doo , with a reason of the same . 2 Secondly , what we must do , with a reason thereof . The things forbidden , are the practises of couetousnesse : of which that wee may speake in order , first let vs see the sense and meaning of the words . There bee two things contained in them . Lay not vp , ] hoord , heape : The greeke woord signifieth more then the translation expresseth ; and namely , two things : first , to gather together : secondly , to store vp things gathered together against the time to come . That it hath these two significations , see Romaines . 2. verse 5. Treasures , ] aboundance of worldly wealth , and excellent things of great price , as Golde , Siluer , Plate , Iewelles , Rings , precious stones , &c. Vpon the earth , ] Here he noteth not so much the place of treasure , as the kind of treasure , earthly . For your selues , ] for your owne priuate gaine and commoditie , all respects of the good , eyther of the Church or Common-wealth set aside . Now that we may see what is forbidden , we must first see what he forbad not . First , he forbids not here labour in our calling , wherby we prouide things necessarie for vs and ours : for that were against himselfe . Gen. 3. 19 , In the sweat of thy face shalt thou eate bread . Secondly , he forbids not the possession of goods and riches , for they are the blessings of God. Iob. Thirdly , he doth not forbid the gathering or keeping of treasure , for the word of God alloweth of some treasure : as 2. Cor. 12. 14. for the child : and for the Church . And Ioseph is commended for hoording vp corne in the seuen yeares of plentie , against the seuen yeares of dearth . Gen. 41. 48. Yea in the Temple there was a treasure by the appointment of God , made , maintained , and continued from time to time . Therfore hee dooth not simply condemne the gathering of riches , or the laying vp of them . What forbids he then ? Sundry practises of couetousnesse , implyed in the 19. verse . The first practise is excesse in seeking worldly wealth , whē men know & keepe no meane , moderation , or measure . And that we may see the daunger of this vice , I will answere this question : How farre a man may seeke and prouide for worldely wealth . In answere wherof , I lay this ground for a foundatiō ; that is , mens goods must be distinguished into three sorts : viz. necessaria , abundātia , superflua , that is , necessarie , abundance , and superfluous . Necessarie goods are twofolde : some are necessary to the nature , and some are necessarie to the person and condition of man. Those which are necessary to nature , are such , as without which , neither a man himselfe , nor his family can liue : as meate , drinke , cloath , and lodging . Those which are necessarie to the person ; that is , to any mans state , condition , calling , or kinde of life , are such as the Artificers Instruments , the Trades-mans tooles , and the Students bookes . Now here ariseth a question or two by the way : What goods , and how much is necessarie for the person . For answere wherof , the opinion and iudgement of the couetous must be no rule , because his heart is a sea vnsatiable , or that cannot be filled . What then must bee the rule thereof ? There is no certaine rule : therefore the iudgement of the wise , learned , godly , and Christian frugall men , must be the rule to iudge what is necessarie : and whatsoeuer is in their iudgement necessarie , must be so accounted . Further , things necessarie must not bee iudged onely by the present vse , but also by the vse in time to come . As for example : A Trades-man groweth in yeares , and hath nothing to liue on besides his Trade : his hands and sight faile him , therefore hee prouides something to maintaine him in his olde age , and layeth it vp for a certaine and necessarie vse in time to come , vntill his death . Again , a man that hath children : the time will come , when he must giue them their portions , and therefore he may prouide for thē against they come to age , and hee sinneth not , but doth well , because it serueth for a certaine vse in time to come . Thus farre of the first sort , that is , of necessarie goods . Now of the next . The second kinde is aboundance , that is , plentie of worldly riches , wherewith a man is so stored , that hee hath both for a necessitie , and also for an holy delight and hearts-ease . The third are superfluous . These are such , whereof a man hath neither present vse , nor any certain vse in time to come . Now I answere to the first question : viz. How farre a man may seek & prouide for worldly wealth ? I say , that things necessary for nature , for a mans person & place , may be sought for , and laide vp . But here is a barre put in by God himselfe ; we may goe no further ; we may not seeke for aboundance or superfluitie : The reason hereof is alledged in the 30. Chapter of the Prouerbes , the 8. and 9. verses , where it is said : Giue mee not pouertie nor riches : feede mee with foode conuement for mee , least I bee full , and denye thee , and saye , who is the Lorde ? &c. That which wee must aske of God , that we may seeke for , and no more : But wee haue no warrant to aske at Gods handes aboundance or superfluitie ; Therefore wee may not seeke for them . Againe , if wee haue meate and drinke , we must therewith be content . 1. Tim. 6. 8. Ob. If wee must pray for nothing , or labour for nothing more then is necessarie , then what shall we doo if God giue aboundance ? Resp. Wee must not seeke aboundance . But if God cast it vpon vs without seeking , wee must thankefully receiue it , lay it vp , and vse it for the good of the Church and Commō-wealth , and for the good of our owne families . If this bee so , that wee must seeke for nothing but necessaries , then wee must learne contentednesse therewith , which that we may doo , weigh these reasons following . First , it is Gods commaundement , that we should be content with things necessary , and seeke no further , therefore wee must be obedient and content . Secondly , a man that is too greedie to lay vp much , can hardly keep a good conscience , but must needs vse some vniust meanes . Thirdly , such are subiect to the diuels snare . 1. Tim. 6. 9. Fourthly , in persecution and times of triall , the richest will hardly confesse Christ , & hold out , but will be the more easily drawne from Christ , and the confession of the truth , because their mindes are glewed to the things of this world . Heerevnto may bee added the examples of many Saints , who haue bene contented with little , that they might serue God the better . And also Christes admonition , How hard it is for a rich man to enter into the kingdome of heauen . Thus much of the first practise of couetousnesse , which is excessiue seeking of goods , without al measure . The second practise is , when worldly goods are sought onely and principally : which practise Christ meets withal , when he saith : First seeke the kingdome of God. This was Esaus sinne , and the sinne of the Gadarens , Math. 8. who preferred worldly goods before spirituall treasure . And this may be called vnreasonable disorder , preposterousnesse , worldlinesse , &c. The third practise is , to put our trust and confidence in riches laid vp , and to make them our God , and rather to forsake God , then them . 1. Tim. 6. Psal. 62. The fourth practise is , when a man layeth vp for himselfe onely , and not for the Church nor Common-wealth , but sibi soli , this man may bee called churle , niggard . &c. All these practises of couetousnes Christ condemneth . Thus much concerning that which is forbidden . Now followeth the reason . VVhere moth , rust , and thiefe , &c. ] The reason standeth thus : That which is subiect to vanitie , to casualtie and corruption , must not bee our treasure : But earthly goods , gold , siluer , riches , cloathes , &c. are subiect to such things ; Therefore they must not bee our treasure . The Greeke word ( Sès ) is a moath or worme , that wasteth and consumeth the best garments , & may be taken here for any worme , that doth destroy and consume any creature . Brôsis , a canker . This translation is too strict , for it signifieth any thing that wasteth any creature whatsoeuer . Heere then is set downe the vanitie of the creatures , which vanitie stands in two points . First , in the corruption . Secondly , in the abuse of the creature . Touching the corruption , it teacheth vs , that gold and siluer , yea that al riches haue some diseases to waste them , or some canker to rust and consume them . Touching the abuse of the creature , it stands in this , that it is subiect to the iniurie and ill vsage of men , as riches are whē they are hoorded vp , and serue for no vse . From whence comes this vanitie ? From mans sinne . Rom. 8. 20. which when wee consider , it puts vs in minde of our sinnes , howe loathsome they are , that they are causes of vanitie to the creatures , both by corruption and abuse . Christ seeing men bent and disposed to treasure vp wealth in abundance , calles them back to an other kinde of treasure , better then that , as much as heauen is better then earth ; and an heauenly life better thē a little money or mucke . And therefore hee saith : Lay not vp treasure in earth : That is , let not all your heart and minde be set vpon this , I can tell you a little better treasure . Here I might take occasiō to inueigh against mens ill dispositions and affections , who will not follow this good counsell , but still preferre earth before heauen , for all this admonition . Euery man by nature is greedie to gather goods , and desirous to be rich , but fewe care to be rich in God. What profit did the rich men receiue by all their treasure . Luk. 16. and 12. Had it not bene a great deale better , if they had possessed lesse , so they had enioyed this ? But let vs come to the 20. verse . 20. But lay vp treasures for your selues in heauen , &c. Ob. This is a straunge instruction and precept , to lay vp treasure in heauen . Why ? How should we come there ? Resp. Indeed Christ saith , it is hard for rich men to come there , and yet they haue meanes to make it easie , if they will. How shall wee lay vp therefore ? Thus. Lay out here , and lock it not vp , and so you shall lay vp treasure in heauen . 1. Tim. 6. Otherwise , if you lay vp here , and imprison the coyne , that it cannot be currant , you lay vp a treasure in hell . Rom. 2. For by your hardnesse of heart , what doo you else , but treasure vp wrath against the latter day . So that this place seemeth to be a speciall motiue to charitie and liberalitie : but yet it is not to be restrained to that , as if it pertained onely to rich men . Then how shall the poore lay vp treasure in heauen , who want it in earth ? Very well : for they must make God their treasure , and Christ and his word , and so all their treasure is spirituall and heauenly . And this Dauid made more account of then any treasure whatsoeuer . Ps. 119. . 72. 127. And say with him , Psal. 57. Thou art my portion ô Lord. Rich men vse at euery yeares end to cast vp theyr accounts , to see how their store and treasure encreaseth , and it is not amisse . But it were better if they would take a time for this account , and see how this encreaseth . The rich man in the Gospell had gold inough , siluer & corn great store , euen by his owne confession , and yet he was but a foole , & that a miserable foole , because he sought not this . Say that a man could get all the world into his hands , ( though it be not possible , ) I pray you what would it profit him , if hee loose his soule for his labour ? What madnesse is it then to heape vp treasure in earth , and not to regard the true treasure in heauen ? But lay vp treasures in heauen , &c. In this last part of this chapter , Christ goeth about to reforme his hearers , in regard of the practise of couetousnesse , and begins at the 19. verse , teaching thē first what to eschew , not forbidding them to haue riches , but forbidding to seeke and get them , and to gather them without measure , moderation , and with excesse . Secondly , when they seeke them onely and principally . Thirdly , when they make them their felicitie . Fourthly , when they gather riches for themselues , without respect of the commō good , eyther of the Church , or of the Common-wealth . These foure abuses are here forbidden . Now because it is mans nature to seeke treasure , and men cannot be broken from it , but they wil haue a treasure , Christ addes this commaundement , in which he teacheth his seruants in all ages , what to doo in this case . But lay vp treasures in heauen , &c. These words containe a commandement , informing vs in our dutie , and a reason of the same . Lay vp , &c. As if he shuld haue said , seeing your naturall disposition is such , that you wil , and must neeeds haue a treasure , I will shewe you what you shall do , if you will be ruled by mine aduise , and followe my counsell , you shall lay vp treasure in heauen , because there neither moath nor canker can come to corrupt . Quest. Touching the commaundement , it may bee demaunded , why Christ gaue it to his Disciples , seeing it is not in the power of any creature to do this , no more then to saue himselfe , but the beginning , progresse , and end of saluation , is from God. Therefore why doth hee propound the commandement in this forme and tenure ? Answer . It is an vsuall thing in the scriptures , to ascribe and attribute the worke and effect of the principall cause to the Instrument , whereby a thing is effected . Thus in the last verse of Obadiah , Preachers are expresly called Sauiours . So 1. Tim. 4. 16. Paul saith : In doing this , thou shalt both saue thy selfe , and them that heare thee . Yet saluatiō is the proper worke of God alone : but because Preachers are Gods Instruments for the saluation of his people , therfore they are called sauiours . So here to gather and lay vp treasure in heauen , it is the worke of God alone , it is not in the power of any mā : nay , as much as in vs lieth , we treasure vp nothing but wrath . Rom. 2. And yet because we are instruments of it , it pleaseth God to ascribe his owne worke to vs , who are but instruments , & that by his grace . Now they to whom the cōmandement is giuen , must bee conceiued as mēbers of Christ , and instruments of God. That we may the better conceiue of this commandement , and practise it , two points must be considered . First , what this treasure is . Secondly , how euery one may lay it vp for himselfe . Of these in order with reuerence , for they are points of great waight and moment . The very maine point of our saluation standeth in the practise of these . Consider what is erroniously counted to be this treasure , and then search the word , to finde out the truth . The Papists haue long abused the world with shewing the false treasure : for they make it a commō chest , in which is gathered and stored all the ouerplus of Christes merits , and of the Saints merits of all ages . And this chest is in the Popes custodie ; and hee onely hath the ordering & disposing ; opening and shutting ; giuing out of indulgences & pardons , when , where , and to whom hee listeth ; and by this treasure he vpholdeth and maintaineth his kingdome : hereby comes his riches and reuenewes . But this treasure is not good and currant , for it hath two defects . First , they make Christ his merits to be vnsufficient . For if his passion must haue an addition and supply from men , it is a poore treasure . Secondly , they make the merits of Saints deceased to bee our merits , and that is not possible : for if men could merit , yet it should but be for themselues alone . All men are but priuate men in regard of saluation ; and so their merits , if they were any , should be proper and personall . Thus you see their treasure is defectiue in a double respect : and therefore to let it passe , we are to renounce it , and leaue it to them . Now let vs with reuerence come to cōsider , what is indeed the true treasure here ment and mentioned . It is the true God , to speake in fewe words , one God in three persons ; Creator of all things , in whom all the treasures of happinesse are to be found . Gen. 17. 1. I am God all sufficient . And Gen. 25. Thy exceeding great reward . And Psal. 16. A large & beautifull portion . And this is as much as if hee had said ; The Lord is my treasure : I will not stand long vpon this , for men by light of nature haue seene and said this . And S. Paul saith : God is all in all to the elect , Cor. But marke how he must bee considered , that he may be our treasure . To this ende wee must conceiue of God as hee hath reuealed himselfe to vs in Christ : for God in Christ made manifest , is our treasure , and not otherwise without Christ. This the Gentiles neuer knew . Col. 2. 3. In him is the treasure of all wisedome and knowledge . There he is made the Churches treasure . And Coloss. 3. Our felicitie and life eternall is hidde with God in Christ. There hee is made the treasure , fountaine and store-house of our eternall happinesse . Iohn . 1. Iohn Baptist saith : Of his fulnesse wee receiue grace for grace . Hee makes Christ that treasure , whence wee receiue that grace which wee haue . And 2. Corinthians . 1. 31. Christ is our treasure , whence we receiue our righteousnesse , wisedome , sanctification , aud redemption . Therefore it remaineth , that GOD reuealing himselfe in Christ , or God incarnate , or Christ , God and man , is the treasure of the Church . Now that hee may bee our treasure , we must cōsider him , as hee is reuealed and set forth vnto vs in his word and Sacraments : for so is he a treasure , and no otherwise . Therfore Christ crucified , dying , and rising againe , is our treasure . Our treasure lyeth all in his suffering , death and bloud-shed : and for this cause we must so conceiue of him , as crucified for our sinnes . Quest. Why is Christ called our treasure ? Hee is the fountaine of all true blessednesse that is conueyed from God to man , and from him doth proceed all our felicitie & happinesse whatsoeuer . Wouldest thou haue remissiō of sinnes , & life eternall ? Wouldest thou haue any temporall blessings , or comfort by them , or comfort in distresse ? Thou must haue it from Christ crucified . The good things that come vnto vs , if they come not as frō Christ , they are no blessings vnto vs. If he then be the fountain of all true happinesse , he is the true treasure . Besides , or without him , there is none . In a word then remember this , that the treasure here spoken of , is God , reuealing himself vnto vs in Christ , by whom he conueyeth all good things to vs. And this is that which Christ aymeth at in this place . Now , hauing found what the true treasure is , let vs see how euery one of vs may lay it vp for our selues , as we are here commaunded . And that wee may so doo , some particular things are to be performed , insinuated in Math. 13. 44. you may reade them there , where the kingdome of God is compared to a treasure hidde in the fielde , &c. Concerning which , fiue things are to be noted . First , finding it . Secondly , the price or value of it . Thirdly , getting it . Fourthly , keeping it . Fiftly , vsing it . The first of these is necessarie , for vntill it be found , wee can neither value it , get it , keepe it , nor vse it . Therefore this is first to bee done of vs. Wee must finde it before we can haue it and enioy it . It is called a hidden treasure , because the naturall man cannot discerne it , and the finding of it is , when God reueales it to men , and makes them feele that themselues stand in neede of it . This is the right finding of it , when God makes a man in his conscience to feele the want of it , then he begins to seeke that which hee neuer sawe before . Not euerie reuealing of the treasure is a finding of it ; for God inlightens men two wayes . First , generally , whereby a man reading the word , is able to vnderstand the meaning of it , and to conceiue the generall sense . But besides this , there is a second kinde , when God makes a man to discerne the worde in his owne soule and conscence , that is , a speciall and distinct kinde of illumination , and it appertaineth vnto fewe to bee able to discerne the power of the word in our owne consciences . But when this is once wrought in vs , then doth a man find this treasure . The outward senses cannot discerne it , for it is hidden . And then it is found onely , when men feele the want of it . This is a great blessing of God , and not common to all , nor to many : for our eyes are dazeled with the pompes , pleasures , and vanities of the world . Nay , they that are learned , are blinded with humane wisedome . Not euery one that can preach , hath foūd out this treasure . Men may haue great gifts and yet want this , and faile in finding it , till they feele themselues to stand in neede of Christs righteousnesse . God hath hidden this from the wise and great ones often , and reuealed it to the simple . Before we proceed any further , let vs descend into our owne hearts , and trie whether wee haue yet found this treasure : for we may perswade our selues amisse , as the Iewes , who haue a vaile before their eyes these many yeares . If we finde that we acknowledge Christ to be the principall treasure , and that wee want him , then wee finde him . But if our eyes be not opened , yet let vs labour for it , for otherwise we can neuer get it , or haue vse of it , if we neuer finde it . And the cause why there is so litle ioy in the word , and so little comfort and sweetnesse in the doctrine of the Gospell , is , because wee neuer yet found the treasure which it speaketh of , & hath hiddē in it . The second action to bee performed is , when our hearts and eies are enlightned , so that wee haue founde it , then to estimate and prise it , for then it begins to be a treasure to vs , whē we prise it , as the man doth Matt. 13. 44. who valued it at more then all his goods . Nay , if a man had a whole world of wealth , all were nothing in comparison of this ; this is more worth then all the world , or all things in the world . Philip. 3. Paul valued it at such a price , that he counted all things losse and dung , and no better in regard of Christ : marke what a high price hee sets it at , all his good workes were nothing to it . This second thing is necessarie for all thē that would lay vp treasure in heauen . Therefore let vs haue a care of this dutie , and learne to value Christ aboue all things whatsoeuer , how excellent soeuer they be . Wee haue well profited in the Schoole of Christ , and begin to make good proceedings , when wee can prise this treasure at a due and true rate . To proceede . The Scripture doth reueale this treasure , therfore as this treasure must be valued aboue all : so this word which reueales it , must be preferred aboue all things , as Dauid did , Psal. 119. It is better to him then much riches ; yea , the finest gold of Ophyr or India , was not comparable vnto it . And Christ saith : His fruits are better then fine gold . Therefore this must be valued aboue all writings , for it sheweth more then any other can do . It were to be wished therefore , that it had his due estimation and value amongst vs. Many make but one truth , and it is all one with them , whether it bee out of mens writings , or Gods word . But they are farre deceiued : for the word of God alone is the truth , according to godlinesse , which doth discouer the heauenly treasure , and it is to bee honoured aboue all writings , though it be brought in earthen vessels . If wee had learned to value this treasure , & the word which reuealeth it , wee should profit more for knowledge and obedience then we do ; we would reuerence it more , and reioyce in it more then we doo , &c. When we haue found it , and valued it , we must seeke to get it , and make it our owne : for so it is in that parable . We must vse all meanes to purchase it to our selues ; for so the commandement is here : Lay vp treasures for your selues . That wee may get it to our selues , we must vse such means as God hath appointed for this end , and they are these . First , we must heare the word with all care , diligence , and reuerence , and mixe it with faith . Secondly , wee must receiue the Sacraments with due preparation and reuerence . Thirdly , wee must pray earnestly and cōstantly with faith : and amongst all other meanes this especially must be vsed by vs. The reasons hereof are these . The Word and Sacraments are Gods hand , wherewith he giues this treasure vnto vs. And our faith shewing it selfe in our prayers , is a hand whereby we receiue it . God in his word doth offer it with his hand ; and wee by faith earnestly asking it , do receiue it . By faith wee make Christs right to be ours , & also his obedience & merits ; therefore vse all these good meanes . First , of hearing the word . Secondly , of receiuing the Sacraments . Thirdly , of prayer in faith . And bee constant in these duties , and thou shalt haue this treasure as thine owne : for faith is the only meanes whereby we attaine it . After that we haue some testimony in our cōsciences , that we haue gotten it , wee must labour to assure our selues of it . How must we doo this ? For this purpose read 1. Tim. 6. Charge the rich that they bee not high minded , &c. Marke there how by liberalitie and bountie we are exhorted to lay a good foundation . What ? must wee bee saued by our almes-deedes ? No , this foundatiō is not laid in heauen , for that is our electiō which God laieth vp there . But our foundation is our conscience , & that is by good works , by which , as by fruites , mē may assure themselues , that eternall life appertaineth vnto them . Workes of mercie , done with simplicitie & singlenes of heart , are markes of the children of God , signes of true faith , and of the true treasure . For this cause Paul would haue rich men to lay vp a foundation in their consciences . Lastly , wee must vse it as a treasure , when wee haue done the foure things before mentioned , then come to this . To this ende diuers duties are required at our hands , to be performed of vs. First , we must haue our conuersation in heauen . If Christ be our treasure , then our affection , ioy , comfort , our heart , minde : and all the whole man liuing on earth , must be in heauen . If Christ bee thy treasure , and his bloud and passion , then all thy hart , hope , ioy and comfort is there . Therfore we must send vp our hearts to heauen : otherwise he is not our treasure . If wee will vse him as our treasure , let all our care and ioy bee in , and for heauen . Secondly , wee must turne earthly goods into heauenly treasure . How ? why hee that giueth to the poore , lendeth vnto the Lord : The Lord becomes a debter to him , and boroweth of him for the poore . The poore is but the Lordes bayliffe and messenger , whom he sends to the rich , and hee returnes a rewarde of heauenly treasure for it . Marke there how by giuing almes to the Lordes poore , we turn earthly blessings into heauenly . Luke . 12. 43. expressing these words , saith : Sell all that you haue , and giue to the poore : make your selues purses which shall last for euer . When men do so , thē they turne their temporall goods into heauenly treasure ; and so men that haue this worlds goods , may by the blessing of God , make great encrease of them . Thirdly , we must part with all for this ; the best thing in the world must not bee too deare , though it bee our owne bloud and our life , we must part with them rather then with th●● . And when wee are thus minded , then wee carrie our selues to Christ , esteeming him as our treasure . When wee esteeme any thing aboue him , or preferre ought before him , he is not our treasure . Thus you see fiue duties , all necessary to be performed , that we may keepe this commaundement . And when by Gods grace wee are enabled to doo these , then we shall obey and practise this commaundement . Therefore lette vs remember them , and bee carefull to performe them so long as wee liue . And marke what will follow : If wee can finde it , and value it , &c. we will bee content to endure whatsoeuer Gods hand shall lay vpon vs in body or soule , and neuer bee dismayed , nor discouraged with any thing that befalles vs. Nothing can daunt or discourage a mans heart , that hath this treasure , but they shall vanish all in time . Further , it will make that we shall neuer feare death nor iudgement , all paines will bee nothing , great comfort , ease , and contentation , shal be to vs so long as wee liue , if wee can doo thus . Now a word or two of the reason . Where neither moath , &c. The reason is drawne from the certaintie and vnchangeablenesse of the treasure . Earthly riches are subiect to wormes and cankers ; and if no canker can come to corrupt them , yet the thiefe will haue them . But there is no canker , moath , nor thiefe , that can hurt Christ and his merits . Ob. Why ? the highest heauens , the place of happinesse should bee free from that vanitie and corruption , which the lower heauens and all other creatures be subiect vnto . All that we see ouer our heads , is subiect to vanitie , euen the starres . Answer . To man by right of creation , belongeth the earth and the heauens , and they were all mans by creation , euen the highest heauens , to the very firmament , by creation all were mans . They were made for him , and he was Lord of all . They were his pallace , all sauing Gods throne . And when he fell , he was punished in all these creatures , but not in the highest heauen , because the right vnto it is not by nature , but aboue nature , and is ours by right of redemption , and not by right of creation . Secondly , by Christs death and passion they are made ours , and not by nature : but by grace onely , and that after the fall . Therefore the heauens and the starres , and all creatures visible are subiect to vanitie and corruption . And so much of the commaundement and the reason . I beseech you remember it , and learne it , and put it in practise both in life and death . 21. verse . For where your treasure is , there wil your hearts be also . In the two verses next before going these words , Christ gaue two commaundements . First , what we should not doo , and the reason of it . Secondly , what we should do , & a reason therof . The first , a corruptione & mutabilitate . The second , ab incorruptione & immutabilitate : Now he renders a common reason pertaining to both , and serues to confirme both , which is thus framed : Where your treasure is , there your hearts will bee : But your heart must not be on earthly treasure , but on heauenly : Therefore lay not vp treasure in earth , but in heauen . Now touching the words and the meaning of them . By treasure , vnderstād things excellent and precious in our estimation , laid vp for time to come , in which men place and put theyr principall ioy and comfort , where your treasure is , that is your speciall ioye and felicitie . For so much the worde treasure imports . By heart , vnderstand the principall powers and actions of the soule , as the thoughts and affections , loue , ioy , feare , &c. yea , the labour , paines , studie , care , and endeuour , all these are to bee vnderstood by this word heart . As if hee should haue said : Thus your treasure and heart are things ioyned together , and inseperable : therefore where your treasure is , there is also your care and studie . For that which men iudge to bee their principall good and felicitie , in seeking it , they spend al their paines and time . Now for our further edification , let vs see what vses may be made of this reason . First , wee learne here how to iudge aright of our owne hearts . Indeed it is a bottomelesse gulfe , as Ieremy saith , yet we may in some sort search it , and iudge of it by this sentence . For an earthly treasure , and a carnall heart goe together . And on the contrary part , a heauenly treasure , and a spirituall heart goe together : These cannot be seuered . Therefore looke vpon what you spend your thoughts and cares , and accordingly iudge of your selues , If vpon earthly things your minde bee set and fixed , then your heart is earthly and carnall , it is most certaine , Christ hath giuen the sentence . If you pleade , that it cannot bee , because you heare the word , receiue the Sacraments , and pray , &c. all this is nothing , if your minde and affection be in this world : you deceiue your selues , for where your heart is , there your treasure is . And contrary , if our principall thoughts and affections be in heauen , and our care be for that principally , then our heart is he auenly , and our treasure heauenly . And thus we may iudge of our selues , and search our hearts , whether they be carnall or spirituall . Secondly , hereby we may all trie our selues without deceit plainly , whether wee haue any portion in heauen , or no : for if our hearts be on the earth only or chiefly , all our portiō is here , and none in heauen . The man , whose portion is in heauen , hath his heart and affections there . Though you professe Christ , though you heare the word , pray , receiue the Sacraments , yet you may be deceiued . Therefore looke to this , for if thy heart be here , thou hast yet no treasure laid vp in heauen . Thirdly , by this coupling of the hart and treasure , we learne that wee must not regard this world & tēporall life . Nay , we must despise it so farre forth , as it may be done without hatred of a good blessing , & vnthankfulnesse to God. For this life is a blessing of God , giuen vs to prepare our selues for a better . Therefore simply we are not to despise it , but in respect of heauen . And as we must not regard this life , so our meditation must be of heauen , and not of the earth : for heauen cannot bee thy treasure , except thy heart be there . Therefore drawe thy delight from worldly things , and weane it to heauen . So much for this verse . 22. The light of the body is the eye : if then thine eye be single , thy whole body shall bee light . 23. But if thine eye bee wicked , then all thy body shal be dark . Wherfore if the light that is in thee be darknes , how great is that darkenesse ? This part hath diuers expositions . First , I will touch one of the principall , though I take it not to be the rightest , and thē I will set downe that which I take to bee the best . And thirdly , I will shew how this depends on those things that go before , which will then best appeare , when the sense is made manifest . By single eye some vnderstand a liberall minde . And by a wicked eye , an enuious and couetous minde : and so they expound these words of enuie and couetousnesse . And this exposition is to the purpose . And the words of good and euill eye will beare this sense : For Salomon puts the good eye for a liberal heart , & an euil eye for a couetous heart , Prouerbes , 22. Therefore this is a good sense , but not the proper meaning of this place , as I take it ; because the single eye , and the light of the body , are put for one and the selfe-same thing : Now the light that is in vs , is the vnderstanding & iudgement . Againe , it is said here , that the eye is the light of the body . Now a liberall eye cannot bee the light of the body for all actions , but for liberall actions only . Therefore though it be true , that the single eye is a liberall minde , and the euill eye a couetous minde , yet it is not proper to this place . Wherfore we must search further . The words be similies , and there bee diuers similies in thē . The comparison is borrowed from a candle , which serues to lighten all that be in the house : so the eye serues to light all the body , and giue direction to all the actions . If thine eye be single , ] To the ende of the 23. verse , there is a double Simily , which goeth thus : As a man that hath a good and cleare sight in his bodily eye , can carrie his body any way right , and keepe it without wandring and stumbling : But if the bodily eye haue any default or defect , if it be dimme and corrupt , then a man cannot walke without falling or stumbling . Nay further , if a man haue an eye , and it bee blinde , hee cannot finde one steppe of his way . In the same maner ( saith Christ ) if you haue a minde to iudge rightly , all is well ; but if the iudgement bee corrupted , there is much darknesse , many wants and faults . This is the plaine comparison here vsed . To come to the words . The light of the body is the eye . These words are plaine . If thine eye be single . Here vnderstand the mind resembled by the bodily eye . The single eye is the minde , able to iudge of things to be done , or not to be done , good or bad . The whole body shall be light , ] That is , the whole life , For looke , as the eye is to the body : so is the minde to the life . Bright , ] That is , the whole course of our life shall bee well ordered , if God giue man a minde well disposed . But if thine eye be wicked , ] That is , if the mind be corrupted , the iudgement depraued , the vnderstanding darkened , so that a man cannot rightly discerne of things to bee done , though there be some light remembrance . All thy body shall bee darke , ] That is , thy life will be full of sinne and disorder . For therein stands the darkenesse , when the vnderstanding is dimmed and darkened , there the life is out of order . If the light that is in thee bee darknesse , ] That is , if the naturall light of reason , vnderstanding , and iudgement , which is left after the fall , and which God hath put into euery man. How great is that darknesse ? ] That is , then there is no difference betweene the life of a man and a beast , when the light of naturall reason is put out : so as there is no power of iudgement or discerning , &c. This I take to bee the truest and fittest exposition . Now hauing found the meaning , let vs come to consider how this depends on the words going before . I take it , they depend as an answere to an obiection : for the two former commaundements are hard to flesh and bloud , men cannot brooke them . Therfore Christ before he leaues it , cuts off all the cauils which might be made against it . Quest. If treasure must bee laid vp in heauen , why doo all the wisest men seeke earthly treasure so much ? Answer . The effect of the answere is this , wee need not to maruell at it , for they want the gift of discerning , theyr eye is blinde , and they cannot discerne things that differ , earthly and heauenly . And so it comes to passe , that they omit the seeking of heauenly treasure . Here some things must bee supplied by the readers minde . Euery mās eye is eyther a blinde , corrupt , or single eye 1. The single eye befalles not all , but those only , to whom it is giuen of God. 2. The corrupt eye appertaines to all . 3. And some by sin put out the light of nature : and hence it is , that men omit heauenly treasure . This I take to bee the true and right meaning , and thus the dependance is in good order , giuing vs the maine cause of couetousnesse , which is a blind eye : so that they cannot see to put difference betweene heauenly and earthly treasure . Here three things are to be considered , the single eye , the wicked eye , and the blinde eye ; with the fruites and effects of euery one . The single eye is the light of the body ; There is exprest and noted the single eye , with the fruites therof , viz. to giue light to all the body . The wicked eye makes the body darke . Of these in order , and first we will begin with the single eye . And that you may know what is meant hereby , I will describe it plainely . By single eye , vnderstand the minde of a man endued with true and heauenly wisedome , for it is the single eye , the minde that hath this gift , which is enlightned with true wisedome . Then if we shall knowe what true wisedome is , we shall knowe what this eye is . Therefore touching wisedome , it is a gift of God in Christ , no common gift which euery professor may haue , but a speciall gift from God to them that are in Christ. 1. Corinthians . 1. 31. Christ is made of GOD to vs wisedome , not onely because hee is the maker and author of wisedome , but also because hee is the roote from whence all our wisedome springs : we must bee set to him and engraffed in him : we must be made bone of his bone , and flesh of his flesh . As his righteousnesse is made ours by imputation , and our holinesse is from his holinesse , as from the roote : so our wisedome is from his wisedome , as the braunch from the stocke , and the fruite from the tree . This wisedome befalles not the diuell and his angels , not all men , nor all Christians in name , but onely those that are in Christ truly : for from his wisedome proceedes the true wisedome . So then wee must cōceiue of it , that this wisdome is a gift of God to them that are in Christ. This spiritual wisedome hath two actions . First , to discerne things that differ , Secondly , to discerne one thing from an other spiritually . S. Paul prayeth that the Philippians may be enriched with knowledge , and sense , or iudgement . What is this sense ? that we might be able to discern things differing , and be sincere : Marke how hee ioyned with knowledge , sense : that is , a gift of discerning good and badde : earthly and heauenly : what we must do , and what we must leaue vndone . We ought to haue our senses exercised to discerne good and euill : that is , wee ought to be endued with the propertie of true wisdome , to haue our senses enured to put difference betweene things good and euill . And this is the first point of heauenly wisdome , to put such a difference . As for example : Hee that is in Christ , and hath this spirit of discerning , hee can discerne the voyce of his shepheard , and can put a difference betweene it , and all the voyces of false shepheards . Againe , by this men can distinguish betweene the water in Baptisme , and other waters : betweene the bread and the wine on the Lords table , and common bread and wine . And the discerning of these is by this gift of wisedome . Thirdly , by this the Church of God is able to discerne of afflictios ; betweene crosses and curses ; chastisements & iudgements . He can take the hand of God for a fatherly correction , and for no curse nor iudgemēt : and hee knowes what vse to make of them . Fourthly , by this gift the childe of God can discerne the things of God , namely , his own election , vocation , adoptiō , iustificatiō , &c. He can know thē & perceiue thē , more or lesse . In a word , by this mē are able to put a differēce between earthly riches and heauenly treasure . He can discerne the excellencie of heauenly things aboue earthly , and put a plaine difference betweene them , which the carnall man can not doe . The spirituall man discernes all things truely ; Vertue from vice ; Heauenly things from earthly things , and so all other things whatsoeuer . Heere then , marke what is the first action and property of this wisedome , to discerne things that differ . I adde further this the Prouidence , Wisdome , and Iustice of God in all things , which the naturall man cannot do . Hereby you see how excellent and necessarie a thing this is , seruing to many excellent vses . The second action , is to iudge determine , & giue sentence of things , what we must doe , and what we must not doe : what is good , and what is euill : what is heauenly and what is earthly . Heere one thing must bee remembred . It is a principall point of wisedome , to determine what is the chiefe happines of man , and the scope vnto which all our life is to bee directed . It is the loue and fauour of God in Christ : see examples of this iudgement . Psalm . 4. 6. Many say who will shew vs any good , & c. ? Marke there Dauids iudgement of this matter , and how he differs from others . He determines that it is true happinesse to bee in the fauour of God. So Paul cared for nothing but Christ crucified , shewing what was his wisedome , when he came amongst the wisest of the world : ( viz ) Christ crucified for the sinnes of the world . And indeede if a man had all the wisedome and policie in the earth , and faile in this ; if hee cannot determine where to place his happinesse , and what is the scope of his life , his wisedome is but folly . Therefore remember , this is a principall point of true wisedome , to bee able to iudge of our true happines , what it is , and the scope of our life . Thus you see the spirituall wisedome hath two actions , & what they be : ( viz ) First , to discerne things that differ . Secondly , to discerne onething from another spiritually . Heere , marke further , that a principall part of this wisedome is heauenly prouidence . When a man discernes what is the principall good : then commeth prouidence , and vseth all meanes for the compassing of that principall good . She forecasteth all the waies and means to come vnto it : without this our wisedome is not perfect . And thus you see what is meant by wisdome . It is a gift of Gods spirit , to thē that be in Christ , whereby they are enabled to discerne of things that differ , & the scope of our life , & of true happines : and withal to forethinke and forecast all the means to come vnto it . And the single eye , that is the single minde , which is able to discerne of this wisedome . Now in the next place , mark the fruite of it : The whole body shall be light . That is , the whole life shal be full of righteousnes , & of good successe . Prou. 8. 19. 20. My fruite is better then gold and fined siluer : I make a man walke in the wayes of righteousnes and the paths of iudgement . To make some vse of it considering this is thus heere commended , wee are first admonished to labour for this heauenly wisedome & single eye . The singular commendation of it , should be a spurre and inducement to euery one to seeke for it . The commoditie should moue vs to affect it aboue all . That you may the better doe it , remember two things . First , that you get the beginning of this wisedome , that is , the feare of God , to reuerence his Word , and to tremble at his presence : which you shall haue if you lay the Word to your consciences , when you heare and read , neuer storme at it . When the whole man doeth bow himselfe , the minde , conscience , and will , without replying & repining , raging or chafing , then wee are gone a good way , and haue made good beginnings & proceedings . Whē the word checketh vs , crosseth & controlleth our faults , striue not against it , but obay it . Secondly , wee must all close our eyes , the eyes of our minde , ( I meane , ) and suffer our selues to bee led in all things by the written Word , to bee ordered and ruled by the Lawes and Commandementes of God. Marke this poynt : For if we can practise this , wee shall get true wisedome and happinesse . Therefore giue attendance to it in the whole course of your liues , and let the Lord ouerrule you by his Word . Read Psalm . 119. Dauids example is most excellent . By meditating in the Law , he became wiser then the auncient , and those that were his teachers . He passed them in wisedome , that were chiefe among men for wisedome , because he shut his owne eyes and submitted himselfe to the regiment of the word . In a word , Remember to renounce thine affections , and to shut vp thine eyes , & let the Lord performe his worke in thee . Againe , in that the single eie is heere thus commended , wee are taught to walke wiselie , whereunto Paul in most of his Epistles exhorteth . And wee walke wisely when we practise all things in wisedome , & that is done by remembring these foure things following : First , the thing to bee done , must be iust . Secondly , the means of doing it , must be iust also . Thirdly , we must keepe our selues within the limits of our calling . Fourthly , wee must doe it with a single , honest and vpright heart . And that these foure may concurre , wee must haue the written word to tell vs euery one of them . We must haue the word to tell vs , that the thing wee are to doo , is iust . 2. That the meanes wee vse , is iust also . 3. That we do keepe our selues within the limits of our calling . And 4. that we do it with a single , honest and vpright heart . Then when our action is iust , and the meanes iust , the heart vpright , and wee within the compasse of our calling , according to Gods word , the action shal be done in wisdome , so as it shall be praised and approoued by God. Thirdly , in that this wisedome makes a mans light shine with righteousnesse , wee are all taught to season our naturall wisedome with spirituall wisedome . God hath giuen all men wisedome by nature , more or lesse . It is a gift of God to bee commended : but that it may be holy and approued , and vsed well , it must be seasoned , and then naturall wisedome ioyned with it , is good , and a blessing of God , and tends to the honour and glory of God. It is the sinne of these dayes , that men of wisedome vse naturall wisedome without spirituall wisedome , whereby they fall into many sinnes and inconueniences , because they seuer these . Fourthly , seeing this is so , let vs haue regard principally to this part of wisedome , which is concerning prouidence ; after iudgement , which is best how to forecast , how wee may come by it . Consider Luke the 12. what was the rich mans fault , his riches encreased , and he was prouident to lay vp his store : yet Christ calles him foole , because he wanted this heauenly wisedome . He could forecast for the inlarging of his barnes , but not for his soule ; he had no respect of it , nor regard of this spirituall wisedome and prouidence . It was the fault of the foolish virgins , therefore called foolish : they had some Oyle and blazing Lampes , but they wanted sufficiencie of Oyle , because they wanted this prouidence . They had not a sufficient forecast of their saluation , and the meanes thereof . Though one had all the wisedome in the world , and faile in this , he were but a madde man. Marke the ende of Achytophel ; his wisedom was great , but yet naught , because hee wanted the principall , viz. the feare of God , and therefore hee hanged himselfe . Wherefore consider : There can be no wisedome , when we do not determine of the ende and scope of our life . Let vs now in the time of our life and dayes of grace and peace , forecast all the meanes of saluation , and neuer content our selues , till all bee accomplished . If wee haue all the learning in the worlde , it is nothing without this . Therefore aboue all things , let vs set our hearts to seeke it : for the want of it , makes men to seeke nothing but earthly treasure , because they cannot discerne things that differ . Wherefore now practise this prouidence , learne this wisedome : bee not like the foolish Virgins : content not your selues with outward profession . Bee not like that rich man , that had no care nor forecast of his soule and saluation . Consider the ende of our life : let this bee the first and principall thing , for it is the principall parte of heauenly wisedome . 23. But if thine eye bee wicked , &c. Hitherto of the single eye : Now of the corrupt and wicked eye . As in handling the former , so in this I will consider : First , what is the wicked eye : Secondly , what is the fruit and effect thereof . The wicked eye is the mind and vnderstāding , hauing some light , but darkened , dimmed , and corrupted by Adams fall . That you may yet the better conceiue what this wicked eye is , you must knowe that the minde is corrupted two wayes , and in two respects . First , it hath lost the gift of discerning and iudging and in this respect it is an euill eye , and mistakes one thing for an other ; good for euill , and euill for good . And that the mind hath lost the gift of discerning in many things , appeares thus : Many of vs by nature knowe not God as wee ought , nor our selues . Touching God , it appeares by diuers reasons : wee know naturally that there is a God , yet we cannot acknowledge the presence of God. Men naturally when they sinne , feare not the presence of God , and that proues plainely , that the eye of the minde is an euill eye . Though by nature we know that there is a God , yet wee acknowledge not his particular prouidence : we cannot discerne it as we should , and it appeares in this : that men naturally trust men before God , the creature , aboue the Creator , which sheweth that we doo not acknowledge a particular presence a for if we did , wee would rather distrust men , and trust God. Though the conscience tell a man of the punishment of sinne , yet the minde doth sooth and flatter vs naturally , and telleth vs we shall escape without due punishment , and so denyes Gods iustice . We know that God must be worshipped , yet the mind cannot discerne & iudge of it : when we come by the light of nature to worship God , we turne God to an idoll The naturall man doth not perceiue the things of God , that is the minde naturally knowes them not , nor giues any approbation or consent vnto them . Now as man cannot knowe God sufficiently by nature , so he cannot discerne himself and his owne sinnes . Wee haue all this euill eye by nature , we can not perceiue that we are dym and darke sighted , not blinde . A man by nature cannot discerne the vilenesse of sinne , though the conscience can iudge somewhat of it : yet the right iudgement of sinne the minde cannot perceiue by nature , for if men could doo this , they would not sinne . We are not able by the natural eye of our vnderstanding , to iudge of our owne frailtie . Hence it is , that the aged man thinkes he may yet liue longer . Because the mind is corrupted , wee cannot discerne the frailenesse of our owne eyes . Wee cannot iudge aright of the scope of our owne liues : but nature teacheth vs to seeke our selues more then God , or our owne good , more then his glory . The mind is vnable to iudge of our owne happinesse : for this is all the wisedome of man , to think that felicitie doth consist in outwarde and earthly things , as riches , honour , &c. so that wee account the rich happie , and the poore miserable . Therefore the first point is cleare , that the minde hath lost the gift of iudging and discerning . The second way that man is corrupt , is in obedience , That it is made subiect to that which should be subiect to it , namely , the flesh : Yea , it doth not onely follow the flesh , but also the euill temptatiōs of Sathan , which are cast into it : The minde is ready to follow them , and therefore it is euill . It followeth the example of the world . And for these causes Christ calleth it an euill eye . First , because it wanteth iudgement . Secondly , because it obeyeth that which it should rule . Totum corpus tenebrae , ) Now he shewes the fruite of it ; which is , to make the whole body darke , that is , the whole life full of vnrighteousnesse and darknesse . Though the naturall vnderstanding haue some light , yet it is an euill eye , it cannot discerne in many things . And though it discerne in many things , yet it obeyeth not , but followeth the will. Thus much of the meaning . Now of the instructions , which truly and naturally proceede from hence . First alway remember this , that Christ left somewhat to be supplyed , namely , that this euill eye is in all men by nature , and that is the cause why men cannot discerne : wherefore wee are to labour to see and discerne this wickednesse of the eye in the minde . It is the first steppe to knowledge , to see that wee cannot see , that wee cannot iudge and discerne of heauenly things as we ought : wee shall neuer knowe GOD aright nor our selues , till wee see that wee cannot see . Also wee must bewayle this blindnesse , and tremble for it . The sense and apprehension of bodily darkenesse is grieuous vnto vs , much more ought this . And as that , &c. so wee ought to labour for the good eye-salue , that makes the blind eye to bee a good eye , and this salue is nothing else but the word of God , applyed by the spirit of God. When the holy Ghost opens the eyes of the vnderstanding , then our eyes will bee made single . Secondly , wee are taught to amend a fault . Wee haue heere iust occasion to rebuke a damnable fault , which is common heere and euery where , namely , that men cōtent themselues with the light of nature : for by this euill eye , any man knoweth thus much ; namely : 1 That there is a God. 2 That God is good , and mercifull . 3 That we must loue him aboue all , and our neighbour as our selfe . 4 That we must liue well . All this we know by nature . If a man were brought vp in the wildernesse he might know all this without a teacher : and yet herein stands all the knowledge that many haue ; but all this is nothing : wherefore content not your selues with this . Thinke not your selues good schollers in Christs schoole , vntill you knowe more then this comes to . That it is not sufficient to knowe these things , it is manifest , because it is here called an euill eye , and makes the life full of darkenesse . For all this , if wee doo no more then this , with this wee may perish , liue in darkenesse , and dye in darknesse , and goe to euerlasting darkenesse . And though some pleade , that Preachers can teach them no more then this , yet they deceiue themselues grossely . Therefore remember this , with naturall knowledge ioyne spirituall knowledge : Put grace to nature , to helpe the blinde eye : Adde pietie and supernaturall knowledge to nature . For this cause haue care to reade and search the scriptures , that you may attaine to more knowledge then you haue by nature , if it be for nothing else , but to knowe Gods commaundements and promises : for that knowledge serues for nothing else , but to make a man without excuse , and not to saue . This fault and sinne is the fall and bane of many a soule , and brings them to hell : That men thinke themselues furnisht sufficiently for saluation , if they haue but a naturall knowledge . Men content themselues with reformation , so farre forth as nature teacheth : and looke what nature teacheth , the verie blinde eye seeth . First , that God must be worshipped , the blind eie seeth and knoweth , but how hee is to bee worshipped , he cannot tell . Secondly , that we must loue God , and liue wel , & deale iustly , is knowne by nature , and this we cōtent our selues withall , euen with euil conuersation and naturall reformation . But this is not inough , for the blinde eye cannot teach vs so much , and they learne it and knowe it , whose liues are nothing but darknesse . Wherfore neuer content your selues with naturall reformation , for if you haue no more , all your ciuill life is nothing but darkenesse before God , how faite soeuer it seeme to men : but labour for a spirituall life , that thy heart may be renued , and thy life reformed , according to the Gospell . That this is necessarie , it is plaine , because Christ saith , the whole body is darke without it . The blinde eye is not able to free it from darkenesse . Ciuilitie wil neuer saue thee , thou must perish with it . To proceed : We learne that we must not be wise in the matter of saluation for our selues , and by our selues . The Lord saith by Moses to the Israelites : Thou shalt not do that which is good in thine owne eyes , but that which I commaund thee . Deut. 12. Wee must not take vpon vs to set downe how we would be saued , and by what meanes , this way or that way , for wee haue but a blinde eye . And yet this hath beene , and is a common fault . The Turke with his religion : the Iew his : and the Papist his : and there is no man , but he prescribes to himselfe a way of worshipping God , and how hee will be saued . And by this the diuell destroyes many , because they will bee wise by themselues , and to themselues . For example sake , it is the manner of wise men , to prescribe how they will bee saued : they take it for a small matter to come to saluation , if they can but make a prayer at the ende of their life . I speake of them which are not guided by the word : some by their workes : and others by their faith : and all is one , for they vnderstand nothing by faith , but theyr good intent and well meaning . Naturally and commonly men prescribe to themselues how they will be saued , & how they will worship God , and in vsing what meanes they will liue and dye : But they doo ill . Wherefore in a word , bee not wise to thy selfe in this for the matter of thy saluation . Let God be wise , be thou a foole : prescribe no religion to thy selfe : content thy selfe to bee wise , according to the word ; for by nature thou hast an euill eye , and this eye cannot shewe thee the way of life . Away therefore with this damnable practise . Lastly , our dutie is to seeke for a better eye , that is , the eye of faith , that which is wanting in this eye , may bee supplyed . And this is faith , by which wee rest on the mercie & goodnesse of God , on his prouidence and protection in life and death . This eye is able to see a farre off , and to discerne things that cannot otherwise be discerned , the euidēce of things not seene : And the Patriarkes sawe the promises a farre off . Let vs all be careful to seeke this eie of faith , without the which wee cannot walke the way to euerlasting life . So much of the secōd kinde of eye . Now of the third eye briefly , according to the compasse of the time . Wherfore if the light that is in thee , &c. This is the blinde eye , yea starke blinde , that hath no power to discerne or iudge : that is , to see what is meant by ( light ) naturall knowledge of God , and iustice , which is in the minde . It is further said , that if this light be darkenesse , it is onely buried , so as there shall be no vse of it , but it cannot be quite put out & extinguished . Some light of nature is remaining in the most wicked men , because conscience remaineth . Now heere it is said to bee none but darknesse , because it may be buried , hid & couered , but not wholy put out . The veriest Atheist that liues , hath this light in him . This must bee remembred for the vnderstanding of these words , as it is plaine in them that haue a reprobate minde , they are as if they had no light of nature remaining , because it is buried . What is the cause that the light of nature is turned into darknesse ? The cause is in the will and affections of men , the desires and lusts of the heart : it is sinne that puts out the light of nature , actuall sinne : the will and affections make men to sinne against the light of nature , and against conscience , and so put out both , and burie them . This makes a man not to know that , which by nature hee might know . Now see the fruite of it , Rom. 1. in most horrible and brutish sinnes vpon the blinde minde , and reprobate sense . The consideration of this point , that the vnderstanding may be quite buried by actuall sinne , teacheth vs to enter into an examination of our selues . Wee haue in vs ( euen the best of vs all ) wretched , diuellish , and damnable desires , such as would put out the light of nature in the vnderstanding . This teacheth vs to bee vile in our owne eyes , who haue such vile hearts , that they can put out that light , which Adams fall did not . Secondly , in that the will and affection blinde the mind , dazell and dimme the light of our vnderstanding , we learne to looke to these principally , that they bee mortified and brought in subiection , to the obedience of Gods commandements , for now the case is altered . Before the fall , the mind ruled the will , but now the will ouerrules the minde . Therfore a speciall regard must be had of this : wee must renounce our owne wils and affections , they are those that bring the ruine of the soule and conscience . Therefore aboue all things , looke to them , that they bee tempered , ordered , and squared . It is best with men , when God breaketh them of theyr wills : for when they haue their wils in all things of this life , they carrie the whole man headlong like a wilde and vntamed colte . Though thou hadst all the wisedome , knowledge , and learning in the world ; if thy will and affection bee naught , they will cast a myst , a vaile , and a couer or scarfe ouer it , wherefore bring these into order and subiection , then a little vnderstanding out of the word will giue great light . Remember this : It is not knowledge principally that should bee sought for , or the minde to be instructed , and no more : but the wil and affection must especially be regarded : for from the heart comes life and death , saluation or damnation . There is the beginning of thy comfort or woe : for if they be out of order , they will maister & ouerrule the vnderstanding . Further , I gather hence , that the doctrine of saluation may bee turned to darkenesse . If the light of nature , which is so deeply imprinted & engrauē in the heart , then much more this . And this is plaine , by experience of all them , which begin in the spirit , and ende in the flesh , which are worldly & wicked . This could not be otherwise . See Heb. 3. 12. there is a most excellent place of scripture , which dooth shewe how this light by little and little is put out , going backe from the last to the first , there bee fiue degrees . 1 First , the deceitfulnesse of sin . 2 Secondly , the hardnesse of the heart , when sinne hath deceiued . 3 Thirdly , infidelitie or incredulitie , whē the heart being hardned , is made vnbeleeuing , which beginnes to doubt of the word , and to call the truth into question . 4 Fourthly , the euill heart , when the Gospell begins to goe to decay . 5 Fiftly , falling from God , Apostasie . And so the light of nature , and of the Gospell , is put out . Then furthermore , there is declared , how wee hauing receiued the light of the Gospell , may preserue it , namely , by obseruing and watching the liues of one an other ; and by exhorting one an other . Quest. Lastly , if the light of nature may be turned into darknesse , it may be demaunded whether sauing grace and faith may bee lost ? If the light of nature , which is so deeply imprinted in the heart , may be extinguished , why may not the grace of regeneration be lost ? Answer . There is no grace of God considered in it selfe , but it may be lost : for it is a creature , and therefore changeable , because nothing is vnchangeable but God : Wherefore if you consider faith and regeneration in their owne nature , they are changeable , and may be lost ; it cannot be denied , but in regard of the promise of God , to continue and preserue it to vs , then it is vnchangeable , and cannot be lost . God gaue Adam grace , but it was changeable , hee did determine to permit the fall : but now the gifts and graces of God are without repentance , and the man that is a beleeuer , shall neuer bee mooued . Psal. 15. Though the nature of grace bee such , that it may bee lost , yet God giues the second grace to the first : and thereby it is made sure , that it shall not bee moued or lost . The gates of hell shall not preuaile against the Church . By reason hereof , vpon this and such like promises it is , that faith is not lost , and not by any vertue , which it hath in it selfe , or by it owne nature . Let this bee the first aunswere . Secondly , as I said , this light of nature cannot be quite put out , but onely buried : so faith may bee buried , hidden , and driuen into some corner , but it cannot bee wholy put out , where it is once truly kindled . So much of the third eye . In which the light of nature seemes to bee quite put out , because it cannot discerne at al , but takes euill for good , and good for euill : it seeth not so much , as there is a God , or that God is to bee worshipped . Now to come to the verie scope of these words , marke the ende of them , why Christ vsed them . It was to shewe that men could not discerne , when they seeke for earthly riches before heauenly . And the euill eye , corrupt and blinde by nature , is the cause why men cannot distinguish things that differ . From the scope one profitable admonition must bee renued , that is , to labour to attaine the gift of discerning , to put a differēce between earthly and heauenly things : therefore let vs search the scripture , that we may haue our eyes enlightned , and so see the right way to eternall life . For the want of this discerning is the cause of all disorder , and particularly of this disorder in preferring temporall and earthly things before eternall and heauenly . And by this you may walke with comfort and peace of conscience , the way to life eternall . Whereas without it , you wander in darknesse all the dayes of your life . 24. No man can serue two maisters : for eyther he shall hate the one and loue the other , or else hee shall leane to the one , and despise the other : ye cannot serue God and Mammon , or riches . We haue heard of two commaundements of Christ : first negatiue in the 19. verse : the second affirmatiue in the 20. verse : and afterward an obiection answered in the 22. verse . now hee remoues another impediment . The former obiection was this : If our treasure must bee laid vp in heauen , and not heere on earth , it is maruell that so many lay vp treasure heere , and not in Heauen ▪ The answere hereof is : They haue either a blinde eye , or an euil eye , and so want the gift of discerning . Now in this verse he meetes with an other obiection , which the carnall wisedome of man makes commonly , and hath euer made against these commaundements , and it is thus . Why may wee not loue and serue God , and serue Mammon too ? Some men flatter and perswade themselues , that they may serue God , & yet set their hearts to seeke riches too . And therefore they thinke , that they may seeke earthly riches & heauenly riches both together ; and that one doth not hinder an other , but that one may haue both treasure in earth , and treasure in heauen . Here therefore Christ meetes with this carnall conceit of naturall men , and proues it to be impossible that one man should practise both these . Thus you see how this verse doth depend on the former , and this will the better appeare , if we seeke the true meaning of the words . No man can serue two maisters , &c. It may seeme at the first to be otherwise , for both in reason , and also by experience , one seruant may serue two diuerse masters , as we see one Factor may , and dooth well serue diueser Merchants : Therefore how can this bee that Christ saith here ? Some answere it thus : That the words must bee conceiued after this manner , as if hee had said : Two diuerse or contrarie maisters . As for example , when one shall say come , and an other shall say come not : when two maisters are thus cōtrary & diuerse in their mindes and wills , one seruant cannot serue both . And so these words carrie a holy truth . But this clause of diuerse and contrary is not exprest , therefore I say further , that this sentence was a common prouerbe among them . Now in a Prouerbe , if it be vsually or generally true , though it holde not alwaies , if it haue effect ordinarily , it is inough . As no Prophet is honoured in his owne countrey , that is , vsually and commonly it is so : So this Prouerbe is true ordinarily . And thus this sentence must be vnderstood as a familiar prouerbe , vsuall and common among the Iewes , which Christ taketh for the ground of his speech . Now it followeth : For eyther hee shall hate the one , ] that is , as he is a maister , or in regard of his commaundement : And hee shall loue the other , ] in respect of his commaundement , in that hee doth embrace it and performe it . Or else hee shall leane to the one , ] This is an illustration of the former words : for it might bee demaunded : How shall hee bee knowne to loue or hate them ? The answere is thus : Loue will cleaue to the one , and contemne the other . That is , a seruant is knowne to loue his maister in his commaundement . First , if he cleaue vnto him . Secondly , if he giue himselfe as a seruant , to the obedience of his commaundement . And he will despise the other , ] That is , hee will neglect his commaundements . Thus hee testifieth his loue or hatred by omitting and neglecting : or by performing and practising the commaundements enioyned him . Now the words that follow : You cannot serue God and Mammon , are the application of the argument : you cannot serue God and riches , treasure , profit , gaine . A man cannot serue God , and giue himselfe to get , and lay vp riches . It is not said , you cannot serue God , and haue riches , for Abraham , Ioseph , & Iob serued God , and yet had riches : But thus , you cannot serue God , & serue riches ; that is , giue your selues to seeke them , and set your hearts vpon them . Thus the sense and meaning is plaine , and now the scope of the words wil the better appeare . The obiection is this : Why may we not do both , viz. lay vp treasure in heauen and in earth ? The answere is : No man can serue two maisters . But God and Mammon are two maisters : therfore you cannot serue both these . The proposition is confirmed by a reason which is added . And thus you see the scope and the sense of this verse . Now see what doctrines naturally arise hence . First , it is to be marked , that Christ dooth heere set downe what it is to serue God. A thing that euery man speakes much of , yet a thing that fewe know , and fewer doo practise : therefore in a word , it is this : To serue God , is to loue him , and to cleaue vnto him , and he serueth God , that doth these two . For the first , euery man will say that he loues God , and euer did . Well then , take heede you be not deceiued : for God must be loued , not onely as hee is a bountifull Lord , but as hee is a Maister , and doth commaund vs seruice , hee must bee loued in his word and commaundements in his authoritie of commaunding . The written word is his will and commandement , therein he prescribes what we should do , though he should neuer bestowe benefites vpon vs , that we should loue him because he is our Maister . For the second part of Gods seruice , it is to cleaue vnto him , whereby what is meant , you may see in the Parable of the prodigall sonne ; Hee claue to a Farmer , that is , gaue himselfe to his seruice . So here , to cleaue vnto God , is the resigning vp of a mans selfe to serue God , and to obey him in euery commandement : And to take heed that hee suffer not himselfe to be drawne away from obeying any commaundement , and beleeuing any promise . This is done when wee will not suffer our selues to be seperated from God , but yeeld obedience to his commandements . This is the right cleauing to God. Contrariwise , to disobey his commaundements , is to hate God , & to despise him . Though no man will say he hates God , yet hee that dooth neglect his commaundements , and giues himselfe to seeke the things of this life , is a hater of God. He that is crooked in his way , despiseth God , let him protest what he will , If he do not cleaue vnto God by obedience to his commaundements , hee is a hater of God , & his vtter enemie . The consideration of this part , serues to let you vnderstand the great blindnesse of the world . For commonly if a man can but rehearse the Lords praier , the ten cōmandements , and the Creede , howsoeuer he liue , he serues God wel inough . What grosse ignorance , blindnesse , and superstition is this ? The seruice of God is in obedience to his commandements , to cleaue vnto him as Abraham did , when God said : Thou shalt not kill , hee obeyed . Againe , when God said , Kill thy sonne , he obeyed . See thē how this age abounds with Atheisme in all places : for what is hee that hateth God , and despiseth him , but an Atheist ? Now all they that seek the things of this life so much , they are very Atheists , and no better , because they hate him and despise him . Atheisme is a common sin of our time . The world is loued : Mammon embraced , God hated , and the Lord despised . I know that men will abhorre this to bee challenged for Atheists . But Christ hath giuen the sentence , that whosoeuer he bee that doth not cleaue vnto him in obedience , doth despise and hate God , and what is that but Atheisme ? This is a mother sin , & the cause of many more . So much of the first poynt of the seruice of God. Secondly , Christ takes it for graunted , that Mammon is a Lord : That riches is a God , and that men serue and obey him , As there is a true God and Maister , by right of creation : so there is an other by reason of corruption : and that is riches , treasure , profit and gaine . Of this he forewarnes his disciples , because the daunger is great . Question . How can this bee , may some say ? Answer . Riches in it selfe is a good creature of God , and therefore is not indeed a maister . Onely the wicked and wretched hart of man , sets vp an Idoll in the heart , in stead of the true God : And therefore couetousnesse is called Idolatrie . Now it is made an Idoll & a Master thus : Men esteeme of riches as of theyr principall happinesse : And it is the minde of man that makes the God : looke where the heart is , there is the Lord and God. Secondly , it is the nature of man to trust in riches , and to loue thē more thē God. Hence it is , that men are the seruants of riches , whereof they should be maisters . I will make it plaine , that it cannot be denied . First , mē lay aside the seruice of God , & neglect his worship for gaine : what argues this , but that they account riches the principall good , about which they spend most time ? Secōdly , let a man haue riches , and he is content exceedingly with the abundance that God giues him , he is at peace . Let the same man loose his goods , and all the promises in the Bible will not quiet him . Againe , let him loose any part of his riches , & he will be more grieued and vexed , then for the losse of heauen , by breaking Gods commandements . What argues this , but that the hearts of men do honor riches as their God ? Lastly , I appeale to all mens consciences . Is not euery man more sharpely set to gather earthly things , then to call vpon God ? Why all men can tell euery one is more eager and earnest in seeking riches : So that wee haue as many Idols now as euer we had , and as many Idolaters : for euery man sets vp this Idoll in his heart , and puts his trust in it . Therefore it is true which Christ takes for graunted : That riches is a Lord. If any think themselues hardly dealt withall , that they shuld bee accounted Mammonists and Idolaters seruing riches ▪ Let them consider the liues of men , what meane else the common oppressions , extortions , vsuries , ingrossing of necessaries ? What doo all these argue but this , that Mammon is a great Lord , and hath many seruants and slaues , for all these are his attendants and retainers vnto him ? Further , what is the cause of a dearth in time of plentie ? whē God in mercie hath vouchsafed vs plentie and store , what is the cause our dearth continues ? but this , that Mammon is a great Lord. Mammon is the cause , gaine and lucre . Let it be considered with reuerence , when we haue a made-famine by the wicked men , who are slaues and vassals of Mammon . There is no question , but the dearth in former yeares , which was caused by Gods hand , was also encreased by wicked men . All these things being laid together and considered , it is plaine , that though all men would seeme to embrace the Gospell , yet this is a common sinne , men giue themselues to serue Mammon . Indeede God hath his seruants here and elsewhere , yet it is but an handfull : The multitude are all Mammonites . Therfore this is a certaine truth , and may well be taken for graunted . Here therefore see the vile nature of man : He was made to be Lord of Mammon , & yet he is content to become his slaue and vassall , though his state and condition be to be a Lord , yet thus he abaseth himselfe . Secondly , in that men are commonly slaues to Mammon , we learn an other lesson , which Christ teacheth vs : Wee must learne to be faithfull in the hauing , vsing , keeping , and dispensing of the wicked Mammon . It is a vile and a miserable thing for a man to subiect himselfe to it , to become his slaue and vassall . He that seekes to be rich , forsakes God. Remēber it , for it is the principal point that Christ proues here . A man may haue riches , and vse them ; and may liue & die rich : but he may not seeke to be rich , because then he forsakes God , when hee sets his hart vpon riches . I wil make this more plaine . In riches three things are to be cōsidered . First , the getting . Secōdly , the keeping . Thirdly , the spending . First , hee that seeks to be rich in getting of goods , must needs vse much lying , deceiuing , and breaking the Sabboth . In keeping of them , if persecutiōcome , he forsakes Christ , and denies the Gospell : and if any losse befall him , he will resort to the witch , wisard , southsayer , coniurer , and Astrologer , and all to keepe himselfe rich . Againe , he can part with nothing to the poore , because hee must be rich , therfore he cannot spare a penny . None shall get ought at his hands , they may starue at his doore first , and all is because he will be rich : hee hath set it downe , and determined it with himselfe . Men haue a milde & moderate opiniō of couetousnes : if a man be couetous , they will say hee is a good honest man , but somewhat hard and neere . But marke the sentence of Christ : Here these worldly persons are forsaken of God. So that it is no small fault ( as the world takes it ) for a man to be worldly . First , it is a renouncing of God himselfe , a practising of Atheisme , therefore we must learne to thinke worse of these worldly persons . Secondly , it is the manner of men to make lawes to themselues for the getting of riches : I wil haue an 100. or 200. or 300. or if he haue a greater stocke , a 200. or 2000. &c. and thus much lands , rents , and reuennewes , I must needes haue it , I cannot liue else . Take heede of this ; make no such lawe to your selues , for then follow all the practises that tend to the compassing of this resolution . It is a commō practise among men , they will haue thus much in stocke , and thus much in reuenewes ; whereas indeed , a little with Gods blessing , is wealth inough . Thirdly , let euery man bee contented with that portion which God hath allotted him : euermore remember that godlinesse is great gaine , if wee be content . Therefore away with this couetous minde , and bee content with Gods good prouidence . The heart must not bee deuided betweene God and the creature : God must haue all , or none : you cannot serue both ; there is no parting of stakes , God to haue one part , and Mammon the other . Many are deceiued herein , who thinke they may part stakes , and giue God one halfe , and the creature the other ; nay , sinne and Sathan . The vse of this is , to discouer hypocrites . When men liue in many sinnes , if they come to the Congregation , to heare and pray , and receiue the Sacrament , though they lye and liue in sinne , they may bee the seruants of God for all that : as the drunkard , adulterer , &c. And so euery man blesseth himselfe in his sinne . Hence it is , that so many flatter themselues while they liue in sin , against their owne conscience : but they deceiue themselues . If they serue the diuell in any sinne , they cannot serue God. Secondly , euerie seruant of God is so far forth regenerate , renued , and sanctified , that not one sin raignes in him , for then he must serue two maisters . So many sinnes raigning in any man , so many Lords . This doctrine must be receiued , regarded , reuerenced , & remembred . Thirdly , if the heart cannot bee deuided betweene God and the creature , let vs all in the feare of God , worship God , serue him , and professe our selues to bee his seruants , with our whole soules and bodies : for we cannot serue God and Mammon . God alone is to bee serued : therefore let euerie affection bow the knee to God : let the bodie and soule doo theyr parts in this homage , so long as thou liuest . Remember Rom. 6. The seruant of God hath his fruite in holinesse , and the ende euerlasting life . The Queene of Sheba pronounced the seruants of Salomon happie , because they serued such a Lord. How much more thē are they happie , who in body and soule giue themselues to the seruice of the liuing God ? Ob. It will be said : I desire with all my heart to serue God , but the corruption of my nature makes mee disobey and rebell against the commaundements of God. The flesh makes mee doo that which I would not . When I would faine honour God , my corrupt nature makes me dishonour him . Some may thus complaine , that their case is miserable , and they serue two maisters . Answer . All that haue grace must needes say thus , that their wicked nature doth carrie them an other way , but they must stay their mind on this maner : Whē they faile in obedience , let them consider , whether they do it willingly , or against their wills . Thou wilt say vnwillingly , and it grieues thee , and thou art displeased with thy selfe . Well , if thou canst say this , bee of good courage , thou doest not serue two maisters , though there bee in thee two contraries , flesh and grace , yet they are not two maisters . Therfore bee not discouraged , for thou seruest not both , thou seruest God , and not the flesh . Nay , if thou faile in obedience , and be grieued for it , God doth accept thy will and endeuour for the deede . Remember this : for euerie childe of God may say , I serue two maisters , but it is against my will , and with griefe of heart , with groning vnder this bondage . Labour and endeuour to keepe a good conscience , and then if thou faile , it is because thou art ouerruled and maistered . Walke in all the wayes of God , and the wants and defects of thy nature , are all couered in the death of Christ , if thou doest thine endeuour to obey . Search the scripture , where the will of this maister is set downe ; and when thou knowest what his wil & commandements are , endeuour to obey them , and thou shalt bee the seruant of God. Thy seruice is a kingdome , it is a true libertie . But contrariwise , serue Mammon , and thy ende will be euerlasting destruction in hell . 25. Therefore I say vnto you , be not carefull for your life , what yee shall eate , or what yee shall drinke : nor yet for your body , what yee shall put on . Is not the life more worth then meat ? & the body then rayment ? At the 19. verse Christ began to forbid couetousnes ; and because men are ready to make many excuses and obiections , therfore Christ hath answered two before . Now he proceedes , and strikes at the roote of couetousnesse , which is immoderate and inordinate care for y e things of this life . And his intent is to remoue that ; yea , the distrustfull care of things necessarie : and this he doth to the ende of the chapter : he labours to take away the cause of all couetousnesse . These words depend on the former , from the 19. verse , as I take it ; and they are a conclusion of all the doctrine deliuered before from the 19. verse , and not from the 24. onely . In this manner , seeing they want a good eye , and the gift of wisedome & discerning : therefore , I say yet further to you , be not careful more then needs for things necessary . Thus these words depend on the former , and withall hee meetes with a conceit of carnall men : for men might say , they seeke not treasure , but only things necessarie . Thus might the couetous plead , and therefore Christ comes home to them , and saith : Be not carefull with any immoderate or inordinate care , for so much as meate , drinke and cloathing , &c. So much shall suffice for the scope and coherence . Now let vs consider the words , the sense , and the vse of them . Therefore I say vnto you , ] In that Christ begins his commandement on this maner : ( Therefore I say vnto you , I that am your Maister , on whom you depend for all heauenly instruction : ) he doth prepare them to attention , and to a diligent marking of this commaundement and instruction . And he vseth this forme of speech , to declare that the commaundement following , is a waightie thing , and to be regarded and obeyed , and which if it be kept , couetousnesse cannot seize on vs , and this is the substance and pith of all this doctrine . And this clause prefixed , must be a warning to vs to marke the doctrine ; Therefore let vs see what it is . Be not carefull ] When hee saith , bee not carefull what yee shall eate , &c. the commandement must be considered , least it bee mistaken , therefore the true sence is to bee searched out . There bee two kindes of care . First , a godly and honest care . Secondly , a distrustfull care . The first is commended in diuers places . Wisedome sends to the Ant , to learne diligence & prouidence in earthly things . And the place of Paul is well knowne : He that is not prouident for himselfe and his , is worse then an Infidell . Where the holy Ghost commends vnto vs a prouident care and circumspection , for the things of this life . Therefore there is a lawfull care , and it is this : when men walke in their callings , and doo the duties of it diligently , with good and vpright dealing to euerie man , minding to seeke no more then is necessarie in the iudgement of all men for this life . This is one principall point of this godly care . The second point ( after wee haue vsed due diligence ) is , to leaue the successe and issue to GOD , wee must leaue the disposing of our labours to the Lorde : for it belongs to GOD , and is proper to him , to dispose of the successe and euent of our labours ? wee must not frame the successe to our selues how we wil haue it , but referre it and our selues to Gods good prouidence . Take Moses for an example : hee was called to be a deliuerer of the Israelites out of Aegypt : Hee obeyes Gods commaundements , and comes when he is called , and goes when he is sent , and doth his endeuour to bring them from Aegypt to Canaan : and though he had many crosses , yet hee goes forward , and leaues the successe to God , as wee see , Exod. 14. when hee was driuen into such straites , that hee had the Sea before him hills on the one side , and woods on the other , hee saith : Feare not , but stand still , and behold the saluation of the Lord. So Abraham beeing commaunded to sacrifice his sonne Isaac , obeyes and goes about it : And when Isaack asked him where the sacrifice was , hee saith : God will prouide . Therefore in a word , the godly care is , when men do the workes of their callings with diligence , leauing the successe of their labours to God. This care is of the dutie onely , and not of the successe ; and this is not here condemned . But the second kinde is a distrustfull care , which doubteth of Gods prouidence , when men doo the workes of theyr callings diligently : but so as they distrust Gods prouidence , and dare not commend and commit the fruite and euent thereof to God. This is a distrustfull and an vnlawfull care . That you may the better conceiue of it , it hath these fruites following . First , it oppresseth the heart with feare and griefe : with feare of pouertie and want , and so filles the heart with griefe . Note secondly , when men keepe not themselues to the word of God , and lawfull meanes , but vse vnlawfull meanes to get theyr liuings with . Note thirdly , when men are so carefull for the worlde , that they neglect prayer and the seruice of God in hearing the word , the heart is ouerladen and oppressed : and it argues that there is care not onely for the dutie , but for the successe , which belongs to God : and thus you see what a distrustfull care is . And this is the care that is heere forbidden , when men distrust God , and vse vnlawfull meanes to enrich themselues . It is a care that is ioyned with neglect of Gods worship , and with griefe and feare . For the Greeke worde dooth signifie such a care , as distracts the minde , deuides it , and brings it into perplexitie . So that it is as much as if hee had said : Bee not carefull in such sort that your mindes be troubled and perplexed . His meaning is not to forbid labour , or lawfull care , for then hee should speake against all callings . So much of the sense and meaning of this heauenly commandement . Now let vs apply it to our selues . That which is here forbidden , is the common sinne of most men now : and it is not in a fewe , but it is a common and ordinarie thing . It lurkes in the heart , and shewes it selfe in the life . One kinde of ground receiueth the seede , but when it springs vp , it is choked with worldly cares ; and this is common among vs , and therefore the world hath so little fruite . If wee would examine our selues what profit & proceedings we haue made in Christs schoole , we should see little fruite : for this immoderate care doth deuide the heart , and distract the minde : worldly cares tosse it and turne it , like the waues of the Sea. This is one argument of it , and an euident proofe , that this sinne is common . Secondly , there is no trade or calling , but it hath conueances of craft and deceit : though the practises of men bee not commonly knowne , yet the thing is certainly true and manifest . He that hath but halfe an eye , may see into the abuses which are daily practised . And it is hard to finde them that seeme religious , to make conscience of this in their callings , and to auoyde the common crafts . What argues this , but that our hearts are possest with immoderate care ? wee depend not on Gods prouidence , wee dare not trust him with the successe , wee feare he wil not giue so good a blessing as wee looke for Now Christ giues vs warning of this , & doth command vs to take heede of it , that wee haue no distrustfull care , so much as for things necessarie . Question . What must we do then ? Answer . Our dutie is declared elsewhere . See a most excellent commandement , it is repeated by Dauid , Ps. 55. and Ps. 37. 5. And by Salomon , Prou. 16. And by Peter . I is a most waightie instruction , and hath this sense : Walke in thy calling , doo the duties of it diligently , truly , and iustly : yet remember when thy labour is done , to commit the successe vnto God , leaue the blessing to his prouidence . The meaning is not to forbid vs to walke in our wayes , and to practise the workes of our calling : but onely to teach vs to leaue the successe to God. To make this more plaine : put the case of any trades-man , he is to practise the workes of his calling : as if it be to buy or sell , hee may do it with diligence without wronging any : but the successe must be referred to God , for that take no care , but leaue all to him . The like commandement we haue , Phil. 4. 6. Be not carefull , &c , What then ? But in all things let your prayers bee made to God , with supplication and thankes giuing . Marke there how care is opposed to prayer and thankes giuing . All care is not forbidden there , but immoderate care onely . We must bee carefull of our duties , but not of the successe of our labours : For the blessing bee not carefull , but commend it to God. It is an excellent commaundement to bee remembred and practised of all men in all callings . It is the double care that is forbidden . Thus you see what you are to doo in the compasse of your callings . Quest. How can we do this ? It is too hard a commaundement , flesh and bloud cannot keepe it . Answer . Do but remember what blessed promises God hath made to them that obey him , and we cannot but make conscience to obey this . Some rise early , goe late to bed , and yet are neuer the richer : But God giues sleepe to his beloued : such as obey him , shall haue rest and sleepe ; they shall with quietnesse reape the fruite of their labours . The Lyons shall be starued , but they that feare God , shall lacke nothing . Though the Lyons vse rauening , and get theyr pray by violence , yet they shall want , sooner then the children of God. If we had no more commandements in all the Bible but this , it should be sufficient to worke this effect in vs , after due labour and diligence vsed in our callings , to referre the successe thereof vnto God. We ought to trust God , and beleeue his promises , and not distrust his prouidence . If wee will not trust God in these outward things , how shall we trust him in the keeping of our soules in time of temptation , and in death ? Therefore commend all to God , and for the successe , liue by faith . Quest. How if all things goe crosse ; and we finde no blessing in our labours ? may we not prouide for our selues ? Answer . Cast thy care on the Lorde , and hee knoweth what is good for thee , better then thy selfe : wherefore if he denie thee that blessing which thou desirest , be content and obedient . For the seruants of God to bee crost , it is better oftentimes then wee are aware of . Good Iosias was puft vp with pride , and would needes fight with Pharaoh Necho , without any warrant , and it cost him his life for it . And good Ezechias likewise , in a pride shewed the straungers his treasure , and was punisht for it . Therefore if thou want any blessing , the best way is to pray for it , and to depend vpon God , and if God see it to be good for thee , thou shalt obtaine thy desire . So much of this maine commaundement , which is a commaundement alwayes to be remembred , and written in our hearts , and to bee practised in our liues . Now one point further is to be marked , viz. how Christ distinguisheth betweene the life and the body : hee makes the meat and drinke to appertaine to the life and soule , and apparell to the body : yet wee know that the apparell is a meanes to preserue the life too , as well as meate and drinke , and yet Christ cōcludes it , and that for iust cause : for though in some countries the vse of apparell bee to cherish the bodie , and to continue life , yet the general and first vse of it , is not for the life , but it respects a higher matter , it serues for the body it selfe . I say , in respect of a certaine shame that is set vpon it , the maiestie of the body is lost , and the nakednesse of it , is now a thing full of shame and confusion , and our apparel serues to couer this shame . So the proper and principall ende of apparell is this , to couer the bodie in regarde of the shame which befell vs after the fall : yea , the truth is , we should be all couered , hands and face and all , if it were not for other necessarie vses : in regard of which , wee keepe them bare and vncouered . And if that fall had not bene , the naked bodie had bene full of maiestie . This point being considered , we must learne neuer to be puft vp in regard of our apparell : but rather to be abashed and confounded , so oft as we put it on , or looke vpon it ; for it is nothing but a badge to couer the shame of our bodies with : therefore it is as great a madnesse for any to be puft vp because of their apparel , as it were for a prisoner to be proud of the boults on his legges , the brand on his hand , or the hole in his care : Therfore we must learne to thinke of our sinne , when we looke on our apparel , and to be abashed , abased and humbled in remembrance of it . We must expresse all the graces and gifts of God that be in vs , so much as we can , euen in our apparel ; as sobrietie , temperance , frugalitie , & such like : they are to be declared in the very garments . So much of that point . Now it followeth : Is not the life more worth , &c. After he had giuen a most excellent cōmandement , to the end it may not goe without his effect , hee enforceth it with diuers argumēts of waight . First , saying : Is not the life more worth then meate ? &c. The reason stands thus : The life is more excellent thē meate and drinke , and the body is better then the apparell . Now God giues the life and the body , and dooth preserue them : therefore he will much more giue foode and apparell . The reason is taken from the creation . He that is a Creator , will preserue his worke . In this reason Christ teacheth vs how wee should make vse of our creation : by a consideration of it , wee must learne to come to a confidence of Gods prouidence , and to trust in him for all the things of this life : for hee will preserue his workmanship . Iob in the beginning of his tenth Chapter , perswades himselfe that the Lord will not destroy him , because hee is the workemanship of his handes , hee makes that an argument , Marke what vse hee makes of his very creation . Commend your selues to God , as to a faithfull Creator , saieth S. Peter . 1. Pet. 4. Marke that hee calles God a faithfull Creator , and for that cause wee must commend our selues vnto him . We see also by commō experience , that no man is so tender and carefull for any thing as is the workeman : therfore in this respect , we are to put our trust in God. Hath God giuen vs life and a body , and wil he not giue vs foode and rayment ? It cannot be . Thus God teacheth vs his prouidence by the creation , and confidence in it . 26 Behold the fowles of the heauen : for they sowe not , neither reape , nor carry into the barns : yet your heauenly father feedeth them . Are ye not much better then they ? Heere is a second reason of the commaundement . Be not carefull for such necessaries , for if God feede the fowles , much more will he do you . The Proposition is confirmed thus : Because you haue meanes , and they haue none . Againe , you are better then they , for you are Gods children , and so are not they : therfore if hee feede them , much more will he do you . A very good reason , which may induce all men to obey the commandement , for it is a very sensible reason , and may easily be vnderstood of all . Before he proposeth his reason , hee bids vs beholde them , that is , to looke vpon them wisely , with consideration , for so the word signifieth . Here is a generall dutie to be learned : namely , to consider the workes of God , for this may be said of all the creatures . Beholde them . The duty therefore is to marke them , and to view them well , that we in them may see the wisedome , goodnesse , mercy , iustice , and prouidence of God. Salomō giues the same lesson , to consider the workes of God. God made one creature after an other seuerally in 6. daies , and rested the 7. and sanctified it . One cause was , that mē might cōsider seuerally of these works of God. Our rest must be consecrated to the cōsideratiō of the workes of God ▪ The heauen is cōpared to a great booke , which all may read . Ps. 19. And so we may say of all the creatures , so many creatures as there be in y e world , so many bookes , wherin we may read sēsibly & distinctly , the power , wisdome , & goodnesse of God. Therefore wee ought to looke vpon them , and euen to spell them out , till we can read them perfectly . Now what is the thing to bee looked vpon in thē ? They sowe not , nei-neither reape . They haue not that care for meate and drinke which we haue . Mē do this and that , sowe & reape by Gods cōmandemēt , & their labour is approued . The birds doo not so much , they take no care at all . How then do they liue ? The yong rauens cry to God for foode , and the lyons seeke to him , & the eyes of all things looke vp to him . How can this be ? can the vnreasonable creatures do so ? It cannot be . That which the holy Ghost saith , hath his sence , meaning , and force : for they do not vse prayer indeed as men doo , but that which men do by prayer , they do the same in their kinde by a natural instinct , imprinted in them by their creatiō . They seeke the foode that God hath ordained for them , and rest cōtented with his prouidence , and so they call vpon God and depend on him : and therefore the holy Ghost hath of purpose vsed these phrases , to shew how they content themselues with Gods prouidence . Here marke one point : The creatures are subiect to vanity & corruptiō by the sin of man , and yet they come nearer the first state then man , and the order of nature remaines in them : for this is their part by order of creation , and it is to be seene in them to this day . But man is fallen from the order set in his creation , euen in these temporall things , whether we regard the getting or the keeping , or the dispending of them : men are grown to a distrustfull care , against the will and prouidence of God. This point is to be marked , that the other creatures keepe the order of nature in this thing & man doth not : which sheweth that man is more vile then baser creatures , and more corrupt then they : for they keepe the lawe of nature . This serues to humble vs , and to make vs thinke basely of our selues , who haue not in vs by nature , that good which they haue . Yet your heauēly father feedeth thē . ] Heere be excellent pointes set downe , which I will but touch . First , heere is a reason why we ought to rest on Gods prouidence : and afterwarde a way shewed , whereby we may doe it . There be two kindes of promises in the word . 1 First of spirituall and eternall things . 2 Secondly , of corporall , temporal , and external things . Now how may we put our trust in God for these temporall things ? Thus : we must take holde of the maine promise of saluation , and reconciliatiō with God in Christ : and when we are resolued of that , then we shal begin to beleeue the promises of temporal things , and rest vpon the goodnes of God. So that if you would knowe how to put your trust in GOD for these things , you must first labour for this , to be assured by faith , that you are the childrē of God , and recōciled in Christ. This is the right way & the ground of all , to beleeue our adoption & reconciliation , and where this is not , there can be no true trust in his prouidence , so much as for a bit of bread . Further , mark here a special & particular prouidence of God. The birds prouide nothing for themselues and therefore in all reasō they should perish in winter : yet daily experience sheweth this , that they are both fatter and in better liking in winter . This argues , that there is a God that doth feede them , and a particular prouidence which tends vpō the least foule and brings it meate in winter . This is a sensible perswasiō to all Gods seruants , that God wil send them foode and rayment : for can it be possible , that God should feede the foules , and neglect his children ? Again , this serues not to boulster vp any mās idlenes & negligence , that wil neither reape nor sowe : but to teach vs , that when all meanes faile , we must rest vpon God. In a word ; we must learne here to be like God , to be mercifull as he is mercifull : he is a sauiour of all , specially of them that beleeue . This was neuer more needfull to be learned then now , whē men make them selues rich , euen with the blood of the poore . If we be Gods children , we must be like him . 27 Which of you by taking care , is able to adde one cubit vnto his stature ? We haue heard the commandement in the 25. verse , and two reasons of it : First , If God giue life and the body , much more foode and rayment : Secondly , If he feede the fowles , much more will he feede you . Now followeth a third reason to moue vs to obey the commaundement . The words are propounded by way of interrogation : And it is the maner of the holy Ghost , to affirme or deny something , and that more effectually vnder the forme of an Interrogation . And this is all one , as if hee had said : There is not one of you , that by taking care , can adde one cubit vnto his stature . The cubit here mentioned , is a certaine kinde of measure borrowed from a mans arme , which is the length from the bowing of the arme or elbowe , to the end of the longest finger , about which length , wee are commonly when we come into the world . So that the meaning is this : As God makes a man a cubit long at the first , and afterwards addes many cubits one after another to his stature : so man himselfe cannot by all his care encrease his stature one cubit : nay , all the cunning , wit , labour , & industrie of man , is not able to adde any thing to his stature , because it is the proper worke of God , and of the same nature with the worke of the creation . After a thing is created , to make it growe and encrease , is a worke that proceedes from the same power , by which it was created . Therefore , as none but God doth or can create the body : so it is God alone that encreaseth the stature , and addes length , and makes it grow from stature to stature . And so this is a reason from the like . As man by taking care cannot encrease his stature one cubit , no nor any thing at all , as it is in Luke : So he cannot by taking care encrease his worldly state , or better it . This is the sum and substance of this reason , and it is very forcible and effectuall , to make vs vse moderate care , and to moue vs to put away distrustful care , so much as for necessaries . For wee can no more encrease our mainteinance by taking care , then wee can encrease our stature by it , which is impossible to any creature . And so much for the sense of this verse . Now let vs see what doctrines and instructions arise frō the wordes : All our labour , care , and industrie , is altogether vaine & vnprofitable , cōsidered a part from the blessing of God and his prouidence . Ps. 127. All the paines that men take for the things of this life , is but lost labour without Gods blessing , the planter and waterer is nothing . If such excellent men as they were , that were the founders of the Church , laboured in vaine without Gods blessing , much more we . This is the first point which teacheth vs one speciall dutie , alwayes to commēd our labors to God by praier , to offer them vp to him , that hee may blesse them : because without this , all our care and labour is in vaine . Secondly , as God by his decree & counsel set downe what shall be euery mans stature : so he hath set downe in his decree , what shall be euery mans successe and worldly state , good or badde , better or worse . God hath decreed it , & set it downe , and it is vnchaungeable , as a mans stature is whē he is come to his full height . This conclusiō Christ would teach vs , here we cannot make our worldlye state better or worse , as we will : we cannot be high or lowe at our pleasure ; but we must haue that stature and state which God hath appointed . Looke what successe he hath appointed shall be , and must be : we cannot alter it by carking and caring . This serues to teach vs to depende vppon God , and to rest vppon him in our lawfull labours , for the successe of them . This ouerthrowes diuerse fond opinions . First , that by art and skill a man may prolong his naturall life , and make a supply when hee is come to his ende . This is false : for if a man cannot make himselfe higher , nor alter his stature , hee cannot enlarge his life : for of the two , that were the easier , viz. to encrease his stature , rather then to lengthen his life beyond the naturall period . Therefore man cannot doo this by all his Art or wit. Hee cannot peece out his life , and refraine his spirit as Ecclesiastes speaketh . The soule and the body must be seperated . Indeede Art may preserue life till his naturall ende , but when that is come , no Art can prolong it . Secondly , the opinion that Witches and Sorcerers can transforme themselues , and passe through keye-holes , is false . If they cannot doo this , viz. adde one cubit to theyr stature , much lesse can they do that . If they cannot adde so much to their stature , how can they chaunge and abolish nature ? If they cannot encrease nature , they cannot chaunge it into an other kinde . Though Sathan hath many illusions , yet hee cannot by all his skill , turne a mans body into a beastes . And it is a forgery , to say that Nabuchadnezzers bodie was changed into a beasts ; but only he had a phrensie , and became lik a beast . Thirdly , they are deceiued , and deceiue , that say they can by Art turne baser mettalles into better , as brasse into gold ; a creature of one kinde into an other . If this be not possible , viz. to adde one cubit , &c , no more is that . Likewise wee must remember , that all these things are the worke of the Creator , and a man can no more doo them , then hee can increase his owne stature , which hee can neuer do . If this be so , that we cannot adde , &c. then it is false which the Papists teach , that a man may be glorified and iustified , and increase his glory in heauen by his workes . He cannot doo it , for it requires a greater power to increase glory in heauen , then to increase the stature of the body . As it is the worke of God to giue stature , and to increase it : so it is his worke to giue glory , and to increase it . And if men cannot do that which is lesse in nature ; how shall they do that , which is aboue nature ? 28 And why care you for rayment ? Learne how the Lillies of the fielde do growe . They are not wearied , neither spin . The meaning is , and do not care for rayment : the interrogation still hauing the force of a Negation , or Prohibition . And heere hee repeates the commaundement before deliuered in the 25. verse . Yet not altogether , but by peece-meale , he parts it and proues it , and vrgeth it point by point . What should be his meaning to take this course in handling this heauenly doctrine ? He shewes himselfe here to be the Doctor of the Church , and proues himselfe a faithfull teacher : Therefore not content only to propound his doctrine , ( least it should take no fruite or profit in the hearers , ) he vrgeth it point by point , that by this meanes hee may set an edge vpon it , and make it take place in the hearts of his hearers , that it may bee engrauen there , and bee effectuall . And this is the dutie of all that are enioyned to teach . viz. to bee carefull to deliuer the will of God , and then bee carefull that it may be remembred . The father is commaunded to whet his childe , as the souldier dooth sharpen his sworde , that it may enter into the bodie of the enemie . This is the dutie of euerie one , to whome it belongs to teach others , whether they bee ministers , maisters , or fathers , euery teacher hath his dutie enioyned him . First , to teach the will of God. Secondly , to set it on an edge . So here Christ giues example , and teacheth by his owne practise . First , he commaunds , then he confirmes , and vrgeth it by peece-meale : and then he repeates the commaundement diuers times . So much for the maner and forme of teaching . Now let vs come to the words , as they lye in order . And why care you for rayment ? &c. These wordes must haue the same exposition that the 25. verse had , where this doctrine was propounded in generall . There is a moderate care for rayment , which is not here forbidden ; but the other , that is , the inordinate & immoderate care : and it may bee conceiued diuersly . First , care for rayment is then inordinate , when men care not onely for apparell necessarie , but for aboundance and superfluitie , for that which is more then necessarie . As , when men desire alwayes to bee in the fashion , and to chaunge their apparell as the fashion chaungeth . They are carried with an vngodly care . Secondly , when men care for costly apparel , beyond their degree , state , and abilitie : that is also inordinate care for apparell . Example of this also is risen in our time , when euery ordinarie man desires to be fine in apparell , and no man is content with that which is decent and fit for his calling . But the Trades-man , his care is to bee apparelled like the Gentleman : the Gentlemā like the Knight : the Knight like the Noble man. And thus euerie person affects the apparell of a higher state . Yea , euery seruant ( so the times are now ) spends the greatest part of his wages , yea , and more then his wages comes to , in apparell . Thirdly , when much time is spent in the curious apparelling of the body , as though wee could mend the forme of our bodies , and as if the Lord had not done his part sufficiently . The time and paines might be much better imployed & spent in matters of saluation . Now , to come to the point : Christ forbids not here a moderate care for raiment , but the inordinate care to prouide apparell superfluous , sumptuous and curious , which is ioyned with the mispending of much time , and mony , beyond our estate and abilitie . Now ( as I said before ) this inordinate and immoderate care is the common sinne of these times in all places : this is manifest , and cannot be denied . Therefore let vs all remember and reuerence this commaundement , and take heed , that we be not carefull inordinately for rayment . Now he comes to confirme the cōmandement by a fourth reasō , set downe in this 28. verse , and in the 29. and the 30. verses : Learne how the Lillies growe , &c. The reason is worthy and excellent , though it bee borrowed from sensible things , and thus it is framed : If God cloathe Lillies , much more wil he do you , &c. The first part is confirmed in the 30. verse thus : The Lillies and so all the hearbes of the field , are ordained for mans vse , and for the furnace : Therefore man is more excellent then they are . Then if hee cloathe them , much more will he cloathe you ; for they are made for your vse . The second part is thus ; contained in the 28. and 29. verses : They are clouthed more gorgiously then Salomon . Nay , it is added that God dooth this : for hee speakes it of the hearbes of the field , ( not of the garden ) which are not drest by man. Againe : They labour not : That is , they themselues are not the causes of it : it is not man , nor the hearbe it selfe , but God alone that cloathes it . And hee addes , that they are cloathed more then Salomon was in all his royaltie . The conclusion therefore followeth : If God so cloathe them , much more you , and that with a checke , Oligopistoi , Oyee of litle faith . Thus you see the fourth reason , which doth containe many notable instructions . Now to the words . Learne of the Lillies , ] When he saith this , he maketh the Lillies and euerie hearbe to bee a schoole-maister vnto vs , hee sends vs vnto them to learne . And though wee be the schollers of Christ , yet wee must not thinke scorne to learne of them which grow without the hand of man , or any labour of their owne . And this he doth for speciall causes . For first , that creature in the field doth more obey God in it kinde then man doth ; and that the holy Ghost dooth often testifie , Esay . 1. Heare ô heauens , and hearken , &c. And Ezechiel spake to the mountaines . And the Prophet that was sent to reproue Ieroboam ; when hee came where Ieroboam was , hee leaues him , and cryes to the Aultar to heare him . All this is to shewe that these vnreasonable and vnsensible creatures , if they had that reason that man hath , would bee more obedient and carefull then man is of his dutie . Therfore to checke mans rebellion , the Prophets called vpon these things , when men would not beare them ; and this is the cause why Christ sends men here to the Lillies of the field . The second reason of this is , because we doo not learne the good things which the creature can teach vs. Though we haue them , see them , and vse them dayly , yet wee do not learne all that of God which nature teacheth : wherefore for good cause wee are sent to them to learne . That which may be learned of the wisedome , power , prouidence , mercie , iustice , and goodnes of God , is manifested in them , & yet we marke it not . For this cause Christ knowing our want and behauiour , saith thus : Learne of the Lillies , &c. This serues to checke vs , who do not learne so many good things of God , as these creatures can teach . How then shall we learne the doctrine of saluation ? So much for this point that Christ saith : Learne of the Lillies , and by learning consider . Now what is the thing to be learned of the Lillies ? How they growe . This is the point to bee learned and considered . They growe , though they labour not nor spinne : and Salomon himselfe was not cloathed like one of these . And it is a thing worth the marking ; for in the winter they are buried in the earth , & appeare no more then if they should neuer be seene : And yet in the Spring time of the yeare , they growe vp with stalkes , leaues , flowers , and goodly colours . Now the point to be marked , is this : How all this comes to passe . They themselues do nothing , neither doth man any thing to make them growe . What is it then that makes them growe ? The cause is the word of creation , which was giuen out by the Creator in the beginning , to the hearbes : Let the earth bring forth hearbe and tree . By vertue of that commandement then deliuered to the earth , the earth now though it be frozen in the winter , couered with snowe , and hardned with frost , as though there should neuer be any hope for the Lilly , or other hearbes to growe , yet it brings forth all in the Spring , and that with beautiful colours , and all by vertue of Gods commandement . In the same manner ( to come to the point ) God hath giuen a worde of prouidence ouer his seruants , that if they trust in him , he will prouide them necessaries , all necessaries whatsoeuer . So as there shall be nothing wanting that is necessarie , if they trust in him . This worde is certaine , set downe , and as vnchangeable as the word of creation . If men beleeue it , they shall haue meate , drinke , and cloth , as certainely as the flowers and hearbes , and grasse , come out of the earth . This is the point here offered to our consideration . They growe by the vertue of Gods word in the creation , & so they should doo to the ende of the world . So in the matter of prouidence , trust in God , and walke in the compasse of thy calling , and doubt not the issue . If there were no more reasons to perswade vs to a moderate care for necessaries , this one sensible reason , borrowed from the Lillies , were sufficient . When he saith : They labour not , &c. his meaning is not by their example to maintaine idlenesse , or to neglect our calling , but to teach vs , that when all helpes faile vs , walking in our calling , and hauing done what wee can , without our default Gods blessing shal not be wanting , wee shal haue meats , drinke , and cloth , though all means faile vs : And for this end these words are set downe 29. Yet I say vnto you , that euen Salomon in all his royaltie , was not araied like one of these . Herein one speciall amplification is to be marked . They are cloathed by God , and that more gloriously then Salomon himselfe was : yet Salomon had promises of great honour and glory without his seeking : for hee desired but wisedome , yet with wisedome God promised him honour . For all this Christ saith of the Lillies , that Salomō was not cloathed like them , and he speakes not of some one , but of euery one , and of the Lillies of the field too , not of the garden : And euery one of them is cloathed more gloriously thē Salomon was , when hee was in his chiefest glory . First , this serues to check and controll vs for our pride in apparell , and to teach vs that wee ought not to bee so curious in attiring our selues : for when wee haue done all we can , wee cannot match one of these flowers , but they will goe beyond vs. Why then should we puffe vp our selues in regard of our apparel , whē as the least hearbe in the field is more gay ? What cloth in whitenes comes neare the Lilly ? What purple like the Violet ? And what crimson or scarlet is like diuers other flowers ? Art may doo much , but it cannot match nature . Doo what wee can , the hearbes will goe beyond vs. And if it be so , why are we so proud of our apparel ? The hearbe which thou treadest vnder thy feete , and puttest into the furnace , is finer then thou art . I nunc , effer te , quòd pulchro incedis amictu , Te longè superat fertile gra●um agri . The second vse is , to teach vs that all our pompe is but vaine : for what is more fraile then the hearbe , which is to day in the field , and to morrow is cut downe ? So the whole nature of man is fraile and brittle , as Paul saith : All the glory and pompe of this worlde is vaine and passeth away , subiect to chaunge and alteration . And yet when Christ speaks this of Salomons glorie , and makes it inferior to the hearbe , preferring this before that , hee cōdemnes not Salomons glory ; for it was promised him & giuē him by God. And the word , though it condemne curiositie and superfluitie of apparell , yet it condemnes not gorgeous apparell in Princes and great personages . The pompe in apparell is not simply condemned in the word : for Ioseph refused not the ring and fine garment : And whereas Luke saith of Agrippa and Bernice , that they came with much pompe , the words may be taken as well in good part as ill . 30. Wherefore if God so cloathe the grasse of the field , which is to day , to morrowe is cast into the Ouen , shal hee not do much more vnto you ? O yee of little faith . In these words Christ abaseth the creatures in regard of man , & the difference between man and the hearbes is in these things . First , they serue for mans vse : Therefore they are inferiour to him , they serue for the making of his fire , and the heating of his furnace . Secondly , the hearbe is to day , and hath a being ; to morrow it hath no being , but ceaseth to be an hearbe ? so fraile and vaine is the creature that excelles man in glory . But man hath a being to day , and his being continueth . The trees and hearbes haue a kinde of life and soule , as men haue ; but there is a great difference : for their soules are mortall , and arise from the matter whereof the plant is made : but the soule of man is immortall , bee it of the righteous or the vnrighteous . The difference is plaine in Genesis , where God commands the earth to bring forth hearbs and trees , with life and substance . But when hee made man , the earth brought not foorth his soule , but God breathed into him a liuing soule . As for the soules of beasts & plants , whether they be quallities or substances , it is not knowne , but they perish & are corruptible , and they cease to be that they were . But it is not so with man , for whē he dies , he ceaseth not to be a man : a dead man is a man still , though not a liuing man , and his soule shall be reunited to his body , yea the body that is dead and lyeth in the graue , is vnited to Christ , as well as the soule , and by vertue thereof it shall rise againe . I speake now of the righteous especially , and therefore dead Abraham is Abraham still . Now it is not so with the other creatures : The hearbe or tree being burnt , ceaseth to bee an hearbe or tree : But man when he dies ( because he is in the couenant ) he is still a man , for he that is once in the couenant , is in it for euer : and the vertue of the couenant shall be as effectuall to raise the seruant of God to glory , as the word of creation is effectuall to bring the creature out of the earth . Therfore the diuersitie & difference is to aduaunce man aboue the creature . Shall he not do much more vnto you , O ye of litle faith ? These wordes were spoken to all the Disciples and other hearers : wherein ( for our further edification ) these two circumstances are to be considered , First , the persons rebuked : Secondly , the causes why they are rebuked . The persōs are the Disciples , when Christ speakes thus to his Disciples , ô yee of litle faith : he dooth not rebuke them simply for want of faith , but because their wicked vnbeliefe was more , and the distrust of Gods mercie and prouidence greater then their faith and beliefe : so that not the want of faith , but the smallnesse of it is here rebuked . Heere obserue , that besides the full perswasion which is the highest degree of faith , there is a lower degree and a lesser measure , which is here called the lesser faith . And this litle faith is not here condemned , but the vnbeliefe that goes with it , for this little faith in them , was a true faith : and Christ confessed before , that God was their father . And it is a true faith that brings a man to the little adoption , it brought them into that state , that they had God for their father , and they were his children . Obiection Cōsidering that in the Disciples & others , that their vnbeliefe was more than their faith : their faith cannot saue them , the sinne beeing greater then their grace . Answer . Faith doth not saue any , because it is perfect , but because it resteth on Gods mercie : and though a mans vnbeliefe be greater then his faith , yet it will not condemne him , if hee do bewaile it , and vse meanes diligently , that it may encrease . This first point of doctrine is to be remembred , because euery childe of God cannot attaine to Abrahams faith , and to a full perswasion : And therfore all such as haue but the beginning of faith , must not be discouraged : for thou maist be the childe of God with thy little faith , if thou bewaile it , and be diligent to attain to strōg faith . Endlesse & vnspeakable is the mercy of God in this behalfe , he pardoneth manifolde doubtings , distrust and vnbeleefe , to them that bewaile it , and desire to increase in faith . Secōdly , the cause why Christ reproues his own disciples thus sharply , is because they did not beleeue in God for raiment . As if he had said : Because you beleeue not this , therefore you are to be blamed , as hauing litle faith , and therefore he calles them thus : because they did not belieue in God for meat , drink , and cloth . Here a second point of doctrine is to be obserued , that true sauing faith doth not only apprehend Gods mercy for life eternall ; but 〈◊〉 for the temporall blessings of this life . The very same faith whereby remission of sinnes and life eternal is apprehended , layes holde on temporall blessings . This must not seeme strange : for ( to make it plaine ) there be two kinds of blessings promised in the scriptures , viz. principall , and lesse principall . The principall is Christ , God and man : the redeemer of mankind , with righteousnesse and life eternall in him . This is the maine & principall blessing . Now vpon this there followe blessings lesse principall , which are also promised as well as the principall , and these are meate , drinke , cloathing , health , &c. and these are promised vs so farre forth , as they are for our good : In Christ , and by Christ , all these are promised . To this purpose Paul saith : All the premises in him , are yea , and Amen . Not onely remission of sinnes , is yea , and Amen , that is , a thing graunted and accomplished , but all other temporall blessings . This being so , now marke what followes . When true faith layes holde on the maine and principall blessing , then withall it apprehends all other temporall blessings necessarie . They are all apprehended in , and with the principall . It is said of Abraham , that by his very iustifying faith , he did beleeue that God would giue him a sonne , when hee was an hundreth yeares olde . It was not a diuerse faith . Noah by the same faith , wherby hee was saued , beleeued that he should be preserued and his houshold , in the floud . In like manner , by one and the same faith we beleeue our reconciliation with God in Christ , & remission of sinnes ; and that God will giue vs necessaries , meate , drinke , cloth ; one and the same faith layes holde first on the maine and principall promise , and then on the lesse principal . This point must bee marked , and this point remembred ; first mercie , then prouidence ; first the principal blessing , and then the temporall . Euery man saith , he lookes to be saued by faith , when he dies , and it is well . But we must adde this , we must liue by faith too , we must leade our liues by the same faith , by which wee looke to be saued after this life : and we must depend on Gods prouidēce as certainly for these necessaries , as we doo vpon his mercy for our saluation : we must not liue by sence or reason , but by faith . How this is to be done , you shal see afterward . It is impossible for vs to be saued by faith when we die , if we do not liue by faith . Hee that cannot cast himself vpon Gods prouidence for the necessaries of this life , can much lesse cast himselfe on Gods mercy , for the saluation of his soule . So much for the second point . Thirdly , Christ giues vs here a note and marke whereby we may trie our faith , whether it bee a sauing faith or no ; true or faigned ; great or litle . For he giues vs to vnderstand , that the more men are distracted with worldly cares , the lesse is their faith . And the reason is plaine : The more mens care is , the lesse their trust is in Gods prouidence : And the lesse their trust is in Gods prouidence , the lesse faith in his mercie for their saluation . So that where worldly care beares rule , there is no faith in Gods prouidence . As long as men bee in prosperitie , they thinke they haue great faith : but in pouertie and affliction their faith is tried : for then commonly the hart is swallowed vp with griefe and feare ▪ He that cannot rest on Gods prouidence for the things of this life , how shall hee rest on Gods mercie in the paines of death ; And thus much of the reproofe . 31. Therefore take no thought saying ; What shall we eate ? or what shal we drinke ? or wherwith shall wee bee cloathed ? These words are a repetition of the commandement deliuered in the 25. verse , and heere the commaundement is the second time repeated . Once before it was repeated . The causes of this repetition are diuers . One I haue declared before ; and that was , that hee might set an edge vppon the commaundement , and make it take place in theyr hearts . Secondly , that they might learne theyr duties how they ought to confirme their faith : for as Christ vrgeth it by a repetition , so men must by meditating vpon it the oftner encrease their faith . Faith is wrought in the heart , as the print of a seale in the waxe , or as a vision or reuelation in the night , where the man dooth nothing : but faith is wrought by these meanes ordinarie , viz. the worde read , heard , preached , or meditated . Further , that these meanes may bee effectuall , there must be a motion in vs , wherby wee must striue against doubting , distrust , and vnbeliefe , & therefore wee are often to vrge the commaundement to our selues , and exercise our selues in it , and apply it : striue & struggle , wrestle & labour for this ende that wee may more constantly and heartily apply the promises of mercie and prouidence to our selues . This is the second cause of the repetition , that wee may maister our vnbeliefe , by striuing and labouring . You must do that which you can do by nature and grace ; that is , come to the assemblies , and endeuour to put away vnbeliefe , and by this meanes you shall encrease in faith . So much for the repetition of the commaundement : Now to the words . Therefore take no thought , &c. These words tend to this ende , not to breed idlenesse or carelesnesse in any : but as I declared in the 25. verse . Therfore I will shewe you how far forth wee may care for the things of this life , and where it must end : First , it goeth thus farre : Euerie man must haue a care to doo the good and profitable duties of his calling , with diligence and painfulnesse : from that care Christ frees no man , therfore euery man must consider , what bee the duties of his calling , and the most necessarie workes , and these he must haue a care to performe . Secondly , a man may haue care to prouide for himself and his , such things as be necessarie : that is , meate , drinke , & cloth : For these a man may ; nay , hee must haue a care , so much as is necessarie in the iudgement of any : this care is not condemned . After this , he must giue place to Gods prouidence , and God must haue his worke . The blessing and successe of all his labour must be left to God. And then in the necke of these two cares comes faith , that God will giue a necessarie blessing . Where care endes , there faith begins . Wee must not care for the blessings and successe of our labours , but referre that to the prouidence of God. If God giue more then is necessarie , wee must bee the more thankefull : But if hee withholde his blessings , wee must not liue by care , but by faith . Thus farre wee may care , and no further : And this hath bene the practise of all Gods seruants . The distrustfull care is that , which is here forbidden , when men take all care vpon themselues , and vexe themselues , so as they are fit for nothing , no not for the seruice of God , but onely to care . And it is care that teares the heart , and distracts it , and makes a man vnmeete for any thing else , but onely to care . This is the thought which Christ condemnes , when we vexe , grieue , and consume our selues day and night with care for the worlde . And this is the common sinne of our time . This care dooth possesse and poyson the hearts of many , and it appeares by experience . For what care is that which breakes your sleepe , and awakes you at all houres of the night ? And what care is that which commeth first into your hearts in the morning when you rise ? And when the whole day is at an ende , consider with your selues , what is the thing you haue most thought of , or altogether , whereon hath all your care bene ? Looke backe , and see if it hath not beene for the world , al the day long , from the morning till the euening . The care for the worlde takes the first place , and filles vp the whole day . Why ? This can neuer bee but a distrustfull care ; and yet this is the ordinarie and common care , therefore Christ speakes this to vs all : you may care for necessaries , but liue by faith , & be content with Gods good will and pleasure . Let this commaundement take place in your hearts , and let care be ioyned with faith , and so lead your liues . Saying : What shal we eate , &c. Now Christ dooth describe this care by the fruites and effects : for these be the speeches of them that bee possest with worldly care , especially of them that haue great charges and meane liuing , or which suffer great losses ; then men make such questions : but how shall we maintaine our selues ? How shall we liue ? And thus you see how Christ condemnes not all care , but that which is ioyned with distrust , when men complaine and murmure , as if there were no God nor prouidence . These speeches are condemned , as proceeding from distrust and vnbeliefe : And good reason , for they are complaints of Gods dealing towords vs : we ought to shut our mouthes in this respect , and take heede how we murmur against God. When Aaron had both his sonnes burnt , he comes to Moses , and would needes knowe the cause ; and when he heard it was Gods doing , hee held his peace : The place is worth the marking . Likewise Dauid saith : I held my tongue and said nothing , for it was thy doing , Lord. Our cōfidence is in peace and strength ; that is , a man hath confidence in God , when he complaine●h not . Therefore this is our dutie , neuer to complaine of Gods prouidence , be the iudgement neuer so grieuous that befalles vs. We must learne of the seruants of God to holde our tongues , and with peace and quietnesse to submit our selues to God , when we are distressed and afflicted , when we loose our liuing or friends : for these are sinfull speeches , speeches that bewray distrust , vnbeliefe , discontent , and impatiencie . 32. ( For after all these things seeke the Gentiles ) for your heauenly Father knoweth that yee haue neede of all these things . Here is a fift reason : For after all these , &c. Therefore take no thought . These words are a new reason , to moue vs to flee all such care . The practise of the Gentiles must be shunned ; but this is a practise of the Gentiles : Therefore it must be shunned . The words haue a further sense thē the translatiō importeth : for it is thus , They seeke with al their might , they set themselues or giue themselues to seeke them ▪ For the seeking of these necessaries is not a fault , but y e giuing of our selues to seeke them with all our power . Then wee sinne , whē we do so : for they set their hearts to seeke them , all their care is for them : So much the words import : you are a peculiar people of God , and therefore you must not conforme your selues vnto the Gentiles . Quest. What is the cause the Gentiles do so ? Answere . All the Nations of the world before Christ , besides the Iewes , knew not God : onely heere and there some one man that was a Prophet , excepted . All the rest knew not God , no prouidence , nor any other life but this : now if the Gentiles did thus because they knew not God , it followeth , that vniuersall grace is but a phansie , and a meere deuice of mans braine : for the Gentiles before Christs incarnation , knew not the true God , but were without God : How then could they haue grace , which is a gift to be able to beleeue , if they would . If they failed in the knowledge of life eternall , and Gods prouidēce , how was it possible y t they should haue this gift ? Indeed in diuers Countries that were neare the Iewes , some liued as the Iewes did , and got some knowledge of God : But the countries that were farre off , had no knowledge of God , therefore there was no common grace giuen them all . Secondly , Christ shewes here , that they which set themselues to seeke riches and worldly blessings , they are as Gentiles , and haue not learned the principles of religion , though they come to Church , heare the Word , and receiue the Sacraments , yet they are but as Paynims . They make themselues their owne God , and they see no prouidence . They are Christians in shewe , but Gentiles in deed , euen as the Turkes are , for they haue not learned the foundatiōs of religion , by faith to rest on Gods prouidēce . This reason alone might moue vs to a moderate care for the temporall things . Now marke the ground of this reasō : The Church of God is a peculiar people , therefore they must not be like the Gentiles in euill things : and in good things they must be better then they . Then marke and consider what a shame it is for the people of our time : for the very maine sinnes of the Gentiles , are risen amongst vs : as drunkennesse , oppression , vsurie , slaundering , ingrossing of the necessarie commodities of this life : and these sinnes be as common amongst vs , as they are amongst the Infidels . It is a shame for vs that are seperated from them in profession , and beare the name of Christians , to liue in the same sinnes . Nay , in regarde of oppression and crueltie , there was neuer more founde among the Heathen . The poorer sort dye for want of reliefe : Hard-hearted men get their liuing by Gods iudgements , and fill theyr purses then , and take the vantage of his iudgements , when hee sends them for our sinnes . Though Christe himselfe say in the person of the poore , I am hungry and colde , &c. yet fewe or none haue the bowels of compassiō , to feed & cloathe him in his members . Well , remember wee are a chosen people , and therefore must not bee like the Gentiles . For your heauenly Father knoweth , &c. You haue a Father in heauen , and he knowes your need . This is an answere to an obiection . For some might say : what may we not care for things needful ? These are things needefull . Christ answeres no. Though they be necessary , yet you must haue no distrustfull care : your heauenly Father knoweth best what and how much of these temporall blessings are needful for you . A most excellent reason , and alone sufficient . If this be so , we ought to content our selues in euery state of life , and vse a moderate care : yea , wee ought to bee as well content with sicknesse ( when God sends it ) as with health , and giue thanks alike for both . Wee haue a Father in heauen , when hee sends sicknesse , hee knowes it is better for vs then health . So when wee are in pouertie , wee ought as well to be content , as with health : for our Father knoweth this to bee more for our good , then plentie and aboundance . This ought also to make vs content euen when we lie a dying , and yeelding vp the ghost : for our Father seeth it to be for our good , when wee dye , that we should liue no longer . So in any iudgement of God , whatsoeuer it be , this ought to content vs , that we haue a Father , and hee knowes what is good for vs. Therefore be it whatsoeuer it will be that God sends , it is good in the wisedome of our Father , though not in our carnall reason . Wherefore remember this , for it will serue to pacifie vs. For what is the cause we are so impatient in aduersitie and sicknesse ? but because wee doo not remember this . Therefore holde this by faith , that wee haue a Father in heauen , & he knoweth in his wisedome what is good for vs , better then we our selues : and in this faith and perswasion let vs liue and die , and learne to bee content in euery estate . 33. But first seeke the kingdome of God and his righteousnesse , and all these things shal be ministred vnto you . Hitherto hath bene shewed what care is to bee eschewed : Now followeth the care to bee vsed . And this verse hath two parts , viz. A commaundement or an exhortation , and a promise . I will speake first of the meaning and then of the instructions . The commandement is two folde : First , Seeke the kingdome of God : Secondly , his righteousnes , viz. the righteousnes of God. To seeke the kingdome of God , is nothing else but to haue a care to get it , to labour and endeuour to obtaine it : seeke this first , this is aboue all things whatsoeuer , haue a care of this . VVhat is meant heere by the kingdome of God ? It signifieth a state and conditiō of certain men which are in the fauour of God in Christ , and haue right to life eternall by Christ. This very state is called in the scriptures the kingdome of God and of heauen ; and this kingdome is onely one . There be not two distinct kingdomes of God , but onely one perfect and compleat kingdome , yet it hath diuers degrees , viz. First , of grace . Secondly , of glorie . The kingdome of Grace is that in which a man is ruled by Gods word and spirit , and that is the first step and entrance into the kingdome of glory . The kingdome of glory is to haue fellowship with the Trinitie after this life . Now both these degrees are here vnderstood by the kingdome of God. It is further added : And his righteousnesse , ] The second thing that is to bee sought for aboue all , and before all other things whatsoeuer , is the righteousnesse of God , whereby he makes vs righteous . Some haue read it thus : And the righteousnesse thereof : But the wordes will not beare the translation : it must bee as it is , and no otherwise , viz. The righteousnesse of God. And this is added for a waightie cause : for Gods kingdome stands in righteousnesse . God then raignes in the hart of men , and sets vp his kingdome there , when hee enables them to serue God in righteousnesse , & then men are Gods subiects , and therefore these words are an excellent exposition of the former , when God iustifieth a sinner by the obedience of Christ , and enables him to obey Gods commaundements ▪ This righteousnesse Paul speaketh of , Rom. 1. 18. 2. Cor. 5. 21. Hee that knew no sin , was made sin for vs , that we might be made the righteousnes of God. & 1. Cor. 1. 3. In all these and other places , the righteousnes of God is nothing else , but the obedience of Christ , God , and man , which hee performed in our behalfe in his sufferings and fulfilling the lawe . This is the righteousnesse of God , and is so termed in the scriptures , and is indeede the ground-worke and substance of the kingdome . Now it is so called for diuers causes . First , because it is giuen of God freely , and man cannot get it , neither by nature nor grace . There is a ciuill righteousnes which men haue by nature , and a religiousnesse before men , which is of grace , but this is neither of them , it is out of the reach of nature and grace , and therfore it is called Gods righteousnesse , as a gift freely giuen of God. Secondly , because at the day of iudgement God will approue of it , and accept it as a perfect satisfaction of his lawe , and nothing else is aunswerable to the rigour of the lawe , and therefore it is also thus called , because it is a righteousnesse , which may be opposed to the iustice of God in the last iudgement . Thirdly , the obedience of Christ , is called Gods righteousnesse , because hee is such a person as is both God & man : The sonne of the father is God as the father : and though this obedience were performed in the manhood , yet it was performed by a person that was both God and man : and in respect of that person it is so called . Adams righteousnesse was in himselfe , and hee lost it : therefore now our righteousnesse is in Christe , who is God , and therefore it is called Gods righteousnesse . 1. Cor. 1. 30. Now how is this obedience made ours ? or how shall wee come by it ? By imputation : for God is content to accept it for vs. And here we must further vnderstand sanctification to bee ioyned with it ; for it must not bee seperated from the fruites thereof . These goe together , iustification , sanctification , and regeneration . At the same time that wee are iustified , the heart is renued , chaunged , and sanctified , whereby we are enabled to serue God in righteousnesse and holinesse . The sense then is this : let all your care bee to get this kingdome , to serue God in holinesse and righteousnesse all the dayes of your liues . This is the meaning of these words . Now follow the instructions . Hence it is to bee gathered plainely , that wee are all out of Gods kingdome by nature , and wee are in the diuels kingdome : for what neede wee to seeke it , if we were not out of it by nature ? 2. Cor. 4. 4. Sathan is called the God of this worlde , that is , of the greatest part of mankinde . And hee is called the Prince of this world , Ioh. 12. 31. Now hee is so termed , because men by nature are his slaues , and haue their hearts tied and chained , so as they can doo nothing but his will. See Ephes. 2. 3. Children of wrath ; and the diuell workes in the children of disobedience . The reason is plaine : when men cannot be content , but refuse to bee vnder God , and in his kingdome , hee leaues them to the diuell , that he may raigne and rule in their hearts ; and the truth of this we shewe in the course of our liues . Though men weare the liuerie of Christ , yet in heart they doo homage to the diuell . Wee heare the Word , and receiue the Sacraments , but when it comes to obedience of the commaundements , when wee are to put our neckes vnder Christs yoake , wee make light account of it . And the very performance of morall duties is counted and called nicenesse , precisenesse , and curiousnesse . What is this in effect , but as if men should say to Christ : Depart from vs , wee will not haue this man to raigne ouer vs. It is a grieuous and a fearefull sinne , and such as argues , that although we professe our selues to bee Christs seruants , yet are we Sathans vassalles . If a man labour to drawe them from their vnlawfull pleasures and profits , they will not spare to speake it with open mouth ; Depart from vs , wee will none of thy wayes , as the wicked man is brought in speaking in Iob. 21. 14. Therefore it is not without iust cause , that Christ makes this exhortation heere , saying : First seeke . Secondly , we are taught here an excellent point , neuer to be forgotten : for it is the principall point , and it is this : our principall care must bee to win the kingdome of heauen ; That is the poynt which Christe shootes at , I neede not stand to proue it , for this one commandement declares it , the words are plaine : therefore I beseech you embrace this commaundement , and obey it , and let this be our principall care now and euer till death . You will say ; How shall we do this ? How shall wee learne to practise it ? That you may do it , three things must bee remembred . First , you must come to the place , where this kingdome is to bee found . Secondly , when you are come thither , you must enter into it . Thirdly , you must waite for the possession of it . Touching the first , when men cannot finde the kingdome of God in all places , there be set and certaine places in which it is to be found . God hath appointed publike assemblies and a publike ministrie , in which the doctrine of reconciliation and saluation is deliuered . And these bee the places where this kingdome is to bee found : and these be the meanes whereby it is attained . In the Gospell the kingdome of heauen is thus taken often , especially Math. 13. The very ministrie of the word , and the dispensation of the doctrine of saluation , is called the kingdome of God , because it is the onely means , by which God dooth giue this kingdome , and offer it . In the Canticles the Church asketh Christ where his kingdome is : And he answeres by the shepheards tents . Therefore wee must come to heare the word , and labour to profit by it , because it is the sole and solemne meanes , by which God giues his kingdome . And you must take heede how you neglect this dutie , because you know not whē the Lord wil open your hearts , & not only offer , but giue you this kingdme . The second dutie is to enter into it ; for it is not inough to come where Gods kingdome is , & to haue the kingdome of God amongst vs , as the Pharisies had when Christ preached ; but we must goe one step further and enter into it , for till we enter , wee shall neuer haue benefite by it . How shall we enter ? Math. 18. Except yee be changed , and become as litle babes , yee cannot enter . That a man may enter , he must become like a litle childe . Now y e maner of a childe is this : The child of a Prince , without any disdaine or affectatiō of superioritie , wil play with a poore mans childe . That is the propertie of children , and so must we become children , begin to be displeased with our selues , lay aside all selfe-loue , and selfe-liking . We are neuer capable of the kingdome of God , till we cast down our selues , and see that we are traitors and rebels against God , we cannot come to Gods kingdome before . And to this purpose Christ saith to Nicodemus , Except a man be borne a new of water , and of the spirit , he cannot see the kingdome of God. This regeneration is , when wee are chaunged , not in the substance of bodie or soule , but whē the diuels Image is defaced , and wee are sanctified in our minds and thoughts , willes and affections , and in all our actions . Now then , that we may enter into Gods kingdome , wee must be humbled like litle children : and when a man begins to be regenerated and conuerted , then hee begins to enter into the kingdome of God , and not when hee dies , as many thinke . Now a man must alwayes after shewe himselfe to bee entred , by holinesse and righteousnesse , and by duties of loue and mercie , and that is the reason of this addition ( And his righteousnesse ) and by that wee declare our selues to be of Gods kingdome , and to belong vnto it , for that stands in righteousnesse . The question beeing , Who shall dwell in Gods kingdome ? The answere is ; He that worketh righteousnesse . Psal. 15. The third thing to bee done for the obtaining of Gods kingdome , is to wayt for the possession , and that is neuer giuen till the day of death . And this waiting is performed , when a man conuerted & regenerated , hath a care to keepe faith and a good conscience till death . He that doth thus , waytes for the kingdome of God : as Ioseph of Arimathea is sayd to haue done . Luke 23. 51. Now then we see how the kingdome of GOD is to bee sought for : it is by doing these three thinges : First , by comming into the place where this kingdome is to be found : Secondly , by entering into it : And thirdly , by waiting for the possession of it . These are to bee distinguished one from an other ? Now let me renew my exhortation : Let your principall care be to performe these duties , & to practise these three thinges so long as you liue : for in the kingdome of God standes all your happinesse , ioy , peace , felicitie , and blessinges : out of it , is nothing but griefe , woe and horrour vnspeakeable . All ioy and comfort whatsoeuer can bee wished or thought of , is in the kingdome of grace and glory . Therefore if you desire happinesse , let your care bee for these thinges : for out of this kingdome , there is nothing but misery , and the wrath of God hangs ouer euery one that is not in it , euery houre hee is in daunger of Gods heauy iudgements . Oh fearefull state ! oh wretched people that feare it not ! Wherefore to conclude , that we may escape the plagues and punishments of the damned , and haue the comforts of the subiects of this kingdome , let this be the maine and principall care to be of this kingdome , and to liue in it : for if you liue out it , still eternall woe will befall you . Let this heauenly doctrine take place in all your harts , and do not flatter and soothe your selues , perswading your selues that if you leade a ciuil life , and come to Church , all is well , and you are safe . For marke , the kingdome of God is like a Citie , and it hath his suburbes and sundrie gates . The first gate is the ministrie of the word ; when you are come so farre , then you are in the suburbes : but yet you are not in the citie : All sorts of men come thus farre , both good and bad . But there is a second gate , and that is when a man is regenerated and conuerted , then he first sets his foote within the citie : All before is but the suburbes , and may bee performed of hypocrites : Onely the children of God passe this gate . Therefore content not your selues to heare the Word , and receiue the Sacraments , and to be counted Christians , for all this is nothing more then the hypocrites may do : but labour to become new creatures , that you may bee free-denisons in the kingdome of heauen , and then indeed we seeke the kingdome of God aright , when we striue to enter in at this gate . Thus much of the dutie commaunded , which I will repeate , because it is a matter of weight : First seeke the kingdome of God and his righteousnesse . This must be the principall care of all persons whatsoeuer , young or old , high or lowe , to come within this kingdome . Here is then a iust rebuke for worldlings who do the contrary , and set the cart before the horse . Now a little of the promise , which is a most worthy and heauenly promise . And all these things shall be ministred vnto you . The Greeke word is very significant , & the translation hath not expressed all the sense . It is borrowed from bargayners , but especially from sellers of wares . Whē men haue made a bargaine , especially of any great quantitie , commonly the seller will giue some ouerplus , and additament for amendes , for the further contentment of the buyer : so let vs seeke the kingdome of God , and all temporall blessings shall be added as an ouerplus and amends , to the full contentment of all our hearts . Besides , the word signifieth , that they shall be cast or flung , or added , as an ouerplus and an increase besides the kingdome . Here you see a most heauenly promise , which is to be considered of with all reuerence . Quest. How can this be true , seeing we read of many worthy seruants of God , which haue bene starued & pined , and destitute of garments , whereof diuers exāples might be brought ; but one or two shall serue . Paul saith it of himselfe . 2. Cor. 11. And the holy Ghost , Hebr. 11. of all Christians . All the promises of temporall blessings must bee vnderstood with this exception , vnlesse it please God to proue vs , and trie our faith and patience , and exercise and chastise vs by want . Thus much concerning the exposition and meaning : Now followe the instructions . This shewes vs the right way to get wealth and all temporall blessings whatsoeuer , therefore marke it ; for Christ the fountaine of wisedome hath taught it . The right way commended by Christ , is aboue all things to seeke the kingdome of God , to seeke to be gouerned by Gods spirit , and to serue him in holinesse and righteousnesse : This is the right way , and none other , therefore let euery one marke it . And the reason is plaine : The kingdome of God is the principall good of man : meate , drinke , and cloth , and such like , are but dependances which appertaine vnto it , this is the principall . Therefore he that would obtaine these , and haue good successe with them , should first seeke Gods kingdome : for these are entailed together . When the Arke was in the house of Obed. Edom , his house prospered all the while : If the presence of the Arke brought such a blessing , much more Gods kingdome . Yea , as Dauid saith , Whatsoeuer he doth , it shall prosper . Psal. 1. To come neare our selues : Wee haue had great peace a long time , and the maine and principall blessing of all is this , that the Kingdome of God is amongst vs , and this hath brought with it peace and protection . And because it hath not had so good successe amongst vs as it ought , therefore Gods hand is amongst vs , and wil be more , if wee continue to reiect the obedience of his commaundements . This being so , marke this lesson : Art thou a poore man , and wouldest thou haue sufficient wealth to liue to thy comfort and contentment ? set thy heart vpon this kingdome first , and labour for repentance and regeneration , and thou shalt finde Gods blessing . Obiect . How comes it to passe then that we haue so many beggers ? Answere . They are a cursed generatiō , which liue out of all order , neither obeying Gods lawe , nor mans , and therefore Gods curse is vpon them to death . Art thou a rich man , and wouldest thou continue so , and maintaine thy estate ? then let thy peincipall care bee to seeke the kingdome of God , and to bring thy family to it ; nay , to set it vp in thine house . Art thou a student , & wouldest thou haue the blessing of God vpon thy labour ? Let thy first care be to seeke Gods kingdome , labour to enter into it in this life , and the Lord will prouide for thee . The like may bee said to all Merchants , Trades-men , and Handicrafts , Artificibus , & opificibus , who liue by buying and selling , or working . In a word , whatsoeuer you bee , man or woman , high or lowe , old or young , make conscience of this : Hast thou children , and wouldest thou make them portions , and maintaine them , to thine owne and their comforts ? Labour for this , and this is the best dowrie and inheritance that thou canst giue them . Therefore seeing this is so , I must renue mine exhortation : Let not the diuell steale away this doctrine , nor your owne corruption banish it . Let Maisters , Ministers , and Magistrates , euery one in his place , labour to set vp the kingdome of God. Lastly , let all persons , whether publike or priuate , labour for this while they liue . Euery man talkes of the kingdome of God when he dies , but wee must enter while we liue , or neuer . To this adde the particular beliefe of such promises , the want whereof , is the cause that we faile in the duties commanded . Now there are other instructions to be learned here . When Christ saith : All these things shall be ministred vnto you , to wit , all these things , meate , drinke , and cloth , and all temporal blessings necessary whatsoeuer : he giues vs to vnderstand , that all these things , all temporall blessings , are certaine dependances , things that depend vpon the kingdome of God. This is the second point to bee remembred , that all these are annexed to that . This appeares thus : When men seeke the kingdome of grace , and the kingdome of glory , God will giue them these and more too . Besides , the kingdome ( which is the onely thing which hee must ayme at ) hee dooth cast vnto them sufficient blessings for the preseruation of this temporall life . So that all temporall blessings appertaine to the kingdome of God , they depend vpon it , & are annexed vnto it . And herevpon sundrie other instructions may be gathered . If this be so , that all temporall blessings depend on Gods kingdome , thē we for the most part liue after a most preposterous order and maner : for wee care more for the body then we do for the soule : for this life , more then for the life to come : more for meate and drinke , then for the kingdome of heauen . Generally , the care of most men is all for the world , and there is little or no care for the life to come . Wee may see our folly in the folly of children , they are better pleased with a Nutte or an Apple , then with a promise of great reuenues , or of a great inheritance . And wee haue more regard of temporall blessings , then wee haue of the kingdome of God , and yet these are but dependances to that . Secondly , wee are taught to seeke for riches and temporall blessings with the same minde , with which wee seeke the kingdome of God ; that is , with an honest heart , for they depend one vpon an other . Wee must seeke this kingdome of God with an vpright heart , and so wee must seeke riches with a good heart , and honest dealing , vsing no vniust meanes . And as wee are to seeke them thus : so wee must vse them when wee haue them , for this ende , to further Gods kingdome with the same : for riches are things that depend vpon that , & therefore ought to serue to this ende . Thirdly , if this bee so , that riches are dependances on Gods kingdome , then hee that hath no right to the kingdome of God , and is not in it , hath no right to any temporall blessings : for they are annexed one to an other . Turkes and Infidels haue temporall blessings from God , and enioy them . An. They haue them but by permission from God : they haue no right nor tytle to them indeed , and in conscience . I graunt in ciuil courts , and in a ciuil respect , they haue a right vnto them , and a proprietie in them : but in conscience & before God , they haue none at all . As many as are out of Gods kingdome , whatsoeuer they be , they haue no right to any temporal blessings , nor to any creature , but are very theeues , and meere vsurpers before God , thogh they haue right to them before mē . Let this be remembred , that they haue no right to the meate that they eate , to the cloathes they put on , nor to the ground they goe on . This shewes what vile and miserable wretches we are , so long as wee are out of Gods kingdome : wee haue no right so much as to the very breath which wee drawe in at our nosthrils , nor to the bread wee put into our mouthes , &c. but all the creatures are against vs. And this is without question , the state of all and euery man that is out of Gods kingdome . By which we see what miserable wretches we are ; much lesse haue wee any spirituall blessings , wherwith to comfort our selues . Further , if this bee a truth , this must bee an inducement to euery one to remember the lesson taught before ; namely , aboue all things to seeke to get the kingdome of God : for till then wee are most miserable , wee haue no comfort in any creature or blessing of God : nay , the creatures that bee in our hands , we haue no right vnto them , wee haue not so much right as the beastes haue . If there were no more reasons but this one taken from our miserable state , so long as we are out of the kingdome of God , this one ought to bee a spur vnto vs , to make vs seeke it . Nay , we ought to be at no rest , till wee bee perswaded out of Gods word , that wee be in that kingdome : we should giue our soules no rest , day no● night , til we be resolued of this , that wee are within the kingdome of grace , now whilest wee are liuing vpon earth . And therfore I adde this , because we are thus miserable ( as you see ) till we be in it . Quest. And that you may the better knowe when you bee in it , remember but thus much : when you be regenerate , then you enter . But you will say , How shall we know when we are regenerate ? Answere . When you beginne to bee touched in cōscience with your sinnes , and to be displeased with your selues for the sins of your nature , and the sinnes of your liues , and withall begin to hunger after Christs righteousnes , and to frame your liues according to Gods commandemēts ; then you are regenerate , and then you enter into the kingdome of God , you obtaine it , and haue right vnto it . Therefore if you would haue an entrance into it , labour to be touched & greeued for your sinnes in heart and conscience , labour to feele your neede of Christ , and of his blood : and haue a care to put your neckes vnder his yoke : And whē these things are in you , ( whatsoeuer you haue bene before , though the vilest sinners that euer were , ) you enter into the kingdome of God. Againe , if this be so , that temporall thinges are but dependances ; we are taught , that when any calamitie or losse befalls vs , whether it be of goods , friends , or good name , we oght then to stay our selues , and not to suffer our selues to be ouerwhelmed with immoderate sorow and griefe : for when the greatest losses come that can be of worldly things , what is it but of thinges that depend on the kingdome of God ? The kingdome it selfe is not lost . what though thou loose the fauour and countenance of men ? and thy reputation and estimation among them , or some part of thy goods ? this causeth not the losse of the kingdome , the right and title of that may stand good notwithstanding al these . Therefore wee must moderate our griefe with this consideratiō ▪ And thus Christ comforted his disciples in their afflictions : Feare not litle flock , for it is your Fathers pleasure to giue you a kingdome . The third point of doctrine to bee gathered hence , is this : That God is a bountifull God : and his bountifulnesse is heere described : for if you seeke the kingdome of God , you shall haue it & much more : See here the exceeding great bountifulnesse of God , that giues men more then they seeke , aske , or thinke of : when men seeke this kingdome , they shall haue it , & much more , euen al things necessarie for this life . A notable token of Gods great bountie . The same goodnesse is excellently set forth else-where . Paul praiseth God , and attributes this vnto him ( as the cause of his thankes-giuing ) because he can do more , then we either aske or thinke . Ob. He can do : what is that to the purpose ? Ans. Therefore he speakes of such a power as is brought forth into action , and hee will doo . This is the goodnesse of God ; Hee giues them that which they seeke , and more then they seeke . He can do it , and hee will doo it . It is a point worth the consideration , that God giues his seruaunts more then they seeke for , or thinke of when they pray . See the performance of it to Dauid : Thou preuentest him with liberall blessings : signifying that God gaue him more then hee prayed for , & that which he neuer thought of . This was also verified in Salomon : Hee asked only wisedome , and God gaue him that , and riches , and honor likewise . As also in Iacob & Ioseph . Thus we see the truth of this promise performed , both by testimony and examples sutable to it . And there is none of vs all , but ( if we looke into our selues ) we shall finde that God hath giuen vs more then euer we desired , or euer thought we shuld haue had . This point is not to be let passe without remembrance . The vse hereof is manifold : for we are taught all maner of good duties by it . First , to haue a continuall care , that we do nothing that may offend God : for he is a liberall and a bountifull God : when we pray , he giues vs more then we aske . Secondly , this should moue vs to put our trust in God for all necessaries , trust him with our liues and soules , and with all that we haue . If hee be so bountifull as we see he is , we ought not to distrust him for any thing belonging either to the soule or to the body . Thirdly , this should moue vs in all distresse to seek to him for helpe and succour , because he is ready to helpe . Fourthly , it should moue vs to loue this God , in consideration of this bountifulnesse . Fiftly , to be willing to pray to him , and to be ready to make our moane to him . Sixtly , to be thankfull to him cōtinually , who is so bountifull to vs , daily preuenting vs with bountifull blessings . In a word to conclude , this ought to be a spurre to pricke vs forward to euery good dutie , and to turne our hearts from euery way that is euill , and to please God in all things . And so much of that pointe of the bountifulnesse of God , in that hee giues them the kingdome of heauen , which seeke it , and withal a great deale more then they desire . And so much of the vse . 31 Care not for the morrow : for the morrow shall care for it selfe : the day hath inough with his owne griefe . Here Christ doth repeate the Commaundement which hee gaue in the 25. verse , it was repeated twise before , and now it is heere repeated the third time . His often repeating of this Commaundement , is to teach vs to be carefull to learne it , to remember it , and to do it . Now for the wordes themselues . Care not , &c. ] That is , take no care for the time to come . This may seeme a strange commaundement , maintaining idlenesse and licentiousnesse , therefore wee must consider what is the true sense and meaning thereof : for the words are not so to be conceiued , as at the first reading they seeme to be . But there are two sorts of care ; yea of care for time to come . First , a lawfull and a godly care : Secondly , a distrustfull care . That there is a godly care , euen for the time to come , it is plaine ; for Christ himselfe had a bagge , and Iudas kept it ; therfore his meaning is not to forbid all care of time to come . And when Agabus foretold the famine , the Church prouided against it : wherfore there is no question , but there is a lawfull care for the time to come , whiche is not heere forbidden . That you may know what care that is , mark this : Those things that be necessarie , as meate , drinke , and cloath , and cannot be prouided hereafter , may be prouided aforehand without sin , and without breach of this commandement . For example : A man of Trade that is decayed in his strength & eye-sight , may haue some thing prouided to maintaine himselfe when his strength and sight is gone : Hee may prouide aforehand things necessarie for himselfe when he is olde and cannot worke to get his liuing . It remaines therfore , that there is a lawfull care for to morrow , and that is when to morrow is not able to helpe it selfe . But when to morrow is able to helpe it selfe , then it is not lawfull to care for to morrow . So thē this point is cleare . Quest. What care is it then that Christ condemnes ? Ans. A distrustfull care : for such a care the Greeke word signifieth , which doth distract the minde , &c. as before : That you may the better perceiue it , see some examples of it . When men prouide so much wealth as will keepe and maintaine both them and theirs for many ages , if they can heape vp goods not to bee numbred , they wil do it , and there be many such gather-goods . Men forecast to prouide so much as would maintaine them , if they should liue as long as Methushelah . This is the care forbidden , when men prouide so much for themselues , as would suffice for many families . The king himselfe , who hath most neede of aboundance , must not multiply too much his horses and money ; much lesse ought any subiect . If any man had neede of superaboundance and superfluitie , the King much more , yet hee is forbidden it . Why then , if it bee a thing to bee barred the Prince , if hee must bee stinted and limited , what man dares bee so bolde as to exceed his bounds , & breake out beyond his borders . This is one example of the distrustfull care . An other example is , when men prouide against all mischaunces and casualties , so that they will auoyd all losses and damages whatsoeuer . And howsoeuer the iudgement of God fall on others , they will be free from all ; And though all the world should die before thē for want , yet they will liue and haue aboundance of meate , drinke , and cloth . They will so prouide for all euents and daungers whatsoeuer . A third example of this is , when men doo now prouide things necessarie , which may sufficiently bee prouided in time to come : And this is the care that is here condemned by name , when they care this day , for to day and to morrow too ; when this day may care for it selfe , and the morrow for it selfe . Thus you see the right meaning of this commaundement , how Christ forbids all extraordinary , curious , and superfluous care . And so much for the commandement . For the morrow shall care for it selfe , ] Now Christe layeth downe a seuenth reason to perswade them and vs to a moderate care for meate and drinke , both for the time present , and the time to come . The effect of the reason is this : Euery day that man liueth , hath sufficient griefe of it owne , and therefore we ought not to care for the time to come , if it may be cared for hereafter : for so wee should bring more care vpon vs then needes . That is the substance of it . Obiect . Now to the words : Christ answereth an obiection , which is this : How shall wee do then for the morrow , & for the time to come ? Answer . Things that bee necessarie hereafter in time to come , must be cared for hereafter , if it bee possible . That is Christs answer , euery day must care for it selfe : the time present for it selfe , and the time to come for it selfe . In which words Christ deliuers a notable rule for the framing of our liues , to be remembred and thought vpon , and it is this : Euerie man must knowe his owne calling , and what be the duties of it , and how they must liue in their callings . They must doo the necessarie duties and the present duties of their callings , that is the most necessarie and principall , and those things that the dutie , the time , the day , and the present occasion requires . Quest. But what must wee do then for the time to come ? Ans. That must bee left vnto God by faith , things present appertaine to vs. When these things shall be , ( saith Samuel to Saul ) that is , thou being now a King , shalt be confirmed in it , Doo that which comes to thine hand : that is , shewe thy selfe a King. Thou mayest not now plot for time to come , but as occasion shall be offered , take them , and lay hold of them , & be not troubled with feare of things to come . The present workes of thy calling , looke what they be , and practise them . And so must we do the present duties of our calling . As for feare and hope ( which are vncertain ) of things to come , refer thē to God. We must not feede our selues with vncertaine hopes , nor vexe our selues with vncertaine feares : but we must do things present . This is a most necessarie rule for the ordering and framing of our liues . The day hath enough with his owne griefe ] That is , euery day hath affliction , trouble & griefe inogh comes with it , because of our sinnes : Liue we neuer so long in this world , euerie day will haue griefe , and griefe enough : And therefore wee neede not , nay , wee may not adde more griefe . Here Christ sets forth the miserie of mans life , and that very notably . Iacob said , His dayes were fewe and miserable . Iob saith , Mans life is short and full of trouble . And Christ goes beyond them both , and saith : Euery day hath griefe enough . Whereby hee declares and sets forth notably , the miserable state of this life , which is full of griefe , affliction , and sorrow . Here we learne that we must walke in our callings so , as wee intangle not our selues in worldly cares : for euerie day hath griefe enough of it selfe , though we adde none to it ; and the more we care , the more miserable do we make our life . Secondly , this being so , wee are taught here further , to labour to estrange our selues from this life , and to be out of loue with it , and to seeke for a better . The Prophet Elias , vpon the very miseries of this life which befell him in particulars , saith : Lord take away my soule , I am not better then my fathers . And Paul saith : I desire to be dissolued , & to be with Christ : And , Oh wretched man that I am , who shall deliuer me from this body of earth ? He speakes not simply , but in regard of the better estate , and to be with Christ , out of this vale of teares . Therfore wee ought not to addict our selues too much to the world : but to haue a loue and longing after the life to come . The very consideration of this life , & the state thereof , and of euery day in it , should moue vs to this . We ought euery day to commend our bodies & soules , and all that we haue , to the protection and tuition of God : for wh̄ the day begins , wee shall haue euill inough , let vs do what we can to helpe our selues : Therefore we ought for the comforting & quieting of our cōscience● , to commend our selues to God , as Christ when hee was a dying , we know not how soone we may die , therfore euerie day ought to performe this dutie : for that which Christ did at his death , Dauid did in his life time : for those wordes that Christe spake , were Dauids words : and he spake them not at his death , but in his life , vpon occasion of a vexation . If we learne any good thing , wee learne it not without paine and griefe , trauell and trouble : If we do any good thing , wee are not free from trouble : If we repent , wee are molested with our corruptions : If wee be the seruants of God , we haue daily crosses and temptations . And so much for this seuenth reason , and of this point : In which Christ forbids the practise of couetousnesse , and strikes at the very roote of all , namely , distrustfull care for meat , drinke , and apparell . FINIS . Notes, typically marginal, from the original text Notes for div A09450-e220 Act. 11. 29. Can● Phil. 1. 9. Heb. 5. 1. Cor. 2. 2 , Heb. 11. 1. & 13. Col 3. Prou. 6. 1. Tim. 6. Psal. 127. 1. Psal. 34. 10. Eccles. 7. 15 Iob. 39. Psal. 104. Psal. 145. 1. Cor. 3. 1. Kin. 3 13. Gen. 41. loseph . Act. 23. Oligopistoi . 2. Cor. 1. Rom. 4. Heb. 11. Leuit. 3. Psal. 39. 9. Esay . 30. 15. Note this . 1. Come . 2. Enter . 3. Waite . Ioh 33. Psal. 21. 1 King. 3. Act. 11. Pro. 10. 5. 1. King. 19. 4. Phil. 1. Rom. 7. 
A09449	----	The arte of prophecying, or, A treatise concerning the sacred and onely true manner and methode of preaching first written in Latine by Master William Perkins ; and now faithfully translated into English (for that it containeth many worthie things fit for the knowledge of men of all degrees) by Thomas Tuke. Prophetica, sive, De sacra et vnica ratione concionandi tractatus. English Perkins, William, 1558-1602. 1607 Approx. 182 KB of XML-encoded text transcribed from 83 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09449 STC 19735.4 ESTC S4414 24364969 ocm 24364969 27583 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09449) Transcribed from: (Early English Books Online ; image set 27583) Images scanned from microfilm: (Early English books, 1475-1640 ; 1823:9) The arte of prophecying, or, A treatise concerning the sacred and onely true manner and methode of preaching first written in Latine by Master William Perkins ; and now faithfully translated into English (for that it containeth many worthie things fit for the knowledge of men of all degrees) by Thomas Tuke. Prophetica, sive, De sacra et vnica ratione concionandi tractatus. English Perkins, William, 1558-1602. Tuke, Thomas, d. 1657. [10], 148 p. By Felix Kyngston for E.E. and are to be sold in Pauls Church-yard at the signe of the Swan, Imprinted at London : 1607. Translation of: Prophetica.--Cf. NUC pre-1956 imprints. Signatures: A-K⁸ (last leaf blank). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Preaching -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 Rachel Losh Sampled and proofread 2004-08 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE ARTE OF PROPHECYING : Or A TREATISE CONCERNING the sacred and onely true manner and methode of Preaching . First written in Latine by Master William Perkins : and now faithfully translated into English ( for that it containeth many worthie things fit for the knowledge of men of all degrees ) by Thomas Tuke . Nehem. 8. 4. 5. 6. And Ezra the Scribe stood vpon a pulpit of wood , which hee had made for the preaching . And Ezra opened the booke before all the people : for he was aboue all the people : and when hee opened it , all the people stood vp . Moreouer , Ezra praised the Lord the great God , and all the people answered , Amen , Amen , — vers . 7. In like manner Ieshua and Bani &c. vers . 8. And they read in the booke of the law of God distinctly : and gaue the sense , and caused them to vnderstand the reading . Imprinted at London by Felix Kyngston for E. E. and are to be sold in Pauls Church-yard at the signe of the Swan . 1607. TO THE RIGHT WORSHIPFVLL SIR WILLIAM ARMIN Knight . SIR , many and excellent benefites hath the Lord in mercy vouchsafed to vs these eight and fortie by-past yeeres together : of which this is not the least , if not the greatest , that hee hath dispelled the duskie clowdes of Popish darknesse as palpable as that of Egypt , and hath caused the Sun-light of the Gospell to shine cleerely in all our coasts . Hee sheweth his word vnto vs , as he did vnto Iaacob , his statutes and his iudgements , as he did sometimes to Israel . He hath giuen vs his Prophets and Embassadours , which doe serue like that cloude and pillar of fire to direct vs in our pilgrimage through the wildernesse of this wicked world into celestiall Canaan . Hee hath thrust forth many faithfull and industrious labourers into his Vineyard to prune and to dresse the vines of our soules , that we may bring foorth the grapes of pietie and the clusters of iustice ; ( vnlesse we will needs be like to the Cypresse , which , as Plinie saith , can indure no husbanding , but maketh that her maladie , which is a medicine to other trees ) Amongst whom the Author of this learned Tractate did shew himselfe with the formost ; carrying alwaies with him a Light of learning , and a Lampe of godly liuing . And , qualis vita , finis ita ; As he was a Lampe whiles he liued , so like a Lampe , alijs inseruiens seipsum consumpsit . His whole life was labour , seribenda dicens & legenda scribens . One whereof was this present discourse and platforme concerning the true vnderstanding and vsing of the Scriptures , written in his yonger yeeres : which I am bold to present and dedicate to your Worship in this plight you see ; partly because it is a Thesaurus and store-house of excellent precepts , ( as Domitius Piso saith that bookes should bee such ) hauing in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient furniture to further perfection in that sacred science : and partly to demonstrate my gratitude , and deuoted affection to you , who haue alwaies bin a constant patrone ( etiam minitante Fortuna ) to my neerest and dearest friends . Thus I take my humble leaue , desiring your kinde acceptance , and so commend your Worship with your whole progenie to the protection of the Lord. London , Ian. 1. 1606. Your Worships in all dutie Thomas Tuke . TO THE FAITHFVLL MINISTERS OF THE GOSPELL : AND to all that are desirous of , and doe labour for the knowledge of Holy learning . THat common place of diuinitie , which concerneth the framing of Sermons , is both weightie and difficult , if there be any other throughout all that sacred science . For the matter , which it is to explicate and treate on , is Prophecie ; an excellent gift indeede , whether we consider it in respect of dignitie , or of vse . The dignitie thereof appeareth , in that like a Ladie it is highly mounted and carried a loft in a Chariot : whereas all other gifts , both of tongues and arts , attend on this like handmaides a loofe off . Answerable to this dignitie there is also a two folde vse : one , in that it serueth to collect the Church , and to accomplish the number of the Elect : the other , for that it driueth away the Woolues from the foldes of the Lord. For this is indeede that Flexanima , that allurer of the Soule , whereby mens froward mindes are mitigated and moued from an vngodly and barbarous life vnto Christian faith and repentance . This also is that Engine , which as it hath shaken ( the foundation of ) auncient heresies , so it hath in these few by-past yeares , cut asunder the sinews of that great Antichrist . Wherefore if it be demaunded which is the most excellent gift of all , doubtlesse the praise must be giuen to Prophecying . Now by how much the more excellent euery thing is , by so much the more diligently it ought to be adorned with varietie and plentie of precepts . Therefore , when I saw this common place so handled of many , as that it would remaine naked and poore , if all other arts should call for those things , which are their owne : I perused the writings of Diuines , and hauing gathered some rules out of them , I haue couched them in that methode , which I haue deemed most commodious : that they might be better for vse , and fitter for the memorie . I doe also publish them , that they might be approoued , if they bring with them that which is good : if any euill , that they may receiue their deserued punishment . And whosoeuer thou art that pleasest to reade them , where thou art perswaded of this order of Preaching , which here I handle , walke on with me : where thou standest at a stay , inquire with me : * where thou perceiuest thine owne errors , returne to me : where thou seest mine , call me back to thee . For that , which now liketh me , shall dislike me , if it like not gadlie and moderate minded men . But if any man shall carpe at this my trauaile , though very small , let him know , that my onely meaning is to benefite the Church of God : and that the conscience of my fact is a sufficient mu●●ment against all calumnies . I doe now betake you to God , and this ( tractate of the ) art of Prophecying , both to you and to God. Anno 1592. Decemb. 12. WILLIAM PERKINS . The Analysis of the whole booke . The Arte of Prophecying . The parts thereof are two , 1. Preaching : in which consider 1. The obiect , which is the word of God : in it note , 1. The excellencie thereof . 2. The parts , which are the two Testaments , 1. The Old , whose bookes are , Historicall . Dogmaticall . Propheticall . 2. The New. 2. The parts , which are 1. The preparatiō or prouision of the Sermon , cōsisting of Interpretation of the Text Analogicall and plaine . or , Crypticall and darke . The cutting or diuiding of it aright , consisting of The resoluing or vntwisting of it . The applying of it 7. Waies of applying it . The parts , which concerne The vnderstanding by Doctrine . Redargution , or improouing . The Practise by Instructing . Correcting . 2. The vttering of the Sermon The hiding of humane wisdome . The demōstration of the spirit , in The speech , which must be Spirituall . Gracious : grace is of , 1. The person , to wit , holinesse , 1. An inward feeling . 2. A good conscience . 3. The feare of God. 4. A loue of the people . 2. Of the Ministerie , Authoritie . Zeale . The gesture and action of The voyce . The bodie . 2. Conceiuing of publique Prayer : in which note 1. The matter . 2. The forme . 3. The parts , Meditation . Ordering . Vttering . THE ARTE OF PROPHECYING . CHAP. 1. THe Arte or facultie of Prophecying is a sacred doctrine of exercising Prophecie rightly . Prophecie ( or Prophecying ) is a publique and solemne speech of the Prophet , pertaining to the worship of God , and to the saluation of our neighbour . 1. Cor. 14. 3. But he that prophecieth speaketh vnto men to edification , to exhortation and to consolation . Verse 24. But if all prophecie , and there come in one that beleeueth not , or one vnlearned , he is rebuked of all men , and is * iudged of all men , Rom. 1. 9. God is my witnes , whom I serue ( or worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in my spirit in the Gospell of his Sonne . CHAP. II. Of the Preaching of the Word . THere are two parts of Prophecie : Preaching of the Word , and Conceiuing of Prayers . For in speaking there are onely two duties of the Prophet , that is of the Minister of the word ; to wit , Preaching of the word , and Praying vnto God in the name of the people . Rom. 12. Hauing prophecie , let vs prophecie according to the * proportion of faith . Gen. 20. 7. Deliuer the man his wife againe , for he is a Prophet : and when he shall pray for thee , thou shalt liue . For this cause the word ( Prophecie ) is giuen also to prayers . 1. Chron. 25. 1. The sonnes of Asaph , and Heman and Ieduthun , who were singers , prophecied with Harpes , with Uials , and with cymbals . 1. King. 18. 26. The Prophets of Baal called vpon the name of Baal from morning to noone . 29. And when mid-day was passed , and they had prophecied vntill the offering of the euening sacrifice . And euery Prophet is partly the voyce of God , to wit , in preaching : and partlie the voyce of the people , in the acte of praying , Ier. 15. 19. If thou take away the precious frō the vile , thou shalt be as it were My Mouth . Nehe. 8. 6. And Hezra blessed the Lord the great God , and all the people answered Amen . Preaching of the word is Prophecying in the name and roome of Christ , whereby men are called to the state of Grace , and conserued in it . 2. Cor. 5. 19. And hath committed to vs the word of reconciliation . 20. Therefore wee are Embassadours for Christ : as though God did beseech you by vs , we pray you in the name of Christ , that ye be reconciled to God. 2. Thes. 2. 13. 14. God hath from the beginning elected you to saluation , through sanstification of the Spirit , and faith embracing the trueth : whereunto he called you by our Gospell . Rom. 1. 16. The Gospel is the power of God to saluation to euery one that beleeueth . Prou. 29. 18. When there is no vision the people are naked . Rom. 10. 14. CHAP. III. Of the Word of God. THe perfect and equall * obiect of Preaching is the Word of God. Lok . 16. 29. They haue Moses and the Prophets , let them heare them . Mat. 23. 2. The Scribes and Pharises sit in Moses chaire , that is , they teach the doctrine of Moses which they doe professe . 3. All therefore whatsoeuer they bid you obserue , that obserue and doe . The Word of God is the wisedome of God concerning the trueth , which is according vnto godlinesse descending from aboue . Iam. 3. 17. But the wisedome , which is from * aboue is first pure , &c. Tit. 1. 1. Paul a Seruant of God — according to the acknowledging of the trueth , which is according vnto godlines . Admirable is the excellencie of the Word , which is euident partly by the nature thereof , partly by the operation . The excellencie of the nature is either the perfection thereof , or the eternitie . The perfection is either the sufficiencie or the puritie . The sufficiencie is that , whereby the word of God is so compleat , that nothing may be either put to it , or taken from it , which appertaineth to the proper end thereof . Psal. 19. 7. The Law of the Lord is perfect , conuerting the soule . Deut. 12. 32. Whatsoeuer I commaund you , take heede yee doe it : thou shalt put nothing thereto , nor take ought therefrom . Reuel . 22. 18. 19. The puritie thereof is , whereby it remaineth entire in it selfe , voide of deceit and errour , Psalm . 12. 6. The words of the Lord are pure words , as siluer tried in a furnace of earth fined seuen times . The eternity of the word is that , whereby it abideth inuiolable , and cannot passe vntill all that , which it commandeth , bee fully accomplished , Matth. 5. 18. The excellencie of operation is that , wherby it is endowed with virtue ; first to discerne the spirit of man , Heb. 4. 12. For the word of God is liuely , and mightie in operation , and sharper then any two-edged sword , and entreth through euen to the deuiding asunder of the soule and spirit , and of the ioynts and the marrow , aad discerneth the thoughts and intents of the heart . Secondly , to bind the conscience . Iam. 4. 12. There is one Law-giuer , who is able to saue and to destroy . Esa. 33. 21. The Lord is our Iudge , the Lord is our Law-giuer , the Lord is our King , he will saue vs. To bind the conscience is to constraine it either to accuse vs or to excuse vs of sinne before God. The Word is in the holy Scripture . The Scripture is the word of God written in a language fit for the Church by men immediately called to be the Clerks or Secretaries of the holy Ghost . 2. Pet. 1. 21. For prophecie came not in old time by the will of man , but the holy men of God spake as they were carried and mooued by the holy Ghost . It is called Canonicall , because it is as it were a Canon , that is to say , a Rule or Line of the Master workman , by the helpe whereof the truth is both first to be found out , and also afterwards to be examined . Gal. 6. 16. And as many as walke according to this * Canon or Rule . Therefore the supreame and absolute determination and iudgement of the controuersies of the Church ought to be giuen vnto it . The Summe of the Scripture is conteined in such a syllogisme ( or forme of reasoning , as this is which followeth . ) * The true Messias shall be both God and Man of the seede of Dauid ; he shall be borne of a Uirgin ; he shall bring the Gospell forth of his Fathers bosome ; he shall satisfie the Law ; he shall offer vp himselfe a sacrifice for the sinnes of the faithfull ; he shall conquer death by dying and rising againe ; he shall ascend into heauen ; and in his due time hee shall returne vnto iudgement . But * Iesus of Nazaret the Sonne of Mary is such a one ; He * therefore is the true Messias . In this syllogisme the Maior is the scope or principall drift in all the writings of the Prophets : and the Minor in the writings of the Euangelists and Apostles . The Scripture is either the New Testament or the Old. The old testament is y ● first part of the Scripture , written by the Prophets in the Hebrew tongue , or at least in the Chaldie , vnfolding chiefely that old couenant of works . Luk. 16. 29. and 24. 27. And he began at Moses , and at all the Prophets , and interpreted vnto them in all the Scriptures the things which were written of him . It is distinguished by bookes , which are either Historicall , or Dogmaticall , or Propheticall . The Historicall bookes are stories of things done , for the illustration and confirmation of that doctrine which is propounded in other bookes . 1. Cor. 10. 11. Now al these things came vpo them for * ensamples : and were written to admonish vs. Rom. 15. 4. For whatsoeuer things were written afore-time , are written for our learning . These books are in number fifteene . 1 Genesis , which is an historie of the creation , fall , promise , and of the state of the Church conserued ( and shut vp ) in priuate families . 2 Exodus , which is an historie of the deliuerance of the Israelites from the Aegyptians , of their going out of Aegypt , of the promulgation of the Law , and of the Tabernacle . 3 Leuiticus , which containeth a storie of the Ceremoniall worship . 4 Numbers , which is an historie of their martiall marching into the land of Canaan . 5 Deuteronomie , which is a commentarie repeating and explicating the Lawes out of the fore-said bookes . 6 The booke of Ioshua , which declareth their entrance into , and possession of the land of Canaan vnder Ioshua . 7 The book of the Iudges , which comprehendeth an historie of the corrupt and miserable condition of the Church and Common-wealth of Israel from Ioshua to Eli. 8 The booke of Ruth , which is an historie concerning the mariages and posteritie of Ruth . 9 The first and second booke of Samuel , which is a storie of things done vnder Eli and Samuel Priests , and vnder Saul and Dauid Kings . 10 The first and second booke of Kings , which maketh a narratiō of things atchieued in the daies of the Kings of Israel and Iudah . 11 The first and second booke of Chronicles , which is a methodicall historie of the beginning , increase , and ruine of the people of Israel , seruing to explaine and shew the Line or Linage of Christ. 12 The booke of Ezra , which containeth an historie of their returne from captiuitie in Babylon , and of the beginning of the Restoring of the citie . 13 The booke of Nehemiah , which speaketh of the restoring of the city which was to be finished . 14 The booke of Hester , which is an historie of the preseruation of the Church of the Iewes in Persia by Hester . 15 The booke of Iob , which is an history intreating of the causes of tentations , as also of his manifold conflicts , and lastly of his happie issue . The Dogmaticall bookes are those , which teach and prescribe the Doctrine of Diuinitie . These are foure in number . 1 The booke of Psalmes , which containeth sacred songes to be fitted for euerie condition both of the Church and the particular members therof , and also to be sung with grace in the heart , Col. 3. 16. 2 The booke of Prouerbes , which is a treatise of Christian manners , teaching pietie towards God , and iustice towards our Neighbour . 3 The * booke of the Preacher , which discloseth the vanity of al humane things , so farre forth as they are vsed without the feare of God. 4. The * Song of Songs , which speaketh of the mutuall communion of Christ with the Church , vnder an allegorie of a * Bridegroome and his Bride . The Prophetical books are Predictions , either of the iudgements of God for the sinnes of the people , or of the deliuerance of the Church , which is to bee perfited at the comming of Christ. But with these predictions * they doe mingle the doctrine of repentance , and doe almost alwaies vse consolations in Christ to them that doe repent . It is their custome also for the helping of their hearers memorie and vnderstanding to propound their sermons brieflie , which they made at large . Esa. 8. 1. Moreouer the Lord said vnto me , take thee a great roule , and write in it with a mans penne . Hab. 2. 2. Write the vision , and make it plaine vpon tables , that he may run that readeth it . Prophecies are either greater or lesser . Greater are such as do more plentifullie deliuer all those things that are foretold ; as the prophecie of Esay , Ieremie , Ezekiel , Daniel . Hitherto belong the Lamentations of Ieremie , touching the miserie of the people of the Iewes about the time of the death of Iosiah . Lesser prophecies are those , which intreate more sparinglie or briefely of all those things that are foretold , or at least of some of them ; as the prophecie of Hosea , Ioel , Amos , Obediah , Ionas , Michah , Nahum , Habakuk , Zephanie , Hagge , Zacharie , Malachie . Thus much for the Old testament . The New Testament is the second part of the Scripture written in the Greeke tongue by the Apostles , or at least approued of them , propounding plainely the doctrine of the new couenant . Eph. 2. 20. And are built vpon the foundation of the Prophets and Apostles . Peter approued the Gospel of Marke , at whose motion and appointment it was written by Marke , as it pleaseth Nicephorus to auerre , Lib. 2. cap. 45. And Iohn , that wrote the Gospell , approued the Gospell of Luke . It is of small moment , which is reported by Eusebius ; to wit , that it is apparent by two places ( 2. Tim. 2. 8. and Rom. 2. 16. ) that Paul was the author of that Gospell , which is called Lukes . For Paul doth not here speake of any one booke , but of his whole ministerie : for hee addeth , In * which I suffer trouble as an euill doer euen vnto bonds , 2. Tim. 2. 9. The new Testament containeth partly Histories , and partly Epistles . The Histories are : 1 The foure Gospels of Matthew , Marke , Luke , and Iohn : which are an history of the life , deedes , and doctrine of Christ exhibited vnto the world , continuing from his conception euen vntill his ascension into heauen . And there are foure writers : two that were hearers , and two that were eye-witnesses , that they might giue greater assurance of the truth of the historie . The difference betwixt the Euangelists is on this wise : Matthew layeth open the doctrines which Christ deliuered . Marke sets downe the historie briefly : yet did he not make an abridgement of the Gospell which Matthew wrote , as Hierome supposed . For hee begins his discourse in a diuers manner , and proceedes in another order , partly intreating of things more largely , and partlie interlacing of new matters . Luke aimeth at or frameth a perfect historie , and described in a certaine order . Iohn is almost wholy taken vp in laying open the Godhead and benefit of Christ , which is deriued from his Godhead vnto vs. Hierome distinguisheth the Euangelists by their beginnings or entrance . He saith Matthew is like a man , because hee begins with the Man-hood of Christ. He likens Marke to a Lion , because hee begins with the preaching of Iohn , which was like the roaring of a Lion. He compares Luke to an Oxe , because he beginneth with Zacharie the Priest offering his sacrifice . He compareth Iohn to an Eagle , because he doth ( as it were ) so are vp aloft and begin with the Godhead of Christ. 2 The Acts of the Apostles , which is an orderly historie , specially relating the deeds of Peter and Paul : that there might be an ensample of gouerning the Church extant . 2. Tim. 3. 10. 11. 3 The Reuelation which is a propheticall historie concerning the condition of the Church from the age in which Iohn the Apostle liued vnto the ende of the world . The Epistles follow . 1. thirteene Epistles of Paul. 1 To the Romanes , of iustification , sanctification , and the dueties of Christian life . 2 The first to the Corinthes , concerning the reforming of the abuses of the Church of Corinth . 3 The second to the Corinthes , containing chieflie the defence of himselfe and of his Apostleship against his aduersaries . 4 To the Galatians about iustification by faith without the workes of the Law. 5 To the Colossians , 6 To the Philippians 7 To the Ephesians 8 The 1. to the Thes. 9 The 2. to the Thes. Which cōfirme the Churches in doctrine , and in the dueties of Christian life . 10 The 1. to Timothie : 11 The 2. to Timothie : Which prescribe the forme of ordering the Church aright . 12 The Epistle to Titus , of ordering the Church of the Cretians . 13. To Philemon , of receiuing Onesimus . The Epistle to the Hebrewes , concerning the person and offices of Christ , and of faith bringing foorth fruit in good workes . The Epistle of Iames , concerning works to be ioyned with faith . The first and second Epistle of Peter , touching sanctification and the works of new obedience . The first Epistle of Iohn , concerning the signes of fellowship with God. The second Epistle of Iohn to the elect Ladie , about perseuerance in the truth . The third Epistle of Iohn to Gayus , concerning hospitalitie and constancie in that which is good . The Epistle of Iude , of constancie in the faith against false Prophets . And thus the Canonicall Scripture is distinguished by her bookes . Now there are verie strong proofes , which shew that she alone is the word of God , and no other besides . Of these proofes one doth make a man certainelie to * know the same , the other doth but declare or testifie it . Of the former kind there is onelie one , namely the inward testimony of the holy Ghost speaking in the Scriptures , and not only telling a man within in his heart , but also effectually perswading him that these bookes of the Scripture are the word of God. Isai. 59. 21. My Spirit , that is vpon thee , and my words which I haue put in thy mouth , shall not depart out of thy mouth — from henceforth euen for euer . The manner of perswading is on this wise : The Eelect hauing the Spirit of God doe first discerne the voyce of Christ speaking in the scriptures . Moreouer , that voyce , which they doe discerne , they doe approoue : and that which they doe approue , they doe beleeue . Lastly , beleeuing they are ( as it were ) sealed with the seale of the Spirit . Ephe. 1 13. Wherein also after that ye beleeued , yee were sealed with the holy Spirit of promise . The Church also may beare witnesse of the Canon , perswade she cannot . For by this meanes the voyce of the Church should be of greater force then the voyce of God : and the whole state of mans saluation should depend vpon men ; than which what can be said to be more miserable ? Obiect . The Scripture is the word of God by it selfe , but it is not so to vs , but by the iudgement of the Church . Ans. 1. The distinction is vaine . For , the first part thereof sheweth the manner , whereby the Scripture is the word of God : the latter part sheweth not the manner how , but the person to whom . 2. The Scripture doth also testifie the same thing with that kind of testimonie , which is surer euen then all the oathes of men . For we haue the voyce of the holy Ghost speaking in the Scripture : who doth also worke in our hearts a certaine ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) full perswasion of the Scriptures , when we are exercised in hearing , reading and meditating of thē . Neither doe we beleeue a thing , because the Church saith it is to beleeued : but therefore we doe beleeue a thing , because that which the Church speaketh , the Scripture did first speake . Yea the Church cannot stand , nor yet be imagined without faith : faith is not without the word : which word is the Rule or Obiect of faith : and not the iudgement , though it be of most holy men . 3. He which doubteth of the Scriptures , will doubt as well of the testimonie of the Church . Obiect . 2. The Church hath a iudgement to determine of matters , Act. 15. 28. It seemeth good to the holy Ghost and to vs. Ans. 1. The soueraigne or supreame iudgement concerning matters of faith belongeth to the holy Ghost speaking in the Scriptures . The ministerie of iudgement ( or a ministeriall iudgement ) is only giuen vnto the Church : because she must iudge according to the Scriptures : and because she doth not this alwaies , but sometimes faileth . 2. The Apostles were present at that Councell which was held at Ierusalem , who were men that had authoritie which was * of it selfe to be beleeued , which authoritie the Ecclesiasticall ministery now hath not . The proofe of declaration or testification is that , which doth not demonstrate or perswade , but only testifie , and by certaine tokens approue the true Canon . This proofe is manifold . First , the perpetuall consent of the Church : of the ancient Church of the Iewes . Rom. 3. 2. For chieflie , because vnto them were of credit committed the Oracles of God. And of the new and latter Church . 1. From Christ and the Apostles , who cited testimonies foorth of those bookes . 2. From the Fathers . First , Origen , as Eusebius testifieth , Lib. 6. 18. & 23. 2. Melito , as the same Eusebius witnesseth ; Lib. 4. 3. Athanasius . 4. Cyril , Serm. 4. 5. Cyprian , or rather Ruffine in his exposition of the Creed . 6. In his preface vpon the first Psalme . 7. Hierome , in Prologo Gal. and in his preface vpon the bookes of Salomon . 8. Epiphanius , in his booke of weights and measures . 9. Damascene in his fourth booke of faith , chap. 18. 10. Gregorie , Moral . on Iob. lib. 9. chap. 27. 3. In Councels , the Nicene , and Laodiccan . Can. 59. With these agree Hugo de Sancto Victore in his first booke of Sacraments , chap. 7. N. Lyra in his prologue vpon the bookes of Aprocrypha . Hugo Cardinalis in prologo in Iosuam . Secondly , the consent in part made by the Gentiles , and enemies affirming the same things , which are deliuered in holie Scriptures . 1. Of the creation spake Homer , and Plato in Timaeo . 2. Of Christ , Iosephus lib. 20. Antiquit. cap. 6. & 8. and in his sixt booke of the warre of the Iewes , chap. 8. and booke the 6. chap. 25. 27. 28. 47. 3. Of the Redeemer of the world , who was to be exhibited in the last times , prophecied the Sibylls , as Lactantius recordeth , lib. 4. cap. 6. and Cicero , lib. 2. de Diuinat . and Virgil in the fourth Eclogue . 4. Of the miracles of Christ , Suetonius speaketh in Nero : and Tacitus , lib. 5. & 20. 5. Of the Wisemens starre , Plin. lib. 2. & . 25. 6. Of the slaughtering of the infants , Macrobus in Satur. 7. Of the death of Herod Agrippa , Iosephus in his 19. booke of Antiquities , chap. 7. 8. Of the flood , Berosus in those fragments which are extant . Iosephus Antiq. booke 1. chap. 3. And the Poets . 9. Of the tower of Babel Eupolemus speaketh , as Eusebius testifieth , De praeparat . Euangel . 10. Of the Doue which Noe sent out , Plutarch mentioneth , Lib. quod Bruta sunt rationalia . 11. Of Iaphet the sonne of Noe the Poets fable many things . 12. Of Abrahams sacrifice , Alexander Polyhist . 13. Of the miracles of Moses , Plinie speaketh : though he do ill in calling him a Magitian . Thirdly , the Antiquitie of the word , for it cōtaineth in it a narration of things done from the beginning of the world . But the most ancient humane Historie whatsoeuer was not written by any before the daies of Ezra and Nehemiah , who were about the yeare of the worlds creation three thousand and fiue hundreth . Fourthly , the most certaine accomplishment of the prophecies : as are these , of the calling of the Gentiles : of Antichrist : of the apostasie of the Iewes , &c. Fiftly , the matter thereof : which is of one true God , of the true worship of God , and that God is the Sauiour . Sixtly , the consent of all the parts of the Scripture . Seauenthly , the miraculous preseruation of the Scriptures in the perils of the Church , and in the time of generall reuolting . Eightly , the operation thereof : for it conuerteth men , and though it bee flatlie contrarie to the reason and affections of men , yet it winneth them vnto it selfe . Ninthly , it is full of maiestie in the simplenes of the words . Lastly the holy pen-men set downe their owne corruptions : and Moses commendeth himselfe , saying that he was the meekest of all men ; which argueth that they were led by the holie Ghost . And Christ , who is described in the Gospell , affirmeth very plainely that he is the sonne of God , and that he is one with God the father , and challengeth all the glorie of God vnto himselfe . Which if it had not bin right and true , he should haue felt the wrath of God with Adam and with Herod , who would needes bee like vnto God. But on the contrarie , God hath reuenged his death both vpon Herod , and vpon the Iewes , and vpon Pilate , and vpon those Emperours that persecuted the Church . And thus we haue seene the * tokens of the Scripture . Whereby it appeareth that the booke of Tobit , the prayer of Manasses , the boooke of Iudith , the booke of Baruch , the Epistle of Ieremy , the additions to Daniel , the third and fourth booke of Ezra , the additions to the book of Hester , the two bookes of Machabees , the booke of Wisedome , and Ecclesiasticus are not to be reckoned in the Canon . Reas. 1. They are not written by the Prophets . 2. They are not written in Hebrew . 3. Christ and his Apostles alledged in the new Testament no testimonies out of those bookes . 4. They containe some feigned things , and contrarie to the Scriptures . CHAP. IIII. Of the interpretation of the Scriptures . HItherto hath been spoken of the obiect of Preaching . The parts thereof are two . Preparation for the sermon , and the Promulgation or vttering of it . Matth. 13. 52. Then said he vnto them , therefore euery Scribe , which is taught vnto the kingdome of heauen , is like vnto an housholder , which bringeth forth out of his treasure both new and old . In preparation priuate studie is with diligence to be vsed . 1. Tim. 4. 13. Till I come giue attendance to reading , to exhortation , and to doctrine . 1. Pet. 1. 10. Of the which saluation the Prophets haue inquired and searched , which prophecied of the grace that should come vnto you . Dan. 9. 2. In the first yeere of his raigne I Daniel vnderstood by bookes the number of the yeeres . Concerning the studie of Diuinitie take this aduice . First , diligently imprint both in thy mind and memory the substance of Diuinitie described with definitions , diuisions , and explications of the properties . Secondly , proceede to the reading of the Scriptures in this order . Vsing a grammaticall , rhetoricall , and logicall * analysis , and the helpe of the rest of the arts , reade first the Epistle of Paul to the Rom. after that the Gospell of Iohn ( as being indeed the keyes of the new Testament ) and then the other books of the new Testamēt . will be more easie when they are read . When all this is done , learne first the dogmaticall bookes of the old Testament , especiallie the Psalmes : then the Propheticall , especially Esay : Lastly the historicall , but chieflie Genesis . For it is likelie that the Apostles and Euangelists read Esay and the Psalmes very much . For there are no bookes of the old Testament , out of which we can reade more testimonies to be cited , then out of these . There are about threescore places alledged out of Esay : and threescore and foure out of the Psalmes . Thirdly , out of * orthodoxall writings , we must get aid not onely from the latter , but also from the more ancient Church . Because Sathan hath raised vp from the dead the old Heretiques , that he might hinder the restoratiō of the Church , which is begun to bee made in our time . For the Antitrinitaries haue newly varnished that opinion of Arius and Sabellius . The Anabantists renew the doctrines or sects of the Essees , Catharists , Enthusiasts , and Donatists . The Swenkseldians reuiue the opinions of the Eutychians , Enthusiasts , &c. Menon followeth Ebion : and the Papists resemble the Pharisies , Encratites , Tatians , Pelagians . The Libertines renew the opinions of the Gnosticks and Carpocratians . Seruetus hath reuiued the heresies of Samosatenus , Arrius , Eutyches , Marcion , and Apollinaris . Lastly , the Schismatiques , that separate themselues from euangelical Churches , receiue the opinions , facts , and fashions of Pup●anus in Cyprian , of the Audians , and Donatists . Therefore in like manner , wee must not so much seeke for new repealings and confutations of these heresies , as wee are for our vse to fetch those ancient ones out of Councils and Fathers , and to accompt them as approued and firme . Fourthly , those things , which in studying thou meetest with , that are necessarie and worthie to be obserued , thou must put in thy tables or Common-place books , that thou maiest alwaies haue in a readines both old and new . Fiftly , before all these things God must carnestly be sued vnto by prayer , that hee would blesse these meanes , and that he would open the meaning of the Scriptures to vs that are blind . Psalm . 119. 18. Open mine eies , that I may see the wonderfull things of thy Law. Reuel . 3. 18. I aduise thee to buy gold for thee — and to annoint thine eyes with eye-salue , that thou maist see . Hitherto pertaineth the framing of Common-place bookes . Concerning which obserue this slender counsel . 1. Haue in readinesse common-place heads of euery point of diuinitie . 2. Distinguish the formost pages of thy paper booke into two columnes , or equall parts lengthwise . In euery one of those pages set in the top the title of one head or chiefe point , the contrarie side remaining in the meane while emptie , that fresh paper may be put to . 3. All things , which thou readest , are not to be written in thy book , but those things that are worthie to bee remembred , and are seldome met with-Neither must thou put the words of the Author in thy common places , but briefly note downe the principall points of stories and of things , that thou mayst know from what author to fetch them , when thou shalt haue vse : and make a point in the author himselfe , that thou mayst know , that the thing is there handled , which thou wrotest in thy common-place booke . 4. Because some things do very often offer thēselues with a doubtful signification , so as that thou canst not tell , if thou write thē in thy common places , from whence to fetch them , therefore to thy common places thou must ioyne an alphabeticall table . 5. Alwaies prouided that thou trust not too much to thy places . For it is not sufficient to haue a thing written in thy booke , vnlesse it be also diligentlie laid and locked vp in thy memorie . Preparation hath two parts , Interpretation , and right diuision or * cutting . Interpretation is the * Opening of the words and sentences of the Scripture , that one entire and naturall sense may appeare . The Church of Rome maketh 4. senses of the scriptures , the literall , allegoricall , tropological , & anagogicall , as in this her example . Melchizedek offered bread and wine . The literall sense is , that the King of Salem with meate which he brought , refreshed the souldiers of Abraham being tyred with trauell . The allegoricall is , that the Priest doth offer vp Christin y e Masse . The tropologicall is , therefore something is to be giuen to the poore . The Anagogicall is , that Christ in like manner being in heauen , shall be the bread of life to the faithfull . But this her deuice of the fourefold meaning of the scripture must be exploded and reiected . There is one onelie sense , and the same is the literall . An allegorie is onely a certaine manner of vttering the same sense . The Anagoge and Tropologie are waies , whereby the sense may be applied . The principall interpreter of the Scripture is the holy Ghost . 2. Pet. 1. 20. So that ye first know this , that no prophecie in the Scripture is of any priuate * interpretation . Moreouer , he that makes the law , is the best and the highest interpreter of the law . The supreame and absolute meane of interpretation is the Scripture it selfe . Nehem. 8. 8. And they read in the booke of the Law of God distinctly , and gaue the sense , and caused them to vnderstand by the Scripture it selfe , per Scripturam ipsam . The meanes subordinated to the scripture are three ; the Analogie of faith , the circumstances of the place propounded , and the comparing of places together . The analogie of faith is a certaine abridgement or summe of the Scriptures , collected out of most manifest and familiar places . The parts thereof are two . The first concerneth faith , which is handled in the Apostles Creede . The second concerneth charitie or loue , which is explicated in the ten Commaundements . 2. Tim. 1. 13. Keepe the true * paterne of the wholsome words , which thou hast heard of me , with faith and loue which is in Christ Iesus . The circumstances of the place propounded are these : Who ? to whom ? vpon what occasion ? at what time ? in what place ? for what end ? what goeth before ? what followeth ? The collation or comparing of places together , is that , whereby places are set like parallels one beside another , that the meaning of them may more euidentlie appeare . Act. 9. 22. But Saul increased the more in strength , and confounded the Iewes , which dwelt at Damascus , confirming ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , conferring or conioyning of places of Scriptures , as Artificers being about to compact or ioyne a thing together are wont to fit all the parts amongst themselues , that one of them may perfectly agree with each other ) that this was that Christ. Collation of places is two-fold . The first is the comparing of the place propounded with it selfe cited and repeated else-where in holy writ . Esa. 6. 10. Make the heart of this people fat , make their eares heauie , and shut their eyes , lest they see with their eyes , and heare with their eares , and vnderstand with their hearts , and conuert , and he heale them . This place is sixe times repeated in the new testament . Mat. 13. 14. Marke 4. 12. Luke 8. 10. Iohn 12. 40. Act. 28. 27. Rom. 11. 8. Places repeated haue often alterations for sundrie causes . These causes are , first exegeticall , that is , for exposition sake , as Psal. 78. 2. compared with Mat. 13. 35. I will opē my mouth in a parable : I will declare * things hidden from of old . I will opē my mouth in parables , and will vtter the things which haue been kept secret from the foundation of the world . Psal. 78. 24. Iohn 6. 31. He gaue them of the wheat of heauen . He gaue the bread from heauen to eate . Isai. 28. 16. Rom. 9. 33. Behold I will lay in Sion a stone , a tried stone , a precious corner stone , a sure foūdation . He that beleeueth shall not make bast . Behold , I lay in Sion a stumbling block , and a rocke to make men fal , and euery one that beleeueth in him shall not be ashamed . Psal. 110. 1. 1. Cor. 15. 25. Sit thou at my right hand vntill I make thine enemies thy foot stoole . He must raigne till he haue put all his enemies vnder his feet . Psal. 116. 10. 2. Cor. 4. 13. I beleeued , * because I did speake . I beleeued , and therefore haue I spoken . Gen. 13. 15. Gal. 3. 16. All the land which thou seest , will I giue vnto thee , and to thy Now to Abraham and to his seede were the promises made . seede for euer . He saith not vnto the seedes , as speaking of many : but , and to thy seed , as of one , which is Christ. A second cause is diacriticall , or for discerning sake , that places , and times and persons might bee mutuallie distinguished . Michah 5. 2. Mat. 6. And thou Bethlehem Ephrathah art little to be among the Princes of Iudah : out of thee shall hee come forth to me , that shall be the ruler in Israel . And thou Bethlehem in the land of Iudah art not the least among the Princes of Iudah : for out of thee shall come the gouernour , that shall feed my people Israel . Thirdly , these causes are circumscriptiue : or for limitation sake , that the sense and sentence of the place might be truelie restrained , according as the minde and meaning of the holy Ghost was . Deut. 6. 13. Mat. 4. 10. Thou shalt worship the Lord thy God , and shalt serue him . Thou shalt worship the Lord thy God , and him onelie shalt thou serue . Isai. 29. 13. Matth. 15. 8. This people draweth neere with their mouth and honor me with their lips : but their heart they reremooue farre from me : and their reuerence towards mee is by the commandemēt of men . When this people draweth neere vnto me , they honour mee with their mouth and with their lippes , but they remooue their heart farre from me . 9. In vaine doe they worship me , teaching for doctrines the cōmandements of men . Gen. 2. 24. Mat. 19. 5. Wherefore a man shall leaue his father and his mother , and shall cleane vnto his wife , and they shall be one flesh . Wherefore a man shall leaue father and mother , & shal cleane vnto his wife , & they which were two shall be one flesh . Isai. 50. 20. Rom. 11. 26. And the Redeemer shall come vnto Sion , and vnto them that turne from iniquitie in Iacob , saith the Lord. The Deliuerer shall come out of Sion , and shall turne away the vngodlines from Iacob . A fourth cause is for application sake , that the type might bee fitted vnto the trueth : and the generall to a ceretaine speciall , and so contrariwise . Ionas 1. 17. Matth. 12. 39. Now the Lord had prepared a great fish to swallow vp Ionah . And Ionah was in the bellie of the fish three daies , and three nights . An euill and adulterous generation seeketh a signe , but no signe shall be giuen vnto it , saue the signe of the Prophet Ionas . 40. For as Ionas was three dayes and three nights in the whales bellie : So shall the Son of Man be , &c. Esay 61. 1. Luk. 4. 18. The Spirit of the Lord God is vpō me : therefore hath the Lord annointed mee : hee hath sent mee to preach good tidings vnto the poore to bind vp the broken hearted , to preach libertie to the Captiues , and to thē that are bound the opening of the prison : verse 2 To preach the acceptable yere of the Lord , and the day of vengeance of our god . The Spirit of the Lord is vpon mee , therefore he hath annointed mee that I should preach good tidings to the poore , hee hath sent me to heale the broken in heart , that I should preach deliuerance to the Captiues , &c. verse 21 This day is this Scripture fulfilled in your eares . Psal. 69. 27. Iohn 19. 28. They gaue me gall for my meate , and in my thirst they gaue me vineger to drinke . That the Scripture might bee fulfilled hee said , I thirst . verse 29 Therfore there was set a vessell full of vineger : and they filled a sponge with vineger , and put it about an bysope stalke , & put it to his mouth . Exod. 12. 46. Ioh. 19. 36. Neither shall yee breake a bone thereof . These things were done , that the Scripture might bee fulfilled , which saith , there shall not a bone of him be broken . Psal. 69. 25. Acts 1. 20. Let their habitations be voyd , and let none dwell in their tents . It is written in the booke of the Psalmes ; Let his habitation be void , and lēt no man dwell therein . Fiftly , some things are omitted for breuitie sake : or because they do not agree with the matter in hand . Zach. 9. 9. Matth. 21. 5. Reioyce greatly O daughter Sion : shout for ioy O daughter Tell ye the daughter of Sion , behold thy King commeth vnto Ierusalem : behold thy King commeth vnto thee : He is Iust , and saued himselfe , poore and riding vpon an Asse , and vpon a colt the foule of an Asse . thee , meek and sitting vpon an Asse , and a colt the foale of an Asse vsed to the yoke . The second collation is of the place propounded with other places : and those againe are either like or vnlike . Places that are alike are such , as by certaine waies or in some sort agree one with another . And places doe agree either in their phrase and manner of speech , or in sense . Places that agree as concerning the phrase , are such as these . Gen. 28. 12. Iohn 1. 51. Then he dreamed , & behold there stoode a ladder vpon the earth , and the top of it reached vp to heauen , and loe , the Angels of God went vp And he said vnto him , Uerilie , verilie , I say vnto you , hereafter shall yee see the heauen open , And the Angels of God ascending & descending and downe by it . vpon the Son of man. Gen. 3. 15. Rom. 16. 20. I will also put enmitie betweene thee and the woman , and between thy seede and her seede . Hee shall break thine head , and thou shalt bruise his heele . The God of peace shall breake ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Sathan vnder your feete . Gen. 8. 20. Ephes. 5. 2. Then Noah built an Altar to the Lord , and tooke of euerie cleane beast , and of euery cleane foule , and offered burnt offerings vpon the Altar . 21. And the Lord smelled a sauour ofrest , and said . Christ hath loued vs , and giuen himself for vs an offering and a sacrifice of a sweet smelling sauour to God. For the finding out of these places the Greeke and Hebrew concordances serue very fitlie . Places , which agree in sense , are those that haue the same meaning . Here excelleth the comparing of a generall place with a special exāple in the same kind : as Prou. 28. 13. Psal. 32. 3. 4. He that hideth his sinnes , shall not prosper , but he that confesseth and forsaketh them , shall find mercy . When I held my tongue my bones consumed , &c. 5. I acknowledged my finne vnto thee , neither hid I mine iniquitie . I said , I will confesse against my selfe my wickednes vnto the Lord , and thou forgauest the punishmēt of my sinne . 2. Sam. 15. 25. 1. Pet. 5. 6. The King charged Zadok saying , carrie the Arke of God againe into the citie . If I shall find fauour in the eies of the Lord , he wil bring me again , and shew mee both it , and the tabernacle thereof . verse 26 But if he thus say , I haue no delight in thee , Behold , here am I , let him doe to mee , as seemeth good in his eyes . Humble your selues therefore vnder the mightie hand of God , that he may extol you in due time . Thou shalt haue readie very manie places of this kind in the Common-places of Marlorate gathered together with diligence . And thus much for places that are alike . Places that are vnlike , are those , which in shew doe not agree , either in respect of the phrase , or in regard of the meaning . As , Rom. 3. 28. Iam. 2. 24. Therefore we conclude that a man is iustified by faith without the workes of the Law. Yee see therefore how that of works a man is iustified ; and not of faith onlie . 1. King. 9. 28. 2. Chron. 8. 18. And they came to Ophir , & they fetched from thence foure hundred and twenty talents of gold , and brought it to King Salomon . And they went with the seruants of Salomon to Ophir , & brought from thence foure hundred and fiftie talents of gold , and brought them to King Salomon . Acts. 7. 14. Gen. 46. 27. Then sent Ioseph , and caused his father to bee brought , and all his kindred , euen threescore and fifteen soules . All the soules of the house of Iacob , which came into Aegypt are threescore & ten . Act. 7. 16. Gen. 48. 22. And were remooued into Sychem and were put in the Sepulcre , that Abraham had bought for monie of the sonnes of Emor , sonne of Sychem . I ( that is Iacob ) haue giuen vnto thee one portion aboue thy brethren , which I gat out of the hand of the Ammorite by my sword and by my bow . Zach. 11. 13. Matth. 27. 9. And I tooke the thirtie peeces of siluer , and cast them to the potter in the house of the Lord. Then was fulfilled that which was spoken by Ieremie the Prophet , saying , and they tooke thirtie siluer peeces , &c. CHAP. V. Of the waies of expounding . THe manner or waies of Interpreting are according to the places of scripture , which are to be handled . Places are either Analogical & plaine , or Crypticall and darke . Analogicall places are such , as haue an apparent meaning agreeable to the analogie of faith , and that at the first view . Concerning these places receiue this Rule : If the naturall signification of the words of the place propounded doe agree with the circumstances of the same place , it is the proper meaning of the place . As for example ; Act. 10. 43. To him also giue all the Prophets witnes , that through his name , all that beleeue in him , shall receiue remission of sins . The significatiō of the words of this place is very manifest , to wit , that Iesus Christ doth giue righteousnesse and euerlasting life to those that doe beleeue in him . And this sense wee doe presently admit without any delay , because wee see that it doth agree with the analogie of faith and with the holy scriptures . We must further know , that euery article and doctrine concerning faith and maners , which is necessary vnto saluation , is very plainely deliuered in the Scriptures . Crypticall or hidden places are those , which are difficult and darke : for the expounding of them let this be thy Rule and leader . If the natiue ( or naturall ) signification of the words doe manifestly disagree with , either the analogy of faith , or very perspicuous places of the Scripture : thē the other meaning , which is giuen of the place propounded , is naturall and proper , if it agree with contrarie and like places , with the circumstances and wordes of the place , and with the nature of that thing , which is intreated of . As for example ; 1. Cor. 11. 24. This is my body , which is broken for you . The sense that is giuen by some : This bread is indeed and properlie the bodie of Christ ; namely by conuersion . Or , the body of Christ in , vnder , or with the bread . The vnfitnesse of this sense . The * letter or words vsed in this place being retained ( or expounded accordingly without any alteration ) doth disagree with an article of the faith , He ascended into heauen , and with the nature of a Sacrament , which ought to be a * Memoriall of the bodie of Christ absent . Therefore a new exposition is to be sought for . A new or second sense . In this place the bread is a signe of my bodie : by a Metonymie of the subiect for the adiunct . The fitnes of this exposition . First , it agrees with the analogy of faith , 1. He ascended truly into heauen , that is , he was taken vp out of the earth into heaued locally and visibly . Therefore his bodie is not to be receiued with the mouth at the Communion , but by faith 〈…〉 prehending it in the heauen . 2. Borne of the Uirgin marie , &c. Therfore he had a true and naturall bodle , being long , broad , thicke , seated and circumscribed in some place . Whereby it appeareth that the bread in the Supper cannot bee properly his very bodie , but only a signe or pledge thereof . Secondly , this sense consenteth with the circumstances of the place propounded : 1. He tooke , he brake it . Here it is not likely that Christ sitting amongst his disciples did take and breake his owne bodie with his hands . Therefore the bread is no more then a signe and seale . 2. Deliuered ( or giuen ) for you . The bread can in no wise be said to bee giuen for vs , but the bodie of Christ : therefore the bread is not properly the bodie , but symbolically or by way of signification . 3. The Cup is the new Testament , not properly , but by a Metonymie : therefore nothing hindreth , but that a Metonymie may be as well in these words , This is my bodie . 4. Christ himselfe did eate of the bread ; but he did not eate himself . 5. Doe yee this in remembrance of me : therefore Christ is not corporallie present to the mouth , but spiritually to the faith of the heart . 6. Untill he come : therefore Christ is absent in his bodie . 7. Christ said not , Vnder the forme of bread , or in the bread : but he said , This , that is , This bread is my bodie . Thirdly , this sense accords with the nature of a sacrament : in which wee must make a proportion and resemblance betweene the signe and the thing signified : which here can bee none , if the bread bee properly the bodie . Fourthly , it agrees with like places . Gen. 17. 10. This is my couenant , which yee shall keepe betwixt you and me — .11 . Ye shall circumcise the fore-skin of your flesh , and it shall be a signe of the couenant between me and you . 1. Cor. 10. 4. They dranke of the spirituall Rocke , that followed them : and the Rocke was Christ. Rom. 4. 11. Hee receiued the signe of Circumcision , which might seale the righteousnes of faith . Exod. 12. 1. The Lambe is the Lords Passeouer . Verse 13. It is a signe of his passing ouer . Act. 2. 38. Be baptised for the remission of sinnes . Ioh. 6. 35. And Iesus said vnto them , I am the bread of life : he that commeth vnto me shall not hunger , and hee that beleeueth in me shall neuer thirst . 1. Cor. 10. 16. The cup of blessing which wee blesse , is it not the Communion of the bloud of Christ ? The bread which we break , is it not the communion of the body of Christ ? that is , a signe of the communion . Fiftly , it agreeth with the lawes of Logique . For one disparate is not spoken or predicated of another but by a borrowed speech . Sixtly , it is agreeable to the common custome of speaking . So we put the Fasces or bundle of rods ( vsed to bee caried before Magistrates ) for gouernement it selfe : the gowne we put for peace : and the laurell garland for a triumph : as in Tully , Cedant armatogae , concedat laurea linguae . Therefore this other sense is proper . Now from this fruitfull Rule doe arise many consectaries or conclusions necessarie for the vnderstanding of the Scriptures . Consectary 1. The supply of euery word , which is wanting , is fitting for the place propounded , if it agree with the analogie ( or squire ) of faith , and with the circumstances and words of the same place . As for example : Ephes. 3. 1. For which cause , I Paul the prisoner of Iesus Christ for you Gentiles . The sentence is defectiue : therefore a supply must be made . And let this bee the supplie [ I will be an Embassadour ] for you Gentiles . This is not fit , because Paul was not an Embassadour for the Gentiles , but for Christ. Let another bee giuen . [ haue boasted ] for you Gentiles . But this seemeth to be something too bold , neither is any such like speech to bee met with in any part of the scriptures . Therefore the sentence may be fitly supplied after this maner ; For which cause I Paul am the prisoner of Iesus Christ for you Gentiles . The same may be said of the rest . Defectiue Speeches . Their Supplie . Esay 1. 13.   I cannot iniquity . I cannot ( beare ) iniquitie . Luk. 13. 9.   And if it beare fruit : if not , then after thou shalt cut it downe . And if it beare fruit ( thou shalt let it stand ) : if not , then after thou shalt cut it downe . Exod. 4. 25.   Then Zippora took Then Zippora took a sharpe , and cut away the foreskin of her sonne . a sharpe ( knife ) and cut , &c. 2. Sam. 21. 16.   Isbi Benod , which of the sonnes of a certain Giāt , the weight of whose sword the weight of three hundred shickles of steele : and he girded with a new . Isbi Benod , who ( was ) of the sonnes of a certaine Giant , the weight of whose sword ( or speares head , mucronis ) [ was ] the weight of three hundred shiekles , of steele , and he was girded with a new sword . 1. Cor. 9. 25.   And euery man , that prooueth masteries , is continent in al things : and they to obtaine a corruptible crowne , but we for an vncorruptible . And they ( are continent ) to obtaine a corruptible crowne , &c. Exod. 19. 4.   You haue seene how [ as it were ] vpon I haue carried you vpon Eagles wings . Eagles wings . Consect . 2. If that other exposition giuen of the place propounded doe change one nowne ( or name ) for another , then the words of the place containe in them a trope , or berowed speech . Hence arise many cautions concerning sacred tropes . 1 An Anthropo-pathia is a sacred Metaphor , wherby those things , that are properly spoken of man , are by a similitude attributed vnto God. Hence it is that the soule of God is put for his life or essence . Ierem. 5. 29. Or shall not my soule be auenged of such a nation as this ? Head is vsed for prince , or aboue . 1. Cor. 11. 3. God is the head of Christ. His face is put for fauour or anger . Psal. 30. 7. Thou didst hide thy face , and I was troubled . Psal. 34. 16. The face of the Lord is * angrie at those that doe euill . His eyes are vsed for grace and prouidence . Psal. 34. 15. The eyes of the Lord are vpon the iust . The apple of his eye signifieth a thing very deare . Zach. 2. 8. He that toucheth you , toucheth the apple of mine eye . His eares are put for his accepting of mens prayers . His nostrils for indignation . His hands for power and protectiō . His arme for strength and fortitude . His right hand for authoritie and power . His finger for vertue . His foote for gouernement and might . Psal. 110. 3. His smelling for his acceptation of something . Genes . 8. 21. He smelled the sauour of rest . Repentance is vsed for the alteration of things and actions made by God. 2 A sacramentall Metonymie is that , whereby the name of the adiunct , as also of the helping cause is put for the thing represented in the Sacrament : or , whereby the signe is put for the thing signified , or contrarily . Genes . 2. 9. The tree of life : the tree of the knowledge of good and euill ; that is , the tree which is a signe of these . Gen. 22. 14. Abraham called the name of that place , The Lord will see or prouide , that is , it is a signe that the Lord will doe so . Gen. 28. 22. The stone is called Gods house . Exod. 12. The Paschall Lambe is the passing ouer . Exod. 17. 15. The Altar is called , The Lord is my * standard or banner . Ezek. 48. 35. Ierusalem is named , The Lord is there . Leuit. 16. The Priest is termed a satisfier . Ioh. 1. Christ is called a Lambe : Behold the Lambe of God which taketh away the sinnes of the world . The Paschall Lambe is called Christ. 1. Cor. 5. 7. Our Passeouer Christ is sacrificed for vs. And in the same place Christians are said to bee vnleauened . Rom. 3. 25. Christ is termed the propitiatorie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or the couer of the Arke of the Couenant . 1. Cor. 10. Christians are said to be one * bread . And the Rocke is called Christ. Tit. 3. 5. Baptisme is named the washing of the new birth . 1. Cor. 11. The Cup is called the new Testament : and the bread is said to be the bodie of Christ. 3 The * communication of the properties is a Synecdoche , by the which by reason of the personall vnion , that is spoken of the whole person of Christ , which doth properly belong to one of his two natures . Act. 20. 28. To feede the Church of God , which he hath purchased with his owne blood . Ioh. 3. 13. For no man ascendeth vp to heauen , but he that hath descended from heauen , the Sonne of man which is in heauen . 1. Cor. 2. 8. For had they knowne it , they would not haue crucified the Lord of glorie . Ioh. 8. 58. Iesus said vnto them , Uerily , verily I say vnto you , before Abraham was I am . Luk. 2. 52. And Iesus increased in wisedome , and in stature , and in fauour with God and man. This communication of the properties hath place only in the concrete , and not in the abstract . Concrete is the name of the whole person , as God , Man , Christ , &c. Abstract is a name of either of the two natures considered apart , as the Godhead , Manhead &c. 4 Things spoken of God , which carrie with them the shew of euill , must be vnderstood in regard of his operatiue or working permission . Nehem. 9. 37. And it yeeldeth much fruit vnto the Kings , whom thou hast set ouer vs because of our sinnes : and they haue dominion ouer our bodies , and ouer our cattell at their pleasure , and we are in great affliction . Isa. 19. 14. The Lord hath mingled among them the spirit of errors : and they haue caused Aegypt to erre in euerie worke thereof . Exod. 4. and 9. and 11. and 14. God doth harden the heart of Pharaoh . Deut. 2. 30. The Lord thy God hath hardened his spirit , and made his heart obstinate , because hee would deliuer him into thine hand , as appeareth this day . Iosh. 11. 20. It came of the Lord , that their heart was hardened , that they might come against Israel in battell , to the intent that they should destroy them vtterly , and shew them no mercie , but bring them to nought . 1. Sam. 2. 25. They hearkened not to the voice of their father , because the Lord meant to destroy them . 2. Chron. 22. 7. The destruction of Ahaziah came from God. Psal. 105. 25. He turned their heart to hate his people , and to worke craftily against his seruants . Rom. 1. 28. God deliuered them vp to a reprobate minde . 2. Thess. 2. 11. God will send them strong delusions , that they may beleeue lies . Ezek. 14. 9. And when that Prophet shall be inticed to speake a prophecie , I the Lord will intice that Prophet , and stretching out mine hand against him , I will destroy him out of the middest of my people . 5 Things spoken ( completiuè ) as if they were alreadie finished , if they be not as yet finished , they are to be vnderstood ( inchoatiuè ) as being begun , and in the way to be fulfilled . Gen. 5. 32. And when Noah was fiue hundred yeeres old , hee begot Shem , Ham , and Iapheth , that is , he began to beget them . Genes . 11. 26. Terah liued seuentie yeeres , when he begat Abram , Nahor , and Haran . 1. King. 6. 2. 37. Psal. 119. 8. I will obserue thy statutes , do not forsake me . It is to be vnderstood of his endeuour to doe so , as in Phil. 3. Not as though I had alreadie attained to it , or were alreadie perfect : but I follow on , if that I may comprehend that for whose sake also I am comprehended of Iesus Christ. Vers. 15. Let vs therfore as many as bee perfect be thus minded . Luk. 1. 6. And they were both iust in the sight of God , walking in all his commandements and ordinances without blame . 6 Morall commandements or lawes vnder one sinne by name expressed , doe signifie and meane all the sinnes of that kinde , their causes , occasions , and allurements to them , and command the contrarie vertues . For so Christ expounded morall lawes , Matth. 5. 2. to the end of the chapter . 1. Ioh. 3. 15. Hee that hateth his brother is a manslayer . 7 Threats and promises are to be vnderstood with their conditions . Those are to bee conceiued with the condition of faith and repentance : and these , specially if they bee corporall , with the exception of chastisement and the crosse . Ezech. 33. 14. When I shall say vnto the wicked , Thou shalt die the death : if he turne from his sin , and do that which is lawfull & right , — 15. he shall surely liue , and not die . Reuel . 21. 8. But the fearfull and vnbeleeuers &c. shall haue their portion in the lake , which burneth with fire and brimstone , which is the second death . But in the sixt verse hee annexeth a promise , saying , I will giue vnto him that is a thirst of the well of the water of life freely . Ionah 3. 4. Yet fourtie daies , and Nineue shall be subuerted . By those things which follow it appeareth that a condition is to be vnderstood . Ierem. 18. 19. Like to these there are particular examples . Esay 38. 1. of Hezechiah : Giue commaundements to thy familie , for thou shalt shortly die , and shalt not liue . The condition of Gods will is to bee vnderstood . Gen. 20. 3. The Lord saith to Abimelech , because hee had taken Abrahams wife to himselfe : Behold , thou shalt die for the woman which thou hast taken ; except , vnlesse thou restore her . Hence arose y e distinction in the schooles of the * Signifying will , and the will of Gods Good-pleasure . The wil of Good-pleasure is that , whereby God doth will something absolutely and simply without any condition , as the creation and regiment of the world , and the sending of his Sonne . The Signifying will is that , whereby he willeth somethings for some other thing and with condition : and so wee say , because that the condition annexed is a signe of the will , that God doth so will. 8 A superlatiue or exclusiue speech vsed of one person , doth not exclude the other persons of the Deity , but only creatures and fained gods : to which the true God , whether in one person or in moe , is opposed . Ioh. 17. 3. This is life eternall to know thee to be the only true God , and Iesus Christ whom thou hast sent . He calleth the Father the onely true God , that he might oppose him to all false gods . Rom. 16. 27. To the onely wise God bee glorie by Iesus Christ. 1. Tim. 1. 17. Ioh. 10. 29. The Father is greater than all : not than the rest of the persons , but than the creatures . Mark. 13. 37. The Father alone knoweth the day of iudgement . All the outward works of the Trinitie , and all attributes are to be vnderstood inclusiuely , that is , without exception of any of the persons . 9 When God is considered absolutely , or by himselfe , the three persons are comprehended : when the word ( God ) is conferred or set with a person of the Trinitie , it signifieth the Father . 2. Cor. 13. 13. The grace of our Lord Iesus Christ , and the loue of God , and the fellowship of the Holie Ghost be with you all . 10 A generall word is taken specially , and so on the contraric ; as All ( saith August . lib. 6. cont . Iulian cap. 12. ) for Many , and Many for All are oftentimes vsed in the Scriptures . Gen. 33. 11. God hath had mercie on nice , therefore I haue all things . Iere. 8. 6. All are turned to their owne race , that is , the greater part . Matth. 21. 26. All men counted Iohn as a Prophet , that is , the most . Phil. 2. 21. All seeke their own things , and not the things of Christ. Deut. 28. 64. And God shall scatter thee among all people , that is , many . 1. King. 12. 18. And all the Israelites stoned him , that is , all that were present . Exod. 9. 6. All the liuing creatures of Aegypt died . Ierem. 26. 9. Then was gathered together all the people against Ieremie in the house of the Lord , that is , all wicked people . Matth. 4. 23. Healing euery disease , to wit , that was offered to him . Iohn 14. 13. Whatsoeuer yee shall aske the Father in my name , that is , whatsoeuer yee shall aske according to his word . 1. Cor. 6. 12. All things are lawfull for mee , that is , all ( adiaphora ) things that are indifferent and not simply euill . Nothing is put for little or small . Ioh. 18. 20. I haue spoken nothing in secret , that is , little . Act. 27. 33. None is vsed for few . Ierem. 8. 6. There is none that repenteth of his wickednes , that is , but a few . 1. Cor. 2. 8. Which wisedome none of the Rulers of this world knew , that is , very few . Alwaies is taken for often or long . Prou. 13. 10. Amongst the proud there is alwaies contentions , that is , often . Luk. 18. 1. Hee spake vnto them a parable that they ought to pray alway . Luk. 24. 53. And they were alwaies in the Temple lauding and praising of God. Ioh. 18. 20. I alway taught in the Synagogue , and in the Temple . Eternall is vsed for a long time agreeing with the matter in hand . Gen. 17. 8. All the land of Canaan is giuen vnto Abraham for an euerlasting possession . Leuit. 25. 46. Ye shall vse their labours for euer . Deut. 15. 17. If thy seruant be thy brother an Hebrew , and will not goe from thee , then shalt thou take an aule , and pierce his care thorough against the doore , and he shall be thy seruant for euer , in aeternum . 1. Chron. 15. 2. God hath chosen the Leuites , that they might minister for euer vnto him . Esay 34. 6. And beasts shall possesse Idumea and Bozra eternally . Dan. 2. 4. O King liue for euer . Ierem. 25. 9. I will make Iudea and the regions bordering vpon it an amazement , a hissing , and a perpetuall desolation . * Euery where is vsed for Here and there , without respect of place . Mark. 16. 2. And they went out and preached euery where the Lord co-working . Act. 17. 30. The Lord admonisheth all men euery where to repent . [ * Not ] is restrained to some speciall matter . Psalm . 7. 4. Iniquitie is not in mine hands , that is , in my cause against the complices of Saul . Ioh. 17. 13. Neither haue his parents sinned , that is , that this man should be borne blind for their sinnes : I will haue mercie , not sacrifice . Not is put for seldome , scarsely , or hardly . 1. King. 15. 5. Dauid declined not from any of the things which the Lord had commanded vnto him , sauing in the matter of Vriah , that is , seldome . Luk. 2. 37. She was a widow , and went not out of the Temple . Consect . 3. Grammaticall and Rhetoricall proprieties of words signifie diuersly with those words : As , An * Ellipsis signifieth either breuitie , or the swiftnes of the affectiōs . Gen. 11. 4. Let vs build vs a citie and a tower , whose top [ may reach ] vnto heauen , that wee may get vs a name . Act. 5. 39. But if it bee of God yee cannot destroy it , [ ac nescio , and I know not ] whether ye shall be found fighters also with God. Psalm . 6. And thou O Lord how long ? Exod. 22. 20. He that sacrificeth to strange gods , let him bee destroyed as a thing execrable : sauing him [ who sacrificeth ] to Iehouah . Genes . 3. 22. Now therefore [ we must looke ] lest that stretching out his hand , he take of the tree of life . 1. Chron. 4. 10. If thou wilt blesse me effectually [ I will doe this or that ] If thou vexe the fatherlesse child [ I will vexe thee ] . The Enallage of the preter perfect tense , whereby the time past is put for the time to come , signifieth in the oracles of the Prophets the certentie of the thing that is to come . Gen. 20. 3. Thou hast died because of the woman , that is , thou shalt die . Isai. 9. 6. Vnto vs a child is borne , vnto vs a sonne is giuen . Isa. 21. 9. It is fallen , it is fallen Babylon , &c. A * Pleonasme , which is manifold , when it is of the substantiue repeated in the same case , it doth signifie , 1. A force and * emphasis . Psalm . 133. 2. As the ointment which descended vnto the beard , The beard of Aaron . Luk. 6. 46. Why call ye me Lord , Lord ? 2. A multitude . Gen. 32. 16. Hee gaue into the hands of his seruants droues , droues , that is many droues . Ioel. 3. Troupes , troupes in the vally of concision , that is , many troupes or multitudes . 3. Distribution , At the gate and gate , 1. Chr. 16. that is , in euery gate . Leuit. 17. 3. A man & a man , that is , euery man. 2. Chr. 19. 5. Thou shalt appoint Iudges in a citie and in a citie , that is , in euery citie . 4. Diuersitie and varietie . Psalm . 12. They speake with an heart , and an heart , that is , with diuers or a double heart , Prou. 20. 20. A weight and a weight are abominable vnto the Lord. There is a Pleonasme of the Substantiue when one is gouerned of another . 1. In the singular number it is very significant and argues certentie . Exod. 31. 15. One the seuenth day is the Sabbath of Sabbath . Mich. 2. 4. And they shall lament the lamentation of lamentation . 2. In the plurall number it signifieth Excellencie . Psal. 136. 2. The God of Gods , that is , the most high God. Dan. 3. The King of Kings . Eccles. 1. 2. Vanitie of vanities . A Song of Songs . A Seruant of Seruants . The Pleonasme of the Adiectiue , and sometimes also of the Substantiue repeated , signifieth exaggeration or increasing . Ierem. 24. 3. I see good figges , good . Esay 6. 3. Holy , holy , holy the Lord God of hosts . Exod. 34. 6. The Lord passing before his face cried , Iehouah , Iehouah , the strong God. Ier. 7. 4. Trust not in lying words saying , the temple of the Lord , the temple of the Lord , this is the temple of the Lord. Ier. 22. 29. O earth , earth , earth , heare the word of the Lord. Ezek. 21. 28. Say thou the Sword , the sword is drawne , and furbished for the slaughter . Prou. 6. 10. The Pleonasme of the Verbe doth either make the speech more emphaticall and significant , or else signifieth and sheweth vehemencie , or certentie , or speedines . Gen. 2. 17. In dying thou shalt die . Esay . 50. 2. Is mine hand shortned in shortening ? Esay . 56. 3. By separating God hath separated me from his people . Psalm . 50. 21. Thou thinkest me by being to bee like thee . Psalm . 109. 10. Let his children in wandering be wanderers ( or vagabonds ) and let them beg . Iere. 12. 16. And it shall come to passe if in learning they shall learne the waies of my people . &c. 2. King. 8. 10. Prou. 27. 23. Exod. 13. 17. Isai. 6. 9. Isai. 55. 2. 2. King. 5. 11. Genes . 46. 4. 2. Sam. 15. 30. Ierem. 23. 29. The Pleonasme of the Coniunction sometimes argueth earnestnes . Ezek. 13. 10. Therefore , therefore because they haue made my people to erre . Wherefore a * Coniunction doubled ( otherwise than it is in Latine ) increaseth the deniall . Exodus 14. 11. Hast thou brought vs to die in the wildernes , is it because therewere No No graues in Aegypt ? that is , None at all ? Matth. 13. 14. By seeing ye shall see and shall Not Not ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) perceiue . The Pleonasme of the sentence signifieth first , distribution . A court was in the corner of the court : a court was in the corner of the court : a court was in the corner of the court ; that is , in euery corner of the court there was one court . Secondlie , it makes an emphasis . Exod. 12. 50. The Israelites did as Moses and Aron commanded , so did they . Psalm . 145. 18. The Lord is neere vnto all that call vpon him : to all that call vpon him in trueth . Psalm . 124. 1 , Vnlesse the Lord had been on our side may Israel now say : vnlesse the Lord had been on our side . Thirdly , the repetition of the sentence , which is done in other words , is for exposition sake . 2. King. 20. 3. I beseech thee , O Lord , remember now how I haue walked before thee in trueth and with a perfect heart , and haue done that which is good in thy sight , Psalm . 6. 9. 10. The Lord hath heard the voyce of my weeping , the Lord hath heard my prayer : the Lord hath receiued my supplication . Esay 3. 9. They haue declared their sinne , and haue not hidden it . Iohn 1. 3. All things were made by him , and without him nothing was made . All tropes are * emphaticall , & besides delight and ornament they doe also afford matter for the nourishment of faith : as when Christ is put for a Christian man , or for the Church of God. Mat. 25. 35. 1. Cor. 12. As the bodie is one , and hath many members : and all the members of one bodie , though they bee many , are yet but one bodie : so also Christ , that is , The Church . Act. 9. 4. This trope doth comfort a faithfull soule , and nourish saith . An * Ironie signifieth a iust reprehension of sinne . Iudg. 10. 14. And the Lord said to the children of Israel : Goe ye , and crie out to your gods , whom yee haue chosen : let them saue you in the time of trouble . Mark. 7. 9. And hee said vnto them , Well ye abrogate the commandement of God , and obserue your owne traditions . 1. King. 22. 15. The king said vnto him , Michaiah , shall we goe against Ramoth Gilead to battell ? or shall we not ? and he answered , Go vp and prosper : doubtlesse the Lord shall deliuer it into the hand of the King. 1. King. 18. 27. And at noone Elijah mocked them , and said , Crie aloud , for he is a God : either he talketh , or pursueth his enemies , or is in his iourney : or it may bee hee sleepeth , and must bee awaked . 1. Cor. 4. 8. Now are yee full , now are ye enriched , without vs yee haue gotten a kingdome . Figures of a word in the repetition of a word or sound , haue for the most part an emphasis in them . Psalm . 66. 7. Let God , euen our God blesse vs. Isai. 48. 11. For mine owne sake , for mine owne sake will I doe it . Iohn 1. 51. Uerilie , verilie I say vnto you . Psalm . 67. 6. The people shall prayse thee , O God ; all the people shall praise thee . In the 136. Psal. there is a repetition made in euerie verse for this cause . An Interrogation signifieth , 1. an earnest affirmation , or asseucration . Gen. 4. 7. Is there not remission , if thou shalt doe well ? Iosh. 10. 13. Is not this written in the booke of the iust ? Iohn . 4. 35. Doe ye not say that it is yet foure moneths to haruest ? Iosh. 1. 9. Gen. 37. 13. 1. King. 20. 27. Mark. 12. 24. Iohn 6. 7. Secondly , it signifieth a deniall : Gen. 18. 4. Shall any word bee hard vnto God ? Rom. 3. 3. Shal their incredulity make the faith of God of none effect ? Mat. 12. 26. If Satan shall vanquish Satan , how shall his kingdome continue ? 3. It signifies a forbidding . Psal. 79. 10. Helpe vs , O God , why shall the Gentiles say , where is their God ? 2. Sam. 2. 22. And Abner said to Asahel , depart from me : wherefore should I smite thee to the ground ? 4. It argueth sundrie affections , as admiration , compassion , complaining , and finding of fault . Psalm . 8. 10. O Lord , how admirable is thy name in all the earth ! Isai. 1. 21. How is the faithfull citie become an Harlot ! Psalm . 22. My GOD , my GOD , why hast thou forsaken me ? Concession ( or yeelding ) signifieth a deniall and reprehension . 2. Cor. 12. 16. But bee it , that I charged you not , but because I was craftie , I tooke you with guile . 17. Did I pill you by any of them , whom I sent ? Consect . 4. If the Opposition of vnlike places shal be taught to be , either not of the same matter , but of name onely , or not according to the same part , or not in the same respect , or not in the same manner , or not at the same time , a reconciliation or agreement is made . Examples . Psalm . 7. 8. Esay 64. 6. Iudge me , O Lord , according to my righteousnesse . Wee haue all been as an vncleane thing , and all our righteousnes is as filthie clouts . The Reconcilation . It appeareth by the scope and circumstances of both the places , that this contradiction is not in the same respect . Distinguish therefore . There is one righteousnes of the cause or action : and an other of the person ; the first place speaketh of the former : and the second of the latter . Mat. 10. 10. Mark. 68. 9. Nor a scrip for the iourney , neither two coates , neither shooes , nor a staffe . And commanded them , to take nothing for their iournie , saue a staffe onely , neither scrip , neither bread , nor money in their girdles , but that they should bee shod with sandales . The Reconciliation . Distinguish the respects . Matthew meaneth such a staffe , as may be a burthen to the bearers thereof . Marke vnderstandeth such a one , as may sustaine and ease those that trauell ; such a one as Iacob vsed , Genes . 32. 10. Moreouer , the shooes that Matthew mentioneth are new , such as are with care and diligence prepared for to trauell in . The sandales in Marke are not new , but such as are daily worne on the feete . From this fourth Consectarie many Prouisoes or Cautions arise meete to be obserued in the reconciling of places . 1 The holy Writers speaking of things and persons , that are past , doe anticipate , that is , they speak of thē according to the custome of that place and time , in which they wrote . Genes . 12. 8. Afterward remouing thence vnto a mountaine East-ward from Bethel . The place was so called in the daies of Moses : but in Abrahams time it was not called Bethel , but Luz . Gen. 28. 19. Gen. 13. 1. Abram went vp out of Aegypt — towards the South ; not in respect of Aegypt , but of that place wherein Moses was . 1. Pet. 3. 19. Christ in his spirit preached to them that are in prison . They are said to be in prison in regard of the time , in which Peter wrote this Epistle , and not of that wherein Noah liued . Psal. 105. 15. Touch not mine annointed . Abraham , Isaak , and Iacob are said to be annointed in respect of the manner and fashion of the time wherein Dauid liued . For they had no externall annointing . 2 Allegories are to be expounded according to the scope or intent of the place . So Chrysostome saith vpon the 8. of Matth. Parables must not be expounded according to the letter , left many absurdities doe follow . Aug. vpon the 8. Psalme speaketh on this sort : In euery allegorie this rule is to be retained , that that be considered according to the purpose of the present place , which is there spoken of vnder a similitude . 3 Places and persons in the Scriptures haue very often two names : Gideon was called Ierubbaal , Iudg. 6. 32. and also Ierubesheth , 2. Sam. 11. 21. Abimelech , 1. Samuel 21. 3 , and Abiathar , Mark. 2. 26. Salomon , 1. Samuel 12. 24 , and Iedidiah , 25. Zimri , 1. Chron. 2. 6 , and Zabdi , Iosh. 7. 1. Hazariah , 2. Chron. 22. 6 , and Ahaziah , 1. Chr. 3. 11 , & Iehoahaz , 2. Chr. 21. 17. Iohanan , 1. Chr. 3. 15 , & Iehoahaz , 2. King. 23. 30 , and also Shallum , Ierem. 22. 11. Iehoiachin , 2. King. 24. 6 , and Iachoniah , 1. Chro. 3. 16 , and Coniah , Ierem. 32. 24. Mephibosheth , 2. Sam. 4 , and Meribbaal , 1. Chro. 8. 34. Abinadab , 1. Chron. 10. 2 , and Ishui , 1. Samuel 14. 49. Eliachim and Iachim , 2. King. 23. 24. Ozias & Azarias , 2. King. 15. 1. 2. Chr. 26. 1. Hester , Edissa , Hest. 2. 7. Simon , Peter , Iohn 1. 42. and Cephas and Bariona : Ioses and Barnabas , Act. 4. 36. Saul and Paul , Act. 13. 6. 8. Matthew and Leui. Herusalem is called Iebus & Salem . Moreouer , the name , which is indeede one , receiueth many times changes and differences . As Salmon , Ruth . 4. 21. is called Salma , 2. Chron. 2. 11. Abigal , 2. Sam. 17. 25. is named Abigail , 1. Chron. 2. 16. Tiglath-pilezer , 2. King. 15. 19. is tearmed Tilgath-pilneezer , 1. Chr. 5. 6. Aram , Mat. 1. 3. is the same with Ram , 1. Chr. 2. 9. Againe , on the contrarie , distinct persons , and diuers places haue one name : Matth. 1. 11. Iosiah begat Iecboniah and his brethren about the time they were carried axay into Babylon . 12. And after they were carried away into Babylon Iechoniah begat Salathiel . Heere now , because Iechoniah doth both finish the * second tesseradecade , and begin the third , one of them wil be wanting to one of those tesseradecads , vnlesse we say that there were two Iechoniases both father and sonne . Succoth is a name of three places . The first is in Aegypt , Exo. 12. 37. The second in the tribe of Gad , Iosh. 13. 27. The third in the tribe of Manasses , 1. King. 7. 46. 4 In sacred accounts , by reason of the wickednes of the Prince , either his name or the number of yeeres , in which hee reigned wickedly , are omitted and left out . 1. Sam. 13. 1. Saul reigned two yeeres ouer Israel ; that is , lawfully , or as Lyra speaketh , * rightly : but otherwaies hee reigned longer . Matt. 1. 8. Ioram begat Ozias . Here three are left out for their wickednes , to wit , Ahaziah , Ioas , and Amaziah . 5 The time spoken of is taken either * compleatly , or vncompleatly : and the parts thereof are vnderstood either inclusiuely or exclusiuely ; As , 1. Kings 15. 9. And in the twentith yeere of Ieroboam Asa reigned ouer Iudah . 1. King. 15. 25. 1. King. 15. 28. Nadab the son of Ieroboam [ began to reigne ouer Israel the second yeere ] of Asa King of Iudah : and reigned ouer Israel [ two yeere . ] Euen in the [ third yeere of Asa King of Iudah ] did Baasha slay Nadab , and reigned in his stead . The Reconcilement . Nadab , who began to reigne in the second yeere of Asa , might reigne 2. yeres , although Baasha succeed him in the third yeere of Asa ; because the last yeeres of the Kings of Israel and Iuda are not fully expired , but some of them ( as in this place ) doe scarsely containe moneths in them : the rest of the yeeres being put compleately . Mat. 17. 1. Luk. 9. 28. And the sixt day after Iesus tooke Peter , and Iames , and Iohn his brother , and brought them vp vnto an high mountain . And it came to passe about an eight daies after , that hauing take to him Peter , and Iames , and Iohn , he went vp into a mountaine . The Reconcilement . Matthew puts exclusiuely onely the daies that were betweene , which were altogether accomplished : Luke puts in the reckoning the two outtermost daies also . The parts of time are put sometimes inclusiuely , and sometimes exclusiuelie . 1. That the number may be more perfect . Augustine saith , quaest . 47. on Exodus . In a perfect number oftentimes that , which is either wanting or abounding , is not counted . Iudg. 11. 26. Israel dwelt in Heshbon and Aroer and their townes three hundred yeeres . These yeeres are to bee reckned from the departure of the Israelites out of Aegypt , after this manner . The time of their abode in the wildernes was 40. yeers . The time of the gouernment of Ioshua was 17. yeeres : of Othoniel , 40. yeeres . Iudg. 3. 11. Of Ehud and Samgar , 80. yeres . Iudg. 3. 30. of Barak , 40. yeers . Iudg. 5. 51. of Gideon , 40. yeers . Iudg. 8. 28. of Abimelech , 3. yeers . Iud. 9. 22. of Tolah , 23. yeers , Iudg. 10. 2. of Iair , 22. yeeres . Iudg. 10. 3. The whole in all is , 305. yeeres . Here therefore the fiue odde yeeres are not named ; it may be because this euen number of three hundred is fitter both for the computation and the speech . 2. For breuitie sake : Iudg. 20. 46. There were slaine of the Beniamites twentie fiue thousand . Heere an hundred are not counted , as appeareth , verse 35. The Israelites slew that day of the tribe of Beniamin fiue and twentie thousand and a hundred men . 5. The King being hindred either with forraine warre , or with old age , or by reason of some disease doth whiles he yet liueth appoint his sonne to bee King in his stead : and therefore with the computations of the yeeres of father and sonne raigning at one time , the yeeres of the raigne are reckoned sometimes ioyntlie , and sometimes apart . 2. King. 1. 17. 2. King. 3. 1. Ahaziah died , and Iehoram raigned in his stead [ in the second yeere of Iehoram the son of Iehosaphat ] King of Iudah . Ichoram the sonne of Ahab raigned in the [ eighteenth yeere of Iehosaphat . Chap. 8. 16. In the [ fift yere of Ioram the sonne of Ahab ] Iehoram the sonne of Iehoshaphat began to raigne , and raigned eight yeeres . The Reconciliation . Iehoshaphat determining in the seuenteenth yeere of his reigne to helpe King Ahab against the Syrians appointeth his sonne Ioram to be Vice-roy . In the eighteenth yeere of his owne reigne , and in the second of his sonnes , Ioram the sonne of Ahab reigned . Afterwards in the fift yeere of this Ioram the sonne of Ahab , Iehosaphat being strucken in age confirmeth his kingdome to his sonne Ioram : who is said to haue reigned eight yeeres , foure whilst his father was aliue , and foure alone by himselfe after the death of his father . 2. King. 15. 30. 2. King. 15. 33. And Hoshea the son of Elah wrought treason against Pekah the sonne of Remaliah , & smote him , and slew him , & reigned in his roome [ in the twentith yeere of Iotham ] the sonne of Vzziah . Iotham the sonne of Vzziah was fiue and twentie yeere old when hee began to reigne [ and hee reigned sixteene yeeres ] in Ierusalem . The Reconciliation . He reigned sixteen yeeres alone after his fathers death : he reigned also twentie with his father : for he gouerned the kingdome for his father who was diseased with the leprosie . 6. The East-country men doe diuerslie distinguish their artificiall day , both into twelue equall houres ( commonlie called planetarie houres ) and into quadrants , hauing their name of the houre going next before . Beroald . Chronol . The Easterne mens accounting : . The manner of our counting : 7. 8. 9. 10. 11. 12. 1. 2. 3. 4. 5. 6. Mark. 15. 25. Ioh. 19. 14. And it was [ the third houre ] whē they crucified him . And it was the preparatiō of the Passeouer , [ and about the sixt houre ] and hee said vnto the Iewes , Behold your King. The Reconciliation . The opposition is not in the same respect : therefore distinguish the manners of accompting the houres of the day , and then it will appeare that Christ might bee crucified at the third houre and about the fixt . 7. The lesser number is to be counted vnder the greater and the more compleat . Iudg. 3. 11. The land had rest fortie yeeres when Othoniel died . Vnder this number are all the yeeres comprehended from the death of Ioshua to the death of Othoniel , as also the eight yeeres of seruitude vnder the Syrians . Iudg. 3. 30. The land had rest 80. yeers . Here from the death of Othoniel are numbred also the yeeres of Ehud and Samgar . For Ehud could not be Iudge 80. yeeres : for when these yeeres are expired the whole time of man is run out . The like we meete with , Iudg. 5. 31. and 8. 28. and 9. 22. and. 10. 2. 3. and 11. 26. Where , in the three hundred yeeres are included the fortie yeres of their tarrying in the desert . 8. Filiation or Son-ship is either naturall or legall . Naturall is by generation : legall is by adoption , which is to be testified by education and bringing vp , and by succession in the kingdome , and in * Leuiration by the law of redemption . 2. Sam. 21. 8. 1. Sam. 18. 19. And the King took the fiue sons of Michal the daughter of Saul , whom she beare to Adriel the sonne of Barzilli the Mehalohite . When Merab Sauls daughter shuld haue been giuen to Dauid , she was giuen vnto Adriel a Mehalohite to wife . The Reconciliation . They are the naturall sonnes of Merab , and the legall sonnes of Michal ; and therefore ( to beare ) doth onely signifie to bring vp , to feede and to nourish . For thus the sonnes of Machir , Gen. 50. 23. are said to be borne ( nati ) on Iosephs knees , that is , brought vp . Mat. 1. 12. Luk. 3. 27. Ieconias begat Salathiel . Salathiel the sonne of Neri . The Reconciliation . Salathiel was the sonne of Neri by nature : and the sonne of Ieconias legally in regard of succession in the same kingdome . After this manner Zedekias is the brother of Ieconias or Iehoiakin , 2. Chron. 36. 10. and vncle , 2. King. 14. 17. and son , 1. Chro. 3. 16. His brother by generation , and his sonne by the right of succession . On this maner Matthew and Luke are reconciled in the genealogie of Christ. For the one followes the naturall order , as Luke , and the other the legall . Consect . 5. When the naturall sense of the place ( propounded ) is giuen by the fore-said helpes , a signification of a word signifying diuers things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) shall bee giuen , which is fitting to the place . Thus the significations of Uau the prefixe or copulatiue are ( as Brunerus hath obserued in his Hebrew Grammer ) distinguished according to the diuersitie of the places . It signifieth , I. At , Isa. 9. 10. Gen. 42. 10. II. Quoniam , Isa. 53. 11. III. Quin , Isa. 9. 11. Psalm . 73. 4. IIII. id est , Isa. 9. 14. 1. Sam. 17. 40. V. Idcirco , Prou. 1. 18. VI. Ita vt , Psal. 18. 39. Isa. 24. 20. VII . Sic etiam , Isa. 10. 10. & 51. 11. VIII . Et tamen , 1. Chron. 5. 2. Nehe. 9. 19. IX . Atqui , Psal. 73. 2. & 19. 6. X. Posteà tunc , Isa. 16. 12. Gen. 3. 5. XI . Autem , Isa. 1. 21. Nehe. 2. 9. XII . Etiam , 2. Reg. 3. 8. XIII . Num , Isa. 37. 11. XIIII . Sicut , sicm Psal. 125. 2. Dan. 7. 2. XV. Qui , quae , quod , Isa. 43. 8. XVI . Quum , Psal. 50. 17. XVII . Vt , Isa. 49. 6. XVIII . Quamuis , Iere. 31. 35. XIX . Inquam , Isa. 55. 1. XX. Idque , Psal. 105. 12. XXI . Atque ita , Prou. 3. 4. XXII . Et vt Isa 58. 5. 6. XXIII . Quoniam , ideo , Psal. 109 17. XXIIII . Imò , Psal. 109. 18. XXV . Nec non , Psal. 72. 16. XXVI . Verùm , Psal. 73. 23. XXVII . Etiamsi , Iob. 19. 26. XXVIII . Aut , Psal. 139. 7. XXIX . Quòd , idque , Psa. 139. 14. XXX . Et verò , Psal. 139. 17. XXXI . Tum , Nehe. 12. 27. XXXII . Simulatque , Iere , 50. 43. XXXIII . Si sin , 2. Reg. 5. 17. XXXIIII . Nec , Isa. 41. 8. XXXV . Hoc igitur , Prou. 17. 33. XXXVI . Vnà cùm , Prou. 8. 18. XXXVII . Quòd , Gen. 47. 6. Thus it appeareth that ( Berech ) signifieth contrary things , as to blesse & to curse . Iob. 1. 5. 1. King. 21. 10. and 11. 2. 9. To conclude , hence it is euident that ( Huchal ) Gen. 4. 26. doth not signifie Prophaned , but Begun . Reason . 1. when Chalal signifieth to profane , it ought to be ioyned with a nowne , and to gouerne it ; but here it doth immediately follow Rara a verbe infinitiue . Reason . 2. Amongst many causes of the Deluge Moses reckoneth not the prophanation of Gods worship , which notwithstanding should haue been chiefly noted , if so bee that it had raigned among the people of God. Consect . 6. If a word giuen in the Bible , whether it bee an Hebrew word or a Greeke , if first it do agree with Grammaticall construction , and with other approued copies : if also it doe agree in respect of the sense with the circumstances and drift of the place , and with the analogie of faith , it is proper and naturall . I lay downe this rule , not because I thinke that the Hebrew and Greeke text is in all copies corrupted through the malice of the Iewes , as Lindanus doth wickedly calumniate , and after him all Papists : but that the diuers readings , which in some places haue crept in , either by reason of the vnskilfulnesse or negligence and ouersight of the Notaries , might be skanned and determined . As , Psal. 22. 16. In ordinary copies the words runne thus ; Caari , that is , As a Lion my hands and my feete . In other copies the reading is diuers , after this manner : Caaru , They haue digged ( or pierced ) my hands and my feete . Now the rule propounded doth teach that this latter reading is to be followed . For it agreeth . 1. with Grammaticall construction : 2. with the circumstances of the Psalme : 3. with some ancient copies : yea euen by the testimonie of the Iewes . CHAP. VI. Of the right Diuiding of the word . HItherto wee haue spoken of Interpreting the word . Wee are now come to speake of the * right cutting or the right diuiding of it . Right cutting of the word is that , whereby the word is made fit to edifie the people of God. 2. Tim. 2. 15. Study to shew thy selfe approued vnto God , a workeman that neede not to be ashamed , diuiding ( or * cutting ) the word of trueth aright . It is a Metaphor taken it may bee from the Leuites , who might not cut the members of the sacrifices without due consideration . Isai. 50. 4. The Lord hath giuen me the tongue of the learned , that I might know to minister a word in due season to him that is wearie . The partes thereof are two : Resolution or partition , and Application . * Resolution is that , whereby the place propounded is , as a weauers web , resolued ( or vntwisted and vnloosed ) into sundrie doctrines . Act. 18. 28. Mightilie he confuted the Iewes , with great vehemencie publikely shewing by Scriptures that Iesus was that Christ. Resolution is either Notation , or Collection . Notation is , when as the doctrine is expressed in the place propounded . Rom. 3. 9. We haue alreadie proued that all both Iewes and Gentiles are vnder sinne . 10. As it is written ; there is none righteous , no not one . 11. There is none that vnderstandeth , none that seeketh God. 12. All are gone out of the way : they haue been made altogether vnprofitable : there is none that doth good , no not one . Act. 2. 24. Whom God hath raised vp , and loosed the sorrowes of death , because it was impossible that he shuld be held of it . 25. For Dauid saith concerning him , I beheld the Lord alwaies before me : for he is at my right hand , that I should not bee shaken . 26. Therefore did mine heart reioyee , and my tongue was glad , and moreouer also my flesh shall rest in hope . 27. Because thou wilt not not leaue my soule with the dead , neither wilt suffer thine holy one to see corruption . Collection is , when the doctrine not expressed is soundly gathered out of y e text . This is done by the helpe of the nine arguments , that is , of the causes , effects , subiects , adiuncts , dissentanies , names , distribution , and definition . For example . A place . The collection . Iohn 10. 34. Iesus answered them , Is it not written in your law , I said yee are Gods ? From the comparison of the lesser . 35. If hee called thē Gods , vnto whom the word of God was giuen , and the Scripture cannot bee broken : 36. Say yee of me , whom the Father hath sanctified and sent into the world , thou blasphemest , because I said I am the Sonne of God ? A place . The collection from the lesser . 1. Cor. 9. 9. For it is written in the law of Moses , thou shalt not muzzle the mouth of the oxe , that treadeth out the corne . What , hath God care of oxen ? Vers. 4. Haue we not power to eate , and to drinke ? A place . The collection from the contrarie . Gal. 3. 10. For so many as are of the workes of the law are vnder a curse : for it is written , Cursed is euery one , that continueth not in al things which are in the book of the law to do them . Vers. 9. Therfore those which are of faith are blessed with faithfull Abraham . Vers. 11. For the iust shal liue by faith . Vers. 11. And that no man is iustified by the law before God , it is euident . A place . A collection from the Adiunct . Heb. 8. For in rebuking them he saith , Behold , the daies will come , saith the Lord , when I shall make with the house of Israel & with the house of Iudah a new testament . Heb. 8. 13. In that he saith a new testament , hee hath disanulled the old : now that which is disanulled and waxed old is readie to vanish away . In gathering of doctrines we must specially remember that an example in his owne kind , that is , an Ethique , Oeconomique , Politique , Ordinarie , and Extraordinarie example hath the virtue of a general rule in Ethique , Oeconomique , Politique , Ordinarie , & Extraordinarie matters . The examples of the fathers are paterns for vs. 1. Cor. 10. 11. * And whatsoeuer is written , is written for our learning . And it is a Principle in Logique , that the * Genus is actually in all the * species : and a rule in the Optiques , that the generall species of things are perceiued before the particular . A place . The Collection from the Species . Rom. 9. 7. Neither are they all children , because they are the seede of Abraham : but in Isaac shal thy seed be called . 10. Neither he only felt this , but also Rebecca , when shee had conceiued by one , euen by our father Isaac . Vers. 8. That is , they which are the children of the flesh , are not the children of God : but the children of the promise are counted for the seede . Rom. 4. 18. Which Abraham against hope , beleeued vnder hope , &c. 21. Being fully assured that hee which had promised was also able to doe it . 22. And therefore it was imputed to him for righteousnesse . Rom. 4. 23. Now it is not written for him onely , that it was imputed to him for righteousnes , 24. But for vs also , to whom it shal be imputed for righteousnesse , which beleeue in him , that raised vp Iesus our Lord from the dead . That also I adde , that collections ought to be right and sound , that is to say , deriued from the genuine and proper meaning of the Scripture . If otherwise , wee shall draw * any doctrine from any place . Prou. 8. 22. the Greeke translation of the Seuentie Interpreters is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) The Lord hath created me ; it is the speech of Wisedome , that is , of Christ speaking of himselfe . Whence the Arrians collect very wickedly , that the Sonne was created . But in the Hebrew it is ( Iehouah kanneni ) The Lord hath possessed mee . Now the Father possesseth the Son , because hee begat him from eternitie , and because the Father is in the Sonne , and the Sonne in the Father . And so , Gen. 4. 1. When a Sonne was borne vnto Adam , he saith , I haue possessed a man from the Lord. The error perhaps came of this , that * Ectise was either through ignorance or malice put for * Ectese . Augustine also vpon the tenth verse of the 39. Psalme , readeth on this wife : I held my peace because thou hast made me , fecistime . From whence hee doth wittily gather , that it is a marueile that he should holde his tongue , that hath receiued a mouth to speake : whereas ( me ) is neither in the Hebrew nor in the Greeke . And vpon the 72. Psalme and 14. verse he disputeth much about vsuries , and proueth that vsuries are sinnes : whereas there is no such matter in that text . For the words are ; He shall deliuer their soule from deceit and violence , so precious is their blood in his eyes . It shall be lawfull also to gather Allegories : for they are arguments taken from things that are like , and Paul in his teaching vseth them often . 1. Cor. 9. 9. But they are to bee vsed with these cautions : 1. Let them be vsed sparingly and soberly . 2. Let them not be farre fetcht , but fitting to the matter in hand . 3. They must be quickly dispatcht . 4. They are to bee vsed for instruction of the life , and not to proue any point of faith . Any point of doctrine collected by iust consequence is * simply of it selfe to bee beleeued , and doth * demonstrate . Act. 18. 24. And a certaine Iew , named Apollos , borne at Alexandria , came to Ephesus , an eloquent man and mightie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the Scriptures . 28. For mightily he confuted the Iewes publikely with great vehemencie , demonstrating ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by the Scriptures , that Iesus was the Christ. From hence it followeth : First , that humane testimonies whether of the Philosophers or of the Fathers are not to be alleaged . Augustine vpon the 66. Psalme saith thus : If I speake , let no man heare : if Christ speake , woe bee to him that doth not heare . So againe he saith ( De vnitat . Ecclesiae ) Let vs not heare , These things I say , These things he saith : but let vs heare , These things the Lord saith . Yet with this exception , Vnlesse they conuince the conscience of the hearer . Thus Paul alleaged the testimonie of Aratus ; Act. 17. 28. For by him wee liue , and moue , and haue our being , as one of your owne Poets hath said ; For wee are all his progenie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) . 29. Forasmuch then , as we are the progenie of God , &c. As also a saying of Menander , 1. Cor. 15. 33. Be not deceiued , euill * conuersations corrupt good manners . And of Epimenides , Tit. 1. 12. As one of their Prophets hath said , the Cretians are alwaies liars , euill beasts , and slow bellies . And then also it must be done sparingly , and with leauing out the name of the prophane writer . Secondly , that a few testimonies of Scripture are to be vsed for the proofe of the doctrine : and that sometimes there is neede of none . Lastly , hence it followes that the Prophets deliuering their doctrine thus , are not to bee reprooued of other Prophets . 1. Cor. 14. 32. And the spirits of the Prophets are subiect vnto the Prophets . Yet afterwards hee addeth , vers . 37. If any one seeme to be a Prophet or spirituall , let him acknowledge that those things , which I write vnto you , are the commandements of God. CHAP. VII . Of the waies how to vse and applie doctrines . APplication is that , wherby the doctrine rightlie collected is diuerslly fitted according as place , time , and person doe require . Ezek. 34. 15. I will feede my sheepe , and bring them to their rest , saith the Lord. 16. I will seeke that which is lost , and bring againe that which was driuen away , and will bind vp that which was broken , and will strengthen the sicke . Iude 22. And hauing compassion of some in putting difference . 23. And saue other with terror , pulling them out of the flame . The foundation of Application is to know whether the place propounded be a sentence of the Law , or of the Gospell . For when the word is preached there is one operation of the Law , and another of the Gospell . For the Law is thus farre forth effectuall , as to declare vnto vs the disease of sinne , and by accident to exasperate and stirre it vp : but it affords no remedie . Now the Gospel , as it teacheth what is to be done : so it hath also the efficacy of the holy Ghost adioyned with it , by whom we being regenerated , we haue strength both to beleeue the Gospell , and to performe those things which it commaundeth . The Law therefore is the first in the order of teaching : and the Gospell second . It is a sentence of the Law , which speaketh of perfect inherent righteousnes , of eternall life giuen through the works of the Law , of the contrarie sins , and of the curse that is due vnto them . Gal. 3. 10. So many as are of the workes of Law , are vnder the curse ; for it is written , cursed is he whosoeuer abideth not in all things , which are written in the booke of the Law to doe them . Matth. 3. 7. O generation of Vipers , who hath fore-warned you to flee from the anger to come ? 10. And now also is the axe put to the roote of the trees : therfore euery tree , which bringeth not forth good fruit , is cut vp ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and cast into the fire . A sentence of the Gospell is that , which speaketh of Christ and his benefits , and of faith being fruitfull in good workes : as , Iohn 3. 16. So God loued the world , that hee gaue his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish but haue euerlasting life . Hence it is that many sentences , which seeme to belong to the Law , are by reason of Christ to bee vnderstood not legally ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but with the * qualification of the Gospell . Luk. 11. 28. Blessed are those which heare the word of God and keepe it . Deut. 11. This commandement which I command thee this day , is not hidden , nor set a farre off , but it is by thee in thy month and in thine heart . This sentence which is legall in Moses , is euangelicalll in Paul : Rom. 10. 8. Psalm . 119. 1. Blessed are those that are perfect in the way , who walke in the law of Iehouah . 2. Blessed are they that keepe his testimonies and seeke him with their whole heart . Iohn 14. 21. Hee that hath my commandements , and keepeth them , is he that loueth me : he that loueth me shall be loued of my father . 23. If any man doe loue me , hee will keepe my word : and my father doth loue him , and we will come vnto him , and wee will dwell with him . Gen. 6. 9. Noah was a iust and vpright man in his time : Noah walked with God * continually . Gen. 17. 1. I am the strong God , omnipotent , walke alway before me and be vpright . The waies of Application are chieflie seuen , according to the diuers condition of men and people , which is seuenfold : I. Vnbeleeuers who are both ignorant and vnteachable . These men in the first place are to bee prepared to receiue the doctrine of the word . 2. Chro. 17. Iehosaphat sent Leuites throughout the cities of Iudah to teach the people and to bring them from Idols . This preparation is to be made partly by disputing or reasoning with them , that thou maist throughly discerne their manners and disposition , and partly by reprouing in them some notorious sinne , that being pricked in heart and terrified , they may become teachable . Act. 17. 17. Hee disputed in the Synagogue with the Iewes , and with them that were religious , and in the market place with whomsoeuer he met . Act. 9. 3. Now as hee iournied it came to passe , that , as hee was come neere to Damascus , suddenly there shined round about him a light from heauen . 4. And hee fell to the earth and heard a voyce saying to him , Saul , Saul , why persecutest thou me ? 5. And he said , Who art thou Lord ? And the Lord answered , I am Iesus of Nazaret , whom thou doest persecute : it is hard for thee to kicke against the pricks . Act. 16. 27. Then the keeper of the prison awoke out of his sleepe : and when he saw the prison doores open , he drew out his sword , and would haue killed himself , supposing the prisoners had bin fled . 28. Then Paul cried with a loud voice , saying , Doe thy selfe no harme , for we are all here . 29. Then he called for a light , and leaped in , and came trembling , and fell downe before Paul and Silas . 30. And brought them out , and said , Sirs , what must I doe to be saued ? 31. And they said , Beleeue in the Lord Iesus and thou shalt be saued , and thine household . Act. 17. 22. And Paul stood in the midst of Marsstreete , and said , Ye men of Athens , I see that in all things ye are * too superstitious . 23. For as I passed by and beheld your deuotions , I found an altar , wherein was written , Unto the vnknowne God ; whom ye then ignorantly worship , him shew I vnto you . 24. God , that made the world and all things in it , seeing that he is Lord of heauen and earth , dwelleth not in temples made with hands . When now there is hope that they are become teachable and prepared , the doctrine of Gods word is to be declared to them generally in some common termes or ordinarie points . Act. 17. 30. And the time of this ignorance God regarded not , but now he commandeth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all men euerie where to repent . 31. Because hee hath appointed a day , in which hee will iudge the world in righteousnes by that Man whom he hath appointed , whereof hee hath assured all men , in that hee hath raised him from the dead . If they shal approue this doctrine , then it is to be opened to them distinctly & in euery particular ; but if they shall remaine vnteachable without hope of winning them , they are to be left . Matth. 7. 6. Giue not that which is holy vnto dogges : neither cast your pearles before swine , lest they tread them vnder their feete , and turning againe all to rent you . Prou. 9. 8. Reprooue not a scorner , lest hee hate thee . Act. 19. 9. But when certaine men were hardned , and would not obey , speaking euill of the way of the Lord before the multitude , he departed from them , and separated the Disciples from them . II. Some are teachable , but yet ignorant . To these men the Catechisme must bee deliuered , Act. 18. 25. Apollos was catechized ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the way of the Lord. And he spake feruentlie in the spirit , & taught diligently the things of the Lord , knowing only the baptisme of Iohn . 26. And hee began to speake boldlie in the Synagogue . Whom when Aquila and. Priscilla had heard , they tooke him vnto them , and expounded vnto him the way of God more perfectly . Luk. 1. 4. That thou maist know the trueth of those things , whereof thou hast been catechized ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or instructed . The catechisme is the doctrine of the foundation of Christian religion , brieflie propounded for the helpe of the vnderstanding and memorie in questions and answers made by the liuely voyce . The matter therfore of the Catechisme is the foundation of religion . The foundation is a certaine summe of the principles of Christianitie , Heb. 5. 12. For when as concerning the time ye ought to be teachers , yet haue yee neede againe that we teach you the [ first principles of the word ] of God. A principle is that which doth directly and immediatly serue both for the saluation of men and for the glorie of God , which being also denied and ouerturned no saluation can be hoped for . There are especiallie sixe principles : Repentance , Faith , Baptismes , that is , the Sacraments , Imposition of hands , that is , the ministerie of the word by a Synecdoche , the resurrection , and the last iudgement , Heb. 6. 1. 2. 3. The forme of the Catechisme is to handle the elements or grounds plainelie by asking and answering , 1. Pet. 3. 21. To the which also , the figure that now saueth vs , euen baptisme agreeth ( not the putting away of the filthines of the flesh , but the stipulation or * interrogation of a good conscience ) . Act. 8. 37. What doth let me to be baptized ? And Philip said vnto him , if thou beleeuest with all thine heart , thou maist . Then hee answered saying , I beleeue that Iesus Christ is the Sonne of God. Tertullian de resurrect , carnis saith : The soule is not purged with washing , but with answering . And here wee must hold a difference betweene Milke and strong meate , which are the same indeede , but do differ in the manner and fashion of deliuering . Milke is a certaine briefe , plaine and generall explication of the principles of the faith : as when a man doth teach y t we must beleeue one God and three persons , Father , Sonne & holy Ghost ; and that we must relie only vpon the grace of God in Christ ; and that wee ought to beleeue the remission of sinnes ; and when wee are taught that we ought to repent , to obstaine from euill , and to doe that which is good . Strong meate is a speciall , copious , luculent and cleere handling of the doctrine of faith : as when the condition of man before the fall , his fall , originall and actuall sinne , mans guiltinesse , free-will , the mysteries of the Trinitie , the two natures of Christ , the personall vnion , the office of Christ , the imputation of righteousnes , faith , grace , and the vse of the law , are deliuered out of the word of God distinctly and exactly . Moreouer , milke must bee set before babes , that is , those that are rude or weak in knowledge : strong meat must be giuen to such as are of ripe yeres , that is , to them that are better instructed . 1. Cor. 3. 1. Moreouer , brethren , I could not speake vnto you as to spirituall : but I haue spoken vnto you as to carnall , that is , to infants in Christ. 2. I haue fed you with milke , and not with meate . Heb. 5. 13. III. Some haue knowledge , but are not as yet humbled . In such the foundation of repentance ought to bee stirred vp , that is to say , a certaine sorrow which is according to God. 2. Cor. 7. 8. For though I made you sorrie with a letter , I repent not , though I did repent : for I perceiue that the same Epistle made you sorie , though it were but for a season . 9. I now reioyce , not that yee were sory , but that ye sorrowed to repentance : for yee sorrowed according to God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so that in nothing ye were hurt by vs. 10. For sorrow , which is according to God ( or godly ) causeth repentance vnto saluation not to bee repented of : but worldly sorrow causeth death . Sorrow according to God , is a griefe for sinne , euen because it is sinne . To the stirring vp of this affection , in the first place a man must vse the ministerie of the Law , which may beget contrition of heart , or the horrors of conscience , which though it bee not a thing wholesome and profitable of it owne nature , yet is it a remedie necessarie for the subduing of a sinners stubbernnesse , and for the preparing of his minde to become teachable . Now , that this legall sorrow may be wrought , it is fit to vse some choyce parcell of the law , which may reprooue some one notable sinne in men that are not as yet humbled . For sorrow for , and repentance * euen of one sinne is for substance ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sorrow for and repentance of all . Act. 8. 22. Repent therefore of this thy wickednes , and pray God , that if it be possible , the thought of thine heart may be forgiuen thee . Act. 2. 23. Him haue yee taken by the hands of the wicked , being deliuered by the determinate counsell , and foreknowledge of God , and haue crucified and slaine . Psalm . 32. 5. Yea further , if any man being afflicted with the crosse , and with outward calamities haue only a worldly sorrow , that is , if he mourne not for sinne as it is sinne , but for the punishment of sinne , hee is not by and by to be comforted , but first this sorrow is to be turned into that other sorrow which is * according to God : as is the counsell of Physitians in the like case . For if a mans life be in danger by reason of bloud gushing out at his nose : they commaund also that bloud bee let out in his arme or in some other place as the case requireth , that they might stay the course of the bloud which rusheth out at the nostrils , that so they might saue his life , who was readie to yeeld vp the ghost . Then let the Gospell be preached , in the preaching wherof the holy Spirit worketh effectually vnto saluation . For whilst he reneweth men , that they may begin to will and to worke those things that are pleasing to God , he doth truely and properly bring forth in them that sorrow which is according to God and repentance vnto saluation . To the hard-harted the Law must bee vrged , and the curse of the Law must bee denounced with threatning , together with the difficultie of obtaining deliuerance vntill they bee purified in the heart . Matth. 3. 7. And when hee saw many of the Pharises and of the Sadduces come to his baptisme , he said vnto them , O * progeny of Vipers , who hath forewarned you to flie from the wrath to come ? Matth. 19. 16. Good Master , what shall I doe that I may haue eternall life ? 17. And he said vnto him — if thou wilt enter into life , keepe the commaundements . Mat. 23. 13. Woe vnto you Scribes and Pharisies , hypocrites , because ye shut vp the kingdome of heauen before men : for yee your selues goe not in , neither suffer ye those that are entring in ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to go in , &c. Vers. 33. O Serpents , and progeny of Vipers , how shall ye escape the damnation of hell ? But when the beginning of compunction doth appeare , they are presently to be comforted with the Gospell . IIII. Some are humbled . Here we must very diligently consider whether their humiliation bee compleat and sound , or but begun and but light or slight : lest that hee or they , receiuing comfort sooner than is meete , should afterwards wax more hard ; like iron , which being cast into the fornace becomes exceeding hard , after that it is once cold . Let thy proceeding bee after this manner with those , that are humbled in part . Let the Law bee propounded , yet so discreetly tempered with the Gospell , that being terrified with their sinnes , and with the meditation of Gods iudgement , they may together also at the same instant receiue solace by the Gospell . Act. 8. 20. Then Peter said vnto him , thy monie perish with thee , because thou thinkest that the gift of God may be obtained by monie . 21. Thou hast neither part , nor fellowship in this busines , for thine hart is not right in the sight of God. 22. Repent therefore of this thy wickednes , and pray God , that if it be possible the cogitation of thine heart may bee remitted . 23. For I see that thou art in the gall of bitternes , and in the bond of iniquity . Gen. 3. 9. And the Lord God cried vnto Adam , and said vnto him , where art thou ? And God said , who hath shewed thee that thou art naked ? What , hast thou eaten of the fruit of that tree , of which I forbad thee to eat ? 13. And the Lord God said to the woman , what is this which thou hast done ? And the woman said , this Serpent hath seduced me , and I haue eaten . 15. Moreouer , I will put enmitie betwixt thee and this woman , and likewise betweene thy seede and her seede : this shall breake thine head , and thou shalt bruise his heele . 2. Sam. 12. Nathan being sent from God , by a parable which hee doth propound , he recalleth Dauid to the conscience of his fact , and pronounceth pardon to him being penitent . The doctrine of faith and repentance and the comforts of the Gospell ought to be promulged and tendred to those that are fully humbled . Luk. 4. 18. The Spirit of the Lord is vpon me , therefore he hath annointed mee to preach glad tidings to the poore : he hath sent me to heale the contrite in heart , to preach deliuerance to the Captiues , and to the blind the recouerie of their sight , and to set at libertie those that were broken . Act. 2. 37. When they heard these things , they were pricked in heart , and said vnto Peter , and the rest of the Apostles , Men and Brethren , what shall wee doe ? 38. And Peter said vnto them : Repent and bee baptised euerie one of you in the name of Iesus Christ for the remission of sinnes . Matth. 9. 13. I came not to call the iust , but sinners vnto repantance . V. Some doe beleeue . To these must be propounded . 1. The Gospell of iustification , sanctification , and perseuerance . 2. The law without the curse , whereby they may be taught to bring forth fruites of new obedience beseeming repentance . Rom. 8. 1. There is no condemnation to those that are in Christ Iesus . 1. Tim. 1. 9. The law is not appointed for the righteous . Let the Epistle of Paul to the Romans be the example . 3. Howsoeuer the curse of the law is not to be vrged against the person that is righteous and holy in the sight of God , yet it is to be vrged against the sinnes of the person , which are remaining . And as a father doth oftentimes set his yron rods that are appointed for the seruants before the eyes of his sonnes , that they may be frayed : so the meditation of the curse is to be stirred vp very often in the faithfull themselues , left they should abuse the mercie of God to licencious liuing , and that they may be more fully humbled . For sanctification is but in part : therefore that the remainders of sinne may bee abolished , wee must alwaies begin with the meditation of the law , and with the feeling of sinne , and make an end in the Gospell . VI. Some are fallen . Those that are fallen are they , which doe in part fall from the state of grace . Falling is either in faith or in manners . Falling in faith is either in the knowledge of the doctrine of the Gospell , or in the apprehending of Christ. Falling in knowledge is a declining into error , whether lighter or fundamentall . Now vnto those that fall thus , that doctrine which doth crosse their error , is to be demonstrated and inculcated ( or beaten vpon them ) together with the doctrine of repentance , and that with a brotherly affection . Take for an example the Epistle of Paul to the Galatians . 2. Tim. 2. 25. Instructing them with meekenes that are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) contrarilie affected : if God at any time will giue them repentance that they may know the trueth . The fall which is in apprehending Christ , is desperation . For the restoring of those that doe despaire , there are to be vsed a Triall , and the Remedie . The Triall or Search is either of the cause of the temptation , or of their estate . The triall of the Cause is made fitly by priuate confession . Iam. 5. 17. Confesse your sinnes one to another , and pray for one another that ye may be healed . But lest that confession should bee made a kinde of racke or torture , it must be limited with these prouisoes . 1. It ought to be free , and not compelled : because saluation depends not vpon it . 2. It must not be of all sinnes , but of those onely which wring the conscience , which vnlesse they doe reueale , greater danger may hang ouer their heads . 3. Let it chiefely be made to Pastours ; yet so as that we must know that it may be safely made to other faithfull men in the Church . The Triall of their estate is , whereby we make diligent inquirie whether they be vnder the law , or vnder grace . That this may manifestly appeare , we must by asking of questions first draw out of them , whether they be displeased with themselues , because they haue displeased God , that is to say , whether they hate sinne as it is sinne : which is the foundation of repentance vnto saluation . Secondly , we must demaund of them , whether they haue or doe feele in their heart a desire to be reconciled with God , which is the ground of a liuely faith . When Triall is made , the Remedie must be applied vnto them out of the Gospell , which is double . First , some euangelicall meditations are to bee often inculcated and pressed vpon them : as 1. That their sinne is pardonable . 2. That the promises are generall in respect of beleeuers , and that they are indefinite in respect of particular men , and doe exclude no man. 3. That the will to beleeue is faith , Psalm . 145. 19. Reuel . 21. 6. 4. That sinne doth not abolish grace , but rather ( God turning all things vnto the good of those that are his ) doth illustrate it . 5. That all the works of God are done by contrarie meanes . Secondly , they must be intreated to stirre vp in them in the very bitternes of the temptation , their faith which hath lien in a swoune , and bin * couered ( as it were with ashes ) and that they would certainely set downe with themselues that their sinnes are forgiuen them , and that it would please them to struggle manfully in prayer either alone or with others against carnall sense and humane hope . And that they may performe these things , they must be very earnestly beaten vpon , and those that are vnwilling must in a manner bee constrained . Psalm . 130. 1. Out of the depths haue I called to thee , O Lord. 2. Lord listen vnto my voyce : let thine eares attend to the voice of my praiers . Psalm . 77. 1. My voice came to God when I prayed , my voice went to God , that hee would turne his eare ( vt aduertat aurem ) vnto me . 2. In the day of my distresse I besought the Lord. Rom. 4. 18. Who ( Abraham ) against ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hope beleeued vnder hope , that he should be the father of many nations . Now that these medicines may be of force , that ministeriall power of binding and loosing is to be vsed according to the forme prescribed in the word . 2. Sam. 12. 13. Then Dauid saidto Nathan , I haue sinned against the Lord : Wherefore Nathan saied to Dauid , Godhath also forgiuen thy sinne : thou shalt not dye . 2. Cor. 5. 20. Therefore wee are Embassadours in the name of Christ , God as it were beseeching you by vs : Wee pray you in the name of Christ that yee would be reconciled to God. And if perhaps Melancholie trouble the minde , the helpe of the medicine must be in priuate sought for . Falling in manners is , when any faithfull man falleth to the committing of some actuall sinne in life . As Noahs drunkennesse , Dauids adulterie , Peters deniall &c. To those that are fallen thus , forsomuch as grace remaining in respect of her vertue and habit may be lost for a time in respect of sense and working ; the Law must bee propounded being mixed with the Gospell : because a new acte of sinne requires a new acte ( or worke ) of faith and repentance . Isa. 1. 4. Ah , sinfull nation , a people laden with iniquitie , a seede of the wicked , corrupt children : they haue forsaken the Lord : they haue prouoked the holy one of Israel to anger , they are gone backeward . 16. Wash you , make you cleane , take away the euill of your works from before mine eyes , &c. 18. Come now , and let vs reason together , saith the Lord ; Though your sinnes were as crimsin , they shall bee made white as snow : though they were red like skarlet , they shall be as wooll . VII . There is a mingled people . Amixt people are the assemblies of our Churches . To these any doctrine may be propounded , whether of the Law or of the Gospell : if the * limitation and circumscription of the doctrine be made to those persons , for whom it is conuenient . Iohn 7. 37. Now in the last and great day of the Feast , Iesus stoode and cried , saying , If any man thirst let him come vnto mee and drinke . And this was the manner of the Prophets in their Sermons , to denounce iudgements and destruction to the wicked : and to promise deliuerance in the Messias to those that do repent . A * doubt . If any man shall despaire in the publike congregation , when the rest are hardened , what ought to be done ? * Ans. Let those that are hardened , heare the Law circumscribed within the limits of the persons , and of the vices : and let the afflicted conscience heare the voyce of the Gospell applied in speciall manner vnto it . CHAP. VIII . Of the kinds of Application . APplication is either * Mentall or * Practicall . Mentall is that , which respecteth the minde : and it is either doctrine or * Redargution . 2. Tim. 3. 16. The whole Scripture is giuen by Gods inspiration , and is profitable for doctrine ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for Redargution or improouing , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for correction ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and for instruction ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in righteousnesse . 17. That the man of God may be perfect , being perfectly instructed vnto euery good worke . Doctrine is that , whereby doctrine ( or teaching ) is vsed for the information of the minde to a right iudgement concerning things to be beleeued . Redargution is that , whereby teaching is vsed for the reformation of the minde from error . In confutations , which are made publikely before the assembly , these cautions must be vsed . 1. The thing that is determined ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or the state of the question that is to bee discussed must bee throughly vnderstood . 2. Let those errors onely be reprooued , which trouble the Church , in which we liue : all other being altogether let alone , which doe either lie dead , or are externall : vnlesse some daunger bee readie to ensue of them . Matth. 16. Beware of the leauen of the Pharisees and Saduces . Mark. 9. Take heede , and beware of the leauen of Herod . Reue. 2. The men of Pergamus are warned to beware of the Nicolaitans , to whom some of them did assent . 3. If the error be out of the foundation of faith , the confutation must not onely be Christianlike , as it should be euer : but also a friendly , a gentle and brotherly dissention . Practicall application is that which respecteth the life and behauiour . And it is instruction ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and correction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Instruction is that , whereby doctrine is applied to frame a man to liue well in the * family , common-wealth , and Church . To this place belong consolation and exhortation . Rom. 15. 4. Correction is that , wherby the doctrine is applied to reforme the life from vngodlines and vnrighteous dealing . Hitherto belongs admonition . This must be done , first generally , the circumstances of the persons being omitted . 2. Sam. 12. Nathan brings Dauid to the knowledge of his sinne by the helpe of a generall parable . Act. 19. 26. Ye see and heare , that not onely at Ephesus , but almost throughout all Asia , this Paul hath perswaded and turned away much people ( because he saith that those are not Gods which are made with hands . ) 35. Then the Towne Clerke , when hee had stayed the people , said , Ye men of Ephesus , &c. 37. Ye haue brought hither these men , which haue neither committed sacriledge , neither [ doe blaspheme ] your goddesse . Afterwards , if the former reproofe preuaile not , it must be vrged after a more speciall manner . 1. Tim. 5. 20. Them that sinne , rebuke openly , that the rest may also feare . But alwaies , in the very hatred of sinne , let the loue of the person appeare in the speeches : and let the Minister include himselfe ( if he may ) in his reprehension , that it may bee more milde and gentle . Dan. 4. 16. Then Daniel — said , My Lord , the dreame be to them that hate thee , and the interpretation thereof to thine enemies . 17. The tree , which thou sawest — it is thou , 19. Gal. 2. 15. We that are Iewes by nature , and not sinners of the Gentiles . 1. Cor. 4. 6. These things , Brethren , I haue by a kinde of figure translated to my selfe , and to Apollo for you , that yee might learne by vs not to be wise aboue that which is written . Now these foure kinds of application doe offer themselues in euery sentence of the Scripture . I will also set downe that example , which Illyricus hath propounded . Illyricus in his booke of the way to vnderstand the Scriptures . Tract . 1. Matth. 10. 28. Feare yee not them which kill the bodie , but are not able to kill the soule : but rather feare him , which is able to destroy both soule and bodie in hell . 29. Are not two Sparrowes sold for a farthing , and one of them shall not fall on the ground without your Father ? 30. Yea , and all the haires of your head are numbred . 31. Feare yee not therefore , yee are of more value than many Sparrowes . It were easie to draw from hence many doctrines : partly of the confession of the faith : and partly concerning ( Gods ) prouidence . * Doctrine 1. That it is needfull for vs publikely to professe the doctrine which we know , so often as there is need . 2. That wee must make confession also with the hazzard of goods and life . 3. That our life should bee contemned in comparison of Christ and his trueth . 4. That eternall punishments to be suffered both in soule and bodie are prepared for those that are not affraid to denie Christ , and his trueth . 5. That God is intent and readie to gouerne vs , that we might make our confession aright . 6. That the prouidence of God is not onely generall , but also speciall , which is diligently occupied about all our smallest matters , yea euen the haires of our head . * Redargution . 1. Those doe erre , who thinke it to bee sufficient , if in heart they doe embrace the faith and a right opinion concerning religion : and that it is at a mans choise in the meane season to graunt or affirme any thing before men , as the condition of the place , time , and persons requireth ; especially when the life seemeth to be in imminent danger to be lost . 2. The Epicures erre , in that they denie the diuine prouidence : because they thinke it too base for the Maiestie of God to take care of humane affaires . 3. The Stoicks doe erre , who imagine that all things are gouerned by the fate , ( or an vnresistable & violent necessitie . ) 4. They doe erre who make chaunce and fortune , without any wise ordination of the diuine prouidence . 5. The Pelagians do erre in giuing more than is due to mans strength , as if it were put in mens power to embrace the faith at their pleasure , to continue constant in the same , and to confesse it to the end without feare . 6. They doe erre , who doe leane more vpon outward things and inconstant riches , than vpon the power and goodnesse of God. * Instruction . 1. Thou must to the vtmost of thy power labour to haue the true feare of God before thine eyes : because thou now hearest that one God is to be feared aboue all men . 2. Thou must learne such a contempt of humane things , as that thou maist alwaies desire , hauing forsaken them , to depart hence , and to bee ioyned together with Christ in the heauens . 3. The consideration of ( Gods ) speciall prouidence doth cause thee to thinke of the presence of God that Beholder , to craue his helpe , and also to beleeue that thou art helped in all things , and finally that there is no danger so terrible , but hee both can and will deliuer thee from , when it is fit . * Correction . 1. These words of Christ correct their negligence , who in their prayers do not craue of God sincere loue , that being inflamed with it they may not refuse to lay downe their life for his name . 2. The negligence of those men is also taxed , which doe not acknowledge and behold the prouidence of God shewing it selfe in all things . 3. Those are reproued , who giue not God thanks for vouchsafing to gouerne and defend vs and all things that belong vnto vs by his prouidence . 4. Those are reprooued , that abuse the good creatures of God , seeing that it is manifest that God hath care of all things . Thus any place of Scripture ought to be handled : yet so as that all the doctrins be not propounded to the people , but those onely , which may bee fitly applied to our times and to the present condition of the Church . And they must not onely be choice ones , but also few , lest the hearers bee ouercharged with their multitude . CHAP. IX . Of Memorie in Preaching . BBecause it is the receiued custom for Preachers to speak * by heart before the people , some thing must bee here annexed concerning memory . Artificial memorie , which standeth vpon places and images , will very easilie without labour teach how to commit sermons to the memorie : but it is not to be approoued . 1. The animation of the image , which is the key of memory , is impious ; because it requireth absurd , insolent and prodigious cogitations , and those especially , which set an edge vpon and kindle the most corrupt affections of the flesh . 2. It dulleth wit and memorie , because it requireth a threefold memorie for one : the first of the places : the second of the images : the third of the thing that is to be declared . It is not therefore an vnprofitable aduise , if he that is to preach doe diligentlie imprint in his mind by the helpe of dsposition either axiomaticall , or syllogisticall , or methodicall the seuerall doctrines of the place he meanes to handle , the seuerall proofes and applications of the doctrines , the illustrations of the applications , and the order of them all : in the meane time nothing carefull for the words , Which ( as Horace speaketh ) will not vnwillingly follow the matter that is premeditated . Uerbaque praeuisam rem non inuita sequentur . Their studie hath many discommodities , who doe con their written sermons word for word . 1. It asketh great labour . 2. He which through feare doth stumble at one word , doth both trouble the congregation , and confound his memorie . 3. Pronunciation , action , and the holie motions of affections are hindred ; because the mind is wholly bent on this , to wit , that the memorie fainting now vnder her burthen may not faile . CHAP. X. HItherto hath bin spoken of the preparation or prouision of the sermon : the Promulgation or vttring of it followeth . In the Promulgation two things are required : the hiding of humane wisedome , and the demonstration ( or shewing ) of the spirit . Humane wisedome must bee concealed , whether it be in the matter of the sermon , or in the setting forth of the words : because the preaching of the word is the Testimonie of God , and the profession of the knowledge of Christ , and not of humane skill : and againe , because the hearers ought not to ascribe their faith to the gifts of men , but to the power of Gods word . 1. Cor. 2. 1. When I came vnto you brethren , I came not with the eminencie of eloquence or of wisdome , declaring vnto you the testimonie of God. 2. For I did not decree to know any thing among you but Iesus Christ , and him crucified . 5. That your faith should not consist in the wisedome of men , but in the power of God. If any man thinke that by this meanes barbarisme should bee brought into pulpits ; hee must vnderstand that the Minister may , yea and must priuatly vse at his libertie the artes , philosophie , and varietie of reading , whilest he is in framing his sermon : but he ought in publike to conceale all these from the people , and not to make the least oftentation . Artis etiam est celare artem ; it is also a point of Art to conceale Art. The Demonstration of the spirit is , when as the Minister of the word doth in the time of preaching so behaue himselfe , that all , euen ignorant persons & vnbeleeuers may iudge , that it is not so much hee that speaketh , as the Spirit of God in him and by him . 1. Cor. 2. 4. Neither was my speech and my preaching in the perswasiue words of mans wisedome , but in the demonstration of the spirit and of power . And 14. 42. If all prophecie , and there enter in an vnbeleeuer , or one that is ignorant , hee is reprooued of all , be is iudged of all . 25. And so the secrets of his hart are disclosed , & so falling vpon his face , he willworship God , returning word that God indeed is amōg you . And 4. 19. I wil come vnto you shortly — and I wil know not their * words that are puffed vp , but their power . 20. For the kingdome of God is not in words but in power . Mich. 3. 8. I am filled with power by the spirit of the Lord , and with iudgement and might to shew Iacob his defection , and to Israel his sinne . This makes the ministerie to bee liuely and powerfull . Luk. 11. 27. And it came to passe , when he had spoken these things , that a certaine woman of the multitude lifting vp her voyce said vnto him , Blessed is the wombe that bare thee , and the breasts that gaue thee sucke . This demonstration is either in speech or in gesture . The speech must be spirituall and gracious . That speech is spirituall , which the holy Spirit doth teach . 1. Cor. 2. 13. Which things also we speake , not in the words , which mans wisedome teacheth , but which the holy Ghost teacheth , comparing spirituall things with spirituall things . And it is a speech both simple and perspicuous fit both for the peoples vnderstanding and to expresse the maiestie of the spirit . Act. 17. 2. Paul disputed with them three sabbath dayes out of the Scriptures . 3. Opening ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and shewing that Christ must suffer and rise againe . Gal. 3. 1. O yee foolish Galatians : — to whom Iesus Christ before was described in your sight , and among you crucified . 2. Cor. 4. 2. But wee haue cast from vs the clokes of shame , and walke not in craftines , neither handle we the word of God deceitfullie : but in declaration of the trueth wee approoue our selues to euery mans conscience in the sight of God. 3. If our Gospell be then hid , it is hid to them that perish . 4. In whom the God of this world hath blinded the mindes , that is , of the infidels . &c. Wherefore neither the words of arts , nor Greeke and Latin phrases and quirks must bee intermingled in the sermon . 1. They disturbe the mindes of the auditours , that they cannot fit those things which went afore with those that follow . 2. A strange word hindreth the vnderstanding of those things that are spoken . 3. It drawes the mind away from the purpose to some other matter . Here also the telling of tales , and all profane and ridiculous speeches must be omitted . The speech is gracious , wherein the grace of the heart is expressed . Luk. 4. 22. And all bare witnes of him , and wondred at the gracious words , which proceeded out of his mouth . Iohn 7. 46. The Officers answered , neuer man spake like this man. Grace is either of the Person , or of the Ministerie . Grace of the person is the holines of the heart , and an vnblameable life : Which howsoeuer it makes not a Minister , yet is it very necessarie . 1. Because the doctrine of the word is hard both to bee vnderstood and to bee practised , therefore the Minister ought to expresse that by his example , which he teacheth , as it were by a type . 1. Pet. 5. 3. Not as though yee were Lords ouer Gods heritage , but that yee may be examples ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 types ) to the flocke . 1. Tim. 4. 12. Be an example to the faithfull , both in word and conuersation . Phil. 4. 8. Furthermore , brethren , whatsoeuer things are true , whatsoeuer things are honest — thinke on these things . 9. Which yee haue both learned , and receiued , and heard , and seene in me , those things doe , and the God of peace shall be with you . 2. He that is not godly , howsoeuer he may vnderstand the scriptures , yet doth he not perceiue the inward sense and experience of the word in his heart . Psalm . 25. 8. The Lord is good and right , therefore he teacheth sinners his way . 9. He maketh the meeke to walke in the Law , and teacheth the meeke his way . Amos 3. 7. Surely the Lord God will doe nothing , but he reuealeth his secret to his seruants the Prophets . Gen. 18. 17. And the Lord said , Shall I hide from Abraham the thing which I am about to do ? 18. Seeing that Abraham shall be indeede the father of a great and mightie nation , &c. 29. For I know him that he will command his sonnes and his household after him , that they keepe the way of the Lord to doe righteousnes and iudgement . 3. It is a thing execrable in the sight of God that godly speech should bee conioyned with an vngodly life . Psalm . 50. 16. 17. Vnto the wicked God saith , what hast thou to doe to declare mine ordinances , and to take my couenant into thy mouth , seeing thou hatest to be reformed . It is a strange sight to see him , that is the guide of the way to others , to wander out of the way himselfe , and to see a Physitian of others to be full of botches himselfe in the meane while , as Nazianzene speaketh . 4. It is an ecclesiasticall secret : That the Minister ought to couer his infirmities , that they bee not seene . For the simple people behold not the ministerie , but the person of y e Minister . Herod heard Iohn Baptist willingly , not because hee was a good minister , but because he was a good man. Mark. 6. 20. Well saith * Nazianzene , He that teacheth sound doctrine , and liues wickedly , reacheth that with one hand , which he cleeketh away with the other . Chrysostome vpon the 25. of Matthew saith : The doctor of the Church by teaching well and by liuing wel instructeth the people how they ought to liue well : but by liuing ill he doth instruct God how to condemne him . And in his 30. Hom. in Act. It is an easie matter to shew wisedome in words , teach me to liue by thy life : this is the best teaching . For words make not such an impression in the soule as workes doe . 5. A Minister , that is wicked either openly or secretly , is not worthie to stand before the face of the most holy , and the almightie God. Ier. 15. 19. Therefore thus saith the Lord , If thou returne , then will I bring thee againe and thou shalt stand before me . Isai. 6. 6. Then flew one of the Seraphims vnto me with an hot coale in his hand , which hee had taken from the Altar with the tongues . 7. And hee touched my mouth and said , Loe , this hath touched thy lips , and thine iniquitie shall bee taken away , and thy sinne shall bee purged . 8. Also I heard the voyce of the Lord , saying , Whom shall I send ? and who shall goe for vs ? Then I said , Here am I , send me . Leuit. 10. 3. Then Moses said to Aaron , This is that which the Lord said , I will be sanctified in them that come neere vnto me , and I will bee glorified before the sight of all the people . And hence it is that the iudgements of God remaine for wicked Ministers to tremble at . 1. Sam. 2. 17. Therefore the sinne of the young men was very great before the Lord : for men abhorred the offering of the Lord. &c. ver . 25. They obeyed not the voyce of their father , because the Lord meant to slay them . The parts of sanctitie are especially , 1. A good conscience . 2. Cor. 1. 12. For our reioycing is this , the testimonie of our conscience , that in simplicitie and godly sinceritie , and not in fleshly wisedome , but by the grace of God , wee haue had our conuersation in the world . 1. Timothie 1. 19. Keeping faith and a good conscience , which some hauing put away as concerning the faith haue made Ship-wreck . Act. 24. 16. And herein I endeauour my selfe to haue alway a cleere conscience towards God , and towards men . If this bee wanting , the mouth of the speaker is shut . Isai. 56. 10. Their Watchmen are all blind : they haue no knowledge , they are all dumbe dogges , they cannot barke , they lie and sleepe , and delight in sleeping . 2. An inward feeling of the doctrine to be deliuered . Wood , that is capable of fire , doth not burne , vnles fire be put to it : and he must first be godly affected himselfe , who would stirre vp godly affections in other men . Therefore what motions a sermon doth require , such the Preacher shall stirre vp priuatly in his owne mind , that hee may kindle vp the same in his hearers . 3. The feare of God , whereby , being throughly strucken with a reuerent regard of Gods Maiestie , hee speaketh soberly and moderately . 4. The loue of the people . 1. Thess. 27. But were gentle amōgst you , as a nurse that cherisheth her children . And that this affection may appeare , the Ministers dutie is to pray seriously and feruently for the people of God. 1. Sam. 12. 23. God forbid that I should sin against the Lord and cease praying for you . 5. The Minister must also be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) venerable , that is , such a one as is to be reuerenced for constancie , integritie , grauitie and trueth-speaking , who also knoweth how to performe reuerence to others either priuatly or publikely , as is befitting the persons of all his hearers . 6. Hee must bee ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) temperant , who restraineth inwardly his ouer vehement affections , and hath his outward fashions and gestures moderate and plaine , by the which dignitie and authoritie may bee procured and preserued . Therefore hee must be neither couetous ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a louer of siluer ) nor ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a follower of wine , nor litigious , nor a striker , nor wrathfull : And let the young men exercise themselues to godlines , and flie the lusts of youth . 1. Tim. 4. 7. The grace of the ministerie is . 1. to be apt to teach ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 1. Timothie 3. 2. Now Pauls meaning is , that it is not only decent and laudable if this gift be had , but also that it is so necessary , as that may not be wanting . For this consideration Nazianzene refused a bishopricke : and Theophylact vpon this place saith , that this dutie of teaching is especially of all other necessarie to be found in Bishops . In the Nicene and Miletian Councell , this was imposed in stead of a punishment , to hold the name of a Minister , but not to preach the Gospell . 2. Authoritie , whereby he speaketh as the Embassadour of the great Iehouah . Tit. 2. 15. These things speake and exhort , and rebuke with all authoritie . 1. Pet. 4. 11. If any man speake , let him speake as the oracles of God. 3. Zeale , whereby being most desirous of Gods glory he doth endeuour to fulfill and execute the decree of election concerning the saluation of men by his ministerie . Iob 32. 18. I an full of matter , and the spirit within me compelleth me . 16. Behold , my bellie is as the wine which hath no vent , and like the new bottels that brast . 2. Tim. 2. 25. Instructing them — prouing if God at any time will giue them repentance , that they may know the trueth . Col. 1. 28. 29. Admonishing euery man — that wee may present euery man perfect in Christ Iesus . Gesture is either in the action of the voyce or of the bodie . The voyce ought to be so high , that all may heare . Isai. 58. 1. Crie aloud , and spare not : lift vp thy voyce like a trumpet . Iohn 7. 37. In that last and great day of the feast Iesus stood vp and cried , Act. 2. 14. And Peter standing with the eleuen lift vp his voyce and said . In the doctrine hee ought to bee more moderate , in the exhortation more feruent and vehement . Let there be that grauitie in the gesture of the body , which may grace the Messenger of God. It is fit therefore , that the trunke or stalke of the bodie being erect and quiet , all the other parts , as the arme , the hand , the face and eyes haue such motions , as may expresse and ( as it were ) vtter the godly affections of the heart . The lifting vp of the eye and the hand signifieth confidence . 2. Chron. 6. 13. Salomon made a brazen scaffold , and set it in the middest of the court — and vpon it hee stoode , and kneeleddowne vpon his knees before all the congregation of Israel , and stretched out his hands towards heauen . 14. And said , O Lord God of Israel , &c. Act. 7. 55. And Steuen being full of the holy Ghost , bending his eies vp to heauen beheld the glory of God. The casting downe of the eyes signifieth sorrow and heauines . Luk. 18. 13. But the Publican standing afarre off would not so much as lift vp his eyes vnto heauen , but hee smote his breast saying , God be mercifull to me a sinner . Concerning the gesture other precepts cannot be deliuered ; only , let the ensample of the grauest Ministers in this kind be in stead of a Rule . CHAP. XI . Of conceiuing of Prayer . HItherto hath bin spoken cōcerning Preaching of the word : it remaineth now to speake of the conceiuing of praiers : which is the second part of Prophecying , whereby the Minister is the voyce of the people in calling vpon God. Luk. 11. 1. One of his Disciples said vnto him , Lord , teach vs to pray , as Iohn also taught his Disciples . 1. Sam. 14. 24. Here are to be considered : 1. The matter thereof , first the wants and sinnes of the people : and then the graces of God and the blessings they stand in neede of . 1. Tim. 2. 1. I exhort therefore aboue all things , that supplications — be made for all men . 2. For Kings and those that are in authoritie . Tertul. Apolog. saith , Wee doe all pray for all Emperours , that they may obtaine a long life , a quiet raigne , a safe familie , couragious armies , a faithfull Counsell , loyall subiects , a peaceable world , and whatsoeuer things are desired of a man and of Caesar , Againe : Wee pray for Emperours , for their ministers and powers , for the state of the time , for the quietnes of their affaires , and for the delaying of their death . The Lords prayer reduceth this matter to sixe heads , which are Gods glorie , kingdome , obedience , the preseruation of the life , the remission of sinnes , and the strengthning of the spirit . 2 The forme thereof . 1. Let there be one voyce , and that the Ministers alone , the people being in the meane while silent , and shewing their assent at the end , by saying Amen . Act. 4. 24. Who when they had heard these things , they lift vp their voyce with one accord vnto God , and said , &c. Nehem. 8. 6. And Ezra praised the Lord the great God , and all the people answered , Amen , Amen . 1. Cor. 14. 16. Else , when thou blessest with the spirit , how shall he that supplieth the place of the vnlearned say Amen at thy giuing of thankes . Iustine in his 2. Apolog. to Antoninus , saith : When the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) President hath finished his prayers and thankes-giuings , all the people that are present , crie out with a fauourable approbation , saying , Amen . Athanasius Apolog. ad Constant. Imp. Euseb. lib. 7. cap. 8. Ierome Prooem . 2. in Gal. 2. Let the voyce bee vnderstood . 1. Cor. 14. 15. I will pray with the spirit , I will pray also with the vnderstanding : I will sing with the spirit , I will sing with the vnderstanding also . 3. Let the voice be continued , not iagged and abrupt , that idle repetitions may be auoided , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 6. 7. 4. The parts , which are three : Consideration , Ordering , and Vttering of it . Consideration is that , whereby fit matter for the framing of prayers is diligently searched for . Ordering is that , whereby the matter being found out is disposed in the mind in a certaine order . Prolation or vttring of it is that , whereby it is orderly pronounced in publike to the edifying of the people . Trin-vni Deo Gloria . THE ORDER AND SVMME of the sacred and only methode of Preaching . 1. To read the Text distinctly out of the Canonicall Scriptures . 2. To giue the sense and vnderstanding of it being read , by the Scripture it selfe . 3. To collect a few and profitable points of doctrine out of the naturall sense . 4. To applie ( if he haue the gift ) the doctrines rightly collected to the life and manners of men , in a simple and plaine speech . The Summe of the Summe . Preach one Christ by Christ to the praise of Christ. The Writers which lent their helpe to the framing of this Arte of Prophecying are : Augustine , Hemingius , Hyperius , Erasmus , Illyricus , Wigandus , Iacobus Matthias , Theodorus Beza , Franciscus Iunius . Soli Deo gloria . Notes, typically marginal, from the original text Notes for div A09449-e10 1 2 3 4 Notes for div A09449-e240 Exo. 10. 21. Psa. 147. 19 Exo. 13. 22 Notes for div A09449-e440 * or when . Notes for div A09449-e2330 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , the word of God is the whole and onely matter , about which preaching is exercised : it is the field in which the Preacher must containe himselfe . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * The Maior , or Proposition . * The Minor or Assumption . * The conclusion . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Eeclesiastes . * The booke of Canticles . * Or husband and spouse . * That is , the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Probatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3500. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Opening of the text . * Of sound iu de ement : or sound , & iudicious , and consonant to Gods word . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * occulta . * quia . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * irata . * Vexillum . * loafe . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Signi . Beneplaciti . * Vbique passim . * Non. * That is , when one or moe words are wanting . * VVhen some words abound . * It is when vvords signifie more then shew for or seem . * Coiunctio . * They inlarge the sense . * It is when the contrarie to that which was spoken is meant , it is used in slouting sometimes . * That is , the second foureteenth generation , mentioned in Mat. 1. 17 in vvhich place three fourteeene generations are set down * De iure . according to law or equitie . * That is , as fully finished , or as but in the finishing . Vltimi ann● . * To vnderstand this , reade Deut. 25. 5. These Aduerbs and Coniunctions I doe of purpose not translate , as being fittest in Latin. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Rom. 15. 4 * Or general . * Or specials and particulars of that kind or generall . * Aduerb . any thing out of any thing , quidlibetè quolibet . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath created . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be hath possessed . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Euangelicè . * Indefinenter . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Or , though but. * Godly . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Sopitam fidem . Isa. 1. 1 , 2 , 3 , 4. * i. If it be limited and meant to them . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Improouing , confuting . * Or gouernment of the familie , oiconomia . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Memoriter . * Non verba , sed virtutem . * In verse . 
A09445	----	Of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. Delivered publickly in the Vniuersitie of Cambridge, by Maister Perkins. Taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of Maister Perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected. Perkins, William, 1558-1602. 1605 Approx. 233 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09445 STC 19733 ESTC S102894 99838656 99838656 3042 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09445) Transcribed from: (Early English Books Online ; image set 3042) Images scanned from microfilm: (Early English books, 1475-1640 ; 1149:10) Of the calling of the ministerie two treatises, discribing the duties and dignities of that calling. Delivered publickly in the Vniuersitie of Cambridge, by Maister Perkins. Taken then from his mouth, and now dilligently perused and published, by a preacher of the word with a preface prefixed touching the publishing of Maister Perkins his workes, & a catalogue of all such particulars thereof, as are to bee expected. Perkins, William, 1558-1602. Crashaw, William, 1572-1626. [16], 52, [8], 127, [1] p. By I. R[oberts] for William Welby, and are to be sold at his shop in Paules-Churchyard, at the signe of the Grayhound, Imprinted at London : 1605. Dedication signed: W. Crashawe. Printer's name from STC. In two parts; part 2 has a separate divisional title page, "The second treatise of the duties and dignities of the ministerie, by Maister Perkins", and separate pagination and register. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Clergy -- Office -- Early works to 1800. Vocation, Ecclesiastical -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Judith Siefring Sampled and proofread 2004-10 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion OF THE CALling of the Ministerie two Treatises , discribing The Duties and Dignities of that Calling . DELIVERED PVBlickly in the Vniuersitie of Cambridge , by Maister Perkins . Taken then from his mouth , and now dilligently perused and published , by a Preacher of the word With a preface prefixed touching the publishing of Maister Perkins his works , & a Catalogue of all such particulars thereof , as are to bee expected . 1 Cor. 4.1 . Let a man so thinke of vs as of the Ministers of Christ , and disposers of the secrets of God. Imprinted at London by I. R. for Willliam Welby , and are to be sold at his shop in Paules-Churchyard , at the signe of the Grayhound . 1605. To the Right Worshipfull Sir Edward Cooke Knight , his Maiesties Attorney Generall , and Sir Thomas Heskith Knight , Attorney of his Highnes Court of Wardes & liueries , and one of his Maiesties Honourable Counsell in the North , two of Gods principall Attorneyes in the Cause of true Religion . Grace and peace from Iesus Christ. RIght Worshipfull , giue mee leaue to put you both in one Epistle , whō one seruice , one place , one profession , one order , & one Religion haue so neerely combined : As you are Brethren many waies , and especially in the profession & practise of one Religion : so vouchsafe to be ioynt Patrons of this little after-birth , this faetus posthumus , of that vvorthy man Ma. Perkins , now deceased . I send you heere one of the shortest , and one of the sweetest of his Treatises : had it been as well brought foorth by me , as it ws begot by him , it had beene a child not vnwoorthy of so great a father : but seeing it is now as a fatherles child , be you the Tutors to this Orphane , at whose hands Orphanes and Wards haue euer been well vsed . The father whilst he liued was a shining light in this our Church , and beeing dead , is a shining starre in heauen , for he turned manie to righteousnes , and his doctrine will shine in Christian Churches vvhilst the sunne shineth vppon the earth . The subiect of this Treatise is the Ministerie , whereof are layde downe the duties & dignities . And well dooth he couple these two together : for some can challenge the dignities of the Ministerie , and cunningly cast the duties frō theyr shoulders : others performe the duties but are kept from the dignities dulle belonging to that calling : but as hee that will doe the duties , may iustly challenge the dignities , so he that will expect the dignities , must doe the duties of a Minister : therefore in this building , these two beames are in great wisdome well set together by this wise Maister builder , and so closelie coupled , as the idle or ambitious man cannot looke at the dignities , but he must withal behold the duties , nor the painful & laborious man see his dutie , but withal shal see the dignitie thereto belonging . And surely ( Right Worshipfull ) none might better haue written of this subiect then he : for who may more worthily describe the dignities of the Ministerie then he , who neither by doctrine nor conuersation , was euer the least disgrace vnto his Ministerie ? or who may better challenge the honour of his calling , then he who was euer an honour to his calling ; And vvho might better teach the duties of the Ministerie , then hee who so discharged them , as Enuie it selfe cannot iustly reproue , and the enemies thēselues cannot but (a) commend : and who may better teach them to others , then he that carefully practised thē in his owne person ? And as none could be a fitter Author of this discourse then he , so not many fitter Patrons then your selues : not many in your profession better schollers , nor any that better loue schollers then your selues : & you are some of those few in this wicked age , who willingly yield all dignities and due reuerence to such Ministers as you see willingly to discharge the duties of good Ministers . Well would it be with the Ministerie of England , ( and the better with it , the better with England ) if all as great as you , vvere as great friends to it as you . And if the Papists except , and say how can this be , for that you haue beene persecuters of their Priests , let me answere once for you , who often aunswere for many distressed men : they persecute you with slander , that say you persecuted thē , ( but be content to beare your part in popish slanders , with our Prince and state , our Counsellers & Clergie , our Parliaments and Lawes , for none of these haue escaped these viperous tongues ) for though you haue executed the lawes vpon some of them in your seuerall places , yet not with sharpnes nor seueritie , but with mercifull iustice , and that also not as they were Priests , but Plotters , Practisers , subuerters , and seducers : and as they vvere Priests , you sought their reformation , not their ruine . And if they , who can hardlie discharge themselues from beeing Priests of Baal , haue had but iustice , and that also tempered with mercy , it shewes how good regard you haue , and howe much you esteeme all good and faithfull Ministers , which are Gods Interpreters . In a word , if all our Ministers were such as this Treatise describeth , or came but as neere it as the Author hereof did , & if all our great ones did vse & esteeme good Ministers as you do , we should then soone pull the Ministerie frō vnder that foote of contempt , with which this prophane age doth daily tread vpon it . The Church of Rome , who are farre wiser in theyr kinde then the children of light , haue taken other & strange courses to magnifie the Clergie . They teach , that the state Ecclesiasticall , is so far more excellent then the Ciuile , as the sunne is then the moone , & that not in spirituall onely , ( for that we deny not ) but in temporall power , pompe , & estate : and that therefore the Chiefe of their Clergie , is as farre aboue the mightiest Emperour , as the sunne is aboue the moone ; and as the moone borroweth her light from the sunne , so doth the Emperour his state and power from the Pope . They teach , that the Clergie is a state so distinct , & so absolute of it selfe , as it hath not to do with the Ciuile state , yea they exempt their Clergie , from beeing any vvay subiect to the temporall Magistrate . And though their crimes , be neuer so many or monstrous , yet the Prince , or ciuile authoritie , hath nothing to do to take notice thereof , much lesse to punnish them : & herevpon great volumes are written , and many Acts and decrees are made in theyr Cannon Law , De exemptione Clericorum . They extoll their Clergie aboue the Temporaltie , allowing the Priests both Breade and Wine in the Sacrament , but leauing the Laitie bread alone . They make them in their Masse Mediators betwixt Christ & God the Father , & Creators of their Creator and Redeemer , when and as often as themselues list . And finally , they send for the most part , all their Clergie immediatly to heauen without let , wheras all the Temporalty ( except Martyrs ) must passe by Purgatory . Here are great buildings , but on a sandy foundation , goodly Castles , but built in the ayre ; if these deuises vvere of God , they would certainly stand , but their long tottring threatens a suddaine fall . Contrariwise , our Church , or rather the corruption of our Church , by auoyding this Scilla , haue falne into Charibdis , by auoyding one extremitie , haue falne into the other , by taking too much dignity & authority frō our Ministerie , & by laying too much pouerty , contempt , and basenes vppon it . It were a worke worth the labour of the wisest heads , to put downe the true meane betwixt both extreames , & vvorth the labour of our Noble King , to take order that that meane be kept , without rising to the right hand , or falling to the left . This short Treatise may hap to giue som light & directions therein , or at least may encourage & stir vp their harts in vvhose hands it is to doe it : Vnder your woorthy names would I haue it see the world , not so much for that I am bound to you both in many priuate and particuler respects , ( though that be much ) as for that I know you both to be of so right and reformed a iudgement in this case , as you would haue none Ministers but of sufficient gifts , and vnblameable liues , nor those Ministers put to their pensions , or vncertaine salaries , but to haue certaine & sufficient maintenance proportionable to theyr charge , and beseeming the honour of a christian Church : God continue you still in that minde , and make many more of the same with you , so should we haue as florishing a Church as any Christendome hath seene . Goe forward in that , & other your religious resolutions , it is the true way to honour both heere and in a better world : stand firmly for the truth , and boldly against the popish enemies thereof , as hetherto you haue done : Religion had neuer more cause to thanke you , and all that doe so then now it hath , for her enemies were neuer so insolent since they were our enemies : but if you and others holde on , as in your seuerall places you haue wel begun , and others take the like course , there is hope their insolencies will bee easilie ( if timely ) repressed , and themselues neerest the fall , when they imagine they are in the full . The Lorde blesse and assist you in your painfull places , and make you on earth Instruments of his glorie , to the good of his Church , so shall you be vessels of glory in the kingdome of Heauen : And thus commending this little treatise to your reading , and my selfe to your fauour , I take leaue , and will euer rest Your Worships in the Lord , W. Crashawe . To the Christian Reader , and Especially to all such as haue any Coppies of the workes of Maister Perkins , or intend any of them to the Presse . FOrasmuch as there hath beene lately signification made , of diuers of Maister Perkins his workes heereafter to bee printed , in an Epistle to the Reader praemised before the Treatise of callings , and that signification beeing but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of Maister Perkins his assignes ) as imperfectly as are these two bookes , intituled The Reformation of couetousnesse , & The practise of faith , iustly and truly ( for ought that I see ) censured in the aforesaid Epistle : It is therefore now thought good , to mention the particular Treatises , and workes of his , which shall heereafter ( if God will ) be published , for the benefit of Gods Church : I doe therefore heereby make knowne to all , whom it any way may concerne , that there were found in the studie of the deceased and are in the hands of his Executors , or assignes , and preparing for the Presse . 1 His Expositions on the Epistle ●● the Galathians . 2 on the Epistle of Iude. 2 His Booke of the Cases of Conscience . 3 His Treatises 1 of Wi●chcraft . 2 of Callings . All these he had perused himselfe , and made them ready for the presse , according to which coppies by himselfe so corrected , some of them already are , and the rest will be published in due time : And heereuppon we desire all men who haue coppies of these , or any of them , not to offer that wrong to that worthy man of God , as to publish any of their owne , seeing the coppies heereof which are to bee printed , are of his owne correcting : but rather if they can helpe to make any of them more perfect by their coppies , they may therein doe a good worke to the benefit of many , and much comfort to themselues . And further , I doe heereby make knowne , that I haue in my hands at this present , of his workes , taken from his mouth , with my owne hand , heereafter ( if God will ) to bee published , with the allowance of our Church , and for the benefit of his children , these particulars . 1 His Expositions or readings , on the 110 Psalme . 2 On the 32 Psalme . 3 On the 11 Chapter to the Hebrewes . 4 on the 1 , 2 , & 3 , Chapters of the Reuelation . 5 on the 5 , 6 , and 7 Chapters of Saint Mathew . 2 His Confutation of Camsius his little Popish Catechisme . 3 His Treatises 1 of Imaginations out of Genes . 8 , 2. 2 of Temptations out of Mathew 4. 3 of Christian Equity out of Phillip , 4 , 3. 4 of the Callings of the Ministerie , out of 2 places of Scripture . 5 of Repentance out of Zephaniah 2 , 1. Besides many other particular Sermons , and short discourses made vpon seuerall , and speciall occasions : of all which seme are alreadie published by others , and some by my selfe : and all the rest that remaine , as they be the Iewels of Gods Church , so doe I willingly dedicate them to the publicke and generall good . Iudging it were a foule sinne in me , or any other , to impropriate to our selues , or our owne priuate vse , the labours of This ▪ or any other learned man , which are in my opinion , parts of the Treasurie of the militant Church : And as it were wrong to the Church , if I should conceale them , so doubtlesse were it to him and his children : if I should publish them for my owne alone , and not for their benefit . If I doe , I thinke it may bee iustly sayd vnto me , or whosoeuer doth so , Thy monie perish with thee . And what heerein I haue sayd for my selfe : I knowe I may boldly and safely say , for those his Executors or assignes , which haue or had in their hands , any of those which were found in his study : In the publishing of all which , as we doe intend to deale truly with the Christian Reader , and not to commit any thing to the presse , which hath not either beene written or corrected , by the Author himselfe , or faithfully penned according to the truest coppies taken from his owne mouth , and since by others of sufficiency & integritie , diligently perused : so we purpose to referre them to the benefit of the Authors wife and children , as much as may be , wishing that vpon this caueat man would not be so hastie ( as some haue beene ) to commend to the world , their vnperfect notes , vppon a base desire of a little gaine , both to hinder the common good of the Church , and to defraude the sayd parties of their priuate benefit , to whom in all equity & Conscience , it doth principally appertaine : And desiring all , who haue any perfect Coppies of such as are in my owne hands , that they would either helpe me with theirs , or rather take mine to helpe them . That by our ioynt powers and our forces layd together : the walls of this worthy building , may goe vp the fairer and the faster . And so I commend them all to Gods blessing , who endeuour to commend themselues , and their labours to God and to his Church . Your brother in the Lord. W. C. The duties and dignitie of the Ministerie . Iob. 33.23.24 . If there bee with him a Messenger : An Interpreter , one of a thousand to declare vnto man his righteousnes : Then will be haue mercy on him , and will say , deliuer him that hee goe not downe into the pit , for I haue receiued a reconciliation . IN this Chapter and the former , Eli●● a holy , learned , and wise young man , hath conference vvith Iob in matters of high and excellent Diuinitie : the points of his conference are these : from the first verse of this chap , to the 7. verse , is a preface to his speech . From thence to the 13. he repeateth certaine propositions of Iob ▪ and reproueth them : frō thence to these wordes , hee instructeth Iob in certaine points touching Gods dealing with sinners : and those are two . 1 Howe God preserueth a sinner from falling . 2 How God restoreth a sinner beeing falne . 1 The meanes whereby God preserueth a sinner , are set downe to bee two principall . 1 By Admonitions in dreames and visions . 2 By scourges and chastisements , when the first will not preuaile . And these are layd downe from the 13 verse vnto these words . 2 Then followeth the 2. poynt , namely the restoring of a sinner : when both the meanes formerly spoken of haue not preuailed with him , but that through his corruption he is fallen : and concerning this poynt , he handleth these particulers . 1 The remedy and meanes of his restoring . 2 The effect that followeth thereupon . ● The remedy is layde downe in these wordes now red vnto vs , then followeth the effect , which is , that when a sinner is restored by repentance , then the graces of God are plentifully poured vpon him both for soule and bodie : frō these words to he end of the chapter . The intent then of this Scripture , is , that God vseth meanes in his mercie to preserue sinnres frō falling into sin , but if they do , thē he in much greater mercy affoordeth them meanes and helps to rise againe . And this is the soule & substance of the words . Now , that meanes and remedie is the matter I purpose to speak of , out of these wordes : The meanes then to restore a sinner after a fall , is to raise him by repentance into a better estate then hee was in before , and that is inclusiuely , and by implication taught in this text : But the instrument by whō that great work is to be wrought , is heere in plaine tearmes layd downe to be a Minister of God , lawfully called and sent by God , and appointed by his Church to that great duty . So that these wordes containe a woorthy description of a true Minister , and he is here described . 1 By his titles , which are two , An Angell . An Interpreter . 2 By his rarenes , One of a thousand . 3 By his office : which is , to declare vnto man his righteousnes . 4 By the blessing that God giueth vpon the labors of this true Minister : which is , th●● God will haue mercy vpon the sinner . 5 By his Commission and authoritie in the last wordes : God will say , Deliuer him that he goe not downe into the pit , for I haue receiued a reconciliation . Let vs speake of them in order as they lye in the text , and first of his titles . 1 The first title of a Minister of God is , he is called a Messenger , or an Angell : and not heere alone , but elswhere in the scripture , Malachy 2 , 7 , Hee is the Messenger of the Lord of hosts . And in the Reuelation , the Ministers of the 7. Churches are called the Angels of those Churches . So that it is apparant ▪ a true Minister is an Angell of God in 〈◊〉 place , & in the other place , the Angel of the Church . Hee is an Angell or Messenger sent from God to his Church . This cōsideration affords matter of much vse . The most of vs in this place (a) are eyther Prophets , or sonnes of the prophets . If thou ●e a prophet , thou 〈◊〉 Gods Angel . If a sonne of the 〈…〉 to be , then marke thy dutie , Prophets and Ministers are Angels in the verie institution of theyr calling . Therefore thou must preach Gods worde as Gods worde , and deliuer it as thou receiuest it : for Angels , Embassadors , & Messengers , carry not theyr owne message , but the message of theyr Lords and Maisters who sent thē , but Ministers carry the message of the Lord of Hostes , therefore they are bound to deliuer it as the Lordes , and not theyr owne . In the first Epistle of Peter , 4 , 11 , wee are bidde , If any man speake , let him speake , not onely the word of God , but as the word of God. Gods word must be spoken , and as Gods word ▪ then shew thy faith fulnes to the Lord , in discharging thy hands sincerely of that message , which he hath honoured the● to carry . Gods word is pure , therefore purely to be thought vpon , and to be deliuered . Then let all that are god● Angels , and would be honored at his Angels and Embassadors , thinke it no lesse reason to doe the dutie of Gods Angels , least as many men 〈◊〉 a good tale in the ●●ling ▪ so the● take away the power and maiestie of Gods word , in the manner of deliuering it . The second vse concernes the ministers also : are they Gods Angels ? therefore they must preach Gods word in the euidence and demonstration of the spirit of God : for hee that is Gods Angell , the spirit of that God must speake in him : Now to speake in the demonstration of Gods spirit , is to speake in such a plaines , & yet such a powerfulnes , as that the capacities of the simplest , may perceaue not man but God teaching them in that plainesse , and the consciences of the mightiest may feele not man but God , reprooue thē in that powerfulnesse : That this is so , appeares by Saint Paule . If a man prophecy aright , ( saith the holy Ghost ) the vnlearned or vnbeleeuing man ●om● in , he thinkes his secret faults are disclosed and layd open , hee thinkes all men see his nakednesse , and doe reprooue him for it , hee therefore falls downe and saith surely God speakes in this man. In which words , obserue an admirable plainnes , and an admirable powerfulnesse : ( which a man would thinke could not so well stand together . ) First plainnesse , for whereas the vnlearned man perceiueth his faults discouered , it followeth necessarily he must needes vnderstand , and if an vnlearned man vnderstand it , then consequently it must needes be plaine : Secondly powerfulnes , in that his conscience is so conu●nced , his secret falts so disclosed , & his very hart so ript vp : that he saith , certainly God speakes in this man. This is the euidence and demonstration of Gods spirit : It is thought good commendation before the world , when men say of a Preacher , surely this man hath showne himselfe a proper scholler , of good learning ▪ great reading , strong memory , and good deliuery , and so it is and such commendation ( if iust ) is not to be : contemned : but that that cōmends a man to the Lord his God , & to his owne cōscience , is when he preacheth so plainly to the capacitie , and so powerfully to the conscience of a wicked man , as that hee thinkes doubtlesse God is within him . Art thou therefore an Angell of God , then magnifie the spirit of God , and not thy selfe in thy preaching of his word . The next vse is for the hearers , and they are heere taught , that if their Ministers be Angels sent them from God , then are they to heare them , gladly , willingly , reuerently , and obediently : gladly and willingly , because they are Ambassad●rs , reuerently and obediently , because they are sent from the high God the King of Kings , and doe deliuer his embassage . God saith , the people must seeke the law● at his mo●th : and good reason , for if the lawe be the reuealed will of God , and the Minister the Angell of God , then where should they seeke the will of God , but a● the mouth of his Angell ? The reason therefore followeth well in that place ● they should seek● the lawe at his mouth , for he i● the messenger of the Lord of hosts and this ●●st all christians doe , not onely if their doctrine be pleasing vnto them , but though it crosse their corruptions , and bee quite contrary ●o their dispositions , yea though it bee neuer so vnsauorie and h●rde vnto nature , yet in as much 〈…〉 message from thy God and King , and ●he ●eather the Angell or messenger of that God : therefore both he and it must be receaued with al reuerence , & with the very obedience of the hart and soule . And this is the cause why a con●●nient reuerence 〈◊〉 , honour is to bee giuen of all good christians , euen to the persons of Gods Ministers : ( especially when they adorne their high calling with a holy life ) euen because they are Angels of God. Saint Paule teacheth , that womē ought to be modestly attired in the congregation because of the Angels : it is not only , because the holy Angels are present ▪ and alwayes beholders of our seruice of God , but euen because the Ministers , which are Angels and messengers sent from God , are there , deliuering their message and Embassage rece●●ed from God : And th●s wee haue the first title giuen to the Minister he is an Angell ▪ Secondly he is an 〈◊〉 , that is , one that 〈◊〉 to deliuer 〈◊〉 the reconciliation , made betwixt God and ma●● I say not , the author of that reconciliation , for that is the godhead● 〈…〉 of the 〈…〉 , for 〈…〉 second person , Christ ●esus 〈◊〉 the 〈…〉 for that is the holy Ghost , nor 〈…〉 of it , for 〈◊〉 the glad ●idings of the gospell : 〈◊〉 I say he is the ●●●●●preter of it , that i● first one that 〈◊〉 and explane the couenant of grace , and rightly lay downe the meanes how this reconciliation is wrought : Secondly , one that can rightly and iustly apply those meanes , for the working of it out . Thirdly , one that hath authoritie to publish and declare it when it is wrought : and by these three actions hee is Gods interpreter to the people : then he is also the peoples interpreter to God , by being able to speake to God for them , to lay open their wants & nakednesses , to confesse their sinnes , to craue pardon and forgiuenes , to giue thankes in their names for mercies recea●ed , and in a word to offer vp all their spirituall sacrifices vnto God for them : and so euery true minister is a double interpreter , Gods to the people , and the peoples to God : In which respects , he is properly called , Gods mouth to the people , by preaching to them from God , and the peoples mouth to God , by praying for them to God : and this title sheweth how great and glorious a calling this Ministerie is , if it be rightly conceiued . Now then for the vse of it . First , if euery true Minister must bee Gods Interpreter to the people , and the peoples to God , then hence we learne that euery one , who either is or intends to be a minister , must haue that tongue of the learned , whereof is spoken in Esay , where the Prophet saith ( first in the name of Christ , as heare the great Prophet and teacher of his Church , and secondarily in the name of himselfe , and all true Prophets while the world endureth ) The Lord God hath giuen me a tongue of the learned , that I should knowe to speake a word in season to him that is wearie : where note the weary soule , or troubled conscience , must haue ● word in season spoken to him for his comfort , and that cannot bee spoken without the tongue of the learned , and lastly that tongue of the learned must bee giuen of God : Now to haue this tongue of the learned , which Esay speakes of ▪ what is it but to bee this Interpreter , which the holy Ghost heere saith a minister must bee : But to be able to speake with this tongue is , first to be furnished with 〈◊〉 and learning . Secondly , with diuine knowledge , as farre as it may by outward meanes bee taught from man to man : but besides these , hee that will speake this tongue aright , must 〈◊〉 inwardly learned , and taught by the spirit of God : the two first he must learne from men , but the third from God , a true Minister must be inwardly taught by the spirituall scholler , and the holy Ghost : Saint Iohn in Reuelation must take the booke , that is the Scripture , and eate it , and when he hath eaten it , then ( saith the Angell ) hee must goe preach to nations , tongues , people , and to Kings : which was done not that Saint Iohn had not eaten that booke , in the comming downe of the holy Ghost , the very end of whose comming was to teach them spiritually : but that in him Christ might teach his Church for euer , that no minister is fit to preach , to nations and to Kings , vntill they ●a●e eaten the booke of God : that is , till after and besides all the learning that man can teach them , they be also ●●ught by the spirit of God himselfe , and this teaching is it that makes a man a tr●● interpreter , and without this he cannot be , for 〈◊〉 can a man be Gods interpreter to his people ▪ vnlesse he kn●we the minde of God himselfe , and how can he knowe the minde of God , but by the teaching , of the spirit of God : Indeede we bee mans interpreter by humane teaching , and may interpret the Scriptures , truely and soundly , as a humane booke or storie for the increase of knowledge , but the diuine and spirituall Interpretation , which shall perce the hart , and astonish the soule of man , must bee taught by the inward teaching of the holy Ghost . Let no man thinke I heere giue the least allowance to Anabaptisticall fancies , and reuelations , which are nothing , but eyther dreames of theyr owne , or illusions of the deuil , for they contemne both humane learning , and the study of the scripture , and trust wholy to reuelations of the spirit ; but Gods Spirit worketh not but vpon the foundation of the word : onely I teach this , that a Minister must be a diuine Interpreter , an Interpreter of Gods meaning . And therfore he must not onlie reade the booke , but eate it , that is , not only haue the knowledge of diuine thinges flowing in his braine , but ingrauen in his hart , and printed in his soule by the spirituall finger of God : and therfore for this end , after all his owne study , meditation , conference , Comentaries , & after all h●●mane helps , hee must pray with Dauid , Open thou mine eyes , that I may see the wonders of thy law . The discerning of those wonders requires a spirituall illumination , and the opening of them requires the tongue of the learned . Therefore after all the studie which flesh and blood , and humane reason can yeelde , pray with the Prophet , Lorde giue mee the tongue of the learned , that I may be a right Interpreter of thy holy will. Furthermore , inasmuch as Ministers are Interpreters , they must labour for sanctitie , and holines of life . In Esay , the King of Assiria is said to be sanctified or set apart to destroy Gods enemies . If there be a certaine kind of sanctification necessary for the worke of destruction , then how much more is true sanctification necessary for this great & glorious worke of the edification of Gods Church ? A Minister is to declare the reconciliation betwixt God and man , and is he himselfe not reconciled ? Dare he present another man to Gods mercy for pardon , and neuer yet presented himselfe ? Can hee commend the state of Grace to another , & neuer felt the sweetnes thereof in his owne soule ? Dare hee come to preach sanctification with polluted lyps , and out of an vnsanctified hart ? Moses might not stand vpon the Mount in Gods presence , til hee had put off his shooes from of his feete . Exod. 3. and dare any man presume to come into this most high & holy presence of the Lord , vntil he haue mortified his corruptions , and cast off the vnrulines of his affections ? In Exodus , the priests are bid to sanctifie the people , and in Leuiticus it is sayde , that God will bee sanctified in all that come neere him , but who come so neere vnto God as the Ministers doe ? so that it is apparant , Ministers doe sanctifie the people , and in some construction , God himselfe : Nowe , shall they one way be sanctifiers of the people , another way of God himselfe , & no way of themselues ? Surely if it bee so , they are but lame Interpreters ; And this is the reason doubtlesse , why vnsanctified Ministers , and such as are of a loose conuersation , bestow such fruitlesse labors in the Church : many want no learning , no ability to interpret , & yet how few soules doe they bring to God ? Some it may bee are conuerted by theyr ministery , that God may shew , the efficacie is not in the person of man , but in the ordinance of God , but fewe doubtlesse ( for ought that we can see ) do teach vs , how God hateth him which will take in hand to reconcile others , himselfe beeing vnreconciled to God. Seeing then Ministers are Gods Interpreters to the people , to declare & publish theyr reconciliation with God , & that they cannot be reconciled , vnlesse they be sanctified , and can so hardly be sanctified by the ministerie of an vnsanctified man : let therefore all true ministers of God : first be Gods Interpreters to their owne consciences , and their owne soules Interpreters to God , then shall they knowe more perfectly how to discharge the office of true Interpreters betwixt God & his people . And thus wee haue the two titles of a true Minister . Now it followeth in the text . One of a thousand . Heere is the second part of this d●scription , which is by the rarenes , or scarcenesse , of good Ministers : which is layd downe in a very strange phrase , namely , that a true Minister , one that is a right Angel , & a true Interpreter , is no cōmon or ordinarie man , but thin sowne , one of many , nay one of a thousand . The meaning heereof is to be conceiued either properly , or figuratiuely : in the figuratiue sence , it is spoken in relation to Ministers themselues : in the proper senee , it hath a comparison with all men : the figuratiue and hyperbolicall sence is , that of all the Ministers in the worlde , not one of many is a right Angel , and a true Interpreter : the plaine & proper sence is , that amongst the men of this worlde , there is not one of a thousand which prooues a true Minister ; For this poynt let vs examine the truth of it , the reasons of it , and the vse of it . The truth hereof is manifest , by the experience of all ages , wherein it is strange to obserue , how few men of any sort , especially of the better sort , after the calling of a Minister : and which is more strange , howe fewe of those that are Ministers in name and title , doe deserue these honourable names of an Angel , & an Interpreter , and the truth is too manifest in common practise , to insist much vppon it , rather therefore let vs see the reasons of it , and they be these principall : first , the cōtempt that lieth on that calling , it being alwayes hated , by wicked and prophane men , because it discouers their filthynes , and vnmaskes their hipocrisie : and their doctrine oftimes is a fretting corrasiue to their conscience , that they cannot welter , and wallowe so quietly , and secretly in their sinnes , as otherwise they would , therefore is it that they spurne both against the calling , and the men , and watch them narrowly , & take hold of their least infirmities , thereby to disgrace them : iudging that to cast contempt on that calling , is to remooue shame from their owne shamefull courses : nor is it possible but that they should thus hate this calling , inasmuch as they hate so deadly both that lawe and Embassage which they bring , and that God whose Embassaders they are . This hatred and disgrace in the wicked world , was that that caused Ieremie to cry , w●e is me , and made him in the seeming of his naturall reason , curse the time that euer he was a Prophet , for saith he , I am a man of contention , euery man is at strife and enemity with me . The next reason is the difficulty , of discharging the duties of his calling : to stand in Gods presence , to enter into the holy of holiest , to goe betwixt God and his people , to be Gods mouth to the people , and the peoples to God : to be the Interpreter , of the eternall lawe of the old testament , and the euerlasting Gospell of the new , to stand in the rome , and to beare the office of Christ himselfe , to take the care and charge of soules , these considerations are so many amazements to the consciences of such men , who doe with reuerence approch , and not with rashnes , rush vnto his sacred seate : this made Saint Paule cry out , who is sufficient for these things , and if Paule sayd who is ? no maruell though many a man say I am not sufficient , and doe therefore drawe their neckes from this yoke , and their hands from this plough , vntil God himselfe or his Church doe presse them to it . The last reason is , more peculiar to this of the new testament , namely , want of maintenance and preferment , for them that labor in this calling : men are flesh and bloud , and in that respect must bee allured , & wonne to embrace this vocation , by some arguments , which may perswade flesh and bloud : the world hath in all ages beene negligent heerein , and therefore God in his lawe tooke such strick orders , for the maintenance of the Leuits : but especially , now vnder the Gospell , this calling is vnprouided for , when it deserues best of all to be rewarded : certainly it were a worthy christian pollicy , to propound good preferments to this calling , that thereby men of the worthiest gifts might bee wonne vnto it , and the want heereof , is cause why so many young men of speciall parts , and greatest hope , turne to other vocations , and especially to the lawe , wherein at this day the greatest part of the finest wits of our kingdome , are imploied , and why ? but because they haue all the meanes to rise , whereas the Ministerie , for the most part yeildeth nothing , but a plaine way to beggery ▪ this is a great blemish in our church , and surely I wish the Papists , those children of this world , were not wiser in this kind , ( in this point ) then the Church of God : the reformation heereof is a worke worth the labour of Prince and people , and speciall care is to be had in it , els it will not bee reformed , for doubtlesse had not God himselfe in the old testament , taken such straight orders for the liuings of the Leuits , they had beene put to no lesse extremities , then is the Ministerie of this age . And this reason added to the other , makes them perfect , and all put together make a reason infallible : for who will vndergoe so vile contempt , and vndertake so great a charge , for no reward : and where there is so great contempt , so heauy a burthen , and so meane a reward , what maruell , if a good Minister bee one of a thousand . Now let vs make vse of this doctrine : the vse is manifold , and yeilds instructions to many sorts of people : first Rulers and Magistrats are heere taught , if good Ministers be so scarce , therefore to maintaine and increase , and doe all good they can to the schooles of the Prophets , to Vniuersities , Colledges , and schooles of good learning , which are the Seminaries of the Ministerie : heerein the example of Samuell is very worthy to be followed , in whose dayes the schooles of the Prophets florished , and euen Saule himselfe , though he did much hurt in Israell , yet when hee came to the schooles of the Prophets , his hard hart relented , hee could doe them no hurt , nay hee p●t of 〈◊〉 robes , and prophecied amongst them : So should all Christians Princes and Magistrates , aduance these schooles , and see them both well maintained , and well stored , the reason is euident and forcible . A good Minister is one of a 1000 : If therefore they would haue the number increased , maintaine the Seminaries . And againe , if Antichrist to vphold his kingdome , the kingdome of sathan bee so carefull heerein , to erect Colledges , and indowe them with liuing , to be Seminaries for his sinagogue , and vse so great meanes to sowe his rares in the harts of young men , that so they may sowe them in the harts of the people abroad : shall not Christian Princes bee as carefull , or rather much more zealous , for the increasing of the number of goldly Ministers ? shall Baal haue his 400 Prophets , and God haue his Elias alone : great shame must it be to A●ab , or to any King , whose Kingdome is in that estate . The Iesuits diligence is such in teaching , & the readines of some of their nouices such in learning , ( the deuil himselfe doubtlesse , putting to his helpe withall ) that in three yeares ( as some of them say of themselues ) they proceede in humane learning , and in the fourth , in diuinitie : which if it be so , then it may be a good lesson , for these our schooles of learning , and an inducement to moue all that haue the gouernement thereof , to labour to aduance learning , by all good meanes , and to giue it more speedy passage : And it may shame some that spend so many yeares in the Vniuersitie ▪ and yet alas for all that prooue not one of a 1000. In these our schooles are by Gods mercy , many young trees planted by the riuer side , of this goodly orchard , which by good ordring and dressing , may prooue goodly trees in the temple of God , & strong pillers in the Church , but they are like tender plants , and must be cherished . Princes and great men , by allowing maintenance , and the gouernours by stablishing good orders , and looking carefully to their execution , must see that these plants haue sufficient moisture , to growe speedily to perfect ripenes , and that then they be transplanted in due time , into the Church and common-wealth : these bee the trees spoken of in Ezechiell , which growe by the sides of that riuer , which floweth out of the Sanctuary : Waters out of the Sanctuarie must norish them , and so they growe vnto their perfection : but take away these waters , take away the liberalitie of princes , and good discipline from the Vniuersities , and these trees must needes decay and weather : which if they doe , then the small number of good Ministers , will bee fewer and fewer , and of one of a 1000 , there will not bee one of 2000. In the next place , Ministers themselues are heere taught : first if good Ministers be so scarce , then let euery man feare to make them fewer then they bee : euery man therefore for himselfe , labour first for ability , then for conscience to discharge his duty : namely to be an Angell , to deliuer faithfully Gods Embassage , and a true Interpreter betwixt God and his people ▪ thus if thou doost , then howsoeuer the number of good Ministers is small , yet it shall be nothing smaller for thee . 2 If they bee so fewe , labour to increase them , for the more they are , the lesse burden lieth vppon each particular man , therefore let euery Minister by his teaching , and by his conuersation labour , so to honour his calling , that hee may thereby allure and drawe others to a loue and liking thereof . 3 Are good Ministers so thinne sowne , are there so few of them ? then let all good and godly Ministers giue the right hand of fellowship one to another , and ioyne together in loue , & by that meanes arme thēselues against the scorne and contempt of the world : we see they that are of a kinred , or a brotherhood , or any kind of societie , the fewer they are , the more closelie doe they combine , the more firmly doe they holde together against all forraine force : so ought Gods Ministers to doe because theyr number is so small ; if they were many , lesse danger in their disvnion , but seeing they are so fewe , the more it concerneth them to cut off contentions , and all occasions of debate , and to ioyne hand in hand against these common aduersaries . In the third place , young Students are heere taught , seeing a true Minister is but one of a thousand , that therfore they bend theyr studies , and theyr thoughts to the Ministerie , for they wel know it is an old prouerbe , the best thinges are hard to come by , & certainly there are so few good Ministers , because the holy Ministerie in it self is so high & excellent a calling : & as it is a shame to the men that there are so fewe good Ministers , so it is a cōmendation to the calling , whose honour and excellencie is such , that as wee see heere scarce one of a thousand attaines vnto it , therfore men of the most excellent gifts , are heere inuited to dedicate themselues vnto the most excellent vocation , yea ▪ very reason it selfe would vrge a man to be one of a thousand . 2 And further , as they are to intende this calling as the most rare and excellent , so this must teach them likewise , to hasten to furnish themselues with all good helps and meanes , that they may become true Ministers , and able Jnterpreters , & not too long to stick in those studies , which keep a man from the practise of this high function : for it is not to liue in the Vniuersity , or in the Colledge , & to study , though a man neuer so fast deuoure vp learning , but to be a good Minister , is that that makes a man one of a thousand . In the last place , Hearers are heere taught theyr dutie , first , to respect with reuerence the person , and to receiue with reuerence the Message of euery true Messenger , seeing it is so rare a thing to find a true Minister , for as nothing is more vile or base then an euill and leude Minister , ( vvhom Christ compares to salt which hath lost his sauour , which is good for nothing , but to bee cast out , & troden downe of men : ) so is there none worthy of more loue , and reuerence thē a holy Minister : for as Esay saith : theyr very feete are beautifull which bring glad tydings ▪ and we should kisse theyr feete which bring newes of peace : therefore all good Christians are to receiue and vse a good Minister , as Saint Paule saith the Galathians did him , euen as an Angel of God. Hast thou then a godly Pastor , run to him for conference , for comfort , for counsell , vse his company , frequent his sermons , account him worthy of double honour , thinke it no small or ordinary blessing , for thou hast one of a thousand , and blesse GOD for bestowing his mercy to thee , which he hath denied to so many others : for some haue no Minister : some haue a Minister , and yet alas he is not one of a thousand . And further : all men that are Fathers , may heere learne to consecrate their children to God in the seruice of the Ministerie , considering that it is so rare & excellent a thing to be a good Minister : nay that man should thinke himselfe happie , and honoured of God , who may be father to such a sonne as shall proue one of a thousand . In a worde to conclude this poynt , all men must heere learne , seeing good Ministers are so scarce , to pray the Lorde of the haruest , to thrust out more labourers into his haruest : and for those that are called alreadie , that God would make them faithfull in that high function . And as Elisha craueth of Elias , that the good spirit may be doubled , and trebled vpon them , that so the number may be encresed . And thus wee haue the truth , the reason , and the vse of this , that a good Minister is one of a thousand . It followeth . To declare vnto man his righteousnes . Heere is the third part of the description of a Minister , that is , by his office , to declare vnto man his righteousnes : that is , when a poore sinner , by his sinnes ( the foulenes whereof he seeth , and the burden whereof he feeleth ) is brought downe , as it were to the very gates of hell , when this sinner by the preaching of the Lavve , is brought to a true sight of this misery : and again , by preaching the gospel , is brought to lay hold on Iesus Christ , then it is the proper office of a Minister to declare vnto that man his righteousnes . Namely , that though in himselfe he be as ill , & as foule as sinne can make him , & as the law can discouer him to be ; yet in Christ he is righteous , & iust , and by Christ so iustified , as hee is no more a sinner in the presence & account of God : this is the righteousnes of a Christian man , this is the iustification of a sinner . And to declare this righteousnes to him that repents and belieues , is the proper dutie of a true Minister . In the Acts , Paule saith of himselfe , that he witnessed to the Iewes , & to the Gentiles , the repentance towards God , and fayth towards our Lord Iesus Christ. In vvhich words is layde downe the complete dutie of a Minister ( as he is a publick Angell or Interpreter , ) first , to preach repentance , which a man must performe to GOD , whom by his sinnes he hath grieuously offended ; secondly , to preach faith in Christ , and free forgiuenes , and perfect saluation through that faith in Christ , to all that shal truly belieue in him . And after both these , followeth that which is heere spoken of , which comprehendeth both the former , namely , to declare vnto man his righteousnesse . So that in these words , are inclusiuely laid downe , these poynts of a Ministers calling : first , a true Minister may & must declare vnto a sinful man where righteousnesse is to be found , namely , in Iesus Christ the righteous . Secondly , how that righteousnes may be obtayned , namely , by dooing two duties ; first , by denying & disclayming his owne righteousnesse , and that is doone by repentance ; secondly , by clayming & cleaning to Christs righteousnes , and that is done by fayth . Thirdly , a true Minister may and must declare this righteousnes to him , that is , first publish and proclaime it , that it is ready to bee bestowed on euery sinner , which will thus apprehend it , and that it is able to iustifie and saue him : secondly , beside a bare publication of this iustification , hee must ( as Paul did ) witnesse and testifie it to the conscience of the sinner , that it is as certainly true , as God is true . For as a witnesse in doubtfull cases is called , that by his testimonie hee may cleere the truth , so when the consciences of poore sinners are wauering and doubtfull what to belieue , when they doubt of this righteousnesse , then is a true Minister as a faithfull witnes of God to auerre and testifie this truth , from his owne conscience , knowledge and feeling , of the infallible certaintie of Gods promises , vnto the doubtfull and distressed conscience of the sinner . Thirdly , besids declaration and testification , he is to maintaine this truth , and this righteousnesse , ( if the sinners conscience be yet not quiet ) against all gainsayers , against the power of darknes , and all the gates of hell : that this is true and perfect righteousnesse to him that apprehends it , as afore is layd downe : and this is so infallible to euery soule that repents and beleeueth , that the Minister may assure it to the conscience of the sinner in the word of truth , and in the name of God , and may call to witnes all Gods Saints , and all his holy Angels , and may pawne vnto him his owne soule vpon it , that it is most true , that this is true , perfect , and all-sufficient righteousnes . Thus we see in some measure , what it is to declare vnto a man his righteousnes . And this is the peculiar office of a Minister of God , and this is the height and excellencie of his office . In the want of godly Ministers , I confesse that godly Christian men may one helpe another in the performance of these duties , and that with profit , but it is the proper function of a godlie Minister to doe it , and the promise and blessing belongs properly to him : as the consciences of all penitent sinners , will testifie in this case : let Dauids serue for many , who when he was cast downe euen to the mouth of hell , by that fearefull discouery , of his two hideous sinnes by Nathans preaching , & when the faith of his soule , beganne to wrestle against hell , and striue against dispaire , and to apprehend the mercy of God in Christ : then I say , could not the testimonie , of all the men in the world , haue giuen him that ioy , comfort and assurance , that Nathan did , when hee said in the word of a Prophet , and of a true Minister , God hath taken away thy sinne , thou shalt not die : what did Nathan heere , but declare vnto man his righteousnes : what did Nathan heere , but the duty of euery true Minister ? If this be the office and duty of a Minister , and if such be the height and excellencie of his office let vs see then what vse we may make of it . First , concerning the Ministerie : It first discouereth how nakedly , weakely , and insufficiently , the Popish Church doth declare vnto man his righteousnesse , who will let a man seeke it in himselfe , where alas it is not : for Paule himselfe testifieth , that his desire is that he may bee found out of himselfe , & in Christ , & yet certainly if euer man had righteousnesse of his owne , worth trusting to , Paule had : this is the cause why so many of that religion , find not that righteousnesse , which will pacifie , and satisfie their consciences , when they come to die : and why so many of them , whē it coms to the pinch , do then go out of themselues , and with vs doe seeke for this righteousnesse in Christ , where both assuredly , and sufficiently it is to be found . Then for our owne Ministerie , heere they are taught : first the true manner of teaching , and declaring righteousnesse , namely this , not to preach the law alone , or the Gospell alone , as some vnaduisedly doe ( but both without profit ) but both the lawe and the Gospell : the lawe to breede repentance , the Gospell to worke faith , but in order : first the lawe to breede repentance , and then the Gospell to worke faith and forgiuenes , but neuer before . Secondly , they are taught to bee holy : to bee sanctified and reconciled themselues , for it is thy office to declare vnto man his righteousnesse , and not thy own to thy selfe : and how canst thou be a true witnes to testifie betwixt God , and the soule of a sinner , when thy owne soule knoweth not , nor feeleth the truth of it ? certainly such men a●e but lame witnesses betwixt God , and the sinners soule . Dauid saith to the sinner , I will instruct thee in the way wherein thou shalt goe : but he first of all in the same , sets downe his owne experience , in a large story of his owne repentance , and of Gods mercy on himselfe . And though God sometime doe satisfie , and saue the poore distressed soule of a sinner , by the testimonie of such men , to teach vs that the vertue is not in the men , but in the truth of Gods couenant : yet alas how fewe are they , to teach vs how pleasing it is vnto him , when a Minister is a declarer of that righteous to others , which he first hath himselfe , and is a witnes of truth to others , which he first knoweth in his owne experience . Thirdly , the consideration of this high excellencie of their calling , must arme all true Ministers against the scorne and contempt of the world , which by wicked men is cast like dust and mire into the face of Ministers : let this suffice them , they are the men that must declare vnto man his righteousnesse , euen he that scornes and contemnes the ministerie , he hath no righteousnesse in him , vnlesse , it be by the meanes of a poore Minister : then doe thou thy duety , and he that mockes thee , hath cause to honour thee : and let this encourage Students to consecrate themselues to the Ministerie , for what calling hath so high an office , as this , to declare vnto man his righteousnesse ? And assuredly how euer in this wicked world , thou art little accounted of ( for if it did not so , it were not wicked ) yet thou art honored in the harts of all Gods children , and euen in the consciences of some , whose tongues doe smite thee : and the soules of thousands , when they die shall blesse thee , who in their liues cared not for thee : and the deuill himselfe doth enuy , & the holy Angels themselues doe wonder at the excellencie of thy calling , in that thou hast power to declare vnto man his righteousnesses . In the next place , hearers may heere learne : first if their righteousnesse , bee thus to be declared as afore , then if they will haue it , they must seeke it as it may bee found , namely both in the lawe , and in the Gospell , and not in the Gospell alone : and first in the lawe , then in the Gospell , for he must neuer looke to tast ▪ the sweetnes of the Gospell , which hath not first swallowed the better pills of the lawe : if therefore thou wouldst bee declared righteous by the Gospell , bee content first to bee pronounced miserable by the lawe : if thou wouldst be declared righteous in Christ , then be content first to bee pronounced sinfull and vnrighteous in thy selfe : Secondly , all men may heere learne , how they are to esteeme of Gods Ministers , and what reuerence and obedience is due to their persons , and their doctrine : these are they which must declare vnto thee thy righteousnesse , if thou hast any : Art thou beholden to him , who when thou hast lost a Iewell ( which was all thy wealth ) can tell thee where it is , and helpe thee to it againe ▪ or to him , who when thy cause is in triall at the barre , will pleade it for thee ? or to him , who when thy health is lost , can tell thee how to get it againe ? then behold how thou art beholden to a godly Minister , who when Adam had lost both himselfe and thee , that Iewell of righteousnesse , which was and is the whole wealth of thy soule , can truly tell thee where it is , and howe it is to be had againe : and who when the deuill haleth thee to the barre of gods iustice , to receaue triall for thy sinnes , can drawe thee there such a declaration , as the deuill himselfe shall not bee able to answere ? and who when thy soule is sicke to death , & euen to damnation , can heale the deadly wounds thereof . A good Minister therefore is worthy ( as the Apostle saith ) of double honour , whose duty we see is to declare vnto man his righteousnesse . And to conclude this point also , the consideration of the height of this office of a Minister , may encourage fathers to dedicate their sonnes to this holy calling : for the Phisitions care for the body , or the Lawyers , for thy cause , are both inferior duties , to this of the Minister . A good Lawyer may be one of te●●e , a good Phisition one of 20. a good man , one of 100. but a good Minister is one of a 1000. A good Lawyer may declare the true state of thy cause , a good Phisition may declare the true state of thy body . No calling , no man can declare vnto thee thy righteousnesse , but a true Minister . And thus wee see the office or function of a Minister . Now followeth the blessing . Then will he haue mercy vppon him . The fourth generall part of this discription , is the blessing which God giueth to the labours and function of a true Minister : then that is when a man by the preaching of the lawe , is brought to true humiliation and repentance , and by the preaching of the Gospell , to true faith in the Messias , then wil hee ( that is , God ) haue mercy on him ( that is , on the penitent and beleeuing sinner . ) Behold heere the admirable simpathy , and the cooperation of God , and the Ministers office . Man preacheth , and God blesseth : Man worketh on the hart , and God giues grace : a Minister declares vnto man his righteousnesse , and God saith so be it , he shall be righteous : a Minister pronounceth mercy to a penitent sinner , and forthwith God hath mercy on him . Heere we see the great and glorious account which God makes , of the word of his Ministers , by them truly taught and rightly applied , namely , that he as it were tieth his blessing vnto it , for ordinarily till a man knowe his righteousnesse , by the meanes of an Interpreter , God hath not mercy on him , but as soon as he doth knowe it , then as wee see heere God will haue mercy on him , and wil say , deliuer him &c. This is no small honour to Ministers , & to their Ministerie , that God himselfe giues a blessing vnto it , and worketh when they worke , and as it were stayeth waiting , when they declare vnto a man his righteousnesse , and then hath he mercy on him : so powerfull and so effectuall , is the word spoken by a Minister of God. This is that which Christ auoucheth , whatsoeuer you binde in earth , shall be bound in heauen , and whatsoeuer you loose in earth , shall bee loosed in h●auen . Will you knowe the meaning heereof ? read Saint Iohn , whose sinnes soeuer you remit , they are remitted , whose you retaine they are retained : will they haue the meaning of both : read Esay , God destroyeth the tokens of Sou●● sayers , and makes v●sards , and Astrologers Fooles , ●●●neth worldly wisemen backward , and makes their knowledge foolishnes : but he confirmeth the word of his seruants , and performeth the counsell of his Messengers . Thus God bindeth and looseth with them , remitteth and retaineth with them , by confirming their word , and performing their counsell for example . A true Minister seeth a sinner hardned in his sins , and stil rebelling against the will of God , he therefore declareth vnto him his vnrighteousnes , & his sinne , & denounceth vnto him , the miseries & curses of Gods iustice , as due vnto him for the same , heere he binds on earth , here he retaines on earth , this mans sins are likewise bound and retained in heauen . On the other side , he seeth a man peniten● , and belieuing , hee pronounceth forgiuenes of sins , & happines vnto him for the same , he looseth him from the band of his sinnes , by declaring vnto him his righteousnes , this mans sinnes are likewise loosed & remitted in heauen , and God himselfe doth pronounce him cleere in heauen , when the Minister doth on earth . Thus God confirmeth the word of his seruaunts , and performeth the counsell of his Messengers . The vse of this doctrine is first for Rulers , and great men of this worlde , this may teach them to be nursing Fathers , & nursing Mothers vnto the Church , whose authority they see is so great ouer them , as that their decree stands ratified in heauen : Therefore though their place be great , & they be Gods vpon earth , yet must they withall acknowledge , that in iustifying a sinner , in interpretation , in declaring vnto man his righteousnes ; in binding & loosing , their power also is immediate from God , & aboue theirs , and they themselues , as they are men , must submit themselues to this powerfull word of the Ministers , to be taught by it , and to be reconciled by meanes of it , and highly must they receiue it , for though a man speake it , yet is it the word of God : this is to licke the dust of Christs feete , which the Porphet speaketh of : not as the Pope would haue it , to hold the stirrop , and lead the horse , and hold the water to the Pope , to kisse his toes , to hold their kingdoms of him , as tenants at will , or by curtesie , but reuerently to acknowledge the ordinance to be Gods , the function and duty to be high and excellent , to acknowledge the power of their keyes & censures ( being rightly applied ) their promises & their threatnings to be as from God , and to submit to them accordingly . Secondly , Ministers themselues here must learne , when they take the word of reconciliation into their hands and mouthes , to call to mind whose it is , euen the Lords , and that hee worketh with them , & hath the greatest hand in the work , and that therfore they must vse it in holy maner , with much feare & reuerence : It is not theyr owne , they may not vse it as th●y list . And lastly , Hearers are heere taught , first ●o see how mad such men be which carelesly ●nd fildome heare sermons , but vpon any oc●asion fly to wisards and charmers , which are ●he deuils prophets : for see the difference of ●hese two , the wisard and charmer hath socie●ie with the deuill , the Preacher with God , the ●harmer hath his calling from the deuill , the Preacher his from God , the charmers charme 〈◊〉 the deuils watchword , when he charmeth the deuil doth the feare ▪ the Preachers doctrine is Gods watchword , when hee truly applyeth it , GOD himselfe ratifieth and makes it good : wherefore let all men feare to haue thus to doe with the deuill , by seeking to his slaues , & let them draw neere to God , by entring into fellowship with his holy Prophets , and godly Ministers . And further , if when they preach , & thou belieuest , then GOD hath mercy on thee , then learne what reuerence they and theyr word is worthy of , which is thus accompanied vvith Gods mercy and forgiuenes : and then learne to heare the Word with feare and trembling , for it is Gods word , and not theyrs : & when a true Minister sayth vnto thee , on a true ground , I denounce thee a sinfull man , and vnder the curse , or I declare thee to be righteous , and a child of grace , it is all one , as though God from heauen had said so vnto thee . If any man aske ; But is it not as good if anoth●● man pronounce forgiuenesse vnto mee vpo● my repentance ? I aunswer , yes vndoub●edly if it be in extraordinary times or places , wh●● there are no Ministers : for otherwise , cer●ainly this blessing is principally tyed vnto the Ministers calling ; for it is not sayd of any priuate mens calling any where in the Scripture ▪ as it is heere said of the Ministers . If an Angell , an Interpreter come to a man and declare vnto him his righteousnesse , the●● ( marke the conexion ) then will GOD ha●● mercy on him , and will say , Deliuer him , &c. Whence comes this blessing ? from this promise of God. If then other callings will challenge ordinarily the same blessing , then must they haue the same promise . Besides , other Christians being priuate men , though they be sanctified , & haue a good measure of knowledge , yet haue they not the same spirit of discerning that godly Ministers haue : nor can so fully and truly iudge , when a man hath repented , when not ; and therefore cannot so trulie pronounce the sentence of the Law or Gospell , nor haue they abilitie ordinarily by their good conference , and Christian counsel , to con●●rt a soule , but to confirme one conuerted : but that power ordinarily belongs to the publick Ministery of the word , therfore it followeth , that ordinarily they haue not the power to pronounce the sentence of binding or loosing vpon any man : I cōfesse , in times or places , where no Minister can be had , God blesseth the labours of priuate men , that haue knowledge , somtimes euen for the conuerting of a man to God , & for comforting him at the howre of death , and giues a vertue and power to that sentence which they shal pronounce one vpō anothers repentance : but as this is extraordinary , & in the want of ordinary Ministers , so in that case a priuate man of knowledge & godlines , is made a Minister for that time to himselfe , or to another , euen as a priuate man in cases of extreame danger , when no magistrate is present , is made a magistrate himselfe to defend his owne life . So then as in vvant of a Magistrate , the sword of the magistracie is put into the hand of a priuate man : so in the want of Ministers , the keyes of the Ministerie are committed and put into the hands of priuate men , ( as in dayes of persecution ) that then they may vvith comfort admonish and aduise : and with power pronounce mercy and forgiuenes one vnto another , vpon theyr true repentance . Yet alwayes remember that in so dooing , a priuate man is as a Minister for that time , and in that case : but ordinarily , ( and alwayes in setled Churches ) this power pertaineth to the Ministerie , & is theirs alone by ordination ; and to them belongeth the promise and the blessing , that when hee hath declared to a man his righteousnesse , then God will haue mercie on him . And thus wee see also the blessing of God vpon the function of the Ministerie , and conexed thereunto by the mercifull dispensation of God. It followeth . And will say , Deliuer him that he goe not downe into the pit : for I haue rece●ued a reconciliation . The fift and last part of this description is , the Commission and authority giuen vnto him , which is so great , as neuer was giuen to any creature , and is thus , when a Minister of GOD hath declared vnto man his righteousnes , hath brought him to the state of grace , and God in his fauour hath had mercy on him ; then God saith to the Minister , Deliuer that soule from hell , for I haue pardoned him in Christ , I am reconciled to him . In which words , authoritie is giuen to a Minister of God to redeeme a man penitent , from hell & damnation : not that he is the meanes of working out this redemption , for that wholy and onely is Christ himselfe ; but hee is Gods instrument , and Christs instrument , first , to apply those meanes vnto him : secondly , to pronounce his safety and deliuerance when these means are vsed . Here is the principall honour of all belonging to that calling : and it is the greatest that euer was vouchsafed to any creature . Man 〈◊〉 Angell : for it is a plaine Commission to goe and deliuer such a man from the power of hell , & to redeeme him into the state of Gods children , and to make him heyre of heauen : Angels ne●er had this Commission ▪ they are Messengers sent out for the good of those whom Ministers haue redeemed , and they haue brought many comfortable messages vnto them : but it was neuer said to any Angell , Deliuer that man that he goe not downe 〈◊〉 the pit , as it h●●r● is saide vnto a Minister : nor any men but Ministers haue this Cōmis●ion . To some callings God saith , work● thou for man , build him houses , prouide him sustenance ; to the Phisition , heale that man , to the Lawyer , do that man iustice , to the souldier , fight for him , to the Magistrate , defend him , to the King , gouerne him , and see that euery one doe his dutie : ● to none but to the Minister dooth he say , Deliuer him that he goe not down into the pit . If this be so then for the vse , first Ministers must learne heere , that if they will haue the honour of Redeemers , then must they doe the dutie of redeemers , they must pray earnestly for the people , for that is one meanes whereby they redeeme men . They must say with Samuel , God forbidde that I should cease to pray for you : They must mourne for the impenitent , vvhen they will not turne to God. So did Dauid his eyes gushed out with riuers of waters , because men kept not Gods law . And Ieremie , who w●shed a fountaine of water in his eyes ▪ that he might weepe for the sinnes of the people ▪ They must priuatly conferre , ●●site , admonish , and rebuke ▪ and principally they must preach , and that in such good manner , and in so diligent measure , as that they may redeeme and winne soules , and the end that they must ayme at , must be to winne soules . Some preach for feare of the law , to auoyd censure or punishment , some for fashion sake , that they may be like to others , some for ostentation sake , to win credite and prayse , some for ambition , to rise in the world : all these forget theyr cōmission , which is , Deliuer him from hell . This should be the end of their preaching , to deliuer a soule from hell , and what should Commissioners doe , but execu●e theyr Commission ? High Com●issioners are worthy to be low Commissioners , or rather ▪ no Commissioners , if they will not put it in execution . It is therefore lamentable to see , that some by not prea●hing , s●me by vaine preaching , show that they intend any thing , rather then the winning of soules to God. Let then all good Ministers so preach , as they may say with Esay , Behold Lord heere am I , & the children whō thou hast giuen me . And that they may returne theyr Commission thus : Whereas thou O Lorde gauest mee this people , and had me deliuer them , that they goe not downe into ●ell , Lord I haue doone it , it is the thing my soule aymed at , with all my desire and endeuour : and by thy mercy I haue effected it accordingly . And the rather must all Christian Ministers seriously intend the sauing of souls , inasmuch as Antichrist doth so earnestly seeke the destruction of soules , by winning them to his synagouge . The Turke spares no labour , no cost , to infect young chyldren of Christians with his impure and blasphemous superstition . The Pope and his vassals , ( especially Iesuits ) vse al means , deuise many stratagems , spare no cost , nor labor , to seduce & inueagle young men , and the best wits . Surely theyr care and policie heerein is admirable , and yet alas , when ( like the Pharisies ) they haue compassed sea and land to make a proselite , they make him like themselues , the child of hel . And they are so farre from hauing any Commission from God to doe this , or any blessing promised , as contrariwise GOD forbids them , and his curse lyeth vppon them for so dooing . Shall they be so diligent to destroy soules without a Commission , and incurre Gods curse for theyr labour , and shall not Christian Ministers , be much more diligent to winne and redeeme soules , hauing so large a Commission for the purpose , and so great a blessing promised thereunto ? In the next place , this doctrine hath vse to the hearers . First to let them see the excellencie of this calling , which hath a Comission and power to redeem them frō hell & damnation , & what honor is due vnto it , & to let the wicked man see ( which any way abuseth eyther the persons or the function ) howe base & vnthankful men they are , to recōpence euill for so great a good , & therfore no maruell thogh euil do neuer depart frō the houses & families of such men : and further , to encourage all men to giue thēselues to God in this great calling , for see here what they are , euen the high Commissioners of God. VVee haue in our estate , a power delegated to certain men of worth , & it is called the high Commission , because they haue power to do great things , and that man thinks himself happy , who can bring his son to this , to be thought fit to be one of this Commission : but behold heere a higher Commission , a Commission from God , to redeeme soules from the power of hell , & the deuils clawes , this is indeed a high Commission , and so high as this , was neuer granted out of the Court of heauen to any creature but to Ministers : they therefore are the High Commissioners of the high God. Is it not then an honor & happines vnto thee to bring thy sonne to this estate ? And lastly , this must teach all hearers , their dutie to Gods word , namely , to submit them selues vnto it : for if the Minister haue a Commission to redeeme thy soule , it must be by the word and holy discipline . Therefore thy dutie is to heare Gods word patiently , to submit thy selfe vnto it , to bee taught and instructed , nay to be checked and rebuked , and to haue thy sinnes discouered , & thy corruptions ript vp . If thou wouldst haue thy cause succeede well , thy Lawyer must discouer the weakenesses of it , if thy body to be cured , thy Phisition must purge the corruption of it ; So if thy soule be to be redeemed , thy minister must see the weakenes , and purge the corruptions of it , & though his doctrine be harsh , and hard vnto thy nature , and the discipline of the Gospell seem rough vnto thee yet must not thou rage and rebell against it , nor hate , nor rayle at his person , but submit thy selfe vnto it , for it is the message and Ministerie of thy saluation : if otherwise , thou doost indeed a great wrong to the Minister , for thou frustratest his Commission , but alas , a far greater to thy selfe , for thou frustratest thine owne saluation . FINIS . THE SECOND Treatise of the duties and Dignities of the Ministerie , by Maister Perkins . To the right worshipfull and Reuerend Iudges , Sir Iohn Sauile Knight , one of the Barons of his Maiesties Exchequer : and Sir Christopher Yeluerton Knight , one of the Iudges of his Maiesties Court of Kings bench , the late worthy Iudges of our Northeren Circuite . The spirit of wisedome , zeale and courage be multiplied . RIght worshipfull , it is sayd in other Nations , and written in some of their bookes , that there are three disgraces of the English Nation : The Ignorance , or ( that I may so call it ) the Vnlearnednes of our Gentry and Nobility , the Be●gery of our poore , and the Basenes of the body of our Ministery . The first blot , our Nobilitie and Gentrie haue well wiped off , since the first daies of blessed Queene Elizabeth , partly by studie at home , partly by trauell abroade , and I hope they will doe it more and more : The second hath beene well l●ssened by good lawes of late , and wou●d be more , if the Execution were as good as our lawes bee , and it were much honour to our Nation , and more to our Religion , if it were quite taken away : for he that tells vs there shal be poore euer with vs , saith also , there shall not be a begger amonst vs ; If there were no poore , what should become of Charitie : for it is charitie to relieue pouertie , not to maintaine beggery : Pouerty may be a Crosse , but it is no Curse : but beggery is a fearefull curse , threatned on the enemies of God : and Dauid saith not , bee neuer sawe a righteous mans child poore , but that he neuer sawe him begge his bread . The dayly cries in our streetes , cry for yet further reformati●n heereof , that the impotent poore may be sufficiently prouided for , that he neede not , and the s●urdy begger compelled to worke , that hee may not bee suffred to begge . Happie you , or whosoeuer can haue a hand , in effecting this blessed w●rke , wee , who can doe little else shall pray for it , and for them that labour in it . But now f●r the third , I feare none but the very hand of God , can wipe out that staine from our Church : The bas●nes of the generall body of our Ministerie , whence is it , but either from the vnworthin●sse or pouerty thereof : and the vnworthines thereof , whence is it but from the pouerty , and base maintenance of our Ministerie , which was once robbed by the Abbies , and after worse by some in our owne State : and Popery that stands so much vpon Non dimittitur peccatum nisi restituator ablatum , yet for all that , would not restore vnto the Church her tenthes againe . But as Popish Abbies stole them , so a popish state kept them , and to their shame some of th●se good Professors of our Religion , haue restored such as were in their bands , and there is hope that all our Professors , ( vnlesse they care not to be accounted hipocrits ) will make some conscionable restitution . We doe not craue that they wold with Zacheus restore ●oure●old ( though it is apparant , that the Tenthes were got from vs in old time , by most false and forged Cauillations ) we onely craue our owne , we would aske no more , nor willingly take lesse : for our whole dutie is still required , then why should not our whole due be payd . And yet that the world may learne of vs contentednes , as well by our practise as our doctrine , we would for the present , take in good part , and rest contented with a part of our owne , and some competent portions out of the Impropriations , ( proportioned to the quantitie ●f the charge imposed , and the gifts and paines required ) would for a time bee a reasonable satisfaction to our Ministerie , vntill our state found it selfe , either better enabled , or more straightly tied in Conscience to full restitution . But as I sayd , this is a worke of God himselfe , f●r if man could doe it , so many Parliaments would not haue slipt it , but some of them would haue ete●nized it selfe , with this honorable name to all posterities . The Parliament that restored Impropriations , but till that , or some other course ( as good ) be taken , it is both vnseasonable , and vnreasonable to complaine of the Ignorant , or to c●aue a learned Ministerie . For shall the Oxes mouth be mousled , which treads out the corne , or shall a man goe to warre at his owne cost ? and hath not God ordained ( marke it is his Ordinance ) that those who teach the Gospell , shal liue of the Gospel ? But alas , how shall the Ministerie of England liue of the Gospell , when my small experience can showe , that in one Corner of one County of this Kingdome , wherein there are some 150. parishes , or parochiall Chappell 's , almost a 100. of them , ( if not a full 100 ) are Impropriate , and amongst them I can showe the most parishes haue but 10. pound or thereabouts , some 8. li. some 6 , li. some 5 , li. some 4 , pound , some not 4 , pound yearely liuing for the Minister , and those impropriations worth some 300 , pound , many 200 , pound , almost all 100 , pound , per an : yea there is one worth 400 , pound , per an : where there were but 8 , pound left for the Minister , vntill of late with much adoe , 10 , pound more was obtained for a preacher , and so there is out of 400 , pound , 8 , pound shared for a Minister , and 10 , pound carued for a preacher , in that parish where there are 2000 , Communicants . Of all the rest , the Crowne hath some 100 , pound rent , or not so much , and the remainder of 280 , pound ( being a rich liuing , for a worthy learned Minister , a competent liuing for 2 , and more then some 7 , painfull and able Ministers 〈◊〉 ) I knowe not what becomes of it , vnlesse it goe to the feeding of Kits and Cormorants . Are not these goodly liuings for learned men , and may not wee expect a learned Ministerie , where there is such maintenance ? and I hartely wish that other countries , be not able to showe the like Presidents ▪ haue the rather made relation heereof , that our high Court of Parliament , may see how great cause they haue , to goe forward with that motion already by them made , for the establishing of a learned Ministerie . But if they bring it not to passe , what then remaineth , but to hope that the great God of heauen , will put into the hart of the God on earth , our noble King ( into wh●se hands he hath put the sword of soueraigne authoritie ) an irreuocable and vnresistable , resolution to execute his supreme power , for the reformation of this euill , which ( as Maister Perkins saith in this treatise ) may well be called the Kings euill , for it will hardly be healed , but by the will and powere of a king . In the meane time , this Treatise of that worthy man , may be a motiue to our zealouse professors , who haue any impropriations in their owne hands , to excite and prouoke them to a conscionable restitution , in whole or in part , as their estates may beare , or their conscience shall mooue them . For heerein are layd downe and mixed together , both the duties to be done by faithfull Ministers , and the Dignities due vnto them for their duties : and so seeing the dignities of that calling to bee most honorable , and the duties so chargeable , it cannot but grieue their Christian harts to see the maintenance so miserable . This Treatise I first of all send to you , and vnder your names to the world , and to you first , for as I am sure you loued the Author , and honored those excellēt gifts of God in him , so you cānot but accept this after birth of his , ( as a fatherlesse child for the fathers sake ) . And for my selfe , ( to conceale all personall and priuate respects ) in the name of many thousands in the Northeren Countries , I praise God for the good done in those parts , by your painfull courses , and religious care , not doubting , but if your selues , or the like be imployed there , to asist our Honourable and Religious Lord President , that the multitude of Popish Priests there lurking , will bee daily lessened , the number of painfull preachers augmented , Poperie put d●wne , and the Gospell maintained more and more . Which blessing God grant to that and all other Countries of this Kingdome , for his mercies sake : & giue vnto you & all others in your place , the spirit of courage and constancie , in these declining daies , that beeing faithfull in your great charges , vnto the end , you may receiue the Crowne of life : for which he hartily prayeth , who will euer rest Your Worships in the Lord , W. Crashawe . A TREATISE OF the dignitie and dutie of the Ministrie . Esay 6.5 . Then I said , woe is me , I am vndone , for I am a man of pollut●d lips and dwell in the midst of a people of polluted lips : for my eyes haue seene the king and Lord of hosts . 6 Then flewe one of the Seraphins vnto me , with an hotte coale in his hand . 7 Which he tooke from the alter with the tonges : and touched my mouth and saide , Loe this hath touched thy lips , & thy iniquity shall be taken away , and thy sin shall be purged . 8 Also I heard the voice of the Lord , saying whom shal● I send , & who shal go for v●●●hen said I , here am I , send me : and he saide goe . IN the fiue former Chapters are contained such Sermōs , as the Prophet had made vnder Vzziah king of Iuda : At this Chapter begin such as he preached in the raign of Iotham , & so forward : But before he either preach or prophecie of any thing , in King Iothams dayes , or his successors , the Lord in this Chapter giues a new cōmission to the Prophet , & a new confirmation to this calling : the old king in whose daies Esayah was first called being now 〈◊〉 , and an other succeeding him , God with the new king , reneweth the calling and cōmission of the Prophet : wherin God doth not giue him another calling , for one calling to the office of the ministery is sufficient : but he confirmeth the calling formerly giuen , by repeating & ratifying it . And this God did to Easy , not as he was an ordinary , but an extraordinary Prophet : for ordinary Ministers need no renouation of their calling , nor any newe signes of confirmation , but extraordinary Prophets , who come in extraordinary maner , & to do many extraordinary workes , God in his wisdom wil haue their calling confirmed , againe , and againe , & that by very extraordinary meanes . Out of which practise of the Lord , we learn , how great cause we haue to doubt those men to be either fantasticall or worse , who pretend extraordinary callings in these daies , and yet scarce can shew vs any good signes of an ordinary , much lesse of an extraordinary motion : for if in those dayes , when such courses were more common , God will haue his extraordinary prophets caling to be renewed & confirmed , againe and againe , then certainly in these dayes , we may iustly require , more & more , wonderful signes of an extraordinary calling afore we belieue it : and if God himselfe was so carefull to satisfie his Church in those dayes of the vocatiōn of his Prophet , surely y e Church in these daies hath much more cause to doubt in such cases , and to require many & extraordinarie signes , afore it acknowledge any such extraordinary calling : These men therfore offer much wrong to the church , & deserue both the censure thereof , & the sword of the Magistrate , who dare so boldly offer and obtrude to the Church their own fancies & dreams , as extraordinary motions of Gods spirit . This is the occasion and coherence . This Chapter hath two partes , first , the meanes of his confirmation , f●om the beginning to these words : secondly , the confirmation it selfe , from these words to the end : the me●ne● of his confirmation is a vision he saw from heauen , of certaine holy Angels appearing and speaking to him , in the first 4. verses . In the confirmation , which followeth in these words , are three points . 1 The effect of the vision , which it wrought in the Prophet , it caused him feare , it astonisht him , & cast him down : in the fifth verse . 2 His Cōsolation , and raising vp againe after his feare , in the 6. and 7. verses . 3 The renuing of his Cō●ssion againe , from thence to the end . The feare & astonishment of the Prophet , is described , 1 By the signes , of which are two ; 1 A note of exclamation , woe is me . 2 By a note of extreame deiection in himselfe , I am vndone . 2 By the causes of it , which are also set downe to be two : 1 He was a man polluted , and dwelt amongst people polluted . 2 He had seene the Lord , Then said I , woe is me , I am vndone . The first point in order is , the feare and extasie , into which the Lord d●oue this holy Prophet , which the Lord did not in his anger , but in his loue vnto him , not for a punishment of sinne , but as an euidence of his further loue : for the intent and purpose of God , in striking this feare into him , was to make him to be a true prophet , & a fit messenger for himselfe . It may seeme a strange course , which God taketh to confirme and raise vp his seruāt in zeale & corage to strike him into an extreame feare , euen to astonish & amaze him ▪ & yet we see it is the course which the Lord taketh : out of which practise of the Lord , wee learne this doctrine : That al true Ministers , especially such a● are deputed to the greatest workes in his church , must ●e first of all striken into a great feare , 〈◊〉 consideration of the greatnes of their ●●nction , yea into an amazemēt and astonishment , in the admiration of Gods glorie and greatnesse , whose roome they occupy , and whose message they bring , & the more they are afraide and shrin● , so it be vnder the contemplation of Gods maiestie , & their own weaknes , the more likelier it is that they are truly cald of God , and appointed for worthy purposes in his church : but he that steps to this function without feare , he may thrust in himselfe , but its doubtful whether he be cald of God , as here y e Prophet was : Nor is it so here alone , but euery where , when God called any of his seruants , to any great worke , he first droue them into these feares and amazements , as is euident a in Moses , in b Ieremy , in c S. Paul and others . The reason of this calling of the lord is plaine : namely , because mans nature is alwaies ready to take enough and too much vnto it selfe God therfore in his wisdome puts a bridle vnto the corrupt nature of man , and astonisheth it , lest it presume too much and take too much vpon it self : Againe a Minister is to preach vnto the people feare and reuerence of the Lord : bu● how can he do so to others , whē he hat● not tyed the Lord in his own cōscience , nor was euer cast downe in admiration of Gods glory and Maiesty : And lastly , the Ministry is a high & excellent cal●ing ( especially the office of extraordinary Prophets in the old testament ) and is therefore subiect to pride , and to be ●uft vp with self●-conceits ▪ & therefore ●eacheth the Apostle to Timothy , that a Minister may not be a yong scholler , least he 〈◊〉 puft vp , and fall into the condemnation of ●he wicked : giuing vs to vnderstād , that it ●s the peculiar danger of the calling to haue high conceits of thēselues , because of the height & dignity of their functiō . Therfore to preuent this incōuenience , God in mercy appointeth that all his true Ministers , shall haue some meanes 〈◊〉 other , to be cast downe euen to no●hing in themselues , and shall be driuen ●nto such feares & amazements , at sight of their owne weakenesse , as they shall ●hrowe downe themselues at Christs ●eete , and denying themselues wholy , shall acknowledge that they are in him whatsoeuer they are ; and doe relye , and trust onely on his grace and helpe . The vse of this doctrine , as it is for all Ministers , so specially for vs which liue in the Vniuersitie : we liue as it were in a Seminary , and many of vs are hereafter by Gods grace to be framed to the Ministery , and some of vs already are . Now here we haue many occasions to be puft vp in selfe-conceits : we see our selues growe in time , in degrees , in learning , in honour , in name and estimation : and to many of vs God giues good portions of his gifts : what are all these , but so many baites to allure vs to pride , and vaine opinions of our own worths ▪ but let vs remember the end we aime at , is not humane , nor carnall : our purpose is to saue soules , Then the weapons of our warre raust not be carnall , as pride , vaine-glory , and selfe-conceit . If therefore we euer looke to be made instruments o● Gods glorie in sauing of soules , then a● the first set wee not before our eyes the honour , but the daunger of our calling , and humble we our selues vnder the mightie hand of our GOD , that hee may exal● vs in his due time : and let vs be content that God giue any occasion or meanes to pul vs down , either by outward cross , or inward temptation : and let vs reioyce , when we are thereby so farre cast downe , that we cry out in the astonishment of our spirits , as the Prophet here : Woe is me . I am vndone : but otherwise if we will needes follow the swinge of our proude natures , and trust in our owne abilitie , gifts , and learning , let vs knowe , we vse carnall weapons in a spirituall warfare . And let vs be assured the Lord will worke no great worke in his Church by our Ministerie : wee may raise our selues in worldly estimation , and worke out our owne purposes , but we shal do litle in the saluatiō of soules : for those men do pronounce the most powerfull blessings on other mens soules , and speake the best wordes of comfort to other mens consciences , which they oftenest say vnto thēselues . Woe is me , I am vndone . Furthermore , whereas the Prophet at this Vision and Reuelation of Gods glory vnto him , cryeth out of himselfe , Woe is mee , I am vndone : being words of extreame feare and astonishment , and of so lowe a deiection as is a degree towardes desperation ( if it had gone forward ) : let vs learne that the Prophet helde not in his iudgement the doctrine of Intercession of Angels and Saints for particular men , for if he had , hee need not at the sight of Gods maiestie , foorthwith to haue cryed out , Woe is me , I am vndone , but hee might haue stayed himselfe awhile in this cogitation , I will desire Moses , Samuel , or Dauid , to pray to this glorious God for me , or here are holy Angels of the Seraphins here present , they see in what fearefull case I am , I will pray to them to speake to this glorious and mightie Lord for me , that I perish not in this feare : but hee instantly seeing the Lord appeare in Maiestie , and fearing his iust wrath , ( being guiltie of his own corruptiōs ) without any hope or expectation , or as he seemes , without the lest cogitation of helpe or assistance from any creature , he cryeth out , I am vndone . Lastly , whereas he exclaimeth , Woe is me , I am vndone : being words of a soule humbled & deiected , & hereby sheweth himselfe to be in that case , which a poore sinner is , when the preaching of the law hath humbled him , by shewing him his sinnes and his extreame danger by them . We may learne , that to bee called to the Ministery , is to be as it were conuerted and regenerate : & that when a man is called thereunto , it is a worke little lesse then that whereby God calleth a sinner from his sinne , to the state of repentance : for as God first casteth downe the sinner , before hee giue him grace , or any feeling of his loue in Christ : so here , hee first abaseth and casteth downe the Prophet in the sight of G●ds Maiestie , and his owne miserie , afore hee honour him with a Commission to preach peace vnto his people . Which I note against those men , which hold it so ordinary a matter to enter into the Ministerie , as many doe , which take it vppon them in wordly and politique purposes . And some of a better ranke , which thinke if a man haue learning , degrees and age , he is sufficiently qualified for that calling . But alas , this is not all ; there is a greater work to be wrought then so , he must be humbled & cast down , in sight of the greatnes of that calling , of the maiestie of that God whose roome he is to execute , & of the vnworthines of himselfe to so great a worke : hee must bee resolued , that to call a man to the Ministerie , is the greatest worke that GOD worketh in his Church , but the conuerting of a sinner , and calling him to the state of grace : nay it is a worke euē like vnto it : for as a sinner in his conuersion , so he at his Vocation to that place , is often to cry out in the amazement of his soule , Woe is me I am vndone . As therefore they are foulie deceiued , which thinke any holinesse or sanctification , can sufficiently qualifie a man without learning , so are they no lesse which thinke all outward complements to be sufficient without this worke , which here was wrought in the holy Prophet . Thus we see the feare and astonishment of the Prophet . It followeth ; For I am a man of polluted lippes . Now follow the causes of his feare , which are two . The first is , his owne pollution and sinfulnesse , and the sinfulnesse of his people : his owne he freely confesseth in these words ; I am a man of polluted lippes : that is , I am a miserable and sinfull man , and therefore I feare and tremble to stand in Gods presence : nay , I dare not looke vpon the Lorde , for my sinnes . But it may bee demaunded , how could the Prophet say thus truely , for he was a holy man , and iustified in Gods presence , by his true faith in the Messias , and sanctified by repentance : can a man iustified and sanctified , say , he is a man polluted ? I answere , It is doubtlesse , he was so , he therefore complaineth here not of any great and enormous sinnes , which he had committed to the publicke scandoll of the Church , but first of the corruption of his nature ; which in him as in al mē is a very sea of iniquity , & which alwaies appears the more , the neerer a mā comes to God and therefore did now most apparantly discouer it selfe in the Prophet , when he was in the presence of the Lord himselfe . Secondly , he complaineth of some actuall sinnes of his life , and it is more likely of some sinnes of omission , then of Commission : for we find not that the Prophet was euer touched with any great sinne , and where we know it not , we are in charitie not to imagine it . So that it t s most probable , he complaineth of some smaller faul●s , or negligences in his Ministerie : as not preaching to the people at some time when he ought , or not preaching so willingly , or cheerfully as he should , or desire to lea●e preaching , because the people were stubborne and disobedient , or some impacience in his Ministerie , when the people were reb●llious and resisted his doctrine , which passiō might the rather vexe him ( as we read it did Ieremie ) the Iewes were so stubborne and stifnecked a people : or it may be some want of zeale or forwardnes , these , or some such were the cause of his feare : And the conscience of ●●ese makes him here cry out that he canno stand in the sight of God. Where we le●r●e , first , what a tender conscience godly Ministers must haue aboue all men : ●am●ly , that they must make conscience , 〈◊〉 of the great and grosse sinnes onely , but euen of the lowest & least sinnes : and he m●st endeuor in his calling , not onely to be cleere of great crimes , but as farre as may be , to be free from the least appearances of euil , and from the least negligences in his place , for a small fault in other men is great in them , and that which may bee some waies pa●donable in other men , is no way in them : they must therefore watch ouer themselues most carefully , and take heede to all their wayes : and for this ende is it , that a Minister in godly wisedome must often depriue himselfe euen of many things ( which it may bee , lawfully hee might vse ) least his libertie bee an occasion of euill to others : and must abstaine from the least sinnes , least euen they be blemishes to his calling , and burthens to his cōscience . And hence is it , that a Minister cannot be too carefull in his calling , in his words , dyet , companie , recreation , apparell , gestures , and in his whole cariage , because little sinnes are so great in them . Especially Ministers here learne the Apostles Lesson , to bee instant in season & out of season : to preach and exhort , to comfort and rebuke publikely and priuately : to good , to bad : when it is well taken , when it is ill taken , when they willingly receiue it , and when they stubbornly resist it , when they commend him and reward him , and when they raile at him , and persecute him for it : thus must he be diligent in season & out of season , for the least negligence in his dutie , or omitting the least opportunitie of doing good , will when God visits his conscience , be a burthen and vexation to him , as it was here to the Prophet . And furthermore , if these small sinnes thus afflicted the Prophet , then alas what is to bee thought of those Ministers , who make no conscience of foule & scandalous sinnes ? how shal Symonie , Incontinencie , Vsurie , inhospitality , couetousnesse , Ignorance , Idlenesse , carelesse Nonresidencie , how shall these ( I say ) and other like greiuous crimes oppresse and burthen the soule , whē as the smallest sinnes doe so affright this holy man ? Surely , when God shall visite thē , their states will be most fearefull , nor , shall any mans case be so miserable , as an vnconscionable Ministers : And though now such loose and licentious Ministers seeme to liue in Iolitie , & without ●ny feare , yet when God shall appeare ●nto their consciences , then will they cry out in fearefull anguish , Woe is mee , I am vndone . And againe , if these small faults so affrighted this holy Prophet , and burdened his conscience , then what pittifull consciences haue those Ministers , whose daily negligence , and vnconscionable carelessenesse in their places is such , as all men speake of , and yet they are not touched : surely , these mē are not of so tender consciences as the Prophet was : and either the Prophet here was much more nice then needed , or ▪ else these men will proue to be in a miserable estate . Lastly , let Ministers of care and conscience , be here comforted in the examble of the Prophet : who is there , but may finde imperfections and blemishes in himselfe , which will often make him cry out ; Wo is me : but let not that discomfort thē , but rather reioyce , that they can see their owne weaknesse , as the Prophet did here : If they haue cause to exclaime against themselues , they are not alone , as was this , and all other holy Prophets case before them . In hauing imperfectiōs in thēselues , they are no more miserable then the Prophet was : but let thē labour to be as blessed in seeing & complaining of themselues as hee was : And let euery Minister assure himselfe , that the more hee makes conscience , euen of the least sinnes of all , the more he resembleth the ancient holy Prophets , & the more likely is he to worke effectually in his Ministerie . For his dutie is to worke in his people a conscience , not of great sinnes onely , but euen of all : but how can hee doe that to them , if he haue not first of all done it in himselfe ? hence it is therefore , that godly Ministers finde fault with themselues , when other men cannot , and cry out against themselues , for their pollution ( with the Prophet here ) when no other man can accuse them of the least crime : nay , when others doe magnifie God for his graces on them , and praise their giftes , and commend their good liues , euen then doe they condemne themselues , and exclaime against their owne corruptions : and their owne smallest negligences , or omissions , are great woundes to their consciences : & their last sinnes , and their most pardonable infirmities , are sore burthens vnto them : for of all men in the worlde , a godly Minister is a man of the most tender conscience . Hitherto hath the Prophet complai●ed generally of his pollution . Particularly , hee exclaimeth against the pollution of his ●ippes . But why will some say , complaines hee of the pollution of his ●ippes , rather then of his heart , or his hands , or any other part of him ? were they not all polluted ? yes , all in some measure : and was not he grieued at them all ? yes assuredly , wee must grant that also . But the reason is , he was a Prophet , his dutie was to vse his tongue , the practise of his calling consisted in the vse of his tongue : for a Minister is an Interpeter , as he is called , Iob. 33.23 . that is , the peoples to God by prayer , and Gods to the people by preaching : he is Gods mouth , and the peoples mouth : so that the tongue of a Minister is that part of his body , which is to be vsed as a principall instrument of Gods glorie , and more to the setttng foorth of his honour then any other : Now euery man is to be tryed what he is by his calling , rather then by any other accidentall or collaterall courses : therefore the honour or dishonour of a Minister , is the vse or the abuse of his tongue : and his comfort or discomfort is the well vsing , or not vsing of it . The Prophet therefore here affrighted at Gods presence , and therefore retyring into himselfe , presently his conscience checkes him for his most proper sins : namly , for some fault or negligence in his Ministerie , ( which is the proper sinne of that calling ) and therfore is it that he exclaimeth against the pollution of his lippes : out of which practise of his wee may learne ; First , the vanitie of the Papists , who magnifie the merites of holy mens workes : for if this holy Prophet , a man truely iustified , & extraordinarily sanctified , yet durst not stand before God in this little apparance of his glory , notwithstanding all his zeale , and courage , and conscience , and paines , and sufferings in his function , but was cast downe so farre , from a conceit of his owne worth , that hee cryed out ; Woe is mee , I am vndone . How then can wee who are no better , but rather worse then hee , stand before GOD in the day of Iudgement , in the great appearing of his infinite iustice and glorie ? Rather doubtlesse , as here the smallest pollution of his lippes , and negligence in his calling , droue him out of all conceit of merit , when once hee came into the presence of GOD : so the due consideration of our so many and foule pollutions aboue his , should beate downe all proude conceites of our owne goodnesse , when wee appeare before GOD. It is therefore to bee feared , that the Papists , who thus magnifie their owne merites , doe seldome or neuer enter into earnest consideration of their owne infirmities , and doe seldome present themselues in the presence of Gods Maiestie . For if they did , then doubtlesse the least sight of their least pollution , would make them farre from euer thinking of their owne merites . They also tell vs , of workes of superrerogation , but it seemes heere , this holy Prophet had none of them . And they teach , a man may in this life perfectly fulfill the Lawe , but who can doe it , if not Ministers ? And what Ministers , if not extraordinary Prophets ? And yet Isaiah ( the first and chiefe of them ) exclaimeth here in pittifull manner against his pollutions : Doubtlesse , if the Papists would cease flattering ●or●mselues , and not examine their consciences by their owne pleasing corruption , but present themselues in the face and presence of Gods Maiestie , they would bee farre from these conceits . In the next place , whereas the Prophet complaineth of the pollution of his lippes : As of the peculiar sinne of his place : Ministers are heere taught , to auoide that sinne aboue all other ; and to labour in that dutie aboue any other : for the dooing of it , is his most comfort : the want of it is his most vexation : his tongue is the Instrument giuen him to honour God , if hee vse it well , it yeeldes him comfort , more then any other duties . But if hee vse not , or abuse his tongue , the pollution of his lippes will bee the heauiest burthen of all : they therefore are greatly deceiued , who thinke a Minister to discharge sufficiently his duetie , though hee preach not , if hee keepe good Hospitalitie ▪ and make peace amongst his 〈◊〉 , and performe other workes of charitie and good life : for if a Minister haue not this vertue , hee hath none : If hee preach not ; If he● abuse his lippes : or if hee open them not , hee hath no conscience , nor can haue any comfort , for that is the principall dutie of a Minister ( though all the other bee required to make ●him compleate ) : the want of them may condemne him before men , but it is the pollution of his lippes , which presently checkes him before GOD , as wee see here in this holy Prophet : The Conclusion then is to euery Minister , that if hee had all the vertues and good properties , that can commend a man in the world , yet if his lippes be polluted , either by not preaching , or by negligent , idle , or carelesse preaching , this pollution will so staine his conscience , and so burthen him in the presence of God , that the time will come ( notwithstanding all his other good qualities ) he will cry out in farre more pittifull maner then here the Prophet doth ; Woe is me , I am vndone , because I am a man of polluted lippes . It followeth ; And I dwell in the midst of a people of polluted lippes . The Prophet not onely complaine● of his own pollution , but of his peoples also , amongst whom he liued , and this he doth for these causes : First , to teach vs , that it is the Ministers duty to confesse , not onely his owne sinnes , but the sinnes of his people , and to complaine of them to God : for as he is the peoples Interperter to God , he must not thinke it enough to put vp their petitions , to vnfold their wants , and to craue reliefe for them at Gods hand , but he must further take knowledge of the sinnes of his people , and make both publike and priuate confession of them to God : and the more particularly hee can doe this , the better : and this he is to doe , both for the peoples good , and for his owne also , because it cannot be but that the sinnes of his people , are in some sort his : for this is the peculiar danger of the Magistrats and Ministers calling , that generallie the sinnes of their people are theirs : I meane , that they are accessarie to the sinnes of their people , either by prouoking them by their euil 〈◊〉 , or by not reprouing , or not hindring or suffering , or winking , or couering and concealing , or not punishing them , or not carefully enough vsing meanes to preuent them : by all which meanes and many more , it comes to passe , that the peoples sinnes are the Ministers by communication : so that as well for his owne sake , as theirs , hee is to confesse to God their sinnes , as well as his owne . Now if a Minister must confesse his peoples sinnes , then it followeth consequently , that hee must knowe them , and take notice of them , for else hee cannot confesse them . And this is one cause why the holy Ghost commaundes a Pastor to knowe his flocke . Hee must not onely haue a flocke , and knowe which is his flocke : or haue a generall eye ouer it , but hee must haue a particular and distinct knowledge of the state of it , and the more particular the better . And if the Minister ought to knowe his peoples sinnes , then it followeth , first that it is best for a Minister to bee present with his people , that so hee may better knowe them and their state : and certainly if it bee a Ministers dutie to confesse to God the pollutions of his people , then wilfull and carelesse nonresidency and all absence , without iust and conscionable causes , must needes be a foule and feareful sin . For how could Isayah haue confessed he dwelt in the midst of a people of polluted lips , but that he dwelt amongst them . Nay saith the Prophet , hee dwelt in the midst among them , indeede well may hee knowe and confesse his peoples pollutions , that dwelles in the midst amongst them . Againe , if the Minister be to confesse his peoples sinnes , and therefore must needes knowe them , then it followeth also that they must discouer & confesse them vnto him , or else it is not possible he should perfectly knowe their estate : the want of this is a great fault in our Churches , for howeuer we condemne Auricular confession , as a very pollicie in the deuisers , and as a rack to the consciences of poore Christians , yet we not onely allowe , but call and cry for that confession , whereby a Christian voluntarily at all times may resort to his Pastor , and open his estate , and disburden his conscience of such sinnes , as disquiet him , and craue his godly assistance , and holy prayers : great blessing and comfort doth doubtlesse followe them that vse this godly practise , and the want of it , is cause that a Minister cānot discerne the state euen of his own flocke , nor can complaine to God of their pollutions , and confesse their sinnes so particularly as would be good both for him & them . Secondly , the Prophet couples together his owne pollution , and the pollutions of his people , as the adiuvāt , or helping cause and the effect : For the pollution of a people , helpes forward the pollution of a Minister , and the worse people they are , the worse do they make him , though he be otherwise neuer so good : For euen the Prophet , though called of God himselfe , and iustified and sanctified , and a man of extraordinary grace , yet dwelling in the midst of a people so stubborne and disobedient , as the Iewes were , hee was something touched with their pollutions : Ministers ( euen the best ) are men , and this comes to passe by reason of the corruption of their nature , as they are men : the nature of which corruption , is to apprehend any euill where euer it can be found , and to partake with it : regeneration qualifieth and abates this corruption , but takes it not away perfectly in this life : whereby it comes to passe , that a Minister , liuing amongst euil people , cannot but be somwhat stained with their pollutions , of what sort soeuer they be ; insomuch as it is often seene , that one known to be otherwise disposed of himselfe , is found to be disposed to this or that euill , by liuing amongst a people so disposed . And againe , that a Minister in such a place , & amongst such people , free from such and such sinnes , remoued to another place , is there found more or lesse tainted with them , because they abound amongst the people : and yet further , that a Minister , knowne to be faithfull , painfull and zealous , and comming to a disobedient , stubborne , froward , or prophane and dissolute people , his faith is weakened , his zeale and courage abated , Gods graces in him dulled , & much decayed : godly Ministers doe daily complaine hereof , and experience euery where shewes it too true . Out of this , we may learne something both for our instruction , and for our conuersation . For our instruction , it here appeares how wicked and wretched the corruption of our nature is , which cannot but receiue some contagion from the pollution of those with whom we liue : for this is so , not onely in them who carry a loose hand ouer themselues , but euen in such as looke most narrowly vnto their steps : as we see here in this holy Prophet , who was a man of more then ordinary sanctification : how little cause therefore hath any man to extol nature ? and how much lesse cause the schoolemen and some other Papists , to giue the least commendation to our pure naturals : for if nature rectified by grace , bee so hardly kept within compasse , alas how outragious and peruerse is it , when it raignes without controlment ? And for our further instruction , here wee may see of what a creeping and incroaching nature sinne is , which like a secret venome in the naturall bodie , so it in the pollitique bodie restes not in the place , or pa●tie poysoned , but closely creepes and diffuseth it selfe into euery part and member of the whole : it creepes from man to man , yea from an euill man to a good , from the worst man to the best : from prophane men , to godly Ministers : and as from publike persons ( as Magistrates and Ministers ) it descendeth visibly , and the example of their euill life is palpably scandalous : so from the people to the Magistrate or Minister , it creepeth closely , and ascendeth in more secret and insensible maner , yet in the effect it is too sensible : for it is alwaies seene , that they are something touched with their peoples pollutions : sinne is not onely as a poison spreading from the heart to all parts , from the Minister to the people : but as a gangreue , if it begin in the foote , wil without speedy preuention spred priuily to the hart : so sinne shewes it selfe , euen from the people to the Ministers : So great cause is there for all men to stop sinne in the beginning , to breake it in the egge , to giue water no passage , no not a little : for let this gangreue beginne at the feete , it will not rest till it be in the heart . For our confirmation wee are here taught , first if a Minister , by reason of the corruption of his owne nature , and the creeping nature of sinne , is in such daunger to be stained with the peoples pollutions , then let all Ministers desire , and vse all good meanes to dwell with a people as little polluted as may be : otherwise let him assure himselfe to be polluted with them , which is both a great discomfort to his owne conscience ( as here it was to the Prophet ) and disgrace to his profession : for if it be a duty of euery good professor of religion , to keepe himselfe vnspotted of the world , then how much more is it the ministers dutie so to doe , and how foule a staine is it to the honour of his calling , to bee polluted in the common pollutions of his people ? It may be therefore good counsell to all godly Ministers in the placing and disposing of themselues , not to enquire onely how good a liuing such and such a place is , how wel seated , how healthfull , and beneficiall it will bee , ( which are alas the common and almost the onely questions now adayes ) but principally , to regard what a people they be : and how affected , amongst whom they are to liue : if godly and well disposed , or at least tractable and gentle , and willing to be taught , then lesse to regard other incommodities : but if wicked , & prophane , or ( which is worse ) stubborne , froward , & vntractable , then lesse to regard the greatest cōmodities : and certainly if this point be wel considered of , and how bitter it hath bene in the end to many who haue not regarded it , it will appeare , that this is the best encouragemēt or discouragement , the greatest commoditie , or discommoditie , and the best reason , either to winne a man to a place , or to drawe him from it , how good soeuer it be otherwayes : they that neglect this dutie and are ledde ( or misled rather ) with carnall and worldly respects , how iust is it vpon them when they are made to cry in the sorrowe of their soule , Woe is me , I dwell in the midst of a people of polluted lippes . And here such Ministers as haue poore liuings , but good people , let them not faint nor bee discouraged , they haue more cause to blesse God , then to bee grieued , for doubtlesse they are farre better then those who haue great liuings , and an euill people . But as for those to whom God hath bene so good , as to bestowe vppon them , competent liuings , and a willing and well disposed people , let them thinke themselues double blessed of God , and treble bound to honour God , and to doe good in his Church : and if such men goe not before their brethren in all Ministeriall care and dutie , their fault is aboue all mens , and they make themselues vnworthy of so great mercies . Againe , if that a polluted people , pollutes their Minister , here is a good warning for all ministers to be wary and choyse of their company , with whom they will most priuately conuerse : for , as on the one side they may not retire themselues into solitarinesse , nor sequester themselues from all societie with their people , ( which is rather a Cimical and fantastical , then any way a religious practise : so of all men are they to be most carefull , that they doe not loosely and lauishly bestow themselues on al companies , as too many do in our Church , to the great scandell thereof , who care not with whom they cōuerse , but all companies , all places , all times , al sports and recreations , all meetings , all occasions , are one with them : but alas what maruel , though such men keepe not themselues vnspotted of the world , but proue too offensiue to their calling : for seeing the best men cānot liue with the best people , but they shal receiue some contagion from them , how carefully ought ordinary Ministers to make difference of men and meetings , times and places , and not diffusedly and carelesly to thrust themselues into all : So doing shal they keepe their calling from much reproach , and preserue themselues from much pollution , which otherwise from their polluted people , they shal bee sure to receiue . And here people are to be admonished , not too sharpely to censure their Minister ; though hee bee not so sociable with them all , as it may be many would expect : for it cōcernes no man to be so wary of his companie and his sports , as it doth the Ministe● : and if they would haue comfort and honour by their Minister , let them be ●areful into what recreations and company they drawe or desire him : for the more polluted the people are amongst whom he liues , the more carefull must hee bee to keepe himselfe cleare from their pollutions . Lastly , here people are taught , not to be too sharpe condemners of those Ministers , whose conuersations are not so vnblameable as were to be wished : for if they liue ill , generally the cause is , because they liue amongst an ill people . Why then should they so much condemne them , for such faults ▪ as wherein themselues haue made them faultie ? I say not , but our Church , and state , and Ministery , are to censure such men , ( and it were good they did it more ) but it is against all reason the people should do so , wheras themselues are the cause of it ▪ For alas , if this holy Prophet was a man of polluted lippes , because he● dwelt with a people of polluted lippes ; what maruell then , though ordinary Ministers be polluted with the common and vniuersall pollutions of their people : People therefore , are first of all to see that themselues bee well ordered and godly , and then iustly may they complaine , if the liues of their Ministers be not agreeable ▪ but otherwise , it is not possible without very speciall grace of God , but that a minister shal be more or lesse touched w t those crimes which are the cōmon faults of his people . And lamentable experience daily lets vs see , that where a people in a towne is giuen to drunkennesse , there the Minister , is either so for company , or at least too good a fellowe : where a people are giuen to contention , there the Minister hath too many suites : where the people be popish , there the minister is too superstitious : where the people be ignorāt , there y e minister is no great clark : where the people are giuen to any great sinne , there the Minister generally is not cleare from the same pollution : and it is seene , that the best Ministers and most carefull of all , doe complaine bitterly of the pollutions of their people : for that howsoeuer it may bee they escape partaking with their sinnes : yet they alwaies finde , at the least a dulling and decaying of Gods graces in themselues , where the people are vntoward and disobedient . If therefore a Minister liue with such a people , his case is pittifull and daungerous , for he walks in y e midst of nets & snares , which are laide for him on euery side , and if he escape them ( I meane , if he keep himself vnspotted , in the midst of a spotted and polluted people ) his care and his conscience is worthy both admiration and imitation , and himselfe is worthy double honour , as being both a zealous minister and a holy man. But he whom God hath blessed with a good and tractable people , and well affected to the word , and yet himselfe liueth loosely and scandalously amongst them , a heauy burden and a hard account , lyeth on that minister , and no rebuke is too rough , no punishment too great , no censure too sharpe for him . And if this holy Prophet , feare so much the presence of God for his small pollutions , and yet liued amongst so wicked and polluted a people , then what heauinesse and horror , shall be heaped on his soule , who cares not with how foule pollutions his life be stained , and yet liueth amongst a godly and well disposed people ▪ And thus we haue the first cause of his feare , his own , and his peoples pollutions . It followeth . And mine eyes hath seene the King , and Lord of Hostes. THe second cause of the Prophets feare and astonishment is , He saw the Lord , who then appeared in glory vnto him : not that hee sawe the substance of God ( for that i● invisible and incomprehensible ) b●t hi● glory : Nor the fulnesse of 〈◊〉 glorie , for that cannot be endured , but a glimse of it : nor that with the eyes of his bodie in ordinary maner , but in a vision : wherein how farre the eyes of his body were vsed , neither the Prophe● express●● , nor wee can well conce●●e . The m●●ning then is ; ●n a vision hee sawe such glory and Maies●●● ▪ as hee knowe there was an extraordinary presence of the Lord of hostes who is the King of glorie , at whose sight and thought of his presence , instantly his conscience i● smitten with feare , for his owne infirmities , and the pollutions of his people . Wherein let vs first of all obserue the connexion and dependance of these two causes , one vpon another : for as they are both ioyntly the cause of his feare , so one of thē is in a sort the cause of another : he feareth , because of his own and his peoples sinnes , and because he sawe the Lord : but why is he afraid to see the Lord ? the cause thereof is his owne and their sinnes , without which he would neuer haue beene affraid , but rather haue glorified to see the Lord : but his conscience checking him , for some defect of dutie in his calling , therfore he trembleth at the least glimse of Gods glory . Here let vs marke the ground of his reason , which is this : That man that is in his sinnes , is not able to stand in the presence of God : this is a generall and certaine truth , & the reasons of it are ; First , the contrarietie betwixt God , and the nature of sinne , it being the onely thing which offends him , & which prouokes his wrath and iust displeasure : therefore as a subiect cannot but be much amazed , if he hap to come into the kings presence , with any thing about him which the king hates , or cannot abide to see : so a man cannot but be extream astonisht , if hee know himselfe to bee in Gods presence with his sinnes , which Gods soule hateth . Secondly , sin makes a man indebted to God : for as the Lawe tyeth him first to obedience , so if he sinne and fayle in that , it bindes him to punishment : and the more a man sinneth , the deper is he in Gods debt . If then in this world , a man willingly indures not the sight of him , in whose debt he is ; what maruell , though a poore sinner tremble at the presence of God , to whom he hath forfaited soule and all . Thirdly , sin is that which prouoketh God to wrath : therefore a sinfull man feareth the presence of God , as a traytor the face of the Prince or a malefactor of the Iudge . For these causes , a wicman endures not Gods presence . Now Gods presence hath diuers degrees . First , God is present to our cōscience , when we think of him . 2. He is present , when wee name him , or heare him named or mentioned by others , and these are the furthest of : Thirdly , God is neerer vnto vs in the presence of his Ordinances , as his Word and Sacraments , and publike seruice in the Congregation : Fourthly , there is a most apparant and sensible presence of God , which shall be at the last Iudgement , when all men shall stand before him in his immediat presence , to receiue their iudgement . Now all these presences of God , are hatefull to a wicked man : for the first , a wicked man by his good will neuer thinkes of God , and if sometime a thought of God ( like lighning ) flasheth in his minde , presently he quencheth it , as being a most vnwelcome and burdensome thought vnto him : therefore saith Dauid ; The wicked is so proud , he careth not for God : neither is God in all his thoughts : Nay , God himselfe is so litle thought on , by them , that they will willingly thinke of nothing , that might bring GOD into their thoughts : as namely , Gods great workes of his wonderfull Iudgements : of whom the same Prophet saith , in the same place ; Thy Iudgements are farre aboue , out of his sight . As if hee had sayd , he laboures to set them farre from the eye of his minde , that hee may neuer haue occasion to thinke of them , nor on God by them . That this is true for his thoughts , I haue endeuored thus to proue , by Gods owne testimonies , because thoughts cannot be discerned by man. But alas , for the second ; that is , for his wordes , that 's too apparant in the sight of all men . For obserue it , and you shall neuer see a wicked man , by his good will haue God in his mouth , ( vnlesse it bee to abuse his name , by swearing or blasphemie ) nor willingly doth he heare any other man talke , or discourse largely of God , or of his greatnesse and his Iustice ; but such talke is tedious & combersome vnto him : and if hee cannot breake it off with other discourse , then he sits as mute as a fish , and inwardly either frets with anger , or is tormented with feare . All this is true in Felix the Gouernour : who whilst Paul discoursed of righteousnesse , temperance , and Iudgement to come : The Text saith , in the meane time , he trembled . And for the third , wee see daily wicked men , endure not Gods presence in the Church : for nothing is more troublesome vnto thē , then many Sermons , often praying , and much receiuing of the Sacrament : & therfore they neuer come to the Church , nor receiue ofter then the Lawe layes vpon them : but further then that , as the Psalmist saith ; they neuer call vpon God. But as for the last , that they feare and abhorre aboue all , they wish in their heart it may neuer be . And therefore S. Paul makes it a token of a true beleeuer , and a holy man , to loue , and looke for the appearing of Iesus Christ. Whereupon it followeth , that euē so it is a signe of a wicked man , to feare the last Iudgement , & to wish it might neuer be : And when it comes in deed , & they see they cannot escape it , whē then do they ? Euen cry to the mountaines , fall vpon vs : and to the hils , couer vs , and hide vs : from what ? from the presence of God : so fearefull and so hatefull is Gods presence to a sinfull man. Besides these , there is another way , whereby God sheweth his presence : and that is , by extraordinary reuelation of his glory immediately : which was vsual in the old Testament , as here to the Prophet , but now is not to bee expected . But how terrible that is to the sinfull nature of man , appeares in this place : for if the Prophet a most holy man , whose conscience accused him , but of a fewe and small sinnes , yet thus cryes out , amazed & affrighted , at the reuelation of some part of Gods glory : alas , how would they be terrified with it , whose consciences are burdened with great and grieuous sinnes , & that without repētance ? Thus we see the ground of his reason , how true it is , that a man in his sinne , cannot cheerefully come , nor boldly stand in Gods presence . The vse of this Doctrine : First of all , let vs see the monstrous presumption of such ministers as dare venture rashly into the ministery , to tread vpon the holy groūd of God , with vncle●ne f●ete ; to handle the holy things of God with vnwashen hands : For what is it to enter into the Ministerie , but to enter into the chamber of presence of the great King ? and should not a man looke about him , afore he come there ? Therefore if God rebuked Moses , for stepping too hastily towardes the Bus●e , where his presence is , and said ; Come not too neere , for the place where thou standest i● holy ground : then how will God rebuke and checke the consciences of such carnall men , as carelesly & carnally rush into the Pulpit , and to Gods holy Table , where God is present , in a farre more excellent manner then he was in the Bushe ? And if they bee so to be blamed , who enter into this calling without feare and reuerence , then how much more faulty are they , who beeing Ministers , dare venture to preach , or minister the holy Sacraments , without holy and priuate preparation , and sanctification of themselues : but rush vpon them , as vpon common & prophane actions ? Whereas God is present there , in a most holy and glorious maner : these men sure wil say , the Prophet heere was of too nice a conscience : but fearefully and terribly shall God appeare at last vnto such men , as care not how they appeare in his holy presence . Secondly , this sheweth the reason of the practise of al Christian churches : who vse to sing before the Sermon and after : namely , not for Decorum onely , & to grace the action , but to sanctifie and to humble our selues , because then wee come befor Gods presence : they therfore doe not thinke reuerently enough of God , and his presence , who doe by their practise in any sort , make way to the contrary . Thirdly , we may here learne , the pittifull case of those ministers , who are so presumptuous , as to exercise that holy function , & yet remaine in their sinnes without repentance : what doe these men ? they approach to the burning Bush , with their shooes on their feete : that is , into Gods presence in their sinnes : what shall come of it in the ende ? surely , that burning fire shal consume thē ? the least sinnes , & smallest negligences affrighted this holy Prophet , when he should go into Gods presence : But these men dare come into the Sanctuarie of God ; yea dare take Gods words in their mouth 's , and yet hate to bee reformed , and doe cast the glorious Word of God behinde their backes , which they preach to others with ●heir mouthes : these men may wonder at this holy Prophets nicenes , or else al the world may wonder at their prophanenesse . A little pollution of his lippes , feared him to come into Gods presence : but these dare doe it , with eies , eares , lippes , feet , hands , heart , and all polluted : their eyes polluted , with carelesse looking at all vanities : their eares with hearing : and their lips with speaking , wanton & wicked talke : their feete , with running into wicked company : their hands , with practizing , and their hearts , with deuising and consenting to all wickednesse . This is the cause , why the labours of such men are almost vnprofitable : because they dare come into Gods presence in their sinnes . In many places of our land , there is by Gods blessing much teaching , yet there is little reformation , in the liues of the most : but contrariwise , some fall to Atheisme : some to Papisme : some into foule sinnes , not to be named amongst Christians . Where is the cause ? surely not in the Gospel : nor in our doctrine , nor in the teaching of it ; but one very principall cause is , many Ministers come into Gods presence , vnsanctified , & in their sins : not caring how loosely they liue , in the face of their people : and therfore God in iustice , thogh he instanstly smite not them , with visible vengeance for their presumption : yet hee smites the people , with spirituall blindnesse , that they regard not their Doctrine , but looke at their liues , and doe rather follow the prophanenesse of the one , then the holinesse of the other . Ministers are such , in whome God will be sanctified , therefore because they doe not so , but dishonour him , by comming into his presence in their sinnes : therefore hee cannot abide them , nor giue any blessing to their labours . All ministers therfore , as they would see any fruite of their Ministerie , let them first sanctifie themselues , & clense their hearts by repentance , afore they persume , to stand vp to rebuke sinne in others : else let them not thinke , that their golden words shall doe so much good , as their leaden liues shall doe hurt : and they may happe to confirme men , that already are conuerted , but hardly shall any such men , conuert any soules from Poperie or prophanesse . And it is a vaine conceite for men to imagine , there is any force in eloquence , or humane learning , to ouerthrow that sin in others , which ruleth and raigneth in themselues . Our Church , and all reformed churches , may make vse of this doctrine : for it is the glory of a Church to haue their doctrine powerfull , & effectuall for the winning of soules , therfore it concerneth them , to take order , as well that their ministers be godly men , as good Schollers , & their liues inoffensiue , as wel as their doctrine sound : or els they will find in wofull experience , that they pull downe as much with the one hand , as they build vp with the other . But most neerely this doctrine toucheth ministers themselues : who must know , their case is most fearefull of all mens , if they come into Gods presence , in their prophanenesse : for as no man is more honourable , then a learned and holy Minister : so none more contemptible in this world , none more miserable for that to come , then he that by his loose & lewde life , doth scandalize his doctrine : and let him assure himselfe , that for his presumption , in rushing into Gods presence in his sinnes , he shall in this world , be cast out as vnsauory salt , and troden downe of men , with the foote of contempt : and in the world to come , he shall aboue all men cry out , in most extreame torment of conscience ; Wo is me , that my eyes must see the King and Lord of hostes : and so because hee would not in this world , come into Gods presence in sanctification and holinesse : he shall therefore in feare and horror , bee haled into the presence of Gods glorie , at the last day : there to receiue the iust sentence of their condemnation . Lastly , all painfull and godly Ministers may receiue comfort , not to bee discouraged or driuen from Gods presence , because of their corruptions or infirmities , for wee see it was the Prophets case : but let them still approch in feare and reuerence , and be so farre from being driuen from their dutie , because they being sinfull men , dare not come into Gods presence without much feare : as let them contrariwise be assured , that the more they tremble at Gods presence here , the lesse shall they feare it at the last day : and when prophane and vngodly men , who in this world feared not to stand in Gods presence in their horrible sinnes , shal cry to the Mountaines , fall vpon vs , and hilles couer vs , and hide vs from the presence of God : then such Ministers as in this world in feare and trembling , and alwayes in repentance , did approach into Gods presence : shall then looke vp , and lift vp their heads , & shall say to the holy Angels , & all the powers of heauen , helpe vs , and hasten vs to come into the glorious presence of our God and Sauiour . And thus we see the manifold vse of this doctrine to our Church and Ministerie . Secondly , Inasmuch as here the Prophet in a conscience of his corruptions , feareth and cryeth out at the least apparition of Gods glory . The vanitie and false dealing of the Church of Rome , is here discouered , in whose Legēds & stories of their Saints , nothing is more common then apparitions from heauen , of Saints departed : of glorious Angels of the virgin Mary , ( and that so familiarly , as sometime she sang with ●hē in their Cell , kissed some of them , and let them sucke her brests ) . Nay , of God himselfe : and especially of our Sauiour Christ Iesus : who they say , appeared ( I know not how oft ) to one man : namely , to Saint Francis : and appeared as hee was crucified with his woundes , and imprinting those woundes of his , in Francis his body , which they say he bare all his life , and that they bled whensoeuer hee would suffer them , which he alwayes did on Good Fryday , that he might bee like to Christ. This , and many more such , may you see in that fabulous & blasphemous book , of the cōformities of Saint Francis. But for the matter : are apparitions from heauen so ordinary in the popish Church ? how then came it to passe , that the greatest and holiest men in the olde Testament , were so amazed at the very apparition but of an Angell : as wee may see in the whole course of the Storie ? Some ranne away , and hidde themselues : some couered their faces , some fell downe flat on the ground : and the Prophets ●ere cryed out ; Woe is mee , I am vndone : my eyes haue seene the King and Lord of Hostes. But in the Church of Rome , looke the stories , that Saint or Monke is no body that hath not had some apparition : either of the Virgin Mary , or some of the Apostles , or an Angel , or Christ Iesus appearing & talking with them : and yet alas , Peter , Iames , & Iohn , those 3. great pillers , they were as good as beside themselues at the appearing of a little part of the glorie of Christ in his transfiguration . Either therefore must it followe that these men haue no sinne in them , which dare and can behold Gods glory so easily , and so ordinarily , ( which is impossible ) : or rather which indeede is truth , it appeares that these are but deceitfull fancies and forgeries of their owne deuise , to deceiue the world , and to magnifie themselues before the eyes of the common people : for it is first of all most false , that apparitions are so common as they make them , for if they were , then are they more ordinary in the new Testament then in the old . For whereas the scripture hath one , their legions haue 20. and whereas one , namely Saint Paul , was once rapt into heauen , they haue 20. that were rapt thither : And as that is false , so is it impossible that any man cloathed with fleshe can endure an extraordinary apparition of Gods glory , without extreame amazement , as is plaine here in the Prophet : who I hope was as holy a man as the holiest monke , that euer was . I haue noted this , that yong Diuines may be occasioned to looke a little into their fabulious legends , that so they may discouer the false trickes , and iuggling casts of that religion : which euil shifts it needed not , if it were of God. Thirdly , the people may here learne ; First , in that Gods presence is so glorious and fearefull to mans nature , how mercifully God hath delt with them , in teaching them not by himselfe , or by his Angels from heauen , which they could neuer endure ; but by men , who are like themselues : and how vaine and fond these men are , who would be taught from heauen , and not by men , who are so ful of wants . In the old Testamēt , when the people receiued the lawe from Gods owne mouth , it is said , they ranne away and cryed out , why should we dye ? if wee heare the voice of God any more , wee shall dye : for what fleshe euer hard the voyce of the liuing God & liued ? therfore they said to Moses , Goe thou neare and heare , all that the Lord shall say , and declare thou vnto vs , what God saith to thee and we will heare it , and doe it . And then saith the text , the Lord said , I heard the words of this people , they haue said well in all that they haue spoken . And so , from that day forward , God ordinarily taught his church by men like thēselues ; & we see , that the beg●nning of it , was not in iudgement , but in mercy vnto thē . It is is therefore the dutie of all men , both to acknowledge this mercy of God , in due thankefulnesse , and withall to remember , when they see infirmities in Ministers , that they are but men , and that , if they had not the Ministry of men , how hard it would goe with them : considering , that the least measure of Gods owne presence , cannot bee endured by any man. 2. Inasmuch as gods presēce , is so glorious in it self , & feareful to our nature , al men are taught to prepare themselues by holy prayer , by humiliation , and confession of their sinnes and vnworthinesse , afore they come to Gods word or sacraments : for they come at that time into Gods presence : they therefore are not to come in their securitie , nor in their ordinary sins vnrepented of , least God strike their consciences , with a sence of his fearefull displeasure : and make them cry out , vpon farre greater cause , then here the Prophet did . Thirdly and lastly , wee learne here the different natures and properties of sinne and holinesse : Sinne , euen the least sin , nay a very sinfulnesse of nature makes a man afraid of Gods presence : That sinne vnrepented of doth so , appeares in Adam , who as in his integrity , he spoke and conuersed euen in a familiar sort with God : so no sooner had hee sinned ▪ but he ranne from God , and hid himselfe : and that euen the least sinnes not repented of , do so also , appeares in this Prophet , who being a holy man , yet his conscience being priuy to it selfe of some small omissions or negligences in his calling , he cryeth out , he is vndone because he seeth the Lord of hosts . But contrariwise the state of perfect holinesse , and the want of all sinne , makes a man bold in Gods presence , and rather desirous then afraid to behold Gods glorie , which shall be most apparant at the last day : for when the wicked shall desire rather to be couered with the hills , and ground to dust by the mountaines , then to appeare before the face of God : then shall the Godly whose holinesse shall then be perfect , looke vp and ●ift vp their heades , because their redemption is so nigh . And Iob testifieth of himselfe , that hee knoweth his redeemer liueth , & that he shal stand before him and looke vppon him with his eyes . Thus as guiltinesse driues a man from the Kings presence , but innocencie makes him bold before him : So sinfulnes makes a man auoid Gods presence , but holinesse makes him drawe neare vnto God , and to reioyce in his presence . Then for a conclusion of this point , let all men here learne the way to true courage and boldnesse before God : namely to repent daily of their sinnes , and labour to growe in true holinesse : wealth nor wit , learning nor autho●itie can do this for thee , but onely a good cōscience , which must be made good by grace & by repentance : then shalt thou reioyce in Gods presence in this world , and delight to thinke of God , to speake of God , to pray vnto him , to meete him in his word and Sacramēts , and at the last day , shalt thou stand with confidence before the throne of his glory . Hithereto of the feare and astonishment of the Prophet , and of the causes thereof . Now followeth his consolation . Then flewe one of the Seraphims &c. In these two verses is laid down the second generall point : namely , the consolatiō of the Prophet : cōcerning which , there are two points in the text : 1. the ground & matter of his consolation , that is , the forgiuenesse of his sinnes . 2 Diuers circumstances of that consolation . 1 The time . Then. 2 The minister by whom it was done : an Angell , one of the Seraphims . 3 The manner how he did it , speedily , He flewe . 4 The instrument or outward signe , a Coale from the alter . 5 The outward action or application of it ; He touched his lips . The matter of the consolation is last in order . Let vs therefore first speake of the Circumstances . The first circumstance , is the time when this Prophet was comforted and raised from his feare . Then saith the text : that is , after his feare and astonishment , but not afore . Thus dealt God alwaies with all his Saints , he bestoweth no graces on them pertaining to saluation , but after he hath by some meanes or other brought them to true humiliation in themselues , and to sorrow for their sins : Humiliation is the preparatiue for grace : for when by sight and sence of their sinnes , and their owne misery by sin , hee hath euen driuen them quite out of themselues , finding nothing in themselues , but cause of feare and astonishment , then powres hee the oyle of grace , and of sweete comfort into their hearts , and refresheth their weary soules with the deawe of his mercy : this point needes no further proofe , for looke into the scriptures , and wee shall finde , God neuer called any man to the state of grace , or to any notable worke or function in his church , but he first humbled them , and then brought them out of all cōceit with themselues , & then wrought in them , and by them , his wonderfull workes . The vse of this doctrine , is first of all to teach all men , to esteeme aright of the afflictions that God layeth vpon them in this world : cōmonly men take them impatiētly , & our nature grudgeth hagainst them : but let a Christian man consider with himselfe , how God hath alwaies dealt with his children , and he hath cause not to thinke so : for doth God laye some great affliction on thee ? it may be he hath some mighty work of his grace to worke in thee , or some great worke of mercy to bee wrought by thee in his Church , and hereby prepareth thee for the same . Say therefore with the holy Prophet ; I helde my tongue ● Lord , and spake nothing , because it was thy doing : and what God may intend in his so doing to thee , thou canst not tell : and therefore in silence and patience possesse thy soule . Againe , here is a comfort to all such as are distressed in minde , in sence of their sinnes , and sight of Gods wrath : their states is not miserable , much lesse desperate , for they are in the high way to grace and fauour . God iustifieth not , but him that repents : God exalts not , but him that is humbled : God comfort not , but him that is distressed : God hath mercie on none , but such as both knowe and feele they want it : and knowe also , that they knowe not where to haue it , but at his hands . Happy therfore is that soule , that feeles the waight and burden of sin for to him wil Christ bring most ease and comfort . Gods Misnisters therefore are hereby to comfort distressed consciences , to assure them , that if with this Prophet they bee so deepely touched with sight of their sins , and Gods iustice , as that they cry , Woe is me , I am vndone . Then , euen Then , are they most capable of comfort , and best prepared to receiue it , as here it fell out to the holy Prophet . Thirdly , here is the way taught vs how to attaine to any excellēt graces of God , either for our own saluation , or the good of the Church , namely to labour for a sencible feeling of the want of them in our selues : for God vseth to bestowe no gifts on any man , but such as do in humility & lowlinesse , confesse to God , & acknowledge in themselues , the want of them . So the blessed Virgin singeth , God f●lleth the hungry with good things , but the rich hee sendes empty away : And so the psalmist , God satisfieth the hungry soule , and filleth the empty soule with goodnesse . So then if thou be rich in thy conceits , God hath not for thee : but if thou be hungry , hee i● ready to fi●● thee with good things : and doest thou acknowledge thy soule emptie , then behold treasures of goodnesse ▪ to feede and fill thee : and art thou cast downe with the Prophet , and is thy soule empty of hope , and fraught with feare , then behold euen then : God and his Angels ready to raise thee vp , & to fil thee with cōsolatiō . T thus much for the time of his cōsolation : the minister by whom was . One of the Seraphims . The 2. circumstance of his consolation is the Minister by whom it was done : An angel . One of the Seraphims : that is , an Angell of that order so called : out of which we learne , First , that there are diuers degrees & seuerall orders of Angels , though wee knowe not the true distinction thereof : nor thinke it lawful to imagine them to be 9. nor to set them down particularly , as the Church of Rome doth , who make many of their owne deuises , which they cal traditiōs , of equal authority with the scriptures . Secondly , that these holy Angels are the glorious guard of God , and do continually stand about the throne of his glory , & attend his holy wil , both in heauen and in earth . Thirdly , that they are also by the merciful appointment of God , the guard of Gods children , and ministring spirits sent out , as it were with a commission , for the good of the elect . All these points because they are plaine in the scripture , and do lesse cōcerne our general scope , which is concerning the Ministery , I passe them ouer . Fourthly , here it is apparāt , that as the Angels are sent out for the help and seruice of the elect : so specially of Gods ministers , as is plaine in this place , where the Prophet being afrighted , a holy Angel is ready to giue him comfort : and so ouer the whole course of the Prophets : and at this day , their protection , and comfortable assistance , is no lesse present to the godly Ministers of the newe Testament , though not in such sencible signes , and such visible manner , as in the olde : for if they bee ministring spirits , sent out for the good of them which shal bee saued , howe much more for their good , which shall both bee saued themselues , and saue others also . A doctrine of great comfort , and much good vse to all Ministers : who first of all may here learne contentment in their calling : for howsoeuer no calling hath more crosses , so none againe hath more comforts : and howsoeuer none bee more disgraced by euill men , yet none is more honoured by the holy Angels : and howsoeuer in this world they aboue any calling , are seruants to all mē , yet none hath the seruice & attendance of Angels so much as they : for though wee haue them not to helpe vs to do the outward actions of our ministery with vs , or for vs , ( as some Popish Doctors teach , that in their Masse , Amen is not said to one collect , because the Angels say Amen to it ) yet doubtlesse they are presēt alwaies , as at all holy exercises and lawfull actions , so especially at the publike seruice of God , performed by the Ministers : and beside that , they are witnesses thereto , and of the paines , and diligence , and faithfulnesse of a good Minister , they also do Minister vnto them oftentimes bodily strength , and assistance , & many comforts : in their troublesome trauels , which they know not how by any naturall manes they come vnto them . And as this Doctrine doth thus yeelde them contentment against the contempt , so also courage against the danger of this calling . For what though thou hast mighty men of this world against thee , when thou hast angels for thee : & what though thou fightest against principallities and powers , when thou hast Cherubins , and Seraphims on thy side ? Godly Ministers haue many enemies , but if by the eye of faith they can see as well who are with them ▪ as with the eye of reason who are against them , they will confesse with Elisha , there are more with vs , then against vs. The stories of all ages do affirme , and the cōfortable experience of these daies of ours doth verifie the truth hereof . Ministers that liue in places very prophane , or very Popish , it is admirable to see how many daungers they haue escaped , and plottes they haue auoided , which by their enemies , ( or rather the enemies of their Doctrine ) haue bene laide for their liues : which their deliuerance , and many other comforts in their Ministries , whence are they but from Gods protection , by the ministrie of his Angels . Afore we leaue this point , two questions may be asked , not amisse briefely to be resolued . First , if any aske , whence comes it that Angels performe more seruice to good Ministers then to other men : I answere , the reason is partly from God , partly from the Angels : first God hath a principall care of them aboue other men , because they worke his worke aboue all other callings : for their labours immediately cōcerne the good of mens soules : whereas others , do first concerne the bodie , and consequently the soule : therefore , whereas he hath giuen his Angels charge ouer all his elect , to keepe them in all their good waies , they haue a speciall charge doubtlesse ouer all godly and faithful Ministers , whose waies are Gods in a speciall manner . Againe , Angels themselues as they willingly performe any seruice to the Church , or to any part thereof , so most willingly of all are they imployed for the good of godly Ministers , and that for two causes . First , because they are their fellow-labourers , both for that y e Angels & good Ministers are both called Gods embassadors , & Gods own seruants or officers , in a more peculiar manner then any other calling : and for that their seruice is so like , that their names are common , one to the other . Angels being called Ministers , and Ministers Angels , as though they were almost all one . Secondly , because the Ministers dutie is , to conuert and saue soules , being a work , which ( next to the glorifying of God , and doing his will ) the Angels doe take most delight in aboue any other : for if they bee sent out for the good of them which shal be saued , how much more willingly for their good , by whom they are saued , which shall be saued ? & if the Angels reioyce at the cōuersion of a sinner , surely they much loue him , & desire to doe him good , by whom the sinner is conuerted : and in these respects , that Angels and Ministers haue the same names : and are both imployed in the same great worke ; namely , doing good to the elect . Therfore is it , that the Angel calles himselfe S. Iohn the Euangelists fellow in the Reuelation : If then they bee fellowes , euen fellow-seruants , & fellow-laborers , in a more special maner then any other , what maruel though the Angels be most willingly imploied , in doing any seruice of helpe or comfort to godly Ministers . In the second place , If any aske , if it be so , then what duties are Ministers to performe to Angels , for this their so carefull seruice , and especiall attendance vpon them , aboue other men ? A Papist would answere ; Minsters must therefore worshippe them , and keep their fasting , and Holy-dayes , and say their seruice , and pray vnto them , as to their keepers and Mediators . But alas , cannot the Kings Messenger or Officer be honoured , vnlesse he be set vppon the Kings throne ? will nothing serue him , but the Crowne and Scepter ? so cannot Angels be honoured , vnlesse they be made Gods , or Sauiours , or Mediators ? I answere therfore , we dare not go so farre , least we remember the seruant so much , that we forget the Maister : but rather we answere thus : seeing Angels are thus seruiceable to Gods Ministers , it should first of all , teach all men to honour that Calling , with all due reuerence : For they cannot but please the angels , in honouring good Ministers , whom they esteeme their fellowes . Secondly , it should teach all ministers , not to content themselues with the name and tytle , but to labour to be good and faithfull . For so doing , they are fellowes to the Angels , and it is a disgrace to the Angels , when those that are their fellowes are vnfaithfull . And it should further teach them , to adorne their Calling with a holy life , for as sinne is that , that grieues the angels , and driues them away , so it is grace and holinesse , which makes them delight in the fellowship of men . And it may also encourage any man , to take paines in that holy Calling , wherein hee is sure to haue Gods angels , in a speciall manner to attende him , to assist him , to protect him , and to bee a witnesse of his faithfulnesse : and who would not worke cheerfully in that labour , wherein hee hath the Angels to bee in a sort fellow-workers with him . To doe these three duties , is to honour good angels : and that Minister that conscionably performeth them , the angels will take themselues sufficiently honoured of that man. And if beside this honour , wee would reioyce Gods angels , and minister matter of ioy vnto them , then in the fourth place , let all Ministers propounde to themselues aboue all things , the conuersion of soules , rather then their own praise , or liuing , or pleasing of men , and so endeuour it both in teaching , and all their other courses , that the angels may see it , and be witnesse of it : for if they reioyce at the conuersion of a sinner , ( as Christ saith they doe ) then those men make them oftest reioyce , which doe most seriously aime at the conuersion of sinners . And thus we see , both the seruice of Angels to Gods Ministers , and the duties they are to performe to them in that regard . The due consideration of this point , may raise the world to a better conceit of this Calling , and perswade fathers to dedicate their sonnes to it , and stirre vp yong Students to consecrate themselues thereto , & turne their studies to that end : for no man in no calling hath so speciall attendance , and assistance of Gods Angels , as godly Ministers haue : At least , if it worke not this in the world , yet it may yeeld comfort and contentment to all faith Ministers in their painfull calling . But let vs see how the Angel performed his seruice to the Prophet : not vnwillingly , not lingeringly , but speedily : so saith the Text. He flewe . Which is not so to bee vnderstood , as though the Angels had wings : for they haue no corporall nor sensible bodyes , but spirituall and insensible substances , the actions whereof are performed with such nimblenesse and agilitie , as cannot fall within the compasse of outward sense . But the Phrase is vsed for our capacities , to shew how readily and speedily the Angel went about to minister comfort to the Prophet . For as nothing moueth so quickly to our sense , as doth the creature that flyeth : and as we say , that man doth flye about his businesse , which doth it quickly and diligently : so here the holy Ghost sets downe the willingnesse and quicknesse of the Angel , to comfort this holy Prophet , and to doe the will of God. Where we learne ; First , what excellent seruants of God the holy Angels bee , which so readily , willingly , and speedily execute the will of their Lord. This must teach al Gods seruants to doe the like , and to imitate them in this excellent obedience : And the rather , because wee pray dayly to God. Thy will bee done in earth as it is in heauen . In earth of vs , as it is in heauen of the holy angels : But they doe it most cheerefully , and without all lingring , therefore so ought we . Magistrates in their places , and Ministers in theirs , and euery man is his functiō , is to apply this to himselfe , and to be stirred vp thereby to a cheerfulnesse and quicknesse in their duties : for therein they resemble the blessed angels , & then their deeds accord with their prayer : but contrarywise , he that doth his dutie vnwillingly , and vnreadily , is like the Diuel , which indeed doth Gods will , and yet against his will : and surely vnto such obedience there belongeth no reward . But as God loueth a cheerfull giuer , so doubtlesse loues he a cheerfull worker . Secondly , we see here how great loue angels beare vnto Gods children , especially vnto godly Ministers , how willingly they are imployed to doe them good . Willingnesse and readinesse to doe good to any man , must needes come from loue : and yet alas all men , euen the best , and all Ministers , euen the best ▪ are creatures farre inferior to the angels . Here Magistrates and Ministers , must learne to be farre from contempt of their inferiours : and to doe their duties of ruling and teaching carefully , though the people be farre their inferior● : it is the nature of loue , to make any man do seruice most willingly , to him that he loues , though he bee farre meaner then himselfe . If therefore Princes loue their subiects , they will not spare any care , cost , nor paines , nay they will reioyce to doe them good , and they will labour to be like the angels , who are as farre greater then men , as they are then their subiects . And if Ministers loue their people , they will forget their owne dignitie , which oft times they might stand vpō , and will make themselues euen seruants to all , that they may winne some . And seeing angles do flie so fast to giue helpe and comfort to good Ministers : this must teach them further . First , euery one to labour to bee a good Minister , for then are they sure of the loue of angels , and then most willingly doe the angels any seruice to them . Againe , let it teach them to flye as fast to the discharge of their duties to Gods Church , as the angel● flye to doe them seruice , so shall Gods angels thinke their diligence and carefull seruice , well bestowed vpon them . Lastly , this diligence of the angels , and their willingnesse , proceeding frō loue , must stirre vp al Christians , to performe all duties of godlinesse to God , and of loue vnto his Church , with alacritie and cheerfulnesse . So doe Gods angels ; we looke to be like the angels in glory in the world to come : then be like the angels in diligence , loue & faithfulnesse in this world . The Wiseman saith , He that is slouthfull in his businesse is good for nothing : but the diligent man shall stand before the King. And surely , he that is willing and diligent in the duties of Christianitie , shall stand before the King of kings in heauen . And let this suffice for the Angels seruice , and his diligence in his seruice . Now let vs see what instrument the Angell vsed . A coale fr●m the Altar . The fourth Circumstance of this consolation , is the Instrument which it pleased God , the angel should vse to minister comfort to the Prophet , a strange instrument for so great a worke : A coale of fire . Here let humane reason hide it selfe , and wordly wisedome bee confounded , to see the wonderfull works of the Lord : God could haue healed the Prophets infirmities , and giuen him comfort against his feare , & courage in his calling , without means , but he wil vse meanes : And what ? a weake meanes : nay , a meanes that seemes contrary : A coale of fire must touch his lippes : that which in all reason would haue made him speake worse , by Gods appointment and the power of his word , shall make him speake better . Out of which practise of God , we learn many points : First , see how God magnifieth meanes : hee can worke without them , and so he did in the Creation , giuing light to the world , diuers dayes before there was Sunne : but since the order of nature was established , hee generally vseth meanes , not onely in his ordinarie ▪ but euen in his miraculous actions : and though hee vse not alwayes the ordinarie and direct meanes : yet meanes hee generally vseth , though they seeme contrary : as heere in this place , and the same will bee found true in almost all the miracles , both of the Old and New Testament . This therefore commends vnto all men , the vse of such good meanes , as Gods prouidence hath ordained of any duties , or effecting of any thing , that doth belong vnto vs to doe : and not to depend vppon immediate helpes from Heauen , as many fonde and fantasticall men doe , who are therefore oftentimes iustly forsaken of GOD , and left destitute of all helpe ; and so exposed to shame and reproach . Secondly , see here the mightie power of Gods ordinance , how it appeareth in weakenesse : such are all his great workes . In the Creation , hee brought light out of darknesse . In our Redemption , hee brought vs life out of death . In our Conuersions , hee workes vpon vs by his Worde , and by it hee drawes vs to him , which in all reason would driue vs from him : and by it confounds the wisedome of the worlde , which is starke foolishnesse to the wisedome of the Lord. And so heere , hee cleanseth the Prophet by a Coale of fire : which would rather defile him , and seasoneth his mouth with it , which in reason should haue burnd him : so great , so admirable , and so powerfull are the ordinances of GOD , though they seeme neuer so contrarie , or so weake in themselues , or in their meanes . Let this teach al men not to contemne the Sacraments , though the outward Elements , Bread , Wine , and Water , bee weake and common , and dead creatures in themselues : nor the Ministerie of the Word , though it bee exercised by a weake man , mortall and miserable as others are : for that God , which can season the Prophets mouth , and clense his heart by a coale of fire , no maruell though hee worke vppon the consciences of men , by his word and Sacraments . And againe , when we see Grace and Holinesse conueyed into mens hearts by the Word and Sacraments : let vs learne , not to ascribe it to the dignitie , either of the Minister , or the Elements , but to the supreme power of the mighty God , who can purge the Prophet , by a coale from the Altar . Neither is it altogether without Misterie , that God here sanctifieth the Prophet , by touching his lippes with a fierie coale : for it signifieth , that the apt and sufficient teacher , must haue a fierie tongue , and to that same purpose , tht holy Ghost came downe vppon the Apostles in fierie toungs , & it may be that the one is a tipe of the other . Certaine it is , that they both teach vs thus much , that all true and able Ministers , must pray and endeuour to haue a tongue full of power and force , euen like fire , to eate vp the sinnes and corruptions of the worlde . For though it bee a worthy gift of God to speake mildly , and moderately , so that his speech shall fall like dewe vpon the grasse : yet it is the fierie tongue that beates downe sinne , and works sound grace in the heart : It may be there are some , which neede the fierie tongue . This shewes apparantly that those Ministers neuer had their lips touched with a coale from Gods altar : that is , their consciences neuer touched , nor their soules seasoned with the sanctifying grace of Gods spirit , which sit still and ●ee great and greuous staines in a Church , and corruptions in a state , and can bee content neuer to reproue ●hem , as though Ministers were perswaders onely , and not reprouers . But when this comes to bee wayed in the ballance of a good conscience , it will bee found , that not the pleasing tongue , but the fierie tongue , is the principall grace of a good Minister . But to goe further : whence came this Coale ? Taken from the Altar . This coale of fire was taken by the angel from the altar of God , where was a fire which neuer went out , and this fire was that , that came from heauen : sent downe by God , at the dedication of the Temple by Salomon . And this fire kindled by God neuer went out : for no man could kindle the like , but all other was counted strange fire ; As Nadab , and Abihu , tryed in wofull experience , when they would needes offer with it . Now the Prophet must be cleansed with the fire which came from Hea●●n : teaching vs , that the Ministers must haue his fierie tongue from the holy Ghost . As the Apostles were said to bee baptized with the holy Ghost & with fire : A fierie tongue , is a speciall ornament of a Minister , but that fire must come from heauen : that is , his zeale must be a godly and heauenly zeale ; but hee that hath a railing , lying , a slanderous , a malicious , or a contentious tongue , he hath a fierie tongue indeed . But this is kindled of the fire of hell , as Saint Iames saith : The vnbridled tongue , is a worlde of wickednesse , and defileth the whole body , setteth on fire the whole course of nature , and is set ●n fire in hell . So then , a spitefull and malicious tongue wee see , is a fierie tongue , but that fire is taken from hell , and not from Gods altar . And hee that stands vp to preach with this tongue , God will neuer suffer any great worke to be done by him in his Church , though his tongue be neuer so fierie , and his speech neuer so powerfull . As therefore Ministers must abhorre the flattering and pleasing tongue , and must haue a fierie tongue : so on the other side , this fire must bee from Gods altar : that is , the fire of their zeale must bee builded by Gods spirit , and not by the spirit of discord and dissention . Ambitious humors , turbulent & proud humours , new opinions , priuate quarrels , all these , nor none of these , are for the pulpit . These may make a man fierie tongued , but this fire , was neuer taken from Gods altar , as the Prophets was : this fierie tongue neuer came from heauen , as the Apostles did . It followeth . And touched my lippes . This fifth and last Circumstance , is the Application of the remedie . The coale which is the medicine , is applyed by this Angel to his lips , that is , to that part which was polluted : and as he formerly complayned of the pollution of his lips , so the medicine is applyed to his lippes : Here the Angell , which in this case is made Gods Minister , doth teach all Gods Ministers , a great point of wisedome , in heauenly Diuinitie , namely , to apply their Doctrine to their audience , in such manner , as the circumstances of place , times , or persons do require : some Ministers come to an ignorant and vnhumbled people , and teach them the Gospell , which neuer knewe the lawe : here the firy coale is vsed , but the lips are not touched : that is , good doctrine taught , but not well applyed : for that the lawe should first be laid to their consciences , others beate all vpon the lawe , when it may be their hearers are a people sufficiently cast downe , and haue more need to be raised vp with the sweet comforts of the Gospell : others vse to lay open the nakednes of the Court in the country , and to reproue the faults of Princes and great magistrates before the cōmon people , who haue more neede of the Catechisme : others bring the Catechisme or points of ordinary instruction into the Court , wher y e duties of Kings & counsellors should be taught in all plainnes and sinceritie : others bring their new opinions or controuersall points vnto popular audiences , which indeed are fit for the schooles : others busie themselues about ceremonies , when the substance is in danger to be lost : All these haue it may be , the Coale of fire , but it is misapplyed , and not applyed to the polluted lips . Let all ministers therfore lerne this point of wisdome of the Angell , to apply the medicines of their doctrine to the times , persons , and places , which are infected , so shall they bee sure not to take paines in vaine . And thus much of the circumstances of his Consolation . It followeth in the text . Loe thy iniquitie shal be taken away , and thy sinnes shall be purged . After the Circumstances , followeth the ground and matter of his consolation , and that is the forgiuenesse of his sinnes : where first let vs marke how it and the instrument are annexed together : Loe saith the Angel , this Coale hath touched thy lippes , and thy Iniquities shall bee forgiuen , and thy sinnes purged : as though hee had bene clensed by the Coale : wher we may note , how greatly God magnifieth the meanes which himself ordaineth , euen true remission and saluation to the right and holy vsing of them , though it come not from them , but from his own mercy , and power of his ordinance . It is therefore no maruell though God sanctifieth the childe by the Ministery of water in Baptisme , and feede our soules in the Lords Supper , by feeding our bodies with bread and wine : and no maruell though the carelesse neglect of either of them , be damnation to him that despiseth them : seeing they are Gods instruments , ordained by him to conuey his grace vnto vs : And yet for all this , wee are to knowe , that remission or saluation , is no more tyed to the very elements , or the actions , then here the Prophets forgiuenesse is to the Coale of fire . But the maine point is , that for the Prophets consolation , the Angell tells him his iniquities shall be taken away , and his sinnes purged , as thereby hee had said thy sins were the cause of thy feare , therefore that thy feare may be taken away , thy sinnes shall be forgiuen . Where we learne , that as fewe comes by sinne , so all true comfort comes from the forgiuenesse of sinnes : this is that , that onely pacifieth the conscience , and satisfieth the soule : when Dauid had sinned against the Lord in his two great sinnes , and thereby prouoked Gods wrath against him , and wounded his owne conscience , if the Prophet had told him hee had made him King of 10 kingdome● more , hee had not so reioyced his heart , as when he told him , after his repentance , thy sinnes are forgiuen thee , thou shalt not dye : So when this Prophet was extreamely affrighted at Gods presēce , because of some sinnes and negligences in his calling , it had bene no comfort to his poore soule , to haue bene told , thou shalt haue a more eloquent tongue , and a more powerful speech , thou shalt haue better accesse to the Court and audience before the king : all these , & all such like , would haue beene no better then guilded poyson vnto him , being in this case : but the happy answere that refresheth his weary soule more then all the world , was this , Loe thy iniquities are forgiuen , and thy sinnes purged . All faithfull Ministers must heere learne the true way of comforting troubled and distressed consciences , namely , first to drawe him vnto a sight of some particular sinnes , then to summon him into Gods presence , and there to arraigne him for those sinnes , vntill the view of the foulnesse of his sinnes , and the glory of Gods iustice , haue sufficiently humbled him , and then to labour to perswade his conscience vppon good grounds of the pardon of those sinnes by Christ Iesus : this is the way that God vsed and deuised , this is the sure way , that cannot faile . Some thinke that all trouble of mind is nothing but melancholy , and therefore thinke nothing needes but Physicke and outward comforts : but he that considers in what case the Prophet here was , or Dauid when hee made the 6. the 32. or the 51. Psalmes , will be of another mind , and will finde that nothing can properly trouble the mind but sinne : therefore as the wise Physitian in his cure , first searcheth out the cause , and then endeuour to to take it away : so the good Physitian of the soule , must first of all search into the cause of his sicknesse , that is his sins , and must take them away : which if they doe not , then al their labour is lost : for al the company , musicke , recreation , wit , diet , nay all worldly comforts & delights , if it were the aduancement to a kingdom , cannot so much comfort the distressed soule of a sinner , as this voice of a minister spoken from God vpon good grounds ; Thy sinnes are forgiuen thee . Now to lay downe what bee tho●e true and good groundes , whereupon a Minister may safely and comfortably pronounce pardon of sins to a sinner , belongs properly to another place . In the next place ; Let vs heere obserue how the Lord afore he renued the Prophets commission , or send him to preach to the people , first humbles him for his sinnes , and then vppon his repentance , giues him pardon : teaching vs , that no Minister is well qualified to the holy duties of the Ministery , vnlesse he haue truly repented of his sins , and haue obtained pardon and mercie in the Messias . Ministers labour for qualifications , but the true Minister of God will labour for this qualification aboue all other : for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others , to whose conscience God hath pronounced pardon of his owne . In the last place , let vs obserue how the preacher being to be comforted before he goe this newe embassage , the Lord is so carefull for him , that rather then he be not comforted ( if there be no man to do it ) , An Angel shal be sēt to be his comforter , & ( if ther be not another Prophet to doe it ) An Angel shall pronounce vnto him the pardon of his sins . Let this be an encouragement for all Pastors and Ministers of Gods Church , to labour painfully and faithfully in their places , for the goodnesse of the Lord will neuer faile them , nor shall they want comfort , when euer they stand in neede thereof . Yea rather shall Angels from heauen be their helpes and comforters , then faithfull Ministers shall be left destitute . Hitherto of the second generall points : namely , of the Prophets consolation . The third and last general point is , the renouation of the Prophets commission , in the eight , and part of the ninth verses , and it containeth 3. parts , 1. A question or inquiry made by God. When shall I send , and who shall goe for vs ? 2 The answere of the prophet : Here am I , send me . 3 The commission renued vnto him : The Lord said , Goe and speake vnto this people . The first part , is a question made by God , by way of proclamation , wherein he inquireth who shall goe preach vnto this people . Also , I heard the voyce of the Lord , saying , whom shall I send , and who shall goe for vs ? In which Proclamation , and inquirie of the Lord , we are not to imagine that the Lord , was either vnprouided of such as should execute his will , or knewe not who were able , or who were willing to goe preach his wo●d : For as the Apostle saith , in the matter of Election ▪ The Lord knoweth who are his : so much more in particular vocations . The Lord knoweth who are his , and neede not to aske whom shall I send , or who shall goe ? But then it may bee demaunded , why the Lord saith so ? I answere , not for his owne sake , but for ours : whom hereby he would instruct , in diuers points of holy doctrine . First , hereby hee would giue vs to vnderstand , how hard a thing it is , to finde an able and godly Minister , for if there were not a great scarcitie of such men , the Lorde needed not aske this question . But some will obiect against this , that there are in many Christian Churches so many Ministers , as they cannot all bee maintained , but some goe vp and downe , vndisposed , and vnprouided for . I answere , this is too true in all ages : there were Wandering Leuits in the Olde Testament , which went vp and downe and offered their seruice , and serued for 10. shekels of siluer , and a sute of apparell , and meate and drinke : but this calamitie was vpon the Church of the Iewes , neuer but then , when there was no King in Israel , and euery one did that which was good in his owne eyes . If therefore there bee any in our Church , & in Christian Nations , which goe vp and downe , and offer their seruice at such rates , it is much more miserable , seeing now there are kings in Israel : and therefore it is no reason that euery man rob the Church , as it shal please his couetous minde . But ceasing to enquire whether thi● bee so or no : and if it bee so , leauing the reformation thereof to those Churches and States whom it may concerne : I answere , for the matter in hand , that this may be so , and yet the Lorde may complaine as here hee doth . Whom shall I send ? for the Lord meaneth not such as beare the name of Leuites or Priestes in the olde , or of Ministers in the newe : for there were alwayes more of them : who , some for preferment sake , some for their ease , and some for a refuge how to liue , are willing to enter that function , and accordingly in that calling , seeke not the Lord , but themselues , and their owne ends . But heere the Lord inquireth for such men , as first , purely doe seeke and vndertake that function , therein to honour God , & to gather his Church , and then in all their labours and ministeriall duties , truly and faithfully endeuor to the same ends ; Preaching Gods word , and as Gods word , diligently prouing , exhorting , and admonishing : and shining before their people in good works : for such men , it is no maruell though the Lord light a Candle at Noone day , and make open Proclamation to seeke for them , saying ; Whom shall I send ? for , such a man is as Iob saith , One of a thousand : for ●ome wāt abilitie to discharge their duties , as S. Paul saith ; Who are sufficient for those things ? And some want willingnesse to vndertake the labour , as God here complaineth ; Who shall goe for vs ? Now to make vse of this doctrine to our Church . It were to be wished , that in these daies , & for our christian Churches , the Lord had not as great cause to cry out in the want of able , faithfull , and godly Ministers , Whom shall I send , and who shall goe for vs ? But alas , this want is too apparant , and his blemish is too notorious , and it is a worke worthy the labour of kings and princes to reforme it : and is a kings euil , nor to be healed but by the power of a king , for as long as there are so fewe and meane preferments for painefull Ministers , there will neuer want abundance of such Ministers as doe want either conscience or abilitie to discharge their duties . In the meane time , till God put into the hearts of Parliaments , and Princes , to looke to this great and needfull worke ; let vs Ministers learne our duties : and first , wee who are in the Vniuersities , are here admonished to look to our selues . By Gods blessing we are many , and daily grow more and more : let vs therefore so furnish our selues ▪ as that when God or his Church shall say , Who shall goe for vs , and whom shall I send ? then he may finde many amongst vs , whom hee may send to that great worke of the Ministerie : and let vs feare to bee such , as that God may affirme of vs , as in the dayes of Iob , that hee cannot finde one of a thousand . Secondly , all Ministers learne here , not to content themselues with the name and title of Ministers , but labour for the substantiall ornaments thereof , nor to be willing to take the honour and li●ings , and to refuse the burthen and 〈◊〉 of the Ministerie . For else let them know , God hath no neede of them : for had the Lorde pleased or contented himself with such kinde of men , as seeke to bee Ministers for themselues , and not for his sake : or being Ministers , doe feede themselues , and not their flocke : or preach themselues , and not Christ : then had he not needed to haue made this Proclamation , for all Ages haue yeelded store of such . But contrariwise , he that is painefull and faithfull in this Function , let him know , that God and his Church hath neede of him . Lastly , here the Romish Cleargie are iustly to bee taxed , whose number is infinite : but it is lamentable to see howe fewe among them be such as the Lord here seeketh for . Their Orders of Regulars are exceeding many , beside all their Secular Priests , and it is almost incredible , how many thousands there be of Dominicans or Franciscans , or in some one of their orders : and yet amongst the many millions of their Monkes , there is scarce to bee found one of many , who for his learning & other gifts , is fit to be sent to the work of God : nay , their ignorance was palpable and rediculous to the world , vntill of late , being by Luther , and others of our Church , made ashamed thereof , they haue laboured ( especially the Iesuits ) to become learned . How foule a thing is it that amongst so many , the Lord should haue cause to complaine ; Whom shall we send ? The Iesuits indeed many of them are learned , but for other qualities , they are fitter to be plotters , & practisers in State matters , Spies or In●elligencers , reconcilers , seducers , and subuerters , then Ministers : and fitter to be instruments of pollicie to euil kings , then Ministers of the Gospel vnto God. But take away them , and some fewe selected Monkes ( and those but few out of many millions● & then euen for learning , also God may cry , and call & proclaime in their Monasteries ; Whō shal I send ? And if it be a shame and miserie ? to a Church , to want such as God may send , or to haue but a fewe , then the Romish Church is shamelesse , which shames not to haue so many , and yet amongst them all , whom God may send , almost none . In the next place . By this inquirie , and question made by God , Whom shal I send , and who shall goe for vs ? The Lord would teach vs , that no man is to vndertake this function , vnlesse God call and send him : therefore here are condemned , the prophaine fancies of the Anabaptists , and all like them , who thinke that any man vpon a priuate motion , may steppe foorth and vndertake the duties of a Prophet , to preach and expound , &c. Oh , but say they , these motions are from Gods spirit : surely they can say litle for themselues , who cannot say so much : but that cannot serue their turne : for if we say contrariwise nay , but they are from the diuell , or at the least from your owne vanitie and pride , how can they disproue it ! Againe , might not the Prophet haue alledged that with a better pretence and colour then they ? yet he stayeth till God here call him : euen so all good Ministers are to stay Gods calling . If any aske , how he shall know when God calles him ? I answere , God calleth ordinarily by his Church , her voice is his : therefore whensoeuer the Church of God , saith vnto thee , thou shalt bee sent , and thou shalt goe for vs , euen then doth the Lorde call vs out to this holy function . Thirdly , let vs obserue how the Lord saith : Who shal ( I ) send , & who shal go for ( vs ) ? Some Interpreters gather out of this Chapter , an Argument for the Trinitie of persons ; as namely , out of the third Verse , where the Angels sing ▪ Holy , Holy , Holy , Lord God , &c. But it is not sound inough to ouerthrowe our stubborne enemies the Iewes , and therfore it seemes those Diuines are of a sounder and wiser iudgement : who seeing we haue other places pregnant and plaine enough , therefore thinke it no good discreetiō to vrge this or any such place which may probably admit another Interpretation , least that the Iewes finding the weaknesse of the argument , doe iudge all our proofes to be as weak , and so take occasiō to persist the rather in their blindnesse , by that which wee brought to haue conuerted them . And as for that song of the Angels in the third Verse , where they ascribe holinesse to the Lord three times : that their repetition signifieth nothing else , but the continuall ioy and delight which the holy Angels take in praising of God , who cannot satisfie themselues in honouring his name : teaching vs in their example , neuer to bee weary of praysing God by prayers and holy hymnes , and of ho●o●ring him in our liues and callings . But to proue out of the words ; Holy , Holy , Holy , the three Persons in Trinitie , seemes to bee no fit nor sound collection . Rather in my opinion , we may safely collect and conclude out of these words ( I and vs ) that there are more persons in the Trinitie then one : for first , God the Father , or the whole Deitie saith : Whom shall I send ? and then changing the number , he saith : Who shal goe for vs ? For howsoeuer God may imploy in the word Vs , that hee that is sent to preach , is sent as well for the good of the Church , as for his owne glory , yet can it not bee denied , but that the plurall number here , and elsewhere , ascribed to the Deity , must needs argue a certaine pluralitie of pe●sons in that Deitie : as in Genesis it is written , that God said , Let vs make man : & here , Who shall goe for vs ? Out of the euidence of which places , seeing the enemies of this doctrine must needs graunt a pluralitie , namely , that there are more then one : then wee shal sufficiently proue out of other places , and by other arguments , that there are three . In the last place , let vs marke what God saith : Whom shal I send , and who shal go for vs ? God sends a minister to preach , & he goeth for God. Then behold here , what is the trade and profession of a minister , hee is the seruant of God. So saith God here , he goeth for mee : and so saith the Apostle of himself & al other good ministers , that they are Gods Labo●rers . And in another place : The Angel of God appeared , whose I am , and whom I serue ? But if any man thinke that either God speaketh so fauourably of them , or Saint Paul too partially of themselues , then let the diuell himselfe be iudge in this case , who plainely and freely confesseth ( though he did it not in loue to the truth or them ) These men are the seruāts of the most high God , which teach vnto vs the way of saluation . Let therefore either God be beleeued , who is for them , or the diuell who is against them . But what kinde of seruants are they ? what place or office haue they ▪ They are his Messengers or Ambassadors , this is their profession , and their place . Now then for the vse hereof . If they be Gods seruants , then are they not their owne Maisters , they haue a Maister , euen God , whose they are , and for whom , and from whom they come : they may not therefore please themselues , nor serue their owne pleasures , nor seeke the satisfying of the their own carnall lustes , either in matter of pleasure , credite , or profite : if they do then euill , he calls them to a heauie account , whose seruants they are . Againe , if they bee Gods seruants , then let them doe their seruice to God , and expect their reward from God : some Ministers will expect the reward , and honour of Gods seruants , but will doe no seruice : that beseemes not seruants : let such men remember for whom they come , euen from that God , who as he can giue reward : so he will expect seruice . And as for such men as painfully do their seruice , but are not regarded nor rewarded of mē as they deserue , let thē be content , & continue in their faithfulnesse , for they are Gods Ambassadors : and we know Ambassadors may haue gifts giuen them , of those to whom they are sent : but they expect their maintenance from the kings their owne Maisters : So the maintenance which the world should giue Ministers , is like gifts giuen to Ambassadors : if it come , it is no more then they deserue . If it come not , yet will faithfull Ministers doe their dutie , and expect their payment from their king and Maister God , whose they are , and whom they serue . Thirdly , if they be Gods Ambassadors , sent by him , and come from and for him , then let all such as either condemne , or any way iniurie them , be assured , that as God is mightie & powerfull , so he will mightily reuenge it . There was neuer King so poore or weake , but thought himselfe strong inough to 〈◊〉 any wong offered to his Ambassor And shal God suffer so foule a wickednesse to lie vnpunished ? Nay , they and their posterities shall smart for it ; let Ahab , and Iezabel , and Iulian , say if it bee not so : and all ages or stories , ●hewe the contrary if they can , that euer any contemner and abuser of godly Ministers , escaped the visible vengeance of Gods reuenging hands on him or his . Fourthly , seeing they are Gods Messengers & seruants , they must not be the seruants of men , to please , or flatter , or satisfie humours , this is not for them that are Gods seruants : they therefore that will bee slaues to the persons , and pleasures , and humours of men , they forget that they are Gods seruants , and came for him : yea , they must not endeuour the pleasing of themselues , nor the bringing of their owne purposes to passe , but in euery motions either made to thē by others ; or suggested frō their owne hearts , they must forth with call to mind , Who sent me hither , & for whom am I come ? Euen from and for God : therefore they are to yeeld to nothing , nor ayme at any thing but which may be both to the will , and for the glory of him that sent them . And if the great men of this world , doe thinke it wrong that any man should command their seruant against their will , or expect any seruice from them against their owne honour : then let them thinke it reason that Gods Misters should not bee commanded any thing contrary to Gods will , or against his honour . And lastly , if ministers bee Gods seruants , then let them regard their Maisters glorie , and be ashamed to doe any thing , either in their doctrine or liues , which may dishonour him : that seruant is vnworthy of a good Maister , who seekes not his Maisters credite in all his courses . And againe , if they bee Gods Ambassadors , then must they not deliuer their owne fancies , or inuentions , but that message they receiued : And as they receiued it , so must they better it . And if they doe their duties faithfully , this doctrine is comfortable to them , they take paines , with ioy they haue a Maister will reward them : they may speake freely , ( so it be with discretion ) they haue a Maister will make it good : they may stand boldly in the face of their enemies , they haue a Maister will defend them . And euery faithfull Minister may say to himselfe , I will doe my dutie , and deliuer my ambassage . He whom I serue , and whose I am : He who sent me , and for whom I come , will beare me out . And thus much of the inquirie which God makes , and the manner of it . Now let vs see the answere which the Prophet makes , in these words . Then I sayd , Here am I : send me . The Prophet after hee was comforted by God , and had his sinnes forgiuen , then answereth ; Here am I , send me . First marke heere , what a great change is wrought on the suddaine : he who a little afore , feared and shrunke at the least appearance of Gods glorie : Now stands forth boldly , as soone as he is called , and answereth ; Heere am I , send me : So great a matter is it for a minister to haue his sinnes forgiuen , and to feele the fauour of God to his soule and conscience . Here therefore wee haue an answer● to two great Questions , often moued in the world . First , many would haue quietnesse of minde , and peace of conscience , and cannot attaine vnto it ; If they aske how they might , to them I answere ; Here is the way , seeke it not in worldly wealth , carnall pleasures , nor humane learning , in companie nor recreations : but seeke it in the fauour of God , and pardon of thy sinnes , and thou shalt not misse of it . Thus shalt thou haue comfort in thy owne conscience , courage before men , and boldnesse toward God. Secondly , many Students in Diuinitie , would gladly be Ministers , and doe much honour the Calling : but they finde a feare and shrinking in themselues , and thereby an vnwillingnesse to venter vpon it . If they aske , how they amend this : I answere , ( or rather the example of his Prophet answereth for me ) ; Let that man set himselfe in Gods presence , enter into himselfe , search his conscience , f●nde out his sinnes , confesse and bewayle them to God , craue pardon in Christes blood , and grace to leaue them , and cease not till hee heare the voyce of Gods spirit sounding in his conscience : Thy sinnes are forgiuen thee . Then when God shall aske whom shall send , thou wilt answere readily , and with ioy , Heere am I , send me . And againe , many are driuen from this calling , to behold the contempt and reproch , and daungers which belong vnto it . But let those men marke heere the phrase of this holy Prophet ▪ when God asked , Whom shall I sen●e ? Hee might haue answered : Lorde , I would goe , but such disgraces and discouragements doe accompany this Function , as I desire to bee excused : but hee casting aside all such conceits , answereth peremptorily , Heere am I , send mee . How came this to pas●e , for certainly the Prophet was as sensible of these wrongs as any of vs all , for he was nobly borne and brought vp , and was of the blood royall : surely , because hee sawe he was in Gods fauour , hee had him and his Commission on his side , and he held this for a sure ground : If God be on my side , who can be against mee ? Therefore doubtlesse , those men who are driuen backe by these discouragements , were neuer setled in assurance that their sinnes were forgiuen : nor satisfied sufficiently , that God is on the side of all good Ministers , and that , that calling as it hath his authoritie from God , so likewise , allowance , blessing , assistance , and defence of GOD aboue any other calling : for if they were , they would scorne the storme , and contemne the contempt of the prophane world , and with much courage and cōfort , set their hand to Gods Plough , and say with the Prophet ; Here I am , send me . Secondly , let vs obserue , how the Prophet whē God askes the question , sends him not to others , nor commends others to that seruice , as is to be thought hee might haue done many in the Churches of the Iewes , but offers himselfe , Heere am I. It controlles the carnall courses of many amongst vs in the Vniuersities , who thinke it sufficient to liue there , and send out other men , and giue testimonies and Letters of commendations to other men , but themselues stirre not : when question is made ; Who shall goe to such a place ? or who shall be sent to such a Parish ? they say not , Here am I , but either it is too little a liuing , or too great a charge , or ill seated , or some fault it hath , that they will not bee sent to it : but will answere God and his Church , there is such a man , and giue him Letters of testimonie , or commendation , and so all is well : but for themselues , they liue too sweet and easie liues , willingly to vndertake the attempt and burden of the Ministerie . Let such men therefore learne , when God and his Church giue them a calling , to answere with the Prophet : Heere am I , send me . And let all such as are Students of Diuinitie in the Vniuersities , marke here the Prophets answere , not I will bee ready , but here I am ; why takes hee no longer time ? because hee was now sufficiently qualified . Where let them learne , not to linger and lye rioting too long in their spec●da●i●e courses : but when they are competently furnished with learning , and other qualities befitting that calling : let them shew themselues willing and readie to yeeld their seruice to the Church , when they shall be called . For as an Apple may as well hang too long on the tree , as bee puld too soone , and both make it vnfit for vse : so may men as well stay too long , as goe out too soone : and both wayes are made vnprofitable , or at least lesse profitable in the Church . And to conclude this second point ; It is not vnworthy to be noted , that the Prophet saith not , Here I am : and I runne on my owne head , but , Send me . Hee willes the Lorde to send him : then where are they who dare bragge of their priuate motions , and will runne when they are not sent ? The Prophet might haue said ; Oh , now I feele a motion from the Spirit , therfore I will goe and preach : but he stayeth till he be sent in expresse tearms : Let no man therfore presume to presse into this function , till he bee fully resolued in his conscience , that God and his Church hath said vnto him , Goe . And though a man be neuer so well qualified with all maner of sufficiency , yet let him sit still and stay Gods leisure , and let him say , Here I am , send me : and so rest contented vntill he bee sent . If any man say it is vnfit that a man should say so of himselfe ; I answere , let him not say so in wordes , but in deeds : let him therefore make proofe of himselfe , and giue the Church tryall of his gifts . Vpon which experience of his gifts , if he be found sufficient , that practise of his is all one , and much more then if hee had said , Heere I am , send me . Thus wee see the Prophet would not stirre till he were sent , and therefore in the next words , he is bid to Goe . And he sayd , Goe and speake vnto this people . Heere is the third and last promise , Namely , the essentiall words of his Commission . Wherein , ( after God had sought for one to goe , and the Prophet had presented himselfe , and offered his seruice ) God both giues him leaue to goe , and further doth furnish him with authoritie , both to goe and speake . Wherein the principall point is , that the authoritie of the Prophets calling , is deriued from God him●e●fe , in plaine and euident words ; Goe and speake : and till then the Prophet went not . So in the Newe Testament , the Apostles went not into the world to preach , till they had their Commission : Goe and teach all Nations . And after them , Saint Paul preached not , till it was said vnto him , Arise , and goe . In all which is discouered and condemned the pride and presumption of those who dare run on their own heads , and will not stay till the Lord say vnto them : Goe , and speake . These men are bolder , then either the extraordinarie Prophets of the olde Testament , or the Apostles , which are the extraordinary Ministers of the New : who alwaies had their warrant with thē when they went. And if any man aske why is it necessarie they should haue so ; I answere , the reasons are many . First , all Prophets and Ministers , are Gods Deputies and Commissioners , it is therefore reason that they haue authoritie from their Lord and Maister . Secondly , their wordes nor deedes beare no credite , nor haue any power in them , vnlesse they be spoken by vertue of a Commission ▪ nor haue their labours any blessing : vnlesse God giue it . Thirdly , these persons haue no protection , nor safetie , vnlesse they bee Gods Ambassadors : and how are they so , vnlesse they be called and sent by God , and haue authoritie giuen of God ? For these causes , no man is to thrust himselfe into the Ministerie , without a calling from God , and therefore no maruell , though those men who will bee Chusers , and Callers of themselues , and run when they are not sent , bee in their persons , subiect to all dangers : because they are out of Gods protection , & their labours without profite because no blessing , nor promise of God was giuē vnto them : for GOD may iustly say vnto them : Let him that sent you , protect your persons : let him that sent you , blesse your labours . But it will then bee demaunded , how may I know if God bid mee goe : God speakes not now from heauen as in old time , and as to this Prophet : I answere , It is true , we are to looke for no such visions , nor apparitions from heauen , for ordinarily there are none such , and the Popish Church doth but deceiue themselues , and cozen the world , who tell vs of so many apparitions that happen to their Monkes and Fryers : for now ordinarily , God speaketh in another maner to his Church : for in Generall duties God speaketh to vs out of his word and holy Scriptures , and in p●rticular and personall duties , ( where the word in plaine termes serueth not ) hee speaketh to a man by his owne conscience , and by the voice of his Church . Out of this word , God sheweth thee the dignitie and excellencie of this calling , to be a minister of the word : Namely , they are his Messengers & Ambassadors , &c. that so hee may winne them to loue and affect it . And againe , the necessicitie of it , that it teacheth the way to sa●uation , that without it ordinarily Gods Chuch is not gathered , nor mens soules saued , that this may stirre thee vp to vndertake the burthen : this is generall . But now particularly for thy selfe , wouldst thou know whether GOD would haue thee to goe or no , then thou must aske thy owne conscience , and aske the Church , for if thou be heartily willing , and be fully and worthily qualified , then God bids thee goe . Now thy conscience must iudge of thy willingnesse , and the Church of thy abilitie : and as thou maist not trust other men , to iudge of thy inclination or affection , so thou mayst not trust thy owne iudgement , to iudge of thy worthines or sufficiencie . If therefore thy owne conscience tell thee vpon true examination , that thou doest not loue and affect this calling aboue any other , then God sends thee not : and if thou enter with such a testimonie , not God ▪ but some wordly and sinister respect doth send thee , and put thee forward : for though thou doest desire it , yet if the Church of God giue not allowance of sufficiency , God doth not send thee : But if contrariwise , thy conscience do truly testifie vnto thee , that thou desirest to doe seruice to God and his Church , in this calling aboue any other : And if withal , vpon signification hereof to the Church , and vpon trial made of thy gifts & sufffciency , the Church ( that is , maly learned , wise , and godly , and such as the Church hath publikely appointed for that purpose ) do approue of that they desire , and of thy sufficiencie to doe God seruice in his Ministery , and thereupon by a publike Calling , bid thee goe , then assuredly God himselfe hath bid thee goe . And it is as effectuall a calling , as if thou heardst the voyce of God frō heauen : for as in Repentance , If thy conscience tell thee thou hast truly repented , and if thou canst make that knowne to the Church by so good euidēce , as thervpon a Minister of God pronounceth the pardon of thy sins vnto the● If thou restest herein , & knowest it to bee as effectuall , as if God from heauen had tolde thee , thy sinnes are pardoned . So is it here , if thou hast the testimonie , first of thy conscience , and then of the Church , thou art to rest therein , as in the voice of God : And this is the calling that we are to looke for in these dayes . By which doctrine , as those are iustly condemned of foule presumption , who dare runne vpon priuate motions , and carnall respects , and are iustly left without blessing or protection : so they on the other side , doe offer great wrong to God and to his Church , who when they cannot deny , but they affect the Ministerie aboue any calling , and haue approbation of their giftes from the good Church , yet will not beleeue the Testimonie of the Church herein , but their owne priuate Iudgements , which in this case is no way a competent Iudge , either for , or against . Let such men knowe , that they oppose themselues euen against God himselfe : it being certaine , that where the inward calling of the conscience , and the outwarde calling of the Church doe concurre , there God himselfe calleth and biddeth that man , Goe , and speake . Nowe then ( to drawe to an ende ) let vs obserue in the last place , with what authoritie a Minister of God comes vnto vs , and executes his Function : euen with an immediate authoritie & Commission from God : whereby he is bid , Goe , and speake . If it bee so , let it perswade the world , to feare to doe any wrong , either to that calling , as to those persons who come with so faire a commission from God himselfe . But if it doe not perswade the prophane worlde , at least let this be a comfort & encouragement to all true Ministers , for if God bid them goe he will goe with them himselfe : If hee send them , he will not forsake them , but assist them , and blesse them , and open their mouthes , and enlarge their hearts , and harden their foreheads , and giue power vnto their words to conuert his children , & to confound and astonish the hearts of his enemies . If he send them , he will defend and protect them , so that one haire of their heads shall not fall to the earth without his prouidence . If he send them , he will prouide for them , and sufficiently reward them : and wil honour them in the hearts of his owne people , and magnifie them in the faces of their enemies . And lastly , if he send them , he will pay them their wage , euen an eternall might of comfort here , and of glorie in heauen . And as they are here bid goe , so once they shal be bid Come : and that not onely with the generall call of all the Elect. Come ye blessed of my father inherite the Kingdom prepared for you . But euen with that particular Call , with especiall blessings to them that are faithfull in this seruice : Come thou good and faithfull seruant , enter into thy Maisters ioy . Psalme 118 16. Blessed be he that commeth in name of the Lord. W. P. Daniel 12.3 . They that turne many to righteousnesse , shall shine as the starres for euer and euer . W. C. FINIS . Notes, typically marginal, from the original text Notes for div A09445-e100 Dan. 12 , 3. (a) Answer to Perkins his reformed Catholick , by B. a priest . Notes for div A09445-e2240 Title an Angel. Reuel . 2. & 3. chapters . Vse 1 for Ministers . (a) This sermon was in the Vniuersitie church , to the body of the Vniuersitie . 2 Vse for ministers . 1 Cor. 14 , 2● , 25. The vse for hearers . Malach , 2 , 7. 1 Corinth 11 , 11. 2 Title , an Interpreter . Vse , 1. Esay , 50 , 4. Reuel . 10 , 8. Acts. 2. 1 Corinth . Psal , 119 , 18 , 2 Vse . Esay , 13. Exod , 19 , 20 , Leuit. 10 , 3 , 1 The truth heereof . 2 The reasons heerof . Reason the contempt of it . Ieremie , 15 , 10. 2 Reason the difficultie . 2 Corinth . 2 , 16. 3 Reason : want of maintenance . Deuter , 10 , 9 , & 28 , 2 , Number , 18 , 26. 3 The vse of it . 1 To Rulers . 1 Samuell , 19 , 20 , 21.22 , 23 , 24. At Rome Re●mes Doway . 1 Kings , 18 ▪ 22. Ezechiell , 47 , 1 , &c. 2 Vse for Ministers . Galath . 2 , 9. 3 Vse for students . 4 Vse for Hearers . Math , 5 , 13 , Gala , 4 , 16 , 5 Vse for all men . 2 , Reg , 2 ▪ 9 , 3 Part of the description by his office Acts , 20 , 21 , 1 , Iohn , 2. 1 Vse for Ministers . First for the Popish Ministerie . Phillip , 3 , 8 , 9. Secondly our owne . Psal. 32. 3 Vse to Ministers . 2 Vse for Students . 3 Vse for the hearers . 4 Vse for fathers . 4 Point , the blessing . Math , 16 , 16. Iohn , 20 , 23. Esay , 44 , 25 , 26. 1 Vse Rulers ▪ Psalm● ●ay . Vse for Ministers 3 Vse for Hearers . 5 Part the Cōmission . Heb. 1. vlt. Vse 1 to Ministers . 1 Sam. 12. Psalm , 119 , 2 Vse for Hearers . Notes for div A09445-e8710 Ma●h . 26 , 11. Dent. 15. Psal. 109 , 10 Psal. 37 , 25. Luke , 19 , 8 , &c. 1 Corinth . 9 , 7 , 9 , 14. The East-Riding of the County of Yorke . a Exod. 3.11 . & . 4.10.13 . b Ieremy . 1 6.7 . c Act. 9.6 . &c. 1. Tim. 3.6 2. Cor. 11.4 Pro. 27.23 Iam. 1.17 . Psal. 10.4 . Psal. 10.5 Acts. 24.26 . Psal. 14.4 2. Tim. 4.8 . Reuel . 6.16 The first vse for Ministers ▪ Exod. 3.5 The 2. vse . The 3. vse . Psal. 50.16 . Math 5.13 . The fourth vse for Ministers . The second vse against the Papists . Gala. 2.9 . Mat. 17.6 . & Luke . 9.33 . 2. Cor. 12 3 Vse . to the people . Deut. 5.25 26.27.28 2. Vse . 3. Vse . Reu● . 6.16 Luke 21 ▪ 28 ●ob 19 5 26.27 . 1 Circumstance , the time . Vse 1. Psal. 39.9 . 2 To men distressed in conscience . Vse . 3. Luke . 1.53 2. ●sal . 107 ● . 2. Circumstance of the Minister . Psal. 34. Heb. 1. 2 Questio●● Psal 91.11.12 . 1 Cor. 4.2 Heb. 1.14 Mal. 2.7 Reue 2. & 3. ●hap . Heb. 1.14 . Luke . 15.10 Reuel . 19.10 . & 22.9 . 2. Question . 3. Circumstance . The fourh petition . 2. Corinth . 9.7 . 1. Corinth . 9.19 . Pro. 22.29 . 4. Circumstance . Gen. 1. from 4. to 17. Acts 2. Leuit. 10.1.2 . Acts. 1.5 . Math. 3.11 . Iame● 3.6 5 Circumstance , the Application . The ground of his consolation . 2. Sam. 11 Psal. 6.3.6.7 . Psal. 32.3.4 Psal. 51. the whole Psalme . 3 Generall points , the renuing of his commission . 1 Gods question . 2. Tim. 2.19 . Iudges 19.18 . & 17.8.6 . Iudg. 17.6 . Iob. 33.23 . 2. Corinth . 2.16 . Gen. 1.16 ▪ 1. Corinth . 3.9 . Acts 27.23 . Acts 16.16.17 . Iob. 33.23 . 1. King. 22.26.27 , 28 , 34 , &c. 2. King. 9.33 . &c. Acts 12.1.2 . & 23. 2 The Prophets answere . 3 The Commission receiued . Matth. 28.19 . Acts 9.6 . &c. 1. Corinth . 4.1 . Iob. 33.23 Acts 16.17 . Pro. 29.18 Math. 25.34 . Math. 25.21 . 
A09465	----	A treatise of mans imaginations Shewing his naturall euill thoughts: His want of good thoughts: The way to reforme them. Framed and preached by M. Wil. Perkins. Perkins, William, 1558-1602. 1607 Approx. 189 KB of XML-encoded text transcribed from 120 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09465 STC 19751 ESTC S100455 99836295 99836295 555 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09465) Transcribed from: (Early English Books Online ; image set 555) Images scanned from microfilm: (Early English books, 1475-1640 ; 1356:06) A treatise of mans imaginations Shewing his naturall euill thoughts: His want of good thoughts: The way to reforme them. Framed and preached by M. Wil. Perkins. Perkins, William, 1558-1602. Piersonn, Thomas. [12], 229 [i.e. 227], [1] p. Printed by Iohn Legat, printer to the Vniuersitie of Cambridge. And are to be sold in Pauls churchyard at the signe of the Crowne by Simon Waterson, [Cambridge] : [1607] Dedication signed: Thomas Piersonn. Pages 32-33, 36-37, 52-53, 56-57, 60-61, 63, 66 and 69 misnumbered 34-35, 37-38, 54-55, 58-59, 62-63, 61, 64 and 66; 24-25 missing in number only. Some print faded and show-through. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Good and evil -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Rachel Losh Sampled and proofread 2004-08 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A TREATISE OF MANS IMAGINATIONS . SHEWING His naturall euill thoughts : His want of good thoughts : The way to reforme them . Framed and preached By M. Wil. Perkins . Matth. 12. 33. Either make the tree good , and his fruit good , or els make the tree euill , and his fruit euill . PRINTED BY IOHN LEGAT , Printer to the Vniuer sitie of Cambridge . 1607. And are to be sold in Pauls Churchyard at the signe of the Crowne by Simon Waterson . ¶ To the right worshipfull S. Thomas Holcroft knight , with the vertuous Lady Elizabeth his wife : grace , and peace . THat waightie charge of Salomon ( Right worshipfull ) to euery sonn of wisdome , for the a keeping of his heart aboue all watch and ward , may well perswade vs , that some matters of great importance depend thereon : Among many ( because my gates may not be great before so small a citie ) I will touch one . There is a strange desire , not of earthly but of spirituall powers : after the possession of mans heart : God saith , b , my sonne giue me thy heart ; and to him indeed the right belongs : Yet thorough mans transgressiō Satan hath got such hold therof , that vnlesse it be by diuine power hee will not be kept out ; & though we heare not Satans voice , yet his c dealing bewraies his meaning , that aboue all things in man he desires the heart . Once hee stroue about a dead mans body , d but doubtles his purpose therein was to haue set vp an Idoll for himselfe in the hearts of the liuing . But what is mans heart that it should be so desired ? Surely in substance little , but for imployment almost infinite : It is a Treasure e whereout man bringeth all his actions good , or evill : It is a temple wherin is either the Arke of God , or Dagon for the Deuill : Yea , it is a f pallace wherein dwelleth , and a throne whereon sitteth either Christ , or Satan , the g king of glory , or the h prince of darknes : and i he that keeps possession will there excercise dominion . Neither may we thinke that one heart wilsuffer both these ; k no man can serue two masters ; God will haue all or none ; l if any part be shared from him , in high dispeasure he leaues the rest , and so the whole falls to the deuil . Now sith the case standeth thus with mans heart , doth it not neerly cōcerne euery one to know his owne estate in this behalfe : to wit ; what kind of treasury , whose Temple ; whose pallace and throne his heart is , that if all be wel he may reioyce , & so keepe it for the Lord ; if otherwise , then seeke redresse betime . To this purpose serues this present treatise : wherein as in a glasse may first be seene , the fearfull state of mans naturall heart , full frought with euill thoughts , void of good consideration and so most fit for Satan : Then after doe those blessed meanes appeare , whereby mans naturall heart may be reformed , to become the temple of God , the seat of grace , and a m bed of spices for the welbe loued to feed vpō . And these are points of that importance , that whosoeuer neglecteth them , may say farewell grace ; & bid adue to god himselfe : for in the hart , if at all in man , ●ust these be seated . Now the publishing hereof being cōmitted vnto me , I present the same vnto your worships , and vnder your protection desire to commend it to the church of God. It would too much enlarge my gates to annex the manifold reasons which mooue me to this choise on your behalfe ; onely this I pray ; ( that seeing it is the first fruits of my labours in this kind wherein I had full power of free choise in my dedicatiō ) it may intimate to you both , mine vnfained hearts desire of that ever-lasting good I wish vnto your soules ; and also testifie in part my thankful mind for your manifold fauours to me , and mine who depend vpon you . Now God Almighty blesse your worships with your children and familie , according to your seuerall necessities of his mercie and goodnes , for soule and body , in this life and for euer . Cambridge . Aug. 20. 1606. Your worships in the Lord Thomas Piersonn . To the Reader . KNow ( good reader ) that for my furtherance in the publishing of this tract at , I had the authors owns draught of the plat-forme of it ; beside two perfect copies of all his sermons . I haue for plainesse sake devided it into Chapters and sections : for the better effecting whereof , I was constrained to transpose two of the vses , otherwise I doubt not , but euery one that heard it preached , will iudge me to haue dealt faithfully with the God●y author . The Lord blesse it to thy good . ¶ The Contents of this treatise . CHAP. I. The vnfolding of the text whereon the treatise is grounded . pag. 1. CHAP. II. The Illnesse of mans naturall thoughts : and how they may be knowen . pag. 19. CHAP. III. Mans naturall euil thoughts concerning God. pag. 30. CHAP. IV. Mans naturall thoughts concerning his neighbour pag. 101. CHAP. V. Mans natural thoughts concerning himselfe pag. 122. CHAP. VI. Mans naturall want of good thoughts or consideration ; with the fruit thereof . pag. 152. CHAP. VII . The vse of the doctrine of mans natural Imaginatiōs . pag. 165. CHAP. VIII . Rules for the reformation of evill thoughts . pag. 184. CHAP. IX . Of spirituall considerations concerning God. pag. 201. CHAP. X. Of spirituall consideration concerning our selues . pag. 218. Gen. 8. 21. And the Lord said in his heart , I will henceforth curse the earth no more for mans cause : for the Imagination of mans heart is euill euen from his youth . CHAP. I. The vnfolding of the text , by way of preparation to the Treatise . IN the former part of this chapter , Moses hath faithfully related the drying of the waters after the stood ; and Noahs sacrificing vnto God , with Gods acceptance thereof . Now in this verse and the next , he recordeth such lawes and decrees as God made with Noah touching the restauration of nature perished by the flood ; as well for the sparing of the creatures from such like destruction , as for the continuance of his prouidence in needefull times and seasons , meete for their future preseruation . These wordes containe the first of these lawes : wherein we may obserue three points ; Moses his preface to this law ; the law it selfe ; and the reason thereof . I. The preface ; And the Lord said in his heart : These words must not be taken properly , for God hath not an heart as man hath , neither speaketh he as man doth ; but hereby is meant , that God determined and set downe with himselfe this law and decree . In this phrase of speech , note this one thing : If it had pleased him , God could haue spoken to man by a voice , the hearing whereof would haue confounded him : but as here we see , he doth abase himselfe , and as it were lay aside his honour and might , and speaketh vnto vs after the manner of men , euen to the capacitie of the most simple . Which teacheth vs , that it is the good will and pleasure of God , that not onely the learned , but euen the vnlettered and most ignorant should knowe and vnderstand the holy Scripture : for els he would neuer haue penned them in a phrase & style that doth so well accord to the capacitie of the simple . II. Point . The decree it selfe : I will henceforth curse the ground no more for mans cause . This is the peremptorie lawe of God touching the restauration of nature : wherein are contained two things : first what God hath done : secondly , what God will not doe hereafter . The thing that God hath done is , the cursing of the earth : for he saith , I will curse no more : implying that he once cursed it . In this obserue , that God may truly be said to be a cause of curses , and to curse his creatures : not onely for that he doth ordaine and decree all curses , but also because he inflicteth them vpon the creatures : yet so as the same is alwaies most iustly deserued by sinne , before it be inflicted of the Lord. And so must Gods cursing of the earth be vnderstood in this place , as a fruit of his wrath for the sinne of man : accordingly God is said directly to a create euill , because whatsoeuer afflictions , curses , and punishments are in the world , they are ordained and inflicted by God vpon the creatures for the sinne of man. This plainly confuteth the common opinion of ignorant people , who hold that all good things , as peace , wealth , ioy , and felicitie , come from God : but all euill , as affliction , calamitie , curses , & iudgements , come from the deuill , and God onely suffereth thē . This is a most erroneous and blind conceipt , which filleth many a soule with much anguish and impatience : for what comfort can he haue in the time of trouble , that is perswaded it commeth wholly from the deuill , and the hand of God is not therein ? We therefore must learne to reforme this opinion , and know that crosses , and troubles come from God. This Dauid knew well , and therefore when Shemi cursed him , and railed on him , he forbad Ab●shai to touch him , because ( saith he ) b what if ( or , it may be ) God hath bid him curse Dauid : so Ioseph telleth his brethren , who most traiterously sold him into Egypt , that c the Lord sent him before them . Secondly , here consider the impulsiue cause that moued God to curse the earth by a flood : it was not in the earth , but in men : I wil henceforth curse the earth no more for man , that is , for mans sinnes . In the newe Testament there are two especiall sinnes recorded for which God sent this curse : first , carnall securitie . They were choaked with worldly cares , and drowned in earthly pleasures : in the daies of Noah , they did eat , and drinke , marrie , and giue in marriage , Matth. 24. 38. Secondly , the contempt of the Gospell in the ministerie of Noah , who preached an hundred and twentie yeares vnto them , while the Arke was in building , but they were disobedient , as d S. Peter saith , following their owne pleasures and delights . Whereby it appeares that these two sinnes , Securitie , and contempt of the Gospel , are most grieuous sinnes : for these brought destruction not onely vpon all mankind ( Noah and his familie excepted ) but euen vpon all creatures that liued by breath . Now looke as these sinnes were in the old world , euen so are they rife in this last age ; according to the prophecie of our sauiour Christ , e as it was in the daies of Noah , so shall it bee in the daies of the son of man : and as this is the state of the whole world , so it is the state of this our Church ; most men are drowned in the pleasures of this world , & choked with the cares thereof : for howsoeuer they will heare the Gospell preached yet few apply their hearts to beleeue the same , shewing forth the power therof by repentāce frō dead works , & amendment of life in new obedience . But we must know , that if these two sins brought a curse , euen destruction vpon the old world , then no doubt they will bring a fearfull curse vpon this age , though not by water , yet some other way that shall countervaile the flood , and therefore we must lay these things to our hearts , that vnles we abandon securitie , and worldly lustes and withall doe repent and beleeue at the preaching of the gospell , we shall see that gods heauie curse will fall vpon vs ; for if we match the old world in sinne , wee must not looke to come behinde them in iudgements . The second thing in this decree is , what God will not doe hereafter , Namely : curse the earth any more : this must be vnderstood of that particular curse , which the Lord laide on the earth by waters , when he drowned the world : for the generall curses that were laid vpō the ground , and on mankind for Adams sinne , remaine still , and shall not be taken quite away till the end of the world : so that the meaning of this lawe is , that the Lord will no more drowne the whole earth for the sinne of man by a flood . Here then wee see the cause why the sea being as raging and stirring as euer it was , doth notwithstanding keepe it selfe within it boundes , and not ouerflow the world : and why the clowdes beeing as full of water , as euer they were doe not powre downe more floods vpon the earth to destroy it . Surely it is by vertue of this particular lawe , and decree of God , whereunto the sea and clowds become obedient , I will henceforth curse the earth no more . And here we haue iust occasion to take knowledge and veiw of our owne wretched and damnable estate how we are sold vnder sinne : for howsoeuer we were created blessed , and happie , yet by our fall in Adam we are become far worse then any earthly creature ; for each creature in his kind , as the sunne , the moone , and starres , the sea , & cloudes , & all other obey the commandement of God : but man of all creatures hauing lawes giuen him of God to keepe , rebelleth in breaking the same , and to him it is meate and drinke by nature to liue in the transgression of gods commandements : Thus by comparing our selues with the brute creatures , we may learne to humble our selues , and to be abashed when we see them which were made to serue vs , to goe before vs in obedience to the lawes of our creator . III. Point . The reason of gods decree , in these words ; for the Imagination of mans heart is euil , euen from his youth . At the first this reason may seeme very strange , that God should no more curse the earth for man , because the Imagination of his heart is euill ; In all likelihood God should haue saide the contrarie , I will still curse the earth because the Imaginations of mans heart are euill ; for so he saith , Chap. 6. vers 5. 6. that seeing all the Imaginations of the thoughts of mans heart were onely euill continually , therefore hee would destroy the man from the earth , and from man to beast , & euery creeping thing : Howe can both these stand together ? Ans. Thus ; In the sixt chapter the Lord saith , he wil once destroy the world by water , because of the wickednes of the Imaginations of man● heart : and here he saith , he will not proceed to curse the earth againe and againe by the same punishment , because the Imaginations of mans heart are euill , euen from his youth ; as if hee should say , I haue once drowned the worlde for the wickednes of mans inventions , but if I should thus proceede to deale with man according to the wicked imagination of his heart , I must bring euery yeare a new flood vpō the earth , because I see the frame of mans heart is euill continually . Here then obserue , that God in the preseruation of mankind doth temper and moderate his iustice by mercie : for if he should deale according to mans deserts hee should euery day bring curses vpon him ; yea , so soone as a man is borne hee should be destroyed ; but God dealeth not so rigorously , hee mingleth mercy with iustice , whereby the whole frame of heauen and earth , the state of man and all societies doe stand : That which Habacuke prayed for , a In iustice , or wrath remember mercie , the Lord hath performed euer since the flood , yea since the fall of Adam . There bee three great and weightie causes , which mooued God to temper iustice with mercie for the preseruation of mankinde and other creatures : first that hereby hee might shew his patience & long suffering towards the vessells of wrath , ( as the Apostle b speaketh ) that is , towards such as will not repent , that at the last day they may bee most iustly condemned : Secondly , that there may bee a companie of men vpon earth which may worshipe God ; for God hath speciall care of his owne glorie among men , and therefore tempers iustice with mercie in their preseruation , that they might glorifie him : Psal. 130. vers . 4. there is mercie , or pardon with thee , that thou maist bee feared ; that is , wheras ( oh Lord ) thou mightest in iustice throwe all men to hell suddenly , yet in mercie thou pardonest the sinnes of some , for this end that they might worship thee : feare being put for worship and obedience . Thirdly , and principally , that the elect , and chosen of God might bee gathered ; for God in his eternall counsell , and decree hath appointed and set downe a certaine number of men vnto whom hee will giue eternall life , and for their cause doth hee spare the whole worlde from daylie destruction : but when that number shall bee accomplished , then shall heauen , and earth goe together , and the worlde shall bee no more . And here by the way , this third cause of the continuance of nature , must teach vs our dutie ; to wit , that seeing it pleaseth God in mercie to giue vs liberty to liue a space of time in this worlde , some twentie , some thirtie , ●ome fourtie or fiftie yeares , and that for this ende that heerein wee might bee fitted for his kingdome , when as in the rigour of his iustice hee might haue cast vs to hell in our mothers wombe , or so soone as we were borne , wee therefore must bee carefull not to despise this long-suffering & patience of God , but rather labour in the feare of God , that it may become * salvation vnto vs , by our conscionable endeauour in all such meanes vnto the ende , as hee hath sanctified for the working of the graces of life in the hearts of his children . And thus much for the reason in generall . CHAP. II. Sect. 1. The illnesse of mans naturall cogitations . THat wee may the better perceiue in this reason the state of man in respect of his naturall Imaginations , the words are more particularly to be vnfolded . For the Imaginations of mans heart , &c. The heart in Scripture is taken sundrie waies : sometimes for that fleshie part of man in the middle of the bodie , which is the fountaine of vitall blood : sometime , for the soule of man : sometime , for the faculties of the soule : and sometime for the middle of any thing , as d the heart of the sea , e the heart of the earth , that is , the middle thereof . Heere it is taken for the vnderstanding facultie of the soule , whereby man vseth reason : which S. Paule calleth f the spirit of the minde . By Imaginations , hee meaneth the frame , or framing of the heart . And this is taken two waies : of some , for the naturall disposition of the vnderstanding after the fall of man : of others , for that which the minde and vnderstanding by thinking frameth , plotteth , and deuiseth ; that is , for the effect thereof . Wee may take it both waies , yet I rather approoue the latter : for Chap. 6. 5. the Lord saith , Hee wil once destroy all flesh ; and giueth this reason , for the frame and thought of mans heart is euill continually . Where by thoughtes or Imaginations can nothing else bee meant , but that which is deuised and plotted in the thoughtes of mans heart : so Salomon speaking of an heart which God hateth , saith , it is framing or thinking thoughtes of wickednes . Prov. 6. 18. By mans heart , we must not vnderstand the heart of some particular persons , as of those that liued in the old world alone , but of all men generally : man beeing put for whole mankind . Is euill , that is , it imagineth , and thinketh that which is against the lawe of God : From his childhood ; that is , so soone as he beginneth to thinke , to reason or conceiue of any thing , so soone doth hee imagine & conceiue that which is euill : so that the whole meaning is this , The minde & vnderstanding part of man is naturally so corrupt , that so soone as he can vse reason : he doth nothing but imagine that which is wicked , and against the lawe of God. The words thus explaned containe in them two maine points touching the frame of mans heart by nature . The first is this ; The imagination and conceite of euery man is naturally euill . This appeareth not onely in this place , but else where . Rom. 8. 5. The wisdome of the flesh is ( not an enemie , but emnitie against God. Againe , such as the fountaine is , such are the streames that flowe thence ; But our minde and vnderstanding the fountaine of our thoughts , is by nature sinfull ; g To the impure their mindes , and consciences are defiled ; And againe , h of our selues we are not able to thinke a good thought ; and therefore the thoughtes that come from thence must needes also bee corrupt : Mans imagination stands in thoughts ; the vnderstanding deviseth by thinking : And these thoughts of the Imagination are all naturally wicked : i from the heart : ( saith Christ ) proceede evill thoughts : and Salomon saith , the thoughts of the wicked ( as all men are by nature ) are an abhom , nation to the Lord. Sect. 2. Howe the naturall thoughts of man may be knowne . Seeing that naturall Imagination is practised by euill thoughtes , wee must something consider of the naturall thoughts of man : And herein handle these two poynts : F●rst , whether the thoughtes of man may bee knowne ; secondly , what the naturall thoughts of man be . For the first ; there are two waies to knowe mans thoughts : either directly without meanes , or indirectly by meanes . The first way is proper to God alone : for no creature in heauen or earth can immediately and directly know the thoughts of man : this Salomon confesseth in his notable praier to God , 1. king , 8. 39. Thou onely knowest the thoughts of all the children of men . Ierem. 17. 9. The heart is deceitfull and wicked aboue all things ; who can know it ? ver . 10. I the Lord search the heart , and trie thereines . The second way to knowe mens thoughts is indirectly , and by meanes : which be three , by instinct from God ; by reuelation from the Scripture ; and by signes . First , by an extraordinarie instinct : so did k Elisha disclose the king of Syrias counsell to the king of Israell : and by the same meanes , he tolde his seruant l Gehezi what he did behind his back , when he tooke gifts of Naaman the Assirian . And so did m Peter tell Ananias and Saphyra of their false conueyances with the money that they tooke for their possession . And yet here we must vnderstand that when God reuealed these secret thoughts to men , it was onely in some things at some times , and for some speciall causes : wherevpon Nathan was faine to reuoke his counsell , which hee gaue to Dauid for the building of the house of God , n when he knew the will of God more perfectly . And so was Elias deceiued , when he said he was left alone , of all Israel that serued God : for o God told him hee had reserued seuen thousand , that neuer bowed the knee to Baal , which Elias knew not . Secondly , mens thoughts may be known by Revelation from Scripture : for therin that spirit speaketh euidently which knoweth the frame of the heart : and hence it is , that in the ministerie of this word the thoughts of naturall men , are made manifest . 1. Corint . ●4 . 25. Thirdly , mans thoughts are knowne by signes ; as speeches , and actions : thus Peter knew the o heart of Simon Magus ; and Paul the heart p of Elimas . And thus may any mā know the thoughts of another , euē as he may know the tree by his fruit , and the fountain by his streame . Besides these three are two other meanes added whereby to know mens thoughts : one by the Papists , and an other by the Astrologians . The Papists say , the Saints in heauē know mens thoughts , not directly of them-selues , but by reflectiō in the glasse of the Trintie . But this is a meere forgery of their own , which Isaia neuer knew , saying thus of the Saints departed ; o Abraham is ignorant of vs , and Israel knoweth vs not , but thou Lord art our redeemer . And the Saints vnder the altar crie , p How long Lord , how long wilt thou not iudge and auenge our blood on them that dwell on the earth ? giuing vs to vnderstand that they are not so sharpe sighted , as by the glasse of the Trinitie to see into the day of the last Iudgement , and therfore not into the thoughts of mens hearts . So that there are onely three waies to know the thoughts of men : and so they may be knowne . CHAP. III. Of mans naturall thoughts concerning God. HAuing found that the thoughts of man may be knowne ; we come now to see what be the naturall cogitations of euerie sinfull man. Although they be almost infinite in themselues , yet they may be reduced to three heads . They either concern God , or a mans neighbour , or els , a mans owne selfe . Of this thought ; There is no God. Touching God , there be in man foure capitall euill thoughts . First , That there is no God : which as it is first in order , so it is the most notorious , and vile damnable thought that can be in a naturall man. And that this is one of the thoughts of man naturally , appeareth by the expresse testimonie of God himselfe , who knoweth the thoughts of man better then man doth . r The wicked thinketh alwaies there is no God. And againe , s The foole hath said in his heart , there is no God. Touching this thought , obserue these foure points . First , in whome it is : Secondly , how a man by thinking should denie God : Thirdly , what is the fruit of this thought , and fourthly the examination of our hearts touching this thought . For the first : we must not thinke that this wicked thought is onely in some notorious and hainous sinners ; but it is in the corrupt minde and Imagination of euery man that commeth of Adā naturally , not one excepted , saue Christ alone : so the foole of whome David t speaketh must be taken , not for some speciall sinner , but for euery man that liueth vncalled & without repentance , how ciuill so euer his life be other waies ; though some shame restraine his tongue from vttering it , yet by nature his corrupt heart is prone to thinke there is no God This is made euidēt by S. Paul , u who going about to prooue that al men are sinners by nature , aleadgeth for his proofe diuers testimonies of Scripture and particularly out of these two Psalmes before cited : whereby he giues vs to vnderstand , that the foole there mentioned , must be vnderstood of euery naturall man. But it will be said , that it is ingrafted in mans nature to hold and thinke there is a God , & therefore euery man doth not denie God in his heart . Ans. We must know that these two thoughts , There is a God , and there is no God , may be , and are both in one and the same heart : the same mā that by the light of nature thinketh there is a God , may by that corruption & darkenes of mind that came by Adams fall , thinke there is no God : for two contraries beeing not in the highest degre , may be in one and the same subiect : as light and darkenesse in the same house : heate , and cold in the same body . II. Point Howe doth a man by thinking denie God in his heart ? Ans. Two waies first , by turning the true God into an idol of mans braine : secondly , by placing somewhat that is not God in the roome of the true God. For the first , the Imagination of euery man naturally , without further light from the word of God , doth turne the true God into an idoll : and therefore Paul saith of the Galatians , that before , their vocation , x they did seruice to them which were no gods ; and of the Ephesians , that y they were without God in the world : euen because they did not in their mindes conceiue of God aright , and accordingly worship him , though the wiser sort amongst them did acknowledge one God the creator of heauen and earth . And therefore David saith plainely , that z all the gods of the Gentiles are Idols , or vanities : nay , as the Apostle saith , deuills . 1 , Cor. 10. 20. That which the Gentiles sacrifice , they sacrifice vnto deuills & not vnto God. Now mans mind turneth the true God into an Idoll , by three notorious thoughts , which are the roote of many damnable sinnes in this life , first , by thinking that God is not present in all places , whereby god is robbed of his attribute of Omni-presēce : for the true God being infinite must be in all places ; which when the heart of man denieth , it imagineth God to be such a one as he is not , & so turneth him into an Idoll ; and that man naturally thinketh thus of God the scripture is plain , Iob. 22. 12. 13. wicked men are brought in speaking of God , as though he were shut vp in heauen , & had nothing to do in the world : Is not God on high in the heauen ? and behold the height of the starres how high they are . How should God know ? can he iudge , &c. so the Psalmist expresseth the thoughts of the wicked in their practise of sinne , God hideth away his face , & wil neuer see : & the Lord shall not see . Psal. 94. 7. yea they who seeke the deepe to hide their counsell from the Lorde , whose workes are in darkenes , say , who seeth vs ? who knoweth vs ? Isay. 29. 15. Secondly , by thinking there is no prouidence of God , whereby hee ordereth and disposeth all thinges in the world particularly : That this is an other naturall thought the Psalmist sheweth plainly , bringing in the wicked man , saying thus of God , God hath forgotten , he hideth his face , and he shall not see . And the prophet Zephanie bringeth in the sinner speaking thus of God , that he doth neither good , nor euill . Thirdly , by thinking there is no iustice in God ; this is done when men Imagin with themselues , that albeit they proceede in the practise of sinne , yet God will not punish them according to the threatning of his word ; If we doubt whether such an Imagination be in mans heart read Deut. 29. 19 , 20. where Moses directly forbiddeth the people to say in their hearts . I shall haue peace though I walke in the stubbornes of my heart ; this is that g blessing of a mans selfe in sinne , which Dauid chargeth vpon the couetous , and wicked . Thus they sinne that h put far away the evill day ; and say , the euill shall not come . Hereby God is robbed of his Iustice , and made a God all of mercie such a one as will not punish sinne , and so indeed is made an Idoll of mans brain . The second way whereby a man denyeth god in thought is by placing in the roome of the true God , an Idoll of his owne braine : This men doe , by thinking some other thing beside the true God to bee their chiefest good : thus voluptuous men make i their bellie their God : and couetous men make k riches their God by placing their felicitie in pleasure , and in riches : for looke what a man thinketh to bee the best thing in the worlde for him , that is his GOD , though it bee the devill himselfe , or any other creature . And for this cause is the devill called the God of the world , because the men of this world iudge their owne courses , wherin they serue the deuill , the best thing in the worlde for them , yea farre better then the seruice of god , & therfore giue their hearts thereto : for affection followeth opinion , & that which a man affecteth most , hee must needes thinke best of ; and therefore what a man affecteth most , that maketh hee to become his God , so that iudging other things beside the true God to be best for him , he must needs place thē in the roome of the true God , & so in his imagination donie God. III. Point . What is the fruite of this thought : for thereby wee shall best iudge , what a cursed thing this is , to thinke there is no God : This thought bringeth forth the most notorious sins that can be , euē Atheisme it selfe ; which is a sinne whereby men sundrie waies deny God : And it is two-fold , either in practise , or in iudgement . Atheisme in practise is that sinne wherby men deny God in their deedes , liues , and conversations ; & so declare this thought . This is a most horrible sinne , and a huge burthen to the whole earth ; and yet many that liue in the bosome of the Church are fouly tainted heerewith . This Atheisme in practise hath three speciall branches : Hypocrisie , Epicurisme , and Witchcraft . Hypocrisie is a sinne whereby men worship the true God , but yet in a false manner , giving vnto God the outwarde action , and hold backe from him the true worship of the heart . Epicurisme is a sinne wherby men contemne God , and giue themselues wholie to their pleasures , spending their time in eating , drinking , and other delightes and not seeking or fearing God : and this is the sinne of the richer sort in this age : Witchcraft or Magicke is that sinne wherby men renounce the true God and betake themselues to the aide , counsell , & helpe of the deuill , either by himselfe , or in his instruments : This is a large sinne , and a great part of Atheisme , and many are taynted with this sinne , either because they are practisioners of witchcraft , or else doe seeke helpe of such . Atheisme in iudgement is that sinne , whereby in opinion and perswasion of heart men denie God. And this likewise hath three degrees : first , when men hold and accordingly worshippe the true God , creator of heauen and earth , but yet so as they conceiue of , and worship him otherwise then hee hath reuealed himselfe in his word . To this first degree wee must referre the three great religions of the Turke , of the Iewe , and of the Papists : for as they stand at this day , they are three great partes of Atheisme . The Turke worshippeth God the maker of heauen , & earth & likewise reuerenceth Christ as man , acknowledging him to be a prophet , yea , a more worthie prophet then his Mahomet ; And yet his religiō is Atheisme : for he cōceaueth of god out of the trinitie , and so worshippeth nothing but an Idoll . Againe , the Religion of the Iewes , at this day is a part of Atheisme : for howsoeuer they hold one God , and acknowledge the bookes of the olde Testament for the Scriptures of God , yet they worship not that God in Christ , and so instead of the true God , frame an Idoll in their owne brain ; for as Christ m saith , whosoeuer denieth the sonne the same hath 〈…〉 not the father , so that they wanting Christ , and by consequent the father also , indeed and truly haue no God ; but as Christ tould the Samaritans n they worship they knowe not what . Thirdly the Religion of the Papists at this day is a part of Atheisme : we must indeed distinguish it from the two former : for in worde they acknowledge the Trinitie in vnitie , and vnitie in Trinitie , & their doctrine of the vnion of Christs two natures in one person , is according to the scripture : But yet if we marke the drift , and sequele of their doctrine in other points , wee shall find it to bee close Atheisme : As may bee prooved by two reasons : first because the true God who is the creator of heauen and earth , is infinite in Iustice , and mercie : But according to the doctrine of the Papists , God is not infinite in Iustice , & mercie : And therefore to them is not the true God : for first , Gods Iustice according to them is not infinite : for they teach that a man by his owne proper workes of penance ( which bee finite & imperfect ) may truly satisfy god for the guils of temporall punishment . Secondly , they make thou only of God imperfect by a ●●pe●cing vp the some with mans merits in the worke of Redemption : for Gods mercie is either euery way mercie or no mercie , as Paule saith . o If it bee of grace it is no more of workes , or else were grace no more grace , and if it bee of workes it is no more grace , or else were worke , no more worke . Secondly ▪ the Christ of the Papists is a false Christ ; this will appeare by plaine reason out of their doctrine : for first they spoile Christ of his true manhood by their doctrine of reall presence , wherein they hould that Christs body is not onely in heauen , but really & substantially in all places , wher the sacrifice of the masse is offered , thus they make it omnipotent , & so quite take away the nature of a bodie . Secondly , they disgrade Christ from the three offices of his mediatorship : first from his kingly office , by a placing the Pope in his Roome , and stead , as his deputie in Christs presence : for they giue power to the Pope to rule the Catholique Church , and to make lawes to bind mens consciences , which bee thinges proper to Christ alone : where in they doe as much as if they should take the Crowne from Christs head , & set it on the Popes : for to claime regencie in the presence of the lawfull prince is to proclaime rebellion against the prince ; for commission of vicegerencie ceaseth in the presence of him that appointeth it ; nowe Christ is alwaies present with his Church , Math. 28. 20. And therefore the Pope by his claime must needes thrust Christ out of his office . Secondly , from his priestly office , which consisteth in satisfaction , and intercession : Christs satisfaction they nullifie by b ioyning therewith the satisfaction of mens workes , for thereby they make it imperfect : And they robbe him of his intercession by c communicating the same to Saintes ; yea , they exalt the virgine Marie far aboue Christ in this worke , for they praie her to aske the Father , to command Christ her sonne by the authoritie of a mother , to doe thus , and thus , for them , and so make Christ her vnderling . Thirdly , from his propheticall office , by making the Pope the infallible iudge of all controuersies : avowing , that they rather desire to knowe the auncient institution of Christian religion from the Popes mouth , then from holy writte . Nowe thus robbing Christ of his offices , they make him a false Christ : and so wanting the sonne , they cannot haue the father , for he p that hath not the son hath not the father : and therefore popish religion wanting the father and the sonne , cannot bee a true religion , but meere coloured Atheisme in iudgement . The second degree of Atheisme in iudgement is when men place some Idoll in rome of the true God , houlding the same for their God : thus did the Gentiles sinne in worshipping the sonne , and the moone , and the starres or other creatures . The third degree is , when a man doth avouch , hould , & maintaine that there is no God at all ; this is the highest degree of Atheisme and the most notorious sinne that can bee , and all such persons as maintain this cursed thought , are vnworthie the common breath of men : for if that man shall die the death , and that worthilie , who shall avouch his lawfull prince to be no prince , howe much more ought hee to die the death , though hee had a thousand liues that shall affirme the true God , to bee no God ? Thus wee see the fruites of this euill thought whereby the haynousnes of it doth plainly appeare . IV. Point . The examination of our owne hearts touching this thought whether it may be found among vs or not : doubtles every one will labour to cleare himselfe hereof ; And the reason wherewith many doe sooth vp themselues is this , because they neuer felt in themselues any such conceits as this , that there is no God. But wee may easily deceiue our selues herein , for a man cannot alwaies discerne what bee the thoughts of his owne heart : There be in man two kinds of cogitations , or as one may say reasons : the first is a single cogitation , whereby a man simply thinketh , or knoweth , or iudgeth this or that ; and this is properly called the mind : The other is a reflex cogitatiō or reason , whereby a man iudgeth that he knoweth or thinketh this or that ; and it is commonly called Conscience . Now since Adams fall , the conscience is corrupt by originall sinne , as be all other powers of mans soule ; whēce it commeth to passe , that conscience can not doe his dutie in giuing true testimonie concerning mans Imaginations : but a man may thinke euill , and yet his conscience not tell him : and therefore wee may nor say , because wee feele not these euill thoughts in vs ; therefore we haue them not , or we are free from them . But that we may the better examine our hearts , wee must come to the signes whereby this euill thought is best discerned . Dauid in the 14. Psalme setteth downe three signes hereof : first , q A disordered life : secondly , r not calling on the name of God by praier ; thirdly , s contemning of them that put their trust in God. Looke where these are to be found , there is this euill thought , That there is no God. Nowe if wee examine our selues by these signes , we shall finde this wicked thought to be amonst vs : for first , many indeede are content to heare Gods word ; but where is that man that reformeth his life according to that he heareth ? Certen it is , as their conscience can witnesse , few turne vnto God vnfainedly , fewe doe breake of their course in sinning . Now this vnreformed life is an infallible token of this damnable thought . Secondly , the exercise of praier and inuocation on the name of God , is rare among men : no doubt many a touched heart doth euery day vnfainedly call on God for grace . but yet generally this is true : men goe on from day to day , and from yeare to yeare , and neuer pray vnto God for supply of grace . Indeede men plead for themselues , that they vse to pray : for they say the Lords prayer : the Creede , and the tenne Commaundements : but wee must know ; that with many this practise is nothing , but a vaine repetition of words ; for prayer is an action of the heart , and not the labour of the tongue , and lippes onely : so to say the Lords prayer is not to pray , for the words thereof may be repeated with the heart of an Atheist . And thirdly the contempt of them that put their trust in God , is rise among vs : for who is so much scorned and reproched , as he that maketh profession of religion ? Now may that complaint be iustly taken vp by the seruants of God , Isai. 8. 18. Behold , I , and the children whome the Lord hath giuen me , are as signes and wonders . And , He that refraines from euill , makes himselfe a pray to the euill tongue . Isa. 59. 15. Yet let these scoffers know , what euer they be , that seedes of Atheisme doe possesse their soules . To come yet more particularly to the triall of this thought in our selues : Whosoeuer denieth the presence of God denieth God. Now let the conscience answer , whether we be not afraid to sinne in the presence of many mortall men , and yet in the presence of God doe make no bones thereof , so the eies of men be turned from vs. Now what is this but either flatly to denie the presence of God , or at least to yeeld more feare and reuerence to men , then we doe vnto God ? Againe what is the cause why men vse oppression , and iniustice , deceit , and lying in their wordly affaires ? Is it not because this thought of Atheisme doth possesse their hearts , that God regardeth not these outward things ? Durst men directly sinne against God in seeking these outward blessings for naturall life , if they did rightly relie vpon Gods prouidence , knowing euery good gift to come from his bountifull hand ? Lastly , let the conscience speake , doth not thy heart while thou goest on in sinne , say thus vnto thee , God is mercifull , I will heareafter repent , and so shall I escape punishment ? If a man doe well obserue his owne heart , he shall finde therin this vile thought , which directly ouerturns the infinite iustice of God , making him a God all of mercie , when as indeede he is as well a God of Iustice as of mercie . By all which it is more then euident , that naturally this vile thought runnes in mans heart , There is no God. Vse . Hereby then we must learne to see what vile , miserable , and wretched sinners we are in our selues ; though we had no actuall outward sinnes , yet this damnable thought maketh vs accursed : If a man a curse the king in his heart , the sinne is so great , and heinous that the foules of heauen shall disclose it : How horrible then is this sinn for a man in his thought to curse God , the king of kings , and Lord of Lords ? This therefore must humble vs in our selues before the Lord. Againe , hereby we must be admonished to vse all good meanes whereby wee may come to see , and know not onely the grosse actuall sinnes of our liues , but especially this damnable thought of our hearts ; few there be that doe see it , and therefore we must be earnest with our selues in searching our owne hearts , to find out this and such like abhominations that bee in vs. And thus much for the first euill thought . Sect. 2. Of this thought ; The word of God is foolishnes . The second damnable thought of mans naturall heart concerning God , is this ; The word of God is foolishnesse . This thought must principally be vnderstood of the Gospel , as S. Paul declareth , saying , b It hath pleased God by the foolishnes of preaching , to saue them that beleeue : where hee calleth the Gospell of Christ foolishnes , not that it was so indeede , but because the vnconuerted c Corinthians , and other Grecians , iudged the preaching of Christ crucified , the most foolish thing in all the world . And in the next chapter he saith , d The naturall man , that is , he that is not effectually called , perceiueth not the things of the spirit of God : to wit , that a man must repent of his sinnes , and beleeue in Christ for the pardon of them , if he would be saued ; they are foolishnes vnto him . Nicodemus answer to Christ maketh this plaine , Ioh. 3. 4. esteeming regeneration ( without which Christ said no man could enter into the kingdome of heauen ) to be a mans returne into his mothers wombe , and a birth from thence againe . This wicked thought must be vnderstood of the lawe of God also ; the heart of man by nature iudgeth the threatnings of the lawe to be vntruthes , and so foolishnesse : hence the Lord by Moses forbad the people when they heard the threatnings and curses of the law denounced against them , e To blesse themselues in their hearts , saying , Wee shall haue peace : herevpon he denounceth a woe to them that deride his iudgements threatned , and say , f Let him make speede , let him hasten his worke that wee may see it , &c. As if they should say , wee doe not beleeue that any such things shall come to passe : like to the mockers of whome Peter prophecieth , g who walk after their lusts , and say , Where i● the promise of his comming ? Now that this is a most damnable thought may appeare by the cursed fruits therof ; for first , hence ariseth that deuilish and carnall opinion of sundrie men , that thinke , and hold religion to be but humane policie to keepe men in awe , and so vse it as a politicke devise to exercise mens braines to keepe them from sedition , trecherie , and rebellion : Secondly , hence springs all Apostacie , and departing from the faith ; The Galathians were a worthie Church planted by the apostle Paul , yet euen in his time they began to fall away to another Gospell , which made him to maruel ; and the reason was this , h they were not contented with that simplicitie , which is in Christ , but would ioyne with him , the obseruation of legall ceremonies . The like we may say of those famous Easterne Churches , as those seauen Churches of Asia , planted by the apostles ; wherin the truth flourished for a while , but not long after the Apostles times they fell into many damnable heresies , as Arrianisme , & such like . Yea about six hundred yeares after Christ , they embraced the damnable religion of Mahomet . In the West partes also , were worthie , and famous Churches planted by the Apostles , and their successors , as in Italie , France , Germanie , Spaine , & England , who about the same time of 6. hūdred yeares after Christ fell to Papisme , which spread it selfe ouer all Europe and further ( some few Churches of Greece excepted ) In which religion men abandon the Gospel , of Christ , and betake themselues to another Gospell by adioyning to the truth of Christ , their owne deuises : And this Papisme , hath raigned euer since , till now of late , & so hath Apostacie taken place in those Churches which the Apostles planted ; The cause whereof was in the wicked and sinnefull heart of man , iudging the gospell foolishnes , whereupon men were contented to yeilde themselues to any other religion , rather then to that simplicitie of truth , which is in Christ Iesus . We now in England by Gods speciall mercie , hold , and teach the word of God : but if God should alter our religion with the times , the greatest part of men among vs would forsake the truth , and cleaue to any other religion , and that only vpon this ground , because they iudge the Gospell foolishnes : Let any man among vs broach an error , or heresie , & it shall haue patrones at the first , be it neuer so vile and absurd , & protectors afterward : When that brutish heresie of the familie of loue tooke shipping in Germanie , and ariued in England ( though it bee an opinion voyde of common sense ) yet it had applause amongst vs , and was receiued of many , and would haue spredde it selfe further if the preaching of the word , with the care of the Magistrate , had not suppressed it . And the reason heereof is this ; mans minde by nature is full of darknes ; he cannot without Gods speciall grace , perceiue the things of God , and so he iudgeth the gospell foolishnes , and embraceth error , rather then the truth , yea loueth darknesse , rather then the light , because his deedes are euill , Ioh. 3. 19. For the examination of our hearts touching this badde thought ; After due triall wee shall finde , that the mindes of most among vs , are possessed herewith : for we are indeede content to come into the assemblies where God is worshipped , and we doe submit our selues to the ministerie of the worde to bee taught and instructed : Therein wee haue our owne personal sinnes displaid , and reprooued , and withall very fearefull and terrible curses of the lawe denounced against vs for the same , both iudgmentes in this life , iudgements in death , and also iudgements eternall after this life : Nowe let the conscience answere , what is the cause when wee heare these things , that wee be not mooued , why are not our hearts touched with greefe and sadnesse , when wee heare Gods iudgments due vnto vs for our sins daylie denounced against vs ? Some indeed there bee whose hearts tremble at the worde , but small is that number : If a man runne thorough the streets , and crie fire , fire , our hearts are suddenly stroken with great feare : but the minister of god , may stand and crie fire , fire , the fyre of hell which is a kindled by the breath of the Lord like a riuer of Brimstone as the Prophet speaketh , and yet mens hearts are nothing mooued : what is the cause that we should bee so affected with the burning of an old house by temporall fyre , and be not affraid at the voyce of God , which proclameth vnto vs eternall burning , with the fire of Gods wrath ? Surely the cause is this , our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes , and that there bee no such torments as the world denounceth ; It will not sinke into the heart of a naturall man that his sinnes are so heinous , and Gods iudgements so terrible against them , as the worde maketh them : And till such time as this damnable thought be taken away , mens hearts will neuer bee touched with the threatnings of the law ; this is a barre to stoppe the way to all such passions as the lavve would worke . Againe , when the minister of God speaketh of the pardon of sinne and of eternall life by Christ , who hath his heart melting for ioy in regard of this saluation ? Though men be daily taught the doctrine of saluation , yet who learneth the same ? Though men bee called vpon to come into the kingdome of heauen , yet fewe striue to enter in : though wee bee daily exhorted to repent , yet fewe turne to the Lord ▪ all which bee branches of the Gospell ; but men beleeue them not , because their hearts bee filled with this damnable thought , The Gospell of Christ is foolishnes : When the Israelites were restored from captiuitie in Babilon , it was as b a dreame vnto them : nowe if that temporall deliuerance seemed a dreame , what a dreame will this spiritual deliuerance from the captiuitie of hell & death , to the libertie of the sonnes of GOD in grace and glorie , seeme to be ? And indeede to a naturall man it seemes foolishnes that God should become man , and that Christ by death should free men from death , and by suffering the curse of the lawe , should take away the same from vs , and by his righteousnesse should iustifie vs vnto life : all which notwithstanding be points of the Gospell . This also is the cause why after long teaching there is little turning , or faithfull obedience yeelded vnto the Gospel : neither will it be better with men , while this euill thought abideth in them . Vse . 1. If this bee a truth , that euery naturall man thinketh the word of God to be foolishnes , then wee must learne this lesson of the Apostle , * Hee that seemes to bee wise in this world , must become a foole that he may be wise , that is , he must reiect his owne naturall reason , and stoppe vp the eyes of his naturall minde , like a blinde man , and suffer himselfe wholly to bee guided by Gods spirite in the thinges of God , that thereby he may bee made wise vnto saluation . Secondly , we must heereby learne to make earnest praier vnto God * for the opening of our eyes , that we may bee able to vnderstand the Gospell of Christ , and know the right meaning of that word of saluation : for of our selues wee can neuer vnderstand it , vnlesse the Lord instruct vs by his spirit : d No man commeth vnto me , ( saith Christ , that is , beleeueth , except it bee giuen him of my father : But * euery one that hath heard , and learned of the father , commeth vnto mee . Thus much of this second euill thought . Sect. 3. Of this thought ; I will not obey Gods word . From the former ariseth an other most vile thought , in the heart of euery naturall man , as a branch of the same ; namely because the word of God is foolishnes , therefore I will not performe obedience thereunto . That this is the naturall thought of man , Iob teacheth plainely ; for he bringeth in the wicked ( that is , euery sinner ) saying thus to God , f Depart from vs , wee will not the knowledge of thy waies . This the wicked man saith , not with his mouth , for none is so farre past all shame , that dares thus blasphemously speake against God ; but thus hee saith in his heart , his affections speake it , when he purposed with himselfe , to cast off the yoake of God , and to liue after his owne lusts : and therefore they say further , g Who is the Almightie that wee should serue him ? as if one should say , It is a disgrace to mee to abase my selfe to serue God ; I will not doe it . The Prophet Ieremie bringeth in the Lord saying thus to his people , h Stand in the waies , and behold , and aske for the Old way , which is the good way , and walke therein , and yee shall find rest for your soules : but in the same place the Iewes answer , We will not walke in thy waies . Shall wee thinke that they durst thus impudently answer the Lord with open mouthes ? No surely ; But the Prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word , when they were exhorted to repentance and obedience before the Lord. Our Sauiour Christ compareth himselfe to a noble man that goeth into a farre countrey ; now when he is gone , the citizens of his countrey send messengers after him to tell him , i that they will not haue him to raigne ouer them . Which though it be properly to be vnderstood of the nation of the Iewes , who did indeede say so to our Sauiour Christ , yet it may also be extended to all impenitent sinners , who say in their hearts ; Christ shall not raigne over vs : for so long as a man is vncalled , he carrieth a purpose to liue in sinne , some in this sinne , and some in that , and so doing , saith in his heart , God shall not bee my God , I will not submit my selfe vnto his lawes , Christ shall not raigne ouer me . This is plaine and manifest by mens behauiour , when they are reprooued for their sinnes : Tell the couetous man of his auarice , the swearer of his blasphemy , & the drūkard of his drunkennes , &c. will he humble himselfe in conscience of his sinn ? Nothing lesse : but his heart will swell against thee , as his furie and impatience will soone be wray ; and the reason is , because he neuer thinketh of his owne estate , how by creatiō he oweth homage vnto God , as to his creator : for his purpose is to goe on in sinne , and when he is reprooued for the same , his desire is crossed , which he can not abide , and therefore rageth ; shewing thereby manifestly , that in his heart hee saith , he will not obey Gods commandements . For the examination of our hearts touching this thought : whether did we euer thinke thus with our selues ; I will not obey Gods commandements ? Doubtles euery man wil answer for himselfe , that he abhors this thought . And yet after iust triall it will appeare , that generally this thought is rife among vs : for though we heare the word , and receiue the Sacraments the pledges of our saluation , and will be counted the mēbers of Christ , yet what 's the cause that there is so little knowledge of God , and obedience to his word ? And why doe men in their callings shew forth so small loue , so little mercie , iustice , and good conscience ? The truth is , that though some haue these things in them in some measute , yet the bodie of our people is generally void of these good vertues , and fruits of the spirit : he that hath but halfe an eye may see it : for where is that religious keeping of the Sabboth that should be ? where is that serious performing of worship vnto God which ought to be ? All which argue that the heart is corrupt and deceiueable , and saith indeed to God , I will not obey thy word ; Lord depart from me . What man almost is there that saith with himselfe , Oh miserable man , what haue I done ? The Vse . By this wicked imagination we may see how hard a thing it is truly and soundly to conuert a sinner vnto God , and how easily a man may deceiue his owne soule , and beguile the world by hypocrisie : for a man by long exercise in the word may haue a great measure of knowledge , and withall good wit , and memorie , and with them vtterance ; and by a common gift of the spirit , be able●e we must● word truly , and to conceiue prayer to good purpose ; and withall haue a cankred heart towards God , poisoned with this damnable thought , I will not obey the word of God : for euery man that hath inwardly in him a purpose to liue , though but in one sinne , his heart is not vpright with God , neither be Gods graces , as faith , and repentance , sound in his heart : for true repentance is a purpose , and resolution to leaue all sinne , and to please God in all things . Sect. 4. Of this thought ; It is a vaine thing to worship God. The third wicked imagination of ma●● heart concerning 〈…〉 thing to worship God. This Iob sheweth to be true : bringing in the wicked man saying , a what profit shall I haue if I pray vnto God : we must not thinke that hee said thus with his mouth , but in his heart : And the prophet Malachie bringeth in the Iewes saying , b It is a vaine thing to serue God , and what profit is it that wee haue kept his commandement , & that we walked humbly before the Lord of hostes : Yea righteous Dauid , a man after Gods owne heart , was ouertaken with this euill thought , when he said , c certenly I haue cleansed my heart in vaine , and washed my hands in Innocencie : whereby it is plaine , that this is a naturall evill thought in every man. Yet here we must remember , that this evill thought comes not into the mind of man at all times , but onely at such time , when occasiō is offered , as namely when a man is called on , to the seruice of God , which vpon some occasion he is desirous to omitte ; Then will his mind range about for libertie from Gods seruice , and so will he bethink himselfe of the wicked mans estate who neuer serued god , and yet is in better case outwardly then the godly man is ; And herevpon hee begins to say in his heart doutbles , It is a vaine thing to serue God. For the examination of our hearts touching this thought ; after iust triall it will be found among vs , as the state of all sorts of families will declare : Among the poorer sort you shall see men labour from morning to Evening , and take great paines to prouide for the world , but in the meane time where is the worship and seruice of God ▪ where is prayer and thanksgiuing , morning , and euenning ? Surely it is neglected , & the reason is because they thinke thus in their heart , so that I may haue prouision for the world , it is no matter whether I serue God or not . Come to the rich mans house , & there you shal see them spend their time in eating , drinking , gaming , and such delightes ; but the worship of God is not regarded , for thus they thinke with themselues , If they may haue their pleasure all is well . Come & reason with ordinary men , and exhort them to vse the meanes of saluation , and shew forth loue vnto religion sincerely : Their answer is , they will doe as they haue done , and as their forefathers did before them ; they trust their soules are as good to God-ward as the best : And for ought they see , none are worser then those that haue so much preaching , and therfore they hope to bee saued though they doe not follow it so much : And this also cōmeth frō this euill thought . It is in vaine to serue God. Marke also in those places wher the Gospel is preached ; If any seeme to make more conscience of sinne , and of seruing God then others , they are made a by-word and a mocking stock , and their profession is turned to their reproach : which argues plainely that mans thought is this , It is a vaine thing to serue God. Nay , take a vew of the whole world , and you shall see euery wher , men giue themselues to will-worship : No nation is so barbarous as to denie vnto God all worship ; but doe they giue vnto him that which he commanded in his word ? Nothing lesse : It is either the meere invention of men , or altogether stayned therewith : This is most euident with the Turke , the Iew , and the Papist : yea our common sort of protestants haue their will-worship : for generally they content themselues with the mumbling ouer the words of the Creede , the Lords Prayer , and tenne Commandements , perswading themselues that by the bare rehearsall of the words , they haue sufficiently serued God. Now would wee know the cause hereof ; as also why men are so slack and cold in praier , so carelesse , and vnreuerent in hearing Gods word ? Surely it is nothing but this vile Imagination bewitching our soules , that it Is a vaine thing to serue God ; This quencheth the spirit , and hindreth all good motiōs that be in our hearts . Sect. 5. Of mans thought of distrust . The fourth euill thought concerning God , is , a thought of distrust , thus framed in the minde ; : God doth not regard me ; God will not helpe me ; God will not be mercifull vnto me : This thought made entrance vnto the fall of our first parents : for first Eue looked vpon the fruit , & saw that it was beutifull , and then entred into her heart a thought of distrust after this manner ; It may be it is not true which god hath said to vs concerning this fruit , and it may be God regardeth vs not as we thinke he doth , in that he denieth vs this fruit ; heere vpon her will and her affections were carried to the breaking of Gods commandement , and so shee sinned by disobedience , and Adam also sinned . When the people of Israel murmured in the wildernes a Moses sinned a sin for hee was debarred entrance into the land of Canaā : Nowe what was Moses sinne for both he & Aron b prayed to the Lord , and checked the people saying heare oh yee rebells , &c. And at Gods commandement he brought water out of the rocke ? Surely his sin was secret euen inward vnbeleefe and distrust in Gods promise , for when hee smote the rocke , he might thinke thus with himselfe ; it may bee that God will not nowe giue water out of the rocke ; & this seemes the more probable because hee went beyond his cōmission in smiting thrise vpon the rock , whē God bad him onely to speake c vnto it . This euill thought takes hould of religious David also : d I sayd in mine hast I am cast out of thy sight , as though he should say , Heretofore I haue found Fauour with God , but nowe in mine aduersitie I am vtterly reiected : Againe , e I said in my feare , all men are lyers ; that is , when feare of death tooke hould of mee , then I thought that Samuell lied vnto mee , when he saide I should come to the kingdome ouer Israell . The children of Israell did often bewray this thought of distrust ; when they were pinched with hunger , and famine in the wildernes , they say , f can God prouid a table for vs in the wildernes ? can he giue bread and flesh for his people ? As if they should say , we thinke he cannot , nor will not : Yea the Apostle Peter was not free from this thought , for when Christ walking on the waters , commanded Peter to come vnto him , hee came out boldly , and walked towards Iesus , but when g hee sawe a mightie wind he began to sinke : whence came this ? surely from a thought of distrust which hee had in his heart to this effect : It may be god wil not support me in this my walking : & that this or some such thought was in his heart appeareth by Christs answer to him saying , h oh thou of little faith , why diddest thou doubt ? By all which it is euident that this is a naturall thought in the minde of man which at some time troubleth the most righteous man that is . Now touching this thought of distrust , two things are to bee skanned : first , the time when it taketh place in mans minde ; and secondly , the daunger of it . For the time ; This thought doth not alwaies take place in the minde of man , but onely in the time of some daunger , affliction , and temptation ; and especially in the time of sicknesse , and in the pangs of death . Thus in his grieuous affliction was righteous Iob troubled with this thought of distrust : for then hee complained , that i God did hate him and gnash vpon him with his teeth , and as his enemie , sharpned his eyes against him ; yea , that k hee made him as his butt , and marke to shoote at . And Dauide in a greiuous trouble of minde , thus complained : l Will the Lord absent himselfe for euer ? And will hee shewe no more fauour ? Is his mercie cleane gone for euer ? Doth his promise faile for euermore ? hath God forgotten to be mercifull ? &c. Whereby appeareth , that in his affliction hee was greatly troubled with this distrustfull thought ; and there is no man liuing , but when trouble and affliction comes , hee shal feele in himselfe these thoughts of distrust . Indeede while peace , and ease continue , presumptuous thoughts possesse the minde ; but when the daies of peace bee gone , & troublesome times approach , then presumptuous thoughts giue place , and thoughtes of distrust , come in their roome & stead . II. Point . The daunger of these thoughtes of distrust is verie great , as the fruits thereof declare : for hence arise ; first , all horrours , and terrors of conscience , all feares , and astonishmentes of the heart ; For when the minde saith ( though falselie ) God doth not regard me , God will not saue me , then the trembling heart is full of horror and dread . Secondly hence commeth desperation it selfe ; wherby men cōfidently avouch that God hath forsaken them , and cast them of , and that there is no hope of life , but present death , remaining for them : this thought troubleth the minde of the wicked , and of the repentant person also : for desperation is nothing but the strength of this thought of distrust . Thirdly this weakneth the foundation of our saluation , which standeth in the certentie of Gods promises , for this thought of distrust denieth credite to Gods promises , and maketh them vncertaine : Among all other euill thoughtes this doth most directly hinder saluatiō ; for it is flat against faith , as water is to fire : for true faith makes a man say with good cōsciēce , a Christ died and shedd his blood for mee ; God the father will bee mercifull vnto me , and saue me : But this distrustfull thought causeth a man to say the clean contrarie . Christ died not for me : God will not saue me : so that where this thought prevaileth true faith is not , neither can take place . Vse . Considering the danger of this distrustful thought is so great , we must be admonished in the feare of God to vse all good meanes , while the daies of peace doe last , that it take no place with vs in the daie of trouble , and temptation : The meanes to represse it are the preaching of the worde , and the sacraments of Baptisme and the Lords supper . For the first : the word of God preached is a speciall meanes ordained of God , for the true applying of Gods promises , of mercie to our owne soules ; and therefore a most soueraigne remedie against this thought of distrust ; for whē the promises of mercie in Christ , are offered vnto gods people in the preaching of the worde by a lawfull minister , it is as much as if Christ himselfe in his owne person should speake vnto them , by vertue of Gods ordinance . If God from heauen should say to any man , mercie belongeth to thee , hee would beleeue : if God say to Cornelius , boleeue thou , and my mercie belongs to thee , Cornelius will beleeue : if hee say to Peter , beleeue thou , and my mercie belongs to thee , Peter will beleeue : and if hee say so to Marie Magdalen shee will beleeue . Loe heere , when the minister of God , out of Gods worde , saith to any man , beleeue thou , and repent thou , and Gods mercie belongs vnto thee ; it is as much as if the Lord should call him by name particularly , and say vnto him , beleeue thou , and repent , and my mercie belongs vnto thee : yea , it is all one as if God himselfe should say , I am thy father , and thou art my childe , if thou wilt repent , and beleeue . The second meanes which is also very effectuall to cut off this thought of distrust , is Baptisme . If an earthly prince giue a pardon to any man , & put the mans name in the pardon , and his owne broade seale vnto it , the man will neuer doubt of his pardon , but beleeue it . Beholde , in Baptisme God entreth couenant with miserable wretched man , and heerein makes promise of life vnto him ; yea hee puts the mans name in the couenant , sealing the same with his owne seale : & therefore the party baptized , must beleeue against this thought . The thirde meanes , is the Lords supper rightly administred and receiued : for therin the breade and wine giuen to the hand of euery communicant by the minister , are particular pledges and tokens vnto them of speciall mercie in Christ. These are the meanes which wee must vse with all good conscience in the daies of peace , that when troubles come , this thought of distrust may not preuaile against vs. And thus much of mans naturall euill thoughts against God. Many other might bee added herevnto , but these beeing the principall , I omit the rest . CHAP. IV. Of mans naturall thoughts against his neighbour . NOw wee come to the euill thoughtes of mans naturall heart against his neighbour . And to find them out wee must haue recourse to the second Table of the morall lawe , which was penned with respect to * the corrupt estate of man , forbidding that which mans corrupt heart thinketh naturally against his neighbour : for euery commandement thereof is spirituall , forbidding not onely the wicked actions , euill wordes , and gestures , but all corrupt affections , yea all euill Imaginations of man against man. These thoughts of man against his neighbour be of two sorts ; either without consent , or with consent . Thoughts without consent , are the very first euill motions of the minde which a man conceiueth against his neighbour , to which the will neuer giueth consent , and these are forbidden in the 10. commandement , Thou shalt not lust . Thoughts with consent of will are such , as a man conceiuing in his minde doth withall desire , or purpose in his heart to practise : and these are forbidden in the fift , sixt , seauenth , eight , and ninth commandements ; by reason whereof they may fittely be reduced to fiue heads . They are either thoughts of dishonour , against the fift commandement ; or thoughts of murther , against the sixt ; or thoughts of aduletrie , against the seuenth ; or thoughts of theft , against the eight ; or thoughts of disgrace , against the ninth commandement . Sect. 1. Of thoughts of dishonour . First , a thought of dishonour is any thought that tendeth to the contempt and abasing of the person of our neighbour , in respect of our selues . And it is then conceiued in our mindes , when we thinke thus of all other men beside our selues : such and such a man , is farre inferiour vnto me , a base and contemptible fellow in regard of me . Example hereof we haue in the Pharisie , a man strict in profession , and zealous in his religion , who commeth to the Temple to pray with the Publican : now marke what he saith , a Oh God , I thanke thee , that I am not as other men are , or as this Publican . Which wordes proceede from such a proud thought as this ; Lord I thanke thee , all other men are farre inferiour vnto me : I doe farre surpasse the common sort : this Publican is a base fellowe , and no body to me . If any shall imagine that this thought is not in euery mnn , but in some few proud persons ; I answer , it is by nature in euery person liuing without grace : and therefore S. Paul giueth this commandement , That b euery man in meekenesse should esteeme others better then himselfe ; giuing vs to vnderstand , that by nature all men thinke best of themselues , and esteeme others farre worse then themselues . The Vse . If this thought of dishonour be in all mens hearts , then behold what a pallace of all Satanicall and damnable pride the heart of man is naturally : it is like vnto the table of Adoni-bezek at which he sate in a chaire of estate , and made others , euen kings , to eate meate like dogs vnder his feete , with their thumbs cutte off : such an one is euery man by nature , hee lifteth vp himselfe , saying , I am the man , and treadeth his brother vnder his feete , as no body vnto him . And this is the cause of much strife and hurt in all humane societies : this causeth many iarres , much skorning , and great contempt among men in word and deede . Now that we may reforme this thought in vs , wee must learne to say as Iob did after he had beene afflicted , and came to see his sinnes : * behold , I am vile : and with Abraham , d I am but dust and ashes : and with Dauid , I am a worme , and no man , Psalm . 22. 6. yea with Paul , e we must labour to see our miserie by reason of sinne : and that will helpe to pull downe the pride of our hearts . Sect. 2. Of murthering thoughts . The second euill thought of man against his neighbour with consent , is a thought of Murther , or of any thing that tendeth thereto . Of this wee haue particular examples in Scripture . Deut. 15. 9. The Lord forbiddeth the Iewes to haue this murthering thought in their hearts : I will not releeue the poore , I will not doe good vnto them ; giuing vs to vnderstand , that this was the common thought of the Iewes , or els he would not haue forbidden it : yea the Lord doth there set out this thought by two signes ; first , an euill eye , when a man turnes his countenance from the poore , or looketh on them without compassion : secondly , vnmercifull dealing , when a man will not helpe the poore by gift , according to his abilitie . And because all actions proceede from thoughts , the heart beeing the fountaine of our deedes , hence it appeareth , that this murthering thought against the poore , is rife in this age : for where is the man that doth pitie the poore , and doth good to them according to his abilitie ? nay , the Lords complaint against the Iewes may be fitly applied to our times , in regard of crueltie and oppression : The spoile of the poore is in your houses : what haue ye to doe , that ye beate my people to peeces , and grinde the faces of the poore . Isa. 3. 14. 15. The second example of a murthering thought , is cōcerning Gods Church , and it is this . I will doe some spite or hurt to them that worship God. For proofe hereof , read Psal. 74. 8. Dauid bringeth in the Babilonians , Edomites , &c. saying thus one to another against gods people the Iewes : Let vs destroy them all together ; & Psal. 83. 4 , Let vs cut them off from beeing a people . And let the name of Israell be no more in remembrance . Now as this was their thought , so is it the thought of all men naturally : for that which was the disposition of Babel , Edom , Moab , and Amnon against Gods Church , is the disposition of all men naturally ; for looke how generall the hatred of man is , so generall is the purpose of mischiefe against those that professe religion : for all men by nature are haters of Gods Church , & people ; so Christ saith to his disciples , f yee shall be be hated of all nations for my names sake ; Yea , whosoeuer killeth you shall thinke that he doth God good seruice , and therefore this thought of doing mischiefe is as general , euen in the minde of euery man by nature . This further appeareth by the continuall persecution , that hath euer beene raised agaiust Gods poore Church , since the beginning of the world : It began at Abell , soone after the giuing of the couenant of grace to our first parents , and hath continued to this day , & shall abide vnto the end : so that if carnall men could look into their owne hearts , they should there behold this murdering thought against Gods people . This murdering thought commeth from another wicked imagination , set downe by S. Peter : who bringeth in the wicked of this world , h thinking it a strange thing , that Gods children doe not , as they doe , and runne not with them vnto all excesse of riot : liuing in drunkennes , fornication , and such other abhominations ; for this cause doe they cōceiue hatred , and purpose mischeife against Gods people , and so will continue , till God giue them grace to repent . If any shall say this thought is not generall , for Nabuched-nezer i an heathen man shewed fauour to Daniell , and highly aduanced him . I answer , it is true he did so ; but that was a worke of Gods speciall providence who procured him fauour , and disposed the kings heart to affect him , as he did also the heart of the chiefe k Eunuch ; Otherwise Nabuchad-nezzer naturally did nothing but intend mischeife against Gods Church , as his rage against the three children did euidētly bewray , Dan. 3. 19. A third example of this murthering thought I adde , which every minister of gods word may obserue by daily experience , and that is this ; when mens faults are particularly rebuked in the ministery of the word , and the quicke , as it were touched by applying the word to the cōsciēce ; then will the heart of a naturall man , thus conceiue of the minister that reprooueth sinn ; This man meaneth me , he hath some spyte , and mallice against me , that he thus reprooveth my particular faults ; when as the minister knew them not to be his personall sinnes : but it is the power of the word that ransaketh the sinfull heart : this is the fault of all carnall hearers , who will heare quietly till their faults be rebuked , but then they thinke maliciously of the preacher ; Thus Herod dealt with Iohn Baptist , he heard him gladly for a while , Mark. 6. 20. but when he was rebuked for his brother Phillips wife then he cast Iohn in prison : Luk. 3. 19. 20. And if conscience might bee iudge , many an hearer would be found to haue an Herods heart towards Gods minister . Sect. 3. Of thoughts of Adulterie ; theft ; & disgrace . The third thought of man touching his neighbour , is the thought of Adulterie ; which is the thought with consent to any vnchastitie . Such a thought had Iudah cōcerning Tamar his daughter-in lawe , when a he iudged her an whore ; and desired to lie with her . And with such thoughts was Ammons b heart so sore vexed that hee fell sicke for his sister Tamar : This makes a man an Adulterer in heart before God , though actually he commit not the fact : Mat. 5. 28. The fourth is the thought of Theft , which is the thought with consent of beguyling or wronging another in his goods or substāce . This is that Imagining of iniquitie , and working of wickednes vpon their beds , in coueting of fields — against which c Micah pronounceth a woe . And this thought also possesseth their hearts , that with the wicked Israelites wish the time were come , wherein they d might make the Epha small and the Shekell great , that is , lessen the measure , and inhance the pryce , and falsifie the weights by deceit . The first euill thought is a thought of disgrace , which some way tendeth to the reproach , and debasing of our neighbours good name ; as when a thing is well done , to thinke & iudge it to bee ill done , or when a thing is a misse to iudge it worse then it is : Thus Elie thought disgracefullie of Hannah deeming her to bee dronke , saying , q put away thy dronkennes , when shee prayed deuoutly from a r troubled soule to the Lord ; Thus Eliab Dauids eldest brother thought disgracefullie of Dauid , when he shewed himselfe willing to encounter with Golyah that reuiled the hoast of the liuing God saying ; s I know the pride and mallice of thine heart that thou art come to see the Battell , when as indeede the spirit of God put that motion into his heart to take away the shame from Israell , as the happie euent declared plainly . So when our sauiour Christ spake most comfortably to the sicke of the Palsie , saying , t be of good comfort thy sinnes are forgiuen thee ; then the cursed hearts of the wicked Pharisies thought thus in themselues , u this man blasphemeth . And when the gift of the holie Ghost , was sent vpon the Apostles , causing them to speake strange tounges to the great admiration of men of diuers nations , then some of the malicious Iewes thought they were dronke , saying scoffingly , they were full of newe wine . v And this thought of disgrace is in euery man naturally bringing forth continually the fruits of disgrace , as Enuie , Strife , Emulations , Dissentions , and Debates : for loue thinketh not euill ; but naturally true loue is wanting in all men : and therfore they cannot but thinke euill of others . We see the fiue euill thoughts of mans naturall heart against his neighbour ; touching which two things are yet further to bee skanned , to wit , when these euill thoughtes doe arise in the minde ; and in whome they are . For the first : it is true , that they doe not at all times arise in mens mindes , but then onely when occasion is giuen , at which time they arise so soone as it is giuen : for mans heart is like to tinder , or drie wood , which burneth not of it selfe , but so soone as fire is put to it , then presently it kindleth . When you come to talke with a naturall man , it may be for the present , hee thinketh not to lie ; but giue him occasion to lie , and then hee soone bethinkes himselfe therof & will not spare to vtter it if it may make for his aduantage . And the like wee may say of malice , Adulterie , Theft , disgrace or any other sinne against our neighbour : Doe but minister occasion there about to the naturall heart of man , & he thinketh of them , and without Gods grace restraining , or renuing him , will bring forth the same in action . The second point . In whom are all these euill thoughts ? Answ. In all men naturallie without exception , till they be renewed by Gods speciall grace : Yea the truth is , these thoughts doe euery where abound ; for looke what men doe practise , that first of all they thinke , for the thought is the beginning of euery action ; But in the worlde all sins against the second Table , doe abound , as the practise of Dishonour , of Murther , Adulterie , Thefts , and Disgraces , and therefore these euill thoughts from whence these actions come , must needes be common . Vse . By this wee may see what a huge masse of corruption the naturall heart of man is , without gods special grace ; for thoughts of dishonour make a mans heart a pallace of prid like the table of Adoni-bezek : Also thoughts of crueltie make mans heart a slaughterhouse : Thoughts of Adulterie make it a most filthie stewes : Thoughts of theft make it to become a denne of theeues , wherein all manner of fraud , and bad dealing is plotted & devised : And lastly thoughts of Disgrace make● it a fountaine of backbyting , debate , slander , and reuiling : And therfore howsoeuer the outward life may be ordered ciuillie , yet without Gods grace mans heart is most vile : And those that pleade their good nature , and good meaning , are heere confuted , for naturally the heart , thinkes all euill against his neighbour . CHAP. V. Of mans naturall thoughts concerning himselfe . Sect. 1. Mans proud thought of his owne excellencie . THe third kinde of mans naturall euill thoughtes , are such as concerne himselfe , & they are principally foure . The first may fitlie bee termed a thought of Pride , wherby euerie man naturallie thinkes himselfe most excellent , and far to exceede all other men whatsoeuer : thus the Prophet Isay bringeth in Babylō speaking in her heart , that is , thinking , a I will ascend into heauen , and exalt my throne aboue or besides the stars of God , as if shee should thinke with her selfe , I am farre more excellent then any other what soeuer , & therefore I am to bee exalted from the earth to heauen , and to bee matched with God himselfe . And the Prophet Zephame bringeth in Ni●iue speaking thus in her heart , b I am , and there is none besides me : And so the proud Pharisie in his priuate , and secret prayer to God sayeth , c I thanke thee Lorde , that I am not as other men , meaning that he is more excellent : And the whore of Babylō d is brought in saying of her selfe , e I sit as a Queene , and am no widdowe and shall see no mourning . All which places shew this to bee the nature of man , to exalt himselfe in his owne heart , aboue all others . If any shall say , heereby no more can bee prooued but that this thought is in some proud and insolent persons ; I adde therfore , that as our first Parents in the beginning , did learne that proud lessō of the divell , Ye shall be as Gods : so we being in their loynes when they sinned , and descending from them by ordinarie gineration , doe together with our nature receiue that corruption from them , whereby wee thinke thus proudly of our selues , that we far excell others and are as little Gods on earth in respect of others . Indeede the most will say for themselues , wee abhorre this proude thought , neither did wee euer finde it to bee in vs : But we must know that the lesser we discern it in our selues , the more it reigneth in our hearts ; and the more wee discerne , and bewaile it , the lesser place it taketh in vs. Now touching this thought of pride , two things must bee obserued : the danger , and the highest degree of it . For the danger of this thought ; The outward affecting of strange fashions in apparell is a wonderfull pride ; But the most vile and wretched pride of all , is that spirituall pride of the heart whereby a man despiseth all other , in regarde of himselfe , and thinketh himselfe far better then any . This I manifest by sundrie reasons , as first , from the fruites of this inward pride : for hence doe slowe many damnable sinnes ; in mens liues and conuersations : as first , Ambition , whereby men are not content with that estate , wherewith God hath belssed them : but doe seeke by all meanes to bee advanced to higher dignitie & estate . Secondly , Presumption , whereby men dare enterprise things beyond their calling , and aboue their power , taking vppon them more then they are able for . Thirdly , boasting , wherby a man speaks of himselfe more then is seemely , & extolleth himselfe aboue his desert . Fourthly , Hipocrysie , when a man pretendeth he hath that grace , and religion which indeed he hath not , or els maketh shew of more grace then is truly in him . Fiftly , Obstniacie , when a man persisteth in an errour , & will not yeeld to the truth , though it be manifested vnto him . Sixtly , Contention , wherby men striue one against another in word or deed , without relenting . And lastly , Affectation of Novelties , especially in outward attyre , for when a mans cōceiues so highly of himselfe , then withall he thinkes no manner of attyre good enough to bewtifie , and adorne his body ; and so begins to deuise , and affect strange and forraigne attyre . Secondly , the danger hereof appeareth hence , that where this thought of pride raigneth ( as it doth in all men naturally ) there the spirit of grace dwelleth not : Mary in her song saith well , f God scattereth the Imaginations of the proud , that is , of those which haue this cōceit of their owne excellencie aboue others : and S. Iames ; g God resisteth the proud , and giueth grace to the humble : yea , thus saith he h that is high and excellent : he that inhabiteth eternitie , whose name is the holy one : I dwell in the high & holy place , with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble : But he that lifteth vp himselfe his minde is not vpright in him , Habak . 2 , 4. Thirdly , such is the danger of this sinne , that when all other sinnes die in a man , this thought of pride dyeth not : nay , when other sinnes are mortified , and Gods graces come in stead thereof , yet this will then reuiue , and make the graces of God , matter whereon to worke : as when an ignorant person attaines to some knowledge ; this pride will take occasion from that gift of God to puffe vp the heart ; yea when a man in true humilitie of heart shall renounce the actions of pride , yet thē wil pride be working , for this is a fruit of pride to thinke well of our selues , because we are not proud , II. Point . The highest degree of this pride is , when a man thinketh himselfe to bee equall with God. This is a most notorious , nay an abhominable height of pride ; and yet the truth is , some men haue come herevnto . Thus the king of Babel thought of himselfe , when he said in his heart , k I will ascend aboue the height of the clowdes and will be like the most high . It may seeme strange that men should thinke thus of themselues ; but we must know , that men may doe it two waies ; first , when they thinke they haue power of themselues , whereby they are able to match or counteruaile the power of God : so thought Nabuchad-nezar whē he said , l who is that god , that can deliuer you out of my hand ? such a thought had proud Pharao in his heart , when he said to Moses & Aaron , m who is the Lord that I should heare his voice , & let Israel goe ? Secondly , when they take to themselues the honour of God , and thinke it to be due to them : Thus did Herod n when by silence he approued the blasphemous voice of the people , who cried vnto him , the voice of God , and not of man. And thus Antichrist sitting in the temple of God , o exalts himselfe aboue all that is called God , or worshipped : Now that man of sinne is the Pope of Rome ; for howsoeuer in word he humble himselfe , & call himselfe the seruant of seruants ; yet indeede through the pride of his heart , he sitteth as God , taking vnto himself that honour which is proper to God : for he claimeth power to prescribe new rules of Gods worship , to forgiue sinnes , to make lawes to bind the conscience properly , yea to open , and shut heauen , and to dispose at his pleasure of earthly kingdomes ; he taketh vpon him to dispence with the morall lawe , and with Apostolicall constitutions : all which belong to God alone , and none dare claime them to belong vnto him , but he that matcheth himselfe with God ; and this is the highest decree of pride . The Vse . By this euery man may see what he is of himselfe , what a cursed and proud nature he carrieth about with him : for euery man naturally when occasion is offered thinks highly of himselfe , and basely of others in regard of himselfe . Let vs therefore take notice of this Satanicall pride that is in our nature , and striue against it , for who would not be ashamed to say with the proud Pharasie , I thanke thee Lord , I am not as other men , &c. or with the arrogant Iewes , stand apart , touch me not , I am holier then thou , Isay. 65. 5. Sect. 2. Mans thought of his owne righteousnes . The second euill thought concerning a mans selfe is this , I am sufficiently righteous , and I need no repentance . That this is the thought of euerie man naturally appeareth by the Lords commandement to the people of Israell , forbidding them to say in their hearts , when they were placed in the promised land , a that for their owne righteousnes the Lord brought them in to possesse it . Wherby he giueth vs to vnderstand two things : First , that as the Iewes did there , so euerie man thinks himself to be righteous . And secondly he thinks that God doth giue his blessings vnto him for his owne righteousnes : for the Lord vseth not to forbidde such a thought as men naturally haue not in them : so in like manner when Ieremie rebuked the people for their sinnes , they said , b they were Innocent and guiltles , they had not sinned : And the Church of Laodicea saith thus of her selfe , c I am rich and neede nothing ; that is , I abound in spirituall graces . This is the thought of the proud d Pharisie , who trusts in himselfe that he is iust , and therfore braggeth vnto God , that he is not such and such , but he doth this , and that , he fasteth , he giueth Almes , paieth tithes , &c. and in plaine tearmes his heart saith this , I am righteous , I neede no repentance : for of such Christ spake when he said , e he came not to call the righteous but sinners to repentance . And againe , I say vnto you , f that ioy shall be in heauen for one sinner that conuerteth , more then for ninetie and nine iust men which need none amendment of life : where we must obserue that Christ meaneth not , that there are in deede some so righteous , that they neede no amendment ; but he speaketh according to the opinion , which some haue of themselues , to witte , that they are righteous , and neede no repentance : by all which it is more then manifest that this is a naturall thought of a man concerning himselfe . This euill thought raigneth in our age and time as all the former doe : for come to an ignorant man that hath not beene instructed in religion , reason with him touching his estate , and aske him whether he can keepe the law of God or not ; he will answer , he can ; he loueth the lord his God with all his heart , and his neighbour as himselfe : Aske him how hee lookes to be saued ; his answer is by his owne righteousnes , and for his owne goodnesse . If due examination were made , this would be found to be the thought of many that liue in the Church among vs ; and there is none by nature free from this thought . Hereby then we may see that the thoughts of euery man , be he what he will , are plaine papistry , for Poperie is naturall : One chiefe pillar and ground thereof is Iustification , and saluation by workes ; which opinion euery man brings with him from his mothers wombe : And so it is in the point of merit , men naturally thinke they receiue the good things which they haue from God , for their own righteousnes . Secondly , hence it appeareth that it is a matter of great difficultie , to bring a man throughly to renounce his owne righteousnes and soundly , and heartily to imbrace true religion , and the righteousnes of Christ by faith . This is no lesse then the change of Nature ; and yet this must euery man doe , that will be saued , he must be come nothing in himselfe , that he may be all in Christ Iesus ; which is as impossible to nature , as to change water into fire , and therfore men had need to beware how they put off the time , & neglect the meanes in which God shewes his power in working this change in the hearts of his elect . Thirdly , hence we see the euident cause of that preposterous course of the world , which most men take in spending their witte , and strength , some for riches , others for honours and pleasures , and in the meane while they can spare no time for religion , to seeke Gods fauour in Christ , and the graces of the spirit : It may bee they will afford a good worde vnto Religion , but yet they regarde it not in respect of other things . And this is the behauiour not of some few , but of all sorts , and degrees of men naturally . Now the cause heereof is this cursed euill thought , whereby men perswade themselues , they be righteous , and need no repentance , and till this thought be rooted out of mans heart , he will neuer value the word and religion of God according to the worth thereof , so as with the good Marchant he wil part with al that he hath , rather then he wiil be frustrate of this pearle . Math. 13. 45 , 46. Indeede men vse to pleade thus for themselues ; wee confesse our selues to be sinners , and therefore wee cannot thinke such a wicked thought , that we need no repentance ; But we must knowe , that both these may well stand together , in the wicked heart of man ; he may confesse himselfe to bee a sinner , and yet thinke that hee is righteous : for is not this ▪ the cōmon practise to make great sins , little sins & little sins , no sins ? Doe not men cloath vice in vertues robe , and turne out vertue in the rotten ragges of vice ? Is not drunkennes counted good fellowship , & kinde neighbourhood ? Is not swearing made the token of a braue minde , and Pride counted decencie ; and fornication , but a tricke of youth ; and couetousnes esteemed good thrift , and carefulnes ? On the other side , is not the more sincere profession of religion termed precysenes , Puritanisme , Hypocrisie , and such like ? doth not hee that refrayneth the common sinnes of the time , make himselfe a pray to the mouthes of the vngodly ? Nowe where these things are , though the mouth say , I am a sinner ; yet the heart thinketh I am righteous , and so it is apparant this thought is common among vs. Sect. 3. Mans thought of securitie in the day of peace . The third euill thought concerning a mans selfe is , a thought of securitie ; in the time of peace and prosperitie , men say thus in their hearts , I am free from all Gods iudgements , I am in no danger of hell , death , or damnation , but sure enough of saluation . It may bee thought , that none is so bewitched of the deuill , as to haue this conceit of himselfe , but the scripture is most plaine in the proofe hereof : Psal. 10. 6. The wicked man , ( such as is euery man by nature , as wee shewed before ) saith in his heart , I shall neuer be mooued nor bee in danger . And the Prophet Isaiah brings in wicked men saying , a we haue made a couenant with death , and with hell wee are at agreement : which must not be vnderstood as done indeed ( for death , and hell will make league with none ) but onely in mens wicked Imagination , perswading themselues , that they bee in no danger of hell , or of the graue : for so much the next wordes import , that , though a scourge runne ouer & passe thorough , yet it shall not come at vs : yea righteous Dauid was ouertaken heerewith , for in his prosperitie he said in his heart , b I shall neuer bee mooued ; much more then is it the thought of euerie naturall man , to say with the rich foole vpō the increase of outward blessings , c soule , soule , take thine ease , thou hast enough , nothing can hurt thee . The vse : By this wee may come to the knowledge of a thing which falleth out in all ages worth our diligent obseruation . It hath pleased god from time , to time to send his prophets and ministers to call his people to repentance : thus did Isay , Ieremy , Ioell , Amos , & the rest ; yea the Lorde himselfe ( as d Zephanie saith ) riseth euery morning , and bringeth his iudgementes to light , which should turne men from their sinnes , hee faileth not , and yet the wicked will not learne to be ashamed . To come to our owne times : it hath pleased God to stirre vp many worthie ministers vnto vs , who spende their time , and strength , in labouring to bring men to repentance , and saluation ; but yet who is he almost that turneth from his sinnes ? yea the Lord himselfe , as in former times , so nowe doth preach from heauen by his iudgements , as famine , plague , &c : and yet by lamentable experience , wee see that the bodie of our people remaine secure , they are e setled on their lees , and f frozen in their dregges : no man stirreth vp himselfe to say , g what haue I done ? now the cause heereof is nothing els , but this cursed thought of securitie , whereby a man saith thus in his heart , I am free from Gods iudgements . Read Matth. 2● . 37. As it was in the daies of Noah ( saith our Sauiour Christ ) so shall it bee in the daies of the comming of the sonne of man : they did eate , drinke , marrie wiues , and giue in marriage , and knewe nothing till Noah entred into the Arke , and the floode came and tooke them all away . Quest. Howe could it be , that they should knowe nothing seeing Noah had preached vnto them of the floode an hundred and twentie yeares before ? Ans. Surely it was as if they had knowne nothing , for they would not beleeue him , it would not sinke into their heads , much lesse settle in their hearts , that GOD would destroy all the worlde by waters : and so may it bee saide of these times ; wee knowe nothing ; though wee be called to repentance by the ministerie of the worde , yet we will not repent ; and though wee heare of Gods iudgements , we thinke our selues free from them , and will not beleeue till the beesome of his wrath sweepe vs all away , as the flood did the old world . Wherefore to redresse among vs this damnable thought of securitie , let vs consider our grieuous sinnes in particular , and set before our eyes the curse of God , both temporall iudgements , and eternall death , due vnto vs for the same . It is the applying of Gods heauie wrath that must make vs shake off this secure Thought , which the rather we must do , though it be grieuous to the flesh , and as a pange vnto death in a naturall man , because till this thought bee remooued , the sauing graces of Gods spirite will not take rooting in our hearts . Sect. 4. Mans faint thoughts in time of distresse . The fourth and last euill thought of mans heart touching himselfe is this ; In time of miserie hee saith , his crosses are greater and worser then indeede they are . So Iobe complaineth in his affliction , that h his griefe & miserie was heauier then the sand of the sea shoare . And the Church in great affliction calls thus to passengers , i Behold , and see if there be any sorrowe like vnto my sorrowe which is done vnto mee . And that it is the thought of euery mans heart naturally , appeareth by experience : for let a man bee in distresse outwardly , or else touched in cōscience for his sinnes , when you shall labour to minister comfort vnto him according to Gods worde ; hee will answer , that neuer any was in like ●ase to him , so grieuously tormented & afflicted as he is . And indeede it is the propertie of mans naturall heart , to esteeme * little crosses to be exceeding great , yea oftentimes to deeme that to bee a crosse which is none at all : the reason is , the want of iudgement rightly to discerne the state of their affliction , and the want of strength to support it as it is : for if thou be faint in the day of aduersitte thy strength is small . For the remedie of this euill thought , k first wee must seeke to rectifie the Imagination , by bringing the minde to a right con●eit of the affliction : this is a special course to be obserued in dealing with thē that bee oppressed with any distresse : for a strong conceit of a mans owne miserie doth many times more hurt , then the miserie it selfe : therefore be sure the iudgement be well informed , and then the cure is halfe wrought , and the crosse halfe remooued . This done , the partie afflicted may well consider the desert of sinne , in the endlesse torments of the damned , which the Lord preuenteth in his children by temporall chastisements in this life : l for when we are iudged wee are chastened of the Lorde , that wee might not be condemned with the world : And so labouring to bee humbled for sinne , and to lay hold on gods mercy in christ , through whom all things , euen afflictions , worke together for the best , no doubt he will bee able to say , m I will beare the wrath of the Lorde , because I haue sinned against him and n why art thou cast downe oh my soule , why art thou so disquieted within me ? wayte on God ; for I will yet giue him thankes ; he is my present helper and my God. Thus much of mans euill thoughts concerning himselfe . CHAP. VI. Of the want of good thoughts in euery man naturally Sect. I. Good thoughts about temporall things be much wanting . HAuing spoken of mans naturall euill thoughts concerning God , his neighbour , and himselfe : we come to the second point to be observed in the text ; to wit , That there is a want of good thoughts and consideration in euery ●●an naturally : for the Lord here faith , his thoughts are evill from his youth . ; and Chap. 6. 5. They are onely euill euery day : now looke where euill is onely and continually , there good must needes be wāting altogether . This want must be considered either in respect of temporall , or of spirituall things . By Temporall things I meane such worldly affaires and actions as concerne mans naturall life ; wherein though good consideration be not taken quite away , yet wee must know that the same is corrupt , and very weake and imperfect , even as reason is ; and there is much want in euery man in this behalfe . * There is one alone ( saith , Salomon ) and there is not a second : which hath neither sonne nor brother , yet there is none end of his travell , neither can his eye bee satisfied with riches ; neither doth hee thinke for whom doe I travell — ? heere behold a notable example of this want of good consideration about earthly things ; that a man should spend both his wit & strength in heaping vp riches , and knowes not to whom he shall leaue them . But we need not be inquisitiue for examples : for we may daily obserue in our selues and others apparent want of good consideration in these worldly affaries : which must not seeme strange vnto vs , seeing that reason it selfe , the ground of cōsideration is greatly blemished , through the corruption of nature , about these earthly things . Sect. 2. Good thoughts in matters spirituall be altogether wanting . In things spirituall which concerne the kingdome of God , there is in our nature an absolute want of good consideration , herein of our selues we haue no good thoughts : we are not of our selues ( saith b Paul. ) sufficient to thinke any thing , that is , any good thing , as of our selues : The whole bodie of the Gospell is therefore called a mystery , because the things therein contained and revealed are such as , c neuer came into mans heart to thinke . This want we may obserue especially in foure things : 1. in respect of Gods presence and prouidence : 2. of Gods Iudgements : 3. of our owne sinnes : 4 , of our dutie to God. First . man by nature doth not thinke of , or consider Gods presence and prouidence to behold and to remember all his waies in thought , word , and deed : hereof the Lord complaines against Ephraim and Samaria , saying ; they haue dealt falsely — and they consider not in their hearts that I remember all their wickednes : And the same is the state of euery naturall man beeing left to himselfe ; for all by nature are equally corrupt with originall sinne , and so are destitute of this good thought : which yet may appeare the more plaine by this , that naturally mans heart is possessed of the cleane contrary , to wit , God shall not see , God will not regard , as hath beene shewed before . And indeed it is a worke of grace to haue the heart rightly affected with this thought , God beholds all my waies , he considers and remembers euery thing I doe ; flesh and blood can not attaine vnto it . Secondly , a man by nature doth not consider or thinke of the Iudgements of God , temporall and eternall due vnto sinne : This thought was wanting in the men of the old world , though Noah preached vnto them an hundred and twentie yeares of the gecerall deluge , yet the consideration of it tooke no place in their hearts ; and therefore it is said , d they knew nothing till the flood came and tooke them all away : from the want of this thought it came to passe , that e Lotts sonnes — in lawe , thought their father had but mocked , when he told them that God would destroy Sodom . Hence it was that the f Rich foole blessed himselfe in his heart , saying , soule , soule , take thine ease , & neuer bethought himselfe of any danger till it was said vnto him , O foole , this night will they fetch away thy soule . And shall wee thinke this thought is now wanting at this day , seeing Christ hath said , g as it was in the daies of Noe , so shall it bee at the comming of the sonne of man ? Thirdly , a man naturally doth neuer bethinke himselfe , of his owne sinnes ; he hath no purpose of heart seriously to examine his life past , or to repent of such sinnes as he findeth in him : This appeareth by the Lords own complaint against the Iewes , who were so farre from turning frō their sins , that not one would say in his heart , h what haue I done ? nay , when they had cōmitted most sottish Idolatrie , i in making an Idoll God of one part of a tree , with the other part thereof they had rosted their meate and warmed themselues , yet they considered not this in their hearts , neither had they knowledge or vnderstanding to say , I haue burnt halfe of it in the fire , I haue baked bread vpon the coales thereof ; I haue roasted flesh , and eaten it ; and shall I make the residue thereof an Abhomination ? Fourthly , a naturall man doth not consider what duty & seruice he owes vnto God : his mind is wholly bent to his owne waies , but the k Lords talēt lies hid in the ground wrapt vp in a napkin : Hereof the Lord complaines against the Iewes , l that they sayd not in their hearts let vs feare the Lord our God : hence it was that the , m foolish virgins did content themselues with the blasing Lamp of an outward profession , and neuer be-thought themselues of that oyle of grace , which God required in all those , that would enter with Christ into his bride-chamber , till it was too late : And the sleight seruing of God at this day , declares the generall want of this cōsideration . Sect. 3. The fruit of this want of good thoughts . Heere further wee must know that this want of good consideration is a grieuous evill and a mother sinne , from whence as from a fountaine , streames of corruptions and transgressions both of heart and life doe issue forth ; first , hereby we are disabled from yelding vnto God that obedience of heart which his law requireth ; for how can we loue the Lord with all our thought and mind ; & our neighbour as our selues , as God n commandeth , when as naturally our hearts are void of all good thoughts towards God , and towards our neighbours ? Againe , whence comes sinning with an high hand , when men sinne , and will sinne ? whence comes it that men blesse themselus in their sinnes , and flatter themselues in their owne eies , while they goe on in sinne , but from want of consideration of Gods presence , and of Gods iudgements ? This Abraham knew well , and therfore saide of the people of Gerar , because o they wanted the feare of God , that is , all consideration of Gods presence , and of Gods iudgements , therefore they would kill him for his wiues sake . Whence also comes that sensualitie , whereby men addict them-selues wholly to the profits , pleasures , and honours of this world , neuer minding heauen or hell , but from want of consideration of their dutie to God ? If men did vse to call themselues to accompt for their sinnes , or did set before their eyes the iudgements of God due vnto them , it could not be that there shoud be such want of contrition towards God , or of compassion towards their brethren , as euery where abounds . And the like might be said of many other capitall sinnes , all which proceede from the want of good consideration . Where , by the way , we may obserue , that our common people doe farre deceiue themselues in this perswasion of themselues , that by nature they haue good hearts , and good meaning : If you charge them with the sinnes of their liues , they will straightway plead their good intention , and say , though they sometime faile in action , yet they meane well alwaies . But the truth is , naturally well meaning , and good consideration , spirituall thinges is altogether wanting . And therfore while men doe soothe vp themselues in their good meaning , they deceiue their owne hearts through ignorance of their naturall estate : and they must knowe , that they can neuer come vnto Christ that they might haue life , till they be quite gone out of themselues in regard of such conceits . CHAP. VII . The vse of the former . doctrine . Sect. 1. That the Scripture is the word of God. Hauing seene what euill thoughts be in euery man naturally , & what good thoughts be wanting in him : it followeth now to make some vse of this doctrine concerning mans naturall Imaginations . The first vse shall be against all Atheists , who thinke the Scripture to be meere policie , deuised by man to keepe men in awe . But we are to know , that the holy Scripture is no deuise of man , but the very word of the euerliuing God ; which I thus demonstrate out of the former doctrine : The Scripture saith in generall , that all the Imaginations of euery naturall man are euill and that continually . Nowe it doth not onely affirme this in generall , but declares it also in particular ; for elsewhere it sheweth what those particular euill thoughts be , which the naturall minde of man frameth concerning God , his neighbour , and himselfe . Againe , the same Scripture saith in generall , That good thoughts and considerations , are naturally wanting in euery man ; and elsewhere it declareth in particular what those good thoughts be which enter not into the mind of a natural man : both these haue bin plainly shewed out of the word of God. Nowe herevpon it doth necessarily follow that the scripture is the word of God : for let the cunning Atheist shew whence it is that the scripture doth declare mans thoughts ; hee cannot say , of man ; for no man knoweth the thoughts of another ; nay he cannot finde out his owne thoughts : neither can hee ascribe it to any angell good or bad ; for the minde of man is hid from them ; they knowe not mans thoughts . It remaineth therefore , that as God alone is the searcher of the hearts , so that Scripture which declareth vnto man what bee his thoughts , is the onely word of the same God ; Indeed God vsed man for his instrument , in the penning and deliuerie of the scripture , but hee himselfe by his spirite is the sole author thereof . Sect. 2. That man hath no free will to good by nature . The second vse shall bee against the Papists , who ascribe to mans will a naturall power to that which is truly good , as by it selfe to co-worke with Gods grace in the first act of mans conuersion . But the charge of euill heere layd vpon the frame of mans naturall heart by God himselfe , doth teach vs otherwise : for looke howe farre the frame of the minde , which is the principall part of the soule , is corrupt for thoughts and Imaginations , so farre is the will , the inferiour part of the soule corrupt in willing . But the minde is naturally so corrupt that it can not thinke a good thought , and therefore answerably the will by nature is so corrupt , that it can not will that which is truly good . If it be said , that man hath libertie of will in humane actions and in ciuill duties : Answ. he hath , but yet such actions proceeding from a corrupt fountaine , are sinnes in euery naturall man , howsoeuer for the matter of the works they may be called good , beeing such as God himselfe ordained . Sect. 3. Of the timely preuenting and suppressing of wicked Imaginations The third vse shall be for admonition vnto them , to whome is committed the education of youth , as Parents Masters , Tutors , &c. that seeing the imaginations of mans heart are euill from his youth , therefore they must all ioyne hand in hand betime to stop vp , or at least to lessen this corrupt fountaine . Parents must sow the seedes of grace into the minds of their young children , that if it were possible , euen at their mothers breasts they might be nourished in the faith . Thus dealt Lois and Eunice with their young Timothie : for Paul saith ; e he learned the holy Scriptures * of an infant . Then as their children grow in descretion and vse of reason , they must be f nurtered in religion , and haue the grounds thereof by often repetition driuen into their hearts : for this is the best meanes to free their minds , though not altogether from naturall Imaginations , yet from the force and poison thereof : for g follie is bound to the heart of a childe , but the rodde of teaching , that is , instruction with correction , will driue it away from him : yea , when as the h child set at libertie makes his mother ashamed . yet will i the sonne that is well instructed , giue his father rest , & yeild delight vnto his soule . Further , where Parents leaue , there Maisters and Tutours must take hold , building vp that good foundation which is layde to their hand , that by them also the streame of mans naturall Imaginations may bee stopped : yea , though parents should neglect this dutie towards their owne children , as too many doe at this day , yet each godly master , if hee desire to haue Gods church in his house , must in struct his familie , as f Abrahā did ; and labour for circumcision of heart both to his children & seruants , euen as g Abraham did circumcise not onely those that were borne in his familie , but also those that were bought for money . Both Parents and Maisters are carefull to preuent diseases , & to breake off sicknes at the beginning in their children and seruants , which by continuance might bring bodily death , oh then howe carefull ought they to bee , to stop betime the course of naturall Imagination in them , which without the speciall grace of God , will bring eternall condemnation both to soule and bodie ? And the rather must this course be taken in youth , and that betime , because custome , whether in good or euill , is a second nature : for h teach a child in the trade of his way , and when he is old he will not depart from it : But , i can the blacke-Moore change his skinne , or the leopard her spots ? then may he also doe good that is accustomed to doe euill : herein the vices of the minde , are like the diseases of the body ; by longer continuance they grow more incurable . Yea , all that studie and read the Scriptures , either for their owne priuate , or for the publike good , must seeke by prayer to God for the sanctification of their mindes from this euill corruption ▪ least beeing left vnto themselues they become vaine in their imaginations . David a man according to Gods owne heart , praied at least ten times in one k psalme for the teaching of God in the vnderstanding of his lawe : oh then what great cause haue we so to doe , whose l mindes are naturally set in euill workes ; beeing blinde in the things of God , not m able to perceiue them : but on the contrary , wholly prone to inuent and to embrace that which is euill . Sect , 4. Of repentance for euill thoughts The fourth & last vse shall be for practise to euery child of God : for if the Imaginations of mans heart be euill from his youth , then there must be repentance for secret thoughts which neuer come into action ; yea , though we neuer giue consent of will thereto . When Ioell proclaimed a fast , and called the people to humiliation , hee biddes them n rent their he arts , & not their garments : and Peter said to Simon Magus , o repent of this thy wickednes , and pray God that if it be possible , the thought of thy heart may bee forgiuen thee : both which places doe plainly shewe , that true repentance is not outward in change of speach or attire , but inward in the change of the thoughts of the minde , and affections of the heart . And hence it is that Paule prayeth for the Thessalonians , p that they may be sanctified throughout , in soule , in bodie , and spirit , that is , in the minde , where is the framing of the thoughts . Nowe if sanctification bee required in the minde , then must there be repentance of the sinnes that are therein . This dutie the Lord himselfe vouchsafeth to teach , and therefore we must make conscience to learne and practise it , if we would be truly turned to the Lord. And to mooue vs hereunto , consider the reasons following . First , the curse of God , euen the pangs and torments of the damned , both in this life and after death , are due to the person of man for his wicked thoughts : for cursed is euery one ( saith q Moses ) that continueth not in all things that are written in the law to doe thē : so that hee which breaketh the law but once , and that in thought only , is accursed , because he hath not done all things that are written therein . Now wicked thoughts are a breach of the law : for Salomon saith , r Doe not they erre that imagine euill ? and againe , The thoughts of the wicked are an abhomination to the Lord : yea , the want of good thoughts is a breach of the Law : for Christ s saith , Thou shalt loue the Lord thy God with all thy thought : and therfore wicked thoughts must needes deserue this curse . The fall of the deuills was most fearefull and irrecouerable , & ( though it be not certen , yet ) most Diuines agree in this , that their sinne was first in thought ; and therefore wicked thoughts are deadly euills . Also to shew the wickednes of euill thoughts , God hath set this brand vpon them since the fall of Adam , that by them not onely mans body , but also his minde and memorie , are far sooner confounded then by outward accidents ; this was not so by creation , and therefore it is the heauie curse of God vpon them . Secondly , these wicked thoughts be the roote and beginning of all ●uill in gesture , word , and deede ; there cannot be an action before there be a thought : for this is the order whereby our actions are produced : first the minde thinketh ; then that thought delighteth the affection , and from that commeth consent of will ; after consent of will , commeth execution of the action , after executiou commeth trade and custome by often practise : and vpon custome ( if the worke be euill ) commeth the curse , which is eternall death . How great a cause therefore haue we to repent vs of the wicked Imaginations of our hearts ? The old world indeede was drowned for their actuall abhominations , but no doubt , the Lord had great respect in that iudgement to their wicked thoughts , which were the roote of all : and therfore he mentioneth them as a cause of the flood . Gen. 6. 5. In this repentance , three things are required ; first , a due examination of our heartr concerning these imaginations ; which we may take by the knowledge of those points before handled , of mans naturall thoughts concerning God , his neighbour , & himselfe : And to further vs herein we must remember that all the euill thoughts before mentioned be in vs naturally , so as if we be left to our selues , when occasion is offered , we will conceiue them in our mindes ; as that there is no God ; that the word of God is foolishnes , &c. Againe we must heare Gods word preached attentiuely , & apply , not onely our outward senses , but our mindes also thereto , that so it may enter into our hearts ; for the word of God , working in the heart will discouer vnto a man what be his thoughts : This word ( saith the holy a Ghost ) is mightie inoperation , and sharper then any two edged sword , it entreth through euen to the deuiding a sunder of the soule and the spirits , the ioynts and the marrow , & is a discerner of the thoughts and intents of the heart : At the preaching of this word the secrets of the heart of an infidell are discouered ; if all prophecie ( saith b Paul ) and there come in an infidell , or one vnlearned , he is rebuked of all men , and iudged of all , and so are the secrets of his heart made manifest , whereupon he falleth downe , and worshippeth God , saying plainly , God is in the prophets indeede . Secondly , after examination , wee must pray for the pardon of our euill thoughts ; A plaine commandement of this duty , Peter giues to Symon Magus c pray to God saith he that the thought of thine heart may be forgiuen thee : And vndoubtedly he that hath not grace to pray for the pardon of his evill thoughts , hath not true repentance in his heart . Thirdly , we must seeke to reforme our minde of euill thoughts ; this is a further matter then reformation of life : And it is expressely commanded by the holy ghost . d Be ye renued in the spirit of your minds , that is , in the most inward and secret part of your soules , euen where the thoughts and imaginations are framed and cōceiued : This duty must be remembred ; for Christian religion consisteth not in outward shewes and behauiour , ( though thereby we may giue comfortable testimony of Gods inward graces ) but it standes principally in the mind , and in the heart , which must therefore be reformed with the powers and faculties thereof . CHAP. VIII . Rules for the reformation of our euill thoughts . Sect. 1. Our thoughts must be brought into obedience to God. FOr the reformation of our thoughts , sundrie rules must be obserued : first , That we bring all our thoughts into the obedience of God. Euery man will grant that words and actions , must be in subiection ; but I say further , euery thought in the mind must be conceiued in obedience to God , and no otherwaies : Salomon c saith , establish thy thoughts by counsell , which may admit this meaning , that a man must not conceiue a thought in his minde , vnlesse he haue counsell and warrant from the word of God so to thinke : And S. Paul. saith . f The weapons of our warrefare ( speaking of the preaching of the gospell ) are not carnall but mightie through God to throw downe holds , casting downe the Imaginations , and every thing that is exalted against the knowledge of God , and bringing into captivitie euery thought to the obedience of Christ ; giuing vs to vnderstand , that those who submit themselues to the ministrie of the word must be of this mind not onely to be conformable therevnto in word and action , but in every thought of their minde , euen those must bowe the knee to Christ : howsoeuer with men we say thought is free , yet with God it is not so ▪ And indeed he which hath effectually receiued the grace of Christ , will endeauour to yeild obedience as well in thought , as in word and action : Whatsoeuer things are true ( saith g Paul ) Whatsoeuer things are honest , whatsoeuer things are iust , pure , and pertaine to loue ; whatsoeuer things are of good report , if there be any vertue , if there be any praise , ( he saith not onely doe h these things , but ) thinke on these things , where the commandement is plaine , that a mans thoughts must be holy , pure , iust , and of such things as are praiseworthy and of good report , that so they may be conceiued in obedience to God. Sect. 2. Of the guarding of our hearts . The second rule for the reformation of our thoughts , is giuen by Salomon i keepe , or countergard thy heart aboue all watch and ward , that is guard and keepe thy heart more thē any thing that is watched or guarded , whether citie , house , treasure or such like ; and the reason adioyned sheweth the necessities of the rule ; for out of it come the issues of life . In the right guarding of the heart , three duties must be performed : first we must couenant with our outward senses , resoluing fully with our selues by Gods grace , that none of them shal be the instruments , the beginning or occasion of any sinne in heart , or life . This couenant k Iob made with his eies , not to looke vpon a maid , to lust after her : And David l prayed the Lord to direct and keepe his eies from beholding vanitie : Now looke how these holy men dealt with their eyes , so must wee proportionably deale for all the outward senses of our body ; bynding them all , after their example , from being the meanes of prouocation to any sinne : This dutie is most necessarie , for the outward senses be the doores & windowes of the soule , and vnlesse good care be had thereto , the deuill will enter in by them and fill the soule with all corruption . Secondly , we must obserue our euill thoughts , and at their first arysing , stop and restraine them , not suffering them to take any place in our hearts : this is a speciall meanes to preserue and guard the heart ; for frō the thoughts proceede all bad desires , corrupt affections , euill words & actions : the minde must first conceiue before the will can desire , or the affections bee delighted , or the members of the bodie practise any thing , so that whatsoeuer is of a loose life , and bad behauiour , it commeth from the prophanesse of his heart in evill thoughts : neither can it bee hoped that any man should reforme his life that will not guard his heart , and keepe his mind from wicked imaginations : the deuill cannot worke his will vpon mans affections , or preuaile ouer mans will but by thoughts , & therefore it is necessarie , that the first motions of euill in the minde bee restrayned at the beginning . Thirdly , wee must with all care cherish and maintaine every good motion of Gods spirit that is caused in vs by the ministerie of the word , or by the aduise of Gods children : for these are the sparkes and flames of grace , which Paul meaneth when he saith , m quench not the spirit . Sect. 3. Of the eleuation of the heart to God. Thirdly , for the reformation of our thoughts wee must often vse eleuation of minde and heart to heauen , where Christ sitteth at the right hand of his father . Thus did Dauid vnto thee , a oh Lord , doe I lift vp my soule : And Paule , saying of himselfe & other Christians , b that they had their conversation in heauen , signifieth thus much , that not onely their studies and meditations , but also their dealings in the worlde were heauenly . S. Iames c bids vs , drawe neere to God , nowe which way should a poore wretch here below , drawe neere to God , but by lifting vp his heart to the throne of grace in heauen , that so God in mercie may drawe neere vnto him by grace ? The Lord hath instituted in his Church the vse of his last supper , wherein the giuing and receiuing of bread and wine doth represent and seale vp vnto vs our communion and participation of the bodie and blood of Christ giuen for our redemption : Now the principall action on our behalfe therein required , is this Eleuation of the heart vnto God , as well for the contemplation of Gods infinite mercie in Christ , & of Christs endlesse loue to vs , as for the application of his merits to our owne soules by the hand of faith , as also for the spirituall resignation of ourselues in soules and bodies , by way of thankfulnes , to him that hath redeemed vs. Further touching this Eleuation wee must remember , that it ought to be our continuall and ordinarie action vnto God : for as it is with him that keepes a clocke , vnlesse hee doe euery day winde vp the weights , which are alwaies going downeward , the clocke will stand ; so it fareth with vs ; our hearts are euer drawing towards the earth , and the thinges heere below , by reason of that bodie of sinne d which hangeth on so fast , and presseth downe ; and therefore wee must endeauour by Gods grace continually to lift them vp to heauen : The Apostle bids vs , e pray continually , not that wee should doe nothing else but pray , but his meaning is , that wee should euery day , and euery part of the day so oft as iust occasion is offered , lift vp our hearts vnto God. But of all other , there be three especiall times wherein wee must vse this heauenly Elevation : first in the morning , by prayer , thankesgiuing , or both , before the cogitations of any earthly affaires come into our mindes , that so we may giue vnto God the first fruits of our thoughts euery day . Secondly , in the euening before wee lay downe our bodies to rest , for who knoweth when hee layeth himselfe downe to sleepe whether euer hee shall rise againe aliue ? Thirdly , at any other time of the day , wherein wee receiue any blessing from God temporall , or spirituall , or doe feele our selues to stand in neede of any of his gifts , or graces ; for seeing euery good gift comes from him , is it not reason we should giue this glorie to his name ; to lift vppe our hearts to his throne of grace , whensoeuer wee receiue or expect the same from his bountifull hand ? Sect. 5. Of the assurance of our particular reconciliation with God. Fourthly , for the reformation of our thoughts , we must labour to be assured in our hearts by Gods spirite , of our particular reconciliatiō with God in Christ. This is that knowledge of the loue of God which passeth knowledge , for which Paule , f bowed his knees vnto the father of our Lord Iesus Christ , in the behalfe of the Ephesians : in regarde hereof Paul g estemed al things losse , yea to bee drosse and donge . Nowe when this assurance is settled in our hearts , it will purifie not onely the will and affections , but also the first motions and thoughts of our mindes : Hee that hath in himselfe this hope ( saith , h S. Iohn purifieth himselfe as God is pure . For when a man shall bee truly perswaded in his heart , that of a vile sinner , euen the child of wrath , he is made the child of God , and a vessell of honour acceptable to God , enioying his loue , and fauour in Christ , then will hee reason thus with himselfe , hath God of his endlesse mercie vouchsafed to receiue mee into his grace and fauour , that otherwaies should haue beene a fyrebrand of hell for euermore : oh then , howe should I suffer my minde , my will , and affections , to bee any longer the instruments of sin , whereby I shall displease so gratious a God , and cast my selfe out of his loue and fauour : nay , but I will imploy my soule which hee hath redeemed with all the powers and faculties thereof , as weapons of righteousnes for the aduancement of his glorie . Sect. 5. Of spirituall consideration . Lastly , if wee would reforme our thoughts , wee must giue our selues to spirituall consideration or meditation . By Spirituall consideration I meane any action of the minde renued and sanctified , whereby it doth seriously thinke on those things which may further saluation . This consideration I call spirituall , to distinguish it from earthly plotting care , whereby naturall men shew themselues wise & prouident for the thinges of this life , though in the matters of God which concerne saluation , they bee blinde and ignorant . Also I adde , it must be an action of a minde renued and sanctified , because the naturall man perceiueth not the things of the spirit of God , they seeme foolishnes vnto him , and therefore he cannot giue his minde vnto them . Nowe the excellent vse of this rule will plainly appeare by the fruitfull practise of it in the Prophet Dauid : for what was more vsuall with him then spirituall and heauenly meditation ? sometime vpon i God himselfe ; sometime k on the workes of God ; sometime l on his owne waies : and m continually on Gods word : now sanctifying this dutie by praier , as it is plaine hee did continually , Psal. 19. 14. Let the meditation of my heart , oh Lord , bee acceptable in thy sight : hence it came to passe , that hee professed an n hatred vnto vaine inuentions , which are the proper effects of an vnreformed minde : and on the contrarie , by this godly practise he o got more vnderstanding thē his teachers ; yea hee attained to this excellent state of a renued minde , that p his raines , whereby hee meanes the most secret part of his soule , taught him in the night season . And in reason wee may perceiue the truth heereof : for seeing contraries doe mutually expell one another , what can be more effectuall to purge the minde of euill thoughts , then to exercise the same with spirituall considerations : for when through the blessing of God , these shall take place , the other must needes bee gone : in regarde whereof it shall not be amisse somewhat to insist in the handling of them . CHAP. IX . Of spirituall consideration concerning God. Sect. 1. Of the consideration of Gods presence . SPirituall considerations seruing for the reformation of our thoughts , doth either concerne God , or our selues . That which concerneth God containeth many branches , but I will insist in foure especially . First , touching Gods presence , wherby a man doth thinke and so resolue himselfe , that wheresoeuer he is , he stands before God , and that all his thoughts , wordes , and deedes are naked in Gods sight : Dauids heart was filled with this consideration , when he penned the 139. psalme : for that whole psalme from the beginning to the ende serueth to expresse this holy cogitation of Gods presence : the like impression must wee labour to haue in our hearts touching Gods presence : for it is the most notable meanes , to cleanse the heart from euill thoughts , to restraine the will and affections from wicked delights , and to keepe in order the whole man , causing him to stand in the awe of Gods commandements . Dauid saith , * The feare of the Lord is cleane ; meaning thereby , that that man which hath the feare of God in his heart arising from this consideration of Gods presence , hath a cleane and pure heart . This consideration also is a notable meanes of comfort in the time of trouble and danger : hence David * saith , ●hough I walke through the valley of the shaddow of death , I will feare none euill : for the Lord is with me : and hence it was that d he would not be afraid for tenne thousand of the people that should rise vp against him . Sect. 2. The consideration of Gods iudgements . The second consideration touching God , is of his iudgements , not onely those which were done of old , and are recorded in the Scripture , or other histories ; but euen his late iudgements which wee behold , or heare to fall vpon Kingdomes , Townes , particular houses , and persons , must we carefully lay vnto our hearts . Of the want hereof the Lord complaineth among his people saying , d The whole land lieth wast , because no man setteth his minde on it : giuing vs to vnderstand , that the neglect of due consideration of Gods iudgement brought desolation to the whole land , and therefore the want therof is a maine and grieuous sinne , bringing further iudgements with it . God hath sundry times sent his iudgements among vs ; generally by plague , and famine ; and particularly on sundrie families , and persons ; but who regardeth them ? Wherefore vnlesse wee will double Gods iudgements vpon vs , let vs remember our dutie , and seriously thinke vpon them . And that this consideration may be profitable vnto vs , we must doe three things : first , we must carefully obserue , marke , and remember them : Psal. 119. 52. I remember thy Iudgements of old , O Lord. The Lords people were much wanting therein , as Psal. 78. 11. 42. Secondly , we must apply them to our owne person in particular , so as the thought thereof may make vs afraid , though they befall others . When c Habakuck in a vision saw the iudgements of God , which were to come vpon the Chaldeans , the consideration thereof was so powerfull with him , that it made him tremble and quake In a familie when the father beateth his seruant the child feareth ; and when one child is beaten , then all the rest crie : euen so when God our father powreth downe his iudgements , though vpon the heathen , yet wee must feare ; but when any of his children are afflicted , it must strike soare to our hearts . Thirdly , we must make vse of Gods iudgments that light vpon others , by applying them to our selues . When certaine men brought newes to our Sauiour Christ of an heauie iudgement vpon some f Galileans , whose blood Pilate had mingled with their owne sacrifices , immediately our Saviour labours to bring them that told him to make vse thereof for their owne good , saying , that thereby they ought to be mooued to repentance : for they that were slaine , were no greater sinners then the rest : and therefore except they who told that newes did amend their liues , they should also perish . So that whensoeuer we see or heare of any iudgement of God vpon others , wee must thereby be mooued to repent : and thus doing , we shall come to a right consideration of gods Iudgements . Sect. 3. The consideration of Gods word . The third consideration concerning God , is of his word . Dauid maketh it the propertie of a blessed man , g to meditate in the law of God day and night : and he professeth of himselfe , that h it was his meditation continually : yea oftentimes he promiseth to i meditate in Gods precepts , to k delight in Gods statutes . This is l Maries praise , that shee kept in her heart sundrie things which Iesus spake . And so ought euery child of God , high or low , daily and continually to meditate in the word of God. But , alas , this dutie is little knowne and lesse practised : men are so farre from meditating in Gods word , that they are ignorant of it . Among many families you shall scarse finde the booke of God : and such as haue it , for the most part , doe little vse it . The statutes of the land are by very many searched out diligently , but in the meane time the statutes of the Lord are litle regarded : oh that men knew the sweete comfort * of the Scriptures , then certenly they would account their meditation therein o the ioy and reioycing of their heart . Now the right consideration of Gods word consists in three things : first , we must obserue the true sense , and meaning of that which wee heare , or read ; secondly , we must marke what experience we haue had of the truth of the word in our owne persons ; as in the exercises of Repentance , & Inuocation of Gods name , and in all our Temptations : this is a speciall point in this meditation , without which the former is nothing . Thirdly , we must consider how farre forth we haue beene answerable to Gods word in obedience , and wherin we haue beene defectiue by transgressions . Againe in the word of God , there bee both commandements , and promisses : The consideration of Gods commandements is a notable meanes to direct , & moderate , not onely our words , and deedes , but also our secret thoughts and desires : for if before we thinke , before we will , or speake any thing , we would first consider that god cōmands vs to think , to will , and speake thus and thus ; this would mightily stay , and suppresse in vs all corrupt Thoughts and desires , all euill words , and actions : The promisses of God likewise duly cōsidered would greatly further vs in good Thoughts : for to them that think on good things , shall be mercie and Truth . Prov. 14. 22. The cause then why many that know the will of God , so much faile in particular obedience is because that with their knowledge , they doe not ioyne this serious consideration of Gods commandements , and promisses , and apply the same to their occasions . Sect 4. The consideration of Gods workes . The fourth consideration cōcerning God , is of his workes : for as Dauid saith , c The workes of the Lord are great , and ought to be sought out of all that loue him . This consideration bindeth vs to enquire , and search what be the workes of God toward vs ; his worke of creation , his providence , preseruation , with all other his workes of mercie and Iustice in vs , and vpon vs : whether ordinary : or extraordinary : The prophet d Isay denounceth a woe against those that had the harpe , and vyoll , Timbrell and Pype , and wine in their feasts , and regarded not the worke of God , nor considered the worke of his hands ; whereby we may see that the neglect hereof , is a grieuous sinne , and yet it is the commō sinne of this age . Now for the better performance of this dutie , wee must thus proceede ; first we must consider our creation , how the Lord gaue vs being , when we were nothing ; and how he made vs reasonable creatures , & not brute beasts , yea , he created vs in his owne image , when as he might if it had so pleased him , haue made vs Toades , & Serpents : Secondly , we must consider his good providence ouer vs , howe he hath preserved our life from time , to time , and saued vs from many dangers : And his great patience must not be forgotten , how he hath spared vs from the righteous Iudgements of our sinnes ; hee might haue cast vs into hell , in our mothers wombe , or so soone as wee were borne for our originall sinne : But hee hath giuen vs a large time of Repentance . Heere also wee must consider his exceeding fauour in the time and place of our birth , and life : hee might haue suffered vs to haue beene borne among Infidels : but behold wee were borne in the bosome of Gods Church : hee might haue depriued vs of the meanes of our saluation , his holie worde and Sacraments ; but in his tender mercie hee hath vouchsafed them vnto vs , to bring our soules to life . Hee might haue , b hardned our hearts against his feare , and blinded our eies against his light , c but yet he hath enlightned our mindes to knowe his truth , and softned our hearts causing vs to crie vnto him for the pardon of our sinne ; he might haue d giuen vs vp to a reprobate sense , when wee swerued from his testimonies , and reguarded not the knowledge of his will : but loe , as a louing father he hath often e chastened vs. for our profit , that wee might bee partakers of his holines : Hee might haue left vs comfortles vnder the reproch of the wicked , but hee hath vouchsafed vs his spirit , for our euerlasting comforter . Thus must we dulie consider of all these wonderfull workes of God towardes vs , and not like the men of this world , thinke on nothing but pastimes , honours , and commodities ; This will bee a notable meanes to keepe our hearts from euill thoughtes : for whose heart will not relent towards his God , that so many waies hath tasted of his bountie towardes him ? yea , this consideration will bee an exceeding stay and comfort to our soules in the daie of trouble , and distresse : so Salomon saith : a Beholde the worke of God , and in the day of affliction consider : A naturall man cannot away with trouble , if sorrowes encrease vpon him , hee is readie to make away himselfe , which comes of this that he can not consider the workes of God , for he that can rightly meditate on Gods goodnesse towards him in all his workes , shall be able with patience to support his soule vnder the greatest crosse . A practise heereof we may see in Dauid who being in a most greeuous temptation , so as he cried out , b Is the Lords mercie cleane gone ? hath he forgotten to be mercifull , &c. Did yet recouer himselfe by the consideration of Gods former workes of mercie , and of his c wonders of old , whereof he had experience in his owne person . CHAP. X. Of spirituall considerations which concerne our selues . Sect. 5. The consideration of our owne personall sinnes . THe considerations which respect our selues are six : First , we must cōsider our owne personall sinnes ; as well the corruptions of our hearts , as the actuall Transgressions of our liues . This was Dauids practise ; d I considered my waies saith hee ) and turned my feete , into thy testimonies . The Iewes likewise in their great affliction , stirred vp themselues to this dutie , saying one to another ; e come let vs search , and trie our waies , and turne againe vnto the Lord. In this consideration of our sinnes , wee must doe three things : First , seriouslly call to minde in what manner wee haue sinned ; whether of ignorance or of knowledge , of weaknesse through infirmitie or of wilfulnesse through presumption : Secondly , we must dulie waighe the greatnes of our particular sinnes , euen of the least of them , remembring this , that by euery sinne wee commit , Gods infinite maiestie is displeased , and his iustice violated : Thirdly , wee must consider the number of our sinnes ; which wee shall neerest attaine vnto , by searching out our Thoughts , our wills , & affections , our words , & actions , all which being diligently obserued , will make vs crie out , that they bee in number as the haires of our head , and the sands by the Sea-shoare . Quest. But what if a man haue truely repented him of his sinnes , must he still vse this cōsideration of them ? Answ. Yes verily , although he bee assured of the pardon of them : so did Dauid after Nathan tould him thy sinnes are forgiuen ; hee penned the 51. Psalme , and when hee was high in Gods fauour , he prayed still for the f pardon of the sinnes of his youth : for howsoeuer God in mercie put our sinnes out of his remembrāce vpon our true repentance , yet we must neuer put them out of our remembrance , so long as we liue in this world ; because the consideration of them , though they bee pardoned , is a notable meanes both to mooue vs to renewe our repentance , and also to make vs watchfull against sinne in time to come . Sect. 2. Of mans miserie through his sinnes . Secondly , wee must consider the miserie into which euery one is plunged by nature through Adams fall , and his owne sinnes . This was Iobs meditation , saying , g Man that is borne of a woman , hath but a short time to liue , he is full of miserie : and so goeth on most notably describing the miserie of man : yea , this was Salomons consideration in the whole book of Ecclesiastes , from the beginning to the end . Nowe that this consideration may take place in our hearts , wee must enter into a particular view of this our naturall miserie : the principall branches whereof bee these : first , a separation from all fellowship with God : for as Isai h saith , Our sinnes haue separated betweene God and vs : and this is the speciall part of mans miserie . Secondly , societie and fellowship with the damned spirits , the deuill and all his angels ; standing in this , that man by nature beareth the image of the deuill , and withall performeth seruice vnto him in the practise of lying , iniustice , crueltie , and all manner of sinne . Thirdly , all manner of calamities in this life , as ignominie in good name , paines and diseases in the bodie , losses , and damages in friends , and in all temporall blessings whatsoeuer . Fourthly , the horrour of a guiltie conscience , which is in it selfe the beginning of hell torments : for it is our accuser vnto God , our Iudge to giue sentence against vs , and the very hang-man of our soules to condemne vs eternally . Fiftly , the second death , which is the full apprehension of the eternall furie of Gods wrath , both in bodie and soule eternally . This consideration must be often vsed of euery man , to mooue him to repentance , and it is very effectuall thereunto : for if we doe but consider howe a man for the paine of one tooth , will be so grieued , that hee could wish with all his heart to be out of the worlde , that his paine were ended ; oh then how great shal we think the apprehension of the full wrath of God to bee , seazing not vpon one little member , but vpon the whole man both bodie and soule , & that for euer ? No tongue can expresse , nay no heart can conceiue the greatnes of this terrour , and therefore it must be an occasion both to beginne and encrease true repentance in vs dailie . Sect. 3. Of our owne particular temptations . Thirdly , wee must consider our owne particular Temptations wherewith wee are most assaulted through the malice of Sathan , and our owne corruption . Bee sober and watch ( saith i Peter ) for your aduersarie the deuill goeth about like a roaring Lyon , seeking whome he may deuoure . This was Paules practise towards the incestuous man , whom hee had enioyned to bee excommunicate , for after he heard of his repentance , hee gaue direction that hee should bee receiued into the Church againe , least hee were swallowed vp of ouer much heauines , and so Sathan should circumvent them : for ( saith k hee ) wee are not ignorant of his enterprises . If forraigne enemies should seeke the inuasion of our land , not onely our magistrates , but euerie ordinarie man well affected to his Countrey , would bethinke himselfe what coast were the weakest , that thether present defence might bee sent to keep out the enemies ; euen so , seeing the deuill doth assault vs daily , wee must enter into serious consideration of our thoughts , wills ; and affections , and see in what part we bee most weake , and in what inclination Satan may most easily preuaile against vs , which we shall best espie by obseruing the sinnes of our liues ; and this will make vs arme our selues against him by Gods grace , euen in the weakest parts , that hee breake not into our hearts , to the ruine of our soules . This consideration concerneth all men , not onely the dissolute and sinnefull , but euen those that haue receiued most grace . It were infinite to goe through all the temptations of Satan ▪ consider this one for all , whereby he kills many a soule ; Through the whole course of mens liues , he laboureth to fill their hearts with carnall securitie , and to bring them to neglect the ordinary meanes of saluation ; this done , he seekes to keepe them in this estate all their life long : but in the end he takes an other course , for when death approcheth , then he seekes to strike their mindes with obliuion of gods mercies , and to fill their soules with terrours in regard of their sinnes , and of Gods iudgements due vnto them ; that so bereauing them of all hope of mercie , he may bring them to finall despaire : Wee therefore beeing forewarned of his deadly fraud , must seriously bethinke our selues of this temptation , and cast with our selues euery day how to auoide it . This we shall doe if we shake off carnall securitie , and negligence in the meanes of our saluation : and prouide betimes for the assurance of Gods loue and fauour , that when death shall come , wee may be free from the terrour of an euill conscience , & haue strong hope , and consolation in Christ Iesus . Sect. 4. Of our particular ende . Fourthly , we must consider our particular ende . The Lord complaineth of the want hereof in his owne people , l Oh that they were wise , then would they consider this ; They would consider their latter end . In this consideration three points must be obserued : first , that the time of death is vncertaine , no man knoweth when he must dye : secondly , that the place is vncertaine , no man knoweth where he must dye : thirdly , that the manner of his death is vncertaine , none knoweth by what death he shall glorifie God and therefore that we may not deceiue our selues , wee must thinke that most fearefull , and greivous ends may befall vs , in regard of the bodily payne , and torment , euē then when we little feare or suspect any such thing . This consideration will bee a notable meanes , to stirre vp our hearts either to beginne , or renew our repentance : when wicked m Ahab heard of his fearefull end , hee was humbled : And the Ninivites beeing told of their sudden destructiō , n repented in Sackcloath , and Ashes , and turned to the Lord. Sect. 5. Of our straight accompt at the last day . Fiftly , we must often consider with our selues , and that most seriously , of that straight account , and reckoning of all our thoughts , words , and actions , which we must make vnto God at the last day of iudgement . This is the principall consideration of all , and the want hereof a fearfull sinne , arguing great negligence , ignorance , blyndnes of mind , and hardnes of heart : If a Traveller come into an Inne , hauing but one penny in his purse and call for all manner of dainty fare , and prouision , spending sumptuously , will not al men iudge him void of all consideration , sith he hath nothing to pay , when his account is to bee made ? loe , this , or worser is the most mens case , who in this life pursue their profits and pleasures , with all eagernes , they care not how , neuer regarding that reckonning which they must make vnto God , at his terrible day of accounts with all the world : and therefore though the former cōsiderations will not , yet let this take place in our hearts , to mooue vs to a daily forehand reckonning with God in the practise of true repentance , and to imploy the good gifts and blessings we receiue from God , like good seruants , vnto the best advantage of his glorie , that when this account is to be made , we may giue it with ioy , and not with feare . And that this consideration is effectuall to this purpose , Salomon teacheth in vsing it as his farewell with dissolute youth , with whome otherwaies he hath little hope to preuaile , saying o goe too thou young man , take thy pleasure in thy youth , yet know , that for all this , thou must come to Iudgement . But how powerfull it is with Gods child , we may see in Paul , p who professeth of himselfe that in regard of this account , he endeauoured to haue alway a cleere conscience towards God , and towards men . Sect. 6. Of our present estate towards God. Lastly , we must seriously consider of our present estate towards God , whether we be in the state of sinne , or in the state of grace ; whether we belong to the kingdome of darkenes , or be true members of the kingdome of Christ : It is not enough to bee in the Church , but we must be sure , we be of the Church ; For many wolues , and Goates be in Gods fould ; They went out from vs ( saith S. q Iohn ) but they were not of vs : And therefore Paul adviseth to this consideration , saying , r prooue your selues , whether you bee in the faith or not . The want hereof was the fearefull sinne of the foolish virgins , s who contented themselues with a shew of religion , hauing the blasing lampes of outward profession ; and laboured not for that oyle of true grace , which might enlighten their soules to the fruition of Gods glorie : yea , this is the common sinne of this age , men blesse themselues in their good meaning , saying they hope well ; and doe not through search , whether they be true members of gods Church or not : Now if after tryall it appeare , that true faith and repentance be wanting in vs , which are the seales of Adoption in Gods children then with all good conscience , we must vse the meanes appointed of God to obteine these graces for our assurance ; the comfort whereof will be so pretious vnto our soules , that we shall abhor to admit such wicked Imaginations into our minds , as any way tend to depriue vs of it . These are the considerations which respect our selues ; whereunto if we giue our mindes in a constant course , as also to the former which concerne the Lord , obseruing withall the rules before prescribed , through Gods blessing vpon our endeauour , wee shall vndoubtedly finde by good experience , that euill thoughts shall not preuaile against vs : but beeing reformed in our cogitations , we shall send out of our mindes as from a cleansed fountaine , such streames of good words and works , through the whole course of our liues , as shall redound to the glorie of our God , the good of our brethren , and the consolation of our owne soules , through Iesus Christ our Lord , to whome with the Father , and the holy Ghost , be praise in his church for euermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A09465-e160 a Pro. 4. 23. b Pro. 23. 26. c See Acts. 5. ● . Luk. 22 3. d Moses body , Iude 9. e Mat. 12. 35. Hinc fons boni , & peccandi origo . Hieron . ad demetriad . f August . in p● . 148. g Psal. 24. 7. h Ephes. 6. 2 ▪ i Qui , posse di● ipse imperabit ibid. Aug. k Mat. 6. 24. l Quia ●it ibi p●rs aliqua Diabolo discedit Dens iratus ; & possidet to●u● diabolus . August in Ioh. The summe of this Treatise . m Cant. 6. 1. Notes for div A09465-e1230 a Isa. 45. 7. b 2. Sam. 16. 10. c Gen. 45. 5. d 1. Pet. 3. 2● . e Luk 17. 26. a Hab. 32. b Rom. ● . ●2 . * 2. Pet. 3. 15. d Psal. 46. ● e Mat. 12. 44 f Eph. 4. 23. g Tit. 1. 15. h 2. Cor 3. 5. i Math. 13. 19. k ● . king . 6. 9. ●2 . l 2. king . 5. 26. m Act. ● . ● . n 1. Chron. 17. 2. 4. o 1. king . 19. 1● . o Act. 8. 21 , p Act. 13. 10. o Isa 6. 3. 16. p Rev. 6. 10. r Psal. 10. ● . s Psa. 14. 1. 1. In whome this thought is . t Psal. 14. Psal. 10. u Rom. 3. How a man by thinking denies God. x Gal. 4. 8. y Eph. 2. 1● . z Psal. 96. 5. g Psal. 1● . 3. h Amos 6. 3. Amos. 9. 10. i Phil. 3. 19. k Coloss. 3. 5. 1. Cor. 4. 4. The fruit of this thought . m 1. Ioh. 2. 23. n Iohn . 4. 22. 1. Bellar. Lib. 7 de poenit . c. 7. a Rhem. on rom . 8. 17. sect . 4. o Rom. 1. 6 a Rhem. on ephes . 1. 22. sect . 5. b Rhem on Rom. 8. 17. sect . 4. c Rhem. on 2. Co. 1. 11. sect . 3 In officio be 〈◊〉 Mari● . in annot . sup . dist . 40. c. s● papa . Edit . Greg. p 3. Ioh. 2 23 Examination of this thought . 3. Signes of this thought q v. 2. 3. r v. 4. s v. 6. a Eccles. 10. 12. b 1. Cor. 1. 2● . c v 23. d 1. Co● 2. 24. e Deut. 29 19. f Isa. 5. 19. g 2. Pet. 3. 3. 4. Fruits of this thought . Machavelisme . Apostacie . h Galat. 1. 6. Examination for this thought . a Isay. 30. 33. b Psal. 126. 1. * 1. Cor. 3. 18 * Ps. 119. 18. d Ioh. 6. 65. * vers . 45. f Iob. 21. 14. g v. 1● . h Ier. 6. 16. i Luk. 19. 14. Examination for this thought . a Iob. 21. 15. b Mal. ● . 3. 14. c Psa. 73. 13. Examination for this thought . Num. 20. 12. b v. 6. c v. ● . d Psal. 31. 21. e Psal. 116. 21. f Psal. 78. 19. 20. g Mat. 14. 30. Time of this thought . k v. 12. l Psal. 77. 7. Fruite of this thought . a Gal. 2. 20. Meanes against distrust . * Gal. 3. ●9 a Luk. 18. 11. b Phil. ● . 3. Iud. 1. 7. * Iob. 39. 37. d Gen. 18. 27. e Rom. 7. 24. f Matth. 24. 9. Ioh. 16. 2. h 1. Pet. 4. 3. 4. i Danie . 2. 48. k Daniel . 1. 9. a Gen. 38. 15. 16. b 2. Sam. 13. 2. c Micah . 2. 1. d Amos. 8. 5. q 1. 8. am . 1. 13 14. r v. 15. s 1. Sam. 17. 28 t Math. 9. 2 v. 4. v Act. 2. 13. a Isay. 14. 1● . b Zeph. 2. ●● . c Luke 18. 11. d The Hereticall Church of Rome . e Reuel . 18. 71 The danger of this thought . Fruites of inward pride . f Luk. 1. 51. g Iam. 4. 6. h Isa. 57. 15. The height of this thought k Isa. 14. 14. l Daniel . 3 15. m Exod. 5. 2. n Act. 12. 22. o 2. Thess. 2. 4. Bellar. de Rom. pontil . lib. 4. a Deut. 9. 4. b Ierem. 2. 35. c Rev. 3. 17. d Luk. 18. 9. 10. e Matht . 9. 18. f Luk. 15. 7. Examination for this thought . a Isaiah . 28. 15. b Psal. 30. 6. c Luk. 12. 1● . d Zeph. 3. 5. e Ier. 48. 11. f Zeph. 1. 12. g Ier. 8. 6. Remedie . h Iob. 6. 2. 3. i Lam. 1. 12. * Ionah . 4. 8 ▪ 9 ▪ k Prou. 24. 10. l 1. Cor. 11. 32 m Mich. 7. 9. n Psal. 43. 5. * Eccles. 4. 8. b 2. Cor. 3. 5. c 1. Cor. 2. 9. The first good thought wanting . Hos. 7. 1. 2. Pag. 39. 37. The second good thought wanting . d Matth. 24. 38. 39. e Gen. 19. 14. f Luk. 12. ●● . vers . 20. g Mat. 25. 37. The third good thought wanting . h Ier. 8. 6. i Isay. 44. 16. 17. 19. 20. The fourth good thought wanting . k Mat. 25. 18. l Ier. 5. 24. m Mat. 25. 3. 8. n Luk. 10. 27. o Gen. 20. 11. Bellarm. de grat & lib. arbit . l. 16. c 15. sect . 10. e 2. Tim. 3. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Eph. 6. 4. g Pro 22. 15. h Pro. 29. 15 i Ibid. 27. f Gen. 18. 19. g Gen. 17. 23. h Pso : 22. 6. i Ier. 13. 23. k Psal. 1●9 . l Coloss. 1. 21. m 1. Cor. 2. 14. n Ioel 2. 13. o Act. 8. 22. p 1. Thes. 5. 23. 1. Reason . q Deut. 27. 6. r Pro. 14. 22. & Pro. 15. 26. s Mark. 12. 30. 2. R●ason . Order of producing actions . 1. examination of euill thoughts . a Heb. 4. 12. b 1 Cor. 14. 25. 2. Prayer for pardon of them . c Act. 8 : 22 3 reformation of euill thoughts . d Ephes. 4. 23. 1. Rule . c Prov. 20. 18. f 2. Cor. 10. 5. g Phillip . 4. 8. h v. 9. 2. Rule . i Pro. 4. 23. 3. Things in the guarding of the heart . k Iob. 31. 1. l Psal. 119. 37. 2 m 1. Thess. 5. 19. 3. Rule . a Psal. 25. 1. b Philip. 3. 20 c Iames. 4 ▪ ● d Heb. ●2 . ● . e 1. Thess. 5. ●● 4 Rule . f Ephs. 3. 14. 19. g Phillip ● . h 1. Ioh. 3. 3. 5. Rul● ▪ ● . Cor. 2. 14. i Ps. 119. 55. k Ps ▪ 119. 97. l Ps. 119. 59. m Ps. 119. 98 n Ps. 119. 11● o Ps. 119. ●● ▪ p Ps. 16. 7. * Psal. 19. 9. * Psal. 23. 4. d Psal. 3. 6. d Ier 12. 1● c Hab. 3. 16. f Luk. 13 , 1 , 2 , 3. g Ps. 1. 2. h Ps. 119 97. i v. 15. k v. 16. l Luk. 2. 51. * Rom. 15. 4. o Ier. 15. 16. c Psal. 11. 2. d Esay . 5. 11 , 12. b Isay. 63. 17. c Rom. 11. 8. d Rom. 1. 28. e Heb. 12. 10. a Ecles . 5. 15. 16. b Psal. 77. 8. c v. 11. 12. d Psal. 115. 59. e Lam. 3. 40. f Psal. 25. 7. g Iob. 14. 1. Mans natural miserie branthed out . h Isa. 59. 2. i 1. Pet. 5. 8. k 2. Cor. 2. ● & 11. An ordinarie and yet most dangerous temptation . l Deut. 32. 29. m 1. King. 21. 27. n Ionah . 3. 56. o Ecclesiast . 11. 9. p Act. 24. 15. q 1. Iohn . 1. 19. r 2. Cor. 13. 5. s Mat. 25. 3. 
A09402	----	A discourse of the damned art of witchcraft so farre forth as it is reuealed in the Scriptures, and manifest by true experience. Framed and deliuered by M. William Perkins, in his ordinarie course of preaching, and now published by Tho. Pickering Batchelour of Diuinitie, and minister of Finchingfield in Essex. Whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of Scripture explaned, or vindicated from the corrupt interpretation of the aduersarie. Perkins, William, 1558-1602. 1610 Approx. 311 KB of XML-encoded text transcribed from 141 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A09402 STC 19698 ESTC S114527 99849752 99849752 14919 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09402) Transcribed from: (Early English Books Online ; image set 14919) Images scanned from microfilm: (Early English books, 1475-1640 ; 1284:5) A discourse of the damned art of witchcraft so farre forth as it is reuealed in the Scriptures, and manifest by true experience. Framed and deliuered by M. William Perkins, in his ordinarie course of preaching, and now published by Tho. Pickering Batchelour of Diuinitie, and minister of Finchingfield in Essex. Whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of Scripture explaned, or vindicated from the corrupt interpretation of the aduersarie. Perkins, William, 1558-1602. Pickering, Thomas, d. 1625. [24], 256 p. Printed by Cantrel Legge, printer to the Vniuersitie of Cambridge, [Cambridge] : 1610. Running title reads: A discourse of witchcraft. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Witchcraft -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Judith Siefring Sampled and proofread 2003-10 Judith Siefring Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A DISCOVRSE OF THE DAMNED ART OF WITCHCRAFT ; SO FARRE FORTH as it is reuealed in the Scriptures , and manifest by true experience . FRAMED AND DELIVERED by M. WILLIAM PERKINS , in his ordinarie course of Preaching , and now published by THO. PICKERING Batchelour of Diuinitie , and Minister of Finchingfield in Essex . WHEREVNTO IS ADIOYNED a twofold Table ; one of the order and Heades of the Treatise ; another of the texts of Scripture explaned , or vindicated from the corrupt interpretation of the Aduersarie . PRINTED BY CANTREL LEGGE , Printer to the Vniuersitie of Cambridge . 1610. TO THE RIGHT HONOVRABLE , SIR EDWARD COOKE Knight , Lord chiefe Iustice of his Maiesties Court of Common Pleas ; Grace and peace . RIght Honourable : The word of God that onely Oracle of truth , hath pointed out the Enemie of mankind , by his proper Characters , in sundrie places . Our Sauiour tearmes him , the Prince of this World ; a & a b murtherer from the beginning ▪ Peter compares him to c a roaring Lyon , that rangeth abroad in the earth , seeking whō he may deuoure . His attempts in regard of their quality , are called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ subtill & deepe deuises ; yea e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plots exquisitely contriued , and orderly framed , as it were in Methode . The meaning of the holy Ghost in these and such like attributes , is , to expresse that measure of policie and power , which Satan hath reserued vnto himselfe euen in the state of his Apostasie , improoued by long experience , and instantly practised vpon the sonne , of men , that he might set vp in the world , a spirituall regiment of time , as a meane to encounter the kingdome of grace , and 〈◊〉 it were possible , to bring the same to ruine . To forbeare instances of open force made against God and his Church by other courses , for the compassing of his de●●c , how skilfully he worke , his owne aduantage , by secret opposition in the exercise of that cursed Art , which is the Subiect of the present Discourse , is a point not vnworthie your Honourable consideration . The Power of this Prince of darknesse , beeing aboue the might of all sensible Creatures , and euery way seconded by the greatnesse of his knowledge and experience , manifes●eth it selfe herein , for the most part , by workes of wonder , transcendent in regard of ordinarie capacitie , and diuersly disp●●sed by his chosen instruments of both tex●t ▪ sometime in matter of Diuination , sometime by Inchantment , sometime by rare 〈◊〉 and delusions ; otherwhiles by hurting , by cu●ing , by raising of Tempests , by speedie conuayance and transportation from place to place , &c. and all to purchase vnto himselfe admiration , feare , and faith , of the credu●ous world , which is vsually carried away , with affectation and applause of signes and wonders . His policie , appeareth in a wise and exqui●ite manner of framing and conceiuing both his practises and grounds ; the one to procure credit and intertainment , the other , that he may not faile of his purpose , but proceede vpon certenties . Touching the manner of his practise . He stands resolued , that the world hath taken notice of him to be f a lyar , and the father thereof : and therefore if he should offer to speake in his o●ne language , or informe an Art by Rules of his owne deuising ; he might haply incurre suspicion of falshood . Hereupon he composeth his courses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of counterfait and imitation , not of the actions and dealings of men , but of the order of Gods owne proceeding with his Church ; holding it a sure principle in policie , That actions will be much more effectuall , when they be framed vnto the best presidents , then when they are suted to the direction of meaner examples . To this purpose , as God hath made a Couenant with his Church , binding himselfe by promise to be their God , and requiring of them the condition of faith and obedience ; so doth Satan indent with his Subiects by mutuall confederacie , either solemnly or secretly ; whereby they bind themselues on the one part to obserue his Rules , and he on the other to accomplish their desires . Againe , God giues his Word , the Interpreter of his will , and his Sacraments , the ●eales of his promises , to which beeing rightly administred and receiued , he hath tied his own presence , and the worke of his grace in them that beleeue . Answerably to this , the Deuill giues a word of direction to his Instruments , and addeth vnto it , Charmes , Figures , Characters , and other outward Ceremonies , at the vse whereof he hath bound himselfe to be present , and to manifest his power in effecting the thing desired . Furthermore , God hath reuealed his will to the Patriarchs , Prophets , and Apostles , by familiar a conference , by b dreams , by c inspiration , by d Trances : In the same maner , Satan hath his Diuinors , and Soothsayers , his Pythonisses , his Cassandra●s , his Sibylles , to whome he maketh knowne things to come , by familiar presence , by dreames , &c. To conclude , God had in the Old Testament his Temple at Ierusalem , yea his e Oracle , from whence he spake , and gaue the answer vnto Moses : So of auncient times , the deuill erected his Temple at Dodona , and Delphos , whence he gaue his answers , for the satisfaction of the superstitio●s Heathen . Yea , and at this day , as the Ministers of God doe giue resolution to the conscience in matters doubtfull and difficult : so the ministers of Satan , vnder the name of Wise-men , and Wise-women , are at hand , by his appointment , to resolue , direct , and helpe ignorant and vnsetled persons , in cases of distraction , losse , or other outward calamities . Now the Grounds whereupon he buildeth his proceedings for certentie , are cunningly gathered from the disposition of mans heart , by naturall all corruption , and that in three speciall instances . First , he knowes that Man naturally out of the light of grace , hath but a meere Saule , indued onely with some generall and confused notions ; and as for matters of deeper apprehension touching God and heauenly things , there is a vaile of ignorance and blindnesse drawne ouer the eyes of his mind . Wherupon , though he be apt to know and worship a God , and learne his will , yet for want of information by the word , he is prone to erre in the practise of his notion . Here Satan applies himselfe to mans measure , and at his owne will , drawes the minde into error , by his delusions , and impostures . This made the g Samaritants in the Old Testament , and the superstitious h Athenians in the New , to worship an vnknowne God , that is the i Deuill . Hence it was , that the greatest Clarkes of Greece , k Thales , Plato , and the rest , for want of a better light , sought vnto the Wizzards of Egypt , whome they called Prophets , men instructed by Satan in the grounds of Diuination . And of this sort were Iannes and lambres mentioned in the l Scriptures . Hence it was also that the auncient Heathen , hauing m no Law and Testimonie from God , inquired at Soothsayers , and murmuring Inchanters ; others betooke themselues , in matters of doubt and difficultie , to the old Oracles of n Iupiter Ammon in Libya , of o Iupiter Dodonaeus at Dodona in Epirus ; of p Apollo at Delphos , of q Iupiter Trophonius in Boeotia , and the rest ; where the Deuill gaue the answer , sometimes one way , and sometimes another . Secondly , Satan by obseruation perceiueth , that man vpon a * weake and ignorant minde , is prone superstitiously to dote vpon the creatures , attributing some diuine operation or vertue to them , without any ground of Gods word , or common vnderstanding ; and consequently disposed to worship God in some worke of man , or to ioyne to the s●me worship the inuentions of man , which he hath not commanded . Vpon which ground he made the Heathen to dote vpon their wisemen , to regard h Soothsayers , and them that wrought with Spirits ; The Chaldean i Philosophers renowmed for their superstitions and Magicall courses , to make the Heauens , fatalium Legum Tabulam , ascribing that to the vertue of the Starres , which was knowne and done by Satanicall operation ; The Magicians of Persia , to admit of corruptions in their auncient good learning , and to giue themselues , vpon reading the fabulous writings of the Chaldean Sorcerers , to the sludie of vnlawfull Arts inuented by himselfe , both before and after the times of Daniel the Prophet : Lastly , the ●ncient Romanes vpon a superstitious do●age , neuer to vndertake any businesse of weight , ●isi auspicatò , vnlesse they had luckie consent and warrant from the Colledges of their Augurors erected by Romul●u . Thirdly , there is a naturall Distemper in the minde of man , shewing it selfe in these particulars , That he cannot endure to stand in feare of imminent daunger ; That he swells in an high conceit of his owne deserts , specially when he is in lower estate , then he would be ; That he will not beare a wrong done , without reuenge ; That he rests not satisfied , with the measure of knowledge receiued , but affecteth the searching of things secret , and not reuealed . When the minde is possessed with these troubled passions , with care to helpe it selfe ; then comes the Deuill , and ministreth occasion to vse vnlawf●ll means in the generall , and forceth the minde by continuall suggestion , to determine it selfe in particular vpon his owne crafts . It was the case of k Saul , and of l Nebuchadnetsar . It caused many of the Heathen Philosophers , to go from Athens to Memphis , from Grecia to Syria , from men on earth to wicked Spirits in hell , to get more illumination at the hands of the Prince of darkenesse . It mooued sundrie ●●al-contented Priests of Rome , to aspire vnto the chaire of Supremacie , by Diabolicall assistance ; yea b to exercise Magicall arts , when they were Popes : and thereby to manifest indeed , that they were not the true Successors of Simon Peter , but heyres of the vertues of Simon that Magus , who bewitched the people of Samaria , and professed to doe that by the great power of God , which he wrought by the ayde and assistance of the Deuill . If any doe thinke it strange , that Satan should in this sort oppose himselfe to the kingdome of God , and maintaine his owne principalitie , by such vngodly arts and exercises ; They must knowe , that this and all other euills come to passe euen by the will of God , who hath iustly permitted the same ; To punish the wicked for their horrible sin●es ; as Saul for his wickednesse : To auenge himselfe vpon Man for his ingratitude ; who hauing the truth reuealed vnto him , will not beleeue or obey it ; To waken and rowze vp the godly , who are sleeping in any great sinnes or infirmities ; Lastly , to trie and prooue his people , whether they will cleaue to him and his word , or seeke vnto Satan and wicked Spirits . Now from the consideration of the premisses , we conclude it a necessarie thing for the Church and people of God , to be acquainted with the dealing of Satan in this kinde , that knowing his subtill deuises , they may learne to auoyd them . For which purpose this Treatise was first framed , and now exhibited to your Lordship . The iust commendation whereof , aboue others formerly divulged touching this Argument , appeareth herein , that it serueth to the full opening and declaration of Satans Methode in the ground and practises of Witchcraft . Wherein among many other remarkable points , it may please you to take speciall notice of these particulars . I. That they doe grossely erre , who either in expresse tearmes denie that there be Witches , or in effect , and by consequent ; auouching that there is no league betweene them and the Deuill ; or affirming they can doe no such miraculous workes , as are ascribed to them . The former issueth plainly our of the bodie of the Discourse . And for the latter ; That there is a Couenant betweene them , either explicite in manner and forme , or implicite by degrees of superstitious proceeding in the vse of meanes insufficient in themselues ; is plainely taught and confirmed in the same . That Witches may and doe worke wonders , is euidently prooued ; howbeit not by an omnipotent power , ( as the 〈…〉 hath vnlearnedly and improperly tea●● 〈◊〉 ) but by the assistance of Satan their Princ●●●●ho is a powerfull Spirit , but yet a Creatu●●● well as they . And the Wonders wrough● 〈◊〉 them are not properly and simply miracles , but workes of wonder , because they exceede the ordinarie power and capacitie of men , especially such as are ignorant of Satans habilitie , and the hidden causes in nature , whereby things are brought to passe . II. That the Witch truely conuicted , is to be punished with death , the highest degree of punishment ; and that by the Lawe of Moses , the equitie whereof is perpetuall . Yea euen the better Witch of the two in common reputation , because both are equally enemies to God , and all true religion ; and it is well knowne by true experience , that all professed Sorc●rers , are guiltie of many most monstrous impieties . III. That the Miracles of the Popish Church at this day , are indeed either no Miracles , or false and deceitfull workes . Touching corporall presence in the Sacrament , which they affirme to be by miracle ; If it were true , then miracles were not yet ceased , but should still be as ordinarie in the Church , as are the Sacraments . A point not onely confuted in the latter part of this Treatise , but also by the testimonie of purer Antiquitie . Augustine saith , That miracles were once necessarie to make the world beleeue the Gospel ; but he that now seekes a signe that he may beleeue , is a wonder , yea ● monster in nature . Chrysostome conclude● 〈◊〉 on the same grounds , that there is now in the Church , no necessitie of working Miracles ; and calles him a false Prophet that now takes in hand to worke them . Againe , if there be a miracle in the Sacrament , it is contrarie to the nature of all those that were wrought , either by Moses and the Prophets , or by Christ , and his Apostles . For they were apparent to the eye , but this is insensible ; and therfore neither of ●orce to mooue admiration , nor to conuince the minde of man , and make him to beleeue . As for those , which are pretended to be wrought by Saints in that church ; if we make recourse to the Primitiue times , wherein God gaue the gift , to breede faith in the Gentiles ; we shall finde that the power of producing such workes , was neuer actually inherent in the Apostles , but dispensed by their ▪ in the Name of Christ : Neither was it in their libertie , to worke miracles , when they would , but when it pleased God , vpon speciall cause ▪ to ca●l them thereunto . And i● neither the power nor the will was in them , much lesse is it likely to be sound in any of the Saints . And for their Reliques , of what name soeuer , so greatly magnified and resorted vnto ; we denie there is any such vertue in them . For they may not be thought to be more effectuall then the hem of Christs garment , from which the power of healing the woman did not proceede , but from himself● : Or , then the Napkin of Paul , which did not cure the sicke , but the power of God onely , dispensed by the hands of Paul. Miracles therefore , auouched by them , to be wrought at the Tombs & Statues of Saints , and by their reliques and monuments , are but meere Satanicall wonders , seruing to maintaine Idolatrie and superstition ; and are in truth , no better then ●the wonders of the Donatists in S. Augustines time , aut figmenta mond●●cium hominum , aut port●nta fallacium spirituum . IV. That the light of the Gospel purely preached , is a soueraigne meane , to discoue● & con●ound the power and policie of Sa●●n in Witch-craft and Sorcerie . The wo●d of God preached , is the weap●n of the Christians warfare , and is mightie through God to cast downe strong bolds . At the dispensation of i● by the disciples of Christ , Satan fall from heauen a● lightning . After the ascension of Christ into Heauen , in the times of Claudius Cesar * , the Deuill stirred vp sundrie persons , who in regard of the admirable works which they did , by the helpe of Magicke and Sorcerie , were accounted as Gods , and their Statues erected and worshipped with great reuerence . Amongst the rest , one Simon , called by a kinde of eminencie ; Magus , practising his trade with successe , to the admiration of the multitude , was holden to be the great power of God. Whose dealing was first discouered by the light of the word , shining in the Ministery of the Apostles , and himselfe conuicted with such euidence of truth , to be an Instrument of Satan , that he was forced at length to flie ou● of Sama●i● into the Westerne parts , as Eusebius recordeth in his Ecclesiasticall Historie . By this , Christ the true angel of the Couenant , lo●ked and bound vp Satan for a 1000. yeares after his ascension , that he might not be so generally powerfull in seducing the Gentiles , as he had beene before his incarnation . But toward the expiration of those yeares , when corruption began to creepe into the Papacie ; when the Bishops affected that Sea , and aspired vnto it by Diabolicall arts ; when the Canons , Decrees , Sentences , Synod●lls , De●r●ialls , Clemen●ines , Extrauagants , with other Laws and Constitutions , preuailed aboue the Scriptures ; then began Satan againe to erect his kingdome , and these workes of iniquitie to be set abroach . Th●se points together with the whole work ensueing ▪ I humb●y commend to your Honorable patronage , that vnder your protection they may freely passeth the common view of the world . Wherin if I seem ouer-bold , thus to presse vpon your Lordship vnknowne ; my answer in at hand ; That all by-respects 〈◊〉 part , I haue beene hereunto induced many waies . First , vpon a reuerent opinion of those rare gifts of knowledge and pietie ; wherewith God hath beautified your person , ●nd thereby aduanced you to high place , and estimation in this Common-wealth ; Whereof those your graue and indicious speeches , euen in the weightiest matters touching God and Cesar , as also those many learned writings , haue giuen large testimonie . Frō which hath issued the greatnes of your Name , both in the present iudgement of the world , and in future expectation . Next out of a resolued perswasion of your Honourable disposition , as in generall to the whole house of Leui , so particularly to those , whose labours haue fruitfully flowed out of the Schooles of the Prophets , amongst whome the Author of this booke , in his time , was none of the meanest . Lastly , by the consideration of the Argument arising out of a Law Iudiciall , agreeable to the calling and qualitie of a Iudge . A Law penall in regard of the offence , and therefore sutable to his proceedings , whose office is to heare with fauour , to determine with equitie , to execute iustice with moderation . A law of the highest , and greatest weight , immediately concerning God and his Honour , and therefore appertaining to him , that sits in the place of God , to maintane his right , that he may be with him , in the cause and iudgement . By such Motiues , I haue incouraged my 〈◊〉 , vnder assurance of your Lordships pardon , to present you with that , wherein you are most deseruedly interessed ; further intreating your fauourable interpretation and acceptance , both of the qualitie of the Worke , and of the paines of the Publisher . And thus heartily wishing to your Lordship increase of grace and honour , with a daily influence of blessing and direction from heauen , vpon your graue consultations and employments , I humbly take my leaue , and commend you to the grace of God , by whome doe rule all the Iudges of the earth . Finchingfield . Octob. 26. 1608. Your L. in all Christian dutie to be commanded , THOMAS PICKERING . A Table of the Contents . The entrance into the Discourse . Pag. 1. CHAP. I. Of the Nature of Witchcraft in generall . That VVitchcraft is an Art. 4 That VVitchcraft is a wicked Art. 7 The ende of VVitchraft : To worke wonders . 8 The grounds of working wonders , discontentment and Curiositie . 9 That wonders are wrought by Satans assistance . 12 The sorts of wonders . True wonders wrought onely by God. 13 , 14 Ly●●g wonders wrought by Satan and his instruments . 18 That Satan is able to doe extraordinarie works by the helpe of Nature . 19 The sorts of Lying wonders . 22 1. Illusions , of the Senses . 22 Minde . 22 2. Reall workes . 27 That Satan cannot change one creature into another . 33 Gods Permission of the practises of Witchcraft . Why he permitteth them ? 38 Satan cannot go beyond his permission . 39 CHAP. II. Of the Ground of all the practises of Witchcraft . That there is a league betweene Satan and the Witch . 42 This League is twofold . Expresse or open . 47 Secret ; and the degree , thereof . 51 CHAP. III. Of the Parts of Witchcraft , and first of Diuination . How Satan beeing a creature , reuealeth things to come . 56 Diuination by meanes , which are the true creatures of God ▪ As , By the flying and noise of Birdes . 66 By the Intralls of Beasts . 67 By the starres called Iudiciarie Astrologie . 73 That Predictions by the Starres are vnlawfull . 75. 86 Of the Obseruation of the Signe . 88 Of the choise and obseruation of daies . 91 By Dreames ; Diuine . 93 Naturall . 95 Diabolicall . 97 Notes of Difference to know them each from other . 100 By Lots . Diuination by counterfeit meanes ; N●cromancie . 107 Whether that which was raised by the Witch of Endor , was true Samuel , or no ? 109 Diuination without meanes ; by immediate assistance of a familiar Spirit . 121 Practised two waies . 1. When the spirit is within the Witch . 122 2. When he is out of the Witch . 123 The Difference betweene Traunces diuine and diabolicall . 124 CHAP. IV. Of working Witchcraft . The parts of it . Inchantment ; What it is . 127 What a Charme is . 130 Whether the Charme be in it selfe effectual to worke wonders . 133 Particular practises referred to Inchantment . 148 Iugling : consisting in delusion and sleight . 157 That the wonders done by the Sorcerers of Egypt befor● Pharaoh , were lrgling sleights , and not true and reall works . 160 CHAP. V. Of Witches . What a Witch is . 167 How many Sorts of Witches . 173 The bad Witch . 173 The good Witch the worser of the two . 174 That the word : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the 70. signifies a Witch . 178. CHAP. VI. Of the punishment of Witches . Why Witches are and ought to be punished with Death . 182 CHAP. VII . The Application of the Doctrine of Witchcraft to the present times . Here foure Points are handled . I. Whether the Witches of our times● be the same with those , which are condemned by this Law of M●ses . 186 Reasons proouing that they are . 186 Allegations to the contrarie answered . 188. 194. &c. II. How we may be able in these daies to discerne and discouer a Witch . 199 The Meanes of Discouerie two : 200 1. Examination , vpon Presumptions . ●00 2. Conuiction vpon proofes lesse sufficient : 205 more sufficient . 211 The causes mouing Satan to further their discouerie . 215 Why all Witches are not speedily detected by Satans meanes . 216 , 217 III. What Remedie may be vsed to preuent or cure the hurts of Witchcraft . 219 Remedies of two Sorts . Lawfull , either preseruatiue or restoratiue . 219 Preseruatiue concerning Persons . 219 Whether the child of God may be bewitched or no ? 222 Concerning places of abode . 224 Restoratiue . How whole countries may be cured . 227 How particular persons may be cured . 229 False and vnlawfull Remedies prescribed by the Church of Rome . Generall . The gift of casting out of Deuills . 232 That there is no such gift in the church , since the daies of the Apostles . 232 Partic●●r , siue . The name Iesus . 239 The vse of Saints Reliques . 241 The Signe of the Grosse . 243 Hallowing of Creatures . 244 Exorcismes . 245 IV. Whether the witches of our times are to be punished with death , and that by vertue of this Law of Moses ? 246 Reasons proouing that they ought . 247 Obiections answered . 251 The Table of the Texts of Scripture . Chap. vers . Pag. Genesis . 3 20. 226 12 8 226 30 37 141 37 7 94   9 94 41 25 94 44 5 69 Exodus . 7 21 166   11 163   12 165 8 14 166   19 40. 164   8 165 14 21 13 22 18 1   20 182 32 28 254 9 11 164 Leuiticus . 16 8 106 19 31 121 20 27 121 29 19 182 Numbers . 12 6 93 22 6 129 23 23 130 25 8 254 35 31 180. 183 Deuteronom . 1 17 93 13 1 38   2 103   3 93   5 182   6 250 17 3 249 18 9 220   10 67. 73. 92   11 43. 108     121. 127   18 228 20 5 225 Iosh●a . 7 15 106 10 13 14 14 2 106 I. Samuel . 10 21 106 15 23 8 28 8 126   9 122   19 62.108 I. Kings . 17 21 116 22 22 40 II. Kings . 2 21 245 4 34 116 13 21 242 20 11 14 II. Chron. 30 18 226 Iob. 1 16 28   21 157 33 15 94 Psalmes . 58 5 42. 143 92 10 221 106 30 235 136 4 15 Proverbes . 16 33 106 18 18 106 Ecclesiastes . 1 9 64 9 2 223 10 11 128 Isaiah . 8 19 108   20 ibid. 47 13 74 Ieremie . 23 25 93 Ezekiel . 21 21 67 Daniel . 2 1 102   2 74 3 25 14 4 30 34 6 22 14 8 16 102 11 3 58 Matthew . 1 20 94 2 13 ibid. 4 9 43 7 22 23. 35 12 27 234 14 20 14 20 34 17 Marke . 5 12 41 16 17 234. 237 16 18 232   19 ibid. Luke . 10 17 36   18 227 12 54 71 13 16 222 Iohn . 11 43 17 Acts. 3 6 151   12 16   16 151 5 15 242 7 22 82 8 9 173 10 11 126 13 6 173   8 ibid. 16 16 122. 151 19 12 242   13 2●5 . 240 Romanes . 8 1 199 I. Corinth . 6 5 230 12 vlt. 36 14 22 233 II. Corinth . 4 4 5 11 14 147 12 2 124 Galatians . 3 1 23. 158 5 20 179 Ephesians . 6 12 5 Philippians . 2 10 241 Colossians . 2 15 198 II. Thessal . 2 9 28. 238   10 39   11 ibid. I. Timoth. 1 20 230 4 4 245 II. Timoth. 3 8 160. 163 Hebrewes . 10 28 182 Reuelat. 14 13 110. 115 21 8 179 22 15 ibid. " Ecclesiasticus . " 46 20 112 Tobit . 6 7 226 FINIS . A Discourse of Witchcraft . Exod. 22. 18. Thou shalt not suffer a Witch to liue . THis text containeth one of the Iudiciall Lawes of Moses touching the punishment of Witchcraft : which argument I haue chosen to intreat of , for these causes : First , because Witchcraft is arife and common sinne in these our daies , and very many are intangled with it , beeing either practitioners thereof in their owne persons , or at the least , yeilding to seeke for helpe and counsell of such as practise it . Againe , there be sundrie men who receiue it for a truth , that Witchcraft is nothing else but a meere illusion , and Witches nothing but persons deluded by the Deuill : and this opinion takes place not onely with the ignorant , but is holden and maintained by such as are learned , who doe auouch it by word and writing , that there be no witches , but as I said before . Vpon these and such like considerations , I haue beene mooued to vndertake the Interpretation of this Iudiciall law , as a sufficient ground of the doctrine which shall be deliuered . In handling whereof , two things are distinctly to be considered . The first , what is a Witch . The second , what is her due and deserued punishment . And both these beeing opened and handled , the whole meaning of the law will the better appeare . For the first . To giue the true descriptiō of a Witch , is a matter of great difficultie , because there be many differences and diuersities of opinions touching this point ; and therefore that we may properly and truly define a Witch , we must first pause a while in opening the nature of Witchcraft , so farre forth as it is deliuered in the bookes of the Old and New Testament , and may be gathered out of the true experience of learned and godly men . Touching Witchcraft therefore I will consider three points : I. What witchcraft is . II. What is the ground of the whole practise thereof . III. How many kinds and differences there be of it . CHAP. I. Of the Nature of Witchcraft . TO begin with the first : According to the true meaning of all the places of holy Scripture which treate of this point , it may be thus described : Witchcraft is a wicked Arte , seruing for the working of wonders , by the assistance of the Deuill , so farre forth as God shall in iustice permit . Sect. I. I say it is an Arte , because it is commonly so called and esteemed amongst men , and there is reason why it should be thus tearmed . For as in all good and lawfull arts , the whole practise thereof is performed by certaine rules and precepts , and without them nothing can be done : so Witchcraft hath certaine superstitious grounds and principles whereupon it standeth , and by which alone the seats and practises thereof are commonly performed . If it be demaunded , what these rules be , and whence they had their beginning , considering that euery Arte hath reference to some author , by whom it was originally taught and deliuered ? I answer , that they weare deuised first by Satan , and by him reuealed to wicked and vngodly persons of auncient times , as occasion serued : who receiuing them from him , became afterward , in the iust iudgement of God , his instruments to report and conuey them to others from hand to hand . For manifestation whereof , it is to be considered , that God is not onely in generall a Soueraigne Lord and King ouer all his creatures , whether in heauen or earth , none excepted , no not the deuills themselues ; but that he exerciseth also a speciall kingdome , partly of grace in the Church militant vpon earth , and partly of glorie ouer the Saints and Angels , members of the Church triumphant in heauen . Now in like manner the Deuill hath a kingdome , called in Scripture the kingdom of darknes , whereof himselfe is the head and gouernour , for which cause he is tearmed a the Prince of darknes , b the God of this world , ruling and effectually working in the hearts of the children of disobedience . Againe , as God hath enacted Laws , whereby his kingdome is gouerned , so hath the deuill his ordinances , whereby he keepeth his subiects in awe and obedience , which generally and for substance , are nothing else but transgressions of the very lawe of God. And amongst thē all , the precepts of Witchcraft are the very chiefe and most notorious . For by them especially he holds vp his kingdome , and therefore more esteemeth the obedience of them , then of other . Neither doth he deliuer them indifferently to euery man , but to his owne subiects , the wicked ; and not to them all , but to some speciall and tried ones , whome he most betrusteth with his secrets , as beeing the fittest to serue his turne , both in respect of their willingnesse to learne and practise , as also for their abilitie to become instruments of the mischiefe , which he intendeth to others . If it be here asked , whence the deuill did fetch and conceiue his rules ? I answer , out of the corruption and deprauation of that great measure of knowledge he once had of God , and of all the duties of his seruice . For that beeing quite depraued by his fall , he turnes the same to the inuenting and deuising of what he is possibly able , against God and his honour . Hereupon , well perceiuing that God hath expressely commanded to renounce , and abhorre all practises of Whitchcraft , he hath set abroach this art in the world , as a maine pillar of his kingdome , which notwithstanding is flatly and directly opposed to one of the maine principall lawes of the kingdome of God , touching the seruice of himselfe in spirit and truth . Againe , the reason why he conueies these vngodly principles and practises from man to man is , because he finds in experience , that things are farre more welcome and agreeable to the common nature of mankinde , which are taught by man like vnto themselues , then if the deuill should personally deliuer the same to each man in speciall . Hereupon , he takes the course at first to instruct some fewe onely , who beeing taught by him , are apt to conuey that which they know to others . And hence in probabilitie this deuillish trade , had his first originall and continuance . Sect. II. In the second place , I call it a wicked art , ●o distinguish it from all●good and lawfull a●●s , taught in schooles of learnin● which 〈◊〉 they are war●antable by the word of God ▪ so are they no lesse profitable and necessary in the Church . Againe , to shewe the nature and quali●ie of 〈◊〉 , that it is a most vngracious and wicked art , as appear●th by the Scriptures . For when Saul had broken the expresse commandement of God ▪ in sparing Agag , and the best things , Samuel tells him , th●t rebellion and disobedience is as the sinne of Witchcraft , that is , a most horrible and 〈…〉 , like vnto that wicked , capitall , and 〈◊〉 sinne , 1. Sam. 15. 23. Sect. III. Thirdly , I ●dde ▪ te●●ing to the working or producing of wonders , wherein is noted the pro●er ende of this art , whereby I put a further difference betweene it , and others that are godly and lawfull . Now if question be mooued , why man should desire 〈◊〉 Witchcraft to worke wonders 〈…〉 the true and proper cause is 〈…〉 first temptation , whereby the deuill preuailed against our first parents , had inclosed within it many sinnes : for the eating of the forbidden fruit , was no small or single offence , but as some haue taught , contained in it the breach of euery commandement of the Morall lawe . Amongst the rest , Satan laboured to bring them to the sinne of discontentment , whereby they sought to become as Gods ; that is , better then God had made them , not resting content with the condition of men . 〈◊〉 his sinne was then learned ▪ and could neuer since b● forgotten , but continually is deriued from them to al their poster●ie , and now is become so common a corruption in the whole nature of flesh and blood , that there is scarce a man to be found ; vvho is not originally tainted therevvith as he is a man. This corruption shevves it selfe principally in tvvo things , both vvhich are the maine causes of the practises of Witchcraft . First , in mans outwardest●●e ; for ▪ lie beeing naturally possessed with a loue of himselfe , and an high conceit of his owne deseruing , when he liues in base and low estate , whether in regard of pouertie , or want of honour and reputation , which he thinkes by right is due vnto him : he then growes to some measure of griefe and sorrow within himselfe . Hereupon , he is mooued to yeeld himselfe to the deuill , to be his vassall and scholler in this wicked art , supposing that by the working of some wonders , he may be able in time to releeue his pouerty , and to purchase to himselfe credit and countenance amongst men . It were easie to shew the truth of this , by examples of some persons , who by these meanes haue risen from nothing , to great places and preferments in the world . In stead of all , it appeareth in certain Popes of Rome , as Syluester the second , Benedict the eight , Alexander the sixt , Iohn the ●0 . and twentie one , &c. who for the attayning of the Popedom ( as histories record ) gaue thēselues to the deuil in the practise of witchcraft , that by the working of wonders , they might rise frō one step of honour to another , vntill they had seated themselues in the chaire of the Papacie . So great was their desire of eminencie in the Church , that it caused them to dislike meaner conditions of life , and neuer to cease aspiring , though they incurred thereby the hazard of good conscience , and the losse of their soules . The scond degree of discontentment , is in the minde and inward man ; and that is curiositie , when a man resteth not satisfied with the measure of inward gifts receiued , as of knowledge , wit , vnderstanding , memorie , and such like , but aspires to search out such things as God would haue kept secret : and hence he is mooued to attempt the cursed art of Magicke and witchcraft , as a way to get further knowledge in matters secret and not reueiled , that by working of wonders , he may purchase fame in the world , and consequently reape more benefit by such vnlawfull courses , then in likelihood he could haue done , by ordinarie and lawfull meanes . Sect. IV. Fourthly , it is affirmed in the description , that Witchcraft is practised by the assistance of the Deuill , yet the more fully to distinguish it from all good , lawfull , and commendable arts . For in them experience teacheth , that the Arts-master is able by himselfe to practise his art , & to doe things belonging thereunto , without the help of another . But in this it is otherwise ; for here the worke is done by the helpe of another , namely , the Deuill , who is confederate with the Witch . The power of effecting such strange works , is not in the art , neither doth it flow from the skill of the sorcerer , man-or-woman , but is deriued wholly ▪ from Satan , and is brought into execution by vertue of mutuall consederacie ▪ betweene him and the Magician . Now that this part of the description may be more clearely manifested , 〈…〉 procede to a further point , 〈…〉 kind of wonders they be which are ordinarily wrought by the ministerie and power of the deuill . § 1. Wonders therefore be of two sorts ; either true and plaine , or lying and deceitfull . A true wonder is a rare worke , done by the power of God simply , either aboue , or against the power of nature , and it is properly called a miracle . The Scripture is plentifull in examples of this kind . Of this sort , was the deuiding of the redde sea , and making it drie land by a mighty east wind , that the children of Israel might passe through it , Exod. 14. 21. For though the East wind be naturall of great force to mooue the waters , and to drie the earth ; yet to part the sea asunder , and to make the waters to stand as walls on each side , and the bottome of the sea as a pauement , this is a worke simply aboue the naturall power of any wind , and therefore is a miracle . Again , such were the wonders done by Moses and Aaron before Pharaoh in Egypt , one whereof , in stead of many , was the turning of Aarons rodde into a serpent , a worke truely miraculous . For it is aboue the power of naturall generation , that the substance of on creature should be really turned into the substance of another , as the substance of a roode into the substance of a serpent . Of the like kinde , were the standing of the Sunne in the firmament without moouing in his course , for a whole day , losh . 10. 13. the going backe of the Sunne in the firmament tenne degrees , 2. King. 20. 11. the preseruation of the three men , Shadrach , Meshach , and Abednego in the midst of the hoat fierie fornace , Dan. 3. 25. and of Daniel in the lyons den , Dan. 6. 22. the feeding of fiue thousand men , beside women and children , with fiue loaues and two fishes , Matth. 14. 20. 21. the curing of the eyes of the bling man , with spittle and clay tempered together , Ioh. 9. 6. 7. &c. Now the effecting of a miracle in this kind , is a work proper to God onely ; and no creature , man , or Angel , can doe any thing either aboue or contrarie to nature , but he alone which is the Creator . For as God in the beginning made all things of nothing , so he hath reserued to himselfe , as a peculiar work of his almightie power , to change or abolish the substance , propertie , motion and vse of any creature . The reason is , because he is the author and creator of nature , and therefore at his pleasure , is perfectly able to command , restraine , enlarge , or extend the power & strēgth thereof , without the helpe or assistance of the creature . Againe , the working of a miracle is a kind of creation , for therein a thing is made to be , which was not before . And this must needs be proper to God alon , by whose power , things that are , were once produced out of things that did not appeare . The conclusion therefore must needs be this , which Dauid confesseth in the Psalme : God onely doth wondrous things , Psalme 136. 4. that is , works simply wonderfull . But it is alleadged to the contrarie , that the Prophets in the old Testament , and the Apostles in the new , did worke miracles . I answer , they did so , but how ? not by their owne power , but by the power of God , beeing onely his instruments , whom he vsed for some speciall purpose in those works : and such as did not themselues cause the miracle , but God in and by them . The same doth Peter and Iohn acknowledge , when they had restored the lame man to the perfect vse of his limmes , that by their power and godlinesse , they had not made the man to goe , Act. 3. 13. Againe , it is obiected , that our Sauiour Christ in his manhood wrought many miracles , as those before mentioned , and many more . Ans. Christ as he was man did something in the working of miracles , but not all . For in euery miraculous worke there be two things , the worke it sel●e , and the acting or dispensing of the work : the work it selfe , being for nature and substance miraculous , considering it was aboue or against the order of natural causes , did not proceed ●rom Christ as man , but from him as God ; but the dispensation of the same , in this or that visible manner● to the viewe of men , was done and performed by his manhood . For example ; The raising vp of Lazarus out of the graue , hauing beene dead foure daies , was a miracle● to the effecting whereof , both the Godhead & the manhood of Christ ●ōcurred , by their seueral & distinct actiōs . The manhood onely vttered the voice , and bad Lazarus come forth , but it was the godhead of Christ that fetched his soule from heauen , and put it againe into his bodie , yea , which gaue life and power to Lazarus , to heare the voice vttered , to rise and come forth . Ioh. 11. 43. In like manner , when he gaue sight to the blinde , Matth. 20. 34. he touched their eyes with the hands of his manhood , but the power of opening them , and making them to see , came from his Godhead , whereby he was able to doe all things . And in all other miraculous workes which he did , the miracle was alwaies wrought by his diuine power onely ; the outward actions and circumstances that accompanied the same , proceeded from him as he was man. Now , if Christ as he is man , cannot worke a true miracle , then no meere creature can doe it , no not the Angels themselues , and consequently not Satan , it beeing a meere supernaturall worke , performed onely by the omnipotent power of God. § 2. The second sort of wonders , are lying and deceitfull , which also are extraordinarie workes in regard of man , because they proceed not from the vsuall and ordinarie course of nature : and yet they be no miracles , because they are done by the vertue of nature , and not aboue or against nature simply , but aboue and against the ordinarie course thereof : and these are properly such wonders , as are done by Satan and his instruments ; examples whereof wee shall see afterwards . If any man in reason thinke it not likely , that a creature should be able to worke extraordinarily by naturall means , he must remember , that though God hath reserued to himselfe alone the power of abolishing and changing nature , the order whereof he set and established in the creation , yet the alteration of the ordinarie course of nature , he hath put in the power of his strongest creatures , Angels and deuills . That the Angels haue receiued this power , and doe execute the same vpon his command or permission , it is manifest by Scripture , and the proofe of it is not so necessarie in this place . But that Satan is able to doe extraordinarie workes by the helpe of nature ( which is the question in hand ) it shall appeare , if we consider in him these things . First , the Deuil is by nature a spirit , & therfore of great vnderstanding , knowledge , & capacitie in all naturall things , of what sort , qualitie , & cōdition soeuer , whether they be causes or effects , whether of a simple or mixt nature . By reason whereof he can search more deeply & narrowly into the grounds of things , then all corporall creatures that are clothed with flesh and blood . Secondly , he is an auncient spirit , whose skil hath beene confirmed by experience of the course of nature , for the space almost of sixe thousand yeares . Hence he hath attainted to the knowledge of many secrets , and by long obseruation of the effects , is able to discern and iudge of hidden causes in nature , which man in likelyhood cannot come vnto by ordinarie meanes , for want of that opportunitie both of vnderstāding and experience . Hereupon it is , that whereas in nature there be some properties , causes , and effects , which man neuer imagined to be ; others , that men did once know , but are now forgot ; some , which men knewe not , but might know ; and thousands which can hardly , or not at all be known : all these are most familiar vnto him , because in themselus they be no wonders , but only misteries and secrets , the vertue and effect whereof he hath sometime obserued since his creation . Thirdly , he is a spirit of wonderfull power and might , able to shake the earth , and to confound the creatures inferiour to him in nature and condition , if he were not restrained by the omnipotent power of God. And this power , as it was great by his creation , so it is not impayred by his fall , but rather increased and made more forcible by his irreconciliable malice he beareth to mankind , specially the seede of the woman . Fourthly , there is in the deuil an admirable quicknes and agilitie , proceeding from his spirituall nature , whereby he can very speedily and in a short spoce of time , conuay himselfe and other creatures into places farre distant one from another . By these ●ower helpes , Satan is inabled to doe strange workes . Strange I say to man , whose knowledge since the fall is mingled with much ignorance , euen in naturall things ; whose experience is of short continuance , and much hindered by forgetfulnes ; whose agilitie by reason of his grosse nature , is nothing , if he had not the helpe of other creatures ; whose power is but weaknes and infirmity in comparison of Satans . 〈◊〉 if their be any further doubt , how Satan can by these helpes worke wonders , we may be resolued of the truth thereof by considering three other things . First , that by reason of his great knowledge and skill in nature he is able to apply creature to creature , and the causes efficient to the matter , and therby bring things to passe , that are in common conceit impossible . Secondly , he hath power to mooue them , not onely according to the ordinary course , but with much more speed and celeritie . Thirdly , as he can apply and mooue , so by his spirituall nature he is able , if God permit , to conuey himselfe into the substance of the creature , without any penetration of dimensions : and beeing in the creature , although it be neuer so solide , he can worke therein , not onely according to the principles of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues . Thus it appeareth , that the deuill can in generall worke wonders . § 3. Now more particularly , the deuills wonders are of two sorts . Illusions , or reall actions . An illusion is a worke of Satan , wherby he deludeth or deceiueth man. And it is two-fold ; either of the outward senses , or of the minde . An illusion of the outward senses , is a worke of the deuil , wherby he makes a man to thinke that he heareth , seeth , feeleth or toucheth such things as indeede he doth not . This the deuill can easily doe diuers waies , euen by the strength of nature . For example , by corrupting the instruments of sense , as the humor of the eye , &c. or by altering and changing the ayre , which is the meanes whereby we see , and such like . Experience teacheth vs , that the deuill is a skilfull practitioner in this kind , though the means whereby he worketh such feats , be vnknowne vnto vs. In this manner Paul affirmeth that the Galatians were deluded , whē he saith , O foolish G●latians who hath bewitched you ? Gal. 3. 1. Where he vseth a word * borrowed from the practise of witches and sorcerers , who vse to cast a miste ( as it were ) before the eyes to dazle them , and make things to appeare vnto them which indeede they doe not see : and the ground of Pauls comparison is that which hee takes for a graunted truth , that there be such delusions whereby mens senses are and may be corrupted by Satanicall operation . Thus againe the deuill by the Witch of Endor deceiued Saul in the appearance of Samuel , ● . Sam. 28. making him beleeue that it had beene Samuel indeed , whereas it was but a mere coun●erfeit of him , as shal appeare hereafter . Againe , the deuill knowing the constitutions of men , and the particular diseases whereunto they are inclined , taks the vantage of some , and secondeth the nature of the disease by the cōcurrence of his owne delusion , thereby corrupting the imagination , and working in the minde a strong perswasion , that they are become , that which in truth they are not . This is apparant in that disease ▪ which is tearmed Lycanthropia , where some , hauing their brains possessed and distempered with melancholy , haue verily thought themselues to bee wolues , and so behaued themselues . And the Histories of men in former ages , haue recorded strange testimonies of some , that haue been thus turned into wolues , lyons , dogges birds , and other creatures , which could not be really in substance , but onely in appearance , and phantasie corrupted , and so these records are true . For God in his iust iudgement , may suffer some men so to be bewitched by the deuill , that to their conceit th●y may seeme to be like these bruit beaste , though indeede they remaine true 〈◊〉 still . For it i● a worke surmounting the deuills power , to change the substance of any one creature , into the substance of another . By this kind of delusion the Church of Rome , in the times of blindnesse and ignorance , hath taken great aduantage , and much encreased her riches and honour . For there be three points of the religion of that Church , to wi●●e , Rurgatorie , Inuocation of 〈◊〉 Saints , and honouring of Reliques , whereby she hath notably inriched her selfe , all which had their first foundation from these and such like Satanicall impostures . For the onely way , whereby they haue brought the common sort to yeeld vnto them , both for beleefe and practise , hath beene by deluding their outward sense● , with false apparitions of ghosts and soules of men , walking and ranging abroad after their departure , and such like● wherby simple persons , ignorant of their fetches and delusions , haue beene much affrighted , a●d caused thorough extremitie of feare and dread , to purchase their owne peace and securitie , by many and great expenses . And indeede these were the strongest arguments that euer they had , and which most preuailed with the common people , as is manifest in stories of all nations and ages , where such deceits haue taken place , though oftentimes by the iust iudgement of God , they were taken in their craft , and their feat● reuealed . The second kind of illusion , is of the minde , whereby the deuill deceiues the minde , and makes a man thinke that of himselfe which is not true . Thus experience teacheth , that he hath deluded men both in former and latter times , who haue auouched and professed themselues to be kings , or the sonnes of Kings . Yea , some haue holden themselues to be Christ , some to be Elias , some to be Iohn the Baptist , and some extraordinarie Prophets . And the like concei●s haue entred into the minds of sundrie Witches , by the suggestion and perswasion of the deuill . To whome , when they haue wholly resigned their soules and bodies , they haue beene mooued to beleeue things impossible touching themselues , as that they haue indeed beene changed into other creatures , as catts , birds , mise , &c. The inquisitions of Spaine & other countries , wherein these and such like things are recorded touching Witches really metamorphosed into such creatures , cannot be true ; considering that it is not in the power of the deuill , thus to change substāces into other substāces . And those conuersions recorded by them , were onely Satans illusions , wherewith the mindes of Witches were possessed , and nothing else ; which though they were extraordinarie , ( as the rest of this kinde are ) yet they went not beyond the power of nature . The second sort of the deuills wonders , are reall workes , that is , such as are indeede that which they seeme and appeare to be . These , howsoeuer to men that knowe not the natures of things , nor the secret and hidden causes thereof , they may seeme very strange and admirable , yet they are no true miracles , because they are not aboue and beyond the power of nature . If it be here alleadged , that the deuils workes are not reall and true actions , because the holy Ghost calleth them Lying wonders , 2. Thes. 2. 9. I answer , that they are called Lying wonders , not in respect of the workes themselues , for they were workes truely done and effected ; but in regard of the deuills end and purpose in working thē , which is to lie vnto men , and by them to deceiue . The truth of which point will appeare in the viewe of some particular examples . First ▪ we read in the historie of Iob , that Satan brought downe fire from heauen , which burnt vp Iobs sheep and seruants ; and caused a mightie winde to blowe downe the house vpon his children , as they were feasting , to destroy them . Againe , he smot the bodie of Iob with botches and boyles . All these were true & reall works , very strange & admirable , and yet no miracles , because they exceeded not the compasse of nature . For first , when he cast downe the fire from heauen , he did not create the fire of nothing , for that is a worke proper to God alone , but applied creature to creature , and therefore produced such a matter as was fit to make fire of . If it be demanded , how he is able to doe this ? we must remember , that his knowledge in naturall causes is great , and therefore he was not ignorant of the materiall cause of fire , which beeing throughly knowne and founde out , Satan brought fire vnto it , and so putting fire to the matter of fire , he brought it downe by his power and agilitie from heauen , vpon the cattell and seruants of Iob. Againe , the winde which blewe downe the house , where his sonnes and daughters were eating and drinking , was not created by the deuill , but he knowing well the matter wherof winds are generated naturally , added matter to matter , and thence came the winde ; whereunto he ioynes himselfe , beeing a spirit of a swift and speedie nature , and so makes it , for his own purpose , the more violent and forcible . Thirdly , he smote Iobs bodie with sore boyles , from the crowne of his head to the sole of his foote . Now this may seeme strange , that he should haue such power ouer mans body , as to cause such diseases to breed in it . Therefore we are further to vnderstand , that his knowledge extendeth it selfe to the whole frame and disposition of mans bodie , whereby it comes to passe , that the causes of all diseases are well knowne vnto him , and he is not ignorant ho●e the humours in the bodie may be putrified , and what corrupt humours will breede such and such diseases , and by what meanes the aire it selfe may be infected : hereupon preparing his matter , and applying cause to cause , he practised vpon the bodie of Iob , and filled him with grieuous sores . Another example of Satans reall workes is this . By reason of his great power and skill , he is able to appeare in the forme and shape of a man , and resemble any person or creature , and that not by deluding the senses , but by assuming to himselfe a true body . His power is not so large , as to create a bodie , or bring againe a ●oule into a bodie , yet by his dexteritie and skill in naturall causes he can worke wonderfully . For he is able , hauing gathered together fit matter , to ioyne member to member , and to make a true bodie , either after the likenes of man , or some other creature ; and hauing so done , to enter into it , to mooue and stirre it vp and downe , and therein visibly and sensibly to appeare vnto man ; which though it be a strange worke , and besides the ordinarie course of nature , yet it is not simply aboue the power thereof . For a third instance . The deuill is able to vtter a voice in plaine words and speach , answerable to mans vnderstanding in any language . Not that he can take vnto himselfe beeing a spirit , an immeadiate power to speake or frame a voyce of nothing without meanes , but knowing the naturall and proper causes and meanes by which men doe speake , by them he frames in himselfe the voyce of a man , and plainely vtters the same in a knowne language . In this manner he abused the tongue and mouth of the serpent , when in plaine words he tempted Eue to eate the forbidden fruit . Now it is to be remembred here , that when the deuill speakes in a creature , it must be such a creature , as hath the instruments of speach , or such whereby speach may be framed and vttered , not otherwise : for it was neuer heard that he spake in a stocke or a stone , or any created entity , that had not the meanes and power of vttering a voice , at least in some sort ; it beeing a worke peculiar to the Creator , to giue power of vtterance where it is not by creation . Againe , when he frameth a voice in a creature , he doth it not by giuing immediate power to speake , for that he cannot doe , and the creature abused by him , remaineth in that regard , as it was before . But it beeing naturally fitted and disposed to vtter a voice , though not perfectly to speake as a man , he furthereth and helpeth nature in it , and addeth to the facultie thereof a present vse of words , by ordering and ruling the instruments to his intended purposes . And to conclude this point , looke what strange workes and wonders may be truely effected by the power of nature , ( though they be not ordinarily brought to passe in the course of nature ) those the deuill can do , & so farre forth as the power of nature will permit , he is able to worke true wonders , though for a false and euill ende . Here a question is mooued by some , whether the deuil can change one creature into another , as a man or woman into a beast ? for some , notwithstanding the doctrine alreadie taught , are of opinion , that he can turne the bodies of Witches into other creatures , as hares , cattes , and such like . Ans. The transmuta●ion of the substance of one creature into another , as of a man into a beast of what kind soeuer , is a worke simply aboue the power of nature , and therefore cannot be done by the deuil , or any creature . For it is the proper worke of God alone , as I haue said , to create , to change or abolish nature . It is obiected , that such chāges haue beene made . For Lots wi●e was turned into a pillar of salt , Gen. 19. 26. Ans. It is true , but that was done by the mightie power of God , neither can it be proued that any creature , Angel , or other , was euer able to doe the like . But it is further said , that king Nabuchadnezzar was turned in●o a beast , and did eate grasse with the beasts of the field , Dan. 4. 30. Ans. There is no such matter : his substance was not changed , so as his bodie became the bodie of a beast indeede , but his condicions onely were altered by the iudgement of God vpon his minde , whereby he was so farre forth bereaued of humane sense and vnderstanding . Againe , for his behauiour and kinde of life , he became altogether bruitish for the time , and excepting onely his outward forme and shape , no part of humanitie could appeare in him : but that he retained his humane bodie still , it is euident by his owne words , vers . 31. when he saith , And mine vnderstanding was restored to me : which argueth plainly , that the hand of God was vpon him in some kind of madnesse and furie , and therefore that there was not a change of his bodie and substance , but a strange and fearefull alteration in his minde and outward behauiour . And though such a transmutation should be granted , yet it makes nothing for the purpose , considering it was the worke of God onely , and not of the deull . And thus we see what kind of wonders the deuil can bring to passe . The meditation of which point may teach vs tvvo things . First that the working of wonders is not a thing that will commend man vnto God , for the deuill himselfe , a wicked spirit , can worke them : And many shall alledge this in the day of iudgement , that they haue by the name of God cast out deuils , and done many great wo●ks , to whome notwithstanding the Lord will say , I neuer knewe you ; depart from me yee workers of in●quitie , Matth. 7. 22. 23. It behooueth vs rather to get vnto our selues the precious gifts of faith , repentance , and the feare of God , yea to go before others in a godly life and vpright conuers●tion , then to excell in effecting of strange workes . When the seauentie Disciples came to our Sauiour Christ with ioy , and tolde him , that euen the deuills were subdued vnto them through his name , Luk. 10. 17. he counsells them , not to reioyce in this , that wicked spirits were s●bdued vnto them , but rather , because their names were written in heauen , vers . 20. Indeed to be able to worke a wonder , is an excellent gift of God , and may minister matter of reioycing , when it proceedeth from God : but seeing the deuill receiued this power by the gift of creation , our speciall ioy must not be therein , but rather in this , that we are the adopted sonnes of God , in which priuiledge the deuill hath no part with vs. And therefore the Apostle , 1. Cor. 13. making a comparison of the gifts of the spirit , as of speaking diuers tongues , of prophecying , and working miracles with loue ; in the end , wisheth men to labour for the best gifts , which are faith , hope , and loue , because by these we are made partakers of Christ , on whom we ought to set our hearts , and in whome we are commanded ●lwaies to reioyce , Phil. 4. 4. Secondly , we learne from hence , not to beleeue or receiue a doctrine now or at any time , because it is confirmed by wonders . For the deuill himselfe is able to confirme his errours and Idolatrous seruices by strange and extraordinarie signes , by which vsually he laboureth to auouch and verisie the grossest points of falshood in matter of religion . On the contrarie , we must not reiect or contemne a doctrine , because it is not thus confirmed . This was a maine fault in the Iewes , who would not receiue the word preached by Christ , vnlesse he shewed them a signe from heauen . Indeed in the primitiue Church it pleased God to confirme that doctrine which the Apostles taught , by great signes and miracles , but now that gift is ceased , and the Church hath no warrant to expect any further euidence of the religion it professeth and enioyeth by arguments of that kinde ; yea rather it hath cause to suspect a doctrine taught for the wonders sake , whereby men labour to auouch it . Sect. V. The last clause in the description , is this ; so farre forth as God in iustice suffereth : which I adde , for two causes . First , ●o shew that God , for iust causes , permi●te●h the Arts of Magicke & Witchcraft , and the practises thereof . Now this he doth in his prouidence , either for the triall of his children , or for the punishment of the wicked . First therefore God permits these wicked Arts in the Church , to prooue whether his children wil steadfastly beleeue in him , and seeke vnto his word , or cleaue vnto the deuill , by seeking to his wicked instruments . This Moses plainely forewarned the Church of God of , in his time , Deuter. 13. v. 1. If there arise among you a Prophet , or a dreamer of dreames , and giue thee a signe or wonder , v. 2. and the signe and wonder which he hath told thee , come to passe , saying , Let vs goe after other gods , which thou hast not knowne , and serue them , v. 3. thou shalt not hearken to the words of that Prophet , &c. Againe , God suffereth them for the punishment of vnbeleeuers and wicked men : for oftentimes God punisheth one sinne by an other , as the antecedent sinnes by the consequent . This Paul plainely sheweth ( speaking of the daies of Antichrist ) that because men receiued not the loue of the truth , therefore God would send vpon them strong illusions , that they should beleeue lies . And we may resolue our selues , that for this very cause , God suffereth the practises of Witchcraft , to be so rise in these our daies , to punish the ingratitude of men , who haue the truth reuealed vnto them , and yet will not beleeue and obey the same , but tread it vnder their feete , that all they might be condemned which beleeued not the truth , but tooke pleasure in vnrighteousnesse . Secondly , this last clause is added , to shewe that in the practises of sorcerie and witchcraft , the Deuill can doe so much onely as God permitts him , and no more . Doubtlesse , his malice reacheth further , and consequently his will and desire ; but God hath restrained his power , in the execution of his malitious poses , whereupon he cannot goe a whit further , then God giues him leaue and libertie to goe . The Magicians of Egypt did some wonders in shew like vnto the miracles wrought by Moses and Aaron , and that for a time , by changing a rodde into a serpent , and water into blood , and by bringing froggs through he sleight and power of the deuill ; but when it pleased God , to determine their practises , and giue them no further liber●ie , they could not doe that , which in likelihood was the meanest of all the rest , the turning of the dust of the land into lice , and themselues gaue the true reason thereof , ●aving , That this was the finger of God , Exod. 8. 19. When the deuil● went out and became a false spirit in the mouth of all Ahabs Prophets , to intise him to goe to fall at Ramoth G●le●d , he went not of his owne will ; but by the authoritie of God , who commanded him to goe ●●●entise Ahab , and suffered him to preuaile , 1. King. 22. 20. ●nd the act was not the act of Satan , but of God , whose instrument he was ; and therefore the holy Ghost saith by Mi●aiah , The Lord-hath put a lying spirit in the mouth of all these thy Prophets , and the Lord hath appointed euill against thee , v. 23. Hence also it was , that the deuills , beeing cast out of the man that had an vncleane spirit , asked leaue of Christ to enter into the heard of swine , and could not enter in till he had permited them ; Mark. 5. 12 , 13. And we read oftentimes in the Gospel , that our Sauiour cast out many deuills by his word onely , thereby shewing that he was absolute Lord ouer them , and that without his permission ; they could doe nothing . And thus much touching the generall 〈◊〉 of this Art. CHAP. II. The Ground of Witchcraft , and of all the practises thereof . THe Ground of all the practises of Witchcraft , is a league or couenant made betweene the Witch and the Deuill : wherein they doe mutually bind themselues each to other . If any shall thinke it strange , that man or woman should enter league with Satan , their vtter enemie ; they are to know it for a most euident and certen truth , that may not be called into question . And yet to cleare the iudgement of any one in this point , I will set downe some reasons in way of proofe . First , the holy Scripture doth intimate so much vnto vs in the 58. Psal. v. 5. where , howsoeuer the cōmon translation runneth in other tearmes , yet the words are properly to be read thus ; which heareth not the voyce of the mutterer ioyning societies cunningly . And in them the Psalmist layeth downe two points . First , the effect or worke of a charme , muttered by the Inchanter ; namely , that it is able to stay the Adder from s●inging those which shall lay hold on him , or touch him . Secondly , the maine foundation of the charme ; societies or confederacies cunningly made , not betweene man and man , but ( as the words import ) betweene the Inchanter and the deuill . The like we read , Deuter. 18. 11. where the Lord chargeth his people when they come into the land of Canaan , that amongst other abominations of the heathen , they should beware least any were found amongst them , that ioyned societie , that is , entred into league and compact with wicked spirits . A second reason may be this : it is the practise of the deuill to offer to make a bargaine and couenant with man. Thus he dealt with our Sauiour Christ , in the third temptation wherewith he assaulted him , promising to giue vnto him all the kingdomes of the earth , and the glorie of them , ( which he shewed him in a vision ) if Christ for his part would fall downe and worshippe him . The offer was passed on the behalfe of Satan , and now to make a perfect compact betweene them , there was nothing wanting but the free consent of our Sauiour vnto the cōdition propounded . Whereby it is manifest , that the Deuill makes many couenants in the world , because he findeth men and women in the most places , fitted for his turne in this kind , who will not let to worship him for a farre lesse matter then a kingdome . And it is not to be doubted , that thousands in the world , had they been offered so faire as Christ was , would haue beene as willing to haue yeelded vpon such conditions , as the Deuill to haue offered . Thirdly , the common confession of all Witches and So●cerers , both before and since the comming of Christ , doth yet more fully confirme the same . For they haue confessed with one consent , that the very ground-worke of all their practises in this wicked art , is their league with the deuill . And hence it appeareth , how and whereupon it is , that Sorcerers and Witches can bring to passe strange things by the helpe of Satan ; which other men ordinarily can not doe ; namely , because they haue entred a league with him , whereby he hath bound himselfe to them , for the effecting of rare and extraordinarie workes , which others , not ioyned with him in the like confederacie , are not able either by his helpe , or any power or policie of their owne to bring to passe . Hereupon it was , that the Witch of Endor shewed vnto Saul the appearance of Samuel , which neither Saul himselfe , nor any in all his court could doe . There was no great vertue in the matter or frame of her words , for shee was ignorant and had no learning . By power she could not effect it , beeing a weake woman ; neither was it like that she had more cunning and pollicie then any of the learned Iewes in those times had for such purposes . The main reason was , her league made with Satan , by vertue whereof shee commanded him to appeare in the likenes of Samuel , which neither Saul nor any of his companie could doe , by vertue of such couenant , which they had not made . The ende why the Deuill seeketh to make a league with men , may be this ; It is a point of his policie , not to be readie at euery mans command to doe for him what he would , except he be sure of his reward ; and no other meanes will serue his turne for taking assurance hereof , but this couenant . And why so ? that hereby he may testifie both his hatred of God , and his malice against man. For since the time that he was cast down from heauen , he hath hated God & his kingdome , and greatly maligned the happy estate of man , especially since the couenant of grace made with ou● first parents in Paradise . For he thought to hau● brought vpon them by their fall , eternall and finall confusion , but perceiuing the contrarie by vertue of the couenant of grace ; then manifested , and seeing m●n by it to be in a better and surer estate then before , he much more maligned his estate , and beares the ranker hatred vnto God for that his mercie bestowed vpon him . Now that he might shew forth this hatred and malice , he takes vpon him to imitate God , and to counterfeit his dealings with his Church . As God therefore hath made a couenant with his people , so Satan ioynes in league with the world , labouring to bind some men vnto him , that so if it were possible , he might drawe them from the couenant of God , and disgrace the same . Againe , as God hath his word and Sacraments , the seales of his couenant vnto beleeuers ; so the deuill hath his words and certaine outward signes to ratifie the same to his instruments , as namely , his figures , characters , gestures , and other Satanicall ceremonies , for the confirmation of the truth of his league vnto them . Yea further , as God in his couenant , requires saith of vs to the beleeuing of his promises : so the deuill in his compact , requires faith of his vassalls , to put their affiance in him , and relie on him for the doing of whatsoeuer he bindes himselfe to doe . Lastly , as God heares them that call vpon him according to his will : so is Satan readie at hand vpon the premisses , endeauouring to the vtmost of his power , ( when God permits him ) to bring to passe whatsoeuer he hath promised . And so much of the league in generall . More particularly , the league betweene the Deuill and a Witch , is twofold : either expressed and open , or secret and close . The expresse and manifest compact is so tearmed , because it is made by solemne words on both parties . And it is not so expressely set downe in Scriptures , as in the writings of learned men , which haue recorded the confessions of Witches , and they expresse it in this manner . First , the Witch for his part , as a slaue of the deuill , binds himselfe vnto him by solemne vowe and promise to renounce the true God , his holy word , the couenant he made in Baptisme , and his redemption by Christ ; & withall to beleeue in the deuil , to expect & receiue aide and helpe from him , and at the end of his life , to giue him either bodie , or soule , or both : & for the ratifying hereof , he giues to the deuil for the present , either his owne hand-writing , or some part of his blood , as a pledge & earnest pennie to bind the bargaine . The deuill on the other side , for his part promiseth to be readie at his vassalls command , to appeare at any time in the likenesse of any creature , to consult with him , to aide and helpe him in any thing he shall take in hand , for the procuring of pleasures , honour , wealth , or preferment , to goe for him , to carrie him wheth●r he will , in a word , to doe for him , whatsoeuer he shall commande . Many sufficient testimonies might he alleadged for the proofe hereof , but it is so manifest in daily experience , that it cannot well bee called into question . But yet if it seeme strange vnto any , that there should be such persons in the world , that make such fearefull couenāts with the deuill , let them consider but this one thing , and it will put them out of doubt . The nature of man is exceeding impatient in crosses , and outward afflictions are so tedious vnto mortall minds , and presse them with such a measure of griefe , that some could be contented with all their hearts to be out of the world , if thereby they may be released of such extremitie , and hereupon they care not what meanes they vse , what conditions they vndertake to ease and helpe themselues . The deuill finding men in these perplexities , is ready to take his advantage , and therefore perceiuing them now fitted for his purpose to worke vpon ; he insinuates and offers himselfe , to procure them ease and deliuerance , if they will vse such meanes , as he shall prescribe for that purpose : and to a naturall man there is no greater meane then this to make him ioyne societie with the deuill . He therefore , without any further doubting or deliberation , condescendes to Satan , so as he may be based and releeued in these miseries . Againe , we are to consider , that in these cases , the deuil getteth the greater hold of man , and mooues him to yeeld vnto his suggestions the rather , because that which he promiseth to doe for him is present and at his command , and therefore certaine ; whereas the thing to be performed on the behalfe of the partie himselfe , as the giuing of bodie and soule , &c. is to come sundry yeares after , and therefore in regard of the particular time , vncertaine . Now the naturall man not regarding his future and finall estate , preferres the present commoditie before the losse and punishment that is to come a farre off , and thereby is perswaded to yeeld himselfe vnto Satan . And by these and such like antecedents are many brought to make open league with the deuill . The secret and close league between the Witch and Satan is that , w●erein they mutually giue consent each to other , but yet without a sworne couenant conceiued in expresse words and conference . Of this there be two degrees . First , whē a mā vseth superstitions 〈◊〉 of prayer , wherein he expressely requireth the helpe of the deuill , without any mention of sol●mine words or couenant going before . That this is a kind of compact it is plaine , because herein there is a mutuall vnder-hand consent between the partie and the deuill , though it be not manifest . For when a 〈…〉 to vse supersti●ous formes of inuocation , for helpe in time of need ; by the very vsing of them , His heart consenteth to Satan , and he would gladly haue the thing effected . When therefore the deuill hath notice of them , and endeauo●●● to effect the thing prayed for , therein also he giues consent ; so as though there be no expresse words of compact outwardly framed on both parts , yet the concurrence of a mutuall consent for the bringing to passe of the same things , makes the couenant authentical . For according to the receiued rules of equitie and reason ; mutuall consent of partie with partie , is sufficient to make a bargaine , though there be no solemne course or forme of words to manifest the same to others . The second degree is , when a man vseth superstitious meanes to bring any thing to passe , which in his owne knowledge , haue no such vertue in thēselues to effect it , without the especiall operation of the Deuill . Superstitious meanes I call all those , which neither by order of creation , nor by the special appointment and blessing of God since , haue any vertue in them , to bring to passe that thing for which they are vsed . For example ; A charme , consisting of set words and syllables , both rude , barbarous , and vnknowne , vsed for the curing of some disease or paine , is a superstitious meanes ; because it hath no vertue in it selfe to cure , either by the gift of God in the creation , or by any speciall appointment afterward in his word , or otherwise . And therefore when this meane is vsed by man , which he knoweth hath no such vertue in it , for the effecting of that worke for which it was vsed , there is a secret league made with the Deuill . Yet here I adde this clause , in his owne knowledge , to put a difference betweene men , which vse superstitious meanes to bring some things to passe : For some there be , which when they vse them , know they be meerely superstitious , yea weake and impotent , hauing no vertue in themselues for the purpose whereto they are vsed ; as the repeating of certain forms of words ; the vsing of signes , characters , and figures , which in effect are meere charms , no whit effectuall in thēselues , but so farre forth as they serue for watchwords vnto Satan , without whose ayde nothing is done by them . A plaine argument that the vser hereof hath in his heart secretly indented with Satan , for the accomplishment of his intended workes . A second sort there is , which vseth them for some speciall end , beeing perswaded that there is vertue in the meanes themselues to bring the thing to passe , and yet not knowing that either they be superstitious , or haue their efficacie by the power and worke of the deuill . Such persons haue made as yet no league with Satan , but they are in the high vvay thereunto . And this course is a fit preparation to cause them to ioyne vvith him in couenant . I shew it by an example . A man is fallen into some extemitie , and findes himselfe bewitched ; his paine is great , and he desires with all his heart to be cured and deliuered . Hereupon he sendeth for the suspected Witch ; beeing come , he offers to scratch him or her , thinking by this means to be cured of the witchcraft . His reason is no other , then a strong persvvasion , that there is simply vertue in his scratching to cure him , and discouer the Witch , not once suspecting that the helpe commeth by the power of the Deuill , but from the action it selfe . This doing , he may be healed : but the truth is , he sinneth and breakes Gods commandement . For the vsing of these meanes is plaine Witchcraft , as aftervvard vve shall see . And yet for all this , the partie cannot be saide in present to haue made a league vvith Satan , because he thought , that though he yeelded to the vse of superstitious meanes for his curing , yet there had beene in the saide meanes a vertue of h●ling , vvithout any helpe or vvorke of the Deuill . CHAP. III. Of the kinds of Witchcraft , and first of Divination . WItchcraft is of tvvo sorts ; Divining , or Working . For the whole nature of this art , consisteth either in matter of Diuination and coniecture , or in matter of practise . And in both these it is to be remembred , that nothing can be effected , vnlesse the partie haue made a league with the Deuill , expresse or secret , or at the least , a prepa●ation thereunto , by a false and erroneous opinion of the meanes . Sect. I. Diuination is a part of Witchcraft , whereby men reueale strange things , either past , prese●● , or to come , by the assistance of the deuill . If it be here demanded , how the deuill beeing a creature , should be able to manifest and bring to light things past , or to foretell things to come ; I answer , first generally , that Satan in this particular worke , transformes himselfe into ●n Angel of light , & takes vpon him the exercise of these things in an ambitious ( though false ) imitation of diuine reuelations and predictions , made and vsed by God in the times of the Prophets & Apostles . And this he doth ( as much is in him lieth ) to obscure the glorie of God , and to make himselfe great in the opinion of ignorant and vnbeleeuing persons . Againe , though Satan be but a creature , yet there be sundrie waies whereby he is able to diuine . First , by the Scriptures of the Old & New Testament , wherein are set downe sundrie prophecies concerning things to come . In the Old Testament are recorded many prophecies concerning the state of Gods Church , from the first age of the world , till the comming of Christ. In the New Testament likewise are recorded others , touching the selfe same thing , from the cōming of Christ in the latter daies , to the ende of the world . Now the deuill beeing acquainted with the historie of the Bible , and hauing attained vnto a greater light of knowledge in the prophecies therein cōtained , then any man hath ; by stealing diuinations out of them , he is able to tell of many strange things , that may in time fall out in the world , and answerably may shew them ere they come to passe . For example : Alexander the great before he made warre with Darius king of Persia , consulted with the Oracle , that is , with the deuill , touching the euent and issue of his enterprise . The Oracle answered him thus ; Alexander shall be a Conquerour ; vpon the prediction of the Oracle , Alexander wages warre with Darius , and inuades Asia , and hauing conquered him , translated the Empire from Persia to Greece , according as the Oracle had said . Now if question bee made , how the deuill knewe the euent of this warre , and consequently made it knowne to Alexander ? The answer is , by the helpe of a prophecie in the Old testament ; for this thing was particularly set downe before hand by the Prophet Daniel , Dan. 11. 3. where he saith ; That a mightie King sh●ll stand vp , and shal rule with great dominion , and doe according to his pleasure , and this was Alexander the great . Satan therefore knowing the secret meaning of the Angels wordes vnto Daniel , framed out of them a true and direct answer , whereas he was not able of himselfe to de●ine certainly of the euent of things to come in particular . The second meanes , whereby the deuill is furnished for his purpose , is his owne exquisite knowledge of all naturall things ; as of the influences of the starres , the constitutions of men and other creatures , the kinds , vertues , and operations of plants , rootes , hearbs , stones , &c. which knowledge of his , goeth many degrees beyond the skill of all men , yea euen of those that are most excellent in this kind , as Philosophers , and Physicians . No marueile therefore , though out of his experience in these and such like , he is able aforehand to giue a likely gesse at the issues and euents of things , which are to him so manifestly apparent in their causes . A third helpe and furtherance in this point , is his presence in the most places : for some deuills are present at all assemblies and meetings , and thereby are acquainted with the consultations and conferences both of Princes & people ; whereby knowing the drift and purpose of mens minds , when the same is manifested in their speaches and deliberations , they are the fitter to foretell many things , which men ordinarily cannot doe . And hence it is apparent , how Witches may know what is done in other countries , and whether one nation intends warre against an other , namely , by Satans suggestion , who was present at the consultation , and so knew it , and reuealed it vnto them . But how then comes it to passe , that the consultations and actions of Gods Church and children , are not disclosed to their enemies ? euen by the vnspeakeable mercie and goodnesse of God , who though for speciall causes sometimes , he suffers Satan by this meanes to bring things to light , yet he hath restrained this his libertie , and subiected it vnto his owne will , so as he keepes him out of such meetings , or compels him to conceale ; whereas otherwise his malice is so great , tha● not a word could be spoken , but it should be carried abroad to the hurt & disturbance both of Churches and common-wealths . The fourth way , is by putting into mens mindes wicked purposes and couns●ls ; for after the league once made he laboureth with them by suggestions and where God giues him 〈◊〉 , he neuer ceaseth perswading , till he hath brought his enterprise to passe . Hauing therefore : first brought into the minde of man , a resolution to doe some euill , he goes and reueales it to the Witch , and by force of perswasion vpon the partie tempted , he frames the action intended to the time foretold , and so finally deludes the Witch his owne instrument , foretelling nothing , but what himselfe hath compassed and set about . The fift helpe , is the agilitie of Satans nature , whereby he is able speedily to conuay himselfe from place to place , yea to passe through the whole world in a short ●ime . For God hath made him by nature a spirit , who by the gift of his creation , hath attained the benefit of swiftnes , not onely in dispatching his affairs , but also in the cariage of his person with great expedition for the present accomplishment of his owne desires . Lastly , God doth often vse Satan as his instrument , for the effecting of his intended workes , and the executing of his iudgements vpon men ; and in those cases manifesteth vnto him , the place where , the time when , and the manner how such a thing should be done . Now all such things as God wil haue effected by the deuill , he may fortell before they come to passe , because he knowes them before hand by reuelation and assignment from God. Thus by the Witch of Endor he foretolde to Saul the time of his death and of his sonnes , and the ruine of his kingdome , saying , To morow shalt thou and thy sonnes be with me , and the Lord shall giue the hoste of Israel into the hands of the Philisti●s ; which particular euent , and circumstances appertaining , he did truely define ; not of himselfe , but because God hath drawn away his good spirit from Saul , and had deliuered him to be guided by the deuill , whome he also appointed as a meanes ; and vsed as an instrument to worke his ouerthrowe . The Scripture indeede maketh not particular mention of the time of Sauls death , it onely recordeth the manner thereof , and that which followed vpon his death ; the translating of the kingdome to his neighbour Dauid after him ; and yet because God vsed Satan as an instrument to bring this to passe , hereupon he was able to foretel the particular time , when the will of God should be wrought vpon him . And these be the ordinarie meanes and helpes whereby the deuill may knowe and declare strange thinges , whether past , present , or to come . Neither may this seeme strange , that Satan by such meanes should attaine vnto such knowledge , for euen men by their owne obseruations may giue probable coniectures of the state and condition of sundrie things to come . Thus we read , that some by obseruation haue found out probably , and foretold the periods of famille● and kingdomes . For example , that the time and continuance of kingdomes is ordinarily determined at 500. yeares , or not much aboue ; and that great families haue not gone beyond the sixt and seauenth generation . And as for speciall and priuate things , the world so runnes ( as it vvere ) in a circle , that if a man should but ordinarily obserue the course of things , either in the vveather , or in the bodies of men , or othervvise , he might easily foretell before hand vvhat would come after . And by these and such like instances of experiences , men haue gessed at the alterations and changes of estates , and things in particular . Novv if men vvhich be but of short continuance , and of a shallovv reach in comparison , are able to doe such things , hovv much more easily may the Deuill , hauing so great a measure of knovvledge and experience , and beeing of so long continuance , hauing also marked the course of all estates , be able to foretell many things vvhich are to come to passe ? specially considering vvhat the wise man hath set downe to this purpose , that that which hath beene , shall be ; and that which hath beene done , shall be done ; and there is no new thing vnder the Sunne , Eccl. 1. 9. If it be here alledged , that Diuination is a prerogatiue of God himselfe , and a part of his glorie incōmunicable to any creature , Isa. 41. 23. I answer , Things to come must be considered two waies ; either in themselues , or in their causes and signes , which either go with them , or before them . To foretell things to come , as they are in themselues , without respect vnto their signes or causes , is a propertie belonging to God onely ; and the deuill doth it not by any direct and immediate knowledge of things simply considered in themselues , but onely as they are present in their signes or causes . Again , God foretelleth things to come certainely , without the helpe of any creature , or other meanes out of himselfe ; but the predictions of Satan are onely probable and coniecturall : and when he foretelleth any thing certainely , it is by some reuelation from God , as the death of Saul ; or by the Scripture , as Alexanders victory : or by some speciall charge committed vnto him , for the execution of Gods will vpon some particular places or persons , as before hath beene shewed . Thus much for the causes of Diuination . Now followe the parts and branches thereof . Diuination is of two sorts ; either in and by meanes , or without meanes . Diuination by meanes , is likewise of two sorts ; either by such as are the true creatures of God ; or those which are meerly counterfeit & forged . Sect. II. Diuination by the true creatures of God , is distinguished according to the number of the creatures , into fiue distinct kinds , whereof foure are mentioned in the Scriptures . § 1. The first , is by the flying and noise of birds . Sorcerers among the heathen , vsed to obserue foules in their flight ; for example , whether they did flie on the right hand , or on the left ; aboue them , or below by them ; whether crosse and ouerthwart , or directly against them . In like manner they obserued the noise & sound of the foule . And both these waies , sometimes by the noyse , and sometimes by the flight , they diuined of things to come , both publike and priuate , of good and bad successe in mans affaires ; of the state of kingdomes , townes , families and particular persons . Now this kind of diuination is condemned by Moses , Deut. 18. 10. Let none be found among you that i● a — diuiner of diuinations : that is , ( as some intepret it ) a marker of the flying of foules : or a charmer , or a consulter with spirits , or a soothsayer ; that is , such a one as by obseruing the flying and noise of fowles , takes vpon him to foretell good or bad successe . § 2. The second kind of creatures vsed for diuinatiō , are the intralls of beasts , of which mention is made Ezek. 21. 21. where Nabuchadnezzar being to make warre both with the Iewes and the Ammonites , and doubting in the way which enterprise to vndertake first , he offers a sacrifice to the Idol gods , and opening the bellie of the sacrifice , looks vpon the liuer , and by the signes therein found , he iudgeth what should be the issue of the warre . Which thing Nabuchadnezzar did according to the vsuall practise of the Heathen , who when they were to make warre , or to attempt any businesse of importance , were wont to offer sacrifice to their gods , and to prie into the intralls of the beast sacrificed : for example , the heart , stomake , splene , kidneies , but specially the liuer , and by certaine signes appearing in those parts , the deuill was wont to reueale vn-them what should be the successe of their affaires they had in hand . It were easie to exemplifie both these sorts of Diuination by sundrie particulars out of Heathen writers , but seeing the Scripture hath manifested that there are such , and experience shewes the same , I will forbeare that labour , and proceede . But here it is demanded , why both these kindes of Diuination should be condemned in Scripture , considering they had so great applause among the Heathen ? I answer , because the flying of birds , and the disposition of the inward parts of creatures , are no true signes either of good or bad successe . For that which is a true signe of a future euent , must haue the vertue and power whereby it signifieth , from God himselfe , either by creation in the beginning , or by his speciall ordinance and appointment afterward . Now it cannot be shewed , that God in the creation infused any such vertue into the natures and motions of these creatures , whereby they might signifie such things ; neither is there any apparent testimonie in the whole booke of the Scriptures , whereby it may be proued , that since the creation , they were appointed by God , to serue such vses and endes . And therefore howsoeuer they were esteemed of the Heathen , yet the word of God hath iustly censured them , as no true and proper causes of Diuination sanctified by God , but meerely diabolicall . It is alleadged , that Ioseph diuined by his cuppe , as may appeare both by his stewards speech , as also by his owne , Gen. 44. 5. & 15. and yet that cuppe receiued no power from God , either the one way or the other , to be a cause or meane of Diuination . The answer anciently and commonly made is this , that Iosephs steward spake not as the thing was indeede , but as the common receiued opinion was among the Egyptians , who esteemed Ioseph to be a man of great skill and wisdome , able by sundrie meanes to diuine and prophesie . To this I adde a second answer , that the steward spake not as he thought , but his purpose was in those words , to cōceale the knowledge of Ioseph his master from his brethren , that thereby they might not discerne who he was , but take him to be an Egyptian . Thirdly , the words may not vnfitly admit this interpretation , as if the steward had said , Know ye not that this cuppe which I finde in the sackes mouth of your yongest brother , is that whereby my master will easily prooue what manner of men you are ? this answer is also auncient , and may well be receiued . It is further obiected , that our Sauiour Christ by his speech vnto the Pharisies , seemeth to approoue of Diuining by creatures , as by winds , and by clouds ; When you see a cloud ( saith he ) rising out of the West , straight way you say , a showre commeth , and so it is : and when you see the South wind blow , ye say , that it will be hoate , and it commeth to passe , Luk. 12. 54 , 55. Ans. There be some kinds of predictions that are and may be lawfully vsed , because they are naturall , of which sort are those that are made by Physicians , Mariners , and husbandmen , touching the particular alterations and dispositions of the weather ; and these beeing agreeable to that order which God hath set in nature from the beginning ; by them a man may probably gather the state of the weather , whether it will be faire or foule ; and of these naturall signs our Sauiour Christ speaketh , not of diabolicall , which haue no warrant , either from the common course of nature created , or by any speciall appointment from God. So that whatsoeuer can be said in their defence , this yet remaineth certaine , that the slying and noise of birds , and the state of the intralls of beasts , are no true signes ordained by God , but inuented by the deuill and his instruments , and therefore all diuination by them is iustly condemned , as wicked and deuillish . Whence it appeareth , what iudgement may be giuen of those common signes of Diuination , which are obserued in the world , specially of the more ignorant sort . For example : A man finds a piece of yron , he presently conceiueth a prediction of some good lucke vnto himselfe that day . If he light on a peice of siluer , then he stands contrarily affected , imagining some euill will befall him . Againe , when a man is taking his iourney , if a hare crosse him in the way , all is not well , his iourney shall not be prosperous , it presageth some mischiefe towards him . Let his cares tingle or burne , he is perswaded he hath enemies abroad , and that some man either then doth , or presently will speake ill of him . If the salt fall towards a man at the table , it portendeth ( in common conceit ) some ill newes . When a rauen stands vpon some high place , looke what way he turnes himselfe and cries , thence , as some thinke , shall shortly come a dead corps ; albeit this sometime may be true by reason of the sharpe sense of smelling in the raven . These and sundrie other of the like sort , are meerely superstitious . For the truth is , they haue no vertue in themselues to foreshewe any thing that is to come , either in nature , or by Gods ordinance . Therefore whatsoeuer diuination is made by them , must needes be fetched from Satanicall illusion . And though we cannot say they be soothsayings , or tearme the vsers and fauourers of them soothsayers , yet we may safely referre them to this kinde of diuining , beeing such as no Christian may warrantably vse , though some of them be not so grosse and palpable , as those that are condemned in the Scriptures . § 3. The third kind of creatures vsed to diuine by , are the starres . Diuination by starres , ●s commonly called Iudiical Astrologie ; of which we may read , Deu. 18. 10. 11. where the holy Ghost doth of purpose reckon vp all those kinds of deuillish arts , whereby men haue dealings and societie with Satan , either in divining or practising ▪ among which , this is the second . The word there vsed * may carrie a double sense . For it signifieth either him that obserueth times , vnder which acception Astrologie is comprehended , or him that obserueth the clouds . And howsoeuer the best learned Interpreters doe dissent about the notation of it , yet all agree in this , that this profession of Diuining by the starres , is there condemned : and that it is to be numbred among the rest expressed in the prohibition , may further appeare by other places of Scripture , as in Isa. 47. 13. 14. where the Lord threatneth the same iudgements against Diuiners by the starre● , that he doth against Soothsaiers and Magicians . Againe , in Dan. 2. 2. Inchaunters , Astrologians , and Sorcerers are ioyned together , as beeing all sent for about the same busines , v●z . to expound the Kings dreame . Nowe if the Lord himselfe haue allotted the same punishment to the Astrologer , which he hath to the Soothsaier & Magician , and account them all one ; it is manifest , that Diuining by the starres ought to be held as a superstitious kind of Diuination . Here if it be thought strange , that predictions by so excellent creatures as the starres be , should carrie both the name and nature of diabolicall practises , which can be done by none but such as are in league with Satan : I answer , The reasons hereof are these : First , it must be considered , that the drift and scope of this art , is to foretell the particular euents of things contingent , as the alteration of the states of kingdomes , the deaths of Princes , good or badde successe of mens particular affaires , from the houre of their birth , to the day of their death . And from this all men may iudge , what the art it selfe is . For the foretelling of things to come , which in their owne nature are contingent , and in regard of vs casuall ( I say not in regard of God , to whome all things are certenly knowne ) is a propertie peculiar to God alone , and not within the power of any creature , man , or Angel. A point that is plainely taught by the Prophet Esai , from the 4. chap. of his prophesie , to the 48. The scope whereof is to prooue , that it is a prerogatiue appointed to the Deitie , and not communicable to the creature , to foreshew the euēt of things to come , which in our vnderstanding and reach , may either be , or ▪ not be ; and which when they are , may be thus or otherwaies . It remaines therefore , that Diuinations of this kind , taking from God his right , and robbing him of his honour , are iustly censured of impietie , & are in themselues wicked and abominable . It is alleadged , that starres in the heauens , are the causes of many things happening in the world , and therefore to practise by them in this manner , deserueth no such imputation . Ans ▪ It cannot be denied that they are causes of some things , but I demand , what causes ? not particular of particular euents● but generall and common , that worke alike vpon all things : and no man can diuine of a particular euent , by a generall cause , vnlesse he also know the particular causes subordinate to the generall , and the particular dispositions and operations of them . For example , let twentie or thirtie egges of sundrie kinds of birds be taken , and set vnder one and the same henne to be hatched ; it is not possible for any man , onely vpon the bare consideration of the heate of the hen , which is the generall cause of hatching the egges , to set downe certainely what kind of bird each egge will bring forth , vnlesse he know what the egges were particularly . For a generall and common cause , doth not immediately produce a particular effect , but onely mooueth and helpeth the particular , immediate , and subordinate causes . Therefore the heat of the henne doth not make one egge to send forth a henne-chicken , another egge a ducke , a third a swanne , &c. but onely helpeth it forward by sitting and crouching vpon them . In like manner the starres are generall causes of naturall things , as the heat of the hen is of the hatching of the egges , and by them no man can rightly define of particular euents , and therefore Diuination by the slarres , whereby are fore-told particular contingent euents , in kingdomes , families , or particular persons , is but a forged skill , that hath no ground in nature from the vertue of the starres , for any such purpose . A second reason may be this ; All the rules and precepts of Astrologie , set downe by the most learned among the Chaldeans , Egyptians , and other Astrologers , are nothing els but meer dotages and fictions of the braine of man : for the rules and conclusions of all good and lawfull arts , haue their ground in experience , and are framed by obseruation , whereupon they are called Axioms , or positions of arte , so generally and vndoubtedly true , that they can not deceiue : But these rules are of a contrarie nature , hauing no foundation in experience at all ; for if they had , this must needes follow , that the position of the heauens , and the course of all the stars , must needs continue one and the same ; for the principles of art ought to be immutable : but neither the position of the heauens , nor the course of all the starrs , is alway one and the same . Againe , he that would make sound rules of art by obseruation , must know the particular estate of all things he obserueth : But no man knoweth the particular estate of all the starres , and consequently none can gather sound rules of arte by them . Thirdly , no man knoweth or seeth all the starres , and though they might be all discerned , yet the particular vertues of those which are seene , can not be knowne , because their influences in the aire , and vpon the earth , are confused ; and therefore by obseruation of them , no rules can be made , whereby to iudge of particular euents to come that be contingent . But experience teacheth ( may some say ) that if a man addicted to this course shall practise the rules of Astrologie , it will fall out that the most things he foretelleth shall be true , and come to passe accordingly : which beeing verified in experience , it should seeme , that these principles are not vncerten : for how is it possible that vpō false grounds , should proceede true predictions ? To this obiection , learned Diuines haue framed answer thus . That in this there is a secret Magicke at the least , if not an open league with Satan . For looke what is wanting to the effect of the starrs , the Deuill maketh supply of it by his owne knowledge in things that are to come to passe . And this is the iudgement of them that haue knowne this arte , which was also receiued for true in the daies of the Apostles . The third reason . The man that repaireth to the Astrologian vpō the particular case for his helpe and counsell , must beleeue that he can and will doe for him ; otherwise , if he come doubting of his ability , or in way of tempting him , he can not helpe him . Now in common vnderstanding , if the Diuiner brings the thing to passe , here must needes be more then Arte. For he that is master of a lawfull arte , can worke by his rules , whether a man beleeue that he can or no ; yea though all the men in the world should doubt , his rules would be effectuall . The arte therefore it selfe is the old superstitious arte of the Chaldeans , which they beeing Idolaters , first ferched from the deuill , and his Oracles : yea , the practise thereof is nothing but superstitious sorcerie , and the vndertakers no better then Sorcerers . If any man doubt hereof , their writings are sufficient testimonies , and they thēselues auouch it . For it is a rule and maxime among them in all kind o● Sorcerie , that the learner must come credulous , and not doubting , or to tempt ; otherwise no answer can be giuen . But notwithstanding all these reasons alleadged for the proofe of this point , sundrie things are opposed to the contrarie . For first , it is saide that the Sunne , Moone , and Starres were created for signes , Gen. 1. 14. and therefore that it is lawfull to diuine by them , seeing that in so doing , we doe but vse them to the ende for which God made them . Ans. The reason is of no force . The starres indeede by this ordinance doe serue for signes , but of what ? not of all things , but ( as the text plainly sheweth ) of daies , weekes , months , and yeare● ; yea , of the seasons of the yeare ; as of Spring , Summer , Autumne , and Winter ; yea further , of the alterations of the weather in generall ; but all this maketh nothing to ratifie Diuination of particular euents in things cōtingent , which are to fal out in the state of kingdomes , families , and persons : for they are not causes , but Signes , and that of some generall things onely , not of particular . Againe , it is said , that Moses & Daniel , two famous Prophets , are commended for their skill in this art : for of Moses it is saide , Act. 7. 22. that he was learned in all the wisedome of the Egyptians : and Daniel , in all the wisdome of the Chaldeans , Dan. 1. 17. 20. and we know , that the Egyptians and Chaldeans were the masters of Diuination , and eminent aboue all others in matter of Astrologie . Ans. 1. It cannot be prooued out of those places , that Moses or Daniel were trained vp in this art : and though it should be granted they were , yet it follows not , that they were practisers of it . at least continually . For albeit , beeing children and of tender yeares in the courts of Pharaoh and Nebuchadnetsar , they had beene trained vp by their gouernours in this knowledge , it may not thence be concluded , that they finally submitted themselues to the practise thereof ; considering that a man may learne that when he is yong , which afterward vpon better iudgement and consideration , he may vtterly disclame . And so we are to thinke of them , that after God had called them , they did for euer lay aside all such wicked and deuillish practises , forbidden by God , and yet in vse among the Egyptians and Chaldeans . Thirdly , it is obiected ; the starres are admirable creatures of God , and the causes of many straunge effects in the aire , in the waters , and vpon the earth also , in bodies of men and beasts : it may seeme therefore not vnlawfull to diuine by them . Ans. We graunt that the S●arres , and especially the Sunne and Moone , haue great vertue and force vpon the creatures that are below ; partly by their light , and partly by their heat ; but hence it will not follow , that they are , or may be lawfully vsed for Diuination : for whereas it hath beene shewed , that the grounds of all good arts are gathered by obseruation and experience , it is not possible for any man , truly and certenly , to obserue all particular euents brought forth by the starres , whereupon hee might ground his rules . And for proofe hereof ; Suppose there were a heape of all kinds of hearbs growing vpon the earth gathered together , which should be all strained into one vessell , and the liquour brought to the most skilfull Physitian that is , or euer was ; can we thinke him able by tasting or smelling thereof , to distinguish the vertues of the hearbs , and to say which is which ? To doe this when all were seuered each from other , is a hard matter , yet possible , considering they haue their seuerall natures and operations : but in this confused mixture to discerne the seueralls , is a thing passing the skill of man. The like may be said of the particular vertue of euery star ; for they all haue their operation in the bodies of men , and other creatures ; but their vertues beeing all mixed together in the subiect whereon they worke , can no more be knowne distinctly , then the vertues of a masse of hearbs of infinite sorts beaten together . For this is an vndoubted truth in nature : that the vertues of Celestiall bodies in their operations , are mingled with the qualities of the elements in the inferiour bodies , & the vertues of them all doe so concurre , that neither the heate or light of the starres , nor the vertue of ●he elements , can be seuered one from another . And therefore though there be notable vertue in the starres , vet in regard of the mixture thereof in their operation , no man is able to say by obseruation , that this is the vertue of this starre , and this of that . The seauen Planets beeing more notable , then the other lights of the heauen , specially the Sunne and the Moone , haue their operations and effects plainely and perfectly knowne : as for the other , there was neuer any man that could either feele their heate , or certenly determine of any thing by them . There being th● some stars , whose vertues are vnknowne , how can their operations and effects be discerned in particular ? Therefore no rules can be made by obseruation of the vertues of the starres in their operations , whereupon we may foretell particular euents of things contingent , either concerning mens persons , families , or kingdomes . A fourth reason . All starres haue their worke in the qualities of heate , light , cold , moisture , and drinesse , as for the secret influences which men dreame of , comming from them besides the saide qualities , they are but forged fancies . The Scripture neuer mentioneth any such , neither can it be prooued , that the Sunne hath any efficacie vpon inferiour bodies , but by light and heate ; which because they are mixt with other qualiti●s , they affo●rd no matter of prediction touching particular euents . For ●hat though the celestiall bodies doe ●●use in the terrestriall , heate and cold , drought and moisture ? doth it therfore follow , that these effects doe declare before hand the constitution of mans bodie ? the disposition of mens minds ? the affections of mens hearts ? or finally ▪ what successe they shall haue in their affaires , touching wealth , honour , and religion ? Hence I conclude , that diuining by them in this sort , is meere superstition , and a kinde of sorcerie : for which cause in Scripture Astrologians are iustly numbred among Sorcerers . Now that which hath beene saide touching this point , may serue for speciall vse . And first , it giues a caueat to all Students , that they haue care to spend their time and wits better , then in the studie of Iudiciall Astrologie ; and rather imploy themselues in the searching out of such things , as may most serue for the glorie of God , and the good of his Church . It is the subtiltie of Satan to draw men into such meditations , and to make this studie so pleasant , that it can hardely be left , when it is once begun ▪ but let them take heede betime . For assuredly these vaine and superstitious practises , are not the builders and furtherers , but the hinderers and destroyers of religion , and the feare of God. Againe , this must admonish them which suffer any losses , not to seeke for helpe or remedie at the hands of Astrologers , commonly called Figure casters , for their directions in the recouerie of thing● lost or stollen , commeth not by the helpe of any lawfull art , but from the worke of the deuill , reuealing the same vnto them . And be●ter it were to loose a thing finally , and by faith to expect till God make supplie another way , then in this manner to recouer it again : yea , the curse of God hangeth ouer the head of him , that to helpe himselfe vseth diabolicall meanes . For put the case 〈◊〉 thing lost of great value , be againe restored by the helpe of Satan : yet God in his iustice , for the vse of these vnlawful meanes , ma● take from the consulter twice as much ; or at least his grace , and so giue him vnto a reprobate sense , to beleeue the deuill to his vetter perdition . Thirdly , it serueth to admonish vs of some other vanities that accompanie Astrologie ▪ specially of two . The first , is the obseruation of the signe in mans bodie ; wherein not onely the ignorant sort , but men of knowledge doe far●e ouershoot themselues , superstitiously holding , that the signe is specially to be marked . An opinion in it selfe fantasticall and vaine , not grounded in nature , but borrowed from Astrologie . For the Astrologians for better expressing and establishing thereof , haue deuised newe spheres in the heauens , more then indeede there be , to wit , the ninth and the tenth ; and in the tenth , commonly called the first mooueable , haue placed an imaginarie sphere , which they tearme the Zodiacke , and in the Zodiack twelue signes , Aries , Taurus , Gemini , and the rest , which they imagine to haue power ouer the twelue parts of mans bodie : as Aries , the head and face , Taurus necke and throat , &c. But these are onely twelue imaginarie signes : for in the heauens there is no such matter as a ramme , a bull , &c. And how can it stand with reason , that in a firmament fained by Poets and Philosophers , a forged signe , which indeede is nothing , should haue any power or operation in the bodies of men ? Again , the very order of the gouernment of these signes in mans bodie , is fond and without shew of reason . For according to this platforme , when the Moone commeth into the first signe , Aries , shee ruleth in the head ; & when shee commeth into the second signe , Taurus , in the necke ; and so descends downe from part to part , in some part ruling two , in some three daies , &c. Where obserue , that the Moone is made then to rule in the cold and moist parts , when shee is in hoate and drie signes : when as in reason , a more consonant order were this ; that when the Moone were in hoate and drie signes , as Aries , Leo , and Sagittarius , shee should rule in hoat and drie parts of the bodie ; and when shee is in colde and moist signes , shee should rule in the colde and moist parts of the bodies ; and so still gouerne those parts , which in temperature come nearest to the nature of the signes wherein the Moone is . Besides this , some learned Physitians haue vpon experience confessed , that the obseruation of the signe , is nothing materiall , and that there is no danger in it , for gelding of cattell , or letting of blood . Indeede it preuailes oftentimes by an old conceit and strong imagination , of some vnlettered persons , who thinke it to be of force and efficacie for restoring and curing : and yet the vanitie of this conceit , appeares in the common practise of men , who commonly vpon S. Stevens day vse to let blood , be the signe where it will ; though it be in the place where the veine is opened . But the truth is , the signe in it owne nature , is neither way auaileable , beeing but a fancie , grounded vpon supposed premisses , and therefore ought to be reiected , as a meere vanitie . The second thing belonging to Astrologie , which ought to be eschewed , is the choice and obseruation of daies . Curious diuiners doe set apart certaine dayes , whereof some are ( as they say ) luckie , some vnluckie . And these they appoint to be obserued for the beginning of ordinary works & businesses ; as to take a iourney ; to beginne to lay the foundation of a building , to plant a garden , to weane a child , to put on new apparell , to flit into a new house , to trafficke into other countries , to goe about a suite to a Prince , or some great man , to hunt and vse exercises , to pare the nayles , to cut the haire ; in a word , to attempt any thing in purpose or action , which is not done euery day . The effect and force of these daies , is not grounded either in arte or in nature , but onely in superstitious conceit and diabolicall confidence , vpon a wicked custome , borrowed from the practise of diuiners : and the daunger of such confident conceits is this ; that the Deuill by them takes the vantage of fantasticall persons , and brings them further into league and acquaintance with himselfe , vnlesse they leaue them . And all such persons as make difference of daies for this or that purpose , are in expresse words plainly condemned , Deut. 18. 10 , 11. § 4. The fourth kind of Diuination by true meanes , is the prediction of things to come by dreames . In the old Testament we read tha● Sorcerers and false Prophets vsed to foretell strange euents , by reuelations which they had in their dreames . Such diuiners were among the Iewes : and for that cause the people of God were expressely forbidden to harken vnto Dreamers of dreames , Deut. 13. 3. And the Lord himselfe by the Prophet Ieremie , taxeth the false Prophets , who broached false doctrine in his name by this deuillish meanes , saying , I haue dreamed , I haue dreamed , Ier. 23. 25. Yet here it is to be remembred , that foretelling of future things by dreames , is not simply to be condemned , but onely in part . For of dreames there be three sorts , Diuine , Naturall , and Diabolicall . Diuine , are ▪ those which come from God : Naturall , which proceede from a mans owne nature , and arise from the qualitie and constitution of the bodie : Diabolicall , which are caused by the suggestion of the deuill . Touching Diuine dreames : that there are , or at least haue beene such , it is euident . For these be the words of God , Numb . 12. 6. If there be a Prophet of the Lord among you , I will be knowne vnto him by a vision , and will speake vnto him by a dreame . And Iob saith , that God speaketh in dreames and visions of the night , when sleepe falleth vpon men , and they sleepe vpon their beds , Iob. 33. 15. Now these diuine dreames were caused in men , either immediately by God himselfe , as the former places shew ; or by meanes of some good Angel. In this latter kind was Ioseph of●en admonished in dreames what to doe , by the ministerie of an Angel ; as Matth. 1. 20. and chap. 2. 13. 19. and diuining by such dreames , is not condemned ▪ for by them the most worthie Prophets of God haue reueiled Gods will in many things to his Church . Thus Ioseph by dreame had notice giuen him of his owne aduancement , Gen. 37. 7. 9. and by Pharaohs dreames which were sent from God , he also foretold the state of the kingdome of Egypt , touching prouision for seauen years dearth , Gen. 41. 25. By the same meanes the Prophet Daniel prophesied of the flourishing & fading of the chiefe Monarchies of the world , from his time to the comming of Christ , Dan. 9. &c. these therefore beeing one of the extraordinary means , whereby God hath manifested his will vnto man in times past , more or lesse ; diuination by them is not to be censured as vnlawfull , but rather to be honoured and esteemed , as the ordinance of God. For the second sort which be Naturall , arising either from the thoughts of the mind , or the affections of the heart , or the constitution of the bodie : as they are ordinarie in all mē , in some more , in some lesse : so they vary according to the diuersitie of mens thoughts , affections , and constitutions : and by them a man may probably coniecture of sundrie things concerning the state and disposition , partly of his bodie , and partly of his minde . As first he may gesse in likelihood , what is his constitution , as the learned in all ages , doe constantly auouch . For when his mind in dreaming runnes vpon warrs , and contentions , fire , and such like , it argueth his complexion is cholerick . When he dreames of waters and 〈◊〉 , it betokeneth abundance of phlegme . When his phantasie conceiueth heauie and dolefull things , full of griefe , feare , and horrour , it bewraieth a melancholike constitution . When his dreames be ioyfull and pleasant , as of mirth , pastimes , and delightful newes , his complexion is iudged to be sang●i●● . ● Againe , by naturall dreames a man may gess●ar the corruption of his owne heart● ▪ and know to what sinnes he is most naturally inclined . For looke what mon doe ordinarily in the day time conceiue and imagine in their corrupt hearts , of the same , for the most part , they d●e corruptly dreame in the night . And this is the rather to be obserued , because though the wicked man shut his eyes , and stoppe his eares , and harden his heart , and will not take notice of his enormities by the light of the Law ; yet euen by his owne dreames in the night , his wickednes shall be in part discouered , and his conscience thereby conuinced , and he himselfe left in the end inexcusable before God. Now albeit a man may giue a probable coniecture of the premisses by natural drems ; yet no diuination of things to come , whether publike or priuate , good or bad , can be made by them , either concerning persons , families , or kingdoms . Therefore the common obseruations of dreames in the world , whereby men imagine things to come to passe , & accordingly foretel them by those means , are vaine and superstitious , and iustly so condemned in the places before named , Deut. 13. Ier. 23. Concerning the thirde kinde of dreames , which are caused by the deuil ; It hath beene granted in all ages for a truth , that Satan can frame dreames in the brayne of man , and by them reueale his diui●ations . And it is plainly manifested by the continuall obseruation of the Gentiles , before the comming of Christ. For when Oracles , ( that is , answers from the deuill ) were in force , men that vsed to consult with them , and desired to be resolued in matters of doubt , were to lay them downe and sleepe beside the altar of Apollo , where they had offred their gift , and sleeping they receiued in a dreame , the answer for which they came ; and this dreame was framed in the braine of him that slept , by the deuill , and in it the answer was deliuered by him speaking at or in the Oracle . So likewise in the Primitiue Church , since the comming of Christ , though Oracles then ceased , which were the greatest and strongest delusions that euer Satan had : yet he hath by dreames and visions wrought in the heads of many men most strange and curious concei●s for the raising vp of heresies , to the great disturbance of the peace of the Church . For we read in Ecclesiasticall stori●s , that the Maniches had their damnable opinions first inspired into them , and then confirmed by dreames . And in this age the first authors of the sect of the Anabaptists , had their curious conceits of reuelation , partly in dreames , partly in visions . Likewise the Familie of loue haue their reuelations in dreames . For he that desires to become one of that sect , must ascend thereunto by degrees , before he can come to perfection to be an elder illuminate , or a man deified ; to which estate when he is once come , he hath for his confirmation strong Illusions , both waking and sleeping in visions and dreames . Histories of latter times , and wofull experience sheweth this to be true , the deuill preuailing so strongly , that many haue fallen away by this meanes , beeing corrupted by a doctrin meerely carnall , howsoeuer maintained with pretense of great holynes . Againe , as the good Angels may cause diuine dreames from God , and therei● reuile vnto men his will and pleasure concerning things to come : so no doubt the euill spirits may cause in men diabolicall dreames , and therein reueile vnto them many strange things , which they by meanes vnknowne to men , may foresee and knowe . By all which it is euident , that there are and may be as well diabolicall , as diuine dreames . The conclusion then is this : That as diuining by the second sort is superstitious , hauing no ground from Gods word : so fortelling by this third sort is flat Witchcraft , directly condemned in the places aforenamed , where men are forbidden to prophesie by them , or to regard them . Yet forasmuch as dreames be of sundrie kinds , as hath beene said , it shall not be amisse to set downe some notes of difference betweene them , whereby they may be knowne and distinguished each from other . Which point indeede hath long agone beene handled in the Primitiue Church , but hardly determined . For the learned of that age haue auouched it a very hard matter , considering that the deuill in these , as well as in other things , can transforme himselfe into an Angel of light . But howsoeuer the case be hard , and the deuil politicke , yet by light of direction from the word of God , there may some true differences be set downe betweene them ; as namely these . First of all ; diuine dreames haue alwaies had their preeminence aboue others , that generally they haue concerned the weightiest matters in the world ; as the comming and exhibiting of the Messias , the changes and alterations of Kingdomes , the reueiling of Antichrist , & the state of the Church of God. And this may plainly appeare by those which Ioseph expounded vnto Pharaoh , and Daniel vnto the Kings of Babel and Persia. But in the other sort it is otherwise . For if there be any thing represented more then ordinarie in those that be naturall , it proceedeth meerely from fancie and imagination . And as for diabolical , they are not of so waightie matters , nor so hard to foretell . For though the deuill haue great power and skill , yet it is aboue his reach to determine of such things as these are , or to foretell them without helpe from God. Secondly , diuine dreames be alwaies either plaine and manifest , or if they be obscure , yet they haue a most euident interpretation annexed vnto them . Of the plainer sort , were the dreames of Ioseph the husband of Marie . Matth. 1. Of the other sort were Pharaohs , very darke and hidden , but God raised vp Ioseph to giue them an casie interpretation vpon the instant . Gen. 41. Nebuchadne●sars dreames were full of obscuritie , and many matters were contained in thē , so as his spirit was troubled , and he forgat them ; but God stirred vp Daniel and reuealed to him the secret , so as he remembred it to the King , and declared the true meaning thereof , Dan. 2. 1. 28. 36. Lastly , Daniels dreames of the foure beasts , &c. were of like difficultie , but the Angel Gabriel was presently sent to make him vnderstand them , Dan. 8. 16. Now those that are caused by the Deuill , as they be obscure and intricate , so the interpretation of them is ambiguous and vncertaine , because he himselfe cannot infallably determine how things shall come to passe , and thereupon is constrained to giue doubtfull answers by dreames . And such were not onely the auncient Oracles among the heathen , where he gaue the resolution , but the moderne Prophecies giuen by him to some of his instruments in later time . Thirdly , the dreame that comes from God , is alwaies agreeable to his reuealed will , and representeth nothing contrarie to the same , in whole or in part : whereas those that proceed from nature , doe sauour of nature , and bee agreeable to mans corruption , which is repugnant vnto Gods will. And those that are suggested by Satan , are of the same nature ; the generall scope whereof is to crosse the will of God , and to withdrawe the heart from obedience therevnto . Fourthly , diuine dreames 〈◊〉 a● this ende , to further religion and ple●●e , and to maintaine true doctrine : but the deuill , an enemie to God , worketh in his dreames the subuersion of true religion , & the worship of God , that in the roome thereof he may set vp Idolatrie and superstition . For so much we learne , Deut. 13. where the false Prophet brings his dreame , and vtters it , yea and confirmeth it by a wonder ; but marke his ende : It was to draw men to Apostacie : Let vs ( saith he ) goe after other Gods ; which thou hast not knowne , and let vs serue them , vers . 2. Answerable to which , was the practise of the false Prophets afterwardes , who caused the people to erre ●y their lies and flatteries . Ierem. 23. 32. To conclude this point , it must be here remembred , that howsoeuer there ●re and haue beene distinct sorts of dreams , yet those which are from God , were onely in ordinarie vse in the old Testament , and in the Church of the New , are ceased , and take not place ordinarily . Whereas therefore men in their sleepes haue dreames , they must take them commonly to be naturall , & withall know that they may be diabolicall , or mixt partly of the one kind , partly of the other . And howsoeuer there may be some vse of the naturall , as hath beene said , yet commonly they are not to be regarded . And for the other which are from Satan , or mixt , they are not to be receiued , beleeued , or made meanes whereby to foretell things to come , least by this vse of them , we grow into familiaritie with the deuill , and before God be guilty of the sin of Witchcraft . § 5. The fift and last kind of Diuination by true meanes , is by Lots , when men take vpon them to search out fortune ( as they vse to speake ) that is , good or bad successe in any busines , by casting of Lots , whether it be by casting a die , or opening of booke , or any such casuall meanes . I mention this the rather , because among the ignorant and superstitious sort , such practises are cōmon & in great accoūt : the Lot is an ordinance of God , appointed for speciall ends and purposes , but when it is thus applyed , it ceaseth to be lawfull , because it is abused to other ends then God by his word & ordinance hath allowed . That we may the better knowe the abuse of a Lot in this kind , we must remember there be three sorts of Lots ; the Ciuill , the Sporting , and the Diuining Lot. The ciuill vse of Lots , is , when they be vsed for the ending of controuersies : the diuiding of lands and heritages : the disposition of offices amongst many that are equally fit , the trying of the right in doubtfull things , or lastly the discouerie of a malefactor hid amongst many suspected . By this vse of the Lot , was Saul chosen to be king ouer Israel , 1. Sam. 10. 21. the skape-goate separated frō that which was to be sacrificed , Leuit. 16. 8. the land of Canaan diuided among the children of Israel , Iosh. 14. 2. &c. the trespasse of Achan found out , Iosh. 7. 15. and Matthias chosen to be one of the twelue , Act. 1. 26. and of this Lot Salomon saith , Pro. 18. 18. The Lot causeth contentions to cease , and maketh partitions among the mightie . Hereupon the ciuill vse of Lots hath his warrant in Gods word , so it be lawfully vsed in case of necessitie , with i●uocation of the name of God , and with expectation of the euent from God , by whose hand & immeadiate prouidence it is disposed . For the Lot ( saith Salomon ) is cast into the lap , but the whole disposition thereof is from the Lord , Pro. 16. 33. The Sporting Lot is that which is commonly vsed for some vaine and vnnecessary ende ; as to set vp banck-rupts , or such like . This hath no warrant in the word of God whereupon men should vse it , and therefore is no better then an abuse of Gods ordinance , to speake no more of it . Now the diuining Lot performed by the opening of a booke , or the casting of a die , or such like , thereby to declare good or bad successe , cannot be done without confederacie with Satan either explicite , or implicite . For the plaine cast of a die , or the opening of a booke without beleeuing , can doe nothing for discouering of future contingents . And what is there in the nature of these actions to produce such effects ? or where , or when did God giue this vertue to them , certainely to determine of things hidden from man , and knowne onely to himselfe ? Diuination therefore by them is to be holden as a practise , not onely sauouring of superstition , but proceeding from the arte of Witchraft and Sorcetie . And thus much of Diuination by meanes of the creatures ; and the seueral kinds thereof . Sect. III. The second kind of Diuination , is by counterfeit , and forged meanes , which are none of the creatures of God : whereof one kind onely is mentioned in Scripture , viz. when Satan is consulted with in the shape of a dead man. This is commonly called Neeromaneie , or the blacke arte , because the Deuill being sought vnto by Witches , appeares vnto them in the likenes of a dead bodie . And it is expressely forbidden , Deuter. 18. 11. yea condemned by the Prophet Esai , 8. 19 , 20. who saith in plaine tearmes , that Gods people ought not to goe from the liuing to the dead , but to the Law and to the testimonie . A memorable example hereof is recorded in 1. Sam. 28. the obseruation whereof , will discouer vnto vs the chiefe : points of Necromancie . There Saul about to encounter the Philisti●s , beeing forsaken of God , who refused to answer him , either by dreames , or by Vrim ; or by the Prophets , inquired for one that had a familiar spirit : and hearing of the Pythonesse at Endor , went vnto her by night , and caused her to raise vp Samuel , to tell him of the issue of the warre . Now the Witch at his request raised vp the Deuill , with whome shee was confederate , in Samuels likenesse ; who gaue him answer concerning his owne ouerthrowe , and the death of his sonnes . Which example declareth plainely , that there is a kind of diuination , whereby Witches and Sorcerers reueale strange things , by means of the deuill appearing vnto thē in the shapes or shadowes of the dead . Touching the truth of this example , two Questions may be mooued . The first is , Whether that which appeared , was true Samuel or not ? Some say it was Samuel indeede : others ( who hold that there are no Witches ) denie that it was either Samuell , or the deuill ; and affirme it to be some other counterfeit comming in Samuels attire to deceiue Saul : both which opinious are false and here to be confuted . And first , that their opinion which say that true Samuel appeared vnto Saul , is a flat vntruth , I prooue by these reasons . I. Before this time , God had withdrawne his spirit from Saul , as himselfe confesseth , and denied to answer him any more by ordinarie meanes , in such sort as before he had done . Hereupon I gather , that it is was not probable , that God would now vouchsafe him the fauour to suffer Samuel to come vnto him extraordinarily , and tell him what should be the end of his warre with the Philistins : and to this purpose it is affirmed twise in that chapter , that God had taken his good spirit from Saul . II. The soules of the faithfull departed , are in the hands of God , and doe rest in glorie with himselfe , and their bodies are in the earth , and there rest in peace . So saith the voice from heauen , Reuel . 14. 13. Blessed are the dead that die in the Lord : for they rest from their labours , and their works , that is the reward of their workes , follow them immediatly , or at the heeles , as the word signifieth . Now suppose the deuill had power ouer Samuels bodie , yet to make true Samuel , he must haue his soule also . But it is not in the power of the deuill , to bring againe the soules that are in heauen vnto their bodies , and so to cause them to appeare vnto men vpon earth , and to speake vnto them . The Deuills kingdome is in hell , and in the hearts of wicked men on earth ; yea whiles the children of God are in this world , he vsurpeth some authoritie ouer them , by meanes of their owne corruption : But heauen is the kingdome of God and his Saints , where Satan hath nothing to doe , considering that there is no flesh or corruption , to make him entrance or yeeld him intertainement . Neither can it be prooued by Scripture , that the deuill can disturbe either the bodies or soules of them that die in the Lord : and therefore the Witch with all her power and skill , could not bring Samuels rotten bodie ( for so no doubt it was now ) and soule together . III. This shape which appeared suffered Saul to adore and worshippe it , where is the true Samuel would neuer haue receiued adoration from Saul the king , though it had beene in ciuill manner onely . Whome then did Saul adore ? Answ. The Deuill himselfe , who beeing an enemie to the glorie of God , was content to take to himselfe that honour , which a King in dutie is to performe to God himselfe . IV. If it had beene true Samuel , he would certainly haue reproued Saul for seeking helpe at Witches , contrarie to Gods commandement , & that doctrine which he had taught him from God in his life time . But this counterfeit reproued him not , and therefore it is not like to be the true Prophet of God , but Satan himselfe , framing by his art and skill the person and shape of Samuel . But it is alleadged to the contrarie , that Samuel a●ter his sleepe , prophesied of the death of Saul , Ecclesiastic . 46. v. 20. A●ter his sleepe also he told of the Kings death , &c. Answ. That booke penned by Iesus the sonne of Sirach is a very worthie description of Christian Ethicks , contaming more excellent precepts for manners , then all the writings of heathen Philosophers , or other men . But yet it is not Scripture , neither did the Church euer hold and receiue it as C●●onicall : yea , the author himselfe ●●sinuateth so much in the beginning thereof : for in the preface he disableth himselfe to interpret hard things , and after a sort craues pardon for his weaknesse , which is not the manner of the men of God , that were pen-men of Scripture . For they were so guided by gods spirit in their proceedings , that nothing could be hard vnto them . This priuiledge no ordinarie man hath assurance of : and therefore this author writing vpon his owne priuate motion , was subiect to error , and no doubt this speach of his , beeing contrarie to that which is recorded in the Canonicall Scriptures , is a flat vntruth . Secondly , it is obiected , that the Scripture calleth him Samuel , that appeared vnto Saul . Ans. The scripture doth often speake of things , not as they are in themselues , but as they seeme to vs. So it is affirmed , Gen. 1. 16. that God made two great lights , the Sunne and Moone : whereas the moone is lesser then many starres , yet because in regard of her nearenesse to the earth , shee seemeth to vs greater then the rest , therefore shee is called a great light . In like manner Idols in the Scripture are called Gods , not that they are so indeed , ( for an Idoll is nothing , 1. Cor. 8. 4. ) but because some men doe so conceiue of them in their mindes . In a word ; the Scripture oftentimes doth abase it selfe to our conceit , speaking of things not according as they are , but after the manner of men ; and so in this place calleth counterfeit Samuel , by the name of the true Samuel , because it seemed so vnto Saul . The third obiection : That bodie which appeared , prophecied of things that came to passe the day after , as the death of Saul , and of his sonnes ; which indeede so fel out , and at the same time , therefore was like to be Samuel . Answ. There is nothing there said or done , which the deuill might not doe . For when the Lord vseth the deuill as his instrument to bring some things to passe , he doth before hand reueile the same vnto him : and looke what particulars the deuill learneth from God , those he can foretell . Now the truth is , Satan was appointed by God to worke Sauls ouerthrowe , and it was made knowne vnto him when the thing should be done ; by which meanes , and by none other , the deuill was enabled to Foretell the death of Saul . Where ( by the way ) obserue , that in this case the deuill can reueale things to come certenly , to wit , if he be appointed Gods immediate instrument for the execution of them , or knowes them by light of former prophecies in Scripture . Fourthly , dead men doe often appeare and walke after they are buried . Ans. It is indeede the opinion of the Church of Rome , and of many ignorant persons among vs , but the truth is otherwise . Dead men doe neither walke , nor appeare in bodie or soule after death : for all that die , are either Righteous , or wicked : The soules of the Righteous goe straight to heauen , and the soules of the wicked to hell , and their remaine till the last iudgement : and therefore of the iust it is said , that they are blessed when they die , because they rest from their labours , Apoc. 14. 13. But how doe they rest , if after they be dead they wander vp and downe in the earth ? If it be said , that Moses and Elias appeared when Christ was transsigured in the mount ; and that Lazarus rose again , and at Christs resurrection many dead bodies rose againe and appeared . I answer ; there were two times when God suffered the dead to be raised vp againe ; either at the planting of his Church , or at the restoring and establishing of it , when it was rased to the foundation . Thus at the restoring of religion in Elias and Elishaes times , the sonne of the Shunamitish woman , 2. King. 4. 34. and the widowes sonne at Sarephta , 1. King. 17. 21. were raised . Againe , when God would restore his Church , which was fallen to Idolatrie about the death of Elisha , he caused the like miracle to be wrought in the reuiuing of a dead man by the touching of Elishaes dead carkeise in the graue , thereby to assure the people of their deliuerance , and to cause them to embrace the doctrine of the Prophet after his death , which in his life they had contemned . In like manner at the establishing of the Gospel in the new Testament , it pleased Christ to raise vp Moses and Elias , and to make them knowne to his Disciples by extraordinarie reuelation , that they might beleeue that the doctrine which hee preached was not newe , but the same in substance with that which was recorded in the Law and the Prophets , both which were represented by Moses and Elias . So also he wrought the miracle vpon Lazarus , the widowes sonne , and lairus daughter , thereby to sliewe the power of his Godhead , the truth of his calling , the testimonie of his Doctrine : lastly , to make knowne the power of his resurrection , he caused some to rise and appeare to others , when he himselfe rose againe . But out of these two times we haue neither warrant nor example , that God suffered the dead to be raised vp . Wherefore those instances will not any way confirme Samuels appearing , which indeed was not true , but counterfeite and forged by the Deuill himselfe . Now for the second Opinion , of those which denie that there be any Witches , and thereupon hold that this was a meere cosenage of the Witch , suborning some man or woman to coūterfeit the forme , attire , and voice of Samuel , thereby to delude Saul , that also is vntrue . For he that spake foretolde the ruine of Saul , of his sonnes , and of his armie , yea the time also wherein this was to come to passe : whereas in likelihood no man or woman in all Israel , could haue foretold such things before hand of themselues . It was not then any cosenage , as is affirmed , but a thing effected by the deuill , framing to himselfe a bodie in the likenesse of Samuel , wherein he spake . If therefore it be manifest , that by counterfeit apparitions of the dead Witches and Sorcerers can foretell things to come : hence sundrie points of Witchcraft may be obserued . First , that there is a league between the Witch and the deuill . For this was the cause which mooued Saul to seeke to Witches , because neither he himselfe , nor any of his seruants could raise vp Satan in Samuels likenesse , as the Witch of Endor did . But Saul beeing a King , might haue commanded helpe from all the wise and learned men in Israel , for the effecting of such a matter : why then would he rather seeke to a silly woman , then to them ? The reason was , because shee had made a compact with the deuil , for the vsing of his helpe at her de ●aund , by vertue whereof he was as readie to answer , as she to call him ; whereas Saul and the learned Iewes , hauing made no such league , neither he by his power , nor they by their skill , could haue performed such a worke . Secondly , the deuill will be readie at the call and command of Witches and Sorcerers , when they are intending any mischiefe . For here the Witch of Endor no sooner spake , but he appeared , and therefore the text giues her a name that signifieth one hauing rule and command ouer Pytho , that is , the familiar spirit : yet when he is commanded , he yeelds not vpon constraint , but voluntarily , because he builds vpon his owne greater aduantage , the gaining of the soule of the Witch . Where by the way , let it be obserued , what a pretious thing the soule of man is ; the purchasing wherof , can make the proud spirit of Satan so farre to abase it self , as to be at the command of a silly woman . Againe , what an inueterate malice Satan beareth to man , which for the gaining of a soule , will doe that which is so contrarie to his nature . It may teach man , what to esteeme of his soule , and not to sell it for so base a price . Thirdly , by this , the great power of the Deuill in the behalfe of the Sorcerer , is made manifest . For he was presently at hand to counterfeit Samuel , and did it so liuely and cunningly , as well in forme of bodie , as in attire and voice , that Saul thought verily it was the Prophet : which may be a caueat vnto vs , not easily to giue credit to any such apparitions . For though they seeme neuer so true and euident , yet such is the power and skill of the deuill , that he can quite deceiue vs , as he did Saul in this place . Sect. IV. Hitherto I haue shewed the first kind of Diuination by meanes , both true and forged . Now followeth the second ; practised without meanes . Diuination without meanes , is the foretelling and reuealing of things to come , by the alone and immediate assistance of a familiar spirit . This kind is mentioned and expressely forbidden , Leuit. 19. 31. Ye shall not regard them that worke with spirits . Againe , Leuit. 20. 6. If any turne after such as worke with spirits , to goe a whoring after them , I will set my face against that person , and will cut him off from among his people . So , Deut. 18. 11. Let none be found among you that consulteth with spirits . In which places the holy Ghost vseth the word Ob , which more properly signifieth a spirit , or deuill , in which sense it is taken in Leuit. 20. 27. and in 1. Sam 28. 8. And by reason of the league which is betweene the Witch and the deuill , the same is also giuen to the Witch , that worketh by the deuill : and therefore the Pythonesse at Endor , is both called Ob , 1. Sam. 28. 9. and shee that ruleth Ob. v. 7 , 8. Now this kind of Diuination is practised two wayes : either inwardly , when the spirit is within the Witch : or outwardly , when being forth of the Witch he doth onely inspire him or her . An example of the former waie , the Scripture affordeth , Act. 16. 16. of a woman at Philippi , that had a spirit of Pytho ; which gather master much vantage with diuining . And this spirit whereby she diuined was within her . For Paul beeing molested , said to the spirit , I cōmand thee in the name of Iesus Christ , that thou come out of her , and he came out the same houre , v. 18. And because the deuill is wont in this kinde to speake out of the throat and brest , or bellie of the Witch p●ssessed , hereunto learned men haue thought that this name ( Ob ) is giuen to the deuill , because he speaketh out of the witch , as out of a bottell or hollow vessell : for so the word Ob , properly signifieth . Secondly , this may be practised when the deuill is forth of the Witch , and then he either inspireth her , or els casteth her into a traunce , and therein reueileth vnto her such things as she would know . Of this kind , though we haue no example in Scripture , yet the histories of the heathen doe affoard vnto vs many instances of experience therein . One of the principall is the historie of the ten Sibylles of Greece , who were most famous Witches , and did prophesie of many things to come , whereof some were true concerning Christ and his kingdome , which the deuill stole out of the Bible , and some other were false : and all of them they receiued by reuelation from the deuill in traunces . But it will be said , If the deuill reueileth vnto his instruments strāge things in traunces , then how shall a man discerne betweene diabolicall reuelations , and the true gift of prophesie , which God in traunces reueileth vnto his Prophets . Answ. In this point Satan is , ( as it were ) Gods ape . For as he in old time raised vp holy Prophets to speake vnto the fathers for the building vp of his Church : so hath Satan inspired his ministers , and furnished his instruments with propheticall inspirations from time to time , for the building vp of his owne kingdome : and hereupon he hath notably counterfeited the true gift of prophecie receiued first from God himselfe . And yet , though in many things they be like , there is great difference betweene them . First , diuine trances may come vpon Gods children , either whē the soule remaineth vnited with the bodie , or else when it is seuered for a time . So much Paul insinuateth , when he faith of himselfe , 2. Cor. 12. ● . that he was rapt vp ( as it were in a heauenly trance ) into the third heauen , but whether in the bodie , or out of the bodie , he knew not . But in all diabolical ecstasies , though the body and senses of the Witch be ( as it were ) bound or benummed for the time ; yet their soules still ren●aine vnited to their bodies , and not seuered from them . For though the deuill by Gods permission may kill the bodie , and so take the soule out of it for euer ; yet to take it from the bodie for a time , and to reunite them againe , is miraculous , and therefore beyond the compasse of his power . Secondly , in diuine trances the seruants of God haue all their senses , yea all the powers of soule and bodie remaining sound and perfect , onely for a time the actions and operations are suspended and cease to doe their dutie : but in ecstasies that be from Satan , his instruments are cast into frenzies and madnesse : so as reason in them is darkened , vnderstanding obscured , memorie weakned , the braine distempered ; yea , all the faculties are so blemished , that many of them neuer recouer their former estate againe : and they that scape best , doe carrie their blemishes , as the deuills skars , euen vnto their graue . So kind is Saran to his friends , that he will leaue his tokens behind him , where euer he comes in this sort . The seruants of God receiue no such blemishes , but rather a further good , and a greater measure of illumination of all the powers of the soule . Thirdly , diuine ecstasies tend alway to the confirming of the truth of the Gospel , and the furtherance of true religion and pietie . Such was Peters , Act. 10. 11. which serued to assure him of his calling to preach the Gospel to the Gentiles , and to informe his iudgement in this truth , that there was no acception of persons with God , and that to them of the new Testament , all things were cleane , and nothing polluted . But the scope of them that are from Satan , is principally the suppressing and hinderance of religion , the drawing of the weake into errours , the ratifying and confirming of thē that are fallen thereinto , and the generall vpholding of the practises of vngodlinesse . And by these and such like particular differences , hath God pulled off the Deuills vizar , and made him better knowne and discerned of true Christians . And thus much concerning Diuination , the first part of Witch-craft . CHAP. IIII. Of Operative or working Witch-craft . THe second part is that which consisteth in Operation , and is therefore called Operatiue or working Witchcraft . Witch-craft in Operation , is that which is employed in the practise and reall working of strange things or wonders , and it hath two parts , Inchantment , and Iugling . Sect. I. Inchantment is the working of wonders by a Charme . This the Lord expressely forbiddeth , Deuter. 18. 11. Let none be found among you , that is a Charmer . In this description , two points are to be considered : 1. what things may be done by inchantment , namely wonders , for I say it is the practise of wonders : 2. by what means these wōders are wrought , that is , by a Charme . For the first : The wonders done by Inchanters are , 1. The raising of stormes and tempests ; windes and weather , by sea and by land : 2. The poysoning of the ayre : 3. Blasting of corne : 4. Killing of cattell , and annoying of men , women , & children : 5. The procuring of strange passions and torments in mens bodies and other creatures , with the curing of the same : 6. Casting out of deuills . These and such like things Inchanters can doe by their charmes . And for proofe hereof , we haue the vniforme consent of all ages , with the records of Witches confessions to manifest the same ; besides the testimonie of experience in this age : so as the man that calles it into question , may as well doubt of the Sunne shining at noone day . Yet for the further declaration thereof , we will alledge what the Scripture saith in this point . Salomon saith , If the Serpent bite when he is not charmed , no better is a babler , Eccles. 10. 11. thus the words are in our English translation : but they may better be thus read according to the originall : If the serpent bite before he be charmed , what profit hath the master of the tongue thereby ; that is , the Charmer . And so they beard this sense : If the Inchanter be bitten , before the serpent be charmed , then he hath no benefit by his charme . For Salomon in that place giueth vs to vnderstand , what power In●hanters haue , and what they may doe by their charmes , if they come in time , namely , stay the poyson of the serpent , so as he cannot hint , either by biting or stinging . When Balae intended euill against Israel , he hired Balaam to curse them , Num. 〈◊〉 . 6. Now this Balaam was an inchanting Witch ; for though he be called a Prophet , yet this was onely in the reputation of the world ; for his practise was to inehant by charmes of words : and to that purpose he was hired to curse Gods people , that is , to-bring mischiefe vpon them by charming ; which thing 〈◊〉 he had often and inany 〈…〉 to doe , 〈…〉 but that it pleased God contrary to his endea●ours 〈…〉 out into these words : There is no sorcerie against Iacob , nor soothsaying against Israel , Num. 23. 23. As if he should haue said , I know well that sorcerie is powerfull in many things , and of force to bring much mischiefe vpon men , yet it can take no place against the people of God , because he hath blessed them ; and whom he blesseth , them no man can hurt by cursing . Inchanters therefore may vpon Gods permission worke strange things , as appeares by these places , to name no more . The second point to be obserued , is the meanes whereby these wonders are practised ; these are counterfeit and supposed meanes , not ordained and sanctified by God , which are commonly called Charmes . A Charme is a Spell or verse , consisting of strange words , vsed as a signe or watchword to the deuil , to cause him to worke wonders . First , I say it is a Spell consisting of strange words , because in these inchantments , certaine words or verses are secretly vttered , which in regard of the common formes of words are strange , and wherein there is thought to be a miraculous efficacie to bring some extraordinarie and vnexpected thing to passe . A point of it selfe euident and needing no further proofe , considering it is not vnknowne to the more ignorant sort , who are better acquainted with these , then with the word of God. And these words are not all of one and the same kind ; but some are rude and barbarous , neither knowne nor conceiued or vnderstood ; of which the auncienter sort of charmes were wont to be made especially , and some later . Some againe are plaine and knowne tearmes , which may be vnderstoode ; as the names of the Trinitie , some words and sentences of Scripture , as In principto er at verbum , &c. Againe , charmes that consist of words , are not all of one sort , but some be imprecations , wishing some euill : others in shewe haue the forme of praises and blessings , whereby the Witch either flatteringly commendeth , or fauourably wisheth some good : others againe are made in forme of prayer and petition : and they all are sometimes plainely conceiued , sometimes in ruder and more vnknowne words , as those well know , who haue heard them , or reade them where they are to be sound . Secondly , I adde , that the charme is vsed for a sign : and watchword to the deuill , to cause him to worke wonders , wherein standeth the nature and proper end of a charme . The nature , in that it is a diabolicall signe : the end , to cause the deuill to worke a wonder : whereby it is distinguished from all other speeches of men . For all they commonly carrie the nature of the thing , whereof and whereabout they be made , but the Charme doth not alwaies follow the nature of the words , but hath another nature in regard of the immediate relation it hath to the deuill , to whome it is a signe . Againe , the charme pronounced doth not the wonder , but the deuil admonished by it as by the watchword to doe the feate . Now because some are of opinion , in regard of the ordinarie production of strange effects by these meanes , that the Spell hath in selfe some vertuit and power to such and such purposes whereinto it is vsed ; I will stand a little in the proofe of the contrarie . That a charme is onely a diabolicall watchword ; and hath in it selfe no such effectuall power or possibilitie to worke a wonder . My reasons are these . First , this must be taken for a maine ground ; That as there is nothing in the world , that hath beeing but from God , so nothing hath in it any efficacie , but by his ordinance . Now whatsoeuer efficacie is in any creature from God , it receiued the same into it selfe , either by creation , or since the creation by some newe and speciall institution , appointmēt , and gift of God. For example . The bread in the Saerament , by a naturall power giuen vnto it in the creation , serueth to nourish the bodie , and the same bread , by Gods speciall appointment in his word , feedes the soule , in that by his ordinance it is made to vs a signe and seale of the bodie of Christ broken for vs : And so it is in euerie creature ; if the effect be ordinarie and naturall , it hath it by creation ; if extraordinarie and supernaturall , it hath that by diuine ordination : So that whatsoeuer comes to passe by any other meanes , is by Satanicall operation . Now charmes and spells , standing of set words and sillables , haue no power in them to worke wonders , either by the gift of nature in the creation , or by Gods appointment since the creation : and therfore they haue in them no power at all for any such purpose . This latter part of the reason , beeing the assumption or application of the ground to the present instance , consisteth of two parts , which I will prooue in order . First then I affirme , that by the gift of nature , no words of charmes haue power in thē to worke wonders ; & I prooue it in this manner . I. All words made and vttered by men , are in their own nature but sounds framed by the tongue , of the breath that commeth from the lungs . And that which is onely a bare sound , in all reason can haue no vertue in it to cause a reall worke , much lesse to produce a wonder . The sounds of bells and of many musicall instruments , and the voices of many bruit creatures , are fartr more strong and powerfull , then the voice of a man : yet who knoweth not , that none of all these is auaileable to such purposes . Indeede they haue power to affect the minde , by their sweetnes or otherwise , but they are not able to bring to passe a reall worke , either by the inflicting of hurts and harmes , or by the procuring of good . I conclude therefore , that the voice of man by nature , hath no power to worke any wonders . II. Againe , euery thing which hurteth or affecteth another , must necessarily touch the thing which it hurteth or affecteth . For it is a graunted rule in nature , that euery agent worketh vpon the patient by touching : But words vttered in Charmes are commonly made of things absent , and therefore though it should be graunted , that they had the power of touching a substance ( which they cannot haue ) yet of thēselues they are not auaileable to bring vpon things absent either good or euill . III. Moreouer , if words conceiued in charmes and spells haue any such power as is pretended , why should not euery word that any man speaketh haue the same power , inasmuch as all words are of the same nature , beeing onely sounds framed in the breast , and vttered by the tongue in letters and syllables ? But experience teacheth , that the same word spoken by another , hath not the same vertue ; For the charme vttered by the Charmer himselfe , will take effect ; but beeing spoken in the same manner by another man , that is no Inchanter , maketh to no purpose , for nothing is effected by it . IV. That which is in nature nothing but a ba●e signification , cannot serue to worke a wonder , and this is the nature of all words● for as they be framed of mans breath , they are naturall , but yet in regard of forme and articulation they are artificiall and significant , and the vse of them in euery language is , to signifie that which the author thereof intended ; for the first significations of words , depe●●●d vpon the will and pleasure of man that framed and inuented them . Beeing therefore inuented onely to shew or signifie some thing , it remaines that neither in nature nor proper vse , they can be applied to the producing of wounderfull and strange effects . Thus the former part of the assumption is cleared . In the second place I affirme , that the words of charmers haue not this power in them , by any speciall gift , blessing , or appoyntment of God , since the creation ; which is the other part of the assumption . And I shew it thus : whatsoeuer is powerfull and effectual to any end or purpose , by Gods gift , blessing , or appointment , the same is commanded in his word to be vsed , and hath also a promise of blessing annexed to the right vse therof . To vse the instance before made for explanation sake . The bread in the Lords supper , hath this power and propertie giuen it by Christ , to seale & signifie vnto euery beleeuing receiuer the bodie of Christ ; and by this propertie giuen it , it is a●eileable to this purpose ; though it be a thing aboue the common and naturall vse of bread ; & thereupon we haue warrant from Christs owne commandement , ordinance , and example so to vse it . But in the whole bodie of the Scripture , there is not the like commandement to vse the words of Charmes for the effecting of wonders , much lesse the like promise of blessing vpon the same so vsed : therefore the conclusion is , that God hath giuen no such power vnto them in speciall . If it be asked then , what they are , and whereto they serue ? I ansvver , they are no better then the deuills sacraments and vvatchvvords , to cause him to doe some strange vvorke . For the Inchanter hath relation in his minde to the deuil , vvhose helpe he hath at hand by couenant either open or secret ; or at least some superstitious opinion of the force of the vvords , vvhich is a preparation to a couenant . The truth of this doctrine , hovvsoeuer it be thus made manifest , yet it findes not generall intertainement at all mens hands . For there are and haue beene some learned men , in all ages , who maintained the contrarie , both by word and writing ; and namely , that there is great vertue & power in words pronounced in time and place , to effect strange things . For proofe wherof they alledge these reasons . First , that the bare conceit and imagination of man , is of great force to doe strange things ; and therefore words expressed much more . Ans. The ground of the reason is naught . Imagination is nothing els but a strong conceit of the minde touching any thing , whatsoeuer it be , and by reason of the communion that is betweene the bodie and soule being together , it is of great force to work within the man that imagineth diuersely , and to cause alteration in himselfe , which may tend either to the hurt or to the good of his owne bodie : but yet imagination hath no force out of a man to affect or hurt an other . A man ( conceiuing desperately of his owne estate ) by the strength of imagination may kill himselfe ; but the same conceit , be it neuer to strong , can not hurt his neighbour . For it is no more then Cesars image vpon his coyne , which serueth onely to represent Cesar : so imagination is nothing but the representation of some thing in the minde by conceit , and therefore as the person of Cesar is nothing hurt though his image be defaced ; so when we conceiue of men in our mindes , though neuer so badly and malitiously , yet all is of no force to hurt or annoy them , either in person or state . Secondly , they alleage that Witches by malitious and wrie lookes in anger and displeasure ; may and do hurt those vpon whom they looke , whether they be men or other creatures . And it is an old receiued opinion , that in malitious and ill disposed persons , there proceed out of the eye with the beams , noysome and malignant spirits , which infect the ayre , and doe poison or kill , not onely them with whome they are daily conuersant , but others also whose companie they frequent , of what age , strength , and complexion so euer they be . Ans. But the opinion is as fond , as it is old : for it is as much against nature that such vertue should proceede out of the eye , or such spirits breake out of the nerves to the partie hated , as it is for the blood of the bodie , of it selfe , to gush out of the veines . Yet for the ratifying of this opinion they alleadge that which is written in Gen. 30. 37. where Iacob laide spe●kled ●oddes before the sheepe in their watering troughes , & that by Gods appointment , for this ende , that they might bring forth partie coloured lambs . I answer , that was not a worke of sight , but a speciall and ex●raordinarie worke of Gods prouidence vpon Iacob in his necessitie , as we may plainely see in the chapter next following v. 9. & . 11. yea it was taught Iacob by God himselfe : and ●f it had been an ordinarie work , doubtlesse the ga●●es thereof beeing so good , Iacob would haue done it againe afterward : but we neuer read that he did it againe . And be it granted it were a naturall worke , yet it cannot prooue witching by sight , because the sheepe receiued into their eyes the species and resemblance of the rodds , which is according to nature : whereas in fas●ination or bewitching by sight , malignant spirits should not be receiued in , but sent forth of the eye , which is against nature . Yea , but the Basiliske or Cockatrice doth kill man and beast with his breath and sight , yea , the wolfe takes away the voyce of such as he suddenly meetes withall and beholds , and why may not wicked men or women doe the like ? An. Indeede it is a thing receiued by common errour , and held of some for a truth ; but no experience of any man hath yet beene brought for the proofe thereof , and therefore it is to be reputed as fabulous . Thus much in probabilitie may be thought ( if the allegatiō should be true ) that the Basilis●e beeing possessed of a thicke poyson , may by his breath send forth some grosse venemo●s vapours , and thereby infect the ayre , and poison the thing that is neere vnto him . And that the soddaine and vnexpected beholding of the venemous Cock●trice , or the ravenous wolfe , ( beeing creatures in their kind fearefull , especi●ll● to those that are not acquainted with them ) may cause present astonishment , and consequently perill of death . But that this should be done by the ei●s of these creatures only , in māner aforesaid , it is not credible ; and therefore A●thors haue vpon good ground denied i● as beeing confirmed neither by reason , nor experience . Thirdly , they reason thus ; ●nchanters by whispering of words in charmes can stay the stinging and poisoning of serpents : for so Dauid in effect speaketh ; that the voice of the Charmer charmeth the serpent , Psal. 58. 5. It may seeme therefore that there is no small force in words for the effecting of strange works . Ans. It must be granted that the charmer may inchant the serpent : but how ? not by vertue of the words in the Charme , but by the power of the deuill , who then is stirred vp , when the charme is repeated , to doe the thing intended . The truth of this answer appeares by the words of the text , as they are read in the originall , that the Inchanter ioyneth societies very cunningly , namely , with the deuill . Now these s●ci●ties betweene Satan and the Charmer , are the very ground of the worke vpon the serpent : which worke , vpon confederacie formerly made , is done by the deuill ; and the words of the Charme are no more but the Inchanters Item or watchword , to occasion him thereunto . And let any other man reapeat the same words a thousand times , that either is not thus confederate with Satan , or hath not a superstitious opinion of Charmes , and al his labour will be in vaine . Fourthly , the word of God is of great force in the hearts of men to con●ert and change them , as it is vttered by the mouth of mortall man : and this force is not in the man by whom● it is spoken : where then should it be , but in the 〈◊〉 ? and if in the words , why may not other words be of like 〈◊〉 beeing vttered by man ? Ans. 1. The power of Gods word comme●● not from this , that it is a word , and barely vttered out of the mouth of a man : for so it is a d●ad letter : but it proceedeth from the powerfull operation of the spirit , annexed by Gods promise thereunto , when it is vttered , read , and conceiued which operation if it were taken away , the word might be preached a thousand yeares together , without any fruit or effect , either to saluation or condemnation . 2. The word of God is powerfull by the concurrence of the worke of the spirit , not in all things : as for example , in raising winds and tempests , in infecting the ayre , in killing and annoying men or other creatures ; but in the conuersion of sinners , in gathering the Elect , and in confirming those that be called : and this power it hath also by his speciall blessing and appointment . 3. Furthermore , the same word is not of power , when it is barely read , heard , or spoken , vnlesse it be also conceiued in the vnderstanding , receiued with reuerence , treasured vp in the memorie , and mingled with faith in the heart : whereas the bare reading and muttering ouer the words of a Charme by an Inchanter , though in an vnknowne to●gue , in ●ude and barbarous words , is sufficient to procure the working of wonders . Now , though the word of God be in it selfe pure , and serue to excellent purpose , as hath beene saide , yet by the way we may remember ; That as it is with all things that are most pretious , nothing is so excellent in it kind , which may not be abused ; so it is with this heauenly word : for it is and may be made a Charme two waies . First , when some part of it , is indeede vsed for a charme . Thus many Texts of Scripture , both in Latin and other languages , haue beene abused by Inchanters , as might easily be shewed . Secondly , when it is heard , read , recited , or made a matter of praier without vnderstanding . And thus the ignorant man , as much as in him lyeth , makes it a Charme . For in his ordinarie vse thereof , he neither conceiueth , nor taketh care to vnderstand it , as lamentable experience teacheth . Yet in neither of these is the very bare repeating of the word effectuall . For as when a man heares or reades it , vnlesse the Spirit of God inlighteneth his heart , it is to no purpose ; so when it is made the matter of a Spell , nothing will be effected , vnlesse the deuill either by conf●deracie , or superstitious conceit be drawne to conferre his helpe in the point , for his owne aduantage . Howbeit , of all Inchantments these are the most dishonorable to God , most acceptable to Satan , and most hurtfull to the charmer , which are made of the Scriptures . For beside the sinne of Witchcraft in the Charming , this inconuenience 〈◊〉 , that Satan procureth more credite to one of th●se , then to twentie other , because the words are Scripture ; hereby clo●ing his mischie●ous practises vnder the colour of holynes , and so confirming the truth of that which the holy Ghost saith , that when he worketh most deceitfully , he transformes himselfe into an Angell of l●hgt , ● Cor. 11. 14. He knoweth well , that ordinarie words seeme nothing to some men , therfore he teacheth and suggesteth phrases and sentences out of the word , for such vngodly ends , that euen the grace of them fet●hed from the Scriptures , may make them s●●mefull . Wherefore let euery one that is indued with grace and knowledge , d●ely consider this with himselfe . Cannot Gods word be effectuall , when it is vsed to edification , vnlesse the worke of his owne Spirit accompany the same ? then surely it is impossible , that the same which is holy , beeing vsed to an euill ende , should be powerfull , except the deuill affordeth his helpe for the effecting thereof . To conclude therefore , let men say what they will , the truth is this , that words of Inchantment , be they neuer so holy or prophane , either by way of cursing or blessing , haue no power of themselues to the producing of strange workes : but are ( as hath beene said ) onely diabolicall signes , admonishing the Deuill of some wickednes intended and desired , which he through his power must cause to be done . And thus much of Inchantment standing vpon the practise of wonders by a Charme . To this head of Inchantment , sundry other practises of Witches are to be referred , the chiefe whereof are these . First , the vsing and making of Characters , Images , or Figures , specially the framing of Circles , for this end to work wonders by them . As , to draw the picture of a child , or mā , or other creature in clay , or waxe , and to burie the same in the ground , or to hide it in some secret place , or to burn it in the fire , therby intending to hurt or kill the partie resembled . Againe , to make an impression into the saide picture , by pricking or gashing the heart or any other place , with intent to procure dangerous or deadly pains to the same parts . This is a meere practise of Inchantment , & the making of the image , and vsing of it to this end , is in vertue a Charme , though no words be vsed . For the bare picture hath no more power of it selfe to hurt the bodie represented , then bare words . All that is done commeth by the worke of the deuill , who alone by the vsing of the picture in that sort , is occasioned so or so , to worke the parties destruction . Secondly , hither we may referre the vsing of Amulets , that is , remedies and preseruatiues against inchantments , ●orceries , and bewitchings , made of herbes or some such things , and hanged about the necke for that ende . Thirdly , the vsing of Exorcismes , that is , certaine set formes of words vsed in way of ad●uration , for some extraordinarie ende . A practise vsuall in the Church of Rome , whereby the priest co●iures the salt , holy-water , creame , ●pittle , oyle , pal●es , &c. all which are in truth meere inchantements . For howsoeuer the Councell of Trent hath ratified thē by their decrees , & so commended them to general vse within the compasse of the Popish Church ; yet they haue in them no power or abili●ie of blessing or cursing , either by nature , or Gods appoyntment . Fourthly , In this number we reckon the vsing of the name Iesus , to d●iue away the deuill , or to p●euent Witchcraft ; a common practise among the ignorant . Wherein the wonderfull malice of Satan bew●aies it selfe , in making the ignorant people thinke that Christ is a coniurer , and that there is vertue in the naming o● his name , to doe some strange thing . Whereas the truth is , he careth neither for this name , nor for all the names of God , if a man goes no further thē the bare repeating of them ; but rather delighteth to see them so abused and disgraced . And hereupon it is , that in all coniurations , when he is raised by the Sorcerer , he is willing to be adi●red by all the holy names of God that are in the Scripture , to the ende , that he may the more deepely seduce his owne instruments , and make them to thinke that these holy names will bind him , & force him to yeeld vnto their desires in the particular , when indeede there is no such matter . Which point throughly considered , may admonish vs to take speciall heede of these cunning glozes and deuillish insinuations , whereby he intendeth to delude vs ; alway remembring , that the Apostles themselues , to whom the power of working miracles was giuen , did neuer acknowledge the worke to be done by the name of Iesus , but as S. Peter affirmeth , through faith in his name , Act. 3. 6. 16. Fiftly , The crossing of the bodie , to this ende , that we may be blessed from the deuill . A thing vsuall euen of latter times , specially in Popery ; wherein the crosse carrieth the very nature of a Charme , and the vse of it in this māner , a practise of Inchantment . For God hath giuen no such vertue to a crosse , either by creation , or speciall priuiledge and appointment . Six●ly , the Scratching ●f a Witch to discouer the Witch . For it is a means which hath no warrant or power thereunto , either by the word of God , or frō nature , but onely from the deuill ; who if he yeeldeth either at crossing , or scrat●hing , he doth it willingly , and not by compulsion , that he may feede his instrument with a false faith and a superstitious cōceit , to the dishonor of God , and their owne ouerthrowe . In a word , looke whatsoeuer actions , gestures , signes , rites , and ceremonies are vsed by men or women to worke wonders , hauing no power to effect the same , either by creation and nature , or by speciall appointment from God , they must all be referred to this head , and reckoned for Charmes . The vse . Now considering that all kinds of Charmes are the deuills watch-words to cause him to worke the wonder , and haue no vertue in them , be the words wherein they are conceiued neuer so good : hereby we must be admo●●shed , to take heede of the vse of them , and all other vnlawful ceremonies , both in respect of their formes , be they praises or praiers , or imprecations ; as also in regard of their endes , be they neuer so good in outward appearance . But alas ! the more lamentable is the case , Charming is in as great request as Physicke , and Charmers more sought vnto then Physicians in time of neede . There be charmes for all conditions and ages of men , for diuers kinds of creatures , yea for euery disease ; as for head-ach , tooth-ach , stitches , and such like . Neuerthelesse , howsoeuer some haue subiected themselues to such base and vngodly meanes , yet the vse hereof by the mercie of God , hath not beene vniuersall . And those that haue sought for helpe , are to be aduised in the feare of God , to repent of this their sinne , and to take a better course . Let them rightly consider , that they haue hither to depended vpon Satan for helpe , and consequently haue dishonoured God , and renounced lawfull meanes sanctified by him , which should not haue beene done in case of the greatest worldly gaine . For no man may doe euill , that good may come of it . But they that vse the helpe of Charmers , and consult with Wisemen , are wont to alleadge something in defence or excuse of their practise . First , that they for their part , meane no hurt , they know no euill by the man whome they seeke to , they onely send to him , and he does them good , how , and in what manner they regard not . Ans. 1. Indeed many be ignorant of the Inchanters courses . But in cases of losse and hindrance , men ought not onely to inquire the meanes , but to waigh and consider the warrantablenes thereof , otherwise they doe not that they doe of faith , and so are guiltie of sinne before God , Rom. 14. last vers . 2. Put the case they themselues meane no hurt , yet in this action they doe hurt to themselues , by reposing trust in things , which vpon better consideration they shall finde to be dishonourable , and therefore hatefull to God. Secondly , they alledge ; we goe to the Physician for counsell , we take his Recipe , but we know not what it meaneth ; yet we vse it , and finde benefite ; if this be lawfull , why may we not as well take benefit by the Wiseman , whose courses we be ignorant of ? Ans. 1. Physick vsed in time and place , is a worthy ordinance of God , and therefore beeing rightly vsed , God giues his blessing to it . But for inchantment it was neuer sanctified by God , and therefore cannot be vsed in any assurance of his blessing . 2. The Physicians receit being a composition and mixture of naturall things , though a man knowes it not , yet he takes it into his stomake , or applies it to his bodie , and sensibly perceiues the vertue and eff●cacie thereof in the working : whereas the Charmers course consisteth of words , which neither are knowne in themselues , nor are manifest in their vse to sense or vnderstanding . And hereby it is plaine , there is not the same reason of Physicke and charmes : the one hauing a sensible operation by vertue giuen it of God ; the other insensible , and wrought aboue ordinaric meanes by the worke of Satan . Thirdly , they alleadge , God is mercifull , and he hath prouided a salue for euery sore , they haue vsed other means , but they haue not succeeded , and what should they doe more , may they not in extremitie repaire to the Inchaunter , and see what he can doe for them , rather then their goods and cattell should be lost and spoyled ? Ans. 1. It were better for you to bide by the losse , yea to liue and die in any sickenes , then to tempt God by seeking help at charmers hands : for their helpe is dangerous , and commeth from the deuill , whereupon if ye rest your selues , ye ioyne league with him , and so hazzard eternally the safetie both of bodies and soules . 2. Vse good meanes allowed of God , and when they haue beene vsed often without successe , proceede not to other courses , but referre your selues to God , and say with Iob , The Lord hath giuen , and the Lord hath taken away : blassed be the name of the Lord , Iob 1. 21. And thus much of Inchanting , the first part of Operatiue Witchcraft . Sect. II. The second part is Iugling . Iugling , is the deluding of the eye with some strange sleight done aboue the or linar●e course of nature . In this description there are two points necessarily required in the point of Iugling , Delusion of the eye , and extraordinarie Sleight . Delusion is then performed , when a man is made to thinke he sees that , which indeede he sees not . And this is done by the operation of the deuill diuersly , but especially three waies . First , by corrupting the humour of the eye , which is the next instrument of sight . Secondly , by altering the ayre , which is the meane by which the obiect or species is carried to the eye . Thirdly , by altering and changing the obiect , that is , the thing seene , or whereon a man looketh . This deluding of the sense , is noted by Paul , Gal. 3. 1. O foolish Gal●tians , who hath * bewitched you ? where the spirit of God ●eth a word borrowed from this kind of sorcerers , which in full meaning signifieth thus much : who hath deluded your eyes , and caused you to thinke you see that , which you see not . As if he should haue said , Looke as the Iugler , by his deuillish art , deludeth the outward eye , and maketh men thinke they see that , which indeede they doe not : Euen so the false Apostles , by their erroneous doctrine , haue deluded the eies of your minds , and haue caused you , Galatians , to iudge that to be the word of God , which is not , and that to be truth , which is error and falshood . Paul giues vs to vnderstand by the very phrase vsed , that there is such a kind of Iugling , as is able to deceiue the eye : For otherwise his comparison would not hold . The second thing required in Iugling , is a Sleight done aboue the order and course of nature . This is the point which maketh those conueiances to be Witchcraft . For if they were within the compasse of nature , they could not be rightly ●earmed and reputed Sorceries ; considering that diuerse men , by reason of the agilitie of their bodies , & sleight of their hands , are able to worke diuers feats , which seeme strange to the beholders , and yet not meddle with Witchcraft . Againe , some by the lawfull art of the Optiks , may shew strange & admirable things , by meanes of light and darknesso , and yet may be free from impution of Magicall worke● ; because they keepe themselues wholly within the power and practise of nature . But sleights done 〈◊〉 ouer and aboue delusiō , must passe the ordinarie bounds and precincts of nature , and so are made points of Witchcraft . One memorable example , for the clearer manifestation of this point , we haue in the Scripture , by name in the 7 , 8 , and 9 , Chapters of Exodus , where Moses and Aaron wrought wonders before Pharaoh , turning the rodde into a serpent , and water into blood , with many other such like . Now Iannes and Iambres ( for so Paul calleth them , 2. Tim ▪ 3. 8. ) the Magicians of Egypt , did worke the same miracles which Moses and Aaron had done : But here was the difference● Moses made true creatures , and wrought true miracles , whereas they did all in appearance and outward shew . For theirs were not true reall actions , but onely Magicall illusions , wrought by the sleight & subtilty of the deuil , in the practise of lugling . And because some thinke , that the serpents and froggs caused by the Magitians , were true creatures , and all their other workes as really and truely done , as those which Moses and Aaron did , I will here stand a little to shewe and prooue the contrarie , that they were onely in shew and appearance , and not in deede and truth . First then , if the frogs and serpents caused by Iannes and Iambres were true creatures indeede , and their other sleights true and reall works ; then they were made and caused either by the deuill , or by God himselfe : ( for no man of himselfe can make a rod to become a true serpent . ) But this was done neither by the deuill , nor by God , as shall appea●e in the sequel● . They were not done by the Deuill ; because the deuill cannot make a true creature , either serpent or frogge . Hovv doth that appeare ? Ans. To make a true creature of any sort , by producing the same out of the causes , is a vvork seruing to continue the creation , and is indeede a kinde of creation . Now the deuill as he cannot create a thing at the first , so he is not able to continue the same by a new creation : that beeing a propertie belonging to God onely . For better conceiuing hereof , we must know , that God crea●eth two waies : either primarily in the beginning , whē he made all things of nothing , Gen. 1. 1. or secōdarily , in the gouernment of the world , when he produceth a true creature in a true miracle : yet not making it of nothing ( as he did in the beginning ) but producing it by ministring and in forming the matter immediately by himselfe , without the aide of ordinarie meanes and instruments appointed after the creation . The former is creation properly called ; the latter a continuance thereof . Both these God hath reserued to himselfe , as incommunicable to any creature . As for the succession and propagation of creatures in their kinds , as of men , beasts , birds , fishes , &c. it is onely a continuation of the creatures in their kindes , and is wrought by ordinarie meanes of generation ; but is no continuance of the worke of creation . And the deuill by his power may make counterfeits of the true creatures of God , but neither by creating them , nor by continuing their creation ; these two beeing workes peculiar and proper to the Deitie alone . Againe , if the deuill could turne a rodde into a true serpent , and water into blood indeed , then his power should be equall to the power of the sonne of God himselfe . For the first miracle that he wrought , was the turning of water into wine , loh. 2. And that was no greater a worke , then the turning of water into blood , or a rod into a serpent . But this were most horrible blasphemic , to match the deuill with the Son of God , and his finite power , with the power of the Godhead , by which miracles are wrought . And the truth is , Satan can worke no true miracles ; neither doth the text import , that the Magicians did that which they did by miracle , but by Inchantment and Sorcerie , Exod. 7. 11. 22. & 8. 7. In the second place , I affirme that God did not create these creatures , or cause the works of the Magicians : to be effected . And this is prooued by the words of Paul , 2. Tim. 3. 8. who saith , that Iannes and Iambres ( which did these workes ) withstood Moses and Aaron , whom God had sent , and by whom he wrought . If then God had wrought with the Magicians also , he should haue beene against himselfe , yea , he should haue wrought both waies , for himselfe , and against himselfe , and consequently should haue impeached his ovvne glorie , for the manifestation vvhereof he wrought miracles by Moses and Aaron ; which vve may not once thinke of God. Seeing therefore that these serpents , if they were true creatures , were not created either by Satan , because he could not , or by God himselfe , because he would not ; it must needes remaine , that they , & all other the Magicians works , were meere illusions , & not otherwise . Yet for the further clearing of the matter in hand : the text it selfe yeeldeth sundrie reasons , to prooue that these acts of the Sorcerers , were but appearances , and not things really produced . First , they that cā not do a lesser thing , can not possibly do a greater . Now Moses shewes that the Egyptian Inchāters could not do a lesser thing then the turning of rodds into true serpents , or waters into blood . For they could not by all their power & skill , preserue themselues from the plagues of Egypt , as the botch & other iudgements , Exod. 9. 11. which was a more easie thing , then to make or change a creature . Nay , they were not able to bring forth lice by their inchantment , which seemed to be the least miracle , but acknowledged that to be the ●inger of God , Ex. 8. 18 , 19. Secondly , the text saith , that Aarons serpent deuoured their serpents , Exod. 7. v. 12. hence it followeth , that theirs could not be true creatures . For in all likelihood they were all of the same kind , and of like quantitie , at least in shew . And it was neuer seene , that one creature should receiue into it selfe an other creature of equall bignesse , with preseruation of it selfe . Neither hath it been obserued ordinarily , that one creature shold deuoure another of the same kind . It was therefore a worke of Gods secret power in the true serpent , wherby he would shew that the other were not true and real , but formall & imaginarie . Thirdly , if the Magicians had beene able to haue made true frogges and serpents , then by the same power they might have remooued those which Moses brought : for the like abilitie is required in both : yet this they could not doe , but were faine to intreat Moses , to pray for their remooueall . So saith the text , Then pharaoh called for Moses and Aaron , and said , Pray , &c. Exod. 8. 8. Lastly , the frogges which Moses caused , when they were remooued , beeing gathered on ●eapes , caused great corruption , and the whole land stanke of them , Exod. 8. 14. Againe , the water turned into blood , made the fish in the riuer to die , and the water to stinko , so that the Egyptians could not drinke of the water of the riuer , Exod. 7. 21. But we read of no such effect of the frogges and waters of the Inchanters , which doubtlesse would haue followed as well as the other , if both had beene true and reall creatures . It remaines therefore , that these were but meere appearances and Iugling trickes , and the Sorcerers themselues Iuglers , yea all their works but sleights , caused by the power and subtiltie of Satan , and no true works , as hath beene said . Thus I haue declared the whole nature , grounds , and kinds of this damnable Art. CHAP. V. What Witches be , and of how many sorts . HAuing in the former part of this Treatise opened the nature of Witchcraft , and thereby made way for the better vnderstāding of this Iudiciall Lawe of Moses , I come now to shew who is the practiser hereof , whome the Text principally aimeth at , namely , the Witch , whether man or woman . A witch is a Magician , who either by open or secret league , wittingly and willingly , consenteth to vse the aide and assistance of the Deuill , in the working of wonders . First , I call the Witch [ a Magician ] to shew what kind of person this is : to wit , such a one as doth professe and practise Witchcraft . For a Magician is a professor and practiser of this arte , as may appeare , Act. 8. 9. where Simon a Witch of Samaria is called Magus , or Simon the Magician . Againe , in this generall tearme , I comprehend both sexes or kindes of persons , men and women , excluding neither from beeing Witches . A point the rather to be remembred , because Moses in this place setting downe a Iudiciall ●awe against Witches , vseth a word of the feminine gender [ ●●ecasbephah ] which in English properly signisieth , a woman Wicth : whereupon some might gather , that women onely were Witches . Howbeit Moses in this word exempteth not the male , but onely vseth a notion referring to the female , for good causes ; principally for these two . First , to giue vs to vnderstand , that the woman beeing the weaker sexe , is sooner intangled by the deuills illusions with this damnable art , then the man. And in all ages it is found true by experience , that the deuill hath more easily and oftner preuailed with women , then with men . Hence it was , that the Hebrues of ancient times , vsed it for a prouerb , The more women , the more witches : His first temptation in the beginning , was with Eue a woman , and since he pursueth his practise accordingly , as making most for his aduantage . For where he findeth easiest entrance , and best entertainement , thither will he oftnest resert . Secondly , to take away all exception of punishment from any partie that shall practise this trade , and to shewe that weaknes cānot exempt the Witch from death . For in all reason , if any might alledge insirmitie , and plead for fauour , it were the woman , who is weaker then the man. But the Lord saith , if any person of either sexe among his people , be found to haue entred couenant with Satan , and become a practiser of Sorcerie , though it be a woman and the weaker vessell , shee shall not escape , she shall not be suffred to liue , she must die the death . And though weakenes in other cases , may lessen both the crime and the punishment , yet in this it shall take no place . The second point in the description , is consenting to vse the helpe of the deuill , either by open or secret league , wittingly and willingly : wherein standeth the very thing , that maketh a Witch to be a Witch : The yeelding of consent vpon couenaut . By which clause , two sorts of people are expressely excluded from being Witches . First , such as be tainted with phrenzy or madnes , or are through weakenesse of the braine deluded by the deuill . For these , though they may be said after a sort to haue societie with Satan , or rather he with them , yet they cannot giue their consent to vse his aide truely , but onely in imagination ; with the true Witch it is farre otherwise . Secondly , all such superstitious persons , men or women , as vse Charmes and Inchantment for the effecting of any thing vpon a superstitious and erroneous perswasion , that the Charmes haue vertue in them to doe such things , not knowing that it is the action of the deuill by those meanes ; but thinking that God hath put vertue into them , as hee hath done into hearbs for Physicke . Of such persons we ●gue ( no doubt ) abundance in this our Land , who though they deale wickedly and sinne grieuously in vsing Charmes , yet because they intend not to ioyne league with the deuill , either secretly , or formally , they are not to be counted Witches . Neuertheles , they are to be aduertis●d in the meane time , that their estate is fearefull . For their present vngodly practises haue prepared them already to this cursed trade , and may bring them in time to be the ranckest Witches that can be . Wherefore I aduise all ignorant persons , that know not God nor the Scriptures , to take heede and beware of this dangerous euill , the vse of Charmes . For if they be once conuinced in their consciences , and knowe that God hath giuen no power to such meanes , and yet shall vse them , assuredly they doe in effect consent to the deuill to be helped by him , and thereupon are ioyned in confederacie with him in the confidence of their owne hearts , and so are become Witches . The third and last thing in the description , is the end of Witchcraft ; The w●rking of wōders . Wōders are wrought three wayes ( as hath beene shewed , ) either by Diuination , or by Inchātment , or by lugling : and to one of these three heads , 〈◊〉 ●eates and practises of Witchcraft 〈◊〉 to be referred . Now if any man doubt , whether there b●such Witches indeede as haue beene ●escribed , let him remember , that beside experience in all ages and countries , wee haue also sundrie examples of them euen in the Scriptures . In the old Testament we read of Balaam , Numb . 23. who though he be called a Prophet , because he was so reputed of men , yet indeede he was a notorious Witch , both by profession and practise , and would haue shewed his cunning in that kind vpon the Israelits , if God had not ●undered him against his will. Of the same kinde were the Inchanters of Egypt Exod. 7. the Witches of Persia , Dan. 2. and the Pythonisse of Endor , known for a renowned Sorcerer ouer all Israel , and therefore Sauls seruants beeing asked , could presently tell of her , as we read , 1. Sam. 28. In the new Testament , mention is made of Simon , whose name declared his profession● his name was Magus , and the text saith , that he vsed Witchcraft , and bewitched the people of 〈◊〉 , calling himselfe a great man , Act. 8. 9. Whence it was that after his death , there was a statue set vp in Rome in honour of him in the daies of Claudius Cesar , with this inscription ; Simoni Deo sancto . And it is not vnlike , but Bar-jesus the false prophet at Paphus , was a man addicted to the practises of Witchcraft , and for that cause was called by a kinde of excellency , Elymas the * Magician , Act. 13. 6. 8. that is , the great or famous Sorcerer . Lastly , the Pythonisse at Philippi , that gat her master much aduantage by diuining , Act. 16. 16. And all these vsed the helpe of the deuill , for the working of wonders . Of Witches there be two sorts : The bad Witch , and the good Witch : for so they are commonly called . The bad Witch , is he or she that hath consented in league with the Deuill , to vse his helpe , for the doing of hurt onely , as to strike and annoy the bodies of men , women , children , and cattell with diseases , and with death it selfe : so likewise to raise tempests , by sea and by land , &c. This is commonly called the binding-Witch . The good Witch , is he or shee that by consent in a league with the deuill , doth vse his help , for the doing of good onely . This cannot hurt , torment , curse , or kill , but onely heale and cure the hurts inflicted vpon men or cattell , by badde Witches . For as they can doe no good , but onely hurt ; so this can doe no hurt , but good onely . And this is that order which the Deuill hath set in his kingdome , appointing to seuerall persons their seuerall offices and charges . And the good Witch is commonly tearmed the vnbinding Witch . Now howsoeuer both these be euill , yet of the two , the more horrible & de●●stable Monster is the good Witch : for looke in what place soeuer there be any bad Witches that hurt onely , there also the Deuill hath his good ones , who are better knowne then the bad , beeing cōmonly called Wise-men , or Wise-women . This wil appeare by experience in most places in these countries . For let a mans childe , friend , or cattell be taken with some sore sicknes , or strangely tormented with some rare and vnknowne disease , the first thing he doth , is to bethink himselfe and inquire after some Wiseman or wise-woman , & thither he sends and goes for helpe . When he comes , he first tells him the state of the sicke man : the Witch then beeing certified of the disease , prescribeth either Charmes of words to be vsed ouer him , or other such counterfeit meanes , wherein there is no vertue ; beeing nothing els but the deuills Sacraments , to cause him to doe the cure , if it come by Witchraft . Well , the meanes are receiued , applied , and vsed , the sicke partie accordingly recouereth , and the conclusion of all is , the vsuall acclamation ; Oh happie is the day , that euer I met with such a man or woman to helpe me ! Here obserue , that both haue a stroke in this action : the bad Witch hurt him , the good healeth him ; but the truth is , the latter hath done him a thousand fold more harme then the former . For the one did onely hurt the bodie , but the deuill by meanes of the other , though he haue left the bodie in good plight , yet he hath laid fast hold on the soule , and by curing the body , hath killed that . And the partie thus cured , cannot say with Dauid : The Lord is my helper ; but the Deuill is my helper ; for by him he is cured . Of both these kinds of witches the present Law of Moses must be vnderstood . This point well considered , yeeldeth matter both of instruction and practise . Of instruction , in that it shewes the cunning and craftie dealing of Satan , who afficteth and tormenteth the body for the gaine of the soule . And for that purpose hath so ordered his instrumēts , that the bad Witch giues the occasion , by annoying the body or goods ; and the good immediatly accomplisheth his desire , by intangling the soule in the bands of errour , ignorance , and false faith . Againe , this sheweth the blindnes of naturall corruption , specially in ●gnorant and superstitious people . It is their nature to abhorte hurtfull persos , such as bad Witches be , and to count them execrable ; but those that doe , them good , they honour and reuerence as wise men and woman , yea secke and 〈◊〉 vnto thē in times of extremitie , though of all persons in the world they be most odious : and Satan in them 〈◊〉 the greatest friend , when he is most like himselfe , and intendeth greatest mischiefe . Let all ignorant persons be aduised hereof in time , to take heede to themselues , and learne to knowe , God and his word , that by light from thence they may better discerne of the subtile practises of Satan and his instruments . For matter of practise ; Hence wee learne our duetie , to abhorre the wizzard , as the most pernicious enemie of our saluation , the most effectuall instrument of destroying our soules , and of building vp the deuills kingdome ; yea , as the greatest enemie to Gods name , worship , and glorie , that is in the world , next to Satan himselfe . Of this sort was Simon Magus , who by doing strange cures and workes , made the people of Samaria to take him for some great man , who wrought by the mightie power of God , whereas he did all by the deuill . He therefore beeing a good Witch , did more hurt in seducing the people of God , then Balaam a bad one could with all his curses . And we must remember that the Lord hath set a lawe vpon the witches head , he must not liue , and if death be due to any , then a thousand deaths of right belong to the good Witch . But the patrones of Witches indeauour to delude the true interpretation of that lawe . For by a Witch ( say they ) we must vnderstand a poisoner , and they alledge for that purpose the 70. Interpreters , who translate the original word [ Mecashephah ] by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a poisoner . I answer : First ; the word vsed by the 70. Interpreters signifieth indeede so much , yet not that onely , but also a VVitch in generall , as may appeare in sundrie places of Scripture . The Apostle , reckoning vp Witchcraft among the workes of the flesh , vseth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for poysoning , but for all Magicall arts , as Hierome testifieth vpon the place . And that it must necessarily be so translated , it is euident , because in the next verse murther is termed another worke of the flesh , vnder which , poisoning and all other kinds of killing are comprehended . And the same word is vsed in the like sense , Reu. 21. 8. and 22. 15. Againe , the word [ Mecashephah ] which Moses vseth , is ascribed to the Inchanters of Egypt , in the 7. 8. and 9. chapters of Exodus ; and to the wisemen of Babel , Dan. 2. who are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the Seauentie : and both sorts of them were witches and sorcerers . The kings of Egypt and Babylon vsed these [ Mecashephim ] for sundrie purposes , and made them of their counsell ; and if they had beene according to this allegation , poisoners , it is not like they would haue so fitted the humors of those two Princes , Pharaoh and Nebuchadne●sar , much lesse that they would haue so ordinarily required their presence and assistance , in the businesse there mentioned . Thirdly , there is a peremptorie Law against the wilfull murtherer , Num. 35. 31. that he should be put to death , and that no recompence should be taken for his life . In which place all poisoners are condemned , because they are wilfull murtherers . Now if here in Exodus , by [ Mecashephah ] we should vnderstand a poisoner , then there should be one and the same law twice propounded for the same thing , which is not like : and therefore the word vsed by Moses in this text , signifieth not a poisoner properly , but a Witch . CHAP. VI. Of the punishment of Witches . HItherto I haue treated of the nature of witchcraft , both in generall , & particular , and haue also shewed what witches are , both good and badde . And now I proceede to the second point considered in this Text , the Punishment of a Witch , and that is Death . In the Iudiciall laws of Moses ( wherof this is one ) the Lord appointed sundrie penalties , which in qualitie and degree differed one from another , so as according to the nature of the offence , was the proportion and measure of the punishment ordained . And of all sinnes , as those were the most heinous in account , which tended directly to the dishonour of God , so to them was assigned death , the greatest and highest degree of punishment . He that despised the Law of Moses , died without mercy vnder two or three witnesses , Hebr. 10. 28. the punishment of the theefe , was restitution foure-fold , Exod. 22. 1. but the murtherer must be put to death , Numb . 35. 31. the Idolater and Seducer were commanded to be slaine , Exod. 22. 20. Deut. 13. 5. the Blasphemer must be stoned , Leuit. 29. 19. And the VVitch is numbred amongst these grieuous of fend●rs : therefore his punishment is as great as any other . For the text saith , he might not be suffered to liue , Exod. 22. 18. But why should the VVitch be so sharply censured ? And what should mooue the Lord to allot so high a degree of punishment to that sort of offenders ? Ans. The cause was not the hurt , which they brought vpon men in bodie , goods , or outward estate . For there be sundrie that neuer did harme , but good onely . VVe reade not of any great hurt that was done by the Inchanters of Egypt , or by the Pythonisse of Endor , or by Simon Magus in Samaria . And those diuining VVitches , which haue taken vpon them to foretell things to come , hurt not any , but themselues , yet they must die the death . This therefore is not the cause . But what if these doe hurt , or kill , must they not then die ? yes verely , but by another law , the law of Murther , and not by the law of VVitchcraft . For in this case , he dieth as a murtherer , and not as VVitch , and so he should die , though he were no VVitch . The cause then of this sharpe punishment , is the very making of a league with the deuill , either secret or open , whereby they couenant to vse his helpe for the working of wonders . For by vertue of this alone it commeth to passe , that VVitches can doe strange things , in Diuining , Inchanting , and Iugling . Now let it be obserued , of what horrible impietie they stand guiltie before God , who ioyne in confederacie with Satan . Hereby they renounce the Lord that made them , they make no more account of his fauour and protection , they doe quite cut themselues off from the couenant made with him in Baptisme , from the communion of the Saints , from the true worship and seruice of God. And on the contrarie they giue themselues vnto Satan , as their god , whome they continually feare and serue . Thus are they become the most detestable enemies to God , and his people , that can be . For this cause Samuel told Saul , that rebellion was as the sinne of Witchcraft : that is , a most heinous & detestable sinne in the sight of God. The traytour , that doth no hurt to his neighbour , but is willing and readie to doe him the best seruices that can be desired , is notwithstanding by the law of Nations , no be●ter then a dead man , because he betraies his Soueraigne , and consequently cannot be a friend vnto the Common-wealth . In like manner , though the Witch were in many respects profitable , and did no hurt , but procured much good ; yet because he hath renounced God his king and gouernour , and hath bound himselfe by other lawes to the seruice of the enemie of God , and his Church , death is his portion iustly assigned him by God ; he may not liue . CHAP. VII . The application of the doctrine of Witchcraft to our times . THus hauing deliuered the true sense and interpretation of this Iudiciall Law , both concerning the sinne of Witchcraft , & the persons by whom this sinne is practised ; it remaineth now that I should make some vse thereof , by way of application to the Witches of our times . In doing whereof , foure particular Questions of moment , are to be handled . I. Whether the Witches of our times , be the same with those , that are here condemned by the law of Moses ? for some there be , and those men of learning , and members of Gods Church , that hold they are not . II. If they be the same ( as it shall appeare they are ) then how we may in these daies be able to discerne , and discouer a Witch ? III. What remedie may be vsed against the hurt of Witchcraft ? IV. Whether our Witches are to be punished with death , and that by vertue of this Lawe of Moses ? Sect. I. I. Question . Whether the Witches of our times , be the same with those that are here condemned by Moses Law ? Ans. If we doe well consider the qualitie , and condition of the Witches of our daies , we shall easily see that they be the same . For experience sheweth , that whether they be men or women , but especially aged women , they be such persons , as doe renounce God , and their Baptisme , and make a league with the deuil , either secretly or openly ; in which the deuill bindeth himselfe to teach them certaine rites and ceremonies , whereby they may be able to worke wonders , as to stirre vp tempests , to reueale secrets , to kill or hurt men , and cattell , or to cure and doe good , according to the tenour of their couenant . The * confessions of Witches recorded in the Chronicles of countries through all Europe , doe with common consent declare and manifest this point . So that howsoeuer our VVitches may differ in some circumstances from those in the time of Moses , as either in the instruments , and meanes vsed , or in the manner and forme , or in some particular ends of their practises ; yet in the substance and foundation of Witchcraft , they agree with them . For both of them haue made a couenant with the Deuill one way or other , and by vertue thereof haue wrought wonders aboue the order of nature . Agreeing therefore in the verie foundation and forme of Witchcraft , which is the league , and in the proper end , the working of wonders : they must needs be in substance and effect the same with the Witches mentioned by Moses . And yet this point is denied by some , and the Witches of these daies haue their patrons , who vse reasons to prooue , that now we haue none such as we speake of . Their reasons are specially three . First , they labour to take away the forme of Witchcraft , affirming , that there can be no confederacie made betweene the Witch and the Deuill , and that for foure causes . I. In euery league and contract the parties must be mur●ally bound each to other : now betweene man or woman , and the deuill , there can be no bond made , and though there could , yet man is bound in conscience to God , to renounce the bond of obedience to Satan , and to breake the couenant . Ans. There be two sorts of leagues ; lawfull , and vnlawfull : in all lawfull leagues it is true , that there must be a mutuall bond of both parties , each to other , which may not be dissolued ; but in vnlawfull compacts it is otherwise . And no man can say that this league betweene a Witch and the Deuill is lawfull , but wicked , and damnable , yet beeing once made , howsoeuer vnlawfully , it is a league and compact . This therefore prooueth not , that there can be no couenant at all , but that there can be no lawfull couenant betwixt them , which no man will denie . II. Satan and the Witch are of diuers natures : he is spirituall , they are corporall substances : therefore there can be no league made betweene them . Ans. The reason is not good . For euen God himselfe , who is of nature most simple and spirituall , made a couenant with Adam , renued the same vnto Abraham , Isaac , and Iacob : and continueth it with his Church on earth , from age to age . Hence it appeareth , that diuersitie of nature in the parties , can not hinder the making of a couenant . And therefore if man may make couenant with God himselfe , who is most spirituall ; then may he likewise come in league with the deuill , whose substance is not so pure and sp●rituall . Againe , we must remember , that in making of a couenant , it is sufficient , that the parties consent and agree in will & vnderstanding , though other circumstances and rites , which are but signes of confirmation , be wanting . Be it then , that Satan hath not a bodily substance , as man hath , yet considering that man is indued with vnderstanding , to coceiue of things , as the deuill doth , and hath also will to yeeld consent , and approbation thereunto , though in a corrupt and wicked manner , there may passe a confederacie , and a couenant may be made , and stand in force betweene them . III. Whatsoeuer the deuill doth in this compact , he doth it in fraud and deceit , neuer meaning in his promises , as man doth , and when both parties meane not one & the same thing , how can they growe to agreement in any kind ? Ans. Suppose this be true , yet it onely prooueth , that the couenant made betweene them , was deceitfull and vnlawfull . But what of that ? stil it remaineth a bargaine howsoeuer : for it faileth onely in the circumstance , the substance , which is the consent of the parties , was not wanting . IV. VVitches of our times ( say they ) are aged persons , of weake braines , and troubled with abundance of melancholie , and the deuill taketh aduantage of the humor , and so deludes them , perswading that they haue made a league with him , when they haue not , and consequently moouing them to imagine , that they doe , and may doe strange things , which indeed are done by himselfe , and not by them . Ans. This reason is a meere melancholike conceit , without ground . And the contrarie is a manifest truth , that they are not so , as is affirmed , parties deceiued by reason of their humors . For first , our VVitches are as wise and politike , yea as craftie and cunning in all other matters , as other men be ; whereas brainsicke persons troubled with melancholy , if their vnderstanding be distempered in one action , it will be faultie likewise in others , more or lesse . Againe , our VVitches know that they sinne in their practises of VVitchcraft , and therefore they vse subtill meanes to couer them , and he that would conuict them , must haue great dexteritie to goe beyond them . Now if they were persons deluded , through corruption of any humors ; looke what humour caused them to doe a thing , the same would vrge them to disclose it . Thirdly , they are also of the same stamp , they take the same courses in all their practises , their consent in word and action is vniuersall . Men of learning haue obserued , that all Witches through Europe , are of like cariage and behauiour in their examinations , and conuictions : they vse the same answers , refuges , defenses , protestations . In a word , looke what be the practises and courses of the Witches in England , in any of these particulars , the same be the practises of the Witches in Spaine , Fraunce , Italie , Germanie , &c. Wherefore the case is cleare , they are not deluded by Sathan , through the force of humour ▪ ●s is auouched : for such persons , according as they are diuersly ●ake● , would shewe themsel●es diuersly affected , and varie in their speeches , actions , and conceipts , both publike and priuate . Fourthly , our Witches are wont to communicate their skill to others by tradition , to teach and instruct their children and posteritie , and to initiate them in the grounds and practises of their owne ●rade , while they liue , as may appeare by the confessions recorded in the Courts of all countries . But if they were persons troubled with melancholie , their conceipts would die with them . For conceits , and imaginarie ●ancies , which rise of any humour , cannot be conuayed from partie to partie , no more then the humour it selfe . Lastly , if this slight might serue to defend Witches vnder pretence of delusion through corrupted humours , then here were a couer for all manner of sinnes . For example : a fellon is apprehended for robberie or murther , and is brought before the Iudge : Vpon examination he confesseth the fact , beeing conuicted the law proceeds to condemnation . The same mans freinds come in , and alledge before the Iudge in this māner : This man hath a crazie braine , and is troubled with melancholy , and though he hath confessed the fact , yet the truth is , it was not he , but the deuill , who himselfe committed the murther , and made him thinke he did it , when he did it not , & hereupon he hath confessed . Would any man thinke , that this were a reasonable allegation , and a sufficient meane to mooue the Iudge to acquite him ? Assuredly if it were , vpon the same ground might any sinne be laid vpon the deuils backe , and all good lawes and iudiciall proceedings be made voide . Therefore howsoeuer the patrons of Witches be learned men , yet they are greatly deceiued in fathering the practises of Sorcerie vpon a melancholike humour . But for the further ratifying of their assertion , they proceede , and vse this argument : They which confesse of themselues things false , and impossible , must needs be parties deluded , but our Witches doe this , when they be examined or consulted with , as that they can raise tempests , that they are caried through the aire in a moment , from place to place , that they passe through key-holes , and clifts of doores , that they be sometimes turned into catts , hares , and other creatures ; lastly , that they are brought into farre countries , to meete with Herodias , Diana , and the Deuill , and such like ; all which are mere fables , and things impossible . Ans. We must make a difference of Witches in regard of time . There is a time , when they first beginne to make a league with Satan , and a time also after the league is made and confirmed . When they first beginne to grow in confederacie with the deuill , they are sober , and their vnderstanding sound , they make their match waking , and as they thinke wisely enough , knowing both what they promise the deuill , and vpon what conditions , and therefore all this while it is no delusion . But after they be once in the league , and haue beene intangled in compact with the deuill ( considerately as they thinke , for their owne good and aduantage ) the case may be otherwise . For then reason and vnderstanding may be depraued , memorie weakned , and all the powers of their soule blemished . Thus becomming his vassalls , they are deluded , and so intoxicated by him , that they wil run into thousands of fantasticall imaginations , holding themselues to be transformed into the shapes of other creatures , to be transported in the ayre into other countries , yea to do many strange things , which in truth they doe not . I come now to their second reason . The Witches of our age ( say they ) were not knowne in the daies of Moses , nor of Christ , therfore that law concerneth them not . To this I answer two waies : First , that their argument is naught : for by the same reason the Papists might auouch the lawfulnes of the images of Saints , as of Peter , Paul , and others , yea of Christ himselfe , because they were not knowne in the daies of Moses , and therefore could not be condemned in the second Commandement . Whereas contrarily , the spirit of God , hath so framed and penned the lawes Morall , and Iudiciall , which concerne man , as that they fetch within their compasse all sinnes of all ages , and condemne them . And therefore whatsoeuer is against the Law of God written by Moses , though it were not knowne , nor heard of , either when the Law was made , or afterward , is yet condemned by the same Law. Againe , I answer , that our Witches are the same that were in Moses time : and therfore by their owne reason must needes be condemned by this Iudiciall lawe . For by the records of auncient writers it is prooued , that about a 1200. yeares before Christs birth , shortly after the Troian warre , which was 100. yeare and vpward before the building of the Temple by Salomon , there were the same VVitches that are now , as the Circes , and Syrenes , and such like , mentioned in the * narration of that warre , as is manifest to them that knowe the storie . Againe , 500. yeares before Christ when the Romans made their * twelue Tables , which comprised all the lawes whereby that famons Commonvvealth vvas gouerned , they made one expressely against Witches , euen the same vvith these of our time , for practising the same things , as blasting of corne , hurting of cattell , mer , vvomen , and children , &c. And for the time of Christ , though there be no particular mention made of any such Witches ; yet thence it followeth not , that there were none : for all things that then happened , were not recorded : and I would faine know of the chiefe patrons of them , whether those parties possessed with the deuill , and troubled with strange diseases , whom Christ healed , and out of whom he cast deuills , were not bewitched with some such people , as our Witches are ? if they say no , let them if they can prooue the contrarie . The third & last reason is this : Christ at his comming abolished all sinne , and therfore miracles & witchcraft thē ceased also . The Apostle saith , that he spoiled principalities and powers , and triumphed ouer them vpon the crosse , Coloss. 2. 15. Ans. This argument is friuolous , seruing as well to iustifie the traytor , the theefe , and the murtherer , as the witch . For whereas it is alleadged , that Christ abolished all sinne ; we must vnderstand how : not simply , so as sinne should be no more , but onely in part , in this life , reseruing the final destruction thereof to the last iudgement . Againe , sinne is not abolished , no not in part vnto all , but onely to the members of Christ. Whereupon the Apostle sa●h , There is no condemnation to them that are in Christ , Rom. 8. 1. because no sinne is imputed vnto them . But vnto Witches , and all the enemies of Christ , sinne is imputed , and not abolished . To conclude , howsoeuer much is said in their defence , yet the first part is cleare affirmatiuely , that the Witches of our time are the same with the Witches that were in Moses time , in truth and substance . And so much for the first Question . Sect. II. II. Quest. How we may be able in these our daies to discerne and discouer a Witch ? Ans. The discouerie of a Witch is a matter Iudiciall , as is also the discouerie of a theefe and a murtherer , and belongeth not to euerie man , but is to be done Iudicially by the Magistrate according to the forme and order of Law ; who therefore is set apart for such ends , and hath authoritie both to discouer , and to punish the enemies of God and his Church . Now for the Magistrates directiō in this busines , we are to know , that in the discouerie of a VVitch , two things are required , Examination , and Conuiction . § 1. Examination is an action of the Magistrate , making speciall enquirie of the crime of Witchcraft . This action must haue the beginning from occasions , and presumptions . For the Magistrate though he be a publike person , and stand in the roome of God , for the execution of iustice , yet he may not take vpon him to examine whom , and how himselfe willeth , of any crime ; neither ought he to proceed vpon sleight causes , as to shewe his authoritie ouer others , or vpon sinister respects , as to renenge his malice , or to bring parties into danger or suspition ; but he must proceede vpon speciall presumptions . Those I call presumptions , which doe at least probably , and coniectutally note one to be a VVitch ; and these are certaine signes , whereby the partie may be discouered : I will touch some few of them . The first in order is this : If any person , man , or woman , be notoriously defamed for such a partie . Notorious desamation , is a common report of the greater sort of people , with whom the partie suspected dwelleth , that he or she is a Witch . This yeeldeth a strong suspition . Yet the Magistrate must be warie in receiuing such a report . For it falls our oftentimes , that the innocent may be suspected , and some of the better sort notoriously desamed . Therfore the wise and prudent Iudge ought carefully to looke , that the report be made by men of honestie and credit : which if it be , he may then proceede to make further inquirie or the fact . The second is , if a fellow-witch or Magician giue testimonie of any person to be a Witch , either voluntarily , or at his or her examination , or at his or her death . This is not sufficient for conuiction , or condemnation , but onely a fit presumption to 〈◊〉 - strait examination of the partie to be made . Thirdly , if after cursing there followeth death , or at least some mischiefe . For VVitches are wont to practise their mischieuous facts by cursing and banning . This also is a sufficient matter of Examination , not of Conuiction . Fourthly , if after enmitie , quarelling , or threatning , a present mischiefe doth follow . For parties deuillishly disposed , after corsings doe vse threatnings ; and that also is a great presumption . Fiftly , if the partie suspected be the sonne or daughter , the manseruant or maidseruant , the familiar friend , ●eere neighbour , or old cōpanion of a known and conuicted witch . This may be likewise a presumption . For witchcraft is an art that may be learned , and conueied from man to man , and often it falleth out , that a VVitch dying leaueth some of the forenamed , heires of her witchcraft . Sixtly , some doe adde this for a presumption , If the partie suspected be found to haue the deuills marke : for it is commonly thought , when the Deuill maketh his couenant with then , he alwaies leaueth his marke behinde him , whereby he knowes them for his owne . Now if by some casuall meanes , such a marke be descried on the bodie of the partie suspected , whereof no euident reason in nature can be giuen , the Magistrate in this case may cause such to be examined , or take the matter into his owne hand , that the truth may appeare . Lastly , if the partie examined be vnconstant , or contrarie to himselfe in his deliberate answers , it argueth a guiltie minde and conscience , which stoppeth the freedome of speech and vtterance , and may giue iust occasion to the Magistrate to make further enquirie . I say nor if he or shee be timorous and fearefull : for a good man may be fearefull in a good cause , sometimes by nature , sometimes in regard of the presence of the Iudge , and the greatnes of the andience . Againe , some may be suddenly taken , and others naturally want the libertie of speech , which other men haue . And these are the causes of feare & astonishment , which may befall the good , as well as the bad . Touching the manner of Examination , there be two kinds of proceeding ; either by a single Question , or by some Torture . A single question is , when the Magistrate himselfe onely maketh enquirie , what was done or not done , by bare and naked interrogations . A torture is , when besides the enquirie in words , he vseth also the racke , or some other violent meanes to vrge confession . This course hath beene taken in some countries , and may no doubt lawfully and with good conscience be vsed , howbeit not in euery case , but onely vpon strong and great presumptions going before , and when the partie is obstinate . And thus much for Examination : now followeth Conuiction . § 2. Conuiction , is an action of the Magistrate , after iust examination , discouering the Witch . This action must proceed from iust & sufficient proofes , and not from bare presumptions . For though presumptions giue occasion to examine , yet they are no sufficient causes of conuiction . Now in generall the prooses vsed for conuiction are of two sorts , some be lesse sufficient , some be more sufficient . The lesse sufficient proofes are these . First , in former ages , the party suspected of Witchcraft , was brought before the Magistrate , who caused red hoat yron , and scalding water to be brought , and commanded the partie to put his hand in the one , or to take vp the other , or both : and if he tooke vp the yron in his bare hand without burning , or endured the water without scalding , hereby he was cleared , and iudged free , but if he did burne or scalde , he was then conuicted , and condemned for a Witch . But this manner of conuiction , hath long agone beene condemned for wicked and diabolicall , as in truth it is , considering that thereby many times , an innocent man may be condemned , and a rancke Witch scape vnpunished . Againe , our owne times haue afforded instances of such weake and insufficient proofes . As first , Scratching of the suspected partie , and present recouerie thereupon . Secondly , burning of the thing bewitched , if it be not a man , as a hogge , or oxe , or such like creature , is imagined to be a forcible meanes to cause the Witch to discouer her selfe . Thirdly , the burning of the thatch of the suspected parties house , which is thought to be able to cure the partie bewitched , and to make the Witch to bewray her selfe . Besides these , in other countries they haue a further proofe iustified by some that be learned . The partie is taken , and bound hand and foote , and cast crosse waies into the water : if she sincke , shee is counted innocent , and escapeth , if shee fleete on the water , and sincke not , she is taken for a Witch , conuicted , and accordingly punished . All these proofes are so farre from beeing sufficient , that some of them , if not all , are after a sort practises of witchcraft , hauing in them no power or vertue to detect a Sorcerer , either by Gods ordināce in the creation , or by any speciall appointment since . For what vertue can the Scratching of a Witch haue to cure a hurt ? where doe we finde it in any part of the word of God , that scratching should be vsed ? or what promise of recouerie vpon the vse thereof . But how then comes it to passe , that helpe is often procured by these & such like meanes ? Ans. It is the sleight and subtiltie of the Deuill vpon scratching the Witch , to remooue such hurts , as himselfe hath inflicted , that thereby he may invre men to the practise of wicked and superstitious meanes . And what I say of scratching , the same may be enlarged to all other proofes of this kind before named . God hath imprinted no such vertue in their natures to these purposes , or added the same vnto them by speciall and extraordinarie assignment . That therefore which is brought to passe by them when they are vsed , commeth from the Deuill . And yet to iustifie the casting of a Witch into the water , it is alleadged , that hauing made a couenant with the Deuill , shee hath renounced her Baptisme , and hereupon there growes an Antipathie betweene her , and water . Ans. This allegation serues to no purpose : for all water is not the water of Baptisme , but that onely whi●h is vsed in the very act of Baptisme , and not before nor after . The element out of the vse of the Sacrament , is no Sacrament , but returnes againe to his common vse . To goe yet further , an other insufficient proofe , is the testimonie of some wizzard . It hath beene the ordinarie custome of some men , when they haue had any thing ill at ease , presently to go or send to some wise man , or wise woman , by whome they haue beene informed , that the thing is bewitched ; and to winne credit to their answer , some of them haue offred to shew the Witches face in a glasse : whereof the partie hauing taken notice , returnes home , and detecteth the man of woman of witchcraft . This I graunt may be a good presumption to cause strait examination : but a sufficient proofe of conuiction it can not be . For put the case the grand-Iurie at the Assises goeth on a partie suspected , and in their consultation the Deuill , comes in the likenesse of some knowne man , and tells them the person in question is indeede a Witch , and offers withall to confirme the same by oath : should the Inquest receiue : his oath or accusation to condemne the man ? Assuredly no : and yet that is as much as the testimonie of another wizzard , who onely by the Deuils helpe reuealeth the Witch . If this should be taken for a sufficient proofe ; the Deuill would not leaue one good man aliue in the world . Againe , all other presumptions commonly vsed , are insufficient , though they may minister occasion of triall : for example ; If a man in open court should affirme before the Iudge ; Such a one fell out with me , and cursed me , giuing me threatning words , that I should smart for it , and some mischiefe should light vpon my person or goods , ere it were long . Vpon these curses and threats , presently such and such euills befell me , and I suffered these and these losses . The Magistrate thus informed may safely proceed to inquire into the matter , but he hath not frō hence any sure ground of conuiction . For it pleaseth God many times to lay his hand vpon mens persons and goods , without the procurement of Witches . And yet experience shewes , that ignorant people , who carrie a rage against them , wil make strong proofes of such presumptions , whereupon sometime . Iurers doe giue their Verdict against parties innocent . Lastly , if a man beeing dangerously sicke , and like to die , vpon suspition will take it on his death , that such a one hath bewitched him , it is an allegation of the same nature , which may mooue the Iudge to examine the partie , but it is of no moment for conuiction . The reason is , because it was but the suspition of one man , and a mans owne word for himselfe , though in time of extremitie , when it is likely he will speake nothing but the truth , is of no more force then another mans word against him . And these are the proofes , which men in place and time haue ordinarily vsed , for the detecting of such vngodly persons : but the best that may be saide of them , is , that they be all either false or vncertaine signes , and vnauaileable for the cōdemnation of any man whatsoeuer . Now follow the true proofes , and sufficient meanes of conuiction , all which may be reduced to two heads . The first , is the free and voluntarie confession of the crime , made by the partie suspected and accused after examination . This hath beene thought generally of all men both Diuines , and Lawyers , a proofe sufficient . For what needs more witnes , or further enquirie , when a man from the touch of his owne conscience acknowledgeth the fault . And yet the patrons and aduocates of Witches , except against it , and obiect in this manner : That a man or woman may confesse against themselues an vntruth , beeing vrged thereto either by feare or threatning , or by a desire , vpon some griefe conceiued , to be out of the world ; or at least , beeing in trouble , and perswaded it is the best course to saue their liues , and obtaine libertie , they may vpon simplicitie be induced to confesse that , which they neuer did , euen against themselues . Ans. I say not , that a bare confession is sufficient , but a confession after due examination taken vpon pregnant presumptions . For if a man examined , without any ground or presumptions , should openly acknowledge the crime , his act may be iustly suspected , as groūded vpon by-respects ; but when proceeding is made against him at the first , vpon good probabilities , and hereupon he be drawn to a free confession , that which he hath manifested therby , cannot but be a truth . Other points of exception vrged by them , are of small moment , and may easily be answered out of the grounds before deliuered , and therefore I omit them . Now if the partie held in suspition , be examined , and will not confesso , but obstinately persist in deniall , as commonly it falleth out ; then there is another course to be taken by a second sufficient meanes of conuiction : which is the testimonie of two witnesses , of good and honest report , auouching before the Magistrate vpon their owne knowledge , these two things : Either that the partie accused , hath made a league with the deuill ; or hath done some knowne practises of Witchcraft . And all arguments that doe necessarily prooue either of these , beeing brought by two sufficient witnesses , are of force fully to conuince the partie suspected . For example . First , if they can prooue that the partie suspected , hath inuocated and called vpon the deuill , or desired his helpe . For this is a branch of that worshippe , which Satan bindeth his instruments to giue vnto him . And it is a pregnant proofe of a league formerly made betweene them . Secondly , if they can giue euidence , that the partie hath intertained a familiar spirit , and had conference with it , in forme or likenesse of a mouse , catte , or some other visible creature . Thirdly , if they affirme vpon oath , that the suspected person hath done any action or worke , which necessarily inferreth a couenant made ; as that he hath shewed the face of a man suspected , beeing absent , in a glasse ; or vsed Inchantment , or such like feats . In a word , if they both can auouch vpon their own proper knowledge , that such a man or woman suspected , haue put in practise any other actions of Witchcraft , as to haue diuined of things afore they came to passe , and that peremptorily ; to haue raised tempests , to haue caused the forme of a dead man to appeare , or the like , standing either in diuination or operation , it prooueth sufficiently that he or she is a Witch . But some may say , if these be the onely strong proofes for the conuiction of a Sorcerer , it will be then impossible to put any one to death , because the league with Satan is closely made , and the practises of Sor●erie are also very secret , and hardly can a man be brought , which vpon his owne knowledge , can auerre such things . I answer , howsoeuer both the ground and practise be secret , and to many vnknowne , yet there is a way to come to the knowledge thereof . For it is vsuall with Satan to promise any thing , till the league be ratified : but when it is once made , and the partie intangled in societie with him , then he indeauoureth nothing more , then his or her dise●uefie , and vseth all meanes possible to diclose them . So that what ende soeuer the Witch propoundeth to her selfe in the league , he intende●● nothing else , but her vtter confusion . Therefore in the iust iudgement of God , it often filleth out , that these which are true witches indeede ; shall either by confession discouer themselues , or by true testimonie be conuinced . The causes which mooue the deuill not onely to affect , but to hasten this discouer it , are two principally . The first is , his malice towards all men , in so high a degree , that he cannot indure they should enioy the world , or the benefits of this life ( if it were possible ) so much as one houre . Though therefore by vertue of the precontract , he be cock-sure of his instrument , yet his malice is not herewith satisfied , till the partie be brought to light , and condemned to death ? Which may be a caueat so all ill disposed persons , that they beware of yeelding themselues vnto him . The second , is his infatiable desire of the present and full possession of them , whome he hath got within the bonds of the couenant . For though he haue good hope of them , yet is he not certen of their continuance , The reason is , because some united with him in confederacie , haue through the great mercie of God , by carefull vsage of holy meanes , and faith in Christ ▪ been reclaimed and deliuered out of his bondage , and so at length freed from his couenant , so as he hath eternally left them . Hence it is , that he labours by might and maine , to keepe them in ignorance , and to preuent the vsage of meanes effectuall to ther conuersion , by laying a plot for their discouerie . B●t how then comes it to passe , that all such persons are not speedily detected , but some liue long , and others die without any mans priuitie ? Ans. The reasons hereof may be diuers . First , because some one or more of them may belong to Gods election ; and therefore albeit for causes-best knowne to himselfe , he may suffer them for a time to be holden in the snares of Satan , yet at length in mercie he reclaimes them , and in the me●ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their confusion . Againe , for others , the Lord may in iustice and anger suffer them not to be disclosed , that liuing vnder the meanes , where they might be reclaimed , and wilfully contemning the same ; they may liue to fill vp the measure of their iniquities , and thereby be made finally inexcusable , that they may receiue their iuster condemnation . Secondly , tho deuill suffereth some to liue long vndisclosed , that they may exercise the greater measure of his malice in the world ; specially if they be parties malitiously bent to doe hurt to men , and other creatures . Thirdly , some Witches doe warily agree with the deuill , for a certaine tearme of yeares , d●ring which time he bindeth himselfe not to hurt them , but to be at their command . And Satan is carefull , specially in case of his owne aduantage , to keepe touch with them , that they may the more strongly clea●e vnto him on their parts . But if the case so stand , that neither the partie suspected confesseth , nor yet sufficient vvitnesses can be produced , vvhich are able to conuict him or her , either of these two waies : we haue no warrant out of the word either in generall , or in speciall , to put such a one to death . For though presumptions be neuer so strong ▪ yet they are not proofes sufficient for conuiction , but onely for examination . I would therefore with and aduise all Iurers , who giue their Verdict vpon life and death in courts of Assises , to take good he●de , that as they he diligent in zeale of Gods glorie ; and the good of his Church , in derecting of Witches , by all sufficient and lawfull meanes ; so likewise they would be carefull what they doe , and not to condemne any partie suspected , vpon bare presumptions , without sound and sufficient proofes , hat they be not guiltie through their owne 〈◊〉 of shedding innocent blood . Sect. III. Quest. III. Whether a man may preuent the danger of Witchcraft , and if he may , than what Remedies he may lawfully and effectually vse against it ? To this Question we answer affirmatiuely , that a man may . And for the manifestation of this point , the Remedies of Witch craft are to be considered . In the ha●dling whereof , I will proceede in this order . First , to set down the true , lawfull , and 〈…〉 allowed and prescribed in the word . Secondly , the vnlawfull & superstitions meanes prescribed and practised in the Romish Church . Lawfull Remedies of Witchcraft , be of two sorts ; Preseruatiue , and Restoratiue . Preseruatiue are those , which keep a man from the hurt of Witchcraft . And these be of two sorts ; either such as keepe safe the persons of men , or such as preserue the places of mens aboad . For the persons of men , there is one soueraigne preseruatiue ; And that is , to be within the couenant of grace , made and confirmed in the Gospel by the blood of Christ , and that not outwardly in profession onely● , as all those be which are within the compasse of the Church , but truly and indeede as all the elect are . And a man is then in the couenant , when God of his grace in the vse of the meanes , giues him a true knowledge of the nature of it , and of conditions required in the same on both parts : and withall giues him a true and liuely faith , to apprehend and apply to himselfe the promise of God in Christ , touching remission of sinnes , and life euerlasting ; yet further to shew forth his faith by the fruits of true repentance , and new obedience . When a man in this manner comes to be brought within the couenant , and is in Christ , he then receiues assurance of Gods ●auour , and to him belong the promises depending thereupon , to wit , not onely of the comfortable presence of Gods spirit , but of the presence and speciall protection of his holy Angels , to pitch their tents about him , to keepe him safe in soule and bodie , from the power and malicious practises of Satan , and his members . The ground of this assistance is laide downe in the word , Psalm . 92. 10. He shall giue his Angels charge ouer thee , &c. And the speach of Balaam confirmeth the same , who when he was hired of Balac to curse Gods people , and had oftentimes assayed to doe it , but could not , at last he brake out into this confession , There is no witchcraft against Iacob , nor sorcerie against Israel ▪ ( for so the words are to be read , according to the true meaning , and circumstances of the text . ) As if he should haue said , I was of thine opinion ( O Balac ) that Israel might be cursed , but after triall made , I found by good experience , that I could doe that people of God no hurt by mine Inchantments . Howbeit we must here remember , that the promise of protection made vnto Gods children , is not absolute , but admitteth exception , as all other promises of temporall blessing doe , and that in this manner : Thou shalt be partaker of this or that blessing , and this or that curse shall be remooued , if it be expedient for thee : but if for speciall causes to t●●e thy faith , and to exercise thy patience , I make deniall , thou must rest thy selfe 〈◊〉 in my good will and pleasure . By warrant of this doctrine , a question commonly mooued , may be resolued : Whether the seruant and child of God , may be bewitched or nor ? Out of that which hath beene said , I answer , he may ; and that is plaine by the word . For by Gods permission , the holy bodie of Christ himselfe , was by Satan transported from place to place , Matth. 4. Righteous Iob was miserably afflicted in his bodie by the power of the deuill , and his children , who no doubt were Gods seruants , and brought vp in his feare , as their father was , were slaine by the same power . Yea , Christ himselfe testifieth , Luk. 13. 16. That a daughter of Abraham , that is , of the faith of Abraham , had beene troubled eighteene yeares with a spirit of infirmitie , which the deuill caused by bowing her bodie together , so as she could not lift her selfe vp . v. 11. And therefore whereas some men are of this minde , that their faith is so strong , that all the Witches in the world , and all the deuills in hell cannot hurt them ; they are much deceiued . This their faith is but a fond presumption , and no true faith . For no man in the earth can absolutely assure himselfe of safetie and protection from the Deuill● and if any could , it were the child of God ; but Salomon saith , that all outward things may come alike both to the good and to the bad , Eccle. 9. 2. Howbeit in this case there is great difference between the seruant of God , and an vnrepentant sinner . Though the godly man be not exempted from Witchcraft , yet he is a thousand folde more free from the power thereof , then other men are . For there is onely one case , and no more , wherein the Deuill hath any way power to hurt him , and that is , whē it pleaseth God by that kind of crosse , to make triall of his faith and patience , and out of this case , he is alwaies free from the annoyance of the vilest Witches in the world . If then this be the onely soueraigne preseruatiue to keepe a man safe and sure from the power of Witches , and of the Deuill , to haue part in the couenant of grace , to be made partaker of Christ , by a true faith , testified by dying vnto all sinne , and liuing vnto God in ●ewnes of life : we must not content our selues with a formall confession , as many in the visible Church doe , which wanting the life of faith , doe not liue in Christ ; but striue to goe further , and to adorne our profession , by framing our liues according to the word , that we may haue our portion in this excellent priuiledge of preseruation , from the power and malice of the enemies of God , and all vngodly persons . Preseruatiues of the second sort , are such as concerne the places of mens aboad . For Satan contenteth not himselfe , to haue manifested his malice in afflicting mens persons , but he also enlargeth the same to the molestation of the places where they dwell , by insecting the ayre , and such like . The onely effectuall meanes to remedie this euill , is the Sanctification of the places of our habitation . Looke as we are wont to sanctifie our meate and drinke , by Gods word , and by praier , and thereby procure his blessing vpon his owne ordinance for our refreshing : so in like manner may we sanctifie the places of our aboad , and thereby both procure the blessing which we want , and also auoid many curses and dangers , which otherwise would fall vpon vs. If any shall thinke the Consecration of houses and places in this sort , to be a meere deuise of mans braine ; let them remember , that in the Old Testament , besides the dedication of the Temple , allowed by all , there was a Law prescribed to the Iewes , for the speciall dedication of euery mans house : If any hath built a new house ( saith Moses ) and hath not dedicated it , let him returne againe &c. D●ut . 20. 5. As who should say , he hath omitted a necessarie dutie . Now this dedication was nothing els , but the sanctification of them by word and prayer , wherein they made acknowledgement , that they became theirs by the free gift and blessing of God , and further desired a free and lawfull vse of the same to his glorie , and their mutuall good . A dutie which hath been performed by the seruants of God in ancient times . The first thing that Abraham did , when he came from Vr of the Chaldeans , to the land of Canaan , which God gaue him to possesse , was the building of an Altar for the worship of God , his sacrificing thereon ; and calling vpon the name of the Lord , Gen. 12. 8. The same did Noah before him at his first comming out of the Arke after the flood , Gen. 8. 20. and Iacob after him in Bethel . And they were al mooued hereunto , because they knew their comfortable aboad in those places , came not by their owne endeauour , but from the blessing of God. When the good king Hezekiah kept the passeouer in Ierusalem , his principall care was , that the Priests and all the people might first be sanctified , and therefore he praied vnto God to be mercifull to them that were not sanctified , 2. Chron. 30. 18. And as he behaued himselfe in his kingdome , so should euery master of a familie behaue himselfe in his house where he dwelleth , labouring to sanctifie the same , that it may be comfortable to him and his ; least for neglect thereof , he pull vpon himselfe , and those that belong vnto him , the heauie hand of God in plagues and punishments . The second kinde of Remedies are Restoratiue , which serue to deliuer men from Witchcraft , by curing the hurts of Witches in the bodies of men , or other creatures . In the handling whereof , first we will consider , how whole countries , and then how euery priuate man may be cured and deliuered . Whole Countries and Kingdomes are freed and cured specially by one meanes ; The publishing and embracing of the Gospel . When our Sauiour Christ had sent the seauentie Disciples to preach in Iurie , at their returne he gaue this testimonie of the effect of their ministerie , That he saw Satan fall downe from heauen like lightening , Luk. 10. 18. his meaning was this ; As lightning is suddenly and violently sent out of the cloud , and ( as it were ) cast downe to the earth by the cracke of the thunders ; euen so Satan the prince of the world , that ruleth in the hearts of the disobediēt , was cast down , and his kingdome ruinated by the power of the Gospel preached . In the times of ignorance the deuill triumpheth freely without controlment , but the mist and darkenes of his delusions cannot possibly abide the bright beames of Gods glorious will reuealed by preaching . The Lord of auncient times commanded his people not to doe according to those nations , among whome they dwelt in Canaan , by practising Witchcraft , or following after Sorcerie , Deut. 18. 9. &c. And that they might be able to obey this commandement , Moses prescribeth vnto them this Restoratiue , the reuerent and obedient hearing of the Lords Prophets , v. 18. In this our Church , if we would be healed of our wounds , and banish Satan from among vs , who greatly annoieth a great number of our people by his delusions and damnable practises of Sorcerie : the onely way to bring it to passe , is the maintaining of a learned Ministerie , the aduācing of Prophets , by whose labors the Gospel may flourish . For the faithfull dispensation thereof , is the Lords owne arme and scepter , whereby he beateth downe the kingdome of darkenesse , and confoundeth the workes and enterprises of the deuill . The second sort of Restoratiues , serue for the cure of particular persons : for howsoeuer the gift and power of casting out Deuills , and curing Witchcraft be ordinarily ceased , since the Apostles times , it beeing a gift pecu●liar to the Primitiue Church , and giuen to it onely during the infancie of the Gospel ; yet there may be meanes vsed , and that effectuall , for the easing of any person that is bewitched by Satans instruments . Those therefore that are in these daies ●ormented in this kind , must doe three things . First , they must enter into a serious examination of themselues , and consider the cause for which it pleaseth God to suffer Satan to exercise them with that kind of crosse . And here vpon diligent enquirie , they shall finde that their owne sinnes are the true and proper causes of these euills . When Saul was disobedient to the commandement of God , the Lord sent vpon him an euill spirit to vexe him , 1. Sam. 15. Hymeneus and Alexander for their pestilent errors were both cast out of the Church , and giuen vp also to Satan , that they might learne not to blaspheme , 1. Tim. 1. 20. in the same manner was the incestuous person dealt withall , 1. Cor. 5. 5. Secondly , after this Examination , the same parties must shewe forth their faith , whereby they depend on the free fauour and mercie of God for their deliuerance . How may this be done ? by heartie prayer vnto God , ioyned with fasting that the same may be more earnest . In which prayer the maine desire of the heart must be absolutely for the pardon of their sinnes , and then for deliuerance from the hurts and torments of diabolicall persons : yet not absolutely , as for the other , but with this condition , so farre forth as it stands with Gods glorie , and their owne good . For these are the bounds and limits of all temporall good things ; of them the Lord makes no absolute promise , but with these conditions & qualifications . Thirdly , the parties bewitched must patiently beare the present annoyance , comforting themselues with this , that it is the Lords own hand , by whose speciall prouidence it comes to passe , and who turneth all things to the good of his chosen . Againe , they are to remember , that he beeing a most wise God , and louing father in Christ , will not suffer them to be tried aboue that they are able to beare , but in his good time will grant a ioyfull issue . Now when the bewitched shall thus submit themselues vnto God , in the crosse , be it that he ( vpon some causes ) deferre their deliuerance , yet they shall not finally be deceiued of their hope . For either in this life , at the appointed time , or in the end of this life , by death they shall be eternally deliuered , and put in present possession of euerlasting case and happines . Thus much of the true remedies against Witchcraft . In the next place we are a little to examine the false and superstitious Remedies , prescribed and vsed by them of the popish Church . The most learned Papists of this age doe teach and auouch , that there is in Gods Church an ordinarie gift & power , whereby some men may cast out deuills , and helpe annoyances that come by Witches . The Protestant is of a contrarie iudgement , and holdeth according to truth , that there is now no such ordinary gift left to the Church of God , since the daies of the Apostles . Reasons of this opiniō may be these . First , casting out of deuills , and curing such annoyances , are extraordinarie and miraculous workes . For Christ accounteth handling of serpents without hurt , speaking with newe tongues , curing of diseases by imposition of hands , ( all which are things of lesse moment ) to be miracles , Mark. 16. 18 , 19. but all these lesser works , yea the ordinarie power of working them is ceased : for it was onely giuen to the Apostles in the Primitiue Church , as a meanes to confirme the doctrine of the Gospel to vnbeleeuers , that neuer heard of Christ before . So Paul saith ; Strange tongues ( that is , the gift of speaking strange languages , without ordinarie teaching ) are for asigne , not to them that beleeue , but to them that beleeue not , 1. Cor. 14. ●2 . And for the same ende were all extraordinarie gifts then giuen . Seeing therefore the doctrine of the Gospell hath beene alreadie established , and the truth thereof sufficiently confirmed by miracles in the Primitiue Church , the same gift must needes cease vnto vs. For if it should still continue , it would call into question the effect of the Apostolicall preaching , and implie thus much , that the Gospel was not well established , nor sufficiently confirmed by their extraordinarie Ministerie , and miracles accompanying the same . Againe , if the gift of working miracles should remaine , then the promise of God for his speciall and extraordinarie assistance therein should yet continue : for the gift and promise goe together , so long as the promise is in force , so long is the gift also : but the promise made by Christ , In my name shall they cast out deuills , and speake with new tongues , Mark. 16. was in force onely in the persons and Ministerie of the Apostles , and those that had extraordinarie and immediate calling from God , and it ceased when they and their calling ceased . Therefore if Ministers now should lay their hands on the sicke , they should not recouer them : if they should annoint them with Oyle , it should doe them no good , because they haue no promise . Howbeit the Papists stand stiffely in defending the continuance of these gifts . First , they say , the Church of the New Testament is nothing inferiour to that of the Old. The Iewish Church before the comming of Christ , was the Church of the Old Testament , and had the power and gift of casting our Deuills . So saith our Sauiour himselfe , Matth. 12. 27. If I through Beelzebub cast out Deuills , then by whome doe your children cast them out ? In which words he ascribeth this gift vnto the Iewes , therefore it should seeme , the same remaineth still in the Church . Ans. That place of Scripture is diuersly expounded . Some by children there mentioned , vnderstand the Apostles , who were Iewes borne , and had receiued from Christ this gift & power to cast out deuills . Which if it be so , it maketh not for them , because they had it extraordinarily . But I rather thinke , that by children , are meant the Exorcising Iewes , before Christs time , who did cast out deuills among them , pretending an abilitie to doe this worke in the name of God ; whereas in truth , they were all flat Sorcerers , and did it by vertue of a league & compact made with the Deuill . Which practise hath been of long continuance , and is at this day common and vsuall among the Popish sort . And that there were such Exorcists among the Iewes , it is euident . For such were those Vagabonds which came to Ephesus , and tooke vpon them to cast out deuills by the name of Iesus , and Paul , Act. 19. 13. but the man in whome the euill spirit was , ( so soone as they 〈◊〉 adjuced the spirit ) ranne vpon them , and mightily preuailed against them , v. 16. Now if they had done this great worke by the power of God ( as they pretended ) the holy Ghost would not haue called them E●orcists and Vagabonds ● neither could the euill spirit possibly haue ouercome them , as he did . Againe , in the histories of the Iewes are recorded many practises of stich as exercised this power among them . Raphael the angel telleth Tobias , that a perfume made of the heart and liuer of a fish , will helpe a man vexed with an euill spirit , Tob. 6. 7. which counsell is fla● Magicke , for there is no such vertue in the liuer of a fish . And in other histories we read● that one Bliaz●r a Iew , by the smell of a certaine roote put to the nose of a man possessed with a deuill , caused the deuill to come out of his n●strills ; and forsake him ; which thing was done in publike place before V●spasian and others . This also was effected by meere conjuration . For what vertue can there be in any roote or hearb in the world , a ●aileable to command and enforce Satan to depart from a man possessed● And yet such fea●es were plaied by sundrie Magici●ns among the Iewes● Whereupon I conclude , that the meaning of our Sauionr in the place alleadged ▪ is in effect thus much ; If 〈◊〉 the power of Beelzebub , &c. that is , you haue among you sundrie Magicians and Exorcists , who pretend and exercise the gift of casting out deuills , and you thinke they doe it by the power of God , why then do you not carie the same opinion of me also ? Their second reason is grounded on the promise of Christ , Mark. 16. 17. These tokens shall follow them that beleeue , In my Name they shal cast out D●uills , &c. whence they gather , that there shall be alwaies some in the Church , who shall haue power to cast forth Deuills , if they beleeue . Answ. That promise was made by Christ vnto his Church , to be fulfilled immediately after his ascension . It did not extend to all times , and persons , so long as the world endureth , but onely to the times of the primitiue Church , and to such as then liued . For to them onely the doctrine of the Gospel was to be confirmed by signes and miracles . And this lasted about 200. yeares next after Christ his ascension . During which time , not onely the Apostles and Ministers , but euen priuate men , and souldiers wrought many miracles . The third reason is taken from experience , which ( as they say ) in all ages from the Apostles times to this day sheweth , that there haue beene alwaies some in the Church , which haue had this gift of casting out deuills , and curing the hurts of Witchcraft . Ans. This gift continued not much aboue the space of 200. yeares after Christ. From which time many heresies beganne to spread themselues ; and then shortly after Poperie that mysterie of iniquitie beginning to spring vp , and to dilate it selfe in the Churches of Europe , the true gift of working miracles then ceased , and in stead thereof came in delusions , and lying wonders , by the effectuall working of Satan , as it was foretold by the Apostles , 2. Thess. 2. 9. Of which sort were and are all those miracles of the Romish Church , whereby simple people haue beene notoriously deluded . These indeede haue there continued from that time to this day . But this gift of the holy Ghost , whereof the Question is made , ceased long before . To proceede yet further , we are here to consider the particular Remedies , which they of the Popish Church haue prescribed against the hurts that haue come by Witchcraft . And they are principally fiue . I. The name Iesus . II. The vse of the Reliques of Saints . III. The signe of the Crosse. IV. Hallowed creatures . V. Exorcismes . I. First , for the name Iesus : Thus much we grant , that any Christian may lawfully call vpon the name of Iesus in prayer , for the helpe and deliuerance of those that are possessed and bewitched , but yet with the caueat and conditi●n before specified , If it be the wil of God , and if their recouerie may make for his glorie , the benefit of the Church , and the good of the parties diseased . But the Papist by the vse of this name , intendeth a further m●●ter , to wit , that the very name vttered in so many letters and sillables , is powerfull to cast out Deuills , and to helpe those that are bewitched . For when it is vttered , then ( say they ) the authoritie of Christ is present , that the worke may be done . A flat vntruth , and a practise full of daunger . For let this be well considered , whatsoeuer any man doth in this case , he must doe it by vertue of his calling , and haue also his warrant for the doing th●reof out of the word ; which if he want , and yet will vndertake such a worke , he may iustly feare the like euent that befell the vagabond Iewes that were Exorcists , Act. 19. 13. Now the Church of Christ hath no warrāt in the word , to vse this name of Christ for any such purpose ; neither hath any ordinary Christian a special calling from God so to doe . Therefore he may not doe it . And whereas they would beare men in hand , that the saide name , of all the names of Christ , and aboue all other things , is of most special vertue , though it be vsed euen by a man that wanteth faith , because the Apostle saith , At the name of Iesus euery knee shall ●ow , both of things in heauen , in earth , and vnder the earth , Phil. 2. 10. and by things vnder the earth are meant the deuill : we must know that their allegation is weake , and that they greatly abuse the place . For there the name Iesus , is not onely a title of Christ , but withall signifieth the power , maiestie , & authoritie of Christ , sitting at the right hand of the father , to which all creatures in heauen , earth , and hell are made subiects ; and by that power indeede ( if they had it at command ) they might be able to cure the hurts of Witchcraft . II. The second speciall Remedie , is the vse of Saints Reliques ; as the bookes , bones , apparel , staues , or such like , which being but touched of the parties vexed , are excellent meanes to recouer them . Ans. The vse of these things , to the purposes aforesaid , is a meere superstitious practise . For first , they haue not the true Reliques of the Saints , as would plainely appeare , if a true Inuentorie were taken of all such as they say are to befound in their Monasteries & Churches . Secōdly , though they had thē , yet they haue no 〈◊〉 or calling to vse thē to this end : for in al the word of god , there is neither cōmandement to warrant the vse , nor promise to assure any man of a blessing vpon the vse of them . Albeit they would seeme to haue some warrant , and therefore they alleadge that which is written , 2. king . 13. 21. of a dead man , who beeing for hast thrown into the sepulchre of Elisha , so soone as he touched the bones of Elisha , reuiued and stood vpon his feete . To this also they adde the examples of cures done by Peters shadow , Act. 5. 15. and of sundrie diseases healed by Pauls handkerchiefs , Act. 19. 12. Ans. These thingsin deede are true , but they serue nothing to their purpose . For first , the quickning of the dead souldier , came not from any vertue in the corps of Elisha ; but it was a miracle , which it pleaseth God then to worke , by meanes of the corps , that the Iewes at that time might be confirmed in the truth of that doctrine , which Elisha had taught them from God , and which before his death they had , neglected , as I haue before shewed ▪ And it was a thing onely then done , and neuer since . It cannot therefore be a ground for the ordinarie vse of Reliques . Againe , touching the other examples : I answer , that both Peter a●d Paul had the gift of working Miracles , & hauing the gift , they might vse such meanes for the present to cure disease● . But the Papists are not able to shewe , that God hath giuen them the like gift whereby they might be warranted for the vse of the like meanes : neither can they assuredly hope for successe , although they should vndertake to vse them . III. The third Remedie , is the signe of the Crosse , made vpon the bodie of the partie tormented . Behold to what an height of impietie they are growne , ascribing that to the creature , which is proper to the Creartor , For the power of working miracles , is proper onely to the Godhead . The Prophets and Apostles in their times did not worke them of themselues , but were onely Gods passiue instruments , in this manner : When the Lord ●●●ended by them to worke any miracle , they receiued from him at the same time an extraordinarie & speciall instinct , whereby they were mooued to attempt the worke . They therefore yeelded themselues to the present motion of Gods spirit , to be his instruments onely in the dispensation of the worke ▪ but the sole author and producer of the miracle , was God himselfe . And in this case the very manhood of our Sauiour Christ , considered apart from his Godhead , had no power of it selfe , but was onely the instrument of his Godhead , whensoeuer it pleased him in that kinde to manifest the same . Wherefore to ascribe this vertue to the Crosse , beeing a creature , or the worke of a creature , is to communicate the incommunicable power of the Creator to it , which is plaine blasphemie . IV. The fourth Remedie , is the vsing of hallowed things ; as hallowed graines , salt , water , bread , images ; specially the image of Agnus dei . Ans. Hallowed creatures are in truth vnhallowed superstitions . For euery creature is sanctified by the word and prayer , 1. Tim. 4. 4. by the word , when God in his word commands vs to vse it for some ende ; and by prayer , when we giue thanks for giuing the creature , and withall desire his blessing in the vse thereof . Now let any Papists shew me one letter or sillable in all the Booke of God , commanding the vse of a creature for any such ende . They affirme indeede , that Elisha wrought miracles by hallowed salt , for by it he cured the bitter waters , 2. king . 2. 21. But the Prophet vsed not hallowed , but common salt , and that not ordinarily , but onely then , as a means wherby to worke a miracle . It was therefore powerfull in his hands , because for the doing thereof , he had power and warrant from God extraordinarily : and it cannot be so in any other , which haue not the same gift . V. The fift and last Remedie , is Exorcisine , which is an adiuring and commanding the Deuill in the name of God to depart from the partie possessed , and cease to molest him any more . This meanes was vsed by our Sauiour Christ himselfe , and after him by his Apostles , and other beleeuers in the time of the Primitiue Church , when the gift of working Miracles was in force : but in these daies ( a● I said before ) that gift is ceased , and also the promise of power annexed to the vse of adjuration : and therefore the means thereof must needs cease . And for an ordinarie man now to command the Deuill in such sort , is meere presumption , and a practise of Sorcerie . Sect. IV. IV. Quest. Whether the Witches of our age are to be punished with death , and that by vertue of this law of Moses ? I doubt not , but in this last age of the world , and among vs also , this sinne of Witchcraft ought as sharply to be punished as in former times ; and all Witches beeing thoroughly conuicted by the Magistrate , ought according to the Law of Moses to be put to death . For proofe hereof , consider these reasons . First , this Law of Moses flatly enioyneth all men , in all ages , without limitation of circumstances , not to suffer the Witch to liue , and hereupon I gather , that it must stand the same , both now and for euer to the worlds ende . Patrons of Witches except against this , holding that it was a Iudiciall law , which continued but for a time , & concerned onely the Nation of the Iewes , and is now ceased . But I take the contrarie to be the truth , and that vpon these grounds . I. Those Iudiciall Lawes , whose penaltie is death , because they haue in thē a perpetuall equitie , and doe serue to maintaine some morall precept , are perpetuall . The Iewes indeede had some Lawes of this kind , whose punishments were temporall , and they lasted onely for a certaine time : but the penaltie of Witchcraft , beeing Death by Gods appointment , and the in●licting of that punishment , seruing to maintaine the equitie of the three first morall precepts of the first Table , which cannot be kept , vnlesse this Lawe be put in execution : it must necessarily follow , that it is in that regard morall , and binds vs , and shall in like sort bind all men in all ages , as well as the Iewes themselues , to whome it was at that time personally directed . II. Euery Iudiciall law , that hath in it the equitie of the law of nature , is perpetuall ; but the Law of punishing the Witch by death , is such . For it is a principle of the law of nature , holden for a grounded truth in all countries & kingdomes , among all people in euery age ; that the traytour , who is an enemie to the State , and rebelleth against his lawfull Prince , should be put to death : now the most notorious traytour and rebell that can be , is the Witch . For shee renounceth God himselfe , the King of kings , shee leaues the societie of his Church and people , shee bindeth her selfe in league with the Deuill : and therfore if any offender among men , ought to suffer death for his fact , much more ought shee , and that of due desert . The second reason for the proofe of the point in hand , is this ; According to Moses lawe euery Idolater was to be stoned to death : Deut. 17. 3 , 4 , 5. If there be found any among you , that hath gone and serued other gods , as the Sunne , the Moone , or any of the hoast of heauen : if the thing vpon enquirie be found to be true and certen , thou shalt bring them forth vnto thy gates , whether it be man or woman , and shalt stone them with stones till they die . Now this is the very case of a Witch , shee renounceth the true God , and maketh choice to serue the Deuill , shee is therefore a grosse Idolater , and her punishment must be suitable . It is alledged by the fauourers of the contrarie part , that Peter denied Christ , and yet was not put to death : I answer , there is great difference betweene Peters deniall of Christ , and Witches denying of God. Peters deniall was vpon infirmitie , and in hast : the Witch denieth God vpon knowledge , and deliberation , wittingly and willingly . Againe , Peter did not vpon the deniall betake himselfe to the Deuill , but turned vnto Christ againe , which he testified by his heartie and speedie repentance : but Witches denie God , and betake themselues to the Deuill , of their own accord , as is manifest euen by their own confessions at their arraignments . The third reason . Euery seducer in the Church , whose practise was to draw men from the true God , to the worship of Idols , though it were a mans owne sonne or daughter , wife or friend , by the peremptorie degree and commandement of God , was at no hand to be spared or pitied , but the hand of the witnesse first , and then the hands of all the people must be vpon him , to kill him , Deut. 13. 6. 9. If this be so , no Witches connicted ought to escape the sword of the Magistrate : for they are the most notorious seducers of all other . When they be once intangled in the Deuills league , they labour to invre their dearest f●iends and posteritie , in their cursed and abominable practi●es ; that they may be the more easily drawne into the same consederacy , wherewith they thēselues are vnited to Satan . I might here alleadge that they deserue death , because many of them be murtherers , but I stand not vpon that instance , because I hold in the generall that Witches are not to be suffered to liue , though they doe no hurt either to man or other creatures , and that by vertue of Moses Law , onely for their leagues sake , whereby they become rebells to God , Idolaters , and seducers , as now hath beene shewed . Notwithstanding all that hath beene said , many things are brought in defence of them , by such as be their friends and wel●illers . First , it is saide , that the hurt that is done , comes not from the Witch , but from the deuill : he deserues the blame , because it is his worke , and she is not to die for his sinne . Ans. Let it be granted , that the Witch is not the author of the euill that is done , yet shee is a confederate and partner with the Deuill in the fact , and so the law takes hold on her . See it in a familiar comparison . A companie of men conspire together in a robberie , by common consent some stand in open place to espie out the bootie , and to giue the watchword , others are set about the passage , priuily to rush vpon the man , and to spoile him of his goods . In this case what saith the Law ? The parties that gaue the watchword , though they did nothing to the man , yet beeing accessories and abettors to the robberie by consent , they are theeues , and liable to condemnation and exequution , as well as the principalls . Euen so stands the case with the Witch . In the working of wonders , and in all mischieous practises , he or she is partaker with the deuill by consent of couenant : the Witch onely vseth the watchword , in some charme or otherwise , and doth no more ; the deuill vpon notice giuen by the charme , takes his opportunitie , and works the mischeife . He is the principall agent , but the other yeeldeth helpe , and is rightly liable to punishment . The reason is , because if the deuill were not stirred vp , and prouoked by the Witch , he would neuer do so much hurt as he doth . He had neuer appeared in Samuels likenes , had he not beene solicited by the Witch of Endor . He would not haue caused counterfeit serpents and frogges to appeare in Egypt , but for Ian●es and Iambres , and other Inchanters . And in this age there would not in likelihood be so much hurt & hinderance procured vnto men , and other creatures by his meanes , but for the instigation of ill disposed persons , that haue fellowship and societie with him . Againe , they obiect , that Witches conuicted , either repent , or repent not : If they repent , then God pardoneth their sinne , and why should not the Magistrate as well saue their bodies & let them liue , as God doth their soules . If they doe not repent , then it is a dangerous thing for the Magistrate to put them to death : for by this meanes he kills the bodie , & casts the soule to hell . Ans. All Witches iudicially & lawfully conuicted , ought to haue space of repentance granted vnto them , wherein they may be instructed and exhorted , and then afterward executed . For it is possible for thē to be saued by Gods mercie , though they haue denied him . Secondly , the Magistrate must execute iustice vpon malefactors lawfully conuicted , whether they repent or not . For God approoueth the iust execution of iudgement vpon men , without respect to their repentance : neither must their impenitencie hinder the execution of iustice . When the people of Israel had committed Idolatrie in worshipping the golden calfe , Moses did not expect their repentance , & in the meane while forbeare the punishment , but he and the Leuites presently tooke their swords and slue them , and the Lord approoued their course of proceeding , Exod. 32. 28. When Zimri an Israelite had committed fornication with Cozbi a Midianitish woman , Phineas in zeale of Gods glorie executed iudgment vpon them both without any respect vnto their repentance , Numb . 25. 8. and is therefore commended , Psalm . 106. 30. Warres are a worthie ordinance of God , and yet no Prince could euer attempt the same lawfully , if euery souldier in the field should stay the killing of his enemie , vpon expectation of his repentance . And whereas they say , that by executing an impenitent Witch , the Magistrate casteth away the soule ; we must know , that the ●nde of execution by the Magistrate , is not the damnation of the malefactors soule , but that sinne might be punished : that others may beware of the like crimes and offences , and that the wicked may be taken away from among Gods people . But some Witches there be that can not be conuicted of killing any : what shall become of them ? Ans. As the killing Witch must die by another Lawe , though he were no Witch : so the healing and harmelesse Witch must die by this Law , though he kill not , onely for couenant made with Satan . For this must alwaies be remembred , as a conclusion , that by Witches we vnderstand not those onely which kill and torment : but all Diuiners , Charmers , Iuglers , all VVizzards , commonly called wise men and wise women ; yea , whosoeuer doe any thing ( knowing what they doe ) which cannot be effected by nature or art ; and in the same number we reckon all good VVitches , which doe no hurt , but good , which doe not spoile and destroy , but saue and deliuer . All these come vnder this sentence of Moses , because they deny God , and are consederates with Satan . By the lawes of England , the thiefe is executed for stealing , and we thinke it iust and profitable : but it were a thousand times better for the land , if all VVi●ches , but specially the blessing Witch might suffer death . For the theife by his stealing , and the hurtfull Inchanter by charming , bring hinderance and hurt to the bodies and goods of meni but these are the right hand of the deuill , by which he taketh and destroyeth the soules of men . Men doe commonly hate and spit at the damnifying Sorcerer , as vnworthie to liue among them ; whereas the other is so deare vnto them , that they hold themselues and their country blessed that haue him among them , they flie vnto him in necessitie , they depend vpon him as their God , and by this meanes , thousands are caried away to their finall confusion . Death therefore is the iust and deserued portion of the good Witch FINIS . Notes, typically marginal, from the original text Notes for div A09402-e50 a Ioh. 12. 11. b Ioh. 8. 44 c 1. Pet 5. 8. d 2. Cor. 2. 11. e Eph. 6. 11. f Ioh. 8. 4● . a Gen. 18. 17. b Num. 1●6 . c Amos 3. 7. d Act. 10. 10. e Exod 25. 22. N●mb . 7. 89. Herodot . Euterpe . 1. Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 2. king . 17. 29. I●h 4. 21. h Act. 17. ●3 . i 1. Cor. 10. 20. k Diog. Laert . lib. 1 in Thal●tis epist . ad Pherecid . & l. 3. Strabo Geogr . l. 17. l 2. Tim. 3. 8. m b●a 8. 19 , 20. n Diod. Sic. l. 17. Plin. l. 5. c. 5. o Herodot . Euterpe . Strabo Geogr . l. 16. ex Hom. Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Pa●san . in Phocicis . Herodot . Euterpe Str Geogr. lib. 9. & l. 16. q Pa●san . in Hoeoticis . Strabo Geogr . lib. 9. * Omn●● superstiti● i●becilli animi atque a nilis est . Cic. de Divin . h Levit. 19. 31. i Cle●● Al. 〈◊〉 . lib. 6. Strabo Geogr . l. 15. Dan ● 2. Matth. 2. 1. k 1. Sam 28. l Dan. 2. 1 , 2. Platina in Sylv. 2. &c. Fascie . temporum . b Benno Cardinal . de Sylvest ● & Gregor . 6. Act. 8 9. August . Enchirid . cap. 95. & 96. 1. Sam. 28. 2 Thess. 2. 10 , 11 , 12. Deut. 13. 3. ● Reignald Scot , epist. 〈…〉 . Miravel mirand● , non Miracula . Lib. de civ . Dei. 22. c. 8. Homil. 19. ope● . imperfect . Act. 3. 12. 16. Luk. 8. 46. Act. 19. 1● . 11. Aug. lib de vnital . eccl . cap. 16. 2. Cor. 4. 4. 2. Cor. 10. 4. Luk. 10. 18. * Iust. Mart. Apol. ad Anton . Act. ● . 10. Euseb. Eccl. hist. lib. 2. cap. 12. Rev. 20. 2. De●t . 1. 16. 2. Chron. 19. 6. Prov. 8. 16. Notes for div A09402-e8530 a 〈◊〉 . 12. b 2. Cor. 〈◊〉 . Ioh. 4. ●4 . 〈◊〉 Pla●●●a de vit . Po●t ▪ in vita Sil● ▪ 2. ●aleus in Act. Rom. Pont lib. 5. & lib. 6. August . confess . l. 10. c. 35 August de 〈…〉 . c. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 1. 16. ●er . 19. August . de Trin l. 3. c. 7. 2. Thess. 2. 10 , 11. ● 12. Math. 4. 9. P●●tarch . in vita Alex . 1. Sam. 28. 19. * 〈◊〉 . 〈…〉 Omneagen● per con●aet●●● : 〈…〉 ▪ Iugling * 〈◊〉 . Iust. Mart. Apolog. ad Anton. Pium . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. * Ioan. Fr. Pie. M●●and . de praenot . l 1. c. 2. Nicol. Remigius , Daemonola●● . c. 1. c. 5. * Homer 〈◊〉 . lib 10. & 12. * Sub tit . de intur . al●●sque ; deli●t c. 9. Sence lib Nat 〈◊〉 . est 4. 〈…〉 . &c. Ioseph . 〈…〉 . 1. 8. c. 2. 
A54381	----	An abridgement of the whole body of divinity extracted from the learned works of that ever-famous and reverend divine, Mr. William Perkins / by Tho. Nicols. Perkins, William, 1558-1602. This text is an enriched version of the TCP digital transcription A54381 of text R36667 in the English Short Title Catalog (Wing P1560). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 211 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A54381 Wing P1560 ESTC R36667 15868725 ocm 15868725 104646 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54381) Transcribed from: (Early English Books Online ; image set 104646) Images scanned from microfilm: (Early English books, 1641-1700 ; 1154:9) An abridgement of the whole body of divinity extracted from the learned works of that ever-famous and reverend divine, Mr. William Perkins / by Tho. Nicols. Perkins, William, 1558-1602. Nicols, Thomas. [10], 204 p. Printed by W.B. for Will. Hope ..., London : 1654. Reproduction of original in the Cambridge University Library. eng Theology, Doctrinal -- 17th century. A54381 R36667 (Wing P1560). civilwar no An abridgement of the whole body of divinity extracted from the learned works of that ever-famous and reverend divine, Mr. William Perkins / Perkins, William 1654 39555 48 25 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Jonathan Blaney Sampled and proofread 2004-08 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion AN ABRIDGEMENT Of the whole Body of Divinity , Extracted from the Learned works of that ever-famous , and reverend Divine Mr. William Perkins . By Tho. Nicols , ❧ London , Printed by W B. for Will. Hope , at the blue Anchor , on the North-side of the Royal Enchange , 1654. Friendly READER . FOr thy benefit I have here taken the pains to abreviate the body of Mr. PERKINS Divinity ; what before thou couldst not have but in a large volume , and at a great rate ; Here , thou hast substantially in short for the bettering of thy knowledge , for the directing of thy life , and for thine obedience in what ever is thy duty ; Take it , & as thou dost thereby reape profit , so lift up thine eys to Heaven , and return God thanks to whom alone its due , & I shall still endeavour thy best good , wishing to thee thine everlasting reward , and labouring to live , and die , a sure friend to thy Soul's happiness . July 27. 1654. Tho. N. Contents of the first part of this TREATISE . 1. OF God . pag. 1. Of the life of God . pag. 4. His Names Nature pag. 2. Glorie and blessedness . pag. 10. Of the persons of the Godhead . pag. 11. Contents of the second part of this Treatise . Of Gods works and his Degree . pag. 14. 15. 16. 18. 19. 20. 21. Of Man and his state . pag. 22. 23. Of the fall of Angels . pag. 24. The fall of man . pag. 26. 27. 28. Of sin by participation . pag. 28. Original sin . pag. 28. Actual sin . pag. 33. 35. Punishment of sin in this life . pag. 35. Of tentation pag. 36 37. 38. 39. Of Election and its foundation . pag. 42. 43. The Degrees of its execution . p. 136. 144. 147. Elect their estate at the last judgement . pag. 181. Gods Covenant of works and grace . p. 42. 43. 127. Of the Moral Law . pag. 43. The use of the Law . pag. 125. Of the first Commandment . pag 43. Of the second Commandment . pag. 48 48. Idolatry and superstition . pag. 52 68. Effects of Hypocrisie . pag. 53. Of Magick pag. 54. 55. 59. Of Covenants with the Devil . pag. 57. Divining . pag 58. Necromancy . pag. 58. Pythonisme . pag. 59. Enchantments . pag , 60. Charms . pag. 60. Third Commandment . pag. 61. Its Affirmative part . pag. 61. Its Negative part . pag. 66. Of Oaths . pag. 62. 64. Asseveration , what it is . pag. 63 Palmestry . pag. 69. Astrology . pag. 69. 70. 71. 73. 74. Effects of the Sun and Moon . pag. 72. Of the fourth Commandment . pag. 75. Affirmative part of it . pag. 75. Negative part of it . pag. 79. Sabbath how it was ceremonial . pag 77. How it is moral . pag. 77. Of the fifth Commandment . pag. 80. Affirmative part of it . pag. 80. Negative part of it . pag. 83. Of the sixth Commandment . pag. 84. Affirma . Nega . part of it . pag. 85. 90. Truces , the lawfulness of them . pag. 86. Duels unlawfull , and why ? pag. 93. Of the seventh Commandment . pag. 95. Affirmative part of it . pag. 95. Negative part of it . pag. 99. Fornication , what it is . pag. 100. Adultery , what it is . pag. 101. Lust the occasions of it . pag. 103. Eight Commandment . pag. 104. Affirmative part of it . pag 104. Negative part of it . pag 109. Contentation , what it is . pag. 105. Thriftness , what it is . pag. 105. Pledges are not to be exacted . pag. 107. Just Covenants must be performed . p. 108. Vnjust dealing in heart and deed what it is . pag. 109. 110. Oppression in bargaining , its kindes . p. 111. Oppression by Vsury . pag. 112. Punishment of Theft . pag. 115. Ninth Commandment . pag. 115. Affirmative part of it . pag. 115. Negative part of it . pag 119. To labour for a good name by godliness is lawfull . pag. 117. How one man may lawfully judge another . pag. 119. Tenth Commandment . pag. 122. Affirmative part of it . pag. 123. The Negative part of it . pag. 124. Motions of the heart , their kindes . pag. 123. Motions of the heart upon the work of faith , what they be . pag. 140. Sacraments . pag. 129. 131. 133. How they differ from sacrifices . pag. 132. Declaration of Gods love , its degrees . p. 136. 144. 147. 177. Members of Christ whom they are . p. 138. Effectual calling the means of its execution . pag 139. Hammers to break a stony heart . pag. 139. 140. Rules to know true faith by . pag. 143. Priviledges by Adoption pag. 146. Inherent holiness its parts . pag. 148. 149. 150. 151. Illumination what it is pag. 148. Repentance and its fruits . pag. 152. Self-denial . pag 169. New obedience . pag. 153. 154. 171. 173. 175. A Christian Combat , what it is . pag. 154. 155. Assaults in it pag. 157. 158 161. Vnjust anger and wrath , remedies against them pag 164 165. Covetousness , its remedies . pag 165. Desires of the flesh , their remedies . p. 166. Patience how to strengthen it . pag. 169. Of Alms. pag. 167. Death , remedies against the fear of it . pag. 178. Eternal life , what it is . pag. 182. Its fruits . pag. 183. 184. Perfect glorie , what it is ? pag. 183. Reprobation , its Decree . pag. 186. Execution of it . pag. 187. 188. 191. 192. Reprobates their state after death . pag. 194. Their condemnation . pag. 195. The manner of it . pag. 195. Predestination , the Application of it . p. 197. Luthers saying . pag. 201. The Corolary . pag. 185. 196. OF THEOLOGIE . THeology is the science of living blessedly for ever . Blessed life ariseth from the knowledge of God and of our selves . The parts of the Theologie are : 1. Of God . 2. Of Gods works . That there is a God is evident . 1. By the course of Nature . 2. By the nature of the Soul of man . 3. By the distinction of things honest and dishonest . 4. By the terrour of Conscience . 5. By the regiment of civil societies . 6. By the order of all causes which have ever recourse to some former beginning . 7. By the determination of all things to their several ends . 8. By the consent of all men . The Names of God . The Names of God , are . Jehova . Elohim , Exod. 6. 2. 3. Jehova declareth Gods Nature . Elohim his Persons . The Nature of God . The Nature of God is his most lively , and most perfect essence . The perfection of the Nature of God is that , where by he is wholely compleat in him self , Exod. 3. 13. Act. 17. 24. The perfection of Gods Nature is the simpleness and infinitnes thereof . The simpleness of Gods Nature is that , whereby he is void of all Logical relation in Arguments . That is , God hath not in himself either Subject , or Adjunct , Joh. 5. 26. and 14. 6. In God to be , and to be just , and mighty , are all one ; But in the minde of man , it is not all one to be , and to be mighty , or just : For the minde may be destitute of these virtues and yet a minde . The Nature of God is immutable and Spiritual . Gods immutability of Nature is that by which he is void of all composition , division and change , Jam. 1. 17. Malach. 3. 6. Gods Nature is Spiritual , in that it is incorporal , and therefore invisible , Joh. 4. 24. Colos. 1. 15. 1 Tim. 1. 17. So much for the simpleness of Gods Nature . The infinitness of Gods Nature is either his Eternity , or his exceeding greatness . Gods Eternity is that by which he is without beginning , and ending , Ps. 90. 2. Rev. 1. 8. His exceeding greatness is that , by which his incomprehensible Nature is every where present , both within and without the World , Ps 145. 3. 1 King. 8. 27. Jer. 23. 24. Of the life of God . By this it doth plainly appear . 1. That God is one , and indivisible and not many , as Ephes. 4. 5. 1 Cor. 8. 4. 2. That God is the knower of the heart : For nothing is hidden from that Nature which is within all things , & without all things , which is included in nothing , nor excluded from any thing , as 1 King. 8. 32. Psal. 139. 1. 2. The life of God is that by which the Devine in Nature is in perpetual action , living and moving with it self , Psal. 42. 2. 2 Heb. 3. 12. These three following Attributes do manifest the operation of the Divine Nature towards the Creatures . 1. Gods wisdom . 2. Gods will . 3. Gods omnipotency . The wisdom and knowledge of God is that , by which God doth by one Eternal and immutable Act of understanding , distinctly and perfectly know himself , and all other things though infinite whether they have been , or not , Matth. 11. 27. Heb. 4. 13. Psal. 347 5. Gods wisdom is his foreknowledge and his Counsel . Gods foreknowledge is that , by which he most assuredly foreseeth things that are to come , Act. 2. 23. Rom. 8. 29. Gods counsel is that , by which he doth most rightly perceive the best reason of all things that are done , Prov. 8. 14. So much of the wisdom of God . The will of God is that , by which he doth most freely and justly will all things with one Act , Rom. 9. 18. Epb. 1. 5. Jam. 4. 15. In God there are two wills . 1. A will whereby God determineth what shall be done concerning us , or in us . 2. A will whereby God determineth what shall be done off us . The first of these wills is called Predestination : And therefore it is , that Predestination is commonly defined to be the preparation of the blessing of God , whereby they are delivered which are delivered . The second of these wills is the Gospel . Predestination determines , who who , and how many are to be saved , and hereupon Christ saith , I know whom I have choosed , John 13. 18. The Gospel which is the second will of God , determines what kinde of ones they are that shall be saved , and how they must be qualified . Predestination which is the first will of God , is Gods Decree it self . The Gospel which is the second will of God , is an outward means of the execution of this Decree of Predestination . In the will of God there are three Actions . * 1. An Action whereby God doth absolutely will any thing , and delight in it . 2. An Action whereby he doth wholely , and absolutely nill a thing . 3. A remiss Action , which is as a mean between the two former Actions , as when a thing is remissely , or in part both willed and nilled . God willeth good by approving it . God willeth evil , because it is good that there should be evil . For this cause God doth voluntarily permit evil . But as it is absolutely evil he wills it not ; But doth dissalowe and forsake it , Act. 14. 16. Psal. 81. 12. The will of God in respect of divers objects , is called diversly by divers names , as by the Names of Love , Hatred , or of Grace , Justice . The love of God is that , whereby he approveth , first himself ; and then all his Creatures as they are good without their desert , and doth take delight in them , 1 Joh. 4. 16. Joh. 3. 16. Rom. 5. 8. His hatred is that , whereby he disliketh and detesteth his Creature offending for his fault , 1 Cor. 10. 5. Psal. 5. 5. and 45. 7. Gods Grace is that , whereby he freely declareth his favour to his Creatures , Rom. 11. 6. Tit. 2. 11. The Grace of God is his goodness , or his mercie . Gods goodness is that , by which he being also absolutely good , doth freely exercise his liberality upon his creatures , Matt. 19. 17. & 5. 45. Gods mercie is that , whereby he freely assisteth all his Creatures in their miseries , Esai 30. 18. Lament. 3. 22. Exod. 33. 19. Gods justice is that , by which he in all things willeth that which is just , as Psal. 11. 7. and 5. 4. Gods justice is either in word , or deed . Gods justice in word is that truth , by which he constantly , and indeed willeth that which he sayeth , or hath said , ( Rom. 3. 4. Matth. 24. 35. ) This is the justice of God in keeping his promise , 2 Tim. 4. 8. 1 John 4. 9. Gods justice indeed is that , by which he disposeth , or rewardeth Gods disposing justice is that , by which he as a free Lord , ordereth all things rightly in his Actions , Psal. 145. 17. His rewarding justice is that , by which he rendereth to his Creature according to his work , 2 Thes. 1. 6. 1 Pet. 1. 17. Jer. 51. 56. Again , the justice of God is either his , Gentlenes , or his Anger . Gods Gentlenes is that , whereby he freely rewardeth the righteousness of his Creature , 2 Thes. 1. 5. Matth. 10. 41. 42. Gods Anger is that , by which he willeth the punishment of the Creature offending , Rom. 1. 8. Joh. 3. 36. So much concerning the will of God . Gods omnipotency is that , whereby he is most able to perform every work , Matth. 19. 26. Gods power is either absolute , or Actual . Gods absolute power is that , by which he can do more than he either doth , or will do , Matth. 3. 9. Phil. 3. 21. Gods Actual power is that , by which he causeth all things to be which he freely willeth , Ps. 135. 6. Of the Glorie , and blessedness of God . Gods glorie and Majesty , is the infinite excellencie of his most simple , and most holy Divine Nature , Heb. 1. 3. Nehem. 9. 5. In which we may see that God can onely know him self perfectly , Joh 6. 46. 1 Tim. 6. 16. Exo. 33. 20. The manifestation of Gods glorie is either obscure as here on earth , or apparent as in Heaven . The obscure manifestation of Gods glorie , is the Vision of Gods Majesty in this life , by the eys of the minde , through the help of things perceived by the outward senses , as Isai 6. 1. Exod. 33. 22. 1 Cor. 13. 12. The apparent manifestation of God , is the contemplation of him in Heaven , face to face . This concerning his glorie . Gods blessedness is that , by which God is in himself , and off himself all sufficient , Genes . 17. 1. Collos. 2. 9. 1 Tim. 6. 15. Of the Persons of the God-head . The Persons of the God-head are they , which subsisting in one God-head , are distinguisht by incommunicable properties , 1 John 5. 7 Genes . 19. 24. John . 1. 1. The Persons are coequal , and distinguisht not by degree , but by order : There is a Trinity of Persons , but a Unity in Essence , for the three Persons are but one infinite essence . The Communion of the Persons , or rather the Union of the Persons ; is that by which one of them is in the rest , and with the rest , by reason of the Unity of the God-head ; and therefore every each one doth possess , Love , and glorifie another , and work the same thing , Joh. 14. 10. and 1. 1. and 5. 19. Prov. 8. 22. 30. The Persons of the God-head are three , Matth. 3. 16. 17. The Father is a Person without beginning , from all Eternity begetting the Son , Joh. 1. 3. 10. In the generation of the Son we must note these properties . 1. That he that begetteth , and he that is begotten are together , and not one before another in time . 2. He that begetteth , doth communicate with him that is begotten , not some one part of his essence , but his whole essence , so that this Communion is not a Communion , but a Union . 3. The Father begot the Son not out of himself , but in himself ; The incommunicable property of the father is to be unbegotten , to be a Father , and to beget . The Father is the beginning of Actions , and beginneth every Action of himself , And effecteth every Action by the Son , and by the Holy spirit , 1 Cor. 8. 6. Rom. 11. 36. The Son is the second Person begotten of the Father from all Eternity , Joh. 1. 3. 10. 1 Joh. 1. 1. 2. The Son in regard of his essence is of and by himself * very God . But in regard of his filiation and Sonship , as he is a Person , and the Son of the Father , he is not of himself , but from another , for he is the Eternal Son of his Father ; And thus is he truely said to be very God , of very God . For this cause he is said to be sent from the Father , Joh. 8. 42. And this sending taketh not away the equality of Essence , and power , but declareth the order of the Persons , Joh. 5. 18. Phil. 2. 6. The property of the Son is to be begotten ; His proper manner of working is to execute actions from the Father by the Holy Ghost , Joh. 5. 19. 1 Cor. 8. 6. The Holy Ghost is the third Person , proceeding from the Father and the Son , Joh. 15. 26. Rom. 8. 9. Job . 16. 13 , 14. The incommunicable property of the Holy Ghost is to proceed . The Holy Ghosts proper manner of working is to finish an action , Effecting it as from the Father and the Son . The second part of THEOLOGIE . Of Gods works and his Decree . THe works of God , are all the World , and all the things contained therein . The end for which all things are created , is the manifestation of the glorie of God , Rom. 11. 36. The Decree of God is that , by which God hath freely from all eternity determined all things , Eph. 1. 11. 4. Matth. 10. 29. Rom. 9. 21. The execution of Gods Decree is that , by which all things in their time are accomplisht , according as he foreknew them , and Decreed them . The Decree of God is the first , and principal working cause of all things , and it is also in order and time before all other causes . This first , and principal cause doth not take away freedom of will in Election ; Nor the Nature and property of second causes ; but it bringeth them into a certain order ; and it directeth them to their determinate ends , and hereupon the effects , or events of things are either , contingent , or Necessary . — — Even as the Nature of the second cause is ; And thus Christ according to his Fathers Decree , died necessarily , ( as Act. 17. 3. ) But yet willingly . Joh. 10. 18. And if we respect the temperature of Christs body , he might have prolonged his life , and therefore in this regard he may be said to have died contingently . Gods foreknowledge is conjoyned with his Decree ; and in regard of us it is before his Decree , but not in regard of God . The branches of the execution of Gods Decree are his , Operation , and his operative permission . His operation is his effectual producing of all good things , which either have being , or moving , or which are done . Gods operative permission is that , whereby he onely permitteth one , and the same work to be done of others , as it is evil ; but as it is good he doth effectually work it , Gen. 56. 20. & 45. 7. Isai 10. 5. 6. 7. God permitteth evil by a certain voluntary permission , in that he forsaketh the second cause in working evil . And he doth also forsake his creature , either by detracting the grace it had , Or by not bestowing that which it wanteth , Rom. 1. 26. 2 Tim. 2. 25. 26. And in this we must not think God unjust , for he is indebted to none , Rom. 9. 15. It is in Gods pleasure to bestow how much grace , and upon whom he will , Matth. 10. 15. That evil which God permitteth in respect of God is good , whither it be as a punishment , or as a chastisement , because he can , and doth produce good out of it . Gods Decree as it concerneth man , is called predestination . Predestination is a Decree of God , by which all men are ordained to an everlasting estate ; either of Salvation , or Condemnation , 1 Thess. 5. 9. The means of accomplishing Gods predestination , was the Creation and the fall . The Creation is the World , and the inhabitants in the World . The parts of the World , are the Heaven and the Earth . The Heavens are three fold , 1. The Air , 2. Sky , 3. The invisible Heaven . Heaven in a large acceptation , is all that is above the Earth . All which , is distinguisht into three Heavens . The first Heaven is the space betwixt the Earth , and Starry Firmament . The second Heaven containeth the Sun , Moon , & Stars . The third Heaven is the invisible Heaven , this is the place in which the blessed do behold the Majesty , and glorie of the Almighty . The inhabitants of the World are Angels , Men , and all other Creatures . In Angels there are these things to be considered . 1. Their Nature ; they are spiritual , and incorporeal essences , Heb. 2. 16. and 1. 7. 2. Their qualities , * First they are wise , Secondly , they are of great might , 2 Thes. 1. 7. 2 Sam. 24. 17. 2 Kings 19. 35. Another quality of them is , Thirdly , that they are swift , and of great agility , Isa. 6. 6. Dan. 9. 21. 3. Their Number they are innumerable , Dan. 7. 10. Hebr 12. 22 4. The place in which these good Angels are , and that is in the highest Heaven , for there they do ever attend upon God , and have society with him , Matth. 18. 10. Mark . 12. 25. Psal. 68. 17. 5. Their orders , or degrees , which what they be , no man can certainly say ; but there are Arch-Angels spoken of in Scripture , 1 Thes. 4. 16. And Angels , Matth. 18. 10. And Cherubims , & Seraphims , Esai 6. 6. But it concerneth us not to search this ; neither may we curiously enquire after it . 6. There office which is to magnify God , and perform his Commandments , Psal. 103. 20. 21. The Angels were created within the six days , as appeareth , Gen. 2. 1. The knowledge that the Angels have , is either : 1. Natural , 2 Revealed , 3. Experimental . The Ministry of the Angels is three fold , either to adore , or to praise , or to glorifie God continually , To this purpose do they stand in the presence of God , ever more ready to do his Commandments ; as Isai 6. 2. Luke 2. 14. Rev. 5. 11. 12. Ps. 103. 20. Dan. 7. 9. 10. Part of the Ministry of Angels respecteth the Church , for they are Ministring Spirits sent forth of God , to Minister for the good of those that shall be heirs of salvation , Heb. 1. 14. For the good of all these , they Minister first in this life , 2. In the end of this life , and 3. In the last judgement . In this life they watch for the good of their bodies , and for the good of their Souls , and that from the beginning of their days to the end of them , Psal. 34. 7. In the end of this life , they carry the Souls to Heaven , as they did the Soul of Lazarus , Luke 16. 22. In the last judgement they do gather all the Elect together , that they may come before Christ , and so enter into Eternal fruition of glorie , both in body and Soul , Matth. 24. 31. Another part of their Ministery concerneth Gods Enemies , and it is to execute judgements upon his Enemies at his command . Of Man and his State . Man was made after Gods image , and resembling God in holiness . In the excellent State of Mans innocency , these things are to be considered . 1. The place in which he was set in his innocency , and that was the garden of Eden , that pleasant place . Gen. 2. 15. 2. The integrity of Mans Nature , he was Created in righteousness , and true holiness , Eph. 4. 24. There are two parts of Mans first integrity , 1. Wisdom , for he had a true , and perfect knowledge of God and his will , as far as it was to be performed of him ; and of the counsel of God , concerning all Creatures , Genes . 2. 19. 2. Secondly , Justice , which was a conformity in his will , affections and powers of his body to the will of God . 3. Man's dignity , which consisted in these things . 1. In Man's Communion with God , God rejoyced in Man made in his own image , and Man did fervently love God ; and this appeareth by God's familiar conference with Adam ; Genes . 1. 29. Secondly , in his Dominion over all the creatures of the Earth ; Gen. 2. 19. Psal. 8. 6. Thirdly , in his Decency , Comeliness , and Dignity of body ; for though he was naked , yet was he cloathed with the best and excellentest roabs , even with innocency ; There was imprinted upon him by God a Princely Majesty , so that there could not then be any thing in him unseemly ; Gen. 2. 25. Psal. 8. Fourthly , in his labour of body , which was without pain , or grief ; Gen. 3. 17. 19. 4. Man's subjection to God , for he was bound to perform obedience to these commandments of God . He was not to eat of the two forbidden Trees . The commandment concerning the Trees was as a proof , and a trial of Man's obedience . The Tree of life was a sign to Man , to confirm to him his perpetual abode in the garden of Eden , if he did continue in his obedience ; Rev. 2. 7. The Tree of the knowledge of good and evil , was a sign of death to him ; if he did transgress Gods Commandment ; Gen. 2. 17. 5. Man's calling ; which was to obey God's Commandments , and to dress the garden of Eden ; Gen. 2. 17. and 2. 15. 6. His diet , which was the herbs of the earth ; and the fruit of all the Trees , save of the Tree of life , and of the Tree of knowledge of good and evil , and all the other Creatures ; Gen. 1. 29. 30. and 9. 3. His free choice to perform , or not perform these Commandments . Thus were our first Parents Created in perfect innocency : But mutable . And thus it pleased God to prepare a way to the execution of his Decree . Of the Fall . The fall was of Man and Angels . Angels fell by leaving that good state , wherein God had placed them . Jude 6. In their fall may be observed , 1. Their corruption arising from their fall ; by reason of which they are full of malice and hatred , and hatred , and by reason of this they do set themselves against God , and insatiablely desire to destroy all mankinde , and that they may do this as much as in them layeth , they do neglect neither force nor fraude to act it withall ; 1 Pet. 5. 8. Eph. 6. 12. Joh. 8. 44. Their degrees and diversity for one of them which is called Baalzebub , is chief ; and Prince of the rest of the Devils ; and he is far above the rest in malice ; Matth. 25. 41. Rev. 12. 7. He is also called the Prince of this World , and the God of this World ; 2 Cor. 4. 4. Eph. 22. 3. Their punishment ; God after their fall gave them over to perpetual torments , without any hope of pardon ; Jude 6. 2 Pet. 2. 4. By this we may see what great punishment they deserved , and that grievous sins will be grievously punished . Their punishment was first their dejection from Heaven ; 2 Pet. 2. 4. And the shortning , and limiting of their power , Job 1. 12. Secondly , a grievous pain and torment in the deep , which is endless , and infinite in time and measure , Luke 8. 31. Matth. 25. 41. Rev. 20. 10. Of Mans fall . The fall of Man was his revolting from his obedience to sin . Sin was his transgression of Gods Commandment , or Mans fall was his disobeying of Gods Commandment , in eating the forbidden fruit , wherein these things are to be considered . 1. The manner of Mans fall . The Devil having immediatly before fallen himself , perswaded our first Parents that both the punishment for eating the forbidden fruit was uncertain , and that also God was not true in his word unto them : Having done this he blinds the eyes of their understanding ; and they being thus blinded straight began to distrust God , and to doubt of Gods favour ; And when he had brought them to a doubting , he moved them to behold the forbidden fruit , which so soon as they saw in its beauty , upon his motion of them to this purpose ; he then stirred them up to desire it ; and from the desire of it , he moved them to satisfie their desires ; And so the Woman pluckt the fruit and did eat , and gave it to her husband and he did eat , Gen. 3. 1. to the 8. Thus did they willingly fall from their integrity , God for just causes suffering it . 2. The greatness of their transgression , which appeareth by these trespasses that they committed in that action of disobedience . 1. They doubted of Gods word . 2. They being bewitched with the Devils promises , cease to fear Gods punishment , and thus become puffed up with presumption , and enflamed with the desire of greater Dignity , and will no longer believe Gods threatnings . 3. They forsake Gods word , and seek after other wisdom . 4. They are proud , and seek to magnify themselves , and to become like God . 5. They contemne God , and against their own consciences sin against his Commandment . 6. They prefered the Devil before God . 7. They are unthankfull , and drive out the holy Spirit of God from dwelling in them , and thus despised that everlasting blessed Union . 8. They murthered both themselves and their progeny . 3. The fruits and effects of it , upon it there arose a state of unbelief , and by it we are all included under sin , Rom. 11. 32. Of Sin . Sin is threefold . 1. A participation of Adam's transgression and guiltiness , by being in his loyns when he offended ; as Heb. 7. 9. 10. It is said of Levi that he paid Tythes in Abraham , because he was in the loyns of Abraham when Abraham paid Tythes . 2. Original sin which ariseth out of the former transgression ; Original sin is a corruption engendred in our first Conception , by which the faculties of Soul and body are prone , and disposed to evil ; Psal. 51. 5. The remnant of God's image which man retained after his fall , were certain Notions concerning good and evil ; as that there is a God , and that he doth punish sin , and that there is an everlasting life ; and the like ; all which serve to make men without excuse in the sight of God ; Rom. 1. 20. From the fall our mindes receive ignorance , by it we were deprived of knowledge in the things of God ; by it we were made ignorant of his sincere worship and eternal life ; 1 Cor. 1. 14. Rom. 8. 7. By it our mindes are disabled to understand spiritual things , though they be taught us ; Luke 24. 45. 2 Cor. 3. 5. From the fall our mindes received vanity , for we think falsehood truth , and truth false-hood ; Eph. 4. 17. By it we have gotten a natural inclination to conceive and devise onely that which is evil , Genes . 6. 5. Jer. 4. 22. The increase of sin in the understanding is either a reprobate sense . As when God withdraws the light of Nature , Joh. 12. 40. Rom. 1. 28. Or , 2. The spirit of slumber , as Rom. 11. 8. Or , 3. Spiritual drunkenness , Isai 29. 9. Or , 4. Strong illusions , as 2 Thess. 2 11. The remnant of Gods image in the conscience , is an observing and watchfull power , like the eye of a Keeper , reserved in Man partly to reprove ; And partly to repress the unbridled course of his affections ; Rom. 2. 15. From Adam's fall the Conscience hath received impureness ; Titus 1. 15. This impurity worketh these effects . 1. It causeth Man to excuse sin , or cloak it , as when a Man by his outward service of God doth excuse his inward impiety ; Mark . 10. 19. And it excuseth intents not waranted by Gods word ; 1 Chron. 13. 19. 2. It doth accuse and terrify us for doing good , and this we may see in Idolaters and Superstitious persons , who are grieved when they do omit to perform Idolatrous and counterfeit Worships to their Gods ; Col. 2. 21. 22. Isai 29. 13. 3. Effect which it worketh , is when the Conscience doth accuse and terrify for sin , as Genes . 50. 15. Joh. 8. 9. Impureness encreased in the Conscience , is such a sensless numdness as that it can hardly accuse a man of sin ; Eph. 4. 19. 1 Timoth. 4. 2. This senslesness springeth from a custom in sinning , 1 Sam. 25. 37. or else from some grievous horrour and terrour of the Conscience , as Gen. 4. 14. The Symptomes of this disease are blasphemies , Trembling of body , fearfull dreams ; Act. 24. 26. Dan. 5. 6. The remnant of God's image which remaineth in Man's will since the fall is a free choice , either in Natural Actions , as to Nourish , to engender , to move , to perceive ; Or , in humane actions that are common to all men , whither they concern manners , families , or Common-wealths . In all these outward actions Man hath free-will , either to choose , or to refuse them , though it be but weak , as Rom. 2. 14. By Adams fall the will received impotency , insomuch as it can not will , nor lust after that which is indeed good , and which doth please God , and is acceptable to him , 1 Cor. 2. 14. Rom. 5. 6. Phil. 2. 13. And it received by Adams fall an inward Rebellion , whereby it doth utterly abhor that which is good ; and will , and desire onely that which is evil . The will in the first Act of conversion to God is not an agent , but a patient , as it doth appear by this . For , The affections have by Adams fall received a disorder , and by reason of this disorder they do eschew good ; and pursue that which is evil ; Rom. 1. 26. 1 Kings 21. 4. The body by Adam's fall hath received a fitness to begin sin , for it bringeth in all objects and occasions of sin to the Soul ; Genes . 3. 6. And the body hath received a fitness to execute sin , even so soon as the heart thinketh it . Rom. 6. 13. 16. Of Actual sin . 3. Actual sin ariseth from Original sin ; Actual sin is either inward , or outward . Inward Actual sin , is in the Minde , Will , and affections . The Actual sin of the minde is the evil thought assented to , or the evil resolves , purposes , and intents thereof . Examples of these Actual sins are these , As When a Man thinks that there is no God , Ps. 10. 4. and 14. 1. Or , That there is neither providence nor presence of God in this World , Ps. 10. 11. An immagination of safeguard from peril , and yet there is a course of sinning ; Ps. 10. 6. Rev. 18. 7. Better esteem of a Mans self then ought to be , and worse esteem of others than ought to be , Rev. 18. 7. Luke 18. 11. When a Man thinketh that the Gospel of God's Kingdom is meer foolishness , 1 Cor. 2. 14. And when a Man thinketh uncharitablely and malitiously of such as serve God sincerly , Matth. 12. 24. When a Man putteth the day of death far off , Isai 28 15. When a Man thinketh to run on in sin , and yet that he can eschew the pains of Hell , Isai 28. 15. When also a Man thinketh that though he hold on his sins , yet that God will defer both his perticular judgement , and the last judgement ; Luke 12. 19. 45. When as God doth open our eys , we do see these evil thoughts rebelliously rising in our mindes even as sparckles out of a Chimney ; yet in this will carnal Men pretend a good meaning . These are the examples of the Actual sins of the minde . The Actual sins of bothwill , and affections , are all wicked motions , inclinations , and desires , Gal. 5. 17. Of outward Actual sin . Outward Actual sins are all those in the committing of which , the Members of the body do joyn with the faculties of the Soul to act them . Such sins as these are infinite , Psal. 40. 12. Outward Actual sins are either sins of Omission , or of Commission , both which are either in Word , or Deed . The degrees of the sin of Commission are these , Jam. 1. 14. 15. 1. Temptation when as the Devil offereth to the minde that which is evil to allure a man to sin , John 13. 2. Act. 5. 3. 1 Chron. 21. 1. And this is also effected by occasion of external objects , which the senses perceive , Job 31. 1. Of Tentation . Tentation hath two parts . 1. Abstraction . 2. Inescation . Abstraction is the first thought of committing sin ; by it the minde is withdrawn from Gods service , for which it should be always ready prest , Luke 10. 27. * Inescation is an evil thought conceived , and for a time retained in the minde , and it being thus kept in the minde , it doth by delighting the Will and Affections , lay a bait for a Man to draw him to consent . 2. The second degree of sin of Commission is Conception . Conception of sin is , when the heart consents and resolves to commit sin , Psal. 7. 14. 3. The third degree of it is the birth of sin . That is the very acting and committing of sin ; As when the faculties of the Soul , and the powers of the body joyn together to act sin . The fourth degree of the Commission of sin is the perfection of sin ; That is when sin by custom is made perfect , and ripe ; And then it bringeth forth death and damnation ; and this is all that the sinner reapeth by his sin , an example of this we have in Pharo . The differences of sins of Commission are these : 1. To consent with an offendour and not actually to commit sin , Eph. 5. 11. This a man doth . 1. When he doth in judgement allow the sin of another , Num. 20. 10. 12. 2. When the heart approveth in affection and consent ; as do Ministers and Magistrates , when they do conceal and winck at offences , 1 Sam. 2. 23. 29. 3. When sin is done indeed by Counsel , presence , or inticement , as Rom. 1. 13. Mark 6. 25. 26. Act. 22. 20. 2. The second difference of sin of Commission is . Sinning ignorantly , that is , when a man doth not expresly and distinctly know , whither that which he doth be a sin , or not , or if he do know it , he doth not acknowledge and mark it , 1 Tim. 1. 13. Numb. 35. 24. 1 Cor. 4. 4. Ps. 10. 13. 3. The third difference of sin of Commission ; Is , when any Man sinneth upon knowledge , but yet of infirmity , as when a Man fearing some eminent danger , or when a Man amazed at the horrour of death , doth against his knowledge deny that truth , which otherwise he would acknowledge and embrace : Such was the fall of Peter , arising from the rashness of his minde , mingled with some fear . Thus do men offend by the strength of the corruptions of their flesh , provoking them to that which their heart doth detest , Rom. 7. 19. The fourth difference of it is , Presumptuous sinning upon knowledge ; as Psal. 19. 13. of this kinde is . 1. Every sin committed with an high hand , or in contempt of God , Numb. 15. 30. Secondly , presumption of Gods mercy , though we do evil , and run on in it , Eccles. 8. 11. Rom. 2. 4. 5. The fifth difference of sin of Commission is , Sinning upon knowledge , and out of self malice against God . Of this kinde is the sin against the holy Ghost . The punishment of sin . Man is punisht for sin , first in this life , either 1. In body . As 1. by care for the provision for his body , and by trouble for the things of this life , Genes . 3. 17. Secondly , by proneness to diseases , Matth. 9. 2. Joh. 5. 14. Deut. 28. 21. 22. Thirdly , by shame of nakedness , Genes . 3. 7. Fourthly , by pains as are in Women in Travail , and Child-birth , Genes . 3. 16. 2. In Soul . As 1. By a trembling of Conscience . Secondly , by care . Thirdly , by trouble . Fourthly , by hardness of heart . Fifthly , by madness , Deut. 28. 28. 3. In both body and Soul . As first , by a fearfull subjection to the Regiment of Sathan , Colos. 1. 13. Heb. 2. 14. Secondly , by a seperation from the fellowship of God , and a trembling at his presence , Eph. 4. 18. Gen. 3. 10. 4. By divers calamities and damages in his goods , Deut. 28. 29. 5. By the loss of dignity , and Lordly Authority , which he had over all the Creatures ; and by the vanity , weakning , corrupting , and abating of the excellencie , virtues , and powers of the Creatures , as Rom. 8. 20. 21. 6. Or in his name ; By infamy and ignominy before , and after his death , Jer. 24. 6. All these things come alike to all , yet doubtless it is by reason of sin , by Adams fall , and since that , by our improvement of our Original and Actual corruptions . Secondly , Man is punisht for sin at the last gasp . First , by death , or 2. by a change , like unto death , Rom 6. 23. Thirdly , Man is punisht for sin after this life , by an eternal separation from the presence of God , and from his exceeding excellent glory , 2 Thes. 1. 9. Of Election and his foundation of it . Predestination hath two parts . 1. Election . 2. Reprobation , 1 Thes. 5. 9. Election is the decree of God , concerning the salvation of some men , to the praise of the glory of his grace , Eph. 1. 4. 5. 6. This decree of God is the book of life wherein the names of the Elect are written , Rev. 20. 12. 2 Tim. 2. 19. The execution of this decree is Gods effectual working of all those things which he purposed for the salvation of the Elect , by the same means with which he purposed to do it , Rom. 18. 29. 30. The foundation of this decree is Christ Jesus , Heb. 5. 5. Isai 42. 1. Eph. 1. 4. The means of accomplishing this decree is Gods Covenant , and the seal thereof . Gods Covenant is either the Covenant of works , or of grace . Gods Covenant of works is the moral Law , or ten Commandments . Gods Covenant of grace is his free promise of Christ and all his benefits to man , if man will repent him of his sins , and by faith receive Christ . The Seals of the Covenant are the Sacraments . Gods Covenant of works , which is called the moral Law , Decalogue , or ten Commandments , is devided into two Tables . The first Table containeth four Commandments . The second Table containeth six Commandments . Every Commandment is both affirmative and negative . That is , it doth both command and forbid . As it is Affirmative it bindeth at all times , but not to all times . As it is Negative it bindeth at all times , and to all times . Under one Vice expresly forbidden are comprehended all of that kinde ; yea , the least cause , occasion , or inticement thereto are forbidden , Joh. 3. 15. Matth. 5. 21. The first Commandment . Thou shalt have no other Gods before me . In this first Commandment are these affirmatives . First that we must acknowledge God . Secondly , that we must acknowledge no other God but him . The marks of the true love of God are these . 1. To hear his word willingly . 2. To speak often off him . 3. To think often off him . 4. To do his will without irksomness . 5. To give body , and all for his cause . 6. To desire his presence above all , and to bewail his absence . 7. To embrace all such things as appertain to him . 8. To love and hate that which he loveth and hateth . 9. To seek to please him in all things . 10. To draw others unto the love of him . 11. To esteem highly of such gifts and graces as he bestoweth . 12. To stay our selves upon his Connsels revealed in his word . 13. To call upon his Name with affiance . The Negative part of this Commandment is this . We must not account that God which is not God . In this Negative part of this Commandment we are forbidden these things . 1. Ignorance of the true God and of his will . 2. Atheism , which is a denying of God , or of his Attributes ; as off his justice , wisdom , providence , presence , Ps. 14. 1. 3. Errours concerning God , or concerning the Persons of the Diety , or concerning Gods Attributes . Here Helenism , or the adoring of a multiplicity of Gods is forbidden . 4. The setting of our hearts and affections upon any thing else but one God . The heart is drawn from God by these means . 1. By distrusting of God , Heb. 10. 38. From this distrust ariseth . First , impatiency in suffering afflictions , Jer. 20. 14. 13. 18. Secondly , a tempting of God , and this is when the man that distrusteth and contemneth God , seeks an experiment of Gods truth and power , Matth. 4. 7. 1 Cor. 10. 9. 10. 3. A desperation , Genes . 4. 13. 4. A doubting concerning the truth of God , or concerning his benefits , either present , or to come , Ps. 116. 11. 2. By confidence of Creatures , as 1. when a man putteth trust in the strength of the Creatures , as Jer. 17. 5. or 2. In riches , Matth. 6. 24. Eph. 5. 5. or 3. In defenced places , Jer. 40. 16. or 4. In pleasures , or dainties , and who so trusteth in these doth make his belly his God , Phil. 3. 19. or 5. In Physicians , 2 Chron. 16. 12. or 6. In the Devil and his works . Thus Magicians trust in the Devil : and Witches , and all such as seek help at their hands , Levit. 20. 6. 3. The heart is drawn away from God , by loving the Creature too much , and more than God , Matth. 10. 37. Joh. 12 ▪ 43. And by self Love , 2 Tim. 3. 2. 4. By hatred and contempt of God , as when a man declining from God , doth fly from God , and is angry with God when he punisheth sin , Rom. 8. 7. and 1. 30. 5. By want of the fear of God , Ps. 36. 1. 6. By fearing the Creature more than the Creatour . 7. By hardness of heart and carnal security , as when a man will neither acknowledge Gods judgements nor his own sins , Rom. 2. 5. Luke 21. 34. 8. By pride , and presumption , as when a man ascribeth that to his own industry and merit , which is onely due to God , 1 Cor. 4. 6. 7. Genes . 3. 5. The highest stair of prides ladler , is that fearfull presumption of men , of climbing rashly into Gods seat of Majesty , as if they were Gods , Act. 12. 22. 23. 2 Thes. 2. 4. The second Commandment . Thou shalt not make unto thee any graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the water under the Earth . Thou shalt not bow down thy self to them , nor serve them : for I the Lord thy God am a jealous God , visiting the iniquity of the Fathers upon the children , unto the third & fourth generation of them that hate me . And shewing mercie unto thousands of them that love me , and keep my Commandments . The Affirmative part of this Commandment is this . Thou shalt worship God in Spirit and in truth , Joh. 4. 24. Here we are first commanded to use the ordinary means of worshipping God : As 1. The calling upon the name of the Lord . First , by humble supplication , 1 Tim. 2. 1. 2. By harty thanksgiving . 3. By reading , hearing , talking , and continually meditating on the word of God . 4. By the use of the Sacraments , as Act. 2. 41. 42. and 20. 7. Secondly , we are here commanded to use these means holily , that is , as God in his word hath commanded to use them , Matth. 28. 20. 1 Cor. 14. 40. Eccles. 5. 1. Ps. 26. 6. Furtherance of Gods Worship Are leagues of amity , with those that truely fear God , and serve him according to his word , 2 Chr. 19. 2. Malaeh . 2. 11. And such Covenants as the Magistrates and people make together with God , for the preservation of Christian Religion , 2 Chron. 15. 12. 14. The Negative part of this Commandment is this : Thou shalt neither worship false Gods , nor the true God with false worship . Here we are forbidden these things . First , to represent God by any image , similitude , likeness , or figure whatsoever , Deut. 4. 15. 20. For all idols are lies , Habak. 2. 18. Zach. 10. 2. Jer. 10. 8. Secondly , we are here forbidden the least approbation of idolatry , Hosea 13. 2. Gen. 48. 10. And therefore all processions , plays , feasts , that are consecrated to the memorial , and honour of idols , Exod. 32. 6. 1 Cor. 10. 7. Thirdly , all relicks , badges , and monuments of idols , Exod. 23. 13. Isai 30. 22. Fourthly , we are here forbidden all society with infidels : As 1. Marriage with them , Genes . 6. 2. Deut. 7. 3. 4. Malach. 2. 11. Ezra 9. 14. 2 Kings 8. 18. 2. All leagues and confederacy with them in war , either to assist them , or to receive assistance from them , and that for these causes . 1. Because it doth obscure Gods glory , and maketh him in appearance either unwilling , or unable to aid his Church . 2. Because in so doing we shall without doubt infect our selves with their impieties and idolatries . 3. Because we are thus endangered to be made partakers of their punishments , 2 Chron. 19. 2. With idolaters we are also forbidden all traffick in such wares , as we know may further the service of their idols . We are also forbidden with idolaters all Trials in Law , before Judges that are infidels , when Christian Courts are open , and may be frequented , 1 Cor. 6. 6. But if Christian Courts be not open , we may according to St. Pauls rule appeal from one Court of infidels to another ; so from Festus he himself appealed to Caesar , Act. 25. 11. Such necessities as these do make traffick , and other things to be frequently used , which otherwise are unlawfull . We are here also forbidden all worshipping of the Beast , and receiving of his mark , Revel. 14. 9. Fifthly , we are here forbidden all Will worship , or worship of God after our own fancies , in wayes which are not waranted by the word of God , though we do pretend good intention for the doing of it , Collos. 2. 23. 1 Sam. 13. 9. 10. 13. whither it be by Superstitions , Sacrifices , Meats , Apparel , observing Ceremonies , Gestures , or by our Gate , Conversations , Pilgrimage , or by building of Altars , Pictures , or Idols , and the like ; or by Temples , or by strange consorts of Musick , or by Monastical vows of single life , or of poverty , 1 Cor. 14 15. 1 Cor. 7. 9. 1. Such vows as these are altogether repugnant to the Law of God . 2. They are greater then mans nature can perform . 3. They do disanull Christian Liberty , and make such things necessary as are indifferent . 4. They do renew Judaisme : 5. They are idolatrous , because they make them part of Gods worship , and esteem them meritorious . 6. They are Hypocrisie , for they are but an outward shew of Gods worship , Matth. 15. 7. The effects of Hypocrisie are these . First , to make a glorious shew of serving God , and yet to seek nothing else by it , but the pomp and glory of the World . Secondly , to observe and take notice of other mens faults , and behaviour , and not to see , or minde our own . Thirdly , to be more zealous , and curious in the observation of the Ancient Traditions , then of the Statutes and Commandments of Almighty God . Fourthly , to strain at a gnat , and swallow a Camel ; or to omit serious affairs , and the weighty matters of Gods word , and to hunt after trifles , Matth. 23. 24. Fifthly , to do all things to be seen of men , Matth. 6. 5. and 23. 5. Sixthly , to fast with an opinion of Merit is Hypocrisie , and to make a distinction of meats for the same ; The like also is all external abstinence from meats , if it be without an internal abstinence from sin , and unlawfull desires , Isai 58. 5. 6. 6. We are here forbidden all contempt , neglect , and intermission of Gods service , Revel. 3. 15. 16. 7. We are here forbidden all corrupting of Gods worship , and of that order of government , which he hath ordained for his Church ; And this we do when we either add to Gods worship , or diminish it , or mangle it , Deut 12. 32. 8. We are here forbidden all Religious reverence of the Creature , Revel. 22. 8. Acts 10. 25. 9. We are forbidden all worship of Devils , under which is comprehended all kindes of Magick . Magick is a mischievous Art , accomplishing wonders by the assistance of the Devil . The Devil effects wonders and merveils , not by making a new thing which was not at all before , but by moving , transporting , and applying natural things diversly , by making a thin body thick and foggy , and by bewitching and holding of mens senses . The foundation of Magick is a Covenant with Sathan . And this Covenant is such a contract , as doth make , men mutually to have to do with the Devil : The Original of this mutual contract is this . First , Sathan , or the Devil makes choice of such men to be his servants , as are by nature , either notorious bad persons , or else very seemingly silly , or indeed , silly Souls . Then doth he offer to them divers means , either by Magicians , or by their writings , or by teaching and instruction from himself . The means which the Devil offers for this purpose , are such as are used for the producing of such an effect , as by their own nature they were never ordained for : Nor is there any word of God for the doing of them , but against it . These Satanical means are obscure words , and words of Scripture wrested and abused ; Holy water , Sieves , Seals , Glasses , Images , bowings of the knee , and such like divers gestures , The use of which according to his own will , and to his own purpose , he teacheth sometimes by secret whispers , or suggestions ; and sometimes , either , by the words , or writings of Magicians . And when they have embraced these means , and do declare their Satanical confidence by their earnest endeavour to use , and practise this kinde of wickedness by these means , the Devil standeth ready to assist them , and he alone it is that doth by these means , which are void of all such vertue as is supposed , effect that which his wicked instrument intended . Then having brought them on thus far , the Devil Counterfeits God , and makes as though he was God . And as God hath his word and Sacraments , and Faith ; so likewise the Devil hath his Characters , Gestures , & Sacrifices , which are as it were his Sacraments , by which he doth signifie to his Devilish Magicians ; his own Devilish pleasure , and by the use of the same they do testifie their obedience to him . And as God is delighted with his servants calling upon him . So likewise the Devil is delighted with the Magical ceremonies of his servants , and with their invocations . The Covenant with the Devil is either secret , or express . The secret Covenant with the Devil is , when the party doth not expresly compact and Covenant with the Devil , but yet in heart doth allow of his means , and doth assuredly believe that by the using of such means wonders may be effected . Express Covenant with the Devil is when the party doth not onely trust in him , but also Covenant with him , and give himsel holely to him upon condition that he may by the observing of certain ceremonies accomplish his desires . Magick is either Divining , or working . Divining is a foretelling of things to come by the help of the Devil . Prediction , or foretelling is done either with means , or without means . Prediction , or foretelling of things by means are chese . 1. Sooth-saying , or Divining by the flying of birds , Deut. 8. 10. 2. Divination by looking into the entrails of beasts , Ezek. 21. 22. 3. Necromancy , or Conjuring , This is , an asking counsel at the dead , The Devil doth appear to them that thus ask counsel , in the form of the dead man , as appeareth by the story of the Witch of Endor , 1 Sam. 28. 11. 13. 14. Divining , Prediction , or foretelling without means , is called Pythonisme . Pythonisme is ▪ when one is possessed with an unclean Spirit , and doth immediatly use the help of the same Spirit to charm with , or to reveal , and discover secrets by . Such a one was the Damsel Pythoness , spoken of by the Acts , that by her Spirit of Divination brought her Master much gain , Acts 16. 16. Concerning this kinde of Divination there is mention made , Isai 29. 4. where God threatning his judgements upon Jerusalem , saith , Thy voice shall be out of the ground , like him that hath a spirit of Divination ( or a familiar Spirit ) and thy talking , or speech shall whisper , or peep , or chirp out of the dust . Working Magick , or Magick operative hath two parts . 1. Jugling , which is when as the devil doth work by his conveyance , many things which seem great and hard , as Exod. 7. 10. 11. 12. 2. Enchantments , or charmings , by these kinde of Charms , Beasts , young Children , and Men of ripe years are offt enfected , poysend , hurt , bounden , killed , and otherwise molested . By charms the Devil doth also offt cure diseases : As 1. By mumbling up some few words . 2. By making certain Characters and figures . 3. By framing of Circles . 4. By hanging Amulets about the Necks , and other parts of the body , a thing too frequently used now adays for the curing of diseases , which Physicians call a curing of diseases by occult , and specifick qualities of remedies . 5. By the abuse of Herbs and Medicines to this purpose . To such as these it is that Solomon , speaketh in Eccles. 10. 11. saying , Surely the Serpent will bite without enchantment . Those that do consult with Magicians do also worship the Devil , for they do revolt from God to the Devil ; Howsoever , they do plaster up their impiety with untempered Morter , as that they seek Gods help though by the means of Magicians , 1 Sam. 28. 13. Levit. 20. 6. Isai 8. 19. 20. The third Commandment . Thou shalt not take the name of the Lord thy God in vain : for the Lord will not hold him guiltless that taketh his Name in vain . The Affirmative part of this Commandment is this . Here we are first commanded to be zealous for Gods glory , above all things in the World , Numb. 25. 8. Ps. 69. 9. Secondly , to use Gods Titles onely in serious affairs , and that with all reverence , Deut. 28. 58. Rom. 9. 5. Thirdly , to celebrate the praise of God , which we see brightly shining in his Creatures , Jer. 5. 22. To this part of this Commandment an Oath doth belong , the parts of which are these . 1. Confirmation of a Truth . 2. Invocation of God alone , as a witness of the truth , and a revenger of a ly . 3. A confession that God is a revenger of perjury ; when he is brought in as a false witness . 4 A binding over unto punishment , if in it deceit be used . The form of an Oath is this . 1. We must swear truly , least we forswear . 2. Justly , least we swear to that which is wicked . 3. In judgement , least we swear rashly , or for a trifle , Jer. 4. 2. Isa. 48. 1. There are some persons whose Oaths binde them not , as the Oaths of those that swear in their drink ; and the Oaths of Frantick , furious men , Fools , and children binde them not . The end of an Oath is to confirm some necessary truth in question , as Heb. 6. 16. Rom. 1. 9. 2 Cor. 2. 23. An Oath is either publick , or private . A publick Oath is , when a Magistrate without any peril to him that sweareth , doth upon just cause desire a Testimony under the reverence of an Oath . A private Oath is that , which two , or more in serious affairs take privatly , as did Jacob and Laban , and as did Boaz and Ruth . An asseveration is like an Oath , but is no Oath . An asseveration is nothing else but an earnest assertion of our meaning , the name of a Creature being sometimes used in it . An asseveration without the use of the Name of the Creature is this of Christ . Verily , verily , I say unto you , Joh. 10. 1. An asseveration with the use of the name of the Creature , is this of David : Indeed as the Lord liveth , and as thy Soul liveth , 1 Sam 20. 3. Though it be unlawfull to swear by Creatures , yet thus far may we use them in an Oath , as to make them pledges , and as it were cognisances of Gods glory . An Oath that a man makes of a lawfull thing must be performed , though with great difficulty , Psal. 15. 4. Or it might be redeemed , as Numb. 27. 2. The Oath of Maids under the Jurisdiction of Parents , might by the Father of the Maid be disallowed in the day that he heard it ; And so likewise the Oath of a married Woman by her Husband in the day that he heareth it , Num. 30. 3. 6. If a Man swear to perform things unlawfull , either out of ignorance , errour , infirmity , or any other way , his Oath is to be recalled , for we must not add sin to sin , 1 Sam. 25. 21. 22. 33. Here we are commanded to sanctify Gods Creatures , as Meats , Drinks , Works , Callings , Marriage bed , by the reverent use of the holy Name of God . As by calling upon his Name for a blessing on them , or returning thanks to his Name for the benefit of them . The means of the sanctification of Creatures are two . 1. The word of God . 2. Prayer , 1 Tim. 4. 4. The word teacheth us how to use the Creatures to the glorie of God , Ps. 119. 24. Prayer is a Petition by which we do obtain of Gods Majesty assistance by his grace , to make an holy use of his Creatures , and ordinances , Eph 5. 18. Prayer is used upon particular occasions : As Sometimes for a prosperous journey , Act. 21. 5. Sometimes for a blessing upon meat , or drink , Joh. 6. 11. Sometimes for good issue of Child-birth , 1 Sam. 1. 12. Sometimes for good success in business , Genes . 24. 12. Thanksgiving is the magnifying of Gods Name through Christ , for his grace , aid , and blessing , in use of the Creatures , Phil. 4. 6. 1 Thes. 5. 18. It is also used after meat , Deut. 8. 10. Sometimes after the loss of outward wealth , Job 1. 21. For deliverance out of servitude , Exod. 10. 18. Sometimes for obtaining of children , Gen. 29. 35. Sometimes for Victory , 2 Sam. 32. 1. Sometimes for good success in domestical affairs , Thus Abrahams servant did , Gen. 24. 48. The Negative part of this Commandment is this . 1. Here Perjury is forbidden , that is , when a man sweareth to do a thing & doth not perform it , Matt. 5. 33. Perjury containeth under it . 1. Either lying unto God . Or lying , or Invocation on Gods Name to confirm a ly . And contempt of Gods threatnings . 2. We are here forbidden to swear any thing that is false by the Name of God ; For this is to make God like the Devil , Joh. 8. 44. Zach. 5. 4. 3. To swear in common talk , Matth. 5. 37. 4. To swear by strange Gods , or by that which is no God , Jer. 12. 16. and 5. 7. 5. Blasphemy , that is , a reproach of , and against God ; and a contempt of his Majesty , Levit. 24. 15. 16. 6. All cursing of enemies , or of our selves in any kinde what ever . 7. All use of Gods Name carelesly in our common talk , Phil. 2. 10. Isai 45. 23. 8. Here is forbidden the abuse of Gods Creatures , whither it be by deriding Gods workmanship , or his manner of working ; for in all things we must give God his praise and glory , 1 Cor. 10. 31. Ps. 191. 9. Here is forbidden the abuse of lots , because the disposition of them doth immediatly come from the Lord , and the proper use of them is to decide great controversies , Prov. 16. 33. and 18. 18. The land of Canaan was devided by lots , Joshua 14. 15. The Priests under the Law were commanded to choose the scape Goat by lot , Levit. 16. 8. 10. The use of lots we may also read of in these places of Scripture , Joshua 7. 13. to the 19. 1 Sam. 10. 20. 21. 22 23. Acts 1. 26. 10. Here is also forbidden Superstition , that is , an opinion conceived of the works of Gods providence contrary to Gods word , and to the course of nature . Examples of this Superstition are these . To think it unlucky to have Salt fall toward a man , Or have a hare cross the way before him , Or to have the right ear burn , Or to think it good luck to finde old iron , Or to have the left ear burn , Or to have drink spilled upon a man . Or to pair the Nails upon some day of the week , Or to dream of some certain things , Or to think that beasts may be tamed , by verses , short prayers , or other charms , Or to think that the repetition of the Creed , or Lords prayer can infuse into Herbs , or other things , a faculty of healing diseases . Palmestry is a Superstitious thing of this kinde . Such abominations as these are all detested of God , and ought also to be detestable in the eyes of Gods people , as appeareth , Deut. 18. 10. 11. 11. Here is also forbidden Astrology ; whither in the calculating of Nativities , or used in Prognostications , For in these regards Astrology is nothing else but the abuse of the Heavens , and off the Stars . For the Imaginary twelve Houses are made o● the fained signs of a supposed Zodiak , in the highest sphear , which is commonly called the first moveable , and truly , because it is thus high , therefore can no man certainly know their influence and vertues . This Art can not arise from experience , because the same position of all Stars never happen twice , and if they did , yet there could be no observation made of them , because the influencies of the Stars are all confusedly mixt , both in the Air , and in the Earth , even as if all herbs were mingled together in one Vessel . By this Art , Mens mindes are drawen from the contemplation of Gods Providence , when as they shall hear that all things fall out by the motion , and position of the Stars . Stars were not ordained to foretell things to come , but to distinguish dayes , moneths , and years , Genes . 1. 14. Isai 47. 13. Thou art wearied in the multitude of thy counsellours , Let now the Astrologers , the Star-gazers , and Prognosticatours , stand up and save thee from the things which shall come upon thee , Dan. 2. 2. Books of this kinde they were that for zeal of Gods glory , and love to the truth were burned by the faithfull , in the days of the Apostles , such as these were the curious Arts those books treated off , Act. 19. 19. All Astrological predictions are conversant , or busied about such things , as do either simplely depend on the will , or dispensation of God , or about such things as do depend upon Mans free-will , ( and so are altogether contingent , and therefore can neither be foreseen nor foretold , ) and not upon the Heavens . It is impossible by the bare knowledge of such a cause as is both common to many , and far distant from such things as it worketh in , precisely and infalliblely to set down particular effects . The Stars have indeed a great force , but such as doth manifest it self onely in the operation , which it hath in the four principal qualities of natural things , as in heat , cold , moisture , driness . The Stars can not at all force the will , or give the least inclination to it . It is beyond the reach of man to define how great the force of the Stars is . The effects of the Sun and of the Moon , are apparent in the constitution of the four parts of the year . But the effects of the Planets and of the fixt Stars , though they be of great force , and innumerable , are not so manifest unto us . And now , because a man can know but some Stars onely , and their operations , and not all the Stars , and all their operations and forces , he can not certainly foretell future things , or things to come ; yea , though they did depend on the Stars . For though the position of certain Stars do demonstrate such an effect to ensue , yet the Aspects of such Stars as we know not may hinder those effects , and produce the contrary for ought we know . That part of Astrology which concerneth the alteration of the Air , is for the most part of it false and frivolous , and therefore all manner of predictions grounded upon the Doctrine of it , are nothing else but toys and delusions . And that part of Astrology which concerneth Nativities , Revolutions , Progressions , Directions of Nativities , Elections of times , and the finding again , of things lost , is very wicked ; yea , it is very probable that this Art , is of the same brood with implicite Magick , and that for these reasons . 1. Because the word of God reckoneth Astrologers amongst Magicians , and adjudgeth them both to the same punishment . 2. Because the precepts of that part of this Art which concerneth predictions are rediculous ; And therefore such things can not be told by them , but by a secret suggestion from the Devil , or instinct of the Devil . Augustine , lib. 5. cap. 7. de Civitate Dei , saith the same , For saith he , if we weigh well all those things , we will not without cause believe , that Astrologers , when they do wonderfully declare many truths , work by some secret , instinct of evil Spirits , ( which desire to fill mens brains with dangerous and erroneous opinions concerning starry destinies ; ) And not by any Art derived from any inspection and consideration of the Horoscope , which indeed is none . 12. Here is also forbidden Popish Consecration of Water and Salt , to restore the minde to health and to chase away Devils . 13. Here is also forbidden making jests of the Scripture , Isa. 66. 2. 14. Also , all setting-light of Gods Judgements , which are seen in the World , Matth. 26. 34. 35. Luke 13. 1. 2. 3. 15. Here is also forbidden all dissolute conversation , Matth. 5. 16. 2 Sam. 12. 14. The fourth Commandment . Remember the Sabbath day , to keep it holy . Six days shalt thou labour , and do all thy work . But the seventh day is the Sabbath of the Lord thy God : in it thou shalt not do any work , thou nor thy Son , nor thy Daughter , thy man servant , nor thy maid servant , nor thy Cattel , nor thy stranger that is within thy gates . For in six days the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the seventh day : wherefore the Lord blessed the seventh day , and hallowed it . The Affirmative part of this Commandment is this : We do keep it holy if we do cease from sin , and from the works of ordinary callings ; and if this being done we do also perform spiritual duties , which God doth require of us . As a preparation to the sanctification of the Sabbath day , we must rise in the morning , and pray privately . Thus did Christ the day before the Sabbath : Mark . 1. 31. 39. Thus they were want to do under the Law , Exod. 32. 5. 6. Aaron proclaimed , saying , to morrow shall be the holy day of the Lord ; and the people rose up early the next morning . The Sabbath must again be sanctified , by frequenting the assemblies where we may hear the pure word of God , Act. 13. 14. 15. And by Meditation upon Gods word and his Creatures , Psal. 92. Act. 17. 11. By exercising of works of charity by visiting the sick , by giving Alms to the needy , by admonishing those that fall ; by reconciling those that are at difference , Nehem. 11. 12. The Sabbath is either Ceremonial , or Moral . It is Ceremonial . 1. In respect of its strict observation . 2. As it is a Type of the inward rest of the people of God , that is , of their continual resting from the work of sin , ( Exod. 31. 13. Ezek. 20. 12. ) And of the blessed rest of the faithfull in the Kingdom of Heaven , Heb. 4. 10. Isa. 66. 23. And as it was observed the seventh day after the Creation of the World , and was then solemnized with other Ceremonies , Numb. 28. 9. But in the light of the * Gospel the Ceremony of the Sabbath is ceast , colloss. . 2. 16. 17. The Sabbath was by the Apostles translated from the seventh day to the day following , ( Act. 20. 7. 1 Cor. 16. 1. 2. ) And this day is called the Lords day , because our Saviour rose again there on , Rev. 1. 10. The Sabbath is moral , as it is a certain seventh day to preserve , and conserve the Ministry of the word , and the solemn worship of God in the holy assemblelies of the Church , and for this cause , we as well as the Jews are upon this day enjoyned rest from our vocations , Isai 58. 13. It is also moral , because servants and Cattel are on this day freed from their labours . In this Commandment we are not forbidden any holy things , or things of present necessity , as the preservation of life , or the maintaining of the glory of God , or a Sabbath days journey , Act. 1. 12. Or journeys unto the Prophets , or places appointed unto the worship , and service of God , 2 Kings 4. 23. Or works of mercy in the securing , either of life , or goods , Matth. 12. 12. Or provision of meat , or drink , Matth. 12. 1. Or watering of Cattel , Luke 13. 15. Or curing of diseases , as did Christ and his Apostles by praying , and calling upon the Name of God . Or the necessary voyages of Marriners . Or the tending of a flock by shepherds . Or the necessary imployments of Medicines , Mark . 2. 27. The Negative part of this Commandment is this . We must not pollute the Sabbath of the Lord , Matt. 24. 20. Lament. 1. 7. Levit. 19. 30. We are here forbidden the works of all ordinary callings , and all unnecessary things , Exod. 16. 29. As fairs on the Sabbath day , Nehem. 13. 19. All manner of Husbandry , plowing , sowing , reaping , mowing , and bringing in of Harvest , Exod. 34. 21. All jests , scurrility , sports , revellings , all manner of Prophanes , and Hypocrisie . The fifth Commandment . Honour thy Father and thy Mother : that thy days may be long upon the land , which thy Lord thy God giveth thee . The Affirmative part of this , is this . Here is commanded reverence , or civil respect to the aged , and gray hairs where it is found in the way of holiness , Levit. 19. 32. wisdom 4. 8. 9. Prov. 16. 31. Obedience to the Lawfull commands of Parents , Rom. 1. 30. Eph. 6. 1. 1 Pet. 2. 9. And relief of them when they stand in need , 2 Tim. 3. 3. Here we are commanded to obey superiours , yea , though cruel , but not in wickedness , Rom. 13. 1. 2. 1 Pet. 2. 13. 14. 18. Act. 4 19. 1 Pet. 2. 19. 20. Genes . 16. 6. 9. Colloss. 3. 23. 24. Rom. 13. 1. 2. And to pray for Superiours , for Elders that rule well , and for such as are in Authority , 1 Tim. 2. 1. 2. and 5. 17. We are here commanded to salute one another with holy signs , 1 Pet. 5. 14. Rom. 16. 16. Thus did Moses salute Jethro , Exod. 18. 7. Jacob the Shepherds , Genes . 29. 4. And Boaz the reapers , Ruth 2. 4. Here Superiours are commanded to carry themselves as brethren to inferiours , Deut. 17. 20. As did Iob to his servants , as did Naaman to Elisha , 2 Kings 5. 13. 14. They must be as lights to shine before others by good example of a blameless life , Tit. 2. 2. 3. 1 Pet. 5. 3. Phil. 4. 9. They must rule in the Lord , Deut. 17. 19. Collos. 4. 1. They must provide good things , both for the bodies & Souls , of those that are under authority , Rom. 13. 4. Isai 49. 23. Psal. 13 2. 1. 2. 3. 4. 5. They must punish light faults by rebukes , and great faults by correction . First , In punishing . They must make a diligent enquiry and examination concerning the fault committed . Secondly , they must discover to the parties offending the grievousness of their Crimes , that they may be sensible of the evils they have done . Thirdly , they must defer , and omit punishment , in hope of amendment , Eccls. 7. 23. 1 Sam. 10. 27. Fourthly , they must punish in Gods Name , and not in their own ; and that with an holy reverence , Deut. 25. 2. And as did Joshua Achan , Josh. 7. 19. 25. Fifthly , in their punishing they must aim onely at the glory of God , and the best good of the Soul of the party offending , as Prov. 20. 30. Parents are here commanded to provide for the good estate of their Children . 1 Tim. 5. 10. Cruelty must not be used in punishing , Eph. 6. 4. 9. Jam. 2. 13. Here we are commanded as concerning our selves , to preserve the gifts and graces God hath put into us , Phil. 4. 8. Men do offend against themselves , when they do extinguish the gifts of God , Matth. 25. 2. 26. Natural Parents and Superiours are no otherwise to be obeyed , but in the Lord , Eph. 5. 1. 1 Pet. 2. 9. By Parents here is meant natural Parents , Magistrates , Ministers , Elders , and such as excell in gifts of God . To the four first of these , men do ordinarily give honour , and they receive it as their due , Joh. 5. 44. But Christians faithfull men , and true believers , are by the command of Christ forbidden to call any man Father upon Earth , Matt. 23. 9. Or to esteem of themselves one greater then another , or to go about to take upon themselves any Authority , or Dominion one over another , Matth 18. 4. and 20. 25. 26. The Negative part . Here contempt of Superiours are forbidden , Genes . 9. 22. Prov. 30. 17. Exo● 117. And disobedience . Rom. 1. 30. 2 Tim. 3. 2. Gen. 6. 2. & 28. 8. 9. Parents are here forbidden cruelty to their Children , either in correction , threatning , or provocation , Eph. 6. 4. 9. Servants are here forbidden stubborness , Titus 2. 6. And deceitfulness , Tit. 2. 10. To fly from their Masters , 16. 6. 9. To resist lawfull Authority , 1 Pet. 2. 20. And to obey unlawfull commands , Gen. 39. 12. Act. 4. 19. Here is forbidden ; The rebellious disobliging of Children , their lawfull duties to Parents , Matth. 15. 4. 5. 1 Tim. 5. 4. And the disobliging of such as are now subjects . Their lawfull obedience to Princes , as 1 Sam. 26. 8. 9. Here we are forbidden to offend our equals , either in word , or deed , Matth. 20. 20. 21. 24. The sixth Commandment . Thou shalt not kill . The Affirmative part of this , is this . Here we are commanded to preserve the wellfare of our Neighbour , both in body and in Soul , Rom. 12. 15. Job 29. 15. 2 Cor. 8. 3. Joh. 11. 25. Isai 24. 16. To help him in his straights , to the utmost of our powers , and that speedily , Prov. 3. 28. Levit. 19. 17. To help him to bear his troubles by taking part with him , & sharing with him in his adversities , Ps. 119. 136. Isai 24. 16. Rom. 12. 15. Joh. 11. 35. We are here also commanded to abstain from anger upon small occasions , Numb. 12. 3. Prov. 19. 3. And not to continue wrath , nor to remain in anger , or displeasure , Eph. 4. 26. And freely to forgive injuries , and not to avenge our selves , Eph. 4. 32. Here we are also commanded in the wants and infirmities of our Neighbours to avoid occasions of stirring them up , and laying them open , Gen. 13. 8. and 27. 44. 45. And to part with our own right rather then do wrong , Matth. 17. 25. 26. 27. And to appease anger that is kindled . 1. By overcoming evil with good , Rom. 12. 21. 2. By seeking and following after peace , 1 Pet. 3. 11. 3. By courteous answers , Prov. 15. 1. 1 Sam. 1. 14. Phil. 4. 5. 4. By passing by words , and infirmities in mens words , and deeds , Prov. 19. 11. 5. By covering them with silence , Prov 17. 9. For he that covereth a transgression seeketh love , and love covereth a multitude of faults , 1 Pet. 4. 8. 6. By taking every thing if it be possible in the best part , 1 Cor. 13. 5. Here is shewed the lawfulness of Truces , Covenants , and Agreements concerning peace made to maintain love , and to avoid injuries . 1. Whither in the maintaining of antient bounds . 2. Or to procure security in traffick , and 3. To maintain possessions and journeys , and 4. To maintain pensions , and commons for Cattel . Or 5. Liberties of hunting , fishing , fowling , and getting of fewel , or other necessaries for publick commodities . Truces and Covenants in this kinde , if there be no unlawfull conditions , that is , such as are unwarantable by the word of God joyned to them , are lawfull , and may be made not onely with Christians , but also to maintain peace with infidels . For , that which is Godly to be performed , is likewise godly to be promised ; And it is a note of true godliness , to be as much as may be at peace with all men , Rom 12. 18. These examples we have for the practise of this . Abraham , ( Genes . 21. 22. 23. 24. 27. ) Covenanted thus with Abimelech . Jacob with Laban , Genes . 31. 44. 45. We are here commanded to preserve the life of our Neighbour . By ministring to him food and raiment , Matth. 25. 45. By helping him out of all bodily dangers , 1 Joh. 3. 16. We are here also commanded to shew our desire of the good of his body by burying it when it is dead , as did Abraham the body of Sarah , Genes . 23. 19. Thus did the Apostles and Disciples to the body of Stephen , Act. 8. 2. The want of which was heretofore accounted a curse , as Jer. 22. 19. Moses was buried by the Lord him self , Deut. 34. 5. 6. Burial must be used without immoderate mourning , John 11. 34. 35. 36. And without superstition and foolish ceremonies . Without superfluous pomp and ostentation of Pride , Isai 20. 15. 16. We are here also commanded to suffer any man to satisfie his hunger either in our vineyard with Grapes , or in our Corn field with ears of Corn , Deut. 23. 25. Matth. 1 2. 1. And to leave also besides this the gleanings of our Vineyard , and of our Corn fields for the poor , Levit. 23. 22. Ruth . 2. 8. As concerning his Soul , we must endeavour by all means to win it to the Faith , 1 Cor. 10. 33. Heb. 10. 24. We must live towards it without offence , 1 Cor. 10. 32. and 8. 13. The light of our good life must be as a Lanthern , to direct the ways of our Neighbour , Act. 24. 14. 15. 16. We must admonish him if he offend , 1 Thes. 5 14. We must encourage him to go on in the ways of Gods commandment . To this Affirmative part may be referred . Recreation in the fear of the Lord , Deut 12. 7. as wholesom and discreet riddles , Judge 14. 12 13. 14. Searching out of the virtue of Creatures . Contemplation of Gods works , 1 King. 4. 33. A recreating study of Physicall and Medicinal things . He that useth Medicine , if he mean to be truly cured of his distemper by it , he must first labour to cure himself of his sins by repentance , Matth. 9. 2. 6. Joh. 5. 5. 8. 14. 2 Chron. 16 12. We may avoid an injury offered by a private person . — — And a mans defending of himself is faultless , if in the doing of it he doth neither purpose his own revenge , nor his enemies hurt , but onely his bodily safety from so imminent danger . The Nagative part . Here we are forbidden . 1. In heart . These things . Hatred against our Neighbour , 1 Joh. 315. Unadvised anger , Matth. 5. 22. Envy , Rom. 1. 29. Grudging against him , Jam. 3. 14. Want of compassion and sorrow at the calamities of our Neighbour , Amos 6. 5. 6. Frowardness , Rom 1. 30. Desire of revenge , Ps. 5. 6. 2. In word . These things . Bitterness in speaking , Prov. 12. 18. Reproaches and railing , as to hit a man the teeth with his sins , or wit his infirmities , Matth. 5. 22. 2 Sam. 6. 16. Contentions , Gal. 5. 19. Eph. 4. 31. Brawlings in any conference . Exclaiming against our adversary . Complaints to every one of such as offer injuries , Jam. 5. 9. 3. In countenance these things . Malitious provoking gestures , Matth. 27. 39. Genes . 21. 9. In this place of Genesis , derision is called persecution , and Gal. 4. 29. And mocking , or derision . 4. In deeds these things . To fight with , or to beat , or maim our Neighbour , Levit. 24. 29 20. To procure the death of our Neighbour by sword , famine , or poyson , Genes . 4. 8. To exercise cruelty in punishment , Deut. 25. 3. To use any of Gods creatures hardly , Prov. 12. 10. Deut. 22. 6. To make our Neighbours infirmities , an occasion of our recreation in a discourteous way , Levit. 19. 14. 2 Kings 2. 23. To injure the impotent , feeble , poor , strangers , fatherless , widdows , Exod. 22. 21. 22. Deut. 24. 14. These are thus injured : 1. If the labourers hire be not paid him , Deut. 22. 21. 22. 2. If the pledge be not restored to the poor , Exod. 22. 26. 27. 3. If Corn be with drawn from the poor , Prov. 11. 26. That Magistrate killeth and murdereth that doth kill him , that deserveth not killing , as when he shall take away the life of a man upon a small occasion , as for the stealing of things of no moment . Or when he shall save him that deserveth to be killed , as in any malitious murther , Numb. 35. 16. 33. Here is forbidden Duels , as unlawfull . 1. Because they are not equal means ordained of God to determine controversies . 2. Because by such Combats he is offt the conquerer before men , who indeed is guilty before God . Here is also forbidden sanctuary , or protection for wilfull and malitious murther , Exod. 21. 14. Here we are also forbidden , 1. to be a scandal , or offence to the Soul of our Neighbour , either in life , or Doctrine , Matth. 18. 7. 2. To Minister occasions of strife and discorde , as 1. when we will not remit of our own right , rather then offend our Neighbour . 2. when we shall return him snappish and crooked answers . 3. When we interpret every thing a miss , and take it in the worst part , as did Nabal , 1 Sam. 25. 25. And Hanun , 2 Sam. 10. 3. 1 Chr. 19. 2. 4. 3. Here Ministers sin against their Neighbours , even to a killing of them . 1. When as they do not preach the Word of God to their charge , and when they do not instruct them in the right ways of Truth , and of life , Prov. 29. 18. Isai 56. 10. Ezek. 3. 18. 2. When they do not preach to all , or when they preach negligently , Jer. 48. 10. Rev. 3. 16. Isai 62. 6. Act. 20 28. 1 Pet. 5 2 , 3. Ministers may be absent from their charge in the case of sickness . For the necessary and publick good of the Church , Colloss. 1. 9 and In the violence of persecution , when it is enforced particularly against his own life , and there is no danger nor discouragement to his people by it . Here we are also forbidden to sin against our selves . 1 Either by hurting our selves ; Or , 2. By killing our selves ; Or , 3. By endangering our selves , Matth 4 6. And yet all this doth not hinder us from obeying this command of Christ , viz. If any man will come after me , let him deny himself , and take up his cross and follow me , Matth 16 24. For saith Christ learn of me , for I am meek and lowly of minde , and you shall finde rest unto your souls , Matth. 11. 29. The seventh Commandment . Thou shalt not commit Adultery . The Affirmative part . Here we are commanded chastity in body and minde . Chastity is the purity of body and Soul . The minde is chaste , when it is free from fleshly concupiscence . The body is chaste , when it doth not put in execution the lusts , and concupiscence of the flesh , 1 Thes. 4. 5. 1 Cor. 7. 34. Modesty and sobriety do preserve chastity . Modesty is a virtue , which keepeth in every work a holy comelines . Modesty is seen in the countenance and eys , when as they do not express , nor excite the concupiscence of the heart , Job 31. 1. Genes . 24. 56. Prov. 7. 13. Modesty is also seen in a mans words , when as his talk is holy decent and comely , Gen. 4. 1. Ps. 51. 1. Isai 7. 20. Judge 3. 24. Matt. 12. 19. Prov. 10. 19. It is the note of an Adulteress and strumpet to be a giglot , and loud tongued , Prov. 7. 11. Modesty is also seen in Apparel , as when it is worn in a holy comeliness , Tit 2 3. Holy comeliness is that which expresseth to the eye the sincerity of the heart , and the Godliness , Temperance , and Gravity , either of Man , or Woman . Sobriety is a virtue , which consisteth in the holy use of food . Rules to be observed in the use of diet ; 1. The chiefest at the Banquet , or Table , ought to consecrate the meat to God by saying Grace , 1 Sam. 9. 13. Mark . 6. 39. 41. Act. 27. 35. 2. We may furnish a Table with store of dishes for necessitie , and for good entertainment of a friend , and for delight , Luke 5. 29. Joh. 2. 2. and 12. 2. Ps. 104. 15. 3. At Feasts we must chuse the lowest romes , Luke 14. 7. 10. Prov. 25. 6. 4. We must eat at due times , and not at unseasonable hours , Eccles. 10. 16 , 17. 5. We must eat and drink moderately , that is , to strengthen the body , and for the refreshing of the Soul , to perform the actions of godliness , Luke 21. 34. Prov. 23. 29 , 30 , and 25. 16. and 31. 4. 6. We must especially think of these things when we eat at great mens Tables , Prov. 1. 2 , 3. 7. At meat we may use Godly mirth , Act. 2. 46. 8. Table talk must be such as may edify , such as was Christs talk at the Pharisees Table , Luke 14. 1. 16. Matth. 9. 10 , 15. 9. After meat we must not cast away the residue , Joh. 6. 12. 10. At a Feast we must eat sufficient , and leave the rest , Ruth . 2. 14. Chastity is double , single life , wedlock . Those that are single must first have a care to keep their affections and bodies in holiness , Psal. 101. 9. 1 Joh. 2. 13. 14. Eccles. 12. 1. 2. They must fast often , 1 Cor. 9. 27. 3. They must take heed they burn not in lust , 1 Cor. 7. 9. Chastity in wedlock is , when the holy and pure use of wedlock is observed , Hebr. 13. 4. Cautions for preserving purity in wedlock . 1. Contracts must be made in the Lord , and with the faithfull onely , Malach. 2. 11. 1 Cor. 7. 39. Deut. 7. 3. 2. Both parties must separate themselves at the times of a Womans disease , and at the times of fastings , Ezek 18. 6. 1 Cor. 7. 5. 3. Wedlock must be used rather to suppress , than to satisfie the corrupt lusts and concupiscence of the flesh ; and mainly , and chiefly for the enlarging of Gods Church by an holy seed , Rom. 13. 14. 4. It must be used with prayer and thanksgiving , 1 Tim. 4. 3 , 4. The Negative part . Here is forbidden the lust of the heart , or the evil concupiscence of the flesh , Matth. 5. 28. Colos. 3. 5. Burning in the flesh , that is , an inward servency of lust , whereby the Godly motions of the heart are hindred , overwhelmed , and as it were burnt up with a strange and contrary fire , 1 Cor. 7. 9. All strange pleasures about generation , which are forbidden in Gods word . All pleasure with beasts , Levit. 18. 23. All pleasure with Devils , such as Witches by their own confession say that they have ; And why may not a Spirit have society with a Witch , as well as eat meat ? All pleasure of lasciviousness with one of the same kinde , or Sex , Levit. 18. 22. This is a sin which they commit , whom God hath given over unto a reprobate sense , Rom. 1. 26 , 27. This was the sin of Sodom , and from its being so commonly used there , it was called Sodomy . All carnal pleasure with those that be within the degrees of consanguinity , or affinity , are here forbidden , Levit. 18. 6. All Fornication , that is , the lying carnally with a maid that is not his wife , that lyeth with her , Deut. 22. 28 , 29. 1 Cor. 10. 8. For this sin with the Idolatrous Moabitish women , there were in one day of the Israelites with a plague twenty three thousand men slain . All Adultery , that is , all carnall pleasure with one that is married , or betrothed , Deut. 22. 22. to the 24. Adultery is a marveilous great sin , as may appear in that it was punisht with the punishment of Idolatry , Rom. 1. 23. Prov. 6. 29 , 32. Adulterers break Gods Covenant of marriage , Prov. 2. 16. 17. Adulterers abuse their own bodies , and dishonest them , 1 Cor. 6. 18. They do bereave their Neighbours of a great , and irrecoverable benefit , namely of chastity . By the Law of God , the Children of Adulterers were excluded the Congregation of the Lord , till their tenth Generation , Deut. 23. 2. The Adulterer maketh his family a stews . Davids Adultery was punisht in Absoloms abuse of his Concubines , 2 Sam. 16. 21. A mans posterity feeleth the smart of the sin of Adultery , this is a fire which shall devour to destruction , and which shall root out all mine encrease , Job 31. 11 , 12. Though Adultery be never so secretly committed , yet God will reveal it , Numb. 5. 12 , 23. Adultery hath usually acompanying it a dulness of heart , or a marveilous horrour of conscience , whoredom and wine take away the heart , Hos. 4. 11. The Patriarchs Poligamy cannot be defended , but it may 1. be excused , because it served for the encrease of mankinde , when as yet , there were but few upon the earth : and 2. Because it served for the propagation of Gods Church . Here also men are forbidden to abuse their liberty , as by knowing their wives in the time of their flowers , Ezek. 22 10. Levit. 18. 19. and Ezek. 18. 6. Here are also forbidden unchaste thoughts . Effeminate wantonness , and seeking of occasions to stir up lust , Gal. 5. 19. Occasions of lust are these : 1. Eys full of Adultery , that is , eys which take delight in , and hunt after lascivious objects , 2 Pet. 2. 14. 2. Idleness , 2 Sam. 1 1. 2 , 3. 3. Riotous , and lascivious attire , 1 Tim. 2. 9. Isai 3. 16 , 23. Riotous , and lascivious apparel , or Attire is a lavish and Prodigal wasting of Gods benefits , that might be employed upon better uses . It is a Testimony and ensign of pride , by which a man would have himself better esteemed than others . It is a note of great idleness and slouthfulness , those that use it cannot endure to take pains , & neglect other business ; It is a sign of Levity , and puts men upon the invention of new fashions , and upon the imitation of them . It maketh a confusion among degrees , and callings of men , so that the one can not be known from the other . Here also we are forbidden an immoderate , or insatiable fulness of bread , or of meat , for they provoke lust in such immoderation , Ezek. 16. 49. Luke 16. 19. Rom. 13. 13. And corrupt , and dishonest , and unseemly talk , I Cor. 15. 33. And vain love-songs & Ballads , interludes and amorous books . And lascivious representations of love-matters at any time , Ephes. 5. 2 , 4. Undecent , and unseemly Pictures , 1 Thess. 5. 22. Lascivious dancing of men , and women together , Mark . 6. 22. And all society , and company keeping with lascivious , and effeminate persons , Prov. 7. 25. The eight Commandment . Thou shalt not steal . The Affirmative part of this Commandment is this . Here every man is commanded to imploy the gift that God hath given him , and the temporal blessings which he hath bestowed upon him . 1. For Gods glory . 2. For his own good . 3. To his Neighbours good , 1 Cor. 7. 24. 1 Pet. 4. 10. Gal. 5. 13. In the use of the things of this World is required contentation , and thriftiness amongst all men ; And a common enjoyment of all worldly things amongst the faithfull , and true believers , as Act. 2. 45. Contentation in every man is a virtue , whereby he is well pleased with that estate wherein he is placed , 1 Tim. 6. 6 , 7. Phil. 4. 11. Heb. 13. 5. Thriftiness , or frugality is a virtue , whereby a man doth chearfully , and without prodigality and profuseness , and riotousness use , and employ temporal , and worldly blessings freely , both for his own refreshing and commodity ; and likewise to the refreshing , and commodity of others , Prov. 5. 15 , 16. Joh. 6. 11 , 12. Here we are commanded to speak the truth from our heart , and to use harmless simplicity in all our ways ; Psal. 15. 2. Genes . 23. 15 , 18. And to deal justly with all men , ●Thes . 4. 6. Those that buy , or sell , or lett , or hire Farms , Tenements , or Lands , or that use marchandize , must not rack , but must keep a just , and true price . 1. Such as these must keep an equality , and a proportion in all contracts ; and in the valuing of things , they must not onely consider their own pains , but the buyers profite also ; Levit. 25. 14. to 16. They must square their dealings according to the Law of Nature , as Christ teacheth ; Matth. 7. 12. Those that are enrich'd by the lawfull gain of another mans goods have a naturall tie , or Obligation upon them , to make recompence in some proportion above the principal . For Nature commandeth to do good for good . Goods , or temporal things ought to be imployed for the good of others ; 2 Cor. 8 13. In sale , wholesom things , substanstial things , and things fit for use are to be sold . Here are commanded just weights , and just measures ; Deut. 25. 13. Ezek 45. 16. Mich 6. 11. He that hireth must not onely pay the appointed hire , but also make good that which is hired if that any evil come to it through his default ; Exod. 22. 15. But if 〈◊〉 come to it , and he be in no 〈◊〉 ●●ringing the evil , he is to be 〈◊〉 and it must go for its hire ; Exod. 22. 15. A pledge , or pawn , is to be restored , if he that borroweth standeth in need of it , and that presently ; Exod. 22. 26. Deut. 24 6. Pledges in those that are to receive them are not to be exacted , but are to be such as the person borrowing offereth ; Deut. 24. 10. to the 13. A man is bound largely , and freely , to the utmost of his power to help all , but not to make himself a surerety for any ; Deut. 15. 7 , 8. Prov. 11. 15. and 17. 18. and 22. 26. and 6. 1. to the 5. Just Covenants and promises , though they be to our hinderance , must be performed ; all promises binde , if they be lawfull , so far forth as he will , to whom we make the promise ; Psal. 15. 4. Prov. 25. 14. Judge 1. 24 , 25. He that lendeth must do it freely , and chearfully ; 〈…〉 5. He that borroweth 〈◊〉 be carefull to make restitution , if need be , with the sale of his goods , 2 Kings 4. 2. to the 7. Here we are commanded to restore that , which is committed to our custody , without delay ; Matth. 21. 41. But if the thing committed to our custody be not lost by any default of ours , we are not to be urged to repay it , nor is there any binding of us at all to repay , Exod. 22. 7. 8. That which a man findeth he may keep in his own hands , if the true owner cannot be heard of : but if he be , he must restore it , Deut. 22. 1 , 2 , 3. In all injuries done unto men , they must ever have respect to the law of charity , and not so much endeavour to maintain their own right , as to recall an erring brother into the right way ; Matth. 5. 39. 40. Jam. 5. 20. The Negative part of this Commandment is this . Here we are forbidden stealing . To steal is to conveigh any thing from another closely , unawares , or by fraud ; Genes . 31. 20. Here is also forbidden inordinate living , or idle living ; 2 Thes. 3. 11. Gen 3. 19. 1 Tim 5. 8. And unjust dealing , either in heart , or deed . Unjust dealing in heart is covetousness ; Matth. 15. 19. Covetousness is Idolatry , Ephes. 5. 5. It is the root of all evil , and that which nourisheth all kinde of sin , 1 Tim. 6. 10. Unjust dealing indeed , is either in bargaining , or out of bargaining . 1. Unjust dealing in bargaining , is to sell that which is not saleable , 1 Thes. 4. 6. as what ever is unprofitable , or pernitious , either to the Church , or Common-wealth . Or to think to buy the gift of the holy Ghost for money , Act. 8. 18. to the 20. 2. It is unjust dealing in bargaining , to use coloured forgery . As forged cavillation , Luke 19. 8. Or to sell that which is counterfeit for good , as Copper for Gold , or to mingle bad with good , Amos 8. 4. to the 6. Or to falsifie measures , and weights , Deut. 25. 13. Levit. 19. 35 Amos 8. 4. 3. It is unjust dealing in bargaining to conceal the goodness , or fault of a thing . Or to blindfold the truth with counterfeit speeches , Matth. 7. 12. Prov 20. 14. 4. It is unjust dealing in bargaining . To oppress in buying & selling , as by raising the just price of things ; it is not lawfull in bargaining to purse a penny , without giving a penny worth , Matth. 7. 12. Or by sale upon a set day , which is , when a day is given that the price may be inhanced , for this is to sell time , and to take more of a mans Neighbour than is right . Or by engrossing , which is , when a man buyeth all commodities into his own hands , that he may sell it at his own price , when as no man hath any of it but himself . Or by breaking , or becoming bankrupt , that thou mayest enrich thy self by the damages , and goods of others . It is unlawfull also to oppress , by not restoring that which was lent , pledged , or pawned ; Or that which is found , if the owner can be heard of ; Ezek. 18. 7. Or to oppress by delaying any kinde of restitution from one day to another ; Prov. 3. 28. Ps. 37. 21. Deut. 24. 14 , 15. Levit. 19. 13. Or to oppress by practising usury ; Exod. 22. 25. Deut. 23. 19. Levit. 25. 36. Usury is again exacted by Covenant above the principal , onely in Lieu and recompence of the lending of it ; Usury is quite contrary to Gods word ; Exod 22 14 , 15. Ezek. 18. 8. Psal. 15. 2 Cor. 8. 13. This usury is altogether unlawfull , and disallowed . Cautions in Lawfull Use . 1. A man must exact nothing , but that which his debter can get by good and lawfull means . 2. A man must not take more than the gain ; nay , not all the gain , nor that part of the gain , which drinketh up the living of him that useth the money . 3. Sometimes a man that lendeth must neither take gain nor principal , as when his debtour is by just and inevitable casualties brought behinde hand , Deut. 5. 2. And when it is apparent that he could not make any advantage of the money borrowed . Here we are also forbidden to oppress , by detaining the Labourers wages ; Deut. 23. 14. Jam. 5. 4. Unjust dealing out of bargaining is to pronounce false sentence for a reward , either proffered , or promised . This is a grievous sin , which Lawyers and Judges must beware of ; Isai 1. 23. It is also unjust dealing out of bargaining to feed men that are stout , and lusty , and are offered employment , and yet will take no pains at all , 2 Thes. 3. 10. Socrates , In the Tripatite History , saith , that the Monk which laboureth not with his hands , is no better than a Thief . It is also unjust dealing out of bargaining not to employ him , who is knowing and able for employments , and desireth to be employed ; yea , and also not to further and assist those who do employ themselves in employments lawfull , and warrantable by the word of God , that so they may improve their labours and endeavours both for publick good , and also for their own particular good , and for the glory of God . Gaming for Money is here also unlawfull ; For we may not enrich our selves by impoverishing our brethren in any kinde . Here also is unlawfull , The use of unlawfull Arts , thereby to get money , whither it be Magick , Judicial Astrology , or Juglings , or Stageplays , as is evident , by these Scriptures , Eph. 4. 28. Deut. 18. 11 Eph. 5. 3. 1 Thes. 5 22 Here is also forbidden stealing ; yea , though great good be intended by it ; Mark 10. 19. Rom. 3. 8. And all removing of bounds , or Land-marks ; Prov. 22. 28. Deut. 27. 17. And all stealing of servants , or Children , or to rob , or commit Sacriledge ; 1 Tim. 1. 10. Josh. 7. 19. 1 Cor. 6. 10. And to conspire with Robbers , or Thieves , either in advising them , or countenancing of them for this purpose , Prov. 29. 24. Theft by the law of God was not to be otherwise punish'd , but by enlarging the restitution ; Exod. 22. 1. 2 Sam. 12. 6. The ninth Commandment . Thou shalt not bear false witness against thy Neighbour . The Affirmative part of this Commandment is this . Here we are commanded to rejoyce at the good name repute and esteem of our Neighbour ; Gal. 5. 22. Rom. 1. 8. And to acknowledge the goodness which we see in any , Tit. 3. 2. And to desire , and receive , and believe the good reports concerning our Neighbours , Act. 16. 1 , 2 , 3. But so as we must in no kinde approve , allow , or countenance them in any of their wickednesses , or vices , which we see , or know , 2 Chr. 25. 2. and 27. 2. In doubtfull cases we are here commanded to interpret them in the best part , 1 Cor. 13. 5 , 7. Genes . 37. 31. to the 33. Matth. 1. 19. We must not be too credulous , for then we shall oft be over taken with the belief of lies , Joh. 2. 24. For this cause we must be ware of evil reports that run abroad amongst people by whisperers , and tale-bearers , Ps. 15. 3. Jer. 40. 14 , 16. It is good for a man to shew himself angry , and displeased , with such flattering tongues , and whisperers , Prov. 25. 23. Here we are commanded to conceal , and keep secret , our Neighbours offences of weakness , and imperfection , Prov. 10. 12. Matth. 18. 15. And knowing them we must admonish him , that we may mend him , Gal. 6. 1. Jam. 5. 19. 21. If concealing of his sin , and admonition will not move him to forsake his sin , then , out of love , and charity to him , we must declare it to those that may remove , and amend the same , Gen. 37. 2. 1 Cor. 1 11. Matth 18. 16. By Godliness we must seek to get a good name , and when we have so gotten it , we must likewise by Godliness strive to maintain it , Prov. 221. Eccles. 7. 1. Phil. 4. 8. A good name is to be laboured for thus : 1. By seeking the Kingdom of God before all things , by repenting of sin , and earnestly desiring to follow after , and to embrace righteousness . This is the right way to seek the Kingdom of heaven , Prov 10. 7. Mark . 14. 9. 2. By having a care to judge , and speak well of others , Matt. 7. 2. Eccles. 7. 23. 24. 3. By abstaining from all kinde of vice , and wickedness ; for evil men will make use of one vice of a man to obscure his good name upon all occasions , Eccles. 10. 1. Yea , and they will openly , and secretly labour to bring him into sin , that they may have occasion of doing this . 4. By seeking onely the glory of God in all things , and not our own glory , Matth. 6. 5 , 6. Joh. 17. 18. When we thus seek the glory of God , and have the praise of good men for the doing of it , we must not despise , nor contemne their Testimony , and commendation . And if we thus seek the glory of God , and they praise us not , nor commend us , yet we must take this in good part , and rejoyce that God is glorified ; For , to him 〈◊〉 indeed doth belong all the praise , and glory of all our actions , 2 Cor. ● . 12. and 10. 13. 1 Cor. 1. 31. Psal 16. 5. 6. The Negative part of this Commandment is this . Here we are forbidden envy , disdain of others , or desire of a mans own glory , Deutr. 19. 17. 1 Pet. 2. 1. Matth. 12. 15. And evil suspitions , 1 Sam. 17. 28. Act. 28. 4. And hard censures , and sinister judgement against our Neighbour , Matth. 7. 1 , 2. We must not interpret indifferent things in the worst part . We must not out of evil will make a small offence great . In judging others we may use three ways , and not sin 1. By the word of God when we see a sin , we may judge it sin , and reprove it . 2. The Magistrate may judge . 3. A friend may judge and admonish , by wishing to abstain from evil company , and by giving warning to beware of sin , iniquity , and vice . Here we are forbidden to give the bare words spoken for the full intention of our Neighbour , when as we neither know the sense of them , nor the meaning of our Neighbour , Matt. 26. 59. to the 61. Joh. 2. 19. And to ly . And unjust sentence in judgement . An to suborn , or rest in a witness to accuse another wrongfully . And to betray a mans cause by collusion , or winking at it , 1 Kings 21. 12. Deut. 17. 6. And openly to raise hurtfull , tales , and reports of our Neighbour , or privily to devise the same , Levit. 19. 16. 1 Tim. 5. 13. And to spread abroad flying tales , or to feign and add any thing to them , Prov. 26. 20 , 22. And to believe the reports of others , Exod. 23. 1. 1 Sam. 24. 10 And to accuse a man out of malice to his enemy , as Doeg did Abimelech , and David to Saul , Ps. 52. 1 , 2 , 3 , 4. 1 Sam. 22. 9. And to declare the secrets of our Neighbour , or his sins of infirmity , Prov. 11. 13. Matth. 18. 15. And all babling talk , and bitter words , Eph. 5. 3 , 4. Joh. 9. 34. And jestings , and all scurrility : And that — — — For these causes . 1. Because quips , or jests are like the stings of Scorpions , Serpents , and Locusts ; For by this means the Devil stingeth those that are jested upon , girding them with these offences ; and netleth , or tickleth those with pleasure , which take delight in the hearing of them ; And this is his way by which he doth charm , and insensibly sting them also , even as he doth the other to their trouble . 2. Because a Christians Godliness and Gravity can not stand , or agree with such behaviour . And if any object here , that Salt and Tart speeches have been used in Scripture , as when Eliah mockt the Priests of Baal , 1 Kings 18. 27. And when Isaiah mockt the King of Babylon , Isai. 14. 4 , 9. Yet such must be thus answered , that these speeches were not to please any withall . But they were reproofs sharply denounced against Gods enemies for his glory . Here we are forbidden flattery , that is , to praise our Neighbour above that we know in him , Prov. 27. 6 , 14. Act. 12. 22. — — This is a grievous sin in Ministers , 1 Thess. 2. 5. Jer. 6. 13 , 14. Rom. 16. 18. Here we are forbidden foolish over-confident boasting , Pro. 27. 1. And to accuse , or witness against any falsly , 1 Kings 21. 13. Deutr. 19. 17. The tenth Commandment . Thou shalt not covet thy Neighbours house , thou shalt not covet thy Neighbours wife , nor his man servant , nor his maid servant , nor his Ox , nor his Ass , nor any thing that is thy Neighbours . The Affirmative part of this Commandment is this . We are commanded here to labour , to keep our hearts pure towards our Neighbour , 1 Tim. 1. 5. And to endeavour that the cogitations , thoughts , and motions of our hearts may be holy , and our spirits free from such vanity . To this purpose was Pauls prayer for the Thessaloniaus , 1 Thes. 5. 23. Eph. 4. 23. And to fight against the evil affections , and lusts of the flesh , Rom. 7. 12 , 24. 2 Cor. 12. 7. to the 9. Cogitations , thoughts , or motions of the heart are of three kindes . 1. A glancing , or suddain thought suggested to the minde by Sathan , This doth suddenly vanish away , and is not received of the minde ; This is no sin , It was in Christ himself , when as he was tempted by the Devil , Matth. 4. 1 , 3. 2 A more remaining , and abiding thought , or motion , which doth as it were tickle , and mingle the minde with some inward joy . A thought , or motion , which draweth from the will and affection a full assent to sin . To covet is to think inwardly , and to desire any thing , whereby our Neighbour may be hindred , although there doth ensue no assent of the will to commit that evil . There is a concupiscence , or coveting which is evil , as when any man doth desire that which is anothers , with his loss , damage , and injury . And there is a concupiscence , or a coveting , or a desire which is good , as when a man doth desire meat and drink for the body . And the desire of the spirit when it lusteth , fighteth , striveth , and strugleth against the flesh , Gal. 5. 17. The Negative part of this Commandment is this . Here is forbidden concupiscence it self , that is , original corruption , because it is hurtfull to our Neighbour , Jam. 1. 14. And all sudden corrupt cogitations of the heart , which spring out of the bitter root of concupiscence , Gal. 5 17. Luke 10. 27. And all suggestions of Sathan , which after the first offer are entertained , and received into the closet of the heart . And the entertaining of all tickling cogitations , and motions of the heart that do thus delight it , as to say with prejudice to any , I would such a house was mine , or such a living , or such a thing . And all unchaste dreams , which do arise from the force of concupiscence , or from the strength of any lustfull desires , which man doth suffer his heart to be possest withall The use of the Law is this ▪ 1. In un-regenerate men it layeth sin open , and makes it known to them , Rom. 3. 20. 2. In unregenerate men it doth encrease sin , and that because of the flesh , and this is the cause that men do decline from the Commandment , and encline to that which is forbidden them , Rom 7. 8 , 9 , 10. 3. It is to denounce eternal damnation for the least disobedience , without offering any hope of pardon . This sentence the Law doth pronounce against offendours ; and by it , it doth reign and rule over a man , partly by threatning him , and partly by terrifying him , Rom. 3. 19. Gal. 3. 10. 2 Cor. 3. 7 , 8. The end of the reigning of sin in men , is to urge sinners to fly unto Christ , Rom. 11. 32. Gal. 3. 22. 24. The continuance of the power of the Law is for ever , unless a sinner doth repent . The very first act of repentance doth so free a sinner ; as that , immediatly upon it , he is no more under the Law , but under grace , as we may see by David , 1 Sam. 12. 13. Rom. 6. 14. If we mean to have eternal life , we must examin the course of our lives by the square of Gods Law ; we must set the course due unto our sins before our eys , and bewail our miseries , and have a holy despair of our own powers , and renounce our selves , and sue unto Christ Jesus . This is the use of the Law , in unregenerate men and women . The use of the Law in regenerate men , is , — — To guide them to new obedience in the whole course of their lives , and this new obedience is acceptable to God through Christ ; Rom. 3. 31. Psal. 119. 24. 105. Of the Covenant of Grace . The Covenant of grace is Gods free promise of Christ , and his benefits to every repentant sinner , that will receive him by Faith , Hosea 2. 18 , 19 , 20. Ezek. 33. 11. to the 15. and 36. 25. to the 27. Malach. 3. 1. This Covenant is called a Testament , because it is confirmed by the death of the Testatour ; Heb. 9. 16 , 17. This Covenant is like a man's last Will and Testament , it is not for the profit of the Testatour , but for the benefit of the Heir ; we do here receive from God , and not promise , or offer unto God . In substance the Old and New Testament is the same . The old Covenant , or Testament prefigured Christ in Types , & shaddows , who was then to come . The New Testament declareth Christ , already come in the flesh , and sheweth him apparently in the Gospel . The Gospel is that part of God's word , which containeth the welcome message of Christ , and of the benefits that do come to mankinde by him ; Joh. 3. 14. Act. 10. 43. The Gospel doth manifest that righteousness in Christ , by which the whole Law is fully satisfied , and salvation attained , Rom. 1. 16. 17. The Gospel is that instrument , or Conduit-pipe , by which the holy Ghost doth convey Faith into the Soul ; 1 Cor. 1. 21. Act. 11. 19. to the 21. Joh. 4. 28. to the 42. And Faith is the hand by which we do apprehend Christ and his righteousness ; Joh. 6. 63. The Sacraments are appendants to the word . A Sacrament is that , whereby Christ and his saving graces are signified , exhibited , and sealed to a Christian by certain external rites ; Genes . 17. 11. Rom. 4. 11. The parts of a Sacrament are the sign , and the thing signified . The sign is the visible , and sensible matter . The thing signified is Christ . The matter , or signs of the Sacrament have no inherent force , or efficacie at all in them to make any that receiveth them holy ; this is the alone work of the holy spirit , which indeed doth ever accompany the signs when at any time they are received by faithfull , and believing Souls . So that the sign doth onely signify grace , either already received , or to be received , and doth not give it . The thing signified is , 1. Christ , 2. His Graces . The action about Christ is spiritual , and it is , 1. Either of God , or 2. Of Faith . The action of God is the offering , and application of Christ , and his graces to the Faithfull . The action of Faith is the consideration , desire , apprehension , or receiving of Christ in the Lawfull use of the Sacrament . By a figure called a Metonymie , one thing is put for another in the Sacrament : As the sign for the thing signified , Joh. 6. 51. 1 Cor. 5. 7. and 10. ●7 . And the name of the thing signified , is given to the sign , 1 Cor. 11. 24. Matt. 26. 28. Exod. 12. 11. And the effect of the thing signified is given to the sign , as circumcision is a Covenant , Genes . 17. 10. Act. 7. 8. Luke 22. 20. Tit. 3. 5. And that which is proper to the sign , is attributed to the thing signified ; Deut. 10. 16. Joh. 6. 53. The ends of the Sacrament are 1. To confirm our Faith . 2. To be a badge , or note to distinguish the true Church of God from other Congregations . 3. It is a means to spread abroad the Doctrine of the Gospel . 4. It doth binde the faithfull to continue Loyal , and gratefull to their Lord God . 5. It is a bond of mutual amity betwixt the faithfull . The Covenant of Grace is absolutely necessary to salvation ; for a man must be within the Covenant , and receive Christ the substance thereof , or he cannot be saved . But a Sacrament is not absolutely necessary to salvation ; for it is onely a stay for Faith to lean on , whilest that it doth assure to us that which God hath bestowed on us . The want of the Sacrament condemneth not , but the contempt of it doth . For in the * neglect of a Sacrament , true repentance will obtain pardon of God . M. P. 72. Unbelievers receive onely the sign , and not the thing signified , and therefore it doth not profit them ; Rom. 2. 25. Onely true believers do receive the Sacraments with profit . Sacraments and Sacrifices do thus differ . In a Sacrament God doth bestow his Graces on us . In a Sacrifice we return thanksgiving , Faith , and obedience unto God . The Sacraments of the two Testaments thus differ . The Sacraments of the Old Testament were many . But the Sacraments of the New Testament are but few . These pointed at Christ to come . These shew him to be come . They belonged properly to the posterity of Abraham . These are common to all the Church , called out of the Jews and Gentils . The Sacraments are two , Baptism and the supper of the Lord . The Fathers had these Sacraments , the first of the Corinth . 10. 1. to the 4. Baptism belongeth to all the faithfull , even to all the promised seed . It belongeth to infants whose parents are believing , or which have but one believing parent ; 1 Cor. 7. 14. Rom. 11. 16. Genes . 17. 7 , 13. Act. 16. 31. It belongeth to all , even young and old that believe ; Act. 8. 36 , 37 , 38. Matth. 3. 6. Exod. 12. 48. Baptism signifieth our regeneration by the holy spirit ; Titus ▪ 3. 5. And assureth , or sealeth to us our engraffing , and incorporating into Christ ; Gal. 3 ▪ 27. 1 Cor. 12. 13. The parts of Baptism , or of washing , are three . 1. A putting into the water , to signifie that all our sins are washt away by the bloud of Christ , and that his righteousness is imputed to us ; Act. 22. 16. 1 Cor. 6. 11. It doth also signify the mortification of sin , by the power of Christ's death ; Rom. 6. 3 , 6 , 7. 2. Continuance in the water , which signifieth to us the burial of our sins , and a continual encrease of mortification in us by the power of Christs death , and burial , Rom. 6. 4. 3. A coming out of the water , which signifieth unto us our regeneration , or spiritual vivification , or a newness of life , or quickning in holiness and justice , which we do obtain by the power of Christs resurrection ; Rom. 6. 4 , 5. The once administring of Baptism is a sign of the washing away of all sins , both past , present , and to come , 1 Pet. 3. 21. And this may be a good encouragement to all those that through infirmity fall into sin . The Lord's supper is a Sacrament , by which , in the signs of bread and wine , is signified the nourishment of our Souls through Christ , by the holy spirit ; 1 Cor. 11. 23. to the 25. The receiving of the bread , and wine , signifieth the receiving of Christ , Joh. 1. 12. The eating of the bread , and drinking of the wine , signifieth the applying of Christ to our selves by Faith , that so we may finde our Communion with him dayly increased , and perceive our Union with him ; 1 Cor. 10. 16. The whole Scope and intention of the Lord's supper , as it was instituted by our Lord , was for no other end , but to be a remembrance of him ; 1 Cor. 11. 24. Luke 22. 19. Men must not , because of infirmities abstain from the Lord's supper , but they must use it to confirm them , and to strengthen them . So much for the outward means , whereby the decree of Gods election is executed . The degrees of the execution are two . 1. The love of God , whereby he doth freely love us in Christ Jesus , who in our selves are corrupt ; 1 Joh. 4. 19. Rom. 5. 8 , 10. 2. The Declaration of God's love . God doth declare his love , either in a secret way by his holy spirit , as to infants ; 1 Cor. 12. 13. Luke 1. 35. to the 80. Jer. 1. 5. Or to men of ripe years , and that more manifestly ; as Rom. 8. 30. 1 Cor. 1. 30. As first , By an effectual calling , in which God separateth a man from the World , and doth entertain him into his own family , Eph. 2. 17 , 19. And for this cause it is , that the World do hate the faithfull ; Joh. 15. 19. In this calling God doth give us to Christ ; Eph. 5. 21. 33. Joh 17. 2 , 6 , 7. and 10. 29. Isai 9 ▪ 6. Rom. 8. 32. And hence ariseth the admirable Union betwixt Christ and his Members , which is the engraffing of a man into him ; Joh. 15. 1 , 2. and 17. 20 , 21. Eph. 2. 20 , 21 , 22. and 5. 30. This Union , or Communion , Conjunction , or engraffing , is wrought by the operation of the spirit , which is an infinite essence , and therefore sufficiently able to conjoyn those things which of themselves are far distant , even as the Soul of a man joyneth all his Members together , and doth cause them all to grow and move , and live together ; Eph ▪ 2 ▪ 22. 2 ▪ Pet. 1. 4. Phil. 2. 1. By this Union it is , that we are said to be Crucified with Christ , to die with him , to be buried with him , and to be quickned , raised and placed in heaven with him ; Rom. 6. 4 , 6. Eph. 2. 1 , 5. And by this Union , as we all are said to sin in Adam , so we may be all said in Christ to fulfill the whole Law of God . Of the Members of Christ . The Members of Christ are either Members outwardly , and before men , which are onely out of charity so called , as externally professing the Faith . Or Members in the sight of God . Which are , 1. Either decreed so to be , as being elect from all eternity , though not yet born , or not yet called , Joh. 10. 16. Or 2. Actually so already , and these are first either actual living Members , as being engraffed through Faith by the holy Spirit into Christ , and therefore grow in the power of holiness , Or 2. Actual dying Members , or decaying Members , that is , such as have not the feeling of the power of the quickning spirit in them , though they be truly engraffed into Christ , of this sort are all those that are yet dead in their sins , till such time as they be again quickned , and regenerated . God doth execute effectual calling by these means . 1. By the preaching of the word , and by hearing of it , Ezek. 16. 6. Isai 55. 1. Joh. 1. 12. By the Law God doth shew a man his sin , and the punishment thereof , Rom. 7. 7. By the Gospel God doth shew salvation through Christ , to such as do believe . And whilest the word is preaching , God doth inwardly enlighten the eys of the minde , and open the heart , and the ears , that the word heard , may be truely understood , 1 Joh. 2. 27. Act. 16. 14. Psal. 40. 6. Joh. 6. 44. Isai 54. 6. 2. By mollifying the heart , and making it fit to receive his saving grace into it , when he offereth it , Ezek. 11. 19. The hammers by which a stony heart is bruised , and broken , are these . 1. The knowledge of the Law of God . 2. The knowledge of sin Original and Actual , and of the punishment due unto them . 3. Compunction , or a pricking of heart , that is , a sense , or feeling of the wrath of God for sin , Act. 2. 37. 4. An holy desperation of our own power in the obtaining of life , Luke 15. 17 , 18 , 19. Mark . 15. 24. Thirdly , effectual calling is executed : By Faith receiving Christ , and by the operation of the holy spirit in applying him , Joh 1. 12. 6. 35. Rom. 6. 38. 1 Cor. 2 12. Zach. 12. 10. Rom. 8. 16. Eph. 1. 13. 2 Cor. 1. 22. In the work of Faith there are five motions of the heart linked . 1. Knowledge of the Gospel by the illumination of Gods spirit , Isai 53. 11. Joh. 17. 3. To this knowledge in those that are truely humbled is joyned a serious meditation of the promises in the Gospel . — — Which Meditation is stirred up by a sensible feeling of their own beggery . And after this knowledge there doth arise a general Faith in all such as are enlightned , whereby they subscribe to the truth of the Gospel , Heb. 4. 2. 1 Tim. 1. 19. and 2. 4. Which knowledge , so soon as it is full and perfect , it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is the full assurance of understanding , Col. 2. 2. Rom. 14. 14. Luk. 1. 1. 1 Thes. 1. 5. 2. Hope of pardon , by which a sinner believeth that his sins are pardonable , though he doth not yet feel them certainly pardoned , Luke 15. 18. 3. Hungring and thirsting after grace , which is offered to us in Christ Jesus , Joh. 6. 35. and 7. 37. Revel. 21. 6. Matth. 5. 6. 4. An approching with boldness to the Throne of Grace , that so we flying from the terrour of the Law , may take hold on Christ , and finde favour with God , Heb. 4. 16. This approching of the Throne of Grace is done , 1. by an humble confession of our sins in the presence of God , as did David , Psal. 32. 5. 2 Sam 12. 13. Luke 15. 19. 2. By a craving earnestly to God for pardon of our sins , and by perseverance in fervent prayer for the same purpose , Luke 15. 21. Act. 8. 22. Rom. 8. 26. Hosea 14. 2 , 3. 3. An especial perswasion imprinted in the heart by the holy Ghost , by which every faithfull man doth apply all the promises of the Gospel to himself , Matth. 9. 2 ▪ and 15. 28. Gal. 2. 20. This perswasion is , and ought to be in every one , before he have any experience of Gods mercie , Matth. 15. 22 , 27. Joh. 20. 29. Heb. 11. 1. In natural Phylosophy we do first see things true by experience , and afterwards assent unto them ; Thus we are perswaded that water is hot , because we perceive the heat by putting our hand into it . But in the practise of Faith , we must first stedfastly believe , and then the experience and feeling of comfort will follow , 2 Chr. 20. 20. It is therefore very ill done of any , that they should doubt of their salvation , because they do not always feel the especial motions of Gods holy spirit in themselves . The lowest degree of Faith is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , a weak Faith , or a little Faith , like to a grain of Mustard-seed , or to smoaking flax , which cannot flame nor give out heat , but onely smoak , Matth. 8. 25. 26 and 7. 20. Isai. 3. 4 2. Faith may be then said to be feeble , when either the first of the five motions , or the last of them is weak and feeble ; yea , though the other three motions do remain strong , Rom. 14. 2. 3. Rules to know this kinde of Faith by , are these . 1. A serious desire to believe , and endeavour to obtain Gods favour , is the seed of this Faith , Matth. 5. 6. Rev 21. 6. Psal. 145. 19. 2. An earnest use of means to encrease the least spark of Faith , that so it may get growth by little , and little , Luke 17. 5 , 6. Faith is stirred up by earnest prayer , and meditation , and by making progress , and going on in the ways of perfection , and in the exercise of godliness . The highest degree of Faith , is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or full assurance , by this a man doth find in himself a certain perswasion and assurance , that God doth love him , & will together with Christ , and all his graces give him eternal life , Rom. 4. 20. and 8. 38. 1 Sam. 17. 36. Ps. 23. 6. A man doth not come to high degree of Faith , till after a sense , and long experience of Gods love , and favour . 2. The second degree of the Declaration of Gods love is justification . By this , through the obedience of Christ , true believers are accounted just in the presence of God , 2 Cor. 5. 21. 1 Cor. 1. 30. Rom. 5 19. The parts of justification are , 1. Remission of sins , with a freeing from the guilt , and punishment of them , and that through the satisfaction made to God for them by Christ , Collos. 1. 21 , 22. 1 Pet. 2. 24. 2. Imputation of Christs righteousness , by this , those that believe have the guilt of their sins covered , and are accounted just in the sight of God , Phil. 3. 8 , 9. Rom. 4 , 3 , 4 , 5 , 6. The obedience of Christ is called the righteousness of God , and of Christ , of God , because it is of God . Of Christ , because it is out of us , and in the humanity of Christ , as in a subject . To justification is joyned Adoption . By Adoption we do receive power , to be actually accounted the Sons of God by Christ , Eph. 1. 5. Priviledges that come unto us by Adoption are these . 1. By it we are made Heirs apparent to God , Rom. 8. 17. 2. Fellow Heirs with Christ ; yea , Kings and Priests , Rom. 8. 17. Revel. 1. 6. 3. By it all our afflictions ; yea , even our wants and offences are turned to trials , or fatherly chastisements inflicted upon us for our good , Rom. 8. 28 , 36 , 37. Psal. 89. 32 , 33. 2 Cor. 12. 7. 2 Sam. 7. 14. 4. By it we have dominion over all the Creatures ; yet , so as that in this life we have onely right to the thing , but after this life we shall have right in the same , 1 Cor. 3. 22 , 23. Heb. 2. 7 , 8. 5. By it we have the Angels Ministring spirits for our good , Heb. 1. 14. Psal. 34. 7. The faithfull alone have the true use of Creatures . 1. Because their persons are made acceptable unto God in Christ , and in him they have restitution made them of the right use of Creatures , which was lost in Adam , so that they may use them freely , and with a good conscience . The third degree of the Declaration of Gods love is sanctification . By it we are delivered from the Tyranny of sin , and by little and little renewed in holiness , & righteousness , 1 Joh. 3. 9. Rom. 8. 1. The parts of sanctification are first mortification . By this the power of sin is abated , and sin is killed in the faithfull , Rom. 6. 2 , 3. 4. Gal. 5. 24. Mortification is wrought in us by the power of the holy Spirit , abolishing sin in us , and regenerating , or renewing our spirits . 2. Vivification . By this inherent holiness is begun in us , and by little and little augmented , and inlarged by the power of the holy spirit . For first we do receive the first fruits of the spirit , and then by degrees we have a continual encrease of them , Eph. 2. 21. and 4 ▪ 23 , 24. Gal. 2. 20. Rom. 8. 23. Vivification is a benefit that springeth unto us by the resurrection of Christ , and is wrought in us by the holy spirit , Phil. 3. 10. It is this that createth holiness in the heart of the adopted ones of God , Rom. 8. 9 , 11. Job 33. 24 , 25. Inherent holiness is distinguish'd according to the several faculties of the body , and Soul of man , 1 Thes. 5. 23. The parts of inherent holiness are these . 1. An illumination of the minde to know , and understand the will of God ; which illumination is both the holiness of the minde , and the renewing of it , Colos 1. 9. 1 Cor. 12. 8. Illumination of the minde is , 1. Either spiritual understanding , by which it acknowledgeth the known truth of the word of God , 2. Or spiritual wisdom , by which the same truth is applied to the good ordering , both of particular things , and of particular actions , as persons , place , and time require . The effects of spiritual understanding , and of spiritual wisdom are these . 1. To discern betwixt good and evil , Heb. 5. 14. Phil. 1. 10. 2. To discern spirits , 1 Joh. 4. 1. 1 Thes. 5. 21. Act. 17. 11. 3. To meditate upon the words , and works of God , Ps. 1. 1. and 119. 33. 4. To know , and acknowledge a mans own inward blindness , Psal. 119. 18 , 33. 2. A sanctification of the memory , by which it is inabled to receive a good thing offered to the minde , and to keep it ; and remember it as there is need , Psal. 16. 7. 119. 11. Luke 2. 51. 3. Sanctification of conscience , This is a grace of God , by which a mans conscience excuseth him for all sins , after they are once pardoned in Christ , and also of his upright walking in the whole course of his life , 1 Tim. 1. 19. 1 Cor. 4. 4. Act. 23. 1. and 24. 16. Ps. 26. 1 , 2 , 3. 1 Joh. 3. 21. The inward peace of God doth arise from this sanctity of conscience in all godly men ; yea , and the outward alacrity and chearfulness of countenance also , Phil. 4. 7. Prov. 28. 1. Job 33. 24 , 25. 4. Sanctification of will , by which through the renewing of the affections by the holy Spirit , a man doth begin to will that which is good , and to refuse evil . This is such a state , as that the will is partly freed from bondage , and partly in bondage to sin , Phil. 2. 13. Rom. 7. 18. to the 22. 5. Sanctification of affections , by this , in the power of the holy Spirit the affections move well , and rightly , 1 Thes. 5. 23. Rom. 7. 24. The chief affections are these . 1. Hope , by this , with sighings we look and wait for the accomplishment of redemption , Rom. 8. 23. This Hope , when it is grown strong and lively , hath its {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , It s full assurance , even as Faith hath , Heb. 6. 11. 1 Pet. 1. 3. 2. Fear of offending God , because of his mercy , 1 Pet. 1. 17. Psal. 130. 4. 3. A contempt , or a base account of all worldly things , in respect of Christ Jesus , Phil. 3. 7 , 8. 4. A love of God in Christ , which is as strong as death , and as a fire that cannot be quench'd , Cant. 8. 6. 5. An fervent zeal to Gods glorie , Rom. 9. 3. 6. An anguish of minde for our own sins ; and also for the sins of others , Psal. 119. 136. 2 Pet. 2. 7 , 8. 7. An exceeding great joy in the holy Ghost , Rom. 14. 17. The sixth part of inherent holiness , is sanctity of body . By this in the power of the holy spirit , the body is made a fit instrument for the Soul to accomplish that which is good by it , Rom. 6. 19. Of Repentance , and fruits thereof . Repentance doth follow Faith and sanctification , and yet in such as are converted it doth first manifest it self . Repentance is when a sinner turneth to the Lord , Act. 26. 20. Ezek. 33. 11 , 19. 1 Joh. 3. 3. Repentance is then true , when as any one , by the motion and instinct of the holy Ghost , doth purpose , will , desire , and endeavour , to forsake his sins , and to turn unto the Lord , and to become a new man , Psal. 119. 112. Act. 11. 23. The fruits of repentance is Christian conversation , in which we bring forth fruits worthy amendment of life , Matth. 3. 8. A Christian conversation is such a course of life , as in which we do follow Christs example , & through the power of his spirit dwelling in us , perform new obedience to God , Matth. 11. 29. 1 Pet. 4. and 2. 21. and 3. 10 , 11. Of new obedience . The parts of new obedience are these . 1. The denial of our selves , Matth. 16. 24. 2. The profession of Christ . The denial of our selves consisteth . 1. In Christian warfar . 2. In the patient bearing of the Cross . The parts of Christian warfar are . 1. The preparation to the battel . 2. The combat . The preparation to the battel consisteth in the use of the compleat armour of God , Eph. 6. 13. The pieces , or parts of the compleat armour of God are these . 1. Truth , Eph. 6. 14. 2. Justice and righteousness , Eph. 6. 14. 3. Evangelical obedience , which is the shoeing of the feet with the shooes of the preparation of the Gospel of peace , Eph 6. 15. 4. Faith , ( Eph. 6. 16. ) as the shield whereby we must quench all the fiery darts of the wicked . 5. The sword of the spirit , which is the word of God , Eph. 6. 17. 6. The Helmet of salvation , Eph. 6. 17. 7. Continual , and fervent prayer with watching and fasting , Eph. 6. 18. 1 Pet 5. 8. The Combat is a mutual conflict of them that fight spiritually . The Combatants , or Warriours are the Tempter , and the Christian Souldier , Eph. 6. 12. The tempter is the Prince of the power of the air , that is , the Devil and his Angels , which are spiritual wickedness in high places . Their helpers are the flesh and the world . The conflict of all these enemies is temptation , by this they do provoke a man to commit such wickedness , as is hurtfull to the salvation of his Soul , 1 Pet. 2. 11. In the Souldier we must consider his resisting , and his fall . Resisting is an action , whereby the Souldier through grace working inwardly in him , doth withstand temptation , 1 John 2. 14. 1 Pet. 5. 8. Eph. 6. 16. Psal. 91. 13. The Souldier must strengthen , and confirm himself with these preservatives . 1. When a man is tempted to sin , he must not onely abstain from it , but also earnestly love , and follow after the contrary , viz. righteousness , and holiness , 1 Pet. 5. 9. Eph. 4. 27. Jam. 4. 7. 2. He must never consent to Sathans words , whether he speak truth , ( Mark . 1. 24. ) or accuse falsly , ( Joh. 8. 44. ) or flatter dissemblingly , Act. 16. 17. 3. He must look for one temptation after another , and then especially when his enemy seemeth to be at rest with him , as though he had made a truce with him . For , Sathan is such an enemy , as will never make an end of his malice , 1 Pet 5. 8. The fall of the Souldier is then , when he fainteth through infirmity , and as being subdued by the power and violence of his enemy , Gal. 6. 1. The remedy for the restoring a man thus fallen , must be by instructing him in the spirit of meekness , Gal. 6. 1. Here for encouragement every man may remember this for his comfort . 1. That in whomsoever there is a willing heart , That man shall be accepted for that grace which he hath , and is manifested in the willingness of his heart , & not for that which he hath not , 2 Cor. 8. 12. 2. He that will live godly in Christ must always remember in all these things , that the power of God is made perfect through our infirmity , 2 Cor. 12. 9 , 10. Of the assaults in this Combat . 1. The Devil assaults a man about his effectual calling . The temptation here is this . The Devil striveth to blinde a mans minde , and to harden his heart , least the word of God should work in him to salvation , Matth. 13. 4. to the 19. This temptation must be resisted by giving ear , and endeavouring to receive the word , that so through the spirit of God it may be grafted in our hearts , and spring in us , Luke 8. 15. Heb. 4. 2. Jam. 1. 21. Preservatives for the resisting of this temptation are these . 1. Meditate on the power , and use of the word , Eccles. 1. 17. and 5. 1. 2. Attend diligently unto it with thy minde , Acts 16. 14. 3. Hunger after it with the longing desires of the heart , Joh. 7. 37. 4. Labour to be pure in life , Psal. 26. 6. 5. Cast away evil affections , Jam. 1. 21. 6. Be doers of the word , Jam. 1. 22. 7. Consent always to the truth of the word preached , Act. 2. 37. 8. With David hide , or treasure up the word of God in your hearts that you sin not , Psal. 119. 11. 9. Reverence , and tremble at the presence of God in the assembly of the Church , Isai 66. 2. Act. 10. 33. In the hearing of the word the fall is coldness in hearing , or receiving of it , or else a falling into errours . The remedy here is to restore by the spirit of meekness , and that , because we our selves are also subject to be tempted , and thus doing is to bear one anothers burthens , and to fulfill the Law of Christ , Gal. 6. 1. 2. The second Assault . The second assault is concerning Faith . The temptation here is this , the Devil putteth it into the heart of a godly man that he is not elect , that he is not justified , that he hath no Faith , and that therefore he will be condemned for his sins , Matt. 4. 3. To weaken a mans Faith , the Devil will take occasion to tempt him . 1. From his adversities , dangers , losses , persecutions , and grievous offences . Thus he dealeth with David , Psal. 73. 12. and Job 13. 23 , 24 , 25. 2. From the remembrance of sin past , Job 13. 26. 3. From a feeling of death , even already at hand . Here resistance must be thus made . In the power of true Faith , we must apply Christ , and all his benefits to our selves . Thus I assuredly believe that I shall not be condemned , that I am elected , and justified in Christ , and I am out of all doubt that all my sins are pardoned , Isai 53. 11. Rom. 8. 38 , 39. In this temptation the preservative from the fall is stedfastly to look unto , and rely upon Christ , the object of our Faith , Phil. 3. 12. to the 14. Joh. 3. 14. The fall upon this temptation is doubtfulness , and distrust of Gods mercy , and of our own elections , as in David , Ps. 76. 6 , 7 , 8. and 21. 1. The remedies to recover this fall are 1. The powerfull operation of the holy spirit in encreasing Faith , and stirring of it up , Phil. 1. 6. Luk ▪ 17. 5. 2. Holy Meditations , as 1. That it is the commandment of God that we should believe in Christ , 1 Joh. 3. 23. 2 That the promises of the Gospel exclude none , but those that exclude themselves , Isai 55. 1. Matth. 11. 28. Joh. 3. 15. 3. That doubtfulness , and despair are most grievous sins . 4. That with Abraham we must under hope believe against hope , Rom. 4. 18. 5. That the mercies of God , and the merits of Christs obedience do belong unto all those that believe , Isai 54. 10. Ps. 103. 11. 1 Joh. 2 , 1. 2. Ps. 130. 7. 6. That God measureth the obedience due unto him more by the affection , and true desire of the heart to obey , than by the external act , and outward performance of obedience , Rom. 8. 5 , 7. and the 7. 20 , 21 , 22. Malach. 3. 17. 7. That when one sin is forgiven , all ▪ the rest also are forgiven ; For , forgiveness being once given without any limit of time , is given for ever , Rom. 11. 29. Act. 10. 43. 8. That Grace and Faith are not taken away by sins of infirmity ; but they are hereby declared , and made manifest , Rom. 5. 20. 2 Cor. 12. 7 , 8 , 9 9. That God works by contrary means , and his power is made perfect through weakness , 2. 12. 9. The third Assault . The third assault is concerning sanctification . Here the temptation is a provoking to sin . The Devil provoketh to sin according as he findeth a mans disposition . Secondly , as occasion offereth it self , thus he provoked David to number the people , 1 Chron. 21. 1. And Judas to betray Christ , John 13. 2. Here the Devil to further his temptation will diminish the sin , that he would have a man commit , and that 1. Either by closely objecting to us Gods mercie . Or 2. by covering and hiding from us the punishment due to sin . Helps by which the Devil furthereth himself in his temptations , are 1. The flesh . The flesh lusteth against the spirit , 1. by getting evil motions and affections , 2. by overwhelming and oppressing good intents and motions , Gal. 5. 17. to the 21. Jam. 1. 14. 2. The World . The World helpeth the Devil by its pleasure , profit , honour , evil examples , by which the Devil laboureth to bring men into disobedience and sin , Ephes. 2. 3. 1 John 2. 16. These temptations may be resisted by desire of the holy spirit , for it worketh good motions and affections in the faithfull ; And it doth drive forth evil motions , Gal. 5. 22. 26. We may strengthen our selves in resisting thus : 1. If we count no sin light , or small , Gal. 5. 9. Rom. 6. 23. 2. If we do avoid all occasions of sin , 1 Thes. 5. 22. Judge 23. 3. We must accustom our selves to subdue the less sins , that so we may the more easily overcome the greater , Rom. 13. 4. 4. We must ever employ our selves in employments , good and warrantable by the word of God . 5. We must oppose against the rebellion , and loosness of our flesh . 1. The Law . 2. The judgements of God . 3. The last judgement . 4. The glorious presence of God , and the like , Prov. 28. 14. Gen. 39. 9. Remedies against unjust anger , and against private desire of revenge are these . 1. If we do consider that injuries happen unto us by the appointment of the Lord for our good , as David speaketh of Shemei cursing him , 2 Sam. 16. 10. 2. If we consider that God of his goodness forgiveth us more sins than it is possible for us to forgive men . 3. If we consider that it is the duty of Christian love to forgive others . 4. If we consider that they are the redeemed of Christ as well as we , and that therefore we must not desire to destroy them . 5. If we consider that we are in danger of the wrath of God , if we suffer our anger to burn against our brother , Matth. 6. 14. 6. If we consider that we do not rightly understand the circumstances of the facts , or what the minde , or purpose was of those against whom we swell . Remedies , or bridles against wrath are these : 1. If we do imitate the Lord in mercy , who doth bear long with the wicked , Matth. 11. 29. 2 Pet. 3. 9. 2. If we make a pause , or a delay betwixt our anger and the execution of it . 3. If we go out of the place where those are with whom we are angry . 4. If we endeavour to avoid contention , both in word and deed . 5. If we will but oft meditate on this , that he shall have judgement without mercy that sheweth no mercy , and that mercy rejoyceth against judgement , Jam. 2. 13. Remedies against desires of riches and honour are these : 1. If we consider , that in famin God doth quicken and revive those that fear him , Psal. 33. 18 , 19. 2. That godliness is great gain , 1 Tim. 6. 6. 3. That we are not to make our abode upon the earth , but travelling through the world to Heaven , and waiting here for the resurrection , and inheritance of eternal life . 4. That we are here servants of God , and that he therefore will provide us conveniencies . 5. That ambition and pride blindeth a mans minde , and thus maketh his downfall greater . An ambitious man feareth to be humbled , least he should not be exalted . 6. That pride , and ambition brought ruin upon mankinde even in Paradise . 7. That he robs God of his honour , that taketh that glory to himself , which is onely due to God . Remedies against the desires of the flesh are these : 1. If we consider , that none can be Christs Disciples but those that live in a continual self denial , Luke 9. 23. 2. That those that are of the spirit ought always to savour the things of the spirit , Rom. 8. 15. 3. That those which walk after the flesh , shall die , Rom. 8. 13. 4. That , even here ; for holiness and righteousness , we ought to walk as Citizens of the Kingdom of Heaven , Phil. 3. 20. 5. That our bodies are the Temples of God , 1 Cor. 3. 16. 6. That our Members are Members of Christ , 1 Cor. 6. 15. 7. That we must not grieve the spirit of God which dwelleth in us , 1 Cor. 6. 16. Rom. 8. 9. Eph. 4. 30. In these temptations by the flesh the fall is , any offence through infirmity , which a man by these temptations of Sathan is overtaken withall , Gal 6. 1. In these falls Sathan will much aggravate , and make greater the offence committed than it is . And he will also terrifie the offendour with the judgements of God , Matt. 27. 3 , 4 , 7. Here the remedy is To renew our repentance . The beginning of this repentance is godly sorrow , or sorrow towards Godward , 2 Cor. 7. 9 , 11. The fruits of this repentance are seven . 1. A purpose , and endeavour to live according to the rule of Gods word . 2. Confession of sins before God , and an earnest entreaty of pardon for the offence at his hands , Ps. 32. 5. 2 Sam. 12. 3. 3. An holy indignation against a mans a self for his offence . 4 A fear , not so much because of the punishment , as least God should be highly displeased with the sin , Ps. 130. 3. 5. A desire to be delivered from sin , and to be fully renewed in life . 6. A fervent zeal to love God , and to embrace , & keep his Cammandments . 7. A holy revenge , which a man must take of himself for the taming , & subduing of his flesh , least afterwards he should again fall into the same offence . The second part of self-denial is , The patient bearing of the Cross . The Cross is nothing else but that measure of afflictions , which every faithfull man , by the will of God , passeth under , in his travelling through the World to Heaven , Matth. 16. 24. Colos. 1. 24. No man is to seek affliction , or to multiply his own troubles , but when God layeth affliction upon a man , he is to bear it willingly , and patiently , Colos. 1. 11. Luke 21. 19. Patience is thus strengthened . 1. By the holy Ghost , Phil. 4. 13. and 1. 29. 2. By holy Meditations . As 1. That afflictions come not to a Faithfull man by chance , but through the counsel and providence of God , Gen. 4 5 ▪ 4 , 5. 2 Sam. 16. 10. Psal. 119 71. The afflictions of the godly are inevitable , Act. 14. 22. Matt. 7. 14. Joh 16. 33. 2 Tim. 3. 12. Secondly , That though they be grievous , yet they are good and profitable , in that by them we are humbled for our sins before God , and obtain peace , and holiness of life , 2 Cor. 1. 9. Isai 26. 16. Hos 5. 15. Psal. 78. 34. Jer. 31. 18. Heb. 2. 10. and 12. 11. Ps. 30. 5. Joh. 15. 2. 1 Pet. 1. 6. 2 Cor. 1. 4. Rom. 5 ▪ 3. Afflictions in the godly are signs of their adoption , Heb. 12. 6 , 7. It is a praise for the godly to do well , and for it to suffer evil patiently at the hands of the wicked , 1 Pet. 2. 20. They are a godly mans high-way to Heaven , Jam. 1. 12. 2 Cor. 4. 17. Thirdly , That God hath promised favour and mitigation of punishment , his presence in them , and deliverance from them , 1 Cor. 10. 13. Phil. 1. 29. 2 Sam. 7. 14. Ps. 50. 15. and 121. 4. Isai 43. 2. Fourthly , That in all our troubles and afflictions , we do but take part in that which Christ our Lord hath suffered before us , 1 Pet. 4. 13. 2 Cor. 4. 10. Colos. 1. 24. Fifthly , That in all our afflictions we have Angels ministring for our defence and comfort , Ps. 34. 7. 2 Kings 6. 16. The Prophet Elisha saw the Mountain full of Angels for his defence . So much for the denial of our selves . The second part of new obedience is the profession of Christ . This profession doth concern either Christ himself , or us his Members . The profession of Christ , which doth directly concern Christ from us , is , 1. Either continual , or 2. In time of danger . 1. Our continual profession , which doth directly concern Christ , is the calling upon the name of God ; this is a duty that is always required of us in the name of him our Mediatour , 1 Cor. 1. 2. Act. 9. 14. Colos. 3. 17. Gods name is called upon , 1. by prayer , or 2. thanksgiving , Phil. 4. 6. Prayer hath two parts , 1. Petition , 2. Assent . Petition is an asking things necessary at the hands of God in the name of Christ , according to the rule of Gods word , 1 Joh. 5. 14. In every petition we must express a sense of our wants , and a desire of the grace of God to supply those wants , 1 Sam. 1. 10 , 15 , 17. Dan. 9. 4 , 20. Ps. 130. 1. and 143. 6. By assent we do believe , and profess before God our belief , that he in his due time will grant us our requests , which we have made unto his Majesty , 1 John 5. 14 , 15. Matth. 6. 1. Though the faithfull may discover many infirmities in their prayers , yet they have a notable sense of Gods favour , Psal. 6. 1 , 2 , 3 , 4. and 8. 9 and 16. 7. and 20. 5. and 3 5. 9 , 8 , 20. And especially when they do pray zealously , Jam. 5. 16 ) And when they do pray often to the Lord . Examples of infirmities discovered in prayer . Zacharias feared when he prayed , Luke 1. 13. Jonah was displeased and angry , Jonah . 4. 12. Thanksgiving is a calling upon Gods name , by which we do with joy and gladness of heart praise God for his benefits ; Either received , Ephes. 5. 20. or promised , Psal. 36. 8 , 9. Collos. 3. 16 , 17. This for the continual profession of Christ . 2. Our profession of Christ in time of danger , is either , 1. In word , or 2. In deed . Profession of Christ in word , is called Christian Apology , or the confession of Christ , as Rom. 10. 10. Psal. 22. 22. Christian Apology , or profession of Christ in word is , when with fear and meekness we are always ready to confess the truth of Christian Religion as often as need requireth , and that in the presence of unbelievers , that the name of God may be glorified , 1 Pet. 3. 15 , 16. Act. 7. 1. to the end . We are not bound to make this confession of our faith before unbelievers that are past all hope of repentance ; For holy things must not be given unto Dogs , Matt. 7. 6. Profession of Christ in time of danger indeed ; is called Martyrdom . Martyrdom is an undergoing of the punishment of death , for the profession of Christ in the Doctrine of Faith , and for Justice , and for the salvation of the brethren . For Justice , John Baptist was beheaded of Herod , Mark . 6. 18. 27. 28. Christ laid down his life for us , so ought we , if need require for the brethren , 1 John 3. 16. For maintaining the Doctrine of Faith , Stephen was stoned , Act. 7. 59. And yet this doth nothing let Christians the using of all holy security , for the safety of their own lives . For ( as Christ hath shewed in the Gospel . ) It is lawfull for Christians in times of persecution , if they finde themselves not sufficiently resolved , and strengthened by the holy Spirit to stand , to fly from place to place for the security of their lives , Matt. 10. 23. Joh. 10. 39. This Christ did , and advised his Disciples to do the like . Upon such occasions as these , Paul fled to Tarsus , Act. 9. 30. And upon like occasions Eliah fled for his life from Jezabel , 1 Kings 19. 3 , 4. Thus much for the profession of Christ , which concerneth Christ himself . The profession of Christ , which concerneth his Members , is , either , 1. Edification , or 2. Alms. Edification is every particular duty of us towards our brethren , which may further them in their growing up in Christ , and Unite them more surely to him , Rom. 14. 19. To edification belong these things : 1. To give good example , Matt. 5. 16. 1 Pet. 2. 12. 2. To exhort , Heb. 3. 13. Rom. 1. 12. 3. To comfort , 1 Thes. 5. 14. and 4. 18. Jam. 5. 16 , 20. 4. To admonish , Rom. 15. 14. 1 Thes. 5. 14. They do observe a holy manner of admonishing , who do ever admonish in the spirit of meekness , and so , as if they themselves were guilty of the like infirmities , and of such faults , as they do certainly know by them whom they admonish out of Gods word , Gal 6. 1. Matt. 7. 5. 2 Tim. 4. 2. Matt. 18. 15. Rom. 15. 14. Levit. 19. 17. Alms , or relief is that , whereby the rich out of their abundance ought freely , largely , and with open hands to supply the wants of the poor , and that to the utmost of their ability , and sometimes beyond it , 2 Cor 8. 3. Acts 2. 44 , 45. In the days of the Apostles all those that were converted to the Faith by the powerfull operation of the holy Spirit , esteemed no worldly thing they had their own , but held all their worldly store , Treasures , and inheritances in common ; yea , they sold their possessions and goods , and parted them to all men as every one had need . So much for Edification & Alms. The fourth degree of the Declaration of Gods love , is Glorification , Rom. 8. 30. Glorification is the perfect transforming of the Saints into the image of the Son of God , Phil. 3. 21. 1 Cor. 15. 14 , 49. Psal. 17. 15. Glorification is begun in this life , and exceedingly enlarged at the day of death , and will be fully , and throughly perfected at the general resurrection in the last day : death of the faithfull is a sleep in Christ ; In this sleep the Soul is for a time severed from the body , 1 Cor. 15 ▪ 17. Act. 7. 60. The body lieth in the earth and seeth corruption , and at length is raised to greater glory than at first it had , 1 Cor. 15. 36. The Soul is severed from it , that being fully sanctified it may immediatly upon its departure from the body be transported to Heaven , Luke 13. 42. ●3 . Rev. 14. 13. Remedies against death , or the fear of it are these : 1. If we consider that it is nothing else but a freeing of the faithfull from the Tyranny of the world , flesh , and Devil , and a placing of them safe under the shadow of the wings of Christ . 2. If we consider that death , and the grave are sanctified to us through the death of Christ . 3. If we do consider that Christ is gain unto us as well in death as in life , Phil. 1. 21. 4. If we consider that the pains of death are nothing to the comforts after death . 5. That we shall see God in the brightness of his glory and Majesty , and be received into the company of glorified Spirits , in Heaven . 6. That our Souls shall be clad with glorie instead of our bodies , 2 Cor. 11. 5. 7. That we are by it free from all the power of the Serpent , and of the sting of death , 1 Cor. 15. 55. Heb. 2. 15. 8. If we do not so much think of our death as exactly , and diligently consider our life ; For he that liveth well cannot die ill , and he that liveth ill doth seldom die well . 9. That the Angels of God are ready to carry our Souls into Heaven , so soon as they do depart from our bodies . And our Souls being by them brought into Heaven shall there magnify the name of God ; And shall there wait for , and pray for the consummation of the Kingdom of glorie , and for the full and perfect felicity of body & Soul , Rev. 5. 8 , 9. and 14. 2 , 3. and 6. 10. The estate of the Elect at the last judgement . The manner of the last day is this . 1. Immediatly before the coming of Christ , the powers of heaven shall be shaken , the Sun and Moon shall be darkened , the Stars shall fall from Heaven , Matth. 24. 29 , 30. Then the elect and faithfull seing this , shall lift up their heads and rejoyce . But at this sight the Reprobate shall fear and tremble , Luke 21. 26 , 28. 2 Tim. 4. 8. 2. The Heavens being on fire , shall suddenly pass away with a great noise , and the Elements shall melt with fervent heat , and the earth , and the works therein shall be burned up , 2 Pet. 3. 12 , 13. At the same time when all these things shall come to pass , the sound of the last Trumpet shall be heard sounded by the Arch-Angel , Matt. 44 31. 1 Thes. 4. 16. Then shall Christ the Lord come suddenly in the Clouds with power and glory , and great train of Angels , Matt. 24. 30. 1 Thes. 4. 17. 3. At the sound of this Trumpet all the dead shall rise . And those that are found alive shall be changed in the twinckling of an eye , which change shall be in stead of death , 1 Cor. 15. 51 , 52 , 53. Then shall all the bodies of the elect and faithfull be glorified , and made glorious like the body of Christ ; Then , their bodies shall be spiritual , immortal , glorious , and free from all infirmity , 1 Cor. 15. 43 , 44. 4. They being all thus gathered together before the Tribunal seat of Christ , he will forthwith place the elect at his right hand , and the reprobate at his left hand ; Then will he say , come ye blessed , to the elect , and they shall be taken into Heaven , and he will say , go ye cursed , to the reprobate , and they shall be cast into Hell , Matth. 25. 33. 1 Thes. 4. 17. Rev. 20. 15. The state of the Elect after the last judgement . The last judgement being finish'd the elect shall immediatly enjoy an everlasting blessedness in the Kingdom of Heaven . Blessedness is that , whereby God himself is all in all his elect , 1 Cor. 15. 28. This is the reward of the good works of the faithfull , their works being accepted of God for the merit of Christs righteousness imputed to them , Rom. 6. 23. 2 Tim. 4. 8. Rev. 22. 12. Blessedness doth consist in eternal life , and perfect glory . Eternal life is that fellowship with God , by which himself is life unto the elect , through the Lamb Christ Jesus , John 14. 23. 1 John 4. 15. Rev. 2● . 3 , 23. and 22. 2 , 5. For , in the Kingdom of Heaven they shall neither need meat , drink , sleep , air , heat , cold , physick , apparel , or the light of the Sun , Moon , or Stars . But in the stead of all these they shall have in them Gods holy spirit , by which they shall immediatly most gloriously be quickned for ever , Revel. 21. 3 , 23. and 22. 2 , 5. 1 Cor. 15. 45. Rom. 8. 11. Perfect glory . — Is that wonderfull excellency of the elect , by which they shall be in a far better state than any tongue can utter , or any heart can here wish , or think . This glory consisteth in these things : 1. We shall see God face to face , we shall ever behold his face ; which is , his glory and his Majesty , Rev. 22. 4. Psal. 17. 15. 2. We shall be most like to Christ , that is , we shall be just , holy , incorruptible , glorious , honourable , beautifull , strong , mighty , nimble , 1 Joh. 3. 2. Phil. 3. 21. 3. We shall ever inherit the Kingdom of Heaven , for the new Heavens and the new Earth shall be our inheritance , 1 Pet. 1. 4. Matth. 25. 34. Revel. 5. 10. and 2● . 7. The fruits of this blessedness are : 1. Eternall joy . 2. The perfect service of God , Ps. 16. 11 , 36 , 8 , 9. The parts of this service are : 1. Praise , 2. Thanksgiving , Rev. 5. 12 and 19. 5 and 11. 17. The manner of performing this service is this : We shall immediately worship God , by God himself ; For in Heaven there is neither Temple , Ceremony , nor Sacrament ; For God and the Lamb is the Temple thereof , and God himself together with the Lamb shall supply all , Rev. 21. 22. And this service shall be dayly , for ever , and without intermission , Rev. 7. 15. A Corolary , or the advantage , over-plus , or last conclusion . GOd in thus saving the elect , doth clearly set forth his Justice and his mercy . His Justice appeareth in , that he punisheth the sins of the elect in his Sons own person . His mercie appeareth , in that he pardoneth their sins for the merits of his Son , Ephes. 1. 18 , 19 , 20. and 3. 18. 19. These things the Lord hath thus decreed , and in his good time he will accomplish them , to the glorious praise of his name , Pro. 16. 4. The Lord hath made all things for himself ; yea , even the wicked for the day of evil . Of the Decree of Reprobation . The decree of Reprobation is that part of predestination , by which God , according to the most free , and just purpose of his will , hath determined to reject some to eternal destruction and misery , and that for the praise of his Justice , Rom. 9. 21. 1 Pet. 2. 8. Jude 4. 1 Thes. 5. 9. In the Scriptures , Cain and Abel , Ishmael and Isaac , Esau and Jacob are propounded to us as Types of mankinde partly elected , partly rejected . The decree of damnation is not here absolutely set down , as that we should think that any man is condemned by the meer , and alone will of God , without any causes inherent in themselves . The decree of God is secret , it doth arise onely from the good pleasure of God . It is unsearchable and adored by the Angels . It is not known , but by that which followeth it , namely by the effects therof . Of the execution of the Decree of Reprobation . The beginning and the foundation of the execution of this decree of reprobation is the fall of Adam . He by his fall made himself , and his posterity subject , both to sin and damnation , Rom. 5. 12 , 13. Rom. 6. 23. and 11. 32. God so hath decreed to condemn some , as that notwithstanding all the fault and desert of condemnation remaineth in themselves , for they fall into sin , and God hateth them for their sins . This hatred which God hath to man cometh by Adams fall ; And it is neither an antecedent , nor a cause of Gods decree , but it follows the decree as a consequent . Reprobates are some of them called , by an uneffectual calling , and some of them are not called at all . In those that are called by an uneffectual calling Gods decree of reprobation hath three degrees in its execution . 1. An acknowledgement of Gods calling . 2. A falling away again . 3. Condemnation . 1. The acknowledgment of Gods calling is , when Reprobates do for a time subject themselves to the calling of God , which calling is workt by the preaching of the word , Matth. 22. 14. There are of the acknowledgement of Gods calling five degrees . 1. An enlightning of their mindes , whereby they are instructed of the holy Ghost , that they may understand and know the word , Heb 6. 4. 2 Pet 2. 20. 2. The second degree of the acknowledgement of Gods calling , is a certain kinde of penitency , by this penitency the reprobate do acknowledge their sins , as did the Children of Israel , Deut. 1. 41. And are pricked with a feeling of Gods wrath for sin , as was Cain , Gen. 4. 13. And they are grieved for the punishment of sin , as was Ahab , 1 Kings 21. 27. And do confess their sin , as did Judas , Matth. 27. 3. And do acknowledge God to be just in punishing of sin , Num. 23 ▪ 10 And do desire to be saved , as Baalam , Numb. 23. 10. And do in their misery and afflictions promise repentance , saying , we will sin no more , Psal. 78. 32 , 33 , 34 , 35. 3. Degree of the acknowledgement of Gods calling is : 1. A Temporary Faith , for a reprobate is content with a general Faith , he doth confusedly believe the promises made in Christ , but he doth never apply the promises of God to himself ; Nay , he hath no purpose to desire , or endeavour to apply the same ; he hath no wrestling , or striving against security , carelesness , or distrust , he believeth that some shall be saved , but not particularly that he himself shall be saved , Jam. 2. 29. Matt. 13. 20 , 21. Joh. 2. 23 , 24. 4. The fourth Degree of the acknowledgement of Gods calling is : A tasting of heavenly gifts , as of 1. Justification , 2. Of sanctification , 3. Of the powers , and virtues of the world to come . This tasting of heavenly gifts is a sense in their hearts , by which they do feel and perceive the excellency of Gods benefits , but they do not enjoy the same ; For they do not feed on these banckets , nor are they nourish'd by them , but they do onely taste of them , Heb. 6. 4 , 5. 5. The fifth Degree of the acknowledgement of Gods calling is : 1. An outward holiness of life for a time , under this is comprehended a zeal in the profession of Religion , 2. A reverence and fear towards God , 3. An amendment of life in many things , as it was in Herod , Mark . 6. 20. and in Simon Magus , Acts 3. 13. 2. Degree of the execution of the decree of reprobation in those that are called by an uneffectual calling is : A falling away again after calling , this cometh to pass after this manner . 1. The reprobate is deceived by some sin . 2. His heart is hardened by the same sin . 3. His heart being hardened becometh wicked , and perverse . 4. Upon this followeth unbelief , so that he will not consent unto Gods word , though he heareth it , & knoweth it . 5. There doth immediatly upon this unbelief follow an Apostasie , or a falling away from Faith in Christ , Heb. 3. 12. 13. 1 Tim. 1. 19. Apostasie is sometimes a sin against the holy Ghost ; The sin against the holy Ghost is so called , because it is done contrary to the illumination of the holy Ghost : It is a set , and a stubborn , obstinate malice done knowingly , against God and against Christ , and that after illumination , or enlightning by the holy Spirit , Heb. 10. 29. It is a general , or totall defection , and Apostasie from God , after enlightning by the holy Spirit , out of meer stubborness , and malice of heart , Heb. 10. 29. and 6. 5 , 6. It is hard to know when a man committeth this sin , 1. because the root of it , which is malice , lurketh secretly in the heart , and therefore it cannot be easily discerned . This sin is not found in all the reprobates , because many of them die before they are enlightned by the holy Spirit of God . Those that commit this sin do never repent , and therefore can never receive pardon . The elect cannot commit this sin , therefore those , who do feel in themselves a sure Testimony of their election need never dispair . After Apostasie followeth pollution , which is the very fulness of all iniquity , and it is altogether contrary to sanctification , Gen. 15 16. He doth not Apostatise , nor sin against the holy Ghost ▪ that in time of persecution doth either rashly , or for fear deny Christ , for Peter thus for fear did deny Christ , Matth. 29. 73 , 74 , 75. He that doth ignorantly persecute the Church as did Paul , doth not sin this sin , 1 Tim 1 13. And as did the Jews , Act. 3. 17. and 2. 37. 3. The third degree of the execution of the d●cree of reprobation in those that are called by an uneffectual calling is : Damnation , by which they are delivered up to eternal punishment . The execution of damnation beginneth in death , and is finish'd in the last judgement , Luke 16. 22 , 23. The execution of the decree of reprobation in those which are not called ▪ is this : 1. They have by nature ignorance and vanity of minde , Eph. 4. 18. 2. Hardness of heart followeth this , by which they do become void of all sorrow for their sins , Ephes. 4. 18. 3. There doth follow this hardness of heart a reprobate sense , that is , an extinguishing of the natural light of reason , or of the judgment of good & evil . And 4. when the heart doth cease to sorrow for sin , there doth follow a committing of sin with greediness , Eph. 4. 19. 5. Upon this followeth pollution , which is the fulness of sin . And then 6. a just reward is given to all these , viz. fearfull condemnation , Eph. 4. 18. Rom. 1. 28. The estate and condition of reprobates when they are dead , is this 1. Their bodies being dead lie in the earth . 2 Their Souls are tormented in hell , Luk. 16. 25 1 Pet. 3 19. 2 Pet. 2. 4. And in the last judgement their bodies and Souls being united shall be cast into the most fearfull , and terrible fire of Hell , Matth 25. 41. Reprobates when they die do become sensless , and astonish'd like unto a stone , as did Nabal , 1 Sam. 25. 37 , 38. Or else they are overwhelmed with a terrible horrour of conscience , and with a despairing of their salvation , as if they were overturn'd and swallowed up , as with a gulf of the Sea , as Judas , Matth. 27. 5. Their condemnation is this : At the sound of the last Trumpet they that are alive shall be smitten with horrour , and with fear , and they shall be changed in a moment , and those of them that are dead shall rise again , and their bodies shall then be made immortal , and cast into eternal torments , Matth. 25. 41. Joh. 5. 29. 1 Thes. 4. 16. 17. Christ will pass this sentence of go ye cursed upon them , and this being by him pronounced against them , immediatly everlasting death shall follow . The manner of which is this : 1. They shall be separated from the glory , and presence of God , 2 Thes. 1 9. 2. They shall be punish'd with eternal confusion , and with bitter reproaches ▪ For , all their secret wickedness and sins shall be revealed , 2 Thes. 1. 9. Isai. 66. 24. 3. Their fellowship shall be with the Devil , and his Angels for ever , Matth. 25. 41. 4. Their bodies and Souls shall be tormented with horrour , and exceeding great anguish , through the sense and feeling of Gods wrath , which shall be poured out upon them for ever , Isai 66 ▪ 24. And by reason of their great tortures , their punishment is called Hell : fire , a worm , weeping , and gnashing of teeth , and outer darkness . Rev. 21. 8. Matth 13. 42. Isai 66. 24. A Corolary , or the advantage , over-plus , or last Conclusion . IN this , which hath been spoken concerning reprobation , the Justice of God in punishing sin doth appear . And from it ariseth Gods glory , which is the end of punishment . For this cause also every good Christian must in all things propound Gods glory , as the end of all his actions , Rom. 9. 14 , 15 , 16 , 17. 1 Cor. 10. 31. The Application of Predestination . How to discern , and judge of our own predestination . Rules : 1. All the elect in Gods good time are assured , and sure of their election in Christ to eternal life , Rom. 9. 14 , 16. John 15. 5 , 18 , 19. 1 Cor. 2. 12. 2 Cor. 13. 5. 2. The elect do come to the knowledge of their election by the effects of their election . 1. The effects of election are the Testimony of Gods Spirit , Rom. 8. 10. 2 The works of sanctification , 2 Pet. 1. 5. to the 10. 3. If any doubt of this Testimony , it may be known whether it doth come from the Spirit of God , or from her own carnal presumption , thus : 1. By a full perswasion which they shall finde in themselves , for the holy Ghost will not onely say it , but perswade them that they are Gods children . And the flesh can in no wise do this . 2 By the manner of this perswasion , the holy Ghost doth not perswade men that they are elect by reasons drawn from their own works , or worthiness , but by reasons drawn from the free grace , love , and favour of God . And this perswasion doth exceedingly differ from that which Satan useth . 3. By the effects of this Testimony , or perswasion ; For If this perswasion cometh from the holy Ghost , it is lively and stirring . But if it doth arise from carnal presumption , it is a dead and liveless perswasion . For all such as are truely perswaded that they are elected , and adopted Children of God , will love God , and trust in God , and call upon God with their whole heart . 4. If the Testimony of Gods Spirit be not so powerfull in the elect , then they may judge of their election by their sanctification , which is an effect of the holy Ghost , even as we may judge by heat , that there is a fire , though we see no flame . 5. We may know whether we be predestinate , or elect , or no , by these notable effects of sanctification . 1. By feeling our wants , and by bewailing , in the bitterness of our hearts , our offending of God by our sins . 2. By our continual striving against the flesh , by our resisting and hating the godly motions thereof , and if with grief we do think them burthenous and troublesom . 3. By an earnest and fervent desire of the grace of God , and of the merit of Christ , that thereby we may obtain eternal life . 4. By a true esteem of it when we have obtained it , even as a most precious Jewel , Phil. 3. 8. 5. By our love to Christians , to Ministers , to Brethren , and by our readiness to lay down our lives for them , and with them if need so require , Matth. 10. 42 1 Joh. 3 16. 6. By our earnest and fervent calling upon God , and that with hearty tears , in the sensible perceiving of those sins which we commit to his dishonour , and therefore may have just cause to think he may be displeased with them . 7. By a desire and love to the coming of Christ , and to the day of judgement , that there may be an end of the days of sin , 1 Joh. 4. 17. 8. By our flying all occasions of sin , and endeavour seriously to come to newness of life . 9. By our perseverance in such good actions and endeavours , and in such good thoughts as these , even to the last gasp of our lives . Luther saith , he that will serve God must believe that which cannot be seen , and hope for that which is deferred , and love God even then when he sheweth himself an enemy , and thus he must remain to the end . 6. If so be that the godly finde all these notable effects of the spirit feeble in them , and their Faith weak and faint , yet they must not doubt of their election ; but they must know that God doth thus try them , and therefore they must not be dismayed : for a weak Faith is sufficient to engraf them into Christ . 7. He that as yet feeleth none of these effects in his heart , must not upon this conclude himself to be reprobate , but he must endeavour by the reading of the word of God , and by the use of the Sacraments , and chiefly by fervent and earnest prayer to come to an inward sense of the power of Christ drawing him to himself by his Spirit , and thus to come to an assurance of his redemption by Christs death and passion . 8. No man can certainly say of himself , or of any other that he is reprobate , for God doth oftentimes prefer those to be in his Kingdom , which in the sight of men seem to be most estranged from his favour ; and above them also which in outward appearance , and in the judgement of men are the Children of the Kingdom ; Thus were the Publicanes and Harlots , preferred before the Pharisees by Christ , Matth. 21. 31. And many a man is called even at the eleventh hour . Matth. 20. 6. A notable example of this we have in the Thief upon the Cross ; Luke 23. 40 , 43. The uses of this Doctrine for instruction be these : 1. There is no justification by works , nor any works of ours that are Meritorious . For election is by the grace of God , and therefore justification also . In the work of Salvation , grace challengeth all to it self , Rom. 11. 5. 2 Tim. 1. 9. Phil. 1. 29. Rom. 3. 24. Tit. 3. 5. Ezek. 36. 27. Rom. 6. 23. 2. Hence we learn that judicial Astrology , or the foretelling of what men will be by the casting of their Nativities is false : For this doth determine such and such men shall be like in life and conversation , whom God in his predestination hath made unlike ; As for example , Jacob and Esau were born of the same parents , and almost in the same moment of time , and yet they were most unlike in disposition , and had divers events The like we may see in all Twins born at the same time . 3. Hence we learn that God is most wise , omnipotent , just , and mercifull , Rom. 11. 33. Eph. 1. 5. Here we are advised , 1. to fight against all doubtings & distrust of our Salvation , because it doth not depend upon our works , but upon Gods grace Luke 10. 20. Rom. 8. 33. 2. To humble our Souls under the mighty hand of God , because we are in his hand , even as clay in the hand of the Potter , Rom. 9. 20. 21. 3. To give all the glorie to God , as to whom alone it is due , 2 Thes. 2. 13. 4. To bear crosses , or afflictions patiently , Rom. 8. 29. And that because by this means we are conformed to Christ , and made like unto him , Phil. 3. 10 5. To do good works , and that because God hath created us in Christ Jesus unto this purpose , Eph. 2. 10. To whom with the Son and holy Spirit be all glory , honour & praise , now and ever , Amen . The end of the sum of Divinity . FINIS . Notes, typically marginal, from the original text Notes for div A54381e-1390 Joh. 17. 3. Simplenes of the nature of God . See Aug. l. 6. c. 4. de Trinitate . Gods nature . Its immutability . Its infinitness . Gods wisdom . Gods will . Quid vult . fieri de nobis , or in nobis . Quid vult . fieri a nobis . M. P. pag. 295. * ( i. e. ) V●lendo , velle . Nolendo nolle , or penitus nolle . Decretun Dei non tell it libertatem voluntatis sed ordinat . So M. P. Gods omnipotencie . Gods glorie . Gods blessedness . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Notes for div A54381e-3520 The creation . 2 Cor. 12. 2. * 2 Sam. 14. 17. Their knowledge . Ministery . Of Man . The place of his first habitation . His integrity . The fall of Angels . Their corruption . Degrees . Punishment . Mans fall . The manner of it . The greatness of it . Fruits and effects of it . Of sin by participation . Original sin . The remnant of Gods image in the minde after the fall . Increase of sin what it is . The remnant of Gods image in the Conscience ▪ The effects of the impureness of the Cōscience by Adams fall . The remnant of Gods image in the will . Actual sin . Examples of Actual sin of the minde . Actual sin of the Will and affections . Outward Actual sin . Degrees of sins of Commission . Tentation . Abstraction . * Inescation . ( i. e. To take by a bait . Conception . The birth of sin . Perfection of sin . Differences of sin of Commission . Consent , Sin of ignorance . Sin of knowledge . Presumptuous sin . Sin of knowledge with malice . Punishment of sin in this life . Punishment of sin at the last gasp . Election . The execution of the decree of Election . Gods Covenant . The Seals of the Covenant . Covenant of works . First Commandment . Affirmative part of it . Negative part . Second Commandment . Affirmative part of it . Negative part of it . Idolatry and Superstition . Effects of Hypocrisie . Magick ▪ a wicked Art . The foundation of Magick is a contract with the Devil . The Covenant with the Devil is either secret , or express . Divining . Necromancy . Pythonism . Working Magick . Enchantments . Charms . Third Commandment . Affirmative part . An Oath . Its parts . Its form . An Asseveration what it is ? Oath of Maids . Negative part . Superstitions . Palmestry . Astrology . M. P. p● Ibidem . Astrology draws mens mindes from the contemplation of Gods providence . Effects of the Sun & Moon . M. P. p. 44 ▪ Astrology concerning Nativities is wicked . Astrologers how they are reckoned of in Scripture . Fourth Commandment . Affirmative part . Ceremonial Sabbath . * How the Sabbath is moral . Negative part . Fifth Commandment . Affirmative parts . Negative part . Sixth Commandment . The Affirmative part . The lawfulness of truces and Covenants . M. P. p. 56 M P. p. 58 Negative part . Duels are unlawfull . The seventh Commandment . The Affirmative part . Rules to be observed in the use of diet . Rules for chastity . Cautions ●or pre●●rving ●urity . The Negative part . Fornication what it is . Adultery what it is . Occasions of lust , what they are . Eight Commandment . Affirmative part . Contentation . Thriftiness . Pledges are not to be exacted . Just Covenants must be performed . The Negative part . Of unjust dealing in heart . Of unjust dealing in deed . The oppressions in bargaining their kindes , Oppression by usury . Cautions in use , if it be at all lawfull . Punishment of Theft . Ninth Commandment . Affirmative part . It is lawfull to labour for a good name by Godliness . Negative part . How we may judge others . Objection ▪ Tenth Commandment . Affirmative part . The kindes of the motions , or thoughts of the heart . The Negative part . Vses of the Law . The Covenant of Grace . Of the Sacraments . M. P. p. 73 The ends of the Sacraments . M. P. p. 72 * ( i. e. ) Though a man hath never used the Sacraments . Sacraments & Sacrifices how they differ . The Sacraments are two Baptism . The parts of Baptism . The Lords supper . The degrees of the execution of Election . 1. The first degree of the Declaration of God's love is effectual calling . The Members Christ . Effectual calling the means of its execution . The hammers by which a stony heart is bruised . The five motions in the heart upon the work of Faith . Rules to know true Faith . The second degree of the Declaration of Gods love . Priviledges by Adoption . The third degree of the Declaration of Gods love . The parts of Inherent holiness . Illumination . 2. Part of inherent holiness , is sanctification of memory . 3 Part. Sanctification of cōscience . 4. Part. Sanctificaton of will . 5. Part. Sanctification of affections . The chief affections . 6. Part. Sanctification of body . Repentance . Its fruits . New obedience . Parts of self-denial . 1. Part of Christian warfar . The compleat armour of God . A Christians Combat . The Combatants . Confirmation of the Souldier , consisting in three things . Assaults in the Combat . The second Assault . The third Assault . Remedies against unjust anger , Against wrath . Against covetousness . Against the desires of the flesh . Second part of self denial . To strengthen patience . Afflictions are the godly mens high way to Heaven . The profession of Christ . Continual profession . Infirmities in prayer . Profession in time of danger ▪ Profession of Christ , as it concerneth his Members . Alms. Fourth d●gree of the Declaration of Gods love . Glorification . Remedies against death . The state osf the Elect at the last judgment . The state of the Elect after the last judgement . Eternal life what it is . Perfect glory what it is . The fruits of eternal life , and perfect glory . Notes for div A54381e-27570 A Cororaly . The Decree of Reprobation . The execution of this Decree . There are three Degrees of the execution of Gods Decree of reprobation . 1. Degree of the execution of the Decree of reprobation is the acknowledgement of Gods calling . 2. Degree of the execution of the decree of reprobation is a falling away after calling . 3. Degree or the execution of the decree of reprobation is damnation . The exec●●●●n of this decree , in those that are not called , & the state of reprobates whilest they live . Their estate when they are dead . Their condemnation . The manner of it . A Corolary . Rule . Rule ▪ Rule ▪ Rule . Rule ▪ Luthers saying . Rule . Rule . Rule . The uses of this Doctrine . The 〈◊〉 of the doc●● 
A09462	----	Satans sophistrie ansuuered by our Sauiour Christ and in diuers sermons further manifested / by that worthy man Maister William Perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a Christian. Perkins, William, 1558-1602. 1604 Approx. 265 KB of XML-encoded text transcribed from 103 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09462 STC 19747.7 ESTC S4051 34382875 ocm 34382875 29110 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09462) Transcribed from: (Early English Books Online ; image set 29110) Images scanned from microfilm: (Early English books, 1475-1640 ; 1902:9) Satans sophistrie ansuuered by our Sauiour Christ and in diuers sermons further manifested / by that worthy man Maister William Perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a Christian. Perkins, William, 1558-1602. [16], 186 p. Printed by Richard Field for E.E. and are to be sold at the signe of the Swanne in Paules Church-yard, London : 1604. Imperfect: tightly bound and with show-through. Signatures: A-M⁸, N⁶. Reproduction of original in: Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Devil -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Emma (Leeson) Huber Sampled and proofread 2004-08 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion SATANS SOPHISTRIE ANSVVERED BY OVR SAVIOVR CHRIST , AND in diuers Sermons further manifested by that worthy man Maister William Perkins . To which is added , a Comfort for the feeble minded : wherein is set downe the temptations of a Christian. In that he suffered , and was tempted , he is able to succour them that are tempted . Heb. 2. 18. LONDON , Printed by Richard Field for E. E. and are to be sold at the signe of the Swanne in Paules Church-yard . 1604. ❧ To the right Honorable Sir William Russell , Lord Russell , Baron of Thornehaugh , yonger sonne to that most Christian and Honorable Earle , Frauncis Earle of Bedford , with the vertuous Ladie his wife : Grace and Peace . RIGHT Honorable , as Iohn the Baptist was in one desert , so our Sauiour Christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . Iohn was with some men , Christ with none ; Iohn was with wild men , Christ with wild beasts ; Iohn was preaching , Christ praying ; Iohn was baptizing , Christ fighting ; Iohn was feeding , Christ fasting ; Iohn was encountring with Diuels incarnate , Christ did encounter with the Prince of those Diuels . From Iohn preaching in the desert , learne we diligence in our callings : from Christ tempted in the desert , see we troubles at our calling : a Many are the troubles of the righteous , but the Lord deliuereth them out of all . If it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt Christ and the Diuell . And as for Christ Iesus , you shall see him fasting , fighting , conquering . Fasting and an hungry , to shew he was man : fighting & encountring , to shew he was Messiah ; and conquering and triumphing , to shew he was God. And as for the diuell , you shall see him obiecting , answering , flying . Obiecting , that b Christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . In Christs temptations , we see the estate of the e Church ; in Satans assault , we see his malice to the f Church . Is Christ tempted ? thinke it not strange if we fall into g tēptations . For the griefe of the head , is the griefe of the h members : & the temptations of Christ , shew the temptations of i Christians . It is true of Christ , that k by many tribulatiōs he did enter into the kingdom of God : that l our High Priest was consecrated by afflictions , that so he must suffer and enter into his m glory . He is no sooner borne into the world , but he is a hunted by Herod ; baptized at Iordan , b but Satan sets on him ; a Preacher for repentance , but the c Scribes proscribe him ; to d worke miracles , but the Pharisees slaunder him . He is no sooner to suffer , but e the Diuell assaults him ; apprehēded , but the f Iewes deliuer him ; deliuered , but g Herod derides him ; derided , but h Pilate condemnes him ; condemned , but the souldiers i abuse him . Is he on the crosse ? the k people will not pitie him : is he risen ? the high Priests will l belie him . In a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . Thus the life of Christ was a warfare vpon earth , and the life of Christians must be a warfare vpon earth . We liue here in a sea of troubles : the sea is the world , the waues are calamities , the Church is the ship , the anker is hope , the sailes are loue , the Saints are passengers , the hauen is heauen , and Christ is our Pilot . When the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the Church of God be without trials . We begin this voyage so soone as we are borne , and we must saile on till our dying day . We do reade in Gods word of many kinds of temptations : God , Satan , Man , the World , & the Flesh , are said to tempt . God tempteth man to trie his obedience , Satan tempteth man to make him disobedient : men do tempt men to try what is in them : and man tempteth God , to trie what is in him . The world is a tempter , to keepe man from God : and the flesh is a tempter , to bring man to the Diuell . So God tempted Abraham a in the offering of his son : Satan b tempted Iob in the losse of his goods : a c Queene tempted Salomon in trying his wisedome : men d tēpted God by distrust in the desert : the world tempted Demas , e when he forsooke the Apostles : and the flesh tempted Dauid , f when he fell by adulterie . Doth God tempt vs ? take heed of hypocrisie : doth Satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt God ? take heed of inquiring : doth the world tempt man ? take heed of apostacie : doth the flesh tempt man ? take heed of carnalitie . But do we so ? are we warie of these tempters ? No , we are not , and therefore we fal . We fal on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . Of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . When we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath bene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the Tēpter hath bin there . Now of all other temptations , it pleaseth God to suffer his Church to be tempted with afflictions . It is neuer free either from the sword of Ishmael : which is a a reuiling tong : or the sword of Esau , a b persecuting hand . Neither was there yet euer Christian man found , who had not his part in the cup of affliction . We must drinke of the c same cuppe our maister did : d the disciple is not aboue his maister . The reasons why God doth visit vs thus with afflictions , are : 1. To humble vs. 2. To weane vs. 3. To winow vs. 4. To preuent vs. 5. To teach vs. 6. To enlighten vs. 7. To honour vs. 8. To cure vs. 9. To crowne vs. 10. To comfort vs. 11. To protect vs. 12. To adopt vs. And last of all , to teach & comfort others . To e humble vs , that we be not proud : f to weane vs , that we loue not this world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersitie : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : : to p protect vs , that he may guide vs by his Angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . Thus a Christian mans diet is more sowre thē sweet : his physicke is more aloes then honie : his life is more a pilgrimage then a progresse : & his death is more despised then honoured . This if men would thinke of before , afflictions would be as welcom to the soule of man , as d afflicted Ruth was to the field of Boaz. But because we looke not for them before they come , think not on Gods doing when they are come , and do desire to be happie both here and hereafter : therfore we can away with the name of Naomi , but in no case would we be called e Mara . We f see the sea , not the whale : the g Egyptian , not the saluation : the h Lions mouth , not him that stoppeth the Lions mouth . If we could see God in our troubles , as i Elisha did in his , then would we say : There are more with vs , then there are against vs. But because we do not , therefore at euery assault of the Assyrians , we say , as the seruant to k Elishah did : Alas maister , what shall we do ? and with the disciples : l Carest thou not maister that we perish ? Yet it is good for vs to suffer affliction . m Blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the Lord hath promised to thē that loue him . It is a commanded by God , b practised by Christ , c yeelded to by the Saints , d assigned by Gods prouidence , and good for vs each way . We are Gods e trees , we shall grow better by pruning : Gods pomander , smell better by rubbing : Gods spice , be more profitable by bruising : and Gods conduits , we are the better by running . Let vs suffer afflictions , they are f momentanie in respect of time : g fauors , if we respect Gods loue , and a meanes to bring vs to the kingdome of God. If they did consume vs , we might wish them an end : but they do purge vs , let vs be content . They h are Gods fan , we are Gods wheate : they are Gods boulter , we are Gods meale : they are Gods i flame , we are Gods bush : they are Gods k cords , we are Gods sacrifice : they are Gods f●rnace , we are Gods gold . The wheate will not be good without the fan , nor the meale without the bolter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sons : punishments , not trials , if we be slaues . Let vs then beare thē , they l will haue an end : ioy m will follow : they n shew vs our weaknesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . By them we a learn to repent vs of sin past , b to take heed of sinne present , and to foresee sin to come . By them we c receiue Gods spirit , d are like to Christ : are acquainted e with Gods power : haue f ioy in deliuerance : know benefite of prosperitie : made more hardie to suffer : and g haue cause to practise many excellent vertues . They cause vs ( as one saith ) to seeke out Gods promise : the promise to seeke faith : faith to seeke prayer : and prayer to find God. h Seeke , and ye shall find : i call , and he will answer : k waite , & he wil come . I am to write an Epistle , I must not be long . Iobs l messengers came not so fast on him : but Iobs afflictions may come as fast vpō vs. Hath Dauid slaine m a Bere ? he shall encounter with a Lion : hath he killed a Lion ? n he must fight with Goliah : hath he subdued Goliah ? he must make a r●ad vpon the Philistims : are the Philistims conquered ? o Saul wil assault him . Remēber Dauids troubles , and foresee what may be our troubles . The more righteous we are , the more manifold are our troubles : and the better we are , the better we may indure them . But as our troubles are many , so are our deliuerances many : God will deliuer vs out of all . He that deliuered p Noah frō the floud , q L●t frō Sodome , r Iacob from Esau , s Ioseph from Potiphar , Moses from Pharaoh , a b Israell frō Egypt , c Dauid from Saul , d Eliah from Acab , e Elysha from the Syrians , f Naaman from his leprosie , g Hezechiah from the plague , h the three children from the fire , i Daniel from the Lions , k Ioseph from Herod , the Apostles l from the Iewes , m and Christ from the Diuell : he , euen he will either deliuer vs frō trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. He , n he hath promised to do it , and he that hath promised , is able to do it . And this he doth sometimes by no meanes , sometimes by small means , sometimes by ordinarie means , sometimes by extraordinarie , sometimes contrarie to all meanes . By no o meanes he cured a creeple at Bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinarie meanes he was brought from the pinnacle : by meanes extraordinarie he was prouided for in hunger : r and contrarie to all meanes were the s three children preserued in the fornace of fire . I haue good cause to thinke of Gods gracious deliuerance , being my selfe deliuered frō a great trouble . Since the time I was vnkindly dismissed from my poore charge , where I would haue continued , if malice had not hindred me , I haue liued in an end of this City : dangerously in respect of the sicknesse ; poorely , in regard of maintenāce ; and painfully , in respect of my ministerie : yet ti● this time hath the Lord deliuered me : and 〈◊〉 Paule said : a he will deliuer me , if that he se● it be best for me . Let man therefore b comfort himselfe in the Lord : c after two dayes he will reuiue vs , and the third day he will raise vs vp againe : d Heauinesse may endure for a night , but ioy will come in the morning . e Doubtlesse there is a reward for the righteous : verily , f God retaineth not his wrath for euer . Could he ouercome the world , and can he not ouercome many troubles in the world ? Yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on Paules hand , and forthwith leaped off again , so one trouble shall leape vpon the righteous , and anon leape off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . If he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sins . Let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite 〈◊〉 he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intēded against vs. He is ouer vs by his prouidence , about vs by his Angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his Sonne . In him is our helpe , from him is our comfort , by him is our victorie , and for him is our trouble . a In thee haue I trusted , saith a king : b who euer was confounded that trusted in the Lord , said a friend ? and as El●anah was to c Hannah in stead of many sons , so God is to his in stead of many comforters . Of other comforters , we may say as Iob did of his friends : d Silly comforters are you all . They wil leaue vs , as mice do a ruinous house : but the Lord ( like e Ruth to Naomi ) will neuer leaue vs , nor forsake vs. Especially in the houre of death , f which is in remēbrance bitter to great men : in that houre of death he will be with vs , and command his g Angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may go into glorie , the other reserued in hope of like glorie , k and be made one day like vnto the glorious bodie of Christ Iesus . Thus right Honourable you haue seene the righteous in afflictions : as l Israel was in Babylon : and that the Lord like m Zorobabel is readie to deliuer them . Though in trobles Christ seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a Giant refreshed with wine . He will rebuke the waues and winds of trobles and persecution , and they shall flie before him as Sysera did before a Debora , & the b Philistims before Ionath● and his seruant . And as Christ asking the wom●● of her accusers , she answered : c There was none : 〈◊〉 in the end aske a Christian of his troubles , & h● will say , There are none . He is a buckler for ou● left hand , and a sword in our right : he is an helmet on our head , and harnesse for our bodie . We shall look vpon troubles , as d Israel did on the Egyptians , as the e Iewes did on Goliah , and as the Grecians did on Hector , to triumph ouer them : and as the Angell said to Ioseph : f They are dead that sought the childs life , so the Spirit shal say to the afflicted , They are dead that did seeke your life . A day of deliuerance , a yeare of Iubile will come , and then g Ioseph shall be out of prison , h Iacob out of seruitude , and i Iob shal lie no more in the dust of the earth : k Let vs comfort our selues with these words . I haue exceeded an Epistle , especially to such a small booke . If the wals seeme too great for this citie : abundans cautela non nocet . It is vsuall for Students not onely to present their owne labours , but also other mens to great personages , especially such Works wherin they haue bene either Translators or ouerseers . It were infinit to instance this point . I am bold to do the like to your Honour at this time . This Copie it was brought vnto my hand , I haue conferred it with another , I haue perused it at the Presse , I heard diuerse of the Sermons , I haue added nothing of mine owne : and I desire , that of those a many baskets ful of most delicate diet , which this worthie man hath now left behind him , there may not so much as any one be lost . If any such come vnto my hand , surely they shall not be lost . By his life had I much comfort , and I will seeke to honor him after he is dead . I was twentie yeares acquainted with him : I at his request made the first fruites of his labours to speake English. And now I am bold to present this his posthume to your patronage . Your honorable Nephew , his vertuous Lady , your worthy sister , haue heretofore accepted the labours of this man. If it shall please your good Honour to do the like , this Preface of mine shall remaine as a perpetuall testimonie of my dutie to you : and the booke following as fully armed against all such aduersaries as shall speake against it . The God of heauē , who hath made you honorable in your most honorable Progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall r●t . Your Honors at commandement , ROBERT HILL , Fellow Of S. Iohns Coll. in Cambridge . London , S. Martins in the fields . Ian. 12. 1604. The Printer to the Reader . GEntle Reader , in the life of that worthie man Master Perkins , his books for the most part were printed at Cambridge . The onely reason was , his desire to be Corrector to his owne bookes . Since he departed this life , some good men haue brought me certaine labours of his . I desire not to print them to make gaine to myselfe , but because I would not haue his labours to be lost . He was heard of many by his speech , read of many in his writings , and his works haue bene translated into many languages . Mislike not this booke , because it was printed at London , his auditors can tell it was as he spake it . If you say , it was hard to write as he spake : know this , that he obserued his auditors , and so spake , as a diligent Baru● might write verbatim al that was spoken by this Ieremiah . Vse this , and communicate that which thou hast of his . SATANS SOPHISTRIE ANSWERED BY OVR SAVIOVR CHRIST . MATH . 4. 1. Then was Iesus led aside of the Spirit , &c. IN the eleuen first verses of this Chapter , are recorded and set downe vnto vs the seuerall temptations of our Sauiour Christ : and in them we are to consider three especiall points : First , the preparation vnto the combat ▪ vers . 1. and 2. Secondly , the combat it selfe in three seuerall temptations , vers . 3. 4. 5. 6. 7. 8. 9. 10. Thirdly , the issue and effect of this combat , vers . 11. The preparation hath two parts : first , the going forth of Christ into the wildernesse , in the first verse . Secondly , his abode and conuersation in the wildernesse , in the second verse . The going forth of Christ into the wildernesse , is set out by sundrie circumstances : first , the time , then . Secondly , the mouing cause , whereby he was caried thither , namely he was led of the spirit . Thirdly , the place , the wildernesse . Fourthly , the end , to be tempted of the diuell . Then was Iesus led ] In the Chapter going before is set downe the baptisme of our Sauiour Christ , as also the great honour of his Baptisme . And it pleased him to be baptized , to shew that he was now installed into the office of a Mediator : and for the greater solemnitie of his baptisme , he was proclaimed by the voice of God the Father from heauen , to be the chiefe Doctor , and the true Prophet of the Church of God : for chap. 3. 17. it is said : There came a voice from heauen , saying , this is my welbeloued Sonne , in whom I am well pleased . And also it is said , that the Spirit of God in the likenesse of a Doue descended and light vpon him . Now so soone as Christ was installed into his office of Mediator , and thus solemnely baptized , and proclaimed , euen from heauen , to be the sole Doctor and Prophet of the Church of God , presently without delay , as is Marke 1. 12. he was led aside to be tempted of the Diuell . In that Christ is no sooner baptised , but he is presently tempted , it sheweth vs , that all those which haue bene baptised , and giuen vp their names to Christ , must make account to be tempted , and looke for temptations . For if Satan durst be so bold to set vpon Iesus Christ the head , who was not onely man but very God ; how much more will he be bold to set vpon vs , who be but weake and sinfull men ? And therefore so soone as we haue truly giuen vp our names to God , and become the faithfull souldiers of Christ , and refuse to serue sinne and Satan , then will the diuell incounter vs , and set vpon vs ▪ and we must looke for to be tempted , preparing our selues to this spirituall battell , and put vpon vs the whole complete armour of God. Ephes . 6. 11. But most men will say , this doctrine is not true : for they neuer felt any such combat in themselues , though they haue bin baptized many yeares . I answer ; such men whatsoeuer they be , they haue onely the outward baptisme of water , and neuer receiued the inward baptisme of the Spirit : and such men do indeed weare Christs liuerie , but do seruice to the Diuell his enemie . And therefore let such persons reforme them selues , turne from their wicked and sinfull liues , and seeke to serue the Lord , and then they shall find this doctrine most true . For the children of Israel so long as they liued vnder Pharaoh in Egypt , they were not persecuted by Pharaoh : but when they did set their faces towards the land of Canaan , then presently he pursued them with all his malice and might . So all the while men liue in Egypt ▪ that is , in sin and wickednesse , and serue the diuell , he will let them be at quiet : but if euer we once set our hearts on that heauenly Canaan , and giue our selues to the seruice of God , then he will with open mouth pursue vs , follow vs with many armies , and cast an hundred temptations in our way . And as a poore bird which cometh to the shop , and when she thinketh to get away , then cometh all her paine , and the net is spread ouer her : so when men begin to leaue their euill courses , and to set themselues to serue the Lord , presently the Diuell doth spread his net to intangle them . This must teach vs to watch and pray , that we enter not into temptation . Secondly , in that our Sauiour is no sooner baptized , & ordained to be the great Doctor of the Church , but he is presently tempted and encountred by Satan : hence we learne , that all those which be appointed of God to any speciall office in the Church or common-weale , they must make account they shall be tempted , and looke for Satans temptations one way or other : it was that which befell the head , and therefore let vs all that be his members reckon of it . Example of this we haue in Moses , who so soone as he was new called to be the guide and deliuerer of the children of Israel , he was faine to flie when he had killed the Egyptian . And Dauid was no sooner appointed by God to be King of Israell , but Saule did persecute him . As soone as our Sauiour Christ had called the Apostles to that office , he brought them to the sea , and there by his diuine power raised a storme , so as they cried out , Maister , saue vs , or else we perish . And this the Lord doth in great wisdome : for by this meanes he sheweth a man that he is not able of himselfe to execute the duties of his particular calling without the speciall grace of God : and by these temptations and trials , the Lord stirreth vp a greater loue of his Maiestie in the hearts of his children , and with it many other graces , as prayer , patience , &c. and maketh these graces the better to shew themselues . Seeing that our Sauiour Christ begins his propheticall office of teaching the Church of God with temptations : this should admonish the Ministers of the word of God , that they of all other men are subiect to Satans temptations , because they be the Lords Standard-bearers , and his Lieutenants , against whom Satan and al his souldiers bend all their forces , as souldiers often do against the standard-bearer . When as Iehoshua the high Priest stood before the Lord , Satan stood at his right hand to hinder him , Zach. 3. 1. He was a lying spirit in the mouth of foure hundred false Prophets : and this old red Dragon , Reu. 12. with his taile draweth downe the third part of the stars of heauen : he desired to winnow Peter , and to trie him by temptations , Luke 22. And as the king of Aram said of Acab : Fight not against small or great , but against the king of Israel : so Satan fighteth not against any so much , as the Prophets of Israel , the Ministers of the Church . So then we may see , that temptations are necessary for the Ministers of the word , that they may both know what they be , and also learne how to comfort others in time o● temptation . Also to teach vs the true vse of the word of God , and the force of it in resisting temptation . For certaine it is , that temptations teach men many things which they could neuer learne by bare studie . So that one sayd well : Reading , meditation , prayer , and temptations , these foure make a Diuine . The second point to be considered , is , what was the cause which moued our Sauior Christ to go into the wildernesse : which was the leading of the Spirit : Iesus was led aside of the spirit : Luke . 4. 1. or as the word signifieth , he was caried apart , Mark. 1. 12. not by a forced , but a voluntary motion . This was not a locall transportation of the bodie of Christ , as that of Eliah , and of Philip from the Eunuch : but by the inward instinct of the holy Ghost he was mooued and made willing to go , as the word which Luk. 4. 1. vseth , sheweth plainely . And by the Spirit here , is not meant the Diuell or an euill spirit , but the holy Spirit of God , euen the third person in the Trinitie . And so we see that Christ may both guide the Spirit , and be guided by the Spirit : for Christ as he is man is led and guided by the Spirit ; but as he is God , he doth guide and send his Spirit . Obiection . Christ sendeth the holy Ghost , therefore cannot be led by it . Ans. As Christ was man he was guided by Gods spirit , as he was God he sent the Spirit . Hence we may behold the exceeding holinesse of the manhood or humane nature of Christ , who as he was man was guided by the Spirit of God , euen in his mouing from one place to another . And it is that which euery one should desire , to be like vnto our Sauiour Christ in this , viz. to suffer our selues to be guided & directed by Gods holy spirit in all our thoughts , words and deeds : for this is a true note of Gods children , Rom. 8. 14. but as many as are not led by the Spirit of God , the same are none of his , Rom. 8. 9. And therefore let vs all become plyable to the motions and directions of Gods blessed spirit , so as we can say as Dauid saith : When thou saydst , Seeke ye my face : my heart answered vnto thee : O Lord , I will seeke thy face . Againe , from this that Christ was led vnto temptations by the spirit of God , we learne , that temptations come not by chance , nor yet by the diuels will and appointment : for he could not touch Iob or any thing he had , till he had leaue giuen him by the Lord : and he could not so much as enter into swine , till Christ gaue him leaue ; but they come by his ●ust permission , and the speciall prouidence ●nd appointment of God. For as God de●reed , that he which had ouercome all mankind , should be ouercome by Christ : so he ●ath appointed this combat by temptations ●o all men : the place where it is tried , is the world as a theater : the persons as souldiers tried , are Christians : the person tempting , is Satan our aduersarie : the beholders are men and Angels : the Iudge or vmpire is the Lord himselfe , so that the issue shall be good . And therefore when we be tempted , we must not thinke it strange : but rather as Iam. 1. 2. Accompt it exceeding ioy when we are tempted for the triall of our faith and obedience . And also seeing they come by Gods appointment , it should moue vs all to endure them patiently , seeing they cannot be auoyded . Seeing Christ was led to be tempted : hence we learne , that no man must wittingly of his own head , cast himself into places of danger : for Christ went not into the place of temptation til he was led by the spirit of God. And so indeed , if a man find himselfe moued by some extraordinary motion and instinct of the spirit , he may offer himselfe vnto danger . So Paul went bound in the spirit to Ierusalem : that is , he did willingly follow the motion 〈◊〉 Gods spirit , which inforced him to go to Ie●rusalem . And so many of the Martyrs , thoug● they might haue fled , yet being moued 〈◊〉 the inward motion of the holy Ghost , di●●stand to the truth , abide the danger , and en●dured the fire . But otherwise no man is wittingly to cast himselfe into danger ; yet if the Lord send any danger vnto a man in the performance of his calling and vocation , walking according to Gods word , he is patiently to endure it , and may not seeke to auoide the same . Here may be demaunded , whether a ma● may with good conscience and safely , abid● in such places where it is certainely known● that euill spirits do haunt and vse to be ? Although some be so venturous and bold that they feare nothing , yet it is no wisdome neither is it lawfull for men to frequent and abide in those places , but rather to shunn● them , seeing the Lord hath deliuered them vp into the power of the Diuell . And therefore such men as frequent such places know● to be possessed , do wilfully tempt God , and cast themselues into needlesse danger , vnlesse they haue extraordinary warrant from God. This may serue to reprooue those men who say they care not into what companie they come , for they perswade themselues that no companie can hurt them : but let such men beware ; for how can it be but they shall be infected with the sinnes of those whose companie they vsually do haunt and vse ? He that walketh with the wise , shall be wise : but a companion of fooles shall be like vnto them . He that toucheth pitch , shall be defiled : and if sinners intice thee , yeeld not vnto them . Againe , here we see that so long as Christ liued a priuate life at home with his father in his trade , all this while the Diuell lets him alone ; neither hath he these gifts of the holy Ghost : but after he was once installed to the office of a Mediator , presently the Diuell sets vpon him : and when he must now be another kind of man in teaching the people of God , he is led now by the spirit of God , and furnished for this high and excellent calling . Hence then we must learne , that when we are appointed of God to any speciall office , either in Church or Common-weale , we must then become new men fit for those places , and carie our selues sutable to our callings . Thus when Saul was annointed to b● King , he became another man ; thus whe● Dauid became of a shepheard a King , he be● haued himselfe as a King ; thus the Apostle at the first were poore ignorant fisher-men but being called to be Apostles , they le●● their old trade and became new men , eue● messengers of Christ to preach the Gospel to all nations . This confuteth those which pleade extraordinary callings , as those men who ca● themselues Elias , Iohn Baptist , &c. for if thes● were such men , and had such extraordinari● callings , they should be endued with extraordinarie gifts fit for their calling ; but they are not , nay we see they be but ordinary men . Againe , by nature we be all borne the children of wrath and enemies to God , but by grace are called to be Christians : now the● it behoueth vs all to become new men , to leade new liues fitting and sutable to our holy calling , giuing our selues wholy to the seruice and worship of God. Now if any aske● how Christ was furnished with these gifts : ● answer out of S. Luke , that he was filled with the holy Ghost , chap. 4. vers . 1. If any furthe● obiect , that if he were so filled after his baptisme , then he was not filled before : I answer● againe , that as in his infancie he had a mea●ure of gifts fit for that age ; so from time to ●●me he increased in grace , and after his bap●●sme had a greater appearance and measure ●f gifts then before his calling to preach . It followeth , Into the wildernesse . Here is ●he third circumstance , namely the place , into ●he wildernesse or desert place : which place Christ did of purpose choose to be tempted ●n . There be diuers opinions concerning this place , some thinke it to be a litle wildernesse betwixt Ierusalem and Iericho ; others iudge ●t to be the desert of Arabia , where Elias fa●ted fortie dayes and fortie nights , and where ●he children of Israel wandred fortie yeares . But seeing the holy Ghost doth not shew what wildernes it was , we are not curiously ●o inquire after it , but onely know it was a desert and solitary place . Let vs rather seeke the reasons wherefore he was tempted in the wildernesse : first , because Christ comming into the world to be ●ut Mediator , tooke vpon him the base estate of a seruant , and came in humiliation : therefore when he was now baptized , he would not go to Ierusalem to publish his honour , but he went into the desert , a solitary wildernesse . Againe , he went into the wildernesse , tha● he might not onely the more easily incounter , but more victoriously ouercome his enemie the Diuell : for if Satan had seene him i● his glorie , he durst not so fiercely and so eagerly haue set vpon him ; and therefore dot● as the fisherman , who hideth the hooke and sheweth onely the baite : so Christ he sheweth his manhood , but couereth as it wer● with a mantle his Godhead , so that the Diu●● seeing him in the base estate of humiliation might be the more fierce in his temptation● and he might get a more glorious victorie . Another reason why Christ was tempte● in the wildernes , was this , that he might giu● the Diuell the aduantage of the place , and 〈◊〉 ouercomming , might giue him the greate● foyle : for in the wildernesse we want the societie and fellowship of men to comfort v● and such places be noted as solitarie an● voide of comfort , and such Satan will choo●● especially : for when a man is alone and solitarie , it is that which is fittest for the Diuel● purpose ; for when the woman was alon● how soone had the Diuell ouercome her And therfore our Sauior Christ in going in●● the wildernes , graunts the Diuel that he 〈◊〉 desired , to haue him alone by himselfe . Fourthly , Christ would be tempted in the wildernesse , where was none to help him nor to assist him , because the whole praise of the victory belonged to himselfe alone . Lastly , Christ went into the wildernesse , that so after he might returne againe with greater authoritie and reuerence to preach the Gospell : for we know that when one hath liued with vs , and departs for a season , and after returnes againe , we do receiue him with greater reuerence , and make more account of him . From this practise of Christ his going into the wildernesse , the Papists gather that men may liue monasticall liues , in cloisters , woods , dens , cels , &c. from the societie and companie of men : but this their collection ●is but fond , as may appeare by these reasons : first , Christ did this by the speciall motion and direction of Gods spirit : they go into their cels without any warrant from God. Secondly , he went but once for a certaine time : they continue alwaies there . Thirdly , Christ during his abode in the wildernesse fasted and abstained from all sustenance ; but those amongst the Papists that liue monasticall and solitarie liues , enioy all their pleasure and delights in eating and drinking , And therefore though solitarinesse at some times is commendable , to fit vs for meditation , prayer , repentance , &c. yet to liue continually without the company and societie 〈◊〉 men , is neither commendable nor warrantable . To be tempted of the diuell : ] Here is the en● wherefore Christ was led of the Spirit int● the wildernesse , namely , to be tempted of th● diuell . Now this action , to tempt , is ascribed t● God , to man , and to the diuell . The Lord 〈◊〉 said to tempt , when he proueth and maket● triall of his children , to make manifest wha● hidden thing is in their hearts , Gen. 22. 1. Abraham was tempted by God when he offered his sonne . Secondly , man is said to tempt God , wh●● as he shall by vnlawfull meanes trie the prouidence , power , mercy and iustice of God. Thirdly , the diuel is said to tempt , when 〈◊〉 he allures by some suggestion inwardly , 〈◊〉 by some obiect outwardly ; and in this thi●● sense it is vnderstood here , that the diuell di●tempt Christ , that is , sought to allure him 〈◊〉 some meanes to sinne . And though Chri●● could haue confounded Satan by a word 〈◊〉 his mouth , yet notwithstanding he did wi●●lingly permit and suffer him to tempt him , because now he stood in our stead : and this was a part of his sufferance to be thus tempted of the diuell . But how could Christ be tempted , seeing he was most holy , euen as he was man ? Ans. For all that he might be tempted , as our first parents were before they had sinned . The Diuel tempts men either by conueying into their minds some secret suggestion , or else moues them by some outward obiect , that he may put into them some conceipt of that sin which he would haue them commit : as vnto Iudas , the Diuel cast this vile thought into his heart , Iudas betray thy maister , Iohn 13. 27. So here the Diuell suggests vnto the mind of Christ these motions , to moue him to vnbeleefe , idolatrie and couetousnesse . But here is the difference : first , that Christ his most holy heart withstands all Satans temptations . Againe , as these wicked motions disquiet and trouble mens minds , and bring molestations vpon them ; so it befell our Sauiour Christ , for he was moued with these temptations , but yet without all sin . Thirdly , men when they are tempted , though they do not altogether receiue and approoue of the temptations , yet they be tainted with them : but yet Christ was neuer so much as any whi●● tainted , nor his holy heart did euer approue of them in any sort , but constantly repelled them . As if a man cast a match into tinder , 〈◊〉 will catch fire and burne ; but cast it into water , it will quench it : so temptations coming into our hearts which be like vnto tinder , we are easily tainted with them , though we d● not altogether entertaine them : but the most holy heart of Christ was as water to quench them at the first . The Diuell tempts men with sundry blasphemous , horrible , and vncleane thoughts . Now that we may discerne them , and keepe our selues from despaire when we find them in vs , we must know that in the mind there be many cogitations which arise of the flesh , and from our owne corrupt hearts , and these be sinne . Besides these there be other cogitations conueyed aud suggested vnto vs by th● Diuell , and these be the Diuels temptations ▪ but no sinnes to vs , vnlesse we entertain● them , receiue and approoue of them : they b● indeed our crosses , but Satans sinnes : fo● Christ was tempted by the Diuell , but with standing and repelling his temptations , an● not giuing the least approbation of them , h● was free from sinne , and remained holy aft●● he was thus tempted . The causes wherfore Christ was tempted , are these : First , because he was to vanquish the diuel in his owne kind , and at his owne weapon : and as the first Adam was ouercome by his temptations , so now the second Adam Christ Iesus might vanquish him in the midst of all his most fierce temptations . Secondly , he was tempted , that by his example he might teach vs how to resist temptations , as also to shew what temptations are , and the power of them . And therefore that common opinion , that if any be grieuously tempted , men thinke they be notorious sinners , and hauing forsaken God , he now hath forsaken them : it is a false and erronious opinion : for here we see , that the most holy Sonne of God himselfe was tempted . Againe , seeing Christ the head was tempted , no member of Christ must looke to be free from temptation , but we must euen make account to be tempted . Lastly , our Sauiour Christ was tempted , that so feeling the waight and daunger of temptations , he might be a mercifull high Priest to helpe vs in our temptations : as the Apostle doth witnesse . The next point to be noted , is the cause and author of his temptation : He was tempted of the diuell . This name Diuell , signifieth a cauililer , a slaunderer , a priuie accuser : for he accuseth God to man , as he did to Euah . Gen. 3 ● . Hath God said indeed ye shall die ? Nay , but it is because God loues you not : for when ye eate of the tree , God knoweth ye shal be like vnto God. Secondly , the Diuel accuseth man to God , and is therefore called the Accuser of the brethren ; one which ceasseth not to put vp bils of accusation against vs , and to accuse vs vnto God , as he dealt with Iob. Thirdly , the Diuell accuseth one man to another , by raising suspitions and bad surmises and by backbiting one another . And seeing the holy Ghost calleth Satan an accuser , let vs all beware of accusing our brethren , of slaundering and backbiting : for such men become like vnto the Diuell . Againe , it must admonish al men to beware that they do not by any accusations or slanders , seeke to draw men from embracing the Gospell : for they which take this course make themselues Diuels incarnate . Of this sort was Elyma● the sorcerer , Act. 13. 10. whom Paul therefore calleth the child of the Diuel . And thus much of the first part of the preparation . Now followeth the second part , viz. the abode of Christ in the wildernesse : which is set out by three circumstances . First , by his fasting forty daies and forty nights . Secondly by his companie there , namely , the wild beasts , Manke 1. 12. Lastly , by those temptations wherewith the Diuell did incounter him within the space of those fortie dayes , Luke 4. 2. though the particulars be not set downe by the Euangelists . The first point , is Christs fasting in the wildernesse the space of fortie dayes . There be three sorts of fastings : First , a dayly fast , which is nothing else but the vertue of sobrietie , or a moderate vsing of the creatures of God with abstinence : and this kind of fasting all men must vse continually , and we must take heed of the abuse of Gods creatures by surfetting and drunkennesse . Rom 13. 12. The second kind of fasting is a religious fast , when we abstaine from meate and drink for a certaine time , that we may be more fit for the exercises of repentance , prayer and duties of religion : and this kind of fasting , the Iewes vsed sometimes for one meale , sometimes for two or three , sometimes for many , as 1. Sam. 31. 13. they fasted seuen dayes . The third is a miraculous fast , when any one shall fast many dayes , and that beyond the course of nature : thus Moses fasted fortie daies and fortie nights in the mountaine ; and so fasted Elias . Now there is no man able to fast so long by the course of nature . Indeed Paul did fast three dayes after his conuersion ; and those which were with Paule in the ship in that dangerous voyage , Act. 27. 33. are said to haue fasted foureteene dayes , which though some thinke is not meant of abstaining from all sustenance , but that they did eate very litle ; yet the words are plaine , that they did eate nothing for the space of foureteene dayes . And though it be true that Phisitions affirme , that a man may liue seuenteene dayes without meate , yet he cannot endure longer , as twentie or thirtie dayes . Now our Sauiour Christ fasted fortie dayes , and fortie nights , and for all this his complexion was not changed , nor the strength of his bodie weakened ; nay he was not hungrie till the end : though men cannot fast a short time , but it wil weaken them and make them hungry , which doth proue this fast of Christ was miraculous . Now there be some reasons why Christ fasted so long and no longer . First , that when he came to preach the Gospell , he might come with more authoritie and reuerence : as when Moses had fasted fortie dayes , and brought the two tables , the people receiued him with greater reuerence . So likewise Elias when he was to restore Religion , he fasted forty dayes and forty nights . Secondly , he fasted so long , that he might answer vnto the time that Moses and Elias fasted . Thirdly , he fasted no longer , lest any man should call into question his humanitie , whether he was true man yea or no , if he had fasted threescore or an hundred dayes . From this miraculous fast of Christ , the Papists fondly gather their superstitious fast in Lent ; being but an apish imitatiō of Christ : and in truth their fasting is no fast , but a plaine mocke-fast , seeing they eate as liberally , and fare as daintily then , as at any other time of the yeare : whereas Christ abstained from all vse of meate and drinke . Secondly , Christ was moued thereunto by the instinct of Gods holy spirit ; they haue no word to warrant them . Thirdly , Christ did thus fast but once in all his life : but their fast is continuall , euery yeare , and therefore these reasons proue that their collection is friuolous . The second speciall point to be marked in the abode of our Sauior Christ in the wildernesse , is his conuersing with the wild beasts , Marke 1. 13. Some say the cause of his conuersing among the wild beasts , was , that they might do him that homage which is due to the Creator : but this opinion hath no warrant out of the word of God , and litle truth in it : for though it be true that Iesus Christ is worthy of all homage , yet he came not to this end into the world , but rather to take on him the shape of a seruant . But the true cause is this : whereas there be two kinds of wildernesses , one which was inhabited , and where Iohn Baptist did baptize & preach : and another not inhabited , where liued all kinds of wild beasts , as Lions , Tygers , Beares , &c. Christ made choise of that which was without the societie of men , wherein were onely the wild beasts to beare him companie , that so in this great combat against the Diuell , he might shew he had no aide nor comfort of any man ; but that he ouercame by his owne power , and therefore 〈◊〉 the honour and praise of the victory belonged to Christ Iesus alone . And besides , in the person of Christ we may behold the estate of Gods church here vpon earth , that she liueth here with wicked men , which be no better then wild beasts , as Esay 11. 6. doth testifie . The third circumstance whereby the abode of Christ in the wildernesse is described , be those temptaions which befell him within the compasse of the forty dayes , for before the three great conflicts , Luke 4. 2. there is mention made of other temptations , which though they be not specified , yet it is very likely that the Diuell did set vpon Christ by sundrie , small , light and weaker temptations , thereby making an entrance to his fiercer and stronger temptations . For it is the diuels maner to go on , and to proceed by degrees in his temptations . As first he cast into Cains mind an angry thought against his brother Abel : after he preuailed , and Caine had conceiued displeasure against his brother , then ●he proceedeth to tempt him to murther , and there he did not stay till he had brought him to vtter despaire . So he dealt with Iudas , first he put into Iudas mind this thought ; Iudas betray thy maister : which though Iudas did receiue at the first , yet after he letteth it ta●● place , and then the Diuell proceedeth by d●grees with him , till he had brought him to h●● purpose . And it is the diuels subtiltie , first 〈◊〉 get if it be but a talent in , then he will thr●● in his foote , yea his head , and wind in hi● whole bodie . Out of this subtile dealing of the Diuel● that he begins with lesser temptations , an● proceeds by degrees , it must teach vs to b● wise , and to labour , that we may stop the fir●● motions and inclinations to sin , to resist th● very beginnings to euill . For if Satan preuail● in them , he will proceed to more forcibl● temptations . The fourth and last point in the abode 〈◊〉 Christ in the wildernesse , is in these word● He was afterward an hungrie : that is , when h● had by the diuine power and vertue of h●● Godhead fasted forty daies and forty night● he was at the last hungry . And this Christ di● for our sakes : for though Christ was the So● of God , yet for our good he was content t● take our nature vpon him , and became tru● man like vnto vs in all things excepting sin● and had not onely the will , mind , affection ▪ and conscience of man , but also tooke vpon him the infirmities of humane nature , so farre foorth as they be without sinne : and therefore he was subiect to hunger and thirst . The causes wherefore our Sauiour Christ was hungrie , are these : first , that he might ●hew himself to be true man , and that he had ●he infirmities of humane nature : and so we see he would stop the mouthes of such as should say , it was a small matter for him to last so long being the sonne of God. But least we should doubt of his manhood , he is here ●s we see touched with hunger , a true infirmitie of mans nature . Secondly , he was thus hungrie , that by this meanes he might cast vnto the diuell an ob●ect to worke on , and giue him occasion to be more fierce in his assaults . Then came to him the Tempter , and said . Here begins the first combat betweene the Diuel and Christ , and in it we are to consider three especiall points : First , the diuels preparation : Then came to him the Tempter , and said . Secondly , the temptation it selfe , in these words : If thou be the Sonne of God , commaund that these stones be made bread . Thirdly , the answer and repulse of Christ , vers . 4. In the preparation note , first the author , the Tempter : secondly , the time , then : thirdly the occasion of this temptation , namely , the hunger of Christ : fourthly , the diuels coming vnto Christ. The author is here intituled the Tempter , s● 1. Thess. 3. 5. and the cause why he is so called is , because it is his desire , his studie and continuall practise to tempt men , and to seeke as much as he can , to draw men from God to his kingdome : and to this purpose he sparet● no paines night and day , assaulting and tempting men to bring them to destruction . He goeth about as a roring Lion , seeking whom he may deuoure . Well then , seeing we know it is the diuels study night and day to tempt vs , it should teach vs all , as we loue our soules , to watch and pray continually , least we be led into temptations , and so be ouercome of Satan . It is our dutie to seeke to be as vnlike the Diuell as possibly we can , because he is the patterne of al euill . Now we see it is the diuel● study to hinder men from the kingdome of heauen , and so to bring them to hell : then o● the contrary , seeing he labours to draw me● from seruing of God , we should quicken vp our selues in the seruice and worship of God ▪ and to be more careful to seeke the kingdom of God our selues , and to draw others to the same . We must beware , that we be no meanes to draw any from embracing of true religion , and from the seruice and worship of God ; for if we do , we become euē diuels incarnate . When Christ went vp to Ierusalem to performe the worke of mans redemption , Peter he begins to disswade him from it , and bids him fauour himselfe : but Christ turneth him backe , and saith , Get thee behind me Satan . 2. The second thing is the time when the Diuell sets vpon Christ , Then , namely when he perceiued Christ most weake , and as he thought , not able to resist him . Herein appeareth the pollicie of Satan , when he seeth Christ most weake , the Diuell taketh occasion to lay his strongest assaults . So then in the example of Christ we may see the exceeding pollicie of the Diuell in tempting of men , namely , he maketh choise of the fittest time to broach his temptations ; for he marketh & prieth into men and women , and when he findeth vs most weake and most vnable to resist him , then is he the most strong in tempting vs , especially at the houre of death , and in the time of afflictiōs , he bendeth the force of his temptations against vs. Oh then , how should this admonish vs al to prepare our selues against the day of afflictiō ▪ and the pangs of death ; to be stedfast in the faith , to make our calling and election sure that so we may neuer finally fall away ; and to intreate the Lord that then when we seeme to be most weake , he would aide and strengthen vs by his holy spirit , to resist Satan● assaults . The third point in the diuels preparation , i● the occasion wherby the diuel was especially moued to tempt Christ , which was his hunger . Such was Satans malice against the Lord Iesus , that when he could find no sin in him ▪ then he takes aduantage of Christs infirmity , and seeing him now hungry , begins to tempt him to vnlawful means to satisfie his hunger . Now then seeing the diuell takes occasion to tempt Christ , euen from the infirmitie of his humane nature , as he was man : hence we learne whence the diuell hath the ground of all his temptations , namely from our selues ▪ and from our own nature , and we our selue● affoord him the matter of his temptations ; h● brings the fire and bloweth it , but we affoord him the fewell to set it a work . The diuell obserueth the nature of men , their dispositions inclinations and behauiours , and continually prieth into their dealings , and like vnto a prudent Captain , who besieging a citie , marketh where it is most weake and of least resistance , and there he bends all his forces , and placeth his greatest ordinance , Euen so the diuel watcheth vs and our behauiours , to obserue vnto what sin we be most addicted , and by nature most inclined , & then he followes our humor and feeds vs in our owne vaine . As if a man be impatient of pouertie , he will egge him to stealing , and to vnlawfull shifts to helpe himself : if a man be couetous , he wil help to prick him forward that way , that he may by hook or crooke inrich himselfe : and so in other sins according as he finds men affected , he will fit his temptations . Nay , the diuell is so skilfull by the experience of so many hundred yeares , that he will be prying into mens complexions , and the very constitutious of their bodies ; and finding what humour doth most a bound , he can giue a shrewd guesse , to what sinne a man is inclined . As if he perceiue a man to be of a cholericke complexion , then the diuell will stirre him vp to quarrelling , fighting and killing . If he find a mans complexion to be sanguine , then he seeketh to allure him to be delighted with vaine and vngodly mirth and wantonnes , or at the least with immoderate mirth . 〈◊〉 a man be subiect to melancholy , then he wil● feare a man with heauy & dumpish thoughts and great feares and cares in his mind . And thus he dealt with the poore man that wa● lunatick : for the Diuel tooke occasion by the course of the Moone , and the humour of hi● bodie , to moue him to cast himselfe into the fire and into the water . And in a word , look● how many infirmities & weaknesses we haue we do as it were giue the diuel so many dar● to wound vs withall : for we giue him the matter of all his temptations , and he taket● aduantage of our weaknesse and infirmities ▪ This being Satans cunning & his dealing ▪ it must warne euery man to search his own● heart , to find what be his speciall infirmities and corruptions , to which he is most pron● by nature : and when we know them , we mu●● labour against them , to represse and subdu● them ; otherwise they will be so many dart● and weapons which Satan will turne against our owne selues , to hurt and wound vs : and therefore it must be our wisdome to weake● these infirmities , and to labour by all goo● meanes to preuent the Diuell in these hi● temptations . The fourth point in the preparation of the Diuell vnto his temptations , is his coming vnto Christ. And by this that it is said , the Tempter came vnto him , it appeareth that he came in some visible forme : as he did come to Euah in the shape of a Serpent : so it is very likely he came in some bodily shape to our Sauiour Christ , seeing it is said here , that he came and spake vnto him . If thou be the Sonne of God , &c. ] The Diuel hauing made this solemne preparation , and hauing made choise of the fittest place and time , and taken aduantage of the infirmitie of our Sauiour Christ , now he sets vpon him , and incounters Christ with his first temptation : wherein the cunning Diuel disputeth like a subtill Sophister , and disputeth very syllogistically ; and his syllogisme may be framed thus : If thou be the Sonne of God , then thou canst commaund that these stones be made bread ; but thou canst not make these stones bread , therefore thou art not the son of God. The maine scope of the diuels disputation in this his first temptation , was this , to bring Christ to distrust of his Fathers prouidence , to ouerturne the faith of Christ , that is , that gift in Christ , whereby he as he was man did beleeue in God his father , and depend vpon him . And in this dealing of the diuel with Christ , we may behold what is the maine and principall end of all Satans temptations in the children of God , viz. he labors to bring vs if it be possible , to this , to make shipwracke of faith , whereby we beleeue the word of God● to be true : and thus he dealt with Euah . Gen. ● he did labor to bring her to call Gods word into question , and so to deny credence to it ▪ And thus he dealeth with all men , seeking to keepe them in ignorance and blindnesse , o● else in errors and wickednesse , that they may not beleeue the truth of Gods word , and 〈◊〉 performe obedience to it . The special part of the word of God which the Diuell aymed at , and which he labored to● bring Christ to deny credit too , is that voice of God the Father coming from heauen : This is my beloued Sonne in whom I am well pleased . And here let vs see the practise of Satan against all the faithful children of God ; namely , as he dealt with our Sauior Christ , to perswade him if he could , that he was not th● Son of God : so he labours to perswade God● children that they are not the sonnes and daughters of God : he labours to make m● doubt of their adoption . And therefore seeing the Diuel aimeth at this one thing especially , to ouerturne our faith in Gods promises , it should stir vs all vp to an earnest care to make our calling and election sure , euen to haue it sealed vp by comfortable assurance to our soules : and this will be a most sweet comfort vnto vs in time of affliction , if we can find this blessed and setled perswasion , that we are the sonnes and daughters of God. And the diuell he careth not what men professe no though they haue all the common gifts of Gods spirit , to heare the word , to vnderstand , to giue assent vnto it , so that they want this blessed assurance of Gods speciall loue in Christ. Againe , in this first temptation the Diuell tempts Christ to practise a worke of vnbeleefe . For now Christ wanting bread , the Diuell tempts him in the absence and want of bread , to make bread of stones , and so by vnlawfull meanes to help himselfe . And as the Diuell dealt here with Christ , seeking to tempt him to practise a work of vnbeleefe : so doth he deale with vs , to moue men and women in time of distresse to vse bad and vnlawfull shifts to helpe themselues . As in time of pouerty and want , when men see not ordinary means , such as they desire , he will tempt them to shift for themselues , to filch and pilfer from their neighbors , and to get bread by bad meanes . In time of sicknesse , when men cannot find help in the lawfull vse of phisick , then he labours to draw them to seeke to the diuell for helpe , by sending men to wise men and women ( as they call them ) and so by wicked meanes to seeke recouery of their health . If thou be the Sonne of God ] What moued the Diuell to moue this question vnto Christ rather then any other ? Ans. First , because the Diuel knew right wel , that if Christ were the Son of God , then he was that promised Messiah and Sauiour of the world ; and if he were that promised Messiah , then he knew it was he that should bruise the Serpents head , Gen. 3. 15. Now of all things the Diuell could not abide to heare of that , and therfore he makes choise of this question before all other , to proue , or at least to go about to proue , that Christ was not the Sonne of God. Another reason may be this : since the diuel● fell , and for his pride was cast downe out of heauen , he beares a deadly hatred against the● Lord God himselfe , and we shall see that 〈◊〉 this question he doth notably bewray hi● spite against God : for when as the Lord ha● spoken from heauen , saying , This is my 〈◊〉 beloued Sonne in whom I am well pleased : here the Diuell comes and contradicts the voice of God , nay , goeth about to proue God a lier , in that he would make Christ beleeue that he was not the true Sonne of God. Hence we may by this practise of Satan learne to discerne false teachers . There haue bene many both excellent and learned men , which haue denied Christ to be the sonne of God , as Ebeon , Cerinthus , and others , onely affirming that Christ was an excellent man , and a worthy Prophet . Now seeing they denie Iesus Christ to be the true Son of God , they shew themselues to be false teachers , and such as be the diuels scholers , for so saith the Apostle Iohn , 1. Iohn 4. 1 , 2 , 3. Again , in that the diuel seekes to perswade Christ that he is not the son of God , ( though God by his owne voice from heauen had immediatly before proclaimed him to be his Son : ) hence we may perceiue the impudent malice of Satan , who seeketh in all things to contradict God himself . For if the Lord pronounce a blessing vpon any man , the diuell he wil presently pronounce cursing and damnation . If God testifie to a mans soule that he is the child of God , the Diuell he wil labour to perswade him that he is not the child of God. If the Lord affirme a wicked man to be out of Gods fauor , and no child of God ; the diuel will labour on the contrary , to perswade him that he is in good estate , & shal be saued , and so fils his heart with extreme presumption , & maketh him more bold then he ought to be . Commaund ] That is , as if Satan should haue said to Christ , Bid this , or do but speake the word and it shall be done . And herein appeareth the maruellous pollicy of Satan , who in these few words ( the better to bring his purpose to passe ) toucheth three especiall points of Diuinitie : First , that he which is the son of God , is true God equal to the Father , which many heretickes haue denied , and the Pharisies also did not graunt ; for to worke a miracle , it is the proper and peculiar work of God alone . Secondly , the diuell confesseth , that God is able to make all things of nothing , and that without all meanes , matter or helpers , by his almightie power . Thirdly , he confesseth that God can effect a true miracle , and that is proper to God alone , neither can any creature whatsoeuer worke a miracle . Now when the diuel acknowledged al this , one would haue thought he should haue intended no harme in these words : but the truth is , we shall see that in the propounding of these points , his pollicy was to ouerthrow the faith of Christ ; and he in propounding of the truth , doth it not for any loue or liking to it , but that he might more easily deceiue our Sauiour , to bring him to doubt whether he was indeed that Sonne of God or not . This must admonish vs to take heed that we do not alwayes giue credit to the diuel , & listen vnto him though he speake the truth : for such is Satans pollicie , that when he wold seeme most to speake the truth , then he meaneth to deceiue vs most ; and by speaking the truth , he seeketh most to ouerthrow our faith in the truth . But as our sauiour Christ did refuse their testimonie , though the diuels spake the truth ; and as Paul did not suffer the Diuel to speak in the maid , though he did acknowledge the Apostles to be the seruants of the true God : so we must beware how we listen to Satan , euen when he speakes the truth ; for he neuer speakes the truth because he loueth the truth , but that speaking the truth he might be sooner beleeued , and more easily deceiue vs , and do vs the greater harme . That these stones ] S. Luke saith this stone , in the singular nomber . To reconcile these two places , whereas Mathew speaks in the plural number of many stones , this we must vnderstand that he speakes of Satans temptations , as he first set vpon Christ , and then in the beginning of his temptation , he bids Christ to turne all these stones into bread . Luke , he saying this stone , speaking but of one , must be vnderstood as the Diuell vrged and inforced his temptation , the better to perswade Christ to yeeld vnto it : as if the Diuell should haue said , It may be thou thinkest it too much to turne all these stones ( being so many ) into bread , do but turne this one stone into bread , because I would not trouble thee ouermuch , that so I may beleeue thou art the son of God. By this dealing of the diuel with Christ , we may learne , that when the diuell hath once begun his temptation , then he will be more instant in vrging of it , he is very loth to haue the repulse , and therefore will vrge it and follow it : but if he can gaine but a litle ground , at least in some smaller matter , he would be content ; as here to perswade Christ , though he would not turne many stones into bread , that he would turne but this one stone into bread . And therefore we must learne , that as the diuell is very instant to inforce and vrge his temptations , so we must be as instant to resist them , and yeeld no not in the least matter that he tempts vs to . Vers. 4. But he answering , said , Man shall ●ot liue by bread onely , but by euerie word that ●roceedeth out of the mouth of God. These words containe the most wise and heauenly ●nswer of our Sauior Christ to the first temptation of the diuell ; and in this answer of his , note three points : first the answer it self , And Iesus answering said : secondly , whence our Sauior Christ took his answer , It is writtē : thirdly the words of his answer , Man shal not liue , &c. First the Spirit of God sets downe the answer of Christ , to shew that he was not onely willing to incounter the Diuell , but that he was most able to vanquish & foile the diuell . Now what a singular comfort is this to Gods Church and children , to remember that our Lord and Sauior Christ Iesus , was in ●his base estate of a seruant whē he liued here vpon earth , able to incounter with Satan , to ouercome the diuell , notwithstanding all his might and malice ! how much more is Iesus Christ able now being aduanced vnto the right hand of God his Father in heauen , hauing all power and maiestie , and being King of Kings , and Lord of all Lords , how much more able is he now to confound Satan , & to destroy al the works of the diuel in his members ! And this may be a great comfort vnto euery beleeuer in the midst of temptations . It is written ] Here we see whence our Sauior Christ tooke his answer : though that 〈◊〉 could haue confounded Satan by the lea●● word of his mouth , and could ( if he had 〈◊〉 pleased ) called for many legions of Angel● from heauen to haue guarded him , being th● true and onely son of God : yet he mak● choise of this weapon , It is written . And th● he did to teach vs , that the most sufficien● weapon to beat back all Satans temptation● and to quench all the fierie darts of the diue● is the word of God written : & therefore 〈◊〉 bids vs take vp the sword of the spirit , whi● is the word of God , both to defend our selu●● and also to put Satan to flight , Ephes. 6. 16. Hence from the example of Christ we ma● learne sundry instructions : First , seeing th● he made choise of the word of God , as th● most sufficient weapon to repel Satan : it condemneth that vaine and vile practise of th● Church of Rome , who instead of this , 〈◊〉 into mens hands other weapons not wor● a rush , as holy water , the signe of the cross● &c. and affirmeth that these be sufficient we●pons to skarre away the Diuell . Alas , th● Diuell is not so childish to feare a drop 〈◊〉 water , or the shaking of a straw : but our Sa●iour Christ shewes what is that which is ab●●● 〈◊〉 a most sufficient weapon to beate back all ●atans temptations which he can hurle a●ainst vs. And therefore wicked is the pra●tise of the Papists , who locke vp the word of God from the people , keeping it in an vn●nowne tong , and so betray the poore soules ●f the people into the hands of the Diuell . We see here the miserable estate of all such ●en or women , which do either contemne ●r neglect the knowledge of the word of God : they do wilfully betray themselues in●o the hands of the Diuell , lay themselues o●en as a prey vnto him : so as they hauing no ●eapon to defend themselues , nor to repell ●atan , thus he smites them & wounds them , ●ea euen cuts the throat of their poore soules ●efore they be aware . We may hēce gather what is the cause why ●o many sins abound in euery place , namely , ●e vile and grosse ignorance of the word of God , Hos. 4. 1. 3. The want of the knowledge of the Gospell and the word of God , is the ●ery cause that sin so abounds in al places : for ●he word of God should be vnto vs as Sauls ●eare which he vsed to set at his beds head , 〈◊〉 that if any enemy set vpō vs on the sodain , ●ur weapō might be euer at hand in readines ●hat we might answer the Diuel in his instruments if he tempt vs to any sin whatsoeu●● that as here Christ said , It is written ; so 〈◊〉 must say , I may not lie , sweare , commit ad●●tery , &c. for it is written . &c. Seeing Christ by his own practise , teache● vs that the word of God written , beleeue● vnderstood , & truly applied , is the most al● and all-sufficient weapon to resist the diue● how ought this to stirre vp all men to serio●● studie of the word of God ? How should moue euery man as he loueth his soule , to ●● bor for a sound knowledge & vnderstanding of the holy Scripture , seeing this is the b● weapon to foile the diuell ? If we knew th● any man had vowed our death and sough● our liues , how careful wold we be to proui● the best weapons we could get , and also 〈◊〉 learne how to handle them and to vse the● so as we might be able to defend our selue● when we meet with our enemy ? Wel , we 〈◊〉 not be ignorant that the diuell is the swo●● enemy of our soules , he lies in waite conti●●ally seeking our bloud : oh then if men 〈◊〉 that care of their poore soules that they oug●● to haue , how prouident would it make the● to store themselues with this most sufficie●● weapon , euē the true knowledge of the w●● of God! and therfore it must moue all of v● ●eare the word continually , to study it , to lay ●t vp in our hearts against the time of need , ●o resist the diuell when he assaults vs. It is lamentable to consider how poore ignorant people deceiue them selues ; they ●ooth themselues , and say , they defie the di●uel , they spit at him : but alas , what if two men that be enemies meet together , the one well appointed with weapons of death , the other hauing nothing in his hand to defend himself , but defies his enemy , spits at him ; wil this do him any good , will not the other wound him and kil him ? And so though poore ignorant people say they defie the diuell , & spit at him , he wil shew them no pity , but giue them their deadly wound , and they shall neuer know who hurt them till it be too late . Now follow the words of Christs answer : Man shall not liue by bread onely , &c. This answer of Christ is taken out of Deut. 8. 3. where Moses shews the children of Israel , who were now in great extremitie , pinched sore with famine , and had nothing to eate , that the Lord fed them with Manna , to teach them that man liues not by bread only , but by euery word that proceedeth out of the mouth of God. Man shall not liue ] That is , man shall not preserue his naturall or temporall life in t●● world : I say his natural or temporal life , fo● is not meant of his spiritual life , by bread 〈◊〉 that is , all things necessary for the naturall● of man , as meate , drinke , clothing , sleep , p●● sick , &c. euen all naturall and ordinary mea● vsed of man for his temporall life , is meant b● bread . But by euery word ] He saith not in genera● by the word , but by euery word . Now 〈◊〉 hath diuers acceptions in the scriptures : first it is takē for the second person in the Trinity Iohn . 1. 1. Secondly , for the word of God , Is● 40. 6. but neither of these is vnderstood i● this place . Thirdly , the word is taken for th● decree and wil of God , for his prouidence 〈◊〉 the good wil & pleasure of God : and so m●● we vnderstand it in this place , where our sauiour Christ saith , man shall liue by eue●● word , that is , euery decree and blessing o● God for the life of man : so it is taken Heb. 1. 3 ▪ where Christ is said to beare vp all things by his mightie word , that is , as the Lord ha● created al things , so doth he vphold and preserue them by his decree and prouidence . Now Gods word and decree concerning the life of man , may thus be distinguished ▪ namely , that God hath decreed that some men should liue by bread , that is , by ordinary meanes : secondly , some should liue without ordinary bread , that is , without all ordinary meanes : thirdly , that some should liue without any means at al , either ordinary or extraordinary , as Moses , Eliah , our Sauiour Christ , in their fortie dayes fast : fourthly , that some should liue against meanes , and contrary to the course of nature , as Daniel in the Lions den , & the three children in the fiery fornace . Which proceedeth out of the mouth of God : That is , by euery decree of God , by euery blessing & decree that God giueth out concerning the life of man. So then we see the meaning of the words . If any say , It seemes we must liue onely by the word of God , & without meate or drink , euen by the scriptures and the written word . I answer , No : but we must liue and preserue our liues by euery word , that is , euery decree that God giueth out to preserue the life of man : so that without the speciall decree and blessing of God , nothing could preserue and maintain the life of man : our meat could not norish vs , our apparel could not warm vs , &c. Now let vs see how this answer of Christ is applied to the diuels temptation . The diuel had labored to proue that Christ was not the sonne of God , his argument was this : If th●● be the sonne of God , commaund that the●● stones be made bread ; but thou canst no● make these stones bread , therefore thou 〈◊〉 not the sonne of God. Our Sauior Christ doth alleage this plac● of Scripture , and doth deny the proposition or first part of the diuels argumēt : for where●as the diuell takes this for graunted , that if ● man be hungry , he must haue bread by an● meanes to preserue his life : Christ answers , 〈◊〉 is not necessary , because a mans life is no● preserued by bread onely , but it is maintained by the special decree & blessing of God ▪ And indeed this is a speciall point and wo● thy lesson to be learned , as may appeare i● that the Lord was no lesse then fortie yeares teaching it to the children of Israel , Deu. 8. 3. The vse of this doctine is manifold : first ▪ hence we learne to consider aright of th● creatures of God , namely , that we do no● content our selues to looke vpon the substance of them ; but besides the outward substance , we must consider the secret blessing o● God vpon his creatures proceeding from hi● word , that is his decree . As for example , 〈◊〉 must not onely looke vpon the outward substance of bread , but besides that , we m●● consider the blessing and decree of God , that bread should be the meanes to nourish man : for besides the bread , there is the staffe of bread , that is , that power and facultie whereby it nourisheth and maintaineth life , which it hath from the decree and blessing of God vpon it . And as we see an old weake man , take away his staffe and he wil soone fall to the ground : euen so if the Lord take away the staffe of bread , that is , his secret blessing , though a man had all the dainties vnder heauen , his life would faile in the midst of thē all ; for the weake life of man must needs fal & decay , if once the Lord take away the staffe of bread . For what reason is there , that bread which hath no life in it , should nourish our bodies , giue life & strēgth to vs : and that that which hath no heate in it , as our clothes , should keepe vs warme , were it not for Gods word and decree , and his blessing vpon them ? And that we may know , that it is not so much bread that preserueth mans life , as Gods blessing vpon bread by vertue of his word and decree , we may see it plainely , in that the poore mans child which fareth hardly , & ●is but meanely clothed , is as well legged and 〈◊〉 , and likes as well , euen as the child of the Prince : now the reason is , because God● blessing is all in all vpon the poore fare of the poore mans child , aswell as the Kings . 2 Againe , seeing it is not so much bread , as Gods blessing vpon bread , that preserueth mans life , it should teach vs al sobriety in the vse of Gods creatures : for neither meate , nor drinke , nor clothing , can do vs good , vnlesse the Lord send out his word and decree , and giue a blessing vnto them , euen to euerie b●● of bread we put into our mouthes . Now if we abuse the good creatures of God , in sur●etting and excesse , how can we looke that the Lord should blesse them vnto vs ? nay we may rather feare he will curse them for our abuse and intemperancie , so that they shall hurt , yea choake vs rather then do vs good . 3. We must learne from hence , to vse the creatures of God with inuocation vpon his name for a blessing vpon them ; for seeing it is not the substance of bread that nourisheth vs , but the blessing of God vpon the bread ▪ who seeth not , that we ought before we vse the creatures of God , to craue a blessing 〈◊〉 God vpon them ? 4. This should teach vs to be content with our estate , to moderate our affections , and to take heed we do not so eagerly desire & see● for abundance : for the blessing of God is riches enough , & hath not these cutting cares with it : & he which hath but a meane estate , may be as wel blessed of God , as he that hath the greatest abundance : nay this immoderate seeking for abundance , it argueth great distrust and vnbeleefe in the prouidence of God. 5. If mans life stands not in abundance , and our life is not preserued by bread alone , though a man had all the bread in the world , vnlesse God infuse a blessing into it : this teacheth vs , that we may not be so much intangled with the things of this life : we must not so eagerly seeke after meat , drinke , clothing , lands , liuings , gold , siluer , &c. for in taking too much care for these things , we see many mens harts are so caried away , that no grace can take place in them . But you will say , meate , drinke , cloathing , and such things , they be my liuing , I cannot liue without them . I aunswer , that our liues do not stand in these things alone , but especially in the blessing of God vpon these meanes : without which , though we had all the world at commaund , it could doe vs no good . Againe , the Lord can not onely preserue our liues by bread , but euen without all meanes , yea , if so it please him against meanes . Now then seeing our liues stand not in these meanes , but especially in the blessing of God vpon them , we must first seeke for the blessing of God , without the which all these meanes shal become vnprofitable vnto vs and do vs no good : and it is not wisedome , too greedily to seeke for the things of the world , seeing our life is not preserued by them alone . Mans life standeth not in abundance , saith Christ , Luk. 12. 6 Seeing man liues not by bread alone , that is , mans life is not maintained by these outward meanes , but by Gods blessing vpon them : this must teach vs all to be content with that estate the Lord sends vs , though it be poore and meane : and we must learne patience in extreame miseries and afflictions . And if the Lord should deal● with vs as he did with his seruant Iob , euē 〈◊〉 all from vs , yet we must be content , and take heed that we do not suffer our selues to be swallowed vp of too much griefe . For our life is not maintained by these outward meanes of themselues , but by Gods blessing vpon thē , which is all in all : and when all meanes faile , the Lord can preserue our life euen without bread ▪ and against meanes too , if he please ▪ Indeed if a man wāted the outward meanes and the inward meanes too , namely , Gods blessing , then he had some cause to be grieued : but seeing the Lord can saue our liues both without all outward meanes , and against meanes : though we want bread , yet let vs cast our selues vpon the Lord , and neuer distrust his mercie ; but say with Iob : Though the Lord kill me , yet will I trust in him . And let vs know , the Lord can increase the poore womans cruse of oile , and make it last as well as the rich mans abundance , 7 This should teach vs all to moderate our affectiones , and to carrie an euen saile , so as neither in the estate of wealth and abundance , we be not puffed vp with pride : nor yet in pouertie to be ouerwhelmed with sorrow . For though a man haue abundance , it followes not that he is therefore blessed ; nor if he be poore and want riches , that he is therfore cursed , and wants the blessing of God : but in wealth and pouertie , the blessing of God is all in all to make men happie . 8 Lastly , this should teach euery one of vs to labour all our life long to know the prouidence of God , and to depend vpon it in all estates of life , whatsoeuer the Lord shall send vs : and when we can see this prouidence of God , we must then hang vpon it , as well in aduersitie as prosperitie , in sicknes and health , in life and death . True it is , men can acknowledge Gods prouidence in prosperitie : but we must learne to see the prouidence of God aswell in aduersity , and then to hang vpon it with both the hands of faith , so as we can roule our selues vpon it , and can euen wholly depend vpon it , and commit our selues and all our waies to the Lord. The children of Israel were fortie yeares learning this lesson : which shewes it is an excellent point , and not easily learned . And therefore seeing it is of so great vse , and so necessarie , let vs studie to know the prouidence of God , and shew the true vse of it in our liues and conuersations . Then the diuell tooke him into the holy citie , &c. ] Now followeth the second conflict betwixt the diuell and Christ , in the 5. 6. 7. verses . Now though S. Luke chap. 4. 9. placeth this temptation in the last place , yet doth this breede no great difference betwixt the Euangelists : for Luke in pēning of the words and deeds of Christ , sets them downe as the Spirit of God directed him , not regarding precisely the time when they were done , but sometime setting that first which was done last : but Mathew he sets thē down in order as they were performed by our Sauiour Christ. Then the diuell tooke him , &c. ] In this second cōflict , we are to consider three points . First , the diuels preparation to the combat , vers . 5. Secondly , the temptation it selfe , vers . 6. Thirdly , the answer of Christ , vers . 7. In the diuels preparation : first , the time , then : secondly , the parts of his preparation , which be two . First , he tooke Christ from the wildernesse , and caried him to the holy citie . Secondly , he setteth him there vpon a pinnacle of the temple . First , in the circumstance of time , then : that is , as soone as Satan had taken a repulse and was foiled of Christ in the wildernesse , he presently setteth vpon him afresh , and caries him to the holy citie to tempt him there . By this we may perceiue the malice of the diuell , who as soone as he hath ended one temptation ceasseth not there , but presently prouideth another . The diuell neuer maketh truce with man , but either he is busie in tempting of vs , or else he is deuising and plotting new temptations ; for he is neuer idle . Againe , hence we learne , that when we haue ouercome in one temptation , we must presently prepare our selues for another : we must not look to be at ease when we haue giuen the diuell the foile : for he will set vpon vs afresh , and tempt vs againe and againe . Nay , our life is a continuall warfare against sinne and Satan : & therfore we must euer be in a readines to encounter with our enemie . And if this lesson were well learned , and as well practised , men would not be so impatient in temptations when they befall thē : then temptations would be farre more easie to them , so as a man wold willingly and chearefully indure them , & vndergo them though neuer so many . The diuell tooke him to the holy citie : Here is the first part of the diuels preparatiō . Now by the holy citie is meant Ierusalem , as Luk. 4. 9. it is plaine . But how did the diuell carie our Sauiour Christ from the wildernesse to Ierusalem ? He might do this three waies : first , in vision : Secondly , by the ordinarie way : Thirdly , cary him in the aire , First , by vision , as it was vsuall in the time of the prophets . So Ieremiah was caried in vision to the riuer Euphrates : but Christ could not thus in vision be caried from the wildernesse to Ierusalem ; for then it should haue bene no temptation vnto him in vision onely to cast ▪ himselfe from the top of the temple . Secondly , our Sauiour Christ might be led by the ordinarie way , and so indeed the words will beare it : but I take it , it is not the sense and meaning of this place . For if the diuell led our Sauior from the wildernesse to Ierusalem , then either with or against his will ; either of his owne accord , or else at the perswasion of the diuell . But he went not of his owne accord : for seeing he was led into the wildernesse , and came to be tempted there , he now being in the conflict , and it being not yet ended , he would not of his owne accord depart thence to Ierusalē . Secondly , he would not go at the perswasion of the diuell : for we neuer reade that he would do any thing at the diuels perswasion , though in it selfe lawfull . Thirdly , the Diuell might conuey and carie the bodie of our Sauiour Christ in the aire , from the wildernesse to Ierusalem : and this is the opinion of the best Diuines , that the diuell had power by Gods permission , to transport the bodie of Christ in the aire , from the wildernesse to the holy citie : and this seemeth to be confirmed by the words following , where it is said , that the diuell set him on a pinnacle of the temple . Now it is as likely that he caried Christ from the wildernesse thither , as that the diuel had power to place and set him on the top of the temple . Now then if the diuell had permission to transport the bodie of Christ from the wildernesse to Ierusalem : this makes for that opinion which is common in the world , that the diuell can carrie a man or woman from one countrey to another , if God giue him leaue : but so as he cannot do it with such celeritie and expedition as men imagine . Some foolishly thinke , he can carrie one many hundred miles in an houre , which is a thing impossible : for such a violent motion would stop a mans breath ; as we see if a man fall from the toppe of an high steeple , his wind is gone ere he come halfe the way to the ground . Againe hence we see , that the diuell may by Gods permission haue power ouer the bodies of godly men , and those which haue greatest graces , and strongest faith in God. For seeing he had power ouer the bodie of Christ , to transport it from place to place by the permission of God , why may he not if God giue him leaue , haue power of any mās bodie , though he be neuer so true a beleeuer ? If he had power in the head , why not in the mēbers ? if he had power to annoy Iob , to kill his childrē & destroy thē , though they were no doubt the holy seruants of God , why may not the diuell haue power ouer our bodies , to carie a mā frō one place to another ? If the Diuell could by Gods permissiō tormēt the bodie of one that was a daughter of faithfull Abraham , and euen 18. yeares afflict her , so as she was bruised and bowed together by Satan ; then no doubt he can do the lesse , to remoue mens bodies from place to place . And this may serue to admonish those , who thinke their faith is so strong , that the diuel cannot annoy thē or any way bewitch them . But if the diuell haue power by Gods permission to torment the bodies of the faithfull , yea to destroy the bodies of Iobs childrē , who no doubt were the true seruants of God , he may if God giue him leaue , bewitch the godliest man that liueth . For we know what the holy Ghost faith : that all things fall out , and all things come alike to good and bad ; and there is no difference in outward things oftentimes betweene the children of God and the wicked . To the holy citie ] That is Ierusalem , Luk. 4. 9. Now this citie was called holy for sundrie causes . First , because in Ierusalem was the temple of the Lord where were the sacrifices and other ceremonies prescribe● by God for his own worship . Secondly , i● the temple they had the law of God and the bookes of Moses and the Prophets read an● expounded vnto them . Thirdly , becaus● Ierusalem was a mother Church , frō whenc● religion did flow and was dispersed into many places of the world . Now for these considerations Ierusalem is called the holy citie . This church at Ierusalem though it hao many corruptions in it , yet our Sauiour Christ cals it holy : and it was a true Church of God. Then hence I conclude , that the Church of God in England , though there be in it many blemishes & corruptions , yet may it be , and in truth is the true Church of God. For the Church of God in England is proprotionable to the Church at Ierusalē for as they had Moses and the Prophets read and expounded , so haue we : nay , we haue the Gospell now soundly preached ▪ which they then had not in so plaine and plentifull manner as we haue . They had the Sacraments of the old Testament : so we haue Baptisme and the Supper of the Lord. Their Church was a mother church to deriue Religion to many other : and though our Church cannot be called a Mother church , yet it may be truly called a nourcing Church to many neighbour churches round about vs. As Christ and his Apostles did not therfore separate themselues , or refuse to ioyne with them in the seruice of God , because of the corruptions in this church at Ierusalem , but did teach and preach in the Temple : so none may therefore separate themselues , and refuse to ioyne with the people of God in his seruice and worship , because of some few corruptions that remaine in it . Nay , such as for these do separate themselues from Gods people , do cut themselues from Christ himselfe , seeing they seuer themselues from the Church of God. If any shall say , that the church of Rome is the true Church of God , as well as the Church of Ierusalem , seeing the Romish church hath as many priuiledges as the Church at Ierusalem ; I answer , By examining the particulars it will appeare to the contrarie . As first , the Church of Rome braggeth , that she hath her succession from the Apostles : but I answer , succession from persons , without succession in the Apostles doctrine , can be no true note of the Church . Secondly , the Church of Rome hath the sacrament of Baptisme , yet that proues he● not the true Church : for in Samaria they had the Sacrament of circumcision , and so in other places , and yet it cannot be proued that they were the true Churches of God. Besides , I answer , the church of Rome hath baptisme no otherwise then a theefe hath a true mans purse : now it cannot be said , that a theefe is therefore a true man , because he hath a true mans purse . Lastly , though the Church of Rome haue the outward baptisme , yet she in doctrine ouerturnes the inward baptisme : namely , the true imputed iustification and inherent sanctification of Christ by the spirit . 3 The Church of Rome holdeth the Apostles Creed , but it is onely in word : for the truth is , their God whome they worship is an Idoll , and their Christ is a false & counterfeit Christ , forged by their owne braine , as may appeare to all that will search their doctrine . 4 She saith , that they hold the word of God , and the writings of the Apostles : but it will appeare in their writings , that they hold it but in shew , not in truth : for in the maine grounds of religion they ouerturne the doctrine of the Prophets & Apostles . Againe , they hold the Scriptures but as a lanthorn holds the candle , not for it selfe , but for those that passe by : so the Church of Rome haue the word of God , not for themselues , but for the good of Gods children , which euer lye hid in the middest of Poperie . 5 She brags that she is the mother-church of many Churches : I answer ; we must consider that citie , as Rome is , and as Rome was : the old Rome which was in the time of Paul , was the true Church of God ; but as for that old Rome , it is dead and buried , and this new Rome is that whore of Babylon , & no mother-church , but a cruell step-mother to Religion . By al this we may see , that the present church of Rome , is no Church of God , but onely in name and outward shew . And seeing that the Diuell tempts our Sauiour Christ in the holy citie , we learne that there is no place so holy ; but the Diuell can broach his temptations in it , as we may see Zach. 3. 1. 2. and therfore this condemnes that dotage and sorcery of the Church of Rome , who teach that their charmed holy water , their coniured bread , and the signe of the crosse , and such stuffe can driue away the Diuel from their houses , and from their persons : and yet we see here , that neither the holinesse of Christs person , nor yet of the place , could hinder Satan , but he did tempt him Againe , we see it is to small purpose , to the ende wee may bee freed from temptations , to change the place , or to change the aire ; for what place is there so holy , or so sound and wholesome , where Satan cannot and will not set his temptation on foote and assault vs ? Indeed to remoue the diseases of the body , these may be of some force , to change the ayre , &c. but to cure the conscience , and to help the diseases of the soule , this and such like can do nothing at all . And set him on a pinnacle of the temple . ] Here is the second part of the Diuels preparat●on , who hauing caried Christ from the wildernes to Ierusalē , now he placeth him vpon a pinnacle of the temple , or a litle wing of the tēple . Some think that it was a sharpe broach gilded to some especiall vse : but it is either the battlements which were made by Gods commaundement , least any should fall , because their houses had flat roofes , o● else some corner of the temple ; howsoeuer , it was a dangerous place . If thou be the sonne of God , cast thy selfe downe , &c. ] In this verse is set downe the second temptation , and in a syllogisme it may be thus concluded ▪ If thou be the sonne of God , then cast thy selfe downe : but thou sayest , and art perswaded that thou art the sonne of God , therefore thou mayest cast thy selfe downe . Here we must marke the scope of the Diuell in this second temptation , which is this , to tempt our sauiour Christ to presumption , to perswade him to presume of Gods mercy , and to bring him to a vaine confidence in his fathers protection , without vsing lawfull meanes . And in this second temptation we may obserue one especial thing , which the Diuel aimes at in his temptations , namely , to perswade him to a vaine presumption of Gods mercy . And surely we see the diuel preuails much in these days by this argument : for we see how some men crie , God is mercifull , God is mercifull , and so presume & grow secure in sinne , and take occasion of Gods mercie to sooth themselues in their sins . Others , they say , I am either elected or reiected , and if I be elected , I am sure I shal be saued howsoeuer I liue ; if I be reiected I am sure I shall perish , though I liue neuer so well : and thus men liue as they list . Others say , I know the Lord will prouide for me , and therefore refuse to liue in any calling . And as for those which make profession of the Gospell , the Diuell he labours to perswade them , that it is sufficient to professe religion , though they practise not the duties of religion : as the fiue foolish virgines , who held out their blazing lampes , yet wanted the vessel of oile to maintaine their lampes . This being so , it should admonish vs al to take especiall heed , that we be not ouer com● of Satan in this kind , seeing the Diuell knowes our nature , and seeth that to presume and thinke well of our selues , it is a thing very fitting and pleasing our nature : whereas despaire , it is a troublesome thing , and brings men often to a greater sight of their misery : and the truth is , the Diuell preuailes with a thousand to one more by presumption then by despaire : despaire kils thousands , securitie ten thousands . And it is to be noted , that when the Diuell had in the former temptation laboured to bring Christ to despaire of his Fathers prouidence , now he labours the cleane contrary , to bring him to presume of Gods prouidence . And here we may see the Diuels exceeding cūning , that he fought to cary our Sauiour Christ from one extreame to another . And thus doth the Diuell deale with all men , he seeks to draw men either to presumption or else to despaire , and labors to cary them from one extreame to another , as from couetousnes to prodigalitie , and so of the rest . And therefore we must labour to auoide both the extreames , neither to presume too much , nor yet to be cast downe by despaire , but to keepe the golden mediocritie , euen as Christ doth in this place . Cast thy selfe downe . ] He would haue Christ not to shew by his doctrine , but to worke a miracle , that he may know him to be the son of God. This shewes the nature of all wicked men ; they care not for the doctrine of God , but they crie out for miracles : as we may see in Herod , he desired to see our Sauiour Christ worke some miracle , but he contemned his word and doctrine . And the Iewes who persecuted Christ and his Gospel , yet when he was vpon the crosse , they would haue him worke a miracle , to come downe when he was nailed hand and foote . And all wicked men are of the same nature , more to regard and desire a miracle , then to heare the blessed doctrine of Iesus Christ. Cast thy selfe downe ] The Diuel hauing proued before the faith of Christ to be most cōstant , that he would not so much as doubt of his fathers prouidence in his greatest need , now he takes occasion from the graces and gifts of Christ to bring him to presume , and to haue a vain confidence of his fathers protection . And so wil the Diuel deale with all the members of Christ ; if he cannot preuaile by our weaknesses to bring vs to despaire , then he wil take occasiō by the graces and gifts he sees in vs , to make vs presume : as often he preuailes by this meanes to make men swell and thinke highly of themselues for some grace they haue receiued , of learning , wit , eloquence , &c. to puffe men vp with satanicall pride and ouerweening o● themselues . Then cast thy selfe downe . ] The Lord gaue the Diuel permission to place Christ in a dangerous place : but yet the Diuell coul● not go any further to hurt Christ there ; 〈◊〉 cast him downe he had no power , but perswades him to cast himselfe downe . Where we see , the Diuels power is limited , his power is not so great as his malice is to mankind ; but the Lord doth limit Satans power , and in all things hath care of his owne children , that Satan can do them no harme . For the Diuel , though he had set Christ vpon the top of the temple , could not for his life cast him downe ; where we may see , the Diuell for all his malice can go no further then God giues him leaue . And this must comfort vs : for as God the Father limits Satan in respect of Christ our head , so doth he in vs his members . Now followes the reason which the Diuel vseth , the better to perswade Christ to yeeld vnto his temptation : For it is written , he shall giue his Angels charge ouer thee . When as the Diuell heard our Sauiour Christ alleage Scripture ; he like an ape imitates Christ , and begins to alleage Scripture roundly as wel as he . And therfore we must be wary how we entertaine doctrines of heretikes , and false teachers , though they seeme to proue them by the Scriptures : for the Diuel he hath his scriptum est , it is written , as ready as may be . But we must learne to proue the spirits , that is , the doctrines of men , whether they be of God or not , 1. Iohn 4. 1. lest the Diuel and wicked men deceiue vs ; for we see here how the Diuel can alleage Scripture , and that fitly for his purpose . And it is the subtil practise of the diuel to alleage Scripture , that so he may perswade men to receiue his damnable doctrines , and become heretickes and scismatickes . And to this end he doth grosly abuse the Scriptures ; yea when he would perswade men to liue in sinne , he hath his , Scriptum est , very ready , and can tel them , At what time soeuer a sinner doth repent him of his sinne , he shall haue mercie : and truly by his abusing of Scripture he preuailes with many . The wordes which the diuell alleageth are taken out of the fourescore and eleuenth Psalme , the eleuenth verse : For he shall giue his Angels charge ouer thee , to keepe thee in all thy wayes , &c. Now the Diuell in alleaging and propounding the words is very precise , and sheweth himselfe very carefull in repeating of the words : in so much as he will not leaue out no not this particle [ For ] which might well haue bene left out . Yet in the end he stickes not to leaue out a whole clause , which is the maine point and ground of Gods promise : namely , this : to keepe thee in all thy wayes . Where we may see , how the diuell doth most vil●ly abuse the Scriptures of God : and it is vsuall with him in his allegations , to put in , or to put out something , or some way or other to depraue them , or to corrupt the sense and meaning of the Scriptures , to serue his owne turne . And as this is the diuels manner in his alleaging and dealing with the Scriptures , so do the Papists as his scholers . For though in word they hold the Scriptures , yet it is vsuall with them to put in , or leaue out , or by some meanes to corrupt and depraue thē in the sense and meaning , as might be shewed by example . Well , seeing the diuell is so skilfull in the Scriptures , and can alleage them so readily and so fitly for his purpose , and withall is so malicious to mince them and depraue them , it should make all men to studie the holy Scriptures , that so we might be acquainted with them , and be able to disclose and to descry Satans fallations and subtilties : and we should wish with Moses , that all the Lords people could prophecie . But especially the Ministers of the word , they must labour to be thorowly acquainted with the booke of God , to obserue euen the circumstances of the text , else the diuell will cast a mist before their eyes , and beguile them with his subtill fallations : and therefore they must do as Ezechiel did , eate vp the book of God. And that we might not perceiue Satans subtilties and deceit , he labours to keepe men in ignorance of the word , and by all meanes to haue the Scriptures hid and darke : and if it were possible , to root out the schooles of learning , and that the Bible might be burned . And as he preuailes in Poperie , to bring men to this , that all religion , and the Scriptures might hang on mens deuises and mans learning , as they do in Poperie ground all vpon Lumbard the maister of the Sentences , and barre the common people from the Scriptures , locking them vp in an vnknowne tong : so with Christians he taketh the like course , for he perswades them , that the Scriptures are hard to be vnderstood , and very obscure and troublesome , and therfore he drawes men● minds from the studie of them , to reade the writings of men , because they seeme to be more pleasant and delectable ; that so 〈◊〉 being not acquainted with the text , might not descrie his deceipts and subtilties . Againe , seeing the diuell can alleage the word of God and say , It is written , and that he can bring in Scripture fit for his purpose ; what a shame is it for Christians , if they do not labor so to know the Scriptures of God , that they may alleage them as occasion shall serue : & that not as some do , to heape place vpon place without all reason , but to alleage them fitly and to the purpose ? Lastly , seeing this is a diuellish and satanicall practise , in alleaging the Scriptures to depraue and corrupt them , to leaue out and put in at his pleasure , it must warne vs , that when we are lawfully called , we do speake and vtter the words of other men , euen all , & no more but all , neither putting to them nor taking from thē , and that without changing their words or the sense and meaning of them . He shall giue his Angels charge ouer thee ] The true sense of the place is this , that the Lore had a speciall care of his people ; and when he sent any iudgement vpon the Israelites , he gaue them this comfortable promise , that in the middest of all their troubles he himselfe would protect them . And as this promise was made to them , so it is generall to the whole Church of God , and belongs to vs. For in all common iudgements and calamities , the children of God which walke in his waies , shal be sure to haue protection and securitie : for the Angels of God , by his appointment , do hold them vp , as it were in their hands . In which words there is a comparison taken from nurses , who hauing children committed to their care , do hold them very charily and tenderly in their hands , and dare not let them go out of their armes : euen so the Angels of God by his appointment ▪ become euen as nurses to his children in all their lawful wayes , and do attend vpō them , and are very carefull to protect them from danger , so long as they keepe themselues within the compasse of Gods word . It is true indeed , that iudgement begins at the house of God , and he often afflicts his dearest children to trie their faith and patience , yet is is most certaine , that in commō calamities the children of God shall haue protection and security : yea the Angels of God ( as it were nurses ) shal hold them in their hands , and defend them , so long as they keepe themselues in the wayes of God , and within the compasse of his will in his word ▪ But if they leaue the way of Gods commandements , and wāder in by-paths , and go out of their lawfull callings , they haue no assurāce of Gods protection , neither haue Gods Angels any charge to watch ouer them , Seeing then God hath made so mercifull a promise of protection , to all them that walke in his wayes , and within the compasse of his commaundements , it should warne vs all to beware how we go out of our wayes and lawfull callings , but that we studie the law of God , and as we looke for his protection , to keepe within the compasse of it . Iesus said vnto him , It is written againe , Thou shalt not tempt the Lord thy God. ] In these words is cōtained the answer of our Sauiour Christ , to the second temptation of the Diuell ; wherein he doth oppose Scripture against Scripture . But to expound that place which the Diuell alleaged , and to shew how vilely Satan abuseth the word of God , he alleageth another place of Scripture , wherein our Sauiour Christ answers the Diuell , that it is true , God hath made sundry promises in his word , of protectiō to his people , but yet so , as if they refuse to walke in the cōmandements of God , and to vse such lawfull meanes as he prescribeth in his word , he is not bound to perfome them , for they be made vpon that condition , Againe it is written , ] Seeing our Sauior Christ doth alleage another place of Scripture , to expound that the Diuel brought against him , and to shew how he abused Scripture : hence we gather , that the holy Scriptures are of themselues sufficient to interprete themselues , for so Christ alleageth another text of scripture to expound that which Satan alleageth , and to confute his abusing of it . So we find that Ezra did expound the law of God , and giues the sense of it by the scriptures , and so expounds the one by the other , Nehem. 8. 9. ( Iunius . ) Now if the seruants of God could do this in the old Testament , how much more may we in the new , wherein many things are most plainely opened and expounded by Christ and his Apostles ? But the Papists cannot by any meanes yeeld to this doctrin , for they hold , that that which must interprete the scriptures , must haue iudiciall power and authoritie to iudge of the sense of the scriptures ; but they hold the scriptures are but a dumbe letter , and therefore are not able to iudge of the sense ād meaning of the scriptures . Yet for all that ▪ we see ( by the example of our sauior Christ ) that the scriptures are of sufficient power to giue the sense of the scriptures , to interprete thēselues , and to shew what is the true sense of the scriptures , though they be dumbe . And as we see , that a mā may aswel shew his mind to his friend by letters and writing , as by word of mouth : euen so the Lord God speakes now to his people by the scriptures , as well as he did in olde time by his owne liuely voice from heauen . But if the Papists will yet deny the scriptures to haue power to iudge and determine of the sense of the Scriptures ; then would I know , who hath this power giuen vnto him ? They answer , the church must giue iudgement , and determine of the sense of the scriptures : but that is false , for the Lord hath not giuen any such power to the Church , to determine of the sense of the scriptures at her pleasure , but only he hath giuen to the ministery of the word , to open and expound the scriptures by the scriptures thēselues . As a Lawyer hath not that power to iudge of the law of his Prince , and to giue what sense he listeth , but onely to expound the law , and to giue the sense of it by the words of the law , and other circumstances cōcerning the same . The Church of Rome say further ; they 〈◊〉 determine of the sense of the scriptures , either by the rule of faith , or the consent of the fathers : or , if they faile , then the Pope he is 〈◊〉 determine of them , as one that cannot erre . 1 Concerning the rule of Faith ( by which they vnderstand vnwritten traditions ) how can they be fit iudges to determine of the sence of the scriptures , vnlesse we will gi●e more authoritie to vnwritten verities then to the written word of God ? Nay onely the scriptures must be the rule of faith , and only the scriptures iudge and determine of the sense of themselues . 2 Neither is the consent of Fathers a sufficient rule to giue iudgement , and to determine of the sense of the scriptures : for we know that they being men , and many of thē ( hauing not the knowledge of Hebrew and Greeke , yea and most of all in expounding the word ) are subiect to error , and sometimes do erre . And by the same reason the Pope is no meete man to be the iudge of the scriptures , and to determine what should be the sense of thē , seeing he is subiect to manifold errors , and many Popes haue erred in the foundations of Religion . Now follow the words of Christs answer , taken out of Deut. 6. 16. Thou shalt not tempt the Lord thy God. First we must search what this word , to tempt , signifies : secondly , the maner how God is said to be tēpted : thirdly the cause and root of this tempting of God. First , To tempt God , is to proue or to make trial whether God be such a one as the scriptures report him to be : namely , whether he be so iust , so mercifull , so mightie as the word of God describes him to be . So the Propet Dauid expounds it , Psal. 95. 9. Your father 's tempted me , and proued me in the desert . Where to tempt , is to proue Gods iustice and mercie , whether he were so iust and mercifull as the word sets him out to be , and as he promised to be . Secondly , for the manner , it is not simply to tempt and to make triall of God , but to tempt God , is to make needlesse triall of Gods power &c. when we haue no cause to try the Lord : and so it is taken here in the words of Christ , Thou shalt not tempt , that is , thou shalt not take needlesse and vnnecessarie experience and triall of Gods power and goodnesse . Thirdly , the cause which moueth men to tempt God , is a distrustfull and vnbeleeuing heart , euē want of faith . So the Israelites tēpted God , Psal. 78. ver . 18. 22. They tempted God in their hearts , and required meate for their lust . And the reason is , vers . 22. because they did not beleeue in God , and did not trust in his helpe , because they did not relye vpon his care and fatherly prouidēce : so that vnbeleefe was the roote of this their tempting of God. So then to tempt God , is to make needlesse and vnnecessarie triall and experience of his mercie , goodnesse , power and iustice , proceeding from a distrusting heart . Now God may be tempted fiue maner of wayes . First , when men will take vpon them to appoint God the time when , the place where , and the maner how God must helpe them , and accomplish his promise to them . Thus the Israelites in the wildernes wanting water , they say : Is the Lord amongst it vs or no● shewing , that through the Lord had promised he would be with them , yet vnlesse he would at that time giue them water in their need , they would not giue credit to his promise . Againe , Psal. 78. ●0 though the Lord had giuen them water , yet they say : Can he giue bread also , or prepare flesh for his people● still shewing , that vnlesse the Lord would at their pleasures , & now presently send them meate , they were readie to distrust his prouidence . And therefore it must admonish vs , that we must not in our requests and petitions ( as the Bethulianes did ) appoint God the time , place , or meanes how we would be helped in pouertie , sicknesse , or other waies ; but cōtinuing in prayer , waite vpon the Lords leysure , and leaue these circumstances to his good will and pleasure . Secondly , God is tempted , when men will not beleeue his word , but do demaund signes and wonders from heauen , as the Scribes and Pharises did ( Ioh. 2. 18. ) tempt our Sauiour Christ , not beleeuing his doctrine , vnlesse he would confirme it by some miracle . And thus all they tempt God , who refuse to beleeue the doctrine of God , because it is not confirmed vnto them at their pleasure by signes and wonders . But some may say : What , is it not lawfull thē to demaund and require a signe at Gods hands ? Yes we may sometimes : and so we reade that Gedeon did require a signe of God and sinned not : so did Hezechiah . 2. King. 20. 8. In two cases men may aske a signe of the Lord. First , when the Lord giues a man commaundement to aske a signe , then we may aske it lawfully : and thus the Lord bid● Achaz to ask a signe , and he sinned in refusing to do it . Secondly , a man may aske a signe of God , when it is necessarie for the confirmation of a man in some extraordinarie calling : as we see in Gedeon being extraordinarily appointed of God to be the Captaine and deliuerer of Gods people ; he being not fully perswaded of this his vocation , desired a signe of God , not of infidelitie , but the better to resolue himselfe of Gods calling him to that busines . And so it was in Hezechiah , to perswade himselfe of Gods extraordinarie deliuerance from an extraordinarie di●ease . The third way whereby men tempt God ▪ is when men liue in sinne continually without repentance , and so will trie Gods mercie : and thus the Israelites tempted God , Num. 14. 18. And so all those which liue in ●inne from day to day without repentance , do indeed tempt God and abuse his patience , Mal. 3. 15. And therefore seeing that this is euen to tempt God , to liue in sinne without repentance , it must stirre vs vp all to take heed how we runne on in sinne : but that we do wi●● speed repent and breake off the course of our sins : for so long as we liue in sinne without repentance , we tempt God , and then we can promise no safetie to our selues , neither looke for the protection of Gods Angels , but ly euen naked to all Gods heauie iudgements . The fourth manner of tempting God , is to inioyne men the obseruations of the ceremoniall lawe , as it appeareth Ast. 15. 10. the Iewes are said to tempt God , in that they vrged the obseruation of the ceremonies of Moses . And by this we may iudge of the present estate of the Church of Rome , and of their religion ; which stands for the most part in vaine and superstitious ceremonies ; and that which is worse , of Iudaisme and Gentilisme . The last way how men tempt God , is , not to vse the lawfull & ordinarie means which God hath appointed , either concerning mens soules , or concerning their bodies : and this is here vnderstood in this place , when Christ saith : Thou shalt not tempt the Lord thy God. When we shal refuse such lawfull and ordinarie meanes as the Lord hath appointed , and vse extraordinarie ; euen as a man hauing a readie way ouer a bridge , should leaue that , and thrust himselfe into the water , what were this but to tempt God ? Or when a man hath the ordinarie way to come downe by the steppes or staires , and refusing that shold cast himselfe downe from the top of a steeple ? So those men who contemne the word of God , and will not vouchsafe to heare , what do they else but euen tempt God ; seeing they refuse the preaching of the word , which is the ordinarie meanes to saue mens soules ? And thus Satan tempted our Sauiour Christ to tempt God. For hauing now set him on the toppe of the temple , in a dangerous place , he perswades him to cast himselfe downe : and he addeth , that he may be bold to do so , because God hath giuen his Angels charge to looke vnto him , that he take no harme . But our Sauiour Christ answers him ; That were to tempt God , seeing he had the lawfull and ordinary way to go downe by the staires , and therefore he had no reason to cast himselfe downe . In a word , all those tempt God , which either refuse the ordinary meanes God hath appointed , or do wilfully cast themselues into daunger , being not called thereunto of God : as Peter hauing no calling of God , went and thrust himselfe into Caiphas hall , to see what became of his maister : & the three Worthies which ventured through the hoast of the Philistims to fetch water at the well of Bethell for Dauid , whereas he might haue had it without danger at home . Here some may aske , What we are to iudge of those which vse to walke on ropes on high places , and on the toppe of houses : whether do such men sin or not ? Ans. These men do so either with a calling or without a calling , Such as do it by vertue of their lawfull calling , as Mosons and such as build churches and houses , and so by reason of their trades work on high places , cannot be said to tempt God : nay rather so long as they walke faithfully in their lawfull callings , they may assure themselues of Gods blessing and his protection . But as for those who to shew their agilitie ; and to make sport , walke on ropes , or runne vpon the roofe of houses , these men hauing no calling from God so to do , they cannot looke for Gods protection ; nay , they in so doing tempt God , casting themselues vpon daunger . And our Sauiour Christ might a thousand times better haue done this which Satan wold haue him here to do● yet would he not put himselfe into needlesse daunger , lest he should tempt God ; much lesse ought any man else aduenture to do it . And in this , that our Sauiour Christ vseth the ordinarie way , euen the staires , we may learne , that if any man looke to haue Gods protection and blessing , he must also make sure to vse the lawfull and ordinarie meanes appointed of God , & keepe himselfe within the compasse of his calling : yea if we desire to find comfort in any of Gods gracious promises , we must be wary to keepe our selues within the compasse of his commaundements : but if we leaue them , then we find no true comfort , neither haue we any promise of protection from God. But so long as we walke in obedience of Gods commaundements , and within the compasse of our callings , we haue this blessed promise from God , that his Angels shall take the care of vs , to guard and to defend vs. Againe , the diuell taketh him into an exceeding high mountaine . ] In the seuen verses going before , we haue heard of the two first temptations of our sauior Christ ; now followeth the third . In this third temptation we are to consider againe three especial points first , the preparation of the Diuel , ver . 8. Secondly , the temptatiō it selfe , ver . 9. Thirdly , Christ his answer , ver . 10. And first of all seeing the Diuell doth thus arme himselfe , and comes prepared three times , in three seuerall temptations , it should teach vs all on our parts to prepare our selues continually , and to be ready to resist his temptations . In the Diuels preparation note two parts : first , he taketh him to an exceeding high monntaine : secondly , he shewes him all the kingdomes of the world , and the glorie of them . But how could the Diuel cary our Sauiour Christ to this high mountaine ? I answer , he might do it two wayes : first , by vision : secondly , by reall transporting of his body from Ierusalem to this mountaine . Some thinke that this was onely in visiō : but I rather thinke our Sauiour Christ was caried locally and really ; for our Sauiour Christ his temptations are not imaginary , but true and reall temptations ; and the words import no lesse , but that he was really and locally transported from the citie to the mountaine . The reasons why the Diuell caried our Sauiour Christ to the mountaine , are these : First , because the Diuell in all things desire● to imitate God , and to become as it were Gods ape . Now we reade , that the Lord caried Moses to the mount Nebo , to shew him all the land of Canaan ; so the Diuell to imitate God , and by imitating God , to match him , and so to disgrace the Lord , carieth our Sauior Christ to the mountaine , as it is likely , to imitate Gods dealing with Moses . Secondly , the Diuell caried our Sauiour Christ to this high mountaine , as a most fit and conuenient place to broach this his third and last temptation now in hand . In that the Diuell doth carie our Sauiour Christ from Ierusalem to this hill locally ; hence we learne , that he may by Gods permission , haue like power ouer the deare children of God , not once , but twise , nay thrise , & oftentimes . We see this true in our sauior Christ the head : therefore if the Lord permit Satan , and by his permission giue the Diuell libertie to transport our bodies from place to place , we must not be discouraged . Seeing the same thing befell the head , it may also befall his members , which we are . The second part of the Diuels preparatiō , is this , that he shewes him all the kingdomes of the world , &c. Now concerning this , we may not think the Diuell could do this in deed and truth , to shew Christ all the seuerall kingdomes of the world , as they be here placed vpon earth , for that is a thing impossible : for there is no hill so high , that a man might see them all . Nay , if a mā were as high as the Sunne , and could see neuer so clearely , yet he could but see the one halfe of the earth ; and therefore we must know , he shewed them in a counterfeit vision . Now these visions of the Diuell , they be either of the outward senses , or else of the vnderstanding . Of the outward senses , as the delusions of the Diuel , making men thinke they see that they do not see indeed . So the Diuel is said to shew Samuel to Saul in a vision in his proper habite : and this was indeed but a coūterfet Samuel , not that true Samuel , who rested in the graue concerning his bodie , and remained in heauen concerning his soule . Secondly , there be false visions and deludings of the vnderstanding ; as the Lord speaketh , that he will make the false prophets ashamed of their lying visions . And some of these visions come vnto men sleeping , called dreames . Deut. 13. 1. some come waking , as to such as haue their braine crased , they oftentimes haue visions , and thinke themselues to be Kings or Prophets , as Iohn Baptist , &c. Now concerning this vision of Christ offered by the Diuell , he did it not onely to the mind of Christ , but also to his out ward eye , and visibly . By this practise of the Diuell we may behold his wonderfull skill and power , in that he can resemble to the outward senses in such a strange manner , euen as he listeth , so great and wonderfull matters . And the like is done by Magicians and Coniurers , who by the helpe of the diuel , can reueale and shew things done in a farre countrey , or things that be lost , in a glasse : or for things long passed , can resemble them to outward sense in a glasse , or in the aire . So that those are deceiued who are of mind , that they cannot do this : for if the diuell could shew Christ all the kingdomes of the world and the glorie of them in so short a time , then much more can he shew some one particular thing to the eye and sense of man. Now let vs marke the diuels drift in this temptation , & setting before Christs eyes this goodly and glorious sight : sure it was to this end , that the diuell might by this meanes more easily wind himselfe into the heart of Christ : and therefore he sets this thing before his eyes , that Christ might be moued by them , and take some delight in them , and delighting in them might desire them , and so Satan might in the end ouercome him and insnare him . And this hath bene the auncient practise of the diuell , as Genes . 3. first , to moue Evah to cast her eye vpon the apple , to marke the beautie of it , then to like it , thē to desire and lust after it , and so in the end to tast of it . And thus he dealt with Christ : first , he shewes this glorious sight , and the beautie of all these things , that if he could , he might haue moued him to desire them , and so make his temptation take place . Seeing this is Satans auncient subtiltie , it must warne vs to take great heed of our outward senses , especially the two senses of learning , namely , seeing and hearing . The eyes and the ●ares be the two windowes of the Soule : and if the diuell can get in his head there , he will easily wind in all his bodie , and poison our soules . We had need therefore to counterguard our hearts , to keepe them with all diligence , euen aboue al watch and ward , and euermore to take heed who , & what enters into our eyes and eares , and to make sure w● keep carefull watch at those doores . We mu●● pray with Dauid : O Lord set a Watch before my mouth , and keepe the doore of my lippes : and with holy Iob , make a couenant with our eyes that they behold no vanitie . This if we do , death shall not enter in by these doores and windowes , but we shall preserue our soules in puritie . Now when the diuell shewes our Sauiour Christ this goodly shew , let vs mark the maner : he shewes Christ all the beautie , the glorie and delight of them : not the troubles , vexations , calamities and daungers of them . And thus will the diuel deale with vs ; if he would tempt any one to some sinne , he neuer shewes but hides the miserie & daunger , the curses and calamities that will ensue vpō that sinne : but he shewes the profit , gaine , pleasure , delight and commoditie that that sinne will affoord them : that by this meane● he may bring them to his bow , and moue them headlong to rush into the commiting of sinne . Indeed when he hath got his purpose , and preuailed thus farre to bring a man into sin , then he will lay it open in most vgly maner , and lay before a poore sinner the horror and punishment due to his sinne , that so he may make a poore sinner breake the necke of his soule in despaire . Further , marke how the cunning diuell shewed not these goodly and glorious sights in the first or second temptation , but reserued them for the last , and that in great subtiltie . For the diuell know very well , that if any would peruaile , then surely the desire of honor , of preferment , of profit and pleasure , would moue the heart of Christ. And in this subtiltie he shewes , that this is a most daungerous temptation which comes from the right hand , that is , which proceeds from profit , pleasure , preferment and honour . And by this temptation he preuailed more against Dauid , then he could when he was in great conflict , and persecuted by Saule . So prosperitie and ease in the Primitiue Church in the dayes of Constantine , did more preuaile with Christians , then persecution and tribulation could do for the space of three hundred yeares before . And those which could be moued by no other meanes , yet the hope of honor , profite and pleasure hath ouercome and preuailed with them . Thus ease slayeth the foolish : prosperitie is as a slipperie way : and few hauing rest are edified , and walk in the feare of the Lord , & the comfort of the holy Ghost , Act. 9. 31. Luke cap. 4. 5. he addeth the circumstance of time , that the diuell shewed all this to Christ in a point or moment of time , in so short a time as possibly might be , with maruellous speed & celeritie . And this the diuell did being subtill , the more to inflame th● heart of Christ to desire them : and therefore he set his wares open , and as it were in a glimpse gaue him the beholding of the beauty of thē . So we see , if mē see some st●āg● and beautifull thing , and haue but a blush or a litle glimpse of it , they desire it with mor● eagernesse , & more greedily affect it . Eue● so he would haue dealt with our Sauiour Christ , he would haue affected his hea● with this sudden and glorious spectacle . Now followeth the temptation it selfe , in these words : And said vnto him , All these will I giue thee , if thou wilt fall downe & worship me . In this temptation we must first marke the scope and drift of the diuell therein . In the first temptation he laboured to tempt Christ to distrust and vnbeleefe : in the second , to puffe him vp with vaine confidence and presumption : now in this third , he tempted Christ to commit idolatrie , euen to worship the Diuell . And truly this hath euer bene the practise of the Diuell , to seeke to ouerturne religion and good conscience by these three things , honour , profite , and pleasures . Among Protestants and Protestant Ministers he hath preuailed much by these meanes . When as for the Ministers of the word , many haue in hope of profit and preferment , forsaken true religion & cleane abiured it , and taught the cleane contrarie , euen that which the papists hold and teach : so we see that protestant Merchants for hope of gaine , do carrie ouer to the Church of Rome all such merchandize of waxe , &c. as the Papistes vse to maintaine their superstitions and Idolatrie . And among common Professors , many of them to saue their lands , liuings , and places , haue chaunged as religion hath changed ; now Papists , now Protestants , like to Camelions into any colour . Of this we had experience in Queene Maries dayes : few great men remained Protestants , but yeeded to the Idolatrie of those times . This third temptation hath two parts : first , a promise : secondly , a condition . And here the Diuell saith not : I will procure thee these things at Gods hands ; but in his own● name , I will giue thee , all these , to make Chrit depend vpon him for them , to trust in him , and to deny his confidence in God , and to relie vpon the diuell for an inheritance in this world . In which vile practise of the diuell , we may behold his shamelesse boldnesse , who dares offer Christ the gift of all these , conditionally , if he would worship him : whereas indeed they did all most properly belong to Iesus Christ himselfe , and were his owne ; neither had Satan any title to them , but onely by vsurpation . And as the diuel here with Christ , so he dealeth with most men of the world , to tempt them to depend vpon him for the wealth of the world , and to make the Diuell their God. For though mē deny this in word , and say , All they haue , God hath sent it , they thanke God : yet their wicked practises shew the contrarie , that they do indeed depend vpon the diuell for gaine and profite : seeing most men get their goods by false waight● and measures , by deceit , fraud , cousinage , by lying , swearing & forswearing . Now while they get that they haue thus by such vile and wicked meanes , it plainly shewes that all they haue , they haue it of the Diuell , & depend vpon him for wealth , & so make him their God , though in word they deny it neuer so much . Secondly , the Diuell knew Christ was a King , and that his kingdome was not of this world , but spirituall , exercised especially in mens consciences : now the Diuel he labours to tempt Christ to become an earthly King , which if it had taken place in Christ , he knew then that he could not be that true Messiah , who should raigne spriritually in mens consciences . And in like maner deales the Diuell with the members of Christ : for the church of God hath a kingdome , and that is spiritual in the word of God. Now the stewardship is the dispensation and ministery of the word preached , and against this the Diuell laboureth that it may become an earthly kingdome , not spirituall but carnall , not in the power of the spirit , but in the carnall wisedome of mans eloquence ; and so by all means to ouerturne the true kingdome of Christ. Thirdly , we see here how the Diuell maketh very large and liberall promises , though he meant to performe nothing , neither could he though he would . This must teach vs to study that we may be contrary to the Diuel , and therefore that we do warily consider what promises we make , whether the thing we promise be lawfull , and in our owne power , and that we do it with sincere harts , voide of deceit , and with purpose to be as good as our word : and when we haue promised , accordingly to performe our promise ; for that is a marke of Gods children , and a fruite of the spirit and true faith , in doing the duties of equitie . And in that the Diuel shewed all these vnto Christ , euen the seuerall kingdomes of the world , it is manifest he knew them all , and was well acquainted , and had trauelled through them , as he confesseth , Ioh. 1. 7. And in that he could shew the chiefest glory and beautie of them in such a short time , it is cleare he was cunning in them , and the seuerall estates and conditions of them all . And we see , that the Diuel in propounding all these glorious kingdomes vn●● Christ , he did tempt him to ambition , tha● he would set his heart on them and so desir●● them . And herein note one of his most principall practises , which is the ouerturning 〈◊〉 kingdomes : for the Diuell desireth to do the greatest harme and most mischiefe that he can . Now in the ouerthrow of a kingdome , many go to wracke ; and to effect this , he seekes continually to puffe men vp with ambition , that they may desire and gape for preferment and honor . The Lord hath in mercy placed ouer vs in this kingdome a gracious Prince and a Christian Queene , & the Diuell hath long enuied this our prosperitie , and sought sundry by-plots and manifold practises to ouerthrowe our state , to cut off the head , and to cast her crowne into the dust . And to this purpose he hath raised vp many wicked and rebellious subiects : but the Lord hath in mercie brought all to nought . And therefore the remembrance of this should moue vs all to thankfulnesse , for this great mercie of God in defending both Prince and people , and bringing to nought all such rebellious wretches , confounding those ambitious heads , and all their vile and trecherous plots and deuices : and we must shew this thankfulnesse in the duties of repentance and sincere obedience . Secondly , this must teach vs to pray vnto God continually , for the preseruation of our Prince and kingdome , that he would euermore confound and bring to nought all Satans policies , and vile plots and practises of ambitious heads . And it is our duty , in token of true ioy and thankfulnesse , to do as the people did in the dayes of Salomon , who shouted so loud , and cried out God saue king Salomon , that the very earth rang againe : euē so should all true Christians , to expresse the ioy of our hearts , pray day and night , God saue Queene Elizabeth . And herein is our comfort , that though the Diuell with all his malice seekes to destroy both Prince and people , and the whole kingdome , and hath his wicked instruments to effect the same : yet the Lord God hath his Angels which take care of his Church and people , and stand round about them , to defend them both by sea and by land , that all the Diuels in hell cannot hurt them : but the Angels of God defend his children at home , and beate back all our enemies from inuading of vs. All these will I giue thee ] These words are the very words of the Pope of Rome , who as Satans vicar , hath indeed the two hornes of the lambe , but he speakes like the Dragon : he makes himselfe equall to God , he can ( as he sayth ) send to heauen and to hel , set vp and pul downe Princes , he can do what he list , he can open and shut at his pleasure , pardon sinnes , and I know not what : which shewes he speakes the Diuels language , the language of Ashdod , not of Canaan . Luke . 4. 6. The Diuell ads a reason further to perswade Christ : for he saith , All these kingdoms are mine , and I cā giue them to whom I will. Where first the Diuell tels a loud lie , chalenging to himselfe the right of all the kingdomes of the world : for it is the Lord his right alone , as we may see Dan. 4. 2● . where the Lord speakes to that proud king N●buchadnezar by the ministerie of Daniel : I beare rule ouer the kingdomes , & I alone ( sayth the Lord God ) can giue them to whom I please . So then the Diuell hath no power to giue them , neither hath any title to them , that he can bestow them at his pleasure : no , that belongs to God alone : yet we see Satan will be an vsurper at large . Secondly , marke the Diuels arrogancie and shamelesse boasting , in that he dares chalenge all the kingdomes of the earth to himselfe , as though he were soueraigne Lord of them , to do with thē at his pleasure . And let vs all learne by this shamelesse lying and notorious boasting of the diuel , to take heed that we be not like him in these sinnes , but study to be contrary to him : and therefore we must desire and study to speake the truth at all times , and take heed of boasting yea rather let vs thinke as humbly and basely of our selues as possibly we can , which is a good meanes to humble and cast downe our proud hearts : and let such know that are giuen to these sins , to lying and vaine boasting of this and that which they haue not , it argues great pride , and shewes they be very like the Diuell himselfe in this point . If thou wilt fall downe and worship me . ] Here is the second part of the temptation : namely , the condition , and the maine drift of the Diuell in these words , is to bring our Sauiour Christ to manifest Idolatrie , euen to worship the Diuell himselfe . First , seeing the Diuell durst be so bold to tempt our sauiour Christ to Idolatrie , and to worship himself ; hēce we see that the maine scope of the Diuel is especially to deface Religion , and the true seruice and worship of God , and therefore he assaults the Church of God , and tempts men to bring them to embrace heresies , schismes , idolatry , that he might destroy the church of God : and thus he became a lying spirit in the mouth of foure hundred false prophets at one time . And when Iehosuah the high Priest came into the Temple to performe the worship of God , he stood vp to hinder him , when he was praying for the good of the Church . And so doth he in these dayes stand vp and seeke by all meanes to hinder Gods Ministers in the building vp of Gods Church . When Christ hath sowne good wheate , thē the Diuell soweth tares ; and whē Paul would haue gone to preach the Gospell to the Thessalonians , the Diuell hindred him ; and it is his speciall study to stop the ministery of the Gospell : and therefore it is said that the Diuell cast many of Gods ministers into prison , Reuel . 2. 10. Reu. 16. 13. 14. there came 3 euill and vncleane spirits out of the mouth of the beast , which entred into Kings houses , to turne thē from the entertaining of the Gospell , because that Kings be either especiall nurses to the Gospell , or else if Satan can preuaile with them , become greatest enemies to hinder the course of the Gospel . Such frogges be these Seminarie Priests , Monkes , Friers , and popish Iesuits , which lurke commonly in Kings courts , and in the places of mighty men . Then seeing the Diuell is so painefull to stop the course of the Gospell , to ouerturne true religion & the seruice of God : it must stirre vp all the Ministers of the word of God , to labour and take paines , that their diligence in defending and vpholding true religion , and building the church of God , may counteruaile Satans diligence in hindering of it . Secondly , it behooueth all Christians not onely to pray for themselues , but seeing the Diuell labours the ruine of the church , specially in preuailing with Princes and great men , we must pray for the good of Gods Church and children , and euery member of it : by name , for Kings & Queens , &c & good reasō is there that we should do so : for in the good and flourishing estate of the church we all receiue benefite by it , and fare the better for it . Thirdly , if Satan durst set vpon the Sonne of God , and tempt him to idolatrie and to worship the Diuell , then much more will he be tempting vs to the like sinne , and set vpō sinfull man to moue him to worship him , and make him his God. But you will say , there is none so mad to worship the diuell , to make him our God : oh we defie him . True it is , men say they defie the Diuell , and spit at him , but alas if we consider their dealings , we shall see the Diuell sits in their hearts , and rules there as God. Do but cast your eye vpon the three maine Religions of the world , the religion of the Turke , of the Iew , and of the Papist ; and it will appeare that most men worship the Diuell and make him their God : because the Turke he is ignorāt of the true God : the Iew worships God the Father , but not by Iesus Christ , whom they deny : the Papist worships a false and counterfeit Christ forged by themselues , and neuer read of in the word of God : for they make him a Sauior in part , & a Priest to be creator , or the maker of his Creator . That it may appeare , that these three sorts of people do not worship the true God , but euen the diuell himselfe , let vs marke these 2 principles . First , that al doctrines set downe and inuented by man , concerning Gods seruice and worship , being against the word of God , they be the doctrines of Diuels : so saith Paule 1. Tim. 4. 1. 3. that there shall come false teachers , which shall teach doctrines of Diuels : and what are these ? Vers. 3. he saith : Such as forbid to marrie : and teach men that some meates be holy in themselues , & some vnholy and not lawfull to be eaten . The second principle is this , all worship of God deuised by man , being against the word of God , is the doctrine of Diuels . So the Gentiles offering to Idols Paule saith they offered to Diuels : yet none of them intended that , but rather by the idols offered to God. So whatsoeuer worship shall be inuented , being against the word of God , it is indeed the worship of the Diuell , not of God. Now by these two principles it appeareth , that the worship of God performed by the Turkes , and by the Iewes , it is no worship of God , but the worship of Diuels : seeing both of them worship the Father out of the Sonne . And the worship of God in Poperie , it is no better then the worship of the Diuel , seeing they worship God out of the true Christ , and haue forged to themselues a false counterfeit Christ. And if Paule might truly affirme of the Gentiles , that they worshipped not the true God , but offered to diuels : then mnch more may it be auouched of that abominable sacrifice of the Masse , that it is indeed the worship of the diuell , seeing it is more vile idolatrie then that of the Gentiles . Now it will be said : Though the Diuell preuaile thus with them , yet he cannot preuaile so with Protestants , neither can they be said to worship the diuell . I answer : That in truth there be thousands of Protestants in the world who do worship the Diuel : for all those which do onely in outward shew professe true religion , but in heart loue the world , set their hearts vpon pleasures , profites and preferments , such professours do in truth make the diuell their God , and may be said to worship the Diuell . For to whom soeuer they giue their hearts , to them they do giue worship : but while they set their hearts on these things , they do not loue God neither do they beleeue in God , and rest vpon him as their God ; and therefore they make the world their God , and so worship the Diuell . Fourthly , by this practise of the diuell , we see those men confuted , who thinke that the diuell cannot make a league with men , as with witches , coniurers , &c. For we reade and know such things haue bin done , and here we haue a manifest proofe of it : for the Diuell offers a league to Christ : there was nothing wanting but our Sauiour Christ his cōsent . And if sinfull mā had bene in Christs stead , questionlesse there had bene a league ▪ and for so great gaine he would haue the diuell his seruice . Then said Iesus vnto him , Auoide Satan , &c. ] Now followeth the answer of our Sauiour Christ. And first in Christs answer marke , in propounding of it he vseth first a speech of indignation and of defiance to the Diuell and his offer : Auoide Satan : as though Christ should haue said : I haue heard thee blaspheme both me and my Father , & haue thus long suffered thee , but I will suffer thee no longer , get thee hence Satan , I will not vouchsafe to answer to thy temptations any more . Marke here in the answer of Christ , that he was content to endure the diuels temptations and reproches , which concerned his owne person : but when he is so bold to blaspheme God his Father , he can endure him no longer . Now when he makes challenge and claimes title to all the kingdoms of the world , as though he were Lord of them , and could bestow them at his pleasure , therin he blasphemed God his Father . Then this teacheth vs , that if we shall heare vngodly wretches blaspheme the name of God , we may not endure it , but haue indignation & great dislike of it . And if we heare black-mouthed Rabshekahs blaspheme the holy name of God , by swearing , cursing , banning , we must be touched with griefe , to heare the glorious name of our God dishonoured , and if time and place require , manifest our dislike in open reprehension of it . Whē Ahab and Iezabel being both wicked , heard that Naboth had blasphemed God , they rent their cloathes in token of sorrow . So when Hezechiah heard the blasphemies of Rabshekah , he rent his cloths and was very much grieued for it . Whē Dauid heard the Gentiles say , where is now their God ? this blasphemous speech did greatly affect him , so as his very teares were his drinke . And the bad speeches of the men of Sodome , did much affect Lot , & vexe his righteous soule , 2. Pet. 2. 8. And as all men must be grieued to heare wicked men blaspheme the name of God , so especially those that be gouernours of others , and by name , maisters of families : as Dauid saith Psal. 101. he would not suffer a talebearer in his house , much lesse a blasphemer . And the Magistrate is especially bound to looke to this , seeing it is the law of God ▪ that the blasphemer should be stoned to death : now this law is perpetuall . And if a man for speaking a word of disgrace against the person of the Prince wittingly and willingly , shall iustly lose his life : then he that is a blasphemer , and speakes to the disgrace of the eternall God , is much more worthie to die a thousand deaths . Secondly , by this answer of Christ , we learne how to behaue our selues when any shall go about to perswade vs to depart frō his Church , to renounce true religion ; we must accompt of them in that respect as the instruments of Satan . If the father should seeke to withdraw his owne child from the true religion , the sonne must not spare the father , but must cast the first stone at him , Deut. 13. And when Peter would haue disswaded Christ from going to Ierusalem , he saith : Get thee behind me Satan : though he was an excellent Apostle , yet in this Christ accompts of him as of the very diuell . Againe , in that Christ bids Satan now auoide , and will dispute no longer with him ▪ we must hereby learne how to answer the diuell in his temptations : though at the first , when his temptations be more mild , we may reply by the word of God , yet when Satan shall be more violent in his assaults , we must imitate our Sauior Christ , & bid him auoide , and dispute no more with him . And whatsoeuer he shall bring against vs , when we are not able to answer him , yet let vs hold the maine conclusion in the word of God , not vouchsa●ing him an answer . It is written ] Seeing our Sauior Christ now the third time answers the Diuell by the scriptures , saying , It is written : we learne that the written word beleeued and vnderstood , is the most sufficient weapon to confute & to confound Satan & his vile tēptations , else Christ wold not now euē the third time haue made choise of this weapon : It is written againe . This confutes the Papists , who make two Scriptures , one vnwritten and inward , which is traditions , the consent of the fathers which haue liued in all ages ; & the other written in the holy scriptures . Now they do make their vnwritten scriptures , as they call them , and the consent of fathers , to be of equall authoritie with the written word of God , which our Sauior Christ doth shew here , to be the most powerfull meanes to repell all Satans temptations . And the holy scriptures which they call a dead letter , and make as though it had no power in it , eue● this alone is the sword of the spirit to confound satan : and therefore damnable is that their doctrine , which so abuseth the holy Scriptures , & sets vp the erronious tradition of sinfull men . For if the written word had bene but a dead letter , our sauiour Christ would neuer haue made choise of it abou● all other weapons three seuerall times to confute Satan , euery time answering , It is written . Secondly , by this answer of Christ , saying , It is written , we learne how to behaue our selues when any shall seeke to turne vs from true Religion , to embrace false Religion , though we cannot answer their arguments , but they set such a colour on them by their wit and eloquence , and seeme to dazle our eyes that we can not see their deceits ; yet we must sticke to the scriptures , and clea●● fast to the text of the Bible : and if we find but one sentence in al the Bible to perswade vs of the truth of Religion , we must hang vpon it with both hands , and let not o● hold go ; nay it must be of more force & credit with vs , then a thousand arguments that tend to the contrary . Thou shalt worship the Lord thy God only , ] In these words is contained the answer of our sauiour Christ to the third temptation of the Diuell . The words are takē out of Deut. 6 ▪ 13. where they are read thus , Thou shalt feare the Lord thy God , and serue him . Now there may seeme to be some difference in the words , as they be alleaged by Christ : for in that place of Deuteronomy it is said , Thou shalt feare the Lord thy God : our sauiour Christ saith , Thou shalt worship . Againe , our sauiour Christ addes a word , which is not added by Moses in that place , namely , Thou shalt worship the Lord thy God onely : this word onely is not in that text of Moses . But if we vnderstand two points concerning the alleaging of scripture , there will appeare to be no difference ; the first is this , that Christ and his Apostles in their alleaging of scripture , do not so much sticke to the very ●illables , as aime at the sense of the scriptures which they alleage . The second thing is this , that our sauiour Christ in alleaging scripture , seekes to expound scripture , and to open it in alleaging of it ; and so doing , he may well adde a word , when as the word he addeth maketh much for the meaning of the text . And thus Christ in this place chaungeth the word , not mistaking of it , but rather to expound Moses ; for whereas Moses saith , Thou shalt feare the Lord , he meaneth that religious feare whereby we feare God , and worship him . Now our sauiour Christ he saith , Thou shalt worship , shewing Moses meant that feare whereby we do with reuerence and bowing of the body and adoring of God worship him , moued thereunto by religious feare , either in praying for some mercy we want , or giuing thankes for some benefite receiued . Againe , Christ in alleaging this text of Scripture , he addes a word , yet so , as he doth it without any fault : for though this word ( alone ) be not in Moses his text expresly set downe , yet it is included , and in sense it is vnderstood : for where he saith in the thirteenth verse , Thou shalt feare the Lord , and ads no more ; in the fourteenth verse he saith , Thou shalt not walke after any other gods ; so that a mā may easily perceiue he did in sēse include it , though not expresse it in words : and thus we see our sauiour Christ cleared . In the text of scripture alleaged by Christ , note two points : first , what this worship and feare is : secondly , to whom worship is due . First , worship taken generally , signifieth the giuing of honor and reuerence to another . Now this honour is either ciuill or diuine . Ciuill honour is that outward reuerence we giue to men , by ●rostrating of the body , or bowing of the knee ; and the end of this ciuill worship is , that thereby we might acknowledge another to be our superiour : & therfore it is giuen of subiects to Princes , or of inferiours to those that by some meanes are their superiours . And thus Iacob worshipped , that is , gaue ciuil worship to Esau seuen times , Genes . 33. 3. This reuerence Abraham gaue to the Hittites , Gen. 23. 7. & Lot to the Angels bowed himselfe to the ground , Gen. 19. 1. where he gaue them onely ciuill worship and honour . So then it is manifest by these examples , that we may lawfully bow and bend the knee and kneele to Princes , to giue thē this ciuill honour , thereby shewing we do acknowledge them to be placed aboue vs in authoritie and dignitie in the world by God. The second kind of honour is diuine or religious worship , when we giue such honor to another , that thereby we do ascribe diuinitie & diuine power vnto it , acknowledging thereby that it is some diuine thing aboue all creatures . And this we do first , when we ascribe the godhead to it , and make it God : secondly , when we ascribe Gods attributes to it , as omnipotencie , prouidence , &c. thirdly , whē we acknowledge it to be the creator and maker of all things : fourthly , when we acknowledge it to be the giuer of those good things we enioy , and the defender of vs from euill . This diuine worship is either inward in the heart , or outward in the body . Inward diuine worship is whē a man giues his heart to any thing , by beleeuing in it , by louing of it , and reioycing in it aboue all other creatures ; and that because it hath in it the god-head , or diuine nature , or is God , because it hath the attributes of God , because it is the Creator and defender of all things , or else because it giues vs all good things , and keepeth vs from all euill . The outward diuine worship , is when a man any wayes by prostrating himselfe and bowing of his body , doth it to manifest his faith , hope , loue , confidence , feare , or any gift in his hart , thereby confessing it is his Creator , defender and preseruer . So then here is a manifest difference betweene outward ciuill worship , and that diuine worship which is outward : because by that ciuill worship we do only acknowledge them to whome we do it , to be our superious : but by this outward diuine worship , we do acknowledge that to which we do this worship to be God , Creator and defender of vs and all other things . Now in this place our sauior Christ meaneth not that ciuill worship , but he vnderstandeth outward diuine worship . There is another seruice mentioned , which is feare : when we giue & performe obedience to another , it is either a seruice absolute or in part : absolute , when we obey the commandement of another simply without all exception : when we obey another , not onely outwardly in body , but inwardly in soule , will , affections , & with the conscience : and this is proper to God alone , neither may this absolute obedience be giuen to any creature , onely God alone is to haue this absolute worship , so as we must obey him without all exceptions or question , and that in body , soule , will , affections , and in the very conscience . There is a second seruice , which is only in part , which we may giue to men , as to the Magistrate being in authoritie aboue vs , vnder God ; for God hath giuen them leaue to make lawes , and power to giue commandements ; and they must be obeyed in ciuill things , yet with condition , In the Lord , so long as their commandements stand & agree with Gods commandements . Again , they must be obeyed onely with our bodies : their lawes cannot reach vnto mens hearts and consciences , to bind them . And of these two in this place , we are to vnderstand that obedience which is absolute , to obey the commandement of the Lord absolutely and simply without condition or exception euen in all things whatsoeuer he commaunds vs : following herein our father Abraham , who to performe obediēce to the Lord , forsooke his natiue countrey , & was ready to offer his sonne his onely sonne , his beloued sonne , his sonne Izak the sonne of the promise . Now followeth the person to whom this worship must be giuen . This diuine worship , whether outward or inward , is due to God alone , neither may it be giuen to any other creature , though neuer so excellent . And this is taught vs plainly by Christ his answer , and it is agreeable to the first and second commandements , where we are forbidden expresly to giue this diuine and religious worship either to any creature , or to idols , but we must haue & acknowledge Iehouah to be our God alone . Reuel . 19 , 10. whē Iohn was about to worship the Angell , and to giue him some part of this diuine worship , he forbids him , and tels him that he is but his fellow seruant , and chargeth Iohn to worship God alone . So then by this which hath bene said , we see how fitly our Sauiour Christ answered the diuell , & alleaged this place of Scripture to stop his mouth . The diuell had shewed him all the kingdomes of the world and the glorie of them all : and tels Christ , if so be he would but acknowledge him to be the giuer of them , he would bestow them all vpō him . Now our Sauiour Christ answereth , that he may not giue that honour to him , which belongeth to God alone and to none else . First , we learne from this answer of Christ , that it is not lawfull for vs to giue this diuine worship either inward or outward to any creature , though neuer so excellent ; neither to Angels , nor Saints : because it is peculiar and proper to God alone . And therfore if any mā shal prostrate his bodie before Saints to pray vnto thē , he maketh them no lesse then Gods , in giuing them that priuiledge which is proper to God : namely , to search the heart , that they can heare our praiers , that they be omnipotent , omni-present , that is , present in all places at once , with all things : which can be affirmed of none but God alone . And yet this is the common practise of the Papists , to yeeld this diuine worship to Saints , and dead men and women , and to adore and worship them . But the Papists answer : They do not worship Saints with that worship which belongs to God , neither do they worship thē as Gods. Why , no more would the Diuell here haue Christ so to do , neither durst he presume to tempt Christ to worship him as God , but to acknowledge him to be the giuer of all the kingdomes of the earth . And the Diuell requires no more but outward worship : and yet our Sauior Christ tels him , that this outward worship which he demaunded , was proper to God alone , & none may or ought to haue it , saue he alone . Now the Papists do giue that to Saints , which Christ denyeth to the Diuell : for they auouch , that Saints can deliuer them from this disease and that disease . They make them patrons not onely of priuate men , but of whole kingdomes & coūtries , as of Italie S. Martin , of Spaine S , Iames , of England S. George . &c. Now to giue a kingdome ( which Christ denied to Satan ) is a lesse matter then to be a patron of a kingdome : for one may giue a kingdome , that cannot defend a kingdome . Nay in truth , whatsoeuer they say , they make the Saints gods : for they pray vnto them , they make them intercessors for them vnto God , to procure them fauour in things concerning the life to come . They call the Virgin Mary the Queene of heauen , they make Christ to be her vnderling & a punie : for they pray her to commaund her sonne , & to cause him to heare their prayers , which is to make her euen aboue God himselfe . And therfore in truth they giue more to Saints , then the Diuell required of Christ. Againe they answer : That which may be done to earthly Princes , may much more be done to Saints in heauen . Now say they , we kneele and bow to earthly Princes , and do reuerence to the chaire of Estate : why then may we not to Saints ? But we answer them : It is true , we do kneele and bow vnto earthly Princes , but all this that we do , we do it not so much to their persons , as to that authoritie God hath laid vpon them : and we do it onely to shew our subiection vnto thē ▪ But to kneele to Saints is no token of ciuill honour , as this is which we giue to earthly Princes , but a part of diuine honour . For by that , they do acknowledge , that the Saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to God alone . Yet though we may not thus adore Saints as the Papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : First , by giuing thāke● to God for them , in that the Lord hath giu● his Church in former times such worthy instruments . Secondly , by a reuerent estimation of them , in that we accompt of them as the friends of God. Thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the Saints departed . Now if that the adoring of Saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the Papists . Neither can the Church of Rome iustly accuse vs of the like , though we haue and retaine the names of Saints dayes in the church of England ; because we dedicate those dayes not to the worship of Saints as they do , but to the seruice and worship of God alone . We must mark how our Sauiour Christ in alleaging and expounding of Moses ioynes worship and feare together : to shew , that none can truly worship God but they that do truly feare God. Men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the Sacraments ; they thinke this is all the worship of God that he requires , though they want the feare of God in their hearts : but alas all this is to no purpose , if men want the feare of God , & practise iniustice in their particular callings . Reade the first of Esa. vers . 14. The Lord hates all the seruice and worship which the Iewes offered him : not simply , because these things were vnlawfull in themselues , for the Lord had commaunded them : but because they ioyned not not so much to their persons , as to that authoritie God hath laid vpon them : and we do it onely to shew our subiection vnto thē . But to kneele to Saints is no token of ciuill honour , as this is which we giue to earthly Princes , but a part of diuine honour . For by that , they do acknowledge , that the Saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to God alone . Yet though we may not thus adore Saints as the Papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : First , by giuing thākes to God for them , in that the Lord hath giuē his Church in former times such worthy instruments . Secondly , by a reuerent estimation of them , in that we accompt of them as the friends of God. Thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the Saints departed . Now if that the adoring of Saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the Papists . Neither can the Church of Rome iustly accuse vs of the like , though we haue and retaine the names of Saints dayes in the church of England ; because we dedicate those dayes not to the worship of Saints as they do , but to the seruice and worship of God alone . We must mark how our Sauiour Christ in alleaging and expounding of Moses ioynes worship and feare together : to shew , that none can truly worship God but they that do truly feare God. Men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the Sacraments ; they thinke this is all the worship of God that he requires , though they want the feare of God in their hearts : but alas all this is to no purpose , if men want the feare of God , & practise iniustice in their particular callings . Reade the first of Esa. vers . 14. The Lord hates all the seruice and worship which the Iewes offered him : not simply , because these things were vnlawfull in themselues , for the Lord had commaunded them : but because they ioyned not to the seruice of God , the feare of God , but their hands were full of crueltie & iniustice , and they practised no mercie to men : and whatsoeuer men professe in the worship of God , and shew not the feare of God , & conscience in their particular callings and dealings with men , all is but hypocrisie . Whereas we teach that a man may be certainely perswaded by faith of his election and saluation : the Papists say , we cannot proue it out of the word of God. Now what though we cannot find this sentence in so many words : ( I am elected ) yet as our Sauiour Christ by alleaging Scripture gathered the sense of it : so may we without blame gather that out of the word which is the same in sense , which we hold in this point . We see it is our dutie not only to worship God with outward worship of the bodie , but with inward worship in the soule , mind , will , affections , and in the conscience . Paul he preached the Gospell of God vnto the the Corinthians , to bring their very thoughts into subiection : that is , so to order them , that they might not thinke any thing but that which was holy and according to the will of God. Then the diuell left him , &c. ] In this verse is set downe the third and last part of the conflicts of Christ with the diuell : namely , the issue and euent of them , which is that glorious victorie and conquest which our Sauiour Iesus Christ got against the diuell . And this is the most principall part of all the rest . For what comfort could we haue had in Christs temptations , in the preparation , in the conflicts & seuerall temptations , vnlesse Christ had vanquished Satan , and got the victorie ? Nay all the comfort of Gods children stands in this victorie of our Lord and Sauiour Iesus Christ : because now Christ stood in our stead , and was tempted for our sakes : so that he being our head , and getting victorie ouer the diuel , the Church & euery member of the Church in Iesus Christ , got victorie ouer Satan . In the victorie we are to obserue two things : First , that the Diuell departed from him : Secondly , the Angels ministred vnto him . In this departing of the Diuell from Christ , we may behold the vnspeakable goodnesse of God to his Church , for that which befell Christ , befalleth the Church of God. Now the Diuell hauing tempted Christ in three seuerall and sore temptations , he encountred him in all three , and resisted the Diuell in all his temptations : and then the Diuell leaueth him , and goeth his way . Wherein we see the endlesse loue of God , in that he puts an end to the afflictions of his Church , though they be many and sore , yet they shall last but a time and haue an end . So the Lord speaketh of Salomon : If he sinne I will chastise him with the rods of men and with the plagues of the children of men : such as should not be too extreame , but that he should be able to beare . So the Prophet Habacuck , he in the first chapter breaketh out into impatient speeches , for the afflictions of the Church : but chap. 2. vers . 3. the Lord bids him waite , and tels him , it shall be amended , and that he will put an end to their miseries : the Lord hath promised that he will not suffer his children to be tempted aboue that they shall be able to beare , but shall find a blessed issue of their temptations . The two Prophets which were slaine for doing their message , and for the testimonie of Iesus , lay vnburied three dayes and an halfe : but after the Lord puts into them the spirit of life againe , and they reuiued , and stood vp before the Lord , and they that saw them shall be afraid , and see them ascend vp into heauen . So that we may see , the Lord in mercie puts an end to all the afflictions of his children . And this we may see by dayly experience , some of Gods children are visited with grieuous and fearefull temptations , some halfe a yeare , some a whole yeare , some , two , three , foure , ten yeares , yet at length the Lord giues them a good issue , and puts an end to their miserie ; and in stead of horror of conscience , sends them comfort ; & in stead of griefe , ioy vnspeakable . And though the Lord should suffer them to be tempted all their life long til their dying day , yet then the Lord would giue them a blessed issue of all their miseries , and fill their soules with exceeding comfort . Here we see a notable differēce betweene the first Adam and the second Adam . The first Adam was tempted , and yeelded to Satans temptations , and suffered the Diuell to enter into his hart : the second Adam Iesus Christ , he was likewise tempted , yet he yeelded not to the least assault of the Diuell , neither could he euer enter into his holy heart , but departeth from him , and is faine to leaue him . In this departure of the Diuell from Christ , first , marke when he departed : secondly , for how long he departed . For the first , Then the Diuell left him , that is , after the three temptations were ended , and Christ had in great indignation bid him auoide Satan , for his blasphemous speeches , then the Diuell departed . Here we see the best way to put the Diuell to flight , and to giue him the repulse : namely , to resist him at the first , & giue him no ground . But as S. Iames saith , Resist the diuell , and he will flie from thee : when as we depend on Gods word , and the blessed promises of the Gospell , praying for grace from God to resist satan ; he shal neuer preuaile against vs , but will depart . And therefore it is but foolishnesse to thinke or imagine that he can be put to flight by musick , merry companie , sports and pastimes , or such like vanities : but the onely meanes to cause him to depart , is the word and prayer , by them alone he is resisted . They take a bad course , who thinke they may yeeld to Satans temptations when they are yong , and purpose in their old age to resist him : but if we euer yeeld vnto him , we do set open the doore of our hearts vnto the Diuel , we do willingly receiue him , and bid him welcom , and then he will not easily be driuen away : nay we shal find it a hard matter , if not impossible , to put him to flight in our old age . But as men in a dropsie , the more they drinke , the more they desire : so the more men yeeld to his temptations , the more violently will he set vpon them . After that our sauiour Christ saith vnto him , Auoide Satan , presently he departeth , and is obedient to his commaundement . What ? was this any vertue in the Diuel to obey Christs commandement ? No surely , it was no vertue in the Diuell : for we are to vnderstand , there be two kinds of obedience , one is voluntary and chearfull , the other by constraint and forced . Voluntary obedience is that , when any of the creatures of God do willingly through Gods grace mouing them , obey the commaundement of God , as all the good Angels of God , and Adam before his fall , and all the children of God that be effectually called , iustified , and sanctified , do willingly and with chearfulnesse yeeld obedience vnto God in part . Besides this , there is a constrained obedience , when one is vrged and compelled whether he will or not to obey another ; as one that is a malefactor , being condemned to die , he is obedient and yeeldeth himself to death , he submitteth him selfe , because he must neither will nor choose . So the Diuell here obeyeth the voice of Christ , and departeth at his commaundement : but this obedience in him is no vertue , because he was compelled to do it , and could do none otherwise . And that which here befell the Diuel , shall befall all wicked & impenitent sinners if they will not now obey the commandement of Christ , to repent and beleeue the Gospell , they shall one day in spite of their teeth be constrained , will they nil they , to obey that commandement at the last day of iudgement , Depart ye cursed into euerlasting fire , prepared for the diuell and his angels . The consideratiō of this one point , should 〈◊〉 all men now in the time of grace , to yeeld hearty and willing obedience to the voice of Christ , in repenting and turning to God , le●● one day we be constrained to yeeld to our eternall confusion . Luke 4. 13. he saith , When the diuel 〈◊〉 ended all the temptation , then he departed . VVhere we may note , that before the Diuel● left our Sauiour Christ , he imployed all 〈◊〉 might , skill , subtiltie and fraud in tempti●● of Christ. And from this malicious pract●● of the diuell , we may gather , that Christ was tempted with no smal and easie temptation , but that he was tempted in the highest degree that could be : for the Diuell made an end of his temptations before he left him , and had his will in tempting of him , and therefore no question , in these three maine temptations that we haue spoken of , he tēpted him as much as he could , and shewed his greatest extremitie and fraud . And this may appeare , in that the Angels were faine to come & comfort our Sauiour Christ : so that he was not tempted with some light and ordinarie temptations , but in most extreame manner , so as his heart within him was in perplexitie , anguish and griefe , yet without all sinne . And this may minister comfort to the children of God ; if any man be tempted with some grieuous temptation , in some wondrous and fearefull maner , that he is almost at the point of despaire , yet let him stay himselfe , and let him not thinke that therefore he is cast away : for here we see , that Iesus Christ the Son of God was tempted in the highest degree that might be , and therefore the dearest seruants of God may be extreamly tempted . We must learne from hence to suspend our iudgements : and if we see any so fearfully tempted , & their temptations so extreme and grieuous , that they say of them selues that they be cast-awayes , or that while they yet liue they are already in hel ; let vs take heed we be not too rash in condemning of them , neither let vs speake or thinke of them as cast-awayes : for our Sauiour Christ was tempted in the highest measure that could be , and why thē may not these kind of temptations befall the dearest children of God ? Therefore that which is written of Francis Spira , that he was a reprobate & a cast-away , was penned very inconsiderately , though he affirmed the same of himself ; for there did nothing befall him , which may not befall a child of God : for we see that our Sauiour Christ himselfe was tempted in the greatest measure that might be , and we haue dayly experience from time to time , that some of the deare children of God haue bene in like sort assaulted to despaire for a time , to thinke themselues reprobates and cast-awayes , yet it hath pleased the Lord in time to restore them to the feeling of his loue , and they haue continued the faithfull seruants of God till their dying day . And as it is said , the diuel departed as soone as he had ended all his temptations : we may gather , that these three wherewith he assaulted our Sauiour Christ , they be the most principall temptations of the Diuell , & the very ground of all other his temptations : and therefore it shall be good for vs to learne to know them , and the daunger of them , that we may arme our selues by the example of Christ against them especially . The second circumstance to be marked in the Diuels departure , is that which S. Luke addeth , though it be not expressed in Mathew , namely , that the Diuell left Christ but for a season : but we neuer reade that the Diuell did tempt our Sauiour Christ after this , but once vpon the crosse : then indeed the Diuell and all his Angels set vpon him , Coloss. 2. 15. I answer , the Diuell tempts either by himselfe , or else by wicked men . It is true indeed , we reade not that the Diuell did euer tempt Christ after his departure from him , but once when he was on the crosse ; but he set wicked men a work in persecuting of him continually . So he tempted Euah but once by himselfe , but no doubt he tēpted her after many times by other means Secondly , the diuell tempts by his instruments , namely , by wicked and vngodly mē : and thus he tempted Adam , not by himselfe , but by Euah : so he tempted Iob , not onely by himselfe , in casting the house vpon his children , but also by his vile instruments the Sabeans and Caldeans , whom he set a work to rob and spoile him , and after by his mistaking friends . So though we reade not that the Diuell did tempt Christ all his life time after this by himselfe , yet did he it by his instruments , as the Scribes and Pharises , the cruell Iewes , yea by Herod , Pontius Pilate , Annas and Caiphas , and the rest : he neuer ceased tempting of him after this ; and these temptations by his vile● instruments were very great and grieuous vnto his sacred soule . Seeing the diuell tooke this course to tempt Christ , and then to depart for a while , and after to returne againe : we may see what is the estate of Gods Church in this world , namely , that the Church of God vpon earth is in a continuall intercourse of afflictions : now afflicted ; after , the Lord giues it peace for a time : and then the Lord sendeth afflictions againe : and as winter followeth sommer , so doth ioy afflictions . This being the estate of the church of God vpon earth , a continuall intercourse of afflictions , we must then learne what is our own particular estate while we liue in the church , namely , a state that is in a continuall intercourse of troubles and afflictions . If we now inioy peace and rest , we must make account it cannot alwaies indure , but there must come a change : and therefore we must beware in time of peace to prepare our selues against the time of affliction and of triall , and perswade our selues the Sunne will not alwaies shine , but this state will change , and triall will come . It followeth . And behold the Angels came and ministred vnto him . ] Here is now the second part of the victorie : when as our Sauiour Christ had foiled the Diuell , and put him to flight , then the Angels come and minister vnto him , to comfort him after this tedious combat . Behold ] This word is a word of wonder , and it sheweth there is some matter of moment that followeth : and what is that ? the wonder is , that that person whom the diuell despised , and would haue troden vnder his feete , euen this person is here attended vpon by the good Angels of God , who are readie to offer him their seruice , and come to comfort him . In this ministerie of these Angels consider , first the bond which caused them to attend on Christ : secondly , the number , how many they were : thirdly , the time when they came to him . First the bond which maketh these glorious Angels and heauenly spirits to attend and waite vpon our Sauiour Christ , is this , that the man Christ , not the manhood of Christ , but Christ God and man , is Lord of all creatures , euen of the Angels in heauen . And the manhood of Christ , though it be not Lord of Angels , yet it is farre more excellent then any creature whatsoeuer , yea then the blessed Angels . And here we may behold the great goodnesse of God , who hath exalted mans nature which was most vile by reason of sinne , to be farre more excellent then any Angell in heauen , as it is ioyned to the Godhead in the person of Christ. So then the Angels minister to Christ not as simply man , but as God-man , or God and man : and so they minister to all the true members of Christ Iesus , which are truly coupled and vnited vnto his mysticall bodie . Christ is that ladder of Iacob , whereby the Angels of God do ascend and descend , to do seruice to all those which are truly ioyned vnto Iesus Christ , Gen. 28. This ought to make vs all admire the endlesse and vnspeakeable goodnes of God , who hath not onely giuen vs to be Lords of heauen and earth by the meanes of Christ , but euen the glorious Angels , which are farre aboue man in excellencie , to be our seruants , to minister vnto vs , to comfort and defend vs. This should moue vs all to carrie and behaue our selues reuerently and holily in all our actions and speeches , seeing the glorious and blessed Angels of God do waite and attend vpon vs. Truly this ought to make vs haue great regard that no vnseemely speech or action passe from vs , seeing we be in the presence of these most excellent creatures of God , the blessed & holy Angels , to behaue our selues with greater reuerence then we would before an earthly Prince , and in the presence of a mightie Monarch . 2 The number of them . It is not said , there came one Angell , as in the garden : but , the Angels came vnto him : shewing there were mo then one . And we find in the word , that our Sauiour Christ had sometimes one , somtimes mo to attend vpon him . And so the wicked Angels come sometimes one alone as here in Christs temptations : sometimes many , as when Christ was on the crosse , Colossians 2. 15. And so it is likewise with the good Angels of God : sometimes they come one alone , sometimes moe together . Mow if this be true , then that opinion fa●leth to the ground , which holds , that euery man hath his two Angels : an euill Angel to tempt him , and his good Angell to defend him . But if God so please , he hath a legion of bad Angels to torment the bad● and ten thousands of good Angels to comfort the good . The third point is the time when the●● Angels came vnto Christ ; [ Then ] when the diuell had now ended all his temptations not in the time of the temptations whi●● Christ was tempted , but immediatly after they were ended . True it is , the good Angels of God be ●●waies readie to attend vpō Christ & to ob●● his will ; yet here it is said , they came not 〈◊〉 our Sauiour till after his temptations : 〈◊〉 then when he had most need , they are 〈◊〉 of God to comfort him : and as it is like● they tooke vpon them some bodily sh●● ●●the time , as the diuell did , that so they ●●ght the better do him seruice . And here in the person of our Sauiour Christ we may obserue the dealing of God ●ith his children , euen as he dealt with Christ himselfe : namely , that the Lord doth sometime conceale his fauour , and not ●hew his accustomed mercie to his children , 〈◊〉 least the comfortable sense and feeling of 〈◊〉 for a time , to trie his children . As here the Lord with held for a time the comfort of his Angels from our Sauiour Christ , yet after in is greatest need sent them to comfort him . ●o the Lord dealeth with his children , euen 〈◊〉 a nurse dealeth with her child , setteth it ●owne , and goeth and hideth her selfe for 〈◊〉 time , letteth it sit still , so as the child ta●eth a knocke ; and it may be hurteth it selfe , so as it bleedeth againe : now all this she doth , not because she loueth not her child , 〈◊〉 that when she taketh vp her child againe into her armes , it may loue her better , and cling faster vnto her . Euen so dea●eth the Lord with his children , he often withdraweth the comfortable feeling of his mercie , and doth as it were hide himselfe for a time , that so we may the better 〈◊〉 what we are without his mercie , and make more accompt of it , when the Lo●● doth giue vs the feeling of it againe , and 〈◊〉 we may loue him euer after more earne●● and more constantly . To conclude , most men will say , There 〈◊〉 no need of this doctrine of temptations : 〈◊〉 they neuer felt any such matter , nor are 〈◊〉 acquainted with them : nay , they hope ( th● say ) neuer to feele any such temptations : 〈◊〉 they thank God that they neuer knew 〈◊〉 temptations meant . Indeed these po●● soules may thinke themselues happie , 〈◊〉 they be in a most pitifull case , and a mise●●ble estate : for whosoeuer belongs to Ch●●● he must be made in some measure con●●●mable ; and if they be the true member● Christ , they must be made sutable to th● head , in suffering temptations . Nay , it is 〈◊〉 ioy , and we haue iust cause of reioyci● when we be tempted : especially if we 〈◊〉 able ( by the power of Christ ) to resist 〈◊〉 temptations , as he did . So saith the 〈◊〉 Ghost , Iam. 1. 2. My brethren ( saith 〈◊〉 Apostle ) accompt it exceeding ioy , when ye 〈◊〉 into diuerse temptations . And those men which say , they neuer 〈◊〉 tempted all their liues , alas they haue a 〈◊〉 full iudgement of God vpon them , 〈◊〉 ●●●dnesse of heart , which makes them that 〈◊〉 feele no temptations , though they be ●●yly tempted by the Diuell to a thousand 〈◊〉 and impieties . As the Disciples of Christ 〈◊〉 though they saw the miracle of Christ , 〈◊〉 saw that the bread was multiplied in ●eir hands , yet vnderstood it not , because 〈◊〉 the hardnesse of their hearts : so these blind ●●les , though Satan tempt them from day 〈◊〉 day , yet they be so blinded & their hearts 〈◊〉 hardned , that they perceiue no such mat●● . But if these men would learne once by the ●ord of God to see and feele their miserie , ●nd so repent and be truly humbled for their 〈◊〉 , and become new creatures , they would 〈◊〉 be of another mind . And therefore let 〈◊〉 such men pray to God , that he of his mer●le giue them the sight of their wofull mise●le , that he would giue them soft and tender ●earts to be humbled for their sinnes , that so ●●ey may feele the want of grace ; and they ●●il then confesse it is not an vnneedful thing ●●or them to know and vndergo temptations , and that vnlesse they be tempted with Christ , they can haue no true ioy nor sound comfort in Christ. Maister Perkins his Prayer before his Sermons . OAlmightie Lord God , most merci●● and louing Father in Iesus Christ , 〈◊〉 are here assembled before thy glorious Mijestie , to be partakers of thy heauenly wor● which of thine infinite goodnesse and mer●● thou hast ordained to be the ordinary me●● to worke our saluation : we beseech th● therefore most mercifull Father , to blesse●uery one of vs in the hearing and the sp●● king of thy holy word . Good Lord op●● our blind eyes , that we may be able to vnderstand it : and whereas our hearts are 〈◊〉 of hardnesse , full of sinne , full of manifo●● rebellions : good Lord soften our hard ha●● graunt that thy holy word may be the tw● edged sword of the spirit to cut downe sin●● and corruption in vs , and make vs new 〈◊〉 tures in Iesus Christ. And whereas we 〈◊〉 troubled with many impediments in h●●ring of thy word , as wandring imagination in our hearts , suggestions of Satan , and the dulnesse of our owne flesh : good Lord remoue these impediments , and giue vs eue●● ●ne grace to heare thy word in feare and ●●uerence , as in thy presence ; and to receiue the same not as from man , but as from Iesus Christ : and when we haue heard thy word , graunt that it may be not the sauor of death to our deeper condemnation , but the sauor of life to our eternall comfort and saluation . For this cause write the same in euery one of our hearts , and tranforme vs into the obedience of the same in our life and conuersation . And because Satan is a deadly enemie to the ministerie of thy word , good Lord confound Satan , dissolue in euery one of vs the cursed workes of the Diuel , worke thine owne good works , shew thy selfe more merciful in blessing of thy word , then Satan is or can be malicious in hindring of the same . Heare vs , we beseech thee , in these requests , and graunt these graces to euery one of vs , not for our owne merits ( for vnto vs belongeth nothing but eternall shame and confusion for our sinnes ) but for the merites of thy deare sonne Iesus Christ , in whom thou art well pleased : to whom with thee and the holy Ghost , be giuen of euery one of vs all praise , honor and glory , both now and for euermore . Amen . The voice of a person 1. Carnall , of Euill : I do it , and will do . Good : I do it not , nor will do . 2. Regenerate , of Euill : I do it , but would not do it . Good : I do not that I would . 3. Glorified of Euill : I do it not , neither 〈◊〉 I do it . Good : I do it , and will do it . To the right Honorable and vertuous Ladies , the Countesse of Cumberland , and the Countesse of Warwicke , grace and peace . RIght Honorable , in the former 〈◊〉 is the combat of Christ : in this latter is set downe the combat of a Christian. He that fought with our head , will fight with the members ▪ and he that assaulted Christ , will assaile all Christians . But Christ did beare troubles , and was borne out of them : we must haue troubles , and shall be borne out of them . If our afflictions were plagues , as to the Egyptians : curses , as to Cham : destruction , as to Sodome : desolation , as to Israel : then had we cause to flie from them , as Moses did from that miraculous serpent . But since they are but the trials of faith , corrections of a father , visitations from the Bishop of our soules : since they are as Phlebotomie to a Pleurisie , and a purgation to a Plethora , they are to be endured with all patience . How Christ did endure them , you may reade in that Treatise : how a Christian must , you may see in this . The former Treatise I presented to your honorable brother : this latter to you most honorable sisters . I desired to annex this to the former discourse , because it is sutable to that present argument : and I know not to whom I may better present it , then to you who haue experience of this Christian warfare . If it please you but to reade these holy meditations , and to entertaine this poore mite into your rich treasury by the reading I doubt not but you shal haue much comfort ; and by your entertaining , the church shal haue much good . Now that good God who hath giuen your mind to know him , giue you also an heart to lo● him : and as you are Honorable in the eyes of this world , so he make you most honorable in the eyes of his Maiestie . And thus crauing pardon , I commit you to the grace of that God , who will honor them that loue him , and comfort them that seeke comfort from him . Your Honors in the Lord , Robert Hill. A comfort for the feeble minded : wherein is set downe that spirituall combat which is betwixt a Christian and Satan . Lidia . SIr , I heard you with much comfort , when you preached vpon the temptations of Christ. I pray you instruct me concerning the temptations of a Christian , and giue me leaue to aske you certaine questic●s . Paul. Say on . Lidia . What is it which we call Christi●● warfare ? Paul. Christian warfare is concerning the right way of fighting in the spirituall battel . Lidia Which be the parts thereof ? Paul. The parts thereof , are the preparation to battell , and the combat it selfe . Lidia . How may I prepare my self vnto it ? Paul. To the preparation , you must vse the complete armor of God. Eph. 6. 13. For this cause , take vnto you the whole armour of God , that ye may be able to resist in the euill day : and hauing finished all things , stand fast . Lidia . How many parts hath this armor ? Paul. The parts thereof are especially six : 1. truth : 2. iustice : 3. Euangelicall obedience : 4. faith : 5. the word of God : 6. continuall and feruent prayer with watching : as you may reade , Eph. 6. 14. Stand fast therefore , your loynes girded about with veritie , and hauing o● the brest-plate of righteousnesse , 15. And your feet shod with the preparation of the Gospell of peace . 16. Aboue all , take the shield of Faith , wherewith ye may quench all the fierie darts of the wicked . 17. And take the helmet of saluation , and the sword of the spirit , which is the word of God. 18. And pray alwayes with all maner of prayer and supplication in the spirit , and watch thereunto with al perseuerance and supplication for all Saints . 1. Pet. 5. 8. Be sober , and watch : for your aduersarie the diuel , as a roring Lion , walketh about , seeking whom he may deuoure . Lidia . What then is the combat ? Paul. The combat is a mutuall conflict of them that fight spiritually . Lidia . Who are the warriors ? Paul. The warriors , are the tempter and the Christian souldier . Ephes. 6. 12. For we wrastle not against flesh and bloud , but against principalities , against powers , and against the worldly gouernors , the princes of the darknesse of this world , against spirituall wickednesses , which are in high places . Lidia . Whom call you the tempter ? Paul. The tempter , is the Prince or his helpers . The Prince is Satan and his Angels , which are spirituall wickednesses in high things . His helpers are the flesh and the world . Lid. What is the conflict of these warriors ? Paul. The conflict of all these , is temptation , whereby a man is prouoked to commit such wickednesse as is hurtfull to the saluation of his soule . 1. Pet. 2. 11. Dearely beloued , I beseech you as strangers and pilgrimes abstaine from fleshly lustes , which fight against the soule . Lidia . What must I note in this Christian souldier ? Paul. In the souldier , two things are to be considered : his resisting , and his fall . Lidia . VVhat is his resistance ? Paul. Resistance is an action , whereby the souldier doth withstand temptation , through grace working inwardly in him . 1. Iohn 2. 14. I write vnto you babes , because ye haue knowne the Father : I haue written to you fathers , because ye haue knowne him that is from the beginning : I haue written to you yong men , because ye are strong , and the word of God abideth in you , and ye haue ouercome the wicked . 1. Pet. 5. 8. Ephes. 6. 16. Psal. 91. 13. Thou shalt walk vpon the Lion and Asp , the yong Lion and the Dragon shalt thou tread vnder feete . Lidia . How is this resistance confirmed ? Paul. To confirme this , these preseruatiues which follow are very necessary . 1. When you are tempted to sinne , do not only abstaine from it , but earnestly loue and follow after the contrary . Iohn 8. 44. 2. Neuer yeeld or consent to Satans words , whether he speake the truth , accuse falsly , or flatter dissemblingly . Iohn 8. 44. Ye are of your father the diuell , and the lusts of your father ye will do : he hath bin a murderer from the beginning , and abode not in the truth , because there is no truth in him : when he speaketh a lie , then speaketh he of his owne ; for he is a lier , and the father thereof . Marke 1. 24. And cried with a loud voice , and said , What haue I to do with thee , Iesus the sonne of the most high God ? And Iesus said , Hold thy peace , and come out of him . Act. 16. 17. She followed Paul and vs , and cried , saying : These men are the seruants of the most high God , which shew vnto vs the way of saluation , &c. August . serm . 241. 3. One temptation is to be looked for after another , and then especially when our enemie after he hath set his snares , is at rest : for the diuel neuer maketh an end of his malice , 1. Pet. 5. 8. Lidia . I haue heard how to resist : teach me ( I pray you ) what is his fall . Paul. The fall is , whereby the souldier through infirmitie fainteth , being subdued by the power of the enemie . Gal. 6. 1. Brethrē , if a man be fallen by occasion into any fault , ye which are spirituall , restore such a one with the spirit of meeknesse , considering thy selfe least thou also be tempted . Lidia . If I fall , how may I rise ? Paul. To this appertaineth the spirituall remedie : now a remedie , is a thing hauing aptnesse to restore him which is fallen to his former estate . Gal. 6. 1. And here two things must alwayes be thought on . 1. If there be a willing mind , euery one is accepted for that grace which he hath , not for that which he hath not . 2. Corint . 8. 12 , For if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . 2. In all these things , whosoeuer wil leade a godly life in Christ , the power of God is to be made perfect through their infirmitie . 2. Cor. 12. 9. And he said vnto me , My grace is sufficient for thee , for my power is made perfect through weaknesse : very gladly therefore will I reioyce rather in mine infirmities , that the power of God may dwell in me . 10. Therefore I take pleasure in infirmities , in reproches , in necessities , in persecutions , in anguish for Christs sake , for when I am weake , then am I strong . Lidia . But since Satan is mine aduersarie , instruct me how many his assaults be . Paul. Assaults are three-fold . Lidia . VVhich is the first ? Paul. The first is about the Christian mans effectuall calling : and the temptation is the enterprise of the Diuell , to blindfold mans mind and to harden his hart , lest the word of God should work in him to saluation . Mat. 1● 4. And as he sowed , some fell by the way side , and the fowles came and deuoured them vp . 5. And some fell vpon stonie ground , where they had no● much earth , and anon they sprang vp , because they had no depth of earth . 6. And when the sun rose vp , they were parched ; & for lack of rooting withered away . 7. And some fell among thornes , and the thornes sprung vp and choked them . 19. Whensoeuer a man heareth the word of the kingdome , and vnderstandeth it not , the euill one cometh , and catcheth away that which was sowne in his heart : and this is he which hath receiued the seed by the way side . Lidia . How may I resist this assault ? Paul. A resistance in those that are called , is wrought by the spirit of God , that causeth men to lend their eares to heare , and doth ingraffe the word in their hearts , that the immortall seed of regeneration may spring in them . Psal. 40. 6. Ioh. 6. 44. Act. 16. 14. Iam. 1. 21. Wherefore lay apart all filthinesse , and superfluitie of maliciousnes , and receiue with meeknes the word that is graffed in you , which is able to saue your soules . 1. Pet. 1. 22. Seeing your soules are purified in obeying the truth through the spirit , to loue brotherly without faining , loue one another with a pure heart feruently . 1. Ioh. 3. 9. Whosoeuer is borne of God sinneth not , for his seed remaineth in him , neither cā he sin because he is borne of God. A resistance in those that are to be called , is , when in a sincere heart they do ioyne the word which they haue heard with faith . Luke 8. 15. But that which fell in good ground , are they which with an honest and good heart heare the word and keepe it , and bring forth fruit with patience , Heb. 4. 2. Lidia . What certaine preseruatiues are to be noted in this resistance ? Paul. 1. Premeditation of the power and vse of the word . Eccles. 4. 17. Take heed to thy feete when thou entrest into the house of the Lord , and be more neare to heare then to giue the sacrifice of fooles , for they know not that they do euil . Cha. 5. 1. Be not rash with thy mouth , n● let thine heart be hastie to vtter a thing before God : for God is in the heauen , and thou art 〈◊〉 the earth , therefore let thy words be few . 2. Diligent attentiō of the mind , Act. 16. 14. 3. An hungring desire of the heart . Ioh. 7. 37. Now in the last and great day of the feast , Iesus stood and cried , saying : If any man thirst , let him come to me and drinke . 4. Integritie of life . Psal. 26. 6. 5. The casting away of euill affections Iam. 1. 22. And be ye doers of the word , and n● hearers onely , deceiuing your owne soules . 6. The inward consent and agreement of the heart with the word preached . Act. 2. 37. 7. An hiding of the word in the heart lest we should sinne , Psalm . 119. 11. I haue hid thy word in mine heart , that I might not sinne against thee . 8. A trembling at the presence of God in the assembly of the Church , Esa. 66. 2. For all these things hath mine hand made , and all these things haue bene , saith the Lord , and to him will I looke , euen to him that is poore and of a contrite spirit , and trembleth at my words . Act. 10. 33. Then sent I for thee immediatly , and thou hast well done to come ; now therefore are we all here present before God , to heare all things that are commaunded thee of God. Lidia . The God of power preserue me from this assault by these preseruatiues : but how may I fall in this temptation ? Paul. Your fall , is either by a coldnesse in receiuing the word , and a neglect therof , or else by falling into errors . Lidia What then must be my remedy ? Paul. The remedie for this , is subiection , which must be made to the iudgement and censure of the brethren and Ministers . Reuel . 3. 15. I know thy workes , that thou art neither cold nor hote : I would thou werest cold or hote . Gal. 6. 2. 1. Tim. 1. 20. Of whom is Hymeneus and Alexander , whom I haue deliuered vnto Satan , that they might learne not to blaspheme . Lid. What is the second assault ? Paul. The second assault is concerning faith . Lid. How may one be thus assaulted ? Paul. By an illusion , which the Diuell casteth into the hearts of godly ones : as when he saith : Thou art not of the number of the elect : thou art not iustified : thou hast no faith : thou must certainely be condemned for thy sinnes , as Mat. 4. 3. Then came to him the tempter , and said : If thou be the Sonne of God , command that these stones be made bread . Now as he dealt with Christ , so will he with Christians . Lidia . What helpes doth the Diuell abuse , for the strengthening of such illusions as these ? Paul. 1. He abuseth Aduersitie : as dangers , losses , persecutions , iealousie , grieuous offences , &c. So in Dauid , Psal. 73. 12. Loe , these are the wicked , yet prosper they alway , and increase in riches . 13. Certainely , I haue cleansed mine heart in vaine , and washed mine hands in innocencie . In Iob 13. 23. How many art mine iniquities and sinnes ? Shew me my rebellion and my sinne . 24. Wherefore hidest thou thy face , and takest me for thine enemie ? 25. Will thou breake a leafe driuen to and fro , and wilt thou pursue the drie stubble ? 2 The remembrance of sinnes past . Iob 13. 26. For thou writest bitter things against me , and makest me to possesse the iniquities of my youth . 3 A feeling of death euen alreadie at hand . Lidia . How may I withstand these ? Paul. By a true faith , applying Christ with all his merits particularly , after this manner : I assuredly beleeue that I shall not be condemned , but that I am elected and iustified in Christ , and am out of all doubt that all my sinnes are pardoned . Esa. 53. 11. He shall see the trauell of his soule , and shall be satisfied : by his knowledge shall my righteous seruant iustifie many : for he shall beare their iniquities . Rom. 8. 38. For I am perswaded , that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come . 39. Nor heighth , nor depth , nor any other creature shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. Lidia . Giue me a preseruatiue that I may resist . Paul. Your best preseruatiue is , in temptation , not to behold faith , but the obiect of faith , which is Christ. So did Paul , Philip. 3. 12. Not as though I had alreadie attained vnto it , either were alreadie perfect : but I follow , that I may comprehend that , for whose sak● also I am comprehended of Christ Iesus . 13. One thing I do , I forget that which is behind , and indeuour my selfe to that which is before . 14. And follow hard toward the marke , for the price of the high calling of God in Christ Iesus . So must all . Ioh. 3. 14. And as Moses lift vp the Serpent in the wildernesse ; so must the sonne of man be lift vp , that he that beleeueth in him should not perish , but haue life euerlasting . Lid. What is my falling in this assault ? Paul. Your falling is doubtfulnesse , and distrust of your election , & of Gods mercie Psal. 77. 6. I called to remembrance my so●● in the night : I com●●ned with mine own heart and my spirit searched diligently . 7. Will in Lord absent himselfe for euer , and will he shew no more fauour ? 8. Is his 〈◊〉 cleane gone for euer ? doth his promise faile for euermore ? So Dauid of himselfe saith : Psalm . 22. 1. My God , my God ; why hast thou forsaken me , and art so farre from my health , and from the words of my roaring ? Lid. What is my remedie ? Paul The remedie is double : First , the operation of the holy Spirit , stirring vp faith and increasing the same . Philip. 1. 6. I am perswaded of this same thing , that he that hath begunne this good worke in you , will performe it vntill the day of Iesus Christ. Luk. 17. 5. And the Apostles said vnto the Lord , Increase our faith . The second is , an holy meditation , which is manifold : 1 That it is the commandement of God , that we should beleeue in Christ. 1. Ioh. 3. 23. This is then his commaundement , that we beleeue in the name of his Sonne Iesus Christ , and loue one another , as he gaue commaundement . 2 That the Euangelicall promises are indefinite , and do exclude no man , vnlesse peraduenture any man do exclude himselfe , Esa . 55. 1. Ho , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buy , and eate : come , I say , buy wine and milke without siluer and without money . Mat. 11. 28. Come vnto me all ye that are wearie and laden , and I will ease you . Ioh. 3. 15. That whosoeuer beleeueth in him should not perish , but haue eternall life . Also the Sacraments of Baptisme and the Lords Supper , do to euery one seuerally apply indefinite promises , and therefore are very effectuall to enforce particular assurance or plerophorie of forgiuenesse of sinnes . 3 That doubtfulnesse and despaire are most grieuous sinnes . 4 That contrarie to hope , men must vnder hope beleeue with Abraham . Rom. 4. 18. Which Abraham aboue hope beleeued vnder hope , that he should be the father of many nations : according to that which was spoken to him , So shall thy seed be . 5 That the mercie of God , and the merit of Christs obedience , being both God and man , are infinite . Esa. 54. 10. For the mountaines shall remoue , and the hils shall fall downe : but my mercie shall not depart from thee , neither shall my couenant of peace fall away , saith the Lord , that hath compassion on thee . Psal. 103. 11. For as high as the heauen is aboue the earth , so great is his mercie toward them that feare him . 1. Ioh. 2. 1. My babes , these things write I vnto you , that ye sinne not : and if any man sinne , we haue an aduocate with the Father , Iesus Christ the iust . 2. And he is the reconciliation for our sinnes : and not for ours onely , but also for the sinnes of the whole world . Psal. 137. 7. Let Israel waite on the Lord : for the Lord is mercie , and with him is great redemption . 6 That God measureth the obedience due vnto him , rather by the affection and desire to obey , then by the act and performance of it . Rom. 8. 5. For they that are after the flesh , sauour the things of the flesh , but they that are after the spirit , the things of the spirit . 7. Because the wisedome of the flesh , is enmitie against God : for it is not subiect to the law of God , neither indeed can be . Rom. 7. 20. Now if I do that I would not , it is no more I that do it , but the sinne that dwelleth in me . 21. I find then by the law , that when I would do good , euill is present with me . 22. For I delight in the law of God , concerning the inner man. Mal. 3. 17. I will spare them , as a man spareth his son , that reuerenceth him . 7 When one sinne is forgiuen , all the rest are remitted also : for remission being giuen once , without any prescription of time , is giuen for euer . Rom. 11. 29. For the gifts and calling of God are without repentance . Act. 10. 43. To him also giue all the Prophets witnesse , that through his name , all that beleeue in him , shall receiue remission of sinnes . 8 That grace and faith are not taken away by fals of infirmitie , but thereby are declared and made manifest . Rom. 5. 20. Moreouer , the law entred thereupon , that the offence should abound : neuerthelesse , where sin abounded , there grace abounded much more . 2. Cor. 12. 7. And lest I should be exalted out of measure , &c. there was giuen vnto me a pricke in the flesh , the messenger of Satan to buffet me . 8. For this thing I besought the Lord thrice , that it might depart from me . 9. He said , My grace is sufficient for thee . 9 That all the workes of God are by contrarie meanes . 2. Cor. 12. 9. My power is made perfect through weaknesse . Lidia . By the blessing of God I will not forget to practise these soueraigne remedies if Satan at any time seeke to take away my faith , and to cut off this hand by which I must apply , or to blindfold this eye , by which I may behold Christ sitting at Gods right hand , as Stephen did . Let me heare , I pray you , the third assault , and what it concerneth . Paul. The third assault is concerning Sanctification . Lid. What is this temptation ? Paul. The temptation is a prouoking to sinne , according as the disposition of euery man , and as occasion shall offer it selfe , 1. Chron. 21. 1. And Satan stood vp against Israel , and prouoked Dauid to number Israel . Ioh. 13. 2. And when supper was done , the diuell had now put into the heart of Iudas Iscariot , Simons sonne , to betray him . Lid. Let me not be ignorant of Satans enterprises . How will he allure to sinne ? Paul. In this temptation , the diuell doth wonderfully diminish and extenuate those sins which men are about to commit , partly by obiecting closely the mercie of God , and partly by couering or hiding the punishment which is due for the sin . Besides , there are helpes to further the diuell in this his temptation : as first , the flesh which lusteth against the spirit , sometimes by begetting euill motions and affections , and sometimes by ouerwhelming and oppressing the good intents and motions , Gal. 5. 17. For the flesh lufteth against the spirit , and the spirit against the flesh : and these are contrarie one to another , so that ye cannot do the same things that ye would . 19. Moreouer , the workes of the flesh are manifest : which are , adulterie , fornication , vncleanenesse , wantonnesse . 20. Idolatrie , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies . 21. Enuie , murthers , drunkennesse , gluttonie , and such like , whereof I tell you before , as I also haue told you before , that they which do such things shall not inherit the kingdome of God. Iam. 1. 14. But euery man is tempted , when he is drawne away by his owne concupiscence , and is entised . Secondly , the world , which bringeth men to disobedience , through pleasure , profite , honour , and euill examples , Ephesians 2. 3. Among whom we also had our conuersation in time past , in the lustes of the flesh , in fulfilling the will of the flesh , and of the mind , and were by nature the children of wrath , as well as others . 1. Iohn 2. 16. For all that is in the world , as the lusts of the flesh , and the lust of the eyes , and the pride of life , is not of the father , but is of the world . Lid. How may I resist this temptation ? Paul. Resistance , is made by the desire of the spirit , which worketh good motions and affections in the faithfull , and driueth foorth the euill . Gal. 5. 22. But the fruite of the spirit is loue , ioy , peace , long suffering , gentlenesse , goodnesse , faith , 23. Meekenesse , temperancie : against such there is no law . 24. For they that are Christs , haue crucified the flesh , with the affections and the lusts thereof . 26. Let vs not be desirous of vaine glorie , prouoking one another , enuying one another . Lid. Giue me here some preseruariues , that I may resist . Paul. The preseruatiues are these . 1 To account no sinne light or small . Gal. 5. 9. Alitle leauen doth leauen the whole lumpe . Rom. 6. 23. For the wages of sinne is death , but the gift of God is eternal life , through Iesus Christ our Lord. 2 To auoide all occasions of sinne . To these rather agreeth the Prouerb vsed of the Plague : longè , tardè , citò : that is , aloofe , slowly , quickly . 1. Thessal . 5. 22. Abstaine from all appearance of euill . Iud. v. 23. And other saue with feare , pulling them out of the fire , and hate euen the garment spotted by the flesh . 3 To accustome thy selfe to subdue the lesser sinnes , that at the last , thou maist also ouercome the greater . Rom. 13. 4. 4. To apply thy selfe to thy appointed calling , and alway to be busily occupied about something in the same . 5 To oppose the law , the iudgements of God , the last iudgement , the glorious presence of God , and such like , against the rebellion and loosenesse of the flesh . Pro. 28 14. Blessed is the man that feareth alway : but he that hardeneth his heart , shall fall into euill . Gen. 39. 9. There is no man greater in this house then I : neither hath he kept any thing from me , but onely thee , because thou art his wife : how then can I do this great wickednesse , and so sinne against God ? Lid. But alas , I see Satan foyles me in many sins : instruct me I pray you , with some rules against them . Say I be angrie vnaduisedly , or desire to reuenge wrongs done vnto me , how may I remedie this my sinne ? Paul. Against vniust anger , or priuate desire of reuenge . Here meditate , 1. iniuries ; they happen vnto vs by the Lords appointment for our good . 2. Sam. 16. 10. 2. God of his great goodnesse forgiueth vs farre more sinnes , then it is possible for vs to forgiue men . 3. It is the dutie of Christian loue , to forgiue others . 4. We must not desire to destroy them , whom Christ hath redeemed by his precious bloud . 5. We our selues are in daunger of the wrath of God , if we suffer our wrath to burne against our brother . Forgiue saith he ) and it shall be forgiuen . 6. We know not the circumstances of the facts , what the mind was , and purpose of them against whom we swell . Bridles or externall remedies , are these : 1. in this we shall imitate the clemencie of the Lord , who for a very great season doth often tolerate the wicked . Learne of me , for I am humble and meeke . 2. There must be a pausing and time of delay , betwixt our anger and the execution of the same . Atheno●●rus counselled Augustus that he being angrie , should repeate all the letters of the Alphabet , or A B C , before he against another did either speake or do any thing . 3. To depart out of those places where those are , with whom we are angrie . 4. To auoide contention , both in word and deed . Do nothing through contention . Lidia . Say I sinne by couetousnesse and ambition : what must I do ? P. Remedies against those bad desires of riches and honor , are : 1. God doth euen in famine quickē and reuiue them which feare him . Psal. 33. 18. 19. The eye of the Lord is vpon them that feare him , to deliuer their souls from death , and to preserue them from famine . 2. Godlinesse is great gaine , if the mind of man can be therewith content . 1. Tim. 6. 6. 3. we do waite and looke for the resurrection of the bodie , and eternall life : therefore we should not take such carking care for this present mortall life . 4. We are seruants in our fathers house , therefore looke what is conuenient for vs , that will he louingly bestow vpon vs. 5. The palpable blindnesse of an ambitious mind , desireth to be set aloft , that he may haue the greater downe-falle and he feareth to be humbled , lest he should not be exalted . 6. Adam when he would needes be checke-mate with God , did bring both himselfe and his posteritie headlong●● destruction . 7. He is a very ambitious rob God , which desireth to take that comme●dation to himselfe , which is appropriate only to the Lord. Lidia . Admit Satan allures me to carnal vncleanenesse ; how may I preserue my selfe that I may with the wise virgins enter with the bridegrome ? Pa. Preseruatiues against the desires of the flesh : are , 1. He that will be Christs disciple , must euery day take vp his crosse , Luk. 9. 23. 2. They which are according to the spirit , sauour of such things as are according to the spirit , Rom. 8. 5. 3. We ought to behaue 〈◊〉 selues as citizens of the kingdom of heauen , Philip. 3. 20. 4. We are the temple of God● 1. Cor. 3. 6. Our members , they are the mēbers of Christ. 1. Cor. 6. 15. And we ha●● dwelling within vs the spirit of Christ● which we should not grieue , Eph. 4. 30. Lid. How may I fall in this temptations ? Paul. When you being preuented , fall 〈◊〉 some offence : Gal. 6. 1. Lidia . What doth Satan when one is thus ●●llen ? Paul. Here Satan doth wonderfully aggrauate the offence committed , and doth ac●use and terrifie the offender with the iudgements of God. Mat. 27. 3. Then when Iudas which betrayed him , saw that he was condem●●d , he repented himselfe , and brought againe the thirtie peeces of siluer to the chiefe Priests and Elders : 4. Saying , I haue sinned , betraying the innocent bloud : but they said , What is that to vs ? see thou to it . 5. And when he had cast downe the siluer peeces in the Temple , he departed , and went and hanged himselfe . Lid. What remedie is there if that I fall ? Paul. The remedie is , a renewed repentance , the beginning whereof is sorrow , in regard of God for the same sinne ; the fruites hereof are especially seuen . 2. Cor. 7. 9. Now I reioyce not that you were sorrie , but that ye sorrowed to repentance : for ye sorrowed godly , so that in nothing ye were hurt by vs. 10. For godly sorrow causeth repentance vnto saluation , not to be repented of : but worldly sorrow causeth death . 11. For behold , this thing that ye haue bene godly sorrie , what great care hath it wrought in you : yea , what clearing of your selues : yea , what indignation : yea , what feare : yea , how great desire : yea , wh●● zeale : yea , what punishment : in all things 〈◊〉 haue shewed your selues , that ye are pure in this matter . Lid. Repeate out of this place those seuen fruites of repentance . Paul. First , a desire of doing well . Secondly , an Apologie , that is , a confession of the sinne before God , with a requiring of pardon for the offence . Psalm . 32. 5. Then I acknowledged my sin vnto thee , neither hid I mine iniquitie : for I thought , I will confesse against my selfe my wickednesse vnto the Lord , and thou forgauest the punishment of my sinne . 2. Sam. 12. 13. Then Dauid said vnto Nathan , I haue sinned against the Lord : and Nathan said vnto Dauid , The Lord also ha●● put away thy sinne , thou shalt not die . 3 Indignation against a mans selfe , for his offence . 4 A feare , not so much for the punishment , as for offending the Lord. Psal. 130. 3. If thou streightly markest iniquities , O Lord who shall stand ? 5 A desire to be fully renewed , and to be deliuered from sinne . 6 A feruent zeale to loue God , and to embrace and keepe all his commandements . 7. Reuenge , whereby the flesh may be ta●ed and subdued , lest at any time afterward such offences be committed . Lidia . Blessed be God , that thus teacheth ●e by you . Let me speake yet vnto you concerning calamities : I reade in the Scriptures of the patient bearing of the crosse ; what wil it teach me ? Paul. The patient bearing of the crosse , teacheth how Christians should vndergo the burden . Lidia . VVhat ( I pray you ) is the crosse ? Paul. The crosse is a certaine measure of afflictions , appointed by God to euery one of the faithfull . Math. 6. 24. If any man wil follow me , let him forsake himselfe , take vp his crosse and follow me . Col. 1. 24. Now reioyce I in my sufferings for you , and fulfill the rest of the afflictions of Christ in my flesh , for his bodies sake which is the Church . Lidia . How must this crosse be taken vp ? Paul. We ought to take vp this crosse willingly , euen with both hands , when it shall please God to lay it vpon vs. And after we haue taken it vp , we must beare it with patience and perseuerance . Col. 1. 11. Strengthened with all might through his glorious power , vnto all patience and long suffering with ioyfulnesse . Luke 21. 19. Possesse your soules with patience . Lidia . How may I preserue patience ? Paul. The preseruatiues of patience , are first strength by the holy Ghost . Phil. 4. 13. I am able to do all things through the helpe of Christ , which strengtheneth me . Phil. 1. 20. It is giuen to you for Christ , that not onely ye should beleeue in him , but also suffer for his sake . 2. An holy meditation which is manifold . 1. That the afflictions of the faithful come not by chance , but by the counsell and prouidence of God , which disposeth all things in a most excellent sort . Gen. 45. 4. 5. It was God that sent Ioseph into Egypt . 2. Sam. 16. 10. The Lord biddeth Shemei curse Dauid . Psal. 119. 71. It was good for me that I was afflicted , that I might learne thy statutes . Hence it is euident , that afflictions to the godly are ineuitable . Act. 14. 21. By many afflictions you must enter into the kingdome of God. Mat. 7. 14. The gate is streight and the way narrow that leadeth vnto life , and few there be that find it . Iohn 16 20. In the world ye shall haue troubles . 2 That albeit afflictions are grieuous , yet are they good and profitable . For they are helpes , whereby men being humbled for their sinnes before God , obtaine peace and holinesse of life . 2. Cor. 1. 9. We receiued sentence of death in our selues , because we should not trust in our selues , but in God , which raiseth the dead . Esa. 26. 16. Lord , in trouble haue they visited thee , they powred out a prayer when thy chastening was vpon them . Hos. 5. 15. I will go and returne to my place , till they acknowledge their fault and seeke me : in their affliction they will seeke me diligently . Psal. 78. 34. When he flue them they sought him , and they returned , and they sought God early . Ierem. 31. 18. I haue heard Ephraim lamenting thus : Thou hast corrected me , and I was chastised as an vntamed calfe : conuert thou me , and I shall be conuerted . Heb. 12. 11. No chastisement for the present see●eth ioyous , but grieuous : but afterward it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised . Psa. 30. 5. Weeping may abide at euening , but ioy commeth in the morning . Iohn 15. 2. Euery branch that beareth fruit , he purgeth it , that it may bring forth ●●re fruite . 1. pet . 1. 6. Wherein ye reioyce , though now for a season ( if need require ) ye are in heauinesse through many temptations . 2. Cor. 1. 4. The God of all comfort , which comforteth vs in all our tribulations , that we may be able to comfort them which are in affliction , by the comfort wherewith our selues are comforted of God. Rom. 5. 3. We glory in afflictions , knowing that affliction bringeth patience . Heb. 2. 10. He did consecrate the Prince of their saluation through affliction . We permit Chirurgians that they both bind vs lying diseased in our beds , and seare vs with hot irons , yea lanch and search our members with rasors : and lastly , we send them away vsually with friendly and kind speeches , & often with a golden fee for their thus handling vs. Shal we thē suffer so many things of a Chirurgian , to cure a bodily disease , and will we not giue God leaue to cure by afflictions the most festered diseases of our sicke soules ? Lidia . What is to be gathered hence ? Paul. By this we may gather , that the afflictions of the godly , are signes of their adoption . Heb. 12. 6. Whom the Lord loueth , he chasteneth , and he scourgeth euery sonne that he receiueth . 7. If ye endure chastisement , God offereth himselfe vnto you as vnto sonne● . And that they are to them , the Kings high way to heauen . Iames 1. 12. Blessed 〈◊〉 the man that endureth temptation : for when he is tried , he shall receiue the crowne of life , which the Lord hath promised to them that loue 〈◊〉 2. Cor. 4. 17. For our light affliction which i● but for a moment , causeth vnto vs a farre more excellent and an eternall waight of glory . 3 That God hath promised fauour , mitigation of punishment , his presence and deliuerance . Philip. 1. 29. 1. Cor. 10. 13. God is faithfull , who will not suffer you to be tempted aboue measure , but with temptation will giue deliuerance . 2. Sam. 7. 14. Psal. 50. 15. Call vpon me in time of trouble , and I will deliuer thee , and thou shalt glorifie me . Psal. 121. 4. He that keepeth Israel , will neither slumber nor sleepe . Esa. 43. 2. When thou passest through the waters , I will be with thee , and through the flouds , that they do not ouerwhelme thee : when thou walkest through the very fire , thou shalt not burne , neither shal the flame kindle vpon thee : 3. For I am the Lord thy God , the holy one of Israel thy sauiour . 4 That in all troubles of the faithfull , Christ is a companion . 1. Pet. 4. 13. Reioyce that ye are partakers of the afflictions of Christ. 2 Cor. 4. 10. Euery where we beare about in our bodie the dying of Christ , that the life of Iesus might also be made manifest in our bodies . Col. 1. 21. 5 That the Angels are readie to defend such as feare God. Psal. 34. 8. 2. Kings 6. 16. Feare not , there are more with vs then against vs. Lidia . But of all calamities , the remembrance of death is fearful vnto me : giue me ( I pray you ) some few preseruatiues against it . Paul Against the feare of death , note these preseruatiues : First , death it freeth the godly from the tyrannie of Satan , sinne , the world , the flesh , and eternall damnation ; yea frō infinite both perils and losses , and doth place vs both safe and happie vnder the shadow ( as it were ) of Christs wings . Secondly , Christ by his death hath sanctified vnto vs both death and the graue . 3 Christ is both in life and death , gaine to the godly , Phil. 1. 12. 4 Those consolations which the spirit of Christ doth suggest to the soules of the faithful , do by many degrees surmount the dolors of death . 5 The desire of that most bright and glorious beholding of God , and the presence of those Saints which are departed before vs. 6 In stead of our bodies we shall be clothed with glory , 2. Cor. 5. 1. 7 The sting of death , namely sin , is then so taken away , as that that serpent can no more hurt vs. 1. Cor. 15. 55. O death , where i● thy sting ! O graue , where is thy victory ! Heb. 2. 15. That he might deliuer all them , which for feare of death , were all their life time subiect to bondage . 8 We should not so much thinke of our death , as to take an exact account of our life . For that man cannot die ill , who hath liued well : and he seldome dieth well , that hath liued badly . 9 The Angels they stand at our elbowes , that so soone as a Saint departeth , they may with al speed immediatly transport his soule into heauen . Soules being once in heauen , remain ther● till the last day of iudgement , where they partly magnifie the name of God , and partly do waite and pray for the consummation of the kingdom of glory , and ful felicitie in body and soule . Reu. 5. 8. And when he had taken the booke , the foure beasts and the foure and twenty elders fell down before the Lamb , hauing euery one harpes and golden vials full of odours , which are the prayers of the Saints : 9. And they sang a new song , saying , Thou art worthy to take the booke , and to open the seales thereof , because thou wast killed , and hast redeemed vs to God by thy bloud , out of euery kinred , and tong , and people , and nation . Reuel . 14. 2. I heard the voice of harpers , harping with their harpes , 3. And they sung as it were a new song before the throne : and they cried with a loud voice , saying , How long Lord , holy and true ? doest not thou iudge and auenge our bloud on them that dwel on the earth ? Lidia Yet for all this , Satan in the time of temptation , and at the houre of death , wil go about to perswade me that these things do not belong vnto me : what must I do then ? Paul. Descend into your owne heart , see whether you haue Gods spirit or no , testifying vnto you that you are Gods child : for as many as haue the spirit of God , they are the children of God. Lidia . But how shall I know whether this testimonie come from Gods spirit , or from carnall presumption ? Paul. First , by a full perswasion which you shall haue ; for the holy Ghost will not barely say it , but perswade you that you are Gods child , which the flesh cannot do . Secondly , by the maner of perswasion ; for the holy Ghost draweth not reasons from the works and worthinesse of man , but from Gods fauour and loue : and this kind of perswasion differeth much from that which Satan vseth . Thirdly , by the effects of that testimonie ; for if the perswasion arise from presumption , it is a dead perswasion : but contrariwise , it is most liuely and stirring , if it come from the holy Ghost : for such as are perswaded that they are elected and adopted the children of God , they wil loue God , trust in him , and cal vpon him with their whole heart . Lidia . Alas , I find this testimonie maruellous feeble in me : are there not other meanes by which I may be comforted in this temptation of Satan , that I am not Gods child ? Paul. Yes verily , if you feele not the flame of Gods spirit in you , then must you iudge of it by the heate : and if you find the effects of sanctification in you , you are without doubt in the state of grace . Lidia . Which ( I pray you ) be they ? Paul. Of all the effects of sanctification , you may iudge of your adoption by these that follow : First , if you feele your wants , and with griefe bewaile the offence to God in euery sinne . 2. If you striue against the flesh , that is , resist and hate the first motions thereof , and with griefe , thinke them burthenous and troublesome . Thirdly , if you desire earnestly and vehemently the grace of God , and merite of Christ to obtaine eternall life . 4. When you haue obtained it , to account it a most precious i●well , and all things to be as dung in respect of it , Phil. 3. 9. 5. If you loue a Minister of the Gospell , as he is a Minister , and a Christian as he is a Christian ; and if need require , can be readie to giue your life for them , 1. Iohn 3. 16. 6. If you call earnestly vpon God , euen with teares . 7. If you desire Christs comming to iudgement , that an end might be made of these dayes of sin . 8. If you flie all occasions of sin , and endeuor to come to newnesse of life . 9. And last of all , if you perseuere vnto the last gaspe in these things . For , as one saith , he that wil serue God , must beleeue that which he cannot see , hope for that which is deferred , loue God when he shewes himself an enemie ; and thus remaine to the end . Lidia . These indeed are sure effects of sanctification , but euen these are weake in me as the former . Paul Are they so ? Then know that God tameth you , yet so as you must not therewith be dismaied : for it is certaine , that if you haue faith but as a graine of mustard-seed , and be as weake as a yong infant , it is sufficient to ingraft you into Christ : and therefore you must not doubt of your owne election , by reason of your weaknesse . A child holding a staffe in his hand , holdeth it as well as a man , though not with so much strength ; and you laying hold vpon Christ by faith , though you do it neuer so weakely , it will suffise for your saluation . Nay , if one haue not yet felt these effects in his heart , he must not conclude , he is a reprobate , but must rather vse the word of God and the Sacraments , that he may haue inward sense of the power of Christ drawing him vnto him , and an assurance of his redemption by Christs death and passion . Lidia . He that opened the heart of Lidia to heare Paul , open my heart to know and do these things . Paul. Amen . Sundry necessarie obseruations meete for a Christian , published long since by some religious man. I. THat you keep narrow watch ouer your heart , words and deeds continually . Psal. 93. 1. Mat. 24. 42. Luke 12. 36. 1. Cor. 10. 13. 15. 34. 16. 13. Col. 3. 17. II. That with all care the time be redeemed that hath bene idly , carelesly and vnprofitably spent . Eph. 5. 16. Col. 4. 5. III. That once in the day at least , priuate prayer and meditation be made . Psal. 119. 164. Dan. 6. 10. Luke 18. 1. Ephes. 6. 18. Col. 4. 2. IV. That care be had to do and receiue good in companie . 1. Thess. 5. 11. V. That your familie be with all diligence and regard instructed , watched ouer , and Christianly gouerned . Gen. 18. 19. Deut. 4. ● & 5 , 6 , 7. Pro. 31. 27. Eph. 6. 4. VI. That no more care be spent in matters of this world , then must needs . Mat. 6. 31. Col. 3. ● . 1. Iohn . 2. 15. VII . That you stirre vp your selues to liberality to Gods Saints . Gal. 6. 10. Heb. 13. 16. VIII . That you prepare your selues to beare the crosse , by what meanes soeuer it shall please God to exercise you . Mat. 16. 24. Luke 9. 13. & 24. 27. IX . That you giue not the least bridle to wandring thoughts . Iob 31. 1. Eph. 5. 3. X. That you bestow some time in mourning , not onely for your owne sinnes , but for the time and age wherein you liue . Ezech. 9. 4. Psal. 119. 136. XI . That you looke dayly for the coming of our Lord Iesus Christ , for your full deliuerance out of this world . Mat. 24. 44. XII . That you acquaint your selfe with some godly person , with whom you may conferre of your Christian estate , and open your doubts to the quickning of Gods graces 〈◊〉 you . Iames 5. 16. XIII . That you obserue the departure of men out of this life , their mortalitie , the vanitie and alteration of things below , the more to contemne the world , and to continue your longing after the life to come . Esay 57. 1. Phil. 3. 3. 1. Pet. 1. 24. Reu. 22. 20. XIIII . That you meditate often vpon your death and going out of this life , how you must lie in the graue , go to dust , leaue all glorie and wealth : and this will serue to beate downe that pride of life which naturally is in you . Eccles. 7. 4. & 12. 1. XV. That you reade something daily of the holy Scriptures , for the further increase of your knowledge . Math. 22. 29. Iohn 5. 39. Act. 17. 11. XVI . That you make a couenant with the Lord to striue against all sinnes , especially against the specialsins and corruptions of your heart and life , wherein you haue most dishonored God : and that you carefully see that your ●ouenant be kept and continued . Neh. 9. 38. ● . Chron. 34. 31. XVII . That you marke how sinne dieth and is weakened in you , and that you turne not to your old sinnes againe . Matt. 18. 8. 1. Thess. 5. 22. 2. Pet. 2. 22. XVIII . That you fall not from your first loue , but continue still your affection to the liking of Gods word , and to all the holy exercises of religion , diligently hearing it , and faithfully practising it : that you may prepare your selfe before you come , and meditate of that you haue heard , either by your self or with other , and so mark your daily profiting in religion . Heb. 3. 12. & 12. 15. Reu. 2. 4. XIX . That you be often occupied in meditating vpon Gods benefits and workes , and sound forth his praise for the same . XX. That you exercise your faith , by taking delight in the great benefit of your redemption by Christ , and the fruition of Gods presence in his glorious and blessed kingdome . Psal. 116. 12. 13. & 118. 15. Eph. 5. 20. XXI . Lastly , that you make not these holy practises of repentance common for the time , nor vse them for fashion sake . Luke 8. 13. In Adamo potuimus non mori , in Christo non possumus mori . FINIS . Notes, typically marginal, from the original text Notes for div A09462-e100 Mat. 3. Mat. 4. 1. a Psa. 34. 19 b Mat. 4. 3. c Mat. 4. 6. d Mat. 4. 11 e 1. Pe. 2. 21 f 1. Pet. 5. 8 g Ioh. 15. 20 h 1. Cor. 12 ▪ 26. i Ioh. 15. 20 ▪ k Act. 14. 21 l Heb. 2. 10 m Luk. 24. 26. a Mat. 2. 14 b Mat. 3. 16 ▪ 4. 1. c Ioh. 7. 1. d Luk. 11. 15. e Ioh. 12. 27 f Ioh. 18. 28 g Luk. 23. 11. h Luk 23. 24. i Mat. 27. 27. k Mat. 27. 39. l Mat. 28. 15. m Luk. 11. 16. n Act. 9. 4. a Gen. 22. 1 b Iob. 1. 18 c 1. King. 10. 1. d Ex. 17 ▪ 3. e 1. Tim. 4. 10. f 2. Sa. 11. 4 g 1. Sa. 18. a Gen. 21. 9 b Gen. 27. 41. c Mat. 20. 23. d Mat. 10. 24. Reasons why God doth afflict his children ▪ e Ec. 3. 10. f Psal. 119. 67. g Luk. 22. 31. h Psal. 119. 71. i Psal. 39. 9 40. 1. k Ge. 42. 21 l Iam. 5. 11 m Deu ▪ 32 15. n 2. Tim 4. 7. o Ioh. 6. 33 p Act. 12. 7 a He. 12. 7. b 2. Pet. 2. 5 c 2. Cor. 1. 6 d Ruth . 2. 8 e Ruth 1. 20. f Ion. 1. 15. g Exod. 14 11. h Dan. 6. 16 22. i 2. King. 6. 16. k 2. King. 6. 15. l Mar. 4. 38 m Iam. 1. 12. Iob. 5. 17 a Pro. 3. 11 b Mat. 4. 2. c 2. Tim. 3. 12. d Psal. 119. 71. e Psal. 1. 4. f 2. Cor. 4. 17. g Phil. 1. 29 h Act 14. 21. 1. Pet. 1. 5. i Exod. 3. k Ge. 22. 9. l Psal. 37. 37. m Ps. 126. 5 n Isa. 38. 10 o Hos. 5. 15. p Luk. 24. 26. q Ecc. 1. 2. a 2. Sam. 24. 17. b Ge. 39. 9 c Act. 2. 2. d Phi. 3. 10 e D 23. 17 f Exod. 15. 1. g 1. Pet. 1. h Mat. 7. 7 i Iob. 22. 27. k Hab. 2. 3 l Iob 2. m 1. Sam. 17. 37. n 1. Sa. 18. 27. o 1. Sa. 21. p Gen. 7. q Gen. 19. r Gen. 33. s Gen. 41. 14. a Exod. 9. b Exod. 12 ▪ c 1. Sa. 19. d 1. King. 21. e 2. Kin. 6. f 2. King. 5. g Isa. 38. h Dan. 3. i Dan. 6. k Mat. 6. l Act. 5. m Mat. 4. n Ro. 4. 21 o Ioh. 5. 9. p Ioh. 6. 12 q Mat. 4. 7 r Mat. 411 ▪ s Dan. 5. Saint Andrewes in Norwich . a 2. Tim. 1 18. b 1. Sam. 30. 9. c Hos. 6. 2. d Psal. 30. 5 e Psal. 58. 11. f Mica . 7. 8. g Act. 28. 3 h Ps. 37. ●4 . a Psal. 25. b Iob. 5. c 1. Sam. 1. 8. d Iob. 16. 2. e Ruth 1. 16. f Ecc. 41. 1. g Luk. 16. 26. h Isa. 57. 2. i Luk. 23. k Phil. 3. 20 l Psal. 137. m Zac. 4. 6. n Mat. 8. 24. a ●ud . 17. 4 b 1. Sam. 14. c Ioh. 8. d Exo. 14. e 1. Sam. 17. 52. f Mat. 2. 20 g Gen. 41. h Gen. 31. i Iob 41. 12 k 1. Thes. 4. 18. a Ioh. 6. 22 The Golden chaine . The Earle of Bedford . The Countesse of Bedford . The Countesse of Cil●erland . Pro. 10. 7. Notes for div A09462-e2010 Ier. 36. 18. Notes for div A09462-e2060 Doctr. 1. Doctr. 2. Exod. 2. 14. 1. Sam. 18. Math. 8. 23. Doctr. 3. 2. King. 22. 1. King. 22. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obiection . Ansvver . Doctr. 1. Psal. 27. 8. Doctr 2. 1. Cor. 4 ▪ 9. Doctr. 3. Act. 20. 22. Question . Ansvver . Pro. 14. 20. 1. 6. Doctr. 3. Vse 1. 3. Circumstance . Reasons why Christ went into the wildernesse . 1. Reason . Eccl. 4. 9. 10 4. Reason . 5. Reason . Against popish eremits and Monks . 4. Circumstance . Temptation . 1. Of God. 2. Of man. 3. Of Satan . Question . Ansvver . Reasons 〈◊〉 Christ vvas tempted . 1. Reason . 2. Reason . 3. Reason . 4. Reason . Heb. 2. 18. Gen. 3 ▪ 5. Reu. 12. 9. 10 Doctr. 1. The second part of Christs preparation to temptations . Three kinds of fasts . Iud. 20. 26. Hest. 4. 16. Exod. 34. 28. Reasons why Christ fasted so long . 1. King. 19. 8 Against popish fast in Lent. VVhy Christ vvas vvith vvild beasts . 3. Circumstance . Vse . 4. Circumstance . VVhy Christ was hungry . Verse 3. The first combat . Satan vvhy a Tempter . 1. Pet. 5. 8. Doctr. 1. Mat. 16. 23 VVhen Satan assaults Christ. Vse . The occasion of Satans assault . Mat. 17. 15. Doctrine . The fourth point of Satans preparation . Mat. 3. 17. Vse . 2. Pet. 1. 10. Question . Ansvver . Gen. 3. 15. Vse . Mar. 1. 24. 25. Act. 16. 17. 18. Luke . 4. 3. Doctr. Vse . Vse . 1. Question . Ansvver . Doctr. Ez●ch . 4. 16. Pro. 10. 22. Obiection . Answer . Iob. 13. 15. 2. King. 4. Pro. 16. 3. Doctr. How Christ was caried by Satan . Ier. 13. 4. Doctr. 1. Luk. 13. 10. Vse . Eccles. 9. 2. Ierusalem citie holy . Vse 1. Rome no true church . Doctr. Vse . Vse . Doctr. Nu● 11. 29 Doctr. Vse 3. Psal. 34. 7. Verse 7. Doctr. Nehe. 8. 8. VVhat it i● to tempt God. Hovv God is tempted . Exod. 17. 7. Vs● ▪ Iudith . 7. 30 Obiection . Answer . Iud. 6. 36. 37. Isai. 7. 11. 12. Vse . Verse . 8. Doct. Obiection . Answer . Deut. 34. 1. 1. Sam. 28. Zach. 13. 4. Vse . Prou. 4. 23. Psa. 119. 37. Iob. 31. 1. Ver. 9. Psal. 15. 4. Gal. 5. 25. 1. Kin 1. 4. 1. King. 22. Zach. 3. 1. Mat. 13. 1. Thess 2. 18 Obiection . Answer . ● Cor 10. 22 Obiection . Answer . Vers. 10. Vse . 2. Kin. 19. 1 ▪ Psal. 42. 3. Mat. 16. 23 Vse . Obiection . Answer . VVhat honour is due to Saints . Vse 1. Vse . 2. Mich. 6. 6. VVhat honour is due to Saints . Vse 1. Vse . 2. Mich. 6. 6. Vse . 3. Vse . 4. 2. Cor. 10. 4. 5. Vers. 11. Vse . 1. 2. Sam. 7. 14 Reu. 11. ver . 11. 12. Vse . 2. Vse . 1. Iam. 5. Vse . 1. Vse . 2. Vse . 1. Vse 2. Luk. 22. Iam. 1. 2. 
A09463	----	The combat betvveene Christ and the Diuell displayed: or A commentarie vpon the temptations of Christ: preached in Cambridge by that reuerend and iudicious diuine M. William Perkins Satans sophistrie answered by our Saviour Christ Perkins, William, 1558-1602. 1606 Approx. 315 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09463 STC 19748 ESTC S115736 99850954 99850954 16197 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09463) Transcribed from: (Early English Books Online ; image set 16197) Images scanned from microfilm: (Early English books, 1475-1640 ; 1213:6, 1492:6d) The combat betvveene Christ and the Diuell displayed: or A commentarie vpon the temptations of Christ: preached in Cambridge by that reuerend and iudicious diuine M. William Perkins Satans sophistrie answered by our Saviour Christ Perkins, William, 1558-1602. Pierson, Thomas, ca. 1570-1633. The second edition [8], 54, [6] p. Printed by Melchisedech Bradwood for E. E[dgar] and are to be solde [by Cuthbert Burby] in Pauls Church-yard at the signe of the Swan, London : Anno 1606. Originally published in 1604 as: Satans sophistrie answered by our Saviour Christ. Publisher's and bookseller's names from STC. Running title reads: The combate betweene Christ and the Diuell. Includes index and a table. Usually bound with his "Works", 1605. Identified as part of STC 19648 on UMI microfilm reel 1492. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Temptation -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE COMBAT BETWEENE CHRIST AND THE Diuell displayed : OR A COMMENTARIE vpon the Temptations of CHRIST : Preached in Cambridge by that reuerend and iudicious Diuine M. WILLIAM PERKINS . The second edition much enlarged by a more perfect copie , at the request of M. Perkins Executors , by Tho. Pierson Preacher of Gods word . Hereunto is prefixed an Analysis or generall view of this Combat : and a twofolde Table added : one of places of Scripture ; the other of speciall points to be obserued . ROM . 16. 20. The God of Peace shall tread Satan vnder your feet shortly . LVK. 22. 28. 29. You are they which haue continued with me in my temptations : Therefore I appoint vnto you a kingdome euen as my Father hath appointed vnto me . LONDON Printed by Melchisedech Bradwood for E. E. and are to be solde in Pauls Church-yard at the signe of the Swan . Anno 1606. TO THE RIGHT HONOVRABLE Sir William Russell , L. Russell , Baron of Thornhaugh ; with the vertuous Lady his wife , Grace and Peace . VPon that strange a battel in heauen , betweene Michael b the great Prince , and Satan that olde Serpent , was heard a loud voice sounding foorth ioy and woe : ioy to the heauens and to them that dwell therein : because c the accuser of the brethren is cast out thence : but woe to the inhabitants of the earth and of the sea , ( that is , to the sonnes of men in this vale of teares ) for the Diuell is come downe vnto them with great wrath , knowing that he hath but a short time . In this voice ( right Honourable ) are two things affirmed , touching Satans ▪ first , that his casting out of heauen is ioifull to the Saints ; next that his comming downe on earth is wofull vnto men . Is the matter of our woe , ioy to the Saints ? Nothing lesse ; but that the Diuell might be knowen to be an euill guest where euer he comes , the heauens doe reioice for his departure , and sea and earth ought to mourne for his approaching ; so that he is , or at leastwise ought to be , no where welcome , except it be in hell ; and all such persons may well perceiue themselues , not heauenlie but plainly hellish minded , as giue more kinde welcome vnto Satan in their cheerefull practise of the works of darkenesse , then they do vnto Iesus Christ , who d knockes at the doore of their hearts promising to come in and suppe with them , if they will heare his voice and open vnto him . But what do the heauens gaine by Satans casting downe ? And how doth his descending to the earth work man such wo ? Ans. For heauens gain , e they are wel rid of the malitious accuser of the brethrē . Who would know more , must striue to get to heauen , and if more be needfull , there his information shal be certaine . As for mans woe by Satans company here on earth , who so doubts heerof , may well suspect himselfe to haue already receiued of him that deadly hurt , in blindnesse of minde and hardnesse of heart , whereof none saue Iesus Christ the good Physitian of our soules , by the f eie-salue , and g anointing of his spirit , can worke the cure . Is it not wofull to the flockes and to the heards , when rauenous beasts do frequent their pastures ? then wo to man because of Satan : for the perill of the lambe from the woolfe ; of the kid from the leopard ; of the fat beast from the Lion ; and of the sucking child from the Aspe , is nothing comparable to the danger of man from this olde serpent , who in craft and cruelty , yea in euery hurtfull property goes beyond them all . Other deuouring creatures keepe their circuites and obserue their times ; they are sometime weary , and not alwaies hungry ; some are vnfit for the darke , and others afraid of the light , whereby their sillie pray gets some respite : but Satan is a prince e of the darknesse of this world , who yet for his aduantage i can transforme himselfe into an Angel of light , so as the day and night are to him both alike for the working of our woe : he is euer greedy , and neuer weary , and therefore alwaies seeking ; and if wee dreame of any restraint to him for time or place we deceiue our selues , for he was a k murtherer from the beginning , and so will continue till time shall be no more ; and he m compasseth the whole earth walking in it to and fro , euen n like a roaring Lion , seeking whom he may deuoure . With other creatures wo is ended , when the pray is once deuoured ; but to Satans pray it is not so , for vnlesse his snare be broken and they deliuered in this life , their woe continues easelesse , endlesse and remedilesse after naturall death . Indeed the naturall man doth not perceiue that working of Satan which doth procure his woe ; it may be he hath seene the plaiers and the painters Diuels , some blacke horned monster with broad eies , crooked clawes or clouen feet ; and till some such thing appeare vnto him , he neuer feareth hurt by Satan : little doth he thinke that ignorance in the scriptures , neglect of Gods worship , profaning Gods sabbaths , with greedy affecting the wealth , pompe , and pleasures of this world doe giue aduantage vnto Satan against his soule ; and therefore while the matters of this life do answer his desire , he can sing to himselfe this pleasant requiem ; o soule , soule take thy rest . But our voice from heauen cries woe to all such inhabitants of the earth because of Satan ; for they are of this world , and he is p their prince , and their q God , who hauing blinded their minds , r worketh in their hearts , and so keepes them sure in his possession : Indeed like a seeming friend he suffereth all s things to be in peace ; but woefull peace , like to Absalons wine which he gaue to Ammon , that t when his heart was most merrie therewith , his least suspected deadlie wound might light vpon him . Euerie one u by nature is the childe of wrath , and so of himselfe ful of all miserie ; but mercilesse Satan seekes the increase heerof , by causing the root of mans corruption to spread foorth the branches of all transgressions : indeed he is not the beginner of euery sinne , for much impiety flows from mans inbred impurity ; yet so sure a friend is Satan to corruption in the workes of darkenesse , that if nature doe but stretch foorth the hand , Satan will thrust at the elbow : doth Caine hate Abel ? then will Satan bring this hatred from the heart to the hand , and cause x Caine to kill Abel : Is Iudas couetous ? then wil Satan for the satisfying of that desire a make him traiterous : let him find but a sparkle , he will soone kindle it to a flame ; so that wofull is his comming to all naturall men . But doth the child of God escape his hands ? no verily ; Satan is a professed deadly foe to all such , he is their b aduersarie and c accuser : that which should procure them good he seekes to hinder ; and what euer may worke them woe , he will be sure to further : if they fall into sinne , he seekes to bring them to despaire ; and when they endeuour to do good , he moues them to be proud : they are no sooner conuerted to the Lord , but he hath some d Elymas to turne them backe to the world : and though they stand against that assault , yet he will pursue them still , by troubles without and terrours within ; by raging foes , and flattering friends ; so as in regard of Satan aduantaged by their flesh and his world , they shall find this to bee true , e while their flesh is vpon them , they shal be sorrowfull ; and while their soules be in them they shall mourne : Satan is a mightie f prince , and a wilie g serpent , and if either force or fraud may worke them woe , no child of God shall escape his hands ; he spared not the greene tree , what then will he do to the dry ? But is there no remedy to man for all this woe that comes by Satan ? Yes , blessed be our God who hath not left vs for a praie vnto his teeth , but to shew the exceeding riches of his grace and loue to the world , h hath giuen his onlie begotten sonne to be our prince and our deliuerer ; who in no sort i tooke the Angels , but the seede of Abraham : and because they were i partakers of flesh and bloud , he himself took part with them , that hee might destroy through death him that had the power of death , that is , the diuel . For the euidence and application of which deliuerance , he hath ordained in his church an holy ministery , whereby naturall men are brought k from darknesse vnto light , and from the power of Satan to himselfe ; and his owne children doe l grow vp into Christ their head , and be edified m in their most holie faith , through n which they are kept by the power of God vnto saluation . Yet we must so conceiue of this deliuerance , that as Israel being brought out of Egypt , was not presently setled in the land of Canaan , but for the space of forty yeares was exercised with sundry temptations in a barren and drie wildernesse , where they met with o fierie serpents , and were encountred with many and strong enemies , who sought to debarre them from the promised land : so the children of God , though redeemed by Christ , are not presently translated from the bondage of corruption , to the full inheritance of perfect glory in the heauens ; but must passe through this vale of teares , and in the wildernesse of this world meete with that crooked serpent the Diuell who will seeke to stinge their soules to death , and also stirre vp many an p Amelec to entrap them in the way , that either through disobedience or vnbeliefe they may be depriued of their heauenly Canaan . True it is , this match is farre vnequall , for flesh and bloud to fight against spirituall powers ; yet heere is comfort , that we haue him for our Captaine who in his q deepest humility spoiled our strongest aduersary , and is now r crowned with glorie and honour , being highlie exalted s far aboue all might and domination at his fathers right hand , where he t must reigne till he hath put all his enemies vnder his feet ; yea till he hath u troden Satan vnder the feete of all his members : only this he requireth that we should bee valiant and x quit our selues like men in the power of his might , knowing that the battel is the Lords , and so the victory sure before we strike a stroke . Now for the manner of our fight ( a matter indeed of great moment , because a y smooth stone out of Dauids sling wil foile to the ground great Goliah ) wee haue in this combate between Christ and the Diuell , so pregnant direction set before vs , that vnlesse wee doe wilfully shut our eies against the light , in this behalfe wee cannot be ignorant of our duty : z whatsoeuer was written aforetime was written for our learning ; and therefore the recording of this combate is as much from Christ to euery Christian , as the speach of Gideon to his souldiers , a looke on me and doe likewise ; euen as Idoe , soe do ye ; for Christ left himselfe an example that we should follow his steps , though not in his miraculous fast , yet in his couragious fight against sinne . The view heereof hath formerly beene presented to your Honors , by Master Robert Hill , bachelor of Diuinity , vnder this title , Satans Sophistrie answered by our Sauior Christ. And now at the intreaty of M. Perkins executors , I have published it againe ; yet vnder a new title , and more large almost by one third part . Mine endeuour hath beene that this poore Orphane might imitate his brethren , who were the messengers of loue vnto our Church , while their happy father liued among vs. What is wanting heerein , or may deserue a iust reproofe I willingly take to my self , me me adsum qui feci-&c . What I haue beene able to doe , I humbly commend to the church of God vnder your Honourable protection . If heerein I seeme presumptuous , because I am vnknowen vnto you , I humbly craue this fauourable construction ; that I chose rather by presuming to wrong my selfe , then to alienate this booke from your Honours , who had right heereto by former dedication . When your Honourable imployments in time past required your wisedome and courage , for the iust defence of our Soueraignes right , I make no question , but as well the messengers of victory ouer rebels , as the counsellers of peace , were alwaies welcome to your Honour : why then should I doubt , whether this ensuing display , being as wel a counseller of peace with God , as an Herauld of triumph through Christ ouer Satan , the Arch-enemy of our soules , will be gratefull vnto you , who haue learned long since , that whosoeuer will keepe a good conscience towards God or man must endure manie a conflict with Satan ? Now that God of peace who is able to doe exceeding abundantly aboue all that wee can aske or thinke , graunt vnto your Honours according to the riches of his mercy , so to fight the good fight of faith on earth , that you may receiue the crowne of glorie in heauen . Cambridge , Emmanuel Colledge , 25. of Iune . 1606. Your Honours in the Lord to be commanded , THO. PIERSON . TO THE RIGHT HONORABLE Sir WILLIAM RVSSELL , Lord Russell , Baron of Thornhaugh , yoonger sonne to that most Christian and Honourable Earle , FRAVNCIS Earle of Bedford ; with the vertuous Lady his wife , Grace and Peace . RIGHT Honorable , as Iohn the Baptist was in one desert , so our Sauiour Christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . Iohn was with some men , Christ with none ; Iohn was with wilde men , Christ with wild beasts ; Iohn was preaching , Christ praying ; Iohn was baptizing , Christ fighting ; Iohn was feeding , Christ fasting ; Iohn was encountring with Diuels incarnate , Christ did encounter with the Prince of those Diuels . From Iohn preaching in the desert , learne wee diligence in our callings : from Christ tempted in the desert , see we troubles at our calling : a Many are the troubles of the righteous , but the Lord deliuereth them out of all . If it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt Christ and the Diuell . And as for Christ Iesus , you shall see him fasting , fighting , conquering . Fasting and an hungry , to shew he was man : fighting and encountring , to shew he was Messiah ; and conquering and triumphing , to shew he was God. And as for the diuell , you shall see him obiecting , answering , flying . Obiecting , that b Christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . In Christs temptations , we see the estate of the e Church ; in Satans assault , we see his malice to the f Church , Is Christ tempted ? think it not strange if we fall into g temptations . For the griefe of the head , is the griefe of the h members : and the temptations of Christ , shew the temptations of i Christians . It is true of Christ , that k by many tribulations he did enter into the kingdome of God : that l our High Priest was consecrated by afflictions , that so he must suffer and enter into his m glory . He is no sooner borne into the world , but he is a hunted by Herod ; baptized at Iordan , b but Satan sets on him ; a Preacher for repentance , but the c Scribes proscribe him ; to d worke miracles , but the Pharises slander him . He is no sooner to suffer , but e the Diuell assaults him ; apprehended , but the f Iewes deliuer him ; deliuered , but g Herod derides him ; derided , but h Pilat condemnes him ; condemned , but the souldiers i abuse him . Is he on the crosse ? the k people will not pity him : is he risen ? the high Priests will l belie him . In a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . Thus the life of Christ was a warfare vpon earth , and the life of Christians must be a warfare vpon earth . We liue heere in a sea of troubles : the sea is the world , the waues are calamities , the Church is the ship , the anker is hope , the sailes are loue , the Saints are passengers , the hauen is heauen , and Christ is our Pilot. When the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the Church of God be without trials . We begin this voiage so soone as we are borne , and we must saile on till our dying daie . We doe reade in Gods word of many kinds of temptations : God , Satan , Man , the World , and the Flesh , are saide to tempt . God tempteth man to trie his obedience , Satan tempteth man to make him disobedient : man doe tempt men to trie what is in them : and man tempteth God to trie what is in him . The world is a temper , to keepe man from God : and the flesh is a tempter , to bring man to the Diuell : So God tempted Abraham a in the offering of his son : Satan b tempted Iob in the losse of his goods : a c Queene tempted Salomon in trying his wisedome : men d tempted God by distrust in the desert : the world tempted Domas , e when he forsooke the Apostles : and the flesh tempted Dauid , f when he fell by adultery . Doth God tempt vs ? take heed of hypocrisie : doth Satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt God ? take heed of inquiring : doth the world tempt man ? take heed of apostasie : doth the flesh tempt man ? take heed of carnalitie . But dowe so ? are we warie of these tempers ? No , we are not , and therefore we fall . We fall on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . Of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . When we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath beene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the Tempter hath beene there . Now of all other temptations , it pleaseth God to suffer his church to be tempted with afflictions . It is neuer free either from the sword of Ishmael ; which is a a reuiling tongue : or the sword of Esau , a b persecuting hand . Neither was there yet euer Christian man found , who had not his part in the cup of affliction . We must drinke of the c same cup our master did : d the disciple is not aboue his master . The reasons why God doth visit vs thus with afflictions , are : 1. To humble vs. 2. To weane vs. 3. To winnow vs. 4. To preuent vs. 5. To teach vs. 6. To enlighten vs. 7. To honour vs. 8. To cure vs. 9. To crowne vs. 10. To comfort vs. 11. To protect vs. 12. To adopt vs. And last of all , to teach and comfort others . To e humble vs , that we be not proud : f to weane vs , that we loue not his world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersity : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : to p protect vs , that he may guide vs by his Angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . Thus a Christian mans diet is more sowre then sweet : his physicke is more alcës then hony : his life is more a pilgrimage then a progresse : and his death is more despised then honoured . This if men would thinke of before , afflictions would be as welcome to the soule of man , as d afflicted Ruth was to the field of Boaz. But because we looke not for them before they come , thinke not on Gods doing when they are come , and doe desire to be happie both heere and hereafter ; therefore we can away with the name of Naomi , but in no case would we be called e Mara . We f see the sea , not the whale : the g Egyptian , not the saluation : the h Lious mouth , not him that stoppeth the Lions mouth . If we could see God in our troubles , as i Elisha did in his , then would we say : There are more with vs , then there are against vs. But because we doe not , therefore at euery assault of the Assyrians , we say , as the seruant to k Elishah did : Alas master , what shall we doe ? and with the disciples : Carest thou not Master that we perish ? Yet it is good for vs to suffer affliction : m Blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the Lord hath promised to them that loue him . It is a commanded by God , b practised by Christ , c yeelded to by the Saints , d assigned by Gods prouidence , and good for vs ech way . We are Gods e trees , we shall groe better by pruning : Gods pomander , smell better by rubbing : Gods spice , he more profitable by bruising : and Gods conduits , we are the better by running . Let vs suffer afflictions , they are f momentany in respect of time : g fauors , if we respect Gods loue , and a meanes to bring vs to the kingdome of God. If they did consume vs , we might wish them an end : but they doe purge vs , let vs be content . They h are Gods fan , we are Gods wheat : they are Gods boulter , we are Gods meale : they are Gods i flame , we are Gods bush : they are Gods k cords , we are Gods sacrifice : they are Gods fornace , we are Gods gold . The wheat will not be good without the fan , nor the meale without the boulter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sonnes : punishments , not trials , if we be slaues . Let vs then beare them , they l will haue an end : ioy m will follow : they n shew vs our weekenesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . By them we a learne to repent vs of sinne past , b to take heed of sinne present , and to foresee sinne to come . By them we c receiue Gods spirit : d are like to Christ : are acquainted e with Godspower : haue f ioy in deliuerance : know benefit of prosterity : made more hardy to suffer : and g haue cause to practise many excellent vertues . They cause vs ( as one saith ) to seeke out Gods promise : the promise to seeke faith : faith to seeke praier : and praier to finde God. h Seeke , and yee shall finde : i call , and he will answer : k waite , and he will come . I am to write an Epistle , I must not be long . Iobs l messengers came not so fast on him : but Iobs afflictions may come as fast vpon vs. Hath Dauid slain m a Beare ? he shall encounter with a Lion : hath he killed a Lion ? n he must fight with Goliah : hath he subdued Goliah ? he must make a rode vpon the Philistims : are the Philistims conquered ? o Saul wil assault him . Remember Dauids troubles , and feresee what may be our troubles . The more righteous we are , the more manifold are our troubles : and he better we are , the better we may indure them . But as our troubles are many , so are our deliuerances many God will deliuer vs out of all . He that deliuered p Noah from the floud , q Lot from Sodome , r Iacob from Esau , s Ioseph from Potiphar , a Moses from Pharaoh , b Israel from Egypt , c Dauid from Saul , d Eliah from Achab , e Elisha from the Syrians , f Naaman from his leprosie , g Hezechiah from the plague , h the three children from the fire , i Daniel from the Lions , k Ioseph from Herod , the Apostles l from the Iewes , m and Christ from the Diuell : he , euen he will either deliuer vs from trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. He , n he hath promised to doe it , and he that hath promised , is able to do it . And this he doth sometimes by no meanes , sometimes by small meanes , sometimes by ordinary meanes , sometimes by extraordinarie , sometimes contrarie to all meanes . By no o meanes be cured a creeple at Bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinary meanes he was brought from the pinnacle : t by meanes extraordinary he was prouided for in hunger : and contrarie to all meanes were the three children preserued in the fornace of fire . I haue good cause to thinke of Gods gracious deliuerance , being my selfe deliuered from a great trouble . Since the time I was vnkindly dismissed from my poore charge , where I would haue continued , if malice had not hindred me , I haue liued in an end of this City : dangerously in respect of the sicknesse ; poorely in regard of maintenance ; and painfully , in respect of my ministerie : yet till this time hath the Lord deliuered me : and as Paul said , a he will deliuer me , if that he see it be best for me . Let man therefore b comfort himselfe in the Lord : c after two daies he will reuiue vs , and the third day he will raise vs vp againe : d Heauiensse may endure for a night , but ioy will come in the morning . e Doubtlesse there is a reward for the righteous : verily , f God retaineth not his wrath for euer . Could he ouercome the world , and can he not ouercome many troubles in the world ? Yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on Paules hand , and forthwith leaped off againe , so one trouble shall leape vpon the righteous , and anon leap off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . if he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sinnes . Let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite and he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intended against vs. He is ouer vs by his prouidence , about vs by his Angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his Sonne . In him is our helpe , from him is our comfort , by him is our victory , and for him is our trouble . a In thee haue I trusted , saith a king : b who euer was confounded that trusted in the Lord ▪ said a friend ? and as Elkanah was to c Hannah in stead of many sons , so God is to his in stead of many comforters . Of other comforters , we may say as Iob did of his frinds : d Silly comforters are you all . They will leaue vs , as mice doe a ruinous house ▪ but the Lord ( like e Ruthe to Naomi ) will neuer leaue vs , nor forsake vs , Especially in the houre of death , f which is in remembrance bitter to great men : in that houre of death he will be with vs , and command his g Angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may goe into glory , the other reserued in hope of like glorie , k and be made one day like vnto the glorious body of Christ Iesus . Thus , right Honorable , you haue seene the righteous in affliction ; as l Israel was in Babylon : and that the Lord like m Zorobabel is ready to deliuer them . Though in troubles Christs seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a Giant refreshed with wine . He will rebuke the waues and winds of troubles and persecution , and they shall flie before him as Sysera did before a Debora , and the b Philistims before Ionathan and his seruant . And as Christ asking the woman of her accuser she answered , There was none : so in the end aske a Christian of his troubles , and he will say , There are none . c He is a buckler for our left hand , and a sword in our right : he is an helmet on our head , and harnesse for our body . We shall looke vpon troubles , as d Israel did on the Egyptians , as the e Iewes did on Goliah , and as the Grecians did on Hector , to triumph ouer them : and as the Angell said to Ioseph . f They are dead that sought the childs life ; so the Spirit shall say to the afflicted , They are dead that did seek your life . A day of deliuerance , a yeere of Iubile will come , and then g Ioseph shall be out of prison , h Iacob out of seruitude , and i Iob shall lie no more in the dust of the earth : k Let vs comfort our selues with these words . I haue exceeded an Epistle , especially to such a small bocke . If the wals seeme too great for this city ; abundans cautela non no cet . It is vsuall for students not onely to present their owne labours , but also other mens to great personages , especially such Workes wherein they haue beene either Translators or ouerseers . It were infinit to instance this point . I am bolde to doe the like to your Honour at this time . This Copie it was brought vnto my hand , I haue conferred it with another , I haue persued it at the Presse , I heard diuers of the Sermons , I haue added nothing of mine owne : and I desire , that of those a many baskets full of most delicate diet , which this worthy man hath now left behind him , there may not so much as any one be lost . If any such come vnto my hand , surely they shall not be lost . By his life had I much comfort , and I will seeke to honour him after he is dead . I was twenty yeeres acquainted with him : I at his request made the first fruits of his labours to speake English. And now I am bold to present this his posthume to your patronage . Your honorable Nephew , his vertuous Lady , your worthy sister , haue heeretofore accepted the labours of this man. If it shall please your good Honor to do the like , this Preface of mine shall remaine as a perpetuall testimony of my duty to you : and the booke following as fully armed against all such aduersaries as shall speake against it . The God of heauen , who hath made you honorable in your most honorable Progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall rot . London , Saint Martins in the fields . Ian. 12. 1604. Your Honours at commandement , ROBERT HILL , Fellow of S. Iohns Coll. in Cambridge . A GENERALL VIEW OF the strange Combate betweene our Sauiour CHRIST and Satan . The Description of this Combate betweene Christ and Satan conteineth A Preface or Preparation , consisting of Christs going forth to the place of combate , Vers. 1. Christs abode and conuersing in that place , Vers. 2. The Combat it selfe consisting of three great conflicts : First , tending to bring Christ to vnbeliefe : and it consisteth of Satans preparation thereto . Vers. 3. The temptation in selfe , Vers. 3. Christes repulse thereof , Vers. 4. Second , tending to bring Christ to presumption : conteining Satans preparation , Vers. 5. The assault or temptation , Vers. 6. Christs repulse and answer , Vers. 7. Third , tending to bring Christ to idolatry : conteining Satans preparation , Vers. 8. The assault or temptation , Vers. 9. Christs repulse and answer , Vers. 10. An happie issue and euent thereof , consisting of Satans departing from Christ , Vers. 11. The Angels ministring vnto Christ , Vers. 11. Resist the Diuell and he will flee : Draw neere to God and he will draw neere to you . Iam. 4. 7. 8. The true grace of faith enables vs to both : for 1. Pet. 5. 9. Whom resist stedfast in the faith . Heb. 10. 22. Let vs draw neere with a true heart in assurance of faith . THE COMBATE BETWEENE CHRIST and the DIVELL expounded . MAT. 4. 1. Then was Iesus led aside of the spirit into the wilderness to be tempted of the Diuell . THE eleuen first verses of this chapter do conteine a briefe description of Christes tēptations , wherof I haue chosen to intreat , hauing formerly handled the doctrine of Conscience , because all that endeuour either to get or keepe a good conscience , are most of all subiect to temptations : Now here we haue the speciall temptations of the Diuell wherewith he assaulted our Sauiour Christ , and in Christs example the best way to auoid the same . This description consisteth of three distinct parts : First , A Preface or preparation to a Combate betweene Christ and the Diuell , vers . 1. 2. Secondly , The combate or conflict it selfe , vers . 3. 4. 5. 6. 7. 8. 9. 10. Thirdly , The issue or euent of this combate , vers . 11. I. Part. The Preparation to the combate hath two parts : First , Christs going foorth to that place where the combate was to be fought , vers . 1. Secondly , his abode & conuersing in that place , vers . 2. 1. Christs going forth to the place is set out by sundry circumstances of the Euangelists : as , The time when he went ; The authour of his going ; The maner how he went furnished ; the place whither he went ; And the end wherefore . I. Circumstance . The time when Christ went foorth to be tempted is noted in this word Then : what time this was , we shall see in the end of the former chapter , where is set downe the baptisme of our Sauiour Christ by Iohn in the riuer Iordan ; as also the great honour and maiesty wherewith he was there renowmed : for it pleased Christ for speciall end and purpose to be baptized , not as we are , to put off sinne , for he had none ; but to be ordained a Mediatour for vs , that putting on our sin he might beare the burden thereof in our steed . Againe in his baptisme he was distinctly proclaimed , The doctour of his Church : for immediately thereupon , The Holy ghost descended vpon him like a doue , and a voice came from heauen , saying , This is my welbeloued sonne in whom I am well pleased . Now so soone as Christ was thus solemnly inaugurated into his office , and proclaimed from heauen to be the sole Doctor and Prophet of Gods Church , euen then immediately without any delay was he driuen forth , as Marke saith , chapt . 1. 12. The vse . In that Christ is no sooner baptized , but he is presently tempted , we learne ; that all those who are truely baptized into Christ must make account to be tempted , and prepare for a combat with the Diuell , euen through the whole course of their liues : for if Satan durst be so bolde as to encounter with Christ Iesus the head of the Church after his baptisme , then doubtlesse he will not spare any of his members who are but weake & sinfull men . Again , in baptisme a man giues vp his name vnto God , promising therein for euer to renounce all seruice to the Diuell , the flesh and the world ; and contrariwise to beleeue in God , and to serue him ; and this vow being thus made , it is the will of God he should be tempted , that in the schoole of temptation he might learn to practise his baptisme . But here most men wil say , they neuer felt by experience in themselues the trueth of this doctrine ; for they haue not perceiued any such combate in themselues , though they haue bene baptized many yeres agone . Answ. Such men , whatsoeuer they be , haue indeed the outward baptisme of water , but they neuer yet receiued the inward baptisme of the spirit ; they weare Christs liuery , but as yet they do seruice vnto Satan ; And though they haue been made partakers of the seales of the couenant , yet still they abide within the kingdome of darkenesse ; for Christ heere teacheth by his owne example , that all those who haue receiued the inward baptism of the spirit , whereby they haue effectually put off sinne , and put on the Lord Iesus , are as sure to be tempted by Satan as himselfe was : therefore let such persons as neuer yet felt in themselues this spiritual conflict , now begin to reform their liues , and to performe their vow of baptisme , and they shal vndoubtedly find in themselues the truth of this doctrine , That all that are baptized into Christ , shal be tempted of the Diuell . So long as the children of Israel continued vnder Pharaos bondage , they were not pursued by his army ; but when they set their faces toward the land of Canaan , then presently he makes after them , with all his might and malice ; euen so , while men liue in sinne and submit themselues to Satans spirituall bondage , he will suffer all things to be in peace with them ; but if once they set their hearts on the heauenly Canaan , and giue themselues syncerely to Gods seruice , then will he with all his force pursue them , & meet them with armies of temptations to turne them backe into their olde way of sinne againe . The silly bird that is in the snare or vnder the net , so long as she lieth still feeles no harme ; but when she stirs & offers to get away , then begins her paine , and the more she striues , the more she finds her selfe ensnared : So fareth it with silly men , while they liue in sinne securely , they are not troubled with Satans temptations ; but when they beginne to leaue their badde courses , and settle themselues to serue the Lord , then presently the Diuel seeks to spread his net to intangle them in his snare . The consideration whereof must teach vs , to watch and pray that we enter not into temptation ; and ( as Paul saith ) to put on the whole armor of God , that we may be able to stand against the assaults of the Diuell , Ephes. 6. 11. Secondly , in that our Sauiour Christ after his solemne inauguration into his mediatorship , was immediatly to go to be tempted ; we learn , that all those that are set apart by God to any speciall calling , euen at their verie entrance thereinto must looke for temptations . This befell the head , and therefore all the members must reckon for it . When Moses was first called to be the guide and conducter of Gods people out of Egypt , a hauing slaine an Egyptian in defence of one of his brethren , vpon knowledge of the fact he was fain to flie from Pharaos court into the land of Madian , and there to liue a shephers life for many yeres with his father in law Iethro . And Dauid was no sooner appointed by God to be king ouer his people Israel , but b Saul began to persecute him , and so continued all his dayes . And our Sauiour Christ , hauing called his Apostles to their office of preaching his kingdome , c tooke them soone after to the sea , and there falling asleepe suffered their ship to be so tossed with waues in a great tempest , that they looked for nothing but present drowning , so as they cried out , Master saue vs , we perish . And this the Lord doth in great wisedome for the good of his children : first to teach them , that no man is able of himselfe , to carry himselfe in any acceptable course of his calling without Gods speciall assistance and grace . Secondly , to stir vp in them those good gifts and graces which he hath formerly bestowed on them ; as the feare of his name , the loue of his maiesty , the gifts of prayer , faith , patience , and many other which he would haue tried in the entrance of their callings , and exercised in the continuance therein vnto the end . Thirdly , seeing Christ begins his propheticall office of treaching his church , with temptations ; This should admonish all Ministers of the word , that howsoeuer all Gods people must prepare themselues against Satans temptations , yet they must doe it aboue the rest ; for looke as in a pitched field , the enemy aimeth principally at the standerd-bearer ; euen so Satan and his instruments , do among all Gods people , bend their greatest forces against the ministers of Christ which holde vp his scepter , and display his banner in the preaching of the Gospel . When Iehoshuah the high priest stood before the Lord , Satan stood at his right hand to resist him , Zak. 3. 1. And when Ahab went to fight against the king of Syriah , Satan became a lying spirit in the mouth of 400. prophets & mo , 1. King. 22. 22. This is that great red dragon , that with his taile drew downe the third part of the starres of heauen , that is , of the ministers and preachers of the word , and cast them to the earth , Reuel . 12. 13. 4. This is he that desired to winnow the Disciples as wheat , Luk. 22. 31. And as the king of Aram said of Ahab , fight not against small nor great , but against the king of Israel only , 1. King. 22. 31. So Satan fighteth not against any so much as the Prophets of Israel , the ministers of the Church . Fourthly , in that Christ is tempted before he go to preach , we learne that it is good and profitable for Gods ministers to be exercised with temptations euen of satan himselfe , & that for sundry causes ; first , that they may know c what temptations meane ; Secondly that they may d be the more able to minister helpe and comfort to those that are tempted ; Thirdly to make them vnderstand the word of God aright ; for many places of Scripture can not so well be vnderstood by bare study onely , as by temptations e therewithall ; and it is true which one sayth well , Reading , meditation , prayer , and temptation , make a diuine . II. Circumstance The author or efficient cause of Christes going foorth ; to wit , the Holy ghost , noted in these words , was led by the spirit : The word led , in the originall signifieth thus much , that Iesus was carried apart by the spirit ; which must not bee vnderstood of any locall transportation of his bodie from the riuer to the wildernesse , as a Elias was caried from earth to heauen ; or as b Philip was taken away from the Eunuch , and carried to Azotus ; but it was a motion of the Holy ghost , wherewith Christ was filled aboue measure and made willing to encounter with Satan in that combat ; for so are the words by S. Luke , c being full of the Holy ghost hee returned from Iordan , and was led by the spirit into the wildernesse , that is , by the inward motion and instinct of Gods spirit ; Againe , S. Marke saying , d the Spirit droue him into the wildernesse , giueth vs further to vnderstand , that this motion in Christ from the spirit , was a peculiar motion , not forced or constrained , but voluntary , and yet very strong and effectuall . Again , by the spirit here , is not meant the Diuell or an euill spirit , but the Holy spirit of God : he it was that moued Christ to goe into the wildernesse ; so that the meaning is this ; After Christ was baptized in Iordan by Iohn , hee willingly tooke his iourney into the wildernesse , being moued thereunto by a speciall and strong instinct of Gods holy spirit , wherwith he was filled aboue measure . If any aske , how Christ could be led by the spirit , seeing hee sends the spirit : Answ. These two may well stand together : for Christ must be considered two wayes ; first as man in the forme of a seruant ; secondly , as God , euen the sonne of God , yea God himselfe : Now as Christ was man , he was subiect to Gods prouidēce , and so was led and guided by the Holy ghost : but as he is God , he is not subiect to prouidēce , but is the author therof , and is not himselfe led or sent , but together with the father sendeth the spirit . The vse . In this circumstance we may obserue ; first the exceeding holinesse of Christs manhood , in that he moued not from one place to another , without the speciall instinct and direction of the spirit of God. By which example we are taught to suffer our selues to be ordered and guided by the spirit of God in euery thing we take in hand , yea in all our thoughts , words and deeds ; for this is the true note of euery child of God to be led by the spirit , Rom. 8. 14. where the Apostle vseth the same word that S. Luke doth speaking of this leading of our Sauiour to be tempted : we must therefore labour to be of Dauids disposition , to haue our harts pliable to all Gods testimonies ; when God said , Seek ye my face , Dauids hart answered , I seeke thy face O Lord , Psal. 27. 8. and thus doing we shall suffer our selues to be directed and guided by the Holy ghost , for he teacheth and guideth men by the word . Secondly , from this that Christ was led vnto temptatiō by the spirit of God ; we learne , That temptations come not by chance , nor yet by the will and pleasure of the Diuel only : for he could not touch Iob , or ought he had till God e gaue him leaue ; nor enter into the heard of swine , till Christ said , f go ; but temptations come by Gods most iust permission , and not without his speciall prouidence & appointment . This combat of Christ with Satan was decreed of God by his speciall appointment in his eternall counsell . And therefore was Christ led by the spirit to encounter with the Diuell , that he might performe this one worke of a mediator , namely in temptation ouercome him , who by temptation ouercame all mankind . And as God appointed this combate of our Sauiour , so hath he also ordained the temptations of euery Christian and the circumstances thereof : The theater or place of this combat is this present euill world ; the actors are Satan and euery Christian ; the beholders are men and Angels , 1. Cor. 4. 9. The vmpire and iudge is God himselfe , who ouerruleth Satan , so as the issue cannot but be happie and blessed to those that fight manfully ; for hee casteth away none that be mighty & valiant of courage , Iob. 36. 1. he will giue an issue with the temptations , 1. Cor. 10. 13. from whence we learne sundry good instructions . First , when we are tossed and tried by manifolde temptations , we must not thinke it strange , but rather count it exceeding great ioy , Iam , 1. 2. because it is Gods blessed will and ordinance that Satan and euery Christian should enter combat and conflict , for the triall of his graces in them . Secondly , we are hereby taught to labour with patience to beare all trials and afflictions , not vsing vnlawfull means to winde our selues out of them , because they come by the speciall prouidence of the Almighty . Thirdly , Christ went not to be tempted till he was led by the spirit ; therfore no man must wittingly put himselfe into danger without a calling from God , left therein hee tempt God : indeed a man may be moued extraordinarily , to offer himselfe into places of danger ; thus a Paul went bound in the spirit to Hierusalem , that is , he willingly followed the motion of the Holy ghost , which inwardly enforced him to go thither . And the same may be said of many holy Martyrs , who though they might haue escaped by flight , yet did willingly offer themselues into the hands of their persecutours , and endured the violence of their torments , which wee must thinke they did by a special motion of the Holy ghost ; otherwise , for a man to offer himselfe into danger without all warrant from God , is to swarue from the practise of Christ in this place . Fourthly , Christ being ledde by the spirit , did not seeke to shrowd himselfe from this combate ; so likewise if a man follow his calling according to Gods will , and thereupon fall into troubles and temptations , he may not seeke to escape them by neglecting his duty , but with courage and patience must inure himselfe to beare them , wayting on the Lord by wel-doing for his deliuerance . Heere it may well be asked , whether a man can lawfully and with good conscience abide in those places which are certainly knowen to be haunted with euill spirits ? Answ. Some indeed are so venturous & bold that they feare nothing : yet the trueth is , no man ought on his own head abide or lodge in such places , vnlesse it be within the compasse of his calling , or els haue a true extraordinary motion of Gods spirit so to doe ; we are therefore rather to auoid them , than wittingly and willingly thrust our selues into the danger of such places ; for if God haue giuen liberty vnto Satan to possesse such places as haue been consecrated to Idolatry , or defiled by oppression and bloud , or such like abhominations , why should wee without warrant from God , put our selues into his hands ? This also may serue to reprooue those men who presume so much vpō their strong faith , that they neuer sticke to thrust themselues into most lewd company : but let such persons beware , for places of bad company are places of danger by reason of that power and liberty which Satan hath among them , for there he hath a throne , Reuel . 2. 13. How then can it be , that they should cleane escape the infection of sinne , who do vsually conuerse with those that commit it without controlement ? b He that walketh with the wise ( sayth Salomon ) shall be wise ; but a companion of fooles shall be made woorse : so the words signifie : and therefore his counsell is , c not to consent when sinners entise vs : nor to d make friendship with the angry person , nor to go with the furious , lest we learne their wayes and receiue destruction to our soules : Fiftly , in this leading of Christ by the spirit , we learne a further thing : so long as Christ was a priuat man he liued with Ioseph and Mary a priuate life ; but being baptized , and thereby installed in his office of Mediatour , he returnes not to Bethlem or Nazaret where he was borne and brought vp , but gets him presently into the wildernesse , thereto encounter with Satan , and that by the motion of the spirit ; wherein we may see , that all that are appointed and set apart by God for any speciall calling , are in some sort changed by his spirit , and as it were made other men . When Saul was anointed to be king , the text sayth , God gaue him another heart . 1. Sam. 10. 9. And when Dauid e was made of a shepheard a king , he was furnished for that place , as his behauiour shewed , which was such as did beseeme a king . Thus the Apostles of our Sauiour Christ , of poore fisher-men , altogether f vnlettered , by the gift of Christs calling , g were made able ministers of the New testament , and so became indeed fishers of men , Mark. 1. 17. Which serues to confute such men as plead extraordinary callings , as many haue done ; some saying they were Elias , some Iohn Baptist , &c. For if these were such men , and had receiued such extraordinary callings , then should they withall haue beene endued with extraordinary gifts fit for those callings ; but no such thing befalleth them , nay it is plaine , they remaine the same men they were before , without any change at all in respect of gifts fit for such persons as they pretend themselues to be . And to apply this to our selues ; we are all by nature the children of wrath , and enemies vnto God ; but by grace we are made Kings , Priests , and Prophets ; Kings to rule ouer the world and the Diuell , in respect of their prouocations vnto sinne , as also to subdue in our selues our owne euill lusts and affections ; Priests to offer vp spirituall sacrifices vnto God , as prayers and praises for his daily blessings ; and Prophets to instruct our selues and others in the wayes of God , according to our gifts and calling . Now then it behoueth vs all to become new men , and to leade new liues fitting and sutable to our holy calling , giuing our selues wholly to the honour and seruice of God , shewing hereby , that we are hereunto called by his spirit of grace and holinesse , so shall we h walke woorthy of the Lord , and shew foorth the vertues of him that hath called vs , 1. Pet. 2. 9. III. Circumstance . How Christ went furnished into this place of combate : which though our Euangelist Matthew hath omitted , yet hath S. Luke plainly noted , saying , He was filled with the Holy ghost . Luk. 4. 1. If any shall say , this seemes to import that Christ wanted the the fulnesse of the spirit all the former part of his life , if now only after his baptisme he were filled therewith . I answer , This fulnesse of the spirit is ascribed vnto Christ after his baptisme , not as though he formerly susteined any want of the spirit , but because at his baptisme he receiued a greater measure of the spirit than he had before : for this we must know , that Christ was alwayes filled with the spirit ; being an infant he had a full measure of gifts fit for his infancie , and still as his growth in yeres required moe graces of the spirit , he increased therein , hauing in his youth & in his riper yeres full measure of gifts fit for his estate in those times . And at his baptisme being inaugurated into his Mediatourship , he receiued such fulnesse of the spirit as was behoouefull for so high an office , which because it was farre greater than before he needed , therefore is he now sayd to be filled with the Holy ghost : so that though Christ were alwayes full of grace , yet he increased therein as his estate and calling did require . The vse . This serues to confute the Papists , who teach that Christ had all fulnesse of spirit in his infancie , euen from his conception and birth ; and did not grow in grace at all , saue only experimentally , as he had occasion to manifest the same more and more in practise . But. S. Luke sayth plainly , that Iesus increased in wisdome , and stature , and in fauour with God and men , Luk. 2. 52. Againe , Christ was like vnto man in all things , sinne only excepted , and therefore did increase in grace as man doth in gifts from time to time . Further , Christ goeth thus furnished to this combate that he might be able to encounter with Satan hand to hand , and at the end giue him the finall ouerthrow . Thus he furnished Moses a for his ambassage vnto Pharaoh ; and b Dauid for his combate with Goliah ; Aholiab and c Bezaliel for the worke of the Tabernacle ; and euery one whom God imployeth about any speciall worke , is furnished and fitted thereto of God with speciall gifts : whereby in euery age we may see whom God placeth in any calling , for they are well qualified for the duties thereof ; and therefore those that want gifts meet for their callings , doe thrust in themselues thereto , and are not placed therein of God. IV. Circumstance . Whither was Christ led to be tempted ? namely , into the wildernesse , that is the place chosen of God for this combate . There be diuers opinions touching this place ; some thinke it was a little wildernes betweene Ierusalem and Iericho ; some the desert of Palestina ; others , the great desert of Arabia , where Elias fasted forty dayes and forty nights ; and where the Israelites wandered forty yeeres . But seeing the Holy-ghost doth not define what wildernes this was , we are not curiously to inquire after it , but only know it was a desert and solitary place . Let vs rather search into the reasons wherefore he chose a desert place for this combat ; and they are diuers : First , because he was to worke our redemption in great humility , euen in the base and low estate of a seruant , for the satisfying of Gods iustice in that nature which had sinned , therefore he would not goe to Ierusalem there to shew his glory and Godhead , as a little before he was proclaimed in his baptisme ; but he gets himselfe to a desert place void of all pompe and glory , where he meant to begin this great worke for vs by encountring with our chiefest aduersary . Secondly , hee chose this place for the more easie encountering with our aduersarie Satan , whom he was to ouercome for vs : for if Christ after his baptisme should haue shewed the glory of his Godhead , Satan durst not haue medled with him ; therefore as the fisher hides the hooke and shewes the bait to entise the fish , so our Sauiour CHRIST with the vaile of his flesh in this base estate and solitary place did couer the glory of his Godhead , that Satan seeing him only in this low degree , might be the more eager and bolde to set vpon him . Thirdly , Christ was willing to giue vnto his aduersarie the aduantage of the place , that therewithall he might giue him the greater ouerthrow ; for the Diuell delights a in desert and forlorne places , and there he would chuse to practise his temptations , because in such places men want those helps and comforts which in society they may finde : hence Salomon sayth , d Woe be to him that is alone : yea , God himselfe sayd of man in the state of his innocency , c It is not good for man to be himselfe alone . And that Satan takes aduantage of such solitarinesse , appeares by his tempting of Eue , when she was apart from her husband , Ge. 3. 1. Fourthly , the praise and honour of this victory ouer Satan , was peculiar to Christ , and not communicable to any creature : and therefore Christ chose a desert place for this combate apart from all humane society , that no man might challenge any part of this glory to himselfe , but that it might be wholly Christs , as of right it was . Fiftly , he went into a desert place for a time , that afterward he might thence returne with more credit , reuerence and authority to exercise his propheticall office : for we see by experience that when a man hath beene abroad for some time , he is receiued with more reuerence at his returne . The vse . From hence the church of Rome would fetch a ground & warrant for their monasticall life ; saying , that as Christ went apart into this desert , so may men sequester themselues from ordinary societies , and liue as Monks and Heremites in cloisters , woods and deserts . But this collection is absurd , as may appeare by these reasons : first , Christ went not thus apart on his owne head , but by the instinct and motion of the spirit of God : but the Papists admit and vndertake the state of Eremiticall and Monasticall life without any warrant in Gods word . Secondly , Christ did thus sequester himselfe but once for a certeine time : but with them , an Heremiticall estate is ordinary and perpetuall for their whole life . Thirdly , our Sauiour Christ fasted truly all the while he abode in the wildernesse : but Papists in their Cloisters and Hermitages doe plentifully inioy the wealth of the world in great ease and liberty . And therefore howsoeuer solitarinesse for a time may be commendable in some cases , as to meditate on the works or word of God , as Isaac did , Gen. 24. 63. or for the exercise of d prayer and fasting in more earnest maner ; yet the Eremites life being a perpetuall forsaking of humane societies , is neither warrantable by Gods word , nor commendable in Gods child . V. Circumstance . The end why Christ went into the desert ; namely , to be tempted of the Diuel : wherein obserue three points ; How hee was tempted ; wherefore , and by whom . For the first ; To Tempt , in Scripture is ascribed to God , to man , and to the Diuell : God tempteth man , when he prooueth him ; that is , when he maketh manifest what is in his heart for sinne or grace , which before were hid to the world : thus God tempted Abraham in the offering vp of his sonne , Gen. 22. 1. and Christ , the ruler , Luk. 18. 22. Man tempteth God , when he prooueth by vnlawfull meanes whether God be so powerfull , iust and mercifull as the Scriptures doe affirme him to be : and thus the Israelites tempted God , when they required meat for their lust , and sayd , can God prepare a table in the wildernesse ? Psal. 78. 18. 19. The Diuell tempteth when he allureth vnto sinne , by inward suggestions or outward obiects ; and hereof must we vnderstand Christs tempting in this place ; to wit , that he was led into the wildernesse for this end that Satan might assault him , and vse what meanes he could to bring him vnto sinne . If any shall thinke it was too much derogatory to the dignitie of Christ to be thus tempted . I answer ▪ If it had so pleased him , Christ could haue confounded the Diuell with the least word of his mouth : for as he is Creator of heauen and earth , so Satan had no power to tempt him , for God can not be tempted with euill , Iam. 1. 13. But here Christ stood in our roome and sted ( as he did vpon the Crosse ) encountring with Satan for vs , as if we in our owne persons had been tempted . This therefore must be vnderstood as a part of Christes humiliation in his manhood , whereto he subiected himselfe for our sakes , otherwise the Diuell could not haue tempted him . Obiect . This stands not with the holinesse of Christ as he is man to be tempted of Satan ? Answ. Yes , he might be tempted of Satan without sinne , as our first parents were before their fall : this will plainly appeare by comparing Christ with other men in their temptations . The Diuell in tempting a man to sin , first conuayes into his minde , either by inward suggestion , or by outward obiect , the motion or cogitation of that sinne which he would haue him to commit . Thus he tempted Iudas , by a casting into him this euill thought , Iudas betray thy Master . And so dealeth hee with Christ in this temptation , he conueyed to his mind or apprehension , the vnrighteous cogitations of vnbeleefe , idolatry , and couetousnesse ; yet so as Christ receiued them not , but with all power of grace repelled them . Secondly , as Satan conuayes euill suggestions into mens minds , so the same are full of trouble , sorrow , & vexation , at least to the godly : for when Satan presseth vpon man his temptations , the whole man is disquieted , his thoughts and affections are troubled , and his heart is vexed . And this also was in Christ , he felt sorrow & molestation in himselfe through these temptations , as appeareth by his Auant Satan vpon his last assault . And thus farre was Christ tempted like vnto men . Thirdly , in temptations vsually be corrupt motions ; for though a man do not approue , neither enterteine with delight , the Diuels temptations , yet shall he hardly keepe himselfe from the staine and taint of sin , because the imaginations of his owne heart are naturally euill . Now herein Christ differeth from all men in temptation ; for being perfectly holy in his humane nature , he did not in the least measure receiue any corruption into his minde , but by the power of grace did repel them more strongly than they were offered . Put a burning match to tinder or gunpowder , and it will kindle presently ; but put it into water , and that will quench it straight : so it fareth in temptations ; our corrupt hearts like tinder do easily suffer corruption to kindle in vs ; but Christes most holy heart did presently like water quench the euill of Satans motions . And thus we see how Christ was tempted , and yet without sinne . The vse . Hence we may obserue a good direction for their comfort that are troubled with blasphemous thoughts . Among other temptations that befall men in Gods church , the Diuell doth mightily assault some men by casting into their minds most fearefull motions of blasphemie against God the Father , the Sonne and the Holy-ghost , whereby he doth greatly astonish them and bring them to despaire . Now the ground of their stay and comfort hence is this : There be incident to the minde of man two kinds of euill thoughts : First , such as arise from the flesh , that is , from our corrupt nature ; and the very first motions of these are sinnes , forbidden in the tenth commandement . Secondly , there be others that rise not inwardly from the flesh , but are from without conuayed into the minde by the diuell , as these most horrible blasphemies against God , which would make a godly heart to tremble and quake once to thinke vpon . Now these are our heauy crosses indeed , when we be assaulted with them , but the diuels sinnes wholly , and become not ours , till we receiue them by some degree of delight or assent , as may hence appeare : for Christ was tempted to infidelity , couetousnesse and idolatry , yet his holy heart receiued them not , and so they neuer became his sinnes . The second point to be considered in this circumstance is , wherefore Christ was tempted : for it may seeme strange that Iesus Christ the sonne of God , yea very God , equal with the Father , should be tempted . The reasons therefore that mooued him to be tempted are these : First , that he might foile the Diuell at his owne weapon ; for the Diuell ouercame the first Adam in temptation , therfore Christ the second Adam would in temptation ouercome him . Secondly , that in his example he might giue vs direction whereby to know the speciall temptations wherewith the Diuell assaults the Church , as also how to withstand and repell the same : for this cause no doubt hath the spirit of God so distinctly set downe Christs preparation to this combate , Satans seuerall assaults , and Christes victory ouer them all : which plainly confuteth the common opinion of ignorant people , who thinke those that are tempted by the Diuell to be most vile and wicked men , such as haue forsaken God , and therefore God hath forsaken them ; but beholde Christ Iesus the most holy person that euer was , euen the holy one of God , was tempted of Satan , and that exceeding sore , hauing the same troubles and vexations thereby arising in his minde that wee haue , insomuch as the Angels came to minister cōfort vnto him , vers . 11. Gods dearest children therefore may and must be tempted , for that is no token of a childe of wrath , vnlesse we will say , that Christ Iesus was the childe of wrath , which once to thinke were most blasphemous . Thirdly Christ was tempted , that he might be a mercifull high priest , vnto them that are tempted , Heb. 2. 17. 18. for himselfe knowing the trouble and anguish of temptation , must needes in a more compassionate fellow-feeling of their miseries bee readie to helpe and comfort his members when they are tempted . The third point is , the author of Christs temptations , to wit , the diuell : the name Diuell signifieth a cauiller , a slanderer and an accuser : He is an accuser three waies ; he accuseth God to man ; man to God ; and man to man. First God to man ; as when he told Eue , they must not die though they did eate of the forbidden fruit , Genes . 3. 4. which was as much as if he had said , God doth but deceiue you with that threatning , yee shall not die at all . Secondly he accuseth men to God , and therefore is called the accuser b of the brethren : and our c aduersarie who goeth about like aroaring lyon : which word aduersarie signifies one that enters plea or suite against vs : thus he dealt against godly Iob , by the Lordes owne confession Iob. 2. 3. Thirdly , he accuseth man to man , by ingendring vngodly and vncharitable surmises and suspicions in one man against another , and in causing one man to slander and iniurie another ; and for this cause is he said to worke in the children of disobedience , Ephes. 2. 2. and their wisdome is said to be diuellish , who haue bitter enuying and strife in their heart , Iam. 3. 14. 15. The vse . From this very name we are to be admonished of two things : First to beware of false accusing , tale-bearing and slandering ; for in these practises we put on the diuels name , and shew foorth the infection of his nature : Paul telling Timothie , d that a minister must not be a nouice , lest he be puffed vp and fall into the condemnation of the diuell , vseth such a word for the diuels name as signifieth a false accuser or slanderer , to shew vnto vs that such a one is a diuell incarnate : And yet this is the common sinne of this age , to speake euill and to backbite , when they speake one of another . Secondly , hereby we are taught to beware , how at any time or any way we disswade any one from embracing or obeying true religion : for heerein we shew our selues to be the children of the diuell . When Elymas the sorcerer would haue turned away Sergius Paulus from the faith , Paul e cals him , full of all subtilty and mischiefe , the childe of the diuell . And this I doe the rather obserue , because it is a vsuall thing to draw others backe from the power of godlinesse ; though not in plaine termes , yet partly in reproches and partly by bad example of life . Now all such had need to looke to their estate , for the children of the diuell are like to haue their portion with the diuell and his angels . And thus much for the author of Christs temptations ; as also for the first part of Christs preparation to this combat . VERSE 2. And when he had fasted fortie daies and fortie nights , he was afterward hungrie . HEe●● is the second part of Christs preparation to this combate , namely his abode in the wildernesse , which is set out vnto vs by foure arguments : I. by his fasting forty daies and fortie nights , noted in the words of this verse . II. by his abode with wilde beasts , noted by S. Mark. chap. 1. 12. III. by his enduring of temptations within the space of these fortie daies and fortie nights , Luk. 4. 2. though in particular those be not set downe by any Euangelist . IV. by his hunger after fortie daies fasting , in the end of this verse . Of these in order . I. Circumstance . Christs fasting fortie daies and forty nights : There be three kindes of fasts , if we take the word in a generall sense : first the daily fast of temperance and sobrietie , whereby wee vse Gods creatures for our sustenance with that moderation and abstinence , that we rather giue lesse to natures appetite , then that which it desireth : This Christ inioineth to euery Christian , f take heed lest at any time your hearts be oppressed with surfeting and drunkennesse . The second kinde of fast is , the religious abstinence of Gods church from all meates and drinks for a time , for the furtherance of their praiers , when they humble thēselues vnto God for the preuenting or remoouing of some heauie iudgement : thus the Iewes fasted , g sometime for one day , sometime for three daies and three nights , Hester 4. 16. yea sometime for h seuen daies together ; but then it is like they receiued some sustenance in the euening : for so Daniel fasted for three weekes of daies , eating no pleasant things , Daniel 10. 2. 3. but of neither of these must Christs fasts heere be vnderstood . The third kinde of fast is miraculous , done by the power of God restraining the appetite for many daies togither without meate or drinke , beyond the power of nature : Thus i Moses fasted fortie daies and fortie nights in mount Sina , where he enioied the presence of God so long . And so did Elias k fast in mount Horeb ; and our Sauiour Christ in this wildernesse . We reade indeed that Paul in his conuersion fasted three daies and three nights eating nothing , Act. 9. 9. So did the Iewes with Hester and her maides , Hest. 4. 16. And experience teacheth that a sicke man may liue seuen or nine daies together without meate or drinke , yea ( as some learned Physitians write ) foureteene daies : And Pauls companions in his iourney to Rome , are very little or nothing at all , for foureteene daies ▪ for the words are plaine , l eating nothing : And it may be so , sith the like hath beene found true by experience in our age . And this is the longest that a man can fast and liue , to wit foureteene , or fifteene , or seuenteene daies ; for so much is recorded of some , that after so long abstinence haue liued , though with some weaknesse of nature : but for a man ordinarily , being of good constitution of body to fast fortie daies and fortie nights togither , is impossible . Indeed it hath beene auouched m that a man might fast monethes , yea a whole yeare togither without meat or drinke and yet liue ; but we may perswade our selues it is not true . Now our Sauiour Christ ( which is yet more ) during this fast felt no faintnesse nor weaking of his body , as we ordinarily do with a little abstinence , so that his fast was not ordinary but miraculous altogither . The reasons why Christ fasted thus long in the wildernesse may be these ; First that he might performe his ministery , which now he was to begin , with more reuerence and authority : for this cause would God haue Moses to fast forty daies and forty nights before he deliuered the law written in two tables of stone vnto the people ; and so must Elias do , before he did restore religion in his daies : Secondly , that it might appeare he was no whit inferiour to Moses and Elias : and Thirdly , that he might shew his full consent with them . Quest. Seeing Christ did farre excell Moses and Elias , why did he not exceed them in the length of his fast , for threescore daies or a whole yeare ? Answ. Hee did it not through want of power to haue fasted longer , but because he would not giue occasion thereupon that any should call into question the truth of his manhood , which might easily haue happened , if he had fasted a whole yeere together . The vse . Heereon the Church of Rome would build their Lent fast ; but very fondly ; for first Christ did not thus fast to giue vs example to follow him heerein , but to prepare himselfe to the great worke of his ministery ; secondly , there is great difference between Christs fast and theirs ; Christ fasted thus but once , and that by the instinct of the Holy Ghost ; they keepe their fast yearely , and that on their owne heads : Christs was a true fast , without all meat or drink ; but theirs is a mocke-fast , for they eat the finest fishes and other dainties , and drinke wines , wherein is as much nourishment to the body , and as good as in flesh ; neither can they iustly build it on the practise of the primitiue Church , for they vsed to fast ( at least in some places ) but two or three daies before Easter : and their Lent fast was not ordained nor imposed til many yeares after Christ ; * so as euery one might choose whether he would fast , or not . II. Circumstance . S. Marke doth further set out Christs abode in the wildernesse by his being and conuersing with wild beasts , Mark. 1. 13. which some thinke Christ did for this end , that wild beasts might come to him and doe him homage due to their Creator & Gouernour : but this is a deuice of man without likelihood of truth ; for howsoeuer Christ in himselfe deserued all homage and reuerence of all his creatures ; yet because he abode among wild beasts to be abased and humbled in the low estate of a seruant , therefore it is not like he went to receiue homage from them . The true cause rather is this : we find in Scripture that among the Iewes were two sorts of deserts ; one , in part peopled and inhabited , hauing heere and there cities and villages ; in such a desert was Iohn Baptist borne , and did baptize and preach ; that the prophesie of a Isay might be fulfilled , The voice of a crier in the wildernes , make straight the way of the Lord. The other , not inhabited at all by men , being a place of abode only for wild beasts , as Lions , Beares , Tigers , Woolues , &c. which liued therein continually : Now into such a desert as this , was our sauiour Christ led by the spirit , and made his abode among such wild beasts ; which circumstance is therefore noted to giue vs to vnderstand that in this combate , our Sauiour Christ had no aid , protection , succour , helpe , or comfort from any man or other creature whatsoeuer ; for by nature his companions were so farre from being an helpe and comfort vnto him , that they would rather seeke to deuoure him . Whereby we plainly see that the praise of victory in this combate , is proper to Christ alone , and not communicable to any creature whatsoeuer . The vse . In this estate of Christ in this wildernesse , we may behold the condition of Christs militant church ; to wit , that it is in this world as in a wildernesse and desert of wild beasts ; for during their abode on earth , Gods children liue with men , who in disposition and affection are like Woolues , Beares , Tigers , Lions and Cockatrices , vntill such time as the Holy Ghost by grace shall turne their hearts , as we may plainly see , Isay 11. 6. 7. 8. in regard whereof they must arme themselues with patience against manifold assaults and vexations , comforting their hearts with this consideration , that Christ their head hath vndergone this estate before them . III. Circumstance . S. Luke b obserueth , that while Christ abode in the wildernesse , within the space of those forty daies and forty nights , he was tempted of the Diuell , before the three great temptations : the words are plaine : And was there fortie daies tempted of the diuell : And when they were ended , then the diuell said , &c. what these temptations were , either for matter or forme , the holy Ghost hath not set downe ; and yet we may probably thinke they were more milde and gentle temptations then those three which are set downe ; the diuell making them as it were an entrance to his strongest and most dangerous temptations ; for his maner is , when it makes for his aduantage , not to shewe his violence and extremitie at the first , but to proceed by degrees , and by little & little to insinuate himselfe till he haue gotten his best aduantage , and then wil he shew the strength of his malice . Thus he dealt with Cain , first he prouokes him to anger and malice against his brother , because his brothers sacrifice was accepted , and his reiected ; then hauing setled hatred in his heart , he neuer leaues till he had caused him in his rage to slay his brother ; and yet he staies not there , but after bring him to despaire of Gods mercy , in so much as he cried out , c my sinne is greater then I can beare . Thus also he dealt with Iudas ; first he cast this euill thought into his heart , Iudas betraie thy master , and when he had gotten entertainment for that ( for doubtlesse Iudas would not yeeld to so vile a thought at the first motion ) then he caused him to put it in execution , whereupon in fearefull despaire he brought him to hang himselfe . This is the subtiltie of the old serpent ; first he conuaies one claw or talant into a mans heart , and then another ; after that he gets in his head , and so at length windes in all his bodie : Thus he assaied to doe with Christ , and so will he continue towards all Gods children . Which should teach vs to labour to be strong in the Lord , and wise in his word , that so we may stand against all his assaults : Yea , this must mooue vs to a speciall watch through the whole course of our liues against the occasions of sinnes , that we may cut off temptations in the beginning , because it is Satans craft , not to spit his venom at the first , but to sugar his temptations at the beginning that no danger may appeare till he haue conueled into vs the bane and poison of our soules . IV. Circumstance . Christs abode in the wildernesse is further set out by his hunger , in the end of this verse ; He was afterward hungry : that is , after he had fasted fortie daies and fortie nights by the power of his Godhead , then he began to wax hungrie . But some will say , this stands not with the glory and maiestie of the sonne of God to be hungrie , for his flesh is meate indeed , and his blood is drinke indeed . Answer . Christ was content to lay aside his glory and maiestie , and to take vpon him our base and fraile nature , becomming like vnto vs in all things saue sinne ; now in this his abasement and humilitie he had not onely a true soule and body , but the true faculties thereof , as vnderstanding , will , memorie , &c. and though his body was free from personall infirmities , as palsie , gout , dropsie , or such like , yet he was subiect to such infirmities as agree to the nature of man , as hunger , thirst , wearinesse , &c. Yea this was one part of his humiliation to become not onely man , but man with infirmities : and therefore though he could by the power of his Godhead haue preserued himself fortie yeares without meate or drinke as well as fortie daies ; yet that he might abase himselfe to the lowest degree of a seruant , he was content to sustaine the infirmite of his humane nature in being an hungred : And that for these causes . First , to confirme vnto vs the truth of his manhood ; for some man might say , it was an easie thing for him to fast fortie daies and fortie nights , seeing he had not a true body , but onely the shew and shadow of a body : therefore to shew that he was true man , and had a true naturall body as we haue , he was content to sustaine hunger , as we doe , and that truely . Secondly , that hereby he might cast an obiect before the diuell , to cause him to be the more eager and violent in his temptations , and to shew his malice in full measure against him ; for by vertue of his office whereto he was now called , Christ was to encounter with Satan our common enemie , and therefore giues him not onely the aduantage of the place , but also the opportunity of estate , that Satan perceiuing his infirmitie of bodily hunger , might thereby be emboldened to giue the more violent assault vpon him . And thus much of the second part of Christs preparation to his combat . VERSE 3. Then came to him the Tempter , and said , If thou be the Sonne of God , command that these stones may be made bread . HEere beginnes this strange combat betweene our Sauiour Christ and the diuell , consisting of three great conflicts : The first whereof is conteined in this verse and the next , being indeed the greatest of them al , as after shal appeare . In this temptation obserue these three things : first satans preparation to this conflict : secondly the temptation it selfe : thirdly , Christs answer and repulse made thereunto . I. Point : The diuels preparation is in these wordes : Then came to him the Tempter , and said : heerein obserue foure things ; first , the title giuen to Satan the author of this temptation , the Tempter ; so Paul calleth him , 1. Thess. 3. 5. I sent to know of your faith , left the Tempter had tempted you in any sort : And satan is called the Tempter , because his continuall studie and practise hath beene and is , by all meanes to tempt all men ; he omits no times , neither spares any paines day or night , but by all meanes seekes to draw men from God , and to bring them to destruction : the consideration wherof should mooue vs to the practise of these duties . First , to be watchfull in all maner of prayers and supplication against Satan , for the gratious protection of God against his assaults : If any of vs had our dwelling among Lions , Beares , or Tigers , which were hungerbit , and therefore would seeke greedily for their pray , we would be sure neuer to go out of our dwelling houses , without preparation for rescue & defence , whereby we might auoid their danger . Well , though we haue no such wilde beasts to endanger our bodies ; yet our soules are dayly assaulted by a more deadly enemie , euen the diuell , whose continuall studie and practise is by temptation to deuour vs , 1. Pet. 5. 8. and therefore we must alwaies be watchfull against temptations , putting vpon vs the whole armour of God , that we may be able to stand against his assaults . Secondly , as it is the Diuels practise alwaies to tempt , and to seeke to draw men from God , so because we must be vnlike him in all things , we must draw neere to God in the practise of all good duties , Iames 4. 7. 8. Resist the diuell and he will flie ; draw neere to God , and he will draw neere to you : the coniunction of these two duties shewes , that the neerer we come to God , the more we oppose our selues to Satan : now he that commeth vnto God must beleeue , Heb. 11. 6. and therefore by faith must we a exercise our selues vnto godlinesse , as Paul exhorteth Timothie ; and vnlesse we thus striue to be vnlike him , we shall neuer be able to withstand his temptations . Thirdly , we must hence learne to beware of the practise of seducers , in seeking to draw backe others from the loue or practise of religion , or in hindring the good meanes whereby religion is begun and furthered in men ; for if either by endeuour in action , or by bad example we shall thus doe , doubtlesse we become tempters , and the children of the diuell : for to tempt and draw to sinne is the propertie of Satan , and he that in tempting fulfils the lusts of Satan , must needs be his childe , Ioh. 8. 44. hence it was , that our Sauiour Christ cals Peter Satan , when he went about to disswade him from that worke for which his Father had sanctified him and sent him into this world , saying , Get behinde me Satan , Matt. 16. 23. And when Elymas sought to turne away the Deputie from the faith , Paul cals him enemy to all righteousnesse , full of all subtiltie , and childe of the diuell , Act. 13. 10. The second thing in this preparation is , the time when Satan began to tempt our Sauiour Christ in a more strong and violent maner , noted in this word Then , that is , when Christ had now fasted fortie dayes and fortie nights , and was an hungred ; when the diuell saw Christ not onely to be alone in the wildernesse , but also perceiued that hee was afflicted with hunger , and so the more weake being in the low estate of a miserable man , Then he prepares to assault Christ with a most violent temptation . The vse . This discouereth vnto vs the deepe policie of Satan in making choise of the fittest time for his assaults : he will not tempt all men at all times , neither alwaies with the greatest temptations ; but he forecasts for the time of mans greatest weaknesse , and thereto he reserueth his strongest assaults : Now vsually a man is most weake , when he is vnder some grieuous affliction ; either in bodie , minde , or both ; or when he lieth in the panges of death : these times doth Satan obserue ; and keep his strongest temptations against they come , as doth notablie appeare by his dealing with Christ , not onely at this time when he was an hungred , but also and especially at his passion ; for the Scripture saith , He b spoiled principalities and powers vpon the crosse : wherby is apparent , that the Diuell with his greatest power did then assault him , thinking either then or neuer to giue him the foile , when as he did sustain the wrath of God due vnto the sinnes of man ; and so will he handle all the members of Christ ; in their greatest extremities they shall be sure to feele Satans deepest malice , vnlesse God restraine his power . Which must teach vs in the day of peace and strength , to prepare against the day of weakenesse by any affliction or by death it selfe , that so we may by Gods grace be able to stand against the rage of Satan ; for then he will be sure most eagerly to seeke our ruine , and vnlesse we prepare before hand , we shall neuer be able to stand : Now our best preparation is to come to heare the words of Christ and to do the same , for then , though the winds blow , the raine fall , the waues beat , and Satan do his woorst , yet being built vpon the rocke Christ Iesus , we shall neuer fall , Matth. 7. 24. 25. The third thing in this preparation , is the occasion of Satans onset at this time , namely , Christs bodily hunger , as the knitting of this verse to the former will plainly shew , for Christ being an hungred , Satan came vnto him and tempted him . He could not find in Christs most holy manhood any blemish of sinne , or inclination thereto whereon to build his temptation ; yet such is his malice , that rather then Christ should escape his hands , he will take occasion from the infirmitie of his nature in bodily hunger to prouoke and allure him vnto sinne . Heerein we learne a speciall point ; namely , that the diuell will haue some ground in vs for those temptations wherewith he doth assault vs ; for as we may see by his dealing here with Christ , he obserues not onely the inclination of mans heart and soule , but the state and constitution of the body , that if either body or minde will affoord him the least aduantage , thereon hee will be sure to take occasion to tempt . If we regard the seed and root of sinne , it is true that euery man hath all sinnes in him , but yet through the worke of God , restraining corruption in some , and renewing grace in others , it comes to passe , that each man is more inclined naturally to some sinnes then to others , which thing Satan doth obserue most diligently ; and as an enemie that besiegeth a citie will goe about it and espie where the wall is weakest and most fit for his entrance , and there will be sure to giue his strongest onset ; and as a man that would strike fire with a flint , will turne it about in his hand , to see what part is fittest ; euen so the diuell , he goes about a man , and as it were turnes him to and fro , to spie out his weakenesse , and to what sinnes he is most inclined , and there he will , be sure to trie him often , and to assault him with greatest violence . Example : If a man be impatient of pouertie , he will seeke to carry him to picking and stealing : If a man be proue to couetousnesse , he will prouoke him to fraud and oppression : If he be enclined to ambition , Satan will puffe him vp with pride and vainglory : nay , which is farre more , Satan will take occasion from the verie constitution of a mans bodie to draw him vnto sinne ; if choler be predominant in him , Satan will labour to stirre him vp to wrath , anger , and furie , and if he can , to bloodshed and murther : If a man be of a sanguine complexion , Satan will seeke to carrie him to immoderate mirth , and to excesse in pastimes , pleasures and delight , that if it be possible he may drowne him therein , whether they be good or bad : If a man be melancholike , Satan will sometime take occasion by that humour to strike him with exceeding sadnes , with terrors and feares ; and otherwhile to intoxicate his braine with strange fantasies and delusions , causing a man to thinke himselfe to be Elias , Iohn Baptist , Christ , &c. So as it is true which an ancient Diuine saith of this humour , that it is the Diuels bait wherewith hee sports himselfe . See the experience heereof in the a lunatike person , whose disease was , to be exceedingly troubled certaine times of the moneth , by reason of melancholie oppressing the braine . Now Satan ( as it there appeares ) tooke aduantage of that humour to abuse him most fearefully , not onely in making him deafe and dumbe , but also causing him to cast himselfe into fire and water . So that looke how many sinnes and infirmities we haue in vs , so manie dares we carry about vs , wherewith Satan will seeke to wound vs. He taketh ground or occasion from vs , of all the aduantage he hath against vs ; his temptations are like fire and bellowes , and our infirmities and corruptions are wood and fewell . The vse . I. Hence then we may behold our miserable estate by reason of sinne ; for thereby it comes to passe that we beare about vs those darts , wherewith the diuel doth wound vs. And sith Satans craft and malice is such to take aduantage from vs , for to worke our wo , we must labour the more diligently , to be throughly acquainted with our naturall dispositions and inclinations , yea with our bodilie infirmities , for the Diuell will search vs ; and when wee haue truly found out our own estate , we must set a strong watch and guard about our owne hearts in respect of our infirmities , and so shall we be the better able to breake the necke of Satans temptations . The fourth thing in this preparation is , Satans comming to Christ ; The Tempter came vnto him : By which phrase it is probable , though not certaine , that the Diuell tooke vpon him the forme of some creature , and so appeared vnto Christ ; thus he came to Eue in Paradise , abusing the serpent to further his assault against the first Adam : And it is like , that in his combat with the second Adam , he came in the shape of some creature , for otherwise he could not properly be said to come and speake . Some indeed thinke that these temptations were inward in minde onely , and by vision ; others thinke they were altogether visible and done actually ; but the safest way is to holde that they were in part actually done in bodily maner , and partly shewed in vision . And thus much for the preparation to the first conflict . II. Point . The temptation it selfe : conteining matter of great importance , being indeed the maine temptation of all , in these words : If thou be the Sonne of God command that these stones be made bread . The Diuell being well prouided for time and place , and aduantaged also by Christs bodily hunger , doth heere assault our Sauiour Christ like a cunning Sophister , and frame his argument Syllogistically , thus : If thou be the sonne of God , thou canst make these stones bread . But thou canst not make these stones bread : Therefore thou art not the sonne of God. The ground of this temptation is this : It is no reason that the Sonne of God should starue for want of food ; but thou must starue vnlesse thou canst make these stones bread : and therefore vnlesse thou canst do so , thou maist perswade thy selfe it was but a false voice which thou heardest from heauen ; This is my welbeloued Sonne , &c. The scope and drift of Satan in this temptation standes in two things ; First hee labours to ouerthrow the faith of Christ. Secondly , to bring him to a practise of vnbeleefe . For the first , By faith I meane , a gift or grace in Christ , wherby as he was man , he beleeued his Fathers words to be true , which said , This is my beloued Sonne in whom I am well pleased : whereby wee may see , what the Diuell aimes at principally in his temptations against Gods children ; for these his assaults against our Sauiour Christ are set down for our instruction in this behalfe . Satans maine drift then in temptation is to ouerthrow our faith , whereby wee beleeue euerie part and parcell of Gods word to be true : See this in his tempting of Eue ; first he labours to weaken her faith in the trueth of Gods threatning , which done , he easily brought her to actuall disobedience in eating the forbidden fruit . The same course hee holdeth at this day ; first he will seeke to nuzzell men in ignorance , that he may keepe them in vnbeliefe : if he faile that way , then will he endeuour to plunge their soules into some damnable errour and heresie ; and by one of these meanes doth he destroy the faith of many ; for while a man remaines in ignorance he can haue no saith ; and if he misse of the trueth of God , he wants ground for his faith . Now the reason why the Diuell labours so much against our faith is , because we cannot truely relie vpon Gods mercie , nor depend vpon his prouidence , nor yeeld any acceptable obedience to his commandements , vnlesse we beleeue his word . More particularly we are to obserue that special branch of Gods word which the Diuell would haue Christ not to beleeue ; euen that voice of his Father , which a little before Christ heard from heauen at his baptisme ; This is my welbeloued Sonne in whom I am well pleased : And this hath the holy Ghost recorded in great wisedome and mercie to Gods Church ; for heereby doth appeare a main drift of Satan against Christs members in his temptations , namely to make them doubt of their adoption , and to destroy this perswasion in them , that they are the sonnes and daughters of God ; for if heerein he spared not the head , doubtlesse the members shall not escape his hands . This appeares by his vsual assault against them , specially when God shall lay vpon them any lingring crosse or affliction , either in mind , in body , or in goods ; then the diuel will suggest this into their minds ; If thou werst the childe of God , he would neuer lay his hand vpon thee so long a time and in so grieuous maner ; neuer was any child of God in this case that thou art in : But God laies his hand thus heauie on thee ; and therefore thou maiest perswade thy selfe that thou art not the child of God. The vse . The consideration heereof must mooue vs aboue all things to labour for assurance of our adoption , euen to haue our consciences , assured out of Gods word , that we are the sonnes and daughters of God in Christ. The diuels drift is to ouerthrow this perswasion in vs , and therefore our endeuour must be , to confirme and settle our hearts heerein . This is the charge of the holy Ghost vpon euerie childe of God ; 2. Pet. 1. 10. Giue all diligence to make your calling and election sure , that is , get the assurance thereof sealed vp in your hearts , by the comfortable fruition and practise of the sauing graces of Gods spirit , ioyning vertue with your faith , and with your vertue knowledge , with your knowledge temperance , and with temperance patience , and with patience godlinesse , and with godlinesse brotherly kindnesse , and with brotherly kindnesse loue , vers . 5. 6. 7. And indeed if we would haue true peace and comfort in euery estate whether aduersity or prosperitie , let vs labour for the knowledge of our adoption : This will be our ioy in want , in wealth , in bondage , in freedome , in sicknesse , in health , in life and in death . Heerein is that ioy of Christ which neuer can be taken from vs , Ioh. 16. 22. We cannot doe the Diuell a greater pleasure , then to neglect the getting of this assurance ; for heereupon he will take occasion ( specially in time of distresse ) fearefully & dangerously to seeke to breake the necke of our soules ; he cares not much otherwaies what men professe , and what knowledge and other common giftes of the spirit they haue , so that they want this blessed assurance ; and therefore with the Apostle Paul , we must account all other things to be but drosse and dung in respect of this excellent knowledge of Christ , to be our Sauiour and Redeemer . True it is , that vnto many this exhortation will seeme needlesse ; for ignorant persons that haue nothing in them but meere presumption , will bragge most of this perswasion ; but they that haue felt the smart of temptation , doe know what it is that will stand vs in stead , euen that assurance only which is rightly founded vpon the word of God ; and therefore forsaking the vaine conceits of our ignorance , let vs with all diligence vnfeinedly endeuour to get this resolution ; if we cannot of our selues attaine vnto it , we must vse the direction and helpe of Gods faithfull Ministers ; for howsoeuer it pleaseth some to thinke otherwise , yet this is the vndoubted truth of God , that a man in this life may ordinarilie be resolued and assured of his saluation . The second thing which the Diuel aimed at in this temptation , was to bring Christ to a practise of vnbeleefe , namely in want of bread to turne stones into bread , for the present satisfying of his hunger ; for the Diuell would needs perswade our Sauior . Christ that he must haue bread to saue his life , and therefore in the want of bread would haue brought him to this distrustfull course , to turne stones into bread . And as the Diuell heere deales with Christ , so he assaies to doe with all his members ; as he labors to worke vnbeliefe in their hearts , so he seeks to bring them to the practise of vnbeliefe in their liues . See the truth hereof in the course of the world ; Is a man oppressed with outward want and pouertie ? the Diuell will tell him , he must needs liue , and therefore will perswade him to robbe and steale and to filch for his liuing . If a man be sicke , and want present helpe in lawfull meanes , or els be afflicted somewhat extraordinarily , then will the Diuell mooue him to seeke to Wizards and Witches , suggesting this into him by one meanes or other , that they can do more good in such a case then all the Physicians in the world . This is a most vile practise of vnbeliefe , and yet too common in the world , wherein men for the remoouall of some outward euill , will not sticke to hazzard the losse of their soules . We therefore must labour to be acquainted with these wiles of Satan , and by the practise of faith in our liues , labour to expresse the power of faith in our hearts , as in all manner of godly conuersation , so especially in vsing only lawfull meanes for our reliefe in the time of miserie and distresse . But to come more particularly to the words of this temptation ; If thou be the Sonne of God command these stones , &c. It may be demaunded , why the Diuell should make choise of this question wherewith to tempt our Sauiour Christ , rather then any other ? Answer . The reasons heereof may be these : First , he knew well , that if Christ were the true and proper sonne of God , then he must needs be the true Messias ; and if he were that anointed of God , then also he it was that must accomplish that old and ancient promise made to our first Parents a for the bruising of the serpents head : This was the thing that of all other , the Diuell was most afrayed of , and could not endure to heare ; and therefore by mouing this question he intends to infringe , yea and ( if he could ) quite to ouerthrow our Sauiour Christ in the right of this title . Secondly , The Diuell since his fall , beares an vnspeakable deadly hatred against God himselfe , and according to his nature , as occasion serues , he cannot but shew the same . Now in this question hee doth notably bewray his malice and spite against God ; for , wheras in Christs baptisme a little before , God had proclaimed him to be his beloued sonne in whom hee was well pleased , hereby the Diuell goes about to proue the cleane contrary , and so as much as in him lieth , seekes to make God a lier ; which , because it fitted his nature so well , he makes choise of at this time . The vse . I. In this practise of the diuel we may learne what to iudge of sundrie false teachers ; for as well in the Primitiue Church as also since that time , there haue beene sundry men of great same for wisdome and learning , as Ebion , Cerinthus , Carpoorates , Samosatenus , and Arrius ; who haue all laboured seuerally to prooue , that Iesus Christ the Sonne of Marie was not indeed the Sonne of God , verie God , but onely a woorthie Prophet . Now of them we may safely thinke with the church of God in former times , that they were false prophets , heretikes and seducers , yea the professed enemies of Christ , guided by the spirit of Satan , for heerein they doe directly tread in his steps . II. In this his practise we may obserue the malicious and contradicting spirit of Satan against God himselfe , for heere he labours to conclude that Christ was not the Sonne of God , notwithstanding God himselfe had a little before auouched that he was . And this is his continued practise vnto this day ; for where God in his church pronounceth grace , mercie and loue , there on the contrarie will the Diuell pronounce a curse , hatred , and damnation . Againe , where God denounceth his curse and iudgement , there will the diuell seeke to perswade a conceit of grace and fauour . If a man be the childe of God , and haue receiued the seale of grace for his assurance thereof ; the Diuell will seeke to weaken this assurance , and perswade him if he can , that he is the childe of wrath . And if a man be voide of grace , and so indeed the childe of the Diuell , then will Satan suggest into his heart presumptuous thoughts , and make him thinke he is the childe of God ; so that euerie way hee shewes himselfe contrarie to God. Yet marke the diuels words a litle further ; If thou be the sonne of God , command these stones , &c. that is , doe but say the word , and bid these stones to become bread , and it will be done . And here in the very propounding of this temptation we may obserue the deepe policie of Satan ; for in these few words ( the better to effect his purpose ) he coucheth three most true and notable points in Diuinitie : First , that he that is the Son of God by nature , is also true and verie God ; for heere he ascribeth vnto the Sonne of God the true prerogatiue of God himselfe ; a point wherin the Pharisees withstood our Sauiour Christ , and which many heritikes since haue denied . Secondly , that the true God can without paine or labour , yea without all meanes at his verie becke doe whatsoeuer hee will ; and by his word only make stones become bread . Thirdly , that to worke a miracle of himselfe , is a property and prerogatiue of him alone that is true God ; as to turne stones into bread in this place . Now when the Diuell acknowledgeth all this , a man would not thinke that herein he should intend any hurt to Christ or to his church ; but in very trueth his drift heerein is , to destroie the faith of Christ in that word of his father which spake from heauen , and to ouerthrow the foundation of the church , by proouing that Iesus Christ the Sonne of Marie , was not true God. Heere then obserue a tricke of the Diuels cunning ; when he speaks a truth , he doth it not to confirme the same as louing it , but indeed his meaning is to ouerthrow the truth therby : which must admonish vs , that when Satan shall any way assault vs in temptation , wee neuer giue credit vnto him , no not then when he speaketh the trueth , because therein his purpose is to deceiue vs and to destroy the truth : hence it was that Christ forbad the vncleane a spirits to testifie of him , though they acknowledged him to be the holy one of God : hence also Paul was grieued at the testimony of the foule spirit that was in the maid , though in it selfe a most worthy truth , to wit , b that they were the seruants of the most high God which shewed vnto mē the way of saluation . Further , in comparing our Euangelist Matthew with S. Luke , there may seeme some difference between them in propounding this temptation , for in Matthew the words are thus , command these stones &c. And in Luke c thus , command this stone . But they are reconciled thus , Matthew sets downe this temptation as the Diuell first propounded it ; and S. Luke shewes how the Diuell vrged it : for first the diuel comes to Christ and bids him , if he be the sonne of God , command all the stones which he saw round about him to be made bread , this S. Matthew sets downe : or if that seemed too much , command one stone to be made bread and it should suffice ; and this S. Luke noteth . The vse . By this comparing of the Euangelists we may obserue ; that when the Diuell hath once begun to tempt a man , he will not easily leaue off , but will set an edge vpon it , and enforce and vrge it by all the meanes he can , that if it be possible it may preuaile . Which should teach vs on the other side , to be most earnest and resolute in resisting Satans temptations : he will take small aduantage before he leaue ; we therefore must not d giue place , nor yeeld one iot vnto him : e Resist the Diuell and he will flie . This must euery member of the Church do ; the Minister by sound and through applying of euery part of Gods truth to the heart , whereby it may be armed against the enemie ; and the people by faithfull embracing and obeying of the same , as also by earnest praier vnto God for the assistance of his grace in all assaults . VERSE 4. But he answering , said , It is written , * Man shall not liue by bread only , but by euery word that proceedeth out of the mouth of God. THese words conteine Christs gratious answer , whereby he repelled the diuels temptation ; and in it we may obserue three points ; first , that Christ did Answer : Secondly , whence he borrowed his Answer : Thirdly , the very words of his Answer . For the first , that Christ did answer , is noted by the holy Ghost in plaine words , And Iesus answering , said ; Wherby he would giue vs to vnderstand , that Christ Iesus our Sauiour being in the wildernesse , was not onely willing and ready to encounter with Satan , but also able to withstand him , yea and to vanquish Satan without receiuing any foile at his hands . Which is a point of singular comfort to Gods Church and children ; for was Christ Iesus able in this low and base estate of a seruant , being disaduantaged also by a desert place and bodily hunger , was he then ( I say ) able to encounter with Satan and to ouercome him in his most violent and subtile assaults ? Then how much more is he now able euen in all his members to giue Satan the foile , hauing spoiled him in his death ? seeing he is aduanced to the throne of maiestie and glorie , and set at the right hand of his father , hauing a name aboue all names giuen vnto him , at which euery knee should bow , both of things in heauen and in the earth and vnder the earth ? We therfore may now say , with that lowd voice ; f Now is saluation in heauen , and strength , and power , and the kingdome of our God , and the power of his Christ : for the accuser of the brethren is cast downe . The second point heere noted is , whence Christ borroweth his answer , namely , from the Scriptures ; It is written : It had beene an easie thing for Christ being the sonne of God , to haue confoūded the Tempter with the breath of his mouth , or to haue commanded innumerable legions of holy Angels to haue driuen him away ; but he betakes himselfe to the written word for his defence . And this he did especially for our instruction ; namely , that we might know , that the written word of God , rightly welded by the hand of faith , is the most sufficient weapon for the repelling of Satan and the vanquishing of him in all his temptations ; hence Paul calleth it g the sword of the spirit , because it serues not onely for our defence , but also to wound Satan , and to put him to flight . The vse . I. This fact of Christ doth discouer and condemne the damnable practise of the Church of Rome , who locke vp the word of God from their people in an vnknowen tongue , and commend vnto them for their defence against spirituall enemies other deuices of their owne , as holy water , crossing , crosses , &c. which they highly commend as meanes of speciall strength and force to vanquish the Diuell ; when as indeed the word of God is the onely true and trustie weapon , whereof while they depriue their people , they send them forth naked and vnarmed to encounter with Satan . Secondly , heere also behold the miserable estate of all those that either through couetousnesse or any other profanenesse are drawen to neglect or contemne the written word of God : their case is most fearefull ; for they cast away those weapons whereby they should defend themselues against the Diuell , and quench all his firie darts , and so betray their owne soules into his hands : And doubtlesse all contemners and neglecters of the word are guilty of their own damnation , because God hath giuen vs his word for our defence , and for the confounding of Satan , so as without guilt of wilfull murther not of our bodies , but of our soules , we cannot neglect this heauenly weapon . Thirdly , heerby we may see the cause why sinne so much abounds in all estates euery where , namely , the want of loue vnto & knowledge in the word of God , whereupon the most are ignorant of it , or else know not how to handle this spirituall weapon , whereby Satan is resisted and foiled : Hosea 4. 2. The Lord complaineth of lying , swearing , killing , stealing , and whoring yea of bloud touching bloud ; and the cause is laid downe in the first verse , There is no knowledge of God in the land : This Dauid knew well , and therefore said , He hid Gods saying in his heart , that he might not sinne against him , Psal. 119. 11. For as Sauls speare stood in readinesse at his head euen when he slept , so should Gods word , which is the sword of the spirit , be euer in our hearts , as it were ready drawen , that to what sinne soeuer the Diuell allures vs , we may be able to say for our defence , It is written : through want hereof it comes to passe that the Diuell at his pleasure leads men captiues into all impieties . Lastly , this excellent vse of the word vnderstood , beleeued , and obeied must moue all ignorant persons to labour for knowledge heerein , and with all endeuor after growth in knowledge , by holy obedience , to shew foorth their faith : If we had an enemy that had sworne our death and vowed to see our bloud , how carefull would we be , for our naturall life , both to get vs weapons , and also some knowledge to vse the same , not only for our defence , but also for the annoyance of our deadly foe ? Oh then how carefull should we be for the safetie of our soules to put vpon vs the whole armour of God , and to learne to vse aright this sword of the spirit , that when we meet with Satan our irreconciliable enemy , in the field of temptation , which is this miserable world , we may be able both to award his blowes , and to wound his head ! It is lamentable to see how ignorant people will blesse themselues in their ignorance , and say they defie the Diuell , and spit at him in defiance , and yet they know not how they are intangled in his snares of their owne sinnes : he little regards such defiance so long as their soules lie naked and bare before his deadly darts : let two men meet that be at enmity , the one armed the other naked , what will it auaile for the naked man to defie his enemie with bigge words , while in the meane time his armed enemy takes away his life ? Lo , Satan is this strong man armed , and ignorant persons are poore naked ca●●ffes , they defie the Diuell and spit at him with their mouth , but in the meane time the diuel woūds their soules vnto death . They wil say they feele no such wounds , and therefore they feare him not : but they must know , that the lesse they feele , the more cause they haue to feare ; for Satans wounds are most deadly when they are least felt . The third point is , Christs Answer it selfe : Man shall not liue by bread onely , but by euery word that proceedeth out of the mouth of God : This answer is borrowed from Deuteron . 8. 3. And it is that lesson which Moses sought to teach the children of Israell after the Lord had fedde them with food from heauen in that barren wildernesse where they were afflicted with hunger . The words are something hard , and therefore I will shew the meaning of them . Man shall not liue ; that is , shall not preserue his temporall life in this world ; for of eternall life , neither Moses nor Christ did intend to speake . By bread only , that is , onely by such ordinary meanes as food and raiment , sleepe , physicke &c. which God hath appointed in his prouidence for the ordinary preseruation of natural life . But by euery word that proceedeth out of the mouth of God : This title word betokens diuers things in scripture : I. The substantiall word of God , the second person in Trinity , Ioh. 1. 1. In the beginning was the word , and the word was God. II. It is vsually taken for the written word conteined in the bookes of the olde and new Testament , 1. Pet. 1. 25. Thirdly , it is sometime taken for Gods will and decree , and it is called his good pleasure : so Heb. 1. 2. Christ sustaineth all things by the word of his power , that is , according to his will and decree , by his powerfull appointment : and by this word were all things made in the beginning and heerby haue they been preserued euer since : this is that word that melteth the Ice , Psal. 147. 18. And in this last sense must we vnderstand word in this place ; meaning that man doth not preserue this naturall life by ordinarie meanes onely , but withall , by Gods good pleasure , will and decree sanctifying the meanes for his good . Note further that it is said by euery word , and therein lieth the substance of this sentence ; for the vnderstanding whereof wee must know , that this powerfull & working word of God may be distinguished according to the matter whereabout it is occupied : Thus , sometime God will haue men to liue by bread the ordinary food of naturall life ; and this is his ordinary word . Sometime his will and appointment is that man shall liue by extraordinarie meanes ; as the Israelites did in the wildernesse while they liued vpon Mannah ; and this is his extraordinary word : Otherwhiles hee ordaines that man shall liue without all meanes , as Moses did in mount Sina , Elias in mount Horeb , and our Sauiour Christ in this wildernesse ; for the space of fortie daies and fortie nights together ; And lastly he ordains sometime , that man shall liue against meanes and contrary to the course of nature ; Thus Daniell liued in the Lions denne , and the three children in the firy furnace ; both which last may be called Gods miraculous word : So that wee see good reason of this clause euery : for heereby we learne , that man doth not preserue his life only by ordinary means ordained of God ; but likewise by euerie word proceeding out of the mouth of God , that is , by euery appointment and decree of God , whether extraordinary , aboue the vsuall meanes , or miraculous without all means , or against the course of nature : this we must labour to know and be perswaded of . Nature teacheth that man liueth by Gods blessing and appointment in ordinary meanes : But nature knowes not this , that God preserueth mans life by his worde , aboue meanes , without meanes , yea & against meanes . The beleeuing hart will hardly yeeld to this , which Moses would teach the Israelites ; and therefore wee must take the more paines to be resolued of it . If any shall thinke hereupon , that a man may liue by the written word without meat and drinke , he is deceiued ; for Christ meaneth not that euery word that God hath spoken shall preserue naturall life , but that whatsoeuer way he hath appointed whereby man shal liue , whether by ordinary or extraordinary meanes , whether , without meanes or against meanes , the same shall be effectuall for mans preseruation : Thus much for the meaning . The applying of this testimony to the Diuels temptation , is thus to be conceiued : the Diuels temptation was this . If thou be the sonne of God , then commaund these stones to be made bread : But thou canst not make these stones to become bread : Therefore thou art not the sonne of God. To this Christ answers , by denying the proposition or first part of this argument , the ground whereof was this , ( which the Diuell tooke for granted ) that when a man is hungry hee must needs haue bread or else he cannot liue : and this our Sauiour Christ doth flatly deny , saying ; Man liueth not by bread only , but by euery word that proceedeth out of the mouth of God : And this application is most excellent , teaching vs that thing , for the learning whereof the Israelites were trained vp forty yeares in the wildernesse , and fedde with Mannah from heauen , and with water out of the rock ; to wit , that God by his word can preserue the life of man without ordinarie meanes euen what way soeuer hee appointeth for that purpose ; and if wee should spend our liues in learning heerof , no doubt the time were not mispent . The vse . First , heereby we are taught to consider aright of all creatures whereby our life is preserued , as meat , drinke , apparell &c. and that is thus , besides the bodily sustenance of the creature , we must labour to see a further matter , euen the blessing of God in the creature proceeding from his word , decree and appointment , whereby it is made fit and able to yeeld sustenance and nourishment . The Scripture calleth this the a Staffe of bread , and so it is indeed , for as an aged and impotent man falleth to the ground if his staffe be plucked from him , so the best creature that serues for our vse , without Gods blessing becomes fruitlesse vnto vs. This , reason may teach vs , for how should that thing of it selfe preserue and further life , which in it selfe is void of life ? And how should that giue heat and warmnesse to our bodies , which of it selfe is void of heate ? let vs therefore confesse that it is not the substance of foode that doth refresh vs , nor the matter of our raiment that keeps vs warme , but the blessing of him that by his word hath ordained them for these ends , if he withdraw his blessing , the staffe and b stay is gone ; men may eat ( as Haggai c saith ) but they shal not haue enough ; they may drinke , and yet not be filled ; they may cloth themselues , and not be warme ; It is Gods blessing that makes Gods creatures do vs good : how else should it come to passe , that the poore mans child which is barely clad , and homely fed , should be as healthfull , comely , and well liking as the child of a Prince , but that God blesseth aswell the homely food of the poore , as the dainty fare of the richest . Secondly , heereby wee must learne Sobriety and Temperance , in the vse of all Gods creatures : when we vse our food and raiment it is Gods blessing alone that makes them do vs good , the Lord as it were stands by vs to put his blessing vpon euery morsell that we eat , and euery draught that we drinke , and vpon our raiment when we put it on ; how then dare wee abuse them in surfetting and drunkennesse , in pride and wantonnesse ? may we not feare in so doing that while the meate or drinke is in our mouthes , the wrath of God will fall vpon vs ; as Psal. 78. 30. 31. Thirdly , hence wee must learne to sanctifie Gods creatures as food and raiment which we vse for our comfort , by inuocation on the name of God : for we doe not liue by the creatures simply , but by the word and appointment of God blessing them vnto vs ; and therefore we must not be like vnto brute beastes which receiue Gods blessings , but yet neuer looke vp to heauen from whence they come ; or like to the swine that gathereth vp the mast , not looking vp to the tree from which it falleth . Fourthly , heerby we see the common errour of the world , who place the staffe and stay of their life in the abundance of outward blessings , whereupon they labour to inrich themselues heerewith as much as possibly they can ; these men do litle consider that mans life standeth not in abūdance , neither doth he liue by bread , but by the blessing of God , which is and may be as well vpon a little , as vpon the treasures of a kingdome . This was the practise of the rich foole , a who spake peace to his soule for ease and pastime , because he had much goods laide vp for many yeares . But sith Christ teacheth vs that man liueth not by bread only , it must needs be a flat note of vnbeliefe , to carke and care immoderately for the things of this life . Fiftly , heereby wee are also taught , not to entangle our selues ouermuch with the cares of this world , nor to suffer our harts to be oppressed with desire of food , raiment , lands or liuing : because our life and welfare consisteth not in these things , but in the blessing of God on whatsoeuer he sends be it more or lesse : the gripple mind after much is a deadly b snare , wherewith many a soule is intangled to perdition and destruction ; This choakes the heart in such sort as the seed of grace can take no root not bring foorth any sauing fruite : this made Paul to lay a charge vpon Timothy for rich men , that they should trust in the liuing God and not in vncertaine riches , 1. Tim. 6. 17. Let vs therefore be content with food and raiment , and rather seeke the kingdome of God and his righteousnesse , and then all those things whereof we stand in need shall be giuen vnto vs in the moderate vse of lawfull meanes . Indeed the worldlings excuse is , that food and raiment is his liuing , which he must needs looke vnto : but we must still remember , that our life standeth not in these things , for when death comes , these cannot saue vs from the graue : it is Gods blessing by which we liue , hee can preserue vs aboue meanes , nay without meanes , and against meanes , and therefore wee must neuer giue place to such thoughts and cares as shew distrust in God. Sixthly , hence wee must learne contentation and patience in extreame pouerty and in all other miseries of this life ; If God should deale with vs as hee did with his seruant Iob : if for our religion hee should bring vpon vs the losse of goods , of children , of health and all that we haue , with banishment also from our friends and country , yet then must we labour to shew the fruit of patience , and not suffer our harts to be swallowed vp of ouermuch griefe : because our life stands by Gods word , and not in any of these things : indeed , if in these outward miseries a man should be depriued of the comfort of Gods prouidence , then might he sorrow without measure : but seeing all such as feare God doe still enioy the blessing of God in their greatest calamities ( for Gods blessing is not locked vp in bread , but aboue means , without meanes and against meanes can he manifest his power and goodnesse in their preseruation ) therefore in the extremity of euil must wee comfort our selues in the Lord our God , as c Dauid did in great sorrow , hauing lost his two wiues and being in danger to be stoned of his owne followers : and learne to say with Iob , d Though the Lord kill me yet will I trust in him . What if the Lord should send a famine among vs , as he may iustly do for the sinnes of this land ? should we then despaire or vse vnlawful meanes for our reliefe ? nay , then we must learne Moses lesson , that man liueth not by bread only , and labour to depend on him that can increase e the oile in the poore widowes cruise and the meale in the barrels , till plenty come . Seuenthly , this must teach vs moderation of our affections in all estates that do befall vs ; in health and plenty wee must not be puffed vp with pride ; in weakenesse and in want wee must not be oppressed with sorrow ; for mans life standeth not in these things , neither can we heereby know loue or hatred ; he that is in want may haue as good a portion in Gods blessing as the wealthiest in the world , heerein f hungry Lazarus full of fores , went farre beyond the rich glutton in all his riot . Lastly , seeing our life depends vpon Gods word , we must heereby learne to acknowledge Gods prouidence , and to rely thereupon in all estates . In the daies of peace , wherein ( as g Iob speaketh of himselfe ) men wash their paths in butter , and haue the rockes to powre them out riuers of oile , men will soone be brought to say so much ; but we must labour to see and feele the blessing of his prouidence euen then when we tread ( as it were ) the winepresse of his wrath : as well in sicknesse as in health : in want as in plenty ; in the depth of distresse as in the height of all prospetity : this is the counsell of the Holy ghost , h rolle thy workes vpon the Lord. Cast all your care vpon him , for he careth for you , 1. Pet. 5. 7. It is a brutish property only to looke vpon the creatures whereon they feed , and therefore our eies and our hearts must be fixed on him who feedeth the yong rauens that crie vnto him ; and beareth vp all things by his mighty word : wee must not content our selues with a bare speculation heereof in our heads , but labour to feele the comfort of it in our hearts , and to expresse the power of it in our liues . And thus much for the first conflict . VERS . 5. Then the Diuell tooke him vp into the holy city , and set him on a pinnacle of the Temple . 6. And said vnto him , if thou be the son of God cast thy selfe down a for it is * written , that he will giue his Angels charge ouer thee , and with their hands they shall lift thee vp , lest at any time thou shouldst dash thy foot against a stone . 7. Iesus said vnto him : it is * written againe , thou shalt not tempt the Lord thy God. THese words containe the second conflict of Satan with our Sauiour Christ : for howsoeuer by Saint Luke this is put in the third place , which Matthew heere placeth in the second , yet this breedeth no difference betweene the Euangelists , who tie not themselues to a strict obseruation of time , place , and order how euery thing was done which they relate ; as in the story of this conflict , Saint Luke respects the substance of it onely , but S. Matthew obserues the order of it also . Now in this second conflict we are to obserue three points : I. Satans preparation thereto : II. The assault it selfe : III. Christs answer and repulse thereof . I. Point : Satans preparation to this conflict is conteined in the 5. verse : wherein we are to note , both the time , and the parts thereof ; The time in the first word Then : that is , so soone as the Diuell had receiued a foile of Christ in his first assault , presently hee addresseth himselfe vnto a second . Heerein behold , the exceeding malice of Satan , in that the end of one temptation with him , is but the beginning of another ; he ceaseth not with one assault , but as hee is a deadly foe to the Church of God , so he shewes himselfe by his continuall seeking whom he may deuour ; he will neuer make truice with any child of God , vpon any condition lesse than the hazard of his soule ; neither is he weary of his worke ; but day and night is either plotting or performing some mischieuous attempt against the child of God. The consideration whereof must teach vs , vpon our victorie and conquest ouer one temptation , presently to prepare for a new . This was the state of the sonne of God our head , and we his members may not looke for better ; our life in this vale of teares is a continuall warfare against the enemies of our soules ; we must not therfore heere looke for rest and ease , but euer keepe watch and ward against their assaults . If this duty were well learned and put in practise , it would preuent much impatience & become the ground of much peace in our soules : mans nature cannot brooke the doubling and renuing of sorrowes ; when one euill lights in the necke of another , oh then hee thinketh neuer any was in his case ; but looke vnto Iesus the author and finisher of thy faith , he endured no lesse ; and heerein he is an example that thou shouldest follow his steps . If therefore thou wilt be his disciple , prepare to take vp thy crosse a euery day and follow him . The parts of Satans preparation are two ; First , he conuaies Christ from Ierusalem to the wildernesse ; Secondly , hee placeth him on a pinnacle of the temple . For the first , in these words , The diuell tooke him vp into the holy city , that is , into Ierusalem , as Luke expoundeth it , chap. 4. 9. This the Diuell might doe three waies ; In vision ; or leading him vp the ordinary way ; or carrying him through the aire . I. It might be in vision ; for that was vsuall with the Prophets ; so b Ieremie went to the riuen Perath ; and Ezekiel was carried from Mesopotamia to c Ierusalem : but Christ was not thus transported ; for then Satans perswasion vnto Christ To cast himselfe downe , could haue beene no temptation . II. Christ might bee led of the Diuell the ordinary way from the wildernesse to Ierusalem , so much the words will beare : but ( as I take it ) he went not so ; for if Christ were ledde by the Diuell , it was either willingly of his owne accord , or by the Diuels perswasion ; but of his owne accord he would not goe ; for hee came into the wildernesse to bee tempted , which as yet was not fully accomplished , and therefore would not willingly depart thence before that worke for which he came were ended , Againe , he would not depart thence vpon the Diuels perswasion ; for Christ would neuer gratifie the Diuell so much , as to do ought himselfe , which the Diuell would haue him , as in all his temptations doth appeare ; for this is a rule to be obserued , we must not do any thing which the Diuell perswades vs to in his temptations , though in it selfe the thing be lawful and good . III. The Diuell might carry the body of our Sauiour Christ thorow the aire , by his power through Gods permission . This is the most likely way , & so thought to be of the best diuines : and the words following confirme it much , for it is said , the Diuell set him on a pinnacle of the temple : Now if hee had power to set him there , why might hee not also cary him thither , God ordaining this as well as his temptation ? The vse . By this we see , that men may be transported by the Diuell from place to place , as the records of all ages do report : this one thing yet obserued ( wherin the common opinion faileth ) that the Diuell cannot conuey a man aliue so far in a little time , as many men thinke ; as a thousand or two thousand miles in an houre ; for no man is able to endure such violent motion and yet liue , as experience teacheth ; let a man fall from some high steeple , and his breath wil be gone and hee dead before hee come at the ground , by reason of the violence of his motion . Indeed the Diuell can carrie a man very swiftly , but yet for the safetie of mans life he must prolong his time far more , than otherwise of himselfe hee needs to doe . Secondly , hence wee learne that by Gods permission , the Diuell may haue power ouer the bodies of Gods owne children which are true beleeuers , to transport them from place to place ; for dealing thus with the head Christ Iesus , why may hee not doe so with any of his members ? besides , we find ( that God permitting him ) hee hath done more than this to the Saints of God ; hee may possesse their bodies , as he did the woman of Canaans daughter , Mat. 15. 22. He may torment them long , as hee did exceeding grieuously bow the body of a daughter of Abraham eighteen years , Luk. 13 , 16. Yea he may kill the body , as he did to Iobs children , who no doubt were holy persons , Iob. 1. 19. And therefore much more may hee transport them from place to place . Heere this question may fitly be answered : whether a true beleeuer may be bewitched . Answ. Hee may : there is none vpon earth so faithfull and holy , but if God permit , Satan can afflict their bodies grieuously , and therefore also they may be bewitched . It is but the fancy of presumptuous persons , when they say , their faith is so strong , that all the witches in the world cannot hurt them : for if God permit , Satan can grieuously afflict mans body , as he did the body of Iob. yea he can kil the body , as hath been shewed . Salomon , speaking of outward things saith truly , a All things come alike to all , and the same condition is to the iust and to the wicked : now the wicked man may be bewitched , as al will grant ; why then may not the godly also , seeing it is but an outward euill ? This therfore must abate their pride that stand so much on their strong faith : behold this fact of Satan to the holy body of Christ , and heereby learne for thy humiliation , that if God permit , Satan is able to bring vpon thy body great affliction . Further , obserue the place whither Satan caries our Sauiour Christ , into the holy city , that is , Ierusalem . Quest. Why is it called holy , seeing now it was a polluted place full of sinful people ? Answ. It is called holy for these causes . 1. because heere was the Lords temple the place of his solemne worship , wherein were the holy rites and ceremonies prescribed for Gods worship . Secondly , in Ierusalem , as also in all the synagogues of Iudea , was Moses chaire , the law and the Prophets were read & expounded . Thirdlie , Ierusalem was the mother City of all the world in respect of religion ; heere God ordained that his church should first be planted , and from hence must religion bee deriued to other nations . The vse . Hence we may obserue , that at this time Ierusalē was the true church of God : indeed it was very corrupt both for doctrine and maners , as Christs seuere reproofe of both doth plainely shew , Mat. 5. 21. &c. and Mat. 23. 13. 14. &c. and yet a true Church , else the holy ghost would not haue called it the holy city . Now if Ierusalem at this time were the true church of God then , then may wee well say , that in England God hath his true church : for , let the corruptions of our Church bee as they are ; yet shall it match Ierusalem in the prerogatiues of Gods church . They had the law and the Prophets read and expounded ; so haue wee , and the Gospel also which is the power of God to mans saluation . They had the Sacraments and ceremonies of the Law ; answerable thereto wee haue the Sacraments of the Gospell , and also a true and holy forme of seruing God. Their Ierusalem was a mother city ; and though wee cannot say so much in that behalfe , yet hath our Church beene a nurce to neighbour Churches in Germany , France and other places round about , for many yeares ; in regard whereof , the Lord , no doubt , hath bestowed many blessings vpon vs. And therefore though our sinnes and abuses be many and grieuous , yet in regard of Church prerogatiues we may be called a holy nation , and a true member of the Church of God ; so that as our Sauiour Christ and his Disciples ioined themselues to the congregations of the Iewes in their legal seruice , and forsooke them not till they became no Church ; so ought it to be among vs , till we separate from Christ , none should seuer themselues from our church ministery & seruice of God. Those therefore that make a separation from our Church because of corruptions in it , are farre from the spirit of Christ and his Apostles . If any shal say , this makes wel for the church of Rome , if so corrupt a place as Ierusalem , in regard of Church prerogatiues were an holie city , for they haue as many prerogatiues for religion , as the Iewes then had , and therefore are the church of God , and so we do not well to separate from them . Answ. Some indeed that are no Papists , say the Church of Rome is the Church of God : but the truth is , the present Church of Rome is spirituall Babylon , the mother of abhominations , no spouse of Christ but a strumpet . But they plead their prerogatiues : as first , their succession from Peter : Secondly , true baptisme for substāce according to the first institution : Thirdly , the Apostles Creed which they hold and beleeue : Fourthly , the word of God , in the writings of the Prophets & Apostles : And Lastly , that theirs is the mother church . Answ. All this is nothing when the truth appeares ; for first , succession in person without succession in doctrine is no note of a church : now let them shew succession in the Apostles doctrine , and we yeeld . Secondly , their baptisme alone , though for substance true baptisme , cannot prooue them a true Church : Circumcision was the Sacrament of Gods church , yet Samaria and Colchis were not the Church of God , though they vsed it : againe , the thiefe may shew the true mans purse , but that proueth him not to be true and honest ; no more doth baptisme iustifie the church of Rome to bee a true church . Lastly , though they haue outward baptism , yet indeed they ouerthrow inward baptisme , the life of that sacrament , to wit , imputed righteousnesse and renued holinesse , which in Gods Church must goe together with the outward element , else it is nothing . Thirdly , for the Apostles Creed , they haue it in word , but they deny it in deede ; For though they say , they beleeue in God the father , and in Iesus Christ , yet in effect they deny both God and Christ. For the God of the Papists is an idol God , and the Christ of the Papists a false Christ , as we haue shewed in handling of the Creed . Fourthly , for the scripture ; wee must know the word of God stands not in bare words and letters , but in the true sense and meaning of the Holy ghost contained in the scriptures of the Prophets and Apostles . Now though they haue the bookes of Scripture , yet in sundry main grounds of religion , they ouerthrow the foundation of the Prophets and Apostles . Again , they keep the scripture as a lantern holds a candle , not for it selfe but for passengers : so is the scripture with them , not for their synagogue , but for Gods secret ones among them , for euen in the midst of Poperie hath God euer had some of his elect , who haue not embraced their cursed doctrine . Lastly , for their plea to be the mother Church ; we must distinguish between the ancient Church of Rome , and the strumpet that now is ; the ancient Church of Rome to whom Paul writ , was a true and famous church , and a mother Church ; but she is now dead and buried ; and the now Roman Church is no mother Church , no spouse of Christ , but the whore of Babel the mother of abhominations , from which we are commanded to depart , Reuelat. 18. 4. Secondly , in that Christ is brought to Ierusalē , that holy City , there to be tempted , wee learne , that no holinesse of place on earth can debarre the Diuell from his temptations ; he brings Christ from the wildernesse to tempt him , in the holy city euen vpon the holy temple hee will thrust himselfe a on Iehoshuahs right hand to resist him , though Iehoshuah stand before the Angell of the Lord to minister to the Lord. And therefore the follie of Papists is egregious , that thinke the signe of the crosse , holy water , reliques , and such Massing inchantments haue vertue in them to free their houses , or their bodies frō the assaults of Satan . Lastly , heereby wee see that change of place is but a sillie cure for a troubled mind ; indeed change of aire may much further bodily cures ; but a troubled mind hath conflicts with the diuel , who will not leaue for change of place , Ierusalem will fit his turne as well as the wildernesse . The second part of the Diuels preparation to this conflict is this , and set him on a pinnacle of the temple : The word translated pinnacle , signifieth properly a wing of the temple ; whereby , some take to be meant , the sharpe brouches and spires on the top of the temple ; whereof there were diuers ; but these ( as I take it ) are not heere meant ; for such a spire cannot wel be called a wing ; others take it for some part of the battlement , made on the top of the Temple , which was flat , as the Iewes vsed to build , to keepe men from falling ; others take it for any top corner of the Temples ; and whether of these it was we cannot certainly define ; but this we must holde , that it was some dangerous steepe downe place on some corner of the Temple , or on the battlements , from which a man might easily cast himselfe ; whereby we see the Diuell will omit no aduantage that may further his temptations ; which should make vs the more carefull of our standing against him . VERSE 6. And said vnto him , If thou be the sonne of God cast thy selfe downe : for it is written , that he wil giue his Angels charge ouer thee , and with their hands they shall lift thee vp , lest at any time thou shouldst dash thy foot against a stone . THese wordes containe the second maine point in this conflict , to wit , Satans assault vpon Christ : wherein we are to obserue , first his temptation : then the reason whereby he doth enforce it . His temptation heere is framed as the former was , in a kind of reasoning , thus : If thou be the sonne of God , then shew the same by casting thy selfe downe from this pinnacle of the temple : But as I see thou art certainly perswaded , that thou art the sonne of God : Therefore cast thy selfe downe , and thereby declare it . Seeing this is a distinct temptation from the former , I doubt not but it must be thus framed with this conclusion : for if it had the same conclusion with the former it should be the same temptation . Satans meaning then is this , as if he had said ; I haue made triall to see expresly whether thou be the sonne of God or not , and it seemes thou doest vndoubtedly beleeue that voice of thy father to be true , which said , This is my welbeloued sonne in whom I am wel pleased : Now if this be so indeed , it is conuenient thou shouldest confirme the same by some miracle , and the fittest place thou canst doe it in , is this ; therefore cast thy selfe downe headlong from this pinnacle , and yet preserue thy selfe in safety without all hurt in the fall . The drift of Satan in this temptation was , to bring our Sauior Christ to a vaine confidence in his Fathers protection , and indeed to flat presumption vpon his extraordinarie prouidence in the neglect of lawfull ordinary means , as by Satans conclusion , & the answer of Christ will easily appeare . And hereby we may obserue that one maine drift of Satan in his ordinarie temptations in Gods church , is to carry men to presumption , and vaine confidence in the loue , fauor , and mercy of God : this appeares by the strange reasonings for libertie in sinne which many frame to themselues , and some are not ashamed to vtter ; as first , God is mercifull , and Christ shedde his bloud for their redemption , and therefore they will not be so strict and precise in hearing sermons , and reading & conferring about the word as many are , but they wil take the pleasures and seeke the profits of this life . Thus reasoned some in the Apostles daies : a Let vs continue in sin that grace may abound : of such Iude complaineth , saying , b They turne the grace of God into wantonnesse . Such there haue beene euer since , & at this day they doe euerie where abound . Secondly , some say , they are either ordained to saluation or damnation ; now if to saluation , they are sure of it how euer they liue ; and if to damnation , they cannot escape it , though they liue neuer so holily , for Gods decree is vnchangeable ; and therfore they will take their pleasure and liue as they list . Thirdly others say they haue euer found Gods goodnesse towards them , and they are perswaded he will neuer see them want , and therefore they will not toile themselues with labor & care as others do , but take their ease and pleasure while they may haue it ; and so neglect their charge and calling , and giue themselues wholly to their sports and pleasures , to company keeping or such like . Yea , by this temptation to presumption , Satan oft preuailes with the better sort ; for if a man fauour the trueth , and giue himselfe to know religion in any sort , the Diuell will straight way go about to perswade him , that that which he doth is sufficient to his saluation , & thus wil keepe him from vsing further means to come by the certaine knowledge of his election , and full affiance in Christ Iesus , to become a perfect man in Christ , which is the end of Gods holy ministery , Ephes. 4. 13. whereunto we should giue all diligence , 2. Pet. 1. 10. See the truth heereof in the fine foolish virgins , who carried a burning lamps , but tooke no oile with them , neuer minding that till it was too late ; and so doe most men content themselues with the blazing lampe of an outward profession , neuer looking for the oile of grace , till the time of grace he past . The vse . Heereby then wee are all taught , in speciall maner to beware of presumption ; this is the common snare of the Diuel wherein he intangles many a soule . It is true indeed that he oft preuailes by bringing men to desperation , but a thousand perish through presumption , almost for one by desperation ; for despaire is a painfull thing to flesh and bloud , and as the Diuell knowes well , doth sometimes turne to a mans more sound conuersion ; but to presume is sweet and pleasant to the flesh , and most agreeable to mans corrupt nature : in regard whereof wee ought to keepe out heart with all watch & ward , as Dauid praieth , Keepe thy seruant from presumptuous sinnes , Ps. 19. 13. Againe , obserue the order of Satans temptations by comparing this with the former . There he sought to ouerthrow Christs faith & to bring him to distrust the trueth of Gods word vttered from heauen ; but finding hee could not that way preuaile , heere he takes the cleane contrary course , and seekes to bring him to presume . This serues to discouer vnto vs , the deepe guile and subtilty of the Diuell , that can so cunningly turn himselfe from one extreame vnto another . And looke as he dealeth here with Christ the head , so doth hee continue towards all his members , if he cannot bring them to one extreame , he will assay them hard in the other . If hee cannot bring a man to couetousnesse , and keepe his heart to the loue of money , then let him beware of riot and prodigality . Is a man giuen to pleasures and delight , and an length is depriued of them ? then let him beware ; the Diuell swallow him not vp with ouermuch griefe , as he sought to do with the a incestuous person of Corinth . Doth a man come to loue religion , that formerly was giuen to loosenesse of life ? then if it be possible the Diuell will carrie him to schisme & heresie . The Diuel cannot abide that a man should keepe the meane according to Gods word , Isay 30. 21. He would haue our first parents to be Gods , or no body , Gene. 3. 5. And so still he laboureth to bring a man to some extreame . We therefore in all estates during life , must labour to keepe the golden meane , as Christ heere did , neither doubting on the one hand nor presuming on the other , but retaining still that blessed faith , whereby his blessed heart was firmly setled in these assaults . Thus much for Satans drift . Now come to the words of this temptation . If thou be the sonne of God , then cast thy selfe downe : that is , shew by this miracle that thou art the sonne of God. Marke here , the Diuell perswades him not , to shew himselfe to be the sonne of God by doctrine in the execution of his ministerie ; but Cast thy selfe downe , shew a miracle : wherein we may beholde the very liuely image of that naturall disposition which is in all impenitent persons ; they affect Christes miracles , but they care not for his doctrine . Herod longed to see Christ , b and was glad of his comming , when Pilate sent him ; yet not to heare his doctrine , for that he could not endure ; els he would not haue imprisoned Iohn , and also put him to death ; but he hoped to see a miracle . The wicked Iewes desire a signe , that put Christ to death for his doctrine ; yet if be will come downe from the crosse , and so miraculously saue himselfe , then they will beleeue , Mark. 15. 32. And this venom of the olde serpent hath poisoned the hearts of many students in the Scriptures , who care not at all to ground themselues in the fundamentall points of religion , as faith and repentance ; and yet are woonderfull eager after quidditles and difficulties , wherein may appeare some outward shew of wit and learning ; like the hypocriticall Pharisies , that would tithe mint and rue , and yet passe ouer iudgement and the loue of God , Luk. 11. 42. And the cause hereof is the want of sound grace , for naturall men indeed can not sauour the things of the spirit of God ; the knowledge of Christ crucified seemes foolishnesse vnto them . Secondly , the Diuell tooke occasion of his former temptation from Christs infirmitie of hunger : but perceiuing Christs sure faith in his fathers word by his gratious answer to that assault , heere he borrowes his temptation from that profession of his faith ; as if he should say , thou seemest to be resolued of the trueth of thy fathers word that thou art the sonne of God ; and if that be true indeed , then shew it by this miracle , Cast thy selfe downe . Heere then behold another tricke of Satan ; if he cannot preuaile by assaults drawen from our infirmities , then will he assay vs by temptations drawen from Gods good gifts and graces in vs ; If he cannot keepe a man in ignorance that hath good gifts of wit & memory , then will hee seeke from his knowledge to puffe him vp with pride , and so mingling his poison with Gods good gifts , doth cause many a one to become a bane to Gods church , that otherwise might haue prooued an excellent instrument therein ; as might easily be shewed in sundry particulars . Thirdly , heere marke how Satans malice is restrained , and his power limited : By Gods permission he is able to carrie Christ from the wildernes to Ierusalem , and there to set him in a most dangerous place on a wing of the temple ; the thing hee now desireth is his destruction by casting downe head long , but that he can not doe , and therefore perswades Christ to cast himself down ; wherein we see the speciall prouidence of God ouer Christ Iesus in all these temptations , restraining his enemy in the thing he most desired . And the same prouidence doth he still continue ouer his Church for the effectuall preseruation of Christs members in all their temptations . The Diuels vnwearied desire & drift is , to bring contentions , hurliburlies and ruines into all societies in Church and Common-wealth ; therfore the peace and tranquillity of these is , and so must bee acknowledged , a notable fruit of Gods blessed prouidence restraining the spite and malice of Satan . Againe , hence it is euident , that in temptation Satan cannot go beyond the permission of God : he can tempt Christ , yea transport his body , and set him in a dangerous place , for thus far God permits him to goe ; but to cast Christ downe from the pinnacle he cannot , therein comes Gods restraint . So it fareth with Gods children ; for the triall of his graces in them , and to chastise them for some sinnes , he suffers Satan to buffet them ; but yet one iotte of his malice beyond Gods permission he cannot shew , as in Iobs affliction by him may notably appeare . Which wee must carefully remember for our special comfort in our most grieuous assaults ; Gods will permitting Satan so farre must make vs patient , and yet his power restraining Satan from doing worse , must giue vs comfort . Thus much for the temptation itselfe . The reason whereby Satan enforceth his temptation is taken from a testimony of Scripture : For it is written he shall giue his Angels charge ouer thee , &c. Satan hearing Christ alledge scripture for his defence against the first assault , comes now vpon him with his owne weapon , that if it were possible he might foile him , after this sort : Thou shewest thy selfe to be the Doctor of the Church , by thine alleadging of Scripture , and that , it seemes , thou makest the rule of thine actions : well then thou maiest well and safely cast thy selfe downe hence if thou bee the Sonne of God , for it is written , he shall giue his Angels charge ouer thee , and with their hands they shall lift thee vp &c. From this dealing of Satan , wee are taught , not to embrace an opinion in religion , because a shew of proofe by testimony of Scripture may bee giuen for it . But we must trie the spirits , that is , the doctrines of men , whether they be of God , or not , 1. Ioh. 4. 1. For the Diuell can alleadge Scripture to mooue Christ vnto presumption , and it is his vsuall practise , when he caries men into schisms , errors , and heresies . Reason with a man that minds to liue in sinne , and tell him of that dangerous state , by reason of the shortnesse and vncertainty of this life : will he not tell you straight , he will doe as he does , and repent when he is old ? for it is written , a At what time soeuer a sinner doth repent him of his sinne , I will put all his wickednesse out of my remembrance , saith the Lord : And some thinke three or foure good words at a mans last end wil serue his turne : for the thiefe on the crosse said no more , but , b Lord remember me when thou comest into thy kingdome . And all such as are trained vp in the schoole of Satan , can easilie alledge scripture to further them in euil . But let vs come to the scripture which the Diuel doth notoriously abuse by his allegation : it is written in the 91. Ps. v. 11. In the alledging whereof he would seeme very carefull and precise , at the first not omitting so much as this particle [ for ] which might haue beene left out , and yet nothing haue been wanting to the force of his reason : But heerein is the deepenesse of his policy , to cause Christ not to suspect any falshood afterward ; for towards the end , hee leaueth out that , on which the promise is grounded of being kept by the Angel : to wit , to keepe thee in all thy waies , that is , in all the good duties of thy lawfull calling wherein thou shalt glorifie God and doe good to others ; to such as so walke in their waies doth that promise belong . Heere then behold Satans notable fraud and craft , that can so cunninglie leaue out that which makes not for his purpose , and so peruert the true meaning of scripture ; this is his vsuall practise , in enmity against the word to depraue the true meaning by cutting off some part , when hee cannot vtterly ouerthrow the whole . The like is the dealing of all heretickes , who by cutting off and leauing out , play legerdemaine with the scripture . The Arrian holds the Bible for the word of God ; but such places as serue to proue the godhead of Christ , he doth notably abuse and peruert . The familie of Loue also , doth hold the bible for the word of God ; but come to the true meaning of it , therein they faile , turning all into Allegories , euen most true histories , as the fall of our first Parents , and such like , which are maine grounds of religion in their naturall sense : and the Apostaticall Church of Rome , doth hold with vs the bookes of the old and new Testament ; but yet they put in and take out at their pleasure , and take from it all sense and meaning which agrees not with the determination of their holy father the Pope ; and thereby they ouerturne the word of God , and strongly maintaine their mystery of iniquity . This dealing of Satan and his wicked miscreants with the scripture , must make all Gods children willing to spend their strength in searching out the Scripture ; for that is the onely way to descrie their fraude in deprauing of it . This caused Christ to bidde the people in his time to search the Scriptures , to learne to know him to bee the true Messias , which the Iewish teachers did then deny . In regard whereof wee must say with a Moses , oh that all the Lords people were Prophets , and that the Lord would put his spirit vpon them ! oh that all could reade and vnderstand the word of God! This is it , wherein all that either be , or intend to be ministers must labour especially , euen to get sound knowledge and iudgement in the text of Scripture . The Minister must not only be able to teach the truth , but also to discerne , to discouer , and to confure errors and heresies , which hee can neuer foundly doe without good vnderstanding in the text it selfe . The Diuell knowes the whole Scripture , and he will spare no text therein it hee can corrupt it ; therfore to resoue Gods truth out of his hands who is the father of lies , the Minister must shew himselfe a good souldier of Iesus Christ , as Paul exhorteth Timothy , giuing such attendance to the word that all men may see his profitting therein ; yea with Ieremie , the Minister must eat the bookes of God , and digest them in his vnderstanding , and rejoice therein , labouring to feele them the joy of his heart . The Diuell knowes that Scripture truely vnderstood and well applied , is the onely engine for the battery of his kingdome ; and therefore , euen from the beginning , but specially since the comming of Christ hee hath laboured by all meanes to keepe men from the knowledge and true vnderstanding of them : hee it is that hath brought men from the reading of the Scriptures , to betake themselues to the writings of men , as schoolemen , fathers , and such ; by this meanes hee hath for many yeares euen to this day in the Church of Rome , locked vp the Scripture in an vnknowen tongue : yea euen in Gods church the Diuel works mightily this way , by stealing away the affections of yong students from the Bible , and rauishing them with delight in the writings of men ; for thus he keeps them from the fountaine of truth , that they either fal into error themselues , or be lesse able to discerne and confute it in others . And hence come dissentions and errors into the schooles of the Prophets , which cannot be auoided while men leaue the text of scripture & addict themselues so much to the writings of men , for thereby hee can more cunningly conuey strange conceits into mens minds : and therfore euery one that would maintain the truth in purity and syncerity must labour painfully in the text . Secondly , Gods ministers must heereby be admonished , to be carefull in alleadging any text of Scripture , that the same be fit and pertinent : for to wrest the same from the proper meaning of the holy Ghost to serue their owne conceit , is the practise of Satan , which euery seruant of God must be farre from , and therefore must not do it hand ouer head . Which also may serue for a good aduertisement to those that vse to heape vp manifold allegations of Scriptures in the doctrine of a sermon , for as a in many words there cannot want iniquity , as Salomō saith ; so in affected multiplicity of quotations can the abuse of Scripture bee hardly escaped . If we deliuer but a mans testimony , honesty will compell vs as neere as we can to keepe both his words and his meaning ; much more should conscience moue vs in alledging the testimony of the Lord , to haue carefull respect to the euidence of truth : and therfore that sparing course is very commendable , whereby in quoting of Scripture men make sure to keepe themselues to the Lords true meaning , lest by deprauing his word they become followers of Satan : And thus much for the maner of Satans allegation . The true and proper meaning of that text is now briefly to be discussed . The ninety-one Psalme , from whence it is alledged , is a most heauenly part of scripture , penned for the comfort of Gods people in the time of some grieuous plague or sickenesse ; and it containes a notable preseruatiue against the plague , and by consequent against any iudgement of God , to wit , true affiance and confidence in the Lord , that is the ground of all comfortable safety ; thereto , among many other , is a this gratious promise made of the protection of Gods holy Angels , ( which the Diuell doth heere alledge ) who shall be as carefull for the safety of Gods children in common calamities of famine , plague , pestilence &c. as the nurce is ouer her tender child to hold it in her hands , and beare it vp in her armes , lest it should fall and hurt it selfe ; alwaies prouided that the child of God keepe himselfe in his waies , that is , in obedience to Gods commandements and in the duties of his lawfull calling . It is true indeed , that iudgement begins at the house of God , and the righteous are taken away from the euill to come , yea many times the same outward iudgement lights vpon the good , that doeth vpon the bad : yet this taketh not from Gods child the comfort of this protection in common calamities , for all promises of temporall blessings must be vnderstood with the exception of the crosse : as heere , Gods Angels shall guard his children in time of plague , famine and pestilence , vnlesse it please God heerewith to chasten them for some sinne past , or to preuent some sin , or greater euill to come , or to make triall of their faith and patience : in which cases also the child of God doth greatly differ from the wicked ; for through the fruition of Gods loue in Christ the euill of the punishment is taken away , and the outward smart thereof b sanctified to the greater good of his soule : but out of this case their protection is certaine : see Exod. 12. 23. Psal. 105. 16. 17. & Ezek. 9. 4. 6. The vse . The consideration of this gratious protection of Gods Angels ouer such as keepe themselues in their waies , must moue euery one to labour to know and practise the duties of his calling both generall of Christianity , and particular for the state of his life , in all good conscience ; so doing , let come what will , in all dangers hee shall haue safety ; for Gods angels pitch their tents about him , they are as watchfull ouer him as a nurce ouer her child ; but if wee forsake our waies wee lose the comfort of their protection , & expose our selues to all Gods iudgements . VERSE 7. Iesus said vnto him , Againe it is written , Thou shalt not tempt the Lord thy God. HEere is the third generall point in this conflict : to wit , Christs answer and repulse made to Satans assault , taken , as the Diuels temptation was , from a text of scripture ; for hee saith , Againe it is written ; where yet hee meaneth not to oppose scripture to scripture , but to confute the abuse of scripture by scripture ; after this sort , as if he had said to Satan , It is true indeed that God hath made many worthy promises of aid and protection to his children in his word , yet they shal not be performed to those that presume to tempt God , as thou wouldest haue me to do . From this dealing of Christ with Satan we may obserue ; that the scriptures of God are sufficient in themselues , truely to interpret and expound themselues . The Diuel alledging scripture did wrest it from the true sense ; this our Sauiour Christ sheweth by alledging another text out of a Moses , which being applied to the place which the Diuel abused , doth shew the true meaning thereof . So Ezra , expoūding the law vnto the Iews , read distinctly in the law of God , and ( as the words do signifie ) b gaue the sense by scripture , and caused the people to vnderstand : much more then at this day may the scriptures be thought sufficient for the expounding of themselues , sith to the Canon there of since Ezra his time there is added the whole new Testament by the hand of God , wherein the deepe things of God are plainelie reuealed . The Church of Rome cannot away with this , that Scripture should be sufficient to expound it selfe . And therefore against it they reason thus : That which must expound Scripture , must haue iudiciall power to determine of the sense thereof : but the scriptures haue no such ludiciall power ; for they are but a dumb letter , and therfore no sufficient iudge to determine of their owne sense and meaning . Answ. The Scriptures haue iudiciall power to determine of their owne true sense and meaning , for they speake euidently , to all that are inlightned by Gods spirit , and therby made able to know what the Scripture saith : wee know a man may speake to his friend not only by word of mouth but also by letter , and thereby expresse his meaning sufficiently ; euen so , though God speake not now vnto his Church by created voice , yet by his written word he speakes sufficiently for the cleare manifestation of his will and pleasure concerning them ; and therefore it is a shamefull slander and blasphemy against the Scriptures to call them an inkie letter and dumbe iudge . And let them shew , if the Scripture be not , where is that speaking iudge who hath power iudiciall to expound the scripture . Indeed their answer is , that the Church is this Iudge , and that we must consult at her mouth for the true meaning of the Scripture . Answ. The church hath a ministery and dispensation committed vnto her , in the execution whereof she deliuereth the meaning of the Scripture vnto Gods people , but that is not from any iudiciall authority committed vnto her , to determine of the sense of Scripture of her selfe ; but onely by comparing scripture with scripture , and expounding one place out of another ; euen as the Lawyer giues the sense of the law , not from any iudicial power giuen vnto him aboue the law , but by obseruing the words with the scope and circumstances of the law . But heere I would know , if the Church must needs bee iudge , by what meanes must she determine ? They answer , by the rule of faith ; the consent of Councels and Fathers ; and if these faile , then by the Pope ; Answ. By their rule of faith , they vnderstand , vnwritten traditions , that is , such truth beside Scripture , as hath beene kept by tradition from hand to hand since the primitiue Church . But these are meere forgeries , and shame it were to subiect the truth of God to the deuice of man ; if these bee made iudge of Scripture , then shall the faith of the church depend vpon the wisedome of man , and not vpon the power of God , a thing abhorred of the Apostle 1. Cor. 2. 5. The onely rule of faith is the Scripture , and true faith will admit no other iudge beside the Scripture to determine of that whereon it must depend . Secondly , for their consent of Fathers and Councels , that is no sufficient meanes to determine of the true sense of Scripture ; for their seuerall errors and contradictions one to another , & many times to themselues , shew , that they wanted the immediate assistance of the Spirit . And the same is true of the Pope , as might easily be proued at large , by their grosse ignorance & errors . And therfore it remaines that the true iudge and expounder of Scripture , is Scripture it selfe , as Christ himselfe by his practise sheweth in this place . The place alledged by Christ , is this commandement of God vnto his people , Thou shalt not tempt the Lord thy God. For the vnderstanding whereof we must search out three things , first what the tempting of God signifieth : secondly , the manner how God is tempted : and thirdly , the cause and root thereof . For the first , to tempt God signifieth , to make triall and experience of God , and to prooue whether hee be so true , iust , mercifull , prouident and powerfull as his word reporteth him to be . Thus did the Israelites often tempt God , as the Lord saith , a When your fathers tempted me , proued me , and saw my workes ; which latter words shew what it is to tempt God , euen to seeke to haue proofe by his works whether he be such a one as his word saith he is . If any shall say we are commanded , to taste and see how gratious the Lord is , Ps. 34. 8. yea the Lord bids his people proue him , Malach. 3. 10. Answ. Those places do sufficiently expound themselues , for Dauids taste and sight is by the grace of true faith and affiance , for in the same verse he pronounceth such blessed ; and in Malachie the Lord bids them prooue him , but yet in their way of obedience in prouiding for his Sanctuary according to his ordinances . Therefore we must know for the second point , that euery triall of God is not simply euill , but that which is needlesse , when without warrant from his word we presume vpon him beyond the meanes of his ordinary prouidence . Thirdly , the root of this sinne , is an vnbeleeuing heart , whereby a man doubts of the truth of Gods word , of his power , presence and prouidence . Ps. 78. 18. The Israelites tempted God in their hearts ; there is this sinne : the maner how followeth , in requiring meat for their lusts &c. not contenting thēselues with Gods present prouidence ; the root & ground whereof is set downe , vers . 22. because they beleeued not in God and trusted not in his helpe . When a man doubts of the fidelity of his seruant he wil lay something in his way , as a peece of siluer , his purse &c. to trie him withall ; so when a man begins to doubt of Gods goodnesse and fidelity towards him , hee will easily be brought to make needlesse triall of him by some worke of God beside his ordinary prouidence . The meaning then is this , Thou shalt not tempt the Lord thy God , that is , thou shalt not make any needlesse triall of Gods goodnesse , mercy , power or prouidence , from a distrustfull heart in the truth of his word . Heere yet further for our instruction wee are to know that God is tempted fiue waies , as the word of God doth manifest : first , when a man shall appoint vnto God , either the time when , the place where , or the maner how God shall helpe him , and performe his word vnto him ; heerein he seeks experience of the truth and power of God. Thus the Israelites tempted God in the wildernesse when they wanted water ; saying , a Is God among vs or no ? God had promised to bee with them in all their iourney to Canaan , but that they will not now beleeue vnlesse he wil shew his presence by giuing them water in that place . And so likewise they tempted him in the want of foood , Ps. 78. 19. Can God prepare a table in the wildernesse . The consideration whereof must teach vs in all our petitions which we make vnto God for the accomplishment of his promises vnto vs , to beware of b limiting God , as the Iewes did , by prescribing vnto him time , place & maner for the accomplishment thereof ; but wait with patience his good leasure . For hee that beleeueth will not make haste , but wil commit his way to the Lord : Ps. 37. 5. Secondly , God is tempted when men require a signe at his hands . Thus the Pharisies tempted Christ : Matt. 12. 38. Master we would see a signe of thee : meaning thereby to be certified whether hee were the Messias , and Luke saith , they tempted him , Luk. 11. 16. And thus doe all those tempt God , which refuse to embrace the doctrine of the Gospel , because they cannot see the ministers therof to confirme the same by miracles . Thus do many Papists plead against our religion , embracing rather the mysterie of iniquity , because : it is confirmed vnto them by lying wonders ; not considering that the truth which wee professe was once sufficiently confirmed to bee the truth of God , by his owne testimony thereunto in signes & wonders through the hands of his Apostles . Quest. Is euery asking of a signe a tempting of God ? for Gedion asked a signe when he was to be a Iudge and deliuerer of gods people , Iudg. 6. 17. And so did Hezekiah to bee assured of the lengthning of his daies , 2. King. 20. 8. And yet we reade not that God charged them with tempring him , but did condescend to their requests . Answ. There be two causes in which we may require a signe of God & not tempt him : first , when God commands a man to ask a signe at his hands : so might Azah haue asked a signe of God , for his assurance of victorie according to Gods promise , yea he is c blamed for not asking it when the Lord commanded him . Secondly , a man may aske a signe of God , when it serueth for the necessary confirmation of an extraordinary calling , or of some special promise of God made to man : in this case did Gedion aske a signe of God for the further confirmation of his extraordinary calling to bee a Deliuerer vnto Gods people . And so did Hezekiah for his further assurance in the lengthning of his life , by an extraordinary promise , fifteene yeares . But out of these cases to aske a signe of God is to tempt him ; as the Pharisies did , who would prescribe vnto God what kinde of miracle they would haue , euen a signe from heauen , not contenting themselues with those miracles which Christ did ordinarilie worke among them . Thirdly , a man tempts God , when he goes on in any sinne against Gods commandements , for hereby he makes needlesse triall of Gods iustice , mercy , and patience . The Lord saith of his people , they d tempted him ten times , and haue not obeied his voice : Mal. 3. 15. The people murmuringly say , they that worke wickednesse are set vp , and they that tempt God are deliuered ; where working wickednesse and tempting of God are al one . Which serues to admonish vs , that with al speed we break off the course of our sins by repentance , for while we continue in sinne we tempt God , and so lie open to all his iudgements , depriuing our selues of the guard and protection of Gods holy Angels , nay they will become our enemies , and insteed of protection , execute gods heauy vengeance vpon vs. Fourthly , they tempt God , that impose vpon Gods people , there ligious obseruation of legall ceremonies abolished by Christ : Act. 15. 10. Why tempt ye God ( saith Peter ) to lay a yoake on the Disciples neckes , which neither our Fathers nor we were able to beare ? This is to make triall of Gods power in the sauing of his people . Whereby we may see how wicked and damnable the Romish religion is , which wholly stands in the obseruation of ceremonies , partly heathenish , and partly Iudaical , whereto when men submit themselues , they do nothing else but tempt God. Fiftly , they tempt God , that refuse or neglect the ordinarie and necessarie meanes of their preseruation , either for body or soule : as hee that being to goe ouer a water , will leaue the bridge which is the ordinarie way , and aduenture dangerously through the water : for heerein he seekes a needlesse experience of Gods power : so doe they also that neglect or contemne Gods holy ordinance for the sauing of mens soules in the ministery of the word . Now to this kinde of tempting God doth Christ apply this commandement in this place ; as if he should say , when God hath affoorded vnto men an ordinarie meanes for their helpe and safety , they are not to refuse the same , and seeke for safety from God extraordinarily . I am now in a dangerous place I confesse , vpon this pinnacle , yet there is some ordinarie way to get down as staires or ladder ; and therefore vnlesse I would tempt the Lord my God , I may not cast my selfe downe and thereby seeke for extraordinarie preseruaiton , as thou perswadest me . Thus also they sinne that goe into places of great danger without a calling : so Peter sinned in thrusting himselfe into Caiphas hal , a place of temptation , as by lamentable experience he found too true . Thus Dauids three Worthies sinned in aduenturing vpon their enemies host , for the fetching of a little water out of the well of Bethlehem ; & therfore when it was brought vnto him , Dauid would not drinke thereof , but powred it out for a sacrifice vnto the Lord , 2. Sam. 23. 16. Heere some may aske , whether they do not tempt God , that aduenture to clime on high places , to stand on spire steeples , to runne on the ridge of high houses , and to goe on ropes a great height from the ground . Answ. Men may doe such things in a twofold estate , either hauing a lawfull calling thereto , as Carpenters and Masons , who are to worke vpon high buildings ; now they without tempting of God may clime and stand on high and dangerous places : or else hauing no lawfull calling thereto , as they who vse to doe such things to make knowen their actiuity , or only to affoord delight and admiration vnto others for their priuate gaine and aduantage ; and such tempt God fearefully ; for Christ was better able to haue cast himselfe downe from this pinnacle , and haue preserued himselfe without hurt , then these men are to saue themselues in their aduentures , and yet hee refused so to do , because hee would not tempt the Lord his God. Thus much for the meaning of this commandement . The doctrine for instruction hence , is to be gathered from this command applied to the text which the Diuell alledgeth ; and it is this : whosoeuer looketh for the accomplishment of Gods promises vnto him , must be carefull to walke before God in the waies of his commandements , and in the workes of his calling with all good conscience . God indeed hath made many gratious promises in his word , of blessings temporall and eternall , but they that tempt God shall not find the comfort of them ; mens sinnes hinder these things from them ; Gods goodnesse is to bee seene and tasted in the waies of faith and obedience . God hath promised the guard of his Angels to his children while they keep themselues in their waies : if therefore thou wouldest haue this protection thou must keep thy selfe in those waies that God would haue thee to walke in . Also in theri hesse of his loue God hath made a promise of euerlasting life with freedome from eternall perdition , to those that beleeue in Christ , Iohn 3. 16. Thou therefore that wouldest enioy the comfort of this promise to thine immortality and life , must get true faith into thy heart and thereby liue all the daies of thy life . The same may bee said of euery promise of God pertaining either to soule or body , the fruition of them doth depend vpon the practise of some part of obedience ; which if thou doest neglect thou doest but presume in making title to the promise : Peter tels Symon Magus plainely , he had no part with them in the gifts of the spirit , while his heart retained a purpose to liue in sinne , Act. 8. 21. Breake off therefore the course of sinne , and inure thy selfe to the practise of obedience , so shall Gods promises be sweet vnto thine heart ; and the more thou proceedest in obedience , the more comfort thou shalt find in Gods gratious promises : but if thou doe lay hold on sinne , the comfort of the word will depart from thee . And thus much for the second temptation . VERSE 8. Againe the Diuell tooke him vp into an exceeding high mountaine , and shewed him all the kingdomes of the world , and the glory of them ; 9. And said vnto him , all these will I giue thee , if thou wilt fall downe and worship me : 10. Then said Iesus vn so him , auoid Satan , for it is written , thou shalt worship the Lord thy God , and him onely shalt thou serue . THese words containe the third conflict betweene our Sauiour Christ and Satan ; wherin consider three points ; I. Satans preparation : v. 8. II. Satans assault vpon Christ : v. 9. III. Christs answer thereto : v. 10. For the first , before wee come to the handling of it in particular , wee are to consider that vnto euery assault the Diuell prepares himself afresh : which should teach vs to labour to furnish our hearts euery day afresh to be able to repulse his new assaults . Now particularly ; this preparation hath two parts : first , Satan takes Christ into an exceeding high mountaine : secondly , he shews him all the kingdomes of the world and the glory of them all . For the first , it may bee demanded what way Satan tooke vp Christ into this high mountaine ? Answ. He might do it two waies ; either by vision , or by reall and locall transportation of his body from the temple to some high mountaine . Some thinke this was done by vision only in Christs mind , as a Ezekiel was caried by the Lord from Babylon to an exceeding high mountaine in the land of Israel . But I rather thinke that Christ was really and locally transported by the Diuell in body from the temple to some high mountaine ; for Christs temptations were not imaginary , but true and reall . Againe , the words import a true and reall transportation without any mention of a vision . The reasons why the Diuell carries Christ to an high mountaine may bee these : first , the Diuel hath a great desire to imitate God in his glorious workes , that so hee may disgrace the workes of God , yea and God himselfe as much as he can . Now we read b that God tooke vp Moses into mount Nebo , from whence hee shewed him all the land of Canaan ; so Satan , that he might seeme to go beyond God , takes vp Christ into an exceeding high mountaine to shew him all the kingdomes of the world and the glory of them . Secondly , he did it for the furtherance of this last assault wherewith hee tempted Christ , for hee meant to entice Christ with the glory of the world , and therefore brings him where hee might take the fairest view thereof . Now in that Satan transports the body of our Sauiour Christ this second time , wee see that by Gods permission , Satan may haue power ouer the bodies of Gods children , to transport the same from place to place , or otherwise to vex them , and that not once onely , but sundrie times . This we must obserue , and remember carefully as a stay and prop against distrust & despaire , if God should suffer Satan to vex vs , by such transporting of our bodies from place to place , or by any outward calamity ; & that not once or twise but diuers times ; for that which befell the head Christ Iesus , may well befall any of his members . The second part of the Diuels preparation is this : he shewes vnto Christ all the kingdoms of the world , & the glory of them . This he could not do actually , for there is no mountaine so high in all the world , whereon if a man were placed , he could see one halfe or one quarter of the kingdomes of the world , as they are seated and placed vpon the face of the earth ; nay if a man were set in the sunne , and from thence could looke vnto the earth , yet hee could not see past the halfe therof . And therefore wee must know that the Diuel did this in a counterfet vision , for heerein hee can frame an imitation of God. Now the Diuels visions bee of two sorts ; either in the outward senses , or in the mind and vnderstanding . His visions in the outward senses be delusions , whereby he makes men be leeue they see that , which indeed they do not see ; this might easily be proued by manifold examples recorded in the histories of all times , but that one shall suffice , of his counterfait resemblance of a Samuels forme and attire to the witch of Endor for the deluding of Saul ; when as indeed Samuels true body was in the graue , and his soule with the Lord. Secondly the diue hath visions wherbv he deludes the vnderstanding . Zak. 13. 4. The Lord saith heereof , the Prophets shal be ashamed euery one of his vision . These visions the Diuell shewes to men sometime sleeping , and sometime waking ; euen as the Lord doth shew his visions to his owne seruants . The visions of Satan shewed to men sleeping are called dreames ; Deut. 13. 1. the false Prophet hath his dreame . His visions shewed to men waking , are to such as haue crazed brame , whom he perswades strange things of themselues , as some , that they are kings or princes ; others , that they are Christ , Iohn Baptist , & such like ; examples heereof in all ages are many . Now touching this vision of Satan to Christ ; some thinke it was inward in Christs minde ; but I rather take it to haue beene in his outward senses only , as the words of the text do import ; the Diuell by his art did cunningly set forth and represent vnto the eies of Christ a notable shew and representation of all the kingdomes of the earth , and the glory of them . Heerein the Diuell sheweth great power and skill in that he can represent vnto the eie in his counterfet visions such strange and admirable sights . And it teacheth vs , that the practises of forcerers and magicians , vndertaking to represent vnto the eie , partly in the aire , and partly in glasses , either the persons of men that liued long since , or actions done in farre countries , or long before , are not meere fancies as some thinke , who deny altogether that such things can be shewed : for the Diuell can resemble things done long since and a far off ; for if he could set such a sight before the eie of our Sauiour Christ in vision , as the view of the whole world , and the glory thereof , then much more can he represent vnto the eie of man strange and maruellous things . The Diuels drift in this resemblance vnto Christ is this ; heereby he intended most cunningly to insinuat himselfe into the heart of our Sauior Christ : for before he propounds this third assault , hee shews vnto Christ all the kingdomes of the world and the glorie of them , that Christ might take a liking of them , and so desire them , and at length accept of them vpon Satans offer . Thus he dealt with our first parents ; a vpon their first communication he shewes vnto Eue the outward beauty of the forbidden fruit , that it was faire to locke vpon , and tels her of the good estate they should attain vnto by eating of it , and so at length brings her to yeeld to his temptation . Hence we must learne to haue speciall care in the good ordering of all the outward senses of our bodies , specially the two senses of learning , seeing and hearing ; for by them the Diuell can cunningly conuey his temptations into our hearts : the senses ( specially these two ) are the windowes of the heart and soule , and if we keepe them not well , Satan will be sure to conuay some euill into vs. We must therefore obey Salomons counsell , b keepe thy heart aboue all watch and ward ; this we cannot do , vnlesse we looke well to our outward senses , for they are the doores of the heart . This made Dauid to pray , c Lord turne away mine eies from beholding vanity : and Iob d to make a couenant with his eies . And so must wee make conscience of hearing and looking , lest thereby wee giue aduantage to the Tempter . Further , in this sight obserue the deep policy of the Diuell ; there are in the kingdomes of the world besides glory and dignity , many troubles , hurliburlies and vexations ; now these the Diuell conceales from Christ , and shewes him only the glory , pompe , wealth and dignity of the world , that so hee might the more easily winde his temptation into the heart of our Sauiour Christ. And this same course he stil obserueth in tempting men to sinne ; he hides from their eies all the miseries , plagues and punishments which are due to sin and that will follow vpon it ; and shewes them onely all the profits and delights that they may reape thereby : thus hee sugars ouer the poison of his temptations , that men neuer feele the bitternesse of them till their soules be thereby deadly infected : but then he takes a cleane contrary course , and shewes to the wounded soule all the woes and terrours of Gods wrath , that if it be possible he may bring a man to despaire . And therefore we must be most watchfull of being insnated with the deceitfulnesse of sinne in the false shew of profit and pleasure . Secondly , the diuels policy doth notably appeare in reseruing this temptation for the last place ; for he knowes full well how forcible with man be the temptations of profits , pleasures & honors . From whence we may also learne , that temptations fetched on the right hand from honour , pleasure and commodity , are the most dangerous and doe soonest creepe into the heart of man , preuailing far more then temptations on the left hand , which are taken from aduersity . The Diuell foiled a Dauid worse in the time of peace & ease , then euer he could do during the time of Sauls grieuous persecution against him . And he preuailed more against the Church by errours and heresies vnder Constantine and other christian Emperours , then he could do by most bloudy persecution for the space of three hundred years before . Yea in these our daies wordly hopes haue drawn those from the syncerity of religion , whom outward violence could not moue : prosperity is a slippery path wherein a man doth soone catch a fall , and therefore we must learne to be most watchfull ouer our owne harts when we haue fairest weather with the world . Lastly , S. Luke b addeth this circumstance of time , that the Diuell shewed all these things vnto Christ in as short a time as might be , euen in a moment or point of time : whereby we may perceiue the Diuels great celerity & speed in doing any thing he takes in hand , herein he goes beyond all men in the world : for being a spirit hee is able to worke wonders , and though he cannot go beyond the strength and compasse of nature , because his power is finite , yet by reason of his agility and speed he can goe beyond the ordinary course of nature in the maner of working the things hee takes in hand . And this exceeding quicke speed the Diuell heere vseth , to stirre vp in Christ a more eager desire after those strange & goodly things wherof he had but as it were a glimple , that so by degrees he might worke in Christ a liking of them ; for the nature of man doth more eagerly affect strange things when they be sudden , and the eie of man doth more wistly behold them . And this also , as the former , must make vs watchful against all Satans crafty wiles , that wee be not beguised by him . Thus much for Satans preparation . The second point in this conflict , is the temptation it selfe , in these words ; vers . 9. And said vnto him , all these will I giue thee , if thou wilt fall downe and worship me . The drift of Satan in this assault ( which we must carefully obserue ) is to draw Christ to commit idolatry by the hope of wordly kingdomes and the glory of them : heerwith he proues him when he could neither weaken his faith by his first temptation , nor worke presumption in him by his second . And looke how he dealeth heere with Christ , so doth he commonly in the world ; many a ones conscience and religion doth he quite ouerthrow by wordly hopes of riches , pleasures and preserments : heerby not only ordinary professours , but ministers and preachers of the Gospell haue beene drawen to absure and renounce that truth which formerlie they haue taught , and to betake themselues as the Popes vassals to professe and maintain his blasphemous idolatries : heerby also Protestant merchants , are drawen to become very seruiceable to the Popish Churches , by transporting among them wax and such like merchandize , which serue as necessary helps & furtherances to their idolatrous seruice . And what else is it that makes the people generally to change religion with the times and states , but because they would still enioy their wordly commodities ? And the more men doe possesse in the world , ordinarily the lesse courage and resolution they haue for the religion of God , as experience in Queen Maries daies hath shewed ; which in generall may admonish vs how dangerous an enemy the world is to the power of true religion . This temptation hath two parts : A promise made to Christ ; and the condition thereof . The promise in these words , All these will I giue thee : he saith not , I will procure God to giue them vnto thee , but I will giue thee them : where we may see , that Satans drift is to cause Christ to take him for his Lord , to depend and wait on him for his kingdom , and to acknowledge him to be the giuer thereof : which notably bewraies his egregious boldnesse , that dares thus challenge to himselfe the Lords owne right , euen in the presence of him who was true Lord & King of heauen and earth . Let no man therefore thinke , that Satan will lose ought for want of aduenture ; but in regard thereof be better armed against him . Now that which the Diuell aimed at in Christ doth hee commonly effect in the world , he makes men beleeue that he is the giuer of all things and so brings many a one to relie vpon him . Indeed with their lips men wil confesse that God giues them their daily bread , euen all things they haue ; but their dealings and practises speake aloud that the diuel is gouerner and giuer of all ; for how do many men get their liuings ? Is it not by lying , fraud , and oppressio ? Doe not most men heereby seeke to inrich themselues ? Wel , the iust Lord neuer approueth such meanes : the diuel setteth such courses a flote , and him they serue , and on him they rely that walke therein . Secondly , note a further reach of Satan in this promise of these earthly kingdomes , euen to ouerthrow Christs spirituall kingdome . Satan knew well that if Christ were the true Messias he should be a King , and haue a kingdome , though not earthly , yet spirituall in the hearts and consciences of men , which should be the ruine of his kingdome ; and therfore he labours with Christ to entertaine an earthly kingdome , that so his spiritual kingdome might not be looked after . And looke as hee seekes to deale with Christ the head , so he perseueres against the church which is his body ; for Gods Church hath it ministery , which in it nature is a soueraigntie , to be exercised in the dispensation of the word : now the Diuell hath laboured by all meanes to bring this ministerie wherein the Churches spirituall soueraignty doth consist , to become an earthly lordship and dominion , that by this meanes he might ouerturne it , and make it fruitlesse in the building and vpholding of Christs spiritual kingdome : and how he hath preuailed this way the Church of Rome doth shew to all the world . Thirdly , obserue the largenesse of the Diuels promise : he will giue to Christ , all the kingdomes of the world and the glorie of them : but this is more then he meant to our Sauiour Christ , at leastwise more then he could perform , for all these were not in his power . Now because in all things we must be as vnlike the Diuell as may be , hence we must learn to be wary and watchful to our promises , that therein we be not like vnto Satan , promising that which we neuer meane to performe , or neuer can performe though we meant it . In all our promises therefore we must looke to two things ; First , whether the thing we promise be in our power ; Secondly , whether it be lawfull and meet for vs to performe : And thus making promises we must endeuour alwayes to make good the same . This fidelitie in keeping promise is a fruit of the spirit , called by the Apostle , faith , Gal. 5. 25. and a propertie of him that must rest in Gods holy mountaine , Psal. 15. 4. not to change from a mans lawfull oath or promise , though the performance of it tend to his great hinderance . Fourthly , in this promise of Satan we may obserue , that hee knowes all the kingdomes of the world , else he could not haue shewed them to him which heere he offers to giue : yea his offering of them , with the glory of them al , which hee could so speedily represent , doth shew vnto vs that hee is most expert in the policies and regiments of states and kingdomes ; hee goes not to and fro for nought compassing the earth , Iob. 1. 7. And his promise of them to Christ , was made to inflame his heart with ambition after those kingdomes and glories , that he might enioy some of them at the least . Wherein we may note that one speciall practise of the Diuell is to ouerturne states and kingdomes , by putting ambition into mens hearts after earthly kingdomes , and glories : his study is to do mischiefe , and in the ruine of kingdoms he ouerthrowes many , and therefore heereunto hee endeuours himselfe with might and maine . Hence come insurrections & rebellions in kingdomes , which no time nor age could euer escape : looke as he stirred vp the Chaldeans and Sabeans to inrich themselues by the spoiling of Iob , so dealeth he by ambitious and couetous persons in all estates , as true records of times do fully testifie . We may see the truth heereof in our own land , in the manifold complots and treasons both at home and abroad that haue been conspired and attempted against our * Prince and State , by profane men stirred vp by the diuell through ambition & discontent : howsoeuer by Gods mercy themselues haue beene taken in the snare that they laid for others . In regard whereof we are all bound to yeeld all praise and glory to God for his gratious preseruation and defence both of our prince & state ; and to shew forth our thankfulnesse by all holy obedience vnto that God who hath brought to nought the diuelish conspiracies & treacheries of the ambitious instruments of Satan . Secondly , we must pray vnto God continually for the preseruation of our Prince & State ; crying aloud vnto God as the people did at the coronation a of Salomon , for the safety of our Prince : yea we must daily intreat the Lord to bring to nought the counsell of Achitophels , & of all that think euil against the Lords anointed among vs. Quest. But how comes it to passe that any Prince or State can stand , if the Diuell haue such malice against them ? Answ. Through the good prouidence of God , who giues his good Angels charge to guard and defend , not only his children in particular , but also whole Kingdoms and States . And one part of their office is for the good of Gods Church to repell the rage of Satan and his instruments , yea to stand with Gods church in the execution of iudgements vpon the enemies thereof . In the siege of Iericho an heauenly b captaine of the Lord of hosts came to helpe Ioshuah : and when the king of Syria sent a mighty host to take the Prophet Elisha that was in Dothan , the Lord sent for his defence c horses & chariots of fire which filled the mountaines . And in the dayes of Hezekia , for his comfort , and the ioy of Gods people , an Angel of the Lord slew in the host of Zenacherib , that came against Ierusalem , an hundred fourescore and fiue thousand in one night . And wee want not sure testimonie of this good prouidence of God , in the strange discoueries of many diuelish conspiracies . Fiftly , Satan saith , all these will I giue thee . This is the voice of the great red Dragon : and the same is the voice of the Pope of Rome , both registred in their canons and daily attempted in practise , to dispose of all the kingdomes of the earth ; whereby he shewes euidently , that he is that d beast comming out of the earth hauing two hornes like the Lambe , but he spake like the Dragon . For the Lambs hornes he shewes in calling himselfe the seruant of sernants ; and the voice of the Dragon , that is , of the Diuel , in taking vpon him to dispose of the soueraignties of these earthly kingdoms . Lastly , Saint Luke recordeth a reason , which the Diuell addeth to his promise , to preuent all conceit of impossibility in him to performe the same ; to wit , for that e the power and glory of all the kingdomes of the world is deliuered to him , and to whomsoeuer he will be giues it . Wherein obserue in Satan two notorious sinnes : first , a grosse lie ; for Daniel saith , f that it is Iehouah , the most high God , who beareth rule ouer all the kingdomes of men , and giueth them to whomsoeuer he wil. Secondly , arrogant and shamelesse boasting , to vaunt himselfe euen to the Lords owne face , as though he were soueraigne lord of that which belongs to God alone . The consideration whereof must moue vs , who in all godlie conuersation must be contrary to Satan , to renounce all lying , and to make conscience to speake the truth from our hearts . And also to abandon all vaine boasting of our selues what we are , or what we can do , yea rather to speake basely of our selues that so God in all good things we do may haue the glory . Lying and bragging are the properties of Satan , and therefore can not beseeme the tongue and heart of the children of God. The second point in this temptation , is the hard condition which satan would haue Christ to yeeld vnto for this gift ; If thou wilt fall down & worship me : euen to commit most abominable idolatrie in worshipping the Diuell himselfe . Heerein we may obserue sundrie things : First , that it is a principall part of the Diuels endeuours against Gods church , to seeke the ouerthrow of true religion , and the pure worship of God , by sowing therein the seeds of heresies and idolatries ; for if he dares be thus bold with Christ the head , as to seeke to draw him from the worship of his Father to such abominable idolatrie , what will he not attempt with silly and sinfull men ? The Scriptures are plentifull in shewing his indeuours this way . Michaiah saw in vision a an euill spirit offering himselfe vnto God , to become a lying spirit in the mouth of all Ahabs prophets , euen foure hundred at one time . When Iehoshuah b the high Priest stood before the Lord , Satan stood at his right hand to resist him , hee sought to hinder the building and worship of the materiall temple ; much more therefore will he seeke to hinder the building of the spirituall temple , euen the worke of the ministery in conuersion of soules whereby they are pulled out of Satans kingdome , and made pillars in the temple of the liuing God. Satan is that c enuious man that soweth tares of errors and heresies in the church of God which is the field of the good husbandman . He hindred d Paul from comming to the Thessalonians , whereby it appeares , that he did his endeuour to hinder the course of the Apostolicall ministery . In the church of Smyrna , e he cast some into prison , stirring vp wicked men so to do , thereby to hinder the embracing of the Gospell . e Iohn saw three vncleane spirits like frogges come out of the mouth of the dragon , and out of the mouth of the beast , and out of the mouth of the false Prophet . These are spirits of Diuels , working miracles , and going to the kings of the earth : thither they go for the stoppage of the Gospell ; for if kings oppose themselues they become greatest hinderers to the Gospell of all other . And these frogges , by the common consent of Catholike expositors , are the rabble of Popish Friers , Priests , and Iesuites , who seeke the infection of States thorow all the world . By all which , the Diuels enmitie against the Church is most apparent . The vse . I. This shewes what care and diligence Gods Ministers should shew for the building of Gods Church and the furtherance of the Gospell : for they should seeke to the vttermost of their power to counteruaile the enuious practise of satan against the Church . II. Euery Christian must hence learne , to pray not only for their owne good estate , but also for the welfare of Gods Church euery where , in the free passage of the Gospell , in the establishing of true doctrine , and in the continuance of constant obedience therunto . For Satans endeuour is to subuert and corrupt the truth , and to draw men from obedience ; and vnto him Gods children must euer oppose themselues , the rather because their welfare stands in the good of Gods Church . Secondlie , in this condition of Satans offer to Christ wee may obserue that his endeuour is to bring men to worship him : for if he durst attempt a demaund heerof at the hands of Christ , who shall thinke to escape this assault when oportunity serues him ? And howsoeuer men thinke it impossible , that Satan should thus far preuaile with any , as to bring them to worship him ; yet doubtlesse ( though hee could not preuaile with Christ ) heerein hee attaines his purpose in the world , and that with the greatest part thereof : for the three religions of the Iew , Turke , and Papist , doe at this day ouerspread the greatest part of the face of the earth ; and in them all , such a worship of God is propounded vnto men , wherein God is not worshipped but the Diuell . For the euidence whereof marke these two rules ; First , that all doctrines denised by man in the matter of religion , which either directly or by iust consequence oppugne the word of God , are doctrines of Diuels : 1. Tim. 4. 1. 3. Doctrines repugnant to the word , touching mariage , and meares , are doctrines of Diuels ; and so by proportion are all such like . Secondly , all deuised worship of God by man , against Gods word , is no worship of God , but of the Diuell : 1. Cor. 10. 20. The things which the Gentiles sacrifice , they sacrifice vnto Diuels and not vnto God. Doubtlesse , the Gentiles intended to worship God in their images , but because that worship was not according to Gods wil , the Apostle respects not their intent , as a thing that could nothing auaile in this case , but saith peremptorily , their worship was done vnto the Diuell . And in reason it must bee so , for why should wee thinke , that God should accept that for his worship which is not agreeable to his will , but denised by man according to the will of the Diuel ? From these two rules it will follow , that the best of the three forenamed religions , is no worship of God , but of the Diuell : for all of them haue such worship as is deuised by man , & not of God ; The Iew worships God out of Christ ; and so doth the Turke : yea and the Papists worship God , but yet out of the true Christ ; for ( as hath beene shewed elsewhere ) the Christ of the Papists is a counterfet Christ. And in many other points of their religion , there is apparent repugnancy to the word of God : yea of their sacrifice of the Masse , wee may as truly say as the Apostle did of heathen idol worship , that they sacrifice not vnto God , but to the Diuell ; for therein is as vile , accursed and abominable idolatrie , as euer was deuised by man. So that it is plaine the Diuel doth mightily preuaile in causing men to worship him . Yea hee preuaileth thus not onely in the world , but in Gods Church ; for all such as ( notwithstanding their outward profession ) haue their hearts set vpon the world , more eagerly affecting the honours , profits and pleasures thereof then God and his word , do in deed and truth worship the Diuell ; for hee is the a God of this world , ruling in the heart of the children of disobedience , by the baites of honour , profit and pleasure he steales mens hearts from God , and so heerein they doing the will of the Diuell , must needs worship him ; for looke whereon a man seteth his heart , that hee maketh his God. Thirdly , heere obserue that the Diuell would faine make a couenant with Christ ; for worship at Christs hands , he wil giue Christ the glory & riches of the world ; heereto is nothing wanting but Christs consent . Whereby we see that it may bee true which sundrie times wee heare of , and many histories do record , to witte , that some persons doe make a league with the Diuell , wherein the Diuell couenanteth to be seruiceable vnto them in procuring them honour , riches , pleasures , or great renowme for some strange actiuities , wherto he will enable them , vpon condition that they for their parts giue vnto him , their bodies , their soules , or their bloud . Some indeed are of mind , that such things are meere forgeries and delusions of the Diuell , and that no league can bee made betweene him and man ; but they are deceiued , for hee attempted in effect such a thing with Christ , what will hee not therefore do with silly and sinfull men , especially when he finds them cast downe with discontents ? And thus much for the Diuels assault . The third point in this conflict is Christ answer . vers . 10. Then Iesus said vnto him , Auoid Satan ; for it is written , thou shalt worship the Lord thy God and him only shalt thou serue . This I will handle as the words do lie in order . Before his answer hee propoundeth a speech of indignation and detestation both of the Diuell and his offer , auoid Satan , as if he should say , I haue heard thee Satan to speake imuriously against my fathers word , and against my selfe ; and now againe , thou vtterest blasphemy against my father , wherein thou goest about to dishonour him greatly ; but I abhorte thee Satan , and these thy temptations , therfore hence , auoid , and haue no more to do with me . In this detestation of Christ towards Satan , for vttering blasphmie against his father , in his chalenge to haue power to dispose of all the kingdomes of the world as being his own ; we are taught , not onely to greeue at such blasphemies as we shall heare vttered against God , but to testifie our detestation and indignation towards them . The world is full of black mouthed Rabshekaes , who wil not spare to blaspheme the glorious name of our God , & to scoffe & deride his sacred word : now whē we meet with such , we must not be like Stoicks without affection , but in Christian wisdome from bleeding harts for the reproch of God , shew forth godly zeale and indignation for the rescue of his glorie . The Hypocriticall practise of wicked Iezabel a in proclaming a fast vpon the false accusation of Nabothes blasphemie against God and the king , may teach Gods Church to be zealous indeed a-against all blasphemers . When Rabiheka railed on the God of Israel , b good king Hezekiahrent his clothes , and humbled himselfe in great measure for that reproch against his God. Teares c were Dauids meat day and night , while the heathen among whom he was constrained to liue , said vnto him where is thy God ? And iust Lot d vexed his righteous soule from day to day with the vnlawfull deeds of the filthie Sodomites , liuing among them . The practise of these godly men must be a president for vs to follow , that we heare no blasphemie against God without detestation . And as all Gods children must practise this duty , so especially Masters of families : Dauid e would not suffer a lier or a slanderer to come in his sight , or to abide in his house ; much lesse would he haue endured a blasphemer of God , or a slanderer of his word . The law commanded that the f blasphemer should he stoned to death , who wittinglie and willingly spake a word against God ; and no doubt this law is perpetuall . Let a man but speake a word of disgrace against an earthlie prince , and it costs him his life , and that iustlie : how much more then should he die the death though he had a thousand liues , that shall blaspheme the king of kings ? Shal one that hath been baptized into the name of Christ , say there is no God , and that the Scriptures are but a deuice of man , and yet liue ? God forbid , for this hellish sinne defiles a kingdome . And therefore the Magistrate with the sword of iustice must cry out against such wretches , Away from vs blasphemers . Secondly , in this Auant of Christ giuen to Satan , wee learne how to behaue our selues against entisers from religion and the obedience of God ; wee must hold them as limmes of the Diuell , and in that regard haue nothing to do with them , but with Christ bid them auoid from vs. The g Lord commanded that in this case , Parents should not spare their owne children ; nor children spare their Parents , if they were enticers to idolatrie , but their owne hands must be first vpon them to put them to death : Our Sauiour Christ would not spare Peter when he gaue him bad counsell , to spare himselfe from suffering that which God hath ordained for him , but saith vnto him , h get behind me Satan . So that we are without excuse if we shal reiect this counsel of Salomō , i Heare no more the instruction , that causeth to erre from the words of knowledge . Thirdly , heer by we also learne how to behaue our selues towards satan when he is violent and importunate in his temptations , to wit , that howsoeuer we may reply to them out of Gods word when they are more milde , yet when Satan begins therein to shew his force and violence we must not reason with him ; for Christ would not endure his blasphemy , though hee answered his temptations . In schooles of learning it is counted a simple part to hold alwaies to the conclusion ; but in the schole of Christ when the conscience is to deale with Satan , the safest way is by both hands of faith to lay fast hold of the conclusion ; cleause fast to Christ , let the Diuell say what he wil , be not drawen thence one iot . After Christ hath shewed his detestation to Satans blasphemy he answers his temptation ; saying , It is written , thou shalt worship the Lord thy God , &c. And whereas he saith the third time , it is written , taking his answer from the Scripture ; it teacheth vs that Scripture of it selfe is of power sufficient to vanquish the Diuell . This the Church of Rome wil not admit ; for they make Scripture to bee of two kinds ; inward and outward ; By inward Scripture they meane , the vniuersall consent of all Catholikes in all ages . And by outward Scripture , they vnderstand the written word contained in the Bible . Now they say , inward Scripture is the more excellent ; for the outward Scripture they call a dead letter , of little or no power ; & they make general councels equall with them for substance of doctrine . If this were true , Christ would not haue alledged outward Scripture , as they call it ; but hee knew the written word was the powerfull weapon , sufficient to vanquish the Diuell . And therefore heerein they doe shamefully blaspheme the truth of God , and so God himselfe . Secondly , this allegation of Christ teacheth vs , how to behaue our selues against all enemies to the truth , that would allure vs to heresie , as to Popery , Anabaptisme or such like ; namely to stick fast to the text of Scripture , and not to suffer our selues by any meanes to bee drawen from it . It may bee thou art vnlearned and thine enemie both learned and eloquent ; yet heere is thy refuge , cleaue the faster to this written word , and if thou haue one text for thy truth , make more account thereof , then of all the restimonies of councels , fathers , or men whatsoeuer . This instruction is needfull , for it may bee God will suffer seducers to try his children , and then , vnlesse they keep sure this ground of faith , they shall surely be seduced . The text which Christ alledgeth for his answer , is taken out of Deutr. 6. 13. where the words are thus read ; Thou shalt feare the Lord thy God , and serue him . At the first , it may seem that Christ misalledgeth that text , and corrupteth it : for where Moses saith , Thou shalt feare the Lord thy God ; Christ saith , Thou shalt worship the Lord thy God : and to the latter part Christ addeth the word onely ; saying , him onely shalt thou serue , for that which Moses saith , and serue him . But the truth is , heere is no corruption , but a most worthy allegation , as wee shall plainly see , if wee consider two things : first , that Christ and his Apostles in alledging the Scriptures of the old Testament , did not so much respect the words as the true and proper meaning of the place . Secondly , that they oft expound the places which they alledge , and therupon do sometimes vary in word , but stil retaine the true sense and meaning . So it is in this text alleaged : Moses saith , thou shalt feare the Lord thy God , vnderstanding by feare , religious awe and reneronce : And Christ saying , thou shalt worship or adore the Lord thy God , vnderstandeth by worship , outward adoration in bowing of the body , whereby we testifie the inward awe and reuerence of the heart , as when we humble our selues to call vpon God by praier . And this change of words by Christ , serues for excellent vse in this place , to wit , to let vs more clearly see what this feare of God is . To feare God in that place is from a reuerent awe of the heart towards God to humble a mans selfe in prostrating his body before the Lord , either to praise God for benefits receiued , or to pray vnto him for gifts and graces needfull . Againe , for the word which he addeth , therein is no fault at all , for the ful sense and true meaning of Moses text must needs include so much , as the prohibition annexed in the verse following doth plainly shew : for saying thou shalt feare the Lord thy God and serue him : and adding , Thou shalt not walke after other Gods , vers . 14. is it not all one , as if hee had said , thou shalt serue him only ? so that we haue inst cause to blesse God for the true and plaine explaning of the words , and not to surmise the least corruption in the alledging of them . Now then for our further instruction in this text alledged , consider two points : first , what worship and seruice is : secondly , to whom it belongeth . First , worship in generall betokeneth , the exhibiting and giuing of reuerence and honour to another . This worship is two-fold ; Ciuill , or Diuine ; Ciuill worship is that outward reuerence and honour which one man giues to another , as by prostrating the body , bowing the knee &c. The end of Ciuill worship is , to testifie and acknowledge superiority and preheminence in another , either for authority and office , as the subiect worships his king and gouernour ; or for gifts and graces , or for old age ; as inferiours in gifts and yonger in age by due reuerence must acknowledge . In this Ciuill maner did Iacob bow himselfe euen times to his brother Esau , thereby acknowledging him for his superiour and better , Gen. 33. 3. Thus also did Abraham bow himselfe before the Hittites , Gen. 23. 7. And Lot vnto the Angels that came into Sodome , taking them to be but men , Gen. 19. 1. And in this ciuill maner it is lawfull to kneele before Kings and Princes , to testifie our subiection vnto them , and loyall acknowledgement of their preheminence ouer vs vnder God. Diuine worship is the ascribing of Diuinity to the thing we honour , wherby we make it vnto vs some diuine thing aboue the order of any creature . A man may ascribe Diuinity vnto a thing foure waies : first , by attributing the Godhead vnto it , or giuing vnto it such honour whereby he acknowledgeth the same to be God. Secondly , by ascribing vnto it the attributes of God , as omnipresence , omnipotency , to bee most iust , to know all things &c. Thirdly , by accepting and acknowledging it to be the Creator and Gouernour of all things . Fourthly , by acknowledging it to bee the giuer of all good things , the defender and deliuerer from all euill . And to whatsoeuer thing in worship a man ascribes any of these , to the same doth he ascribe Diuinity . This diuine worship doth principally consist in religion and piety ; for by religion , which indeed is Gods worship , and by piety , do men ascribe vnto a thing diuine and religious honour . Diuine worship is two fold : Inward in the mind ; or outward in the body . Inward diuine worship is , whē a man giues his heart & soule to any thing , deuoting thereto the affections of his heart , as loue , feare , ioy , hope , faith and confidence , and that because he conceiueth it to be God , hauing diuine properties , as omnipotency , infinite wisedome , iustice , mercy , &c. or being the Creator and Gouernour of all ; or the giuer of all good things vnto him , and his preseruer from all euill . This deuoting of the heart and soule vnto God with the faculties & affections therof , is the ground and substance of all diuine worship , and indeed can be giuen to nothing but to that which is God , or conceiued of as God. Outward diuine worship is , when a man shall any way bow , prostrate , or cast downe his body to any thing , thereby to testifie , that his mind and heart are deuoted to it : as that hee holds it to be God , to be omnipotent , &c. Creator and gouernour , and his preseruer , and therfore hee doth repose his trust and affiance therein , set his loue , joy , and feare thereon aboue all other things . And heere wee may obserue a difference betweene Ciuill worship and Diuine . By outward ciuill worship we only acknowledge preheminence and superiority in another , in regard of authority , of gifts , age or such like . But by outward diuine worship wee acknowledge diuinity to be in the thing wherto we bow or prostrate our selues . Againe , wee must heere also remember , that outward diuine worship serues onely to restifie the inward , euen to make knowen what thing it is which wee conceiue to be God , and whereto wee haue deuoted the affections of our hearts . Thus we see what worship is , and the kinds thereof . And heere we must vnderstand our Sauiour Christ to meane , outward diuine worship , as if hee should say , Thou shalt religiously submit , bow or prostrate thy body vnto God in praier or thanksgiuing , thereby testifying that thou hast deuoted thy heart and soule vnto him , not onely conceiuing him to be the diuine essence , omnipotent , infinite &c. but also that thou doest rest and relie on him as on thy Creator , who doth blesse thee with all good things and preserue thee from all euill . Besides this worship , Christ doth mention a seruing of God , which being distinguished from worship must needs import some other thing . Seruice in generall , is nothing else but the giuing and performing of obedience to the commandement of another . This seruice is twofold ; absolute , or in part . Absolute seruice is , when a man obeies the commandement of another without any condition or exception , and that not only in body outwardly , but in soule and conscience , in thought , will & affection . And this absolute seruice is proper to God alone , for wee must neuer call his commandements into question , but looke what God commands and as hee commands it , so must we simply and absolutely yeeld obedience thereto , not only outwardly in body , but inwardly in soule and spirit with the powers and faculties thereof , and in all the affections of our heart . Seruice in part , is that which is due to gouernours and superiors from their inferiours in the Lord : for God hath giuen power to magistrates heere on earth to make lawes for the good of ciuil estates , in yeelding obediēce wherunto , their inferiors must doe them seruice ; yet not absolutely , but with restraint , to wit , in the Lord , so far foorth as their commands agree with the wil of God , and crosse not his command . Againe our obedience vnto them is in body and outward conuersation : indeed we must from the heart yeeld seruice and obedience vnto them : but yet the conscience properly cannot bee bound by mens lawes , they only concerne the outward man in speech , gesture and behauiour . Now of these two kinds of seruice , our Sauior Christ speaketh here , of simple and absolute seruice , whereby both soule and body with all the powers and parts thereof yeeld absolute obedience and subiection to the will and commandement of God. Wee see what worship and seruice is heere required : Now wee must obserue the person to whom the same is to be giuen , in these words : The Lord thy God : Diuine worship whether inward or outward , and absolute seruice of the whole man , must be giuen to no creature , Angell or man , be they neuer so excellent , but to the true God alone . The scope and drift of the first and second commandements , is to bind euery man to giue so much to his God , and to beware of giuing the same to any other besides the Lord. And the practise of the good Angell that talked with a Iohn , doth shew the same thing , for when Iohn fell before his feet to worship him , the Angell said , see thou do it not : — worship God. Where we see the good angels do striue for the furtherance of Gods right in these duties , howsoeuer this wicked spirit tempting Christ , doth heerein seeke Gods great disgrace . And thus we may perceiue that Christs applying of this text against Satans temptation is most pregnant ; for Satan requiring of Christ the prostrating of his body before the Diuell , in token that he did worship him as the giuer of those kingdomes which he offered vnto Christ , is iustly repulsed by this text , which bindeth euery man to giue outward diuine worship , whereby the inward worship of the heart is signified , to God alone and not to any creature . Heere then we may learne , that it is not lawfull to giue to Saint or Angel , or any creature whatsoeuer , outward diuine worship or adoration , whereby the inward deuotion of the heart is testified . This text is plaine to the contrary , and the reason we haue heard , because diuine prostrating of the body to any thing , is a testification that we ascribe diuinity vnto it some way ; which without the guilt of idolatrie cannot bee done to any creature : for let a man worship Saint or Angell by praier or thanksgiuing , and therein he doth ascribe vnto them some propriety of the diuine nature , as , to know the heart , to be able to heare , to helpe or such like . The Papists heere say , they doe not thinke the Saints to whom they pray , to be God , neither do they worship them as God. But this will helpe them little : for the Diuell mouing Christ to yeeld vnto him outward diuine worship , neuer meant , that Christ should adore him for God , but onely desired , that by this outward adoration of prostrating his body before him , Christ would acknowledge him to be the giuer of those kingdomes , ( for he durst not be so bold as absolutely to desire to be worshipped for God ) and yet Christ tels him , that outward diuine worship euen in respect of the acknowledgement of such a gift is proper to God alone . And yet the church of Rome do giue vnto Saints , that which the Diuell demands and Christ denies by appropriating it vnto God : for they make seuerall saints deliuerers and protectors from seuerall diseases and dangers : as the Virgin Mary a from shipwracke ; S. Roch b from the pestilence ; Raphael c from sore aies ; d Apollonia from the tooth-ach ; And e Catharine for al maner of afflictions . Yea they make them patrons and protectours of whole countries and kingdomes , as Saint Iames for Spaine ; Saint Denis for France ; Saint Patricke for Ireland , &c. Now sith many a one may giue a kingdome that cannot defend it let all men iudge whether they doe not giue more vnto Saints , than Satan demanded to be acknowledged vnto him by our Sauiour Christ : yea they make them intercessours for the procuring of the sauour of God and life euerlasting : they call the Virgin Mary , the Queene of Heauen , and pray to her , that by the authority of a mother , she would command her sonne to heare their praiers ; which is to make Christ a punie and vnderling vnto her ; which are greater matters then the disposing of earthly kingdomes . Heere they say , that they may do that to the glorious saints in heauen , which is done to earthly Princes ; for men adore them and in their absence fall downe before their chaire of estate . Answ. The adoration giuen to Princes , is but a ciuill acknowledgement of their preheminence : and kneeling before their chaire of estate , is only a ciuil testimony of loyaltie and subiection ; it is not directed to the Princes person being absent , but only serueth to testifie his subiection to that authoritie and power which is set ouer him in the Lord ; there is no diuine propriety ascribed by either of these vnto the person or authority of the Prince . But now in bowing down to pray to Saints , there is religious adoration giuen them , for therein be ascribed vnto them these diuine properties , that they can know the heart , heare and helpe afarre off , pray for them in particular , and such like ; by all which God is robbed of his honour . And though we condemne the Papists for giuing to Saints diuine worship , yet wee must beware of despising the Saints of God in Heauen : for there is due vnto them a threefold honour : first thanksgiuing to God for them , who inabled them by his gifts and graces , to be in their times , speciall instruments of good vnto Gods church . Secondly , we are to carrie a reuerent estimation of them being now in heauen , as of the friends of God and temples of his holy spirit . Thirdly , we are to follow the example of their godly conuersatiōs in the duties of godlinesse : But from giuing vnto them diuine worship we must carefully abstaine . Againe , if the diuine worship of saints be heere condemned , then much more is the worshipping of their reliques : then also is their instituting and obseruing fasting daies and holy daies vnto their saints heere iustly reproued . Neither can our Church heerein be condemned with them , though wee retaine the names of such daies among vs , because it is for another end ; out fasts are meerely ciuill on such daies ; and our holy dayes turned from the adoration of saints to the seruice of God , whereon also our conscience knowes her libertie giuen of God for honest labour in a lawfull calling as neede requires . Further , obserue how Christ heere ioines the worship of God and the seruice of God together : teaching vs not to content our selues with doing the duties of Gods worship , but withall wee must yeeld vnto him absolute seruice and obedience . Men commonly thinke they haue done enough , if on daies appointed they come to the Church and there performe outward worship vnto God in hearing the word , in praier , and receiuing the Sacraments ; these , I confesse be worthy workes if they be well performed : but heerein is the common errour , that when they haue performed this outward worship they make no conscience of absolute seruice , the thing which Christ heere ioines to worship ; they thinke that in their callings they may liue as they list , either idly or vniustly , by fraud and dissembling : but seuer not thou seruice from worship , which Christ hath ioyned together , lest God say vnto thee forthy worship as hee did once to the Iewes a My soule hateth your new moones and your appointed feasts , they are a burden vnto me , &c. What , doth God hate that worship himselfe appointed ? no , but he hares the seuering of it from seruice and obedience wherein they should shew foorth to their brethren , loue , iustice and mercy : he reiects all seruice at their hands , because their hands were full of blood , v. 15. Read Micha . 6. v. 6. 7. 8. The offering of sacrifice was a speciall part of worship vnder the Law , and yet though a man should bring for his sacrifice thousands of Rammes , or ten thousand riuers of oile , nay though he brought his first borne , the fruite of his body for the sinne of his soule , yet all is nothing without iustice , mercy , humbling himselfe and walking with his God , vers . 8. Let vs therefore serue God sincerely in our conuersations , as wee seeme to honour him in duties of religion ; let vs shew the feare of God in our liues ; for worship without seruice , is like the cutting off of a dogs head , or offering swines flesh &c. as I say 66. 3. which is abhomination to the Lord. Thirdly , obserue that Christ addeth only to Moses words , for the better clearing of Moses meaning ; which may serue for our iust defence against the Papists ; they blame vs greatly for teaching that a man is iustified by faith only , saying the word only , is not in any place ascribed to iustification by faith . We answer , in all the old testament this word only is not ioyned to this command , Thou shalt worship the Lord thy God , and serue him , and yet Christ saith , it is written , him only shalt thou serue , because the restraint and inhibition annexed , from giuing this worship and seruice to any other , doth in effect include only ; euen so , though in letters and syllables we doe not find this word only , adioyned to this sentence , man is iustified by faith ; yet because of the exclusion of workes vsually annexed to that phrase , as that , we are iustified by faith without the workes of the Law , Rom. 3. 28. and are iustified freely by his grace , v. 24. and that a man is not iustified by the workes of the Law , but by faith , Gal. 2. 16. hereupon I say we may hold and teach , and that truly , according to the true sense thereof , following Christs example in this place , that the scripture saith , a man is iustified by faith only . Lastly , from this commandement we must learne our duty touching Gods seruice : in word we wil all acknowledge our selues to be his seruants , but if heerin we will approue our selues to be his seruants , we must resolue and labour to yeeld vnto him absolute obedience , as well in hart , mind , will and affection , as in outward conuersation . The end of the ministery of the word is not onely to reforme the outward man , but a to cast downe the inward holds of sinne in the Imagination ; and to bring into captiuitie euery thought to the obedience of Christ. And this is done when after true repentance a man endeuoureth to yeeld vnto God totall obedience , and that from the whole man in soule and body and spirit , not for a time , but continually . VERSE 11. Then the Diuell left him , and behold the Angels came and ministred vnto him . THese words containe the third part of this description of Christs temptation ; to wit , the happie euent and issue thereof , in Christs glorious victory ouer the Tempter ; which is the principall part , wherein consists the maine comfort of Gods church ; for as in temptation Christ stood in our roome and stead , so is this victory not his a lone , but the victory of his Church . This issue conteines two parts . First , Satans departing from him . Secondly , the ministery of good Angels vnto him . For the first , Then the Diuell left him : that is , after that by temptations he could nothing auaile , then he betakes himselfe to flight . In this appeares the vnspeakeable mercie of God vnto his Church , in mitigating , and in due time putting an end vnto the afflictions and temptations thereof ; for the case of Christ the head in this conflict , is the case and condition of all his members . Now heere we see what a gratious issue , the Lord put to these great assaults of Satan ; in due time his enimie flies : and so will the Lord deale in all the miseries of his Church , & children : God promiseth to Dauid concerning Salomon , a that if he sin , hee will chastise him with the roddes of men , and with the plagues of the children of men : that is , with such punishments as he shall be able to beare , but his mercy he will not take from him . The Prophet Habacucke in his complaint against the wrong & violence of the wicked done to the iust , is somewhat impatient towards God for his delay . Hab. 1. 2. 3. Therefore in the vision afterward shewed vnto him , he is bid to waite for deliuerance , for though it tary , yet it shall surely come and shall not stay , Cha. 2. 3. Thus Paul comforteth the Christian Corinthians , God is faithfull , and will not suffer you to be tempted aboue that which ye are able to beare , but will giue an issue with the temptation that ye may be able to beare it ; 1. Cor. 10. 13. a The bodies of the two Prophets who were slaine for the testimony of the Lord Iesus , are suffered to lie in the streetes vnburied , for three daies and an halfe , that is , for some short time ; which being expired , the spirit of life comming from God shall enter into them and reuiue them ; then feare shall take their enimies , but they shall ascend vp to heauen , and their enemies shall see it . All these doe plainly manifest Gods great mercie in giuing a gracious issue to the troubles of his childrē , yea by good experience we may see the truth heereof in the happy issue that the Lord hath put to the most fearefull temptations of sundry in our time , who haue beene exercised therein , some for a yeare or two , other for longer time euen many yeares together , and yet in the end haue sung the song of ioyful deliuerance : it may be some of Gods children beare the Crosse to their dying day , yet the Lord sustains them in it by his grace , and in the end shewes them mercy and peace . Secondly , in this departure of Satan from Christ , we may obserue a notable difference between the first Adam , and the second . The first Adam was tempted and ouercome therein ; Satan preuailed in that conflict , and brings him captiue into his kingdome , hauing spiritually taken possession of him . The second Adam is tempted also , but the Diuell can find no meanes whereby to preuaile with him : the prince of this world commeth , but hath nought in mee , saith Christ , Iohn 14. 30. But after his assault is faine to flie away . Further , in this departure of Christ note two circumstances : when Satan departed , and for how long a time . First , when he departed is noted in this word then , that is after the third temptation ; when Christ in indignation for his blasphemy against God had said , Auoid Satan ; and withall had answered his temptation out of the written word , then he departs . Hence we learne : First , that the best way to vanquish satain is to giue him no ground , but to withstand him manfully at the first : Iam. 4. 7. resist the Diuell and he will flie . Now Satan is resisted , when from our hearts we cast our soules on the promises of God conteined in his word , and in the whole course of our liues pray for strength of grace to stand against all his assaults : whereby wee may see the great error and deceit of those , who accompt of Satans temptations as of fits of melancholie , and thinke they may bee remooued by musicke , merrie company and such like ; but these are no weapons to driue away the Diuell . Secondly , this also shewes their dangerous course who yeeld to Satans temptations for a time , taking their pleasure in their youth , purposing to resist him when they are olde and then to repent : too many take this course , but it is fearefull : for thus doing , they set open al the doores of their heart to the Diuel , and suffer him to take quiet possession , little considering that it is beyond their power to dispossesse him at their pleasure : For indeed heereby they become like to a man that is sick of the dropsie , who the more he drinks , the more he desires ; so hee that willingly giues place to Satans temptation , the more he sinnes , the more he may ; for the longer he is tempted , the more by yeelding is he weakened , & the greater is the danger of his endlesse confusion : therefore learne of Christ to resist betime . Secondly , in this circumstance , note that when Christ rebuketh Satan and bids him auoid , hee departs and is presently gone . Was this any vertue in satan that hee doth thus readily depart at Christs command ? no verily , though he obey , it is not praise worthy : for obedience is two fould , voluntary , and constrained ; voluntary , when the creature doth Gods command without compulsion , thus Adam did before his fail , and all holy ones that are iustified and sanctified doe thus in part in this life : Constrained obedience is , when the creature is made to obey God , wil he nil he . This is like to the obedience of rebels , who being attached and arreigned for their treasons , in suffering are made to obey the Princes lawes . And such was this obedience of Satan , forced vpon him by the powerfull command of Christ , who is Prince and Lord of all creatures . And this is to be marked , that when Christ giues foorth his powerfull command , then Satan must obey whether he wil or not . This is euident by his manifold dispossessions of vncleane spirits , who came foorth at his command , though they accompted him as their tormenter . Now that which heere befals the Diuell , shall one day bee verified of all wicked men ; if they will not now obey God willinglie , while in the ministerie of the word he bids them repent , and beleeue the Gospell ; they shall one day bee compelled , euen at the dreadful day of Iudgement , wil they , nil they , to obey that wofull voice of Christ , Depart from mee yee cursed into euerlasting fire , Mat. 25. 41. In regard whereof , wee must euer be carefull , now in the daie of grace , to yeeld vnto Christ voluntary and cheerefull obedience , vnto all his commandements both of the Law and Gospell , lest one day wee be constrained to obey in going to our endlesse wo : Satan who is a thousand-fold stronger then man , could not resist his power ; how then shall wee that are but dust and ashes stand before so great a God ? This circumstance of time is more fully noted by S. Luke , saying , a and when the Diuell had ended all the temptation , he departed from him : whereby thus much is signified , that look what knowledge , craft , or power the Diuel had , that did he imploy to the vttermost in these temptations before he left our Sauior Christ. Whereby it appeareth that Christ was tempted in the highest degree and measure that Satan possibly could attain vnto : herein did the Diuell shew the extremity of his fraude and malice against Christ ; which further appeares by this , that the Angels of heauen came and ministred vnto him for his comfort ; so as though Satan could not taint the sacred heart of our Sauior Christ with the least spot of sin ; yet in these temptations Christ was troubled with the same forrowes , griefes & vexations , which Gods children vsually feele in their temptations : The consideration whereof serues for speciall vse . First , to keepe all Gods children from despaire in the greatest extremity of their temptations , euen when they shall feele their conscience ( as it were ) set on an Iron racke , and the slashings of hell fire alreadie kindled in their soule : for Christ Iesus the head of the Church was tempted by Satan in the highest degree , so as the Angels came to minister comfort vnto him , and yet he still remained the welbeloued sonne of God ; and so may any of Gods children remaine Gods deere elect , euen then when the violence of Satan shall seem most to preuaile against them . Secondly , this teacheth vs to suppresse all rash iudgment in our selues , of all such as shall bee exercised by Satan in extreame temptations : for oft it will fall out that the conscience of Gods child shall bee so exceedingly tormented in temptation , that hee shall cry out , he is forsaken of God , and shal be damned ; when as indeed he stil remains the deare child of God , as Christ our Sauiour did Gods welbeloued in the deepest assaults of Satan . And therefore the relation published of Francis Spira his desperation , doth inconsiderately taxe him for a cast-away ; considering that nothing befel him in the time of his desperation but that which may befall the child of God : yea our owne land can afford many examples which match Francis Spira , whether we regard the matter of his temptation , or the deepnesse of his desperation , who yet through the mercy of God haue receiued comfort . And therefore in this case Christian charity must euer bind vs to thinke and speake the best . Lastly , Satans departing vpon the ending of these three temptations , giues vs to vnderstand , that howsoeuer the Diuel abound with temptations of all sorts , yet these three are the ground of all , and the most principall temptations that Satan hath ; for in this combate he did his worst , & shewed the violence of his rage and wrath . And therefore it wil needfull for vs to take special notice of them , as also of Christs repulses giuen vnto them , that so wee may be the better armed against them and the like . Thus much for the time when Satan departed . The second circumstance touching his departure is , for how long the Diuel left him , noted by Saint Luke , not for euer , but for a season . Some may say , we doe not find that Satan tempted Christ euer after this , saue only vpon the crosse , where he spotled principalities and powers , Coloss. 2. 15. Answ. The Diuell tempts men two waies : sometime by himselfe , as he did our Sauior Christ in this place and vpon the crosse , and our first mother Eue in the garden , Gen. 3. 1. sometime by men whom hee vseth as his instruments ; thus he tempted Adam by Eue ; and Iob , by the Chaldeans and Sabeans that robbed him , and by his friends who sought to draw him from his integrity , Iob. 27. 5. now though Christ were not often after this tempted immediately by the Diuel , yet by Satans instruments he was many times sore assaulted to the greefe of his heart , as by the Iewes , the Scribes , and Pharisies , Herod , and Pontius Pilate , who required signes of him , mocked and persecuted him . Heere we may see a notable patterne of the state of Gods Church & children in this world , for looke as Christ their head is sore tempted , and then let alone , and yet but for a season , being tempted againe by Satans Instruments ; so fareth it with them , one while they are exercised with outward temptations , and another while with inward assaults ; then through Gods mercy they haue freedome for a season ; but afterward Satan comes vpon them againe , either by himselfe or by his instruments : which must teach vs wisdome in regard of the state of our own Church in particular , town , that we must not dreame of a perpetuall freedome from trials and temptations , howsoeuer through Gods mercie wee haue inioyed admirable peace and tranquillity for many yeares together ; for being a part of Christs mystical body we must looke for the same condition with our head Christ Iesus , who being sore tempted of Satan was left but for a season , and after tempted againe : and therfore wee must resolue our selues vndoubtedly that trials will come ; what way , God only knoweth ; but the winter of affliction will follow our haruest of ioy and peace : and the yearely visitations , by plagues & famine , are symptomes , that is , signes & foretunners of more heauy iudgments , vnlesse we prepare to meete our God in the practise of speedy and vnfained repentance . And as this is the state of our Church in generall , so is it the particular condition of euery Christian , whose life is a continuall intercourse of trouble and peace , and therefore euery child of God must be watchfull against security , and with the end of one assault , ioyne his preparation for a new : This was the state of Christ , and the seruant must not look to be aboue his master . And thus much for the Diuels departure . The second part of the Issue of this conflict is the ministery of the angels vnto Christ ; And behold the Angels come and ministred vnto him . In saying Behold , the Euangelist commends to our consideration the view of a great wonder , to wit , that that person whom the Diuel would haue had to haue worshipped him , is here worshipped and serued of the holy Angels of God. Let no man therefore iudge of himselfe , by that which Satan would perswade him to in temptation ; Christs estate doth now appeare farre different from that which Satan would haue brought him to , & so shall all Gods children find it to bee with them after temptation , if therein they fight manfully after the example of Christ. Touching the ministerie of these Angels , here obserue three points . First , the bond that causeth the good Angels to minister vnto Christ. Secondly , their number . And thirdly , the time of their ministery . I. Point . The bond of their Ministery , is Christs soueraignety ouer the Angels , not onely as hee is God their Creator , but as hee is mediator God and man , euen the man Christ , ( I say not the manhood of Christ ) but Christ ( as I may say ) the man-God , is Lord of all Angels , and they doe him homage and seruice . And though the man-hood of Christ be not Lord of Angels , yet being receiued into the vnity of his God-head , it is thereby exalted aboue all Angels by many degrees . Wherin we may behold the endlesse goodnesse of God , in aduancing our nature , which by sinne was made more vile then al earthly creatures , far aboue the Angels in degree , by reason of this coniunction which it hath with the nature of God in the person of Christ. Now as by this bond the Angels are made ministers vnto Christ , so by vertue of the same , they become ministers to all his true members . Iacobs ladder is thus expounded by our Sauiour Christ : verily , verily , I say vnto you , heereafter shall ye see heauen open , and the Angels of God ascending and descending vpon the son of man. This sonne of man is Christ , who being God and man reacheth from heauen to earth , and from earth to heauen ; to him the Angels minister , and by him they descend to minister to all the saints of God heere on earth . The vse . 1. This teacheth vs to admire the endlesse goodnesse of God vnto his Church and children , not onely in bestowing heauen and earth vpon them , but euen giuing his glorious Angels to become ministring spirits for their protection , defence , & comfort . II. This their ministery , must admonish vs to carry our selues reuerently and holily in all maner of conuersation . If we were in the presence of an earthly Prince , oh how carefull would we be to our behauiour both for words & actions ? Much more then should the presence and attendance of Gods glorious angels , who pitch their tents about vs if we be Gods children , make vs circumspect to all our waies ; and the rather , because their ministery is for our comfort and protection , while wee keepe our selues in the straight waies of God. II. point . Their number . It is not said one Angel , but angels came and ministred vnto him . Indeed when hee was in his Agonie in the garden a little before his passion , a one Angell came and ministred comfort vnto him : so that sometime one , sometime moe attended on him ; euen as the euill spirits come to tempt , sometime one alone , as Satan did heere to Christ , and somtimes moe , as they did when he was vpon the Crosse. And as it befell Christ , so doth it to Gods children , they haue somtime one good Angell to attend vpon them , and sometime many : so likewise haue they sometime one euill spirit to assault them , and somtimes many , as the man in whom the legion was . And heereby falleth to the ground this common opinion , that euery man hath one good Angell and one bad attending vpon him , the one to protect him , the other to tempt him . But this opinion doth not wel stand with the tenour of the scripture , which thus sets out the state of men in regard of his attendance by Angels , that there are somtimes moe about him , and somtime fewer ; whether we speake of good Angels , or of euill spirits . III Point . The time when these good Angels came and ministred vnto Christ , is noted in this word Then ; that is , when the Diuel had done all he could against our Sauiour Christ : they came not in the time of his assaults , but when Satan had ended his temptations and was gone . There is no doubt , but the good Angels were alwaies about our Sauior Christ attending on his blessed person , but at this time it is like they tooke vpon them some visible shape , that so their ministery might be the more comfortable vnto him ; as it is like , the diuel appeared in some shape for Christs greater terrour in his temptations . In this circumstance of time , we may obserue a worke of Gods prouidence which he pleaseth to exercise in the time of temptation vpon his owne children ; to wit , for a time to hide his mercy from them , withdrawing the sensible feeling of his fauour . Thus he dealt with his beloued some Christ Iesus , during the time of Satans violent temptations he concealed from him the sensible assistance of the ministerie of his Angels , they shew not themselues till Satan is departed . And so fareth it many times with Gods deere children vpon whom he bestowes the good graces of his spirit , as a nourcing-mother to try the affection of her childe , will sometime hid her selfe from it , leaue it alone , and suffer it to take a knocke or a fall ; so wil the Lord leaue his children to themselues & conceale from them the signes of his fauour , suffering them to be buffered in temptation for a time , that they may find thereby what they are in themselues without Gods grace , and by feeling the bitternesse of that estate , the more to hunger and thirst after his grace and fauour , the more ioifully and thankfully to embrace it when it is renued , and the more carefully to keepe it all the daies of their life . What made Dauid to accompt so highly of the courts of Gods house , as that he esteemed the silly a birds happy that might build their nests by Gods altar , but his banishment thence , by the persecution of Saul wherin hee was constrained to remaine in b Meshech , and to dwell in the tents of Kedar ? And so when the people of God were in Babell , remembring Zion they wept ; oh then , b let my right hand forget to play , if I forget thee O serusalem ; let my tongue cleaue to the roofe of my mouth if I prefer not Ierusalem to my chiefe ioy . But vnto many this doctrine of temptations will seeme to small purpose , nay altogether needlesse , for that they neuer felt any such conflicts with the Diuell , they defie him from their harts , and they trust to God neuer to be troubled with him : this is the common estate of most men ( those onlie excepted who haue felt how hard a thing it is truly to repent and beleeue ) thus to blesse themselues in a carnall peace ; but sillie soules , they know not their owne hearts nor the fearfull case in which they stand ; for all the true members of Christ must be made conformable vnto their head ; now he was consecrated the prince of their saluation through afflictions , Heb. 2. 10 : his soule was heauie vnto the death , before he could finish the worke of our life : yea he is tempted by Satan before he is comforted by the Angels ; those therefore that were neuer tempted haue yet no fellowship in his afflictions , they haue not begunne any conformitie with Christ , so as it is like they are still bondslaues vnto Satan , for if they had escaped out of his snare , they should feele his assaults to get them in againe : in regard heereof the childe of God is constrained to buckle hard with Satan in temptation , and to pray many a time to be deliuered from his buffeting . And indeed howsoeuer for the present this be not ioyous , yet they may count it exceeding great gladnesse , as the c Apostle saith , not onely for this triall of their faith which bringeth forth patience , but also because herein they become like vnto Christ in his humiliation , which may giue them assurance that they shall be like him in glorie : d for if we be dead with Christ we shall also liue with him , and if we suffer we shall also raigne with him . Adde further that these men that neuer felt the assault of Satan , are as yet vnder a most fearfull iudgment of God in hardnesse of heart . When Christ sedde fiue thousand men with fiue loaues and two fishes , e he distributed it by the hands of his disciples ; But after it is said , they perceiued not this matter of the loaues , and this reason is rendred , because their harts were hardned , vers . 52. And so it is with them that neuer feele the temptations of Satan , for he goeth about continually like a roaring Lion seeking whom he may deuoure , as they whose hearts are not hardned do well perceiue . To conclude therefore , let these men who yet neuer felt in themselues these assaults of Satan , vnfainedly endeuour to change the course of their liues by the practise of true repentance in eschewing euill and doing good ; let them giue themselues sincerely to the exercise of praier for the remouall of their stony hearts , and the renuing vnto them hearts of flesh , let them heare the word and doe the same ; and then they will shortly sing another song , to wit , that whosoeuer will liue godly in Christ Iesus must suffer temptations and be assaulted by the Diuell ; and then will they finde that this doctrine is needfull , yea they wil blesse God for this worke of his spirit that caused these temptations of Christs to be so particularly recorded , with his happy issue and victory ouer them all , not only for himselfe but for all his members , that in their temptations they may looke vnto Iesus , lest they should faint in their minds , for in that he suffered and was tempted he is able to succour them that are tempted , Heb. 2. 18. ROM . 16. 20. The God of peace shall tread Satan vnder your feete shortly . The grace of our Lord Iesus Christ be with you . Amen . ERRATA . PAg. 4. c. 1. ● reade , Iob. 36. 5. pag. 18 col . 1. marg . reade , Mark. 1. 24. 25. pag. 21. c. 2. lin . 15. reade , bodily substance of . pag. 25. the number is 19. for 25. pag. 30. c. 1. marg . reade , Ezek. 18. 27. pag. 32. c. 1. marg . reade , Nehem. 8. 8. pag. 43. in the title , reade , Mat. 4. 10. pag. 47. c. 1. l. 50. reade , despising . A Table of the places of Scripture here cited : The first number notes the Chapter , the second the verse , the third the Page : the letter ( c ) the Columne . Genesis . Chap. Verse . Page . 2 18 6. c. 2. 3 1 7. c. 1. & 51. c. 1.   4 9. c. 1.   5 28. c. 2.   6 37. c. 2.   15 17. c. 1. 4 13 11. c. 2. 19 1 45. c. 1. 22 1 7. c. 2. 23 7 45. c. 1. 24 63 7. c. 1. 33 3 45. c. 1. Exodus . 2 15 2. c. 2. 4 11. 12. 6. c. 1. 12 23 31. c. 2. 17 7 33. c. 2. 34 28 10. c. 1. 35 30. 31. 6. c. 1. Leuit. 24 14 43. c. 1. 26 26 21. c. 2. Numbers . 11 29 3● c 2. 14 22 34. c. 2. Deut. 6 13 44 c. 1.   14 44. c. 2.   16 32. c. 1. & 33. c. 1. 8 3 20. c. 1. 13 1 37. c. 1.   6-9 . 43. c. 2. 34 1. 2. 36. c. 1. Iosua . 5 14 40. c. 1. Iudges . 6 17 34. c. 1. 20 26 10. c. 1. 1. Samuel . 7 6. 10. c. 1. 10 9. 5. c. 1. 17 45. 6. c. 1. 18 9. 11. 2. c. 2. 26 7 19. c. 2. 28. 14 37. c. 1. 30 6 22. c. 2. 31 13 10. c. 1. 2. Samuel . 7 14 48. c. 2. 11. 2 38. c. 1. 23. 16 35. c. 1. 1. Kings . 1 39 40. c. 1. 17 14 23. c. 1. 19 8 10. c. 1. 21 9. 10 43. c. 1. 22 22. 3. c. 1. & 41. c. 1.   31. 3. c. 1. 2. Kings . 2 11 3. c. 2. 6 17 40. c. 2. 19 1 43. c. 1. 20 8 34. c. 1. 1. Chron. 10 12 10. c. 1. Nehem. 8 8 32. c. 1. Hester . 4 16 10. c. 1. Iob. 1 7 39. c. 2.   12 4. c. 1. & 29. c. 2.   19 25. c. 1. 2 3 9. c. 1. 13 15 23. c. 1. 23 10 31. c. 2. 27 5 51. c. 1. 29 6 23. c. 1. 31 1 37. c. 2. 36 5 4. c. 1. Psal. 15 4● 39. c. 2. 19 13 28. c. 1. 27 8 4. c. 1. 34 8 34. c. 1. 37 5 34. c. 1. 42 3 43. c. 1. 78 18. 19. 7. c. 2. & 33. c. 2. & 34. c. 1.   22. 33. c. 2.   30. 31. 22. c. 1.   41. 34. c. 1.   71. 72. 5. c. 1. 84 1. 2. 3. 53. c. 1. 91 11 30. c. 1. & 31. c. 2. 95 9 33. c. 1. 101 7 43. c. 1. 105 16. 17. 31. c. 2. 119 11 19. c. 2.   37 37. c. 2.   71 31. c. 2. 120 5 53. c. 1. 137 1. 5. 6. 53. c. 1. 147 18. 20. c. 2. Prou. 1 10 5. c. 1. 4 23 37. c. 2. 10 19 31. c. 1. 13 20 5. c. 1. 16 3 23. c. 1. 19 27 43. c. 2. 22 24 5. c. 1. Eccles. 4. 10 6. c. 2. 9. 2 25. c. 1. Isai. 1 14. 15. 47. c. 2. 3 1. 21. c. 2. 7 11. 12. 13. 34. c. 1. 11 6. 7. 8. 11. c. 1. 30 21 28. c. 2. 37 36 40. c. 2. 40 3 11. c. 1. 66 3 ●8 . c. 1. Ierem. 13 4 24. c. 1. Ezek. 8 3 24. c. 1. 9 4. 6. 31. c. 2. 18 27 30. c. 1. 40 2 36. c. 1. Daniel . 4 22 40. c. 2. 10 2. 3. 10. c. 1. Hosea . 4 1. 2. 19. c. 2. Micha . 6 6. 7. 8. 48. c. 1. Habacuck . 1 2. 3. 49. c. 1. 2 3 49. c. 1. Haggai . 1 6 21. c. 2. Zacharie . 3 1 3. c. 1. & 26. c. 2. & 41. c. 1. 13 4 37. c. 1. Malac. 3 10 33. c. 1.   15 34. c. 2. Matth. 5 21 25. c. 2. 7 24. 25. 14. c. 1. 8 23. 24. 2. c. 2.   32 4. c. 1. 12 38 34. c. 1. 13 39 41. c. 1. 15 22 24. c. 2. 16 23 13. c. 2. & 43. c. 2. 17 15 14. c. 2. 23 13. 14. 25. c. 2. 25 1. 2. 28. c. 1.   41 50. c. 1. Marke . 1 12 3. c. 2.   17 5. c. 2.   24. 25. 18. c. 1. 5 5 6. c. 2. 6 41. 52. 53. c. 2. 15 32. 28. c. 2. Luke . 2 52 6. c. 1. 4 1 3. c. 1. & 5. 2.   3 11. c. 2. & 18. c. 1.   5 38. c. 1.   13 50. c. 1. & 51. c. 1. 5 16 7. c. 1. 9 23 24. c. 1. 11 16 34 c. 1.   42 28. c. 2. 12 19 22. c. 1. 13 16 24. c. 2. 16 19. 20. 23. c. 1. 18 22 7. c. 2. 21 34 10. c. 1. 22 31 3. c. 1.   43 52. c. 2. 23 8 28. c. 2.   42 30. c. 1. Iohn . 1 1 20. c. 2.   51 52. c. 1. 3 16 35. c. 2. 4 44 52. c. 1. 6 53 12. c. 1. 8 44 13. c. 1. 13 27 8. c. 1. 14 30 49. c. 1. 16 22 16. c. 1. Acts. 4 13 5. c. 1.   24. 25. 3. c. 2. 8 21. 35. c. 2.   39. 40. 3. c. 2. 9 9 10. c. 1. 13 10 9. c. 2. 13. c. 2. 15 10 34. c. 1. 16 17. 18. 18. c. 1. 20 22. 4. c. 2. 27 33 10. c. 1. Rom. 3 24 48. c. 1.   28 48. c. 1. 6 1 27. c. 2. 8 14 4. c. 1. 1. Cor. 2 5 33. c. 1. 4 9 4. c. 1. 10 13 4. c. 1. & 49. c. 1.   20 42. c. 1. 2. Cor. 1 4 3. c. 1. 2 7. 11. 28. c. 2.   11 31. c. 1. 3 6 5. c. 1. 4 4 42. c. 1. 10 4. 5. 48. c. 2. Galat. 2 16 48. c. 1. 5 25 39. c. 2. Ephes. 2 2 9. c. 1. 4 13 28. c. 1.   27 18. c. 2. 6 11 2. c. 2.   17 19. c. 1. Philip. 3 8 16. c. 2. Coloss. 1 10 5. c. 2. 2 14. 15. 13. c 2. & 51. c. 1. 1. Thessal . 2 18 41. c. 1. 3 5 12. c. 2. 1. Tim. 3 6 9. c. 1. 4 1. 3. 41. c. 2.   7 13. c. 1. 6 9 22. c. 1.   17 22. c. 2. 2. Tim. 2 11. 12. 53. c. 2. Hebr. 1 2 20. c. 2. 2 10 53. c. 1.   17. 18. 9. c. 1. & 54. c. 1. 11 6 13. c. 1. Iames. 1 2 4. c. 2. & 53. c. 2.   13 7. c. 2. 3 14. 15. 9. c. 1. 4 7. 13. c. 1. & 18. c. 2. & 49. c. 2. 1. Pet. 1 25 20. c. 2. 2 9 5. c. 2. 4 17 31. c. 2. 5 7 23. c. 1.   8 9. c. 1. 13. c 1. 2. Pet. 1 5. 16. c. 1.   10 16. c. 1. & 28. c. 1. 2 8 43. c. 1. 1. Iohn . 4 1 29. c. 2. Iude. 0 4 27. c. 2. Reuela . 2 10 41. c. 1.   13 5. c. 1. 11 8. 9. 10. 49. c. 1. 12 3. 4. 3. c. 1.   9 9. c. 1.   10 19. c. 1. 13 11 40. c. 2. 16 13. 14. 41. c. 1. 18 4 26 c. 2. 19 10 46 c. 1. A Table of the speciall points to be obserued in this Exposition : The first number notes the Page , the second the Columne : ( b ) notes the beginning of the columne , ( m ) the middle , and ( e ) the end . A ADoption , Satan would driue vs from assurance of our Adoption . 16. 1. b. We must specially labour for assurance of our adoption . ibid. m. Affections : how to moderate them in all estates . 23. 1. b. Alleaging of Scripture ; Christ and his Apostles therein respected the true meaning therof . 44. 2. e. In alleaging scripture they expound it . 44. 2. b. Ministers should be carefull not to wrest it in their allegations . 31. 1. m. Ambition , a bait for Satan in the subuersion of kingdoms . 40. 1. b. Angels : The bond their ministery vnto Christ and his children . 51. 2. e. Their number that doe minister vnto men . 52. 2. b. Each one hath not a good Angell and a bad . 52. 2. m. B Baptisme : why Christ was baptized . 1. 2. m. Blasphemers : how wee should behaue our selues towards them . 42. 2. e. Blasphemers of God ought to die . 43. 1. e. Boasting : vaine boasting ought to be auoided . 40. 2. e. C Calamity : Gods children haue specaill protection in common calamities . 31. 2. m. Callings A man must not leaue his calling for the trouble thereof . 4. 2. e. Men set apart for speciall callings are other men . 5. 1. e. Christians should walk worthy their calling of grace . 5. 2. m. Whom God calleth hee fitteth thereto . 6. 1. m. Carking care , how auoided . 22. 1. e. Cary : Satan may carry men in the aire . 24. 2. m. Yea God children . 36. 2. m. Christstemptation : The time when 1. 1. e. He was led by the spirit to be tempted . 3. 2. b. How he went furnished to be tempted . 3. 2. e. Christ was tempted in the highest degree that Satan could . 50. 1. e. Church : no iudge of scripture . 32. 2. e. Euery one ought to seeke the good of Gods church . 41. 2. b. Church militant in this world , as in a wildernesse . 11. 1. e. It hath entercourse of temptations . 51. 1. e. Comforts to Gods church : Christs power in subduing Satan , in his humility . 19. 1. b. Christ moderates their afflictions and temptations . 48. 2. e. Company : none ought to thrust himselfe into bad company . 5. 1. b. Contentation in extreame misery ; how gotten . 22. 2. m. D Danger : no man must runne into danger without a calling . 4. 2. b. Deferring of resistance to Satan very dangerous . 49. 2. m. Desert : see wildernesse . Desertion : of Spirituall desertion . 52. 2. e. Despaire : how Satan works it in a guilty conscience . 38. 1. b. Comfort against despaire . 50. 2. b. Diuell , see Satan . Diligence in our calling hath special prerogatiue . 32. 2. b. Diuinity , ascribed to a thing foure waies . 45. 1. m. Doctrine : Carnall men neglect Christs doctrine , but affectmiracles . 28. 2. m. E England Gods true church . 25. 2. b. Enticers to idolatrie : how to be respected . 43. 2. b. How to be auoided . 44. 1. m. F Faith : Satan seekes especially the ruine of our faith . 15. 2. m. Fasting : three kinds of fasts . 9. 2. e. How long a man may fast , and yet liue . 10. 1. e. Why Christ fasted forty daies . 10. 2. b. Lent-fast misfounded on Christs fast . 10. 2. e. Filled : Christ was alwaies filled with the Spirit . 5. 2. e. yet hee increased therein . 6. 1. b. Food and raiment : How to Consider rightly thereof . 21. 2. b. We ought to sanctifie it vnto vs by praier . 22. 1. b. Francis Spira too rashly iudged a castaway . 50. 2. e. G Gainsaying of Gods truth a property of Satan . 17. 2. m. Godhead of Christ infringed by satan . 17. 1. e. And by his followers . ibid. 2. b. Guide : Gods spirit must guide vs in euery thing . 4. 1. b. H Holy daies obserued to the honour of Saints vnlawfull . 47. 2. m. Holinesse of Christs humane nature . 3. 2. e. No holinesse of place on earth can debarre Satan from tempting . 26. 2. m. Hunger : Christ was an hungred . 12. 1. m. and why . ibid. e. I Idolatrie : Satan seekes to bring Christ to commit it . 38. 2. m. Hereby he seekes the ruine of religion . 41. 1. m. Ierusalem , why called the holy city . 25. 1. e. Ignorant persons should labour for knowledge in Gods word , 19. 2. e. Iudgement : Rash iudgement against men that are tempted by Satan vnlawfulll . 50. 2. m. and deceitful . 51. 2. e. Iustification by faith onely . 48. 1. m. K Kingdomes : Satans enmity to Christs kingdome . 39. 1. e. Satan knowes all worldly kingdomes and the policies thereof . 39. 2. e. How hee seekes the ruine of worldly kingdomes . 40. 1. b. Earthly kingdomes are preserued from Satans malice by Gods prouidence . 40. 1. e. Kneeling before a chaire of estate 47. 1. m. L League ; some doe make a league with Satan . 42. 2. b. Led : how Christ was led to be tempted . 3. 2. b. Life of a Christian a continuall intercourse of temptations . 51. 2. b. Limite not God in thy praiers . 34. 1. b. Lying ; Satans sinne . 40. 2. e. M Magicians may shew strange representations . 37. 1. e. Masters of families should be especially zealous against blasphemers . 43. 1. e. Meanes neglected , a tempting of God. 34. 2. e. Melancholy Satans bait . 14. 2. m. Ministers especially must looke for temptations . 3. 1. b. It is good for them to be tempted ; and why . ibid. e. They ought to get sound knowledge in the text of Scripture . 30. 2. m. And be wary of wresting any text . 31. 1. m. Monasticall life not warrantable by Gods word . 7. 1. m. O Obedience absolute must be giuen to God. 48. 2. b. And voluntary . 50. 1. m. Occasions of sinne must be watched against . 12. 1. b. P Papists are Idolaters . 46. 2. e. And 47. 1. b. Papists tempt God in looking now for miracles . 34. 1. m. They sacrifice to Satan in their Masse . 42. 1. m. Pope of Rome that beast comming out of the sea . 40. 2. m. Presumption : Satan seekes to carrie men thereto . 27. 2. b. Promises ; who may wait for Gods promises . 35. 2. b. Men lauish in promising are like to Satan . 39. 2. m. Two rules to be obserued in promising . ibid. Prouidence ; how to acknowledge Gods prouidence aright . 23. 1. m. R Religion : two rules for the triall of religion . 41. 2. e. Religion of Iew , Turke and Papists are worships of Satan . 42. 1. m. Disswaders from religion are Satans children . 9. 2. b. and tempters . 13. 1. c. Reliques ought not to be worshipped . 47. 2. b. Rome is spiritual Babylon , and now no church . 25. 2. e. S Saints made deliuerers from diseases and dangers , by Papists . 47. 1. b. and protectors . ibid. Saints must bee honoured three waies . 47. 1. e. Satan an accuser three waies . 9. 1. m. his boldnesse in clayming Gods right . 39. 1. b. he makes men to rely on him for outward things . 39. 1. m. Satans sophistry with Christ. 15. 1. e. His malice is restrained , 29. 1. e. His power ouer the bodies of Gods children . 24. 2. e. Satan seekes earnestly to keep men from scripture . 30. 2. e. He seeks to bring men to worship him . 41. 2. e. Hee tempts by himselfe and by his instruments . 51. 1. m. Hee is vanquished by present resistance . 49. 2. b. His speed in doing his enterprises . 38. 1. e. Scriptures sufficient to expound themselues . 32. 1. e. And to vanquish Satan . 43. 2. e. To mince the scriptures a satanicall property . 30. 1. e. To search them a christian duty . 30. 2. b. Senses ; all our senses ought to bee well ordered , especially seeing and hearing . 37. 2. b. Seruice generally described . 45. 2. e. Absolute seruice due to God only . 46. 1. e. Seruice in part . 46. 1. b Our seruice to God must bee ioined to his worship 47. 2. m. Sinne ; why it so abounds . 19. 2. m. To keepe a course in sinne is to tempt God. 34. 2. m. Slandering a satanicall practise . 9. i. e. Spirits ; to try the spirits . 29. 2. e. Of abode in places haunted by euill spirits . 4. 2. e. T Temperance needfull in the vse of Gods creatures . 21. 2. e. Temptation : each Christian must looke for temptation . 1 2. e. The state of those the neuer felt temptation 2. 1. m. & 53. 2. b. Each one entring a speciall calling must look to be tempted . 2. 2. m. Temptations come not by chāce , or by the will of the Diuell , but by Gods especiall prouidence . 4. 1. m. The issue of temptation is good to Gods children . 4. 1. e. Temptations on the right hand most dangerous . 38. 1. b. Duties of Gods children in respect of Satans temptations . I. To prepare for them in the day of peace . 13. 2. e. and that daily . 36. 1. m. II. To obserue our inclinations and bodily infirmities . 15. 1. b. III. Giue Satan no credit though he speake a truth . 18. 1. m. IV. Be resolute the resisting . 18. 2. m. yea , resist presently . 49. 2. b. V. Vpon victory in one temptation prepare for a new . 23. 2. e. & 51. 2. b. VI. Do nothing he perswades thee vnto , though good in it selfe . 24. 2. b. VII . Reason not with Satan , but hold fast to Christ. 43. 2. m. VIII . Despaire not though Satan tempt neuer so violently . 50. 2. b. Tempter : Satans title and why . 12. 2. e. Tempting : how God tempteth . 7. 2. b. How man tempteth God. 7. 2. b. & 33. 1. e. fiue waies . 33. 2. e. How the Diuell tempteth man. 7. 2. m. His policy in tempting ; he insinuates himselfe by degrees . 11. 2. m. He chuseth fit time . 13. 2. m. Hee grounds his temptation on something in vs. 14. 1. m. hee speaks some truth to ouerthrow another . 18. 1. m. Hee can cunningly turne himselfe from one extreame to another . 28. 1. e. hee will mince the scripture for his aduantage . 30. 1. m. he shews the profit and delight of sinne . 37. 2. e. and hides the miserie thereof . ibid. 2. e. How Satan tempted Christ. 7. 2. m. in the highest degree 50. 1. e. Wherein Christ differed from man in his temptations . 8. 1 m. Why Christ was tempted . 8. 2. m. Gods dearest children may bee tempted . 9. 1. b. Thoughts ; euill thoughts twofold . 8. 2. b. A ground of comfort against blasphemous thoughts . 8. 1. e. V Visions : Diabolicall visions bee of two sorts . 36. 2. e. Vnbeliefe : Satan sought to bring Christ thereto . 16. 2. e. and so endeuoureth to do with men . ibid. W Watch against temptations & why . 13. 1. b. Wildernesse : Why Christ chose a wildernesse to be tempted in . 6. 2. b. Satan delights in deserts . ibid. e. Wild beasts ; why Satan conuersed with them . 11. 1. b. Wisards ; seeking to them a vile practise of vnbeliefe . 17. 1. b. Witchcraft ; whether it may be fall a true beleeuer . 25. 1. b. Word , taken diuersly in scripture . 20. 2. b. Gods powerfull word distinguished . 20. 2. e. How man liues by Gods word . 20. 2. m. Gods word well guided is the best weapon against Satan . 19. 1. m. To depriue Gods people of his ward a great iniurie . 19. 1. e. Neglect of the word feareful . 19. 2. b. World , the hopes hereof are great enemies to religion , 38. 2. m. Worldings worship the Diuell , 42. 1. e. Worship described generally . 44. 2. e. Ciuill worship . ibid. Diuine worship . 45. 1. m. due onely to God. 46. 1. e. Inward worship . 45. 1 e. outward worship . ibid. 2. b. Difference betweene ciuil worship and diuine . 45. 2. b. No creature must haue diuine worship . 46. 2. m. Z Zeale against blasphemers ought to be in all Christians . 43. 1. b. FINIS . Notes, typically marginal, from the original text Notes for div A09463-e160 a Reuel , 12. 7. b Dan. 12. 1. c Reuel . 12. 12. d Reuel . 3. 20. e Reu. 12. 12. f Reu. 3. 18. g ● Iob. 2. 27. e Ephes. 6. 12. i 2. Cor. 11. 14. k Ioh. 8. 4● . m Iob. 1. 7. n 1. Pet. 5. 8. o Luc. 12. 19. p 2. Cor. 4. 4. q Ioh. 14. 30. r Ephes. 2. 2. s Luk. 11. 21. t 2. Sam. 13. 28. u Ephes 2. 3. x Gen 4. 8. a Ioh. 13. 2. b Ren. 12. 10. c 1. Pet. 5. 8. d Act. 13. 8. e Iob. 14. 22. f Ioh. 12. 31. g 2. Co● . 2. 11. h Ioh. 3. 16. i Heb. 2. 16. i Vers. 14. k Act. 26. 18. l Ephes. 4. 15. m Iud. 20. n 1. Pet. 1. 5. o Num. 21. 6. p 1. Sam. 15. 2. q Coloss 2 15. Heb 2. 14. r Hebr. 2. 7. s 1 phes . 1. 20. t 1. Cor. 15. 25. u Rom. 16. 20. x Ephes. 6. 10. y 1. Sam. 17. 49. z Rom. 15. 4 a Iudg. 7. 17. Aenead . 9. Notes for div A09463-e1420 Mat. 3. Mat. 4. 1. a Psa. 34. 19. b Mat. 4. 3. c Mat. 4. 6. d Mat. 4. 11. e 1. Pe. 2. 21. f 1. Pet. 5. 8. g Ioh. 15. 20 h 1. Cor. 12. 26. i Ioh. 15. 20. k Act. 14. 21 l Heb. 2. 10 m Luk. 24. 26 a Mat. 2. 14. b Mat. 3. 16. 4. 1. c Ioh. 7. 1. d Luk. 11. 15. e Ioh. 12. 27. f Ioh. 18. 28 g Luk. 23. 11. h Luk. 23. 24. i Mat. 27. 27. k Mat. 27. 39. l Mat. 28. 15. m Luk. 11. 16. n Act. 9. 4. a Gen 22. 1. b Iob. 1. 18. c 1. Kng. 10. 1. d Ex. 17. 3. e 1. Tim. 4. 10. f 2. Sa. 11. 4. g 1. Sa. 18. a Gen. 21. 9. b Gen. 27. 41. c Mat. 20. 23. d Mat. 10. 24. Reasons why God doth afflict his children . e Ec. 3. 10. f Psal. 119. 67. g Luk. 22. 31. h Psal. 119. 71. i Psal. 39 9 40. 1. k Ge. 42. 21. l Lam. 5. 11. m Deu. 32. 15. n 2. Tim. 4. 7. o Ioh. 6. 33. p Act. 12. 7. a He. 12. 7. b 2. Pet. 2. 5. c 2. Cor. 1. 6. d Ruth . 2. 8. e Ruth . 1. 20. f Ioh. 1. 5. g Exod. 14. 11. h Dan. 6. 16. 22. i 2. King. 6. 16. k 2 King. 6. 15. m Iam. 1. 12. Ioh. 5. 17. a Pro. 3. 11. b Mat. 4. 2. c 2. Tim. 3. 12. d Psal. 119. 71. e Ps. l. 1. 4. f 2. Cor. 4. 17. g Phil. 1. 29. h Act. 14. 21. i Pet. 1. 5. k Ge. 22. 9. l Psal. 37. 37. m Ps. 126. 5. n Isa. 38. 10. o Hos. 5. 15. p Luke . 24. 26. q Ecc. 1. 2. a 2. Sam. 24. 17. b Ge. 39. 9. c Act. 2. 2. d Phi. 3. 10. e Da. 3. 17. f Exod. 15. 1. g 1. Pet. 1. h Mat. 7. 7. i Iob. 21. 27. k Hab. 2. 3. l Iob. 2. m 1. Sam. 17. 37. n 1. Sa. 18. 27. o 1. Sa. 21. p Gen. 7. q Gen. 19. r Gen. 33. s Gen. 41. 14. a Exod. 9. b Exod. 12. c 1. Sa. 19. d 1. King. 21 e 2. King. 6. f 2. King. 5. g Isa. 38. h Dan. 3. i Dan. 6. Saint Andrewes in Norwich . k Mat. 6. l Act. 5. m Mat. 4. n Ro. 4. 21. o Ioh. 5. 9. p Ioh. 6. 12. q Mat. 4. 7. t Mat. 4. 11. Dan. 5. a 2. Tim. 1. 18. b 1. Sam. 309. c Hos. 6. 2. d Psal. 30. 5. e Psal. 58. 11. f M●ca . 7. 8. g Act. 28. 3. h Ps. 37. 24. a Psal. 25. b Iob. 5. c 1. Sam. 1. 8. d Iob. 16. 2. e Ruth . 1. 16. f Ecc. 41. 1. g Luk. 16. 26. h Isa. 37. 2. i Luk. 23. k Phil. 3. 20. l P●●l . 137. m Zac. 4. 6. n Mat. 8. 24. a Iud. 17. 4. b 1. Sam. 14. c Ioh. 8. d Exo. 14. e 1. Sam. 17. 52. f Mat. 2. 20. g Gen. 41. h Gen. 31. i Iob. 41. 12. k 1 Thes. 4. 18. a Ioh● . 22. The Golden chaine . The Earle of Bedford . The Countesse of Bedford . The Countesse of Cumberland . Pro. 10. 7. Notes for div A09463-e3720 Euery Christian must looke to be tempted . The state of those that were neuer tempted . Men set apart for some speciall calling must looke for temptation . a Exod. 2. 15. b 1. Sam. 18. 9. 11. c Mat. 8. 23. 24. 1 Reason why . Ministers specially must looke for temptations . It is good for Ministers to be tempted . c 2. Cor. 2. 11. d 2. Cor. 1. 4. e Act. 4. 24. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 2. King. 2. 11. b Act. 8. 39. 40. c Luk. 4. 1. d Mark. 1. 12. The holines of Christs manhood . Temptations come not by chance . e Iob. 1. 12. f Mat. 8. 32 , a Act. 20. 22. Quest. Of abode in places haunted by euil spirits . b Pro. 13. 20. c Pro. 1. 10. d Pro. 22. 24. e Psal. 78. 71. 72. f Acts 4. 13. g 2. Cor. 3. 6. Vse . h Colos. 1. 10. a Exo. 4. 11. 12 b 1. Sam. 17. 45. c Exod. 35. 30. 31. Why Christ chose a desert for this combate . a Mark. 5. 5. d Eccles. 4. 10. c Gen. 2. 18. d Luk. 5. 16. a Ioh. 13. 27. Similitude . Reasons why Christ was tempted . b Apoc. 12 9. c 1. Pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1. Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Act. 13. 10. Three kinds of fasts . f Luk. 21. 34. g Iudg. 20 26. 1. Sam. 7. 6. h 1. Sam. 31. 13. 1. Chro. 10. 12. i Exod. 34. 28. k 1. King. 19. 8. l Act. 27. 33. m Iubart . Parad . 2. decad . 1. Reasons why Christ fasted fortie daies . Antepaschale Ieiunium . * Zanch , deredempt . l. 1. cap. 19. in the side quadrag . Iéiunio . a Isay 40. 3. b Luk. 4. 2. 3. c Gen. 4. 13. Ioh. 6. 53. Reasons why Christ was an hungred . Satans preparation . Vse 1. a 1. Tim. 4. 7. Satans policie in tempting . b Coloss. 2. 14. 15. Satan grounds his temptations on something in vs. a Mat. 17. 15. Satans Sophistrie . Satan seeks the ruine of our faith . Satan seekes to depriue vs of assurance of adoption . Phil. 3. 8. Satan would bring Christ to a practise of vnbeliefe . a Gen. 3. 15. Satans policie in tempting . Satan speakes some trueth to ouerthrow another trueth thereby . a Mark. 24. 25. b Act. 16. 17. 18. c Luk. 4. 3. d Ephes. 4. 27. e Iam. 4. 7. * Deutr. 8. 3. f Reu. 12. 10. The written word our best weapon against Satan . g Ephes. 6. 17. 1. Sam. 26. 7. Word in scripture notes diuers things . Gods powerfull word distinguished . a Leuit. 26. 26. b Isai 3. 1. c Hag. 1. 6. a Luc. 12. 19. b 1. Tim. 6. 9. c 1. Sam. 30. 6. d Iob. 13. 15. e 1. King. 17. 14. f Luk. 16. 19. 20. g Iob. 29. 6. h Prou. 16. 3. * Ps. 91. 11. 12. * Deut. 6. 16. a Luk. 9. 23. b Ier. 13. 4. c Ezek. 8. 3. Rule . Do nothing Satan perswades thee to in temptation . Satans power ●uer mens bod●●● if God permit . a Eccles. 9. 2. Rome is Spirituall Babylon . 2. Vse . a Zak. 3. 1. Satan seeks to cary men to presumption . a Rom. 6. 1. b Iude 4. a M●tth . 25. 1. 2. &c. Satans cunning in tempting . a 2. Cor. 2. 7. 11. b Luk , 23. 8. Satans malice restrained . Iob. 1. 12. a Ezek. 18. 17. b Luk. 23. 42. Satans mincing of the word of God. a Num. 11. 29. a Prou. 10. 19. a Vers. 11. 1. Pet. 4. 17. b See Iob. 23. 10. Ps. 119. 71. Scriptures are sufficient to expound themselues . a Deut. 6. 16. b Ezra . 8. 8. Deut. 6. 16. To tempt God. a Psalm . 95. 9. God is tempted fiue waies . a Exod. 17. 7. b Psal. 78. 41. c Isai. 7. 11. 12. 13. d Num. 14. 22. a Ezek. 40. 2. b Deut. 34. 1. 2. &c. Satan may haue power ouer the bodies of Gods children . Of Diabolicall visious . a Sam. 28. a Gen. 3. 6. Looke well to seeing and hearing . b Prou. 4. 23. c Psa. 119. 37. d Iob. 31. 1. Temptations from the right hand most dangerous . a 2. Sam. 11. 2. b Luk 45. Satan 〈◊〉 bring 〈◊〉 to idolatry . Satan enmity against Christs spirituall kingdome . * Queen Elizabeth and it may fitly be applied to our present State. a 1. King. 1. 39. b Iosh. 5. 14. c 2. King. 6. 17. Isai. 37. 36. d Reu. 13. 11. e Luk. 4. 6. f Dan. 4. 22. a 1. Kin. 22. 22. b Zak. 3. 1. c Matth. 13. 39. d 1. Thes. 2. 18. e Reu. 2. 10. e Reu. 16. 13. 14. Two rules for triall of religions . a 2. Cor. 4. 4. Some make a league with the Diuell . How to be have our selues towards blasphemers . a 1. King. 21. 9. 10. b 2. King. 19. 1. c Ps. 42. 3. d 2. Pet. 2. 8. e Ps. 101. 7. f Leuit. 24. 14. g Deutr. 13. 6. 9. h Math. 16. 23. i Prou. 19. 27. Vers. 13. Worship in generall . Ciuill worship Diuine worship Difference betweene ciuill worship and diuine . Seruice . Absolute . In part . a Reu. 19. 10. Vse . No creature must haue diuine worship . a Breuiat , in missa quotid . de B. Maria. b Missale & Breuiar . Sarisbut , in missa de Sancto Rocho . c Alan . Cop. dial . 3. 29. d Kem. exam . concil . Trid. part . 3. cap. de inuo sanct . e Iac. de Vorag . ●ur . leg . c. 167. Worship of reliques vnlawfull . a Isay. 1. 14. 15. a 2. Cor. 10. 4. 5. Christs happy issue in these temptations . a 2. Sam. 7. 14. a Reu. 11. 8. 9. 10. Giue Satan no ground . Satans obedience is not commendable . a Luc. 4. 13. A good ground against despaire Francis Spira Luk. 4. 13. The state of Gods Church on earth . Ioh. 1. 51. a Luc. 22. 4● . God will sometime hide his mercy from his children . a Psal. 84. 1. 2. 3. b Psal. 120. 5. b Ps. 137. 1. 5. 6. c Iam. 1. 2. d 2. Tim. 2. 11. 12. e Mark. 6. 41. 
A73023	----	M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Sturbridge Faire. Together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the Vniuersitie of Cambridge. With a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word. Perkins, William, 1558-1602. 1605 Approx. 395 KB of XML-encoded text transcribed from 176 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A73023 STC 19706.5 ESTC S123485 99898795 99898795 152015 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A73023) Transcribed from: (Early English Books Online ; image set 152015) Images scanned from microfilm: (Early English books, 1475-1640 ; 2014:8) M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Sturbridge Faire. Together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the Vniuersitie of Cambridge. With a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word. Perkins, William, 1558-1602. Crashaw, William, 1572-1626. [32], 101, [19], 184 p. imprinted by T. C[reede]. for William Welby, and are to bee sold at his shop in Pauls Church-yard, at the signe of the Grey-hound, London : 1605. With a dedication signed: William Crashaw, and including: 'The second treatise of the duties and dignities of the ministerie' by William Perkins, with a divisional titlepage, separate pagination and register and a dedication signed: W. Crashawe. Collation of 'Exhortation': A * B-G H⁴ of which sigs. A1-2, *4 and *8 are blanks. Printer from STC (2nd ed.). Marginal notes. Copy filmed at UMI microfilm Early English Books 1475-1640 reel 2014 lacks 8 preliminary pages to second part. Reproduction of original in the Cambridge University Library, England. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Vocation, Ecclesiastical -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-06 John Latta Sampled and proofread 2008-06 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion M. PERKINS , HIS EXhortation to Repentance , out of Zephaniah : Preached in 2. Sermons in Sturbridge Faire . TOGETHER WITH TWO Treatises of the Duties and Dignitie of the Ministrie : Deliuered publiquely in the Vniuersitie of Cambridge . With a Preface praefixed touching the publishing of all such workes of his as are to be expected : with a Catalogue of all the perticulers of them , diligently perused and published , by a Preacher of the Word . Prouerbs 28. 13. Hee that hideth his sinnes shall not prosper , But he that confesseth and for saketh them shall finde mercy . LONDON Imprinted by T. C. for William Welby , and are to bee sold at his Shop in Pauls Church-yard , at the signe of the Grey-hound . 1605. To the right worshipfull , my very worthie and Christian friend , Syr William Gee , Knight , one of his Maiesties Honourable Counsell in the North , Recorder of the Towne Maiesties Iustices of peace in the Eastriding of the Countie of Yorke , a true friend of learning , and pietie , and to the vertuous , and religious Lady his wife . Grace and peace from God &c. AMongst the many reasons ( Worshipful Syr ' , ) which haue perswaded mee that Poperie cannot bee the true religiō , this is not the lest : the insufficiency of their doctrin of faith & repētance : which two things though they be the chiefe & principal points in Religion , and so necessarie that he , who doth not , both knowe , and practise them aright , can neuer be saued yet I dare auouch , that the faith and repentance of the Romish Church , as they are taught by many of the best approued Papists , are no better then such a faith , and such a repentance as an hypocrite , and a very reprobate may attaine vnto : Indeed , to insist vpon repentance onely ( they make many faire florishes , they call it penance , they make it a sacrament , & say it is a boord that saues a man after shipwrack , and write great volumnes of it , and of confession , and of Cases of conscience , ( as you good Syr in your owne reading know better then I ) & yet alas , when all is done , it is but a shadow of repentance ; and indeede how can they teach aright the doctrine of repentance : which erre so fowly in setting downe the iustice of God , and the vilenes of sin , which 2. points a man must know , else he will neuer repent : but Poperie misconceiuing the iustice of God , teaching it not to bee infinite in as much as it needes not an infinite satisfaction , & misconceiuing the nature of sin , teaching euery sin not to bee damnable , 〈◊〉 to offend Gods Infinite iustice , ●●ring ( I say ) in these 2. how is it possible they should conceiue aright the nature of repentance ? by which a man seeing his sins , their foulenesse their punishment , and his own misery by them , confesseth them , bewails them , fearing Gods iustice , flyeth frō it , and craues forgiuenesse of his mercie , and lastly purposeth , & indeuoureth to leaue them all , and to leade a newe life . The serious consideration hereof , hath often made me wonder , why many Popish treatises being in some sort exhortations to repentance should be so accounted of , as they are by some : for though I confesse there are in some of them , good and holesome meditations , and many motiues to mortification , and good life , yet would I gladly learne of any man but this one thing , how those exhortations can be pithie , or powerful , sound or any way sufficient to moue a man to repentance , when as , not those bookes , nor all Poperie is able to teach a man sufficiently what true repentance is . If any man reply : I will therefore learne the doctrine out of the Protestants bookes , and vse the Papists for exhortation onely : I then answere , is it not a more compendious , and conuenient , and a lesse scandalous course , to seeke exhortations out of such writers , as do teach the doctrine aright ? nay I doubt how it is possible to finde a powerfull exhortation to repentance in any Papist , who erres in the Doctrine : the reason is manifest , because Doctrine is the ground of exhortation : and if the doctrine be vnsound , how can the exhortation , be any better . Let vs therefore leaue these muddic puddles , and fet our water at the fountaine : the water of life , at the fountaine of life , I mean the doctrine of faith , and repentance at the written word of God , and at such mens writings as are grounded therevpon , and agreeable thereunto . Now , amongst those many instruments of God , who haue laboured with profit in this great point of Religion : namely repentance , drawing their doctrine out of the two brests , of the 2. Testaments of Gods booke , I may well say , ( to say no more , ) that this man of God Maister Perkins , deserues to haue his place : whose labours , whilst he liued , and his yet liuing labours , what they deserue , I had rather others should proclame , then I once name : who professe my selfe to bee one of those many , who may truely say , that by the grace of God & his good meanes principally , I am that I am : But leaning him in that glorious mansion , which Christ the Lord of the Haruest hath prepared for him : and now giuen him . I returne to my selfe , and doe humbly praise the Lord of heauen , who gaue mee my time in the Vniuersitie , in those happie dayes , wherein ( beside many other worthy men of God , whereof some are falne asleepe , and some remaine aliue vnto this day ) this holy man did spend him self like a Candle to giue light vnto others : The scope of all his godly endeuours was to teach Christ Iesus , and him crucified , and much laboured to moue all men to repentance , that as our knowledge hath made Popery ashamed of their ignorance : so our holy liues might honour our holy profession . And as repentance was one of the principal ends , both of his continuall preaching and writing : soespecially and purposely hath hee twise dealt in that Argument . First , in his Treatise of Repentance : published 1592. wherein briefly ( as his manner was ) but soundly , pithily , and feelingly , hee layeth downe the true doctrine , and the very nature of repentance : and after the positiue doctrine , hee toucheth some of the principall controuersies and difficulties in that doctrine , but afterwards thinking with himselfe , that hee had not seriously and forcibly enough , vrged so great & necessarie a Lesson as Repentance is , therefore shortly after , being desired and called to the duty of preaching , in that great , & general assembly at Sturbridge-Faire , he thought it a fit time : for this necessary and generall exhortation to Repentance : to the intent , that as wee were taught the doctrine of Repentance , in the former treatise : so in these sermons we might bee stirred vp to the practise of it . And certainly , ( Good Sir : ) I iudge there could haue beene no matter , more fit for that assembly then an exhortation to repentance , for as the audience was great and general , of all sorts , sexes , ages and callings of men , and assembled out of many corners of this kingdom so , is this doctrine generall for all : some doctrines are for Parents , some for children , some for schollers , some for tradse-men , some for men , some for women , but repentance is for all : without which , it may bee said of all , and euery one of age , not one excepted : No Repentance , no saluation These Sermons being in my hands , and not deliuered to mee from hand to hand , but taken with this hand of mine , from his owne mouth , were thought worthy for the excellencie , & fit for the generallity of the matter , to be offered to the publique veiwe : I haue also other workes of his in my hands : of which ( being many , ) I confesse my selfe , to be but the keeper for the time , taking my selfe bounde to keepe them safely , to the benefite of Gods Church , of whose treasure vpon earth I make no questiō , but they are a part : and I hartily desire you ( my godly friends ) & all other faithfull Christians to solicite the Lord in prayer for me , that I may faithfully discharge my self of that great charge which in this respect lyeth vpon me : and that his grace and blessing may be on mee , and all others , who are to be imployed in this seruice , wherein ( had the Lord so pleased ) wee could heartily haue wished neuer to haue bin imployed : but that his life might haue eased vs of the labour : and that as I begin with this , so I , or some other better able ( which I rather desire ) may goe forward , vndertaking the weight of this great burthen , and not faint , till he haue made a faithfull account to the Church of God , of all these Iewels deliuered to our trust . And now these first fruites of my labours , in another mans vineyard , as also all that hereafter doe or may follow , I humbly consecrate to the blessed Spouse of Christ Iesus , the holy Church of God on earth , and namely to the Church of England , our beloued mother , who may reioyce , that she was the mother of such a sonne , who in few yeares did so much good to the publique cause of religiō , as the wickednesse of many yeares shall not be able to weare out . But first of all , and especially , I present the same vnto you ( my very worsh ▪ and Christian friends ) who ( I must needes say ) are very worthy of it in many respects . 1 For the matter it selfe , which is repentance , my selfe being able to testifie , that you are not heares . but doers , ripe in knowledge , & rife in the practise of repentance , insomuch as I dare from the testimonie of my conscience , and in the word of a minister pronounce of you , that as you haue heard and knowne this Doctrine of repentance , so blessed are you , for you doe it . And 2. for him , who was the author hereof ( whose mouth spake it from the feeling of his soule , & whose soule is now bound vp in the bundle of life : ) I know and cannot in good conscience cōceale the great delight , you haue alwaies had in the reading of his bookes , the reuerend opinion , you had of him liuing , and how heauily and passionately , you tooke his death , and departure : therefore to cheare you vp in want of him , I send you here this little booke , his owne childe , begotten in his life time , but borne after his death : obserue it well and you shall find it , not vnlike the father , yea , you shall discerne in it the fathers spirit , and it doubts not , but to find entertainement with them , of whom the father was so well respected . And for my selfe , I spare to rehearse what interest you haue in me , & al my labours , it is no more then you worthily deserue , and shall haue in me for euer : you are the fairest flowers in this garden , which in this place I after others haue planted for the Lord ( or rather God by vs ) : And two principall pearles in that caowne , which I hope for , at the last day from the Lord my God , whose worde at my mouth you haue receiued with much reuerence , and with such profit , as if I had the like successe of my labours in others , I should then neuer haue cause to say , with the Prophet , I haue laboured in vain , & spent my strength in vaine , but my iudgement is with the Lord. & my work with my God. And if I knewe you not , to be such as take more delight in doing well , then in hearing of it , I would proue at large , what I haue spoken of you : yet giue me leaue to say that , which without open wrong , I may not conceile , that beside your rare knowledge , and godly zeale to religion , and other duties of the first table to God himselfe : your charity & pitty to the needy distressed Christians , at home and abroad : your mercifull dealing with them , who are in your power ; your beneuolence to learning , and namely to some in the Vniuersitie ; doe all proclaime to the world those your due praise : which I ( well knowing your modesties ) do spare once to name : neither , would I haue said thus much , were it not for this cold and barren age , wherein wee liue , that so , when our preaching cannot moue , yet your godly examples might stirre vp . Pardon me therefore I pray you , and think it no wrong to you , which is a benefit to Gods Church : But goe forward in the strength of the Lord your God , & hold on in that happie course you haue begun , bee faithfull vnto the end , the Lord will giue you the Crowne of life , faithfull is hee , which hath promised , who will also doe it : proceed ( good Sir ) to honour learning in your selfe and others , and religion especially , which is the principall learning ; and proceed both of you , to practise religion in your own persons ; and in your family : hold on to shine before your family , and amongst the people , where you dwell , in zeale and holinesse : hold on hereby , still to shame popery , to stop your enemies mouthes , and to honour that holy religiō , which you professe , to gaine comfort of good conscience to your selues , & assurance of eternall reward : and lastly , to encourage me in those painefull duties which lye vpon me : for I openly professe that your religious zeale and loue of the truth , with māy other good helps , are principal incouragements in my ministry , & especial motiues vnto me , to vndertake the charge of publicatiō , of so many of the workes of this holy man deceased , as may not in better maner be done by others . But I keep you too long from this holy exhortation following , I therefore send you to it , & it to you , and from you to the Church of God , for I dare not make it to bee priuately yours and mine , wherein the whole Church hath interest , as well as we : It was preached in the field , but it is worthy to be admitted into our hearts : I found it in the open field , but vpon diligēt view , finding it to bee Gods corne , and a parcel of his holy and immortal seed , therefore I brought it home , as good corne deserues : And as it is Gods corne , so in you I desire all holy christians to lay it vp in Gods garners , that is in their hearts and soules . And thus committing this little volume to your reading , the matter to your practise : you and yours , to the blessed fauour of that God , whom you serue : and my selfe and my endeuours . to your hartie loue , and holie praiers . I take leaue : From mie studie . August . 7. 1604. Yours in Christ Iesus , euer assured . WILLIAM CRASHAVVE . To the Christian Reader , and especially to all such as haue any Coppies of the workes of Maister Perkins , or intend any of them to the Presse . FOrasmuch as there hath beene lately signification made , of diuers of M. Perkins his workes hereafter to bee printed , in an Epistle to the Reader praemised before the Treatise of Callings , and that signification being but generall , might peraduenture giue occasion to some , to set out some particulars ( without the consent of M. Perkins his assignes ) as imperfectly as are these two bookes , intituled The reformation of Couetousnesse , and The practise of Faith , iustly and truly ( for ought that I see ) censured in the aforesaide Epistle : It is therefore nowe thought good , to mention the particular Treatises , and workes of his , which shall hereafter ( if God wil ) be published , for the benefite of Gods Church : I doe therefore hereby make knowne to all , whome it any way may concerne , that there were found in the studie of the deceased , and are in the hands of his Executors , or assignes , and preparing for the Presse . 1 His Expositions on the Epistle to the Galathians . 2 On the Epistle of Iude. 2 His Booke of the Cases of Conscience . 3 His Treatises , 1. Of Witch-craft . 2. Of Callings . All these he had perused himselfe , and made them ready for the Presse , according to which Coppies by himselfe so corrected , some of them already are , and the rest will be published in due time : And hereupon we desire all men who haue Coppies of them , not to offer that wrong to that worthy man of God , as to publish any of their own , seeing the coppies hereof which are to be printed , are of his own correcting : but rather if they can helpe to make any of them more perfect by their coppies , they may therin doe a good worke to the benefit of many , and much comfort to themselues . And further , I doe hereby make knowne , that I haue in my handes at this present of his workes , taken from his mouth , with my owne hand , hereafter ( if God wil ) to be published , with the allowance of our Church , and for the benefit of his children , these particulars . 1 His Expositions or readings , on the 101. Psalme . 2 On the 32. Psalme . 3 On the 11. Chap. to the Hebrewes . 4 On the 1 , 2 , & 3. Chap. of the Reuelation . 5. On the 5 , 6 , and 7. Chapters of Saint Matthew . 2 His Confutation of Camsius his little Popish Catechisme . 3 His Treatises , 1. Of Imaginations Out of Genes . 8. 2. 2. Of Temptations , out of Mathew 4. 3. Of Christian equitie , out of Phillippians 4. 3. 4. Of the Callings of the Ministery , out of two places of Scripture . 5. Of Repentance , out of Zephaniah , 2. 1. Besides many other particular Sermons , and short discourses made vpon seuerall , and speciall occasions : of al which , some are already published by others , and some by my selfe : and all the rest that remaine , as they bee the Iewels of Gods Church , so did I willingly dedicate them to the publique and general good : Iudgeing it were a foule sinne in mee , or any other , to impropriate to our selues , or our owne priuate vse , the labours of This , or any other learned man , which are in my opinion , parts of the Treasurie of the militant Church : And as it were wrong to the Church , if I should conceale them , so doubtlesse were it to him & his children : If I should publish them for mine owne alone , and not for their benefit . If I doe , I thinke it may be iustly sayde vnto mee , or whosoeuer doth so , Thy monie perish with thee . And what herein I haue sayd for my selfe : I know I may boldly & safely say , for his Executors or assignes , which haue or had in their hands , any of those which were found in his Studie : In the publishing of alwhich , as we do intend to deale truly with the Christian Reader , and not to commit any thing to the Presse , which hath not either beene written or corrected , by the Authour himselfe , or faithfully penned according to the truest Coppies taken from his owne mouth , and since by others of sufficiencie and integritie , dilligently perused : so we purpose to referre them to the benefit of the Authours wife and children , as much as may bee , wishing that vpon this Caueat , men would not be so hastie ( as some haue been ) to commend to the world , their vnprefect notes , vpon a base desire of a little gaine , both to hinder the common good of the Church , and to defraude the said parties of their priuate benefit , to whom in all equitie and conscience , it doth principally appertaine : And desiring all who haue any perfect Coppies of such as are in my owne handes , that they would either helpe me with theirs , or rather take mine to helpe them . That by our ioynt powers and our forces layd together : the walles of this worthy building , may goe vp the fairer & the faster . And so I commend them all to Gods blessing , who endeuor to commend themselues , and their labours to God and to his Church . Your brother in the Lord. W. C. AN EXHORTATION TO REPENTANCE . Zophoniah , Chap. 2. verse . 1. 2. Search your selues , euensearch you ô nation , not worthy to be beloued : before the Decree come forth , and you be as Chaffe that passeth on a day . THe Prophet in the first Chapter of this prophecy , rebuketh the Iewes of three notable crimes , Idolatry , fraud , and crueltie . In this second he exhorts them to repentance , and withall reproueth some of their speciall sinnes . In the three first verses he propoundeth the Doctrine of Repentance , and addeth some speciall reasons to mooue and stirre them vp to the practise of it . In propounding the Doctrine of repentance , he directs it to two sorts of men . First to the obstinate and impenitent Iewes in the first and second verses . Secondly , to the better sort of them , in the third . So that the summe and substance of these two first verses , is a briefe and summarie propounding of the doctrine of Repentance to the obstinate Iewes . The wordes containe in them 5. seuerall points , touching the doctrine of repentance . 1 The dutie to be performed , Search : 2 Who must be searched : your selues . 3 Who must doe it . The Iewes : who are further described to be a nation , not worthy to be beloued of God , these are in the first verse . 4. In the second verse : the time limitting them , when to repent , before the decree come forth that is , before God put in execution the iudgements which are already decreed & appointed for them . 5. A forcible reason vrging them to doe it which lieth hid , and is necessarily implied in the fourth point : namely , that there is a decree against them , which wants nothing but execution : which also shal come vnlesse they repent , whereby they shal be fanned : and if they shall be found to be chaffe , they shal fly away with the winde of Gods iustice . Of all these points in order . For the first , the holy Ghost saith ; Search your selues . The words are commonly reade thus . Gather your selues , which , though it be good , for that in repentance a man gathereth himselfe , and all his wits together , which afore were dispersed , & wandred vp & down in vanity : yet I rather allow their translation who read thus . Search , or fan your selues : but either of them may stand , because the word in the original doth cōprehēd both significations ; yet it seemeth that to search , or sift , fits this place better , considring the same manner of speech is atterwards continued in the word Chaffe : so that the meaning of the Holy Ghost seemeth to bee this : Search , try , and fanne your selues , least you bee found light chaffe , and so fly away and be consumed before the iustice of God. Concerning this duty of searching , let vs obserue first , that the holy Ghost vrging the Iewes to repent , vseth not the word Repentance , but bids them search themselues : yet meaning , hee , would haue them to repent : giuing vs to vnderstand , that no man can haue true and sound repentance , but hee who hath first of all searched and examined himselfe : and this stands with good reason , for no man can repent , who first of all doth not know himselfe , and his owne wretchednesse . But no man can see into himselfe , nor knowe himselfe , but hee that doth diligently search himselfe : so that the beginning of all grace , is for a man to search and try , and fanne himselfe , that thereby he may knowe what is in himselfe : that so vpon the search , seeing his fearefull and damnable estate , hee may forsake himselfe & his owne waies and turne to the Lord. Thus speaketh the holy Ghost in the heartes of holy men ; Let vs search and try our waies : and make what followeth ; and turne againe to the Lord : as though there were no turning againe to the Lord , but after a searching of our selues . With this testimonie of the holy Ghost , agreeth the testimonie of al holy mens consciences , who all knowe , that the first beginning of their turning to the Lord , was a searching of themselues : Let any repentant sinner aske his conscience , and call to minde his first calling and conuersion , and he will remember that the first thing in his repentance was this ; that he searched into himselfe , and looked narrowly into his waies , and finding his waies dangerous , and his case fearefull , did thereupon resolue to take a new course , and turne to the Lord for pardon and mercie , and for grace to enter into more holy , and more comfortable courses . The man that passeth vpon ridges of Mountains , and sides of hils , or that goeth ouer a narrow bridge , or some dangerous and steepe Rockes , at midnight ; feareth not , because hee seeth no daunger : but bring the same man , in the morning , and let him see the narrowe bridge , he went ouer in the night , vnder which runnes a violent streame , and a bottomlesse gulfe , and the daungerous Mountaines , and rocks , he passed ouer , and he will wonder at his owne boldnesse , and shrinke for feare to thinke of it , and will by no meanes venter the same way againe : for now hee seeth the height of the Mountaines ; the steepnesse of the Hilles , the cragginesse of the Rockes , the fearsul downfall , and the furious violence of the streame vnderneath , & therby seeth the extreame daunger , which afore he saw not : therfore he wondreth , & reioy ●oth , that he hath escaped so great a da●nger ; and will by no meanes be drawn to goe that way in the day , which hee went most carelesly in the darkenesse of the night , but seeketh another way ( though it should be far about : ) So a sinner in his first estate , which is naturall and corrupt ( as wee are bredde and borne ) hath a vaile before his face : so that hee seeth nothing : the wrath of God and the curse due for sinne , Hell and damnation seeking to deuoure him , he seeth them not , although ( liuing alwaies in sinne , ) hee walketh in the very Iawes of Hell it selfe : and because he seeth not this fearefull daunger , therefore hee refuseth no sinne at all , but rusheth securely into all maner of sinne : the night of impenitencie , and the myst of ignorance so blinding his eyes , that he seeth not the narrow bridge of this life , from which if he slide , he falles immediatly into the bottomlesse p●t of Hell. But when as Gods spirit hath by the light of Gods word opened his eyes & touched his heart to consider his estate , then hee seeth the fraile bridge of this narrow life , and how little a sleppe there is between him and damnation ; then hee seeth Hell open due for his sinnes , and himselfe in the high way to it : sinne being the craggy rocke , and Hell the gaping gulfe vnder it ; this life being the narrowe bridge , and damnation the streame which runneth vnder it : Then hee wondreth at his miserable estate , admireth the mercie of God in keeping him from falling into the bottome of hell , wondreth at the presumptuous boldnesse of his corruption , which so securely plodded on towards destruction , and being ashamed of himselfe , and these his waies , he turnes his heart to the God that saued him from these daungers ; and sets himselfe into more holy wayes , and more comfortable courses , and confesseth that ignorance made him bold , and blindnesse made him so presumptuous ; but now hee seeth the daunger , and will by no meanes goe the same way againe : and thus the searching and seeing into the foulnesse of sinne , and the daunger thereof , is the first beginning of repentance , and the first step into grace . This doctrine teacheth vs what faith and repentance is generall in the world : All men say , they beleeue , and haue repented long agoe ; but trie it well , and we shall finde in the bodie of our Nation , but a lippe faith , and a sippe Repentance : for euen when they say so , they are blinde and ignorant of their owne estate , & know not themselues , but presume of themselues , that because they are baptized and liue in the Church , therefore they are in Gods fauour , and in very good estate , when as they neuer yet were recōciled to God : and are so farre from it , that they neuer yet saw any sinnes in themselues wherof they shuld repent : as a man trauelling in the night , seeth no daunger , but plods on without feare : So the most part of our common people , in the night of their ignorance , think and presume they loue and feare God , and loue their Neighbour ; and that they haue euer done so : Nay , it is the common opinion that a man may do so by nature , and that hee is not worthy to liue , who doth not loue God with all his heart , and beleeue in Iesus Christ : But alas poore simple soules , they neuer knewe what sinne was , neuer searched nor saw into theirown harts with the light of Gods lawe , for if they had , they should haue seene such a Sea of corruption , that then they would confesse it to bee the hardest thing in the world , to loue God , and to beleeue in Christ , and for sake sinne : it is therefore manifest , that they haue not yet begun to beleeue or repent , nor haue entred into the first step of grace , which leadeth to repentance , for that they haue not learned this lesson , which the Prophet teacheth : that is , to search themselues . Furthermore , let vs in the second place , obserue better the signification of the word : it signifieth to Search narrowly , as a man would doe for a piece of gold , or a p●cious Iewell , which is lost in a great house : Or as a man may search for gold in a Myne of the earth , where is much earth , and but very little gold Oare . Hence wee may learne , that in true Repentance , and conuersion , we must not search so only , as to find the grosse and palpable sinnes of our liues : but so as we may finde those sinnes which the world accounts lesser sinnes , and espie our secret faults & priuy corruptions . Some corruptions see memore neere a kinne to our nature , and therein men hope to be excused , when they forsake many other greater sins : But a true penitent sinner must search for such , so as a good Magistrate searcheth for a lurking 〈…〉 which is 〈◊〉 into some close and secret corner , and he must ranfack his heart for such corruptions , as wherein his heart takes special delight , and must thanke that no sinne can be so small , but it is too great to be spared , and that euery sinne great or litle , must be searched for , as being all Tray 〈◊〉 to Gods Maiestie . But alas , the practise ●● the world is farre otherwise , great sinnes are little sinnes , little sinnes are no sinnes : Nay , after a little custome , great sinnes are also little or nothing , and so at last men make no bones of grosse and grieuous sins : and for the most part men search so superficially , that they scarse finde any thing to be sinne : such excuses are made , such distinctiōs are deuised , such mittigations , such qualifications , such colours are cast vppon all sinnes ; as now vp and downe the world , grosse sins are called into question , whether they be sins or no : and the great transgressions of the lawe are counted small matters , necessarie euils or inconueniences , tollerated to auoyd other euils : and what is he counted but a curious and a precise foole , which stands vpon them : Ignorance after fiue and thirtie yeares preaching is counted no sinne , blind deuotion in Gods seruice no sin , lippe labour in praying , vaine and customable swearing , mocking of religion , and the professors thereof , no sin : prophaning of the Saboath , contemning of preachers , abusing of parents ▪ no sinnes pride in apparel , superfluitie in meates , beastly and ordinarie drunkennes , fornication , no sinnes . Nay , decites , Cosonages , oppressing vsury , notorious briberie , and couetousnes , that mother sinne ; these are counted no sinnes : these beames are made but moates by prophane men , & they are so minced and carued , or there is some such necessitie of them , or some such other flourish or vernish must be cast vpon thē , as that they are little or none at all . Alas , alas , is not that a simple & a silly search where such blockes as these are , lye vnspied ? what are moulehils , when such mountaines are not seene ? Moates will be little regarded , where such beames are not discerned : but it is cleare , that therefore there is no true trial nor diligent search made : for a true conuert will search his heart for all , and wil spare none : He deales in searching his owne heart , as a good Iustice of peace in searching for traytors or Seminarie Priests . He seekes not superficially , but most exactly , and leaueth neuer a corner vnsought , and he thinkes great sinnes to be infinite , and little sinnes great , and iudgeth no sinne so small , but that it deserueth the anger of God , & therefore he wonders at the mercy of God , which throwes vs not al downe to hel in a moment : & he crieth out with holy Ieremie : It is the Lords mercie that we are not consumed . Away then with this superficial & hypocritical search , where so many sinnes are spared and not found out . It is Pharisaical , for euen so the Pharisie , when hee came into the Temple to recken with God , and to tell what Traytours hee had found , that is , what sinnes , vpon good search hee had espied , he returnes his precept , all is well , he hath found neuer a one , but beginnes to thanke God that he was so good , and so good , and not so il , and so il , nor yet like the Publicane . The world is full of Pharisies , not onely the popish Church : but euen our Church swarms with these superficial searchers , who cannot ( because they will not , ) finde any sinnes to present vnto God , Men thinke in the Countrie , a Church Officer hazards his Oath , if he present all well , and findeth no fault in his Parish , to present as punishable to the Ordinary : for men thinke it vnpossible , that there should bee none in a whole parish : then how doth that man hazard his own soule , who being made ouerseer & searcher of his heart , findes nothing in it to present to the Lord. For it is not more easie to espie outward & actual trāsgessions in a whole parish , then it is to finde a heape of corruptions in a mans heart , if a man will search into the bottome of it with the light of Gods Law. Therefore when the Lord comes and keepes his visitation , what shal become of such a man , but to vndergoe the strict and seuere search of the Almightie , because hee would not search himselfe ? Our bodyes and liues are free from spanish Inquisition ( which is one of the last props , which Sathan hath lent the Pope , wherewith to vphold his declining kingdom ) and the Lord grant we may be euer free from it . But in the meane time , that might put vs in mind how to deale with our corrupt hearts , and vnmortified affections , euen to erect an Inquisition ouer them , to lay in waite for them , to search them narrowly , and to vse them roughly : yea , to set our hearts vpon the rack of Gods law , that so it may confesse the secret wickednesse of it : for the Papistes doe not thinke vs Protestants , greater enemies to their superstition , then the inward corruptions of our hearts , are to our saluation : therefore it may bee a godly pollicie for euery man , curn to erect an Inquisition ouer his owne heart and conscience , and not to spare his most secret and dearest sinnes , and such as are neerest allyed to his owne nature : for that is the true search here commaunded by the Prophet , and practised by all Godly and holy men : when a man purposeth to finde al that are , & to espie euē al his sins : for a godly man is neuer satisfied in his search , but still , the more he findes , he suspects the more are stil behind : and therefore hee continueth searching his owne heart all his life long : Therefore let euery , professor looke to it betwixt God and his conscience , that he dally not with himselfe in ths case : for if he doe , then , when God comes with his priuie search , his hypocrisie shall bee discouered , and his nakednesse shall be layd open in the view of men , and Angels : to his eternal confusion . Thirdly , Search , saith the Prophet , but not so content : he forceth it againe , Euen search you . In thus repeating and vrging this exhortation , the holy Ghost giues them , and vs to vnderstand , that the true searching of a mans heart , and life , is a duty of a great moment , and special necessitie : therefore he leaues it not after once naming it , but inforceth it the second time , as being no matter of indifferency , but of great necessitie : thereby shewing , that it is a principal dutie in repentance , euen the beginning and foundation of all true grace . And further , it is a meanes also to preuent Gods Iudgements : for when men search not themselues , then God sendes the fire of afflictions , and Crosses to trie and Search them : but , when they Search themselues , then God spareth to Search them by his iudgements . Now in that this dutie of searching , is both the beginning of all true grace , and the meane to stay Gods iudgements , and therefore is so pithely , and forceably vrged by the holy Ghost , it must teach vs all a necessarie lesson : namely , to make great conscience of searching our selues . First , because God hath so commanded , and we are to make conscience of obedience to euery commandement . Secondly , because therby we shal reape two so great commodities , as first , thereby we shal lay a sure foundatiō for the good work of grace in vs , and secondly , shall stay the hand of God , and his iudgements from being executed vpon vs. Let vs therefore hearken to this counsaile of the holy ghost , let vs take the fan of the Lawe , and therewith search and winnowe our hearts and liues . Our hearts , for secret and hidden corruptions . Our liues , for committing of euil , and omitting of good . Doe with your hearts as men doe with their wheate : they will not suffer their corne to lie long in the chaffe , least the chaffe hurt it , but commits it to the fanne that the winde may separate them : So the graces of God in our hearts are pure corne , our sinnes and corruptions are Chaffe : looke well , and thou shalt finde in thy selfe much chaffe , and but little corne : let not then the chaffe lye too long mingled with the Corne , lest it corrupt the corne . Let not thy sinnes lye mingled with the grace of God in thee , if thou doe , they will choake it in the end , and so depriue thee of all grace ; therfore rippe vp thy heart , and looke into thy life , and when thou hast sinned , enter into thy selfe , aske thy conscience what thou hast done , & be not quiet till thou hast found out thy sin , and the foulenesse of it : and neuer thinke that thou knowest any thing in Religion , till thou knowest what is in thine owne heart . And what are thy special and priuiest corruptions , and looke into thine owne faults , not with a partial eye , but with a censorious , and a strait iudgement , spare sin in no man , but especially condemne it in thy selfe . But alas , these times of ours , cry out of an other state , for euen Ieremies case is ours : We may complaine as hee did , No man repents him of his wickednesse , saying what haue I done ? the same is the sore of our people , and the sicknesse of all Nations : that euery man runnes on in his sinnes , from sinne to sinne carelesly : euen as the barde horse into the battaile . But how rare a thing is it , to find a man , that dayly searcheth himself , & examines how he liues , and how the case standeth betwixt GOD and himselfe : and that when hee hath done amisse , entereth into the closet of his heart , and strikes himselfe vpon the breast , and disputes the case with himselfe , saying : What hane I done ? O what is this , that I haue done against God , against his Church , and against my owne soule ? The want of this , is that , which the Prophet complaines of in that place : not as though it were sufficient thus to doe , in a mans owne conscience : but because it is a good beginning , and a step to further grace . For if a man did seriously thus deale with his conscience after his sinne , his conscience would shape him such an aunswere , and would tell him so roundly , what hee had done , that hee would take heede , how hee did the same againe , and looke more narrowly , and warily to himselfe all the dayes of his life . Seeing therefore it is so necessarie a dutie , let euery one of vs indeuour the practise of it , namely , to rippe and ransacke our hearts , and to search our wayes vnto the bottome . Now for your better instruction , and furtherance in the performance hereof : you must know that this Search is to be made by the Lawe of God , for nothing els , but Gods law can helpe vs , & let vs see that which we must search for : for if wee search by any other means , we may seek & search long enough , ere we find any thing that wil be matter of repentance . Aske the diuel , he will tell thee all is well , & that thou art in an excellent estate : and God loues thee , and thou art sure of Heauen : this song the diuell alwayes sings for the most part til a man comes to die , for then hee appeares in his colours , but till then , hee laboures , to sing , and lull all men a sleepe in the cradle of securitie . Aske our owne flesh , & our owne hearts and natures , and they will answere , and say , that all is well and safe , and that wee haue beleeued , and loued and feared God all our dayes . Aske the world , and men in the world : and they will aunswere , all is well ; and they will say further , that thou art a right good fellow , and art worth twentie of these curious fooles that sticke vpon points , & stand vpon circumstances , as swearing and drinking , and good fellowshippe , and gaming , and such other nice and circumstanciall points : thus will worldly men answere : for thy prophane course is acceptable to them , because thereby thou approuest the same in them . Nay , goe further , and aske all humane learning in the world , and it cannot tell thee what one sinne is , nor what it is to offend God : so that there remaines onely the law of God , the light whereof will disclose the darknesse of our hearts , and the iustice whereof will reueale the vnrighteousnesse & the peruersnesse of our natures : therefore to the lawe of God must we flye to helpe vs in this Search . And yet for our better helpe in this dutie , and that there may bee nothing wanting to that soule , that seeketh God , therfore we are further to know , that if we will search our selues by the law profitably , wee must marke three rules , the truth whereof vnlesse wee know , acknowledge , and feele : wee shall neuer see our owne estate , nor profite by this Search , but plodde on from finne to sinne , vntill wee plunge into hell . The first Rule is , that euery man that came from Adam , sinned in the sinne of Adam : Thou must therefore know , that his sinne in eating the forbidden fruite , was thy sinne : and thou sinnedst therein , as well as he ( though thou wast then vnborne ) and that thou art guiltie of it before God , and must answere for it to Gods iustice , vnlesse Christ doe it for thee . The reason hereof is , because we are his seede & posteritie , we were thē in his loynes , he was the father of vs all : and was not a priuate mā as we are now , but a publike person , the pledge of al mankind , and bare the person of vs all at that time : therefore what he did then , hee did it for himself , & for vs : what couenant God made with him , was made for himselfe and vs : what God promised him , and he to God , he promised for himselfe , & for vs : what he receiued in his Creation , he receiued for himselfe , and for vs : and what he gained or lost by his fall , he gained and lost for vs , as for himselfe . He lost the fauour of God , and originall puritie : therefore he lost it for all his posteritie : guiltinesse , and Gods anger , and corruption of nature which he gained , he got for vs all , as well as for himselfe . If we doubt of this point , it is proued by the Apostle : where the holy Ghost saith ; Sin entred by one man , and death by sinne : and that sinne went ouer all , and that it went ouer all them , which sinned not in the like transgression with Adam ( that is , euen our children ) who as they are borne , are borne not onely tainted with originall corruption : but guiltie also of Adams sinne . This is a most certaine truth , though it seeme strange , for fewe men thinke of it , that euer they shall answer for Adams sinne : and therefore if any obiect , what reason is there that I answere for another mans sinne ? I answere , true , if it had bene Adams sinne alone : but it was his and thine also : for hee was thy father and stoode in thy roome : and thou also since thou wast borne , hast confirmed what hee did . Now therefore though not one of many thinkes seriously thereof : namely , that he should stand guilty of a sin committed more then fiue thousand yeares before he was born , yet seeing it is most true , both in Scripture and good reason : let euery man subscribe in his conscience to this truth . And let this be thy first resolution in this Search , that thou standest guilty of Adams transgression . The second rule to bee knowne is , that in euery man are all sinnes : more plainly , that in euery man by nature are the seedes of all sinnes : and that not in the worst , but in the best natured men : make choyse of the best man and the greatest sinne , and that worst sinne is to be found in that best man. If any doubt of this , let him consider what originall sinne is , namely , a corruption of the powers of our soules ; and that not of some , or in part , but of all , and wholy . This corruption hath two parts . First a want , not of some , but of all good inclination , a want of all goodnesse . Secondly , a deprauation & pronenesse , not to some , but to all euill : and not a pronenesse onely , but originall sin infuseth into euery mans heart , the seed of all corruption . Many men stand much vpon their good meaning , and vpright heart , and bragge of a good nature : but they are foulely deceiued ; for take the ciuilest man vpon the earth , and the seeds of all sins in the world are in him by nature . But to explaine this point fully , obserue these two clauses . First , I say not , the practise of all sinnes , but the seedes ; for all men practise not all sinne : the seedes are in their nature ▪ but the practise is restrained , sometime by education , sometime by good and wholesome lawes , sometime the constitution of mens bodies deny the practise of some sinnes , sometime the Countrey a man dwels in , or calling a man liues in , keepes him from the practise of some sinnes : and alwayes a generall and limitting grace of God , restraines the natures of all men from running into many sinnes : which hand of God , if God should take away , and leaue euery man to his nature , wee should see that euerie man would practise any sinne in the world : yea , euen the greatest sinnes that euer wee heard to bee done in the world . All men which knowe themselues knowe this to be true . And the more a man knowes his owne heart , the more he seeth that his heart is a sea of all wickednesse : & that it is the mercy and grace of God , that hee hath not fallen into the mightiest & most monstrous sinnes in the world . Secondly , I say , by nature . For I know by good education , & by grace , it is otherwise : grace rectifieth nature , but that is no thankes to nature : for it is as euill and corrupt still , being seuered from grace : and therefore nature must be fully abolished , afore man come to heauen . And yet ( though all this be true ( I say not , that sin breakes out in all natures alike , though all natures be alike corrupt : for the course of nature is restrained in some more then others , by the meanes aforesaid ; but this is the truth , that whereas some are not so angry , some not so wanton , some not so cruel , some not so couetous , som not so ambitious , &c. as others : that comes not from any goodnesse of nature in them , aboue the other originally , but from Gods hand , which tempereth , restraineth , and moderateth euery mans nature as he seeth good . And if God did not thus moderate & restraine the natures of men , but suffer them to breake out to the full : there would then be no order , but all confusion in the world : therefore , ( as especially for his Churches quietnesse , so also for the preseruatiō of publike peace , and the vpholding of societie in the world betweene man and man ) the Lord holdes a hand ouer euery mans nature , and keepes euery one in a certaine compasse limitted by the wisdom of his power , which restraining hand of his , if the Lord should take away : all societies and common wealths would be turned vpside downe , because euery man by the vniuersall corruption of his nature , would breake out into euery sinne : I ende this point with appealing to the testimonie of the consciences of all men , and especially of the best and holiest men , of whom I would aske this question , whether they find not in their natures an inclination , euen to the foulest sinnes in the world ; if shame , or feare , or else the grace of God restrained them not ? so that the best men doe knowe well enough , what adoe they haue with their corrupt natures , to keepe them within the compasse of Obedience . Nay , I yet adde further , the nature of men , and of all men is so corrupt , since Adam : that euen the seede of the sinne against the holy Ghost , and a pronenesse to it , is in the nature of euery man ( though not one man amongst many thousandes doe commit that sinne , ) for seeing in that sinne , there is a heape or Sea of all sinnes gathered together , hee therefore that hath in his nature the seede of all sinnes , hath also the seede of it . And againe , seeing all euill tendes to a perfection , as well as grace doth ; what reason therefore is there , but wee may safely thinke that the Diuell would hale euery one to that height of sinne : if it were not that the powerfull hand of God preuented him , who will neither suffer wicked men , nor the Diuell himselfe to bee so wicked as they could , and would be . The vse of this second rule , is notable . For in this searching of our selues , it sheweth vs what wee are , without all colours or deceit , and fully discouers vnto vs , the vglinesse of our natures : and it may teach vs all how to think and esteeme of our selues , when we heare of Caines vnnaturall murther , Pharohs vnnatural crueltie , the Sodomits vnnatural lust , Achitophles , diuilish pollicy , Senacheribs horrible blasphemie , Iudas monstrous treason , Iulians fearefull Apostacie . When we heare of the fearefull murders , treasons , periuties , sinnes against nature , blasphemies , Apostacies , witchcrafts , and other the horrible sinnes of the world : let vs then returne into our selues , & looke homewards , euen into our owne hearts , and confesse euery one , that these should haue bene euen thy sinnes also , if Gods grace had not preuented thee . This will humble thee , and make thee thinke vilely , & basely of thy selfe , and so consequently bring thee to repentance and true amendment : and the very reason , why men repent not , nor amend their waies , is , because they are Pharisies by nature , and thinke highly of themselues , and of their owne natures , and their naturall inclinations : this will be a harsh and a strange Doctrine to them : Oh , they haue excellent natures , and they cannot indure such , and such sinnes , and they thanke God , they are not as ill as others : but let all such men knowe , they must cease magnifying nature , and learne to magnifie Gods grace . Let them knowe , that nature in them , is in the Roote , as much corrupt , as in the worst man in the world , and euery mans heart is a bottomlesse fountaine of all sinne ; therefore praise not thy nature , but Gods grace and mercy , in giuing thee so good a nature ; or rather , so well restraining , and rectifying thy nature ; and stay not there , but desire of the Lord , that as he hath giuen thee a better tempered nature , thē to other men : so also he would bestowe on thee his speciall and sauing grace : and as he hath kept thee from the feareful sins of others ( thou being as ill , naturally , as they ) so he would also lead thee into the way of saluation , which else the best nature in the world , can neuer attaine vnto . The third rule to be known and practised by him , who will truly search himselfe , is , that euery man borne of Adam , is by nature , the child of wrath , and Gods enimie : this is true of all without exception ; High or Low , Rich or poore , noble or simple , borne in the visible Church or without . And further , by being enemy of God , he is therefore borne subiect to hell , to damnation , and to all other curses : so that looke as a Traytour conuicted , stands therby in his Princes high displeasure , and is sure of death without speciall pardon : so stands euery man , when he is borne , conuicted of high treason against God , in his high disfauour ; and is in daunger of Hell , which is the fulfilling of the wrath of God. Thus Dauid confesseth of himselfe . I was borne in iniquitie , and in sinne hath my Mother conceined me : If in sinne , then in Gods wrath , and vnder the danger of damnation , If any aske , how , or why this is so . I answere , the truth , as also the equitie of this third rule depends on the two former : for , because euery man is borne guiltie of Adams great sinne , and also tainted originally with all corruption & a pronnesse to all sin : therefore it followeth in equitie and iustice , that euery man is borne vnder the wrath and curse of God. This point is a plaine and euident truth : yet men in the world thinke not so , and it is the cause , why men repent not of their sinnes : for most men thinke that by nature , they are in Gods fauour ; and therfore they neede not to sue for it in humiliation and repentance ; but onely liue ciuily , and do no open wrong , and all is well : whereas ( alas ) there is no condemned Traytour , more out of his Princes fauour , nor more sure of death without a pardon , then al we are out of Gods fauour , and sure of damnation , vnlesse we procure Gods fauour again , by faith and repentance , For the better opening of this third rule , and the manifesting of the truth : let vs know further , that the curse of God , vnder the which we are all borne , is three-fould . The first , is a bondage vnder Sathan : It is a certaine truth that euery man as he is borne of his Parents , and till hee repent , is a slaue of Sathan : man or woman , high or low , Sathan is his Lord and Maister . Hee sittes as iudge in his heart ; and in this sence Sathan is the King of the Nations , and God of the world . Men will in wordes defie Sathan , and not name him without defiance , and spitte at him ; and yet ( alas , ) hee is in their hearts : they spit him out of their mouthes , but hee is lower ; they should also spitte him out of their hearts , and that is true defiance indeede : for alas , hee lodgeth in thy heart , and there he makes his Throne , and raignes vntill the spirit of regeneration dispossesse him : and till then , no seruant is so subiect to his maister , no slaue to his Lord , as is the heart of man by nature vnto Sathan , the prince of darknesse . Nay , our bondage , is more fearefull , then the slauery of any poore Christian , in the Spaniards , or in the Turkes Gallies : for their bodies are but in bondage , and at commaund , and vnder punishment : but our best part , our heart , our conscience , our soule it selfe is captiuated vnto him , and vnder his commaunde , who is the King of crueltie , and confusion , and Lord of Hell , whose commaundements are Iniustice , whose seruice is sinne , and whose hyre is damnation . The second part of the Curse , is the first death , or the death of the body : that is , a separation of the soule and body a sunder for a time , namely , till the last iudgement . This death is duly and iustly the punishment of any one , or the least sinne : therefore , how due and iust a punishment vpon that horrible heape of sinfulnesse , which is in euery mans nature ▪ and it is a most terrible curse . For it is the very gate of hel , and the downfall to damnation , vnto all men , but such , as by faith and repentance doe get their death sanctified by the death of Christ : vnto such men indeed it is no curse , but a gracious and glorious blessing , for it is altered by Christ his death . But vnto all men by nature , and which repent not , it is the heauy curse of Gods wrath , and the very downfall into the gulfe of Hell. The thirde part of the curse , vnder which euery man is borne , is , the second death : the death of soule and bodie ; which is the eternall want of Gods presence , and the accomplishment of his wrath : and an apprehension and feeling of that wrath , seazing on body , soule , and conscience . The first curse , was a spirituall death ; the death of the soule , The second a temporarie death , the death of the body . The third , is an eternall death , a death both of soule and bodie together ; and for euer . This eternall death is the curse of all curses , the miserie of all miseries , and torment of all torments : and I shewe it thus . Often when thy tooth acheth , and sometime when thy head acheth , or in the paine of the stone or collicke , thou wouldest giue all that thou hast in the world to bee eased of that paine : Nay , in the exstremitie of some fitts , many will wish them-selues euen out of the world : Now , if the paine of one tooth , can so farre distemper minde and body , that it cannot bee releiued with all the pleasures of this life ; O then , what a torment shall that bee ? when not one kinde of paine , but the whole viole of Gods wrath shall bee powred , not on one member , but on the whole soule body , and conscience , and that not for a time , vnder hope of better : but eternally without hope of release ; and that not in this world , where there are comforts , helpes and remedies : but in that vgly and darksome place of torments : and that not amongst liuing men , which might mittigate thy paine , or else bemone thee , and beway leit with thee : but with the Diuels , and damned spirits , which will now laugh at thy destruction , and solace themselues in this thy misery , and will reioyce , as thou didest serue them in earth , so now in hel to be thy tormēters . It may be therfore ( by the way ) , good warning and wisedome to vs all , when we feele the extremity of some bodily paine , to consider with our selues , and say : O then , what shall be my misery and torment if I repent not ; when not one member , but soule , bodie , and conscience , shall be racked and tormented in the feeling and apprehension of the anger of the Lord of Hostes . In these three points , stands that curse and wrath of God , vnder which euery man is borne . And these doe answer to the three degrees of sinne , which are in vs : for as the two first Rules taught vs , there is in euery man by nature , till hee repent , a three-fold guiltinesse . First , a guiltinesse of Adams sinne . Secondly , the taint of originall , and vniuersal corruption . Thirdly a pollution by many outragious actuall sinnes . In the first of these , euery man is equally guiltie . In the second , euery man is equally corrupt . But in the third , euery one keepes that compasse , within which the Lord wil keepe them , by his limitting power . Now as in our guiltinesse of Adams sinne , sin hath his beginning : In originall sinne , his continuance : in actuall sin , his perfection : So answerable herevnto , the wrath of God ( which alwaies standeth opposite to sinne ) is begun in leauing vs by nature to the slauerie of Sathan , is continued by death , and is accomplished in damnation . And now these three Rules , I commend to the carefull & Christian consideration of you all : certifying you from God , that as you can neuer bee saued , vnlesse you repent : nor repent , vnlesse you Search your selues ( as here the Prophet bid deth ) So , that you can neuer search your selues aright , til you bee perswaded , and resolued of these three Rules , and of the truth of them all , euen in your hearts and consciences : namely , First , that thou art guiltie of Adams sin . Secondly , that thou art prone by nature to al euil in the world . Thirdly , that for these , thou art subiect to the wrath of God , and to all the curses of his wrath : but when thou art in heart , & conscience resolued , that these are true , then thou art a fit Scholler , for this Lesson of the Prophet , Search thy selfe . For when thou goest , thus prepared vnto this Search , and esteemest of thy selfe , as these three Rules haue described thee : then if thou Search into thy selfe , thou wilt finde thy selfe , and thy estate to be such , as will cause thee to repent , returne and take a new course : therefore , what the Prophet sayd to those Iewes , I say vnto you also , my brethren of this Realme of England , who are here now gathered together out of so many countries , & quarters of this Realme : yea , in the name of the same God , I cry vnto you . Search , O Search your selues : and thinke it not a matter indifferent to do , or not to doe it : but know it , that God commandes you , as euer you will come to saluation : Search your selues . And the rather , because by these three Rules ▪ you see how much chaffe of corruption is in your nature , and what neede therefore it hath to bee searched into , and fanned by Repentance . Bee well assured : thou man , whatsoeuer thou art : there is so much Chaffe in thee , that if thou search not , and fanne it not out , thou wilt proue nothing but Chaffe at the last day , and so be blown away with the winde of Gods iustice into Hell. Take hold therefore of this exhortation , and deferre it not . Thou wilt not suffer thy Wheate to lye too long in the chaffe , for feare of hurting it : Is it then safe to suffer the chaffe of thy sinnes and corruptions , to lie cankering and rotting in thy heart ? Bee sure that that little portion of grace , which thou attainest vnto , by liuing in the Church , and vnder the Ministrie of the Word of GOD , will bee putrifyed , and cleane corrupted with the Chaffe of thy sinnes : therefore againe , and againe , I exhort you to make conscience of this dutie : Search into your selues , fanne out this Chaffe , this presumption of ours , and high esteeming of our owne nature , and conceits of Gods fauour before wee haue it : that so this Chaffe being blowne away , the Lord may then bestow vpon vs foundnesse of grace , & the foundation of al goodnes , which is a holy & humbled heart . Salnation is such a building , as the foundation thereof had need to be sure and strong : Ignorance , blindnesse , and presumption , are not sufficient foundations for such a building : therefore as no man wil build a strong house vpon any earth , but will first search it , least it prooue Sandie , & so ouerthrow all : So a wise Christian will not build his saluation , vpon fancies & conceits , and naturall presumptions : but will Search , and looke into his heart : and finding these to be sandie , and rotten , and therefore too weake for the foundation of so glorious a building , wil refuse them all , and labour to furnish his heart with such sound grace , as whervpon he may trust so weighty a work , as is the Saluation of his soule . Againe , if thou wilt stand in the day of triall , then Search thy heart betime , and discerne betwixt Chaffe & Wheat : thou seest , that chaffe flyeth away before the wind ; but good corne indures the Fan , and the furie of the wind : so in the day of triall , temptation , sicknesse , or open persecution , the chaffe of natural presumption , and outward formalitie in Religion , wil flye away : and it must be the penitent , humbled , and beleeuing heart , which must then abide it out , and endure the fanne of temptations and persecutions . And to conclude , Let not the Diuell deceiue thee , in making thee imagine or hope to please God , and yet to let thy corruptions lie vnseene , and thy sins vnsearched out , least thereby thou marre all : for thou vsest not to lay vp-wheat in thy garners , vntil it be purged from the Chaffe : so thinke not to store vp any sauing knowledge , or any other grace of God in thy heart , vntill the chaffe of vanitie be first blowne away , that so the holy graces of God , may be layd vp in the garners of thy soule . And therefore questionlesse ( to speake one word to touch our common professors , in the very sore of their soule ) al knowledge that is stored vp in these impure and vnsearched hearts : is euen as Wheat layd vp in the Chaffe , which is ( a thousand to one ) sure to bee eaten vp by the chaffe , so that , when the winnowing time of tryall and persecution comes : I feare , that such men will ( for al their knowledge ) shrinke aside , and betray the truth : there knowledge then prouing no better then chaffe , because it was layde vp in an vnholy heart : If therefore , thou wouldest stand and endure when Poperie , or persecution , or temptations come , if thou wouldest abide the furie of the fanne of temptations : now , then exercise thy heart with the fanne of GODS law , Search and ransacke it , purge out the chaffe of corruption , and store vp knowledge in an holy heart , and a good conscience , and that will abide the violence of all temptations : yea , when God suffers the Diuell to doe with vs , as he did with Peter , to winnow vs like Wheate , to sift and trie vs , as he did Iob , with the furious winde of all his mallice : this knowledge will proue Wheate , that will abide the winde , and gold that will abide the fire : thus glorious will it be in the ende , if we follow this holy Prophets councel , and Search our hearts . And thus much for the first point ( namely ) the dutie of Searching heere commanded , in which wee haue stayed the longer , because it is the foundation of all the rest : and this being wel laid , the whole building wilt goe vp the faster . Now we come to the second general point here laid down : that is , whom must we Search ? the Prophet aunswereth : your selues not other mē , but your selues . This search so vrged and inforced by the Prophet , must not be of other mens hearts and liues , but of our owne : our owne are our charge , and not other mens : and therein is the saying true , which else is most false : Euery man for himselfe : for as euery soule must bee saued by it selfe so must it beleeue , Repent , and search it selfe . The dutie therefore here commanded , is , for euery man that would haue his soule to be saued , to Search it , and reforme it , and leaue others to bee searched by themselucs . Here the holy Ghost meetes with the common corruption of this world , ( and that is ) that men are Eagle eyed , to see into the liues of other men , but to looke into their owne hearts , and liues , they are blinder then Moles : they can see moates in other mens liues , but discerne not beames in their owne : wherby it comes to passe , that they stumble and fall fowly : for the eies of most men are set vpon others , & not vpon them selues : and thereupon it is , that an euil , man seeing other men , & not himselfe : thinkes best of himselfe , & worst of other men : but contrariwise , a good man seeing himselfe , & not other men , thinkes worst of himselfe , and better of other men : an euil man lookes outward , and iudgeth other men : but a good mā lookes homeward & iudgeth himselfe : and in iudging , condemnes himselfe , farre aboue other men : and that because by searching into his own heart and wayes , hee knowes that by himselfe , which he knowes not , by any man in the world besides . So then we must search , not other men , but our selues : our owne hearts and our owne liues are our charge , and burthen : the liues of other men concerne vs not , being priuate mē , further thē , either to follow them being good , or take heede of them being euil : but to search , or to bee inquisitiue into them , is no dutie commaunded vs , but rather a foule & a base vice forbidden of God. Indeede Magistrates in their people , Pastours in their congregations , and house-holders in their families are to search : but they can search onely for criminall causes , or open actuall sinnes : but this searching must bee of our hearts , which no man can search , but our selues onely . Few men haue a calling to enquire into other mens liues , but euery man hath a calling to search into himselfe : but ( alas ) men doe farre otherwise , they suffer themselues to rotte in their owne sinnes , and erect an Inquisition ouer other mens liues , & it is to be seene in dayly experience , that those men , who are the great Searchers and priers into other men , are the neglecters and forgetters of themselues : And contrariwise they who doe narrowly search themselues and their owne wayes , and looke into the corners of their owne hearts , doe finde so much worke to do with themselues that they little busie themselues , with other men . And thus much may suffice for that point . It followeth . O Nation not worthy to be beloued . The third point : Who must search ? the Iewes , who are here termed a Nation , not worthy to be beloued : & yet for al that , they are bid to search themselues , that so vpon their Repentance , they might bee beloued . Where , wee may see the vnspeakable loue of God , and his wonderfull mercie , offering grace vnto such men , as are altogether vnworthy of it . Gods children are by nature like other men , and God findes nothing in them , why to respect them aboue others : but euen of his owne mercie , makes them worthy , who of themselues are not : therefore how worthy is that God , to haue all the loue of our hearts , who loued vs , when wee were not worthy to be beloued . But let vs examine more particularly , why GOD doth call the Iewes a Nation , not worthy to bee beloued : I answere , God had blessed them aboue other Nations : He gaue them his Couenant of grace , and thereby made them his people , & commited to their trust , his holy word and Oracles : but he delt not so with other Nations , neither had the Heathē knowledge of his lawes . Besides all this , they had a better land then others about them , it flowed with Milke , and Honie , ( that is , with all commodities , & delights ) and though their Countrie was but little : yet themselues so populous , and so powrefull , that whilest they pleased GOD , no enemie durst set vppon them . Thus for soule and bodie , they were euery way a Nation , blessed of God , a people beloued of God aboue all others . Now , how did this people ( thus beloued of their God , ) requite this his loue , which they had no more deserued , then any other Nation ? Certainly , as they deserued it not afore they had it : so they requited it not , when they had it : but requited this loue of God with sinne , with rebellion , and with disobedience . They tempted him , they prouoked him to wrath , they presumed of his mercy , & proued a most stubborne and stifnecked people , a froward generation : Moses partly sawe this in his owne experience , & better discerned it in the spirit of Prophesie : and therefore wondering at this their wickednes , he cryed out , Do you thus requite the Lord : O foolish people , & vnwise ? thus : that is with sin , & disobedience , which is the only meanes to displease the Lord , & to prouoke him to wrath : for this cause , they are worthily called a foolish and vnkind people by Moses , and here , by the Prophet . A Nation , not worthy to bee beloued , namely , for their vnthankefulnes , and vnkindnes : which was such , as they not only were slacke , and carelesse in performance of such duties as God required : but euen multiplyed their sinnes , & committed those foule rebellions , which his soule hated . And amongst many , the Prophet here in this Chapter , noteth three of their great sinnes : for which they were a Nation not worthy to bee beloued . Couetousnesse , Crueltie , and Deceite : all which were the more hainous and intollerable , because they were the sins of their Princes , their Rulers , and their priests : who should haue beene lights and examples to the rest . Now , although euery sin in it selfe , is of that ill desert , as it is able to cast vs out of Gods fauour , and depriue vs of his loue : yet , behold , here God complaines , not vpon a little cause , but for wonderfull , & exceeding vnthankfulnesse , & vnkindnesse in them : who of all other should haue loued the Lord. As a man cares not for hard vsage from him , whome hee esteemes not : but a little vnkindnesse doth greatly greiue a man , from him who is loued and respected : so is it with the Lord our God , he loued not the Gentiles , as hee did the Iewes , neither was hee so bountifull vnto them : and therefore , ( as we may see ) though they liued alwayes in ignorance , and continued alwayes in disobedience , yet , the Text saith , the time of that ignorance God regarded not : but when as the Iewes , his owne people , whome he chose out of all people , & bestowed his loue vpon them , and made his Couenant of grace with thē , when they became vnkinde , vnthankfull , forgetfull , stubborne , and rebellious , that caused the Lord euen to complaine of the indignitie , and to cry out by Moses . Doe yee thus requite the Lord : O foolish people & vnwise ? And hereby the Prophet , O nation , not worthy to be beloued : & therfore ther is no man , but if he be asked what he thinkes of this Nation of the Iewes : he will answere , that they are a most vile & wicked people , a froward generation , and that they are worthy to taste deepely , of all Gods plagues , who so farre abused his loue and mercie . But what doth this belong to them alone ? and is Israel onely a Nation not worthy to be beloued ? Nay , I may cry out with as good cause : O England , a nation not worthy to be beloued . For , God hath beene as good a God to vs , as he was to them : and we haue beene as vnkinde a people to him , as they were to him : But that I may bee free from discrediting our nation , and from defiling my owne Nest : let vs prooue both these points , and lay them open to the view of the world . 1 First therefore , the same mercies , and farre greater , haue beene powred & heaped vpon vs : hee hath called vs out of the darknesse ; First , of Heathenisme , & then of Poperie : his couenant of grace and saluation , he hath confirmed with vs , his treasures of his word and Sacraments , hee hath imparted to vs : his holy word neuer better preached , and the mysteries thereof neuer more plainly opened , since the time of the Apostles : and as wee haue Religion , so wee haue it vnder a religious prince , whereby it comes to passe , that these blessings of saluation , wee inioy not in secret , or by stealth : but wee haue it countenanced by authoritie : so that religion is not barely allowed , but euen as it were thrust vpon men . Besides al this , wee haue a land also , that floweth with milke & hony , it is plentifull in all good things : we haue libertie , & peace vnder a peaceable prince , and the companions of peace : prosperitie , plentie , health , wealth , corne , Woole , gold , siluer , abundance of all things , that may please the heart of man : thus hath God deserued the loue of England . 2 But now England , how hast thou requited this kindnesse of the Lorde ? certainely euen with a greater measure of vnkindnesse : that is , with more and greater sinnes then euer Israell did : so that if Moses spake true of them : then may our Moses much more truly cry out against England , doest thou thus requite the Lord , thou foolish people ? And if this Prophet said thus of Israell for three sins : then may it bee saide of England , for 300 sinnes ( O England ) a Nation not worthie to bee beloued : for thou hast multiplyed thy transgressions , aboue theirs of Israell ; euen as though , thou haddest resolued with thy selfe , the more Gods kindnesse is heaped on thee , the more to multiply thy sinnes against him . For thou England , as thou hast requited the Lord with sinnes ; so not with a few sinnes or small sinnes ; or sinnes , which hardly coulde haue bene preuented : for that had bene a matter of some excuse , or not of so great complaint . But thy sinnes are many , and grieuous , and capitall . And which is worst of all , wilfull and affected , euen as though God had deserued euill of vs and that therefore we ought malitiously to requite him . If any man make doubt of this , and therefore thinke I speake too hardly of our Church : I will then deale plainly , and particularly , and rip vp the sores of our nation , that so they may bee healed to the bottome . The common sins of England , wherwith the Lord is requited , are these . First , ignorance of Gods will and worship , ( I speake not of that compelled ignorance , in many corners of our Land , which is to bee pittied because they want the meanes ) but wilfull , and affected ignorance . Men are ignorant , euen because , they will bee ignorant . Meanes of knowledge were neuer so plentifull , and yet neuer more grosse ignorance : is not hee wilfully blinde , who will not open his eyes in the Light ? and can there bee any darknesse at Noone day , but it must bee wilfull ? but our Nation is darke and blinde in the Sunshine of the Gospell : and grossely ignorant , when the Gospell beates their eares , and light shines round about them ; so , as if they closed not their eyes , and stopped not their eares , they could not , but both heare & see ; who would looke for ignorance after 35 yeares preaching ? & yet , many are as ignorant , as if they had bin borne & brought vp vnder Poperie : so that our people are as euill as those in the dayes of Christ , of whom the holy ghost saith Light is come into the world ; but men loue darknesse more then light : so knowledge is come into England : but many Englishmen loue ignorance better then knowledge . Alas , how many thousands haue we in our Church , who know no more in religiō , then they heare in common talke of al men , & which is worse , they thinke it sufficient also , and which is worst of all , whereas they might haue more , they will not , but care not for it . 2 The second maine sin of England , is : Contempt of Christian Religion . Religion hath bin among vs these fiue and thirtie yeares : but the more it is published , the more it is contemned , and reproached of many : in so much , as there is not the simplest fellow in a country town , who , although he knowes not one point of religion , yet he can mock , and scorne such as are more religious then himself is : this is one of the moaths of England , that eates vp religion , this is grieuous in whomsoeuer , but most intollerable in two sorts of men . First , in them , who are altogether ignorant : that they should mocke they know not what . A pittifull thing to hear one , who himselfe cannot giue the meaning of one petition in the Lords praier , to vpbraide other men , because they are too forward : but it is the worst of all , when men of knowledge , and such as liue ciuilly , and would be counted good christians : and are indeede of the better sort : cannot abide to see others go , a little before them : but if they doe : presently , they are Hypocrites and dissemblers : Thus not prophanenesse , nor wickednesse ; but euen Religion it selfe is a by-word , a mocking-stocke , and matter of reproach : so that in England , at this day , the man or woman that begins to professe religion , and to serue God , must resolue with himselfe to sustaine mockes , and iniuries , euen as though he liued among the enimies of religion , and not among professors : and as religion increaseth and spreadeth it selfe : so doth the number of these mockers : O what a cursed sinne is this ? to contemne the greatest fauour , that God can giue vs ; that is his holy religion : for the which , wee should rather praise him all the dayes of our liues . All that God can giue a man in this world , is his Gospell : what then can God giue to be regarded , when his gospel is contemned ? This sinne was neuer amongst the Iewes : they indeed regarded it not so as it deserued , but who did euer make a mocke and a scorne of it but England ? O England , how canst thou answere this . God sends thee the most precious Iewell , that he can send to a Nation ; and thou scornest it , and them that bring i● , and them that receiue it ; euen as though it were no blessing , but a curse : so that as Christ saith to the Iewes , for which of my good workes doe you stone mee ; So may the Lord say to England : I haue giuen thee a fruitfull land , a blessed Prince , gold and siluer , peace and libertie : plentie and prosperitie : for which of these ( O England ) doest thou contemne my religion ? The least of these deserue loue ; but England hath a better then all these ; that is , his Gospell and word of saluation : and yet , that also is contemned ( as beeing nothing worth ) and those which confesse it , and those that bring it , and consequently God himselfe that gaue it . If England had no more sinnes but this : this deserues , that it should bee saide of vs , that wee are a Nation vnworthy to bee loued aboue all Nations , for some Nations would haue religion , that they might loue it , but they cannot haue it : some haue it , and doe loue it : some haue it , and loue it not : but in noe Nation is it made a mocking-stocke , but in England . And where are those men , but in England , who ( like the dog in the manger ) will neither entertaine Religion themselues , nor suffer them that would : let vs in time take heede of this sinne , as a sinne that crieth to God , to reuenge so vile a dishonour done to his maiesty : neither is there any sinne that more certainly foreshewes , and more forceably hastens the remouing of the Gospell from vs. For high time is it to cease louing , wher loue procures disdaine . And to stay giuing , where giftes are scorned . Carry home this lesson to your great townes & cities , where you dwel , for in these populous places are these great mockers , for wher God hath his professors , the diuel hath his mockers ; & repēt betimes of this sin , for hold on in mocking , & be sure that God ( who will not be mocked ) will remoue his gospel frō you ; but if you leaue this sin , and entertaine the gospel , ( as it worthily deserus ) then be sure of it , God will continue the Gospell , to you , and your posterities after you , in the face of al your enemies round about you . 3 The third common sinne of Englande , is , Blasphemie , many waies , but especially in vaine swearing , false swearing , and forswearing , and the abuse of all the names and tytles of the Lord God. This sinne is general , euen ouer the whole land , especially , in Fayres , and Markets , where men for a little gaine , wil not care to cal the Lord of Hostes to be witnesse to a lye , and the God of truth , to testifie an vntruth . And which is worst of all , Gods holy name is vsed in vaine oathes , and ordinarie talke . When men haue no cause to sweare at all : so that , it is most lamentable to see and obserue , that the name of any man of honour , or worship , is vsed more reuerently , and lesse abused , then that fearefull and glorious name : the Lord our God. 4 The fourth generall and great sinne is , Prophanation of the Saboath . A common sinne euery where , and yet so great a sinne , that where it raignes , in that Country , congregation , family , man or woman , there is noe feare of God , nor any true grace in them : for the keeping of the saboath , is the maintaining , increasing , and publishing of religion . 5 The fift sinne of our Nation , is , vniust dealing in bargaining betwixt man and man. How hard is it to finde an honest , simple , plaine dealing man : and that euen in such great assemblies as this is , I feare present experience wil testifie : you are now many thousands gathered together , some to buy , some to sell , some to exchange : Remember , that I haue tolde you , an honest hearted and plaine dealing man is hard to finde : therfore labour to approue your selues sincere hearted men . remember the counsell of the holy Ghost : Let no man oppresse nor defraude his brother , in bargaining : for the Lord is the auenger of all such things These sinnes are generall and vniuersall as a cancker : And so are the sinnes of the 6. 7. and 8. Commandements ( though they be not altogether so cōmon as these be ) Murthers , Adulteries , Vsuries , Briberies , Extorsions , Cousenages , they are a burthen , vnder which , our earth groanes ; and they cry against vs to heauen , so that vpon as good or much beter cause may it be said to vs , as to the Iewes : O Nation not worthy to be beloued . Looke at the outward face of our Church , at the signes of Gods loue , which are amongst vs , and at Gods dealing with vs ; and behold , we are a most beautifull Church , a glorious Nation , a Nation to bee admired , and wondred at : but looke at the liues of our ordinarie professors , looke at our sinnes , and at our requiting of Gods loue : and we are a people of Sodome , as full of iniquities as they were , whose sinnes are so many , so rife , and so ripe ; that at the last they wil euē bring down fire & brimstone , or some other strange iudgement vpon vs , if repentance doe not preuent it , or the cries and prayers of holy men stay not Gods hands . So , then let vs all here assembled , grant & confesse , that we are a Nation so farre from being worthy to bee beloued , as that we are most worthy to be hated , & to haue all the wrath of God powred vpon vs. Now then , are we so ? and shall wee continue so still ? Nay , that is the worst , and most wretched of all : then let euery one of vs learne this duty , enter into our selues , Search our hearts and liues , that they may lye open to our owne sight , to the confusion of vs in our selues , that in God by repentance wee may bee raised vp . Our sinnes lye open before the face of God , and stincke in his presence , and and cry for vengeance : and before the face of Gods Angels , who bewaile it , and before the face of the Diuell , who reioyceth in our confusions : and shall they lye hid onely to our selues ? Now then , if wee would haue them hidde from God , and stoppe the cry , that they make against vs , and keepe them from Sathan , who accuseth vs for them : wee must so Search our selues , that they may lye open to our owne hearts : remember thou thy sinnes , and God will forget them : lay them open before thy owne face , and God will hide them from his : write them vp for thy owne selfe , and God will blot them out of his remembrance : but if contrariwise , thou hidest them : then assure thy selfe , the more thou hidest , and buriest them , the more open doe they lye in the face of GOD : and then what will followe , but that they will all bee disclosed at the last day , to thy eternall confusion . Therefore againe , and againe , I exhort you in the name of GOD , Search your selues , finde out your sinnes , confesse them to GOD , freely , and ingeniously ; confesse their desert to bee Hell and damnation , humble your hearts to God , cry and call for pardon , as for life and death , purpose and promise to leaue them , begin a new course of life , beleeue stedfastly , and doubt not of pardon and forgiuenesse in the blood of Christ , continue in that faith , and that newe course of life : So may Englande preuent Gods iudgements , and quench that great action of vnkindnes , which God hath against them , and become a Nation as worthy ( vpon their faith and repentance ) in Christ to be beloued : as for their peace and prosperitie , they haue bene of all nations of the earth admired . Hitherto , of the third generall point . 4 The fourth generall point in this exhortation , is the time limitted them , when they should Search . Before the Decree come forth &c. As though the Prophet should say . Israell , repent , before God execute his iudgements on thee . For behold the gratious dealing of God : Man sinneth , his sinnes deserue plagues : but GOD presently plagueth not , but deferres it , he puts a time betwixt the sinne and the punishment ( ordinarily : ) this he doth to shew his mercie to mankinde , because that hee would not destroy them , if they would amende . Therefore , after the sinne , he smites not presently , but puttes of his punishment , that in the meane time man may Repent . Here the Prophet compares the Lord to a mother ; for as she conceiues the fruite in her wombe , and beares it a long time , ere she bring it out : so the Lord after a mans sinnes , or a peoples sinnes , conceiue ( that is ) ordaines , and decreeth a iudgement for it , but he keepes it vp , and all that while he heares it : But as she , when her time is come , then trauailes and bringes forth : so , when the time that God hath appointed , is come , and stil sinne is not repented of : then his iustice trauailes to be deliuered of that iudgemēt , which mercy hath kept vp so long a time . Thus the old world had an hundred & twentie yeares giuen them for time of repentance ; all that while God was in conceiuing , at last when there sinnes were ripe , and no hope of amendment : then GOD trauelled , and brought forth a fearefull byrth , namely the vniuersall flood , to wash away , and take reuenge vpon the vniuersall iniquities of those times . So many hundred yeares he gaue vnto the Iewes , long hee was in conceiuing their destruction , and oftentimes hee had it at the bringing forth , as in the captiuitie of Babylon , and vnder Antiochus ; yet his mercy stayed it : and still hee trauailled longer : telles them here by the Prophet , that yet the Decree is not come forth , ( though it bee conceiued : ) but at last when Israell would not Repent , but grewe worse , and worse ; ( as in Christ his time ) then hee could containe no longer , but trauelled indeede , and though it bee with griefe , yet hee hath brought foorth : and what ? a most fearefull byrth , euen an vtter disolation of that kingdome and Countrey , of their Citie , and Temple , and a dispertion of their Nation ouer all the world : but as a woman at last is deliuered with daunger , and difficultie , with paine and sorrowe : so the Lord long conceiues , but at last bringes forth his iudgements : yet it is with griefe and vnwillingnesse , and hee is loath ( as it were ) and much agrieued to execute his most iust iudgements on those , who haue professed his name : hee often touched the Iewes a little , and as being vnwilling to smite them : hee drue backe his hande againe : but at last when their sinnes did so increase , and were so strong , that they euen did wring out , by violence his plagues from him , then with much bewayling of their great misery ( as wee may see in Christ , weeping for them , ) hee executes his iudgements on them . But as they are long a comming : so , when they come forth , they were the heauier ; as a child , the more fulnesse of time it hath , is the greater , the liuelier , and the stronger : so , Gods iudgements , the longer God deferreth them , and is in conceiuing them , the heauier are they , when they come : that is manifest in the Iewes ▪ once his owne people , for he hath destroyed their land with an irrecouerable destruction , and smitten their posteritie with a blindnes of minde til this houre , so that to this day , when the old Testament is read , the vaile is ouer their eies , that they cannot see the light of Christ Iesus , but plodde on in fearefull and palpable blindnesse . This Doctrine hath speciall vse to this our Church , to teach vs to looke to our selues betimes , and try our owne wayes , and turne to the Lord , for wee cannot tell how farre of his iudgments are : in reason they must needs be near , they haue beene so long deferred , and yet beene so iustly deserued of vs. Certainly God hath long beene in conceiuing iudgements and plagues for the sinnes of England , and often hath Gods hand beene vpō vs by warre ▪ famine , pestilence , inundations : and yet it hath been puld backe againe : and his sword hath beene put vp into his sheath , and God hath stayed his birth euen in the very trauell , and we haue escaped , euen as a man , whose necke hath beene vpon the blocke , and the Axe holden vp to strike : so then , yet the day is not come , yet we haue time : happie wee that euer wee saw this day , if now wee haue grace to repent , and search our hearts , for then wee shall stay this Iudgement decreed , that it shall neuer come forrth against vs : but if we deferre to repent , & put off from day to day , and lye rotting still in our sinnes : then know and be assured that as the Decree is established , so it must needes come foorth : and then , when iudgement is come forth , & the stroke stricken , Repentance is too late : therefore what he said to the Iewes , I say vnto vs , Search thy selfe , O England , ( a Nation not worthy to be beloued ) before the Decree come forth , which is already past against thee . Thus much for the fourth point . 5 Now followeth the last point : the reason of all . Why should we search our selues ? The reason is included in the fourth point : For there is a Decree come forth against thee . And though the execution be deferred , and though God be vnwilling to take it out , yet without Repentance , it is most certaine , it shall come foorth and bee executed at the last . In one word , this is the reason . Repent , or else certainely God will take vengeance : But ( will mans heart say ) is this true ? Or rather these bee but words to feare men , and to keepe them in awe . I aunswere , for the proofe and experience hereof , neuer goe further , then this place , and present example wee haue in hand : the Prophet bids them Search , Search , and repent , else , as certainly , as there was a iudgemēt conceiued , so certainly it should be executed vpon thē : they would not heare , nor Search , nor repent : but what followed ; let all mē iudge whether God is not true , of his word to them or no : yea , alas , who seeth not that God hath trauelled indeede , and hath brought foorth a fearefull iudgement on them , and hath made them for these thousand yeares and a halfe , the gazing stocke , the by word , and the amazement of all the world . Thus was it threatned to the Iewes , and thus it is performed : and certainly thus hath it beene threatned , & thus shall it be performed to thee , O England , except thou preuent the iudgements that are comming : O happy England , that I may say to thee , it is yet but comming . For as for the miserable Iewes : vpon them ( alas ) it is come already : to those poore soules it can bee said no more , Repent before the Decree come forth : for it is now past : but thou art happie , for thy day is not yet come : yet I may say to thee : Repent before the Decree come forth : and O happie England , that thou mayest heare this worde : ( Before ) sounding in thine eares . Therefore my beloued brethren , who are heare assembled out ( almost ) of euery corner of this kingdom , heare my words : and carry them home with you into al countries . God is the same God still , as iust , and as iealous , as euer hee was : our sinnes are as ill , nay , much viler then the Iewes were : how can it be then , but that must fall to vs that fell to them ? therefore the zeale of Gods glorie , and my desire of your saluations , make mee , that I dare not flatter : but tell you the truth : that is , that out of all question , if we search not our selues & repent , there is a generall iudgement in preparing for vs : certainely the Decree is out , and what can stop the execution of it , but Repentance : God hath long spared , and hee hath been long in trauelling , therefore ( though nothing can be said in way of prophesie ) I am in my conscience perswaded to feare , and that out of infallible grounds of the word of God , that a plague , and a iudgement , and that most fearefull , hangs ouer England : & that it is alreadie pronounced vpon this Nation , and shall be as certainely executed , without a visible reformation : and because I may seeme to speak somewhat at large , giue mee leaue to giue you the reasons inducing mee hereunto . 1 First , the Gospel hath beene preached these fiue and thirtie yeares , and is daily more and more , so that , the light thereof neuer shone more gloriously , since the Primitiue Church : yet for al this , there is a general ignorance , generall of all people , generall of all points , yea , as though there were no preaching at all : yea , when Poperie was newly banished , there was more knowledge in many , then is now in the body of our Nation : and the more it is preached , the more ignorant are many , the more blinde , and the more hardened ( euen as a Stithi● ( the more it is beaten vpon , the harder it is ) so they , the more they heare the Gospell , the lesse esteeme they it , and the more they contemne it ; and the more God calles , the deafer they are : & the more they are commanded , the more they disobey . We Preachers may cry , till our Lunges flie out , or bee spent within vs , and men are mooued no more then stones , O alas , what is this , or what can this bee : but a fearefull signe of distruction ? Will any man endure alwayes to bee mocked , then how long hath God beene mocked ? Will any man endure to stand knocking continually ? If then God hath stood knocking at our hearts fiue & thirtie yeares : is it not now time to bee gone , vnlesse we open presently ? But , if we wil know what this argueth , to contemne the Gospel , and not to repent , when the word is so abundantly preached : read the Storie of Ely his wicked sonnes . Hee spake vnto them , and gaue them godly counsaile , but they hearkened not vnto the voyce of their Father : But will some say , that is no great matter , not to heare their Father is a common thing : but marke what followeth . They would not beare their Father , because the Lord would destroy them : a fearefull thing . Euen so it is with a nation , or a people : are they taught , and are they worse and worse ? take heede : If Elyes sonnes obey not , it is , because God will destroy them . If therefore Ely , and many Elyes haue spoken to England , and England heares not , England obeyeth not , England repents not : take heed the Lord in heauē say not , England will not heare the voyce of the Prophets , because I will destroy it . Let no man say , wee take vpon vs to prophesie : wee onely giue warning , and shewethe daunger , by example of the like . My second reason is this . One iudgement executed : and not working Repentance , is alwayes a fore-runner of another , that Rule is certaine , and an euident truth , and needs no prouing . Now ; we haue beene visited with Famines , Earthquakes , pestilences , inundations , Thunder & lightning in winter , and most strange & vnseasonable weather : but alas , all these haue taken no effect : where is the humiliation , repentance and reformation which they haue wrought ? therefore it must needs bee , there remaines behinde a greater iudgement . Men may be so madde to thinke these to be ordinary things , and to come by course of Nature , and ordinarie causes : but certainly , they are the shaking of the Rod , and fore-runners of a greater iudgement , vnlesse Repentance cut of their course . For looke as one cloud followeth another , till the Sunne consume them : so one iudgement hastens after another , and repentance onely is the Sunne , which must dispel them . 3 Thirdly , it stands with the iustice of God , according as he hath reuealed it in the Scripture , especially in Deut. 28. out of the whole Chapter , it must needs be gathered as a Rule . I wil curse that people which breake my lawes : now we may not deny but this land of ours , is for abundance of sinne , a people of Sodome . All kinde of sinnes , in all estates of men , rage and raigne euery day more and more : therefore I conclude , that vnlesse wee repent , and so dissolue this cloude of iudgement , that hangs ouer our heads : it cannot be , but a most fearefull tempest is to come at the last , and when it is come , it will be too late to wish we had done it . Therefore in the bowels of Christ Iesus , Let this be to intreate and exhort you all , to search and looke into your selues , that so Repenting and changing your wayes , you may get the sword againe into his sheath , which is already drawn out , but yet hath not stricken home , & may quench the wrath which is already kindled , but yet burns not out as it wil do , if by repentance we quench it not : & do this euery one as you tender the saluatiō of your owne soules , & the continuance of the Gospel to this glorions Nation , and the peace and prosperous state of this Church & common wealth . For let men make what causes they will , it is certainely sinfulnesse that ouerturnes kingdomes , and changeth states , as all these kingdomes and states haue felt , who haue continued finally to contemne the Gospel . It followeth : And you be as Chaff , that passeth on a day . The Prophet proceedeth , & describeth more plainely , the manner and state of that plague , which God will send vpon thē : the meaning was partly opened before , to bee in effect thus much ; Search your selues , least God take his fanne and try you , because you would not try your selues , and finding ●ou vppon the tryall , not sound wheat , but light chaff : blow you to hel with the winde of his wrath : the Metaphor which the Prophet vseth is this , he compares the Lord to a husband man , great and rich , the whole world is his corne-field : seueral nations , ( as this of ours for one , ) are his heapes of Corne : but these heapes of corne be ful of chaf , that is , these particular Churches , are ful of hypocrites : now a wise husbandman letteth corne and chaffe lye together no longer , then til the winde doth blow , and then he appoints his fanning time to seuer his corne from his chaffe , and to blow away his chaffe , & lay vp his corne : so God , the great & wise husbandman , will not let the Chaffe lye for euer amongst the Wheat , hee hath therefore appointed his fanning times , when to blow the Chaffe into hell , and to gather his wheat into heauenly garners . Now Gods winnowing times are two : the one is at the last day , after this life , and that is Gods great winnowing day of all his Corne ( that of al● men ) when the bad shall bee seuered from the good for euer , neuer to be mingled againe with thē , but by the strong and powerfull fanne of his last and finall iudgement to be blowne into Hel : the winde of whose wrath , at that day , shall bee stronger to blow them all away , then al the winde in the world to blow away one handfull of light Chaffe . 2 Gods other fanning time , is in this world : and that is also double . The one is , when the word is preached : the preaching of the word is one of Gods fans . For when the Gospell is preached to a Nation or Congregation , it fannes them , and tries them , & purgeth them , and so seuers them , that a man may see a manifest difference of the chaffe and the wheate , that is , of the godly man , and the wicked man : this preaching of the Gospell , doth Iohn the Baptist , expresly call a Fanne : where the holy Ghost pursueth this whole Metaphor , most plainely speaking of Christ , hee saith ; Whose Fanne is in his hand , and hee will ●roughly purge his floore , and gather his w●eat into his garner , but the chaffe he will burne with fire vnquenchable . The winde of this fanne of the word preached is so strong , as that it seuers the Chaffe from the Wheate , that is , good professors from hypocrites in the visible Church , and blowes so strongly vpon the wicked , that it brings them to the beginning of Hell euen in this world , for it so worketh vpon the conscience , as if it cannot conuert them , it strikes them with feare , terrour & torment , either in life or at death , which torment of conscience is the very flashes of hell-fire . But , when this first Fanne of the word , will not serue to bring men to repentance , ( for the word preached , doth not confound a man actually , but only pronounce the sentence , and thereby strike the conscience ) then God hath another fanne , and that is the fanne of his iudgements : and that fanning or winnowing time is , when he executes his vengeance and his iudgements on a Nation : this is his latter fanne , 〈◊〉 the first will not preuaile , this ●● his powerfull and strong fanne driuen about with the winde of his wrath , this fanne went ouer the olde world , and swept them all away , and went ouer the nation of the Iewes , and we see they are no more . 1 These three fannes of God make a three-fold separation of the Chaffe from the Wheate , that is , of the wicked from the elect : with the fanne of his word which is powerfull , he seuers them in affection , and disposition , and makes a distinction of them , so , as generally the Wheate is knowne to be Wheate , and Chaffe discerned to be Chaffe , by the preaching of the word : but though the tare be knowne to bee tare , yet both grow together , so that the word onely seuers them in affection , and sets seueral notes of distinction vpon them both . 2 But then the second fanne of his Iudgements is more violent , for thereby , he seuereth them a sunder in soule , gathering the godly men , as his wheat into the heauens , & blowing the soules of the wicked into hell : but yet the bodyes of them both lye together , as partakers of the same iudgement , so subiect to the same corruption , and are all lodged in the same graue of the earth , and death hath like dominion ouer them all . 3. But afterwards at the last day , at Gods great haruest , & great winnowing time , he then with the winde of his power , seuereth them a sunder in soule and body . Wheate from the Chaffe , sheepe from the Goates , & separateth them , neuer to be mingled againe for euer & euer : and then with the winde of his wrath , he blowes the chaffe into fire vnquenchable , and with his louing fauour gathereth his wheate into the euerlasting and glorious garners of heauen . So then the first seuereth them in affection . The second in soule for a time . The third , actually in soule and body for euer and euer . Now of these three winnowing times , the holy Ghost speaketh here properly of the second : namely the fan of Gods iudgements : so that , the meaning of the Metaphor is this : search your selues and repent betimes , least God come vpon you with some fearefull iudgements : because you haue so long contemned the fan of the word , and finding you too light to abide the try all , doe take you away in the iudgement , and cast you into hell : for as sure as the fan of the word hath made difference of you , which are chaffe , and which are wheate , so sure shall the fanne of his iudgements blow away the chaffe to hell and damnation . Thus much for the meaning . Now for the vse , for vs in England , the case stands thus : Our church doubtlesse is Gods corne field , & we are the corne heape of God : and those Brownisles and Sectaries are blinde and besotted , who cannot see that the church of England is a godly heape of Gods corne : but withall , we must cōfesse , we are ful of chaffe : that is , of prophane , & wicked Hypocrits , whose hearts and mindes abound in sinnes and rebellions : and many of our best professors are also too full of chaffe ( that is ) of corruptions , and doe giue themselues too much libertie in many sinnes : but alas , the pure wheate , how thinne is it scattered ? howe hard to finde a man ( at least a family ) which dedicate themselues to the Lord in holy and sincere obedience , and labour to make conscience of all sinnes : now therefore , seeing wee are Gods corne field , and we haue some pure wheat amongst much chaffe , therefore God will winnow vs , to find out the corne , if hee haue but one corne of wheat in a handfull of chaffe , but one good man of many , he will stirre all the heape for those fewe cornes , hee will not care to blow all the chaffe to hell , to finde out those fewe cornes of wheat , to lay them vp in heauen : so that out of all question , England being so ful of chaffe , must look to be winnowed . Nowe for the first Fanne of his word , it hath beene vsed in this land these fiue and thirtie yeares , and that as powerfully , and as plentifully as any where in the worlde , and yet ( alas ) many are more Godlesse , more ignorant , more prophane then euer they were , yea wickednesse groweth , and the Chaffe increaseth aboue the Wheate : bee sure therefore , that God will bring his second Fanne vpon vs ; because wee will not suffer the first and the milde and gentle fanne of his word to try and search vs : therefore hee will bring the fearefull fanne of his iudgements , and with it , hee will blowe soule & body into hell , with those our sinnes & corruptions , which we would not suffer the Fanne of Gods worde to blowe from vs. The first hath so long blowen in vaine , that the second must needs come vpon vs , & it hath already begun to blow : three or four blasts haue blown ouer vs ; famin , pestilence , earthquakes , fire , water , winde , these haue so blowne some of vs , that they haue taken away a great number of vs. For vs that remaine , this onely remaines , that wee strengthen our selues by grace , to be able to stand against the next blast , for come it wil , & when it comes , no wealth nor worldly thing can inable vs to endure it , onely faith & repentance , & the grace of God will stand at that day . Now therefore , in that so feareful a fanning abideth vs : seeing it is so neer ( as appeareth by the blasts already past ouer vs , which are nothing but the forerunners of a greater tēpest : ) what shuld be our care ( except wee care not to be blown body & soule into hel ) but to labour to efchew this feareful fan of Gods wrath : or at least , if it come vpō vs , that it may not blow vs to hell , but hasten vs to heauen . It thy heart be touched to aske , how this may be : I answere thee , onely to follow the Prophets aduice in this place , by Searching and trying our selues . The way to escape Gods triall , is to try thy selfe : and to escape Gods iudgement , to be a iudge to thine owne soule : and so the way to escape the fearfull fanne of God , is to fanne thine own heart by the law of God. For whomsoeuer the first fanne ( that is the word of God ) doth worke vpon : these men are neuer blowen away with the fanne of Gods iudgements . O then , entertaine the word of God into thy heart , submit thy soule vnto it , let it pearce , & try , and ransacke thy heart , and lay before thee thy wretched estate by thy sinnes , and when thou seest thynakednesse and misery , confesse it , bewayle it , be humbled for it , cry & call for mercy and forgiuenesse ; pray against thy speciall sinnes , striue to purge them out as the poyson of thy soule , craue grace from God against al thy sinnes : and if thou seest any sins more welcome to thy nature , more deere vnto thee , and which more prevaile against thee , then others doe : pray against these sinnes , and striue against them aboue all : and endeuour , that by the fanne of Gods word , they may bee blowen away from thee . When thou hast done this , then marke , what will come of it : when thou hast fanned thy selfe , God will not fanne thee : but when the fanne of his iudgemēt comes ; and bloweth so strongly vpon the wicked , then the Lord finding thee already fanned , and clensed by his word , will spare thee , and his iudgement shall either blow ouer thee , and passe by thee vntouched ( as ouer Lot , in the destruction of Sodom ) or else shall fanne out all thy corruptions , and blow thee vp to heauen , to be laid vp as pure wheat in the heauenly garners , and mansions of glory , which Christ ascended to prepare for thee . Now then amongst those many businesses , with which this world doth comber euery one of vs ( all which shall perish with the worlde it selfe ) let vs good brethren , spare some time for this great businesse . Martha may be combred about many things , but this is that one thing , which is necessarie : therefore whatsoeuer is done , let not this bee vndone . Once a day put thy selfe and thy life vnder the fanne of Gods lawe , try thy selfe what thou art and thy life , how thou liuest . Once a day keepe a Court in thy conscience , call thy thoughts , thy wordes , and thy deedes to their tryall : let the ten Commaundements passe vpon them , and thy sins and corruptiōs which thou findest to be chaffe , blow them away by repētance , so shalt thou remaine pure and cleane wheate , fit for the house and Church of God in this world , & for his kingdome in heauen . But , if we will not doe this , then alas , what wil follow ? my heart grieueth to vtter it : but I must vnlesse I should be a false prophet : And therefore I wil. Our long peace , plentie , and ease , haue bred great sinnes , so great that they reach to heauen , and prouoke Gods Maiestie to his face , and so strong , that they will violently drawe downe iudgments from God vpon vs : which when they come , they will bee so powerfull , and so violent , that they will blow vs away like chaffe , and bring this kingdome to some miserable ruine . O therefore how happy are wee , if we can entertaine this Doctrine , and practise it : for in so doing , we shall preuent Gods iudgements , wee shall continue the Gospell to this land , and preserue this glorious Nation from being destroyed or dispeopled , by some fearefull iudgement . Beloued , you come hither to this place , purposely to buy and sell and thereby , to better your estates in this world : how happy then are you , if besides the good markets , you make for your bodies and estates , you learne also how to make your selues abide the triall of Gods iudgements , and how to be made pure corne , fit to replenish the garners of heauen , & how to continue Gods fauour and the Gospell to this Nation . If thou goe away with this lesson , thou hast a Iewel more worth , then if thou shouldest goe home possessed or all the huge riches of this Faire : you call this and such like times , Faire times : but if thou learne this lesson right , then thou maist say , that this was the fairest day in deede , that euer shon vpon thee , since thou wast borne . This pretious Iewell which I haue spoken of all this while , I heare offer vnto thee . Euery one brings hither some-thing to bee solde , this is the merchandize that I bring and set to sale vnto you : what euer commoditie any of you bring , it is from some quarter of this land , but all is from the earth : but this that I bring , it is from heauen : and all the earth cannot yeelde it : and as it is from heauen , so it is of a heauenly vertue , and will worke that which all the wealth in this faire is not able to doe : therefore cast not , to buy the basest , and let passe the best of all : and neuer alledge that it is aboue thy compasse , and being a Iewell , it is too deare and costly for thee : for I offer it freely vnto you , and to euery one of you , I pronounce vnto you , from the Lord , that here this blessed doctrine is offered vnto you all , in his name , freely , and that you may buy it without money . Happie is that day when thou comming so farre to buy things for thy bodie , and paies so deare for them , doest meete with so pretious a Iewell , the vertue whereof , is to saue thy soule , and payest nothing for it . Thou maiest hereafter reioyce and say : I went to buy and sell , and to helpe my body : but I haue also learned to saue my soule . I went thither to helpe to maintaine my owne estate : but I haue learned to helpe to maintaine England in prosperitie : for assuredly , if wee would all of vs learne this lesson , and practise it , we might assure our selues of the glorious prosperity of England , to cotinue from generatiō to generation : whereas alas , if we continue & go forward in our sins ▪ & impenitency , it is greatly to bee feared , that neither the Gospell nor this peace , will reach to our posterities . Therefore now to make an end : I once againe : & lastly , cōmend this doctrine to you al , & euery one of you ( for this marchandise that I bring , is of that nature , that though some take it , yet there is also enough for euery one ) and I commend it vnto you , euen from the very mouth of God himselfe ? thinke of it I charge thee , as euer thou lookest to appeare before the face of Christ Iesus the great iudge , at the last day ; and if thou wouldest escape the rigour of that iudgement , enter now into iudgement with thy selfe , and search thy selfe : if thou now wilt not receiue this doctrine , then shal it at the last day be a bill of Enditement against thee , for if it saue thee not , it shal condemne thee , thinke of it therefore seriously , as a matter that concernes thy soule and bodie : yea , and thy posteritie , and this whole Realme , all which shall smart for it , if we repent not . And if the body of our people , and those , whose harts are wedded to this world , wil not enterteine this doctrine : then I turne vnto you that feare the Lord , and to you I direct my last warning , Search , O search , and try your hearts and liues , renewe and reuiue your faith and repentance , that if iudgements doe come and blowe vpon this Nation , and driue the Gospell from it , and it to hell : that yet you may haue a testimony to your consciences , that you did not pull down this generall calamitie , but for your parts laboured to haue preuented it , by your earnest prayers and heartie repentance : that so , the posteritie ensuing ; may not curse you , but speake reuerently of you , and praise God for you , and wish that al had done as you did ; for then had they enioyed this goodly land , and al Gods blessings with it , as wee their forefathers did before them : & so shall our names not rot , but flourish amongst the posterities to come , which shall bee partakers of the desolation : And when we haue renewed our repentance , let vs then euery one of vs , deale with the Lord by earnest prayer for this Church and Nation , that the Lord would shew his mercy vppon it , and continue vnto it , this place & the Gospell : it is nothing with the Lord to doe it , his powerfull hand is not shortened , he can continue our peace , when the Papists look for hurli-burlies , he can continue the gospell , when they hope to set vp their Idolatry againe : let vs therefore apply the Lord with our praiers , and with Moses set our selues in the breach , and pray for the ignorances of the multitude , and bewaile their sinnes , who bewaile not their owne , So did Noah , Daniel , and Iob , in their ages , and prayed for the people in generall calamities : Let vs all be Noahs , Daniels , and Iobs , in our generations ; if we doe thus : then when Iudgements come , we shall either turne them away from our Nation , or at the least wee shall deliuer our owne soules . Let vs nowe turne to the Lorde in prayer , and because it cannot be hoped , but that this our generall sinfulnesse must needs end with some heauy Iudgment : let vs desire the Lord still to defer our deserued punishments , and still to spare vs , and to giue vs time and leasure to repent : that so , we entering into our selues , and searching our hearts , and turning to the Lord : wee may turne away his imminent iudgemēts , and that when his wrath doth burne out indeed , we may then bee counted worthie in Christ , to escape those things which must needes come vpon the worlde . Amen . WILLIAM PERKINS . Lament . 3. Let vs Search and try our waies , and turne againe to the Lord. Trin. vni Deo gloria . FINIS . TO THE RIGHT Worshipfull Sir Edward Cooke Knight , his Maiesties Atturney General , & Sir Thomas Heskith Knight , Atturney of his Highnesse Court of Wardes and Liueries , and one of his Maiesties Honourable Counsell in the North , Grace and peace from Iesus Christ . RIght Worshipfull , giue mee leaue to put you both in one Epistle , whō one seruice , one place , one profession , one order , and one Religion haue so neerely combined : As you are Brethren many waies , and especially in the profession & practise of one Religion : to vouchsafe to be ioynt Patrons of this little after-birth , this faetus posthumus , of that worthy man Ma. Perkins , now deceased . I send you heere one of the shortest , and one of the sweetest of his Treatises : had it bene as well brought foorth by me , as it was begot by him it had beene a child not vnworthy of so great a father : but seeing it is now as a fatherles child , be you the Tutors to this Orphane , at whose hands Orphanes and Wards haue euer bene well vsed . The father whilst he liued was a shining light in this our Church , and beeing dead , is a shining starre in heauen , for he turned manie to righteousnesse , and his doctrine wil shine in Christian Churches whilst the Sunne shineth vpon the earth . The subject of this Treatise is the Ministerie , whereof are layde downe the duties and dignities . And well dooth he couple these two together : for some can challenge the dignities of the Ministerie , and cunningly cast the duties from their shoulders : others performe the duties , but are kept from the dignities duly belonging to that calling : but as hee that will doe the duties , may iustly challenge the dignities , so he that will expect the dignities , must doe the duties of a Minister : therefore in this building , these two beames are in great wisedome well set together by this wise Maister builder , and so closely coupled , as the idle or ambitious man cannot looke at the dignities , but hee must withal behold the duties , nor the painful & laborious man see his dutie , but withal sha● see the dignitie thereto belonging . And surely ( Right Worshipfull ) none might better haue written of this subiect then he : for who may more worthily describe the dignities of the Ministerie , then he , who neither by doctrine nor conuersation , was euer the least disgrace vnto his Ministerie ? or who may better challenge the honour of his calling , then he who was euer an honour to his calling ; And who might better teach the duties of the Ministerie , then hee who so discharged them , as En●ie it selfe cannot iustly reproue , and the enemies thēselues cannot but a commend ? and who may better teach them to others , then he that carefully practised thē in his owne person : And as none could be a fitter Author of this discourse then hee , so not many fi●ter Patrons then your selues : not many in your profession better schollers , nor any that better loue schollers then your selues : & you are some of those few in this wicked age , who willingly yeld all dignities and due reuerence to such Ministers as you see willingly to discharge the duties of good Ministers . Well would it be with the Ministerie of England , ( and the better with it , the better with England ) if all as great as you , were as good friends to it as you . And if the Papists except , and say how can this be , for that you haue beene persecuters of their Priests , let me answere once for you , who often answere for many distressed men : they persecute you with slander , that say you persecuted thē , ( but be content to beare your part in popish slanders , with our Prince and state , our Counsellers & Cleargy , our Parliaments and Lawes , for none of these haue escaped these viperous tongues ) for though you haue executed the Lawes vpon some of them in your seuerall places , yet not with sharpenesse nor seueritie but with mercifull iustice ▪ and that also not as they were Priests , but Plotters , Practisers , subuerters , and seducers : and as they were Priests , you sought their reformation , not their ruine . And if they , who can hardly discharge themselues from beeing Priests of Baal , haue had but iustice , and that also tempered with mercy , it shewes how good regard you haue , and howe much you esteeme all good and faithfull Ministers , which are God Interpreters . In a word , if all our Ministers were such as this Treatise describeth , or came but as neere it as the Author hereof did , and if all our great ones did vse and esteeme good ministers as you do , we should then soone pull the Ministerie frō vnder that foote of contempt , with which this prophane age doth daily tread vpon it . The Church of Rome , who are farre wiser in their kinde then the children of light , haue taken other & strange courses to magnifie the Cleargie . They teach , that the state Ecclesiasticall , is so far more excellent then the Ciuile , as the Sunne is then the Moone , & that not in spirituall onely , ( for that we deny not ) but in temporall power , pompe , and estate : and that therefore the Chiefe of their Clergie , is as farre aboue the mightiest Emperour , as the Sunne is aboue the Moone ; and as the Moone borroweth her light from the Sunne , so doth the Emperour is state and power from the Pope . They teach , that the Cleargie is a state so distinct , & so absolute of it selfe , as it hath not to do with the Ciuile stat● , yea they exempt their Cleargie , from beeing any way subiect to the temporall Magistrate . And though their crimes , be neuer so many or monstrous , yet the Prince , or ciuill authoritie , hath nothing to do to take notice thereof , much lesse to punish them : and herevpon great volumes are written , and many Acts and decrees are made in their Cannon Lawe , De exemptione Clericorum . They extoll their Cleargy aboue the Temporaltie , allowing the Priests both Bread and Wine in the Sacrament , but leauing the Laitie bread alone . They make them in their masse , mediators betwixt Christ & God the Father , & Creators of their Creator and Redeemer , when and as often as themselues list . And finally , they send for the most part , all their Clergie immediatly to heauen without let , wheras all the Temporaltie ( except Martyrs ) must passe by Purgatorie . Here are great buildings , but on a sandy foundation , goodly Castles , but built in the ayre ; if these deuises were of God , they would certainly stand , but their long tottering threatens a suddaine fall . Contrariwise , our Church , or rather the corruption of our Church , by auoyding this Scilla , haue falne into Charibdis , by auoyding one extremitie , haue falne into the other , by taking too much dignitie and authority frō our Ministerie , & by laying too much pouerty , contempt , & basenesse vppon it . It were a worke worth the labour of the wisest heads , to put downe the true meane betwixt both extreames , & worth the labour of our Noble King , to take order that that meane be kept , without rising to the right hand , or falling to the left . This short Treatse may hap to giue some light & directions therein , or at least may encourage & stir vp their hearts in whose hands it is to doe it : Vnder your woorthy names would I haue it see the world , not so much for that I am bound to you both in many priuate and particular respects , ( though that be much ) as for that know you both to be o● so right and reformed a iudgement in this case , as you would haue none Ministers but of sufficient gifts , and vnblameable liues , nor those Ministers put to their Pensions , or vncertaine salailes , but to haue certaine & sufficient maintenance proportionable to their charge , and beseeming the honour of a Christian Church : God continue you still in that minde , and make many more of the same with you , so should we haue as florishing a Church as any Christendome hath seene . Goe forward in that , and other your religious resolutions , it is the true way to honour , both heere and in a better world : stand firmly for the truth , and boldly against the Popish enemies thereof , as hitherto you haue done : Religion had neuer more cause to thanke you , and all that doe so , then now it hath , for her enemies were neuer so insolent since they were our enemies : but if you and others holde on , as in your seuerall places you haue wel begun , and others take the like course , there is hope their insolencies will bee easily ( if timely ) repressed , and themselues neerest the fall , when they imagine they are in the full . The Lorde blesse and assist you in your painfull places , and make you on earth Instruments of his glorie , to the good of his Church , so shall you bee vessels of glory in the kingdome of Heauen : And thus commending this little treatise to your reading , and my selfe to your fauour , I take leaue , and wil euer rest , 1605. Your Worships in the Lord , VV. Crashawe . A Treatise of the duties and dignitie of the Ministerie . Iob. 33. 23. 24. If there bee with him a Messenger : An Interpreter , one of a thousand to declare vnto man his righteousnesse : Then will be haue mercie on him , and will say , deliuer him that he goe not downe into the pit , for I haue receiued a reconciliation . IN this Chapter and the former , Elihu a holy , learned , noble , & wise young man , had conference with Iob in matters of high and excellent Diuinitie : the points of his conference are these : From the first verse of this chap. to the 7. verse , is a Praeface to his speach . From thence to the 13. he repeateth certaine propositions of Iob , and reproueth them : frō thence to these wordes , hee instructeth Iob in certaine points touching Gods dealing with sinners : and those are two . 1 How God preserueth a sinner from falling . 2 How God restoreth a sinner being falne . 1 The meanes whereby God preserueth a sinner , are set downe to bee two principall . 1 By Admonitions in dreames and visions . 2 By scourges and chastisments , when the first will not preuaile . And these are layde downe from the thirteene verse vnto these words . 2 Then followeth the 2. point , namely the restoring of a sinner : when both the meanes formerly spoken of , haue not preuailed with him , but that through his corruption he is fallen : and concerning this point , he handleth these particulers . 1 The remedie and meanes of his restoring . 2 The effect that followeth thereupon . 1 The remedie is layde downe in these wordes now red vnto vs , then followeth the effect , which is , that when a sinner is restored by repentance , then the graces of God are plentifully powred vpon him both for soule & body : from these words to the end of the Chapter . The intent then of this Scripture , is , that God vseth meanes in his mercie to preserue sinners from falling into sinne , but if they doe , then hee in much greater mercie afordeth them meanes and helpes to rise againe . And this is the summe and substance of the words . Now , that means and remedie is the matter I purpose to speake of , out of these wordes : The meanes then to restore a sinner after a fall , is to raise him by repentance to a better estate then hee was in before , and that is inclusiuely , and by implication taught in this Text : But the instrument by whom that great worke is to be wrought , is here in plaine termes layd downe to bee a Minister of God , lawfully called and sent by God , & appointed by his Church to that great dutie . So that these wordes containe a worthy description of a true Minister , and he is here described . 1 By his titles , which are two , An Angell . An Interpreter . 2 By his rarnesse , One of a thousand . 3 By his office : which is , to declare vnto man his righteousnes . 4 By the blessing that God giueth vpon the labours of this true Minister : which is , then God will haue mercie vpon the sinner . 5 By his Commission and authoritie in the last wordes : God will say , Deliuer him that he goe not downe into the pit , for I haue receiued a reconciliation . Let vs speake of them in order as they lie in the text , and first of his titles . 1 The first title of a Minister of God is , he is called a Messenger , or an Angel : and not here alone , but elswhere in the Scripture , Malachy 2. 7. He is the Messenger of the Lord of hostes . And in the Reuelation , the Ministers of the 7. Churches are called the Angels of those Churches . So that it is apparant , a true Minister is an Angel of God in one place , and in the other place , the Angel of the Church . Hee is an Angell or Messenger sent from God to his Church . This consideration affords matter of much vse . And first for Ministers themselues . The most of vs in this place a are eyther Prophets , or sonnes of the Prophets . If thou be a Prophet , thou art Gods Angel . If a sonne of the prophets thou intendest to bee , then marke thy dutie , prophets and Ministers are Angels in the very institution of their calling . Therefore thou must preach Gods word as GODS word , and deliuer it as thou receiuest it : for Angels , Embassadors , and Messengers , carry not their owne message , but the message of their Lords and Maisters who sent them , and Ministers carry the message of the Lord of Hostes , therefore they are bound to deliuer it as the Lords , and not their owne . In the first Epistle of Peter , 4. 11. wee are bid , If any man speake , let him speake , not onely the word of God , but as the word of God Gods word must bee spoken , and as Gods word : then shew thy faithfulnesse to the Lord , in discharging thy hands sincerely of that message , which he hath honoured thee to carry , Gods word is pure , thercfore purely to be thought vpon , and to be deliuered . Then let all that are Gods Angels , and would be honoured as his Angels and Embassadors , thinke it no lesse reason to doe the dutie of Gods Angels , least ( as many men mar a good tale in the telling , so ) they take away the power and maiestie of Gods word , in the manner of deliuering it . The second vse concernes the ministers also : are they Gods Angels ? therefore they must preach Gods word in the euidence & demonstration of the spirit of God : for he that is Gods Angell , the spirit of that God must speake in him : Now to speake in the demonstration of Gods spirit , is to speake in such a plaines , and yet such a powerfulnes , as that the capacities of the simplest , may perceiue , not man , but God teaching them in that plainesse : and the conscience of the mightiest may feele , not man , but God reproue them in that powerfulnesse : That this is so , appeares by Saint Paul. If a man prophecie aright . ( saith the holy Ghost ) the vnlearned or vnbeleeuing man comes in , hee thinkes his secret faults are disclosed and laid open , he thinkes all men see his nakednesse , and doe reproue him for it , he therefore falls down and saith surely God speakes in this man. In which words , obserue an admirable plainesse , and an admirable powerfulnesse ( which a man would thinke coulde not so well stand together . ) First plainnesse , for whereas the vnlearned man perceiueth his faults discouerrd , it followeth necessarily he must needes vnderstand , and if an vnlearned man vnderstand it , then consequently it must needes be plaine : Secondly powerfulnesse , in that his conscience is so conuinced , his secret faults so disclosed , and his very heart so ript vp : that he saith , certainly God speakes in this man. This is the euidence and demonstration of Gods spirit : It is thought good commendation before the world , when men say of a Preacher , surely this man hath showne himselfe a proper scholler , of good learning , great reading , strong memory , and good deliuery , and so it is , and such commendation ( if iust ) is not to be contemned : but that , that commends a man to the Lord his God , and to his owne conscience , is when he preacheth so plainely to the capacitie , and so powerfully to the conscience of a wicked man , as that he thinkes doubtlesse God is within him . Art thou therefore an Angell of God , then magnifie the spirite of God , and not thy selfe in thy preaching of his word . The next vse is for the hearers , and they are here taught , that if their Ministers bee Angels sent them from God , then are they to heare them , gladly , willingly , reuerently , and obediently : gladly and willingly , because they are Ambassadors , reuerently and obediently , because they are sent from the high God the King of Kings , and doe deliuer his embaslage . God saith , the people must seeke the Lawe at his mouth : and good reason , for if the lawe be the reuealed will of God , and the Minister the Angell of God , then where should they seeke the will of God , but at the mouth of his Angell ? The reason therefore followeth well in that place : they should seeke the Lawe at his mouth , for hee is the messenger of the lord of hosts : and this must all Christians doe , not onely if their Doctrine be pleasing vnto them , but though it crosse their corruptions , and bee quite contrary to their dispositions , yea though it bee neuer so vnsauory and harde vnto nature , yet in as much as it is a message from thy God and King , and the teacher the Angellor messenger of that God : therefore both hee and it must be receiued with all reuerence , and with the very obedience of the heart and soule . And this is the cause why a conuenient reuerence and honour is to be giuen of all good Christians , euen to the persons of Gods Ministers ( especially when they adorne their high calling with a holy life : ) euen because they are Angels of God. Saint Paule teacheth , that women ought to be modestly altired in the congregation because of the Angels : it is not onely , because the holy Angels are present , and alwaies beholders of our seruice of God , but euen because the Ministers , which are Angels and messengers sent from God , are there , delinering their message and Embassage receiued from God : And thus we haue the first title giuen to the Minister : he is an Angell . An Interpreter . Secondly hee is an Interpreter , that is , one that is able to deliuer aright the reconciliation , made betwixt God and man : I say not , the author of that reconciliation , for that is the godhead it selfe : nor the worker of this reconciliation , for that is the second person , Christ Iesus : nor the assurer or ratifier of it , for that is the holy Ghost : nor the instrument of it , for that is the glad tidings of the gospell : but I say he is the interpreter of it , that is , first one that can open and explane the couenant of grace , and rightly lay downe the meanes how this reconciliation is wrought : Secondly , one that can rightly and iustly apply those meanes , for the working of it out . Thirdly , one that hath authoritie to publish and declare it when it is wrought : and by these three actions hee is Gods Interpreter to the people . Then hee is also the peoples interpreter to God , by being able to speake to God for them , to lay open their wants and nakednesses , to confesse their sinnes , to craue pardon and forgiuenesse , to giue thankes in their names for mercies receiued , and in a word to offer vp all their spirituall sacrifices vnto God for them : and so euery true Minister is a double interpreter , Gods to the people , and the peoples to God. In which respects , hee is properly called , Gods mouth to the people , by preaching to them from God , and the peoples mouth to God , by praying for them to God : and this title sheweth how great & glorious a calling this ministery is if it be rightly conceiued . Now then for the vse of it . First , if euery true Minister must bee Gods Interpreter to the people , and the peoples to God , then hence wee learne that euery one , who either is or intends to be a Minister , must haue that tongue of the learned , whereof is spoken in Esay 50. 4. wher the prophet saith ( first in the name of Christ , as he that is the great Prophet and teacher of his Church ; and secondarily in the name of himselfe , and all true Prophets while the worlde endureth . ) The Lorde God hath giuen me a tongue of the learned , that I should knowe to speake a word in season to him that is wearie : where note the wearie soules , or troubled conscience , must haue a word in season spoken to him for his comfort , and that cannot bee spoken without the tongue of the learned , and lastly that tongue of the learned must bee giuen of God. Now to haue this tongue of the learned , which Esay speakes of , what is it but to be this Interpreter , which the holy Ghost heere saith a Minister must bee : But to bee able to speake with this tongue is , first to bee furnished with humane learning . Secondly , with Diuine knowledge , as farre as it may by outward meanes bee taught from man to man : but besides these , hee that will speake this tongue aright , must be inwardly learned , and taught by the spirit of God : the two first he must learne from men , but the third from God : a true Minister must be inwardly taught by the spiritual school-maister the holy Ghost . Saint Iohn in the Reuelatiō must take the book , that is the Scripture , and eate it , and when hee hath eaten it : then ( saith the Angell ) he must goe preach to Nations , tongues , people , and to Kings : which was done , not that Saint Iohn had not eaten that booke , in the comming downe of the holy Ghost , the very ende of whose comming was to teach them spiritually : but that in him Christ might teach his Church for euer , that no Minister is fit to preach , to nations and to Kings , vntill they haue eaten the booke of God : that is , till after and besides all the learning that man can teach them , they be also taught by the spirit of God himselfe , and this teaching is it that makes a man a true interpreter , and without this he cannot be , for how can a man bee Gods interpreter to his people , vnlesse he knowe the mind of God himselfe , and how can he knowe the minde of God , but by the teaching of the spirit of God. For as no man knoweth the thought of a man , but the spirit of man that is in him . So the things of God knoweth no mā , but the spirit of god . Indeed we may be mans interpreter by humane teaching , and may interpret the Scriptures truly and soundly as a humane booke or storie , for the increase of knowledge , but the diuine & spiritual interpreter , which shal pearce the hart , and astonish the soule of man , must bee taught by the inward teaching of the holy Ghost . Let no man thinke I heere giue the least allowance to Anabaptisticall fancies , and reuelations , which are nothing , but eyther dreames of their owne , or illusions of the Diuell , for they contemne both humane learning , and the study of the scripture , and trust wholy to reuelations of the spirit ; but Gods Spirit worketh not but vpon the foundation of the worde : onely I teach this , that a Minister must bee a diuine Interpreter , an Interpreter of Gods meaning . And therfore he must not onely reade the books , but eate it , that is , not onely haue the knowledge of Diuine things flowing in his braine , but ingrauen in his heart , and printed in his soule by the spirituall finger of God : and therefore for this end , after all his owne study , meditation , conference , Commentaries , and after all humane helps , hee must pray with Dauid , Open thou mine eyes , that I may see the wonders of thy lawe . The discerning of those wonders requires a spirituall illumination , and the opening of them requires the tongue of the learned . Therefore after all the studie which flesh and blood , and humane reason can yeelde , pray with the Prophet , Lord giue me the tongue of the learned , that I may be a right interpreter of thy holy will. Furthermore , inasmuch as ministers are Interpreters , they must labour for sanctitie , and holinesse of life . In Esay , the king of Assiria is saide to bee sanctified or set a part to destroy Gods enemies . If there be a certaine kind of sanctification , necessary for the worke of destruction , then how much more is true sanctification necessarie for this great and glorious worke of the edification of Gods Church ? A Minister is to declare the reconciliation betwixt God and man , and is hee himselfe not reconciled ? Dare he present another man to Gods mercy for pardon , and neuer yet presented himselfe ? Can hee commend the state of Grace to another , and neuer felt the sweetenesse thereof in his owne soule ? Dare hee come to preach sanctification with polluted lips , and out of an vnsanctified heart ? Moses might not stand vpon the Mount in Gods presence , till hee had put off his shooes from off his feet . Exod. 3. and dare any man presume to come into this most high and holy presence of the Lord , vntill he haue mortified his corruptions , and cast off the vnrulines of his affections ? In Exodus , the priests are bid to sanctifie the people , and in Leuiticus it is saide , that God will be sanctified in all that come neere him , but who come so neere vnto God as the Ministers do ? So that it is apparant , Ministers doe sanctifie the people , and in some construction , God himselfe : Nowe , shall they one way bee sanctifiers of the people , another way of God himselfe , and no way of themselues ? Surely if it bee so , they are but lame Interpreters . And this is the reason doubtlesse , why vnsanctified Ministers , and such as are of a loose conuersation , bestow such fruitlesse labours in the Church : many want no learning , no ability to interpret , & yet how fewe soules doe they bring to God ? Some it may bee are conuerted by their Ministerie , that God may shewe , the efficacie is not in the person of man , but in the ordinance of God , but fewe doubtlesse ( for ought that we can see : ) to teach vs , how God hateth him which will take in hand to reconcile others to God , himselfe being vnreconciled . Seing-then Ministers are Gods Interpreters to the people , to declare & publish their reconciliation with God , and that they cannot be reconciled , vnlesse they be sanctified , and can so hardly bee sanctified by the ministerie of an vnsanctified man : let therefore all true Ministers of God : first be Gods Interpreters to their owne consciences , and their owne soules Interpreters to God , then shall they know more perfectly how to discharge the office of true Interpreters betwixt God and his people . And thus we haue the true titles of a true Minister . Now it followeth in the Text. One of a thousand . Here is the second part of this description , which is by the rarenesse , or scarcenesse of good Ministers : which is layd downe in a very strange phrase , namely , that a true Minister one that is a right Angel , and a true Interpreter , is no common or ordinarie man , but thin sowne , one of many , Nay , one of a thousand . The meaning hereof is to be conceiued either properly , or figuratiuely : in the figuratiue sence , it is spoken in relation to ministers themselues : in the proper sense , it hath a comparison with all men : the figuratiue and hyperbolicall sense is , that of all the Ministers in the worlde , not one of many is a right Angel , and a true Interpreter : the plaine & proper sense is , that amongst the men of this worlde , there is not one of a thousand which proues a true Minister . For this point let vs examine three points : the truth of it , the reasons of it , and the vse of it . The truth hereof is manifest , by the experience of all ages , wherein it is strange to obserue , how fewe men of any sort , especially of the better sort , affect the calling of a Minister : and which is more strange , howe fewe of those that are Ministers in name and title , doe deserue these honourable names of an Angel , and an Interpreter , and the truth is too manifest in common practise , to insist much vpon it : rather therefore let vs see the reasons of it , and they be these principally . First , the Contempt that lyeth on that calling , it being alwayes hated , by wicked and prophane men , because it discouers their filthines , and vnmaskes their hypocrisie : and their doctrine oftimes is a fretting corrasiue to their conscience , that they cannot welter , and wallowe so quietly , and secretly in their sinnes , as otherwise they would , therefore is it that they spurne both against the calling , and the men , and watch them narrowly , and take holde of their least infirmities , thereby to disgrace them : iudging that to cast contempt on that calling , is to remoue shame from their owne shamefull courses : nor is it possible , but that they should thus hate this calling , inasmuch as they hate so deadly both that lawe and Embassage which they bring , and that GOD , whose Embassadors they are . This hatred and disgrace in the wicked world , was that that caused Ieremie to cry , woe is me , & made him in the seeming of his natural reason , curse the time that euer he was a prophet , for saith he , I am a man of cōtention , euery man is at strife and at enmitie with me . The next reason is The difficultie of discharging the duties of his calling : to stand in Gods presence , to enter into the holy of holiest , to goe betwixt God & his people , to be Gods mouth to the people , and the peoples to God : to be the Interpreter of the eternall lawe of the olde Testament , and the euerlasting Gospell of the New : to stand in the roume , and to beare the office of Christ himselfe , to take the care and charge of soules , these considerations are so many amazements to the consciences of such men , who doe with reuerence approch , & not with rashnes , rush vnto this sacred seate : this made Saint Paul cry out , who is sufficient for these things . And if Paul said , Who is ? no marnell though many a man say , I am not sufficient , and doe therefore draw their neckes from this yoke , and their hands from this plough , vntill God himselfe or his Church doe presse them to it . The last reason is more peculiar to this age of the newe Testament , namely , want of maintenance and preferment , for them that labour in this calling : men are flesh and blood , and in that respect must be allured , and wonne to embrace this vocation , by some arguments , which may perswade flesh and blood : the world hath in all ages beene negligent herein , and therefore God in his law tooke such strict orders , for the maintenance of the Leuites : but especially , now vnder the Gospel , this calling is vnprouided for , when it deserues best of all to be rewarded : certainly it were a worthy Christian pollicie , to propound good preferments to this calling , that thereby men of the worthiest giftes might be won vnto it , and the want thereof , is cause why so many young men of speciall partes , and greatest hope , turne to other vocations , and especially to the Lawe , wherein at this day the greatest partes of the finest wits of our kingdome , are imployed , & why ? But because they haue al the meanes to rise , wheras the Ministerie , for the most part yeeldeth nothing , but a plaine way to beggery : this is a great blemish in our Church , and surely I wish the Papists , those children of this world , were not wiser in their kinde , ( in this point ) then the Church of God : the reformation hereof is a worke worth the labour of prince and people ▪ & speciall care is to bee had in it , else it will not be reformed , for doubtlesse had not God himselfe in the olde testament , taken such straight orders for the liuings of the Leuites , they had beene put to no lesse extremities , then is the Ministrie of this age . And this reason added to the other , makes them perfect ; and all put together make a reason infallible : for who will vndergo so vile contempt , and vndertake so great a charge for no reward : and where there is so great contempt , so heauie a burthen , and so meane a reward , what maruell , if a good Minister be one of a thousand ? Now let vs make vse of this doctrine : The vse is manifold , and yeelds instructions to many sorts of people : First , Rulers and Magistrates are heere taught , if good Ministers be so scarce , therefore to mainetaine and increase , and doe all good they can to the schooles of the Prophets , to Vniuersities , Colledges , & Schooles of good learning , which are the Seminaries of the Ministerie : herein the example of Samuel , is very worthy to bee followed , in whose dayes the schooles of the Prophets florished , and euen Saul himselfe , though hee did much hurt in Israel , yet when he came to the schooles of the Prophets , his hard heart relented , he could doe them no hurt , nay , he put off his robes & prophecied amongst them . So should all Christian princes and magistrates aduaunce their schooles , and see them both well maintained , and well stored , the reason is euident & forcible . A good Minister is one of 1000. If therfore they would haue the number increased , let them maintaine the Seminaries . And againe , if Antichrist to vphold his kingdome , the Kingdome of Sathan , bee so carefull herein , to erect Colledges , and indowe them with liuing , to bee Seminaries for his Synagogue , and vse so great meanes to sowe his tares in the hearts of young men , that so they may sowe them in the hearts of the people abroad : shall not Christian princes bee as carefull , or rather much more zealous , for the increasing of the number of godly Ministers ? shall Baal haue his 4. hundred prophets , and God haue his Elias alone ? great shame must it bee to Ahab , or to any king , whose kingdome is in that estate . The Iesuites diligence is such in teaching , and the readinesse of some of their nouices such in learning , ( the diuell himselfe doubtlesse , putting to his helpe withall ) that in three yeares ( as some of them say of themselues ) they proceede in humane learning , and in the fourth , in Diuinitie : which if it be so , then it may bee a good Lesson , for these our schooles of learning , and an inducement to moue all that haue the gouernment thereof , to labour to aduance learning , by all good meanes , and to giue it more speedie passage : And it may shame some that spend so many yeares in the Vniuersitie , and yet alas for all that proue not one of a 1000. In these our schooles are by Gods mercy , many young trees planted by the riuer side of this goodly Orchard , which by good ordring and dressing , may prooue goodly trees in the temple of God , and strong pilstrong pillers in the Church : but they are like tender plants , and must be cherished . Princes and great men , by allowing maintenance , and the Gouernours by establishing good orders , and looking carefully to their execution , must see that these plants haue sufficient moisture to grow speedily to perfect ripenesse , and that then they be transplanted in due time , into the Church and common wealth : these be the trees spokē of in Ezechiel , which growe by the sides of the riuer , which floweth out of the sanctuarie : Waters out of the Sanctuary must norish them , and so they growe vnto their perfection : but take away these waters : take away the liberalitie of princes and good discipline from the Vniuersities , and these trees must needes decay and wither : which if they do , then the smal number of good Ministers will be fewer & fewer , & of one of a 1000. ther wil not be one of 2000 In the next place , Ministers themselues are here taught : First if good Ministers bee so scarce , then let euery man feare to make them fewer then they bee : euery man therefore for himselfe , labour first for abilitie , then for conscience to discharge his dutie : namely , to bee an Angel , to deliuer faithfully Gods Embassage , and a true Interpreter betwixt God and his people : thus if thou doest , then howsoeuer the number of good Ministers is small , yet it shall bee nothing smaller for thee . 2 If they bee so fewe , labour to increase them , for the more they are , the lesse burden lyeth vpon each particular man , therefore let euery Minister by his teaching , and by his conuersation labour , so to honour his calling , that hee may thereby allure and drawe others to a loue and liking thereof . 3 Are good Ministers so thinne sowne ? are there so few of them ? then let all good and godly Ministers giue the right hand of fellowship one to another , and ioyne together in loue , & by that meanes arme thēselues against the scorne and contempt of the world : we see they that are of a kinred , or a brotherhood , or any kind of societie , the fewer they are , the more closelie doe they combine , the more firmely doe they holde together against all forraine force : so ought Gods Ministers to doe , because their number is so small : if they were many , lesse danger in their disvnion . But seeing they are so fewe , the more it concerneth them to cut off contentions , and all occasions of debate , and to ioyne hand in hand against these common aduersaries . In the third place , young Students are heere taught , seeing a true Minister is but one of a thousand , that therfore they bend their studies , and their thoughts to the Ministerie , for they well know it is an old prouerbe , the best things are hard to come by : & certainly there are so few good Ministers , because the holy Ministerie in it selfe is so high & excellent a calling : & as it is a shame to the men that there are so few good Ministers , so it is a commendation to the calling : whose honour & excellency is such , that as wee see heere scarce one of a thousand attaines vnto it , therefore men of the most excellent giftes , are here inuited to dedicate themselues vnto the most excellent vocation , yea , very reason it selfe would vrge a man to be one of a thousand . 2 And further , as they are to intend this calling as the most rare and excellent : so this must teach them like wise , to hasten to furnish themselues with all good helpes and meanes , that they may become true Ministers and able Interpreters , and not too long to sticke in those studies , which keep a man from the practise of this high function : for it is not to liue in the Vniuersitie , or in the Colledge , and to studie , though a man neuer so fast deuoure vp learning , but to be a good Minister , is that that makes a man one of a thousand . In the last place , Hearers are heere taught their dutie , first , to respect with reuerence the person , and to receiue with reuerence the Message of euery true Messenger , seeing it is so rare a thing to finde a true Minister for as nothing is more vile or base then an euil & lewd Minister , ( whom Christ compares to salt which hath lost his sauour , which is good for nothing , but to bee cast out & troden downe of men : ) so is there none worthy of more loue and reuerence , then a holy Minister : for as Esay saith , their very feete are beautifull which bring glad tydings ; and we should kisse their feete which bring newes of peace : therefore all good Christians are to receiue and vse a good Minister , as S. Paul saith the Galathians did him , euen as an Angel of God Hast thou then a godly pastor , run to him for conference , for comfort , for counsell , vse his company , frequent his fermons , account him worthy of double honour , thinke it no small or ordinary blessing , for thou hast one of a thousand , and blesse God for bestowing his mercy on thee , which hee had denyed to so many others : for some haue no Minister : some haue a Minister , but yet 〈◊〉 , he is not one of a thousand . And further : all men that are Fathers , may heere learne to consecrate their children to God in the seruice of the Ministerie , considering that it is so rare and excellent a thing to be a good Minister : nay that man should thinke himselfe happie , and honoured of God , who may be father to such a sonne , as shal proue one of a thousand . In a word to conclude this point , all men must heere learne , seeing good Ministers are so scarce , to pray the Lorde of the haruest , to thrust out more labourers into his haruest : and for those that are called already , that God would make them faithfull in that high function . And as Elisha craueth of Elias , that the good spirit may be doubled , and trebled vpon them , so that the number may be encreased . And thus wee haue the truth , the reason , and the vse of this , that a good Minister is one of a thousand . It followeth . To declare vnto man his righteousnesse . Heere is the third part of the description of a Minister , that is , by his office , to declare vnto man his righteousnesse : that is , when a poore sinner , by his sinnes ( the foulnes whereof he seeth , and the burden whereof he feeleth ) is brought downe , as it were to the very gates of hell , when this sinner by the preaching of the Lawe , is brought to a true sight of this miserie : and again by preaching the gospel , is brought to lay hold on Iesus Christ , then it is the proper office of a Minister to declare vnto that man his righteousnes . Namely , that though in himselfe he be as ill , and as foule as sinne can make him , & as the law can discouer him to be : yet in Christ he is righteous , & iust , and by Christ so iustified , as he is no more a sinner in the presence and account of God , this is the righteousnes of a Christian man , this is the iustification of a sinner . And to declare this righteousnes to him that repents and belieues , is the proper dutie of a true Minister . In the Actes , Paule saith of himselfe , that he witnessed to the Iewes , & to the Gentiles , the repentance towards God , and faith towards our Lord Iesus Christ . In which words is layde downe the complete dutie of a Minister ( as he is a publique Angell or Interpreter , ) first , to preach repentance , which a man must performe to GOD , whom by his sins hee hath grieuously offended ; secondly , to preach faith in Christ , and free forgiuenes , and perfect saluation through that faith in Christ , to all that shal truly belieue in him . And after both these , followeth that which is heere spoken of , which comprehendeth both the former , namely , to declare vnto man his righteeusnesse . So that in these words , are inclusi●ely layd downe , these points of a Ministers calling : first , a true Minister may & must declare vnto a sinfull man where righteousnesse is to be found , namely , in Iesus Christ : the righteous . Secondly , how that righteousnes may bee obtained , namely , by d●●ing two duties : First , by denying & disclaiming his owne righteousnesse , and that is done by repentance ; secondry , by clayming & cleaning to Christe righteousnes , and that is done by faith . Thirdly , a true Minister may and must declare this righteousnes to him , that is first publish and proclaime , that it is ready to his bestowed on euery sinner , which will thus apprehend it , and that it is able to iustifie and saue him : ) secondly , beside a bare publication of this instification , he must ( as Paul did ) witnes and testifie it to the conscience of the sinner , that it is as certainely true 〈◊〉 God is true . For as a witnesse in : doubtfull cases is called , that by his testimone 〈◊〉 may cleere the truth , so when the consciences of poore sinners are 〈◊〉 and doubtfull what to belieue , when they doubt of this righteousnesse , then is a true minister as a faithfull witnesse of God to auerre and testifie this truth , from his owne conscience , knowledge and feeling of the infallible certaintie of Gods promises , vnto the doubtfull and distres●ed conscience of the sinner . Thirdly , besides declaration and testificati●n been to maintaine this truth , and this righteousnesse ( if the sinners conscience be yet not quiet ) against all gain sayers , against the power of darknesse , and all the gates of helld that this is true and perfect righteousness● to him that apprehends it as afore is 〈◊〉 downe 〈◊〉 this is so infallible to euery soule that repents and beleeueth , that the minister , may assure it to the conscience of the sinner in the worde of truth , and in the name of God , and may call to 〈◊〉 all Gods Saints , and all his holy Angels , and may 〈◊〉 vnto him his owne 〈◊〉 vpon it , that it is most true , that this is 〈◊〉 perfect , and 〈◊〉 sufficient righteousnesse . That we see in some measure , what it is to declare vnto a man his righteousnes . And this is the peculiar office of a Minister of God , and this is the height and excellencie of his office . In the want of godly ministers , I confesse that godly Christian men may one helpe another in the performance of these duties , and that with profit , but it is the proper function of a godly Minister to doe it , and the promise and blessing belong properly to him : as the consciences of all penitent sinners , will testifie in this case : let Dauids serue for many , who when hee was cast downe euen to the mouth of hell , by that fearefull discouery of his two hideous sinnes by Nathans preaching ; & when the faith of his soule beganne to wrestle against Hell , and striue against despaire , and to apprehend the mercy of God in Christ : then I say , could not the testimonie of all the men in the worlde haue giuen him that ioy , comfort and assurance , that Nathan did , when hee saide in the word of a Prophet , and of a true Minister , God hath taken away thy sinne , thou shalt not dye : what did Nathan here , but declare vnto man his righteousnesse ? what did Nathan heere , but the duty of euery true minister ? If this be the office and duty of a minister ; and if such bee the height and excellency : of his office , let vs see then what vse we may make of it . First , concerning the Ministerie : It first discouereth how nakedly , weakely , and insufficiently , the Popish Church doth declare vnto man his righteousnesse , who wil let a man seeke it in himselfe ▪ where alas it is not : for Paule himselfe testifieth , that his desire is , that hee may bee found out of himselfe , and in Christ ; and yet certainly , if euer man had righteousnesse of his owne worth trusting to , Paule had : this is the cause why so many of that religion finde not that righteousnesse , which will pacific and satisfie their consciences ; when they come to dye : and why so many of them , whē it comes to the pinch , do then go out of themselues , and with vs doe seek for this righteousnesse in Christ , where both assuredly , and sufficiently it is to be found . Then for our owne Ministerie , heere they are taught : first the true manner of teaching , and declaring righteousnesse , namely this , not to preach the lawe alone , or the Gospell alone , as some vnaduisedly doe ( but both without profite ) but both the lawe and the Gospell ; the lawe to breed repentance the gospell to worke f●●th● but in order ; first the lawe to breede repentance , and then the gospell to worke faith and forgiuenesse , but neuer before . Secondly , they are taught to bee holy : to bee sanctified and reconciled themselues for is it thy office to declare vnto man his righteousnesse , and not thy own to thy selfe ? and how , canst thou bee a true witnesse to testifie betwixt God , and the soule of a sinner , when thy owne soule knoweth not , nor feeleth the truth of it ? certainly such men are but lame witnesses betwixt God , and the sinners soule . Dauid saith to the sinner , I will instruct thre in the way wherein thou shalt goe : but hee first of all in the same , sets downe his owne experience in a large story of his owne repentance , and of Gods mercy on himselfe . And though God some time doe satisfie , and saue the poore distressed soule of a sinner , by the testimonie of such men , to teach vs , that the vertue is not in the men , but in the truth of Gods couenant : yet alas how fewe are they , to teach vs , how pleasing it is vnto him , when a Minister is a declarer of that righteousnesse to others , which hee first hath himselfe : and is a witnesse of that truth to others , which he first knoweth in his owne experience . Thirdly , the consideration of this high excellencie of their calling , must arme all true Ministers against the scorne and contempt of the world , which by wicked men is cast like dust and mire into the face of Ministers : let this suffice them , they are the men that must declare vnto man his righteousnesse , euen he that scornes and contemnes the ministerie , hee hath no righteousnesse in him , vnlesse it bee by the meanes of a poore Minister : then doe thou thy duty , and bee that mockes thee , hath cause to honour thee . And let this encourage Students to consecrate themselues to the ministery , for what calling hath so high an office , as this , to declare vnto man his righteousnesse ? And assuredly how euer in this wicked world , thou art little accounted of ( for if it did not so , it were not wicked : ) yet thou art honoured in the harts of all Gods children ▪ and euen in the conscience of some , whose tongues doe smite thee : and the soules of thousands , when they dye shal blesse thee , who in their liues cared not for thee : and the diuell himselfe doth enuy , & the holy Angels themselues doe wonder at the excellency of thy calling , in that thou hast power to declare vnto men his righteousnesse . In the next place , hearers may heere learne ; first if their righteousnesse bee thus to bee declared as afore , then if they will haue it , they must seeke it as it may bee found , namely , both in the lawe , and in the Gospell and not in the Gospell alone : and first in the lawe , then in the Gospell : for he must neuer looke to taste the sweetnes of the Gospell , which hath not first swallowed the bitter pilles of the law : if therefore thou wouldest be declared righteous by the Gospell , bee content first to bee pronounced miserable by the lawe : if thou wouldst be declared righteous in Christ , then bee content first to bee pronounced sinfull and vnrighteous in thy selfe . Secondly , all men may heere learne , how they are to esteeme of Gods Ministers , and what reuerence and obedience is due to their persons , and their doctrine : these are they which must declare vnto thee thy righteousnesse , if thou hast any : Art thou beholden to him , who , when thou hast lost a Iewell ( which was all thy wealth ) can tell thee where it is , and helpe thee to it againe ? or to him , who , when thy cause is in triall at the barre , will pleade it for thee ? or to him , who , when thy health is lost , can tell thee how to get it againe ? then beholde how thou art beholden to a godly Minister , who when Adam had lost both himselfe and thee , that Iewell of righteousnesse , which was , and is the whole wealth of thy soule , can truly tell thee where it is , and howe it is to bee had againe : and who , when the diuell haleth thee to the barre of Gods iustice , to receiue triall for thy sinnes , can drawe thee there such a declaration , as the diuell himselfe shall not bee able to answere ? and who , when thy soule is sicke to death , and euen to damnation , can heale the deadly wounds thereof . A good minister therefore is worthy ( as the Apostle saith ) of double honour , whose dutie wee see is to declare vnto man his righteousnesse . And to conclude this point also , the consideration of the height of this office of a minister , may encourage fathers to dedicate their sonnes to this holy calling : for the Physitians care for the body , or the Lawyers for thy cause , are both inferiour duties to this of the Mininister . A good Lawyer may be one of tenne : a good Physitian one of 20. a good man one of 100. but a good minister is one of 1000. A good Lawyer may declare the true state of thy cause ; a good Physitian may declare the true state of thy body : No calling , no man can declare vnto thee thy righteousnesse , but a true Minister . And thus we see the office or function of a minister . Now followeth the blessing . Then will he haue mercy vpon him . The fourth generall part of this description , is the blessing which God giueth to the labours and function of a true Minister : then that is , when a man by the preaching of the lawe , is brought to true humiliation and repentance , and by the preaching of the Gospell , to true faith in the Messias : then will he ( that is , God ) haue mercy on him ( that is , on the penitent and beleeuing sinner . ) Behold heere the admirable simpathy , and the cooperation of God , and the Ministers office . Man preacheth , and God blesseth : Man worketh on the heart , and God giues grace : a minister declares vnto man his righteousnesse , and God saith so be it he shall be righteous : a minister pronounceth mercy to a penitent sinner , and forthwith God hath mercy on him . Heere wee see the great and glorious account which God makes of the worde of his ministers , by them truly taught and rightly applyed , namely , that he as it were tyeth his blessing vnto it : for ordinarily till a man knowe his righteousnesse , by the meanes of an Interpreter , God hath not mercy on him , but as soone as he doth knowe it , then as we see here God wil haue mercy on him and will say deliuer him , &c. This is no small honour to ministers , and to their Ministerie , that God himselfe giues a blessing vnto it , & worketh when they work , and as it were staieth wayting , when they declare vnto a man his righteousnesse , and then hath he mercy on him : so powerfull and so effectuall is the worde spoken by a minister of God. This is that which Christ auoucheth , Whatsoeuer you loose in earth , shall be loosed in heauen . Will you knowe the meaning hereof ? Reade Saint Iohn , whose sinnes soeuer you remit , they are remitted ; whose you retaine , they are retained : will you haue the meaning of both ? read Esay , God destroyeth the tokens of Soothsayers , and makes Wisards and Astrologers fooles , turneth worldly wisemen backward and makes their knowledge foolishnesse : but hee confirmeth the word of his seruants , and performeth the counsel of his messengers , Thus God bindeth and looseth with them , remitteth and retaineth with them , by confirming their word and performing their counsell : For example . A true minister seeth a sinner hardned in his sins , & still rebelling against the will of God , he therfore declareth vnto him his vnrighteousnes , & his sin , & denounceth vnto him , the misery & curses of Gods iustice , as due vnto him for the same : here he binds on earth , here he retains on earth , this mans sins are likewise bound & retained in heauen . On the other side , hee seeth a man penitēt , & belieuing , he pronounceth forgiuenes of sins , & happines vnto him for the same : he looseth him from the band of his sins , by declaring vnto him his righteousnes , this mans sins are likewise loosed & remitted in heauen , & God himselfe doth pronounce him cleare in heauen , when the Minister doth on earth . Thus God confirmeth the word of his seruants , and performeth the counsell of his messengers , The vse of this doctrine is , first for rulers and great men of this worlde , this may teach them to be nursing Fathers and nursing Mothers vnto the Church , whose authority they see is so great ouer them , as that their decree stands ratified in heauen : Therefore though their place bee great , and they bee Gods vppon earth , yet must they withall acknowledge , that in iustifying a sinner , in interpretation , in declaring vnto man his righteousnes ; in binding and loosing , their power also is immediate from God , & aboue theirs , and they themselues , as they are men , must submit themselues to this powerfull word of the ministers , to be taught by it , and to be reconciled by meanes of it , & highly must they respect it ; for though a man speake it , yet is it the word of God : this is to lick the dust of Christs feete , which the Prophet speaketh of : not as the Pope would haue it , to hold the stirrop , & leade the horse , & hold the water to the Pope , to kisse his toes , to holde their kingdomes of him , as tenants at will , or by curtesie , but reuerently to acknowledge the ordinance to be Gods , the function & duty to be high & excellent , to acknowledge the power of their keyes and censures ( being rightly applied , their promises & their threatnings to be as frō God , & to submit to them accordingly . Secondly , Ministers thēselues here must learne , when they take the word of reconciliation into their hands and mouthes , to call to minde whose it is , euen the Lords , and that he worketh with them , & hath the greatest hand in the work , and that therefore they must vse it in holymaner , with much feare and reuerence : It is not their owne , they may not vse it as they list . And lastly , Hearers are here taught , first to see how mad such men be which carelesly , and sildome heare sermons , but vpon any occasion flye to wisards and charmers , which are the diuels Prophets : for see the difference of these two , the wisard and charmer hath societie with the diuell , the Preacher with God : the charmer hath his calling from the diuel , the Preacher is from God : the Charmers charme is the diuels watchword , ( when he charmeth , the diuell doth the feate ) : the preachers doctrine is Gods watchword , when hee truly applyeth it , GOD himselfe ratifieth and makes it good : therefore let all men feare to haue thus to doe with the diuell , by seeking to his slaues , & let them draw neere to God , by entring into fellowship with his holy prophets , and godly Ministers . And further , if when they preach , and thou belieuest , then GOD hath mercy on thee , then learne what reuerence they and their word is worthy of , which is thus accompanied with Gods mercy and forgiuenes : and then learne to heare the Word with feare and trembling , for it is Gods word , and not theirs : and when a true Minister saith vnto thee , on a true ground , I denounce thee a sinfull man , and vnder the curse , or I declare thee to be righteous , and a child of grace , it is all one , as though God from heauen had said so vnto thee . If any man aske ; But is it not as good if another man pronounce forgiuenesse vnto me vpon my repentance ? I answere , yes vndoubtedly , if it be in extraordinarie times or places , when there are no Ministers : for otherwise , certainly this blessing is principally tied vnto the Ministers calling : for it is not said of any priuate mens calling any wher in the scripture , as it is heere saide of the ministers . If an Angell , an Interpreter come to a man and declare vnto him his righteousnesss , then ( marke the conexion ) then will GOD haue mercy on him , and will say , Deliuer him , &c. Whence comes this blessing ? from this promise of God. If therfore other callings wil challenge ordinarily the same blessing , then must they haue the same prosmise . Besides , other Christiās being priuate men , though they be sanctified , & haue a good measure of knowledge , yet haue they not the same spirit of discerning that godly Ministers haue : nor can so fully & truly iudge , when a man hath repented , when not ; and therefore cannot so truly pronounce the sentence of the law or Gospel , nor haue they abilitie ordinarily by their good conference , and Christian counsell , to conuert a soule , but to confirme one conuerted : but that power ordinarily belongs to the publike ministery of the word , therefore it followeth , that ordinarily they haue not the power to pronounce the sentence of binding or loosing vppon any man : I confesse , in times or places , where no minister can be had , God blesseth the labours of priuate men , that haue knowledge , sometimes euen for the conuerting of a man to God , & for comforting him at the houre of death , and giues a vertue and power to that sentence which they shal pronounce one vpon anothers repentance : but as this is extraordinary , and in the want of ordinary Ministers , so in that case a priuate man of knowledge and Godlinesse , is made a Minister for that time to himselfe , or to another , euen as a priuate man in cases of extreame danger , whē no magistrate is present , is made a magistrate himselfe to defend his own life . So then as in want of a Magistrate , the sword of the magistracie is put into the hand of a priuate man : so in the want of Ministers , the keyes of the Ministerie are committed , and put into the hands of priuate men , ( as in the dayes of persecution ) that then they may with comfort admonish & aduise : and with power pronounce mercy and forgiuenesse one vnto another , vpon their true repentance . Yet alwaies remember that in so doing , a priuate man is as a minister for that time , & in that case : but ordinarily ( and alwaies in setled Churches ) this power pertaineth to the Ministerie , & is theirs alone by ordination ; and to them belongeth the promise and the blessing , that when hee hath declared to a man his righteousnesse , then God will haue mercie on him . And thus we see also the blessing of God vpon the function of the Ministerie , & annexed therunto by the merciful dispensation of God. It followeth . And will say , Deliuer him that he goe not downe into the pit : for I haue receiued a reconciliation . The fift and last part of this description is , the Commission & authoritie giuen vnto him , which is so great , as neuer was giuen to any creature , and is this , when a Minister of God hath declared vnto man his righteousnesse , hath brought him to the state of grace , and God in his fauour hath had mercie on him ; then God saith to the Minister , Deliuer that soule from hell , for I haue pardoned him in Christ , I am reconciled to him . In which words , authoritie is giuen to a Minister of God to redeeme a man penitent , from hell & damnation : not that hee is the meanes of working out this redemption , for that wholy and onely is Christ himselfe : but hee is Gods instrument and Christs instrument : First , to apply those meanes vnto him : Secondly , to pronounce his safetie and deliuerance when these means are vsed . Here is the principall honour of all , belonging to that calling : and it is the greatest that euer was vouchsafed to any creature , Man or Angel : for it is a plaine Commission , to go and deliuer such a man from the power of hell , & to redeeme him into the state of Gods children , and to make him heire of heauen : Angels neuer had this Commission , they are Messengers set out for the good of those whom Ministers haue redeemed , and they haue brought many comfortable messages vnto them : but it was neuer said to any Angel , Deliuer that man that he goe not downe into the pit : as it heere is saide vnto a Minister , nor any man but Ministers haue this Commission . To some callings GOD saith , worke thou for man , build him houses , prouide him sustenance ; to the Phisition , heale that man : to the Lawyer , doe that man iustice : to the souldier , fight for him : to the Magistrate , defend him : to the King , gouerne him , & see that euery one doe his dutie : to none but to the Minister doth he say , Deliuer him that he goe not downe into the pit . If this be so then for the vse , first Ministers must learne heere , that if they will haue the honour of Redeemers , then must they doe the dutie of Redeemers , they must pray earnestly for the people , for that is one meanes whereby they redeeme men . They must say with Samuel , God forbid that I should cease to pray for you : They must mourne for the impenitent , when they will not turne to God. So did Dauid , his eyes gushed out with riuers of waters , because men kept not Gods law . And Ieremie , who wished a fountaine of water in his eyes , that he might weepe for the sinnes of the people . They must priuarly conferre visite , admonish , and rebuke , and principally they must preach , and that in such good manner , and in so diligent measure , as that they may redeeme and winne soules , and the end that they must ayme at , must bee to winne soules . Some preach for feare of the law , to auoyd censure or punishment : some for fashion sake , that they may bee like to others : some for ostentation sake , to win credite and praise : some for ambition , to rise in the world : all these forget their Commission , which is , Deliuer a man from hell . This should bee the end of their preaching , to deliuer a soule from hell : & what should Commissioners doe , but execute their Commission ? High Commissioners are worthy to be low Commissioners , or rather , no Commissioners , if they wil not put it in execution . It is therefore lamentable to see , that some by not preaching ; some by vaine preaching , shew that they intend any thing rather then the winning of soules to God. Let then all good Ministers so preach , as they may say with Esay , Behold Lord heere am I , and the children whom thou hast giuen me . And that they may returne their Commission thus : Whereas thou O Lord gauest mee this people , and badst mee deliuer them , that they goe not downe into hell , Lord I haue done it : it is the thing my soule aymed at with all my desire and endeuour : and by thy mercy I haue effected it accordingly . And the rather must all Christian Ministers seriously intēd the sauing of soules , inasmuch as Antichrist doth so earnestly seeke the destruction of soules , by winning them to his Synagogue . The Turke spares no labour , no cost , to infect young children of Christians with his impure and blasphemous superstition . The Pope and his vassals ( especially Iesuits , ) vse al means , deuise many stratagems , spare no cost , nor labor , to seduce & inueagle young men , and the best wits . Surely their care and policie herein is admirable : and yet alas , when ( like the Pharisies ) they haue compassed Sea and land to make a Proselite , they make him like themselues , the childe of hel . And they are so farre from hauing any Commission from God to doe this , or any blessing promised , as contrariwise GOD forbids them , and his curse lyeth vppon them for so doing . Shall they be so diligent to destroy soules without a commission , and incurre Gods curse for their labour ? and shall not Christian Ministers be much more diligent to winne and redeeme soules , hauing so large a commission for the purpose , and so great a blessing promised thereunto ? In the next place , this doctrine hath vse to the hearers . First , to let them see the excellencie of this calling , which hath a Commssion and power to redeeme them from hell and damnation , & what honour is due vnto it : and to let the wicked man see ( which any way abuseth either the persons or the function ) how base & vnthankefull men they are , to recompence euill for good , and therefore no maruell though euil do neuer depart from the houses and families of such men : and further , to encourage all men to giue thēselues to God in this calling , for see here what they are , euen the high Commissioners of God. Wee haue in our estate , a power deligated to certaine men of worth , and it is called the high Commission , because they haue power to doe great things , and that man thinkes himselfe happy who can bring his sonne to this , to be thought fit to bee one of this Commission : but behold heere a higher Commission , a Commission from God , to redeeme soules from the power of hell , and the diuels clawes : this is in deed a high Commission , and so high as this , was neuer granted out of the Court of heauen to any creature but to Ministers : they therefore are the High Commissioners of the high God. Is it not then an honour and happinesse vnto thee to bring thy sonne to this estate ? And lastly , this must teach all hearers , their dutie to Gods word : namely , to submit themselues vnto it : for if the Minister haue a Commission to redeeme thy soule , it must be by the word & holy discipline . Therefore thy dutie is to heare Gods word patiently , to submit thy selfe vnto it , to be taught and instructed , nay , to be checked and rebuked , and to haue thy sinnes discouered , & thy corruptions ript vp . If thou wouldst haue thy cause succeed wel , thy Lawyer must discouer the weaknesses of it : If thy body to be cured , thy Physition must purge the corruption of it . So if thy soule bee to be redeemed , thy Minister must see the weaknes , & purge the corruptions of it , and though his doctrine be harsh , & hard vnto thy nature , and the discipline of the Gospel seeme rough vnto thee , yet must not thou rage and rebel against it , nor hate him , nor raile at his persō but submit thy selfe vnto it , for it is the message and Ministerie of thy saluation : if otherwise , thou doest indeede a great wrong to the Minister , for thou frustratest his commission : but alas , a farre greater to thy selfe , for thou furstratest thine owne saluation . THE SECOND Treatise of the Duties and Dignities of Ministerie , by Maister Perkins . TO THE RIGHT worshipfull and Reuerend Iudges , Sir Iohn Sauile Knight , one of the Barons of his Maiesties Exchequer , and Sir Christopher Yeluerion Knight , one of the Iudges of his Majesties Court of Kings Bench , and Sir Edward Phillips Knight , his Maiesties Sargeant at Lawe , now or late the worthie Iudges of our Northeren Circuite , The spirit of wisedome , zeale & courage be multiplied . RIght worshipfull , it is sayd in other Nations , and written in some of their bookes , that there are three disgraces of the English Nation : The Ignorance , or ( that I may so call it ) the vnlearned of our Gētrie & Nobilitie , the beggery of our poore , & the Basenes of the bodie of our Ministerie , The first blot , our Nobilitie and Gentrie haue well wiped off , since the first daies of our blessed Queen Elizabeth , partly by studie at home , partlie by trauell abroade , and I hope they will do it more & more : The second hath beene well lessened by good lawes of late , and would hee more , if the Execution were as good as our lawes b●e , & it were much honour to our Nation , and more to our Religion , if it were quite taken away : for hee that tells vs there shall bee poore euer with vs , saith also , there shall not bee a begger amongst vs ; If there were no poore , what should become of Charitie ? for it is Charitie , to relieue Pouertie , not to maintaine Beggerie : Pouerty may bee a Crosse , but it is no Curse : but Beggerie is a fearefull curse , threatened on the enemies of God ▪ and Dauid saith not , hee neuer saw a righteous mans child poore , but that hee neuer saw him begge his bread . The daily cries in our streetes , crie for yet further reformation heereof , that the impotent poore may bee sufficiently prouided for , that he neede not , and the Sturdie begger complied to worke , that hee may not be suffered to begge . Happy you , or whosoeuer can haue a hand in effecting this blessed worke , wee who can doe little else , shall pray for it , and for them that labour in it . But now for the third , I feare none but the verie hand of God , can wipe out that staine from our Church : The basenesse of the generall body of our Ministerie , whence is it , but either from the vnworthinesse , or Pouertie thereof : and the vnworthinesse , whence is it , but from the Pouertie , and base maintenance of our Ministry , which was once robbed by the Abbies , and after by some in our owne State , which was then Popish , and Poperie that stands so much vpon Non dimittitur peccatum nisi restituatur ablatum , yet for all that , would not restore vnto the Church her tenthes againe . But as popish Abbies stole them , so a popish State kept them , and to their shame some of the good Professors of our Religion haue of late restored such as were in their hands , and there is hope that all our Professors , ( vnlesse they care not to bee accounted hypocrus ) will make some conscionable restitution We doe not craue that they would with Zacheus restore foure-fold ( though it is apparant , that the tenthes were got from vs in old time , by most false and forged Cauillations ) we onely craue our owne , we would aske no more , nor willingly take lesse : for our whole duetie is still required : then why should not our whole due be payd ? And yet that the world may learne of vs contentednesse , as well by our practise as our doctrine , we would for the present take in good part , & rest contented with a part of our owne : And some competent portions out of the Impropriations , ( proportioned to the quantitie of the charge imposed , and the giftes and paines required ) would for a time be a reasonable satisfaction in our Ministerie , vntil our state found it self , either better enabled or more straightly tied in Conscience to full restitution . But as I said , this is a worke of God himselfe , for if a man could doe it so many Parliaments would not haue slipt it , but some of them would haue eternized it selfe , with this honourable name to all posterities . The Parliament that restored Impropriations , but til that , or some other course ( as good ) bee taken ▪ it is both vnseasonable and vnreasonable to complaine of the Ignorant , or to craue a learned Ministerie . For shal the Oxes mouth be mousled , which treads out the corne , or shall a man goe to warre at his owne cost ? and hath not God ordained ( marke , it is his Ordinance ) that those which teach the Gospel , shall liue of the Gospel ? But alas , how shal the Ministerie of England liue of the Gospel , when my small experience can shew that in one Corner of one Countie of this Kingdom , wherin there are some 105. parishes , or parochial Chappels , almost a 100. of them , ( if not a full 100. ) are Impropriate : and amongst them I can shewe the most parishes haue but 10 pound or thereabouts some 8. li some 6. li. some ● . li some foure pounds , some not 4. pounds yearly liuing for the Minister and those impropriations worth some 300. li many 200. li. almost all 100 li. per an yea there is one worth 400 pound per an : where there were but 8 li. left for the Minister , vntill of late with much adoe , 10. pound more was obtained for a Preacher , and so there is out of 400 , 8. pound shared for a Minister , and 10. pound caried for a Preacher , in that parish where there are 2000. Communican●s . Of all the rest the Crowne hath some 100 pound rent , or not so much , & the remainder of 180. pound being a rich liuing , for a worthy learned Minister , a competent liuing for 2. and more then some 7 painful & able ministers haue ) I know not what becomes of it , vnlesse it go to the feeding of Kits & Cormorats . Are not these goodly liuings for learned men ? and may not wee expect a learned ministerie , where there is such maintenance ? & I hartily with that other countries , be not able to showe the like Presidents . I haue the rather made relation hereof , that our high Court of Parliament , may see how great cause they haue , to go forward with that motion already by the made , for the establishing of a learned Ministerie . But if they bring it not to passe , what then remaineth , but to hope that the great God of heauen , will put into the heart of the God on earth our noble king ( into whose hands he hath put the sword of soueraigne authoritie ) an irre●o●able and unresistable resolution to execute his supreme power , for the reformation of this euill , which as Maister Perkins saith in this treatise ) may well be called the Kings euill , for it will hardly be healed , but by the will & power of a king . In the meane time this . Treatise of that worthy man , may be a motiue to our zealous professors , who haue any impropriations in their owne hands , to excite and prouoke them to a conscionable restitution , in whole or in part , as their estate may beare , or their , conscience shall mooue them . For heerein are layd downs and mixed together , both the duties to be done by faithfull Ministers , and the Dignities due vnto them for their duties : and so seeing the dignities of that calling to bee most honourable , and the duties so chargeable , it cannot but grieue their christian harts to see the maintenance so miserable . This Treatise I first of all send to you , & vnder your names to the world , & to you first , for as I am sure you loued the Author , and honoured those excellent gifts of God in him , so you cānot but accept this after birth of his ( as a fatherles child for the fathers sake . And for my self , to cōceale al personal & priuat respects , in the name of many thousands in the Northeren countries , I praise God , for the good done in those parts , by your painful courses , & religious care , not doubting , but if your selues , or the like bee imployed there , to asist our honourable and Religie us Lord President that the multitude of Popish Priestes there lurking , will bee dayly lessened , the number of preachers augmented , Poperie put downe , and the Gospell maintained more and more . Which blessing GOD graunt to that and all other Counteries of this Kingdome , for his mercies sake : and giue vnto you , & all others in your place , the spirit of courage and constancie , in these declining dayes , that being faithfull in your great charges , vnto the end , you may receiue the Crowne of life : for which he hartily prayeth , who will euer rest , VV. Crashawe . The second Treatise , of the Duties and Dignities of the Ministerie . Esay . 6. 5. Then I said , woe is me , I am vndone for I am a man of polluted lips , and dwell in the midst of a people of polluted lips : for my eyes haue seene the king and Lord of hostes . 6. Then flewe one of the Seraphins vnto me , with a hote coale in his hand . 7. Which he tooke from the Altar with the tonges : and touched my mouth and said , Loe this hath touched thy lips , and thy iniquitie shall be taken away , and thy sin shall be purged . 8. Also I heard the voyce of the Lorde , saying , whom shall I send , and who shall goe for vs ? then said I , here am I , send me : and he said goe . IN the fiue former Chapters are cōtained such Sermons , as the Prophet had made vnder Vzziah king of Iuda : At this Chapter begin such as he preached in the raigne of Iotham , and so forward : But before hee either preach or prophecie of any thing , in King Iothams dayes , or his successors , the Lord in this Chapter giues a newe commission to the Prophet , & a newe confirmation to this Calling : the olde king in whose dayes Esayah was first called being now dead , & another succeeding him , God with the new king , reneweth the calling & commission of the Prophet : wherein God doth not giue him another calling , for one calling to the office of the ministery is sufficient : but hee confirmeth the calling formerly giuen , by repeating & ratifying it . And this God did to Esay , not as he was an ordinarie , but an extraordinary prophet : for ordinary Ministers need no renouation of their calling , nor any new signes of cōfirmation , but extraordinary prophets , who come in extraordinary maner , & to doe many extraordinary workes , God in his wisdom wil haue their calling confirmed , again , & againe , & that by very extraordinary meanes . Out of which practise of the Lord , we learne , how great cause wee haue to doubt these men , to bee either fantasticall or worse , who pretend extraordinary callings in these dayes , and yet scarce can shew vs any good signes of an ordinary , much lesse of an extraordinatie motion : for if in those dayes , when such courses were more cōmon , God will haue his extraordinary Prophets calling to be renued & cōfirmed , again , & againe , then certainly in these dayes , we may iustly require , more , & more wonderfull signes of an extraordinary calling afore we belieue it : and if God himselfe was so carefull to satisfie his Church in those dayes of the vocation of his prophet , surely the church in these daies hath much more cause to doubt in such cases , and to require many and extraordinary signes , afore it acknowledge any such extraordinary calling : These men therefore offer much wrong to the Church , & deserue both the censure thereof , and the sword of the Magistrate , who dare so boldly offer and obtrude to the Church their owne fancies and dreames , as extraordinary motions of Gods spirit . This is the occasion and coherence . This Chapter hath two partes , first , the meanes of his confirmation , from the beginning to these words : secondly , the confirmation it selfe , from these words to the end : the meanes of his confirmation is a vision he saw from heauen , of certaine holy Angels appearing and speaking to him , in the first 4. verses . In the confirmation , which followeth in these words , are three points● 1 The effect of the vision , which i wrought in the Prophet , it caused him feare , it astonisht him , and cast him downe : in the fifth verse . 2 His Consolation , & raising vp again after his feare , in the 6. and 7. verses . 3 The renuing of his Commission againe , from thence to the end . The feare and astonishment of the Prophet , is described , 1 By the signes , of which are two ; 1 A note of exclamation , woe is me . 2 By a note of extreame deiection in himselfe , I am vndone . 2 By the causes of it , which are also set downe to be two : 1 He was a man polluted , and dwelt amongst people polluted . 2 He had seene the Lord. Then said I , woe is me , I am vndone . The first point in order is , the feare & extasie into which the Lord droue his holy Prophet , which the Lord did not in his anger , but in his loue vnto him , not for a punishment of sinne , but as an euidence of his further loue : for the intent and purpose of God in striking this feare into him , was to inable him to be a true prophet , & a fit messenger for himself . It may seeme a strange course , which God taketh to confirme & raise vp his seruant in zeale and courage , to strike him into an extreame feare , euen to astonish and amaze him , and yet we see it is the course which the Lord taketh : out of which practise of the Lord , we learne this doctrine : That all true Ministers , especially such as are deputed to the greatest works in his church , must be first of all striken into a great feare , in consideration of the greatnes of their function , yea , into an amazement and astonishment , in the admiration of Gods glory & greatnes , whose roome they occupy , & whose message they bring , & the more they are afraid and shrinke , so it be vnder the contemplation of Gods Maiestie , and their owne weaknes , the more likelier it is that they are truly cald of God , & appointed for worthy purposes in his Church : but he that steps to this function without feare , he may thrust in himselfe , but its doubtfull whether hee bee cald of God , as here the Prophet was : Nor is it so here alone , but euery where when God called any of his seruants , to any great worke , be first droue thē into these feares and a mazements , as is euident a in Moses , in b Ieremie , in c S. Paul and others . The reason of this dealing of the Lord is plaine : namely , because mans nature is alwayes ready to take enough and too much vnto it selfe , God therefore in his wisdome puts a bridle vnto the corrupt nature of mā , & astonisheth it , least it presume too much , & take too much vpon it selfe : Againe ▪ a Minister is to preach vnto the people , feare & reuerēce of the Lord : but how can he do so to others , whē he hath not tyed that bond in his owne conscience , nor was euer cast downe in admiration of Gods glory & Maiestie : And lastly , the ministery is a high & excellent calling ( especially the office of extraordinary prophets in the old testament ) & is therefore subiect to pride , and to bee puft vp with self-conceits , & therefore teacheth the Apostle to Timothy , that a Minister may not be a yong scholler , least he be puft vp , & fall into the condemnation of the wicked : giuing vs to vnderstand , that it is the peculiar danger of that calling to haue high conceits of thēselues , because of the height & dignitie of ther function . Therfore to preuent this incōuenience , God in mercy appointeth that all his true Ministers shall haue some means or other , to be cast down euen to nothing in thēselues , & shall be driuen into such feares & amazements at sight of their owne wickednesse , as they shal throwe downe themselues at Christs feete , and denying themselues wholy , shal acknowledge that they are in him whatsoeuer they are : and doe relye , and trust onely on his grace and helpe . The vse of this doctrine , as it is for all Ministers , so specially for vs which liue in the Vniuersity : we liue as it were in a Seminary , and many of vs are hereafter by Gods grace to be framed to the Ministery , and some of vs already are . Now here we haue many occasions to be puft vp in self-conceits : we see our selues growe in time , in degrees , in learning , in honour , in name and estimation : & to many of vs God giues good portions of his gifts : what are all these , but so many baites to allure vs to pride , & vaine opinions of our own worths ? but let vs remēber the end wee aime at , is not humane , nor carnal : our purpose is to saue soules , Then the weapons of our warre must not be carnal , as pride , vaine-glory , and self-conceit . If therefore we euer looke to be made instruments of Gods glory in sauing of soules , then at the first set we not before our eyes the honour , but the daunger of our calling , and humble we our selues vnder the mightie hand of our God , that he may exale vs in his due time : and let vs bee content that God giue any occasion or meanes to pul vs down , either by outward crosse , or inward temptation : and let vs reioyce , when wee are thereby so farre cast downe , that wee cry out in the astonishment of our spirits , as the Prophet heere● Woe is mee , I am vndone : but otherwise if wee will needes followe the swinge of our proude natures , and trust in our owne abilitie , gifts , and learning , let vs knowe , wee vse carnall weapons in a spirituall warfare : and let vs bee assured the Lord will worke no great worke in his Church by our Ministerie : wee may raise our selues in worldly estimation , and worke out our owne purposes , but we shal do little in the saluation of soules : for those men doe pronounce the most powerfull blessings on other mens soules , and speake the best wordes of comfort to other mens consciences , which oftenest say vnto themselues ; Woe is mee , I am vndone . Furthermore , whereas the Prophet at this Vision and Reuelation of Gods glory vnto him , cryeth out of himselfe , Woe is mee , I am vndone : being wordes of extreame feare and astonishment , and of so lowe a deiection as is a degree towards desperation ( if it had gone forward ) : let vs learne that the Prophet helde not in his iudgement , the Doctrine of Intercession of Angels and Saints for particular men , for if hee had , hee neede not at the sight of Gods maiestie , foorthwith to haue cryed out , Woe is mee , I am vndone , but hee might haue stayed himselfe a while in this cogitation , I will desire Moses , Samuel , or Dauid , to pray to this glorious GOD for mee , or heere are holy Angels of the Seraphins here present , they see in what fearefull case I am , I will pray to them to speake to this glorious and mightie Lorde for mee , that I perish not in this feare : but hee instantly seeing the Lorde appeare in Maiestie , and fearing his iust wrath , ( being guiltie of his owne corruptions ) without any hope or expectation , or ( as he seemes ) without the least cogitation of helpe or assistance from any creature , he cryeth out , I am vndone . Lastly , whereas hee exclaimeth , Woe is mee , I am vndone : being words of a soule humbled and deiected , and hereby sheweth himselfe to bee in that case , which a poore sinner is , when the preaching of the Lawe hath humbled him , by shewing him his sinnes and his extreame daunger by them . Wee may learne , that to bee called to the Mnisterie , is to be as it were conuerted and regenerate : and that when a man is called thereunto , it is a worke little lesse then that whereby GOD calleth a sinner from his sinne , to the state of repentance : for as God first casteth downe the sinner , before hee giue him grace , or any feeling of his loue in Christ : so heere , hee first abaseth and casteth downe the Prophete in the sight of GODS Maiestie , and his owne miserie , afore hee honour him with a Commission to preach his word vnto his people . Which I note against those men , which holde it so ordinary a matter to enter into the Ministerie , as many doe , which take it vppon them in worldly and politique purposes . And some of a better ranke , which thinke if a man haue learning , degrees and age , hee is sufficiently qualified for that calling . But alas , this is not all ; there is a greater worke to be wrought then so , hee must be humbled and cast down in sight of the greatnesse of that calling , of the maiestie of that God whose roome hee is to execute , and of the vnworthinesse of himselfe to so great a worke : hee must be resolued , that to call a man to the Ministerie , is the greatest worke that GOD worketh in his Church , but the conuerting of a sinner , and calling him to the state of grace : nay it is a worke euen like vnto it : for as a sinner in his conuersion , so hee at his Vocation to that place , is often to cry out in the amazement of his soule , Woe is mee , I am vndone . As therefore they are fouly deceiued , which thinke any holinesse or sanctification , can sufficiently qualifie a man without learning , so are they no lesse which thinke all outward complements to bee sufficient without this worke , which heere was wrought in the holy Prophet . Thus Causes of we see the feare & astonishment of the his feare 2. Prophet . It followeth . For I am a man of polluted lippes . Now follow the causes of his feare , which are two . The first is , his owne pollution and sinfulnesse , and the sinfulnesse of his people : his own he freely confesseth in these words ; I am a man of polluted lippes : that is , I am a miserable and sinfull man , and therefore I feare and tremble to stand in Gods presence : nay , I dare not looke vpon the Lorde , for my sinnes . But it may be demaunded , how could the Prophet say thus truely , for he was a holy man , and iustified in Gods prefence , by his true faith in the Messias , and sanctified by repentance : can a man iustified and sanctified , say , he is a man polluted ? I answere , It is doubtlesse , he was so , he therefore complaineth here not of any great and enormous sinnes , which hee had committed to the publike scandall of the Church , but first of the corruptiō of his nature , which in him as in all men is a very sea of iniquity , & which alwaies appeares the more , the neerer a man comes to God , and therefore did now most apparantly discouer it selfe in the prophet , when he was in the presence of the Lord himself . Secondly , he complaineth of some actual sins of his life , and it is more likely of some sins of omission , then of cōmission : for we find not that the prophet was euer touched with any great sin , & where we know it not , we are in charitie not to imagine it . So that it is most probable , hee complaineth of some smaller faults , or negligences in his Ministery : as not preaching to the people at some time when he ought , or not preaching so willingly or cheerfully as he should , or desire to leaue preaching , because the people were stubborne & disobedient , or some impatience in his Ministery , when the people were rebellious and resisted his doctrine , which passion might the rather vexe him ( as we read it did Ieremy ) the Iewes were so stubborne & stifnecked a people : or it may be some want of zeale or forwardnes , these , or some such were the cause of his feare : And the cōscience of these makes him here cry out that he cannot stand in the sight of God. Where we learn , first , what a tender conscience godly Ministers must haue aboue all men : namely , that they must make conscience , not of the great and grosse sins onely ; but euen of the lowest & least sins : and he must endeuour in his calling , not only to be cleere of great crimes , but as far as may be , to bee free from the least appearance of euill , and from the least negligences in his place , for a small faultin other men is great in them , and that which may be some waies pardonable in other men , is no way in them : they must therefore watch ouer themselues most carefully , and take heede to all their waies : & for this ende is it , that a Minister in godly wisedome must often depriue himselfe euen of many things ( which it may be , lawfully hee might vse ) least his liberty be an occasion of euill to others : and must abstaine from the least sins , least euen they be blemishes to his calling , and burthens to his conscience . And hence is it , that a minister cannot be too carefull in his calling , in his words , diet , company , recreation , apparel , gestures , and in his whole carriage , because little sins are so great in thē , Especially ministers must here learne the Apostles lesson , to bee instant in season and out of season : to preach and exhort , to comfort and rebuke , publikely and priuately : to good , to bad : when it is wel taken , when it is ill taken : when they willingly receiue it , and when they stubbornly resist it : when they commend him , and reward him , and when they raile at him , and persecute him for it : thus must he be diligent in season and out of season , for the least negligence in his dutie , or omitting the least opportunity of doing good , will when God visits his conscience , bee a burthen and vexation to him , as it was heere to the Prophet . And furthermore , if these smal sinnes thus afflicted the Prophet , then alas what is to be thought of those ministers who make no conscience of foule and scandalous sinnes ? how shall Symonie , Incontinencie , Vsury , inhospitality , couetousnesse , Ignorance , Idlenesse , carelesse Nonresidencie , how shall these ( I say ) and other like grieuous crimes oppresse & burthen the soule , when as the smallest sins doe so affright this holy man ? Surely , whē God shal visite them , their states will bee most fearefull , nor , shall any mans case be so miserable , as an vncōscionable ministers : And thogh nowe such loose and licentious Ministers seeme to liue in Iolitie , & without any feare , yet when God shall appeare vnto their conscience , then will they cry out in fearefull anguish , Woe is me , I am vndone . And againe , if these smal faults so affrighted this holy prophet , & burdened his conscience , then what pittifull consciences haue those ministers , whose daily negligence , and vnconscionable carelessenesse in their places is such , as all men speake of , and yet they are not touched : surely these men are not of so tender cōsciences as the prophet was : & either the prophet here was much more nice then needed , or else these men will proue to be in a miserable estate . Lastly , let Ministers of care and conscience , be here comforted in the example of the Prophet : who is there , but may find imperfections and blemishes in himselfe , which will often make him cry out ; Woe is me ? but let not that discomfort them , but rather reioyce , that they can see their owne weaknes , as the Prophet did here : If they haue cause to exclaime against themselues , they are not alone , it was this , and all other holy prophets case before them . In hauing imperfections in themselues , they are no more miserable then the Prophet was : but let them labour to be as blessed in seeing & complaining of themselues as hee was : And let euery minister assure himselfe , that the more hee makes conscience , euen of the least sinnes of all , the more he resembleth the ancient holy Prophets , & the more likely is he to worke effectually in his ministery . For his duty is to worke in his people a conscience , not of great sinnes onely , but euen of all : but how can he doe that in them , if he haue not first of all done it in himselfe ? hence it is therefore , that godly ministers finde fault with themselues , when other men cannot , and cry out against themselues , for their pollutions ( with the prophet here ) when no other man can accuse them of the least crime : nay , when other doe magnifie God for his graces on them , and praise their giftes , and commend their good liues , euen then doe they condemne themselues , and exclaime against their owne corruptions : and their owne smallest negligences , or omissions , are great wounds to their consciences : and their least sinnes , and their most pardonable infirmities , are sore burthens vnto them : for of all men in the worlde , a godly minister is a man of the most tender conscience . Hitherto hath the prophet complained generally of his pollution . Particularly , hee exclaimeth against the pollution of his lippes . But why will some say , complaines hee of the pollution of his lippes , rather then of his heart , or his hands , or any other part of him , were they not all polluted ▪ yes , all in some measure : and was not he grieued at them all ? yes assuredly , wee must grant that also . But the reason is he was a prophet , his dutie was to vse his tongue , the practise of his calling consisted in the vse of his tongue : for a minister is an interpeter , as he is called , Iob 33. 23. that is , the peoples to God by prayer , and Gods to the people by preaching : he is Gods mouth , and the peoples mouth : so that the tongue of a Minister is that part of his body , which is to be vsed as a principall instrument of Gods glory , and more to the setting foorth of his honour then any other : Now euery man is to be tryed what he is by his calling , rather then by any other accidentall or collaterall courses : therefore the honour or dishonour of a minister , is the vse or the abuse of his tongue : and his comfort or discomfort is the well vsing , or not vsing of it . The prophet therefore here affrighted at Gods prefence , and therefore retyring into himselfe , presently his conscience checkes him for his most proper sins : namly , for some fault or negligence in his Ministerie , ( which is the proper sinne of that calling ) and therfore is it that he exclaimeth against the pollutions of his lippes : out of which practise of his we may learne ; First , the vanitie of the Papists , who magnifie the merites of holy mens workes : for if this holy prophet , a man truly iustified , & extraordinarily sanctified , yet durst not stand before God in this little apparance of his glory , notwithstanding all his zeale , and courage , and conscience , and paines , and sufferings in his function , but was cast downe so farre , from a conceit of his owne worth , that hee cryed out ; Woe is mee , I am vndone . How then can wee who are no better , but much worse then hee , stand before GOD in the day of Iudgement , in the great appearing of his infinite iustice and glorie ? Rather doubtlesse , as here the smallest pollution of his lippes , and negligence in his calling , droue him out of all conceit of merit , when once hee came into the presence of GOD : so the due consideration of our so many and foule pollutions aboue his , should beate downe all proude conceites of our owne goodnesse , when wee appeare before GOD. It is therefore to bee feared , that the Papists , who thus magnifie their owne merits , doe seldome or neuer enter into earnest consideration of their owne infirmities , doe seldome persent themselues in the presence of Gods maiestie . For if they did , then doubtlesse the least sight of their least pollutiō , would make them farre from euer thinking of their own merits . They also tell vs , of workes of superrogation , but it seemes heere , this holy Prophet had none of them . And they teach , a man may in this life perfectly fulfill the Lawe , but who can doe it , i● not ministers ? And what ministers , if not extraordinary prophets ? And yet Isaiah ( the first and chiefe of them ) exclaimeth here in pittiful manner against his pollutions : Doubtlesse , if the papists would cease flattering themselues , and not examine their consciences by their own pleasing corruption , but present themselues in the face and presence of GODS Maiestie , they would bee farre from these conceits . In the next place , whereas the prophet complaineth of the pollution of his lippes : As of the peculiar sinne of his place : Ministers are heere taught , to auoide that sinne aboue all other ; and to labour in that dutie aboue any other : for the dooing of it , is his most comfort : the want of it is his most vexation : his tongue is the Instrument giuen him to honour God , if hee vse it well , it yeeldes him comfort , more then any other duties . But if he vse not , or abuse his tongue , the pollution of his lippes will bee the heauiest burthen of all : they therefore are greatly deceiued , who thinke a Minister to discharge sufficiently his duetie , though hee preach not if he keepe good Hospitalitie and make peace amongst his Neighbours , and performe other workes of charatie and good life : for if a Minister haue not this vertue , hee hath none : If hee preach not ; If hee abuse his lippes : or if hee open them not , hee hath no conscience , nor can haue any comfort , for that is the principall dutie of a Minister ( though all the other bee required to make him compleate ) : the want of them may condemne him before men , but it is the pollution of his lippes , which presently checkes him before GOD , as we see here in this holy Prophet : the conclusion then is to euery Minister , that if hee had all the vertues and good properties , that can commend a man in the world , yet if his lippes be polluted , either by not preaching , or by negligēt , idle , or carelesse preaching , this pollution will so staine his conscience , and so burthen him in the presence of God , that the time will come ( notwithstanding al his other good qualities ) he will cry out in farre more pittifull maner thē here the Prophet doth● Woe is 〈◊〉 I am vndo●● , because I am a ●an of polluted lippes . It followeth ; And I dwell in the midst of a people of polluted lippes . The Prophet not onely complaines of his own pollution , but of his peoples also amongst whom he liued , and this he doth for these causes : First , to teach vs , that it is the Ministers duty to confesse not onely his owne sinnes , but the sinnes of his people , & to complaine of them to God : for as he is the peoples Interpretar to God , he must not thinke it enough to put vp their petitions , to vnfolde their wants , & craue reliefe for them at Gods hand , but hee must further take knowledge of the sins of his people , and make both publique and priuate confession of them to God : and the more particularly he can doe this , the better : and this hee is to doe , both for the peoples good , and for his owne also , because it cannot be but the sinnes of his people , are in some sort his : for this is the peculiar danger of the Magistrates and Ministers ●●●ling , that generally the sinnes of their people are theirs : I meane , that they are accessarie to the sinnes of their people , either by prouoking them by their euil example , or by not reprouing , or not hindring or suffering , or winking , or couering & concealing , or not punishing them , or not carefully enough vsing meanes to preuent them : by all which meanes and many more , it comes to passe , that the peoples sinnes are the Ministers by communication : so that as well for his owne sake , as theirs , hee is to confesse to GOD their sinnes , as well as his owne . Now if a Minister must confesse his peoples sinnes , then it followeth confequently , that he must know them ; and take notice of them , for else hee cannot confesse them . And this is one cause why the holy Ghost commands a Pastor to know his flocke . He must not onely haue a flocke , and knowe which is his flocke : or haue a generall ●ye ouer it , out hee must haue a particular and 〈◊〉 knowledge of the state of it , ●nd the more particular the better . And if the Minister ought to know and confesse his peoples sinnes , then if followeth , first , that it is best for a Minister to bee present with his people , that so hee may the better know them and their state : and certainly if it be a Ministers dutie to confesse to God the pollutions of his people , then wilfull and carelesse Nonresidency and all absence , without iust and conscionable causes , must needs be a foule & fearefull sin . For how could Isayah haue cōfessed , that his people were a people of polluted lips , but that he dwelt amongst them . Nay , saith the Prophet , he dwelt in the midst among them , indeede well may hee know and confesse his peoples pollutions , that dwelles in the midst amongst them . Againe , if the Minister be to confesse his peoples sinnes , and therefore must needs knowe them , then it followeth also that they must discouer & confesse them vnto him , or else 〈◊〉 not possible he should perfectly kno●e their estate : the want of this is a great fault in our Churches , for how euer we condemne Auricular confession , as a very pollicie in the deuisers , and as a rack to the consciences of poore Christians , yet we not onely allowe , but call and 〈◊〉 for that confession , wherby a Christian voluntarily at all times may resort to his Pastor , and open his estate , and disburden his conscience of such sins , as disquiet him , and craue his godly assistance , and holy prayers : great blessing and comfort doth doubtlesse followe them that vse this godly practise , and the want of it , is cause that a minister canot discerne the state euen of his own flock nor can complaine to God of their pollutions , and confesse their sinnes so particularly , as would be good both for him and them . Secondly , the Prophet couples together his own pollution , and the pollutions of his people , as the adjuvant , or helping cause & the effect : For the pollution of a people , helpes forward the pollution of a Minister , and the worse people they are , the worse doe they make him , though he be otherwise neuer so good : For euen the Prophet , though called of God himself , & iustified and sanctified , & a man of extraordinary grace , yet dwelling in the midst of a people so stubborne & disobedient , as the Iewes were , was something touched with their pollutions : Ministers ( euen the best ) are men , and this comes to passe by reason of the corruption of their nature as they are mē : the nature of which corruption is to apprehend any euill where euer it findes it , and to partake with it : regeneration qualifieth & abates this corruption , but takes it not away perfectly in this life : whereby it comes to passe , that a Minister , liuing amongst euill people , cannot but be somwhat stained with their pollution , of what sort soeuer they be : insomuch as it is often seene , that one knowne to be otherwise disposed of himselfe , is found to bee disposed to this or that euill , by liuing amongst a people so disposed . And againe , that a minister in such a place , and amongst such people , free from such and such sinnes , remoued to another place , is there found more or lesse tainted with them , because they abound amongst the people : and yet further , that a minister , knowne to bee faithfull , painfull and zealous , & comming to a disobedient , stubborne , froward , or prophane & dissolute people , his faith is weakened , his zeale & courage abated , Gods graces in him dulled , & much decayed : godly Ministers doe daily complaine hereof , and experience euery where shewes it too true . Out of this , we may learne something both for our instruction , and for our conuersation . For our instruction , it here appeares how wicked and wretched the corruption of our nature is , which cannot but receiue some contagion from the pollution of those with whom we liue : for this is so , not onely in them who carry a loose hand ouer themselues , but euen in such as looke most narrowly vnto their steps : as wee see here in this holy Prophet , who was a man of more then ordinary sanctification : how litle cause therfore hath any man to extoll nature ? and how much lesse cause the schoolemen and some other papists , to giue the least commendation to our pure naturals : for if nature rectified by grace , be so hardly kept within compasse , alas how outragious & peruerse is it , when it raignes without controlment ? And for our further instruction , heere wee may see of what a creeping and incroaching nature sinne is , which like a secret venome in the naturall bodie , so it in the pollitique body restes not in the place , or partie poisoned , but closely creepes & diffuseth it selfe into euery part and member of the whole : it creepes from man to man , yea , from an euil man to a good , from the worst man to the best : from prophane men , to godly Ministers : and as from publique persons ( as Magistrates and Ministers ) it descendeth visibly , and the example of their euil life is palpably scandalous : so from the people to the Magistrate , or Minister , it creepeth closely , & ascendeth in more secret and insensible manner , yet in the effect it is too sensible : for it is alwayes seene , that they are something touched with their peoples pollutions : sinne is not onely as a poison spreading from the heart to all parts , from the minister to the people : but as a gangreue , if it begin in the foot , wil without speedy preuention spred priuily to the hart : so sinne shewes it selfe , euen from the people to the Ministers : So great cause is there for all men to stop sinne in the beginning , to breake it in the egge , to giue water no passage , no not a little : for let this gangreue beginne at the feete , it will not rest till it be in the heart . For our conuersation wee are heere taught , first , if a Minister , by reason of the corruption of his owne nature , and the creeping nature of sinne , is in such danger to be stained with the peoples pollutions , then let all Ministers desire , and vse all good meanes to dwell with a people as litle polluted as may be : otherwise let him assure himselfe to be polluted with them , which is both a great discōfort to his owne conscience ( as here it was to the Prophet ) and disgrace to his profession : for if it be a dutie of euery good professor of religion , to keepe himselfe vnspotted of the world , then how much more is it the Ministers duetie so to doe ? and how foule a staine is it to the honour of his calling , to be polluted in the common pollutions of his people ? It may bee therefore good counsell to all godly Ministers in the placing & disposing of themselues , not to enquire onely how good a liuing such and such a place is , how wel seated , how healthfull and beneficiall it will bee , ( which are alas the common & almost the onely questions now adayes ) but principally , to regard what a people they be : and how affected , amongst whome they are to liue : if godly and wel disposed , or at least tractable and gentle , & willing to be taught , thē lesse to regard other incommodities : but if wicked , and prophane , or ( which is worse ) stubborne , froward , and vntractable , then lesse to regard the greatest commodities : & certainly if this point be well considered of , and how bitter it hath beene in the ende , to many who haue not regarded it , it will appeare , that this is the best encouragement or discouragement , the greatest commoditie , or discommoditie , and the best reason , either to win a mā to a place , or to drawe him from it , how good soeuer it be otherwayes : they that neglect this dutie , and are led ( or misled rather ) with carnall and wordly respects , how iust is it vpon thē when they are made to cry in the sorrowe of their soule , W●e is me , I dwell in the midst of a people of polluted lippes . And here such Ministers as haue poore liuings , but good people , let them not faint nor bee discouraged , they haue more cause to blesse God , then to be grieued , for doubtlesse they are farre better thē those who haue great liuings , and an euill people . But as for those to whom God hath bene so good , as to bestowe vpon them competent liuings , and a willing and well disposed people , let them thinke themselues double blessed of God , and treble bound to honour God , & to doe good in his Church : and if such men goe not before their brethren in al Ministerial care and dutie , their fault is aboue al mens , & they make themselues vnworthy of so great mercies . Againe , if that a polluted people , pollutes their Minister , here is a good warning for al ministers to be wary & choyse of their companie , with whom they will most priuately conuerse : for , as on the one side they may not retire themselues into solitarinesse , nor sequester thēselues from all societie with their people , ( which is rather a Cimicall and fantasticall , then any way a religious practise ) : so of all men are they to be most carefull , that they doe not loosely and lauishly bestow themselues on all companies , as too many doe in our Church , to the great scandall therof , who care not with whom they conuerse , but all companies , all places , all times , all sportes & recreations , al meetings , all occasions , are one with them : but alas , what maruel , though such men keepe not thēselues vnspotted of the world , but proue too offensiue to their calling : for seeing the best mē cannot liue with the best people , but they shall receiue some contagion from them , how carefully ought ordinary ministers to make difference of men and meetings , times and places , and not diffusedly & carelesly to thrust themselues into all : So doing shall they keepe their calling from much reproach , & preserue themselues from much pollution , which otherwise from their polluted people , they shal be sure to receiue . And here people are to be admonished , not too sharpely to censure their ministers : though hee bee not so sociable with them all , as it may bee many would expect : for it concerns no man to be so warie of his company and his sports , as it doeth the minister : and if they would haue comfort and honour by their minister , let them bee carefull into what recreations & company they draw or desire him : for the more polluted the people are amongst whom he liues , the more carefull must he bee to keepe himself cleare from their pollutions . Lastly , here people are taught , not to be too sharpe condemners of those ministers , whose conuersations are not so vnblameable as were to be wished : for as they liue ill , generally the cause is , because they liue amongst an il people . Why then should they so much condemne them , for such faults , as wherein themselues haue made them faultie ? I say not , but our Church and state , and Ministerie , are to censure such men , ( and it were good they did it more ) but it is against all reason the people should do so , wheras themselues are the cause of it : For alas , if this holy Prophet was a man of polluted lippes , because hee dwelt with a people of polluted lippes : what maruell then , though ordinary Ministers be polluted with the common and vniuersall pollutions of their people : People therefore , are first of all to see that themselues bee well ordered and godly , and then iustly may they complaine , if the liues of their Ministers be not agreeable : but otherwise , it is not possible without very special grace of God , but that a minister shal be more or lesse touched with those crimes which are the cōmon faults of his people . And lamentable experience daily lets vs see , that where a people in a town is giuen to drunkennesse , there the Minister , is either so for company , or at least too good a fellow : where a people are giuen to contention , there the Minister hath too many fuites : where the people be Popish , there the Minister is too superstitious : where the people bee ignorant , there the Minister is no great clarke : where the people are giuen to any great sinne , there the Minister generally is not cleare from the same pollution : and it is seene , that the best ministers & most carefull of all , doe complaine bitterly of the pollutions of their people : for that how soeuer it may bee they escape partaking with their sins : yet they alwayes finde , at the least a dulling & decaying of Gods graces in themselues , where the people are vntoward and disobedient . If therefore a Minister liues with such a people , his case is pittifull and daungerous , for he walkes in the midst of nets and snares , which are layd for him on euery side , and if he escape them ( I meane , if hee keepe himselfe vnspotted , in the midst of a spotted & polluted people ) his care and his conscience is worthy both admiration and imitation , and himselfe is worthy double honour , as being both a zealous minister and a holy man. But he whō God hath blessed with a good and tractable people , and wel affected to the worde , and yet himselfe liueth loosely & scandalously amongst them , a heauy burden and a hard account , lyeth on that minister , and no rebuke is too rough no punishment too great , no censure too sharpe for him . And , if this holy Prophet , feare so much the presence of God for his small pollutions , and yet liued amongst so wicked and polluted a people , then what heauinesse and horror , shall bee heaped on his soule , who cares not with how foule pollutions his life be stained , and yet liueth amongst a godly & wel disposed people ? And thus wee haue the first cause of his feare , his owne , and his peoples pollutions . It followeth . And mine eyes hath seene the King , and Lord of Hostes . THe second cause of the Prophets feare and astonishment is , He san the Lorde , who then appeared in glory vnto him : not that hee sawe the substance of God ( for that is invisible and incomprehensible ) but his glory : Nor the fulnesse of his glory , for that cannot be endured , but a glimse of it : nor that with the eies of his body in ordinary manner , but in a vision : wherein how farre the eyes of his body were vsed , neither the Prophet expresseth , nor wee can well conceiue . The meaning then is ; In a vision hee sawe such glorie and Majestie , as hee knewe there was an extraordinary presence of the Lord of hostes , who is the King of glorie , at whose sight , and thought of his presence , instantly his conscience is smitten with feare , for his own infirmities , and the pollutions of his people . Wherein let vs first of all obserue the connexion and dependance of these two causes , one vpon another : for as they are both ioyntly the cause of his feare , so one of thē is in a sort the cause of another : he feareth , because of his own and his peoples sinnes , and because he sawe the Lord : but why is he afraid to see the Lord ? the cause thereof is his owne and their sins , without which he would neuer haue beene affraid , but rather haue gloried to see the Lord : but his conscience checking him , for some defect of dutie in his calling , therfore he trembleth at the least glimse of Gods glory . Here let vs marke the ground of his reason , which is this : That man that is in his sinnes , is not able to stand in the presence of God : this is a generall and certaine truth , & the reasons of it are ; First , the contrarietie betwixt God , and the nature of sinne , it being the onely thing which offends him , & which prouokes his wrath and iust displeasure : therefore as a subiect cannot but be much amazed , if he hap to come into the kings presence , with any thing about him which the king hates , or cannot abide to see : so a man cannot but be extreame astonisht , if hee knowe himselfe to bee in Gods presence with his sinnes , which Gods soule hateth . Secondly , sin makes a man indebted to God : for as the Lawe tyeth him first to obedience , so if he sin and faile in that , it bindes him to punishment : and the more a man sinneth , the deeper is he in Gods debt . If then in this world , a man willingly indures not the sight of him , in whose debt hee is ; what maruell , though a poore sinner tremble at the presence of God , to whom he hath forfaited soule and all . Thirdly , sin is that which prouoketh God to 〈◊〉 : therefore a sinfull man feareth the presence of God , as a traitor the face of the Prince , or a malefactor of the Judge . For these causes , a wicked man endures not Gods presence . Now Gods presence hath diuers degeees . First , God is present to our coscience , when we thinke of him . 2. He is present , when wee name him , or heare him named or mentioned by others , and these are the surthest off : Thirdly , God is neerer vnto vs in the presence of his Ordinances , as his Word and Sacraments , and publike seruice in the Congregation : Fourthly , there is a most apparant and sensible presence of God , which shall bee at the last Iudgement , when all men shall stand before him in his immediat presēce , to receiue their iudgement . Now all these presences of God , are hatefull to a wicked man : for the first , a wicked man by his good will neuer thinkes of God , and if sometime a thought of God ( like lightning ) flashes in his minde , presently he quencheth it , as being a most vnwelcome and burdensome thought vnto him : therefore saith Dauid ; The wicked is so proud , he careth not for God : neither is God in all his thoughts : Nay , God himself is so little thought on , by them , that they will willingly thinke of nothing , that might bring GOD into their thoughts : as namely , Gods great works of his wonderfull Iudgements : of whom the same prophet saith , in the same place , Thy Iudgements are farre aboue , out of his sight . As if hee had said , hee labours to set them farre from the eye of his minde , that hee may neuer haue occasion to thinke of them , nor on God by them . That this is true for his thoughts ' , I haue endeuored thus to proue , by Gods owne testimonies , because thoughts cannot be discerned by man. But alas , for the second , that is , for his wordes , that 's too apparant in the sight of all men . For obserue it , and you shall neuer see a wicked man , by his good will haue God in his mouth , ( vnlesse it bee to abuse his name , by swearing or blasphemie ) nor willingly doth he heare any other man talke , or discourse largely of God , or of his greatnesse and his Iustice ; but such talke is tedious & combersome vnto him : and if hee cannot breake it off with other discourse , then he sits as mute as a fish , and inwardly either frets with anger , or is tormented with feare . All this is true in Faelix the Gouernour : who whilst Paul discoursed of righteousnesse , temperance , and Iudgement to come : The Text saith , in the meane time , he trembled . And for the third , we see daily wicked men , endure not Gods presence in the Church : for nothing is more troublesome vnto thē , then many Sermons , often praying , and much receiuing of the Sacrament : & therfore they neuer come to the Church , nor receiue ofter then the Lawe layes vpon them : but further then that , as the Psalmist saith ; they neuer call vpon God. But as for the last , that they feare and abhorre aboue all , they wish in their hart it may neuer be . And therfore S. Paul makes it a token of a true beleeuer , and a holy man , to loue , and looke for the appearing of Iesus Christ . Whereupon it followeth , that euē so it is a signe of a wicked man , to feare the last iudgement , & to wish it might neuer be : And when it comes indeed , & they see they cannot escape it , what thē do they ? Euen cry to the mountaines , fall vpon vs : and to the hils , couer vs , and hide vs : from what ? from the presence of God : so fearefull and so hatefull is Gods prsence to a sinfull man. Besides these , there is another way , whereby God sheweth his presence : and that is , by extraordinary reuelation of his glory immediately : which was vsual in the old Testament , as here to the Prophet , but now is not to bee expected . But how terrible that is to the sinfull nature of man , appeares in this place : for if the Prophet a most holy man , whose conscience accused him , but of a fewe and small sinnes , yet thus cryes out , amazed & affrighted , at the reuelation of some part of Gods glory : alas , how would they be terrified with it , whose consciences are burdened with great and grieuous sinnes , & that without repētance ? Thus we see the ground of his reason , how true it is , that a man in his sin , cannot cheerefully come , nor boldly stand in Gods presence . The vse of this Doctrine : First of all , let vs see the monstrous presumption of such minister as dare venture rashly into the ministery , to tread vpō the holy groūd of God , with vncleane feete ; to handle the holy things of God with vnwashen hands : For what is it to enter into the Ministery , but to enter into the chamber of presence of the great King ? and should not a man look about him , afore he come there ? Therefore if God rebuked Moses , for stepping too hastily towardes the Bushe , where his presence is , and saide ; Come not too neere , for the place wher thoustādest is holy ground : then how will God rebuke and checke the consciences of such carnall men , as carelesly & carnally rush into the Pulpit , and to Gods holy Table , where God is present , in a farre more excellent manner then hee was in the Bush ? And if they bee so to be blamed , who enter into this calling without feare and reuerence , then how much more faulty are they , who beeing Ministers , dare venture to preach , or minister the holy Sacraments , without holy and priuate preparation , & sanctification of themselues : but rush vpon them , as vpon common & prophane actions ? Whereas God is present there , in a most holy and glorious maner : these men sure wil say , the Prophet heere was of too nice a conscience : but fearefully and terribly shall God appeare at last vnto such men , as care not how they appeare in his holy presence . Secondly , this sheweth the reason of the practise of al Christian churches : who vse to pray before the Sermon & after : namely , not for Decorum onely , & to grace the action , but to sanctifie and to humble our selues , because then we come before Gods presence : they therfore doe not thinke reuerently enough of God , and his presence , who doe by their practise in any sort , make way to the contrary . Thirdly , we may here learne , the pittifull case of those ministers , who are so presumptuous , as to exercise that holy function , & yet remain 〈◊〉 their sinnes without repentance : what doe these men ? they approach to the burning Bush , with their shooes on their feete : that is , into Gods presence in their sinnes : what shall come of it in the end ? surely , that burning fire shal consume thē : the least sinne , & smallest negligences affrighted this holy Prophet , when he should goe into Gods presence : But these men dare come into the Sanctuarie of God ; yea , dare take Gods word in their mouth 's , and yet hate to bee reformed , and doe cast the glorious Word of God behinde their backes , which they preach to others with their mouthes : these men may wonder at this holy Prophets nicenes , or else al the world may wonder at their prophanenesse . A little pollution of his lippes , feared him to come into Gods presence : but these dare doe it , with eies , eares , lippes , feet , hands , hart ; and all polluted : their eyes polluted , with carelesse looking at all vanities : their eares with hearing : and their lips with speaking , wanton & wicked talk : their feete , with running into wicked company : their hands , with practizing and their harts , with deuising and consenting to all wickednesse . This is the cause , why the labours of such men are almost vnprofitable : because they dare come into Gods presence in their sinnes . In many places of our land , ther is by Gods blessing much teaching , yet there is little reformation , in the liues of the most : but contrariwise , some fal to Atheisme : some to Papisme : some into foule sinnes , not to be named amongst Ghristians . Where is the cause ? surely not in the Gospell : nor in our doctrine , nor in the teaching of it ; but one very principall cause is , many Ministers come into Gods presence , vnsanctified , & in their sins : not caring how loosely they liue , in the face of their people : and therfore God in iustice , thogh he instantly smite not them , with visible vengeance for their presumption : yet he smites the people , with spirituall blindnesse , that they regard not their Doctrine , but looke at their liues , and doe rather follow the prophanenesse of the one , then the holinesse of the other . Ministers are such , in whome God will be sanctified , therefore because they doe not so , but dishonour him , by cōming into his presence in their sinnes : therefore hee cannot abide them , nor giue any blessing to their labours . All ministers therfore , as they would see any fruite of their Ministerie , let them first sanctifie themselues , & clense their hearts by repentance , afore they presume , to stand vp to rebuke sinne in others : else let them not thinke , that their golden wordes shall doe so much good , as their leaden liues shall doe hurt : and they may happe to confirme men , that already are conuerted , but hardly shall any such men , conuert any soules from Poperie or prophanesse . And it is a vaine conceite for men to imagine , ther is any force in eloquence , or humane learning , to ouerthrow that sin in others , which ruleth and raigneth in themselues . Our Church , and all reformed churches , may make vse of this doctrine : for it is the glory of a Church to haue their doctrine powerfull , & effectuall for the winning of soules , therfore it cōcerneth them , to take order , as well that their ministers be godly men , as good Schollers , & their liues inoffensiue , as wel as their doctrine sound : or else they will find in woful experience , that they pull down as much with the one hand , as they build vp with the other . But most neerely this doctrine toucheth ministers themselues : who must know , their case is most feareful of all mens , if they come into Gods presence , in their prophanenesse : for as no man is more honourable , then a learned and holy Minister : so none more contemptible in this world , none more miserable for that to come , then he that by his loose & lewde life , doth scandalize his doctrine : and let him assure himselfe , that for his presumption , in rushing into Gods presence in his sinnes , he shall in this world , be cast out as vnsauory salt and troden downe of men , with the foot of contempt : and in the world to come , he shall aboue all men cry out , in most extreame torment of conscience , W● is me , that my eyes must see the King and Lord of hostes and so because hee would not in this world , come into Gods presence in sanctification and holinesse : he shal therefore in feare and horror , be haled into the presence of Gods glorie , at the last day : there to receiue the iust sentence of his condemnation . Lastly , all painfull and godly Ministers may receiue comfort , not to bee discouraged or driuen from Gods presence , because of their corruptions or infirmities , for wee see it was the Prophets , case : but let them still approach in feare and reuerence , and be so farre from being driuen from their duty , because they being sinfull men , dare not come into Gods presence without much feare : as let them contrariwise be assured , that the more they tremble at Gods presence here , the lesse shall they feare it at the last day : and when prophane and vngodly men , who in this world feared not to stand in Gods presence in their horrible sins , shall cry to the Mountaines , fall vpon vs , and hilles couer vs , and hide vs from the presence of God : then such ministers as in this world in feare and trembling , and alwaies in repentance , did approach into Gods presence : shall then looke vp , and lift vp their heads , & shall say to the holy Angels , & all the powers of heauen , helpe vs , and hasten vs to come into the glorious presence of our God and Sauiour . And thus we see the manisold vse of this doctrine to our Church and ministerie . Secondly , In asmuch as here the prophet in a conscience of his corruptions , feareth and cryeth out at the least apparition of Gods glory . The vanitie and false dealing of the Church of Rome , is here discoured , in whose Legēds & stories of their Saints , nothing is more common then apparitions from heauen , of Saints depa●ted : of glorious Angels , of the virgin Mary , ( and that so familiarly , as sometime she sang with thē in their Cell , kissed some of them , and let them sucke her brests ) . Nay , of God himselfe : and especially of our Sauiour Christ Iesus : who they say , appeared ( I knowe not how oft ) to one man : namely , to Saint Francis : and appeared as he was crucified with his woundes , and imprinted those woundes of his , in Francis his body , which they say he bare all his life , and that they bled whensoeuer hee would suffer them , which he alwayes did on Good Fryday , that hee might be like to Christ . Thus , &c many more such , may yousee in that fabulous & blasphemous book , of the conformities of S. Francis. But for the matter : Are apparitions from heauen so ordinary in the popish Church ? how then came it to passe , that the greatest and holiest men in the olde Testament , were so amezed at the very apparition but of an Angell : as wee may see in the whole course of the Storie ? Some ranne away , and hidde themselues : some couered their faces , some fell flat on the grounde : and the Prophets heere cryed out ; Woe is mee , I am vndone : my eyes haue seene the King and Lorde of Hostes . But in the Church of Rome , looke the stories , that Saint or Monke is no body that hath not had some apparition : either of the Virgin Marie , or some of the Apostles , or an Angel , or Christ Iesus appearing and talking with them : and yet alas , Peter , lames , and Iohn , those three great pillars , they were as good as beside themselues at the appearing of a little part of the glorie of Christ in his transfiguration . Either therefore must it followe that these men haue no sinne in them , which dare and can behold Gods glory so easily , and so ordinarily , ( which is impossible ) : or rather which indeed is truth , it appeares that these are but deceitfull fancies and forgeries of their owne deuise , to deceiue the world , and to magnifie themselues before the eyes of the common people : for it is first of all most false , that apparitions are so common as they make them , for if they were , then are they more ordinary in the newe Testament then in the Olde . For whereas the Scripture hath one , their Legions haue twenty : & whereas one , namely , Saint Paul , was once rapt into heauen , they haue 20. that were rapt thither : And as that is false , so is it impossible that any man cloathed with flesh can endure an extraordinary apparition of Gods glorie , without extreame amazement , as is plaine herd in the Prophet : who I hope was as holy a man , as the holiest monke that euer was . I haue noted this , that young Diuines may be occasioned to looke a litle into their fabulous legends , that so they may discouer the false trickes , and iugling castes of that religion : which euill shiftes it needed not , if it were of God. Thirdly , the people may here learne ; First , in that Gods presence is so glorious and fearefull to mans nature , how mercifully God hath delt with them , in teaching them not by himself , or by his Angels from heauē , which they could neuer endure ; but by men , who are like themselues : and how vaine and fond these men are , who would bee taught from heauen , & not by men , who are so full of wants . In the olde Testament , when the people receiued the law from Gods owne mouth , it is saide , they ran away , and cryed out , Why should we die ? if we heare the voyce of God any more wee shall dye : for what flesh euer heard the voice of the liuing God & liued therefore they said to Moses : Goe thou neare and heare , al that the Lord shal say , & declare thou vnto vs ▪ what God saith to thee , & we wilheare it , & doe it . And then saith the text , the Lord said I heard the words of this people , they haue said well in al that they haue spoken . And so , from that day forward , God ordinarily taught his church by men like themselues : & we see , that the beginning of it was not in iudgement , but in mercie vnto them . It is therefore the dutie of all men , both to acknowledge this mercy of God , in due thankfulnesse , and withall to remember , when they see infirmities in Ministers , that they are but men , and that if they had not the Ministery of men , howe hard it would , goe with them : considering , that the least measure of Gods owne presence , cannot be endured by any man. 2. Inasmuch as gods presence , is so glorious in it self , and fearefull to our nature , al men are taught to prepare themselues by holy prayer , by humisiation , and confession of their sinnes and vnworthinesse , afore they come to Gods word or sacraments : for they come at that time into Gods presence : they therefore are not to come in their securitie , nor in their ordinarie sinnes vnrepented of , least God strike their consciences , with a sence of his fearefull displeasure : & make them cry out , vpon farre greater cause , then here the Propet did . Thirdly and lastly , wee learne here the different natures and properties of sinne and holinesse : Sinne , euen the least sinne : nay , a very sinfulnes of nature makes a man afraid of Gods presence : That sinne vnrepented of doth so , appeares in Adam , who as in his integrity , he spoke & conuersed euen in a familiar sort with God : so no sooner had he finned , but he ranne from God , and hid himselfe : & that euen the least sinnes not repented of , doe so also , appeares in this Prophet , who beeing a holy man , yet his conscience being priuie to it self of some small omissions or negligēces in his calling , he crieth out , he is vndone , because he seeth the Lord of hosts . But contrariwise , the state of perfect holinesse , & the want of all sinne , makes a man bold in Gods presence , and rather desirous then afraid to behold Gods glory , which shall bee most apparant at the last day : for when the wicked shal desire rather to be couered with the hilles , and ground to dust by the mountaines , then to appeare before the face of God : then shal the godly whose holinesse shal then bee perfect , looke vp and lift vp their heads , because their redemption is so nigh . And Iob testifieth of himselfe , that hee knoweth his redeemer liueth , and that hee shall stand before him , & looke vpon him with his eyes . Thus as guiltinesse driues a man from the kings presence , but innocency makes him bold before him : So sinfulnesse makes a man auoid Gods presence , but holinesse makes him drawe neare vnto God , and to reioyce in his presence . Then for a conclusion of this point , let all men heare learne the way to true courage and boldnesse before GOD : namely , to repent dayly of their sinnes , and labour to growe in true holinesse : wealth nor wit , learning nor authoritie can do this for thee , but onely a good conscience , which must bee made good by grace and by repentance , then shalt thou reioice in Gods presēce in this world , and delight , to thinke of God , to speake of God , to pray vnto him , to meete him in his word and sacraments , and at the last day shalt thou stand with confidence before the throne of his glory . Hitherto of the feare and astonishment of the Prophet , and of the causes thereof . Now followeth his consolation . Then flewe one of the Seraphims , &c. In these two verses is laid downe the second generall point : namely , the consolation of the Prophet : concerning which , there are two points in the text : 1. the ground and matter of his consolation , that is the forgiuenesse of his sinnes . 2 Diuers circumstances of that consolation . 1 The time . Then. 2 The minister by whom it was done : an Angell , one of the Seraphims . 3 The manner how he did it , speedily , He flewe . 4 The instrument or outward signe a Coale from the altar . 5 The outward action or application of it : He touched his lippes . The matter of the consolation is last in order . Let vs therefore first speake of the Circumstances . The first circumstance , is the time when this Prophet was comforted and raised frō his feare . Then saith the text : that is , after his feare and astonishment , but not afore . Thus dealt God alwaies with all his Saints , he bestoweth no graces on thē pertaining to saluation , but after he hath by some meanes or other brought thē to true humiliation in themselues , and to sorrow for their sinnes : Humiliation is the preparatiue for grace : for when by sight and sense of their sinnes , and their owne misery by sinne , he hath euen driuen them quite out of themselues , finding nothing in themselues , but cause of feare and astonishment , then powres hee the oyle of grace , and of sweete comfort into their hearts , & refresheth their weary soules with the deawe of his mercy : this point needes no further proofe , for looke into the Scriptures , & we shal finde , God neuer called any man to the state of grace , or to any notable worke or function in his Church , but hee first humbled them , and then brought them out of al conceit with themselues , and then wrought in them , and by them , his wonderfull workes . The vse of this doctrine , is first of all to teach all men , to esteeme aright of the afflictions that God layeth vpon them in this world : commonly men take them impatiently , & our nature grudgrudgeth against them : but let a Christian man consider with himselfe , how God hath alwaies dealt with his children , and he hath cause not to thinke so : for doth God lay some great affliction on thee ? it may be he hath some mighty worke of his grace to worke in thee , or som great work of mercie to bewroght by thee in his church , and hereby prepareth thee for the same . Say therefore with the holy Prophet ; I helde my tongue ô Lord , and spake nothing , because it was thy doing : and what God may intend in his so doing to thee , thou canst not tell : and therefore in silence , and patience possesse thy soule . Againe , here is a comfort to all such as are distressed in mind , in sense of their finnes , and sight of Gods wrath : their state is not miserable , much lesse desperate , for they are in the high way to grace and fauour . God iustifieth not , but him that repents : God exalts not , but him that is humbled : God comforts not , but him that is distressed : God hath mercie on none , but such as both knowne and feele they want it : and knowe also , that they knowe not where to haue it , but at his hands . Happie therefore is that soule , that feeles the waight and burden of sin , for to him wil Christ bring most ease and comfort . Gods Ministers therefore are hereby to comfort distressed consciences , to assure them , that if with this Prophet they bee so deepely touched with sight of their sins , and Gods iustice , as that they cry , Woe is me , I am vndone . Then , euē Then , are they most capable of comfort , and best prepared to receiue it , as here it sell out to the holy Prophet . Thirdly , here is the way taught vs how to attaine to any excellēt graces of God , either for our own saluation , or the good of the Church , namely to labour for a sencible feeling of the want of them in our selues : for God vseth to bestowe no gifts on any man , but such as do in humilitie & low-linesse , confesse to God , & acknowledge in themselues , the want of them . So the blessed Virgin singeth , God filleth the hungry with good things , but the rich hee sendes emptie away : And so the Psalmist , God satisfieth the hungry soule , and filleth the emptie soule with goodnesse . So then if thou be rich in thy conceits , God hath not for thee : but if thou be hungry , he is readie to fill thee with good things : and dost thou acknowledge thy soule emptie , then behold treasures of goodnesse , to feede and fill thee : and art thou cast downe with the Prophet , and is thy soule emptie of hope , and fraught with feare , then behold , euen then , God and his Angels ready to raise thee vp , & to fill thee with consolation . Thus much for the time of his consolation : the minister , by whom was , One of the Seraphims . The 2. circumstance of his consolation is the Minister by whom it was done : An angel . One of the Seraphims : that is , an Angell of that order so called : out of which we learne ; First , that there are diuers degrees and seuerall orders of Angels , though wee knowe not the true distinction thereof : nor thinke it lawful to imagine them to be 9. nor to set them down particularly , as the Church of Rome doth , who make many of their owne deuises , which they cal traditiōs , of equal authority with the scriptures . Secondly , that these holy Angels are the glorious guard of God , and doe continually stand about the throne of his glory , & attend his holy wil , both in heauen and in earth . Thirdly , that they are also by the merciful appointment of God , the guard of Gods children , and ministring spirits sent out , as it were with a commission , for the good of the elect . All these points , because they are plaine in the scripture , and do lesse cōcerne our general scope , which is touching the Ministery , I passe them ouer . Fourthly , here it is apparāt , that as the Ange's are sent out for the helpe & seruice of the elect : so especially of Gods ministers , as is plaine in this place , where the Prophet being afrighted , a holy Angel is ready to giue him comfort : and so ouer the whole course of the Prophets : and at this day , their protection , and comfortable assistance , is no lesse present to the godly Ministers of the newe Testament , though not in such sensible signes , and such visible manner , as in the olde : for if they bee ministring spirits , sent out for the good of them which shall bee saued , howe much more for their good , which shall bee both saued themselues , and saue others also . A doctrine of great comfort , and much good vse to all Ministers : who first of all may here learne contentment intheir calling : for howsoeuer no calling hath more crosses , so none againe hath more comfort : and howsoeuer none bee more disgraced by euillmen , yet none is more honoured by the holy Angels : and howsoeuer in this world they aboue any calling , are seruāts to all men , yet none hath the seruice & attendance of Angels so much as they : for though we haue them not to helpe vs to do the outward actions of our ministery with vs , or for vs , ( as some popish Doctors teach , that in their Masse , A men is not said to one collect , because the Angels say A men to it ) yet doubtlesse they are presēt alwaies , as at all holy exercises and lawfull actions , so especially at the publike seruice of God , performed by the Ministers : and beside that , they are witnesses thereto , and of the paines , and diligence , and faithfulnesse of a good Minister , they also do Minister vnto them oftentimes , bodily strength , and assistance , & many comforts : in their troublesome trauels , which they know not how by any naturall meanes they come vnto them . And as this Doctrine doth thus yeeld them contentment against the contempt , so also courage against the danger of this calling . For what though thou hast mightie men of this world against thee , when thou hast angels for thee ? & what though thou fightest against principalities and powers , when thou hast Cherubins , and Seraphims on thy side ? Godly Ministers haue many enemies , but if by the eye of faith , they can see as well who are with them , as with the eye of reason who are against them , they will confesse with Elisha , there are more with vs , then against vs. The stories of all ages doe affirme , and the cōfortable experience of these daies of ours doth verifie the truth hereof . Ministers that liue in places very prophane , or very popish , it is admirable to see how many daungers they haue escaped , and plottes they haue auoided , which by their enemies , ( or rather the enemies of their Doctrine ) haue bone laide for their liues : which their deliuerance , and many other comforts in their Ministries , whence are they but from Gods protection , by the ministry of his Angels . Afore we leaue this point , two questions may be asked , not amisse briefely to be resolued . First if any aske , whence comes it that Angels performe more seruice to good Mlnisters then to other men : I answere , the reason is partly from God , partly from the Angels : first God hath a principall care of them aboue other men , because they worke his worke aboue all other callings : for their labours immediately cōcerne the good of mens soules : whereas others do first concerne the body , and consequently the soule : therefore , whereas he hath giuen his Angels charge ouer all his elect , to keepe them in all their good waies , they haue a speciall charge doubtlesse ouer al godly and faithfull Ministers , whose waies are Gods in a speciall manner . Againe , Angels themselues as they willingly performe any seruice to the Church , or to any part thereof , so most willingly of all are they imployed for the good of godly Ministers , and that for two causes . First , because they are their fellow-labourers , both for that that Angels & good Ministers are both called Gods embassadors , & Gods own seruants or officers , in a more peculiar manner then any other calling : & for that their seruice is so like , that their names are common , one to the other . Angels being called Ministers , and Ministers Angels , as though they were almost all one . Secondly , because the Ministers dutie is , to conuert & saue soules , being a worke which ( next to the glorifying of God , and doings his wil ) the Angels doe take most delight in aboue any other : for if they be sent out for the good of them which shal be saued , how much more willingly for their good , by whom they are saued , which shal be saued ? & if the Angels reioice at the cōuersion of a sinner ▪ surely they much loue him , & desire to doe him good , by whom the sinner is conuerted : and in these respects , that Angels and Ministers haue the same names : and are both imployed in the same great worke ; namely , doing good to the elect . Therefore is it , that the Angel calles himselfe S. Iohn the Euangelists fellow in the Reuelation : If then they be fellowes , euē fellow-seruants , & fellow-laborers , in a more special maner then any other , what maruel though the angels be most willingly imployed , in doing any seruice of helpe or comfort to godly Ministers . In the second place , If any aske , if it be so , then what duties are Ministers to performe to angels , for this their so carefull seruice , & especiall attendance vpon them , aboue other men ? A Papast would answere ; Ministers must therefore worshippe them , and keepe their fasting , & Holy-dayes , and say their seruice , and pray vnto them , as to their keepers and Mediators . But alas , cannot the Kings Messenger or Officer be honoured , vnlesse he be set vpon the Kings throne ? will nothing serue him , but the Crowne and Scepter ? so cannot Angels be honoured , vnlesse they be made Gods , or Sauiours , or mediators ? But I answere therefore , wee dare not go so farre , least we remember the seruant so much , that we forget the master : but rather we answere thus : seeing angels are thus seruiceable to Gods ministers , it should first of all , teach al men to honour that calling , with all due reuerence : For they cannot but please the angels , in honouring good Ministers , whom they esteeme their fellowes . Secondly , it should teach all Ministers , not to content themselues with the name and title , but to labour to bee good and faithfull . For so doing , they are fellowes to the Angels , and it is a disgrace to the Angels , when those that are their fellowes are vnfaithfull . And it should further teach them , to adorne their Calling with a holy life , for as sinne is that , that grieues the angels , & driues them away , so it is grace and holinesse , which makes them delight in the fellowship of men . And it may also encourage any man , to take paines in that holy Calling , wherein hee is sure to haue Gods angels , in a speciall manner to attende him , to assist him , to protect him , and to bee a witnesse of his faithfulnesse : and who would not worke cheerefully in that labour , wherein hee hath the Angels to bee in a sort fellow-workers with him ? To doe these three duties , is to honour good angels : and that Minister that conscionably performeth them , the angels will take themselues sufficiently honoured of that man. And if beside this honour , we would reioyce Gods angels , and minister matter of ioy vnto them , then in the fourth place , let all Ministers propounde to themselues aboue al things , the conversion of soules , rather then their own praise , or liuing , or pleasing of men , and so endeuour it both in teaching , and all their other courses , that the angels may see it , and bee witnesse of it : for if they reioyce at the conversion of a sinner , ( as Christ saith they doe , then those men make them oftest reioyce , which doe most seriously aime at the conversion of sinners . And thus we see , both the seruice of angels to Gods Ministers , and the duties they are to performe to them in that regard . The due consideration of this point , may raise the world to a better conceit of this Calling , and perswade fathers to dedicate their sonnes to it , and stirre vp young students to consecrate themseluest hereto , & turne their studies to that ende : for no man in no calling hath so speciall attendance , and assistance of Gods angels , as godly Ministers haue : At least , if it worke not this in the world , yet it may yeeld comfort & contentment to all faithfull Ministers in their painfull calling . But let vs see how the angel performed his seruice to the Prophet : not vnwillingly , not lingeringly , but speedily : so saith the Text. He flewe . Which is not so to bee vnderstood , as though the angels had wings : for they haue no corporall nor sensible bodyes , but spirituall and insensible substances , the actions whereof are performed with such nimblenesse and agilitie , as can not fall within the compasse of outward sense . But the Phrase is vsed for our capacities , to shew how readily and speedily the angel went about to minister comfort to the Prophet . For as nothing moueth so quickly to our sense , as doth the creature that flyeth : and as wee say , that man doth flye about his businesse , which doth it quickly and diligently : so here the holy Ghost sets downe the willingnesse and quicknesse of the angel , to comfort this holy Prophet , and to doe the will of God. Where we learne ; First , what excellent seruants of God the holy angels bee , which so readily , willingly , and speedily execute the will of their Lord. This must teach all gods seruants to doe the like , and to imitate thē in this excellent obedience : And the rather , because wee pray dayly to God ; Thy will be done in earth as it is in heauen . In earth of vs , as it is in heauen of the holy angels : But they doe it most cheerfully , and without all lingring , therefore so ought we . Magistrates in their places , and Ministers in theirs , and euery man in his function , is to apply this to himselfe , and to bee stirred vp thereby to a cheerfulnesse & quicknesse in their duties : for therein they resemble the blessed angels , & then their deodes accord wity their prayer : but contrariwise , he that doth his dutie vnwillingly , and vnreadly , is like the Diuel ; which indeed doth Gods will , & yet against his will. and surely vnto such obedience there belongeth no reward . But as God loueth a cheerfull giuer , so doubtlesse loues hee a cheerfull worker . Secondly , we see here how great loue angels beare vnto Gods children , especially vnto godly Ministers , how willingly they are imployed to doe them good . Willingnesse and readines to doe good to any man , must needes come from loue : and yet alas all men , euen the best , and all Ministers , euen the best , are creatures farre inferior to the angels . Here Magistrates & Ministers , must learne to be farre from contempt of their inferiours : and to doe their duties of ruling and teaching carefully , though the people bee farre their infriors : it is the nature of loue , to make any man doe seruice most willingly , to him that hee loues , though he be farre meaner then himselfe . If therefore Princes loue their subiects , they will not spare any care , cost , nor paines , nay they will reioyce to doe them good , and they will labour to bee like the angels , who are farre greater then men , as they are then their subiects . And if Ministers loue their people , they will forget their owne dignitie , which oft-times they might stand vpon , and will make themselues euen seruants to all , that they may winne some . And seeing angels doe flie so fast to giue helpe and comfort to good Ministers : this must teach them further . First , euery one to labour to bee a good Minister , for then are they sure of the loue of angels , and then most willingly doe the angels any seruice to them . Againe , let it teach them to flye as fast to the discharge of their duties to Gods Church , as the angels flye to doe them seruice , so shal God angels thinke their diligence and carefull seruice well bestowed vpon them . Lastly , this diligence of the angels , & their willingnesse , proceeding from loue , must stirre vp al Christians , to performe all duties of godlinesse to God , & of loue vnto his Church , with alacritie and cheerfulnesse . So doe Gods angels ; we looke to be like the angels in glory , in the world to come : then bee like the angels in diligence , loue and faithfulnes in this world . The Wise man saith , Hee that is slothfull in his businesse is good for nothing : but the diligent man shall stand before the King. And surely , hee that is willing & diligent in the duties of Christianitie , shall stand before the King of kings in heauen . And let this suffice for the Angels seruice , and his diligence in his seruice . Now let vs see what instrument the Angel vsed . A coale from the Altar . The fourth Circumstance of this consolation , is the Instrument which it pleased God , the angel should vse to minister comfort to the Prophet , a strange instrument for so great a work : A coale of fire . Here let humane reason hide it selfe , and wordly wisedome bee confounded , to see the wonderfull works of the Lord : God could haue healed the Prophets infirmities , and giuen him comfort against his feare & courage in his calling , without meanes , but hee will vse meanes : and what ? a weake meanes : nay , a meanes that seemes contrary : A coale of fire must touch his lippes : that which in all reason would haue made him speake worse , by Gods appointment and the power of his word , shall make him speake better . Out of which practise of God , we learn many points . First , see how GOD magnifieth meanes : hee can worke without them , and so hee did in the Creation , giuing light to the worlde , diuers dayes before there was Sunne : but since the order of nature was established , hee generally vseth meanes , not onely in his ordinary , but euen in his miraculous actions : and though he vse not alwayes the ordinary and direct meanes : yet meanes he generally vseth , though they seeme contrary : as heere in this place ; and the same wil be found true in almost al the miracles , both of the Old and New Testament . This therefore commends vnto all men , the vse of such good meanes , as Gods prouidence hath ordained of any duties , or effecting of any thing , that doth belong vnto vs to doe : and not to depend vpon immediate helpes from Heauen , as many fonde and fantasticall men doe , who are therfore oftentimes iustly forsaken of God , and left destitute of all helpe ; and so exposed to shame and reproach . Secondly , see here the mighty power of Gods ordinance , how it appeareth in weakenesse : such are all his great workes . In the Creation , hee brought light out of darknesse . In our Redemption , hee brought vs life out of death . In our conuersions , he workes vpon vs by his word , & by it hee drawes vs to him , which in al reason would driue vs from him : and by it confounds the wisedome of the worlde , which is starke foolishnesse to the wisedome of the world . And so here , hee cleanseth the Prophet by a Coale of fire : which would rather defile him , and seasoneth his mouth with it , which in reason should haue burned him : so great , so admirable , and so powerfull are the ordinances of God , though they seeme so contrary , or so weake in themselues , or in their meanes . Let this teach all men not to contemne the Sacraments , though the outward Elements , Bread , Wine , and Water , be weake and common , and dead creatures in themselues : nor the Ministerie of the Word , though it be exercised by a weake man , mortall & miserable as others are : for that God , which can season the Prophets mouth , and clense his heart by a coale of fire , no maruell though hee worke vppon the consciences of men , by his word and Sacraments . And againe , when we see Grace and Holinesse conueyed into mens hearts by the Word and Sacraments ; let vs learne , not to ascribe it to the dignitie , either of the Minister , or the Elements , but to the supreme power of the mightie God , who can purge the Prophet , by a coale from the altar . Neither is it altogether without Mysterie , that God here sanctifieth the prophet , by touching his lippes with a fierie coale : for it signifieth , that the apt & sufficient teacher , must haue a fierie tongue , and to that same purpose , the holy Ghost came downe vppon the Apostles in fierie toongs , & it may be that the one is a tipe of the other . Certaine it is , that they both teach vs thus much , that all true and able Ministers , must pray and endeuour to haue a tongue full of power and force , euen like fire , to eate vp the sinnes and corruptions of the worlde . For though it be a worthy gift of God to speake mildly , and moderately , so that his speech shal fall like deawe vpon the grasse : yet it is the firerie tongue that beates downe sinne , and workes sound grace in the heart : It may be there are some , which neede the fierie tongue . This shewes apparantly , that those Ministers neuer had their lips touched with a coale frō Gods altar : that is , their soules with a coale from Gods altar : that is , their consciences neuer touched , nor their soules seasoned with the sanctifying grace of Gods spirit , which sit still and see great and grieuous staines in a Church , and corruptions in a State , and can bee content neuer to reproue them , as though Ministers were perswaders onely , and not reprouers . But when this comes to be wayed in the ballance of a good conscience , it will bee found , that not the pleasing tongue , but the fierie tongue , is the principall grace of a good Minister . But to goe further : whence came this Coale ? Taken from the Altar . This coale of fire was taken by the angel from the altar of God , where was a fire which neuer went out , and this fire was that , that came from heauen : sent downe by God at the dedication of the Temple by Salomon . And this fire kindled by God neuer went out : for no man could kindle the like , but all other was counted strange fire ; As Nadab and Abihu , tryed in wofull experience , when they would needes offer with in . Now the Prophet must be cleansed with the fire which came from Heauen : teaching vs , that the Minister must haue his fierie tongue frō the holy Ghost . As the Apostles were said to bee baptized with the holy Ghost and with fire : A fierie tongue , is a speciall ornament of a Minister , but that fire must come from heauen : that is , his zeale must be a godly and heauenly zeale ; but hee that hath a rayling , lying , a slanderous , a malicious , or a contentious tongue , hee hath a fierie tongue indeed . But this is kindled of the sire of hell , as S. Iames saith ; The vnbridled tongue is a world of wickednes , and defileth the whole body , setteth on fire the whole course of nature , and is set on fire in hell . So then , a spitefull and malicious tongue wee see , is a fierie tongue , but that fire is taken from hell , and not from Gods altar . And hee that stands vp to preach with this tongue , God will neuer suffer any great worke to be done by him in his Church , though his tongue be neuer so fierie , and his speech neuer so powerfull . As therefore Ministers must abhorre the flattering and pleasing tongue , and must haue a fierie tongue : so on the other side , this fire must bee from Gods altar : that is , the fire of their zeale must bee kindled by Gods spirit , and not by the spirit of discord and dissention . Ambitious humors , turbulent & proud humours , new opinions , priuate quarrels , all these , nor none of these , are for the pulpit . These may make a man fierie tongued , but this fire , was neuer taken from Gods altar , as the Prophets was : this fierie tongue neuer came from heauen , as the Apostles did . It followeth . And touched my lippes . This fifth and last circumstance , is the Application of the remedie . The coale which is the medicine , is applyed by this Angel to his lips , that is , to that part which was polluted : and as he formerly complained of the pollution of his lips , so the medicine is applyed to his lippes : Here the Angell , which in this case is made GODS minister , doth teach all Gods Ministers , a great point of wisedome , in heauenly Diuinitie , namely , to apply their Doctrine to their audience , in such manner , as the circumstances of place , times , or persons do require : some Ministers come to an ignorant and vnhumbled people , and teach them the Gospell , which neuer knewe the lawe : here the firy coale is vsed , but the lips are not touched , that is , good doctrine taught , but not well applyed : for that the lawe should first be laid to their consciences , others beate all vpon the Lawe , when it may be their hearers are a people sufficiently cast downe , and haue more need to be raised vp with the sweet comforts of the Gospell : others vse to laye open the nakednes of the Court in the country , and to reproue the faults of Princes and great magistrates before the cōmon people , who haue more need of the Catechisme : others bring the Catechisme or points of ordinarie instruction into the Court , where the duties of Kings and councellors should be taught in all plainnesse and sinceritie : others bring their new opinions or controuersall points vnto popular audiences , which indeede are fit for the schools : other busie themselues about ceremonies , when the substance is in daunger to be lost : All these ( haue it may be ) the Coale of fire , but it is misapplyed , and not applyed to the polluted lips . Let all ministers therefore learne this point of wisdome of the Angell , to apply the medicines of their doctrine to the times , persons , and places , which are infected , so shal they be sure not to take paines in vaine . And thus much of the circumstances of his consolation . It followeth in the text . Loe thy iniquitie shall be taken away , and thy sinnes shall be purged . After the Circumstances , followeth the ground and matter of his consolation , and that is the forgiuenesse of his sinnes ; where first let vs marke how it and the instrument are annexed together : Loe saith the Angel , this Coale ha●h touched tay lippes , and thy Iniquities shall bee forgiuen , and thy sinnes purged : as though hee had bene clensed by the Coale : where we may note , how greatly God magnifieth the meanes which himself ordaineth , euen true remission and saluation to the right and holy vsing of them , though it come not from them , but from his own mercy , and power of his ordinance . It is therefore no maruell though God sanctifieth the childe by the Ministery of water in Baptisme , and feede our soules in the Lords Supper , by feeding our bodies with bread and wine : and no maruell though the carelesse neglect of either of them , be damnation to him that despiseth them : seeing they are Gods instruments , ordained by him to conuey his grace vnto vs : And yet for all this , wee are to knowe , that remission or saluation , is no more tyed to the very elements , or the actions , then here the Prophets forgiuenesse is to the Coale of fire . But the maine point is , that for the Prophets consolation , the Angell tells him his iniquities shall bee taken away , and his sinnes purged , as thereby he had said thy sins were the cause of thy feare , therefore that thy feare may be taken away , thy sinnes shall be forgiuen . Where we learne , that as few comes by sinne , so all true comfort comes from the forgiuenesse of sinnes : this is that , that onely pacifieth the conscience , and satisfieth the soule : when Dauid had sinned against the Lord in his two great sinnes , and thereby prouoked Gods wrath against him , and wounded his owne conscience , if the Prophet had told him hee had made him King of 10 kingdomes more , he had not so reioyced his heart , as when he told him , after his repentance , thy sinnes are forgiuen thee , thou shalt not dye : So when this Prophet was extreamely affrighted at Gods presēce , because of some sinnes and negligences in his calling it had bene no comfort to his poore soule , to haue bene told , thou shalt haue a more eloquent tongue , and a more powerful speech , thou shalt haue better accesse to the Court & audience before the King : all these , and all such like , would haue beene no better then guided poyson vnto him , being in this case : but the happy answere that refresheth his wearie soule more then all the world , was this , Loe thy iniquities are forgiuen and thy sinnes purged . All faithfull Ministers must heere learne the true way of comforting troubled and distressed consciēces , namely , first to drawe him vnto a sight of some particular sinnes , then to summon him into Gods presence , and there to arraigne him for those sinnes , vntill the view of the foulnesse of his sinnes , and the glory of Gods iustice , haue sufficiently humbled him , and then to labour to perswade his conscience vppon good groundes of the pardon of those sinnes by Christ Iesus , this is the way that God vsed and deuised , this is the sure way , that cannot faile . Some thinke that all trouble of mind is nothing but melancholy and therefore thinke nothing needes but Physicke and outward comforts : but he that considers in what case the Prophet heere was , or Dauid when hee made the 6. the 32. or the 51. Psalmes , will be of another mind , and will finde that nothing can properly trouble the mind but sinne : therefore as the wise Physitian in his cure first searcheth out the cause , and then endeuours to take it away : so the good Physitian of the soule , must first of all search into the cause of his sicknesse , that is his sins , and must take them away : which if they doe not , then al their labour is lost : for al the companie , musicke , recreation , wine , diet , nay all worldly comforts & delights , if it were the aduancement to a kingdom , cannot so much comfort the distressed soule of a sinner , as this voice of a minister spoken from God vpon good grounds ; Thy sinnes are forgiuen thee . Now to lay downe what bee those true and good groundes , whereupon a Minister may safely and comfortably pronounce pardon of sins to a sinner , belongs properly to another place . In the next place ; Let vs heere obserue how the Lord afore he renued the Prophets commission , or send him to preach to the people , first humbles him for his sinnes , and then vppon his repentance , giues him pardon : teaching vs , that no Minister is well qualified to the holy duties of the Ministerie , vnlesse hee haue truly repented of his sins , and haue obtained pardon and mercie in the Messias . Ministers labour for qualifications , but the true Minister of God will labour for this qualification aboue all other : for doubtlesse hee shall pronounce most powerfully the pardon of sinnes to others , to whose conscience God hath pronounced pardon of his owne . In the last place , let vs obserue how the Prophet being to be comforted before hee goe this newe embassage , the Lord is so carefull for him , that rather then he be not comforted ( if there be no man to do it ) , An Angel shal be sēt to be his comforter , & ( if ther be not another Prophet to doe it ) An Angell shall pronounce vnto him the pardon of his sins . Let this be an encouragement for all Pastors and Ministers of Gods Church , to labour painfully & faithfully in their places , for the goodnesse of the Lord will neuer faile them , nor shall they want comfort , when euer they stand in neede thereof . Yea rather shall Angels from heauen be their helpes and comforters , then faithfull Ministers shall be left destitute . Hitherto of the second generall points : namely , of the Prophets consolation . The third and last generall point is , the renouatiou of the Prophets commission , in the eight , & part of the ninth verses , and it containeth 3. parts , 1. A question or inquirie made by God ; When shall I send , and who shall goe for vs ? 2 The answere of the Prophet : Here am I , send me . 3 The commission renued vnto him : The Lord said , Goe and speake vnto this people . The first part , is a question made by God , by way of proclamation , wherein he enquireth who shall goe preach vnto this people . Also , I heard the voice of the Lord saying , whom shall I send ? and who shall gae for vs ? In which Proclamation , and inquirie of the Lord , we are not to imagine that the Lord , was either vnprouided of such as should execute his will , or knewe not who were able , or who were willing to goe preach his word : For as the Apostle saith , in the matter of Election ; The Lord knoweth whr are his : so much more in particular vocations . The Lord knoweth who are his , and neede not to aske whom shall I send , or who shall goe ? But then it may be demanded , why the Lorde saith so ? I answere , not for his owne sake , but for ours : whom hereby he would instruct , in diuers points of holy doctrine . First , hereby he would giue vs to vnderstand , how hard a thing it is , to finde an able and godly Minister , for if there were not a great scarcitie of such men , the Lorde needed not aske this question . But some will obiect against this , that there are in many Christian Churches so many Ministers , as they cannot all bee maintained , but some goe vp and downe vndisposed , and vnprouided for . I answere , this is too true in all ages : there were Wandering Leuits in the Olde Testament , which went vp and downe and offered their seruice , and serued for 10. shekels of siluer , and a sute of apparell , and meate and drinke : but this calamitie was vpon the Church of the Iewes , ( neuer but then , ) when there was no King in Israel , and euery one did that which was good in his owne eyes . If therefore there bee any in our Church , and in christian nations , which goe vp and downe , and offer their seruice at such rates , it is much more miserable , seeing now there are kings in Israel : and therefore it is no reason that euerie man rob the Church , as it shal please his couetous minde . But ceasing to enquire whether this be so or no : and if it bee so , leauing the reformation thereof to those Churches and States whom it may concerne : I answere , for the matter in hand , that this may be so , and yet the Lorde may complaine as heere hee doth ; Whom shall I send ? for the Lord meane●h not such as beare the name of Leuits or Priestes in the olde , or of Ministers in the new Testament ( for there were alwaies inow of them : who , some for preferment sake , some for their ease , and some for a refuge how to liue ; are willing to enter that function , and accordingly in that calling , seee not the Lord , but themselues , and their owne ends ) . But heere the Lorde enquireth for such men , as first , purely doe seeke and vndertake that function , therein to honour God , and to gather his Church , and then in all their labours and ministeriall duties , truly and faithfully endeuour to the same ends ; Preaching Gods word , and as Gods word , diligently reprouing , exhorting , and admonishing , and shining before their people in good workes : for such men , it is no maruell though the Lorde light a Candle at No one day , and make open Proclamation to seeke for them , saying ; Whom shall I send ? for , such a man is as Iob saith , One of a thousand : for some wat ability to discharge their duties , as S. Paul saith , Who are sufficient for those things ? And some want willingnesse to vndertake the labour , as God here complaineth ; Who shall goe for vs ? Now to make vse of this doctrine to our Church . It were to be wished , that in these daies , & for our christian Churches , the Lord had not as great cause to cry out in the want of able , faithfull , and godly Ministers , Whom shall I send , and who shall goe for vs ? But alas , this want is too apparant , and this blemish is too notorious , and it is a worke worthy the labour of kings and princes to reforme it : and is a kings euil ; not to be healed but by the power of a King : for as long as there are so fewe and meane preferments for painefull Ministers , there will neuer want abundance of such Ministers as doe want either conscience or abilitie to discharge their duties . In the meane time , till God put into the hearts of Parliaments , and Princes , to locke to this great and needfull worke ; let vs Ministers learne our duties : and first , wee who are in the Vniuersities , are here admonished to look to our selues . By Gods blessing we are many , and daily growe more and more : let vs therefore so furnish our selues , as that when God or his Church shall say , Who shall goe for vs , and whom shall I send ? then he may find many amongst vs , whō he may send to that great worke of the Minisierie : & let vs feare to be such , as thar God may affirme of vs , as in the daies of Iob , that he cannot finde one of a thousand . Secondly , all Ministers learne here , not to content themselues with the name and title of Ministers , but labour for the substantiall ornaments thereof , nor to be willing to take the honour and liuings , and to refuse the burden and duties of the Ministerie . For else let them knowe , God hath no neede of them : for had the Lorde pleased or contented himself with such kinde of men , as seeke to bee Ministers for themselues , and not for his sake : or beeing Ministers , doe feede themselues , and not their flocke : or Preach themselues , and not Christ : then had he not needed to haue made this Proclamation , for Ages haue yeelded store of such . But contrariwise , hee that is painfull and faithfull in this function , let him knowe , that God and his Church hath neede of him . Lastly , heere the Romish Cleargie are iustly to bee taxed , whose number is infinite : but it is lamentable to see howe fewe among them be such as the Lord heere seeketh for . Their Orders of Regulars are exceeding many , beside all their Secular Priests , and it is almost incredible , how many thousands there bee of Dominicans or Franciscans , or in some one of their orders : and yet amongst the many millions of their Monkes , there is scarce to bee found one of many , who for his learning & other gifts , is fit to be sent to the worke of God : nay , their ignorance was palpable and ridiculous to the world , vntill of late being by Luther , and others of our Church , made ashamed thereof , they haue laboured ( especially the Iesuites ) to become learned . How foule a thing is it that amongst so many , the Lord should haue cause to complaine ; Whom shall wee send ? The Iesuits indeed , many of them are learned , but for other qualities , they are fitter to be plotters , & practisers in Statematters , Spies or Intelligencers , reconcilers , seducers , and subuerters , then Ministers : and fitter to be instruments of pollicie to euil kings , then Ministers of the Gospel vnto God. But take away them , and some fewe selected Monkes ( and those but fewe out of many thousands ) & then euen for learning also God may cry , and call & proclaime in their Monasteries ; whom shal I send ? And if it be a shame and miserie to a Church to want such as God may send , or to haue but a fewe , then the Romish Church is shamelesse , which shames not to haue so many , and yet amongst them all , whom God may send , almost none . In the next place . By this inquirie , and question made by God , whom shall I send , and who shall goe for vs ? The Lord would teach vs , that no man is to vndertake this function , vnlesse God call and send him : therefore heere are condemned , the prophane fancies of the Anabaptists , and all like them , who thinke that any man vppon a priuate motion , may steppe foorth and vndertake the duties of a Prophet , to preach and expound , &c. Oh , but say they , these motions are from Gods spirit : surely they can say litle for themselues , who cannot say so much : but that cannot serue their turne : for if we say , contrariwise nay , but they are from the diuel , or at the least from your owne vanitie and pride , how can they disproue it ? Againe , might not the Prophet haue alledged that with a better pretence and colour then they ? yet he stayeth till God heere call him : euen so all good Ministers are to stay Gods calling . If any aske , how he shal know when Gods calles him ? I answere , God calleth ordinarily by his Church , her voyce is his : therefore whensoeuer the Church of God , saith vnto thee , thou shalt bee sent , and ●●ou shalt goe for vs , euen then doth the Lorde call vs out to this holy function . Thirdly , let vs obserue how the Lord saith : Who shal ( I ) send ? & who shal goe for ( vs ) ? Some Interpreters gather out of this Chapter , an Argument for the trinitie of persons ; as namely , out of the 3. Verse , where the Angels sing ; Holy , Holy , Holy , Lord God , &c. But it is not sound enough to ouerthrowe our stubborne enemies the Iewes and therfore it seemes those Diuines are of a sounder and wiser iudgement : who seeing we haue other places pregnant and plaine enough , therefore thinke it no good discretiō to vrge this or any such place which may probably admit another Interpretation , least that the Iewes finding the weaknes of the Argument , doe iudge al our proofes to be as weak , and so take occasion to persist the rather in their blindnesse , by that which wee brought to haue conuerted them . And as for that song of the angels in the third Verse , where they ascribe holinesse to the Lord 3. times : that thei● repetition signifieth nothing else , but the continuall ioy and delight which the holy Angels take in praising of God , who cannot satisfie thēselues in honouring his name : teaching vs in their example , neuer to bee weary of praysing God by prayers and holy hymnes , and of honouring him in our liues and callings . But to proue out of the words ; Holy , Holy , Holy , the three Persons in Trinitie , seemes to bee no fit nor sound collection . Rather in my opinion , wee may safely collect and conclude out of these wordes ( I and vs ) that there are more persons in the Trinitie then one : for first , God the Father , or the whole Deitie saith : Whom shall I send ? and then changing the number , hee saith : Who shall goe for v● ? For howsoeuer God may imploy in the word Vs , that he that is sent to preach , is sent as well for the good of the Church , as for his owne glory , yet can it not bee denyed , but that the plurall number heere , and else where , ascribed to the Deitie , must needs argue a certaine pluralitie of persons in that Deitie : as in Genesis it is written , that God said , Let vs make man : and here , Who shall goe for vs ? Out of the euidence of which places , seeing the enemies of this Doctrine must needes grant a pluralitie , namely , that there are more then one : then wee shal sufficiently proue out of other places , and by other argnments , that there are three . In the last place , let vs marke what God saith : Whom shall I send , & who shal goe for vs ? God sends a minister to preach and he goeth for God. Then behold here , what is the trade and profession of a minister , hee is the seruaunt of God. So saith God here , he goeth for me : and so saith the Apostle of himself & al other good ministers , that they are Gods Labourers . And in another place , the Angel of God appeared , Whose I am , and whom I serue . But if any man thinke that either God speaketh too fauourably of them , or S. Paul too partially of themselues , then let the Diuell himselfe bee iudge in this case , who plainly & freely confesseth ) though he did it not in loue to the truth or them ) . These men are the seruants of the most high God , which teach vnto vs the way of saluation . Let therefore either God be beleeued , who is for them , or the diuell who is against them . But what kinde of seruantes are they ? what place or office haue they ? They are his Messengers or Ambassadors , this is their profession , and their place . Now then for the vse hereof , If they be Gods seruants , then are they not their owne Maisters , they haue a Maister , euen God , whose they are , and for whom , and from whom they come : they may not therefore please thēselues , nor serue their own pleasures , nor seeke the satisfying of their owne carnall lustes , either in matter of pleasure , credite , or profite : if they doe , then wil he call thē to a heauie account , whose seruants they are . Againe , if they bee Gods seruants , then let them doe their seruice to God , and expect their reward from God : some Ministers wil expect the reward , and honour of Gods seruants , but will doe no seruice : that beseemes not seruants : let such men remember for whom they come , euen from that God , who as he can giue reward , so hee will expect seruice . And as for such men as painfully do their seruice , but are not regarded , nor rewarded of men as they deserue , let them bee content & continue in their faithfulnesse , for they are Gods Embassadors : & we know Embassadors may haue gifts giuen them , of those to whom they are sent : but they expect their maintenance from the kings their owne Maisters : So the maintenance which the world should giue Ministers , is like gifts giuen to Embassadors : if it come , it is no more then they deserue . If it come not , yet will faithfull Ministers doe their dutie , and expect their payment from their king and Maister God , whose they are , and whom they serue . Thirdly , if they bee Gods Embassadors , sent by him , and come from and for him , then let all such as either condemne , or any way iniury them , bee assured , that as God is mighty & powerfull , so he will mightily reuenge it . There was neuer King so poore or weake , but thought himselfe strong inough to reuenge any wrong offered to his Embassador . And shall God suffer so foule a wickednesse to lye vnpunished ? Nay , they and their posterities shall smart for it : let Ahab , and Iezabel , and Iulian , say it be not so : and all ages or stories , shew the cōtrary if they can , that euer any contemner and abuser of godly Ministers , escaped the visible vengeance of Gods reuenging hands on him or his . Fourthly , seeing they are Gods Messengers & seruants , they must not be the seruants of men , to please , or flatter , or satisfie humours , this is not for them that are Gods seruants : they therefore that will bee slaues to the persons , and pleasures , and humours of men , they forget that they are Gods seruants , and came for him : yea , they must not endeuour the pleasing of themselues , nor the bringing of their owne purposes to passe , but in euery motion , either made to them by others , or suggested from their owne hearts , they must forth-with call to minde , Who sent me hither , & for whom am I come ? Euen from & for God : therefore they are to yeeld to nothing , nor ayme at any thing , but which may be both to the will , and for the glory of him that sent them . And if the great men of this world , doe thinke it wrong that any man should command their seruant against their will , or expect any seruice from them against their owne honour : then let them thinke it reason that Gods Ministers should not bee commanded any thing contrary to Gods will , or against his honour . And further , if Ministers bee Gods seruants , then let them regard their maisters glorie , and be ashamed to doe any thing , either in their doctrine or liues , which may dishonour him : that seruant is vnworthy of a good maister , who seekes not his maisters credite in all his courses . Lastly , if they be Gods embassadors , then must they not deliuer their owne fancies , or inuentions , but that message they receiued : And as they receiued it , so must they deliuer it . And if they do their duties faithfully , this doctrine is comfortable to them , they may take paines , with ioy they haue a maister wil reward them : they may speake freely , ( so it be with discretion ) they haue a master will make it good : they may stand boldly in the face of their enemies , they haue a maister wil defend them . And euery faithfull Minister may say to himselfe , I will doe my dutie , and deliuer my Embassage . He whom I serue ▪ and whose I am He who sent me and for whom I come , will beare me out . And thus much of the inquirie which God makes , and the manner of it . Now let vs see the answere which the Prophet makes , in these words . Then I said , Here am I : send me . The Prophet after hee was comforted by God , and had his sinnes forgiuen , then answereth ; Heere am I , send me . First , marke heere , what a great change is wrought on the suddaine : he who a little afore , feared and shrunke at the least appearance of Gods glorie : now stands forth boldly , as soone as he is called , and answereth : Heere am I , send me . So great a matter is it for a minister to haue his sinnes forgiuen , and to feele the fauour of God to his soule and conscience . Here therefore wee haue an answere to two great Questions , often mooued in the worlde . First , many would haue quietnesse of minde , and peace of conscience , and cannot attaine vnto it ; If they aske how they might , to them I answere ; Here is the way , seeke it not in wordly wealth , carnal pleasures , nor humane learning , in companie nor recreations : but seeke it in the fauour of God , and pardon of thy sinnes , and thou shalt not misse of it . Thus shalt thou haue comfort in thy owne conscience , courage before men , and boldnesse toward God. Secondly , many Students in Diuinitie , would gladly be Ministers and doe much honour to the Calling : but they finde a feare and shrinking in themselues , and thereby an vnwillingnesse to venter vpon it . If they aske , how they may amend this : I answere , or rather the example of his Prophet answereth for me ) ; Let that man set himselfe in Gods presence , enter into himselfe , search his conscience , finde out his sins , confesse and bewaile them to God , craue pardon in Christes blood , & grace to leaue them , & cease not till he heare the voyce of Gods spirit sounding in his conscience : Thy sinnes are forgiuen thee . Then when God shal aske whom shall I send , thou wilt answere readily , and with ioy , Heere am I , send me . And againe , many are driuen from this calling , to beholde the contempt and reproach , and daungers which belong vnto it . But let those men marke heere the phrase of this holy Prophet , when God asked , Whom shall I send ? Hee might haue answered : Lorde , I would goe , but such disgraces and discouragements doe accompanie this Function , as I desire to bee excused : but hee casting aside all such conceits , answereth peremptorily , Here am I , send mee . How came this to passe , for certainly the Prophet was as sensible of these wrongs as any of vs all , for he was nobly borne and brought vp , & was of the blood royal : surely , because he saw he was in Gods fauour , he had him and his Commission on his side , & he held this for a sure ground : If God bee on my side , who can be against me ? Therefore doubtlesse , those men who are driuen backe by these discouragements , were neuer setled in assurance that their sinnes were forgiuen : nor satisfied sufficiently , that God is on the side of all good Ministers , and that their Calling as it hath his authoritie from God , so likewise , allowance , blessing , assisstance , and defence of God aboue any other calling : for if they were , they would scorne the scorne , and contemne the contempt of the prophane world , and with much courage and comfort set their hand to Gods Plough , and say with the Prophet ; Here I am , send me . Secondly , let vs obserue , how the Prophet when God askes the question , sends him not to others , nor commends others to that seruice , as is to be thought hee might haue done many in the Churches of the Iewes , but offers himselfe , Here am I. It controlles the carnall courses of many amongst vs in the Vniuersities , who thinke it sufficient to liue there , and send out other men , and giue testimonies and Letters of commendations to other men , but themselues stirre not , when question is made ; Who shall goe to such a place ? or who shall be sent to such a parish ? they say not , Here am I , but either it is too little a liuing , or too great a charge , or ill seated , or some fault it hath , that they will not be sent to it : but will answere God and his Church , there is such a man , and giue him Letters of testimonie , or commendation , and so all is well : but for themslues , they liue too sweete and easie liues , willingly to vndertake the contempt and burthen of the Ministerie . Let such men therefore learne , when God & his Church giue them a calling , to answere with the Prophet : Here am I , send me . And let all such as are Students of Diuinitie in the Vniuersities , marke here the Prophets answere , not , I will bee ready , but here I am : why takes hee no longer time ? because hee was now sufficiently qualified . Where let them learne , not to linger and lye rotting too long in their specidatiue courses : but when they are competently furnished with learning , and other qualities befitting that calling : let them shew themselues willing and ready to yeeld their seruice to the Church , when they shall be called . For as an Apple may as well hang too long on the tree , as bee puld too soone , and both make it vnfit for vse : so many men as well stay too long , as goe out too soone : and both wayes are made vnprofitable , or at least lesse profitable in the Church . And to conclude this second point ; It is not vnworthy to be noted , that the Prophet saith not , Here I am : and I runne on my owne head , but , Send me . Hee willes the Lord to send him : then where are they who dare bragge of their priuate motions , and will runne when they are not sent ? The Prophet might haue said : Oh , now I feele a motion from the Spirit , therefore I will goe and preach : but he stayeth til he be sent in expresse termes : Let no man therfore presume to presse into this function , till hee bee fully resolued in his conscience , that God and his Church hath said vnto him , Goe . And though a man be neuer so well qualified with all maner of sufficiency , yet let him sit still and stay Gods leisure , and let him say , Heere I am , send me : and so rest contented vntill hee bee sent . If any man say it is vnfit that a man should say so of himselfe , I answere , let him not say so in words , but in deeds : let him therfore make proofe of himselfe , and giue the Church tryall of his gifts . Vpon which experience of his gifts , if he be found sufficient , that practise of his is all one , and much more then if hee had saide , Here I am , send me . Thus wee see the Prophet would not stirre til he were sent , and therefore in the next word he is bid to goe . And he said , Goe and speake vnto this people . Here is the third and last point , Namely , the essentiall words of his Commission . Wherin , ( after God had sought for one to goe , and the Prophet had presented himselfe , and offered his seruice ) God both giues him leaue to goe , and further doth furnish him with authoritie , both to goe and speake . Wherein the principall point is , that the authoritie of the Prophets calling , is 〈◊〉 from God him●else , in plaine and e●ide at words ; Goe and speake : and till then the Prophet went not . So in the new Testament , the Apostles went not into the world to preach , till they had their Commission : Goe and teach all Nations ▪ And after them Saint Paul 〈◊〉 hot till it was said vnto him , Ar●se and goe . In all which is discouered and condemned the pride and presumption of those who dare run on their own heads , and will not stay till the Lord say vnto them : Goe , and speake . These men are bolder , then either the extraordinarie Prophets of the olde Testament , or the Apostles , which are the extraordinary Ministers of the new : who alwaies had their warrant with the when they went. And if any man aske why is it necessarie they should haue so ; I answere , the reasons are many . First , all Prophets and Ministers , are Gods Deputies and Commissioners , it is therfore reason that they haue authoritie from their Lord and Maister . Secondly , their wordes nor deedes beare no credit , nor haue any power in them , vnlesse they be spoken by vertue of a Commission : nor haue their labours any blessing , vnlesse God giue it . Thirdly , these persons haue no protection , nor safetie ▪ vnlesse they bee Gods Embassadors : and how are they so , vnlesse they be called and sent by God , and haue authoritie giuen of God ? For these causes , no man is to thrust himselfe into the Ministerie , without a calling from God , and therefore no maruell , though those men who will bee Chusers , and Callers of themselues , and run when they are not sent , bee in their persons , subiect to all daungers : because they are out of Gods protection , & their labours without profit , because no blessing , nor promise of God was giuē vnto them : for GOD may iustly say vnto them : Let him that sent you , protect your persons : let him that sent you , blesse your labours . But it will then be demaunded , how may I know if God bid me goe ? for God speakes not now from heauen as in old time , and as to this Prophet : I answere , It is true , we are to looke for no such visiions , nor apparitions from heauen , for ordinarily there are none such , and the Popish Church doth but deceiue themselues , and cozen the world , who tell vs of so many apparitions that happen to their Monkes and Fryers : for now ordinarily , God speaketh in another maner to his Church : for in Generall duties God speaketh to vs out of his word and holy Scriptures , and in particular and personall duties , ( where the word in plaine termes serueth not ) hee speaketh to a man by his owne conscience , and by the voice of his Church . Out of his word , God sheweth thee the dignitie and excellencie of this calling , to be a Minister of the word : Namely , they are his Messengers and Embassadors , &c. that so hee may winne them to loue and affect it . And againe , the necessicitie of it , that it teacheth the way to saluation , that without it ordinarily Gods Church is not gathered , nor mens soules saued , that this may stirre thee vp to vndertake the burthen : this is generall . But now particularly for thy selfe , wouldest thou knowe whether GOD would haue thee to goe or no , then thou must aske thy owne conscience , and aske the Church , for if thou be hartily willing , and be fully and worthity qualified , then God bids thee goe . Now thy conscience must iudge of thy willingnesse , and the Church of thy abilitie : and as thou mai●● not trust other men , to iudge of thy inclination or affection , so thou maist not trust thy owne iudgement , to iudge of thy worthines or sufficience . If therefore thy owne conscience tell thee vpon true examination , that thou doest not loue and affect this calling aboue any other , then God sends thee not : and if thou enter with such a testimonie , not God , but some worldly and sinister respect doth send thee , and put thee forward : for though thou doest desire it , yet if the Church of God giue not allowance of thy sufficiēcie , God doth not send thee : But if contrariwise , thy conscience doe truly testifie vnto thee , that thou desirest to doe seruice to God and his Church , in this calling aboue any other : And if withal , vpon signification hereof to the Church , and vpon trial made of thy gifts and learning , the Church ( that is , maly learned , wise , and godly , and such as the Church hath publikely appointed for that purpose ) doe approue of that thy desire , and of thy sufficiencie to doe God seruice in his Ministerie , and thereupon by a publike Calling , bid thee goe , then assuredly God himselfe hath bid thee goe . And it is as effectuall a calling , as if thou heardst the voice of God frō heauen : for as in Repentance , If thy conscience tell thee thou hast truly repented , and if thou canst make that knowne to the Church by so good euidēce , as thervpon a Minister of God pronounceth the pardon of thy sins vnto thee : If thou rest herein , and knowest it to be as effectuall , as if God from heauen had told thee thy sinnes are pardoned . So is it here , if thou hast the testimonie , first of thy conscience , and then of the Church , thou art to rest therein , as in the voice of God : And this is the calling that wee are to looke for in these dayes . By which doctrine , as those are iustly condemned of foule presumption , who dare runne vppon priuate motions , and carnall respects , and are iustly left without blessing or protection : so they on the other side , doe offer great wrong to God and to his Church , who when they cannot denie , but they affest the Ministerie aboue any calling , and haue approbation of their giftes from the Church of God , yet will not beleeue the Testimonie of the Church herein , but their own priuate Iudgemēts , which in this case is no way a competent Iudge , either for , or against . Let such men knowe , that they oppose themselues euen against God himselfe : it being certaine , that where the inward calling of the conscience , and the outward calling of the Church doe concurre , there God himselse calleth and biddeth that man , Goe , and speake . Now then ( to drawe to an ende ) let vs obserue in the last place , with what authoritie a Minister of God comes vnto vs , and executes his Function : euen with an immediate authoritie & Commission from God : whereby he is bid , Goe , and speake . If it bee so , let it perswade the world , to feare to doe any wrong , either to that calling , or to those persons who come with so faire a commission from from God himselfe . But if it doe not perswade the prophane worlde , at least let this be a comfort & encouragement to all true Ministers , for if God bid them goe , he will goe with them himselfe : If hee send them ; hee will not forsake them , but assist them , and blesse them , and open their mouthes , and enlarge their hearts , and harden their foreheads , and giue power vnto their words to conuer this children , & to confound and astonish the hearts of his enemies . If he send them , he will defend and protect them , so that one haire of their heades shall not fall to the earth , without his prouidence . If hee send them , hee will prouide for them , and sufficiently reward them : and will honour them in the hearts of his owne people , and magnifie them in the faces of their enemies . And lastly , if hee send them , he will pay them their wages , euen an eternal waight of comfort here , and of glorie in heauen . And as they are here bid goe , so once they shul be bid Come : and that not onely with the generall call of all the Elect ; Come ye blessed of my father , inherite the kingdome prepared for you . But euen with that particular Call , which especially belongs to them that are faithfull in this seruice : Come thou good and faithful seruant , enter into thy Maisters ioy . Psalme , 118. 16. Blessed be he that commeth in the name of the Lord. W. P. Daniel 12. 3. They that turne many to righteousnesse , shall shine as the starres for euer and euer . W. C. 1. Cor. 4. 1. Let a man so thinke of vs as of the ministers of Christ , and disposers of the secrets of God. The second time newly pervsed and published with Marginall notes . Briefly laying down the matter and method . FINIS . Notes, typically marginal, from the original text Notes for div A73023-e210 Canitius in Catechisme . Costerus in Enchiridio . Corradus . Nauarrus . Loper Sairus . Hallus . Graffius , & many other . Deering● Grenham . Bradford . and many other . Maister Perkings , but forty yeares old at his death . Psal . 11. 16 Apoc. 2. 10 1. Thes . 5. 24. Notes for div A73023-e1630 Īunius . Lamen . 3. Lam. 3. 22 Iere. 8. 6. Rom. 5. 14 Gen. 4. Exod. I. Gen. 18. 2. Sam. 15 & 16. Esay . 38 Rom. 3. 2. Psal . 143. 20. Deut. 32. 5 Psal . 147. Acts 17. verse . 30. Iohn . 3. 1● Iohn . 10. 32. There were then present inhabitants of London , Yorke , Cambridge , Oxford . Norwich , Bristow , Ipswich colchester Worcester , Hull , Lin , Manchester . Kendal , Couentry , Nottingham , Northampton , Bathe , Lincolne , Durby , Leicester , Chester . Newcastle , and of many other most populous cities and townes . of England 1. Sam. 2. 13. Matth. 3. In the plagu at London there dyed some weeks almost 2000 a weeke in 92. but in 1603. there dyed 3300. in a weeke . At Sturbridg faire Esa . 55. Eze. 14. 13. 14. Notes for div A73023-e5520 Dan. 12. 3. a Answere to Perkins his reformed Catholike , by B. a Priest . Notes for div A73023-e6970 The Co●●rence of these words with the rest . The parts of this Chapt. The some and scope of this text is a description of the instrument by whom God raiseth a sinner into the state of grace and saluation . Namely a Minister of his word , and he is described . 1. By his titles . 1. Title an Angel. Reuel . 2. and 3. Chapters . Hee is Gods Angel & the Churches . Vse 1. for Ministers . a This sermon was in the vniversitie church , to the body of the vniuersitie . 1. Vse for Ministers . Go they must preach gods word , as Gods word . For they carie not the it owne message but gods . 2. Vse for minister . They must dreach Gods word in the euidence , & demonstration of gods spirit . 1. Cor. 14. 24. 25. This is done First by teaching plainly . Secondly . powerfully in that plainnesse . Ministers must magnify Gods spirit , & not themselues in preaching . The 2. vse for hearers . They are to receiue thē and their doctrine willingly and reuerenly . Malach. 2. 7. For it is Gods message , though they be men that bring it . 1 Corinth . 11. 11. 2 Title , an Interpreter , and that two wa●es . 1 Gods interpreter to his Church . 2 Mans interpreter to God. 1 Vse . Ministers must haue the tongue of the learned . First he must be furnished with human learning . 2 with diuinity . ● . He must be inwardly taught by Gods spirit . Reuel . 10. 8. Acts. 2. This is to eat the boo of God. 1. Corinth . This is no approbation to Anabaptists who depend onely on reuelations , & neglect all meanes . Psal . 119. 18. 2 Vse . For ministers . Esay . 13. They must be holy and sanctified men : and so be first of all interpreters to themselues . Exod. 19. 20. Leuit. 10. 3. For else they will hardly do good to others . 2. Part of the description is the rarenes of a good Minister . He is one of a thousand . The meaning . 1. The truth hereof . 2. The reasons hereof . 1. Reason the contempt of it : it being alwayes hated by wicked men . Ieremie , 15. 10. 2. Reason , the defficultie of discharging the duties . 2. Corinth . 2. 16. 3. Reason ▪ want of maintenance . Deut. 10. 9. & 28. 2. Num. 18. 26. This makes many of our best wits turne from Diuinitie to Law. 3. The vse of it . 1. To Rulers to maintaine Vniuersities , Colledges , and schooles of the Prophets . 1. Sam. 19. 20 21 , 22 , 23 , 24. The rather , because the Pope doth so to vphold his superstition . At Rome Reimes Doway . 1. Kin. 18. 22. And the Iesuites to cōtinue their late founded Hierarchie . Ezchiel , 47. 1 , &c. 2. Vse for Ministers . 1. Let euery man feare to make them fewer . 2. Labour to encrease them , by winning others to it . Galath . 2. 9. 3. Let them one loue an other and ioyne together . 3. Vse for students . 1. To consecrate themselues and their Studies to that calling . To furnish themselues with the true ornaments of a Minister . 4 Vse for Hearers . 1. To reuerence the person and receiue the doctrine . Math 5. 13. Gala. 4. 16. 2. Fathers to dedicate their sonnes to the ministerie . 5 Vse for al men . Pray that God would encrease the number . 2. Reg. 2 , 9. 3. Part of the description by his office that is to declare vnto man his righteousnesse . The meaning Act. 20. 21. It com●rehendeth these points . 1. He must declare wher true righteousnesse is . 1. John 2. 2. How it may be obtained . 3. He must declare it to him , that is 1. Shew that it is ready for him if he beleeue and repent . 2. He must testifie and assure him of it . 3 He must maintaine it . & auerre it against all doubts and temptations . This dutie is ordinarily peculiar to Ministers . 2. Sam. 11. 1 Vse for Ministers . First for the Popish ministery , they doe insufficiently declare it . Philip. 3. 8 , 9. Secondly our owne . Both the lawe and the gospell . 2 To be holy men themselues . Psal . 32. For else they will conuert but fewe . 3. Vse to Ministers , not to care for the contempt of the world . 2 Vse for Students . To consecrate themselues to the high calling . 3 Vse for the hearers . Seeke righteousnesse both in the law and the Gospell . 2 What to esteeme of Gods ministers . 4 Vse for fathers , to make their sounes Ministers . 4. Point , the blessings : then will God haue mercy on the sinner : God & his Minister worke together . Math. 16. 16. Iohn . 20. 23. Esay . 44. 25 , 26. 1 Vse for rulers to giue due reuerence to the ministers . Psalme . 82. Esay . 2 Vse for Ministers . 2 Vse Gods word reuerently . 3 Vse for Hearers . 1 Heare Gods word often & reuerently . 2 See the dignitie and pre●ogatiue of the Ministers calling . Obiect . But may not another Christian do it ? And not ordinatily . ● For they haue not the same promise . 2 They haue not the same power to discerne . In extraordinary times and in want of ministers they may . 5. Part , the Commission , which is , Deliuer the penitent man from hell . How a Minister is a redeemer . More then Angels . Heb. 1. vlt. More then any other calling of men . Vse 1. for Ministers . Ergo , They must pray and preach , diligently . 1. Sam. 12. Psalm . 119. For so doing they are redeemers ▪ Idle Ministers are no redeemers . Turkes and Iewes , and Iesuites , are carefull to seduce soules . 2. Vse for Hearers . 1 To see the excellencie of this calling . Ministers are Gods high Commissioners . 2. Hearers , Ergo , must submit thēselues to bee redeemed . Notes for div A73023-e15120 Mat. 26. 11. Deut. 15. Psalm . 109. 10. Psal . 37. 35. Luke 19. &c. 1. Corinth . 9. 7. 9. 14. The East-Riding of the County of Yorke . Notes for div A73023-e16620 The Cohoerence . With a new King , God giues the Prophet a new Commission . Ergo , extraordinary . Callings o● motions in these dayes are not easily to be beleeued . The parts of the Chapt. The parts of this text . 1. Point is the feare of the prophet . Doct. Best Ministers most amazed at their enterance . a Exod. 3. 11. & 4. 10. 13. b Ieremie 1. 6. 7. c Act. 9. 6. &c. 1. Tim. 13. Vse . Ergo , Ministers : and especially in the Vniuersities , labour to bee humbled in sight of Gods greatnes , and their own meanenesse . 2. Cor. 11. 4. 2 Doct. Ergo , The Prophets hold not the opinion of the Intercession of Angels . 3 Doct. Ergo , The calling to the Ministery is a worke like vnto the calling of a sinner to the state of grace . Vse . Ergo , 〈◊〉 be required , to Qualify a man for the Ministerie . 1 Cause pollution of himselfe & his people . 1 His owne . He was a man of polluted lippes . A he was a polluted man. And he complaineth not of capltall sinnes . But of the corruption of his nature 2 Of some omission in his calling . Doct. Ergo , Ministers must be men of tender conscience . And make confidence of the least sinnes . And be most carefull in his ministery both publikely and priuately . Vse . Vrgo , Ministers for great sins should be greatly humbled . And for great negh● gēce in their calling , else they haue no conscience . Good and faithfull ministers not to be discouraged , though they haue some wants , for so the prophets had , but let them complaine of them as here the prophet doth . Godly ministers find● fault with themselues when the world cannot . Particularly he complaineth against the pollution of his lippes . For a Prophets dutie consists in the vse of his tongue . His smallest negligence in teaching , checks his conscience . Vse . 1. Vrgo popish doctrin of mans merits is false . And of workes of superrogation . And perfect fulfilling the lawe in this life . 2. Vse . Ergo Ministers must take heed of negligence in their function aboue all sinnes , for that burtheneth the conscience most heauily of all . Other vertues are excellent , but cannot suffice , if this want . 2. His peoples pollution . He complaines of it to teach , 1. That a Minister is to confesse his peoples sinnes as wel as his owne . For generally he is accessarie to his peoples sinnes . 1. Vse . Ergo , a minister must know his peoples sins . Pro. 2● . 23. Ergo , it is best for a Minister to bee with his people . 2. Vse . Ergo , people must cōfesse their sinnes , and reueale thē to their Minister . Not popish but voluntarie . And of such sinnes as disquiet the conscience . 2. To teach vs that a polluted people make their Minister more or lesse polluted also . A wicked people dull and decay Gods graces in good Ministers . Vse double . 1. For instruction : 1. See how corrupt our natur● is . 2. What a creeping nature sinne hath . It wil creepe from Ministers to people , & from people to Minister . Ergo , stop sinne in the beginning . 2. For our conuersation . 1. Ministers , Ergo , labour to liue amongst people . Iam. 1. 17. And in disposing themselues , rather regard it , then other commoditie . A poore liuing with good people better then a great liuing and euil people . 2. Ergo , Ministers must take heed of their company . All companies and all recreations are not for Ministers . And people must not draw their Ministers too much into company . 3 People must not condemne too sharpely such Ministers as are faultie in their liues ▪ for themselues are the cause of it , being of euill liues themselues . Looke what sinnes aboundes in any place , and there generally the Minister is tainted with it . But such Ministers as liue with a good people and yet are loose , they are not worthy to be Ministers , but to be depriued . 2 Cause of his feare , he sawe the Lord. How ? In a vision . Doct : the man that is in his sinnes endures not Cods presence . 1 For God hates sinne , aboue all things . 2 Sin makes a man a debter to God. 3 Sin is that , that makes God angry . Degrees of Gods presence . 1 To our thoughts . 2 To our nami●g him 3 Neere in his ordināces 4 Necrest at the last day . A sinful man feares all these . 1 He neuer , or vnwillingly thinks of God. Psal . 10. 4. Psal . 10. 5. 2 He neuer speakes of God vnlesse it be to abuse his maiestie . 3 They loue not the word nor Sacraments . Psal . 14. 4. 4 They wish Christ would neuer co●e to iudgement . 2. Tim , 4. 8. Reuel . 6. 16 , Extraordinary apparitiōs of Gods maiestie , a sinfull man cannot endure . The first vse for Ministers : Ergo. let them not enter into . that calling in their sins . For it is into Gods presence chamber . Exod. 3. ● . Nor come to doe the duty of that calling without repentance , and holy preparation . 2 ●rgo , They are to pray before and after sermon . The 3 Vse . Ergo , such men are extreamly desperate who dare come to preach & minister sacraments , in their sinner . Psal . 50. 16. Such mens labours are fruitlesse . And their leosenesse doth more hurt ; then their Doctrine good . By Gods seacret iudgement . Good words are vaine , where there is no good life . Math. 5. 13. The fourth vse for Ministers : Ergo Good ministers must not fly from Gods presence because of their sins , but repent : and so approach to his dutie . The second vse against the Papists . Ergo , The apparitions of God , and christ , which they make so ordinary , are but collusions . Gala. 2. 9. Mat. 17. 6. & Luke 9. 33. Reasons i● 1. Apparitions of God cannot be mores dommon in the new , then they were in the old Testament . 2. Cor. 12. 2. No man in his flesh can endure gods glory . 3. Vse , to the people : they may see Gods merey to them , in teaching them by men like themselues , and not by apparitions from heauen . Deut. 5. 25 26 , 27. 28. 2. Vse . Ergo , they must prepare thē . selues before they come to the word or Sacraments . 3. Vse see the different natures of sinne , and holinesse . Sin drawes a man from Gods presence . Holinesse inuites a man into Gods presence . Reue. 6. 16. Luke 21. 28. Iob. 19. 25 26 , 27. Vse . Ergo , if a man would haue boldnesse with God , he must be a holy man. 2. Generall points : His consolation , wherein are 2. points . 1. Circumstances of it . 2. The ground of of it . Circumstances are many . 1. Circumstance , the time that is after his feare . Doct. No consolation but after humiliation . Vse 1. To al men : Ergo , esteeme of afflictions , namely , as Psal : 39. 9. 2 To men distressed in conscience , that their state is not desperate as they Imagine but most comfortable Vse 3. The way to get excellent graces at Cods band , is to labour to feele the wan . of them . Luke . 1. 53. 2 Psal . 107. 9. 2. Circumstance of the Minister An Angell , a Seraphim . Doct 1. Ergo there are seueral degrees of Angels , that wee knowe not . Doct. 2. That they are Gods guard . Psal . 34. Heb. 1. Doct. 3. that they are the guard of Gods children . Doct. That they haue speciall charge and care of godly ministers . Vse to Gods ministers . I let them be content with their calling though it be full of crosses and contempts for it is honoured of the Augels aboue others . 2 Ergo , Let them haue courage , for though men be against them , Angels are with them . 2 Questions 1. Ergo , Whēce is it that Angels attend ministers more then other men . Ans . 2. reasons . 1 From God ' he will haue it so , because they worke his worke more then other callings . Psal . 91. 11. 12. 2 From the Angels themselues . Because they are fellow-labourers . 1 Cor. 4. 2. Heb. 1. 1● ▪ Mal. 27. Reue. 2. & . 3 , Chap. Because they conuert soules , which delighteth the Angels aboue any in this world . Heb. 1. 14. Luke 15. 10. Reuel . 19. 10. & 22. 9. 2. Question : what duties then are good Ministers to performe to Angels . Not worship them so as the Papists doe . As all men should therfore honour that calling . 1. So Ministers should labour to be faithfull in their calling . 2. To adorn it with a holy life . 3. To be painfull in their calling . Thus to do , is to honour them . And if a Minister would reioyce thē , let him labour seriously , so to preach as he may winne soules . 3. Circumstance , the maner : He flewe . That is readily , speedily , willingly . Doct. 1. So what excellent seruants of God , Angels are . The fourth petition . Vse , we must so serue Cod in our places . 2. Corinth . 9. 7. Doct. 2. What good friends they are to good men , especially to good Ministers . 1. Vse . Ergo , superiors loue their inferiors , and contemne them not . And shew it by doing them good . 2. Vse . Ergo , Ministers must . 1. Corinth . 9. 19. 1. Be faithfull . 2. Painfull . 3. Vse . Ergo , al men serue God cheerefully : If wee be like Angels , therein we shal euen be like them in glory . Pro. 22 29. 4. Circumstance : the Instrument a Coale of fire . A strange and wonderfull meanes . And which seemes contrarie to reason . Doct. r. see God commendeth the vse of meanes . Gen. 1. from 4. to 17. Seeing himselfe alwaies vseth them . Vse Ergo , we are to vse the meanes appointed in all our purposes . Doct 2. see how Gods power doth shew it selfe in weaknes . Vse . Ergo , God can worke by his word , and sacraments , and mans Ministerie , though neuer so base . Doct. 2. The ap● teacher must haue a fiery toong . Acts 2. That is a powerfull tongue , to reproue and burne vp sinne . Ergo , such Ministe●s are fauitie , who reproue not sinne . Whence came this Coale ? from the Alter ; which fire came from heauen . Leuit. 10. 1. 2. Doct. The fire and zeale of the Minister must come from Gods spirit . Acts. 1. 5. Math. 3. 11. Not from carnal affections . Iames 3. 6 For that is from hel , not from heauen . Circumstance , the Application of the remedie to his lips which were polluted . Doct Ergo , ministers must apply their doctrin fitly . 2 Point , the ground of his consolation : which is the forgiuenesse of his sinnes . Doct 1. Forgiuenesse & the meanes , are annexed together . Vse . Ergo , Vse the meaues , with reuerence & despise then not . Doct 2. Here comfort is from forgiuenesse of our sins . True in Dauid . 2. Sam 11. And in this Prophet . Vse . Here is the true way to comfort distressed consciences . Physick and outward comforts wil not serue . Psal . 3. 3. 6. 7. Psal . 32. 3. 4. Psal . 51 the whole Psalm This is done by the Author in his Cases of conscience . Doct. 5. True qualification of a Minister , is to be humbled , and to repent . Doct. 4. True Prophets & ministers shall haue helpe and comfort in their labours , else Angells shall to comfort them . Geoerall points , the renuing of his cōmission : which cositaineth 3 points . 1 Gods question . Whom shal I send . Not as though God had none to sēd or knew not whom . 2. Tim. 2. 19. But to our conceits and for our sake , to teach vs many good doctrines . Doct. ● . How hard to find a good Minister . Ob. Ther are too many ministers , for some goe vp and downe . Ans . 1. Then it is a disorder in a Church . Iudges . 19. 18. & 17. 8. 6. Iudge . 17. 6. Ans . 2. He seeke not for any . But for good ministers . Job . 33. 23. 2. Corinth . 2. 16. Good ministers scarce , euen in these dayes . Vse . 1. To Ministers . 1 They in the vniuersities frame themselues to the ministerie . 2. Labour to be worthy Ministers . For God hath vse of them , but none of vncōscionable or idle Ministers . 2. Vse . To the Cleargie of Rome . A shame to them , that being so many , there are so few of them fit for God to send . Most of all their Priests & Monks are ignorant drones . The Iesuites haue learning but no conscience : and are rather Statesmen , then Diuines . Doct. 2. No man is to goe vntill God send him . And not to run vpon priuate motions , Ob , How shall I know when God calles me ? Ans . If Gods Church allowe thy calling . Doct. 3. out of the repetition of holy 3. times . Here is no sufficient proofe of the Trinitie , as some thinke . For the repetition made by the Angel , sheweth onely how he cannot content himselfe in praysing God. But he may be proued a pluralitie of persons . Gen. 1. 16. Doct. 4. Ministers are Gods seruants , they goe for God. 1. Corinth . 3. 9. Acts 27. 23. Confessed euen by the diuel himselfe . Acts 16. 16. 17. q. What place is it they holde ? R. His Ambassadors . Iob. 33. 23. Vse . 1. Then they must seeke to please God their maister , not themselues . Vse 2. then let them do their seruice diligently , and expect their reward assuredly . Though the world doe not , yet God will , for they are his Ambassadors . 3. Vse . Let no man therefore wrong them for God will not suffer his Embassadors to be abused . No king so poore that suffred it . 1. King. 22. 26. 27. 28. 34. &c. 2. King. 9. 33. &c. Act. 12. 1. 2. & 23. 4. Vse . Ergo , they must not be seruants of men : that is , men pleasers : but his that sent them . Great men must not thinke to haue Gods seruant at their command . 5. Vse . Ergo , they must for the glory of God their Maister , both in life and doctrin . 6. Vse . Etgo , they must deliuer Gods embassage not their owne , and as they receiued it . 2. Point : The Prophets answere here am , I send me . Doct. 1. He whose sins are forgiuen comes boldly to God : & to his dutie . Vse . 1. Here is the true way to peace of conscience , and quietnes of minde . Vse . 2. To students . 1. If they would be Ministers , repent and get pardon of their sinnes . 2. If they would be encouraged against the contempts and wrongs of the world be assured of Gods fauour in the Pardon of thy sinnes . Doct. 2. We mu●t not set others to the labour of the Ministerie , but our selues also . Vniuersitie men must not be alwayes sending out others , but must also send out themselues . And Students must not deferre too long , but hastē to the Ministerie . For some too long , as some goe too soone . Doct. 3. The Prophet wil not goe till he be sent . And that not by priuate motion onely , but in expresse words . Men therefore are to offer themselues , but not to goe till they be sent . 3 The Commission receiued . Doct ● . No ma● is to preach without a Commission . Matth. 28. 19. Acts 9. 6. &c. This is so , for these causes . Rea. 1. Commissioners haue no power but from the King. Real . 2 Else what they doe , is without vertue or bles●ing . Rea●●●●l●e their persōs haue no protection . Ob. how may I know if God bid me goe ? Ans . we must not expect Gods voice from heauen . But hee speaketh to man two waies , generally in his word . 1. Corinth . 4. 1. Iob. 33. 23. Acts. 16. 17. Pro. 29. 18. 2. Particularly God speaketh . 1. by the voice of his conscience for his inclination . 2. By the voice of ●is Church for thy gifts . Where these 2. voices call a man , there God bids him goe . Vse . 1. Against thē that run , cry they be sent . 2. Against such as are called by both voices and yet will not goe . Doct 2. See the authoritie of a true , mioister immediate frō God himself Vse . 1. Ergo , Let no man wrong them Vse . 2. Ergo , Let Ministers be comforted in doing their dutie , for if God send them , he wil neuer faile them . Math. 25. 34 Math. 25 , 21 
A09434	----	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ... Perkins, William, 1558-1602. 1606 Approx. 811 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09434 STC 19724.3 ESTC S100865 33150982 ocm 33150982 976 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09434) Transcribed from: (Early English Books Online ; image set 976) Images scanned from microfilm: (Early English books, 1475-1640 ; 1181:7 and 1492:6f or 1882:2) A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ... Perkins, William, 1558-1602. Taylor, Thomas. [10], 166 [i.e. 168], [3] p., [1] folded table. Printed by Felix Kyngston for Thomas Man, dwelling in Pater noster row, at the signe of the Talbot, London : 1606. Errata: p. [3] at end. Errors in paging: pages 41-47 numbered 31-37; pages 58-59 lacking in number only. Imperfect: print show-through. Signatures: A⁶-P⁶. Identified as STC 19724 on reel 1181, and as STC 19724 (part of STC 19648) on reel 1492. Reproduction of originals in: British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Jude -- Sermons. Sermons, English -- 16th century. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Emma (Leeson) Huber Sampled and proofread 2004-10 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A GODLIE AND LEARNED EXPOSITION VPON THE WHOLE EPISTLE OF IVDE , CONTAINING THREESCORE AND SIXE SERMONS : PREACHED IN CAMBRIDGE BY THAT REVEREND AND FAITHFVLL MAN OF GOD , Master WILLIAM PERKINS , AND NOW , AT THE REQVEST OF HIS EXECVTORS , published by THOMAS TAYLOR , Preacher of Gods Word . WHERVNTO IS PREFIXED A LARGE ANALYSIS , CONTAINING the summe and order of the whole booke , according to the Authors owne method . TO WHICH ARE FVRTHER ADDED FOVRE BRIEFE TABLES , to direct the Reader in the finding , of either ; 1. Common places of Religion . 2. More generall doctrines . 3. Questions determined . 4. Places of Scripture , either expounded , or cleered from corruption . REVEL . 3.11 . Behold , I come shortly : hold that which thou hast , that no man take away thy crowne . LONDON , Printed by FELIX KYNGSTON for THOMAS MAN , dwelling in Pater noster row , at the signe of the Talbot . 1606. TO THE RIGHT HONORABLE WILLIAM LORD RVSSEL , BARON OF THORNEHAVGH : Grace and all good blessings from God our Father , and our Lord Iesus Christ. RIght Honorable , as it cannot be but true , which Truth it selfe hath vttered : a Him that honoureth me , I will honour ; no more can it be but sure payment which such a creditor hath vndertaken , and not by any suretie , but by himselfe to be performed . Bootlesly had the world been betrusted with such a charge ; which by suffering some to walke through dishonour , and by powring out contempt vpon others , vnwittingly suiteth the condition of the seruants to the case of the Sonne , who said : b I honour the Father , but ye dishonour me . Well then is it with vs , that he whose bare word is aboue all bonds , hath said , I will honour : not those who by treading downe his honour , honour themselues , neither whom men honour , nor who honour men ; but those who honour him : by c louing him as a Father , and ●eaing him as a Lord. Not that any man can inlarge his honor ; the d infinit perfection whereof is in it selfe vncapable of any accession : nor ●hat any can of himselfe expresse this honour ; seeing himselfe e worketh ●●th such willes and deeds also , of his owne good pleasure : neither that if any ●ould , hee might merit the returne of honour ; for all that f were but his ●utie : nor that if any could and would , hee should thereby profit God , ●o whom g mans goodnes is not extended : nor lastly , if any could , and ●ould not ; God should thereby be disprofited ; for h if one be wicked he ●●●teth not him : but because the Lord , who delighteth to be the portion ●f Iacob , is pleased to accept the broken and homely seruice of his chil●●en , as an high honour done vnto himselfe ; and themselues as honorers●f ●f him , and such as he ( by crowning his owne worke in them ) cannot ●ut honour . But i what shall be done to the man whom this King will honour ? Ans. If Baltazer King of Babel were to promise his highest honours : k if l Ha●an were to aduise Ahashuerosh King of 27. Prouinces , in the bestowing 〈◊〉 what honours himselfe could wish or hope : if m Pharaoh should call ●gaine his Nobles to consultation , how to enlarge Iosephs aduance●ents : no more could be either promised , expected or performed , than ●●at such a one should be arraied with royall attyre , as cloath of purple , 〈◊〉 fine linnen ; with a golden chaine about his necke , the Kings Ring 〈◊〉 his hand , his princely Diadem set vpon his head , and withall by pro●●●mation published the third man or Viceroy in the kingdom . Which infinite in recitall : and partly for that these haue most valiantly like Dauids worthies broken thorough these Philistims forces , and brought vnto vs in despight of them the pure water of the well of life ; among whom this our Author last named was not the least , nor of so small note through the Christian world , that I can thinke by my penne to adde any moment vnto his : whose writings so sauory and so innocent haue sufficiently proclaimed his profound knowledge in all learning , his prudent zeale , his mature iudgement , with an admirable dexteritie and facilitie , yea I may say felicitie , ( for herein hee raigned , that I may vse the phrase of the reuerend Deane of his Maiesties Chappel , properly applied vnto him at his funerals , which with singular approbation he performed ) in the direct resoluing the obscurest doubts of Diuinitie , and the acute loosing and dissoluing the hardest knots of Papists , so briefly and yet so perspicuously , as that his most polemicall writings , being first by himself in our vulgar tongue published , could scarce meete euen amongst our common people , with such an vncapeable reader ( if any whit catechised ) into whom they might not conuey some competent conceit and vnderstanding of the deepest and darkest differences betweene the Papists , those patrons and defenders of darknes , and our selues . But besides these , such a tongue of the learned had the Lord God giuen him , that he knew to minister , and ministred according to knowledge a word in due time to him that was weary : the which most weighty duty of the Ministery was so familiar vnto him , that he made it his holidayes exercise ( as his recreation ) to resolue cases of conscience . In his ordinary Ministry how powerfull was he ? Which of his hearers cannot confesse that he spake as one hauing authority ? Adde now vnto these his labours , an holy and harmelesse life : for why should I disioyne them , seeing they were so happily combined in him ? betweene which two ( both of them conspiring to the glory of God , and his cause ) was such a sweete harmonie and concent , that in reading his writings any man might see the manner of his life , and in seeing his life , he might also therein reade his writings : for his life spak● what his pen writ , and his person was the president of his written precepts . Bu● when these vnweariable labours had quickly worne out such a candle , who so free●ly spent himselfe to giue others light ; such a life was not shut vp , but by a propor●tionall , euen a religious and christian death : of the which when God made ( wit● some others ) my selfe a beholder , I could not but conceiue him a messenger on● of a thousand , singled out by God to giue directions to others , both how to liue and that well , as also in the right manner of dying well , who himselfe wa● so trained to a blessed death by a holy life , whereby he became both in life an● death a most happie and blessed man , for whose written precepts concerning both the whole Church is bound to blesse God with vs : but especially we his ordinar● hearers in Cambridge , who besides were also the beholders of both , cannot be 〈◊〉 so much the more strengthned and confirmed ( our owne heedlesse ingratitude 〈◊〉 resisting or withstanding vs ) by how much the eye is quicker then the eare , an● the sight a more certaine sense then can be the hearing . But we will leaue hi● with God , and omit those worthie works which himselfe whilest he liued ( acco●●ding as the relaxation both from the weekely labours of his calling , and the day● weakenes of his body would permit ) did publish , not only for the watering of th● famous Seminary where he liued , but euen out of his abundance and full bucke●● to the refreshing of all the heritage of God , and come to our owne purpose . It is 〈◊〉 now to be wished ; but bewailed rather , that all his works were not finished by hi●●selfe before his owne course , seeing the orphane writings of the learned publish●● by others are commonly lesse polished : for sometimes the Authors mind is not ●●●ken , and sometimes his matter is mistaken , otherwhiles his forme is inuert●● and not seldome either his owne elegances and proprieties which are like goads we neglected , or something besides his owne is iniuriously inserted : but yet the Lord hauing loosed him from his labours , the christian care of his executors commendeth it selfe to the Church herein , that before it should be depriued of any part of his paines so profitably employed , desirous they are to communicate them , ●f not altogether in such exact manner as they would , yet as perfectly as they can , contented rather to hazzard the due regard of the author himselfe , by committing vnto his schollers hands the publishing of his labours , then that the Church should want them by their holding and hiding them with themselues . As for my selfe , my wish was to haue bene spared in these paines , both because of my owne weekely imployments , and that in this place wherein the busines might haue bene committed to diuers others farre better furnished with gifts , and fitted with oportunitie then my selfe : but especially seeing how safe and wise a thing it is to sit silent where a man need not speake , and that in these dayes wherein euery mans 〈◊〉 is in euery mans boate , and most men are become left-handed in receiuing things which are reached vnto them with the right ; too like the 700. left-handed Beniamites , whose sole commendation seemeth to stand in this , that they can throw stones and darts against others at a haire-breadth and not faile : yet notwithstanding considering my calling hereunto , as also being after a sort reared 〈◊〉 by the Poets rule , not doubting but that the matter following is farre better then silence , I was contented at the instant intreatie of the Authors executors to ●ndertake the publishing of this Epistle , which himselfe had in his hart ( if God had giuen him longer time ) to haue with his owne hand set and sent out in it 〈◊〉 natiue beauty and perfection : wherein what my paines haue bene , they only 〈◊〉 who haue fathered other mens posthumous writings . I haue not troden in their steps who make the grounds of the authors serue their owne discourses ( for so should I haue made this exposition conteining in it the summe of 66. Sermons , exceed the measure euen of a tedious Commentary ) but in the Authors owne , who was wont to transcribe out of the notes of some of his hearers , the heads , and ●●rrow of things more largely in publike deliuered , explaining the points which ●ere more obscure , and with a second hand polishing and perfecting things so explained . Yea herein imitating not onely the Author of the Commentarie , but 〈◊〉 of the text and Epistle , the Apostle Iude himselfe : who perceiuing the men ●f his daies quickly waxing wearie of hearing or reading Sermons or Epistles , if ●●tended to any length or prolixitie , condiscended so farre to their infirmitie as 〈◊〉 contract , and abridge much matter into a very short and summarie Epistle . Vpon the same consideration also haue I studied breuitie , so farre as in such mul●●plicitie of matter I might auoide obscuritie : hauing herein employed my best p●●●es , that it might appeare that though I may haue failed in other complements , yet so farre as my endeuour could erect me , not in faithfulnes to the Author either of the text or Commentarie . The fitnes and seasonablenes of this exposition may seeme to pleade for the more gracious acceptance of it : which being ●●eathed out by the Apostolicall spirit against the heretikes , and heresies which ●ere to infect , and infest the last ages of the world , may by Gods blessing in the due 〈◊〉 hereof , strengthen the people of God in the land , in the discerning and 〈◊〉 both the wicked seducers themselues daily sent in amongst vs : those Popish instruments ( I meane ) who ( like so many diuels compassing the earth ) 〈◊〉 so diligent to compasse sea and land to make carnall Protestants Popish Prose●●●es , and so seuen-fold more the children of the diuell than they were before ; as 〈◊〉 their diabolicall doctrines which euery where it meeteth withall . Let them out of their malice ( as that foule mouthed Franciscane Feuerdentius , who hath not throughout his booke passed many lines without some egregious lie or other ) applie the scope of the Epistle to blacke the doctrines and liues of those most excellent instruments of God the restorers of true religion , Luther , Caluin , Beza , &c. yet as a milstone rolled vp a mountaine , or as a ball tossed against a brasen wall ; so returneth and recoyleth it vpon themselues , as this graue Diuine hath through this Exposition in particular diuinely prooued . Reade it ( Christian Reader ) with diligence , faithfully consider and remember what thou readest , and the Lord giue thee vnderstanding in all things , and build thee vp further vpon thy most holie faith . From my house in Cambridge , May 24. Anno 1606. Thine in the Lord Iesus , THO. TAYLOR . A briefe view of the whole Epistle , drawne according to the Authors owne method . The Epistle containeth three parts : 1. Salutation , wherein are considered the Person saluting described by his Name : Jude . Office : a seruant of Iesus Christ. Alliance : brother of James . Persons saluted , members of the militant Church , which are Called , Sanctified of God the Father , Reserued to Iesus Christ. Forme of salutation , vz. a prayer for Blessings , Mercie . Peace , Loue. Increase of blessings : be multiplied . 2. Exhortation , wherein are considered th● Motiues exciting the Apostle , vz. 1. His Loue. Beloued . 2. His Readie minde : Gaue diligence , enlarged by three arguments . 1. All diligence . 2. To vvrite vnto you ( when he could not speak● . ) 3. Of most waightie matters : Of the common saluation . 3. The present necessitie : It was needfull for me . Matter . Propounded , vz. to maintaine the faith : wherein are considered the 1. Parties Maintaining : Saints . Oppugning : Seducers . 2. Meanes of maintenance , vz. By fight : the 1. Kinde : Spirituall . 2. Weapons . 1. Doctrine . 2. Confession . 3. Example . 4. Prayer . Confirmed by 1. The state of the Church in his time pestered with enemies , described by their 1. Hypocrisie : Crept in . 2. State before God : Ordained of old to this condemnation . 3. Religion : Vngodly men they are . 4. Doctrine : vvhich turne the grace of our God into vvantonnes . 5. Liues : and denie God the only Lord , and our Lord Jesus Christ. 2. A prolepsis answered in a perfect forme of syllogisme , consisting of a 1. Proposition , vz. Whosoeuer taketh libertie to sin shall be destroyed : proued by example of Men. Here consider the Persons destroyed : the people , vz. Israelites . Time : after he ( God ) had deliuered them out of Egypt . Cause : vvich beleeued not . Angels , here consider the 1. Persons sinning : the Angels . 2. Sin it selfe , and in it the 1. Author set downe Negatiuely : not God. Affirmatiuely : but themselues ▪ 〈◊〉 2. Parts Negatiue : vvhich kept not their first 〈◊〉 . Affirmatiue : but left their ovvne habitation . 3. Measure of their fall : A totall defection . 3. Punishment in two degrees . 1. Custodie : Reserued in chaines vnder darken . 2. Full punishment : vnto the iudgement of the 〈…〉 ▪ Cities with their 1. Names : Sodome and Gomorrha , and the cities about them . 2. Sins 1. According to Nature 1. Committed fornication . 2. Followed strange flesh . 2. Against Nature 1. Committed fornication . 2. Followed strange flesh . 3. Punishment : wherin Vse , set foorth for example . Matter , suffered vengeance of eternall fire . 2. Assumption , vz. But these seducers take libertie to sin : prooued by enumeration of their sinnes in their 1. Ground or fountaine Dreamers . 2. Kind● . 1. Vncleannes : They defile the flesh . 2. Contempt of Magistracie . 1. Proued from their Affection or iudgement : They despise gouernment . Speech or practise : speake euill of them that are in authoritie . 2. Amplified three waies . 1. They blaspheme glories and dignities 2. By comparison from the greater , thus : Michael durst not raile● enlarged by the 1. Persons contending 1. Michael 〈…〉 2. 〈◊〉 . 2. Cause : about the bodie of Moses . 3. Speech of Michael : The Lord rebuke 〈◊〉 3. They speake euill of a thing they know not . 3. Intemperance in it , the Cause : naturall knovvledge . Worke : corrupt themselues as beasts vvithout reason . 4. Crueltie against Gods people , comparatiuely called Cains vvay . 5. Couetousnes by similitude from Balaam with the Measure : they are powred out , or cast avvay . Ground : Hope of reward , or vvages . 6. Ambicious gainsaying of the truth , illustrated by Comparison : with that of Core. The end of that : Perished in it as he did . 7. Riotousnes ; prooued by exampl● and instance from Loue-feasts , in which . 1. Sin : Fed themselues with neglect of the 〈◊〉 〈◊〉 2. Ground of it : vvithout feare , vz. of God. 3. Fruit of it : makes them spots in the●● 〈…〉 8. Vnprofitablenes in their places : Clowds vvithout vvater . 9. Vnconstancie : Carried about vvith euery vvinde , as light clowds . 10. Ba●renne● in themselues , illustrated by a comparison , and described by foure degrees of naughtines , vz. 1. Corrupt trees , that is , without good fruite , 2. Altogether fruitlesse , that is , vvithout any fruite . 3 Hopelesse of fruite : tvvice dead , that is , certainly . 4. Hopelesse of life it selfe : Plucked vp by the 〈◊〉 . 11. Impatience : raging vvaues of the Sea , foaming out their owne shame . 12. Vnstablenes in doctrine : vvandring starres . 13. Murmuring . 14. Complaining , which proceedes from Discontentment with their outward present estate . The frowardnes of their owne disposition . 15. VValking after their ovvne lusts . 16. Proud boasting . 17. Admiration of mens persons . 18. Couetousnes : for aduantage . 3. Conclusion , inserted in verses 13.14.15 . vz Therefore these seducers shall be destroyed . This conclusion is Propounded vers . 13. For vvhom is reserued black darknes . Confirmed vers . 14.15 . and that by an ancient testimonie , in it consider the 1. Author . Enoch not the fourth , but the seuenth from Adam Cains sonne ▪ of Seth. 2. Preface . He prophecied of such , saying . 3. The testimonie it self , wherein 1. The Lords comming to iudgement . 2. His iudgement being come , which is Generall , to iudge all 〈◊〉 Speciall Persons all 〈◊〉 Manner , 〈◊〉 conuince . 3. Cause of this iudgmēt 2. fold . Deedes described by Qualitie : 〈◊〉 Manner of 〈◊〉 vngodlily . Words set out by 2. properties . Cruell . Vttred 〈◊〉 him . i. 〈◊〉 3. An Apostolical testimonie that such there shuld be in it . 1. A preface : But ye beloued remember , &c. vers . 17. 2. The testimonie it selfe , and in it are two things . 1. The time when these wicked men shall abound : in the last times . 2. What manner of persons they shall be , described by two properties . 1. Mockers . 2. Fleshly , walking after their owne lusts . 3. The application of it to these persons , who are indeed 1. Mockers , common to makers of Sects . 2. Fleshly , hauing not the spirit . 4. A direction in some meanes tending to this maintenance of faith in 5. rules cōcerning 1. Faith , on which as vpon a foundation they must build vp themselues , inforced by A motiue : most holy faith . The meanes : praying in the Holy Ghost . 2 Loue of God , in which they must keepe themselues . 3. Hope : looking for the mercie of God , &c. and in it three things , the 1. Person on whom the Saints must waite by hope , vz. our Lord Iesus Chri●● 2. Thing for which they must waite , vz. Gods mercie in Christ. 3. End of their hope : Eternall life . 4. Christian meeknes in recouering weake offenders , in which consider the 1. Way to begin this recouerie : in putting difference . 2. Manner of performance : Haue compassion of some . 5. Christian seueritie in gaining of obstinate sinners : in it the 1. Rule it selfe : Others saue vvith feare . 2. Manner of it : Pulling them out of the fire . 3. Caueat for better obseruation of it : and hate euen the garment vvhich is spotted by the flesh . 3. Epilogue or conclusion , consisting on a praising of God : wherein three things . 1. Person praised : Christ Iesus . 2. Inducements mouing to praise him , drawne from 1. His power . Propounded here : To him which is able , &c. Amplified by foure effects . 1. Keeping the Saints that they fall not . 2. Presenting them faultlesse , that is , iustifying them . 3. Presenting them in the iudgement day before the presence of his glorie . 4. Possessing them with ioy euerlasting . 2. His wisedome : To God only wise . 3. The work of our redēption : our Sauiour . 3. Forme of praise , wherein foure things . 1 What things are ascribed to God , vz Glorie , maiestie , dominion , povver . 2. That these belong to Christ only . 3. The circumstance of time , novv and for euer . 4. The affection of the heart euer needfull in the worship of God : in the word , Amen . A GODLIE AND LEARNED EXPOSITION VPON THE EPISTLE OF IVDE , EXPLAINED IN PVBLIKE LECTVRES BY that reuerend man of God , M. WILLIAM PERKINS , and now published for the vse of the Church of God. Vers. 1. Iude ( or Iudas ) a seruant of Iesus Christ , and brother of Iames , to them which are called and sanctified of God the father , and reserued to Iesus Christ. THe generall ayme and scope of this Epistle , is partly to declare the dutie of all Christians , and partly to set out the corruptions of those , and these dayes and times ; in both which euery one may receiue edification , who are desirous either to follow the former , or auoid the latter . In which generall consideration , we are to note three things concerning this Epistle , before we come to shew the parts of it in particular . First the Authoritie , Secondly the Superscription , Thirdly the Argument or substance of it . First concerning the Authoritie , two questions are to be answered . The first question , whether this Epistle be canonicall scripture . And secondly , how we may know the certeinty of it . Concerning the former : Luther and others , who acknowledge it to be a profitable w●iting , denie it to be Canonicall scripture , and alleage foure reasons . First they say , Iude calleth himselfe a seruant of Iesus Christ , and not an Apostle , but all the new Testament was penned or approued by some Apostle . This hindreth not but that he was one of the Apostles , who also called themselues seruāts of Iesus Christ , as Paul Rom. 1.1 . and Peter , 2. Pet. 1.1 . Secondly , by this reason the Epistles to the Philip. and Philemon , as also of Iames , Iohn &c. might be reiected . Thirdly he calleth himselfe as much as an Apostle . Iude writeth of such things as the Apostles themselues had formerly foretolde , vers . 17. Therefore hee was no Apostle . Iude liued after the Apostles Paul and Peter , who with Iohn were the last of the Apostles , and liuing after their decease ( who were the principal ) might very wel put them in minde of those things they had foretolde . In the ninth verse , hee bringeth in a profane Author , concerning the strife and disputation betweene Michael the Archangell , and the diuell , about Moses body , which cannot be found in Canonical scripture ; as also of Enoch the seauenth from Adam , out of profane writers . By this reason , neither should the Epistle of Titus bee Scripture , seeing Paul makes mention of the profane Poet Epimenides , Titus 1.12 . nor the epistle to the Corinthes , where is brought in the speech of Menander , 1. Cor. 15.33 . nor the Actes of the Apostles : where Aratus the Poet is cited . Actes 17.21 . This Epistle is taken out of Saint Peter from whom this Author hath borrowed both the matter and manner . Therfore this Iude was no Apostle , but some scholler of theirs . If this were sufficient to proue this Epistle not authenticall , then the whole bookes of Samuel , the Kinges , and Chronicles should be cast out of the Canon by the same reason : which take the matter from Ciuill Chronicles : Now if it be lawfull to take matter out of Ciuill Chronicles , why may not one Scripture be taken out of another ? wee must therefore ( notwithstanding these weake allegations ) esteeme this Epistle to bee the Canonicall Scripture , and the eternall word of God , as our Church , and the Church in all ages hath receiued it . And now in the second place see how wee may come to be resolued that it is so to be allowed : which wee may in this resemblance . An Indenture betweene man and man is knowne to bee sufficient two waies . First by the matter and contentes therin , which plainly shewes an acte passed , and done : secondly , by adding and annexing thereunto certaine outward signes and testimonies , as the handes and seales of the parties , the handes and names of the witnesses corroborating and strengthening the same : the first is good in it selfe ( though not so confirmed to the parties ) without the second : but the second is nothing without the first : but if both th●se shall concurre and bee specified in the Indenture , then it is absolutely authenticall , both in it selfe , and vnto the parties . If this be applied to the scripture , it shall be apparant to bee no lesse ratified then such an Indenture . For first consider but the Contentes and matter it selfe of it , it will speake the certeinty and truth of it : read ouer the Epistle , you shall finde the whole matter agreed vpon by the Prophets and Apostles : and for the testimonie , the Catholike and common consent of the Church , or greatest part since the Apostles dayes , hath set to her hand and seale that it is the truth of God , no lesse assured then other bookes of the Canon : which assent of the church , though it cannot make vs , yet may moue vs accordinglie to entertayne it . Besides , if we consider the endes , as also the effects of this scripture ( which are the same with any part of the Canonicall ) wee cannot but confesse that it is the holy and sacred truth of God , all of it conspiring with all the other to the aduancing of Gods glorie , and furthering of mans saluation . So much of the authoritie of this Epistle . The second point is the Superscription , which is in these words : The Catholique Epistle of Iude. This title seemes to bee prefixed rather by some Scribe afterwards , then by Iude himselfe : first because this title ( Catholique ) was not heard of in the Church whilest the Apostles liued ; so as it is not so ancient as the Epistle . Secondly the title seemes to bee vnfit for this and other Epistles intitled after the same manner , and may be well forborne ; as the Epistles of Peter are called Canonicall , which are no more Canonicall then others . Thirdly , most of the Post-scripts are vncerteine , if not false : as of that after the second Epistle to Timothie : in which Timothie is called an elect Bishop of Ephesus , and yet commaunded to doe the worke of an Euangelist , 2. Timoth. 4.5 . which cannot stand together , to be the Bishop of one place , and also vniuersally to preach vnto the whole world following the Apostles , as the Euangelistes duty was : and so of others . This title then was not added by the Apostle , but by some Scribe that copied out the Epistle : it is not therefore holy Scripture as the Epistle is . The third point concerning the Epistle in generall , is the argument : which doth exhort all Christians to constancie and perseuerance in their profession of the Gospell . Secondly , to beware and take heede of false teachers , and deceiuers which craftely creepe in amongst them : And thirdly these deceiuers are liuely set out in their colours ; and with them their destruction . Now concerning the Epistle it selfe , and the speciall partes of it . Of it there be three partes : first a Salutation in the 1. and 2. verses : Secondlie an Exhortation , from the 3. verse , to the end of the 23. Thirdly , a Conclusion , from that to the end of the Chapter . In the Salutation consider three thinges . First the person that wrote this Epistle : Iude. Secondly , the persons to whom hee wrote : to those which were called , sanctified of God the father , and reserued to Iesus Christ. Thirdly the Prayer , ordinarie in Apostolicall salutations : mercie vnto you , &c. Concerning the first , namely the writer of this Epistle , obserue three thinges , first his name , Iude , secondly his office , a seruant of Iesus Christ. Thirdly his Allyance , and brother-hood , being of the kindred of Christ himselfe . First of his name , Iude or Iudas , which was the name of two of the Disciples of Christ : the first was Iudas the sonne of Alpheus , the brother of Iames , and so neare allyed vnto Christ ; who was the writer of this Epistle . The other was Iudas Iscariot , or Iudas the traytor the sonne of Simon who could not write this Epistle because he died before Christ. In this name consider two thinges . First the occasion of it , and secondly the varietie of his name . The occasion of this name is set downe with the reason of it in the 29. of Gen. 35. When Leah had borne three sonnes vnto Iacob , shee conceiued againe and bare a fourth sonne , saying , Now I will praise the Lord , therefore shee called his name Iudah , which signifieth praise or confession : so no doubt did Alpheus the father of this Iude at his birth giue him such a name as might moue not only himselfe but his child after him to thankfulnes and confession of Gods goodnes . So ought euery father in imposing his childrens names with Alpheus , and euery mother with Leah make such choice of names as themselues and their children may bee put in minde , yea , and stirred vp to good duties , euen so often as they shal heare or remember their own names . The second point in this name is the variety of the names of Iude , hee was called Thaddeus , Mark. 3.18 : and Lebbeus , Matth. 10.3 : all which signifie the same thin , gand all put in minde of the same dutie . Here two Questions may bee asked . First why was he called by so many names ? Some thinke he had all these names giuen him by the people and multitude , as signifying all one thing : others ( which is more probable ) that hee was thus called by the Apostles themselues rather then by his owne name , that the horrible fact of Iudas in betraying his Maister should bee vtterly with his name forgotten . A second question is , whether may a man change his name , or no ? If the change thereof be no preiuidce to any man ; much lesse hurtefull to the Church or common-welth , nor offendeth the faithfull , but wholy tendeth to the glory of God , and good of men , it may be altred and changed : As Saul a great persecutor , being called to be a publisher and Patron of the Gospell , changed his name into Paul : as also Salomon was at the first called by his Mother Iedidiah : Peter , at first called Simon Bariones , Christ afterwards gaue him a new name , and he accepted it . Yet hence the too common practise of the world cannot bee warranted , who for fraud and deceite doe alter their names : which when it is not intended may warrantably bee done : as in time of persecution in the raigne of King Edward the 6. Bucer changed his name , and both called himselfe , and suffered others to call him Aretius Felinus : so did diuerse other worthie men in those dayes seeking no other then the glory of God , and good of the Church in their owne saftie : and that the Papists not knowing their names might reade their writinges without preiudice . The second thing in the person writing , is his office : being called [ a seruant of Iesus Christ ] which is not so generallie to be vnderstood as ment of euery professor of Christ and beleeuer , who is a seruant of the Lord Iesus : but of a speciall seruice , namely of Apostleship , to which he was deputed . Wherein consider two thinges . First , that he was called to bee an Apostle and seruant of Christ to plant the Church of the Gentiles : Secondly , that he did faithfully execute his function , and performed his seruice . First he pleades his calling ; for two causes : first in regard of others , and secondly in respect of himselfe . First that his doctrine might with more attention , and reuerence be receiued of others , seeing he run not vnsent but was called , and that to an Apostleship ; and therefore he spake not of himselfe , but whollie and immediately directed by God. Secondly for the confirming and comforting of himselfe , that the Lord who had called him would stand by him , both in protecting his person , and prospering his worke in his hand . Vse . Seeing the Apostle Iude before he writeth laieth down his calling ; so ought all Ministers to make their calling the foundation of all their proceedings , containing themselues within the compasse thereof , euen as they are to teach the same dutie vnto all sortes of men , that they tempt not the Lord , by passing the bonds and limites of their calling . Secondly , in that Iude , though he was of the same Tribe , yea of neare allyance vnto Christ , yet hee passeth by all these respectes which hee might haue stood vpon , and contenteth himselfe with the title of a [ seruant of Christ : ] We learne to make more account , and esteeme it a greater priuiledge to be a seruant of Iesus Christ , than to bee of the kindred of Kinges , and allyed to the greatest Monarchs of the world : Christ himselfe shewes vs what kindred should take vp our chiefe delight , when hee turned himselfe from his Mother , and Brethren , and beholding his hearers said , those were his mother , sisters and brethren that heare the word of God , and keepe it : this alliance in the faith was neerer and dearer vnto him then that in the flesh . If then thou standest vpon thy preferment , striue to be the seruant of Christ , which is more honorable then to be the sonne of a King , to be a follower of Chist , is more then to goe before the Rulers of the earth . But if thou aske how shall I come to this preferment ? Himselfe answereth thee , thou must giue vp thy selfe to heare his word and doe it , that is , learne to know , and obey his will , this is the maine dutie of a seruant , endeuour to please the Lord in keeping faith and good conscience thou art in the way of preferment , and art admitted a seruant of Christ. Thirdly : If wee bee admitted the seruantes and followers of Christ , wee must serue no other Maister , but keepe our selues from being intangled either with the offences , or affairs of the world , as to be vassals thereto : no man can serue two , much lesse more Maisters of such contrarie commaundes . Let none pretend to bee the seruant of Christ , who by louing pleasure more thē God , or seeking earth more then heauen , disgrace such a profession . The third thing in the person writing , is the allyance [ Brother of Iames ] of which name there were two , first , Iames the son of Zebedeus , whose death is mentioned in the 12. of the Actes by Herod : the second was the son of Alpheus , here mentioned : First , that he might distinguish himselfe from the other Iudas the traytour . Secondly , that he might winne further credit and attention to his doctrine , seeing hee was no vnknowne person , but one that came of the worthiest stock that was vpon the face of the earth ; and for this cause hee mentioneth his brother Iames , who was better knowne , as being the President of the Councell at Ierusalem and a choise pillar of the Church in his time , Act. 15.13 : not to credit himselfe , but this Scripture ( which otherwise is in it selfe sufficiently powerful ) by the mention of him . Now followes the second thing in the Salutation : that is , the person to whom Iude wrote , in these words [ vnto those who are called , and sanctified by God the father , and preserued by Iesus Christ ] it is , the militant Catholique Church , which is liuelie described to be the number of beleeuers dispersed thorough the face of the whole world ; who are effectually called , and sanctified and preserued vnto life euerlasting : Out of which description note : First , who and what they bee that are members of this Church : namely no wicked or profane persons , but onely the elect , such as are chosen vnto life euerlasting , who after receiue their calling vnto holines , and therein are assuredly preserued vnto life ▪ which priuiledges no wicked person , no vnrepentant sinner can be partaker of , but onely the Church of the first borne , as in Heb. the 12 ; whose names are written in the booke of life , and who receiue daily spirituall increase : for howsoeuer in the Catholike Church there be two sorts of men professing religion : the one , of them that do vnfainedly beleeue , and are sanctified ; the other , of them who make a shew of faith , but indeede beleeue not , but remaine in their sinnes : of the former doth the Catholike Church consist , and not of the latter , who are no members s●t into the head of this body , though they may seeme so to bee . Secondly , this confuteth the Romish Church , who teach and hold that a reprobate may be a member of this Church . Thirdly , that none can bee the head of this Church and Catholique congregation but onely Christ , for he only knoweth them , who and where they be thorough the face of the whole earth : not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God. Fourthly , that this Catholique Church is inuisible and cannot by the eie of flesh be discerned ; for what eye ( except of faith ) can see or discerne the depth of Gods election or whom he hath effectually called ? yea and who can infalliblie determine of the things that are within a man ? and therefore this is a matter of faith , not of sense , an Article of our beleefe , not the obiect of our sight , seeing faith is an euidence of thinges not seene : which againe ouerthroweth that Romish doctrine , which teacheth that the Catholike Church is visible and apparent vpon earth , and so destroy that Article of our faith . Fiftly , that this Catholike Church being preserued by God the Father to life euerlasting , cannot vtterly perish and bee dissolued : all other congregations and particular Churches being mixed , and the greatest part not predestinate may faile , yet this cannot be ouercome , Rom. 11.7 . this election of God shall obtaine , though the rest be hardened . The gates of hell shall not preuaile against the faith of the Church , because faithfull and true is hee that hath spoken , and who will preserue in this Church a succession of wholsome and sound doctrine , and heauen and earth shall be sooner dissolued , than on iote of the same shall faile and perish . But though that faile not , the Church may fall from that , and so faile . That particular Churches , and of them the most famous , haue been ruined , yea and fallen away , and so may doe , is euident by the Churches of Ephesus , Corinth , Galatia , &c. and no maruell , seeing these consisted euer of mixed persons , but the Catholique Church consisting onelie of a number elected and called , though it also ( not being as yet without wrinkle ) may erre and faile in some smaller points : yet being preserued by God to life , cannot possibly faile in the maine and foundation . This doctrine affordeth strong consolation to the elect of God , both in regard of their frequent falles and infirmities , whereby they might feare to cast themselues quite out of fauor ; as also in regard of the manifold assaultes , and bickerings , which in the world they doe and shall endure , whereby they might seeme to the outward veiw to perish : yet the truth is , neither of both need so dismay them , but that their faith and hope may still bee reuiued and strengthened , seeing they are preserued to saluation . Sixtly , here are better notes of a true Church then the Papistes Antiquity , Succession , Multitude , &c. which can bee no notes . Frst for Antiquitie : in the beginning was a true Church , but no Antiquitie . Secondly , succession failes : for what men soeuer are called and sanctified , are the Church : Thirdly , multitude no note : for if there be a calling and sanctification of men , there is a Church , be there many or few : But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles , and obedience thereunto , proceeding forward in sanctification , euen vntill death ; without which notes none can truly say they are of the Catholique Church ▪ By which we may know the Church of England to be the true visible Church of God , called and sanctified in the truth , Ioh. 8.31 . Now to proceede , wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting : And first of the calling mentioned ; which is a worke of God , who of his meere fauour and grace calleth vile and miserable men out of the world , and inuiteth them to life euerlasting : to vnderstand which we must know that the calling of God is two fold . The first is generall , when God calles a whole Nation , kingdome , and countrie , that is , when hee offers them saluation in the meanes ; as when hee sends his word amongst them , affordes them the Sacraments to seale the Couenant , giue● leaue to approch him in prayer , and all this in the Ministrie of men , that man might call man ▪ yea when hee vouchsafeth priuate meanes farre inferior to the former , yet often seruing for a generall calling , a● is the reading of the Scriptures , yea of mens writings , and some time report● , as in Rahab● example , and the woman of Samaria ; by these meanes the Lord generally calleth men , offering , but often not giuing grace offered , in great iudgement turning away from a froward people . If God offer , but giue not grace , it is a deluding of men : No , for first a man was once able to receiue it : secondly , hereby hee maketh them without execuse whom he will destroy : thirdly , hereby he keepes the wicked in outward order . Vse : Considering to be called of God is the first step to life euerlasting , and we in this Church of England are thus called , it remaines that euery man should answere this calling . How shall this be done ? Frame thy heart to answere God , as Dauid did when God bad him seeke his face : Thy face O Lord will I seeke : see also Marke 9.23.24 . of the father of the possessed child , and Psal. 40.6.7 . whē Dauids eare was pearced , hee answered : Lord I come : this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry . The second calling is more speciall , when grace is not only offered , but giuen also by God , thorough the effectuall working of his spirit in our hearts : which is the beginning of grace in vs , hee himselfe laying the first foundation of it : by giuing power to receiue the word , to mingle it with faith , and bring forth the fruites of new obedience ; for the better conceiuing of the nature of it consider sixe pointes . First the ground and foundation of it , namely Gods eternall free election of vs vnto life euerlasting , as 2. Tim. 1.9 . when I say free , I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe , as not of works , saith Paul , least any should boast ; but also placing the ground of all our good out of our selues in the counsell of God , which the Apostle calles his good purpose , Rom. 8.28 : yea to shew the freenes of this grace , it is thence denominated and called the election of grace . Secondly the meanes of this calling , which in the Lords hands are diuers ; whereof some prepare to calling , othersome are instruments of it : as first the reading of the Scriptures , seruing to bege●● generall historicall faith . Secondly , afflictions in bodie , goods , name , friends or otherwise tending to humble a man and prepare his heart as soft ground . Thirdly , the denouncing of Gods iudgements , and threats of the law which sends to hell , but giues no grace : these are generall preparatiues : others are instruments to effect inward calling , as the preaching of the glad tidings of the Gospell , which is the most principall and effectuall meanes of this speciall and effectuall vocation : and to this Paul ascribes it , as 2. Thess. 2.14 . whereunto he called you by our Gospell : that this is true , consider a two fold worke of this Ministerie , when it is powerfully applied to the hearts of men . First it openeth the very heart of a man , and laies him out to the beholding of himselfe , shewing him that by his detestable sins he hath made himselfe more vgly in Gods eyes than any Toade can be in mans : whereby he is prepared not to lie asleep in this estate , but vnto the second worke , which is to apprehend and applie the blood and merits of Christ ( exhibited in the Gospell ) for the washing and bathing of his sinfull soule , that so he may be saued from wrath . Thirdly , the persons that are called : those are mentioned , Rom. 30. namely those whom hee had before predestinate , those he called : which seemes to be expounded in Acts 13.48 . So many as were ordained to life euerlasting beleeued , that is , were called vnto the faith : all therefore are not called . It pleaseth some to teach another doctrine , namely that God for his part calls all men effectually , and giues them a power to beleeue if they will ; but the difference , say they , is in the will of man ; to prooue which they bring this comparison : The Sunne shines on waxe and clay equally , the waxe is softned , but the clay is hardened . But this is not true out of the Scriptures : for it is not giuen to all to vnderstand the mysteries of the kingdome , Matth. 13.11 . these things are hid from most of the wise of the world , and reueiled vnto babes , Matth. 11.25 . Knowledge is giuen to some , not to others , and consequently faith : for they which haue not knowne cannot beleeue . Fourthly , the time of this calling . The particular time of any mans calling is not reueiled , but laid vp in the secret counsell of God , in whose hands times and seasons are : yet the extent of the time is large enough though stinted , euen the time of this life , some at the sixt houre , some at the ninth , and others at the eleuenth , &c. but not after , because that then all means of calling men cease . Now because men know not the date of their daies , it behoues them out of hand to striue to enter , not to deferre from day to day , alleaging that some are called at the twelfth houre , but accept of the Lords call while it is yet the acceptable time . If the Lord now say , Seeke my face , let thy heart answere as an eccho which ●akes the word out of the mouth , thy face O Lord I will seeke , Psalm . 27.8 . such a pleasant harmonie God is delighted with . If he say ( as the Prophet speaketh ) Behold now my people , they are presently readie to answere : Behold now our God ; and the rather because the Lord will be free , and not stinted by thee , that either he should call thee in thy crooked yeeres , or not at all : he will not be prescribed vnto extraordinarily to call thee at the twelfth houre , as he did the theefe on the crosse , when thou howlest vpon the bed of thy sorrow , and gaspest vpon thy death-bed . Therefore while it is called to day let vs heare the voyce , and harden our hearts no more . Fiftly , wherein doth this effectuall calling stand ? Both in the outward and inward calling , because the former is often in the meanes giuen to Nations people , men , at least to make them without all excuse : but the second being secret and inward , whereby the Lord makes a mans heart inwardly answere the outward calling , possesseth him with a willing mind stedfastly to beleeue in the Lord Iesus , and with an endeuour to please the Lord in all things : thus is the heart pearced , Psal. 40.6 . the heart of stone changed into an hart of flesh , that is , made tractable and pliable , Ezech. 11.19 . and an heart which is a sacrifice accepted of God ; such an hart was Lydia● , Act. 16.15 . when God had opened it , it was heedfull and attentiue to the words of Paul : this hart can rellish the sweete promises of the Gospell , and no other . Sixtly , the excellencie of this calling : which wee shall perceiue by these considerations . First , in that it is a great work , as was the creation of man at the first , Rom. 4.18 : so the Apostle maketh it , 2. Cor. 4.6 . he that at the beginning called light out of darknes , the same hath shined in our hearts , &c. that as God cals the first time and dead creatures come foorth to life : so with no lesse powerfull voyce the Lord cals the second time the heart of man dead in sinne , and it is quickened with the life of God. Secondly , this effectuall calling goes beyond the worke of our creation : for here a man is taken out of the first Adam , and set into the second , and at the same instant power is giuen to beleeue , being in time both together , though in order faith is first , and then ingrafting , wherein is not onely a bare priuation as in the creation when God called things that were not , as though they were : but here is a plaine resistance and rebellion , God calling not onely things that are not , but things that would not and refuse to be . Thus to raise a man out of the blood of Christ , is more than to raise Eue out of Adams side ▪ to raise a dead soule from the death of sinne farre more glorious and powerfull , than to raise a dead bodie from bodily death ; to raise a man to supernaturall life , farre greater than to a naturall onely . Thirdly , this calling ratifies all our couenants with God. Men in their Baptisme enter couenant with God , but often start from it , and will not stand to it , so as the couenant is onely made : but when as a man is effectually called , the couenant is not onely made but truly accomplished , and that on mans part . Vse . Seeing we are called of God himselfe in the ministerie of the word , ( for Paul calles it , Phil. 3.14 . an high calling ) we must labour to ioyne the inward calling with it which is higher than that , by hauing first a griefe because we cannot beleeue : secondly , a readie mind : thirdly , an endeuour to beleeue : fourthly , a sorrow because we beleeue no more , and faile so much in the seruice of God ; which if we want we must labour for thē ; and if wee haue them , be thankfull vnto God for them . 2. Vse . Learne the dutie laid downe by the Apostle , Ephes. 4.1 . that we should walke worthie of our calling . To doe which , first we must looke that we frame our liues holily , being holy in our whole conuersation , as he that hath called vs is holie . Secondly , there must be the same end of our liues which is of Gods calling , that is , to bring vs to heauen . The end of our being in the world is to be called out of the world , and ( as Abraham ) to obey God , as looking for a citie in heauen not made with hands . Now we proceede to the second step of life eternall , which is sanctification : this name is taken from the Latins , and by it is vnderstood Regeneration , renouation , new creation , and to be sanctified is to be made holie and be borne anew . That wee the better know this grace consider sundrie points . First , what sanctification is : It is an inward change of a man iustified , whereby the image of God is restored in him . For the opening of which description marke that first I call it a change of a man , to put a difference betweene it and ciuill conuersation , which is a gift of God likewise as this is , but farre different from it ; because this onely restraineth the corruption of the heart , whereas sanctification reneweth the heart : and thus the gifts of God are of two sorts : first , restraining , which doe keepe in the wickednes of the heart , such as are all ciuill vertues . Secondly , renuing or altering the minde , which not only represseth but abolisheth corruption ; of this kinde is sanctification . Secondly , I call it an inward change , namely in the minde , will , affections , as working vpon the inward corruptions and lusts of the heart : to distinguish it from outward sanctification which a wicked man may haue , whereby he reformeth his outward man and cariage by the ministerie of the word , such are they whom the Apostle speakes of , Heb. 10.27 . which tread vnder their feet● the blood of Christ , whereby they were sanctified , namely externally : this is of another kinde working the inward change of the heart . Thirdly , I adde of a man iustified : for two causes : first , to shew that iustification and sanctification are two diuers gifts of God , and their difference may appeare in three things : first , in that iustification is out of a man ; sanctification is within him . Secondly , iustification absolues a sinner , and makes him stand righteous at the barre of Gods iudgement ; sanctification cannot doe this . Thirdly , iustification brings peace of conscience ; so doth not sanctification , but followeth that peace . Thus the Apostle hath them distinct , 1. Cor. 6.11 . Ye are washed , ye are iustified and sanctified : as also 1. Cor. 1.30 . Christ is made to vs righteousnes and sanctification . Secondly , because iustification goes with sanctification , though iustification be before in nature , yet they are wrought at the same time . For when God accepts a mans person , then is hee made iust , who is also sanctified . Fourthly , I say the image of God is hereby restored , the which that we may know wherein it consisteth , consider the three-folde estate of man ; the first of innocencie , the second after the fall , and the third vnder Christ. First , in innocencie man had three things : first , substance of bodie & soule : secondly , the faculties of soule , as reason and vnderstanding : thirdly , the image of God standing in the conformitie of the whole man , to the will of God. Secondly , in the state after the fall man hath two of these : first , substance of bodie and soule : secondly , faculties as before . But the third is wanting , standing in righteousnesse and holinesse , and in stead of it is found in euery man original sinne , which distempereth and disordereth the whole man , his minde , will and affections , and carrieth him against the will of God. In the third condition vnder Christ wee haue three things : first , substance of bodie and soule : secondly , faculties of the reasonable soule : thirdly , a new created holines and righteousnesse , before lost , but now restored by grace aboue nature ; and this is a renewed conformitie to the will of God , and the image of God againe restored . Where note that sanctification is such a gift of God , as changeth the man , not the substance of the bodie , or the faculties of the soule , but the corruption , disorder and sinfulnes of man ; it rectifieth , but abolisheth not affections : if a man be of sad disposition , it neither increaseth nor taketh away , but moderates his sorrow , and keepes it in order : so if a man bee of a merrie disposition , it depriues him not of his mirth , but corrects it , that it exceede not : so in Choler and other complexions . Then those that feare to labour in their sanctification , because then they must be solitarie , sad , and cannot be merrie , and those that thus obiect against those who endeuour ouer their owne reformation , may see themselues deceiued , seeing it onely tempereth the affections to such moderation as becommeth holines . The second point is : Whence haue we our sanctification ? whether from our parents , or from what originall ? No , it cannot flow from the parents , no although they be holy ; * Iob. 1.13 . the new birth is not of blood , nor the will of flesh , nor of man : for parents must bee considered two waies : first , as they are men , children of Adam . Thus they bring their children , and conuey no more to their children than Adam did , which is nature , together with the corruption of it . Holy parents haue no sinne , for it is mortified in them , therefore they cannot deriue it to their children ? Notwithstanding their sanctification they conuey the nature and sinne of Adam : which comes thus to passe . God in the beginning gaue this law , that whatsoeuer Adam receiued , he should receiue it for himselfe and his posteritie ; and whatsoeuer he lost , he should lose from himselfe and all his posteritie : by vertue of which law parents sanctified bring foorth children vnsanctified , which may appeare by this cōparison . Take wheate , make it as cleane as you can , sow it , and it will come vp not as it was sowen , but in stalke blade and eare , and it brings vp as much chaffe as euer it did , though none were sowen with it ; what is the reason hereof but onely the order set in nature by God at the first ? So parents , let them be neuer so holie , by vertue of the former lawe bring foorth vnholie children . Secondly , parents must be considered as holy men , sonnes of the second Adam by a second birth : and thus they produce not their children , nor deriue their holines into them , although their holinesse may be a meanes to bring them within the Couenant . Whence note that the soule of the child is not deriued frō the soule of the father , as the body is frō his body , for then shuld they haue the same properties with the soule of the parents : so euery regenerate man should deriue a regenerate soule vnto the infant , which is false not onely in many examples , but in that originall sinne infecteth euery infants soule , aswell of the beleeuing as vnbeleeuing parent . But if sanctification be not from the parent , whence is it ? From Christ , who is made of God vnto vs sanctification , 1. Cor. 1.30 . 1. Coloss. 22. In him are hid all the treasures of it , of whose fulnes we receiue grace for grace , 1. Ioh. 16. wherein two further points are to be knowne : first , what thing in Christ is the roote of our sanctification : namely Christ his holines as he is man , euen as Adams vnrighteousnes is the roote of our corruption . Secondly , that seeing he is the root of our sanctification , it is necessarie there be a coniunction and vnion betweene him and vs , before we can partake of his holines , and it is the bond of faith which knits vs as members vnto him the head : in which regard the Apostle saith , he is made of God our sanctification , 1. Cor. 1.30 . that is , the roote and author of it . A third point is , the measure of our sanctification , which is but in part giuen vs in this life , the most regenerate man being partly flesh and partly spirit , appearing in this comparison : Take a vessell full of water , let a portion be taken out and an equall portion of hot water put in , it become● luke-warme all of it , partly hote and partly cold : euen so euery man is a vessell of water filled with corruption to the brim , if a part of his corruption be taken away , and a proportionall part of holines put in stead of it , the whole man becomes partly holy , partly vnholy : of which wee haue an example in Moses , Num. 20.8.9 . who in smiting the rock so as the water gushed out , bewrayed the mixture of faith with vnbeleefe in the same action ; he takes the staffe , therein he obeyed God ; but he strikes the Rocke twice , being commanded only to speake to it , and therein he disobeyed , for which the Lord was angrie . A fourth point is , touching the parts of sanctification , which may be diuided two waies : first it is diuided into mortification and viuification . Mortification is a part of sanctification , whereby the power , tyrannie and strength of originall sinne is weakned , and also by little and little abolished , which be cōsidered to be not in one part onely , but throughout ; so as when one part of originall sinne decaieth , so doth also the rest , the ground of which is the vertue and efficacie of Christs death : which if any aske what it is , and what power it can haue since it is ended : I answere , it is that power of his Godhead whereby on the crosse hee sust●ined his Manhood , and so made his death a satisfaction to the iustice of God for mans sinne . It will be further asked , how come we to be partakers of this vertue of Christs death , and to feele the power of it in our hearts ? So soone as any man by faith begins to be vnited vnto Christ , his death is applied vnto him , so that by meanes of our coniunction with Christ , we as truly partake of that power of his , as he himselfe was on the crosse susteined by it : then he feeles sin wounded in him and dying dailie , to which hee cannot liue as before . The second part of sanctification , is viuification , or quickning , and it is when Christ dwels and raignes in our hearts by his spirit ; so as we can say , we henceforth liue not , but Christ in vs : the foundation of which is the vertue of Christs resurrection : which is nothing else but the power of his Godhead raising his Manhood , and freeing him from the punishment and tyrannie of our sinnes : this power is conueied from him vnto all his members , who being mystically conioyned with him , are thereby raised from the graue of their sinnes . The second diuision is taken from the faculties of man : which are seauen in number : 1. The Minde : 2. Memorie : 3. Conscience : 4. Will : 5. Affections : 6. Appetite : 7. The life it selfe . In all which this grace of God must appeare . 1 The Minde is that part of man which frameth the reason : this Paul calleth Ephes . 4.5 . the spirit of our minde , which must be renewed ; the sanctification of which is called , Reu. 3. the eye salue ; it is a grace cleering the darke minde and dimme vnderstanding : containing in it these three things . First , sauing knowledge , 1. Cor. 2.12 . whereby we know the things giuen vs of God. Some will say , what be they ? Ans. This knowledge may be referred to two heads . The first is the knowledge of God. The second is the knowledge of our selues . The former of these hath two branches : first , that knowledge of the true God , which is life euerlasting , Ioh. 17.3 . Secondly , to know the mercie of God in Christ to my selfe in particular , Ephes. 3.18 . This is to know the height , length , and depth of the loue of God to me in special ; as that God the Father is my father ; God the Sonne my Sauiour ; God the holy Ghost my Sanctifier : this is the sauing knogledge of God. The second head of this sauing knowledge is to know a mans selfe , when hee sees the secret corruptions of his heart against the first and second Table , to see and to feele this is a worke of grace , and an argument of an heauenlie light enlightening the soule . The second thing in the sanctification of the minde is ( after the knowledge of these ) to approoue the things of God : that is , to minde and meditate on things spirituall , Rom. 8.5 . to sauour the things of the spirit , namely things pertaining to the kingdome of God. Contrarie to the practise of them whose glory is their shame , yea whose end is damnation , Phil. 3.19 . who minde earthly things . The third thing is a setled purpose in the minde , not to offend God in any thing , but to endeuour the doing of his will , and the pleasing of him in al things ▪ this is called the turning of the mind , and is the substance of true repentance . 2 The Memorie : the sanctification of it , is an aptnes by grace to keepe good things , specially the doctrine of saluation , by which Dauid was preserued from sinning , Psal. 119.11 : and Mary pondred things concerning Christ , and laid them vp in her heart , Luk. 2.15 . 3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned , and that hee preserueth in his heart a care to please God , 2. Cor. 1.12 . This testimonie was Pauls reioycing : and Hezekias comfort on his death-bed was the testimonie of his conscience of his vpright walking before God : yea this conscience is apt also to checke and curb vs when wee encline to euill : so Dauid saith , Psal. 16. his r●ines did correct him in the night season : and to stirre vs vp to good , as the voyce behind vs saying ; Here is the way , walke in it , Esay 30.21 . 4 The Will is sanctified when God giues grace truly to will good ; as to beleeue , feare , obey God ; when a man can say , that though he finde not to performe that which is good , yet to will good is present with him , Rom. 7.18 . This is much accepted of God : for where the minde and other faculties faile in their dutie , then comes this will and supplies their want ; which being willing to doe much more then it can , the Lord of his mercie accepts it for the deede it selfe . 5 For the Affections , some of them concerne God , some our Neighbour , and some our selues . Sanctified affections concerning God are first fe●re of God , when a man stands in awe of Gods presence , and in regard of his Commandements . Secondly , a contentment and quietnes of minde in all conditions of life , when a man at all times can submit his will vnto the will of God , Iob 1. The Lord hath giuen and taken away , blessed be his name : and Dauid , Psal. 39.2 . I held my tongue and said nothing , because thou Lord didst it . Thirdly , loue to God in Christ , and to Christ in man , 2. Cor. 5.14 . Rom. 9.3 . Fourthly , an high estimation of Christ and his blood aboue all things in the world : Philip. 3.8 . I count all things d●ng for Christ. Secondly , the affections towards our Neighbour is to loue him , because hee is Gods childe in my iudgement , 1. Epist. Ioh. 3.14 . and in Christ my brother . Thirdly , concerning our selues , to haue a base estimation of our selues in regard of our knowne sinnes and corruptions : Paul cried out that he was the head of all sinners : so the prodigall sonne ; I am not worthie to call thee father : Dauid , Haue mercie on me according to the multitude of thy mercie . 6 The sanctification of Appetite stands in the holie ordering of our desires in meate , drinke , apparell , riches , &c. and in the practise of three maine vertues : first , Sobrietie : secondly , Chastitie : thirdly , Contentation : by which the appetite must be gouerned . 7 Sanctification of life stands principally in three things : first , in an endeuour to doe the will of God , that herein wee may testifie our thankfulnes . Secondly , in testifying our loue to God in man. Thirdly , in deniall of our selues : which is , first , when wee hold God to be wiser than we a●● , that so wee should be both directed and disposed of by him . Secondly , when wee account him more carefull for vs , than we our selues can be , and so rest well satisfied with what condition of life so euer he sets vs in . Thus are we to practise this grace through our whole conuersation : for wee may not measure it , nor iudge of it by one action good or bad ; but looke to the whole course of life , if that be good , the heart is sanctified . The fifth point is , how sanctification is here ascribed to God the Father , seeing all outward workes are common to the whole Trinitie . Ans. Sanctification is attributed and that truly to all the three persons , who haue all stroke in the worke of it , but diuersly . The Sonne sanctifieth by meriting sanctification ; the holy Spirit sanctifieth by working it , and by creating the new heart ; the Father sanctifieth , by sending his sonne to merit , and giuing his spirit to work it . And here the worke is thus ascribed vnto him , as being the ground and first author of it . Vse . Labour for the speciall grace of God. The meanes wee are to vse is laid down in Rom. 6.1 . to the 14 verse , namely , to beleeue that we were crucified with Christ , buried with him , yea and rose againe with him ; because he was vpon the crosse , in the graue , as also in rising from thence in our stead and roome , sustaining our persons vpon him : this is the foundation of our holinesse . Some will aske how this can be a ground of our holines ? I make it plaine in this comparison : As a Traitour arraigned , and hanged according to law , is then freed from his fact , the Iudge ceaseth to punish him , and he ceaseth to be a Traitour , committeth no more misdemeanour : so the sinner being arraigned at the barre of Gods iustice , and attainted of high treason , is according to Gods law condemned and executed in Christs condemnation and execution , is now as a dead man vnto sinne , and cannot thencefoorth liue thereunto any more . Now followes the third degree of life eternal , in these words [ and reserued to Iesus Christ. ] The meaning of which words is plaine in the 1. Epist. of Peter , the 1.5 : where he saith , that the elect are kept by the power of God vnto saluation : in the adding of which words to the former , wee are taught that with the gifts of true faith , calling and sanctification , is ioyned vnseparably the grace of perseuerance vnto the end : of which truth we will consider foure maine grounds . The first ground is , the election of God : that is , his decree wherby he setteth some apart to life . This decree is as vnchangeable as God himselfe is ; and as election is vnchangeable , so is the fruite of it in vs , in respect of the ground : and hence followeth it that faith and sanctification are vnchangeable , Rom. 8.3 : the predestinate are glorified , Matth. 24.24 . the exception sheweth it impossible the elect should be deceiued . The second ground is the promise of God in the Euangelicall couenant , which is largely propounded in Ierem. 32.40 . where is promise made of two things : first , the Lord promiseth that he will not turne from them to doe them good , which is a promise of eternall mercie , shewing the pardon of sinne , being once giuen , is giuen for euer . Secondly , that he will put his feare into their hearts , there is promised continuance of faith and sanctification , for they shall not depart from it . The third ground , is the office of Christ : in it consider first his Priesthood , secondly his kingly office . First , he was a Priest , partly to offer sacrifice ▪ partly to make intercession for euery beleeuer : so hee did for Peter , Luk. 22.32 . that his faith might not fa●●● , and not onely for him , but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples , and not for them onely , but for all beleeuers through their word . The same request is in that Chapter repeated thrice . Secondly for his kingdome ; as he is the head of his Church , his office is 1. to keepe all that are giuen him vnto life , Ioh. 10.28 . I giue vnto them life : and none can plucke them out of my hands . 2. To giue spirituall life to his members , Rom. 6.8.9 . If Christ the head died but once , and liueth for euer , then all his members die but once to sin , and after alwaies liue to righteousnes : for this life admits of no corruption neither in nor out of temptation . The fourth ground is the qualitie of grace , as of faith , sanctification , &c. whose nature is to endure to life euerlasting : for he that once beleeues , remaines euer a beleeuer , 1. Ioh. 3.9 . He that is borne of God sinneth not , because the seed● remaineth in him . Now if that remaine whereby he is borne of God , himselfe must also still remaine borne of God : vpon which foure grounds we may perswade our selues of the gift of perseuerance . It is alleaged , nothing is vnchangeable but God , and therefore grace is changeable . Euery gift is changeable in it selfe , so man in himselfe considered may fall away : but God hath promised a second grace confirming the first , by vertue whereof a man cannot fall away . It will be further said , that the child of God when he falleth into a grieuous sin , ( as Dauid did ) is guiltie of death , and therfore is not iustified , and consequently falleth away . When Dauid fell hee was guiltie of death but onely in regard of that sinne into which he was now fallen , all his former sinnes being pardoned : yea that sin also was pardoned ( though not actually to him before his repentance ) yet in Gods counsell ; so as that sinne being on Gods part pardoned , he remaines still in the fauour of God. But in time of persecution many fall away . If any fall quite away they neuer had true faith : which stands in three things : 1. Knowledge : 2. Assent : 3. Apprehension of Christ. The two former they might haue , but the third was wanting vnto them . Againe , those that fall off in persecution , if they haue true faith they fall not wholy , because the seed of God remaines in them ; nor finally , because in time they shall returne vnto the Lord againe . But this doctrine leades men to securitie . No , it leades a man from securitie vnto a new life and watchfulnes : seeing grace is added vnto grace to keepe vs in the state of grace . Vse . First , in that the gift of perseuerance is ioyned with true faith ; I gather that the doctrine of the Papists is not of God but a doctrine of diuels , which teacheth that he which is chosen of God , who hath true faith and is iustified , may in regard of his present right fall away : for how can that be if hee that be chosen be called , sanctified , and preserued vnto life ? Secondly , it is false that a man trulie iustified may lose his grace , seeing with iustification is ioyned preseruation : neither that which teacheth , that a true beleeuer may fall wholy , though not finally , is true . Thirdly , those also are deceiued who thinke that mans saluation is pinned vpon his owne sleeue , and hangeth vpon his owne will ; for God would haue all saued , Christ died for all , the holy Ghost giues grace to all : why then are some saued , some not ? It is ( say they ) from their owne wil , grace in some preuailes against flesh , and they are saued ; but flesh against grace in the other , who therfore are damned : but this scripture shewes that to be but a deuice of man , seeing whosoeuer are once elected are called , sanctified and preserued to life ; and what malice is able to resist this will of God ? 2. Vse . Note here the vnspeakeable goodnes of God in the worke of Regeneration ; in that he not only giues a new life , but preserues it in vs. Adam once had this life of grace betrusted vnto him and had it in keeping , but he quickly lost it from himselfe and his posteritie . Now God hath restored this life againe to beleeuers ; but that they might be sure of it he will now keepe it for them himselfe . And reserued vnto Christ that is , to be presented and set before Christ , and that partly in the day of death , partly in the day of iudgement holie and without blame , Ephes. 5.27 . Whence note : first , beleeuers need not feare the day of death or iudgement ; nay rather they may reioice in it , as the day of their redemption , yea and of triumph . What an honor was it for Pharaohs daughter to be presented to Salomon , and Hester to become the spouse of A●asuerus ? much more glorie is it for the faithfull thus to stand before Christ at that day . Secondly , wee must all our life long prepare and fit our selues to be presented as pure spouses to our Bridegrome : both these duties are laid downe Reuel . 19.7 . Be glad and reioyce , for the marriage of the Lambe is come , and his wife hath made her selfe readie . This preparation stands in two things : first , we must betroth our soules to Christ ; this is done when God giues Christ , and we receiue him by faith , cleaue vnto him alone , depend on him as the spouse vpon whom her soule loueth . Secondly , wee must beautifie our soules hauing giuen them to Christ : this is done when the holie Ghost sanctifieth the same , and we daily labour in the renewing of our owne hearts . Thirdly , we must hence be stirred vp to prayer for this gift of preseruation to life euerlasting , & reseruation to Christ , hungring for grace after grace , to bee strengthened in temptation , especially in this last and declining age , wherein the Gospell takes little place in our hearts . Vers. 2. Mercie vnto you , and peace , and loue be multiplied . ] In these words is laid downe the third point in the salutation ; namely , the prayer vsually obserued in Apostolical salutations . In which first he prayeth for three things ; mercie , peace , and loue . Secondly , that these may be multiplied ; that is , continued and increased in and vpon them . First , of the multiplying of mercie : The mercie of God towards the creature is taken in Scripture two waies ; generally , and specially : Gods general mercie is that , wherby he is inclined to helpe the creature in miserie , Luk. 6.36 . Gods speciall mercie ( called riches of mercie , whereby he will haue mercie on whom he will , Rom. 9 15. ) is that , by which is granted pardon of sinne , and acceptance in Christ to life euerlasting : and for this hee prayeth in this place . Now because this speciall mercie cannot be multiplied in it selfe , being infinite in God , as himselfe is infinite , therefore by mercie wee must vnderstand the fruites and effects thereof . And for our better instruction herein , three things are to be considered . First , that mercie is asked in the first place , before peace and loue : teaching vs , that the mercie of God in Christ is to be sought for aboue al things in the world . Psal. 4.6 . Many say , who will shew vs any good I but Lord lift th●● vp the light of thy countenance vpon vs. Psal. 119.77 . Let thy tender mercie come vpon me , that I may liue . This is the foundation of all blessing . Secondly , note the persons for whom he thus prayeth . To you ] : that is , as in the first verse , to those who were called , sanctified , and reserued to Christ ; not for vnbeleeuers , vnrepentant , and Apostatates : whence we learne , first , that a man iustified , sanctified , and made heire of life , cannot merit any thing at Gods hands : for merit and mercy cannot stand together , & he that still stands in need of mercie can neuer merit ; which doctrine must be maintained against the Romane Church , which teacheth , that a man may put his trust in the merit of his workes , so he doe it soberly . Secondly , that men effectually called and sanctified , because they still stand in neede of mercie , must be in their owne eyes still vile and miserable . Abraham being to speak to God , tearmes himselfe dust and ashes . Iacob acknowledged that he was lesse than the least mercie . Iob cries out that he was vile , and abhorres himselfe . After these examples we must euer keep our hearts as emptie vessels , readie to receiue more mercie . Thirdly , note the measure of mercie asked ; he praies for continuance and increase of mercie to those who had alreadie the riches of mercie . Whence we learne , first , that all the good we haue , or can doe , is of meere mercie ; not onely for the beginning and continuance , but also for the increase thereof : as grace is no grace vnlesse it be euery way grace ; so also of mercie . Which takes away all conceit of merit , seeing mercie filleth vp all the roome , and leaues no place for merit . Secondly , that the Apostle here also cōfirmeth the former grounds of our perseuerance : for by this prayer , grace is to be added to the former graces , yea multiplied : so the Lord dealeth , not giuing ouer when he hath giuen one grace : for first , he giues his seruant power to beleeue : secondly , he giues an execution of this power . Neither there giues ouer , but by a third grace giues continuance of that power : yea and addes a fourth , which is an execution of that continuance . Thus he deales with all true beleeuers , not onely in respect of faith , but of obedience also : Phil. 2.13 . God worketh both the will and the deed . Philip. 1.6 . He that hath begun this good worke in you , will performe i● vntill the day of Christ. So as this may well be called a multiplication of grace , seeing euery beleeuer hath one grace more than Adam had ; he had power to obey ; so the renewed haue . Secondly , he had the act of obedience ; so they also haue . Thirdly , hee had power to perseuere ; which they likewise haue : but hee had not the act of perseuerance ; which they hauing , therein farre excell him . The second thing desired in the prayer is peace ; namely the peace of God , whereof he is the author ; and it is the vniti● and concord of man with God , and with the creatures . Touching this peace , note three things ; the foundation of it , which is Christ the second Adam ; euen as the first Adam was the author of discord and emnitie , Ephes. 2.14 . Secondly , the manifestation of it ; this peace is offered in the preaching of the Gospel , which therefore is called the glad tidings of peace , Rom. 10.15 . and the Ministers of it , the Embassadors of peace , 2. Cor. 5.20 . Thirdly , the kindes of this peace , it is two-fold : first , betweene person and persons : secondly , betweene person and things . The former hath sixe heads , I. Peace betweene man and God , the Father , Sonne , and holie Ghost , properly called reconciliation , whereby God in Christ is at one with man , and man thorough Christ at one with God , of which when man is once perswaded in his heart , then comes this peace , Rom. 5.1 . from which springs another , namelie tranquillitie of minde , when the mind is quieted in all things that befall , without grudging or impatience , and that because it is the reuealed will of God , Philip. 4.11 . II. Peace with the good Angels , Ephes. 1.10 : for men being at peace with God , the Angels are become seruants and ministring Spirits vnto them , Hebr. 1.14 . III. Peace with a mans self , consisting in two things : first , when the conscience sanctified ceaseth to accuse , and in assurance of Gods fauour beginneth to take his part , to excuse , and speake for him before God. Secondly , when the will , affections , and inclinations submit themselues to the enlightened minde : of which if either be wanting , man is at warre with himselfe , and the peace of God ruleth not in his heart , Coloss. 3.15 . IV. Peace of true beleeuers among themselues , who before they beleeued were as Lions , and Cock●trise● , Esai . 11.6 . but now in the kingdome of Christ haue put off that sauage nature , and become peaceable ; as Act. 4.32 . the number of beleeuers were all of one heart . V. Peace of the faithfull with professed enemies ; namely , when they endeuour to haue peace with al men , Rom. 12.17.18 . not requiting euill with euill . VI. Concord of the enemies themselues , with the true Church : for often the Lord restraineth the malice and rage of his enemies , and inclines them to peace . Thus Iacob and Iosephs familie were preserued in Egypt , and Daniel was brought in fauour with the chiefe Eunuch , Dan. 1.9 . The second branch of this peace , is when al things , & creatures conspire and agree for the good of the godly . This is called good successe ; promised Psal. 13. Whatsoeuer the righteous man doth , it shall prosper . Vse . First , in that mercie is first asked and then peace , wee are by the order taught that peace and good successe are grounded on mercie : so as men for the most part take a preposterous course , who would haue good successe in health , wealth , peace , honour , learning ▪ &c. in that they seeke it out of assurance of mercie in the pardon of sin ; whereas this ground must first bee laid as the foundation of al blessing and good successe . Secondly , we must endeuour that this peace grounded vpon mercie may haue place in our hearts , that wee may haue boldnes in regard of God , comfort in our consciences , peace with our brethren , quietnes and contentednes in all conditions of life , &c. This peace shall preserue our hearts in all things , Philip. 4 ▪ 7. This was Dauids securitie in the middest of his enemies , and danger of death , he would now lie downe in peace , because the Lord did sustaine him , Psal. 4. vers . 8. This grace preserueth the heart vndanted in many afflictions , euen as a souldier that takes the enemies Ensigne , cares for no blowes or wounds so hee may carrie away the Ensigne ; so hee that preserues the peace of God in his heart , makes light of afflictions , seeing hee holdeth that which counteruaileth all of them . The third grace desired in the prayer is loue , which is a most excellent vertue , preferred a before faith and hope , in some respects , and made b the end of the Comma●dement . Loue is diuersly taken in the Scripture ; sometime it signifieth the loue of God to the creature ; and sometime , the loue of man to God and man ; and so it is taken in this place , being set after mercie and peace as a fruite of them . In the handling of this vertue consider three points in generall , before wee come to the speciall parts of it : First , what this loue is ; The loue of God and man is a certaine diuine and spirituall motion in the heart , causing it to be well pleased in the thing loued , and mouing it to affect communion therewith : in these two consists the nature of true loue to God and man. Secondly , Whence hath loue his beginning ? A. Not from nature , for the c wisedome of the flesh is emnitie with God : yea there is in euery mans nature a disposition to hate God and man when occasion is offered ; let the naturall man say neuer so often he loueth God , herein he lieth and deceiueth himselfe : for vrge him to frame and conforme himselfe vnto the word wherein he should testifie his loue , here his wicked heart hating to be reformed , resisteth plainly ; saying , I will not haue this man to rue ouer me , I desire none of his waies . This loue then comes from grace , 1. Ioh. 4.7 . Loue commeth from God , 1. Tim. 1.5 . it hath his beginning from a pure heart , true faith and good conscience . Which must bee maintained against the Papists , who say that nature affoordeth the inclination , but grace the practise ; whereas indeed grace giueth both . Thirdly , consider the vse of loue ; It is the instrument and companion of true faith , which worketh by loue , Galath . 5.6 . The proper worke of faith is to lay hold on Christ , this faith as a hand can of it selfe doe ; but when it commeth to the practise of morall duties , it can no more worke without the grace of loue , then a hand ( which can lay hold alone and of it selfe receiue and retaine ) can cut any thing without an instrument . Whence it appeareth , that faith in iustification is alone , but in the life of man it worketh by loue : and whereas it hath bin taught for many hundred yeeres that loue is the life of faith ▪ that is vn●rue , for it only testifieth that faith hath life . It is alleaged , that as the bodie without the spirit is dead , euen so faith without workes is dead : therfore workes are the soule , and giue life to faith . But this consequence from this comparison is not good , because the soule is not properly the soule of the bodie but of the man , and so it proueth not that loue is the soule of faith . Again , the word Spirit there betokeneth the breath , without which the body is dead , and thus is the comparison to be returned ; that as breath maketh not a man liuing , but sheweth him to be aliue , so loue maketh not faith liuing , but testifieth it so to be ; yea indeed is the fruite and effect of faith , as breath is of life . More particularly this grace of loue is two-fold : first , that whereby man loueth God : secondly , that whereby man loueth man. In the former note two points : first , what it is ; namely , a motion of the heart , whereby it is affected to God , causing it to be well pleased in God , and his workes for himselfe ; as also to seeke fellowship with God so much as it can . Secondly , note the measure of this loue , which in Scripture is double : first , that which the law requireth , and that is the full measure of loue , loue in the highest degree , when man loueth God with all his soule , with all his strength , and all the powers of the whole man , so as in man no loue can be aboue it ; vnto this all men are bound , yet no man since the fall can attaine . Secondly , that which the Gospell describeth , standing in an vnfained will , and true endeuour to loue God , with all the heart , all the strength , and all the powers ; which is a smaller measure than the former , yea and a qualification and moderation of it , yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture ; as 2. King. 23.25 . of Iosiah : 2. Chron. 15.15 . all Iudah sought the Lord with their whole hart . These and such other places must be vnderstood as they are qualified by the Gospell , in that they willed and endeuoured by all good meanes to seeke God ; yea this text also must be vnderstood of this second measure , seeing the former being in the highest degree , cannot be multiplied , no not if men were glorified . The second kinde of this loue is that whereby man loueth his neighbour : which is a certaine diuine and spirituall motion , causing the heart ( as the former ) both to be wel pleased in man for God , ( that is , because he is Gods image and his owne flesh ) as also to powre out it selfe and communicate goodnes to his neighbour , in wishing , speaking , and hoping the best of him . Wherein by the way obserue a plaine difference betweene faith and loue : faith is a hand , but to pull Christ to our selues : loue is a hand also , but opening it selfe and giuing foorth vnto others . In this loue of the neighbour consider these three things : first , the order of it : The order that hath been taught for many hundred yeeres is , that first wee must loue our selues , and then others , from this ground , Thou shalt loue thy neighbour as thy selfe ; for the rule ( say they ) must goe before the thing ruled . But this is not found , seeing worthie then haue been commended in Scriptures for louing others as well , yea and better than their owne selues ; so Dauid loued Ionathan , 1. Sam. 20.17 . Christ loued his enemies better than himselfe ; these began not with themselues : yea indeed the right beginning of loue is in God , and then as a man is a more principall instrument of Gods glorie , hee must be for God preferred in our loue aboue our selues . Thus euery man is bound to loue and preferre the life of his Prince aboue his owne ; see the perfect rule of direction herein , Ioh. 13.34 . Secondly , note the manner of it , set downe in that precept : Thou shalt loue thy neighbour as thy selfe : that is , as wee are cheerfull , and free to practise the dutie of loue to our selues , so must we doe it to others : for this precept aimeth at the manner , rather than the rule of our loue to man ; for that is , as Christ hath loued vs. Thirdly , the kindes of it : it is two-fold : first single , when men loue others , but are not repaid with loue againe ; yea when a man loues his enemie , but is not loued again . The second is mutuall loue , that is , when loue is requited with loue , called in Scripture brotherly loue ; see Philip. 2.2 . 1. Cor. 1.10 ▪ when men are of one iudgement , like minded , speak● one thing ; and one soule is as it were in many bodies . The second point is the multiplication of loue , which the Apostle prayeth for vpon good ground , because it ioyneth man to God , and man to man , and so becommeth as it is called the bond of perfection , the bond of the Church , Common-wealth , & of al societies . 1. Cor. 13. Loue ed●fieth , that is , it helpeth to build the kingdome of God , yea it constraineth men to all good duties in their particular callings . Qu. But how shall this loue be multiplied ? Ans. By certaine meditations , and practises . The meditations are many ; first on Gods cōmandement : Be seruants one to another in loue , Gal. 5.13 . Secondly , of Gods image , which al men should beare in loue , 1. Ioh. 3.16 . Thirdly , of the fellowship of the faithfull , hauing all one father , one brother , one saluation , all linked by one spirit , Ephes. 4.4 . Fourthly , of the loue of God , Ioh. 13.35 . which hereby we shall be assured of , 1. Ioh. 3.14 . The practises also are diuers : first , wee must labour to be assured of Gods loue to vs , and encreased vpon vs , Ephes. 5.2 . Secondly , the law of nature must teach vs to doe as we would be done vnto . Thirdly , our care must be more to loue , than be loued : for to loue is a vertue in our selues , to be loued i● the vertue of another . Fourthly , pray daily for multiplication of loue towards God and man , yea towards our enemies ; seeing the more this is multiplied the happier is our estate , yea and the condition of the Church vpon earth . Vers. 3. Beloued , when I gaue 〈◊〉 diligence to write vnto you of the common saluation , it was needfull for me to write vnto you that ye should earnestly contend , for the faith which was once giuen vnto the Saints . ] Here begins the second part of this Epistle , which is the Exhortation , reaching to the end of the 23. verse . In this verse two things are contained . First , the causes which mooued the Apostle to write the Epistle . Secondly , the matter of his exhortation . The causes of his writing are three . First his loue , noted in the word Beloued . Secondly , his readie and willing minde of himselfe , noted in the word diligence , which signifieth a carefull endeuour and studie to doe the Church good , and it is enlarged by three arguments : first , in that he gaue all diligence , and not some part onely , to further the Church . Secondly , when hee could not speake to the Catholike church , he gaue diligence to write . Thirdly , he writeth not of small matters , but of things most weightie , such as concern● their saluation : against which seeing it might be obiected , that he was not able to write of such a weightie matter , hee therefore calles it common saluation to cut oft that surmise , as also to shew that it is common to himselfe and the whole Church , of which therefore hauing a share therein he is not ignorant . The third cause in the word [ needfull ] a necessitie was laid vpon him in that he was called to bee an Apostle , and so bound to further the saluation of the Catholike Church . Out of these three motiues which caused the Apostle to write , obserue ; First , that euery Minister that would deliuer the word faithfully , must haue three things to excite him thereto : first , loue towards the Church to which he is called . Secondly , a readie minde to further the saluation of their soules . Thirdly , the bond of his calling , stirring him vp to faithfulnes and diligence . All these three concurred in Paul : first , his loue appeared , 2. Cor. 5.14 . Secondly , his readie minde was not wanting , Philip. 2.17 . Thirdly , for his calling that vrged him see 1. Cor. 9.16 . Note hence also , that whosoeuer would heare the word , or reade it to saluation , must bring three things in his heart : first , a loue to the word deliuered : This caused Dauid often to muse thereupon , Psal. 119.97 . Secondly , a readie and diligent minde to receiue and reteine it : this was in the Bereans , Act. 17.11 . and in the Galathians , when they receiued Paul as an Angell of God , Gal. 4.14 . Thirdly , a consideration of the great necessitie of hearing and reading the word ; Prou. 29.18 . Where vision failes , people perish . Thirdly , in this example of the Apostle , all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock : for which cause they are called Watchmen , because they are to watch ouer their soules . Yea Sauiours , Obadiah 21. to put them in minde , that they are to bothe meanes of sauing men . They had no● need then be entangled with many charges , and other businesses . Fourthly , as the Apostle writeth of the [ common saluation ] of which he hath good experience ; so euery Minister must see that he haue experience in himselfe of that he teacheth others ; and haue a taste of that in his owne heart which he would haue others seasoned withall , els his teaching shall be cold . The second part of this verse is the exhortation : the whole matter and substance may be reduced to three heads . First , that faith is a notable treasure , which hath many enemies . Secondly , that the Saints are the keepers of it . Thirdly , that the office of euery member of the Catholike Church is to hold and maintaine this treasure . For the first , that faith is a treasure , appeareth 2. Pet. 1.1 . where it is called pretious faith : 2. Cor. 4.7 . a treasure in earthly vessels ; and by this , that a fight is here inioyned against the enemies of it . For the cleering of which , consider two things : first , what it is . Secondly , who be the enemies of it , against whom we must fight ; and them we shal ioyntly obserue with the seueral groūds of faith . For the first , this faith is nothing els but the holesome doctrine of the Gospel , called by Paul to Titus 1.1 . the truth according to godlines . So 1. Tim. 4.1 : this faith , which many shall denie , is opposed to the doctrine of Diuels . Now for our more orderly proceeding , wee must consider that this doctrine of faith admitteth a distinction , which Paul himselfe maketh 1. Cor. 3.11.12 . Some doctrines are of the foundation , without which religion cannot stand , such as are set downe Hebr. 6.1 . Others pertaine to the foundation , but are not of it , as gold and siluer built vpon the foundation . It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall , reduced by the Apostle to two generall heads , Faith and Loue. The wholesome doctrine of faith , containes things needfull to be beleeued . The wholesome doctrine of loue containes things necessarily to be practised . And both these are expresly set downe in Scripture , as wee shall s●ew in their order . Grounds of doctrine to be beleeued . First , That all the doctrine of the Prophets and Apostles 〈◊〉 giuen by diuine inspiration : 2. Tim. 3.16 . All Scripture is giuen by diuine inspiration : that is , all the doctrine both for matter , stile , and words of Scripture is deliuered by the inspiration of the holy Ghost . Hence it followeth that all Scripture is authenticall , as hauing the authoritie from God , yea and must be beleeued as if God from heauen should speake ; without disputation , or calling any part of it into question . This ground must first be laid . If it be said , the Scripture may be prooued by reason , and by the generall consent of the Church . Ans. That is vntrue , for reason cannot settle the conscience to beleeue , in any point . But scripture telleth there is a God , which reason prooueth . Ans. Reason out of nature teacheth there is a God , but by the word of God only I doe beleeue it : inducements to faith may be brought out of nature , but Gods word onely causeth true beliefe . Secondly , for the authoritie of the Church ; I beleeue not because the Church saith so , but because the Scripture saith it ; and the Church I beleeue so farre as she consents with the word and speaketh out of it . The aduersaries of this ground against whom we must fight . First the Turkes , and Turkish religion , who denie scripture to bee giuen by inspiration , and denie the bookes of the Prophets and Apostles , and in stead of them stand to their Alcaran . Secondly the Iewes , who refuse the bookes of the new Testament . Thirdly the Atheist , who will beleeue nothing of all this . Fourthly , the painted aduersarie the Papist , who vndermines this ground ; first , saying that the Hebrew and Greeke text is corrupted , so as wee may not build vpon it , that thereby they might bring their Latin Bible into credit as most authentical ; and yet ( that they might make the sentence of their Church the rule of faith ) the most learned of al that Church hold that the Latin Bible is also corrupt ; so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke . Secondly , in teaching that the authoritie of the Church in regarde of vs , is aboue the Scriptures , because wee knowe not the sense thereof , but by the Church : Thus putting downe the true and principall ground of Scripture , that they might more easily set vp their own dotages . The second ground concerneth the sufficiencie of scripture , and is this : The Scripture of the Prophets and Apostles is a perfect rule of faith and manners : It is of all things to be beleeued or done to saluation . 2. Tim. 3.16 . The Scripture is profitable to teach , improue , correct , instruct in righteousnes , to make the man of God absolute , yea perfect in euery good worke . If it make him perfect in al kind of teaching , it is also able much more to make euery man perfect to all the duties of his calling ; Gal. 1.8 . If an Angell should teach otherwise , that is , diuerse or besides , though not contrary to that which is taught , hee shall bee accursed ; many doctrines indeed of Artes and other things are diuers and besides it ; but the meaning is , that no doctrine of saluation must be brought , no not besides it , therfore the bookes of the Prophets and Apostles containe a perfect rule . Many things which cannot bee found in scripture may be supplied by tradition ? Ans. Traditions can neuer settle the conscience , for though diuerse of them are found in the writings of the fathers , yet they were subiect to error , and so might and did erre in them . Aduersaries of this ground to bee contended with . First , all men by nature ; Iob. 22.14 . Who say to the Almightie , Departe from vs , for wee desire not the knowledge of thy waies : yea our common Protestants ▪ who in iudgement acknowledge this rule , yet in their life they leaue it , and take the leaden rule of naturall reason ; sense , sight , and feeling , and few there be that liue by faith . Secondly , the Romish Church , for first , they make the written word a thing ruled by setting vp another Rule ; saying , that there are two kindes of Scripture : The first is inward , written in the heart of all Catholikes , which is the vniuersall consent of the Church : The second is outward , written by the Prophets and Apostles , an inken scripture ( say they ) and a dead letter without the former . Whereas the cleane contrarie is true , the true rule being the scripture of the Prophets and Apostles ; and the other in the heart in this life , but an imperfect patterne drawne according to the former . Secondly , they ouerturne the ground , in ioyning to the written word vnwrittē tra●●tions ; so making it but half a rule , and indeed as good no rule : but where are these traditions ? In the writings of Fathers they say : But how shall we know them to be scripture ? Because the Fathers say so : But how shall wee know they say true ? Here must they flie to man , whereof yet no man can assure vs. Thirdly , in teaching that the true sense of scripture cannot be found without the Churches determination , and so indeede make it no rule , because a right rule both ruleth it selfe , and is plaine to rule other things also . The third ground is : There is one true God. By one , I meane one in number , not two : 1. Cor. 8.6 . To vs there is but one God , that is , to the Church , to vs that looke to bee saued : which is plaine by this reason , for there can be but one infinite , and if there were two or moe Gods , there should be two or moe infinites , which is impossible . Aduersaries to this ground . First , the common Protestant , who in iudgment holdeth one God , yet in heart and life he setteth vp two or moe : some riches , some pleasure , some one sinne or other : for where a mans heart is , there is his God. Paul saith , some make their bellie their God : and that the Diuell is the God of the world . Secondly , the maine Enemie is the Popish Church , which in word holdeth one God , but diuers waies set vp diuers gods . As first the Pope himselfe , who ( by their reformed Canon law ) is to iudge all , and to be iudged of none . Who maketh himselfe a forgiuer of sinnes and that properly : yea , a maker of lawes to binde conscience aswell as Gods lawes , which is horrible blasphemie . Secondly , the Virgin Mary , whom they make a Goddesse as Christ a God : as Christ a King , so her a Queene ; as he a Lord , so her a Ladie : yea they set Christ below her , whom they desire to commaund her sonne by the right of a mother : yea and in some of their reformed Seruice bookes , they trust in her for saluation . Thirdly , the Saints whom they pray vnto ; wherein they attribute vnto them the knowledge of the secrets of mens hearts , and omnipresence , for they must also be in all places ; which are things proper vnto God alone . The fourth ground is , that God is all sufficient in himselfe : Gen. 17.1 . I am all sufficient : that is , he hath in himselfe all perfection : for first , he taketh being from none , but giueth being to all . Secondly , for substance he is a Spirit of perfect nature . Thirdly , euery way infinite , in regard of time , place , attributes . This may well be called a ground , for whosoeuer placeth any want or imperfection in God , denieth God , and maketh him no God. Aduersaries hereof . First , the common people , who conceiue a God made all of mercie without his iustice . Secondly the Papist , who robbeth God of his perfection two waies : first , they attribute an imperfect iustice vnto him , namely , such a one as may be satisfied by mans satisfaction . Secondly , an imperfect mercie , whereof our own merits must make a supplie : teaching that indeed Christ must make vs iust : but we must make our selues more iust and merit saluation . The fifth ground is : There be three in heauen , the Father , Sonne , and holy Ghost , and th●se three are one God , 1. Ioh. 5.7 . How can it be that three are one God ? Ans. It is a mysterie , which the ancient Church answered thus : They be three in person and one in substance ; so wee also say they be three in manner of subsisting , but one in nature and Godhead : Three they be distinguished in person , the Father not being the Sonne , nor the holy Ghost , and so in the other persons , 3. subsistences in one nature . Ioh. 17.2 . This is life euerlasting , &c. This is a groūd because wee must worship one God in three persons , neither can wee aright thinke of God out of the Trinitie . Aduersaries of this ground . First , Heretikes innumerable whose memorie is accursed ; as Arians of former and later times , denying the Godhead of Christ. Secondly , the Turke and Iew , who hold an absolute God out of the persons . Thirdly , our common people , who pray to such a God in their owne names out of the Sonne and holie Ghost . Fourthly , the Popish Church , which denieth by their doctrine the three persons : for hee that denieth the Sonne , denieth the Father and holy Ghost . 1. Ioh. 2.23 . Now they denie the Sonne both in his natures abolishing his Manhood in their doctrine of the Sacrament , as also his offices of King , Priest and Prophet , for which we must vtterly separate from them . The sixth ground is : That nothing commeth to passe without the special decree , will and prouidence of God : Matth. 10.23 . A sparrow falleth not to the ground without his will. Ob. Sinne is against Gods will , and therefore commeth to passe without his will. Ans. That which is against the will of God is not without his will. Quest. How can this be ? Ans. No sinne commeth to passe but God decreeth the permitting and being of it : now to permit sinne and the being of it , is neither the causing of sinne , nor the doing of it , but the not hindring of it , to which he is not bound . This ground being denied chance will be brought in , and God himselfe denied . The seuenth ground is : That God hath chosen some men before the world was , to be partakers of the riches of his mercies , and passed by others because it was his will , Roman . 9.18 . He will haue mercie on whom he will , Ephes. 1.4 . 1. Pet. 2.9 . Some are a chosen generation , and therfore some are not chosen . Againe , whom he will he hardeneth : he hideth the mysteries of the kingdome from some : why ? because his pleasure was such , Matth. 11.25 . And of this there is good reason , for in nature the first cause ordereth the second causes , and not the second the first . Now Gods will is cause of all causes ; which therefore must rule all as the supreme , and not be ruled by any other . That this is a ground appeareth , 2. Tim. 2.19 . The foundation of God remaineth sure , the Lord knoweth who are his : and indeede none other can bee the ground of grace and happines vnto vs , than the counsaile of God in electing vs , called therefore of the Apostle a foundation . Aduersaries hereof . First , our common people that thus abuse this doctrine : If I be chosen to saluation I shall be saued , therefore I may liue as I list . They might as well reason thus : The tearme of my life is stinted , none can lengthen or shorten it , I will therefore neither eate nor drink , nor vse Physicke , nor other meanes of prolonging my daies : which what were it else but to murther the bodie ? So these from the same ground become murtherers of their soules ; whereas men chosen to the end , will prease after the meanes and conclude otherwise , and say , I will vse meanes that I may come to life . Secondly , others more learned are aduersaries to this ground , who teach that God for his part hath chosen all men to life ; and for his part would haue all saued , and that Christ for his part hath redeemed all , and the holy Ghost giueth or offereth grace to all . If wee aske , why then are not all saued ? They answere , because God foresawe those who would beleeue , whom hee appointed to saluation : he foresaw also others who would not beleeue , and adiudged them to damnation . But by this doctrine shall Gods will hang on the will of man , and bee ruled by it , seeing hee would haue men saued , but man will not ; and so this ground is in part rased . The eighth ground is : That God made the heauens and the earth , and all things that haue being in them : Col. 1.16 . By him were created all things which are in heauen and in earth . This is a principle : for if creatures had no beginning , then are they become Gods ; which would ouerthrow the Godhead . But all things were not made besides God. For the highest heauen the Throne of God is eternall as God himselfe is . Ans. The Throne of God is a creature as well as the rest : Heb. 11.10 . He looked for a citie hauing a foundation , whose builder and maker is God. In the world are many euils which could not be from God , the foundation of all goodnesse . Ans. Euill is of three sorts : first naturall , which commeth by nature corrupted , as sicknes , diseases , plagues , and death it selfe . Secondly , materiall euils , as hurtfull beasts , poisons in trees , plants , beasts ; these are created , and the very poison of them is a creature . Thirdly , morali euils , which be trāsgressions against the Morall law and Commandement of God. Of the two former God is the author and cause : Esai . 45.7 . I create euill : that is , naturall and materiall : but of the third , that is , morall euils which be sinne , God is no cause . Ob. But God is the cause of all things , and sinne is some thing . Ans. Sin is no creature , but the destruction of Gods image which is a creature , effected by the creature : for though the creature cannot make a creature , yet it can destroy a creature . The aduersarie to this ground is the Atheist , who holdeth the creatures to haue been from euerlasting , and so by denying one God , hee maketh manie thousands . The 9. ground is , that God made man according to his owne image , Gen. 1.27 . For by creation man had three things : first , the substance of bodie and soule . Secondly , in them the powers and faculties of minde , will , affections , &c. Thirdly , an excellent conformitie of all these to the will of God : This is the image of God , called in the Scripture righteousnes and holinesse . This is a ground : for the image of God is the substance and body of the law ; hee therefore that denieth this , denieth the law , the fall from it , and restoring vnto it by Christ. The 10. ground is , that by Adam , sinne and death entred into the world , and in him all meere men sinned , Rom. 5.12 . To the conceauing of which wee must know , that the first sinne of Adam was eating the forbidden fruite ; the next was , the putting out of Gods image , in stead of which corruption of heart tooke place so farre , as ( the seede of all sinne being within him ) he was prone and readie to euery sinne . Now Adam being a publike person , and hauing receiued whatsoeuer hee had for himselfe and his posteritie either to hold for , or lose from both ; hence is it that both those sinnes are become the two first sinnes in our conception , he sinning wee sinned , and with him haue the seeds of all sin within vs by nature , no sinne excepted , no not the sinne against the holy Ghost . Yea no otherwise is it with vs than with a noble man practising treason , whose whole blood is therby stained . Ob. But Christ came of Adam , therefore he in Adam sinned . Ans. God made this law with Adam , that all who came of him by ordinarie generation should be guiltie of his sinne : but Christ was extraordinarily conceiued by the holy Ghost , and took of Mary Adams nature ; but not Adams sinne . Againe , Christ came of Adam , but from him as a beginning , and not by him as by a father ; whereas all other men are both from Adam and by him . This is a maine ground of our religion , without which there could bee no redemption . Aduersaries hereof are : First , our common people , who say they euer kept Gods law , and loued him with al their heart , and their neighbours as themselues , and thinke hence all is well : but were it so as they dreame , they had neuer fallen in Adam , and so Adams sin had not gone ouer all men . Secondly , the Popish Church : first , in teaching that the Virgin Mary ( who came of Adam by ordinary generation ) was conceiued without sinne : notwithstanding she was saued , not by her bearing of Christ in her wombe , but by beleeuing on him with her heart . Secondly , in that they teach that men are not wholy dead in sinne , but in part , or halfe dead , yea that being a little holpen they can keepe the law ; as though by sinne men had not been wholy depriued of the glorie of God. The 11. ground is , that the Law and Gospell are two parts of the word of God , and are diuers kindes of doctrine . By the law I vnderstand that part of Gods word which promiseth life to the obeyer . By the Gospell that part which promiseth it to the beleeuer . These I say are diuers kindes of doctrine ; to the cleering of which consider first , their consent and agreement . Secondly , their dissent and difference . First , the Law and Gospell consent : first in the Author ; of both which is God. Secondly , in their generall matter , for both require iustice and righteousnesse to saluation . Thirdly , in their end , namely the glorie of God. Secondly , they dissent in sixe things : First , the Morall law is written in nature by creation ; yea and since the fall we haue some remainder of it in vs. Rom. 2.15 . The Gentiles shew the effect of the law written in their hearts : but the Gospell is not in nature , but aboue the reach of nature created , much more corrupted . The ground of the law is the image of God ; but the ground of the Gospell is Iesus Christ. Secondly , the Law will haue vs doe something that we may be saued by it , and that is to fulfill it . The Gospel requireth no doing of vs , but onely beleeuing in Christ. Ob. But beleeuing is a worke to be done . Ans. The Gospell requireth it not as a worke , but as it is an instrument and the hand of the soule to lay hold vpon Christ , Rom. 4.5 . and 3.21 and 10.5 . Hence is it that the Law requireth righteousnes inherent ; but the Gospell , imputed . Thirdly , the Law is propounded to the vnrepentant sinner to bring him to faith : but the Gospell to the beleeuer to the begetting and increase of faith . Fourthly , the Law sheweth sinne , accuseth and reuealeth iustice without mercie ; but the Gospell couereth sinne , and is a qualification of the rigour of the Law. The Law saith , Cursed is euery one &c. The Gospell qualifieth that and saith , Except he beleeue and repent , euery man is accursed . Thus the Law which onely manifesteth iustice is moderated by the Gospell , which mingleth mercie and iustice together : iustice vpon Christ , mercie vnto vs. Fiftly , the law telleth vs what good workes must bee done ; the Gospell , how they must bee done : the former declareth the matter of our obedience , the latter directeth vs in the manner of obeying : the former is pleased with nothing but the deede , the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe . Sixtly , the Law is no worker of grace and saluation , no not instrumentally , for it is the ministerie of death ; the Gospell preached worketh grace onely , though the Law may be a hammer to breake the heart and prepare the way to faith and repentance . Aduersaries hereof are ▪ The Papists , who hold that they are one doctrine only , but herein differing , that the Law is more darke , the Gospell more plaine , the former more hard to fulfill , the latter more easie ; that is as the roote of a tree , this as the bodie & branches : by which premises they would conclude Christ to be no Sauiour , but an instrumēt rather for vs to saue our selues by , he giuing vs grace to keepe the Law : for a sinner must needes bee saued by works , if there be no difference between the Law and the Gospell , and if the Law which requireth workes were not moderated by the Gospel , which requireth not workes but faith . The 12. ground is , The word was made flesh , Ioh. 1.14 . This is a maine ground , as in 1. Ioh. 4.3 . Euery spirit that doth not confesse that Christ is come in the flesh , that is , euery doctrine in which Christ is denied to be come in the flesh , is not of God but of Antichrist . Now by [ word ] I vnderstand the eternall sonne of God , the second person in Trinitie , the very substantiall word of the Father . It is added [ was made ] not as though the sonne of God was turned into flesh and ceased to bee Gods sonne , but as Heb. 2.16 . in that he tooke not the seede of Angels , but of Abraham . The meaning then is , that the Sonne of God abiding still the word tooke ( that is ) receiued into his person our nature ; Phil. 2.7 . He tooke vpon him the forme of a seruant . The word [ flesh ] signifieth first mans nature which Christ tooke vnto him , namely a true nature of man , not phantasticall or apparant onely . Secondly , the whole nature of man consisting of true and perfect soule and bodie , with all things that belong to the entire nature of man ; for if he had taken mans nature only in part , he had redeemed it but in part . Thirdly , the properties of man in soule , minde , will , affections , in body , breadth , length , circumscription , &c. Fourthly , the infirmities and frailties of mans nature without sin ; where must be noted , that Christ tooke not all infirmities of mans nature , as sin and corruption , neither euery personall infirmitie of euery person , as blindnes , Gowte , or this and that particular disease . Here by the way it may be asked , whether Christ had obliuion in his agonie , as some haue thought ? To which may be answered : That euen whē he vttered those words [ Father if it be thy will let this cup &c. ] it is not fit to attribute obliuion vnto him , which properly is a forgetfulnes of those things which we are bound to remember , for thus wee should draw sinne vpon him : but rather to ascribe it to suspending of the memorie : which is when a man neither forgetteth nor remembreth . For as in the will be three things , 1. willing , 2. nilling , 3. suspending of the will , which is neither of the former ; so also is it in memorie , which remembreth , forgetteth , and suspendeth memorie for a time . Now the summe of the whole ground is ; That the Sonne of God , the second person and so abiding , tooke vnto him the perfect nature of man , in all things being like vnto vs , sinne onely excepted : for the further cleering of which , consider these foure conclusions : first , The Sonne of God made man is not two persons distinct , but one alone . Quest. How can this be ? for as he is the Sonne of God he is a person ; and as he is a man he is a particular person , as euery seuerall man is , and therefore hee is two persons . Ans. Euery particular man is a person , because he subsisteth of himselfe ; but the manhood of Christ subsisteth not in it selfe , but in the second person onely , so that Christ God and man is but one person : for euen as body and soule make one man , so Godhead and Manhood make but one Christ. Secondly , this one person consisteth of two distinct natures , the Godhead , and the Manhood standing of bodie and soule . Thirdly , these two natures are vnited and ioyned into one person , for the Godhead doth take the Manhood and support it . Fourthly , these two natures after coniunction remaine distinct , the Godhead is not the Manhood , neither on the contrary : but still distinguished , first in regard of themselues . Secondly of their properties ; for the properties of the one are not the properties of the other . Thirdly of their actions ; for the actions of the Godhead are not communicated to the Manhood , neither is the worke of one nature the worke of another . Aduersaries hereof are ; First , Heretikes innumerable which are not knowne to all ; but knowne enemies are : first , Jewes , who denie Christ to come in the flesh . Secondly , some Jewish Arrians compounded heretikes , who haue withstood Christs incarnation ; some of which haue suffered amongst vs. Thirdly , the Papists , the substance of whose doctrine robbeth Christ of his humane nature , though they confesse him incarnate : for since his death ( they teach ) his bodie is become inuisible , and in innumerable places at once ; so they abolish the Manhood of Christ , and turne it into the Godhead , seeing it is become infinite and vncircumscribed . Ob. They alleage , God can make it to be in many places at once . Ans. We may not dispute what God can doe , but what he will doe ; so farre as he hath reuealed . Secondly , it stands not with the power of God to doe some things , as those which imploy contradictions to be true at the same time . Of which nature this is to make a true bodie to be in many places at once ▪ yea to be in heauen , and also euery where on earth . But his bodie is glorified , and therefore may be in many places at once . Ans. The words [ this is my bodie ] were spoken before his glorification . Secondly , glorification taketh away the corruption ; but not the true properties of his bodie , as length , breadth , thicknes , and circumscription . Ob. But things ioyned together must be in the same place , and cannot be seuered ; and therefore his Manhood being ioyned to his Godhead , must needes be euery where . Ans. The antecedent is false : for things ioyned together may bee the one in one place , the other in another ; as the bodie of the Sunne is ioyned with his beames and light , and yet the bodie of the Sunne is in heauen , but the beames and light in the earth also . The 13. ground is , that Iesus is Christ. 1. Ioh ▪ 2.22 . Who is a lier but he that denieth that Iesus is Christ , the same is the Antichrist : From which place wee may gather two thinges . First , That Iesus is Christ. Secondly , That it is a ground susteyning our whole saluation . For whosoeuer denieth it is Antichrist ; see 1. Cor. 3.10 . The meaning of the ground by Christ I vnderstand the annointed Sauiour and Redeemer ; who is a King , Priest , and Prophet . First , as he is a king his power manifesteth it selfe in three thinges ; First , in sauing and destroying not the body onely as other kinges , but the soule also . Secondly , in pardoning sinnes or reteyning them . Thirdly , in making lawes to bind consciences . Secondly , his Priestly office standeth in two thinges : First , in a power to offer sacrifice propitiatorie for the sinnes of whole mankind . Secondly , in making intercession to God for mankind : Thirdly , his Propheticall office consisteth in three thinges : First , in reuealing to man the will of his father . Secondly , in enlightining of the mind to vnderstand that will reuealed . Thirdly , in framing of the harte to performe obedience vnto it , together with the setling of it in the truth . Thus he is the Christ , that is the annoynted of God. But we must yet here goe further and vnderstand by Christ a perfect Christ , a perfect Redeemer , without any partner , fellow , or deputy : for if hee haue a partner , he is but halfe a redeemer , and if he haue a fellow or deputie , how is he omnipotent , or omnipresent ? This is plaine by testimonie of Scripture ; There is none other name , Actes 4.12 . therefore there is no fellow or partner . There is one Mediatour , that is but one , 1. Tim. 2.3 . yea by himselfe he purged our sinnes , Heb. 1.3 . without fellow or deputy : whose Priesthood is such as cannot passe from himselfe to another . Heb. 7.24 . Obiect . But Ministers haue power to remit and retaine sinne , hauing the keyes giuen them . Answ. The keyes are not giuen to Ministers to pardon men properly , but Ministerially to pronounce and declare that God in heauen doth pardon them . Ob. The Saints shall iudge the world , and therfore not Christ onely . Answ. They shall not iudge by pronouncing a soueraigne sentence of absolution or condemnation , which is proper to Christ the Iudge ; but by assisting him ( as Iustices vpon the bench ) both by witnessing and assenting vnto that righteous iudgement . Obiect . Psal. 45.7 . He is annoynted with oyle of gladnes aboue his fellowes : therefore hee hath fellowes . Answ. All that beleeue in Christ are the fellowes of Christ : but in his annoynting , that is in grace , though not in office . Obiect . But Ministers are Christs deputies . An. Ministers are properly no deputies , but instruments to declare the will of God , and can go no further then to teach the eare : for it is Christ himselfe that enlighteneth the mind . But it will bee said that Kinges are Christs deputies on earth . Answ. They are his deputies as hee is God equall to his father , not as hee is Mediatour . Aduersaries of this maine ground are ; The Romish Church , who rob Christ of all these three offices . For first , his kingly office they giue part of it to the Pope , in making him to remit sinnes properly ; to make lawes to bind conscience properly , as Gods lawes do , which is a power equall to Christs , & so they make him check-mate with Christ. Secondly , his Priestly office is giuen to the Masse-priest , who by their doctrine hath power to offer a propitiatorie sacrifice for the sinnes of the quicke and dead ; ye● euery Papist hath a peece of it , because euery one of them may satisfie the iustice of God for hi● sins by his owne merit . And for his intercession , the secōd work of his Priesthood , that is dealt among the Saints ( among whom the Virgin Mary hath the greatest part ) who are inuocated as intercessors , not onely by their prayers , but by their merits in heauen . Thirdly , his Propheticall office is bestowed likewise vpon euery Pope , who is without scripture to determine infallibly , by an inward assistance of the Spirit locked vp in his breast , of all matters concerning faith & manners , which is the proper office of him who is the proper Doctor of his Church . Therefore this Romish doctrine established by the Councell of Trent , is an hereticall and Antichristian doctrine , making God an Idoll God , which is concluded out of the place alleaged , thus : He that denieth Iesus to be Christ , is Antichrist . And againe , He that hath not the Sonne , hath not the Father . But the Romish Church denie Iesus to be Christ , and hath not the Sonne , because it ouerturneth his person and oppugneth all his offices : and therfore neither haue they the Father , but an Idoll God , and so consequently their doctrine is Antichristian and hereticall . For which cause the reformed Churches haue iustly separated from them , and ought euer , so long as they denie this ground , so to doe . The 14. ground is : He that beleeueth in Christ shall not perish , but haue life euerlasting ▪ Ioh. 3.16 . God so loued the world , &c. For the better handling of it consider first for the meaning , what this faith is . Secondly , that it is a maine ground of true religion . Thirdly , the enemies of it . For the first : In this faith are two things : first , knowledge . Secondly , application of the thing knowne . The knowledge is , of Christ and his benefits ; of which some measure must be had , or else there can be no faith . Esay 53.11 . By his knowledge shall my righteous seruant iustifie many . Ioh. 17.3 . This is life eternall , &c. And this stands with reason , that the thing to bee beleeued must first bee knowne : for faith without knowledge is fancie . The Romane Church hath then erred , which teach that there is a faith to saluation whereto knowledge is not required , such a one as standeth only in an assent to the faith of the Church . The second thing in faith ( which is the more principall ) is an application of things knowne : namely of Christ and his benefits vnto our selues in particular . And herein standeth the very substance of true faith , which is not caused by any naturall affection of heart , or action of will , but by the supernaturall action of the minde enlightened by the spirit of God , resoluing vs that Christ and his merits belong vnto vs in particular . That this true particular application is required in true faith is proued by these reasons : First , that which wee lawfully aske by prayer wee must beleeue by a speciall faith : but in prayer we lawfully aske the pardon of our sinnes in particular , and life euerlasting by Christ ; therefore we must beleeue the pardon of our sinnes and life euerlasting by Christ. The aduersaries can denie nothing but the first part of this reason , which is the very word of God it selfe . Mark. 11.24 . Whatsoeuer ye desire when you pray , beleeue yee shall haue it , and it shall be done vnto you . Where in euery petition of prayer our Sauiour requireth two things : first , a desire of things promised . Secondly , a particular faith of things desired , standing in assurance that they shall be granted . Secondly , whatsoeuer the holie Ghost doth infallibly testifie to vs particularly , that wee must beleeue particularly : but the holy Ghost doth particularly testifie by infallible testimonie to euery beleeuers conscience , his owne adoption and pardon of sinne , and acceptance to life euerlasting ; and therefore it must be particularly beleeued . Here the Papist excepteth and saith , that this testimonie of the spirit of God , is not certain but probable onely , and a man may be deceiued in it . But the Apostle Rom. 8.16 . answereth this allegation : The spirit of God testifieth with our spirits that we are the children of God : and cleereth this testimonie of fearfulnes and weaknes in the former words : where he saith , it is not the spirit of feare which wee haue receiued but such a spirit as maketh vs cri● Abba , father , and with a strong voyce : yea and for the further assuring vs in this testimonie , it is called the * s●ale , and earnest penny of the spirit in our hearts , than which things what are more sure and certain ratifications among men , whose testimony ( though it be but of two men , but much more of three ) seale or earnest if it be sufficient confirmatiō vnto men , how much more sure is the testimonie ▪ seale , and earnest , of the spirit of God vnto vs ? Thirdly , that which God offereth and giueth vs particularly , we must particularly receiue : but God offereth and giueth vs Christ and all his benefits particularly in the Word & Sacraments , and therefore wee must haue particular faith to receiue him . It will here be said , we grant all this , we must receiue Christ and his benefits in speciall ; but we doe it by hope ; as the Papists reach to hope well . Ans. It is a work of faith alone : Ioh. 1.12 . As many as receiued him , &c. Who were they ? The next words shew , euen they that beleeued on his name . Againe , in the Sacrament of the Supper , Christ is offered as the bread and water of life to euery one in particular : and therefore euery beleeuer must haue something in his soule proportionall to a hand and mouth , for the receiuing and feeding vpon him ; which is nothing else but faith specially applying Christ and his benefits : see Ioh. 6.35 . Fourthly , the example of beleeuers in the Scriptures prooue the same truth . Abraham beleeued by a particular faith , which was imputed to him for righteousnes , Rom. 4.23 . So also Paul , Galat. 2.20 . I liue by the faith of the Sonne of God , who loued me , and hath giuen himselfe for me . Now both these are patternes and presidents for vs to follow , that as they beleeued , and particularly applied Christ to themselues , so must we : see Rom. 4.14 . 1. Timoth . 1.16 . Now frō these two , namely knowledge and application , followeth Confidence , whereby wee trust and relie our selues vpon Christ and his merits thus knowne and applied vnto saluation ; which because it inseparably followeth faith , is often in the Scripture put for faith it selfe : I distinguish it from faith , because it hath been said ( though falsely ) that it is a part of faith , which indeed is a fruite and a follower of faith ▪ and the Apostle Ephes. 3.12 . doth manifestly distinguish them ; By whom we haue boldnes and entrance with confidence by faith in him . The second point in this ground is the weight of it . That it is a maine ground of Religion , appeareth thus : If the inheritance of life ( saith Paul ) be not by faith , it is not s●re , Rom. 4.15 . For if we were intitled by workes , the promise should not be certaine : he then that oppugneth this ground of particular faith , ouerthroweth the Gospel , as which cannot assure a man of saluation . Secondly , in the Catechisme of the Primitiue church , faith in God is made one groūd , Heb. 6.1 . Thirdly , this ground being the most maine promise of the Gospell , whosoeuer ouerthroweth it , hee depriueth men of all comfort of religion . The aduersaries of this ground are , first the common people , who for the most part professe that they are not certaine of the pardon of their sinnes ; they hope well , because God is merciful ; but to be certaine they thinke it impossible : as though there can bee hope and confidence where is no assurance : but speciall hope alwaies presupposeth speciall faith . Secondly the Papists , for they condemne speciall faith for these reasons : First , where is no word , there ( say they ) can be no particular faith ; but there is no word that saith , thou Cornelius , Peter , Iohn , &c. shalt be saued . Ans. It is true indeede , there is no particular faith where there is no particular word , or which is proportionall : but the Minister truly applying the generall promise to this & that particular man , it is as much as if a mans name were registred in the scripture . Secondly , wee haue in substance a particular word , in that God who hath giuen the promise , hath giuen also a commandement , to euery beleeuer to applie the same vnto himselfe . 1. Ioh. 2.23 . This is his commandement , that we beleeue in the name of his sonne Iesus Christ , which is equiualent to a particular word . As a King giues a pardon to a thousand men , but nameth neuer one of them : yet euery of them trulie applying the pardon , according to the Kings intention haue the benefit of it , as surely as if all their names had bin set therein . II. Obiect . Many that applie the generall promise to themselues are deceiued and faile ; yea euery wicked man saith he beleeueth in the sonne of God , wherein he is deceiued . Ans. Many indeede faile in their speciall application , but it is onely vnbeleeuers : but they must proue that none truly can applie the promise speciallie , which all true beleeuers doe . III. Obiect . They say : In regard of God wee must beleeue , but in regard of our selues we must doubt . Ans. Yea in regard of our selues wee must not onely doubt but despaire : yet beleeuers being found not in themselues but in Christ , may proue themselues whether they are in the faith or no , 2. Cor. 13.5 . For whosoeuer repenteth , knoweth that he doth repent : We know we are of God , 1. Ioh. 5.19 . Ob. But all men in the world are full of doubting , and how can doubting stand with certaintie of saluation ? Ans. Consider faith first as it is in it selfe , so it is certaine . Secondly , as it is in vs , & so it is mingled with much doubting , which is not of the nature of faith , but contrary vnto it ; and yet these may and must stand together in the beleeuer , for doubtings may disturbe , but not destroy true faith : for the Lord ( notwithstanding them ) accepteth our weak faith as perfect , and our will to beleeue for beleefe it selfe , where he seeth griefe conceiued for doubtings , strife against them , and endeuour to haue our faith increased . Ob. But to beleeue pardon of our sinnes , is to enter into Gods counsell . Ans. That is false , because pardon of our sinnes is reueiled . Ob. But your Church ( say they ) abhorreth reuelation . Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture , but those that are without , beside , or against scripture : Ephes . 1.7 . The spirit is called the spirit of Reuelation : see also 1. Cor. 2.12 . As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture , and is no more a prying into Gods counsell , than it is for a Traytour to beleeue that he is pardoned , when certaine newes of his pardon is brought vnto him from the King , of whom none can say he entreth into the Kings counsell . Hence we conclude , that seeing the doctrine of the Papists ouerthrow this maine ground , wee must take heede of ioyning our selues vnto them . The 15. ground is : That a sinner is iustified by faith , without the workes of the Law , Rom. 3.28 . Wherein consider first the meaning ; secondlie the weight ; thirdly the aduersaries . For the meaning three things must bee knowne . First , what it is to be iustified . Secondly , what it is to bee iustified by faith . Thirdly , what workes are to bee excluded from iustification . Concerning the first . In iustification there be three distinct actions of God : first , the freeing of a sinner from his sins for the merits of Christ : Act. 13.39 . From all things from which they could not be iustified by the law of Moses , by him euery one that beleeueth is iustified : that is , acquited from them . Paul opposeth it thus to condemnation , Rom. 8.33 . which is nothing else , but a binding of a man to iust punishment . The second action is , the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23 . Woe vnto him that iustifieth a wicked man : that is , not to make but accept him iust ; and in the Gospell , Wisedome is iustified of her children , that is , approoued and acknowledged . The third is , the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner , and reputed him as iust , there must follow this acceptation to life , which is therfore called the iustificatiō of life , with the reason rendred in the same place : for that like as Adams sinne is imputed vnto all , by which death entred ; so Christs obedience imputed to beleeuers , bringeth life and iustification . Out of which three actions wee may gather a true description of iustification , to wit , It is an action of God the Father , absoluing a sinner from all his sinnes , for the merit of Christ , accounting him as iust , and accepting him to life euerlasting . II. Point . What it is to be iustified by faith . For the cleer vnderstanding of this waighty point , we must answere 2. questions . First , what is the very thing for which a sinner is iustified ? Ans. It is the obedience of Christ the Redeemer and Mediatour , passiue and actiue : the former standing in suffering the death of his bodie , and the paines of the second death in his soule ; the latter , in fulfilling the law . The truth of this answer appeareth thus : Since our fall we owe to God a double debt : we breake the law , and are bound to make satisfaction . Secondly , being creatures wee must fulfill the rigour of the law , and performe what it requireth : neither parcell of which debt , seeing we ( being bankcrupts ) are able to pay , wee flie to our suertie who must pay both for vs : the former hee doth by his death , being made a curse for vs , and so redeemed vs from the curse , Galath . 3.13 . the latter by perfect obedience vnto the law , that so in him wee doing these things , might liue in them . vers . 12. The second question is : Seeing the obedience of Christ is the matter of our iustification , and is out of our selues ; how commeth it to bee made ours ? Ans. To make it ours , first God must giue it vs : secondly wee must receiue it . First , God giueth it vnto vs , when he giueth vs Christ himselfe , for it is giuen with him , and it is made ours when God in mercie esteemeth , iudgeth , and accounteth it to be ours , for it is ours by imputation : which appeareth by these two reasons : First , as Christ is made out sinne , so are we made his righteousnes , 2. Cor. 5.21 : but hee is made our sinne by imputation , and therefore his iustice being inherēt in him , is made ours by imputation . Secondly , as the first Adams disobedience is made ours , so Christs the second Adams obedience is ours , Rom. 5.17.18 . but that is ours by imputation , and therefore Christs obedience also . Secondly , to make this obedience ours , we must receiue it , and that can be onely by faith , which is the hand of the soule receiuing into it the things that are giuen vs of God : where note by the way , that a sinner is not iustified by the dignitie of his faith , but as it is an instrument whereby Christs obedience is applied vnto the soule . III. Point . What workes are excluded from iustification . Ans. The workes of Morall and Ceremoniall law , workes of nature and grace . That euen workes of grace are excluded , appeareth by these reasons . First , a sinner must so bee iustified , that all cause of boasting may be cut off , Rom. 3.27 . But if a man were iustified by workes of grace , he might boast still , yea though hee acknowledge the workes to be of God : see the Pharisies example , Luk. 18. Secondly , if a man were iustified by the workes of the law , then our iustification should stand by the law ; but that it doth not , Rom. 4.14 . for then the promise were made voide ; yea the tenour of that whole Chapter prooueth , that Abraham hauing store of good workes , was yet iustified by faith without the works of the law ; the which thing also that obiection in chap. 6.1 . witnesseth : What then , shall we continue in sinne ? drawne out of the fiue former chapters thus : If a man may be iustified by faith without workes , we may continue in sinne ; which obiection were no obiection if that had not been the intent of the Apostle , to prooue iustification by faith onely , without the workes of the law . Thirdly , Paul was not iustified by any workes : 1. Cor. 4.3 . I know nothing by my selfe , yet am I not therby iustified : where he noteth two things of himselfe : first , that hee had a good conscience within him : secondly , that he was not thereby iustified ; where hee debarreth all works of grace . Fourthly , we are saued by grace without workes : these workes excluded are workes of grace , for they are all such as God hath prepared to walke in , Ephes. 2.8 . Fiftly , a man must first be iustified before he can doe a good worke : and therfore works follow iustification , and cannot cause it . Yea and as all workes are excluded , so al vertues also ( excepting faith ) are here reiected . For as in a man that standeth to receiue a gift , no part doth any thing to receiue it but the hand , yet hauing receiued it , all other parts testifie thankfulnes , the tongue , the feete , and all the bodie : euen so wee receiue the matter of our iustification by faith alone , not by hope or loue ; but after the receiuing of Christ , these with the other graces work and shew themselues . The second point in this ground is the weight of it , appearing herein , that he that ouerthroweth it , ouerturneth the faith : Rom. 4.14 . If they of the law be he●res of life , faith is made voide , and the promise of none effect . And Galath . 2.21 . If we be iustified by workes , Christ died in vaine . Aduersaries hereof . First , the home-aduersarie is the common sort of ignorant people and all naturall men , who with the young man say , What shall I doe to be saued ? They say they will be saued by faith in Christ , but when it commeth to the point , they will be doing somewhat , and stand much vpon their good meaning and righteous dealing . Secondly , the forreine enemie is the Popish doctrine & Romish religion , which teacheth that there be two iustifications . First , when a man of an euil man is made a good man ; this is by grace of the holy Ghost put into the heart : the latter is whereby a man is made of good , better , which is by good workes . But what Church soeuer holdeth this , is fallen from grace . This is a peremptorie sentence ( will some say ) and no generall Councell hath so determined . Ans. The more is the pitie . But Gods word hath peremptorily determined it : Galat. 5.4 . They are abolished from Christ and fallen from grace , whosoeuer will be iustified by the law , as the Romane Church at this day . They say our doctrine maintaineth loosenes of life , by excluding all workes from iustification . Ans. Though we exclude the best works from iustification , yet we debarre them not from Christian conuersation , but therein require them as fruits of the spirit plentifully . Ob. But it is absurd ( say they ) that one man may be iustified by the righteousnes of another . Ans. Adams sinne is made ours , and they marueile not at it ; what greater absurditie is it , that the second Adams obedience , answering to the first Adams sinne , should bee ours in like manner ? The 16. ground is this : Except a man be borne anew , of water and of the hol●e Ghost , he cannot enter into the kingdome of God , Ioh. 3.5 . In which obserue first the meaning , secondly the weight , thirdly the aduersaries . In the first consider two points : first , what it is to be borne againe : secondly , of what necessitie it is . For the former , wee must know , that there must bee in him that is borne againe three things : first , a reall change from one estate to another . Secondly , there must be a roote from whence this change may arise . Thirdly , a new life . First , the chaunge is , when a man of a meere naturall man is made a new man : not in regard of his bodie or soule , or powers of them , all which a man retaineth the same after his regeneration , but in regard of Gods image restored , and renewed by Christ , Ephes. 4.24 . This is the restoring of that new qualitie of righteousnes and holines lost in Adam , for so the Apostle describeth this new birth in the place alleaged . This change is attributed to water and the holy Ghost , wherein [ by water ] our Sauiour alludeth to some speeches of the old Testament ; as Ezech. 36.25 . where the Prophet speaketh of the clensing of the Church , by powring cleane water vpon it : that is , infusing new graces into the heart , which take place of the old corruption . And by the holy Ghost , he sheweth that this clensing of vs is by the inward working of the holy Ghost . Obiect . But it will be said , if a man bee a new man , hee must haue a new soule . Ans. This new qualitie of righteousnes and holines is as it were a new soule , for in a regenerate man , there is a bodie soule , and besides the spirit , which is the grace of sanctification , opposed to flesh , and corruption of nature , Rom. 8.10 . This is as it were the soule of a soule renewed . Secondly , that a man may come to this estate , there must be some root and beginning , whence this change may arise , and that is no other than Christ crucified , the Redeemer and Mediatour , of whose bodie beleeuers are members , of his flesh and of his bones , Ephes. 5.30 . for looke as Eue was made of the side of Adam , so is euery beleeuer of the blood of Christ ; and as euery man , so farre as he is a sinfull man , springeth from the first Adam , so doth euery man , so farre as he is renewed , spring from the second Adam Christ Iesus . Now that a man may spring out of Christ , he must first ( being taken out of the wilde Oliue the old Adam , Rom , 6.5 . ) be set and ingrafted into the second Adam as a new stocke , and that by faith wrought in the heart by the spirit of God : by which incision hee receiueth from Christ two things : first , in regard of his soule , holines : secondly , in regard of bodie , incorruption , seeing that the whole man is vnited vnto Christ , and so both soule and body receiue immortalitie and glorie . Thirdly , in this new birth there must be a new life , by which if any liue not , he is not borne again : for the distinct knowledge of which life wee must distinguish of life : life is vncreated , and created : vncreated life is the life of God , yea God himselfe ; of which kind this is not . Created life , is either naturall , or spirituall : Naturall , is that which we liue by naturall meanes , as meate , drinke , sleepe , physicke &c. of which kind this new life is not : but this is that spirituall life , whereby a man in this life is ruled by the spirit of God according to the word ; and it standeth in two thinges : First , when the spirit dwelleth in the heart ; Secondly , when the spirit ruleth the hart : or more plainely , this life hath two degrees : First , when a man beginneth to sauour , affect , and will spirituall things , loueth them , and chiefely affecteth them , Rom. 8.5 . when they haue some sauour and rellish vnto him . Secondly , when a man in all estates liueth by a iustifying faith , and ordereth his life thereby . The iust man ( saith Abacuke ) liueth by faith , and this is , as it is truly called , life eternall ; the beginning and first degree of which euerie beleeuer hath possession of , euen in this life . The second point in this ground is , the weight of it ; for which obserue the necessitie of the new birth , in the former words where it is said , that without it a man shall neuer see the kingdome of God , much lesse enter into it . No man is in Christ ( and so consequently out of state of saluation ) who is not a new creature , 2. Cor. 5.17 . No outward prerogatiue can bring a man in request with God , vnlesse hee be a new creature , Gal. 6.15 . It is a constant truth of Christ , Ioh. 13.8 . If I wash thee not , thou hast no part in me . The third point is : The Aduersaries : who are , first , euery man by nature , the wisedome of whom herein is enmitie with God. For euery one naturally is willing to yeeld vnto God some externall seruice , and ceremoniall worship ; as in the Church to draw neere to God with their lippes : but when they should come to their renewing , and the mortifying of their lusts , O then they storme and swell , and cast off this yoke , because they say it abridgeth them of their ease , libertie and pleasure , and they cannot bee their owne men for it . Secondly , the Romane religion , which for many hundred yeres hath stood in ceremoniall and bodily actions , rites , gestures , apparrell , and most of all in outwarde penance , borrowed partly of the Iewes , and partly of the Heathens : but all this doctrine of the new birth , of mortifying hidden lusts , and deniall of a mans selfe , is dead and buried among them , little hereof is spoken or written in the great volumes of their greatest Clerks . But the doctrine which is from God is spirituall , as God himselfe is , and most concerneth the inner man. Secondly , they are great aduersaries hereof , in teaching that man ( though captiue to sinne ) hath a power in his nature , whereby , if the holy Ghost free him , he can of himselfe will and doe that which is good : which if it were so , then he is but in part new , and so is no new man. Secondly , a regenerate man must be a new creature : now creation is a framing of something out of nothing , not of something into somthing . Thirdly , thus a man should be but halfe dead , and so could not be borne againe , but onely strengthened , euen as a man in a swoune , of whom wee cannot say properly he is reuiued , because hee was not dead , but recouered . The 17. ground is out of Galath . 5.1 . Stand fast in the libertie wherewith Christ hath made you free . For the meaning of which we must know , that Christian libertie which wee are exhorted to maintaine , standeth in a double freedome : First , from the Morall law : secondly , from the Ceremoniall . From the Morall law two waies : first , from the curse of the law , Rom. 8.1 . There is no condemnation to them that are in Christ. Secondly , from the rigour of it , which requireth personall and perfect obedience : this rigour is moderated by Christ ; whence followeth a freedome also from iustification by workes , Rom. 5.1 . Galath . 5.4 . The second freedome is , from the Ceremoniall law , which hauing an end put to it by Christ , bindeth no man : but our libertie is procured to vs in meates , drinkes , and all things indifferent with good conscience , seeing to the pure all things are pure , Tit. 1.25 . Where we are commaunded to stand fast , wee see the weight of it to be such , as it may not be departed from , nor forsaken , for then we become debters againe to the whole law , and so are fallen from Christ. Aduersaries hereof , are first the Libertines ; as the Family of loue , who being ( as they say ) deified , are so carried by the holie Ghost that they cannot sinne , no though they should commit fornication : but no man is freed from obedience to the law by Christ , although hee be from the curse and rigour of it . Secondly , all that take libertie to sinne , because they say , God in Christ is mercifull : but Christ freed from sinne , not vnto it . Thirdly , the Romane Church , holding that the Pope hath power to make lawes binding conscience properly , prescribing such things to be done , the obseruing of which is the worship of God , and meritorious ; as on the Popish fasting daies , yea and Wednesdaies and Fridaies , not to eate flesh , euen this law bindeth the conscience of a Papist , and such abstinence ( they say ) is a worke of merit , and a worship of God. But it will be said , that Princes and Magistrates make such lawes , of meates , drinkes , apparell , and must be obeyed . Ans. These lawes bind not conscience , but the outward man. Secondly , they do not abrogate our libertie , but moderate the ouer common vse for the common good : but Popish doctrine accounteth the breach of any of these mortall sin . Ob. Yea , but they forbid flesh for temperance sake , because it stirreth vp lust . Answ. But they forbid not the hotest wines , spices , Conserues , & such meates and drinkes , which more stirre vp lust than flesh : and therefore this is but a shift . The 18. ground is in Matth. 18.18 . Whatsoeuer the Church bindeth in earth , is bound in heauen ; and whatsoeuer it looseth in earth , is loosed in heauen . In which ground obserue first the meaning , secondly the moment , thirdly the aduersaries . First , to know the meaning , two things are to be handled : first , what i● this power of binding and loosing , which the Church hath . Secondly , what is the ratification and efficacie of this power out of those words , is bound and loosed in heauen . Concerning the former : This power of binding and loosing is that authoritie giuen by God to his Church on earth , whereby it pardoneth or retaineth vnpardoned the sinnes of men : for mens sinnes are cords and bands which binde them , Prou. 5.22 . and chaines of blacke darknes , wherein men are reserued vnto damnation , 2. Pet. 2.4 . and hence fitly when mens sinnes are pardoned , are they said to be loosed , and bound if they be not . This power is called Matth. 16. the power of the keyes of the kingdome of heauen , for mens sinnes are as lockes , yea bars and bolts , shutting vpon them the doores of heauen : and hence also when the Church pardoneth sinnes , the doores of heauen are said to be opened , and when it retaineth them , heauen is shut against the sinner . Indeede pardon of sinne is properly granted and giuen by God ; but yet men are truly said to pardon and retaine sinne , when ministerially they pronounce that God pardoneth , or doth not pardon . Ob. It will be said , that men vpon earth know not whose sins God will pardon , and whose he will not . Ans. It is possible for man to know whose sinnes God wil pardon , and whose hee will not ; for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners , but will retaine their sinnes , who goe on in the same . Now we may know particularly who these bee that doe repent and beleeue ; for the tree is knowne by the fruite , according vnto which the Church may pronounce a true sentence . Further , to know more distinctly what this power is , the parts of it are to bee considered , and they bee two ; for it standeth partly in the ministerie of the word , and partly in the iurisdiction of the Church vpon earth . The ministery of the word is either publike or priuate . First , the publike ministerie of the word is called the preaching of it ; in which is this binding and loosing , opening and shutting , it being an ordinance of God , in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent , and condemnation to the obstinate : and here must bee noted , that this binding and loosing in the publike Ministerie is generall vnto all , but with exception of faith and repentance . Ob. But seeing it is generall it is of no great force . Ans. It is : for euery hearer must applie this general doctrine to his owne person , and say with the Virgin Mary , applying to her self the Angels speech : Be it vnto me according to thy word ; this maketh it forcible in the conscience . The priuate Ministerie standeth in two things : first , priuate admonition : secondly , priuate comfort . Priuate admonition is Gods ordinance , whereby the Minister in Gods name bindeth a man to iudgement for his sinne , except hee repent : thus Peter dealt with Simon Magus , Act. 8.21.22 . Priuate comfort is , when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition . Thus dealt Nathan with Dauid , 2. Sam ▪ 12.22 . Dauid said , I haue sinned ; Nathan hereupon telleth him his sinnes are forgiuen . Secondly , concerning the Iurisdiction of the Church ; It is a power giuen of God to the Church , whereby it vseth correction vpon open sinners for their saluation , and it standeth in excommunication and absolution . Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God , and consequently from the societie of the Church ; for this followeth the former , If he will not heare the Church , let him be an heathen . Paul calleth this sentence a giuing vp of a man vnto Satan . Ob. But no man can exclude another from the kingdome of God. Ans. The Church excludeth not properly , but by declaring that God hath excluded such . Ob. But the true childe of God may bee excommunicated , and yet is not shut out of heauen . Ans. In some sort and for a time he may be said to be shut out of heauen , but conditionally and vntill repentance . The contrarie hereof is publike absolution , when open sinners repenting , are by the Church openly declared to be members of the kingdome of heauen , and so admitted and receiued againe into the Church . This power of the Church differeth from the power of the Ciuill Magistrate in foure things . First , the power of the Church is ordered onely by the word ; but Ciuill power by other ciuill lawes also . Secondly , the former correcteth only by voice , in admonition , suspension , and excommunication ; the latter by reall and bodily punishments . Thirdly , all spirituall correction , as excommunication it selfe , standeth at the repentance of a sinner , and proceedeth no further : but the punishments of Ciuill power stay not at repentance , but proceede on euen to the death of the malefactor ( notwithstanding his repentance ) if he be a man of death . Fourthly , in the Ciuill power bee three degrees of proceeding : first , the knowledge of the cause . Secondly , the giuing of the sentence . Thirdly , the execution of the punishment . In Ecclesiasticall are the two former , but the last belongeth to God alone . The second thing in the meaning is , to know what the ratification of this power is : namely , to be bound and loosed in heauen ; that is , when the Churches iudgment , following the iudgement of God , doth acquite , or condemne a sinner , God in heauen hath done it alreadie and ratifieth it . For in absolution ( as also in the other ) pardon of sinne is first giuen in heauen : secondly , the Church pronounceth this according to Gods will : & thirdly , God ratifieth it thereupon in heauen , and confirmeth it as sure as if on earth he had pronounced the pardon . The second point . The weight of this ground may appeare , Mat. 16.18 . where the maine promise of the Gospell for the stablishment of the Church is contained : Vpon this rocke I will build my Church , and the gates of hell shall not preuaile against it : and the ground of our assurance thereof , is added vers . 19. I will giue thee the keyes of the kingdome . This maketh the Church preuaile against the gates of hell , because it openeth & sh●●teth heauen . Secondly , hereby the word and Sacraments are preserued from pollution and prophanation , the soules of men pulled out of the snares of the Diuell , and Gods kingdome set open vnto them : which being taken away , there will be no difference left betweene the kingdome of God and the kingdome of the Diuell . Which power of the keyes in opening and shutting heauen by the ministerie of the word , seeing wee haue established by the lawes of the land , we haue the state of a true Church , and therefore no man can in good conscience separate from vs as no Church and people of God : indeed if it had not the power to open heauen vnto men , it were time to separate from it . 3. The Aduersaries of this ground , are first the ignorant people , who popishly thinke that this power is onely giuen to Peter , whose office now is to open and shut heauen . But this power was giuen to all the Apostles as well as Peter , and in them to al Ministers , Churches and Congregations : yea , and it is not exercised in heauen but in earth . Secondly , all Atheists and Epicures that contemne and skorne the Word , Sacraments , and all holy things , yea euen the power of the Church it selfe . Thirdly , all Papists and the Romish religion ; who abolish all binding and loosing in the publike Ministerie , and haue brought al to a priuate shrift , and absolution , which in truth is nothing else but a racke and a gibbet to the conscience : for first , men must seeke for it at the hands of the Priest : secondly , they must confesse all their sinnes to the Priest : thirdly , they must make satisfaction to the iustice of God , euen such as the Priest shall enioyne them . But all this is directly contrary to the word : for first , Ministers must offer pardon of sin before it bee sought for . Secondly , in Christ pardon is offered freely , wee neede no satisfaction of our owne . Thirdly , they impose a heauier yoke , than euer Christ or his Apostles did vpon men , when they enioyne them to an enumeration of all their sinnes , before they can be pardoned : the depth of which policie hath been sounded . Secondly , that Religion hath turned this power Ecclesiasticall to a Ciuill power , whereby they take vpon them to excommunicate Kings & Emperours , not only out of the Church , 〈◊〉 also out of their kingdomes and Empires , whom ( they say ) they may set vp and depose at their pleasure , as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie . These bee the maine enemies of this ground , against whom we must for euer contend . The 19. ground of faith is : There is , hath been , and euer shall be a Church , one of which is no saluation . This is an Article of our faith , and a maine ground of religion : for if there be not euer a Church of God , Christ is sometime no Redeemer , no King , because there should be no people redeemed , nor subiects to the rule of his word and spirit . Of which consider two things : first , what this Church is : secondly , who be the aduersaries of this ground . For the first : The Church is a companie of men , chosen to saluation , called , vnited to Christ , and admitted into euerlasting fellowship with him . See Hebr. 12.23 . and 1. Pet. 2.9 . Compare these two places , and this discription wil easily bee gathered . The properties of this Church are these sixe which follow . First , being the Spouse of Christ , she is one onely indeed , although distinguished in regard of time , as the Church of the old Testament and of the new . Secondly of place , as of England , Scotland , &c. Thirdly of condition , as the Militant and triumphant : all these make but one bodie of Christ. Secondly , it is inuisible , not to bee seene but beleeued : for election , vocation , redemption , can onely be beleeued ; yet some parts of it are visible , as in the right vse of the Word and Sacraments appeareth . Thirdly , to this assemblie and no other belong all the promises of this life , and the life to come , especially forgiuenes of sins and life euerlasting . Fourthly , it consisteth onely of liuing members , quickened by the spirit of Christ , not of any hypocrites or wicked persons . Fiftly , no member of it can be seuered or cut off frō Christ , but abide in him and with him for euer . Sixtly , it is the ground & pillar of truth ; that is , the doctrine of true religion is alwaies safely kept and maintained in it . Obiect . The Churches in earth are true Churches , and yet in these are many hypocrites and Apostata●s , who fall from their profession . And therefore all are not liuing members . Answ. In visible Churches are two sortes of men : lust men , and hypocrites ; who although they bee within the Church , yet the Church is not so called of them , but in regard of them onely who are truly ioyned vnto Christ , who are the better part , although not the greater : Euen as a heape of wheate and chaffe together is called an heape of wheate , or a Corne heape , of the better part . Aduersaries hereof are Papists , who frame not the Church by these true properties , but by other deceitfull markes , as succession , multitude , antiquitie , and consent : for when the Church first began there could be none of those , at least not the three former , and yet was there a true Church . Secondly , all these agree to Heretikes , as among the Iewes what was more challenged than these ? and yet Christ saith , they were blind leaders of the blinde . But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued . A note of Christs sheep is the hearing of his voice , Ioh. 10.27 . And , Ye are in the Father and the Sonne , if ye abide in the word which yee haue heard from the beginning , 1. Ioh. 2.24 . See Ephes. 2.20 . The 20. ground is : That there shall be a resurrection of the dead in the end of the world . This was one of the sixe grounds of Catechisme in the daies of the Apostles , Heb. 6.2 . Hymeneus and Philetus destroyed the faith of certaine , in teaching that the Resurrection was past alreadie . Aduersaries hereof , are the Familie of loue , who hold that there is no Resurrection but only in this life . The last ground of doctrine is : There shall be a generall iudgement of all flesh . It is one of the grounds , Heb. 6.2 . In which iudgement euery mans workes shall be tried , and euery man accordingly shall receiue sentence of life or death eternall . The aduersaries hereof , are first the Atheist , who denieth God himselfe , and consequently his iudgement . Secondly the drowsie Protestants , who in iudgement denie not the last iudgement , but yet plainly shew in their liues that they are not perswaded of it , for then would they make more conscience of sin , and of pleasing God in all thi●●● . These are the maine grounds of beleefe , vnto which all other may be reduced . Now follow the grounds of obedience and practise . The first ground of practise is , Luke 13.3 . Except ye repent ye shall perish . In which two things are to bee obserued . First the dutie required , that is , Repentance , the necessitie of which appeareth , in that without it men perish . Secondly the aduersaries . Concerning repentance two things must be taught : first , what it is : secondly , what is the vse of it . For the first ; Repentance ( as Paul describeth it ) is a conuersion whereby a sinner turneth himselfe vnto God , and bringeth foorth fruites worthie amendement of life . There be two kindes of conuersion of a sinner : first , that whereby God turneth man. Secondly , that whereby a man being turned by God , turneth himselfe by grace : the former is not repentance properly , but the latter . Iere. 31.18 . Conuert thou me , and I shall bee conuerted . Surely after that I conuerted I repented . Quest. In what part is this conuersion made ? Ans. It beginneth in the minde , but it is of the whole man , the minde laying off all purpose of sinning , the conscience calling backe from sinne , the will not seeking to fulfill the lusts of it ; but the whole man endeuouring to please God thorough his whole conuersation : further , repentance is attended with diuers fruites , worthie newnes of life . These are the duties of the Morall law , performed in faith and truth without hypocrisie : which because they proceede from the same beginning , are approoued of God as repentance is . The second point in this dutie is , the vse of repentance , and that is not to be ● cause of saluation , but only a way , wherin men must walke to life euerlasting . We are slandered by the Popish church , while they exclaime that our doctrine requireth nothing but faith to be saued by , and so wee become enemies to all good workes . But this is not our doctrine , for we hold the workes of repentance to be the way of saluation . Indeed when we speak of the instrument wherby we lay hold vpon Christ , that we say is faith onely , not hope , loue , or any workes : but when wee speake of a way to life , then faith is not alone , but repentance is required , hope , the feare of God , and e●●●y good worke . So women are said to be saued thorough bearing of children , 1. Tim. 2.15 . namely , as a way wherein they practise their faith and obedience . Thus Abrahams faith and workes went together , Iam. 2.22 . Secondly : The Aduersaries of this ground , are first professors of Religion , who content themselues with a fained repentance : for most men being pricked and stung with the sense of their sinnes , for a while will hold downe their heads like a bulrush , breake off their companie , come to Church , pray , heare the word , and performe other duties : but when the remorse is once past , they returne to their former course of licentiousnes , and this is thought a sufficient repentance ; whereas it is but ceremoniall , and a fig leafe whereby men seeke to couer themselues : for true repentance changeth the minde , will , affections , conscience , yea all the actions of life . Secondly , the Romish Church , which for many hundred yeeres hath ouerturned this doctrine : as first in generall aboue these 500. yeeres , penance and publike confession of persons excommunicated , hath bin by them taken and deemed to be repentance it selfe ; any other hath been scarse taught or knowne in these partes of the world . Secondlie , repentance is by them turned into a iudiciall proceeding and sentence of the court , wherein the Minister must be iudge , the sinner must come vnder confession ; the Minister must passe sentence , and the other must make satisfaction accordingly ; which is an high abuse of this doctrine . Thirdly , they hold the workes of Contrition , Confession , and Satisfaction , to merit , yea and to conferre pardon of sinne , and so abolish the merit and satisfaction of Christ. Secondly , the world hath bin by that Church deceiued in diuers particulars concerning this doctrine ; as namely , first it hath bin taught that repentance , for the originall of it , is partly from nature , partly from grace ; partly from God , partly from our selues : which is a false foundation , ioyning light with darkenesse , it being wholy from grace . Secondly , remorse of conscience ( which the very diuels may haue ) is made a parte of repentance ; Saul himselfe , nay Iudas wanted not this contrition , which is no grace , but a preparation vnto it . Thirdly , they make Auricular Confession , whereby euery man is bound to confesse all and euery one of his sins , with their circumstances in the Priests eare , so necessarilie vnto repentance , as without which he cannot haue pardon ; which is a very gibbet to the conscience . Fourthly , they turne their Canonicall satisfaction into satisfaction of Gods i●●stice for sinne , wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God. We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church , which neither wee not our fathers were able to beare . The second ground of practise is concerning the exercise of repentance , Luk. 9.23 . If any man wil come after me , let him deny himselfe , and take vp his crosse and follow me . In which ground we will consider three thinges : first the meaning , secondly the moment , thirdly the aduersaries against whom wee must contend . For the meaning ; If any man wil follow me ▪ that is , will bee my Disciple , ( for Disciples vsed to follow their Maisters and teachers ) hee must learne three duties : First , Le● him denie himselfe : Secondlie , take vp his crosse : Thirdlie , follow mee : To the deniall of our selues three things are required : First , we must for the magnifying of the grace of God ab●se our selues euen to nothing . An example whereof wee haue in Paul , 1. Cor. 3.7 . I I haue planted , Apollo hath watred : but neither is he that planteth any thing , neither he that watreth , but God that giueth increase : If the planter bee nothing , much lesse the planted . We are not able as of our selues to think a good thought . And againe , All our sufficiencie is of God. Secondly , wee must renounce our owne reason and will , and bring them vnder subiection to the will of God , wee must not striue to haue willes of our owne , but let Christs will be sufficient for vs , his wisedome must be our reason . Thirdly , wee must esteeme all things as dung for Christ , and preserue within vs a readines to leaue and forsake friends , riches , honours , yea ou● libertie and life it selfe ( if need be ) for his sake and a good conscience . The second dutie is , To take vp our crosse daily : vnto which two things are required : first , euery member of the Church must make reckoning of , and looke for daily crosses , priuate and particular in his calling and in his profession . Secondly , when the crosse commeth it must be taken vp cheerfully , and borne with reioycing : Matth. 5.12 . Reioyce and be glad , namely euen when men reuile and persecute you : Rom. 5.3 . Iustified persons are able to reioyce in tribulations ; according to the exhortation , Iam. 1.2 . Count it a● exceeding ioy . An example of the Saints , Hebr. 10.34 . who suffred with ioy the spoyling of their goods . The third dutie of a Disciple is : after the two former to follow Christ. For when Christ saith , And follow me , it is as though he had said : I goe before bearing my crosse , let my Disciples follow me step by step in bearing of this crosse . This containeth in it the maine duties of Christian religion : to the performing of which two things are to be done : first , wee must beare the crosse in obedience , as Christ did , who most willingly abased himselfe to the death , euen the death of the crosse , in obedience to his Fathers will. Qu. But wherein stood this obedience of Christ ? Ans. In the practise of three speciall vertues : first , Meekenes , he opened not his mouth , hee reuiled not being reuiled , reuenged not when hee might . Secondly , Patience , he grudged not to suffer those bitter torments for his very enemies . Thirdly , Loue , he prayed for those that pierced him , and shed his heart blood : in all which it is our part to imitate him . Secondly , wee must be conformable vnto Christ being our head ; which conformitie consisteth in crucifying our body of corruption , euen as he was crucified vpon his crosse . We must arme our selues with Peters exhortation , 1. Pet. 4.1 . to suffer in the flesh , as Christ suffered in the flesh . Which whosoeuer doth , he ceaseth from sinne : he liueth not henceforth after the lusts of men , but after the will of God , vers . 2. The learning of this dutie helpeth forward our obedience vnder the crosse , which many cannot attaine vnto ( who in the time of their peace are in some sort obedient ) because they beare not about in their bodies the dyings of Christ daily . 2. Cor. 4. The second point . The moment and weight of this ground , appeareth Luk. 9 24. He that will saue his life , shall lose it , that is , that will not take vp his crosse to follow Christ , shall neuer be saued . Againe , Baptisme is a maine ground , Heb. 6.1 . namely , as it is ioyned with inward baptisme , for els outward baptisme may be wanting , so it be without contempt ; but both together are a maine ground ▪ especially in regard of that stipulation we make , and that profession which wee receiue vpon vs thereby , of forsaking euen our selues and following of Christ , without which can bee no saluation : which being the matter and substance of this ground , sheweth euidently the importance of it . The third point . Aduersaries of this ground are , first among our selues , such as are content to make Christ a Sauiour and Redeemer , but not a patterne and example of imitation in his vertues : but Christ will not be made a packhorse only to beare sinnes , seeing hee hath propounded himselfe a president to be followed of those who looke for saluation by his sufferings ; they must first bee his Disciples , before he be their Redeemer . Secondly , a more wicked enemie withstanding this doctrine is the Church of Rome . In exalting nature , and extenuating the grace of God ; as first , holding that all sinnes deserue not not death , but may bee done away with a little knocking on the breast , or such light sorrow . Secondly , that by nature a man hath free will in his conuersion , and being helped by the holy Ghost , can moue himselfe vnto saluation . Thirdly , that after iustification there is nothing in a man that God can hate . Fourthly , that a man may merit life , and performe workes of satisfaction to God ; which diuellish doctrines what else doe they but make the heart swell with pride , so as it can neuer be brought to the deniall of it selfe . The third ground is taken from the Morall law : Thou s●alt haue no other God before my face . The scope and meaning of which law is to direct vs in chusing the true God onely to bee our God ; which is done , first , when we know and acknowledge him as hee hath reuealed himselfe in his word : secondly , when wee giue our hearts vnto him , according to that precept ; My sonne giue me thy heart . Now the heart is giuen to God when he is loued and feared aboue all , when he is alone trusted in , relied on in danger , when we ascribe all power vnto him , beleeue in him , subiect our selues vnto him in our very conscience ; for whatsoeuer hath these is become our God. Secondly , that this is a ground cannot bee doubted : for whosoeuer taketh not the true God for his God , is out of all way to saluation , seeing there is no couenant betweene God and him , and being out of the couenant , can haue no part not inheritance in Gods kingdome . Thirdly , Aduersaries of this ground are , first the Romish doctrine , which committeth high treason against God , in giuing his honour to other things : as to Saints and dead men , whom they make Gods , by teaching inuocation to bee due vnto them , and so attributing an infinite power , wisedome , or presence vnto them , which are Gods proprieties . Secondly , in teaching that men can merit , they make them Gods. For if Christ himselfe had bin a meere man , he could not haue merited . Thirdly , in ascribing to dead creatures the vertue of the holie Ghost ; as to water , the power of sanctification , driuing away diuels , and washing a●ay sinnes . Fourthly , in setting vp the woodden Crosse for a God , which must be worshipped with the same worship and affection as God himselfe is . The Virgin Mary they make a Goddesse , and Queen of heauen , whom they pray to commaund her sonne . And lastly , the Pope , to whom they giue power to pardon sinne properly , and to make lawes to binde conscience , as properly as Gods lawes doe . The second aduersarie is the comm●● Protestant , who carrieth an outward profession of Christ , but in his heart setteth vp many Gods , as the belly , wealth , pleasure , yea the Diuell is the god of many men , as Phil. 3.19 . 2. Cor. 4.4 : others set all their hearts and studie for the accomplishment of their sinnes ; now sin hauing the hold in their hearts , is become their God. Yea and it is a common practise of many Protestants i● their crosses to put off their confidence in God , and betake themselues to cunning men and Southsayers ; so leauing the liuing God , and trust for thei● helpe in the diuell himselfe . The fourth ground of practise concerneth the worship of God : Exod. 20.5 . Thou shalt not make to thy selfe any 〈◊〉 image , &c. The first point . The meaning : This Commandement hath two parts : the former forbidding the making of Images : the latter , the worshipping of them . The former in these words : Thou shalt not make vnto thy selfe &c. In which is not simply forbidden the making of Images , as if they bee for politicall or historicall vse , ●ut the making of them in way of religion or conscience , to put vs in remembrance of God , or to worship God in , by , or at the same . The latter in these words : Thou shalt not bow downe &c. That is , thou shalt not so much as bow downe thy bodie before such an Image made by others , neither to worship it , no● the true God in it : which exposition because it is oppugned by a great part of the world , I will prooue by some reasons : First , that which was the sinne of the Israelites in making Images , is here forbidden : but their common sinne in the vse of Images , was to make them representations of the true God , and to worship the true God in them , as appeareth Exod. 32.4.5 . The Israelites hauing made a golden Calfe , said : These be thy Gods , O Israel , which brought thee out of the land of Egypt : that is , this is a representatiō of that God who brought thee out of Egypt : for they should haue been worse then mad men , if they had called that Calfe which was but one day old , that God which brought them many daies before out of Egypt : besides that , Images true or false are vsually called by the name of Gods , as being so in the reputation of the worshippers . F●rther , Aaron said , To morrow shall be the holy day of the Lord : signifying that the Calfe was made to represent the true God , whom in the Calfe they were to worship . Againe , Iudg. 17.3 . Michae● mother sheweth that her intent was to worship God in the Image , when shee saith , that shee had dedicated eleuen hundred shekels of siluer to the Lord , to make a grauen and molten Image ; and hauing made the Image , she saith , Now will the Lord blesse me : though his fact was grosse Idolatrie , yet he sheweth that he worshipped the Lord in the Image , whose blessing he boasted of . Esai 40.18 To whom will y●●●●ken God ? whence it is plaine , they made Images of the true God to worship him in . Iudg. 2.11 . The Israelites were sore afflicted for seruing Baal and 〈◊〉 , that is , Idols fetched from the Heathen : but herein their intent was to worship the true God in them , as appeareth Hose 2.16 . Thou shalt call me no more 〈…〉 . Yea the very Heathen themselues worshipped the true God in their Images , Rom. 1.23 . They turned the glorie of the true God into the similitude of a corruptible creature ; much more then the Israelites who took their Idolatrie from them : and therefore in the second Commandement is forbidden the making of Images of the true God , and not of false onely , as the Papists would falsely teach vs. The second reason is in Deut. 4.15.16 . where Moses making a Commentarie vpō this cōman●ement , and forbidding to make any representation of any figure , addeth this reason : Ye saw no image in the day that the Lord spake out of Horeb : and therefore Moses vnderstood the Commandement as we doe , namely not to make any Image of the true God. The third reason is in the words , Thou shalt not make the image of any thing that is in heauen aboue . &c. Seeing then that God is in heauen aboue , as also the Saints and Angels , wee must make no Image to represent them : for euen Images of the true God are Idols , hated of God , and condemned in the Scriptures : so the golden Calfe is called an Idoll , Act. 7.41 . The second point is the weight of this ground standing herein , that whosoeuer ouerthroweth this ground , ouerturneth this religion . For first , whosoeuer resembleth God in any Image , and worshippeth him therein , he denieth the true God , Rom. 1.25 The wisest of the Heathē worshipping God in their Images , turned the truth of God into a lie : so whatsoeuer mē may beleeue of worshipping the true God in an Image , the truth is , it will proue no better than a lie vnto them . The Apostle affirmeth , that whatsoeuer the Gentiles sacrificed to Idols , they sacrificed it vnto Diuels , and not vnto God. Some may aske , how can this be , seeing their intent was to sacrifice vnto God ? I answere , that by offering to an Image , they denied God , and so not seruing him , they became sacrificers to the Diuels : for whosoeuer conceiueth of God otherwise than he will be conceiued of , conceiue an Idoll , and not God ; and he that wil remember him in things wherein he will not be remembred , forgetteth him , as the Israelites , Psal. 106.21 . Secondly , professed Idolatrie maketh a separation betweene God and his people , as adulterie doth betweene man and wife . For as a wife that seeketh to strangers , denieth her proper husband ; so the Church , which is the spouse of God , going a whoring after Images and strange Gods , denieth God her husband , and procureth the Bill of diuorce : see Hose 2. and Ierem. 3.8 . Thirdly , the aduersaries of this ground are , the professed Papists : first , in allowing making of Images for Religions sake ; as the Image of Christ crucified , which they call the Crucifixe ; and of Christ glorified , which they call Agnus Dei : also Images of the Virgin Mary , and other Saints ; yea cursing and condemning all those that forbid the making of them , & so curse euen the Lord himselfe : yea and most blasphemouslie in former times they were wont to make Images of the Trinitie , picturing the Father like an old man , the Sonne like a childe , the holie Ghost like a Doue , and yet much more blasphemously than that , otherwise : but they are now ashamed of such wicked pictures . Secondly , they maintaine , yea and commaund the worship of Christ in an Image , and condemne them who deny the worshipping of Images , whether they be Images of God , or of Saints , Angels , and dead men . Thirdly , they teach that a man is to worship the Crucifixe religiously , yea with the same worship and deuotion with which Christ is worshipped , wherewith also they worship their breaden God. In former times their consciences secretly checking them of their Idolatries , caused them to leaue out the whole second Commandement , and diuide the last into two , to fill vp the number : but of later daies , seeing they are constrained to retaine the Commaundement , they haue found out some shift , which we will examine . First , they say , there is a difference be●weene an Idoll and an Image , as the one is a Greeke word , the other a Latin : the former is a representation of the true God , the latter of false Gods. Ans. The difference is but in the word , for indeed they be both one , Acts 7.41 . The Calfe was an Image and an Idoll too . Ob. They make difference also of worship , which they say is of two sorts : the first is Latreia , this is a worship and reuerence due to God onely : the second is Dulia , and this is a seruice due vnto Saints , to the Crucifixe , &c. Ans. But besides that the Scripture make these both one , they herein bewray their follie , in that if either be greater , it is Dulia , which is a kind of seruice most submisse , and that properly which vassals were wont to yeeld their Lords who had taken them in warre , and yet this must be giuen to Saints , and the wooden Crosse , being the greatest subiection . Ob. 3. But they intend to worship not the image of the Crosse , but Christ in it . Ans. No intention of man can institute a true worship of God , without warrant from God himselfe , who neuer authorized men to worship him in Images . Ob. 4. Englishmen kneele downe to the Chaire of Estate , the King not being in presence , and therefore wee may much more to Saints and Angels . Ans. First , this is a ciuill and politique worship , testifying the subiects alleageance : but kneeling to Saints is religious . Secondly , the King appointeth his Chaire of Estate to be a signe of his presence , and willeth it ; but no Papist can proue that euer Christ appointed a Crucifixe to bee a signe of his presence : or that God willeth their Images to bee signes of his presence . Thirdly , the Chaire of Estate is a signe only in the Kings absence ; for himselfe being present , the ciuill worship is performed to himselfe : but Christ is neuer absent from his Church , and yet in his presence they set vp an Image to remember him by . Thus that Church being an open Idolater must not bee ioyned with ; for she is not ioyned to Christ any longer , but is a professed harlot ; neither i● it so indifferēt ( as some think ) to finde saluation there as well as by our Religion . The fifth ground is , Matth. 4.10 . Thou shalt worship the Lord thy God , and him only shalt thou serue . That this is a chiefe ground needes no proofe ; and therefore wee will consider first the meaning , secondly the aduersaries against whom wee must contend . To know the meaning , the words going before will affoord vs some direction ; wherein Satan hauing moued Christ to fall downe and worship him with bodily worship only , and requiring not the maine worship due to God , but a little bowing of the bodie ; betokening that he was the disposer of the kingdomes of the world : this Christ denieth him with this reason ratified by Scripture , that it is a worship and seruice proper to God , and to bee tendred to him onely . Secondly , the words themselues are to bee weighed : By [ worship ] is properly signified bodily ▪ worship in a bodily gesture : the meaning then is , thou shalt with thy bodie adore the Lord , for so it is sutable to Satans demaund . The word [ serue ] signifieth all worship due to God both inward and outward . [ Only ] This word appertaineth to both the members , and so to the whole sentence ; for else there should bee no direct deniall of Satans temptation , requiring onely the former and not the latter . But some will say , we may serue men lawfully , how then is seruice proper to God only ? There be two kindes of worship ; religious , and ciuill . Religious , is an action or actions of reuerence and subiection , whereby a man doth acknowledge the Godhead it self , or the properties thereof , either in God himselfe truly , or in the creature falsely . These properties of God are , first , to bee an absolute Lord. Secondly , to bee Almightie . Thirdly , to be present in al places at all times . Fourthly , to heare all men in all places at all times . Fiftly , to know all things past , present , and to come , yea and the hearts of men . Sixtly , to be giuer of all good things , and the preuenter of all euill . Now , any action of reuerence in signification of any of these properties is a religious worship ; the very intent of the minde in religious worship being , to ascribe either Godhead or diuine properties to the thing worshipped . Ciuill or politique worship is , when men performe actions of reuerence and subiection to others , as acknowledging them to bee preferred aboue themselues in gifts or authoritie . Thus bowing of the bodie is sometime religious , when it is done to God , in acknowledging his properties ; and sometime ciuil , performed to a man in respect of his eminency in gifts or gouernment . But these words of Christ are meant only of the former , and not of the latter , which belongs vnto man. This ground thus truly conceiued , affoordeth vs these two maine points of Religion : first , that God is to be worshipped with religious worship . Secondly , that all religious worship is proper to God , and due to him alone . Now religious worship is two-fold : first , inward , standing in two things ; faith and inward obedience . Secondly , outward , when this inward worship is outwardly testified , consisting of three principall parts : first , in preaching , hearing , and reading the word : secondly , in receiuing the two Sacraments : thirdly , in prayer and thanksgiuing publike and priuate . The Aduersaries hereof are the Papists , who pretend the Catholike Religion , but indeed ouerthrow it , in deprauing the outward worshippe of God , wherein the inward is testified . The first part whereof standing in the preaching , hearing , and reading of the word , they depraue : first , by mingling the pure word of God with mans word and writings ; and authorising bookes Apocryphall as Canonicall Scripture . Secondly , by making vnwritten Traditions Apostolicall and Ecclesiasticall ( as they say ) of equall authoritie with the Scripture . Thirdly , in that they teach in their Catechismes , that the worship of God doth stand in obeying the Commandements of the Church , as wel as the Commandements of God themselues , and are necessarily to be practised vnto saluation , & so they worship God in vain , Mat. 15.9 . Fourthly , in that they allow no Bible to be ●uthenticall , but onely the Latin translation of Iere●ie , renouncing both the Hebrew and Greeke fountaines : and ye● learned Papists confesse that their Latin text i● corrupted , and that therefore the true sense is to bee fetched from the Popes determination , and from Councels , and no other sense to be admitted . Fiftly , in that they make Images Lay mens bookes and teachers ; and debarre the people of the Scriptures publikely and priuately in the vulgar tongue , and suffer it only to be read by them and vnto them in the Latin tongue vnknowne vnto them . The second part of outward worship standing in administration of Sacraments , they likewise corrupt and abolish : for howsoeuer Baptisme is preserued for the substance of it in the Romish Church , which ( as a lanterne carrieth the light ) it retaineth not for it owne , but for the hidden Churches sake within it ; yet haue they abolished the Lords Supper for the substance of it : first , of a Sacrament they haue made it● reall sacrifice . Secondly , they haue turned the Communion into a priuate Masse , where the Priest alone receiueth all , and the people nothing ▪ Thirdly , although in a Sacrament the●e must bee a distinction between the signe and the thing signified , yet they make none , but ouerthrow all such signification of the signes by their transubstantiation . Fourthly , they haue turned the bodie of Christ into a breaden God , which they carrie about in boxes and worship ; which is as vilde an idolatrie as euer was among the Heathen , not inferiour to the worshipping of Cats and Buls as gods among the Egyptians . Fiftly , they haue added to Christs Institution fiue Sacraments , viz. Penance , Confirmation , Orders , Matrimonie , and annoynting . But indeede Baptisme is a Sacrament of Penance : the Lords Supper of Confirmation : and further are they deceiued in the other . The third part of outward worship concerneth Prayer and thankesgiuing : this they ouerthrow likewise : first , they mocke God in praying in an vnknowne tongue , not knowing what they aske , much lesse seriously addressing themselues vnto the dutie ; which euen earthly Kings would disdaine . Secondly , in prayer must bee brought sense of want and contrition of heart , this they cannot bring who are taught that they merit by prayer . Thirdly , prayer must be made in particular faith , but this they make presumption . Fourthly , they allow praying to creatures , & the mediation of Saints , and so denie the very substance of prayer , which is to make request to God only in the alone mediation of Christ. The second maine poin● of Religion out of this ground is this ; That religious worship is due to God alone ▪ for wee may not giue apparance of religious worship to creatures . Cornelius is reprooued for giuing to Peter excesse euen of ciuill worship , Acts 10.25 . for he knew Peter to bee a man and not God ; and so seemed to mingle a kinde of religious worship with ciuill . This is a maine ground also , which whosoeuer denieth he holdeth no● the head Christ , Col. 2.18.19 . The Aduersaries of this ground also are the professed Papists , who worship Saint● and Angels , not onely by kneeling before them , but praying also vnto them ; which cannot be denied to bee a religious worship , seeing it attributeth vnto them to heare the prayers of all men 〈◊〉 all times , in all places , ye● and to know the hearts of men vpon earth . Secondly , they maintaine religious worship of Images , they goe on pilgrimage vnto them , offer Incense , creepe vnto them , and kneele before them . Yea , they worship the Crucifixe with the same worshippe whereby they would adore Christ , if hee were liuing vpon earth , as also the reliques of Saints . Out of all which wee see what to thinke of that Church which onely hath the name of a Church , she holdeth not the head Christ , seeing for so many hundred yeeres she hath displaied her fornication , in worshipping Saints , Angels , Images , and the Virgin Mary , so as her Bill of diuorcement is iustly giuen her , 2. Thess. 2.10 . Reuel . 13.8 . from whom we must separate , if we would not partake with her in her plagues . The sixth ground of practise is Esai . 8.13 . Sanctifie the Lord of hostes : which words contain the substance of the third Commaundement : in which consider first the meaning , secondly the weight , thirdly the Aduersaries . For the meaning : A thing is said to bee sanctified two waies ; either when it is made holy ; or when it is acknowledged to bee holie . Now this latter must bee heere vnderstood , for Gods name cannot be made holie , which is holinesse it selfe , and the first cause of all holinesse ; but it is sanctified of vs when wee acknowledge it holie : and this our sanctification of God either respecteth God himselfe , or the gifts of God. Our sanctification of God himselfe ( the thing intended in this ground ) is done two waies : first , when in our mind we acknowledge and praise him in his attributes , of wisedome , mercie , louing kindnes , power , prouidence , and such like . 1. Pet. 3.15 . Sanctifie the Lord God in your hearts ; that is , acknowledge him in his wisedome , power , and other his attributes : Look as good subiects speaking of , and mentioning their Prince , will put off their hats in reuerent opinion of him ; so we religiously should thinke and speake of these . Iob fearing only and but suspecting , that his sonnes in their feastings had dishonoured this name of God , sanctified them . When Hez●k●●h heard the blasphemies of Rabshak●h against God , be humbled himself , rent his cloathes and put on sackcloath , 2. King. 19.1 . Yea wicked Ahab hauing heard ( though falsely ) that Nab●●● had blasphemed God , he rent his cloathes and proclaimed a fast : which sheweth ( whatsoeuer his fact was ) the vse and manner of holy men in his time , when Gods name was dishonoured and blasphemed . Secondly , wee sanctifie God himselfe , when wee with reuerence acknowledge his titles , as God , Lord , Iehoua , Father , Christ , Iesus , Holy Ghost ; and not without religious and obedient affection speaking or thinking of them . Our sanctification of Gods gifts , which are many , as the Word preached , Prayer , Sacraments , Meate , Drinke , and all things seruing for the good of bodie or soule , is not by giuing or adding any holines vnto them , which in themselues are all holie ; but when we acknowledge them holie , by preparing our selues to a holie vse of them , and vse them accordingly with good conscience : for euery creature of God hath a double vse : first , a lawfull vse when God permits a general vse of his creatures , thus all may vse meate , drinke , apparell , &c. Secondly , a holy vse , when a creature in his lawfull vse is vsed in a holy manner , for this includeth the former , though that may be without this . For example , all the Iewes kept the Passeouer lawfully , but onely those celebrated it holily , who prepared themselues according to the commandement : which holy vse is obtained by the word and prayer , 1. Tim. 4. The word directeth vs to vse these gifts of God in obedience ; and prayer obtaineth grace to vse them according to the worde vnto which holy vse of Gods creatures we are to be mooued by these reasons : first , we must distinguish our selues from the bruite beasts ; the swine in the forrest ●●teth vp the maste , but looketh not vp to heauen , no not to the tree whence it falleth . Secondly , because we haue lost our title to all the creatures in Adam , which onely is in this vse restored . Thirdly , because they are the gifts of God , we must thus acknowledge them to be his , and in him learne to vse them . Fourthly , that vice may auoide the common abuse of them , whereby hee is prouoked to displeasure . The second point is the weight of this ground : which may appeare in the con●●●rie ; seeing the blasphemer doth what hee can to ouerthrow the Godhead it selfe ; whence euery such one is called by such a name as signifieth a 〈◊〉 of God , or one that thrusteth God thorough : and therefore the sanctification of God is a ground of moment . Secondly , the first petition of the Lords Prayer is , sanctified be thy name : wherein wee are taught to preferre and pray for the hallowing of Gods name before our own saluation . Thirdly , the scope of the third Commandemēt is the same , which whosoeuer obserueth not , reuerseth both the former . And lastly , the Lord is so iealous of his glorie , that he will bee sanctified of all them that come neere him , else hee will sanctifie himselfe in their confusion , Leuit. 10.3 . Thirdly : The Aduersaries of this ground are , first , though ( by Gods mercie ) the religion of the Church of England is no aduersary vnto it , yet the liues of the most fight against it : for although when we mention earthly Princes wee can vse all reuerence , yet Gods name is most fearfully abused , and tossed in wicked mens mouthes by oathes and cursed speakings ; besides that , many abuse the same to Charmes , and Spels in their sorceries , and men thinke all is well , because herein they vse good words : but the truth is , the better the words be , the greater is the sinne ; yea it is noted to be a signe of a low and base spirit not to sweare and blaspheme vpon any occasion : many souldiers thinke they cannot be couragious enough , vnlesse they pierce God & rent Christ by detestable oathes , such as would cause wicked Ahab himselfe to rend his cloathes at the hearing . Secondly , the great aduersarie is the Papist , and that diuers waies : first , in that they teach that the very doing of some worke is a sanctification of God ; as the outward worke of Baptisme , yea in it the very action of the Minister is a worship of God , and doth confer grace , ex opere operat● ; this was their old doctrine , which now they colour with this addition : If the partie be well and rightly disposed : but besides the vse , yea the lawfull and common vse , there is by this ground required an holy vse of any thing to make it acceptable to God , or rightly profitable to the doer himselfe . Secondly , their hallowing of Water , Bels , Palmes , Ashes , Spettle , is a meere mockerie of God , seeing they haue neither word nor promise from God , that these creatures should thus be hallowed to preserue from euill , bodie or soule . Thirdly , they erre in the foundation of religion diuer● waies ; euery which such error is blasphemie . Fourthly , that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath , teaching first that the Pope hath power to dispense with an oath . Secondly , that men may sweare by the Masse , and so doing make it a God. Thirdly , euen the learned among them with one consent hold , that a man may sweare ambiguously , euen when he knoweth the thing to be otherwise . The seuenth ground is , Galath . 5.14 . The whole law is fulfilled in this one word , Thou shalt loue thy neighbour as thy selfe . The meaning is not that we should loue our neighbour equally with our selues , and with no lesse affection , or degree of loue ; but that with the same cheerefulnes , willingnes , and truth of heart that we perform duties of loue to our selues , ought wee also to reach them out vnto others . The weight of this ground appeareth , in that not onely Christ saith , It is like the great Commandement , but also in that it is the summe of the whole law : for the first table must be practised in the second , and the loue of God testified in loue to men . The Aduersaries of this ground bee the Popish Church , who thus expound it ▪ First loue thy self , and then thy neighbour ; making the loue of our selues the foundation of the loue of others : but sometime wee may loue our neighbour aboue our selues ; as Ionathan loued Dauid more than his own soule , and Christ loued his enemies more than his owne life . Secondly , it teacheth that a man must not loue particularly his particular enemie , nor salute him in particular , but generally , as if hee salute a whole companie together , his enemie being there . The eighth ground : Exod. 20.12 . Honour thy father and thy mother , &c. In the words two things are to be considered : first , an ordinance of God : secondly , the meanes to preserue it . The ordinance is , that all men must not be equall in degree , but there must bee orders of men , of whom some are to be in higher degree , as superiours ; some in lower condition , as inferiours : the former are aboue others in regarde of power to command and to punish : the latter are in subiection vnder others , by whose discretion and will they are to be gouerned . This ordinance is described , Rom. 13.1 . Let euery soule be subiect to the superiour power : that is , be content to be vnder others which are above him in power : so here , some must bee as fathers , and mothers , some must bee subiected vnto them . The meanes to preserue this ordinance is , the yeelding of honour vnto whom it belongeth , which standeth in three things : first , in reuerence towards the persons of superiours . Secondly , in obedience to their iust commandements . Thirdly , in thankefulnes for their paines in gouerning : thus is that golden sentence to be expounded , Matth. 22. Giue vnto C●sar the things that are Caesars ; that is , giue him reuerence , obedience , thankfulnes , according to that , Rom. 13.7 . Giue feare vnto whom feare belongeth , honour to whom honour , tribute to whom tribute . The weight of this ground is plaine , because without it can be no practise of true religion : for first , by it stand the three things , the Familie , the Church , and Common-wealth ; all which are maintained by gouernment , and subiection : wherefore the Lord set this Commandement the first of the second Table , as whereupon he would found all humane societies . Secondly , gouernour● in any of these societies , are the keepers of both Tables , without whose helpe and authoritie Gods kingdome could haue no abiding on the earth . Aduersaries of this Commandement , are the Papists , who weaken the authoritie of the Magistrate , in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall ( that is , matters controuersall ) and criminall , that is , matters of trespasse , although the Apostle saith , Let euery soule be subiect . Secondly , that Church hath set vp a power to bring into order and subiection all the Kings vpon earth , namely the power of the Pope , who challengeth to himselfe to ouerrule , yea and to depose at his pleasure Kings and Queenes , who in their dominions are aboue al and only vnder God. Thirdly , that religion lesseneth the power of parents : for in the Councel of Trent they establish , first , Mariages , and Contracts made by children without consent of parents . Secondly , Vowes also made by children vnder age and without consent of parents , are held lawful , and not to be broken . The ninth ground is , Micha . 6.8 . He hath shewed thee O man what is good , and what the Lord requireth of thee ▪ surely to do iustly , to loue mercie , to humble thy selfe , and to walke with thy God. The meaning . Three vertues are here required : first , Iust d●aling : secondly , Mercie : thirdly , Humilitie . Touching the first , wee are commanded to do● iustly : and this execution of iustice between man and man hath fiue substantiall parts : First , to giue honor to whom honor is due . Secondly , by thought word and deed to preserue the body and soule of our neighbour , that is , his life spirituall and temporall . Thirdly , his chastitie , which is the honor of bodie and soule in single life and Matrimonie . Fourthly , his worldly estate . Fiftly , his good name . This is the scope of all the Commandements of the second Table . Now because the due execution of iustice must bee tempered with mercie , therefore is mercie required of man in the second place , which is a readinesse to relieue the miserie of the distressed . And thirdly , because iustice and mercie without godlinesse are but ciuil vertues , we are in the last place commaunded to walke in humilitie with our God , which containeth the summe of the first table , and standeth in three things : first , wee must acknowledge our sinnes : secondly , intreate for pardon : thirdly , purpose not to offend God any more , but endeuour to preuent sinne to come . Concerning y● weight of this ground , it appeareth in Micha . 6.7 . where the Lord testifieth himselfe to be more delighted with the practise of loue and mercie , than with oblations of thousands of Rammes , and tenne thousand riuers of oyle : and elsewhere , I will haue mercie , and not sacrifice . Yea Titus 2.12 . This is made the end of the appearing of the grace of God , that we should liue soberly in regard of our selues , iustly in regard of others , and godly in regard of God. These vertues are so respected of God , that they are said to go immediatly before his face , Psal. 89.14 . and so necessarie among men , that without them no societie can be preserued . The aduersaries hereof are , first , the liues of most men , who seeke their own things , and not to maintaine the liues , goods , name , chastitie of others : yea too many preferre their priuate gaine before the common good of men in Church and Common-wealth . Secondly , the maine aduersarie is the Romane Religion , which defendeth the greatest iniustice that can be , by establishing a Monarchy among themselues , not onely controlling the soueraigne authoritie of Princes in their owne kingdomes , but also exempting their subiects from their alleageance at their pleasure . Of which vsurped power deba●●e them once , and that counterfeit Religion will fall with it , because it is onely vnderpropped by it . Secondly , that Religion ouerthroweth iustice in chastitie : for first , it giueth power to the Pope to dispense with mariages within degrees of nature ; it licenseth the brother by that dispensation to marrie his brothers wife , and so is a patrone of horrible incest . Secondly , it defendeth the toleration of Stewes . Thirdly , by solemne decree it forbiddeth mariages to sundrie orders of men , which Paul calleth a doctrine of diuels , 1. Timoth . 4. Yea they binde certaine men and women from mariage , and yet call it a Sacrament . Fourthly , the last Councell of Trent affirmeth , that all mariages not solemnized by a Masse-priest , and in the faith of the Romish Church , are of none effect . Thirdly , that Religion teacheth , that to steale a small thing , is a veniall sinne ; whereas the thought of stealing deserueth the curse of the law . Secondly , it defendeth begging , yea and placeth holines in it ; whereas the word teacheth that there should be no begger in Israel . Fourthly , it teacheth that a sporting lie , or a beneficial lie are venial sins , flat against the ninth Commandement . Lastly , against the tenth Commandement it teacheth iniustice , namely , that hurtfull motions intended against our neighbour ( if there bee no consent of will ) are no sinne . Whence wee may see what to thinke of that Religion ; yea Christ himselfe sheweth , Mat. 5.19 . Whosoeuer breaketh the least of these Commandements , and teach men so to doe , he is the least in the kingdome of heauen , that is , he hath no part therein . But the Romane Church breaketh them , yea and teacheth men to doe so , and therefore it is not of God , and the peremptorie teachers thereof haue no part ( without repentance ) in the kingdome of heauen . The tenth ground is , 1. Cor. 7.20 . Let euery man abide in that calling in which hee was called . First the meaning . The scope of the words sheweth , that among the Corinths some who were sla●es and seruants , but cōuerted to the faith ( their masters still remaining Infidels ) thought that now they were free from their Masters , and might relinquish their seruice , and hence tooke occasion to liue as they listed ; against which conceit of licentiousnesse the Apostle Paul opposeth himselfe , and wisheth that this be reformed , and that those who being called to the faith vnder vnbeleeuers , abide in that same calling wherein they were called . In which verse two things are contained : First , that euery man that would liue religiously must haue a double calling : first , the generall calling of a Christian : secondly , some particular vocation and calling wherein to conuerse . Secondly , that euery man must abide in his particular calling : which that a man may doe , first he must be contented and well pleased with his calling . Secondly , hee must walke diligently in the duties thereof ; for these reasons : first , the commandement of God , Genes . 3.19 . In the sweate of thy face shalt thou eate thy bread : which words though they be a threatning , yet they include a commaundement bounded with a promise of blessing , Psalm . 128.2 . The man that feareth God shall eate the labours of his own hands , and blessed shall he be : Exod. 20. Sixe daies shalt thou labour , enforced by Gods owne example , for in sixe daies the Lord made heauen and earth . Quest. May we not vse recreation in the sixe daies ? Ans. Yea , so it be moderate , and help to make vs fitter for our callings ; for labour it selfe being commaunded , euery thing also which vpholdeth it , is commanded . Such commandements are vsuall in the New Testament also : Ephes. 4.28 . Let him that stole steale no more , but rather let him labour with his hands the thing that good is . So 2. Thess. 3.12 . men are commanded to eate their owne bread . Secondly , Examples in the Scripture : God enioyned Adam in the state of innocencie this double calling : first to serue him : secondly to dresse the garden . The second Adam Christ himselfe while he led a priuate life till his baptisme , which was the space of thirtie yeeres , liued in his father Iosephs calling . The Angels themselues are ministring spirits for the good of the godly , and ascend and descend vpon the sonne of man , and liue not out of their calling . Thirdly , it is the ordinance of God that men should be his instruments for the commō good of the societies wherein they liue ; euen as euery member in the bodie endeuoureth it selfe not onely for it owne good , bu● for the benefit of the whole . So should euery member of the bodie politique . This ground is of great weight for the maintaining of the three maine societies : for neither familie , Church nor Common-wealth can stand without distinction of particular callings and labour in the same ; for which cause the Apostle would not haue him to eate , that will not labour , 2. Thes. 3.3 . The aduersaries hereof are , first , many amongst vs , as those who spend their liues in gaming , and they who spend their wealth in bezeling and drinking : and they also who being strong to labor spend their time in begging : all which are vile courses of life , and enemies to all good societies . Secondly , the Roman religion : first , in maintaining a Monkish life , whereby a man cutteth himselfe off from all societie , and liues in prayer and fasting : but wee are taught not onely to practise duties of the first table , but of the second also , and without the speciall calling the generall is nothing . Secondly , In maintaining loosenes of life and idlenes , for God hauing appointed 52. Sabbaths in the yeere , wherein men are to lay aside their ordinarie callings , and no moe , they haue added ( as may appeare in their callender ) fiftie two moe , which they call holy daies , and so spend more than a quarter of a yeere in rest and idlenes , whereby they become aduersaries of this ground . The eleuenth ground is 1. Tim. 1.19 . Keepe faith and good conscience . The meaning : By faith we must vnderstand the wholesome doctrine and religion deliuered in the writings of the Prophets and Apostles : further , this faith must not goe alone , but must haue his companion , which is a good conscience ; the propertie of which is to excuse and iustifie a man in al callings before God and man : and it is knowne by a two-fold testimonie : first of the life past : secondly , of the life present and to come . The testimony of the life past is , that a man hath repented him of all his sinnes past , and is turned vnto God. The testimonie of the life present and to come is , first , that a man hath a purpose neuer to offend God , but endeuours to please him in all things . Secondly , that when hee hath slipped and sinned against Go● , it was not wittingly and willingly , but of humane infirmitie . Thirdly , that a man hath his generall testimony which is required to a good conscience . Psal. 119.6 . I shall not be confounded , when I haue respect to all thy Commandements Iam. 2.5 . He that breaketh one Commandement , i● guiltie of all : that is , hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God , will , if occasion be offered , willingly and of knowledge break them all : so as a good conscience must testifie on a mans side concerning all sinnes and all obedience . Examples whereof we haue in Hez●kiah , Esai . 38.3 . Remember Lord how I haue walked before thee with a perfect heart . And in Paul , 1. Cor. 4.4 . I know nothing by my selfe . The weight of the ground appeareth in the wordes following , where the Apostle saith , that while some put away good conscience , they haue made shipwracke concerning the faith : where he compareth our conscience to a ship , our religion and faith to our treasures laid in it . Now as a hole in the ship loseth the treasures by sinking the ship : so cracke the conscience , and the treasures of religion suffer shipwracke : whence it is that Timothie is willed to keepe the mysterie of faith i● pure conscience , 1. Tim. 3.9 . The aduersarie of this ground is the Romish Religion , who ouerthroweth true testimonie of conscience , which is euer ioyned with true humiliation and repentance for sinnes past ; in teaching , that many sinnes are in themselues veniall , or no sinnes , as those lusts against the last Commaundement , which killed Paul himselfe ; and in extenuating mans corruption , and extolling nature , wherby ( they say ) a man may worke his saluation , being holpen by the holy ghost : whereas indeede no true peace of conscience is to bee found till nature bee wholy debased , & grace take the whole place . Secondly , they teach that a man cannot bee certaine of his saluation in this life , but may coniecture and hope well ; which is the very racke and torment of the conscience . Thirdly , while they teach that a man must merit his saluation by his workes , they torture the conscience , and leaue it destitute of this testimonie : for how can the conscience quiet it selfe , when it knowes not how many workes will serue the turne , nor when it hath sufficiently satisfied the iustice of God ? and this is to bee marked , that the chiefest of that religion , whatsoeuer they hold in their life time ; yet when they lie on their death-bed , they flie from their owne merits to the merit of Christ. Notable is that speech of Stephen Gardiner at his death to conuince it , who hauing been a great persecutor , and being much perplexed on his death-bed , by a friend of his visiting him , was put in minde of that iustification which is by the meere mercy of God in Christ : to whom hee answered ; You may tell me , and those who are in my case of this doctrine , but open not this gap to the people : So as they are glad to entertain our doctrine for the true peace of their conscience , which in their owne doctrine they can neuer finde . Thus haue wee shewed in part that faith is a most pretious treasure , beset with many enemies , against whom wee must alwaies contend , which wee shall yet more clearely see in beholding the vse of this treasure , which is two-fold : first , to r●ueil● from God vnto man all things needfull vnto saluation concerning doctrine or manners : wherein it excelleth all man● learning : for first , all the lawes and learning of men reueile the Morall law only in part , and mingle it with superstitions , and ceremonies : but they reueale no part of the Gospell : onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell . Secondly , the lawes and learning of men know nothing ( much lesse reueale ) of m●ns miserie , neither the cause nor the remedie thereof ; but this doctrine of faith knoweth and reueileth both ; namely , the first cause to bee the sinne of our first parents , and the proper and perfect remedie to be the death of Christ. Thirdly , mens lawes and learning speake at large of temporall happinesse ; but know nothing of eternall ▪ but this doctrine not onely knoweth the true happines of men , but teacheth and describeth the readie way thereunto . The second vse of this doctrine of faith is , that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men ; I meane not the letters and syllables , but the doctrine of the Prophets and Apostles taught , and beleeued . Paul calleth it the power of God to saluation : and Christ himselfe saith , that his word is spirit and life , that is , the instrument of the Spirit , whereby life eternall is procured : for which two notable vses it is a most pretious treasure . Whence we learne , first , to be swift to heare this doctrine taught in the publike Ministerie , as Iames counselleth , chap. 1.19 . because in it God openeth his treasure to dispence the same vnto vs. Secondly , it being a pretious treasure wee must hide the same in the coffers of our hearts : Psal. 119.11 . I haue hid thy word in my heart . It must be an ingrafted word in them , Iam. 1.21 . And this dutie we practise first , when wee haue care to know it : secondly , to remember it : thirdly , when wee set the affections of our hearts vpon it , as men do vpon their treasures . Thirdly , if it be the treasure of the Church , then it bringeth to the possessors of it , wealth , honour , and pleasure , as other treasures doe . For as the house of Obed-edom was blessed for the Arke ; so is that heart which holdeth true wisedome within it : see Prou. 3.13.14 . &c. We in this land haue good experience of this truth , who by Gods blessing haue aboue fourtie yeeres enioyed wealth , peace , honour , and aboue all , Gods protection : and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles , maintained and defended amongst vs ? which if we would haue continued , we must also continue to hold and affect this truth as a treasure vnto the end . The second point or head of the Exhortation is ; that the Saints are the keepers of this treasure of faith , to whom it was 〈◊〉 giuen . Whence we may learne , first , that it is an infallible note of the true Church of God , to keep , maintaine , and defend the wholesome doctrine of Religion , deliuered by the Prophets and Apostles . It was noted to bee the chiefe prerogatiue of the Iewes , that to them the Oracles of God were committed , Roman . 3. Hence 1. Tim. 3.15 . the Church is called the ground and piller of truth , because in her publike Ministery she maintaineth and preserueth the same , Cant. 3. ● . 〈◊〉 Christ where she shal be sure of him ▪ and not mi●●e of finding him in her necessitie : he maketh answere , she shall be sure of him in the Te●●s of shepheards . Whence may bee truly concluded , that neither are the assemblies of Turkes nor Heretikes the Churches of God , because they fight against the truth ; neither is the Church of Rome a true Church of God , because the truth of doctrine is for substance reuersed amongst them . As also we may be confirmed that our Churches are the true Churches of Christ by this infallible note : A Register is known by his Records ; so our Church is known to be Gods Register , because it keepeth faithfully the records of the Prophets and Apostles . Secondly , that it stands vs in hand to whom this treasure is now committed , so faithfully to keepe it , that it be not taken from vs , and giuen to others who will keepe it better : which we shall do by making this vse of it , that wee bring foorth the fruites of it in amendement of life , else our vnthankfulnes shall iustly bereaue vs of it . Concerning that circumstance in the text [ once giuen ] and not often , it may b●are a double sense : first , it was giuen ( a● wee say ) once for all , that is , perfectly , sufficiently , as neuer after needing any alteration or addition . Whence wee note , first , that all reuelations in matter of saluation and religion giuen since , are friuolous and superstitious ; for there is but one edition of true faith , and no 〈◊〉 edition of Reuelation besides or without the word ; such as the Papists haue deuised , to confirme their Purgatorie , prayer and almes for the dead , Masse , &c. seeing all necessarie doctrine to saluation was once giuen perfectly . Secondly , that all Church traditions in matter of religion and doctrine of saluation , are meere prophanations of true doctrine , and argue it to bee vnperfect ▪ as those of the Masse : of receiuing the Communion in one kind ; of the Popes supremacie ; of workes of satisfaction , and many moe . Secondly , it may bee thus vnderstood , Once giuen to the Saints , that is , not in writing , but in the hearts of the Saints , when they are truly enlightened ; and therefore if after enlightening it bee quite lost , it is not giuen the second time , and consequently cannot be recouered . Heb. 6.4 . If a man who hath bin once enlightened and tasted of the good word of God , fall away , it is impossible th●● he should be renewed againe by repentance . From which wee must learne , to beware of Apostasie , and falling from the faith , yea and of al steps and degrees leading thereunto , as of declining from our grounds of religion : for better 〈◊〉 it been for vs neuer to haue knowne the way of truth , than after the knowledge of it to forsake the holy Commaundement , 2. Pet. 2.22 . Which is the more to bee remembred , because religion hath been more cherished than now it is , and the declining from it a great deale lesse . If it be asked , how may wee preuent Apostasie ? I answer , neuer call any ground into question . Here Cyprians rule is to be learned , that diuine matters admit no deliberation . The third point of the Exhortation is ; the office of the Church of God and euery member of it ; and that is to maintaine , yea to * fight for the maintenance of this ●reasure ; and this is not a bodilie fight by strength of arme or bow , but a spirituall fight by spiritual duties , which euery member of the Church must take vp ; and namely by foure duties . First , by doctrine ; for euery man in his place and calling must be a Prophet ; as Ioel 2.28 . and must teach all vnder him : the father must teach the children , the Master his seruants ▪ and thus keepe out Satan and al Satani●●● doctrines . Secondly , by confession ; euery man being called must stand against the ga●es of hell , by constant witnessing of the ●ruth . ● . Pet. 3.15 . Sanctifie God in your hearts , and be ready alwaies to giue an account of the 〈◊〉 that is in you . Thirdly , by example of a good life and vnblameable , sutable to the doctrine . Philip. 2.15 . This maketh men shine as lights in the world . Fourthly , by prayer , that the Lord would send forth labourers into his haruest to withstand al false doctrines and heresies , that so the faith and religion wherewith hee hath honoured vs these many yeeres , may bee maintained vnto vs , and continued vnto ours for euer . Vers. 4. For there are certain men crep● in , which were of old before ordained to this condemnation ; vngodly men they are which turne the grace of our God into 〈…〉 ; and denie God the onely Lord and our Lord Iesus Christ. HEre the Apostle proceedeth to confirme his exhortation , by a reason drawne from the state of the Church in his time , and it is thus briefly framed . There bee certaine men which secretly seeke to vndermine and ouerthrow the faith , therefore you ought the more earnestly to contend for it . And that these aduersaries lurking amōgst them might the better bee descried , hee describeth them by fiue seuerall adiuncts : first , by their hypocrisie , in creeping in . Secondly , by their estate before God , they are of old ordained to this condemnatiō . Thirdly , by their religion ; vngodly men they are . Fourthly , by their doctrine ; they turne the grace of our God into wantonnes . Fiftly , by their liues ; they denie the onely Lord. For the first , There are certaine men crept in ] That is , there be men who secretly haue insinuated themselues into your societies , professing themselues to be teachers of the true faith , but are indeede the destroyers and disturbe●s of it . In which words two sins are la●d to their charge : first , that they cunningly ioyned themselues vnto the Church , pretending themselues to be the seruants of Christ and of the Church , and yet were enemies to both . Here marke the subtiltie of Satan , who causeth prophane men to ioyne themselues to the societies of the Saints , that by this meanes mingling his instruments with the members of the Church , he may by degrees corrupt the faith and ouerthrow the Church . The Parable , Matth. 13. sheweth , that wheresoeuer the good husbandman soweth his good seede , this malicious man scattereth his tares . In Abrahams house shal be an Ismael ; in Isaaks , an Esau ; in the Arke , a cursed Cham ; in Christs familie a Iudas . In the Primitiue Church the diuell raised vp of all sorts of Heretikes great numbers . In our owne Church the Diuell stirreth vp daily troopes of Atheists and Papists , to the corrupting and deprauing of true faith and Religion . Vse . First , wee must not take offence when we see vngodly men in the Church , much lesse cut our selues from it by separation : but rather conceiue of the policie of Satan , who for the hindrance of the faith thrusteth them in . When the Israelites entred into the land of Canaan they must not dwell alone , but be mingled with the Cananites the enemies of the Church , least y● land being too much dispeopled , wild beasts should preuaile and deuoure the people of God : So the Lord ( ordering the malice of Satan to the good of the Church ) suffereth seducers in the Church both to exercise the faith and patience of his , as also to preuent greater dangers , which they might in their secure condition fall into . Secondly , hence wee see that such hypocrites as these be , though they be in the Church , yet are they not of it ; they are no members of that bodie ( as the Romish Church teacheth ) for they onely creepe into it . The second fault that is laid to their charge is , that they are intruders , thrusting themselues into the office of teaching , not being called thereto , but creepe into the calling . Whence wee note , that it is most necessarie that those who are to teach publikely in the church should bee first called thereunto . Reasons . First , besides the auoiding of this sinne of creeping into the Church , it is the order that God hath set in the same ; that he that is to teach should first be sent , Rom. 10.14 . And , No man taketh this honour ( that is lawfully ) to himselfe , except he be called as Aaron was . Secondly , the Ministerie is Gods , and not mans , because the Minister standeth in Gods roome , and speaketh in his name ; which he can neuer doe truly , vnlesse God send him and depute him in his stead . Thirdly , the Minister must maintaine that which he teacheth ; vnto which he had neede ( as in all the parts of his calling ) of Gods speciall protection ; for the which hee must bee alwaies instant in prayer , which hee can neuer be assured of , if he be not perswaded of the truth of his calling . Fourthly , the people cannot heare with comfort and profit , if they bee not perswaded that God hath called the teacher to instruct them : Rom. 10.14 . How can they heare &c. This truth extendeth it selfe also to all other offices as well Ciuill as Ecclesiasticall ; all which are to bee welded and executed by men lawfully called vnto the same . All entrance then into any office in Church or Common-wealth by money , fauour of men , or any vnlawful meanes , is intrusion ; and such are not called of God , but are to be ranged among these seducers , who creepe into places , and come not in by Gods call or approbation . The second adiunct whereby the seducers are described , is their estate before God ; being men of old ordained to this condemnation . ] That is , they were before all times , locked , enrolled , or billed vnto condemnation , euen as though their names had been set downe in a booke . By condemnation is meant iudgement , as the particle This doth plainly shew : which maketh this the plaine meaning : They were of old ordained to this iudgement in this life , to trie , to exercise and molest the Church of God , and so consequently to procure vnto themselues at length their own iust condemnation . In which words we are taught : first , that God keepeth his bookes of Registrie and records , in which all things are set downe , the persons , behauiours and eternall estate of all men : which bookes are of three sorts : first , the booke of his Prouidence , containing all particulars of things past , present and to come , in which the Lord saw the members of Dauid when he was yet vnformed , Psal. 139.16 . In the same booke , the number of the haires of our heads , and the falling of sparrowes to the ground , are recorded . The second booke , is of the last iudgement ; in which the persons and sinnes of all men al enrolled . Dan. 7 ▪ 9.10 . The thrones were set vp , the ancient of daies did sit : thousand thousands ministred vnto him , and ●enne thousand thousands stood before him : the iudgement was set , and the bookes opened . Reu. 20.12 . I saw all great and small stand before God ; and the bookes were opened , and another booke was opened . The third is the booke of life , in which are written the names of those who are to be saued . Phil. 4.3 . Paul saith of Clement and other his fellowe labourers , that their names were written in the booke of life . Now by these books we may not grossely conceiue materiall bookes , such as men note what they would remember in : but the counsell , election , prouidence , pleasure , and knowledge of God , wherein all these things are so certainly set downe , as if any man should write them in a booke . Out of which wee note two things : first , that in regard of God there is no chance , neither any euent by it ; in regard of men indeed who know not the causes of things , many chances may be : but Gods prouidence , and chance are contrarie ; he hauing all things written before him with their causes . Secondly , that nothing comes to passe without the decree of God , no not the wicked actions of men . Which God not onely foreseeth , but decreeth : for this Iude insinuateth , saying , they were ordained to this iudgement ; and euen that which is against the will of God , commeth not to passe without his will , God willing the being of that which he willeth not to effect ; and though hee esteeme not euill to be good , yet hee accounteth it good that euill should be . Further , where hee saith [ ordained of old to this condemnation ] we learne , that as God hath before all worlds decreed the electing of some to saluation : so he hath decreed the refusall and reiecting of others to condemnation . 1. Pet. 2.8 . Many were disobedient ▪ vnto the which they were euen ordained . 1. Thess. 5.9 . God hath not ordained you to wrath , but to obtaine saluation through Christ : shewing that some are ordained to wrath , who are not to obtaine saluation through Christ. Rom. 9.22 . God is compared to a potter , framing vessels of honour and dishonour , vessels of mercie , and vessels of wrath . In the same place , I haue loued Iacob , and hated Esau ; that is , I haue decreed so to doe . For the whole chapter speaketh of Gods counsel & vnchangeable decree . Ob. If this be so ( will some say ) then God dealeth iniustly , that absolutely ordaineth some men to condemnation and perdition . Ans. We must know , that wee are creatures , and may not presume to prescribe a law of iustice to the Creator ; whose will is iustice it selfe ( whatsoeuer we may conceiue ) and maketh the things willed good , because it is willed , and not willed because it is good . Secondly , though God refuse and reiect men , yet hee doth it in most wise order and iust proceeding , in these two degrees : first , hee vouchsafeth to some men the riches of his grace tending to life euerlasting ; which speciall abundant grace hee denieth to some other passing by them , who being left of him vnto themselues fall into sinne . Secondly , for sin God decreeth iudgement and condemnation , so as he doth not simply and absolutely ordaine his creature to hell , but in regard of sinne : not that sinne is a cause of the decree moouing him vnto it , but that hee decreeth not condemnation without respect of sinne and relation vnto it : which speech wee neede not feare to speake , because the holie Ghost so speaketh . Vse . First , if some men be passed by of God , we must humble our selues vnder his mightie hand : and with feare and trembling worke our saluation . Roman . 11.20 . Some are cut off , thou standest by faith , be not high minded but feare . Secondly , wee may not be offended when we see the Gospell not receiued , yea hated of men , and the professors of it persecuted : for many are of old ordained to be vnderminers of the truth euen to this condemnation , which by disobedience they hasten vpon themselues . If the Gospell be hid to any , it is to them that perish . Thirdly , many Diuines ouershoot themselues , that seeke to obscure or ouerthrow this doctrine of reprobation , teaching that God for his part electeth all , and that man himselfe is the cause of reprobation ; so as man is either the sauiour or damner of himselfe , by receiuing or refusing grace offered ; whereas the Scripture speaketh otherwise : and here teacheth vs , that some men were enrolled to certen iudgement by God before all worlds . The darkning of this doctrine breedeth securitie of spirit , wherein grace is made so large , and saluation so easie , that if men will they may be saued : whereas our doctrine leadeth to the feare of God , and a care to walke as in his presence continually . Lastly , in that it is added , they were preordained of old , note first the time of the reiection of some men : namely , before all worlds . Secondly , the proper cause of the decree of God , which must needes be in himselfe , because it was before the creature was . Rom. 9.11 . Before they had done good or euill . That is , before he considered of their good or euill in his decree , he decreed to loue the one , and hate the other . So Ephes. 1.9 . whom hee chuseth , he chuseth in himselfe . Not informing his iudgement , nor framing his counsels as man doth from outward respects , he goeth not out of himselfe for any motiue to chuse or refuse , but as Matth. 11.25 . because his good pleasure was such . This confuteth the Popish error , which affirmeth that God did decree according to his foresight of faith or infidelitie , the sauing of some , and refusing of other : but this cannot stand , seeing Gods decree is in order and time before the creature ; which being the latter , cannot bee the cause of the former . The third adiunct or property of these seducers is : their want of religion . [ Vngodly men they are ] Vngodlines is a sinne much spoken of , but not so wel known , and therefore it is requisite to shew the nature of it , that wee may know who an vngodly man is ; the rather because it is a grieuous sinne , much greater than any of the seauen deadly sins of the Papists , being the ground of them all . Secondly , because it is rooted in the bottome of the heart , and cannot be so easily discerned as others , though as dangerous as any . Thirdly , because it is a sinne more spirituall against the first Commandement of the first table , directed against God himselfe , robbing him of his due honour . For the cleere knowledge of which , consider three maine parts or properties of vngodlinesse : first , that it denieth God the honour due vnto him , and that three waies : first , by ignorance it causeth the vngodly man to rob him of his honour , in that he acknowledgeth not the Godhead , but in his heart he inwardly denieth the prouidence , the presence , the iustice , mercie , power , and the other attributes of God. Psal. 14.1 . The thought of the heart of the foole , that is , of euery vngodly man , is , that there is no God : not that in conscience he is not conuinced of the contrarie , but by reason of his wicked heart , vpon occasion offered he is willing to acknowledge none . Secondly , by not subiecting the conscience and life to the written will and word of God , but reiecting and renouncing subiection thereunto . Thus Iob bringeth in the vngodly man , saying to the Almightie , Depart from vs , wee will haue none of thy waies : which is too outragious to ●ee the speech of the tongue , but of the heart casting off the Lords yoke . To whom the King shall say : Those mine enemies that would not haue mee to raigne ouer them , bring them hither and slay them before me , Luk. 19.27 . Thirdly , by not lifting vp the heart by inuocation of God for blessings needfull , and in thanksgiuing for benefits receiued ; the property of the vngodly man is , that he calleth not vpon God , Psalm . 14.4 . This point of Atheisme maketh a man like a beast , which looketh not vp from whēce his food falleth . The second propertie of vngodlines is , to attribute and giue this honour , which it denieth God , vnto some thing else than God : as when the vngodlie man setteth his loue , ioy , feare , or any other affection vpon any thing besides God. Thus the couetous man becommeth an Idolater . And 2. Tim. 3. in the last times men shall be louers of pleasures more than of God. The third propertie of it is , when it giueth God his due honour , to denie him the true manner ; which causeth the vngodly man to content himselfe with a forme and shew of godlines , outwardly bearing himselfe as godly , but inwardly wanteth the power of it ; the heart is not single , but full of fraud , of doubling and deceit before God , who looketh into it , and delighteth not with the approching of the lippes , when the heart is remoued . By which wee see the practise of the vngodly man , sundrie waies robbing God of his due honour , which one sinne entertained , breedeth and nourisheth sinnes of all sorts : and so much wee are giuen to vnderstand in the placing of it here , as the first sinne of the seducers producing a great number of sins more , noted in them through the Epistle ; neither can any other be looked for but that the life should be plentifull in all sinnes , where the heart is possessed of this vngodlines . Rom. 1.26 . The Gentiles acknowledged not God , and therfore he gaue them vp to vile affections , and this was the ground of all those sins reckoned there , aboue twentie in number . Abraham thought not amisse that he might easily bee slaine for Sarah his wife ( whom therefore he durst not confesse ) if the feare of God were not in Abimilech● Court , Genes . 20. giuing vs to know , that where the feare of God is not in the heart , there is no bones made of any sinne in the life , no not of murther it selfe . Vse 1. Wee are hence taught to spie out in our selues this hidden and secret sinne , and heartily to bewaile it aboue all other sinnes , as the mother sinne of the rest . But some may say : We are not tainted with this sinne , we abhorre to be counted vngodly . Ans. It is too common a sinne among all sorts : wee haue indeede an outward forme of godlines ; we come to heare the word , to pray , to receiue the Sacraments , but the most want the power of it in their hearts : for first , the lawes binde our outward man to this outward forme : but the hearts of men remaine secure , seldome thinking of their sinne and damnable estate by it , and seldome sorrowing for the same , and saying , What haue we done ? Secondly , many haue the forme of godlinesse , whose hearts are filled with the cares of this life , which choke vp the power of godlinesse , and will not suffer it to fea●e it self there , seeing the loue of the world and the loue of God cannot stand together . Thirdly , many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God : yea they would exempt their speeches and affections from such strictnes , and count it too much precisenes : these are al fruites of the vngodly heart , of which the fewer wee can see in our selues the more they be , and the more to be bewailed . 2. Vse . Further , hence wee are to take out that lesson which the Apostle teacheth , 1. Tim. 4.7 . To exercise our selues vnto godlinesse : for if vngodlinesse bee such a mother sinne , we must endeuour our selues to the contrarie . For which purpose , we must first prepare our selues thereunto ( else wee shall faile in the whole exercise ) by learning to acknowledge Gods prouidence , presence , mercie and iustice in euery thing . Gal. 4.8 . When the Galathians know not God , they worshipped them which by nature were no gods : no godlinesse can stand with the ignorance of God , neither can it be exercised in particular actions , vnlesse we behold him thus in the particulars . Secondly , to this exercise of godlinesse wee must first inwardly worship God in our spirits , soules , hearts , & affections , not in lips only , speeches , & outward actions : For the a right worshippers , worship him in spirit and truth : Paul b serued God in his spirit . Qu. How shall a man doe this ? Ans. True inward worshippe standeth in two things : first in faith , secondly in the actions of faith . Faith is that whereby a man generally beleeueth the whole word of God , containing the Law and the Gospell , to be the truth of God it selfe ; and particularly concerning himselfe three things : first , Gods mercie in the forgiuing of his owne sinnes . Secondly , his presence in all his actions . Thirdly , his prouidence ouer all euents good or bad that befall him . The actions of faith are two : first , subiection of the heart vnto God , in three respects : first , to Gods iudgement , that seeing hee passeth sentence against our sinnes , we also should call our selues to account for them , confesse them , condemne our selues for them , and intreate for mercie . Secondly , to his word and lawes of both Tables , by heartie and conscionable obedience ; willingly taking vp his yoke , & suffering our selues to be directed by all his lawes . Thirdly , to the good pleasure of God knowne by the euent , whether sicknes or health , want or abundance , in departing from our owne wils , and patiently yea thankfully submitting them vnto his blessed will. The second action of faith is , the eleuation or lifting vp of the heart vnto God incessantly , both in suing for his grace and aide in the seasonable supplie of our necessities : as also in blessing him for blessings receiued . In these stand the practise of the true worship of God in the spirit , which is true godlinesse : vnto which wee may be incited by these reasons : first , because this godlinesse hath the promise of this life and the life to come , 1. Tim. 4. that is , the godly man hath title to all blessings of all kindes . Secondly , Godlines is great gaine , 1. Timoth . 6. Euery man affecteth gaine ; but if any man would attaine it , let him bee godlie . Men are often crossed in the world , and things succeede not with them , they are not prospered in their callings and duties of it , and seeing no reason of it , marueile why they should not thriue as well as others : whereas indeede being vngodly men they want that which should bring in their gaine . Thirdly , le● the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto ? 2. Pet. 3.11 . Seeing all these things shall be dissolued , what manner of persons ought we to be in holy co●●●rsation and godlines ? As though h● had said , seeing nothing else shall stand v● in stead but godlines , how are we to 〈◊〉 our selues to the practise of it . Fourthly , the appearing of grace teacheth vs to denie all vngodlines , and to liue 〈◊〉 in this present world , Tit. 2.12 . If this be the end of the Gospels appearing , and we ha●e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres ▪ how can wee bee but vnexcuseable and speechlesse before God , if wee remaine vntaught in this dutie , but continue still in the waies of vngodlinesse ? The fourth adiunct whereby the seducers are described , is their doctrine , in these words ; They turne the grace of God to wantonnes . In which consider two points : first , the sinne or vice here condemned . Secondly , the du●ie or contrarie vertue commanded . Before wee can know the former , we must search out the meaning of the words . And first by [ grace ] is meant the doctrine of the Gospel , called in the former verse by the name of faith ; so it is called , Titus 2.11 . The grace of God hath appeared , teaching vs &c. because it teacheth vs that remission of sinnes , and life euerlasting , are obtained onely by the meere grace of God in Christ. By wantonnes ] is properly vnderstood that sinne whereby men addict themselues wholie to intemperance , incontinencie , and vnlawful pleasures ; but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning . Turne ] that is , they displace the grace of God , applying it from a right to a wrong end , and that not onely in practise of life , but in propounding of doctrine tending thereunto . As though hee had more plainly said , that whereas the doctrine of grace in the Gospell , teacheth men free iustification by faith in Christ without the workes of the law , these men peruert this gratious doctrine , and teach that therefore men may liue as they list , and so themselues doe also : by which same sinne such seducers are elsewhere noted in the Scripture . Rom. 3.8 . Some gathered from Pauls doctrine the same libertie , saying , Why doe wee not then euill that good ●ay come of it ? And 2. Pet. 2.19 . some such are mentioned , who beguiled diuers with wantonnes through th● lusts of the flesh , promising vnto them libertie . Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies ▪ 〈◊〉 the Libertines , Simon Magus and his disciples , who ●●ught that men might lawfully commit fornication . So also the disciples of ●a●ilides , Eu●omius : and the ●●osticks . Heretikes who taught that men might liue as they list , seeing ●ow such libertie was procured them , being freed from being vnder the Law any longer : which sinne died not with those cursed heretikes ▪ but the Diuell hath in these last daies reuiued it , especially in foure sorts of men : first , the Libertines of this age , who hold with the former , that being vnder grace wee are free from the obedience of the Law. Secondly , the Anabaptists , who ( vpon the consideratiō of abundant grace & peace in the new Testament , and of the libertie obtained by Christ ) teach , that Ciuill iurisdiction and Magistracie is vnlawfull : as also to make warre , and to take an oth before a Magistrate ; which sort of men are not so well knowne here as in other Churches , but are daungerous enemies ( wheresoeuer ) both to the grace of God and good of man : for where the Ciuill sword doth cease , there can no societie stand in safetie . Thirdly , another kind of Libertines are the Papists , and the Popish Church , with the whole Romane Religion , themselues being open enemies vnto the grace of God , and their whole religion turning it into wantonnes and libertie of sinning , and that diuers waies . First , God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen , that religion hath turned it into an instrument : first , of prophanenesse , in setting vp an new Priesthood to absolue and lose men sins properly , in offering a sacrifice for the quicke and the dead , so abolishing the sacrifice of Christ. Secondly , of iniustice : for by it they depose Kings and Princes , they free subiects from their alleageance , they stirre them vp and encourage them to conspiracies , rebellions ; and maintaine in other states , factions , ciuill warres , and seditions , and al by vertue of their power . Thirdly , of horrible couetousnes : for by it they sell pardons for thousands of yeeres , the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe : which one practise , if there were no moe , prooueth plainly , that that Church turneth the grace of God to the libertie of sinne . Secondly , their whole Religion is a corrupted Religion , and maketh the receiuers of it the children of Satan more than before : for first it maketh men hypocrites , requiring nothing but an externall , bodily and ceremoniall worship , without any inward power of it ▪ as in fasting , it requireth onely a shew of it , as to abstaine from flesh and white meates , but they may vse most delicate fishes , the strongest wines , and sweetest spices : and in other parts of their religion is no lesse hypocriticall . Secondly , it maketh men proud and arrogant , teaching the freedome of will vnto good , if the holie Ghost doe but a little help it ; that a man can merit by his workes ; that hee can satisfie Gods iustice by suffering for sin ; yea that hee can performe some workes of supererrogation : who can hold these points and be humble ? Thirdly , it maketh men secure , teaching that they may haue full pardon of all their sins by the power of their keyes for mony ; and that though they haue no merits of their owne , they may buy the merits of other men ; yea although in their death they faile of repentance , yet for some mony they may be eased in Purgatorie . What shall any rich man now care how he liue or die , seeing all shall be well with him for a little mony ? Fourthly , it maketh men in their distresse desperate , teaching that no man can be assured of his saluation without some reuelation . Fiftly , it reuiueth the old sinne of these seducers , teaching that diuers men and women may not marrie , that were adulterie ; and yet openly tolerating stues and vncleannes . Which what is it else but to maintaine wantonnes ? whereby the chiefe teachers of that Church witnesse themselues the right successors ; not of the Apostles ( as they pretend ) but of these seducers and other wicked heretikes old and new . The fourth sort of Libertines are carnall and formall Protestants ; who first turne the counsell of Gods election into wantonnes , by reasoning thus : If I be elected to saluation , I shall be saued let me liue as I will ; or if not I cannot be saued , doe what I will or can ; because Gods counsels are vnchangeable : and thus conclude to spend their daies in all wantonnes . Secondly , they turne the mercie of God into wantonnes , thus reasoning in their hearts ; Because God is mercifull , therefore I will deferre my repentance as yet ; for at what time soeuer a sinner repenteth , God will put away all his sins out of his remembrance : what ? yong Saints , old Diuels . Thus the timely acceptance of Gods mercie offered , is become a reproch : besides many moe , who , because the Lord deferreth punishment , set their hearts to doe euill . Thirdly , others vnder pretence of brotherly loue , mispend all that they haue in wantonnes , riot , excesse , companie keeping , gaming , to the beggering of themselues , and vndoing of their owne families , vnto which they ought to shew their loue in the first place . Fourthly , others vnder pretext that the Iewish Sabbath is abrogated , and that Christ hath brought such libertie as hath abolished distinctions of times , take libertie to keepe no Sabbath at all : whence many tradesmen will do what they list on this day , and dispatch those businesses , which they can finde no time for in the weeke daies . Fiftly , some because they would humble themselues , commit diuers sins and continue in others ; these say in themselues , Let vs continue in sinne that grace may abound : all these sortes of men turne the grace of God into wantonnes , and practise the vice here condemned . The 2. thing to be considered is , the contrary vertue ; and y● is to make a godly & holy vse of the grace of God , and to applie it to the right end for which God vouchsafeth it vnto vs , to wit , that wee might be thankful vnto him , and testifie the same in obedience to all his lawes . Which appeareth , first , by testimonie of Scripture , Luk. 1.74.75 . We are deliuered 〈◊〉 of the hands of our spirituall enemies , to serue him in holinesse and righteousnesse . Rom. 6.16 . We are vnder grace , therefore let vs giue vp the members of our bodies , weapons of righteousnesse . Tit. 2.11 . The grace of God hath appeared , teaching vs to denie vngodlines . Secondly , the end of all Gods graces is , that wee should be furthered in holinesse of life ; we are elected that wee might be holy : the end of our calling is , that we may be Saints ; Iustification freeth from punishment of sinne ; Sanctification from corruption and sinne it selfe ; Faith purifieth the heart ; Loue containeth vs in obedience ; he that hath hope purgeth himselfe : and so of all other graces . Thirdly , Christ is a Mediatour two waies : first by merit , to procure life and worke our saluation : secondly , by efficacie , that is , whereby his death is powerfull to cause vs to die to sinne , and his resurrection to raise vs from the graue of sinne to a new life , and he is no Mediatour by his merit to those who are destitute of this efficacie . Vse . We haue in this land been many yeeres partakers of this grace of God , our dutie then is to make a holie vse of it , and walke thankfully before God. Rom. 12.1 . I beseech you by the mercies of God ( which he had in the former chapter mentioned ) that ye giue vp your selues a holie sacrifice to God : no more forcible argument can be vrged to stirre vp men to thankfull obedience than this , for if Gods mercie in Christ cannot mooue , what will ? Let this then perswade vs likewise ; If we beleeue God to bee our Father , that is a great grace . Let this grace moue vs to walke as children before him : let the grace of our redemption mooue vs to walke as redeemed ones , rescued out of such captiuitie wherein wee were inthralled to sin and Satan , seeing it were a madnes to returne to such bondage againe . If Christ be dead for vs , let that grace moue vs to die to sinne ; if hee being risen againe sit at Gods right hand , that wee might sit there with him , let that grace mooue vs to walk as those that are risen with him , and haue our conuersation in heauen , seeking ( euen while wee are below ) the things that are aboue ; and so of the rest . Further , the Apostle to make those seducers more odious , saith not simplie they turne the grace of God : but [ of our God ] into wantonnes , which noteth the indignitie of their fact , in which consider three things : first , by what meanes God becomes our God : and that is not by any merit of ours , but by meanes of the gratious couenant propounded in the Gospell , promising pardon and remission of sin in and by Christ. Iere. 31.31 . This is called the new couenant which the Lord contracteth with his people , where writing his law in their inward parts , he becommeth their God , and they his people . Secondly , what must wee doe to say truly and in assurance that God is our God ? Ans. Wee must for our parts make a couenant with him , vnto which is required a consent on either partie : first , on Gods part , that he will be our God ; which we shall finde , not in any reuelation besides the Scriptures ; but generally in the word , and more specially in the ministerie of the Gospell and administration of the Sacraments , annexed as seales vnto the Couenant : in which God doth as surely couenant with vs , as if hee should from heauen speake vnto vs. Secondly , on our part is required consent , of which there be two degrees : first , when we make an outward profession of faith , heare the word , receiue the Sacraments , Baptisme and the Lords Supper , which serue to distinguish vs from Iewes , Turkes , &c. this is somewhat , but not sufficient to make God our God , seeing it is common to the very hypocrites themselues . Secondly , seeing hee is not a Iew which is one outwardly , but which is a Iew within , there is required in our consent a further degree , which standeth in an inward consent of the heart , whereby a man taketh God for his God ; which is then begun when first a man acknowledgeth and bewaileth his sinnes . Secondly , when he endeuoureth to bee reconciled to God. Thirdly , when he purposeth neuer to sin againe : when this couenant is thus concluded by consent of both parties , a man may safely and truly say that God is his God. Now seeing wee know these things , our dutie is to labour to be setled and assured in our conscience that God is our God : for first , in this assurance is the foundation of all true comfort ; all the promises of God are hereupon grounded , and herein accomplished , that God is our God : see Isai. 41.10 . Be not afraid , I am thy God : yea Christ being vpon the Crosse , hauing the pangs of hel vpon him , herein staied himselfe , My God , my God : so Dauid , Psalm . 22.1 . and being readie to be stoned to death , comfort●d himselfe in the Lord his God , 1. Sam. 30.6 . And not onely is it the foundation of all our comfort in this life , but of our happines after death it selfe , being the ground of those two maine Articles of our faith , the resurrection of the bodie , and the immortalitie of the soule : for by vertue of this Couenant alone shall wee rise againe after death to life , glorie , and immortalitie ; as Christ himselfe disputing against the Sadduces , from hence prooueth the resurrection , in that God is the God of Abraham , Isaac , and Iacob . Secondly , it is the ground of al obedience ; Psal. 95.7 . the Prophet exhorting men thereunto , vseth this as a reason : For he is the Lord our God , and wee are the people of his hands : the preface of the Morall law enforcing obedience laieth the same ground ; For I am the Lord thy God which brought thee out of the land of Egypt : see also Psal. 50.71 . and whosoeuer is truly perswaded that God is his God , cannot but obey him . The fift propertie of these seducers is , That they deny God the onely Lord , and our Lord Iesus Christ. ] Thus are they described by their manners . The Translators of this Epistle were ( as it seemeth ) of opinion , that these words are properly spoken of God the Father , and of God the Sonne also : but by the tenour of the words in the originall , it seemeth that they are all to bee vnderstood of Christ , and not of the Father ; and are thus to be read : Which denie that onely Ruler who is God and our Lord Iesus Christ. Again , the tenour of the words being borrowed from the Epistle of Peter , may thence be rightly expounded : now Peter speaking of the same sinne of these seducers , applieth it only to be a denial of Christ , 2. Pet. 2.1 . They denie the Lord that bought them . In the words then consider two things : first , the sinne here condemned , namely , to denie Iesus Christ. Secondly , a description of Christ. For the first , To denie Iesus Christ is , to renounce and forsake Christ , and so much as in a man lieth to make his death voyd , and of none effect . Now because this deniall presupposeth a redemption ( as Peter mentioneth ) they denying the Lord that bought them ; this question is to be cleered , how these men being reprobates , can be said to bee redeemed by Christ ? Answ. Wee must not thinke that they were in Gods decree euer redeemed , for then had they been saued : ( he doing whatsoeuer he willeth , Psal. 115.3 . ) but it is to be meant in regard of themselues and other men : for both in their owne conceit & iudgement they were redeemed , as also in the iudgement of others , who are to bee led by the rule of charitie in passing their iudgement vpon men , and to account of them as redeemed , leauing all secret iudgements to God. Secondly , the description of Christ , by three things : first , that he is a Ruler , yea an only ruler , a Lord and ruler ouer all things in generall , in heauen , earth , and hell : and more specially a Lord ouer his elect onely : and in that he is said to be an onely ruler , it must not bee meant as excluding the Father and holie Ghost , but all false gods , and false Christs ; as Ioh. 17.3 . the Father is called the onely God : for all outward actions of the Trinitie are common to all the persons . Secondly , that hee is God : which is a notable place against all Arrians to prooue the Godhead of Christ. Thirdly , he is said to be our Lord : Ours in two respects especially : first , of the free donation of his Father , who gaue to him a people to be Lord and King ouer before all worlds . Secondly , in regard of his worke of redemption which hee wrought for them , who were of the Father giuen vnto him . Out of that which hath bin here said , we may note these two points : first , how these seducers denie Christ : namely , not openly and plainly , for then the Church should haue espied them ; neither in word nor speech , for in word they professed him : but in their deedes denied him , liuing after their owne lusts , and encouraging others in the same course , Titus 1.16 . And this sinne is reuiued and renewed in this our age , wherein too many outwardly and in word professe Christ , come to the Word and Sacraments ; but couertly and in their deedes denie him , whose liues are very full of epicurisme , and earthlines , and mouthes filled with blasphemies and reproches against true obedience , which of them is counted too much nicenes , and precisenes . These are the disciples of the old Heretiques , whom ( without repentance ) the like fearefull iudgements awaite , which befell them . Secondly , we may obserue in what regards they deny Christ ; namely , first in regard of his Godhead , by withstanding the meanes of that power of Christ , whereby ( hauing redeemed them ) he would sanctifie their hearts to obedience . The merit of his redemption is welcome to them , but they will none of the efficacie of it , which sanctifieth and reneweth the inner man , subdueth sinne , and quickneth the life of God in them . Secondly , in regard of his Lordship , by denying him obedience , which as to a Lord is due vnto him : A Redeemer they would haue him , but not a Lord ; so euery man would haue portion in Christs redemption , but their lusts must be their Lords , and they seruants to sinne and Satan : but these bee those enemies that will not that he should raigne ouer them , who shall be brought and slaine before him . Our part then is ( if euer wee would finde comfort in Christ ) to make him our Lord ▪ his counsell is , that those that are laden should come vnto him for ease ; but the next words are , take my yoke vp●● thee ; and if wee would haue him our iustification , let him become also our sanctification . Vers. 5. I will therefore put you in remembrance , for as much as ye once know this , how that the Lord after that he had deliuered the people out of Egypt , destroyed them afterward which beleeued not . ] THe Apostle hauing propounded his principall exhortation to contend and fight for the faith , vers . 3. with the reason thereof , vers . 4. doth here begin to answere a secret obiection which might bee made against that reason , thus : These seducers professe Christ , and looke for saluation by him ; what danger then can redound if we should ioyne our selues vnto them ? This obiection is answered from this fifth verse vnto the twentith ; in all which verses hee disputeth at large that there is great daunger herein , seeing their end shall be destruction : the summe of which disputation is contained in this reason : All such persons as giue themselues libertie to sinne ▪ shal be destroyed : But these seducers giue themselues libertie to sinne ; and therefore shall be destroyed . The former part of which reason is contained in the 5.6.7 . verses ; and the latter from the 8. vnto the 20. The former proposition is not plainly set downe in so many words , but the proofe of it onely by an induction and enumeration of examples of sinners , which haue bin destroyed ; and they be three in number : first of the Israelites , in the 5. verse : secondly of the Angels , in the 6. verse : thirdly , of Sodom and Gomorrha , in the 7. verse . In this 5. verse are two things to bee considered : first the preface , in these words : I will therefore put you in remembrance , for as much as you once kn●w this . Secondly , the first example whereby the point in hand is prooued in the words following . The preface serueth to preuent an obiection which might be made by the Church reading these examples ; that Iude teacheth them nothing but things which they knew well enough before : to which he answereth , that his intent is not to teach them any new thing , or any vnknowne thing , but to bring knowne things to their remembrance ▪ and in it three things are to bee obserued : First , the Apostles practise : I will therefore put you in remembrance . ] Where note the office of all Pastors and Teachers , which is not onely to teach thing● vnknowne , but to repeate and to bring into remembrance things known before . This was Peters care , 2. Pet. 1.12 . though they had knowledge to put them in remembrance : and chap. 3.1 . to stirre vp and war●e their pure mindes ; giuing vs to vnderstand , that knowledge in the minde lieth as embers vnder ashes , and needes daily stirring vp . Which admonisheth all hearers not to be offended if they heare the same thing often , seeing it is the dutie of Ministers to teach the same thing often . Yea hearers which haue vnderstanding in the Scriptures , must be content if they heare nothing but that which they haue bin out of the Scriptures acquainted with before , seeing the Apostle thinketh it meet to teach nothing else . Secondly , in this preface obserue the propertie of the Church , which is to know the histories and examples of Scripture . Christ commanded his hearers to search the Scriptures : the Apostle wisheth that the Scriptures dwell plentiously in m●n : which exhortations ( no doubt ) stirred them vp to haue the scriptures familiar vnto them , euen as Timothie knew the Scriptures of a childe . The state of our times is farre otherwise ; for Ministers cannot say as Iude speaketh , for as much as you know these things , I will put you in remembrance : but our people pleade and professe ignorance , yea that the knowledge of the scriptures belongeth not vnto them ( they being not booke learned ) but to schollers and Ministers that liue by it . But wee ought to account it a propertie of euery Saint of God , who is iustified and sanctified , to know the Scriptures , which onely are able to make them wise vnto saluation . The third point in the preface is a second propertie of the Saints , namely that they once know ] that is , they know certainly , vnchangeably , and once for all , neuer to reuoke or alter this knowledge : which first informeth vs what to thinke and iudge of those men , who because of diuersitie of opinions , will be of no religion , nor beleeue any thing vntill it be determined by some generall Councell ; these want this propertie of the Saints , and are plaine Atheists . Secondly , it teacheth vs to hold our religion certainly , receiuing it once for all vnchangeably . In humane things wee may often without danger chaunge our mindes and deliberate ; but grounds of Religion must be out of al question , and admit no deliberation . Now followeth the first example , whereby the first part of the former reason is prooued , and that is of the Israelites , who wittingly and willingly sinning against God were destroyed , as appeareth Numb . 14. In which example consider foure things : first , who were destroyed , [ the people ] . Secondly , the time when [ after that hee had deliuered them out of Egypt ] . Thirdly , for what cause , [ which beleeued not ] . Fourthly , the manner of the speech . For the first , the persons who were destroyed were the people ; by which word is meant a speciall people , a peculiar and chosen people , the seede of Abraham , Isaac , and Iacob , a people priuiledged aboue all people of the earth ; to whom belonged the couenant , sacrifices , worshippe , of whom Christ came according to the fles● , Rom. 3.2 . and 9.4 . notwithstanding all which prerogatiues the Lord destroyed them . If it had been a Heathen people against whom this destruction had preuailed , it had been worthie obseruation , but much more when it is against Gods owne people . Here then we learne , that no outward priuiledge can auaile vs ; nor any o●●ward meanes of saluation bee effectuall or fruitful to our good , out of their right vse in faith and repentance . Rom. 2.25 . Circumcision is nothing , vnlesse thou keepe the law . Gal. 6. Neither Circumcision auaileth , nor vncircumcision , but a new creature . Iudas had many great priuiledges , and yet perished . This made Paul , though he had many priuiledges , to account them all as dung , in regard of the knowledge of Christ , Phil. 3.8 . We must not then content our selues with the meanes of saluation in the Word and Sacraments , but vse them aright in faith and repentance ; otherwise they ( being out of their holy vse enioyed ) shall turne to our destruction and greater condemnation , as they did to this people who ( notwithstanding them ) were destroied . The second thing in the example is , the time when the Israelites were destroyed , that is , after their deliuerance out of Egypt . God had diuersly testified his loue to this people , hauing chosen them out of all the people of the earth , he called himselfe their God , and hee gaue them many pledges of his loue , but especially in that their great deliuerance out of the bondage of Egypt by such an outstretched arme : yet for all this not long after they sinning against him , hee destroyed them . Whence learne , that after many great blessings , men not walking worthie of them , but prouoking the Lord by their sins , commeth a great vengeance . The whole booke of the Iudges is a worthie proofe of this truth , where wee shall see the people still forgetting their deliuerance , and are forthwith left to Tyrants to bee afflicted for tenne , twentie , fourtie yeeres together . The same appeareth in the Common-wealth of Israel vnder the Kings : In the daies of Salomon the state was most florishing and glorious , enioying a most happie peace : but Salomon once forgetting the Lord and his Commandements , and falling to the Idolatrie of his outlandish wiues , there followed most fearefull accidents ; as the diuision and rent of the tenne Tribes from Iudah , a long dissention and hot warre between Reh●boam and Ieroboam , whose Idolatries brought much euill vpon their seuerall lands , and at last vtter desolation ; the tenne Tribes being carried into Syria captiues , and there ended their daies , the other two Tribes into Babylon , and there remained 70. yeeres , which iudgements ouertook them about 400. yeeres after . Iacob when hee went ouer Iordan made a vow to the Lord , that if God would blesse him , and giue him but food and raiment , he would in way of thankfulnes returne to the Lord the tenth part of his goods , Gen. 28.22 . God blesseth him so farre as hee became a mightie man , hauing the substance of a Prince ; in this abundance he forgat his vow , or neglected it : but what followed of it ? was there not horrible confusion in his familie ? Dina● was deflowred ; Ruben ascended to his fathers bed , Hamor was slaine , and the Lord is glad to call to minde hi● vow , Gen. 35.1 . Vse . This doctrine concerneth vs neerely in this land , who by Gods mercie haue enioyed many of his best blessings in this our long peace , hauing bin deliuered from the Egypt of Rome , and haue 〈◊〉 vnder the Lords protection all the day long : but as ou● blessings haue been and are many and great , so haue been and are our rebellions raging amongst vs , especially that sinne of falling from our first loue , so as l●sse loue of God and religion is to bee found amongst vs than heretofore ; besides that our peace causeth men to make their heauen here vpon earth , and to embrace and affect things below : these sins vnrepented of , will bring vpon vs daies of affliction , wee hauing no more priuiledge than this people had , who after their deliuerance were destroyed . The third point in this destruction is the cause of it : namely , because they beleeued not : here first obserue what kind of vnbeleefe this was . To the answere of which , we must know , that first God had promised to Abraham , that after 430. yeeres hee would giue to his posteritie the land of Canaan for their inheritance : this promise they all knew well inough . Secondly , it was often repeated , & renued , and namely to Moses ; vnto whom the Lord promised that he should be their guide , yea and that himselfe would pro●ect them in their iournie , and safely conduct them thither . Thirdly , God sealed this promise by many and sundrie signes and miracles , both in Egypt , at the red sea , and in the wildernesse : yet for all this they beleeued not , that God would accomplish these promises vnto them , to bring them to that good land : and further , seeing the land of Canaan was a type of that heauenlie Canaan , they beleeued not that God would bring them to heauen , and giue them inheritance in that eternall rest by meanes of the Messias . This vnbeleefe then of the promises of God was the cause of their destruction . Secondly , why are they destroyed for vnbeleefe , rather then for their murmuring , fornication , and diuerse other sinnes which we● reade of to haue been rise among them ? Ans. Although they murmured , blasphemed , tempted God , reuiled their guides , &c. yet this sinne of vnbeleefe was the foundation and ground of them all ; the which doth the more displease God , in that it was the first sinne that euer was in the world , and the mother of all transgression . Secondly , this sinne in a more speciall manner dishonoreth God in making him a lyer ; and so toucheth his honour more neerely . Thirdly , what was this destruction ? An. It was the destruction of their soules and bodies , for their carcasses were left in the wildernesse where they fell ; and their soules haue their portion in the lake prepared for vnbeleeuers , Reuel . 21. For the fur●her hatred of this sinne , see 2. Kings 7.19 . the Prince who would not beleeue the word of the Lord was troden to death : and Moses not waiting , but failing in his faith , was barred the land of Canaan , and onely saw it a farre off . Vse . Seeing destruction followeth vnbeleefe , we must labour to see our vnbele●fe , and take out that exhortation , Heb. 3.12 . Take heede least there be in any of vs an euill heart of vnbeleefe , to depart away from the liuing God : which place well considered , sheweth what are the degrees of falling away which are studiously to bee declined : as first , when a man is deceiued by sin , and giueth himselfe libertie thereunto . Secondly , when the heart is hardened and made an euill heart . Thirdly , when infideliti● taketh possession of the hart to rule it , and cause it to call in question Gods promises , and prouidence . Fourthly , then followeth apostasie and departure from God : now wee must beware of the least and lowest of these degrees of this defection and departure from God. Secondly , if they were destroyed for vnbeleefe , wee must on the contrarie exercise our faith daily , and inure it in the daily apprehension of Gods prouidence , power , protection , iustice , and mercie : and thus walking vndismaid , we which haue thu● beleeued shall enter into the rest prepared for the people of God , when as many shall not enter for vnbeleefes sake , Heb. 4.3 . and 6. Euen as Caleb and Iosua only entred into that good land , because they beleeued that God could and would bring his people thither . Thirdly , this must teach vs obedience ▪ for vpon this ground that they were destroyed for vnbeleefe ▪ Dauid inferreth this cōsequent ▪ Psal. 95. To day therefore if y● heare his voyce , harden not your hearts : which Moses also maketh the ground of his exhortation to the people ●o feare the Lord , because 〈…〉 destroyed for vn●eleefe , Deut. 1. ●● . &c. Fou●●hly , in that destruction of bodie and soule followes of vnbeleefe , let such persons as ( when iudgements are vpon themselues , wiues , or children ) runne to Witches , and Wizards for ease , as though they were bewitched , and make that the ground of their harmes , bee enformed that their owne wretched hearts haue bewitched them ; which being full of vnbeleefe , bring plagues of al kinds not onely vpon their bodies ▪ but their soules also . Art thou strangely diseased ? the witch that hath brought it vpon thee , is thy owne wicked heart , which knoweth not to relie it selfe on Gods promises and protection . Fiftly , were they destroyed because of their vnbeleefe ? let not vs iudge of our sinnes by the crooked rule of our owne reason , but by the law of God : wee can iudge murther , theft , and adulterie , great sins ; but wee neuer espie the mother sin of all , which is our infidelitie , the maine sinne of the first Table , and the nurcerie of other sins , we neuer bewaile it , we account lightly of it , and therefore the Lord taketh the reuenge of this sin into his owne hands , and punisheth it with destruction both of soule and bodie ; so odious it is in his eyes , and ought therefore to bee as hainous in ours also . The fourth thing in the example is the manner of the speech , which at the first seemeth to bee generall , as though all they had been destroyed which beleeued not ; whereas indeed it is special , for all that beleeued not were not destroyed , seeing that all vnder twentie yeeres were exempted and saued , Num. 14.29 . who were reserued that God might still haue his Church among thē , and that there might be of them a people left to possesse the good land , according to the promise : where note that to bee true which Habacu●ke ascribeth to God , that in his iustice he remembr●th mercie ; by which mercie the younger so●● are here spared ; which warranteth vs to pray in common iudgements , that the Lord powre not ou● his whole wrath vpon vs ; neither in our temptations vtterly forsake vs , and giue vs ouer to Satans malice , seeing hee hath manifested such goodnes towards his Church , that in iudgements he h●th remembred his m●rcie . But here it may bee asked , 〈◊〉 this can stand with equitie that e●en th●se men should bee destroyed ▪ for it seemeth that they repented of this sin ? Numb . 14.40 . yea they confessed it and mourned for it , and offered to passe into Canaan ▪ yea and were very readie to hasten into the land ? Ans. They repented indeed , but fainedly , it was farre from true and sincere repentance and sorrow ; for euen in the very same place it appeareth that they disobeyed God ; for when he had passed sentence against their sin , commanding that they should returne into the wildernes of Arabia , vers . 25. and there abide fourtie yeeres and die there ; they would not submit themselues to that sentence , but in all haste they would goe forward to Canaan , according to the promise ; although against a particular commandement : yea Moses himselfe could not stay them : but that brought on their neckes a more speedie destruction , as appeareth in the end of the Chapter . Whence note the wicked nature of the deceitfull heart of man , which in distresse when Gods hand is stretched out against it , can faine a false repentance , and counterfeite humiliation : which causeth many a man in sicknes to vow amendement of life , if euer God raise him againe ; and yet as soone as the scourge is ouerpassed , he forgetteth the hand of God , his owne vowes and promises , and falleth backe into the same bad courses againe : which consideration may mooue vs to watch ouer our hearts , and suspect them of this deceit , whereby they can frame and faine a false repentance , when indeede there is nothing lesse then soundnes in it . The fifth point in this iudgement is the generall vse of it ; namely , that wee should frame our selues to repentance for this particular sin of vnbeliefe , vpon which we behold such a fearefull destruction in Gods owne people . To the practise and performance of which we must doe foure things : first , laying aside the common perswasion of the fulnes of perfection of our faith , we must come to the discerning of this sin in our selues , which is the first step to repent of it , and the rather because it is our mother sin . Now because this sinne is so inward and secret , and so hardly to be discerned , for our helpe herein some directions may be giuen for the especiall of it in some signes and fruites thereof ; which euery man shall find in himselfe lesse or more . For first , we beleeue not as we ought the particular presence of God in all places and times towards vs : for we are ashamed to doe and speake many things in the presence of men , which in the presence of God ( men not being by ) wee make no bones of , either to speake or doe ; so as mans presence keepeth vs in some awe , which Gods presence cannot doe . Secondly , wee beleeue not the particular prouidence of God , watching ouer vs ; but either not regard it at all , or not as wee ought ; which appeareth by these three things : first , if wee haue health , wealth , friends , fauour & means , we are well contented , we can think our selues very well , and can then relie our selues on God : but if God take these away ; oh th●n wee are troubled , much disquieted and discontented ; the reason whereof is , because the heart is not setled in the perswasion of Gods special prouidence : which if it haue a pledge of God , can trust him ; otherwise not at all : but as the Vsurer trusteth not the man , but his pawne ; so men relying themselues on these pledges , trust neither God himselfe , nor for himselfe . Secondly , in any distresse let our friend promise vs helpe , wee are well cheered ; but let God in his word promise supply of all good , and ease in our troubles , we reape little or no comfort from thence ; this is a manifest fruite of inbred vnbeleefe . Thirdly , in sicknes or any iudgement , any meanes is vsed for case and freedome ; yea there is too common running and riding to Witches , Charmers , Cunning men , and women ; for men waite not on God , nor expect the same hand in healing them which hath smitten them . He that beleeueth maketh not haste ( saith the Prophet ) which if it be true , then this hastines to be disburdened of the hand of God , is a token of distrustfulnes of God , and want of faith . Nay , this practise argueth not only want of a true faith , but a presence of a false and Satanicall faith : for if there bee no faith in the Charme , it will not worke . Thirdly , wee beleeue not the Lord to be the Lord of bodie and soule , as one hauing soueraigne Lordship and power , to saue and destroy : for let any ciuill man be pressed by temptation vnto sin , he will bee easily brought to make no bones of very dangerous sinnes : what other is the reason hereof , but that hee esteemeth not the Lord to be his Lord ? and accounteth of his commandements but as dreames , not serious or giuen in earnest ? whereas if Gods Lordship were rightly acknowledged , sinne would not be so ripe and rife as it is . Fourthly , wee beleeue not the mercie of God in the pardon of our sinne as we ought : for howsoeuer in our peace wee thinke our faith strong enough for any encounter , yet let a temptatiō assaile vs , then we begin to doubt whether we be the children of God or no , and are full of impatiencie . Example hereof we haue euen in Iob himself , who before his triall thought himselfe safe in his nest ; but when Gods hand was heauy vpon him , then he brake foorth in speeches full of impatiencie ; as that God was his enemie ; and did write bitter things against him : wherein he bewraied his want of faith , and his crooked and cankered incredulitie : and the same weakenes may the dearest & strongest of Gods childrē one time or other espie in themselues . Fiftly , wee know not as we should the agonie and passion of Christ ; he suffered the first death and the paines of the second death for our sinnes , they were the speares that pearced his heart ; but we carrie vp our heads , and can take delight in them , as though there were no danger in them : whereas the remembrance of them should make our hearts to bleede , and faith in the heart should cause vs die to sinne , seeing those who are Christs are crucified with him : but because men wil not depart from their sins which are not killed , but liue and are strong in them , and no man saith what haue I done ? it is a plaine euidence that the life of faith is not to be found in the liues of most men . Sixthly , wee beleeue not that wee did rise with Christ , and ascended with him into heauen : because in this our long peace , our thoughts are set vpon the world , and we mind earthly things still ; whereas if we were risen with Christ , we would seeke the things that be aboue , Coloss . 3.1 . Seuenthly , we doe not beleeue as we ought the last iudgement : because wee are not smitten with feare and reuerence in speaking and meditating of it . Paul speaking of it , calleth it , the terrors of the Lord , 2. Cor. 5.11 . and this made him so forward in al good duties ; yea this same consideration of the last iudgemēt made him endeuour to keepe a good conscience before God and all men : but men make no conscience of their waies . Eightly , wee beleeue not aright our owne death and resurrection in the last day : for men commonly deferre their repentance and amendement of life , till the last day of their daies , and then they crie and call on the bed of their sorrowes ; which argues a counterfeit faith : for if a man did beleeue his death , it would driue him to the daily amendement of his life . By these notes we may easily discerne this secret sinne of vnbeleefe within our selues . Secondly , when wee haue thus found out this sinne wee must bewaile it , an● mourne for our vnbeleefe , as being the mother of all our sinnes , confesse it before God , and craue increase of faith , as the man in the Gospell , Lord I beleeue , helpe my vnbeleefe : and with the Disciples , Lord increase our faith . Thirdly , we must set before our eyes and acquaint our selues with the promises of the pardon of sinne and life euerlasting by Christ : as also all other dependant promises , whereof some concerne our prosperous successe in our waies , and Gods protection in our labours and callings : and others concerne afflictions , promising happie issue and deliuerance therefrom , with strength in temptation , to the which all promises may be referred : which we must alwaies haue in our eye , that our faith may ground it selfe vpon them . Fourthly , we must truly relie and rest our selues in these promises , settle and content our hearts in them : that looke as the earth hangeth without proppe or pillar in the middest of the world , onely by the word of God ; so must our hearts be staied in the same word and promise of God : yea if wee should see nothing but destruction before our eies , our faith must then be our subsistence : and when our vnbeleefe would vnloosen our hold , and make vs giue backe , let our faith in these promises make resistance : as Dauid , Psal. 42.5 . My soule why art thou so disquieted within me ? trust still in God : especially seeing wee haue promises which assure vs in our troubles , either of their mitigation or remouall : after all these followeth the subiection of faith , when the heart and life are conformed to the obedience of all the Commandements of God. And thus we purging our harts of vnbeleefe , shall escape such fearefull iudgements , as this first example hath put vs in minde of . Vers. 6. The Angels also which kept not their first estate , but left their owne habitation , hee hath reserued in euerlasting chaines vnder darknes , vnto the iudgement of the great day . THese words comprehend the second example , whereby the first part of the former reason is confirmed : namely , that whosoeuer giue themselues libertie to sinne , shall be destroyed ; here prooued by this example of the Angels themselues . In which consider three points : first , the persons that sinned ; The Angels . ] Secondly , the sinne or fall of the Angels ; which kept not their first estate , but left their owne habitation . ] Thirdly , their punishment ; he hath reserued in euerlasting chaines . ] In the persons sinning wee haue sundrie considerations ; as first , that it pleaseth the spirit of God to chuse this example of the Angels to prooue his purpose , and that most fitly : because they are the excellencie of all creatures , for so the Scriptures euery where speake of them : as when the highest praise that belongeth to inferiour creatures is attributed vnto them in Scripture ; the speech is drawne from the glorie of Angels . Gen. 3 3. Iacob commending the fauourable countenance of Esa● , being reconciled vnto him , saith he saw his face as the face of an Angell . So Manna is called Angels foode : that is , a most excellent foode , that if those excellent creatures should neede foode , they could wish no better . 1. Cor. 13.1 . Though I should speake with the tongue of men and Angels . Signifying that if Angels had tongues , they must needs bee most admirable , diuine , and excellent . Dauid speaking of the glorie that man once had , and in admiration of it , being not able to containe himselfe , breaketh out into a speech full of passion : O Lord what is man that thou art so mindfull of him I thou hast made him little inferiour to the Angels . Shewing that the chiefe glorie of men in their best estate is inferiour to the excellent condition of Angels . Yea further , it is a part of the glorie of God to be attended of them , and a part of our glorie after the resurrection to be like them . Whence note the scope of the Apostle , which is hence to teach vs , that no glorie , beautie , or excellencie of the creature can exempt it from the punishment of sin , when it falleth thereinto : nay , the more glorious the sinfull creature is , the more grieuous punishment may it expect , if sinne be found therein ; as the Angels here : which may instruct those who are in these schooles of the Prophets , in which many men excell in rare gifts , of whom in regard of their wisedome and knowledge may bee said , as the woman of Tekoah said of Dauid , 2. Sam. 14.17 . My Lord is as an Angell of God to heare good and bad . And they are the Angels of the Lord of hostes , Malac. 2.7 . Yet for all this let them not be puffed vp hereby , but walke in feare and trembling , not emboldening themselues to sinne : for bee it they were as the Angels in gifts ; yet if they sinne , they shall be as Angels in punishment also . Secondly , hence note that Angels are substances , though inuisible , hauing being , life , sense , and vnderstanding , and are not onely qualities ; for pure qualities neither can sin , nor be capable of punishment , as the Angels are here said to be . Ob. It will be said , seeing they are capable of punishment , they must be bodily substances . Ans. No : it is sufficient they be substances to be capable of punishment , though spirituall ; for the punishment of hell is spirituall . Where wee see the Sadduces and others euen of our daies are deceiued , who thinke Angels to be nothing but Motions , and melancholy passions : and the Libertines also who thinke they are nothing but good and bad successe . Thirdly , the name Angell is not a name of nature , but of office : which signifieth that their office was to be the messengers of God , who were to stand round about him as attendants , readie to be sent foorth at his pleasure , for the execution of his will , in all the parts of the world . In which function of theirs they are propounded patternes to vs , and examples for our imitation : who ought accordingly to set our selues euer in the presence of God , as prest , and readie to performe his will : for so wee pray daily , Let thy will be done in earth , as it is in heauen ; that is , Giue vs grace with cheerefulnes and readines to performe thy will here on earth , as the Angels in heauen do : for whosoeuer would be like the Angels in heauen , must be herein like them first in earth . Now in that this name is here giuen to the Diuels and wicked spirits , it sheweth two things : first , what their office was in the creation , vnto which they were fitted and deputed . Secondly , the iustice of their punishment for the neglect of the execution of the same . Fourthly , obserue the distinction of Angels ; of which some kept their first estate , others ( of which hee here speaketh ) left their first condition : some stoode , and some fell : the ground of which distinction Paul mentioneth 1. Tim. 5.21 . I charge thee before God and his elect Angels . Some therefore are elected , and ( because election presupposeth a refusall ) others are reiected ; no other cause of this distinction is known to man , but the will of God , and his good pleasure . Ob. If any man say , it was because God foresaw that some would fall , and others would stand . I answere , that is no cause : for God did not onely foresee the fall of some , but decreed also before all worlds to confirme some in their state , and to passe by others in his iustice : so as the cause shall euer rest in his good will , which willing the same maketh it most iust , not giuing vs any leaue otherwise to dispute of this doctrine , or curiously to search out the secrets of it , but rather to stand in admiration , and say with Paul : O the depth of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements , and his waies past finding out ! Now followeth the second point , namely , the fall of the Angels : in which obserue three points : first , the cause : secondly , the parts : thirdly , the measure of the fall . The cause of their fal in these words ; which kept not their first estate , but left their habitation ; themselues were the cause of their own fall ; which is thus prooued : Either God must be the cause of their sin , or man , or themselues ; but neither God nor man : and therefore themselues . First , God cannot be the cause : for that were iniustice to condemne them for that which himselfe caused ; how vnrighteous were it , first to cause them to fall , and then to punish them for falling ? Obiect . But it will be said , that God did foresee their fall , and might haue preuented it , and so not hindring it hee seemeth to bee a cause of it . Ans. Whosoeuer foreseeth an euill , and hindreth it not when hee may , is accessarie vnto it , so be he be bound to hinder it : but God was not bound to hinder it , being a most absolute Lord , not bound to any of his creatures further than he bindeth himselfe . Ob. But God did not confirme them in that grace which he gaue them ; whereupon they fell : whereas if he had confirmed them they had stood ; whence carnall reason concludeth God to bee the cause of the fall . Answ. God gaue them grace in creating them righteous , but confirmed them not therein ; he gaue them a power to will to perseuere , but gaue them not the will not perseuerance it selfe , and yet he is not to bee blamed , because he would not doe it . Quest. Why would hee not ? Ans. I answere with the Apostle , What art thou O man that disputest with God ? Let vs without further reasoning stay our selues in these two conclusions : first , that God is an absolute Lord ▪ neither bound to any action , neither to giue reason of any : secondly , that hee doth all to the glorie of his name , in the manifestation of his mercie and iustice . Secondly , as God is no cause or author of this fall of Angels , no more is man ; for the Angels fell first , and were the cause of mans fall , and therefore themselues were the proper cause of their owne fall . Qu. How can this be ? Ans. The Angels had in themselues the proper cause , and beginning of their own fall ; and that was a free & flexible will , whereby for the present they willed that which was good , and might will to perseuere in it : but that will being mutable , they might also will euill and so fall from God , this being the same will that Adam had in the state of innocencie . Obiect . Good trees cannot bring foorth euill fruite : therefore the Angels being good , could not sinne of themselues . Answ. A good tree remaining good bringeth foorth good fruite ; but being changeable may bring forth euill . So much of the cause of the fall of Angels . The second thing in their fall is the parts of it , which here are two : first , They kept not their first beginning . Secondly , They left their owne habitation . First they fell from their first estate : which words are expounded Ioh. 8.44 . they stood not in the truth . By this truth is meant the image of God in righteousnes and true holines , Eph. 4.24 . and this image is truly called [ truth ] because it neuer deceiueth men , as vnrighteousnes doth ; which maketh a glorious shew of pleasure , or profit , but indeede it deceiueth men , who finde nothing lesse therein . Secondly , because herein is no hypocrisie , it maketh no shew or appearance of other , than indeed it is , as the manner of falsehood is . The sense then is , that the Angels voluntarily departed from their originall condition , and stood not in that image of God wherein they were created . The second part of this one sinne is , that they left their habitation ; which a man might esteeme but a small matter , but yet the sinne is not small : for God in the beginning appointed most excellent places for his seuerall creatures ; wherein they were to performe their seruice and homage vnto God ; as Heauen was the proper place assigned to Angels : to man Paradise in his innocencie ; as after his fall the families of the Patriarches : before and in Christs time the Temple : since that time , the societies and congregations of the faithfull are these places appointed for man to set 〈◊〉 the speciall praises of the Creator in . Now the Angels leauing their place incurred two grieuous sinne● : first , they left the presence of God : secondly , their office and calling , in which they ought for euer to haue been employed in the glorifying of God. Ob. But doe not the Diuel● keepe in the ayre ? Ans. Some of them doe by Gods permission , but not as in their proper place , or first habitation , for that was in the comfortable presence of God in heauen . The third point in this sinne is the measure of it : They left : that is , wholly and to●ally [ their condition , ] they quite forsooke God , his image , heauen it selfe , and that office which therein they were assigned vnto . Obiect . Here it may bee obiected : If the Angels in their innocencie and excellencie f●ll wholy and vtterly from God , much more 〈◊〉 sinfull man , although beleeuers , wholy fall from God , and vtterly cut themselues by 〈◊〉 from Christ. Ans. But hereunto I answere , that there is not the same reason of the grace of creation , as i● of the grace of regeneration : for that commeth farre short of this : by the former the creature hath a power either to stand or fall , to abide with God , or depart from him , and this power is in it selfe : but by this latter grace of regeneration , such feare of God is put into the hearts of the regenerate , that they shall not depart from God , Iere. 32.40 . and this power of not falling is in them indeed , but not from themselues : neither is it strange that there should bee such difference betweene the state of nature and that which is aboue nature . Againe , as the grace of creation and regeneration is different ; so there is a difference of the will created , and regenerate . Created will hath a freedome to will that which is good : so hath the will regenerate also . Secondly , created will hath a power to will to perseuere in that which is good : so also hath the will regenerate . The created will hath not the will it selfe , neither the act of perseuerance ; wherein it differeth from the will regenerate , which hath both these . Heere the Schoolemen deceiued themselues and others , in that they taught that in the conuersion of a sinner the will hath a freedome to receiue grace , or not to receiue it ; so placing it in the will of man , and putting it in his own hand and power to beleeue , or not beleeue . But the truth is , that in the first conuersion of a sinner the will rebelleth and 〈◊〉 : For none commeth to the Sonne , vnlesse the Father draw him : it is not the will it selfe , but the conuersion of it that frame●● i● 〈◊〉 willingnes , making it of vnwilling ▪ willing to ●●tertaine that which i● truly good . I● is vntrue that the will of man is now as the will of Angels was before their fall , hauing a power to fall ▪ or not fall . Vse . First , in th●● the Angels were condemned for forsaking their first beginning , we must bewaile this 〈◊〉 sin in our selues , for we also had the same first beginning with them : the same image of God 〈…〉 vpon 〈◊〉 , which wee haue willingly departed 〈…〉 that remaineth for vs to doe , which belongeth not 〈◊〉 them ▪ to vs● all meanes to obtaine ou● first beginnings againe , that this image may be restored vnto vs , and renued vpon vs ; vnto which three things are required : first , that our spirituall vnderstanding be cleered , and enlightened : secondly , that a good heart and conscience bee gotten and preserued : thirdly , a subiection in our whole conuersation vnto all the lawes and commandements of God. Secondly , though we haue the same beginning by creation , which is lost by our fall ; yet wee haue another beginning , by a new birth and regeneration , which they want ; we haue been borne , baptized , and brought vp many yeeres in the true faith , and profession of Christ ; now our dutie is to bee more wise than before , to be warie lest wee fall from this beginning , as wee haue done from the former ; but cleaue to our faith , and stand to our vow made in our Baptisme : for otherwise our estate becommeth as remedilesse as the condition of the Angels themselues , who are shut vp in the chaines of condemnation for euer . Thirdly , we see how farre the Scriptures may bee said to bee sufficient to cleere all doubtes and determine all controuersies , seeing here it onely propoundeth a generall sinne of Angels , and nameth no particular , as Peter also saith , they sinned ; and Iohn , that they stood not in the truth . Thus contenting it selfe with generall tearmes , without particularizing the proper sinne deseruing this iudgement ; and determineth not that great question controuerted among Diuines , of whome some say it was a 〈◊〉 in thought : other● , that it was actuall : others , that it was enuie : some , Pride , &c. which maketh the Papists saye , that the Scriptures are not sufficient to determine all hard questions . But we must not imagine the Scriptures to be such a iudge 〈◊〉 decideth all doubts , which the curiositie of mans braine may cast within it selfe ; whereof there are 〈◊〉 among the ancient Schoolemen , such as this i● by scripture indeterminable : nay of purpose the holy Ghost ●u●teth 〈◊〉 all cause of such curiositie by silence in such ●nnecessarie matters , that 〈…〉 the rather 〈◊〉 to ●●re ne●●ssarie● yet is the Scripture a iudge sufficie●tly able to resol●e thy spirituall minded man in any case concerning conscience● or in any matter concerning saluation ; all which it is the sole and proper determiner of : now as for the particular sin of Angels it is not necessarie to saluation to know it ; but seeing the Scripture concealeth it , it is a safe and learned ignorance to be rested in , without further desire to know that which the Lord hath hid in secret with himselfe . Fourthly , wee are hence taught to seeke to enter into our habitation and true resting place , which is not the earthly Paradise , for that was our dwelling place before the fall ; but Heauen it selfe , which since the fall is assigned and prepared to be a rest for the people of God : this was the citie which Abraham looked for , Heb. 11. so the Saints departed are said to be at home with the Lord being in heauen . Christ telles his Disciples he goeth to prepare them these dwellings in heauen , Ioh. 14. which elsewhere he calleth euerlasting habitations . Make you friends of vnrighteous ma●man , &c. Now for our better practise hereof , this must be marked , that howsoeuer this our habitation be in heauen , yet the suburbes and the gate of it is here in earth ; for all the assemblies of the people of God are the 〈◊〉 and gates of heauen it selfe , ye● the ●ery entry into it . Iacob when he saw the testimonies and tokens of Gods presence and fauour , built a● Altar in the place for his worship , and called it B●thel , and said it was the very gate of heauen , Gen. 28.17 . and therefore we must while we li●e here seeke to enter , if we would be ad●i●ted within that glorie hereafter ▪ Qu. But what 〈◊〉 may wee vse to help vs forward herein ? Ans. These fiue ▪ First , wee must alwaies endeuour to be found readie to enter into that heauenly habitation ; for which purpose our hate● must be at this our ho●e , y●● our whole conuersation must be in heauen , w●●lest our 〈…〉 are vpon earth , our walking must bee in the path of life euerlasting ▪ ●●ll containing ourselues in the waies of repentance , obedience , and daily mortification , whereby wee denie our selues , take vp our crosse and follow Christ. Secondly , 〈…〉 loue 〈◊〉 assemblie of Gods people , and ●oy●e our selues vnto th●● i● th● holy vse of the Word and sacraments , whereby wee draw neere vnto heauen it selfe : yea and keepe at the gates of this Citie , and with Dauid thinke it a speciall priuiledge to be a doore-keeper in the house of God , Psal. 84. Moses chose rather to suffer with the people of God great affliction , than to enioy the treasures and honors of Pharaohs Court : yea euen wicked Cain himselfe thought of this as the greatest part of his punishment , and which he most complained of , that hee was cast out from the face of God , that is , out of Adams familie , where Gods face was to be seene in his worship . Thirdly , we must weine our affections from our earthly inheritances , which are but Tents , that they may be fixed vpon this sure habitation in heauen ; without the assurance of which , all earthly reuenews and treasures can adde but little comfort to the heart . Cain built a Citie , hee had besides great lands and faire possessions ; but yet euen then the holy Ghost brands him with the name of a Vagabond ; because he was cut off from Gods people , and cared not to ioyne himselfe vnto them againe by repentance . Fourthly , we must euery day addresse and prepare our selues to our death , seeing our death is a meanes to bring vs home to this habitation : euery new day must occasion vs to renew this our preparation : and this will cause vs neither to feare our owne , nor excessiuely to sorrow at the departure of our faithfull friendes , seeing they haue passed these first things , and are onely gone before to their longed-for habitation . Fiftly , if God call vs hereunto , wee must bee contented to leaue and forsake goods , friends , natiue countrie , and all for assurance of inheritance in this our countrie ; and if we cannot finde the doores hereof in our owne countrie , wee must seeke them elsewhere , where we may enioy them , making light reckoning of all things for this one thing of highest account . The last vse of this doctrine is , to teach vs from this sinne of the Angels our contrarie dutie ; they by their office were to doe homage vnto God , and performe all dutie as children to their father ; for so Iob calleth them the sonnes of God ; but this office they departed from ▪ we now being by adoption the sonnes and daughters of God , being called vnto holinesse , are to take heede of this sinne of forsaking our calling ; yea on the contrarie to walke worthie thereof , as the sonnes of God , approouing our faithfulnes vnto him . And it standeth vs in hand so to do , seeing the contrarie hath such iust vengeance attending vpon it , as now in this example we are in the next place to behold . The third point in this example is the punishment of the Angels , which hath two degrees : first , their custodie , in these words : He hath reserued them ] namely in durance . Secondly , their full punishment : vnto the iudgement of the great day . ] The former is set foorth in two things : first , in that they are reserued in chaines . Secondly , vnder darkenes . By these chaines are signified first that mightie power of God ▪ which bridleth and restraineth the might and malice of the Diuels themselues ; as Reu. 20. the old Dragon was bound for a thousand yeeres : the power of God was the chaine that curbed and ouermastred him ; and this is one part of his present punishment . Secondly , the chaines signifie also that guiltines of the Angels , which by the tenour of Gods iustice bindeth them ouer to destruction : these bonds be vpon the consciences of the wicked Angels , they know they are adiudged to damnation for their sinne ; so a● let them be where they will , in the earth or ayre , or wheresoeuer , these chaines of guiltie consciences binde them ouer to iudgement : where we are taught two things , first , to beware of guiltie and accusing consciences ; for these are Gods chaines binding bodie and soule vnto euerlasting vengeance : and therefore for time past , if thy conscience accuse thee , seek in due time to be loosed and freed by Christ , that thou maist be able to say with Paul ; I knowe nothing by my selfe : and for time to come beware of sinne , euen small sinnes as well as great : for so many sinnes as thou committest , are so many chaines binding thee ouer to iust damnation . Secondly , hence wee also learne , that the seruice of God is a most happie and sweete libertie , any libertie else is straite bondage : men thinke that to be tied to the daily seruice of God is a yoke and bondage intolerable , and they must need● haue libertie to sinne : but they deceiue themselues , for while they seeke for libertie , by this meanes they plunge themselues into captiuitie , and lay chaines vpon themselues , yea bolts which hold them in eternall bondage . The libertie which is sweet vnto those who are freed by Christ is , that they can walke before God in the compasse of their callings , without those accusing consciences , which continually vexe and torment the wicked men and Angels themselues . Further , these chaines are called here eternall , ] because the wicked Angels stand guiltie for euer without hope of recouerie or redemption ; seeing Christ tooke not vpon him the seede and nature of Angels to redeeme them , but Abrahams seede : where note Gods infinite mercie to mankinde , who being fallen , haue found a meane of redemption published in the ministrie of the word ; whereby Gods people ( being bound before ) are loosed from their chaines ; but the Angels , those glorious creatures , being fallen , found no Sauiour , nor any meanes giuen by God to loose them , for their chaines are eternall : which infinit mercie towards vs , should stirre vp our dead hearts to thankfulnes , and continuall praise of Gods free mercie , who hath giuen vs the blood of his Sonne to loose these chaines ; when wee as little deserued it , as the Angels vnto whom such fauour was denied . The second part of their custodie is , that they are kept vnder darknes : which darkenes signifieth the wrath and anger of God , and want of the blessed fauour which Dauid prayed for : and calleth it by the contrarie name ; the light of his countenance , Psalm . 4. and as these Angels are said to be in darknes : so the Saints are saide to bee in light , Col. 1.12 . that is , in Gods fauour . Ob. But the wicked Angels are not wholy cast out of Gods fauour , for they haue faith , and therefore some fauour and grace of God. Ans. The Diuels indeede beleeue , but they haue not their faith by the gift of illumination as men haue , but it riseth of the remnant of naturall light and vnderstanding left in them since their fall : whereby they can perswade themselues of the truth of the word of God : so 〈◊〉 their faith is not from any grace since their fall , neither common , nor speciall . Besides , this reserued light lighteneth not nor easeth , but increaseth their torment . Vse . Seeing the miserie of the Angels is , to be kept vnder darknes , which is to bee cast out of Gods fauour ; wee learne to place all our happines in the fruition and enioying of this fauour of God , and instantly to pray that the Lord would still lift vp the light of his countenance vpon vs ; in that our whole felicitie must be placed in the apprehension of Gods mercie , in the pardon of sinne , and life euerlasting . The second degree of their punishment is , that they are reserued vnto the iudgement of the great day , wherein the fulnes and extremitie of their torment is expressed ; for by iudgement is meant that fearefull and finall condemnation and torment which they are adiudged vnto , which abideth them , and is reserued for them . Where we see that howsoeuer the Diuels are alreadie entred into diuers degrees of their punishment ; yet their full punishment , and the full wrath of God is not powred vpon them till the last iudgement ; this themselues know , as Matth. 8. Art thou c●me to torment vs before the time . That time is called here the [ great day , ] because the greatest workes of God shall be accomplished in that day . For first , an assemblie of all men and Angels shall be made by the sound of a Trumpet , who shall all be cited before Gods iudgement seate , though they were resolued into dust many thousand yeeres before . Secondly , all the workes and intentions of men good or bad shall be in that day reueiled , Eccl. 12.14 . Thirdly , another great worke is , the giuing of a most vpright sentence vpon all men of absolution vnto the godly , and of condemnation vpon the wicked Angels and men . Fourthly , the reward shal be giuen to euery man according to his worke : to the godly free reward of life and glorie : to the wicked deserued condemnation . Fiftly , then shall Christ God and man giue vp his kingdome vnto his Father , and shall cease to raigne , not as God , for he shall bee still equall ●o his Father ; but as Mediatour ; for an end shall be put to all families , societies , Ciuill , and Ecclesiasticall distinctions and gouernments , so as in regard of ou●ward gouernment and administration this his kingdome shall cease . Vse . Let the remembrance of this great day strike vs with feare and reuerence of it . Shall euery worke bee brought vnto iudgement ? Then let vs feare God , and keepe his commandements ; it is the vse that Salomon maketh , Eccles . 12. and considering those terrors of the Lord , what manner of men ought wee to bee in all holy conuersation ? saith the Lord. Yea the Diuels themselues beleeue and tremble in remembrance of this terrible and great day : but how many Atheists be there worse than the Diuels themselues that make a mocke of these great workes , not fearing nor acknowledging the Scriptures , Heauen , Hell , God , Diuell , nor this great iudgement day ? but experience shall teach such fooles , who in the meane time might learne so much of the Diuell himselfe ( but that God hath giuen them into his hand to bee led by his will ) to tremble at the remembrance of this dreadfull day ; and let all that loue the Lord shake off securitie , and stand in awe , and feare with another feare : let their hearts bee smitten with a reuerent feare , that this day ouertake them not vnawares . Vers. 7. Euen as Sodome and Gomorrha , and the cities about them , which , in like manner as they did , committed , and followed strange flesh , are set foorth for an example , and suffer the vengeance of eternall fire . IN this verse is laid downe the third and last example , proouing the first part of the former reason , and it is the first part of a similitude . The words [ Euen as ] signifying that the holy Ghost here instituteth a comparison , the former part or proposition whereof is in this verse , and the reddition or second part in the two next following . In the example consider three things : first , the people who were destroyed . Secondly , the sin for which they were destroyed . Thirdly , the destruction or punishment it selfe . First , the people destroyed were Sodome and Gomorrha , and the rest of the cities about them ; which cities are named , Deut. 29.23 . Admah and Z●b●im : the reason of whose destruction is noted by the Apostle ; because they followed the sinnes of Sodome and Gomorrha : They sinned in like manner ; so as they being found in the same sinnes , they were wrapped vp in the same iudgements . Here first marke that the holie Ghost mentioneth not the persons who were destroyed , but their Cities , to signifie an vniuersal destructiō , an vtter ruine , and a total ouerthrow of thē ; the which heaping vp of so many words , expressing the same thing , giueth vs likewise to vnderstand that place in 2. Pet. 2.6 . he turned their cities into ashes , condemned them , and ouerthrew them . Whence we may note that there is a difference betweene the people of God , & those who will not be obedient to his word , these meet with vtter destruction . Gods people may be destroyed indeed , but not vtterly : for we must alwaies beleeue the Catholike Church vpon earth . Elias in his time could not behold it ; but yet there were 7000. reserued from that general apostasie of those daies . When the Lord visiteth his owne house in iudgement , his manner is to leaue some remnants whom he saueth , lest their destruction should be like this of Sodome and Gomorrha . So Isaiah acknowledgeth : Except the Lord of hostes had reserued vnto vs euen a small remnant , wee had been like to Sodome and the people of Gomorrha . Vse . This may teach vs true humility in regard of our own deseruings , and true thankfulnes in regard of Gods gratious dealing with vs : both of which must be often acknowleged of euery member of the Church , and euery man must confesse and say with the Church , Lam. 3. It is the Lords mercies that wee are not vtterly consumed . Secondly , in these people obserue the iustice of God , and his seuerity in such an vniuersall destruction , sparing none , but destroying euen the children with the parents , who sinned not in following strange flesh as their fathers did , which maketh this a strange and vnsearchable iudgement : whence the Atheists condemne these bookes of Moses ( whence this iudgement is fetched ) as attributing to God crueltie , and iustifying in him iniustice . But herein to cleere the iust proceeding of the most righteous God , we are to know , first , that the childe is Gods creature , and the life of it is Gods ( hee being the Lorde of life ) so as hee may take it away when he pleaseth , hauing power to doe with his owne as hee will. Secondly , children are part● of the parents , and therefore the Lorde may iustly infold them in the punishment of their fathers sinne , to manifest his greater detestation of it . Thirdly , children are borne in originall sinne , and therefore God may iustly inroll them with their parents , not onely in temporall punishments , but in euerlasting condemnation also . Thirdly , in this people who are made examples , note that as wicked a people as these haue had mercie offered them . Isai. 1.10 . The Prophet calles the Iewes Princes , the Princes of Sodome , and their people the people of Gomorrha , that is ; such Princes and people as matched Sodome and Gomorrha themselues in wickednes ; and yet hee inuiteth them vnto repent●nce , with proffer of mercie and promise of pardon : yea though their sins were as red as scarlet , he would then make them white as snow , vers . 18. Whence we may learne , that the mercie of God euery way matcheth his iustice ; in iustice he ouerthroweth Sodome and Gomorrha , and in mercie saueth those who were euery whit as wicked as they , his free grace bringeth those to heauen , who by their sinne equalled themselues to those whom his iustice had detruded into hell . Yea it offereth and giueth repentance to them which are holden in the snare of the diuell , and ruled at his will , 2. Tim. 2.25 . Manasseh himselfe who broke off his couenant with God , by making league with the Diuell , found mercie with God vpon his repentance . Vse . Let not the greatnes of our sinnes dismay vs from seeking the Lord , thy sinnes are not aboue the sinnes of Sodome and Gomorrha , for which mercie hath been obtained ; vse thou also meanes to turne vnto God and there is mercie in store : but see thou abuse not this mercie vnto sinne . Fourthly , note that in the same time this people of Sodome and Gomorrha was destroyed , Lot escaped , though he was in Sodom : for at the time of the execution the Angell led him out from among them , and not before . Which teacheth , that although the Lord seeme sometime to neglect his deare seruants , and leaue them in tribulation : yet the instant time of their necessitie sheweth his gratious and seasonable regard and remembrance of them . The Israelites had a promise , that after foure hundred and thirtie yeeres they should be deliuered from their bondage in Egypt : which promise the Lord was not vnmindfull of , neither for the substance nor circumstance of time ; for in the very same night that the time was expired , their deliuerance was wrought according to the promise . Our dutie hence is to learne in the middest of our afflictions , with quiet hearts to rest and relie our selues vpon God , waiting his time wherein hee will come in mercie vnto vs. Fifthly , note that with this people of Sodom and Gomorrha , the other Cities Admah and Zeboim , because they followed their sinnes were likewise destroyed . Where we learne to auoide the wicked manners and fashions of the world , not imitating these lesser Cities , which imitated the greater in their wicked manners ; but on the contrarie , follow the example of Dauid , in shedding riuers of teares when hee beheld men not keeping the lawes of God. Wee should not with drie eyes behold mens impieties : ye● for this end our hearts should be like vnto Lots ; when wee see the sinnes of our people breake out as the sinnes of Sodom and Gomorrha , our righteous hearts should be vexed within vs in the daily seeing and ●●aring of such vncleannes . So much of the people punished . Now followeth the second point in the example : namely , the sinnes for which Sodom and Gomorrha were destroyed , in these words : They committed fornication , and followed strange flesh . First , they committed fornication . Secondly , they committed sinnes against nature it selfe , following strange flesh . To vnderstand the vilenes of these sinnes consider two things : first , the cause and occasion of them : and that was abundance of prosperitie , and plentifulnes of Gods blessings . For Sodom was as a Garden of God , enriched with varietie of profits and pleasures : this caused Lot to chuse Sodom to dwell in . This ground nourished foure bitter rootes , from which these sinnes of fornication and following strange flesh did spring , reckoned , vp by Ezechiel , chap. 16.49 . The sins of thy sister Sodom were first Pride , by reason of prosperitie . Secondly , fulnes of bread : that is , they gaue themselues to eating and drinking excessiuely : for so saith Luk. 17.28 . Thirdly , Idlenes , which was the daughter of their securitie . Fourthly , Vnmercifulnes , and contempt of the poore : and these must needs nourish all sinnes of vncleannes : vnto which adde a fifth sinne , mentioned Gen. 19.9 . and 14. that is , contempt of heauenlie admonition and instruction ; for they scorned Lot while hee warned them of their danger . The second thing in their sinne is the measure of it . They sinned in like manner , &c. The originall signifieth and implieth not onely a bare committing of sin , but a giuing of themselues ouer to commit their filthie lusts , and that impudently and shamelesly : which the Prophet Esay noted also chap. 3.9 . They declare their sins at Sodom , they hide them not : shewing that they were past all shame in these most shamefull sinnes . Yea they boasted and gloried in them : both which may be gathered in Genesis 19. ● . and 9. Doctr. 1. By these sins we are taught to take a view of the sinnes of these last times vnto which that of Ezechiel vnto Ierusalem may bee properly applied : Thou hast iustified thy Sisters ( namely Samaria and Sodom ) in all their abominations . So these last times iustifie Sodome in her abominations , which I prooue thus : First ▪ the Church of Rome is that Sodome wherein the two Prophets were slaine , Reuel . 11.8 . It is there so called because it matcheth Sodom in her sinnes , in that it teacheth the sins of Sodom , in making lawes to inhibite lawfull mariage in sundry sorts of men ▪ to tole●ate fornication , and such filthinesse ; yea not onely by the Scriptures , but , in many other sundrie ancient , and some of their owne recordes , it is manifest that Rome is a Sodome . Whence wee see not onely the dutie of euery Lot , and righteous person , namely to hasten out of her , but also the end and destruction that abideth her , to be euerlasting 〈◊〉 ▪ Secondly , againe in these times i● must bee verified , and is also , which was applied by Christ vnto them of his age , Luk. ●7 . 28 . It is in these latter times as it was in the daies of Lot , men eate and drinke , buy and sell , marrie , and giue in marriage , and thinke of nothing ; and 〈◊〉 the wonderfull 〈◊〉 of many 〈…〉 that many 〈◊〉 in the midst of the Church herein may match , if not exceede euen Sodom & Gomorrha themselues . Thirdly ▪ whoso●uer ( saith Christ ) shall not beleeue and obey the doctrine of the Gospell , it shall be easier for Sodome and Gomorrha in the day of iudgement , than for them . Which sentence might moue most men to tremble , who whilest they take themselues freed from Sodomes sins ▪ fornication ▪ and following strange flesh , they nourish a sinne within them , which maketh them as farre off their saluation as Sodom it selfe is , and that is the not receiuing of the Gospell as they ought : most men content themselues to liue ciuilly , and out of danger of humane lawes ; but as for the doctrine of religion , and yet much more the power and life of it , it lieth horribly neglected . But Sodom it selfe shall bee saued before such men . Doct. 2. In that fornication and following strange flesh are the sinnes of Sodom ; wee are taught to auoide this sinne of fornication and al sinnes of vncleannes . For first , the heauie curse of God is passed not only against Sodom and Gomorrha for th●se sinnes ; but wh●●esoeuer they be found they be sins that burne to destruction , Iob. 3● . 22 . they set families on fire , and deuoure them vtterly , waste and consume them . Againe , no fornicators , adulterers , wantons , b●gga●ers , shall euen be admitted into the kingdome of heauen : and in verse 13. the same Apostle propoundeth sixe reasons why we should flie fornication : first , our bodies are the Lords , and must be seruiceable vnto him . Secondly , wee looke they should be raised to glorie in the last day , and therefore wee must in the meane time keepe them honorable . Thirdly , they are the mēbers of Christ , we may not th●n make them the member● of an 〈◊〉 . Fourthly , whereas all other sinnes are without the body , this directly is against the body . Fifthly , the body is the 〈◊〉 of the holy Ghost , and th●se sinnes make it the Diuels 〈◊〉 and 〈◊〉 . Sixthly , our bodies are bought with a price , and it is sacriledge 〈…〉 glorifie God in the body as well 〈…〉 soule , 〈◊〉 both are alike his . Now if any man 〈◊〉 solicited by temptation vnto 〈◊〉 , and would know how 〈◊〉 might ouermaster them , hee must begin with his heart , and obteine and reteine within it the feare of God , which onely is able to ouerrule him . This grace alone preserued Ioseph , being daily inticed by Po●iphars wife . How should I doe this wickednes and sin against God ? Gen. 39.9 . The third point in this example is the punishment it selfe ▪ in which three things may bee noted : first , the matter of it ; they suffered the punishment of eternall fire : by fire , we must not vnderstand our fire , no● such materiall and bodily fire as ours is , but an eternall fire : that is , the endlesse and comfortlesse apprehension of Gods wrath for sinne eternally burning , that is , alwaies terribly tormenting the sinner , called fire , because as burning of fire is the most horrible and sensible torment vnto nature , so much more terrible is this torment ▪ which elsewhere is called by other names , as the worme that neuer dieth , &c. Where in the fearefulnes of the punishment marke the grieuousnes of this sinne : it were therefore to bee wished that whoredome might bee punished with death . The theefe doth not more , if so much harme against families and Common-wealths , as sinners of this kinde and qualitie . The second thing is the 〈◊〉 of their punishment , 〈◊〉 when they gaue themselues wholie to fornication , & were come to the height in their sins . Where note , that though the Lord be slow to wrath , yet hee recompenseth that slownes with the heauines of it when hee commeth ; seeing ▪ he commeth not till he must needs , and that is not till sin bee at the height and most of necessitie bee taken downe : as appeareth in those foure hundred yeres allotted for the filling vp of the Amorites sinnes . Let vs then beware of abusing Gods patience , by adding to our sinnes ; for then he is adding vnto , and heaping his iudgements , and wee shall finde that though he come slowly , yet he will strike surely , if we giue not 〈◊〉 a stroke to our sinnes by repentance , as in 〈…〉 his iudgements may bee preuerned . The third thing noted here is the vse of this punishment ; namely , 〈…〉 they 〈…〉 an example to the whole world . Which 〈…〉 that 〈…〉 so 〈…〉 all 〈…〉 of the son 〈…〉 for God teacheth not ●nely 〈◊〉 by his word 〈…〉 of it , but really also by his workes in the execution of his iudgements . Iob saith that God speaketh to men once or twice , therein teaching that corrections are the speeches of God in mens 〈◊〉 so as no person or people can go cleere away with that plea , that they wanted all meanes of instruction , seeing the whole earth is filled with the iudgements of God. Vers. 8. Likewise notwithstanding these dreamers also defile the flesh , and despise gouernment , and speake euill of them that are in authoritie . NOw the Apostle commeth to the proofe of the second part of the former reason : namely , that these seducers are they which take libertie to 〈◊〉 : and therefore they shall be destroyed . This is prooued in this , and some verses following , by a particular rehearsall of certaine sinnes apparant in these men . In this verse three things are offered to be considered of vs : first , the 〈◊〉 downe of two vices vnto which these men were addicted : first , they 〈…〉 flesh : secondly , they despise gouernment . Secondly , the fountaine of these and other their sins in this word 〈◊〉 . Thirdly , the manner of their sinnes in these two words ; Likewise notwithstanding ; namely in two things : first , as Sodome and Gomorrha sinned , so ●●ned these likewise , no otherwise than they . Secondly , they did not only sinne as they of Sodome did ▪ but notwithstanding they knew what had befallen Sodom and Gomorrha , they not being afraide of these iudgements rush into these sinnes : and hereby they are conuinced to bee dreamers , seeing they sleepe securely in the middest of such iudgements . In handling the words wee will first speak of the fountain , because it is first in nature , and then secondly of their sinnes flowing from thence . The origin●ll of these sinnes is that they are dreamers ; which worde leadeth vs to a double cause of them : first , that they are sleepers made 〈◊〉 with sleepe ▪ and secondly , in this sleepe of theirs they are deluded with dreames ▪ We are then to vnderstand first what th●● sleepe is : and in the next p●●ce , what bee the dreame● which in 〈◊〉 sleepe 〈◊〉 them . This sleepe is not that naturall sleepe which oppresseth the bodie ; but a spirituall sleepe , like vnto that in diuers things going ouer the soule , binding vp the faculties of the same , and bringing a heauines or deadnes rather into all the powers of man ; so far forth as they ought to be mouing in spiritual actions and affaires . It causeth the mind neuer to thinke seriously of God or a mans owne estate : the conscience neuer or seldom to accuse for sinne committed : the will neuer or seldome to will that which is truly good : the affections neuer or seldome to be mooued at Gods word or workes . Thus it goeth ouer the whole soule , and casteth it in a dead sleepe , so as it is altogether vnfit to goe about the actions of an heauenly life . Example hereof we haue in the old world , they eat and dranke , &c. and knew nothing till the flood came : they dreamed continually of many other things , but neuer of their owne destruction . Diues also was cast on such a sleepe ; he f●red deliciously euery day , hee neuer thought of heauen , for he was neuer to come there ; nor of hell fire till he felt the flame . This spirituall sleep is three-fold● first , the naturall sleepe of heart by which euery one is ouertaken ; so as by nature no man can so much as moue himselfe to the least good , till God awake him , and say to him , Awake thou that sleepest , and stand vp from the dead . The second sleepe is a slumber , and indeed the remainders of this naturall sleepe in the children of God , being awakened out of their dead sleepe ; for euen they are ouertaken often with a spirituall slumber , by reason of remainders of sin in them . So the spouse acknowledgeth Cant. 5.2 . I sleep , but my heart waketh . The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne , when as the heart is made past feeling , and altogether senselesse through continuance in sinne , Ephes. 4.19 . This last kind is that which is attributed here to these deceiuers , for so the word [ notwithstanding ] importeth : for although they knew the iudgements of God against sinne , yet they are senselesse and carelesse in the middest of them . Now in the next place let vs see what these dreames are here spoken of , and they bee nothing else , but wicked , carnall , and vaine imaginations , arising from an impure heart , and conceiued in a corrupted mind , which in the end deceiue and delude men no otherwise than a dreame , which while a man sleepeth seemeth to haue some truth in it , but as soone as one awaketh it vanisheth away , and indeed hath in it nothing lesse . An example whereof wee haue in the rich man , Luk. 12.19 . who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres : when that night his soule was taken away . The Angell of the Church of Laodices dreamed ▪ that hee was rich , encreased with wealth , and stood in need of nothing ; whereas hee knew not that hee was blinde , poore , miserable , and naked , Reue. 3.17 . So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane ; but it was but a meere dreame , for the other departed away iustified . Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell , so few forsake their sinnes and turne vnto God , and that is because men are dreamers , being cast and lulled asleepe in their sinnes , and therein deluded with many false imaginations which draw them from God. As first , some pleade that they were neuer booke learned , they could neuer write nor reade , therefore they must be excused in their ignorance , as not being bound to know the word of God ; they need not frequent so many sermons , or if they doe , they are not greatly to care to carrie them away . Secondly , others dreame that because they haue liued thus long , and yet had neuer any such crosse , as they see befall others , therfore they are most happie men , and God loueth them ; they finde the blessing of God vpon them in euery thing , and therefore they serue God well enough , or so much as serueth their turne . Thirdly , others haue learning and knowledge , and begin to dreame that therefore they want nothing , they blesse themselues in their naked knowledge , and neuer haue care in their hearts to receiue Christ. Fourthly , others are prophane , and dreame that the Master will not come yet ; God will not yet call them , they shall haue time enough to repent in ; for they craue but one houre on their death-beds , and that shal they haue ; in the meane time they giue themselues ouer to riot and excesse , neuer regarding though all the world crie shame vpon them , vntill their Master take them vnawares . Lastly , it is a common dreame amongst men that the promise of life eternal is but a dreame , and so many make but a dreame of the whole word of God , and all religion : that looke as Sarah did not so much regard the promise as she ought to haue done , because she tooke it for a dreame , and made a matter of laughter of it , Gen. 18.12 . and as those who were reduced from the captiuity of Babylon , entertained the promise of their returne but as a dreame , by their own confession , Psal. 126. and Peter whē he was deliuered by the Angel out of prison , could not bee perswaded that it was so , but that he had seene a vision , or dreamed a dreame , Act. 12.9 . Euen so , men hold the doctrine of the Gospell but as a dreame , seeing they can hold it in opinion , but neuer endeuour to reforme their liues by it : but such dreames disappoint men commonly of saluation ; which while men bring to the hearing of the word , it is no marueile if we haue such iust cause of complaint for want of profiting vnder it , as appeareth euery where at this day . The most powerfull Ministrie shall little preuaile , so long as men come with their hearts ful fraught with their carnall imaginations , and with such heauines of spirit . Secondly ▪ in that these dreames are made the causes of all sinnes , we are taught to learne the lesson of the Apostle , Ephes. 5.14 . Awake thou that sleepest , and stand vp from the dead . And 1. Thess. 5.6 . Let vs not sleepe as others doe : which that wee may doe , consider first the reasons , and meanes which may bee effectuall to awaken vs : and secondly , the notes to know when wee are wakened . For the former , consider first the infinite iustice and wrath of God against the least sin , which made the Apostle say , It is a fearfull thing to fall into the hands of God. Secondly , the greatnes of our sinnes , and the number which is like the sand vpon the sea shore . Thirdly , the vncertaintie of the day & houre of our death , which as it leaueth vs , so shall the last iudgement finde vs. Fourthly , our vow in Baptisme ; wherein we promise to forsake the Diuell ▪ and all our owne lusts . Fifthly , Christs passion and his bloodie sweate , not for his owne , but our sinnes , which made him crie : My God , my God , why hast thou forsaken mee ? Sixthly , that the night is past , and it is n●w day , the sunne is vp , euen the sunne of Righteousnes is risen vpon vs ; and therefore we are to be raised out of our sleepe , and walke as children of the light , Rom. 13.12.13 . Secondly , if a man would know whether he begin to be awakened , let him obserue whether his heart haue begun to moue in spirituall actions or no. For that bodie is wakened out of bodily sleepe , which can moue it selfe in bodily actions . Quest. When doth the heart begin thus to mooue it selfe , and how shall I know it ? Answ. When thou beginnest to turne thy eyes inwardly into thy selfe , and canst finde , and espie the priuie corruptions which lurke within thee . Secondly , when thou art inwardly and heartily displeased with thy selfe , and grieued for thy sins . Thirdly , when thou canst humbly and heartily sue to God for pardon , and canst hunger and thirst after Christ and his merits aboue all earthly things . Fourthly , when thou beginnest to endeuour to doe the will of God , and please him in all things ; then assure thy selfe thou art wakened out of thy sleepe of sinne , and not before . Thirdly , if dreaming be the fountain of all sinne , we must learne the contrary vertue , namely , that being once awakened , wee striue to watch and be sober , 1. Thess. 5.6 . For the practise of which dutie these rules are to be marked ▪ first , wee must daily and diligently obserue our selues , our hearts , and sinnes ; and seeing what sinnes wee are most prone vnto , there must wee double our care and watchfulnes : for otherwise where we are weakest Satan soonest maketh a breach , for there he makes his greatest assaults . Secondly , we must daily looke for an euill day , so as wee forecast euery day to endure the worst that it can bring foorth against vs and our profession : out of which forecast in vaine shal any man purpose to keepe faith and a good conscience . Wee may not crie peace , peace ; for then commonly sudden desolation commeth vpon vs. Thirdly , wee must esteeme of euerie day as our last day , that so wee may be 〈…〉 did , of which wee haue spoken in the seuenth verse , and therefore passe this sinne ouer without further handling . Onely let this one thing bee here remembred , that seeing it is a sinne of Sodome to defile the bodie with the sinnes of the seuenth Commandement , our dutie is to reserue within vs that speciall care whereby our bodies may bee preserued in holines and honour ▪ 2. Thess. 4.3.4 . This is the will of God ▪ The bodie must be giuen vp as an holy sacrifice to God , else it shall not be acceptable , Rom. 12.1 . Wouldest thou haue thy bodie rise vp vnto glorie and fellowship with God and Christ at the last day ? then let thy ●are bee to lay it downe in the grant in honour , by preseruing i● a pure member of Christ : for without holinesse , no man shall euer see God , that is , haue fellowship with him being a most holy and cha●● spirit : yea the contrarie things ought not to be named in the Church of God , Eph. 5.5 . The second sinne followeth , in these words ; 〈◊〉 despise gouernment , and speake 〈…〉 . ] In which words 〈…〉 〈◊〉 refuse and put away , yea and so 〈◊〉 as they can put downe all Lordship , gouernment , ciuill power and dominion . Secondly , in their practise 〈…〉 . First , in their iudge●●●● they put downe gouernment , by ●eaching ( for otherwise they could not ) and maintaining that after men were conuerted to the faith , being now become Christians and beleeuers , they were no longer to be vnder Magistracie or authoritie ; but their neckes were to be eased from that yoke : and this errour was dangerously sowne by the malitious m●n in the Primitiue Church , and called some trouble and labour vpon the Apostles themselues in their 〈◊〉 ; as appeareth 1. Cor. 7.11 . where the Apostle answereth this case , which seruants themselues were hold to call in question being conuerted . Art thou called a seruant ▪ care not for it . So Titus 3.1 . Put them in remembrance that they be subiect to principalities and powers . So as it 〈◊〉 a lesson not well learned in those first ages of the Gospell . This was the iudgement and opinion of the false Teachers , which euen the word [ despise ] implieth & presupposeth . Now whereas some might say , that they must needs ( will they ●ill they ) be vnder authority : for Rulers and Princes would and did keepe them vnder : The Apostle addeth , [ and speake euill &c. ] that is , although they cannot shake off gouernment so easily as they would , yet they can easily manifest their malice against it , in reuiling them that are in authoritie . First then we are to speake of their doctrine , and then of their practise . In the former consider three things : first , what is this rule or gouernment which they despise : secondly , vpon what ground refuse they to be vnder authoritie : thirdly , vpon what ground doth Iude condemne them for this refusall . First , to know what this authoritie is , we must distinguish all gouernment into diuine and humane : The Apostle Peter acknowledgeth this distinction , 1. Pet. 2.13 , Submit your selues to euery humane ordinance . Diuine gouernment is the absolute power of God , whereby he maketh lawes to binde the conscience , and that vnder paine of life and death eternall . This is the power of all the Trinitie ; but the administration of it is giuen to the Sonne . This power is not here meant ; for had they denied this , they could not haue carried a face or shew of Christians . The other ( which here is vnderstood ) is humane or ciuill rule and dominion , whereby man is set ouer man : which may be thus described : Ciuill gouernment is a state of superioritie , consisting in the power of commanding , and in the power of the sword for the common good of mankinde . That it is a state of superioritie , appeareth Rom. 13.1 . Let euery soule be subiect to the higher power . Further , I say it consisteth in a double power : first of commanding ▪ that is , of making edict● and lawes , of calling and conuenting . Secondly of the Sword , and that in foure things : first , in arresting : secondly , imprisoning : thirdly , putting to death ; fourthly , making warre in way of protection or otherwise . This second power , namely of the Sword , is added ▪ first , to put a difference betweene the authoritie of the Magistracie and Ministrie : which difference standeth in three things : first , the Magistracie hath a power in it selfe , whereby the Ciuill Magistrate may commaund in his own name . The Ministrie hath power onely to pronounce what God commandeth , and that in his name . Secondly , the authoritie of the Ciuill Magistrate is in himselfe ; the authoritie of the Minister not in himselfe but in Christ ; so as the Ciuill Magistrate may command obedience to himselfe , but the Minister commandeth it to God. Thirdly , the Ciuill gouernment hath an absolute power to compell , and enforce the outward man ; but the Ministrie hath power only to counsell , perswade , exhort . Secondly , this power of the Sword is added to distinguish it from all priuate power , as in Schooles , families , which haue a power of commanding , but not of the Sword. Lastly , I adde for the common good of mankind , Rom. 13.4 . The Magistrate is the minister of God , for thy wealth , that is , procuring the welfare of soule and body : which standeth in two things : first , true Religion : secondly , ciuill iustice ; both which are by Magistracie maintained . It may be here demanded ▪ 〈…〉 Church appeareth , in that the 〈…〉 preparation and performance of the same , 2. Chron. 35. and 〈…〉 here two differences in this authoritie must be marked . First , that ciuill 〈◊〉 doth not after the same 〈◊〉 order causes ecclesiasticall as 〈…〉 in ciuill causes is ord●●th all , and 〈◊〉 all likewise ; but in ecclesiasticall it hath power to order all , but not 〈◊〉 execute them . The Magistrate indeed ordereth and prescribeth in all , but the Minister is ●e that executeth in ecclesiasticall causes . Secondly ▪ that ciuill authoritie hath power ouer all the things of men , but not ouer the things of 〈◊〉 ▪ as the Wo●d and Sacrament● , faith , conscience , the graces of God in 〈◊〉 Ci●ill power hath no rule ouer these ; concerning which Christ comm●nded to giue vnto God the things of God and vnto Caesar Caesars . Secondly , this authoritie extendeth it selfe to all persons as well Ecclesiasticall as Ciuill , but so , as it stretcheth onely vnto the 〈◊〉 man , to the bodie , life , 〈◊〉 ▪ and outward things , but not to the soule and conscience , of which God is the onely Lord and gouernour . 〈…〉 asked what are the kinds of this power ▪ I answere , it is of three sort● : first , in one person man or woman , which is a Monarchie : secondly in moe , when the gouernment is in a few states and 〈◊〉 ▪ thirdly , in the bodie of the people , which is a popular gouernment by one of these three is euery Common-wealth gouerned . These are the Gouernment● despised by these seducers . The second point followeth , 〈◊〉 vpon what grounds they despised gouernment ? Ans. Their grounds may be knowne by the Heretikes of th●● time the Anabaptists , who are giuen vp to the same 〈◊〉 ; and they 〈◊〉 be 〈◊〉 to these foure heads : First , subiection ( say they ) came in with sinne ; and therefore Christ hauing taken away sinne , hath taken away subiection also . The former part they prooue out of Gen. 1.26 . Man in innocencie was to rule ouer the fish of the sea , the fowles of heauen , ouer the beasts , the earth , and all creeping things ; but not ouer man : but after the fall Eue is put vnder subiection to Adam , Genes . 3. Ans. There bee two kindes of subiection : the first Seruile , the second Ciuill . The former is the subiection of a slaue or vassall , who is onely to seeke the proper good of his Lord and Master . The latter whereby one man is subiect to another for the common good . The former came in by sinne : the latter was before sinne in innocencie . Eue was subiect to Adam in innocencie : thus the Apostle reasoneth 1. Tim. 2.12 . Let the woman be subiect to the man : for she was taken out of the man. Againe , in innocencie it was said , Increase and multiplie ; and therefore in the light of nature is a plaine distinction betweene the father and sonne , and an inequalitie . The first place is misalleaged Genes . ● . 26 . because it was spoken not of man alone , but of all mankinde , euen women as well as men ; who haue also dominion giuen ouer the vnreasonable creatures . As for the second place , Gen. 3.15 . He shall rule , and thou shalt be subiect . It is not spoken because the ordinance of God simply considered in it selfe was not before the fall : but because now the subiection was ioyned with feare , griefe , and sorrow , which it wanted in innocencie : for then it was a pleasure , and this makes subiection a curse in some respect ; but is not so ( no not since the fall ) in it selfe considered . Secondly , they reason thus : Euery beleeuer is in the kingdom of heauen , euen in this life : Now in heauen there is no King but God ; and therefore no beleeuer is to bee subiect to any but God and Christ. Ans. There bee two kindes of gouernments vpon earth ; one is spirituall and inward , this is the kingdome of heauen and of Christ within man , standing in peace of conscience and ioy in the holy Ghost : in regard of which regiment of Christ , there is no distinction of persons , no difference of bond or free , Master , seruant , father , sonne ; but all are one in Christ. The other is a ciuill regiment , wherein orders and distinctions of men must be maintained ; as some must bee Princes , some subiects , some fathers , some children , some Masters , some seruants . Whence it is that euery man susteines vpon him two persons : and is to be considered first as a beleeuer , and as a member of the kingdome of Christ : thus is he equall to any beleeuer , and any beleeuer equall to him . Secondly , as a member of the Common-wealth wherein he liueth ; thus he is either a superiour or inferiour . Their reason were somewhat , if euery beleeuer were onely in the kingdome of heauen : but euery of them liuing here in earth is also a member of some Common-wealth . Thirdly , Ciuill gouernment is full of crueltie , which hauing the power of the sword destroyeth the bodies and soules of offenders , in not giuing them time of repentance : and therefore is intolerable among Christians . Ans. Moses and the Leuites by Gods commandement flew 3000. of the Israelites for worshipping their golden Calfe , and neuer gaue them space to repent . Secondly , the malefactor that is not moued to repentance at the sentence of present death , there is little hope that euer hee would repent after if hee had longer time . Thirdly , Gods wisedome and commaundement must take place of mans reason ; he commaundeth that the Malefactor should die , and thereby that the euill be taken away ; better it is that one should bee destroied than an vnitie ; better that one bee remoued , than a multitude by the contagion of his example infected . Fourthly , they plead liberty by some places and testimonies of Scripture : Gal. 5.1 . Stand fast in the libertie wherein Christ hath set you free . Ans. The libertie which Christ hath procured vs is libertie of conscience , freedome from the power of sin , Satan , death , hell , and condemnation ; and therefore spirituall : but not from temporall and ciuill subiection . Ob. Rom. 13.8 . Owe nothing to any man but loue : therefore not obedience . Ans. There bee two kindes of debt : first , a ciuill debt , occasioned by contract and bargaining between man and man : the second is a debt to which we are bound by Gods law and couenant ; the place is meant of the former , so far as it lies in our power : but wee are bound still to obedience and subiection by the latter . Ob. Matth. 17.26 . The Kings sonnes are free from tribute ; and therefore from subiection . Ans. Christ speaketh that of himselfe , who by his birth was heire to the Crowne and kingdome of the Iews : and therefore by right was to pay none ; neither did but for auoiding of offence : what is this to free other men from obedience to the Magistrate ? Obiect . 1. Cor. 7. Ye are bought with a price , be ye not the seruants of men . Ans. The meaning is , that seruants should not subiect themselues to men as to absolute Lords ; for wee must doe seruice one to another for Gods sake ; and not onely for God but in God. Ob. Beleeuers are gouerned by the spirit of God , and so are able to gouerne themselues euery way , and need not any gouernment of man. Ans. One thing it is what wee doe , another what wee ought to doe : we ought indeede so to liue , as not to need gouernours , but we doe not ; yea and if beleeuers could , yet were the reason naught , for the Church containes as well bad as good ; hypocrites as well as sincere Christians ; and therefore the best Churches neede Magistracie for the punishment of the euill doers , and the praise of them that doe well . Yea the Church lying open to the malice of Satan and the wicked , standeth euer in neede of Magistracie to protect it by force and warre , or otherwise . The third generall point is ; vpon what ground doth the Apostle here blame and condemne these seducers for despising ciuill gouernment ? Ans. The ground is , because it is a solemne ordinance of God ; called therefore by Peter a creation or creature , which bindeth euery soule vnto subiection to the higher power , Rom. 13.1 . and that for conscience sake , which respecteth not so much the rule it selfe as Gods commandement , subiecting not only ciuill but all ecclesiasticall persons thereunto . Christ himselfe taking vpon him mans nature , was subiect vnto authoritie , submitting himselfe vnto Caiphas , and Pilate , yea to apprehension , arraignment , condemnation , and execution , Matth. 26. Paul himselfe whose Apostolicall authoritie and spiritual weapons , were able to bring downe euerie opposition : yet acknowledged that he must be iudged by Caesar , Act. 25.11 . Ob. Ierem. 1.10 . I set thee ouer nations and kingdoms to plant and pluck vp : the Prophets therefore and their successors are not to be subiect vnto ciuill Magistracie . An. The Prophet is set ouer nations & kingdomes , not to gouerne by the ciuil sword , but the sword of the Spirit in his mouth ; and he is to plant and plucke vp kingdomes no otherwise , than by declaring that God would plant or pluck them vp . Ob. Esay 60.10 . Kings shall come and serue the Church in the new Testament ; and therefore the Church is not to be subiect vnto Princes , but they vnto it . Ans. In the Church are two things : first , the persons of men : secondly the things of God. Now Kings are subiect to the Church ; but how ? not to the persons of beleeuers , but to the things of God , namely the Word , Sacraments , faith , &c. Obiect . Kings and Magistrates are as sheepe ; Ministers are Pastors and shepheards : therefore they are vnder the Ministers , as the flocks vnder the shepheards . Ans. In the Prophets , Pastors , and Ministers , consider two things : first their persons : secondly , their ministerie . In regard of their persons all of them are subiect to their owne Princes , and that for conscience sake : but in regard of their Ministerie , Princes and Magistrates are to bee subiect thereunto , as wherein the Word is taught and Sacraments administred : euen as a meane man being a Sergeant , may arrest a Baron , Earle , or Duke , who may not resist him , because hee commeth with the Princes authoritie , vnto which he must yeeld himselfe , though not vnto the person of the Sergeant : so must Magistrates to the Ministers comming not in their owne , but in the name of God. For this also must be marked , that Magistrates are not simply subiects to the Ministerie , but so farre as the word is rightly taught , and Sacraments du●ie administred : for else they haue power either to reforme , or depose such Ministers as shall faile in their administration : for euen in this regard themselues are shepheards . As Isai. 44.1 . Cyrus is called a shepheard , though otherwise he be a sheepe , so far as he is truly taught and directed by the Minister . So much of the ground . Vse . By this doctrine we may discouer the wickednes and horrible rebellion of sundrie persons in this age . First of the Bishop of Rome that most ancient Rebell , who hath for many hundred yeeres taken vpon him an vsurped supremacie ouer all ciuill gouernment in the earth ; which is the highest rebellion which euer the world hath heard of , seeing there is not a soule which must not bee subiect to the higher power . Ob. Yea but that place is meant of those that are to be subiect , but the Popes themselues are exempted . Ans. But besides that the text commandeth euery soule to bee subiect , it is made a note of Antichrist , to exalt himselfe aboue God , and all that is called God ; that is , all Magistrates . Ob. But they alleage the example of Vzziah the King , 2. Chron. 26.20 . who taking vpon him presumptuously the office of the Priest , Azariah the Priest resisted him , cast him out of the temple , and deposed him from his kingdome . Ans. Azariah resisted the King not by force , or violence , but by word onely and admonition , whereby hee caused him to depart the Temple : neither did he depose him from his gouernment ; but being by God striken suddenly with a leprosie , he was by the law shut out from the companie and societie of men , and so disabled to gouerne ; although the right of it still belonged vnto him . Ob. They alleage likewise the example of Iehoiadah the high Priest , who deposed Queene Athaliah from her kingdome , and set vp yong Ioash to be King , 2. Chron. 23. therefore the Pope hath authoritie to depose Kings and Emperours . Answ. Iehoiadah the high Priest was next to the King in blood , 2. Chro. 22.11 . and was one of the states of the land ; who deposed her not alone , but by the common consent of all the states and Peeres of the land ; as chap. 23.1.2 . He indeede is chiefly named , because he was the chiefe of them in blood ; neither did he set vp Ioas , but helped to maintaine his ●ight , which was vsurped by Attaliah : in a word , he protected the right heire , but could not himselfe , nor did not dispose the kingdome vnto him . And of this kinde are all their allegations : which yeeld no patronage at all to that vsurped Papall authoritie , but euen the Pope himselfe ought to bee subiect to his Emperour , if hee would auoide his most iust title of a most vniust vsurper . Vse . 2. Hence also may be obserued that the exemptiō or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked , and a kinde of rebellion : and this is the condition of the whole Romane Clergie . Ob. They pleade that Kings and Princes of their bountie haue granted these priuiledges vnto them . Ans. The law of nature acknowledgeth a ciuill subiection : the law of God straitly enioyneth it , and no law of any man may offer violence , or derogate from either of these . Thirdly , the Pope vsurping a power to free subiects from their alleageance , and their oath of obedience , hath been for many hundred yeeres a most wicked instrument of rebellion , as the kingdomes of Europe haue had too wofull experience of . If here they say , the Pope may dispense with the lawes of kingdomes . I answere , were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces , ( which is grosse vsurpation ) yet with what face dare he challenge to dispense with the lawes of God and nature ? Fourthly , wee see hence what we are to esteeme of the Romane Religion : namely , as of a Religion to bee abhorred , as are these seducers themselues , because it is cleane contrarie to Christian Religion : which teacheth to feare God and honour the King : but the Romane Religion pretendeth to ●each men to feare God , but putteth downe the honour of the King : nay he that professeth that Religion , must sweare the flat contrarie to the Kings honour . Fifthly , wee are hence directed what to thinke of that oath of the supremacie vnto the Bishop of Rome , namely to be such a one as fighteth directly against the law of God and nature ; seeing it giueth all ecclesiasticall gouernment vnto the Pope , which belongeth properly to Kings and Princes in their seuerall dominions . Sixthly , if euery man must be subiect to the power of the Magistrate for conscience sake , then all wandring beggars and rogues , that passe from place to place , being vnder no certaine Magistracie or Ministrie , nor ioyning thēselues to any set societie in Church , or Common-wealth , are the plagues and banes of both , and are to bee taken as maine enemies of this ordinance of God : and seeing a most excellent law is prouided to restraine them , it is the part of euery good subiect or Christian to set themselues for the executing , strengthening and vpholding of the same . And speake euill of them which are in authoritie . ] In these words the Apostle sheweth how these false teachers pull down authoritie by their practise , as in the former they did by their iudgmēt : for when they cannot quite put downe all authoritie and Magistrates , they speake euill of them , and blaspheme those that exercise the same : that is ( as the word signifieth ) those that are in dignities and glories : for that is his meaning , when hee calleth Princes by the name of Glories . Here two things are to bee considered : first their sinne , [ speake euill ▪ ] secondly , the amplification of their sinne , partly in this verse , and partly in the next . The sin is mentioned and condemned in Exod. 22.28 . Thou shalt not speake euill of the Rulers of thy people . Eccles. 10. Curse not the King , no not in thy heart , for the birds of the ayre shall bewray it . Which sinne wee should be so farre from , as that wee should not receiue any accusation against any Elder , vnder two or three witnesses , 1. Timoth . 5 If we may not receiue slanders against Rulers , much lesse may we raise them . Vse . 1. See here as in a glasse the common sinne of these daies , wherein the common practise , yea and table talke of men is the censure of the doings of the Magistrate , and the doctrine of the Minister . Paul when he called Ananias a painted wall ; being reprooued , answered , that he knew him not to be the high Priest , for then he would not haue reproched him : that is , he acknowledged him not , but knew him rather to be an vsurper , which made him vse that boldnes . Secondly , if a man may not speake euill of a Ruler , then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate . Dauid knew that he was to succeed Saul in the kingdome , and that Saul sought his life daily , and yet his heart smote him when finding Saul at aduantage that he cut off but the lap of his garment , whereas he might haue as easily taken away his life ; the ground of his griefe was , because hee was the Lords annointed . Where take notice of the spirit that leadeth and ruleth those Romish vassals , who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones , who will not stoope vnto that Antichristian tyranny . Instruments of Satan they are , inflamed by Diabolicall furie ; fighting for their Babylon with the weapon of most monstrous and vnnaturall crueltie . Thirdly , we are on the contrarie taught hence to blesse our Magistrates , especially the Lords annointed ouer vs : as also other inferiour Magistrates ; who although their persons may bee meane , yet are vnder the supreame , as hee vnder God is a Steward and Deputie for our wealth . The Apostle Paul willeth that prayers be made for all men , but especially for Kings and Princes ; and those that are vnder them in authority , that we may lead a quiet and peaceable life in all godlinesse and honestie . Ieremy wisheth the people in captiuitie to pray for Nebuchadnezzar an Heathen King , that vnder him they might haue peace . Hence is that good order commended vnto vs , wherby in our publike prayers we make solemne mention of our lawfull Magistrates , testifying both our desire of their good , and our thankfulnes for their gouernment . Secondly , the amplification of their sinne standeth partly herein , that they speake euill of Dignities , Glories , Maiesties , that is , of those whom God hath adorned with these : in detracting and detaining from them their due honour . It may bee here asked , why doth the Holie Ghost call Magistrates by the names of glorie and dignitie ? Ans. For two causes : first , because the Lord hath set them in his owne roome and place , and accordingly honoureth them with titles befitting the same . Psal. 82.1 . God standeth in the assemblie of Gods , that is , of Magistrates ; called Gods , not onely because he hath set thē in his place ; but also because they haue receiued a particular charge and commandement , and therwith a power of executing his own iudgements amongst men vpon earth as his deputies . 2. Chro. 19.6 . They execute not the iudgements of man , but of the Lord. Secondly , these titles are giuen them , because the Lord doth vsually furnish them with worthie and peculiar gifts ( though not alwaies of sanctification ) yet of regiment and gouernment to bee answerable to their former designement , as of wisedome , courage , zeale , &c. 1. Sam. 10.9 . when Saul was made King , the Lord gaue him such princely gifts , as it is said , God gaue him another heart , his heart was changed in regard of other gifts than formerly he had : so when Dauid was annoynted King , and when Samuel had powred the horne of oyle vpon his head , it is said , 1. Sam. 16.13 . that the spirit of the Lord came vpon him , which furnished him with gifts and graces both of regeneration and regiment also . In like manner the Lord tooke of the spirit of Moses , and put it on the seuenty Elders , Numb . 11.17 . whereby they were furnished with gifts of gouernment , and enabled to beare rule ▪ and iudge iustly as Moses was : such titles therefore as these , are not ascribed vnto them without iust cause . Yea , how can they be fitlier called than Glories ? seeing there is no greater glorie in earth than to supplie Gods roome , and to bee enabled with gifts for the sufficient discharge of it . Hence learne , that it is lawfull for Princes to beare an outward pompe , in diet , buildings , costly apparell , and troopes of men , for they are dignities , and their dignitie being outward in regard of men , they may maintaine it by outward pompe , to procure more reuerence and awe of men thereunto . So Agrippa and Bernice came with great pompe and entred into the common hall : which pompe is not there discommended , but rather approued , as by the circumstances of the text appeareth . Secondly , Magistrates ought especially to honour God , because he especially honoureth them ; this must they doe by discountenancing and punishing vice , and by setting vp and maintaining true religion and vertue . Thirdly , being in Gods place they are to execute iustice , without corruption or partialitie , in the face and feare of God. 2. Chro. 9.7 . Seeing the iudgement is the Lords , let the feare of God bee vpon you , take heede and doe it . Deut. 1.17 . Ye shall haue no respect of persons in iudgement , but shall heare the small as well as the great : ye shall not feare the face of man , for the iudgement is Gods : and herein stands a great part of their glorie . Fourthly , we are in all lawfull things to yeeld free subiection and obedience vnto our Magistrates and gouernours , euen as vnto God himselfe , whose roome they are in ; which duty the child oweth also to his father , the seruant to his Master , because they also are set ouer them in Gods stead . Fifthly , hence also is it lawfull for vs to giue to Princes the titles of Maiestie and Grace , because it hath pleased the holy Ghost to ascribe them vnto them , and by their titles to commend their persons and places vnto vs ; yea and to furnish them with such gifts of Magistracie , as that they become not onely naked titles , but iust significations of the true honour which God hath graced them withall . Vers. 9. Yet Michael the Archangell when he stroue against the Diuell , and disputed about the bodie of Moses , durst not blame him with cursed speaking , but said : The Lord rebuke thee . IN this verse is laid downe another reason , amplifying their sin of these seducers , by a comparison from the greater to the lesse : and thus it standeth : Michael the Archangell durst not so much as raile on the Diuell himselfe , much lesse may these vpon Magistrates who are Gods : and consequently their sinne is hainous , who dare open their mouthes to reuile Princes and Magistrates . Here one question is mooued , namely : whence the Apostle had this historie of the disputation betweene Michael and the Diuell , concerning the bodie of Moses , seeing it is not to bee found in the Scriptures ? I answere , the substance of it is in the Scripture , although though not the circumstances . For in Deut. 34.6 . is said , that the Lord buried Moses , but no man knoweth of his sepulchre till this day . There is the ground of the historie : the other particular concerning the contention of the Archangell and the Diuell , wi●h this manner of rebuking , is not found in the old Testament . Quest. Where then had he this ? Ans. Either from some booke then extant among the Iewes , which is not now to bee found : or else from some tradition which passed amōg the Iewes from hand to hand , as many things did : as that 2. Timot. 3.8 . where the Apostle saith , that Iannes and Iambres withstood Moses ; the historie of which is not found in the old Testament . Hence the Papists conclude , that the word written is not sufficient and perfect in and of it selfe , vnlesse the vnwritten word be added vnto it , that is , that word which is giuen by tradition , both which ( say they ) make a perfect word , but neither is perfect or sufficient alone ; grounding their opinion hence , that Iude alleageth an example out of a tradition which is not found in Scripture . But that is an hereticall doctrine and vntrue , seeing the perfection of a thing is not to bee measured by euery thing that is wanting vnto it , but by the perfect end of it : for perfection is taken from the end . Whence I reason thus : If the written word be perfect and sufficient to the end to which it is ordained , it is euery way perfect . But it is perfect and sufficient to that end : namely to the glorie of God in working out perfectly the faith & saluation of man : and is in nothing wanting for the atchieuing of this end , but sufficiently teacheth all things to be beleeued and done , and giueth perfect direction concerning faith and manners . Ioh. 20.31 . These things are written that they might beleeue , and beleeuing might haue life thorough his name . Rom. 15.4 . Whatsoeuer things are written , are written for our learning , that wee through patience and comfort of the Scriptures might haue hope : and therefore the word written is euery way most sufficient and absolutely perfect , and neede no addition or tradition to helpe forward this end . Ob. This place is a tradition and not written , and many other true traditions were neuer written : besides that the Church may make traditions . Ans. We grant many true traditions are not in Scripture , but such they are as a man may be ignorant of , and not preiudice his saluation . Againe , the Church hath a power , and hath had priuiledge to make constitutions and lawes , which were to be knowne and receiued : but these are such as only concerne the orderly gouernment of the Church , and are not necessarie to saluation . Ob. But some traditions are necessarie to saluation , which are not contained in the written word , and they alleage two : first , in Rom. 12.6 . that Gods word must be tried by the rule of faith , and so also by the same rule expounded . This rule of faith is nothing else ( by their exposition ) but a general consent in the hearts of all true Catholikes ; together with the Pope assenting with them , which of necessitie wee must beleeue ; and yet ( say they ) it is not in the Scripture : and therefore some things must of necessitie bee beleeued which are not in the Scripture . Ans. The rule of faith is not such a crooked rule as they would thrust vpon the world by their wicked exposition ; but the right rule of faith is the plaine word of God , euery way absolutely directing in all points of faith and loue , 2. Tim. ● . 5 . Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and loue : which is nothing else but the testimonie of Scripture , in points of faith and loue , comprised in the Decalogue and Apostles Creede . The rule of faith therefore in expounding Scripture is Scripture it selfe . The second thing necessarie by their doctrine to be beleeued , not contained in Scripture , is , that the Canonical Scripture is Gods word : which truth is absolutely necessarie to saluation to be beleeued , but cannot otherwise bee knowne or beleeued but onely by the tradition of the Church . Ans. As euery other Arte and Science hath certaine principles of truth to proue all other precepts by : but themselues are to bee prooued by none ▪ so also hath Diuinity the chiefe of al other Sciences : of which kinde this is one principle ; that Canonicall Scripture is Gods word , which not granted , inferreth a destruction of all other diuine rules : this is a truth therefore confirmed , not a thing testified from some other , but as a ground of it selfe . Secondly , in diuine matters saith goeth before knowledge , which in humane things is cleane contrarie : for if a man would know whether fire bee hot , let him put his hand vnto it , he shall haue experience of it , and then he shall beleeue it : but in diuine things first a man giueth credit , and yeeldeth consent to the word , and then hath experimentall knowledge : for although faith hath his knowledge , yet experimentall knowledge followeth faith . Abraham beleeued aboue hope , here faith went before knowledge . Ioh. 7.27 . If ye do the will of my Father , yee shall know whether the doctrine bee of God , nor no. Thus then we may conceiue it , the tenour of the word of God is this : Thus saith the Lord. If the question now be whether the Lord said thus or no : I answere , to beleeue the Church herein before God is sacriledge : but herein we are first to yeeld assent vnto God , and then after this experimentall knowledge will follow , that Canonicall Scripture is the word of God. Thirdly , wee know that Scripture is Gods word , by Scripture , and not by the Church : out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing , the end the glorie of God , and our owne saluation ; wee cannot but haue sufficient perswasion of the author of it , and that it can proceede from none other but God himselfe . Thus notwithstanding the allegations of the aduersaries , the written word retaineth that perfection , which needeth no tradition to strengthen or further it in that end to which it is appointed . Now to the reason it selfe , amplifying this sinne in this verse which containeth three points to be considered . First , the person that durst not raile . Secondly , the goodnes of his cause , which was very iust , and yet he durst not raile vpon the Diuell himselfe . Thirdly , the manner of his speech : The Lord rebuke thee . The person that durst not raile was Michael the Archangell , whom some affirme to bee Christ himselfe : others , that he is some chiefe , arch and principall Angel ; which opinion is more probable . For first , the Apostle speaketh of him as one in subiection , and standing in awe , not daring to breake the law of God , for he durst not reuile the Diuell . Secondly , in 1. Thess. 4.16 . The Lord Christ shall come to iudgement with the sound of a Trumpet , and the voyce of an Archangell ; where is a plaine distinction betweene Christ who should come in the clowdes , and the Archangell . Thirdly , Peter explaineth it , speaking the same thing , and saith : The Angels giue not railing iudgement against them , 2. Pet. 2.11 . It is more probable then that by Michael was meant a principall Angell , rather than Christ. Doctr. First , from the person wee learne that there be distinctions and degrees of Angels ; there bee Angels and an Archangell . Quest. Is there but one Archangell ? Ans. The Scripture speaking of Archangels , vseth alwaies the singular number , neuer mentioning more than one : and where the Scripture resolueth not , we are not to determine : yet I condemne not those who haue probably held that there are more than one . Secondly , wee haue here an example of Angelicall meeknes and modestie , Tit. 3.1 . Put them in remembrance that they bee subiect to principalitie , and speake euill of no man ▪ but shew all meeknes vnto all 〈◊〉 ▪ the contrarie practise of railing , slandering , and obtrecting is a propertie of the Diuell , whence he hath his name , Reu. 12.10 . the Accuser of the brethren : and the Aduersarie . 2. Pet. 5 8. who is euer readie with one accusation or other to stand vp against euery man : the malitious man , whose malice caused him to stand vp against Iob , and falsely accuse him of hypocrisie vnto Gods own face . Let slanderers and backbiters of their brethren see hence whom they imitate , and most liuely resemble . Secondly , consider the goodnesse of Michaels cause , which was this : It was the wil of God that Moses body should be buried in a secret place vnknown to any man , to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes . The Diuell on the contrarie would discouer it , that so the Israelites might fall to Idolatrie before it ; herein the Archangell resisted him , and stroue with him for the performance of the will of God and the maintenance of his true worship : and yet in this good cause Michael durst not reuile the Diuel himselfe . In this cause consider two things . First , the fight and contention betweene Michael and the Diuell . Secondly , the cause and occasion of it about Moses bodie . In the former wee may obserue that there is a sharp and serious contention betweene good and bad Angels ; in which the good Angels labour to defend all that are in Christ , against the rage and furie of the Diuell and his angels . As Psal. 34.8 . The Angels of the Lord pitch their tents round about those that feare him . And on the contrarie , the Diuell and wicked spirits cast about how to destroy the bodies and soules of men . 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure . This combat concerneth and is conuersant about either first the persons , or secondly the societies of men . The fight about the persons concerneth either infants , or men of yeres . First , for infants the Diuell seeketh how to spoyle and destroy them ( especially those of elect and faithfull parents ) in regard of their weaknes and tendernes both of minde and bodie : but the Angels of the Lord haue charge giuen thē to defend them against this malice of Satan . As Psal. 91.12 . They shall beare thee vp in their armes , that is , they shall bee as nurces to beare them in their armes , preseruing them from danger . Mat. 18.10 . Despise not one of these little ones : for their Angels alwaies behold the face of my father which is in heauen . Secondly , concerning men of yeeres , the diuell and his angels striue to driue them out of their waies and callings , and to leade them into crooked paths ; as he would haue had Christ to haue leapt frō off the top of the pinacle , although he had an ordinarie way to go downe : and haue made stones bread : but the good Angels on the other side are giuen vs to keep vs in all our waies , Psal. 91. and so vnder the protection of the Almightie . The second strife , namely about societies , concerneth either first families , secondly Churches , or thirdly Common wealths ; all which the Diuell striueth to ouerturne : as the good Angels to preserue and maintaine them . First , the Diuels endeuour is vtterly to ouerthrow all families , of Christian men especially : he robbed Iob of all his substance , slew his seruants , and children : but the good Angels guard and defend them . Iacob had the Angels of God defending him and his familie from the furie of Esau , Gen. 31.1 . Psal. 91.10 . when the plague and pestilence preuaileth against the vngodly , the good Angels keepe it off from comming neere the tabernacles of the righteous . Secondly , in Churches and congregations , the wicked Angels striue to corrupt the word , Sacraments , and all the Ministerie ; or to make it fruitlesse , euery way to their power hindring the good successe thereof . The Diuell offereth himselfe to bee a lying spirit in the mouth of all Ahabs Prophets . Zach. 3.1 . He standeth at Iehoshuah his right hand , to withstand him in his office . He seweth tares in the field where the good seede of the word is sowne , Mat. 13. Hence are those false doctrines of forbidding meates , and marriages , called the doctrine of diuels , 1. Tim. 4.1 . He hindred Paul once or twice from his iourney to the Thessal . to confirme them , 1. Thess. 2.18 . He raiseth persecution against the Church : for hee is said to cast some of the Church at Smir●a into prison , Reu. 2.10 . The good Angels on the contrarie fight against them , for the good of the Church , the furtherance of the Gospell , and preseruation of the true worship of God. The Law was giuen by their ministrie , Galat. 3. The tidings of saluation and the doctrine of the Gospell was first preached by Angels , Luk. 2.9 . The Angell brought Philip to instruct the Eunuch , Act. 8.26 . as also to baptise him , vers . 38. deliuered Peter out of prison , Act. 12.11 . Thirdly , the wicked Angels seeke to supplant Common-wealths and kingdomes . Satan moued Dauid to number the people , by which sinne he wasted 70000. of his people . The good Angels fight in their defence . The Angell told Daniel that hee fought against the Prince of the kingdom of Persia for the Iewes , Dan. 10.13 . The Angell smote of Zenacheribs armie in one night , an hundred fourescore and fiue thousand , who were enemies to the Church , 2. King. 19. Ob. How can the Diuell thus furiously fight against persons and societies , seeing he was neuer seene , neither can this fight be perceiued of vs ? Ans. As he is a spirit , so his fight is spirituall , not easily discerned by the eye of flesh : for we fight not against flesh and blood , but against principalities , and spirituall wickednesses . Againe , he fighteth not onely in his owne person , 〈◊〉 by his instruments and complices , whom hee daily raiseth vp against the persons of men , and all humane societies and this fight we may in part perceiue . Vse . First , note hence the dignitie of euery beleeuer , who haue the Angels , yea and as here the Archangels , to put themselues in garrison for their defence ▪ for from Christ it is . Secondly , we are with all thankfulnes to acknowledge Gods prouidence and protectiō especially in this land ▪ whose peace and prosperitie hath bin so long established vnto our persons and societies , our families , Church and Common-wealth ▪ wheras if Satā had might to his malice , no● one of these should stand a moment . Thirdly , in all dangers our comfort must hence bee raised , that though Satans crueltie bee neuer so great ▪ yet we haue the guard and defence of the good Angels to keep vs in al our waies ▪ and these are too many , and too strong for him , and all the power hee can raise against vs. Thus was Elis●●●s seruant comforted : There be more with vs than against vs ▪ the good Angels are more powerfull for our good ▪ than the wicked are to harme and hurt vs. Fourthly , ●●nce learne to make conscience of euery sinne in thought , word , and deed : for admitting and commi●ing any sin , wee trecherously turne against those that fight for our defence , and do what we can to grieue and driue them away from vs , and so put our selues in the power of Satan to bee led at his pleasure into sinne , as also into the dangers of it . The second point in this cause of contention is , the occasion of it , namely ▪ it was about Moses his bodie . Michael would not suffer the Diuell to reueile where Moses bodie was laid , so to sow the seedes of Idolatrie , whereby Gods true worship might be ouerturned : for hee cared not for the bodie of Moses , but to bring in Idolatrie by meanes of it . Hence note that the wicked Angels fight not so much against the bodies of m● , as against their soules ▪ nor contend so much to ouerthrow them in their outward es●ate , or to depriue them of their goods , 〈◊〉 , drink , &c. as in their inward , to ●●est from them their spirituall things , namely Gods true worship and the things and meanes which 〈◊〉 to the maintaining and 〈…〉 We haue to fight 〈…〉 in high places ▪ Ephes. 6. ●2 . But 〈◊〉 may as well 〈…〉 in spirituall things ▪ for therein bend they their principall forces . The 〈◊〉 of the diuell is to blinde the mindes of Infidels , that the light of the glorious Gospell of Christ should not shine vnto them . 2. Cor. 4.4 . This same Serpent that be guiled Eue thorough his subtiltie ▪ seeketh how to corrupt mens minde● from that simplicitie which is in Christ ▪ 2. Cor. 11.3 . Vse . First , we must keepe that which is committed vnto vs. 1. Tim. 6.20 . The treasure which God hath put into our hands is his true worship ▪ sound doctrine , right vse of Sacraments : al which seeing Satan most desireth to breake off or corrupt ▪ wee ought accordingly to striue ▪ how wee may preserue them to our selues , and haue them continued in their puritie to our posteritie . Secondly , in that Satan seeketh to depriue the soule of spiritual things , we must 〈◊〉 our graces , and become more vigilant in maintaining , and adding also vnto our knowledge , faith , loue , hope , and other our graces ; seeing Satan will si●t v● to make vs ●●chaffe , we must watch and pray that our faith faile not . Thirdly , marke who is the author of Idolatrie , namely the diuell himselfe , and of that especiall part of it , which then he could not effect ; but hath now obtained in that Idolatrous Church of Rome , namely , in worshipping of Images , stocks and stones , relikes of Saints , and of the woodden Crosse ; yea armes , legges , hands , feet , and fingers of Martyrs : whence is al this but from the diuell himselfe , who for the same purpose would haue reueiled where Moses bodie was buried by God ? Yea so farre haue they gone on in this delusion , that they are become spectacles of follie to the whole world : for if Iohn Baptist had had so many heads as the Papists brag of , he had been a monster of men : besides ▪ though the Crosse wheron Christ was crucified was no greater than as ordinarie man might beare ; yet so many seuerall peeces thereof they pretend themselues to haue in seuerall places as would load a shippe . Ob. They say they had all those ●●likes by reuelation 〈…〉 Ans. These 〈…〉 are but 〈…〉 illusion● to maintaine Idolatrie : besides that 〈◊〉 ( the word being 〈…〉 perfect 〈◊〉 in all matters to bee beleeued or done ) vnwritten reuelations are no proofes of doctrine , but are lu●●ly to be suspected . The third thing in the verse is the manner of his speech , in which obserue three things : first , what speech the Archangell would not vse : He would not speake euill . Secondly , what speech he vsed ; The Lord rebuke th●● ▪ Thirdly , the reason or cause of both ; because he durst not speake euill . First of this cause , as being first in nature , which is s●●d to bee feare . Now to know what kinde of feare it was , consider that the 〈◊〉 is a three-fold feare : first , from entire nature : secondly , from the corruption of nature : thirdly , from grace . The first is a naturall propertie , whereby the creature seek● to preserue it selfe , and to shunne danger : which feare is not 〈◊〉 in it selfe ; for it was in Christ when he said his soule was heauie euen vnto the death : and , if 〈…〉 possible let this cup passe from me : but this is not here meant . The second feare proceeding from corruption of nature in men and Angels , is that seruile feare when the creature feareth nothing but due and deserued punishment , the conscience being guiltie vnto it selfe and accusing for sinne , and the heart destitute of faith and loue of God ; which if it were present would cast out this slauish feare ; which is no other than the feare euen of the Diuels themselues : who beleeue and tremble , Iam. 2.19 . but neither was this the feare of the Angell . The third feare is from grace , and it is a gift of the spirit of God ( who therefore is called the spirit of feare ) working in men and Angels a care to please , and a feare of displeasing God in all things : this is the feare here meant which was in the Angell . In which consider three things further : first , the beginning of it , which is faith euen in the Angels themselues ; whereby they beleeue the power , iustice , soueraigntie , and Lordship of God ouer them ; and that they must be subiect and obedient thereunto : but in man it is a faith , apprehending the mercie and fauour of God reconciled by Christ : this feare in Angels and men therefore is the fruite of their faith . Secon●●y , the propertie of 〈…〉 is to make the subiect of it to feare the offence of God 〈…〉 euill of the world , to 〈…〉 properly ▪ 〈◊〉 of all ▪ because by it God is displeased : and in the next 〈…〉 of iudgement consequently , but 〈…〉 the first place . Psal. 119.12 . 〈…〉 trembleth for feare of thee , and I 〈…〉 stand of thy iudgements . This was the religious feare of Dauid ▪ first , a fearing of Gods offence , and then a standing in awe of his iudgements : thirdly , the vse of it : which is to make man and Angel make conscience of sin . Exod. 〈…〉 the Midwiues spare the Hebrew 〈◊〉 ▪ it will not suffer the Angell hereto reuile the Diuell . The feare of God ( saith Salomon ) causeth to 〈◊〉 euery 〈◊〉 way ▪ yea it frameth to obedience , and i● 〈◊〉 , because it keepeth the heart from defiling it selfe . Our dutie hence is to pray that the Lord would put into our heart● this religious feare , which they containe vs in awe of his Maiestie , and so keepe vs from offences , wherein wee may resemble this Angell : as also to be a welspring of life vnto vs , not onely 〈◊〉 escape the snares of death , but to quicken and prouoke vs in the w●●es of life euerlasting . Secondly , wee must auoide the sinne which the Angell was 〈◊〉 of , namely the boldnes of sinning especially in these daies wherein then aduenture and rush vpon sinne without feare or shame . The second point herein is , what speech the Archangell would not vse , that is , cursed speaking , or railing iudgement . Which to know what it is , obserue the differences of iudgement ; which is two-fold , either publique or priuate . Publique iudgement i● when a man is called by God to iudge the creature ; and this is two-fold : first of the Magistrate ; secondly of the Minister . The Magistrate is called by God to seeke out the misdemeanours of men , and according to the offence is to pronounce a righteous sentence , 〈◊〉 to the taking away ( if the cause 〈◊〉 ) of the temporall life it selfe . The Minister is also in the name of God to pronounce the curse of the law vpon vnrepentant sinners ; and the promise of the Gospell vnto the penit●nt . Secondly , priuate iudgement is , when the creature passeth iudgement against ●●other , without calling from God , but vpon priuate grudge , anger , stomacke , and reuenge ; this is here called railing iudgement ; and it is practised three waies : first , in speaking falsehoods and vntruths against others . Secondly , in speaking truths , but with intent of slandering and detracting from the good name of others . Thirdly , in misconstruing mens sayings and doings to the worst part , when they may be taken in the better : this railing speech the Angell durst not vse . Hence we learne to make conscience of this sinne of slandering , reproching , and reuiling others , from which the Archangell abstained dealing euen with the Diuell himselfe : but many of vs who can vtter the prouerbe , That it is a shame to belie the Diuell ; are contented , yea and readie to belie , and detract from the children of God our brethren by this railing iudgement . Some will say , what may we neuer vse this kind of iudgement ? Ans. Neuer , no not against the Diuell : but if wee would take vp iudgement against any creature , let it bee against our owne selues for our sinnes ; here we may passe sentence freely , and so escape the iudgement of God : as for others wee are to iudge by the iudgement of loue , which hopeth , speaketh , thinketh , and suspecteth the best , and couereth the worst , euen a multitude of sinnes . The third point is the speech which the Archangell vsed in these words : The Lord rebuke thee . Which words are a forme of prayer , in which he commendeth and remitteth reuenge vnto God , desiring that the Lord , to whom iudgement belongeth , would restraine , correct and repay the Diuell for his malice . Here it may bee asked : what shall we doe when wee are wronged ? Ans. Learne of the Angell not to requite and repay euill for euill , neither in action , speech , or affection ; but leaue all reuenge vnto the Lord. Zachariah being stoned to death vniustly , desired no reuenge , but said : The Lord see and require it . Christ himselfe being accused before Pilate , answered nothing ; and when he died he prayed for those who crucified him , Matth. 17. Againe , when a man will needs reuenge himselfe of a wrong done against him , hee takes vpon him the person of the accuser , witnesse , Iudge , and executioner ; which is against all iustice and equitie : besides that the Lord challengeth this as his own prerogatiue ; Vengeance is mine , and I will repay . Ob. But did not Elias pray for fire from heauen in way of reuenge , whereby he destroyed his enemies ? Ans. He did : but by instinct from God , which is as much as a commandement . Ob. But Christ when he was smitten , said : If I haue well said , why smitest thou me . Ans. We must put a difference betweene lawfull defence of our selues in our good cause , and the offence of our aduersaries . Farre was Christ herein from reuenge , and so must we . Ob. But this is hard and impossible vnto flesh and blood . Ans. Yea but we professe our selues to bee children of our Father in heauen , and therefore we are to haue more than flesh and blood in vs ; euen that grace of God which carrieth beleeuers further in Christs schoole , than flesh and blood can leade them . Vse . Schollers and learned men that are to defend Gods cause and the truth of religion , yea euen against very heretikes , must abstaine from reuiling speeches ; if wee be reuiled by the pe● of the aduersarie , we must commit the iniurie to God. Secondly , people that goe to law with others , for most part herein offend , that they doe it in way of reuenge , and to wrecke their malice vpon their aduersarie ; whereas the right vse of sui●e in law is only to defend a mans right , all reuenge laid aside . Thirdly , hence men of valour are taught not to take a challenge into the field , it is an honour not to accept of it , seeing reuenge is to bee left vnto God , let the wrong bee neuer so great . Fourthly , when men be at oddes and difference , it is not lawfull to chide , braule , contend , crie , and lift vp the voyce in threatnings , seeing all these are degrees and kindes of reuenge , which wee must leaue vnto God. Qu. What must a man doe that is to incounter with the Diuel , either by temptation , possession , or otherwise ? Ans. Hee must follow the practise of the Archangel , euen flie to God by prayer , and intreate him to rebuke him . The like practise must be taken vp by those who are to deale with heretikes , who seeke the ouerthrow of religion : The Lord must be intreated to restraine the malice of the Diuell , that he may not in himselfe or instruments preuaile to corrupt or represse ; much lesse suppresse or supplant the truth . Vers. 10. But these speake euill of those things which they know not , and whatsoeuer things they know naturally , as beasts which are without reason ; in those things they corrupt themselues . IN the former part of this verse is laid downe a third argument , which amplifieth the sinne of these deceiuers ; thus framed : For a man to giue sentence , and condemne that which hee knoweth not , is a point of great iniustice and rashnes : But these men condemning Magistracie , condemne a thing they know not : and therefore are iustly accused of rashnes and iniustice . The like s●●ne of these seducers hath been too vsuall in all ages . In the daies of the Apostles themselues , the Gentiles accounted the doctrine of the Gospell but foolishnes : the Iewes , an offence ; and yet neither of them knew what it was . The same rashnes is at this day to bee descried in the Church of Rome , who haue denounced the sentence of excommunication against our Churches , and condemne the Protestants for heretikes , when the most of them neuer knew our doctrine , nor neuer heard what wee could say for our selues ; yea most iniuriously they mistake vs in sundry maine points of doctrine ; as when wee teach that workes doe not iustifie a man before God , they crie out and say we condemne all good workes . The same fault is exceeding rise amongst vs in these daies : for let a man make conscience of his waies and endeuour to please God , he is presently branded with names of reproch , by those whose tongues are nimble to speake euill of things they neuer knew ; who are to know that a man cannot be too precise in keeping the commaundements of God , and that themselues haue made a promise in Baptisme to walke in no other waies , and ought to renew the same so often as they come to the Lords table . And whatsoeuer things they know naturally . ] In the rest of this verse is set downe the third sinne of these deceiuers , which is the sinne of intemperance , standing in the immoderate vse of meate and drinke , apparell , &c. Touching this sinne two things are propounded : first , the proper cause of it , that is naturall knowledge , in these words : Whatsoeuer they know naturally . ] Secondly , the sinne it selfe , or the propertie of it : In those things they corrupt themselues . The cause is , because they are guided with a naturall knowledge , like the bruite beasts which are without reason . There be three kindes of knowledge incident vnto the creature ; first , naturall knowledge , arising from the instinct of nature common to man and beast , and consisting in the senses of sight , taste , touching , &c. by the benefit whereof the beast it selfe can discerne what is food fit for it selfe , and what is not ; what is profitable , and what is hurtfull and vnprofitable for it : vnto which is ioyned a naturall appetite , by the benefit of which the creature can chuse or refuse his food and meate in season . The second is reasonable knowledge proper to man , and is nothing els , but the light of vnderstanding , whereby he reacheth farre higher , and discerneth meate , drinke , apparell , and rest , to be Gods good gifts , and knoweth the ciuill vse of them ; with the which is ioyned election of will , whereby hee can chuse or refuse the ciuill or vnciuil , honest , or dishonest vse of them . This knowledge is in all men , for euen the Gentiles themselues doe by nature the things contained in the law , Rom. 2.14 . that is , ciuilly and outwardly : thus many of the Heathen haue excelled in ciuill carriage , and practise of iustice , temperance , and other ciuill vertues . The third is spirituall knowledge , not proceeding either from naturall instinct , or reason it selfe ; but from the enlightening of the spirit of God : and it hath sundrie fruits . First , it enableth men to know these things in their right causes , as that these giftes of meates , drinks , & such like proceed from God , not as he is the God of nature only ; but as by grace in Christ he is our God , yea our Father , & so they become pledges of his speciall mercie ; seeing they are now restored againe to the beleeuer , hauing been formerly lost in Adams fall . Secondly , this knowledge causeth men to know them in the due measure of their goodnes and excellencie , rightly discerning them from spirituall blessings : so as the heart shall not be set vpon them in the first place , but vpon the other as of farre higher esteeme ; yea they shall bee counted as dung in regard of these . Thirdly , it instructeth men in the right vse of them , namely when it worketh this perswasion in their hearts , that til their persons please God they can neuer vse them well ; and then onely hee is pleased in their vse of these , when as their persons first please him . Qu. What is the thing then condemned in these seducers ? Ans. The very sin condemned is , that in the vse of the creatures of God they are not guided by reasonable , much lesse this spirituall knowledge ; but onely by nature , sense , and appetite , as the beast is , and no otherwise , which is the cause of all intemperance . Hence note the proper cause of the abuse of all Gods blessings vnto couetousnes , pride , surfetting , drunkennes , and other sinnes of that kinde : namely , because though men haue by nature the vse of reason ; yet in the vse of these things they lay it aside , and follow their own sense and appetite : so farre are they from being guided by that higher knowledge which is wrought by the spirit of God. Secondly , from the reprehension we are taught to labor for spirituall knowledge , whereby we may be led into the right vse of these temporall things ; for then and not before shall we vse them as pledges of Gods mercie in Christ vnto vs ( as the beasts cannot ) and shall hardly be drawne to their abuse in riot and intemperance , as these seducers were . Thirdly , in that they are said to bee guided only , as the beast which is without reason , that is by nature , sense , and appetite : note the practise of the Diuel which is to keep men ( if he can ) in their naturall knowledge , and will not suffer them to attaine to that which is spirituall : yea and which is more , hee corrupteth also that naturall knowledge which men haue . A notable experience hereof we haue in the Church of Rome ; which of a famous Church is become hereticall , and schismaticall ; the reason of it is , because the Diuell hath turned all their religion and doctrine , into a natural doctrine & religion : the maine points whereof are grounded vpon naturall reason , and the learning and Philosophie of the Heathen and Gentiles . As iustification by workes , merits , Purgatorie , with the rest . Others not a few amongst our selues also are deluded by this subtilty of Satan ; who suffereth many men to liue ciuilly and honestly among their neighbours , but will not brooke that they rise any higher : they must content themselues to liue by naturall knowledge : Hence many men plead they know enough , namely to loue God aboue all , and their neighbour as themselues : and that God is mercifull , &c. which is nothing but a sleight of the Diuell still to hold them in their naturall knowledge , and so within his owne power . The second point is the sinne it selfe , and propertie of it : In those things they corrupt themselues . ] This sin of intemperance causeth men in the abuse of meate , drinke , and apparell , to corrupt themselues : here then are two things to be spoken of , wherein the whole nature of intemperancie is sufficientlie comprised . First of the abuse of the creatures : secondly of his corruption that thus abuseth them . Concerning the former ; the abuse of the creatures is foure waies : first , in excesse , whē men vse them beyond their calling , habilitie , or that which nature requireth ; this maketh the heart heauie : forbidden by Christ , Luk. 21.34 . Secondly , in curiositie , when men are not content with ordinarie meate , drink , apparell ; but deuise new fashions of apparell , and new kindes of waies of stirring vp and whetting of appetite . Thirdly , in affection , when men so addict themselues to meates and drinks , as they cannot bee without them . The Minister must not be one that loueth to sit at the wine , nor giuen to wine . The affection is here condemned , when he cannot sit without the pot at his elbow ; for else it is indifferent , & for his health sake he may drinke a little wine . Paul willeth that the ioy in the creature bee as no ioy . Those also are reproued that drinke not for strength , but for drinke sake : for although they neither are drunke nor surfet , yet this very affection is a sinne . Fourthly , in time , when these good creatures are vsed vnseasonably . Eccles. 10.16 . Wee be to the land whose Princes rise early to eate . A woe is also denounced against those , that rise early to drinke wine , Isai. 5.11 . that is , out of season . The rich man for that he was clad in purple , and fared deliciously euery day , is branded with a note of intemperance , in not obseruing this distinction of times . These bee the waies whereby the creatures are abused . The second point is , how intemperate persons in these things corrupt thēselues : namely foure waies : first , in regard of their bodies , vpon which by their sin of intemperance they call sundrie sicknesses , diseases , yea and hasten their death . Secondly , they deface Gods image , making themselues worse than the beasts themselues . Thirdly , they destroy their soules ; for no drunkard , or riotous person shal inherit heauen , 1. Cor. 3. Fourthly , they ouerthrow their families in wasting th●ir substance , to the maintaining of their intemperance , and so bring ruine to the places where they liue . Vse . In these seducers we haue a glasse , wherein to behold the state of our daies and times ; in which intemperance hath taken place not only in prophane houses , but euē in religious places , & where reformation is professed . A common practise it is to drink with glasses , without feete , which must neuer rest ; also by the bell , the die , the douzen , the yard , and other measures , & then vse Tabacco or other meanes to sharpen appetite still an horrible sin exceeding this sin of these seducers themselues . Secondly , seeing intemperance bringeth iust corruption , and in the end destructiō vpon the offenders , we must make conscience of sobrietie and temperance : this is the end of Gods grace which hath appeared , to teach vs to liue soberly , Tit. 2.12 . And whosoeuer cannot obtaine thus much of himselfe to deny the abuse of creatures , will neuer attaine to the deniall of himselfe for Christ his sake , and is as yet a man of no religion . But for the defending of this murthering sinne , some things are alleaged . 1. Ob. Gen. 43. vlt. Ioseph and his brethren did eate & drink , and were drunke together . Hagge 1.6 . The people are threatned to drinke , but not to drunkennes : wherfore drunkennes is not vnlawfull ; yea it is a curse to drinke and not to be drunke . Ans. These places may indeed be thus translated ; but then drunkennes is taken two waies : first , for excesse in drinking : of which the places alleaged speake not . Secondly , for liberall or plentifull drinking , and this may bee done in a holie manner . So Ioseph with his brethren eat and dranke liberally and plentifully ; but not excessiuely : so the people were threatned in Hagge to drinke , but not to sa●ietie and plentifulnes . 2. Ob. Ioh. 2. It is said the guests had well drunke ; yet Christ turned water into wine still , and commaunded the Ministers to draw forth . Ans. This only sheweth what we may doe , namely , vse the creatures of God in plentifull and liberall manner , vpon such occasions as this ; but iustifieth not intemperance , or excesse in the vse of them . 3. Ob. It is an ancient rule , that in some olde and lingering diseases it is good to be drunke ; therefore it is lawfull vpon some occasion to be drunke . Ans. This cannot be done in good conscience , being an vnlawfull meanes to cure any disease , though old and vsed . 4. Ob. But some say they can drinke and neuer be drunke , they can beare more away than two or three . Ans. W●e vnto them that are strong to drinke wine and strong drinke ; there is a curse of God against them who vse needlesse drinking , though they neuer surfet nor be drunke . Q● . For what ends may we vse the creatures , and in what manner ? Ans. The lawful end of their vse is two-fold : first , for necessitie to preserue life and health : secondly , for our lawful and honest delight . Psal. 104.14 . God giueth bread to strengthen the heart , and oyle also to make his countenance glad . Christ suffered a woman to powre a boxe of pretious oyntment vpon his head : himself was at a feast in Galeley and forbad not the liberal vse of wine . Secondly , for the manner and measure we must knowe that one man cannot herein be a rule to another , one mans stomack and health craueth more , another lesse . But euery man must obserue this rule of sobrietie : that he haue alwaies an eye to spirituall exercises ; as praier , hearing of the word , meditation , as also to the workes and duties of his speciall calling ; and so much as fitteth a man vnto these is his measure : and when a man by the creatures maketh himselfe heauie and vnfit for these , he hath exceeded his measure . Vers. 11. W●e vnto them , for they haue followed the way of Caine , and are cast away by the deceit of Balams wages , and perish in the gainsaying of Core. IN the former words of the verse , [ W●e vnto them ] is laid downe the conclusion of the principall argument of the Epistle , namely , that these seducers shall be destroyed : hauing taken vnto themselues libertie of sinning ; which he hath alreadie prooued by a particular enumeration of the sinnes , vnto which they were addicted : and further amplifieth that second part of the reason , by the reckoning vp of diuers other sinnes , both in this verse , and in the rest vnto the twentith . First of the conclusion ; W●e vnto them . ] Here first it may bee demaunded , why or how the Apostle dare pronounce such a peremptorie sentence against them , and that of euerlasting condemnation ; seeing the Archangell durst not passe iudgement , no not against the Diuell himselfe ? Ans. There be two grounds of this practise : first , God giueth to all Prophets , Apostles and Ministers the power of the keyes ; whereby they retaine and binde vp some mens sinnes to destruction , as also to remit and loose the sins of some others : in both which they pronounce iudgement generally . Secondly , God gaue yet a further power vnto Prophets and Apostles ( which is denied now to ordinarie Ministers ) whereby reuealing vnto them his speciall iudgements against particular persons , hee made them his instruments to pronounce these his iudgements against men , euen in particular . Thus Dauid , Psal. 109. cursed particular persons . Paul curseth Alexander the Coppersmith , 2. Tim. 4. and Gal. 5.12 . Would to God they were euen cut off that trouble you : and by the same spirit of reuelation the Apostle discerned this woe most certainly to befall these seducers . Vse . Hence the Papists conclude , that Prophets , and Apostles , and cōsequently the Popes , may make laws to binde the conscience , because they haue power ouer it ; it being lawfull for them to curse bodie and soule . Answ. A creature may bee cursed two waies : first , by imposing a curse and inflicting it vpon the bodie , soule , or conscience : this is the peculiar curse of God , resting in his power alone , and is not committed to Prophets , Apostles , or Ministers ; for it argueth such a power ouer the soule as may saue or destroy it . Secondly , by foretelling and pronouncing a curse to come , which God will inflict ; and this is that which belongeth to Prophets , Apostles , and Ministers : but this argueth no power at al ouer the conscience . Secondly , some hence may conceiue that they haue warrant to curse other creatures , man or beast , seeing the Apostle vseth it . Ans. This practise of the Apostle ( hauing an extraordinary spirit of reuelation ) is no rule for any man , no not for the Minister ordinarily called . Our rule left vs by Christ is to blesse , and not curse , Mat. 5.44 . Rom. 12.14 . which must be vnderstood of particular persons , for otherwise the Minister hath authoritie to accurse impenitent sinners in generall ; but not this or that particular person ; no not in Gods cause : for he knowes not what shall be the future estate of this or that man in particular : much lesse may priuate men in priuate causes vse cursings or imprecations against others : which condemneth their wicked practise , who in their anger and impatience breake out into cursing of their childrē , seruants , friends , yea or enemies ; our contrary duty must be to blesse , as we are called vnto blessing . Thirdly , marke the Apostles disposition ; they were themselues most meek in dealing with men , who called others vnto meeknes ; their own patient minds were knowne vnto all men in all the matters of men : but when Gods glorie was called into question , and the saluation of men likely to be hindred , they lay aside their meekenes , and put on seueritie , and roughnes , their zeale in Gods matters would not admit such lenitie and patience , as towards men in mens matters they were willing to exercise . They had an Apostolicall r●d , which in such cases they vsed against offenders . Moses the meekest man vpon the earth , when he saw the Israelites worship the golden Calfe , was so incensed with wrath , that hee brake the Tables which were in his hands , and tooke his sword , and together with the Leuites slew three thousand of them the same day , Exod. 32.27 . Christ himselfe though hee would not breake a brused reede ; yet dealing with the Scribes and Pharisies , who had corrupted the whole lawe , laded them with woes and curses , Matth. 23. Paul , who otherwise was all things to all men ; yet when Gods glory was impared by Elymas his withstanding of him , he strook him blinde : and cursed Alexander out of a rightly ordered and holie zeale : all which examples teach vs the like religious affection , that when Gods honor is in hazard , our zeale should be inflamed ; when mans saluation is likely to be hindred , our meeknes must be for the time set aside , that the zeale of Gods house may euen consume vs , Psalm . 69.9 . as it did Christ himselfe when he saw his Fathers house dishonoured , and of a house of prayer made a denne of theeues , vnto whom we are daily to be conformed . They haue followed the way of Caine. ] In these words the Apostle returneth to the former part of the reason , whereby he hath alreadie by three forenamed sinnes proued , that these seducers are they which take libertie to sinne ; and vnto them addeth this fourth : That they haue followed the way of Caine. In which , first we will shew the meaning of the words ; and then obserue the doctrines . In the former consider two things : first , what is the way of Caine : secondly , why they are said to walke in this way of Caine. The way of Caine is that course of life which Caine took vp to himself , in following the lusts of his owne heart against the will of God. It is described in Gen. 4. of which way there be seuen steps or degrees , but euery one out of the right way . The first step was his hypocrisie : he worshipped God by offring sacrifice as Abel did , but his heart was not a beleeuing heart as Abel● was ; his worship was outward & ceremonious , but not in spirit and truth , for his heart was an euill heart of vnbeleefe . The second , his hatred of his owne , onely , and naturall brother , prosecuting him with wrath and indignation , testified by the casting downe of his countenance vpon him : the reason of all which was , because his own works were euill , and his brothers good , 1. Ioh. 3.12 . so as ( his brothers offering being accepted , and his reiected ) he feared that Abel might get the birthright , and become the Priest , Prophet , and King in the familie , and euery way ( as he deserued ) be preferred before him ; for thus much is signified in these words , Genes . 4.7 . that if he did well , Abels affection should bee subiect vnto him , and he should hold his rule ouer him . The third , his murther , whereby hee slew his righteous brother . The fourth , his lying vnto God , saying , he knew not where his brother was , hauing slaine him , and extenuating his sinne , denied himselfe to be his brothers keeper . The fifth , his desperation , after that God had conuicted him and pronounced sentence against him : for being cursed for his sinne , he cutteth himselfe off from the mercie of God , in saying : My punishment is greater than I am able to beare . The sixth , his securitie and carelesnes , hee regardeth not his sinne , nor the conscience of it , but busieth himselfe in building a Citie , and calleth it after the name of his child : that seeing his name was not written in heauen , he might yet preserue his name and memorie in the earth . The seuenth and last , which was the highest step of his way , was his prophanenes ; for from thencefoorth he cast off , and contemned all the care and practise of Gods worship : which appeareth Gen. 4.26 . Then men began to call vpon the name of the Lord. Which wordes haue relation to the whole chapter going before concerning Caine and his posteritie , who had vtterly reiected the seruice of God , and betaken themselues to other affaires : Caine himselfe to his building ; Lamech to his lust , being the first founder of Polygamie ; for hee tooke vnto him two wiues : Iabal to the framing and pitching of Tents : Iubal to Musicke : Tubal Caine to other curious works . But when Enoch was borne , then men began to affect better things , to call vpon the name of the Lord ; then the true worship of God ( formerly neglected ) began to bee restored . This is the path wherein Caine walked . The second point is , in what regard these seducers are said to follow Cain● way , and that is in regard of all these seuen sinnes : but especially in the hatred and crueltie which he practised against his brother : for as he was bloodily , and maliciously minded towards his brother , though he gaue him good words , till he saw his time conuenient to execute his conceiued malice : so is it with these seducers , they may seeme for the season otherwise affected , yet indeed they carrie a hatefull affection to the Church of God , and against those also that endeuour in the building vp of the same . Doct. Hence first note that the way of Caine is the high and broad way of the world . The Turks and Iews follow Caines footsteps in the profession and practise of all prophanenes , in that they denie and despise the Messias the Sonne of God , yea and persecute with a deadly hatred all Christians , and are neuer satisfied with the spilling of their blood . The way of the Papists also is the way of Caine , carrying within them the same heart towards Protestants , which Caine did towards Abel ; without any conuiction of them either of heresie , or of wickednes ; and ( no otherwise than Caine ) they now carrie themselues quietly and silently till opportunitie may serue them : which if it were offered , we should feele and haue fearefull experience of the fruits of a Cainish heart in them , as Abel did . Besides , the doctrine of the Romish Church teacheth the way of Caine , for it stādeth wholy in outward Ceremonies , borrowed partly from the Iewes , partly from the Heathen ; yea it traineth vp men to bee hypocrites , because it is onely a dumbe and dead shew , without any power or life of godlines . Againe , it teacheth desperation , in that by it no man ought to be assured of his saluation ( for that were presumption ) as also that a man must satisfie the iustice of God for his sinnes , and can neuer obtaine pardon without confession of all his sinnes in the eare of the Priest. And to come neerer home euen among our selues , this way of Cain is not vnbeaten ; our hypocrisie , lying , malice , but aboue all , our prophanenes will conuince vs hereof . Doe not men goe backward in religion , as those that shake off the waies of God ? Is not the Gospell of farre lesse reckoning among vs , than it hath been heretofore ? Is that wholsome doctrine not lesse respected now , than it was twentie yeeres agoe ? and much lesse therfore obeyed ? which is a manifest argument that Caines way is generally the beaten way of this age . 2. Doct. Secondly , wee must be warned to turne out of the way of Caine , into the waies of God. Qu. Which is the way of God that wee may walke in it ? Ans. It is altogether contrarie to the way of Caine : for first in Gods way is sinceritie . God is worshipped in the spirit , and not in hypocrisie . Secondly , loue of God and men , testified in word , and deede ; opposed to Cains hatred . Thirdly , in Gods way is faith , which resteth vpon Gods mercie and prouidence , euen against feeling , both in life and death ; opposed to Caines desperation . Fourthly , wisedome , whereby the heart is stirred vp to seeke Gods kingdome , peace of conscience , inward ioy , and in the second place for the things of this life . Fifthly , in Gods way is faithfulnes and constancie , men that begin in the spirit end not in the flesh , but are faithfull to the death : whereas the way of Caine is to begin with sacrifice , but end in profanenes . This is the way of God in which we must walke : vsing all good meanes whereby wee may be both set and contained therein ; especially the word preached and the Sacraments ; which meanes the very Pharisie himselfe could acknowledge when he said to Christ , Master thou teachest the way of God truly . So the Prophet Esay saith : Ye shall heare a voyce behind you , saying , This is the way , walk in it : this voice is nothing but the voice of the spirit in the ministrie of the word . 3. Doct. Thirdly , note what these seducers are blamed for , namely for two things : first , for making choise of Cains way : secondly , for walking and going on forward in it ; which is a propertie of the wicked . It is true that the childe of God by the frailtie of the flesh may slip into Caines way , as Dauid did in slaying Vriah ; but hee doth not stand , goe on , and keepe a course in that way , as the wicked doe , being branded to be such , as stand in the way of sinners , Psal. 1. We on the contrarie must preserue a care to recouer our selues out of the way of Caine , if at any time we shall be misled into it : that if we cannot keepe from al sinne , yet we may be kept from a course and trade in sinning . Let this Christian care preserue our paths in the waies of God , and returne vs vnto the obedience of his will , when through many weaknesses and slips we often are turned aside : and the rather because Caines and attendeth Caines whole course ; who was haunted with an euill and accusing conscience , whose sinne lay at the doore as a wilde beast readie to teare him , and pull out the throte of his soule : besides that he was accursedly cast from the presence and face of God ; that howsoeuer hee was a Prince and mightie amongst men , yet he was a vagabond and runnagate on the face of the earth : which curses let them not looke to auoide whosoeuer will follow his way , no more than Caine himselfe could . And are cast away by the deceit of Balaams wages . ] In these wordes is set downe the fifth sinne of these seducers : the meaning of which is first to bee knowne . Cast away . The word signifieth they are powred out , or powred away : which forme of speech is taken from water , the which distilleth not out of a vessell drop by drop ; but is powred out in abundance , till so all is quickly spent . Whereby the Apostle would giue vs to vnderstand , that in the affection of their hearts they were violent , and euen carried headlong to commit their wickednesse . By the deceit of Balaams wages : that is , they are thus forcibly carried to doe euill vpon hope of wages ; of which hope notwithstanding they are disappointed and defeated as Balaam was . So as this fifth sinne is couetousnes , propounded in a similitude or comparison , of which there are two branches : first , as Balaam was carried headlong to curse the people of God in hope of wages ; so these wicked men vpon hope of reward are set to falsifie and corrupt the doctrine of the Prophets and Apostles . Secondly , as Balaam was deceiued and frustrated of the reward hoped for , as Numb . 31.8 . hee lost his reward , yea and after his life ( for returning home hee was slaine by the Midianites ) so shall these lose their reward which they expect , for falsifying that doctrine which they teach : And so much for the meaning . That which was the sinne of these seducers , is the sinne of these times of ours , wherein that prophesie of Peter is accomplished ; where is foretold that false teachers should come in the latter times , who through couetousnes , with fained words should make merchandise of mens soules . Quest. But where shall we finde these couetous teachers ? Ans. They are too easily found euery where , but especially within the precincts of the church of Rome . The Bishop of Rome and the guides of that Church are the Archseducers , who through couetousnes make merchandise of mens soules , teaching first that a man must confesse all his sinnes , or else hee cannot be forgiuen ; and when he hath reckoned vp all , hee must satisfie for them in that manner as they will prescribe : who commonlie enioyne men to bestow so much land , or such a summe or pension of money vpon this or that Church , or Abbey , that so they may buy out a pardon . By which wicked doctrine through couetousnes they haue ( by encroching vpon Countries and kingdomes ) enriched themselues , and purchased , or rather craftily conueyed to themselues the greatest part of the reuenewes of all Europe . Secondly , they through couetousnes maintaine the distinction betweene mortall and veniall sinnes ; betweene the fact and the punishment , and hold that the sinne may be remitted , but not the punishment : for which purpose the fire of hell is changed by them into a milder fire of Purgatorie , to bee suffered after this life ; of which the Pope is Lord and King , indulgent to whom he please : especially to those that can pay well for the merits of others , or masses of their own . This painted fire hath a long time kept the fire of the Popes kitchin so bright burning , which if it should goe out , his state were shaken . Thirdly , through couetousnes they forbid many degrees of men from marriage , which God forbiddeth not , that so they may the oftner dispense with those degrees which themselues haue forbidden : for the more dispensations , the more wealth haue they comming in . And thus is their whole religion contriued and plotted for gaine , compacted of falsehood and couetousnes . So as Peters prediction is most fully accomplished in these Balaamites of Rome : but especially herein the Pope is become a second Balaam , in that as Balaam cursed Gods people for gaine ; so to maintaine his owne pompe and state , by his Buls and thunderbolts hath he assaied to curse euen Kings and Princes , and some whole kingdomes , yea all such as haue shaken off his intolerable Antichristian yoke . The same accusation may be lustly intended against verie many that professe godlinesse and true religion ; for these be the last daies and perilous times , wherein men shall be louers of themselues , couetous , &c. 2. Tim. 3.2 . Such as Ieremy complained of , Iere. 6.13 . From the least to the greatest euery one is giuen to couetousnes ; from the Prophet vnto the Priest they deale all falsely . The vsuries , oppressions , iniustice , the common craft and customable deceit in all trades , crie out of this sinne of couetousnes in all estates . But some will perhaps here say ; Yea but you wrong Christians to charge them thus deeply with Balaams sinne , for they haue better things in them . Ans. But it is no iniustice , for Balaam had some as good things in him as many Christians : for when he was first solicited of Balaak to curse the people of God , he would not till he asked leaue of God ; and when God had denied him leaue , he answered him that he would not go with him if hee would giue him his house full of gold and siluer . Further , he desired earnestly to die the death of the righteous , and that his end might be like his . Iudas also had many good things in him , he left all to follow Christ ; he became a preacher of the truth , none of the Disciples could accuse him , or could espie any thing in him , and yet was carried away with couetousnes : so let no man obiect the good things in many Christians , which I grant they may haue , and yet too eagerly hunt after the world , yea and be powred out also after filthie lucre no otherwise than Balaam was . Now for the auoiding of this sinne , let vs obserue three things , which the Apostle admonisheth in the words . First , in that he saith they are powred out , we are giuen to vnderstand that the affection of couetousnes is a most violent headstrong affection , carrying a man headlong to sinne euen against conscience , as it did Balaam : and causing him to powre out his heart vnto wickednes . Achans couetousnes could not be curbed , no not by Gods speciall commandement , the wedge of gold and the Babylonish garmēt did so sway with him . Ahab was sicke of couetousnes , no physicke could recouer him , but Naboths vineyard and life . Iudas for thirtie peeces of siluer was carried against al sense to the betraying of his Master , and that after diuers admonitions . Ananias and Saphira to saue but a little money , make no bones of lying vnto the holy Ghost . What is the cause of all treacheries , and those most cruell murthers , of fathers , of mothers , of seruants , and strangers , but the couetous heart set vpon the bootie , saying to it selfe ; by this fact , this house , that land , such a summe of money shall be mine ? which obiect in the eye putteth out all the light of religion , reason , and sometimes of nature it selfe . Thus the heart is easily powred out vnto euill , when as first it is possessed with couetousnes , which Paul calleth the roote of all euill . Secondly , the Apostle would haue vs consider how hard a thing it is to be recouered from this sinne , seeing such a sinner is powred out and cast away by the deceit of it : and indeede little hope is there of the repentance of a couetous man , of whom Christ was bold to say , that as easie it is for a Camell to goe thorough the eye of a needle , as a rich man to enter into heauen : the reason is , because his couetous cares choke and hinder the word from taking place in his hart , and so hee frustrateth all meanes of his saluation . Againe , he hath renounced the true God , and set vp another god in his heart . The Idols in our Church are defaced and destroyed by the Magistrate ; but the Diuell setteth vp Idols still in the hearts of men , which ought to bee Gods temples , euen Riches the god of greedie men . Thirdly , obserue that in Gods iust iudgement the couetous man is disappointed of his hope , his wages are the wages of deceitfulnes : for either he atchieueth not , or retaineth not the things expected , as in the former examples : of Achan , who for the wedge lost his life with it ; so neither Ahab himselfe , nor his posteritie euer enioyed Naboths vineyard . Iudas brought backe the thirtie peeces of siluer , and hanged himselfe . Ananias and Saphira desirous to keepe a part of their possession , lost with the possession both their liues : or else if hee retaine the bootie , and get and keepe also wealth fraudulently gotten and heaped vp by oppression ; yet hauing the thing , he hath not the vse of it ; his couetous heart keepeth the key of it , and locketh it from his comfortable vse : yea , and be it that he haue some vse of it , yet his gaine is small for which he loseth his soule : Thou foole this night shal they fetch away thy soule . Vse . We are all hence admonished , especially aged and rich persons , to beware of this dangerous sinne . It becommeth Saints not to haue couetousnes once named among them , Ephes. 6. Our practise is to varnish it ouer with termes of thriftines and good husbandrie , and the worst it heareth of vs is scarse a smal dislike : so as when wee speake of a wreched worldling , we say he is an honest man , but somewhat hard or worldly : so as this sinne is in no disgrace among the most , as it deserueth , being both so odious vnto God , and hurtfull vnto the sinner himselfe . But let vs consider first that it easily draweth a man vnto perdition , and enwrappeth him in the Diuels snare . 1. Tim. 6.9 . Those that will be rich fall into many temptations and snares . Wheresoeuer it ruleth , that man respecteth not commandement , reason , conscience , no nor common honestie it selfe . Secondly , wee professe our selues to be members of Christ , the sons and daughters of God ; now such a base sinne beseemeth not such an high profession : for a Noble man or a Prince apparent to spend and trifle away his time in buying and selling pinnes and points were a madnes ; what a base follie were it for vs that hope to bee heires of the kingdome of glorie to bee still po●ing on earth and earthly things ? whose hearts and affections should be raised vp higher , and taken vp with heauenly meditations , vsing weanedly this world as though we vsed it not . Thirdly , Nature is contented with a little , and is surfetted with abundance : and yet grace is pleased with lesse : and therefore if we haue food and raiment for vs and ours , let vs bee there with contented , 1. Tim. 6.8 . Qu. But what shall we doe then ? doe not all men thus , and may not wee seeke wealth as others doe ? Ans. The rule of the word must bee our direction herein , and not the manner of the world : and that aduiseth vs to make God our portion : which lesson God himselfe taught Abraham , Gen. 15.1 . I am thy buckler , and thy exceeding great reward . Dauid had learned this lesson , Psal. 16. The Lord is my portion . This is done by setting our loue , our ioy , our principall care , yea our hearts and affections vpon the Lord , as men doe vpon their treasures . By which meanes if riches increase , our hearts shall not be set vpon them , for they are not our portion ; and if we be pinched and pressed with aduersitie , want , or losses , yet shall we not be oppressed ; for we want nothing but that we may well be without , and haue not as yet lost any part of our portion . Further , in the phrase which the Apostle vseth ; They are powred away , ] note a difference between the child of God , and a wicked man ; when both of them are found in the same sinne , but the one powreth out himselfe to wickednes , giueth himselfe leaue to sin with full consent , without restraint , yea with greedines : the other sinneth with consent , but not full consent ; for being regenerate hee is not all flesh as the wicked man , but partly , flesh , partly spirit : and therefore partly willeth and consenteth to sin , partly nilleth & consenteth not , he is not powred out without restraint , as the other is , but at length recouereth himselfe by repentance , and obtaineth reconciliation with God. Secondly , we must beware of powring out our selues to wickednes , but rather with Annah powre out our soules before the Lord in humble confession of sinne , and petition for pardon , that so the Lord may powre foorth his mercie vpon vs , and shed his loue abroad in our hearts . Thirdly , we may not content our selues with a few or some good things ; for the hart may notwithstanding be powred foorth to sinne , as Balaam and Iudas ; but seeke carefully to haue our hearts truly seasoned with grace , with the loue and feare of God , which for the present will cause vs to decline euerie euill way ; yea to detest and hate euery sinne , and for time to come with a resolute and constant purpose , and endeuour neuer to offend God againe : for otherwise a shew of some good things may often deceiue and delude vs , and wee may perish for all them , as Balaam did . Lastly , we are hence taught neuer to giue reines to our affections and desires , but curbe , crucifie and mortifie them carefully : for if once they get head , and bee yeelded vnto , they will not easily be subdued , nor suffer a mā quiet til he haue powred forth himself vnto all wickednes , and so brought him into the high way of perdition . And are perished in the gainsaying of Core. In these words the Apostle laieth downe the sixth sinne of these seducers : to vnderstand the meaning whereof , consider two things : first the historie it selfe : secondly , the application of it . The historie is recorded in Numb . 16. wherin Moses mentioneth three things concerning Corah : first , the cause of his sinne , which was ambition and pride ; for Core ( being a Leuite ) affected the Priesthood of Aaron : and Dathan and Abiram ( being heads of the tribe of Ruben ) stroue to take the gouernment of the people out of Moses his hand , who was appointed by God as King ouer the Israelites , Deut. 33.5 . Secondly , the sinne it selfe , namely in this their discontentment , they enterprised an insurrection against Moses and Aaron : they stood vp against them , contradicted and gainsaid them in their offices ; and charged them first that they vsurped authoritie , and tooke too much vpon them , and lifted vp themselues aboue the congregation without the Lord , vers . 3. and therefore they would not obey Moses commaundement , vers . 12. and secondly , that Moses had dealt deceitfully with the people ; and ( onely in policie to make himselfe a King ) had promised them a land flowing with milk and honey , whereas they saw no such matter : nay rather hee had brought them out of Egypt to destroy them in the wildernes , ver . 13.14 . Thirdly , their punishment for their sin , which was an horrible destruction vpon them , and their companie , being all of them partly swallowed vp of the earth ; partly deuoured by fire from heauen , verse 32.35 . Secondly , the historie of Corah , Dathan , and Abiram , is applied to these false teachers by way of comparison , and they are compared in two things . First , as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron ; so doe these false teachers the doctrine of the Prophets and Apostles . Secondly , as they were destroyed for their such resistance ; euen so shall these perish in their gainsaying of the truth . Thus the meaning of the words is made plaine . This Epistle was writtē for a warning vnto the last times , euen vnto vs vpon whom the ends of the world are come : and therfore that which is affirmed of these men , is verified in sundrie sorts of men in this age . For example : first , the Bishop of Rome is the next follower of Core : for looke as Core gainsaid Moses and Aaron , in regard of their lawfull authoritie ▪ so doth the Pope gainsay Christian Kings and Princes , in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions : nay herein he goeth beyond Core , in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands , and so ( being inuested in their own persons ) most rightfully belongeth vnto themselues . Secondly , his shauelings , and Masse-priests , not onely gainsay and contradict Christ in his doctrine ; but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead : yea , and ( wherein they strip Core ) they take vpon them to become mediatours betweene Christ and the Father , in praying the Father that he would accept the sacrifice of his Sonne , as hee did the sacrifice of Abel . Thirdly , of this sort are all Traytors and Rebels , either Priests or Iesuits , or other traiterously minded men at home or abroad , who ( no otherwise than Core ) gainsay the ordinance of God , and stand out in deniall or resistance of their lawfull and naturall Prince , whom he same punishment shall assuredly finde out , which consumed Corah and his companie in the end of their conspiracie . Fourthly , many amongst vs who professe the Gospel , yet walke in the gainsaying of Core , of whō some wil openly say they 〈◊〉 not what the Ministers speake ; whatsoeuer it is they will withstand it : yea many wretched creatures who come to the Lords Table , will not sticke to say , that they hope to see the day when they shall bee hanged ; which argueth them to bee abetter● in the wicked conspiracie of Gore . Lastly it were to bee wished that some of our students euen of Diuinitie , had not a spice of this sinne of Core : for within this sixe or seuen yeeres , diuers haue addicted themselues to studie Popish writers , and Monkish discourses , despising in the meane time the writing● of ●hose famous instruments and cleere lights , whom the Lord raised vp for the raising and restoring of true religion ; such as Luther , Caluin , Bucer , Be●a , Martyr , &c. which argueth that their mindes are alienated from the sinceritie of the truth ; because the writings of these ( the soundest expositors of the Scriptures raised since the Apostles ) are not sauourie vnto them ; yea some can reuile these worthie lights themselues , which is a spice of Cor● his sinne . 2. Doctr. Secondly , hence wee are taught to beware of ambition , and studie to bee contented with that condition of life wherein God hath placed vs , not seeking things beyond our estate . Dauid would not meddle with things beyond his reach , Psal. 131.1 . Paul had learned in euery estate to bee conted , to be abased as well as to be exalted . Our first parents in the ambitious conceit of further highnes , fell from a most happie condition , and brought ruine vpon themselues , and vs their posteritie . The vertue of contentation is indeed necessarie for al men , but especially let students seeke it at the hands of God ; and the rather , because that within these few yeeres diuers of them ( not possessing the benefit of this vertue ) being frustrated here of their expected preferments , which they thought were due to their gifts , haue departed away discontented , and haue growne to resolution in heresie , Papistrie , treason● , and most desperate attempts . Now that euery man may learne to bee contented with his conditiō , be it better or worse , let him think well vpon these two considerations : first , that the present estate and condition of life , wherin euery man is set by God , is the best estate for him : health is best in time of health , and sicknes in time of sicknes : riches when they are enioyed , pouertie and want when the Lord changeth his hand : life whilest he liueth , yea and death it self is the best when as that change befalleth : and all this is because the Lord so ordereth and disposeth vnto euery man out of his wise prouidence , which wee for our parts must in all our thoughts be submitted vnto . Secondly , that in regard of our sinnes we are lesse than the least of Gods mercies ; vnworthie to draw breath in the common ayre or to tread vpon the earth : and therefore ( being so vnworthie ) if we haue but small & few blessings , wee may well content our selues : for by our deserts wee cannot challenge so much as wee haue . Iacob herein staied himselfe in his want that he was vnworthie of the least mercie of God : the basest calling is too good for the best man , if hee looke at his desert . Ob. But euery man is preferred before me , and yet I deserue as well as they , or some of them . Ans. Herein content thy self , God hath called them to such condition ; stay till he call thee : distract not thy thoughts herewith , but rest in his reuealed will. 3. Doct. Thirdly , it may seeme strange that Core & his companie should gainsay Moses and Aaron , and their authoritie , especially beholding all the miracles whereby their calling was confirmed , the one to be Prince , the other the high Priest ; and yet we see it to be so : for his affection had blinded his conscience ; hee knew very well that they were called by God : he saw their whole religious course , the great miracles in their hands : but yet the disordred affections of his hart were they which blinded the vnderstanding of his minde . In like manner , men may marueile that so many learned Papists , otherwise so wise and prudent , should maintaine so many grosse errors , and heresies , and those against the foundation of religion : but the case is with them as it was with Core ; for let them bee neuer so learned , graue , and wise , yet their wicked heart● and ambitious affections ouercast their iudgement and knowledge , and ouer-carrie them against conscience : yea and often reason it selfe they reade the Bible the word of truth , but see not the truth therein contained , because the clowd of corrupt affections hath ouerspread and darkned their vnderstandings . Whence wee may learne , that if at any time wee would with fruite heare , reade , studie of learne the word of God , we must bring with vs not only quick vnderstandings , sharpe conceits , and firme memories , but honest hearts , calme and tempered affections : without which it shall bee with vs as wish the Iewes , who saw indeed and yet perceiued not . Fourthly , here Magistrates and Ministers must learne , not to be discouraged if they be gainsaid and contradicted by such as Core , Datha● , and Abiram , who were great men in their Tribes ; it was Moses and Aarons lot . Christ himselfe was a rocke of offence , and 〈◊〉 stumbled at him ; he was made a wonder of men , and few of the great beleeued his doctrine : yea few there were that did not gainsay it : it is not well with men when all men speake well of them ; meeke Moses shall haue his patience tried by very many such in the world . Fifthly , Students especially of Diuinitie , must take heede of this spirit of contradiction and gainesaying , whereby no wholesome doctrine can easily please them ; which was Cores sinne : and content themselues with that truth of doctrine , and those sound grounds of Diuinitie , which are propounded in the writings of those famous and excellent instruments aforenamed , who were the restorers of pure religion ; preferring them before all Popish writers and corrupt postillers ( in whom a man shall meete with nothing sooner than error and vnsoundnes ) and reading seriously their workes and writings , as the soundest and best grounds of Diuinitie , and expositions of the Scriptures , which haue been set out since the daies of the Apostles . Sixthly , let inferiours hence learne obedience , and silent subiection vnto superiours ; the seruant or subiect must not be a gainsaier , nay not an answerer againe , Tit. 3. This cutteth off all disputation betweene the Master and seruant , father and childe , prince and subiect : for the very appearance of Cores sinne must be auoided . Seuenthly , Core gainsaieth both Moses and Aaron ; the one in regard of his Magistracie , the other of his Priesthood . These two sinnes goe hand in hand : he that opposeth himself to Moses , despiseth Aaron also ; he that honoreth not the King , feareth not God ; he that careth not for the word , is not loyall to his Prince : a rebell to God , is a rebell to his Prince . Seeing then loyaltie towards God and the King are so linkt together in themselues , let vs not sunder them , but rather conioyne them in our practise , as the Apostle hath coupled them in one precept , commanding vs to feare God , and honour the King. Eightly , it may be here demaunded , whether haue we done well in gainsaying and contradicting the Church of Rome , seeing our Church before the time of K. Henry the 8. was a member of that Church ? Ans. When two are at strife both are not be blamed , but the partie in whom the cause is conuinced to be : we haue indeede departed from them ; but the cause of our departure was not in vs , but in themselues : we haue departed from them , as the Israelites by Gods commandement from the Tents of Core● they haue first a long time gainsaid Christ , and therefore we haue well done to gainsay them : we are not therefore the schismatikes , neither blame worthie ; but they in whom the cause of schisme is : no more than Moses was here to be blamed , the cause resting in Core. Lastly , it will be asked , what did Moses all this while that he was gainsaid ? Ans. He fell on his face , and prayed vnto the Lord. Wherein he became a fit president for vs in this land , who haue been aboue fourtie yeeres assaulted by Popish Cores , enemies and rebels , without and within vs : from whom we haue bin defended not so much by the sword , as by Gods protection , obtained by the prayers of his seruants : which teacheth vs for time to come to turne vs to this most ready course , of subduing al gainsaiers and enemies of our peace : for the direct way to discouer conspiracies , to subdue treasons , and rebels , and to purchase tranquillitie to a Church and land , is to commend the safetie thereof vnto the Lords fauourable protection , whose eyes are euer watchfull ouer his people . And thus much of Core his sinne . The last point is their punishment : in which it may be asked how they perished ? Ans. It is commonly thought that Core , Dathan and Abiram were swallowed vp of the earth : but I take it , that all the men of Core , al his substance and his Tents ; Dathan also and Abiram were swallowed vp of the earth : but that Core himselfe was burned with fire from heauen , with the 250 ▪ men that offered incense , vers . 35. for in the historie , Numb . 16.27.32 . it is said that Dathan and Abiram and the men of Core were swallowed vp ; but Core himselfe is not mentioned : so Deut. 11.6 . and Psal. 106.17 . In both which places Dathan and Abiram are said to be swallowed vp with their households ; but in neither place is Core mentioned . Secondly , Dathan and Abiram were in their Tents , and so were the men of Core also , when the earth opened and swallowed them , vers . 17. But Corah and the two hundred and fiftie men were at the doore of the Tabernacle with their Censors , fire and incense , and were deuoured with fire from heauen , vers . 19. Ob. Num. 26.10 . The earth opened her mouth and swallowed them ( that is , Dathan and Abiram ) with Core. Ans. The learned expound that place not of Cores person , but his substance & retinue . Marke here the iust iudgement of God : Corah had abused himselfe ( being a Leuite ) his office , and those sacrifices which he offered by fire ; and the Lord destroied him by fire . The same was the dealing of God with Nadab and Abihu , Leuit. 10.2 . Looke in what things men sin and dishonour God , by those for the most part the Lord reuengeth himselfe vpon them : so men glorie in abusing the creatures of God , as meats , wine , and strong drink , the Lord in the meane time secretly turneth the same to their owne destruction ; that those which are his good gifts and ordained for the preseruation of nature , being by● men abused , through Gods iust iudgement are turned to the choking and ouerturning of nature . Secondly , hence learne the wise counsell of Salomon , Prou. 24.22 . Feere God , honour the King , and meddle not with the seditions ; or with them that make alterations . For although it be lawfull for a subiect ( being called ) to shew his minde , what he thinketh meete for the Church or Common-wealth ; yet for a priuate man to attempt vpon his owne head to alter any thing , standing by Gods and the Princes law , is no better than sedition , and is a branch of Corah his sinne . Thirdly , although Corah , Dathan and Abiram are destroyed for this sinne , yet Cores children are not destroyed , but spared , Numb . 26.11 . God in iustice remembring his mercie , his care for the Ministerie was such as could not suffer the Leuites race to bee rooted out , but preserued for the vse of the Tabernacle . Let Gods care teach vs our dutie in this behalf , namely to applie our best endeuours for the maintaining and preseruing the Schooles of learning , for the vse and seruice of the Church . Commendable hath been the care of many Kings and Princes in this behalf , whom wee should imitate in preseruing these seed-plots of the Ministerie : for herein they imitate the great King euen God himselfe . Vers. 12. These are spots in your feasts of loue , when they feast with you , without all feare feeding themselues . IN these words the Apostle setteth downe the seuenth sin of these seducers : to know the meaning whereof the better , consider foure things : first , what is meant by feasts of loue and charitie . Ans. In the Primitiue Church it was a custome and manner to haue a feast before the Lords Supper , made by the Communicants ; vnto which some brought hony , some bread , some wine , some milke , and euery one according to their abilitie contributing somthing thereunto . These were here meant and called Loue-feasts , because they were herein to testifie their mutuall loue among themselues ; as also to the poore , who hereby were relieued ; and to the Ministerie it selfe , which was by these feasts partly sustained . Secondly , what is meant where these seducers are called spots in these feasts , or rocks ; for the word signifieth either , and more properly the latter ; they are rocks , because as rocks are perceiued a farre off by the seafaring men : euen so the infection of these wicked men spreads it selfe very farre : and againe , as rockes are dangerous and troublesome to them ; so are these as rockes and stumbling blockes to the weake , hindring them from the profitable progresse in godlines : they are also rightly called spots , because as a spot defaceth the countenance ; so their presence is an eye sore & a disgrace vnto these Loue-feasts . The third thing is the cause why they are thus called : that is , because in these Loue-feasts they feede themselues : for laying aside all care of the poore , & of the Ministrie , for whose sake this contribution was made , they pampered and fed themselues , riotously wasting the goods of the Church . The fourth is the cause of this their riot [ without feare ] that is , because they haue cast off the feare of God and man. In these words therefore the Apostle chargeth these false teachers not only with intemperance in generall , but also with a special kind of riot in mispending and wasting the contribution pertaining to the poores maintenance , and the sustaining of the Ministerie . Vse . That which is spoken of these mē , may be applied to these last times , wherein diuers men riotously abuse the goods specially prouided for the maintenance of the Ministerie and poore : as first the Romish Clergie , those Locusts that come foorth of the mouth of the beast ; idle bellies , and slow backes , the most of which want learning , and are vnable to teach the people ; yet feede themselues without feare , so as their eyes are swollen with fatnes : wealth they want not , hauing craftily conueied vnto themselues the third part of the reuenewes of Europe ; but with it do nothing but pamper themselues . Secondly , such Patrones are here included as feede themselues with Church-liuings , appointed for the relieuing of the poore , and maintenance of the Ministerie ▪ in such sort as Gods people cannot bee faithfully and sufficiently taught : they can bee content to depart from some ten pounds a yere to some vnable man , so as they may of the rest feede themselues without feare , or else ( as some doe ) serue their lusts , in mispending the Churches reuenewes vpon Hawkes , Hounds , and other improfitable rauenous creatures . Thirdly , such Students whether Fellowes or Schollers of or in Colledges as mispend their time in idlenes , gaming , or other improfitable exercises , come also within the compasse of the Apostles reprehension , as feeders of themselues with that salarie or liuing which was giuē for the maintenance of the Ministerie . Here a question may be demaunded ; namely , whether those whom wee call lay men , hauing Church lands & liuings impropriate vnto them , may bee said with these seducers to feede themselues without feare ; or whether can any man impropriate any Church goods or liuings , without sacriledge ? Ans. The answer hereof is two-fold : first , though no good member of the Church can in good conscience seeke the harme and preiudice of the same ; yet the plaine truth is , that the Church goods and lands may bee sometimes vpon some occasions alienated : the groūd of which answere is this rule ; namely , that the gouernours of the Church are to content themselues with things necessarie . For when the people had brought sufficient for the building of the tabernacle , Moses biddeth them bring no more , seeing ( saith he ) there is enough : so as when the Church hath too much and excesse ( as the Romish Church & these Churches of Europe gotten by Masses , Purgatorie , Dirge● , Sacrament of Penance , &c. ) there may be admitted alienation and impropriation of Church goods and l●nds ; but so as two conditions must be necessarily obserued : first , there must be iust cause : and that which is so alienated must bee employed to some good vse in the Church or Commonwealth ; and this is foure waies : first in case of present necessitie ; for tenths haue bin in some cases of necessity lawfully paied in way of tribute , and otherwise neither Church nor Common-wealth could haue been preserued . Secondly , in way of exchange when the alienation of some lands shall be rather more conuenient both to the Church it selfe , and to whom such lands are alienated . Thirdly , when as some great profit shal ensue vnto the Church and common-wealth : vpon which ground King Henry the 8. of famous memorie most iustly alienated most of the Church lands called Abbey lands ; that Monks , Friers , Abbots , and such like idle Drones should neuer haue more footing in this our land ▪ Fourthly , in way of reward : for Kings and Princes that are the Patrons & protectors of the Church may alienate Church lands ( where there are excesse ) vnto such as haue bin faithfull in the defence of Church or Common-wealth ▪ and that in way of requitall and reward of their seruice . The second condition is , that there must bee reserued a sufficient reliefe for the poore , and maintenance for an able Ministerie . Some there are which teach otherwise , and they reason thus : Tenths ( say they ) standing by Gods law are not to bee alienated : but the goods and lands of the Church stand chiefly in tenths , and therefore admit no alienation . Ans. In England tenths stād not by Gods laws , but by the positiue lawes of the land ; so as if it please the King he may appoint eights , or more or lesse as well as they : which if it were not so , no Minister were to meddle with the tenths of his Parish : for by Gods law tenths were brought to the storehouse of the ouerseers , and distributed by them to the Leuites , according as euery man had neede ; but the Leuites themselues neuer medled with thē . Againe , if tenths stood now by the law of God , then the poore should haue euery third yeere all the tenths of the earth : for so it was among the Iewes while they stood in force by Gods law . Secondly , they obiect that in the Prouerbs , chap. 20.25 . It is a snare to deuoure tenths . Ans. The place is to be vnderstood of tenths thē standing in force by Gods law , not of ours which stand by mans . Thirdly , they alleage that some decrees were made in the Primitiue Church , that the alienation of Church lands should become sacriledge . Ans. But those decrees concerned priuate persons who might not , not may not on their owne heads impropriate the Church goods ; as also they debarred the taking away of necessaries from the Church , for then the Church was farre from that superfluitie which sithence it hath obtained : so that for a lay man to hold lands impropriate , the former conditions obserued , is no sacriledge . Now if the question be concerning the impropriations of Colledges , whether they lawfully hold them or no : then I answere secondly , that I take it , they hold them by a more speciall right ; for they being giuen at the first vnto the Church , they are not ( being impropriate to Colledges ) generally and wholie alienated from the Church ; but remaine in this speciall vse of the Church for the maintaining of the Seminaries of it ; without which the Church must needs decay : and this seemeth a sufficient cause of reseruing vnto them this maintenance , so as ca●e be had of the people and poore for their reliefe & instruction . Secondly , whereas the Primitiue church first feasted , and then receiued the Lords Supper , wee note first the lawfulnes of feasts , so as the poore be regarded , superfluitie and riot auoided , and the right end intended , which is the praise and glorie of God expressed in thankfulnes for the abundance of his good blessings . So after the sacrifices & offrings Aaron and the Elders of Israel came to feast with Iethro before God , Exod. 18.12 . So Ezra . 8. Goe your waies , eate the fa● and drinke the sweete , and send part to them for whom none is prepared ; for this is the day of the Lord. Secondly , the Papists are deceiued , who teach it necessarie to come to the Sacrament of the Supper fasting , for these feasted before it . Thirdly , in the Primitiue Church , and in the Apostles daies , there was no priuate Masse in which one Priest should eate vp all alone ; but there were feastings , which cannot bee performed by one man alone , but the whole congregation . Fourthly , hence wee may note the end of the Lords Supper to be the increase of our fellowship & communion with Christian men , as well as our vnion with God ▪ and that wee are to come together in loue and Christian vnitie ▪ for the testifying of which charitable affection , the ancient beleeuers in the Apostles daies had these feasts of loue before they came to the Lords table . Further , in that these seducers are called [ spots in these feasts ] I note first that open offenders should be hindred and repelled from the Sacraments , being as spots in the face ; which because they are blemishes , must bee washed away : so ought these by the censure of excommunication to be ( vntill their repentance ) cut off from the face of the congregation . Secondly , that euery one that professeth the faith is not a true member of the Catholike Church , as the Papists erroneously hold ; that let a man be what he will , if he professe the faith , it is sufficient to make him a member of the Catholique Church . Whereas open offenders are to be accounted as spottes , which no man will say are true parts of the bodie , but blemishes to bee pared away , that their bodie may be the more perfect and entire . Feeding themselues without feare . ] In feasting we are to preserue feare within our hearts , which is two-fold : first of God , secondly of man. The former is seene Exod. 18.12 . The men of Israel feasted before the Lord. Iobes feare was , lest his sonnes should cast this feare of God out of their hearts in their feasting , and so offend God. The latter is prescribed Prou. 23.1 . ● . When thou fittest to meate before a Ruler , put the knife to thy throte , that is , bridle thine appetite ; haue respect not to passe the limits of sobrietie , tempetance , and moderation . And as wee are to eate and drinke , so also to season all other our actions with the feare of God and men : which one grace would cut off many gracelesse practises euery where raigning amongst men . But a speciall thing here aimed at , is , that we should neuer come to eate the Lords Supper without feare and reuerence : which because the Corinths wanted , Paul complaineth that one came hungrie , another drunke , and so prophaned that holy institution , 1. Cor. 11.21 . Ob. But in that place it seemeth Paul condemneth these Loue-feasts , which Iude here dispraiseth not , where hee saith , euery man eateth his supper before , vers . 21.22 . Ans. These Loue-feasts were indifferent , and might bee vsed or not ; Paul condemneth the great abuse of them in Corinth , because some were made by them drunke , and vnfit for the Lords Supper , and the rich deceiued the poore : but Iude commendeth them , because they were in other Churches rightly and religiously vsed . Clowdes they are without water , carried about of windes . ] These words containe the eighth and ninth sinnes of these wicked men : which the better to know what they are , let vs a little consider the meaning of them . [ Clowdes they are without water , ] I● pleaseth the Spirit of God in many places of the old Testament , to compare Prophets and Teachers vnto clowdes ; and their doctrine vnto the dropping and distilling of the raine and sweet showers falling from these clowds . So the Prophet Ezechiel is commaunded to set his face towards the way of Teman , and drop his word toward the South , and his prophecie towards the forrest . Deut. 32.2 . My doctrine shall drop as the raine , and my speech shal distill as the dew , as the shower vpon the herbes , and as the great raine vpon the grasse . Mich. 2.7 . and 11. The word translated * prophecie , signifieth properly to drop or distill : The reason of which comparison is rendred Isai. 55.10.11 . Because as the raine falleth vpon the earth , and returneth not in vaine , but moistneth it , and maketh it bring forth and bud , that it may giue seed to the sower , and bread to him that eateth : so the word in the mouth of the Ministers returneth not voide , but accomplisheth the Lords will , and prospereth in the thing whereto it is sent ; in becomming the sauour of life to the saluation of some , and of death vnto the death of them that perish . The words then standing vpon this similitude beare this sense ; Though the propertie and vse of clowdes is to carrie water and raine for the vse of the earth , yet some clowdes are without water : euen so , though all Teachers ought to bee filled and fitted with store of wholsome doctrine , to powre it out for the vse of the Church ; yet these seducers are vtterly destitute thereof . And againe , as those clowdes without water are light , and fitter for nothing than to be carried about with euery winde : so these are altogether variable and vnconstant , carried about with euery blast of strange doctrine . The former of these similitudes condemneth their sinne of barrennes and vnfruitfulnesse : the latter their ninth sinne of inconstancie and variablenesse . Concerning the former , seeing that the Apostle taketh it for granted that the clowdes are naturally ordained , to containe water ; it may be demanded how it can be cōceiued that the clowds aboue being heauie with water should not fall to the earth ; seeing euery heauie thing naturally descendeth and tendeth downward ? Ans. The clowdes are heauie indeed ; for euen the windes themselues ( being by many degrees lighter than they ) haue their weight , Iob. 28.25 . No man therefore by wit or reason can resolue this doubt , but onely from the word of God : which teacheth that it is by vertue of Gods commandement giuen in the creation , that the clowdes fall not . Gen. 1.6 . Let the firmament separate the waters from the waters : by force of which commanding word , the water hangeth in the clowdes , and the clowds in the ayre , and need no other supporters . Iob setting out the Maiestie and greatnes of God in his works , here beginneth ; That he hangeth the earth vpon nothing , he bindeth the waters in the clowdes , and the clowd is not broken vnder them . Philosophie is too defectiue to yeeld the true reason of this great worke of God , which commonly attributeth too much to nature , and too little to the God of nature ; whose prouidence and power is herein to be acknowledged , in that by his word he ordereth all his creatures , vnto which he speaketh the word and they obey . Secondly , hence wee learne to conceiue the right meaning of that place , Gen. 1.7 . Let the firmament separate the waters that be beneath , from the waters that be aboue . By the firmament is meant the ayre , or the distan●● betweene the earth and the starrie skie : by the waters vnder this firmament are meant the seas and floods ; and the waters aboue , are the watrie clowdes , which are diuided by the firmament or ayre in which wee breathe , called the firmament of heauē : for it is the lowest of the three heauens , which the Scripture maketh mention of , ●eaching to the starres ; the second being the sta●●ie heauen , the third being the heauen of heauens , the seate of God , where hee reuealeth his glorie to his Saints and Angels . Those then are deceiued who out of this place dreame of a wat●ie heauen aboue the starres . Now further in that these seducers are called Clowds without water , because they are destitute of wholesome doctrine ; wee learne first that Ministers ought to bee such as are able to teach wholesome and sound doctrine , 1. Tim. 3.2 . Malach. 2.7 . The Priests lips should preserue knowledge : otherwise they are as clowdes without water , keeping the field of God barren & fruitlesse : which abilitie supposeth , yea and imposeth the performance of diligence herein ; or else whether they haue knowledge or not , they come vnder the rank of them whom Esay 56.10 . calleth dumbe dogs ; which cannot , or doe not barke . In former ages I grant indeede there were readers appointed in the Church , who could not otherwise teach : but yet none were called for Teachers into the Church , but such as had this abilitie of watring Gods church by doctrine more or lesse , vntill heresie and schisme came in . Secondly , Ministers ought so to teach as they drop and instill the graces of faith , repentance , and obedience into the hearts of the hearers : euen as the clowds drop water vpon the drie earth which sinketh into the same . This was Pauls desire to see the Romanes , that he might bestow some spirituall grace vpon them , Rom. 1.11 . This is the right handling and diuiding of the word , when men shew not words but power , 1. Cor 4.14 . That Teacher sheweth learning that sheweth men Christ , and can bee a meanes to distill Gods graces into their soules : let this be the scope of those who are set apart vnto this holy Ministrie ; else shall they be as vnprofitable as clowdes which containe no water in them at all . Thirdly , if the Ministers must be as clowdes hauing water in them ; then must the people be as drie ground , not in regard of barrennes , but of thirst and desire after these drops & dewes of grace distilling from the Ministerie . Psal. 143.6 . My soule desireth after thee , euen as the thirstie land : vnto which disposition wee are to preserue two things within vs : first , look as in drie land parcht with the heate of the Sunne , there is a great want of moysture ; so in our soules must bee retained a sense of the want of the graces of God , with an heartie sorrow for our want . Our hearts must bee perswaded that in vs , and of our selues there is no good thing , that God can take delight in : yea and the griefe conceiued must not bee small , but wee must feele our selues euen dried and parched with the heate of his wrath due vnto our sinnes , vntill these sweete waters flowing from vnder the threshold of the Sanctuarie haue graciously refreshed vs. Mary saith , that God filleth the hungrie with good things : by the hungrie are meant those who feele themselues voide of grace , yea as it were pined and starued for want of it . Christ telleth the woman of Canaan that he came to the lost sheep of the house of Israel : that is , hee that knoweth himselfe not a wādring sheep , but quite lost , euen in the lions paw ready to be deuoured : such doth Christ take vpon his necke , and like a good shepheard bring backe to his fold . For hee was sent to preach the acceptable yeere ; not to the mightie and states of ●he world , but to prisoners and captiues , that is , such as could grieue and mourne for their captiuitie . Secondly , as drie land parched with drought gapeth and openeth it selfe wide , as if it would swallow vp the clowdes for raine : so must our hearts preserue within them an earnest appetite , and insatiable desire after Christ and his merits , aboue all the things in the world : more hungring after him , than after wealth , gold , siluer , honours , health , or whatsoeuer is delightfull and highest prized among the sonnes of men . And this will follow of the former : for if wee bee once at the point , that wee are out of all conceit of our owne goodnes , we will seeke earnestly for it at the hands of him who is the fountaine of al goodnes : if we feele our spirituall pouertie once , we cannot but couetously hunt after those true treasures which onely inrich our soules to all eternitie . The woman of Samaria did but prattle with Christ til he had told her of her sinne , and of her husbands : and that he which was now her husband was none of her● : then could she humble her selfe , and confesse him to bee a Prophet , and quickly after came to acknowledge him the Messiah , and al her cauelling was laid aside : so till we be humbled we doe but cauel at the word , and receiue it not as drie land doth the showers which fall ; but let the heart once bee touched , it is turned presently vpside down , and we are become other manner of men than before . The ninth sinne blamed in these seducers is , that they are inconstant and vnstable , carried like light clowds with the windes of strange doctrine : whence Teachers must learne to hold constantly the doctrine of saluation , Titus 1.9 . holding fast the faithfull word : people also must not reuolt or depart from it , nay not bee vnstable , or soone remoued to another Gospell . Eph. 4.14 . Be no more children wauering and carried aboue with euery wind of doctrine : but both Teachers and hearers must beware least we ( being by Gods blessing freed from the spiritual Egypt , where we were many hundred yeeres detained ) now after fourtie yeeres and moe , looke backe again , and fall from that faith into which we haue been baptised . Corrupt trees and without fruite , twice dead and plucked vp by the roots . ] In these words is the tenth sinne of these seducers set down , and that is their incurable hypocrisie ; illustrated and amplified by a comparison or similitude , from bad and barren trees : containing foure steps or degrees of naughtines , euery one worse than other . The first step , they are corrupt trees ; which must be vnderstood not in regard of their substance , but in regard of their corrupt fruits : for the word translated corrupt , properly is applied to trees that beare no fruite , but in the fall of the leafe , which with the leaues fall off , being neglected and wither away , neuer comming to any good or gathering . The second degree , they are without fruite : which words are a correction of the former ; for they are not onely without good fruite , but vtterly destitute of any fruite at all . Thirdly , they are twice dead : that is , certainly dead , hopelesse of any fruite . Fourthly , they are plucked vp by the roots , that is , vtterly without hope , not of fruite , but of life it selfe ; they are past liuing , and much more past fruite . This similitude then chargeth these seducers ( to whom it is fitly applied ) first , that al their workes are but hypocriticall . Secondly , that they are vtterly destitute of all good workes , which truly are good . Thirdly , that they haue no heauēly and spirituall life or sappe in them . And fourthly , that they are out of Christ , not rooted in him , but plucked vp : and therfore they are most hopelesse of euer bearing fruite vnto life ▪ being proceeded so farre in the high way vnto perdition . So much of the meaning . Doct. In that these false teachers are iustly condemned for this sinne of being corrupt trees without fruite : wee on the contrarie must striue to become good trees of Gods delight ; Isai. 5.7 . Iudah is the plant of my delight : trees of righteousnes ; Isai. 60.21 . The planting of the Lord , laden with the fruites of righteousnesse : which that we may be , foure things are required of vs : first , that we be well rooted : secondly , that wee liue in the roote : thirdly , that wee beare fruite : fourthly , that wee beare good fruite . First we must be rooted . In this rooting two things are required : first , there must bee a roote : this roote is Christ , Ioh. 15.1 . He is the vine , wee the branches . Rom. 5.6 . If wee bee planted into him , Col. 2.7 . rooted in him . Here wee must consider Christ not as God alone , or man alone , or the Son of God alone , but as God-man ; as God made man ; as an Immanuel , God with vs , euen our Mediatour and Redeemer . Thus he is our roote , in whom are hid the treasures of graces , Col. 2.3 . and of whose fulnes we all receiue grace for grace , Ioh. 1.16 . The second thing in this rooting is ingrafting : for trees of righteousnesse grow not by nature . Psalm . 1. A good man is as a tree planted : for by nature the best men are but wilde oliues , and must be transplanted from the first Adam into the second . The author of this ingrafting is God himselfe , who doth it by two actions : first , he giueth Christ truly and really in the word and Sacraments , not out of the word , but in and by it . So 1. Cor. 3. Paul planteth , Apollo watereth ; that is , God by their ministrie ingrafted the Corinthians into Christ. Secondly , when on his part hee giueth Christ , hee giueth also a power to the beleeuer to apprehend him , and receiue him with his merits vnto saluation , and that by the only hand of faith . Ob. But this can bee no ingrafting , seeing Christ is in heauen , we are on earth . Ans. It is not indeede a naturall ingrafting , which cannot be but by the fit applying of two bodies one to the other , but spirituall , yet as sure and as straight as that is . We see in nature , the minde is present and ioyned with the thing it thinketh of , although it be distant many thousand miles : if this can bee true in nature , then much more in faith which is a worke supernaturall , and far aboue the reach of nature . Againe , a man hath land giuen him in Spaine , Turkie , or America , many thousand miles off him , he was neuer at it , he neuer saw it , and yet is truly the Lord of it , and may say of it , it is his owne , by vertue of the donation . Euen so God in his word giueth Christ and his merits to the beleeuer , who as he hath receiued him by faith , so he retaineth him by grace : by vertue of which donation , and acceptation , a man may as truly say , Christ is his , as though he were now in heauen alreadie with him ; yea so firme and certaine is this ingrafting , that it once being made can neuer be dissolued , but is euerlasting : for the root liuing and abiding for euer , so also doe the branches , being set into the same , and that by the hand of the good husbandman God himselfe . The second thing required in a tree of righteousnes is life , which is not the naturall life of other plants , but spirituall and eternall ; for eternall life beginneth euen in this life . Galath . 2.20 . Now I liue , yet not I now , but Christ liueth in me , and this life is by the faith in the Son of God , and then wrought in vs , when the same minde which was in Christ whilest hee was vpon earth is also in vs , Philip. 2.5 . for hee conueyeth his owne disposition into his members in part , who are daily made conformable vnto him : of which conformitie the Apostle maketh two parts , Rom. 5.6 . First , a conformitie vnto him in his death ; that looke as he died for sinne , so ought his members vnto sin : and as he by his death subdued sinne , and obtained victorie ouer it ; so ought they daily to be nibling in the abolishing , and mortifying of that sinne which presseth them downe , and hangeth so fast vpon them , vntill the day of their full conquest and finall deliuerance . Secondly , a conformitie vnto him in his Resurrection ; that as he rose againe from the graue , so should they from the graue of their sinnes : and as hee rose to liue for euer , so ought they by vertue of his resurrection to liue to God in newnes of life , as those that looke to liue foreuer with him . Thirdly , the tree of righteousnesse must bring foorth fruites , to testifie the life of it , called Galath . 5.22 . fruites of the spirit , and there reckoned vp ; Loue , peace , ioy , long suffering , gentlenes , goodnes , faith , meekenes , temperance . Phil. 1.11 . Paul prayeth that the Philippians might be filled with the fruites of righteousnes , that is , the duties of the Morall law contained in the first and second Table . Fourthly , a tree of righteousnes must bring foorth good fruites , such as are pleasing vnto God. Quest. How shall a Christian bring forth good fruits ? Ans. First , good fruit must come from a good heart , an heart penitent , and truly turned to God. Mat. 3. Bring foorth fruites worthie amendement of life . 1. Timot. 1.5 . Loue out of a pure heart . Secondly , it must be brought forth with intention , will , purpose , and endeuour to obey God in his commandements , which the heart must respect . Thirdly , the end of this fruite must be the glorie of God , not seeking our selues but Gods honour . In Leuit. 19.23 . God requireth that the trees should bee circumcised , which was thus performed : The three first yeeres the fruite was to be cast , or fall away ; the fourth it was to bee dedicated to the Lord , and the fifth yeere the Israelites might eate of the fruite : euen so wee must first cast away in respect of our selues our fruites , and dedicate them vnto the Lord , so he shall taste of them with delight , and not before . Fourthly , it must bee brought foorth to the good of others ; as trees beare fruites not for themselues , but for men : so our fruites must bee intended not so much for our priuate good , as the common good of the Church and Common-wealth . Doct. 2. Seeing the faithfull are not such corrupt trees , but of Gods owne planting , they haue here first a ground of comfort in the middest of sorrow , sicknes , yea and death it selfe ; for being ingrafted into Christ , the whole man is preserued safe & found in him : yea the dying bodie , nay the dead bodie , and that which is rotting in the graue is planted into him , and is to liue againe in him who alwaies liueth , and will raise it to life eternall at the last day . Trees in winter are dead to mans sense ; yet because the rootes of them liue , and haue in them sappe and moysture , in the spring they shall bud , blossome , and beare fruite againe : euen so the rotten body at the time of refreshing shall reuiue againe and become a glorious plant , putting off mortalitie and corruption , no more to be subiected thereunto againe , than the roote into which they are set ; who hath for his members chased them away . Secondly , seeing we must be planted , and cannot attaine this growth by nature : we must detest , and abhorre our selues in dust and ashes , renounce , and bewaile our naturall condition , and be at no rest till wee feele our selues set into Christ , by liuing the life of the Sonne of God : For know we not that Christ liueth in vs , except we be reprobates ? Thirdly , our Church hath herein resembled Iudah ; hauing been for many yeres a plant of Gods delight , who hath hedged and fenced it by his fauourable protection : but many , yea the most branches are barren , bearing no fruite ; others beare lesse fruite than they haue done , being withered and fallen back : what will be ( thinke we ) the end hereof ? Surely the axe being alreadie laid to the roote of the tree , shall cut downe whatsoeuer branches beare not foorth good fruite , and they shall be cast into the fire . It standeth vs then in hand to become more fruitfull before we be cut downe . Fourthly , hence let euery man learne subiection vnto God in all his crosses and afflictions ; wee are trees or branches at least , of the Vine , the Father is the husbandman , and looke a● the husbandman loppeth , cutteth 〈◊〉 pruneth , yea and almost cutteth downe his trees to make them more fruitfull ? so dealeth the Lord with his children , who therein are to rest well contented ; for he chasteneth them for their good ; that although no chastisement seemeth ioyous for the present , yet it bringeth afterward the pleasant fruite of righteousnes to those that are exercised thereby . Twice dead and plucked vp . ] Some hence gather this , that wee are once dead in Adam by originall sinne ; and secondly after regeneration or ingrafting into Christ by some grieuous sinne wounding the conscience to death : and hence conclude that a man regenerate may die againe , and fall from grace : vrging for their purpose that in Rom. 11.20 . Through vnbeleefe they were broken off , and thou standest by faith ; be not high minded but feare . But this cannot be so vnderstood : for by twice dead , is meant dead certainly ; or dead twice , once in Adam by originall sinne , and the second time dead by their owne actuall sinne . As for that place in Rom. 11. I answere , there are two kindes of planting : first outward : secondly inward . The outward is when God giueth the word vnto a people with other his ordinances , and they publikely professe it . The inward is when God giueth true faith , whereby men are set into Christ. Now the Iewes whom the Apostle speaketh of , were implanted by the former onely , and therefore might be broken off : the other is euerlasting . 1. Ioh. 2.19 . They went out from vs , but were not of vs : for if they had been of vs , they should haue continued with vs. Further , where it is said , Plucked vp : ] hence is gathered by some that they were once in the roote , and therefore a man rooted and set in Christ may perish finally . Ans. But we must know that this phrase in the Scripture signifieth a manifestation of the things to be done , rather than the doing of them ; they are therfore said to bee plucked vp , whom God manifesteth neuer to haue been rooted : as also men are said to be blotted out of the booke of life ; not that they were euer written therein , but in that God manifesteth and maketh knowne to men that they were neuer written in it . Vers. 13. They are raging waues of the sea , foaming out their owne shame : they are wandring starres , for whom is reserued the blacke darknes for euer . THe Apostle in this verse proceedeth on in the further discouerie of these wicked men by sundry other sins ; set downe after the same manner as the former by way of similitude and comparison . And first he compareth them to the raging waues of the sea ; and secondly to wandring starres . And in the end of the verse : For whom &c. the conclusion is againe repeated , of which we haue spoken in the 11. verse . The former comparison hath three expositions : for some will haue their grosse hypocrisie hereby signified ; and then the comparison standeth vs : Looke as the waues of the sea rage and swell , rising vp towards the heauens , as though they would swallow and ouerflow the earth , which they seeme to threatē ; but drawing to the shore , they are broken to a little foame : so these seducers make a great shew of godlinesse , and pietie , as though they onely would goe to heauen ; yet is the matter nothing so , all is but froth , seeing they want the power and practise of religion , and godlines in the middest of such pretenses . Secondly , others hereby expresse their vnprofitablenes and deceitfulnes in their doctrine , thus : As the waues of the sea rise very huge and high , especially being stirred by the windes , and yet their effect is nothing but a little foame and mire , which they cast vp : so these lewd men being puffed vp in themselues , promise great matters to their followers : as much libertie , many blessings and great good things ; and yet the effect of all their shewes is but to make men much more the seruants of sinne than before . And thus Peter speaketh of them : In speaking swelling words of vanitie they beguile with wantonnes , through the lusts of the flesh , them which were cleane escaped from them . This was truly spoken of them , and may as truly be applied vnto diuers of our times : as first the Libertines and Familists , fondly assuring their disciples that they shall bee illuminate and deified , such great matters they promise : whereas they make them the children of the diuell seuen fold more than they were before . Secondly , the Romish Clergie haue been as large in their promises vnto their hearers : teaching them that they shall be able to satisfie the iustice of God for their sinnes , yea and merit life euerlasting , and that many of them can performe works of supererrogation , which the law of God bindeth them not vnto : but what is this but to foame out dirt and mire , and to teach men that for a little mony they may breake al Gods Commandements ? The third exposition is this : As the Sea stirred by the windes and weather rageth , and from the foundation casteth vp nothing but froth : so these men stirred and mooued by the hand of God correcting them , amend not , nor profit thereby : but rather vnder the same , discouer the wickednes and vnbeliefe of their hearts : which is the most agreeable and fittest exposition ; explained in Isai. 57.20 . The wicked are like the raging sea that cannot rest , whose waters cast vp mire and dirt . From this sense consider these two things : first , a worke of God : secondly , a practise of man. First the wil , work , and appointment of God is , that men shall be troubled , stirred , mooued , and set out of quiet , and haue within them such disquietnes , as if the raging waues of the sea were within their soules . The minds of men both godly and wicked , their willes and affections are often so distempered , as is the sea whē it is troubled with boisterous windes and tempests . Iere. 49.23 . The Lord shall trouble Damascus , so she shall become as a fearfull sea that cannot rest . Iosh. 7. Ioshua said to Achan ; Thou hast troubled Israel , and the Lord shall trouble thee . Iob saith , The Almightie troubled him , chap. 23.16 . Yea Christ himselfe , although hee was without sinne , had his soule troubled in his agonie , in which his minde , will and affections were disturbed : and this trouble God bringeth on men diuers waies ; sometimes by those of a mans owne house , as Iacobs sonnes troubled him , Genes . 34. Sometimes they of his companie , as Achan , Iosh. 7. Somtimes by the Lords withdrawing of himselfe , Psal. 30.7 . Thou diddest hide thy face , and I was troubled . Sometimes a mans own heart and conscience will rage against him , as Baltazar seeing the hand writing vpon the wall , was troubled , and there was no life in him , Dan. 5. What then wil some say , is there no difference betweene the godly and the wicked herein ? Ans. Yes : for euery little crosse vnto the wicked is a tempest breaking the rockes : which maketh them to storme and rage , and send foorth foame and mire : but the crosses of the godly are as calme windes , a little shaking them indeed , & for a little time : but are blowne ouer when they haue a little exercised their faith and graces , so as they are bettered , yea and furthered by them . 1. King. 19. Elias standing on Mount Horeb , there passed by him a mightie tempest which rent the rocks ; and then an Earthquake , then fire : but God was not in any of these : afterward there came a still and soft voyce , and God was in the voyce . Afflictions are like that tempest , earthquake and fire , namely to the wicked , against whom the Lord commeth to shake and consume them : but to the godly are as a still voyce to teach and instruct them : vnder which they quietly content thēselues , because God is in that still voice , namely , by his grace and presence supporting and sustaining them euen in the middest of their troubles . Secondly , the practise of a wicked man is , when hee is troubled and stirred by God to foame out his owne shame ; euen as the sea his froth . Experience teacheth , that if a wicked man haue any wrong or disgrace offered him , presently he discouereth the corruption of his heart , and breaketh out into railing , cursing , reuiling , and all manner of reuenge : so if Gods hand bee vpon him by sicknes , or vpon his familie , he cannot couer his want of loue of God , he cannot hide the infidelitie of his heart : for hee betakes himselfe the next way to the Sorcerer , Figure-caster , or the next Wizard , so flieth from God as fast as his feete will carrie him : and euery way the same violent affections bewray themselues , which these seducers are charged withall . Vse . Seeing this is the propertie of a wicked man being troubled , to foame out his owne shame , let the childe of God in his trouble quiet himselfe , restraine and bridle his corruptions ; yea let him shew foorth his faith , obedience , meeknes and subiection vnto God ; let him repaire vnto God by prayer : as Iehosaphat being in a great streight on euery side turned his eyes vnto the Lord , saying : I know not what to doe , but our eye● are towards thee . And Dauid 〈◊〉 from Absalom his sonne reuiled him not , nor ●tormed against him , but turned to the Lord , saying ▪ If I please thee not , Lord here am I , doe with me 〈◊〉 at thou pleasest . The second comparison followeth in these words : They are wandring s●ars . By which words wee may not vnderstand the Planets in the heauens : neither the fixed starres which keepe a direct and constant course : but such as wee call shooting , falling , or gliding starres ; which haue some light , but it is soone obscured . The sinne then is , that which was before mentioned , namely their false and instable doctrine , which can neuer direct men to heauē , no more than these shooting starres can direct either sailers by sea , or trauellers by land . Hence learne two things : first , that all true Teachers must be starres . Secondly , they must bee fixed and not wandring starres : first they must bee starre● . Ob. This cannot be , seeing they haue no light of their owne . Ans. Christ is the light which inlighteneth euery man that commeth into the world ; called therefore the Sunne of righteousnes , and the day starre , from whom all Ministers receiue their light . Againe , they may bee fit instruments to carrie light vnto others ( which is their office ) although they haue none of their own , saue that onely which is conueied from Christ vnto them : as a Lanthorne hath no light in it selfe but what men put into it . Doct. First , all true Teachers must first haue the Sunne of righteousnes to shine in their owne hearts , before they can enlighten others with his light : for as Paul was himselfe comforted that he might be able to comfort others , 2. Corinth . 1. so no man can teach others , till himselfe first bee taught . Secondly , if they be starres they must shine to somwhat , and that is , to the hearts of men : so as the principall care of Ministers ought to bee herein placed , that they may enlighten the minds , consciences , wils , and affections of men , so becomming the meanes of the rising of the Sunne of righteousnes in mens hearts , not that they may fill the care with words , but the heart with light , comfort , and refreshing . This was the scope of Pauls preaching , 2. Cor. 4.2 . in the declaration of the truth to approoue himselfe to euery mans conscience in the sight of God : so as if his Gospell were yet hid , it was not his fault ; but of those men whose eyes the God of the world had blinded , that the light of the glorious Gospel of Christ should not shine vnto their hearts . Vse . This teacheth that all men by nature are the children of darknesse , without the knowledge of God ; as vnto whō God hath appointed Teachers to be as shining stars to enlightē them . We neede not to go farre to proue this truth , for euen our owne countrey witnesseth that in the daies of former Princes , our forefathers wanting this light and these stars , sowed and reaped their fields , brought home their corne , baked their bread : which serued them partly for foode , and partly to make a breaden god of ; a more palpable darknes than that of Egypt which might haue been felt . Secondly , seeing that darknes is chased away , and wee haue the light , and many bright starres to direct vs , take the exhortation Ephes. 5.8 . Ye are now light , walk as children of light , namely by accepting , entertaining and embracing of the light . That wee may doe this , first wee must know the light , and behold it with the loue and affection of our hearts vnto it ; that as when the Sunne shineth , euery man openeth his doores and windowes to receiue the comfort of it : so wee should open the doores of our hearts to entertaine , and retaine the light of Christ , to haue them filled therewith : for then Gods fauourable countenance is shining vpon vs. Secondly , hauing the light , we must doe the workes of the light , that is of obedience : when the Sunne is vp and shineth euery man walketh in his calling , and whilest our Sunne of grace is ouer our heads , wee are to walke as becommeth the calling of Christianitie , to make conscience of all sinne ; a shame is it at noon day to stumble & fall , and rush into a pit : so now is it for Christian men in such a sunne shine of the Gospell , to betake them to euery worke of darknes , and be betaken with euery snare of sin , as though they had no light to direct them , but were left in darknes . Secondly , true Teachers must not onely be starres , but fixed starres , that is , constant & stable in the doctrine which they teach , and deliuer out of the Prophets , and Apostles : for if the starres and Sea markes should chaunge their places , and remoue to & fro , the poore passengers that looke for constant direction from them , are likely to be carried and cast vpon quicke sands and rockes , and so bee ouerthrowne and drowned : in like manner if Teachers bee variable , and changelings in their doctrines , the soules of their hearers ( not knowing where to haue sure direction ) are as likely to suffer shipwracke and sinke into the pit of hell . Vse . People ought to haue their hearts stablished , and setled vpon the doctrine of religion taught , and proued vnto them out of the word ; by the direction whereof they are to bee passed vnto the hauen of happines . If this bee learned of the bodie of this land , our peace and prosperitie shall be stable , within our walles and palaces : ye● Gods protection shall be a wall of fire round about vs. So much of that verse . Vers. 14. And Enoch also the seuenth from Adam prophecied of such , saying : Behold the Lord commeth with thousands of his Saints . THe Apostle hauing in the latter part of the former verse repeated the conclusion of the reason , which is , that these seducers shall be destroyed , ( the blacknes of darknes being reserued for them ) hee confirmeth that conclusion by a worthie testimonie of Enoch ; who prophecied that the Lord would giue iudgement against all vngodlie men : and therefore these vngodly men vers . 4. must needes be destroyed . In this testimonie consider two things : first the preface before it : secondly , the testimonie it selfe . In the preface he nameth the author ; who was Enoch : and commendeth him in that he was the seuenth from Adam . Here two questions are to bee answered : first , whence had Iude this historie , seeing it is no where recorded in the Scriptures ? and how knew he it to be Enochs ? I answere two waies : first , he either had it and learned it to bee his by some tradition which went from hand to hand : ( or else written by some Iew ) or secondly , he learned it out of some booke which went vnder Enochs name : then extant in the daies of the Apostles , though now lost : it is certaine that one of these waies hee had it . Hence the Papists gather that the Iewes had vnwritten traditions , and consequently all their traditions are to be obserued . Ans. We denie not all vnwritten traditions , of which some are true and profitable : but wee renounce and denie all those traditions which are made articles of faith , & rules of Gods worship , necessarie to saluation , ( for all such doctrines are written in the books of the Prophets and Apostles , which containe perfect direction and rules concerning faith & manners ) of which kind the Romane Church holdeth their traditions to be : this is of another kind , it being no article of faith , nor necessary to saluation to knowe whether Enoch writ this prophecie or no. Againe , from the second answere , others who are no Papists , conclude , that some bookes of Canonicall Scripture are perished and lost . But this is vntrue ; for then first the fidelitie of the Church , which is the keeper of these Oracles , should be called in question : and secondly , in the bookes Canonicall extant , not one sentence , or tittle , no not the sense of any sentence is lost : how then should whole bookes come to be lost ? It is alleaged that the books of Salomon are most of them lost . Answ. The bookes of Salomon which were lost , were bookes of humanitie and Philosophie : for hee writ of all beasts , birds , trees , euen from the Cedar in Libanus to the hyssop vpon the wall : the books of humane truth might faile , but no part of Canonicall Scripture . Ob. Mention is made in the Scripture of the bookes of the Chronicles of the Iewes or Kings of Iudah ; but these are perished . Ans. They were politique histories , as are the Chronicles of England , or other Countries . Ob. The bookes of Nathan , Gad , Idd● , Shemaiah , and other Prophets are perished . Ans. All these ( as is though by the learned ) are contained in the bookes of the Kings , Chronicles , and Samuel . Ob. This book of Enoch is lost . Ans. First , it is doubted whether it was a booke or no , or went by a tradition . Secondly , if it was a booke , it was no part of Scripture : for Moses was the first penman of Scripture , who liued long after Enoch . The second question : why doth the Apostle make choise of this testimonie of Enoch , rather than some other Prophet ? Answ. Himselfe giueth two reasons . First , he was the seuenth from Adam : it is therefore an ancient testimonie , to be receiued and reuerenced for the antiquitie : but withall it sheweth what is true antiquitie ; namely ▪ when a doctrine of religion can bee prooued from some Prophet or Apostle : ( for this testimonie was a prophecie ) and therefore that antiquitie which the Church of Rome challengeth to her religion and doctrine is but counterfeit ; because they are not able to iustifie the maine pointes thereof from any Prophet or Apostle : yea in these wherein they dissent from vs they cannot bring their proofe and descent from within the first hundred yeeres after Christ. It is then a vaine plea and false pretence of them to boast of the antiquitie of their religion . The second reason is in the word prophecied : for Enoch spoke not this of his owne head or motion , but from God ; for no creature , Angell , or man , can foretell things to come ; it being a prerogatiue properly belonging vnto God. Ob. Yes , but the learned Physition can truely foretell the death of the patient to come . Ans. He doth not properly herein foretell a thing to come : for the death of the partie is present in the signes and causes of it . Ob. But the Diuell could foretell Sauls death , 1. Sam. 28.19 . To morow shalt thou be with me and thy sonnes . Ans. The Diuell could not properly foretell it , but might see it in the causes and signes . Againe , hee might speake so to Saule ; because God had made him an instrument for the execution of that iudgement and destruction : so as God only properly foretelleth that which is simply to come , and no man or Angell . The second point is the testimonie it selfe . Behold the Lord commeth &c. ] In which obserue three points : first , the comming of the Lord : secondly , the iudgement of the Lord : thirdly , the cause of it in the 15. verse : To giue iudgement against al men , &c. First of the party comming : Behold the Lord commeth . ] Where the Apostle speaketh in the time present , which is put for the time to come : which forme of speech sheweth the certaintie of Christs comming to iudgement ; who shall as certeinly come , as if he were now alreadie comming . Concerning which certaintie , it may be demaunded first , whence commeth this comming of Christ to be so certaine ? Ans. From the vnchangeable will of God , which hath certainly decreed the same . For he hath appointed a day in the which he will iudge the world in righteousnes . And thus are all other the articles of our faith most certaine , in that they are grounded on the vnchangeable will and word of God. Secondly , how or from whence may we know this will of God to be so certaine ? Ans. From the manner of propounding the doctrine of it ; wherein the euidence of the spirit plainly appeareth , saying peremptorily ; the Lord commeth : euidently expressing the certaintie as if it were now present . And the same may be spoken of the whole scripture , which in it selfe is most sure and certain , because it is the most vnchangeable will of God : but how do we know it so to be will some say ? I answere , by the euidence of the spirit , the authoritie , puritie , maiestie , effect , and ends of the doctrine : it neede not seeke euidence elsewhere than from it selfe , not from man or the Church it selfe . The Romish Church confesseth it is of it selfe , and in it selfe sufficiently certaine , but not to me or thee , except the Church say so : but this is a false position . The Scripture is certaine both in it selfe and vnto vs , and we know it so to be though neuer a man would acknowledge it : the heart seasoned with grace will make the mouth confesse it . Secondly , the Apostle speaking in this forme , he commeth , for he will come : wee learne to set before our eyes the comming of the Lord Iesus to iudgement , and to make account of euery present day as the day of his comming : the Scriptures euery where commend watchfulnes vnto vs , which is to do nothing else but to make reckoning continually of this day . But some will say , we cannot make account daily of it , for we see it commeth not : neither may we enquire into the time of it . Answ. Although wee cannot exactly make account of that daye of generall iudgement , yet may we well reckon vpon the day of our particular iudgement , and the day of our owne death , that so wee may be fitted thereto : For as this shall leaue vs , so that shall finde vs. A necessarie doctrine and dutie to be enforced in these drowsie daies , wherein euery man almost putteth off the euill day , and maketh league and couenants with death and hell : the young man presumeth of length of daies : the olde man dreameth he may liue one yeere longer : both of them deferre hereupon their repentance , in that they both are of one minde , namely , that their Master will yet deferre his comming . Thirdly , we must not only carrie within vs a conceit and opinion of this day ; but also must be inwardly affected with it , that we may walke in awe and reuerence before God in regard of it . 2. Cor. 5.11 . Knowing therefore the terrors of the Lord , we perswade men &c. Now in the latter part of this verse , the attendants of the Lord in his comming are mentioned in these words : With thousands of his Saints : which must be vnderstood not only of Angels , but men also , 1. Thess. 3.13 ▪ at the comming of the Lord Iesus Christ with all his Saints . Qu. How can this be , and how shall the Saints come with him ? Ans. All men shall rise with their owne bodies , good & bad , at the sound of the Trumpet : then shall the Saints be taken vp into the clowdes to meete Christ , and shall be made a part of his attendance : but the wicked shal stand vpō the earth , wishing the mountaines and hils to fall vpon them , and hide them from the presence of the Iudge . Which affoordeth a most speciall comfort vnto all them who know themselues to be the members of Christ , they shall not need to be dismaied at that day , nor feare the face of the wicked , seeing they shall be receiued in the clowdes , into fellowship with Christ before the iudgement begin : which manner of proceeding the Apostle hauing described , concludeth with the same : Wherefore comfort your selues one another with these wordes , vers . 18. Here also may bee noted the power , maiestie , and omnipotencie of Christ in his second comming , although his first comming was base and in the forme of a seruant ; now he shall come with many millions of Angels and Saints ; whom all creatures cannot resist : let no wicked man thinke then either to absent himselfe , or escape his fearefull wrath : the only way to auoide it is in thy life time to meete him by repentance . Vers. 15. To giue iudgement against all men , and to rebuke all the vngodly among them , of all their wicked deedes , which they haue vngodlily committed : and of all their cruell speakings , which wicked sinners haue spoken against him . THe second point in the testimonie , is the iudgement of the Lorde , which together with the cause is in this verse described . Concerning the iudgement wee must knowe , that it is either generall or speciall : both of them here mentioned : the former in these wordes : To giue iudgement against all men ; the latter in these words following : And to rebuke all the vngodly among them . ] . In the generall iudgement it may be asked how Christ can bee said to giue iudgement against all men ; seeing the Saints shall come with him , and hee will passe no sentence against them ? Ans. The meaning is , he will giue iudgement vpon all men : for the godly shall receiue and heare a sentence , but of absolution : and amongst all men he will rebuke the vngodly : all persons shall come vnto iudgement without exception , of what age , sexe , or state soeuer they be . This vniuersall iudgement teacheth vs , first , to redresse before this day come whatsoeuer within vs would when it commeth confound vs , for euery man must appeare in his owne person : no Procter shall be allowed to speake or solicite for any man ; the secrets of all hearts must bee disclosed , and euery man shall receiue accordingly to that he hath done . It standeth men therefore in hand to reforme things amisse before hand , for they shall appeare nakedly euen as they are . Quest. How shall this bee done ? Ans. 1. Cor. 11.21 . Iudge thy selfe before hand , and thou shalt not bee iudged of the Lord ; arraigne , examine , cast and condemne thy selfe , sue for pardon as for life and death , and thou shalt escape that fearefull iudgement : For hee that confesseth his sinnes and forsaketh them , shall finde mercie , Prou. 28.13 . Thus doe and mercie belongeth vnto thee . Vpon the same ground Paul raiseth the same dutie , admonishing all men euery where to repent , because he hath appointed a day in which hee will iudge the worlde in righteousnes , Act. 17.30.31 . Secondly , seeing there is a day of vniuersall iudgment , seeke in the meane time to stop the mouth of thy conscience , that it may then stand with thee to excuse and acquite thee , and neuer dare to offend againe and wound it , for it is a deputie Iudge vnder God ; which if it condemne thee , much more shall God the great Iudge , being greater than thy conscience . Thirdly , hence in all actions our care should be to approoue our hearts vnto God , especially in hearing and speaking the word , prayer , vse of the Sacraments , yea and all our endeuours should be to please and obey him ; who one day will giue an vpright sentence vpon them all . Thus the consideration of the iudgement to come , made the Apostle Paul endeuour to approoue all the actions of his life vnto God , 2. Cor. 5.11 . So Peter 2. Epist. 3.11 seeing all these things shall be dissolued , what manner of men ought we to be in holy conuersation and godlines , looking for the hasting vnto the comming of the day of the Lord ? The speciall iudgement is laid down in the next words , and they containe two things : first , the persons who shall be iudged ; All the vngodly among them . Secondly , the manner of their iudgement in the word rebuke or conuince . The persons are set out by their propertie of vngodlinesse , which is a sinne directly against God : and the vngodly man is he who denieth God the honour due vnto him : of whom ( that we might the better know him ) the Scripture hath giuen fiue notes or properties : as first , that he knoweth not , or acknowledgeth not the true God aright according to his word . Psal. 10.4 . All their thoughts be that there is no God , that is , they acknowledge him not , in his presence , prouidence , iustice , or mercie . Secondly , he subiecteth not his body , soule , and conscience to the laws of God in al things : but taketh libertie to liue as hee list . Iob. 21.14 . They say to the Almightie , Depart from vs , we will none of thy waies . Psalm . 50.16 . They hate to be reformed . Thirdly , in heart and life he dependeth not himselfe vpon the will , power , prouidence , and good pleasure of God ; but on something out of God in himself , or some other creature ; Abac. 2.4 . whereas the iust man liueth by faith , the wicked man exalteth himselfe , and is puffed vp as bearing himself vpon something besides the Creator . Fourthly , he worshippeth not from his heart the true God , he lifteth not vp his soule in prayer , or thanksgiuing : but as a beast receiueth blessings contenting himselfe within himselfe , neuer looking higher to the hand reaching them out vnto him . Iob. 21.15 . Who is the Almightie that wee should serue him , and what profit is it to call vpon him ? Psal. 14. He neuer calleth vpon God. Fifthly , he hateth the Church and people of God , and when occasion shall serue he will testifie it by persecuting the same . For he that loueth not God , loueth not his adherents . Psa. 44.5 . They smite downe thy people O Lord , and trouble thine heritage . These be the notes of them against whom sentence shall passe when they shall be iudged : from whence two duties are to be learned . First , to denie all vngodlines , and to put farre from vs all the properties thereof . Secondly , to exercise our selues vnto godlines and all the duties therof : as first to learne to know God aright , both in his owne attributes , and also in his affection to vs ward , neuer quieting our selues till wee know him to be our Father , our Redeemer , our Sanctifier : and this knowledge of him is life eternall . Secondly , to subiect our selues , our liues , wils , affections , speeches , and actions , to all his lawes : for to shake off the yoke of obedience to any part of his word is rebellion . Thirdly , to goe out of our selues , as being nothing in our selues ; and in our hearts depend vpon the will and good pleasure of God , liuing by faith , making him our rocke , our tower , our fortresse , and strong defence in all estates , yea in life and in death our aduantage . Fourthly , to worship him not only outwardly ( as hypocrites may doe ) but to serue him in our spirits , giuing him our whole hearts . Fifthly , to loue all men , but especially Gods Saints , and the householde of faith ; affecting the particular congregations ; and chiefly delighting in the Saints vpon earth that excell in vertue . Thus walking with God , as Enoch did , we shall escape this most wofull sentence which shall bee pronounced against the vngodly ones of the earth . The second thing in this special iudgment is the manner of it in the word rebuke . ] God rebuketh two waies : first in mercie , when as in iustice he remēbreth mercie , Hab. 3. Secondly in iustice , yea in anger and wrath : Psal. 6.1 . O Lord rebuke me not in thy wrath : and this latter is here meant . So as thus much is here signified , that the Lord will powre out his fury , and his wrathful indignation vpon al the vngodly of the earth . This wrathful rebuke hath two parts : first , the conuicting of the vngodly in their own cōsciences , of all their wicked thoughts , words and works ; and this the word also signifieth , Reu. 20. The books shal be opened , and all mens sinnes shall be laid open : that is , they shall be so discouered , as they ( being conuinced ) shall not be able to denie them . Secondly , the punishment that shall follow that conuiction . So Dauid prayeth , Psa. 6. Neither chastice me in thy heauie displeasure . Doct. Hence we learne that al things are fully and perfectly knowne vnto God ; and all things are open before him : Heb. 4.13 . yea they are naked , and as it were vnquartered before his eyes : for the Apostle alludeth to the cutting vp of a beast , or the anatomizing of the creature , wherein men are curious to finde out euery little veine , or muskle , though they lie neuer so close : euen so the Lord shall finde out euery transgression , although neuer so secretly conceiued and concealed , and that in such sort as hee shall conuince the vngodly man , whose mouth shall be shut so soone as euer his booke is open : which should teach vs , first , in matter of religion to auoide all dissembling and hypocrisie . Be that in deede what thou seemest to be : for though thou maiest delude men , thou canst not deceiue the Almightie , but hee shall conuince thee . Secondly , let thy dealing before men be plaine , simple , without fraud , couin or deceit ; for though thou maist glose with men , who cannot conuince thee , yet the righteous Lord shall rebuke thee for want of righteousnes in thy dealings . Thirdly , humble thy selfe before God alwaies for all thy knowne sinnes ; yea and for thy vnknowne sinnes also : for though they be vnknowne to thy selfe , yet they are knowne vnto him , who will one day conuince thee of them all , except thou preuent him by thy repentance . The third thing propounded in the testimonie , is the cause of the iudgement , in these words : Of all their wicked deeds which they haue vngodlily cōmitted , and of all their cruell speakings , which wicked sinners haue spoken against him . ] The cause is two-fold , the deedes and words of men : the deedes are distributed , first , by the propertie of them , being workes of vngodlines . Secondly , by the manner of performing them , they are vngodlily cōmitted . By vngodly works are meant all sinnes against any part of the law of God , whether in the first or second Table : for euery sinne ( though it be directly against man ) hath in it a defect , and ● . withdrawing of some dutie due to God. Secondly , for the manner , these workes being vngodly and failing against the law , are done after an vngodly manner : and that worke is done vngodlily which proceedeth from an vnrepentant heart , and a minde addicted and deuoted to vngodlines , which is knowne and discerned to be such a one by three notes : first , because it purposeth to commit sinne before hand . Secondly , in the committing of sinne it is delighted and taketh pleasure in it . Thirdly , after sin it walketh in the same course , yea runneth on in the same waies without remorse or repentance : and this clause seemeth to be added to put a difference between the godly and wicked , who both of them may commit vngodlines and be found in vngodly actions ; but not both committing them in an vngodly manner : for the childe of God before he sinne hee purposeth it not , yea he hath a purpose not to sinne ; so as he may say it is not only besid● , but against his purpose . Secondly , in his sinne he hath a resisting , and strife against it , and is not wholy swallowed vp in the pleasure of it . Thirdly , he lieth not in it , but reneweth and recouereth himselfe againe by faith and repentance : so as though hee doe wickednes , yet hee doth it not wickedly , but weakely , being ouercome and foyled by corruption . And hence is it that this wicked worke being found in the hands of Gods children , though it deserue death : yet through grace it shall be no cause of his condemnation . Doct. The principall cause of condemnation is not this or that sinne , but the lying and trading therein , which argueth an vngodly heart : to commit vngodlines indeede , maketh men subiect to condemnation ; but to commit it vngodlily , this bringeth swift iudgement . Secondly , a wicked man sinneth not of infirmitie , for he committeth vngodlines in an vngodly manner , and tradeth in wickednes , wickedly : the sinnes of infirmitie befall not the gracelesse sinner , but the regenerate only , in whom frailty faileth grace for a time : the drunkard may excuse himselfe and say his sinne is his infirmitie ; yet is it not , but a wickednes , wickedly committed : so of the couetous person and other sinners . Thirdly , marke Gods great mercy with much thankfulnes : in that the regenerate doing wicked actions aswell as the wicked , are not condemned for them as the wicked are : For there is no condemnation to them that are in Christ Iesus , Rom. 8.1 . The second cause of the iudgement is the speeches of the wicked , set out by two properties : first , they are cruell : secondly , they are vttered against God. An example of such speech we haue in Lamech , Genes . 4. Whosoeuer killeth Caine shall be reuenged seuen fold : but whosoeuer offendeth me , I wil reuenge my selfe seuentie times seuen fold ; a cruell and bloodie speech vanting it selfe euen against God himselfe . Vse . First , hence it followeth that wicked words and works are causes of lust condemnation . Ob. Then good words and workes are causes of saluation . Ans. The reason is not good : for wicked mens sins be perfectly wicked , but the actions of the regenerate are not perfectly good . Secondly , we are hence to bewaile the vngodly words and workes that haue passed vs , which binde vs ouer to condemnation , and aboue all things in the world to sue to God by prayer for pardon : yea to giue our selues no rest , till we haue within vs the witnes of Gods spirit , witnessing to our spirits that we are graciously accepted , and that our vngodly workes are remoued out of his sight . Thirdly , wee are to marke those persons whose liues and mouthes abound with vngodlines , and communicate not with such ; but mourne for them as Lot did , whose righteous soule was vexed , not onely in seeing the wicked workes , but also in hearing the filthy speeches of the vncleane Sodomites . My teares ( saith Dauid ) haue bin my meate day and night , while they daily say vnto me , where is thy God ? Fourthly , our dutie is to auoide euery wicked way and word , and endeuour to haue our speech seasoned with salt , and ministring grace to the hearers . Fifthly , consider hence what we in this land may iustly be afraid of , seeing vngodlines so exceedingly aboundeth , godlines decreaseth : the godly are taken away , the wicked reproch those that are left euen for religions sake , and for such religious practises as stand both by Gods law , and the lawes of the land , by such speeches as these : Thou art one that runnes to sermons ; doest thou learne this and that there ? thou art full of the holie Ghost , the Diuell is within thee . And such like most wretched and vngodly speeches , iustly deseruing fearefull iudgements : The wickednes of inhabitants ouerturne whole kingdomes , Prou. 28.2 . It behoues vs then to betake our selues to speedie repentance ; lest speedie vengeance ouertake vs vnawares . Vers. 16. These are murmurers , complainers , walking after their owne lusts , whose mouthes speake proud things ; hauing mens persons in admiration , because of aduantage . IN this verse the Apostle returneth againe to his former purpose , and still continueth the rehearsall of the sinnes and vices of these false teachers , against whom he writeth ; and against whom he hath alreadie alleaged twelue seuerall sinnes ; and in this verse addeth sixe more , of which some notwithstanding haue been touched in the sins formerly condēned . Herein we will first shew the nature of the vices themselues , and secondly lay downe the contrarie duties so farre as they shall concerne vs. These are murmurers , ] By murmuring wee are to vnderstand a certaine fruite of impatience , whereby men shew themselues displeased with the worke of Gods prouidence , especially when his hand is vpon them , and they are vnder the crosse . Example whereof wee haue in the Israelites , who when Moses had brought them out of Egypt , they murmured and repined that they were fed with Manna only , and wanted their flesh-pots which they had in Egypt : see Deut. 1.26.27 . where this sinne is called rebellion against God ; and therefore is no small sinne . For the auoyding and preuenting of which sinne , wee must learne two duties : first , in silence and subiection to calme and quiet our harts in the reueiled will of God vpon vs , though therein our owne willes bee crossed . Psal. 4.4 . Examine your selues , and be still . Psal. 37.7 . Be silent vnto God , and waite on the Lord. Which is al one as if he had plainly said : Let Gods will be your will also . Isai. 30.15 . In quietnes and confidence shall be your strength . Herein our strength must be exercised , not in resisting , but enduring the hand of God. Secondly , wee must shew our selues truly thankfull to God in all things befalling vs : yea , euen in euill things , which otherwise may be occasions of murmuring . Iob. 1. The Lord hath giuen , and the Lord hath taken , blessed be his name . Ob. But this may seeme harsh and contrary to reason to blesse God for crosses . Ans. Not a whit , if we conceiue that according to our deserts , he might plunge vs into the pit of hell : and therefore if he mitigate of that iustice , and remember his mercie more easily correcting vs , herein all the praise of mercie is due vnto him . Complainers ] So called for two causes : first , because they are discontented with their present outward estate wherin God hath placed them ; the portion that God hath allotted thē liketh them not ; they are displeased that they are not as others be , and that they haue not as others haue . Secondly , because vpon the frowardnes of their dispositiō they are easily displeased , and hard to please again , soone incensed , and not so soone satisfied ; and thereupon are commonly complaining of the hard measure they seeme to receiue at mens hands . But especially they are so called in respect of the former reason . This is not the sinne of that age onely , neither only of those persons , but is euen a common sinne of our times , and that of the richer sort : for these are the poorest amongst men , euer whining , and complaining that their state is not so good as others , nor as they would haue it : and although they know ( as we say ) no end of their wealth , yet know they no end of their wishings and desires . We on the contrarie are hence to learne , first , to thinke well and speake well of that estate in which God in his prouidence hath setled vs , bee it better or worse . Phil. 4.11 . In what estate soeuer , I haue learned therewith to be contented . Heb. 13.5 . Be content with that you haue . First , carrie not couetous , aspiring , and malicious mindes and affections : but if thou must needes bee desiring , satisfie thy selfe with Iacobs desire : Onely the Lord be with me , and if hee giue me foode and raiment in this my iourney , it is sufficient . Secondly , our hearts must be set to obey God euen in pouertie and affliction , and beare aduersitie with an equall and moderate minde , our obedience must not onely be actiue in doing ; but passiue also in suffering his wil. Phil. 4.12 . I can want and abound , I can doe all things through Christ that strengtheneth me . Hebr. 10.34 . The faithfull could with ioy suffer the spoyling of their goods . Thirdly , wee must endeuour to shew all meekenes to all men vpon all occasions , putting off all morositie , waiwardnes and difficultie to bee satisfied and appeased . Christs voyce was not life vp in the streetes ; he endured all wrongs , forgaue all iniuries ; and all the members of his bodie put off likewise their wooluish dispositions : they cease to be Tigers , Lions , Cockatrises : and become Kids , Lambes , little children , easie to be handled , hardly offended , and quicklie pleased : which disposition we must put vpon vs. The third sinne ; [ walking after their owne lusts ] is fitly expounded in Eccles. 11.9 . where the young man is ironically willed to walke in the waies of his owne heart , and in the sight of his own eyes , &c. euen so these men liue in their sinnes , according to the leading and lusting of their owne corrupted hearts : which sin is before in the fourth verse touched ; and somewhat also is further to bee spoken of it in the rest of the Epistle . Our contrarie dutie is two-fold : first , if at any time by frailtie we fall into any sin , neuer to goe on in the same , but break it off , and returne vnto God : for to walke after his owne hearts lusts , is a note of a wicked person and an enemie of God. Psal. 68.21 . Surely God wil wound the head of his enemies , and the hairie pa●● of him that walketh on in sinne . Secondly , wee are to frame our liues cleane against the lusts and inclinations of our owne hearts ; waging battell continually against them , euer crossing and thwarting them : Rom. 13.14 . Take no thought to fulfill the lusts of the flesh . Galath . 3. They that are Christs haue crucified the flesh , with the lusts therof : for whosoeuer beleeueth truly the pardon of his sinnes by Christs death , cannot but mortifie the lusts of his wicked heart ; besides that the whole course of Christianitie is nothing else but a continuall conuersion and turning vnto God. The fourth sin . Whose mouthes speake proude or swelling things . ] That is , they boast themselues of knowledge , holines , and things not to be found in thē . The same with the Diuels sinne , Luk. 4. All this will I giue thee , for they are mine , and I giue them to whom I will : wherein he sheweth himselfe the father of lying and boasting . It is noted also to bee the property of Antichrist , as to whom was giuen a mouth which spake great things and blasphemies , Reu. 13.5 . which was meant of the Emperour indeed , but so as the second beast , which is that Antichrist , should doe all things which the first beast could doe before him , ver . 12. It is also the noted vice of all heretikes and seducers , 2. Cor. 10.12 . to exalt and praise themselues . The contrarie duties are , first , In common speech neither to praise , nor dispraise our selues , for vanitie lurketh in both : besides that , modestie will not suffer the former ; and the latter is to occasion others to praise vs , which is but vanitie . Secondly , when in speech wee compare our selues with others our equals , wee must euer thinke and speake better of them than our selues . Phil. 2.3 . Let euery man esteeme other better than himselfe . Paul comparing himselfe with the Apostles , said he was the least of them all ; because he had been a persecutor , 1. Cor. 15.9 . Thirdly , if any speake of his owne wants , when iust occasion is offered , hee must speake euen the most against himself . As Paul , that he was the head and chiefe of all sinners . Fourthly , if a man vpon iust occasion bee moued to commend himselfe , first he must doe it in all humilitie and modestie : so Paul speaketh of himself in another person : 1. Cor. 12.1 . I knew a man in Christ which was taken vp into Paradise , &c. And in nothing was I inferiour vnto the very chiefe Apostles , though I be nothing , vers . 11. The fifth sinne . Hauing mens persons in admiration , ] The word person in scripture signifieth the face , and outward apparance of a man , and consequently the things belonging vnto the person , as riches , honours , dignities , for the which these false teachers haue men in admiration . Qu. Is it not lawfull to admire a Prince , or other Potentates at all ? Ans. Yes : but when men admire them only for their person , riches , honours , nobilitie , without respect of the feare of God , or true vertue , this is vnlawfull , and the sinne of these men : wherein is also included the contempt of the religious poore , yea and also of the rich themselues , if they trulie feare God. Iam. 2.1 . My brethren , haue not the faith of our Lord Iesus Christ in respect of persons : teaching vs that it will not stand with true Religion , nor with the faith of Christ to honour men only because they are rich or noble . First , note here that no man carrieth so base a minde , and such slauish affections , as the proud ambitious person ; he magnifieth the great man , and is seruilly addicted vnto him euen for outward respects , not esteeming him for that which is indeede worthie to be respected . Secondly , the condition of great men ( for the most part ) is miserable , who haue many to admire them , but few to amonish them : rich men are admired for wisedome , whereas the same men , if they were poore , would carrie away no praise thereof . Ahab had foure hundred false prophets who thus admired his person , but onely one Micha who faithfullie admonished him . Thirdly , our dutie is to honour them that feare God , rich or poore , high or low : it being a note of a childe of God to contemne a vile person that is a wretched sinner , but to honour them that feare the Lord , bee they neuer so base : and yet the honourable much more , if they bee found in the waies of religion . The sixth sin . Because of aduantage . ] That is , for profits sake : where their couetousnes , which before was touched , is here againe taxed : the effect of which affection is to blind the minde that it cannot iudge aright of persons or things : it maketh a man account an enemie of God rightly honourable , and to deeme the things below of highest regard . Let vs weede out of our hearts this bitter roote of couetousnes , which otherwise will so blind vs , as we cannot truly discerne the people and things of God , but take Egyptians for Israelites , and accept of the red pottage in stead of the blessing . Vers. 17. But , ye beloued , remember the words which were spoken before of the Apostles of our Lord Iesus Christ. IN these words the Apostle goeth about to answere an obiection that might be made by the Church after this manner : We cannot bee resolued that these men against whom yee write , are so vngodly as you would make them : The answere whereto is framed in the 17.18 . & 19. verses . The effect of which is , that in the last times there shall bee mockers , and these be no other than the men of whom he writeth : and lest they should yet doubt of the truth of that he spake , he bringeth in the testimonie of the Apostles in the confirmation of the same : so as his doctrine was no other than that which was before by them deliuered . Where three things are to be considered : first , a preface to the testimonie , vers . 17. Secondly , the testimonie it selfe , vers . 18. Thirdly , the amplifying of it , vers . 19. For the Preface . But , yee beloued , remember &c. ] First , the Apostle Iude setteth out his owne dutie and practise , in that whatsoeuer he speaketh it proceedeth of loue : and he is not carried away in speaking or writing with sinister affections ; and therefore he calleth them Beloued . This ought to be the practise of al Teachers , who out of their inward loue to Gods people committed vnto them , are to vtter whatsoeuer they teach : yea and no man in any other calling may lay aside this affection in the discharge of the duties therof , seeing it is the end of all the Commandements . In the second word remember ] is laid downe the dutie of the Church & faithfull people of God , which is to remember the words spoken by the Apostles of the Lord Iesus Christ. Which we also in this age are to bee exhorted vnto for very weightie reasons : first , it is a notable remedie against al sinne , and especially the forenamed sinnes : Psal. 116.11 . In my haste I said all men are liars ; that is , whē I remembred not the word of God ; but forgat my own dutie , and was carried away with the streame of my owne affections against faith , then I failed and was foiled . Psal. 119. I haue hid thy testimonies in my heart , that I should not offend against thee . Secondly , this remembrance is a notable remedie against heresies , and schismes , and all false doctrines , and is of much vse in these our daies , wherein wee are in danger to bee seduced , partly by Atheists , partly by Papists , and partly by carnall Gospellers ; against all whom wee had need to bee well fenced , and armed by the reading , knowing , beleeuing , and remembring the wordes of the Prophets and Apostles , which onely are as Dauids sling to ouerthrow the great Goliahs . Thirdly , it is an excellent meanes to settle the conscience in the truth by perswading the same : and the rather to be enforced , because many alleage that there are so many Religions and opinions , that they wil be of none , for they knowe not which to betake themselues vnto . But if these were diligent in the words of the Prophets and Apostles in reading , searching and sifting out the truth in humilitie , they should finde wherein to settle themselues . Secondly , by this second word all Teachers are to take notice of their dutie , which is to whet the word of the Apostles vpon the hearts , mindes , and memories of their hearers , so as they may learne and remember them : and the rather because in former ages religion was destroyed , and superstition preuailed , because that men laid away the Scriptures out of their hands , and betooke themselues to the exposition of other mens writings ; and to glosse vpon the sayings of their ancestors : whereby they brought a black darknes ouer these parts of the world . The Prophets and Apostles giue another direction . Malachy the last of the Prophets referreth vnto Moses and the former Prophets ; and Iude the last of the Apostles vnto the former Apostles , shewing what ought to bee the scope of all Teachers that would follow their steps . Thirdly , hence all Students of Diuinitie are taught what they must most remember , namely the words and writings of the Apostles : for these are the key of the olde Testament and of the whole Scripture ; which dutie if it were well obserued , Popery , superstition and Atheisme could not so farre preuaile , but fall downe to the ground , as Dagon before the Arke . Thirdly , he nameth the authors of the testimony , who were the Apostles of our Lord Iesus Christ , implying their authoritie ; and taking it for granted , that whatsoeuer they spake or writ must be receiued as an infallible truth , and may not be contradicted . Now the better to know both what the Apostles were , and what this authoritie is , consider three points : first , their calling , and the greatnes thereof ; They were called by Christs owne mouth , Ioh. 20.21 . As the Father sent me , so I send you : by which comparison hee designeth them to a particular and weightie calling , standing in these points : first , as Christ was immediatly called by the Father , so were the Apostles immediatly called by himselfe . Secondly , as Christ was sent from the Father to preach to the whole world , being the great Prophet and Doctor of his Church ; so Christ sendeth them into the whole world , for the whole worlde was their charge . Thirdly , as Christ was sent to reueile his Fathers will , which before was hid to the greatest part of the world ; so they were sent by Christ to reueile the Fathers will , partly in making things more fully knowne , which were before but darkly shadowed : and partly in foretelling things to come , they all being Euangelicall Prophets . In these three standeth that comparison : in regard of which manner of the●● sending they are aboue euen the Angel● themselues , nay the Angels were as it were but their schollers . Eph. 3.10 . Now vnto principalities and powers in heauenly places is made knowne by the Church the manifold wisedome of God , that is , by the ministrie of the Apostles , the mysteries of God concerning mans redemption , haue bin reueiled to the Angels themselues . Secondly , consider their Authoritie , which was most authenticall , seeing that neither in teaching or writing they could erre , being specially priuiledged therefrom : Matth. 10.19 . It shall be giuen you in that houre what ye shall say . The peculiar promise of direction belonging to the Apostles is recorded in Ioh. 16.13 . The spirit of truth shall leade you into all truth ; in which regard they were bold to ioyne themselues with the holy Ghost . It seemeth good to the holy Ghost and vs , namely in ordering the Church affaires : yet here that distinction which is falsely applied to the Pope , is true in the Apostles , by reason of this assistance ; that as they were priuate men , and in other causes they might , and did erre , but not as Apostles in performing their office Apostolicall . Thirdly , their worke or office , they were Master builders of the Church of the new Testament : yea founders therof , both by teaching doctrines , and informing the manners of men : farre passing all Euangelists , Pastors , Teachers , or ordinarie Ministers since their daies . 1. Cor. 3.10 . As a skilfull Master builder ▪ I haue laid the foundation , and another buildeth thereon . For the furthering of which great worke in their hands , they had giuen them first a power to worke miracles for the confirming of their doctrine . Secondly , of giuing the holie Ghost by imposition of hands . Thirdly , an Apostolical rod to strike , and correct obstinate offenders ; by the which Peter smote Ananias and Saphira with present death : and Paul Elymas with blindnes . Vse . Marke that now the Pope claiming authoritie Apostolicall from Peter : it is but a false challenge ; for that authoriti● ceased with that office , and seru● onely to lay the foundations of the Church withall , being both extraordinarie as 〈◊〉 calling was : and personall , ceasing with the persons of the Apostles . So as if the Pope succeeded Peter in any thing , it is in the denying of Christ : it cannot be in founding the Church , which was done to his hand so many hundred yeeres before him ▪ Vers. 18. How that they told you that there should be mockers in the last time , which should walke after their owne vngodly lusts . THis verse containeth the testimonie it selfe , the preface of which was laid downe in the former : wherein two things are to bee noted : first , the time when wicked men shall abound in the Church : in the last time . ] Secondly , what maner of persons they are ; namely , described by two properties : first , they are mockers : secondly , fleshly . For the time : It is called the last time : which is the time from the Ascension of Christ vnto the end of the world . It may be asked , how could this be called the last time , seeing it is sixteene hundred yeeres agoe ? Ans. It is so called for two causes : first , because it goeth next before the end of the world , and shall be closed vp of the last day : 1. Corin . 10.11 . To admonish vs vpon whom the ends of the world are come . Secondly , in regard of former times , according to the seuerall ages of it , in which God altered the condition of his Church , and renewed his couenant from time to time vnto the same : as first plighting it with Adam , and afterward renewing it to Noah : thirdly to Abraham often repeating it : fourthly to Dauid : fifthly , at the returne out of the Babylonish captiuitie : sixthly , at the comming of Christ. But now Christ being come , and that fulnes of time wherein the former prophecies are fulfilled and accomplished , the shadows & ceremonies are abolished , & the new couenant of grace established ; there remaineth no renewing thereof , neither any other alteration of it : but as Christ hath alreadie appeared in his humilitie by his first comming ; so nothing is to be expected now but his second comming in glorie : and this is the proper and principall cause why this is called the last time . Secondly , concerning the persons of the vngodly mē they are described , first to bee mockers . These are described by Peter , 2. Epist. 3.3 . In the last times shall come mockers , which will walke after their lusts , and say , Where is the promise of his comming : that is , those that shall scorne all religion , and make a mocke of God , godlines , and godly men : than which there is not a greater height of wickednes : of whom Salomon speaketh as being so far gone , that they are past all admonition , and therefore would not haue them admonished : and Dauid maketh this the highest degree of a wicked mans proceeding in his sinne , to sit him downe in the chaire of scarners , Psal. 1. Vse . This part of the testimonie is most truly verified in our age . First in the Romish Church whose religion setteth vp a plain● mockerie of God , and of Christ , of Scripture and of true religion . First , for Christ they make but a mocke of him : the true Christ is a King , and so they say , but the Pope must controule him , both in making lawes of his owne to binde the conscience , as also in adding and detracting from Christ lawes what hee will : the true Christ is a Sauiour ; but they make euery man a sauiour of himselfe , by meriting saluation : for they teach that Christ merited , that we might merit our own saluation : yea the true Christ is a Mediatour , but yet Saints must bee intercessors : and his Mother , whom they intitle the Queene of Heauen , must commaund her sonne by the right of a Mother , to heare their prayers , and forgiue their sinnes ; what is this but to make his Mother Mediatour in his stead ? Secondly , as for the Scriptures , they renounce the originall Bible , and the Greeke and Hebrew text as corrupt , and will admit of none as authenticall , but the Latin translation : yea and of that allow no sense , but that which the Pope authoriseth , and setteth downe : what is this else but to make a mockerie of the Scriptures ? no Bible , no sense will serue , nor must stand , but the Popish sense , which is indeed to reduce all scripture to the Popes will and determination . Secondly , if wee come home to our selues , we shall finde this scripture verified among the swarmes of Atheists , which make but a scorne of the word and Religion : tell any man almost of his dutie , he will be readie to say ; How know you these to be Moses writings ? and these to bee the Apostles writings which goe vnder their names , and may not falsehood bee written as well as truth ? These are most prophane and blasphemous scorners : but such as were prophecied of before by the Apostles themselues . Againe , amongst those that professe religion are many scorners ; that let a man make but a shew of goodnes , and begin to make conscience of his waies , if he will not blaspheme and sweare as he was wo●● : if he will not drinke with the drunkard : if he refuse such companie as he conuersed with before , or will not doe as others doe , hee is presently condemned for a precise foole , or with such reprochfull tearmes ; how then is not this prediction of the Apostle accomplished , when euen the performing of morall duties , yea and such as stand by the lawes of God and the land is scoffed at , as a blemish ? When scorners are so rife , and bold euen in the face of the Church ? when where God hath his little flocke , the diuell hath a large kingdome ? let vs not be offended too much , when we heare and see these scorners ▪ but then acknowledge the accomplishment of this prophecie , and contrarily loue and reuerence the word of God as a most pretious treasure . The second sinne whereby these vngodly men are described , is , that they walke after the lusts of their owne hearts , wherein two things are included : first , that these vngodly men shall haue their hearts filled with vngodly lusts . Secondly ▪ that they shall walk after these lusts . Concerning the former sundrie things are to be knowne : First , what this lust or concupiscence is . Ans. In the Scripture it is of two sorts , either originall , or actuall : or it may be considered two waies : first , as it is the fountaine or ofspring of all other sinnes ; or secondly , as it is a fruite of the corruption of our hearts . The former is an impotencie of the heart , whereby it is inordinatelie disposed to the desire of this or that euill : of which Iames speaketh , chap. 2.14 . Euery man when hee is tempted , is drawne away by his owne concupiscence : hence is the whole corruption of the heart , or originall sinne called lust , because it principally sheweth it selfe in these lusts . The latter is actuall lust , that is , euery inordinate and euill motion of the inner man against the law of God , which proceedeth as a branch or fruite from the fromer roote . Rom. 6.12 . Let not sinne raigne in your mortall bodies , that ye should obey it in the lusts of it : where , by lusts , are meant the flames and motions of lusts springing from the former fountaine . This lust I call first an inordinate motion , to distinguish it first from a holy lusting in the regenerate . Dauid lusted after and desired the commandements of God , yea aboue gold and siluer ; and there is a lust of the spirit against the flesh , as wel as of the flesh against the spirit . Secondly , from a naturall lusting , which is an appetite after meate , drinke , &c. which in it selfe is no sinne . Lazarus desired without sinne the crummes vnder Diues his table . These lusts then are not to be condemned , but only lusts inordinate . Secondly , I say euery euill motion ; because lust in the Scripture comprehendeth all thoughts and motions against Gods law , so is the Commandement to bee vnderstood : Thou shalt not lust , Eph. 2.3 . Among whom also we had our conuersation in times past in the lusts of the flesh , in fulfilling the will of the flesh , and of the minde . Where the Apostle inlargeth it vnto all motions , inclinations , passions , and perturbations of the heart , minde , will or affections : so farre as they are not directed by the law of God. This text must be vnderstood of actuall lust : of which there be two degrees : for sometime it is sudden , and sometimes voluntarie : the former is the first motion of the minde conceiued , but without consent . The latter is the motion conceiued , but with consent , purpose and deliberation ; which may be made plaine in this similitude . The eye is sometimes cast vpon an obiect on a sudden , without any purpose or intention of the minde : but sometimes purposely and steadily vpon the same : and as in the twinkling of the eye it is often shut without thought or purpose : but sometimes againe of purpose and deliberation to preuent some hurt : so is it in the minde ; the heart is a furnace of lust , the flames whereof arise sometimes vpon the sudden , and sometimes vpon leisure and deliberation ; both these degrees must here bee vnderstood . Concerning which lusts there be three things further here to be considered : First , the qualitie and nature of these lusts ; in that they are said to bee vngodly lusts ; such as their root is , such are these branches : and therefore are in their nature properly sins , yea principall and master sinnes , yea and sinning sinnes , causing men to goe on in sinne . Qu. If they be sinnes , what Commandement of the ten condemneth them ? Ans. Sudden lust before consent of will is condemned in the tenth : but voluntarie with consent is condemned in all the nine former . If this distinction bee not held , we cannot make tenne Commandements . For in all the Commandements lust is forbidden ; necessarie then it is that lust should be thus distinguished , and also referred , as wee haue said . Quest. Some may aske : In what Commandement is original sinne condemned ? Ans. Some say it is forbidden in the whole law , which is not vntrue ; but yet it seemeth to be directly condemned in the first and last Commandements : for these two concerne properly the heart of man : the first respecting the hart directly so farre as it concerneth God : the last so farre as it concerneth man , whether himselfe , or others . Vse . This teacheth vs to detest the Popish error , which teacheth vs that inordinate lusts be no sinnes , if consent of will be not added : but that is false : for if they bee conceiued in the minde , they are the sinnes of the minde , condemned in the tenth commandement . Ob. But they say , there can be no sinne properly produced without consent of will. Ans. In ciuill matters the reason is good , that none can be accessarie vnto sinne , vnlesse consent of will be added : but in diuine matters and in the Court of Conscience it is farre otherwise . Secondly , in the lusts note the propertie of them , in these words : Which walke after ; their propertie is to raigne in men , and to cause men to giue attendance vpon them : yea and to walke after them . Where they are not resisted and repressed , they make that man a vassall and slaue vnto them . Rom. 6. Let not sinne raigne in your mortall bodie , to obey the lusts of it . Where the Apostle insinuateth so much that they force and compell men to the obedience of thē : the whole order and course of which regiment is liuely described , Iam. 1.14.15 . by fiue degrees : first , lust tempteth , and that two waies : first , by withdrawing the heart from God : secondly , by intising , and intangling the minde with some delight of sinne . Secondly , lust conceiueth , when it causeth the will to consent , and resolue vpon the wickednes thought vpon . Thirdly , it bringeth foorth when it forceth a man to put in execution the things consented vnto and resolued vpon . Fourthly , it perfecteth the birth of sinne , vrging a man to adde sinne vnto sinne , vntill he come to a custome , which is a ripenes and perfection in sinning . Fiftly , it bringeth forth death , that is , euerlasting vengeance and destruction : in all which hee alludeth vnto the beginnings , proceedings and end of a man ; who after he is past his full strength , decaieth againe and dieth : by these degrees the lusts of the heart rise vnto this raigne and regiment in the heart of euery wicked and naturall man , where grace ouercommeth not nature . Thirdly , obserue the number of these lusts . After vngodly lusts . ] Where he speaketh in the plurall number as of many : for originall concupiscence is the seede of all sinne in euery man : and looke how many sinnes there be in the world , so many lusts are there in the hearts of men : so as seeing there is no number of the euils in the world , euen so are the lusts of the heart innumerable . Therefore truly may wee conclude , that vngodly men haue their hearts filled with vngodly lusts . The second point in the words is , that these vngodly men shall walke after their lusts ; which is then done , when men first suffer their hearts to be withdrawne from God by euill lusts and motions : secondly , giue assent thereunto : thirdly , practise them : fourthly , keepe a course and trade in sinning , which is the perfection of it . Thus a man denieth the true God , and excludeth him out of his heart , and setteth vp the diuell , yea his owne lusts for his God , vnto which hee becommeth a slaue ; so as this is no small sinne . Doct. Hence note a difference betweene the regenerate and the reprobate : for if the childe of God be enticed and drawne away from God , he grieueth for it , and giueth not readie consent vnto the temptation . Secondly , if through frailtie he bee ouercarried to giue consent , yet it is not full consent ; but he doth it against his will and purpose , for his purpose is not to sinne . Thirdly , if he put lusts in execution , he lieth not in them , he will not walke after them ; but recouereth himselfe , because he is incorporated into Christ : he hath the roote of grace , which shall not vtterly die in him , the seede abideth in him , which at last shall sproute vp to repentance and amendement of life : and hereby may a man know whether he be the childe of God or no. Vse . First , whereas all men good and bad haue innumerable lusts in them , we are to take notice of the vilenes and vncleannes of our nature , which is common to the good and bad , betweene whom there is no difference but by grace : our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man. Secondly , to mourne and bewaile them . Thirdly , to pray that God would burie them all in the death and graue of his Sonne , that they stand not vp in iudgement against vs ; being euery of them sufficient to procure our eternall destruction . Secondly , we must not suffer sinne to raigne in vs , for this is the part of an vngodly person : true it is that lusts will be in the heart whilest a man is in the flesh : but they must bee resisted , that they may not raigne and rule the heart . Quest. How shall we keepe vnder the lusts of the heart from raigning ouer vs ? Ans. Seeing sinne raigneth in the minde by euill thoughts , our thoughts on the contrarie must bee framed according to the word , and ordered by the counsell thereof : according to the Apostles aduice , Phil. 4.8 . If any thing be honest , vertuous , of good report , we must thinke of these things . Coloss. 3.16 . Let the word of God dwell plentiously in you . Again , lust raigneth in the memorie , by remembring vanities , wrongs , and wicked speeches and actions : wee must therfore remember our sinnes , the number and greatnes of them , the curse of the law against them , the day of our owne death , and the generall iudgement ; the remembrance of which shall be able to keepe out , or at least to keepe vnder these vngodly lusts . Further , seeing it raigneth in the affections of pride , reuenge , hatred , &c. wee must learne the exhortation , Phil. 2.5 . Let the same minde be in you that was in Iesus Christ : that looke as Christ was most milde , meeke , humble , patient , full of loue towards God and man , so ought our vnruly affections to bee conformed vnto his . And lastly , seeing it raigneth in the bodie by idlenes , ease , sleepe in excesse , which make the bodie an instrument of sinne , wee must alwaies diligently inure our selues to the duties of our callings ; vsing fasting , watching , and prayer : by which meanes well obserued , the lusts in the heart may still trouble and molest vs ; but they shall not rule and raigne ouer vs. Vse . 3. If it be the propertie of a wicked man to follow after vngodly lusts , wee ought to purge our selues from all the lusts of the flesh and spirit , 2. Cor. 7.1 . lest these defile our bodies and soules in the powers and parts of them : to doe which the better , remember that blessed are the pure in heart : secondly , to inure our selues vnto the feare of God , seeing the feare of God is cleane , Psal. 19. that is , it clenseth the heart , and breaketh the necke of all noysome lusts . Vers. 19. These are makers of sects , fleshly , not hauing the spirit . THis verse containeth the application of the former testimonie vnto the particular persons whom it concerneth : setting downe who they be that are scorners and followers of their lusts : namely , scorners are they that make sects , separating themselues from the people of God : and followers of their lusts be those who are fleshly , and without the spirit : which words being applied to these seducers , fasten two sinnes more vpon them . The first whereof is , that they are makers of sects . The second , that they haue not the spirit . For the former , the word signifieth a singling and separating of themselues from the Church and people of God , and consequently the making of sects to themselues : neither may this seeme strange that there should be such persons that make such separation ; seeing it is the nature of euery sinner to flie from the presence of God , as Adam did : and Peter when he had seene a part of the glorie of Christ , bad him depart from him for he was a sinner . The prodigal sonne must haue his portion apart , and will not be perswaded to liue with his father ; and euery vngodly man withdraweth himselfe vnto perdition , Heb. 10.38 . Doct. First , it is a great sinne for a man to separate himselfe from the assemblies of Gods people : because first it is a flying from God and his presence , whose face euery one is commanded to seeke ; seeing he presenteth himselfe in the Word and Sacraments , and wheresoeuer two or three are assembled in his name , &c. Secondly , it is a contempt of Gods ordinance , which whosoeuer despiseth , despiseth God himselfe . Thirdly , out of the Catholike Church is no saluation : the saying is true , Whosoeuer will not haue the Church for his Mother , shall not haue God for his Father . Fourthly , the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen ; whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here , shall neuer enter into the gates of the kingdome of glorie hereafter . Vse . Our dutie hence is to ioyne our selues to the assemblies of the faithfull , not forsaking the fellowship that we haue among our selues , Heb. 10.25 . but keeping the vnitie of the spirit in the bond of peace , Ephes. 4.3 . being like minded one towards another , Rom. 15.5 . speaking one thing as those that are knit together in one minde and one iudgement , 1. Cor. 1.10 . And if we would separate our selues , then let vs depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation . Secondly , such are iustly reprehended who seldome come to heare the word , receiue the Sacraments , and to call vpon God in the congregation : for so much as they can they cut themselues from the kingdome of God , in reiecting the meanes of their saluation . Ob. They alleage for themselues that if they should come , they should heare but a weake man like themselues speak vnto them ; and if Christ himselfe or some Angell should preach vnto them , they would heare willingly . Ans. Lay aside all disputing , and yeeld vnto the wisedome of God , whose ordinance it is that men should be taught by men , and not otherwise . Ob. They say further that they haue the Bible , and the sermons of the Prophets and Apostles at home , and none can make better sermons than they : and againe , that they can get knowledge enough to saluation by themselues : and some say they haue knowledge sufficient and neede no more . Ans. First , Gods ordinance must be acknowledged , and reuerenced in the publike Ministerie , and in the middest of the assemblies : and priuate duties must giue place to publike . Secondly , the word is not only to be knowne but affected : now although knowledge may bee gained priuately ; yet the affections must bee wrought and mooued in the publike Ministerie . Thirdly , those that know the most , know but in part ; and the Ministerie is instituted , not onely to initiate and begin men , but to confirme them in grace , and leade them to perfection : for which end the Lord hath giuen Pastors and Doctors of the Church to teach men , vntill they come vnto a ripe age in Christ , which is not till death . Now for the further cleering of this point , two questions are to be resolued . 1. Quest. Seeing it is a sinne for a man to seuer himselfe from the Church of God ; where and what Church is that to which a man may for euer ioyne himselfe with a good conscience ? Ans. That people which heare , beleeue , and obey the doctrine of the Prophets and Apostles , are the true people and Church of God , vnto which a man may safely ioyne himselfe . Diuers notes there be , but the infallible notes of the true Church are , knowledge , faith , and obedience vnto that doctrine ; these were the notes of the Primitiue Church next after Christ : Act. 2.42 . First , they continued in the Apostles doctrine . Secondly , in fellowship , wherein the duties of loue are comprehended . Thirdly , in breaking of bread , that is , the administration of Sacraments ; for the celebration of the Supper is put for both . Fourthly , in prayer , that is , inuocation of God with thankesgiuing . In that Commission of the Apostles giuen for the gathering together of the Church of God , they are enioyned first to teach all Nations : that is , to make them Disciples , namely by the doctrine Propheticall and Apostolicall . Secondly , to baptise them , that is , to bring and admit them into the house of God. Thirdly , to teach them to performe all things which they were commanded . In which Commission two of these notes are expressed . Ephes. 2.19 . The Church is founded vpon the doctrine of the Prophets and Apostles . Ioh. 8.31 . If ye abide in my word , ye are truly my Disciples . Ioh. 10.27 . My sheepe heare my voyce and followe mee . Psal. 147.19 . He sheweth his lawes to Iacob , and his statutes to Israel , he dealeth not so with euery nation . Hence we note , that wee may not ioyne our selues with the Iewes or Turkes , who renounce the words of the Prophets and Apostles : neither yet with the Papists ; for though in word and speech they holde this word , yet in deede and in the sense they corrupt it , euen in the foundation . The second question . But what if there be errors in the Church , or things amisse ; may wee not then separate our selues ? Ans. Things that may be amisse in the Church must be distinguished : for some faults concerne the matter of religion : some the manner : the former respecteth doctrine principally : the latter the manners of men . First , for things amisse in the manners of men wee may not separate ; but with Lot haue our righteous hearts vexed , and grieued with the wicked conuersation of those among whom wee liue . The Scribes and Pharisies sitting in Moses chaire , teaching Moses his doctrine must bee heard , howsoeuer the corruptions of their manners be such as they may not bee imitated , Matth. 23.1 . Yet here obserue further , that although we may not separate our selues from such corrupt persons in the publike assemblies , yet in priuate conuersation wee may abstaine from them . 1. Cor. 5.11 . If any that is called a brother be a fornicator , or couetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such a one eat● not : that is , eate not priuately . Secondly , if the Church erre in matter of religion , then must we consider whether the error be in a more weightie and substantiall point , or in matter of lesse importance . If it be in smaller points ( the foundation being kept ) wee may not separate our selues . 1. Cor. 3.15 . If any mans worke burne , he shall lose , but himselfe shall be safe , yet as if it were by fire . Now if the error of the Church bee in substance of doctrine , or in the foundation , then we must consider whether it erre of humane frailtie , or of obstinacie : if of frailtie we may not separate . The Church of Galatia was through frailtie quickly turned to another Gospell , and erred in the foundation , holding iustification by workes : yet Paul writeth vnto it as vnto a Church of God. So likewise the Church of Corinth erred grieuously , and ouerthrew the Article of the Resurrection : and yet Paul behaued himselfe accordingly vnto it . But if the Church erre in the substance of religion obstinately , then with good conscience separation may be made . 1. Tim. 4.5 . If any man teach otherwise , and consent not to the wholesome doctrine , from such separate thy selfe . An example hereof we haue in Act. 19.9 . when Paul had preached in the Synagogue of the Iewes , and could not preuaile with them , but they began to blaspheme and speake euill of the waies of God , then he withdrew himselfe and separated from them . 1. Chro. 11.14.16 . when Ieroboam had set vp the two Calues to be worshipped , many of the best disposed Iewes departed from him and came to Rehoboam , and ioyned themselues with Iudah and Ierusalem in the true worship of the God of their Fathers . Whence wee see that no man may with good conscience separate himselfe from the Church of England ; seeing it teacheth , beleeueth , and obeyeth the doctrine of the Prophets and Apostles . Further , consider the manner of the separation of these wicked men : there be three sorts of separation : First , by apostasie , when a man falleth wholy from his religion , from the Church , and from common grace . Heb. 6.4 . It is impossible that they which were once enlightened , if they fall away , &c. Secondly , by heresie , when men erre in the substance of doctrine and religion , and that of obstinacie . Thirdly , by Schisme ; and that is when men hold the same faith and foundation , and yet disagree and separate in regard of order and ceremonie . These seducers separated themselues by heresies : their heresies were these : first , that men being in Christ might liue as they list , and so they were Libertines . Secondly , that among the people of God there ought to be no ciuil Magistracie , and so they became also Anabaptists . Here obserue that euen in the Apostles time and daies were many heretikes ; among whom was Hymeneus and Philetus , 2. Tim. 2.17 . and many wolues entred euen in their daies which spared not the flocke . Which may serue to stablish our mindes against the Papists , who obiect that our religion is the foundation of al heresies : as at the rising of which many heresies were reuiued : in so much as they call all our religion heresie , and the professors of it heretikes : by which reason they might as strongly prooue , that the doctrine of the Apostles themselues was heresie , and that the Primitiue Church in the Apostles time was hereticall and no Church : for in the first hundred yeeres after Christ the Church swarmed with heresies , sowen by Sathans instruments , to the choaking of that holy doctrine which was sowne by the Apostles and their successors in the fielde of the Church : nay rather we conclude our religion to be Apostolicall , because the same heresies which arose vp in the Apostles times against their doctrine , now reuiued againe vpon the reuiuing of our religion . The second sinne of these seducers in this verse is , that they are fleshly , or natural men . For so it is explained in the last words [ not hauing the spirit ] wherin consider two things : first , who is a naturall man : secondly , that it is a sinne to be a naturall man , for it is noted as a maine sinne in these seducers . Touching the former , a naturall man is he who liuing a naturall life is endued with a reasonable soule , and is gouerned by nature , reason , and sense onely ; without grace or the spirit of God : which may appeare first by the word naturall ; which signifieth such a man , as in whom the best thing is nature , and in whom there is nothing more excellent than his reasonable soule , though corrupted . Secondly , by the exposition , or rather opposition in the words : wherein it is opposed vnto the spirit , who is wanting vnto such a one to leade him in the way of a heauenly life . Further , that yet wee may know this matter the better , there be three things to be found in a naturall man : 1. He hath a bodie and soule vnited together in one person . 2. In his soule he hath excellent powers and faculties , as will , vnderstanding , affections . 3. Hee hath all the ornaments of man , yet so as without grace : such as are , strength of bodie and minde , memorie , knowledge of Arts and Sciences , ciuill policie and vertues , as Iustice , Prudence , Temperance , discretion to discerne what is meete to bee done , what not : these are ornaments incident to corrupt nature , seruing not to abolish , but to restraine and bridle corruption , and containe men in order , for the preseruation of humane societie . Now he that hath these three and nothing else , is but a meere naturall man. The second point is : that it is a sin to be a naturall man. Here it may bee asked , how it commeth to passe that a naturall man , because he is a naturall man offendeth God ? Ans. There bee two things in euery naturall man to bee distinguished : first , there is nature : secondly , the corruption of nature : the former is from God : the latter from mans fall : which two may be indeede distinguished , but cannot now be separated : the one is not the other ; but the one is not without the other ; this corruption is that sinne which presseth vs down , and hangeth so fast on , Heb. 12.1 . which hath corrupted the whole mā , so as the whole frame of man , that is , his whole disposition and inclination is corrupted and euill from his youth , Genes . 8.21 . his wisedome is enmitie to God , that is , euen the best thing that is , or can be in the flesh , is hateful to God , Rom. 8.5 . himselfe is dead in sinnes and trespasses , Ephes. 2.1 . hauing no more abilitie to mooue to any thing truly good , than hath a dead man to bestirre himself in and about the actions of life . For the cleerer beholding of this corruption of mans nature , marke that there bee two degrees of it : the former whereof is a want of that goodnes and righteousnes which at first was , and now ought to be found in our nature . The latter is a pronenesse and disposition vnto all euill , which carrieth the heart on euery occasion thereunto : this corruption must bee conceiued as an ocean sea , sending out into euery channell and veine of the soule , and whole man , streames and floods of wickednes : for looke into the principall powers of the soule , ye shall neede to goe no further for the finding of this truth . For first , in the minde is such an impotencie , as whereby it is vnable to thinke or approoue of any thing that is truly good 2. Corin. 3.5 . Wee are not sufficient of our selues to thinke of any good , but all our sufficiencie is of God. 1. Cor. 2.15 . The naturall mā perceiueth not the things of God ; which is most manifest thus : first , hee knoweth not God himselfe aright ; for although hee may know God as an infinite and eternall being , or in some other attribute , yet he cannot know him as a father to himselfe . Secondly , hee knoweth not , neither conceiueth the corruption of his owne nature , nor his sinnes originall and actuall in the staine and danger of them . Thirdly , he conceiueth not of the remedie of sinne , the death of Christ : but accounteth it foolishnes that life should be brought out of death . Secondly , as his mind is blind , so a naturall mans will is rebellious , and is not subiect vnto the will of God , neither indeed can be . Ioh. 6.44 . No man can come to Christ , vnlesse the Father draw him : insinuating our withdrawing of our selues , and resistance of his call , vntill he turne vs & make our wils , of vnwilling , willing wils to will that which is truly good : whēce the Apostle saith , that to will , namely that which is truly good , is not of our selues , it is the gift of God. Now hence wee may resolue that question : why it is a sinne to bee a naturall man ? not because a man hath nature in him : but because his whole nature is tainted with originall sinne . Ob. The naturall man may pleade that he cannot helpe it ; hee was borne sinfull : why then should he be blamed ? Ans. Rom. 5.12 . In Adam we all sinned ; for when he eat the forbidden fruit , we euen eat it in him , & are no lesse blame-worthie than he was . Ob. But it will be said ; it is no reason that we should bee said to sin in him , seeing then we were not ? Ans. Adam was a publike person representing all mankinde , and euery particular person descēding from him ; and therefore what he did , all and euery man did in him : Euen as a Burgesse in the Parliament giuing his voyce and assent , all the countrie or shire is said to giue their voices , though they be absent , and not present otherwise than in his person . God then giuing a prohibition vnto Adam , hee gaue it vnto all vs in him ; and threatning him he threatned vs and all mankinde : this onely is the difference that hee being the roote or flocke , and wee the branches arising from him , hee sinned actually , and we by relation and imputation . If then the naturall man still pleade hee was no cause but was borne so , the answere is cleere , that himselfe is a cause , although not in himselfe , yet in Adam before he was borne he procured that he should be borne a naturall man. Secondly , it may be pleaded againe : If I be a naturall man , I am Gods creature as I am ; why then should I be blamed ? Ans. The former distinction betweene nature and corruption of nature must be here retained : for by the former the naturall man is Gods creature , and not in respect of the corruption of nature : for this he created not , as the other , but suffred it to passe by generation from man to man , for the execution of the punishment of the first sinne . Quest. Why did not God stay this corruption in Adams person ? Ans. God could haue done it ; why he did it not , the reason is neither knowne , nor to be enquired ; a secret it is , but yet a iust iudgement of God silently to bee with reuerence rested in , and not with curiositie to be searched out . Vse . First , some may hence gather , if a man be iustly blamed for being only a naturall man , and not hauing the spirit of God ; then euery one hath power to receiue the spirit of God ? Ans. This is no good reason , but is all one , as if because a bankrout is blamed for not discharging his debts to his creditors ; another man should conclude that surely he is therefore able to pay them . But these wicked men were blamed here , first ▪ because they professed Christ , but yet had not his spirit : secondly , because that in Adam they were the causes that they were borne without the spirit of God , and so made themselues vnfit to receiue him . Secondly , if naturall men bee iustly condemned , much more those that are worse than they , as Atheists , prophane persons , those which contemne the assemblies , and neglect the meanes of their saluation , and yet looke for saluation as wel as others . The Gentiles who were without the law , doe the things of the law by nature , Rom. 2.24 . and yet many that professe the name of Christ , and liue vnder the Gospell , goe not so farre as those naturall men in doing the things of the law : so as euen those Heathens and naturall men shall rise vp in iudgement , and condemne many a professor of Christ ; of whom euen many come short of the Diuell himselfe , who beleeueth and trembleth ; and yet not a few professors neither know what the Diuell beleeues ; neither through h●rdnes of heart can tremble at the iudgements of God as he can doe . Thirdly , those come farre short that think themselues in state good enough , because they liue ciuilly and deale iustly and neighbourly , as they say : for the naturall man can doe this , and yet shall be condemned : no plea shall stand at the great day of the Lord , but that which assureth of the pardon of sinne sealed vp with the blood of Christ. Let a mans outward and ciuill righteousnes be neuer so great , yea if it could be equall to the righteousnes of the Scribes and Pharisies , which for outward appearance was without all exception ; yet if hee bring not a righteousnes exceeding that , he can neuer be saued . Fourthly , in that the naturall man is blamed for being a naturall man , this ouerthroweth all merits of congruitie , which the Papists boast of ; because a mans person not being accepted before God , all his works are sinnes : the worke neuer pleaseth God till the worker first please him . Fifthly , euery professor of Christ must strip the naturall man , and become a spirituall person , that is , such as the spirit of God dwelleth in : for first , as the Father worketh our saluation , by giuing Christ and his merits ; so must the holie Ghost by applying the same vnto vs , else can we looke for no saluation . Secondly , as the soule giueth life to the bodie , which else were dead ; so the spirit of God is the soule of our soules , and quickneth them with new life being dead in sinne . Thirdly , wee can neuer know that wee are in Christ , or belong vnto him , but by the presence of the spirit in our hearts : 1. Ioh. 3.24 . Hereby we know that he abideth in vs , euen by the spirit that he hath giuen vs. Quest. But how shall a man know whether hee hath the spirit or no ? Ans. Let him examine himselfe , first , whether he inwardly loue and feare God in his word of promise and threatning : secondly , whether he subiect his heart and life vnto him : thirdly , whether his heart be continually lift vp in inuocation and thanksgiuing . All these are the workes of the spirit of God : and they which 〈◊〉 of the spirit thus sauour and ●ffect the things of the spirit , Rom. 8. Quest. But I feare I haue not the spirit , how shall I obtaine it ? Ans. By vsing the meanes of reading the Word , meditation , and prayer especially . Luk. 11.13 . Your heauenly father giueth the holy Ghost to th●● that desire him . Psal. 143.5.6 . I meditate in all thy workes ; and stretch foorth my hands vnto thee . Vers. 20. But ye beloued , edifie your selues in your most holie faith : praying in the holy Ghost . IN this verse vnto the end of the 23. are set downe some meanes whereby all beleeuers may be fitted to the maintenance of the faith and true religion , vnto the which the Apostle hath in the former part of the Epistle perswaded . These meanes are contained in fiue rules here prescribed : first , concerning Faith : secondly , Loue : thirdly , Hope : fourthly , Meekenes : fifthly , Christian seueritie : the first of which is contained in this twentith verse , which is , that they should build themselues vpon their faith ; which is not barely propounded but inforced and vrged : first , by a motiue in this word , most holy faith : ] secondly , by the meanes of it , which is prayer ; praying in the holy Ghost . ] In the rule note two things : first , that faith is a foundation : secondly , that the dutie of beleeuers is to build vp themselues vpon this foundation . Concerning the former : first is may be demanded what is here meant by faith ? Ans. Here by faith is not so much meant the gift of faith , as the matter of it , namely the doctrine of faith and religion comprised in the writings of the Prophets and Apostles ; in which sense it is said , that the Ephesians were built vpon the foundation of the Prophets and Apostles , that is , vpon their doctrine , Ephes. 2. The same was the rocke confessed by Peter , vpon which Christ promised to build his Church ; and yet in the second place we must not exclude the gift it selfe : for although the doctrine be a foundation in it selfe , yet it is not so to vs , vnlesse we beleeue it , and applie it to our selues by this gift . If any man aske what doctrine is this ? I answer , the summe of it may be reduced to three heads : the first whereof concerneth mans miserie by his sinne , originall and actuall : as also the dangerous fruits thereof . The second , the redemption of man from this miserie , and his freedome by Christ. The third , the thankefulnes which man oweth for this deliuerance , and ought to testifie and expresse in newnes of life . Hence learne first what is the infallible marke of the true Church , whereby it may be discerned from the false and Apostaticall Church , and that is the doctrine of the Prophets and Apostles ; for this being the very foundation of the Church , where it is , there the Church must needes bee : and this note of it selfe is sufficient to point out the true Church wheresoeuer . Secondly , seeing faith is the foundation of the Church , and not the Church the foundation of faith , beware hence of a damnable doctrine of the Popish Church , which teacheth that there can be no certainty of the points of religion , no nor of the Scriptures themselues , but onely by the iudgement of the present Church of Rome , and that Church must giue what sense soeuer she pleaseth to the Scriptures , else hath it none : wherein they play the part of preposterous builders , laying the foundation in the top of the building . Thirdly , it may be demaunded how any doctrine becommeth a foundation vnto the saluation of men ? Answ. Properly to speake , God and Christ is our foundation and rock , Psal. 18.1 . but because God reueileth himselfe and the meanes of our saluation in the word , it becommeth hence a foundation : as also secondly , because Christ , who is the proper foundation , is the summe of the doctrine therein contained . Vse . First , let no creature draw vs from Christ , for then wee are drawne from our foundation . Secondly , the affections of our heart towards Christ must exceed all affections of any thing besides : our loue , feare , hope , confidence and trust , must settle themselues vpon him as vpon a foundation . The second thing in this first rule is the dutie of euery beleeuer , which is to build himselfe vpon his faith ; which that a man may doe sixe things are required : first , hee must haue in his heart a deepe sense and feeling of his miserie in such sort , as not finding in himselfe whereon to be founded , hee may feele himselfe to be founded vpon God and Christ : euen as in laying strong and sure foundations , men digge deepe ; and if they finde sure ground proceede on in their purpose : So this wise builder laieth his foundation on a rocke , Luk. 6.48 . Secondly , hee must haue knowledge of this doctrine of the Prophets and Apostles ; for vnlesse it bee knowne it can bee no foundation . Thirdly , a holie memorie to lay vp the word of God in their heart as in a storehouse : for he that remembreth not the doctrine of saluation , can neuer build vpon it . Fourthly , faith , whereby not only we beleeue the truth of it , but applie it vnto our selues ; this knitteth vs vnto the foundation , without which the word shall bee no more profitable vnto vs than the Iewes , who mingled it not with faith , Heb. 4.2 . for this only applieth it vnto our hearts , Iam. 1.21 . Fifthly , the doctrine beleeued and applied must take a deepe rooting in the heart , it must descend into the affections , and there be imbraced vntill it hath wrought out an experience of the sweet comfort of it . Sixthly , there must be an vnfained obedience vnto the whole word of God : Not euery one that saith , Lord , Lord : but he that doth the will of my Father , Matth. 7.21 . This man buildeth wisely vpon the rocke . Quest. But what is that which must be done of vs ? Ans. Whatsoeuer is to bee done of vs may be reduced to three heads : first , faith , whereby the beleeuer truly resteth himselfe vpon God ; cleaueth vnto Christ for the pardon of sinne , and renounceth all other meanes in heauen and earth . Secondly , repentance , whereby he truly turneth from all sinne vnto God. Thirdly , new obedience , whereby hee endeuoureth to obey God in all his Commandements . Vse . First , here is reprooued the carnall Protestant , who holdeth his religion but for forme and fashion , or for feare of lawes , he is altogether without foundation , and in a pitifull condition : seeing when the great day of the Lord shall approach , whosoeuer shall want Christ , their foundation shall fall before him . Secondly , we must neuer suffer our selues to be drawne from our faith and religion ; nor lose our hold of the doctrine of godlines , though wee should suffer losse of lands , liuings , liberties , yea or life it selfe : if this bee once wrested from vs , wee are fillen 〈◊〉 the foundation , and haue lost 〈◊〉 hold of happines and life i● selfe . Thirdly , wee may not take any ●est till we be builded vpon this foundation , it being the foundation and ground-worke of all our safetie and securitie : for Christian men are as houses built vpon the sea shore , who must looke for the wa●●s and billowes of afflictions , one in the necke of another : euen as one surge in the sea ouertaketh another ; how should they hold out when this raine falleth , these floods come , these windes blow and beate vpon their house , vnlesse they be founded vpon this rocke ? how else should not their fall be great ? but this sure foundation establisheth the heart against all calamities of this present life , yea in the houre of death also , which otherwise is the downfall to hell , yea and in the day of iudgement the sentence shall passe on their sides , who are laid on this foundation : they shall be found worthie to stand before the Lambe , when the diuell and his angels , with all sinners and sinne it selfe shall be cast into the bottomlesse lake . Now as euery particular Christian man is to be a practiser of this dutie in his owne person , so also may it bee fitly applied to the state of the whole land , which by Gods blessing hath had for many yeeres this foundation laid within it : through the which it hath been able to withstand , yea and subdue many rebellions , treasons , forces , and powers , intended against it ; and besides hath had securitie and safetie , vnder Gods protection , with much peace and prosperitie . Would we now know the way to haue this peace and securitie continued to vs and ours ? the way is to continue and abide vpon this foundation , not looking backe to Poperie or superstition ; but taking out the wholsome counsell of good King Iehoshaphat : Put your trust in the Lord and yee shall be assured ; beleeue his Prophets , and ye shall prosper . In this dutie of beleeuers marke further , first how the Apostle ascribeth power to the beleeuer to build himselfe : for although by nature men want this power ( for the naturall man cannot of himselfe so much as thinke one good thought ) yet the regenerate whom the Lord by his spirit hath mooued , haue a power giuen them to mooue themselues , and build themselues , that which was before to nature impossible , is made possible by grace . Secondly , note further the force of the word , build vp which requireth not onely a building , but a going on , and encreasing in building : as if he had said , Build vp your selues more and more . A dutie which neerely concernes men in these daies , wherein men decline to Atheisme , and Poperie , ( which also is but a painted Atheisme ) when men can cōtent themselues to goe backe , and fall from their former loue , and are afraid to bee found either hot or cold . This disease of our daies hath this Apostle forwarned vs of in this Epistle , being one of the last farewels of the Apostles to the Church . Let vs then take notice of our declinings , and doe our first works , and goe on forward to perfection , building vp our selues daily , lest it come to passe that the Lord come against vs , spue vs out of his mouth , remoue our Candlesticke with his other blessings , and leaue vs vnto our too late and vntimely repentance . The motiue whereby this rule is inforced vpon the church , is drawne from a propertie of faith , which is that it is most holy . Wherein ( to vnderstand it ) we will shew first what holines is properly : secondly , that faith is most holy . For the former , in this holinesse there bee two things : first , a freedome from all fault and blame : secondly , an excellencie or perfection consisting of many diuine vertues . Holinesse thus vnderstood is two-fold : vncreated , or created . Vncreated is the holines of God , which is nothing else but the perfection of his properties and attributes : this holines is incomprehensible , and infinite , yea the fountaine of all other holines . Created holines is a certaine gift of God , which by some proportion resembleth this vncreated holines of God ; the subiect whereof are Angels , man , and Gods ordinances , especially the written word : so as this holines of faith is this deriued holines , and not the former . Secondly , how is the doctrine of religion most holy ? Ans. First , in it selfe , being without all fault and error , and hauing sundrie excellencies , being full of diuine wisedome and truth , and the onely instrument whereby Gods infinite wisedome and goodnes is made knowne vnto vs. Secondly , in regard of the effect and operation , which is to make the creature , but especially man holy : Ioh. 17.17 . Sanctifie them in thy truth , thy word is truth . It sanctifieth men instrumentally , in that it maketh them resemble God in many graces : by this Dauid became wiser than his Teachers , Psal. 129. and so resembled God in wisedome , Iam. 3.17 . This wisedome which is frō aboue ( of which the word is the instrument ) is pure , peaceable , easie to be intreated , full of mercie and good fruites , without iudging , and without hypocrisie . Thus wee see how it maketh men resemble God in all these , yea and in all other vertues . Thirdly , it is most holy , because it sanctifieth all inferiour creatures to the vse of man , so as hee may vse them with good conscience : 1. Tim. 4.4 . Euery creature of God is good , sanctified by the word and prayer . Where ( by the way ) may be noted the superstition of the Romish Church , which halloweth Bread , Salt , Water , Palmes , &c. for the curing of diseases , casting out of diuels , & working wonders : which practise of theirs is nothing but the defiling and prophaning of the creatures , by superstitious prayer seeming to hallow them , yet without any word or warrant , either of promise or commandement : which is the principall instrument of sanctifying the creatures vnto their lawfull ends and vses . Hence learne first , that the doctrine of the Prophets and Apostles is from God ; because it is full of wisedome , without any follie , full of truth , voide of all falsehood ; as also most holy both in it selfe , and in operation and effect , and in the author , as proceeding from him who is the fountaine of all holines : it is not of men , neither needeth the euidence of men ; by this propertie only ( if it had no more ) it carrieth with it , and containeth within it sufficient euidence against the gates of hell , that it is from God , and holy as himselfe is . Secondly , the word being most holy , it must dwel in our hearts plentifully , and our care must be that it may be written in the tables thereof , that it may bee an ingrafted word , bearing rule ouer our wils and affections , yea ouer our whole liues : for where it ruleth it sanctifieth the whole man. Thirdly , the doctrine of true faith sanctifieth vs ; but as it is receiued , beleeued , and applied by faith and no otherwise , when it taketh place in vs then it sanctifieth vs : it is not the rehearsing of the articles of it , nor the knowledge of it , nor carrying about with vs the words of it that can worke grace , but the hiding of it and mingling it with faith in the heart : from which we gather that it is a foule error of the Papists , to teach that the Sacraments conferre grace , by the worke wrought , and that as the penne writeth by the hand of the writer , and that of it selfe , the hand mouing it ; so the Sacraments of themselues sanctifie , being administred by the Minister : but this is erroneous , for the Word and the Sacraments are both of one nature , the Sacraments being none other but the word made visible : but the word read or vttered sanctifieth not by the worke done , but by being beleeued and applied by faith : therefore no more doe the Sacraments by being administred , but by apprehending Christ in them : grace must be conferred by the spirit of grace , and not by the vertue of any action in the Sacraments . The last point in this first rule , is the meanes whereby beleeuers are to build vp themselues in their most holy faith , and that is prayer [ praying in the holie Ghost . ] Wherein euery member of the Church is put in minde of a principall dutie , namely , that whensoeuer wee feare , or foresee a falling , and defection frō the faith , by reason either of weakenes within , or persecution without , thē time it is to repaire vnto God by the prayer of faith , crauing at his hands strength , and power not onely to bee preserued from reuolt , but also to bee confirmed in the faith and doctrine wherein we stand . The Apostle hauing exhorted the Ephesians to stand fast and be strong in the Lord , and hauing prescribed some meanes tending to that purpose ; in the 18. verse hee concludeth the principall of the rest to bee prayer ; praying alwaies with all prayer and supplication in the spirit : and that it is so , appeareth by two reasons : first , by prayer faith is exercised , yea and increased , according to the increase whereof , the other graces of zeale , hope , patiēce , and constancie are likewise confirmed and animated . Secondly , faithfull prayer hath a faithfull promise made vnto it , Ask● and ye shall haue , seeke and yee shall finde , knocke and it shall be opened vnto you : these promises we must lay ●old vpon and applie vnto our selues , for the stirring vp of continuall prayer , and strengthening of grace , especiallie in time of temptatiō , and in sense of frailtie , and then God will be good in hearing and helping , as his promise is . Now in this meanes obserue the manner of making prayer in these words , In the holy Ghost , which are added for foure causes : first , to giue vs to vnderstand that although a man be regenerate , yet he cannot pray as he ought , vnlesse hee be still mooued , helped , and stirred by the holy Ghost . God giueth sundrie graces in the conuersion of a sinner : first , a preuenting grace , which yet is not at all effectuall , vnlesse it be seconded and helped with a supplie of a second grace : for that is true euen of the regenerate , without me yee can doe nothing , Ioh. 15. God giueth first the will , and then the deede , Phil. 2.13 . yea and the continuance of the doing of that which is truly good : Hee that hath begun the good worke , will performe or finish it , chap. 1.6 . Here let grace be euery way grace , lest it be no grace at all ; let God who is all in all haue all the glorie of all ; as for the doctrine of mans merit and humane satisfaction , which robbeth God , to enrich man , it here falleth to the ground . The second is , because prayer is a singular and especiall worke of the holy Ghost in vs ; who stirreth vp in vs these grones and sighes which we cannot expresse , Rom. 8. and maketh vs crie Abba Father , Zach. 12.10 . this spirit of grace and compassion is promised to bee powred out vpon the house of Dauid and inhabitants of Ierusalem : and from hence a man may examine and finde whether he be the childe of God or no ; for if he haue the spirit of God he is his , and if he haue these holy motions and desires to pray , and can send out these cries vnto God vnfainedly , he hath the presence of the Spirit ; and he that hath not this spirit in these blessed fruites of it , is none of his . Thirdly , these words are added , to teach vs that when wee pray , wee must doe it our hearts ; for where the spirit of God dwelleth , thēce must prayer proceed , but his abode is in the heart , and therefore prayer ( that God many acknowledge it to proceed from the spirit ) must bee hartie : and so of all other spirituall duties : Colloss . 3. singing with grace in your hearts : Rom. 1. whom I serue in my spirit : where the Apostle expresseth a reason why prayer should proceed from the heart , because prayer is of the same nature with faith and the spirituall worship of God , yea indeede is a part of it answerable vnto God himselfe who is a spirit ; but all these are seated in the heart , and spirit , and consequently prayer it selfe ought so to be : neither is it the outward action or words which is simply the worship of God , but so farre as they consent and proceed from the heart . Which teacheth vs that whatsoeuer religious dutie wee are to turne our selues vnto , wee are first of all therein to approoue ou● hearts vnto God. Fourthly , that there may bee a distinction made betweene the true beleeuer and the hypocrite and carnall man. The hypocrite he prayeth outwardly for forme and fashion ; the naturall man in affliction prayeth of compulsion , as a man that is racked and tormented , without any loue of God at all ; both of them without any inward sense , or rectified disposition of the heart : but the beleeuer hee prayeth in the heart and in faith , the spirit of God disposing his heart aright vnto prayer . Quest. How doth the holy Ghost direct the heart ? Answ. By fiue waies or meanes : first , by illumination , whereby hee reueileth God to man , as also his owne estate ; both of them in part . Secondly , by conuersion , whereby hee turneth the heart vnto God once made knowne . Thirdly , by direction , whereby hee directeth the heart to deale as with God himselfe , taking it from outward meanes . Fourthly , by feruent and constant desire● for things spirituall or temporall . Fifthly , by faith , whereby we can rest on God for the accomplishment of the things wee haue heartily desired . Quest. Whether may we not pray to the holy Ghost , seeing here it is said , praying in or by the holy Ghost ? Ans. We may not onely pray in or by him , but vnto him : for although wee haue no particular example hereof in the Scripture , yet wee haue sufficient warrant : for the three persons being vndiuided in nature , must be also vndiuided in worship , and one being worshipped , all must be worshipped . Secondly , wee are baptized into the name of the holie Ghost , as well as of the Father and Son , and therefore hee is to be prayed vnto , euen as they are . Ob. But wee are not commanded to pray any where by the Father or Sonne , as here by the holie Ghost , which argueth that the holie Ghost is not the author of our prayers , as they are . Answ. The Apostle here would haue vs obserue an order in the working of the Trinitie , for all the three persons are authors of our prayers ; the Father and Sonne make vs to pray , but by the holy Ghost ; the holy Ghost maketh vs pray , but more immediatly , for he is the immediate author of our prayers : which teacheth that when we pray , it is not of our selues , but from the spirit which stirreth and sendeth vp heauenly requests for vs : herein then wee must renounce our selues , magnifie the grace of God within vs , and shew our selues thankfull by entertaining carefully such holie motions of this most holie Spirit of God. Vers. 21. And keepe your selues in the loue of God , looking for the mercie of our Lord Iesus Christ vnto eternall life . THese word● containe the second rule of the Apostle tending to the preseruation of faith , and true religion concerning loue , and it is indeede of speciall vse , and direction for the framing of our liues : Christ calleth the loue of God and men the summe of the whole law : Paul calleth it the end of the Commandements . This caused Paul to keep faith & good conscience : 2. Cor. 5.14 . The loue of Christ constraineth vs. Now for the better informing of our vnderstandings , and our furtherance in obseruing this rule , fiue things are to be considered : first , what is meant by the loue of God ? Ans. Wee are to vnderstand by the loue of God a diuine vertue in the hearts of the beleeuers , whereby they loue God and Christ , properly and simply for himselfe , rest in him , and cleaue vnto him as the most absolute good : for by Gods loue in this place is not meant that loue wherby God loueth man , but whereby man loueth God. Quest. Why doth the Apostle here omit the loue of man ? Ans. Because the loue of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it : for first , whē a man loueth his neighbour , herein after a sort he loueth God : for then is God loued not onely when our affection of loue is directed vnto himselfe , but also when his ordinances , his creatures , image , and other things partaining vnto him are loued . Secondly , the Apostle Paul calleth the loue of the neighbour the fulfilling of the law ; which cannot be vnlesse we include also therein the loue of God , or rather it within Gods loue , and ioyne them both together . Now if the loue of man be the fulfilling of the law , how much more is the loue of God , which by the same reason must include the other ? Thirdly , it is a true rule in Diuinitie , that the first Commandement must bee included and practised in all the nine following , as being the foundatiō of them all . Now the maine dutie of the first Commandement is the loue of God , which must goe with the practise of all the other , so as al the duties of the other Cōmandements are included in the same . The second point is , whether this loue of God bee in man by nature , or giuen by grace ? Ans. It is not from nature , but a gift of grace following faith and iustification . Ioh. 14.14 . If yee loue me , yee will keepe my commandements ; both which proceed from one beginning : as no man then can by nature keepe the Commandements , so no man can by nature loue God aright . Rom. 8.5 . The wisedome of the flesh ( that is mans best things , his best thoughts and affections ) is enmitie to God , therefore can there be no true loue of God in nature . 1. Tim. 1.5 . The end of the commandement is loue out of a pure heart , and of a good conscience and faith vnfained . Againe , wee must first beleeue that wee are loued of God , before wee can loue him . 1. Epist. Ioh. 4. We loue him , because he loued vs first . It will bee obiected here , Luk. 7.47 . Many sinnes are forgiuen her , for she loued much : where it seemeth that loue is the cause of forgiuenes of sinnes . Ans. I answere , this word ( for ) doth not signifie here a cause , but a reason drawne from the signe , as it is also elsewhere vsed ; this then is the sense , many sinnes are forgiuen her , and hereby ye shall know it , because or in that she loued much . Note hence first that doctrine of the Church of Rome to bee false , whereby they teach that before iustificatiō there must be a disposition and aptitude in a man thereunto , standing in a feare of hell , loue of God , &c. for by this doctrine the loue of God in man should go before iustification , which is a fruit and follower thereof . Secondly , that is as false , that loue is the soule and life of faith , for though in time they be both together , yet in the order of nature loue followeth after faith , & therfore cannot be the forme and soule thereof . Thirdly , it hath bin the opinion of some , that faith apprehendeth Christ by loue , and not by it self ; but this is also erroneous : for loue in order followeth apprehen●●on of Christ , and therefore Christ is not apprehended by loue . First we beleeue , and being knit vnto Christ by faith , then our hearts are knit vnto God by loue . The third point is , what is the measure of loue whereby we must loue God and man. Ans. According to the two distinct parts of the word of God , are prescribed two distinct measures of loue . The measure of the law is to loue God without measure , for it requireth that wee loue God with all the powers of our bodies and soules , and with all the strength of all these powers , Luk. 10.27 . This measure is not now in our power to performe , no not although wee bee borne anew : for being still flesh in part , some of the powers of our strength are withdrawne from the loue of God. The Gospell is a qualification of the law , and moderateth the rigour thereof ; it freeth a man not frō louing God , but exacteth not this loue in the highest measure and degree , but accepteth such a measure as standeth in 3. things : first , in beginning truly to loue God : secondly , in the daily increase in this loue : thirdly , in being constant in the same vnto the end : this measure the Lord accepteth for perfect loue , in those that bee in Christ , in whom the imperfection is couered . Deut. 30.6 . The Lord thy God will circumcise thine heart , that thou maist loue the Lord thy God , with all thine heart , and all thy soule , that is as if the Lord had said , I will ingraft the true loue of my selfe in your hearts which you shall increase in , and constantly proceede in the same , and then I will account and accept of it ▪ for the full measure of loue that my law requireth ▪ which distinction is the rather to bee considered , because the Papists teach ▪ that the loue which the Lord requireth of Christians , is the same for substance and measure which the law prescribeth : and for the perfection of our loue , they say a man may doe more than the law bindeth him vnto ; as if he gaue all his goods to the poore , it is more than euer God in his law hath commanded : and if wee loue God aboue all creatures ( which they say a man may doe though imperfectly ) it is the loue which the law prescribeth . But all this is most false , and so the Apostle Galath . 3.10 . concludeth it , as many ●s are vnder the workes of the law are accursed . If all men bee condemned by the law ▪ then is no man able to performe the loue and duties which it requireth : but he taketh the former for granted , for else his argument could not hold ; and therefore that none can performe the loue which the law enioyneth is true . Secondly , the common opinion of men is , that they euer loued God with all their heart , and it i● pitie hee should liue that doth not so : but it is a m●●re delusion ▪ for if it were so , what needed any qualification or moderation of the law by the Gospell ? The fourth point is , wherein standeth the loue of God ? Ans. 1. Epist. Ioh. 5.3 . This is the loue of God , that ye keepe his Commandements . Ioh. 14.13 . He that keepeth my Commandements is he that loueth me : the reason whereof is this , he that loueth God , loueth his word , and he that loueth his word wil bewray his loue in yeelding answerable obedience thereunto ; and in one word this keeping of the Commandements standeth in these three things : first , in faith , for it must bee the worke of a true beleeuer : secondly , in conuersion vnto God : thirdly , in new obedience : which sheweth many a man how miserably he hath been heretofore deluded by Satan ▪ for euery m●n professeth and pretendeth the keeping of the Commandements , and yet the most are so farre from doing them that they know them not neither care to know them . The fifth point is , how a man should preserue in him the loue of God and of m●n ? Ans. First , the meanes whereby man may preserue himselfe in the loue of God is two-fold : first , euery one must labour daily to haue his heart setled in the sense of Gods loue towards himselfe : for the more he shall feele Gods loue confirmed vnto him , the more shall his loue bee inflamed and increased towards God againe ; euen as the more wee feele the heate of the Sunne , the warmer wee are . Secondly , wee must keepe a daily obseruation of Gods blessings spirituall and temporall , which is a speciall meanes not onely to confirme and augment our loue , but preserue it constant to the end . Psalm . 18.1 . I will loue thee dearely , O Lord. Why what made Dauid thus resolue himselfe ? the reason is rendred in the next words ; The Lorde is my rocke , my fortresse , my strength , and hee that deliuereth mee . Secondly , men must vse the meanes whereby they may preserue their loue to men ; and these are of two sorts , for some stand in meditation , others in practise . The meditations are foure . The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers , of which number wee professe our selues all to be , who haue all one Father , God : one Mother , the heauenly Ierusalem the Catholike Church ; all begotten of the immortall seede , the word of God ▪ all liue by one faith in Christ , and all are heires of eternall life and glorie . This was Pauls motiue perswading him hereto : Ephes. 4.3.4 . There is one Lord , one faith , one baptisme , one God and Father of all : see Phil. 2.1.2 . The second meditation is , that the duties of loue which man sheweth to man , especially the faithfull , God accepteth as done to himselfe ▪ so saith the Wiseman : He that giueth to the poore , l●ndeth vnto the Lord. And Matth. 25. When I was hungrie , ye fed me , &c. namely in my members vpon earth . The third meditation is the consideration of that curse , which is due to them that neglect duties of loue to man when occasion is offered : Matth. 25. Depart ye cursed , I was hungrie , ye fed me not : to auoide this curse , we must embrace the Apostles counsell , to walke in loue . The fourth is , to consider that the loue of man to man is a grace of God , which leadeth a man by the hand to the first degree of happines : 1. Ioh. 4.16 . He that dwelleth in loue , dwelleth in God , and God in him ; that is , hee hath entred the first degree of happines , for hee hath fellowship with God : and verse 12. If wee loue one another , Gods loue is perfect in vs. Now as nature it selfe can tell vs a happines is to be sought for ; so let this grace leade vs to the degrees and beginnings of it . The second sort of means stād in practise ; and the rules of practise be sixe . The first is the practise of the law of nature , being the summe of the Law and the Prophets , by Christs own testimonie : Whatsoeuer ye would that men should doe vnto you , doe you the same vnto them . The meaning of which golden rule is this : Looke what we would haue other men to think , speake , and do to vs , that must we thinke , speake , and doe vnto them , and no worse : and on the contrarie , consider what we would not that men should thinke , speake , or doe vnto vs , that wee must abstaine to speake , or thinke , or doe vnto them . The practise whereof would cut off many wrongs , contentions , fraudes , and iniuries both in word and deed . The second rule of practise is in Gal. 5 13. Doe seruice one to another by loue : that is , let euery man in his place and calling become seruant to another , and so preserue loue by the duties of loue . The reason hereof is , because God ( although he might if he had pleased preserued man without man ) would haue man preserued by man , and that euery man should be his instrument for euery mans good in regard both of bodie and soule . For which end he hath furnished men with seuerall artes , sciences , trades , and callings , that one man might stand in need of the help of another . Secondly , we are placed in the world that here we might serue God indeed , not in speculation onely , but also in our whole practise in our standings and callings , he will be serued of vs in our seruing of man , for these two must goe together , and as it were hand in hand , the seruice of God and the seruice of man. Whosoeuer therefore imploy their callings principally for the purchasing of their profits , pleasures , honours , and not for the good of men , they abuse their callings , prophane their liues , and mistake the proper end of them , as though they were borne onely to liue vnto themselues and serue themselues , and neither God nor man besides : from which too common a practise hath that diuellish speech sprung , and by Satan put into the mouthes of many men : Euery man for himselfe , and God for vs all . A speech well beseeming those who are at open enmitie with the duties of true loue . The third rule is in Phil. 4.5 . Let your moderate minde bee knowne vnto all men . Wherein is commended that meeknes of minde , whereby wee can with moderation and equitie beare with men for the preseruation of loue : see Phil. 2.3 . This moderation standeth in foure actions : first , in bearing with defects and infirmities of nature , as hastines , frowardnes , desire of praise , slownes , and such weakenesses , it is the part and propertie of an equall minde , not to be seuere , or hastie against these , but rather to passe by them , as Salomon saith : It is the glorie of a man to passe by an infirmitie . Secondly , in couering many , yea a multitude of sinnes : yea and if a man be called to reueale and discouer them by way of testimonie , it causeth a man not to aggrauate the crime , but equally to speake euen as the thing i● . Thirdly , in construing mens meanings , words , and actions ( if it be possible ) in the better part , euen so farre as the word of God giueth vs libertie : for it is a fruite of malice to misconster men , to make an offence where it is not giuen , or not to bee taken , and that i● so long as the wickednesse is not apparant . Fourthly , in restoring him that is fallen into a fault , by the spirit of meeknes , curtesie , and humanitie : euen as a Surgeon dealeth with a broken arme or legge , not with roughnes , or anger , but with mildnes , yea and pitie towards the offender , so setting him as it were in ioynt againe . The fourth rule is in Rom. 12.10 . Be affectioned one towards another with brotherly loue . How may that bee done ? Answ. In the next words , in giuing honour goe one before another , not in taking honour as our nature is ; but in preferring others before our selues : and here wee must not conceiue of this honor as a meere ceremonie , standing in some outward gesture ; but it is a reuerent opinion conceiued inwardly in the heart , whereby euery man thinketh better of another than of himselfe , and accordingly yeelds him more honour . But some will say here , this is hard to doe , to esteeme of euery man better than our selues , and how may we attaine vnto it ? Ans. Whosoeuer iudgeth this so hard a lesson , let him enter into the serious examination of his owne heart , without partialitie , let him looke narrowly into himselfe , and hee shall espie such a bodie of sinne for measure and manner , as he cannot finde in any man besides ; so as in the true sense of his estate he can neuer abase any man so farre as he can himselfe , whereby he shall come to iudge euery man worthie to bee preferred and honoured before himselfe . The fifth rule is in Ephes. 4.26 . Let not the Sunne set vpon your wrath . A very necessarie rule ; for seeing we be but men , we cannot be without many sinfull motions , and especially of reuenge vpon occasion : but here we are counselled forthwith to stay and represse them ▪ yea and to break them vtterly off : that although anger , wrath , and reuengefull thoughts will arise vp in our hearts , yet we must extinguish them , and not suffer them to continue with vs , no not for the space of a day . The same Christ himselfe hath taught , Mar. 11.25 . When ye stand to pray , forgiue , if ye haue any thing against any man. So often then as we are to pray ( which is at the least daily ) so often are we to forgiue iniuries offered to vs , for we pray to be forgiuen as our selues doe forgiue others : men content themselues to carry their wrath a whole yeere together , and if they forgiue once a yeere at Easter , or at the receiuing of the Sacrament once a quarter , it is as much ( they thinke ) as they neede to doe : but they forget that the Sunne must not goe downe vpon their wrath . The sixth rule , Rom. 15.2 . Let euery man please his neighbour . Some will say , how can this be , for some will neuer be pleased , if wee condiscend not to their corrupt and wicked desires ? Ans. The next words expound the Apostles meaning ; for good : What is that ? Ans. For his edification : so as the generall commandement admitteth this limitation ; that men must be pleased , but onely so farre as it tendeth to Gods glorie , their owne good and edification . So Rom. 12.18 . Haue peace with all men ; but yet with a double limitation : first , if it be possible : secondly , if it be in you ; or so much as lieth in you , wee must not carrie crosse and thwart mindes , as being enemies vnto peace , but applie our selues to the preseruation of it in our selues and others : thus shall we testifie our selues to be admitted into Gods kingdome , wherein the lion and lambe play together , and the yong childe with the Cockatrice , Isai. 11. Whereby thus much is signified , that men once conuerted shall be so changed and altered , that if they were neuer so fierce and cruell against the Church , and one against another before , yet now they shal be framed to a peaceable and meeke disposition towards all men . Now to perswade vs to the practise of these rules : consider first that these are the last times , wherein most men are louers of themselues , and louers of men for their owne aduantage , euen so farre as by them they may attaine and retaine their wealth , pleasures , and pompe ; but few are they that loue men for God , or his graces in them : now seeing the times more call for these duties , let vs bee the more carefull in them . Secondly , loue amongst men is the bond of societies ; for what else linketh man to man but loue ? which therefore the Apostle calleth the bond of perfection , and truly , for it maketh men speake and thinke one thing , and perfecteth their societie . Seeing then Christian societies are Gods ordinances and preserued by loue , wee are to labour the more in the preseruation of it . Thirdly , the office and action of loue is most excellent , for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth , are all hereby made profitable thereunto , all ordered hereunto aright , and all hereby applied to their right ends and vses : the gifts of knowledge , tongues , artes , wisedome and such like , without loue they puffe vp , but it is loue that edifieth , 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man. The third rule for the maintenance of faith concerneth Hope , in the next word● , looking for the mercie of our Lord Iesus Christ vnto eternall life . ] Wherein is contained a description of hope , which is this : Hope is a gift of God , whereby we waite for the mercie of Iesus Christ to eternal life . For the better conceiuing of which grace , consider in the words three things : first , the person on whom wee are to waite by hope , namely our Lord Iesus Christ , together with the properties of this waiting , which are foure : first , it must be certaine without doubting : for the Apostle ascribeth a full perswasion and assurance vnto our hope , as wel as vnto our faith , Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for , Rom. 5.5 . Secondly , it must be against hope , that is , against all humane hope , reason , sense , and whatsoeuer may be grounded vpon these . Thus Abraham beleeued against hope , Rom. 4.18 . Thirdly , it must be a patient waiting on Christ : Rom. 8.15 . If we hope for that we see not , we doe with patience abide for it : for otherwise the thing hoped for deferred , maketh our waiting painfull and tedious . Fourthly , it must be grounded vpon the word and promises of life . Psal. 130.5 . My soule hath waited , and I haue trusted in his word : Heb. 6.18 . the ground and anchor of our hope is made not onely the promise , but the oath of God who cannot lie , although he should not sweare , that we might h●ld fast the hope that is set before vs. The second point is , the thing for which we must waite , which is not for gold , siluer , honours , pleasures , but only for the mercie of God in Christ vnto life eternall : by which we must not vnderstand the beginnings of mercie , for these we alreadie here enioy , and hauing the present hold thereof , need not hope for the same , but for the full measure , and accomplishment of Gods mercies hereafter to be enioyed . The like manner of speech hath Paul , Rom. 8.20 . We waite for our adoption and redemption , not that wee are not alreadie adopted and redeemed ; but that it is not as yet fully finished and accomplished in vs , as hereafter it shall be . The third point is , the fruite and profit of this waiting ; and that is life eternall , and therefore is added , vnto life eternall , giuing vs to vnderstand , that our waiting shall bring vs vnto , and set vs in the possession of this life . So as the description standeth in setting downe two effects of hope , described first , that it causeth to waite on Christ for mercie : secondly , that it doth not faile nor make a man ashamed , for he waiteth vnto eternall life , and in this expectation is put in possession of the same . From the former effect we learne first to put a difference betweene hope and confidence : first , by hope we waite on Christ , but by confidence we rest vpon him , and quiet our hearts in him . Secondly , hope is of things to come , and confidence of things present , at least made present by faith . Matth. 9.2 . Haue confidence , and thy sinnes are forgiuen thee . Whence we may discerne an error in Popish religion . They teach with vs that a man is to haue confidence in Christ , but they include it vnder hope , and will not permit that it should bee referred to faith , because then they should be drawne to grant a speciall faith . But that is erroneous , seeing confidence is not of things to come as hope is , but of things present : and therefore although confidence goeth with hope , yet it is no branch of it , but proceedeth from faith . Secondly , seeing this waiting is a certaine expectation of Christ , hence I gather that there is a speciall faith ; for if there bee a speciall hope , there must needes be a special faith to ground this speciall hope vpon : for wee can neuer certainly waite for that , whereof we are vncertaine whether it belong vnto vs or no : he that hath receiued the earnest , may certainly waite for the whole summe ; but it is faith which receiueth the earnest of the spirit , from whence our hope is raised . Heb. 11.1 . Now faith is the ground of things hoped for : for which cause it is that hope also hath his full assurance ascribed vnto it as well as faith . And hence wee may further take knowledge of another of their errors , whereas they teach that hope indeed is ioyned with a certaintie , but they distinguish of certaintie , which is ( they say ) either of the will or vnderstanding : hope they graunt hath the certaintie of will , but not of iudgement and vnderstanding : but this is false , seeing the Apostle Heb. 12. commandeth to reioyce in hope ; which no man can doe , vnlesse the iudgement be certaine and setled ; he that is not certaine of mercie , can neuer hope certainly for mercie . Thirdly , wee learne hence to waite by our hope in Christ for life euerlasting euen to the death , that must be the white which must euer be in our eye , at which wee must continually direct our aime . We haue many examples of holy men who haue gone before vs in this dutie : Iacob when hee was making his will , inserteth and as it were interlaceth this speech : O Lord , I haue waited for thy saluation , Gen. 49.18 . Moses had his eye euer vpon the recompence of reward , Heb. 11.26 . Iob would trust in the Lord , yea although he should kill him , Iob. 13.15 . Dauid was much and often in this expectation of the Lords mercie , Psal. 40.1 . In waiting I haue waited on the Lord , that is , I haue instantly waited : and mine eyes haue failed me , whilest I haue waited for my God , Psal. 63.3 . and Psal. 16.9 . My flesh shall rest in hope : his hope was that his flesh should rise againe vnto life euerlasting . Obiect . But how cā we nourish this hope ( will some man say ) seeing we are so tossed & perplexed with so many miseries and grieuances in this life ? Ans. Paul meeteth with this obiection , Rom. 1.3 . We reioyce in tribulation . Qu. How can we doe so ? Ans. When wee subiect our selues vnto God in afflictions , he sheddeth abroad his loue in our hearts , and this breedeth patience , which bringeth foorth experience , and experience hope , which maketh not ashamed ; being the helmet of saluation , and our anchor which staieth our ship in the troublesome sea of this life . Fourthly , if wee must by our hope waite on Christ ; then in all our requests and petitions vnto God we must abide the Lords leisure , not limiting him , or prescribing the time vnto him of hearing ; for herein our hope must exercise it selfe . Further , from the obiect of this waiting , which is the mercie of God , we may learne diuers points : first , that there is no such merit of worke as the Papists dreame of , for then might we waite for iustice , and of due lay claime to life eternall . But here we haue another lesson read vs , namely that the Saints of God iustified , sanctified , and so continuing , ( for to such Iude wrote , as verse 1. ) must waite for the mercie of God vnto life eternall . Yea let a man keepe all Gods Commandements hee shall merit nothing , he doth but his dutie . In the second Commandement the Lord saith he shewes mercie on thousands : but who are they ? euen to them that loue me and keepe my Commandements . If Adam had stood in innocencie , he could not haue merited any better estate than hee was in ; how much lesse can wee since the fall ? nay Christ as hee was man alone , could not merit , nor did not , but in regard of the personal vnion . But the Papist will here say , that life eternal is promised vpon condition , and if wee can keepe the Commandements wee may merit . I answere , if wee keepe the condition of our selues wee may merit indeed ; but this is impossible , for euen our keeping of the condition were of mercie ; and mercie and merit will neuer meete and stand together . Secondly , if we waite for mercie in Christ , then must wee altogether despaire in regard of our selues of euer attaining life euerlasting , for hope sendeth a man out of himselfe , and causeth him wholy to relie himselfe vpon Christ. Thirdly , if we must waite for the accomplishment of mercie , which tendeth to life euerlasting , then much more must wee in our dangers or troubles waite for Gods mercie in our deliuerance . If wee must waite for the greater , wee may for the lesse . Hab. 2.3 . At last the vision shall speake , and not lie ; though it tarrie , waite . And Isai. 28.16 . He that beleeueth maketh not haste . This meeteth with mans corruptiō , who in present trouble will haue present help , or else he wil fetch it from hell it selfe , from Satan and Sorcerers : but such neuer learned to waite on Gods mercie for saluation ; for then could they waite his leisure in lesser matters for health and ease , and with more comfort make farre lesse haste . Secondly , from the second effect or fruite of hope , namely , that it deceiueth not nor disappointeth him that hopeth ; note first a difference betweene humane or carnall , and religious or Christian hope . The former often deceiueth men , at least when death commeth all such hopes perish : but the second neuer deceiueth a man in time of need , no not in death it selfe . Secondly , hence a man may and must beleeue his owne perseuerance in grace : for where this hope is , such a man cannot fall wholie from Christ , for then his hope should disappoint him : neither from his owne saluation , because this hope laies hold on the mercie of God vnto eternall life , and herein can neuer frustrate his expectation , or make him ashamed . Thirdly , if our hope bring vs to the fulnes of happines , and to the accomplishment of mercie hereafter , then it bringeth vs to the beginnings of this happines euen in this life ; for the beginning of life eternall is in this life , and standeth in the conuersion of sinners vnto God , and in amendement of life : and whosoeuer hath true hope , hee is thereby stirred vp vnto daily repentance and reformation of life : 1. Ioh. 3.3 . He that hath this hope , purgeth himselfe , euen as he is pure . Now there is none of vs but wee say wee hope for life eternall , and looke to bee saued by the mercie of God in Christ : it standeth vs thē in hand to trie the truth of this hope within our selues , and manifest the truth of it vnto others , and both these by this note , namely that we finde it to purge our hearts and liues , and that it conforme vs vnto Christ : for if we hope to be like him after this life , we must labour to resemble him euen in this life , by being in some measure pure , holy , innocent , meeke , louing , &c. euen as hee was : for otherwise if our liues be not in some reformation of our selues , and conformitie to our head sutable to the profession of our hope , it is but pretence of hope , and will make men in the end ashamed . Vers. 22.23 . And haue compassion of some , in putting difference ; and others saue with feare , pulling them out of the fire , and hate euen that garment which is spotted by the flesh . THese words containe the two last rules tending to the preseruation of the faith , both of them teaching how we may and are to recouer , and restore those who are fallen or declining from faith or good conscience . For the better vnderstanding whereof , consider in the words two things : first , the way to begin this recouerie , which is in the end of vers . 22. By putting difference . Secondly , the manner how they are to be recouered ; expressed in both the rules : the former concerneth Christian meeknes : Haue compassion on some , ] the latter concerneth Christian seueritie ; and other saue with feare . ] Concerning the former : the way of this recouery is to put a difference ] that is , by Christian wisedome to distinguish betweene offenders . For our direction wherein , wee must know that men erre and offend two waies : first , in opinion and iudgment : secondly , in practise and life . Againe , those that erre in opinion are also diuersly to bee distinguished , according to the diuersitie of their errors : for some erre in the foundation of religion , and matters of greatest importance , as the Papists at this day when they teach inuocation of Saints , iustification by workes , a reall sacrifice for the quicke and dead in the Supper , with other false doctrines racing the foundation : others may hold the foundation , but erre in smaller pointes of lesser importance . As for example , the Anabaptists holding that warre is not to be made , nor othes to be taken , erre grossely : but yet herein ( though in other points they doe ) they race not the foundation . These ought wisely to be distinguished , for hee that erres in the foundation , ouerturneth his faith and religion : but he that holdeth the foundation , and erreth in smaller points , doth not . 1. Cor. 3.12 . If any man build on the foundation hay or stubble , 〈◊〉 worke shall burne , but himself may be safe . One thing it is to beate downe a wall , to pull downe a window , yea some one side of a house ; and another to plucke vp the foundation , for this destroieth al. Which difference if it had been made and minded , many which haue separated themselues frō the Church of England had still remained members of it . Secondly , of those that erre in opinion , some erre of ignorance and blinde zeale , seeing no other truth than that they hold ; as the Iewes did , Rom. 10.2 . who had the zeale of God , but not according to knowledge : others erre of malice , who know they are deceiued , and yet persist obstinately in their error & false opinion , lest they should lose their credit , as Heretikes . Now betweene these also a difference is to be put : Tit. 3.10 . An heretike after once or twice admonition reiect ; for such a one is condemned of his owne selfe . But if the error be of ignorance , Paul speaketh ; If any be otherwise minded , the Lord will reueile it , Phil. 3.15 . But here we must alwaies remember , that seeing wee can hardly discerne the ground of mens errors whether they proceede of ignorance or malice , wee are euer to condemne their error , but haue respect to their persons , and not passe sentence rashly against them . For the error of the vbiquitie of Christs bodie hath been held and maintained b● many both godly and learned Protestants ; their error wee are alwaies able to condemne , but wee may not condemne their persons , no not although they haue defended it of malice , or out of the pride of their hearts , seeing the Lord might giue them repentance before or at their death . Thirdly , againe those that doe erre of ignorance must be distinguished : for some of them are misled of simple ignorance , as those who haue no meanes , or very small meanes to come to knowledge : others erre of affected ignorance , which is when men are willingly ignorant , hauing meanes of knowledge , but refuse the same . As aboue fourtie yeeres agoe the people of this land erred of simple ignorance , because they had not the meanes ( which yet did not excuse thē ) but now their ignorance is wilfull , and affected , neglecting at least , if not fearfully despising so great saluation : and therefore as the sin of the land is greater , so the more fearefull is the iudgement like to be , if it bee not seasonably preuented by repentance . Fourthly , there is also wise difference to bee put betweene the author of sects and heresies , and those who are by them seduced . The Sect-masters and leaders are to bee vsed with more seueritie , and sin more grieuously : Rom. 16.17 . Obserue them which cause diuisions among you : as in a wisely ordered Common-wealth , the heads of conspiracies and authors of treasons are most aimed at . Secondly , errors in practise or action is any actuall sinne , or offence in word or deede ; and men that offend in these are not all to bee ranged in one ranke , but to bee distinguished . For of these , first some sin of ignorance , not knowing what they doe ; as Paul persecuted the Church of God ignorantly , & through a blinde zeale . Now ignorance is two-fold : first , generall ignorance , when the thing is vtterly vnknowne : secondly speciall , when the equitie of a particular fact or some speciall action is vnknowne ; as oppression and vsurie in generall are knowne to bee euill ; but many particular actions vnder this kinde are vnknowne to many so to be : and sometime these two ignorances are ioyned both together , according vnto which we may put difference betweene the faults and offences of men . Secondly , some sinne of infirmitie , who know what they doe , but yet are ouercarried by sudden and violent passions of anger , feare , sorrow , or such like vnto euill . Thus Peter denied his Master vpon sudden feare of danger . Thirdly , some sinne of malice , being carried vnto euill by the malice of their own will , not of ignorance , or passion as the former , of this the Apostle s●●●keth , Heb. 10.26 . If we sinne willingly , ●●ter we haue receiued the knowledge of the truth , there remaineth no more sacrifice for sins . Now of this malice of the will there be two degrees : first particular , when a man wittingly and willingly sinneth against some particular Commandement ; as Acts 7.51 . The Iewes were stiffenecked and alwaies resisted the holy Ghost : that is , the ministerie of the Prophets in some things , not in all . Secondly , generall malice , when a man is carried wittingly and willingly to oppugne all the law of God , yea Christ himselfe , true religion , and saluation by Christ , and so reuerseth all the Commandements . This is the sinne against the holy Ghost , & of this degree the Apostle saith , there re●●ineth no more sacrifice for sinne : this being an vniuersall and generall apostasie . Now offenders according to these differences must bee distinguished . Further , of those that actually offend , some sinne secretly , when it is knowne but to some one onely ; and priuately , when it is knowne but to some few , and the scandall is the smaller . Some sinne publikely , when the sinne is notorious and the offence giuen great . If the offence b● secret , the Apostle ruleth the case , saying ; that loue couereth a multitude of such sinnes . For the second , if the offence be priuate , then must thou admonish the party betweene thee and him : if hee heare thee , thou hast saued and wonne him : if not , but hee persist in offending , tell the Church . But hee that offendeth publikely , must be publikely reprooued , that others may feare , 1. Tim. 5.20 . By these differences obserued , a notable way is made for the recouerie of those that are sliding or fallen from the faith , in matter either of doctrine , or practise . Hence wee learne first , that it is our dutie to obserue one another in our speeches and actions ; or else wee can neuer put any difference in them , the end of which obseruing must be ( not as the manner of many is to imitate others in their euils , or traduce or floute men ) but that of the Apostle , Heb. 10.24 . Let vs consider one another , to prouoke vnto loue and good workes . Secondly , for the making of this difference betweene offenders , we ought to haue in vs a christian wisedome , whereby wee may discerne aright of persons and things , and not to iudge of al alike . Our head Christ was a notable president vnto vs herein : for though many professed him , and beleeued in him , yet would hee not commit himselfe vnto them , because he knew what was in man , Ioh. 2.24 . Loue indeed must hope all things , beleeue all things , suffer all things , 1. Cor. 8.7 . but yet this Christian loue must be ordered by Christian wisedome . The second point concerneth the manner of restoring offenders , standing in two rules : first of compassion : secondly of seueritie . In the former consider two things : first , on whom compassion is to bee shewed : the Apostle saith , on some , that is , on those that erre of ignorance , or infirmitie : on those also who are caried away with the violence of some sudden passion , if they repent , yea or giue any hope of amendement : all such must be restored with the spirit of meeknes , Galath . 6.1 . Secondly , the manner of shewing the compassion , which is not by winking at , or soothing men in their sinnes , but by admonitions and exhortations seasoned with compassion : Matth. 18.15 . If thy brother trespasse against thee , goe and tell him his fault betweene thee and him : if he heare thee not , take yet with thee one or two . This is the meanes first to conuince the offenders , and then to bring them to repentance with all mercie and meeknes , and confirme them therein . Thus God himselfe dealt with Adam , first conuinced him , and then in much mercie made that gratious promise , that the seede of the woman should bruise the Serpents head . Thus Christ looked on Peter , and mercifully restored him . Thus Paul restored the Galathians , being fallē from the faith by mercifull admonitions . Ob. But if we admonish men before witnes , according to the rule of Christ , wee may draw our selues into danger , for they may take such admonitions for slanders , and vse them as witness●● thereof against vs. Ans. If therefore the fault bee secret , we must onely admonish our brother alone ; and if that will not serue to reclaime him , leaue him to God to turne him : and if it be priuate , that is , known to some few , it is Christian wisedome to admonish him before some two of those that can testifie of this sinne , that so the partie admonished may be conuinced , and the admonisher cleered from all shew and apparance of slaunder . Vse . 1. By this rule is condemned the rigour and austeritie of many in too seuere censuring offenders and offences . This was a fault and blemish in the ancient Church ; which sometime for no faults would enioyne penance , as if a man had married the second time : yea for small and light offences were wont to enioyne a penance of two , fiue , yea and sometimes of tenne yeeres . This is the sinne also of those that are departed from our Church , condemning vs ( for some wants ) vtterly as no Church nor people of God , refusing to heare the word of God , to pray , and to ioyne in other religious duties with vs. It is also the sin of many of the Lutherans , who because wee dissent from them in some opinions , condemne vs and our Churches to hell ; and speake and write that we are limmes of the diuel . Which were too great seueritie , if wee held not the truth against them , in the things wherein we differ . Vse . 2. Wee ought on the contrarie to put on the bowels of compassion towards offenders , if there bee any hope of amendement ; following herein the footsteps of Christ himselfe , who was very tender ouer Ierusalem , so as hee wept ouer it . Moses when the Israelites had sinned in making their golden Calfe , he mourned for them , fasted fourtie daies and fourtie nights for them , and would not depart from God till he was intreated of him in their behalfe . Men cannot but be compassionate towards sicke , and dangerously diseased , or wounded bodies ; but a rare thing it is to be so tender ouer the sicke soules of our brethren . But blessed is hee that iudgeth wisely of the poore , whether afflicted in bodie or minde . The second rule of restoring offenders , concerneth Christian seueritie : and it is the last of the fiue , laid down in the verse 23. In it the Apostle laieth downe three things : first the rule it selfe , to saue with feare . Secondly , the reason of the rule , or manner of it ; pulling them out of the fire . Thirdly , a caueat for the better obseruing it : And hate euen the garment spotted by the flesh . In the rule it selfe consider two things : first , who are to be saued by feare ? namely those who otherwise are incurable , which is manifest in the opposition of these words with the former , some are to bee cured with mercie and compassion , as those which sinne of ignorance and infirmitie : but those who are hardly curable must be terrified , affrighted , and so saued by terror and feare . Secondly , what this feare is ? namely , not a bodily feare , as neither the meanes causing it are : but a spirituall feare , and that of euerlasting destruction . The meanes of feare are either ciuill or spirituall . The former is the power and authoritie of the Magistrate , who carrieth not the sword in vaine against offenders ; but that those that doe euill might feare , Rom. 13.4 . but neither is this feare nor the meanes of it meant . The second meanes are spirituall , directly respecting the soule , not the bodie , and they be reduced to three kindes or heads : first , admonition , with denunciation of Gods iudgements against the party not repenting . Secondly , suspension , whereby offenders are debarred from the Lords Table . Thirdly , excommunication , whereby men are deliuered vp to Satan , and cast out of the societie of Gods people . Of these three this last is here most properly meant . Ob. But some will say , Excommunication is of no force , it is lightly regarded , and therefore can bee no great meanes of feare to offenders . Ans. This censure vsed according to the word of God , cannot but be full of horror , and terror , and the most forcible ( as the last ) meanes of this feare . Matth. 18.17 . If he heare not the Church , let him be to thee as an heathen . What will mooue a man if this will not , that the whole Church should account of him as a Pagan or Heathen ? The incestuous person , 1. Corinth . 5.5 . thus censured , is giuen vp to Sathan , and deliuered into the diuels power : then which what can bee more fearefull ? Both these places the enemies of this , censure , seek to elude , that they might make it lesse forcible : for that in Matth. 18. they interpret of seeking ciuill remedie , against ciuil harme or wrong , as though the sense were thus : If thy brother iniurie thee , admonish him first priuately ; and if hee refuse to heare thee , bring him before the Magistrate , thou maist goe to law with him , and vse him as an heathen man , in calling him before the heathen Magistrate . But this exposition cannot stand ; for to shew that it is no direction of the manner to reuenge ciuil wrongs , but appertaineth vnto the conscience , it is added in the very next words , verse 18. Whatsoeuer they binde on earth , shall be bound in heauen : and whatsoeuer they loose in earth , shall be loosed in heauen . For the other place 1. Corin . 5. they expound it of an extraordinarie punishment , which might be executed in those daies by Satan vpon the bodies of such offenders : Deliuer him to Satan : that is , say they , that hee may torment his bodie . But this cannot be a bare bodily punishment , but an excluding of the sinner from the Communion and fellowship of the Church , and must be done in the face of the Church , by the consent of the whole Church , which appeare to bee so vers . 2. and 4. Againe , if it had been meant of some such extraordinarie punishment , Paul by his Apostolicall Rod could haue done that alone , and needed not haue troubled the whole Church with it . The second point is the reason of this rule , taken from the danger of the delay of it : Pulling them out of the fire . They are in perill of present daunger , they must therefore presently bee saued : euen as things that are in the fire must be presently pulled out violently , or else they are presently consumed : so must these offenders be presently preserued and pulled out of the fire of hell . Out of these two former points wee learne diuers instructions . First , that their censure of excommunication is an ordinance of God , and no inuention of man : for euen in this verse wee may obserue , first , that obstinate offenders are to bee saued by terrible meanes , some must bee saued by feare . Secondly , violent and sudden meanes must be vsed , they must be as it were snatched out of the fire . Thirdly , they must bee separated from in regard of societie , in the next words : all which three things cannot agree to any thing but only to excommunication . Secondly , note the end of excommunication , which is to pluck men out of the fire of hell with violence ; and therefore this desperate remedie is only to be vsed in desperate cases , whē there is no other way to saue the soule , and not for trifles . The Surgeon cutteth not off armes and legges , vntill the life bee disparaged ; neither the Physition prescribeth ranke poyson , but in most desperate diseases . Againe , if this bee the end of it , then it respecteth the spiritual estate of men , and not the temporall ; the soule properly , and not the bodie . Wickedly then doth the Pope ( for the vpholding of his estate ) excommunicate Kings and Princes , to depose them from their Crownes , and depriue them of their scepters , and by it free their subiects from their allegeance : this is no end of this censure warranted in the word . And thirdly , if there be such a necessarie end and vse of it , it were to bee wished that in this end it were more vsed against open and notorious sinner● ; whom the word cannot preuaile with to their saluation : seeing many goe on euery where obstinately in their sinnes without amendment , to the great scandall of others . Thirdly , hence we learne that many bee so wedded and addicted to their wicked waies , that although they be in the mouth of hell , yet they feare nothing ; neither God nor Diuel : nor care neither for heauen nor hell ; else what neede were there of such a censure as this is ? Ahab was so addicted to Naboths vineyard that he was sicke for it : besides , he sold himselfe to worke wickednes . Manasses sold himselfe to Satan , nothing could returne him but setters and captiuitie . Fruitful of such hath been , and is our barren age . Fourthly , when gentle meanes will not serue to reclaime men , it is the will of God that terrible meanes should be vsed , if by any meanes they may bee pulled out of the fire : and thus the Lord vsed to deale with his owne people of the Iewes , proceeding with them according to that order in Rom. 2.4 . first by patience by long suffering calling them to repentance : but when they hardened their hearts against these meanes , then he hoorded and treasured vp wrath for them against the day of wrath . The same hath been his dealing with vs in this land ; for these fourtie yeeres and more he hath hedged vs in with peace and prosperitie , together with the liberties of his glorious Gospell , still expecting our further fruitfulnes , answerable to such meanes : but we become still more barren , & lesse fruitfull ; hee hath often taken in hand his pruning knife , and lopped vs by famine , pestilence , and other his iudgements , and yet behold we abound with bitter fruites of blasphemies , iniustice , prophanenes , contempt of the Gospel , which was more embraced and esteemed of twentie yeeres agoe , than now it is in these daies , which make no end of declining : that surely wee cannot now but expect that the Lord should open vpō vs the treasures of his wrath , and his storehouses of iudgements , vnlesse wee vse meanes to preuent them , and that in due time . Some will aske , what bee they ? Ans. Remember two rules , first the counsell of Amos , chap. 4.12 . Prepare to meete thy God O Israel . Meanes in this land are prepared to meete our Enemies , and it is well done : but wee must first prepare to meete our God by vnfained repentance , and forsaking of sinne : for that is it which maketh the breaches of our land , & strengtheneth our enemies against vs. Secondly , the practise of Iehosaphat , 2. Chro. 20.12 . We kn●w not what to doe , but our eyes are towards thee O Lord. Depend vpon him alone , and nothing besides him ; make him thy hiding place in life and death , shroud thy self vnder the wing● of his protection , and thou shalt be safe vnder his feathers . Now followeth the third point in this last rule , that is , the caueat tending to the obseruing of it , in these words : And hate euen the garment spotted with the flesh : that is , keepe no companie , haue no fellowship or societie with them : which precept is propounded in a darke comparison or similitude , taken from the ceremoniall pollutions of the law : that look as men were th●n made vncleane ▪ not onely by conuersing with persons legally vncleane ; but also by touching ( though it was vnware● ) their houses , vessels , and garments , as appeareth Leu. 15.4 . and Numb . 9. and therefore did not onely auoide such persons , but hated euen their garments : so must we vnder grace deal● with obstinate offenders , auoide their persons , sinnes , yea and societies , as occasions thereof . First then in the former part of the comparison two questions may bee demaunded . The former is this : Why should any mans flesh bee vncleane , or his garments spotted , and so detestable and to be hated , seeing they are the good creatures of God ? Answ. There bee three kindes of vncleannes : 1. Naturall , 2. Morall , 3. Ceremoniall . Naturall vncleannes is , whereby the creature becommeth by his corrupted nature vncleane for mans vse , I say by corrupted nature , because this vncleannes cannot rise from created nature , but from mans sinne and Gods curse ; as the Serpents are now to mans vse vncleane , that is , noisome , and full of hur● and poison . Morall is , when any creature is vsed against Gods law and commandement , separating i● from the vse of man : as to marrie within any of the degrees prohibited , Leu. 19. commeth within this vncleannes . Thus a man borne of vncleane seed is vncleane , Iob 14. Ceremoniall is , when the creature being cleane it in owne nature , yet in some other respects by vertue of Gods prohibitiō , becommeth vncleane . Thus were certaine beasts , and fowles , and dead bodies vncleane , not in their nature , but in some respects , which especially were three : first , in regard of touching : secondly , of tasting : thirdly , of sacrificing ; in which respects th●y might not bee vsed . Now the creature might be hated , not in regard of it self , or as i● i● the good creature of God : but as farre as this ceremoniall vncleannes was fa●●●ed vnto it , it being prohibited in this or other respects by God. 2. Quest. But why should any m●n hate the flesh , or garments of another , seeing this ceremoniall vncleanne● was no sinne ▪ yea to burie the dead corpes was a dutie to be performed necessarily : and so necessarie was it to touch them ▪ and for garments they were naturall , and no more sin to touch them than to eate or drinke ? Ans. Although legall defilement was not alwaies a sin , yet i● was alwaies an euill , and prefigured the defilement of men by originall sinne : and besides , vpon Gods prohibition was to be hated . Secondly , although the defilement it selfe was no sinne ; yet hee that wittingly without cause did touch or meddle wi●● th● thing defiled , did sinne , because God commanded the contrarie . Secondly , out of the second part of the similitude , in that we are to 〈◊〉 the company of obstinate offenders , it may be demanded whether wee may keepe any companie , or haue any fellowship with an obstinate sinner ? Ans. The familiar companie with such is forbidden , but all companie is not absolutely forbidden : for in two cases it is lawfull to accompanie with such a one , first , to doe him good with conference , instruction , 〈◊〉 admonition ; an heretike must be once or twice admonished , and if he bee not then reclaimed he must be auoided , Titus 3.10 . Secondly , when a man is bound to such a one by the bond of ciuill societie : as for example , if a man ●●re by the Church excommunicated , y●t a wife must performe the dutie of a wife ; the childe of a childe ; the seruant of a seruant : for th●se diuine ordinances abolish not , but establish ciuill societies . Then I say familiar companie must bee denied to such obstinate sinner● , but not all companie ; as when by the same we can either reclaime them , or else to performe some ciuill dutie toward● them . Vse . First we see here what was the end of ceremoniall vncleannes ▪ and that was ●o represent that spirituall vncleannes in the whole man , by originall and actuall sinne in thought , word , and deede ▪ Z●ch . 13.1 . In that day shal ●h●re be a fountain● opened to the ho●se of Dauid , and to the inhabitants of Ierusalem , for sinne and for vncleannes : whereby is signified such an vncleannes , wherby not only our selues are defiled wholy , but whatsoeuer we touch & meddle withall , which is infected by reason of that dwelling sinne in vs , e●en as it was which in the law was ●ouched by a polluted and vncleane person . This consideration should ca●se vs to looke into the filthines of our hearts ; which if we could , or did see , as it is both in it selfe , and in the vile 〈◊〉 which without intermissiō it sendeth out , it would make vs humble our selues , and neuer bee at rest vntill this fountaine of the blood of Christ were set open vnto vs , and we euen plunged into it , and so clensed from this vncleannes ; whereof the vncleannes of the flesh was but a figure and ●●adow . 2. Vse . We learne how to vnderstand the Cōmandements of the Moral law , namely not only according to the letter , and bare words in which they are propounded , which mention the maine sinnes only against God and man ; but by a Synecdo●he in the mentioned sinnes , all of that kind , as all occasions , also motiues , and inducements thereunto , as here the Apostle wisheth the Saints to hate the flesh , yea the garments spotted ; so wee are to hate the sinne itselfe , yea and all the kindes , and all the occasions of the same . 3. Vse . Hence wee haue a direct way wherein all beleeuers are to walke : first , we must hate the companie and societie of manifest and obstinate sinners , who will not bee reclaimed . Secondly , all their sinnes , not communicating with any man in his sinne , we must haue no fellowship ( as with the workers so ) wi●h the vnfruitfull workes of darknesse . Thirdly , all occasions and inducements vnto these sinnes . Fourthly , all apparances of wickednes , 1. Thess. 5.22 . that is , which men in common iudgement account euill ; and all this must , proceed from a good ground , euen from a good heart ha●ing sinne perfectly , that is all sin , as Dauid Psal. 139. I hate them with a perfect h●●r●d : and not as some who can hate some sinne , but cleaue to some other ; as many can hate pride , but loue couetousnes , or some other darling sinne : but wee must attaine to the hatred of all , before wee can come to the practise of this precept ▪ besides that all sinnes are hateful euen in themselues . A needfull dutie to be heedfully regarded in these daies , wherein are so few hate●s of the flesh , and so many haters of those that hate it : so many that are so farre from hating the appearances of euill , that many sins themselues are swallowed vp and made no bones of ; horrible blasphemies must now credit mens speeches : the breach and violating of the Sabbath in iourneying is 〈◊〉 good a seruice of God 〈◊〉 horsebacke 〈◊〉 neede be , or as he requireth 〈◊〉 r●●●inge , also fightings , and such work● of the flesh , are notes of valour and spirit : and so in other . Thus men who professe religion in word , denie it in deed ; seeing true religion standeth not onely in the hatred of the sinnes themselues , but euen of all occasions and apparances of them : because God hath commanded them to be hated . 4. Vse . As the Iewes ( being not to come neer the houses nor touch the vncleane ) if they did touch any such thing they were vncleane and polluted : and for that cause must wash their bodies and chaunge their garments , yea if they did but suspect that they had defiled themselues , they were presently to bee purified : so wee being defiled with any knowne sinnes , or suspecting any vnknowne ; our next course must be to the bloud of Christ the Lauer of the Church , suing vnto God by prayer that our sins may be therewith washed away : wee must put off our garments , that is , the olde man with his lusts , and put on the wedding garment , that is , Christ Iesus with his righteousnes , daily proceeding in the duties of sanctification ; for he that hath washed himselfe , had need stil ha●e his feete washed , that is , daily renew his repentance , and bring daily fruits worthie amendement of life . Vers. 24. Now vnto him that is able to keepe you that you fall not , and to present you faultlesse before the presence of his glorie ●ith ioy . 25. That is to God 〈◊〉 wise , our Sauiour , be glorie , and Maiestie , and dominion , and power , both now and for euer . Amen . IN these wordes are contained the third part of the Epistle , namely the conclusion of it , and it is nothing else but a lawding and praising of God : wherein three things are to bee noted ▪ first the person praised , which is Christ the second person in the Trinitie , the Sonne of the eternall Father ▪ this appeareth by two reasons in the words : first , because he is here described to be a Iudge that doth present all men before himselfe , which is proper to the Sonne of God. Secondly , because he is called our Sauiour , which is the title of Christ , according to the name Iesus ▪ And yet here must be noted that in this praising of the Sonne , the Father and the holie Ghost are not excluded : for as the nature of the three persons is all one , so is their worship all one also . The second point bee the reasons or inducements mouing vs to praise Christ , which be three . The first drawne from his power : To him which is able &c. The second from his wisedome : To God onely wise . The third from the worke of our redemption and saluation : Our Sauiour . The third point is the praise it selfe , in these words : Be glorie , and maiestie , and dominion , and power , both now and for euer , Amen . Of these points in order . And first of the person to whom this praise is giuen . First , note how the Apostle concludeth his epistle with the praise of Christ as the Iudge , as also the Sauiour of mankinde ; in whose example we are taught with willing minds to spend our daies in the honour of Christ : for that which the Saints doe in heauen , that must we doe while wee liue vpon earth ; for so we pray in the Lords Prayer : but they in heauen continually doe cast downe their Crownes at the feet of the Lambe , Reu. 5.11 . as worthie to receiue all honor ▪ and glorie , and praise , and power ; we must therefore bee readie vnto this dutie . Againe , he hath subiected himselfe to exceeding dishonour and abasement , yea to the death , and that of the crosse : and all that we might first honour him , and then be honoured by him : how therefore ought wee in way of thankfulnes for the great worke of our redemption , glorifie him , and aduance his honour ? But in stead hereof many euen of those that professe Christ dishonour him , vsing him as a packhorse to lay vpon him all their sinnes , and so lade him with their sinnes past , and crucifie him againe with daily new sinnes , and yet they looke he should be their Sauiour to bring them to honour and immortall glorie . The inducements follow . The first of which is takē from the power of Christ , vnto him who i● able &c. That wee may know the force of this reason , wee will first consider what this power of Christ is . The power of Christ is two-fold : first , absolute : secondly , actuall . By absolute I vnderstand that power of his , whereby hee is able to doe euen that which he will neuer do ; of which Iohn Baptist speaketh : God is able euen of stones to raise vp seede to Abraham . By this power God could haue made many thousand worlds , whereas he made but one ; and by the same Christ could haue commanded a legion of Angels to haue deliuered him from the hands of the Iewes , but would not . This absolute power goeth beyond his actuall power or will , yet is not greater than his will : for as what God doth , that he willeth : so what hee can doe , hee can also will : but this power is not here meant . The second , namely the actuall power of Christ , is , whereby hee doth and effecteth whatsoeuer he willeth , and it is of two sorts : first , his generall power which tendeth on his prouidence , whereby he ordereth all things both in heauen and earth : Psal. 115.3 . Our God is in heauen , and doth whatsoeuer he will. Secondly , a more speciall power which accompanieth his grace , and alwaies goeth with it : of which Paul speaketh Ephes. 1.19 . That we may know what is the exceeding greatnes of his power towards vs that beleeue , according to the working of his mightie power . Of this power ▪ working life and grace to them which beleeue , Iud● here speaketh . Concerning which obserue three conclusions . First , that this power is giuen to Christ in time , Matth. 28. All power is giuen me in heauen and in earth . Acts 2.36 . He is of God made Lord and Christ , importing that this power is giuen him to bee a Lord. Indeed the Son of God as God , is of equall power with the Father , and that from all eternitie : in which regard no power can be giuen him : but if we respect his office of mediation , to the performance of which he must lay aside his power , and become as a seruant subiecting himselfe to the death ; thus this power may bee said to bee giuen him againe , namely when by his rising from the dead and ascending into heauen , hee was mightely declared to bee the Sonne of God : so that in Psal. 2. Thou art my sonne , this day haue I begotten thee , is in Acts 13. applied to the resurrection of Christ : as if hee had said , This day haue I made manifest by thy powerfull resurrection that thou art my sonne , and that I haue begotten thee before all world● . The second conclusion is , that this power is manifested in Christ the head especially : namely , when it caused him so victoriously to ouercome death in suffering it ; to rise from the graue , ascend to heauen , & sit at the right hand of God his Father . Paul prayeth that the Ephesians might know the greatnes of this power , which raised Christ from the dead , and set him at Gods right hand in heauenly places , Ephes. 1.20 . The third conclusion : That this power conueyeth it selfe from Christ the head to all his members , Ephes. 3.20 . To him that is able to doe abundantly aboue all that we aske or thinke , according to the power that worketh in vs. Coloss. 1.29 . I also labour and striue according to his working , which worketh in me mightely . Now being conueied vnto the members of Christ , it is not idle in them , or vnprofitable , but worketh proportionably in them al , as it did in Christ himselfe : for as it caused Christ to die for our sinnes , so it maketh vs die to our owne sinnes : as this power made him to liue againe to his Father , so it maketh vs his members to liue vnto God ; that as hee by vertue hereof rose againe , so it causeth vs to rise to a new life in this life , and to our eternall life in the life to come . Further , this power is commended here by foure effects : first , it is able to keepe them that they fall not , namely into manifest sinnes ioyned with obstinacie : for of such sinnes and sinners hee had spoken in the former words ; and cannot be meant of euery kinde of fall , seeing the children of God fall daily , but of such as Dauid prayed against , Psal. 19. last . Keepe thy seruant from presumptuous sins , let them not raigne ouer me . The second effect is , to present you faultlesse , that is , first to iustifie beleeuers : secondly , to sanctifie them here in part while they liue , and in death to finish and perfect that inchoate sanctification . The third effect , in the day of iudgment to present them before the presence of his glorie . The fourth effect , with ioy , that is , to possesse them with ioy euerlasting . Vse . 1. In that Christ is able to keepe them that beleeue , wee may note that this his power doth order the wils of beleeuers both in and after their conuersion . In their conuersion it frameth and turneth their wils . Ioh. 6. No man commeth to the Sonne , except the Father draw him , that is , except he incline , and turne mans will vnto his owne , and make it of an vnwilling will a willing will. Againe , after conuersion it is not an idle power in them : 1. Ioh. 3.9 . He that is borne of God sinneth not , that is , addicteth not himselfe , nor setteth himselfe to the practise of sinne ; and the reason is giuen , because the seed● of God remaineth in him , which is all one with this power , which is able , and accordingly keepeth him . Whereby that Popish error is detected , namely that in the conuersion of a sinner it is in mans power and will , either to receiue or resist the grace of God : and that mans will can either applie it selfe to grace offered if it will , or else refuse it : but if this were true , the power of God should not order mans will , but mans will should order Gods grace , yea and ouercome this omnipotent power of God. Againe , this ouerthroweth the distinction of grace into sufficient and effectuall : for sufficient grace is effectuall , seeing that this power of Christ waiteth vpon it to make it effectuall . Secondly , hence wee see that this power of Christ in his members , is a continued power , neuer wholy interrupted , for it keepeth them in this life that they fall not into presumptuous sinnes . Secondly , it iustifieth them and sanctifieth them imperfectly in life , and perfectly in death . Thirdly , after death it presenteth them vnto their glorie . Fourthly , after the last iudgement , it possesseth them with vnspeakable ioy . Thus the righteous man by vertue of this power , becomes like a tree whose leafe neuer faileth nor fadeth , Psal. 1.3 . And hence is it that hope is said to be a sure anchor , Hebr. 6. vers . 19. for this propertie hath it , not from it selfe ( as also loue and faith in themselues are changeable , and nothing indeede is in it selfe vnchangeable but God ) but the power of Christ is it that maketh it an anchor sure and stedfast . By which consideration , those two vncomfortable errors are confuted : first , that the childe of God being regenerate may fall maliciously , and euen wholy away . Secondly , that hee may fall finally : seeing God putteth his hand vnder , and this power of Christ is able to keep them that they fall not ( though fearefully they may ) yet neither wholy nor finally . Thirdly , we must labour to haue experience of this power of Christ in our selues , working in our heart● the death of our sins , and quickning them againe vnto the life of grace and of God : for this power of Christ consisteth not in any fancie , but in ●n effectuall feeling in the heart of euery true beleeuer . Paul prayed that the Ephesians might feele in themselues this proportionall power to Christ his power in his death and resurrection , Ephes. 1.19 . himselfe counted all things ●●ng in comparison of the knowledge of this power ▪ Phil. 3. ●0 . and that he might haue experience hereof , hee will reioyce in his owne weakenes , ● . Cor. 12.9 . And what will this power be profitable vnto vs ( be it neuer so powerfull in it selfe ) vnlesse we finde our selues thus strengthened in grace and godlines by it ? Fourthly , wee may not content our selues with a forme and shew of godlines , but stri●● to attaine the power of it ▪ or else let vs neuer professe Christ , and please our selues only in such a profession : for whosoeuer is truly Christs , in him this power worketh mightely in subduing 〈◊〉 , in striuing against temptations , in stirring vp zeale of Gods glorie , and in a word in making men fruitfull and abundant in all well doing● yea it can no more hide it selfe where it is , than can the Sunne at noone day , but it will cause men to shine as lights in the middest of a froward generation : which 〈◊〉 and effects , if a man cannot finde in himself , let him suspect himselfe that he is not as yet knit vnto Christ , for then hee would bee by vertue of this power in some proportion conformable vnto him . Fifthly , th● doctrine ministreth a stay and prop to our faith and hope , seeing that Christ ●●th such a working power as this is , whereby hee is able to make good , and accomplish whatsoeuer hee hath promised concerning our salua●ion● thus he strēgthened his Disciples , Ioh. 17. But be of good comfort , I haue 〈◊〉 the world : and thus Abraham beleeued aboue hope , because he kn●w that God was able to performe what hee had promised , Rom ▪ 4 21. teaching all the sonne● of ●a●thfull Abraham vp●● what prop they are to 〈◊〉 , and stay vp themselues 〈◊〉 the promises are delaied . Here the Papist ●eacheth that in regard of God indeed and his promise , we may beleeue our owne saluation ; but in respect of our selues , and in regard of our owne indisposition we must still doubt , and it is presumption ( saith he ) to beleeue it . Answ. But this is false , for wee must not doubt in regard of our own indisposition ▪ but must certainly by faith lay hold on our own saluation , seeing that Christ by his power correcteth , yea and abolisheth in his members this indisposition , fitting them ( notwithstanding it ) and keeping them vnto life eternall . Sixthly and lastly , we must striue to become like vnto Christ , seeing the same power that was in him is conueied and deriued from him into euery one of his members , that as hee liued in obedience vnto his Father , both doing and suffering whatsoeuer his Father enioyned and willed ; euen so ought we : look what was his disposition and conuersation whilest hee conuersed here vpon earth , so ought wee to be disposed and conuerse , resembling him in meekenes , humilitie , patience , loue towards our Father , and brethren , yea and towards our enemies : and as hee was minded , the same minde ought also to be in vs , Phil. 2.6 . So much for the first reason moouing vs to the praise of Christ , drawne from his power . The second motiue is in the verse 25. To God onely wise ▪ drawne from his wisedome ; wherein three things are to bee obserued : first , that Christ is God : secondly , that he is wise : thirdly , that he is only wise . For the first , this is a notable testimonie and to bee obserued against the Arrians & Atheists , to confirme the Diuinitie of Christ , who like dogs most blasphemously with blacke mouthes barke against their Creator , affirming him to bee one of the great seducers of the world : against whom ( that we may bee the better armed ) I will first propound one or two euident reasons , and then answere their allegations . The first argument : Consider that whosoeuer haue taken vpon themselues to be called Gods , the iust iudgement and vengeance of God hath befallen them , and they haue been destroyed by the hand of God. Adam and Eue because they would haue been but like God , or as Gods , were grieuously punished in themselues and all their posteritie . Herod because hee was contented that the people should call him God , the hand of God was instantly vpon him , and the Angell of God smot him , and hee was eaten vp of lice . But Christ professed himselfe to bee God , yea and disputed Ioh. 7. against the Pharisies that he was the Sonne of God , and yet no harme befell him : nay he proued manifestly by his doctrine , and miracles , by his death and glorious resurrection , that he spoke true when he said he was God and the Sonne of God. The second reason : Christ wrought miracles , which could not be done either by naturall or Satanicall power ▪ as to raise the dead , to make them which were borne blind to see ; and these by a diuine and omnipotent power , and not as an instrument but as an author of them ; and therfore he was true God ▪ Now , if they alleadge here , that wee haue no proofe hereof , but out of the new Testament , which they reject as they doe the other Scriptures . I answer , that many of the same things in effect are extant also euen in Heathen writers themselues . Ob. But they alleage against the Diuinitie of Christ , that Christ is inferiour vnto God : Ioh. 14.18 . The Father is greater than I : 1. Cor. 11.3 . God is the head of Christ , as the man is the womans head : and chap. 15.28 . The Sonne shall be subiect vnto him that subdued all things vnder him . But as none is aboue God , so God is inferiour to none , and therefore Christ is not God. Ans. The two former places must bee vnderstood of Christ as hee is man and Mediatour : which hindreth not but that as he is God he is equall to the Father . The third place in 1. Cor. 15.28 . must be thus vnderstood : that the Son is made eternally subiect vnto the Father , not as hee is God , but in regard of his humanitie . Secondly , of his mysticall bodie , that is , the Church : so as this subiection & inferioritie of Christ , is nothing else but a manifestation of the difference of Christ as hee is Man and as he is God , and of the inferioritie of his Manhood to the Godhead : which shall bee especially reuelled at the day of iudgement . The second obiection : Acts the 20.35 . It is a more blessed thing to giue , than to receiue : but Christ receiueth wisedome , life , yea and his substance from his Father , and so the Father is more blessed than he ? Ans. That place speaketh of such a receiuing , as presupposeth want , which is more miserable than to bee able to giue , which argueth plentie and abundance : but Christ receiueth not thus his substance , wisedome , and life , for he neuer wanted them : when he receiued them he had them ; and hauing them hee receiued them , and both had and receiued them before all worlds , and so that allegation is to no purpose . The third obiection : Christ is a Mediatour and prayeth vnto God , and so hee is not God , for nothing prayeth to it s●lfe . Answ. Christ is directly a Mediatour to the Father the first person in Trinitie : now because the person● haue all one nature and will , therefore he is also Mediatour euen to himselfe as the second person , as also to the holy Ghost . Let vs bee still armed against these wicked ●ellbounds , and detest their Satanicall delusions and such damnable doctrine● , derogatorie to the honour of the Son of God. The second point in this second reason is , that Christ is wise . This wisdome of Christ is a propertie common to him with the Father and holy Ghost , wherby he perfectly knoweth all things as they are . Concerning which , remember these eight things ● first , that this wisedome of Christ is of it selfe , and hath the beginning from it selfe , and not from any other : for though he receiueth it from the Father , yet it is all one with the Fathers , and therefore it is not begotten nor proceedeth from any , but is the fountains of all wisedom in the creatures , mē or Angels . Secondly , we by our wisedom conceiue things by formes and app●rances presented to our mindes ; but Christ he knoweth all things by the things themselues , and not by any representations thereof ▪ he needeth no helpe from the thing it selfe to conceiue of it as we doe . Thirdly , we know and conceiue of things by sense and discourse , but Christ doth this by one simple act of ●nderstanding . Fourthly , this wisedome of God is all one with God himselfe , for his wisedome is his substance . In men and Angels it is not so , but a qualitie distinct from their substances . Fifthly , this wisedome is infinite , for hereby God knoweth both himselfe and all other things past , present , or to come ; things good and bad ; things that are ; and things which are not ; yea the very motions and thoughts of the heart . Sixtly , this is alwaies a certaine and infallible knowledge ; neuer coniecturall as ours is . Seuenthly , it is most perfect , both because it doth not onely know some things , but there is nothing which it knoweth not , as also because nothing can be added vnto it , nor detracted frō it : in all which it differeth from ours . Eighthly , it is a distinct wisedome , seeing God knoweth not in grosse and confusedly all things ; but distinguisheth euery particular thing and action , euen as they are ; hee knoweth euery haire of our heads and the places thereof , euery lighting of a sparrow vpon the ground . The consideration of which points sheweth the admirable greatnes of this wisedome of Christ. The third point is , that he is only wise . ] Where is not excluded the wisedome of the Father and holy Ghost , but all the wisedome of al creatures , as Ioh. 17. This is life eternall to know thee the only God ; where the Sonne and holy Ghost may not bee excluded . Ob. But some will say , the creatures haue wisedome , and so the Sonne is not only wise . Ans. The wisedome of the creatures is but a created wisedome : God is onely wise by a wisedome vncreated , theirs is but an image and shadow of this . Yea compared thereunto it is no wisedome at al , so as still God may be said to be onely wise . Vse . 1. Seeing Christ is affirmed to be God , note that his death although it was but momentarie and short in time , yet it was of endlesse merit . Quest. But how can this be that a short death of so few houres should counteruaile the eternall torment due to sinne ? Ans. The person that died being God , the dignitie of the person counteruaileth the eternitie of the punishment : so as the Sonne of God suffring , although it was not for halfe a day , it was as much as if all men had died for euer ; so infinite and endlesse it was ( though not in time ) yet in merit and efficacie . 2. Vse . Seeing Christ hath such an absolute wisedome distinctly knowing all things , wee are taught to feare & tremble before him , doing all things as in his presence ; he beholdeth vs with all our actions , there is not a word in our tongue but hee knoweth it wholy , yea he vnderstandeth our thoughts , and that a farre off . See Psal. 139.2.3 . 3. Vse . Such as are in distresse , resting themselues vpon Gods mercie in Christ , may herein stay and vphold themselues with this comfort , that Christ is God and able to relieue them , yea hee is the only wise God , and therefore hee knoweth all their miseries distinctly , he knoweth how farre foorth it is good for them to suffer , how to turne their suffering to the best vnto them , as also the best and fittest time when to deliuer them seasonably out of their trouble : and therefore patiently commit thy selfe into his hand , and reli● thy selfe vpon him as on a mercifull redeemer . 4. Vse . If Christ bee only wise , then we must take counsell of him , and learne wisedome of him : Learne of me . If it be asked , how shal we learne of him seeing he is in heauen ? I answere , hee hath left his word with vs in the Scriptures , there we may learne his wisedom , there we may haue his directions . If it bee asked , what is the summe of that counsell there contained ? I answere , it standeth in the hearing and doing of his Commandements , to which three things are required : first , to beleeue on him , and depend vpon him alone for saluation . Secondly , to turne vnfainedly withall our hearts vnto him . Thirdly , to obey him in our liues and conuersations . This is the right wisedome : for the teaching of which , Wisedome her selfe vttereth her voyce , and calleth to the children of men , Prouerbs 8. vers . 4. The third reason is taken from the worke of our redemption , in the words Our Sauiour . ] The which reason that we may rightly vnderstand , foure points are to be propounded . First , what kind of Sauiour Christ is ? Ans. He must bee conceiued , first a perfect Sauiour , sauing perfectly all that are saued . Heb. 7.25 . He is able to saue perfectly all that come vnto him ; yea hee perfectly saueth by himself ( and not by any other creature ) whosoeuer attaine to saluation , for this also is required vnto his perfection : Rom. 3.25 . Whom God hath set out to be a reconciliation through faith in his blood . Hebr. 1.3 . By himselfe hee hath purged our sinnes . Where note an error in the Church of Rome ▪ which teacheth that Christ did by his death merit , that we might by our owne works merit saluation : but this is false , Christ saueth not man by man , or by any creature but by himselfe , yea he should not so be a Sauiour , but an instrument , by whom we must saue our selues . Secondly , hēce wee learne to acknowledge him an alone Sauiour , without any fellow , partner or deputie : Acts 2. There is no other name vnder heauen giuen to saue vs , but the name of Christ ; and if hee haue any partner , he is but halfe a Sauiour . Hence wee see that the Romane Religion , although in word it honour Christ , yet in deede it denieth him , in ioyning to Christs all-sufficient satisfaction , others satisfactions : and so likewise they ioyne to his sacrifice vpon the Crosse , their sacrifices in their Masse ; to his meritorious intercession , the intercession of the Virgin Mary and other Saints , and that not by way of request , but of the merit of their intercession . Thus they set vp many Sauiours in stead of this our perfect and alone Sauiour . The second point is , from what danger doth he saue vs ? Ans. Saluation euer implieth perdition , so saluation by Christ implieth endlesse destruction , which is the thing from which he doth saue vs. In which endlesse perditiō note first the foundation of it , that is our sins ; noted in the exposition of his name , Mat. 1. He shall saue his people from their sinnes . Secondly , the degrees , which are three : first , in this life a subiection to all kindes of miseries inward and outward ; in soule , bodie , goods , name , in our selues and others . Secondly , in the end of this life , death , being in it self a curse , and an entrance into hell . Thirdly , after the first , the second death , which is euerlasting destruction in hell fire for euer . Now Christ is a Sauiour to saue and free vs both from this foundation , our sins themselues ; as also from the degrees , from the bondage to Satan by sinne : secondly , from the first death so far forth as it is a curse : thirdly , from the second death and euerlasting destruction . The third point is : How doth Christ saue men ? Ans. According to that order which God hath set downe in the couenant , not of workes but of grace : wherein God promiseth to giue Christ with all his merits and graces to euery beleeuer . Now according to the tenour of this couenant , first Christ with his merits is giuen vnto the beleeuer , hee againe is giuen vnto Christ : by vertue of which donation a man may say Christ is mine , his benefits are mine also , as truly and as surely as my land is my owne . Hereupon to make this mutuall donation effectuall , followeth a second thing , which is the vnion of vs with him by the bond of the spirit , and this is a mysticall but a true vnion , whereby he that is giuen vnto Christ is made one with him . After this commeth a third thing , which is a communication of Christ himselfe and all his benefits vnto beleeuers . This is done two waies : first , by way of imputation , which is an accounting and accepting of his obedience and sufferings as ours , for the discharge of our sinnes , and acquiting vs from them . Secondly , by a kinde of propagation , whereby grace is deriued from his grace , and infused into those that are set into him : For as many candles receiue light from one great Torch or light , and as many streames flow from one fountain or head spring , and as from one roote proceed many branches ; euen so al his members drink of his fountaines , are enriched by his treasures of wisedome and knowledge : yea indeed & liue by no other life , than that which by his spirit hee inspireth into the faces of their soules : and hereby he sheweth himselfe to bee a roote , euen that roote of Iesse and that second Adam conueying vnto all his branches righteousnes and life , as the first Adam ( being a roote also ) deriued corruption from himself to al his posteritie springing and arising from him ; so is that place 1. Cor. 1.30 . to be vnderstood , He is made of God to vs wisedome , righteousnes ▪ sanctification and redemption ; because he is the root and fountaine of all these graces vnto vs , of whose fulnes wee receiue them . The fourth point is : Of whom is Christ a Sauiour ? Answ. Our Sauiour , ] that is , a Sauiour of the Catholique Church : Eph. 5.23 . The Sauiour of his bodie : that is , his Church . More plainly , the persons that are to be saued by him , are such as truly beleeue in him , and testifie their faith by their conuersion vnto God , and forsaking their sins . For the euidence whereof consider two things : First , that it is most necessarie , that the person that is to be saued should be thus qualified , if hee bee of yeeres ( for with infants it is otherwise ) for ma●ke the order prescribed to be obserued in the Word and Sacraments , in which God requireth in the first place repentance and faith , and then afterwards maketh promise of saluation by Christ , Luk. 24.47 . That repentance and remission of sinnes should be preached in his name . Repentance for sinne must goe before remission of sinne : Acts 2.38 . Repent and be baptized , there is the first : for remission of sinnes , there is the second . This is the rather to be obserued , because many go preposterously to worke , beginning there where God endeth : comforting themselues in their Sauiour , and in the promises of life by his meanes , but let goe faith and repentance , at least deferre them . This is the cause of much wickednes , and a false comfort , not fetched from that order which is appointed by God. Secondly , those who bring the beginnings of faith and repentance ( if so be the beginning be true ) constant and still increasing , to these Christ becommeth a Sauiour : Matth. 9. Christ came not to call the righteous , but sinners to repentance : that is , those who acknowledge themselues to bee sinners , confessing and forsaking their sinnes , and not such as presume of their owne righteousnes : Matth. 25. I am sent to the lost sheepe of the house of Israel : euen those who in their owne iudgement are lost , who are in the mouth of the lion , and in all mans iudgement lost . Isai. 45.1 . The well of water of life is promised to all those that thirst : that is , such as want water and long after the welsprings of it , and wish after nothing so much : Isai. 42.3 . A bruised reede he will not breake , the smoking flaxe he will not quench ; euen small beginnings of grace be they neuer so weake nor feeble , so they be true , he despiseth not . Thus are the persons to bee qualified vnto whom Christ will become a Sauiour . Now because all men are not thus disposed , it followeth that redemption , and the worke of saluation is not vniuersall . Vse . First , the multitude of our people are iustly blamed as enemies of Christ : for if they bee asked how they look to be saued ; they answere , by their good seruing of God , and their iust and honest dealing among men . Now this their seruing of God is but to repeate ouer the Tenne Commandements , the Creed , and the Lords Prayer : and their good dealing is but to deceiue no man , or not to offer them open iniurie , and here they stay themselues ; not all this while euer looking after Christ , as men not standing in neede of him , or of his righteousnesse , but set vp themselues for their owne Sauiours , and know not any other way to life then their owne which carrieth them from Christ. Secondly , wee are taught to conceiue of Christ as of our Sauiour ; which wee shall doe if wee bee touched with the sense of our sinne , and danger by it , and with the neede wee haue of his most precious blood , which will cause vs to prise it aboue the most precious things , which the world can conteine . When our hartes are thus affected , then wee conceiue of him as we ought . Thirdly , wee must carrie our selues as persons saued alreadie by Christ ; for he is a Sauiour vnto vs euen in this life , and our saluation is begun and is in part here . This we doe when wee ioyne with the profession of faith a true conuersion vnto God. Reasons hereof : First , because regeneration although it bee no cause , yet it is a part of our saluation : for by it a man is freed from the corruption of his sinne in part , which whosoeuer looketh for remission of sinnes must atteine vnto . Secondly , whomsoeuer Christ saueth from hell , he first saueth them from their sinnes : he redeemeth men not only from deserued condemnation , but also their vaine conuersation . If thē thou wouldest know whether Christ hath saued thee from hell or no ; looke into thy selfe , and trie whether his death hath wrought the death of sinne in thee or no : for if thou art not turned from sin , thou art not saued from hell . Thirdly , to whomsoeuer Christ is a Sauiour by merit , to him he is a Sauiour by efficacie also , for he is a Sauiour both these waies : by the former he procureth pardon of sin ; by the latter hee turneth the heart of the sinner from sin vnto God : this if it bee wanting , there can be no true assurance of the other . Lastly , the saluation of a sinner standeth not in the fruition of riches , honours , wealth , or deliuerance from the miseries of this life , but properly in righteousnes , and life eternall , the recompēce of the same ; which fruite whosoeuer would reape , he must sow the seedes thereof in righteousnesse , and cease from hencefoorth to be the seruant of sinne . The third generall point in this conclusion is , the praise of Christ it selfe in the last verse : Be glory , and Maiestie , and dominion , and power , both now and for euer , Amen . Which words cōtaine the forme of the praise of God and Christ ; where foure things are to be considered : first , what bee the things that are here ascribed to Christ ? and they be foure : first , Glorie : by which wee are to vnderstand an infinit and incomprehensible excellēcie , wherby Christ excelleth all things that euer were , are , or euer shall be . Now as there be in God two things distinct : first , essence , which is the Godhead it selfe simply considered . Secondly , person , as Father , Sonne , holy Ghost : so accordingly the glorie of God is two-fold : first , the glorie of essence : secondly , the glorie of person . The glorie of essence is the Godhead it selfe , or God himselfe , who is glorie it selfe , or the excellencie of the diuine attributes is the glorie of God : Rom. 1.19 . That which may be knowne of God is his wisedome , glorie , power , iustice , and mercie . And vers . 23. They turned the glorie of the incorruptible God &c. Whatsoeuer therefore that may be knowne of God is a part of his glorie : Exodus 33.19 . Moses desireth the Lord that he would let him see his glorie ; the Lord answered him , Thou canst not see my face and liue . Where to see the face of God and his glorie is all one , and so of all diuine attributes . The glorie of the persons is distinct from the other , as the persons themselues are by their personall proprieties , as the Fathers glorie is to beget the Sonne , the Sonnes glory is to be begotten of the Father , the holy Ghosts is to proceed from them both . Thus Heb. 1.3 . Christ is called the brightnes of the glorie , and the ingrauen forme of his Fathers person . Ioh. 1.14 . We saw the glorie thereof as the glorie of the onely begotten Sonne of the Father . Both these are here to bee vnderstood ; both which are incomprehensible , and therefore our care must be to walke by faith , whereby wee may attaine vnto it , rather than more curiously to seeke to comprehend the knowledge of it . The second thing attributed to Christ is Maiestie . Whereby we are to vnderstand that highnes & greatnes of God and Christ , whereby he is in himselfe , in his workes , and euery way wonderfull , Luk. 9.43 . Whē Christ had wrought a famous miracle of casting out a Diuell , it is said they were all amazed at the mightie power of God. The third thing is dominion ; which word properly signifieth power and authoritie , and by consequent dominion , as the second word translated power signifieth properly dominion : but it commeth all to one . By dominion is meant an absolute power and soueraigntie in gouerning and commaunding all creatures . The fourth thing is power ; which signifieth that absolute might of God , whereby hee doth whatsoeuer he will. Here by the way wee must obserue that of these foure , Glorie is the chiefest , the other three are but as parts of his glorie , and are added to make a description of his glorie . For the glorie of God is herein manifest in that he is full of Maiestie , dominion , and power . The second thing to be obserued is , that these foure are giuen to Christ alone ; for the word only must be referred to the whole sentence , the Father and holie Ghost not being excluded thereby , but all false and Idoll Gods. The third thing is the time of praise : Now and for euer : for there is no time wherein it is not to be expressed . The fourth thing is the Affection , which is euer to be vsed in the praising of Christ in the word Amen , that is , verely , or so be it : signifying that the affection of the heart must euer be ioyned with this religious action of the praise of God. Vse . First , wee learne hence , that wee are bound to giue praise and glorie to God and Christ : Psal. 65.1 . O God praise waiteth for thee in Sion , it is one of his rights , properly due vnto him . 1. Cor. 5. Whether wee eate or drinke , or whatsoeuer we doe , it must all be done to his glorie . Secondly , looke what is Gods principall end in all his actions , that ought to bee ours in our actions . But his principall end of all his actions is his owne glory● Prou. 16.4 . The Lord made all things for himselfe ▪ that is , for his glories sake ; which end wee also must aime at in all our actions . Thirdly , the end of al Gods blessings is to mooue vs to set out the vertues of God , 1. Pet. 2.9 . which is then done of vs , when with our mouth wee confesse , and in our liues we expresse his mercie , wisedome , power , and such other his properties . Fourthly , that wee may not thinke that this is an arbitrarie dutie left to our owne libertie , or put in our owne power whether we will performe it or not ▪ wee must know that it sitteth neere , or ought to sit neere vs , and is a case of necessitie to preferre the glorie of God before our liues , yea before the saluation of our soules . In the Lords Prayer we are taught first to pray for the glorie of God simply without any respect to ourselues , and afterwards come to the petitions concerning our selues and others . Ob. But here it will be said , God is the fulnes & perfection of all glorie , how can we then adde any glorie vnto him ? Ans. The glory of God is taken two waies : first , for that infinite glorie which is in himselfe , or rather which is himselfe , to the perfection of which nothing can bee added , neither can any thing bee detracted from it to make it lesse perfect . Secondly , for that glorie of his which is in , and from vs , the which is nothing else but the acknowledging , confessing and praising of this his glory , in which sense we may bee said to giue him glorie , or not to giue it . Ob. But it may be alleaged that God being the perfection of glorie in himselfe , he needeth not glory or praise from vs ; and therefore the dutie is not so absolute necessarie . Ans. Our praise of God is not needfull in regard of God : Psal. 16.2 . O Lord my goodnes extendeth not vnto thee , but it is needfull in regard of our selues being creatures , and in this respect bound to honor and glorifie our Creator . Secondly , because ( although it is not his happines ) yet it is our chiefe good and happines to praise him . Thus are we to take knowledge of our maine dutie , and on the contrarie of our maine sinne who herein haue so often failed , dishonouring the Lord by our wicked thoughts , speeches and actions , and that continually , and so haue robbed him of his glorie , for whose glorie alone we were created . 2. Vse . In this forme of praise obserue the foundation of all diuine and religious worship , all which may be referred vnto foure heads : first , adoration , the ground whereof is Gods Maiestie and glorie ; for it followeth well if God be full of Maiestie and glorie , then wee must adore him , wee must submit our selues before him , wee must subiect our consciences to his lawes , wee must beleeue all his promises , and tremble at al his threatnings . Secondly , faith : The ground of which is Gods dominion and power ; for if he be the soueraigne Lord of life and death , if hee haue such absolute power to saue and destroy , then must wee place all our faith in him for our saluation . Thirdly , prayer : and fourthly thanksgiuing , both which hath their grounds and foundation in his power , dominion , and glorie ; so in the Lords Prayer after the petitions , is added as the ground of prayer the reason of all the requests , for thine is kingdome , power and glorie . 3. Vse . Hence wee must learne to adore and reuerēce the iudgements and workes of God , howsoeuer they seeme vnto vs , and may bee harsh in our shallow reason ; for he is glorie it selfe , Maiestie it selfe , power it selfe , and he worketh that for his owne glorie which we cannot comprehend . If God therefore loue Iacob , and hate Esau , for nothing seene in themselues , but because he will so doe , which might seeme to the eye of flesh a thing vniust and partiall , let vs stop our mouthes at this most righteous iudgement of God ; for he is all power and dominion , hauing soueraigntie and absolute Lordship ouer al his creatures , to make some vessels of honour , and some of dishonour ; some of mercie , and some of wrath , all men being as the clay in the hand of the Potter : & therefore the Apostle Rom. 9. so soone as hee had propounded this famous and memoriall example , to shut the mouthes of men , which otherwise would haue been opened against this iust and incomprehensible proceeding of God , he brought them presently to the consideration of the power and soueraigntie of God , vers . 17.19 . We our selues think it no iniustice to kill the creatures , because God hath giuen vs a Lordship and dominion ouer them ; and shall we denie it to bee iust in God to destroy likewise his creature , ouer which hee hath infinitely more soueraigntie than man hath ouer them ? 4. Vse . We are to be afraide to sinne against God ; we must resigne our will vnto his whatsoeuer it is , and simplie subiect our selues vnto the obedience of the same , fearing in the least thing to offend him ; and all this because of his Maiestie , power , and dominion ouer vs ; for this is the liuing holy and acceptable sacrifice which he requireth of vs , Rom. 1.12 . euen our reasonable seruing of him . Further , whereas all these are to bee giuen to God alone , note first , that the wicked Astrologer with his Arte is here condemned , seeing all glorie is properly belonging vnto God : but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come , in that by erecting of a figure and the aspect of the starres , he takes vpon him to foretel things meerely casuall and contingent , as of life and death , woe , or wealth , peace or warre ; wherein he entreth vpon Gods possessions . Isai. 41.23 . Besides that the starres neither by creation , nor by any ordinance of God , can bee any meanes to foretell things to come . Secondly , detestible is the Romish doctrine , which giueth the glorie and power of God to Saints , as of hearing the prayers of all men in all places , and knowing the hearts . Secondly , it giueth to the Pope power to make lawes and to binde the conscience . Thirdly , it ascribeth to the Pope & hi● Shauelings power to forgiue sins properly ; all which bee incommunicable properties of the Godhead . Now for the time for euer . ] Learne that it is the duty of euery child of God to dedicate himselfe vnto the praise of God , and that continually , Psal. 119.117 . For this shall be the eternall c●●ling and condition of those who shall possesse the kingdome of glorie , and 〈◊〉 must be begun euen in this life . Lastly , from the affection in the word Amen . ] Note that whatsoeuer wee are to performe in the seruice of God , 〈◊〉 must bee not of fashion ; but with the earnest affection of our hearts ▪ Psalme 103.1 . My soule praise the Lord , and all that is within me praise his holy name . It is said of Iosias that hee turned to God with all his soule , and all his heart , according to all the law of Moses ; so wee in like manner in our conuersion to God , in our prayers , praise● , or whatsoeuer holy worship and seruice we tender vnto him , must beware lest in drawing neere him with our lips , wee withd●●w our hearts from him : which wee shall the better performe , if we carry in mind his owne commandement , My sonne giue me thy heart . FINIS . Laus Christo nesci● finis . THE PVBLISHERS POST-SCRIPT . MAny excellēt points might I , as gemmes and pearles in this Commētarie , commend vnto thy cōsideratiō ( Christian Reader : ) but that one shall suffice to giue notice of , and direct thee vnto , as worthiest of my penning and thy perusing ; which , as it is most ioyned with the scope of this whole Epistle ; so most seasonably is it fitted to our present cōdition , and most diligently trauased by this our Author , namely , that The seducers of the last age , especially here aimed at by the spirit of God ; de●iers of the maine grounds of Religion in doctrine , and practise , are the Papists and the present Romish Church . The necessarie consequent whereof is directly prooued , namely , That we may neuer ioyne with them in their religion : but for euer contend against them for the faith once giuen to the Saints : which wee can neuer doe if wee auoide not their doctrines , as the rockes on which wee shall necessarily suffer shipwracke , or death it selfe , vnto which they cannot but carrie the professors . The antecedent or former part seemeth ( by the way ) to be a direct and naturall answere vnto a Popish pamphlet , alreadie by three learned men sufficientlie confuted ; wherein H.T. by twelue triuiall articles ( in comparison ) goeth about the bush to prooue , that Protestants haue neither faith nor pietie , religion nor good life . To whom our Author in the exposition of the third verse reioyndeth , and ( doubling the number of those articles with aduantage ) in the same order prooueth the Romish faith to be aduersary in sixe and twentie seuerall , solid and maine grounds vnto Christian faith and practise . I will no longer stand on this part than I haue shewed who these Papists be , meant by the Author from whom wee must depart ; and that for this end , that the sequell of our separation from them may bee acknowledged most iust and necessarie . By such a Papist wee vnderstand not euery one who in some things may bee Popishly affected , for true faith may stand with some errors , and the end of that faith be the saluation of mens soules : so bee the partie aberring be framed to these two rules : First , he must of necessitie h●ld the foundation , namely , that in Iesus Christ alone , and in no other name , either Angell or man , himselfe or others , saluation is to be sought for . If a man vpon this foundation build some wood , nay , stubble , or chaffe , though these shall be burned , yet himselfe shal be saued , notwithstanding as it were through fire . Secondly , those errors must not be ioyned with either a willing , 〈◊〉 wilfull ignorance , for such errors are desperate and bring swift damnation . And thus where God reueiles no more but naked Christ , and where there is a subiection of the heart to the word , causing it to depend on the Ministrie for further and more full instruction , the acknowledgement of euery diuine truth is not of such absolute necessitie to saluation , but that true faith may stand with some ( euen Popish ) errors . The Ruler is said to beleeue ( and that was by a iustifying faith ) when as yet he was onely ouercome by the Maiestie of Christ ; appearing in the miracle of raising his sonne , to assent vnto and acknowledge the maine truth that Christ was the Messiah : but so , as himselfe and his household depended on his mouth for further instruction , and became his disciples . Yea euen the Disciples themselues were long after their calling and conuersion very ignorant in no small points of Christianitie . Philip , of the first person in Trinitie : Lord shew vs the Father . Others of them cōceiued of Christ as a worldly King : whence two of them desire to sit the one at his right hand , and the other at his left , when he came to his kingdome . Others of them ( euen after his resurrectiō ) harping on the same string , and hearkening after temporalities expect it . Others aske him when he would restore it to Israel . Peter himselfe held not as hee ought the doctrine of the passion , seeing hee disswaded Christ frō it . Wherein marueilous ignorance descrieth it selfe in them being true beleeuers : but so much the more tolerable , in that first Christ reueiled no more vnto them , either not opening the things , or their vnderstandings to apprehend them , till afterwards that hee sent the spirit of truth . And secondly this ignorance ( the mother of their errors ) was accompanied with a desire of knowledge : for they were euer questioning with him , desiring him to open vnto them his parables , and resolue their doubts , instantly listning vnto the gratious words of his mouth , and in a word were blessed euen in hungring and thirsting after righteousnesse . The persons then here aimed at are absolute & perfect Papists , against whom alone this graue Author dealeth in all such places of this or other his Workes , where in he may seeme seuere against them : as himselfe here and there thorough his writings hath described them , to be such as acknowledge the Pope their head : hold and maintaine the doctrines and deuices of the Councell of Trent , and therein are become ouerturners and rasers of the foundation of Christian religion ; members of Babylon , Idolaters , not onely outwardly towards Saints and Images : but inwardly sacrificing to their own nets ; these zealous Papists , especially the Teachers among them , are the deceiuers so liuely described throughout the Epistle . The second point is our consequent dutie , standing in our standing out with these aduersaries of Gods grace and Gospell : neuer offering to communicate with them in their cup of fornications ; nor once bethink vs of leaguing such abhorring natures as are light and darknes : and truth ( which is of an vnstained nature ) with most foule and deformed falsehood . For we cannot drinke of the cup of the Lord & of Diuels . Which point let me with good leaue a little further declare : not that I loue to kindle or keepe in any coales of contention , ( the Lord put farre from me such vnpleasant thoughts ) but calmely to shew the ouersight of diuers mediatours , attempting to reconcile ours with the present religion of the Romish Synagogue : esteeming it to bee too much peremptorines so farre as wee doe to depart from them : yea censuring it , either as wilfulnes on the one hand , o● scrupulositie on the other , to bee so opposite vnto them as we are : reputing it a matter of no difficultie to frame both sides to a meane , either side ( as they say ) yeelding a little : nay it is buzzed out , into the eares , by the tongues of common men , that there is no such discrepance and difference betweene vs in matters of moment as is made ; but that the substance of both our Religions is not farre from the same : so as many are in a mammering whether way may be better : whereunto ( after the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imitated also by the Greeks and Latins , that I may begin with the last for the helping of memorie ) first wee may bewaile , in beholding into what a fearfull ( if not desperate ) degree of declining many are alreadie come : that after so many yeeres profession of the truth , powerfully both published , and protected , they should not only admit a dangerous deliberation ; but euen call the very maine grounds thereof into question : whereas if it bee in a motion to Idolatrie , they ought instantly to say with Sidrach ; We are not carefull what to answere in this matter . But this iudgement of God is iust vpon them , that whereas they neuer receiued the truth in loue of it , they should lose of their ground , and bee left vnto further delusion . Good cause haue we all to lament the remembrance of our ruine , through this Satanical stratagem : If the woman will needes bee so vnwise as ( not needing ) to enter parley with Satan , whom she ought to haue resisted : and that in matter of such moment , as wherein Gods truth , his glorie , and her owne glorious estate must bee questionable : most iustly must she bee left of God , snared by Satan , foyled through her owne follie , throwne from her estate , ( though of innocēcie ) and dispossessed ( not alone wee all know ) euen of Paradise it selfe . Besides , how farre shor● come these men in ●●ale to the truth , not onely of our aduersaries the Papists themselues , among whome no doubts 〈◊〉 questions in their grou●●● and 〈…〉 tolerable ▪ but euen of the law who will admit of no dispute against his Religion ▪ yea of the barbarous Turke himselfe , who inflicteth d●ath on whomsoeuer they conuin●e to haue called a word of their Alca●on into question ▪ Secondly , concerning those who cannot discerne such essentiall differences betweene our Religions , both of v● ( as they say ) professing saluation by the same Christ ▪ and all the articles of the same faith ; I wish them no worse then that their eyes were cleered with the eye salue , that they might see , that he that seeth not such a Papist as i● mētioned to professe a false Christ , and a false faith , seeth in Religion sc●rse any thing at all : neither doubt I liue ( to whom malice , 〈◊〉 igno●●nt superstition shutteth not their eyes ) to shew plainl●● in few words , that whatsoeuer in words they confesse with vs , yet in doctrine and deed they altogether reuerse it and dissent from vs , in cases wherein wee may neuer consent vnto thē . And first , seemeth it a small matter of difference , that in generall they charge our whole doctrine of noueltie , whence ordinarily they tearme the Teachers thereof Non●●●rs ▪ and in speciall , first , that our doctrine of iustification by faith alone ( for this striketh at the head , and vnbowelleth all their shifting deuices ) is but a new deuice of ours ? as appeareth in their Champians challenge . But confounded herein was he , his cause and abetters ▪ our learned men at the conference with him in the Tower not only mightely by the Scriptures conuincing ; but out of Greeke and Latin Fathers also , who liued aboue a thousand yeeres ago , oppressing him with those very formall words , that faith onely iustifieth ; so driuing him to ridiculous shift● , and newly coyned distinctiōs ( so neere the Min● was he ) before vnheard of : euen as in this controuersie being much straitned , they were forced to cast about for that as false as new distinctiō of iustification into the first and second , neuer heard of for the space of a thousand and fiue hundred ye●res after Christ. 2. Let 〈◊〉 ad●oyne hereunto the challenge of our England● Iewell , who vndertoo● ▪ and performed the proofe , that in seuen and twentie points ( none of them 〈◊〉 ) the Papists are different , not ●nely from ours , but from the doctrine of the Primitiue Church ▪ and that neue● 〈◊〉 of th●se their new deuices 〈◊〉 once heard of 〈◊〉 receiued i● 〈◊〉 Church of God for the space of sixe hundred yeeres after Christ. If then they chall●nge our doctri●● of Noueltie● and 〈◊〉 proued ( they not improouing ) that 〈…〉 of no ancient ▪ and not neere Apostolicall authoritical hope this cannot seeme a circumstance● betweene 〈◊〉 ▪ for there can be but one truth , and that is most mole●● . 3. Againe , can it seeme so small ● moa●e in the eye of any man of sight , that the sacrilegious Synod of 〈◊〉 teacheth , ( cursing the contrarie minded ) that on their Romish Altars , sacrifices propitiatorie are d●●ly properly and truly offered for the sinnes of the quick and dead● seeing that this doctrine vtterly derogateth from , yea and abrogateth that most perfect and only 〈◊〉 for all offered , whereby their sinnes are ●●p●ated that shall see the Lord in the holie of holies . 4. Further , let any indifferent and single eye behold , and consider whether those bee but trifling differences which our reuerend Reignolds hath worthily disputed , both against Bellarmine in his bookes intituled , The Idolatrie of the Roman Church : as also against Hart , both in the two principall questions concerning Peters and the Popes supremacie : ( by which their doctrine they would make Kings and Princes but vassals and ●eodataries vnto the Pope ; to whom they ascribe absolute power to excomm●●icate Kings ; to discharge their subiects from their obedience , and allegeance ; to dispense with their oathes of loyaltie , and faithfull subiection ; and dispose of their Crownes at his pleasure : which no good subiect ( much lesse Christian ) can say is a triuiall point , or a little to bee yeelded vnto ) as also in those sixe conclusions annexed , wherein hee hath substantially and learnedly determined , that the saith professed by the present Church of Rome is not the Catholike faith . That their Church is so far from being the Catholike Church , that it is no sound member of the Catholike Church , and consequently that the reformed Churches of Great Brittaine , France , Germany , &c. haue lawfully : that is , by warrant of Gods word seuered themselues therefrom . 5. Neither may wee yeeld that to be a circumstantiall question discussed betweene our learned Whi●taker and Stapleton concerning the Authoritie of the holy Scriptures , which they so farre debase & subordinate to their Church : seeing through that great booke of his ( neuer like to bee answered by them ) he grauely prooueth that the foundation of Papisticall faith is laid vpon man , and not vpon God ; and so it is an humane faith , and not diuine ; vnto which their whole seruice is sutable , according to Durandus his description in his Rationale . And lastly , none but inconsiderate men would auerre either that the most learned Protestāts of Europe haue spent their strength , and beaten their braines only for the beating of the ●yre in matters immateriall : or that those who haue a● yet vncontroleably published , that the Popish Teachers haue reuersed the whole Decalogue , with the most of the Articles of the Creede , and Petitions of the Lords Prayer , haue differed and squared in points not essentiall : or that so many zealous Martyrs , many of them of very profound knowledge should giue their liues , and most innocent blood , for matters of shadow ( as is pretended ) rather than of substance : for thus to impeach the labours of the former , or staine the sufferings of the latter , would scarse beseeme any but either a Papist , or some speciall fauourite of theirs . Thirdly , to such as are of minde that a harmelesse mediation may be made ; me thinkes it no other but the feeding of a fancie : besides that , it is not harder to make them preserue , and yet neither without preiudice . In which point , as I would not seeme too rigorous or austere , well knowing how sweete is the name , and yet more pleasant is peace it selfe ; so would I chuse an honorable warre , before a dishonorable peace ; a free and iust dissention , before a base and slauish agreement , such as theirs would be : For Nahash the Ammonite will make no concord with Iab●sh Gilead , vnlesse euery m●n suffer his right eye to be pulled 〈◊〉 , that so he may bring some sha●● vpon Israel . And first it seemeth to me a matter b●rder to bee b●●ught about , than Loue of my shallow 〈◊〉 can expect e●er to see effected ▪ both in regard of our selues , as also of them ▪ for if the truth bee with vs ( as wee are bound to confesse , both in respect of i● selfe , and the a law whereby it is established ) b th●n our turnings back● must not reprooue vs ; but hauing found the old way , we are to walke in it , ( without turning aside ) that wee may in it finde rest for our soules . The Lords counsell to his Prophet must bee our direction in this case : Sonne of man , goe 〈◊〉 th●n to them , but let them c●me to thee ▪ for to lose our hold of the truth , much lesse to le●se any part of it , ●s in exchange with falsehood , were not onely a wrongfull betraying of it self , but a wilful wronging of our selues and posterities ; whom Gods blessings for the present hath made able to ●old it entire , not onely without danger , but with encouragement , power , & protection . But more hopelesse or impossible rather in respect of them shall out meeting in the midway seeme to be , to whomsoeuer with iudgement shall perpend these foure subsequent considerations . First , that their faith being not c Apostolicall , their Religion a d false Religion , their Church a e false Church , and their worship a false worship : it will prooue not a matter of repairing ( as requiring lesse cost and labour ) but of founding their faith , before they can bee raised vnto vs : which how hard it is for them to bee brought vnto , who are so setled in their lees and dregges for so many hundred yeeres , they cannot be ignorant , who know how difficult it is for a Bl●●kem●●re to ch●●ge his skin , or a Leopard his spots : for so hard is it for those who are accustomed to euill , to be drawne to good . Secondly , that so long as the Pope holdeth his headship ouer the Church , with that erroneous position , that he cannot erre ; ( which hee is likely to lay downe with his Crowne and Crosier , ( for sooner to part with them were a foule error ) if by much sweate some indifferent parley were cōpassed ( himselfe still remaining both partie and iudge , as hee was in the Councell of Trent ) improbable , yea impossible it were that any conclusions could on their part bee passed , ( if on any at all propounded ) which any way might be derogatorie to his vsurped power and pre●ended supremacie . Thirdly , their cautelous circumspection , lest by any meanes the knowledge of our doctrine might perhaps bee scattered among them , argueth an vtter auersation in them for euer acknowledging it , which appeareth in sundry their practises : 1. In that they bind the consciences of all Catholikes , to a perpetuall separation from all our Ecclesiasticall assemblies in religious publike duties ; which is the ground of all Recusancie : to which purpose they teach it to bee a sinne to heare our sermons , for that were a f participation with blasphemies : and for prayer with vs so straite laced are they , as they may not say Amen in publike or priuate , ( suppose at their tables ) if any Protestant bee present . 2. In that they censure most seuerely al their subiects that trauell or traffike into Protestant countries , blasting them with excommunication . 3. In that they haue erected in their Cities an Inquisition to examine vpon oath any forreiner or stranger , whereby they ransake not onely all his carriages , but euen his conscience also , lest he should bring any opinion within him ; or instrument without him ▪ that standeth not with their minds and liking : wherein not onely some little escape , but euen suspition it selfe prooueth often capitall . 4. In their warines , lest any of our books , especially of our translations of the Bible should be had , or read among them : whence it is that no bookes , which passe not the Inquisition , may bee sold in Italy : to which purpose also studiously they teach it to be a sinne against the first Commandement to reade any of their prohibited bookes , of which they haue a large Index very common , and consequently being such a mortall sinne , it must necessarily be confessed at time of shrift : yea as men euery way foreseeing what way our doctrines might bee induced among them , to shut vp surely euery crany and entrance , they scarsely suffer to see , or bee seene in the light their owne greatest Writers , such as Bellarmine , Gr●gory de Valencia , &c. that our positions , allegations , and answeres ( though answered by themselues ) in those books may not be made known ; lest perhaps it should befall others of them as it did Pighius , who reading ouer Caluins Institutions , with purpose of refuting it , was ( ere he was aware ) won to the defence of the doctrine of iustification by free imputation according to the Apostle . So as Spaine maketh not a more diligent annuall search that the Iewes among them haue no armes in their houses , than both Spaine and Italy vigilantly secure themselues in this behalfe : and no marueile if our books be so auoided , seeing that they inhibite men from reading the Scriptures themselues , lest they should become heretikes : condemning it , and g bringing men in daunger of their liues for reading them , as for an hereticall practise . In a word , at this day such a night doe these Owles delight to liue in , that among themselues euen their Regulars ( much lesse their Laicks ) may not without licence from the Pope , or their Prelates , reade the Bible , no not in the Catholike translation . Fourthly , consider their irreconciliable hatred against ours , farre aboue all other ( although most hereticall and damnable ) religions ; for why else can they content themselues with so studious preuention of the Protestants profession onely ; whereas both Iewes and Grecians euen in Rome it selfe the Popes Sea , are suffered with their Ceremonies , Synagogues , Seruices , yea & Circumcision it self administred to the dead as well as to the liuing ? which lowdly proclaimeth , that farre they are frō iudging , & deeming so indifferently of our differences , as some among our selues seeme to doe : and that they would sooner be wone to the Iewes or Turkes in profession then the Protestants : which h one of them saith is in nothing better then that of the Alcaron ; and in many things far worse and more detestable . And good reason ( me thinkes ) they haue of suffering among them the forenamed Sectes and Heretikes , as from whom together with the heathen , the whole body of Poperie is peecemeale patched together , and yet the name of a Protestant bee as much detested of them , as the Iewish names were of the heathen Kings . For which cause Daniel & his fellowes must haue all their names changed before they may bee brought into the presence of Nebuchadnezzar , whēce their ordinary practise proceedeth , that in their writings , their bitternes and disdaine suffer them not to name , but in most reproachfull tearmes , the first reformers and restorers of our Religion : calling them vsually , Caluinists , Puritans , Innouators , and Heretikes ; neither doth this inbredde malice of Papists against our Religion stay it self heere , but hath broken out into most barbarous butcheries , and most cruell bloodsheddings , which yet they could neuer account sufficiently sauage : not of their owne subiects only , and within their owne Territories : but within other dominions : not of priuate only , but of publike persons : not of meaner , but of most noble , yea Royall discent : and not of persons only , but of Cities , States , Kingdomes , and Countries . But where should I begin , or if I should , where should I make an end of instācing their most matchlesse , and endlesse tyranny ? ( euer a note of false Religion , and inseparable to the Romish ) whose cursed rage ( like that of Symeon and Leui ) Gen. 34.39 . and 47.7 . euen fierce and cruell , causing them to stincke among the inhabitants of the earth , hath made the streetes of infinite Cities ( which either their force , or fraud and false arts could cast open ) to runne with the blood of Protestants , as did once Ierusalem with the blood of the Saints which Manasseh shed like water . What shall I neede to speak of that notorious bloodie inquisition in Spaine & Italy the chiefe seates of it ? what of the many miserable massacres , Canniball like conspiracies , and tragicall murthers in France and the low Countries ? In our owne country , who but strangers at home are ignorāt what fiercenesse , feares , and fires , were raised to consume the innocent bodies of the Saints liuing and dead : in such sort as euery corner of the Land seemed as hot as Nebuchadnezzars furnace , euen seuen times hotter then it vsed to be : wherein were to bee cast whosoeuer would not fall downe , and worship the Image which the Romish Nebuchadnezzar had erected ? Neither yet were those fires thought furious inough for such ; as might haue appeared , if the Lord had not taken the rodde out of those wicked hands in that season whē he did : & since that time ; what a number of diuelish plots and conspiracies were attempted against the noble person of her late Maiestie of blessed memorie , by Ard●n , Someruile , Babington , P●rry , Lopez , Squire , and others ? and those stratagems not performed by persons exorbitant , but with the priuitie of the Pope , and Principals of their religion , backing the same not only with their i doctrine , to which it is most sutable ( as appeareth by sundrie their seditious positions ; lately collected by Mr. Morton ) but with pardons , promises , paies to particular k persons : and cōmandemēts generally to all subiects whosoeuer , as appeareth by the Popes Bull against her late Maiestie : Volumu● & iub●mus vt aduersus Elizabetham &c. subditi arma capessant . And yet ( as though all were well ) they can couer al the ill hearing of such traiterous practises , vnder the name of Catholike pretenses : for the furthering of which intentions , what may not , and must not be attempted ? Now to these purposes maintaine they innumerable Catholike intelligencers & instruments ( I meane their Priestes and Iesuites ) sent out by them , not only as eies to search out the secrets of states & countries , and watch their best aduantages : but as hands ( full of blood ) to execute whatsoeuer mischiefe vpon any of the Lords annoynted ones , not only opposing thēselues to the Papal power ; but which is more , if they be but suspected not so firme to the Pope as they wish ; or ( which is most of all to bee marked ) though they bee their owne dead sure ; yet if they shew not the●selues as ready to execute the Popes bloodie designes , as he to command : which was the case of the late King of France , slaine treacherously for no other cause by a Iacobin . What argument then can bee brought to perswade vs of their euer according with vs in whole or part in our Religion ? of which they deeme no other , then as of a peccant humor necessarily to be purged out euery fewe yeares , either by murther , if it preuaile in the head : or by massacre , if in the body of any countrie ; and rather then it should not , they will not sticke with Blas●●s at the commandement of their great Gracch●● to set on fire or to blow vp euen the Capitol it selfe : although nature and Gentilisme condemne such gracelesse deuotednes . The late most diabolicall and furious attēpt against his Maiesty & the whole state that euer was inuented ; ( the like wherof both in the contriuing and whole carriage could neuer be shewed , no I thinke if there were Annals and Chronicles kept in hell it selfe ) cryeth out against them long ere this time in all the corners of Christendome . God Almighty still deliuer his Highnes and Royall race from them : and by his Maiesties meanes , vs and our Land from them . For how much better had it bin , that his Maiesty had been moued to haue banished these vipers out of his Realmes , then those who professe the same Lord Iesus , and labour ( though with acknowledgement of too much weakenes & wants , ) to be found faithfull before the Lord and their Soueraigne ? But not to depart from our purpose : These bee the waies wherein the Popish Baalamits would mee●e vs , and with vs ; if the Lord should not meete with thē , comming against them in euery corner . While then they walke in these waies of Caine , what booteth it vs to speake of a peace with them ? for while wee speake of peace , they are bent to warre . But bee it some peaceable consent and agreement were on their part promised ; yet that one consideration of the treacherie in their compactes , would keepe any iudicious man from setling his conceite , and affection vpon any ingenious conclusions with them : which treacherie is not only practised by the persons of faithlesse Papists : but is prescribed as a maine precept of that most infidell doctrine of theirs ; nay which euen infidels themselues would blush at in this behalfe : for doth not their doctrine make it lawful for them to vse any Aequiuocatiōs , o● reseruatiōs ( as they terme them ) with their aduersaries , almost vpon any aduantage ? yea and that ( lest they should not come to the height of impiety ) in giuing answere not only on their words , but vpon oath before the lawfull Magistrate , though not their liues but their least liberties only be touched ? Which doctrine till it bee reuersed , how dare wee take their words or any assumpsit from them in any thing werein we would not be ouer-reached ? But suppose again such peaceable conclusions were not promised only , but purchased : what yet were we better thē before ? what billes , or bonds would or could they lay in sure inough for our security , so long as their doctrine standeth in force published in word & writing , that fides haereticis non est seruanda , & that Leagues with them are more honorable in breaking then in making ? how long can we conceiue , would the continuance of our peace last longer , then by it they could with aduantage vndermine vs ? But because I must shut vp many matters in few words , let vs see the preiudice which would ensue vpon such pretended mediation , in matter of Religion : and first seeing they are a seed of the wicked , corrupt children , hauing forsaken the Lord , in whom from the sole of the foot , to the crowne of the head , there is nothing but wounds , and swellings and sores full of corruption : and seeing themselues are become open Idolaters , their Cities cages of Idolatrie , their seruices all Idolatrous , hauing thus forsakē the couenant of their youth ; seeing filthines appeareth on their skirts ; & finally seeing by seeking their iustification by the workes of the law , they are abolished from Christ , and fallen from grace : ( the which particulars haue been clearely proued by many our vnanswered , and vnanswerable bookes ) to communicate with them by accepting ; yea not absteining from the least appearance of any of these euils ; were no other but to expose and lay our selues open , and naked to all manner of danger , of infectiō of our soules , defection from our God , & in the end of destruction both of body and soule . It was a dangerous disease which Israel brought out of Aegypt , hauing through their long continuance there , by reason of those marishes , and the Riuer Nilus , ( to which Lucretius in a distich appropriateth this disease ) contracted the same vpon them : for the prouing , and purging wherof , the Lord instituted so many ceremonies and separations : but farre more fearefull was that inward leprosie , euen that abhominable Idolatry which they brought forth with them , and which cost them so deare both in the wildernes and in the land of Canaan : yea so habituall and inbred was the infection , that although the Lord vsed most wise preuentions euery way : yet presently vpon their deliuery out of the sea , will it burst forth , and become in the end their vtter ouerthrow . It cannot be but the strangers which come with Israel out of Aegypt , being accustomed to the Aegyptian fashion & diet , wil still be harping on their cucumbers , leekes , onyons , and garlicke : and draw the Israelites to the same lustings , though with the loathing of Manna it selfe ; but such an exceeding plague shall proceed from the Lord , that in perpetuall memorie thereof , the place shall bee called the graues of lusting : and if the daughters of Moab may haue free accesse to Israel in Sitti●● , Israel will easilie be ioyned to Baal Peor , till the wrath of the Lord bee kindled , & there fall in one day , three & twentie thousand . The certeine perill and ineuitable danger wherof , the Lord wel perceiuing , did not only charge his people to haue nothing to doe at all with the Heathen , lest by any meanes they should bee snared : but also that they should be so opposite vnto them , that they should in all appearances and circumstances ( and yet none will say the Lord herein was too seuere and straite ) be vnlike vnto them both in Religious and Ciuill exercises : for if they looke towards the East in their Tēples in the honor of the Sun , his people shall in his Sanctuary and Temple contrarily look to the West : and in the West shall the Sanctum Sanctorum be set . If they offer sacrifices vnto Oxen , Sheepe , Doues , Goates &c. as vnto Gods : the Lord in detestation hereof , will haue his people to consume and burne these creatures before him in sacrifice : and hence was it , that euery shepherd was an abhomination to the Aegyptians : with whom they might not eate and conuerse , because they did kill , eate , and sacrifice those beasts , whom the other worshipped as Gods. If they vse to eate almost none but Swines flesh , and yet neither that , before they haue sacrificed of the kind to the Moone or Bacchus : the Lord especially prohibiteth this meate of all other to his people , they shal not meddle with it , it shall be abhominatiō vnto them . If their Priests , make their pates balde , shaue the lock● of their beards , & make cuttings in their flesh , as Baals Priests did ; the Priests of the Sonnes of Aaron may not do so . If they make glorious Altars , & plant Groues about them ; the Israelites may not doe so , ( especially in the Wildernesse ) but either Altars of earth , which presently vpon the remouall might bee demolished and cast downe , left the remainds should be abused to superstition : or if of stones , they must be rough and rude , vnhewen , & vnpolished , lest any beautie of them should solicite their preseruation : as for groues see Deut. 16.21 . If they shall in way of superstition , or worship , reserue any portion of their sacrifices : the Lord rather then he will haue any portiō of the Paschall Lambe preserued till the morrow , will haue it burnt with fire : neither shall Moses bodie bee knowne where it is buried , lest they should make an Idoll of it . Nay which is more , and as worthy the noting , we may obserue how the Lord euen in ciuill things draggeth his people from their society and fellowship : for first Israel is charged , that they should goe no more backe to Aegypt that way ; so as the danger was ( if any ) by their neighbours , whose countries were adiacent vnto them : the which the Lord vseth all meanes to preuent : both in that he willeth his people to nourish a perpetuall emnity with the Moabite , and Ammonite , the peace and prosperity of whō they may neuer seeke all their daies : as also to debarre them from pressing into his people , he chargeth that neither of them euer enter into the congregation of the Lord , to the tenth generation : intending hereby that they should not rise to preferment , authoritie , or Magistracie among them . And as for the other strangers , though Israel seemed in priuate respectes to bee , if not somewhat obliged & indebted to diuers of them , yet as it were bound to peace , and to hold their hands from open hostilitie ; yet might they not bee admitted into the congregatiō of God , vnto the third generation . Besides this , foreseeing that the next and most direct way , whereby the heathē might league & linck in thēselues with his people , might bee by marriages and cōtracts : the Lord is very studious that all such meanes be cut off ; and therefore would haue the distinctions of Tribes obserued ; with straite prohibition , that no Iew ( except the Leuite ) should marry out of his owne Tribe , much lesse without his owne people : whereof although I acknowledge other more main causes ( as the distinction of the Tribe of the M●ssiah from the rest ; the cleare acknowledgement of his race ; the execution of the Lords whole regiment Ecclesiasticall and Ciuill in that policie , fitted according to that distinction to their seuerall offices , and possessions ) yet I thinke this is one included reason not to be neglected , especially seeing they had straite charge against it . Againe , in case a seruant Iew would marry a stranger into his Masters house , he was not at his departure to carrie his wife and children , for they were to bee his Masters : but if hee would abide still with her , hee was then shamefully to come before the Magistrate , and for euer renounce his libertie , vntil the Iubily released him : by which straite lawes the Lord would restraine euen slaues and seruāts ( who for the most part are neglected ) from matching themselues with strangers . Such another law to this purpose is recorded , Deut. 21.10 . that if an Israelite in warre , should see a bewtifull woman taken captiue , whom he did affect for his wife , it was ordered by God , that first all meanes should bee vsed for the alienating of his affection , as that hee must haue her home a moneth before , and not marrie vpon any sudden motion . Secondly shee must shaue her head to make her as ill fauored in his eies as might be . Thirdly she must nourish her nailes , to make her yet more sordid . Fourthly she must put off the garment wherin she was taken , and put on base , and neglected garments fit for a pensiue captiue . Fifthly shee must bewaile her father and mother a whole moneth , to shew how hardly , and sorrowfully she was brought from her fathers house , into the power of strangers : and then if by al these meanes the man could not be drawn frō her loue , it was permitted to him to marrie her for his wife : which law letteth vs see how hardly the Lord endureth , & is drawne to admitte the least liberty in this behalfe . How many ciuill things might I instance in , wherein the Lord straitened his people , that they might bee vtterlie vnlike the Gentiles in habit , manner of liuing , behauiour , and other like circumstances , otherwise in themselues very indifferent ? which I had heere inserted , but that I must consider that I write an addition , not a booke ; an admonition , & not an exposition : & if yet these ordinances of God himself , seeme in some mens opinions too straite , and not to be imitated of vs in regard of the Papists , towards whom wee are not to be so seuere , as so far to seuer our selues ; that is but the seeking of a knot in a rush , and to be acute in distinguishing , where God hath not distinguished ; and in effect to affirme , either that the Idolatry of the Romish Church is not so vile and grosse , as is that of other Idolaters : or else ( seeing our people conuerse with them more then any Idolaters ) that to communicate with their Idolatrie , is nothing so dangerous now , as it was for Gods people , to participate with the Idolatry of the heathē against Gods expresse Commandement . But if with any such the testimony of man , be greater then the testimony of God ( as it is commonly with the Popish minded , who flie from the Scriptures vnto men , because their doctrine is from below ) let them looke vnto those most auncient Councels , which were the purer , for sixe hundred yeares after Christ ; and they shall finde that the Church would haue her children diametrally opposed euen on lawfull things , to the Iewes , and heathen of whom they were in danger to be corrupted . Those were more famous , of Nice , y which decreed that the feast of Easter should not bee kept of Christians , at that time , and in that manner that the Iewes did : that in nothing they might agree with them . That also of Brac●a z decreed , that Christians should not decke their howses with bay-leaues and greene boughes , ( than which what can be more indifferent ? ) neither rest the same day frō their callings wherin they did : nor keepe the first day of euery moneth as they did . It would be too tedious , and argue forgetfulnes of my selfe , and no remembrance of my reader to recite the testimonies of other Councels , Fathers , and our owne principal Writers in this behalfe : which otherwise easily had I bin carried vnto by the tenacity and stiffenes of many in this argument . But to end : as our Sauiour wished his hearers : Beware of the leauen of the Pharisies ; so let euery man beware of the leauen of the Papists : for what is Popish doctrine else , but a Pharisaicall leauen , alwaies to bee purged out of Churches , and states ; as the Iewes vpon some occasions were to purge al leauen out of their howses . Let no man say it is but a little , and such a difference which may be tolerated : for euen the Pharisies doctrine was much of it more true , thē this Pharisaicall doctrine of theirs ; yet was their leauen hid in it , ( as in this ) the nature whereof is ( though it be but little ) yet to sowre the whole lumpe . In a word , as Caleb & Ioshua said of Canaan , the land is a very good land ; If the Lord loue vs , hee will bring vs vnto it : euen so , if the Lord loue vs , hee will expell these Giants from vs , and giue vs security in our owne land from the Anakims : or if not , if any of these strangers abide with vs , our faithfull prayer and hope is , that ( as Salomon numb●●ing all the strangers in the land , set them to worke in his Temple , euen a hundred three & fiftie thousand and sixe hundred : so our wise and peaceable Salomon and Soueraigne will continue to set euen thousands of these to worship with vs in the Temple : yea and in this one circumstance passe Salomons wisdome , in not chusing ouerseers of themselues , to cause them to worship . The Lord Iesus strengthen his Highnes heart , vnto this and many mo honorable workes , and make vs happie in his long and prosperous Raigne , to his renowne and glorie in this life , and fruition of the blessed Crowne of righteousnes at the peaceable end of his through comfortable daies . Amen . FINIS . COMMON PLACES OF CHRISTIan Religion more largely handled in this Commentarie . 1 ACtuall sinnes . pag. 121. 2 Angels , their nature and fall , pag. pag. 63. The combate between good and bad Angels . pag. 84. 3 Apostles and Apostleship . pag. 119. 4 Bookes of God. pag. 48. 5 Callings . pag. 43. 6 Catholike Church . pag. 32. 7 Charitie . pag. 135. 8 Christ a Sauiour . pag. 151. 9 Christs comming to iudgment . pag. 112. 10 Christian liberty . pag. 30. 11 Church , properties and markes of it . pag. 32. 12 Church Censures , and excommunicacation . pag. 143. 13 Commandement first . pag. 35. second . pag. 36. third &c. pag. 39. 14 Crosse to be taken vp . pag. 34. 15 Diuinity of Christ. pag. 149. 16 Feare of God. pag. 85. 17 Hope . pag. 138. 18 Images . pag. 36. 19 Intemperance . pag. 89. 20 Iudgement day . pag. 68. 21 Iustification by faith only . pag. 26. 22 Keyes of the Church . pag. 31. 23 Knowledge in the creatures naturall reasonable spirituall . pag. 88. 24 Loue of God towards man , & contra . pag. 15. 25 Magistracie . pag. 76. 26 Mercy of God. pag. 13. 27 Naturall corruption . pag. 127. 28 Peace with God Man the creatures . pag. 14. 29 Perseuerance . pag. 11. 30 Regeneration . pag. 28. 31 Repentance . pag. 33. 32 Resurrection . pag. ibid. 33 Reprobation . pag. 48. 34 Saluation by Christ alone how to whom pag. 151. 35 Sanctification . pag. 7. 36 Table second . pag. 41. 37 Vngodlines . pag. 49. 38 Vocation . pag. 5. 39 Wisdome of Christ. pag. 150. 40 Worship of God. pag. 38. DOCTRINES MORE CHOISE and generall collected and vrged in this Exposition . 1 TO bee a seruant of Iesus Christ , is more honour then to bee allied to Princes . pag. 3. 2 Faith is a most excellent treasure . pag. 17. 3 The Saints are the keepers of this treasure , and must fight for it . pag. 45. 4 It is a subtiltie of Satan to thrust the profane and wicked into the societies of the Saints . pag. 47. 5 Publike teachers in the Church must of necessity be called : and why . pag. ibid. 6 Gods grace may not bee turned into Wantonnesse . pag. 51. 7 No outward priuiledges are profitable 〈◊〉 of their right vse in faith and repentance . pag. 56. 8 Great iudgements are at the beeles of great mercies if abused . pag. 57. 9 Distractiō followeth vnbeliefe , which is therefore to be vnma●ked and auoided . pag. 57. 10 Gods seruice is the only liberty , and freedome in sinne is to be chained in bondage . pag. 67. 11 The mercy of God euery way matcheth his iustice . pag. 70. 12 To take a view of the sinnes of the last times is necessarie for euery Christian . pag. 71. 13 Our bodies are the Lords , and therefore must be giuen vp to his seruice , and preserued in holines . pag. 75. 14 Sleepe in sinne and spirituall dreames the cause why so fewe embrace thē Gospell . pag. 73. 15 A Christians dutie is to watch and be sober . pag. 74. 16 Not to speake euill of , but blesse Magistrates . pag. 80. 17 Scripture is knowen to bee Scripture , by Scripture . pag. 83. 18 The Diuel the author of Idolatry . pag. 8● . 19 Not to requi●e euill for euill , a Christian precept , and an angelicall practise . pag. 87. 20 Christian meeknes must be tempered with Christian zeale . pag. 89. 21 Caines way may not bee beaten by Christians . pag. 90. 22 Couetousnes in all , but teachers especially , to be auoyded , and why . pag. 96. 23 Contentation a speciall vertue , and how atteined . pag. 98. & 117. 24 In feasting Gods feare must be preserued in the heart . pag. 102. 25 All Ministers must be able to teach sound doctrine . pag. 104. 26 Hearers ought to be as parcht land to to receaue it . pag. ibid. 27 Christiās being trees of righteousnes , must be 1. wel rooted : 2. liue : 3. beare fruit : 4. beare good fruite , in Christ the stocke . pag. 106. 28 Wicked men are inwarly as vnquiet as the raging sea . pag. 108. 29 Ministers ( as startes ) must receaue their light from Christ , the sonne of righteousnes . pag. 109. 30 All secrets of heart and life naked before God. pag. 114. 31 The duty of the Church to remember the words of the Prophets and Apostles , and why . pag. 119. 32 To mock and scorne godlines a maine sinne of the last age . pag. 121. 33 It is the property of the vngodly to follow and walk after their owne vngodly lustes . pag. 122. 34 It is a great sinne to sep●rate from the assemblies of Gods people . pag. 124. 35 To be a naturall man , a fearefull sinne , and who he is . pag. 126. 36 Euery one ought to build vp himselfe vpon his most holy faith . pag. 129. 37 The doctrine of faith , a most holy doctrine . pag. 131. 38 Euery man is to preserue loue towards man , and the meanes . pag. 135. 39 The duty of euery beleeuer is to restore and recouer offenders , and the meanes . pag. 141. 40 All glorie , dominion , maiestie , and power is to bee ascribed to God and Christ of all his creatures in all things for euer , Amen . pag. 154. QVESTIONS DETERMINED AND the most of them disputed in this Commentarie . 1 WHether this Epistle be Canonicall Scripture ? pag. 1. 2 VVhether a man may change his name ? pag. 3. 3 Whether sanctification bee from the Parents ? pag. 8. 4 Whether sauing grace may be lost ? pag. 11. 5 Whether the Scripture be to beleeued for it selfe ? pag. 17. 6 Whether it be sufficient of it selfe ? pag. 18. 7 Whether God created all things ? pag. 20. 8 Wherein the Law and Gospell consent and dissent ? pag. 21. 9 Whether Christs bodie can be present in many places at once ? pag. 23. 10 Whether Christ as redeemer hath any partner , fellow or deputie ? pag. 24. 11 Whether the child of God may be assured of his saluation ? pag. 26. 12 Whether Images bee to bee worshipped ? pag. 37. 13 Whether God decreed before all worlds to reprobate some men ? pag. 48. 14 How can God punish children with their parents , who sin not as they ? pag. 69. 15 Whether Magistracie be lawfull ? and hereunto adde , 1. Wherein doth the authority of Magistrate , Minister . differ . pag. 76 2. How farre doth ciuill gouernment extend ? pag. ibid. 16 Whether the Pope be the archrebell of the world ? pag. 79. 17 Whether traditions besides the Word are needfull ? pag. 82. Or of necessity to be beleeued ? pag. 111. 18 Whether a man may not reuenge in his owne cause ? pag. 87. 19 Whether drunkennesse may be approued ? pag. 90. 20 Whether the Apostle might curse the false teachers ? pag. 91. 21 Whether Cora● was swallowed vp of the earth or burned ? pag. 99. 22 Whether Church lands , and liuings may be impropriated without sacriledge ? pag. 101. 23 Whence had Iude the history of Enoch the 7. from Adam ? pag. 110. 24 Why made be choyse of that , before any other historie in the Canon ? pag. 111. 25 How could the Apostles daies be called the last time ? pag. 120. 26 Which Church is that , to which a man may safely ioyne himselfe ? pag. 125. 27 Whether separation may bee made , if errors be found in the Church ? pag. ibid. 28 Why it is a sin to be a natural mā ? pag. 127. 29 Why prayer must bee made in the holy Ghost ? pag. 132. 30 VVhether wee may pray to the holie Ghost ? pag. 133. 31 Whether the loue of God be in man by nature ? pag. 134. 32 Why are wee not commanded to keepe our selues in the loue of man , aswell as of God ? pag. 133. 33 How should a man preserue himselfe 〈◊〉 the loue of God and man ? pag. 135. 34 How we may recouer offenders . pag. 140. 35 Whether by the deliuery of a sinner to Satan , be ment the censure of excommunication ? pag. 143. 36 How can mens flesh or garments bee vncleane , and hated , seeing they bee the good creatures of God ? pag. 145. 37 Whether and how farre wee may keepe company with an obstinate offender ? pag. ibid. 38 Whether Christ be God ? against the Arrians . pag. 149. 39 How Christ can bee saide to bee only wise , seeing other creatures are wise also ? pag. 151. 40 How can we giue any glory to God , seeing hee can receaue no more then he hath ? pag. 155. PLACES OF SCRIPTVRE EXPLANED AT large in this Commentarie . Cap. Vers. Pag. Gen. 17 1 19 Exod. 20 4 35   5 36   12 41 Esay . 8 13 40 Micha . 6 8 41 Matth. 4 10 38 10 23 20 18 18 30 Luc. 9 23 34 13 3 33 Ioh. 1 14 22 3 5 28   16 24 Rom. 3 28 26 1. Cor. 7 20 43 8 6 19 Gal. 5 1 30   14 41 1. Tim. 1 19 44 4 7 50 2. Tim. 3 16 17 1. Ioh. 2 22 23 5 7 19 OTHER PLACES MORE BRIEFELY EITHER EXPLAned or cleared from cauill and corruption . Cap. Vers. Pag. Genes . 1 7 104   26 77   27 21 3 15 77 43 34 88 Num. 16 27 99   32 26 10 100 1. Sam. 28 19 111 2. King 23 25 15 2. Chro. 15 15 15 23 11 79 29 20 79 Psalm . 106 17 99 Esay . 60 10 78 Ier. 1 10 78 Hagg. 1 6 90 Matth. 17 26 78 18 17 142 Ioh. 2 8 90 14 28 150 Act. 20 35 ibid Rom. 13 1 76   8 76 1. Cor. 5 5 143 7 23 78 11 3 150 15 28 ibid. 2. Tim. 1 5 82 Titus 2 11 51 & 53 Iames 2 26 14 2. Pet. 2 19 51 Christian Reader , s●●ing my self could not attend the Pr●ss● 〈◊〉 ●oules thou maies meet withall ; but seeing they are ( the most of them ) literall , such as 〈…〉 the most ocul●●● and diligent Pr●●ter ; and none of them such ( so farre as I find ) as much change of trouble the sense , I reserue the correction of them to thine owne humanitie . ERRATA . For Nesikius and Aleminus , reade Neskius and 〈…〉 and pag. 8 ▪ for 〈…〉 13. reade Ioh. 1. ●3 . and pag. 165. margent , for 〈…〉 . Notes, typically marginal, from the original text Notes for div A09434-e150 a 1. Sam. 2.30 . b Ioh. 8.49 . c Mal. 1.6 . d Iob. 11.7 . e Philip. 2.13 . f Luk. 17.10 g Psal. 16. ● h Iob. 35.6.7 . i Ester 6.6 . k Dan. 5.7 . l Ester 6.8 . m Gen. 41.43 . Notes for div A09434-e690 Reformed Catholike . Isa. 50.4 . Iudg. 20.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid . of●elsa●●us ●elsa●●us a ●unnagate Frier . Notes for div A09434-e4910 Obiect . 1. Obiect . 2. Answere . Obiect . 3. Answere . Obiect . 4. Answere . Quest. 2. 〈◊〉 ▪ 1. 〈◊〉 . 〈◊〉 . 2. Beza writ two Homilies concerning the sacrament vnder the title of Nathaniel Nesekins : and Caluins Institutions printed vnder the name of Alcninus the Master of Charles the Great , Anno 1534. The Scrip●tures writ●ten proper●ly for the Church , that it might be ga●hered and streng●thened thereby . Obiect . The church 〈…〉 to persons or places , but 〈◊〉 Christs 〈◊〉 . Obiect . Answere . Question . Answere . Answ. Sanctification followeth effectuall calling . Religion rectifieth affection● but abolisheth th●● not . Questio● Answere . * Who ca● bring a cleane thing out of filthine● there is n● one . Obiect . Answere . Question . Answere . The first diuision of sanctification . Question . Answere . The second diuision . Minde . Memorie . Consciē●● Will. Affectio●● 4. Grounds to prooue the perseuerance of the elect . Obiect . Answere . Obiect . Answere . Obiect . Answere . Obiect . Answere● 〈…〉 christ 〈◊〉 in the 〈◊〉 place , 〈◊〉 bee 〈◊〉 for aboue all things in the world . a 1. Cor. 13. b 1. Tim. 1.5 c 〈◊〉 . 8.7 . Iam. 2.26 . 2. Tim. 1.13 1. Ground . Obiect . Answere . Obiect . Answere . Papists enemies to Hebrew and Greek . 2. Ground . Obiect . Answere . The myst●●rie of iniquitie sup●ported by mysticall Scriptur● ▪ ● Ground . Popery a ●onster 〈…〉 heads , 〈…〉 many Gods. 4. Ground . Papists rob God of his mercy and iustice . 5. Ground . Quest. Answere . Papists become An●itrinitaries 6. Ground . Obiect . Answere . Question . Answere . 7. Ground . 8. Ground ▪ Obiect . Answere . Obiect . Answere . Obiect . Answer● ▪ ● Ground . ●● Ground Papists controule the Apostle where he saith , that sin entred by one ouer all . 11. Ground Obiect . Answere . 12. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answere . Obiect . Answere . Obiect . Answere . Obiect . Answere . 13. Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obiect . Answere . Obiect . Answere . Obiect . Answere . Ministris vtitur Christus non Vicarijs . ●ucer de regno Christ. cap. 2. Obiect . Answere . Papists wor● . than the ●ouldie●s in pa●ting christs garments . The 〈◊〉 Church 〈◊〉 Iesus 〈◊〉 be Christ. 14. Grou●● The cast●● of Romish faith hang●eth in the ayre without foundation . Obiect . Answere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ * 1 ▪ Cor. 1. 〈◊〉 ▪ Obiect . Answere . Aduersaries . Indeed no word 〈◊〉 thou 〈…〉 Pope Iohn the 2● shalt be ●aued . Obiect . Answere . Obiect . Answere . Obiect . Answere . Obiect . Answere Obiect . Answere ▪ 15. Grou●● ▪ 〈◊〉 . 5.18 . Note . Aduersaries . The Popish church fallen from grace . Obiect . Answere . Obiect . Answere . 16. Grou●● ▪ Obiect . Answere . Aduersaries . Romane religion leadeth not to the new birth , and therefore goe not to heauen . 17. Ground Aduersaries . Poperie maketh moe sinnes than euer God made . Answere . Obiect . Answere . 18. Groun● Obiect . Answere . Obiect . Answere . Obiect . Answere . In stead of the two keyes , Poperie hath deuised the picklock of Shrift . That i● n●●thing the Pope shal● be vnlike the diuell , he saith with him , All these are mine , and I giue them to whom I will. 19. Groun● Sixe properties of the churc● Aduersaries . 〈…〉 take 〈◊〉 marks 〈◊〉 ●● . Ground Aduersa●●es . 21. Ground Aduersaries . 1. Ground . Act. 26.20 . A patterne of Popish penitence . 2. Groun● Popish doct●ine suffereth not a man to set one foote forward towards Christ , because it resisteth deniall of a mans selfe . 3. Ground . No 〈◊〉 if that religion teach to denie honour and alleageance due to our earthly Go●s . 4. Ground . Vers. 5. Vers. 13. ● Cor. 10. ●● If the Pope had been with Moses in the mount , he would haue demurred vpon the admittance of the second commandement . Obiect . 1. Answere . Obiect . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Answere . Ob●ect . 3. Answere . Obiect . 4. Answere . 5. Ground . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect . Answere . Aduersa●●●● C●●holik● , 〈◊〉 Catho●●●● depra●●● of Gods wor●●●● . Aduersaries . Popish prayers , fitter to be preferred to dead men than the liuing God. 6. Ground . Iob. 1.5 . Leuit. 24.14.16 . Aduersa●●●● . Popish hall●●ing of the crea●●res , dishonoureth the Crea●●●● . 7. Ground . Aduersaries . A fit principle for that religion , which wholy seeketh it selfe 8. Ground . Aduersaries . Such is the carriage of the Romish Clergie , as they had need keep● the ●iu●ll Magistrate o●● them , and bee their owne iudges . 9. Ground . Aduersaries . 〈◊〉 rel●●●on an 〈…〉 to all 〈◊〉 . 10. Ground Aduersaries . 11. Ground Aduersaries . And Sir Christopher Bl●nt 〈…〉 exe●●●ion . The true treasure of the Church committed to the saints , is the true doctrine of saluation , and not ●●lik● or merits of dead men . * The word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying , an instant contention . The weapons of ou● warfare are not carnall . ● . Cor. 10. ●● Notes for div A09434-e17930 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Quasi aliud agendo ingressi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Predestination the● is not only to be referred to the elect . Obiect . Answere . Home ●on damnatur propter decretum , sed propter peccatum . 2. Tim. 3.5 . a Ioh. 4.23 . b Rom. 1.9 . 〈◊〉 must condemne 〈◊〉 owne ●●●es , least God con●●●ne vs 〈…〉 . The Romish mart maketh sale of all sorts of sins for readie mony . Christ hath not merited the life of glory for any who 〈◊〉 liueth 〈◊〉 the life of grace . We easily acknowledge Christ a Ie●●● , but hardly a Lord. 〈◊〉 . 19.27 . Mat. 11.29 . Notes for div A09434-e19850 He is a 〈◊〉 that is 〈◊〉 within . Great vengeance followeth the ●●●●ankful 〈◊〉 of 〈◊〉 bles●●ngs . Englands sinne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The wretched hear● of vnbeleeuers is the witch which afflicteth th●● Habac. 3.2 ▪ Vnbeleefe 〈…〉 many particulars . Notes for div A09434-e20890 Psal. 78. ●5 . Psal. ● . 5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Heb. 2.10 . Rom. 11.33 Rom. 9 . 2● So called , not because the other is not also created , but because this is in the subiect by creation , as the other is not . We ought rather to be serious in consideration of our owne fall , than curious in theirs . ● . Cor. 5. The 〈◊〉 heauen 〈◊〉 set open here vpo● earth . Christs yoke is easie , and Gods seruice is perfect liberty . The great workes which sha● be performed on th● great day . Atheists 〈◊〉 at 〈◊〉 ●hich 〈◊〉 the 〈◊〉 Diuels 〈◊〉 . Notes for div A09434-e22060 Isai. 1.9 . 2. Chro. 33. Follow not the multitude to euill : neither let a common error preiudice the truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 10.15 . 1. Cor. 6.9 . The Lord is slow to anger , but much 〈◊〉 wrath . Gen. 15.16 To auoide Gods stroke strike down thine owne sinnes . Gods iudgments are his real sermons . Notes for div A09434-e22970 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph 5.14 . Dreames of men waking . Most men dreame , that the doctrine of the Gospell is but a dreame . Heb. 10.13 Lye euery day , that thou maist 〈◊〉 once ●ell on thy dying day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The authoritie of the Magistrate and Minister farre different . Obiect . Answere . Exo. 32 . 2● Pereat vnus potiùs quam vnitas . Obiect . Answer . Obiect . Answere . Obiect . Answer . Obiect . Answere . Obiect . Answere . Obiect . Answere . Obiect . Answere . Regni mundi & regni Christi est m●tua subiectio . Bucer . Obiect . Answere . The Pope the arch-rebell of the world . Obiect . Answere . Obiect . Answere . Obiect . Answere . Obiect . Answere . Popish religion vrgeth mē to forsweare the honor of the king . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 13.5 . 1. Sam. 24. Romish vassals authorized to take away the liue● of the Lords annoynted ones , the lappes of whose garments they ought not to touch . 1. Tim. 2.1 . Act. 25.23 . Notes for div A09434-e25070 Rom 4.18 . In these conflicting daies of ours not men only but the Angels haue their combat● . 1. King. 2● . Eph. 6.12 . The diuell hath preuailed with the Papists and drawn them to that idolatrie which he could not bring among the Iewes . Psal. 19.9 . Prou. 14.27 1. Chro. 24.22 . Notes for div A09434-e26310 1. Tim. 3.3 1. Cor. 7.30 Eccles. 10.17 . No face is so 〈◊〉 but shall 〈…〉 painter . Isai. 5.22 . Notes for div A09434-e26860 Christian meeknes must bee tempered with Christian zeale ▪ The way of Caine beaten in Poperie , as is seene in infinite causelesse massacres and cruell ●urthers of Protestants . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Pet. 2.3 . The craftie conueyances of Poperie detected . The Pope a second Balaam . Couetousnes a violent and ●ead●e sin . Iosh. 7. Gods iustice against mās iniustice . The Pope the foremā of Cores companie . Philip. 4. Vnrectified affections ouercast rectified iudgement and vnderstanding . The worst kinde of discontentment is in things concerning mans saluation . Whosoeuer resisteth Moses despiseth Aaron also . We haue departed from the Papists as the Israelites from the tents of Core by Gods commandemēt . Numb . 16.22 . Note . Priuate men may not attēpt to controle publike cōstitutions . Notes for div A09434-e29550 The Romish Cler●ie hath better facultie in feeding themselues than others Exod. 30.6.7 . Doctr. ●zech . ●0 . 46 . * Ioh. 4 ▪ ●low●es w●●hout w●●er keep ●●ds 〈◊〉 fruitlesse and barren . Men must be as drie ground , not in barrennes , but in regard of their thirst after the drops of grace . Luk. 1.13 . Mat. 15.24 . Gal. 1.6 . Beware of looking behinde thee toward Sod●● , out of which thou art escaped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh 15.1 . Trees of righteousnes must circumcise their harts , seeing trees were to be circumcised by the law . Notes for div A09434-e30870 2. Pet. 2.18 . Romish sea casteth out nothing but fo●m● and mire . As Adam fled from God vpon his sinne : so many a one flieth to the diuell vpon the punishment of it . 2. Chro. 20.12 . Ministers as starres must shine to mens hearts , and not onely sound to the eares . Open the doore of thy heart , that the Sunne of righteousnes may shine into the house of thy soule Notes for div A09434-e31360 He was not the fourth from Adam Ca●● son , Gen. 4.17 . but the seuenth of the posteritie of Seth : Gen. 7.18 . Act. 17.31 . 1. Thess. 4.16.17 . Notes for div A09434-e31910 We must be cōdemned by our selues , or by the Lord. Be as thou seemest , or seeme as thou art . Notes of an vngodly and vnrepentant heart . The godly commit vngodlines , but not vngodlily as the wicked . Psal. 42.3 . Notes for div A09434-e32450 Gods will must be obeyed , in being both done and suffered of 〈◊〉 . Isai. 11.16 . A great miserie of great men to be most admired , but least admonished . Psal. 15.4 . Notes for div A09434-e32990 Act. 15.28 . The Pop● succeedeth Peter onely in deniall of Christ. Notes for div A09434-e33420 Pro. 9.8 . Popish doctrine a mockery of Christian religion . Psal. 119.127 . Gal. 5.17 . Sinne will dwell in vs while we dwel in the flesh , but it may not raigne as a commander in vs. Matth. 5.8 . Notes for div A09434-e34170 Mat. 28.19 . Whom we may not separate from in publike assemblies , wee neede not priuatly conuerse with . The naturall man procured that so he should be borne in Adam , and is therefore excuselesse . Notes for div A09434-e35150 Papists foolish builders , laying the foundation on the top of the house . 2. Chro. 20.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Papists account the word superfluous in sanctifying the creatures . Eph. 6.10 . Notes for div A09434-e35920 Gal. 5.14 . The loue of God groweth not naturally in our owne grounds . Papists are none of them that can confesse that they are ●●profitable ●hen t●ey haue ●o●e all they can . God will be serued of vs in our seruing of man. Please men in God , and for good . 2. Tim. 2.3 . We must waite for mercie , and not for iustice , as the Papists teach by their doctrine of merits . Wicked mē in present troubles must haue present helpe , though from Satan himselfe . Notes for div A09434-e37110 All errors are not of the same size . Popish doctrine departeth frō the foundation . The ignorance of this land more fearfull than it vvas fourty yeeres ago . Christian loue must goe hand in hand with Christian wisedome . ●eare must force whō loue cannot allure . The censure of excommunication not to be inflicted but in most desperate cases . Against the Iris● Rebels . Ceremoniall vncleannes figured with spirituall filthines . Notes for div A09434-e38040 The power of Christ is either absolute or actuall . Gods power shall not order mans will , if the disordered doctrine of Poperie may obtaine . Our wisedome must be fetched from Christ who is only wise . Popish doctrine admitteth not that Christ should be a Sauiour , but an instrument whereby we must saue our selues . Repētance for sin must goe before remission of sinne . True grace though neuer so weak i●●ccepted . He that is not by Christs death turned from sin , is not by it saued from hell . Notes for div A09434-e39890 Vers. 3. 1. Cor. 3. 2. Pet. 2.1 . Ioh. 4.53 . Ioh. 14. ● . Matth. 20. Luk. 24.21 . Act. 1.6 . Mat. 16.22 . Note well . Perk. Probl. pag. 1. operum vlt. edit . p. 367. & pag. 741. Perk. operum p. 431. col . 2. 1. Cor. 10.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Cicero . Cyprian . Dan. 3. See Perkins practise of a reformed Catholike , operū p. 743 Campian . See the first and fourth daies conference extant . B. Iewell against Harding . Antiquissimum verissim●● , ●●hilterinq●● quod posterius . Heb. 9.25.26 . De eccles . Rom. Idol●latria . Concil . Trident sess . 14 cap. 7. Bellarm. de pontis . Rom. lib. 5. cap. 8. Stapleton saith that the Popes supremacie must bee held in paine of damnation . See 5. and 6. conclusions . 1. Booke , 2. chapt . pag. 51. Non omnis concordia bona ; est daemonū legio concors , nec non latronū conspiratio . Muscul. in Matth. 8.2 . a Articles of religion set out Anno 1562. and in Parliament approued Eliz . 13. c. 12 b Ier. 2.19 . & 6. c. 16. c Sadeel refut . assert . Pos●a● . c. 9. d His Maiesties late Proclamation and speech at the Parliament . e D. 〈◊〉 on Iude : by 25. notes . Perk. in Matth. 4. vers . 5. & operū p. 741 Noli quaestu●sum vlcus tangere Erasm. f Bristol . g Fox , Acts and Monuments . h Renaldus . Furor etiam post ●atae . Stories deuice of an iron cage against Protestāts turned ●nto an bu●dle and halter against himselfe . i According to his Maiesties most wise obseruation , his last speach at Parliamēt . k Parry Lopez . Bull● P● Qui●●a . Cicero . Picturer in 〈◊〉 . Iud. 11. Psal. 130.7 . Tollet . Instruct . Sacerd . Note , I speake not against the league of concord . Isay. 1.6 . Elephas , or Elephan●iosis , the Leprosit . Leuit. 13. Exod. 32. Kibroth hataauah . Num. 25.9 cōferd with 1. Cor. 10. ● Gen. 46.34 & 43.32 . Romish Balami●s make their pates bald , and shaue their beards . Leu. ●1 . 5 . Exod. 20. Romanists reserue of the bread in the Masse , and Reliques of men superstitiouslie . Exod. 1● . 10 Deut. 34.6 Deut. ●3 . 6 . Vers. 3. Vers. 7. Coniugia extera Deus & re●pub . causa , & conscientia vetuit . Jun. in Deut. 21. Exo. 34.16 . Exo. 21.4 . y An. Dom. 315. z An. Dom. ●10 . T●m . 2. Can. 73. Num. 14.8 . 2. Chron. 2.17 . Vers. 18. 
A09442	----	Lectures vpon the three first chapters of the Reuelation: preached in Cambridge anno Dom. 1595. by Master William Perkins, and now published for the benefite of this Church, by Robert Hill Bachelor in Diuinitie. To which is added an excellent sermon, penned at the request of that noble and wise councellor, Ambrose, Earle of Warwicke: in which is proued that Rome is Babylon, and that Babylon is fallen Perkins, William, 1558-1602. 1604 Approx. 914 KB of XML-encoded text transcribed from 195 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09442 STC 19731 ESTC S114472 99849697 99849697 14859 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09442) Transcribed from: (Early English Books Online ; image set 14859) Images scanned from microfilm: (Early English books, 1475-1640 ; 1251:18) Lectures vpon the three first chapters of the Reuelation: preached in Cambridge anno Dom. 1595. by Master William Perkins, and now published for the benefite of this Church, by Robert Hill Bachelor in Diuinitie. To which is added an excellent sermon, penned at the request of that noble and wise councellor, Ambrose, Earle of Warwicke: in which is proued that Rome is Babylon, and that Babylon is fallen Perkins, William, 1558-1602. Hill, Robert, d. 1623. [22], 373, [1] p. Printed by Richard Field for Cuthbert Burbie, and are to be sold at his shop in Paules Church-yard, at the signe of the Swan, London : 1604. The sermon appears in this edition only. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Revelation I-III -- Commentaries -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion LECTVRES VPON THE THREE FIRST CHAPTERS OF THE REVELATION : PREACHED IN CAMbridge Anno Dom. 1595. by Master William Perkins , and now published for the benefite of this Church , by Robert Hill Bachelor in Diuinitie . To which is added an excellent Sermon , penned at the request of that noble and wise Councellor , AMBROSE , Earle of Warwicke : in which is proued that Rome is Babylon , and that Babylon is fallen . Blessed are the dead which die in the Lord : for they rest from their labours , and their works follow them . REV. 13. 13. LONDON , Printed by Richard Field for Cuthbert Burbie , and are to be sold at his shop in Paules Church-yard , at the signe of the Swan . 1604. ❧ To the right VVorshipfull Sir Edward Montagu , Sir Walter Montagu , Sir Henry Montagu , and Sir Charles Montagu Knights , M. Iames Montagu , Doctor of Diuinitie , Deane of his Maiesties Chappell , and M. Sidney Montagu Esquire , the Ladie Susan Sandys , and the Ladie Theodosia Capel , children of that right worthy and religious Sir Edward Montagu of Bowghton in the Countie of Northhampton Knight , and of the Ladie Elizabeth his worthie wife , sister to the right Honorable Sir Iohn Harington , Baron of Exton : and father to the vertuous Ladie the Countesse of Bedford : Grace and Peace . RIGHT Worshipfull , as the Patriarch Iacob had a twelue sonnes , so Christ the Messiah had b twelue disciples : but as Ioseph was beloued aboue c all those sonnes : so Iohn was beloued aboue d all the disciples ▪ Ioseph was apparelled better then the rest , and Iohn was inspired farre better then the rest . e Had it not bene for Ioseph Egypt had wanted her food temporall , and had it not bene for Iohn , the Church had wanted her food eternall . f The future state of Egypt was reuealed to Ioseph , and the future state of the Church was reuealed to Iohn . The one was g exiled , because his father loued him ; and the other exiled , because his Maister loued him . The place of his exile was into the a Island of Pathmos , being before by Traian put into a vessell of b scalding oyle . But that God who shewed his visions to c Abraham in the mount , d to Iacob in the field , e to Ioseph in the stockes , f to Moses in Midian , g to Ieremie in the prison , h to Daniel in Babylon , i and to the Apostle Peter in the house of a Tanner , euen he sheweth his visions to Iohn in his exile . He is not bound to persons , he can aduance whome he list , he is not bounden to place , he can reueale where he list . For persons , he can preferre k Abel before Cain , l Iacob before Esau , m Dauid before Eliab , n Matthias before Iudas . He can make o Moses a Courtier , p Iob a Potentate , q Samuel a Iudge , r Dauid a King , s Salomon a Soueraigne , t Elysha a plowman , u Amos a Neatheard , w Ieremie a Priest , x Daniel a Prince , y Isaiah of the bloud Royall , z Matthew a Publicane , a Peter a Fisher , b and Paule a Tent-maker , to be penners and preachers of the word of God. For place , as no time can prescribe against the King of a nation , so no place can prescribe against this King of all nations . c The wind bloweth where it listeth , and the Spirit worketh where it listeth . It pleased Christ , who is called in this Reuelation , d that faithfull witnesse , that first begotten of the dead , e that Prince of the kings of the earth , f Alpha and Omega , the first and last , g he that hath the keyes of hell and of death , h which hath that sharpe sword , i his eyes like fire , k his feete like brasse , l the seuen Spirits of God , the seuen Starres in his hand , m the key of Dauid , who is called here n Amen , the beginning of the creatures of God ; and in Daniel , he that o reuealeth secrets , it pleased this Christ to reueale secrets to Iohn . Not by dreame as to p Iacob , or apparition as to q Moses , or by voice as r to Adam ; but partly by vision , and partly by voice as he did when he turned a Saule into Paule . This Iohn was Legatus à latere , that Ambassadour who leaned on his Lords brest . He writeth Christs historie , there he sheweth his loue to Christ : he writeth the Churches historie , there Christ sheweth his loue to him : especially in this , that he will do nothing , which he doth not reueale to his b seruant this Prophet . For the Church in his time , we may see how it stood , in the three first Chapters : and what condition it should haue for the time to come , it is plainely set downe in the rest of this booke . If we respect the generall estate of the Church , after Iohn had described the authors of this Reuelation , which are God the Father , chap. 4. and Christ his Sonne , chap. 5. he cometh to the works of God , which are predictions , cha . 6. obsignations , chap. 7. indignations , chap. 8. 9. Predictions of things to come , obsignations of such as must be saued , & indignation on things to be destroyed . And for the more particular estate of the Church , hauing ( chap. 10. ) shewed his warrant to write , he cometh to her actions : first , in her Prophets : secondly , in her bodie . In her Prophets , their fighting , falling , rising , chap. 11. In her bodie , comparing her to a woman clothed with the Sunne , chap. 12. and describing her by her combats , conquests , triumphs : her combats defensiue , chap. 13. and offensiue in Christ , by words , chap. 14. threatnings , chap. 15. and iudgements , chap. 16. her victories gotten against that c whore , chap. 17. and 18. the d Beast , chap. 19. and the e Dragon , chap. 20. And all that glorie which she shall haue in the kingdome of God , is vnder the type of Ierusalem most comfortably set downe , chap. 21. 22. The things in this booke were ( I grant ) very darke to them that liued in the dayes of Iohn , as the Prophecie of Daniel was to them who liued in the time of Daniel . But as that Prophecie being fulfilled , we can now tell what was foretold in it : so many things being fulfilled which were foretold in this booke , we may easily see what is meant by it : and the posteritie to come shall better vnderstand this booke then we do , because it may be , all things are not yet fulfilled . Neither is this booke like the cities of the a Anakims , or the b tree of knowledge which may not be reached to : for c blessed is he that readeth the words of this booke . But to come to these three Chapters written by Iohn surnamed the Diuine , & expounded by one a most worthie Diuine . The first Chapter is a Proeme or Preface to the booke : the two latter are Epistles dedicating this booke . The dedication is made to d seuen seuerall Churches , and by name to the Ministers which are called Angels . In the word of God Ministers haue many excellent titles giuē them , ( though now they are scarcely graced with titles ) they are called e Prophets , f Seers , g Remembrancers , h Trumpets , i Watchmen , k Husbandmen , l Stewards , m Maydens , n Fishers , o Leaders , p Elders , q Salt , r Starres , s Angels and t Shepheards . Prophets to teach , Seers to foretell , Remembrancers to put in mind , Trumpets to sound , Watchmen to admonish , Husbandmen to plow vp , Stewards to distribute , Maydens to keepe pure the doctrine of truth , Fishers to catch men , Leaders to go before , Elders to gouerne , Salt to season , Starres to giue light , Angels to declare , and Shepheards to feed : to feed ( I say ) soundly by doctrine , liberally by charitie , and religiously by life . By doctrine : for Sacerdos sine doctrina , est nauis sine velis , a Priest without knowledge , is a ship without sailes . By liberalitie : for u Nihil habet homo adeò diuinum quàm benefacere , man is in nothing more like God , then in doing good . By life : for cuius vita despicitur , eius oratio contemnitur : his words are not esteemed , whose life is not approued . And that it may be said of them as it was of Origen : Quale habuit verbū , talem habuit vitam : as his words were , so were his workes . They must not be barren like mount a Gilboah , but b weaned as Samuel was , before they be offered vnto the Lord. They must be pure water if they will cleanse others , and more then whetstones , if they will sharpen others . They must be in c integritie Abrahams , d in meekenesse Moses , e in knowledge Arons , f in pains Paules , g and in praying Samuels , and remēber , that as Augustine said : Manus pauperū sunt gazophylaciū Christi . The hands of the poore are the treasurie of Christ. I need not speake much of the dutie of a Minister : for euery one wil teach him his duty , that wil not be ranged within any dutie himselfe . These Churches were then like h Dauids Worthies , excellent aboue all the Churches of the world : but because they lost their first i loue , k were not faithfull to the death , l maintained the doctrine of Balaam , m suffered women to teach , n bare a name onely to liue , o had but a litle strength , p were neither hote nor cold , and q repented not as they should haue done , of all their sins , they are reprehended by Iohn , threatened by Christ , and the Candlesticke of the Gospell is now taken away from them . Iam seges est vbi Troia fuit . Now Mahomet rageth , where Messiah did raigne . Are they reprehended ? let vs hearken : are they threatened ? let vs feare : are they fallen ? let vs labour to continue . From Iohns reprehension we see , that ( as one said ) hereof our Elders haue complained , hereof do we complaine , and hereof they which liue after vs will complaine , that men waxe worse , and liue not according to the doctrine of Gods word . From Christs threatning we see , that God is mercifull , y who first offereth peace before he fight against vs ▪ that we being forewarned , might be forearmed . And by the wofull downefall of these seuen Churches , let z vs that stand take heed that we fall not : for if God spared not the a old world who despised Noah , the Sodomites who vexed Lot , b Ierusalem which abused the Prophets , c Colossa , Hierapolis , and Laodicea , who reiected Paule , and these Asian Churches who did not grow in righteousnesse as they did in riches , how shall we escape d if we neglect so great saluation ? and for this cause these Sermons are most worthie to be considered of in this present age . O then let vs now e consider this season : f redeeme the oportunitie , g not harden our hearts , but regard the time of our present visitation . As the day openeth and shutteth with the Sunne , so saluation openeth and shutteth with the Gospell . h Whilst it is called to day let vs heare his voice : i He that laboureth in Sommer is the sonne of Wisedom , but he that sleepeth in haruest is the son of confusiō . All things in the world do take their time , the bird to build her nest , the husbandman to sow his seed , the mariner to go to sea , the gardener to set his trees , the sicke patient to take physicke , the cooke to season meates , and the dresser of the vineyard to gather his fruite . It will be too late to build in Sommer , to sow in haruest , to go to sea when the ship is lanched , to transplant trees when they are old , to take phisicke when we are dying , to season meates when they are vnsauorie , & when winter is come to gather fruite . The k fiue foolish virgins came too late , Diues l in hell repenteth too late , the time present is only ours . Is the fig-tree fruitlesse ? it shall heare that sentence , m Neuer fruite grow on thee any more . n Get thee then righteousnesse before thou come to iudgement : vse Physicke before thou be sicke , and whilst thou maist yet sinne , shew thy conuersion , as the wise man exhorteth euery man. But alas , whereunto shall I liken this generation ? we are like the Ephesians , we haue a lost our first loue ; or the Laodiceans , we are b neither hote nor cold : or the twilight , neither day nor night : or the Autumne , neither faire nor fowle : or one sicke of an ague , one day well another ill : or a man in a Lethargie , neither aliue nor dead : or Hermaphroditus , neither male nor female : or to those creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which liue in water or on land : or the Lionesse , which the oftener she breedeth ; the fewer cubs she beareth : or the Mariner , who is onely good in a storme : or the Marigold , that shutteth and openeth with the Sunne : or the Mermaides , which are halfe flesh half fish . I would to God we were either hote or cold : that as the hotest regions bring foorth sweetest spices , so most zealous people might be most fruitfull in good workes : that as the Sunne in the heauen is swiftest at her setting , so the sonnes of God might be best at their ending . But is it so ? no : the more we are taught , the more ignorant are many ; and the older we are , the colder in religion . We haue indeed many of vs , as it was said of Aristogîton , Marte● , or rather religionem in lingua , religion in tong : but when trial is made of vs , euery c Phocion can espie our halting : and then with d Archilochus we thinke it better clypeum abjicere quàm interire , euen to cast off all religion , then to vndergo the least disgrace for religion . e The Moone desiring to be apparelled as the rest of the Planets , answer was made her , that her diuerse chaunges could admit no kind of habite . And we desiring to be attired with the robes of Christians , it is to be feared , that since we tread a not the Moone vnder our feet , we shall neuer be clothed as the Church was , with the b Sunne . Who is wise , c and he shall vnderstand these things ; and prudent , & he shall know them . Let vs therefore labour to d grow in grace , to abound in knowledge , to be full of good works , and to ouercome all the vnderminers of our future saluation . Then shall we e eate of the tree of life , not be hurt of the second death , tast of the hidden Manna , haue power ouer nations , be clothed in white , made pillars in Gods temple , and sit with Christ Iesus in the throne of his Father . And though the f sonne of Ishai cannot make vs Captains of thousands , yet that Sonne of Dauid will g make vs the sonnes of God. That we may do so , we must beleeue the Gospell , put on Christ Iesus , and be renewed by repentance . The first is necessarie , the second comely , the third profitable . To come to the first : it is necessarie we should beleeue : for he that h beleeueth not , is condemned alreadie , he is condemned in the counsell of God , in the ministerie of the word , and in his owne conscience , and he shall be condemned in the day of iudgement ; for i the wrath of God abideth vpon him . The more I consider the fruites of faith , the more I see the necessitie of faith . k Through it we are saued : l by it we are iustified : m in it we liue . We are saued from Satan , iustified before God , and liue in the Church . In the Church ? nay , by it we liue in heauen : for n he that beleeueth in the Sonne of God , hath euerlasting life . Faith is that which o purifieth the heart , maketh the whole man to p runne the wayes of Gods commandements , q giueth entrance to grace , r accesse to God in prayer , s made the Elders well reported of , and each Christian to t stand to the profession of Christ. It is that u hand by which we must apprehend Christ : that w shield by which we resist all the fierie darts of the diuell : and that a meanes by which we do good to others . b By faith we receiue the spirit : c are members of Christ : d we are risen with him : e he dwelleth in our hearts : f we feed on him continually : g resist Satan : h are the children of God : i and the word which we heare becometh profitable . And what shall I say ? faith is of such a qualitie , that it k vniteth vs to Christ , l maketh vs certaine of our saluation , m bold in our profession , ministreth n true ioy , o giueth temporall blessings , p sanctifieth our gifts , and maketh vs refuse the q pleasures of this present world . In a word , no sinne can condemne him who hath this true faith , and no vertue can saue him who wanteth it . To come to the second , which is Christ , the obiect of faith . The most comely garment that euer we can weare , it is to be couered with the r robes of Christs righteousnesse . s Iacob was blessed by Esaus garments ; & we are blessed by Christs garments . What we see through a greene glasse , seemeth all to be greene : and what God seeth thorough Christ it is al amiable . We must put on this aparel , not as the Church in the Canticles : t I haue put off my clothes , how shall I put them on againe ? or as a gowne , that we cast off when we come to our home : but we must so put him on , that we neuer put him off againe . We must put him on by imputation , imitation , infusion , and profession : by imputation of his righteousnesse , imitation of his vertues , infusion of his Spirit , and profession of his name . Thus we must labour to get Christ : for what though a man could commaund the earth with Alexander , the u sea with Moses , the w fire with Eliah , and the x Sunne with Iosuah ? What though he were as rich as y Salomon , as wise as z Achitophel , as strong as a Sampson , as swift as b Ahimaaz , as beautifull as c Absolon , as fortunate as a Metellus , & descended as b Paul was of the bloud royal of Princes , yet hauing not Christ he hath nothing . Yea say a man had the abstinence of Aristydes , the innocencie of Phocion , the holinesse of Socrates , the almes deedes of Cimon , the moderation of Camillus , the honestie , iustice , and faithfulnesse of both Catoes , all these out of Christ , were but c splendida peccata , and to be esteemed as d dung in regard of Christ. For haue him and haue all things , want him and want all things : he is in , at , and after death aduantage . I come to the last , it is profitable to repent : for if we e turne to the Lord , he will turne to vs : and that we may turne , consider his f mercies in forgiuing , his g benefites in giuing , his h patience in forbearing , and his i iudgments in punishing . k The word preached , l sinnes committed , and that m few shall be saued : n the shortnesse of life , o the vncertaintie of life , p and the certaintie of death : q the ioyes of heauen , r the torments of hell , the s comfort of the elect , and that else we can haue no t comfort in death : u pray we cannot vnlesse we repent , and w perish we shall vnlesse we repent : but blessed shall we be if we do repent . But manum de tabula Magister adest : this discourse following will teach vs these things : and it am I bold to present to your Worships . Iohn sent his Reuelation to many Churches , and I present his Epistles to many worthie personages : x and to whom may I better present them thē to you . Iohn was a disciple full of loue , and you are breethrē full of loue . The Preacher of these Lectures was well knowne to many , but to none better then to many of you , especially to those who were in my time worthie members of that most worthie y Colledge with him . And the rather I do it , that times to come may reioyce in the Lord , that from one honorable root haue issued so many profitable branches to the Church . You are sixe brethren as pillars of your house , there were three sisters as fruitfull vines of the same : one is not , but is with the Lord , and her I knew a Ladie of admirable vertues : the other two are , and long may they be so . You are all brethren by nature of one venter , nation of one countrie , grace of one spirit , affection of one heart , fortune in great fauour , and of one hope by your holy behauiour . And a concerning brotherly loue , I need not to write vnto you : for you are taught of God to loue one another . Your b Scilurus at his death need not teach you concord , by giuing to each of you a sheafe of arrowes , which cannot well be broken whilst they are conioyned : for you by your amitie make your selues inuincible . If c Chilo the Lacedaemonian died for ioy to see one sonne crowned at Olympus , and d Diagoras Rhodius did the like , when his three children got the garland at a wrestling : and e Iacob so reioyced to heare of his one Ioseph , to be aduanced greatly in the kingdome of Egypt : how might that happie father of yours reioyce , to see at one time , one sonne sitting as high Sheriffe of the shire , another preaching before the Iudges of Assize , and the third pleading as Councellor at the barre , and all the rest of great expectation in the kingdome ? Thus f wise sons are a ioy to their parents , and all may g behold how good and comely a thing it is for brethren to dwell together in vnitie . Aristotle could say , that parents were not blessed , vnlesse they were after their death blessed in their children . And surely it is no small part of a fathers blessednesse , to see his children like to flourish when he is gone . Nay of all monuments that parents can leaue behind them , there is none ( as one saith ) like to a vertuous sonne . But all parents are not so blessed . h Adams two sonnes could not agree in one field , a Abrahams in one house , b Isaaks in one wombe , c Dauids in one pallace , nor those d two brethren in the diuision of an inheritance . And though concord amongst brethrē ( especially such as must deuide the inheritance ) be very rare , yet do you , euen in this , most comfortably agree . You are not as Simeon and Leui , Romulus and Remus , Eteocles and Polynices , Atreus and Thyestes , Aeta and Perseus : but as Castor and Pollux , Dauid & Ionathan , Ioseph and Beniamin ; and ( as a true friend is described to be ) e one soule in two bodies . It seemeth that as Agrippa the brother of Augustus was beholding to Salust for that one sentence : Small things increase by concord , but perish through discord , so you haue all learned the same lesson : as being perswaded , that as the members of a bodie being once dismembred , they cannot possibly be ioyned againe : so if naturall brethren be once vnnaturally disioyned , no glue will conioyne them fast againe . It were infinite to shew examples of brotherly loue and hatred , f and others haue eased me of this paines . Now that good God , who hath brought you from one roote , placed you in one countrie , aduanced you to like credit , and giuen you one heart , giue you also one inheritance in the kingdome of heauen . Thus right worshipfull I am bold to speake vnto you , and the world knoweth I speake the truth , and the Lord knoweth I desire not to flatter . Go on therefore I beseech you , continue in loue , be setled in the truth , and labour to honor him who thus honoureth you . Be not caried away with the g shew of this world , but thinke religion the best nobilitie , and that as h Prudentius said : Generosa Christi secta nobilitat viros , Cui quisquis seruit , ille verè est nobilis . He noble is that comes of Christ his race : Who serues this Lord , he surely is not base . And this made Theodosius more to thanke God , that he was a Christian then a king ; considering that he must lose the one , he could not lose the other . Now as to one of you I am bounden in particular , and by him , being a Minister , the despised Ministry is not a litle graced : so for him I pray , that he may be an a Abraham to our Abimelech , a b Nathan to our Dauid , a c Iehoida to our Ioash , d an Ebedmelech to Ieremiah , an e Elisha to the widow of this Prophet deceased , a light in the Court , a trumpet in the Church , and that f Ahashuerosh may long hold out his golden scepter vnto him : that by his meanes g great men may not want such as will tell them the truth : no h earthly Alexander accounted a sonne of Iupiter , and that no man may be more respected then a good i Pastor : and that he may euer remember that saying of wise Salomon : k He that loueth purenes of heart , for the grace of his lips the King shall be his friend . His Cyrus will not be spoken to verbis bissinis in silken words , to his Alexander he needeth not speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either sweet words or no words . For if one Antiochus might be surnamed holy , & another good Prince called the Good King : much more may he , whose religious knowledge surpasseth all the Princes that haue bene of this nation : and whose humilitie is such , that he will haue his sonne to remember , l that he dissereth not in stuffe , but in vse from the rest of his people , and that by Gods ordinance . I am the bolder for that one to make choice of you all in the dedication of this booke : no man knew , loued , conuersed with , and respected this Author more then he . He resorted to him in his health , visited him in sicknesse , and preached a learned Sermon for him at his death . Concerning this author , as he said of Carthage , I had rather be silent then say litle , and his worthie labours do speake enough for him , by name that his a Posthume , dedicated to his excellent Maiestie , by b an excellent Diuine . In a word therefore , whatsoeuer this man did , he desired to profite others by it : he thought ( as it is written c of Bernard in his life ) that he was not his owne man , but deputed to the seruice of others . He was neuer idle , but as d Hierome reporteth of Ambrose , and Bernard of himselfe , he did either reade , or meditate , or pray , or conferre , or counsell , or comfort , or write , or preach . And thus ( as the e Embleme is of a faithfull Teacher ) he , like a waxe candle , in giuing light to others , in a short time extinguished himselfe . Yet in this short time of his , what art was he not a maister of ? what vertue was he not endued with ? He was a complet Diuine , and hath this blessing in the Church , that no mans writings are read of all sorts , and in all countries with greater grace and profite then his . He was peaceable in the Church , patient of wrongs , and free from ambition . For as Ierome said of Nepotian , aurum calcans , schedulas consectabatur : he regarded not his purse , but followed his booke , and as Bernard said , he liued in terra auri sine auro , in a kingdome of gold without gold . An excellent gift he had to define properly , deuide exactly , dispute subtilly , answer directly , speake pithily , and write iudicially : and how he preached , if these Sermons do giue a testimonie , what witnesse had they who often heard him themselues ? I haue published of his now two Discourses , and I onely did it , that these his labours might not perish : I haue no benefite by them but exceeding great paines . And since I vnderstand that his other labours are in the hands of his friends , to make benefite for his children , I will ease my selfe of the like labour , & be a means that they may haue the benefit of the future impressions of this booke : the which , how faithfully I haue published , I appeale to the godly and indifferent Reader , and I hope no honest minded man will be hired to calumniate it . Thus as one desirous to be seruiceable in my calling , profitable to the Church , not forgetfull of my friend , and to testifie the happinesse of your house , which was in your fathers time , and is now ( as it is said of Aurelian the Emperors , ) Referta piis & Ecclesia Dei , replenished with the godly , and a Church of God , and withall to leaue a monument of my dutie to you all , I haue as you see , published this exposition of seuen Epistles vnder your eight names , nothing doubting but it will be as welcome to you , as by your countenance it may be profitable to the Church . The God of heauen giue you all that blessing of blessings , which ( if Ierome say true ) few men haue , that you may transire à deliciis ad delicias , go on from grace to grace , and be a long time happie in this life , and for euer happie in the life to come . London : Saint Martins in the fields , from my worshipful friend Master Oldisworths house , by which familie ( as Paul was by the house of Onesiphorus ) in the time of this late ( and I wish I may say ) the last visitation , I haue receiued no small refreshing . March 12. 1604. Your VVorships to command , Robert Hill : Fellow of S. Iohns Colledge in Cambridge . LECTVRES VPON THE THREE FIRST CHAPters of the Reuelation . REVEL . 1. 1. . The reuelation of Iesus Christ , which God gaue vnto him . MY purpose in choosing this text , is to speake of the three first Chapters of this booke : namely , the seuen seuerall Epistles written to the Churches in Asia , which containe sundrie vses & instructions fit for our time and age . Before we come to the matter , we must consider of one question , which is , whether this present booke of the Reuelation be canonicall or not : for some haue heretofore , & some now do call the authoritie of it in question . But we hold , that it is canonicall , of equall authoritie with other canonicall Scriptures . Our arguments and reasons be these . The first is , because the doctrine contained in this booke is Apostolicall , as anie which diligently reades the booke may perceiue . Secondly , because the style and maner of opening and expounding the prophecie contained in it , is Apostolicall , that is , plaine , simple and easie , if we consider that it is a prophecie . Thirdly , because this booke hath bene approued generally of all Churches , refused of no one Church in any age since Iohn wrote it : & it was neuer called into questiō but of some particular man , neuer of any whole Church . Fourthly , the things foretold in this booke , came to passe as they were foretold . As among the rest ( in one for all ) may appeare , by that signe Iohn saw in the thirteenth Chapter : two beasts came , one out of the sea , the second out of the earth ; the first signifying the Romaine Empire : the second the Romaine apostaticall Church : which both are come to passe in this last age . Now follow the reasons which some alleage to proue it not canonicall : but they be all of no force . First S. Iohn he names him selfe in this booke , where he neuer named himselfe once in all his Gospell , no not then when he had iust occasion to name him selfe , but sought to auoid it : therefore they conclude , that it is not his booke , but written by some other , and published in his name . The reason is not good . For there is great difference betweene an historie and a prophecie . S. Iohn in his historie doth not name himselfe ; for there is no necessarie reason , why one in an historie of another man should name himself . But in a prophecie , as this booke is , it is more requisite he should mention his owne name . And so did other Prophets , as Ieremiah mentioneth his name in his booke at least an hundred times : so Esay and Daniel in euerie Chapter mention their names . Then seeing they do it so often , it is no maruell if S. Iohn in his booke repeate his name : yet he doth it but fiue times in the whole booke . They obiect , that his style in this booke is not the same with that he vsed in the penning of the Gospell . Ans. The difference of the stile riseth from the difference of the matter , seeing there he writes an historie , here he pens a Prophecie . Againe , here he writes not his own words , but those which he receiued from Christ by particular reuelation . They say , his booke hath bene reiected in diuerse ages as not canonicall . Ans. It cannot be proued that it was euer refused of any generall Church , but of some priuate man. Now the disallowing of any priuate man , cannot make a whole booke to be reiected : for then the Epistle to the Hebrewes , and Iames his Epistle should not be canonicall , which be receiued of all Churches . Now come to the words , which containe two parts . First , a Preface . Secondly , a Vision . The Preface first containes an entrance to his matter , from the first to the ninth verse : the vision , from the ninth to the end of the chapter . The Preface hath two parts : First , the title of the booke : Secondly , the inscription . The title in the three first verses : the inscription , from the fourth to the ninth verse . The title in these words : The reuelation of Iesus Christ , &c. A reuelation is nothing else but a manifestation or discouerie of things secret in respect of men , for the common good of the Church : and so this word is taken here . Reuelations from God in the Scriptures were of three kinds : first , by dreames : secondly , by vision : thirdly , by created voice of God face to face : as we may see Num 12. 6. 8. 4. partly by vision , partly , by voice . Now this was not by dreame : for he receiued these things not by dreame , vision , or voyce alone , but by vision from Christ , and by voice from God : so then it is mixt , partly receiued by vision , partly by voice vttered from God. In these three first verses , the Reuelation is described by seuen arguments : first , by the author , Iesus Christ : secondly , the end : thirdly , the persons to whom it was directed : fourthly , the matter : fiftly , the instrument : sixtly , the manner of deliuering it : seuenthly , the fruit of the reuelation . The first argument by which it pleaseth the holy Ghost to describe this reuelation , is the author , vz. Iesus Christ , he is the author of it , it comes from him . It is called his reuelation , in these respects : first , not to exclude the Father and the holy Ghost , but to shew the speciall office of Christ : for the peculiar office belonging to the second person , is to reueale , and to publish , and to manifest the will of God the Father to the Church : and for that cause he is called the Angell of the couenant , the doctor of the Church , the wisedome of the Father , because his office is to reueale the will of his Father to man. Secondly , it is called the reuelation of Iesus Christ , to teach vs to put difference betweene this reuelation and all satanicall reuelations : for as God hath his true reuelations , so Satan his ape hath his counterfeit reuelations , and deliuers them in shew like to Gods , but they differ much . First , the diuels reuelations be for the most part ambiguous and doubtfull , that a man cannot tell how to take the speech and phrase he giues them in : but the reuelations of God , ( and that in this booke ) are certaine , and in plaine tearmes deliuered . Secondly , the diuels reuelations be betweene him and his instruments , wicked and bad men : these in this and other bookes , be to the godly , to his children and seruants : as here to Iohn and the Church . Thirdly , the diuels tend to maintaine idolatrie , errors and wickednesse , Deut. 13. these to maintaine true Apostolicall doctrine , and the true worship of God. Thirdly , it is called Christs reuelation , to shew that Christ now ascending into heauen , and entred into his kingly office , doth still rule , order , and gouerne his Church : and for that cause it is not called the reuelation of God the Father , or of the holy Ghost , but of Iesus Christ , because he guides and gouernes the Church . Seeing Christ Iesus now ascended into heauen , entred into his kingly office , doth giue his Church reuelations : we see his constant care of his church in this last age of the world . For as in the first age he gaue doctrine necessarie for saluation and that time , and after he gaue his Church Prophecies : so in the new Testamēt he published the doctrine of the Prophets plainly , and also the doctrine of faith & repentance by the Apostles ; and now after all these , being ascended vp into heauen , he hath no lesse care of his Church : for he hath giuen it now in this last age a notable Prophecy , and reuelation by Iohn . Which God gaue vnto him . These words be added , to shew how he came by this reuelation , and whence he had it : he had it giuen him of the Father , and these words explane the former , to shew , that Christ was the author of it , God gaue him , that is , God the father , not the whole Trinitie . For where this name God , is opposed to Christ , there it signifies the first person , namely , God the Father , and the first person is often called by this name alone , God , because he is first in order , and the fountaine of the Deitie . For Christ receiues his diuine nature , and Godhead from the Father by communication , the holy Ghost from them both , the Father receiues it from none . God gaue to him . How can it be giuen to Christ , seeing he was God , and had all things ? Ans. We conceiue of Christs 2. wayes : first , as he is God : secondly , as he is Mediator and head of the Church , and so he is both God and man. As he is God , the Father giues him nothing , seeing he is by nature the same with the Father in all things , saue in proprietie of persons . Secondly , he is conceiued as the Mediator , not God simply , but God-man , or God made man : and so he is said to receiue of the Father in respect of his manhood , as he is God-man , or God incarnate . So he saith : All power is giuen me of the Father . Mat. 28. that is , as he is Mediator and God incarnate , and head of his Church . Phil. 2. God gaue him a name , &c. not as he was simply God , but as he was Mediator and in his manhood : so here the reuelation was giuen him not as he was God simply , but as he was head of the Church , Mediator and God incarnate . Neither can any say hence , Christ shall be inferiour to the Father in regard of his Godhead : for he receiues it from the Father as he is God-man , not simply God : and as he is man and Mediator , he is inferiour to the Father , and confesseth that in that respect , God the Father is greater then all . And Paule saith , God the Father is the head of Christ. 1. Cor. 3. 11. 6. 3. as Christ is the head of the Church , God-man . Nay , as Christ sits at his Fathers right hand , he is inferiour to him , not as God , but as Mediatour : and looke as he receiues all power of the Father , so must he restore it againe , as he is head of the Church . Now followeth the meanes how he gaue Christ this reuelalation . He gaue it to Christ , and made him Lord of it , so that he made this his royaltie and priuiledge : for Christ being king of his Church , and this booke of reuelation being part of his lawe to the Church , he is king also of this booke as part of his law and royaltie . Againe , they were reuealed to Christ before they were reuealed to any creature , man or Angel , and that as he was man : for his manhood being vnited to his Godhead , he could not but know them ere any man or Angell knew them , as he was man. First , we obserue that this booke of Canonicall Scripture is Christs , he is Lord of it , and the right of it belongs to him alone . For as the lawes of a land belong to a Prince and to none else , so these lawes , the bookes of this Scripture they be Christs , as his royaltie & priuiledge : for God gaue them to him and to none but him only , and he sent his Angels to reueale it to the Church . Now that which is said of this booke , may be said of all the bookes of Scripture : that as the royaltie and interest of this belongs onely to Christ , being giuen to him alone , so the same followes of all other . Then hence I gather : no man in the world hath authoritie aboue these lawes , aboue this booke : for this is Christs priuiledge , nor of any other by proportiō . For these be Christs lawes , al must be subiect to them , none must be aboue them : for then it should follow , that they were giuen to men as well as to Christ Iesus . Hence it followeth , that if all be subiect to these lawes , then no man hath authoritie to dispense with the Scriptures , or the Gospell of Christ : for that is to make men to haue royaltie , interest , and title into these Scriptures . Monarches and Princes haue great authoritie in their iurisdictions , but they must all be in subiection to these lawes of Christ : for they be indeed great , & haue authoritie ouer their subiects : yea more , ouer all causes , yet only those which be the causes of men : they haue no authoritie in causes of God , as the Scriptures and the Sacraments . Seeing these bookes be Christs royaltie , and he alone hath soueraigne interest in the Church authoritie , we note , that he alone can expound Scripture without helpe of Scripture ; he alone can giue the true sense of Scripture . Indeed men can giue the sense of Scripture by Scripture : for they haue a ministerie here , and by Scripture they expound Scripture : but Christ alone without Scripture can giue the true sense of Scripture . This condemnes the popish doctrine , which giues the Church absolute power and authoritie to expound and determine of Scripture without helpe of the Scripture : for that is to take Christ his royaltie and priuiledge , and to giue it to men : but Christ alone hath absolute authoritie to determine of his owne lawes : men indeed in the Church haue a ministeriall iudgment by helpe of the Scriptures . We see the excellencie of all the Scriptures , which is the same with this booke . Now this booke , it is the gift of God to Christ Iesus his sonne , yea a most excellent gift : now this is not affirmed by any writings of men , though neuer so excellent . This should teach vs , to reuerence the Scriptures more then any mens writings whatsoeuer . Then this sheweth the blindnes of this age , which delight onely in the hearing and reading the writings of men , contemning the word of God. And yet the writings of men be sinfull and erronious , euery way imperfect : the writings of God , holy , certain , and euery way absolute , being giuen to the Sonne as he is king , priest and Prophet . To shew to his seruants cōcerning this testament shortly to be done . In these words be 3. arguments for the description of this Reuelatiō : First , the end , vz. to shew it : secondly , the persons , his seruants : thirdly , the matter of it , vz. things shortly to be reuealed . The end of this reuelation was to manifest & declare to his seruants , to wit , the Church of God ( his seruants and children ) to publish to them those things which should shortly be fulfilled , and this is the maine drift of this Reuelation . Hence then we note , that the Papists erre , who say , that lay men should not haue the word , but barre them the reading of the Scriptures : but the holy Ghost saith , this reuelation was to reueale things to come , not onely to the Clergie , nor to the doctors of the Church , but to his seruants : if so , then to the lay man as well as the Clergie : vnlesse they will say , he is none of his seruants . Then this I gather : if that this booke , being most hard , must be learned of the lay man , then those bookes which be not so hard must be learned and read , and much more those which be more easie , as the historie of the Gospell , the Epistles , &c. Secondly , the persons are the seruants of Christ : this booke then of Reuelation , belongs not to all men indifferently , but it is written for the seruants of Christ : that is , such as repent of their sinnes , beleeue truly in Christ , and shew their faith by the fruites thereof in their liues . And so the Lord saith , he will reueale his secrets to his seruants the Prophets : and the Lord will not keepe backe but reueale to Abraham the things he was to bring vpon Sodome and Gomorrha . Then seeing those to whō the Lord shewes his will , to whom he declares this book and others , they must be his seruants : we must not content our selues only to heare the word , and receiue the Sacraments : but we must seeke to be his seruants , we must repent truly , beleeue in Christ , and shew this faith in obedience , and then the Lord will more and more daily acquaint vs with his will. And the cause why we heare the word daily and neuer profit , but be as ignorant and blind as before : the cause is , because we be not his seruants : we be bare hearers , neuer practise that we heare in faith and obedience , we repent not , neither liue a new life by repentance in new obedience . For else if the Lord see any which is his true seruant he approues of him : he likes of him , and acquaints him daily with his will and word , increaseth his knowledge and obedience . Secondly , seeing that this reuelation is written for the seruants of Iesus Christ : I obserue that Christ is true God : the reason is , because they be called his seruants , that is , Christs . The reason stands thus , he which is Lord of the Church & the members thereof , and also of Angels , ( as it followeth after ) he is true God : but Christ is Lord of men and Angels , ergo he is true God. His seruants : not to all men , to the whole world and euery singular man , but to his seruants . Hereby we see the opinion of those which hold , God would haue all to be saued , and cals all men , is false . For if he called all effectually , then he would offer al the meanes , to wit , the word of God , that so they might be called : but he writes it not to all but to his seruants ; now , that which is true of this booke , is true of the whole Scripture . The Lord shewed his word to Iacob , not to all the world ; not to all nations as to him . Psal. 147. 19. 20. he shewed to Iacob , that is , his true members , his seruants and true Christians . Now followeth the matter which is the fourth argument of the description of this reuelation , vz. Things which shortly must come to passe : and in this , the matter of this booke is distinguished from all other bookes of the Scripture , which speake generally of things either present or now past ; but this speakes of things to come . The matter of this booke is described by two arguments : first , these things be necessarie , they must be done . Secondly , by the circumstance of time , shortly or quickly . First , the matter is things to come , which must be done : so speakes the holy Ghost in many places of the word . As Christ saith , shewing the necessitie : Offences must come : so Paule saith : There must be heresies . Act. 14. We must , through manie tribulations enter into heauen , &c. So to Timothy : they which be godly must suffer afflictions . Shewing in all these places , that things which are to come , must necessarily come to passe . But this doctrine agrees not with mans reason , though it be the will of God : for men will say ; If all things come to passe necessarily , then it takes away mans free will : for necessitie and free will can not stand together . Answer . They may . Indeed constraint and mans will can not stand : but mans will and vnchangeable necessitie may stand both together . As I shew thus . In God there is absolute free will , yet he doth many things of necessitie : as he willeth that which is good necessarily ; for he can not possibly will that which is euill , but willes that which is good most freely . So Christ he died necessarily : he could not but die ; for he died in regard of Gods counsell : and yet he died most willingly , and gaue himselfe most freely to die when he suffered death : ergo these two , mans free will and vnchangeable necessitie , though not constraint , may stand together . Men will obiect againe , If things come to passe by necessitie , then it is in vaine to vse anie meanes , as to heare the word , receiue the sacraments : for Gods will must come to passe , do we what we will do . Answer . These men must consider , that as God hath appointed what things must come to passe , so he hath appointed the meanes how they must come to passe . Then seeing the Lord hath appointed as well the meanes as the ende , we should by this necessitie rather be induced to vse the meanes , then not to vse them . To make this more plaine : we must know , there is a double necessitie ; one is absolute , another is but in part . I call that absolute necessitie , which can not be otherwise possibly . As that God liues , it cannot be otherwise ; he is omnipotent , he cannot but be so . There is a necessitie which is not absolute but in part : as when anie thing done is necessarie , because it depends on necessarie causes . As fire to burne , this is not absolutely necessarie , but in part , because it depends on that order which God set in things in the creation . It is not absolute : for if God should change that order in the creation , then it may be fire should ceasse to burne , as it did in the three children in the ouen . Now in this place where he saith ; These things must be done , it is not to be meant of absolute necessitie , but of that which is but in part : for they must come to passe necessarily , onely in regard of Gods decree . In them selues they be contingent , necessary by the vnchangeable decree of God. In regard of which decree of God , all things which come to passe be necessarie : yet can it not be inferred ; therefore man hath no free will. For this necessitie taketh it not away , neither the second causes , but rather disposeth them , and inclines mans free will. Secondly , the matter is described by the time , shortly , or quickly . But how can this be true , seeing things spoken of in this booke came not to passe a thousād years after , which is a lōg time ? Ans. They may be said to come to passe shortly , though a thousand yeares after , in two respects . First of God , to whom a thousand years is but as one day . Secondly , in regard of men : for though a thousand years seeme a long time to men ere it be expired , yet when it is once past , it seemes but a short time . Which must shortly come . He sets downe these wordes for two causes . First to terrifie all carnall and carelesse men ; for it foretelleth iudgements and destructions to those which liue in their sinnes , which be enemies to the Church of God ; and so it strikes a terror into their hearts , seeing their destruction comes shortly . And no doubt , if anie carnall man could lay this to his heart , that iudgement must come quickly , it would rowze him , if he belonged to Christ , or else would terrifie his soule . We here liue still in our sinnes ; though we heare the word daily we neuer repent of our sinnes . But if we which be so carelesse , wold consider , that destruction and iudgement must come shortly to those which be carelesse , it would stirre vs vp to repentance if we had anie grace . Let these carelesse men , let these consider , that the hand of God may be on them quickly , take hold on them ere they be aware . Let the young man not runne on in his sins , lest the Lord come ere he be prepared and prouided . For the Lord will come quickly , his iudgements they make hast and are not farre off , they delay not . Secondly , the holy Ghost setteth downe this circumstance of time , to arme the seruants of Christ , the true members of the Church , against all persecutions , afflictions & calamities which might befall them . For the children of God being afflicted and crossed , they might be impatient and discouraged : but lest they should be so , the Lord here telleth them , that his coming shall be shortly , they shall not alwayes beare the heauie burthen of afflictions on their shoulders , but for a while , a short time , and then the Lord will come and ease them , deliuer them , and comfort their troubled minds , lest they should be swallowed vp with griefe . It followeth : Which he sent . That is , which reuelation he sent and shewed by his Angell . These words are set downe for two causes . First to shew , that S. Iohn he opened and published this booke not rashly , but by calling and warrant from God. This teacheth vs what must be our dutie in all our actions , whatsoeuer we take in hand we must looke we haue our calling and warrant . This was the Apostles practise , as here S. Iohns ; he opened not this reuelation before he had speciall warrant . So must we looke for our warrant in the word , and till we haue it we must not enterprise anie thing . If this dutie were practised , there would be more conscience in the seruice and worship of God , more care and conscience in our dealings with men then there is . Secondly , he setteth downe these words , to get more reuerence and greater authoritie to this booke , that it might more be accepted of : and therefore he saith it was sent by an Angell to the Church . And this is a verie good reason to get credite to it and reuerence . For if an earthly Prince should write his letter to his subiect , and withall send it by one of his gard , no doubt the subiect would receiue it most reuerently . The Scriptures they be the epistle of God , sent to his Church , not by anie but by his Angell : then this should procure a thousand times more reuerence , seeing God sends his letter to his Apostle S. Iohn , and so to the Church by the hand of an Angell . Now followeth the fifth argument of the description of this reuelation , which is , the instruments of this reuelation , whereby it is conueyed from God to the Church : and these be two . First an Angell , Secondly , Iohn the Apostle or Euangelist . The first instrument is an Angell , by whom he sent this Reuelation , to conuey it to his Church . And so the Lord hath vsed their ministerie in other places of the scriptures . So when the Law was giuen , it was by the hand of an Angel. Daniel had many of his dreames expounded by an Angell . And the seuen visions in this booke of the Reuelation were shewed to Iohn by an Angell . Yet we must take heede we gather not hence , that we may worship them , or pray to them , because they be present about vs and see our wants : but before we pray to them , we must haue a commandement from God , and a speciall promise , that they can and will heare and helpe vs , else we must not pray to them . The second instrument is Iohn the Apostle and Euangelist , which penned one of the Gospels , that Disciple whom Iesus loued , sonne to Zebedeus , kinsman to Christ. Now to procure credit and more reuerence to his reuelatiō , he describeth himselfe by two arguments . First , calling himselfe his seruant Iohn . Secondly , by an effect , Which bare record , &c. First he cals him selfe the seruant of Christ , not the Disciple of Christ , not Christ his cosin or kinsman , which he might haue done , but he cals himself the seruant of Christ. For he had learned that which Christ speaks Mat. 12. 50. He which doth the will of my Father , he is my mother , sister and brother : not he which is kinsmā or cosin , but in this , to do his fathers wil , stands the note of his kinsman . And in this , to be the seruant of Christ , stands the dignitie of a Christian. Had not the blessed Virgin Christs mother bene a seruant of Christ , she had neuer bin saued by Christ. Then by this we see , it is nothing to helpe a man to saluation to be borne of great kinred , to come of Princes & noble bloud , but to be the seruants of Christ , to do the will of Christ , this is to be allyed and cosin to Christ. And if we will be the seruants of Christ , we must become new creatures , we must leaue off our old seruice , and as S. Paule saith , he knewe not Christ in the flesh , but serued him in the spirit . And we must not content our selues to be his seruants in the generall calling of a Christian , but in our particular callings . For S. Iohn was his seruant not onely in beleeuing in him , and obeying him generally ; but in beleeuing and obeying him in the particular calling of an Apostle . So Paule , he was the seruant of Christ , not only generally , but in the speciall calling of the Gospell , in preaching the same . This example of his and the Apostles must be our direction , we must not content our selues with the generall calling of Christians , but serue Christ in our particular callings . It is not inough to professe Christ in publike assemblies , to heare the word , receiue the Sacraments , but in our particular callings we must serue him at home : as the magistrate , not onely in his generall calling of Christianitie , but in his particular calling , as he is a magistrate : the Minister as he is a Minister : the maister of a familie as he is a maister : and so all men in their particular callings must obey Christ. And if the maister of a familie come to the assembly , heare the word , receiue the Sacraments , yet in his familie faile , and performe not the duties of a maister , he is but an hypocrite , he is no true Christian , though men accept so of him ; because he must be obedient to Christ both in generall and particular calling . Now followeth the second argument by which Iohn is described , namely the effect , that he bare record of the word of God. Which Iohn bare this record , partly by preaching , partly by penning the Gospell of Christ. And because the word of God hath two parts , the Law and the Gospell , he shewes in the next words , that he meanes especially the Gospell of Christ , adding , Of things done and sayd by Christ. And lest any man should call his testimonie into question , he saith he testifies that whereof he was an eye witnesse : he saw it , and therefore could not be deceiued , and therefore his testimonie was true . The end why he alleageth these words , is to shew that he is a faithfull pen-man of this booke , that so it might haue more reuerence : for he which was faithfull in penning the Gospell of Christ , the same also is faithfull in penning this Prophecie of the Church . By these words we may gather , that to testifie the doctrine of the Prophets and Apostles to be the truth of God , is a true note of a true Prophet . And by these we may distinguish betweene a true Prophet and a false ; if they bring the doctrine of the Apostles and the Prophets it is true , Deut. 13. If they worke wonders , and their doctrine be to draw men from the true God , they are false Prophets and must be put to death . And our Sauiour Christ being asked of his authoritie , he alledges Luk. 10. 1. Iohns testimonie , and confirmeth Iohns testimonie to be true , asking them this question , The baptisme of Iohn , was it from heauen or of men ? shewing that Iohn was a true Prophet , seeing his Baptisme , that is , his doctrine was from heauen . Hereby we see , the difference of a true Prophet and false alledged by the Papists , is no true difference : for they say , If one can worke miracles , he is a true Prophet : whereas Deut. 13. false Prophets may do that . But the true marke of a true Prophet is the doctrine deliuered by the Prophets and Apostles : and he which brings this , though he can not worke a miracle , is a true Prophet . Now followeth the sixth argument , by which this reuelation is described : which is , in the manner of propounding and deliuering of it to the Church . And this maner and forme of deliuerie of it stands in foure degrees . First , God the Father giueth it to Christ the Mediator . Secondly , Christ the Mediatour and head of the Church , giueth it to an Angell . Thirdly , the Angell conueyes it to Iohn the Apostle . Fourthly , Iohn directed and assisted by the holie Ghost , deliuereth it to the Churches . Now as this particular booke was , so no doubt all the whole Scriptures were conueyed to the Church . Now in that the Lord hath so conueyed his Scriptures to man , we see his perpetuall care and loue of man , and of the members of his Church . Also we see the great excellencie and dignitie , as also the perfection of these bookes , seeing they were deliuered to man by God , and by him he deliuers his will to his Church . This shewes the blasphemie and sin of the Church of Rome , who call the written word of God , a dead letter , a dumbe iudge : they hold , that generall Councels be equall to the word ; that the vniuersall consent of the Church is aboue the Scriptures , it giues life and sense to them , which otherwise they say of themselues be but an inkie and dumbe word . But we see they be farre aboue all these : for they be most absolute and perfect , and also most excellent , seeing they being giuen of God the Father to Christ the mediator and head of the Church , and by him conueyed to an Angell , who deliuers them to Iohn , and he published them to the Church : these degrees of the deliuerie of thē shew they be most excellent and perfect . Blessed are they which heare , &c. Here is the seuenth and last argument of this description of the Reuelation : which is , by the fruite , effect , and the profite which comes of it , being heard or read : and ioyned with marking and attention , it brings happinesse . Blessed . That is , blessednesse which stands in the fellowship of God , and life euerlasting belongs to them , which heare and reade this booke , and marke it , keepe it in memorie , remember the things contained in it , being a prophecie of the estate of the Church , partly present , partly to come . Blessed is he which reades . Here the holy Ghost setteth downe the proper end of the Scriptures , & of this booke particularly . For the ende of this booke , and so of all other bookes of the Scriptures , is to bring men to happinesse , and felicitie , and life euerlasting . Ioh. 20. last : the Scriptures be to make vs beleeue in Christ , that so beleeuing we might haue eternall life . 1. Ioh. 1. ● . He declared to them the word of Christ , that by it they might haue fellowship with God the Father , Sonne and holy Ghost , which fellowship is true happinesse it selfe , Ioh. 5. 39. Search the scriptures , for in them you thinke to haue eternall life . And in this they differ from all other books and writings of men . For mens writings , being penned either by the light of nature , and so be thence erronious , and misse of the end of happinesse and euerlasting life : or else they be penned by them which haue light by by the word ; and so as they agree with the word , they be grounded on the word , and haue all their truth from it . Seeing the end of this booke , as of the other bookes of scripture , is to bring men to happinesse , we see the opinion and practise of the Church of Rome is damnable , who barre the people of God from reading and hearing the Scriptures in their vulgar tongue : for in barring them of the meanes , they barre them of their saluation the end of them ; whereas S. Iohn would by these wordes , Blessed , &c. drawe men and allure them to to reade and delight in the Scriptures . Seeing the end of this booke and the rest , is to bring men to happinesse , we are here admonished , all of vs to reade and meditate in them , and search them , as Ioh. 5. 39. euen as we would search for gold , or some precious thing which we would faine finde , ( so the word imports . ) And he addeth the reason : For in them you thinke to haue eternall life . But some will say : I cannot reade , I was neuer brought vp in learning . S. Iohn cuts off this excuse in the next words : Blessed is he which reades or heares the words of this prophecie . So that if he cannot reade , yet if he heare and keepe it , he is blessed . Then those which can not reade them , they must procure others to reade , they must hearken and heare diligently . We must learne to carrie in minde the distinction betweene the bookes of God and writings of men . Gods word brings a man which keepes it to happinesse : but man 's of them selues can not , vnlesse they haue light from the word of God. And if this distinction were imprinted in our harts , we should not be so delighted either to heare or speake the words of God mixed with the words of sinfull men . First , among the Iewes it was not lawfull to mingle cloth of diuerse kinds : then much lesse will the Lord suffer his word to be mingled with the sayings of erronious and sinfull men , be they neuer so learned or ancient . Secondly , here followeth the right manner and way of hearing and reading the Scriptures , which stands in two things . First , we must set downe a certaine end why we reade the Scriptures , which is , that we may attaine to happinesse , fellowship with God , and life euerlasting . And when this takes place : that we set downe this end , that we reade and heare them with care and conscience to practise them . Secondly , we must keepe thē , remember the things we reade or heare . And this second point is principall , to heare and to reade so , as we keepe those things we heare or reade : and so as we make obseruation of that we heare ; so the words import . Here we see the cause , why we heare and reade the word dayly , yet no profite comes thereby : the cause is , because we be onely hearers , we keepe it not to make vse of it in our liues . That we may keepe the word which we heare or reade , it is so commended to vs in many places . Luke 2. 19. Mary is said to keepe and to ponder all these things in her heart . Psal. 119. 8. Dauid he hid the statutes of the Lord in his heart . Luke 11. Blessed are they which heare the word and keepe it . Iames 1. 21. We must keepe the word , which is grafted in vs : where it is compared to a ciens or graffe , which is set into a stocke : so the word is ingrafted into our hearts , and there it must abide and bring forth fruite . That we may keepe this word , we must first learne the elements of Religion in the Catechisme : both old and young must learne them , for that is the beginning of all knowledge : and though a man reade and heare the word , and yet learne not the grounds , he cannot keepe it . So that we see the cause why many ( especially aged folke ) heare the word from yeare to yeare , and neuer profit , but are as ignorant as euer they were , they be alwayes learning , yet neuer learne any thing : the reason is , because they will not abase themselues to learne those principles of Religion , those first seeds , without which they cannot profit by and keepe the word . That we may keepe those things we heare or reade , we must con our part before we come , we must addresse our selues , we must not rush on Gods ordinance without preparation . In the old Testament when the people offered sacrifice , they must sanctifie themselues : so we in receiuing of the Lords supper , we prepare our selues reuerently . Now that we do in the Lords supper , we must do in hearing the word , seeing there is no difference , but that that Supper is onely a visible word , the word preached is an audible word . When the people receiued the law , the Lord cōmaunded them to sanctifie themselues three daies before . So then when we come to heare the word , which is the law expounded , we must sanctifie our selues , prepare our hearts to heare it . This preparation stands in these things : 1. we must put out of our hearts all by-thoughts , all cares and thoughts of worldly affaires , and we must set our hearts to seeke the Lord , Ezra 7. to looke in the law , that we may know the will of God reuealed in his word ; withall we must make our carnest prayers to God , that he would open our eyes , that we may see his will , soften our hearts , and make our eares attentiue as Lidiaes were , and also giue vs grace to embrace his word , and keepe it . When we are about to heare or reade the word , we must haue humble hearts , else we cannot keepe the word , nor beleeue the promises in the same . The Lord he reueales his secrets to the humble in spirit , that is , which be humbled for their sinnes , troubled and touched with their owne infirmities , which haue contite , broken and bruised hearts ; but in the proud heart , there is no keeping of the word , there is no hole in it for the word to lie in , but it is wholly possessed and puffed vp with selfe-loue and pride . The heart must be an honest heart : we must not onely haue our hearts touched with the remembrance of our sinnes , but they must be honest hearts , good hearts , such as are not purposed to liue in sinne , or any one sinne , be it neuer so litle , but wholy purposed to serue the Lord : we must not come with vnchast or wicked hearts , with minds to leaue all sinne , but yet to liue in some one sinne . We must haue a beleeuing heart . Heb. 4. 2. The old Iewes heard the word , but it profited them not , because they mingled it not with faith in their hearts : where he compares them to a vessel , in which there must be both the word and faith , and these must be mingled together ; it must be tempered by faith , & then it will be a word of power , of life and saluation : and this is the onely meanes to remember the word , and to beleeue truly the iudgements denounced against sinne and sinners , and promises pronounced for the true beleeuers . But incredulitie , is when we except the curses against sin as not pertaining to vs , and cannot apply the promises of the Gospell . This is the proper cause of all ignorance and obliuion ; so that we must labour aboue all things for this true faith , to beleeue the word , and then we shall well and easily remember it . We must haue hearing hearts : besides these eares of the body , we must haue new eares pearced . We must haue our eares opened , to become listeners and pliable to the word , that when the Lord cals vs to do his wil ; we may answer with Dauid : I am ready to do thy will , O God. Further , after we haue read or heard the word , we must practise that we heare , in performing true repentance ▪ and laboring faithfully in our vocation : for as we see men of trades become cunning by the continuall practise of their trades : so if we practise true obedience in repentance and our vocation , we shal be skilfull in the word . It followeth . Which are written in the booke of this prophesie . The child of God must keepe and remember the whole word of God , yet it is his speciall duty to keepe these prophesies which are to come . So the Angell bids Daniel seale vp the booke of the Prophesie till the time come , that is , remember and keepe it diligently . So Mathew 24. 15. When they shall see the abhomination of desolation , speaking of things to come , he would haue them to marke and remember what he saith , Mat. 24. 25. Behold , I haue told you before : where he shewes , that when any great things are to befall the Church , then we must in these be most carefull to remember them . For the time is at hand . Here is a reason of the former words , Blessed is he which readeth , &c. Seeing the time of the accomplishing of this Prophesie is at hand , and must shortly be fulfilled , therefore those be blessed which reade and keepe this prophesie ; and it is an answer to a secret obiection . For they might haue said , We need not reade this Prophesie , seeing it shal not be fulfilled in our dayes ; but he addeth , The time is at hand , and so taketh that obiection away . Now seeing these words were in the first verse , and here repeated againe , he would teach vs that they containe some waighty matter for vs to be considered , and to be earnestly thought of . Now S. Iohn addes these words for two causes : first , because the Church , though it cannot be ouertaken with deadly sleepe , yet it may slumber , and be cast into some beginnings of sleepe : as the fiue wise virgins , though they slept not so carelesly as the other , yet they all slept , not a deadly sleepe , but a slumber : for in the Church there may be some remnants of security . Cant. 5. 2. The Church sleepes , but so as she alwayes listens as awaken , being in a light slumber . Now least the Church should be carelesse , sleeping and drowsie , the holy Ghost addes these words , The time of the last iudgement is at hand . Secondly , he addes these words to confirme the Church , and all the true members of Christ against afflictions : seeing by these words he foretels them , that they be to last but a short time ; the time of iudgement is at hand , the affliction cannot long endure . Then this should comfort those which suffer for Christ his sake . In this that Christ foretels the Church , that now in the last age the time is at hand ; we must be assured that whatsoeuer befalleth the mēbers of Christ , shal shortly befal them ; temtations , afflictions , the crosse and calamity shall presently befall vs , the time of iudgement is at hand , it will presently befall vs. And if we had this confidence , that the last iudgement is at hand , it would make vs do all in good conscience , stay vs frō many sins : and the want of this is the cause of much mischiefe : for so the bad seruant thinking his maister would defer his comming , he smites and beates his fellow seruants . And the old world liued in sinne , and would not beleeue the flood should come , though they were foretold of it , till they were all swept away by water . We then should lay this to our harts : euer think the Lord is at the doore , he is presently to come to iudgement . And we ought the rather to thinke of this ; for we haue had ease , peace , and the Gospell flourishing this ; 8 yeares with all temporall blessings . Now the state of the Church , is now peace and now trouble and persecution . Now then , seeing these crosses which must fall on the Church , they be to be done presently , we cannot but looke for affliction and persecution after so long peace and preaching . Iohn to the seuen Churches in Asia , grace and peace , &c. In this fourth verse is the second part of this Chapter , which is the inscription of this booke ; wherein is first the party which writes it and dedicates it : secondly , the parties to whō it is dedicated : first , the party which dedicates it , is Iohn : secondly , the parties to whom , the seuen Churches in Asia . In the inscription are two parts , first , a dedication , secondly , a salutation , contained from the fourth till the ninth verse . In the dedication , there be first the party which dedicates it , secondly , the parties to whom it is dedicated . The party which dedicates it is Iohn , who here againe in this fourth verse repeates his name , yet so as he repeates no more but his bare name without any titles of commendation : he repeats it againe , to shew and certifie euery Reader of this booke , that he was without all doubt the true pen-man of the holy Ghost in writing this Reuelation . But though he repeate his name , yet he doth not adde any titles of honour , as he did in the first verse many titles of praise and commendation . This he doth to giue vs a true patterne of modesty and humility , which is , neuer to speake in our own causes to our owne praises , but onely in cases of necessity , when Gods glory may be aduanced , and the credit of our particular callings maintained . This Paul practised , who often humbles himselfe , and cals himselfe the least of all the Apostles , yea the chiefe of all sinners : yet when the credit of his Apostleship came into question , then he sets out himselfe , shewing he was a true Apostle , and aboue those which did falsly call themselues so . 2. Cor. 11. So may we , when the glory of God , or the credit of our particular callings be in question , set out our selues with titles of commendation . The persons to whom he wrote , were the seuen Churches in Asia : concerning them , note two things , first , he cals them Churches , secondly , in Asia . Why writes he to the Churches rather then to the Church , seeing there is but one true Church ? Ans. The Church may be considered , first , as it is the whole company of the elect , and so it is but one : secondly , as it is parted and diuersly sundred into parts ; as in one country there is one Church , or one part of the Church is in one city or towne , another part in some other And there may be many Churches , seeing euery congregation professing the Gospell of Christ , is a Church , being a member of the true Catholicke Church : as the sea is but one , yet there be many parts of the sea , which lying against other countries , are called by their names , as the English , French , Spanish , Italian sea . So the particular Churches in particular countries , townes and cities , be Churches , though not the Catholicke Church , but members of it . Note first , the matter of this book concernes the Church , seeing it is a propheticall history concerning the estate of the Church , from the time of Iohn to the end : and therefore it is meet it should be dedicated to the Church . Secondly , it is dedicated to the Church , seeing the true members of the Catholicke Church be the pillars and ground of truth : not that their authority is aboue the word , but because they preserue the scriptures as a treasury from age to age . And they be pillars and grounds of truth , because they giue testimony to the truth of Gods word . 3. Because they publish the truth of Gods word , in and by the ordinary ministery of the word ; and so the church being the pillar and ground of truth , it is fit this booke should be dedicated to it . Secondly , he writes it not to all Churches , but makes choise of these seuen Churches in Asia : first , because they were then most famous , as the Chapters following , and histories of the Church do shew . Secondly , he sayes not , to the Churches of Ierusalem and of the Iewes , but of Asia , to shew them that which was long before foretold was now fulfilled ; namely , that the Gentiles according as the Prophets foretold , should be called : which now was verified , seeing the Gentiles dwelt in Asia . Seeing Iohn wrote and dedicated this booke to the Churches in Asia many yeares after Christ , & not to the Church of Rome : then we see that the Papists are deceiued , who would haue their Church the mother Church , and all other Churches must rely on theirs : but if that Church of Rome had bene the mother , and most famous , no doubt Iohn would haue dedicated it to her . But he doth dedicate it to the Churches in Asia , shewing they were then more famous then Rome . 2 Now followes the salutation , Grace and peace &c. Salutation is of two forts , ciuill or religious : ciuil , as that which men vse ordinarily with one another : 2. religious , which is more peculiar and proper to the Church : and so it is here a religious salutation . And seeing the Apostles vse it commonly in all their Epistles , may be called an Apostolicall salutation . They vsed this in all their Epistles , Grace and peace , &c. which they did , because their ministery was of grace and peace , and they made their salutation answerable to their ministery : for their Apostleship stood in these two , to preach the word , and to pray for the people , that they might haue grace & peace . And the apostles vse this phrase in manner of blessing , for when their ministery stood in two actions , in preaching and praying for the people , vnder the second action of praying , was contained this , to blesse the people : and so did the high Priests and Leuites : as also Christ he vsed this : so Ministers to shew their duty more fully , after they preach the word , they blesse the people . Grace be with you . Most excellent words : and containe in them the summe and substance of the whole Gospell . Grace signifies two things , first , Gods fauour and good will , secondly , his graces . Here it signifies his fauour , because in this salutation grace is opposed to peace , which is a grace of God , so that it cannot be meant of a grace of God : then by it is meant his good will and fauour , whereby he accepts of vs for Christ his sake . S. Iohn begins with Grace first , and not with Peace , because grace is the ground of peace , and all blessings & graces of God. We must first be in Gods fauour , then we must looke to haue prosperitie and graces from God. Grace is the ground of all blessings , as of our election , vocation , redemption , iustification , sanctification , of faith , repentance , and perseuerance in faith and repentance : nay it is all in all in the matter of our saluation . For this cause he begins with it . And peace . Peace is taken first for welfare and good successe in things of this world , by Gods blessing . Exod. 18. 7. Moses askes Iethro his father in law of his peace , that is , of his welfare ; and so it is partly taken in this place . Secondly , it is taken for that vnity and blessed concord we shall haue in the kingdome of God , and so it is especially taken here . And being thus taken , it hath sixe parts ; first , when we haue peace with God , which is , when we stand in the fauour of God , reconciled to him in Christ Iesus . Secondly , when we haue peace with Gods Angels , in that they guard vs and cary vs as a nurse doth her child in her armes , that we hurt not our feete at any stone : and when they reioyce at our good estate . Psal. 91. 11. The third is peace with a mans selfe , when his conscience will not accuse him , but excuse and cleare him ; as when our conscience is washed in the blood of Christ , Phil. 4. 7. this peace passeth all vnderstanding . The fourth is peace with the church . So Act. 4. 32. those which beleeued , were all of one mind and heart , had peace with each other . So Esa. 11. 6. The wild beast and the Lion , the Lamb and the Cockatrise and the yong child shall lie together . Fiftly , this peace & fauor of God , is with the enemies of God , so far as it is for the good of the Church , and the glory of God. So Ioseph had peace in Pharaohs house . So Daniel had peace with the Kings Eunuches : for though he was free when the children were cast into the ouen , yet he did not reuolt ; but being fauoured , they saued him . The sixt is peace with all Gods creatures , beasts , birds , all creatures in heauen and earth . Ose. 2. 18. The Lord will make a couenant betweene vs and all his creatures . Psal. 91. 13. The child of God he shall tread vpon the lion and serpent , and they shall not hurt him : for when a man is in Gods fauour , what creature dares to hurt him ? nay al the creatures are ready and willing to serue him . Grace and peace . As though he had said , first you must be in the fauour of God , you must haue vnity and reconciliation with and in Christ , and then this peace , welfare , prosperity in all good things as farre as is necessary , yea then concord and vnity with God and all his creatures will follow . Whereas the Apostle wishes them grace in the first place , he would teach vs that this Gods fauour is to be sought for aboue all things , yea in the first place . Psal. 4. 6. Many say , Who will shew vs any good ? But Dauid he seekes this grace and fauour of God , Lord lift vp the light of thy countenance vpon me : let me be in thy fauour . And often he sayes , the Lord he is his portion , inheritance , and his lot : shewing , to be in the loue and fauor of God , is to be preferred before all things in the world . So must we seeke first to be in Gods fauour , make that our chiefest care , seeke it aboue all things : but we litle practise this , because we bring from our cradles naturall presumption , which perswades vs that we be in the fauour of God , that we haue his loue to vs. But we must cast off this naturall presumption , and take a new course ; and the first step to come to grace , is to see that we want grace : we must see that we be lost sheepe : prodigall children in our selues , the very fire-brands of hell : and this , to see our owne want of grace , is the first step to grace . The second step , is to desire it when we see that we want it , to hunger and long for it . Thirdly , to lay hold on it , to apprehend this fauour and grace by true and liuely faith , to apply the promises of saluation by faith in Christ Iesus : and this is the last steppe to get this grace . Secondly , in that he sets downe , first grace , secondly peace , here is the true order of seeking for things and blessings in this life . First , for grace and Gods fauour : secondly , for peace and welfare : not first peace and welfare , but first for grace . So Christ bids vs , first to seeke the kingdome of God , and the rigteousnes thereof , and then when we are in Gods kingdome of grace , all things needfull shall be ministred to vs. This discouers the bad practise of most men , who begin at a wrong end : first , with peace in their callings , to get honour , riches , pleasure or preferment , neuer seeking first for grace and Gods fauour : but if we would haue peace , we must first haue grace . But men , if God blesse them in riches , health and wealth , they say , Oh , God loues me : but alas , we deceiue our selues ; for we may haue peace , yet want grace : we may haue this welfare , health , wealth , libertie , and yet want grace : nay , the peace of the wicked is no blessing , but a curse . And though the Lord giue a man health , wealth , libertie , which be but common blessings , he may be out of his grace and fauour : seeing the Lord bestowes these common blessings on those which be his enemies . Psal. 73. 12. But though the wicked haue all these common blessings , they be accursed . And though a man had grace , the fauour and true loue of God , and had no other health , wealth nor libertie , yet he were most happy and blessed . Frō him which is , was , &c. Here he sets down the cause efficient and the author of these two , Grace and Peace : the Author is God , distinguished into three persons , the Father , Sonne , and holy Ghost : the Father in these words , which is , was , and is to come : the holy Ghost is noted in these words , And from the seuen spirits , which are before his throne : thirdly , the Sonne in the fift verse . S. Iohn in the first place describes the Father by his true nature , in these words , Which is , was , and is to come ; in which he alludes to that , Exo. 3. 14. 15. where Moses demaunds of God , if the people should aske who sent him , what he should answer : the Lord tels him , say , I am , Ehjeh , Iehouah , hath sent me : where are two names to one end , namely , to expresse the nature of God. Now S. Iohn he expounds them here , where he saith , He which is , which was , and is to come . Further , these two names , Ehjeh , Iehouah , be two such names as cannot be translated fully in our English tongue , but are more significant in their originall Hebrue tongue : for they import thus much ; Grace and peace be from him which is in himselfe , and from himselfe , a most perfect and absolute substance , which was , and which is to come ; a most absolute perfect simple substance and essence ; so that he is a nature most simple , pure , and subsisting in and by himselfe , 1. Cor. 8. 4. An idoll is not so , it is nothing in and of it selfe , but onely in mans braine : it hath no subsisting and being of it selfe by nature , but by mans art : and thus the Lord differs from all false gods , seeing he hath his being in and from himselfe , not of or by any other thing . None other hath this propertie but God. By this we see the nature of all creatures , which is , that though they haue their subsisting and being ( as mans body and soule ) yet it is not from themselues , but from God : not taken out of his essence , for then they should be God. And the Lord hath no parts as we haue , but he makes all things out of himselfe of nothing . Seeing then we haue all we haue of God , our bodies , soules and all we inioy , we must in lieu of recompence , in thankfulnesse and obedience , giue our selues , soules and bodies to his seruice , to do his will and pleasure . The Lord is most absolute and eternall euery way , without beginning or ending . Angels and the soules of men , they be eternall , but not as absolutely : though they be eternall in that they shall neuer die , yet had they a beginning . Secondly , they are eternall , not absolutely , but by participation , for God made them eternall : but the Lord is most absolutely euery way eternall . From him which is to come . That is , to iudgement , to iudge all his creatures , especially men and Angels . That God , which is , was , which hath his being of , in , and from himself , he shall come to iudgement . This must we remember and thinke of , that he which is God of himselfe and by himselfe , which giues vs life and being , he shall iudge vs : and this will be a meanes to make vs do our dutie in conscience . But many men flatter themselues , saying ; God will not come in my time to iudgement : but though the Lord come not to generall iudgement in this life , yet he will come in particular iudgement by death in this life . Thirdly , if we would alwayes remember this , it would bridle out liues , and make vs keepe a good conscience before God and all men . Act. 16. 24. And from the seuen spirits which are before his throne . These words commonly are expounded of the Angels of God , which stand and minister vnto him : but it cannot be meant of them , for two causes . First , those which are here called seuen spirits , from these grace and peace come , but it cannot come from the holy Angels , which attend to minister before the Lord. Secondly , in this verse , which is a benediction or a salutation of Iohn to the Church , the seuen spirits are set before Iesus Christ the second person of the Trinitie , which cannot be true of the Angels , who in no respect can be placed before Christ : therfore it cannot be vnderstood of the holy Angels . But for my part I vnderstand it thus , And from the seuen spirits , &c. that is , from the holy Ghost . This exposition is most agreeable to all the circumstances of the text , and the holy Ghost is called the seuen spirits : first , because , though he be one in substance , yet he is seuen , that is , many in gifts and operations : and for this cause the spirit of God cals himselfe the seuen spirits . Secondly , he cals him so , because he sets downe the Father , Sonne , and holy Ghost , as he saw them in vision . Now S. Iohn saw the holy Ghost in forme of seuen lights in a vision , Reu. 4. 5. Which are before the throne . This he speakes by comparison taken from earthly kings , which fitting in their thrones , do there shew their might and maiestie most . So S. Iohn he saw God the Father sitting in a throne by vision , and Christ at his right hand , and before the throne the holy Ghost . Hence it followes , not that he is inferiour to the Father , and to the Sonne : but by this comparison and kind of speech , S. Iohn sets out the office of the holy Ghost , which is , to be sent by the Father and Sonne to the Church , to enlighten the members thereof , and to sanctifie them . Seeing that he ascribes grace and peace from God the father , and also from the seuen spirits , that is , the holy Ghost : hence we note , the holy Ghost is very God ; for from whom grace and peace proceeds , he is perfect and very God. We learne , that we may direct our prayers to the holy Ghost , for to whom grace and peace is ascribed , to him we may direct our prayers , seeing he can giue grace . &c. but they be ascribed to him , and he can giue them , ergo we may pray to him for them . There be some which doubt whether we may pray to the holy Ghost : but they may aswell doubt whether he be God or not : but they say we haue no example . Ans. It is false : for here we haue an example ; for though this grace and peace , &c. be a blessing , yet in substance it is a prayer as though he had said , O Father , Sonne and holy Ghost , let thy grace and peace be vpon the Church . Which are before the throne of the Father . Hence we note , the holy Ghost is a substance , and a person subsisting , not a quality , as some Heretikes hold , confessing the Godhead of the Father , of the Sonne , and denying the Godhead of the holy Ghost . But here we see , for the holy Ghost , he is a substance and person subsisting , standing before the throne of the Father , not a gift or grace proceeding from God , but a person distinguished from the Father and the Sonne : the Father he sits on the throne , the Sonne is on his right hand , the holy Ghost distinguished from them both , stands before the throne . And from Iesus Christ. That is , grace and peace from Iesus Christ. Where Christ Iesus is ioyned to the Father and the holy Ghost , in bestowing grace and peace on his Church . Ob. Why is Christ , the second person of the Trinitie , placed after the holy Ghost the third Person ? Answ. For two causes . First , Christ is considered two wayes : first , as he is the Sonne of the Father : secondly , as he is the Mediator of the Church . Now as he is the Sonne of the Father , he is the second Person in Trinitie , and so before the holy Ghost in order . Secondly , as he is Mediator ; and so he is after them both , the Father and the holy Ghost : Esa. 61. 1. The Spirit of the Lord is vpon me , hath sent me to preach . Where Christ is sent by the holy Ghost to preach , as he is Mediator , and so as he is sent , in that respect he is after the holy Ghost . Secondly , he is placed after the holy Ghost , because the maner of them which pen the Scriptures , is to set them in the last place of whom they meane to speake last . So Mat. 1. he setting downe the genealogie of Christ from Abraham , though in all those there was none more excellent then Christ ; yet he is in the last place because of order : the Euangelist meaning to speak and treat of him , he sets him in the last place , purposing still to continue his historie of the life and death of Christ. So here S. Iohn he placed Christ in the last place , because he purposed to continue his historie in speaking of the death and passion of Christ , and other things which concerne him . Now what saith he of Christ ? From this fift till the ninth verse he describes Christ , first , by his offices : secondly , by the execution of his offices . His offices are three : first , he is set out by his propheticall office in these words : which is that faithfull witnesse : secondly , by his priestly office : the first begotten of the dead : thirdly , by his kingly office : and that Prince of the kings of the earth . First , his propheticall office . First , he is a witnesse . Secondly , a faithfull witnesse . Thirdly , that faithfull witnesse . First , he is a witnesse , Esa. 55. 4. I gaue him to be a witnesse to the nations . In that he is called a witnesse , there are signified many duties of his propheticall office : as first , to reueale the will of his Father : secondly , to certifie the Church of the certaintie of the same : and in these two stand his whole office propheticall . First , to reueale his Fathers will to the Church is his office : for there is none which knowes his Fathers will , but he which came from the bosome of the Father , and he hath declared it . Ioh. 1. 18. And he hath not onely declared his Fathers will since he came in the flesh : but from the beginning he reuealed the will and word of God. When the Lord rained fire on Sodome Gen. 19. 24. there Iehouah the Father rained downe , by Iehouah the Sonne . So when the couenant was made to our first parents , it was made in Christ the promised seed . It was renewed to Abraham and the Patriarkes from the Father by the Sonne , as appeared in the bush , where Iehouah appeared : but 1. Cor. 10. there he is called Christ. The Prophets and the Apostles wrote as they were inspired by Christ , they were but his instruments to speake and write that he put into them by the holy Ghost . The matter , and the stile and phrase of the Scripture , all came from Christ. Nay , when any particular man comes to vnderstand the Scriptures , this is by the working of Christ : he opens their eyes . He gaue the disciples vnderstanding as they went to Emaus , to vnderstand the Scriptures . The second duty of Christ , is to certifie men of his Fathers will , and that in conscience of the certainty of his Fathers will. This certification is generall or particular . When he certifieth men , that the word written or spoken by man out of the word , is the word of God , neither nature nor learning can do this , but it is proper to Christs Propheticall office : and for this he saith to his disciples , he will send them the comforter which shall leade them into all truth . Here we must know , first , by what meanes he assureth vs : secondly , the principall cause of this assurance . The meanes , is the word it selfe . The principall cause , is the operation of the holy Ghost . By this , three points are resolued . First , the Papists aske , how a man can come to know , that the Scriptures read and taught be the word of God ? Answ. We must here haue recourse to the word , and to the faithfull witnesse , and desire of him his spirit , and so we shall be able to discerne , and iudge of it : for no naturall man can do it , no naturall man can discerne the things of God : but he which is enlightened by the Spirit of God , he can . Secondly , a man must haue Christ his testimonie of Scripture , which is the Scriptures themselues : for in them he setteth downe this testimonie of the Scriptures . But if Christs testimonie be set downe of the Scriptures , why do not all men know it ? Vnlesse a man haue a natural facultie of seeing , he cannot discerne the Sunne though it shine : so vnlesse a man haue grace from Christ to iudge of the Scriptures , he cannot iudge of thē : but if any haue the spirit of discerning , then if he read and mark the phrase and manner of writing , the stile and authoritie of the Scriptures , he shall see then in euery line a testimonie of them giuen by Christ. How can a man know the true religion , seeing the Turke , Papist , Iew , & Protestant haue their religions , and dye in them ? I answer , for to know which is true of these , we must haue recourse to the faithful witnesse Christ , and what he saith is true religion , that we must hold for true religion . Now Christ he giueth testimonie of them in the Scriptures , and the Scriptures be as a letter sent from heauen to the Church , shewing and testifiing which is true religion : not that of the Iew , Turke , or Papist , but of the Christian. Sundry men hold diuerse opinion in matters of religion , as the Iew , Turke , Papist , & Christian : which is the true opinion ? how is it knowne ? Answ. Still we must haue recourse to the witnesse of truth , the faithful witnesse , and Prophet of the Church : and he is the iudge of these cōtrouersies . Now in the Scriptures if we marke them , we shall see his iudgement , which of these is true . But if there be diuerse opinions of Scriptures , what must be iudge ? In this diuersitie of opinions , yea of the Scriptures thēselues , we must still haue recourse to the Scriptures & if we note the circumstances , the manner of writing : if we conferre Scripture with Scripture , we shall easily find out the true sense and meaning : for the Lord sets out in them his iudgment plainly and fully . The second certificate is particular , belonging to the Propheticall office of Christ : which is , to certifie men in particular , that the promise of the Gospell belongs to them , as to Peter , Iohn , &c. that he is the child of God , and that euerlasting life belongs to any child in particular : and this is done especially by the word , not read , but preached , being ioyned with the working of the Spirit . Rom. 8. We haue the spirit of Christ , which testifies with our spirit we be the sonnes of God. Now if this be the dutie of Christ , to certifie men in particular , that euerlasting life belongs to me , or to any particular man , then their doctrine is damnable who deny this , seeing it is the proper office of the propheticall office of Christ. And in this he differs from al other Prophets and Apostles which be witnesses : for they can witnesse onely outwardly to the eare , but he can speake and testifie to the conscience : neither can any of them certifie any man particularly , though their ministerie tend to that end . Christ is not onely a witnesse , but a faithfull witnesse : first , because he testifies not his owne will , but his which sent him : namely , his Fathers . Secondly , he testifies all his Fathers will , neither adding nor detracting from it . Thirdly , because he teacheth it as he receiued it sincerely , in the same manner in which he receiued it , not altering , changing , or deprauing his Fathers will. That faithfull witnesse . The Lord hath sundrie faithfull witnesses , as the Prophets , Apostles , the Church , nay , the Sunne and Moone , Psal. 89. vers . 37. but Christ alone is that faithfull witnes , whereby he is distinguished from all other witnesses : for he is aboue all other , his witnesse is authenticall , sufficient of it selfe , & needs no confirmation . The witnes of the Apostles and Prophets , be not authenticall and certaine , but as they consent with Christs witnesse . Secondly , he is that witnesse , because he is the Lord of that house whereof he giues witnesse , namely the Church , but the Apostles and Prophets are but seruants . Thirdly , Christ his witnesse is inward , it assures and speakes to the conscience : but the witnes of men , as of the Prophets and Apostles , is outward onely ; it comes to the eares , it neuer binds and assures the conscience : so that for that prerogatiue he is aboue all witnesses , and here called , THAT faithfull witnesse . 1. Whereas Christ the Doctor and Prophet of the Church , is called a faithfull witnesse , we learne , that all Ministers must be faithfull witnesses : for euery Minister of the Gospell when he preacheth out of Gods word , he is in the roome of Christ , speaketh that which Christ should speake , therefore he must be like Christ , a faithfull witnesse . 2. Now that they may be faithful witnesses , they must deliuer the testimony of Christ aboue all other things , and before all testimonies of man , in the office of their ministery . So , it was meate and drinke to Christ to teach his Fathers will. So Abraham his eldest seruant shewed his fidelitie , in that he would not eate or drinke till he had done his maisters message , Gen. 24. 33. So the Ministers must haue care , first to teach the wil of God aboue all things : secondly , they must testifie all the will of God concerning matters of saluatiō . As among men , we count him a faithful witnes which testifies all the truth , and no more but the truth : so they be faithfull Ministers , which testifie the whole will of God in things belonging to saluation , neither adding nor detracting . So Paul cleared himselfe , that he was free from all mens blood , seeing he deliuered the whole will of God , in matters necessary for saluation , and kept nothing backe . 3. He must neither adde nor take away , much lesse in any case depraue the word of God : and this is the true marke of a faithfull witnesse . In the Church of Rome a man may heare things concerning morall vertues handled soundly : but come to faith and repentance , matters of saluation , they take away one part and adde another to the Scriptures : they hold the Creed in word , yet in deede they deny the same , as by their doctrine it will appeare . 4. The true witnesse must deliuer the testimony of Christ , in that manner he receiues it : namely , in a spirituall manner , in a plaine easie manner , in a familiar kind of speech : that the conscience of euery hearer may be moued . When we seeke to obscure the word , we do corrupt the same : and as trades men and huxters , we cannot be content to declare the word in a plaine , easie , familiar speech , but as they set out their wares with sterching , blowing , spicing , &c. so we set a gloze on the word , and make merchandize of it . 2. Cor. 2. 17. This is a common sinne in this age : for we teach the word but in an humane manner . Men speake and preach the word but onely to shew their owne wit , learning , reading and gifts : but he which deliuereth not the word in that maner he ought , and wherein he receiues it , he is a false witnesse . Christ he is a faithfull witnesse , and that faithfull witnesse : then we see the damnable practise of most men now adayes , for they heare the word continually preached , and reade the same : yet the Prophet cryes out , Who hath beleeued our sayings ? None feare the threatnings of the law , none beleeue the promises of the Gospell . What an heauie and horrible thing is this , that we should not beleeue the promises of saluation , nor feare the threats of the law for our sins : seeing it is the doctrine preached and confirmed by the testimonie of Christ Iesus , the true and faithfull witnesse of the Fathers will to man ? This is to make Christ a lyer , to make him a false Prophet , and giue him the lye . By the consideration of this , that Christ Iesus is the faithful witnesse , that the doctrine deliuered out of his word , is confirmed by his testimonie : must we take heed that we feare and trēble at the threates of the law , that we beleeue assuredly the promises of the Gospell : for they which will not beleeue , haue their portion in the lake of fire and brimstone , Reuel . 21. 8. Againe , seeing Christ Jesus is that faithfull witnesse , which giueth testimonie to mens cōsciences in particular of their saluation , this teacheth vs to beleeue the promises of the Gospell , that they belong to each of vs in particular , as to Iohn , Peter , &c. and euery true member of Christ : for he is the true and faithfull witnesse , he alone giueth testimonie to mens consciences . Now though it be against all sense , yet we must beleeue him , seeing he is true : and if we do not , we make him a false witnes , giuing him the lye . Then it is no presumption ( as the Papists say ) to beleeue our election and saluation in particular : nay , it is an horrible sinne not to beleeue it : seeing Christ a most faithfull witnesse , testifies the same to our consciences by his holy Spirit . Nay , for this end to perswade euery man in particular , he appointed his Sacraments , bread and wine in the Supper , and water in Baptisme , that euery one might particularly receiue thē , & particularly be assured of the same . For in that he offers them , he doth , as if he should say , I offer you in them life euerlasting . Then to doubt of this , that we may assuredly perswade our selues in particular , of our owne saluation , is to call into question , whether Christ be a true witnesse , a true and faithfull Prophet or not . And the first begotten of the dead . Here in these words is contained the second office of Christ : namely , his Priestly office . The first begotten of the dead : He alludeth in these words to the estate of the families among the Iewes : for as among them , he which was first borne , and eldest of the familie , had many priuiledges and preheminences , as of the Lordshippe of the Priesthood , of double portion , &c. so Christ which is compared to the eldest and first borne , he hath his priuiledges : yea euen Christ crucified , he hath his prerogatiues among the dead , aboue all that are dead . So Paule calleth him the first and beginning of the dead : and after expounds it , that he might in all things haue the preheminence . Colos. 1. 18. The second priuiledge is , that Christ being dead , was the first which rose from death to life : for none rose from death to life before him . Ob. Lazarus , Moses & Elias in the mount , they had their bodies restored thē againe : yea Lazarus rose to life againe before Christ. Answ. Moses and Elias receiued their bodies againe , Lazarus also liued againe , but these returned againe to their former miserie ; as Lazarus he rose from death to die againe : so Moses and Elias tooke to them their bodies againe , not to enter into eternall happinesse , but to their former miserie : but Christ he rose from death to eternall happinesse , and rose not to die any more , but his resurrection is the first steppe to eternal life and felicitie . The second priuiledge which he hath aboue all the dead , is , that he by his owne power , and by the vertue of his Godhead raised his manhood . But all that rise to life , saue Christ , they are raised by vertue of his resurrection , not by their owne power . None can raise themselues , but by the vertue of that mysticall vnion betweene Christ the head , and vs the members . For as the first fruites being offered to the Lord , they sanctified all the rest : so Christ Iesus the first fruites of the dead , did by his resurrection , sanctifie and make acceptable all our resurrections . In this is a notable comfort for all Gods children , against the immoderate feare of death : for if Iohn had said , Christ is the first borne among the liuing , it had bene a great comfort : for then had he shewed that we be his familie on earth ; that the companie of his children on earth is his familie , and he is the head of them , he our elder brother . But in that he saith , the first begotten of the dead , here is an excellent comfort : for the Lord sheweth thereby , that he hath speciall regard euen of the dead of his familie : for the companie of his members which be dead they be his familie , and in this familie , Christ is numbred as the elder brother . And in that respect he hath a double right : first , of a King : secondly , of a Priest. Of a King , in making the dead to obey his voyce , and to rise from the dead at his cōmaundement . Secondly , of a Priest , to offer himselfe an acceptable sacrifice to his father : and also by his death to sanctifie and perfume the death of the godly , so that their death is to them no death . For as the first fruites sanctified the rest of the corne , so Christ the first fruits of the dead , he sanctifieth the death of al his children : so that death sanctified by his death is no curse to the godly , the graue is not a prison , but a pleasant chamber of rest . And Prince of the kings of the earth . Here is the third , namely , the kingly office of our Sauiour Christ. He is called a Prince of the kings of the earth , in two respects : first , as he is God , the Sonne of God , and so King together with the Father and the holy Ghost , gouerning all things by his diuine power , being equall to them , Secondly , as he is Mediator , as he is God and man in two natures , he is called a Prince of kings . So Mat. 28. All power is giuen me of the Father , not as he is God , but as he is God and man the Mediator , or Godincarnate . So the Lord gaue him a name at which euery knee shold bow , euen as he is Mediator . And of these two , I take it , he meaneth the second sense here , where he cals Christ a Prince of the kings of the earth , in regard as he is God and man , or God incarnate the Mediator . Now Christ being a King , he must needes haue a kingdome , which cannot stand in the might and pollicie of man , as earthly kingdomes do : but it is spirituall , it stands in the heart and consciences of men : his lawes they bind the soule and conscience to obedience . And this is his priuiledge , which can be giuen to no creature , man or Angell , to rule and raigne spiritually in the heart and conscience . This spirituall kingdome of Christ is exercised in the consciences and soules of men by the word of Christ , not by dint of sword , or force of armes : but he is a King which carieth his sword in his mouth , euen his word , by which he rules and raigns in our hearts : he rules with the rod of his mouth . Esa. 11. that is , by his word , by which he speaketh to mens consciences . Prince of the Kings of the earth . So is Christ in two respects . First , because he ( and he alone ) can and is able to giue lawes to bind the consciences of men , yea of the greatest Monarch in the world : none so high which is not subiect to his lawes . Secondly , he is called King of the Princes of the earth , because he hath soueraigne power ouer all Kings and Potentates , to saue and to destroy : for not onely hath he power to make a law to bind their consciences , but also if they keepe it , to saue them ; if they breake his law , he hath power to destroy them , be they what they may be . He hath the key of heauen to open and to shut , none can controle him . Reuel 3. 7. He can if he will , leade them to life and saue them , or else leaue them to their owne mind , and so destroy them . Seeing our Sauior Christ is a Prince of the greatest monarks of the world , and is farre aboue them : we must then with all feare & trembling reuerence his high Maiestie . We reuerence Kings on earth , shewing great dutifulnesse to them : then what reuerence ow we to him which is Prince and Lord of all the kings of the earth ? We cannot conceiue what reuerence we owe vnto him , which is placed in the throne of all maiestie : we must shew our reuerence to this Prince , by hearing his word with trembling and beleeuing hearts , reuerently and with conscience : we must not dare to take his high name into our mouthes without great reuerence : the very Kings must shew reuerence vnto this King of kings . But the common practise of men doth shew what litle reuerence we haue of Christ : for we haue his name in our mouthes at euery word , to prophane the same , to talke of it in iesting : and without all reuerence we tosse it in our mouthes like a tenice ball . Seeing he is King of Kings , we must giue him absolute obedience . Princes must be obeyed so farre as they obey him , but he must be obeyed without exception absolutely , and not onely absolutely , but willingly must he be obeyed , and without compulsion , freely , yea personally , perpetually , and in all his commaundements . Men they will say they beleeue in Christ , as he is their Sauiour , but that is not enough , we must beleeue in him as he is the King of Princes . That we therefore may beleeue in him , as he is King of Kings , we must do him absolute obedience , do his will in all things : and vnlesse we beleeue in him so , we cannot beleeue in him , no not as he is a Sauior : for these two go together . Now this duty and obedience we owe to him , must be done to him as we learne out of his word , read and preached in the Church . Seeing he is King of kings , al princes , kings , & potētates must do him seruice : for they be all inferiour and subiect to him . Psal. 2. the three last verses : Be wise now , O ye Kings : be learned ye Iudges of the earth . Kisse the son , &c. that is , inwardly reuerence , and outwardly obey him . This their subiection must be shewed to Christ their King , in the gouernement of their kingdomes , for they must make and frame their lawes after the lawes of Christ Iesus , they must make lawes , exercise iudgement , keepe Courts , Assises , begin and end , and continue warre , by his commaundements . And seeing all Kings are in subiection to Christ , as their subiects be to them , they must therefore be guided and directed in all the matters of their kingdomes by the counsell of Christ : so Dauid saith , Thy lawes , O Lord , are my counsellers . Psal. 119. 24. If Christ be soueraigne King , and aboue all other Kings , then all other must plant and set vp in their kingdomes the religion of Christ , else how can they shew they be Christs subiects : then it followes , that they may not be of what religion they list . And this is shewed in the parable of the mariage ; for when the supper was ready , he sent his seruants to compell them to his supper : which may be vnderstood of the magistrate , whose duty is to compell men to the true Religion and profession of the Gospell of Christ. Seeing Christ is King of Kings , and no man hath this priuiledge but he : hence we learne , that Kings on earth , they in their dominions are soueraigne kings , ouer all persons & causes , because as he is King of Kings absolutely , so they are vnder him kings , and haue supremacy in their kingdomes . Then we see the presumption and arrogancy of the Pope and sea of Rome , who would be supreame head of the whole earth , and King of all Kings , to put Christ out of his office , and sit in his roome ouer al at his pleasure . Seeing Christ is King of all Kings , we must not be discouraged when we be called to suffer any affliction or crosse , seeing that though the tyrants and Kings of the earth rage and bend their force to hurt vs , yet we haue a King aboue them all , who can stay and bridle them , and if he please , confound and bruise them in peeces : they cannot do any thing but that which he permits them to do , for he rules and raignes in the midst of all these , where they are the thickest , and would do most malice , and can do to them as pleaseth him . Now followes the second part of Christs description by his execution of his offices , which consist in foure workes : the first contained in these words , Vnto him which loued vs : the second in these , Which washed vs in his bloud : the other two , in the two last verses which follow . Which loued vs. That is , the Churches of Asia , and by proportion all other Churches , being parts of the true Church . The loue of Christ hath three degrees : the first is called a generall loue , whereby he loues all his creatures , as they be his creatures : and this loue is common to all his creatures . The second degree is the loue of mankind , in that he was content to become a redeemer for mankind , not for any other creature , no not for the Angels , which fell as well as man. The third degree , which is most principall , is that whereby he loues his elect and chosen children , which is that loue whereby he accepts of them to life euerlasting . This third degree hath two parts : for it is taken first for the purpose of his decree to loue : secondly , for the action or declaration of his loue . For the first , as I haue loued Iacob and hated Esau : that is , I haue purposed to loue the one and hate the other . Secondly , for the declaration of his purpose to loue . Thirdly , for the action and for the declaration of his loue and speciall fauor in speciall benefits . 1. Ioh. 3. 1. Behold what singular loue God hath shewed on vs : nothing the declaration of his purpose to loue vs , in giuing his son for vs. So in this verse is meant Gods special loue , or the declaration of his purpose to loue vs in speciall benefits . Now whereas S. Iohn placeth this in the first place of all the benefites of Christ , That he loued vs , he would teach vs , that this loue is the very ground of mans redemption , the very cause of Gods liking and fauor to man. Then there is no foreseene faith : away with foreseene workes : for he loued vs first , and that alone is the cause and ground of our election and saluation . But it may be obiected : The loue of God , as also of man , respects the goodnesse of things loued : so we loue a thing because it is good , and when it is euill we hate it . There is great difference betweene the loue of the creature and the Creator . The creature loues the thing , because he seeth it is good : but God the Creator , he first loues the creature : and hence it comes , that it is good , because he loues it . 2. Whereas S. Iohn and all the Churches of Asia , as other true Churches , do beleeue and are assured that Christ loues them , ( for that S. Iohn taketh for graunted ) this should moue all men to haue this care , to labour aboue all things to be rooted and grounded in loue , seeing he places that in the first place . This we do when we are assured in heart and conscience by the working of Gods spirit , that he loues vs in Christ : so that he which takes away the assurance of Gods loue to vs in Christ , takes away the very ground of our saluation . Now that we may haue this loue of God , we must in all our duties to God and man , draw neare to God , keeping a good conscience before God & all men : and so if we loue God , he wil come to vs , stay and dwell in vs. And if we would haue his loue to be plentifully shed in our hearts , then we must draw neare to him by loue , and he will draw neare to vs : for he louing vs first , if we increase in that loue to him , then will he double his loue to vs. And washed vs from our sinnes in his blood . Here is the second benefit and action of Christ to his Church , which is , first the remission of sinnes : secondly , the mortification of sinnes . Washed , Here he sheweth , that the sinnes of men are as filthy spots in their soules : and after he confesseth the vile estate of the Church and euery member thereof , in that he saith , they were so washed , For washing presupposeth filthinesse before , and a corrupted estate : and so should we by their example learne to consider our owne estate , how that our soules and bodies be spotted and defiled with sins originall and actuall . So did Dauid Psal. 51. most sensibly and excellently feele his owne wants , and see his miserable estate , when he desired the Lord to wash him thorowly : confessing thereby his soule and body was foule , stained and polluted with sinne : and addes thoroughly , not once and so inough , bnt wash me againe and againe , thoroughly till I be cleane , and cleanse me , rince , bathe , swill me in the blood of Christ , to be purged and cleansed from all my sinnes . In which words he sheweth his exceeding feeling of his own miseries , how fouly he was defiled : so should we labour to see how the spots of sinne are deeply stucke in our soules ; they be fast set , so that one washing will not serue , but we must be rinced , bathed and cleansed by the blood of Christ : for it is not the hand of any man or Angell which can wash away these spots , nor any thing they can giue vs , but onely Christ Iesus , whose finger alone dipped in his owne blood can wash away our spots of sinne . The consideration whereof , should make vs consider our wretched estate , and often to repent vs of our sins , to take heed of sin , which staines vs so . We must labour to haue our hearts purged and cleansed by the blood of Christ ; and till we haue them so purged , neither our faith , obedience , loue , or any thing we do is acceptable to God. The first part of this benefit of Christ , containes the remission of our sinnes , the taking away of the punishment and the guilt due to them : the second part , is the mortification of sin . Which hath washed vs from all , &c. He addeth these words , to shew that if any beleeue truly , he hath pardon of all his sinnes , without any restraint or limitation of these or those sinnes . By his blood . How can blood wash away filthinesse ? nay , it rather defiles a man. Answ. This washing stands not in the substance of the blood , but in the merit thereof : for the blood of Christ shed is lost , and God knowes what is become of it , whatsoeuer the Papists say ; but the merite of it washeth away sinnes . Obiect . But why doth Christs blood , rather then any other mans blood , as Peter , Iohn , & c ? Answ. Because that blood was the blood of God , ( not of the Godhead ) but of him who was both God and man ; for these two natures being vnited together , make but one person : and so it may be called the blood of God , as Paul saith , God redeemed vs by his blood , that is Christ , God and man , God-man , or God incarnate : and so it being the blood of God , is more meritorious then the blood of any creature whatsoeuer . Besides I answer : Christ was appointed by God to be a publike person , to be suretie for all mankind : but no man can be so , to be in the roome of the whole company of mākind . Then damnable is the doctrine of the Papists , who hold , the blood of Martyrs can merit for other : for seeing they be but priuate men , they cannot profit any other . By blood we must vnderstand the passion of Christ , being a part for the whole ; and withall we must remember his fulfilling of the law : for in his suffering he fulfilled the whole law , and in fulfilling the law he suffered , and these two cannot be seuered : so that this containes the whole obedience of Christ , partly in suffering , partly in fulfilling the law . S. Iohn addeth these words , and sets downe these two blessings , to draw men to loue and like this booke , to make them reade and take delight in it . Now all of vs will say , God loues me , and hath pardoned my sins in Christ : then we should shew our loue againe to him , in taking delight in hearing and reading the word of God , set downe in this or any other booke of Scripture . And if we perswade our selues God hath loued vs , we must then offer vp to him in signe of loue againe , our selues , soules and bodies , to serue him , to do him obedience , Rom. 12. in regard of recompence to his mercies and loue shed out and shewed vnto vs. And made vs Kings and Priests to God and his Father , euen his Father . In these words is set downe the third action , worke and benefite of Christ bestowed on his Church : he hath made euery true member of it a King and a Priest. Better to vnderstand these words , we must consider in them foure points : first , the dignitie and excellency of all true beleeuers and members of Christ , Kings and Priests . Secondly , when they be made , namely , hath made , speaking in the time past : noting that true beleeuers are Kings and Priests . Thirdly , the maner how , we are not created such , neither borne to be such , but he hath made vs such . Fourthly , to whom , to God , euen the father . First , our dignitie , and the excellencie of all true beleeuers and members of Christ , hath two heads : first , Kings : secondly , Priests . They are called kings , not in regard of an earthly kingdome : for the condition of most beleeuers on earth is base ; but in regard of a spirituall kingdome , and in respect of the kingdome of heauen : for the Lord he giues them this title and interest to be Kings , to haue right to the kingdome of heauen in Christ. So our Sauiour Christ speakes to his Disciples : Feare not litle flock , it is your Fathers pleasure to giue you the kingdome . The members of Christ are said to haue interest and title to the kingdome of heauen , in these respects : first , because by Christ they be Lords and conquerors of all these enemies , sin , Satan , the world , death , hell , and our owne flesh . Secondly , because in and by Christ they are partakers of the kingdome of heauen , they haue interest into it , and right to the kingdome of happinesse : for they receiue of Christ grace for grace , glory for glory , felicitie and happinesse , for glory , happinesse and felicitie . Thirdly , because they be made Lords of all creatures ( except good Angels and the Church ) . 1. Cor. 3. 21. God is all in all to them : all things are theirs , they Gods ; and we haue interest to all his creatures in heauen and earth by Christ. Ob. But if Christ be King and al his mēbers , how do they differ ? Answ. In two points : first , Christ he is the sonne of God by nature , therefore a King by nature , and so his inheritance belongs to him by nature ; but the members of Christ are the sonnes of God by adoption in his Son , so that our right to that kingdome is not by nature but by adoption . Secondly , Christ he is King ouer all creatures whatsoeuer , ouer the Angels and the Church , and he is absolute King ouer all , and hath his regiment in the hearts and consciences of men , and can by his word bind them : but his members they be not vniuersall kings , for they haue not superioritie aboue good Angels and the Church , neither are they absolute kings as he is : neither by themselues , but by Christ Iesus , and as they participate with Christ in his kingdome . The second part of our dignitie stands in this , that we be Priests : in that we be consecrated and set apart by Christ to the worship and seruice of God here in this life , to serue him in spirit and truth , and in the life to come , eternally to serue and praise him . Christ he is Priest , so are we , but yet there is difference . First , Christ he is an externall and reall Priest of the new Testament , which offers vp a true , reall and externall sacrifice to God the Father for vs : we are not reall and externall Priests , but spirituall , offering vp spirituall sacrifice . And Christ hath this priuiledge , to offer vp a reall , corporall and substantial sacrifice in the new testament : we do not so . When any member of Christ giues an almes , he offers a sacrifice to God , not a corporall sacrifice , but spirituall euery way . Againe , note this , that our Sauiour Christ he is a perfect Priest , and offers vp a perfect sacrifice ; but we being imperfect , do offer vp an imperfect sacrifice , tainted and blemished with sinne , but accepted as perfect for the worthinesse of Christs sacrifice . Secondly , we be Kings and Prists in this life : for , as in the entrance into an earthly kingdome there be degrees , as first , to giue one title to it : secondly , to giue him possession of it , which is more then to giue one title onely : so Gods children they haue the right giuen them of the kingdome of heauen in this life : and as in the giuing of possession of a kingdome , there be two degrees : first , the beginning of the possession : secondly , the full enioying and perfect possessiō : so we haue the beginning of the possession of the kingdome of heauen in this life : which stands in righteousnesse , ioy and peace : and they which haue these , haue the kingdome of God begun in them . The second part and degree is after this life , which is the full fruition and possession of the kingdome of heauen : but in all the true members of Christ it is begunne here , and accomplished there . And as we be kings in this world , so we must be Priestes too , in offering spirituall sacrifice to God , and dedicating and consecrating our selues to his seruice . Hath made vs. True beleeuers be Kings and Priests , not by nature , neither borne such , nor by creation , or birth , or bloud are they such , or by any other priuiledge they haue frō mā . How then ? As earthly Kings and Priests were made in the old Testament , so are spirituall Kings and Priests in the new : the King was elected and ordained by a solemne calling : so the Priest by a solemne election : so are the Kings and Priests which be spirituall , by a diuine calling . In which calling , note two things . First , Christ giueth his members right to his owne kingdome , to be Kings and Priests ; yet not so , that they can execute the regiment sustained by Christ , and do the office of a King and Priest as it is done by Christ , but because they belong to them in part , and they haue the benefite of them both redounding to them wholly . And this right they haue , is brought to passe in the couenant of grace . For the Lord in it promiseth , that he for his part will giue to the true beleeuers in Christ Iesus , his Sonne with all his benefits , as he giues them this , to be kings and priests . For euery thing which belōgs to Christ as he is head of the Church , belongs to his seruants as members , and he imparts it to them in some sort . Secondly , in the appointing of kings , they must be annointed , so must we be annointed , Psal. 45. Christ was annointed aboue his fellowes : but yet his members they are also annointed : he in greater measure , his members in lesse measure , yet by the same oyle with him , which is the vnction of the holy Ghost . We haue receiued the annointing of Christ. 1. Iohn 2. 7. And the Lord he bids the wicked not to touch his annointed , meaning not onely his seruants , Abraham , Isaac , and the Patriarkes , but his true members . We haue the same spirit Christ had in his manhood , though not in the same measure . And the Lord he giues vs these gifts of the spirit signified by this oyle , to this end , that we may be fit kings & priests . So that first he giues vs right to a kingdome : and then , he giues vs gifts to discharge our dutie . 4. To whom hath he made vs kings and priests ? to God , and the Father , euen his Father . Now men might haue said : If all his members be kings , then all may liue as they list . But he addeth , they be kings , but to God : shewing , that the interest they haue giuen to them to the kingdome of heauen , it is giuen thē , that they may be kings and priests to Gods glorie , to his worship and seruice , and to shew , that all the interest belongs to God absolutely , to vs by him in Christ. Lastly , he addeth God and his Father , which expounds the former word God , for it is not taken for his nature absolutely , but for the first Person , God euen his Father . Which sheweth , that they must not liue as they list : for they be made kings to the honour and seruice of God the Father , who is here named alone , not because he is aboue the Sonne and holy Ghost , for they be equall ; but because he is the first person in order , and the fountaine of the Deitie : from it , it is deriued to the Son and holy Ghost . Now after the meaning of the words , followe the vses . First , whereas all the true members of Christ be kings and priests in this life , we are taught how we must carie our selues : namely , as enemies to them which be of the kingdome of Satan , sinne , the world and the flesh : we must be deadly and sworne enemies to them , we must haue no concord nor amitie with them . For if we be kings of the kingdome of grace , then we must be enemies to them which belong to the kingdome of darknesse : there must be no fellowship between light and darknesse . Now that we may so carie our selues as enemies , we must first haue care to keepe guard to defend our selues as kings against all our enemies , sinne , Satan , our owne flesh , and the inticements of the world . As Kings protect their kingdomes , so must we stand on our guard , defend our soules and bodies , and euery facultie and part of them , our wils , affections , thoughts and inclinations , 1. Ioh. 5. 18. He which is borne of God keepeth himselfe , ( as with watch and ward ) that sinne or Satan touch him not . 2 We must make war and enter combat against Satan , sinne , our owne flesh , all our spirituall enemies , the corruptions of our nature , and all the inticements of the world . We must make no truce with them , because they will neuer be reconciled , so long as we haue interest into the kingdome of heauen . 3 We must labour to kill and destroy these our enemies , as much as possibly we can , by that power we haue from Christ our head : we must kill and crucifie the corruption of our owne hearts , that is , our owne sinnes . We must like a valiant king , seeke to haue the bloud of these enemies , and seeke to conquer and vanquish Satan , his power and might , the world and our owne corruption . 4 If we be kings in this life , we must become Lords and rule ouer our selues : our soules and bodies must be brought into subiection and order : for in this , that we be kings of our selues , we shew especially that we be kings in this life . We must not haue rule of the whole world , but be ruling and maistering our owne corruptions and affections , bringing them into subiection and order : herein stands our kingdome in this world . If a man were Prince ouer the whole earth , and yet could not rule himselfe , he were but a poore Prince , nay he were no Prince indeed : but though a man had not so much as a foote of ground in this world , and could rule and maister himselfe , his thoughts and affections , this man were a valiant king . Seeing we be kings , we must do the duty of Iudges , for kings they be as absolute Iudges , and they must execute iudgement . In the day of iudgement we shall be iudges , but we must be iudges in this world , and we must not iudge other men , but we must be our owne iudges . Wherefore as iudges summon , arraigne , condemne , &c. so must we summon and arraigne , yea iudge and examine our selues , call our selues to account , and as guilty persons condemne our selues , acknowledging we be worthy to be cast into eternal damnation with the Diuell and his Angels : and withall pleade for pardon , approch to the throne of grace and forgiuenesse : and in these we shew our selues vpright iudges , and and by this meanes we shall be freed from the iudgement to come . If we be kings by Christ , we must cary our selues as kings , couragiously & constantly in the afflictions and miseries which we shall suffer for Christs sake : for herein stands the royalty of a king , that he beares couragiously and constantly all the troubles which befall him : so must we in the afflictions and troubles of this life which we suffer for Christ , shew our selues , in suffering them , to be kings and conquerors . Seeing we be spirituall kings , we must aboue all things labor and seek to haue that our right and heritance , to be possessors of our kingdome . Must we so ? then we must not haue our hearts glued and fast tied to the things of this world : but we must so vse this world , as though we vsed it not . If a King should lay downe his crowne , and go and become a shepheard , or of some manuall trade , all men would maruell at it : so when we fasten our selues to these worldly things , we do as it were cast aside our kingly crowne , and abase our selues . But we must euer haue one foote fixed in heauen , striuing to come to our inheritance there . Seeing all the true members of Christ be kings and priests , this should be an inducement to all backward persons , to moue them and stirre them forward to christian religion , and not to account of it as precisenesse , seeing that by it we come to haue right and interest to the kingdome of heauen , to be Lords of all creatures . For why should we not esteeme of the Gospell as a most precious iewell , seeing that we which are vassalles of Satan and fire-brands of hell ( as all men are by nature ) become the members of Christ , yea Kings and Priests to God ? And seeing this is effected by the ministery of the Gospel , this should moue vs to embrace it , to loue and like it , seeing it brings vs such an excellent benefit , and not to misname it as we do , by reprochfull termes . Yea verily , the consideration of this , should make the Ministers of the word to take all paines to preach the word , seeing by it they make men to become of vassalles of Satan the true members of Christ , and heires of the kingdome of heauen . In this world for a man to consecrate and establish one in a kingdome , it is a thing of great honour : is it not of greater honour , to consecrate one to become king of heauen and earth , to be heire of the kingdome of heauen ? Now that this is done in the ministery of the Gospel , when by the word preached we are conuerted , made to beleeue in Christ , and to repent of our sinnes : this I say should stirre and pricke forward the Ministers of the word , to labour to win men to Christ , and to make them kings and priests to God his father . There also is matter of comfort to the godly : for seeing they be Kings and Priestes in the kingdome of Christ , if a man be in the crosse and affliction , which is a great griefe , yet let him know to his comfort , that though he be so handled , & it appeareth not what he shal be , yet he is a king , and that he shall be and is heire to the kingdome of heauen . If a man be in sicknesse , he must consider it is but Gods messenger to call him out of this world , to the possession of a kingdome . If a man be in the trouble and vexation of mind , and of his owne conscience : if he be tormented fearefully with his sins , yet he must be content , the Lord wil giue him a happy issue ; he must know he is a king , and therefore shall one day haue conquest ouer sin , Satan and his owne corruption , yea ouer all his enemies whatsoeuer . If a man be in the heat of persecution , so that he is turmoiled and tossed from post to pillar , then flesh and blood cannot brooke it ▪ yet he is a king : though he in persecution be killed and put to death , euen then let him consider he is a most valiant conquerour . Rom. 8. 37. In the pang of death when nature must needs be dissolued , and soule and body separated , then we must remember that we be kings in Christ , and so we shall not feare death , but know it is but a way and easie passage to the ful possession of our kingdom . Thus much in that we are kings . In that all the members of Christ be priests , not earthly but spiritual , and offer to God spirituall sacrifices : first , we are hence bound by this our calling , to teach and instruct one another : for the office of the Priest in the old Testament , was to instruct the people , The Priests lips must keepe knowledge , Mal. 2. 7. So must we be teachers of others , Col. 3. 18. We all ought to be able to teach the will of God , that so the Gospell of Christ may be spread abroad . And as this belongs to al men , so especially to gouernors , they must especially shew themselues priests to their charges . Abraham did it , Gen. 18. Dauid did it , Pro. 4. and Bathshebath did it , Prouer. 31. and all must do it , that desire an holy generation to succeed after them . We teach other things , why not Religion ? 2 Seeing we be priests , we must pray for others , not onely for our selues but for all men , especially the members of Christ , The Priest in the old Testament must pray and make request , not onely for himselfe alone , but for the people also . Moses is commended for prayer , especially when he prayed for the Israelites , and stood before the Lord in the gap . Exod. 32. Eliah is called the horseman and chariots of Israel : and Hezechiah beseecheth the Lord to be good to his people . And so when any man in the word is cōmended for prayer , it is for that he prayed for the people . So did Dauid in the Psalmes . So did Christ make this his speciall duty . Iohn 17. We must offer spirituall sacrifice to God , that is , dedicate our selues , our soules and bodies , and all that is in vs , our wit , learning , knowledge , or any gift of body or mind , we must consecrate it to Gods seruice . That we may do all this to his glory , we must look that all we take in hand be begun in faith , do proceed from a good heart , and be directed to a good end , to Gods glory principally : and if we do it in faith and obedience , then it will please him . We must be ful of blessings ; we may haue nothing to do with cursed speaking . As the Priests in the old Testament , their duty was to blesse the people : so we must speake nothing but blessed and gracious speeches , take heed of all cursed speaking , of swearing and forswearing : we must be blessed and gracious speakers to all men , friend , fo , or any . We must haue God our portion : for the Leuites had no portion in the land of Canaan , but dwelt in tents , and the Lord was their portion . So we being Priests to God , we must be content with any estate in this world , for God is our portion : we must not seeke too much to haue any inheritance on earth , for Gods fauour in Christ that is our portion , and this wil suffice . To him be glory . In these words is a praising and thanksgiuing to God , for the three former benefits of Christ bestowed on the Church . In that S. Iohn before he come to the end of his description of Christ should interrtupt himselfe , to giue God thankes for his benefits : we see that the consideration of Gods benefits bestowed on vs , should be a meanes to stirre vs vp to praise the Lord : we should be caried away with this affection of thanksgiuing , as S. Iohn was . And in these words of this holy man we do see what is the true forme of giuing thankes to God , namely , to giue him and ascribe to him , all glory , power , and absolute dominion for euermore . But alas it is too too manifest , that mans corrupt nature will not do this , but denieth it , and taking this from God , bestoweth it on creatures , yea on our own selues . And it is a matter of grace , to know this , and to confesse that all glory and dominion belongs to God , and to giue him his due . So Christ he teacheth vs to ascribe all power , glory , might and dominion to God , when we say in the Lords prayer , For thine is the kingdome , power and glory : that is , it is due to thee O Lord , not to any creature whatsoeuer . Amen . So be it , let it be so , that thou mayst haue all glory and dominion , he addes this , to shew his feruent desire of Gods glorie : and therefore he doubles and repeates it : for he had said that before , but not content with it , he sheweth his feruencie , and repeates the same againe so should we not freeze or be cold in our desire of Gods glorie , but be feruent and earnest , doubling and repeating the same . Behold he comes in the cloudes , &c. In the fifth and sixth verses are contained a large description of Christ , partly by his offices : partly , by the execution of his offices , which are these . First , he is a faithfull witnesse . Secondly , he is the first begotten of the dead . Thirdly , he is Prince of the kings of the earth . Secondly , the execution of his offices , which stands in fou●e actions : first , he loueth the Church : secondly , he washeth away the spots of it in his bloud : thirdly , made vs kings and priests to God the Father : and of these three actions in the former verses . The fourth action , is his second comming to iudgement , to iudge both quicke and dead . In this seuenth verse is a narration , or large declaration of the second coming of Christ to iudgement . In the words consider first this note of attention : Behold : secondly , S. Iohn propounds Christ his coming it self : thirdly , the maner of it , in the cloudes : and that is amplified , that it shall be open , euery eye shall see it : fourthly , the effect of his coming , all tribes of the earth shall waile . S. Iohn concludes it with two notes of asseueration : Euen so , Amen , to confirme the second coming of Christ to all people . Behold . First , S. Iohn he beginneth with a note of attention , behold . The spirit of God is accustomed , when any thing especially is worth our marking , to prefixe before it this note of attention . Behold ; or such like . Then this teacheth vs one speciall dutie , which is , often and euery day earnestly and seriously to consider of the second coming of Christ to iudgement . The which consideration is a speciall meanes to beginne and to continue the conuersion of a sinner . So Mat. 3. 7. when the Scribes and Pharisees , obstinate enemies , came to the baptisme of S. Iohn , he vseth this as a meanes to make them to turne and beleeue in Christ , saying ; O generation of vipers , who hath forewarned you , that you should flie from the vengeance to come ? So Act. 3. 19. Peter vseth this argument , to bring the Iewes to repentance : because the day of refreshing is at hand . Act. 17. 30. 31. Paul perswades the Athenians to repentance , because there is a day of iudgement appointed , &c. Now all these are to winne men to repentance , by the consideration of this one point , euen the day of iudgement ; and this makes Iohn to say , Behold . Secondly , this word may serue to strike our hearts with a feare and reuerence of Christ , when we consider that he shall come to iudgement . So often as we consider of his coming , so often we should haue our hearts liuely touched with awe and reuerence to him . We stand in awe and reuerence to Magistrates , when we consider that they haue authoritie to attach , apprehend , and to bring vs to their Courts and assizes : how much more should this worke an awe and reuerence , when we consider that Christ Iesus shall come and apprehend , and attach each of vs before his barre of iudgement ? Secondly , he propounds the coming of Christ himselfe , He comes : that is , Christ shall descend from the highest heauen in his manhood , to that place where the cloudes be , to the earth locally . In that he saith not , shall come , but in the present time , he comes : first , he sheweth it is a thing not farre off , but present : secondly , that it is certain , euen as though he now came : thirdly , he wold haue vs consider of the coming of Christ , not as a thing to come farre off , but present . This S. Iohn learned , and so shold we by his example learne , that it is present , and perswade our selues so : and therefore we should often thinke and consider of the coming of Christ , seeing it is of so great vse . Hence then our dutie is , to do that euery day , which we would do in the day of iudgement : seeing it is alwaies present , we must do , think , and speake that which we would do that day . He which can do so , he is an happie man. Now that a man may come to do this , we must daily consider of that coming of Christ , not as a thing to be delayed or farre off , but as a thing present : we must euery day call our selues to a reckoning and accompt , perswade our selues this may be the last day , and so to carie our selues euery day , as we would in the last day . Now if we were so perswaded , then we should see lesse wickednesses in our life , we would repent , and seeke to be reconciled to God in Christ , we should be more faithfull , & see more grace daily in our liues . And the cause of the want of faith and repentance , and of grace , it is the want of this perswasion , that we should carie our selues euery day , as we would in the last day , euen in faith and repentance . In that he saith , He commeth : Hence we gather , he is absent in bodily presence in regard of his manhood , he is not here , but in heauen till the day of iudgement : for if Christ were alwaies bodily present , he could not be said to come , but onely to manifest himselfe , being before present . Then the opinion of the Papists , which hold the bodie of Christ is present in or about the bread of the Sacrament , is most false and friuolous . He proceedeth and setteth out the manner of Christs comming , in two things : first , that he comes in the cloudes : secondly , that his coming is open and visible to euery eye . With cloudes . Here S. Iohn speaketh after the maner of the auncient Prophets , who to set out God in his maiestie and glorie , say , he comes with cloudes , rides on the wings of the wind : as though he had said , he comes in exceeding maiestie and glorie . These words are added , to make a distinction betweene the first and second coming of Christ. His first coming was in humilitie , borne of a poore virgin , entertained in a stable and in an Inne : but his second comming is with glorie , maiestie and dominion in the cloudes . And the reason is , because he came first to be a redemption , and a Sauiour , and therfore in the state of a seruant : but his second coming is , to be a iudge of all men , yea of his enemies , and therefore in this coming , he cometh with all might , maiestie , and glorie . The vse of this consideration is set downe in the 97. Psalme : to make the very mountaines to tremble , to confound the wicked and vngodly , and to comfort the godly in that day . Secondly , it is not secret , but in open appearance , euery eye shall see him : he shall come in maiestie and glorie , not secretly , but in visible shew to all the world : all men shall see him with their owne eyes , all I say which were since the world began to his coming . In these words he sets downe three points : first , that all men shal see him : secondly , that all men being raised againe , shal haue life and motion , and their senses restored to them as before they died : thirdly , that all men , none excepted , shall come and stand before the tribunall seate of Christ. This is a comfort to Gods children , in that they being dead & rotten in their graues , shall rise , and receiue their life and motiō , and see Christ their Sauiour and Iudge of all men . If a man should lie downe to sleepe , and be told that when he rose he should see his dead father and mother , or his dearest friends : this would be a notable comfort to him , that so he should inioy them againe : but this should be a farre greater comfort to vs , that we which lie dead and rotten in the graue , shall be raised , and enioy not our parents and friends , but Christ Iesus the sonne of God , which is our frind aboue all friends , who shall giue vs not onely life and motion , but eternall life with his owne maiestie . This was Iobs comfort , that though he died , yet he beleeued he should see his redeemer with his eyes : and this should be our comfort against the feare of death and the last iudgement . It shall be a terror to the wicked , & to all impenitent sinners , who shall ( wil they nil they ) be brought to the barre of Christs iudgement seate , and then looke on him who is their Iudge , whom they had in their life contemned . And this consideration may serue to moue vs to repentance , which haue not begun to repent , and to labor to becom the members of Christ. We think when we die all is done , there is no harme to follow : but though we lie rotting in our graues a thousand or two thousand yeares , yet we shall rise : and if we repented not , we shall heare the sentence of condemnation , and looke vpon our Iudge with our owne eyes . Then it is best for vs now in the time of grace while we liue here , to prepare , that we need not feare to come to appeare and behold this Iudge . No doubt if we were perswaded that we should thus appeare , it would moue vs to repent . Euery eye shall see him . Then here we see , that all men with their owne eyes shall looke on him , and those who wanted them in this life , shall haue them restored . It is graunted of all Diuines that the elect haue all their senses and other defects restored : and it is to be added , that the wicked too they shal haue all their powers , senses and faculties of soule and body restored , the deafe shall heare , the blind shall see this Iudge : but this can be no glory to them , seeing it is to increase their punishment : for the more senses they haue , they haue the more punishment , because we iudge of things by sense . Euen of those which pierced him . This is added , first to shew that we shal be freed . No power or wisedom of any man or monarch can free vs from appearing : for if any could escape , then the Iewes and Gentiles who preuailed most against Christ , in that they put him to death : but none of these can escape his iudgement , for euen they which pierced him , they shall see this Iudge , & be summoned before his maiestie : for though they had power to kill him , yet none of them shall haue power to absent themselues from before his barre . 2 To shew the case of all wicked men , namely , that such wo and misery befals them as they neuer dreamed of . The Iewes and Gentiles they crucified Christ , and put him to a temporall death , but they neuer dreamed he should condemne them to eternall death . 3 To shew the rufull and wofull estate of all impenitent sinners : for these men shall haue their greatest enemy to be their iudge , who will shew rigour vpon them , and iustice without all mercy : and this is meant not only of the Iew which pierced him , but of all impenitent sinners , because all such do by their sins , as swords and speares wound him at the heart , as the souldiers did . These be as bad as the Iewes which pierced Christ : as Iudas which betrayed Christ , & as the souldiers which goared his sides . Out of these words some gather , that the body of Christ hath still the wounds and scarres which here he had giuen him , the print of the nailes in his hands and in his feete , and that these shall be seene in Christ at the last day , and say , that it is no infirmitie to Christ to haue these , but rather an increase of his glory : but this cannot be gathered hence : for though it be said , They shall see him whom they pierced , yet not as he was pierced . And because they shall see him , shall they see his wounds ? Many shall see Kings and Queenes whom they crowned in this world , ergo as Kings and Queenes ? So we shall see our fathers & mothers , therefore as fathers and mothers ? so many shall see Christ therefore as he was wounded and pierced ? It is no good collection nor opinion . And all the tribes of the earth shall waile for him . That is , before or ouer him . Here is the fruit and effect of his comming , especially in the wicked . All the tribes of the earth . S. Iohn he speakes here of the world , as it was in the condition and diuision of the land of Canaan : for before that time it was not diuided into tribes . So Math. 25. setteth out the iudgement of the whole world , by the separation of the sheep from the goates : noting that they which repented not , of what tribe soeuer , of what estate or condition , shall waile and mourne . And he addes a reason of this , for him , before him , or ouer him : that is , they shal waile and lament with exceeding lamentation , because they beleeued not his word , but contemned his doctrine , and therefore now they want all helpe to free them from the punishment of their vnbeleefe , and contempt of the Gospell . If they shall mourne because they did not beleeue and receiue the doctrine of Christ , and for that haue no way to escape , then it is our dutie to labour aboue all things to be reconciled to God in Christ , to get our sinnes pardoned , to beleeue and embrace the word of God : for vnlesse we beleeue , and be reconciled when the last day comes , there is no hope of helpe , no way to escape , no time of grace to repent . If the doore be once shut , we must stand without , there is nothing then but horror of conscience for vs : it will be a day to vs to make our eyes start out of our heads , a day of all woe and misery . Then it is great wisdome so to spend the time of grace , in this life especially , that we may get the pardon of our sins , reconciliation with God in Christ , to receiue and beleeue his will and word : which if we do , we shall haue no cause at all to waile and mourne , but be glad , and reioyce . Then we must take heed the Diuell steale not out of our hearts this one lesson , which is most necessary , which he wil most labour for to do . See what an euill conscience is : it lieth asleepe here , while a man liues it neuer troubleth him , but in this last day when he shall see his Iudge with his eyes , then it wil stirre , it wil torment him , it will attach , accuse and condemne him , it will lay to his charge his sinnes , his contempt of Christ and his word , his vnbeleefe in the time of grace , it will be as a thousand witnesses to condemne him . This should cause all men to labour to get a good conscience , washed and purged in the blood of Christ , which will not lay to our charge any one sinne , but assure vs we be in the fauour of God , which wil not make vs feare , but looke vp to our redeemer , and to reioyce in him . We must take heed when our conscience lieth asleepe and accuseth not , no not at death , for it will then deceiue vs : but search and examine our hearts and consciences , and seeke to haue them washed and bathed in the blood of Christ. Lastly he confirmeth this doctrine of the second comming of Christ , by a double note of asseueratiō , Euē so , Amen . One of these is taken frō the Ebrewes Amen : the second from the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euen as we auouch a thing , first by a simple and bare affirmation or negation : secondly , by an earnest asseueration : thirdly , by an oath . Now in that S. Iohn vseth these two kinds of assuring in this weightie matter of Christs second coming , we see our dutie : we must not vse the like at any time or thing , but onely in matters of weight and moment : so S. Iohn here , he shall come , and that certainly , vndoubtedly it shal be so . Then the practise of thē is wicked , which vse these words in matters of no weight , at euery word , and much more which bind euery word with an oath which is far more . Yea though our Sauior oftē vseth these words of asseueration , yet onely in matters of weight and moment , and when the hearers were to be certified of the truth of a thing which was of importance . 2 He would by this shew , that the coming of Christ is certaine and most vndoubted : and to make vs out of all doubt , he addeth these two words of asseueratiō , Euē so , Amē : most certainly it will come , then we should often thinke of this matter , for in our nature there is a corruption , which perswadeth vs that the coming of Christ is not yet : that we shall not be summoned either by generall or particular iudgement : therefore as the wicked seruant , we deferre the comming of Christ. To take away this corruption , he saith , he cometh , yea certainely , vndoubtedly he cometh , and that out of hand . Thirdly , to shew a speciall note and marke of Gods child : for he doth not onely asseuere , but withall desireth and longeth for the coming of Christ : Lord let it be so , Amen , let it euen be so . They long for and desire Christ his coming to iudgment : but the wicked could wish with all their hearts , that it might neuer be . The godly they know , that when Christ shall come , then they shall haue that crowne of immortalitie and glorie , which he hath prepared for all which desire his coming . But the wicked , and they which are not reconciled to God in Christ nor assured of their owne saluation , they cannot for their life once wish and desire the coming of Christ. So that by this one note we may iudge of our owne estates , whether we belong to Christ or not : for if we desire and long for his second comming to iudgement , if we wish he would come quickly , then it is a certain token and signe , we be reconciled to God in Christ , that we belong to him . But if as yet we feele not this longing and hungring desire in vs , then we must suspect our selues , and labour to feele it euery day : for it is the desire of the Saints , and of all the true children of God. After that S. Iohn had described Christ at large here in this eighth verse , he bringeth him in speaking of himselfe by a figure . I am Alpha and Omega , saith the Lord. The end and scope of this eighth verse is , to confirme the former description of Christ. The reason is thus framed : He which is the beginning and the end of all , he is sufficient to be a King , Priest , and Prophet , and is both able and willing to bestow all blessings on his Church . This first part of the argument is omitted : the second part is contained in this eighth verse : But I am the beginning and the end , &c. I am sufficient , &c. In this eighth verse are three points concerning Christ : first , he is the beginning and the end : I am alpha and omega : secondly , he is , was , and is to come : thirdly , he is almightie , omnipotent . 1 The first point is , that Christ is the beginning and the end , which he expresseth by a comparison taken from the Greeke alphabet , or the A. B. C. of the Grecians : for as in their Greeke alphabet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the first letter , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last : so I , saith Christ , am the beginning of all things , and the end of all : as those letters in the Greeke alphabet , so am I in all things the first and last . Out of this , that Christ borroweth this comparison from the Greeke alphabet , the Papists gather , that the word may be read and deliuered to the people in an vnknowne toung , because Christ here vseth an vnknowne toung , to those whom he gaue this vision . But though the vnlearned , and vnlettered English man , knoweth not what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is : yet the Church to whō this booke was written , being the Grecians , knew what they meant generally . Againe , though the spirit of God vseth a strange word in one place , we may not follow that in the whole word of God , in the whole seruice and worship of God , as the Papists do . Christ is said to be the beginning and the end : first , because he is the very first of all things : there was nothing before he was , he had a being , when all other creatures were not but begunne to be , then was he the same that he is now : he had his being and subsisting before all creatures : and for this saith S. Iohn , chap. 1. verse 1. In the beginning was the word : that is , the Son of God , he had his being and subsisting when all other creatures wanted it , and began to be . This proueth the eternitie of Christ , because he had his being before any creature was created , he was a substance and essence begotten of the Father before all worlds , not created as other creatures are , or made of any other . Secondly , he is called the beginning , because he giueth a beginning to all creatures : for all things which were created , were created by him , and had their being from him . So that he is the true beginning of all things . Coloss. 1. 16. All things are from him , he is the beginning of all : and all are for him , he is the end of all . Seeing Christ giues a being to all things , then we when we are to beginne any businesse in word or deed , we must begin it with inuocation on the name of Christ : for Christ he giues the beginning and proceeding to all things . Then we which haue our beginnings of him , must not dare to begin anything without inuocation on his name . Secondly , the same Christ he is the end of all things for two causes : first , because he is the last of all things , and after him is nothing in subsisting and being : nay if all creatures were left to themselues , they would all come to nothing : and yet though all should come to nothing , Christ would remaine the same he was for euer : namely , the eternall Sonne and word of the Father . In that some creatures are become eternall , this is not of themselues , but by Christ , he giues them eternall being and durance , and if they were left to themselues , they would come to nothing as well as others . This then shold make vs with full purpose of heart to cleaue to Christ , if we would enioy eternall happinesse : for without him , and vnlesse we haue it from him , we cannot but come to an end . Secondly , he is the end , because all things were made to serue him . Coloss. 1. 16. For him were all things created . Which is , was , and is to come . These words were expounded in the fourth verse , where the very same are affirmed of the Father . The sense is , that Christ is a substance and essence , or being , subsisting in , by , and from himselfe , and such a substance shall be for euer . Hence we learne two things : first , that the second person in the Trinitie is consubstantiall with the Father , of one and the same substance and nature with him . And the reason is , because there can be but one onely substance , essence , and being , which can be in and by it selfe , and from it selfe alone : there cannot be two or moe , but onely one . As there cannot be two eternals , or two infinits , two omnipotents and absolute Lords which haue nothing one of another . Now in the fourth verse it is said of the Father , that he is a substance of , in , by , and from himselfe alone : and here of the Sonne is rehearsed the same . Then they , seeing there can be but one such essence , must needs be all one : and the Sonne must needes be the same substance , nature , and essence with the Father : not like him , or diuerse from him , but the selfe same in substance and nature : that is , their Godhead is consubstantiall , &c. They be indeed two distinct persons , yet but one substance and diuine essence in the Godhead , which S. Iohn intimates , affirming the same words of both . Hence we learne , that Christ is God of himselfe : for in the same respect the Father is God , he is God : and as the Father is , was , and is to come : so in the same regard is Christ , &c. But the Father is God of himselfe , ergo , also Christ is God of himselfe . Indeed as he is the Sonne , so he is of the Father , hath this beginning from him : but as he is God , he is consubstantiall with the Father , and coequall with him , hath his essence of and in himselfe . And the same is to be affirmed of the holy Ghost , as he is the third person : he proceedes from the Father and the Sonne , but as he is God , he is of , from and in himselfe . 3 That Christ is coeternall with the Father , and as euerlasting as he is , euery way coequall to the Father , hauing the same attributes equally with him , as he is God. The Almightie . As there is in God , so is there in Christ a double power : first , a potentiall : secondly an actuall power . Potentiall is that whereby he can do many things moe then he wil do ; as he could raise children to Abraham of the stones , but he would not : he could haue deliuered Christ from death , but he would not . It is not taken for this power here principally , but rather for the second , namely , his actuall power , whereby he bringeth to passe without let and impediment , whatsoeuer he decreeth , willeth , or promiseth . So he is called Almightie here , because he bringeth to passe actually , whatsoeuer he promiseth to his in his word , without let and stop . Seeing he is thus Almightie , hence come two comforts to his children : first , that whatsoeuer he hath promised his church in Christ , shall be brought to passe effectually , without stop and let , as assuredly as he promised it . Now since he promiseth in the Gospell to all penitent sinners remission of sinnes , mortification , iustification , and life euerlasting ; euery one of them in their time shall be done . Euery true beleeuer shall haue pardon of his sinnes , mortification , sanctification , and eternall life , because he which promised is almightie , able and willing to do all he promised . This is a comfort to all true beleeuers : for all men and Angels cannot giue one of these : but Christ he is omnipotent , he can and will giue them all . 2 He will and can giue his Church sufficient securitie and ease from all her enemies : he can defend and guard her against all their furie and malice ; he is aboue them , and can bridle their might , when and how he pleaseth . This then affoords vs two duties . First , in the crosse and tribulation to humble our selues vnder the hand of God. For it is the Lord which correcteth vs , he is able to do what he list , and more then he will. Secondly , this should make vs to performe heartie obedience in our generall and particular callings , to walke vprightly before him , seeing he is almightie , and seeth whether we walke sincerely or not : if we do not , he is able to punish vs. Gen. 17. it is the argument of God to perswade Abraham to walke vprightly , because he is almightie , able to correct and destroy those which refuse to obey him . Thus farre of the two first parts of this Chapter , the Inscription , and the Titles of this booke . I Iohn , &c. Here followeth the third part of this Chapter , which containeth a vision , from this ninth verse to the end of the third Chapter . In this vision , two things are to be noted : first , the circumstances : secondly , the parts . The circumstances in the ninth and tenth verses : the parts from thence , to the end of the third Chapter . The circumstances of this vision are 4. the first , touching the person to whom this vision befell , Iohn : the second , the place where , in Pathmos : the third , the maner how it is propounded : it was deliuered to him , being rauished in the spirit : the fourth , the time when , on the Lords day . The first circumstance is the person to whom this vision befell , Iohn . He doth this to shew , that it was giuen him of the Lord : for as the Lord hath his visions and reuelations , so the Diuell hath his : but they be distinguished by the persons to whom they be giuen . God giueth his visions not to all men , but to those which are most fit for them , such as be most holy men for life , indued with exceeding gifts of God , as knowledge , wisdome , constancie , zeale , pietie , and religion . So in the old Testament he deliuered thē to his Prophets , not to all , but his seruants , men of singular gifts and graces , and of exceeding holinesse and pietie . Indeed the Lord reuealed some particular things to wicked men , as to Balaam , but they neuer knew them comfortably . It is a propertie belonging to the seruants of God to haue a vision reuealed , and to know the same . Now both these befell S. Iohn , he was a man of exceeding holinesse of life , ( for Christ loued him ) and of singular and rare gifts . Now the diuell maketh no such choice , but his visions befall men which are heretikes , wicked , notorious sinners , and they haue no rare and speciall gifts as the other : so that by this a man may distinguish them , by the persons to whom they befall . Then we must esteeme of it as a singular gift of God giuen to his owne Apostle S. Iohn . After the description of Christ , Iohn describes himselfe by many modest tearmes : first , Your brother , that is , of them being members all of the mysticall bodie Christ Iesus : for the church of God is a familie , God the Father is head and housholder , Iesus Christ is the elder brother , we all are fellow brethren in and by Christ , being by him the adopted sonnes of God , and brethren to each other . By this title first he setteth out his humilitie and great modestie : for he was a man at that time aboue all men which liued , in regard of his gifts and holinesse of life : he was the last Apostle , and had apostolicall authoritie , being a most true professor , yet he calleth himselfe a brother to all true beleeuers , maketh himselfe but equall with them , though they were farre inferiour to him . And so should we esteeme better of all our brethren , then of our selues , and make our selues inferior to them . Secondly , by this title we see he had his hart full of brotherly loue to all the members of the church of Christ : so we are bound to loue all men , as they be of the same flesh with vs ; but those which be of the same faith & religion , to these especially should we shew our loue and affection . It is good reason , that they which haue the same head Christ , the same God , the same faith , hope , religion , and redemption by Iesus Christ , should be so affected to one another : and being linked by all these , should haue a more neare loue , then is between man & man. But in this world , as Esay saith , men hate their brethren , euen for the profession of the same religion , whereby they thinke to be saued . If they liue with more conscience then others , then they reuile , speake ill of , and hate them for the name of Christ. The second title : Companion or fellow partner , compartner in tribulations , in the kingdome and in patience . He was partner with them in tribulations for two causes : first , because at that time when he wrote this vision , the whole Church was in persecutiō and tribulation , vnder that cruell tyrant Domitian , about fourescore or an hundred yeares after Christ : and so he fled to Pathmos at that time , and being mindfull of the afflictions of the Church , whereof he was a member , he cals himselfe a partner with them in affliction . By which he shewes our estate , that it is to be vnder the crosse , to liue in affliction ; not to be companions of peace and ease , but partakers of affliction and tribulation : and therfore those which will be Christs Disciples and follow him , they must deny themselues , and take vp their crosse dayly ; and because of this estate the Church in this world is called the militant Church . Now seeing the state of the Church is in tribulation : we in this land and Church , which haue had peace and quietnes so long without persecution , we must know that it is giuen vs , that now in the time of peace we might prepare our selues against the day of triall and persecution : for seeing the estate of the Church is to be vnder affliction and persecution , we are bound to looke for it , and know that the Lord will come and try his Church : for it must increase and grow by triall . The Lord hath sent labourers into his haruest a long time , which haue gathered much wheate into the Lords barne . Now there must come a day when the Lord will take his fan and siue into his hands , and will with the fan and siue of persecution try the wheat and winnow the corne from the chaffe , that it may appeare who are his true children . Then stands it vs in hand , to take heed we be found good corne and not chaffe , that we may abide the siue , that we proue not light corne , blowne about with the wind , and fit to be cast into the fire to be burnt . He cals himselfe their fellow partner in affliction , because his pitifull hart was moued with compassion to all his fellow members and partners in affliction , when he remembred their persecution and affliction they suffered vnder the cruell tyrant Dominitian . Now looke what was in him , the same affection should be in vs , our hearts should be pitifull , full of compassion for the poore afflicted members of Christ : seeing they be our fellow members , we should haue a fellow feeling with them , and shew our compassion in pittying them . If the foote be pricked , the head stoopes , the eye beholds and lookes on it , the finger puls it out , the hand applies the plaister , the other foot is ready to run for help , the tongue to aske for counsell , and all the members are ready to affoord their mutuall helpe in pittie and fellow feeling : so when any members of the Church suffer affliction , be pricked with persecution for Christs cause , then should we , as fellow members of one body , be ready to do all the helpe we can to them , especially in shewing our fellow-feeling with them . In the kingdome of Christ. That is , the kingdome of heauen . In that he sets first afliction , then addes a kingdome , he shewes that the afflictions & crosse for Christs sake , is the ready way to the kingdom of heauen : it is the way which is beaten and troden by the Prophets , Apostles and the Saints of God : as the Apostle saith , Through manifold tribulations we must enter into heauen . And this momentany affliction causeth to vs an infinite weight of glory : not that it deserues or effects it , but that it is the path-way to heauen . Then we must not thinke it strange when it befalleth vs , for it is the meanes to bring wandring sheepe out of the way , into the ready and beaten way to heauen ; nay it is rather to be thought strange when we haue no affliction : for then we be gone out of the way , seeing the Lord afflicts euery child which is his . In patience . A vertue whereby we are made able to perseuere in affliction , to go on suffering till we come to heauen . Afflictions are the beaten way , heauen is our ioyfull end , patience is the meanes to make vs perseuere and go on till we come to our iourneys end . Rom. 15. 4. Hope to come to heauen is obtained by patience , which maketh a beleeuer to go on suffering till he come to life eternall . There is much fruite in the good ground , but not obtained without patience : and the true beleeuer liues by hope in this life , yet cannot come to heauen without patience . Iames 5. 9. Now because men will say , Patience is a hard matter , and so are discouraged ; therfore to set an edge on their desire , he addes it is the kingdome and patience of Christ : first , because he commaunds it : secondly , patience cometh from the spirit of Christ : thirdly , because as he suffereth in his members , it is called his patience , for their misery and suffering is his : when his members suffer , he suffereth . And this is a singular comfort to al suffering the crosse , that they haue Christ their fellow sufferer , he takes part with them , puts vnder his shoulder , he is content to suffer with them . And in these three standeth the communion of Saints in suffering tribulation . The first step to this fellowship & communion of Saints , is to beare and be in tribulation , and he which is not come to that , is not yet in the communiō of Saints . Then secondly , he must patiently beare them , perseuere without grudging or repining : then followes the last , which is the end of all , the enioying of the kingdome of heauen . Which was in the I le called Pathmos . In these words is the second circumstance , namely , the place where this vision was giuen to Iohn , namely , in the I le Pathmos : an Iland , and one of those which the Geographers call Sporades , lying on the left side of the Churches of Asia , neare to the East Churches by the sea , commonly called the Egean sea : this Iland was a small , base , and poore Iland , litle or neuer a whit inhabited . S. Iohn had his vision , not at Ierusalem , at Antioch , or Rome , but in Pathmos , a base , poore , and litle inhabited Iland . By which we see , that in the new Testament there is no respect of one place aboue another , in regard of Gods presence and our fellowship with him : he doth as well giue Iohn this vision in Pathmos , as to others his Prophets and Apostles in Ierusalem . In the old Testament there was regard of places : as the Lord shewed his presence , and tyed his worship especially to his tabernacle and temple at Ierusalem ; there was the place where he would be worshipped , which Daniel in his prophecy sheweth : for being in captiuitie , he in his chamber openeth the window which was towards the temple at Ierusalem . But now in the new Testament that regard of place is abolished . 1. Tim. 2. 8. Pray euery where , lifting vp pure hands in regard of Gods worship and presence ; in all the duties of Religion we must do the like . Then away with Popish pilgrimage , to churches and chappels of Saints , or to their reliques , for this is meere superstition : for God is present euery where , and a man may haue fellowship with him in one place as wel as another . Also , this may serue to correct our false conceit we haue of our churches and chappels ; for we come into our common houses wherein we dwell , and neuer humble our selues , we thinke in these places we need not : but if we come into the Church neuer so often , we then fall downe and humble our hearts in prayer : the reason is , because we thinke that God is more present there , and we should sooner be heard there then in our houses , and that they be more holy . But in the new Testament now , all such diuersitie of place is abolished , in regard of Gods seruice and presence . Indeed Churches must be maintained , because in them the people may more conueniently meete together to serue God : but we must not think but that common houses are as holy as they for Gods seruice : onely for decency sake , when we that are many may assemble together in one place , they be more holy then any dwelling house , for that time when the word is preached , and prayer made in them . In this circumstance of place note two things , first , by what meanes S. Iohn came thither : secondly , to what end , and for what cause . First , he came thither by banishment : the Emperour Domitian exiled him : secondly , he came for the word of God. He came and abode in Pathmos , being banished for the Gospels sake . In this banishment consider first that S. Iohn was a most worthy Apostle , endued with rare gifts , a singular maintainer of the Gospell , and a famous founder of the Church of God , and chiefe guide thereof in those dayes , and for this cause most hated of the cruel persecutor Domitian , & of the Romanes : yet whereas many other of the true Christians were put to the sword , S. Iohn is not , he escapeth and was banished . The cause of this was Gods speciall prouidence , by which he had reserued him for the benefit of the Church , that he might receiue this reuelation , and commit it to the Church to the perpetuall good of all his children . And so though Domitian was a cruell tyrant , yet he could not kill him , but God ouer-ruled him , that he did but banish him into this Iland , wherein he receiued these visions , and penned them for the good of the Church . By this we see the great care and prouidence of God that he hath ouer his Church , that he doth bridle and ouer-rule the minds and might of cruell Emperours , that they cannot but do al that they do to the glory of God , though they intend the contrary . For Domitian intended only the hurt of Iohn , yet see , by his banishment into that I le , he had fit place to receiue these visions for the good of the Church . So in the death of Christ , the Iewes and Gentiles , and all men banded themselues together to put Christ to death , and the diuell he laboured to stirre them on to practise their intended malice : yet the prouidence of God directeth and ordereth this their malice and wicked practise to the redemption of mankind . So Iosephs brethren intended no such deliuerāce as God wrought by him , in selling their brother . This consideration should comfort all Gods children , &c. When we are oppressed and persecuted by tyrants for Christs sake , we must make no resistance , offer no violence , but suffer all things without resisting , for the Christians weapons are onely prayers and teares : and S. Iohn often in this booke addeth after the foretelling of persecution , Here is the patience of Saints , shewing that must be the complet armour against all out enemies . Seeing he came into this Island not of his owne accord , but by violence and constraint , he thought it not a good and happy kind of life . For if he had come into this place , being litle or not inhabited , he could not do this dutie of his Apostleship : he could not haue founded the Church . This then confuteth the Monkish life , which is no life of holy perfection , ( as they call it ) but of great superstition . S. Iohn would not haue left all companie of men , but that he was compelled to leaue thē : then the life of those which voluntarily leaue all companie of men , liuing in cloisters and secret places , cannot be a life of perfection , but of all imperfection : man is borne to do good to others . Seeing S. Iohn was banished , and here receiued his visions , we see that those which honour God , he will honour them . For S. Iohn was banished , then which what could they do more to hurt him ? Yet then , because it was for Gods cause , God doth most honour him , in reuealing to him these visions . So when Ioseph was sold of his brethren , and most dishonoured of them , then God exalted him . The same may be said of Daniel , who when he was most dishonoured of men , then the Lord exalted him aboue all other men : and the same is true of all Gods children , they which honor him , he will honour them . 2 The cause for which he came into this Isle : For the word of God : that is , because he was by calling a publisher and preacher of the word of God , for which cause he was banished . By which we may note , that all naturall men ( as Domitian and the Romaines were , and all men are by nature ) hate all that professe God , hate his word , they cannot abide it . For S. Iohn a most worthie Apostle , a famous man for gifts , a singular preacher of the word of God : yet for this very cause is hunted , nay banished , not for his owne cause , but for the word of God. This hath bene seene in all heathen Emperours , yea and all men by nature hate the word : yet though they hate it in their hearts , the same word it winneth them , and hath taken place in them to conuert them , and to make them to loue it : which sheweth , that the word taught by the Prophets and Apostles , is indeed the true word of God , not the inuention of man. For if the word which is hated of all men by nature , had not some diuine power in it , it could neuer make such mē to loue it by grace , which hate it by nature . For no word of man can make a man which hateth the same to loue it , but onely the word of God. Seeing Iohn was banished for Gods word , all Ministers are to cast their accompts , to make a reckoning that they may and must suffer persecution , nay , banishment for the word of God. For that which the principall founders and chiefe builders of the Church haue suffered , that cannot be auoyded of them which are ordinarie Ministers . Christ he acquainted his disciples with this , and telleth them , that they are euen accursed , when all men speake well of them . Luk. 6. 26. They must not seeke to haue all thinke well of them , but rather feare if all men like of them , they are accursed . And witnesse bearing . That is , for the testimonie of the history and doctrine of the Gospell : the summe whereof is , that Iesus Christ the sonne of Mary is our Redeemer , to procure to vs righteousnesse and life euerlasting . Now he addeth after the other , this of the Gospell , as a doctrine how to come to life euerlasting and righteousnesse in Iesus Christ : to shew , for what part of the word we are most hated and persecuted , not so much for the law as for the Gospell : because the law is partly natural , the Gospell is aboue nature : as , to beleeue that God made his couenant with our first parents , that the seed of the womā shold bruise the serpents head . Now the Gospell is the glad tidings , in which there is declared , that the promised seed is come , and therefore the diuell he hateth this part most of all , and laboureth man to hinder the course of the Gospell , rather then of the law . So three hundred yeares after Christ , he laboured by might and maine to extinguish the Gospell , to keepe men in ignorance of the Messiah : but when he could not preuaile by force & might , he vsed sophistrie and deceipt , and brought in heresies to obscure the truth of the Gospell , and to ouerthrow the natures , offices and benefites of Christ. Then we are bound to do the contrarie : seeing he laboureth to extinguish it , we must labour to maintaine and defend it , we must labour as much to know it , as he doth to keepe vs in ignorance , that so we may obey and beleeue it . And I was rauished on the Lords day , &c. In this tenth verse are two circumstances : the first , which is the third in number , is the maner of receiuing this vision , and giuing of it to Iohn , namely , in a traunce : the second or fourth , the time , on that Lords day , or that day of the Lord. I was in the spirit . Here we see he receiued this vision in a trance . I was in the spirit : that is , I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce . This appeareth by comparing this Prophecie with other , as with that of Ezechiel , who when he receiued any vision , was cast into a traunce by Gods spirit . To vnderstand this , consider two things : first , what a trance is : secondly , the end of it . A trance is an extraordinarie worke or action of Gods spirit , ergo , not of the constellation and temperature of the starres , nor from the constitution of mans bodie , or imaginations of men , but wrought by the holy Ghost . Secondly , it is not euery worke , but an extraordinarie work , aboue the order of nature , a powerfull and mightie work of the holy Ghost : wherein the whole man both in bodie and mind is altered , and for that cause S. Iohn saith : I was in the spirit . This action consisteth in two actions : one of the mind , and the other of the bodie . In procuring a trance , the spirit of God casteth a man into a dead sleepe , whereby all the senses both inward and outward are benummed . So Gen. 15. 12. when God renewed the couenant with Abraham , he cast him into a trance , that is , into a dead sleepe : the senses all were benummed , onely the mind and soule working . The other action of the holy Ghost is on the mind , to draw it from fellowship with the bodie and all the senses , to haue fellowship with God , that so the spirit of God may enlighten it with light and knowledge of things which are to reuealed to it . And so we see in other extasies and traunces : as that of Peter , his mind was drawne from the fellowship with the bodie , and was in fellowship with God. Then a trance is a mightie and powerfull worke of the holy Ghost , both in bodie and mind : whereby both the mind is drawne from fellowship with the bodie , and vnto the fellowship of God ; and also enlightened with light and knowledge of God , to vnderstand things to be reuealed . Now followeth the end of a trance . The cause why men are cast into trances in receiuing any visions , is , that ( as S. Iohn here ) they might know , that the things deliuered were not inuented of themselues , but giuen of God. For in Iohn , his bodie and all his senses were benummed ; he neither heard , saw , nor felt , but they were asleepe , and therefore the vision must needes be from God. Secondly , that they might take the deeper impression in his and their mind : for when the mind is freed from fellowship with the bodie , not hindered by any fantasies of the senses , they being all asleepe and quiet , then the mind hath best oportunitie to attend and marke , to know and vnderstand , and also to imprint deeper in memorie things reuealed . Here we see the great care of God , who would not haue his children to receiue these visions by senses imperfectly : but that they might throughly vnderstand , know , beleeue , and carie thē away in faithfull memorie , he deliuered them in extasies and trances , the mind then being no whit hindred with fellowship of the bodie , but freed from the same . The like care had he of his Prophets : that they might certainely know , constantly beleeue , and faithfully remember those visions , he would not haue their minds troubled with the fellowship of the bodie , or of the senses inward or outward . And there is good reason of this : for they which must teach a thing to other , to make them know and vnderstand , to beleeue and remember the same , it is reason they should vnderstand and hold it themselues , and keepe it well in memorie . This seeing the Lord did , to make them to vnderstand more throughly , to beleeue more constantly , and to carie away more faithfully , this teacheth Ministers , that they must haue also the through vnderstanding and knowledge of the word , beleeue it constantly , and remember it carefully . Now we must not looke for and expect trances , as they had , but we must come to this by continuall studie in the word , which is the ordinarie meanes to come to that knowledge : it is the meanes by which all men , Preachers , students and hearers do know . Then we should seeke to be cunning in the text of Scripture , to vnderstand the proper sense of it , to be good text men , to vnderstand , beleeue , and remember it . Then this is a fault of those which in studying of diuinity , wil rather reade auncient writings of men , nay the base writings of of wicked and hereticall Friers , then of the holy word of God. In that he receiued this vision & will of God in a trance , and had it so made fully known vnto him : we see , that though he was indued with singular gifts , yet the Lord addeth more knowledge to his former : so that we see that saying iustified , To him which hath shall be giuen . S. Iohn being so carefull to do his dutie of an Apostle , the Lord reuealeth his will to him in most full maner . Euen so all that haue care to know the will and word of God , though their knowledge be small at the first , yet the Lord will help them , adde dayly to their knowledge and increase it . So we see why many heare the word , but increase not , but waxe worse , or stand at a stay : the reason is , because they labour not to haue their knowledge increased ; for if they did , then to him which hath , he should haue more added . Nay contrarily , when we be negligent to heare and to know the wil and word of God , we haue a spirit indeed , but not Gods , but the spirit of slumber , of blindnes and ignorance : so that we see and see not , heare and vnderstand not . Esay 29. 10. On the Lords day . In these words is the fourth circumstance , namely , the time when this vision was graunted to S. Iohn . This day which here is called the Lords day , among the Iewes was the first day of the weeke , called by vs Sunday . It is called the Lords day for two causes : first , because on this day Christ rose from death to life : for Christ was buried the euen of the Iewes Sabbath which is our friday , and he rested in the graue their whole Sabbath , which is our saturday , and rose the first day of the weeke early in the morning , which is our Sunday : and for this cause first it is called , the Lords day . 2 It is called the Lords day , because this first day , to the beleeuing Iewes , was to them in stead of their Sabbath , in which day they worshipped God solemnely : it was the day appointed to his seruice among them , and for this cause especially it is called the Lords day . To vnderstand how it is called the Lords day , we must know three points : first , who changed this day from the Iewes Sabbath : secondly , for what cause : thirdly , whether the Church haue now in the new Testament power to change the Sabbath day to any other day then this seuenth day . The changer and appointer of this Sabbath of the new testament was Christ himselfe , though it be commonly thought that the Church in the new testament and Christian Emperors changed it . My reasons are these : 1. That which the Apostles deliuered and inioyned the Church , that they receiued from Christ , either by voice or instinct , for they deliuered nothing of their owne head : but they deliuered this , & inioyned this Sabath to the Church , although they receiued it from Christ. That they inioyned this day of rest and Sabbath to the Church , it appeareth 1. Cor. 16. 1. For Paul ordained that the collection for the poore should be on the first day of the weeke , he ordained it , and left it not to the choise of the Church , but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore ( as appeareth in the histories of the Church ) was the Sabbath day : when the people were assembled , then they vsed to make their collection : for before that collection there went the word preached , and the sacrament of the Lords supper : and this was the custom of the Church many yeares after Christ , first to haue the word preached and the sacraments administred , then to gather for the poore : and for this cause the Lords supper is called a sacrifice , or a masse , not as the Papists vse it , but because in it we offer , not to the Lord , but to the poore , which was sent them , and so gaue the name to that sacrament to be called the masse . By which it appeareth , that they appointed by Apostolicall authoritie the first day of the weeke to be the Sabbath of the new Testament , which here is called the Lords day . A second reason is this . The Apostles kept this day for the Sabbath of the new testament , Act. 20. 7. and it cannot be proued that they obserued any other day for the Sabbath , but onely in one case , when they liued among the Iewes , when they kept their old Sabbath . A third reason , is , Iohn 20. 19. 26. That same day which Christ rose from death being the first day of the weeke , he appeared to his Disciples to instruct them ; and the eight day after , he appeared again the first day of the weeke , instructing them in matters belonging to the kingdome of heauen . Now it is more then likely Christ would celebrate and keepe that day for a Sabbath wherein he rose , and the eight day after appeared to instruct his Disciples . Now the Sabbath of the Iewes was changed for two causes : first , to maintaine the liberty of the Church of the new Testament , whereof this was a great part , that they were freed from the ceremonies of the Iewes : for here when this day was changed , the Church was no more tied to the Iewes Sabbath day , neither had any such regard after of dayes and times . Secondly , that there might be a more fit time for the remembrance of the worke of redemption : for as God in the old Testament appointed the seuenth day to be a day of rest , to remember the first creation : so there should be a day to celebrate this worke , which is a wonderfull creation , in which we are made new men , so that there is now a new heauen , and new earth , as Isay speaketh , chap. 66. Nay this is a more glorious work then that , seeing in that creation Adam was the head , in this Christ Iesus he is the head . In that Adam was the chiefe , in this Christ. In that Heuah was giuen to Adam , in this we to Christ , his Church to him . In that , Adam had an earthly paradise , in this redemption we haue a spirituall kingdome . In that , Gods mercy onely , in this both his mercy and iustice in punishing of Chirst , and giuing vs forgiuenes , appeared . In that , God shewed his wisdome & goodnes but in part , but herein this he shewed it fully . In that , he made man of nothing , but now he made him of worse then nothing , & better then euer he was . Therfore seeing this day of our redemption is farre passing that , and the Lord appointed a day for the remembrance thereof , much more should there be one for the remembrance of this : now there is no day fitter then that day wherein Christ Iesus rose from death to life , to remember his resurrection . But may the Church now in the new Testament change the Sabbath to any other day , as to tuesday , wednesday , &c. Answ. It cannot , I thinke : because times and seasons belong to God , he alone can dispose of thē , Act. 1. 6. the church hath not knowledge of times and seasons , much lesse of the ordering and disposing of them : for that which the Father keepeth in his owne bosome , the Church cannot know , but the Father alone so keepeth times and seasons , therfore the church cannot know them . And as the church of the Iewes had not power to change their Sabbath , no more hath the Church in the new Testament , to change their Sabbaths . Ob. But the Iewes had authoritie to appoint feasts : therfore they could appoint Sabbath dayes . Hest. 9. 17. they for their deliuerance appoint a day of rest , of reioycing . So 1. Maccab. 4. 8. They appointed indeed solemne dayes for reioycing , and solemne feasts for speciall deliuerance , but they appointed not any day for a sabath & rest , for the whole seruice of God. Some hold that the Church hath power to alter it , nay , to make any day the Sabbath , or if it could be conueniently , two dayes in a weeke , but they haue no warrant out of the word . If this day , the Lords day , be a day to remember the death , resurrection and merits of Christ , we see three sorts of men here reproued : first them which make this day a day of pleasure , pastime and delight . For most young men and seruants imploy this day wholy on their own delights and pleasures , making it a day of carnall reioycing , spending it in eating , drinking , carding , dicing , riot and excesse , so that they turne this Lords day set apart to his worship , into a day to offer sacrifice to the diuel . The second sort is of them which liue more ciuilly then the former , yet they thinke they may do their owne businesse , and take iorneys on this day ; and that vpon this false ground , that a man may aswell and with as honest and good an heart serue God in his owne businesse at home , as they which go to Church . But by this they make the Lords day appointed to his seruice , their owne day , to do their owne worke , and not his . The third sort is , of those which keepe the Sabbath onely at morning and euening Prayer , but as for the rest of the day , they may spend it how they will , on their owne pleasures and pastimes , or their owne businesse : and of this sort are many in the world , who come to the Church but onely so far as the law of the Land inioynes them ; and these men part stakes with God , they giue him one part and that the lesser , and bestow the other on their owne businesse or pleasure : whereas it is the Lords day , not in part but in whole , and so they breake the fourth commaundement . Then on the contrary , our dutie is to keep this day a Sabbath to the Lord , as we are commaunded in the fourth commandement : 1. we must rest from all our sinnes : secondly , from all the workes of our callings , and imploy it wholly on the seruice of God , sanctifying this day of rest to the worship of God from the morning to the euening . Now there is a double sanctifying of the Sabbath , first publicke in the congregation , when we come to the Church to pray and giue thankes , and there to heare the word and receiue the sacraments : secondly , priuate , when men in their owne priuate houses at home sanctifie it , in meditating , reading , and thinking of the word , in praying priuatly , and giuing thankes for benefits : we must not imploy that day in our owne businesse . If the Officer should take our seruant from our works , & set him about the common good , we would be grieued . And if we take the day appointed to Gods seruice , and bestow it on our owne affaires : shall not the Lord be offended ? And the cause why we heare the word publikely and neuer profit , is , because we sanctifie the sabbath onely publikely and not priuatly : so that vnlesse we meditate , reade the word , pray , and sanctifie the sabbath at home , we may heare and reade the word publikely , but without all increase of grace , faith , knowledge and repentance : but if we performe neither , it is not possible to get any grace , seeing this day is set apart for that end . Now to proceed . The reason why the Lord he gaue Iohn these visions , rather on this day then another , is , because though Iohn was absent in body from the Church , yet he was present in spirit , in praying for it at this time : for being absent , he would shew his presence in such duties as he could performe in that solitary place , as fasting , prayer , &c. Now when he was thus occupied , the Lord reuealeth his will to him concerning the estate of the Church to the end of the world . Seeing Iohn being in the Isle of Pathmos , a desert place , yet he kept the Sabboth in all such duties as he could performe : hence we see , that they which are absent from the Church , as in prison , sicke of some great disease , or on the sea , yet they must keepe the Sabbath , they must pray , fast , and call on the name of God , &c. In that he receiued the vision then , when he was exercised in praying and fasting , here is a comfort for the children of God , that when men draw neare to God , he draweth neare to them , Iam. 4. Iohn a worthie Apostle being in banishment , he draweth neare to God in fasting and prayer , and the Lord he draweth nigh to him , and reuealeth his will to him : so if we draw neare to God by faith & repentance , by prayer and inuocation of his name , then he will draw neare to vs. But if we draw our selues backe from him , he draweth backe from vs. This then should moue vs aboue all things to seeke to draw as neare him as can be : then he will come and shew his goodnesse to vs. And the cause why we are so litle acquainted with his goodnesse , is , because we will not be acquainted with him . Now in the second place followeth , after the fourth circumstance , the parts of the vision , which be two : first , an entrance into the vision : secondly , the representation of Christ as he is King and Priest to his Church , which is the substance and chiefe thing in this vision . The entrance is in these words : And I heard a great voice behind me , till the end of the eleuenth verse : The vision or the representation of Christ , from the twelfth to the end of the third Chapter . The beginning and entrance into the vision , is a preparation , whereby the holy Ghost maketh S. Iohn more fit to receiue and marke things to be reuealed , which may be heard and seene . The meanes to prepare Iohn , is a voice : And I heard a voice . The like to this we haue commonly in the old Testament , where the Lord reuealing his will , doth send a voyce before , to prepare his seruants to receiue his will. So when he would giue the couenant to Adam Gen. 3. he prepareth him to receiue , and letteth him heare a voyce in the garden which made him affraid , and to hide himselfe : after the Lord speaketh to him face to face , and giueth the couenant to him . So when the Lord wold giue the law to Moses in the mount , first he sent a voice in a mightie thunder , lightning , and sound of a trumpet : after he declared the law to him . 1. Sam. 3. When the Lord would speake to Samuel , he sendeth a voice to him three times , and after he speaketh to him plainely , and calleth him by his name . So commonly in the old Testament , when the Lord will declare his will to his Prophets , he prepareth them by a voice . So to Cornelius , Act. 10. &c. Seeing the Lord dealeth thus with this most famous Apostle , when he receiued his will by extraordinarie reuelation , being first prepared : then much more we which are sinfull men , which haue not the thousandth part of those graces he had , of knowledge , faith , and obedience , but are so farre short in ordinarie gifts , we must much more be prepared , that our vnderstanding and memorie may be made fit to heare , know and remember Gods will and word declared to vs. And the cause why we increase not in faith , repentance , and knowledge after long hearing the word , is , because we come vnprepared , without looking that our vnderstanding & memorie by all good means may be prepared to receiue the word . The voice is described by the place , Behind me . Not before him , but behind him , to stirre vp attention in him : for men most marke those things which come as of a sudden behind them : so this coming suddenly behind him , drew him to more earnest attention . A great voyce . Thirdly , it is like the sound of a trumpet , not onely a great voice , but full of power and maiestie , as the sound of a trumpet . Now he vttereth these to stirre vp more attention in him : for if he should heare an ordinarie voice , or a small voice , it would not perhaps haue stirred him : but being a great , powerfull , sudden , and a strange voice , it could not but make him very attentiue . Seeing he vseth all these meanes of attention in Iohn , a worthie Apostle , then much more must we vse all good meanes to stirre vp attention in vs , seeing we in all gifts are a thousand times inferiour to the least Apostle : seeing we be dull and heauie , and our senses not so sharpe as they shold be , we must stirre vp our selues , seeke to be attentiue to that which which is spoken : and as Lydia did , we must employ all our diligence to make vs attētiue . And the cause why the word is preached without fruite , is , because we heare it without attention , and haue no affection to it . Now that we may do this , we must beware of two enemies of attention : the first , are by-thoughts , when a man bringeth his bodie , but his mind goeth about his farmes , or worldly riches , about a iourney , or bargaine , or some worldly affaires . These by-thoughts are thornes in our hearts , which choake the good seed of the word , that it cannot prosper and grow : for men which are troubled with them , cannot see how one point dependeth and hangeth on another , but their memorie and vnderstanding is hindered . The second enemie is dulnesse and heauinesse of bodie and soule , which is shewed in this , that we come heauie and sleepie to heare the word , and spend that time which we should employ in hearing , in heauinesse and sleeping . But if we will haue the word fruitfull to vs , we must shake off this drowsinesse , be affected with ioy and gladnesse , and heare the word with greedinesse . If a man should come heauie and sleepie into the presence of the King , especially he being to tell him of great matters , or the giuing of him some great benefit , he would take it for disloyaltie and contempt of his Maiestie . The cause why the word hath no better effect in vs , but that after long preaching and teaching , we be as blind and ignorant as euer we were , is , because we come not prepared : contrarily , if we come prepared , the Lord increaseth our faith , knowledge , obedience , &c. Saying , I am Alpha and Omega . Before he described the voice which he heard , as a meanes of this preparation , by the place . Secondly , the qualitie , A great voice like the sound of a trumpet . In these words he proceedeth further to describe this voice in this eleuenth verse , & setteth downe the substance and matter of this voice which he heard : which standeth in two things . The first , a testimonie , in these words : I am Alpha and Omega , &c. The second , a commandement , to write all these words , &c. 1 The testimonie in substance is in the eighth verse before . In which words of Christ , is , as before , a comparison : namely , as Alpha and Omega are the first and the last letters in the Greeke Alphabet : so I , Christ the Sonne of God , am the first and last of all things ; because before me there was nothing , neither after me shall there be any thing in being and subsisting . These words proue the Godhead and eternitie of Christ the second person . The end why Christ alleadgeth them , is , to certifie him , that these things he was about to shew him came from God , and therefore he bringeth his owne testimonie : namely , I which speake vnto thee am God , therefore the things I deliuer vnto thee are from God , euen from Iesus Christ the second person in the Trinitie , which am God equall to my Father . In this testimonie of Christ , note a singular care of God in respect of his Church : he is carefull not onely to reueale his will to his Church , but withal to certifie his Church of the truth of the same . As here he telleth Iohn , that they come from God , to certifie his soule and conscience in the truth of the same : so he reuealeth not onely his will , but withall assureth men of the truth thereof . Act. 10. Peter hath a vision , and withall the Lord assureth him of the truth of that visiō . And when Christ preached his Fathers will , he wrought many miracles , which were as s●ales to confirme the same , that it came from God. Seeing the Lord he doth not only declare his will , but withall assureth men of the certainetie and truth of his will : this first confuteth the Papists , who teach , that the word of God is certaine in it selfe : but to vs it is not certaine till we heare the testimonie of the Church , which maketh the Scripture which is vncertaine to vs , though certaine in it selfe , to be certaine to vs. But we must here know and learne , that the Lord doth not onely reueale his will to his children , but withall vseth meanes to certifie mens hearts of the truth thereof , and so the word of God is most sure not only in it self , but euen to men , though the testimonie of the Church shold neuer speake word of the same . ● . This confutes all carnall men . There be many which will be of no Religion , because there is ( as they thinke ) no certaintie in Religion : seeing mens opinions in matters of Religion be so diuers , that one cannot tell who speakes the truth . Indeed we differ in many points of religion ; and so many men , so many diuers opinions : yet the true members of Christ they differ not in the fundamentall points of Religion . And though all the world should differ in opinion , yet it followes not there should be no Religion : but the doctrine taught by the Prophets and Apostles should stand sure , and be the true Religion of God for euer : and the Lord can make men out of it to learne his will , and assure them of the certainty of Religion . Now followeth the commaundement : That which thou seest , write in a book , &c. This hath two parts : first , S. Iohn must write the things he receiueth : secondly , he must send them to the seuen famous Churches of Asia . Now the Lord commaunds Iohn to write these things in a booke , and he must set downe that which he receiued of God , to send it to the seuen Churches of Asia : because he being now in banishment , and could not come to them and be present with them to instruct them , therfore he must write these in a booke , that so they might be holpen by them . Secondly , he must not only write them in a booke , but send them to these seuen Churches : first , that they might be confirmed and strengthened in the matters of faith , now in the cruell time of their persecution : secondly , that they might keepe these books for the Church of God which is the pillar & ground of truth : first , because it publisheth the word : secondly , because she keepeth the same from time to time , and also giues testimony of the truth of the same . So then , that these Churches might keepe , publish , and giue testimony of these things , he must send them written to them . Hence we learne , that the word of God written , is an excellent help for the church of God , to edifie the same : else he would neuer haue commaunded Iohn to send this booke to the seuen Churches in Asia . This confutes first the Papists , who hold that the writtē word is but a dead & inky letter , a nose of waxe to be turned any way ▪ secondly , the Anabaptists who looke for reuelations , contemne the written word : but seeing the Lord bids him send it to the seuen Churches in Asia , he sheweth it is an excellent meanes to edifie the Church . We may learne , that the reading of this booke , as of other Scripture , is Gods ordinance , whether it be publike or priuate , and that they must be so vsed as Gods ordinance with reuerence and good conscience . Indeed the word preached is the ordinary meanes to begin faith , and to worke repentance : but the reading of them publikely and priuatly , hath his proper vse to confirme our faith , yea to increase knowledge , faith and repentance in vs. Write , and send it to the seuen Churches , &c. Here is the third point , namely , that a man in the crosse and persecution may be the deare child of God. S. Iohn a famous Apostle and deare seruant of God , yet he is in banishment , and continues a long time from all company of men ; yet God reuealeth his wil to him , and maketh him the pen-man of this book , which he giueth to none but them which be his seruants . Then a man may be and continue in banishment , yet be the deare seruant of God. We reason , if a man be in the crosse and persecution , and continue in the same , he is surely out of Gods fauour , but we see the contrary in Iohn . In the end of the verse he setteth downe the names of these seuen Churches in particular ; and these seuen places were seuen most famous cities in Asia , in which were planted seuen most excellent Churches of all those parts of the world , and for that cause here are named one by one . Then I turned backe . Here is his preparation or entrance into the vision . When I heard a voice behind me being loud and great , I turned to see him which deliuered it to me . In the preparation we must consider , first the meanes to moue Iohn to attention , namely a voice : secondly the end , to make him attentiue , and to inioyne him his dutie , namely , to write , and to send it to the Churches . Now followeth the second part of his preparation , which is , that he turned backe when he heard this loud and great voice , to see who it was which gaue the voice . By this practise of S. Iohn , we may learne our duty : for as he dealeth with the man which giues the voice , so must we deale with God. S. Iohn heareth a voice , and then he turnes backe to see who it is : so must we do with the Lord ; we are all by nature ready to turne from God , and runne from him as fast as we can by our sinnes . Now when the Lord speaketh to vs by the preaching of the word , when we are running on in another way . we must turne to him , turne our hearts to his wayes , confesse our sinnes to him , that so turning to him we may haue fellowship with God. For vnlesse S. Iohn had turned to see the vision and him which spake , he had not seene it : so vnlesse we turne to God speaking in the ministery of his word , and that in time whilst he speaketh to vs , we can haue no fellowship with him , though we heare the word neuer so much . Now followeth the second part of the vision , which is the representation of Christ his maiesty and magnificence , as he is a Prophet , King and Priest of his Church , and it is set out by a large description of Christ from this twelfth verse to the end of the third chapter : In which description S. Iohn sheweth what he receiued touching Christ , partly by hearing , partly by seeing . And herein he describeth Christ , first by his place , In the midst of the seuen candlestickes : secondly , by his forme and figure , Like to the sonne of man. First , he describeth Christ by the place , I saw seuen golden candlestickes , and in the middest one like , &c. These seuen candlesticks here seene of Iohn in a vision , are the seuen Churches in Asia . Now as the Church of God is compared to a candlesticke , as Christ expoundeth it in the twentith verse : so the particular Churches are here called candlestickes , for their resemblance which they haue with candlestickes : for as their property is to beare and hold forth the candle and lamp : euen so the Churches of God beare vp and hold forth , and publish the light of the Gospell to the whole world , partly by preaching and maintaining it , partly by professing the faith . ● Seeing euery Church is a candlesticke ( and not a candle ) to beare vp and hold forth the lamp and light of the word , because they haue no light of themselues , but onely can beare vp and hold foorth the light , and are but the instruments of the light , the true light being Christ himselfe ; then they cannot giue light to mens consciences and hearts , but all that they can do , is to beare the candle , and hold out the light , by instructing and preaching the word , and by their profession of religion . In that they are compared to candlestickes , we learne that all the true members of Christ are candles , burning and shining lights , placed in the shafts of this candlesticke . For though the Ministers must especially be blazing lampes to the people , as Iohn Baptist was , Ioh. 5. 35. yet also are all true members of Christ these blazing candles to hold foorth this light , and shew foorth the doctrine of light to the world . Phil. 2. 15. 16. Euery man in his calling must be a shining candle , and a burning lamp . Now that he may be such a one , he must first haue knowledge of the will and word of God himselfe , then as a blazing candle , send foorth the same to others , by teaching and instructing , by godly life and conuersation . We all professe we be members of Christ , and members of the true Church , then we must carie and hold foorth these burning lights , hauing light in our selues to send it out to others , by teaching them in our calling , and liuing godly , and giuing good example , and so shine to the world . To induce vs to this , to carie our selues as burning lampes : first , it is the commandement of God , Phil. 2. 15. Euery man in his calling must be a blazing light in the middle of a peruerse nation : we must carie our selues free from all sinne , send out our light to all men . For a second reason , marke the fruite and the effect which followeth this carying of our selues as shining lights . When a man is indued with knowledge of Gods will and word , and sends out this light by instructing others , and in a godly example , he winneth many men to the kingdome of heauen . A man if he haue one to hold him out a candle in winter , that he may see his way to go whither he would , he taketh this as a great benefit : how much more is this , to light the way to a blind man euen to the kingdome of heauen ? But on the cōtrarie , when men be dimme and darke candles , and liue not in the Church as blazing lights , but in sinne , ignorance , and loosenesse of life , hence great hurt and daunger cometh to men with whom they liue . For when a man knoweth the will of God , and yet liueth in sin , he giueth a false direction , and so many follow him euen to the pit of hell : and by his bad example , he draweth men as much as in him lyeth , to eternall destruction . In hauen townes , if a man remoue the night marke , and the candle set to direct the ships , he doth as much as in him lyeth to sinke all the ships : for they hauing wrong direction , runne on rockes and sands , because they go to the light which is not in the right place , and so they misse the channell , and light on rockes and perish . So men in this world , they saile as on the sea , to heauen : now if we by our wicked life remoue the marke and giue wrong direction , they must needes misse the right way , and so come to a false hauen , not heauen but hell . And so then , seeing either by our godly life we draw men to heauen , or by our bad life we carie them to hell , it is our dutie to labour by life and doctrine to giue good direction . The third reason to moue vs to be burning lights , is the iudgement of God : for he which liueth in the Church , and yet shineth not in teaching others by his good example , he incurreth the iudgement of God. In the temple the lights and candles belonged to the Priest who dressed and trimmed them , & for that purpose he had snuffers and such instruments : now in the Church euery man is a candle , standing in the church as in a sticke : Christ Iesus he is the trimmer and dresser of them , he standeth in the midst of them , he hath his snuffers in his hands , he trimmeth them and dresseth these candles . Now if after three or foure times dressing and snuffing of this candle , still it burneth dim and will not shine out , he will either remoue it out of the sticke , or else he will take and tread it vnder his feet . So those which in the Church do not send out a shining light , the Lord he dresseth and snuffeth them , but if they still burne dimmely , cast not a cleare light in instructing others , and leauing good example , the Lord will cast them out of their places , put them vnder his foot , and cleane extinguish them . In regard of this daunger , euery man in his shaft and place , the Minister in his , the vnlettered man in his , must teach others , giue good example , else the issue will be this , the Lord will come in iudgement and stampe it out , and extinguish that light . Nay , very reason requireth this at our hands , seeing we be all lights of this candlesticke of the Church , that we should send out light . In winter time we hang out lights , that by them men might be directed to helpe them in their iourney : and shall we be so carefull to helpe men in temporall light , and not much more carefull to helpe them in light toward the kingdome of God ? Let then all ignorant and loose liuers , as there be many among vs , let them now begin to shine : for they stand in the place of good lights , they be in the candlesticke : they must cease from ignorance and loosenesse of life , and beginne to burne and cast light as good candles , both by doctrine and good example . If a man should bring a candle in a sticke to vs , and we shold go about to light it twice or thrice , and it would not take light , we would in anger cast it downe : so Christ if he vse meanes to light these ignorant and loose-liuing persons many times , if they refuse to be lighted , he in his displeasure will cast them downe out of the candlesticke , and not suffer them to take the place of a good candle , but rather tread and stampe them vnder foote . In the Church of God there be many ignorant persons , many which continue in their ignorance & rebellion , and so continue in sin : but a small number of good blazing lamps . Many hold the place of good lights , but are darke , dimme , and giue no light , let these feare Gods iudgements . Would any be true candles , burning and blazing lights ? let them first get knowledge in the word and will of God , furnish and replenish their hearts with knowledge , and after practise the same faithfully in obedience , in leading a godly life , shining to other in holy example , exhorting and instructing them , that so shining foorth clearely and chearefully , Christ standing in the middest of the lights , may like and allow of them . For vnlesse we shine thus in this candlesticke , to wit , the Church of God , where we haue our places , we shall neuer haue light , nor ioy in the kingdome of heauen : but if we do , we shall then shine as the Sunne , cleare and faire for euermore . Golden candlestickes . That is , made of gold : so called for two causes . The Church of God is compared to a candlesticke of gold : first , because as gold is most excellent of all mettals : so the Church of God is the most excellent of all societies and companies of men . All companies and societies of men , in the familie , towne , citie , kingdome , commonweales , they be all the ordinance of God , and excellent in their kinds : but the Church of God is aboue all these , it is most excellent , no societie cometh neare it : first , because in the Church there is saluation to be had and obtained , but in none of these societies of men it is to be had , as they be societies of men , but as they be Churches , or true members of the Church . 2 It is a most excellent societie , because this is the end of all other societies , they be all ordained to maintaine this , as the chiefe , and this euen the Church of God , is the end of them all . 3 The Church it beautifieth and adorneth all other societies , because herein is their honour and preferment , in that they be either Churches , or members of the true Church . Seeing the Church is the chiefe and most excellent societie in this world , we must aboue all things haue speciall care to become members of this societie . Men haue care and labour to become members of those townes which be in corporations , and haue freedomes aboue other : then much more should we labour to be members of that societie which is most excellent , to be true members of the Church of God. Seeing this is the chiefe societie , and all referred to maintaine the Church of God , it must be our speciall care to maintaine that Church , euery man in his calling , as the King , Prince , and Magistrates , the Ministers in their callings , yea euery man in his particular calling must seeke to preserue this societie . Seeing this societie adorneth the other , & giueth them their beautie , we should labour to bring all societies to this . Men in families must seeke to make their familie a Church , or a member of the true Church : they which rule a towne , to make it a true member of the Church , and to make it an ecclesiasticall societie : so Kings to make their kingdome a Church , & member ber of the Catholike Church , because al other societies without the Church , are but as places without light , and without the candlesticke to hold vp : and without this light , they be in darknesse and the shadow of death . It is compared to a golden stick , because it is most precious to God , none so deare , none so neare to God , as this societie of the Church . Christ therfore to expresse how deare it is , saith it is a seale to his hand , and a signe on his right arme . Can. 8. 6. Zachary cals the Church the apple of Gods eye , shewing it is most deare in Gods sight , as precious as the apple of the eye , which is most tender to vs. Psal. 45. it is compared to the Queene in a vesture of gold : nay , no societie is so precious and deare to Christ as this , seeing he hath shed his owne heart blood , euen the blood of God , to redeeme his Church . In the middest of the seuen golden candlestickes . Christ is in the midst of them , that is , he is present with his Church continually in all times : he hath continuall care of it , to gather his Church , and being gathered , to preserue it and defend it from all her enemies . Seeing Christ is in the midst of his Church present to gather and defend it : then the supremacy of the Church of Rome , whereby they will haue one head of all the Churches on earth , is needlesse : for Christ is present , gathering and defending his Church at all times : then there needeth no generall Vicar . In the presence of a king , they of a commission cease , though they were assigned before : and if any should be so impudent as to take on him the office of a king in his presence , all men would condemne him : so though Christ had giuen this office to the Pope , yet seeing he is present at all times in his Church , to gather and defend it , the generall gouernement of the Pope is needlesse , and it is extreame arrogancy to take on him the office of Christ in his presence . Seeing Christ is in the middest of his Church , we must do as Enoch , Gen. 5. 22. walke with or before Christ : when we take any thing in hand , do any thing in word or deed , we must do all in Christs presence . We must do all we do , that we may haue approbation of Christ , for he is in the midst of his Church , to looke to it , to defend it , he seeth what we do ; therefore do all that he may like of it , and approue it . That we may do so , we must haue direction for that we do out of his word : and if we be able to walke before Christ , we shall be able to do many duties to him , and be vnblameable in this wicked world . The second argument whereby Christ is described , is his forme and shape Like the son of man. Hence some gather , that it is not Christ , but some Angell which is described ; but they are deceiued , for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first and the last , and he that was first dead then aliue , which belongs to Christ alone . Like the sonne of man , but more significant it is in the originall , Like a sonne of man : if it be translated , The sonne of man , then Christ must be vnderstood : but in the originall it is , A sonne of man , according to the phrase of the old Testament , where when they would signifie one that was a man , they called him , A sonne of man , that is , man like a man in forme and shape . Christ is said to be like a sonne of man , not that he appeared to Iohn in his manhood , for that was in heauen , but in a likenesse , appearance and resemblance of his manhood : and as he doth not appeare here , so in no place after his ascension he appeareth in his true manhood . Stephen saw the sonne of man stand at the right hand of God , Act. 7. but that was in heauen : and Paul heard him speake , Act. 9. and being rauished , 1. Cor. 13. but then also he was in heauen . And this Christ doth to a speciall end , to shew that whereas men much regard and esteeme his bodily presence , as his Apostles and friends did , who had too great a desire of it , we must not seeke to haue earthly familiaritie with him , but we must lift vp our hearts by faith , and so haue spirituall familiaritie and acquaintance with him . And so he biddeth Mary , touch me not , being not yet glorified , to checke her too much desire of his bodily presence : but he would haue her and vs to lift vp our hearts by faith , and haue spirituall familiaritie and acquaintance with him in heauen . Then hence , the defence of consubstantiation and reall presence of the body of Chirst is in the sacrament , is but needlesse , seeing it is sufficient Christ is present in spirit , not bodily any more , but we must lift vp our harts to heauen , and there for euer liue and rest in him . The Papists gather of this , in that Christ appeared after his ascension in the appearance and forme of a man , that they may make the image of Christ , who being God appeared in the forme of a man. Secondly the Father , who is figured by an old man , Dan. 9. and the holy Ghost in the forme of a Doue , they hold they may picture thē , not in any forme but in that they appeared . Answer . It is not vnlawfull for vs to haue the pictures of the Father , Sonne and holy Ghost as they appeared in forme , as Christ in a man , the Father in an old man , the holy Ghost in a Doue , to illustrate and set out the history : but we deny and hold it vnlawfull to haue any of them , or the picture of Christ ( if it were to be had ) to religious vses , to put vs in remembrance of Christ , to worship God , in , or at , or by it : for thus to worship God is flat against the second commaundement . Clothed with a garment downe to the feete . In these words following , is described the garment and attire wherein Christ appeared to Iohn . The first part of his attire , is a long robe or garment down to the feet . He appeared in this kind of garmēt , first to shew he was the high Priest of the new testament after his ascension , to do the the office of the high Priest , because this was one of the garments which the high Priest vsed when he offered sacrifice . So Christ hauing offered himselfe on the crosse , he is still high Priest for vs , to make intercession for vs to his father . Secondly , he appeared in this kind of attire , to shew he is the Prince and King of peace , because this long robe and garment is in all nations , where it is vsed , a signe of peace : so Christ hauing this garment , is not a King of war but of peace . Esay . 9. Thirdly , to shew he excelled in wisedome and counsell : for this garment in all nations which vse it , was giuen to them which excell in wisedome and counsell : so Christ here is clothed with this long stole and robe , to shew that he excelleth in the spirit of wisdome and counsell , because the spirit of wisedome is in him without measure . Esay 9. 6. Col. 2. Hence for the attire of our body , we learne that it must be sutable and answerable to those good things which be or ought to be in our hearts , as this garment of Christ , to shew he was high Priest : secondly , that he was King of peace : lastly , that he excelled in wisedome and counsell . So our attire should be such , which may signifie the vertues which be in vs , as our knowledge , obedience , sobrietie , temperancy , humilitie , and all the good gifts and graces of God : we must not onely shew out the graces of our hearts by word , but euen our attire must set out what they be . And as we must be candles , in teaching and instructing in life and conuersation : so we must shine and shew forth the vertues of our heart by our attire . But alas our practise is contrary , for our apparell is now sutable to all our corruption and vices of our hearts , to set out our pride , to preach to the world our lightnesse and loosenesse of life , the vanity and folly of our heart : so that if a man see one go , though he neuer be acquainted with him , neuer spake to him , yet he may know his fondnesse , folly , loosenesse of life , pride and corruption of his heart by his apparell . The second part of his attire , is , that he was girded about with a golden girdle about the breasts : which is to shew , that Christ was ready prepared to do all the offices of a Mediator for vs : for the girding vp of the body , the binding of mens apparell to them , is a signe of diligence and care to do ones dutie ; as the not girding of the clothes , but to leaue thē loose , is a signe of negligēce and carelesnesse . Then seeing Christ is girded vp , it sheweth he is ready prepared to do the office of a Mediator to all men : and so Christ whilest he was on the earth he shewed this , he saued all the poore sinners which came to him ; and since his resurrection he is not negligent , but ready prepared , girded to do the office of a Mediator to all true penitent sinners . This must be a singular comfort to all which haue any sparke of grace , that Christ he is ready to attend on them , to do the office of a Mediator for them . When we be in affliction & crosse , he is ready prepared at our elbowes to deliuer vs and comfort vs : when we be ready to die , he is not farre off , but stands by vs , ready to cary our soules to heauen ; in all things he is ready to all the workes of a Mediator , to helpe vs in all the workes of our saluation . Christ he is not like Pharaohs Butler , who promised Ioseph to remember him , being promoted to honour out of prison , but after being exalted in Pharaohs house , forgot him , Gen. 40. But Christ he is still now as readie as euer he was in earth to helpe vs , and to do all the workes of a Mediator for vs. Then we must imitate Christ , and haue our loines girded vp . Luk. 12. we must be prepared and made readie to do all our duties , to call vpon the name of God , to giue him thankes , to renew our faith and repentance daily : yea euery day make our selues readie to die or to liue , and to be alwaies readie to do all the workes concerning our saluation , and at all times to carie our selues so , as we be readie to enter into heauen at any time . But we neuer thinke of this , we are readie to no good thing , we neuer thinke of death till it knocke at the doore . Oh let vs labor to become good followers of Christ , hauing our loynes girded vp , readie prepared to all good workes . About the paps : not the belly , but breast . Some thinke ( and not vnfitly ) to shew , that his thoughts and affections which came from the heart , they be most perfect , ranged in , not subiect to any sinne , but guided by the spirit , which with full measure dwelleth in him bodily . And his head as white as wooll . Now S. Iohn describeth Christ by the parts of his bodie : first , his head is as white as wooll or snow , which is to shew the eternitie of Christ : for though as he was man he had a beginning ; yet as he is God , he is eternall : he is the auncient of dayes , Dan. 9. and when all things began , he was before . Seeing our Sauiour Christ vseth this hoarinesse and whitenes of the old gray head , to set out his eternitie and euer-being , he would shew the excellencie and honor of aged men , of the old gray headed man , which other younger want : and for this , he compareth the old gray head to almond trees which are alwaies white . Eccles. 12. 5. and Prou. 16. 31. it is compared to a siluer crowne , not made by man , but made and placed by the hand of God on the aged mans head . This excellencie of the hoarie head is in this , that he beareth in his person the image of Gods eternitie , before all younger men : he standeth in the roome of God , to shew Gods eternitie to men : namely , in this old and white head of his . Now seeing the aged man hath this excellencie aboue young men , he must be reuerenced : young men must rise to him . Leuit. 19. and we must in their hoarie head learne the image of Gods eternitie . They which be such , which in regard of their age haue this excellencie aboue others , they must excell others in knowledge and experience , in wisdome and holinesse , 1. Ioh. 2. 13. I write to you fathers , which know the father which hath bene from the beginning : shewing , he taketh it for granted , that aged men which be fathers , should haue knowledge in the will of God. Secondly , they must exceed others in holinesse of life . God is holy , they beare his image , therefore they must ( seeing they beare his image aboue others ) go before yong men in holinesse . And therefore Salomon , Prou. 16. 31. compareth old age to a siluer crowne ioyned with righteousnesse , which , when they be ioyned together , old age indeed is a glorious ornament . Then men must take heed that old age be no disgrace vnto them , nor dishonour , but an ornament and commendation . But alas , miserable is our dayes , when young men excell old , in knowledge and wisdome , in godlinesse of life and conuersatiō , and other gifts of the Spirit : but it should not be so , but as the aged must go before them in preferment and excellencie , so they should go before them in wisdome , knowledge , experience and godlinesse . And if in these which weare the siluer crowne on their heads , there be found sinnes abounding , and loosenesse of life , it is much more dishonor in them then the younger , though in neither commendable . And it is not enough for old men to say , their memorie , conceipt and knowledge faile them : for this sheweth they haue liued a bad and loose life , and mis-spent their younger age : but they must labour , that with their siluer crowne on their head , they may haue a siluer life in heart and hand . And his eyes were as a flame of fire . S. Iohn goeth on to describe Christ in vision by the parts of his bodie : now in handling these parts , though no man can set downe certainly what the holy Ghost intendeth in euery point , yet we must consider what is most probable in the word of God. And his eyes , &c. He addeth these , to signifie two things : first , to shew that our Mediator is of a most piercing , sharpe , and quicke sight , so that he beholdeth all things in earth , euen the secrets of our hearts , for he hath fierie and piercing eyes : and as fire entreth and pierceth all mettals , so Christ by his fierie eye pierceth into the substance and secrets of the hearts . Now it is necessarie that the head of the Church should be so sharpe of sight , that he might behold the whole Church , see all the enterprises of the diuell , and the estate of all his children . Seeing Christ is of so piercing and fierie a sight , that he seeth the very secrets and thoughts of our hearts , we must haue care not onely of our words and actions , but of ordering our thoughts and affections : for Christ pierceth into our hearts and seeth them : therefore we must looke they be in order that he may approue them . It is true , thoughts and inward affections , with men beare no action , because men know not the heart and affections : but it is not so with God , he seeth the least inclination and purpose of our hearts , and he keepeth court of iudgement , not onely for words and actions , but for thoughts and affections . Therefore men must take heed they be well ordered , and so of Christ approued , that for thē they be not condemned . Christ he seeth our hearts and our very inclinations : then we must in matters of religion be indeed that we seeme to be : for though we can bleare mens eyes with outward profession , and they can go no further : yet the Lord he hath fierie and piercing eyes , and seeth our hearts , and how we be but hypocrites if we be not indeed that we seeme outwardly to be . Yet men must stay and suspend their rash iudgement , and not for the professing of religion iudge men to be hypocrites : for God alone searcheth their hearts . Secondly , he is thus described , to shew , he is full of anger and iudgement , and readie to take vengeance of his enemies : that is , of them which will not giue themselues , and turne to him by repentance , in obeying his will and word . For though Christ be a Redeemer and Sauiour , yet he is also a iudge , & in indignation will execute his iudgement on his enemies , euen vpon all that refuse to haue him to rule ouer them : as he saith , Those mine enemies which would not haue me to rule ouer them , bring them that I may kill them . This may serue to awake many drowsie and secure professors : for men now in this barren age liue in sinne and ignorance , neuer thinke of the duties of faith and repentance , take pleasure in sinne ; it is meate and drinke to them to liue in securitie : not one of a thousand turneth to God by heartie repentance . Let these know , that though they liue closely in sin , yet Christ beholdeth them , not as a Redeemer , but as a Iudge , with fierie and piercing eyes , readie to execute iudgement on them for their sinnes . They then must consider their owne estate in time , and turne to God , lest that they going on in their sinnes , and snorting in securitie , Christ come vnawares , and cut them off in his anger : for it is a fearefull thing to fall into the hands of God. And his feet like to fine brasse . The word signifieth brasse , which is shining , for substance durable & pure , the very choice and excellentest kind of brasse . This he addeth , to signifie the inuincible power of Christ , that he is able to encounter , nay , hath alreadie encountred with sinne and Satan , wounded them , and bruised their heads to powder : for his feete are strong and durable , he is of power to ouercome his enemies , to tread them vnderfoot , and grind them to powder : and not onely in his owne person , but in his members , he is most powerfull . Seeing he hath brasen feet , strong and durable to ouercome his enemies and tread them vnderfoot , this is a singular comfort to the children of God , who if they be exercised with any temptation of Satan , or with any affliction and griefe , they must not be discouraged , but seeke to Christ their head , he will in vs ( as he hath before in his owne person ) bruise the serpents head , and breake it to powder . Let vs then put our cause to Christ , and let him haue the whole ordering and dispensation of it : so , if sin and corruption hang on vs , vexe and oppresse vs , we must flie to him , make him acquainted with it , seeke helpe from him , and we shall doubtlesse find it weakened and wounded , nay bruised to peeces , by his helpe . If we see the terrors of death , we must not feare too much : for Christ is strong , and able to ouercome death , nay he encountred with sinne and Satan on the crosse , ouercame him there , and went downe with him to his owne denne and cabine , and there vanquished death : so that he hath subdued and brought him vnder foote , and made him his footstoole . And as this is a comfort to the godly , so it should be a terror to the wicked , whō without repenting liue in their sinnes : for Christ hath a foote of brasse , he wil bruise them in peeces , make them his foote-stoole , and with his brazen foot grind them to powder . Then they which be as yet enemies to Christ , must turne to him , leaue their old maister Satan , come to him , else he will breake them to nothing , by his strong and brasen foote . Burning as in a fornace . The feete of God as of men , in the Scriptures often signifie his or their wayes : so here the feet of Christ signifie his wayes or workes . Burning as in a fornace : this sheweth the perfection of Christs wayes , they be vncorrupt : euen as brasse purified in the fire , so be they , most pure , most vnspotted , without all drosse ; all his wayes , his counsels and works , either of creation or preseruation , all are without fault . The way of God is vncorrupt , the word of the Lord is tried in the fire : he is a shield to all that trust in him . Psal. 18. 30. Seeing all his wayes are pure and most holy , we must speake and thinke of them with reuerence , euen of his secret iudgements whereof we know no cause nor reason ; we must reuerence them , and aknowledge that they are pure of themselues . In matters of Religion there is a learned ignorance , whereof this is not the least point , to content our selues with his wayes , and not curiously to search into those things which he hath not reuealed in his word : but though they be against reason to man , acknowledge them as holy & true , with reuerence , for all Christs waies be holy . The blind man cannot iudge of the light , because he seeth it not : no more can blind man ( such as all be ) iudge of workes hidden with God. The Lord bids Abimelech giue Sarah to Abraham , else he wil punish him and all his : what reason is this in mans sight ? nay it seemeth cruelty , to punish his seruants for him . So Achan he sinned , Ios. 7. and the people are plagued . Dauid sinned , 2. Sam. 12. the child died : and he sinned againe , 2. Sam. 24. the people is plagued . What reason can mā giue of these ? These seeme al contrary to reason in mans iudgement ; but we must reuerence the counsels of God , as good , pure , and holy , though we see no cause at all of them . The Lord hath determined to saue some , to cast off other some : now this seemeth crueltie to man : nay some hold it an action of crueltie , that the Lord should withhold his mercy from one , and shew it to another . But they sinne , seeing it is the doctrine of Gods word , that he in his good will and pleasure , hath determined to saue some , to reiect other for his owne pleasure : though we see no reason at all of this , we must reuerence it , and hold it the truth of Gods most holy counsell . And his voice as the sound of many waters . This he addeth for two causes : first , to shew the loudnesse and greatnes of his voice , because this voice of Christ in his word hath gone through the whole world : for the doctrine of Christ hath bene sounded in all parts of the world . Secondly , to shew the power , force and efficacy of this voice in the eares of his creatures . Christ before all things were , but spake the word , and at his word all things were made . Lazarus lay rotting in his graue , yet he heard the voice of Christ , as of a thousand trumpets sounding in his eares , and rose vp : nay the bodies of men being dead sixe thousand yeares , euen those shal heare the voice of Christ , being a loud and great voice , a powerfull and effectnall voice . Seeing this voice of Christ is so loud and powerfull a voice that the dead are able to heare it : this shewes the securitie and deadnesse of those men , which though they heare it dayly sounding and crying in their eares , as the noise of many waters , yet they will not , as did the dead bodie of Lazarus , heare and stand vp , and come forth of their graues of sinne , but still snort in securitie and rot in their sinnes . This argueth our great drowsines , that the dead which haue layne six thousand yeares , shall at this voice rise and awake , and we hearing it both loud and powerfull , and publike in our eares , will not put vp our head nor our heart , not seeke to get one foot out of the graue of sinne and securitie . And he had . Here S. Iohn describeth him by his parts , and the properties of euery part . In his right hand seuen starres : that is , seuen Angels , seuen Ministers of the seuen churches of Asia . The Ministers are compared to starres : first , because as starres send out light to men on earth ; so the Ministers ought to giue light to men , euen spirituall light , by doctrine taught by them , and by conuersatiō of life among them . Secondly , they be compared to stars , because as the stars haue their continuall abode in heauen , neuer descend downe : so the Ministers of the word especially should haue their conuersation in heauen . It is the dutie of all , but more specially of the Ministers , in regard of their callings : first by seeking their owne saluation : secondly , by seeking the saluation of others : by which two they must haue their conuersation in heauē , though they haue their bodies in earth : thirdly , because they shall be honoured of God in heauen , as the starres : for Dan. 12. they which do their dutie , they shall shine like starres in the firmament . They be in Christs right hand : that is , all regiment and gouernement in matters of the Church belongs to Christ , he alone hath the whole disposition and ordering of the ministery : seeing he alone is head of the Church , and the Ministers they be in his right hand : he rules and raignes in his church , he careth for it and looketh to it . Seeing these starres be in Christs right hand : this shewes that the choosing & furnishing of the ministers of the word , belongs to Christ , Eph. 4. he giueth them their gifts and places : then we ought in this last age to pray the Lord to send out laborers into his haruest , that so his children might be gathered , and an end made of these miserable dayes . He holds these seuen starres in his right hand . Whereby we see , he giueth them defence and protection , so long as they be faithful in their callings . He carieth them in his right hand : & though they haue sundry discouragements , yet seeing Christ he ordereth their ministery , and disposeth of it , if they be faithfull , nothing should hinder their course , nothing should cut them off from their duty , neither the want of obediēce in them to whom they preach and labour , not seeing that fruit they should ; nor the iniuries of the enemies of their profession ; nor any thing else . Seeing they be in his right hand : this sheweth the excellency of this calling of the ministery . Idle men esteeme it most base , & accept of it as of a meane calling , and so discourage many : but in the sight of God it is an high and holy calling , he carieth them in his right hand , defends them and protects them . Now what greater glory can there be , then that they should be so honored , to be borne and caried in the right hand of the King of heauen and earth , though wicked men dishonour them , esteeme so basely of thē ? This should stir those who haue good gifts , to get this high and holy calling , thus to be honoured of Christ. They must be vnblameable : for seeing Christ carieth them in his right hand , he will hold nothing but that which is holy and pure , as he is ; but if it be defiled , sinfull and wicked , he will take it out of his right hand , put it vnder his brazen foote , and grind it to peeces : and the more he had honoured them , the more will he dishonour them . By the same reason , the hearers are bound to profit , else they must drinke of the same cup : for if the ministers be punished for not preaching , then they for not hearing . And out of his mouth , &c. In these words he describes him by the two last parts of his body , his mouth and his face , And in his mouth was a two edged sword , &c. By this two edged sword , is meant the doctrine of the law and the Gospel , vttered and propounded by the Prophets and Apostles : and this two edged sword is described , Heb. 4. 12. It is mightie in operation , &c. The doctrine of the law and the Gospell is compared to a two edged sword ; because as a sword with a double edge enters not onely into the flesh , but to the bones , yea euen to the marrow : so the word preached it enters into the heart deepely , to the diuiding of the spirits ; yea it enters to the very bottome of the heart , it searcheth euery nooke and corner which is most secret . The word hath a double operation , one in the wicked , another in the godly . In the wicked this sharpe two edged sword of the word , it wounds them at the heart with a deadly wound , and so by the same wound brings them to eternall death . Esa. 11. 4. He shall with his breath , that is the sword of his word , slay the wicked . This is that sword that hath and will kill Antichrist . Ob. But how cometh it , that the word of God should wound or kill any ? how should it slay a wicked and vnrepentant sinner ? Answ. We must know there be three degrees of spirituall death : The first is , the separation of bodie and soule , when the bodie is laid in the graue , the soule conueyed to the place of torments . The second is , when a sinner in this life by the word is wounded and smitten , and so receiueth in his heart a deadly wound . The third degree is at the end of this life , at the last iudgement , whē soule and bodie shall go into hell fire : for euen a sinner receiueth his deadly wound in this life , which is the first steppe to hell and eternall death in the life to come . In the inflicting and giuing of this wound , there be three actions of Christ required , which he worketh in the hearts of the wicked by the doctrine of the law and the Gospell . The first is , to reueale to them their sinnes , all their pride , rebellion , hypocrisie , the damnable corruptions of their hearts , and all their sinnes against the first and second Table . 1. Cor. 14. 24. 25. If in the Church all prophecie , there come in one which beleeueth not , he is rebuked of all , because they iudge him an hypocrite , and so the secrets and corruptions of his heart are laid open and discouered by the word preached . The second action of Christ is this , he after reuealeth to them the wrath and curse of God against sinne , his indignation against the breakers of the law : and for this cause the law is called the killing law , because it sheweth iudgement without mercie for the transgressions of the law . Thirdly , Christ by the word preached sharpeneth the sting of conscience , maketh it awake , and terrifieth a man when he heareth or remembreth the word , and the curse denounced against sinners . So Felix when Paul preached to him of iustice and temperancie , he fainted and trembled , the word was a two edged sword of the spirit to wound his conscience with terrour and feare . So Dan. 5. Beltashar seeing but an hand writing , he quaketh for feare , the word of God came into his mind , and made his conscience accuse him , and his knees smote together for feare . So then by this we see how Christ killeth the wicked , by reuealing their sinnes , shewing the wrath and anger of God against sinne and sinners which repent not , and the curse of the law : and also by sharpning the sting of conscience , to wound them and strike them at the heart ; and so they by this haue the first wound of eternall death . Though the Lord may in mercie recouer them of this wound , yet of themselues they be in the estate of death ; and vnlesse they repent , they are in the first step to eternall death . For those horrors and feares which come into a mans heart in regard of Gods wrath and iudgements , seuered from grace , are no grace , but the first wound to eternall death , vnlesse the Lord giue grace . Seeing Christ carieth the two edged sword of the Spirit in his mouth , whereby he woundeth his enemies with a deadly wound at the heart : then when we see any which cometh to heare the word , and after rebelleth , stormeth , and rageth against the same , being wounded in conscience therewith , we must not be displeased with it , but pitie his case , seeing he is wounded at the heart with a deadly wound : and he in this case is in the first steppe to eternall death , vnlesse the Lord recouer him of this wound . In those Churches and places where the word hath bene long preached , and the people remaine in blindnesse and ignorance , and vnreformed , we must in these take pitie on them , seeing this is a heauie iudgement of God on them : for these are wounded with a deadly wound by the sword of the spirit , because the word hath bene long and often preached to them without profit : and the word it neuer returneth emptie , but either saueth or destroyeth , woundeth or healeth them . So that though men may liue ciuilly before men , making a faire shew , yet if they be vnreformed and liue in ignorance , these are but dead men in the sight of God : the word hath giuen them the first deadly wound , therefore we must pitie their estate . If we come into the field , see an hundred men lye wounded , and gushing out bloud , some in the head , some in the sides , and some in the feet , we cannot but be exceedingly moued : so in the church of God many are vnreformed in obedience and repentance : and though we cannot see their bloudie wounds with bodily eyes , yet we may see them lye wallowing in the bloud of ignorance and securitie , of impenitencie and wickednesse , therefore we must pitie their estate : for they be dead men indeed , seeing they be not reuiued by the word in reformation of life and obedience : for the word either quickeneth or killeth . Seeing the word without grace killeth , we must not content our selues with it , but seeke to feele the worke of the Spirit , peace of conscience , and reformation of life by the word . Let vs then by a liuely faith labour to apply Christ by the word , to lay hold on him and his righteousnesse , so that we can say , we liue not , but Christ in vs. But this word hath another action in the elect children of God , which though it be manifold , yet all tend to further and procure their saluation . The first work of it in these , is to wound deepely , and to kill the corruptio● of mans nature in his heart , with a deadly wound , that it neuer recouer againe . Yet though it wound a man , it killeth not the person , as in the wicked , but onely the corruption of his heart , and quickeneth the person to Christ , killeth him in regard of rebellion and vnbeleefe . We are sacrifices to be offered to God , therefore we must be killed , not in our bodies and soules , but in our corruptions , affections and rebellions . That we may be killed , the two edged sword of the Spirit is required , which giueth our corruption the deadly wound , and cutteth vp the root . Since the second action after our conuersion & change is this , the word of God must cut and pare the remnants of our corruption , by lessening and weakening of it daily . Ioh. 15. As the husbandman cutteth , loppeth and pareth off all branches that beare no fruite : so the word of God cutteth and pareth away the remnants of corruptions in our hearts , that so our hearts may bring foorth more fruite . Thirdly , the word of God serueth to keepe his people and children in awe and subiection , and therefore Christ holdeth the scepter of the word in his mouth , that though the wicked will not be kept in awe , yet his elect may tremble and feare at the lifting vp of the same . Amongst men if many be fighting , let the Magistrate but hold vp the sword of Iustice , euery man yeeldeth and putteth his sword into his sheath : and shall not we much more cease from sinne , and feare , when Christ the King of heauen and earth , holdeth out the scepter of his word ? And if any refuse to be subiect , and to obey the Magistrate , he is counted a rebell : if men refuse to obey the scepter of Christ , shall they not be so accounted ? So then by these actions we see the power of the word , it killeth corruptions in our hearts , pareth it and the remnants of it , and it keepeth men in awe and subiection . Yet it differeth in the wicked , and in the godly : in the wicked , it maketh them feare , and woundeth them to death , destroying both soule and bodie : in the godly , it woundeth them indeed , not in their persons , but in the corruptions of their hearts . It maketh vs fit to encounter with the diuell , and to vanquish him in all his temptations if it be vsed with knowledge . Seeing the word of God serueth to kill our corruptions , we when we heare the word , must receiue and beleeue the same , not onely when it is deliuered in generall , but applyed in particular : though it touch vs and wound our hearts , we must suffer it , and reioyce in it : for that is the first steppe to health , to haue our corruptions ripped vp and touched . When the sword of the spirit entreth to our hearts , it will ransacke euery nooke and secret corner : then we must reioyce in this blessing of God , suffer it gladly , seeing it is the onely meanes to come to life . If one be sicke of a Fistula , he will suffer the Chirurgeon to rippe and launce him , to search euery part of the wound : and shall not we suffer the Phisition of the word to display , to lay open , to ransacke and search the corruption of our hearts , seeing that is the onely way to recouer health . For we cannot liue to God till we die to our selues and to our sinnes : we cannot p●ssibly die to our sinnes , till our corruptions be destroyed , and all our sinnes killed and wounded to death . In his mouth . Other Kings carie their scepter in their hands , but he in his mouth , to shew , that no doctrine must be receiued of vs , vnlesse it proceed from his mouth : for he receiued his Fathers will , deliuereth it to his Church , to his Prophets , and Apostles , and they to vs. And his face shone , &c. For as the Sunne is to the world , so is Christ to his Church . Now as the Sun performeth two duties to men , so doth Christ : the first is , to giue light and driue away darkenesse , to take away the night , and bring the day : so Christ he is the Sunne of righteousnesse . Malach. 3. He giueth the light of knowledge to his seruants , he sendeth the light of the word which can dispel darknes , and enlighten his people in the knowledge of his will and word . Then are we bound to labour aboue al things for knowledge of his will and word . First , when the day dawneth , we set open our doores and windowes , to receiue the light and comfort of the same : now Christ is in the midst of his Church , he sendeth light , he shineth clearely , being the Sonne of righteousnes : then we must open the doores of our hearts , and the windows of our soules and consciences , to receiue his light and comfort into vs. Seeing Christ giueth light by his word , we must in all our life be guided and directed by that light . We are pilgrimes , going through a vale of misery and darknes , Christ is the light , he shineth as a blazing torch : we must then do all our duties by direction of this light , we must in all our wayes haue our eyes fixed in this word which is the sonne of light and direction . The action of the Sunne is to warme and comfort dead and cold bodies , and to reuiue them : as we see in the spring time , it reuiues those creatures which before were as dead with cold : so Christ giueth not onely light but life , he giueth spiritual comfort to bodies frozen for cold , he comforts them & reuiues them by his spirituall heate , and for this is called the Sunne of righteousnesse , comforting our cold and frozen hearts in sinne and iniquitie . Then we must labour aboue all things , to be partakers of this spirituall life and comfort , which cometh by the spirituall heate of Christ. As men will in winter go into the Sunne , to feele the heate of the beames : so must we come out of our sinnes , get into the sun-shine of Christ , that his beames may streame vpon vs plenteously , to haue life conueyed to our benummed and dead consciences . We will seeke to haue honour , riches , preferments , and pleasures of this life , but Psa. 44. we should desire the Sunne of righteousnesse to shine on vs with the beames of mercy , to haue him quicken our dead hearts with the heate of his holy spirit . That we may haue this spiritual life , we must die our selues ere we cā liue to the Lord : we must first be killed ere we be made aliue . If we wold liue to God , we must suffer the two edged sword to pierce to the heart , to cut vp and cut off all our corruptions , to suffer it to enter into vs , to ransack our rebellious harts , and to be thrust to the hilts , that so it may diuide betweene the spirit & the flesh , pare off al the rottē flesh of corruptiō in vs : for when we are killed to our selues , & discouraged in regard of our own sins , we are most fit to be made aliue to God. A body which is almost dead for cold , is the most capable of heate : and when we are thus cast downe in regard of our sins , then we must labor to haue the comfortable beames of Christ to shine in our hearts , to warme and to quicken vs , and his fauourable countenance to shine on vs : which if we haue , though we haue neither honour , riches nor preferment , yet we haue enough : and if we want that heate , all things else are nothing . The third worke or action of the sun is to discouer all things . In the night nothing appeareth , all haue one forme ; but when the Sunne cometh with his light , all things appeare , and a man may in the beames see the very motes : so Christ the chiefe sunne seeth all things , and he will discouer all : nothing so secret which is hid from him , nothing so close which his eye seeth not : he knoweth , and he can and will discouer all mens actions , yea their secret thoughts . Seeing Christ knoweth all our thoughts , so as he can make thē manifest and open : note , that though we may liue so as men cannot iudge of our hypocrisie , yet Christ seeth our dealings : & as the sunne is manifest to our eye , so our actions are cleare to his eye . This should make vs take heed to all our waies and workes , that we do or thinke nothing but as in his presence ; for we cannot blind his eyes , but he seeth it euen as clearely as we see the light of the sunne . If men of occupations would consider this , that all their actions are cleare to Christ , they would not commit so much crueltie and iniustice ; there would not be so many sins practised of vs dayly as there are . And when I saw him , I fel at his feet as dead . In these seuenteenth & eighteenth verses , Iohn proceeds to describe our sauior Christ as God gaue him a vision , by other arguments , that is , by his actions . The first action is contained in these seuenteenth and 18. verses , which is a confirmation of S. Iohn , being greatly afraid : and this confirmation is the whole matter and substance of these two verses . In this note two things : first , the occasion : secondly , the meanes . The occasion mouing Christ to confirme S. Iohn , in the second part of the seuenteenth verse : the meanes , in the end of the seuenteenth verse & in the eighteenth . The occasion was an exceeding feare of death , which made Iohn as dead , as appeareth by Christs comforting of him . In this feare note 3 things ▪ first , the cause : secondly , the effect of it : thirdly , the kind of feare . The cause in these words , And when I saw him , &c. which was the appearance of Christ to Iohn in his maiestie and glory , which made Iohn exceedingly feare . S. Iohn seeing the maiestie and glory of Christ , he is exceedingly afraid and astonished as a dead mā . We all by nature since the fall of Adam are fearefull sinners . Before he fell he walked & talked with God face to face , but after his fall he fled and hid himselfe , he could not brooke his presence , because he had sinned : and since his fall , mans frailtie and weaknes is such , that he cannot abide the presence and maiestie of God : but as Manoah Iudg. 13. 22. seeing an Angell of God , said , We shall surely die , because we haue seene God : shewing that the presence of God , of his maiestie , is terrible to sinfull man : euen so it is with all men . Now seeing we haue lost our first estate , we must labor continually to haue the image of Satan abolished in vs , and the image of God daily renewed : we must become new creatures , & seeke aboue all things to haue our former fellowship with God which we lost in Adam : for in this fellowship with God stands all true happinesse and ioy eternall . Seeing it feared Iohn that he was as dead , we see that the feeling of the presence of God , of his maiestie and glory , it is a singular meanes to humble man , to cast him downe , and make him know he is nothing in himselfe . So soone as Iohn perceiued and saw the presence of Christ , he was as dead , & fell at his feete . So Abraham , the more he perceiued the glory of God , the more he humbled himselfe , confessing he was dust and ashes . And Peter Luke 5. 8 , 9 , 10. seeing but a glimmering of Christs maiestie and might , he bids him depart frō him , he was a sinner . So Esa. 6. 2. the Angels couer thēselues with their wings , with three they couered their face , and with 3. their feet , as fearing and not able to behold his maiesty , as cōfessing they be nothing but sin in thēselues . We see the great goodnes of God in the ministery of his word , for though he might speake to vs by his own self , and so that we could not abide to heare his voice , but should be as dead men , yet he in mercy speaketh to vs by sinfull men like to our selues and familarly : then we must know and learne to acknowledge his mercy , and be thankfull for it . Seeing it astonished S. Iohn , we see that euen holy and righteous men cannot abide the presence of Christ his maiestie and glory : much lesse can the works of righteous men stand before his iust iudgement , or answer to his iustice : for the person must be first accepted before the worke can be accepted : now if a righteous man cannot abide the presence of Christ , no more can his worke . Then damnable is the doctrine of the Church of Rome , who will haue men to stand at Gods bar , and bring their workes as part of their iustification , but our workes be but in part holy ▪ no more then we be our selues but in part iust . Now followeth the effect of this feare in S. Iohns body : He fel at his feete as dead . It was not a small but a great feare , which astonished his senses , made him as a dead man. Phisitions say , that the mind followeth the constitution and temperature of the body , but we may here as truly say , the body followeth the temperature and constitution of the mind : for the mind can worke that on the body , which other diseases can worke : it can cast men into a swound , make the body cold , and many other things which diseases work in the body . So Ahab being grieued , and fearing he could not get Naboths vineyard , was sick and almost dead . So then affections of loue , and feare , and hatred , &c. can change & kill the body : therfore the body followeth the tēperature and constitution of the mind . Againe , we see diseases are not alwayes to be cured by art and phisicke : but often when phisicke cannot helpe , the body is cured by ordering and composing the affections of the heart , seeing these can order and dispose the body , and change it as their nature is . Thē in the next place followeth the kind of feare : I fel at his feet as dead , &c. shewing it was a godly & religious reuerence in the heart of Iohn : for this kind of prostrating the body , is a signe of godly reuerence and religious feare . We must learne by this example , to cast downe our selues in the presence of Christ as Iohn did , and to lie prostrate at his feet . Ob. But some may say : Christ is not present , we cannot now fall at his feet , seeing he is in heauen . Answ. Though Christ be now in heauen , yet he hath his footstoole on earth , and his feet may be said to be here on earth . For the mercie seate , that was a signe of Gods presence , though that be taken away , God hath yet his footstoole on earth . Psal. 99. 5. For wheresoeuer the Church of God is assembled to pray vnto him , there is Christ truly present , and there is his footstoole , and there should we cast downe our selues , our soules and bodies to Christ , he being there present . Now though S. Iohns feare be a godly feare , yet it is stained with sin : for it is ioyned with immoderate feare of death . Then we see , that the most holy affections of righteous men , they haue their imperfections , they be stained with sinne , because they be sanctified but in part , and in part be corrupt . And there is no man which hath true filiall feare , but he hath withall a seruile feare of hell and damnation . The meanes follow whereby Christ confirmeth Iohn . Then he laid his right hand . In this note two things : first , when he vseth this meanes : secondly , the meanes it selfe . The time when , Then , that is , after Christ by his presence had smitten him , cast him downe , and laid him as dead : then he vseth meanes of confirmation and comfort . And this is Gods practise , first , to humble a man and cast him downe , breake him and bruise him to powder : then he hauing made him plyable and fit to receiue grace , after confirmeth and comforteth him in the matter of saluation : secondly , a man must be wounded , then haue oyle powred in , and he must be a lost sheepe , after Christ will bring him home againe . And this is the cause why so few profit by the word preached and by the Sacraments , because they be not first humbled and cast downe , and made fit to receiue Christ comfortably offering himselfe in the Gospell . Now follow the meanes themselues , which are two : the first , a signe , Then he laid his right hand , &c. secondly , his word , saying , Feare not , &c. There is not one of them vsed a part , neither the signe , nor the word alone : but he vseth both meanes , more to confirme and comfort S. Iohn . So the Lord dealt with Moses . Exod. 3. 12. he first giueth him the word , I will be with thee to comfort thee : and not onely that , but the signe , he must offer sacrifice to God as a signe . So to Ahaz , though a wicked king , he giueth him his word to comfort and confirme him : and vers . 11. he biddeth him aske a signe of him . So Christ preached the Gospell , there is his word , and confirmeth the same by miracles . Now he giueth vs promises of eternall life ; and not onely that , but addeth signes and seales to confirme them : namely , his Sacraments . By this we see that Christ hath exceeding care of his children and of his Church . Seeing he vseth al meanes to confirme them and to comfort them he giueth them not onely his word , which might be sufficient , but for our weaknesse he addeth signes to confirme vs , condescending thus to our capacitie , to take from vs all doubtings , and to giue vs assurance , euen out of the maner of vsing the meanes : as here first he vseth the signe : 2. the word : then he putteth his hand on Iohn to assure him of his protection , and after biddeth him not to feare . By this order we see , that the very assurance of Gods presence and protection , is a present remedie against all feare of death and desperation . If a man be assured of Gods presence , aide , and helpe , he needeth not to feare . So Moses being affraid to go before the people , the Lord to cōfort him ( Exod. 3. ) telleth him he will be with him : and Dauid considering God protected him , saith : Psalm . 23. He would not feare though he were in the shadow of death . Then it is our dutie to labour to haue the assurance of Gods protection and assistance , which will stay vs against all immoderate feare of death . Now after this he addeth reasons to confirme his owne words to Iohn , when his word might haue serued alone . The first reason is in the end of the 17. verse : I am the first and the last . He is the first , because nothing was or can be before him ; and the last , because nothing is or can be after Christ. And he addeth these two phrases , to shew his Godhead and eternitie , and that Christ alone hath in his hands the beginning and end of all things : all things haue their beginnings of him , he of nothing : but he giueth the beginning to all things , and he alone putteth the end to all things . Now seeing he hath power to giue beginning and end , therefore he can preserue his seruants from death , he can keepe them from condemnation . And he hauing power to begin and end all things , can giue and begin his promises , can end and accomplish the same at his pleasure . And am aliue ( or he that liueth ) but was dead . In these words is the second reason , which Christ alleageth , to proue his former words , and to make Iohn not to feare death too much . The reason consisteth in a distinction , thus : Although I was dead yet now I am he which liueth , I haue power of death , of hell , &c. This distinction hath three parts : first , though I was dead , yet now I liue : secondly , I liue for euer : thirdly , I haue power of death , and the keyes of hell , &c. And I am he which liueth . Here life is ascribed to Christ in a speciall maner : that is , he liueth not as all other creatures liue , but in a more peculiar maner of liuing . Christ vseth this phrase I am he that liueth : first , to shew he hath life in himselfe : secondly , that he giueth life to others . First , he hath sufficient life in , of , and from himselfe : which appeareth thus : life is two-fold , vncreated or created : vncreated , as the life of God which is infinite , eternall , in and of it selfe sufficient . Now Christ as he is God he liueth by this vncreated life , which is all one with his Godhead . Secondly , there is a created life , which is twofold : first , naturall preserued by meate and drinke : secondly , spirituall , which is by immediate fellowship with God , when we liue by the immediate operation of Gods spirit , not by meat and drinke . And Christ he liueth this spirituall life , so that he liueth , first , by an vncreated life as he is God : secondly , he liueth a spirituall life , his bodie and soule being sustained in the second person of the Trinitie : therefore he hath in himselfe most absolute and perfect life . And he giueth life to others two wayes : first , as he is God , and so he giueth life to all men good and bad : he is the author life in all things which liue . In him we liue , moue , and haue our being : he giueth life and he preserueth the same . Secondly , he giueth spirituall life to his Church and children as he is redeemer of mankind : he liueth that we might liue by him . Ioh. 14. 19. and as he died not for himselfe alone , so he liueth not for himselfe alone , but for vs , that we by him might haue spirituall life : as appeareth Colos. 3. Our life is hid with God in Christ. And for this cause , thogh Christ be in heauen , yet we eate his bodie and drinke his bloud really in a spirituall maner , and they be the spirituall nourishment of our soules . We liue by the spirituall life of Christ ; and that for these two causes : first , because he hath sufficient life in himselfe : and secondly , because he giueth life to others : therefore he saith , I am he which liueth . Seeing Christ giueth this spirituall life , we must seeke it at him , and labour that we may say , that we liue not , but Christ in vs , and that our life is hid in Christ : for Christ he liueth spiritually , that he might bring spirituall life to vs : then we must labour to haue this . We can be content to seeke farre and neare , to take exceeding paines to get gaine , to maintaine this our momentanie & earthly life , which is but as grasse , yea as a fleeting shadow , and as a span : and shall we not be much more carefull to get spirituall life which lasteth for euer ? But the practise of men is cleane contrarie , not one of a thousand laboureth for spirituall life , but all are bewitched with the ouer greedie desire of things of this life , &c. The reason of this is , because mens hearts are not touched with the burthen of sinne , and the curse of God on vs for sinne , and therefore it is , that no man seeketh to be deliuered from sinne , to haue this spirituall life with Christ our head . This we may see in that woman Iohn 4. Christ telleth her , he is the bread of life ; she beginneth to cauill with him , but when he toucheth her speciall sinne , then she hearkeneth to him : so if the Ministers tel the people of matters of saluation , vnlesse they first cast them downe , & make them see their sins , they will but quarrell and cauill at it and the doctrine of the Gospell . Christ is the water , nay the well of life : now we must be thirstie and parched with thirst , and then we will seeke for water : and we must not onely lightly tast , but seeke to be dipped and diued in this fountaine , to haue our soules sowsed and soaked in this water : and if we could know that Christ liued in vs and we in him by spirituall life , it would be a present remedy against all persecutions . And behold I liue for euer , Amen . Here followeth the second part of the distinction : namely , Though I was dead , yet now I liue for euer : which second part of the distinction is propounded with two notes : the first of certaintie , Amen , to assure vs that that which Christ auoucheth before of himselfe , is vnfalliblie true : the second note is of attention , Behold . This serueth to stir vp attention in Iohn ( and in vs ) to a serious and due consideration of that part of the distinction , I liue for euer : therfore Christ saith , Behold . Behold I liue . Here note two things : first , in regard of what nature Christ liueth for euer : 2. to what end . He liueth for euer as he is the Mediator of the church : ergo , in regard of both natures , as he is God & man. In regard of his Godhead he liueth for euer by the vncreated or essentiall life of God , which is all one with his Godhead , which is for euer , of it selfe , not by any other . Secondly , he liueth for euer in respect of his manhood , for after he ascended into heauen , there he liueth in glorie with the Father and holy Ghost : because in the manhood of Christ dwelleth the power of the Godhead bodily , Colos. 2. The second thing is , why he liueth for euer : namely , that he might giue eternall life to his Church , and all his true members . God giueth vs eternall life by his Sonne , 1. Ioh. 5. 11. and this is the ground of all ioy : this , that Christ liueth to giue vs eternall life , is the foundation of the Church , and the ground of our happinesse . We must then consider of Christ as a roote : he liueth not for himselfe , ( as a roote doth not liue for it selfe ) but to giue life to all the branches and true members of the Church . And we must consider of the manhood of Christ , as a common treasurie or storehouse of eternall happinesse : therefore Iohn 6. Christ saith : My flesh is meat indeed , and he which eateth his flesh and drinketh his bloud shall liue for euer : shewing , that his flesh and manhood hath power to giue life and quicken his true members : yet not as considered in it selfe , but as the same is ioyned with the Godhead , and is the manhood of God , and the flesh of God : for it hath all this power from God , The meanes whereby he giueth eternall life , is , the mysticall coniunction betweene him & his members . First , God the father giueth Christ to the Church and euery true member of the same , as he hath promised to giue him . Now he giueth him as he is Mediator of the Church , euen whole Christ , yet the Godhead of Christ is not giuen of the Father , but onely by the operation thereof in the manhood , whereby the manhood is made able to satisfie Gods iustice : but the manhood of Christ that , is really giuen , his very substance , his flesh and bloud is really giuen to euery beleeuer , and the benefits of the manhood also are truly giuen vs , as righteousnesse and life eternall , as really as lands or goods are giuen to men . Now to whom Christ is giuen , with him God giueth the Spirit of Christ : for Christ and his Spirit come together : and this Spirit createth in the heart of a man the instrument of faith , by which Christ giuen of God is receiued of vs : and we by faith apprehend his bodie and bloud , and the merits thereof . And we receiue not Christ in imagination , or in our braine , but euen as God the Father giueth him , in the word and Sacraments really and truly . And as the spirit of Christ createth in vs faith , so it knitteth vs also to Christ our head really , though mystically : now from this mysticall coniunction betweene Christ the head and vs the members , proceedeth eternall life , thus . First , he which is ioyned and knit to Christ in this life , and receiueth him , he beginneth by this coniunction to liue an eternall life , in dying to all his sins , and to liue to God , to liue as Christ liueth , a spirituall life . And this I may call the first benefit of our spiritual vnion with Christ. Secondly , man thus vnited shall rise to glorie in his bodie . And so the second fruite of this mysticall coniunction with Christ , is the resurrection of the bodie : for this coniunction with Christ after it is begunne , it is perpetuall , it is neuer broken : so that though a man lie in his graue many thousand yeares , yet he is thē vnited to Christ , is in the graue a mēber of Christ , & by vertue of this mysticall vnion he shall be raised at the last day . As we see the sappe of trees in winter time is in the roote , and the branches seeme to die : but in the spring , when the heate of the Sunne cometh , then it creepeth out into the branches , and they bud and bring foorth fruite : so man hath his winter time in the graue , but in the last day because he is ioyned to Christ the roote , he shall haue his Sommer , and be raised by the power of this mysticall vnion . Thirdly , man so vnited shall liue euer : therefore the third benefite is eternall life and happinesse . By this mysticall vnion we shall haue eternall felicitie and euerlasting life in heauen , there we must possesse it , but it cometh from this mysticall vnion with Christ our head . In this life it is begun , and is neuer broken , in regard of the roote and ground therof , but lasteth for euer , and by it Christ conueyeth eternall life to vs. In these words , Behold , I liue for euer , Amen , is the ground of two maine articles of our beleefe : namely , of the rising of the bodie : and of life euerlasting : for Christ he liueth for euer , to giue life to vs for euer ; and this is the ground of our ioy : as to Iob , I know my Redeemer liueth , &c. Now doth Christ liue to giue vs life in heauen ? then we must haue our conuersation in heauen , for where Christ is there should be our conuersation , because he is the foundation and ground of eternall life to vs. Now that our conuersation may be in heauen , we must often and seriously consider of this eternall life purchased to vs by Christ : and for this cause he saith , Behold I liue : and withall as we must consider of it , we must haue our affections set on him , our ioy , reioycing and affiance ; because Christ liueth that he might keep eternall life for vs. We vse to haue most care to preserue that part wherein life is preserued : so seeing Christ is the foundation of our life , and the author of it , we should haue most care of him . Now followeth the third part of the distinction , though I was dead , yet I haue the keyes of hell and death . In these words we must not imagine hell to be a bodily place , kept with locke and key as our houses be . Nay , it cannot be proued out of the Scriptures that it is a bodily place , or the punishment of hell in regard of our soule and conscience is bodily , seeing it is the sense & feeling of Gods wrath and vengeance in bodie and soule , therfore it is rather spirituall . But Christ here borroweth a comparison from earthly stewards , who when they haue any thing committed to them , and haue the keyes put into their hands , this sheweth they haue power and authority of al. So Christ hath the keyes of hell and death , that is , power ouer hell and death , and dominion of them both . As if he had said , Though I once was dead in the graue , yet now I haue power and dominion ouer hell and death , and haue vanquished them both . Seeing Christ alone hath power ouer hell and death , no creature else properly hath authoritie to forgiue sinne , but onely Christ ; for he which can forgiue sinne , must haue power ouer hell and death : but he can take away death the punishment of sin , and hell the reward of it : ergo he alone can forgiue sin . Then we see the Priesthood of the church of Rome is full of blasphemie , who hold , that man called thereunto , can properly forgiue sinne ; not only pronounce sinne to be forgiuen , as the reformed churches hold , and which they denie , but properly to forgiue sinne . Seeing Christ hath power ouer hell and death , we must reuerence him , do him all honour and obedience we can : if we haue not done this already , yet now to begin ; if we haue , then to do it more . Seeing he hath the key of death , he can shut & open , saue and destroy . But if we dishonour and disobey him , then he will not shut but open the doore to death and hell to plague vs. We thinke all is well , Christ he is a Sauiour , and all shall be well ; he is mercifull , and so make him our packehorse of our sinnes : but we must know , he is not onely a Sauiour but a Iudge , he can destroy and saue , open and shut , he hath the key of heauen and hel , and of death . This is a comfort to the godly , which cleaue to Christ , that he can keep them frō hell & death , so as they cannot hurt them : and this consideration might comfort vs in time of persecution , in the time of sicknesse or any calamitie . Write these things . In these words he describeth Christ by a second action : for after he had comforted S. Iohn , now he giueth him a commandement , which commandement was giuen in the eleuenth verse before , and here repeated to Iohn againe . First , because Christ intended by this to shew Iohn his especiall care of his Church , that he is now still a prouident and carefull head of his Church , and therefore sayth not once , Write these things , but the second time , that the Church of God might vnderstand in al ages to come , that it is necessary mē should know the estate of the Church : for else he would not haue repeated it againe , if it had not bene very necessary . It is necessary for men to know , that the estate of the church is to be in troubles , that they might the better prepare thēselues to beare thē . Thirdly , he doth it , that S. Iohn might be more assured certainly of his calling to write and pen this booke . Fourthly , that the Church in all ages might be fully assured & without doubt , that this booke is a booke of God , and part of holy Scripture , not inuented by man , but reuealed by God to Iohn , for the good of the Church . Obiect . But though Christ reuealed his wil aright , Iohn might mistake it , and erre in penning . Answ. S. Iohn penned this booke both for matter and maner , as Christ gaue it to him : for this we must know , that there is a difference betweene Apostles and Prophets in the old and new Testament , and Ministers of the Gospell ; for they were called immediatly by God and Christ , and had speciall assistance of the spirit of God : which appeareth by those promises they haue made to thē by God : as Christ saith , He which receiueth you , receiueth me , &c. Luke 10. 16. And , It is not you which speake , but the spirit of my Father , therfore feare not . And Iohn 14. The holy Ghost shall leade you into all truth : which though some apply it to all Ministers , yet if we mark the place , it can agree to none but the Apostles . And they meeting at Ierusalem , concluded as it seemed good to the holy Ghost & to them : so that we see they could not erre , though they were but men . But it is not so with the Ministers of the word , they may and do erre often . Now S. Iohn being a faithfull Apostle , he receiued this of Christ without errour , and so penned it . In this commaundement of Christ is a plaine diuision of this whole booke , Write the things thou hast seene : that is , this vision I haue offered to thee , & the things thou sawest . In the secōd place he sets downe the present estate of the church . Thirdly the things to come , that is , the future estate of the church to the end of the world . So that this booke containeth two things in it , first , the estate of the church in time present , secondly , in time to come to the end of the world : the words of Christ make this diuision plainly . If it be lawfull to vse diuisions , then it is lawfull to set downe rules for direction of diuiding aright : but the first is lawfull , ergo the second . Therefore the art of reasoning and diuiding , as also Rhetoricke is not vnlawfull , as some would haue it . The mystery of the seuen starres . Here is the third action of Christ , which is the interpretation of the vision which he had shewed to Iohn , and he onely interprets the principall parts of it . Now Christ expounds this visiō to Iohn , namely , because he was to shew himselfe to be an holy man of God , namely a Prophet . Now the principall thing in a Prophet , is to be able to expound visions , either his owne or any others , as we see in Daniel . Now that he might shew himselfe to be an absolute Prophet , in this booke Christ doth not onely shew him the vision , but the intertation of it : he expounds it , that Iohn might be incouraged in penning and receiuing the things in this booke . Now Christ expounds not the whole vision , but the two principall parts : what is meant by the seuen starres and seuen candlestickes : namely , by the seuen starres seuen Angels of the seuen churches ▪ by the candlestickes , we shewed before . In this verse note why Christ expounds the two principall parts , & leaues the rest vnexpounded . The reason is , first because Christ hath giuen his church power to expound visions and scripture . Now if he had expounded euery part and circumstance , then there had bene no matter left to the church to exercise her power . Secondly , to stir vp to diligence & study of the scripture , both Ministers & all mēbers of the church : for if all were plaine , then men wold be idle , neuer take paines to interpret the word : therefore Christ expounds the chiefe , and leaues the circumstances and appurtenances for the church to interpret . Thirdly , that men might dayly grow in knowledge of the Scripture : for if all were knowne at first , they would not study to increase in knowledge : fourthly , to stir vp inuocatiō for grace , to vnderstand Scripture . Now these Ministers are called Angels , which be the Pastors and Ministers of the church . Mat. 11. 10. Iohn Baptist is called Christs Angel , or messenger , or Ambassadour . By this we haue direction to expound another place of Scripture , where it is said , Women must be couered because of the Angels : that is , because of the Ministers : for the couering of the head in the church of Corinth was a signe of subiection and inferioritie , contrary to our vse . Now , the women when they come into the congregation before the Ministers , they must be couered , to shew their subiection and submission to the Gospell and doctrine deliuered to them . Seeing Ministers be called Angels , that is , messengers and Ambassadors , they must behaue themselues as Ambassadors , they must haue speciall care , first of the matter of the ambassage , secondly of the maner , that they deliuer nothing but their Lords mind , and in that very maner he would if he were present : and if they deliuer any thing els , or in any other maner , they shal be suspected of vnfaithfulnes . Now if Christ were on earth , wold he deliuer his word partly in English , partly in Latin , or vse the authoritie of the fathers , & Philosophy , or of Poets ? And surely though mē cal this the learned way of preaching , yet it is not that Christ commaunded . Nay if this were admitted , it would bring in Barbarisme , and expell the Gospell out of this land , and bring in that misery which was among the Schoole-men , when all things were brought to needlesse disputations . The third thing is the phrase Christ vseth , The seuen starres are the seuen Angels , &c. Not that they signifie the seuen Angels , or the candlestickes signifie the seuen Churches , but are so . Hence we see , that the exposition in the sacrament , This is my body and blood , is warranted , and not to be vnderstood literally , as the Papists hold . For as it is absurd to hold , that these were seuen Angels indeed , because they are called so ; so to hold the bread is really transformed indeed into Christs body : but being a signe ( as it is common in Scripture ) is put for the thing signified , this bread is , that is , represents my body , &c. CHAP. II. VERSE I. Vnto the Angell of the Church of Ephesus , &c. IN this second and third Chapters is set downe the fourth action of Christ , whereby Iohn describeth him : which is , that Christ in these two Chapters giueth him 7. particular commandements , to write seuen Epistles to the seuen Churches of Asia . The first of these seuen particular commandements is in this first verse , Vnto the Angell of the Church , &c. and after the commandement followeth the Epistle it selfe : These things , &c. to the eighth verse . Vnto the Angell . This word is two waies vsed : first , it signifieth the Minister or Pastor of the particular Church of Ephesus ▪ and so it is taken commonly and of the most . Secondly , it may signifie a companie of Ministers or gouernours of the particular Church of Ephesus : as Paule biddeth thē take heed to the flocke , of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ouerseers : shewing , there were many Ministers of the particular Church of Ephesus . Aud so this word Angell , may signifie the whole cōpanie of Ministers of that Church : as we see in Scripture the naming of one man signifieth a whole multitude . God biddeth Moses send my sonne , &c. by which particular he noteth the whole bodie of the Israelites . So thogh Antichrist be not one particular man , but the whole successiō of Popes , yet Paul calleth him that Antichrist , and that child of perdition & so it skilleth not whether we take it for one man , or the whole multitude of gouernors . In this particular commandement are two points : first , the intent of Christ was to write to the whole bodie of the Church of Ephesus , yet he directeth his letter not to them all , but to the Angell and Minister . That he intended to write to the whole Church , it appeareth in the former Chapter , where he is commanded to write to the Churches , and in the end of this , where he saith , He which hath eares let him heare , what the Spirit writeth to the Churches . Now in that he directeth his Epistle to the Angell and Minister , he intimateth to him his dutie : first , that he must especially labour to teach the particular contents of this Epistle to the Church of Ephesus : secondly , that he should not onely teach , but be a patterne and example to them of the things contained in this Epistle . Secondly , he writeth to the Angell of the church himselfe , because he especially doth great good or harme to the Church . If the minister be good , there cometh much good , if he be euill there cometh much euill , as all examples shew . Now Christ writeth for this cause to him , that he might be diligent , and so the cause of good , not of euill . The second point is , that Christ among all the seuen Churches writeth to the Church of Ephesus : first , which is not , because it had authoritie aboue the rest , but because it was in riches and estimation aboue the rest , and was the mother citie : for they were all candlestickes , and all golden candlestickes : but because it excelled , all other cities in riches and estimation ; for that he directeth his Epistle first to this Church . By which he sheweth , that those Churches , townes , and people which excell either in riches and estimation , and other temporall gifts , they must also excell in the graces of God. And so all men in particular , as they excell in riches and estimation , they must excel others in godlinesse and religion . So then , each town must ( as it excelleth other , in that it hath a greater name , greater riches , or other temporall blessings ) go before other which want them . If they excell other in these , and be inferiour in godlinesse and religion , it is a shame for them before God and man too . The Epistle hath three parts , ( as all ordinarie Epistles haue ) first , a preface : secondly , a proposition : thirdly , a conclusion . The preface in the first verse . Now the preface or entrance is taken out of the former chapter . The end and intent of it is , to draw the Church of Ephesus to reuerence the admonition of Christ : so that Christ propoundeth not that first , but makes an entrance to prepare them to receiue the same with reuerence , and regard his admonition . The third reason which he vseth to do this , is thus framed : If I be he which holdeth the seuen stars in my right hand , that is , he which by my mightie power , guide , blesse , protect , and defend thee and thy Ministers : and if I walke in the midst of the seuen candlestickes , that is , am alwaies present in the midst of thy Church , to guide , blesse and protect you , then ye should receiue and reuerence mine admonition : but the first is true , ergo , my admonition must be reuerenced and obeyed , both of the Ministers and of the people . In this preface two things are to be learned : first , seeing Christ repeateth that againe which he taught in the former Chapter : he sheweth , this is a most notable point to be learned and practised of all men : which is , that Christ he is present in his Church , & being present , by his speciall prouidence doth blesse , guide , and protect it , both in Ministers and people . This must we labour to learne , and to be certainely perswaded of , euen of the speciall presence and prouidence of Christ in his Church , in the speciall workes of the same . And without this , we cannot haue sound religion : & this standeth not in a swimming knowledge in the braine , but in a sure perswasion of the same in the heart . The second thing is , that this perswasion of the speciall presence and prouidence of Christ in his Church , is the meanes to draw vs to all duties of our calling , seeing Christ maketh this his reason to moue them to obey his admonition . So if we think and perswade our selues , that Christ is present in the midst of his Church , and withall guideth , blesseth , and protecteth the same , we cannot but be moued to walke as Enoch and Abraham did , with God euen as in his presence . In this second verse is the second part of the Epistle , which is the proposition , which containeth the very matter and substance of the Epistle . This proposition hath two parts : first , a commendation of this Church , especially of the Ministers , in the second and third verses : secondly , a rebuke or reprehension , in the fourth verse . First , the commendation is in generall , I know thy workes . Secondly , in particular , for particular duties , in the words following . I know thy workes . Some expound it of workes of mercie , and liberalitie , but that cannot stand . But when he saith , I know thy workes , that is , the dealings and practises of the people and Ministers in their callings and affaires , I know them , they are open and not hid from me : and not onely know them , but with approbation allow them : as in cōparing this with the fourth verse , where there is an opposition : Though I know thy workes , that is , allow them , yet I find fault in some things with thee . Whereas Christ he knoweth , that is , approueth their works , wayes , dealing , conuersation and liuing , this may be a remedie against all secret and hidden sinnes . The adulterer , theefe , and murtherer wait for the night , when they thinke none see them , then they may as they thinke practise any sinne : so the tradesman he thinking no man seeth him , changeth and counterfeiteth his wares , and blearing mans eye , thinketh all is well . And the cause why there is such fraud , deceipt , guile , and iniustice among men is , because men thinke they can do it so , as none shall see them : they say , God regardeth and seeth not our dealing . Psal. 94. 7. But if men would consider , that though they can bleare the eye of man , yet they cannot hide it from God , seeing they be alwaies in his sight , this would make men make conscience of many secret corruptions and sins in their hearts . Whereas this knowledge is ioyned with approbation , and so Christ approueth of their workes , some may aske , How can God approue of that which doth not satisfie his law , as the best workes of the most holy men of God , being stained with sin , do not ? Answ. The Gospell reuealeth to vs more then the lawe , being the second part of the word . Now the Gospell telleth vs , that if a man will , and vnfainedly do his indeuour , to please God , to obey his will , if a man do this in truth , the Lord accepteth the will for the deed . So Christ here he approueth of their workes proceeding from a pure will and earnest indeuour , as perfect , taking the will for the deed . But seeing Christ approueth their workes , the Papists may argue hence thus : If God approue thus of men , then they haue no sinne : if they haue none , then a man may fulfill the law in this life , and so be iustified by works . Ans. Christ approueth not their or our workes simply , but in part , as they be his workes , proceeding from his spirit in our hearts ▪ but as they proceed from our corrupt will , and be fruites of our flesh , he doth not . Againe , Christ approues them with pardon as they be pardoned , and if they were not so approued , he could not approue them at all . Christ sayth , I know your workes , that is , as proceeding from my spirit , and as pardoned , hauing the guilt taken from them . Now I come to her commendation particularly , which is especially of the Angel or minister , in whom the first thing commended is this , namely labour : which is an excellent vertue , especially in the Ministers painfulnesse , diligence and labour , in guiding and gouerning the church ouer which they are set : and this vertue is worthy of commendation , as 1. Tim. 5. 17. he which ruleth well , is worthy of double honour . And Paul matched and preferred himselfe before all other Apostles , in this , that he laboured more then they all . Seeing our Sauiour Christ commends this labour of the ministery , we see it is a worke of paines and diligence , if it be well done , and not of ease and idlenesse , as men commonly esteeme of it : else Christ would neuer commend it aboue all other works in the ministery . Seeing Christ commends the Ministers , in being painful and diligent in teaching and gouerning , the people must be diligent in learning and obeying them . But men thinke , all is wel if they come and heare the word , though they take no paines to know and vnderstand it , they will not take paines to increase in the knowledge of Religion . And the want of this paines and diligence in the people , is the cause why the word is heard without profit . Men bestow all paines , care and diligence in worldly things , and yet take no paines in the principall , namely , that which belongs to their soules health ▪ but if they would be commended of Christ , then they must vse diligence , take paines in hearing , learning , and obeying the word of God. The Minister must labour to teach and to gouerne the people , ergo they must labor to obey and keepe a good conscience , and to practise religion . And as Paul laboured to keepe a good conscience : so must all men learne to know and vnderstand the word , and then to obey and practise the same . Secondly , Christ he commends their patience in bearing the crosse , which vsually followes the Gospell : and this is worthy commendation , seeing it is more then many of the Prophets performed . Ierem. 20. was exceeding impatient . Ionah being schooled in the whales belly , yet after that , all things falling not out to his mind , he was most impatient . But this Angel laboured , and withall ioyed in the crosse and persecution . As he did , so must Ministers labour to publish the Gospell : and because the crosse accompanies the Gospell , they must be armed against persecution , with patience they must endure all crosses , as Luke 8. 15. the good ground brings forth frutie with patience . The practise of Religion and patience must go together . Now Christ ioyneth these two , labouring in his calling , and patience , together , & seuereth them not : first , because before the fal , man could do all his dutie without trouble , with ease and ioy : but since the fall , we being corrupted can do nothing but it is a trouble to vs ; and God set this marke on our sinnes , that all our duties should be troublesome , and our callings should haue crosses and calamities ioyned with them . Secondly , because as the Ministers labor to increase in the people knowledge , and to do their duties : so the diuell labours to hinder them and to stay them , therefore they must not onely labour , but be diligent to striue with patiēce . So Paul 1. Thess. 2. he wold haue come to thē , but Satan hindred him . Now as Christ ioyneth these two in the ministery , so in all callings these must go together , both in particular callings of the church and of the common wealth . First , we must know the duties of our callings : secondly , we must labour in patience to practise them with diligence : and withal we must know , that in the doing of our dutie there is also ioyned affliction , therefore we must be armed with patience , to vndergo all crosses and afflictions in our callings : we must ( though afflictions come ) obey the commaundement of God , inioyning vs trauell and labour in our callings , and rely on his promise , that he will blesse vs in our callings , if we labour diligently and be patient in afflictions . We must not thinke we may leaue our particular callings because of troubles and afflictions , but we must faithfully continue in them , and with patience endure afflictions , and then Christ shall conmmend vs , which is better then all the things in the world : his commendation is better then any man can giue . If he commend vs , then we are happie , though all men speake ill of vs. But if we neglect and contemne our callings , and will not go on because of afflictions , but leaue them for want of patience , then instead of commending , he will discommend and disgrace vs : and then what will it help vs though all men speake well of vs ? And thou canst not beare , &c. Now followeth the third particular worke or vertue , for which Christ commends the church of Ephesus . And how thou canst not beare them which be wicked . Here he commends her seueritie against wicked men , that is , such as liued offensiuely in life or doctrine , maintained any manifest heresie or errour . The church of Ephesus could not beare such , but esteemed of them as a burthen which she could not beare , but sought to be disburthened of . Hence we see , that it is necessary for wicked men to be seuered from the church , and she must be purged of them . So in all ages it was practised , the Church sought to be disburdened of wicked men , as when Cain had slaine his brother , Genes . 4. the Lord cast him out frō his face , that is , that place where Adam & his family assembled to worship God. So saith Ieremy , the wicked must be taken away . Ier. 15. If thou wilt turne and separate the wicked , & the vile , then thou shalt be as the Lords mouth . 1. Cor. 5. where the incestuous person must be giuen vnto Satan . All these places proue , that wicked men which be offensiue in life or doctrine , must be separate from the church , she must be purged of them . It is necessary the church should be purged of these wicked men : first , because they defile the worship of God , and infect it by their wickednesse , whereas they which worship him must be holy as he is holy . Secondly , least the church be defiled & infected by their wicked doctrine and life , for they be as sowre leauen which wil soone infect the whole masse of dough . By this we see a manifest and common fault in our churches , wherein wicked men are not only suffered to liue , but to receiue the sacraments , and heare the word preached , as though they were good : yea though many of thē want knowledge , be cōtemners of the word & sacraments , many be tainted with drunkennesse and vices , which accompany that 〈◊〉 . But such as want knowledge or be wicked men in life or doctrine , ought not to be suffered to preach to the people , and receiue the sacraments : therfore we must seek al good meanes to disburthen the church of them . Secondly , seeing they sought to be disburthened of them , we see Christ hath giuen his church iudicial power to disburthen her self of wicked mē , to excommunicate and cast them out of the church , from receiuing the sacraments : she could not beare them , but sought to be disburthened , which she would not vnlesse Christ had giuen her power to do it . Obiect . But some hold , that wicked men must not be cast out of the church , but must be suffered to liue in the church , and proue it by Marke 13. 30. the tares must be alone till the end . Answer . But here in the parable of the tares , Christ speaketh not of the church to be purged by Magistrates , but of the vniuersall purging in the last day , and that not by men , but by the Angels . 2. Obiect . Luke 14. 13. Christ bids them compell all in the high wayes : now if all must be compelled , then none must be exempted and cast out of the church . Answ. Christ speaketh not of compelling them to the sacraments , but onely to the preaching of the word ▪ they must come and heare that ; yet this proues not that men wicked and offensiue may not be suspended , barred , and excommunicated in regard of the sacraments and seales of saluation , which must be giuen to them onely which haue faith and repentance . Quest. Seeing wicked men must be seuered from the church , hence a question ariseth : how farre forth a man may conuerse with them , and keepe company with them which are offensiue in life and doctrine ? Answ. Euill men must be considered , first , as they be members of a commonwealth , towne , or citie : secondly , as they be members of a particular church by tolleration . Now as they be members of a commonwealth , citie or towne , we may conuerse with them in outward things and ciuill affaires , as buying , selling , &c. we may make outward ciuill peace with them , though they be wicked , as Paul biddeth vs haue peace with all men , as farre as it may stand with the honor of God and good of the Church , and societie wherin we liue . In this ciuill societie we may performe outward ciuill dutie of loue and ciuill courtesie . Tit. 3. 2. 2 As a wicked man is a member of a particular Church , we may liue in it with him , for we may not because of him leaue that Church , but still liue and abide in it . So Christ though the Iewes and their Doctors were wicked men , in life and doctrine hypocrites , yet he liued still among them : but so as we seeing their wicked life , allow not of it , but be grieued with it , as the Sodomites grieued the righteous heart of Lot. Nay , although they be admitted to the supper of the Lord by the fault of the Minister , yet we must and may continue among them in the Church . So did Christ , he liued among the Iewes , communicated among them in eating of the Passeouer , and receiued the Sacraments among them , though they were corrupt in life and doctrine . And the reason is , because if thy conscience be good , it cannot be defiled by another mans ill conscience . Yet though we may do these things with them , yet two things are vnlawfull : first , we must haue no priuate or familiar companie with them . ( 1. Cor. 5. the tenth and eleuenth verses . ) Secondly , no speciall familiaritie . We must not barre them of generall duties , but of speciall familiaritie onely . For by that meanes a man doth not onely countenance their persons , but alloweth of their sinnes . This then condemneth them which are of that nature , that they can fit and frame themselues to all companies , to the humours and disposition of any companie : but if there be any openly wicked in life or doctrine , we must not keepe any priuate companie with him , shew him no speciall familiaritie , but withdraw our selues from such , as burdens to vs. And hast examined them . This sharpe dealing of the Church of Ephesus hath 2 parts : the first , is examination : the second , cōdemnation of the false Apostles . The first part is the discouerie of these false Apostles . The second , the opposing of her selfe against them being discouered . The discouerie of the false Apostles teacheth two points : first , that God hath giuen to his Church , and to the Ministers and members of it , speciall grace and wisedome , an excellent gift of discerning . 1. Cor. 2. 15. 1. Cor. 11. Spirituall men , endued with the Spirit of God , can discerne of the Lords bodie and bloud , betweene bread and wine in the Sacrament , and common bread and wine . 2. Cor. 13. Proue your selues : shewing , that the Church and the members thereof , haue power , and the gift of wisedome to try whether they haue faith or not . 1. Ioh. 5. Trie the spirits . And here she hath power to discerne of false Apostles : and by this gift the Church of God differeth from all other societies of men : no societie saue the Church of God hath this gift to iudge betweene good and bad , truth and error , true Apostles and false Apostles . Secondly , we gather hence , that the Church of God can iudge whether a Church be a true Church or not . Some men it pleaseth to call this to question , nay , to deny that there is any Church in England , but call it the synagogue of Satan , and say there is no ministerie in it , no word , no Sacraments . Now seeing the Church of God can iudge of vs in England : and the churches in Germanie , in Scotland , & other Euangelicall and reformed Churches , iudge the Church of England a true Church : it is so , though they deny it . For we must rather stand to the iudgement of one or many particular true churches , then of any one priuate , or of many men . Yea seeing the church of God can iudge of false Apostles , it hath also power to iudge of Scriptures , to iudge which books be canonicall , which are not . And that which the church of Rome saith is false : that the Church indeed can iudge , but as it hath authoritie from their Church . This Church of Ephesus had this power long before Rome was in such name , nay , it was in this time of Iohn of farre greater name then Rome , and more famous and excellent . The second point : in what things this discouerie of false Apostles consisteth : in what this iudiciall action standeth , which God hath giuen to the Church . It standeth in two things : first , examination of false doctrine and false teachers . Secondly , condemnation of thē after examination . For the first , he saith , And hast examined : for the second , and found them lyers . To come to this examination , the Church of Ephesus had a gift of examination , and did examine false Apostles and their doctrine . But how may a particular Church examine a false Apostle and his doctrine ? To do this , the man or Church which would do it , must first prepare themselues , and make them fit to examine : and in this preparation must haue an humble heart and lowly spirit : for God reuealeth not his will to proud men , such as haue high minds in their conceit . And in this humbling of himselfe , he must cleane renounce his owne wit and reason , and in regard of himselfe become a foole in his owne reason , if he will be wise in the word of God. After this preparation he must make prayers to God in his spirit , that the Lord would reueale the thing to him , and that he would open his eyes by the meanes vsed , to iudge of truth & falshood . Luk. 11. Iam. 1. 5. In the next place he must labour throughly to know and well to conceiue of their false doctrines : he must seek to vnderstand them , their grounds , the differences betweene them and the truth . For it is a fowle fault to propound a mans error , and not in that meaning he propounded it or gaue it . They must further proue and trie whether the doctrine be of God or men . To do this , he must come to the word of God , which must be iudge in the matter , not a dumme letter , as the Papists hold , but the true iudge in all matters , and most sufficient . Esa. 8. 19. 20. Ioh. 5. Search the Scriptures . Only the Lord must be iudge in his owne matters , he must giue sentence , and no Angell , Saint , or man. Now this he doth in the written word : therefore they must search whether such doctrines be contained in the Scriptures , or can by necessarie consequence be collected out of them . They must after all this looke to their liues : for it is not possible that a false Apostle should lead a good life . We must looke on his faith and repentance , and the fruites of them : for though he may bleare the eyes of the world , yet if his life be well sifted , it will appeare by his faith and repentance he is but an hypocrite ; and therefore Mat. 7. Christ biddeth vs trie them by their fruites . A bad tree cannot bring good fruite : but if a man trie and tast them , though they appeare beautifull to the eye , yet we shall find them to be but hypocriticall . and this is a iudgement of God vpon such , that they shal be descryed by this one marke , by their liues and conuersations . If they teach false doctrine they haue liues answerable , they cannot but liue accordingly . There was neuer any which was a famous hereticke in the Church , but his life was stained with monstrous sinnes , as the historie of the Church declareth . The second part of the discouerie is , condemnation or sentence against them : for after she had examined them , & finding them not that they seemed to be , she pronounced them to be false Apostles and lyers . Note ; she calleth them lyers , vseth sharp speeches and yet sinneth not seeing Christ commendeth her : so Ministers to shew their hatred against vice , may vse sharpe speeches ; not to raile or taunt , but only to shew our hatred and misliking of sinne . So Iohn Baptist calleth them a generation of vipers : Christ called Herod a Foxe , Paul the Galatians fooles . In that she calleth them lyers , it sheweth three things : first , that they spake falsely , and deliuered that which was vntrue : secondly , that they sinned of knowledge : thirdly , that they did it of malice , to hurt and deceiue the Church : for these three be the properties of a liar . Againe , here we see that which Paul ( Act. 20. ) foretold by the spirit of Prophecie to be fulfilled , that among the Ephesians should arise lyars on them , which professed the Gospell with them . Againe , if men in the daies of the Apostles ( they being yet aliue ) durst so take on thē Apostolical authoritie , to cal thēselues Apostles and were none : no maruell if the Pope of Rome durst sixe hundred yeares after them take this vpon him , and say , he is Peters successor , to take on him Apostolicall power , to allow of those bookes for canonical which are not , and to make them ▪ as pure Scripture which are onely Apocrypha . And thou hast suffered . In the former words were the first part , namely , of her seueritie , for which Christ commended the church of Ephesus : now followeth the second part , which is , after their discouery to oppose her self against false apostles : how , it will appeare in the particulars . First , of the words , Thou hast suffered , or as well , thou hast borne as a burthen : for the word signifieth to be pressed down vnder a great burden . These burdens were troubles which these false apostles caused after they were discouered : first , open iniuries and persecutions : secondly , the spreading of damnable and hereticall doctrines . The Ecclesiasticall histories report , that these false apostles were such , as Cerinthus , Ebeon , Marcion , and such like . Now in these words we note , it is the will of God , that euen the best church shall be troubled by false Apostles , teaching hereticall doctrine , and persecuting the church of God , and so become great burdens to the church , and that the Lord suffers for weightie causes : first , these false apostles must be , that the beleeuers and true imbracers of the Gospel might be stirred vp more to embrace and loue the same : as Iude exhorts the true beleeuers , To fight for their common faith ; and the more religion is oppressed , the more we should labour to maintaine it . Secondly , that professors might be proued and tried , whether they be true and sound or not , 1. Cor. 11. 19. There must be heresies , &c. Thirdly , that God may exercise his indgements on the wicked and hypocrites , for they be giuen vp to beleeue lies , & to receiue their false doctrine , 2. Thess. 2. 11. Seeing the Lord suffereth his best churches to be troubled with false Apostles , and that for most weightie causes : we must not be offended , because we see dissensions and scismes in the church ; which proceed not by reason of the Gospell , but from wicked , erronious and hereticall men : for the Lord will haue such to liue in his church , to make his owne seruants to loue him more , to trie who be sound professors , and to bring iudgement on the wicked : these should not make vs discouraged , but more to loue and embrace the Gospell . Now after the dealing of these false apostles , is set downe the dealing of the church of Ephesus against them , in all things opposing her selfe against them . Thou hast suffered , and hast patience . That is , thou hast borne a burden by manifold troubles and persecutions , and hast patience to beare them . Obiect . But how can troubles , persecutions , and patience stand together ? for troubles are against mens nature , and makes them fret , and be impatient against God & man. Ans. These stand together , not by nature , but by grace . Rom. 5. 4. Tribulation brings patience . And they stand thus together : to him which truly beleeueth in Christ , God giueth the spirit of meeknes , sheds his loue in his heart , & so in the midst of trouble giues him a speciall tast of his mercie . And thus in the time of trouble , they which be most troubled , are withal most patient : so trouble and patience may be together . And hast patience . Here is the first way , by which the church of Ephesus opposed her self against false apostles and their dealings , which were double : first , iniuries and persecutions : secondly , false doctrines , heretical and damnable teaching . Now by patience she opposed her selfe to both these . So the onely way to oppose our selues against persecutors , such as iniury or wrong vs , is patience : whereby we stop their mouthes , and if it be possible , ouercome and winne them to Christ. This should be our meanes to oppose our selues against wicked men , as well in life and maners , as in iudgement and doctrine ; not to returne iniury for iniurie , and wrong for wrong , but to haue patience ; not that we should beare their sinnes , but their wrongs . And for my names sake hast laboured . Here is the second meanes how she opposed her selfe against their spreading of damnable and hereticall doctrine , which is the second way how they were a burden to her . Hast laboured : that is , taken much paines for my name , that is , my glory , and the Gospell of Christ : for maintaining my glory and true Religon , thou hast taken as great paines , as they did to broach heresies : and so thou hast opposed thy selfe against them . Here then is our second way to oppose our selues against damnable heresies of wicked men : we must labour to haue the true word of God , to maintaine the glory of God and true Religion . Is this so ? Then euery man shall labour for the name and Religion of Christ , both minister and people ; for this labour is double , partly of the minister , partly of the people . Concerning ministers : the ministers first labour must be , by studying and reading the word , to furnish himselfe with sufficient knowledge in the foundation and substance of the Gospel of Christ. And for this cause S. Iohn ( Reuelation 11. ) must eate the booke , that is , by study & meditation , haue it in his hart and mind , to digest it wel . Psal. 2. 7. the Priests lips must preserue knowledge , and the people must seeke it at his mouth . Secondly , he must deliuer the whole counsell of God , concerning the matter of saluation to the people , and the whole doctrine of the Gospell contained in the bookes of the Prophets and Apostles . So did Paul. Act. 20. He kept nothing backe , but deliuered the whole counsell of God. Thirdly , he must be able to discouer , and labour to discerne false teachers to the people , not onely to know them , but make the church to know them . Tit. 1. he must conuince false teachers , and then discerne and discouer them , which he shall do by two things : first , by conuincing and discrying their erronious doctrine : secondly , by reprouing their wicked life . So Christ noteth the erronious doctrine of the Scribes and Pharises , in their misinterpreting the law : secondly , their hypocriticall life . So Paul in all his Epistles noteth wicked mens errours , and then their bad life . Fourthly , he must labour that the doctrine deliuered out of the Gospell , may edifie and take fruite in mens hearts , which is the end of all preaching and teaching . 1. Cor. 14. Fifthly , he must labour to be a patterne and president in his owne person , of that doctrine which he teacheth , that so they may haue his example to follow , which is an excellent meanes to make them obey the word : and the neglect of it is the cause why many contemne the word . Sixthly , he must make petition to God , that his particular church may hold , receiue , & obey that doctrine he deliuereth . So Paul in all his Epistles praies for them , that they may receiue his doctrine . Now as the minister , so the people also must labour for the name of Christ , euery true member of the church must labour to know & vnderstand that doctrine which is deliuered out of the word . Christ bids vs beleeue the Gospel and repent : therfore we must first know it , and then we must beleeue it . Then we must do as Mary did , we must leaue other lesse matters , and sit at Christs feete , to heare his gracious words . Luke 11. further we must labor to haue the same knowledge conueyed to others : for if we beleeue truly , we cannot containe our selues , but we must needs teach others . He which drinketh of the well of life , out of his belly shall flow full streames of running water , Ioh. 7. he cannot hold it in , but will conuey it to others . That this may be done , first the head of the family , he must teach and instruct his family : for God hath bound him in conscience to spread abroad that knowledge he hath , to conuey it to his family : and though he be not able , yet God requireth he should be able to instruct them , that so a particular and litle church may be in his family . Againe , euery man must labour to win his enemy , and those which are ignorant , to beleeue the word . The Scribes and Pharises compasse sea and land to make one Proselite , and the wicked labour to winne men to do as they do , much more should we . Yea and euery man must labour to edifie those which be fellow-members with him of the same church , in faith , hope , loue , repentance , and such like : & as Iude saith , they must labor to saue some . Lastly , to maintaine the Religion of Christ against all his enemies , to answer them and to stop their mouthes . 1. Pet. 3. 15. Seeing the maintaining of the name and religion of Christ is so excellent a thing , we must aboue all things labour for it : to spread it abroad ouer the whole earth , to defend it against all false teachers . So did the church of Ephesus being persecuted and iniured by false Apostles : and this is a most blessed labor , to to defend Christ and his Religion , and with it the honour of God. In the end of the verse he setteth downe the maner how she defended it : namely , that she did not faint , but was constant , perseuered to the end . So we haue had the Gospell long time preached , we haue defended it with hazard of life & goods ; we must not now leaue off , but still continue : and this exhortation is necessary , seeing the Lord , after so long peace , purposeth to try vs by persecution , or false teachers . Then let vs purpose to be constant to the end , and not as some , who can change as religion changeth , be of any religion . To maintaine religion is commended , but the principall thing for which the church of Ephesus is commended , is perseuerance . Neuerthelesse , &c. In the fourth verse Christ setteth downe a direct and seuere reproofe of this Church . I haue something against thee . Here Christ dealeth as a iudge , calling the Church to an accompt , laying actions to her charge : which actiō is this , Thou hast lost thy first loue : that is , the Church and people of Ephesus , the Angel and the people , haue lost that loue to God , religion and man , which they had when they were first called : not that they left it wholly , but because both people and Minister suffered their first loue to decay , that now it was not so feruent and plentifull as before . Ob. Christ commendeth her zeale against false Apostles . Answ. It is true , she had now zeale and loue , but in respect of that she had first it was no zeale , nay it was cold and frozen , therfore he saith : thou hast lost thy first loue . If God had something against this Church : then now he may iustly haue against all particular Churches in the world , especially against vs in this land , seeing we be in her estate . A great part neuer had loue of Christ , and many haue fallen from their first loue . That some haue fallen it is plaine : many in Queene Maries time were content to liue in persecution for the Gospell : but after when quietnes came , they became plaine worldlings , as the historie of the Church records . And in these dayes of peace and plentie of the Gospell , such as twentie or seuen and twentie yeares agone were zealous professors , now become cold and frozen professors . Many I graunt are free from this sinne , yet are they worse then these : for they neuer had the loue of Christ and religion , but are louers of themselues , of this world , honour , riches and pleasure . Now then if Christ had something against these Churches for losing their loue , much more may he haue against vs , who neuer had true loue of him . That men now adayes be louers of themselues , of this world , and not of Christ , it appeareth , seeing most congregations and Churches after this long time of hearing the Gospell preached , being daily taught , yet are not bettered in opinion , iudgement , life and obedience : but still remaine ignorant , which argueth no loue of God , nor of religion . For it is not possible that he which loueth God , and loueth religion indeed , should continue from yeare to yeare in ignorance , neuer profit in practise of religion , in bettering his knowledge & obedience . And in that men liue in their particular callings without al loue to God and religion , it argueth they loue not God : for if they loued God , they must needes loue their neighbours : these going together . But men practise their callings with the loue of themselues , of honour , riches , and pleasure ; no loue to God , no loue to religion . This should moue vs to stirre vp our hearts to labor to get true loue of God , of religion , and of our neighbour , that Christ haue no action against vs. For if a King or a mightie man shold haue an action against vs , especially being iust and good , it would make one quake and tremble : but we haue euen the King of heauen and earth to deale with , he hath an action against vs , then it is best to looke about vs. This Paule vrged to Timothy , that he would go beyond himselfe , & abound in feare , loue and repentance . Phil. 3. 13. he laboured to that which was before , forgetting that which was behind , that so he might come to perfection . He looked first on his wants , and then by thē tooke occasion to grow and increase in all spirituall graces . We are in a way , we must walke to heauen , there is no standing , if we purpose to come to the marke : we must be as young children , who first are children , litle in knowledge and strength , after are stronger , and lastly become tall men : so must we daily grow till we become tall men in Christ , perfect and tall men in knowledge of religion . And they which after long preaching be ignorant or make no increase in religion , they be in a dangerous estate , and cannot possibly come to the kingdome of heauen . Hast fallen from thy first loue . Hence the Papists as also other Churches gather , that a man may fall away wholly and finally : then this question must be cōsidered whether a man may wholy fall from grace . That we may answer to this , we must know , grace is taken two wayes : first , for that fauour of God , whereby it pleaseth his maiestie to make vs his children which truly beleeue in Christ : and this is the fountaine of all grace , loue , and fauor . Now if grace be taken for this fauor of God in Christ , thē though the outward signs and sensible feeling of Gods fauor in Christ may be lost ; yet grace , that is , Gods fauour in Christ , cannot be lost . A father by some offence of his child may not shew signes of fauour to his sonne for a time , but rather his anger by words or stripes : yet for all this he carieth a fatherly mind to him , not purposing to disinherit him . So when a true child of God sinneth , he then feeleth not the fauour of God , for he turneth his countenance frō him for a time , yet not so that his fauor is wholy lost , but he still keepeth it towards vs , not purposing to disinherit vs in Christ : but is still our father , and we his children . Secondly , grace signifieth not onely Gods fauour , but the gifts of grace , as faith , hope , repentance , &c. which are bestowed on them which beleeue . Now these graces be of two sorts , some necessarie to saluation , without which we cannot be saued : for without faith no man can be iustified , sanctified , or glorified . Now from true faith proceedeth true hope and loue , which three graces be especially necessarie to saluation , and especiall graces of Gods spirit . Secondly , there are other graces which be profitable and needfull , yet not necessarie to saluatiō : as feeling of Gods fauor , ioy and alacritie in inuocation of Gods name , feare , ioy , &c. and these are not so necessarie , but that a man which hath them not may be saued . Now then the three first , faith , hope , loue cānot be lost finally or wholly , being necessarie to saluation ; but the other may : faith indeed may be weakened and wounded , but neuer lost wholly , but in part and for a time ; and so it is said here of the Church of Ephesus . First , that grace cannot be lost wholly and finally , these reasons proue , Math. 16. 16. Christ promised Peter , and in him the whole Church , that the gates of hell should neuer preuaile against him : for when he saith , they shall not preuaile , the meaning is , they shall shew very much strength , but shall not ouercome or preuaile against the Church . Though she may be foyled , yet neuer ouercome . The second reason is , if it were possible he should deceiue the elect of God. Mat. 24. 24. Christ taketh it for graunted , that they which beleeue , which are truly iustified and sanctified , cannot fall finally , & so loose their faith . Thirdly , Ioh. 10. 28. Christ saith , his sheepe shall neuer perish . But they answer : that so long as they remaine the sheepe of Christ , they shall not perish : but Christ cutteth off that obiection , saying , no man taketh them out of his hand , they shall not be able by their naturall corruption to fall , nor any man can take thē out of my hands . The fourth reason , is Ioh. 3. 36. He that beleeueth hath eternall life : they say , hopeth : but he which hath it in hope truly , he cannot loose it , seeing hope cānot make a man ashamed , Rom. 5. 6. and hope is grounded on faith , Heb. 11. 1. Rom. 8. 30. whom God predestinateth , he calleth , iustifieth , sanctifieth , and glorifieth . Now if he which beleeueth shall be iustified and glorified , then he cannot fall away : for he which falleth finally , shall neuer be glorified . Fifthly , in the end of the chapter , he saith , nothing can seuer him and the church of the Romanes from the loue of Christ , ergo not fall finally : for then they may be seuered . Sixthly , Rom. 11. 29. Gods gifts of saluation are without repentance , that is , the peculiar gifts of his spirit necessary to saluation , are without repentance . They say , God for his part repents not , but man reiects that grace whereof God repented not : but this makes Gods will subiect to the will of his creature , and makes man to rule God , to obey mans wil : seeing they make mans will to rule Gods will ; man wils a thing , God wils it not , yet mans will must stand , which is absurd . A seuenth reason , 1. Ioh. 3. 9. he which is borne of God sinneth not , or cannot sin , because the seed of Gods word is in him . Now in the first chapter he saith , that he which saith he hath no sinne , lieth . Iohn then meaneth here , that he which truly beleeueth , sinneth not , that is , sin ruleth not in him with whole consent , but in part . And man being partly flesh & partly spirit , as he is regenerate , sin proceeds not from him but as he is flesh . They answer : so long as he abideth borne of God : but when he ceaseth to be borne of God , he sinneth then with ful consent : but he cuts of that cauil and saith , Neither can sinne , seeing the seed of the word working by the spirit of God , makeh him continue that he cannot so sinne . Eighthly , If a man may fall wholly and finally , then he must be cleane cut off from Christ : for he must first be cleane cut from Christ , haue no coniunction with him , before he can loose grace wholy . Now if a man should be so often cut from Christ , as he looseth grace , then he should be often cut off , and often reunited to Christ : and if he should be so often reunited to Christ , thē he should be so often baptised , for baptisme is the sacrament of incision and ingraffing into Christ : but that is absurd , that baptisme should be any more then once administred : ergo a man is but once ingrafted , but once vnited to Christ ; and so cannot be reunited , and neuer fall . The last reason , We pray , Leade vs not into temptation : that is , suffer not Satan and sinne wholy to preuaile , and to conquer vs. Now in euery petition there are two things , first a commaundement to pray : secondly , a promise that we shall be heard : therfore seeing there is a promise in the word that no true child of God shall be wholly conquered of sinne or Satan , no true child of God can finally fall away . Against these reasons are brought diuers arguments , and they are of three sorts : first , testimonies of scripture : secondly , examples : thirdly , equity . For scriptures they alleage these places . First ( Exod. 32. 33. ) Moses prayeth to God that he may be blotted out of the book of life : therfore he which is the true child of God may perish finally . Answ. His petition must be vnderstood with condition ; if it be possible : and so Christ ; let this cup passe if it be possible : else Moses should pray for that he knew was not possible , and so against his owne knowledge : for he knew it could not be that one priuate man should die for the people , or suffer eternal punishment for them . Againe , Moses in that petitiō doth principally shew his zeale and earnest loue he bare to Gods glory and the good of the people , in that he neglected his owne life , and desired that rather then God should want his glory , and they perish , he should rather die ( if it were possible ) eternally . So Paul desired to be accursed that the Iewes might be saued . Againe they vrge , If the righteous turne from his righteousnes , he shall die , ergo a righteous man may perish . To these words I answer , there is a double righteousnes , one of the outward action , another of the person : the first is , when a man keepeth the whole law outwardly , in respect of men : the second , in that a mans person is righteous by Christs righteousnesse before God. A man may haue the first , and yet be an hypocrite , and so it is meant here of the first not of the second , by which mā is in deed righteous before God. Ans. 2. It must be vnderstood of them which esteemed themselues righteous , they pleaded that their fathers sinned , & they were punished : so that they pretended they were iust , but were not so indeed . Another place is Luke 8. 13. there be some which beleeued for a time . Ans. There are three kinds of faith , as also of beleeuers , historicall , temporall , and true sauing faith : in the first is knowledge & assent to the word , yet no great ioy or reioycing : in the second is also ioyned ioy and reioycing to the assent with approbation : but in sauing faith there is also apprehension of the promise of God to our selues , which is not in the other . Now as of faith , so of beleeuers there be three kinds : one , which knoweth the word , and giueth assent to it , yet hath no great loue or liking of it : the second , he loueth it , reioyceth in it , but apprehendeth not the promise : but the third , he beleeueth , loueth , and apprehendeth the promise . Now the two first may fall away , but the last cannot fall away : and Luke is to be vnderstood of the two first , not of the last . But they obiect and say , there is but one God , and one faith , therefore all faith is one . Phil. 4. Answ. That is , there is but one faith , one doctrine of saluation , and one religion : so faith is vsed in the word , and so it must be here vnderstood . Secondly , they proue it by exāples , as first of Adam : secondly , of Dauid . Adam he had grace sufficient , yet he in his innocencie fell from God , therefore much more we which haue not so much grace as he had . Ans. Though he had greater measure of grace , yet we haue more certaine and sure priuiledges of grace then he had : first , he had his grace by creation , we by redemption , which is greater then creation : secondly , he had the first grace not the second : but we haue the first grace and the second too by promise , which preserueth vs in the first grace , Phil. 1. 6. 2. Thes. 1. The Lord is faithfull to establish vs , & to keepe vs from euill . God giueth the first grace to beleeue and repent , and the second to make vs to continue in the same . They obiect , Dauid fell from grace by two great sins : one of adulterie , the other of pride . Answ. He fell grieuously , and the graces of God were sore decayed , weakned and wounded in him , not cleane extinguished : for then he should haue contēned God , his word and religion , & despaired of mercie , which he did not . This sheweth , he had the remnants of grace in his heart still , though weakened and wounded . Ob. 1. But he prayeth God to create in him a new heart . Psal. 51. therefore he had cleane lost grace . Answ. Dauid speaketh there as he felt himselfe , not as he was in respect of God , for he felt in his conscience much trouble , and Gods wrath against him . 2. Ob. But he repented not of a whole yeare . Now , no repentance , no pardon ; and no pardon , no grace . Answ. The gift of repentance was in him when he fell , and after , but the practise of it shewed it selfe not till that time that the Prophet came to him , he wanted not repentance simply , but new repentance in practise for that fact . Their third argument is from equitie of nature & common reason : a child of God may become the member of an harlot , now one cannot be the member of God and of the diuell , therefore a man may fall finally . Ans. There be three sorts of mēbers , a dead , a decayed , and a liuely member : the first is as a leg of wood or brasse : the second , as an arme or leg taken with a palsey : the third , a mouing and liuely member , as an hand sound and ready to moue . So in Christ there is a dead mēber , which is only in shew , not in deed : secondly a member decaied , dying but not dead , as a man by sin taken with a spiritual palsey which can not feele grace flowing frō Christ : thirdly , a liuely mēber which feeleth and liueth in Christ. Now a liuely member of Christ , can not be the member of an harlot : but a decaied member , which is in the midst betweene dead and aliue , that is the member of Christ and the member of an harlot ; but being not dead but dying , shall be quickned againe : so a man is made the member of Christ spiritually , but the member of an harlot by carnall maner . They say further , if that men be so certaine of their saluation that they cannot fall away , then this shewes there is no need of the word , no need of preaching and exhortation . Ans. Though a man be certaine he cannot fall away , yet preaching and exhorting haue their vse , not onely to worke grace , but also to make men constant in grace , and to perseuere to the end : and though a man be certaine of his saluation , yet he must vse the meanes . Paul ( Act. 28. ) he knew that not one in the ship should perish yet there must not one go out of the ship . Esay ( 38 ) tels Hezechiah he should recouer , but he must vse the meanes , and so he did . But say they , this doctrine maintaineth grosse securitie , to teach that men are sure they cannot fall . Ans. There is a double securitie , one of the flesh , when a man giues himselfe to the pleasures and profits of this world , hauing no care or conscience of his owne saluation : secondly , there is a securitie of faith , when one relieth wholy on Christ in the matter of saluation . Now seeing that doctrine maintaines securitie , not of the flesh , but a spirituall securitie of faith and peace of conscience , it is not to be disliked , for it is a mans chiefe felicitie , when a man in life and death relieth wholy on Christ. Thus the answer to the question , is , that a true beleeuer cannot loose faith , nor fall away from grace wholly or finally , but in part , and for a time . Seeing this decaying of loue was in this famous Church founded and preserued by the Apostles , then much more is it rife in our Church , seeing we haue not the like measure of grace that they had : then we must looke to our selues , see how we decay in loue to God , and to our neighbour ; if we do , then we shall find that after long profession we haue decaied much in loue . And if we can excuse our selues , yet take heed of it : for seeing this famous Church was subiect to it , it cannot be but we are . As we see water which is once hot , if it be cooled , it will be more cold , and freeze harder then that which was ●euer warme : so he which hath bin indued and inflamed with the loue of God and his neighbor , and after waxeth cold , he wil be worse then he which neuer had that heate . The Hawke while she is fit to catch the prey , and liuely to flie well , she is set on the hand of the King and Nobleman ; but if she be old or dead , then she is cast off , or to the dung-hill : so when we loue God and our neighbour , with alacritie and chearefulnesse , then we are on Gods right hand , in his fauour and loue ; but if we die and decay in loue , then we are in the ready way to be cast off , and cast away . Our loue to God is like a litle fire or flame : then we must not quench it and cast water on it , for that puts it out : so our sinnes they be as water , nay euery sin we commit it as a dish of water cast on the litle fire of our loue , and by it we do what we cā to put out the fire of Gods grace : but we must do as the Priests did , who kept the fire on the altar , neuer let it out , but fed it continually : so we must cherish and preserue this fire , and carie wood to this fire dayly : secondly , we must stirre vp the grace of God dayly in vs , as we would lift vp fire and blow it . Thirdly , that it may increase , we must exercise the workes of faith , loue , obedience , repentane , and godlinesse . For without these our loue to God and man , will soone decay and waxe cold . 2 Remember therefore whence thou art fallen . In these words Christ as a faithfull Pastor of our soules , prescribeth a most soueraigne remedie against the former vice , namely , decay in loue . Now out of this , that Christ rebuketh not the Church of Ephesus , but withall giueth a soueraigne salue for that sore , we learne that the doctrine of the law whereby sinne is reproued , is to be taught ; but withall the Gospell must be preached , seeing in it alone the remedie is to be had . Then must we imitate Christ : that is , preach the law in precepts and threatnings : and then the Gospell , seeing the law sheweth only the wound , the Gospell the remedie . The general vse of this remedie standeth in answering to two questions : the first question is : A man is called effectually to beleeue and to professe the Gospell : but after his conuersion , by the diuell , the world , or his owne corruption , he sinneth and woundeth his conscience , how shall he recouer his owne estate ? Ans. He must remember from whence he is fallen , and do his first works . The second question is : A man hath liued in ignorance , after his owne lust , neuer called effectually , but now he is touched in conscience for his wicked life , how shall such an one be reconciled to God , and escape his iudgements ? Ans. He must ( saith Christ ) remember from whence he is fallen by his first father Adam , and by his owne sinnes : secondly , he must repent of his sinnes past : and lastly , he must do his first workes , to which he was bound by the law of nature , and by the morall law of God. Now in particular of the remedie . It containeth three parts : the first , Remember whence thou art fallen : the second , And repent , and do thy first workes : and in the end is a reason to moue them to do these duties : or else I will remoue thy candlesticke . The first part , remember : that is , remember , examine thy selfe thorowly , that thou maist see thy decay in thy loue : and after that thinke on it often , and ponder it in thy heart . So that these words inioyne them two duties : the first , to examine themselues : the second , to consider of their estate . 1 Examine : that is , enter into a diligent search of thine owne heart , search thine owne particular wants , especially this one want , thy decay in loue . Secondly , she must after examination , often thinke of her owne wants , and often lay them to her owne heart . Hence we see it is a dangerous thing for any Christian , not to know his estate , not to be acquainted with his owne wants : Ier. 8. he blameth the people for this sinne : none among them said so much as What haue I done , none examined or considered his owne estate and wants . In the dayes of Noah they knew nothing till the floud came on them , they neuer looked to their owne estate , or regarded and considered Gods iudgements , or their owne sinnes and wants . And in our time this sinne is too common , not one of a thousand examineth his life , considereth his owne wants and sinnes : nay , now if a man turne his eye to see his owne sinnes , why then this is a meanes to worke melancholy in a man : and so most men flie this , which is so necessarie a discipline . We see it is a speciall dutie of them which liue in the church , to be acquainted with their owne estate , to know and often consider their owne wants and sinnes : Zach. 2. When he beginneth to preach repentance , he biddeth them search themselues , or fanne and winnow themselues , as a man would search for a litle thing in an heape of chaffe . Then we must search our selues diligently and narrowly , yea the least thing in vs , as Zacharie biddeth his auditors . And after that we find wants in our hearts , we must consider of them seriously : for no man can repent truly till he know his owne estate throughly : then we must often consider it , and be well acquainted with it . Psalm . 119. vers . 59. I considered my waies : that is , I entred into my selfe , and finding mine owne wants , then I turned me to thee . And here we see the very cause why so few repent truly , because they remember not whence they be fallen , and know not their owne estate . The second part is , Repent : first , when thou art well acquainted with thine owne estate , & knowest thy wants and sinnes ; then in the second place repent . In handling of this dutie , note fiue points : the first , what repentance is : the second , how it must be practised : the third , who commaundeth it : the fourth , who must practise it : the fifth , for what end . Repentance is first properly for the place of it , in the mind of man : for it is , after some folly , ouerslip , or error , to be better aduised , which is proper to the mind , and therfore repentance is properly of the mind . Againe , it is a change in the mind , as of an euill mind to become good , a turning from sinne to grace , from all sinne to God. Act. 26. 20. Now this turning from sinne to God standeth in a purpose and resolution , whereby a man by Gods grace purposeth to turne from all sinne , to serue the Lord and cleaue to him , in obeying his commaundements . First then there must be a purpose in the mind , from which proceedeth a turning of the whole man , in will , affections and action : which is the principall thing in repentance , namely the turning of the whole man from euill actions and affections , to renued affections and renued actions . By this we see , that the common description of repentance is not good , in that they say it standeth in contrition , which is , sorrow and remorce for sinne , which is no part of repentance , but may be a cause of repentance : godly sorrow indeed causeth repentance , but is nothing of the nature of it . 2. Cor. 7. 9. 10. Or else . That is , if you will not practise that remedie : to wit , renew your former loue and repentance : I will come against thee : or as the words be in the originall : I will come to thee shortly . The Lord cometh to a people two waies , in mercie , or iudgement : in mercie he cometh , when he testifieth his presence to them by shewing mercie : as when Christ in spirit came to the old world , and preached to them ( as Peter saith ) an hundred and twentie yeares . Secondly , he cometh in iudgement when he testifieth his presence in iudgement . So in the second Commaundement : I will visite the sinnes of the fathers : that is , I will come and inquire of the fathers sinnes , whether they be in their children , and will punish them . So here if the Church of Ephesus repent not , he will come to her , to testifie his presence in iudgement , not mercie . Out of this first generall threatning , we may learne this one thing , when any people or Church liue in any one sinne , or decay in loue to God , his word and religion : he then prepareth himselfe to come to them in iudgement . Amos 4. 12. he will punish them , because they returned not to the Lord , but lay in their sinnes : therefore he biddeth them prepare themselues to meete him . This we must apply to our selues , our Church and people : for the sinnes of the Church of Ephesus be our sinnes ; we haue decayed in our first loue , since we heard the word first , we for the most part want loue to God and to man : and besides these sinnes we lye in many fearefull sinnes . Atheisme now abounds in iudgement and in practise , contempt of the worship of God , neglect and contempt of true religion , crueltie , oppression , and want of mercie : yet for all this , what man is it that prepareth to meete the Lord ? So that he may iustly say , we do decay in loue : that , it is most true of vs , that the Lord hath bene long coming to vs for these sinnes in iudgement , in plagues and punishments : and so is he coming at this day , it hangeth ouer our heads , and if we continue still in sinne , he will surely come . Thus then seeing the Lord hath bene long coming to vs , he would haue vs to repent : if we will not , no doubt he will come and that shortly , and remoue his Gospell , he will come in iudgements and punishments to destroy vs. The second threatning is more particular : I will remoue thy candlesticke . Here he sheweth in what particular iudgement he wil come to thē : namely , to remoue her candlesticke . In the former Chapter he compareth the Church to a candlesticke : then when he saith he will remoue the candlesticke , he meaneth his word and Gospell : take the ministerie of the word from her , and so make her become of a Church , no Church : and hauing remoued the Gospell , will in stead of it , send ignorance and blindnesse . If thou repent not : that is , if thou continue stil in thy sin . In this second threatning note three things : first , concerning the minister : secondly , the Church and people : thirdly , euery priuat man. First , concerning the minister , if he decay in loue to God , his word and religion , if he continue and lie in his sinnes , or any one sinne , that is a meanes to depriue him of his office and calling , and of his gifts ( for this is especially directed to the Angell ) Ier. 15. end . The Prophet failing in his dutie , partly by feare , partly by want of patience : then the Lord he becomes a Prophet to Ieremy , tels him , that vnlesse he returne to the Lord and repent , the Lord would make him no Prophet : so that in him he speakes to all Ministers , that if they would haue their callings and gifts to remaine , they must not liue in any one sin , decay in loue to God or religion , for then their callings and gifts shall be taken from them . As repentance is necessary for all men , so especially for Ministers , they must especially renew it , seeing that is the onely meanes to continue their callings and gifts . The second thing is , concerning a church or people : if any church or people decay in loue to God or his word : or lie in any one sin , they then procure the Lord to remoue his candlesticke , to take from them his word , the Gospel and true religion . Ose. 9. 7. The Prophet is a foole , the man of spirits is mad : a heauy iudgement , whereof comes this ? He saith , for the sins of the people the Prophet , is ignorant , and becometh mad . If this be so , then we haue all cause to feare , that our sinnes haue deserued the Gospell should be taken from vs : for in most men there is great decay in loue , seeing religion is hated and contemned of most men . Therfore we must needs feare , and the Lord for this must needs remoue his word , take his Gospell away , if we meet him not with repentance , for he in iustice giues men to beleeue lies , when as they will not receiue his truth and Gospell , being so long among them . Our dutie then is to seeke to preuent this iudgement , by hearty and true repentance . The third point , concernes euery priuate man : euery priuat Christian , now a daies decayeth in loue to God and man , lieth in some one sinne or other , &c. Now these are the meanes to depriue him of the light of the Gospell , and his particular gifts . For as a mans loue decayeth , his knowledge decayeth , and so the Gospell and the loue to it wax cold . In a clock if the watch stand , all the wheeles stand , if it go softly or swiftly , the rest of the wheeles go accordingly : so if our loue be increased , our knowledge is so , if our loue decay our knowledge , our vnderstanding in religion decayeth . And this is the cause of so litle knowledge especially in auncient folke , because they loose their loue . Heb. 4. 12. First , we are deceiued by sin : secondly , our heart is hardened : thirdly , we call into question religion , 4. we set our selues against religion , and so fal from it , so that , decay in grace is the first cause of apostacy . Then if we would increase in knowledge and religion , we must seeke to be cleansed from sinne , not liue and die in any one sinne , neither decay in loue , knowledge , or affection to religion . Some gather hence that a man may fall finally and wholly : for if a whole church may , much more one man : but the reason is not good , for there is great difference between one man and a whole church , for a church stands of a mixt company good and bad , sheepe and goates , corne and chaffe , wheat and tares . Now in the Church the wicked may fall and become false professors , as inded these were , and yet the true beleeuers remaine stil. Now hence it followeth not , that a priuate man truly conuerted may fall . Now followeth the condition of both the threatnings , Except you amend : that is , I come in iudgement to you ; and take away the Gospell vnlesse you repent . Now we must marke that all threatnings in the old testament are with condition . So in Ionah , Yet fortie dayes and Niniue shall perish , that is , vnlesse they repent : and so are the threatnings in the new Testament with the same condition . The wil of God , or his good pleasure , is one alone , & no more , what distinction soeuer men vse . Now his will is partly secret , & partly reuealed : his secret will is of those things which he hath not reuealed in his word , or by any work and experience to man : reuealed , is of those things he hath reuealed in his word , or else taught men by experience or euent . Now the reuealed will is with condition alway : but the secret will is not , but by it he willeth all things , good things absolutely , and permitteth euill . And to make this will subiect to condition , were to bind God to his creature , but his reuealed will is with condition , as here in this place . Obiect . Why doth God giue his reuealed will with condition ? Answ. Because he reuealeth in mercie so much to man as is necessary to saluation , and no more : and therefore he reuealeth it in that maner as may be most fit for his saluation . Now when he propounds his will with condition , that is best , for it keepes men more in awe , and seemes better for their saluation then if it were with without condition . Now marke , Christ he repeates this condition in the beginning and end of this verse , that he will come to them , and he wil punish them vnlesse they repent and amend . The reason is , to shew that when men lie in sinne , or decay to God and religion , then it is most necessary to repent : and it is so necessarie that there is no other way to stay God from remouing the Gospell , then repentance . Is this true ? then it stands vs in hand , euerie man in his owne person , and in his familie , and in the Church publikely , to meet him with repentance : and so we must thinke of it , in that Christ doubles the condition . But this thou hast that thou hatest the workes of the Nicolaitanes . In these words is a second reason , to proue that ( in the second verse ) for which Christ commended her , that she could not abide them which were euill : first , because she examined them which receiue false teachers : secondly , she hated their workes . To come to the words , Nicolaitanes were a sect of heretickes , who held opinion , first that fornication and adulterie were no sinnes : secondly , that a man might keep companie with idolaters in sacrificing in the temple : and according to these two opinions , they practised fornication , adulterie and idolatrie . These were so called of one Nicolas , chosen of the Apostles to be a Deacon , Act. 6. who for a while professed the Gospell , but after fell away , and became head and chiefe of this sect of heretickes . But : this note sheweth that these words haue reference to the words of rebuke before , as if he should say , though this decay of loue be thy fault , yet I commend thee for this one vertue , &c. Here note our dutie , we must not ( which is a common sinne ) be so readie to blase our brethrēs faults , to speake of them , paint them out in their colours as we are : but we should as well commend their vertues , and not obscure them : for Christ , though he found fault , yet finding this vertue commends her , so should we . Thou hatest . Here note this point : that it is not sufficient for a man to haue good gifts and graces , for he may haue them and be no member of Christ , but be in danger to be cut off from Christ. So was Iehu , he had great zeale . So Iudas had many good gifts no doubt being an Apostle , yet fell from Christ. So the Ephesians had an hatred of the sins of the Nicolaitans , yet were in danger to be cut off from Christ. Then we must labour for that which is the maine point of all , which if we haue , we cannot fal , which is , true , heartie , and vnfained repentance , daily and renewed repentance , for daily and new sinnes . Thou hatest the workes . Here see our dutie , we must labour to know the sinnes and heresies of our times , and when we know them , we must hate them ; for which Christ commends them , and and will commend vs if we do the like . The workes of the Nicolaitanes : not their persons . So then we must moderate our hatred , it must be for the sinnes of men : we must hate their sinnes , not their persons , whether they be friends or foes . Obiect . But Dauid he hated mens persons , he prayed for the destruction of his enemies , both soule and body . Answ. He did it being an extraordinary Prophet , and it was no doubt reuealed to him , that his enemies were obstinate , and would not repent , and so prophecieth by speciall and extraordinary instinct : for euery imprecation in the scripture is as a prophecie . But we which want that extraordinary instinct , must keep vs within this compasse , that we hate onely their sinnes , and not their persons . The workes of the Nicolaitanes : in whom note the ioyning of two sinnes together , adultery and idolatrie ; for adultery is the punishment of idolatry , and idolatrie is the punishment of adultrie : the one being carnal fornication , the other spiritual , and the punishment of adulterie : and so in all hereticall churches the Lord he sends these together in iudgement , to punish spirituall adultery with temporall fornication . If a church become idolatrous , then he giues them ouer to commit fornication and vncleannesse . So among the Israelites , and in the Romish church falling to idolatrie , they abound also with adulterie and fornication . Thou hatest their workes . Here we may learne one lesson , for we see many men seeing such diuersitie of opinion in matters of religion , they will be of no church , they will be of no religion . But seeing in the best Churches planted and guided by the Apostles , euen in their dayes , there were such heresies , as these Nicolaitans held , no maruell if there be schismes and heresies in our dayes : yet these should not make vs leaue the church , but seeke to be of the true religion , and stand faster to it . Which I also hate . Christ hauing now commended her , would haue her to go on : and to encourage her therin , he setteth his example for them to follow : thou hatest their workes , that is well done , do so still : for so do I. And here we see Christ requireth that we should be of the same mind , iudgement , will , and affection that he is of : and there is good cause why we should , seeing he is the head , we the members ; we are bone of his bone , flesh of his flesh . Now then we must see that there be a conformity betweene the head and the members , we must hate that he hateth , loue that he loueth , & so shew that we be true Christians and members of Christ. Ob. Christ he hateth wicked men , why then suffereth he them to liue , & destroyeth thē not , or take them out of his Church ? Answ. He suffereth them for iust cause : for he can bring good out of euill , light out of darknesse , he can turne that which is most wicked in it selfe to his glorie , and the benefite of his Church and children , and the destruction of his enemies . Then no maruel though he suffer them which he hateth . Let him which hath an eare heare what the Spirit saith , &c. In this verse Christ inferreth this conclusion vpon the former words . It containeth in it two parts : the first , a cōmandement : the second , a promise . A cōmandement : Let him that hath ears , &c. A promise , in the end of the verse : For to him will I giue of the tree , &c. and this conclusion serueth to stirre vp the Church of Ephesus , to consider of the former things Christ taught her . In the commandement is three things : the first , who be cōmaunded , He which hath an eare : secondly , what is commanded : namely , to heare : thirdly , the thing which must be heard : What the Spirit saith . The parties commaunded to heare are described ; they which haue an eare : that is , which can heare . Mat. 13. Christ expoundeth it , he which hath an eare to heare : that is , an hearing eare : he must heare , and giue attention to the word . By this we see , there be two kinds of hearers : one is a deafe hearer , not hauing an hearing eare ; as those which bring outwa●d and bodily eares to the word , but not the eares of the hart : for their hearts are not affected with the word , they cannot obey that they heare . Secondly , there is an hearing hearer , who not onely heareth with the outward eare of the bodie , but he hath his heart pierced and touched , hath new eares made by Gods spirit : this is he which bringeth both the eares , his head , and heart to the word , who is affected with it , applyeth it to his owne heart , and beleeueth the word heard . Such an eare had Dauid : the Lord God bored his eare , and made him new ears , euen ears of heart : Mine ears hast thou opened . And when the Lord spake to him : hauing new eares , he answereth the Lord , Lo I come , his heart heard the Lord. Such eares had Isaiah , Send me . Such had Lydia , her eares were opened , and she became attentiue to Paules words : the Lord gaue her new eares . Seeing Christ maketh this distinction of hearers on earth , then grace is not vniuersall : sauing grace is not giuen to euery particular man , that he , if he will , may heare and haue saluation : for there must be some deafe hearers as well as hearing hearers . Then all cannot heare , nor haue eternall life , seeing all cannot come to faith and repentance by hearing . Nay though God admit all into the Church , yet he giueth not grace to euery one to heare , so that he becometh a profitable hearer , to beleeue and repent by hearing . Mat. 13. It is giuen to you to know , not to others : noting that some onely haue the spirit of God to heare , to know his will , and become obedient to the same . Seeing the commandement is giuen to hearing hearers , we must labour to become such , to become good hearers , not to bring onely the eares of the bodie to the word : but the eares of the heart , not onely eares of our bodie which we haue by creatiō , but the eares of our soules which we haue by regeneration : and neuer thinke our selues well , till we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hearing of the heart , to beleeue and obey that we heare , & can affect the same , and be changed and turned by it . Iosiah heard the law , and that not with bodily eares , but with his heart , so that he turned to the Lord accordingly . Dauid ( Psalm . 26. ) God biddeth him seeke him : he hauing his eares bored anew , maketh answer : Lord , I will seeke thy face . Take heed then of deafe eares , when we heare the word daily , not profiting by it , are not changed in life : for this deafe eare is a fearefull iudgement of God , that men hearing , should not heare nor obey , and be bettered by that they heare . And yet this is our common hearing : for the most part we come , bring our bodily eare to the word , but our hearts hearken not , they obey not that we heare : but we remaine as blind and ignorant , and as full of sinne as euer , and that after long hearing . Which sheweth we are indeed deafe hearers . The second point is the dutie commanded : namely , to heare . Hearing in the word of God , is not onely listening with the bodily eares , but to be attentiue to the word , and with attention to adde faith , repentance , conuersion and obedience to it : for we if we be good hearers , then we must heare so as we be changed from the corruption of the old man , and learne to beleeue in Christ. Eph. 4. 21. and as much as we practise and obey , so much we learne : for we heare no further then we obey . Then seeing we must so heare the word , we must suffer our selues to be chaunged and altered , labour to obey the word , and to be changed by it . And except we thus heare , the word is not to vs the sauor of life , but of death : and as the good hearing is the readie means to saluation , so the deafe hearing , is to destructiō . The third point which is commaunded by God : namely , that which the Spirit speaketh . The thing which we must heare with attention , faith & obedience , is repentance for our wants and sinnes : for of that Christ spake afore . Then this is a most necessarie thing , for men to consider their owne wants and sinnes , and the iudgement of God for them : for else Christ would not haue added these words , for the conclusion of the Epistle : who hauing shewed thē their wants , and the remedie , and the iudgment of God for 〈◊〉 sinnes , he addeth this caueat , which sheweth the necessitie of these things . Then it standeth vs vpon to consider our own personal wants , our sinnes , and the wrath of God against them : for , the omitting of this dutie is the bringing of Gods iudgement vpon vs ; and the practise of it is the preuenting and turning away of Gods iudgements . And as priuate men of their personall sinnes , so must countries & cities in generall , remēber their wants , & sins , and do their first workes . In the end of the verse , are two reasons to moue them to heare : the first , because the things spoken , are spoken by the Spirit , that is , the holy Ghost , the third person in Trinitie : the second , because he speaketh not to one or two , but to all the Churches in one . Ob. But how can the Spirit speake these words , seeing Christ speaketh them ? Ans. Both may stand : for all outward actions of the persons in Trinitie are common to them all : and seeing this , to teach the Church , is an outward action , it belongeth to all three : and that the Father doth , the Sonne doth ; and what the Sonne doth , the holy Ghost and the Father do , in outward actions . Secondly , Christ after his ascension teacheth not bodily , but by his spirit : for Christ being at his Fathers right hand , sendeth his comforter to leade vs into all truth . Now seeing the holy Ghost speaks in the Scripture , & he teacheth vs , we see how the church of Rome sinneth , in that they will haue a iudge which must speake : for Christ he being in heauen , and the Scriptures being not able to speake , but are as a dumme iudge : therefore the Church , that is , men in the Church , they must be iudge of Scriptures . But we see that the holy Ghost speaketh in the Scriptures , and Christ he is iudge alone of them . The Church is an instrument onely , and cannot giue sentence of them , but they be of themselues sufficient to take away any doubt whatsoeuer . 2 Faith is no part of repentance , but a cause of it : for they be 2 distinct parts of Christianity : the first , a sermon , beleeue and repent , where repentance followeth faith , as a fruite of it . Thirdly , obedience is no part of repentance , but a cause thereof : ergo repentance stands not in these three properties : neither is all one with regeneratiō , for this goeth before them : for godly sorrow is the cause of repentance , but regeneration is before godly sorow , ergo before repentance too . The second point is , how we must practise repentance : this stands in two things : first true humiliation : secondly , true reformation of life . Humiliation stands in confessing our sins , miseries and wants , and in condemning our selues for them , and in harty praier to God for pardō . Reformation is the changing of our bad actions to good , and if need require to make satisfaction to men . Dauid ( Psal. 32. ) first humbled himselfe , secondly he prayed for pardon , and withall promiseth reformation of life . Manasses fel from God , but he prayed to God , & humbled himselfe . 2. Cron. 33. 12. So the prodigal son . And Dauid in all these Psalmes of repentance humbles himself . Psal. 32. 38. 51. 130. 143. 77. And so must we do , if we truly repent . Then we see the dānable doctrine of the Papists , which make repentance stand in contrition , and confession of sins to a Priest , satisfaction : for a man may do all these , and yet be a reprobate . So did Iudas , he had contrition , confessed his sinne , made satisfaction , and yet his repentance was not true repentance . Another abuse is , that they make contrition a part of repentance , which is indeed no grace , but may be a cause of grace . Besides , to confesse all sinnes to a priest , is a gibbet to a mans conscience , and more then God himselfe requireth . Last of all , to teach that a man must satisfie Gods iustice , is to ouerthrow the satisfaction of Christ. The third point is , Who commaunds this ? It is Christ. Now some out of these words gather , that God giueth sufficient grace to euery man , to repent if they will : for ( say they ) if he command repentance , and yet some cannot , then he but mockes them , and it is as if we should bid one , bound hand and foot , to rise and walke . Ans. The Lord giueth not that commaundement to euery particular man , but to the Church , or to some people which shal become a Church ; and then he doth it to gather the elect . Now in the Church there be elect and reprobate : now this commandement to repent , is giuen to the elect directly , but to the reprobate by consequence , as they be among the elect in the church . And this commaundement is giuen to both , for diuers ends : first to the elect , to shew them what they ought to do , not their ability what they can do : secondly , that it may be an outward means to bring them to repētance : for when he giueth them this commandement , he is present by his spirit . Phil. 2. 12. he bids them work out their saluation : but addeth , God giueth the will & the deed : shewing that God giuing that commandement , is present by his spirit , to worke in them abilitie to performe it . Now the wicked being in the Church haue the same commaundement , not directly , neither to those ends , but first to keepe them in outward ciuill order , secondly to make them without excuse . But whereas they reason thus : If Christ command all to repent , then all haue sufficiēt grace to repēt : but the first is true , ergo . Ans. The first part is false , vnles it be restrained thus , if he command to this very end , that they should repent and practise it : for he giueth cōmandement to some , not that they may do it , but as to Pharaoh , to harden their harts . For the second part , that he giueth commandement to all ; the meaning is , he giueth it onely to the elect directly , because he giueth them his spirit to obey it , but to the wicked by consequence , as they be mingled in the Church with his owne children . The fourth point is , who must repent , namely , the Angel and whole Church of Ephesus . Ob. But they had repented before , how then doth he bid thē repent againe ? Ans. There are two degrees of repentāce : one is the beginning , the other is the renewing of it . In the practise of which two , stands the whole life of a Christian : first , to begin to repent when he is truly called : and secondly , in continuing and renuing it dayly as he often falleth . If we haue begun by Gods grace , we must not stay there , but go on and be renued euery day . There is no man but he shall see in him selfe daily new sins , slips , and wants , for which he must haue renewed repentance . Then seeing we daily increase our sins , we must take heed we lie not or continue in sin , without this repentance : for we are not so much condēned for sin , as for lying in sin : this , if a man repent , brings not condemation , but lying in sin doth : then aboue all things take heed of this , & let vs daily labor to know our sins , to be acquainted with our wants , to humble our selues & pray for pardon . 2. Cor. 5. 20. I beseech you ( saith Paul ) be reconciled to God : they were reconciled before , for they were iustified and sanctified : but he would haue them to labour to be more assured of their iustification , and to haue a more full and sensible feeling of it , and that because their apprehension by reason of their weaknes is but sin all . The like must be had of vs. The fift point , is why or for what cause , namely , for their decay in loue especially , and other wants : Christ prescribeth to thē repentance , not that they had none at all . And so Christ preacheth to vs by his Ministers , to repent of this decay in loue : if we haue had loue and feele it now decayed , we must repent : if we haue not , then we must labour to haue it . And Christ ( we see ) giueth a large commaundement , not for drunkennesse , whooredome , theft , or such grosse sins ; but euen for their decay in loue , want of knowledge , faith , feare , &c. The common people be of the Pharisies and Iusticiaries mind , that they need no repentance , seeing they liue ciuilly , not tainted with horrible and grosse sins : but we must repent for other sins , as want of knowledge , loue , obedience , &c , otherwise we cannot truly repent . Now if we must repent of al sins , much more of notorious sins , as of Atheisme , which now abounds and spreads abroade : of pride in apparell , contempt of the Gospell , which increaseth in all places : for want of mercie , for crueltie , and for those sinnes which can sooner remoue the candlesticke from vs. Now the remedie is , to do their first workes , to returne to their first loue , to God , his word , and to man. This is in the last place , seeing this repentance neuer perisheth or decayeth , but must be euer renewed . So then he would haue vs also to remember what good thoughts , affections , & actions we haue had , to get them againe , and neuer loose them after . We must remember to do our first workes , which the Lord graunted to vs at our first calling , them we must labour to do againe . Or else I will come against thee shortly . Whenas our Sauiour Christ had rebuked the church of Ephesus for decay in loue , and set downe the remedy , first to remember whence she was fallen , secondly to repent , thirdly to do her first works : in these words he layeth downe a reason to moue her to vse the remedie , especially to repent ; if she will not , then he will come against her shortly . This containeth three parts : first a generall threatning or cōminatiō ; or els I wil come to thee : secondly , a particular threatning , and will remoue thy candlesticke : thirdly , a condition of the two threatnings , except you repent . Because he speaketh to all Churches , this shewes our dutie in reading or hearing the word , that we apply all that is spoken , of one man , or to one Church , to our selues : when we see any vertues commended , we must imitate them , or vices discommended , we must search our selues whether we be cleane of them . The promise , To him which ouercommeth , &c. hath two parts , first to whom it is made , namely , to him which ouercommeth : secondly , what is promised , I will giue him of the tree of life , namely eternall happinesse . The partie to whom , is he which preuaileth against all his spirituall enemies , the diuell , the world , hell , death , and his owne flesh . That we may ouercome these , three things are necessary : first a man must be borne anew , become a new creature in Christ. 1. Iohn . 5. for when a man is borne anew , he is free from sinne , and ouercommeth all his enemies . Secondly , he must haue true faith , by vertue whereof he must deny himselfe , and wholy rely on Christ , 1. Iohn 5. We ouercome the world by our faith : for he which truly beleeueth in Christ , he is partaker of Christ , of his victory ouer death , hell , sinne and the diuell , and hath his naturall corruption abolished and weakned . Thirdly , that we stand against all our enemies with faith and good conscience to the end . And he which hath these three , he is able to resist al these his enemies . To them which ouercome . Ergo it is false , that the promise of the Gospell belongs to all men without exception , that God offereth life and saluation to all , vnlesse they will reiect it : for saluation is promised onely vnto them which are borne anew , which haue faith in Christ , denying themselues , and they which stand out against all their enemies , by faith and good conscience to the end of their dayes . Is this so ? is the promise made onely to conquerers ? we must then labour to be conquerers , to ouercome all our spirituall enemies : but to liue in sinne , to be the seruants of Satan , that is , slauerie and hell it selfe : and for a man to say in truth of heart , that he hath ouercome all these his enemies , this is freedome and happinesse . And though a man be neuer so great among men , yet if he be the vassal of sinne an Satan , he is out of the fauour of God , and most miserable . Secondly , the thing promised , is life eternall , which is set out by two circumstances : first , by the cause of it : I will giue : secondly , what , to eate of the tree of life . In which words is an opposition betweene Adam and Christ : for Adam by his sinne depriued himselfe of the tree of life , but Christ hath set open the tree of life , that we may haue free accesse to it . Adam he lost an earthly paradise , Christ hath prepared an heauenly paradise . The tree of life stood in the midst of the garden , whereof Adam did eate . It was called the tree of life , first , because it was a sacrament , that is , a signe and pledge to him of eternall life , if he had continued in his estate . Secondly , because this tree had a vertue in it from God , to preserue Adam for euer from death and old age , and to make him continually to liue , if he stood . This tree of life was a true figure of Christ the Redeemer and Sauiour : for as that tree had vertue in it from God to preserue Adams life , so that he should haue liued for euer , and be kept from old age : so Christ Iesus the Mediator and Redeemer , he liueth , not onely as he is God , but as he is man , and not for himselfe alone , but to conuey quickening vertue to all which beleeue in him , and are partakers of his merits by a true faith . To eate of the tree . To eate signifieth sometime to beleeue , as Ioh. 6. 50. but it cannot be so here , seeing we cannot in heauen beleeue in Christ : but to eate of that tree , is to haue immediate fellowship and communion in heauen with Christ for euer . For Christ shall be to vs a tree of eternall life for euer , yea all in all to euery one of vs. In this first point of the promise , note two things : the first , wherein consisteth eternall life , namely , in immediat fellowship & cōmunion with Christ in heauen for euer : and this is our true felicitie , to eate of the tree of life , to partake with Christ in heauen , who shall be to his all in all , that is , all happinesse that heart can wish . Therefore it standeth not in outward meanes , as meate drinke , apparell , sleepe , respiration , recreation , &c. but in the eating of the tree of life , that is , in the immediate fellowship with Christ Iesus for euer . Secondly , the place of this tree is , the midst of paradise : where Christ putteth a difference between the tree of life in the earthly paradise , and this in the heauenly paradise . He saith in paradise , that is , in the third or highest heauē , a place of ioy and pleasure , where the Lord especially sheweth his glorie , and where he prouideth happinesse for his children . There are indeed three heauens : one where we liue and breath , and where the clouds be : the second , where the starres be : the third is the place where the Lord sheweth his presence , and where he will haue his children be . Of this Paul speaketh , when he was rapt vp to the third heauen , 2. Cor. 12. It is called Paradise , because it is a place of pleasure , for so the word signifieth . Of God : that is , most excellent , and most infinite . For so Gen. 30. 8. Rahell wrestled with Leah with wrestlings of God , that is , excellent or great wrestlings . So in the Psalmes , to shew how huge and high the hilles were , Dauid calleth them the hilles of God , the mountaines of God , that is , excellent or huge mountaines . So here he calleth it the paradise of God , to shew , it is a place most excellent , full of pleasure and ioy . This place is set out at large , Reu. 22. Then seeing this is so excellent a place , we should labour aboue all things to come thither , to weane our minds from earthly paradise , which is but a prison , and lift our heads vp to heauen , set our hearts and minds on things aboue . Phil. 3. Vers. 8. And to the Angell of the Church of Smyrna , write . From this eighth verse to the twelfth , is the second Epistle or letter , to another Church of Asia , namely , to the Church of Smyrna . And before this second Epistle , is a second particular commandement to Iohn for the writing of it , in these words , And to the Angell of the Church of Smyrna , write : which particular commaundement is prefixed before the Epistle , to assure them and euery Church , that S. Iohn had sufficient calling to write the same , and that he did it not of himselfe . And so should all they which come to speake or write the word of God , haue a sufficient calling , that so the Church may receiue their doctrine , and without doubt beleeue the same as the true word of God. So the Ministers of the Gospell must haue their calling : for if the Apostles of Christ , which were of more excellent gifts had it , then , such which be but ordinarie men . This commandement and the meaning of it , is in the first verse of this Chapter . After the particular commandement is the Epistle it selfe , standing of three parts : first , a Preface : secondly , a Proposition : thirdly , a Conclusion . The preface or entrance is in the eighth verse , and containeth a preparation to the matter of the Epistle to be deliuered . In the preface he sheweth in whose name it is to be deliuered : namely , in Christs : He which is , and was , which is the first and last . This he doth for two causes : first , to stirre the Church of Smyrna to a religious care , and receiuing of the same as the pure word of God : secondly , because no commaundement concerning religion and Gods seruice , is to be propounded in the name of any creature , but onely in the name of God and Christ. Now this Epistle being concerning religion and Gods worship , he propoundeth it in Christ his name alone . And Christ in this preface is described by two notable arguments : first , that he is first and last : secondly , that he was dead but is aliue : but these words are expounded in the first Chapter , where he saith , he is first and last , that is , he is euerlasting God , which hath neither beginning nor end , afore all creatures & after all . He was dead but now liueth , that is , being God , tooke vpon him our nature , became subiect to death , and rose to giue euerlasting life to vs. In which words note two points of doctrine : first , that Christ is a person consisting of two natures : namely , his Godhead and manhood : for as he is said to be first and last , he must be God : and as he was dead but now is aliue , he is man : and as the bodie and soule make one man , so the Godhead and manhood of Christ , concurre to make one Christ. The second point of doctrine is a comfort , or the foundation of all ioy and comfort to the Church of God : first , that he is God , ergo he is able : secondly , he is man , ergo he is willing to helpe , to deliuer his Church from all miseries , or else ease them : for he is first and last , ergo true God , ergo able to helpe : Secondly , he was dead but liueth , therefore willing ( seeing he came to take our nature vpon him ) to be subiect to death , and to rise againe to giue to vs eternall life . So then , this is the scope and end of these words , to comfort the Church in miserie : and hence is the very fountaine of all comfort in this life . If the Lord lay any crosse on thee , as persecution , tribulation , miserie or calamitie , then consider these two things : Christ is God able to helpe , he is man willing to deliuer thee . And this may be a proppe to stay and hold vs vp , that we sinke not in persecutions or crosses . I know thy works . After the Preface , followeth the Epistle it selfe , containing the matter and contents to be deliuered to the Church of Smyrna , in the ninth and tenth verses . The Epistle hath two parts : first , a commendation of the Church : secondly , counsell for her concerning time to come . The commendation is in the ninth verse , I know thy workes . In these words as there is a commendation of her , there is also a comfort : for he doth not onely commend her , but comfort her being in miserie . I know thy workes . We heard these words before expounded : I know , that is , I see thy workes , wayes , dealing , the course and tenour of thy life , I know and approue of the same , it liketh and pleaseth me well . In that Christ saith , he knoweth her workes , here is a notable propertie of Christ , that he seeth all Churches , he beholdeth all mens actions , he seeth their words , workes , affections and actions . As he spake to the Church of Ephesus before , so now to the Church of Smyrna , to shew them , that he is alwaies present in the midst of the Church , he seeth and beholdeth all her dealings . And this consideration is most necessarie , and the ground of all grace and religion , when a man is perswaded that Christ seeth his heart , heareth euery word , beholdeth all his actions , and marketh all his words . Dauid 139. Psalme : The Lord beholdeth all my secrets , there is not a word in my toung , but he knoweth it . So should we perswade our selues : and this would make vs make conscience of all our words , our thoughts , our actions , of all we do or say ; nay , where this is wanting , there is no true grace , no faith , no conscience : for if a man were perswaded that Christ seeth his workes , beholds and markes them , he durst not for his life sinne as he doth . And thy tribulation . Here he ioynes workes and tribulation together , where we may gather , that tribulation must needs go with workes , and with the grace of God : where grace is , there must be tribulations : where God giueth grace , he addeth tribulation , first to humble them , secondly to trie them , thirdly to preuent other sinnes which they should else commit . I know thy tribulation . This then is added to comfort the Church : as if he should say , It is true , thou art in tribulation , but it comes not by chance , but from God my father : I know it , I see and behold it , and haue care of it to do thee good , Psal. 113. This knowledge is ioyned with his prouidence ouer his . This I say is spoken to comfort vs : if we be in tribulation , we must then consider whence it cometh , namely , from God , he knoweth , and seeth , and careth for it : this will ease vs of much griefe , and make vs patient . So we hauing had long peace , must looke for tribulation ; which when it cometh , the onely way to arme vs with patience , is to consider that God both seeth it and knoweth it , and is & will be a stay and prop to vphold vs , that we faint not in misery . After he setteth out two sorts or parts of tribulation : first , pouertie : secondly , reproch . The first is pouertie , namely , want of temporall blessings ▪ necessary to maintaine this present life . Now seeing that famous Church was so afflicted with pouertie : we learne , that true Religion will not free a man from affliction and from pouertie : then let no man think because he beleeueth in Christ , he shal be rich . Obiect . But God promiseth the fauours and blessings of this and the other life to his seruants . Ans. He promiseth indeed , but the blessings cōcerning the kingdome of heauen without exception , & temporall blessings with condition , if they be for our good and his glory , else he will send want and pouertie , euen to his dearest seruants . I know thy pouertie : This is added to comfort her , for that her estate in earthly things was weake ; yet Christ knoweth it , he cares and prouides for her , and will if it be for her good , free her or else giue her patience . Obiect . But how can her workes and pouertie stand together , seeing she could not giue to the poore that wanted ? Answ. All good works stand not in giuing large almes to the poore , but the works of our calling done in faith and good conscience , they be good workes , though the other haue their place , if they be done as they shold : for though works in our calling be most meane , yet it is a good work to God. It is not the matter of the work , but the maner of doing it makes a good work , namely , if it proceed from an honest heart , and be done to Gods glory . Yet thou art rich . Here Christ intends to comfort her , that though she wanted & was in pouerty , yet she was rich in Christ , she had riches in God , Luke 12. 21. And this in two respects , first when we are recōciled to God in Christ , & haue assurance of the pardon of our sinnes in him . 2. Cor. 8. 9. Secondly , when we haue grace from God to do good workes . 1. Tim. 6. 18. That we may be rich in good workes , we must lay vp a good foundation in heauen , for Gods graces they be true riches . The poore man , to whom God denieth riches in this world , he seeing his estate , must labour to haue riches in heauen , which are true riches indeed . This is to be reconciled to God in Christ , to haue Gods graces , whereby he can do the workes of his calling , in faith and a good conscience . Againe , the men of this world , if they would be truly rich , they must labour to be reconciled to God in Christ : but they content themselues with their owne riches , and neuer seeke for true riches indeed , but are choaked with the desire of temporall riches . But all men labour to get earthly riches , honour and temporal blessings , and esteeme not to be rich in God ; which is meere madnes . The second part of her tribulation , is her reproch , And thy blasphemie , that is , the slaunder , reuilings and repoches of the Church of Smyrna . This was not onely in respect of God , but of their profession and religion : for they did reuile and slander them for their profession . Where we see , that they which serue God , they must looke for slanders , reuiling , reprochings . He which desires to liue well , to worship and serue God , he must look for these : nay if he haue them not , he must suspect himselfe , for Christ calleth them cursed whom all men speake well of : which though it be a great griefe , yet Christ comforts them , he knoweth it , seeth it , and will in due time remedie it : he seeth euery slander , defamation and reproach ; which should make vs patient to endure these blasphemies . The persons which blasphemed her , They which say they be Iewes , but be not : but are the synagogue of Satan . That is , as in other cities of Asia & Europe , there were assemblies of Iewes , that had their abode and synagogues , so in Smyrna had they assemblies & a synagogue , perswading themselues they had a true church , but that the other had not , and therfore slandered them for their religion , and their Christ , whom these professed , they denied . They were Iewes by birth , coming of the tribe of Iudah , yet not true Iewes in profession and worship of God , but a synagogue of Satan . And so they which reproch religion , which reuile the worshippers of God , they be Iewes by birth , but they are not Iewes indeed , but enemies to God , to religion , and to thē which professe it . Now concerning these , let vs examine first what they were in their own opiniō : secondly in Christs opiniō . Which say they be Iewes . They coming of the tribe of Iudah , they thought they were true worshippers of God , as Abraham , Isac , and Iacob were : but Christ he saith , they be the synagogue of Satan . And as the Iewes ( enemies to God and religion ) seeme to themselues to be true professors : so all the wicked blesse them selues in their sinnes , thinke all is well they do , as we may see Psal. 10. they ouerthrow the truth of God by damnable heresies , yet perswade themselues they hold the truth , for which they wil die : yea witches , men and women , wil say they abhorre the diuell , they will not haue any thing to do with him : but that by good Angels , and some speciall gift of God , they excell other men , & are able to work wonders . And so the carnal Protestant , he sinneth and saith God is mercifull , and so makes Christ his packe-horse . But we must learne by their example to suspect our selues , to cast downe our pride and conceit of our selues , and not thinke too highly of our owne goodnesse , but to suspect our selues for many sinnes . We may not say we are Iewes when we are not . The second point is , Christs iudgement of them , he saith they seemed to be Iewes , but were not , but indeed the synagogue of Satan , that is , a company and assembly of men which seemed to serue God , but worshipped the diuell . Obiect . But they were Gods chosen people , whom he chose out of all nations to serue him : how then could they be the synagogue of Satan ? Answ. There is a double election : first speciall and particular , whereby God in his eternall counsell chooseth one to saluation : the second is more general , whereby he admits men into the outward Church , to be partakers of the outward signes and priuiledges of the couenant , as the sacraments , &c. The Iewes they had the generall calling , but not the particular election , Rom. 9. and so might fall from the Church of God to be a synagogue of Satan : for hauing only the generall election , they might renounce the word and sacraments , but the particular election is immutable . Now let vs see when they became thus the synagogue of Satan : it was not at that time when they put Christ to death : for though many of thē did it of knowledge , yet very many of ignorance . And after that Christ was ascended , Peter preaching to them , tels them , that the promise belonged to them , and to their children . It was not then at this time , but when the Apostles had laboured by many arguments , to proue that Christ was the Messiah , and they would not beleeue , still remaining in their wickednesse , then they became of the church of God a synagoue of Satan : for when they wold not heare Paul , but threatned and reiected him , then he left them , and preached to the Gentiles , and then the Iewes became of a Church no Church : for the holding of an heresie makes a church to become no Church : but when a Church holds errour in principall points of religion , and is openly conuicted by publicke authoritie and iudgement , and stil remaines so , then it ceaseth to be a Church , and not before , though it be reproued by a priuate man , for that is not sufficient . So the Church of the Galatians holding iustification by workes , yet ceased not to be a Church till it was conuicted publikely by authoritie Apostolicall . And by this we see what we may iudge of the Papists , Libertines , Familie of loue , &c. which being conuicted by publique iudgement of the Church of God , are no true Churches : for they hold such heresies , as be condemned in the word , and haue bin conuicted long agone of them . I come to the cause why they fell , namely , their vnbeleefe . Rom. 11. Ob. But they hold the Scriptures , and defend Moses , and the law . Answ. Though they hold the letter , yet they corrupt the sense , and where any thing is spoken of Christ , they seeke to ouerthrow it , and so taking away the subiect and matter of the Scripture which is Christ , they ouerthrow all : for he which worshippeth God not in , but out of Christ , he worshippeth not God but an Idoll . So the Papists hold the Scriptures in word , but in deed denie them , seeing they take away Christ , in spoiling him of his merit and intercession : for take away his offices , and then you shall haue an halfe Christ. This their example should be euer in our eyes , seeing these Iewes , Gods own chosen people , whō he chose out of the whole world to serue him , they fell for want of faith , and became the synagogue of Satan , to worship the diuell ; then we must take heed we be not proud , because we haue the word and Sacraments , and seeme to be the people of God : but suspect our selues , take heed we maintaine faith in a good conscience , and shew it in repentance and obedience , lest we be cut off as they were . Feare none of those things which thou must suffer . In this tenth verse is another part of the proposition . But seeing Christ comforteth the Church of Smyrna , and giueth her counsell , and rebuketh her not , as the Church of Ephesus , hence some gather , that a man may fulfill the whole law , and liue without sinne : but they be deceiued : for Christ abstaineth here to rebuke the church , not because there was no iust cause of reprehension in her : but because he saw that the Church did truly beleeue and repent , and decayed not in loue , as the church of Ephesus had done . Secondly , he doth it , because God accepteth of the will and indeuour of them which beleeue and repent , as of the deed : he taketh their labor and indeuour to obey him , as perfect obedience at their hands . And for these two causes , Christ he commendeth and comforteth her , giueth her counsell , and rebuketh her not ; not that she wanted iust cause of rebuke . Seeing that this Church was so accepted of Christ , that he would not rebuke her , but commendeth and counselleth her , we see it is good and necessarie for Gods Church to be in affliction sometime : for this church of Smyrna was in affliction , and so was kept from many sinnes , which otherwise she would haue fallen into . So for all other churches and children of God , it is necessarie to be in affliction sometimes . But feare not . Here is Christs counsell , which hath three parts : first , a precept : Feare not , &c. secondly , a Prophecie , Behold : thirdly , a precept againe : Be thou faithfull . The first precept is : Feare not . This commaundement may seeme to be contrarie to other places of Scripture , as when he biddeth vs worke out our saluation with feare & trembling ; & , where Paul biddeth vs not be high minded , but feare . Answ. There be three kinds of feare : the first , naturall : the second , of grace : the third , of vnbeleefe . The first , which is in all men by nature , is a declining or auoiding of death : seeing al things by nature seek to preserue thēselues : and this naturall feare was in Christ , who feared death , as it was the separation of the soule and bodie , though it was no sinne in him , but an infirmitie . Secondly , feare is from grace . Mal. 1. saith the Lord : If I be your Father , where is my feare ? Which is a reuerence to God in regard of his mercie and iudgment ; and this is no sinne but a vertue . The third , is from vnbeleefe , when men for feare of persecution or other hurt , forsake God and his religion ; more fearing the persons of men , then the maiestie of God. Now Christ speaketh not of the two first , but of the last only : namely , a distrustful feare , when for feare of persecution or affliction , we forsake God and religion ; that feare which draweth men from God to death and damnation , if they repent not . Feare not . Here Christ sheweth the sinne of euery man by nature : namely , to feare man more then God , to be more affraid of the face and countenance of men , then of the power and might of the euerliuing God : which is not onely in sinners , but in the regenerate in some part , who do not consider of God as he is indeed , a mightie Iudge taking vengeance on sinners . In this Christ sheweth the means to arme our selues against all such feare of perils , persecution , or daunger : namely , Christian fortitude and courage : which is a gift of God proceeding from true faith , whereby we are made able to lay aside all feare of daunger , and to vndergo all persecutions , afflictions and dangers for the maintaining of faith and a good conscience . This Christ often prescribeth , and armeth his children with this christian fortitude , as the Prophets and Apostles in the old and new Testament , and now euery child of God and euery Church . And it were to be wished , that Ministers now in our daies could say to all Gods children , Feare not ▪ but alas now they must change their voice , and crie with the Prophet , Howle and lament in sack cloth and ashes , for your destruction is at hand . And surely there is cause why , if one looke and view the bodie of our people : as Osea saith , there is no knowledge of God in the land , euery man seeketh to follow his owne waies , none cleaueth to the Lord , seeketh to know and obey him . Besides , they are altogether carnall , fleshly , dead and drowned with the cares of this life , none affecting things belonging to eternall life : but all mens hearts are possessed with pleasures , profits and preferments of this world . Nay all men in generall lye in a dead sleep , there is no sense or feeling in them : a spirituall slumber hath wrapped all mens hearts in securitie and ignorance , neuer thinking or considering of the iudgement to come , neuer dreaming of the euill day , though God preach daily by his iudgement to them . Againe , the contempt of the word and Gospell , the prophanation of the Sabbath , want of mercie and loue , the cruelty which aboundeth in all men , oppression , whoredomes , fornications , these be the sinnes of the people now in our daies rife in euery place ; these are common sinnes , calling for vengeance , which will come vndoubtedly , vnlesse we repent : so that Christ cannot speake to vs , as to this Church , but in a contrarie voice , But though this be the common estate of most men , yet Christ he hath a remnant , who lament and mourne for the sins of the land , who are grieued with the abhominations of the world : and these need not feare , but they must take to them Christian fortitude & courage , lay aside al feare of danger , & of al that man can do , and boldly vndergo all crosses and afflictions , euen to death , to maintaine faith and a good conscience to the end . That they may do this , let them first consider , that they which feare distrustfully , must haue a miserable portion , in the lake that burneth with fire and brimstone . Reu. 21. 8. therefore for feare of this reward , let vs go on fearing nothing . 2 They must consider Gods presence : he is by them , readie to protect and defend them , his Angels pitch their tents about them , Psalm . 34. 12. 2. King. 6. Elishahs seruant seeing in Dothan an huge armie , which beset him and his maister , he saith , Be not affraid , for they which be with vs , be more then these against vs. He was fully perswaded of Gods presence and protection , and that Gods Angels would defend and guard him : so should al men in danger , they must beleeue and perswade themselues God is present , he hath his Angels pitching their tents to defend and protect his children . 3 Gods children must consider in perill , that it is an honorable thing to suffer for Christs sake , and it is a happie thing to suffer for the Gospell of Christ. Paul he accounted it his chiefe honour , nay he reioyced in nothing so much as in his sufferings for Christs sake . Then if suffering the crosse for Christs sake be such an honourable thing , we must lay aside all feare , and by Gods grace arme our selues with Christian fortitude and courage , to vndergo all crosses & afflictions whatsoeuer . But those which are not touched with the present day of miserie , nor haue not this perfect fortitude , they must lament and howle , lest the euill day take them vnprouided . The next part of Christs counsell is , a prediction or prophecie of the afflictions which this Church must suffer . But before he propoundeth the afflictions , he setteth a word of attention : Behold . By which he teacheth them , and in them , vs : that it is our dutie often to thinke and consider of the time of affliction before hand , to meditate of Gods iudgements and corrections before they come , lest we perish in them . For Christ ( Luk. 19. ) he came to Ierusalem , and wept ouer it , and foretold the iudgements to come : and the cause was , because she knew not the day of her visitation : because she would not think of her iudgement and affliction to come , therefore Christ forotels and shewes her final destruction . Let vs take heed , lest it fall out with vs as it did with them . It shall come to passe . By this Christ shewes he is true God. For he which can foretell all future things in particular , though they be contingent , he is God , for that is proper to God : but Christ foretels their particular affliction to come , ergo he is God. Ob. But the Phisitian can foretell the death of his patient , the Astronomer the eclipse of the Moone to come . Answ. They do so , but by meanes : the Phisitian foretels by the causes and signes he seeth in the partie , by which death is in ●ort present : so the Astronomer by the naturall course of the heauens , can foretel an eclipse by the courses and signes of it , in which the eclipse is present : but without these signes and causes they cannot simply : but Christ without any signe or cause simply foretels this affliction in particular , to come to the Church of Smyrna . Christ describes the affliction , first by the cause , namely the diuel : secondly , the persons , some of you : thirdly , the kind , imprisonment : fourthly , the end , to trie you : fifthly , the time , ten dayes . For the first , the cause , it is the diuel . Ob. But how can he afflict them , seeing he is a spirit and dealeth not with the bodies of men ? Ans. He is indeed a spirit , and ruleth in the aire , he is the god of this world , he ruleth in the hearts of wicked men , he ruleth , guideth , and gouerneth in them , directs their thoughts , wils , affections , so as he stirres them vp , moues and caries them to persecute the children of God , to cast them in prison . Now in that the diuell is the author of persecution , we see of what spirit those be which persecute the Church , namely , men inspired by the diuel , moued and ruled by him , notorious wicked wretches , which haue Satan for their king and ruler . For this cause Paul saith , he was the chiefe of sinners , seeing he was caried by him to persecute the church of God. Let then all men take heed of this : for he which persecutes the Church for religion , in word or action , he in that action is the vassall of Satan , led and ruled by the diuell : and the diuell in that action vseth him as his instrument : Satan is the chiefe and principall agent , he is his slaue to do his will , and is as a souldier vnder his band . Againe , learne we to take pitie on all such persons , seeing they be possessed by the diuell , led and moued by him , yea euen to pray for our persecutors . Furthermore , the weapons we must haue to defend our selues in persecution , are not temporall but spirituall : seeing our enemy is a spirit , we must vse inuocation and praier , fasting and humbling our selues , by which we shew our faith , repentance and obedience to God. By this weapon of prayer , Elias is called the chariot and horsemen of Israel : this is a most excellent weapon . And if the Lord should send a forreine enemy among vs , then is indeed the souldier to be vsed , but our principall weapon must be prayer , that must be our chariot and horsemen : the diuell feareth not the sword or gun , but this spirituall weapon will ouerthrow him . I proceed to the second point , their affliction is described by the persons , some of you , not all , but some of them : thirdly , by the kind of affliction , imprisonment , he shall not kill or destroy you , but imprison you : and some of you , not all of you . Fourthly , the end , to trie you , that your hope , faith , patience , and other graces , may be made knowne to your selues and other . In all these we note , that Gods prouidence is the first and generall cause aboue all causes , ouerruling , ordering , and disposing them . In this prouidence he vseth two instruments ▪ good , as good Angels and regenerate men ; and he workes in and by these in all things ; and in these there is a good order , no disorder . The second kind of instruments be bad , as wicked Angels , diuels and wicked men , which though they be wicked in themselues , yet God can vse them well : and in these is nothing but disorder , and the Lord he worketh by them but not in them , and permits their disorder and sinnes , to shew by them his iustice and power . These wicked instruments ( in themselues ) the Lord vseth well and to good ends : for his prouidence is aboue them , it restraines them , keepes in their malice , bridles them that they cannot shew their malice to the ful , but be bridled and kept short , being ouermastred by his prouidence . So here the diuel he afflicts them , yet not all , but some of them , and he destroyeth not , but onely imprisoneth them ; and not alwayes , but for a short time . The second action of Gods prouidence , vsing wicked instruments , is , that the Lord turneth all to the good of his children . The diuell in afflicting them purposeth their destruction , but the Lord turneth it to their good , to proue them , and trie the vertues and graces of their hearts , as their faith , hope , loue , patience , &c. so that the Lord doth not onely restraine their malice , but turneth all things to the good of his people . Now we should often thinke of this prouidence of God , and for euer blesse his name for the same , seeing he ouerrules the wicked instruments , he restraines their malice , he vseth them for the good of his children : and considering of this , it shold make vs to renounce our selues , to commit our selues to his protection , make his prouidence our sure defence and safegard in all our temptations . And seeing the end of their affliction is to trie them , we must al first labour to haue the power of godlinesse , not onely in outward shew and formall profession , but to feele the power of it truly in our hearts : for the Lord wil trie vs as gold in the fire , the Lord will cast vs into the fire of affliction , to proue vs whether we be pure gold , whether we haue pure faith , vnfained repentance , and a good conscience or not : these wil abide the fire and not burne , when formal shew of godlinesse will. 2. Seeing afflictions are to trie vs , we must reioyce , and thinke tribulation a great blessing . I am . 1. Thinke it exceeding ioy to fall into temptations : for by affliction our graces are made manifest to our selues and to the world . The fifth circumstance is the time , for ten daies . Some vnderstand by this a long time , as Gen. 31. 41 Laban changed Iacobs wages ten times , that is , many times : but it is not so here , for Christ speakes that to comfort them : now what comfort were this , to be long in affliction ? Others thinke that by ten daies , ten yeares is meant , and that because it is often in scripture so vsed , seeing there is a weeke of yeares as well as of daies : but that cannot be proued , that they were in persecution so long and no longer . Then , I take it , by ten daies is meant a very short time , a litle space of time , and this is most sutable to all the circumstances of the text , and the purpose of Christ , which was to comfort the Church : as if he had said , Thinke not thy affliction to be long , for it is but for ten daies , a short time . In which words note two things : first , that the afflictions of Gods Church are for a certaine time , a time decreed and set downe by God , that cannot be shortned or made longer . So the Lord told Abraham , that the Israelites should be in captiuitie and affliction 430. yeares , and so it came to passe , for they were in affliction , especially in the land of Egypt 430. yeares : but so soone as that time was expired , the same night were they deliuered . So Daniel for the space of threescore and ten yeares captiuity , prayed not to the Lord for deliuerance , for he knew the time was certaine and could not be changed , and therefore was patient : but when that time drew to an end , then he prayed for deliuerance , and the Lord heard his prayer . This should teach vs in affliction to be patient , and to seeke to arme our selues with patience : seeing the time of our affliction is certain , and cannot be made shorter or longer , we cannot be deliuered till the whole time be expired . Secondly , note that the afflictions of Gods Church and children be but for ten dayes , a very short space of time , in respect of eternall life : and this is a notable comfort to any in the crosse and persecution , seeing the Lord wil put an end to it , it shal be but for ten dayes , a short time , as Paul teacheth , 2. Cor. 4. 17. But yet there is more to be noted in these words , euery word containing an argument of comfort for the Church : for first the author of afflictions is the diuell , he causeth them : now feare not him , for he is Gods enemy , therfore thou being his enemy , hast God for thy friend , and then what can he do to thee to hurt thee : for they which haue him their enemy , their cause is good . Secondly , he shall not afflict all the whole Church , but some of you , a few of them : the Lord restraines his malice , he cannot do his wil. Thirdly , he cannot kill or destroy them , but onely afflict their bodies . Fourthly , he shall not do that to their destruction , as he would , but the Lord turnes it to try them for their good . So this affliction it shall not last alwaies , but for ten daies , a very short time , why then should you feare ? Let not feare ouercome your hearts , be not discouraged , but take Christs fortitude and courage , lay aside all feare , and vndergo manfully al danger , to keepe faith and a good conscience to the end . The third part of Christs counsell is another precept , which containeth a most blessed and heauenly counsell : be thou faithfull . The children of God ought to be faithfull , in regard of God , and that fidelitie they owe to him , first , by promise made to him in baptisme ; for in that Sacrament God promiseth to his child , Christ with all his benefits , and the child of God promiseth and maketh this stipulation to God , that he will renounce himselfe , and in death and life rely onely on Christ. Now when a man keepeth this promise made in baptisme , and performeth this condition to God and stipulation , then he is faithfull to God ; & when he breaketh it , then he is vnfaithfull . 1. Pet. 3. 21. Secondly , the Lord he giueth his seruants many graces , as faith , hope , loue , repentance , &c. these he committeth to man , to see how he will vse or abuse them . 1. Tim. 6. 20. we must labour to keepe them , to vse them well : and this if we do to Gods glorie and to our owne good , then we be faithfull to God , else not : as if a man commit a thing to be kept by another , if he loose it , or keepe it not well , he is not faithfull to him . Be faithfull . As if he had said : Thou hast made a promise in baptisme , to keepe faith and a good conscience : and thou hast had many graces , promising to vse them well , to keepe them in life and death , & be faithfull in persecutions & afflictions : keepe faith and a good conscience , and then thou artfaithfull . Against this dutie three sorts of men offend : first , they which though they haue made a couenant in baptisme to serue the Lord , to keep faith and a good conscience , yet liue in ignorance and securitie , neuer seeking to know the Lord , to vnderstand his will , or to obey him : yet these will brag of their good meanings , though they haue no care at all to please God , no care to keepe their couenant made with God , and their stipulation in baptisme to him . Secondly , they which for a good while haue had faith and a good conscience , and haue come to serue the Lord , yet after long time fall away , being entangled with the world , with the profits and sinnes thereof , and so leaue all and come to breake faith and a good conscience : both these are vnfaithfull seruants , and their reward ( if the Lord dealt in iustice with them ) is destruction : and yet all men in a maner be of these two sorts , they either liue in ignorance , or fall away after a long time . The third sort are they which professe a long time , liue in faith and good conscience , and be earnest professors , yet in time of triall and persecution , they will leaue all profession of religion to saue themselues . Then seeing all these offend , we must labour to know God , to obey him , to keepe his graces bestowed on vs to the end , to liue and die in his seruice , and to lose our life rather then any one grace which God bestoweth vpon vs. And I wil giue thee the crown of life . Here is a reasō to moue thē to go on in persecutiō , to be faithful to the end . Hēce the Papists gather , that a man may merit heauen , seeing there is promised a crowne of life . Ans. It is called a crowne of life by resemblance : for as men in a race , first run , and after they obtaine the crowne at the end of their race : so men must first in this world liue godly , run and finish their course , after that , they haue their crowne in heauen . I answer againe ; this reward is not of the worke , but the promise is made to the workers , not to the martyredome , but to the martyr , which hath by suffering death shewed his faith in Christ : it is not made to the passion or suffering , but to the person suffering , & not for his suffering , but to him as he is in Christ , & declared to be so by his suffering death . So then , that promise is not made to the work , but to the worker , and not for his work , but for the worthinesse of Christ , in whom he is a true member of the Church . The vse then is , that if we keepe this promise in Baptisme , made before God , his Angels , and the Church , we shall haue the reward of all , which is the crowne of life in the kingdome of heauen , promised to such as be faithfull to the end . Let him which hath an eare , heare . In these words are the cōclusion , or last part of the Epistle . Now in these three verses for the most part is a rehearsall of those things which Christ deliuered before , in this and in the former Chapter . Now seeing Christ the head and Doctor of his Church is most perfect in his doctrines , both for matter and maner of deliuering the same , seeing he repeateth againe and againe the same things , and seeing Peter put them often in mind of their common saluation , hence we note , that Ministers may often repeate the same doctrine : not onely the same matter , but in the same maner and words . So did Christ the head Doctor of the Church , so may we or any preacher preach the same sermon againe in maner and matter , not for to ease our selues , but for the good and benefite of the Church : as Christ seuen times repeateth the same doctrine to the good of the Church , and common benefite of all . The hearers then if they find the Preacher shall deliuer the same doctrine againe , or often , they must not find fault , for then they might as well find fault with Christ himselfe , who not once or twise , but often repeated the same words . In this eleuenth verse is a conclusion of the Ep●stle to the Church of Smyrna , and it hath two parts : first , a commaundement : secondly , a promise . In the commandement , first what is cōmanded : secondly , to whō . The duty commanded , is to heare . There are two kinds of hearing good , and bad . Here he requireth good hearing , with faith and obedience , not naked and bare outward hearing . Then we see the true knowledge of the Gospell standeth in hearing with faith and obedience : for we know no more then we beleeue and obey : if we beleeue and obey nothing , we heare and know nothing with sound hearing to saluation . The second thing is , to whom the commaundement is giuen , to them which haue eares to heare : for some are deafe , some be liuely and hearing hearers . They are deafe , which heare onely with outward and bodily eares , not affected in hart , nor chaunged in life by the word : they are good hearing hearers , which are touched and affected by the word , changed and renued in life by the same , hauing not onely outward eares of the head , but inward , bored by Gods spirit in the heart . Hence we learne two things : first , that election is not generall and vniuersall of euery particular man : for there is , was , and shall be euer some deafe hearers . Secondly , we learne our duty , that we must not onely heare the word , and lend our outward eares , but withall ioyne faith , obedience , and conuersion in life , so heare that we be changed in life , and turned to God , else our hearing is fruitlesse , nay to damnation . The third thing is , what they must heare : What the Spirit saith : namely , that which is before in the former words deliuered by Christ. The principall things be these : first , that the Lord seeth and regardeth the tribulations and afflictions of his Church : secondly , that Gods Church and people being to suffer the crosse and afflictions , must forethinke of it , and consider of it before it come ; & withall must arme themselues with Christian courage and fortitude , not to feare too much . Thirdly , they must be faithfull to God in regard of their promise and couenant in baptisme , in keeping faith and good conscience , and in defence of true religion euen to death . So that they must heare these three : the first , concerning Gods prouidence , seeing and regarding his church : the second , concerning Christian fortitude ▪ & courage in afflictions : the third , our faithfulnes & constancy in defence of faith & a good conscience , maintaining of true religion to the end . These three are the things they should heare and consider : and so we must consider and learne the same . To excite them and vs to these three things , to heare and know the three duties , he giueth two reasons : first , because the Spirit speaketh : the second is , the persons to whom he spake , not to one , but all Churches , directly to them of Smyrna , and in them to all churches , to all of vs , no man is excepted but must heare him . The second part of the conclusion is a promise : He which euercometh shal not be hurt . That we may ouercom , two things are required : first , to renounce and go out of our selues : secondly , to cast all our hope , trust and affiance in Christ : which when we do , then we haue sauing faith , and this ouercometh all our enemies . The second thing is , to keep faith and a good conscience , to defend true religion , to the end of our dayes , against all enemies . And shall not be hurt of the second death : that is , eternall death : for the first death is , when the bodie and soule are separated in this life : the second , when both bodie and soule are separated from God for euer . In which separation ( Reu. 21. ) consisteth the destruction of a man , euen the suffering of the fire of the eternall lake . It is then as if he said : though he shall suffer the first death , yet he shall not be hurt of the second , he shall escape that fire and lake for euer . This is a most comfortable and happie promise to escape the lake of hell . Here note , first to whom this promise is made , to them which ouercome , to them which renounce themselues , put their trust and affiance onely in Christ , and labour to keep faith & a good conscience to the end . Then if we would ouercome , it is not enough to know , to teach , or heare of religion : but true profession is ioyned with fighting against all the enemies of the same with christian courage , let none of them raigne ouer vs , but fight till we ouercome and get victorie ouer them all , then we ouercome indeed , and then to vs is made this promise . Alas it is nothing to know or approue religion , and yet to liue in sinne , and to let the diuell , the world , and ourflesh raigne ouer vs. Then we must neuer content our selues with bare profession , but labour to say in our hearts , that we are conquerers of hell , death , &c. by grace of Christ in vs ; and then we haue a blessed promise of freedome from the second death , and of eternall happinesse : we shall not feare the fire of hell , the burning lake . Furthermore , in these words is answered a question , which many a mans heart maketh , but few in the truth of heart can answer . How may I escape the burning lake , how can I flie and auoid the second death ? Ans. Thou must in this life turne truly to God , from all thy euill waies , renounce thy selfe , beleeue and put thine assurance in Christ , and withall endeuour to keep faith and a good conscience to the end , and then thou shalt escape the second death , the fiery lake of hel shal not hurt thee ; though thou shalt tast of the first , yet thou shalt not see the second death . Would any haue his soule escape this burning lake , haue his silly soule free from the torments of hell ? let him turne to God , renounce himselfe , put his trust and confidence in Christ , neuer turne to his former sinnes , and withall take heed to maintaine and keepe faith , a good conscience , and maintaine pure and true religion to the end , and then he shall be free from the burning lake . Further , we see by these words , that of the two deaths , the second is the worse , and most properly death : for the first is but a preparation to the second : the second is the cruell death and destruction of body and soule . This is yet the madnes of men , that they feare the pangs of the first and not of the second , neuer thinke of the burning lake : like children , which feare shadowes , and neuer feare fire or water , but suffer themselues to be drowned or burned . And to the Angell which is at Pergamus . In these words is the third particular commaundement of Christ to Iohn , for the penning and publishing of this third Epistle to the Church of Pergamus . By the Angell of this Church , is meant either the Minister and Pastor , or company of the Ministers & gouernors of the same . So often in the word , one is put for a multitude . This particular commaundement is giuen to Iohn by Christ , to assure him of his calling to pen this booke and Epistle : secondly , to assure the Church of the authoritie of the booke , seeing it is deliuered by Christ himselfe . The Epistle hath three parts : first , a preface : secondly , a proposition : thirdly , a conclusion . The Preface in these words , Thus saith he with hath that sharp , &c. the proposition in the thirteenth verse , the conclusion in the seuenteenth verse . Thus saith he . Here he sheweth in whose name he wrote this Epistle , to wit , Christs : who is described , that he is not onely a Prophet and Priest , but a King , in gouerning and guiding his Church , for he hath a sword in his hand , which is described , first that it hath to edges . Secondly , it is sharpe , meaning by it the word of God , so as not onely the doctrine of the law , but the promises of the Gospell are of the like power . Hebr. 4. 12. Christ is thus set out to comfort the Church of Pergamus , for by this Christ signifies three things : first , that he by power of the word killeth sinne , wounds it at the heart , he killeth and slayeth the corruption of our nature so deadly that it cannot recouer againe : secondly , that he wil strengthen and maintaine the church and the members of the same by this sword , against al their enemies , for he will not onely hurt the enemies , but defend his by his sword . Obiect . How doth he wound them by the word ? Answ. The word must be knowne and beleeued of vs. Now when we know and beleeue the law , and the threates thereof , and the points and promises of the Gospell : then if afflictions come , faith by which we beleeue them , maketh vs that we are comforted , and armeth vs against all afflictions and persecutions , so that nothing can hurt vs : but if we beleeue it not , then the word is to vs as a sword in a sheath , not drawn out , nor vsed to defend or driue backe our enemies ; but being beleeued , it is powerfull , no might of man or any Prince is comparable . Thirdly , Christ destroyeth and killeth all our enemies , all the aduersaries of the Church , & this is the principal end of this sword : for Christ speaketh these words to comfort his Church in persecutions , and for this he is said to haue a sharpe two edged sword , for he killeth and slayeth the enemies of his Church , partly in this life , but deadly in the life to come . In this life , the word serueth to conuince them of hypocrisie , vnbeleefe , heresies , & superstition ; for Christ he abolished them with the breath of his mouth , that is , this sword , 2. Thess. 2. Secondly , when they be touched by the preaching of this word with desperations ; for when the law and Gospell is preached to them , it wounds them to the heart , by reuealing all their cursed dealings , their vnbeleefe and hypocrisie , and sets the conscience on the racke , and stirres it vp , which is fit of it selfe to accuse them when it hath reuealed their sinnes : then it smites them with feare and horror , and makes their conscience more fit to accuse & terrifie them ; and then though they run on in sin , yet they haue a deadly wound of desperation , and this increaseth in this life and slayeth in the next , for it cleane cuts them off , when Christ shall say , Go yee cursed : this smiteth them starke dead , casting them into eternall destruction for euer . We must labour to haue the word of God worke powerfully in vs. to take place in our hearts by faith , not onely to shew our sins , & Gods wrath against the same , but withal to wound them , slay and kill them , and at the first to wound deadly : for onely to haue our sins detected , and our consciences terrified , this is the way to desperation , and the first wound to death , but we must go further , haue our corrupt hearts ript vp , wounded , crucified , haue them reformed , and this is the way to wound our soules , and the end why Christ hath the two edged sword . The second part is the proposition , containing two parts : first a commendation : secondly , a rebuke . The commendation in the thirteenth verse : I know thy workes . In these words he commends this Church , first in generall ▪ secondly in particular : generally in these words , I know thy workes : that is , thy waies and doings , thy counsels , affaires , and withall I approue them , as Psal. 1. 6. The Lord knoweth the righteous , that is , he approues them . I know thy works . Christ he begins with these words in this and euery of these Epistles , to teach vs one especiall thing ; that the feare of God is the chiefe thing to be learned , the beginning of all religion ; and for this cause he beginneth thus , I know thy workes , three or foure times . I know : shewing by this , that wheresoeuer we be , we are in the presence of Christ , he sees all our works , he heareth and knoweth all we do , we cannot go out of his presence : and to settle this deepely in our hearts , that he is present alwaies , seeing and beholding vs , he repeates this seuen times , in the beginning of euery Epistle . Then this should teach vs both Minister and people , to labour to haue this perswasion in our hearts , that Christ is present , seeth and beholdeth all we do , when we take any thing in hand , he stands at our elbowes , looketh on vs whether we do well or ill : then we must labour to haue this perswasion in our hearts , that we can say , now I do this or that , my Sauiour Iesus Christ , my Lord and redeemer , he beholds me , lookes on me , seeth all my dealings , therefore I will behaue my selfe well . And the Preacher may spend himselfe in speaking , and to no purpose , till God giue grace , to teach the people this one point , which is the beginning and ground of all religion and feare of God : for men may haue knowledge , and speake much of the words of religion , yet they cannot be true Christians , till they haue learned this one point , to be so perswaded as they can say in their heart , Christ seeth and beholds me : and till we can do that , we shall make conscience of no sinne . 2 The particular , first commendation , And where thou dwellest : though thou dwel in a place where the diuel hath set his throne , a place most incommodious and vnfit , yet thou obseruest and keepest my name and religion : thus he commendeth her for her constancie in religion . Throne . That is , any place where superstition , idolatrie and wickednesse is practised without controlment , and frō whence wickednesse is conueyed to other places : for the diuell is the god of this world . 2. Cor. 4. 4. and he hath his kingdome , throne and seate placed , where he can practise sinne and wickednesse , where iniquitie is maintained , the Gospell despised , and from whence he conueyeth his diuellish wickednesse to other places . Such a place was Pergamus , a citie wherein sinne did abound without controlment , religion despised , and from whence wickednesse was conueyed to many other cities , townes , and places . Here we may note the diuels pollicie , who hath his kingdome here on earth like to God ; here he placeth his thrones as a Prince , and maketh choice to haue the fittest place where he may rule and raigne , and practise wickednesse without controlment , & frō whence he may conuey it to other places ; he hath euer had , hath now , & will haue his thrones . He had in old time the high places , the groues , and such places where the people committed idolatrie . Among the Gentiles there were Oracles to erect his thrones : for in them he gaue answers , and so conueyed his wickednesse to many . In later dayes he had euery church and chappell his throne , when Images , Saints Roodes , and such like were erected , to which all men from all parts of the land came to worship . In schooles of learning he had his thrones , when nothing was taught but superstition and errors . And now in our times he hath his thrones , and officers to attend on the same , as wisemen , and these are a speciall meanes to erect his throne : for vnto these come men from farre and neare , so that he conueyeth his iniquitie to many , seeing many seeke to them , and so do him homage . So dicing and brothell houses , seeing in them iniquitie is practised , in them is his throne . In families where they liue in ignorance , in sinne and wickednesse , in blaspheming and drunkennesse , or any one sinne , there is his throne : and so many thrones as families , where they liue by any vniust dealing . Then it is necessarie , seeing the diuell hath his throne , the Lord should haue his opposite to this : as , when men haue thrones of iustice both ciuill and ecclesiasticall : ciuill , to represse all iniustice and wickednesse , to punish vice , to reward vertue : and ecclesiasticall , to punish and reprehend those sinnes , which ciuill iustice cannot . The diuell cunningly and pollitickly chooseth Pergamus not a base towne or village , but a huge citie , whence many kings proceeded , where there was a famous and great king , and where was much people . So he chose Babylon a citie of confusion and abhomination . So he hath chosen Rome which is become of a famous Church , the throne of Satan . So Ierusalem the citie of God , the temple of God , first began to be a denne of theeues , and then the citie fell to wickednesse : so the diuell getteth Gods temple , and the holy citie to be his throne . And in our time he getteth the great cities , & shire townes for his throne : for in thē is greater ignorance , and the Gospell more contemned , then in small villages , in which after litle preaching it is willingly embraced . Now the cause of this is , because the diuell laboureth especially to haue his throne where he may do the most harme , and conuey his doctrine to moe places , and liue without controlment . If this or any other shire towne , or any great citie liue in sin , in ignorance , and contemne the Gospell , take heed : for they shall become in time a denne of theeues , and a synagogue of Satan , he will haue his throne there . Now then it is our dutie to labor against him , to haue his throne plucked downe , to haue him defaced and cast out , haue our bodies and soules subiect to Christ , renounce our selues , relye wholly on Christ , forsake our owne waies , neuer lend our eares to Satan , let him haue no footing in vs , neuer suffer him to come to haue his throne begunne , but still labour to haue it razed and turned vpside downe : and withall suffer Christ to rule , suffer him alone to possesse our hearts , that so the kingdome of Satan being ouerthrowne , the kingdome of Iesus Christ may be increased daily in vs. Wheras the Church of God is gathered out of that place , where the diuell hath his kingdome erected , we note , that the Church of God is a companie of men deriued and taken out of the Synagogue of Satan , the kingdome of the diuell , though it be a chosen people , yet it is picked out of the kingdome of the diuell , where he ruleth : Col. 1. 12. 13. for all men are by nature the vassals of Satan , and subiects in his kingdome . Then no man must stand of his gentilitie , and of his nobility and bloud : but all our true ioy must be in this , that we are the members of the true Church of God : for what will it auaile a man to haue a golden chaine on his necke , and haue his will and affections vnder the slauerie of the diuell : or to be the sonne of a Prince , and yet to be out of the true Church , and to be in the companie of the wicked , a slaue and vassall of the diuell ? But our ioy must be in this , that we are members of the Church of God , and haue right to the kingdome of heauen . Sundrie men thinke , a man may be saued by any religion , and most of the common people thinke , that good meaning will saue them : but a man may professe any religion , and haue good meaning , and yet not know one step to the kingdome of heauen , but remaine the vassall and slaue of Satan . For a man may haue outward ciuill iustice , and ciuill pollicie , and meane well , yet be the seruant of the diuell . We see the children of God gaine a priuiledge aboue all other : for in affliction and persecution , though they be cast into dangers , yet they may assure themselues , seeing they be members of Gods church , they be freed from the kingdome of the diuell , and so from that place of darknesse . Seeing the preaching of the word gained a Church in the middle of the kingdome of the diuell , we see the word hath a diuine power : for there is no creature which hath greater power in earth then the diuell , ( except good Angels ) yet the preaching of the word draweth one out of the kingdom of the diuel , and gathereth a Church in the midst of his kingdome . Seeing in Pergamus , where the throne of the diuell was , Gods children were , we see that God will haue his seruants to dwell in the middle of the wicked , and mingled with the vassals of the diuell : yet so , as he doth this for good causes : first , that their faith , obedience , and repentance , might be exercised : secondly , that so they might be kept frō many grieuous sins , into which else they would fall . So when the Lord brought the Israelites into the land of Canaan , he would not cast all their enemies out at once ; but they must be mingled , and dwell with the Canaanites : for if they should destroy them at once , the wild beasts might haue destroyed the land : so the Church must be mingled with euill men , that the godly may be exercised , and that they might be kept from more grieuous sinnes . Secondly , he will haue his children to dwell with wicked & vngodly men , that their godly life might shine as lights among them . Philip. 2. 17. and so to winne them to the Gospell : for a godly life is most effectuall to win men to Christ. Thirdly , that the Lord might shew speciall tokens of his loue and fauour to them , that when he bringeth his iudgements on the wicked , yet he defendeth them . Ezech. 9. 4. He marked them which mourned , that they might escape the iudgement which was brought on Ierusalem . Then if any man dwell among such as contemne and hate religion , and the doctrine of the Gospell , let them be cōtented , seeing it is Gods will they should dwell with the wicked , and the Lord will haue his Church on earth proued and exercised by them . We see it is lawfull for men to dwell with and by such wicked men : but they must not communicate with them in their sinnes , but abstaine from their wickednesse : as Lot in Sodome , and Noah dwelt with the wicked men of the old world : and the church of Pergamus in the place where the diuels kingdom was erected For ( 1. Cor. 7. ) there is a question , whether a seruant hauing a maister which is an infidell , may forsake him or not : the answer is made : he must dwell with him ; but so , that therby he deny not the principall grounds of religion , but keepe a good conscience towards God in all things . And hence we may see how to answer that old obiection of the Papists : Where was our Church fourscore yeares agone , before Luther preached , when the doctrine of Antichrist was in all Europe ? By the like I aske : Where was the Church of Pergamus , when the kingdome of the diuell was there ? The holy Ghost telleth vs , that in the same time when the diuell had erected his throne mightily in that place , yet there was the church of God. So when the man of sinne had spread his doctrine of wickednesse in all Europe , yet there was a Church amongst vs , in this and other lands : as appeares , in that euer there was some , which both openly and priuately oppugned his doctrine , by word and writing in all ages : which shews , that though sin ruled in this church many hundred yeares , yet the Lord had professors though not so visible as now it is , when men may professe openly in euery place without feare . And kept my name . Though thou dwellest in a place where the diuel hath erected his throne , yet thou maintainest my name , and holdest it fast , so that neither fraud nor force of enemies can take it from thee . My name : that is , my doctrine of the Gospell . Rom. 9. Thou doest constantly hold and maintaine it , and my religion : thou beleeuest the doctrine of saluation which my seruants haue deliuered to thee . So that in these words Christ commends the church of Pergamus for constancie in maintaining the doctrine of saluation . We see it is not enough for vs , to hold , beleeue , and maintaine religion , but we must do it constantly , ( so the word signifi●s ) we must hold the same fast against all aduersaries , not easily turned with any blast of mens doctrine , but so to hold religion , that no enemy by force or fraud draw it from vs. When ( Math. 13. ) the man found the pearle , he sold all to buy the field . And if a man amongst vs should find in our field , by his cunning and skil , a golden mine , he would not tel it to any , but go and sel all he had , & buy the groūd , that so he might inrich himself . So we , if we know the doctrine of saluation , we must labor to make it ours , to haue it made sure to vs , to sell all we haue , to loose life it selfe rather then to forgo that precious pearle . 1. Tim. 3. 9. Faith is compared to a precious iewell , which must be laid vp in the treasury of a good conscience , which cannot be broken into , but must be strong : in which store-house and treasury we must haue true religion and faith locked , that nothing get it from vs , but loose all we haue , euen our life before we part with it : for if that be sure , all is well ; but if faith and religion be lost , all is gone ; saluation is lost , thy soule is perished . Now for her further commendation , Christ sets out her constancie by two arguments : first , that she held religion without deniall : secondly , that she held it in the time of bloudy persecution . 1. The Church of Pergamus neuer denied Religion , or reuolted from faith in Christ : she did not as many men , who hold , beleeue and maintaine religion , yet in time of triall they will reuolt . In this we must imitate her , else we know not whether the Lord will giue vs grace to repent : if he should not , we perish . Esaw sold his birth-right for a small thing , a few red pottage ; but after he sought it with repentance and teares , & could not get it . We must then hold religion , and not in time of affliction and persecution reuolt and deny it , lest the Lord giue vs no grace to repent , which we know not whether he will or not . And hast not denied my faith : that is , mine owne doctrine of the Gospell , and true Religion . Religion is called Christs : first , because Christ with the Father and holy Ghost is author of it , all Religion which is good being from aboue : secondly , because he reuealed it from the bosome of his Father : thirdly , because Christ is the matter of al religion ; Christ is the whole subiect of religion in the old and new Testament , the end of the law , and the scope of the Gospell . The second argument , whereby Christ sets out her constancie , is , that she held religion in the time of bloudy persecution : when she was thus persecuted , she was constant . When Antiphas was put to death . Who this Antiphas was , it is not certainly knowne by any history , yet it is thought he was Pastor and Minister of the Church of Pergamus , who opposed himself , and oppugned the doctrine and idolatry of the heathen in that citie . In these words are two points : first , he commends this martyr Antiphas : when he saith , That my seruant , my faithfull seruant Antiphas , he extols him to the Church of Pergamus . By this we see , that it is lawfull to honour and commend Martyrs which dy for Christs cause , and that in two things : first , in giuing them their due deserued honour and commendation , as Christ did to Antiphas : secondly , by careful imitation of their constancie and vertues , and conuersation of life : for this cause Christ commends this good Martyr , that the people of Pergamus might imitate him in his constancie , not to honour him ( as the Papists do ) with diuine honour and inuocation . Againe , he saith That my faithfull Martyr , not commending him for his death that he died , but for the cause : for not the death but the cause makes a Martyr , for a man may die for heresie and erronious opinion , and yet he is no Martyr . But Antiphas he was a true Martyr , ergo Christ saith , that my seruant , nay that my faithfull seruant Antiphas . In the end of this verse , he setteth downe the authors of this death of Antiphas : Some among you : some of Pergamus were the cause of his Martyrdome , they were such in whom the diuell ruled and raigned ; and this he repeates , to shew that they which haue contemned Christs religion , though they pretend good things , yet they be the slaues of the diuell , he rules and raignes in them , they be his holds and castels . Obiect . But why did the diuell dwell in the citie of Pergamus , more then in any other ? Answ. Because many in this citie were Gentiles , they hated and contēned the Gospel , & so became the holds of the diuel : we must then take heed we neuer contēne the fame . For in a family where they liue in ignorance , in iniustice , fraud and wickednes , there the diuell ruleth , he hath his throne , that is , a stable for him to dwell in . Then masters of families , and parents which gouern families , must see they loue and embrace religion , and teach it to their family , else their houses be but the stables of Satan , his place to dwell in . Ob. But whether might not Antiphas being Minister and Pastor of that Church haue fled ? Answ. Persecution is double , either directed against the person of the Minister principally , or to the whole Church equally : if it be against his person he may flie safely , if he get oportunitie to preserue his life , and haue libertie of the Church to flie ; but if it respect the whole Church , then vnlesse he haue libertie graunted by them , he must stay and take part with them in their persecution . Now of this sort was Antiphas persecution , seeing he was so called of God to suffer . But I haue a few things against thee . He commended her before , but here he rebukes her ; and this reproofe is first generally propounded , then in more particular : in generall he tels them , that they wanted zeale , Thou bearest with them which , &c. But I haue . These words he spake to the church of Ephesus before , and here repeates them againe , teaching the true members of the Church , to enter into their owne hearts , to search what is in them that Christ may haue against them , to cal themselues to a strait reckoning , to consider all the things they haue done from their beginning to their end , and al their life narrowly to examine themselues , to lay their sinnes before their eyes , without flattering or fauouring themselues , not after their owne mind to iudge of them , but to examine them by the rule of Gods word ; and in all their life looke what things there be for which Christ wil come against them . For want of this , many men being in the church perish , neuer consider their former life , how they haue liued , and for what sins Christ wil come against them . If we would escape death by Christs heauy and strait sentence , and come to life , we must thus call our selues to a reckoning , and simply lay all our sinnes in word , thought and deed before our eyes , to thinke what we haue deserued , and to condemne our selues : then we shall preuent that iudgement of Christ , he shall not need to enter into sentence with vs , if we haue put all our sinnes in a booke and reckoned already for them . The practise of this duty , is the foundation of all religion , and the beginning of all grace in the heart : but the want of this is the ruine of mens soules , and the ready way to destroy them . And if this be wanting , the Minister may speake and preach to little purpose . Because thou hast borne with them : that is , entertained them which are wicked . Here the fault is in more particular , namely , want of zeale : they suffered men which maintained damnable doctrine , and heretical opinions to be among them , and dwell among them , such as held the doctrine of Balaam : so we see , though they held religion , yet they did it coldly , not shewing their feruent zeale against such as maintained damnable doctrine . By this we see the Church may vse zeale in excommunicating and cutting off those which maintaine damnable and hereticall doctrine : they may after due admonition excommunicate them , and cut them off as pernitious members . 1. Tim. 2. Alexander and Hymineus were excommunicated : & the church may follow Paules example , to cut off such as hold heresies in the fundamentall points of religion . And seeing Christ was offended for this their forbearing of those wicked men , we see , we must not entertaine such as hold such errors and damnable doctrine : but haue indignation against them , hate their opinions , and detest them . The Church must be couragious to defend truth in religion , to stand against wicked heretikes , to excommunicate and thrust them out of the Church , if they remaine obstinate . Vers. 14. Thou hast . That is , thou entertainest certaine wicked men , and euil persons , which maintaine and teach Balaams doctrine , the doctrine of the false Prophet . And as Christ reproued them here , so he might as well say to vs in this Church , that he hath something against vs , for want of zeale and seueritie against sinne and sinners : for though our Church doth not hold and maintaine , but repell the false doctrine of the Church of Rome , of the Anabaptists , and the Familie of loue : yet Christ may truly say , he hath something against vs , for want of zeale against sinners and wicked men . For in our Church they abound , there is abundance of Atheists and wicked men in the midst of vs , which are partakers of the word & Sacraments , & al outward priuiledges of the Church : and these Atheists , though not in word , yet in life , deny God and religion : they know not God , cannot distinguish betweene true religion , and the heresies and damnable doctrine of the Papists : they thinke not reuerently of the word of God , nor of his Ministers and Ambassadours . Amongst vs there be abundance of Epicures , who giue themselues to all licentiousnesse , to eate , drinke , and sport themselues : these loue not the word , but being vnder the law of the land , they will heare sometimes , once a yeare receiue the Sacrament , and this is all . There are also vnmercifull and cruell men , oppressors , men which in their priuate callings vse all iniustice , deceipt , fraud , wrong , oppression , with vsurie , and such horrible sinnes : these are suffered in the Church , and these be the wise men of the world , we count them as politicke and great men . Now the suffering of these men amongst vs , sheweth , that in our Church is great want of zeale , feruencie and seueritie , for which Christ will come against vs , as to the Church of Pergamus . The reason followeth , and the confirmation of his rebuke , which is to moue the Church of Pergamus , to detest the doctrine of Balaam the false Prophet ; and it is taken from the effects of Balaam , that he gaue wicked counsell to Balaak , to cast a blocke in the way of the children of Israel , to make them eate of things offered to idols , and commit fornication . It standeth in a comparison or similitude : As the false Prophet Balaam cast a stumbling blocke before the Israelites , to moue them to eate of things offered to Idols , and commit fornication : so there are some among the Church of Pergamus , which labour to moue men to the same sinnes . The first part of the similitude is in the first part of this verse : as Balaam taught false doctrine , and gaue ill counsell to Balaak , &c. In which we must consider three things : first , what his false counsell was , and what an offence is : secondly , the casting of offence before the Israelites : thirdly , the meanes how . An offence properly is any thing , word , or deed , which is cast in a mans way to make him stumble or fall , or go out of his way , as a stone , or peece of wood , or such like thing : this is a scandall or stumbling blocke properly . Here it is taken ( by comparison ) for any thing which hindereth a man in the way to saluation , which hindereth or stoppeth him , maketh him fall , or go out of the way . Offence is double , either giuen or taken . Offence giuen , is any word or deed , whereby a man is procured to sinne : offence taken , is when a man taketh occasion to sin , or to be offended by that which is done well of another . So when Christ did well , and preached the true doctrine of saluation , the Pharises were offended at his doctrine : he did well , they tooke occasion to be offended at his well doing . Now one giueth an offence , when he maketh one offended , and causeth him ( as much as he can ) to sinne . So Peter telleth Christ , that the things he spake of should not come to him : Christ biddeth him , come behind him Satan : where Peter gaue an offence to Christ , though Christ did not sinne ; for Christ tooke not the occasion which Peter yet offered . As for the giuing of offence , it is to cause a man to sin , or fall away from God by any thing . The meanes are things either simply euill , or indifferent . By things in themselues euill , as those which are directly against the word of God. Those things euill in themselues , be either ill perswasions , or ill examples : for by these offences are often giuen : for euill perswasions and examples draw the better sort often to sin , and are very dangerous meanes to make men offend . Againe , offences be giuen by things indifferent , not euill in themselues , but when men vse them vnseasonably and vnfitly , out of time and place , and not before fit persons . So Paul saith , that if to eate should offend , he would neuer eate : 1. Cor. 9. So here Balaam giueth offence , they of Pergamus take it , to commit sinne , and to be stirred vp to fall from God. The meanes by which Balaam cast these offences before the Israelites : namely , by prouoking them to eate of the meate offered to idols , and commit fornication . Numb . 25. When Balaam had vsed many waies to curse them , and could not preuaile , he vsed new meanes , which was , to send out most wicked and beautifull women , to inuite them to their idole banquets , and to fornication , and they condescended to them . Hence we gather , this is the peculiar note of a false Prophet , to draw men to offence , to cast stumbling blockes before them in the way to saluation : for Balaam a false Prophet is noted by this : and as Paul saith , godlinesse and true religion is a great mysterie to saluation : so false teaching is a mysterie tending to the destruction of mens soules . So that by this note , we may iudge of all religions , both of the Iew , and the Turke : but especially of the Papists , which most trouble vs in this Church : for all religions whose doctrine tendeth to stop or hinder men in the way to saluation , they be the doctrines of diuels . The Papists religion which our ancient folke call the old religion , is a doctrine tending to destroy men , to ouerturne the whole morall law of God , especially to maintaine adulterie and idolatrie . The first commandement is , thou shalt haue the true God onely for thy God. But the Papists make moe then one , they make the creatures Gods , they inuocate Saints , which , what is it , but to make them Gods , to giue them his honour , seeing he alone is present euery where , & seeth the hart , and seeing they say they can merit , which none can do formans sin , but onely God , no not Christ himself if he were not God ? Nay , they make the wooden crosse ( not Christ on the crosse ) to be God , in that they call it their hope : and so the virgin Mary , calling her our Ladie , putting hope in her , and saying , she can commaund her Sonne in heauen , in the matter of saluation . The second Commaundement they in practise breake , in making images of God the Father , like an old man , the Sonne as he was on earth , and the holy Ghost in forme of a doue , & with religious worship , adore and worship Saints . They erre against the third commaundement , teaching that a man may sweare by Saints : and the fourth , in that they make festiual dayes of men and saints to be equal with the Sabbath of the Lord , and take away mens libertie of labouring six dayes , to worship their saints . As for the fift commandement , in this they make subiects free from their lawful loyalty to their lawful Princes . In the sixt , they make and appoint places to which murderers may flie and be safe , and in keeping the word from lay men ( as they call them ) and so murder their soules . In the seuenth , they maintaine stewes and houses of professed adultery , and hold that the vncle may marry his neece or his great neece . For the eight commandement , they ouerthrow it , in that they make all things saleable , heauen , hell , purgatory and all , which is manifest robbery . They wrong the ninth commaundement , in that they falsly make mens writings the canon of Gods word , nay they maintaine lying , seeing that they hold , a man being asked of a thing he knowes ( as when one hath confessed his sinnes another askes him , he may though he know the same , say he knoweth not ) that is , they know not them , to tell them to you ; but that is a slender excuse . For the tenth commaundement , they make concupiscence and lust to be no sin , and put out that commaundement . So that we see , this whole religion , which is called of old people , the old religon , is cleane new from the true religion , nay it is a doctrine of diuels , seeing it tends to leade men to destruction , and ouerturning of the whole law of God. To come to our owne church ; true it is , men slaunder our doctrine , saying it is scandalous three wayes : first , that we teach , God creates men to cast the greatest number of them into hel & destroy them . First we answer : we hold , that though the scripture speakes not of any certaine number , yet the elect are said to be a small number . Secondly , the end why God created men , was not to destroy them , but to manifest his own glory in their due , iust , & deserued damnation & destructiō : not that he created men to this end , to cast them to hell . Secondly , they charge the doctrine of our church to be a blasphemous doctrine , seeing we hold that God decreed mans fall , and so do make him the author of sinne . Answ. We say indeed , that God decreed mans fall , & permitted him to sin , yet teach we not , that he is the author of sin : for his wil is double , generall and particular : in his generall wil , he decreed to permit man to sin and fall , yet so , as in respect of God it was good , though in respect of man euill : for as he can draw out of darknesse light , so out of euill he can worke good to himselfe . Secondly , there is his speciall wil , by which he wils and delights onely in that which is good , and by this he hated mans fall . And euen as the Magistrate hates , & would not the death of the malefactor , yet he wils it , in that he executes the same : so the Lord he in his general wil willed the permitting of mans fall , not as it was euil , but as it turned to his glory and honour , and the good of the elect . Lastly , they charge our doctrine to be a doctrine of securitie and carnall carelesnesse , in that we teach , men may be certaine of their saluation , and to perseuere to the end : but seeing we withal teach a man must vse the meanes , daily pray , heare the word , receiue the sacraments , and performe all the duties of faith and religion to the end , we teach no doctrine of carnall securitie , but a doctrine of paine and trouble , which maketh men not carelesse , but careful to come to heare , to be certaine , and to perseuere ; therefore they charge vs wrongfully in all these . Seeing it is so great a sinne to giue offence , we must take especiall heed we giue no offence in our life , conuersation , word , or deed , but so to cary our selues , that we liue vnspottedly : for if we giue offence , we are Balaams scholers , and tread in his path . Let vs then in our callings so cary our selues vprightly , that we giue no offence : for wo to them by whom offences come : nay it were better they had a mil-stone tied to them , and they cast into the sea : for that is to plunge our brothers soule , as much as in vs lieth , to the gulfe of hel . But we must rather labour to help him , to take from him al blocks of offence ; which if men would do , then our Church should flourish : but the want of this , makes men bold to sin , and to run on by sinne into hell . And as none must giue offence , so we must take heed we take no offence , or be allured to sin by mens wicked either counsel or examples : nay we must cast off all things , which may any way hinder vs in the way to heauen : if our right eye or hand offend , or any thing which is most deare and neare vs , we must cut it off : if we do so , then Gods blessing is with vs. The Israelites in the borders of the Moabites , so long as they serued the Lord , all curses could not hurt them , but turned to their good : but after they tooke offence by the Moabitish women , to be inticed by them , then they came to eat with them at their idol-feasts , and commit fornication ; and then the wrath of the Lord was vpon them . The like may be said of vs. Seeing they vsed these meanes , when they could not preuaile by cursing , to send their fairest women to inuite them to their banquets , to incite them to commit fornication : we see that temptations drawn frō the right hand , from profit and pleasure , are most dangerous , and preuaile most with men , to bring them to sinne and to fall from God. As a man that cannot win a citie by force , yet by gold , by promises of profit or pleasure , getteth the gate open : so when the diuell cannot preuaile with bitter & sharp temptations , then he vseth those of the right hand , and ouerthroweth many . We must then take heed especially of these . For this cause Iob sacrificed daily for his children when they had bene feasting , lest they should then haue sinned . Vers. 15. Euen so thou hast those which maintaine the doctrine of the Nicolaitanes . In these words is the second part of the comparison , in which two things : first , what the Nicolaitanes were : secondly , how Christ was affected toward them . First , what they were in the Church of Pergamus , is manifest in these words : Euen so , which is a word of resemblance and relation , that may thus be described . They were a sect of men in the Church of Pergamus , which maintained two damnable opinions according to the doctrine of Balaam : first , that it was lawful to eate meate offered to idols , euen in the idoll temples : secondly , that fornication was no sin , as we haue shewed before . It may seeme strange , that in the dayes of the Apostles , so soone after Christ , there should be any such which held these damnable opinions : yet we see there were such notorious heretickes . Now that we fauour not their opinions , we must know the grounds of their errors . For the first error : that a man might eate meat offered to idols , euen in the very temples of idols , for is , they might vrge Christian libertie thus . Those things which be indifferent may be lawfully vsed : but to eate meate offered to idols , is a thing indifferent , ergo . Ans. If these meats be cōsidered in themselues , they be indifferent , and may lawfully be vsed : nay after they be offered to idols , if they be sold in the market and bought , they may be eaten priuately , so that we wound not any weake Christian. But as they be prepared to be offered to idols , vsed in idol-temples for the honour of them , we may not vse them as prepared for the idol , vsed and offered in the temple , and had in honour of them . Now the Nicolaitans vsed them so , therefore vnlawfully . Secondly , they might and did alleage ( being professors of Christ outwardly ) other places of scripture , as that Paul saith , An idoll is nothing , ergo it is no sinne to eate that which is offered to them . Ans. An idol is nothing by nature , subsisting or being , nothing which hath any sparke of the Godhead in it , but yet in mans braine it is something , seeing in mens minds and imaginations they repute it as a God. Thirdly , they might alleage Naamans exāple , 2. King. 5. 18. who went into the temple of Rimmon and kneeled downe there . Ans. He kneeled not to the idol but to the King , who was there , & leaned on his hand , so that he bowed downe , not with any diuine worship to the idol , but with ciuil worship to the Kings Maiestie : and Naaman was in the temple , not to worship the idoll , but to make protestation that he would serue the God of Israel , and for that end caried as much earth as two mules could beare , to offer sacrifice to the Lord. And if the Nicolaitans had bene so in the idol temples , to protest that they would worship the true God , then they had not sinned . So if any come into a place , and be present where Masse is said , with protestation to serue the Lord , he then allowes not of the same , but rather condemnes them for it . For the second opinion of these Nicolaitanes , that fornication was no sinne , they seemed so to proue it out of Genes . 19. 18. when the men of Sodom came to Lots house , he offereth them his daughters : now he would not haue done it ( say they ) if it had bin a sin . Ans. Lot seemes to be faulty , and not to be excused in that , though he thought to escape the greater sin by the lesser ; but we must not do euil that good may come thereof . Againe , they might vrge , that ( Hos. 1. ) the Lord commanded Hosea to take a wife and children of fornication . Ans. 1. Some say it was onely in vision , not in deed . 2. Some answer , that he did it in speech onely , as he was a Prophet , because he prophesied to the people , that he was as one that had such a wife and children , which both are safe answers , and allowed . Other , more likely , say , it was a thing not in vision and word only , but in deed and truth done . And surely seeing the Prophets name , the womans name , & her fathers name are set downe , it seemeth to be a thing done indeed . Neither doth a thing in speech so much affect the people , as a deed and fact done . And the best and most auncient interpreters , which were nearest the time of Christ , interpret it a thing done indeed . But you may say , this was against good maners , & contrary to Gods law , that the Prophet should take such a wife . Ans. No : seeing God is aboue his law , and can dispense with it : as when he bids Abraham kil his sonne , and he had not sinned if he had slaine him : so here Hosea he did not sinne , hauing a particular and speciall commaundement for the same . Neither did he this to commit fornication , but to make of an harlot an honest woman : and he is bidden to take the children of fornination , not that he should beget any in fornication , but take her children which she had borne in fornication . Againe , Act. 15. The Apostle speaking of two things indifferent , ioyneth fornication to them . Ans. First , he doth so , because the Gentiles thought that it was no sinne , but indifferent : and they are there conioyned ( though fornication be not a thing indifferent ) because the Gentiles offended the Iewes by these three ioyntly together . Now followeth the affection of Christ : which things I also hate : that is , not their persons , but their errors . Which thing I hate . First , he teacheth vs to auoide and dislike the least honour or approbation which can be giuen to idols : for these Nicolaitanes did not honour idols , or offer to them , but came into their temples , and ( inuited by their friends ) did eate of the meate offered to them : yet Christ hateth their dealing : shewing , he wold haue vs to do the like . This also condemneth the practise of the Church of Rome , who say , they worship not idols , yet they kneele downe to the images of Christ , and Saints , adore them , light candles and tapers to them , offer to them , hang costly iewels about their neckes , cloth them with costly apparell , and so do indeed farre more then the Nicolaitanes did ; therefore hath Christ cause to hate them much more . This also teacheth men which trauell , to take heed that they trauell not without any calling , to see newes , out of the limits of the Church , as to Spaine and Italie : for then they being out of the bounds of the true Church , offer themselues to occasions which may bring them to idolatrie , though they hate images : for being in idolatrous places , they must come into their temples , and do as their maner is , offer to idols , and kneele downe to them : which they cannot without some approbation , whereas they should hate the least approbation or liking of them . Then it is good for men which trauell , to trauell within the Church , and not out , but by some speciall calling and necessitie . Further , by this , Christ would haue vs to hate all familiar societie with idolaters . A man may I graunt liue with Idolaters in a ciuill course of peace : but not to haue a speciall kind of familiaritie and amitie with them . Now as Christ hated their idolatry , so did he their fornicatiō , giuing vs example to hate fornication : first , because our bodies are not our owne : but the bodie of a faithfull man or woman is the bodie of Christ , he hath bought it , therefore we must consecrate and dedicate them to honour him , not Satan his enemy . Our bodie and soule is the member of Christ , at least by profession : then we must not take the member of Christ , and make it the member of an harlot . Our bodie and soule is the house and temple of the holy Ghost , therefore we must keepe them faire , pure and cleane , fit to entertaine such a guest : but they which pollute themselues with fornication , make them sties and stables for the diuell . Repent quickely . Hauing laid downe the fault of the Church of Pergamus , and the errors of the Nicolaitanes , here he sheweth the remedie to escape , and after the remedie , addeth two reasons to moue thē to practise the remedie : the first , cōcerning the whole Church of Pergamus : the second , the Nicolaitans . In the remedie : note , first what repentance is : secondly , why it is so often prescribed by Christ to his Church : thirdly , to whom . To repent properly is to change the mind from euill to good , from sinne to God , thus , when by Gods grace a man hath this purpose in his heart , not to sin as before , but in all things wholly to do the will of God for euer . But here repentance ( as commonly in the Scripture ) is taken more largely , for all the duties which go with , or are in repentance : as first , humiliation , confession of our sinnes , condemning our selues for them : secondly , inuocation for pardon of them : thirdly , reformation of life , when a man purposeth and indeuoreth in his life to do the will of God. But why doth Christ so often repeate and prescribe repentance to his Church ? Ans. Not because it is a meanes to procure or demerit saluation and reconciliation with God : for onely the death and passion of Christ and his merits alone can do that : but he calleth them often to this dutie , because it is the most excellent fruite of faith . Repentance of it selfe procureth not Gods fauour , but it is a token of Gods fauour procured in Christ. Secondly , because it is a path way wherein all men must walke , which must haue pardon of their sinnes and life euerlasting . But to whom doth Christ prescribe repentance ? Ans. First , to the whole church of Pergamus : secondly , to the Nicolaitanes . As for the Church of Pergamus , the Ministers and people thereof , Christ before had commended them for worthie graces , & they had repentance before ; yet Christ bids them repent still . Now in that he prescribeth repentance still to a repentant people , it sheweth vs , that the whole life of a Christian , is a continuall practise of repentance , a daily and perpetuall repentance . When one hath begunne and repented once , that is not enough ; but as euery day addeth to our age , so euery day , for our new sinnes , we must haue new repentance . 1. Cor. 5. Paule desired them to labour to be reconciled to God. Now ( 1. Cor. 6. ) they were reconciled alreadie , and had true repentance : noting that they must labour to haue their reconciliation more increased , in regard of the certaintie of it , and their daily offences and sinnes . Now we must thinke , that what Christ spake to the Church of Pergamus , is spoken to vs ; and if we be in the like sin , we must learne to performe the same dutie , which they are commanded here . Christ moreouer prescribeth this not onely to the Church of Pergamus , but to the Nicolaitanes , which held two damnable errors ; and as they held them , no doubt they liued accordingly , yet Christ biddeth them repent . Then great and grieuous sinners are not barred from Gods mercie if they will repent . Excellent is that of Esay : Our God is much , exceeding much in mercie . Psalm . 130. God is much in mercie , plenteous in redemption , no man which is a grieuous sinner , but God offereth him mercie , if he will repent and lay hold on it . Among vs in this Church are many ignorant and euill people : yet if these will repent , the Lord offereth his mercie ; though they be as wicked as the Nicolaitanes , as Iudas , or Herode were , yet Christ offereth his mercie and merite , if they will lay hold on it . Then let all such wicked men breake off their sins by repentance , of their idolatrie , blasphemie , fornication , and humble themselues with Iob in dust and ashes , and they shall find mercie . But we must not abuse Gods mercie to presumption , but be sure , that though thy sinnes be as scarlet or crimson , or as scarlet which can take no other colour , yet there is mercie in store to helpe thee , if thou repent . This doctrine may be taught to malefactors , not to imbolden them in sinne , but to assure them , that if they repent at any time , the Lord will heare them : yea though a man fall often into the same sinne ( which is dangerous ) yet if he haue grace to repent , Gods fountaine of mercie is not drawne dry , but still he hath in store ; onely they must repent : for if they looke to haue the merit of Christ , Christ looketh to haue their repentance . Else I will come against thee shortly . After the remedy followes a two-fold reason , to inforce and set an edge on the former doctrine : first , concerning the Church of Pergamus : secondly , concerning the Nicolaitanes , holding and practising of these two sinnes . The first cause and reason , If not , I will come , &c. that is , if thou do not repent for these sinnes , want of zeale , and other thy particular sinnes , I will come to thee shortly , to punish and plague thee ; for the Lord ( as I haue said ) he cometh either in mercy , or in iudgement . Now if they repent not , Christ saith he will come to them , not to help them , but to execute iudgement on them , to punish them . So Esay . 30. 27. Christ saith not , I will , but I come to thee : expressing the time to come , by the time present : to certifie them , that if they repent not , he will most surely come , as certainly as if he did now come to them . In this threatning we see a generall rule to be learned of all , that if any Church or people will not repent , then the Lord will come to them in iudgement to punish them , as by sundry examples we may see the Lord hath done . In our Church and people , though some do repent , yet for the common body of the people they do not , but they liue in sinne and ignorance , hauing no care to know Gods will ; and if they know it , yet no care to obey the same , but they for the most part continue in their sinnes . Seeing their case is such , who could not out of Gods word , in good conscience foretell and prophesie ( by this generall rule ) that God will come against them shortly , to take vengeance on them , and to plague them ? Though we may flatter our selues , and think all is well , yet we must assure our selues he cannot but come , vnlesse we repent . This should then moue vs all to repent , to humble our selues , condemne our selues for our sins , craue pardon , purpose newnesse of life , desire the Lord that he would in Christ be reconciled to each of vs , and promise and performe euer after new obedience . If we doe repent daily for new and particular sinnes , then we shall stay the Lord , preuent his coming to punish vs : but if we go on in sinne , assure our selues the Lord is true of his promise , he will come in iudgement against vs. The second reason is directed to the Nicolaitans , With whom he wil fight , that is , be at enmitie with them , and declare the same in waging battell with them , seeing they hold these two grosse and damnable ●●inions . With the sword of my mouth . That is , the preaching and publilishing of the word , the ministery and dispensation of the law and the Gospell among men . In which words he still alludeth to the doing of Balaam ; as in the doctrine , so in the end and scope : for when Balaam cursed the children of Israel , the Angell stood against him , to stay and hinder him that he should not go : he seeing the Angel , fel downe and worshipped the Angel , that is , the son of God Christ Iesus : but after , seeing he would not be restrained , but went to curse the people , he perished by the sword . Numb . 31. Euen so Christ dealeth with the Nicolaitanes , as he did with Balaam : seeing they went on still in wickednes , he fighteth with them to reclaime them from their wicked wayes , he withstands them with the sword of his mouth , but if they will needs go on , then he fights , not to reclaime them , but to slay them , as he did Balaam . But I will fight against thee , not kill thee , for Christ he intended not at the first to slay them , but to withstand them , and if it might be to reclaime them : but after , if they would not be hindered and stayed , to destroy them , as he did Balaam . Seeing Christ comes against the wicked and impenitent , not to kill them , but to withstand and hinder them at the first : we see his wonderfull patience toward sinners and wicked men . So Gen. 6. the Lord striued and wrestled with the old world one hundred and twentie yeares , that they might repent , by the preaching of Noah : and Genes . 16. he bare with the Amorites , till their sinnes were come to the full : and he bare with the Aegyptians many hundred yeares : nay the Iewes after they had killed Christ , were not straight way consumed , but the Lord : suffered them fiftie yeares . So the Lord suffereth sinners , the blasphemer , adulterer , and cruell man to liue , cometh often to them by his word , not to kill them at first , but to winne and reclaime them . And so euery one of vs feeleth his mercie , in that he might destroy and cast vs into hell , so soone as we be borne : yet he suffereth vs to liue , some twentie , thirtie , or fortie yeares , that we might haue a time and space to repent , and turne to Christ. Then it is our dutie to take this occasion , to take this time of Gods patience , not to let it slip , but haste to re●●ntance ere the time of patience be ended . The old world had one hundred and twentie yeares of patience , but neglecting it they perished , the time of mercie being ended . Seeing they wold not heare Noah , therefore they be now in prison , that is , in hell . Againe , in that Christ saith , he will come thus against the Nicolaitanes , we see , that they which repent not , haue God for their enemie to fight against them , ( and for this cause , sinne is called rebellion against God. ) Now this is a most fearefull thing , to haue God mans enemie : let vs then repent , that we may haue God a friend to vs , as he was to Abraham , and as Christ was to his disciples . I will come to thee , and fight against thee . Here Christ sheweth he is the true Pastor and Doctor of the Church , he can deuide the word aright , giue promises to them to whom they belong , and threatnings to whom they belong : for iudgements and promises must not be propounded to all equally , but there must be regard had of time , place , and persons . For iudgements , some be temporall , which must be threatned to the penitent : some eternal , and those to the impenitent . So promises are to be made , not hand ouer head , but with respect , condition , limitation , and restraint . To propound either promises or threatnings otherwise , is not to deuide the word aright . With the sword of my mouth : that is , the ministerie of the word , not to kill them , but to resist and withstand them which repent not : and this is the chiefe end and scope of the preaching of the word , to winne men from their sinnes and wicked wayes ; and if they will not repent , then to drowne them in perdition and to slay them . In this Church of England , and in this congregation , we haue had the Gospell this 36 yeares published and preached to vs , the Lord hath rebuked vs for our sinnes , and yet we still abide in them without repentance : the Lord still cometh against vs with the sword of his mouth , stil checkes vs for our sinnes , and controlleth the wicked idolater , Atheist , fornicator & cruel man , he stands to fight against such , face to face , stands with his naked sword in the ministery of the word , to reclaime them from their sins : if they wil not , to wound them to the heart , and to kil them . Now we hearing our sins reprooued , we should feare and tremble , fall downe as Balaam did : and seeing the Lord in the word preached , stands with his sword in his hand , ready to slay vs if we wil not be stayed , we should be afraid . If we heare of an enemy to come against vs , how will euery one quake for feare : shall we feare the shaking sword of a mortal man , and not the bloudy sword of the euerliuing God ? Shall we resist him and go on , though he fight against vs ? Alas it is not wisedome to striue with God , for then he will hacke vs to peeces : but we must heare him , and submit our selues to his good will & pleasure : and if we wil not , the same sword of God shall be an instrument to pierce our hearts to death . Then when we heare the Minister speaking to vs , we must know that the Lord speaketh to vs , fights against our sins , and not contemne him . Againe , we see the word of God is called the sword of Christs mouth , not only because he once deliuered it , but because it dayly proceeds frō him in the preaching of the same by the Ministers . Then we see this is an excellent thing , that the Ministers of Christ lawfully called , they be that mouth of Christ , from which his sword proceeds . So Paul calleth them the Ambassadours of Christ to deliuer his word . 2. Cor. 5. 19. Then they which be in the schooles of the Prophets , and they also which be in the way to the same , must learne to thinke reuerently and highly of it , not contemne it , and thinke it a base calling : for to be a Lawyer or Phisition , hath not this priuiledge , to be called the mouth of Christ , as the Ministers haue . Againe , seeing they be the mouth of Christ , Ministers must speake the word of Christ , as they are perswaded in conscience Christ would speake the same if he were present . Euen as Ambassadors , who deliuer their masters will , in that maner and those words which they thinke he would himselfe : which if we did , then we should not haue that humane kind of preaching , partly in Greeke , Latin , & English , mingled with testimonies and sentences of men : for Christ would neuer preach so , neither did his Apostles or Prophets vse it . Furthermore , seeing the Minister lawfully called is the mouth of Christ , we must take heed , that we seeing a mortall man , sinfull like to vs , deliuer the word , that we contemne it not for his sake , but receiue the word as it is indeed the power of God , though it come from a mortall man. So Paul commends the Thessalonians , who receiued his doctrine as the word of the euer liuing God. Besides , seeing Christ carieth his Scepter in his mouth , not in his hand , we see his kingdom is not of this world ; not carnall but spirituall , he gouerneth and ruleth his Church and people by the sword of his mouth , the eternall word of God , published and preached by sinfull man like to vs. This sheweth the abuse of that sword , which the Pope , the Vicar of Christ , chalengeth : for he will haue both swords , ciuil and Ecclesiasticalls surely he is not the Vicar , and in the roome of Christ , for Christ was content onely with the spirituall sword . Now followeth the conclusion of the Epistle , containing two parts : the first a commandement , Let him which hath an eare heare : the second , a promise , To him which ouercometh , will I giue to eate of the Manna , &c. Of the first I haue spoken before . The end and scope of this commaundement , is to stir vp the Church to attention , to marke the things propounded . The first speciall point what is commaunded to be heard , is , the word of God , which must not be heard with a bare and simple hearing , but with knowledge , faith , beleefe , and obedience in practise . Seeing he commaunds this hearing to all men , we see it is the ordinance of God , all men in the Church should frequent sermons , where this word of God is propounded and taught by plaine and simple men , that they may better learne their dutie . At a good time men wil come to the Church , though they come not halfe a yeare after : but the ordinance of Christ is , that men should daily at all lawfull occasions frequent sermons , and come to the congregation : and if we be his sheepe , we will heare his voice : Ioh. 10. & desire to heare his word , taught by his mouth . Mat. 16. the word of God is called the key of the kingdome of heauen : now as necessarie it is to haue the key to open heauen , as to haue his soule brought thither . Paule calleth the doctrine of the Gospell , the word of reconciliation , because the same by Gods grace reconcileth vs to him , who being his enemies , are made by it to be in his fauour . Then we must come to heare it daily , not at Christmas or such times alone , for this is to magnifie those dayes aboue the Lords day . But men corrupt & froward , say for themselues : Tush , if God , or Christ , or his Apostles wold preach to vs , we wold come : but when men speake to vs , being sinfull and like our selues , we will not . Ans. It is the will and ordinance of God , that his word should be published and preached to man , by man like himselfe : for since Adams fall , man could not abide to heare the Maiestie of God : the Israelites seeing but a glimmering of Gods glorie , could not abide it , but said : Speake to vs by Moses , Exod. 19. And he will haue his word preached by sinfull man , to trie mans obedience and humilitie , how he will receiue and obey the word of God deliuered by man. Againe , he doth it , to make loue betweene man and man , when one man speaketh the word of God to another . Then are they presumptuous persons , who dare oppose themselues against Gods most holy ordinance and will. Againe , others say they haue the Bible , containing the Sermons of Christ , the Apostles and Prophets , and who can make better Sermons then they ? now seeing they haue these at hand , they need not come to the Church . But let these consider , that as it is the ordinance and will of God to haue the Bible , so will he haue it expounded by man in the Church , that mē might vnderstand it , and so make vse of it in their liues . As for some others , they will not come to the Church , but hauing a iourney , ( as they say ) they can serue God on their horse backe , or in the way , as well , and with as good a heart as the best in the Church : but let these heare the word of God , by the wisest man , Salomon , Pro. 28. 16. He which turneth his eare from the law : that is , from hearing the word of God , his prayers are abhominable . And if he turne frō God , God will turne from him : and if men be wearie of his word , God will be wearie of their seruice , of all their prayers , and other seruice where or whatsoeuer . Lastly , many thinke they haue knowledge enough , no man can teach them that they know not alreadie . But the preaching of the word serueth not onely to beget knowledge , but to increase the same : and also to beget in man obedience to his knowledge : so that these , though they seeme to be the wisest , are most foolish : no man , no not the greatest learned , but he hath knowledge in part , and it may be increased : and say , he get not more knowledge , yet he may by the word deliuered by a plaine and simple man , be brought to obedience of that he knoweth . Another principall dutie cōmanded in the conclusion , is reading the word , both in publike and priuate , that so we may be prepared to heare and obey the same . So Christ ( Luk. 10. 26. ) What readest thou ? he taketh it for graunted , that the young man could reade the lawe . Esay . 5. 13. for want of Gods word and knowledge , the people of God went into captiuitie . And yet we see among vs many families which come to church , heare the word , nay , receiue the Sacraments , not knowing the thing assured in them : neither hauing a Bible to reade , nor procuring others if they cannot : yet many haue a Bible lying on their cupbord , but vse it not . The tables , cards , and dice , they be well vsed and worne , but the booke of God lyeth couered with dust . Many will haue the booke of Satutes , that they may know their dutie , but none careth to haue the Statutes of God , to teach them to range their vnbridled affections within the compasse of the same . And to him which ouercommeth . Here is the second part of the conclusion : namely , the promise , which is the same in substance with those annexed with the two former Epistles . In this promise , note two points : first , to whom it is made : secondly , what is promised . First , the persons to whom promise is made : namely , they which ouercome . To ouercome ( as before ) is to beleeue , to put all our trust and confidence in Christ alone , and to get victorie against all our spirituall enemies . That we may ouercome so , we must do two things : first , we must denie our selues , and all that is in vs , & put our whole confidence in Christ alone : secondly , we must maintaine true religion , and a good conscience in all things , to our last end : and this is indeed to ouercome all our spirituall enemies . Now seeing God maketh this promise to them which ouercome , we must labour to come to this estate , that so we may be partakers of the promise . The second point , is the thing promised : He will giue him to eate of the hidden Manna , &c. The thing promised is a threefold gift of God : first , to eate of that Manna : secondly , he shall haue a white stone : thirdly , a new name written in the same white stone . Which three signifie our election , vocation , iustification , sanctificatiō & glorification ; and to be the children of God. To come to the first : to eate of the hidden Manna . Manna signifieth properly that food which God gaue the children of Israell from heauen to feed them in the wildernesse , Psalm . 98. For the excellencie of it , it is called the wheat of heauen , and the foode of strong men , or of Angels : in forme , it was like Coreander seed , white and sweet , as Moses saith , by which the Lord fed them in the wildernesse fortie yeares from heauen , to teach them , man liueth not by bread onely , but by the word of God. And this is thought of many to be the same white Manna sold in shops , but I stand not on that , and it is to be doubted . But this Manna signifieth another food , 1. Cor. 10. it is the spirituall foode which our fathers did eate : namely , the food of our souls , that is , Christ the true Manna , and bread of life which came from heauen . Iohn 6. sheweth , that Christ is that food , and spirituall meate of our soules , feeding vs to eternall life . Ob. But how can Christ the Sonne of God become our meat and food ? Ans. By these conclusions : first , Christ is food , not in respect of his doctrine , or his miracles , or in regard of his death , passion or obedience alone , but in regard of himselfe , as he is Christ , God and man. And here he is called the Lord of life , first , in regard of himselfe , then in regard of his benefites . The second conclusion : he is our food not as he lay in the cratch , or as he is now in heauen , but as he died , was buried , rose , & suffered the paines of hell : dead Christ , crucified Christ , he is our food of life ; for frō his death cometh our life . The third conclusion ; Christ is food , not in regard of his Godhead or Deitie , but in regard of his manhood : I say , of his manhood , not simply in it selfe , but as it is in the Godhead , subsisting by the Deitie : as he is God and man , so is his bodie and bloud our food : yet Christ is not a bodily and sensible food to be receiued with our hand , mouth , and into our stomacke , but he is a spirituall food , to be receiued onely by the hand of faith into the stomacke of our soules , whereby they be fed to eternall life . And thus we eate him , when we beleeue , and assure our selues , that he was dead , buried , and crucified for vs in particular . Seeing Christ crucified is the bread of life , and the spirituall Manna whereon our soules must feed , we must long and hunger after Christ spiritually , as truly and sensibly as we do after meate and drinke . We see when a man is famished , he will eate his owne flesh , teare and pull it off his armes to satisfie hunger . Now shall we thus pull our owne flesh , and shall we not spend all we haue , to haue this food of our soules ? In the hunger of the stomacke be two things : first , there is a paine in the nether part and bottome of the stomacke , and from this there cometh a strong and hungrie appetite , which lasteth till the belly and appetite be filled and satisfied . So we should feele a paine in our hearts , rising from the feare of Gods wrath for our sinnes and offences : and withall we must feele an hungring and longing appetite to haue this paine taken away , to haue this appetite satisfied , which is onely by that food , of the bodie and bloud of Christ. Secondly , there is besides that paine , an appetite and longing after meate , and an earnest desire to be satisfied : now , as the stomacke longeth after meate , so should the stomacke of our soules ( feeling a paine ) long , and haue an earnest appetite to be filled and satisfied in some sort , neuer quiet till we haue got the bodie and bloud of Christ ( which is the true food of our soules ) to satisfie our hungrie appetite . But our case ( for the most part ) is miserable , we haue a dead flesh growne ouer our hearts , they be not touched with any paine of our wants and miseries . But we must labour to see our hunger and want of Christ : for as they which be thus hungrie shall be fed , so they which be full , shall be sent emptie away . Oh , they be blessed which hunger after Christ , they shall haue the bread of life , and drinke of the well of life . Ioh. 6. Seeing Christ is the bread of life , the true Manna , signified by that in the wildernesse : we see the madnesse of most men in the world : who seeke not for this spirituall Manna of the soule , which is farre better then that in the wildernesse : but we like the Israelites delight in onions and garlike , and the flesh-pots of Egypt . And are not we as prophane as they , seeing we labor much to get earthly Manna , temporall food , riches , pleasure , &c. but neuer seek to haue Christ the food of our soules , the bread of life . Yet these which do so , be the wise mē of the world , we coūt thē of credit , and happiest mē : but they be indeed prophane Esawes , preferring this temporall food before Christ the food of eternal life . We must then labour to detest this abhominable prophanesse , seeing it is the very defacing of religion . But Christ shall take it in the highest disgrace , when he seeth vs preferre bread which perisheth , before this precious and eternall food of our soules . And here in that Christ meaneth by Manna , not corporal food , but himselfe , his owne body and blood ( for that corporall foode was but a signe of this ) : we see the signe in the sacrament is put for the thing signified , Manna for the body of Christ. Christ addeth the hidden Manna , to put a distinction betweene the earthly Manna , which the Israelites , and all might see , feele , and eate , and Christ who is the hidden Manna , and whom euery one cannot see . It is called hidden , first because no man by nature can haue this foode , no naturall man can see , will , or desire it : secondly , because God reuealeth not this spirituall food , namely Christ , effectually to all men . Math. 11. 25. The wise and prudent cannot know it , it is reuealed onely to Gods children . Seeing Christ is the hidden Manna , we see the estate of men in the world , yea in the Church of God , they know not Christ the true bread of life , they feele no want of this food because they know it not : for a man cannot know truly what food is till he stand in need of it , & feele the want of it : nay , not onely the people , but Preachers , though they know Christ in a mentall knowledge , yet they know not him as they should , they feele no want of Christ to be their Sauiour to deliuer them from the wrath of God , to feed their starued and famished soules , and to deliuer them from the gulfe of hell . Then we must not content our selues with knowledge swimming in the braine , but labour to know our wants , to feele our misery , to seeke to haue Christ the food of our soules , to deliuer vs from the misery and wretched estate we are in ; by it to labour to get but one drop of bloud to satisfie our hungry and starued soules . And as one which is starued with hunger would seeke to haue meate , so we must haue experimentall knowledge , that we can say in conscience , I see and feele how I want Christ to feed my soule . Seeing Christ is the hidden Manna , God offereth him not to all men in generall , for then he should not be hid as he is from many , therefore there is no vniuersal election , no vniuersal grace offered effectually to all men in particular . The second gift is , a white stone : where Christ borroweth a phrase of speech from the Gentiles , to whom he wrote . The Gentiles vsed these stones in iudgement ; for when men were iudged , the Iudges gaue them either a white stone , which was a token of absolution , or a blacke stone , which was a signe of condemnation . Secondly , they vsed these stones , to trie whether such a day or such should be luckie ( as they say ) or vnluckie : for if they tooke a white stone out of their vessel , then it was a token of good lucke ; if a black , then of bad . Now here it is vsed for the first . Christ promiseth a white stone , that is , pardon and absolution from sinnes , and from the punishment of sinne , euen eternall damnation . To them which ouercome , beleeue , labour to maintaine and defend faith and a good conscience , let these go on to the end , for they shall haue this white stone . Now then , if any would know whether he haue pardon and absolution of his sins , here is the note and marke ; if he beleeue in Christ , labour to maintaine faith and a good conscience , then he hath this white stone promised him . Then we must labour for these , that so the other may be sealed to vs. The third gift is , A new name written in the same stone . This name is to be Gods child : so the same Apostle expounds it , 1. Iohn 3. Behold what great loue God sheweth vs , euen to be called his sonnes : this is the name he giueth to them which ouercome , to be called his sonnes , and heires with Christ. Now seeing God giueth this new name to his children , it must not be an idle name : but the Lord giueth with it a new conditiō , whereby we are made the sonnes and heires of God. So when Abram was new named Abraham , it was for a speciall purpose ; for then he began to be the father of the faithfull . When Iacob was called Israel , it was for a speciall end . So we hauing a new name , must haue a new condition , which is , to be called the sonnes and heires of God in Christ. Now this is a most excellent prerogatiue , for then we haue Christ our elder brother , and our fellow heire , God our father , the Angels to defend and guide vs , all things and meanes of this life to our benefite , Gods speciall prouidence to guide vs , and being Gods childrē , our sins are no sins , but a meanes to come to felicitie : and our death is no death , but a litle doore to passe to life : this is the new condition God giueth with our new name . Written in the white stone : That is , in the pledge of absolution ; for here the white stone and new name go together : for looke whom he absolueth , he giueth a new name and new condition : for he which hath his sinnes pardoned , is a new creature , a new man : the white stone and new name go together , and are written in each other . Then men must haue them both , and not as most do , say they hope Christ is their Sauiour , he will pardon their sinnes , and yet continue in them , & take occasion by that to sinne : for Christ if he giue the white stone , that is , pardon of sinne , he giueth with it a new name , and a new condition of life . Which no man knoweth . Some might obiect : Doth he giue men new names , why then do we not call them by their names ? Answ. He saith , no man knoweth it but he which hath it , that is in that maner and certainty as he which receiues it , for no man can know or discerne it : then men must not thinke strange though be be not called by this new name . The world knoweth vs not . 1. Iohn . 3. 1. Now in that he which hath this new name , knowes it , and seeth that he is the child of God , and fellow-heire with Christ , that he is called , iustified , sanctified , and that none knowes it but he which hath receiued it . This cōfutes the Papists , who say , they know it , but not certainly , but in hope , and by coniecture and probabilitie . But we see he knowes it certainly , infallibly , without doubt , for he knowes it better then any other : other men know it by coniecture , but he knoweth it certainly . No man knowes this new name so certainly & infallibly , and frō within , as he which receiues the same , for no man can determine of the faith , adoption or calling of any , but himself : for that is proper to God to search the heart . This must stay our censure and iudgement , to iudge men to be hypocrites , to condemne either the better or bad sort of men , for we know not a mans heart , his faith is but knowne to God and himselfe . Obiect . How farre may we iudge of anothers state of saluation ? Answ. We iudge of another mans estate , either certainly or not : certainly , as when one iudgeth , and sets downe certainly and resolutely , that such men are elected to saluation without all doubt : but this is proper to God , no man can know the spirit of man but God and the man himself , and so farre as it pleaseth him to reueale the same to some of his children ; as to Dauid he reuealed the damnation and reiection of some , for which cause he prayeth for their destruction . Now besides this , there is the iudgement of charitie , when we iudge of another as charitie moueth vs : now charitie maketh a man iudge the best . This charitie hath two parts , first it is not to despaire : secondly it is to iudge of a mans saluation vndoubtedly , to be perswaded of it certainly . We must not despaire , though we see men liue in sin . And we must iudge certainly of mens saluation , and without doubt that they be called effectually , in that they testifie their faith , by their obedience , not that we can set down certainly , but we must in charitie iudge so of them . And this is charitie in the highest degree , when we iudge that such a one is the child of God by the fruites of his faith . Here again they of the Church of Rome are deceiued , making the Church to haue this note and property to be visible , but not visibilitie : but election , adoption , and faith are the principall markes of the Church . Now these cannot be seene , onely the fruites of them may . And to the Angell . Here beginneth the fourth particular Epistle . The end & scope of these words , is to certifie the church of Thyatyra , that Iohn had a speciall commandement and calling from God , first , to write this Epistle : secondly , to certifie all Churches to the end of the world , that he had a commandement and calling from God to write , not onely this Epistle , but this whole booke : and for that cause this is seuen times repeated , To the Angell , &c. The Epistle beginneth here : These things write , &c. and continueth almost to the end of this Chapter : in it note three parts : first , a Preface : secondly , a Proposition : thirdly , a Conclusion . The preface or entrance in the eighteenth verse , all which were in the former Chapter : verses 5. 14. 15. These things saith . In the preface : note first , in whose name it is written : namely in the name of Christ. The cause why his name is in the Preface , is set downe before . Christ is described by three arguments : first , he is the Son of God : secondly , his eyes are like a flame of fire : thirdly , his feet like fine brasse . Christ is here said to be the Son of God. In the former Chapter he was called the sonne of man : here the Sonne of God. By God , he meaneth not the Godhead as it is absolutely or common to all the three persons : but by it is meant the Father , who when he is conferred with any person in the Trinitie , is called God , not that he is more God , then the Sonne and holy Ghost ; or that they be not equall , but for order , in that he is the first person , & frō him the Godhead is cōmunicated to the Sonne and holy Ghost . How Christ is called the Sonne of God , we may know by these two rules : first , Christ is the Sonne of the Father , not in respect of his Godhead , or as he is God , but in respect of his person : and in respect of his person he is begotten of the Father before all worlds . For the Godhead of Christ the Sonne , is not begotten , or begetteth not , nor proceedeth , but he hath one and the same Godhead with the Father : therefore it no more begetteth , or is begotten , or proceeding then his . The second rule , Christ is the Sonne of the Father , not by creation , as the Angels and Adam , nor by grace as true beleeuers in Christ ; but by nature , in that he is begotten of the substance of the Father before all worlds . Because the Father cōmunicated to him from himself , his whole Godhead and nature : and by this communication of the Godhead to his Son wholly , he is said to beget the Sonne , and he is said to be begotten of the Father . The end why Christ is called the Sonne of God , is , namely , to stirre vp in this Church of Thyatira , care and diligence , reuerence and attention in marking and obeying the things of this Epistle , seeing that he which teacheth them is the Sonne of God : teaching vs in their example , when we heare the word read or preached , we must haue attention , diligent care and feare , seeing it is the Sonne of God which speaketh to vs. When Pilate was condemning Christ , and heard he was the Sonne of God , he was affraid . Shall an heathen man which knew not God , feare to heare of Christ the Son of God : and shall not we tremble to heare him speake to vs himselfe ? At the voice of Christ the mountaines melted , and the rockes claue asunder , and shall not our stonie and rockie hearts tremble to heare him speake to vs out of his word ? His eyes were like a flame of fire . We must not take these words literally , but as in the former Chapter : for Christ is set out as he appeared in vision to Iohn . By his fierie eye is meant , first , that in him is infinite wisedome , he seeth all things , he knoweth by his fierie and piercing eye , all things , present , past , and to come . Secondly , it signifieth his vigilancie and watchfulnesse ouer his Church , and euery particular member of the same , for these two ends : first , to preserue and protect his own children , secondly to take reuenge and punishment on his enemies . Thirdly , by his fierie eye , is signified his anger against sinnes and sinners . Christ is said to haue fierie eyes , to teach vs , that he can discerne secret and hidden sinnes : for in this Chapter we find , that certaine men in this Church were giuen to fornication and idolatrie , close and hidden sinnes . Now here he is said to haue fierie eyes , to shew them , he seeth these secret sinnes ; he knoweth their hearts , much more their sinfull workes , and will punish them . Then by this we haue a good remedie against all secret sins . The nature of man is , for shame , and feare of punishment , to abstaine from outward crimes : but being out of the companie of men , he will breake the commandement of the first and second Table , without any care or conscience ; and this euery mans conscience can best testifie : that though he can abstaine from outward sinnes for shame and punishment , yet he will cōmit secret sinnes . But these men should remember , that though they be out of the presence of men , yet they stand in the presence of Christ , he seeth them , his fierie eye pierceth to their inward thoughts and affections : and though they may bleare the eyes of men , yet they cannot bleare this fierie eye of Christ. If euery man would remember this , the fornicator , blasphemer , or any sinner , it would be a good meanes to bridle and stay thē from committing sinnes , both open and hidden . And his feet like fine brasse . He is said to haue brazen feet , to shew his strength and power , by which he ouercame and bruised the head of the serpent on the crosse , and fully vanquished hell , death and sinne by his death , and also doth subdue sinne and Satan , and put them vnder not onely his brazen foot , but vnder the feet of his seruants and members . The end why he is said to haue feet of brasse here in this Epistle , is to terrifie certaine wicked persons in this Church , as fornicators , and idolaters , nay the whole Church of Thyatira , which by these wicked men , were in daunger to be drawne that way . This then may be a remedie for all loose liuers : namely , to consider of Christs brazen feet , to thinke that Christ our Sauiour is in the midst of the Church , walketh there , and that he hath a foote of brasse to trample and tread all his enemies to powder , and to destroy them . The want of this , is the cause why men lie in sinne , and heape sinne vpon sinne without care , or conscience , or any feare . The second part of the Epistle is the Proposition , wherein is propounded the substance and matter of the Epistle . It hath two parts : first , a praise : secondly , a dispraise or rebuke . The commendation , in the 19. verse : the dispraise , in the 20. verse . First , she is commended generally , I know thy workes : secondly , particularly , for many duties and vertues . I know thy workes : that is , I see and allow thy workes and wayes . The end why he alleadgeth and repeateth these words , is to stirre vp the hearts of his seruants , to consider of his presence For Christ before hath fierie eyes , and here he saith , I know thy workes , to make this consideration , to sinke more deepely , and imprint it more throughly . In the second part he commendeth her for many duties and vertues : first , loue : secondly , seruice : thirdly , patience : fourthly , faith and increase of godlinesse . First , she is commended for loue : that is , loue to man , not to God , for , for that she is cōmended after in the duties to God. But by loue and seruice is meant duties to man , performed by man to man. To know this loue better , note three points : first , what it is : secondly , the property of true loue to man : thirdly , how it must be practised toward men . Loue to man is a gift of Gods spirit , whereby a man is well affected to his neighbour for Gods sake . First , loue is the gift of the Spirit , Gal. 5. 25. Secondly , it is a gift whereby a man is well affected to his neighbour , that is , to reioyce at his good , to defend , to seeke and wish his good ; yea , to be grieued with his hurt and miserie , and withall to haue bowels of compassion to helpe him in his hurt and miserie . Thirdly , it must be to our neighbour , not by dwelling or habitation , but to them which be our brethren in nature , haue the same flesh with vs , & beare the same image of God. Then all men , as they be men , are our neighbours , though they dwell at the worlds end , whether beleeuer or infidell , friend or foe , to these we must be wel affected . Fourthly , it must be for Gods sake : for God must first absolutely and principally be loued , and man for him : so that our loue to man is a fruit of our loue to God , springing and descending from it . As for the propertie of our loue to man , it must be feruent , and that in two things : first , if need require , euery man is bound in the compasse of his calling , to lay downe his life for his brother , and for his neighbour , 1. Ioh. 3. 16. Secondly , it must be feruent towards our enemies : in the world there is much hatred , malice and iniuries . Now we must loue those persons from whō these come , and loue must be feruent , that these like water do not quench it . And for the practise of our loue to man , the rule is , that we loue him as our selues : as we loue and wish well to our selues heartily , so must we loue and wish well to him . This is the law of nature , to do to another as we would haue him to do to vs : yea this is the law of God ; do to all men as you would haue them do to you . Is a man to sell ? the diuell offereth him gaine , if he wil lie . Now consider by thine owne law , wouldest thou haue another to deceiue thee by lying ? no surely : then deceiue not thy neighor by false weights , wares , or otherwise . By these three things we see for what this Church was commended . This loue were to be wished in vs , but alas it waxeth cold , euery man is a louer of himselfe , seeketh his owne good , no man his brothers : euery man spends his labor , wit , and his calling to help himself , no man to do good to others , to help the common good , or the good of the Church , but to the hurt or hindering of others : for men think they may make the best of their owne , sell as deare as they can : but we should employ all our callings , if we had true loue , not onely to our owne good , but the good of others , euen the common good of the towne , country , or church . When men come to the Church , to heare the word , to pray , to receiue the sacrament , then they seeme to shew great loue of God , but look into their callings , there is no loue of their brethren : which sheweth they haue no true but an outward loue of God , seeing they loue not their neighbour , liue by iniustice , seeking to fley him , and draw out his very bloud by cruell dealing , by griping , pilling , and polling : now there cannot be true loue of God , where this loue of our neighbour is wanting . 1. Iohn 3. 21. The second vertue for which this church is cōmended , is seruice . In this place it is a vertue and work of loue , whereby a Christian man becomes a seruant to euery man for his good . This is commended and described , Heb. 6. 10. Paul Gal. 6. commaunds vs to do seruice one to another by loue . 1. Cor. 13. loue seekes not her owne , but the good of others . So Christ ( Iohn 13. ) commaunds his to be seruants one to another , in those good things which God giueth vs. As we must do them good in all we can , so one speciall dutie here mentioned , is to be ready to releeue ( according our abilitie ) the want of the Church , for we must haue first loue and charitie , then seruice as a braunch springing from loue . Heb. 6. 10. which is when we are ready to bestow our goods or gifts , which God giueth vs , to the good of the Church , especially the godly in the Church . This were to be wished in England , but it is not , seeing the richest sort bestow their goods in hawks , hounds , beares , buls , dogs , and other their pleasure and pastime : but when any comes to be bestowed on the poore , then they be strait handed , all comes as hardly frō thē as a rib out of their side . We see men can be content yearely to bestow much money in playes , pastimes , and other delights , and that with zeale and earnestnes : but come to the poore , our owne flesh , to our brother , who beares the same image of God as we do , here we sticke , and from winter to winter suffer them to starue for want of that which our dogs haue . To moue men to help the poore : first see how men in the old testament were charged with offerings , first fruites , sacrifices , and many other ceremonies : now these be ended ; but instead of that altar , the poore they be the altar , whereon we must offer our burnt offerings & our sacrifices . Secondly , Esay 58. 10. he which imparts his heart to the poore , that is , seeing him in want , hath his heart touched with the bowels of compassion , and testifies his loue in releeuing his want : this man hath a happie promise , his name shall not be put out , but shine for euer : and this is true religion , to visit the fatherlesse and widow , to comfort and releeue them , Iam. 1. Prou. 25. He which giueth to the poore , lendeth to the Lord. Now the Lord he comes in his person to borow , he makes the pore his stewards to gather it in : wilt thou say him nay , to lend him of his owne ? thou wilt not . Wouldest thou haue him stay , or send his steward away emptie . Again , Christ comes in their person , he askes an almes , he saith in their person , I am hungry , naked , fatherles and motherles , and in them he stands crauing at our doores . Now if we would escape that horrible sentence of condemnation , Away from me , &c. let vs not say him nay , or deny him . But if we wil be liberall in any thing , and bestow largely on any thing , bestow it on the poore , our owne flesh , and so we lend to God who is the best paymaster , and we giue to Christ , who will not let it be vnrewarded . Now followeth the third particular vertue , for which Christ commends the Church of Thyatira , which is faith , that is , fidelitie , whereby we are faithfull to God , in keeping our promise made to him in baptisme : wherein we promise to renounce our selues , to beleeue in God , three persons , one true God , to obey him all our life time : this is commaunded , 1. Tim. 5. 12. Now it would be wished , that our Church might be commended for this fidelitie , but it cannot : for though it be a common thing among vs to sweare by our faith , yet there is litle faith in our hearts , yea litle care to keepe this fidelitie promised in baptisme : for some of vs lie in ignorance , neuer knowing what promise we haue made to God ; and such are many among vs , young , olde , high , low , rich , & poore . Others they haue no care of goodnes , of heauen or heauenly things , but of eating , drinking , sporting , in which they spend their days , neuer thinking of Christ , or of their promise to him . A third sort , are those which we account honest and wise men ; but they come short indeed : for these set their hearts on riches and the things of this world , spend their strength and wit in the getting of them , and haue their hearts glued to them . They like Molds are euer in the earth . We call them ( I say ) honest men , but indeed they deny God , forsake their first faith and fidelitie to God in baptisme , and in stead of the true God , erect an idoll , euen their riches : and of these we haue great heapes . Then it stands vs in hand , often to remember our promise in baptisme , to renounce our selues , & the things of this world , to beleeue in Christ , to performe obedience to him in al our life : for if we go on , and stil deny our first faith , nothing belongs to vs but condemnation . The fourth vertue , is patience , whereof we haue heard in this , and the former chapter . Here marke how patienc is ioyned with loue to men , faith to God , and seruice to men and God. The reason is , because no good action can be done of any man without patience : loue and faith without it are nothing : for if a man do his dutie to man , he shall be sure to be hated : now without patience he ceaseth to do his dutie . So if a man beleeue in God , and professe the same , the world contemnes him : now without patience he cānot perseuere constantly . Patience is the effect of faith , Rom. 15. faith brings forth hope : and Mat. 13. the good ground brings forth fruit , but in patience . All that a man doth , if it be done acceptable to God , it must be ioyned with patience . Then we must in all our gifts and graces ioyne patience with our hope , faith , loue , knowledge , &c. 2. Pet. 1. 6. No grace can shew it selfe without this , a man cannot endure the crosse without it . And thy workes , Christ before had said the same : here he repeateth it againe , which is not idle : for no word in scripture is idle : but by this Christ shewes his exceeding approbation of the workes of this Church of Thyatira , that they were such as he liked of , not in a meane , but in exceeding great measure : the cause why he liked them so , followeth afterward . Now seeing Christ repeates these words after foure worthy vertues , he doth it to shew vs what things are required to a good worke , namely faith , loue , seruice , patience , and fidelity : for to do a worke to God , we must ioyne these foure vertues : and therfore Christ addeth these words both before and after these vertues . First , faith is required , because in doing any actiō , euery mā must shew his fidelitie to God , which we do , when before we do any worke , we search the word of God , whether it be commanded or forbidden there : for no worke we do can please God , vnlesse we be perswaded out of the word that it is lawfull : nay , being not of faith , it is sin , Rom. 14. Secondly , our works must not proceed from faith alone , but from faith and loue ioyntly together , for faith worketh by loue : and though a man do neuer so good things , if not in loue , it is nothing . 1. Cor. 13. Thirdly , a speciall seruice is required to God and man : for all our workes must be done in seruice to man : for the end of our callings be to do seruice to man , and withal in doing seruice to man , to please and serue God. Paul commaunds seruants to please their masters in the Lord , as seruing him : so of all men it is vnderstood , that they in doing the workes of their calling , must do them in seruice to men , and withall to serue God. Col. 3. 21. This ouerthroweth the Papists fasting , praying , pilgrimage , hard attire , and whipping themselues , to pray to Saints , and offer to them : for these come not from faith and loue , neither are they done in seruice to men , to do them good in soule or body : for these neither benefit themselues nor other . Last of all , patience is requisite that a man may haue constancy and perseuerance , for no man can do a good worke as he ought , but many will mocke and iest at him ; he shall haue many crosses by wicked men , euen by Gods prouidence : now that he might be constant , patience is necessarie , that so ( as the good ground ) he may bring foorth fruit , but in patience . To apply this , euery man in doing any thing in his particular calling , must labour to shew these foure vertues : his faith to God , loue to man , his seruice to God and man , and haue patience to vndergo all troubles which come by doing his dutie . For if a man do the worke of his particular calling , be it neuer so base , yet it is as good a worke to God in it kind , as to preach the word , and to giue almes . The fifth vertue is , that her workes were mo at last then at first . The Church of Ephesus was discommended for her decay in loue : but here Christ commendeth this Church for increase in godlinesse and vertue . It were to be wished , that our Church might be commended for this vertue ; but alas it cannot : for the bodie of our people are in number increased , but litle in practise and obedience . Heb. 5. They indeed in regard of the time might be teachers , hauing so long heard the word : but yet they need to be taught euen the principles of religion : for though they heare daily , yet is there no knowledge , no increase of zeale or of repentance , no going on in grace : 2. Tim. 3. they are euer learning , yet neuer come to knowledge . This is a common fault in all estates , men heare much , learne litle , and practise lesse : nay we haue a worse fault , for many among vs hauing heard good things , go backward , loose them , become worse , or else stand at a stay . And this is our shame , that many places which heare the wordlesse , go before vs in knowledge , faith , obedience and repentance . Then if we would auoide Gods wrath and discommendation , let vs now increase . It is not enough for old men to say they cannot : though their memorie faile , yet they must labour to haue good and zealous affections . Young men must employ their strength , and wit , and memorie in this , to increase in grace , & not to quench any grace , but to stirre thē vp : for to him which hath is giuen , but frō him which hath not is taken away that he had . Then all must labor to go on in grace , that the teacher may haue comfort , and the hearers be freed from shame and discommendation . Notwithstanding I haue something against thee . Here Christ after his high commendation , rebuketh the Church of Thyatira : first , the whole Church : secondly , a certaine woman in the Church . The rebuke concerning the whole Church is in the twentieth verse : in which is first , the reproofe it selfe : secondly , the reason of it . Neuerthelesse . That is , though I haue hitherto commended thee , yet thou hast something which I like not , but greatly dislike . Of this I haue spoken before . Secondly , the reason of the reproofe . Because thou sufferest the woman Iesabell to teach : that is , because they suffered a certain woman , namely Iesabel , in the assemblies to teach and seduce the people . First , obserue in these words , the great power and authority which this Church had giuen her of God : for besides the power of preaching the word , and administration of the Sacraments , she had power to appoint who should preach , who shold not : and further authoritie to restraine wicked men and women by her seuere gouernment . The like power was in the Church of Ephesus ; & so of al Churches , in preaching of the word , & administration of the Sacraments , to appoint who shold preach , and who not , and also to restraine wicked men , that they commit not what wickednesse they will in the congregation . And this authoritie hath the Lord giuen to all Churches : nay , without this , no Church can continue or stand . And it is not sufficient to haue rule in the congregation , but seuere gouernment , wherby wicked men may be kept in order : and because this Church vsed not this power , therefore she is discommended . Now in euery Church where the word is preached , and Sacraments administred , there they haue the same power : yet we see how sin abounds , fornication , adulterie , blasphemie , vsurie , drunkennesse , and all for want of this gouernment , which should represse such sinnes . This Church sinned , first , in suffering a woman to teach : secondly , to seduce the people of God. This word teach , signifieth to teach publikely in the assemblies . Then they sinned in suffering a woman , Iesabel , to teach publikely in the open assemblies of men . For 1. Tim. 3. 8. I permit not a woman to teach : 1. Cor. 14. 34. they must keepe silence . But it may obiected , first , that Deborah and Huldah were Prophetesses . Ans. They were extraordinarie : and we may not make an ordinarie rule vpon extraordinarie actions . Secondly , 1. Cor. 11. If a woman pray or prophecie . Ans. First , there were such in the infancie of the Church , and were extraordinarie . Secondly , they did sinne , and as a fault it is rebuked in the fourteenth Chapter , where he commaundeth women to be silent . Thirdly , women are said to pray , because they giue assent to the Minister praying , saying Amen , and to prophecie by singing Psalmes , and reading Scripture : for so much the word ( Prophecie ) signifieth being taken largely . So ( 1. Chron. 25. ) Asaph is said to prophecie , when he sung with instruments of musicke in the congregation . Seeing Christ rebuketh them for suffering a woman to teach in the congregation : we see it is not warrantable , that she should administer the Sacrament of Baptisme , no not in the time of necessitie : for the word and Sacraments go together . Now Christ will not haue a woman to preach the word , therefore not to administer the Sacraments . And though women be forbidden to teach in the congregation , yet they must teach at home . Salomon he learned many lessons of his mother , who taught him at home . Prou. 31. So ( 2. Tim. 1. 5. ) Timothy was taught by his grandmother Lois , and Eunice his mother in the Scriptures . But hence some gather , ( without ground ) that as a womā may not teach , so not gouern . But this cannot be proued out of the word , and it hath no force . For though a woman may not teach , and stand in Christs stead in the congregation , yet she may gouerne and stand in his stead in the Common wealth , be a Queene , Dutchesse , Countesse , &c. For there is special reason why she may not stand in Christs stead in the Church , seeing men onely so stand in his stead : for Christ tooke on him the person of a man , not of a woman : but that letteth not , but she may stand in his stead in the Commonwealth , if she come to it by succession , seeing it is her patrimonie and inheritance . And we haue great cause to blesse almightie God for the gouernment of a woman , more then any which euer yet ruled ouer vs. But it is said , the man is the womans head , therefore he must beare rule , not she : Ans. He is the head , that is , more excellent , as he is man , but not in regard of any gifts : for a woman may passe a man in grace , and gifts of God , and other respects , and so may haue rule ouer the man , though he be more excellent as he is man , she inferiour as she is woman . The second fault reproued in the Church of Thyatira is , the suffering of a woman to teach and seduce . Then as to suffer a woman to teach openly in the Church is a fault , so to suffer her to seduce is a fault likewise . Seeing Christ reproueth them for suffering her : we see it is not left to mans will to teach and hold what he will , but men must be restrained , that they teach and hold nothing which standeth not with the word of God : they must reproue patrons and defenders of sects , and schismes , and new doctrines : for which , our Church is to be commended , which hath lawes for Papists , Protestants , and Recusants , which is both lawfull and commended by Christ. To aggrauate these two faults , he describeth her by her properties : first , that she is called Iesabel : that is , one like Iesabel : secondly , by her action , she called her selfe a Prophetesse . First , the woman Iesabel . But why doth Christ call her so ? First , because this woman was like Iesabel , and did in her person reuiue the wicked manners and opinions of Iesabel : for as Iesabel was an idolater , brought in idolatrie , & the worship of Baal among the Israelites : so this woman in the Church of Thyatyra . Secondly , as she was giuen to fornication , so this woman was a maintainer and teacher of the same . Thirdly , as Iesabel was a woman of authoritie , and by her authoritie did countenance and defend her sinnes , false religion and the worship of Baal : so this woman was also of great authoritie , and by the same , taught and maintained her diuellish opinions . In this reason see the practise of the diuell , who laboureth in ages following , to renew and reuiue the vices and sinnes which were before , & their errors . For as he had Iesabel in Ahabs time , who was a patron of fornication and idolatrie : so in the Apostles time he had this woman , who renewed these opinions , another Iesabel like her . The end is to further his kingdom : for the diuell seeth that these meanes most dishonour God , hurt his kingdome , and most of all build his kingdom : and so he dealeth in al ages , to reuiue the opinions , errors & scismes of old . So they which follow Machiauel , imitate the doings of Achitophel . So the Papists reuiue the errors of the Scribes and Pharises : they which separate themselues frō our Church , the opiniō of the Donatists : the Family of loue , the error of the Valētinians . The second reason is , because by this name he might draw thē to dislike of her , and not to follow her , but that she might be in as great disgrace as Iesabel was in the old Testament . And this Christ doth to teach vs in reading the bookes of the old and new Testament , if we reade of any wiked men , that we should dislike their vices and errors , take heed of them and auoid them : nay , if we see them in vs , we must dislike our selues for them : and contrarily , if we reade of a vetruous man or woman , we must imitate their vertues , like and loue them , and our selues for them , if we haue the same . The second argument whereby he describes her , is her action , Which calleth her selfe a Prophetesse : that is , she doth chalenge to her selfe to be such a one as taught the word by the instinct and help of Gods spirit , and that all she taught was the word of Gods spirit . She taught fornication was no sinne , and that one might go into the Idoll temple and eate of their offerings , and yet she pretends all to be done and taught by Gods spirit , making him the teacher and author of her errors . Seeing wicked men and women father their errors on Gods spirit , we must labour to get the spirit of discerning , to know whether the spirit be of God or not : and we must not be of no religion , because many teach false doctrine , but rather labour to haue the spirit of discerning , to try the spirits which we heare . Againe , when we are accused or slandered , we must be content : for we see this woman taught false doctrine , and yet fathered it on Gods spirit , which indeed was not of him but of the diuell , and so made him the author of errors . Now if the Lord be thus dealt withall , made the author of lies by wicked men : shall not we be content , if we be slaundered , who by our sinnes deserued the same ? As she chalenged her selfe to be a Prophetesse , so she proued her selfe to be one , namely , by her owne testimony , and her owne word , she said she was one . Here Christ sheweth the note of a false Prophet , namely , a mans owne word and testimony ; but a true Prophet hath many tokens and arguments , to proue him to be so . As in the Primitiue Church they spake sundry tongues without study , often wrought miracles , as seales of a true Prophet . Secondly , they held vnitie of doctrine , in integritie of life and conuersation , to confirme their callings . Thirdly , they had excellent gifts giuen them of God , as zeale , courage , and constancy to maintaine their callings , which were extraordinary : but this woman had nothing , but her owne word and bare testimony . In the second place ( the more to disgrace her and the church of Thyatira ) her teaching was described by the end , which was to deceiue men . Here is another marke of a false Prophet , to teach to seduce and draw men to some sinne or wickednesse . The end of true teaching is godlynes ; but of false , it is to draw men to sinne in life and conuersation . After he describeth her seducing by two arguments : first , the persons , my seruants : secondly , the meanes , to make them commit fornication , and to eate of things offered to idols . For the persons , my seruants : this increaseth her fault , seeing they were excellent mē , the seruants of Christ. Hence arise two questions : first , why some men be rather the seruants of Christ then other some : secondly , whether the seruants of Christ can be seduced . For the first , some say , God would haue euery man in the world his seruant , & doth what he can to make them so ; he calleth them , redeemeth them , giueth them grace to be his children , reconcileth thē to himself , so that they may if they will be saued : now some will not for all this receiue Gods grace , but contemne his mercy though he call them , redeeme them , and giue them grace . But this is against common sense , to make Gods will in subiection & mans will to rule , to disgrace God and set man aloft , to make Gods will to be ordered by mans will. But the reason why some are the seruants of God , not al , is Gods good pleasure in electing some , and reiecting others , for he electeth not all to grace and glory , but some onely , and these be his seruants , by reason of his owne good will and pleasure . Act. 13. 48. As many as were ordained to life , that is , elected and redeemed of Gods free will and pleasure , they beleeued . The second question is , whether a seruant of God can be seduced ? Answ. Seruants be of two sorts : some are only in appearance , some in deed and truth . Those be onely in appearance which receiue the word and outward seales , but not the inward fruite : and these be in our Churches the greatest part : these may fall away finally and wholly , as did the Galathians and many other . But those which be in truth the seruants of Christ , though they may fall in part , yet they cannot fall wholy or finally , Mat. 16. the gates of hel shal striue , & shew their strength against that rocke of faith , but shall not preuaile . So we pray , Leade vs not into temptation , that is , let vs neuer be wholly vnder the power of Satan . Now what we pray for , that we haue a promise in the worde for it : and true faith and a constant purpose to liue in any on sinne cannot stand together ; for faith purifieth the heart , and preserueth it in life and death : ergo a true beleeuer cannot fall wholly or finally . To come to the meanes of discerning them , it is by committing fornicatiō , and eating things offered to idols . She made the seruants of God to sinne by these two sinnes and meanes ; which shewes she was a maintainer of the sect of the Nicolaitanes , of whom I spake before . And I gaue her space to repent . Christ reproued the Church of Thyatira before for suffering her : here he reproueth her for her obstinacy and hardnes of heart , that she would not repent of her sinnes . Time to repent : That is , though her sinnes deserued present death , yet God suffered her to liue in the world a space of time , to see if she would repent . Now in her example he teacheth vs how to vse time whilest we liue in the world , namely , seeing it is giuen vs of God to repent in , and so to come to saluation , we must vse it so , & repēt while we haue time . For that cause he lets some liue twenty or forty yeares : for there is no repentance before we come into this world , or after we go out , therefore while we liue in it we must repent : then we must thinke of it earnestly , that we vse it to repent in , that so we may be reconciled to God receiued to mercy , and haue the kingdome of heauen . Then damnable is the practise of our daies , when men liue in eating , drinking , sporting , carding , & dicing , in spending their strength and wit in getting riches , neuer thinking of the true end why they liue , which is to repent , and come to saluatiō , but spend their time he giues them to repent other wayes . The Lord might cut them off as soone as they be borne , yet he suffereth them to liue to see if they will repent : then if they runne on in sin , they increase their damnation , and do as a man should euery day cary a faggot for ten yeares to one heape , and be burned himselfe with them at the end . I gaue her : Namely , Christ gaue her time to repent , no creature , no man or Angel can dispose of the time of repentance , but only Christ Iesus , it is in his power alone when one must repent or not . Then seeing it is not in our power , it is best for vs to repent without delay , while it is called to day . The yong man takes his swinge , because he is yong , as though he could repēt in old age , or when he list : but he robs Christ of his honor , for he alone can dispose of the time of repentance . Then take the present , who knoweth when the Lord will cut him off , and then his estate is miserable . We thinke a man may repent at the last gaspe : but it is not good for a man to deferre , seeing he may die quietly by reason of the sicknesse , yet may die out of Gods fauour . But to whom gaue Christ this time ? To her : that is , Iesabel , a wicked woman . Here we see the endles mercy of God in Christ Iesus , he offereth mercy to Iesabel , a leud wicked fornicator , & idolater , a blasphemous wretch , fathering her sinnes on the spirit of God , yet she hath mercy offered . So the Lord dealeth not in iustice , to cut men off , but giueth grieuous sinners time to repent . So did he to Manaesses , a wisard and idolater , who humbling himselfe was receiued to mercy . Salomon an idolater , yet repenting , was receiued to mercy , for he was a pen-man of the Scripture , ergo an holy man. 2. Pet. 1. 20. Isay 1. The Iewes a sinfull people , as ill as they which were in hel . The Sodomites and Gomorrheans , they had mercy offered if they would repent , and though their sins were as red as crimson , yet God would wash them as white as snow . We may not hence take occasion to sinne : but they which be grieuous sinners must not despaire , if they can repent they shall haue mercy . Of her fornication . She had sundry sinnes , especially idolatry , which cannot want company , for no sinne goeth alone . Christ calleth her to repent for that one sinne of fornication , because that was the most principall sin , the head sinne of that woman : teaching vs , that when we repent , we must begin with our greatest sins , which most clog our conscience , and by which we offend most . Againe , he which can repent truly of one great sin , he repents of all : if he hate the greater , he will hate the lesser . Then we in repentance must begin at the greater sin , and repent in particular for it : for confused repentance is not true ; as to say , I am a sinner , &c. but repentance in particular for particular sinnes , beginning at the head sinne which most troubleth vs , that is true repentance . Seeing Christ saith , he gaue her time to repent : hence the Papists gather , free will , namely to do good , and to repent , for else this admonition were in vaine . But it followes not , for God gaue her time to repent , and commaundement to repent , for other ends : first , that then he may with the time giue grace also to repent , that so she and we may see what we should do , and withall see our owne want , that we are not able to do as we are commaunded , and so to make vs inexcusable . And she repented not . Here Iesabels sinne is set downe , namely impenitency , and going on in her sins of fornication and idolatry : concerning which sins , note two things , first , where impenitency is forbidden : secondly , how great a sin it is . First , where it is forbidden . Ans. There are two parts of the word , the law and the Gospell , and these two be seuered and distinct , neither can be mingled one with the other . Now the law cōmands things , which we in that nature of man in which Adam was , could haue fulfilled : but the Gospell commaunds things aboue nature . The law cannot command repentance , seeing it reuealeth not repentance : but the Gospell commaunds it , and so by an Euangelicall commaundement this sin is forbidden . As for the second part , how great this sinne is , know we , that when men liue and go on in their sins , it is a great sin , seeing by it men heape vp sinne and wrath to themselues . Some say it is a sin against the holy Ghost ; but it is vntrue : for that is a blasphemy , so is not impenitency : that is in this life , but impenitency properly is at death . Hence the Papists gather againe , that a man hath free will : seeing he gaue her time to repent , but she would not . Ans. She had free will to sinne , as all men haue , and so to be impenitent : but it followes not that she had free wil to do good , & to repent without Gods speciall grace . That which Christ said of Iesabel , may be said of our Church , and most men among vs : he giueth vs long time to repent , ten , twenty , or thirty yeares ; not one of a hundred repents , we care not to heare the word , and receiue the sacraments : we will not turne to God truly , but lie in sin , in ignorance , in contempt of the word , in prophanation of the Sabbath , couetousnesse , adultery , idlenesse , drinking , and eating ; so that our liues tell plainly , not one of a thousand turnes to God truly . Now Christ hauing reproued the Church and Iesabel , from the 22. to the 28. verse , he giueth speciall counsell to them both . The end of his counsell is , to direct them how to auoide the iudgement of God , both in this and the life to come . The counsell of Christ hath two parts : the first concerneth the woman Iesabel and her company : the second , the Church of Thyatira . The counsell concerning her , is in the 22. and 23. verses : the summe of it is to repent : thou Iesabel and thy company and disciples repent of your sins . This is not expressed , but in stead therof is the reason , vers . 22. 23. The reason is this , If thou wilt not repent , I will punish thee with sundry iudgements : but thou wouldst not be punished with sundry iudgements , therefore repent . Behold I will. This is the reason , in which note two parts : first , a threatning : secondly , an exception , except they repent of their workes . Before the threatning Christ sets this note of attention . This should teach her & vs to cōsider seriously of iudgements against sin and sinners in the written word of God. Iosias when the law was read , his heart melted , which was at the threatnings of the law . 2. King. 24. So when Peter preached , the Iewes were pricked in heart , because he told them of the fearefull iudgement due to them for killing the Lord of life . Act. 2. 37. So should we with Iosias be humbled at the serious consideration of Gods threatnings against sin , and be moued to repent . And the cause why sin is so rife , is , because men thinke not earnestly , or else regard not Gods iudgements against sin and sinners . The threatning hath three parts , according to three estates . The first concerning Iesabel : I will cast her into a bed . We may gather the meaning of these words by those ( 2. Sam. 13. 5. ) of Ionadab to Amnon , Ly down on thy bed , and faine thy self sick . So here I I will cast her into a bed , that is , strike her with some great sicknes : the place , namely the bed , put for the sicknes which is in the man lying on the bed . Iesabel tooke pleasure in the bed by fornication , who abusing the bed , the Lord to punish her in the bed accordingly , gaue her sicknes in the same bed which she abused . Here is Gods dealing with sinners , he punisheth them in those things they haue abused . Iesabel abused the bed to fornicatiō ; the Lord punished her in the bed , with some great disease and sicknes . Diues abused his tongue and tast in Gods creatures , & he is punished in them . Luke 16. he asked a drop of water to coole his tongue . Gamesters take pleasure in abusing time , and spend it in carding and dicing , their punishment it brings many iudgements on them , they come to ruine and misery . Ahab to get the vineyard , sheds bloud , the Lord sheds his , Iesabels , and his childrens : and they which liue by the bloud of the poore , & draw it out of them , are punished with the like , for bloud will haue bloud , and the Lord will punish men in those sins wherein they tooke most pleasure . Then this should admonish vs to take heed we abuse no creature of God , for the Lord he will turne the same to our punishment . I will cast her : That is , strike her with some grieuous sicknes . Here we see the author of sicknes , it is not by chance , but comes from the hand of God : if men could learne this , they would make better vse of sicknesse : if men could say , the Lord hath cast me on my bed , visited my body with sicknes , he hath done it for some of my sins , to humble me , and make me repent ; then they would find in their recouery a blessing , and liue a new life . Esay 38. Hezekiah when he lay on his death bed , knew it came from the Lord , & therfore , hearing Esay say he must die , he turned him to the wall and wept , as for other things , so especially for his sins , and craued pardon for them . So Iacob lying on his bed , leaned on his staffe , sate vp and prayed for pardon of his sins , and to testifie his faith and hope to God. So should we in our sicknesse shew our faith and hope , and pray for pardon of sinnes committed against him . The second part of the threatning , which concernes her disciples and followers , which receiued her doctrine , and committed fornication with her : and their punishment is to be cast into great affliction . We see it is a great sin to commit fornication , and not a trick or slip of youth , as we call it , seeing Christ assignes a great punishment to it . Againe , we see some causes why townes , cities , and countries be afflicted with much famine , sword and pestilence : namely , because there be fornicators and maintainers of errors and superstition : for God sends these iudgements , as for other sins , so for fornication . Sodom was destroyed for this sin . And euen in our time , we haue plagues , famin , sword , many sicknesses , and that for this sin among the rest . 1. Cor. 11. many were dead for this sin , lest they shold come defiled to the Lords table . Now followes the exception : Except they repent . Here we see , all Gods iudgements and threatnings be with exception in the matter of saluation . And seeing Christ ads this exception , vnlesse they repent : we see men of yeares condemned in the Church , not so much for sin , as liuing in sin without repentance . Indeed the least sin makes a man subiect to condemnation , but lying in sin , that brings actual condemnation & the wrath of God vpon vs , so that if man commit sinne and lie in it , he casts his soule away . To commit sinne , is not that which killeth vs , but to lye in sinne : for if a man sinne , and after repent , he shall haue mercie at Gods hands . Secondly , it is propounded in the midst of the threates : for they go before this exception , and come after . Where we see , God mingleth his mercie with iudgement , he sheweth not all iudgement , nor all mercie , but tempereth them together . Now , in that the Lord will bring iudgement on them vnlesse they repent : we see that repentance preuenteth temporall iudgement . We haue had long peace , and haue abused it to commit sinne , now we must looke for Gods iudgements : and we see the Spaniard as a weapon of God , now the Lord may iustly bring him on vs. The best way to preuent this and al Gods iudgements , is , for high and low , and all estates to repent , and so the Lord will turne him away . Of thy workes : namely , fornication & idolatrie . So we , if we wil repent , we must cease from our particular sins , as the drunkard from his drunkennesse , and to liue soberly , &c. For to say , I am sorie , and in generall to repent , as many men do , is but to make shew of repentance : but men must leaue each sinne , and do the contrarie vertue . In the three and twentieth verse , is the third part of this threatening , I will kill her child with death : that is , such as be of her familie , and her children in fornication , not them which follow her doctrine , but properly , for they are reproued before . I will kill . It had bene sufficient , to say so : but he addeth , I will kill with death : for the certaintie , largenesse , and fulnesse of it , not sparing them . But the mother sinned , shall the child be punished for her sake ? Ans. In temporall and bodily punishments it may be so , not in eternall punishments . Among men , if the father be a traitor , the Son is punished , and beareth the shame : then shall it not be equitie with God to punish the sonne for the fathers sinne in bodily punishment ? And though there were no reason to vs , yet we should thinke it good with God. But there is reason sufficient , why the Lord should destroy cities , and commonwealths , and families , which be linked together by the bond of societie , and be members of the same familie . Now if one member sinne , the other may be punished : as in the bodie , if the stomacke be sicke , the head feeleth it : so when the father sinneth , the sonne may be punished : when the husband , the wife : when the Maister , the seruant : when the subiect , the magistrate : because of the mutuall relation , and nigh bond of societie betweene members of the same familie , citie , or kingdome . Is this so ? then parents had need to take heed how they sinne : for they sinning , may bring iudgments and death on their familie or their children . Then are they cruell parents , which liue in sinne , not caring for their children , but by their sinnes bring Gods iudgements on them , and on their families . Let then euery man in the societie where he liueth , be carefull he sinne not : for then he may bring Gods iudgement on the place , especially , if he be a speciall member : as Ahab on himselfe and his children , and Dauid on the whole people . Then all such as will not looke to themselues , but liue in sinne , should be banished out of all societies , vnlesse they will repent and be new men : seeing they do what they can to bring Gods iudgements on that place where they liue . Vers. 24. That all Churches may know , that I am he , which searcheth the heart and reines . Christ hauing propounded his threatning , here he goeth about to make it take place in them : in Iesabell and her company , by remouing of two carnall conceipts , whereby they might thinke to illude and auoid Christs threatnings . For first , they might haue said , Our practises and sinnes be secret , not knowne to men : therefore though God threaten , we shall escape the iudgements of God : but we are without the reach of them , they cannot take hold of vs. But Christ in the first words cutteth off this first conception : Thogh you may perswade your selues you shall escape iudgement , seeing your sinnes be secret , yet I search the heart , and I will discouer them to all Churches : they shall know that I search the heart , that is , I see and know the most hidden and secret thoughts and affections of the heart . That all Churches . Christ will discouer their sins , not to all the world , but to all Churches : and this he speaketh , to the end to terrifie Iesabel and her companie . For as it is a great honour to be approued and esteemed of all Churches , so it is a great disgrace and dishonor to be euill thought of by the Churches of God. Mat. 18. That which is bound in earth by the church of God , is bound in heauen by God himselfe : so by proportion those which be euill thought of in Gods church , and in disgrace of it , they be in disgrace with God in heauen . Seeing Christ speaketh this to terrifie Iesabel and her companie , we must labour in all things to be approued and esteemed of the Church : though we must approue our selues , as much as we can , to all , yet especially to the Church of God , and auoide all things which may bring any disgrace or dishonour to the Church : for as it is a great honor to be well esteemed of the Church , so it is a great dishonor to be il esteemed . Ro. 16. 1. Cor. 1. the last verse , Paule saith : All the Churches salute you : , not that all Churches send commendations by word of mouth : but , to confirme and comfort them , he saith , all true Churches planted by him , did approue of them : Act. 16. Paul approued of Timothy , and receiued him to him , because he was commended and had the approbation of the Churches and brethren at Lyconium and Lystra .. So must we haue the approbation of Gods Church , which is the approbation of God himselfe . But what would Christ haue all Churches to know ? namely , that I search the heart , &c. In which words , by heart and reines , is meant the same thing : namely , by reines , is meant the thoughts and affections of men , and by heart is meant so much , as it is plaine in the old & new Testament . But how can these signifie thoughts and affections , seeing thoughts be in the braine , affections in the heart , neither of them in the reines ? Ans. By resemblance : for as the reines be in the most secret and inward parts of the bodie : so thoughts be in the most hidden part of man ; namely , his soule . So thoughts are said to be in the heart , because they haue operation in the heart , though they be placed in the brain . Search : that is , with such circumspection and diligence , as bringeth the finding out of that we seek . By this is signified , that Christ seeth not onely the outward actions , but the inward affections and motions , nothing , the most secret , is hidden from him . We see by this , Christ is not onely man , but very God : for he which hath the true propertie of God is very God ; Christ hath , ergo . He which is God alone , can search the heart , the thoughts , motions , and inclinations of the heart : but Christ can , therefore he is true God , one person , consisting of two natures , the Godhead and manhood . Againe , seeing Christ discerneth the heart , we must in all things take heed of hypocrisie , especially in matters of religion , when we seeme to be that outwardly , which indeed we are not inwardly : but we must looke that we be that in truth , and in heart , which we would seeme to the world : to be & draw nigh to God with our souls , as we do with our bodies , lips , words , and actions . For Christ is very God , seeth and searcheth our hearts , thoughts and affections : he looketh not so much to the outward , as the inward seruing of him ; we must worship him in spirit , seeing he is a Spirit . Besides , we must suspect our selues for vnknowne sins : for such is the depth of our corruption , that we cannot sound the bottome of it , neither can we thorougly see the pronenesse of our nature to sinne and corruption . Therefore we must suspect our selues , euen of all sinnes which we know not , and not excuse any sinnes . So did Dauid ( Psalm . 19. ) after earnest search ; as though he had said : Lord , I haue searched my heart , but I cannot sufficiently know mine owne corruptions , therefore , O Lord , forgiue me all mine vnknowne sinnes . And if we could thus suspect our selues , we would better practise repentance , and liue with greater care ; but ignorant persons , not able to search their corrupt hearts , they blesse themselues , and excuse themselues , nay , say they can keepe the whole law . Now Christ hauing cut off the first corrupt cōceipt , preuenteth the second , wherby they might hinder and auoid his iudgement : for they might say , though the Lord send iudgments , yet we shall be safe , they shall not come nigh vs. Thus they , and euery sinfull man doth say . Esa. 28. They in common iudgement , make a league with hell , saying Gods iudgements shall not come nigh them . This is a naturall corruption of our hearts , that in common iudgement we shall escape : and euery man liketh this . Now Christ to cut off this corrupt conceipt , saith : And will giue : as if he had said : you may flatter your selues , thinke when I send iudgement you shall escape : but I will giue to euery one ( none excepted ) according to his workes : therefore flatter your selues no more . I will giue . That is , I will reward , partly in this life , and partly at the day of iudgement : for it is meant especially of the last iudgement . Rom. 2. Reu. 20. Hence the Papists gather , that men must be saued , not onely by faith , but workes , seeing God will reward good workes . Ans. 1. Their reason standeth thus : by that we are iudged , by the very same thing we are saued : but we are iudged by workes , therfore saued by works . The flat maior is false : for we must distinguish betweene iudgement and iustification . To iudge , is to declare one iust by his signes , as his workes : to iustifie , is to make a man iust : in which we consider nothing but Christ , and our faith applying him to vs. So then we are iudged by workes , but not iustified neither saued by workes . Answ. 2. Christ saith not , I will giue for their workes : but I will giue them according to their works , as their workes be , not for them ; where he maketh workes an outward signe and rule , according to which he wil frame his iudgement , to declare men iust . Seeing euery man must be iudged , that is , saued or condemned by his workes , then good workes are necessarie to saluation : for we must be iudged by our workes , and saued according to our workes , therefore they be necessarie : not as causes either efficient or helping any waies , but as fruites , effects , and signes of our faith , and markes in the way to heauen , which must direct vs to eternall life . Seeing we shall be iudged in this life , but especially in the last day , by our workes , we must labour to abound in good workes ; not to winne heauen by them , but to assure our selues we belong to Christ , and shall be truly vnited to him . Now all good works , are either the works or duties of the morall law of God , or else they be those workes of our calling , both generall as we be Christians , or particular in that calling God placeth vs , done in faith and loue , to Gods glorie , the good of others , and in obedience to God. These be good works to God , though the calling be neuer so base : for which we shall be rewarded , and according to which we shall be iudged and saued . Now contrarily , euil works they be euident signes of condēnation : & look how many euil works we do , they be so many brands and markes of our soules , to shew we be the children of Satan . Here we see there are degrees of glorie in heauen , and of punishment in hell : for he will reward euery one according to his works . Then they which haue abounded in good workes , they shall haue greater measure of glorie : the fewer works , the lesser glorie : so they which haue committed greatest sinnes , they shall haue greatest measure of punishment ; they which lesse , lesse punishment in hell fire . And vnto you I say . In this foure and twentieth verse , he cometh to the second part of his counsell to the Church and Angell of Thyatira : that is , the better sort of the Church . But before the counsell , he setteth a preface : in which preface , note first , who speaketh : secondly , to whom : For the first , who speaketh : namely , I. Where Christ as doctor of the church challengeth to himselfe all supremacie , and sufficient authoritie ouer the Church : for all his Ministers come in his name , not in their owne : The Lord saith , or Christ saith . But Christ , he comes in his owne name : I say . Noting , he is the head Doctor and teacher of the Church , the fountaine and head of all doctrine deliuered to it . This Christ saith , to smite a reuerence in their harts , seeing this counsell is not deliuered to them by any man or Angell , but by Christ himselfe , who deliuered it to Iohn . For the second : to whom he giueth counsell : namely , you : that is , generally : after he expoundeth this you , namely , to the rest of the Church of Thyatira , to the whole bodie and Angell of that Church , except Iesabel and her companie . Where note , Christ speaking to them , distinguisheth betweene persons , namely , the Church and her Angell , and Iesabel and her companie : so sutably he giueth his doctrine to them . Now he being the Doctor of the Church , teacheth his Ministers what to do : namely , to distinguish betweene man and man , doctrine and doctrine : not to deliuer euery part of the word to all men , but to deuide it aright , to giue to euery person , that which may be fit for him . But how must the word be deliuered to mixt congregations , where there be both weake and strong , Papists and Protestants , despairing and impenitent auditors ? Ans. We must imitate Christ , we must distinguish betweene persons , and sutably direct our doctrine to them . Impenitent and hard hearted sinners must haue threatnings , with exception of the penitent : hard hearted must haue no comfort but iudgement , with limitation to them which despaire , these cōforts with limitation of them which be impenitent . Now what is meant by this , rest of them , Christ sheweth : And to as many as receiue not this learning . Where he giueth two notes to know these rest by . The first , they which had not this learning , which maintained not the doctrine of Iesabel and her companie . The second note : they which haue not knowne the deepnesse of Satan ( as they call it : ) that is , which haue not approued , liked , withstood , nor giuen their consent to that depth of Satan : that is , that doctrine of Iesabel , which they call and esteeme to be deepe and profound learning : which these ( though they know it ) yet do not with knowledge approue it , which Iesabel and her companie iudged profound learning , beyond the doctrine of the Prophets & Apostles . Of the first note I haue spoken before . In the second note , we may marke a wicked practise of Iesabel and her followers : they esteemed their owne learning highly profound , but the doctrine of the Prophets and Apostles , that was no such matter : an high conceipt of her owne false doctrine , but a base opinion of true Apostolicall doctrine : and this opinion hath bene in many heretikes . So the Iewes hold , that God gaue Moses two doctrines : the first , was the written law , which was for the common people : the second was a more secret doctrine , which Moses had by reuelation , and so conueyed it to the Iewes , which they kept still in the Cabbala . So the Papists thinke , the written word , but an inkie letter , a dead letter , or nose of waxe : but the common consent in the heart of all Chatholikes , that they take to be the true word of God , contemning the written word in the Prophets & Apostles . So the Anabaptists , they make the word of God written , to be milke for euery nouice , but the consent of the heart among themselues , that is the strong meate . Nay , this opinion is in our Church : for we preferre the writings of men before the word of God. For if a man expound a text by the word , gather doctrines according to the lawes of reason , this we call simple preaching : but if any bring in the authoritie of men , as Saint Ambrose , Augustine , with Latine or Greeke , this we take to be a learned kind of preaching , which is nothing else , but to magnifie the writings of men , to thinke highly of them , but to disgrace the word of God , thinke basely of it . Here Christ saith , I grant it is a profound learning , not of God , but of the diuell . Where we see , Christ alleaging this saying of Iesabel , doth it with a disgrace : he saith , it is deepnesse and profoundnesse , but of the diuell : yea Christ saith not , it is profound indeed ; but that it is Iesabels speech , as they say . Hence I gather , that Christian men cannot safely play stage playes , and Comedies of heathen and prophane men , for these be full of prophane and blasphemous oathes , and wicked sayings , against God and the morall law . Now if Christ alleaging but one word of a wicked woman , did it not without disgrace of her : how can Christian men not onely speake , but by iesture act , heathen and prophane Comedies ? As they speake . He addeth these words : first , to shew , that the words he alleaged before , were not his owne , but Iesabels and her scholers . Secondly , to shew the proud and presumptuous mind of them , in that they call their owne hereticall opinions , profound learning : which is a note of a false teacher , to vse swelling words , and great bragges : to make a faire shew . Iude vers . 16. 2. Pet. 2. But the doctrine of God is in humilitie both of spirit , and maner of teaching . The Lord teacheth his will to the contrite and humble man. Psalm . 25. 14. Now followeth Christs counsell : Though I lay no other burden on you , yet I will haue you hold that still which I gaue you , to the end . This distinction cōtaineth two parts ; Though I lay no other , &c. in the foure and twentieth verse : yet I will , &c. in the fiue and twentieth verse . In the first part , Christ saith , Though I haue punished Iesabel , left her on a bed ; punished her children and familie ; yet I will lay no burthen on thee , but onely that I reproue thee for the suffering of Iesabel . This Christ speaketh to comfort them , and all such as giue themselues to maintaine sinceritie of life and of doctrine , for these shall be saued from common iudgements , and haue the Lords protection in commō afflictions : though I punish Iesabel and her company , yet when wicked men be punished in common destruction , you which study to maintaine sinceritie of doctrine and life , shall haue Gods protection in common iudgements . Then it stands vs in hand to imitate thē , to labor to maintaine sinceritie in doctrine , to defend truth in life and conuersation , to make conscience of all sin . If we labour to obey the Lord in all things , to keepe sincere hearts , then in common iudgements though Iesabel and her company , yea all wicked persons be punished , it shall not touch vs , we shall find Gods mercie and protection , our punishment shall be onely reproofe for some defectiō in vs. But if we maintaine falshood in doctrine , liue loosely , not making conscience of sin , then Gods iudgements shall take hold of vs , and afflict vs. But that which you haue alreadie , hold fast till I come . After the preface followes the summe of the counsell of Christ to the Angell and Church of Thyatira , which stands in a distinction , though I will lay no burden on thee , yet I wil haue you hold fast , &c. the first part is in the 24. verse , the second part in these words , as before I said . That which you haue receiued . That is , that which my Apostles and Prophets haue taught you , that doctrine of saluation they haue deliuered you , hold that fast with both hands , till I come to iudgement at the last day . Before Christ commended this Church for not approuing the false doctrine of Iesabel , but here he commands her to embrace the doctrine of the Prophets and Apostles . Hence we see , Christ would haue this Church to embrace the doctrine taught by his Apostles , to maintaine that , and not to regard any other , but though an Angell from heauen did preach any other doctrine , he should be accursed . Galat . 1. By this we may iudge of the maine religions which be in the world , namely , of the Turkes , Iewes , and Papists . The Papists magnifie their religion standing on vnwritten traditions , but they cannot proue they be Apostolical , ergo we must not regard them : no , nor doctrines which men say they haue by reuelation , for we must onely regard Apostolicall doctrine . As for the Turkes religion , it was not the Apostles preaching , but crept in six hundred yeares after them . And for the Iewes , all their religiō is against the Gospel . Then good men in diuers countries shold not be of diuers religions , but they should embrace the doctrine taught by the Prophets and Apostles of Christ : neither should men because of dissent in religion , be of no religion : for Christ inioynes this Church to maintaine the doctrine of the Apostles , though many discented from it . Hold fast to the end . Here not how long , not one or two dayes , but to the end , and we must looke to this , seeing Christ so straightly commands it , because this is the foundation and mark of true religion , and the readie way to saue mens soules , to be constant to the end : and for this ( 2. Tim. 2. ) Paul bids him teach that he learned , that others might instruct them which follow , and so conuey it from age to age : and for this the Church is called the ground and pillar of truth . And so the Lord ( Eph. 4. ) giueth the Church Pastors : first , such as by their teaching maintaine puritie in maners , and teachers which maintaine it in doctrine . Then this is the Churches dutie , to continue puritie of religion to the end of the world . If the marke be set wrong in the hauen , it is enough to cast away all the ships : so if the puritie of doctrine be corrupt , which is the direction of our soules to heauen , then we shall make shipwracke of our soules in hell . Then the Ministers must not onely teach truly , but labour to beate downe false doctrine which poisons the doctrine of the Gospell . And because men labour not to maintaine the puritie of religion and true doctrine , the Lord ( 2. Thess. 2. ) giueth them vp to beleeue lies and fantasies of men . To him which ouercometh , &c. In these words is the last part , to wit , the conclusion of the Epistle containing two parts : first , a promise : secondly , a commaundement . In the promise , note two things : first the parties to whom : secondly , the benefits promised . The partie to whom , to him which ouercometh : whom here Christ describes to be , he which keepes his workes , by his practise of obedience . He which keepes or obserues . This is the forme of obedience , namely the obseruing of the works of Christ , which is not a keeping of them according to the rigour of the law , but a constant purpose and indeuour to keepe them : for the children of God haue this priuiledge , that their will and indeuour is accepted of God for the deed in Christ Iesus . There are many which haue litle knowledge , these must not be cast downe , but if they haue a desire and indeuour to liue according to the will of Christ , making conscience of sinne , their obedience is true obedience , and acceptable to Christ. My workes . Here is the matter of obedience , namely Christs works : that is , such workes as Christ hath ordained in his word by his spirit , and is the author of in his members . Christ cals these workes his workes , therefore we must not thinke or speake , or do our words or workes , but onely Christs workes , commanded and ordained in his word , and caused in vs by his spirit : which we do when we conforme our works and wils , to his word and will. We see no worke is acceptable to God , which is not ordered by Christs word , though we think highly of it . Esay . 6. he reproueth them for teaching the feare of God by mens cōmandemēt . This condemnes the Turkes , Papists , and Iewes religion , which are not workes of Christ but of sinfull men , standing in praying to Saints , fasting , vowing , Masses , &c. My workes : Not one or two workes , but all my workes : the creature must obey Christ , not in some , but absolutely in all things ▪ he will not pattstakes , but wil haue all or none . Dauid ( Psal. 119. ) conformed himselfe to the whole law . So Hezekiah he turned to all the law of Moses . Vnto the end . Here we see , Christ will haue our obedience to be constant , &c. we must not iudge of obedience by one or two actions , but by the course of a mans life : if his life hath bene good , with conscience of sinne , then his obedience is good . For say a man by reason of sicknesse , rage and raue at his death , yet if he haue liued well , and made conscience of sinne , we must not iudge of him by that fit . Now the benefits promised are two : first , power to rule : secondly , the morning starre . I will giue him power which I haue receiued of my father . These words must be referred to the words , not following but before . For the better vnderstanding of them , two questions are necessary : first , what is the power of the Mediator : secondly , how farre he conueyeth power to his seruants . For the first , the power of Christ as he is Mediator is great , and described by three arguments : first , to rule ouer nations : here is the largenesse of it , for Christ hath power ouer all men , all countries and kingdomes in the whole world are in his hand . Secondly , it is soueraigne and absolute , ruling and ouerruling all creatures , ouerruled of none . This soueraigntie stands in two things , first , that he giueth lawes that binde the conscience , so that if men keepe them not , he hath power to condemne them : nay he ruleth mens wils and affections , he can make them obey him in spite of their hearts . Seconly , in that he hath this power of himself and from himself . Reu. 3. he hath the keyes of heauen and hel . Psal. 2. he can breake them in peeces as a potters vessell . Thirdly , he receiues it from his father , as he is God he is equall to his father , yet as he is Mediator , he receiueth it from him : thus is his power generall , soueraigne , and absolute . To come to the second question . How farre this power is ours , and imparted to vs. Answ. The generall soueraigne power of Christ is not giuen to vs , or to any creature , but to him who is God and man ; it is incommunicable to any creature , and proper to the person of Christ. Then Christ speaketh these words , not to shew that his absolute & soueraigne power is giuen to vs : but because his creatures haue the benefit of it , the full comfort and saluation of the elect cometh from it , they haue fruite of it , in that they partake with him in his glory in heauen . Ephes. 2. 7. 2. Cor. 6. the Saints shall iudge the world , that is , shall be witnesses and approuers of Christs sentence , not that they shall haue power to giue iudgement , but they shall be caught vp first , and he giuing sentence , they sitting by him shall approue it . Secondly he giueth vs this power , because he by this inables his in their owne person to ouercome sin , the world , and their owne corruption . By this we see our dignitie , euery seruant of God hath power ouer nations , ouer the world , to rule and breake them in peeces , to iudge and condemne them . Is this our priuiledge ? then we had need to take heed of all sinne , for we cannot condemne other men of sin , and be guiltie of sin our selues . For it is a great disgrace for a Iudge to condemne a malefactor of murther or theft , and be guiltie himselfe . So Christ , if we be full of sinne , and make no cōscience of it , he wil neuer let vs sit to iudge the world with himselfe . Then seeing we are Kings , Iudges , and haue such priuiledges , we must looke to our selues . Againe , this is our comfort in persecution , if thou be the child of God , thou art a King , a Iudge , though thou be now poore , abused and persecuted , yet the time cometh when thou shalt iudge and condemne thy persecutors , and be auenged of them . And rule the nations , as a shepheard ruleth his sheepe : that is , to gouerne and feed them , Iohn 21. Feed my lambes , that is , feed and rule . Hence the Papists gather , Peter was the generall Bishop to guide and feed Christs sheepe , that is the world : but then euery Christian should be a Pope , for euery one hath power to rule the nations ouer the whole world : but none will say , euery one should haue so large authoritie : then it is not meant of supremacie . Further , from this place the Papists gather , that Saints be patrons of countries and kingdomes : secondly , that we may pray to Saints in heauen , for ( say they ) they haue rule of nations , ergo they know them and what they do . But they abuse the text , for it is not said , any Christian shall rule ouer one nation , but ouer all indefinitely : neither do they rule as Christ , but as hauing benefit of his power . Again , both their collectiōs are bad , for by nations , here is not meant any country or kingdome , but the wicked onely , they haue rule ouer , not all nations simply , but wicked men and vnbeleeuers . And I will giue him the morning starre . Here is the second benefit promised by Christ to him which ouercometh , namely the morning starre , with all the benefits which come thereby . The morning starre is that starre which riseth before the Sunne some time of the yeare , and by heathen men is called Venus , which in deed is Christ himselfe . Reu. 22. 16. Now Christ is called a star , first because he illuminates mens wils and vnderstandings in things belonging to saluation : secondly , to shew that the prophesie of Balaam ( Num. 24. ) is now in the new Testament fulfilled ; for now Christ hath by his Apostles reuealed himselfe plentifully to all nations . Againe , he is called the morning starre , for speciall resemblance : for that starre riseth not at midnight , or in the beginning of the night , but in the morning , in the beginning of the day , and then shineth brighter then all the rest . So Christ the true morning starre , came not in the beginning of the world , or in the middest of it , but in the latter age , he came in the new testament , and fulnesse of time , and now he reuealeth his will more fully then euer in the old testament . 2. Pet. 1. 9. Christ then is called this morning starre , for in the old testament they had darknesse and candle light , but now Christ shineth out brightly . I will giue him . Here is a promise of two benefits , first perfect illumination and lightning , whereby all ignorance shall be dispelled after this life , and men shall then so farre know God as mans nature can comprehend . The second benefit is the light of glory , not onely of knowledge but perfect glory , for by fellowship of this glory of Christ , we shal be made like Saints and Angels , shining starres in the kingdome of heauen . Seeing Christ is a starre , we see how they be deceiued which liue in sin and ignorance , without good conscience , in pleasure and securitie , and yet they thinke they belong to Christ , they haue the true light : but such as liue in blindnesse , neuer seeking to know Gods will & obey him , these are in darknesse , haue no light in Christ : for what fellowship is there betwixt light and darknesse ? We must follow Peters rule , first labour to haue this starre to shine in our hearts , which is , when we vse meanes to haue the beames of this Sun to shine on vs , to get knowledge in the mystery of our saluation by Christ , to haue this Sun of righteousnes to lighten our minds , and withall to warme and refresh our dead soules , as the sun in the spring reuiues all things which seemed dead . We must set open the doores of our hearts , and entertaine this comfortable light . Seeing Christ is the morning starre , not that shines in the night , but in the morning , in the day time , we must labor to leade our liues in godlinesse and sobrietie , as children of the light . Rom. 13. 12. and if we will not walk in this light , it shall be taken from vs , and we shall be cast into eternall darknesse . Let him which hath an eare . Here is the second part of the conclusion : but of this often before . CHAP. III. VERSE 1. And to the Angell of the Church of Sardis , &c. THIS is the fift particular commandement to Iohn : that he should write an Epistle to that great and famous citie of Sardis . The Epistle hath three parts : first , a Preface : secondly , body or substance : thirdly , a conclusion . First , the Preface sheweth in whose name the Epistle was written , to giue it the more authoritie . It containeth a liuely description of Christ in his kingly office , as he is the soueraigne head of his Church , and that in two royalties and priuiledges : first , in that he hath the seuen spirits : secondly , the seuen starres . For the first , I shewed what it meaneth , chap. 1. vers . 4. namely , the holy Ghost , who is the author of all grace : so that to haue the seuen spirits , is as much as to say , he had the holy Ghost . Ob. All Gods seruants haue the holy Ghost , therefore that is no peculiar priuiledge of Christ. Ans. True , but not in the same maner : for Christ had it two wayes : first , in regard of his Deitie : secondly , of his humanitie . First , as he is God , he hath in him the beginning of the holy Ghost : for the holy Ghost proceedeth from the Father and the Sonne . Therefore Christ is said to send the holy Ghost , and to worke by him : and whatsoeuer he doth in the Church , he doth it by him , and for that cause Christ is said to haue the seuen spirits . Secondly , in regard of his manhood : because the holy Ghost hath powred foorth into his manhood the perfection of all graces and gifts whatsoeuer , as he is annointed with the oyle of gladnesse aboue his fellowes . And this perfection standeth in two things : first , in number : secondly , in degree or measure . First , in number thus : Among Gods seruants some haue these graces , some those ; none haue all : but Christ hath all the graces which all men and Angels haue , & more too . Secondly , in degree : for the graces of Christ are more in measure , then all the graces of all the Saints and seruants of God whatsoeuer : he hath the fountaine of all grace , and therefore he is said to haue the Spirit without measure . And for that cause also Christ is said to haue the seuen spirits . This is spoken by occasion of the Church and people of Sardis , which was a dead people , and therefore Christ was able to quicken them , and to put life and spirit into them . That no man can haue fellowship with the Father , or the holy Ghost but by Christ , it is manifest by other places : No man can come to the Father but by me : so there must be a participation with Christ , before there can be any with the holy Ghost . This serueth for our instruction , because among the Papists there be many great learned men , which haue excellent gifts of nature , wit , memorie , and vnderstanding : and though they haue withall a reformed and ciuill life , yet they want faith and regeneration . How cometh this to passe ? that such worthy men hauing the common gifts of the spirit , want the speciall ? The cause is this : their Christ is a false Christ , yea an idol Christ : they professe the want of sauing faith , and all is , because they want Christ. Therefore no maruell though you see the greatest learned there , mocke and scoffe at this speciall grace of the assurance of our election . Againe , many among vs looke to be saued by Christ , and yet you shall see no grace , neither of knowledge , nor faith , feare nor care to keepe Gods commandements or a good conscience , no sparke of grace , and yet looke to be saued by Christ. How can these stand together ? Though they say they haue Christ , they deceiue themselues : for they haue not the graces of the Spirit , and they haue no grace , because they are not in Christ : and by that they may know they are not in Christ , because they haue no grace . To conclude then , we must all be admonished to labour that we may be vnited to Christ our head truly , to haue fellowship with him , that in him we may haue fellowship with the Father and the holy Ghost . No grace of God to life eternall will be bestowed vpon vs , till we haue Christ himselfe . Therefore first labour to be in Christ , and to be truly ioyned and vnited to him by the bond of faith , that by this meanes we may haue all graces distilling and flowing into our hearts by Christ. Now the second royaltieis , he hath seuē starres : that is , the Ministers and Pastors of the seuen Churches . Christ is said here to haue them , because he is the soueraigne Lord ouer them : he is an absolute Lord ouer all . For he setteth them apart , and giueth them whatsoeuer gifts they haue : he appointeth them their offices , duties , and callings ; so as he hath rule ouer them , he appointeth , ordaineth , maketh and preserueth them . As he hath in him the fulnesse of spirit , so is he a Lord ouer his Ministers , he hath power to saue if they obey ; or to destroy , if they rebell . Ob. The Church maketh Ministers . Ans. The right of making Ministers and ordaining them , is Christs royaltie , and belongeth to him , the Church doth but testifie and declare who they be that Christ maketh Ministers , and approueth them : therefore he saith here , the seuen starres be his . Now the end of these words is to strike the heart of the Minister which is secure and negligent , to make him know himselfe and his place , that he may begin to haue sound conscience of his dutie . And this point is an excellent motiue to make them looke to their dutie : their gifts are not their owne , nay they themselues are not their owne , but Christs ; and he is their Lord. This very consideration cannot but be effectuall to stirre vp all pastors to regard their duties : for seeing they are Christs , they must not do their owne will. We must renounce our selues in all things , and therefore bethinke our selues : our soules and our bodies , are not our owne but Christs . Let this consideration draw vs on to do , thinke , and speake nothing , but that which Christ would : if he will haue you liue , be content , because he is the Lord of your life ; if to dye , be content , because you are his , and not your owne . So much for the Preface . Now followeth the second part of the Epistle containing two parts : first , a reproofe : secondly , a promise . The reproofe in the first verse : I know thy works : in which is contained a reproof , and withall a remedie in the next words : I know . Here note the vice , and withall the reproofe : the vice is hypocrisie ; for she pretended religion in outward shew , but wanted it indeed . Thou hast a name : that is , the Churches about thee iudge thee to liue , that is , to be borne anew , beleeue in Christ , & to haue his spirit to guide thee : but thou art dead in sinnes , and wantest newnesse of life and regeneration . The like we may say of many great Churches : by name , the Romish Church , which though it seeme to liue , yet in regard of spirituall life it is dead . It pretendeth to be the true Church of Christ , but in truth it is dead in sinne . Yet some say , it is not dead , but diseased , full of sores and sicknesses ; and though the throat be cut , yet it breatheth and panteth : but the truth is , it is starke dead and cold , it hath no spirituall life at all . But some alleage the contrarie , saying , it hath the Sacraments in it ; and where there is a Sacrament , there is a Church : but they haue Baptisme , therefore a Church . Ans. Baptisme is not alwaies a note of a true Church : for the Samaritanes had circumcision , which was before Baptisme , yet they were no people nor church of God. Os. 1. 9. That there may be baptisme & yet no church , it appeareth , because there may be baptisme without the preaching of the word . As the Papists haue baptisme without the true preaching of the word : so they haue the outward Baptisme , but deny the inward Baptisme , which is iustification by Christ , and sanctification by his Spirit . Againe I answer , it is a Sacrament , not to that church of the Papists , but to the hiddē church in popery : for the Lord euer hath his church among them , he keepeth among them euen 7. thousand which neuer worshipped their idols . Now then , that Sacrament is reserued in that church , not for the Papists , but for Gods children among them . By this we see Gods owne prouidence , to call them by those meanes , and for their sakes he reserueth the word and Sacraments among them . But they say , Antichrist sitteth in the middest of Gods temple : but Antichrist as we say , is in the Romish church : therefore that is the temple of God. Ans. The true Church of God is among them , but it is hidden . Now he sitteth in the midst of them , not as a member but as an vsurper , theefe and deceiuer : for the Church of God is in their Church , as wheate among chaffe , and gold in drosse . And the like may be said , though not in regard of doctrine , yet in regard of life , of al our greatest townes in England , for the body of them they seeme to liue , if we looke on their outward seruice of God and shew , yet indeed they be dead , which appeareth by the common sinnes now in prosperitie , as pride inward and outward , fulnesse of bread , carelesnesse in religion : though we haue now the word plentifully preached , yet we seeming to liue are stark dead . Yet the Lord hath his church amongst vs , but the body of our people though they haue the word preached , yet they will not be reformed . But as a father which cannot reforme his sonne by words , must vse the rod : so the Lord when as the preaching of the word will not serue , he must needs take the rod in his hand , to make vs obey his will , to reform our liues , to trie which be his own childrē , & which not . Christ before called these seuen churches his true church , yet here we see this church hath corruptions in it : so that a church may haue corruption in opinion and doctrine , and yet if it erre not in fundamentall points , it may be the true church of God , and we must not condemne a church for corruptions in it . Thou hast a name . Other churches iudged of this church by the rule of charity : seeing them to make shew of religion , and to professe the Gospell , they iudged it to be a true church . So must we , so long as we see men liue outwardly in the feare of God , professe religion , iudge of thē in charitie , til we see some euident signe , and commit secret iudgement to God. We see all infants are not the children of God , yet we admit all , iudge wel of them in charitie , coming of beleeuing parents ; and Paul calleth all the churches he wrote vnto elect , by the rule of charitie , condemning none till God made them manifest . But thou art dead . The churches about iudged her to liue , but Christs iudgement is , thou art dead : then we must regard especially the iudgement of Christ , and not care so much to be approued of the church ( though that be good ) as to be approued of Christ , which cannot erre : for though the church approue and commend vs , if Christ approoue vs not , our estate is miserable . Verse . 2. Be awake and strengthen the things ready to die . After the reproofe followeth first the remedy , secondly , the reason . In the remedy , note two duties : first , to be watchfull : secondly , to confirme the graces of God decayed in them . In that first he commaunds them to be watchfull , we see it is an excellent dutie ; and then is a man watchfull when he hath great circumspection and heedinesse in respect of the saluation of his soule . This dutie concerneth two things , namely sin and death : for we are commanded in the word to watch against these two . Against sin in two things : first , for a man to bethinke himselfe of all the sins he may fall into : to do this , he must consider , first his nature , secondly his calling . First his nature , that there is in it the seed of all sinne , ergo he may fall into all sin : secondly , a man shall find that he is more inclined to one sinne then to another , and against that he must labour most . Secondly , for his calling , we must know that euery calling hath his sinnes since the fall of man. Now a man must consider which be the especial sins of his calling , and when a man seeth them , he shall know by these two into what sins he may fall , and against them he must watch . Another thing is , to keepe the heart that it be not tainted with any sinne . Pro. 4. 24. aboue all watch and ward , keepe thy heart , that is , vse all good meanes to keepe thy heart cleane from all sinne . The second part of watchfulnesse is in death , against the coming of Christ at iudgement vnto vs , or in particular by death , in which note two things : first , to bethinke our selues of Christs coming to iudgement , or to come to vs in particular , and in this regard we must make account that euery day is the day wherein Christ will come , either in generall or particular iudgement . The second dutie is , to prepare our selues against Christs comming , to make vs ready to die euery houre , as if Christ would come euen this day , so to morrow , and euery day . That we may do this , we must vse sobrietie and temperancie in all the things of this life , moderately to vse them , not to be drowned with the pleasures & profits of this life : for we thē forget the time of death . And as Christ prescribeth the remedie to Sardis , so to vs : we are not better then they : we take great care to prepare for the dangers of this life . If a towne were in danger to be sacked , or a house to be robbed , we would set watch and ward to guard thē , how much more shold we watch for the saluation of our soules , and not hazard them at death for want of watchfulnesse ? The second reason to moue vs to watch , is the want of watchfulnesse , and securitie , which is the fore-runner of destruction . 1. Thes. 5. 3. When men cry peace , then cometh destruction . Luk. 12. When the rich man thought all was safe , then came destruction , and his soule was taken from him . When the old world thought nothing , then came the floud and swept them away . This should admonish vs to take heed to prepare our selues , and watch both against sinne and death , vnlesse we will cast away our soules . And strengthen . Here is the second dutie , which is the reforming of the decayed graces . As if he should say , thou hast had many graces , whereof diuerse are lost , and many are sore decayed , therefore labour to recouer and strengthen them . Where Christ teacheth vs , that if we haue any gift of God , we must labour to preserue it , and not onely that , but to increase and grow on , and strengthen it : we must not stand in one estate , but increase in good workes , that we may become perfect men in Christ , by growing in grace as in dayes : for our gifts are not our owne but Gods , we are his stewards , he looketh to haue his owne with aduantage , else we are vnprofitable seruants . Then we must stirre vp the gifts of God in vs : and to do so , we must often and daily reade the Scriptures , daily heare them and meditate on thē , vse the Sacraments often , vse often prayer and inuocation , and striue daily against our owne corruptions , and withall stirre vp our hearts to good things , and to true obedience . Psal. 119. Dauid saith : I haue inclined my heart , euen my dead heart , and put life into it : and so we must put life into our benummed soules , and often call on them which are halfe dead . But we commonly stand still , seeke not to grow , but stand at a stay . Christ by these words would signifie , that some be dead , other graces be readie to die : whence we haue answer to that question , whether grace may be vtterly lost ? We say some graces may , othersome cannot be lost , but sore decayed and diminished . For Gods graces are of two sorts : some necessarie to saluation , as faith and regeneration : some are lesse necessarie , which go not with sauing faith : as sensible and full feeling of Gods fauour , ioy in the holy Ghost , earnest inuocation on Gods name . Now these may be separated from faith , and be wholy lost in the seruants of God for a time : the other cannot , though they may be sore diminished : nay , faith and regeneration considered in thēselues , may be lost wholy : for nothing is vnchangeable in it owne nature , but God. The grace by which the elect Angels stand , is in it selfe chaungeable , and these would perish and come to nothing vnlesse they were continually preserued , kept and confirmed in vs and them . If this be so , why then do not the elect fall away ? Ans. Not because they haue faith and regeneration , or that they be in themselues vnchangeable , but because of Gods promises : as Mat. 16. Christ saith , that the gates of hell , ( though they shew their violence , ) shall not preuaile against Peters faith : so that these graces are eternall , not of thēselues , but by Gods promise , which will preserue them to the end . Now seeing grace may be lost , we must not be too confident , if we haue any grace in vs , but worke out our saluation with feare and trembling : for they may come to that ebbe , that they may be at the point of death . Now followeth the reason of the remedie : For I haue not found , &c. therefore watch and seeke to restore thy decayed graces . I haue not found . Here Christ signifieth , that he made a search in this Church , and that to reward them either with life or death . And so this was the practise of Christ when he came to Sodom , he went downe to search it . So Gen. 11. the Lord came downe to see Babel : the like is ▪ Ierem. 9. And the Lord he visiteth , that is , he enquireth of the sinnes of the fathers in the children , and if he find them , he punisheth them in the children . And alwaies Christ first maketh inquirie ; and after search made , he rewardeth accordingly . The like will Christ do with vs , therefore we must labour to be such as he may approue of . If a Magistrate were to search our houses , we would see that nothing should be amisse : how much more when Christ the heauenly Prince ( which searcheth the heart , and cannot be deceiued ) cometh to search vs , that he may approue of vs and reward vs ? But found thee not perfect . There is a twofold perfection : one of the law , another of the Gospell . Of the law , when we satisfie the whole law : of the Gospell , when our workes done proceed from a beleeuing heart , which is carefull to please God in all things . Now though no worke of man be perfect , yet those workes coming from a heart full of faith are perfect in Christ , God accepting the will and indeuour for the deed , through Christ. Christ he searched , and found in this church many goodly works , in shew only : for they were full of hypocrisie , made shew of godlinesse , but wanted the power thereof , neither did they come from an heart full of faith , or that indeuoured to please God , not to sinne in any thing : therefore they were not perfect and pleasing to God. In that this church is reproued , not for want of workes , and those faire in shew , but because they proceeded not from a beleeuing and honest heart ; learne to pray as Dauid , Psal. 119. 80. Lord , let my heart be vpright , let me giue all diligence to please thee in al things . This is a great comfort when one can say in his conscience , My heart is vpright : but hypocrisie is the killing of the soule . Before God. Christ seemeth to distinguish himselfe from God. But he speaketh not of God simply , but of the Father , and of himselfe as he is the Mediator , and so is inferiour to the Father , though he be now in glorie . Now seeing he is in heauen , and in glorie there , yet carieth himselfe as Mediator , we may pray to him , without helpe of Angell or Saint , and it is no presumption , seeing he is still by his owne confession Mediator , and so carieth himselfe toward vs. Remember . Here , after the remedie , Christ as a good Pastour of the soule , sheweth how to vse the same : namely , first , remember : secondly , hold fast : thirdly , repent . In practising of which three , standeth the remedie of hypocrisie . Remember : that is , call to mind the doctrine of saluation taught by my Apostles . This remembrance is a most excellent dutie , and bringeth with it many graces , as subiection to Gods will , repentance , &c. Psal. 73. Dauid seeing the prosperitie of the wicked , had almost slipt , and was sore tempted : he could not be rid of his temptation , till he went into the sanctuarie of God : that is , till he knew the word of God. Psal. 119. 55. He kept the commaundement of God , because he remembred his name in the night season . Peter remembred Christs words , and so repented at the crowing of a cocke , Luk. 23. And indeed , the cause of all sinne , is forgetfulnesse of the word of God. Therefore Heb. 6. euery sinne is called ignorance , because we commit sinne , not remembring and knowing Gods word : and if we could keep in liuely memorie the word of God , it were not possible that we should sin as we do . Then it is a most excellent meanes to cut off sinne , to haue the word of God running in our minds , forbidding sinne in vs. And the Diuell he laboureth aboue all things to make vs forget the word , for then he can draw vs easily to sinne . Now that we may haue the word continually in memorie , we must labour to haue our hearts affected with the same : for we cannot remember more then we like and affect . Then we must beleeue it , else we cannot remember : for that we beleeue not , slippeth soone out of our memorie . And the cause why so few remember the word , is , because they be not affected and delighted with it , nor beleeue it . That thou hast heard and receiued . That is , that doctrine which by hearing and receiuing thou hast learned . Seeing he puts hearing and receiuing together , we gather that this is the ordinary meanes of saluation , to heare and receiue the word preached . Then God calleth not all men in all times , seeing men in all ages haue not heard the word , neither receiued it : and if they haue not heard the doctrine of saluation by Christ in all ages , they could not be called ; for first they must heare , and then be called . In this last age only the word is sent to al natiōs : it was not so in former ages . Againe , false it is that God giueth grace generally to all men , so that euery particular man hath grace offered to saluation if he wil receiue it : but God gaue not the word to all : for all haue not heard , therefore they could not haue grace . The second dutie is , to hold fast : this signifieth two things : first to maintaine the doctrine taught by the Apostles , and receiued of them : secondly , to practise the same in their life : but of these before . The third dutie is , to repent : that is , though she repented before , yet she must restore and renew her repentancce . Hence we learne , that we must not only begin , but often renew our repentance , and not onely for great sins , but for litle slips and defects in grace , as dulnesse of heart , want of zeale , coldnes in practise of religion , &c. Now because this Church was ready to die , Christ addeth a reason , to put life into her , if she haue any grace . If thou wilt not , I will come on thee as a theefe : A most terrible threatning : if thou wilt not renew thy repentance , restore that grace decayed in thee , I will come as a theefe sodainly , and with speedy destruction , that thou shalt haue no time or way to escape it . Note here , that this threatning is not absolute , but with condition , and it is the most terrible commination in the whole word of God , where Christ threatneth to powre out his whole wrath on a Church , so as they shall haue no time or meanes to escape it . Then we hauing the same sin that she had , being dead in security by reason of our long prosperity , we had need of this admonition to moue vs to watchfulnesse , to restore Gods graces decayed in vs : yet it seemes we make light account of all these things . If a man had any sparke of grace this would stirre him vp , but if this most fearefull commination will not moue vs , then the end of all must needs follow , euen the heauy wrath and iudgement of God must lay hold on vs , and cast vs into eternall destruction , where is no hope of helpe , for then a man might haue some comfort , if after a long time she should get out , but he must liue there for euer : without al end of pain : when he hath bin there a thousand yeare his paine is still as great and as much , nay no end he can haue . Then we must awake from our sins , repent for our sins , our securitie , dulnesse and coldnes in religion , stirre vp the graces of God in vs , shake off our ignorance ; and that because against these sins Christ giueth out this most terrible and fearefull commination . Vers. 4. Notwithstanding thou hast a few names . Before Christ had reproued this church of hypocrisie , now he commends her for a few which professe his name among them . But Christ had said before , that the church was dead : how then can this be a true church ? Ans. Though the body of the Church were dead in sin , yet a few , some of them were true beleeuers , and testified their faith in obedience . Out of this coherence we haue two instructions to learne : first , that a particular church and congregation , is called a church in regard of the better sort and part , and those which beleeue in Christ , and haue the priuiledges : also in regard of the better part which beleeue : for the Catholicke Church is a number of men on earth beleeuing in Christ. Now the particular church is a member of the Catholicke Church , so farre as they beleeue in Christ. Those which beleeue not , are no part of the true church : but as bad humors in the body are no true parts of the body , so these are no true parts of the Church . Secondly , we see a distinction betweene man and man in this church , though all be called , yet some called be dead , some aliue in Christ , and continue so . Now the cause of this distinction is , not from the will of man , but from the good pleasure of God , Rom. 11. 4. The whole body of the Israelites fell to idolatry , yet the Lord had seuen thousand which bowed not the knee to Baal . What is the cause of this ? not the will of man : but I haue reserued seuen thousand which haue not bowed to Baal , saith the Lord. So then his will and good pleasure is the cause why some stand and some fall . So the cause why some in this church of Sardis liued , some were dead , is because the Lord in his good pleasure left some to themselues , and to othersome he gaue his spirit . This , as before , confutes vniuersall grace , which derogates much from the grace of God. For this , why some stand , some fall , comes from and higher cause , euen from the power and will of God , which leaueth some to themselues , and inableth some to stand by his spirit . Thou hast a few names . Here is the commendation of the better part of the church , there be yet a few persons knowne to me by their names , which haue not defiled their garments . Here he alludeth to the ceremoniall law , for the Lord in the ceremoniall law , made a distinction betweene things cleane and vncleane , not in themselues , but by his appointment . Now among the Iewes , if a man with his hand or garment touched a thing vncleane , he was defiled : which ceremony signified to them , that they should abstaine not onely from sin , but all appearance of euill , in that they might not touch any vncleane thing , no not with their garments . Then here Christ would shew there were sundry in Sardis , which did abstain both from sin and all occasions , shews , and appearances of sin : though the body of the church were dead , yet many in Sardis made such conscience of sin , that they auoided the very occasions of sinne . Hence we see , that the seruants of God be few in number , the bodie of the church is dead in sin ; but a few be so far frō sin , that they defile not their garments , that is , auoid all occasions of sin . Christ prepareth the kingdome of heauen for a litle flocke . Esay saith , only the best part of the Iewes must be saued , the rest hardened : and the way to hell is broade and easie , and many runne that way ; the way to heauen is contrary . Mark. 7. 7. Then seeing the seruants of God be few , we must not follow the multitude : but this sin carieth many a man to hell , and to sin , when men desire to do as the most do , to liue as the most liue ; we must rather follow the litle flocke of Christ , and not runne after the multitude . A few names . That is , persons knowne to Christ by their particular names : they be called names , because Christ writeth their names in a bill . Then we see Christ knoweth his seruants particularly by their names : Luke 10. he knoweth all our haires , much more our names . Iohn 10. Christ calleth his sheep by their names . This is a speciall comfort for vs , to know that our names particularly are knowne to Christ , and be written in his bil which is the King of heauen and earth . The Lord to comfort Moses in trouble , vsed this , that he knoweth him by his name : and so should it be to vs that our names are knowne to Christ , and he will accordingly help vs. 2. Timoth. 2. there it is made the foundation of saluation , that the Lord knoweth who be his . Which haue not defiled . These were commended for sinceritie and vprightnesse of life and conuersation : though the rest of the church were dead , yet these were aliue , and kept themselues from all appearance of sin . Now Christ commending them , he leaueth in them a patterne of sinceritie for vs to follow , to be as a looking glasse , to see how we should professe religion . We must not onely know and speake of the Gospell , but we must liue accordingly , we must keep our garments frō pollutiō , liue without al occasion of sin : and that we may liue sincerely , we must first abstaine frō al sin in our own persons , take heed we practise no sin . Secondly , we must take heed of contagion of sin , not partake in other mens sins , by cōsent or winking at them , or giuing counsel to sin . Thirdly , we must abstaine from all occasions of sinne , from all appearance of euill , we must not once name sin , nor giue the least approbation thereof , Let not fornication be named among you . Eph. 5. Then we must behold this patterne , labor to be like them , that Christ may commend vs as he did them : and this we must do by liuing well , for religion stands not in knowledge but in practise , and by doing these three , that is , abstaining from the practise of all sinne , from the contagion of sin , and from all prouocation to sin , we shall imitate them and become a most excellent people , and a worthy church of Christ. Out of this place the Papists gather , that a man after baptisme may liue without al mortall sins , for these few , hauing put on Christ , liued free from all sinne , nay from all appearance of sin . But first though they liued so till this time , yet how proue they they liued so after ? secondly , they be said to keepe their garments vndefiled , not because they sinned not at all , but because they liued and endeuored in constant purpose not to sinne , but in all things to please God : and so the Lord accepts their will and constant endeuour , for the deed , and they be righteous before God , and no sinners , but keepers of the law . And these shall walke with me in white . Here after the commendation is a promise , to walk , that is , liue , in white , that is , in ioy and happinesse . Eccles. 9. 8. Let thy garments be white : that is , reioyce and take thy lawfull pleasure , in the things of this life . The church before was threatned to haue Christ as iudge , and to destroy them , but these few they shall not taste of his wrath , but be with Christ for euer in glory and happinesse . By which we see , that men which communicate not with the sins of townes , countries , or nations , shall not partake in iudgement with them . Lot liued in Sodom , yet his righteous soule was not partaker of their sins , neither was it of their punishment , Gen. 19. Ezech. 6. 9. they which mourned for the sins of the people were marked , and in the destruction not touched . By reason of our long peace , sins abound , so that there is plentie of sin , of contempt of the word , of religion , &c. These sins call for iudgment , and wil haue iudgement : now if we would escape this iudgement , we must take heed we communicate not with these sins , and then we shall escape , though we liue in Sodome . After the promise , followeth a reason of the same : For they be worthy . Hence the Papists gather , that a man by his workes may merit heauē , because here they be worthy of reward , & be worthy to walke with Christ in glory . But I answer , all true seruants of God be worthy of life euerlasting , because God the father giueth Christ to euery true beleeuer : so that euery beleeuer may truly say , Christ is mine : and withall he giueth the spirit of Christ , which stirreth vp in the heart true iustifying faith , which layeth hold on Christ , applieth him and all his righteousnesse . Now Christ being giuen to vs by God , and receiued of vs by faith , is wholly ours , and his righteousnesse is made ours by imputation , so that Christ with all his benefits is truly ours : and when one stands thus iustified in Christ , and clothed with his righteousnesse , he is said to be worthy of saluation , not for any thing of his owne , but for Christs righteousnesse : for there is a double righteousnesse , one of the person , as when Christs righteousnesse is imputed to vs : another of the work , as when a work is done answerable to the rigour of the law , and then it is meritorious . Now Christ speaketh here of the worthinesse of the person , not of the worke of the person , standing righteous in Christs righteousnesse . Verse 5. To him which ouercometh . Here is the conclusion : in it note two parts : first , a promise : secondly , a commaundement : of these before . To him which ouercometh : that is , which getteth victory ouer all his spirituall enemies : which we do , by holding faith and a good conscience in all things to the end : and this is , first the partie to whom . Seeing that the promises are euer made to him which ouercometh , we must labour to haue that estate ; in conscience truly to say , we haue laboured in all things to keepe faith and a good conscience , and to thinke it a miserable estate to be ouercome of any enemy , be it sin , the diuell , the world , or our flesh . I come to the thing promised , which is threefold in words , but one in substance , namely glory , happines , and life euerlasting . First , He shall be clothed in white aray , that is , with eternall glory , happines , and life . Out of this the Papists gather , that a man may do a good work in respect of reward . It is true indeed , one may do so , as Moses had respect to the recompence of reward , Hebr. 11. 26. yet that must not be the principall end , but faith to edifie the church and other men ; & thē we may do it to receiue eternal life as a reward . And will not cut his name out of the booke of life . Here two questiōs must be assoiled . 1. What is the book of life ? 2. Whether one can be blotted out of it ? for thou hast the booke of life in Gods predestination , or his decree in election , by which he hath ordained some men to life in his good pleasure : & this decree of God is called in a resemblance the booke of life . For as a General in the field hath his book , wherein he writes al his souldiers names : and a Magistrate keepes a record , writing in it all the citizens of that citie ; so God hath his decree , wherein he writes the names of all those whom he will saue in his secret counsell . The second question is : Whether one can be put out of this booke ? Ans. A man is written in this booke two wayes : first , in the iudgement of God truly : secondly , in the iudgement of men . Now if a man be truly written in the counsell of God , then he cannot be put out : but if he be onely in the iudgement of men , he may be blotted out . For the first , they cannot , because Gods counsell is vnchangeable : and ( Rom. 8. ) whom he predestinates he calleth , iustifieth , and sanctifieth . This golden chaine cannot be broken , but whom he predestinateth he glorifieth , ergo they cannot fall finally . As for the other , being onely in the iudgement of men , as all be liuing in the church professing Christ , these may be put out . Psal. 69. Let them be blotted out of the booke of life : he prayeth that they might be manifested , that they were neuer indeed in the booke of life . Hence , first we see the number of the elect is certaine , for their names are in Gods bill , they cannot be put out , but remaine for euer . This then is no vniuersall election : for what neede God a bill or booke to write in some , if all were elected ? Seeing some men being in this booke onely in the iudgement of men , may be blotted out , and manifested to men to be but hypocrites : then we must take heed of all sin , and make conscience of euery sinne ; for so often as we sin , we reach vp a pen to heauen to crosse our names , to blot them out as much as in vs lieth . Let vs then looke to haue our consciences assured that we be in that booke : which we may , if we find our consciences free from all sin , and from all appearance of sin . But some godlesse person will hence gather , I will liue as I list , for if I be in the booke of life I shall be saued ; if not damned , liue how I can . But these deceiue themselues , for if their names be in it , they cannot liue in sin , but in faith and obedience , in newnesse of life and repentance : for he which is predestinated is iustified , and must liue in repentance and faith : and as surely as he shall be saued , he shall liue in faith and repentance . 3. I will confesse him in the kingdom of heauen . That is , at the last day I wil take him for mine : he which thus ouercometh and liueth in faith & a good conscience , I wil confesse him to belong to me , to be my mēber , I wil separate him from al the world , and take him to my selfe , and pronounce to him the sentence of absolution , Come thou blessed of my Father , Math. 25. The end why Christ propounds this third blessing , is to moue euery person in the church of Sardis , to confesse Christ in this world : for he reasons thus , If thou shalt confesse me before men , I wil confesse thee before my Father : if not , I will deny thee , euen before my Father . And so to vs , if we will haue Christ confesse vs before God , we must confesse him before men , and let no creature make vs deny him , but stand out against all his enemies , euen against the gates of hel and the diuel , which is indeed a hard matter for flesh & blood ; yet Christ perswades vs to do it , & to take paines to professe him before all men , for he will confesse vs before God. If a King should come in company , and choose out one , and come to salute him familiarly , call him by his name , and take him by the hand , that would be a great credit : but what a happinesse is it to haue Christ Iesus King of all kings to come and call vs by our names , take vs by the hands , confesse vs to be his friends , and pronounce the sentence of absolution before God , his Angels , the diuel and all men , euen our enemies ? Vers. 7. And write vnto the Church of Philadelpha . Here beginneth the sixth particular Epistle , reaching to the fourteenth verse . And as before euery particular Epistle , was set downe a particular commandement , to write : so here Christ giueth Iohn a particular commandement to write : the end of which commādement , is to warrant Iohns calling , as before often I haue shewed . The Epistle hath three parts : first , the Preface : secondly , the matter : thirdly , the conclusion . The Preface is in the seuenth verse , and it sheweth in whose name this Epistle was written : to wit , in the name of Christ. And as in other Epistles Christ was described , to get credit to the Epistle : so is he here by two properties : first , of holinesse : secondly , of truth : besides , he is desscribed by his kingly office : which hath the keyes of Dauid . The 1 propertie of Christ is , he is holy . But how can Christ be holy , seeing he cometh of Adam , as he is man ? To this many answer , that Christ tooke his substance indeed from Adam , yet so sanctified , as that it is free from all sinne . This , though it be true , yet is not sufficient : for as we take from Adam the corruption of nature , so we haue from him the guilt of sin . Now though sanctification taketh away corruption of nature , yet it taketh not away the guilt of sinne . Then the true answer is this : All which come of Adam by naturall generation , and that commaundement which God gaue in the creation , Increase and multiply , they take from Adam both corruption of nature aud guilt of sin : for both be equally conueyed to vs from Adam . But God , to preuent this , ordained that Christ should be borne , not by naturall generation , but by a miraculous conception : and so though he take of man mans nature , yet he taketh not mans sinne , which he should as well haue had , if he had come by ordinarie and naturall generation . Now in that it is said , Christ is holy , note that he is so , first , in regard of himselfe : secondly , of vs & his church . In regard of himselfe , first , as he is God : his Godhead is holy , nay his diuine nature is holinesse it selfe : there is no difference betweene Christ as he is God , and his holinesse . Secondly , in regard of his humane nature , it was not onely free from all sin , but filled with all holinesse , aboue all men and Angels : he had the holy Ghost without measure . Thirdly , in his actions he was holy , as in his actuall obedience and fulfilling the law . Secondly , Christ is holy in regard of his Church , euen of vs his members , because he is the author of all holinesse in vs , we haue all our holinesse from him , nay , he is the very roote of holinesse ; not as the Father , or the holy Ghost , but in a more speciall maner , because from Christ as the roote , springeth holinesse in all his members . And as from Adam ( being the root in whom all mankind stood ) was conueyed sin and corruption to all which came of him : so from Christ , being the roote , is conueyed holinesse to all his members in him : he is our sanctification , because we fetch our righteousnesse from him , as a branch doth sappe from the root : for the humane nature of Christ is the very root from whence is conueyed to vs all righteousnesse . Seeing Christ is holy , both in himselfe and in vs , yea the root of all holinesse , we must note this maine principle of all true religion : which is , to be set and ingraffed into Christ as a branch into a tree , and being once in him , to become new creatures , to labour to feele the power of Christ killing in vs the old man , our naturall corruptions , and also renewing in vs the new man , and the image of God , in righteousnesse and true holinesse , to feele the power and vertue of Christ as sensibly in vs , as we feele the corruption of nature , and shew this vertue we receiue of Christ , euen as a branch sheweth the sappe it receiueth from the roote , by the leaues and fruite . 2 Seeing Christ was thus holy , he propoundeth to vs a patterne to follow , teaching vs to be holy as he was holy , to make conscience of al sinne , to be conformable to him , to marke what he did , and to imitate it . 1. Ioh. 3. 4. We must purge our selues of sinne , and be pure as he is pure : for he which is not holy as he is holy , shall haue no benefit or fellowship by his death and passion . Thirdly we see , that title giuen to the Bishop of Rome is blasphemous , to call him Holinesse , as it is common in all their speeches to him . Now he in that taketh to him the title of Christ which is a part of Christs honour , communicable to none else : nay , he taketh more on him then Christ here doth : for Christ is called but holy , he is called holinesse it selfe . The second title of Christ , is truth . Christ is called true in three respects : first , because without errour and ignorance he knoweth al things as they be in themselues : so do not creatures , but by vertue from him . Secondly , because what he willeth and decreeth , he willeth and decreeth seriously , without fraud , deceipt , or any contradiction , as appeareth in the whole Scripture , wherein is nothing contrarie to it selfe , but all without chaunge and alteration . Thirdly , because he maketh good all his promises in his word , he accomplisheth and performeth them all , he is the performance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yea and Amen . Seeing Christ is true , nay , truth it self , we see a difference betweene Christ and all false spirits , for they be spirits of errors : the diuell is a lyer from the beginning , he is the father of lyes , nay his nature is to lie , he can do nothing else : but Christ is true , nay truth it selfe , euery way true , in his knowledge , in his will , and in his promises , he is true . Seeing Christ is absolutely true , we must beleeue in him , and beleeue his promises in his word without doubting : for seeing Christ is true , nay truth it selfe , what need we call his promises into question ? And this shold be the very prop of our faith , that he which promiseth is true , & therfore wil perform his promise . So in persecutiō , in trouble and affliction , trust in Christ , he hath promised to helpe ; he will not faile , because he is most true of his promise . Seeing he is so true , he propoundeth himselfe to be followed of vs. Christ he knoweth things truly , he willeth and decreeth things seriously : so should we promise , and performe , and make good our lawfull promises . Psal. 55. The Lord hateth the deceiptfull person . Reu. 20. without , that is in hell , be all deceiptfull and lying persons . Psal. 15. It is a note of a member of the Church , and of Christ , to be true and faithfull , and to speake truth from his heart , for the diuell is the author of lies . 3 Christ is described by his kingly office : which hath the keyes of Dauid . First , let vs see what is meant by the key of Dauid . Esay 22. 22. speaking of Eliakim , saith : I will put the key of Dauid vpon his shoulder : for Ezra had bene Hezechiahs Steward , an ancient steward in many kingdomes : but in his dayes he began to be negligent in his dutie , therfore he decreed to cast him out , and to place Eliakim in his stead , ( 2. King. 18. 18. ) and therefore saith , he will put the key of Dauid , that is , the gouernement of the kingdome of Iudah on his shoulder : for by Dauids house is meant the kingdome of Dauid ; and the giuing of the key , is the placing and inuesting him into his office , and giuing him the authoritie of the kingdome of Dauid . Christ here hath the key of Dauid , great and large authoritie of the Churches , as a chiefe Gouernor in a kingdome . It will be said , Dauids key was temporall , Christs kingdome spirituall . Ans. First , Christ had Dauids key properly : for when Christ was borne , the scepter was departed from Iudah to the Romaine Emperour ; so that Christ then was the next to it , and had true right to the crowne and kingdome : Luk. 3. And Christ challenging his right , saith , ( Mat. 17. 26. ) That the Kings sonnes be free , and therefore he need not to pay tribute . 2 Christ had Dauids key typically and figuratiuely : for Dauids tēporall kingdome was a figure of Christs spirituall kingdome : so Dauid was a figure and type of Christ , therefore he is often called Christ : and Ezec. 3. Christ is called Dauid . Now he is said to haue Dauids kingdome , and not Neroes or any other , because their kingdomes were kingdomes of darknesse and miserie , and cursed kingdomes : but Dauids kingdome was a kingdome of light , a blessed kingdome , hauing those men which were acceptable to God , and therefore was a type of the kingdome of Christ. Then where Christ is said to haue Dauids key , it is not so to be vnderstood , that he had the same with Dauid , but that which is signified by Dauids key , Christ Mat. 2. is called a Nazarite , not that he vsed their rites and customes : for he dranke wine , they did not ; but because he was that signified by a Nazarite , namely , by Sampson , Iud. 13. For as he slue more by his death , then by his life : so Christ he saued more by death then by his life : yet Christ was a Nazarite , that is , seuered from all sin and pollution . And so Christ had Dauids key , that is , the spirituall key signified by his temporall key , which key signifieth authoritie , power , and gouernment of the church of God. Which openeth and none shutteth . In these words Christ hath relation to an house , where , when one openeth the doore , he openeth the house : and so Christ , he openeth and he shutteth , which sheweth his absolute and soueraigne authoritie : he hath the key of Dauid , and he hath it absolutely , no creature is aboue him , but he can shut or open at his pleasure . Now this key is the power of Christ. In his hand , which is a supreme soueraignetie ouer the church , by which he can saue or destroy . Now this soueraigne power of Christ hath three parts : first , to prescribe : secondly , to iudge : thirdly , to saue and destory . First , to prescribe , he hath an absolute power without constraint of any creature , to commaund what he will haue done or not : so he propoundeth doctrine to mens consciences to be beleeued vpon paine of eternall death . Christ sheweth in the bookes of the old and new Testament , that no man can make one article of our beleefe : nay he which teacheth any other doctrine then that , is accursed , Gal. 1. Secondly , Christ hath absolute power to prescribe regiment to his Church , how and in what maner , and also the persons by whom it shall be gouerned . So Moses made the tabernacle according to the patterne Christ shewed him . Salomon built the Temple according to the forme he saw by reuelation . 1. Chron. 28. 12. Thirdly , Christ hath authority to prescribe times for his worship , to appoint Sabbaths , &c. And ( Gen. 1. ) as he created the Sabbath , so hath he power alone to alter it , no creature can prescribe a time to Gods seruice , to the end of the world , but Christ alone . Then it is not true , that the Church hath power to appoint two Sabbaths in one weeke , or one in many weekes ; for it is Christs honour to prescribe his worship , and the time of the same . The second part of Christs soueraigne power , is to iudge , to haue power to determine of his owne will , without helpe of any man or Angell . And in this regard it belongeth to him to giue sense of the Scriptures , he alone gaue them , he is the lawgiuer , and must expound his owne law . Secondly , Christ alone must decide questions and controuersies concerning faith . Then the Church hath not any such power , but from Christ , by helpe of the written word , by which Christ expoundeth them to vs. The third part of this soueraigntie is , that Christ can saue and destroy , open and shut , he alone hath the keys of heauen and hell : he can open , that is , pardon sinne properly . And he alone promiseth this pardon , and can performe it being God : and as he giueth the pardon for sinne , so he giueth also eternall life , sauing mens soules . Secondly , he hath power to shut , to cast some into hell , and to destroy , when men liue in sinnes and dye in thē without repentance : he hath power to hold men in sins , after to cast them into hell , and shut them vp for euer . Seeing Christ prescribeth this doctrine to the soule and consciēce , to the most secret part of mans soule , & such doctrine as can saue and destroy : we see , Christ he is Lord of the Church , he is Lord of the most secret wils and affections , of the chiefest part of the mind . The Papists say , that by vertue of this key of Dauid , Christ can set vp and depose kings and princes at his pleasure : but this they hold , craftily to bring in the damned power of the Pope . But it will do them no good : for Christ as he is Mediator of the Church , and gouernour thereof , he deposeth none , he maketh no king : but as he is God , so he maketh and pulleth downe at his pleasure , being farre aboue all men . And hence kings are called Gods , because they represent Christ as he is God. Christ as he is Mediatour , maketh men spirituall kings , but he maketh not temporall kings but onely as he is God. For if he had such power , why did he refuse to deuide the inheritance , saying , Who made me a Iudge ? and to punish the adulterous woman , confessing he was not a Magistrate . From this power is another deriued frō Christ : namely , the power of the keyes , which proceedeth from the power of Christ , and by which power the key of Dauid is put in execution . Mat. 16. 19. I will giue thee the keyes of heauen . Now this power of the keyes , is a ministerie granted to the Church of God , to open and shut the kingdome of heauen . First , it is a ministerie , that is , a seruice and dutie : for that which the Ministers do , is but a seruice done to the Church , and they be but seruants and stewards of Christ in the Church of God , in gouerning it . So then it is no authoritie but a seruice . When Adam fell , we all fell in him , and he thrust himselfe and all mankind out of Gods kingdome by his sinne , & closed vp heauen gates against vs. Now since that fall , Christ became man , and in his manhood dyed for our sinnes , and made satisfaction to God for them ; and this satisfaction of Christ is the thing which properly openeth the kingdome of heauen , and nothing else properly . Christ alone can open and shut , the Church can only reueale and pronounce the will of God : then no otherwise she openeth or shutteth , but by declaring the same to be open or shut . To the Church of God. That is , to the companie of true beleeuers called to saluation by Christ , to them onely is this key giuen , Mat. 18. 18. the promise is made onely to the Church and Gods people , not to all societies of men . The end of it is , to open and shut . How , Christ he knew best , Ioh. 20. 23. where he sheweth , what is the key , and what to open and shut : namely , to pardon and remit sinnes , and no way else can men open and shut . Now we must distinguish betweene giuing sentēce , & pronouncing that sentence . The first belongs to Christ alone ; the second to man , who forgiueth sinne , not by giuing sentence , but pronouncing sentence giuen alreadie by Christ in heauen . And to make the church to forgiue sinnes properly , is to robbe Christ of a speciall honor due to his Godhead . Then the right vse of the power of the keyes , is , when the church of God vseth them onely in the name of Christ , to open and shut : first , as his seruants and stewards : secondly , according to his will and word , not mans traditions and affections . Thirdly , to bring sinners to saluation , to beget and continue them in repentance . They being so vsed haue a promise : namely , What you bind on earth , is bound in heauen , &c. and it is the means by which Christs power is put in execution . Now this power of the keyes giuen to the Church , hath two parts : first , the ministerie of the word : secondly , spirituall iurisdiction . The first , Mat. 16. 19. namely , the ministerie of the word , is set downe and authorised by Christ : I will giue thee the keyes of the kingdome of heauen , that is , the word of God : and whose sinnes thou shalt bind by that word , they shall be bound by the cords of their sinnes in heauen , &c. This ministerie of the word , is a key to open and shut , two wayes : first , by teaching & expounding the word of God , and doctrine of saluation : and this is a key . Luk. 11. 52. You haue taken away the key of knowledge . The key of knowledge is the doctrine of the word of God. Secondly , the ministerie of the word is a key in men lawfully called , in that they apply in the ministerie thereof , the curses of the law to them which liue in sinnes , and the promises of the Gospell to the repentant heart . So it openeth and shutteth the kingdome of heauen : for that which the Minister pronounceth by Gods word to be bound on earth , is fast bound in heauen , &c. Here we must remember , that Ministers are either certaine or vncertaine of mens repentance : being certaine , they must remit sinnes certainely and simply : but being vncertaine , they must do it with condition , and so they must simply or with condition , remit and retaine sinnes . Then in the publike handling of the word , men must pronounce with conditiō , seeing they be vncertaine who are penitent , who not . Their auditors are a mixt companie , some beleeue , and some do not beleeue : Lydiaes heart is opened , Simon Magus is hardened . The second power of the keyes , is spirituall iurisdiction : it is called spirituall , to distinguish it from mens , and ciuill iurisdiction of the Magistrate . It is set downe and confirmed by Christ , Mat. 18. 16 , 17 , 18. and after , the promise is added , vers . 19. 20. This spirituall iurisdiction is a power , wherby the Church pronounceth sentence vpon an obstinate sinner , and putteth the same sentence in execution . It hath two parts : Excommunication , and absolution . Excommunication is an action of the church , in the name of Christ excluding an obstinate offender frō the outward priuiledges of the church and the kingdome of heauen . That so much is in true excommunication , we see 1. Cor. 5. the incestuous person must be excluded from the church , and be thrust out into the kingdome and regiment of Satan , and his body some way afflicted . Math. 18. 17. if the offender will not repent being excommunicate , he must be as a prophane man , euen one which hath no title to the kingdome of heauen . But some may say , Christ onely can thrust them out of the kingdome of heauen . It is true indeed , so he doth properly , yet the church pronounceth who be receiued and who refused , as that an obstinate sinner is shut out of the church , and withall shut from the kingdome of heauen , she can debarre him of the outward priuiledges of the church . 1. Cor. 6. the drunkard which liueth in drunkennesse shall not come to heauen : vpon which ground the church shuts him out : by her sentence , euē out of the kingdom of God & Christ. Ob. If this be so , thē the true child of God may be shut out , seeing he may fall to such sins . Ans. He may in part , and for a time , not wholly and for euer , because he may be ouertaken often , but yet as a free citizen is known to be a free-man , though he be in prison for a time , and so hath no vse of his freedome ; so the child of God , though in part , for a time he be shut out , hauing no vse of the kingdome of heauen , yet wholly and for euer he is not ; but so soone as he begins to repent , he shal be receiued againe . Excommunication being so weightie a matter , it must be vsed with great aduice , and due preparation , as we would when we cut off a leg or an arme : not rashly , for then we sin against the third commaundement , seeing it is one of Gods speciall ordinances , which we abuse whē it is executed for each smal offence . This excōmunication hath one especial degree , as 1. Cor. 16. 22. he which loueth not Christ , let him be anathema , that is , accursed , and wholly shut from the kingdome of heauen . And this is onely pronounced vpon one which sinneth against the holy Ghost , and then the church vpon sufficient ground may pronounce it . But it is very hard to discerne this sin , being more in the heart then any where else : for it is a set malice against the person of Christ , and that vpon knowledge . Now contrary to excommunication is absolution : when an offender , vpon his sufficient repentance , is approoued to be a member of the church , and of Christ : first Christ must receiue him ; then the church , vpon his repentance , pronounceth and declareth him to be receiued . Further , to know the power of the keyes , we must know foure abuses , crept in the vse of the power of them : the first abuse was in former ages , in that they gaue them onely to Peters person , & barred al other Pastors from them ; wheras they belong to al Pastors in their places as well as Peter . Ob. Mat. 16. 19. Christ saith , I will giue to thee Peter . Ans. But before he spake to all the Disciples : and Peter he being more bold , and indued with aptnes , answered in steed of all : not that the rest did not answer , but to auoid confusion he spake for them all , ergo Christ speakes to him in stead of them al. Secondly ( Iohn 20. 23. ) he giues it to them al , not to Peter alone . And Ministers haue that power conueyed from the Apostles , by vertue of Christs promise , Mat. 28. he will be with them , not onely in their persons , but in them which followed , to the end of the world : to them ( I say ) which should preach and baptise as they did . The second abuse is , that the church of Rome hath turned the power of the keyes into the supremacie of the church : for they make it a supremacie ouer al Princes and churches , whereby they put vp and pul downe Kings , and make lawes to bind all mens consciences . For it is a seruice , and no supremacy . The third abuse is , that they will haue onely the Clergie , and not the Prince to deale in matters of religion : but we reade the contrary in Gods word . Iosias 2. Chron. 35. 32. he intends to banish idolatrie , and to set vp the true worship of God , and therefore causeth the people of Beniamin and Iudah to stand to his couenant , his subiects to obey his intent : and this is commended in him . But they say , that Princes haue not the chiefest power to gouerne , because Pastors haue the power of the keyes . Answ. Spirituall power is giuen to the Pastors , to rule the church spiritually ; yet Princes haue power to rule the church ciuilly , to cause their subiects to embrace true religion , and to forsake idolatrie : but then ( say some ) they should be vnder the Pastors . Answ. If we consider the Pastors person and goods , they be vnder the Princes : but as they beare the key of Christ and his word , the King must honour them , for they stand in the stead of Christ : but to make the Pastor aboue the Prince , is a ready way to get all into his hand , and a great abuse in the church of God. The fourth abuse is , that the Romish church hath turned the power of the keys into the hands of their Priests in the sacramēt of penance , for euery Popish priest sits as iudge , and euery man cometh to him , kneeleth to him , confesseth all his sinnes he can remember against euery commandement : he inioyneth him to bewaile them , and after some signes of repentance , he forgiueth the fault , and that properly as God doth : yet after pardon , he must vndergo some temporall punishment , for he forgiueth the fault only , not the punishment . In which abuse note these errors . First , there is confession of all sinnes , which hath no warrant in the word : secondly , he giuing absolution properly as God doth , robbeth Christ of his honor : for euē the Pharises confessed , that God alone forgiueth sinnes properly . Thirdly , they absolue from the fault , but not the punishment , and this is to enrich themselues , and to get whole countries , yea all mens lands and liuings into their owne hands . Fourthly , they will haue them make satisfaction to God , which is impossible , and withall , maketh Christs satisfaction imperfect . Now by these foure abuses it appeareth , that Christ vnto thē is no true Christ : but though the Pope giue the keyes of Peter , the crosse keyes in his Armes , yet he hath not the true vse of them : nay , seeing he maketh new doores , ( as beside that of heauen and hel , ) those of Purgatorie and Lymbus Patrum , he must make new keyes to open them , flat contrarie to the keyes of Christ. In that Christ is said both to open and shut , we learne , that he openeth not to all men and euery person , but shutteth heauen gates against some : for Adam falling from Gods fauour by his sinne , shut out himselfe and his posteritie , both out of the heauenly and earthly Paradise : so that our sinnes be now as a partition wall , and a cloud to separate God and vs. And for this , euen for our sinnes , Christ shutteth some out of heauen . Then by this we see our miserable case : for by our sinnes we be all shut out of heauen , and vnder the power of Satan . Our sinnes haue bene as so many bars to shut vp heauen gates , which is no small matter , yet the diuell bewitcheth vs , and maketh vs thinke sinne is no sinne , great sinnes be small ; small , none : whereas the least sinne is sufficient to shut vs out of heauen for euer . Againe , seeing sinne shutteth vs out of heauen , we must repent for euery sinne : for we cannot come thither if we liue in any one sinne , euery sinne is a barre and locke to shut vs from Gods kingdome : and we must labour to haue these bolts taken of , which is only by the passion of Christ , for that alone can take them away . Thirdly , we see that Christ opened heauen to some , as to Nathanael in the ministery of the word : and he hath now opened heauen doores by his death , and traced the way by his blood . Now the doore being open , we must labour to enter in , yea thrust and croud to get in . That we may come thither , we must become members first of his church on earth , else we cannot come to heauen . That we may do this , first , we must come to the doore , namely the church , before we come to the house , namely heauen . Now the church is the doore , and in it is the key to open heauen gates , namely the word of God. That thou maist come into the church , first humble thy selfe for all thy sinnes , secondly trust in Christ for the free pardon of all thy sins , and purpose in thy heart to liue a new life , and constantly in all things to please God to the end , and then thou art in the church , and hast the key to open heauen gates . But if thou come not to open this doore in this life where the key is , thou canst neuer enter into the kingdome of heauen in the life to come . Verse . 8. I know thy workes . From this eighth verse to the eleuenth , is contained the matter of the Epistle , containing three heads : first , praise : secondly , promise : thirdly , commandement . The praise is in the eigth verse : the promise is two-fold , in the ninth and tenth verses : the commaundement in the eleuenth . 1. The praise is propounded summarily , I know thy workes . Then the reason why he praiseth her , where the former words be expounded . I know thy workes . This hath bin expounded in euery Epistle , I know and approue thy course and conuersation of life . These words are repeated in euery Epistle , to stir vp euery church and member of the same , to the feare of God : for Christ by these words would haue vs be perswaded , that God is present with vs , seeth all we do , is an eye-witnesse of all our actions . Then we should do all our actions as in his presence , as before his Maiestie : and where this consideration is not in some measure , there is no feare of God , nor true religion . The reason of this commendatiō is added , Behold , &c. here note two points , first a signe of his approbation , I haue giuen thee an open doore , &c. secondly , what be the workes he approoued , Thou hast a litle strength . Behold , &c. These words may be vnderstood either of the Angell of Philadelpha alone , or of the whole church , both Pastor and people . If of the Angell , this is the sense : Behold I haue giuen thee , that is , behold and consider I haue giuen and vouchsafed thee libertie , and oportunity to preach my Gospel , and by preaching to win and conuert sinners to me . So 1. Cor. 16. 9. there Paul vseth the same words , signifying by the doore of vtterance , libertie and oportunitie to preach the Gospell of Christ. For thou hast a litle strength : That is , though thou be endued but with a small measure of gifts , yet thou hast maintained the doctrine of saluation , and not denied my Gospel in persecution . Now Christ saying thus to this Minister , that he had giuen him libertie to preach ; shewes it is a great priuiledge to preach the Gospell , and to win soules to Christ : for so much the word Behold , and the words themselues import . That it is so , it appeareth in that the most worthy Prophets haue not had this graunted , as Esay , Ezechiel , &c. they hardened the people , and they say they spēt their strength in vain , & did no good . For this , ministers are called the instruments of saluation , Dan. 12. they shall shine , for the winning of soules , as stars in heauen . Then they which haue this priuiledge , should esteeme of it highly aboue any thing in the world , for it is a most excellent dignitie , aboue all earthly preferments , for which we ought especially to magnifie Gods mercie . For thou hast a litle strength . Though thou hast but small measure of grace and gifts , yet thou hast maintained my word . Here we see that Ministers , though indued with small gifts , may do much good to the Church , as this Angell of Philadelphia did : and we haue seene by experience , when as in Queene Maries time , in this place learning abounded , yet not one of them would stand out for the Gospell : yet one not farre off , hauing but small gifts in comparison of their schoole-learning , stood out and sealed the profession of it with his bloud . And so now men of smaller gifts further the Church and Gospell , more then they which haue farre greater knowledge in the arts and tongs : for such as haue greater gifts , be commonly flacke , so that they which be behind them in gifts an hundred degrees , do more good in the Church then they , by a thousand degrees . Yet for all this , men must be brought vp in learning , and labor to know Arts and Toungs , though we see it cometh to passe , that men which want such schoole-learning , they haue zeale , and do more good then they which excell in them : that so men of greater gifts might be humbled in the consideration of this point . Naamans seruant perswadeth him , when Elisha the Prophet cannot . 2. King. 5. 12. Behold . These words may also be vnderstood of the whole Church : I haue giuen thee a doore : that is , a speciall priuiledge to enter into the kingdome of heauen , and title to it . I approue thy workes : and this is a signe of it , that I haue giuen thee entrance into the same . Now this is a priuiledge not belonging to all men , but onely to the Church of God. Which confuteth vniuersall redemption . If this then be a priuiledge of the Church , to enter into the kingdome of heauen , and to haue such liberty , we must labour to vse it , striuing to enter into that place . We haue this priuiledge , to see heauen open by faith : we must not then be so slacke to enter into it : but alas we make no account of it , we are wholy possessed with the profits and pleasures of this life : and our sinnes are such a loade to vs , that we cannot enter in . Oh let vs cast off such burthens , that so we may more easily enter . Which no mā shall shut . That is , no power , after I haue opened heauen , shall be able to shut it . Here after the libertie , he sheweth the continuance of it : namely , for euer . How then is it true , that Christ died for all men effectually , if all men are not saued , because they will not ? So Christ should for his part open heauen , and they should shut it by their wils . But Christ saith , no power either of the diuell or man can shut it , he hauing once opened the same . For thou hast a litle strength . Thou art indued with a litle and small measure of grace , of faith , hope , & regeneration : yet according to that measure , thou hast defended my word , and not denied me in persecution . By this we see , that a man indued with a small measure of Gods spirit , may do works acceptable to God , and by the same come to life euerlasting , if his grace be true grace . Math. 17. if their faith be but as a graine of mustard seed , it shall be able to remoue mountaines . Now that which is true of miraculous faith , that is true of iustifying faith : if it be true , though neuer so litle , yet it shall be able to do workes pleasing to God , and by the same we may come to saluation : for God regardeth not so much the measure of grace , as the maner , that it be true , not fained . In this is a speciall comfort for those which labour to keepe faith and a good conscience . Such are often troubled with the consideration of their owne weaknesse and wants : but they must know , that if they haue true faith , though it be but in small measure , the Lord accepteth of them , if they labour to please God in all things : for the Lord accepteth a man , not for that he should haue , but for that he bestoweth on him , be it much or litle . This may incourage those which be not so forward in religion , which haue not made such proceeding as they should : for many seeing the Lord to require so much , they cast all off , and neuer labour to come to know religion , and to keepe faith and a good conscience . But these shold remember , that the Lord accepteth of small gifts if they be true ; he accepteth a man according to the measure of grace he bestoweth on him , be it more or lesse . Then we must not be discouraged for our wants , imperfections , and ignorances : for if we labour to haue true faith , the Lord regardeth not the measure of grace , but that it be true grace . Yet we must take heed we abuse not this mercie of God , and take occasion to sinne , and to become negligent and carelesse in the duties of religion , but still labour to come to such measure , as the Lord will most approue of . Because , &c. Here Christ sheweth for what workes he commendeth this Church : first , she kept his word : secondly , she denyed not his name , but maintained it in persecution against all his enemies . And these two containe euen all the duties of a true Christian , and the whole practise of all religion . And these must be an example for vs : we must labour to keepe his word , and in all things to do his will. Secondly , we must in time of persecution defend his name , and maintaine his word against all his enemies . To keepe his word . A few wordes , but a great dutie : for it signifieth , that she in all things , in euery commaundement of the law and Gospell , had care to obey his word and will. And happie were we indeed , if Christ could say so of vs , that we obeyed his word , all the commandements of the law by obeying , and the Gospel by faith and repentance , &c. But it cannot : for though in shew we professe we do , yet in life we shew we faile in most points of both . Vers. 9. 10. In these verses are two promises concerning the conuersion of certaine Iewes . Behold , &c. Here is the first promise concerning the the confirmation of the Church of Philadelphia . Now it is likely , in this citie there was a synagogue of the Iewes , which bare men in hand , that they were the true worshippers of God , yet denied Christ the Sauiour , and so persecuted this Church . Now Christ here promiseth he will make this synagogue repent , and become true members of Christ , to professe Christ , and worship him . In this promise note three points : first , who is the author of their conuersion , namely , God : for so it is said , I will make them , or I will bring them to that estate , to worship me . Secondly , who be conuerted , namely , the synagogue of the Iewes . Thirdly , the fruites of their repentance : they shall worship before thy feet . First , the author of their conuersion is Christ himselfe : for so he saith , I will make them to repent . These are significant words , which giue all to God in their conuersion of some and of all sinners , God is the sole author , man hath no stroke in his owne conuersion : man indeed willeth it , and is conuerted willingly ; yet not by nature doth he will it , but by grace . This confutes the Papists , who hold that nature and grace may concurre in the conuersion of a sinner : for a man ( say they ) being stirred vp by grace , can will and do that which is good . As a man being sicke , he hath the facultie of walking , yet being faint he cannot , vnlesse he leane on anothers shoulder : so a man hath a power to will that which is good , but it must be stirred vp first by grace . But Ephes. 2. man by nature is not onely sicke , but starke dead in sin , and cannot moue one foote , no more then a dead man. Obiect . But ( say they ) then man should be but a blocke , if he doth nothing in his conuersion . Answ. Though he do nothing in the matter of conuersion , yet he hath sense and vnderstanding , which he can vse in naturall and ciuill causes , though he cannot vse them in spirituall actions , and so he is not like a stocke . I wil giue thē and make thē come : therfore a man being effectually called , he cannot either come , or not come at his pleasure , as though God did for his part offer man grace , and will him to come , yet he may refuse it , and not come : but if God call , man cannot but come , else Christ would not haue said , I will giue him and make him come . But they say , Matth. 23. Christ saith to Ierusalem , How oft would I , &c. but you would not . Answ. He spake that not as he was God , but as he was a Prophet , or the Minister of circumcision to the Iewes . Againe , say they Act. 27. they resisted the holy Ghost . Ans. That is the doctrine of the Apostles and Prophets , which was indicted by the holy Ghost , not the spirit of God himselfe , for no inferior power can resist a superior . To come to the next . Who be conuerted . Namely , a certaine synagogue of the Iewes at Philadelphia , which said they were worshippers of Christ , yet indeed were the synagogue of Satan , and bond-slaues of the diuell . Here we see not onely small , but great and old sinners may repent and be saued . Christ he died for all kinds of sinners , great , rebellious and obstinate : if they can repent , they may be conuerted and come to Christ. 2. Thess. 2. 26. they must waite for the repentance of those which were taken in the diuels snares , so as he would wish them no surer . Rom. 1. some were giuen ouer to a reprobate sense , yet it is likely that some of them repented . Then we see , great , grieuous , and notorious sins may be forgiuen , yet we must not abuse the grace of God to liue in sinne , but gather comfort hence , that though we be great sinners , yet if we can repent there is mercie with the Lord , no sin can hinder vs from Christ. We reade that Christ healed three sorts of dead men , some when they went to the graue , some buried , and some which lay foure dayes and stanke , as Lazarus did . So Christ healeth all kind of persons , he calleth men of all sorts , euen them which lie stinking in sinnes , and are almost rotten in them . Then take the benefite of Christs exceeding mercie , when he calleth thee to repent : come , and cast away thy sinne , though thou be a vassal of Satan , a man rotten in sin , yet Christ hath mercy infinit , he can heale and help thee : and he came to call , not those which think they be righteous , but such as are penitent sinners , to take them out of the Lions paw , and to saue the lost sheepe of Israel . Then abuse not this exceeding mercie , but blesse his Maiestie for it , and vse it as a meanes to repent , to bring thee to newnesse of life , to breake off thy sin , and to make thee a liuely member in Iesus Christ. I will make them come and worship . Now followeth the third point in the conuersion of a sinner : namely the good fruites of their repentance and conuersion . I will make them worship . These words are expounded 1. Cor. 14. 25. where the children of God prophecying , there cometh in an vnlearned man , he falleth downe and worshippeth : so here he will cause these wicked Iewes to come , and fall downe , and worship and adore the true God in the congregation of Gods church and people . In these words note two fruites of conuersion : the first concernes God : the second , the church of God and the members of the same . For the first ; to worship God , it is a true fruite of a conuerted sinner , which no man can truly performe as he ought till he be conuerted , to wit , to worship and adore God in the companie of his saints & people . The natural man knoweth that there is a God , that this God must be worshipped : but to worship him as he ought , it is a worke that none but he which is truly conuerted can performe . Another may performe outward worship , heare the word , receiue the sacraments : but true worship which is in the heart and spirit ( for God is a spirit ) that he cannot performe . Now for the worship of God , three properties are to be noted in these words : first , They shall come and worship : not worship simply , but come , signifying that the true worship of God must be voluntary , willing , and cheerefull , not of constraint or compulsion , but as though there were no law or iudgment for them if they did not . Psa. 110. they came freely , not by compulsion . Then we see how most men come short : for men are not touched with loue of the word , neuer or seldome come to heare it , onely come to morning or euening Prayer , because if they do not , the law wil compell them . These are no true worshippers of God , for he cannot abide any worshippers , but willing and voluntary . And worship : That is , reuerence God with bowing the body or knee : and this is the second property : we must expresse our reuerence in conuenient and seemely bowing of the body or the knee . Then we see , this is not a thing indifferent , but necessary , to vse meete and conuenient gesture of the bodie in the seruice of God , to bow downe , and prostrate our selues , our soule and bodie . Esay . 6. the Angels in the presence of God couer their feete with three wings , and their face with other three , testifying their reuerence and adoration in the worship of God. So must Gods people worship him in soule and bodie , &c. But we come short in this dutie : for whereas we should vse seemely and conuenient gesture of the bodie , to shew our reuerence and humilitie , we see many lie snorting and leaning on their elbowes , others vnreuerently with their heads couered which ought to be bare , for God is a God of soule and bodie , therefore we must reuerence him with both . Before thy feet . This is the third propertie : namely , in the congregation of Gods people , they shall prostrate themselues at their feet : in hearing the word or prayer , they must be humbled , the pride of their hearts beaten downe , be smitten with feare of Gods Maiestie , and of their owne sinnes . Act. 16. 29. The Iaylor ouer night put Paule into prison , but in the morning finding all the prison doores open , and thinking all the prisoners to be gone , he would haue killed himself . Now being thus astonished and affraid , Paule preacheth the Gospell to him , which before he contemned : but now being smitten with feare of the Maiestie of God , he heareth Paule willingly with trembling , and cometh kneeling and crowching to him , saying : What shall I do ? &c. And vntill a man be smitten downe with feare of Gods glorious Maiestie , with sense of his iudgements for his sinnes , and so come to humble himselfe , he cannot be a true beleeuer of Gods will and word . The cause why there be so few true professors , and that all serue God with formall worship , is , because they were neuer cast downe , they were neuer smitten with feare of Gods Maiestie , neuer confounded for their owne sinnes : for till these be in vs in some sort , we cannot worship God , we cannot bow , and crowch , and humble our selues before him . And this is the cause why most of the people euery where content themselues with outward and formal worship , with mumbling ouer their Creed , Pater noster , and the tenne Commandements ; they were neuer smitten downe with feare of Gods iudgements and their owne sinnes : their natural pride was neuer beaten downe with their owne vnworthinesse . Then if we would be true worshippers of God , let vs come willingly , let vs worship God in soule and bodie , and let vs come with humbled hearts , with mortified minds and affections , and so we shall worship him aright . The second fruite of the conuersion concerneth man : Before thy feete , meaning the church of Philadelphia : namely , that they being conuerted to the church of God , should reuerence it , and the members thereof . They shall cast themselues downe in the congregation , as men not worthie to be mēbers of the church , but as a footstoole for them to trample and tread on , by reason of the great sinnes which these conuerted Iewes had before committed . This their exceeding reuerence shewes it selfe in the roote of the same , which is a base conceit and vile opinion of themselues , and so should euery true conuert study to confesse , namely , that he is the greatest sinner of all Gods children , and thinke so basely of himselfe , that he can be content to be not a member , but the footstoole of the congregation : and this must we follow , if we be truly cōuerted ; we must haue a base opiniō of our selues , think we are the most vile of all Gods people , & giue place to all men in regard of our sins . Paul Tim. 2. calleth himselfe the chiefe of all sinners , and we must do the like : for the proud Pharisaicall heart is farre from repentance , but the lowly and humble heart is accepted of God. And shalt know that I loue thee . Here is a reason of the former words , for why did these persecuted Iewes become true worshippers of God , and beleeue in him , and reuerence his church ? The reason is , because I wil make them perswaded that I loue them : and this is the ground of all true reuerence . All superiours haue reuerence due to them by Gods ordinance , as the father , master , Magistrate , &c. Now that they may haue true reuerence of their inferiours , they must first labour to be beloued of the Lord , and then they procure to themselues true reuerence : for the loue of God to vs , is the ground of this . Then those which excel in birth or riches , they must not looke to be reuerenced for them , but for that they be loued of God. And whence cometh it that men in authoritie , as the father , master , Magistrate , Prince , &c. want their due honor and reuerence , but because they seeke not the ground of it , namely to be in the fauour of God. Because thou hast kept the words of my patience . Here is the second promise of Christ , namely , preseruation of this church in time of most bloudie persecution . This Epistle and booke was written by Iohn after Christs ascension in the daies of Diocletian . Now after him came Traian , who raysed a most bloudy persecution against the church in al countries , putting to death many of Gods children . Now of this persecution , Christ foretels this church , and withall makes this promise , that he will preserue them out of the Emperors hand , and addeth a reason , They were constant to obey his Gospell . In the promise consider first the occasion , Because thou hast kept : secondly , the thing promised , Deliuerance : thirdly , a prediction or prophecie of that which should come on this Church . The occasion : Because thou hast kept the word of my patience . Some vnderstand by word of patience , the cōmandement of patience , which she shold obey : but that is too narrow : but it signifieth the doctrine of saluatiō taught in Christ. And this doctrine of saluation is called the word of patience : first , because the doctrine of the Gospell teacheth vs patience : secondly , because it is an instrument of patience , to worke it in vs : for when a man beleeueth his saluation in Christ , then he is patient in all things . Thirdly and especially , because the Gospell cannot be obeyed constantly to the end , without patience . For a time one may obey , but it is impossible to obey and be constant to the end , without patience . The good ground bringeth foorth fruit , but in patience . Luk. 8. This Church receiued the doctrine of the Gospell , and constantly beleeued it : for which is promised deliuerance in persecution . Then we see , that the grace of God well vsed , is rewarded with plentie and increase of grace : so that they which haue but small measure of grace , yet if they be faithfull , the Lord will reward it with greater increase . This should make vs take pains to increase , and vse our talent of faith , patience , repentance , and obedience , to the glorie of God , and good of men : and the Lord will double and triple the same , otherwise he will take that talent from vs. The doctrine of the Gospell , being a doctrine of patience , how necessarie is it for vs to learne the same , seeing the calamities and afflictions belonging to any calling are very many ? We must get our bread in the sweat of our browes , and no man is free from sicknesse , sorrow , and death . Now if we would indure these afflictions , we must haue this grace of patience , and constantly beleeue the doctrine of saluation by Christ , which will make vs patient in any crosse whatsoeuer . Againe , we professe the Gospell of Christ : now this is a doctrine not of disorder , but of all order and moderation , teaching vs to moderate and hold in our affections and will : whereas if we want it , we are caried away at their pleasure . My patience . Christ calleth it his , because he is the author of it , and worketh it in vs. And this is added to beate downe the pride of this Church . For when Christ commended them for obedience , they might begin to be too proud . Therefore he hauing commended her , lest she shold be so , he telleth her it is not her owne , but his gift , he putteth it into her heart . And this may beate downe the pride of our hearts , when we consider that we haue nothing of our selues , but all good things in vs come from Christ ; he bestoweth them on vs , he giueth all , nothing we haue of our selues , What hast thou that thou hast not receiued ? why then should we be proud of it ? I will deliuer thee . That is , from the great and bloudie persecution of Traian which lasted fourteene yeares , wherein many of Gods children were put to death . Hence note , that God hath set downe the very times and houres , in which he will trie the faith of his children . Deut. 8. the Lord led Israel through the wildernesse fortie yeares to trie them . Chap. 13. 3. he sendeth false Prophets to trie his seruants , whether they will cleaue to him or not . So the Lord hath set times to trie his for their sins , and to see what grace is in their hearts . So he dealt with Abraham commanding him to kill his sonne , Gen. 22. 2. Chron. 32. 31. he left Hezechiah to trie him . And so euery Christian hath his set time when he must be tried , that so God may either discouer his hypocrisie , or make knowne his faith . When one foundeth a schoole , he setteth some to see how they profit ; after seuen yeares or some such space , he will looke to trie the scholers , that he may see how they go on : and without this triall men will not make so good progresse . So in Gods schoole , the Lord he cometh at his set time , to trie what profit men haue made , to trie their hearts , or true obedience , to reward them accordingly . If God will thus trie vs , then it is best to trie our selues , to seeke what is in vs : for though thou maist bleare the eyes of the world , yet thou canst not deceiue him , he will search thee , and lay all open to the world . If thou be an hypocrite , he will detect thee , and make thee knowne : if not , he will make knowne thy grace . Then neuer dawbe vp the matter , spare not thy selfe , but seriously enter into thine owne heart , and neuer run with Adam from God , for he will pull thee out , slippe off thy figge leaues , and make thee manifest to all men . Now when we haue entred into a narrow search , we must in a strait maner seeke to reforme our liues to the rule of Gods word , that so the Lord when he cometh to trie vs , may approue of vs : for it is said , He will come , the time is set and cannot be changed . It is a wonder to see how mens mouths be full of precisenesse , so that if men knew not the world to be full of blindnesse , it might daunt many Christian hearts . But seeing there must be a day of triall of all that is in vs , the Lord will not take our hypocrisie , but he looketh for sinceritie : then we must seeke as much as is possible , to conforme our selues to Gods will : for when we haue done all we can , we come farre short , and though men mocke vs , yet God will approue vs. Then labour to be pure in all things without hypocrisie , not giuen to any one sin : but in all things , word , deed , and thought , keepe faith and a good conscience : be not like to the foolish virgins ; haue not blazing lampes without oyle . If a man come to trie a scholer in a good schoole , and after long teaching find him not to haue profited , it is a great disgrace : thē what disgrace is it for vs , if after so long time of grace Christ come to try vs , and find no grace in vs , no faith , repentance nor obedience , but hypocrisie , and nothing answerable to our profession ? But we must with Dauid , Psal. 26. be so vpright , that for sinceritie of heart , we would be content to haue the Lord to trie vs , being not giuen to any sinne , nor tainted with any offence . I will saue them . But how can this be , seeing no Church was free frō this generall persecution of Traian : for the Churches of Asia were all persecuted . Now this was one of the most famous Churches : how then did Christ saue them , seeing they were persecuted grieuously , and ( it may be ) put to death many of them ? Ans. Promises of deliuerance ( as this is ) be not simply made , but with condition . I will deliuer thee : that is , saue thee from temptation and persecution , so farre as it shall be hurtfull for the saluation of thee . Christ promiseth freedome , not simply from persecution , but from the hurt which might come thereby to thē , in respect of Gods grace and their saluation . Ps. 91. He which trusteth in the Lord , the plague shall not come nigh his dwelling ; yet we see in common plagues , as well the godly as the wicked die : yet it is a true promise , that the plague shall not come nigh him , to hurt him or his , to hinder any mans saluation . And we pray : Lead vs not into temptation , not to be free from all tēptations , but that we be not wholy left of God vnto the diuel : but though we be tempted , that he will deliuer vs from the euill of the temptation , that it may be for our profit and not our hurt , and so Christs promise is good to them . God will haue his children tempted ; yet here is their comfort , he will keepe them that they shall not haue any hurt by the temptation , to hinder his grace or their saluation . Though they be subiect to temptations , and suffer a thousand crosses , yea die in them , yet if they keepe the faith , they shall take no hurt : but the Lord will turne them to their good : so that this may comfort and reuiue any perplexed and oppressed conscience in persecution and temptation . Againe , seeing this promise is onely conditionall , and not simple , but as it freeth vs from the hurt of the temptation , we see , they which pray for freedome from all temptations , afflictions , and persecutions , haue no warrant out of Gods word , if they put not in that caueat : for euery petition must haue a promise in the word : now there is no promise that a man shall be free from all temptations , but onely from the hurt of temptations & afflictions . Then we must ( when we pray for temporal deliuerances ) pray onely with condition , so farre as they shall not hurt our saluation , and hinder Gods grace in vs. From the houre of temptation . But how can this also be true ? that the long and bloudie persecution vnder Traian for fourteene yeares , should be called but an houre of temptation ? Ans. First , in regard of God , to whom a thousand yeares are but as one day , therefore fourteene yeares is but a short time . Secondly , in regard of eternall punishment in hell which we deserue , this time of persecution is but a short time . Thirdly , in regard of the persecutions of Gods people : Iacob serued twice seuen yeares for Leah , and they seemed a short time to him , by reason of his affection to her : so the affections that Gods people haue to the Lord , to his word and religion , make them thinke many yeares persecution a short time . Paule for his affection and loue to Christ , thought eternall damnation but a yeare , a short time . So these in this Church thought this long and bloudy persecution , a short time , an houre , for that loue they had to Christ and his Gospell , and the glory of God ; and for this affection could haue bene content to suffer it longer . The end why Christ vseth this phrase , is to comfort this and al other Churches in persecutions , by the shortnes of their continuance , which is but an houre , a short time . Now though they last twentie yeares , yet if we haue any affection to Gods glory and to his religion , it will be but an houre , a short time . This consideration of the shortnes of time , might incourage any man , and arme him to endure any persecution , crosse , or affliction . Besides this which I haue said , note that in these words there is a prediction : there is a prediction of a thing to come , namely , an houre of temptation . Here Christ foretelleth a thing , not present , but to come , though not known to the Church , and that without the helpe of any creature , man or Angel : which prophecying of this persecution vnder Traian , sheweth that he is true God : for it is a propertie and priuiledge of God simply , of , by , and from himselfe , without helpe of any creature , foreseeing of things in their courses , to foretell a thing to come . Men cannot foretell any thing , vnlesse it be present in the causes , not simply . Then here we must know the cause why this persecution came to them rather then peace , and why Christ foretold it rather than peace . The cause why Christ saith , this houre of temptation shall come , is not any foreknowledge of Christ , or because he foretelleth it : for things come to passe , not because God foretelleth and knoweth them : but because they be to come to passe , therefore he foreseeth them and foreknoweth them . The cause then why things come to passe , is the will , good pleasure , & decree of God. Act. 2. 23. Christ was put to death by the eternall counsell and decree of God : so it was Gods will and pleasure , not his foreknowledge , or foreseeing , that this persecution came on this church : and the decree of God in the effecting of all things , is the highest cause by which all things come to passe , and that giueth being to al other causes . Obiect . Then God is the author of sin . Answ. As Gods will and decree in the effecting of things , is in the highest place : so must we distinguish of the things he willeth ; for he willeth some things which he effecteth himselfe , as all good things : some things he willeth , and yet doth not effect them , but onely permits them to be done by other : as sin and euill things , which though they come not from his will , yet they be according to his will , not against his will ; for his will disposeth of sin and euill things ; and in all things , good or euill , his will disposeth and setteth downe the causes and circumstances of place , time , maner , how , the end , &c. Then their opinion is false , which hold that certaine things ( as sin ) come to passe , God onely foreseeing them , not decreeing them to come to passe , or permitting them . Now to giue God a bare foreseeing without decreeing , is to rob him of his Godhead , and to take from him his prouidence , by which he disposeth of all things , seeing euery thing which is done cometh to passe by his will and decree , he either decreeing and effecting it , as all good things , or permitting it , as euill things . The end why Christ alleageth this prophecie , is to expound the former words , namely , why he called the time of persecution a temptation , because it should certainly come to trie the whole earth . Where we may note the propertie of any affliction , persecution , or crosse , namely to trie a man , to discrie what is in his heart , whether there be grace and feare of God , or hypocrisie . And for this end is the crosse sent to men , to make knowne either their faith or hypocrisie . And there is nothing better to trie the heart of man then temptation and afflictiō : and then though thy heart was full of presumption before , thou maist know what is in thee , and iudge of thy selfe . Verse 11. Behold , I come shortly . Here is Christs commaundement : in it note first the occasion it selfe : secondly , the reason to inforce it . The commaundement , Hold fast , namely , with both hands , as for life and death . If thou haue receiued a litle measure of grace , rather part with any thing then with it , keepe it and preserue it till death : but of this before . The reasons to inforce this commaundement , are two : one before , the other after . The first , Behold , I come shortly . I wil come to thee shortly , either by generall iudgement , or else by particular iudgement by death . Now before it Christ puts a word of attentiō , to shew that this cōmandement is not to be lightly passed ouer of vs , but to be earnestly and often remembred . Now seeing Christ teacheth vs that he will come shortly to vs in iudgement , general or particular , we must beleeue him , and often haue it in memory , that Christ is not far off , but wil come to vs shortly to shew our estate either in heauen or hell . Then we must beleeue it , haue it written in our hearts and in our memories , and not flatter our selues : we must not say , that Christ will deferre his coming : he teacheth vs that he is at the doore , he cometh shortly , either by generall iudgement of all men , or particular iudgement to vs. Then happy were we if we could ( as that auncient father did ) thinke we heare his trumpet sound continually in our cares , and thinke in our hearts , and remember this , that Christ wil not be long , but will come very shortly . And indeed the cause why men liue in sin , & neuer call themselues to an account , is , because men beleeue not , and haue not learned this lesson , that Christ wil thus come shortly . If mē were thus perswaded in hart , Christ will come to me shortly , to iudge me , giue me my reward in heauen or hell , surely if they belonged to God , it would make them turne to him from their sinnes , and breake off their wicked life ; nay though a man were most desperate , yet this wold make him tremble , to thinke how Christ will come shortly to iudge him : yea it wold make mē if they had any spark of grace , to labor to get faith and a good conscience . Seeing thē Christ is to come to iudge them shortly , who would not repent ? who would not leaue his sins and turne to Christ , vnlesse he will cast his soule away ? Then this is our duty to labour to get faith and a good conscience , to iudge our selues , that we may preuent Christs iudgement . Againe , this very consideration will make a man constant in all Christian duties : and lastly it wil comfort such as be in affliction , for they may be sure their affliction shall not last alway , for Christ will come to iudgement shortly , and he will free them from all their crosses , and he will ere it be long giue them deliuerance . Now followeth the reason after the commaundement , That no man take thy crowne from thee : that is , the crowne of glorie , word , to vse his Sacraments reuerently , else he will take them from vs , put off our crowne , and make vs a barbarous and brutish people , giuen to all idolatrie . O then let vs hold these fast with both hands ; let all go , honour , riches , preferment , pleasures and our owne life , ere we loose our glorious crowne of the Gospell of Christ : for if we wil not hold it fast , he will giue it to a nation , which though now we cōtemne , yet they shall scorn & hisse at vs. And now that we heare of warres and inuasions , let these put vs in mind of greater iudgement , and assure vs that if we make not more accompt of the word and Sacraments , and not only professe outwardly in bodie , but in the seruice of God ioyne heart and hand , be indeed as good professors as we beare the world in hand we are , the Lord will remoue our crowne , and giue it to a nation which will bring foorth better increase , and seeke to maintaine it better . Vers. 12. Him that ouercometh , will I make a pillar in the temple of my God. Here is set downe the promise , which containeth two things : first , to whom the promise is made , to him that ouercometh : secondly , the thing promised in the words following . For the first , he giueth to vnderstand , that whosoeuer will haue his seruice pleasing vnto God , must dispose himselfe to fight a good fight , and to wage battell against all his enemies . A man cannot be a good Christian , except he be a good souldier : when he beginneth to turne to God , then he hath innumerable enemies ▪ both within himselfe , and without , to make him take another course , and turne from God : now if he be not a good souldier , these enemies will ouercome him . For the second , the thing promised is eternall life : in these words : I will make him a pillar in the temple of my God. Christ here alludeth to men in this world , who haue bene wont to build pillars vpon hils and mountaines , that the posteritie to come might remember them when they were dead and rotten . 1. Sa. 18. 18. Absolom in his life had reared him vp a pillar , which is in the kings dale : for he said , I haue no sonne to keepe my name in remembrance . This then is the sense : It is the custome of men , to set vp pillars for the remembrance of their bodies : but I will make the man himselfe that ouercometh , a pillar . In the temple . That is , in the Church triumphant , figured by the temple at Ierusalem : as if he should say : Others set vp pillars in fields and mountaines , but I will make him a pillar in the temple of my God. I will make him a pillar . That is , I will not onely make him a part , but a worthie part in the temple . My God. This is set downe to shew , that God is Christs God , as he is Mediator : otherwise as he is God the second person , he is equall to the Father . And he shall go no more out . First , he shall abide a pillar for euer , he shall not need renewing as the pillars of men do . This pillar shall haue three names : first , the name of God : whereby he doth signifie , that he is the seruant of God. Secondly , the name of the citie of my God. By citie is not meant the triumphant Church , but the place thereof : namely , the high heauens . The meaning of it is ; I will make it manifest , that he is a citizē of the place of glorie . This citie is described in the words following ; by a resemblance it is called new Ierusalem , because that was a citie that resembled Paradise where Adam was , New Ierusalem . But how can it be called new Ierusalem , seeing it was before the earthly Ierusalem ? Answ. It is called new , not in regard of the being , but in regard of reuelation : for it was before the beginning of the world . Which came downe out of heauen from my God. It is not said , it shall come downe , but it is come downe . This clause is added to answer to an obiection , which he that ouercometh might make , thus : Heauen is farre off , how can heauen come downe from heauen ? Ans. It cometh downe to vs by the preaching of the Gospell : for by it we begin to be citizens thereof . Eph. 2. The third name is my new name . By the name of Christ we are to vnderstand glorie and power . Ob. But Christ had glorie and power from all eternitie . Ans. True , he had so : but this is to be meant as he is God incarnate . Now the ends and reasons which made him describe the estate of life euerlasting , are these : first , to comfort them which keep faith and a good conscience , he doth describe the reward thereof , being an excellent meanes to incourage men to go forward in the faith . Learne we then in all our afflictions , to keepe this faith and good conscience to the end , by beholding the estate of life euerlasting , and the reward thereof . Moses desired to suffer afflictions , because he had respect to the recompence of the reward . The second reason of this description , is , to bring men to view the excellencie of life euerlasting . Many men are drawne from religion , because they take such pleasure in earthly matters : which they would not , if they thought eternall life so great a matter . The third reason is , to teach men to practise Paules rule in the 1. to Tim. 6. 12. to lay hold on eternall life . Men with both hands lay hold on the world , both of honour and riches , none layeth sure hold of life euerlasting , though it be neuer so sweet , pleasant , blessed , and glorious . The fourth reason is : to make the people of God not to feare the cruellest death that can be , seeing bodily death is a doore to glory . Thus much generally of the twelfth verse : now it followeth that I speake particularly . I will make him a pillar . That which the seruants of God shall be in the Church triumphant , that they must beginne to be in the Church militant . If therefore thou wouldest be a pillar in heauen , thou must begin to be one on earth , by vpholding and maintaining the Gospell . Againe , in that he saith , I will make him a pillar in Ierusalem , that is , the Church triumphant , they must learne to amend their erronious opinion , who thinke euery Church as holy as Ierusalem , and is to haue the same reuerence . And I will write vpon him . That is , he shall haue God for his God. Here he giueth vs to vnderstand , that we can haue no fellowship with God but by Christ , God will neuer saue nor blesse vs out of Christ his Sonne . If therefore thou wilt giue thankes to God , thou must do it through Christ : if thou wilt receiue any temporall blessing of God , it must be in and by , not out of Christ. I will make him a citizen of the kingdome of heauen . Here we must learne to carrie our selues in this world as citizens of heauen , and not of this world , otherwise we can neuer looke for heauen . Phil. 3. 20. I will make heauen come downe . Here we may see the mercie of God to man : heauen was shut vp by our sinnes , but God hath opened it by the bloud of Christ , that we might enter therein . Therefore if we will haue the new name , we must become new creatures : for neither circumcision nor vncircumcision auaileth any thing , but a new creature : if we content our selues with the old man , we shall neuer come to heauen . Vers. 13. Let him that hath an eare , heare what the spirit saith to the Churches . This is the last part of the Epistle written to the Church of Philadelphia . Now whereas Christ againe and againe repeateth the same words , the Ministers of the Gospell haue a warrant if they preach the same Sermon to the people , yea though they preach it oftentimes . But they must looke that they do it not for ease , but for the good of the Church . And therefore the hearers hearing the Minister repeate the same doctrine , ought not curiously to reprehend him : for then they may as well reprehend Christ himselfe , as before I haue shewed . Here then is a dutie commaunded : namely , to heare : this hearing is the good learning that bringeth true faith , saluation , and sincere obedience with it . But to whom is this commandement giuen ? To hearing hearers , and to such as do not onely receiue the word of God with their outward eares , but with the eare that is in the heart . Hence we learne , first , that God doth not giue to all men grace to heare his word to their saluation . Secondly , that we must so heare , that thereby we may be conuerted and changed . But what is to be said ? namely , what the spirit teacheth to the Churches . That we might heare attentiuely , he vseth a double reason : one drawne from the speaker : another from the auditors , to wit , the Churches . But I haue spoken of these before . And to the Angell of the Church of the Laodiceans write , &c. As before all the other Epistles , so before this last Epistle , there is a commandement giuen to Iohn to write it . And the Epistle hath three parts , as the former had : first , a Preface : secondly , the matter : thirdly , a conclusion . First , of the Preface , wherin Christ is described ( in whose name it was penned ) by two arguments . First , by his name and title , Amen , a faithfull witnesse . Secondly , by his priuiledge and propertie , the beginning of the cratures . Amen , is an Aduerb of affirmation or asseueration , signifying truly , verily , & certainly . The reason why he is so called , is rendred in the words that follow , which are a commentary and full exposition of this , The faithfull witnesse , &c. So that to this end he is called Amen , to shew that he is a true and faithfull witnesse . See chap. 1. 5. there I expound it . And here I will repeate the heads onely of that exposition . He is called a witnesse , betweene God the father and vs , because he doth not onely reueale the fathers will to vs , but sealed it with his blood , and giueth vs many testimonies inward and outward : but of all testimonies , that of the Scripture is most certaine . And for these three respects he is thus termed : first , because he doth reueale it , and seale it , and ratifie it , by inward and outward testimonies : secondly , because he wold accomplish his fathers wil. 2. Cor. 1. 20. All the promises of God are in him , yea and Amen : that is , most certaine , and therefore he is a witnesse , yea a faithfull witnesse . Thirdly , he is called a true witnesse , because he speaketh the truth : that which he reuealeth from his father , is the will of his father , who is truth it selfe : he saith as the thing is , without error or falshood , nay his will is the rule of all truth . This is the meaning of the first argument . Now the vse and the end why here Christ is so called , if we do but reade the Epistle and marke the contents , we may guesse probably at the end : which is , that he might shew himselfe an example to the Angell of that Church , who was slacke and negligent in his ministery , therfore Christ instructs him how to cary himself without respect of persons , teaching the word of God truly and faithfully . See chap. 1. 5. And not only to the Angel , but to all the Church , yea to all Christians , he propounds himselfe an example of two worthy vertues , faith and truth : he would haue all to be true and faithfull in their life and conuersation , euen as he is . This faith is a vertue , whereby a mans word becometh as sure as an obligation , as we vse to speake , whereby we make good all our words , othes and promises . Truth is that whereby a man without lying , deceit , or fraud speaketh the truth from his heart , that ( I say ) which is necessary to be knowne for his owne and others good , and for the glory of God. Set we this example before our eyes , and as Christ is a true and faithfull witnesse , so let vs be carefull to shew our selues true in all our words and speeches , and to be faithfull in all our promises . These be excellent graces in Christ , and fruites of the spirit in Christians , therefore let vs be knowne by these to be like Christ. The second end of this title , is to induce this Church to apply it selfe to the word of God effectually ; for it was faultie in this point : therfore that he might bring them to this , he saith that he is a faithfull witnesse . How should they do this ? Thus : consider in the word the law and the Gospell , the commaundements , promises and threatnings , and apply them particularly euery man to himselfe : the commandements to know sinne , the threatnings to humble vs , and that we may be touched in conscience , and made fit to receiue Gods grace : see an example of it , Luke 15. in the prodigall son : I haue sinned , and am not worthy , &c. So Daniel and Ezra humbled themselues . No man can truly be humbled till he make this particular application of the word which he readeth and heareth . Now the Gospell also must be thus applied : we are bound to beleeue the promises of life eternal , not onely that they are true , but to apply them to our selues . The Gospell requireth a further thing , which is the foundation of the church : for proofe see Phil. 3. 7 , 8 , 9 , 10 , 11. The summe is this , he esteemes all things losse in regard of Christ , and desires the righteousnes which is by faith in Christ , and to know the vertue of Christs resurrection . Now marke the fifteenth verse : let so many as be perfect be thus minded , teaching euery one of vs our dutie , to apply Christ to our owne person . Thus are we bound in conscience to apply the Gospell to our selues : and whosoeuer doth not so , he makes God a lier , as much as in him lieth . 1. Iohn 5. And this is the principall end and reason why Christ calleth himselfe so , that men might not onely beleeue the word in general , but apply it in particular to themselues . The not doing of this , is the cause of negligence in religon , of so many luke-warme Christians and professors . Therefore let vs all learne this dutie . It is not enough to know the word , no nor to be able to teach it , but aboue al things to lay it to the conscience , to apply it , that we may be truly humbled and turne to God : therefore iustifying faith is that which applieth in particular . Now the second title of Christ , is the beginning of all creatures , Col. 1. 16. By him all things were created in heauen and earth : therefore in regard of creation he is so called . Yet I doubt not but there is a further cause why he is so called here , namely , because he is the beginning of the new creatures : as Ephes. 1. 10. where it is said , we are Gods workmanship , created in Christ to good workes . Marke there euery Christian is a workmanship of God. To this purpose Esay 53. 10. saith , whē Christ shal giue him selfe a free will offering , he shall see his seed . How ? Thus : All that are borne a new , they are the seed of Christ , he is the beginning and roote , and so much the very scope of this Epistle declareth . Now he is such a beginning two waies , first as he is the author of regeneration , for whosoeuer is borne a new , Christ is the cause and author of his conuersion . Therefore Esay 9. 6. he is called the father of eternitie , because he doth regenerate men to life by his spirit , and Esay 8. 18. he saith , Loe here I am , and the children that thou hast giuen me . Secondly , as he is the matter thereof , Ephes. 5. the Church is flesh and bone of Christ , where the Apostle alludeth to the creation of our first parents : for Adam was a figure of a man regenerate : and as Eue had her beginning from Adams side , so the Church and euery Christian haue their being and beginning from Christ : from his blood springs the Church of God and all Christians , as they are new creatures and regenerate , not as they are men and women . Now the end why he is so called , is to meete with a vice in that and other Churches . Men haue more care and desire to seeme to be Christians , then to be Christians indeed : men set more by a shew , then truth ; shadow , then substance . Therfore he shewes that their principall care must be to be true Christians indeed , & not to seeme so only . This church was not regenerate in that church , and therefore Christ tels them of it , that he is the beginning of new creatures . And the same is our fault , our care is not so much for the power of godlines , as for the shew of it : therefore I beseech you haue care of this : to heare the word and to receiue the sacraments are good things in their kind , but they are not sufficient to saluation : except thou become a true member of Christ , thou hast no good by them . 2 He saith this to meete with another vice , that is , spiritual pride . He shewes that there is no excellencie in outward things , all earthly excellēcies are nothing without this , wherby a man is a new creature : therefore we must not stand vpon our pantofles for our birth or gentry : but whosoeuer wil reioyce , must reioyce in this , that he hath Christ for the author of his regeneration . Further , this teacheth vs an excellent lesson , that Christ loueth and preserueth his church , for as it was in the first Adam , so it is in the second Adam . The woman had not her beginning apart from man , but of and from him , that he might loue her the better , and haue care of her preseruation . So this is to teach vs , that Christ hath a care of vs , and that we must honor him . Nay , which is more , Adam was but the matter onely , and not the author of Heuah , but Christ is both to the church , to shew his loue to be endlesse . The root neuer hurts the branches , nay it strengtheneth it selfe to defend , cherish , and maintaine the branches : it hath no affection , inclination or disposition to hurt , but to helpe . Thus much of these words , to note the bond betweene Christ and his church , yea his loue and our dutie . Hence I gather , that the Papists erre , in teaching that a man hath the vse of his owne will in his regeneration , and that he can dispose himselfe in his iustification : for a creature cannot worke nor help to create himself : but euery regenerate person is a creature of God , and the conuersion of a sinner is here made the creation of a man : the creature in his owne creation is able to do nothing . If there were no more such sayings in the Bible , this one were sufficient to confute that opinion . And thus much of the preface . Now the matter of the Epistle or contents and substance . Verse 15. I know thy workes , &c. that thou art neither hote nor hote , &c. The Proposition hath two parts . First , a dispraise , or reproofe . Secondly , counsell . The dispraise is for two faults : the first , lukewarmnesse : the second , pride and vanitie of mind . Then first , I will make the words plaine : secondly , declare the vse of them . I know : that is , all thy waies and workes be manifest to me , and I vtterly dislike them . And to lay open their fault the more , he borroweth a comparison from water , whereof there be these three sorts , hote , cold , and warme . Cold and hote water may be receiued into the stomack with lesse hurt and annoyance : but the water that is lukewarme troubleth the stomacke , and ceasseth not till it be cast vp againe . Now with these three kinds of water , he compareth three sorts of men . By cold men , vnderstand the enemies of religion , as Iewes and Gentiles , Turkes and Saracens , Gadarens and Galileans . By hote , vnderstand men zealous in religion : by lukewarm , indifferent . So the meaning is , thou art neither an open enemy of religion , nor yet truly religious , or a true friend . I would , &c. Christ here maketh a wish : but he doth not simply wish , that they were enemies of religion : but in respect of their estate , he wisheth they were either of those , rather then as they were . Otherwise this absurditie would follow , that Christ should wish them to be of a people no people of God. By lukewarmenesse , he vnderstandeth a people professing the word of God , and yet not greatly regarding and reuerencing it . This people is a lukewarme people : as if he should say , a mixture of both , neither hote nor cold , wanting the heate of grace , and the fire of Gods spirit , whereby their hearts should be heated and inflamed . Vers. 16. Because thou art neither , &c. The meaning is this . Euen as a man that hath receiued such water , will cast it vp , and cannot keepe it in : so Christ being grieued with their sinnes will cast them off from hauing any fellowship with him , and make them to be no Church . This is the true and right meaning of the words . Now in them these things are contained . First , Christ setteth downe their fault , and aggrauateth it . Secondly , he compareth three kinds of men together . The hote man hath the best place , and the cold man the second , and the lukewarme man the last and lowest . So you see the enemie of religion and of Gods grace , is better then he that professeth religion , and liueth not thereafter . As if he should say , the ordinarie Gospeller which contenteth himselfe to heare the word , and to receiue the Sacraments , is not so good before God , as the Turke and Iew. The threatning followeth : I will spue them out of my mouth . Now hauing found the meaning , we must examine our selues whether we may not be charged with the same fault : and it will be found that we are guiltie of this , and euen plaine Laodiceans . Which that you may see , I will shew diuerse kinds of such lukewarme Gospellers and Christians . 1 The Papist though he seeme to make a great shew of loue to Christ , yet he performeth no such thing : for he parteth stakes with Christ , and maketh himselfe to be his owne sauiour : so that howsoeuer he pretend to be a most zealous Catholike , yet he hath no true grace . 2 The Temporizer , he which altereth his religion as times alter . And such is the bodie of our people , and they are not ashamed to confesse it , that they will follow the Prince , and change their religiō with the time . And this sheweth what men will do , if Poperie come againe : they may say they are good Christians , but they shew themselues plaine Laodiceans . 3 All such as follow Nicodemus : that is , which loue Christ , but dare not come to him by day light : such as thinke they may heare Masse , and yet keepe their conscience to themselues , halting betwixt God and Baal . 4 Such as are mediators and pacificators , and would make an vnion betweene vs and the Papists , being perswaded that our religion and the Papists are all one in effect , for the matter and substance of it : and that all the difference is only in circumstance , so they write and defend their opinion : but let them pretend what they will , zeale of Gods glorie , or whatsoeuer , be it neuer so much , they are but Laodiceans . A fift fort there is , and who are they ? Luk. 16. Such as serue God and Mammon . And where are they ? nay , where are they not ? Lamentable is out time , wherein men will needes be professors , and yet how is all their time spent vpon care for this world ? . The greatest part of their life and time is bestowed on that ; there is all their ioy , care , desire , labour and studie : let them say what they will , so long as their care and studie is spent vpon Mammon , they are very Laodiceans . And such are the most part of our hearers , they draw neare God with their lippes , but their hearts are vpon their goods ; the whole heart is set vpon the world , and the whole time of their liues is spent in this . Who they are , your owne consciences will tell you , they are indeed Christians & professors , but lukewarme , and worse then Christs enemies . 6 They that heare the word and like it , but in their liues giue themselues to sinnes , blasphemie , drunkennesse , fornication , oppression , vsurie , some to this vice , some to that . And euen in this very ranck I place those which professe religion , but yet delight in the fond and irreligious fashions of the world , vsing the new , strange and monstrous fashions of apparell : they spend so much time vpon their bodies , that the soule goeth naked . The world aboundeth with such now , yong and old . It is strange to see how absurd men are , beyond all common reason , in apparelling themselues so fondly , whereas their garments shold put them in mind of their owne shame and nakednesse , & be no cause of glorying in them . And the modest garments should shew the vertues of the mind : now what do they else but shew the vanities and vices of our minds ? Now , shall we excuse our selues , though we be none of these , not intangled with the sinnes of the world ? No , we cannot . We shall find wants , of the feare of God , of hatred of sinne , of the reuerend regard and estimation of the Gospel , which we ought to haue : so as no man can say , he is free from this : nay , euery man euen he that hath best grace , shall feele in himselfe want of care and loue to God and his word . Therefore we must with Iob lay our hands vpon our mouthes , and say , we are vile . Well , this being so , now consider the iudgement threatened , lay it before your eyes , marke the end and recompence : Christ will spue such out of his mouth , that is , cast them from God , from Christ and his Church . This threatning pertaineth to this age , and therefore we must tremble , and be ashamed , and repent of this sinne , left ere long we be spued out of his mouth . Thus much of the examination of this sinne . Now of the amendement of it . Where note , first , the fault : secondly , the greatnesse of it : thirdly , the punishment : that is , a separation from the Church . Now I will proceed further to shew , that euen among vs , as well as in other places , this sinne is to be found , that euery one may be the better acquainted with his owne state . And this appeareth by diuerse signes . First , by common neglect of the duties of Religion , which is manifested diuerse waies : first , though we come often and greedily to the Church , yet very few profit in knowledge , and fewer in amendement of life : and many that profit in knowledge something , do thriue in obedience litle or nothing at all . How true this is , I appeale to euery mans conscience . This is an euident argument of great negligence in all sorts . Take the bodies of our congregations , & they be as ignorant as any . I know there be some which profit both in knowledge and practise : but I speake of the greatest part . Experience in diuerse occasions maketh this manifest . The second token of this negligence , is , that few spend any time in reading of the word , to search the Scriptures , & try whether it be as they are taught or not : nay , few will be at the cost to buy a Bible ; or if they haue one , they will not take the paines to reade in it , or to keep a constant course in reading of it daily . A third signe , is the prophanation of the Sabbath : though many come to Church at the time appointed for publike worship and seruice , yet there is no priuate sanctification of it at home : but when the congregation is dissolued , men betake themselues to their owne affaires , profits , delights and pleasures . No such persons can possibly haue any great measure of knowledge , or obedience and grace , because they do not keepe times for this purpose . By these signes it is plaine and euident , yea palpable , that there is great negligence in the duties of Religion . Now where there is such negligence , though coldnesse be wanting , yet there is no heate , and we are but lukewarme Gospellers . Another sign of lukewarmnesse , is this : our religion stands on generals , and reacheth not to our particular callings . In the church we are good Christians , but when we come home to the particular duties of our priuate callings , where is religion then ? where is the practise of that we heare ? There is no conscience made of lying , deceiuing , & oppressing ; & no care of that good dealing which ought to be in men . Al our religion is in the church , and none at home . Whereas if religion were in the hart , it would shew some fruit in our liues : as fire and heate cannot be hidden . Although I doubt not but there be some of whom these sins take no hold , yet there be many which professe that they be neither hot nor cold , but in a meane between both , and yet they will be partakers of the word and sacraments : and when they see any haue care to obey , they haue presently the name of precisenes ready for them , because they haue care to do that which they professe . In this very reproch they shew , that they are luke-warme , their mouthes proclaime it , and their liues professe it , and they are neuer a whit ashamed of it . Whosoeuer opens his mouth to fasten this reproch vpon his neighbor , he fastens vpon himselfe this marke of luke-warmnesse without shame . And so they go beyond the Laodiceans which were ashamed of it , and would not defend it , whereas these boast of it . My meaning is , not to fasten this vpon euery man , but I say it is a common sin , more then any other . Well now , it being manifest , that this is the common sinne of our time , yea our common sin , a sin that taketh hold of all sorts : mark what followeth , they are in a worse case then the heathen and Infidels are . The common Christian is worse in some case then they , for Christ preferreth them before these . A man may perswade himselfe that he is in a good estate for all that : but you see Christs iudgement & sentence : O , it had bin better for them neuer to haue knowne the truth at all . They are in a worse case which know Gods will and obey it not , then they that neuer knew it . Let vs not deceiue our selues then : if we be but drowsie Protestants , we are worse then Turkes . We boast of our estate , and we despise the Infidels , but except thou ioyne with knowledge , purpose of obedience , thou art more vile and contemptible then they : Publicans and harlots shall come into heauen before thee : it is not the external profession of religion that will make the better then they , but grace in the heart and obedience . And this is the first point . The second point is , that we are in danger to be spued out of Christs mouth : for this was written for our instruction , and for all Churches : that as luke-warme water troubleth mens stomackes , so do we trouble Christ , and therefore are like to be cast out euen as that is . We may flatter our selues , and thinke all is well , as they did in Noahs time : but know it , we are in danger of a most grieuous iudgement , namely , to be cut off from Christ , & to be made no people . Though we had no more sins but this , we are in danger to be cut off for it . And God can do this diuers wayes , either by taking his Gospell from vs , or sending in our enemies among vs. And , by example of other countries , the Lord sets this before our eyes dayly , how he can and will do this : therfore let vs not stand vpon any outward priuiledge , but lay this to our hearts . And so much for the first sin . The second vice followeth in the seuenteenth verse . Verse . 17. Thou saist I am rich , &c. Here is a new reproofe of a new fault , and that is spiritual pride . These words depend on the former , as a reason and cause : for before they were charged with luke-warmenesse . Now the cause of that is pride : this is the mother , that is the daughter . Thou saist . That is , thou thinkest thus . It is the maner of the holy Ghost to expresse the thoughts of men by speeches ; and when men thinke thus and thus , the holy Ghost saith , they say thus and thus : because , as manifest as our speeches be to one another , so manifest be our thoughts to Christ. In that Christ doth thus expresse mens thoughts , we may gather that this booke is canonicall : for men cannot set downe in writing what be their owne thoughts , much lesse other mens . And so in all the bookes of Scripture the thoughts and imaginations of men are set downe , euen as they conceiue them : the like cannot be shewed in any writings of men . It remaineth therfore that we receiue this booke as the word of God. For , could the Apostle Iohn by any art or learning come to know their thoughts ? No. Now I come the thought . He expresseth their pride by the effect of it , that is , their thought : and what is their thought ? I am rich . That is , I abound with spirituall graces , as knowledge , iudgement , vnderstanding and memory . By this thought Christ describeth their pride , not outward , but inward ; not carnal , but spiritual , whereby they perswaded themselues , that they were in much better case and state then they were . And this is the common sin of churches . Against this sin of pride , learne we that Christ came not to call the righteous , but sinners to repentance . But what , is there any righteous since Adams fal ? No : but some thinke themselues righteous , as did the proud Pharises , which said as the Church of Laodicea here , I am rich . And Paul brings in the Corinthians , saying , We shall raigne . Thus you see that this hath bin a common sin , and so it is at this time . In the popish Churches this opinion takes place , when they perswade themselues to satisfie Gods iustice for temporall punishments by their workes , and that they can merite sufficiently for themselues and others . And amongst vs this wretched thought finds harbour . We thinke we abound with knowledge , none will seeme to be ignorant or to want knowledge , and therefore not one of a hundred will aske a question : nay , many therefore will not heare the word , because they know as much for substance as the Preacher can tell them ; for all a mans dutie ( say they ) is but to feare God and keepe his commaundements ; and thou shalt loue God aboue all , and thy neighbour as thy selfe : and what would you more ? Thus they perswade themselues , that they are rich , and want no knowledge , when they know not one principle of religion more then the law of nature teacheth them , namely , Do as you would be done to . Others pleade that they haue had euer since they could remember such a strong faith , that they neuer doubted of Gods mercy . But this is no strong faith , but a strong presumption , and a strange faith : for true faith is alway ioyned with doubting and distrusting . Others professe , that they are rich in loue , and they will not be drawne from it , but they loue God and their neighbours , when they haue neither knowledge , faith , nor loue . Which appeareth thus : let a man make relation of any bodily calamitie , and you are astonished , but let the Ministers tel you that you are in danger of spirituall iudgement , and who is afraid ? where is the person that trembleth ? Worldly newes troubleth you , but the word neuer scares you , the remembrance of your owne damnable estate grieueth you not . Let vs say what we will of your soules state , alas you regard it not , but the drunkard will continue in his drunkennesse , and the adulterer and blasphemer in their wickednesse , and euery man blesseth himselfe in his sins , and saith God loues him , and he loues God , I am rich in regard of Gods fauour , of spirituall blessings , &c. This being our sin , it stands vs all in hand to labour to see it , and to be humbled for it . Increased in wealth , or made rich . This is added only for amplification , to shew the measure of their pride , that it was not small , but great : therefore the word is doubled to shew the strength of their conceipt , and the greatnesse of their pride . Now what is the cause why they were not onely puft vp , but giuen to such an high degree of pride ? Answ. Knowledge was the cause , for no doubt but the Angell of that Church had great knowledge , and was a learned man , and the people were well instructed . Now knowledge puffeth vp , it maketh mens hearts to swell with pride ; therfore it is true , that where much knowledge is , there is much pride , if men want the grace of humiliation , and griefe for sinne . And haue need of nothing . Here is a further marke and token of their pride : when a man thinkes thus , that he needs no help for his saluation , if he stands in no need of Christs blood for the saluation of his soule , this is a notable signe of abundant pride in the heart . This serueth further , to conuince our congregration of this pride , for if we be neuer so litle sicke , straight we seeke to the Phisitians ; but though our soules be neuer so sicke , none seeke to the Ministers : sicknesses we feele , but not sins , therefore the Phisitian is in request , but the Minister is not thought of till the pangs of death be felt . This shewes that we abound in spirituall pride : therfore marke this , you must labour to feele what need you haue of Christ ; for til you do so , there is no grace in the heart . If you would haue grace , learne this , that you want the bloud of Christ : and till you feele this , neuer thinke your case good , but wretched and damnable . It is a daungerous case for a man to say , he wanteth nothing . And knowest not . Here he setteth downe the cause of their pride : that is , ignorance : as if he should say , Thou knowest not thine owne naturall estate , as thou wert borne of Adam , thy state out of Christ. Thus we see , that ignorance is the cause of pride , and pride of lukewarmenesse . By this he sheweth what they are ignorant of . Hence it may be gathered , that pride was not the first sinne , nor the roote of all other sinnes , as the Papists and some other thinke . Indeed it is a great sinne , and a mother sinne , yet it hath a more inward cause : that is , ignorance . Whereof ? euen of a mans owne estate before God : so much Christ here signifieth . The cause why any thinke wel of themselues , and swell in pride , is the ignorance of their owne estate : and because they are ignorant of that , therefore they are puft vp with pride . By this we must all be admonished , to haue care to learne to know our owne estate , in which we are by nature , without Christ. Euery person that will come to saluation must be throughly acquainted with his owne estate , and know his owne sinnes , and the curse due to them : and therefore it is that the Prophets so often call vpon the people to search and fanne themselues , that they might be acquainted with their owne estate . Till you know this , you shall be but proud peacocks , & neuer haue grace : although you haue otherwise very great gifts , of knowledge , and grace to conceiue a prayer , & be able to teach , yet you shall neuer haue any grace to turne and repent truly , till the ignorance of your state be remoued : and then cometh grace , true obedience , and humiliation , and other graces needfull for Gods seruice : therefore labour for it . If there be any blemish in your face , you will see it , O then labour to see the spots of your soules . Now in that Christ doth thus strike at the roote of their pride , and bewray their ignorance , he sheweth the state of euery man by nature : so that here cometh to be handled the naturall estate and miserie of man. The miserie of this Church is propounded two waies : first , generally : secondly , particularly . Generally , in two words , wretched and miserable . Wretched , that is , one subiect to misery , griefe , and calamities : so much is signified by the first word . That we may know what this miserie is , I will enter into a description of mans wretchednesse . Where two things must be considered : first , the roote and fountaine of it , namely , originall sinne : which hath two branches : first , that very particular offence and trespasse whereby Adam sinned , which is not onely the sinne of his person , but of mans nature , and of euery one that cometh of Adam , Christ excepted . Secondly , from that sinne , as a part of it , and yet withall as a punishment of it , followeth the corruption of mans heart , and defacing of Gods image , whereby the heart hath got a pronenesse , and disposition , or inclination to all sinne . In these two stand mans miserie : for from these do spring al our miseries , both in and after this life . So much for the first part , what mans miserie is . Againe , we must conceiue it vnder the forme of a punishment . All miserie of what kind soeuer , is a punishment laid vpon man for that first sinne . Now the punishment of sinne must be considered diuerse waies , according to the diuerse times of mans being , either in this world , or departed hence . All punishment is either in this life , or in the end of it , or after : and so is miserie , in this life , in the end of it , or after it . Againe , some miseries concerne the whole man , and they are two principally . First , a subiection to Gods wrath , whereby a man is in daunger thereof euery day , & made a child of wrath . This is a miserie of all miseries , and so much the more grieuous , as a man cannot without some grace see it . Secondly , bondage to the diuell : the Scripture speaketh of it oftentimes . You may conceiue it thus : The man regenerate saith , I sin , but I would not sinne : the naturall man saith , I sinne , and I will sinne ; it is my nature to sinne , and my pleasure , and in sinne will I liue . And these are the two miseries concerning the whole man. Now there be miseries which concerne not the whole man , but the bodie or soule , goods or calling in this life . Miseries concerning the soule are these . First , in the mind and vnderstanding , there is blindnesse and ignorance of Gods will. Secondly , in diuerse persons , madnesse and foolishnesse . All these are miseries , curses , and punishments inflicted on mans soule for sin . And further , that nothing can be learned without paines and difficultie . Further , in the mind there is a conscience , and there is accusation , secret feares and terrors ; and so many accusations , so many miseries . In the will there is rebellion , and in the affections , peruersenesse ; which is not onely a sinne , but a plague and punishment . And as the soule , so the bodie is subiect to his miseries , to many paines , aches , and diseases . Yea , the diseases of mans bodie are so many , that all Physicke bookes cannot record them . Besides diseases , there is mortalitie : that is , a subiection to death ; so as all the art and skill in the world cannot preuent it . In our goods , the want of necessaries is a miserie , and by reason of sinne a punishment , and in it owne nature a curse . And all the hurt that cometh by the creatures , ( whereas they be at enmitie betweene themselues , or with men ) it is a curse for mans sinne . And in that they be subiect to vanitie too , all is for the punishment of our sinnes . Further , all losses , and damages , and crosses whatsoeuer , and wants of temporall blessings , they are miseries . The like we may say of all callings : for there is none but it is subiect to griefes and vexations ; no man can carie himselfe so in any calling , but he shall feele some woe and miserie . And as in this life , so in the end of this life , the miserie is bodily death : that is , a separation of the soule from the bodie ; which , if man had not fallen , should haue remained vnseparable . This in it owne nature is a fearefull curse : for it is the very gate of hell . And after this life , followeth the full accomplishment of Gods wrath : all the miseries in this life , are but preparations to that . Then cometh destruction endlesse in the place of the damned . For this destruction , is first , a separation from God , and excludeth men from all societie with him : secondly , an apprehension of Gods wrath in the whole man , bodie and soule for euer . Thirdly , it is in the place of the damned , with the diuell and his angels : therefore this miserie is the summe and accomplishment of all miseries , the rest are but beginnings of this . Thus you see what mans miserie is . Now then considering what is the fountaine of our miserie , originall sin ; & what is the nature of miserie , namely , it is a curse and punishment ; we see what it is to be wretched and miserable . Thou art wretched . That is , tainted with sinne , and subiect to punishment for it , in this life , in the end of it , and after it . Now touching this generall point , we are to consider the end why Christ saith this : And knowest not , &c. Which is , that he might teach them and vs , to learne to know our miserie , and to feele it , and to be touched in conscience for it . Whosoeuer shall but lightly reade ouer this Epistle shall see , that this is the very end of it : for they thought themselues to be highly in Gods fauour , when it was nothing so indeed . I pray you all therefore which are now assembled here , to heare things touching eternall life , and the saluation of your soules , forsake & abandon other conceipts , and turne your eyes to this , that you may see what be the miseries to which you are subiect : and when you see them , go further labour that your hearts may be touched , that you may euen crie out with the men of Ierusalem , What shall we do ? Till then we shall be like these Laodiceans , neither hote nor cold . We shall neuer haue true and sound religion in vs , till we feele the waight of our miserie . I acknowledge , that the sight of our miserie is Gods grace : but go to the root , and seeke that all pride may be expulsed , and you may embrace the Gospell , which ministreth a remedie for all miserie . But thou art miserable . This word miserable signifieth one that is worthy to be pitied : which he vseth to expresse the greatnesse of their misery ; meaning that they were so far subiect to misery , that they were to be pitied of all men : so that this is not added to shew any new thing , but to inlarge the former . Learne we hence , that it is not our dutie to disdaine a sinner that is in misery , or to reproch & scorn , but to pitie him : the more grieuous sinner a man is , the more he is to be pitied . It was Dauids maner so to do , 1. Sam : 16. and he was so farre from contemning a sinner , that he shed riuers of teares , Psal. 119. 136. And Ezec. 9. the good man was moued with the bowels of compassion , when the people were sinfull . The like is in Ier. 9. It was the Corinthians fault , when the incestuous man had sinned , they were neuer a whit humbled or moued with pitie , but puft vp with pride and contempt , so that they scorned him , and Paul reprooueth it in them . And this is a fault in many of vs , that men are not humbled when they see other men sinne , our hearts are not touched with sorow for it , but rather puft vp . If we haue receiued more grace then other , let vs not despise or scorne them which haue not the like measure . Thus much of their misery in generall . As for the particulars , they are in number three : that he might strike their hearts with a sense of their misery , he is not content to set it downe in generall termes , but enters into particular , names three maine miseries of theirs . The first word signifieth one so poore , that he hath not a rag to his backe , nor a bit of bread to put in his mouth , more then he gets by begging . But here he meaneth spiritual pouertie , which what it is , we shall best vnderstand when we know what is true riches , to wit , the grace and fauour of God in Christ , for the pardō of sins , to life euerlasting . So the poore man is he that wants this , that hath no good thing acceptable to God , who in regard of his soule , is as a begger which hath nothing for the maintenance of this temporall life . Thus you haue the meaning of this first word . Now the end likewise is to be considered why Christ calleth them poore : namely , that they and we might striue to see our pouertie , that we might become poore in spirit : for they thought themselues rich , therefore Christ ( to beate downe this conceit , and to prepare them to true grace ) tels them they are poore , in regard of grace and life eternall . And here we are taught a principall point of religion , namely , to feele our owne pouertie , that we haue no goodnesse in vs , and therefore to despaire vtterly of our saluation in regard of our selues . This is greatly commended in the Scriptures , therefore learne another dutie . As we are by nature poore , and haue no goodnesse in our selues : so labour to see it , and to be out of heart with our selues , that is to be poore in spirit : otherwise you may come to church , heare the word , receiue the sacraments , but neuer haue saluation , or haue spirituall blessings except you be first acquainted with your poore estate , that you are very beggers , nay more , plaine bankerupts : for so Christ taught vs to pray , Forgiue vs our debts : therfore Christ tels the proud Church of her pouertie . Happie and blessed were our state and condition if we could learne this , and lay aside our pride : for we are so poore , that we must pleade nothing but pardon , no merit or satisfaction . If we did this , then would we esteeme aright of the Gospell , and haue some comfort by it . Now because we haue not this , we do not embrace the Gospel heartily and chearfully as we ought . Cary therefore away this lesson with you , that the beginning of all grace is to feele the want of grace , to acknowledge your pouertie , and to be touched for it , and grieued euen from the bottome of your hearts , & to feele this as sensibly , as the begger feeleth his misery . Deceiue not your selues , Gods word must stand : till you be beggers , the Gospell wil be but a dreame and a fancie to you . Quest. But how can Christ call her poore , seeing it was a very rich people ? Ans. It is true indeed , they were very rich , so histories do record : but as it was a rich citie , so it was a poore church ; for all the wealth in the world is pouertie , without the fauour of God in Christ : we are complete in Christ , without him we haue nothing . All things are yours , and you Christs , and Christ Gods. All temporall blessings are nothing out of Christ : riches are no riches , honours no honors out of Christ. In Christ we are complete , and therefore rich Laodicea is but a poore and beggerly people ; and so are all without Christ. Therefore if God haue giuen you riches , lay vp a good foundation ; vse then for this end , that they may further and not hinder your saluation , as helpes and meanes thereof , otherwise they will be your ruine and destruction . So much for the first part of mans pouertie . The second part is Blindnesse . How can they be said to be blind ? they had no doubt an excellent teacher , indued with great knowledge and ability to teach ; and I doubt not but the people were well instructed . Answ. It cannot be denied but they had great knowledge , yet they are called blind : first , because they knew not their own estate ; for though a man had al the skil and knowledge in the world , he were but a blind man without this knowledge . Secondly , because they knew not God in Christ. They knew God in general , as many do now , but not by a particular application to themselues , that God was their God in Christ , and Christ their redeemer . They were content to know the Gospell generally & confusedly . Thirdly , because they could not vnderstand things that differred . It is a great gift of God to be able to discerne things that differ , earthly things from heauenly , and temporall from spirituall . Therefore let vs learne this lesson : All knowledge is but ignorance , if a man know not himselfe , and God to be his God , and Christ his sauiour ▪ Let a man be brought vp in the best schooles of learning , and haue the most absolute gifts that can be , though he go beyond all men in diuine and humane knowledge and learning : if he know not himselfe , and his state before God , he knoweth nothing . Christ sets this marke vpon the Angel of this Church , and yet no doubt he was a learned man : but it shewes he had no care to know him self . Therfore content not your selues to haue the knowledge of the Gospell or humane learning , but learne to know that God is thy God , and Christ thy redeemer , and that his blood was shed for thy sins . Dauid intitleth the 32. Psal. his learning : and yet what great or deepe learning is there , but this that he is blest which hath the pardon of his sins : which he proueth by his own example . And indeed this seasoneth al learning ; when you know Christ : till you do this , you are blind as these were . The last point of mans misery , is Nakednes , which is two-fold : first , to the eyes of man : secondly , to the eyes of God. Corporall and bodily nakednesse , is two-fold : first , before the fall , and that was an excellent kind of nakednesse , whereby their bodies being vncouered , were full of glorie , without shame : but that is not meant here . Secondly , since the fall , sinful and shameful nakednesse , where the bodie is ful of deformitie , and all parts of it should be couered , but that for necessities sake the face and hands are left bare . Besides this corporall nakednesse , there is a spirituall nakednes , which God seeth and man cannot see , that is when a man lieth open and naked before God : as Moses saw the people naked , not that their bodies were vncouered , but their soules rather . Their sin appeared to God , and they in their sins , and so they lay subiect to Gods iudgements . This is spiritual nakednes , a plague of all plagues , and a miserie of all miseries , when God beholds men in their sins . Now in that Christ saith , this Church was wretched and miserable , and a part of her miserie was her spirituall nakednesse : we learne diuers instructions : first , not to couer our sins before Gods eies , for we stand al naked and vncouered before him . The studie and care of most men , is to hide their sins from the world , but few care for couering them that God may not see them . Looke as ye haue seene Lazer-men lay open their nakednes before you , so God seeth your nakednes . Let al carelesse and negligent persons remember this : whosoeuer considereth this seriouslie , they will be ashamed to neglect this dutie . Further , let vs consider the end why Christ saith they were naked . It is that al men might haue care to set themselues before God , and bring themselues into his presence ( and not seeke to hide themselues from God as Adam did ) that they may obtaine a couering . We must al learne to know our owne nakednes , and be perswaded that God seeth al our sins . Then we must be humbled and touched for them : then we must pray for a couering . It was Dauids practise , Blessed is the man whose sins are couered . First he vnfolds his nakednes , and then intreateth the Lord to couer his sin , giuing vs to vnderstand , that he had laid open his nakednes . So also should we all do , shew the wounds and scars of our soules , that God may giue vs a garment to couer vs. That we may all be partakers of the couering of Christs righteousnes , labour to feele your pouertie and nakednes ; for till you feele your owne miserie ▪ you are neuer fit for Christ. Further , Christ saith this , to prepare them and vs for the good counsel following : therefore let this be the conclusion . If you haue receiued any grace , labour to increase in it : if not , labour to haue it : learne to know your owne pouerty , blindnes , and nakednes , and to feele it and be touched for it : be humbled seriously and throughly . This must be the needle to draw Gods grace through your hearts . Vers. 18. I counsell thee , &c. Now followeth the counsell of Christ , in the three next verses : in which he propoundeth a most excellent and sufficient remedie of their miserie , in which note three things : first , the maner of prescribing the remedie , by way of counsell : secondly , the remedie it selfe , gold , apparell , and eye salue : thirdly , the means to obtain it , buy of me . Of these in order . The maner of prescribing is mild : in it Christ taketh vpon him the person of a Counsellor to his Church : for as God hath his Church and people , so in mercie he giueth them counsell and counsellers . The president of this councell is Christ. Prou. 8. 14. Counsell is mine , saith Wisedome . Isay 9. 6. Christ is called that Counseller . He is both King of and Counsellor to his Church . And surely this title of right belōgeth to him : for first , by his office he aduiseth men how they shall escape eternall death , and be saued : secondly , he teacheth how a man may please God in all his actions : thirdly , how he may flie sinne . These three he doth daily in his church and children , and that not by extraordinarie , but euen by ordinarie meanes ; as by his word and spirit , and therefore may well be called our Counseller : neither can any , either Angell or man , thus counsell vs , but onely Christ. Now in that Christ is such a person by office and profession , therefore we must acknowledge him to be our Counsellor : yea , the Counseller of the Catholike Church , and euery part therof . Therefore we learne to do him all the honour we can . Counsellors of the common law are feed , reuerenced , and honoured for their counsell , though it be but for worldly matters , and it oftentimes faileth . Much more is Christ to be honoured , whose counsell concerneth the things of God , and cannot faile , but shall stand . Nay , as his counsell is infinitely more excellent then the counsell of any other creature , so much more is he to be honoured . Further , in all dangers and temptations one must resort to Christ for counsell : for to this end is he a Counseller . He told them they were miserable , and therefore gaue them counsell , declaring that he is at hand in all our miseries and distresse . And therefore we must resort to Christ for his counsell , and rest vpon it , and order our selues according to it . The good king Iehosaphat ( when the Moabites and Ammonites banded together ) was in great distresse , but what did he ? We ( said he ) know not , Lord , what to do , but our eyes are toward thee . That is , we looke to thee for counsel and direction : we must rest & rely vpon thee for wholesome counsel & good direction . So should all men do in distresse and daunger , as we are now , by reason of our sinnes and the professed malice of our enemies : for by all likelihood these dayes are the time of our chastisement and correction ; therefore we must say as he said . Therefore in all distresse , whether it be sicknesse or pang of death , forsake all ill counsell , go not to wizards and Astrologians for helpe : but humble your selues , and pray for his counsell . So much for the first part , that is , the maner of prescribing this remedie . Now of the remedie it selfe . As the miserie had three parts , and those great miseries all : so Christ propoundeth his remedie in such sort , that it is answerable to the three branches of the miserie : first , gold , that thou mayest be rich : secondly , rayment : thirdly , eye salue . By gold , ( according to the analogie of the Scripture ) we are to vnderstand the graces of Gods spirit , as true faith , repentance , feare and loue of God & man. All these are called gold : as the triall of our faith is said to be more precious then gold . We may likewise vnderstand al other gifts of the spirit : yea , all Christs merits , & Christ himself the fountaine of all . Purged by the fire . That is , precious and fine gold , of speciall account , that is purged from all drosse by the art of man. This sheweth , what is the propertie of his gifts and graces , they are as precious as fine pure gold : as 1. Pet. 1. 5. This is worth the marking , that the gifts of Gods spirit are of great price and value , and that before Gold. Psal. 119. 72. Math. 13. 4. This teacheth all , how to beautifie themselues in soule and bodie . The blind and false opinion of the world is , that strange attire and forreine fashions beautifie and adorne the bodie : and it is commonly thought that Iewels and precious stones adorne vs : and indeed it is true in some persons , such as be great personages : but strange fashions and outlandish attire disgraceth the bodie . The right way to beautifie the bodie indeed , and to make it truly glorious , and to adorne the soule also , i● to get these graces : for these are as precious as fine gold . Our bodies shold be the temples of the holy Ghost , & the houses of a worthie guest : therefore we should the rather labour for the best ornaments . And if you will adorne your selues as you ought , you must do it with the graces of Gods spirit , and abhorre these fond and absurd fashions , which no wise man can like of . That thou maist be rich , &c. These graces haue a further effect , and serue not onely to adorne and beautifie , but also to make men rich . Here then see the common folly , nay , madnesse of men , which spend all their time , wit , and strength to enrich their bodies , and leaue their soules vnfurnished . What a madnesse is this , that so many should neglect true riches , and studie for nothing more then that which is nothing lesse then riches , euen counterfeit riches ? By this text it is more then manifest , that such are more then mad , and that this folly is very great . Therefore seeing true riches be the graces of Gods spirit , seeke for these . So much for the first part of the remedie . White garments . That is , Christ himselfe and his righteousnesse imputed . As Gal. 3. 27. euen as a garment is put on the bodie , so is Christ and his righteousnesse , and the fruite thereof , that is , sanctification : all this is meant by garments here . Now the end is to couer the nakednesse of the soule , which is deformed and defiled with sinne . Eye salue . That is , the spirit of illumination , knowledge wrought in the mind by the spirit of God. For as eye-salue doth cleare the eye sight , and sharpen the same , where it was by some occasion hindred ▪ so doth Christ by illumination make a man know and vnderstand God in Christ , and discerne betweene good and euill , of things temporall and eternall . Thus you haue the meaning of these words . Now by the exposition you may see , that by all these we can vnderstand nothing but Christ himselfe and his merits . One and the same thing is signified by three words , to shew , that there is in Christ the fulnesse of grace , and that he hath remedies for all our wants . The Laodiceans were poore in spirituall goods , and Christ was their riches ; naked , and he their garment ; blind , and he their eye-salue . So that looke how many sinnes there be in men , so many contrarie remedies there be in Christ. What wants soeuer be in vs , he hath a supply of them all . The Papists make him an insufficient Sauiour , in that they patch our merits to his , and so they disgrace Christ : but we are to count Christ a most perfect and absolute Mediator and Redeemer in himselfe without vs. To buy . The meanes how these worthie gifts of God are gotten . Christ saith , by buying and bargaining : he saith not , receiue , but buy . This is an allusion to the state of that citie which was rich , and consisted most of Merchants , which liued by buying and trafficke : therefore he speaketh to them in their owne kind : as if he should say : You are a people exercised in buying and selling , and are delighted with nothing more : therefore come , I haue wares for you of sundrie sorts , gold , garments , and eye-salue , buy of me . Then the word buy must not be vnderstood properly : for so we can buy nothing of Christ , but all is giuen vs. This is said onely by way of resemblance , and I will shew wherin it standeth . The principal things in bargaining are these : first , a man that is to buy seeth his want , & desireth to haue it supplied : secondly , he cometh to the place where it may be had , calleth for it , looketh on it , and liketh it : thirdly , he maketh the price and value of it , he cheapeneth it : fourthly , he giueth money for it , or moneys worth , and so buyeth it : fiftly , if it be a great summe he giueth earnest in hand . So by a certaine proportion and resemblance , there is a kind of bargaining between vs and Christ. For a man must feele himselfe to stand in need of Christ and of his merits , and so see his owne want and miserie . For , because men see want of bread , meate , drinke , and cloth in their houses , therefore they go to buy of the baker , brewer , butcher , and draper , &c. Well then , looke how sensibly a man feeleth the want of these things , so euidently should we feele our want of Christ and his merits . And as the feeling of our want is the beginning and occasion of our going to buy , so it should be in this our merchandise . Againe , we should hunger and long after Christ. As a buyer taketh liking of , and longing for that he wanteth , and is thereby stirred vp to buy ; so besides the sense of our want , we should hunger and thirst after Christ. Besides , we must prize Christ at so high a rate , that we count all things else as drosse and doung ; as Paule counted most excellent things no better : we must value him aboue ten thousand worlds . Lastly , we must make an exchange . How ? seeing we can giue him nothing but his owne : therefore he saith , Come buy without money . Simon Magus would haue bought him for money , and was deceiued . Yet there must be an exchange , we must giue him all our sinnes , and receiue his righteousnesse . See here a most blessed exchange : for our shame and confusion , we haue Christs righteousnesse and his merits . How ? Thus : when we begin to humble our selues , and pray for remission and reconciliation , then this change is made . Though we can giue him no earnest , yet he giueth vs earnest . What is that ? It is some portion of Gods spirit , some small measure of his grace : that is our earnest , that we shall haue the kingdome of heauen . And thus heauen is bought and sold betweene Christ and vs. When the heart mourneth for sin , and praieth for pardon , and purposeth to sin no more , this is the worke of Gods spirit in vs , and the earnest of our eternall saluation in heauen . Be our graces neuer so few or small , it is a sufficient earnest , as a penie is for a bargaine of a hundred pound . Seeing all these things concurre to the receiuing of Christ , therefore he calleth it bargaining . So this point is plaine , how this spirituall bargaine is made , and why it pleaseth Christ to terme it so . Now we see that we are commaunded this dutie : but how stands the case with vs ? Surely though many come to Church , few make that bargaine which is mentioned : we are like passengers by sea , which see many goodly buildings , fruitfull lands , soiles , and sumptuous cities , but they make no purchase of them : so we come and heare the word , but where is the partie that makes this bargaine with Christ ? Come to particulars . I appeale to all your consciences : who almost feeleth or seeth his owne want and miserie ? Men can soone see the want of necessaries in their houses , but this they cannot see . And as for the desire of Christ , and longing for him , there is none . When you are drie or hungrie , you can say you are drie and hungrie : but who saith , I thirst for Christ ? If we looke to our estimation of Christ , we are plaine Gadarens , and of Esawes mind , we set more by a messe of red pottage , and esteeme the basest things aboue Christ and his merits : nay , we are loth to part with our sins , and to take his righteousnesse ; we will rather keep them stil then change for the better . Who taketh Christs righteousnesse , and declareth it by fruites ? We can be content to loade Christ with our sins , but we wil not be loden with his righteousnes . Is this a good change ? No , it is not . Euery man can say ; he must rise betimes which shall go beyond him in base and earthly bargaines : but who hath regard of this excellent and heauenly bargaine ? Then to conclude , I pray you al make this bargaine with Christ , and do it presently , let it be your first worke . You are carefull to put your children to good trades , and you do wel ; but be as carefull that they may make this bargaine , and you shall do much better . This is the cheapest and the best bargaine that euer was made , it will make you and yours rich for euer : as for other bargaines , many cannot get them , and many loose them when they haue gotten them ; this onely is durable . Verse 19. As many as I loue , &c. We haue heard a sharp reproofe , and as sharp a threatning ; by which , because they might take occasion to doubt and despaire of Gods mercie and fauour in Christ Iesus , therefore now he takes away all occasion in the 19. and 20. verses . First thus , If I vse to rebuke and chasten all that I loue , then you need not doubt of my mercie , albeit I rebuke and threaten you so . This , I take it , is the proper occasion of these words . Now see the meaning : I loue . Christ loueth the creatures two wayes : first , as a Creator : secondly , as a redeemer . As he is a Creator , he loueth them with a generall and common loue , whether the creatures be reasonable or vnreasonable . As Redeemer , he loueth them with a speciall and peculiar loue , not cōmon to all , but to that part of mankind onely which is elected and chosen to saluation . And of this last loue he speaketh here : as if he should say , As many as I loue , communicating with them my righteousnes and life eternall : I rebuke . The word hath a larger extent and signification , first to conuince one of a fault , and then to checke or reproue the person : and it cannot well be rendred in one English word . And chastice : that is , with such a kind of correction which a father vseth to his child , which is called nurture , to breake a child of his fault , and to teach him obedience : and so it is vsed Prouer. 3. 12. whence this text is borrowed . The meaning then briefly is this : All those persons whom I loue , I conuince of their particular faults , and rebuke them : and like a louing father , I chastise them and nurture them , to breake them of their vices , and bring them to amendment . Now for the vse of these words : Christ sets downe his ordinarie dealing with his seruants , which is , by reproofe and chastisement , and diuers visitations : for this very end , that he might conuince them and correct them . Euery member of Christ must come vnder his rod , therefore looke for it : yea marke further , Christ layeth vpon all his seruants afflictions in diuers sorts , according to the diuers dispositions of mens natures : such as will hardly be broken of their faults , he laieth vpon them more sharp punishments : where men are easier to be amended , there he vseth milder correction . The vse of this is two-fold : Prouerb . 3. 12. the first is , despise not the Lords chastisemēt , for it is a token of his loue : whēsoeuer he reprooueth or afflicteth thee by visitations and crosses , make not light account , but make profit of it . The second is , faint not , arme thy self with patiēce , because it is the Lords maner to chastise those that he loueth : and so many chastisements , so many pledges and pawnes of his loue towards his seruants . By this Christ is an example to all parents and gouernours : they must giue tokens of loue in necessarie corrections , that their children and seruants may be brought from their misdemeanure : for this end chastisement should be vsed . It were to be wished , that all parents and maisters did vse to giue correction thus : but our case is lamentable in this respect . Men thinke it enough to prouide foode and raiment for their houshold : all their care is for the bodie only , and they neuer seeke to reforme their misdemeanours in life . This negligence brings many sinnes with it , and pulleth many iudgements vpon vs. So much for the second point . Amend . Againe marke the order of the words : Rebuke and chasten . Here we haue a necessary instruction , seeing Christ first propounds a direct end of his chastisement , that is , their amendment : which that he may the better effect , first he conuinceth them , secondly he reprehendeth , and thirdly chasteneth them ; and all these tend to our amendment . A worthie and excellent order , and to be followed of all gouernors ; they must propound a good end of all chastisements : first the good of the partie chastised : then they must vse this order , first a conuiction of the conscience by the word of God : secondly , reprehension : thirdly , correction , if the two former wil not serue . Which being so , you see how they ouershoote themselues , that make correction serue for nothing but a meanes of reuenge , an action of choller and rage , without any purpose to better the partie . Whereas this order vsed , would reforme the person , and stop many vices , and nip them euen in the head : to some it is as good as meate and drinke to be fighting and brawling . Be zealous . Here is a remedie for luke-warmnesse . In the eight verse they had a remedie for pride : now he maketh a plaister for luke-warmnesse . Here first marke how these words depend on the former : Christ had said , Whom I loue , I vse to chastise , according as their faults be greater or lesser : therefore seeing I haue corrected thee , repent . Where we are taught the vse of all reproofes , admonitions and visitations ; the speciall end of them , is to driue vs to amend . As oft as the Lord doth either by word reproue , or by deed correct vs , it is to shew that we must repent and amend : therefore whensoeuer you are visited , say the Lord summons you to repent : take an occasion by the visitation , of further reformation ; yea , know it , that so many afflictions are so many sermons of Repentance , to make you grow and increase in faith , repentance and obedience . Now that we may the better vnderstand what this commandement Be zealous meaneth , diuers points are to be handled : first , what zeale is . Zeale is an affection , that is compounded of two affections , loue and indignation , or sorow : therefore first we must loue Christ aboue all things , if we will be zealous : secondly , we must be grieued and angred when Christ is dishonoured . Loue of religion , and griefe for the want of good successe therof , will make men zealous . We haue an example in Christ , Ioh. 2. 17. where thus much is signified , that his loue to his father was so great , that the heate of his indignation had almost consumed him : he preferred the accomplishment of his Fathers will before all . In the second place , note the diuerse kinds of zeale : good , that is , true : or bad , that is , counterfeit . To a good zeale there is required , first , true faith : secondly , repentance : thirdly , knowledge . As for faith , it is the very root of good zeale : for as Paule saith , Loue is from faith vnfained . 1. Tim. 1. 5. Now zeale is an affection compounded of loue and faith . And as for repentance , we see that zeale and it are conioyned in this place . Iehu indeed was zealous , but because he repented not , but liued in the sins of his predecessors , it was no good zeale . And for the last , we must know , that zeale without knowledge is but rashnesse . And thus you see how to distinguish true zeale from counterfeit , euen by the companions of it . Now further by the fruites it may be discerned . First , it compelleth a man to please God in all things : it will enforce one , ouer-rule and maister him . 2. Cor. 5. 13. Whether we be out of our wit , we are in it vnto God , &c. The very loue of Christ and his Gospell inforced him , that he could not but preach . So wheresoeuer this true zeale is in any measure , it will make a man that he cannot but do his dutie . It will burst foorth and find an issue , like a flame : as Elihu said , he could not containe , his belly would burst . Secondly , It will make a man indeuor to obey God with all his heart , strength & power . Example . Good king Iosia turned with all his heart , Dauid prayed with grones vnspeakable : according to the multitude of thy mercies , &c. and so goeth on maruellous earnestly and feruently : he prayed not slackly and coldly , but with all his force and power , from the heart , for pardon and reconciliation . And so when he gaue thankes , he saith , My soule praise the Lord , and all that is within me , &c. Psal. 103. 1. Thus you see what be the fruites of zeale , and what it is to be zealous . In a word then it is this , to haue our hearts enflamed with a loue of Christ and his word aboue all things , and to be exceeding angrie when it is disobeyed , enforcing vs to do our dutie with all the strength we haue . Now to end this point , we heard before , that lukewarmenesse in religion is our sinne generally throughout the land , our zeale is cold , and our profession but formall . How shall we reforme this ? Become zealous , beare a feruent loue to religion , loue Christ aboue all , and be grieued when you see him dishonored , or his word disobeyed , and false worship established . Away with this slacknesse in religion , otherwise it had bene better you had bene of no religion , then to be neither hote nor cold . A man were better be a Turke or a Iew , then a lukewarme Christian : for they are better then such , and such professors are worse then they . And amend . This is added , because zeale without repentance is but counterfeit zeale , as Iehues was . But of what vices must they repent ? Euen of lukewarmenesse . They were not bidden repent because of any grosse sinnes that they had committed , but for slacknesse in performing good duties . Here is a good lesson for our common people , which say , because they are no grosse sinners , as adulterers , theeues , murtherers , but meane well , hurt no man , and liue peaceably , their case is good . They despise preaching , and neuer thinke how the want of practising good duties , is a thing that they should repent for . But they are to know , that they are summoned to repent for want of good duties , though they do no euill . This is the diuels inchantment , he rocketh them asleepe with it . You may haue all these things , and yet be condemned and go to hell . And yet this is a common opinion , and spread ouer euery where : but know it , thou maist liue and die with thy good meaning and peaceable liuing , and yet be damned , if thou repent not . Vers. 20. Behold , I stand at the doore , &c. Lest any should despaire , because he had reproued them so sharpely , and menaced them so seuerely , he addeth these words , which are to confirme the Church against doubting , by shewing signes of his loue . Now before he setteth downe the speciall tokens of his loue , he saith , Behold . In which very note of attention , we haue a necessarie instruction , to teach vs , that if we would arme our selues against doubting , we must acquaint our selues with the tokens of Gods loue , lay them to our hearts , and remember them . We haue of this an example in Dauid , Psal. 23. in all the verses saue the last , he rehearseth Gods goodnesse and his particular blessings : whereupon he inferreth this conclusion ; Therfore without all doubt I shall liue long to praise God. And all this came from the particular obseruation of Gods goodnesse ; therefore if you would not stand in doubt of Gods mercie , obserue his dealing and his loue in Christ , as plentifull tokens of his prouidence . They being laid together , worke in vs peace of conscience , and ioy in the holy Ghost . There is no man so full of despaire and doubting , but if he lay these things together , and obserue diligently all the tokens of Gods fauour , he shall find store of comfort : therefore looke backe to your liues ; what tokens of Gods loue you haue receiued , and in the time of trouble that will be a remedie against desperation . I stand . Christ expresseth his mind by borrowed speeches : for in this verse he compareth euery man to a house or housholder , and our hearts to doores by which an entrance is made : and himselfe to a guest or stranger which cometh to the house , and desireth to be let in and entertained : yet not so much to looke for kindnesse to be shewed him , as to shew fauour to vs. By this similitude Christ purposeth to shew this Church , what his mind is toward it : and he expresseth it by two signes here set downe : first , a desire of their conuersion , which he heartily seeketh and looketh for , I stand and knocke . Secondly , his promise after their conuersion , If any , &c. he will haue fellowship , euen mutuall fellowship with them . Now of the words in order as they lie . The scope and substance of them being thus first thus generally propounded , I here note two things . First , that this Church ( if we regard the greatest part of it ) had not true fellowship with Christ as yet , nor Christ with thē : because he was not yet receiued into their houses , but stood at their doores which were shut . This may seeme strange : but the cause is euident , the truth is , there were many good things in them : for they knew the Gospell and liked it , and professed it , and were partakers of the seales of the couenant : and yet they were tainted with one great sinne of lukewarmenesse , which closed vp the doore of their hearts , so that though they had many good things , yet this one sinne kept out Christ. By which we see , that one sinne , in a man indued with many good graces , keepeth out Christ , and barreth him from all fellowship and societie with him . Iudas had many notable things in him ; he forsooke all , and preached Christ , and yet couetousnesse kept out Christ. Herod had so too , but incest kept the doore shut against Christ. It is the nature of sinne to cut a man off from all fellowship with Christ : and so we may haue many excellent things among vs , as the word and Sacraments ; and yet if thou be a man which hast but one sinne ( and nourishest it ) it is a barre to keepe out Christ from entring . If thou be giuen either to couetousnesse , drunkennes , fornication , adulterie , theft , blasphemie , or lying , &c. that one sin whatsoeuer , will keepe out Christ , so that he must be faine to stand and stay at the doore , and so must abide as long as a man continueth in any one sinne . Therefore so many as haue any desire to haue fellowship with Christ , must haue care to cut off all sinne : for though thou haue knowledge , wit , memorie , vnderstanding and vtterance , yet if thou haue but one sinne , it taketh away the very ground of all fellowship with Christ : that is , of all felicitie and happinesse . In the originall , it is not I stand , but I haue stoode . So Ier. 7. 13. I haue risen vp early : and Esa. 65. 2. I haue stretched out my arme all the day long . And here , I haue risen vp early , and stood here long , all the day till night : for so much the word of supping importeth ; as if he should say , till supper time . This sheweth Christs exceeding patience , in waiting for the conuersion of this people . He might in iustice haue condemned them for their sinnes , and haue cast them to hell , and yet he standeth still all the day waiting for their conuersion , till he is faine to complaine . Now this place serueth to shew and set foorth , and giueth iust occasion to speake of Gods patience , in waiting for the cōuersion & amendement of a sinner . Now that which Christ saith to them , may he iustly say to vs : he hath risen vp early , and spent a long day in waiting at our doores , aboue sixe and thirtie yeares , therefore he may well vpbraide vs. Let vs then learne to know the day of our visitation : for that is the day of a peoples visitation , when the Gospel is preached and Christ standeth knocking : therefore it stands vs vpon to labour to know this , and regard it . If we can resolue our selues of this , then we practise the dutie which Christ prescribeth the church of Ierusalem ▪ if we do not so , but shall let passe all the signes and tokens of Gods mercy , we must looke for the like end as Ierusalem had . So much for the first part , I stand at the doore . And knocke . First he vsed meanes to enter when they had barred him out . Marke the vnspeakeable mercie of Christ : they by their sinnes stopt Christ from entring ▪ yet he pursueth them with mercie , and offereth mercie to them that refused it , and contented themselues to lie and liue in their sinnes . When Adam had sinned and fled from God , the Lord sought him out , and made a couenant of grace with him . So Esay 65. the Lord saith , he was found of them that neuer sought him : they that neuer dreamed of mercie sound mercie . In the parable of the lost sheep , that sheep which was left as a prey to the wild beasts , Christ sought it vp , and brought it home . All these places tend to one end , to shew the infinite mercie of Christ. This is true in all churches , yea in this of ours . If we haue mercie , we haue it before we seeke it , nay when we refuse it , as much as in vs lieth . This should be an occasion to stirre vp our hearts to magnifie Christ for his mercie : we should not let passe such considerations as these , but rather breake out into praise of Gods loue and mercie , which is a bottomlesse sea . Quest. It may be demaunded , how he knockes . Answ. The words precedent shew the sense : for these words haue relation to them . He said before , he would spue them out : then he giueth them counsell . Now by so sharpe a rebuke they might haue despaired : therefore he shewes , that by this threatning , and rebuke , and counsell , he knockes , that they might perceiue they were not tokens of wrath but of mercie . So then this knocking is nothing else but the reproofe , threatning , and counsell vsed before . He knocketh when it pleaseth him to make men see their sinne by such things . Here then we are to marke the state of al people which haue the ministerie of the word , they haue Christ among them , and he standeth at the doore and knocketh at euery mans heart . All threatnings of the law , reproofes of sin , exhortations , admonitions and promises , they are so many knockes of Christ. A great & vnspeakeable mercie , that the King of heauen and earth should do this : Now then doth Christ knocke thus by preaching , promises , and threatnings , &c. then we must not be so dull , dead , and backward , but shew more zeale . If any man of great place and calling knocke at your doores , what stirring is there , that you may receiue him as is meete ? Then what a shame is this , when Christ vouchsafeth to deale thus mercifully with vs ? Againe , in that Christ cometh by the ministery of the Gospell to work our conuersion , it serueth to admonish vs to turne with all speed , for we know not how long he will stand and reach forth the hand of his ministerie to beate vpon our hearts . Marke further ; this knocking is not a light and soft kind of knocking , but it goeth with crying ; he both knocketh and crieth , it is an earnest knocking of one that would faine enter . Seeing then Christ standing at the doore of mens hearts knocketh so earnestly to saue mens soules , we againe ought to be earnest to receiue and embrace the Gospell . He knocketh in good earnest , and we must accordingly by Gods grace be as earnest . So much for the first token of Christs loue , his desire of their conuersion , which he sheweth by two signes ; first his waiting , secondly his knocking , and that ioyned with crying . If any man , &c. Now followeth the second token , namely , a promise of fellowship with them after their conuersion . These words haue bene much abused , therefore I wil stand a litle to set downe the meaning . Marke the forme of speech , it is such as seemeth to giue a man an action in his owne conuersion , whereby he comes and receiues Christ. So it attributes to mans will an action : as if he should say , I for my part stand and knocke , if therefore any man heare &c. This may seeme strange , that such an action should be attributed to a mā that is dead in sin . But this speech is vsed for iust cause ; for in the conuersion of a sinner there be three agents : first , the holy Ghost : secondly , the word : thirdly , mans will. The principal agent and worker is the holy Ghost , which changeth the mind and will from euill to good , the will by nature willing nothing but that which is against the will of God. Secondly , the word , which is an instrument of the holy Ghost , for he works not now ordinarily by reuelation , or speciall instinct and inspiration , but when a man is reading or hearing the word , and applying it to his heart , then the holy Ghost workes in and by the word , that being the power of God to saluation , frō faith to faith . Thirdly , the wil though it be dead by nature , & can do nothing of it self : yet when the holy Ghost begins to moue it , it moues it self , and striues to be altered whē God moues it . We must not think mās wil is like a peece of wax , which hath no actiō , but only passiuely receiues and impression : but the will being disposed , moues and stirres it selfe . Euen as fire , so soone as it is kindled it burnes , and as soone as it burnes is fire : so when God hath once giuen grace , the will moueth , the mind seeth and acknowledgeth sin , and the will inclined by the holy Ghost begins a strife against sin , and makes a man endeuour to please God so much as he can . So the will in the very first conuersion hath his action , though not by nature but by grace . Now considering these three actions concurre in the conuersion of a sinner , hence it is that actions are ascribed to sinners which are to be conuerted , as here and in manie other places , not that they can do any thing of themselues without Christ , but when they are wrought vpon by the holy Ghost . Thus a man hath a free will in his first conuersiō by grace : as fire hath some effects of fire so soone as euer it is kindled : therefore it is said , Repent and beleeue , to impenitent persons ; not because they can do it of themselues , but because when it shall please the holy Ghost to worke it in their hearts by the word , they can turne , and vse good meanes . This is the cause why the holy Ghost ascribes an action to such persons : when God giues grace to receiue Christ , then it receiueth Christ : when God opens the heart by that grace , it is enabled to receiue Christ. This being the true meaning of these words , let vs see how this text hath bene abused , first by Papists , which gather hereupō that a man hath free will in his conuersion by nature : that he hath and that is the faith which sets open the heart wide to receiue Christ. Thus if you shall humble your selues , and acknowledge your vnworthinesse , and lay hold on Christ with true faith , and testifie it by feruent loue to Christ and his members , then shall your hearts be open indeed , and you shall receiue Christ. Thus much for the true meaning of the condition . It followeth , I wil sup , &c. This is the promise it self , namely a mutual fellowship with Christ : this is the ground of al ioy , comfort & happines : therfore it is here propounded as the principal thing , and it hath two parts : first , I will sup with him : secondly , and he with me . The true communion betweene Christ and his members , stands in these two things . Here is a double feast , and these two containe the summe and substance of Salomons book called the Canticles : for there Christ entertaineth & feasteth the church , and the church feasteth him . For the first , I will sup with him . How ? Cant. 4. end . Come my wel beloued and eate of the delicate things and pleasant fruites : there you may see how euery Christian soule conuerted , makes Christ a feast , to wit , with the fruites of true repentance . Psal. 51. The broken and contrite heart , that is a most worthie part of the feast , and a sacrifice acceptable to God. Secondly , a beleeuing heart , for without saith it is vnpossible to please God , Heb. 11. and when we giue vp our bodies and soules a liuing sacrifice . Rom 12. 1. bring broken , beleeuing , and obedient harts : these are the dishes and delicates wherewith Christ is fed , wherein he delights . And he with me . We must also be feasted by Christ : for Christ comes not for this end to be entertained , but to entertaine . The feast which Christ makes , is his own bodie and bloud in the administration of his Supper : his bodie is true meate , and his bloud is true drinke . And the vessels in which it is serued out , are the seales of the word ; and the guests are penitent sinners , which haue broken hearts , which hunger and thirst after Christ. Now from this feast ariseth righteousnesse , peace of conscience , and ioy in the holy Ghost . Rom. 14. 17. All ioy that heart can thinke comes by this feast . Now seeing Christ makes these promises as a principall token of his loue , we must make some vse of them . We must renounce all our carnal vanities and earthly delights , and giue our selues no more to surfetting and drunkennesse , and sumptuous banquetting . Here is a better kind of feasting , therefore turne your eyes from those , lift vp your hearts , and haue care to entertaine Christ : feast him with the graces that God hath giuen you , and labor againe to be feasted of him , feed of his bodie and bloud to life eternall . Labour to be acquainted with these , that you may know by experience how Christ feasts you , and you him . You know one friend how to entertaine another , euerie man according to his dignitie : but you should haue more care of this spirituall and mutuall entertainment betweene Christ and you . Againe , see here a notable abuse of those that come to the Lords table : for marke how these two go together , Christ feasts vs , and we must feast him , so that there may be an enterchange of feasting : but our communicants come to the Lords table , and they will haue Christ feast then , but they will not feast him , whereas we should feast him daily by faith , obedience , and repentance , and good duties of our callings : but we like churlish & vngratefull Nabals , haue not one good dish to feast him withall . This is our shame . Or if we be good guests for a day , yet after that is past , we haue no care to entertaine Christ. Looke to it therefore , and see that you feed Christ , not by your owne natural power , but by your gifts of grace . To him that ouercometh , &c. This is the conclusion of the Epistle , in which note two parts : first , a promise : secondly , a precept . The promise : To him that ouercometh , that is , he that holds out , keeping faith and a good conscience against all the enemies of his saluation . Shall sit : that is haue fellowship with Christ in his glorie . Christ doth not promise equall glorie and honor , for that is not possible for anie creature , because he is the head of his church , but onely a participation : as if he should say , he shall be partaker of my glorie , so farre as shall be meete and conuenient for him : as appeareth by the words following . But this ( wil some say ) is no great matter . True , the carnall heart of man may surmise so : therefore he addes , as I ouercame , &c. This is no small glorie , for like as my father did aduance me when I had ouercome , so will I aduance all my members , when they haue ouercome their spirituall enemies . Now as Christ is inferiour to the Father , as he is Mediator , and yet sits with him : so the members of Christ may sit with him , and yet be vnequall to him in glorie . Verse 22. Let him that hath an eare . This hath bene expounded often before . The memoriall of the righteous is euerlasting : but the name of the wicked shall rot . Prou. 10. Laus Christo nescia finis . ❧ An excellent Sermon , plainely prouing that Rome is Babylon : and that Babylon is fallen . Preached long since by a famous Diuine , and added as a Commentarie to the hardest part of the Reuelation . REVEL . 14. VERS . 8. She is fallen , she is fallen , euen Babylon that great Citie : for of the wine of the furie of her fornication she hath made all Nations to drinke . THE holy Euangelist S. Luke in the fourth chapter of his Gospell recordeth , that on a time , when our Sauior came into the Synagogue at Nazareth , to reade as his custome was , there was deliuered to him a booke containing the Prophecie of the Prophet Esay . Which after he had opened , at the first he found the place where it was written in these words : The spirit of the Lord is vpon me , because he hath annoynted me , that I should preach the Gospell to the poore : He hath sent me that I should heale the broken in heart , that I should preach deliuerance to the captiues , and sight to the blind , that I should set at libertie them that are bruised , and to preach the acceptable yeare of the Lord. Then after he had closed the booke , and deliuered it to the Minister , he sate downe to preach , and the eyes of all them that were in the congregation were bent vpon him . Then he opened his mouth , and spake vnto them these words : This day is this Scripture fulfilled in your eares , and they all gaue him testimonie that it was so . In like maner may I say , concerning this place of Scripture which I haue read vnto you : In your eyes and eares is this Scripture this day fulfilled . And I pray God you may all likewise beare witnesse with me , that it is so . The last time that I spake in this auditorie , I intreated of the flourishing and prosperous estate of Ierusalem , which is the Church of God , set foorth in the 122. Psalme , and therefore good order now requireth , that I should speake of the decay and ouerthrow of the enemie of Ierusalem , which is Babylon , the See and Church of Antichrist : and for that purpose principally , haue I chosen this text of Scripture to speake of : that by the one we might be enflamed with loue of the true Church of Christ , and by the other be moued to the hatred of that false Church of Antichrist . Now this text of Scripture ( She is fallen , she is fallen , euen Babylon that great citie , for of the wine of the fury of her fornication she , hath giuen all nations to drinke ) offereth me three speciall things to be considered : first , what Babylon is : secondly , what is become of her : and thirdly , what is the cause of her heauie decay . In the first part , by the assistance of God , I shall plainely shew and proue , that Babylon is Rome : In the second , that Babylon or Rome , by the iust iudgement of God is fallen , yea , she is fallen : In the last , the reason of this so sharpe sentence of God against her , because she hath deceiued all the world with drunkennesse and whoredome . Within the compasse of these three propositions I will keep my selfe in all my discourse : sauing that by your fauour , forasmuch as this is the middle voice of three Angels that speake in this Chapter , for a Preface , I will vse the voice of the first Angell , of whose preaching this my text is a cōsequent : and in the stead of a conclusion I will touch the voyce of the third Angel , which is a consequent of this the middle Angels voice . Concerning the preface , it shall be this in few words . After that S. Iohn had described the preseruation and vnitie of the Church of God in Christ their head , euen in the midst of the furie of Antichrist , vnder the figure of the Lambe standing on mount Sion with 144000. of his chast worshippers : next he declareth that God would bring the same againe into the sight of the world by preaching of the Gospell , and the ouerthrow of the kingdome of Antichrist . Wherefore he sendeth an Angell flying in the midst of heauen , or betweene heauen and earth , bringing with him an euerlasting Gospell , and preaching that all men should feare God , and giue glorie to his name , for the time of his iudgement was at hand , and that they should worship him that made heauen and earth , and all things that are in them . A very Angelicall sermon indeed , & an euerlasting Gospell is that , ( howsoeuer the enemies charge it with noueltie ) that teacheth to feare God , to giue glorie to his name , and to worship him onely that is the Creator of heauen and earth . And a consequent of that Gospell is this Sermon of the Angell . She is fallen , she is fallen , euen Babylon that great Citie . For wheresoeuer men are taught to feare God aright , to giue all glorie to him alone , and to worship none other but him that made heauen and earth , and all things in them contained : there must needes follow a great fal and ouerthrow of Babylon , and Babylonicall religion , which teacheth the contrarie . Wherefore if we loue the peace of Ierusalem , to the ouerthrow of this her great aduersarie , let vs imbrace this euerlasting Gospell , that we feare God , glorifie God , and worship God alone . Againe , if we hate Babylon with a perfect hatred ; as we ought to do , and therefore would seeke her vtter ruine and decay : let vs procure that this Gospell may be preached , that men may learn to feare , honour , and serue God onely , and then vndoubtedly Babylon shall fall , she shall fall I say , she can stand no longer . Let this suffice therefore for a Preface . Now haue we to cōsider , what Babylon is . I haue vndertaken to proue , that Babylon here spoken of ; is Rome . But first I must admonish you , how I vnderstand Rome . And that is not onely for a certaine place in Italy , compassed about with walles , and furnished with buildings , as other cities are : but for that authoritie , gouernment and preheminence which is challenged by meanes of that citie , or for the Romaine Empire , which is claimed by prerogatiue of the same citie : and so is Babylon taken in the Scripture , and namely in this Prophecie . For in the eleuenth Chapter of this Reuelation , the same great citie is called also Sodoma and Aegyptus , where our Lord was crucified : Sodoma , for the great abhomination and filthinesse therein maintained , and Aegyptus , because it keepeth the people of God in miserable bondage and slauerie , as Aegypt vnder Pharao did of old . Whereby it is manifest , that the great citie is to be taken for that tyrannie , gouernment , and preheminence , as I said , which is challenged in the right of that great Citie : and so is the regiment and gouernance of the Romaine Antichrist , depending vpon the prerogatiue of his See , which is Rome . Now if any will contend , that Babylon must be taken in the proper sense , for a citie in Chaldea onely , as though we should looke for the See of Antichrist out of the East ( as the Papists for thirty or fortie yeares ago deuised a fable , that was renewed also in Queene Maries dayes , of a monstrous child which should be borne at Babylon , which they would haue men suppose to be Antichrist : ) he may be flatly conuicted of great ignorance , whē the Angell in the seuenteenth Chapter of this Prophecie testifieth , that her name is Babylon in a mysterie , as in the eleuenth Chapter , that she is spiritually called Sodoma and Aegyptus , not in respect of situation of the place , but in similitude and likenesse of conditions . Wherefore it remaineth , that ( according to my promise ) I proue Babylon here mentioned , to be Rome . The greatest controuersie that this day troubleth the world , is , where the true Church of God should be : the Papists making great bragges , that it is on their side , & we affirming that it is on our side . This controuersie will soone be cut off , and brought to an end , if it may be shewed that Babylon is Rome : for then cannot Rome be the Church of Christ , but the Church of Antichrist . And therefore it standeth me vpon , to bring very good and substantiall proofes , to maintaine this my assertion , that Babylon is Rome . But what proofes may be counted sufficient ? Is not the authoritie of holy Scriptures , and the testimonie of auncient Doctors of the Church good and substantiall proofes ? Therfore if authoritie of Scriptures be a good and substantiall proofe , ye shall haue Scriptures : if consent of auncient Writers in the same sentence be of any value , you shall haue plentie . And first beginning with Scriptures , I will not alledge such places as be hard and darke to vnderstand , but such as be plaine , euident , and manifest , and can receiue no other interpretation , to satisfie the iudgement of any reasonable man. I omit therefore so many figures as in this Reuelation do not very obscurely signifie , but euen directly point at and paint out that Antichristian Church . For although they do so aptly and fitly agree therto , as a man might easily iudge they were made euen for the same purpose : yet because they might be wrested to some other meaning , if manifest places did not withstand , I will leaue all aduantage that I might take of them , and hold me onely at this time to those plaine and euident demonstrations , which with no equitie nor conscience can admit any other interpretation . Onely I will here note , that forasmuch as all figures , types , and colours contained in this booke may so conueniently be applied to Rome , as though they had bene properly appointed to describe her , ( as they were indeed ) it is great preiudice against Rome , although no plainer proofes might be brought . But when so plaine arguments are brought foorth , that without too much impudencie cannot be auoided , and all other figures and darke speeches agree accordingly , it is a manifest coniunction that Rome is none other but this Babylon . But to begin with these plaine places ( as I haue promised , ) the first shall be out of the eleuenth Chapter of this Reuelation , the place before alleaged : where it is declared , that God in all times , yea in the greatest persecution , would maintaine his Church , and reserue at the least two witnesses which should testifie of his truth , in spite of Antichrist and his adherents . Which although the monstrous beast that ariseth out of the bottomelesse pit , should murther and slay , yet God should restore them to life again , continually stirring vp a sufficient number to beare witnesse of his name and doctrine . In that Chapter I say is contained , that when the beast had murthered them , he should enuie them the honour of buriall , and so their bodies should lye in the streete or market place of that great citie , which is spiritually called Sodoma and Aegyptus , where our Lord was crucified . Declaring thereby , that as Rome had slaine and crucified the head , so should Rome persecute the members . And in the same Citie where their Lord was murthered , the seruants should be persecuted . But here a man would thinke that I were impudent to affirme , that our Sauiour Christ was crucified at Rome , whome all the world knoweth to haue suffered death at Ierusalem . But you must call to remembrance , that at the first I gaue warning , that I did not vnderstand Rome for the topographie of Rome , that is , so much ground onely as is compassed within the walles of that Citie , but for the regiment , gouernance and prerogatiue that is claymed , by reason of that Citie or Monarchie , whereof Rome is the head : and then I shall easily proue that Christ was crucified at Rome . For by whome was he condemned ? was it not by Pilate the Deputie or Lieutenant of the Romain Empire ? For what cause or crime was he adiudged to die ? was it not for treason pretended to be committed against the Romaine Empire ? With what kind of execution was he put to death ? was it not such as was vsuall by the lawes of the Romaines , for such hainous offences as were vniustly laid to his charge ? Finally , was not the place wherein he suffered , within the circuit of the Romaine Empire ? May I not then iustly affirme that he was crucified at Rome , whē by the Romaine Iudge he was condemned for a crime against the Romaine state , and executed by a kind of death appointed by the Romaine lawes , and in a place of the Romaine dominion ? As for the Iewes , they had at that time no authoritie to put any man to death , as they confesse themselues , when Pilate bad them take him , and iudge him according to their owne lawe , meaning they shold decree some light punishment against him . They answered : It is not lawfull for vs to iudge him to dye . As touching the cause , although they accused him of blasphemie , in that he made himselfe the Sonne of God : yet could he not be condemned for that , because Pilate would admit no accusation , but such as contained a crime against the Romaine lawes . And as for the death of the crosse , it is manifest to be proper to the Romaines : for the Iewes would haue stoned him , if they might haue condemned him for blasphemie , according to the law of Moises . And that the Angell in that place by no meanes can vnderstand Ierusalem , it is manifest by these reasons : first , that he calleth it that great citie ; which tearme could neuer be spoken of Ierusalem . Also he calleth it Sodoma and Aegyptus , which was the sea of the monstrous beast Antichrist , which in other places is often called Babylon . Whereas no man euer did imagine that Ierusalem should be called Sodome , Aegypt , or Babylon . Adde hereunto , that Ierusalem , the place where Christ suffered , was vtterly destroyed in S. Iohns time , whereby it is euident , that by this great citie , spiritually called Babylon , Sodoma , and Aegyptus , is meant none other but the Romaine Empire , which crucified the head , and should also bring foorth to put any man to death : and he hath deserued the monstrous beast Antichrist , which should torment and afflict the members , which began with murther of the Lord , and should continue , till it were destroyed , in murthering of the seruants . And by this plaine text , which cannot be wrested to any other sense , this great citie of Babylon , where Christ was crucified , is proued to be Rome , and the authoritie , rule , and power of the Romaine Citie . The second plaine and euident proofe which I will vse at this time , shall be taken out of the thirteenth Chapter of this Reuelation , where that euill shapen beast is described , which is the head of the persecuting malignant Church , hauing seuen heads and ten hornes : and is the same which afterward in the seuenteenth Chapter beareth the great whore Babylon , the mother of all abhominations of the earth . Who so therefore will compare these things that are written in this booke , concerning the description of that monstrous beast , with those things that the Prophet Daniel in the seuenth Chapter of his Prophecie , describeth of the foure beasts , and specially of the fourth , which all men confesse to be the Romaine Empire : except he be too much blinded with frowardnes and peruerse affection , he must needes acknowledge , that this Beast which Iohn painteth out , is the same that Daniel setteth out : which containing in it the crueltie of the Leopard , the Beare and the Lion , which were the former Monarchies , is vnlike to them all , and therefore is the fourth Empire , which all the world acknowledgeth to be the Monarchie of Rome . What should I speake of the number of the hornes , equall in both , and generally of all other parts of their description , which is set foorth so like , and almost with the same words , both of the one and of the other , that it were meere madnesse to imagine that this beast which Iohn describeth , should be any other , then that Daniel had so long before portraited . Then if the Beast in Daniels description doth signifie the fourth kingdome , as the Angell expoundeth it , which no man will denie to be the Romaine Monarchie : the same monstrous Beast , being here painted out in this Reuelation , with the same shape , colours and conditions , must needes signifie the Romaine Empire , and so Babylon by this reason also is proued to be Rome . The third argument or proofe is taken out of the seuenteenth Chapter of this Reuelation , and the ninth verse : where the Angell expounding to Saint Iohn the mysterie of the Beast with the seuen heades , declareth in very plaine wordes , that the seuen heades do signifie seuen hilles , whereon the woman sitteth . Now seeing it is euident , that the woman signifieth a great Citie , we must see where we can find a great Citie builded vpon seuen hilles , and that by the interpretation of the Angell is Babylon , the See of Antichrist . And if we seeke throughout the whole world , where shall we find a great Citie builded vpon seuen hils , but that great citie in Italie ? which all Writers Poets , Historians , Cosmographers , with one consent do confesse to be Rome , which is builded vpon seuen hilles , whose names are these : Palatinus , Capitolinus , Auentinus , Exquilinus , Viminaelis , Quirinalis , and Caelius . This is so plaine a notation of Rome to be Babylon , builded on seuen hilles , that the Angell could not more plainely haue expressed Rome , though he had named her . Nay this is a more euident and certain description of Rome to be the See of Antichrist , then if in plaine words he had said , Babylon is Rome . For it might be , that some other citie then that here was meant , might haue the name of Rome , but no other citie could haue this notation , to be builded on seuen hils . For Constantinople was afterward called new Rome , but Constantinople was not builded vpon seuen hilles like vnto old Rome . Therefore this is a plaine and manifest circumlocution of Rome , which with no reason can receiue any other exposition . For what boy going to the Grammer schoole , and reading in Virgils Georgickes this verse : Septem quae vna sibi muro circundedit arces : That citie ( saith Virgil ) which hath compassed seuen hils within her walles . What boy , I say , in the Grammer schoole doth not vnderstand this to be meant of the citie of Rome , although the Poet in that place doth not once name Rome ? With what face therefore will any man denie , that the Angell here meaneth any other citie by this Periphrasis and circumlocution , then Rome ? For if any will be so froward to except , that the word of hils is not taken in the proper sense , but figuratiuely and metaphorically for some other thing , as some would seem to interprete seuen hils in this place for seuen kingdoms , he shal plainly be conuinced by these reasons : first , it were absurd that the Angel should repeat one thing twise ; for in the next clause he sheweth that the seuen heads do signifie kingdoms also : but specially we must remember , that this is an interpretation of the Angell , which must either be plaine and easie to be vnderstood , or it deserueth not the name of an interpretation . Therefore if the Angell , offering to expound the mysterie of the seuen heads , giueth this exposition , that they signifie seuen hils : if hils be not taken in their proper sense , to what purpose serueth this exposition ? For if the name of hils hath need of another exposition , he had bene as good to haue left the name of heads vnexpounded . And as for the interpretation of hils to signifie Kings , is more obscure , darke , and far fet , then that heads should represent Kings ; for it is more apt by metaphor to call a King an head , then to cal him an hill . Therefore except we will say , that the interpretation of the Angell is vaine , yea more darke then the thing that is expounded by him , we must needes confesse that hils are taken in their proper sense for hils , and then the citie builded vpon seuen hilles without all controuersie is the citie of Rome . The fourth and last proofe that I will take out of the holy scripture , is the last verse of the same seuenteenth chapter , which is yet a more plaine description of Rome , if any thing can be more plaine then that hath bene alreadie spoken : for there the Angell in plaine words expoundeth , that the woman which S. Iohn saw , which was the great whoore Babylon , is that great Citie which hath dominion ouer the Kings of the earth . What brazen face is so impudent , to denie that Rome was that great citie which had dominion ouer the Kings of the earth at that time when this was spoken ? Or what other citie had dominion ouer the Kings of the earth in S. Iohns time , but Rome ? Who is therefore so froward and vntoward , that he will not acknowledge Babylon here to be plainly called Rome ? If I should name the chiefe city of England , who would not vnderstand London ? If I should speake of the chiefest citie of France , who would not conceiue Paris ? And when the Angell named the chiefe citie of the world , who could be ignorant , liuing in that time , or knowing the history of that time , that he vnderstood it of the citie of Rome , which was the sea of the Empire , and from whence we should looke that Antichrist should come , according to the former prophesies ? For it is a shame in this place to flie vnto allegories , and further expositions of this Angelicall interpretation , which as I said before , if it be not cleare , plaine , and easie to be vnderstood , deserueth not the name of an exposition : as when one knoweth one vnknowne thing is expounded by another as much or more vnknowne , it is vaine , superfluous , and ridiculous . Wherefore , whom any bonds of reason will hold in , they must be satisfied with the exposition of the Angell , that Babylon is Rome . For seeing it was necessary for the Church of God , to know aswell the place where Antichrist should fit , as to be instructed of his craft and crueltie : our Sauiour Christ , the author of this Reuelation , would not suffer his congregation to be ignorant thereof , but sent his Angell plainely to interprete and expound the vision of the great whoore , that the Church being throughly admonished of her wickednesse , and instructed perfectly to know her , might more easily take heed of her , flie from her , and abhor her : so that according to my promise I haue sufficiently proued by authoritie of holy Scriptures , this first proposition which I tooke in hand , that Babylon is Rome . But because some are of such obstinate and wilful frowardnes , that nothing will satisfie them , but they will still grudge and repine , carpe , and obiect against my interpretations of holy Scriptures ( for the texts they cannot deny ) I wish them that are such , if they like not these expositions , which I haue brought to the defacing of Antichrist and his religion , that then they admit and reuerence those expositions , which their owne authors bring for the maintenance of the Popes authoritie and his religion : of which sort are these : God ( saith Moses in Genesis ) made two great lights , the Sunne to rule the day , and the Moone to gouerne the night : that is , saith the famous Interpreter , God ordained the Pope and the Emperour to rule the world . By the Sun is meant the Pope , and by the Moone the Emperour : and looke how much greater and more glorious the Sunne is then the Moone , so much greater and more glorious is the Pope then the Emperour . And not content with this , he counteth by Arithmeticke how much greater the Sunne is in quantitie then the Moone , by proportion that it hath to the earth , and so by many parts he concludeth that the Pope is greater then the Emperor . But here a man might help him , what by Geometrie , and what by Arithmeticke , for where as the Sunne is 166. times greater then the earth , and the earth 39. times greater then the Moone ( as is proued by Mathematicall demonstration ) the Pope should be 6474 times greater then the Emperour . This is one noble exposition that is set forth to aduance the dignitie of the Pope and his kingdome . Another like to this , is vpon the words of the Apostles , which answered vnto our Sauiour Christ , when he commaunded him that had no sword to sell his coate and buy one , signifying the great daunger that was at hand : Lord ( say they ) here are two swords . These swords ( saith the Glosar ) are the Ciuill and Ecclesiasticall power which remained in Peter , and therefore his successor the Pope hath preheminence of both . No doubt a worthy interpretation , and that agreeth well with the text , and doth the Pope great worship . Againe , S. Paul saith to the Corinthians , 1. Cor. 2. The spirituall man iudgeth all things , and he himselfe is iudged of none . This spirituall man , saith the Interpreter , is the Pope , which is Iudge of all the world , and may not be controlled of any man , no though he draw with him innumerable soules into hell fire , there to be tormented with the diuell and him for euermore ; yet no man must be so bold as to find fault with him , or to say , Domine , quid ita facis ? Lord , why do you so ? Is not this an handsome exposition ? Yea I promise you , euen like vnto this other : Statuimus vt Clerici nec comam nutriant , nec barbam radant : We decree ( saith the Canon of an auncient Councell ) that the Clergie shall neither weare long haire , nor shaue their beards . The Glosar finding this Canon to be so cleane cōtrary vnto the custome of the Popish Clergie , who vse to weare long haire and to shaue their beards , thought he would draw it , at the least if it would not come by faire meanes , to maintaine the laudable custome of the Popish Clergie : and by exposition of one word , he maketh the whole Canon to serue his turne . Therefore Statuimus ( saith he ) which is , we decree , is to be expounded for Abrogamus , which is , we disanul or abrogate , and so the sense afterward falleth out very plaine for the popish Priests thus : We disanul that Prists shold go without long haire , or vnshauen beards . A right cunning interpretation , and proper for the place : and such in effect are all those that serue for the maintenance of the Popes authoritie , and the religion of Poperie . Therefore he that is of so sharpe iudgement , that he will mislike and refuse those plaine expositions which I haue brought of the places before alleaged , and except against them , as inforced , constrained , and far fetched : let him like of , praise , magnifie , and admire these interpretations , which are sought to vphold and establish the Popes throne and religion , as rightly , faithfully , and truly collected . Atque idem iungat Vulpes , & mulgeat Hireos : and by as good reason let him ioyne for his plough not Oxes but Foxes , and milke for his paile , not she Goates but he Goates , as the Poet saith . Now that I haue proued Babylon to be Rome by authoritie of Scripture , it followeth that I must shew for the same the consent of auncient Doctors . And as in my former probation I touched onely such places as did plainly , directly , and manifestly set forth my purpose , so in this behalf I wil deale with the Doctors . Not such as they are wont to alleage against vs , names indeed of great and reuerent antiquitie , but workes of meere falshood and forgery , bewraying their authors not to be such as they are fathered vpon , but such as out of the bodie of blindnesse and superstition of much later time haue begotten them . Such are the decretal Epistles of the old Bishops of Rome , Linus , Clemēs , Anacletus , &c. Of which , Clemēs writing to S. Iames forsooth in his second Epistle chargeth him very earnestly that the Pixe be cleanly kept , so that there appeare no Mise dong , or any other filthines among the fragments of the body of Christ , with many other like Apostolicall commaundements . The impudencie of whose authors appeareth notably in this , that whereas they were ignorant buzzards that could not write true Latine , they would ascribe their counterfeit Epistles to so learned fathers , as though at that time when women and children spake Latine naturally as their mother tong , the Bishops were so vnlearned , that they did write so barbarously , and were not able to vtter their mind in true Latine . But leauing those delicates for such as long after them , I will vse no authoritie for this purpose , but such as they cannot refuse , but that that is auncient , catholike , and autenticall . I will begin therefore with Irenaeus , one of the most auncient and autenticall writers that the Church hath : who in the fift booke of his treatise against all heresies , speaking of the sea of Antichrist , vpon the last verse of the 13. chapter of this Reuelation , where it is said , that the number of the beasts name is six hundred , sixtie and sixe , sheweth that the opinion of many in his time was , that seeing this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is in English , the Latine man , or Romane , in the numerall Greeke letters containeth this number , that Antichrist must be sought at Rome . His words are these : Sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen sexcentorum sexaginta sex numerorum , &c. & valde verisimile est , quoniam verissimum regnum hoc habet vocabulum . Latini enim sunt qui nunc regnant . Also ( saith he ) this name LATEINOS , containing the number of 666. is thought to be the name of Antichrist : and it is very like so to be , for that which most vndoubtedly is a kingdome hath that name : for they be Latines which now do raigne . You see by this testimonie of Irenaeus , that this prophecie of old time was vnderstood of Rome , and that the mumber of the beasts name is to be found in one that beareth rule at Rome . If this exposition or explication of the beasts name had bene deuised by Luther , Zwinglius , or Caluin , it might haue bene suspected as a thing imagined of spite and enuy against the Church of Rome , but when it is brought forth by so auncient a Doctor , which liued not many yeares after this Reuelation was giuen , as he himself saith , that it was but a litle before his time , vnder Domitian the Emperor , which died thirteene hundred yeares before Luther was borne : we must needs iudge it both to be very auncient , and voide of all partialitie . Wherefore I will passe ouer diuers other applications of that number to other names , which neuerthelesse hit Babylon home , because they haue bene sought out of late by such as beare il wil vnto Rome . For I thinke this is sufficient with all reasonable men of equall iudgement , to proue that this is no new opiniō , to seek the sea of Antichrist at Rome . They themselues to proue their doctrine catholicke , alleage authoritie of eleuen or twelue hundred yeares antiquitie : behold , this opinion is thirteene or foureteene hundred yeares old , that Antichrist should be a Romaine , and that the sea of his tyrannie should be at Rome . The second witnesse of this assertion that Babylon is Rome , is Tertullianus , a very auncient writer also , who in plaine words affirmeth , that Babylon signifieth Rome , in the third booke against Martion , which denied that Christ had a true bodie . Wherefore Tertullian vseth this reason against him : That thing which hath a figure of it , must be a thing of truth : and so discoursing of many things figured , and the figures of them , cometh to these words : Sic & Babylon apud Iohannem nostrum , Romana vrbis figuram portat , perinde & magna , & regno superbae , & sanctorum debellatricis : that is to say , euen so doth Babylon ( in the Apocalips of our S. Iohn ) beare the figure of the citie of Rome , which is altogether as great , and as proud in raigne , and as great a persecutor of the Saints , as Babylon was . You see therefore most clearely and plainely , that Tertullian with all his learning could not interprete these things that be written in this Reuelation concerning Babylon , to be applied to any other citie then Rome : and he is also a witnesse voide of all partialitie or affection to either part of them that striue in our dayes ; for he departed neare about foureteene hundred yeares before our time : why should he not then be credited in this case ? Well , next vnto him I will ioyne Chrysostome , in his Commentarie vpon the second Epistle to the Thessalonians , the second chapter , in his fourth Homilie : where as S. Paul speaking of the manifestation of Antichrist , saith , they knew what was the stay , that he was not presently reuealed . But when that stay is taken away , he should be reuealed in his due time . Chrysostome expoundeth this stay to be the Romaine Empire , which must giue place vnto Antichrist : that like as the Persians came in place of the Chaldeans , the Grecians in place of the Persians , and the Romaines in place of the Grecians : euen so Antichrist should inuade the Empire of the Romaines . Vacantem imperij principatum inuadet , & tentabit ad se rapere hominum & Dei imperium : Antichrist ( saith he ) shall inuade the vacant principalitie of the Empire , and shall assay to draw vnto himselfe the Empires both of God and men . And is it not manifest that the Papacie grew and tooke increase by the decay of the Empire , and at the fall of the Monarchie , chalenged full possession of all dominion , both spirituall and temporall ? Of the same iudgement is S. Ierome writing vpon the same place of Paul , vnto Algasia , in the eleuenth question , whose words are these : Nec vult apertè dicere Romanum imperium destruendum , quod ipsi qui imperant aeternum putant , vnde secundum Apocalypsim Iohannis in fronte purpuratae meretricis scriptum est nomen blasphemiae , id est Romae aeternae , &c. that is , neither will he openly say , that the Romane Empire shold be destroyed , which they that gouerne it thinke to be euerlasting : wherefore according to the Reuelation of Saint Iohn , in the forehead of the purple whoore there is written a name of blasphemie , which is , Rome euerlasting . Lo , here another witnesse of good antiquitie and sufficient credite , which not onely agreeth plainely with Chrysostome , that Antichrist should take possession of the Romaine Empire when it should be decayed in the Emperours : but also most plainely agreeing with Tertullian , calleth that Babylonicall strumpet , which is described in the seuenteenth chapter of this Apocalypse , that purple whoore of Rome , and the name of blasphemie , to be Rome euerlasting : as though he had heard the Pope brag of the eternitie of his sea , which he saith is the rocke , against which the gates of hell cannot preuaile . But he is foully beguiled , for Rome the sea of his Popedome is by Saint Ieromes iudgement that Babylom of whom the Angell preached , that howsoeuer she boasts of her eternity , She is fallen , she is fallen , euen Babylon that great city , and neuer shal rise againe . They crie out against vs , that we raile and speake contumeliously of the holy sea of the Pope , when we cal Rome the whore of Babylon : but when the old Doctors ( to whose iudgement they themselues appeale from the authoritie of the Scriptures ) feare not so plainely in their writings to paint out the Babylonicall Strumpet in her right colours , and in flat words to say she is Rome , the mother of all abhomination , and the sea of Antichrist : why should we be blamed for saying as we are taught by them ? And especially of those men that make so great vaunts that the iudgement of the Fathers is altogether on their side by whom they offer to be tried , when they dare not abide the iudgment of the Scriptures ? Againe , consider I pray you ; if the old Doctors before Antichrist were openly reuealed , did vnderstand by the Scriptures that he should sit at Rome : what thinke you would they haue said and written if they had liued in these daies , and knowne and seene all that was prophesied to be fulfilled in him ? With what confidence suppose ye , would they haue inueyed against him ? With how open mouthes would they haue cried out vpon him ? At least wise do you not thinke in your conscience , that when they had considered the authoritie of the Pope , and his wholesome doctrine , they would haue changed their minds , and recanted their writings against Rome , and repented that euer they had called her the purple whoore of Babylon , seeing she is the holy mother Church of Rome , the sea of the most holy father the Pope the head of the same Church ? I must needs say thus much in your behalfe ( ô ye Papists ) as ill as I loue you , that if Ierome , Tertullian , and the rest of the Doctors did so account of Rome as you affirme of them , they were much too blame to defame her with such odious names , as to call her the whoore of Babylon , which must needs make her vehemently suspected to be the Church of Antichrist , and not of Christ : for what Papist in these dayes dare say , that which Ierom said , that Rome is that purple Harlot Babylon , which S. Iohn speaketh of in the Apocalypse ? The same Ierome in his 13. booke of Cōmentaries of the Prophecie of Esay , vpon the 47. chapter writeth in this maner : Licet ex eo quod iuxta 70. scriptū est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , filia Babylonis , non ipsam Babylonē quidam , sed Romanā vrbem interpretantur , quae in Apocalypsi Iohannis & Epist. Petri Babylō specialiter appellatur , &c. That is to say : For as much as the seuentie Interpreters write , not the daughter Babylon , but the daughter of Babylon , some do interpret thereof , not Babylon in Caldea , but the citie of Rome , which in the Reuelation of S. Iohn , and the Epistle of Peter , is specially called Babylon . Note that Ierome in this place accounted Rome to be Babylon the younger , daughter of Babylon the elder . And secondly , that this was not his opinion onely , but the consent of many other in his time , and namely , of such as vsed to interpret the Prophet Esay . Thirdly and especially consider , that he affirmeth Rome in the Apocalypse to be especially called Babylon . So that Babylon in the Apocalypse , by his iudgement , can be vnderstood for nothing else but Rome , because Rome is there specially figured by Babylon . What meaneth Ierome so often to beate in this naile , that Babylon is Rome ? If it had slipped out of his pen but once , he might haue bene pardoned for his ouersight : but when he hath neuer done writing , that Rome is Babylon , why should we account him any longer for a Catholike ? For in his Preface vnto the booke of Didimus , De Spiritu sancto , which he translated out of Greeke into Latine , writing to Paulinianus , he vttereth these words : Cùm in Babylone versarer , & purpuratae Meretricis essem Colonus , & iure Quiritum viuerem , &c. Of late ( saith he ) when I was in Babylon , and was an inhabitant of the purple Harlot , and liued after the lawes of the Romaines , I thought to intreat somwhat of the holy Ghost . What needed Ierome in this place so odiously and contumeliously to call Rome by the name of Babylon , but that he could neuer consider Rome otherwise , but to be the See appointed for Antichrist ? For in other places where he interpreteth the Scriptures and Prophecies , concerning Antichrist , we may lesse maruell if he interpret Babylon for Rome , because no reason could leade him to expound it otherwise . But here talking pleasantly with his friend , what necessitie compelled him to vse such descriptions of Rome , but that this perswasion was so deepely grauen in his mind , that Babylon is Rome , that neither in earnest nor iest he could forget it , but is alwaies harping vpon it , as though he thought scorne to call Rome by any other name , then that he had learned in the Scriptures to be Babylon , and the purple harlot ? For in like maner writing to Marcella , a vertuous Gentlewoman of Rome , whome he allured to forsake Rome , and to dwell neare vnto him in Bethelem , one speciall reason that he vseth to perswade her , is this : That as Bethelem whither he wold haue her to repaire , is situate in the holy Land , and the place consecrated to the birth of CHRIST : so Rome where she desired to remaine , was the Babylonicall harlot , according to the Reuelation of S. Iohn , appointed for the birth of Antichrist , which there should arise , and exercise his tyrannie , and from thence should deceiue the whole world with his wicked wiles . But who so will reade the workes of Ierome , may find yet more places , in which he is bold to call Rome Babylon , the very See of Antichrist . Whereby it is apparant , that it is no new or strange matter to seeke Antichrist at Rome , when such old Doctors of the Church , so commonly in Commentaries , Epistles , and other writings , do teach vs that Rome is Babylon : and the Scripture affirmeth that Babylon is the See of Antichrist . But let vs leaue S. Ierome , and see what other say of the same matter . S. Ambrose , writing a Commentarie vpon the Reuelation of S. Iohn , is of the same iudgement . Of the authoritie of the worke I wil moue no question at this time , seeing it is commended to vs by Cuthbert Tonstall , late bishop of Duresme , who found it in an old Librarie , and first set it in print , vnder the name of that great S. Ambrose , and is willing that men should so thinke of it . It is good authoritie I say , against the Papists , being commended by so Catholike a Prelate , and because they are wont to receiue whatsoeuer cometh vnder the name of an old Doctor , though it be neuer so vnlike his writing , and crie out vpon vs for reiecting at our pleasure the workes of auncient Doctors , that make against our doctrine : as though we reiected any without cause , or they refused none for any cause : whereas Pigius their great Patron , blushed not to reiect the report of two generall Councels , the fift and sixt of Constantinople , which are commended to vs by publike faith of the Church of Constantinople , because in the one Pope Honorius is condemned and accursed for an heretike , and in neither of both the Popes Legates could haue the highest place , according to the request of their ambitious Maister . But as for this Ambrose , if he were not Ambrose of Millaine , yet is it apparant by the stile , that he was some auncient Writer of the Latine Church , and he throughout this Prophecie interpreteth Babylon to be Rome , and Antichrist to be sought no where but at Rome . Primasius also a very auncient Writer , who likewise commenteth vpon the Apocalypse , expoundeth these Prophecies of Antichrist to be fulfilled in the Romaine Empire , and of the citie of Rome . S. Augustine in his learned worke De Ciuitate Dei , not once or twice , but oftentimes is bold to call Rome Babylon , and Babylon Rome , as in his sixteenth booke and seuenth chapter , he calleth Rome another Babylon in the West . And in his eighth booke and second chapter , he calleth Babylon of Caldea the first Rome ; and Rome of Italie the second Babylon : willing men to consider , that in the beginning of the citie of God , which was the Church in Abrahams time , the first Rome , that was Easterne Babylon her enemie , was builded in Caldea , and about the same time that the first Babylon was destroyed , lest the citie of God should lacke her enemie , the second Babylon , which is Rome in Italie was erected . It is a strange matter , that the same citie which is the professed enemie of the citie of God , should be the mother of all religion , and the very citie of God it selfe . O Augustine , thou wast not well aduised to make the Citie of Rome enemie to the Citie of GOD , that Rome shold be the same to the Church of GOD , that Babylon of old was to Ierusalem ! The same Augustine in the 22. Chapter of the 18. booke , calleth Rome another Babylon , and daughter of the first Babylon . And in the 27. Chapter he calleth Rome westerne Babylon . By these & other testimonies of old Writers that might be brought but for tediousnesse , I suppose it is sufficiently proued , that Babylon in this my text spoken of , is Rome , and that we should not seek Antichrist to proceed from any other place then from Rome . But what need I trouble my selfe to seeke further testimoniall , for confirmation of this matter , that Babylon is Rome , then of the Papists themselues ? which affirme that S. Peter in his Epistle , where he sendeth salutations frō the Church gathered in Babylon , by Babylon vnderstandeth Rome . And they learne it of Ieronime , which in the life of S. Marke doth so expound it . So greedie they are to find a place in Scripture , where Peter should be said to haue bene at Rome , that they are content to acknowledge Babylon in the Scripture to be vnderstood of Rome . And thus I haue performed , I trust sufficiently , that which I tooke in hand to proue , both by the authoritie of holy Scripture in plaine and manifest texts , and by consent of many auncient writers , yea by the confession of the Papists thēselues , that Babylon in the Scripture is taken for Rome . And thus much for the first part , in which , because I haue bene ouer long , I will be shorter in that which remaineth . In the second part I promised to declare how Babylon which is Rome is fallen , according to the Prophecie of this Angell : She is fallen , saith the Angell , She is fallen . He repeateth the word of falling for two causes : first , to declare the certainty of her decay , that howsoeuer she seemed to flourish & triumph , as though she should neuer haue fallen or come to ruine : yet God for her wickednesse most righteously , and for the comfort of his Church most mercifully , had decreed vndoubtedly that she should fall , when that time was once come , which in his most wise and well ordered counsell was appointed for her destruction . Secondly , he repeateth twice , that she is fallen , to shew , that she should haue an vnrecouerable fall : she should not fall as other Cities , which haue risen againe : but she should fall without all hope of recouerie , neuer to be restored againe . Therefore in the eighteenth Chapter , a mightie Angell taketh vp a great Mil-stone , and throweth it into the sea , saying : With such violence shall Babylon that great Citie be throwne downe , and neuer be seene any more . So that as it is impossible for a great Milstone , throwne with great force by a mightie Angell into the bottome of the sea , to rise vp againe and swim aboue the water : so impossible is it that Babylon , when she is at the lowest of her fall , should euer be set vp againe . And in the nineteenth Chapter , it is said : That the smoake of her burning ascended vp for euer and euer . Also of her vtter desolation , descriptions are made in the eighteenth Chapter , where it is said , that Babylon is made a dwelling place of diuels , a cage of vncleane birds : according to the Prophecie of Esay concerning old Babylon , that Zyim & Ohym , which be Sprights and Goblins shall walke in her Pallaces , Scrichowles and Ostriges shall crie in her houses , Apes and Satyres shall daunce in her beautifull buildings . No voice of men shall be heard in her , no sound of a Mill shall be heard , no light of a candle shall be seene , but perpetuall solitude and sorow shall dwell there for euermore . Therefore saith the Angell , she is fallen , she is fallen , that is , she is destroyed , and neuer shall be repaired . But if we will better vnderstand how she is fallen , we must consider more distinctly wherein she is fallen . First , in wealth and riches she hath sustained a great fall . Consider how many kingdomes and states of the world haue renounced her obedience , and all those haue withdrawne great rents , reuenues , and commodities , that in times past were addicted to the maintenance of Babylon , the Church of Rome : A great fall without peraduenture , and that will neuer be recouered . Remember so many Abbeyes , Monasteries , Nunneries , Frieries , Hospitals , Chauntries , Churches and Chappels , now ouerthrowne and made euen with the ground . All lands , iewels , ornaments and great treasures that belonged vnto them , cleane taken away frō them : and you will confesse with me , that Rome in riches hath a great fall . Yea , if you would see with your eyes a manifest example of Gods iudgement against Babylon , behold those euill fauoured ruines and heapes of Monasteries , that were sometimes gorgeous and sumptuous buildings . The same end remaineth all that pompe and pride of Babylon not yet altogether beaten downe , but euen now in falling . For the mouth of the Lord hath spoken it , and his immutable counsell hath decreed it , and he hath sent an Angell to proclaime it . Some wish perchance , that Monasteries had stood still , and bene conuerted to better vses : but vndoubtedly the prouidence of God so ordered all things , that his curse which was vpon them might be executed , and the Prophecies that were concerning them , might be fulfilled , that they might be a monument of his wrath vnto all the posteritie , the beginning of the fall of Babylon , and an example of the destruction of all the rest , that should follow soone after . Who would euer haue thought that so great riches , treasures and reuenues should so suddenly be ouerthrowne , destroyed , and come to nothing ? Therefore it is manifest , that the wealth and worldly substance , whereby the pride , voluptuousnesse , and intemperance of ryotous Rome was maintained , and growne to an intollerable excesse , is greatly diminished , sore decayed , and hath a foule fall , and shortly shall haue a finall fall . Well , Babylon is not fallen onely in wealth and riches , but also in power and authoritie . For the kings of the earth which sometimes were subiect to that monstrous beast , haue now shaken off the yoke of her seruitude , and withdrawne the obedience of all their subiects from her . Yea , the most part of the ten hornes , which sometime gaue ouer their power and authoritie vnto the beast , which were all the Kings and Potentates that acknowledged the Pope for their supreme head , and soueraigne Lord , do now hate and abhorre the Harlot of Rome , and shall make her desolate by withdrawing their Subiects from her obedience , and naked by spoiling her of her treasures , and shall eate her flesh for pure hatred , and burne her with fire : For great is the Lord which iudgeth her . So that she which before at her pleasure might commaund all Princes to begin warre , to cease from warre , to defend her quarrels , to annoy her enemies , now is glad to flatter a few seduced Princes to take her part , that she be not vtterly forsaken of all men : or else to practise by treason and trecherie , suborning Rogues and Vagabonds to stirre vp tumults among the rude people , to trouble godly estates and commonwealths that despise her dominion ; but without all hope euer to recouer her auncient tyrannie . Her thunderbolts of Excommunication , which were sometime terrible to all men , are now feared of no man. What thogh she retaine her proud and presumptuous stomacke , and will do while her breath lasteth , to pronounce sentence of depriuation against Princes that abhorre her wickednesse ? Her impudent arrogancie is not so much detested of many , as laughed to scorn of all . Her Proctors and priuie practisers , though they chaunge themselues like Proteus , into neuer so vnlikely shapes , are espied in euery corner . For God himselfe reuealeth their pretences , and will not suffer her to preuaile any longer . So that in power and authoritie Babylon is fallen , and falleth daily more and more into vtter contempt with all men , vntill she be vtterly cōsumed and brought to nothing , which will not be long before it come to passe . For this sentence that God hath pronounced against her , and begun also to execute , cannot be chaunged , or much longer deferred . But especially and chiefly Babylon is fallen in credite of her doctrine . For besides so many Princes and estates of Christendome , that by publike authoritie haue receiued the Gospell , and vtterly abolished all Babylonicall doctrine : euen in the midst of her tyrannie and persecution , great multitudes daily are lightened with the bright beames of the Gospell : that for all Inquisitions , imprisonments , exquisite torments , and cruell burnings , they neuer a whit diminish , but rather increase , as God hath prouided that the bloud of the Martyrs should be the seed of the Church . And they are more then obstinate , if they do not acknowledge that this matter is gouerned from God aboue . For if it had bene of men , it must needes haue decayed before this time , and haue come to nought , as Gamaliel said of the doctrine of the Apostles . Therefore in fighting against it , they shew thēselues but after the maner of the old Gyants , to make warre against God. Or as it is contained in this Prophecie , that Antichrist should gather together the Princes of the earth to make battell against him that sitteth vpon the white Horse , whose name is The word of God , but all to their vtter confusion and destruction . For the word of God must conquer and preuaile in the last age , and Antichrist must be consumed by the spirit of the mouth of Christ , which is his holy word , and vtterly abolished by the glorious brightnesse of his coming to iudgement , as S. Paule testifieth in the second Chapter of the second Epistle to the Thessalonians . Therfore it is vaine that they seeke to vnderprop the doctrine of Babylon by crueltie and tyrannie , for all will not serue , seeing the time of her final fall approcheth , and now already our Sauiour Christ with the spirit of his mouth hath wasted and consumed a great part of that credit & estimation , in which the doctrine of Babylon of long time hath triumphed . And it is our parts to pray that her credit may dayly more and more decrease , that the kingdom of Christ may be perfectly established amongst vs , and the kingdom of Antichrist overthrowne , euen from the foundations , that no superfluous relicks of Babylonical religion may remain where the church of Christ is in building , but that the doctrin of Babylō may fal altogether . Thus I haue declared that Baylon in wealth and substance , in power and authoritie , in credit & estimation of her doctrine , is falne , and that without hope of recouery : for her credit is cracked , not onely amongst her enemies the Protestants , but euen amongst her best friends and greatest Arch-papists . For I suppose there is none in the world so blind , so superstitious , so deuoutly addict in all points of Popish idolatrie and superstition , as they were 30. or 40. yeares past . Although they close their eyes neuer so obstinatly against the light of Gods word , yet some effect of the beames of force wil pierce euen through their eye-lids . And that they thēselues cannot dissemble , although they would neuer so faine , but that they haue bene deceiued with grosse errors and shameful superstitions : their pardons , their pilgrimages , their legends : who is now so blind that seeth not how the world hath bin seduced by them ? And the simplicitie of the people abused to satisfie their vnsatiable couetousnesse ? As for the greatest Patrons of Poperie that be learned , they cannot denie , but that great errors haue bene receiued and taught for truth . Yea the Pope himselfe hath acknowledged , that many errours haue crept into the church , yea euen into the Masse : but the reformation of them pertaineth to him alone and the generall Councell . But what hope of reformatiō is to be looked for at their hands , let it be seene in the decrees of the last Councell of Trent . What litle Mise those great mountaines in so many yeares trauell haue brought foorth ? In fortie or fiftie yeares consultation two great matters reformed . One for Pardoners not to be common pedlers , another for the Communion in both kinds , to those that desire it , so they confesse it were as good in one kind , and agree with them in all other points of Poperie . Yet all was not well , they confesse by their correction . And as for the greatest Pillars and Proctors they haue , if they be pressed neare , acknowledge a great deale more . As one that landed lately at Yarmouth , before witnesse of good credit testified , that if he might be satisfied in two points , concerning the Popes supremacie , and the reall presence , for other matters he would not greatly striue . So that I will conclude , that Babylon is fallen in riches , in power , in credit of Doctrine , not onely with Protestants , but euen with Papists themselues . But now I know what will be obiected against me , That I haue trauelled all in vaine , to proue that Babylon is fallen , and that Babylon is Rome : and that I haue abused the texts of Scripture , and sentences of old Doctors , to proue the same . For whatsoeuer is contained either in the Scripture , or in the writings of the auncient Doctors , to proue that Babylon is Rome , is to be vnderstood of Rome vnder the heathen Emperours , and not vnder the Popes : and that all this while I haue wrested the Scriptures , and enforced the Doctors to affirme that which they neuer thought of . Indeed I will confesse that some Prophesies contained in this Reuelation , were fulfilled in the heathen Emperours , and that the heathen Empire was an introduction vnto Antichrist : but that Antichrist the great enemie of the church of Christ , and which is principally called Antichrist , could not be any of the heathen Monarchie , I will make it manifest by plaine demonstrations . And first I will retaine this Principle sufficiently proued before , that Rome is the See of Antichrist , and that by authoritie of Scriptures , and consent of auncient Writers we can seeke him no where but in the Romaine Empire . And now the controuersie resteth in this , whether the heathen Emperors or the Pope be he . First , S. Paul in the second chapter of the second Epistle to the Thessalonians , speaking purposely of Antichrist , saith expresly , that he shall sit in the Temple of God , which is the Church of Christ. But it is manifest that the heathen Emperours did not sit in the Church of God , therefore the heathen Emperour is not this Antichrist . And by the same reason it is manifest , that Mahomet is not that especiall Antichrist , because he sitteth without the temple of God , as there be diuers that would haue these things to be vnderstood of Mahomet or Ottomanus : but it is as cleare as the Sunne at noone dayes ; for as much as neither the heathen Emperors , nor Mahomet , nor Ottomanus sitteth in the Temple or Church of God , that none of them is that great Antichrist , of whom the prophesies of the Scripture are to be expounded . And whereas some of them interprete the abhomination of desolation where of Christ speaketh , to be meant of Antichrist , or at leastwise to be a signe of him , that cannot be vnderstood of the heathen Emperours , or any other that is without the Church : for that standeth in the holy place which is the temple , and signifieth the Church . Now the Pope sitteth in the midst of the temple of God , and boasteth himself to be God , chalenging to himselfe such authoritie as is proper only to God , and vsurping such honour as is peculiar onely to God. Therfore not in the heathen Emperors , but in the Popes is this prophesie accomplished . Another reason to proue that Antichrist ( which in this Reuelation is foreshewed to come into the world ) cannot be vnderstood to be the heathen Emperours , is taken out of the seuenteenth chapter of the same booke : for there the Angell interpreting to S. Iohn the mysterie of the beast that beareth the harlot , which hath seuen heads , signifying seuen hilles , he declareth also that they signifie seuen Kings , or principall estates , or formes of regiment , for so the name of King is often taken in the Prophets and specially in Daniel , at which prophesie S. Iohn borroweth many phrases . Of these seuen heads , fiue ( he saith ) were fallen , the sixt was then presently in authority , and the seuenth was not yet come , which seuenth was the monstrous beast Antichrist , that was both the seuenth and the eight . Now it is euident , that this could not be vnderstood of the heathen Emperours : for Nero the first persecuting Paynim was come and gone , and Domitian another persecutor , ( by whose tyrannie S. Iohn was banished into the I le of Pathmos , where he saw and receiued this Reuelation ) was then in authoritie : so that of the Monarchie or tyrannie of heathen Emperours , this could not be vnderstood , and of the Christian Emperours , no man will expound it : so that it must needs be turned ouer to the Pope , for it can rest in no place else : and being referred vnto him , all the rest haue a very apt exposition . For the citie of Rome , and the dominions thereof , hath had seuen principall states or formes of regiment : the first state of Kings , the second of Consuls , the third of Decemviri , the fourth of Dictators , the fift of Triumviri , the sixt of Caesars or Emperors , and the seuenth of Popes . Now fiue of these states or formes of regiment were fallen and abolished in Saint Iohns time ; the sixt which was the Emperours , in his time was in place , and the seuenth which is the Popes , was not yet come , which was the very beast it selfe : the Romaine Empire reuiued and raised vp from the bottomlesse pit of hell , into the vsurped tyrannie of the Pope . And this is that beast , that sometimes was of wonderfull great power and glory in the dayes of Augustus , and some other of his successors , but then much decayed , as if it had not bene , although in some sort it were , but should be restored in the vsurped authoritie of the Pope , that claimeth all the world to be his Diocesse : which power commeth not from God , but from the Prince of pride , out of the bottomlesse pit . But chiefly let vs consider , that the beast although he be but one , yet in the account he standeth for two , for he is that seuenth head , and the eight also . And remember that the Pope challengeth double authoritie , namely the power of both the swords , the spirituall and temporall . So that in this exposition all things agree most aptly . Againe , it is manifest in the Scriptures , that Antichrist should deceiue the world with false doctrine , vnder pretence and colour of true religion , and therefore so often times the Scripture warneth men , that they be not seduced by him : which were needles , if any opē professed enemy of Christ shold be that Antichrist . For there is no likelihood that an heathen man , a Iew or a Turk should deceiue any multitude of true Christians : but he that vnder the pretence of the name of Christ , seeketh most of all to deface the honour of Christ , he is a subtle aduersarie , and the very spirit of Antichrist , as S. Iohn also in his Epistle doth testifie . For in the second chapter speaking of those Antichrists , which were the fore-runners of the great Antichrist , he sheweth that they went out from the Church . And in the fourth chapter he calleth them false Prophets , and teacheth men how to know the spirit of Antichrist , He that denieth Iesus to be Christ , he that denieth that Iesus Christ is come in the flesh : that is , he that derogateth any thing from the honour of Iesus to be Christ , and in his flesh to haue performed the ful worke of mans redemption , as the Pope doth most blasphemously , he is Antichrist : and who so teacheth any such doctrine , speaketh by the spirit of Antichrist . For the testimony of Iesus is the spirit of prophesie . Seeing therfore that S. Iohn accounteth Antichrist for one that is gone from the church , & for a false Prophet , it is cleare that Antichrist is no heathē Emperor , which was neuer of the Church , nor yet a false Prophet that tooke vpon him to teach in the Church . The same may be said of Mahomet , who neuer professed himselfe to be a Christian , nor yet a Prophet in the Church of Christ , pretending to vphold the religion of Christ , but an open enemie of the Gospel , & of our Sauior Christ , altogether without the Church . By these arguments I doubt not but all men may see , that seeing Babylon is Rome , and that the head of Babylon is Antichrist , that he cannot be any of the heathen Emperours , but euen the Pope himselfe . And therefore I conclude according to my text , that Rome is fallen , if Babylon be fallen . Now remaineth the last part that I promised to intreate of , namely the cause of Gods so seuere iudgment against Babylon , that he hath decreed her vtter ouerthrow and destruction , which the Angel comprehendeth in these words , Because she hath made all nations drunke with the wine of the furie of her fornication : that is , she hath deceiued all the world with false doctrine , which he compareth vnto two kinds of vices , whereby men are so deceiued , that they loose all their right iudgement , drunkennesse and fornication : for as these two vices do allure men to commit them , by coueting of vaine delectation that is in thē ; euen so Babylon hath inticed all men like another Circe , to drink of the cup of her delectable errours , and to commit most filthy fornication with her idolatrous religiō . For of al other religions , to the carnal man none is so pleasant as Poperie is , in which be so many kinds of satisfaction to be obtained , both in this life and after men be dead , that there is no greater securitie for an hypocrite to sleepe in , thē in the faire promises of Popery . And that causeth so many willingly to embrace it , and so loth to depart frō it , because they would still continue without checke of true doctrine , which calleth men to repentance , & amendment of life , or else threatneth eternall damnation . For howsoeuer it pleaseth them to charge the doctrine of the Gospell with cause of securitie , it may easily be seene by comparison of it with the doctrine of Poperie , whether is cause of securitie : that which teacheth no satisfaction but one , for them that be penitent in this life : or theirs that hath so many wayes to merit rewards , and to satisfie for sinnes , not only while men liue in the world , but also for them that are already gone out of it . And there is no wine so sweet to the tast of a carnall man , as that which maketh him drunke with opinion of his owne righteousnesse : as it is the nature of strong wine , to make very cowards thinke themselues to be valiant champions : and such is the cup of popish doctrine , containing merits and satisfactions . Againe , when we consider that Antichrist should make men drunke with his erronious doctrine , we maruell lesse how men could be so blinded and infatuate , that they could not see and perceiue such grosse errors and manifest vntruths as are in Poperie . For as they that are ouercome with the strength of wine , haue lost the right vse both of their wit and of their senses : euen so they that are drunke with the hereticall doctrine of Papistrie , do grope in the cleare light of the Sunne , and see not their owne deformitie , though all the world beside crie out of them . In like maner , they that be ouercome with the vnhonest loue of harlots , they haue their reason so imprisoned in corrupt affection and foolish fantasie , that they are at libertie neither to see their owne folly , nor to admit any wise and godly counsell . So it fareth with those that the Babylonical Circe the Church of Rome hath allured by her inchauntments , to commit spirituall fornination with her , they cannot abide to heare the voice of them that call them out of that damnable estate , so highly they please themselues in their owne misery , as if they were in case of perfect felicitie . This is the effect of their drunkennesse , this is the effect of their fornication , and this is the iust iudgement of God , that they which haue shut vp their eares from hearing the truth , should be deceiued with strong delusions , that they might beleeue lies . Furthermore , by the names of these vices , the Angell comprehendeth all other vices that follow drunkennesse and incontinencie . For these crimes go not vnaccompanied , for where either of them is , commonly both will be , and they haue either of them , and both together , their traine to waite vpon them : and all these we see to haue ouerflowed in Rome the Westerne Babylon , as she her selfe , though she haue a brazen forehead , and be past all shame , cannot denie altogether . And because of these so great and hainous inormities , the iust sentence of God pronounced here by the Angell , is come vpon her , that she is now in her fall and decay , as she was once in her ruffe and glorie . But this especially is to be noted , that the Angell here saith , that she should deceiue all nations with the furie of her fornication . For this is the great vniuersalitie that they make so great bragges of , and would haue it to be a certaine note and marke of the Catholicke Church to be vniuersall . Behold the Angell sayth here in plaine words , that all nations should drinke of the wine of the furie of her fornication : Where is then the vniuersall consent and vnitie of all nations in Religion , that maketh a true Religion ? and yet vniuersalitie and vnitie be two great pillars of the Church of Rome . And for my part , I do not enuie her those markes which she challengeth of vniuersalitie and vnitie ( although we might stand in law with her for them , ) but let her peaceably inioy them : for they may helpe to proue her to be the false Church of Antichrist , but they cannot make her to be the true Church of Christ. We see plainely that Babylon hath here vniuersalitie and vnitie , for she maketh all nations to drinke of the furious wine of her fornication : but the Church of Christ ( as he himselfe sayth ) is a small flocke ; and himselfe by Simeon is said to be a signe of contradiction , a marke that is gaine-said of most men . And here also is answered one great mightie obiection , wherewith they thinke to choke vs : That seeing the Church of Christ is the Spouse of Christ , how could it be that Christ should forsake his Spouse , and suffer her to continue in damnable errours so many hundred yeares ? Why , Christ himselfe declareth , that the deceipts and errours of false Prophets should be so great , that if it were possible the very elect should be deceiued : yea , there should be such a miserable dispersion , that scarce two true professors of his name should remaine together in one place , and yet the holy band of vnitie should be in the head , which is our Sauiour Christ : for wheresoeuer the carcasse is , thither the Eagles would be gathered . And Saint Paule in manifest words declareth , that the second comming of Christ should not be before there were a generall apostacie , that is , a departure from the true faith and Religion of Christ , and that the sonne of perdition Antichrist were openly shewed . And in this Reuelation how often is it said , that Antichrist should deceiue all the world , all nations , people and tongues , and that the Church of Christ should be driuen into the wildernesse , out of the sight of the world , and there remaine a space , vntill she should be brought againe to light and open knowledge of all men ? As it is come to passe this day , Gods name be therefore euerlastingly praised . But because I haue occupied long time , I will draw to an end : for by that I haue said , I trust it doth sufficiently appere , that God according to his righteous iudgement , hath determined vtterly to ouerthrow Babylon , because she hath deceiued all nations with the wine of the furie of her fornication . And now it resteth onely that I speake a word or two of the voice of the third Angell , which is a consequent of this my text , and serueth very aptly for the conclusion of my Sermon . The third Angell followed , crying with a loud voyce , saying : If any man shall worship the Beast , or his image , or receiue his marke en his forehead , or in his hand ; or shall acknowledge any obedience or reuerence to him , as willing to drinke of the cup of Babylons fornication , the same shall drinke of the wine of the furie of Gods wrath , which is powred foorth vnmingled into the great cuppe of Gods anger , and they shall be tormented with fire and brimstone , before the Lambe and his holy Angels , and the smoke of their torments shall ascend for euermore , and they shall haue no rest day nor night from extreame torments that worship the Beast , or shew any reuerence vnto Antichrist . The effect is in few words : that horrible , intollerable , and eternall torments remaine for all them that now ( especially when Babylon is now discouered ) will haue any thing to doe with her damnable errours and pernicious doctrine : for howsoeuer ignorance before her fall , though it were inexcusable , yet seemed to diminish the greatnesse of the crime ; now that her wickednesse is openly displayed , no pretence can saue men from the extreamitie of Gods wrath , if they will still obstinately continue in her heresies . Let vs therefore pray vnto Almightie God instantly , that all men in their vocation may seeke the vtter ouerthrow and destruction of Babylon : that Princes and Magistrates may according to the prophecies of them , hate her with a perfect hatred , and vtterly abolish whatsoeuer belongeth to her : that they may reward her , as she hath rewarded vs , and giue her double punishment according to her workes : and in the cuppe of affliction that she hath powred forth for vs , they may powre forth double as much to her . And looke how much she hath glorified her selfe , and liued in wantonnesse , ( which was without measure ) so much they may bestow vpon her of sorrow and torments . That Preachers and Ministers of Gods word may plainely and without dissimulation or halting , discouer her wickednesse , and earnestly to vrge whatsoeuer hath yet need of perfect reformation . That all subiects may continue in holy obedience , first to God , and then to their Prince , to the aduauncing of the honour and glorie of God , through Iesus Christ : to whom with the holy Ghost be all honor , glory , power and dominon , both now and euer . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A09442-e180 a Gen. 42. 13. b Mat. 10. 1. c Gen. 37. 3. d Iohn 21. e Gen. 41. 38. f Gen. 41. 25. g Gen. 37. 4. a Reuel . 1. 9. b Fasciculus temporum . c Gen. 22. 12. d Gen. 28. e Gen. 40. f Exod. 3. g Ier. 38. 14. h Dan. 2. i Act. 10. k Gen. 4. l Mat. 1. m 1. Sam. 16. n Act. 1. o Exod. 2. 10. p Iob. 1. 1. q Act. 7. r 2. Sam. 2. 1. s Pro. 1. 1. t 1. Ki. 19. 19. u Amos 1. 1. w Jer. 1. 1. x Dan. 1. 6. y Isay 1. 1. z Math. 9. 9. a Mat. 4 18. b Act. 18. 2. Nullum tempus occurrit Regi . c Ioh. 5. d Reuel . cap. 1. 5. e Vers. 8. f Vers. 18. g Vers. 16. h Vers. 14. i Vers. 15. k Chap. 2. 1. l Chap. 3. 1. m Vers. 7. n Vers. 14. o Dan. 2. 22. p Gea . 28. q Exod. 3. r Gen. 3. a Act. 9. Johns Gospell , Iohns ▪ Reuelation . b Amos 3. 7. The contents of the whole Reuelation . c The Church of Rome . d The Romane Empire . e The diuell . a Num. 13. b Gen. 3. c Reuel . 1. 3. d Reu. 2. 1. e Gen. 20. f 1. Sam. 9. 9. g 2. Pet. 1. 13. h Isa. 58 ▪ 1. i Ez 3. 1. k Cor. 3. l Luk. 12. 24. m Pro 9. 4. n Ezec. 47. o Mat. 23. 24. p 1. Pet. 5. 1. q Mar. 9. 50. r Dan. 12. 2. s 1. Cor. 11 10 t Exec. 34. 2. u Naz. in era . de pauper . a 2. Sam. 1. 21. b 1. Sa. 1. 24. c Gen. 19. d Num. 12. 3. e Exod. 4. 14. f 2. Cor. 11. 23. g 1. Sam. 12. h 1. Chr. 12. 14. i Reuel . 2. 4. k Vers. 10. l Vers. 14. m Vers 20. n Cap. 3. 1. o Vers. 8. p Vers. 16. q Cap. 2. 21. Seneca . y Deut. 20. 10. z 1. Cor. 10. 12. a 2. Pet. 2. b Mat 23. 38. c Orosius saith that these cities for this cause , fell by an earthquake . d Heb. 2. 3. e Rom. 13. f Rom. 12. 11. g Heb. 3 & Psal. 95. h Heb. 3. 13. i Prou. 10. 5. k Mat. 25. 10. l Luk. 16. m Luk. 13. Solum tempus presens est nostrum . Seneca . n Eccl. 18. 18. a Apoc. 2. b Apoc. 3. c Plutarch . in Phocion . d Theatrum Philos. lib. 5. cap. 30. e Treatise of Apostacie . c. 2. a Apoc. 12. 1. that is , all earthly vanities . b Apoc. 12. 1. that is , Christ the Sunne of righteousnes . c Hos. 14. 10. d 2. Pet. 3. 19. e See Reu. ca. 2. 13. f 1. Sam. 22. 7. g Gal. 3. 27. h Joh. 3. 18. i Joh. 3. 38. k Eph. 2. 8. l Rom. 5. 1. m Hab. 2. 4. n Ioh. 3. 16. o Act. 15. 9. p Psal. 119. 32. q Rom. 5. 2. r Heb. 10 3. s Heb. 11. t 2. Cor. 1. 24. u Eph. 3. 17. w Eph. 6. 16. a Mat. 8. 13. b Gal. 3. 7. c Rom. 8. 1. d Col 3. 12. e Eph. 3 17. f Joh. 6 35. g 1. Pet. 5. 8. h Ioh. 1. 13. i Heb. 4. 2. k Colos. 2. 7. l 2. Cor. 13. 5. Rom. 8. m 1. Ti. 3. 13. n Phil. 3. 28. o Mat 15. 28. p Luk. 17. 19. q Heb. 11. 24 r Rom. 13. 13 s Gen. 27. 15. t Cant. 5. 3. How Christ is to be put on . u Exod. 14. w 2. Kin. 1. x Jos. 10. y 1. King. 4. z 2. Sa. 16. 23 a Iud. 16. b 2. Sa. 18. 19. c 2. Sam. 18. a Theatrum Philos. lib. 2. cap. 33. b Phil 3. 8. c Augustine . d Phil. 3. 10. e Ier. 4. 1. Reasons of repentance . f Rom. 2. g Gen. 39. 9. h Rom. 2. 5. i Isa. 26. 9. k Act. 17. 30. l 1. Pet. 4. 3. m Luk 13. 24. n Eccles. 12. 1 o Psal. 90. 12. p Heb 9. 26. q 1. Cor. 2. 9. r Mat. 25. 46. s Luk. 15. 10. t Eccles. 41. 1 u Jer. 7. w Luk. 13. 2. x Act. 2. 40. y Christs colledge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Menander . The Lady Wray . a 1. Thes. 4. 9. b VVhich had eightie sonnes . Plutarke . c Theatrum Philos. pag. 294 d Aul. Gel. lib. 3. Nat. At. e Gen. 45. 28. f Pro. 10. 1. g Psal. 133. 1. Lib. 10. Ethni . h Genes 4. a Gen. 21. 9. b Gen. 25. Fratrum gratia rarum . c 2. King. 1. d Luk. 12. 13. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f See French Academ pag. 542. &c. g 〈…〉 h 〈…〉 Hist. Eccles. M. Dector Montagu . a Gen. 20. b 2. Sam. 12. c 2. Kin. 11. d Ier. 38. e 2. King. 4. 1. f Esther 5. 2. g Dictū regis , deest regibus qui verum dicat . h Plu. in vita Alex. reports , that Iupiters Priests called Alexander by the name of Jupiters son . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag 42. k Prou. 22. 11 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 95. Odictum verè regium . a Problema Theologicum . b Master Samuel VVard , Fellow of Immanuel Colledge . c Autor vitae Ber. lib. 2. cap. 4. & 7. d Hieron . ad Marcellam . e Aliis inseruiens meipsam consum● . Epist. ad Iulianum . 2. Tim. 1. 16. Notes for div A09442-e6320 Question . Answer . Reasons why not Canonicall answered . 1. Reason . Answer . Mat. 3. 1. Vse . Question . Answer . Ioh. 10. 29. Vse . Vse . 2. Vse . 3. Vse 1. Psal. 25. 12. Mal. 3. Gen. 18. Vse . 2. Obiection . Ansvver . Dan. 2. Application . 2. Pet. 2. 3. Act. 7. Dan 9. 21 & 8 Rom. 1. 9. Vse . Verse 3. Vse 1. Rules to keepe Gods vvord . 1. Sam. 16. 6. Exod. 19. Rules for hearing Gods word ▪ Psal. 25. 11. Luke 8. 15. Psal. 40. 6 , 7. Dan. 12. 4. Vse . Verse 4. Vse . The Salutation Num. 6. 24. Iohn 20. 21. Vse . Psal. 119. 57. Verse 4. Reu. 4. Doct. 1. Vers. 5. 1. Office. Exod. 3. Luk. 24. 2. Dutie . Ioh. 15. 1. Point . Obiection . Answer . Question . Answer . 2. Point . Question . Answer . 3. Point . Question . Answer . Vse . 1. Act. 20. 26 , 27 Isa. 53. 1. Vse Vers. 5. The second priuiledge . Vse . The third title and office of Christ. Phil. 2. 6. Vse . 1. Vse . 2. Vse . 3. Vse . 4. Luke 14. 23. Vse 5. Vse . 6. Three degrees of Christs loue . Rom. 9. 13. Vse 1. Obiection . Answer . Ephes. 3. 17. 18 , 19. Rom. 5. 5. Obiection . Luke 12. 31. Rom. 14. 27. Psal. 105. 15. Ephes. 5. 6. Vse . 2. 1. Cor. 6. 2. 1. Cor. 10. 31. Vses that were Priests . Vse 2. 1. Tim. 2. 1. Ephes. 6. 18. 2. King. 2. 12. 2. Chro. 30. 18. Vse 3. Vse 4. Vse 5. Deut. 10. 19. Psal. 119. 57. Vse 1. Vse 2. Verse . 7. Mat. 3 7. Doctrine . The third point the maner . Psal. 18. & 97. Vse . Vse 1. Job 19. Vse 2. Zach. 12. 10. Vse . 2. Tim. 4. 8. Reuel . 22. 20. Reu. 6. 10. Vers. 8. Three points . 1. Point . Vse 1. Vse . 2. Point . Vse 1. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The third point Vse . 1. Verse 9. The third part of this chapter . 1. Circumstance Verse 9. 1. Title . Vse . 1. Rom. 12. Isay. 66. 5. Vse . Act 14. 21. 2. Cor. 4. 18. Vse . Heb. 12. 8. Dan. 6. Vse . Doctr. 1. Doctr. 2. Arma Christianorum , preces & lachrimae . Vse 1. Vse 2. 1. Sam. 2. Vse . Gen. 3. Vse . Vers. 10. Act. 10. VVhat a trance is . Doctrine . Vse . Vse . Verse 10. Masse● mittendo . Obiection . Answer . Vse . Vse . Vse 2. Exod. 19. 6. Vse . Act. 16. Luk. 8. Vers. 11. Vse . 1. Vse . 2. Vse . Vse . 2. Verse 12. Vse , Vse . 2. A Similie . Vse . 1. Vse 2. Vse . 3. Vse . 1. Vse . 2. Iohn 20. Vse . Vse . Vse Vse . 1. Vse . 2. Luk 19. 27. Vers. 15 : Vse . Vse . Gen. 20. Vse . 1. Vers. 16. Vse . 1. Vse . 4. 1. Thess. 2. 8. Vse . 2. Vse . 1. Vse . 1. 2. Pet. 1. end . Vse . Vse . Vse . Vers. 17. 18. Vse 1. 2 ▪ Point . Vse . Esa. 7. 4. Vse . 1. Vers. 18. Act. 17. Vse . Vers. 18. Iob 19. Vse . 1. Vse . Vse . Notes for div A09442-e20250 Act. 20. 28. 1. Thess. 2. Vers. 2. Vse . Obiction . Answer . Obiection . Answer . Vse 1. Vse 2. Vse . Vse . Vse . Qu●stion . Answer . Doctrine . Vse . Vse 2. Vse . Vse . Vse . Obiection . Answer . Vse . Mat. 24. 2. Tim. 3. 1. Tim. 4. 16. Rom. 9. 3. Phil. 3. 9. Vse 1. Vse . Vse . 1. Vse 2. 1. Pet. 3. 19. Vse . 1. Vers. 6. Esa. 6. Act. 17. Vse . Vse . Verse 5. Dictrine 1. Vse . Vse . 2. King. 24. 1. Cor. 4. Vers. 10. 1. Tim. 2. Vse . 1. Vse 2. Vse . Verse 11. Vse . Vers ▪ 12. Vse . 1. Vse . Vse . Vse 1. Vse 2. Vse 3. Vse 4. Vse 5. Vse 6. Vse . Vse 1. Vse 4. Vers. 16. Verse 16. Vse 1. 1. Pet. 3. 20. Vse . Vers. 17. Vse 1. Numb . 11. 7. Vse 1. Vse 2. Vse . Vse . Vse . Vse . Vse 1. Vers. 20. Vse 1. Vse . Vers. 21. Rom. 2. Vse . 1. Vse . Ier. 7. 10. 11. Vse . Vers. 24. Vse . 1. Verse . 25. Vse . Vse . 1. Vse . 2. Vse . Vse . Vers. 28. Vse . 1. Vse . 2. Notes for div A09442-e32400 Vse . Vse . Vse . Vse . 1. Vse . 2. Vse . Vse . Vse . Vse . Vse . 1. Vse . 2. Vse . 3. Vse . Vse . Vse . 1. Vse . 2. Vse . Vse . Vse . Vse . 1. Vse . 2. Vse . Vse . 1. Vse 2. Vse . Hierome . Heb. 11. 26. Vse . 1. Vers. 14. Vse . Vse . Vse . Deut. 29. 19. Act. 2. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse . Exod. 32. 25. Vse . Psal. 32. 1. Vse . Vse . Vse . Iob. 33. Luke 19 ▪ Luke 15. Notes for div A09442-e40440 The nūbring of the beasts name by the Greek letters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200   666. 
A09443	----	A godly and learned exposition or commentarie vpon the three first chapters of the Reuelation. Preached in Cambridge by that reuerend and judicious diuine, maister William Perkins, Ann. Dom. 1595. First published for the benefit of Gods Church, by Robert Hill, Bachelor of Diuinitie Lectures upon the three first chapters of the Revelation Perkins, William, 1558-1602. 1606 Approx. 1113 KB of XML-encoded text transcribed from 120 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09443 STC 19732 ESTC S114701 99849925 99849925 15098 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09443) Transcribed from: (Early English Books Online ; image set 15098) Images scanned from microfilm: (Early English books, 1475-1640 ; 1284:7, 1492:6e) A godly and learned exposition or commentarie vpon the three first chapters of the Reuelation. Preached in Cambridge by that reuerend and judicious diuine, maister William Perkins, Ann. Dom. 1595. First published for the benefit of Gods Church, by Robert Hill, Bachelor of Diuinitie Lectures upon the three first chapters of the Revelation Perkins, William, 1558-1602. The second edition [14], 218 [i.e. 212], [8] p. Printed by Adam Islip for Cuthbert Burbie, and are to be sold at his shop in Paules Churchyard at the signe of the Swan, London : 1606. Printer's device on title page. Printed in double columns. An enlarged edition of STC 19731, published in 1604 with title: Lectures upon the three first chapters of the Revelation. This and STC 19732a usually bound with STC 19648. The text reprinted in STC 19649 and following is called "second edition"--STC. "Probably published as an appendix to the author's Works (Cambridge, 1605-06)."--NUC pre-1956. Pages missing and misnumbered; text continuous despite pagination. Signatures: [par.]4, A-T4, U6, X-Ee4 (-[par.]1, blank?). Identified as part of STC 19648 on UMI microfilm reel 1492. Reproductions of the originals in the British Library. Appears at reel 1284 and at reel 1492. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Revelation I-III -- Commentaries -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Emma (Leeson) Huber Sampled and proofread 2004-10 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A GODLY AND LEARned Exposition or Commentarie vpon the three first Chapters of the Reuelation . PREACHED IN CAMBRIDGE BY that reuerend and judicious Diuine , maister WILLIAM PERKINS , Ann. Dom. 1595. First published for the benefit of Gods Church , by ROBERT HILL , Bachelor of Diuinitie . The second Edition reuised and enlarged after a more perfect copie , at the request of M. PERKINS executors , by THOMAS PIERSON , Preacher of Gods word . Hereunto is prefixed an Analysis of the Vision in these three Chapters : And a twofold Table added ; one of places of Scripture : the other of speciall points to bee obserued . PROV . 13.9 . and PROV . 4.18 . The light of the righteous reioyceth by encrease , shining more and more vnto the perfect day : But the candle of the wicked shall be put out . LONDON , Printed by Adam Jslip for Cuthbert Burbie , and are to be sold at his shop in Paules Churchyard at the signe of the Swan . 1606. TO THE RIGHT VVORSHIPFVLL AND VERTVOVS Ladie , the Ladie ELIZABETH MONTAGV of Hemington in Northamptonshire ; Grace and Peace . IVST cause there was ( Right worshipfull ) as well in respect of the reuerend Author , whose rest is now in glory ; as also of the godly Reader , whose good herein claimes speciall stroke ; that some refining hand should recommend vnto the Church of God , a more perfect coppie of this godly Exposition , than the first edition hereof did affoord : and yet no cause I find , why your worthie children , who no doubt for the Authors sake , did more gratefully accept the former dedication , should by me be depriued of their right : Nay rather , as they in heart ( I am persuaded ) did highly honour the Author , for his double labor in Christs vineyard ; so do I reioyce , this recompence is returned for their loue , That with this worke , their memorie with posteritie shall long endure . And sith my paines herein yeelds me this right , to make choyce of some , to whom I also may commend the patronage hereof ; I presume to present the same vnto your Ladiship . If this bee any kindnesse on my behalfe , I confesse it is farre short of your desert , and of my desire : some others ( I know ) may challenge me herein , as vnmindfull of their loue ; yet because God may offer me opportunitie hereafter , to giue them good content this way , I will intreat their patience for this time , that I may ioyne the mother with the children , in this worke of loue , to affoord tuition to these godly labours of the dead . It fits you best ( good Madam ) in many respects , for neither will your children complaine of your admission into the society of their right , nor you esteeme the lesser hereof , because of their claime hereto by former possession . They are your owne , and you theirs ; this comes vnto you all , as vnto one , accounting your vnited loue for greater safetie : and looke what grace it finds by your protection , like grace it yeelds by many a good instruction . Salomon saith , a Good vnderstanding maketh acceptable , ( meaning to such as feare God , for b fooles hate knowledge ) how welcome then will this be vnto you , who c haue sayd vnto Wisedom , thou art my sister , and do esteeme the words of her mouth , d The ioy and reioycing of your heart ; sith herein you shall find on euery leafe , some pleasant fruit of the tree of life : a tast whereof I will here set before you , that you may iudge the better of the store . When the Disciples harts were full of greefe for Christs departure then at hand , Philip sayd vnto him in the name of all , e Shew vs the father and it sufficeth . Loe here , behold and you shall see , not the father alone , but with the father , the spirit of grace ; and with them both the Son of God , so liuely described to your view , that you may truly say of this knowledge ( God sanctifying the same vnto your soule ) a It is eternall life ▪ When Christ would harten his Disciples for the great worke of their ministerie , hee doth it by the promise of his presence , saying , b Be hold I am with you alway . The euidence and fruit whereof , you shall hereby so well perceiue , that hereupon I trust , both you and many moe , will learne to say with Dauid in temptation , c I haue set the Lord before me alway ; for he is at my right hand , therefore I shall not slide : And with Ieremie in affliction , d The Lord is with me like a mightie Gyant , therefore my persecutors shall be ouerthrowne , and shall not preuaile . What shall I say more ? It would be too long to speake of the dignitie of Christs Church and ministerie here handled at large : and to instance in particulars through the seuen Epistles to these seuen Churches of Asia : onely this , in the Preface of each Epistle learne what Christ is in himselfe , and to his Church ; In the Matter , behold the state of euery Church , and see what Christ approueth , and what his soule detesteth ; In the Conclusion , see his bountie towards his children , and the dutie of all to him againe . The handling of these things will much delight your Christian heart : for beside the e Plaine euidence of the spirit , in opening the text , which is best pleasing vnto God , and most profitable to his Church ( wherein this godly Author had a speciall grace ) the application is so fit and pertinent to our times , that I had welnigh sayd , He did foresee what we now behold ; and hath foretold , what we for our lukewarmenesse , and decay in loue , may iustly feare : f Consider what I say , and the Lord giue you vnderstanding in all things . Hold fast that which you haue , bee faithfull vnto death , and the Lord will giue you the crowne of life , g For God is not vnrighteous , that he should forget your workes and labor of loue , which you haue shewed towards his name , in that you haue ministred vnto the saints , and yet do minister . Now the God of hope , h fill you with all ioy and peace in beleeuing , and increase your ioy by the constant i walking of your children in the truth : Yea the same Lord , k make all grace so to abound towards you all , that alwayes hauing all sufficiencie in all things , you may abound in euery good worke , l which is by Iesus Christ vnto the praise and glorie of God ; vnto whose gracious protection both now and euer , I humbly commend your Ladiship , with your godly familie . London , December 10. 1606. Your Ladiships to commaund , Thomas Pierson . TO THE RIGHT WORSHIPfull Sir Edward Montagu , Sir Walter Montagu , Sir Henry Montagu , and Sir Charles Montagu , Knights , M. Iames Montagu , Doctor of Diuinitie , Deane of his Maiesties Chappell , and M. Sidney Montagu Esquire , the Ladie Susan Sandys , and the Ladie Theodosia Capel , children of that right worthie and religious Sir Edward Montagu of Bowghton in the Countie of North-hampton Knight , and of the Ladie Elizabeth his worthie wife , sister to the right Honourable Sir Iohn Harington , Baron of Exton , and father to the vertuous Ladie the Countesse of Bedford , Grace and Peace . RIght Worshipfull , as the Patriarch Iacob had a twelue sonnes , so Christ the Messiah had b twelue disciples : but as Ioseph was beloued aboue c all those sonnes ; so Iohn was beloued aboue d all the disciples . Ioseph was apparrelled better than the rest , and Iohn was inspired farre better than the rest . e Had it not been for Ioseph Egypt had wanted her food temporall , and had it not been for Iohn , the Church had wanted her food eternall . f The future state of Egypt was reuealed to Ioseph , and the future state of the Church was reuealed to Iohn . The one was g exiled , because his father loued him ; and the other exiled , because his maister loued him . The place of his exile was into the h Island of Pathmos , being before by Traian put into a vessell of i scalding oyle . But that God who shewed his visions to k Abraham in the mount , l to Iacob in the field , m to Ioseph in the stockes , n to Moses in Midian , o to Ieremie in the prison , p to Daniel in Babylon , q and to the Apostle Peter in the house of a Tanner , euen he sheweth his visions to Iohn in his exile . He is not bound to persons , he can aduance whome he list , he is not bounden to place , he can reueale where hee list . For persons , hee can preferre r Abel before Cain , s Iacob before Esau , t Dauid before Eliab , u Matthias before Iudas . He can make w Moses a Courtier , x Iob a Potentate , y Samuel a Iudge , z Dauid a King , a Salomon a Soueraigne , b Elysha a plowman , c Amos a Neat heard , d Ieremie a Priest , e Daniel a Prince , f Isaiah of the bloud Royall , g Matthew a Publicane , h Peter a Fisher , i and Paule a Tent-maker , to be penners and preachers of the word of God. For place , as no time can prescribe against the King of a nation , so no place can prescribe against this King of all nations . k The wind bloweth where it listeth , and the Spirit worketh where it listeth . It pleased Christ , who is called in this Reuelation , a that faithfull witnesse , that first begotten of the dead , b that Prince of the kings of the earth , c Alpha and Omega , the first and last , d he that hath the keyes of hell and of death , e which hath that sharpe sword , f his eyes like fire , g his feet like brasse , h the seuen Spirits of God , the seuen Starres in his hand , i the key of Dauid , who is called here k Amen , the beginning of the creatures of God ; and in Daniel , hee that l reuealeth secrets , it pleased this Christ to reueale secrets to Iohn . Not by dreame as to m Iacob , or apparition , as to n Moses , or by voice as o to Adam ; but partly by vision , and partly by voice , as he did when he turned p Saule into Paule . This Iohn was Legatus à Latere , that embassadour who leaned on his Lords breast . He writeth Christs historie , there he sheweth his loue to Christ : hee writeth the Churches historie , there Christ sheweth his loue to him : especially in this , that he will doe nothing , which he doth not reueale to his q seruant this Prophet . For the Church in his time , wee may see how it stood , in the three first Chapters : and what condition it should haue for the time to come , it is plainely set downe in the rest of this booke . If we respect the generall estate of the Church , after Iohn had described the authors of this Reuelation , which are God the Father , chap. 4. and Christ his Sonne , chap. 5. hee commeth to the workes of God , which are predictions , chap. 6. obsignations , chap. 7. indignations , chap. 8 , 9. Predictions of things to come , obsignations of such as must be saued , and indignation on things to be destroyed . And for the more particular estate of the Church , hauing ( chap. 10. ) shewed his warrant to write , he commeth to her actions : first , in her Prophets : secondly , in her bodie . In her Prophets , their fighting , falling , rising , chap. 11. In her bodie , comparing her to a woman clothed with the Sunne , chap. 12. and describing her by her combats , conquests , triumphs : her combats defensiue , chap. 13. and offensiue in Christ , by words , chap. 14. threatnings , chap. 15. and iudgements , chap. 16. her victories gotten against that r whore , chap. 17. and 18. the s Beast , chap. 19. and the t Dragon , chap. 20. And all that glorie which shee shall haue in the kingdome of God , is vnder the type of Ierusalem most comfortably set downe , chap. 21.22 . The things in this booke were ( I grant ) very darke to them that liued in the dayes of Iohn , as the Prophecie of Daniel was to them who liued in the time of Daniel . But as that Prophecie being fulfilled , wee can now tell what was foretold in it : so many things being fulfilled which were foretold in this booke , we may easily see what is meant by it : and the posteritie to come shall better vnderstand this booke than wee doe , because it may bee all things are not yet fulfilled . Neither is this booke like the cities of the u Anakims , or the w tree of knowledge which may not be reached to : for x blessed is hee that readeth the words of this booke . But to come to these three Chapters written by Iohn surnamed the Diuine , and expounded by one a most worthie Diuine . The first Chapter is a Proeme or Preface to the booke : the two latter are Epistles dedicating this booke . The dedication is made to y seuen seuerall Churches , and by name to the Ministers which are called Angels . In the word of God Ministers haue many excellent titles giuen them , ( though now they are scarcely graced with titles ) they are called z Prophets , a Seers , b Remembrancers , c Trumpets , d Watchmen , e Husbandmen , f Stewards , g Maydens , h Fishers , i Leaders , k Elders , l Salt , m Starres , n Angels , and o Shepheards . Prophets to teach , Seers to foretell , Remembrancers to put in mind , Trumpets to sound , Watchmen to admonish , Husbandmen to plow vp , Stewards to distribute , Maidens to keepe pure the doctrine of truth , Fishers to catch men , Leaders to goe before , Elders to gouerne , Salt to season , Starres to giue light , Angels to declare , and Shepheards to feed : to feed ( I say ) soundly by doctrine , liberally by charitie , and religiously by life . By doctrine : for Sacerdos sine doctrina , est nauis sine velis , a Priest without knowledge , is a ship without sailes . By liberalitie : for a Nihil habet homo adeò diuinum quàm benefacere , Man is in nothing more like God , than in doing good . By life : for cuius vita despicitur , eius oratio contemnitur : his words are not esteemed , whose life is not approoued . And that it may be said of them as it was of Origen : Quale habuit verbum , talem habuit vitam : as his words were , so were his workes . They must not be barren like mount b Gilboah , but c weaned as Samuel was , before they be offered vnto the Lord They must be pure water if they will cleanse others , and more than whetstones , if they will sharpen others . They must bee in d integritie Abrahams , e in meekenesse Moses , f in knowledge Arons , g in paines Paules , h and in praying Samuels : and remember , that as Augustine sayd , Manus pauperum sunt gazophylacium Christi , The hands of the poore are the treasurie of Christ. I need not speake much of the dutie of a Minister : for euery one will teach him his dutie , that will not bee ranged within any dutie himselfe . These Churches were then like i Dauids Worthies , excellent aboue all the Churches of the world : but because they lost their first k loue , l were not faithfull to the death , m maintained the doctrine of Balaam , n suffered women to teach , o bare a name onely to liue , p had but a little strength , q were neither hote nor cold , and r repented not as they should haue done , of all their sinnes , they are reprehended by Iohn , threatened by Christ , and the Candlesticke of the Gospell is now taken away from them . Iam seges est vbi Troia fuit : Now Mahomet rageth , where Messiah did raigne . Are they reprehended ? let vs hearken : are they threatened ? let vs feare : are they fallen ? let vs labour to continue . From Iohns reprehension we see , that ( as one said ) hereof our Elders haue complained , hereof doe we complaine , and hereof they which liue after vs will complaine , that men waxe worse , and liue not according to the doctrine of Gods word . From Christs threatning we see , that God is mercifull , s who first offereth peace before he fight against vs , that we being forewarned , might be fore-armed . And by the wofull downefall of these seuen Churches , let t vs that stand take heed that we fall not : for if God spared not the u old world who despised Noah , the Sodomites who vexed Lot , w Ierusalem which abused the Prophets , x Colossa , Hierapolis , and Laodicea , who reiected Paule , and these Asian Churches who did not grow in righteousnesse as they did in riches , how shall wee escape y if we neglect so great saluation ? and for this cause these Sermons are most worthie to be considered of in this present age . O then let vs now z consider this season : a redeeme the oportunitie , b not harden our hearts , but regard the time of our present visitation . As the day openeth and shutteth with the Sunne , so saluation openeth and shutteth with the Gospell . c Whilest it is called to day let vs heare his voice : d He that laboureth in Summer is the sonne of wisedome , but he that sleepeth in haruest is the sonne of confusion . All things in the world doe take their time , the bird to build her neast , the husbandman to sow his seed , the mariner to goe to sea , the gardener to set his trees , the sicke patient to take physicke , the cooke to season meats , and the dresser of the vineyard to gather his fruit . It will bee too late to build in Summer , to sow in haruest , to go to sea when the ship is launched , to transplant trees when they are old , to take physicke when we are dying , to season meates when they are vnsauorie , and when winter is come to gather fruit . The a fiue foolish virgines came too late , Diues b in hell repenteth too late , the time present is onely ours . Is the figge-tree fruitlesse ? it shall heare that sentence , c Neuer fruit grow on thee any more . d Get thee then righteousnesse before thou come to iudgement : vse Physicke before thou be sicke , and whilest thou maiest yet sinne , shew thy conuersion , as the wise man exhorteth euery man. But alas , whereunto shall I liken this generation ? We are like the Ephesians , wee haue e lost our first loue ; or the Laodiceans , we are f neither hote nor cold : or the twilight , neither day nor night : or the Autumne , neither faire nor foule : or one sicke of an ague , one day well , another ill : or a man in a Lethargie , neither aliue nor dead : or Hermaphroditus , neither male nor female : or to those creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which liue in water or on land : or the Lionesse , which the oftener shee breedeth , the fewer cubs she beareth : or the Mariner , who is onely good in a storme : or the Marigold , that shutteth and openeth with the Sunne : or the Mermaids , which are halfe flesh , halfe fish . I would to God wee were either hote or cold : that as the hotest regions bring foorth sweetest spices , so most zealous people might be most fruitfull in good workes : that as the Sunne in the heauen is swiftest at her setting , so the sonnes of God might bee best at their ending . But is it so ? no : the more wee are taught , the more ignorant are many ; and the older we are , the colder in religion . We haue indeed many of vs , as it was said of Aristogiton , Martem , or rather religionem in lingua , religion in tongue : but when triall is made of vs , euery g Phoc●on can espie our halting : and then with h Archilochus we thinke it better clypeum abiicere quàm interire , euen to cast off all religion , than to vndergoe the least disgrace for religion . i The Moone desiring to be apparelled as the rest of the Planets , answer was made her , That her diuerse chaunges could admit no kind of habite : and we desiring to be attired with the robes of Christians , it is to bee feared , that since we tread k not the Moon vnder our feet , we shal neuer be clothed as the Church was , with the l Sunne . m Who is wise , and he shall vnderstand these things ; and prudent , and he shall know them . Let vs therefore labor to n grow in grace , to abound in knowledge , to be full of good works , and to ouercome all the vnderminers of our future saluation . Then shall we o eat of the tree of life , not be hurt of the second death , tast of the hidden Manna , haue power ouer nations , bee clothed in white , made pillars in Gods temple , and sit with Christ Iesus in the throne of his father . And though the p sonne of Ishai cannot make vs Captaines of thousands , yet that Sonne of Dauid will q make vs the sonnes of God. That we may doe so , we must beleeue the Gospell , put on Christ Iesus , and bee renewed by repentance ; The first is necessarie , the second comely , the third profitable . To come to the first ; it is necessarie we should beleeue : for hee that r beleeueth not , is condemned alreadie , he is condemned in the counsell of God , in the ministery of the word , and in his owne conscience , & he shall be condemned in the day of iudgement ; for s the wrath of God abideth vpon him . The more I consider the fruits of faith , the more I see the necessitie of faith . t Through it we are saued : u by it we are iustified : w in it we liue . We are saued from Sathan , iustified before God , & liue in the Church . In the Church ? nay , by it we liue in heauen : for x hee that beleeueth in the Sonne of God , hath euerlasting life . Faith is that which y purifieth the heart , maketh the whole man to z run the wayes of Gods commaundements , a giueth entrance to grace , b accesse to God in prayer , c made the Elders well reported of , and each Christian to d stand to the profession of Christ. It is that e hand by which wee must apprehend Christ : that f shield by which wee resist all the fierie darts of the diuell : and that g meanes by which we do good to others . h By faith we receiue the spirit : i are members of Christ : k we are risen with him : l he dwelleth in our hearts : m we feed on him continually : n resist Sathan : o are the children of God : p and the word which we heare becommeth profitable . And what shall I say ? faith is of such a qualitie , that it q vniteth vs to Christ , r maketh vs certaine of our saluation , s bold in our profession , ministreth t true ioy , u giueth temporall blessings , w sanctifieth our gifts , and maketh vs refuse the x pleasures of this present world . In a word , no sinne can condemne him who hath this true faith , and no vertue can saue him who wanteth it . To come to the second , which is Christ , the obiect of faith . The most comely garment that euer we can weare , it is to be couered with the y robes of Christs righteousnesse . z Iacob was blessed by Esaus garments ; and we are blessed by Christs garments . What wee see through a greene glasse , seemeth all to be greene : and what God seeth through Christ it is all amiable . We must put on this apparell , not as the Church in the Canticles : a I haue put off my clothes , how shall I put them on againe ? or as a gowne , that wee cast off when we come to our home : but we must so put him on , that we neuer put him off againe . Wee must put him on by imputation , imitation , infusion , and profession : by imputation of his righteousnesse , imitation of his vertues , infusion of his spirit , and profession of his name . Thus we must labour to get Christ : for what though a man could command the earth with Alexander , the b sea with Moses , the c fire with Eliah , and the d Sunne with Iosuah ? What though he were as rich as e Salomon , as wise as f Achitophel , as strong as g Sampson , as swift as h Ahimaaz , as beautifull as i Absolon , as fortunate as k Metellus , and descended as l Paul was of the bloud royall of Princes , yet hauing not Christ hee hath nothing . Yea say a man had the abstinence of Aristydes , the innocencie of Phocion , the holinesse of Socrates , the almes deedes of Cimon , the moderation of Camillus , the honestie , iustice , and faithfulnesse of both Catoes , all these out of Christ , were but m splendida peccata , and to be esteemed as n dung , in regard of Christ. For haue him and haue all things , want him and want all things : he is in , at , and after death aduantage . I come to the last , it is profitable to repent : for if we o turne to the Lord , he will turne to vs : and that wee may turne , consider his p mercies in forgiuing , his q benefits in giuing , his r patience in forbearing , and his s iudgements in punishing . t The word preached , u sinnes committed , and that w few shall be saued : x the shortnesse of life , y the vncertaintie of life , z and the certaintie of death : a the ioyes of heauen , b the torments of hell , the c comfort of the elect , and that else wee can haue no d comfort in death : e pray wee cannot vnlesse wee repent , and f perish wee shall vnlesse we repent : but blessed shall we be if we do repent . But manum de tabula Magister adest : this discourse following will teach vs these things : and it am I bold to present to your worships . Iohn sent his Reuelation to manie Churches ; and I present his Epistles to manie worthie personages : and to whom may I better present them then to you . Iohn was a Disciple full of loue , and you are brethren full of loue . The Preacher of these Lectures was well knowne to manie , but to none better than to many of you , especially to those who were in my time worthie members of that most worthie g Colledge with him . And the rather I do it , that times to come may reioyce in the Lord , that from one honourable roote haue issued so manie profitable branches to the Church . You are six brethren as pillars of your house , there were three sisters as fruitfull vines of the same : one is not , but is with the Lord , and her I knew a Ladie of admirable vertues : the other two are , and long may they be so . You are all brethren by nature of one venter , nation of one country , grace of one spirit , affection of one heart , fortune in great fauor , and of one hope by your holy behauiour . And a concerning brotherly loue , I need not to write vnto you : for you are taught of God to loue one another . Your b Scilurus at his death need not to teach you concord , by giuing to each of you a sheafe of arrowes , which cannot well bee broken whilst they are conioyned : for you by your amitie make your selues inuincible . If c Chilo the Lacedemonian died for ioy to see one sonne crowned at Olympus , and d Diagoras Rhodius did the like , when his three children got the garland at a wrestling : and e Iacob so reioyced to heare of his sonne Ioseph , to bee aduanced greatly in the kingdome of Aegypt : how might that happie father of yours reioyce , to see at one time , one son sitting as high Sheriffe of the shire , another preaching before the Iudges of Assize , and the third pleading as Councellor at the barre , and all the rest of great expectation in the kingdome ? Thus f wise sons are a ioy to their parents , and all may g behold how good and comely a thing it is for brethren to dwel together in vnitie . Aristotle could say , that parents were not blessed , vnlesse they were after their death blessed in their children . And surely it is no small part of a fathers blessednesse , to see his children like to flourish when he is gone . Nay of all monuments that parents can leaue behind them , there is none ( as one saith ) like to a vertuous son . But all parents are not to be blessed . h Adams two sonnes could not agree in one field , i Abrahams in one house , k Isaaks in one wombe , l Dauids in one pallace , nor m two brethren in the diuision of an inheritance . And though concord amongst brethren ( especially such as deuide the inheritance ) be very rare , yet do you , euen in this , most comfortably agree . You are not as Simeon & Leui , Romulus and Remus , Eteocles and Polynices , Atreus & Thyestes , Aeta and Perseus : but as Castor and Pollux , Dauid and Ionathan , Ioseph and Beniamin ; and ( as a true friend is described to be ) n one soule in two bodies : It seemeth that as Agrippa the brother of Augustus was beholding to Salust for that one sentence , Small things increase by concord , but perish through discord : so you haue all learned the same lesson , as being persuaded , that as the members of a body being once dismembred , they cannot possibly be ioyned againe : so if naturall brethren be once vnnaturally disioyned , no glue will conioyne them fast againe . It were infinit to shew examples of brotherly loue and hatred , o and othe●s haue eased me of this paines . Now that good God , who hath brought you from one roote , placed you in one countrey , aduanced you to like credit , and giuen you one heart , giue you also one inheritance in the kingdome of heauen . Thus right worshipfull , I am bold to speake vnto you , and the world knoweth I speake the truth , and the Lord knoweth I desire not to flatter . Go on therefore I beseech you , continue in loue , bee setled in the truth , and labour to honour him who thus honoreth you . Be not caried away with the p shew of this world , but thinke religion the best nobilitie , and that as q Prudentius sayd : Generosa Christi secta nobilitat viros , Cui quisquis seruit , ille verè est nobilis . He noble is that comes of Christ his race : Who serues this Lord , he surely is not base . And this made Theodosius more to thanke God , that he was a Christian than a king ; considering that hee must lose the one , hee could not lose the other . Now as to one of you I am bounden in parcicular , and by him , being a Minister , the despised ministerie is not a little graced : ●o for him I pray , that hee may be an a Abraham to our Abimelech , a b Nathan to our Dauid , a c Iehoida to our Ioash , d an Ebedmelech to Ieremiah , an e Elisha to the widow of this Prophet deceased , a light in the Court , a trumpet in the Church , and that f Ahashuerosh may long hold out his golden Scepter vnto him : that by his meanes g great men may not want such as will tell them the truth : no h earthly Alexander accounted a sonne of Iupiter , and that no man may be more respected than a good i Pastor : and that he may euer remember that saying of wise Salomon : k He that loueth purenesse of heart , for the grace of his lips the King shall be his friend . His Cyrus will not be spoken to verbis bissinis in silken words , to his Alexander he needeth not speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either sweet words or no words . For if one Antiochus might bee surnamed holy , and another good Prince called the Good King : much more may he , whose religious knowledge surpasseth all the Princes that haue beene of this nation : and whose humilitie is such , that hee will haue his sonne to remember , l that hee differeth not in stuffe , but in vse from the rest of his people , and that by Gods ordinance . I am the bolder for that one to make choyce of all in the dedication of this booke : no man knew , loued , conuersed with , and respected this Author more than he . He resorted to him in his health , visited him in sicknesse , and preached a learned Sermon for him at his death . Concerning this author , as he sayd of Carthage , I had rather bee silent then say little , and his worthie labours doe speake enough for him , by name that his m Posthume , dedicated to his excellent Maiestie , by n an excellent Diuine . In a word therefore , whatsoeuer this man did , he desired to profit others by it : he thought ( as it is written o of Bernard in his life ) that hee was not his owne man , but deputed to the seruice of others . He was neuer idle , but as p Hierome reporteth of Ambrose , and Bernard of himselfe , he did either reade , or meditate , or pray , or conferre , or counsel , or comfort , or write , or preach . And thus ( as the q Embleme is of a faithfull Teacher ) he , like a waxe candle , in giuing light to others , in a short time extinguished himselfe . Yet in this short time of his , what art was he not maister of ? what vertue was hee not endued with ? He was a complet Diuine , and hath his blessings in the Church , that no mans writings are read of all sorts , and in all countries with greater grace and profit than his . Hee was peaceable in the Church , patient of wrongs , and free from ambition . For as Ierome sayd of Nepotian , Aurum calcans , schedul●s consectabatur : hee regarded not his purse , but followed his booke , and as Bernard sayd , he liued in terra auri sine auro , in a kingdome of gold without gold . An excellent gift he had to define properly , diuide exactly , dispute subtilly , answere directly , speake pithily , and write iudicially : and how hee preached , if these Sermons doe giue a testimonie , what witnesse had they who often heard him themselues ? I haue published of his now two Discourses , and I onely did it , that these his labours might not perish : I haue no benefit by them , but exceeding great paines . And since I vnderstand that his other labours are in the hands of his friends , to make benefit for his children , I will ease my selfe of the like labour , and be a meanes that they may haue the benefit of the future impressions of this booke : the which , how faithfully I haue published , I appeale to the godly and indifferent Reader , and I hope no honest minded man will be hired to calumniate it . Thus as one desirous to be seruiceable in my calling , profitable to the Church , not forgetfull of my friend , and to testifie the happinesse of your house , which was in your fathers time , and is now ( as it is sayd of Aurelian the Emperours , ) Refertapi●s & Ecclesia Dei , replenished with the godly , and a Church of God , and withall to leaue a monument of my duty to you all , I haue as you see , published this exposition of seuen Epistles vnder your eight names , nothing doubting but it will bee as welcome to you , as by your countenance it may bee profitable to the Church . The God of heauen giue you all that blessing of blessings , which ( if Ierome say true ) few men haue , that you may transire à deliciis ad dilicias , go on from grace to grace , and be a long time happie in this life , and euer for happie in the life to come . London : Saint Martins in the fields , from my worshipfull friend Maister Oldisworths house , by which familie ( as Paul was by the house of Onesiphorus ) in the time of this late ( and I wish I may say ) the last visitation , I haue receiued no small refreshing . March. 12. 1604. Your Worships to command , Robert Hill : Fellow of S. Iohns Colledge in Cambridge . To the Godly and Christian Reader Grace and Peace . I Am not ignorant ( good Reader ) how vngratefull a thing it is , to deale by way of Censure or reformation , in those things wherin others haue gone before ; and many times for the smart that followeth , do men beshrow their owne fingers . Yet the warrant of a good calling will breed peace in his conscience , that herein shall endeuour the obseruance of these rules of Loue , to wit , a Iudge the best of that which is done ▪ and b referre his owne paines to the glorie of God in the good of others : Hereto I aime in this second edition of this booke . For my calling to this worke , when mine accusers stand forth , the executors of the dead shall answer for my discharge . And for mine indeuour to doe good ; the small gaine of this reuised worke , was truly returned to the right owners thereof : If thou therefore returne glorie to God , for good receiued to thy soule , in this behalfe I haue my desire . Here onely rests the doubt , how this second edition should not be preiudiciall to his good estimation that published the former : I answer , well inough : For I hope he intended c the glorie of God in the good of his Church , and the credit of the reuerend Author of this worke : Now if any addition be brought hereunto , his intent is furthered , and wherein then can he be greeued ? If one man should helpe poore Orphanes to some lands or liuing , he would not thinke himselfe wronged by another , that should enlarge their iust claimes , or settle their possession in a better tenure : so I trust it fareth in this worke ; where thou shalt find vppon thy diligent view , in some doubtfull d things the Authors meaning truly cleared , his method rectified , many repetitions omitted , and the matter ( specially towards the latter end ) somewhat enlarged . If any thing be dissonant to the Authors iudgement in his liue-works ( which I hope thou shalt not perceiue ) rather charge the fault on me through ignorance , or misunderstanding , than entertaine in thy heart the least conceit of wauering leuitie in so godly , learned , and iudicious a Diuine , who hath so well deserued of thy loue , if thou loue the truth . Thus crauing thy fauourable acceptance of my helping hand , to do thee good , I end with him , That is the beginning , and the end : Let him that hath an eare heare what the spirit saith vnto the Churches . Thine in him , who is Lord of all , T.P. ❧ A GENERALL ANALYSIS OF the Vision shewed to John. The three first Chapters consist of a Preface , containing the Title of the booke , viz. Apocalypse , or Reuelation , described by seuen Arguments , vers . 1 , 2 , 3. Inscription of the vision , wherein is Iohns Dedication , To the seuen Churches . Vers 4. Salutation , including the Blessings wished for Grace . Vers 4. Peace . Vers 4. Authors of them viz. 1. The Father . Vers 4. 2. The Holy ghost . Vers 4. 3. The Son ▪ who Is described by His offices . Propheticall . Vers. 5. Priestly . Vers. 5. Kingly . Vers. 5. The execution of his offices in four works . 1. Louing vs. Vers. 5. 2. VVashing away our sinnes . Vers. 5. 3. Making vs kings & priests . Vers. 6. 4. comming to ●●dgement ▪ Vers. 7. doth confirme the former description ▪ Vers. 8. A Vision , containing Circumstances foure . Person to whom , John. Vers. 9. Place where , Isle Pathm●● . Vers. 9. Manner how , In a Traunce . Vers. 10. Time when , On the Lords day . Vers. 10. Parts The entrance into it : containing The means of Iohns preparation , viz. a voyce set out by The place whence it came . Vers. 10. The greatnesse of it . Vers. 10. The matter of it . Vers. 11. Parts of his preparation . Hearing , noted in the meanes , Vers. 10. Turning himselfe , Vers. 12. Matter , viz. a representation of Christ in maiestie ▪ set out by The place where John saw him , Vers. 13. His forme or figure , in His attire , Vers. 13. The parts of his bodie , Vers. 14.15 . The properties thereof , Vers. 16. His actions . 1. A confirmation of John being sore afraid ▪ Vers. 17 , 18. 2. A commaundement to write , Vers. 19. 3. The interpretation of the Vision , Vers. 20. 4. Seuen seuerall commaundements , to write seuen Epistles to the seuen Churches . Chap. 2. & 3. A GODLY AND LEARNED Exposition of the three first Chapters of the Reuelation . REVEL . 1.1 . The Reuelation of Iesus Christ , which God gaue vnto 〈…〉 his seruants things which must shortly be done : which he sent , and showed by his Angell vnto his seruant Iohn . BEfore wee come to the words , wher in is contained singuler mater fit for the time & age ▪ this question must be handled : Whether this booke of the Reuelation be canonical Scripture : for some haue heretofore , as also in our time called the authority of it in question . But we are without all doubt , to resolue our selues that it is canonical Scripture , of equal authority with the rest of Gods book . Our reasons be these : first , the doctrine contained in this booke is Apostolicall , as any shall perceiue which seriously reads the same . Secondly , the stile of this booke is Apostolicall , that is , plaine , simple and easie , if we consider that the matter thereof is Propheticall . Thirdly , this booke hath bene approued and receiued for Canonicall by the common consent of Gods Church in all ages since the dayes of Iohn , and was neuer refused of any whole Church , but onely of some priuate men . Fourthly , the things foretold in this booke , came to passe as they were foretold : as among the rest ( in one for all ) may appeare by the prophesie of the two beasts ; whereof one came out of the sea , the other out of the earth , Chap. 13. the one prefigured the Romane Empire , the other the Hereticall Apostaticall Church of Rome : both which in all things are come to passe in these latter ages answerable to the Prophesie . The contrary reasons brought to improue the authoritie of this booke , are of no moment . 1. Reason . Iohn nameth himselfe sundry times in this booke ; whereas in penning the Gospell he did not once mention his own name , though he had iust occasion so to do : therefore , it was not penned by Iohn but by some other , and published afterward in Iohns name . Answ. The reason is not good : for there is great difference betweene an historie and a Prophesie . The Gospell of Iohn is an historie of Christ : now there is no necessarie reason why one man penning the history of another should name himselfe . But this booke of the Reuelation is a Prophesie , in penning whereof it is more requisite the prophet should put to his owne name ; so did the former prophets : Ieremy mentioneth his name in his booke at least an hundred times , so doth Isay and Daniell almost in euerie chapter . Then seeing they do it so often ▪ it is no maruell if S. Iohn repeat his name fiue sundrie times in this whole booke . 2. They obiect , that his stile in this booke is not the same with that he vsed in the penning of the Gospell . Ans. The difference of the stile ariseth from the difference of the matter , seeing there he writes an historie , here he pens a Prophesie . Againe , he writes not his owne words , but those which hee receiued from Christ by particular reuelation . 3. They say , this booke hath bene reiected in diuerse ages , as not Canonicall . Ans. It cannot be proued that it was euer refused of any whole Church , but of some particular men . Now the disallowing of any priuat man , cannot make a whole booke to be reiected : for then the Epistles to the Hebrewes of Iames , and of Iohn , should not be Canonicall ; which yet be receiued of all Churches for the pure word of God. Now come to the words , The Reuelation of Iesus Christ , which God gaue vnto him , &c. These three first Chapters consist of two parts : A Preface , and a Vision . The Preface is an entrance to the Vision , contained in the beginning of the first Chapter , from the first verse to the ninth . The Vision it selfe is set downe in the rest of these three Chapters . The Preface hath two parts : First , the title of the booke : Secondly , the inscription thereof . The title in the three first verses . The inscription , from the fourth to the ninth verse . The title in these words , The Reuelation of Iesus Christ , &c. A Reuelation is nothing else but a manifestation , or discouerie of things secret in respect of men , for the common good of the Church : and so this word is taken in this place . Reuelations from God in Scripture , were shewed three wayes : First , by dreames : Secondly , by vision : Thirdly , by created voyce of God face to face : as we may see , Num. 12.6 , 8. Now this was not by dreame , nor by vision , or voice alone ; but it is a mixt Reuelation , receiued partly by vision , and partly by voyce vttered in the vision from the Lord. In the three first verses , this Reuelation is described by seuen arguments : First by the author : Secondly , the end : Thirdly , the persons to whom it was directed : Fourthly , the matter : Fiftly , the instruments : Sixtly , the maner of deliuering it : Seuenthly , the fruit of the Reuelation . First , the Author is Iesus Christ : It comes from him , and it is called his Reuelation in these respects : First , not to exclude the father , and the holy Ghost , but to shew the speciall office of Christ , the second person in Trinitie ; which is , to reueale , to publish , and to manifest the will of God the father to his Church : and for this cause he is called the (a) Angell of the Couenant , the (b) doctor of the Churh , the (c) wisedom of the father , & the (d) word of God. Secondly , it is called the Reuelation of Iesus Christ , to teach vs to put difference betweene this , and all Satanicall Reuelations : for as God hath his true Reuelations , so Sathan ( who herein may be called Gods ape ) hath his counterfeit visions , and deliuers them in shew like to gods , but they differ much : First , the Diuels Reuelations be for the most part ambiguous , doubtfull , and vncertaine in speech and phrase , so as a man cannot tell which way to take them : But the Reuelations which come from Christ , the author of truth who knoweth all things , and the reasons of them are certaine and in plaine termes deliuered . Secondly , the Diuell sheweth his visions to none but to the wicked , and bad men that be his instruments : But the Lord chuseth the godly , which feare his name , and to them he reuealeth his secrets , as to Iohn in this place . Thirdly , the Diuels Reuelations euermore tend to set vp , and vphold heresie , wickednesse , Apostacie , and idolatrie , Deut. 13.1 , 2. but these that come from God serue to erect , and maintaine truth , according to godlinesse ; euen pure Apostolicall doctrin , and the sincere worship of God. Thirdly , it is called the Reuelation of Christ , to shew vnto vs his speciall kingly office in heauen : for being ascended , and exalted to the throne of Maiestie , he sitteth at the right hand of his father , far aboue all principalitie and power , might and domination ; and there doth direct , rule , and gouerne his Church vpon earth according to the good pleasure of his will : for all these visions serue to direct his Church in their obedience to his command . Whereas Christ Iesus is author of this Reuelation ; and after his ascention , and exaltation , giues the same vnto his Church : We may obserue his constant care ouer his Church in this last age of the world . Before his Incarnation euen from the beginning , he gaue vnto his people such doctrine of faith and manners , as was needfull for their saluation , and still som time to time reuealed such prophesies of things to come as were meete for them to know . And now behold the continuance , or rather the increase of this his care , in the new Testament : for beside the perfection of the former prophesies , and the full manifestation of his blessed will by his Euangelists and Apostles , for all things needful to be beleeued , and done , vnto eternall life ; Loe here is added the Reuelation of this worthie Prophesie , concerning things to come , for the great good , and comfort of his children to the end of the world . Which God gaue vnto him . These words be added to shew how this became the Reuelation of Christ : namely by the gift of God , that is , of God the father the first person in Trinitie : for this is a rule to be obserued , That where the title , God , in any sentence of Scripture , is opposed to Christ , there it importeth the first person the father : though this bee also true , That sundry times in Scripture , the father alone is tearmed God , without any addition of the other persons ; because he is the first in regard of order , and the fountaine of the deitie : for the sonne receiueth the Godhead by communication from the father , and the holy ghost receiueth it from them both : but the father hath his godhead of himselfe , and receiueth it not by communication from any other . Here some will say , this seemes strange , that any thing should be giuen to Christ , seeing he is God , and hath all things of himselfe . Answ. We must conceiue of Christ two wayes : first , as God , secondly , as Mediator , and head of the Church . As Christ is God , the father giueth him nothing : for so he is of himselfe the same with the father , and hath all things belonging vnto him that the father hath ( excepting personall properties ) and is no way inferior to the father , neither receiueth any thing from him , but giueth all things as well as the father doth . But yet as Christ is Mediator , hee is not God simply , but God incarnate , or God made man : and so is said to receiue of his father , in respect of his manhood , as himselfe confesseth , All power is giuen to me , Matth. 28.18 . And Paule sayth , God gaue him a name , aboue all names , Philip. 2.9 . hee receiued of his father the promise of the holy Ghost , sayth Peter , Act. 2.33 . And God made him both Lord and Christ , ver . 36. and so God gaue him this Reuelation in this place . If it be said , this makes Christ inferiour to his father , for the receiuer is vsually inferiour to the giuer . Answer . As Christ is God , he is equall with the father , but as he is Mediatour , God incarnate , and made man , he is inferiour , and receiueth of him . So much himselfe confesseth , My father which gaue them mee , is greater than all . Iohn . 10.29 . And in the same respect , Paule calleth God the father , The head of Christ. 1. Cor. 11.6 . And as Christ now sitteth at the right hand of his father , being Mediator , and ruler of his Church , he is inferiour to his father , and receiueth his kingdome from his father , which he must giue up at the last day . 1. Cor. 15.24 . And here we must consider in what manner God giues his Reuelation to his sonne . First therefore Christ Iesus , as he is Mediator , is made Lord of this Reuelation : so as hee may say , it is his owne right , and royaltie being a part of that law , whereby his Church is now gouerned , whereof he is Lord and King. Againe , this Reuelation was reuealed vnto Christ as he is man , before it was euer knowne to any creature , man , or Angell , by reason of the vnion of his manhood , with the godhead . In this which hath been said , we may obserue , that this booke of the Reuelation is Christ his right , and belongeth vnto him as his owne royaltie and priviledge . For as the lawes in any kingdome belong to the prince thereof , and are called his lawes alone , and no mans els : So this booke , being a part of that law whereby Christ gouerneth his Church , is his royaltie alone , for God gaue it him , and he hath by his Angell sent it to his Church . And that which is here said of this booke , must be vnderstood proportionally of all other books of holy scripture , Christ is made Lord of all , and they are all of them his royalties and possessions . And from hence will follow necessarily ; First , That no man in the world hath authoritie aboue this booke , or any other part of Canonicall Scripture : indeed Monarchs and princes haue great authoritie and preheminence in their dominions ouer all persons , and ouer all causes of men : but in the Church they with all others owe homage vnto Christ : there hee hath the Canonicall Scriptures to be his laws , whereto euery one must subiect himselfe The dispensation of the word , and the adminis●ration of the Sacraments , bee his royall ordinances , ouer which none may dare to claime rule or authoritie ; for so should the Scriptures haue beene giuen vnto them for their prerogatiues , as they were to Christ ; but God gaue them to him alone , and hee disposeth thereof , as pleaseth him . And therefore the Pope in taking vpon him to dispence with the word , and to mangle the Sacraments , doth herein steppe into the roome of Christ , and so declare himselfe to be that man of sinne , by seeking to rob him of that princely royaltie which belongs to him alone . Secondly , that the soueraigne power and authoritie of expounding Scripture belongeth to Christ alone , and to none other with him . True it is , that man hath a ministerie committed vnto him , by vertue whereof he may expound Scripture by scripture : but men haue no power of themselues to determine of the proper sence of Scripture . And therefore the Popish practise in giuing to the Church absolute authoritie to determin of the sence of Scripture , of themselues without Scripture , is flat robbery against Christ : for therein they giue vnto men that soueraigne power which is proper to Christ. Thirdly , herein wee obserue the excellencie of this booke , and of the whole Scripture of God : for all of it is the gift of the father to the sonne , and of the son vnto his Church . The like cannot bee said of any writings of men whatsoeuer , bee they neuer so excellent : herein the Scriptures surpasse them all . Whereby we are taught to esteeme more reuerently of the Scriptures of God , than of all the writings of men in the world . Here then behold the sinne of this age , which more delighteth to speake and heare the sayings of men in the publicke ministerie , than the glorious word of the euerliuing God. Whereas the writings of men be full of darkenesse , of errour , and deceit : but the word of God is most holy and pure , and euery way perfect , proceeding wholly from the father of lights vnto his beloued sonne , who hath faithfully dispersed the same , for the good of his Church . To shew to his seruants things that must shortly be done . These words containe the second , third , and fourth Arguments , whereby this Reuelation is described , viz. the end of it , the persons to whom it must be shewed , and the matter which it containeth . Arg. II. The end of this Reuelation is , To shew , that is , to make knowne , and manifest things to come , for the good of the whole Church . Whence we may obserue , that the Papists erre exceedingly in debarring lay people ( as they call them ) from the reading of the Scripture ; for the end of this booke is , To make manifest to Gods seruants things to come . And who are Gods seruants ? Are the Cleargie onely , and not lay people also ? God forbid : the lay man is Christ his seruant , as well as one of the Cleargie . And therefore , it is Gods will , that he should learne to know and vnderstand this booke , like one of his seruants . And here consider , that if this booke of Scripture , which is hard and difficult , must be learned of the lay man , then much more must he search into all other bookes of God , which bee more plaine and easie , as the histories of Gospell , Epistles , &c. Arg. III. The persons to whom it must be shewed , viz. The seruants of Christ. This Reuelation was not giuen of God for all men indefinitely , but for all his seruants , that is , such alone as repent of their sinnes , and truly beleeue in Christ for the pardon of them , and shew forth the same by new obedience . So hee teacheth elsewhere : The secret of the Lord is with them that feare him , and his covenant to giue them vnderstanding , Psalm . 25.14 . The Lord will reueale his secret to his servants the Prophets , Amos 3.7 . And , God will not keepe backe from Abraham the thing hee was to doe vnto Sodome and Gomorrah , because hee knew Abraham would doe his will , and teach his familie after him . Genes . 18. vers . 17.19 . The consideration whereof should admonish vs not to content our selues with the bare hearing of the word and outward participation of the sacraments : but to labor principally to become Gods seruants , and to shew the same by the practise of that which we heare . Hereby shall wee receiue instruction from the Lord , and grow in knowledge dayly more and more : our vnderstandings shall more easily conceiue the will of God , for they that will doe the will of his father , shall know his doctrine . Iohn 7.17 . Here then is the cause why most hearers after long teaching profit little , but remaine as blind and ignorant as euer they were , euen their owne impietie ; they liue in their sinnes , and labour not to become Gods seruants . Secondly , in this argument we may obserue , that Christ Iesus is true God : for here he is made the head of the Church ; euery true beleeuer is his seruant , and he his Lord : the angels of the Churches be his angels , as after we shall see : which prerogatiue none can haue , but he that is true , and very God. Thirdly , in this Argument are those confuted , which hold , that God would haue all to bee saued , and cals all men without exception . For if hee called all effectually , then hee would offer the meanes to all : to wit , his holy word , that so they might bee called to the state of g●ace . This he doth not : for as wee see , this booke is giuen not to all , but to his seruants : and that which is said of this booke , is true of the whole Scripture . The Lord shewed his word ( sayth Dauid ) not to all the world , but to Iacob , that is , his people with whome hee made a couenant , Psal. 147.19 , 20. The fourth Argument whereby this Reuelation is described , is the matter thereof , viz. Things which must shortly bee done ; that is , things to come . Whereby in generall we may obserue a difference of this booke from the rest of holy Scripture , which treats of things present or past : this being a prophecie of things to come . The matter of this booke is described by two Arguments : first , by the necessitie of these things to come , They must be done : secondly , by the circumstance of time when , shortly , or quickly . For the necessitie of these things , they be such as must needs be done . So speaketh the holy Ghost elsewhere of sundry things to come : of offences , It must needs be that offences should come , Mat. 18.7 . Of heresies : There must bee heresies in the Church . 1. Cor. 11.19 . And of afflictions : Through manifold afflictions we must enter into the kingdome of heauen , Act. 14.22 . And , They that will liue godly in Christ Iesus , must suffer persecutions . 2. Timo●h . 3.12 . From whence I gather , That things which come to passe concerning Gods church , and the enemies thereof , doe come to passe necessarily . This doctrine must be well obserued : for though it be the truth of God , yet the reason of man will not agree vnto it : for some will say , If all things come to passe necessarily , then in their actions and proceedings men haue no free will : for necessitie and libertie of will cannot stand together . Answ. They may : indeed constraint and mans free will cannot stand together , but mans will and vnchangeable necessitie may well accord : As I shew thus ; In God there is most absolute freedome of will , yet he doth many things of necessitie : as he willeth that which is good necessarily ( for he cannot possibly will that which is euill ) and yet he willeth the same most freely . So Christ died necessarily , he could not but die , if we consider the counsell of God , and yet he died most freely ; For he laid downe his life of himselfe , and no man tooke it from him . Iohn . 10.18 . It will be said againe , if things come to passe by necessitie , then it is in vaine to vse any meanes for the effecting of them , for Gods will must be done , do we what we will. Answ. This is mans corrupt reason : these men must consider , that as God hath appointed what things must come to passe ; so he hath appointed the meanes how they shall bee effected : and seeing the Lord hath appointed as well the meanes as the end , wee should by this necessitie rather be induced to vse the meanes , than any way moued to neglect the same . To make this more plaine , wee must know there is a double necessitie : one is absolute ; another in part . I call that absolute necessitie , which cannot be otherwise possibly : as that God liueth , and cannot die , is omnipotent , infinite , &c. Necessitie in part is , when any thing done is necessarie onely , because it depends on necessarie causes : as fire to burne is necessarie , in regard of that order which God hath set in nature by creation : yet this necessitie is not absolute ; for fire would not burne , if God should please to change that order set in nature , as he did when the three children were cast into the hot fierie ouen , Dan. 3.27 . Now , whereas wee say , Things to come must necessarily be done , it must bee vnderstood of necessitie in part , and not of absolute : for in themselues they be changeable and contingent , and necessarie only in regard of Gods decree , appointing them which is vnchangeable : in regard whereof all things to come bee necessarie . And yet we may not thinke , that the vnchangeablenesse of Gods decree doth take away freedome from mans will , it onely inclines the same to one part , & so disposeth , that man should freely will that to bee , which God eternally hath decreed . The second thing whereby the matter of this booke is set out vnto vs , is the circumstance of time when these things must be done ; Shortly ▪ must be well obserued : and howsoeuer some things foretold were not to be done till many hundred yeares after , which space of time might seeme verie long , yet in two respects it is but short . First , in regard of God , to whom a thousand yeares are but as one day , 2. Pet. 3.8 . Secondly , in regard of men , to whome a hundred , or two hundred yeres seeme but a short time when once they bee expired , though before they seemed long . This circumstance of time is set down for two causes . First , to terrifie all carnal and carelesse men : for this booke foretelleth iudgements , plagues , and destructions for the enimies of Gods church , which m●st shortly come vppon them : which is a thing worthy our carefull consideration in this secure age of the world , wherein men blesse themselues in their sinnes , without fear of Gods iudgements , and say they shall haue peace , though they walke after the stubbornenesse of their owne hearts , putting farre from them the euill day ; saying , spare thy selfe , this shall not come vnto thee . But shall the lyon rore , and the beasts not tremble ? Yet the Lord threateneth his iudgements , but men will not repent . Well , let vs consider this , whether we be young or old , high or low , that Gods iudgements are shortly to come : and let this bee a motiue to raise vs out of the sleepe of sinne , and of securitie . That which Peter said of false teachers , is also true of all impenitent sinners , vnlesse they preuent the same by speedie and unfained repentance , Their iudgement long agoe is not farre off , and their damnation sleepeth not . 2. Pet. 2.3 . Secondly , this circumstance of time serueth greatly to comfort the seruants of Christ , and to furnish them with all patience , and long suffering vnder any aduersitie , or distresse that may befall them in bodie or mind , or both . Indeed many are brought to impatience and distrust by afflictions and crosses : But the child of God in such a case must call to mind what the holy ghost hath here set down concerning the prophecies of this booke , which foretell deliuerance for Gods Church , and for euerie member thereof : namely , That they must shortly be brought to passe : yet a very little while , and hee that commeth for their deliuerance , will come , and will not tarrie , Hebr. 10. vers . 37. Thus much for the matter of this reuelation : now followe the instruments whereby the Lord doth conuay the same vnto his Church , which is the first argument whereby it is described , in these wordes . Which hee sent , and shewed by his Angell vnto his seruant Iohn . Where two points must be obserued , first the action of Christ , which is the ground of their imploiment : secondly the persons imploied therein as his instruments . For the first : Christ sent and shewed this reuelation . This action of Christ is noted by the holy ghost for two speciall causes ; first to shew , That S. Iohn did not pen and publish this booke rashly , but by calling and warrant from God. This teacheth vs what must be our behauiour in all our actions whatsoeuer we take in hand : we must looke we haue warrant from God for the doing of the same , by vertue of our calling , and with out this we should not dare to enterprise any thing . If this dutie were practised , there would be more conscience of the seruice and worship of God , and more care of iust dealing with men then there is in the affaires of this life . Secondly , this action of Christ is noted to get more reuerent acceptance , and greater authoritie to this booke : for which cause also it was sent by an holy Angell . If an earthly prince should write his letter to his subiect , and withall send it by one of his guard , we doubt the subiect would receiue it most reuerently . Behold this booke is the Epistle and letter of Iesus Christ , sent by his Angell for the benefit of his Church . What reuerence therefore , and acceptation ought this to find ? surely a thousand fold more with euery one , then the writing of any earthly prince whatsoeuer . The second point to be obserued , is the persons whom Christ imployeth about this Reuelation , and they be two . An holy Angell , and Saint Iohn . For the first ▪ It hath pleased God in all ages to vse the ministerie of Angels , as a meanes whereby hee would conuey the knowledge of his will vnto his Church . The law in mount Synai was giuen to Moyses by the ministerie of an Angell , Act. 7.38 . Gal. 3.19 . and Daniell receiued the exposition of sundry dreames and visions by an Angell , Dan. 8.19 , and 9.21 . and 10.14 . And the seuen visions which conteine the substance of this booke were shewed to Iohn by an holy Angell . But here we must take heed that we do not like the papists ground hereupō the inuocation of Angels , because they be about vs , and bring vnto vs particular messages from the Lord : for before we may pray vnto them , wee must haue from God a particular commandement so to do , and also a promise to be heard in that wee aske , or else our prayer is not of faith : but the whole Scripture affoords no word of command , or promise for any such action , and therefore we cannot do it without sinne . The second instrument here imployed by Christ , is Iohn . This Iohn was sonne to Zebedeus , and so kinsman vnto Christ ; a blessed Apostle , and Euangelist which penned one of the Gospels , and the three Epistles which beare his name . This was that Disciple whom Iesus loued . And to procure the more credit and reuerence to this booke , he describeth himselfe by two arguments : First , by a propertie , calling himselfe Christ his seruant : Secondly , by an effect , or action , in bearing record to Gods word , vers . 2. For the first , note that Iohn doth not call himselfe that Disciple whom Iesus loued , nor the kinsman of Christ , which he might haue done , being allied vnto him ( for Iohns mother was sister to Ioseph Christs supposed father , and cosin german to the virgin Mary ) Iohn had learned of Christ himselfe , that the ●earers , and doers of the will of his father were esteemed more deere and neere vnto him than any bond of outward allyance could possibly make them , Math. 12.50 . Luk. 11.28 . But he cals himselfe Christs seruant , hauing yeelded vp himselfe to do his will : for herein stands the dignitie of a Christian to do seruice vnto Christ. The blessed Virgine had neuer found such fauour with God to haue beene Christs mother , if she had not withall become Christs seruant : She bare him in her heart by faith , as well as in her wombe by conception , or else she had neuer beene saued by him . Hence we learne that outward dignities , as bloud royall , noble parentage , and such like , will nothing further a mans saluation : he that would bee acceptable vnto Christ must become his seruant by beleeuing his word , and doing his will , hauing cast off the old man , which is corrupt , and put on the new man , which after God is created in righteousnesse and true holinesse . So Paul saith , Circumcision is nothing , and vncircumcision is nothing , but keeping the commandements of God , 1. Cor. 7.19 . and henceforth know I no man after the flesh , but if any man be in Christ , he is a new creature , 2. Cor. ● . 16 , 17. Againe , consider in what regard Iohn is here called the seruant of Christ : not onely for that he beleeued in Christ , and obeyed his will as all true christians do ; but more specially because hee was an Apostle , and did seruice vnto Christ in the worke of his ministerie , which was his particular calling . So Paul writing to the Romans , calleth himselfe an appostle , & seruant of Christ : Cap. 1.1 . And he rendreth a reason thereof vers . 9. Because hee did seruice vnto him in preaching the Gospell . Hence we are taught that we must not onely shewe our selues Christs seruants in our generall calling of christianitie : but especially in our particular callings and offices , after the example of Christs blessed Apostles . It is a good thing to professe seruice vnto Christ , by hearing his woord , receiuing his sacraments , and keeping his Saboathes : but vnlesse therewithall we shewe the power of godlinesse in our particular callings , our outward profession is flat hypocrisie . This , magistrats , ministers , husband , wife , parents , children , maisters , seruants , buyer , seller , and euerie one in his lawfull calling should carefully obserue : for vnlesse in the particular duties of their speciall callings ( as the magistrat in the duties of a magistrat , &c. ) they do seruice vnto Christ , their publicke seruice in the outward duties of religion shall neuer commend them vnto God , be it neuer so glorious , Micha , 6.6 , 7 , 8. Vers. 2. Which bare record of the word of God , and of the testimonie of Iesus Christ , and of the th●ngs that he saw . Here is the second argument whereby Iohn describeth himselfe ; namely , by this action , or effect , in bearing record to the word of God , for partly by writing the gospell , and partly by preaching , hee bare witnesse , and testified that the word of God was true . And because the word of God hath diuerse parts , the Law and the Gospell ; he shews in the next words , that hee meanes especially the Gospell , adding , and of the testimonie of Iesus Christ , that is , of those things which Iesus sayd and did . And that no man might cal into question the truth of his testimonie , hee professeth himselfe to haue bene an eye witnesse of all those things whereof he bare record , saying , and of all those things which he saw . And here he alledgeth his testimonie to the Gospell , to proue himselfe a faithfull pen-man of this booke , that so it might haue more reuerence : for hee which was faithfull in penning the Gospell of Christ , the same also is faithfull in penning this Prophesie of the Church . In this testimonie we may obserue , that the doctrine of Gods word is an infallible marke whereby to know the true Prophet of God , and also to distinguish h●m from all false prophets . God foretold his people , that false Prophets should come among them for their triall , Deut. 13. But how shall they discerne them ? surely by their doctrine : for though they shew wonders , yet if their doctrine tend to draw men f●om the true God to idolatrie , they are false prophets and should die . When our Sauior Christ was asked , By what authoritie hee did those things . Luk. 20.2 , 3. He approoued his authoritie by the testimonie of Iohn , ( who bare witnesse of him , Iohn . 1.15 . ) and confirmed the calling of Iohn by the truth of his doctrine , which ( themselues being witnesses ) was from heauen , Luke 20. ver . 4 , 5. Hereby then we see the error of the Papists , who teach , That the onely note of a true Prophet , is to confirme his doctrine by a miracle , and that hee which cannot doe so , is a false Prophet . But this note of difference is not true : for false Prophets may confirme their lying vanities by signes and wonders , as we may see Deut. 13. And so doth Antichrist , 2. Thess. 2.9 . The sixt argument by which this Reuelation is described , is the order and man●r of propounding it to the Church , and it stands in foure degrees . First , God the father giueth it to Christ the mediator , and head of the Church . Secondly , Christ giueth it to an Angell . Thirdly ▪ the Angell conueyes it to Iohn the Apostle . Fourthly , Iohn di●ected and assisted by the holy Ghost , deliuereth it to the Churches . Now as this particular booke was , so no doubt all other holy Scriptures were conueyed to the Church : from whence we may obserue . First , the constant loue of God to his children , by this his special care , in propounding and deliuering his will and word to his Church . Secondly , that this booke , and so all other parts of holy Scripture , are in their kind most perfect and excellent . Thirdly , that the Church of Rome blasphemeth in calling the written word of God , a dead letter , and dumbe Iudge ; matching generall councels with it for authoritie , and teaching , that the vniuersall consent of the Church is about Scripture , f●r ●●terpretation , and giues life and sence thereto : which otherwise of it selfe were but an inckie letter , and dumbe word . Verse . 3. Blessed are they which reade , and they that heare the words of this prophesie , and keepe those things which are written therein : for the time is at hand . Here is the seuenth and last argumēt whereby this Reuelation is described , to wit , the fruit , effect , and the profit which comes of it , euen true happrnesse . This prophesie concerneth the present and future state of the Church : the reading and hearing whereof ioyned with carefull keeping , bringeth with it true blessednesse , that is , fellowship with God , and life euerlasting . In this argument we may obserue , First , the end of this booke , and so of all other bookes of Scripture , viz. ●o bring men to happinesse , to fellowship with God , and life euerlasting . These things were written ( saith S. Iohn ) that yee might beleeue that Iesus is the Christ , and so beleeuing , might haue eternall life . Iohn 20.31 . Againe , hee declared to them the word of Christ , that by it they might haue fellowship with God the father , and with his sonne Iesus Christ. 1. Iohn . 1.3 . In which fellowship is true happinesse : Christ himselfe sayth : Search the Scriptures , for in them you thinke to haue eternall life . Iohn . 5.39 . And in this they differ from all other bookes and writings of men , for mens writings bee penned either by the light of nature , and so be erronious , and misse the end of true happinesse : or els they be penned by them which haue direction from the word , and so all the truth they haue , leading to true happinesse , is borrowed hence ; when as the Scriptures of themselues doe directly guide men thither . From the consideration of this blessed end of holy Scripture , wee may obserue , first , That the opinion and practise of the church of Rome is damnable , who barre the people of God from reading and hearing the Scriptures in their vulgar tongue . For in depriuing them of this meanes ( as much as in them lieth ) they barre them of their saluation , and they doe directly crosse the purpose of S. Iohn , who doth therefore pronoūce him blessed , that shall heare and reade this booke , with conscience to keep and obey it , that he might allure and draw al men to doe it with delight . Secondly , we are hereby admonished with all care and diligence to reade and meditate in Gods word : That place before named is most excellent : Search the Scripture , Iohn 5.39 . Euen as wee would search for gold or some precious thing which we would fain find . ( So the word imports . ) And he addeth the reason : For in them you thinke to haue eternall life . The same is wisdomes counsell , Prou. 2.4 . But some will say , I cannot reade , I was neuer brought vp in learning , and therefore I cannot search . S. Iohn cuts off his excuse in the next wordes , saying , Blessed he is also which beares the wordes of this prophecie . As if he should say : though hee cannot reade , yet if hee heare and keepe it he is blessed . Here then i● the dutie of those which cannot read the Scriptures , they must procu●e others to reade vnto them , and by hearing and keeping they shall be blessed . Thirdly , by this scope and end of Scriptures , wee must learne to carrie in mind this plaine difference between the bookes of God , and writings of men : Gods word bringeth a man which keep● it , to happinesse ; but mans writings of , themselues cannot doe so , vnlesse they haue light from the word of God. If this distinction were imprinted in our harts , we should not bee so delighted as many are , to heare or speak the words of God mixed with the wordes of sinfull men , specially in the publicke ministerie . In former times the Lord forbad his owne people to sowe their field with mingled seede , 〈◊〉 to make them garments of diuerse things , as of linnen and woollen , Leuit. 19.19 . And no doubt the same God doth mislike , that the pure seed of his word should be mingled with the sayings of erroneous and sinfull men , when the same is sown vpon the furrowes of mens hea●ts . Secondly , in this seuenth Argument wee may obserue the right manner and way of hearing and reading the Scriptures : a point worthie all serious consideration . I● stands in two things : First , we must set downe with ourselues a certaine end , why we reade , and heare the Scriptures , which is , that we may attaine to true happinesse , standing in fellowship with God , and life euerlasting . This end must bee the motiue to induce vs to heare , and reade the word of God , and when this ta●es place in our hearts , it wil be of force to make vs reade , and heare with care and conscience which beseemeth Gods word . Secondly , wee must keepe in mind the things wee reade or heare ; so fayth the text : And keepeth the things which are written : which word imports , that by diligent obseruation , wee should lay them vp in our hearts . This is a weightie dutie , and seriously commended vnto vs of God. Bind vp the testimonie , seale vp the law among my disciples , Isay. 8.16 . And Marie is therefore commended , because she kept in her heart the words of Iesus , Luke 2.19 . ●1 . It was Dauids practise : I haue ●id thy saying in my heart . Psal. 119. ●● . And hereto ●endeth Christs encouragement , pronouncing them rather blessed , which heare the word and keepe it , than those which bare Christ , and gaue him sucke . Luk. 1● . 27.28 . And Iames calleth it the ingraffed word , Iames 1.21 . because it should abide in our hearts like a syence in a stock , and neuer be remooued , but there grow , and fructifie vnto life eternall . Now because this is a point of great difficultie , and the want hereof the cause of so little profiting after much hearing and reading : I will therefore shew how ( by Gods grace ) in hearing and reading the word of God , a man may keepe the same in memorie . First , a man must learne the grounds or elements of religion , commonly called the Catechisme , for they are the foūdation of all knowledge : without which a man shall neuer vnderstand the Scripture to his comfort , nor keepe the same in memorie . The Apostle sayth the Hebrewes were dull of hearing ( the deepe things of God in Christ ) because they had not well learned the first principles of the word , Hebr. 5.11.12 . This all ignorant persons should well obserue , specially the aged , that they may find in themselues the cause of their ignorance and dulnesse , euen want of knowledge in the Catechisme . They thinke it a disgrace to bee brought vnto it now they are old : but if they would not be euer learning , and neuer come to the knowledge of the truth , they must lay in themselues this good beginning , and learne the principles of religion . Secondly , wee must not rush vpon Gods holy ordinance , but before we either come to heare , or reade , with reuerence prepare our selues thereto . Most men at this day vse to prepare thēselues before they come to the Lords table ; and so they ought to doe before they come to heare the word : for God ordained both for this end , to bee meanes to bring men to true happinesse : they differ onely in this , that the Sacraments are the visible , and the Scriptures the audible word of God. At the giuing of the law , The people that must ●eare it , were sanctified three dayes before . Exod. 19. And when they did offer sacrifice , or eat the Passeouer , both priests and people must bee sanctified : and the same thing for substance must we perform before we come to heare the word of God. This preparation stands in two thing● : First , wee must put out of our hearts al by thoghts , all delights , and cares of wordly affairs , and set our hearts ( as Ezra did ) to seeke the law of the Lord , Ezra 7.10 . Secondly , we must make our earnest prayers to God , that he would open our eyes , that wee may see his will ; soften our hearts , and make our eares attentiue , as L●diaes were ; and also giue vs grace to embrace his word , and keepe it : for Christ is the onely doctor of the heart by his spirit , without whose inward teaching wee can neuer learne vnto saluation . Thirdly , when we are about the holy exercise of Gods word , the frame of our heart should be thus disposed . I. It must bee an humble heart : for the Lord resists the proud , and giues grace to the humble , Iam. 4.6 . Them that be meeke , will he guide in iudgement , and teach the humble his way , Psal. 25.9 . A proud heart is so stuffed with selfe loue , that there is no room for the word of God to lodge in . But the heart that is lowly in it selfe , through the conscience of sinne , that is the heart in which the Lord by his graces will take vp his abode , Isay 57.15 . II. It must be an honest heart ; such as hath no manner of purpose to liue in any one sinne whatsoeuer , but ( though it feele corruption in it selfe ) is resolued to please God in all the wayes of his commandements , and that continually : such an heart haue the good hearers , resembled by the good ground , Luke 8.15 . As on the contrarie , that is a wicked heart , which resolueth to cherish , though it be but any one sinne whatsoeuer . III. It must bee a beleeuing heart . The old Iewes heard the word , but it profited them not , because they mingled it not with faith 〈◊〉 their hearts . Hebrew ▪ 4.2 . where he compares the heart to a vessell , in which there must bee both the word , and faith : these two must be mingled together , and then it will be a word of power , of life , and saluation . Therefore when we heare the threatenings of the law , or the promises of the Gospell , we must labour to resolue our hearts of the truth thereof . But incredulitie wherby men except against the word , as not pertaining vnto them , is the mother of forge●fulnesse . The old world knew nothing of the flood , because they did not beleeue , Matth. 24.39 . IV. It must bee an hearing heart ▪ such as is pliable to the word : Sacrifice and burnt offerings ( sayth Dauid ) thou wouldest not , but mine eares hast thou prepared , Psal. 40.6 . As if hee should say , beside those bodily cares which thou hast giuen me by creation , thou hast bored new cares in my heart , so as I can by thy grace attend and listen to thy word . And when God saith Seeke ye my face , this hearing heart will answere , I seeke thy face O Lord , Psal. 27. vers . 8.9 . Fourthly , after we haue heard or read the word , we must become doers of the same , euen in the duties of our vocation . We see euery man more skilfull in the works of his owne trade , by reason of his dayly exercise therein : euen so the constant practise of Gods word will make vs expert in it , and cause vs to keepe it in perfect memorie . And these are the right meanes to become good hearers and readers of the word of God. Thirdly , this benediction pronoūced vpon them that heare , read , & keepe the prophecies of this booke , serues to induce euery child of God ( as much as in him lieth ) to keep in memory the whole word of God , but specially these prophecies of things to come that concerne the state of the Church ; for therefore did God reueale them , that they might bee remembred . When the Angell had told Daniel the state of the church , from his time to the comming of Christ ; hee bids him , Shut vp the wordes , and seale the booke , till the end of the time , Dan. 12.4 . meaning , that he for his own comfort should hide them in his heart . And Christ sayth to his disciples , When ye see the abhomination of desolation , spoken of by Daniell the Prophet : let him that readeth , consider it , Matth. 24.15 . Behold I haue told you before , meaning things to come verse 25. shewing , That hee would haue his children to marke , and remember those weightie things that are foretold , concerning the state of the church . For the time is at hand . Here is a reason of the former benediction , for seeing the time of the accomplishing of this prophecie , is at hand , & must shortly be fulfilled : therefore those be blessed which reade and keepe the same in memorie . And it is an answere to a secret obiection ; for they might haue said , we need not to reade or remember this prophecie , seeing it shall not be fulfilled in our dayes ; but he addeth : The time is at hand , wherein they must be fulfilled , and therefore it must bee marked . These wordes for substance were in the first verse ; where it is said , The Reuelation was of things that must shortly be done . And here they be repeated againe . Whereby hee would teach vs , That these prophecies containe weightie matter , to be deepely considered , and earnestly thought on . And S. Iohn repeates the same for two causes : first to awake the members of the church out of the sleepe of security , and make them stand vpon their watch continually : for though they cannot fall into the dead sleepe of sinne , yet the slumber of securitie may ouertake thē : the wise virgines slumber , as well as the foolish , Matth. 25.5 . And the spouse of Christ , the true Church , confesseth , That shee sleepeth , though her heart waketh , Cant. 5.2 . Secondly , to confirme and hearten the church , and all true members of Christ , against the afflictions to come : for herein is the common saying true , He that is forewarned , is fore-armed . Now in these words ( The time is at hand ) Christ would teach vs to obserue , That whatsoeuer thing may befall the members of Christ in this life , whether afflictions , temptations , death , or the last iudgement it selfe , all will come shortly . This consideration ought to take place in our hearts , being of great vse in our liues : as to stay vs from many sinnes , so to mooue vs to doe all things with good conscience . And the want hereof is the cause of much euill : The bad seruant beates his fellowes , because hee thinkes his maister doth deferre his comming . Matth. 24.48.49 . The old world went on in sinne , neuer regarding Noahs prophecie , and so knew nothing till the flood came and swept them all away , Matth. 24.39 . We should lay these to our harts , and alwayes thinke with Paule (a) the Lord is at ●and . The rather , because wee haue had the Gospell , and peace with all temporall blessings these eight and thirtie yeares : now the state of the church is interchangeable , one while peace , and then trouble : so as it is like , this peaceable state will not long continue , but we must bee tried . And the time of ou● triall is at hand , for whatsoeuer must befall the Church , will come shortly . We must therefore prepare for trouble , and so wee shall finde it the lesse greeuous . Vers. 4. Iohn to the seuen Churches which are in Asia , Grace be with you , and Peace from him , which is , and which was , and which is to come , and from the seuen spirits which are before his throne . Here beginneth the second part of the Preface , to wit , the inscription of this vision , and it hath two branches : First , a dedication , in these words : Iohn to the seuē Churches which are in Asia . Secondly , a salutation , in the next words : Grace be with you and peace , &c. to the ninth verse . In the dedication obserue first the penman , that dedicates this booke : secondly , the parties to whom it is sent . For the first , the penman is Iohn , who here againe repeats his name , to shew and certifie euery reader of this booke , that he was without al doubt the true penman of the holy ghost , in writing this Reuelation . But though he repeat his name , yet he doth not adde any titles of honour , or commendation , as hee did in the first verse . Wherein he giues vs a true patterne of modestie and humilitie , which is neuer to speake in our owne cause to our owne praise , but onely in cases of necessitie , when Gods glory may bee aduaunced , and the credit of our particular callings maintained . This Paule practised , who often humbles himselfe , and cals himself the (a) least of all the Apostles ; yea the (b) chiefe of all sinners : yet when the credit of his Apostleship came into question , then he sets out himselfe , shewing he was a true Apostle , one of the chiefe , and aboue those which did falsely call themselues so , as wee may find in both of his (c) Epistles to the Corinthians . Secondly , the persons to whom hee wrote , were , the seuen Churches in Asia ▪ concerning them note two things : first , hee writes to churches , secondly to the churches in Asia . For the first : why writes he to the churches , rather thā to the church , seeing there is but one only Catholicke church ? Ans. The church may be considered diuers waies ; first , as it is the whole companie of the elect , & so it is but one : secondly , as the same is parted into seuerall branches and companies , one part being in one countrey , and another part in some other . Wherein also , euery seuerall congregation , professing the gospell , is a particular Church . And so there may bee many Churches , all of them beeing members of one Catholicke Church : As the sea is onely one , yet it consisteth of many parts , which taking their names of the countreyes whereto they adioyne , are called so many particular Seas ; as the English Sea , the Spanish sea , French , Italian , Scottish Seas , &c. And of particular Churches must Iohn bee vnderstood in this place . Now Iohn chuseth rather to write to Churches , than to particular men . First , because the matter of this booke concerneth the Church , being a Propheticall hystorie , touching the state of the Church to the end . Secondly , because particular Churches , which bee true members of the Catholicke Church , are the pillars and ground of truth . 1. Timoth . 3.15 . And the Church is so called , not that her authority is aboue the word ▪ but first , because it is the treasure house wherein the Scriptures are preserued , from age to age , against the rage of Gods enemies . Secondly , because the Church giues testimonie to the truth of Gods word . And thirdly , because it publisheth the truth of God ; word by vertue of that ordinary ministery which God hath ordained therein . Secondly , in the dedication of this booke , among all particular Churches God directs him to make choise of those seuen in Asia : no doubt for speciall cause . First , because they were then most famous Churches , as the chapters following , and the histories of the Church doe plainely shew : Secondly , that the calling of the Gentiles to the light of the Gospell , which long before had beene foretold , might bee more euident : for here the Iewes are passed by , and the Gentiles sent vnto . Lastly , we may here obserue , That S. Iohn knew no prerogatiue of the church of Rome aboue other churches : for if it were the mother church , whereon al● other churches should depend , as the Papists would haue it ▪ I would know of them why Iohn passed by it in the dedication of this booke , which containeth matter needfull for al churches to know . Grace be with you , and Peace from him which is , and which was , and which is to come : and from the seuē spirits which are before his throne . Here begins Iohns salutation of the seuen churches . Salutations be of two sorts , Ciuill , and Religious . Ciuill , is that which men vse ordinarily one to another , wishing health welfare , and such like . Religious , is that , which is peculiar and proper vnto the church , comprehending in it a benediction also . And such is this here vsed by S. Iohn . It may also be called Apostolicall : because it is so vsuall with them in their Epistles . And they vsed it the rather , because it is so correspondent to their ministerie : which stood in two things ; first , in preaching , which is the ministerie of grace and reconciliation , the things here desired : secondly , in prayer , whereto belonged the dutie of benediction , to pronounce a blessing vpon the people ; as did the priests in their ministration vnder the law , Num. 6.23 . and our sauior Christ with his Apostles , when they preached the gospell ; and as euery minister should doe to his whole congregation , before they depart . And this is also included in this salutation : for hereby they blessed those churches to whom they did write . But to come to the words , which bee most excellent , and containe in them the summe of the gospell . Grace , in scripture signifieth two things : first , Gods fauor ; secondly , some gift of God freely bestowed . Now here by Grace is meant not any particular gift of God , but the gracious fauor and good will of God , whereby he accepts of some in Christ for his owne : for it is here opposed to peace , a gift of grace , and therefore cannot signifie the same thing . Now marke , S. Iohn in thi● salutation begins with grace , because it is the foundation of all happinesse , and of all Gods blessings : whatsoeuer wee are , and all that wee haue , is of grace ; our election , redemption , vocation , iustification , and sanctification : our faith and repentance , & our perseuerance in thē both proceed from this fountain of Gods free grace . It is the beginning , and the end of all ; yea it is all in all in the matter of our saluation : first we must haue this , and then we may looke for all other blessings . And Peace . Peace is taken sundry wayes in the scripture : first , for welfare & good successe in things of this world by Gods blessing , Exod. 18.7 . Moyses and Iethroe saluting , aske each other of their peace , that is , of his welfare ; and so it is partly taken in this place . Secondly , for that vnitie and blessed concord which is in the kingdom of God , among Gods children : and so it is especially taken here . And in this sence it hath six parts , euery one wherof is a most worthie blessing . The first is peace with God : which is , when we stand in the fauour of God , reconciled to him in Christ Iesus , Rom. 5.1 . Secondly , peace with Gods Angels , for they guard such as be in Gods fauour , and carrie them as a nurse doth her child in her armes , That they hurt not their feete at any stone , Psal. 91.11 . and they reioyce at our good estate . The third , is peace with a mans selfe , when his conscience will not accuse him , but excuse and cleare him , being washed in the bloud of Christ : This is that peace of God , which passeth all vnderstanding , Philip. 4.7 . The fourth is , Peace with Gods Church , notably prefigured by the peaceable habitation of wild beasts , and tame together , as the Lyon and the Calfe , the Wolfe and the Lambe , the child and the Cockatrice , &c. Isay , 11 , 6. And plainely to be seene among the beleeuers ▪ Acts. 4.32 . Who were all of one mind and heart . The fift is , Peace with the enemies of Gods Church , so farre as it is for the good of the Church , and the glorie of God. So Ioseph had peace in Pharaohs court : so Daniell had peace in the court of Nabuchadnezzar : for when the three children were cast into the ouen , wee must not thinke , that hee did reuolt vnto idolatrie , or hide himselfe : but being in fauour in the Court , obtained priuiledge to bee excused . The sixt is , Peace with all the creatures of God : with the beasts of the field , foules of the aire , and fishes of the sea . This the Lord promiseth in the couenant that he will make for them with all his creatures , Hosea , 2. vers . 18. yea , The child of God shall tread vpon the Lyon and the Serpent , and they shall not hurt him , Psalm . 91. Vers. 13. And this his peace stands herein , That by Gods blessed prouidence hee shall find helpe , and comfort from all Gods creatures . In this place , whether we take peace for outward welfare , or for the concord of Gods church , yet it is placed after grace , because it followeth as a fruit thereof : First , a man must bee in Gods fauour , and then come all the blessings of peace vnto him . This then is the meaning , Grace be with you and peace . That is , I wish you the fauor of God in Christ with peace , the blessed fruit thereof , euen all outward welfare , and especially the concord of Gods church , hauing peace with God , with his holy Angels , with his church , with your owne hearts , with your enemies ( as farre as may bee for Gods glorie ) and with all his creatures . Whereas S. Iohn wisheth grace vnto the churches in the first place ▪ he would teach vs , That the fauour of God is to be sought for aboue all things ; for the Apostles practise must be our precept . So did Dauid : Many say , who will shewe vs any good : But Lord lift thou vp the light of thy countenance vpon me , Psal. 4.6 . As if hee should say , Let the most of the world seeke what they will , as riches , pleasure , &c. yet my desire is of thy loue and fauour aboue all . And oftentimes hee calleth God his portion , his rocke , and castle of defence , the thing that be longeth for ; to shewe , that all his ioy was in Gods fauour . And so it should bee with vs : but wee little practise this , because we bring from our cradles natural presumption , which persuades vs , that we bee in the fauour and loue of God. But wee must cast off this false persuasion , and take a new course ; and labour first to see , that we be out of Gods fauour , lost sheepe , prodigall childrē in our selues , yea , the very firebrands of hell : and this , to see our owne want of grace , is the first step to grace . Secondly , feeling this want and miserie in our selues , we must earnestly desire , and in our soules hunger and thirst after the loue and fauour of God in Christ aboue all earthly things . Thirdly , we must by the hand of true faith lay hold vpon the grace and mercie of God in Christ , propounded in the promises of the Gospell , and apply them to our selues particularly . Secondly , after grace he wisheth vnto them Peace : where note , the true order of seeking for the blessings of this life , we must not begin with welfare and prosperitie , but our first and chiefest care must be , to obtaine the grace and fauour of God. So Christ bids vs , first , to seeke the kingdome of God , and his righteousnesse : for when we are in Gods kingdome of grace reconciled to him in Christ , then all things needfull shall bee ministred to vs , Matth. 6.33 . This discouers the bad practise of most men euery where , who in seeking the blessings of God , begin at the wrong end . They will toyle themselues in their callings to get wealth , honour , pleasures , and preferments ; but the fauour of God in Christ is not regarded : which notwithstanding is the true and right foundation of all outward welfare . Here some will say , if God giue mee wealth , honour , and reputation , then hee loues me : for these be signes thereof . I answere , These be no sure tokens of his fauour in Christ , for those that bee his enemies , may enioy them all , as Iob. 21.7 . to the 14. This Dauid perceiued , how the wicked might flourish in their outward prosperitie , hauing more than heart could wish , Psalm . 73.3.7 . And yet they stood but in slipperie places . And therefore , let no man herewith deceiue himselfe : hee that wanteth Gods fauour in Christ , is but a cursed wretch , and a firebrand of hell , though he had all the world for outward things , at his commaund . For all earthly things seuered from Gods speciall grace , are but an heape of miseries . The wicked mans peace is no peace , sayth the Lord , Isay , 48.22 . And the man that hath Gods grace in Christ , though hee want all wordly benefits , yet hee hath more than all the world without it : for hereby alone hee is truly blessed and happie . From him which is , and which was , and which is to come : and from the seuen spirits which are before his throne . Here is set down the first cause and author of these two , Grace and Peace , to wit , God himselfe , distinguished into three persons , the father , son , and holy ghost . The Father is noted in these words : Which is , and which was , and which is to come . The holy ghost in these : And from the seuen spirits which are before his throne . The Sonne in the fift verse : And from Iesus Christ , which is a faithfull witnesse : and first begotten of the dead , and Lord ouer the kings of the earth , vnto him that loued vs , and washed vs from our sinnes in his owne bloud , &c. S. Iohn in the first place describes the father , by a distribution , which expresseth the true nature of God in these words : Which is , was , and is to come . In which he alludes to that , Exod. 3.14 , 15. where Moyses demaunds of God , If the people should aske who sent him , what he should answere ? The Lord bids him say , Ehich , Iehouah hath sent me : which two names serue to one end , namely , to expresse the nature of God. They are translated , I am , and the Lord : but these English words doe not fully expresse their signification . Yet S. Iohn expounds thē here , making Ehich to signifie him which is , which was , and is to come . Which words of Iohn also in the originall be more full in sence than our English tongue can well expresse . And yet they may be thus explaned : Grace and Peace be from him , which is in himselfe , and of himselfe a most perfect and absolute substance : which was a most perfect substance , and which is to come , a most absolute , perfect , simple substance , and essence . In these words are touched sundry weightie points . First , touching the nature of God , namely , That God is a most absolute perfect substance , and essence , which hath his being in himselfe , of himselfe , and from none other . Paule sayth , An idoll is nothing . 1. Cor. 8.4 . that is , nothing subsisting in nature , but a meere fond deuice of mans braine : But the true God is an essence subsisting , and that of himselfe alone perfectly ; and herein differeth from all Idols and false Gods. Secondly , hereby we see a difference betweene God and all his creatures . Euery creature is a substance , as Angels and Men : likewise mans bodie and soule are substances : yet none of these haue being of themselues , but from God , and of God. And yet wee must not conceiue , that the creatures are parts of God , though they haue their substances and being of him ; for then each creature should be God : for the communication of the diuine substance cannot be without the diuine nature . But Gods substance is indiuisible , and incommunicable to the creature . My meaning then is that God made the creatures out of himselfe of that matter which he created by his word ; and preserueth them beeing made . Which by the way should teach vs to returne our bodies and soules by obedience vnto God , in lieu of thankfulnesse , endeuouring his glory all the daies of our life . Thirdly , hence wee learne , that the Lord is Eternall euery way , without beginning or ending : for it is hee which is , which was , and which is to come . Angels and the soules of men they bee eternall ; but not euery way : though they be eternall in that they shall neuer die , yet had they a beginning . Secondly , they are eternall , not absolutely , but by participation ; for God made them eternall : but the Lord is most absolutely of himselfe eternall . Fourthly note , he sayth not from him which shall bee , but from him which is to come , that is , to iudgement : to giue vs to vnderstand , That this eternall God is also a iudge of all his creatures , especially men and Angels . A point of speciall vse , to moue vs to well before God with all good conscience . If any shall flatter himselfe , thinking hee shall bee dead before that day come ▪ I answere , i● may be so . What then thinkest th●u thereby to escape his iudgement ? No verily : for this God commeth to iudge thee particularly by death , and thereby to reserue thee to the iudgement of the great day . O● , that wee could seriously thinke on this ; it would be a meanes to mooue vs to repentance , by breaking of the course of sinne , and endeuouring ●o keepe a good conscience in all things , Acts 24.16 . And so shall we be readie to meete him at his comming , whether by death or iudgement . And from the seuen spirits which 〈◊〉 before his throne . These words commonly are expounded of seuen Angels of God ▪ which stand before the thron● , and minister vnto him . But it cannot be meant of them , for two cause a first because 〈◊〉 and Peace is here said to proceed from these seuen spirits ; but it cannot come from the holy Angels , which attend to minister before the Lord. Secondly , in this verse , which is a benediction or a salutation of 〈◊〉 to the Church , the seuen spirits , are set before Iesus Christ , the second person of the Trinitie ▪ but there is no reason nor respect , for which the Angels should bee placed before Christ. The words are rather thus to be expoūded . And from the seuen spirits , &c. that is , from the holy ghost . This exposition is most agreeable to all the circumstances of the text ; and the holy ghost may be called by the name of the seuen spirits for two causes : First , because though he be onely one in substance , yet he is seuen , that is , manifold in regard of gifts and operations which proceed from him . Secondly , saint Iohn here speaketh of the Father , Sonne , and Holy ghost , as hee saw them in vision : ( for here he setteth downe one vision which he saw ) now he beheld the holy ghost in forme of seuen lights in a vision , Reuel . 4.5 . Which are before his throne . This he speaks by comparison takē from earthly kings : which sitting in their thrones , doe there shew their glorie and maiestie . So S. Iohn saw in vision God the father sitting in his throne , and Christ at his right hand ; and before the throne the holy ghost . Which manner of appearance proueth not , that the holy ghost is inferiour to the father and to the sonne : but hereby is expressed the office of the holy ghost : which i● , to be sent from the father , and from the sonne to the church , to enlighten the members thereof . This thē is the meaning of the words , And from the seuen spirits which are before his throne ; that is , Grace and Peace bee with you from the Holy ghost , the spirit of the father , and of the sonne , who from them both is sent vnto the Church , to enlighten , to sanctifie , and to gouern the members thereof . First , hence we learne , that the holy ghost is God : for looke from whome commeth grace and peace , that same is very God : but here grace & peace proceed from the holy ghost , and therefore he is very God. Secondly , wee learne , that wee may and ought to direct our prayers to the holy ghost : for by whome grace and peace is giuen , to him we may direct our prayers : but grace and peace are giuen by the holy ghost ; therefore wee may pray to him for them . This is the rather to be obserued , because there bee some which doubt , whether wee may pray to the holy ghost : b●t they may as well doubt whether he be God. They say , we haue no example hereof in scripture . Ans. It is not true : for in this benediction Iohn prayeth to the holy ghost , saying , Grace be wi●h you , and Peace from God the father , &c. For in substance it is as much ●s if he had said thus : Thy grace and peace , O father ; and thy grace and peace , O holy ghost ; and thine O sonne , be with thy Church . Thirdly , in this description of the holy ghost , by standing before the throne of the father , we may obserue , That the holy ghost is a person subsisting , and not a qualitie . Some hereticks that acknowledged the godhead of the father , denied the godhead of the sonne and of the holy ghost : and concerning the holy ghost , haue held , That he is nothing , but the vertue and qualitie of the father . But this is most false : for a● the father is a substance fitting vpon the throne : so here we see the holy ghost is a substance standing before the throne . Fourthly , here we learne , that the holy ghost is a distinct person from the father , and from the sonne : for hee sitteth not in the throne , as doth the father , nor sitteth at the fathers right hand , as doth the sonne : but standeth before the throne apart from them both . Verse 5. And from Iesus Christ , which is a faithfull witnesse , and first begotten of the dead , and Lord ouer the kings of the earth , vnto him that loued vs , and washed vs from our sonnes in his owne bloud . That is , grace and peace from Iesus Christ. Where Christ Iesus is ioyned with the father , and the holy ghost in bestowing grace and peace on his Church . Here some may aske , Why is Christ the second person of the Trinitie placed after the holy ghost , the third person● Answer . For 〈◊〉 causes . First , in regard of his office , for Christ is to be considered two wayes : first , as he is the sonne of the father : secondly , as he is the mediator of the Church . As he is the sonne of the father , he is the second person in Trinitie , and so before the holy ghost in order . But as he is mediatour , so he is after the holy ghost , Isay 61.1 . The spirit of the Lord is vpon me , he hath sent me to preach . Where Christ confesseth himselfe to be sen● by the holy ghost , as he is mediatour , and in that respect he is set after him . Secondly , hee is placed after the holy ghost , for the fitter progresse of the hystorie : for the manner of them which pen the scriptures , is , to set them in the last place of whō they mean to speak most , as Matth. 1. the Euangelist setting downe the genealogie of Christ from Abraham ( thogh among them all was none so excellent as Christ ) yet placeth him the last , because he intended to goe on with the hystorie of his life and death . So Iohn placeth Christ the last , because hee purposed to make a large description of the person , and office of Christ , which hee could not so fitly haue brought in , if he had placed him before the holy ghost . From this fift verse , till the ninth , hee describes Christ at large : First , by his offices : secondly , by the execution therof . His offices are three : First , his propheticall office in these words : which is that faithfull witnesse . Secondly , his priestly office : The first begotten of the dead . Thirdly , his kingly office : And that prince of the kings of the earth . The execution of all his offices is particularly set downe in the words following , To him that loued vs , and washed vs from our sinnes , and so forth to the ninth verse . Touching his offices . In his Propheticall office wee may note three things : First , he is a witnesse . Secondly , A faithfull witnesse . Thirdly , that faithfull witnesse . First he is a witnesse , Isay. 55.4 . I gaue him to be a witnesse to the nations . By his witnesse ●earing is signified two duties of his Propheticall office : First , to reueale the will of his father to his Church : secondly , to certifie the Church of the certaintie of the same : & in these two stand his whole office propheticall . For the first , to reueale his fathers will to the Church immediately , is his office as he is a Prophet : for none hath seen God , but he which came from the bosome of the father , and he hath declared him , Iohn 1.18 . Now Christ declares the father , by making knowne his will : and that he hath done not onely in his owne person , while he liued on earth , but from the beginning by all the Prophets , and so will do to the end by all true preachers : for in the Church the father doth all things by the sonne . When the Lord rained fire on Sodome , Gen. 19.24 . there Iehouah the father rained downe by Iehouah the sonne . So when the couenant was made to our first parents , it was made in Christ the promised seed . It was renued to Noah , Abraham , and the patriarkes , from the father by the sonne : for that Iehouah , which appeared to Moses in the bush , Exod. 3. is by S. Paule called Christ. 1. Cor. 10. The Prophets and the Apostles wrote as they were inspired by Christ ; they were but his instruments to speake and write that he put into them by the holy ghost . The matter , and the style , and phrase of the Scripture , all came from Christ. Nay , when any particular man comes to vnderstand the Scriptures , this is by the working of Christ , he opens his eyes . Hee gaue the disciples vnderstanding , as they went vnto Emaus to vnderstand the Scriptures . The second dutie of Christs propheticall office is , to certifie men in conscience of the truth of his fathers will. This certificate is two fold , generall , or particular : generall , when he certifieth men in conscience , That the word written or spoken by man , is the word of God : neither nature , nor learning can doe this , but it is proper to Christs propheticall office . And for this he sayth to his disciples , (a) He will send them the comforter , which shall lead them into all truth : that is , reueale Gods will vnto them , and assure their heart that the same is true . Vnto this assurance two things are required . The outward meanes , which is the word it selfe : and an inward cause , which is the principall , to wit , the operation of the holy spirit . By this doctrine three points are resolued : First , this demaund of the Papists , How a man can come to know , that the Scriptures read and taught , be the word of God ? Answ. Wee must here haue recourse to this faithfull witnesse , and desire of him his spirit , whereby the mind must bee enlightened , and made able to discerne the things of God : for naturall man can doe it of himselfe . Secondly , wee must haue Christ his testimonie of Scripture , in the Scriptures themselues : for in them he setteth downe his testimonie of the Scriptures . But some will say , if Christs testimonie of scripture bee set downe in the scriptures , why doe not al● men know this testimonie , and receiue it ? I answere , The shining of the sunne before a mans face , is not sufficient to cause him to see , vnlesse he haue in his eyes the gift and sence of seeing : Euen so , it is not ynough for a man to haue in Gods word , the testimonie of Christ , that scripture is scripture ; but withall , hee must haue in himselfe the light of the spirit , reuealing that testimonie to his conscience : and then in reading or hearing the scripture , in marking the manner , and style , the maiestie , and power thereof , he shall bee able to see in euery sentence the testimonie of Christ , assuring his conscience , that the same is vndoubtedly the word of God. A second doubt resolued by this doctrine , is this , How can a man know the true religion , seeing the Turke , Papist , Iew , and Protestant , haue their seuerall religions , and die in them ? I answere , Wee must haue recourse to Christ , this faithful witnesse : and looke whereto hee giues his testimonie , that we must hold for true religion . Now the scriptures be as a letter sent from heauen to the Church , wherein Christ hath set downe his owne testimonie of the true religion : which in triall shall be found to bee the religion of the Protestant , and not the religion of Iew , Turke , or Papist . A third doubt to be resolued by this doctrine , is , How to know the particular truth in matters of religion , when as sundry men professing the same religion , bee of diuers opinions . Answ. Still wee must haue recourse to this faithfull witnesse and Prophet of the Church , he is the Iudge of all controuersies in religion ; and in the scriptures , if we marke them , we shall see his iudgement . Quest. But if there be diuers opinions about scripture it selfe , and euery one giue a seuerall sence vnto it , who must then be Iudge ? Answ. In this diuersitie of opinions , yea , of the scriptures themselues , we must still haue recourse to Christ , and that in the scriptures alone : for though there were a thousand diuerse expositions of one place , yet by the scope and circumstances thereof , conferring it with other like places of scripture , a man shall bee able to find out the true sence ; for Christ in the scripture expoundeth himselfe . The particular certificate of Christ belongeth also to his propheticall office : and that is , to assure men in their consciences , that the promises of the Gospell , with all the benefits therein contained , as Iustification , Sanctification , and life eternall , which in the word be generally expounded , doe belong vnto them particularly ; as to Peter , to Iohn , &c. And this assurance ( as the former ) is principally wrought by the word , not barely read , but preached : for therein by the inward worke of the spirit , the generall promises be particularly applied . This Paule imports , saying , Yee haue the spirit of adoption , which testifies with our spirit , we be the sonnes of God , Rom. 8.15 , 16. Hence we learne , that the doctrine of the Church of Rome , and of all others which hold , That men cannot bee assured of their saluation by faith , is wicked and damnable : for hereby they cut off a part of Christs propheticall office , wherein the dignitie thereof doth consist , that is , to assure a man particularly of the truth of Gods promises vnto himselfe . And in this he differs from all other Prophets and Apostles , which bee witnesses : for they can witnesse onely outwardly to the eare ; but he can speake and testifie to the conscience : Neither can any of them certifie any man particularly , though their ministerie tend to that end . Secondly obserue , Christ is not only a witnesse , but a faithfull witnesse ; and so he is for these causes : First , because hee testifies not his owne will , but his which sent him ; namely , his fathers , Iohn 8.26 . Secondly , he testifies all his fathers wil , neither adding thereto , nor detracting from it , Iohn 17.4 . Thirdly , because he teacheth his fathers will sincerely , in the same maner which hee receiued it , not altering , changing , or deprauing any part therof : As my father taught me , so I speake these things , Iohn 8.28 . Thirdly , Christ is called that faithfull witnesse , to distinguish him from all other witnesses . The Lord hath sundry faithfull witnesses ; as the Prophets , Apostles , the Church , nay the Sun and Moone , Psalm . 89.37 . but Christ alone is that faithfull witnesse ; First , because his witnesse is (a) authenticall , sufficient of it selfe , and needs no other confirmation . The testimonie of the Apostles and Prophets is not of it selfe authenticall and certaine , but as it consents with Christs witnesse , and proceedeth from his spirit . Secondly , hee is that witnesse , because hee is the Lord of that house , whereto he giues witnesse , namely , the Church ; but the Apostles and Prophets are but seruants there , Hebr. 5.5 , 6. Thirdly , Christ his witnesse is inward : it speakes directly to the conscience , and there giues vndoubted assurance : but the witnesse of men , as of the Prophets and Apostles , is outward only ; it comes to the ears , it neuer binds and assures the conscience of it selfe . And thus wee see why he is called here that faithfull witnesse . First , whereas Christ the Doctor and Prophet of the church is called that faithfull witnesse , we learne , That all ministers of the Gospell ought to be faithfull witnesses : for euery minister of the Gospell , when he preacheth Gods word is in the roome of Christ , and speaketh that vnto the church which Christ wold speake . That they may be faithfull witnesses , sundry things are required at their hands . First , they must deliuer the testimonie of Christ aboue all other things , and before all testimonies of man in the office of their ministerie , This was meat and drinke to Christ , to (b) teach his fathers will. Eleazar , Abrahams eldest seruant , shewed his fidelitie , in that he would not eate or drinke till hee had done his masters message . Gen. 24.33 . Much more ought the ministers of Christ haue speciall care of that weightie message committed vnto them . Secondly , they must testifie all the will of God concerning matters of salvation , as faith , obedience , and a godly life : among men , wee count him a faithfull witnesse , which testifies all the truth , and no more but the truth : so shold it be with all ministers , that be Gods witnesses to his church . Herein Paule cleared himselfe , That he was free from al mens bloud , seeing he deliuered the whole will of God in matters necessarie for saluation , and kept nothing backe . Thirdly , he must neither add vnto , or take away , much lesse in any case depraue the word of God. And this is the true marke of a faithfull witnesse : For false prophets teach some truth , but withall they adde something of their owne , or detract from Gods truth something that they ought not . In the church of Rome a man may hear things concerning morall vertues handled soundly : but come to Iustification , and thereto they adde the merit of mens works , & so they deale with Faith , and Repentance , matters of saluation : they take away one part , and adde another to the scriptures : they hold the Creed in word , yet in deed they denie the same , as by their doctrine may appeare , & so shew themselues false witnesses . Fourthly , a faithfull witnesse must deliuer the testimonie of Christ in that spirituall manner which best beseemeth the maiestie of God , and which he best approoueth , that is , in a plaine , easie , and familiar kind of speech , that the conscience of the sinner may be touched , & the vnderstanding of the simple may be edified . When the word is otherwise deliuered , as in the entising words of mans wisdom , or for ostētation of wit , or much reading , though nothing be said but the truth , yet he that so dispenseth it , is an vnfaithfull witnesse , because he corrupteth the word by his vaine deliuerie . And this is the sinne of this age in many ministers , who teach the truth indeed , but yet in such sort , as it may appeare , they seeke thēselues , and not Gods glory , respecting little the edification of the simple , so themselues may bee famous for wit , eloquence , and learning . But these men make marchandise of the word , like to huxters , that by starching , blowing and spicing , set a glosse vpon their ware , to make it seeme that which it is not : which is a greeuous sinne , and such as will banish the Gospell out of our land , vnlesse it be reformed . Secondly , this title of Christ , That faithfull witnesse , doth discouer vnto vs the damnable practise of men in the sinne of vnbeleefe : for Christ this faithfull witnesse hath giuen testimonie to his word which is preached , that the same is true . And therefore (a) they that beleeue it not , doe make Christ a false witnesse , and a lyar , than which , what can be more horrible ? & yet this is the common sinne of this age . For when the law is applied , who is afraid ? and when the gospell is preached , yet who beleeueth our report ? Gods ministers may say with the little children , Wee haue piped vnto you , but you haue not daunced , we haue mourned vnto you , but you haue not wept . This deadnesse of heart , whereby men are not mooued with the word preached vnto them , is an euident argument of this fearfull vnbeleefe , whereby they make Christ a false witnesse . This therefore should moue vs to consider in our selues , the heinousnesse of this sinne , that so we may striue against it , and labour to giue free passage to the word into our hearts , trembling at the law , and reioycing in the Gospell , that so each part thereof may haue his perfect worke in vs : for which end also wee may consider , That amongst those which shall haue their portion in the burning lake , vnbeleeuers are set in the first ranke , Reuel . 21. vers . 8. Thirdly , seeing Christ Iesus is that faithfull witnesse , which giueth testimonie to mens consciences in particular of their saluation ; we learne , That euery one which professeth himselfe to repent , is bound in conscience to beleeue that the promises of the Gospell , and the benefits thereof , as Election , Redemption , Iustification , Sanctification , and Saluation , belong to him particularly . And though this be against all humane sence and reason , yet seeing we haue a faithfull witnesse , auouching the same , wee must submit our selues vnto his testimonie : for by vnbeleefe we greatly dishonour our witnesse bearer , by denying truth vnto his record . Here then wee see , it it no presumption ( as the Papists say ) to beleeue our election and saluation in particular : nay , it is an horrible sinne in euery one that repenteth , not to beleeue it ; seeing Christ , a most faithfull witnesse , testifies the same to our consciences by his holy spirit . Hereto also serue the sacraments instituted by God , to seale vp vnto euery worthy receiuer , Christ and all his benefits . The ministers giuing of the bread and wine to them that truly repent , is as much as if Christ should say , Beleeue thou , and life eternall belongs to thee . And the first begotten of the dead . In these words is contained the second office of Christ ; namely , his Priesthood : the principall actions whereof stand in dying , in rising againe from the dead , and making intercession for vs. And here S. Iohn alludeth to the estate of the families amōg the Iewes , comparing Christ to the first borne : for as among them , hee which was first borne , and eldest of the familie , had many priuiledges and preheminences aboue his brethren ; as Lordship , right of the Priesthood , and double portion , &c. so Christ he hath his priuiledges , yea euen Christ crucified , hee hath his prerogatiues among the dead , aboue all that are dead . So Paule expounding this title , calleth him , The first borne , and beginning of the dead , that hee might in all things haue the preheminence . Coloss. 1. vers . 18. The priuiledges of Christ dead , and buried among all the dead , are two : first , That he was the first that euer rose from death to life , and so to glorie . Some indeed haue risen before Christ from naturall death to naturall life , as Lazarus , but it was to die againe . And Moyses and Elias assumed their bodies in the Mount with Christ in his transfiguration : but yet they laid them downe againe to the former miserie of corruption , for a time . But Christ Iesus ros● from death , to life eternall , neuer to die againe : And his resurrection was the first steppe into his glorie . Secondly , that by his owne power he raised vp himselfe , and by the vertue of his godhead quickened his manhood . The most godly man that is , or euer was , cannot doe so : but all the saints of God are raised from death by vertue of Christs resurrection , through that mysticall vnion which is between Christ the head , and all his members ; by meane whereof , the power of Christ his godhead , which raised vp his manhood , is conueyed to all his members in their resurrection frō death to life . And therefore is Christ called (a) The first fruits of them that sleepe , because as the first fruits of corne which was offered vnto God , did sanctifie the whole crop : so Christ his resurrection , did make acceptable vnto God the resurrection of all his members . In this title is comprised a notable comfort for all Gods children , against the immoderate feare of death . If Iohn had said , Christ is the first borne among the liuing , it had beene a great comfort : for then had he shewed , that the liuing saint● on earth were children in Gods familie , hauing Christ for their eldest brother : but calling him the first begotten of the dead , here is a further comfort : the Lord sheweth hereby , what speciall regard he hath to the faithfull that be dead : for euen then , when they be dead , they continue members of his familie , and haue Christ Iesus dead and buried , reckoned among them for their eldest brother . In regard whereof , Christ hath a double right among the dead : first , of a King ; secondly , of a Priest. The right of a king hee hath , to commaund his members to rise againe , and to enter into glorie after him . The right of a priest , whereby hee offered vp himselfe in death , a sacrifice acceptable to God for the sanctifying of the death of all his members : for by his death he tooke away the sting of death , and hath made it vnto them a sweet sleep in the graue , as in a bed of downe , out of which they shall one day rise to eternall life and glorie . And Prince of the kings of the earth . Here is the third title , giuen to Christ , wherein his kingly office is expressed . He is called a Prince of the kings of the earth , in two respects : First , as he is God , the sonne of God , equall with the father , and so is king , together with the father and the holy ghost , gouerning all things with them by the same diuine power , in heauen , in earth , and in hell . Secondly , as hee is Mediatour and Redeemer , God and Man , in two natures . In this respect hee sayth of himselfe ; All power is giuen to me in heauen , and in earth , Matth. 28.18 . And Paule sayth , God gaue him a (a) name aboue euery name , at which euery knee should bow , euen as he is Mediatour . And in this second respect he is called , A Prince of the kings of the earth in this place . Now Christ being a king , must needes haue a kingdome , which is not of this world , standing in the might and policie of man , as earthly kingdomes doe ; but it is spirituall , directly concerning the hearts and consciences of men , where he ruleth by his lawes . And this is his priuiledge , which cannot be giuen to any creature , man , or Angell , to rule and raigne spiritually in the heart and conscience . This spirituall kingdome of Christ is exercised not by dint of sword , or force of armes , but by his holy word , through the worke of the spirit : for hee is as a king , which carrieth his scepter in his mouth , euen his word , Isay. 11.4 . That is the r●d of his power , by which hee rules the heart , and conscience , euen in the middest of his enemies , Psal. 110. vers . 2. Now Christ is here entituled , Prince of the kings of the earth in two respects : First , because he ( and he alone ) as Mediator , can giue lawes to bind the consciences of men ; yea of the greatest Monarch in the world . Secondly , because he hath soueraigne power ouer all kings and potentates , as well as ouer others , to saue , and to destroy : for not onely hath hee power to make a law to bind their consciences ; but also if they keepe it , to saue them : if they breake his law , hee hath power to destroy them , bee they what they may bee . Hee hath the keyes of heauen , and of hell , to open , and to shut at his pleasure . Reuel . 3.7 . He can , if he will , lead them to life , and saue them ; or els leaue them to their owne mind , and so destroy them . Hence arise sundry instructions . First , seeing our Sauiour Christ is a prince of the greatest Monarchs of the world , and is farre aboue them : we must then with all feare and trembling reuerence his high maiestie . Great is that reuerence which men yeeld to earthly princes : Oh then what reuerence should we performe to him which is prince and Lord of all the kings of the earth ? We cannot conceiue , what honour wee owe vnto him , which is aduaunced in the throne of all maiestie . And this our reuerence wee must shew , by hearing his word , with trembling and beleeuing hearts , as Isay sayth , cap. 66.2 . We must not dare to thinke , or speake of Christ , without great reuerence : At his name euery knee must bow ; that is , at the consideration of the great maiestie whereto hee is now exalted , euery heart , euen of the greatest Monarchs , should be touched with submission , awe , and reuerence . If this tooke place in mens hearts , the name of Christ would not bee so prophaned and blasphemed as it is ; in ●easting sports , in cursing , and swearing , whereby men tosse it like a ball , without all reuerence to so great a prince as is the king of kings . Secondly , seeing he is king of kings , wee must giue him absolute obedience . Princes on earth must be obeyed , so far as they commaund in Christ , but he must be obeyed without exception , not onely absolutly , and perpetually in all his commaundements , but most willingly and freely ( as it is said ) his people come freely in the day of assembling , Psal. 110.3 . Men will say , they beleeue in Christ , as he is their Sauior , but that is not ynough , they must obey him also , as he is the king of princes . Many persuade themselues , they haue a good faith in Christ their sauiour , which little regard obedience to him , as their King and Lord. But they deceiue themselues : for none can haue Christ for their Sauiour , which haue him not for their Lord & master : neither doth that man beleeue in Christ , which will not striue to doe his will. And this our obedience must bee shewed in performing those duties which we heare , and learne out of his holy word . Thirdly , seeing Christ is king of kings , all princes must doe him seruice : for they be all inferiour and subiect to him , Psal. 72.11 . This is the counsell of the holy ghost : (a) Be wise now , O yee kings , be learned , yee Iudges of the earth : kisse the Sonne , &c. that is , inwardly reuerence , and outwardly obey him . This their homage must bee shewed , in all the affaires of their kingdomes ; They must frame their lawes after the lawes of Christ Iesus ; they must shew mercie , exercise iudgement , keepe courts , assises , begin , end , and continue warre according to his commaundements . And so in euery thing , the direction of Christ should be their guide , as it was to Dauid , Thy lawes , O Lord , haue beene my counsellours , Psal. 119.24 . Fourthly , if Christ bee soueraigne king , then all earthly princes are bound to plant , and establish in their kingdomes the religion of Christ , else how can they shew themselues his loyall subiects ? Many imagine , That earthly princes may admit vnto their subiects any religion for the peace of the ciuile state : but this is against the equitie of Gods word in this place , for wherein can earthly princes doe homage vnto Christ , if they maintaine not his religion ? And their dutie in this behalfe is signified plainely in the parable of the mariage . For when they that were bidden , did not come , the king sent forth his (b) seruants ( which may be vnderstood of Christian magistrats ) to compell men to come to the mariage : for that is the magistrates dutie , in respect of the outward profession of true religion . Fiftly , seeing Christ alone is prince of the kings of the earth : hence we learne , that kings on earth in their dominions are soueraigne gouernours ouer all persons , and in all causes next vnder Christ , he is king of kings absolutely , and they are vnder him alone , and haue no other head but him . Whereby wee see the presumption and arrogancie of the Pope , and Sea of Rome , in claiming supremacie aboue all kings and princes in the whole church vpō earth . This is a deuice of the diuell , and high treason against Christ : for hereby hee is robbed of this royall prerogatiue , to be the only prince of the kings of the earth . Lastly , seeing Christ is king of all kings , we must not be discouraged , when we be called to suffer any affliction for his truth : let the tyrants of the earth rage and bend their force to hurt vs , yet wee haue a king aboue them al , for whom we suffer : he is their king , hee can stay , and bridle them , and if hee please , confound and bruise them in peeces . They cannot do any thing , but that which he permits ; for hee rules in the middest of all his enemies , Psal. 110.2 . he can breake them in pieces like a potters vessell . Thus much of the offices of Christ. The second part of Christs description is by the execution of his offices , which consists in foure works . The first contained in these words , Vnto him which loued vs : the second , in these , Which washed vs in his bloud : the other two , in the two verses which follow , viz. 6 and 7. For the first , which loued vs , that is , Iohn and the churches of Asia , & by proportion , all other churches , being parts of the true church . The loue of Christ hath three degrees : the first is a generall loue , wherby he loues all his creatures , approuing the same to be good as they be his by creation . The second , is the loue of mankind , in that he was content to become a redeemer for mankind , after their fall , and not ●or any other creature ; no not for the Angels , which fell as well as man : who therefore remaine without all hope of saluation . The third and principall , is that wherby he loues his elect and chosen children ; which is that speciall sauour , whereby he accepts of them to life euerlasting . This third degree hath two parts : First , it is taken for his purpose to loue : as when he saith , I haue loued Iacob and hated Esau , Rom. 9.13 . Secondly , for the act of louing ; which is the declaration of his purpose by spirituall benefits , 1. Iohn 3.1 . Behold , what singular loue God hath shewed vnto vs , that wee should be called the sonnes of God : noting the declaration of his loue in the gift of adoption . So in this verse , by the loue of Christ vnto his church , is meant the actuall declaration of his speciall fauour , in accepting them for his children , and bestowing many singular blessings vpon them . Whereas S. Iohn placeth this in the first place of all the benefites of Christ , That he loued vs ; hee would teach vs ▪ That this speciall loue is the very ground of mans redemption ; which excludeth all foreseene faith and workes from being motiues of mans election in Gods eternall councell , and so proportionally , all foreseene sinnes from being motiues in God of mans reprobation . It may be obiected , The loue of God as also of man , respects a thing as it is good : First , the thing must be good , and then it is loued : and so in mans redemption God first foresees their goodnesse , and therefore chuseth them . Ans. There is great difference betweene the loue of the creature , and of the creator . The loue of the creature followes the goodnesse of a thing ; because he seeth it is good , therefore he loues it . But God the creator first loues the creature before it bee good , and hence it comes , that it is good , because he loues it . Secondly , whereas Saint Iohn and all the churches of Asia , as other true churches do beleeue , and are assured that Christ loues them ( for that Saint Iohn taketh for granted ) this should moue all men to haue this care , to labour aboue all things to be rooted and grounded in the loue of God , seeing hee placeth that in the first place . This is the principall thing , wherein the Apostle would haue the Ephesians rooted and grounded : and therefore prayeth , That with all Saints they may be able to comprehend , what is the breadth and length , deapth , and height th●●of . Ephes. 2. vers . 17 , 18 , 19. This we doe when we are assured in heart and conscience , by the working of Gods spirit , that he loues vs in Christ. So that he which denies vnto vs the assurance of Gods loue in Christ , takes away the very ground of our saluation . Now that we may haue this assurance of Gods loue ; wee must in all good duties to God and man draw neere to God with our hearts , keeping a good conscience in all things , and then will God draw neere to vs. If any man loue me ( saith Christ ) he will keepe my word , and then my father will loue him , and we will come in vnto him , and dwell with him . Iohn 14.23 . meaning by the holy ghost ; which shall shed this loue into our hearts , Rom. 5. vers . 5. causing vs to increase in the feeling thereof , as wee grow in faith and obedience towards him . And hath washed vs from our sinnes in his bloud . Here is the second benefit and action of Christ to his church . Where first of all the very phrase , hath washed vs , doth import , that the sinnes of men are as filthie spots in their soules : and that himselfe and this church of God were touched with a serious consideration of their vilenesse , by reason of their sinnes : for washing presupposeth former filthinesse and pollution . Thus did Dauid most sensibly feele his owne filthinesse , and see his miserable estate , when he desired the Lord to (a) wash him throughly : confessing thereby , that his soule and body were so foulely stained , and polluted with sinne , that once washing was not ynough : but sayth hee , Wash mee againe and againe , rince , bathe , and swill me in the bloud of Christ , till I be purged and cleansed from all my sinnes . And this same affection should be in euery one of vs : wee should labour , that our hearts may bee touched with a liuely sence of our vile estate , by reason of our sinnes , which make both bodie and soule most vgly and filthie in Gods sight ▪ and that the staine hereof is so deepely set in our soules , that we can neuer be cleansed , but by the washing of Christ his own hand , and that in his owne hearts bloud : yea , that one washing will not serue , but wee must be rinced and bathed therein . For till such time as this consideration doe in some measure take place in our hearts , it is not possible that we should loath sinne as we ought : or come to this comfortable assurance of Gods loue , that he hath washed away our sinnes in his bloud : for this humilitie in our soules by reason of our sins , is the beginning of all true grace and comfort . Now this worke of Christ in washing vs from our sinnes , doth comprehend a double benefit . First , the remission of our sinnes , whereby the guilt and punishment due to them is taken away . Secondly , the mortification of sinne , whereby the corruption of sinne is remooued and abolished . And we must obserue , that S. Iohn propounds this benefit generally without limitation , saying , Which washed vs from our sinnes . That is , from all our sinnes : to giue vs to vnderstand , that if any beleeue truly in Christ , hee hath pardon of all his sinnes without any restraint or limitation , either of number , or qualitie , bee they neuer so many , or neuer so great . By his bloud . How can bloud wash away filthinesse ? nay , it rather defiles a man. Answ. This washing stands not in the substance of Christs bloud , but in the merit thereof : for that substance of bloud which was shed is lost , and wee know not what is become of it , whatsoeuer the Papists say : but the merit therof remaineth still . And Christs bloud deserues to purge away sinne , rather than any other mans bloud , as of Peter , Iohn , &c. because his bloud was the bloud of God ( not of the godhead ) but of him who was both God and man. For the manhood of Christ was receiued into the vnion of the second person . And so it may be called the bloud of God , as Paule sayth , (a) God redeemed his Church by his bloud , that is Christ , God incarnate . And so it being the bloud of him , that is God , is more meritorious than the bloud of any creature whatsoeuer . Besides Christ was appointed by God to be a publicke person in the worke of redemption , and in his death and passion he stood in the roome and stead of all his elect , so as when his bloud was shed , their bloud was sh●● , because it was shed for them . But the bloud of other priuate men cannot answer for any besides themselues , because it is shed onely for themselues . Then dam●●ble is the doctrine of the Papists , who hold the bloud of Martyrs , can merit for others , being applied vnto them : for seeing they be but priuate men , and suffered in their owne persons onely , they cannot profit any other thereby . By bloud we must vnderstand the passion of Christ , a part for the whole , and with all his fulfilling of the law vpon the crosse ; for in his suffering hee fulfilled the law , and in fulfilling the law he suffered . These two cannot be seuered , saue onely in thought . And so this word containes the whole obedience of Christ , whereby he procured the remission and mortification of our sinnes . Here then wee see two notable benefites of Christ vnto his church ; his loue , & the washing away of sinnes : which S. Iohn sets downe to moue the churches with reuerence & diligence to reade , and delight in this booke . All of vs will say , wee are sure God loues vs , and hath pardoned our sinnes in Christ : why then doe wee not shew our loue againe to him by hearing and reading his word , set downe in this , or any other booke of Scripture , and by yeelding answerable obedience thereto ▪ Why then do we not offer vp ourselues , soules and bodies , to serue him , as the Apostle requires , Rom. 1● . 1 . by way of recompence for his mercies and loue shed out vnto vs ? But alas , that is more common , which is most shamefull , to turne Gods grace into wantonnesse : for when men say God loues them , and hath washed away their sinnes , yet they rebell against him : when as these two benefites are here recorded to bee in●ucements of continuall loue , and obedience to his holy word . Verse 6. And made vs kings and 〈◊〉 to God , euen his father , to him be glory and dominion for 〈◊〉 , Amen . In these words is set downe the third worke , and benefit of Christ , bestowed on his church , and on euery true member thereof . For the better vnderstanding whereof we must consider in them foure points ▪ First , the dignitie and excellencie of all true beleeuers and member● of Christ ▪ They are kings and priests . Secondly , when they be made kings and priests in this life , noted by the phrase of speech , hath ma●● . Wherein 〈◊〉 speaketh of the church on earth , and vseth a word that signifieth the time past . Thirdly , the maner how they become kings and priests , they are not so borne , but Christ hath made them such . Fourthly , to whom they be made such , to God euen the father . For the first . The dignitie of all true beleeuers hath two heads ; first , They bee kings , secondly , Priests . They are called kings , not in regard of an earthly kingdome , for vsually the condition of most beleeuers on earth is base and contemptible : but in regard of a spirituall kingdome , the kingdome of heauen , whereto the Lord giues them right , title , and interest , in , and by Iesus Christ. So our Sauiour Christ speaketh to his disciples : (a) Feare not , little flocke , it is your fathers will to giue you the kingdome . And againe , Behold I giue vnto you a kingdome . Now the faithfull are kings in these respects ; first , because by Christ they bee lords and conquerours of all these enemies , sinne , Sathan , the world , death , hell , and their owne flesh . Secondly , because in , and by Christ , they are partakers of the glorie of Christs kingdome and saluation : for they receiue of Christ grace for grace , and so answereably , glory for glory , and felicitie for felicitie . Thirdly , because they be made lords of all things in heauen and earth ( except good Angels , and the church ) All things are yours , whether it be Paule , or Apollos , or Cephas , or the world , or life , or death , whether things present , or to come , euen all are yours , and yee Christs . Quest. But if Christ bee king , and all his members kings , how do they differ ? Answ. In two points : First , Christ is the sonne of God by nature , and so a king by nature , hauing the right of the kingdome of heauen by inheritance : but the members of Christ are the sonnes of God by adoption in his sonne , so that our right to that kingdome is not by nature , but by grace . Secondly , Christ is an vniuersall king ouer the Angels in heauen , the church on earth , and all other creatures wheresoeuer ; his regiment is absolute in the hearts and consciences of men , and hee can by his word bind all things : but true beleeuers bee not vniuersall kings , for they haue no superioritie aboue good Angels , and the church . Neither are they absolute kings as he is , nor of themselues ; but by Christ Iesus , and as they participate with Christ in his kingdome . The second part of the dignitie of true beleeuers stands in this , That they bee priests consecrate and set apart by Christ , to the worship & seruice of God here in this life in spirit and truth , and in the life to come , to serue and praise him eternally . Christ hee is a priest , so are all his members ; but yet there is difference . First , Christ hee is an externall and reall priest of the new Testament , which offers vp a true , reall , and externall pr●pitiatorie sacrifice to God the father for the sinnes of mankind . As for beleeuers , they are not reall and externall priests , but spirituall , offering vp spirituall sacrifice vnto God. As when any member of Christ giues an almes , hee offers a sacrifice to God , not a corporall sacrifice , though the thing giuen be a bodily substance ; but it is euery way spirituall : for to offer a reall outward sacrifice in the new Testament is proper to Christ. Againe , our Sauiour Christ he is a perfect priest , and offers vp a perfect sacrifice , but we being imperfect , doe offer vp imperfect sacrifices , tainted , and blemished with sinne ; yet accepted as perfect , for the worthinesse of Christs sacrifice . The second point to be considered , is the time whē beleeuers be made kings and priests ; namely , in this life . For as in the entrance into an earthly kingdome there bee degrees : first , to haue good right and title to it : secondly , to get possession of it , which is more than title only ; and yet if a mans title be good , thogh hee want possession , he may be called a king . So it is with Gods. children , they haue the right giuen them of the kingdome of heauen in this life , and in that respect are kings . Further , in the possessing of a kingdome there bee two degrees : first , the entrance vpon some part ▪ secondly , the full and perfect enioying of all . Now euery true beleeuer begins to enter possession of the kingdom of heauen in this life : for it stands (a) 〈◊〉 rig●●eousnesse , ioy , and peace : and they which 〈◊〉 these things in their harts , haue the kingdome of God begun in them in this life . But the full fruition and perfect posses●●on of this kingdome is reserued to be giuen at the end of this life , and at the d●y of iudgement . And as true beleeuers be kings in this world : so likewise bee they priests , in offering spirituall sacrifice to God , and dedicating and consecrating themselues to his seruice all the dayes of their life . The third point is , the manner how true beleeuers become kings and priests : they are not such by nature , neither doth this dignitie come by descent in bloud or birth-right , or by any other priuiledge they haue from man , but onely from Christ Iesus , who by diuine calling makes them spirituall kings and priests , like as vnder the law , by solemne election and ordination , some were made earthly kings and priests . Now in this calling of Christ , two things concurre : First , Christ giueth his members right to his owne kingdome and priesthood : yet not so , that they can execute the regiment sustained by Christ , or perform the office of his priesthood ; but because they haue right in part to these offices , and the benefit of them both redoundeth to them wholly . And this right they haue , is brought to passe in the couenant of the Gospell : wherein they are bound to beleeue in God through Christ ; and God is bound againe to giue vnto them Christ with all his benefites : among which , these two must be accounted : for indeed , euery thing which belongs to Christ , as he is mediatour , is conueyed in some sort to euery true beleeuer . Secondly , in this diuine calling , Christ endues all his members with gifts and graces , whereby they are enabled for the duties of spirituall kings and priests vnto God. For as Christ is annointed , so are all his members . So the Psalmist speaking of Christ sayth , He is annointed with the oyle of gladnesse aboue his fellowes , Psal. 45. vers . 7. Therefore his fellowes ( that is beleeuers ) are annointed with the same oile , though in lesse measure . And Saint Iohn sayth ; Yee haue receiued the annointing , 1. Iohn 2.27 . yea , God himselfe chargeth wicked men , not to touch his annointed , Psal. 105.15 . meaning not onely Patriarkes , Kings , and Prophets , but all true beleeuers , who are then annointed when they are endued with the gifts of the same spirit , in some measure , wherewith Christ in his manhood was filled aboue measure . The fourth point : To whom hath he made them kings and priests ▪ Answ. To God , euen the father . This is added for speciall cause , to preuent that carnall libertie which mans nature might claime from this spirituall royaltie : for men might say , if all beleeuers be kings , then may they liue as they list : but these words ( vnto God ) do shew that the right of their kingdome , with the offices of their priesthood , must all bee referred to the honor and prayse of God , vnto whom they are made kings and priests . Lastly , he addeth , Euen his father , by way of exposition , to shew more particularly to which of the persons they are first of all made kings and priests : for the title , God must not here be taken absolutely for the diuine nature , but with restraint to the first person , the father : vnto whom all true beleeuers are made kings and priests in the first place , and from the father to the sonne ; and from them both , to the holy ghost . And the first person in Trinitie is here named aboue the rest , not as being aboue them in degree or honour , for so they bee equall : but because he is the first in order , and the fountaine of the Godhead , which is conueyed from him to the Sonne , and from them both to the Holy ghost . Thus much for the meaning of the words : Now follow sundry vses , from the consideration of these two dignities of beleeuers . And first their kingly dignitie affoordeth matter both of instruction and consolation . Instruct. I. Whereas all true beleeuers are made true kings in this life ; hereby euery one that professeth Christian religion is taught , to carry himselfe as an enemie to all those that are of the kingdome of darkenesse : as namely to sinne , and Sathan , to the flesh , and the world , euen through the whole course of his life : for by calling , euery Christian hath title to the kingdome of heauen . What affinitie then can wee haue with those that bee both enemies of this kingdome , and of Christ himselfe , that made vs kings . Now , that wee may so carry our selues , as enemies , wee must do these three things : First , haue care to keepe , guard ; and defend our selues , as kings against all our enemies , sin , Sathan , our own flesh , and the enticements of the world . As king● protect their kingdoms , so must we labour to keepe our souls and bodies , and euery facultie and part of them , our wils , affections , thoughts , and inclinations , from the power of sinne . Hee which is borne of God , keepeth himselfe ( as with watch and ward ) that the euill one , that i● , Sathan , touch him not by the assaults of sinne . 1. Iohn . 5.18 . Secondly , wee must make warre continually against Sathan , sinne , our owne flesh , against all our spirituall enemies , and all the enticements of the world : we must make no truce with thē , because they will neuer be reconciled to vs , so long as wee haue interest vnto the kingdome of heauen : and if we yeeld to them , wee loose our kingly dignitie , and become their vassales , and bondslaues . Thirdly , wee must labour to kill and destroy these our enemies as much as possibly we can , by that power we haue from Christ our head , and like valiant kings seek to haue the bloud of these enemies , and from day to day striue to vanquish Sathan , his power & might , to ouercome the world , and to weaken our owne corruption . Instruct. II. If in this life we be kings , then must wee become lords ouer our selues , and keepe in subiection vnto God our wils and affections , and the secret thoughts and inclinations of our soules . We must not looke for rule ouer earthly kingdomes : but herein stands our kingdom in this world , That wee can subdue our corrupt affections , and keep our bodies and soules in obedience vnto God. If a man were prince ouer the whole earth , and yet could not rule himselfe , he were but a poore prince , nay he were no prince indeed . But though a man haue not so much as a foot of ground in this world , and yet can rule and master himselfe , his thoughts and affections , this man is a valiant prince , and one whom Christ hath consecrate to be king in heauen . Instruct. III. Seeing we be kings , wee must doe the duty of Iudges : for to him that is a king belongeth soueraine iudgment . In the day of iudgement the (a) saints shall iudge the world , and Angels also : but wee must bee Iudges in this world . And yet here we can neither iudge men nor Angels , but wee must bee our owne Iudges . Wherefore as Iudges summon , arr●igne , condemne , &c. so must wee examine our selues , call our selues to account , and as guiltie persons accuse and condemne our selues for our sinnes ; acknowledging we be worthy to be cast into eternall damnation with the diuel and his angels : And withall plead for pardon , and approch to the throne of grace , & forgiuenesse in Christ : and in this wee shew our selues vpright spirituall iudges , and by this meanes wee shall bee fr●e from the iudgement to come . Instruct. IIII. If wee bee kings by Christ , we must carry our selues as kings couragiously , and constantly in the afflictions and miseries which we shall suffer for Christs sake . For herein among the rest stands the royaltie of a king , that he beares with valour and courage all the troubles which befall him . Hence it is , that Saint Paule exhorts vs to reioyce in afflictions , because wee are partakers of Christs sufferings , 1. Pet. 4.13 . and so are made conformable vnto him that was consecrate the prince of our saluation through afflictions , Heb. 2.10 . Instruct. V. Seeing wee bee spirituall kings , wee must aboue all things labour and seeke to haue our part in the kingdome of Christ , and in his righteousnes . A Christian must not haue his heart glued and fast tied vnto the things of this world , it is against his calling : but hee must so vse this world , as though he vsed it not . If a king should lay downe his crowne , and go and become a shepheard or of some manuall trade , all men would maruell at it . So it fareth with them that professe themselues to be Christians , and yet bend their wits and endeuors wholly for these worldly things , they doe as it were cast aside their kingly crowne , and abase themselues to slauish bondage . But we must euer after haue our hearts fixed in heauen , striuing to come to our inheritance there . Instruct. VI. Seeing all the true members of Christ be kings and princes : this should be an inducement to al backward persons to loue and embrace true religion . In these carelesse dayes Religion is counted precisenesse , and the profession thereof made a matter of reproch . But this ought not to bee so , seeing that by it wee come to haue right and interest vnto the kingdome of heauen , and to bee lords of all creatures . And why should we not esteeme the gospell preached as a most precious iewell , seeing that wee which are vassales of Sathan , and firebrands of hell ( as all men are by nature ) become thereby the members of Christ , yea kings and princes to God ? Yea verely , the consideration of this should make the ministers of the Gospell to ioy in their callings , and to take all paines to preach the word , ● seeing by it men become of vassals of Sathan , the true members of Christ , and heires of the kingdome of heauen . In this world it is counted great honour to consecrate and establish one in an earthly kingdome : What a blessed and honourable thing then is this , to consecrate spirituall kings for the kingdome of heauen ? And this is done , when by the word preached men are conuerted and brought to vnfained repentance for their sinnes , & to true faith in Christ Iesus . Thus much for the duties . Now follow the consolations to euery true beleeuer onely . It is an heauie crosse , which breeds much anguish to the soule , to bee in pouertie and contempt among men ; yet herein may the child of God stay his heart , and lessen his griefe , by considering that euen in this state of miserie , he is a king vnto God ; though hee seeme base to the world , yet it appeareth not what he shall bee , for hee is heire to the kingdome of heauen . If a man bee in sicknesse , he must consider it is but Gods messenger , to call him out of this world to the full possession of the ioyes of his kingdome . If he be in trouble of mind , hauing his owne conscience tormented fearefully by Sathan with his sinnes ; yet he must not despaire , the Lord will giue him an happie issue : he must remember he is a king , and therefore shall one day haue full conquest ouer sinne , Sathan , and his own corruption , yea , ouer all his enemies whatsoeuer . If he be in the heat of persecution turmoiled and tossed from post to pillar , which flesh and bloud cannot brooke : yet then hee must consider his holy calling to bee a spirituall king , whose propertie it is in the most violent afflictions , euen vnto death it selfe ( as Paule sayth ) to be more than conquerour , Roman . 8.37 . Lastly , in the very pang of death , when nature must needs be dissolued , and soule and body separated , then must the child of God remember , that he is a king in Christ , and this will stay his heart against the feare of death ; for herein shall hee see , that by death , as through a straight passage , he shall enter into the full possession of his kingdome . And thus much in that wee are kings . From the second dignitie of beleeuers , which is to be priests vnto God , we are likewise taught sundry duties . First , to teach and instruct one another . It was the office of the priest vnder the law to teach the people the will of God. The priests lips should preserue knowledge , Malach. 2. vers . 7. And now vnder the Gospell not onely the minister , but euery true beleeuer is a spirituall priest , and therefore ought to teach , and admonish one another . Coloss . 3.16 . When the Lord sayth , Touch no● mine annoynted , and doe my prophets no harme , Psa. 105.15 . He calleth all his faithfull by the name of Prophets , because they ought to haue the knowledge of his wil , and bee able also in due time and vpon iust occasion to teach the same to others , that so the Gospell of Christ may flourish . And as this dutie belongs to all men ; so especially to gouernours , as parents and masters , they must shew themselues priests to their charges . Abraham did it , Genes . 18. Dauid did it , Prou. 4. And Bathshebath did it , Prou. 31. And all must doe it , that desire an holy generation to succeed after them . We teach them other things , why not religion ? Secondly , seeing wee bee priests , wee must pray vnfainedly , not onely for our selues , But (a) for all men , especially the members of Christ. The priest in the old Testament must pray and make request , not onely for himselfe , but for the people also . And herein stands the praise of a Christian , to pray for his brethren . Hence it is that Paule sayth : Pray for all the Saints , and for me , Ephes. 6.18 . Moyses is highly commended for this dutie , especially when he prayed for the Israelites , and stood before the Lord in the gap , to turne away his wrath , Exod. 32. Elias for his power in prayer and prophesie , is called the chariot and horsem●n of Israell . 2. King. ● . 12 . And this is recorded for the praise of Hezechi● , That when the people were vnprepared at the eating of the Passeouer , He prayed to the Lord for mercy , and was h●ard , 2. Chron. 30.18 . And so when we find any commended in scripture for his gift in prayer , it is not so much for that hee prayed diligently for himselfe , as for the whole church of God. Thirdly , being priests we must offer spirituall sacrifice vnto God , that is , dedicate our selues , our soules , and bodies , and all that is in vs , our wit , learning , knowledge , and euery gift of bodie or mind to Gods seruice . That we may doe all this to his glory , we must looke , that euery thing we take in hand haue his beginning from a pure heart ▪ a good conscience and faith vnfained , and be directed to a good end , to Gods glory principally , and the good of others , whom it may concerne . Fourthly , we must be full of blessings . The priests in the old Testament , Numbers 6● vsed to blesse the people : so must we , if we be Christians , because wee are spirituall priests . We must take heede of all cursed speaking , of slaundering and backbiting , of swearing and forswearing : and giue our selues to blessed and gratious speeches to all men , and of all men , friends , or foes , Rom. 12.14 . Fiftly , wee must seeke to haue God for our portion : The Leuits had no portion in the land of Canaan , but the tenth● onely , (b) The Lord was their portion . So we being priests to God , must bee content with any estate in this world , for God is our portion . We must not seek too much after any inheri●●nce on earth , for then we carry not our selues like priests vnto God. The fauour of God in Christ must be the thing we long for , and therin must we reioyce . To him be glory and dominion , for euermore , Amen . These words are a thanks-giuing to God for the former benefits of Christ bestowed on his church : Which S. Iohn putteth in before hee haue ended his record of the gracious workes of Christ for his church , as it were interrupting himselfe , for the great desire hee had to the glory of God. Whereby wee are taught , that the consideration of Gods benefites towards vs , specially such as concerne the kingdom of heauen , should stirre vp our hearts to giue continuall prayse and glory to God. This was Dauids affection , when he felt in his soule the pardon of his sinnes , and therefore hee breakes out into this thanksgiuing ▪ My soule prayse thou the Lord , and forget not all his benefits , Psalme 103. ● . And so did Paule , after the blessed memory of Gods mercy in his vocation . 1. Tim. 1.17 . Secondly , in this example of Iohn wee may learne , what is the true forme of giuing thankes to God , namely , to ascribe vnto him all power , glory , and absolute dominion for euermore . But alas , it is too too manifest , that our corrupt nature will not do this , but taking from God his due , bestoweth it on creatures , yea , on our owne selues . It is a matter of grace to know what is due to God , and to ascribe the same vnto him , and therefore we are charged to giue vnto the Lord glory and power , which in the next words he cals the glory of his name , Psal. 96.7 , 8. So Christ , he teacheth vs to ascribe all power , glory , might , and dominion to God , when wee say in the Lords prayer : For thine is the kingdome , the power and glory ▪ that is , The kingdome of heauen is thine ; all power in heauen and earth is thine , and therefore all glory is thine : and from our hearts wee doe ascribe the same vnto thee . Lastly , S. Iohn addeth , Amen , that is , So be it . Let all glory and dominion bee giuen to Christ : which is the same he said before . Whereby he doth testifie his feruent affection , and strength of desire , after the glory of Christ , else he would not haue doubled his thanksgiuing . And so should it be with vs , we should not freese in our thankesgiuing for Gods benefits , but labour to haue our hearts & tongues to double the same , that thereby we may testifie our feruent and earnest desire after his praise and glory . Verse 7. Behold , hee commeth with clouds , and euery eye shall see him : yea , euen they which pierced him through : and all kinreds of the earth shall wayle before him , Euen so , Amen . These words are a declaration of the fourth action of our Sauiour Christ towards his church : and that is , his second comming to iudgement , to iudge both quicke and dead . Wherein wee are to consider sundry points : first , this note of attention , Behold : secondly , the action of Christs comming it selfe , Hee commeth : Thirdly , the manner how ; with clouds , amplified by the manifestation therof , Euery eye shall see him , euen they that pierced him : fourthly , the effect of his comming : All tribes of the earth shall waile . Fiftly , the conclusion of this narration , with two notes of asseueration , Euen so , Amen , to confirme the second comming of Christ vnto all people . I. point : Behold . First , Saint Iohn beginneth this narration with a note of attention . The spirit of God is accustomed , when any thing is of special weight and worth our carefull marking , to prefixe before it this note of attention : Behold , or such like . Hence then wee are taught this speciall dutie , namely , often and euery day earnestly and seriously to bethinke our selues of the second comming of Christ to iudgement . This consideration is a matter of great vse , for it is a notable meanes to begin and continue the conuersion of a sinner vnto God. When the Scribes and Pharises , obstinat enemies , came to the baptisme of S. Iohn , hee vsed this as a meanes to make them to turne , and beleeue in Christ , saying : Ob generation of vipers , who hath forewarned you , that you should flie from the vengeance to come ? Matth. 3.7 . So Peter vseth this same Argument , to bring the Iewes to repentance : exhorting them to turne , that their sinnes might be put away , when the day of refreshing ( that is ) the day of iudgement should come , Acts 3.19 . Paule persuades the Athenians to repentance , Because there is a day appointed in which the Lord will iudge the world by Iesus Christ , Act. 17.30 , 31. Secondly , this note of attention serues to strike our hearts with a feare and reuerence of Christ Iesus : for it giues vs warning that hee shall come to bee our Iudge . We are touched with awe and reuerence toward earthly magistrats when we consider , that they haue authority to attach , apprehend , & to bring vs to their courts and assizes . How much more should this worke in vs a reuerend awe towards Christ , when wee consider , That one day wee must all bee brought before his Tribunall seat , and there bee iudged of him . II. point : The comming of Christ himselfe , Hee comes ▪ that is , Christ locally descendeth from the highest heauen , in his manhood , to that part of the world , where the clouds be , there to giue iudgement vpon all mankind quick and dead . Here marke in what manner Iohn propounds his comming : hee sayth nor , he shall come , but in the present time , hee commeth . Whereby hee would teach vs : First , that this second comming of Christ is as certaine , as if it were now present . Secondly , that it is not long to , or far off , but will be quickly . Thirdly , that our dutie is , to consider of the comming of Christ , as of a thing present . This Saint Iohn learned , and so should wee by his example , for it is a matter of great vse . For hence we● are taught , to desire and doe that euery day , which we would desire and doe in the day of iudgement , and blessed is hee that attaineth hereunto . Now that we may come to the practise of this dutie , wee must dayly consider of the comming of Christ , not as a thing to be delayed or farre off , but as a thing present . Wee must euery day call our selues to a reckoning and account , and persuade our selues this may be the last day ; and so shall we carry our selues euery day , as wee would in the last day . Now we would wish at the day of iudgment , that wee did repent and beleeue in Christ : and therefore euery day of our life , before the last iudgement come , we ought to repent and beleeue in Christ. If this dutie were practised , we should find lesse corruption , and more grace in our hearts , and lesse sinne , ●●d more obedience in our liues euery day than other : but grace is wanting , and sinne abounds , because this meditation takes no place in our hearts . Againe , in that hee sayth , Hee commeth , meaning in respect of his manhood ; hence wee gather , hee is absent from vs , in regard of bodily presence ; and the heauens must containe him vntill the day of iudgement : But if Christ were alwayes bodily present in the Sacrament , hee could not bee said to come , but onely to manifest himselfe , being before present . And therefore the opinion of those , which hold the body of Christ to be really the bread , to bee in or about the bread of the Sacrament , is most false and friuolous , flat against that article of our Faith , whereby wee hold , That he comes from heauen onely at the last day , in regard of his manhood . III. point : The manner of Christs Christs comming , in two things ▪ First , that he comes with clouds : Secondly , that his comming is open , and visible to euerie eye . First , with clouds , here S. Iohn speaketh after the manner of the prophets , who to set out God in his maiestie and glory , say : he comes with clouds , rides on the wings of the wind ; as though he had sayd , he comes in exceeding maiestie and glorie . These words are added to make a distinction betweene the first and second comming of Christ. His first comming was in humilitie , borne of a poore virgin , entertained in a stable of an Inne : but his second comming is with glorie , maiestie , and dominion in the clouds . And the reason is because he came first to be a redeemer , and a sauiour by his suffering ; and therefore came in the state of a seruant . But his second comming is to bee a Iudge of all men , yea of his enemies , and therfore he commeth with all might , maiestie and glory , to shew himselfe king and lord of all . The vses of this his second comming are set downe in the 97 Psalme , to make the verie mountaines to tremble , to confound the wicked , and vngodly , and to comfort the godly in that day . Secondly , for his open appearance ; Euerie eye shall see him , he shall come in maiestie and glorie : not secretly , but in visible shew to all the world . All men shall see him with their owne eyes : All I say , which were since the world began to his comming . In these words hee toucheth three points : First , he taketh it here for granted , that euerie man shall rise from death to life , though their death were neuer so strange , or neuer so long before . Secondly , that all men being raised againe , shall haue life , and motion , and their senses restored to them , as before they died . Thirdly , that all men , none excepted , shall come and stand before the tribunall seate of Christ , and there bee iudged of him in the clouds . The consideration whereof is , First , an exceeding comfort to Gods children , in that they being dead , and rotten in their ▪ graues , shall rise , and receiue their life , and motion , and see Christ their sauiour , and iudge of all men . If a man when hee layeth him downe to sleepe , should bee told that when hee rose hee should see his dead father and mother , or his dearest friends , whom he saw not of long before ; this would bee a notable comfort to him , that now he should inioy them againe ▪ 〈◊〉 how farre greater comfort shall this yeeld to all the godly , who haue beene dead and rotten in the graue , That they shall be raised vp , and not onely to meete with godly friends , but enioy Christ Iesus the sonne of God , which is the friend of friends ; who shall giue them not onely life and motion , but eternall life with his owne maiestie . This was Iobs comfort , that though he died , yet he beleeued he should see his redeemer with his eyes . And this should be our comfort against the feare of death , and last iudgement . Secondly , this is a terror to the wicked , and to all impenitent sinners , that they shall ( will they , nill they ) be brought to the barre of Christs iudgement seate , & there looke on him who is their iudge whom they have in their life contemned , and despised . And this consideration may serue to moue them to repentance which haue no● begunne to repent , and to labour to become the members of Christ ; a● also to increase and further repentance in them , who haue by Gods grace begun the same . It may be some do thinke when they die ▪ all is done , and there is no further account to follow : but though we lie rotten in our graues a thousand , or two thousand yeares ; yet we shall rise and looke vpon our iudge with our owne eyes . And if we haue not in our life time repented , we shall heare him with our owne eares , giuing the dreadfull sentence against vs , Go ye cursed into euerlasting fire . And therefore it is best for vs in this day of grace to preuent this danger , and now repent , and beleeue in Christ : that then we may rise with ioy , and stand with hol●nesse before Christ Iesus . No doubt if we were persuaded that we should thus appeare , it would moue vs to repent . Thirdly , Euerie eye shall see him ▪ that is , all men with their owne eyes shall looke on him . Hence it may bee gathered , that those who wanted their fight in this life , shall haue it then restored . It is granted of all Diuines , that the elect shall haue all their senses , and other defects restored , wherein they were wanting in this life : And it may also bee added that the wicked shall then haue some of their senses restored ▪ if they wanted the same in this life ; as hearing , and seeing at the least : for the deafe shall heare , the blind shall see this Iudge . And this can be no glorie to them , seeing it is to increase their miserie : for the more senses they haue , the more punishment they shall feele , because by sense we apprehend miserie . Euen th●se which peirced him . Here is added a further euidence of Christs manifestation of his comming , and that for three causes . First , to shewe that no power , or wisedome in the world , can free any one from his appearance . For if any could escape , in all likelihod it would be those Iewes and Gentiles who preuailed most against Christ , and put him to death . But none of those can escape his iudgement : for euen they which peirced him , they shall see this Iudge , and bee summoned before his maiestie : For though they had power to kill him , yet none of them shall haue power to absent themselues from before his bar of iudgement at the last day . Secondly , to shew the case of all wicked men : namely , that such woe and miserie shall befall them as they neuer once thought of . The Iewes and Gentiles which crucified Christ , neuer dreamed of this ; that he whom they then put to a temporall death , should one day be their Iudge , and condemne them to eternall death , vnlesse they had repented . Thirdly , to shew the rufull and wofull estate of all impenitent sinners ; they shall rise to iudgement , and haue the greatest enemie their Iudge , who will shew rigor vpon them , and iustice without all mercie : for this peircing of Christ is meant not onely of the Iew , which put him to death , but of all vngodly person● ; because all such do by their sinnes , as with swords and speares wound him at the heart as the souldiers did . Impenitent sinners be as the Iewes which crucified Christ , as Iudas which betrayed him , and as the soldiers which goar●● his side : and vnlesse they now repent , they shall one day be iudged as his enemies . Euen they which peirced him . Out of these words some gather that the body of Christ hath still the wounds and scarres which were giuen him at his death , the print of the nailes in his hands and his feete , and that these shall be seene in him at the last day : adding withall , that it is no blemish to Christ to haue these , but rather an increase of his glorie . But this cannot be gathered hence , for though it be sayd , They shall see him whom they peirced ; yet it followeth not , that they shall see him as he was peirced : what though they see the person whom they wounded , shal they therefore see his wounds ? Manie shall see kings and queenes whom they crowned in this world , but it followeth not , that therefore they shall weare their crownes . So we shall see our fathers and mothers , but not as fathers and mothers . IV. point . The fruite and effect of his comming , especially in the wicked in these words : And all tribes of the earth , shall waile before him . Where S. Iohn speakes of the whole world according to the condition of the land of Canaan : for only that part of the world was diuided into tribes . As in like case our Sauiour Christ setteth out the iudgement of the whole world , according to the state and manner of iudging the visible Church , Math. 25. So that his meaning is , that they which repented not , of what nation soeuer , of what state , or condition soeuer they haue bene , shall wayle , and mourne at that day . And hee addes a reason of this their mourning , in these words , for him , before him , or ouer him . That is , they shall wayle , and lament with exceeding lamentation , because they beleeued not his word , but contemned him , and his doctrine , and therefore now they want all help to free them from the punishmēt of their vnbeleefe ▪ and contempt of the gospell : for this life is the only time of grace and mercie : afterward there is no worke , nor inuention that can alter mans estate . Hence then we are admonished , first , that in this world we labour aboue all things to be reconciled to God in Christ , to get our sinnes pardoned , to beleeue and imbrace his holy word , and vnlesse we attaine hereunto in this life , we shall wayle eternallie ; for when the last day is co●e , there is no hope of help , no way to escape , no time of grace to repe●● . Remember the foolish virgins that sought for oyle , when it was too late , and knocked when the doores were shut , Math. 25. But if by Gods mercie we can in this life get his loue and fauour in Christ , then shall we enioy the same eternally : yea , at this dreadfull day to all the wicked , we shall lift vp our heads , and our harts , when wee shall see Christ comming to our full redemption , all teares shall bee wiped from our eyes , when the wicked shall crie and houle , woe and alas for euermore . The diuell knowing the worth of this admonition , will labour by all meanes to keepe it from our hearts . But this shall bee our wisedome , betime to sue for grace , and so shall wee defeat Sathan , and preuent eternall wailing . Secondly , here see what an euill conscience is : It lieth asleep here while a man liues , and neuer troubleth him , and so it may do in death also : but in the last day when he shall see his Iudge with his eies , then it will stirre , it will torment him , it will attach , accuse , and condemne him , it will lay to his charge all his sinnes , his contempt of Christ and his word , his vnbeleefe in the time of grace ; and then it will breake his heart , being as good as a thousand witnesses to condemne him . This should cause all men to labour to get a good conscience , washed and purged in the bloud of Christ , which will not suffer vs to lie in any one sinne ; and vpon our repentance will assure vs we be in the fauour of God : Which if it do in this life , then will it neuer make vs to waile at the last day , but it will excuse vs , and make vs looke vp to our redeemer , and to reioyce in him . But take heed when thy conscience lieth asleepe , and accuseth not for thy sinnes , no not at death ; that is an euill conscience which will awake at the day of iudgement to torment and condemne thee . V. point . The meanes whereby hee confirmeth the certaintie of the second comming of Christ ; that is , by a double note of asseueration : Euen so , Amen . One of these is taken from the Greeks , Euen so , the second from the Hebrews , Amen : being both as much as Amen , Amen , or verily , verily . In which phrase Saint Iohn teacheth vs , how to confirme the things we auouch . There bee three wayes wherby a thing may be auouched : First , by a simple and bare affirmation , or negation : Secondly , by an earnest asseueration : Thirdly , by an oath . Now S. Iohn vseth these two notes of assuring in this weightie matter of Christs second comming , saying , He commeth , euen so , Amen ; that is , certainly and without all doubt it is so . Hereby teaching vs , first , that an asseueration must not be vsed , but only when the matter in hand is of great weight and moment . Here then we see that wretched is their practise , who vse to bind euerie word with an oath ; which is a degree aboue this asseueration . Yea , they also are here iustly reprooued , who in their ordinarie communication haue euer in their mouth some weightie asseueration . Our sauiour often vseth these words of asseueration , yet onely in matters of weight and moment , and when the hearers were to be moued to greater attention , and their hearts were to bee more fully setled in some truth of great importance . Secondly , by these asseuerations Iohn would teach vs to hold against the practise of Atheists , that the comming of Christ is most certaine and vndoubted . Which thing we should more seriously obserue ; because in our corrupt nature there is bred this false persuasion , That either wee shall not bee summoned to iudgement ; or else , that Christs comming is farre off : like to the euill seruant , who saith , My maister deferres his comming : which euill seruant by nature is euerie one of vs. Thirdly , hereby Iohn giues vs to vnderstand one speciall note and marke of the child of God : namely , to desire and long after vnfainedly the second comming of Christ to iudgement : for as these words be an asseueration , so withall they containe a most earnest desire : Euen so , Amen , as if he should say by way of answer to the proclaiming of his comming , Lord grant it be so , yea Lord , let it be so . Hence it is that Saint Paule describes all those , who must receiue the crowne of righteousnesse , by this propertie , that they loue his appearing , 2. Tim. 4.8 . As for the vngodly it is not so with them , they ( being not iustified nor sanctified , and so not reconciled to God in Christ ) cannot loue this appearing . Nay they could wish with all their heart there were no hell , nor last iudgement . And by this one note we may well iudge of our estates ; for if from our hearts we desire and long for this second comming to iudgement , and wish he would come (a) quickly , then it is a certaine token and signe we bee reconciled to God in Christ , and shall receiue the crowne of righteousnesse . But if as yet wee feele not this longing and hungering desire in vs , then we must suspect our selues , and labour euery day to feele it : for it is the desire of the saints to say , (b) How long Lord. And with Iohn , Euen so , Amen . Verse 8. I am Alpha and Omega , the beginning and the end ( sayth the Lord ) which i● which was , and which is to come , euen the Almightie . After Saint Iohn had described Christ at large in the former verses : he bringeth him in speaking of himselfe by a figure , as may appeare by this clause ( saith the Lord. ) The end and scope of these words in this verse is to confirme that which was before spoken of Christ , being a proofe and reason thereof , after this manner to be conceiued . He which is the beginning and the end of all , &c. he is sufficient to be a king , priest , and prophet to the Church , and is both able and willing to bestow on them all blessings which serue for their good . The first part of this argument is omitted , the second part is contained in this eight verse : But I am the beginning , and the end ; and therefore I am sufficient , &c. In this eight verse are three points concerning Christ. First , he is the beginning and the end . Secondly , he is , was , and is to come . Thirdly , he is Almightie . For the first : that Christ is the beginning , and the end , Saint Iohn expresseth by a comparison taken from the Greeke alphabet : and it standeth thus . As in the A , B , C , of the Grecians , Alpha is the first letter , and therefore the beginning of all the letters ; and Omega is the last , and therefore the end of all the letters . So ( saith Christ ) am I the beginning of all things that are ; and the end of all things . The first part of this similitude is in these words , I am Alpha and Omega ; that is , I am as Alpha and Omega . The second part in these words , The beginning and the end . From this and such like manner of speaking , the Papists gather that it is lawfull to worshippe God in a strange language . And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue . But their collection is friuolous : For though the vnlearned English man know not what Alpha and Omega is : yet the Churches to whome this booke was written , being Grecians knew generally what was meant hereby . Againe , though the spirit of God vseth here and there a strange word or phrase ; yet we may not follow that practise in the whole seruice and worship of God , whereby neither the word , nor prayer should be vnderstood of the people , as the Papists do . I am the beginning , Christ is sayd to bee the beginning for two causes . First , because he was the verie first of all things : there was nothing before him ; he had ● being when all creatures were not ; then was he the same that he is now : and for this saith Saint Iohn Chap. 1. vers . 1. In the beginning was the word , that is , the sonne of God , he had his beeing , and subsisting when all other creatures wanted it , and began to be . This proueth the eternitie of Christ , because hee had his being before any creature ; he was a substance and essence begotten of the father before all worlds , not created as other creatures are , or made of any other . Secondly , he is called the beginning ; because he giueth a beginning to al creatures : For all things which were created and had a being , were created by him , and had their being from him . So saith the Apostle , All things are from him , and for him , Colos. 1.16 . And hence we learne , that when we go about any businesse in word or deed , we must begin it with inuocation on the name of Christ : for Christ he giues the beginning , and proceeding to all things . And without his helpe we cannot haue in any thing good successe . Secondly , the same Christ is the end of all things , and that for two causes : First , because he is the last of all things , and after him is nothing in subsisting , and being : for all creatures if they were left to themselues would come to nothing . And whereas some creatures be eternall , it is not of themselues , but by him , and from him which is the end . But though they all should come to nothing , yet Christ would remaine the same he was for euer , namely , the eternall sonne , and word of the father . This then should make vs with full purpose of heart to cleaue vnto Christ in all things , if wee would enioy eternall happinesse : for without him is nothing but changing ; and vnlesse wee haue our stablenesse from him , wee cannot but come to an end . Secondly , hee is the end ; because all things in heauen and earth were made to serue him : For him were all things created , Coloss. 1.16 . that is , to serue for his glory and prayse . The second thing here said of Christ is this , Which is , was , and is to come . These words were expounded in the fourth verse , where the very same are affirmed of the father . The meaning is , that Christ is in presence a perfect substance , and essence or being ; subsisting in , by , and from himselfe , and such a substance hee was in time past , from all eternitie : and such as shall continue in time to come for euermore . Hence we learne three things . First , That the second person in the Trinitie is consubstantiall with the father , that is , of one and the same substance and nature with him . The reason is , because there can be but one only substance or essence , which hath being in and by it selfe , and from it selfe alone : neither can we conceiue how there should be two , or more , but onely one ; as there cannot bee two eternals , or two infinits , two omnipotents and absolute lords , which haue nothing one of another . Now in the fourth verse it is said of the father , That he is a substance of himselfe , in himselfe , and from himselfe alone . And here the selfesame thing is said of the second person , the sonne . And , therefore hee is of the very same substance with the father : for though they bee distinct persons in the godhead , yet they haue but one and the same substance , one and the same diuine nature , and Godhead . Secondly , hence we may gather . That Christ is God of himselfe ▪ because as the ●●ther is , was , and shall bee ; so the sonne i● , was , and shall be ; and that in the same respects : So that as the father is God of himselfe , and from none other , so the son is God of himselfe , and from none other . Indeed as he is the sonne , the second person , so hee is of the father , and hath his being from him by eternall generation : but as hee is God , hee is consubstantiall with the father , and coequall with him , and hath his essence of , and in himselfe alone . And the same is to bee affirmed of the holy ghost ; as he is the third person , he proceeds from the father and the son , but as hee is God , hee is of himselfe , and from none other . Thirdly , hence we learn , That Christ is coeternall with the father , being euerlasting as the father is , and euery way coequall , hauing the same attributes of the godhead that the father hath . The third point touching Christ is , That he is the Almightie . There is in God , and so in Christ , a double power : First , a Potentiall ; secondly , an Actuall power . Potentiall is that , whereby hee can doe many things , moe than euer hee did , or will doe : as hee could raise children to Abraham of the stones , but he would not : hee could ▪ haue deliuered Christ from death ▪ but hee would not . Now Christs omnipotencie is not to be vnderstood of his potentiall power here principally , but rather of his actuall power , whereby he bringeth to passe without let and impediment whatsoeuer hee decreeth , willeth or promiseth . From this omnipotencie of Christ ariseth a double comfort to his church : First , That whatsoeuer hee hath promised in his Gospell , is yea , and Amen : that is , shall bee brought to passe effectually without stop and let , as assuredly as hee promised it . Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes , mortification , iustification , and life euerlasting ; euery one whereof , shall in due time bee done to euery true beleeuer , which is a singular comfort to them ; for all men and Angels cannot giue one of these to any one man : but Christ hee is omnipotent , and he both can and will effect them all to his elect . The second comfort : that Christ both can and will giue his church sufficient securitie and protection through all the miseries of this life : hee can defend and guard her against all the furie and malice of Sathan , and all her enemies : hee is aboue them , and can bridle their might when and how he pleaseth . Hence also , that Christ is Almightie , we are taught two duties . First , vnder the crosse , and in tribulation to humble our selues vnder his mightie hand ▪ for it is he which correcteth vs , who is almighty , able to do what he list , and more than he will , resistance or repining will doe vs no good . Secondly , this should mooue vs to performe heartie obedience vnto Christ in all things , both in our generall and particular callings to walke vprightly before him : for he is Almightie , & seeth whether we walke sincerely before him , or not , if wee doe not , hee is able to punish vs. By this Argument God persuadeth Abraham to walke vprightly before him , because he is Almightie , able to correct and destroy those which refuse to obey him , Genes . 17.1 . Vers. 9. I Iohn , euen your brother , and compa●●on in tribulation , and in the kingdome and patience of Iesus Christ , was in the ●sle called 〈◊〉 for the word of God , and for the witnessing of Iesus Christ. Hetherto wee haue entreated of the Preface of this booke , containing the title and inscription thereof . Now from this ninth verse , to the end of the third chapter , is contained one of those seuen visions which were shewed vnto Iohn , and are set downe in this booke . In this first vision two things are to bee noted : first , the circumstances ; secondly , the parts thereof . The circumstances in the ninth and tenth verses : the parts from thence to the end of the third chapter . The circumstances of this vision are foure : first , the person to whom this vision was shewed , namely , Iohn : The second , the place where , at Pa●mos : The third , the manner how it is propounded , It was deliuered to him being 〈…〉 the spirit : The fourth , the time when , on the Lords day . For the first : Iohn is the person to whom this vision befell ; who doth therfore name himselfe , to shew , that it was giuen him of the Lord : for as the Lord hath his visions and re●elations ( as hath beene sayd ) so the diuell hath his : but they may bee distinguished by the persons to whom they be giuen . God giueth his visions not to all men , but vnto those which are most ●it for them ; such as bee most holy men for life , endued with exceeding gifts of God , a●knowledge , wisdome , constancie , zeale , pietie , and religion . So in the old testament hee deliuered not them to all , 〈…〉 his seruants the Prophets , men of singular gifts and graces , and of exceeding holinesse & pietie . Indeed the Lord reuealed some particular things by wicked men , as by Balaam and Caypha● , but they neuer knew what those things meant which were shewed vnto them . It is a propertie belonging to the seruants of God , to receiue a vision , and to know the same to their comfort . And for both these was Iohn throughly qualified , he was a man of exceeding holinesse of life ( for Christ loued him ) and of singular and rare gifts , full of zeale , loue , and pietie , and also had the knowledge of this vision made knowne vnto him . But the diuel maketh no such choise , his visions befall men which are Heretickes , wicked notorious sinners , who haue no such rare and speciall gifts as the other haue : so that wee must esteeme of this , as a singular gift of God to his owne Apostle S. Iohn . Now Iohn hauing named himselfe to bee the receiuer of this vision : for the greater credit hereof , he describes himselfe by two modest tearmes : First , A brother : secondly , A companion : First , hee cals himselfe , their brother ; that is , of them who by faith were all members of the mysticall bodie of Christ. For the Church of God is a familie , whereof God the father is head and house-holder , Iesus Christ is the ●lder brother , and all beleeuers are fellow brethren in and by Christ , being by faith the adopted sonnes of God , members of that familie , and brethren 〈◊〉 to other . By this title ( your brother ) first hee setteth out his humility , and great modesty . For hee was a man at that time aboue all men which liue● , in reg●rd of his gifts and holinesse of life ▪ hee was the last Apostle , and had Apostolicall authoritie , b●ing a most ze●lous and constant professour , yet hee calleth himselfe a brother to 〈…〉 himselfe but equall with them , though they were farre inferior to him . And so should we esteeme better of our brethren than of our selues , and make our selues inferiour to them . Secondly , by this title we see he had his heart full of brotherly loue to all the members of the church of Christ , he loued them as brethren . So we are bound to loue all men , euen our enemies , as they be of the same flesh with vs , but those that bee of the same faith and religion with vs , to these especially should wee shew our loue and affection . So Paule sayth to the christian Romans , He affectioned to loue one another with brotherly loue , Rom. 12.10 . And great reason : for beleeuers are linked each to other with the neerest bond , they haue the same father , which is God , the same redeemer , the same faith , hope , baptisme , and the same benefit by Iesus Christ , his death and obedience . But this dutie is not practised ; there be that call themselues brethren , who ( as Isay saith ) hate them that tremble at the word ; and mocke them euen for the profession of the same religion , whereby they thinke to be saued . If any seeme to make more conscience of their wayes than others , they are reuiled and hated for the name of Christ ; which ought not to bee , for among all true Christians should bee brotherly loue . The second title , Companion , or copartner in three things ▪ in tribulations , in the kingdome , and in the patience of Christ. He cals himselfe Copartner with 〈◊〉 in tribulations for two causus . First , because at that time when hee wrote this vision ▪ the whole church was in persecution and tribulation vnder that cruell tyrant Dom●●ian , about fourescore or an hundred years after Christ● who banished him into 〈◊〉 : where he was not vnmindful of the afflictions of the church whereof he was a member : and therefore cals himselfe a partner with them in affliction . By which he shews what is that state of Gods church in this world , namely , to be vnder the crosse : and the members thereof must not bee companions of peace and ease , but copartners in affliction and tribulation . And therefore Christ teacheth those which will bee his Disciples these lessons . First , to deny themselues , to take vp his crosse daily and to follow him . And because of this estate , the church in this world is called The Militant Church , being in continuall fight against the diuell and his instruments . The consideration whereof is of speciall vse : For we in this land haue had peace and quietnes for many yeares without persecution , which wee must acknowledge for a speciall blessing vouchsafed to vs for this end , that now in the time of peace wee might prepare our selues against the day of triall . For seeing the estate of the church is to bee vnder afflictions ; wee are all in duty bound to waite continually when God will call vs out to suffer for his sake . No man can define the time , or the manner of our triall ▪ but yet that it will come we must resolue ; because of the vsuall estate of the church . God hath for a long time sent foorth labourers into his haruest , whereby no doubt many sheaues are gathered into the Lords barne . Now after this long gathering there will come a day of ●●●●ing ▪ The Lord will take into his hand the 〈◊〉 of affliction , and put it into his corne , and thereby try the chaffe from the wheat . It stands vs therfore in hand to prepare our selues in this time of peac● , that wee may bee found good corne in the Lords sieue , and not chaffe , which must be cast into vnquenchable fire . Secondly , he cals himselfe their copartner in afflictions : because his pitifull heart was moued with the bowels of compassion , towards all his fellow members , when he remembred their persecution , and affliction vnder the cruell tyrant Domitian . And the same affection should be in euerie one of vs towards the poore afflicted seruants of Christ : seeing they bee our fellow members , wee should haue a fellow-feeling with them , weeping with them that weepe , and shew our compassion in pittying them . If the foote be pricked , the head stoopes , the eye beholds and lookes on it , the finger puls it out , the hand applies the plaister , the other foote is readie to runne for helpe , the tongue to aske for counsell , & all the members are readie to affoord their mutuall helpe in pi●tie and fellow-feeling : so when any members of the church suffer affliction , be pricked with persecution for Christs cause ; then should we as members of the same body , be readie to do all the helpe wee can to them , especially in shewing our fellow-feeling with them . The second thing wherein he is this copartner is , in the kingdome of Christ , that is , the kingdome of heauen . Where obserue that he placeth fellowship in affliction , before companion in the kingdome : to giue vs to vnderstand , that through afflictions & crosses for Christs sake , is the readie way to the kingdome . It is that way which is beaten and troden by the Prophets , Apostles , and the Saints of God : as the Apostle saith , (a) th●ough manifold tribulations we must enter into heauen . And , this (b) momentarie affliction causeth to vs an inf●●it weight of glorie ; not by deseruing it , but by shewing the plain way thither . Wherby we are taught not to thinke it hard , when trials do befal vs , but rather to count it a good thing , yea exceeding great gladnesse , when any affliction doth befall vs for Christs sake : for herby we are brought like wandring sheep into that beatē path which leadeth to heauen . Nay , we must rather maruell when we professe the Gospell , and haue no affliction ; then we may (c) feare wee be out of the way , seeing the Lord afflicts euerie child which is his . Thirdly , hee is Copartner in patience : which he addeth , because it is a most worthie vertue , whereby wee are made able to perseuer in affliction till we come to heauen . Afflictions are the beaten way , heauen is our ioyfull end , patience is the meanes to make vs go on till wee come thither . Whatsoeuer things are written , are written for our learning , that we through patience , & comfort in the Scriptures might haue hope , Rom. 15.4 . Where true hope to come to heauen is obtained by patience , which maketh a beleeuer to go on in suffering till he come to life eternall . There is much fruit in the good ground , but not broght forth without patiēce , & the true beleeuer is saued by hope in this world , yet cānot come to heauē without patiēce , Ia. 5. for therby he must possesse his s●ule . Now because men will say , patience is an hard matter , and so are discouraged from seeking for it ; therefore to set an edge on ther desire , he addes , It is the patience of Christ : and it is so called , either because he commands it , or because it is his gift , and commeth from the spirit of Christ ; or chiefly because hee himselfe suffereth in his members , and as their miserie and suffering is his , so is their patience . The consideration whereof is a singular motiue to enduce euery child of God to patience , in bearing the crosse for Christ his sake : for they haue Christ their fellow sufferer , he takes part with them , and puts vnder his shoulder : Who would not then be content to suffer with patience ? And thus much of the branches of his fellowship seuerally . Now consider them ioyntly , and they containe a notable description of the communion of saints , which is a speciall article of our faith , standing in three things : In tribulation , In the kingdome of heauen , And in patience . And marke well , that this communion begins in tribulation , therein we must be partners , and that with patience , before wee come to haue fellowship in the kingdome of heauen . That man therefore that hath afflictions layd on him , must beare them patiently ; and when the members of Christ are vnder the crosse , hee must in tender compassion be touched with their miseries : and when he doth truly feele in his heart this Christian patience and compassion , then may he assure himselfe he is entred into this communion , and shall vndoubtedly with all saints be partaker of the ioyes of heauen . But if patience and compassion bee wanting , wee persuade our selues in vaine of this communion : and therefore let vs striue against impatience , and against the deadnesse and hardnesse of our hearts ▪ that we may neither murmur against God in our owne afflictions , nor ye● want compassion towards our brethren that any where suffer affliction for the name of Christ. Thus much for the circumstance of the person . Was in the Isle called Patmos . In these words is the second circumstance , namely , the place where this vision 〈◊〉 giuen to Iohn . This Patmos is one of those Islands , which the Geographer● call Sporades , lying in the West part of 〈◊〉 the lesse , neere to the churches to whom Iohn writ , and by the sea commonly called the Eg●●n sea . This Island was a small , base , and poore Island , little or neuer a whit inhabited . Saint Iohn had his vision not at Ierusalem , at Antioch , or Rome , but in Patmos , a base , poore , and little inhabited Island . By this we see , that in the new Testament there is no respect of one place aboue another , in regard of Gods presence , and our fellowship with him , hee doth as well manifest himselfe to Iohn by this vision in Patmos , as to other his Prophets and Apostles in Ierusalem the holy citie . In the old Testament there was difference of places , in regard of Gods solemne worship and presence ; as the Lord shewed his presence , and tied his worship especially to his Tabernacle and Temple at Ierusalem . This Daniell sheweth by his gesture in prayer : for being in captiuity , when he prayed in his chamber , He opened the window which was towards the Temple at Ierusalem , and turned his face thitherward . But now in the new Testament , that difference of place is abolished in respect of Gods worship . And therefore Paule willeth , That men pray euery where , lifting vp pure hands vnto God : and so for all the duties of religion wee must thinke the like . I. Then away with Popish pilgrimage to churches and chappels of Saints , or to their reliques . This is meere superstition : for God is present euery where , and a man that will worship God in spirit and truth , may haue fellowship with him in one place as well as another . II. Also this may serue to correct a false conceit which many haue of our churches and chappels : for when they come to a dwelling house , they thinke it not their dutie , there to humble themselues , to kneele downe , and call vpon God : but if they come into a church or chappell neuer so often , vpon ordinarie affaires they fall downe to prayer . The reason is , because they thinke these places bee more holy , and God more present there , and they shall sooner be heard in them than in their common houses : which is vntrue : for in the new Testament all such diuersitie of place is abolished in regard of Gods seruice and presence : the dwelling house is as holy as the church . Indeed churches must bee maintained , because in them the people may more orderly and conueniently meet together to serue God publickly in the word and prayer : for which time all due reuerence must be obserued in them : but we must not think that they are more holy than other places . More particularly , in this circumstance of place note two things : First , by what meanes Saint Iohn came thither : Secondly , to what end , and for what cause . The meanes was banishment by the emperour Domitian : the cause was , for the word of God. For the first , hee came and abode in Patmos , being banished thither for the Gospels sake . In this his banishment consider many excellent things : First , Saint Iohn was a most worthy Apostle , endued with rare gifts , a singular maintainer of the Gospell , and a famous founder of the church of God , and chiefe pillar thereof in those dayes when he wrot this booke : and for this cause most hated of the cruell persecutor Domitian , and of the Romanes . And yet obserue , That whereas many other true Christians were put to the sword , S. Iohn is not , but escapeth by banishment . The cause of this was Gods speciall prouidence , by which hee reserued him for the benefit of the church , that hee might receiue this Reuelation , and commit it to writing , for the perpetuall good of all his children . And so though Domitian was a cruell tyrant , and wanted no malice towards Iohn , yet hee could not kill him . God ouerruled him , that he did but banish him , and that into such an Island , wherein he might quietly receiue these visions , and pen the same for the good of the church . By this wee see the great care and prouidence of God ouer his church , that hee doth bridle and ouerrule the cruell minds and might of bloudie persecutors , that they cannot for their hearts do any thing , but that which serueth for Gods glory , and the good of his church , though they intend the contrary . For Domitian intended onely the hurt of Iohn , yet see , by his banishment into that Isle , he had fit place to receiue these visions for the good of the church . So in the death of Christ , the Iewes and Gentiles , and all the people banded themselues together , to put Christ to death , and the diuell he laboured to stirre them on to practise their intended malice . Yet the ouerruling power of God , who bringeth light out of darkenesse , directeth and ordereth this their malice and wicked practise to the most excellent worke that euer was , euen the redemption of mankind . So Iosephs brethren intended no such deliuerance as God wrought by him , in selling their brother . This consideration should comfort all Gods children in the time of any outward distresse , euen the remembrance of Gods ouerruling hand . Secondly , in that Iohn went into banishment , when it was so appointed , wee learne , That when we are oppressed and persecuted by tyrants for Christs sake , we must not make resistance , or offer violence , but suffer all iniuries with patience : for as one sayth truly , The Christians weapons in persecution , are onely prayers and teares . And Saint Iohn often in this booke addeth this conclusion , after the foretelling of persecution , Here is the patience of Saints ; shewing that patience must be the complete armour against all our bloodie enemies . Thirdly , here also obserue , That Iohn came into this Island , not of his own accord , as chusing a solitarie life to bee the most happie state of perfection ; but by violence and constraint . For if hee had come into it voluntarily , being little or not inhabited , hee could not haue done the duty of his Apostleship in preaching the Gospell , and laying the foundations of the church . This then confuteth the Monkish life , which is no life of holy perfection ( as Papists call it ) but of glorious superstition and slat impietie before God : for hereby they forsake their callings , and vtterly disable themselues to do those duties which God requireth of them in church , commonwealth , or familie . Fourthly , whereas Iohn being banished , receiued his visions in a barren and base desolate place : we see , that those which honour God shall be honoured of God , euen then when men seeke most to disgrace them : for what greater disgrace could they haue put vpon Iohn , than to banish him into so base an Island ? Yet because it was for Gods glory , euen there doth the Lord appeare vnto him , and honour him much in reuealing vnto him these visions . So when Ioseph was sold of his brethren , and most dishonoured of them ; then did God exhalt him most of all . The same may bee sayd of Daniell in Babylon , whom God did most aduance , when his enemies sought his greatest ruine : and the same is true of all Gods children , Them which honour God will he honour . II. point . The cause for which hee came into this Isle , is expresly set downe , for the word of God : that is , because he was a publisher and preacher of the word of God : for the performance of which dutie he was banished . By which wee may note , That all naturall men ( as Domitian and his court , and all the Gentiles , without Gods speciall calling ) doe beare a deadly hatred towards Gods word . For S. Iohn was a most worthy Apostle , a famous man for gifts , a singular preacher of the word of God ; yet is hated , nay banished , not for his owne cause , but for the word of God. This hatred hath appeared in the heathen emperours , by their bloudie persecutions against the preachers and professors of this word : and yet though men hate it naturally , the same word winneth them , and taketh place in their hearts for their conuersion , and causeth them to loue it : so as successiuely it hath beene spread ouer all the world . Which shews against the Atheist , That the word taught by the Prophets and Apostles , is indeed the true word of God , not the inuention of man : for mans word being hated , cannot win vnto it him which hateth it : but the word of God preuaileth by grace in the hearts of those who hate it by nature , which it could not doe , vnlesse there were in it some diuine power . Againe , seeing Iohn was banished for Gods word , all ministers are to cast their accounts , and make this reckoning , that they may and must suffer trouble & persecution , yea , sometime banishment it selfe , for the Gospels sake , if they will be faithfull . For that which befell the principall founders and chiefe builders of the church , cannot bee auoided of them which are ordinary ministers , if they will be faithfull . Christ acquainteth his disciples with this , telling them , That they are euen accursed , when all men speake well of them . Let none therefore thinke it strange at this day , if for well doing , they heare and receiue euill : nay , let them feare the curse , when all men prayse them . And for the witnessing of Iesus Christ. Here Iohn doth note more specially the cause of his banishment , to wit , for testifying the hystorie and doctrine of the gospell , the summe whereof is this , That Iesus Christ , the sonne of Marie , is the sonne of God , and redeemer of all that beleeue in him to the iustification of life . This testimonie S. Iohn puts downe , to giue vs to vnderstand , what part of Gods word that is , which is most hated of the world : and for the preaching whereof Gods ministers are persecuted and banished , to wit , the gospell of Iesus Christ especially : for the law is in part naturall , but the gospell is supernaturall , and to mans reason absurd ; for the preaching whereof , men in all ages haue been persecuted . The reason hereof is this , God in the beginning made a couenant with man , promising , That the seede of the woman should breake the serpents head . Now the gospell is that glad tidings , wherein is declared , that this promised seede is come ; who hath indeede bruised the head of the serpent . Hereupon the diuell maligneth the gospel aboue all parts of Gods word , and accordingly hath laboured by al meanes to suppresse the same ; partly by persecution , as hee did in the first three hundred yeares after Christ ; and partly by bringing into the church damnable heresies , which did destroy the gospell by deprauing the natures and offices of Christ , when by outward violence he could not preuaile . Now seeing the diuell and his instruments doe thus hate the gospell , and labour to extinguish it : we on the contrarie must labour to know , and to beleeue to loue and embrace the gospell , that so we may vphold and maintaine the same . Vers. 10. And I was rauished in the spirit on the Lords day , and heard behind mee a great voyce , as it had beene of a Trumpet . In this tenth verse are set downe the third and fourth circumstances of this vision . The third is the manner of receiuing and giuing this reuelation to Iohn , namely , in a traunce . The fourth is the time when it was giuen , on the Lords day . Touching the manner , it is noted in these words : I was in the spirit . That is , I was by the mightie and extraordinarie worke of the spirit of God cast into a traunce . That this 〈◊〉 bee so expounded , appeareth by comparing this phrase with the like in the whole prophesie of Ezechiell , who vseth to say , I was in the spirit , when hee expresseth and signifieth that hee was cast into a traunce , and therein receiued some vision by the spirit . To vnderstand this the better , consider two things : first , what a traunce is : secondly , the end of it . First , a traunce is an extraordinarie worke or action of Gods spirit . Wee must not thinke , that traunces come from the vertue of the starres , nor from the constitution of mans bodie , or by the strength of imagination , as some haue fondly thought : but they are wrought by the holy ghost . Secondly , it is not euery worke of the holy ghost , but an extraordinarie worke , aboue the order of nature . It is also powerfull and mightie , wherein the whole man , both in bodie and mind is altered : which Saint Iohn here expresseth , saying , I was in the spirit . This extraordinarie worke of the spirit consisteth in two actions ; one vpon the bodie , the other vpon the mind . First , in procuring a traunce , the spirit of God casteth the body of man into a dead sleepe ; whereby all the sences , both inward and outward , are benummed : so Genes . 15.12 . when God renewed his couenant with Abraham , hee casteth him into an heau●e sleepe : that is , into a traunce , wherein all his sences were benummed ; onely his mind was waking . The action of the Holy ghost on the mind is , to draw it from fellowship with the body , and all the sences , to haue a neerer fellowship with God , that so the spirit of God may enlighten it with diuine light , that it may vnderstand the things which are reuealed to it : as wee may see in other extasies and traunces of the Prophets and Apostles . As in that of (a) Pe●er , when he saw the vision of beasts cleane and vncleane . And thus wee see what a Traunce is , namely , an extraordinarie powerfull work● of the spirit vpon the whole man , ca●ting the bodie into a dead sleepe , and making the mind fit to receiue the things which are reuealed vnto it of the Lord. II. point . The end of traunces . God for two causes reuealeth his will in traunces vnto his seruants , as to Iohn in this place . First , that 〈◊〉 might know , that the things reuealed were not inuented of themselues , but giuen of God. Iohn herein had no vse of his bodily sences , hee neither heard , saw , nor felt , but they were asleepe . And therefore the vision must needs be from God , and the glory therof wholly his . Secondly and chiefely , that the things reuealed might take the deeper impression in the vnderstanding : for the mind being freed from fellowship with the body , and not hindered by any phantasies of the sences ( they being all asleepe , and quiet ) doth then most liuely and sensibly apprehend and retaine the impression of things reuealed . Here then we see the great care of God , that his seruants might throughly vnderstand , certainely beleeue , and constantly keepe in memorie the things hee deliuered vnto them . The like care he shewed in reuealing his will to all his former Prophets , he would not haue their minds troubled with the fellowship of the body ; nor hindered of the sences inward or outward , but wholly taken vp for the seruice of his spirit . And there is good reason of this : for if they must faithfully teach Gods will to others , to make them know and vnderstand , to beleeue & remember the same : is it not necessarie that they themselues should throughly vnderstand , soundly beleeue , and firmely keepe in memorie whatsoeuer God reuealeth ? This dealing of the Lord for this end with his holy Prophets , teacheth vs that the ordinarie ministers of the Gospell at this day ought to imploy themselues with all care and diligence , that they may throughly vnderstand the will of God in his word , and withall beleeue it soundly , and remember it carefully . We must not now looke for traunces and visions , as they had , but we must vse continuall study in the word , which is the ordinarie meanes to come vnto this knowledge . This dutie concerneth all students in diuinitie , and all others which desire a good vnderstanding in the word of God. And for their furtherance herein they must haue principall care to search into the text of Scripture throughly : thereby shall they best conceiue the proper meaning of the holy ghost , and with greater facilitie keepe the same in memorie . For one sayth truly , That euery good minister should bee a good text man. Whereby is descried a common fault of many students : who rather imploy themselues in the auncient writings of men , than in the word of God : nay , many spend their best time in the base writings of wicked & hereticall monks and friers . It cannot be denied , but many of the fathers were worthie members of Gods church : but if the fountaine be left , the ministerie will soone bee tainted with the filthie puddles of mens inuentions . Againe , in this dealing of God with Iohn , we may obserue the truth of Christs saying , to him that hath , it shall be giuen . For though Iohn was endued with rare knowledge and singular gifts , yet the Lord addeth more knowledge to his former . The Lord found him faithfull in the duties of an Apostle ; and therefore reuealeth the knowledge of many secrets vnto him in most full manner : euen so it is in Gods church at this day : all that haue care to know the will of God , and doe it , though their knowledge be small at the first , yet the Lord will helpe them , and adde dayly to their knowledge . And the cause why many heare the word of God and profit not ; but wax worse , or stand at a stay , is , because they labour not to haue their knowledge encreased , by putting in practise that which they know : for if they did , then to him which hath , should more bee added , and hee should haue abundance . As on the contrarie , when we be negligent to heare or know and to obey the will of God : wee haue a spirit indeed sent vpon vs , yet not Gods spirit , but the spirit of slumber , of blindnesse & ignorance , so that we see , and see not ; heare , and vnderstand not , Isay. 6.9 . On the Lords day . In these words is the fourth circumstance , namely , the time when this vision was shewed to S. Iohn . This day which here is called the Lords day , among the Iewes was the first day of the weeke called by vs Sunday . It is called the Lords day for two causes : First , because on this day Christ rose from death to life : for Christ was buried the euen of the Iewes Sabboath , which is our Friday ; and hee rested in the graue their whole Saboath , which is our saturday , and rose the first day of the weeke early in the morning , which is our Sonday . Secondly , this first day of the weeke ( according to the Iewes account ) came in stead of the Iewes Saboath , and was ordained a day of rest for the New testament ; and sanctified for the solemne worship of the Lord. And for this cause especially it is called the Lords day , the manifestation whereof ( as some thinke ) Iohn chiefly intended in this title . And touching this time : for our better vnderstanding , let vs consider three points : First , who changed the Iewes Saboath : secondly , for what cause ; thirdly , whether the Church hath now in the New testament power to change the Saboath day we now celebrate , to any other day of the weeke . For the first : it is commonly thought that the Iewes Saboath was changed into this Lords day by christian emperours , long after the ascention of Christ. But it is more consonant to the tenour of the New testament to hold , that Christ himselfe was the author of this change . My reasons are these : First , that which the Apostles deliuered and enioyned the Church , that they receiued from Christ , either by voyce or instinct , for they deliuered nothing of their owne head . But the Apostles deliuered , and inioyned this Saboath to the Church , as to be kept a day of holy rest to the Lord as appeareth , 1. Cor. 16.1 . Where Paule ordained in the churches of Galatia and Corinth , that the collection for the poore should be on the first day in the weeke : This hee left not to the choise of the church , but appointed it by authoritie Apostolicall from Christ. Now the day of collecting for the poore ( as appeareth in the histories of the church ) was the Saboath day ; when the people were assembled for Gods seruice . For this was the custome of the church for many yeares after Christ , First to haue the word preached , and the Sacraments administred , then to gather for the poore : and for this cause in the writings of the church , the Lords supper is called a sacrifice , an oblation , and the masse ; not a reall sacrifice as the papists vse it ; but spirituall , because therewith was ioined collection for the poore , which was a spirituall oblation , not to the Lord , but to the church for the releefe of the poore ; and it was called the masse , because the collected releefe therat was sent to the poore saints abroad . A second reason is this : The Apostles thēselues kept this day for the Saboath of the New testament , Act. 20.7 . And it cannot bee proued that they obserued any other day for an holy rest to the Lord after Christs assention , saue onely in one case , when they came into the assemblies of the Iewes , who would keepe none other but the old Saboath of the law . A third reason is Iohn 20.19.26 . The same day where●n Christ rose from death being the first day of the weeke , ●e appeared to his disciples , being gathered together , and taught them many things , which concerned the gouernement of his Church . And eight dayes after being the first day of the weeke , hee appeared vnto them for the same end . Now it is more than likely that Christ in his own person gaue them an example to celebrate and keepe that day wherein he rose againe for a Saboath of the New testamen● . II. point . The Saboath of the Iewes was changed for two causes . First , to maintaine the libertie of the church , of the New testament whereof this was a great part , tha● they were freed from the ceremonies of the Iewes : For when this day was changed , the church was no more tied to the Iewes Saboath , neither had any such regard of dayes and times . Secondly , that there might be a more fit time for the memorie of the worke of mans redemption : For as God in the Old testament appointed the seuenth day to be a day of rest to remember the first creation : So in the New testament it stands with reason there should be a day to celebrate this worke of redemption , which is a wonderfull creation ; wherein ( as Isay saith ) are made a new heauen , & a new earth , Chap. 66. And wherby men become new creatures , 2. Cor. 5.17 . Nay this redemption is a more glorious worke than the creation ; for in that creation Adam was the head , but in this redemption Christ Iesus is our head . By the first creation wee receiued a temporall life ; but by redemption wee receiue life eternall . In the creation Adam was espoused to Eue , but in the worke of redemption euery christian is espoused to Christ Iesus . By creation Adam had an earthly Paradise : In this redemption we haue an heauenly kingdome . In the creation Gods power , and wisedom did principally appeare . In this redemption with power and wisedome he shewed mercie and iustice : Iustice in Christs passion , and mercie in our forgiuenesse . By creation he made man of nothing , but by redemption hee made him of worse then nothing , and better then he was . Therefore seeing this worke of our redemption is farre passing the creation : it was meete a day should be set a apart for the memorie thereof : Now no day could be more fit then the first day of the weeke , in which Christ rose againe ; whereby he confirmed the worke of our redemption : for he died for o●r sinnes , and rose againe for our iustification , Rom. 4.25 . III. point . Whether may the church of the New testament chaunge this Saboath day to any other day of the week , as to tewsday , wednesday , &c. Ans. The church hath no such power , for time is the Lords , and the disposing thereof is in his hands . Therefore Christ saith to his Disciples , It is not for you to know the times and seasons , which the father hath kept in his owne hands , Act. 1.6 . As if hee should say , The father hath kept times and seasons in hi● owne power ; and therefore it is not for you to knowe them : Now if that were a good reason , as no doubt it was ; then is this also sound and good . If God haue the disposing of times in his hands , then it belongeth not to the church to dispose of them : but God hath the disposing of all times in his hands , ergo . And it may be otherwise hen●e gathered thus ; If that which is lesse belong not to the church , then that which is more doth not : But the knowledge of time and seasons which God hath in his power belongeth not to the church , which is lesse than the disposing of times and seasons . And therefore the church hath not power to dispose of them ; and so by consequent may not alter the Saboath day . Obiect . In the Old testament the Iewes appointed festiuall dayes : as the feast of Dedication which Christ kept holy , Ioh. 10.22 . instituted by the Machabees , in token of thankfulnesse for their deliuerance : and for restoring of religion and the temple which Antiochus had pulled downe . And also Mordichay instituted the feast Purim : which was celebrated of the Iewes afterwards . Now if they had power to make holidayes , then they might alter the Saboath day ; and so may the church in the New testament . Ans. These feasts of the Iewes were no Saboaths set wholly apart for the solemne worship of God : but were onely daies of the solemnitie appointed by the church in token of ioy and thankfulnesse for the repairing of the temple , & deliuerance of Gods people : And were onely celebrated as they serued to put the people in mind of these outward benefits . So that whereas some hold that the church hath power to alter the Saboath day : or to make two more Saboath dayes in a weeke if it were conuenient ; it hath no ground in Gods word ▪ For that authoritie which doth alter this day must not bee lesse than Apostolicall . And thus wee see why this day was called the Lords day . Now if the first day of the weeke bee the Lords day , set apart for his honor in the memorie of so great redemption , then here are three sorts of men reprooued . First , those that make the Lords day a day of vaine pleasure and delight . This is the manner of all sorts of men , but especially of the yonger sort and seruants , who spend this day in carnall reioycing , in riot , gaming , and wantonnesse ; neuer thinking of the worship of God , which is then to bee performed . But these sin greatly against the Lord : for hereby they peruert the end of the Lords day : It should be kept holy and glorious to the Lord , but they turne it to the worship and seruice of the diuell . The second sort here reprooued are those which liue more ciuilltie than the former ; but yet they thinke they may do what they will on the Lords day : as to take their iourneys thereon , and imploy themselues in their ordinarie affaires : perswading themselues they may serue God with as good an heart when they are alone about their busines , as they do who go to the church . But these men sinne grieuously against the fourth commandement : for hereby they make that their owne day which is the Lords . A third sort here reprooued , though not so bad as the former , are those who thinke it needfull to serue God at those ordinarie times of the Saboath which the lawes of the land inioyne vnto men ; and therefore they will come duly to morning and euening prayer : thinking that they are not bound besides to heare the word of God preached , and that all the rest of the day they may doe what they will pertaining either to their profit or pleasure . Of this sort are our ignorant people , and a great number euerie where . But they sinne grieuously against God , for the Saboath day is called the Lords day , because it is wholly consecrated to his worship : but they part stakes with the Lord , and giue him but a part of his owne day , and that the lesser : taking the rest vnto themselues , which thee mispend vpon their lusts . Now as these vices must be abhorred so on the contrarie , wee must with all conscience keepe the Lords Saboath holy according to th● fourth commandement . And therefore we must thereon cease from all workes of sinne , and from the workes of our callings ; and sanctifie this day wholly by applying it all to the honour and worship of God. And here we must remember that there is a double sanctification of the Saboath : publike , and priuate . Publicke when men assemble themselues together publickly to heare Gods word for the increase of faith and knowledge : and to call on Gods name for further graces ; as also to giue him thankes for his mercies , and to receiue his Sacramens . Priuate , when men in their priuat places imploy themselues in holy duties of prayer , reading , and meditation vpon Gods word & works : whereby God is honoured , and their souls edified : and both these must bee performed to the Lord euerie Saboath day of euery man : For wee may not abridge God of that tim● wherein glorie should be giuen to his name . If the officers should take our seruants in the weeke day from our priuat businesse , & imploy them in publicke affaires , wee would thinke much at it , though it were for the common good . And shall we not thinke that God will take himselfe dishonored of vs when we shall take either whole or part of his holiday , and imploy it in our businesse . A maine cause why many profit little by the publicke mininisterie , is want of priuat sanctification of this day . Therefore we must learne to sanctifie the Saboath of the Lord , for else we shal neuer increase in faith , knowledge , or obedience as wee should : for the begetting and increase whereof this day hath beene set apart and sanctified from the beginning . Obiect . 2. Why did the Lord shew this vision vnto Iohn rather on this day then any other ? Answ. Though Iohn were absent from the church in regard of bodily presence : yet hee was present in spirit withall the faithfull , and therefore no doubt on this day hee gaue himselfe to prayer , and other duties which he could performe for the glorie of God in that solitarie place . Now it is the Lords manner when his seruants are thus humbled , then to come and reueale himselfe vnto them in speciall manner . So he did vnto Daniel , Dan. 9. and to Cornelius , Act. 10. and to Peter praying alone on the house toppe , Act. 10.11 . And so doubtlesse finding Iohn thus imployed this Lords day , he reuealed his will vnto him touching the state of the church to the end of the world . Hence we learne sundry instructions : First , whereas Iohn being in a sollitarie Island kept the Saboath : wee may obserue that all persons who are seuered from the assemblies of the church : as the prisoners and those which are sicke of a dead paluesie , or other great diseases : As mariners though they bee in the middest of the sea should keepe holie the Lords Saboath by performing such duties as God requireth : as prayer , confession of sins , and thanksgiuing ; whereby God may be glorified , though they cannot come to the publicke ministerie of the word . Secondly , in that Iohn receiued his vision on the Lords day , when hee gaue himselfe to prayer and holie duties ; Hence ariseth a consolation to Gods church , that God draweth neere vnto them , that draw neere to him , as Iames 4.8 . And so let vs humble our selues and draw neere to the Lord by prayer , and thanksgiuing ; and the Lord in mercie will shew himselfe sundry wayes , and draw neere vnto vs. The cause why men haue so little tast of Gods mercie and loue towards them , is because they do not draw neere vnto him , by doing those duties which he requireth at their hands . For when men draw backe from God , is it not good reason hee should draw backe from them ? This therfore must stirre vp our harts , and moue vs to come often to God by prayer and thanksgiuing : for by vse in these duties shall wee get acquaintance with the Lord. Thus much of the circumstances of this vision . And I heard behind me a great voyce , as it had bene a trumpet . First , here followeth the parts of this vision , which are two : The beginning or entrance into it in this verse , and part of the twelft . Secondly , the matter and substance thereof from the twelft verse to the end of the third chapter . The entrance into the vision is a preparation , whereby the Lord maketh Iohn more fit to apprehend and receiue the things reuealed . In which preparation we must obserue first the meanes : secondly , the parts thereof . The meanes whereby God prepareth him , is a voyce : And I heard a voyce . The like manner of preparation hath God vsed in former times when hee intended to make with Adam the couenant of reconciliation in the seed of the woman : First , he prepared him by a voyce speaking vnto him before he appeared , and by this voyce caused him to slie for feare . Then hauing rebuked him for his sinnes , he made with him this couenant of grace , Genes . 3. And in mount Synai before the Lord gaue the law , hee first came downe in thundering and lightning , and with the sound of a trumpet to terrifie the people : and then hee vttered his law to Moyses , and to his people . So when the Lord would instruct Samuel touching the house of Elie , he awoke him by a voyce , again , and againe : and then spake plainely vnto him . And in all visions vsually , and generally the Lord vseth to prepare his seruants by voyces , by signes , and words , that they might bee more fit to receiue such things as hee reuealed . This dealing of God with Iohn , in preparing him to the worthy receiuing of this vision , teacheth vs that wee much more should bee prepared to heare and receiue the will of God ; for wee come farre short of those excellent gifts of God , which were in Iohn , who yet must be prepared . Our comming to heare Gods word is to learne the same , for the increase of knowledge , faith , and obedience . Now the word of God is hard , and we dull to learne ; wee must therefore by all good meanes prepare our selues , that our minds and harts may be fit to receiue the same with profit . The cause of so little profit after long hearing is want of preparation : but hereof we haue entreated alreadie vpon the third verse . This voyce is here set out vnto vs three wayes : First , by the place whence it came : Secondly by the qualitie of it : Thirdly , by the matter and substance which it contained . For the place : it was vttered from behind him : which the Lord obserued to stirre vp ●●re attention in Iohn ; for vsually men doe more carefully marke those things which come on a sudden behind them , than those which are spoken or done directly before their face . Secondly , for the qualitie of it , this voyce was great ; as is expressed further by a similitude , Like the sound of a trumpet ; that is , full of power and maiestie . Which also God added vnto it , to further attention in Iohn . For if it had beene an ordinarie voyce , or small , hee would not so much haue regarded it : but being so sudden , so great , and full of maiestie , it could not but make him verie attentiue . Now seeing Christ is so carefull to prepare Iohns mind with attention and diligence to receiue the things which should bee told him : This teacheth vs , that when we come to heare Gods word , we must vse all meanes of attention : for if it were needfull to Iohn , then is it farre more necessarie for vs , who are farre inferiour to him in all gifts of vnderstanding and memorie . And here also is another cause of small profit and little liking of Gods word , namely , want of attention in the heart . Wee must therefore like godly Lydia , Act. 16. stirre vp our dull and heauie spirits , and with all diligence marke the things wee heare . And here we must take heed of two enemies to attention : the first are by-thoughts : as when the body indeed is present , but the mind wandereth from the word , and is wholly possessed with thoughts of pleasure , or other worldly affaires : For these bee thornes in the ground of our hearts , which choke the good seede of the word . Many will complaine they cannot marke and remember that which is taught ; now the cause is in themselues their wandering thoughts , which hinder both vnderstanding and memorie : for the mind conceiuing other matters , cannot obserue how one point dependeth on another , much lesse remember them afterward . The second enemie to attention , is dulnesse and heauinesse in body & soule ; a common fault in many hearers , which sheweth it selfe by drowsinesse and sleepinesse in the time of preaching , when they ought to stirre vp their bodies and hearts to all attention . If a man should bee dull and heauie when his prince is speaking vnto him of some weightie matter that is for his good , it would bee taken for a part of contempt and disloyaltie towards his maiestie . What disloyaltie then is this vnto the king of kings , that we should bee dull and heauy , when himselfe vouchsafeth to speake vnto vs out of his word , the mysteries of our saluation ? And surely , among other things this drowsinesse is one cause of small profit , by the ministerie of the word . And therefore if wee would encrease in knowledge , and in the gifts of grace vnto saluation , we must prepare our selues before we come , and in hearing cast off all dulnesse of flesh and spirit , and with all might stirre vp our selues to attentiue hearing : so shall the word be blessed vnto vs ; otherwise our hearing shall turne to our deeper condemnation . Verse 11. Saying , I am Alpha and Omega , the first and the last : and that which thou seest write in a booke , and send it vnto the seuen Churches , which are in Asia , vnto Ephesus , and vnto Smyrna , and vnto Pergamus , and vnto Thyatira , and vnto Sardai , and vnto Philadelphia , and vnto Laodicea . These words containe the third description of this voice , whereby Iohns heart was prepared , touching the substance and matter which was vttered : which consisteth in two things . The first is a testimonie in these words : I am Alpha , and Omega , the first and the last . The second a commaundement in the wordes following : That which thou seest write , and send &c. I. Touching the testimonie , the substance thereof is set downe in the eight verse , where the words were handled , and the meaning shewed . They do serue directly to proue the Godhead , and eternitie of Christ , which Christ himselfe doth here auouch , to giue vnto Iohn , and vnto the Church full assurance , that the things now vttered and deliuered , were from God : for saying , I am Alpha and Omega , the first and the last , it is as much as if he had said : I which speake vnto thee am God , and therefore the things I deliuer , are from God. In this testimonie note Gods speciall care in regard of his truth , hee doth not content himselfe with reuealing his will vnto his Church ; but more specially his care is , to certifie the Church of the truth thereof , that it is indeed from God. This hath beene Gods care from the beginning : When Peter receiued a vision from God , withall Gods spirit assured him , that the things reuealed therein were certen & sure . And so when Christ preached the will of his father among men , hee did withall worke strange miracles , to confirme and seale vp the truth of his doctrine , that it was from God. This speciall care of God ouer his Church doth first confute the Papists opinion touching Scripture . They hold the Scripture to bee certen in it selfe , but not vnto men , till the Church giue testimonie thereunto . But this is false : for God euer had this care ouer his Church , not onely to reueale his will vnto them , but also to vse meanes for the assurance of their consciences , that that which was reuealed was his vndoubted and perfect will. And therefore the word of God is certen , and euer was , not onely in it selfe , b●t to the consciences of beleeuers , and that without the testimonie of the church : and so should bee , through the testimonie of the church should neuer come thereunto . Secondly , hereby are confuted many carnall men , who will be of no religion ; because ( say they ) there is no certainetie in the matters of religion : mens opinions therein are so diuers , that so many men , so many minds almost , and no man can tell who speakes the truth . Answ. It may be that men in sundry matters hold sundry priuat opinions : yet in the church of God , all the true members of Christ hold the same opinions touching the foundation of religion . But let it bee graunted , That all men on earth were of diuers opinions touching matters of religion , should religion therefore bee vncertaine ? God forbid . For religion is certaine vnto men , by the meanes that God hath appointed to certifie the conscience of the truth thereof , and thereby might men come to the truth and certaineti● of religion taught by the Prophets and Apostles , though all men in the world were of diuers opinions touching the same : Thus much of the Testimonie . II. point . The commaundement giuen to Iohn is in these words : That which thou seest write in a booke , and send it to the seuen Churches which are in Asia . This commaundement hath two parts : First , To write the things seene in a booke : secondly , to send the booke to the seuen churches here named . And both these must Iohn do , being now disabled by his exile to preach these things vnto them personally , for these causes . First , that these churches might be edified in the faith , and strengthened in these most grieuous times of persecution . Secondly , that they might become keepers of this booke for the good of others : for the church of God is the pillar of truth : not onely , for that it publisheth Gods truth : but also because it keepeth it , and giueth testimonie therunto . In this commaundement note sundry things . First , that the word of God , written and penned by the hand of man , is a notable helpe to the church of God , and a worthy meanes to edifie the same , els Christ would neuer haue commaunded Iohn to haue written these visions , and sent them to the Churches . Which serueth to confute the blind Papists , which say the word written is but an inkie letter , and a nose of waxe ; because the sence thereof may be turned euery way as man will. This also confuteth the Anabaptists , which so much magnifie their Reuelations , and make no account of the word written . If the Lord had thought it best , hee would haue taught these churches by reuelations : but they must learne by the word written . Secondly , that the reading of Gods word either publickly or priuately , is an ordinance of God : for the Lord commaunding Iohn to write this booke , and send it to the churches , hereby implieth , that they must reade the same as they did other bookes of Scripture . The preaching of the word is indeede the most worthy instrument for the founding and confirming of Gods Church , whereby ordinarily iustifying faith is wrought in the heart : and yet reading must haue his due reuerence , as a meanes to confirme , and encrease true knowledge , faith , and repentance , where it is begun . Thirdly , here note , that a man may be vnder the crosse , and in persecution , and yet remaine in the speciall fauor of God : for this banishment into such a desart place , was vnto Iohn a grieuous crosse : and yet the Lord vouchsafed there to reueale himselfe vnto him , and to make him the penman of this booke . Which honour hee vouchsafeth not to all , but to them that are most dear vnto him . Which thing each one should carefully obserue : for our nature is so corrupt , that when wee are vnder the crosse , it would persuade vs , we are cast out of the loue and fauour of God. In the end of the verse , the seauen Churches , Ephesus , Smyrna , and the rest are named . Which seuen places , were seuen famous cities in Asia , wherein were planted the most famous churches that were in those parts , and for their excellencie are they named . And thus much for the meanes of Iohns preparation : Now follow the parts thereof , which are two : first is hearing , folded vp with the former meanes : And I heard a voyce . Second is Turning of himselfe , to see the partie that spake vnto him in these words . Verse . 12. Then I turned backe to see the voice which spake with me : and when I was turned , I saw seuen golden candlestickes . That is , so soone as I heard this sudden and mightie voice , I turned my selfe to see who it was that vttered the same . In this behauiour of Iohn we are to learne our dutie : so to dispose our hearts towards God in the receiuing of his word , as Iohn disposeth himselfe towards Christ in the receiuing of this vision . So soone as the voice spake , Iohn hearkened , and because the sound thereof came behind him , he turned himselfe to looke on him that vttered it . Euen so must we doe , we are by nature strangers with God , slow to heare when hee speaketh , and readie to turne our hearts from God , when we heare . Therefore when God speaketh vnto vs in the ministerie of his word , we must hearken : And though we bee going another way , yet wee must turne our selues from our euill wayes , and encline our hearts to his voice , that we may haue fellowship with him . Saint Iohn had not seene this maruellous vision , vnlesse hee had turned himselfe to behold him that spoke . No more shall wee at any time feele true fellowship with the Lord , vnlesse we turne our hearts vnto his word , and that betimes , while he speaketh vnto vs in the ministerie thereof . Thus much for the first part of the vision , viz. the entrance thereunto . The second part it the matter and substance of the vision ; containing a most worthie representation of Christ in his maiestie , as he is the Prophet , King , and Priest of his church : set downe at large by a description of Christ , continuing from this twelfth verse vnto the end of the third chapter ; wherein Iohn sheweth what hee receiued of Christ , partly by hearing , and partly by seeing . And first he beginneth his description of Christ , as hee saw him represented in vision : and so describeth him by two arguments . First by the place where he saw him : Secondly , by his forme and figure wherein he appeared . I. For the place , Iohn saw him in the middest of the seuen golden candlesticks . These seuen candlestickes here seene , are the seuen Churches of Asia : the particular churches of God , being compared to candlesticks , as Christ expoundeth himselfe , vers . 20. Now the particular congregations of Gods church bee called candlestickes , for that resemblance which is between them . For as the candlesticks serue to bear vp and hold forth the light that is set therein : so the particular churches of God on earth , they beare vp and shew forth the light of the gospell vnto the whole world , partly in the ministerie of the world , and partly in the profession of the faith of Christ. From hence sundry things are to bee learned : first obserue , that the churches are rather called candlestickes than candles ; To giue vs to vnderstand , that they haue no light of themselues , or from themselues , but onely are Gods instruments to beare vp and hold forth the light in the ministerie of the word , and profession of the faith : for Christ Iesus is the onely true lampe and candle that giueth light to the heart and conscience by his holy spirit in the word . Secondly , hence euery one that professeth himselfe to be a true member of Gods church , must learne his duty , which is earnestly to labour to become a shining and burning candle . Indeed this principally concernes the ministers of the church : and therefore Iohn Baptist is called a burning and shining light , Iohn 5. vers . 35. but yet it must also bee verefied of euery member thereof , as Saint Paule commaundeth : (a) Shine ( sayth hee ) as lights in the world , in the middest of a naughtie and c●●oked nation : holding forth the doctrine of life , that is , the gospell . Quest. How shall euery member of the church become a burning light ? Answ. First , hee must haue his mind enlightened in the knowledge of Gods will and word : and then as a candlesticke hold out and send forth the bea●es thereof to others ; partly by teaching within the compasse of his calling , and partly by example of an honest and blamelesse life and conuersation . Thus we should doe , if wee would be answerable to our profession . And to induce vs hereunto , let vs obserue the reasons following . First , it is Gods commandement , Shine as lights ( sayth S. Paule ) in the world , Philip . 2.15 . And , walke as children of the light , Ephes. 5.8 . Secondly , consider the fruit hereof , which is wonderfull great . For by godly instruction in our places , and by answerable obedience in our liues we win many to the Lord : shewing forth such lights , whereby others may walke in this darke world to the kingdome of heauen , which is a most blessed light . In the Winter season , men thinke they doe others great pleasure , if in the night they hang forth a light to guide passengers a little way in an earthly walke . What a blessed thing then is this , that a man should alwayes hold forth that light which shall guide a sinfull wicked wretch to leaue the wayes of death , and to walke in the pathes of righteousnesse to eternall life ? But on the contrarie , when men liue in Gods church like candles put out by reason of the blindnesse of their minds , and the badnesse of their liues ; hence commeth great hurt and danger to others with whom they liue : for they lead others that depend vpon them to the pit of destruction , especially they who know the will of God and yet make not conscience to shew forth the same by good example of a godly life . For as in an hauen towne , if any man in the night time doe remooue the sea-marke which guideth the ships in the right channell , he doth as much as in him lieth cast away all the ships that are comming neere the shore , by causing them to run on rockes and sands : euen so they that should giue light in the church , if they giue either no light , or false light to such as depend vpon them who are sayling in the sea of this sinfull world , hereby they lead and direct them to a wrong hauen , and instead of heauen bring their soules to eternall perdition : which must terrifie vs from ignorance and euill workes , and make vs labour to shine as lights in this world by good instruction and godly conuersation . Third reason . Consider the fearefull iudgments of God against such as liue in his church as members thereof , and yet giue no light : they doe incurre the fearefull wrath of Christ. In the Temple , the keeping of the lampes and lights belonged to the priest , and therefore he had his snuffers , and other instruments to trim the same : which notably figured the dutie of Christ in the Church of the new Testament : for hee is our high priest , who looketh to euery light in the Sanctuarie , that is , to euery member of his church , who ought to shine as a lampe ; and when they burne but dimly and darke , he hath his snuffers to trim them , and make them giue a better light , both by godly life and good instruction . But when hee hath snuffed them againe and againe , if still they burne darke and dim , and giue either no light , or else a false light , then surely he will either cast them out of the Temple , or else tread them vnder his feete . Wee graunt this libertie to euery gouernour , when hee hath light vp candles for his familie , if any of them will not burne clearely , he may snuffe it ; if that will not serue , hee may cast it into the fire , and set another in it place . And shall wee denie to Christ Iesus the like authoritie in his Church , which is his house , ouer men and women , who ought to shine as lights ? God forbid . The Minister therefore in his place , and euery other Christian in the compasse of his calling must labour to bee a shining candle , both for knowledge and godly life before all the world , that so hee may escape Gods fearfull iudgements . In common reason we ought to carry our selues as shining lights before othe●s . It is an vsuall thing in the Winter time to hang forth lights for the guiding of mens bodies safe from place to place . Now if we haue such care ouer their bodies , wee ought to haue much more ouer body and soule both ; that by the light of grace in vs , sinners and wicked men may bee guided in the darke and dangerous way of this world to the kingdome of heauen . Here then , all ignoran● persons and loose lu●ers , who abound in euery place , must be admonished to reforme themselues , and labou● to become lights in Gods church . They stand as candles , but they are extinct ▪ ●nd giue no light to others , Ignorant persons therefore must cast off their ignorance , and labour for knowledge : and wicked liuers must reforme their loosenesse of life , and become obedient to the word● : truth , that so they may shine vnto others . If a man haue a candle set vp in his familie and shall assay to light it and snuffe it once or twice , and cannot get it burne , then in displeasure he will trample it vnder his feete , or cast it into the fire . Euen so Christ Iesus seeking to enlighten the minds of these ignorant persons , and to reforme the liues of these loose liuers by the ministery of the word : when he shall perceiue that they refuse the light , and will not bee reformed , vndoubtedly in furie of his wrath , hee will at length (a) plucke them from their places , and stampe them to powder , and cast them to hell . Many be ignorant in euery place , and moe be prophane , and small is the number of good shining lights : but wee must remember our duty , and walke worthie our calling . If we hold foorth the light of knowledge and obedience , we shall shine as the firmament in the world to come , Dan. 12.3 . Golden candlestickes . The churches of God are not base candlestickes , but candlestickes made of gold . There bee two causes of this resemblance : First , because gold is the most excellent of all mettals : so Gods churches here on earth are the most excellent of all societies . The companies and societies of men in families , townes and kingdomes , and in other common affaires of this life , be the ordinance of God , and good in their kind ; but yet the societie of saints in the church of God , doth farre surmount them all , and that in these respects : First , because in Gods church saluation may be obtained , but in other societies , as they are societies ; though sundry benefits arise from them , yet saluation is not to bee had in them , vnlesse they bee either particular churches as members thereof . Secondly , the church of God is the end of all other societies ; and they are all ordained to preserue and cherish the church , which is the societie of the saints . Thirdly , the church beautifieth all other societies : the principall praise and dignitie of any towne , houshold , or kingdome is this ; that they are either churches of God , or true members thereof . From this preheminence of the church we are taught : aboue al things to labor to become true mēbers of this society . Men haue great care to become mēbers of incorporations & towns of greatest priuiledges ; but few there be that seek for the priuiledges of Gods church : And commonly those that seeke most for priuiledges in chiefe townes , haue the least care to become the true members of Gods church ; which is a wretched practise and ought not to be among vs , seeing the church hath priuiledges farre aboue all other societies . Secondly , hence we are taught aboue all things to haue care to preserue the societie of the church of God. True it is , the minister and magistrat must haue cheefe care thereof : and yet euery man in his place must doe his best indeuour hereunto , because it is the most principall societie . Thirdly , in that Gods church is the most excellent societie , giuing honor to all others ; we are taught within the compasse of our callings , as much as we can to bring all other societies vnto this . Those that are members of a familie , must labour to bring euerie one in their familie to bee good members of the church : And so in ciuill societies , men of gouernement must labour that the members of the ciuill body , become also members of Christs bodie . Thus gouernors of kingdomes should labour that the parts of their dominions may be particular churches of God. And there is good reason of this dutie ; because all other societies without this are companions of men in the darke , sitting in the shadow of death , being spiritually blind , and without all sound comfort in their soules . Secondly , the church is compared to a candlesticke of gold , because of all societies among men it is most precious & deere vnto God : and therfore it is resembled to a seale (b) on Christs heart , and a signit on his arme : yea , it is a deare vnto him as the apple of his eye , Zachar. 2.8 . The Church is the Queene that stands on Christs right hand in a vesture of gold , Psa. 4.5.9 . Yea that which surpasseth all , Christ redeemed (c) the Church vnto himself● by his owne bloud . Oh then how deere and pretious is she in his sight : And hereby also wee are taught the same instructions that did arise from the former preheminence ; namely to haue special care of Gods church to preserue the same , and to labour to become our selues , and to bring others to be members thereof . And thus much of the title of the church . Now it is added that Christ the Messias is in the middest of the seuen golden candlestickes : whereby is signified : First , that Christ is present with his church at all times : And secondly , that being present he hath care to gather his church ; and being gathered to preserue the same against the gates of hell , and all other enemies . From hence we learne sundry things : First , that the supremacie of the church of Rome , wherein one is made head of all the militant church , is needlesse : For Christ is present alwaies with his church , hauing speciall care to gather , guide , and preserue the same , and hee needeth no vickar generall to supplie his roome , for in the presence of the prince all commissions of vicegerencie doe cease : though Christ had granted this supremacie to any , yet so long as Christ is present , their commission must cease ; and it is as great pride , and greater , for any to presume to be head of all churches in Christs presence , than for a man to sit vicegerent in the presence of the prince . Secondly , seeing Christ is alwayes present with his church , wee are taught to walke with God , and before God , as Enoch did , Genes . 5.22 . Which duty stands in these points . First , whatsoeuer we say , or take in hand , wee must do it as in the presence of Christ. Secondly , we must continually depend vpon Christs providence , who is euer present with his church , prouiding all things for the good of his church , and of euery member therof . Thirdly , we must do all our actions as looking for approbation at the hands of Christ : for which end wee must take direction for the same out of his word . The practise of this dutie is most excellent : for by walking with God we shall be enabled to many good duties ; as namely , liue vnblameably in this wicked world , making conscience of all sinne , and approuing our selues both to God and man , in hart and life . And thus much for the place where Iohn saw Christ. The second argument wherby Iohn describeth Christ , is his figure , or forme , in these words , One like the sonne of man. Some thinke that these words are a description of some Angell , not of Christ , because he is sayd to be like the sonne of man , not the sonne of man himselfe , but they are deceiued ! For he which is here described , is before called the first , and the last , it is he which was dead , and is aliue , which cannot agree to any but to Christ. Now the words may more significantly bee translated thus , One like to a sonne of man : for if it be translated that sonne of man , then Christ must needs bee the resemblance : for so hee is called Act. 7.56 . But here Christ is sayd to be like to a sonne of man , by the vsuall phrase of the Old testament : whereby is meant that he is like vnto a man. And Christ is not here called a man , but is sayd to bee like vnto a man , because hee appeared vnto Iohn not in his true manhood , which was then in heauen , but in the likenesse of his manhood . And note this , that as Christ here appeared to Iohn in this vision , so did he alwayes appeare after his ascention . Steuen indeed saw his true manhood , Act. 7. but it was in heauen : and Paul heard his voice when he was conuerted , Acts. 9.5 . and saw the Lord , 1. Cor. 9.1 . But no man can prooue that Chrst appeared vnto him in his true manhood , vnlesse it were in heauen . And in all these visions Iohn saw not his true manhood , but a resemblance thereof . Now Christ appeared thus for speciall consideration , For man is too much addicted to his bodily presence : this was the fault of his owne friends and Disciples . Therefore Christ would hereby teach vs , not to seeke for his bodily presence , but rather to lift vp our hearts to heauen , and therefore seeke to haue fellowship with him by faith . For this cause he sayd to Marie after his resurrection , Touch me not , I am not yet ascended to my father , Iohn . 20.17 . This Paule had learned , Though we had knowne Christ ( saith he ) after the flesh , yet henceforth know we him no more , 2. Cor. 5.15 . Now if Christ after his ascention neuer appeared in his true manhood , i● teacheth vs , that the defence of Christs reall presence in the Sacrament is needlesse . For if Gods church haue spirituall fellowship with Christ by faith , it is sufficient . Againe , whereas Christ appeareth in the shape and forme of man after his ascention , the Papists gather , that wee may make images of Christ , and so answerably of the father , and of the holy ghost , in those formes wherin they appeared : as of the holy Ghost in the forme of a (a) doue ; and (b) of the father in the likenesse of an old man. Ans. It is not vnlawfull to make , or to haue an image of Christs manhood , so that it be out of religious vse ( though it bee doubtfull whether any now haue a true picture therof : ) but if it bee to represent whole Christ , God and man , or bee vsed to remember Christ thereby , or to worship Christ therein , it is an idoll . As for the formes of an old man , or of a doue , they may bee made for the manifestation of the hystori● of the Bible , when it is painted or pictured : but then wee must conceiue , that these formes are no images of the father , sonne , or holy ghost , but onely representations of such visible appearances , as sometimes were signes and pledges of the presence of those persons . But now to abstract those formes apart from the hystorie , and to make them images of any person in Trinitie , is flat against the second commaundement ; which doth generally forbid all images of God , not excepting those very shapes in which himselfe tooke libertie to testifie his presence for some time . And there being no exception against Gods cōmaundement , it is in vaine to seeke shifts & excuses for a thing forbidden , specially considering wee may not meddle with God beyond our commission from God. Clothed with a garment downe to his feete . Here Christ is further described by his attire . The first part whereof is , A long garment reaching to his feete . The causes why he so appeared , may be these . First , to signifie that hee is the high priest of the new Testament , and so continueth , doing the offices of the high priest for his Church after his ascention , in presenting the merit of his one onely sacrifice , and making intercession to God the father for them . For the long garment was one of those wherewith the high priest was cloathed in his ministration , vnder the law . Secondly , to signifie that hee is The Prince of peace : for the long garment not onely in the Church of God , but among the Heathen , hath beene alwayes a note of peace : and so Christ is called , Isa. 9.6 . Thirdly , to shew that he had in his breast the (a) treasures of the wisedome of the father , and the (b) spirit of counsell . For this long robe alwayes pertained to them that excelled in counsell and wisedome : and so Christ is described , Isay 11.2 . Now in this example of Christ we may learne a dutie touching our attire : namely , that the outward garment of the body should be sutable to the good things that ought to be in the heart : as to our wisedome , knowledge , feare of Gods name , to our sobrietie , modestie , temperance , humilitie , and all other vertues whatsoeuer . Wee must not onely in speech and action , as in hearing Gods word , and receiuing the Sacraments , shew our selues to bee burning lights ; but euen by the gesture and attire of our body , both for matter and forme , shew forth the grace of our harts . But miserable are these times , wherein mens attire is sutable , not to the graces of God , that should bee in their hearts , but to the common corruptions of the times . For such it is generally , whereby a farre off ( though hee neuer had acquaintance with the partie ) a man may see the vanitie and lightnes of his mind , the pride , and folly of his heart , that weareth it . The second part of Christs attire is this : Girded about the pappes with a golden girdle . It hanged not loose about him , but was girded close to his body : whereby is signified , that he is a mediatour , euery way readie prepared to doe the office of a mediator for his Church : for in all ages the (a) girding of the attire to the body hath beene a signe of care and diligence in the businesse they haue in hand ; and the contrary , not girding , a signe of carelesnesse , and negligence therein . When Christ was here on earth , hee was most pitifull to all penitent sinners , he reiected none such that came vnto him but regarded them far more than the Scribes and Pharisees , that were the learned men among the Iewes . And since his assention hee hath not left off his care and diligence , but is alwayes ready , doing a● such duties which may pertaine to their saluation . The consideration whereof , is a matter of excellent comfort vnto all such as haue any sparke of grace . First hereby wee learne , that when wee truly humble our selues , Christ is ready to receiue ou● prayers , and in all our troubles & temptations ready to relieue , to comfort , and deliuer vs : and in our death ready to receiue our soules , yea at all times prepared to doe whatsoeuer may further our saluation . Hee is not like vnto Pharoahs butler , who promised to remember Ioseph while hee was in prison with him , a but forgate him quite when he was aduaunced to honour againe . But he is alwayes mindfull of vs , and euer readie to doe all the workes of a mediatour for vs. Whence wee are taught answereably , to haue our loynes girded , as Christ commaundeth , Luke 12. verse 35. being euer ready to doe all duties that concerne Christianitie : as to call on Gods name , and to praise God , to practise faith , repentance , and obedience ; fit to die , and fit to liue : neuer suffering our selues to bee vnfit for any thing that concernes our saluation , but at all times so stand vpon our watch , that whensoeuer God shall call , we may bee readie to enter into the kingdome of heauen . But alas the case with most men goeth farre otherwise : they fit themselues for the world at all times : but few seeke to prepare themselues for the kingdom of heauen till death do come . This ought not to be ▪ It is a treacherous part in any subiect to bee vnprepared for the seruice of his prince , and yet euer readie to receiue a common enemy . And it is no lesse treason against God , to forslow our preparation for the Lord , by fitting our selues for the world . Further he is sayd to be girded , not about the loynes , but about the pappes and breast . Whereby some say ( and not vnfitly ) is signified , that there is no defect , or aberration in any motion or affection of our Sauiour Christ , but euerie thought and inclination of his hart is kept in order by the fulnesse of the spirit which dwelleth in him bodily . Verse 14. His head and haires were white as white wooll and as snow : and his eyes were as a flame of fire . In the third place : Iohn here describeth Christ by the parts of his body . The whitenesse of his head & haires , signifieth the eternitie of Christ. For howsoeuer as hee is man ; he had a beginning ▪ yet in regard of his godhead he is eternall , and therefore is called , The antient of dayes , Dan. 9. and is sayd to haue beene in the beginning , Iohn . ● . 1 . that is , to haue had a beeing before all other things had their beginning . In this resemblance of his eternitie , by head and haires as white as wooll and snow , hee giueth vs to vnderstand an honour and prerogatiue in the aged man , whereby he excelleth the yonger sort : to wit , the horenesse and whitenesse of his haire , for which cause in the word of God it is set forth by most worthie comparisons : as by the white Almond tree , Eccles. 12.5 . And by a glorious siluer crowne , not made by man , but by the hand of God set vpon his head . And herein doth this excellencie of the aged consist ; that they beare the image of Gods eternity before all that are of yonger yeares . From whence all yonger men are taught to reuerence the aged by (b) rising vp before them : acknowledging thereby the preheminence of the hoare head . Againe , hereby the aged are taught to carrie themselues answerable to their estate and condition , they ought to excell all their yongers in knowledge , wisdome , and experience of good things , 1. Iohn . 2.13 . I write vnto you fathers ( that is aged men , who by reason of yeares are fathers ) because you haue knowne him who is euerlasting . Also they must be holy , as hee that is eternall is holy , whose eternitie they shew forth : And therefore Salomon saith The white head is a crowne of glorie when it is found in the way of righteousnesse : that is , in one that walketh in the way of righteousnesse , Prover . 16.31 . for his white haire signifieth , that hee hath spent much time and care about good duties . But it is no ornament vnlesse it be ioyned with holinesse of heart and life . Which I say because many yonger men , excell the aged in the knowledge of God , & other vertues : which is a shame to the gray headed , for as they go before others in yeares , so they ought to excell in pietie , knowledge , and all vertues : Ignorance and loosenesse of life is a foule vice in any ; but in him that bares the siluer crowne it is intollerable . For how can they looke for reuerence from the yonger , when as they bee farre inferior to them in gifts of grace ? It is no excuse for old men to say , Their wits are not so ripe ▪ as young mens are ; and their memorie failes them . Their aged ignorance argueth that they spent the time of their youth loosly and prophanely : For they that be planted in the house of the Lord , shall bring forth fruit in their age , Psal. 92.13 , 14. A plant is young , and therefore he that would weare the crowne of glory in his age , must receiue the sap of grace in the house of God while hee is young . And his eyes were as a flame of fire , here Iohn proceedeth in describing the parts of Christs bodie . In the handling whereof it is hard for any to set downe certainely , what the holy Ghost intendeth in euery particular . It shall be sufficient for vs to follow that interpretation which is most probable and best agreeing with the tenor of Gods word . In this description of Christs eyes , are signified to vs two things : first , that Christ the mediator and redeemer of his church , is of most quicke , sharpe , and piercing sight , so as hee beholdeth all things that are done vpon the earth : yea , he seeth into the very secret thoughts of mens hearts , thither can the eyes of his godhead more easily pierce , than fire can doe into the substance of bodily things . And there is great necessitie it should be so , for being head and gouernour of his church , he must know all the parts and members thereof : he must behold their seuerall estates , and see the malice and practises of Sathan , and other enemies against them . Now in that Christ our Sauiour hath this piercing sight , we are taught to haue care , not onely of our words and actions , but also of the very secret thoughts , purposes , and desires of our hearts : for the piercing eye of Christ seeth them all , therefore we must be sure they bee well ordered . In the courts of men , thoughts and inward motions beare no action , but with God it is otherwise . Christ Iesus hath a fierie eye , that seeth into all our thoughts , and there hee holdeth a court of iudgement . Therefore we must keep a godly watch ouer all the imaginations of our hearts , that they may be approued of Christ , least for them wee bee iudged and condemned . Secondly , this teacheth vs in matters of religion to bee that indeed which we seeme to bee in profession . For though wee may deceiue men , which know not our hearts , yet we cannot deceiue Christ : for by his fierie eyes he seeth whatsoeuer is in vs. And yet the common practise of the world is here to be reproued , who tearmeth them hypocrits that take vpon them any profession for the name and religion of Christ. But herein men goe beyond their calling : it belongeth onely vnto the piercing eye of Christ , to iudge and looke at mens hypocrisie of heart . Secondly , by these fierie eyes is signified , That Christ is full of anger , wrath and iudgement against all sinners , readie to take vengeance on all those that will not yeeld subiection vnto him by turning from their sinnes , and beleeuing in him : for Christ as he is a Sauiour , so is he a Iudge ; and therefore in the parable he sayth : Those mine enemies that would not that I should rule ouer them , bring them hither , and stay them before mee . The consideration hereof serueth to awake many an one out of the sleepe of sinne . This age is miserable , if wee regard the practise of faith and repentance which God requireth ; for men liue in ignorance without knowledge , they goe on in loosenesse of life without reformation ; which is both scandalous vnto men , and odious vnto God : not one of an hundred turneth to God at the preaching of his word , renewing his wayes by dayly repentance . But vnto many it is meat and drinke to go on in those sinnes wherein their harts delight . But let these men consider , that Christ is a righteous Iudge , beholding his enemies with fierce and fierie eyes , alwayes readie 〈◊〉 take vengeance on them that doe no● repent : and therefore they must in time consider their estate , for if they perseuere in their euill wayes as they haue begun , the truth is , hee still beholdeth them with his fierie eyes , and though in his great patience hee spare them for a time , yet at length he will put in practise the execution of his iudgement , and slay them for enemies : as it is in the parable , Luke 19 27. Let them remember what a fearefull thing it is to fall into the hands of God , if his wrath bee kindled neuer so little , Psal. ● . 12 . Vers. 15. And his ●eele like vnto fine brasse burning as in a furnace : and his voice as the sound of many waters . The word in the originall signifieth Brasse that shineth , which for substance is pure and durable , a very choise and excellent kind of brasse . And hereunto Christs feet are compared , to signifie vnto vs his inuincible power , whereby hee is able not only to encounter with sinne , Sathan , and death ; but also that hee hath alreadie entered combat with them , and hath bruised the heads of these his enemies . Yea hereby is signified , that hee hath not onely done these things in his owne person , but also will doe the same in all his members , by his inuincible power , vnto the end of the world . Which is a matter of exceeding great comfort to Gods church and people , neuer to be forgotten . If any man be exercised in any grieuous temptation of Sathan , hee must not be astonished and confounded therewith : but remember , that Christ our Sauiour hath the brasen feet , wherewith hee hath bruised the head of the serpent , and will ( if hee seeke vnto him vnfainedly ) bruise in him the serpents head : so by experience shall we find the benefit of his brasen feet . If any be oppressed with the corruption of his nature , whether it bee in thoughts or affections : let him come vnto Christ Iesus , lay open his wants before him , shew his sinnes , and make knowne the strength thereof vnto him , and withall crie vnto him for helpe : and hee shall find by ioyfull experience , though they were neuer so many , or mightie , That the power of Christ in him , will vanquish , and subdue them all . Againe , doth any feare the terrours of death ( as all men doe by nature ) let him consider , that Christ hath the feete of brasse , wherewith he did encounter with death vpon the crosse : and not content with that , went downe with him into his owne denne , and there did bruise his head , and subdue his power . Indeed if death were to encounter with vs in his full strength ▪ it were a matter of feare : but considering that Christ hath bruised his head , this must stay our heart● against ouermuch dread . And as it serueth to minister comfort to the godly , so it is a matter of all terrour and woe vnto those that liue impenitent : for Christ hath feete of brasse to bruise the head of all his enemies , and such are all those that go on in sinne ; vnlesse they turne , destruction will bee their end . Let euery one therefore looke vnto his soule , that hath led a course in any sinne . Let him forsake his old master Sathan , and the workes of darkenesse , and turne vnfainedly to Iesus Christ in the practise of faith and true repentance , and by all obedience in the duties of his callings . For howsoeuer the patience of God may stay for a time the execution of his iustice and wrath , yet in the end they shall feele by wofull experience the destroying power of these his brasen feet . Burning as in a furnace . Feet ascribed to God and men in Scripture , doe oft time betoken their wayes : So here by Christs feete wee may vnderstand his workes and wayes . And whereas they are said to burne as in a furnace ; thereby is signified the perfection thereof . All the counsels of God , with the execution thereof in the creation and gouernment of the world , with all his works therein , are all most holy & pure , like fine brasse purged in the furnace , Psa. 18.30 . The waies of God are vncorrupt , yea hee is holy in all his wayes . The consideration whereof , must teach vs to conceiue and speake reuerently of all the workes of God , euen of those most secret & strange iudgements , whereof we cannot comprehend a reason . Yet because they proceed from God wee must acknowledge them pure and iust . In sundry points of religion there is a learned ignorance , whereof this is not the least , to hold our selues content , and to reuerence the workes of Christ , though wee see no reason thereof ; nay , though to vs they seeme against all reason : for all the wayes of God are vncorrupt . Though the blind eye of men cannot discerne the light of the Sunne , yet the Sunne is full of light : so though our blind eyes cannot ●e ●old the puritie of Gods workes , yet they are all done in iustice and equitie , yea they are iustice it selfe : for his will is the rule of iustice . And we must not thinke that God doth a thing because it is good and right : but therefore is the thing good and right , because God willeth and worketh it . Examples hereof wee haue in . Gods word : (a) God commaunded Abimele● to deliuer Sarah to Abraham , or els hee will destroy him and all his houshold . In mans reason this might seeme vniust : for why should Abimelechs seruants be punished for their maisters fault . So (a) Achan sinneth , and all the hoast of Israell is punished . Dauid committed adulterie , (b) and the child which he begat ●●eth . Dauid numbreth the people : but the people are smitten with the plague , 2. Sa. 24. All this to mans reason may seeme vnequall : yet being the workes of God , we are withal reuerence to iudge them most iust and holy . Againe , the (c) Scripture sheweth plainely , that God in his eternall counsell hath decreed to saue some , and to reiect others : and his reason mouing him thereto , is not any thing foreseene in them , but his will and pleasure alone . This in mans reason seemeth to be crueltie towards some : and therefore sundry men disclaime this doctrine as charging God with iniustice and tyrannie . But herein they greatly offend : for it is the manifest truth of God in his word : & therfore ought with reuerence to be acknowledged , though we can see no reason thereof , For who art thou oh man , that pleadest against God , Rom. 9.20 . And his voyce as the sound of many waters . The voyce of Christ is resembled to the sound of many waters for two causes . First , to signifie the loudnesse and greatnesse of it : the sound whereof hath bene heard through all the world in the ministerie of the Gospell . Secondly , to shew the power and efficacie thereof in the eares of his creatures : for such power it is of , that when the creatures were not , He but spake the word & they were made , He. 11.3 . This powerfull voice of Christ , brought (d) Lazarus out of the graue after he had bene dead foure dayes bound hand and fo●●e . And by this voyce of Christ shall they that haue bene dead six thousand yeares before , be raised vp to life , The houre shall come , in the which all that are in the graues shall heare his voyce : and shall come forth to iudgement , Iohn . 5.28 , 29. Hereby then we may see the great securitie and the deadnesse of mens hearts in this age . For though the powerfull word of Christ be daily sounded into the eares of many ; yet it entereth not into their hearts . They liue securely in their sinnes though they be daily exhorted to repentance . But shall dead Lazarus start out of his graue when Christ saith , Lazarus come forth ? Nay , shall they that were consumed to dust many thousand yeares before , at the hearing of Christs voyce rise out of their graues ? And shall we which liue in body bee no whit affected with it in our soules . Oh fearefull death in sinne . And yet this is the state of all those that will not bee mooued to leaue their sinnes by the ministery of the word . It may bee the outward eare receiueth the sound , but the dead heart receiueth no instruction . We must therefore apply our hearts to this powerfull voyce of Christ ; and leaue the sinnes wherein we haue lien dead , that so the quickning power hereof vnto saluation may appeare in vs. Verse 16. And he had in his right hand seuen starres : and out of his mouth went a sharpe two edged sword : And his face shone as the sunne shineth in his strength . Here Iohn proceedeth further , to set out the parts of Christs body and the properties thereof . By seuen starres wee are to vnderstand seuen Angels : that is ( as Christ expoundeth them verse . 20. ) the seuen ministers of the seuen churches of Asia . And they are called starres for these causes . First , starres giue light to men on earth : And so the ministers ought to giue spirituall light to them that liue in the church , both by doctrine , and by an vnblameable conuersation . Secondly , starres haue their continuall abode in heauen and descend not vnto the earth : So ministers aboue all others ought to haue their conuersation in heauen . This indeed is the duty of euery christian ; but especially of the minister , in regard of his calling . And this heauenly conuersation he must expresse : first , by seeking the conuersion of his owne soule : and then the conuersion of others , that they may haue an eternall mansion in heauen . Thirdly , they are called stars because ( if they be faithfull ) they shal be honored of God , and made to shine a● the starres for euer and euer , Dan. 12.3 . It is added that they are in Christs right hand . Whereby is signified that to him belongeth the regiment , and gouernement , and the whole disposition of the ministerie for matters that concerne the church . From whence arise sundry instructions . I. That it is Christ who giueth to his church ministers which preach the Gosspell . For he ascendeth vp on high , and gaue gifts vnto men , some to be Apostles , some Prophets , and Evangelists , some Pastors and teachers for the gathering together of the saints , and for the worke of the ministerie , and for the edification of the body of Christ. And for this cause we ought to pray daily vnto Christ , that he would thrust forth laborers into his haruest : that the remnant of Gods elect may bee gathered , and so we see an end of these miserable dayes wherein we liue . Secondly , in that Christ holdeth them in his right hand , wee may gather that Christ giueth protection and defence vnto his ministers , when they are faithful and walke in their calling according to his will : which is a matter to bee considered of al that are called into this office : For they haue sundrie occasions of discouragement : as the negligence and backwardnesse of their people ; the slanders and mockings of the enemies : But this protection of Christ must comfort them against them all ; seeing they are in Christs right hand , they must go on with all godly boldnesse . Thirdly , this sheweth the dignitie of this calling . Indeed it is despised and reputed base in the world ; and hereby many are driuen from it . But let the wicked iudge what they will : Behold Christ honoureth it , for his faithfull ministers are not onely present before him which were no small thing : but hee holdeth them in his right hand ; then which , what greater glorie can be done vnto them ? This must bee an inducement vnto all those that are indued with gifts fit for this calling , to affect the same . Lastly , euery minister of the gospell must hereby learne to bee faithfull in his calling , and holy in his conversation : for by vertue of his calling hee is placed in Christs right hand . Now shall we thinke that Christ wil long bear in his right hād any that are vnfaithfull , or prophane ▪ Nay , he will take them out of his right hand and put them vnder his feete of brasse , and there grind them to powder : For as they are honoured aboue others by their place , so shall their confusion be the greater , vnlesse they be faithfull . This wee may see in Nadab and Abihu , Leuit. 10.1 . and Hoph●●● and Phineas , 1. Sam. 3.13 . And in the same respect ought all the people of God to be carefull to their wayes ; for by their calling of christianitie they be members of Christ. Now if they be not faithfull and answerable to their profession , hee will surely deale with them , as with vnfaithfull ministers , put them vnder his feet of brasse & confound them for euer : They must therefore make conscience of all sin , and become not hearers onely , but doers of his will : so shall Christ protect them in this life , and saue them eternally . And out of his mouth went a sharpe two edged sword . This sword that came out of his mouth is nothing else but the doctrine of the Law and the Gospell vttered and propounded in the writings and ministerie of the Prophets and Apostles , Heb. 4.12 . The word of God is liuely , mightie in operation and sharper than any two edged sword . And it is thereto compared , because as a sword with a double edge entreth sharply into the flesh , and pierceth deeply into the bones , euen to the very marrow : So the doctrine of the Law and the Gospell entreth sharply and pierceth deepely into the very marrow of the heart of euery man , to the diuiding of the thought and the spirit . This two edged sword , the word of God hath a twofold operation . One vpon the wicked : Another in the elect . It woundeth the wicked at the very heart with a deadly wound , and thereby brings them to eternall death , Isay. 11.4 . Christ shall slay the wicked with the breath of his lippes : that is , with his word which is this two edged sword . Herewith shall he consume Antichrist , 2. Thes. 2.8 . visit Leuiathan and slay the dragon , that is , the greatest enemies of his church , Isay. 27. vers . 1. Here consider how the word of God should kill an impenitent sinner . There be three degrees of spirituall death . First in this life , where an impenitent sinner receiueth his deadly wound : The second at the end of this life , when the bodie is laid in the graue , but the soule goeth to the torments of the damned : The third at the end of the world : when bodie and soule together go to hell eternally . Now a sinner receiueth in this life his deadly wound after this manner : Christ in the giuing thereof hath a threefold worke in his heart by the ministerie of his word , which is this two edged sword . First , hereby he reuealeth vnto him his sinnes , as hypocrisie , pride , and rebellion of heart , with all other his horrible and damnable transgressions against the first and second table , 1. Cor. 14.24.25 . When all Prophesie , and there commeth in one vnlearned , he is reproued of all , the Prophets by the word iudge him , and thereby lay open vnto him the secret sinnes of his heart , with the sinnes of his life . Secondly , Christ hereby reue●leth vnto him his indignation and wrath , which is the curse of the law due vnto him : In which regard the law is called (a) a killing letter , shewing no mercy , but onely thundreth out the fierce wrath of God vpon transgressors . Thirdly , hereby Christ awaketh his guiltie conscience , sharpneth the sting thereof , and terrifieth him at the hearing of his word . Thus wicked Felix trembled when hee heard Paul preach (b) of temperance , righteousnesse , and the ●udgement to come ▪ So when king (c) Belshazzer , saw the palme of the hand ▪ writing things against him vpon the ●all , his countenance was changed , his thoughts troubled him , his ioynts were loosed , and his knees stood one against another . And al these are wrought in the wicked without apprehension of mercy , or reformation of life . It may please God to recouer one that ●s 〈◊〉 wounded , but while he is 〈◊〉 this estate hee hath receiued a deadly wound , and without vnfamed repentance is alreadie in th● first step toward● eternal death : for these horror● o● conscience seuered from the apprehension of Gods mercie in Christ , are no grace but the flashes of hell fire , and the beginning of eternall woe . And thus we see how Christ by this sword woundeth his enemies . Hence we are to learne sundry duties , First , how to earne our selues towards them that after they haue heard the word preached vnto them , will rage and storme against it , and the preachers therof , because it touched them . We must not despise or maligne them , but rather be mooued with compassion towards them . For this their behauiour is a token they are wounded with the sword of Christ at the verie heart , and these their ragings are nothing but struglings before death eternall : vnlesse the Lord in mercy recouer them of this deadly wound . II. Hereby wee are let to see and know the lamentable state of the greatest number in those congregations where the word hath long bene preached ; for we shall find by lamentable experience , that in those place● few come to true knowledge , repentance , and obedience ; but most remaine ignorant and impenitent : now this their condition is most fearefull . A terrible iudgement of God is vpon them : for when men haue long heard Gods word and are not thereby bettered , for knowledge in mind , and obedience of life ; they are thereby wounded vnto death . This two edged sword hath alwayes his worke : it either cureth vnto life by working repentance and other graces of saluation ; or woundeth vnto death them that receiue it not . We must therefore lament the case of such persons as remain● ignorant and impenitent vnder the ministerie of the word , for they are as yet dead men for ought wee know , how soeuer they may make a faire shew by their ●●ill honestie : If any man should come into a field , and there behold many thousands slaughtered , and 〈◊〉 ou● blo●d , some in the ●ead , some in the side ▪ &c. this sight would make his heart to bleed . Wel this 〈…〉 God 's church , though it be not seene with bodily eyes : the most men are wounded with this sword of Gods word ▪ and lye 〈◊〉 wallowing in the blo●d of their soules , 〈◊〉 they continue in ignorance , in se●uritie and want of repenta●ce . III. This m●st admonish vs all to labour earnestly to haue further things wrought in vs , than a knowledge of our sinnes , an apprehension of wrath o● horrour of conscience ▪ namely , 〈◊〉 faith and repentance , and sound reformation of life : for without this ▪ wee haue nothing in vs but the deadly wounds of Christs enemies . And 〈◊〉 much for the worke of the Word vpon the wicked . The second worke of this two edged sword is in Gods elect ▪ in them it hath sundry workes ▪ all which ●end to their subiection ▪ First , it woundeth to the quicke the corruption of their nature . This is one speciall cause why it is called a two edged sword , because it entereth deeply into the heart of Gods children , and giueth their corruption such a deadly blow , as it shall neuer recouer againe : It killeth not the person , as it doth in the wicked : but quic●ening the soule , it woundeth his corruption . Paule ministred the Gospell , that the offering vp of the Gentiles might be acceptable . Where resēbling Gods church to a sacrifice , hee giueth vs to vnderstand , that euery true Christian must be slaine , though not in body and soule , yet in regard of sinfull motions , corrupt affections and rebellious actions , by this two edged sword of the spirit . And this is his conuersion whereby the roote of corruption is stocked vp . Secondly , after conuersion ▪ this two edged sword serueth to cut off and pare away the remnants of vnbeleefe , doubting , impietie , anger , and other sins that be in the elect : Euery branch ( saith Christ ) that bringeth forth fruit in mee , my father the husbandman gruneth , to make it bring fo●rth more fruit . Thirdly , it serueth to keepe Gods children in awe and subiection vnto him . In this vision , Christ standeth in his church , holding vp the scepter of his kingdome , which hee beareth in his mouth : for this end ▪ that though his enemies will not bee brought in subiection vnto him , yet his owne children might hereby be kept in awe of him . He therefore that will not at the lifting vp of this two edged sword tremble and feare before Christ , is but a rebellious subiect : If there bee brawling in humane societies , let the magistrate but shew himselfe with the sword of iustice , and straightway euery one is quiet : if any resist , he is taken for a rebell . Now shall this be effected in ciuile policie , and not bee true in Christs spirituall gouernment ▪ vnlesse therefore wee will shew our selues rebels against Christ , let vs cease from sinne and tremble before him , seeing hee holdeth out vnto vs the scepter of his word . Fourthly , this sword serueth notably for our defence and victory in all temptations , Ephes ▪ 6. ●● . This sword of the ●pirit , the word of God , is one piece of the complete armour of a Christian. Herewith did Christ vanquish Sathan . Matth. 4 ▪ And thus wee see how the word of God is a two edged sword , in regard of the elect . Hence we are taught , that when wee haue the doctrine of the Law and of the Gospell preached vnto vs , we must with all reuerence heare and receiue the same . Men will heare it while it is taught generally , but if it once touch their particular faults , then they cannot brooke it . But wee must suffer it to ransacke our hearts , and be glad thereof : for by this meanes our corruption is wounded , and sinne slaine in vs : our soules are conuerted vnto God , and shall bee saued . If any man were diseased with a fistula , or any other dangerous sore , he would willingly suffer the surgeon to search and pierce into the fame . Shall wee doe this for our bodily health , and shall wee not suffer the word of God to enter into our hearts to rip vp our sinnes , that they being wounded and subdued , wee may bee healed , and so our soules liue for euer ? wee cannot liue vnto God , till wee die vnto sinne : and wee can neuer die vnto sinne , till the same bee wounded in vs by this two edged sword . Away therefore with all nicenesse in disliking the word , when it crosseth our humour ▪ and if wee loue eternall life , Let vs then embrace it most willingly . Saint Iohn sayth f●●ther of this two edged sword ; that it came out of Christs mouth . Other kings carry their swords and scepters in their hands ; but Christ beareth his in his mouth , to teach vs this speciall point , That wee must receiue no doctrine from any man , which hee hath not receiued from th● mouth of Christ. For first , God reuealeth his will vnto his son , & Christ deliuereth it vnto his Prophet● and Apostles by the spirit , and to his ministers in their writings . They therefore must deliuer nothing vnto Gods people ▪ but that which they haue from Christ : if they deliuer ought els , they hold no● forth Christs sword ; neither can it haue that powerfull effect either in the godly , or in the wicked . And his face 〈…〉 the Sunne shineth i● his brightnesse . Here is the last braunch of this description of Christ ▪ his face is compared to the shining of the Sunne , and that in his strength : because Christ is vnto his church● as the Sunne is to the world . And looke what duties the Sunne performeth vnto the world , the same duties Christ performes vnto his church , in a more excellent manner , as their resemblance will euidently declare . First , the Sunne in the world dispelleth night and darkenesse , and maketh the day by bringing light : so Christ the sonne of righteousnesse , Malach. 4.2 . sendeth downe the bright beames of knowledge and grace into his church , wherby blindnesse and ignorance is taken away , 2. Corinth . 4.6 . And hereby euery one , of what sort or place soeuer , is taught : first , to labour for knowledge of the will of God. A great shame it is for any to bee ignorant her●in ; when the day commeth , we set open our windowes to let in the light of the Sunne for our comfort : behold Christ Iesus is euer a shining light in his church : Why then should wee not open our hearts , that the beames of light and knowledge , which descend from him , may enter into vs , and giue vs light ? Secondly , wee must hereby learne in our whole conuersation among men , to walke by this light . We are here but pilgrims trauelling towards heauen : and the way of this miserable word is full of darkenesse ; yet Christ Iesus is in the middest of his church , shining as the Sunne in his strength to giue the light of knowledge ▪ whereby wee may see the right way thither ▪ Without him there is nothing but darkenesse and wandering ▪ his word is the light , and himselfe the day starre . We therefore must attend vnto him in all our affaires of this life : and in the particular duties of our lawfull callings take direction from the light which shineth from his face . Secondly , the Sunne serueth most excellently to comfort and reuiue cold and dead starued bodies ; as experience in the spring time teacheth : So Christ Iesus by the worke of his spirit conueyeth spirituall life and heat ●nto the dead and frozen heart of man : he is of power to comfort them that mourne , to giue life to the broken hearted ▪ and to reuiue the spirit of the humble , Isay. 57.15 . and for this most excellent worke may well bee called the Sunne of Righteousness● . In regard wherof wee must labour aboue all things to bee partakers of this life and ioy which commeth from Christ. In Winter time men vse to stand in the sunne to comfort and warme themselues with the heat thereof . Behold Christ Iesus is the sunne of righteousnesse to his church , which giueth heat and life to all the true members thereof . Wee therefore must seeke aboue all things to haue his blessed beames of grace to shine vpon our cold and frozen hearts , that by his spirituall heat we may be reuiued vnto euerlasting life . In this world nothing is so much regarded , as riches , honours , and pleasures : Who will shew vs any good , is the worldlings song . But with godly Dauid wee must say , Psal. 4.4 . Lord lift thou vp the light of thy countenance vpon vs , quicken thou vs with thy spirituall life ▪ and comfort vs with the beames of mercy . Quest. How may I get the gracious beames of grace and life , to come from this Sunne of righteousnesse into my heart ? Answ. Before a man can liue by Christ , hee must bee killed in himselfe . Men doe not kill those whom they would restore to temporall life , but the Lord taketh that course . Thou therefore must suffer his two edged sword to enter into thee , yea to bee thrust vp to the hilts into thy heart , that so thy vile sinnes and corruptions may be ripped vp , and the wrath of God deserued thereby made knowne vnto thee , that in thy selfe thou mayest bee out of hope : and then and not before art thou fit to receiue comfort and life by Christ ; as a man that is cold in bodie is most fit to receiue heat by cloathes and other meanes of warmenesse . Now being thus humbled in thy selfe , thou must vse the meanes which God hath ordained , to wit , the hearing , reading , and meditating in his word , with earnest prayer for grace and mercie : and th●● shalt thou perceiue the ioyfull beames of life shining into thy soule . If a man had all the world , and wanted this grace of life and comfort by Christ , it were but a curse vnto him : but though a man want all things els , yet by this life of grace in Christ he is blessed for euer : and therefore aboue all other things men should labour for it . Thirdly , the sunne serueth to discouer all things . In the night nothing is discerned , but al things appear in one form : but when the same commeth forth , all things are made manifest , euen the ●●all motes in the aire . Euen so Christ Iesus the sonne of righteousnesse ▪ he seeth all things , and can discouer the most hidden secrets of men : nothing is hid from the light of his countenance , so infinit is his diuine wisdome and knowledge . In regard whereof we must bee moued to looke vnto all our wayes , both thoughts , words , and actions , that they bee such as Christ approueth : for though we may deceiue the world by a false glosse , yet all that wee do , speake , or thinke , is naked and bare before him , he knoweth the same , & can and will reueale it ▪ If this were beleeued and remembred , it would be a meanes to suppresse much fraud and iniustice , and many grieuous sinnes which is rise in the world . Men thinke if they can bleare the eyes of the world , all is well , they may do what they will : but we must thinke vpon the shining face of Christ , which discerneth and discouereth all secrets ; and labour thereupon to make conscience of all our wayes , yea of our secret thoughts , that God may approoue the same . Vers. 17. And when I saw him , I fell at his feete as dead : then hee laid his right hand on me , saying , Feare not , I am the first and the last . Verse . 18. And I am aliue , but I was dead ▪ And behold , I am alive for euermore , Amen : And I haue the keyes of hell and of the earth . Here Saint Iohn describeth Christ further by other Arguments : namely , by sundry actions of his . The first whereof , is a confirmation of Iohn , being sore afraid , set downe in this & the next verse . In which action note two things : First , the occasion therof : Secondly , the mean● of his confirmation . The occasion was Iohns exceeding feare , set downe in these words : And when I saw him , I fell at his feete as dead . The meanes of confirmation , as in the words following , Then hee layed his hand● vpon me , &c. For the occasion . Iohns feare was exceeding great , and that of death : as appeareth by Christ his confirmation : wherein he telleth Iohn , That be liueth , and hath power ouer death . In this his feare note sundry points ; The cause , the effect , and the kind of this feare . For the first : The cause was Christ his appearancen glo●ry and maiestie vnto Iohn , set downe in these words , When I saw him . Where we learne , that sinfull men since Adams fall cannot abide the presence of God. (a) Adam before his fall talked face to face with God without feare : but so soone as he had sinned , (b) bee fled away at the hearing of his voyce , and hid himselfe among the trees of the garden . This feare commeth by reason of mans guiltinesse before God. Hence Manoah sayd vnto his wife , (c) Wee shall surely die , because wee haue 〈◊〉 seene God. First , by this , That no sinfull man can abide the presence of God , we are taught to labour to become new creatures , to haue the image of sinne defaced in vs , and the image of God restored in righteousnesse and true holinesse . True happinesse consisteth in fellowship with God : but wee can neuer haue true fellowship with him , while wee liue in our sinnes , 1. Iohn . 1.6 . If wee say we haue fellowship with him , and walke in darkenesse , we lie . We therefore must labour to bee purged from our sinnes , and so his presence shall bee our ioy . Secondly , this feare of Iohn at Christs presence in glory , teacheth vs. That the sight and presence of Gods maiestie is a most excellent meanes to humble a man , and to make him know himselfe to bee nothing in himselfe . When Abraham talked with God , the more hee beheld the maiestie of God , the more hee humbled himselfe , confessing at last , that he was but dust and ashes , Gen. 18.27 . And Peter by a great draught of fishes seeing but a glimmering of diuine maiesty in Christ , could not abide it , but cried out , Depart from me , for I am a sinfull man , Luk. 5.8 . And so the holy Angels when they stand before the maiestie of God are sayd (a) to couer their faces and their f●ete with the●● wings : to signifie , that they are nothing in regard of the exceeding Maiestie of God , and in themselues vnable to behould his glorie . Thirdly , hereby wee are taught to acknowledge Gods great goodnesse towards vs in the ministerie of the word : wherein hee vouchsafeth to speake vnto vs , not in his owne person , as hee did in mount S●rra , which would bee so terrible , 〈◊〉 none could abide it ▪ but fauorably & familiarly by the ministerie of men that are like vnto our selues . Many abuse this mercy of God , and despise the word because of the messenger : but wee must learne by this bountie of God , to receiue the word with all reuerence as from the Lord. Lastly , in this exceeding feare of Iohn , who was an Apostle and a very godly and righteous man ; wee learne that the most holy man that is will be astonied euen to death with the presence of Gods glorious maiestie . And if no man , be he neuer so holy , can stand before Gods presence , much lesse can the most righteous workes of any man endure the triall of his iudgement : if his person cannot abide his presence ; his workes will neuer beare his iudgement . For the person must first bee approoued before the workes be accepted . Therefore damnable is the doctrine of the church of Rome , which teach that such as in themselues are sinfull men must stand before Gods iudgement seate bringing with them works of grace , as meanes of their iustification , and part of satisfaction to Gods iustice . It is a doctrine of desperation : for how can our works be perfectly holie , seeing our persons are but sanctified here in part ? And who can thinke that the infinit iustice of God can bee satisfied by the imperfect righteousnesse of man ? II. point . The effect of this feare in his body , He fell downe as dead at his feete : This was no small feare but exceding great , astonishing his senses and laying him downe as dead . Physitions say , and that truly , the mind followeth the temperature of the body . But hence we may as truly say , That the body followeth the disposition of the mind ; for the affections of the soule wil worke vpon the body like vnto strong diseases . Iohns feare casteth his body into a sound : And so horrour of conscience when the heart is cold will make the body hot , and the intrals to roule in the body . The same may be sayd of anger , 1. Reg. 21.4 . When Ahab could not obtaine Nabals vineyard , he layd him downe on his bed in displeasure , and was almost dead : Euen so will other affections worke vpon the body . Hence wee learne that the bodies of men being diseased must not alwayes be cured by bare physike , but somtimes by curing of the mind and ordering of the affections : for when the distemper of the body ariseth from the disorder of the mind , then till the mind be well composed and setled , physicke will little auaile . III. point . The kind of this feare is insinuated in these words , he fell at his feet , Wherby the holy Ghost giueth vs to vnderstand , that this was a religious reuerent feare , which hee bare to Christ : For this kind of prostrating the body betokeneth humilitie ; and argueth a reuerent estimation of the thing feared . Hence we are taught , when we come into the presence of Christ , we must prostrat our selues as Iohn did , and looke that we be striken with a religious feare of his maiestie . If any shall thinke that Christ is now ascended into heauen , and therefore we cannot now fall down at his feet as Iohn did . I answer , though Christ be now in heauen , yet hath he his feet vpon earth , at which we must fall downe . In the old testament the mercy-seat was the pledge of Gods presence : and therefore it is called Gods footestoole , Psal. 99.5 . before which the Iewes were to fall downe . Well , though the mercy-seat be now taken away , yet some thing is instead thereof : For wheresoeuer Gods people assemble themselues in the name of God , there is his footstoole : and therfore in the assemblies of Gods saints we must cast downe our selues before Christ Iesus , and do all duties vnto him with all feare , awe , and reuerence of his maiestie . This feare of Iohn , though it was holy , yet is it tainted with some sinne and corruption : for it was an immoderat feare of death which made him thus astonished and affright . Whence wee learne that the most holy affections of righteous men are not per●ectly holy , but mixed with imperfection according to the measure of their sanctification , which is alwayes in part in this life . Whereby it appeares that no man hath in him a filiall feare of God alone , but some seruile feare ( whereby wee feare God for his iudgements ) is mixed therewith . And thus much for Iohns feare which is the occasion of his confirmation . Now followeth the meanes of his confirmation in these words , Then he layd his right hand vpon me , saying , feare not , I am the first and the last : and I am aliue , but I was dead : and behold I am aliue for euermore , Amen : and I haue the keyes of hell and death . Here note two things , first , the time when Christ vsed these meanes for Iohns confirmation : secondly , the means themselues . The time is noted in this word , then , that is , after his presence had stroken a feare in my heart , which made me as dead ; then the Lord vsed meanes to comfort me . The meanes of comfort and confirmation are then vsed when the party is humbled . And thus the Lord dealeth with all his seruants in the matter of their saluation : First , he bruiseth their stonie hearts , and woundeth their sinfull soules , before hee powreth in the oyle of grace . First , a man must bee a lost sheepe , and then Christ findeth him and layeth him on his shoulders and bringeth him home . And indeed they that would feele sound comfort by Christ , must first be humbled in themselues . And the reason why men reape so little comfort either by the word or sacraments , is the want of true humiliation before they come , whereby the soule is fitted for grace and consolation . II. point . The meanes vsed by Christ to confirme Iohn , and they are two . First , a sensible signe , He layd his right hand vpon me . Secondly , comfortable words , Feare not . Here first obserue in generall Christs gratious dealing with Iohn : he vseth not one meanes apart , but in great mercie , that he may throughly confirme Iohn , he giueth him both a signe and words . And so hee hath alwayes dealt with his seruants : When he called Moses to bee a deliuerer of his people . First , hee gaue him his word ; saying , I will be with thee , and then a signe , saying , Vpon this mountaine shal ye serue God , Ex●d . 3.12 . So when he would confirme the heart of (a) Ahaz against his enemies , he first giues him a promise of deliuerance , verse . 7. then biddeth him aske a signe , vers . 11. And for this cause Christ in the publishing of his Gospell , added signes and miracles vnto his word , that the truth thereof might be fully confirmed . And so in the worke of our saluation , besides his mercifull promises which were sufficient in respect of his fidelitie ; he giueth vs further signes and seales to support our weaknesse , and to confirme our faith in the assurance thereof , euen the vse of the holy Sacraments . This teacheth vs that Christ hath a speciall care ouer his church and people , in that he doth so condescend and abase himselfe vnto their weaknesse , adding vnto his word , which of it selfe were sufficient , signes and tokens , that by both he might more euidently giue that assurance , which by one alone our weaknes would not so well conceiue . Againe , in this meanes of confirmation note the order which Christ vseth : First , he giueth him the signe of his presence : Laying his hand vpon him , to assure him of protection frō al danger of death . Thē he giueth him his wrod , bidding him not to feare . Hence ▪ we may learne that the assurance of Gods presence and protection , is a souerigne remedie against all feare : when Moses feared the great calling he was sent about , to take away that feare , the Lord saith , (b) I will be with thee . Hence Dauid saith , (c) He will not feare though he walke through the valley of the shadow of death , because God is his stay and comfort . Wherefore it concerneth vs to labour to be assured not onely of Gods presence , but of his prouidence and speciall protection : And so in all dangers both of life and death , wee shall haue stay and comfort for our soules . The Lord hauing vsed these two meanes to confirme Iohn , both a signe & his word : doth yet further condescend vnto Iohns weaknesse , and establisheth his owne word by two reasons . The first in these words , I am the first and the last . Christ is the first ; Because nothing was or could bee before him : The last , because nothing is or can bee after him . These two titles are giuen vnto Christ to expresse his Godhead and eternitie , as before wee haue heard , verse . 8. Now here they are againe set downe , to giue vs to vnderstand that hee hath in his owne power the beginning and end of all things : and therefore is able to protect his seruants from all dangers , and from death : and will make good vnto them all his promises vnto eternall life . Verse . 18. And Am he that liueth ; but I was dead , and behold I am aliue for euermore , Amen : And I haue the keyes of hell and of death . These words conteine the second reason to confirme Iohn . And it may thus be framed by way of a distinction , Although I was dead , yet I am he that liueth ( for so the words are ) and behold I am aliue for euermore , Amen : Yea I haue power ouer death and hell . This distinction containeth three parts . First , Though I was once dead , yet I am he that liueth . Secondly , Though I was once dead , yet I liue for euermore . Thirdly , Though I was once dead , yet I haue the keyes of death and of hell . Of these in order . I. part . And Am he that liueth , though I was dead . Here life is ascribed to Christ in a speciall manner : For Christ liueth in a peculiar sort differēt frō the life of other creatures . For first hee hath sufficient life in himselfe and from himselfe : Secondly , he giueth life to others . For the first : that wee may better conceiue it , wee must know that life is twofold , vncreated , and created . Vncreated life is the life of God whereby God liueth : This life is eternall and infinit in it selfe , & from it selfe . Now as Christ is God he liueth this vncreated life : which is all one with the godhead . Againe , created is twofold . The first is naturall preserued by means of meat and drinke . The second is spirituall , both begunne and continued by meanes of the immediat operation of Gods spirit , whereby wee haue fellowship with God. And this spirituall life is more perfect than the naturall . Now Christ liueth not the naturall life but as he is God liueth the vncreated life , & as he is man he liueth the spirituall life , his body and soule hauing al their subsisting and sustentation in the second person in Trinitie : and therefore he hath in himselfe most absolut and perfect life , and so liueth of himselfe . Secondly , Christ is here said to liue , because , he giueth life vnto men : & that two wayes : First , as he is God ; and so he giueth life to all good and bad : For in him euery thing liueth , moueth , and hath his beeing , Act. 17.28 . Secondly , as he is mediator God and man : and so he giueth spiritual life vnto his church and people . Hence he saith to his Disciples , Because I liue , yee shall liue also , Iohn . 14.19 . For looke as Christ died not for himselfe , but for vs , that we might not die eternally : So hee liueth now in heauen the spirituall life , not for himselfe alone , but for vs , that we might liue that spirituall life in and by him eternally . And therefore our life is sayd , To be hid with God in Christ. And for this cause in the Sacrament ▪ we doe eate the body and drinke the bloud of Christ really by the mouth of faith , that wee might know that our life is to be fetched from him . For as we receiue grace from his grace ; so wee receiue life from his life . Hereby wee are taught to seeke for this spirituall life at Christ hands : that we may say with Paul , I liue not now , but Christ li●eth in me , Gal. ● . 21 . and that Our life 〈◊〉 ●id in Christ , as in a head and roote . For he liueth in heauen that wee might liue by him : our care must not be so much for our temporall life , which is but a vapour and like a fleeting shadow , as for this spirituall life which is eternall . But the practise of this duty is rare to bee found , though the omission of it bee a grieuous sinne . Mens whole care is for temporall life : few thinke on this , how to procure to themselues this spirituall life by Christ ; though he haue said , I liue that you may liue in me . This appeareth by their common practise : They will goe ten , twenty , yea an hundred miles to prouide means for their bodily preseruation ; and yet will scarce go one or two miles for the meanes of their saluation for euer . The cause thereof is , the hardnesse of mens hearts , which are not touched for their sinnes , nor feele the smart & weight thereof . This we may see plainly in the woman of Samariah : For when Christ sate at the well of Iacob talking with her , and telling her that he was the well of life , of whose water whosoeuer dranke should neuer thirst : She did nothing but cauill with him . But when he layd to her heart her principall sinnes , then she left off cauelling , and in reuerence , and some beginning of faith , Acknowledged him to be the Messias . Euen so let the minister say vnto his people , hee can bring them to the water of life ; they will nothing regard , but cauill at the doctrine of the Gospell , till their sinnes bee touched , and their soules humbled by the sight thereof . Wherefore if wee would haue our hearts fit to receiue spirituall life by Christ ; we must first labor to haue a sense of our sinnes , and to feare Gods wrath due vnto vs for the same . Hereby we shal be weined from the dangerous loue of earthly things , and our soules shall bee rauished with desire of Christ Iesus . He is the well of life ; and if once we could feele a parching heat in our soules by reason of our sinnes , then would we thirst & neuer be at rest till we had drunke our fill , and dined our selues in his sauing merits . This naturall life is but vanishing , and therefore we must labour for this spirituall life by Christ which is eternall . This will comfort vs in all distresse : and take from vs the feare of death , of hell , and all danger . The second part of the distinction : Though I was dead , yet behold I liue for euermore , Amen . This part is vttered and propounded by two notes to bee obserued . First , by a note of certaintie , Amen . Secondly , by a note of attention , Behold . The note of certaintie ( Amen ) serueth to assure vs that this is an infallible truth which Christ affirmeth of himselfe : saying , I liue for euermore . The note of attention which is prefixed , Behold , serueth to stirre vp Iohns mind , and the mind of euery one of vs to a serious consideration of this which Christ saith , I liue for euermore . And because it pleaseth Christ to propound this point in this manner , let vs a little stand thereon , and herein consider two points . First , in respect of what nature Christ is sayd to liue for euer . Secondly , for what end he liueth for euer . For the first , No doubt as Christ as the mediator of the church , He liueth for euer ▪ and therefore this must bee vnderstood of Christ , in regard of both his natures , godhead and manhood . In respect of his godhead , he is coeternall with the father and with the holy Ghost , liuing of himselfe that vncreated and essentiall life , which is all one with the godhead , being eternall , without beginning or ending . Secondly , hee liueth for euer as hee is man : for after his death hee ascended vp to heauen , where in full glorie he inioyeth immediat fellowshippe with the godhead : for in him dwelleth the fulnes of the godhead bodily ; his manhood being wholly and immediatly susteined by his godhead . II. Point . The end for which Christ liueth for euer , is to giue eternall life to his church , and to euerie true member thereof . So Saint Iohn saith , This is (a) the testimonie of God , euen the father , that hee hath giuen vs life euerlasting , and this life is in that his sonne . And here Christ must bee considered of vs , as the head of his church , as the roote and ground of our saluation , and the fountaine of all our happinesse . For as the roote of a tree liueth not for it selfe , but for the body and for all the branches : euen so Christ Iesus , he hath eternal life in him , not for himselfe alone , but that he may conuey the same to al his members . Yea , wee must consider Christ as the common treasurie & storehouse of all true felicitie : wherein life eternall is laid vp for al the members of his church . For which cause hee saith , (b) His flesh is meate indeed : and whosoeuer eateth his flesh and drinketh his bloud shall liue for euer , To giue vs to vnderstand , that his manhood hath quickning vertue in it : Yet not of it selfe or by it self , but as it is the māhood of the sonne of God ; For from the godhead it receiueth this quickning power , to giue eternall life vnto the church : And here the meanes must be considered , by which Christ giueth life vnto his church : namely , by vertue of that misticall vnion which is betweene him and euery member of his church . Which vnion is thus caused : God the father giueth Christ vnto his church , and to euery one that is to be saued by Christ ; and that really and truly according to the terror of the couenant , in which he hath promised to giue Christ with all his benefits to euery one that beleeueth . The manner and order of this gift is this : Whole Christ God & man is giuen to euery beleeuer ; euen as he is mediator . And yet the godhead of Christ is not giuen with the manhood , but only the vertue & operation of the godhead in the manhood ; by which the manhod is made able to merit for the beleeuer . But the manhood of Christ is giuen both for substance , and in regard of all benefits that are conueyed to man by it , as iustification and redemption ; as truly as lands and goods are giuen of man to man. And when God giueth Christ to any , he doth withall giue vnto the same partie the spirit of Christ : for hee that hath part in Christ , hath part in his spirit : and this spirit createth in his heart the instrument of faith , by which Christ giuen of the father , is receiued and apprehended ; both his body and bloud , and the efficacie and the benefites thereof . Christ is not receiued in imagination , as men receiue things by conceit in the braine : but as hee is giuen of the father ; namely in the word and sacraments really and truly , though spiritually . And the same spirit that worketh this faith , doth knit the beleeuer vnto Christ really , though mystically , making him one with Christ , so as Christ is the head , and the beleeuer a member . And thus is this mysticall coniunction wrought , from whence proceedeth this eternall life . The benefites that come from this mysticall coniunction are these . I. Hereby a beleeuer begins in this world to liue eternall life : for by the worke of his spirit , Christ maketh that man that is thus vnited vnto him , to begin to die vnto all sinne , and to liue vnto him spiritually , as himselfe liueth . II. Hence commeth the resurrection of the body : for this coniunction being once begun , remaineth eternall , and is neuer wholly broken off , no not from the body , while it is consumed to dust and ashes . Looke as in the Winter season the sap returneth to the root of the tree , and then all the branches seeme as they were dead : but when Spring time commeth , by vertue of the sunne the sap ascendeth and maketh them fresh and greene againe : euen so , the bodies of Gods children haue their Winter season , while they lie dead and rotten : but yet by vertue of their vnion and coniunction with Christ , at the last day shall life bee conveyed from Christ Iesus vnto them , whereby they shall be raised to life . III. Hence commeth eternall life to euery beleeuer : that is , glory and blisse in body and soule in heauen for euer and euer : for being once begun ( as it is in this world ) it is neuer dissolued . And thus we see how Christ conueyeth eternall life vnto his members . The words bearing this sence , do containe in them the foundation of two maine articles of our beleefe , namely , the resurrection of the body , and life euerlasting : for both these are effected to vs , by vertue of our vnion with Christ : for he liueth for euer to giue life to vs. And this is the ground of all true ioy : as wee may see in Iob , who in the middest of his miserie stayed himselfe on this , That hee knew his Redeemer liued , and that hee should rise againe , and behold him with those same eyes , wherewith he saw other creatures , Iob. 19.25 , 26. 2. Againe , if Christ liue in heauen to giue vnto vs eternall life , then must wee learne to haue our conuersation in heauen with Christ : for where our life is , there should our conuersation bee . Now that our conuersation may be with him , wee must often seriously consider with our selues of this euerlasting life which Christ there keepeth in store for vs : and for this cause principally doth Christ here say , Behold , I liue for euer . 3. This also must mooue vs to put all our affiance in him , and to place all our ioy and reioicing in him . Men haue most regard to that part of their bodie , by which the whole body and euery member liueth . Well , wee professe our selues to bee members of Christ , and in him is hid our spirituall life : wee therefore must set our hearts and affections on him especially . The third part of the distinction is this : Though I was dead , ye● I haue the keyes of death and of hell . Here we must not imagine that hell is a bodily place kept with locke and key , and dores , as mens dwelling houses are : that cannot bee proued by any place of Gods word . Neither yet that the torments thereof are bodily , such as bee inflicted in this world : but rather they are spirituall , being the apprehension and feeling of Gods wrath and vengeance , whose iealousie burnes like fire . But Christ in this phrase borroweth a comparison from stewards of great houses , who at their installing into their stewardships , haue the keyes of all things giuen vnto them . Which giuing of the keyes is a token of regiment and authoritie bestowed vpon them And the meaning is this , That Iesus Christ thogh he once died , yet by his death did vanquish hell and death , and hath obtained full power & dominion ouer them both for euermore . Hence arise sundry instructions : first , that power and authoritie to forgiue sinnes properly , belongeth onely vnto Christ. No meere creature hath this power ; for hee that can forgiue sinnes , must bee able to take away the punishments of sinne , namely , hell and death , which none can doe but Christ alone , who onely hath the keyes thereof . And to say that a man can properly forgiue sinnes , is to say , that a man hath power in himselfe ouer hell and death . And therefore the priesthood of the church of Rome is full of blasphemie , who take vpon them properly to pronounce vnto men the pardon of their sinnes of themselues : and they deride the custome of reformed churches , who from God pronounce the pardon of sinnes vnto them that repent . Secondly , hereby wee are taught to reuerence Christ , and to performe vnto him all due honor and loyall obedience . If wee neuer haue done this heretofore , wee must now begin ; and if wee haue done it , we must endeuour to do it more . For Christ hath the keyes of hell and death , hee can open the gates thereof at his pleasure , and cast thither whom hee will. Many deceiue themselues through their false conceit of Christ , they thinke not of him as of a Iudge , but as a Sauior onely : they make him all of mercie and pitie , and thereby they take occasion to goe on in sinne . But wee must consider , that Christ is likewise a righteous iudge , who hath the power of hell and death in his hands , and therefore we must not flatter our selues in our euill wayes , but striue to please him continually with fear and trembling , least by our sinnes we stir vp his wrath against vs , and cause him to cast vs into hell , whence is no redemption . Thirdly , this is a matter of great comfort vnto all those in Gods church , that in this life vnfainedly cleaue vnto Christ : and especially in time of affliction and temptation , and at the houre of death , for Christ hauing the keyes of hell & death is able to keepe them from hell , and from the sting of death . And this hee will doe because they trust in him , for he hath promised it . If this were alwayes sounding in our eares , it would minister endlesse ioy vnto our soules against the seruile feare of hell and death . Vers. 19. Write the things which thou hast seene , and the things which are , and the things which shall come hereafter . Here S. Iohn propoundeth a second action of Christ. For hauing confirmed Iohn against his great feare , hee giueth him a commaundement to write the things which he had seene , &c. This commaundement was giuen to Iohn in the eleuenth verse , and is here againe repeated for these causes : First , that Iohn might see the special care of Christ ouer his church that he still continueth a prouident head thereof for their good estate after his ascention . Secondly , that Gods church in all ages may vnderstand , that it is necessarie men should know the estate of the church to bee subiect vnto troubles , that thereby they may better arm themselues against the euils to come . Thirdly , that Iohn might be fully assured of his calling , to write and publish this booke . Fourthly , that Gods church in all ages might be out of doubt , that this booke is no deuice of man , but a booke of God , and part of holy Scripture reuealed from Christ to Iohn for the good of his church . If it be sayd : though Christ did faithfully reueale his will , yet Iohn might erre in publishing it . Answ. As Christ deliuered this to Iohn , so hee receiued and published it faithfully , without all fault either in matter or manner : for we must make a difference betweene the Prophets and Apostles , and all other teachers . As the Prophets in former times , so the Apostles in the New Testament were called immediately by Christ , and had such speciall assistance of Gods spirit , that they could not erre , when they propounded by preaching or writing any doctrine of Christ vnto the church of God : this appeareth by the promises of Christ made vnto them , Luk. 10.16 . He which heareth you , heareth me , and be which refuseth you , refuseth me : and ●e which refuseth me , refuseth him that sent me . Againe , Matth. 10.20 . It is not you which speake , but the spirit of your father speaking in you . Ioh. 14.26 , hee promiseth to send his spirit to be their comforter , which shall teach them all things : yea , to lead them into all truth , Iohn 16 . 1● . Which promise some apply 〈◊〉 al Gods ministers ; but if we marke the circumstances therof , we shall see that properly it agreeth to the Apostles : for though in others the certaintie hereof cannot be affirmed , yet in them it may : for which cause , in the counsell at Ierusalem thus they write vnto the churches : It seemed good to (a) the holy ghost and to vs ; as being assured of the certaine direction of the holy ghost : which no ministers euer since could say , being subiect to errour both in speaking and writing . This distinction must bee held for the certainetie of our faith in the points of Religion , and for our assurance of the faithfull penning and publishing of this booke . And thus much of the causes of this repetition . In the words of this commandement is contained the diuision of this whole booke , Write the words which thou hast seene ▪ that is , set downe what I haue shewed thee in this vision . And which are ▪ that is , all things which I reueale vnto thee touching the present estate of the church . And which are to come hereafter : that is , those things which concerne the future estate of the church to the end of the world , as I will reueale it vnto thee . Thus then is the whole booke distinguished . I. It containeth things touching the present estate of the church in Iohns da●es . II. It entreateth of things which concerne the future estate thereof from Iohns time to the end of the world . Hence obserue the lawfulnesse of the art of Logicke : for diuisions be lawfull ( else the holy ghost would not here haue vsed them ) and so by proportion are other arguments of reasoning : and therefore that art which giueth rules of direction for the right vse of these arguments is lawfull and good . Those men then are farre deceiued , who account the arts of Logicke and Rhetoricke to be friuolous and vnlawfull , and in so saying , they condemne the practise of the holy ghost in this place . Vers. 20. The mysterie of the seuen starres which thou sawest in my right hand , and the seuen golden candlestickes is this : The seuen starres are the seuen Angels of the Churches , and the seuen candlesticks which thou sawest are the seuen Churches . This is the third action of Christ : namely the interpretation of the Vision in the principall parts thereof ; which he expoundeth for these causes : First , Iohn in this businesse was to shew himselfe a Prophet of God , by declaring the present and future estate of Gods church . Now the principall part of a Prophet is to expound visions or dreames reuealed either to himselfe or to others : as wee may see in Daniell and the rest of the prophets . Secondly , that Iohn might bee encouraged in the publishing of this booke and of the things reuealed vnto him : For Iohns calling respected the Church of God. And when he should perceiue these visions to concerne the Churches ; this would stirre vp his diligence , in obseruing , and penning the things reuealed . Now Christ expoundeth not the whole vision , but two principall things therein ; namely , what was meant by the seuen starres ; to wit , the seuen Angels , or the seuen ministers of the Churches . And what was meant by the seuen golden candlesticks : namely ▪ The seuē Churches thēselues . The reasons why both were so called , wee haue showed before , with the vse therof . Here onely I will obserue these three points : First , why Christ in the interpretation of his vision doth not expound the whole , but onely two principall parts thereof : This he doth for these causes , First , because hee hath giuen vnto his church the gift of interpretation , which hee would haue them to exercise about this vision : For if hee had expounded euery part himselfe , then he had left herein no matter to his church , whereabout shee might exercise her gift . Secondly , to prouoke Gods ministers especially , with other members of his church , vnto all diligence in studying this and other parts of scripture . For if all things were easie and plaine , then men would grow carelesse in reading and searching out the knowledge of Gods word . Thirdly , to stir vp in euery Reader of this booke an earnest and hartie desire to vnderstand the same . Fourthly , to excite all his seruants to prayer and inuocation vpon God for his grace , that they may with reading the Scripture vnderstand the true meaning thereof . II. point . Note here , the ministers of the churches are called Angels . What these Angels are , appeareth in the chapters following ; to wit , the pastors and ministers of these seuen churches of Asia . So Mat. 11.10 . Iohn Baptist is called Christs Angell or messenger , whereby wee haue good light for the expounding of a place in Paule , 1. Cor. 11.10 . saying , That the woman ought to haue power ouer her head , that is , bee couered , because of the Angels . Where , by Angels may well bee vnderstood the preachers and ministers of the Gospell . And the reason of that precept may bee this : Among the Corinthians the couering of the head was not as it is with vs , a token of prelieminence and superioritie , but a signe of subiection . And therefore the Apostle would haue the women of Corinth , when they came into the congregation , to haue their heads couered according to the custome of their countrey in other assemblies , to signifie their submission and reuerence vnto the ministerie of the Gospell . Whereas Ministers are the Lords angels and embassadours : hence wee gather , that euery Minister of the Gospell must carry himselfe as the messenger of the Lord. Messengers haue regard of two things ; of the matter of their message , and of their manner of deliuerie , that they speake all which they are commanded : and in such order as their Lord and master would haue it spoken , or speake it himselfe if hee were present : and he that faileth in either of these , may iustly bee chalenged of vnfaithfulnesse . The Minister therefore being Christs messenger , must deliuer the whole will of Christ alone vnto his people : as also in that manner which Christ approoueth , and would himselfe obserue , if hee were present . Now can we once imagine , that Christ would deliuer his will , partly in English , partly in Latine and other Languages , or intermingle with the testimonies of the Prophets and Apostles , the sentences of Fathers , of Philosophers , Poets , and other writers ? Those therfore that in this sort dispence Christs gospel , doe hereby bewray vnfaithfulnesse in their deliuerie . Indeed this is counted the learned kind of preaching : But it is not that manner which Christ approoueth . And besides , if this kind of teaching may take place , it will bring in as great Barbarisme , in regard of true Diuinitie , as was among the Schoolemen , when Gods word was wholly turned vnto needlesse disputation , yea it would shortly banish the Gospell out of this land . III. point . Note the phrase which the holy ghost vseth : he sayth not , The seuen starres signifie the seuen Angels , but Are the seuen Angels : and the seuen candlestickes Are the seuen churches ; giuing to the signe the name of the thing signified . Wherein wee haue a good warrant for our exposition of that phrase in the Sacrament : This bread is my body : this cup is my bloud : Which the Papists vnderstand properly of the very bodie and bloud of Christ by reall transmutation . But as these seuen starres are sayd to bee seuen Ministers , because they did signifie the seuen Ministers : so is the bread called the body of Christ , because it signifieth and representeth his bodie , and the cup his bloud . And as it is absurd to say , the seuen ministers were indeed seuen starres , because they are so called : so it is absurd to hold the bread in the Sacraments to be really Christs body , or the wine his bloud , because it is so called . And thus much of the third action of Christ in the interpretation of this Vision . THE SECOND CHAPTER . Vers. 1. Vnto the Angell of the Church of Ephesus write : These things sayth he that holdeth the seuen starres in his right hand and walketh in the middest of the seuen golden candlestickes . IN this Chapter and in the next , is contained the fourth action of our Sauiour Christ : wherein he giueth seuen particular commaundements to Iohn , to write vnto the seuen Churches of Asia , and to send vnto them seuen letters or Epistles . The first of which commandements is expressed in the beginning of this first verse : Vnto the Angell of the Church of Ephesus write ▪ Then after followeth the Epistle , These things , saith hee , &c. continuing to the eight verse . First , for the commaundement : The partie to whom Iohn must write is the Angell : which word may bee expounded two wayes : either to signifie the minister or pastor of the particular church of Ephesus , and so it is commonly taken of the most : or els it may be token the company of the ministers , teachers , and gouernours of the church of Ephesus : for therein were many pastors and gouernours , as appeareth Act. 20.28 . where Paule calleth together the Bishops ( as the word signifieth ) and giueth them charge ouer their particular flockes . Now in Scripture the name of one person taken collectiuely , oftentimes signifieth the whole multitude , as Exod. 4.22 . Israell is my sonne , euen my first borne , Where the whole body of the people of Israel is called by the name of one man. And so though Antichrist bee not one particular man , but a state and company of men in the succession of Popes : yet is that whole estate noted by the speciall name of one man● as that (a) Antichrist ; that man of sinne : and sonne of perdition . Thus we see how the word Angell may bee taken : and whether wee vnderstand it of one man , or of the whole company of elders , it is not much materiall . In this particular commaundement note two points : First , that Christ his intent is to write to the whole church of Ephesus , as appeareth Chap. 1.11 . where Iohn is commaunded to write in a boohe , and send it to the Churches : as also by the conclusion of this Epistle , where it is sayd , Let him that hath an eare to heare , heare what the spirit saith vnto the Churches : and yet he directeth his Epistle not to the whole church , but particularly to the Angel or pastor therof . This he doth for two causes : First , to intimate vnto this minister his duty : which stood in two things : In teaching the contents of this Epistle vnto the whole church : & in becomming a patterne and example to them all , of doing the things therin required . Secondly because either much good or much euill comes to euery particular church by the ministers thereof , such is the efficacie of his place and calling . If he be faithfull he bringeth great good to the church : if vnfaithfull , exceeding great hurt : as might easily be proued by many examples in all ages . Now Christ writeth to the Angell of this church , that he might be a meanes of much good vnto them al , by exciting them to the practise of all good duties required in this Epistle . II. point . Among all the churches of Asia Christ writeth first to the church of Ephesus : not for that this church had authoritie ouer the rest ( for they were all candlestickes , and all of gold ) but because Ephesus was the mother citie , farre exceeding the rest in riches and estimation . Whereby Christ giueth vs to vnderstand , that his will is , that those people , towns and cities which excell others in estimation and wealth , should also go before them in knowledge ▪ obedience and other graces of God. And so answerably should it bee with particular persons : They which excell others for outward reputation and temporal blessings , ought to go before them in spiritual graces , as godlinesse and religion . Those which shall faile herein , and suffer others that are far their inferiours for outward things to go before them in spiritual graces , shall find it true to their shame before men , but especially at the tribunall seat of Iesus Christ. Thus much for the commandement . Now followeth the example it selfe , which containeth three parts ( as all ordinarie Epistles doe . ) A pereface ▪ A proposition ; and the conclusion . The preface is in these words , These things , saith he , that holdeth the seuen starres in his right hand , and walketh in the middest of the seuen golden candlestickes . The proposition and conclusion , in the verses following . The preface is borrowed from the former chapter , verse . 16. and 13. Where also it was handled . The intent of Christ herein is to draw this church to a reuerent adoration of his person ; and to cause in them a greater care to embrace and obey his admonition . This appeareth by that twofold action which he auoucheth of himselfe , to wit , his holding the seuen starres in his right hand , and his walking in the midst of the seuen golden candlestickes : by the first whereof is signified his power in protecting and gouerning his ministers . And by the second is noted his presence in the middest of his church , guiding and blessing his ministers with all the members thereof . As if he had sayd : If I be he that haue power to protect and gouerne ; that am present also to blesse and direct both ministers and people : then my admonitions are to be reuerenced and obeyed . In this preface note two special points . First , that Christ here againe repeateth that which was before deliuered touching his presence in his church , and his mightie power and prouidence ouer the same in protecting , guiding , and blessing both minister and people . By which reputation hee would giue vs to vnderstand , the specall weight and moment of this point , to wit ▪ that it ought to be ingrauen in the harts of euery one in Gods church . And indeed till we be persuaded thereof , wee shall neuer learne religion soundly . The ground of true religion is this ▪ : To take the true God for our God. And Christ Iesus for our redemer : and it consisteth not in a swimming notion hereof in the braine , but in the sure persuasion of the heart , which we neuer haue till we be resolued both of Christs presence with vs : and of his prouidence ouer vs ; for our blessing and defence . II. point . In this preface also note : that the persuasion of Christs presence and speciall prouidence in his church , is a notable meanes to draw vs on to all good duties ; for thereby Christ would persuade both the ministers and people of Ephesus , to receiue and embrace this his Epistle . And no doubt he that is indeed persuaded hereof , cannot but bee moued to walke before God in all holinesse and obedience : as did Enoch , Abraham , and all the godly patriarkes . Thus much for the preface . Verse . 2. I know thy workes and thy labour , and thy patience , and how thou canst not forbeare them which are euill , and hast examined them which say they are Apostles and are not , and hast found them liers . Here beginneth the second part of this Epistle , to wit , the proposition ; containing the substance and matter of the whole Epistle . This proposition hath two points . First , a commendation of this church , in the second and third verses . Secondly , a rebuke and reprehension , in the fourth verse . The commen●ation is first generall in these words : I know thy workes . Then more particular , for special duties & actions in the words following , and thy labour and patience , &c. For the first , I know thy workes : many doe expound this of workes of mercie and liberalitie : but that wil not so well stand ; for he saith to euerie church , I know thy workes ; and yet some of them are blamed for want of these good workes . By works then is meant , the wayes , that is , the practises and dealings of the whole church : as well of ministers as people , in all their affaires . Also by knowledge here we must vnderstand a knowledge that goeth with application , as may appeare by comparing this with the fourth verse , whither it hath relation : for thus they must go , I know thy workes , and approue of them : and yet I haue somthing against thee . So that his meaning is , I know thy workes , that is , all thy wayes and dealings in thy life and conuersation are manifest vnto me , and I do generally approue of them . Here first in this testimonie of his knowledge , Christ ministreth a remedie against secret sinnes and offences . The theefe , the murtherer , and adulterer wait for the night wherein to attempt their shamefull practises : The tradesman in secret falsifyeth his weights , and mingleth his wares : among most men fraud , oppression and iniustice do abound : and all because they thinke , that if men see not , all is well : as Dauid saith the wicked man saith , God shall not see , he will not regard . But if men could thinke and bee persuaded of this , that Christ seeth and knoweth all their wayes , it would cause them to make conscience not onely of grosse sinnes , but euen of their hidden and secret offences . Secondly , whereas this knowledge is ioyned with approbation , it may be demanded how this can stand with the iustice of God , to approue of that which is not answerable to the tenour of his law , as the best workes of the most righteous man are not , beeing stained with some corruption , Isay. 64 6. Answ. The Gospell , which is another part of Gods wil , reuealeth more vnto vs than euer the law could do : namely , that if a man bee in Christ , to him there is no condemnation ; and that God will accept his true desire and endeuour to please him for the deed it selfe , 2. Cor. 8.12 . And thus according to the tenour of the Gospell Christ approueth of their workes in this place , though they were not able to abide the ●igor of his law . But a Papist will here reason thus : If a righteous mans workes bee approued of God , then they are no sinnes ( for God will not approue of any thing that is sinfull ) and if his workes be no sinnes , then he may fulfill the law ; and so bee iustified by his workes . Answ. That which Christ approueth simply , hath no sinne in it ; but here he onely approueth of their workes in part , namely , so farre foorth as they came from the work of his spirit in them : but as they proceed from the will of the worker , which is in part corrupt , they are not free from the staine of sinne ; and so he approueth them not . Againe , workes of grace are approued of Christ with the pardon of sinne : for accepting of the person , he remitteth the faults that be in his good workes , and so onely approueth his own worke in him . And so here we must conceiue of his approbation of their workes , to wit , as proceeding from his spirit , and hauing the faults thereof remitted in his owne merit . The speciall commendation of this church is for particular actions : The first whereof is diligent labour : which is an excellent worke especally in a minister of Gods word , to be painefull in his particular calling , for the faithfull instruction and godly regiment of his particular charge . Hence Paule saith , 1. Tim. 5.17 . He that laboureth in the word and doctrine is principally worthy double honor . And herein Paul matcheth , yea preferreth himselfe before other Apostles , That hee laboured more abundantly in the ministery of the Gospell than they all , 1. Cor. 15.10 . Hence we learne that the worke of the ministerie , if it be done as it ought , is a worke full of great paines and labour , contrary to the common opinion of men , who thinke that the life of the minister is full of ease , and his calling a matter of nothing , such as may be done with the turning of the hand : but here the iudgement of Christ is other wayes , who vseth not thus to approue a light or idle worke . Secondly , this commendation of diligence in the minister must admonish all christians that desire to be approoued of Christ , to giue all diligence to learne and know the will of God that they may do the same . And here a common fault is to be reproued : many will heare , but where is their labour to grow in knowledge & in grace ? that is wanting : which i● the cause of such fruitlesse hearing as is common in the world . For earthly things men refuse no paines : but Gods heauenly knowledge and graces are not regarded . What a shame is this that men should bestow their strength and wit about base and transitorie things , and yet neglect the main good which concernes their soules for euer . Thirdly , the ministers diligence in teaching , must prouoke conscience of obedience in the hearers ; that is the end of his worke , without this hee spends his strength in vaine , and therefore with the Apostle they must indeuour in all things to keepe a good conscience before God and all men , Act. 24.16 . The second thing which Christ here commends , is patien●e in bearing the crosse , which doth vsually accompanie the Gospell of Christ. And this indeed is praise worthy in the angel of this church : for herin he goeth before sundry worthy prophets : Ieremie was maruellous impatient , for the mockings of the people : (a) And though Ionas had beene schooled in the whales belly , yet when all things went not according to his mind in the destruction of Niniuie , he became exceeding discontent . Herein must all the ministers of the Gospell become followers of the Angell of this church . While they labour in the Gospell of God ▪ they must possesse their soules with patience , and make knowne to all men their meeke and mild spirit . Yea euerie christian in the profession of religion must learne to practise this duty . Luk. 8.16 . The good ground receiueth the seed , and bringeth forth fruit : but how ? with patience : Neither can wee possibly attaine to eternall life , vnlesse we arme our selues with patience to beare the crosse : for whosoeuer will liue godly must suffer affliction , 2. Tim. 3.12 . Through many tribulations we must enter into heauen , Act. 14.22 . II. Againe here obserue how Christ ioyneth labour and patience together : this he doth for two causes . First , to let vs see the fruit of sinne which God hath set on the labour of man. Before the fall , the labour of mans calling was practised without all trouble or paines ; but since mans fall , the best callings haue their crosses and vexations , which are the punishments of mans transgression . Socondly , to shew vs the malice of Sathan against the good progresse of the Gospell , Paul saith to the Thessalonians , He would haue come to them but Sathan did binder him . He seeketh the trouble and sorrow of the minister , not onely by stirring vp persecution , but by keepinh his people from profiting by his ministerie : and therefore euerie minister had need to take paines with patience in his calling . And as Christ ioyneth together labour and patience in the worke of the ministerie : so should euery christian after this direction ioyne patience with his paines in the duties of his particular calling , whether it be in church , common-wealth , or familie . For looke what is the estate of the minister in his place , such shall be the estate of euerie child of God in his . This therefore they must doe : first seeke to know the duties of their particular calling , and therein labour and take paines with all good conscience : Then considering the crosse doth accompany godly diligence , they must labour to ioyne patience with their diligence , for their continuance in weldoing euen vnder the crosse . And for attaining of this patience , they must set before them the promises of Gods blessing ▪ and protection while they so continue , not suffering themselues to be dismayed by any affliction . And if we shal thus walke in the duties of our particular places painefully and with patience , wee shall haue our commendation of Christ Iesus and his blessed reward , which farre surpasseth the praise of men and their rewards . But on contrarie ▪ if we walke in our callings negligently , or else forsake them because of afflictions : or be impatient in our labour , we shall loose our reward , and vndergo the rebuke of Christ , which is worse than all outward euils that can befall vs. The third speciall worke for which Christ commendeth this church is , seueritie shewed against wicked men : in these words , And how thou canst not beare them which are euill . By euill men , Hee meaneth such as liued offensiuely , and maintained manifest errors and heresies . These she could not beare , but iudged them as burdens : and therefore sought to disburden her selfe of them . Hence we may gather , that it is a necessary thing for euery church to be purged of euill men . The church of God in all ages hath put in practise this worke . So soone as Cain had slaine his brother Abel , (a) God cast him out from his face , as appeareth by his owne complaint , to wit , from that particular place where Adam and his familie worshipped God. When false prophets and Idolaters did arise among the Israelits , the Lord commandeth (b) That they should be killed and taken from among them . And therefore hee saith to Ieremie (c) If thou turne and repent , I wil bring thee againe , and if thou take away the pretious from the vile thou shalt be according to my word . 1. Cor. 5.4 , 5 , Paul commandeth in the name of Christ , that the incestuous mā be deliuered vnto Sathan , the church purged of that old leauen , and that wicked man put from among them , verse . 13. Besides the euidence of these testimonies , some reasons may be added to prooue the necessitie of this separation . First , God will be worshipped in an holy manner ; and they that worship God must be purged and sanctified ; but euill men defile Gods worship , and therefore they ought to be seuered from the church . Secondly , lest the whole church be infected with the contagion of their doctrine , or the infection of their life : for as leau●n sowreth the whole lumpe , so will euill men defile the whole church . Thirdly , they are burdens to the church , and therefore must be cast out . For the church should be eased of euery burden . This doctrine is the truth of God , & ought to be practised of Gods church . Whereby we may see a common fault in the most cōgregations among vs : wherin all that will are admitted not onely to the hearing of the word , but also vnto the Lords table , hand ouer head without restraint , as though euerie man were a good & sound christian : Whereas experience sheweth , that many be ignorant , many contemners of the Gospell , many Saboath breakers , drunkards and blasphemers , all which ought to bee barred from the sacraments : and in that respect seuered from the church as burdens . Secondly , hence we may gather , that Christ hath giuen to his church a power iudiciall , to suspend euill men from the sacraments , and to excommunicate them from the outward fellowship of the church : for els he would not haue commended this minister with his church for the execution of this power . The reasons alledged to the contrarie , are of no force . I. Say they , the parable , Matth. 13.30 . alloweth the growing together of tares and wheate till haruest : and therefore euill men must bee suffered in the church without seperation . Answ. In that parable Christ speaketh not of any particular purging of the church by Ecclesiasticall iurisdiction : but of the vniuersall purging of his whole church by his holy Angels in the end of the world : for there the field doth not signifie any particular church , but the whole world : and the seruants are not m●n , but Angels ▪ that must gather together all both good and bad in the end of the world , to the last iudgement . Againe they alledge , Luk ▪ 14.23 , Compell them in the high wayes to come into the supper . Here ( say they ) all must bee brought in , but none must bee excluded the society of the church . Ans. Christ speaketh not of compelling men vnto the sacraments , but vnto the ministerie of the word , wherto men must be caused to subiect themselues : which hindereth nothing why the vngodly should not be debarred from the sacraments , which are the seale of Gods mercy in Christ , ordained onely for such as repent and beleeue . Qu. Seeing this separation must be made , how farre forth may wee conuerse with those that are openly euill & offensiue either for life or doctrine ? Ans. Euill men must be considered diuers waies : first , as they be members of some commonwealth , of some citie or incorporation : secondly , as they are members of some particular church by tolleration . In the first regard , it is lawfull for vs to conuerse with thē , I. for outward dealings and ciuile affairs , as bargaining , buying and selling , &c. II. we may maintaine outward ciuile peace with them . So Paule commandeth the Romans to haue peace with al men so much as in them lay : that is , so far as it would stand with faith & good conscience . III. In this ciuile conuersing with the wicked we must perform all duties of outward courtesie and loue vnto them , so far forth as it doth not dishonor God , or hinder the good of the church . And therefore Paule commaundeth vs to be (a) soft and courteous , shewing all meekenesse vnto all men ; euen to euill men , as the reason following sheweth : For wee our selues were in time past vnwise , disobedient , deceiued , &c. and then were we euill . Secondly , consider them as dwellers in the church , and members by permission : and so we may liue with them in it : for we may not make a separation from the church , because wicked men are permitted therein . Christ liued among the Iewes , though their teachers and rulers were both heretickes and hypocrits : and yet wee must remember , that liuing among them , and beholding their wicked conuersation , wee must not approoue of their vngodlinesse , but bee grieued for the same , as righteous Lot was for the abhominations of Sodome , 2. Pet. 2.7 ▪ Further , if it fall out by the negligence of the gouernours , that euill men bee admitted to the Sacraments , we must not for their companie refuse to communicate : for our sauior Christ liuing among the Iews communicated with them in their Sacraments and seruice of the Temple , though many of them were notorious both for wicked life and false doctrine . The reason is : for that another mans euill conscience doth not defile our good conscience : but wee may keepe a good conscience in that action wherein the wicked is defiled . Now though wee may thus conuerse with euill men , yet these two caueats must be obserued , I. To haue no priuat companie with knowne and open euill persons . This Paule expressely forbiddeth , saying : I haue written vnto you , that you companie not together : that is , in priuate and familiar manner . II. Wee must not shew speciall familiarit●● to euill persons . God will not take the wicked by the hand , Iob. 8.20 . and we should be followers of God. Therefore S. Iohn sayth : If any man come vnto you , and bring not this do●trine , receiue him not into house , neither bid him God speed . 2. Iohn . 9. Which must bee vnderstood of speciall familiaritie : for thereby we doe not onely performe outward dutie to the person , but also giue countenance to their sinnes : which in any case wee must not doe . And thus wee see how to conuerse with euill men . Hereby all those are iustly blamed which fit themselues for the humors and dispositions of al companies . This ought not to be . If any be knowne to be openly wicked , either for life or opinions , wee must not keepe priuate companie with them , or affoord them our speciall familiaritie ; but by withdrawing our selues from them , case vs of such burdens : Our Sauiour Christ hauing commended this church for her seueritie against the wicked , in that she could not endure them , doth prooue the same to bee true by two arguments . The first whereof is contained in these words : And hast examined them , &c. to the end of the third verse . The second , in the sixt verse . For the first : it is taken from the sharpe and round dealing of this church against euill men ; and it hath two parts : First , her discouerie of false Apostles , And hast examined them which say they are Apostles , and are not , and hast found them liers . Secondly , her opposing her selfe against them , being discouered , in the third verse : Thou hast suffered , and hast patience , &c. In their discouerie of these false Apostles note two speciall points : first , that God hath giuen to particular churches the spirit of wisedome , that is , the spirit of discerning : This appeareth by sundry testimonies of Scripture , 1. Cor. 2.15 . The spirituall man , that is , bee which is endued with Gods holy spirit , discerneth all things . And Paule (a) assumeth , That the faithfull Corinthians did discerne the Lords bodie : that is , see and put a great difference betweene the bread and wine in that sacrament , and other common bread & wine : which none that want the spirit of God can doe . Againe , he biddeth them (b) proue themselues whether they be in the faith or not : to giue vs to vnderstand , that they had a gift of discerning , whereby they did know their owne estate , whether they were vnder the curse , or vnder grace . And S. Iohn biddeth the Church to (c) trie the spirits : that is , those doctrines which men pretending the gifts of the spirit , did teach . And in this place this churches discouering of false Apostles , declareth plainely , that shee hath a gift to discerne who bee sent of God to teach his church , and who not . And hence the godly learned in the church are sayd to haue their sences exercised to discerne both good and euill , Heb. 5.14 . And in this regard , the churches of God differ from all other companies of men . For vnlesse men be of Gods church , they want this gift of discerning spirituall things that differ , as true Apostles and false , good and bad , truth and falshood , &c. Hence we may gather , that the church of God hath a gift to discerne which is a true church , and which is not : for the church can discerne whether a man bee a true Apostle , or not : and by the same gift it may discerne the state of any particular church . Whence also it followeth that wee may easily see whether the church of England bee a true church , or not : It pleaseth some to call it into question , as it now standeth ; and they auouch , That it is no church of God , that there are no true Ministers , no true preaching , or right administration of the Sacraments in it : and that these things with vs are illusions of Sathan , and our church his synagogue . But that ours is a true church of God is thus prooued : The churches of Germanie , Fraunce , Scotland , and Italie , that haue receiued the Gospell , are the churches of God : and they haue the gift of discerning which is a true church of God , and which is not . Now they giue the right hands of fellowship vnto vs , and reuerence our church as the church of God. To whose testimonie we must rather cleaue , than to the opinion of a few priuate men , and so resolue our selues , that wee are the true church of God. Secondly , hence we may gather , that the church of God hath a gift to discerne scripture from that which is no scripture . The papists say the church indeed hath this gift : but it is by counsell and commission frō the church of Rome ; which is a meere forgerie . For the church of Ephesus , which could discerne of false Apostles , could no doubt by the same gift discerne of the booke● of God , and that without counsell from the church of Rome ; for at this time when Iohn writ ▪ it was a more famous church than the church of Rome , and therefore went not thither for counsell . II. point . In what things this discerning of false Apostles doth consist : it is a iudiciall action of the church , consisting in two things here noted : First , in examination of false doctrine and false teachers : secondly , in condemnation afterward . The examination of them is set downe in these words : And hast examined them that say they are Apostles , and are not . Their condemning or sentence giuing , in the words following , And hast found them liers . For the first : examination is a gift of God to his church , and was here vsed for the triall of false Apostles . Que. How may any church trie a false teacher ? Answ. This is a point of large discourse : but the heads of true examination are these . First , that church or that man that would rightly examine a false teacher , must prepare himselfe thereunto after this manner : he must looke that he haue a meeke spirit and an humble heart ; for God reuealeth his will , not to the proud , but to the meeke and lowly : and as Isay sayth , to them that are of a contrite spirit , Isay. 57.15 . And in this humbling of himselfe , a man must renounce his owne naturall wit and reason , and become nothing in himselfe but euen a foole , in respect of his owne conceit . Also he must vnfainedly pray to God , that hee would reueale vnto him his truth . Aske ( sayth Christ ) and it shall be giuen you ▪ euen (a) the holy ghost , vnto them that desire of the father . And S. Iames sayth : (b) If any man lack wisdome , let him aske of God , which giueth to all men liberally . Secondly , after preparation hee must labour to know throughly what the false teachers are , and what be thei● opinions , with the grounds and foundations thereof ; wherein they agree , and wherein they differ from the truth of God , maintained by the church : for it is a foule ouersight to misconceiue the state of the aduersaries question , by propounding it otherwise than they hold , as it falleth out with many in the handling of controuersies . Thirdly , due proofe must bee made , whether the aduersaries doctrine bee of men or of God. This is Gods commandement , 1. Iohn . 4.1 . Proue the spirits , whether they be of God , or not . And for triall hereof , we must haue recourse vnto the word of God ; it must be Iudge in this cause , Isa. 8. vers . 20 , To the law and to the testimonies , if they speake not according to this word , it is because there is no light in them . Iohn . 5.39 , Search the Scriptures , for in them yee looke to haue eternall life , and they are they which testifie of mee . Who is so fit to iudge in the matters of God , as God himselfe ? and so hee doth in his written word , of all doctrine and opinions in religion . The Scriptures shew whether the doctrine examined be directly gathered thence , and by iust consequent , or not . Fourthly , serious consideration must bee had of the faith and liues of the teachers examined : for a false teacher by Gods iust iudgement is vsually a wicked liuer . And therefore Christ sayth : (a) yee shall know them by their fruits : if they bee throughly examined , such they will appeare , howsoeuer for a time they may bleare the eyes of men : as the hystories of the church in many famous heretickes doe plainely declare . The second braunch of this discouerie , is sentence giuing , in these wordes : And hast found them liers ▪ The church here giueth out a sharpe and seuere sentence against them , shee calleth them false Apostles and liers ; and yet she sinneth not , for Christ commendeth her for it . Though to raile or taunt cannot beseem any , yet magistrats and ministers in their places may giue ou● seuere speeches against offendors in token of detestation to their sinnes , and not offend . Thus Iohn called the Scribes and Pharisees a generation of vipers , Matth. 3.7 : and our Sauiour Christ called Herod a foxe , Luk. 13.32 . and Paule called the Galathians fooles , Gal. 3.1 . And in this place the church calleth these false teachers lyers , which is very much : for therein shee accuseth them of three things : First , of teaching that which was false indeed : secondly , that they know it to be false , and so sinned of knowledge . Thirdly , that they did it of malice , with intent to blind the eyes of the Church , and to deceiue the people . In this discouerie , wee may obserue the iust accomplishment of Paules prophecie , Acts. 20.29 , 30. namely , that there should rise vp among the Ephesians grieuous wolues , and men speaking peruerse things : and such were these false Apostles , who after examination were found liers . Againe , seeing in the dayes of this Apostle Iohn , men durst presume to claim Apostolicke authoritie , and call themselues Apostles when they were not : no maruell if the Pope of Rome sixe hundred yeares after did challenge to himselfe to be Peters successour , and to haue Apostolicke authoritie : and that they dare now auouch some bookes to bee scripture which are not ; as also bring in their traditions & vnwritten verities to bee receiued and obeyed equally with Gods word . Verse 3. Thou hast suffered , and hast patience , and for my names sake hast laboured . Here our Sauiour Christ declareth how this Minister and church of Ephesus opposed themselues against false teachers after their discouerie . The manner we shall see in handling the points particularly as they lie in order . Thou hast suffered , or , Thou hast borne a burden : for the word signifieth to be pressed downe vnder a great burden . This burden was the troubles which false Apostles brought vpon them after they were discouered , partly by open affliction and persecution , partly by the spreading of their hereticall and schismaticall doctrine . These false teachers were Ebion , Cerinthus , Marcion , and such like , who in the dayes of Iohn troubled this church , as hystories do shew . Here wee may obserue , that it is Gods will , that the best churches should be troubled by wicked men and hereticall teachers , who both by false doctrine and persecution become grieuous burdens . This the Lord permits for weighty causes , I. That true beleeuers may bee excited more constantly to embrace the syncere doctrine of the Gospell : and therefore Iude (a) most worthily exhorts the Christians in his time to fight for the common faith . II. That professors may be tried whether they soundly hold the doctrine of the Gospell , or not . 1. Cor. 11.19 . It is ●ette ( sayth Paule ) that there should bee heresies in the Church , that they which are sound in the faith , and approoued , may ●ee knowne . III. That God may execute his iudgements vpon wicked men and hypocrites that haue not loued his truth , reuealed vnto them , 2. Thess. 2.10 , 11. God gaue them vp to strange illusions to beleeue lies , because they haue not loued his truth . For many know the word , that loue it not . This must teach vs to take heed of a common scandale in the world , which is , to be offended at religion , because there be in the church schismes and heresies : which come not from the Gospell , but from the malice of Sathan , who soweth his tares among the Lords wheate . Wee must consider , that it is the will of God there should be such euils in his church ; and therefore should labour to bee so farre from offence , that hereby wee bee rather prouoked with more cheerefulnesse and courage to loue and embrace religion . And hast patience , and for my name hast suffered , &c. Here is set downe the dealing of this church against these false Apostles in all their persecutions . But first note the coherence of this vertue with the former : Thou hast suffered trouble , and hast had patience . Quest. How can these stand together ? It is against mans nature in trouble to be patient : for troubles and afflictions make men discontent , and to fret against God and man. Answ. They stand not by nature ▪ but by grace , Rom. 5. vers . 4. Tribulation bringeth forth patience : namely , to all those that haue receiued to beleeue in Christ ; for to them God giueth the spirit of meekenesse in their troubles , shedding his loue into their hearts , whereby they are enabled to suffer any thing for his name , euen with ioy . And hast patience . This is the first means whereby this church opposed her selfe against the false Apostles : they troubled her two wayes ; by persecution , and by false doctrine . Now ▪ by patience this church opposeth her selfe against their persecutions . And indeed that is the most excellent meanes for any man or any church to oppose thēselues against their enemies , and to vanquish them : for hereby they shall stop their mouths , and if it bee possible win them to their faith and religion . In this their practise wee haue an example for our direction : how to oppose our selues against wicked men , with whom we liue ; or any enemie that shall trouble vs , either by oppression , or hereticall doctrines : We must not render taunt for taunt , and abuse for abuse ; but labour for patience , not in bearing with their sinnes ( that may not bee ) but in a meeke enduring of their iniuries and wrongs whereby they trouble vs. Thus shall we stoppe their mouths , and soonest ouercome them . And for my names sake hast laboured . Here Christ setteth downe the second meanes whereby this church opposeth her selfe against the spreading of false doctrine by these false Apostles , which was the second way wherby they became a burden vnto her . The meaning of the words is this , that they had taken much paines to maintaine the glory of God , and the true doctrine of Christ Iesus , labouring therein as much as the false Apostles did to broach their damnable heresies . Here wee are taught a second duty how we are to oppose our selues against all hereticall and scismaticall teachers : namely , as they labour to publish their false doctrine ; so must wee endeuor to maintaine the glorie of God and his true religion . Hereunto a twofold labour is required : partly of the minister , and partly of the people . The labour of the minister stands in these things principally . I. He must endeuour by reading and studie to furnish himselfe with the true knowledge of the foundation and substance of the Gospel & true religion , that hee may be able soundly and plainly to teach the same . For this cause S. Iohn is commanded to eat the little booke , Re. 10.9 , 10 , which was as it were by studie and meditation to haue the same digested and setled in his heart . Hence Malachie saith (a) The priests lippes should preserue wisedome , and thither should the people come for instruction . And euerie scribe taught of God must haue store in the treasury of his har● , like a good housholder , Matth. 〈…〉 , he must deliuer the whole will and counsell of God , concerning saluation , truly and distinctly vnto his people , as it is propounded in the booke● of the Prophets and Apostles . This Paul commendeth by his owne example , Act. 20.27 . testifying vnto this Church that He had taught them all the will of God , and kept back● nothing which he was commanded to deliuer vnto them . III. Hee must labour to discerne and bee able to discouer false teachers vnto the people ; that hee may not onely know them himselfe , but also cause the church to take notice of them , Tit. 19. Paul requireth that the teacher in the church , Be able to conuince the gainsaiers to his truth . In this discouerie he must do two things . First , detect their hereticall doctrins . Secondly , their wicked maners . Thus dealt our Sauiour Christ in his owne person liuing in the church of the Iewes , with the Scribes and Pharises : he did detect vnto the people their false interpretations of the law , Mat. 5.21 , to the end . And also their wicked liues and damn●ble hypocrisie , Mat. 23.3 , 4. &c. to the end . And Saint Paul in all his Epistles , laboureth to discouer the wicked liues , and to confute the hereticall opinions of the false Apostles . IV. Hee must endeuour that the doctrine of the gospell thus published , may edifie . This is the end of all teaching , as Paule sheweth , 1. Cor. 14. throughout the whole chapter . Now it doth edifie , when it is so applied to the hearers , that thereby they are wonne to Christ , suffering themselues to be reformed by it in heart and life , & so made fit for the kingdome of God. V. He must be careful in his own person to become a patterne of the doctrine of the Gospell which hee teacheth , that so the people may haue a double light to follow . This is a notable meanes in the minister to make men loue the Gospell , and the neglect hereof causeth many to contemne and despise the same . VI. Lastly , he must bee diligent in praying for his owne and other particular churches of God , that they may know , beleeue , and obey the same doctrine which is taught them out of Gods word . Thus did Paul as wee may see in his particular Epistles pray for euery church : that by the blessing of the spirit , they might embrace and obey the Gospell of Christ , Phil. 1.4.9 , 10. Col. 1.9 , 10 , 11. The people also for the name of Christ and his religion , must vndergo a threefold labour . I. Euery one must see that himselfe know and beleeue the true and sincere doctrine of the Gospell . This Christ inioyneth to all , in this commandement , Repent and beleeue , which none can do vnlesse they first know and vnderstand the doctrine thereof : and therfore euery one must do as Mary did , for which Christ so commends her : namely , lay aside matters of lesser moment , & giue our selues to heare and learne the doctrine of Christ , Luke . 10.39.42 . II. Euery one must vse all good meanes that knowledge of religion which himselfe hath receiued , bee conueyed to others , And indeed if we truly beleeue , we cannot containe our selues , but must needs teach others . For as Christ saith , He (a) that drinketh of the water of life , out of his belly shall flow riuers of water of life ▪ streaming out for the good of others . Que. How should priuat men conuey their knowledge vnto others ? Answ. I. All maisters and gouernours of families are bound in conscience to teach those that are vnder them the maine points and grounds of true religion : his place requireth gifts , and God lookes for increase . For euery christian family should be a little church , as it is sayd of the house of Aquila and Priscilla , 1. Corinth . 16.19 . II ▪ Euerie man in his place must labour to conuey that knowledge he hath vnto his neighbour , yea to his enemies . The Iewes (b) would compasse sea and land to make a man a pros●lite : And Idolaters at this day will trauell farre and neere to make a man of their profession . Much more therefore must all true christians labour to conuey their knowledge to others , so to winne them vnto Christ. III. Euerie man is to edifie those that bee members of the same church , in these three things : faith , hope , and loue , as Iude notably exhorteth in the end of his Epistle , Edifie one another in your most holie faith , verse . 20. Haue compassion of some in putting difference , and others saue with feare in pulling them out of the fire , ver . 22.23 . IV. Euery priuat man must professe and defend the true religion of Christ against all the enemies thereof . 1. Pet. 3.15 . Be readie alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you . And this confession must be , not onely in word , but in deed . For by a blamelesse and holy conuersation euerie christian holdeth foorth the word of life , Phil. 2 , 15 , 16. Seeing the maintenance of true religion is so excellent a worke : wee must be admonished euery one in our place , to take paines in all the duties that belong vnto vs : that by vs Christ● religion may be furthered . For Gods church is not called the piller of truth , onely because the minister thereof maintaineth Gods truth : but also because euery member of the church is as a piller in his place to maintaine and professe the true doctrine of Christ for his glory . Besides , this is a duty of the first table , and therefore we must haue more speciall care for the performance thereof . And thus wee see the two meanes whereby the church of Ephesus opposed her selfe against false teachers . And hast not fainted . Here Christ setteth downe in what manner this church laboured to maintaine his true religion , and thereby his honor and glory : namely , by constancie and perseuerance in labour . This is an excellent vertue , and a notable example for vs to follow : for we through Gods goodnesse haue the true religion of Christ among vs , and for many yeares sundrie among vs haue maintained the same against all enemies , though not without some trouble and danger . Now this which hath beene done is nothing , vnlesse we hold on our good course constantly , and labour vnto death in the maintenance thereof . This exhortation is the more necessary , because we know not how long we shal enioy the gospel with peace ; for vsually after long peace God trieth his by persecution : neither know we by what meanes of triall God will exercise vs. Therefore as we now professe the Gospell , so let vs continue constant therein , and not turne with time or state : for then wee loose our cōmendation at Christs hands . And thus much of the commendation of this church for her vertues . Verse . 4. Neuerthelesse I haue somewhat against thee , because thou hast left thy first loue . These words containe the second part of the proposition of this Epistle , to wit , a sharpe and seuere reproofe of this church for decay in grace ; as will appeare in the opening of the words . Neuerthelesse I haue somewhat against thee , Here Christ speaketh as a Iudge vnto this church , and to the minister thereof , and layeth this action vnto their charge : that they had left their first loue , that is , that loue which they bare to God , and his religion , and to their brethren , at that time whē they were first called vnto the profession of the gospell . This loue they are sayd to haue left , not as though they had quite lost it , but onely because they suffered it to decay , and to waxe cold in good workes . But some will say they are before commended for their zeale and labour for Gods glory ; and for their seueritie against false teachers : how then had they left their first loue ? Answ. At this time when Christ doth thus reproue them , their loue was commendable ; but yet it was nothing in regard of that which they had at their first conuersion . If Christ haue something against this church for leauing her first loue ; then no doubt he hath something against the church of England , and against vs at this day ▪ howsoeuer wee may persuade our selues that we be high in his fauour , yet we are in the like , or a worse estate than this church now was : for a great part of the body of our church hath left off their first loue : and the greatest part hath no loue at all . That many haue left their first loue is too too euident . For such as in Queene Maries time were content to suffer much for the Gospell , as the histories of our church do shew , after they inioyed a little quietnesse became meere worldlings , as their liues haue testified afterward . And in such congregations where the word hath long bin preached , this is too apparant that men who for the space of twentie , of ten , or seuen yeares haue shewed feruent loue to Christ and his Gospell , and to their brethren , do now fall away and shew none at all . He that hath but halfe an eye , may see many for a yeare or two very forward and zealous in religion , who soone after suffer pleasures , profits , or preferments to drawe them quite away : some I confesse through the mercie of God are free from this decay . But there is yet a more grieuous fault among vs : for the greatest part of our people haue no loue at all . These are the dayes whereof Christ sayd (a) loue should waxe cold . And whereof Paul sayd , Men should be (b) louers of themselues : for take the most congregations where the Gospell hath bene long preached , yet you shall find that the hearers are neither bettered for knowledge nor for obedience , but remaine still as ignorant and profane as euer they were . This argueth that they haue no loue of God in their hearts , though they haue a formall profession of his name in their mouth : For where the loue of God is , there most needs bee increase in knowledge , in grace , and in obedience . Againe , see how men generally walke in their callings , and therin behold a meere defect of loue . All the paines they take is for their priuat gaine and pleasure ; no regard is had of Gods glory , of the maintenance of true religiō , and of the good of their brethren : herein their owne consciences shall be the witnesses . So that generally this may be said , We haue no loue at all . What an action then shall we thinke hath Christ against vs ? It must needs bee grieuous ; and so our case fearefull and dangerous . If an earthly prince and potentat had an action against vs , and his case were good , it would make vs looke about vs , yea to tremble and quake , and to be at our wits end . Behold , not a worldly prince but the king of heauen and earth hath a matter against vs , iust and grieuo●●● oh how should this moue vs to search our selues , to trie our estate , and to humble our selues vpon the knees of our heart before his maiestie . We may not imagine that this charge of Christ doth not concerne vs : the conclusion of this Epistle shewes it belongs to all that haue eares to heare . And therefore we should labour to preuent Gods iudgement , by iudging our selues for our decay and want of loue . Againe , this rebuke of Christ for decay of loue , should teach vs to labour for increase in loue to God and to our brethren ; adding grace to grace in our harts , as we adde day vnto day in our liues , that so our loue may obound : read 1. Thes. 4.1.9 , 10 , where Paule vrgeth this dutie at large : he confesseth they did loue one another , and yet beseecheth them to increase therein . Phil. 3.13.4 . in Pauls person we haue a worthie president , which we must follow , if wee thinke to come whither he is gone before : though hee had gone farre in the loue of God , yet he laboured to perfection , and therefore considered not that which was past , as resting in it , but rather how farre hee was too short , that so he might vse meanes to increase in loue , and in all other good graces , till hee come to perfection . A christian mans life is a way that leadeth to heauen , wherein we once setting foot , must ●uer go forward , and not stand still or turne backe , lest we neuer come there . The state of a christian is like vnto a child , which still groweth till it come to a perfect strength : and so must euerie child of God labour to grow in the graces of God , till they bee perfect men in Christ : For if they stand still , Christ hath something against them . The Rhemists in their annotations abuse this place , to proue that a man may quite fall away from grace . Therefore to cleare this text , and to confirme our hearts in the truth of Gods word , thi● question must be scanned , Whether a man may quite fall away from grace ? Answ. Grace in Scripture is taken two wayes : First , for that fauour of God whereby hee accepteth of some for his children in Christ. This is the first grace and the fountaine of all other : and taking grace in this sense , I say , that the signes of grace and the sense thereof in the heart , may be lost : But the f●●our of God it selfe cannot bee lost of them that truly beleeue . When an earthly father is displeased with his child for some notorious crime , hee will turne the signes of his fauour into signes of displeasure , and shew the same partly by words , and partly by stripes : and yet he still continueth his father , and holdeth him for his sonne , without any purpose to disinherit him : Euen so God dealeth with his children ; for their sins and corruptions , he will turne away his louing countenance from them , and change the signes of his fauour into anger and displeasure ; when as yet the good purpose of their adoption is not altered , but remaineth firme for euer : and God is still their father , though an angrie father through the prouocation of their sinnes . Secondly , grace in Scripture is taken for the gifts of grace which are bestowed on them that beleeue in Christ. These gifts of grace be of two sorts , some more principall , of absolute necessitie vnto saluation , without which none can bee saued ; as faith , and also hope , and loue , which proceed from faith . There be others also lesse principall , which be very profitable and requisit , yet not absolutly needfull vnto saluation : As the feeling of Gods fauor , alacritie in prayer , & sense of ioy and comfort in the holy Ghost . These lesse principal graces may quite be lost . The principall graces also may be decayed , lessened , and couered , in regard of operation , euen in Gods children : but quite extinguished they cannot be , for God vpholdeth them by perseuerance ; where faith , hope , & loue are once truly wrought by Gods spirit , they are neuer wholly or finally taken away , but onely in part , and in sense and feeling for a time . This answer is agreeable to this text , for the church of Ephesus is here blamed , not for quite loosing her loue● but because she had left her first loue , suffering it to decay and waxelesse than it was at their first conuersion . And because this doctrine is oppugned earnestly , not onely by the church of Rome , but also by some churches and schooles of the Protestants : I will first shew the truth hereof out of Gods word , and then scan the cheefe reasons that are brought against it . That grace cannot bee wholly and finally lost , these reasons proue : I. Matth. 16.18 . The promise is made to Peter , and in him to all the faithfull : That vpon that faith which he professed , Christ would build his temple , and the gates of hell should not preuaile against it . Which last words must be marked , for they intimate , that the diuell with his adherents would shew much force and violence against the faith of the elect , but yet they should neuer get the victory , or ouercome it wholly . II. Matth. 24.24 , Christ foretelling that false Prophets should come , sayth : They should seduce , if it were possible , the very elect . Where he taketh this for graunted , that the elect , albeit they may bee assaulted greeuously , yet they can neuer be wholly or finally drawne away from their faith . III. Iohn . 10.27 , 28 , My sheepe heare my voyce ( sayth Christ ) and I know them , and they follow me : and I giue vnto them eternall life , and they shall neuer perish . To this they answer : It is true , they shall neuer perish , so long as they remaine the sheepe of Christ. But that cauill is cut off in the next wordes : Neither shall any plucke them out of my hands , my father which gaue them me , is greater than all , and none is able to plucke them out of my fathers hands : And therefore neither the deuill , nor the world , nor the flesh , can by any temptation draw the sheep of Christ from their faith , and make them to be no sheepe . IV. Reason . Iohn . 3.36 . Hee that beleeueth in Christ hath eternall life . They say hee hath it in hope , and no otherwise . I answere ; if they haue it in hope , they shall neuer perish : (a) For hope maketh not ashamed . V. Reason . Rom. 8.30 . Whom hee predestinat , them also he called : and whom hee called , them also be iustified : and whom hee iustified , them also be glorified . Those which are elected , called , and iustified by faith , must needs be glorified , and therefore cannot fall away finally : for such shall neuer be glorified . And in the end of the chapter , vers . 38. hee addeth ; That neither death , nor life , Angels , principalities , nor powers , nor any thing els can separate vs , viz. the faithfull , from the loue of God , which is in Christ Iesus our Lord. But if the faithfull might fall away finally , then they might be seuered from the loue of God. VI. Reason . Rom. 11.29 . The gifts of Gods calling ( that is , the peculiar gifts that pertaine to saluation ) are without repentance . They say it is true , God indeed neuer repenteth him of his gifts : but yet a man may perish and fall away , because he may refuse and reiect Gods grace giuen vnto him . This answere is friuolous , maintaining this absurditie , that the powerfull will of God should be broght vnder the silly will of the creature : if man could repell Gods grace giuen vnto him , then should mans will take place , and Gods will bee made frustrate and void . VII . Reason . 1. Iohn . 3.9 . Whosoeuer is borne of God sinneth not , because his seede remaineth in him : neither can bee sinne , because he is borne of God. How is that true , for chap. 1.10 , Hee that sayth he hath not sinned , maketh God a lyar , and his word is not in him ? Answ. The place must bee vnderstood thus : He that is borne of God sinneth not , that is , with full consent , and with all his hart . Sinne doth not raigne in him : for the regenerate man consisteth of two parts ; flesh and spirit : he sinneth not as hee is spirit , that is , regenerate ; but as hee is flesh and sinfull . His will sinneth not as it is spirituall , but as it is carnall . The papists say , Indeed he sinneth not , so long as he continueth to be borne of God. But this shift is cut off by the wordes of the text , Neither can be sinne , because the seede of grace , euen the word of God abideth in him . This place plainely proueth , euen in the iudgement of the Papists , that the child of God cannot wholly or finally fall from grace . They say it is a hard place , and indeed they cannot answere to it . VIII . Reason . If a man may finally fall from grace , then may hee bee wholly cut off from Christ : for grace is neuer wholly lost , till a man bee quite cut off from Christ. But it cannot bee , that a member of Christ can be quite cut off : for then it should follow , that one and the same man must bee often ioyned to Christ ; namely , so often as hee falleth by sinne , if he would be saued . Whereupon this would also follow , that one and the same man must be often baptized : for Baptisme is the Sacrament of incision , the meanes of admission into the church , and the seale of our vnion with Christ. But Rebaptization may not bee admitted . The church of God denieth it vpon this ground , because a man is onely once borne of God. IX . Reason . Christ teacheth vs to pray thus , Leade vs not into temptation : that is , suffer not Sathan and sinne wholly to preuaile against vs , and finally to vanquish vs. This petition being taught by Christ , must needes be lawfull , and according to Gods will : and therefore hereunto , as to euery lawfull petition , belong these two things : First , Gods commaund to make it : Secondly , his promise to assure vs , it shall bee graunted . Whereby this is euident : That there is in Gods word a promise , assuring euery child of God , that hee shall neuer wholly be conquered of the deuill : and therefore he can neuer wholly or finally fall from grace ; for if hee might , then were he wholly ouercome in temptation . The contrarie arguments be of three sorts ; places of scripture , Examples , and Reasons : for the first , Exod. 32 , 32. When the Israelits had sinned that great sinne of Idolatrie , Moses prayeth God to forgiue them ; If not ( sayth he ) blot mee out of thy booke . Hence they gather , that a child of God may bee blotted out of Gods booke of life , and so finally perish . Answ. That place must be vnderstood with this condition : If is be possible ; as in the like prayer it is expressed by Christ : Father , if it be possible , let this cup passe from me . This condition must needs be added : for els wee must say , that Moses prayed for that which he knew was impossible ; namely , that one priuate man should suffer eternall punishments for the sinnes of others , though in temporall punishments such a thing may be , yet in eternall , it is impossible . Againe , Moses in this prayer doth principally shew his exceeding affection and zeale for Gods glorie , and for the safetie of his brethren , both which hee preferred before his owne life ; as if hee should say : Lord pardon them , and rather than thy name should loose glorie , blot me out of thy booke . The like affection was in Paule , when hee sayd , (a) He could wish himselfe to be separate from Christ for the loue of his brethren the Iewes . They further vrge the Lords answere to Moyses , vers . 33. Whosoeuer hath sinned against mee , I will put him out of my booke . But as the Lord therein answereth to Moses prayer , so must it bee vnderstood , with the like exception . II. Obiect . Ezek. 18.24 . If the righteous man turne away from his righteousnesse , and commit iniquitie , and doe according to all the abhominations that the wicked man doth , shall hee liue ? All his righteousnesse that hee hath done shall not be mentioned : but hee shall die in his sinne . Here ( say they ) it is plaine , that a man may fall from grace ? Answ. Righteousnesse is twofold : of the outward action , and of the person . So Paule distinguisheth , when he desireth to be sound (b) not in his owne righteousnesse , which is of the law ; that is , such as was in him while hee was a Pharisee : but in the righteousnesse of Christ. The righteousnesse of the action is , when a man for outward actions keeps the law of God. The righteousnesse of the person is that , whereby a man is accepted righteous before God. And answerable hereunto , there be two kinds of righteous men : one that is outwardly righteous before men , thogh not indeed : The other , that is truly righteous before God. Now of the former of these two , must that place be vnderstood : for the Lord there pleadeth with such as did esteeme and auow themselues to be righteous , saying : Their fathers had eaten soure grapes ; that is , had sinned , and they were punished for their fathers offences , though they were righteous : And the Holy ghost speaking according to their own conceit and opinion of themselues , calleth them righteous : and of such it is true they may turn from their righteousnesse . III. Obiect . Luk. 8.13 . Some beleeue for a time , and in time of temptation goe away . Answ. There be three kinds of faith : Historicall , Temporarie , and sauing faith . In Histo●icall faith , is knowledge of the word of God , with assent vnto it . In temporary faith are three things : knowledge of the Word , Assent , and Approbation also , with some ioy . In sauing faith , there are foure things : Knowledge , Assent , Approbation , and Apprehension : that is , an applying of the promises of God vnto a mans selfe ; whence proceedeth some ioy . And answerably , there are three kinds of beleeuers . I. such as know the word of God , but yet haue no loue thereof . II. such as know it , assent vnto it , and reioyce in it also , for a time . The third are such as apprehend the promises , and apply them to themselues . Now the two first kinds of faith may bee left : and the two first kinds of beleeuers may fall away , whereof Saint Luke speaketh : But hence it followeth not , that sauing faith , may be lost ; for he that is endued therewith , can neuer fall away . But faith ( say they ) is onely one , Ephes. 4.5 . There is but one faith , one God , one hope , and one Baptisme . Answ. By one faith is there meant one religion , and doctrine of saluation : as elsewhere is vsuall , by the name of faith . 1. Tim. 1.19 . Their second kind of arguments are Examples : which are chiefely two : one of Adam , the other of Dauid , For Adam ; they say he was created righteous , and yet hee fell wholly from grace : and therefore any beleeuer now , may much more fall away , who haue farre lesse grace than he had . Answ. This Argument is not good : for though Adam had a greater measure of grace than we now haue , yet our grace hath a greater priuiledge than his had : his grace came by creation ; ours is by redemption and regeneration . Adam had the first grace , to bee able to obey ; but he wanted the second , to be sure to perseuere : because God would permit his fall , to make a way both to manifest his iustice and mercie in our redemption by Christ. But the child of God after his conuersion , wherein hee hath the first grace to repent and beleeue , hath also an infallible promise , That he shall receiue the second grace , to abide in that faith . And therefore Paule sayth : I (a) am persuaded , that hee which hath begun this good worke in you , will performe it vntill the day of the Lord Iesus Christ. And againe , (b) The Lord is faithfull , who will stablish you , and keepe you from euill . Secondly , Dauid ( say they ) by his two grieuous sinnes fell wholly from grace ? Answ He fell indeed grieuously , but not wholly : for after his fall hee contemned not Gods word , he hated not God , nor despaired of mercie ; which hee must haue done , if he had fallen wholly . And therefore he had remorse for his sinne , so soone as the Prophet Nathan come vnto him . But ( say they ) hee prayeth God to create a new heart in him , therefore hee had then no grace : For creation is a making of that which hath no being . Answ. Dauid then speeketh not as he was before God , but as hee was in his owne sence and feeling : for by his sinnes Gods graces were sore decayed . But ( say they ) hee repented not for the space of one whole yeare : Now where there is no repentance , there is no faith , and consequently no grace nor pardon . Answ. In repentance there be two things : the gift of repentance , and the act and practise thereof . The gift of repentance was in the heart of Dauid , when he yet lay in his sinnes : but the act thereof lay hid , and he wanted the renewing thereof all that time . Againe , Dauid had the pardon of his sinnes past , though hee had not the pardon of those two sinnes , till hee repented of them . Neither was his repentance lost but decayed onely , hee wanted not the power of it simply , but the practise of it onely in that act . Their third kind of arguments are drawne from equitie and reason . I. Hee that is a member of an harlot , and of the deuill , ceaseth wholly to bee a member of Christ : but a child of God truly beleeuing , may become the member of an harlot , and of Sathan , as Dauid did . Answ. There be three kinds of members ; dead , decaied , and liuing members : a dead member is that which is onely in shew a member : as a legge of wood or of brasse in a mans bodie . A decayed member is a true member , though weak , as is a legge or arme that is taken with a palsie , or sore wounded . But a liuely member is that which doth moue , and do all it functions perfectly . So in the church there be some members dead , and onely in shew ; others feeble and weake , that by reason of some grieuous sinnes are not able to doe their duties . And there bee liuely members , which serue God with an vpright and perfect heart . Now , though a member of an harlot cannot be a liuely member of Christ , because by his sinnes hee weakeneth and woundeth the graces of God ( for euery adulterer and fornicator doth as much as in him lieth cut himselfe off from Christ ) yet hee may bee a decayed member of Christ. And this may the rather stand , because a man is made the member of Christ one way , namely , spiritually ; and the member of an harlot another way , namely , bodily . II. Reason . If a man cannot fall from grace , then preaching , prayer , the sacraments , and all means of perseuerance are needlesse ? Answ. Nothing lesse : for they haue all their good and necessarie vse vnto them which haue grace : euen to make them constant in grace . For where the Scripture teacheth the certaintie of saluation , it implieth the vse of the meanes of perseuerance . Paul in his iourney to Rome was certaine they should come all safe to land (a) by the promise of God : yet when the marines would haue gone out of the ship , Hee telleth the Captaine , vnlesse (b) these stay in , we cannot be saued : because they were the meanes to bring them to land . So when Isay had told Ezekias from the Lord that he should liue fifteene yeares longer , he was thereby assured of recouerie , and yet hee vsed (c) a bunch of figges as a meanes thereof : as also food and rayment to preserue his life afterward . III. Reason . This doctrine of certaine perseuerance maintaineth men in securitie ? Answ. Securitie is twofold , carnall , and spirituall : carnall , when a man regardeth not at all the means of his saluation , but giueth himselfe wholly to the profits and pleasures of this world . Spirituall , when a man relieth on God for his saluation , by beleeuing his promises ▪ and this securitie it maintaineth , but not the carnall securitie : For it teacheth the vse of the meanes of perseuerance , as prayer , hearing , and reading of the word , and receiuing the Sacraments . And thus I conclude this question , That the true child of God , who truly beleeueth , when he sinneth , doth neither wholly nor finally fall away , neither can doe . Lastly , if this were true of this famous Church of Ephesus , which was founded and preserued by the Apostles , that shee suffered her first loue to decay ; then how can it bee otherwise with vs , but that wee should suffer our first loue as well towards God as man , to lessen and diminish ? and that this is so , our consciences will tell vs , if wee looke to that loue and zeale we had at our first calling : and though wee haue not felt this decay , yet we must know wee bee in danger of it continually . And therefore we must take heed that we suffer not our good affections in religion to diminish . Water that hath beene once hot , will afterward be most cold , and freese the hardest : euen so , when our hearts haue beene once heated with the fire of the Lords altar , as true loue , and other graces of the spirit , if we suffer them to decay , we shall become more frozen in iniquitie than any others . The hawke while shee is quicke to take her prey , is set vpon the hand of kings and nobles : but if shee wax weake and die , she is cast off to the dunghill . Euen so while we are hote and cheerefull in loue towards God and his church , wee are carried as it were on Gods owne hand : but if wee faint and decay in loue , we shall be cast lower than if wee had neuer beene so exalted . This loue of God in vs is like a little flame of fire , for the maintaining whereof wee must doe three things : First , take heed of all manner of sinne , which quencheth loue and other graces of the spirit , as water quencheth fire . In the old Testament the priests kept fire burning vpon the altar day and night , to be alwayes readie to sacrifice vnto the Lord : and so must we keep the flame of loue & other graces continually burning in our hearts , that thence we may offer vp acceptable sacrifices of praise and thanksgiuing vnto the Lord. Secondly , we must stir vp the gifts of grace that are in vs , as Paule sayth to Timothie , 2. Tim. 1.6 . vsing a comparison from the fire , which burneth more bright and cleare when it is stirred vp . Lastly , wee must exercise our selues in the duties of pietie , as faith , repentance , loue , and such like : & so shall they not decay . And thus much for the sinne of this church . Verse 5. Remember therefore whence thou art fallen , and repent and doe thy first workes : or els I will come against thee shortly , and will remooue thy candlesticke out of his place , except thou amend . Our Sauiour Christ the faithfull physition of our soules , hauing sharpely rebuked this church , doth here prescribe vnto them a soueraigne remedie against their sinne of decay in loue . Frō whence we may learne , that the law whereby sin is reproued is to be taught , but yet with this qualification , that withall the doctrine of the Gospell be ioyned thereunto , that the sinnes which are ripped vp by the law , may be cured by the Gospel . This is Christs manner of preaching in this place , whose practise is a most worthie platforme for all his ministers : for we haue no warrant at this day to preach the law barely , which onely maketh the wound , without the Gospell which alone sheweth the remedie . This remedie here prescribed is of speciall vse , and worthie our consideration : generally , by it we haue direction to answer to two necessarie questions of practise , which often fall out in the life of man. First , a man is effectually called to professe the gospell , and yet after his conuersion , either through the corruption of his nature , or by the temptation of the diuell and the world , falleth into sinne againe : what must this man do for his recouerie ? Ans. He must remember whence he is fallen , and repent of those his sinnes , and do his first workes . The second question is this : A man that hath all his life long liued in ignorance and sin , is now touched in conscience for his loose life ; how shall this man escape the wrath of God , & become reconciled vnto him ? Ans. He must first remember whence hee is fallen by Adams sinne , and by his owne transgressions : Secondly , hee must repent of his sinnes : Thirdly , endeuor to do the first workes , whereto he is bound by the law of creation , & so shal he escape the wrath of God , and be receiued into his loue and fauour . In particular , this remedie hath three parts : The first , Remember whence thou art fallen : The second , And repent : The third , And do thy first workes . The words following , Or else I will come against thee , &c. Are a reason of this remedie to persuade them to do the duties prescribed . For the first , Remember whence thou art fallen ; The words beare this sence : Examine thy selfe throughly , & see in thy selfe the decay of thy former loue : and then ponder the same in thy heart seriously and throughly . Here Christ inioyneth to this church two duties . I. Examination , whereby shee must descend into her owne heart , and search out her owne wants ; especially the want of her loue to God , to his word and to her brethren . II. Consideration , whereby she must often thinke of these her wants , and lay the same to her heart vnfainedly . This course which Christ taketh with this church , teacheth vs first that it is a dangerous thing for any person in Gods church not to bee acquainted throughly with his owne estate , that so hee may search out his owne wants , and deeply consider of the same . For this very thing Ieremie blamed the people in his time , that no man sayd with himselfe , (a) what haue I done . And Christ layeth this sinne to the charge of the people of the old world , that they were ignorant of their estate , (b) They knew nothing till the floud came and ●●oke them all away . And this is the common sin of this age : no man almost doth examine himselfe & consider in his hart his owne estate , by reason of his sinnes and wants . Nay , men are growne to this , that they count it a meanes to breed melancholie , and therefore do ●lie the practise of this dutie , and so nuzzell themselues in their fearefull securitie . Secondly , here wee learne that it is a speciall dutie for them that liue in Gods church , to be throughly acquainted with their owne estate : to examine and search out their owne sinnes : and often to consider seriously of their particular wants . Zephanie preaching the doctrine of repentance vnto the people , beginneth thus : Search ye , search your selues oh nation not worthie to be beloued . Where the word translated ( search ) signifieth such a search as a man would make for some small thing in a great heape of chaffe . This is the Lords counsell , Hag. 1.7 . Consider your owne wayes in your hearts : and it must be our practise if we would be saued . This duty is the beginning and ground of true repentance , and therefore Christ here giueth it the first place ; for no man can truly repent before hee bee acquainted with his owne infirmities , and with his owne fearefull and damnable estate , by reason of his sinnes . And therefore Dauid saith , (c) I first considered my wayes and then I turned my feete into thy testimonies . The cause why so few in the world doe truly repent , is want of consideration from whence they are fallen : and what bee their sinnes and the dreadful iudgements thereby deserued . For till the mind doe truly conceiue her owne miserie , the hart can neuer rightly hunger after mercie : Sinne must bee our greatest woe , before Christ become our chiefest ioy . The second part of this remedie is Repentance i● selfe , for after a man is well acquainted with his wants , and hath throughly considered of his owne misery , then he commeth to repent . In the handling hereof fiue points are to be obserued . I. What repentanceis . II. How it is to be practised . III. Who commandeth it . IV. To whom it is commaunded . V. For what they must repent . For the first . Repentance properly is in the mind , as the word in this place doth import : for it signifieth thus much , After some follie or ouerslip to be better aduised . Repentance then in the mind is a change from euil to good , or a turning from sinne vnto God , Act. 26.20 , Repent and turne to God. Which latter words expound the former , & plainly shew what repentance is . And this change in the mind standeth in this resolution , whereby a man by Gods grace purposeth to leaue all his former sinnes , and to cleaue vnto God in holy obedience vnto all his commandements : And when this resolution is in the mind , therwithall followeth a turning of the whole man in will , in affections , and in all the actions of his life . This appeareth by that description of the practise of repentance , which Paul reduceth to seuen heads , viz. Care ▪ clearing of themselues , indignation , feare , great desire , zeale , and reuenge , 2. Cor. 7.11 . wherof some are renewed affections , and some reformed actions . Hereby appeareth that their description of repentance is not so fit & proper , which say it standeth in these three : contrition , faith , and new obedience . For contrition is not a part of repentance , but a cause thereof , and so is faith , as Christ teacheth in his well-knowne Sermon : (a) Repent , and beleeue the Gospel : where they are plainly distinct . And indeed a man must first beleeue in Christ , and then followeth repentance , and for new obedience it is not a part of repentance , but a fruit thereof . Others make regeneration and repentance all one , but that cannot so well stand : for regeneration goeth before , and repentance followeth after as a fruit thereof , for godly sorrow which is a part of regeneration , causeth repentance . The minde therefore must first be renewed , & then it turneth it selfe vnto God , and withall turneth the whole man. And thus wee see what true repentance is . II. Point . How must repentance be practised ? The practise of it standeth in two things : in true humiliation , and true reformation . In humiliation a man humbleth himselfe vnder the hand of God , making true confession of al his sinnes , from a sorrowfull heart , condemning himselfe for the same , and earnestly crauing pardon for them at the hands of God in Christ. Reformation is a change of all bad actions into good ; and if case require , a making of satisfaction vnto others for iniuries done vnto them : example hereof wee haue in Dauid ; who hauing committed those two great sinnes of whoredome and murder , when he was reproued by Nathan , repented , confessing his sins , and made the one and fiftie Psalme , and ( as it is thought ) the 32 Psalme , therein notably shewing both his humiliation in heart , and reformation of life . So Manasses , when he was conuerted , (b) he repented , humbling himselfe before God , and praying for the pardon of his sinnes , God heard him : And thus came the prodigall child vnto his father , saying (c) Father I haue sinned against heauen , and before thee , I am not worthie to be called thy sonne , make me one of thine hired seruants . And so in all the Psalmes of repentance wee shall see these duties of humiliation and reformation , ioyntlie practised : as Psal. 6. and 38. and 77. and 130.143 . Here then consider the fearefull practise of the church of Rome in their doctrine of repentance , receiued generally for many hundred yeares . Repentance with them standeth in three things : In contrition , in confession of all his sinnes to the Priests , and in satisfaction to God by good works . But all these things may a wicked man doe : For Iudas was greeued for betraying his maister ; he confessed his sinnes ; and also gaue againe the money wherwith he was hired . A second abuse is , that they make contrition a part of the practise of repentance : by contrition we must vnderstand remorse of conscience for sinne ; which is no grace of it selfe , though it may bee an occasion thereto in Gods elect . A third abuse is , that they prescribe a confession of all a mans sinnes vnto men ; which i● a gibbet for any mans conscience : wherein they require more than God doth . A fourth abuse is , that they require satisfaction to Gods iustice by mans good workes ; whereby they ouerthrow satisfaction by Christ , and exact that of men which none is able to performe . We therefore must reiect their wicked doctrine , brought by the diuell into Gods church , and embrace that sauing repentance which standeth in true humiliation and reformation . III. point . Who is it that commandeth repentance vnto this church : namely , Iesus Christ. Many , not onely Papists but Protestants , gather vpon this & such like commandements , That God giueth to euerie man sufficient grace to repent if he will : For else ( say they ) hee should but mocke them , in bidding them repent : considering that without his grace it is as impossible for any man to repent , as for a man to rise and walke that is fast bound hand and foote . Ans. This collection is vnsound : For the manifestation whereof , I wil first lay down the grounds of the true answere : and then apply the same . First , this commaundement to Repent , is not giuen to euerie man , but only to the church of God , or to that people which is to be a church : and God giueth it to them for this end , that hee may gather among them his elect . In Gods church there be two sorts of men : Elect , and Reprobat : both which are mingled in this life . Now when the commaundement to beleeue and repent , is giuen out in Gods church , it is directed properly to the elect ; and to the other whom God hath refused only by consequent , because they are mingled with the elect . Againe , these commandements bee giuen to the elect for two causes . I. To teach them , not what they are able to doe of themselues ▪ but what they ought to doe . II. To ●e an outward meanes to bring them to repent and beleeue . For with the commandement Christ is present by his spirit to worke in the elect grace to repent and beleeue . Phil. 2.12 , Worke out your saluation in feare and trembling : rendring this reason in the next words , For God worketh in you both the wil and the deed . In the church there be some reprobates who haue the same commandement giuen vnto them : but for other vses : as I. to keepe them in outward order . II. to teach them their owne impotencie . III. and principally , that God in his iustice may make them void of all excuse at the last day . From hence I answer thus . This proposition is not true , to wit , If God command men to repent , then he giueth them grace to repent , vnlesse it be thus qualified ; That God command them to repent , for this end that they may practise repentance . For God giueth out his commandements for diuerse ends : Some that they may be practised : & others , to take from men al excuse in their disobediēce . Thus he commaunded Pharaoh to let the people go ; that by his disobedience his heart might be more hardned , and God more iustly manifest his glorie in his destruction . So hee commaunded Isay to go & preach vnto the people : not for their conuersion , but to (a) blind their eyes , and to harden their harts . And so he commands the reprobate to repent : but neither directly , as hee doth his children , in whom he intends the practise of repentance ; but by consequent , because they liue among his children : nor yet with intent they should obey , but rather to harden them , and to make them inexcusable , because of their sinnes . And therefore in them his commandement cannot import anie abilitie to obey . IV. point . Who bee commanded to repent ? namely , The Church of Ephesus , that is , the minister with the whole body of the church . This may seeme strange that he should command them to repent , seeing they had alreadie repented at their conuersion . Here therefore wee must learne that there bee two degree● in the practise of repentance : First , the beginning of repentance : Secondly , the renewing of the same . And in those two consisteth the whole state of a christian mans life . He must begin to repent when he is receiued to mercie : he must renew that repentance for his daily offences . If God therefore haue giuen ●s grace to repent , we must not content our selues with that good beginning , but adde more repentance daily vnto it . For no man liueth that hath receiued grace to repent , but hee seeth in himselfe continuall cause of renewing the same , by reason of his daily s●il● and wants ; for euery sinne decayeth grace , which must be repaired by a new practise of repentance . This dutie must needs be practised . It is the most dangerous case that can bee for any man to lie in sinne , for sinne makes a man liable to all Gods iudgements . And it is not so much the act of sinne , as the lying in sinne that bringeth damnation . For this cause Paule 2. Corin. 5.20 , speaking to those that were reconciled to God , doth still most ●arnestly beseech them to be reconciled vnto him , saying , We beseech you in Christs steed , as though God did beseech you through vs ▪ that ye be reconciled to God : Intending thereby to prouoke them to the daily renewing of their repentance , that thereby they might get a more full assurance of their reconciliation . V. point . For what must they repent ? namely , for the decay of their loue : not for the want thereof , but for that they suffered it to waxe lesser , both towards God , and his word , and towards their brethren . The same thing is spoken to vs dayly in the ministerie of the word : that whereas our first loue is gone , many hauing fallen from it , and moe hauing none at all , wee would vnfainedly repent of this our decay and want : that if wee haue had loue , and now waxe cold , wee may renew it ; and if we neuer had it , we may labour for it ; that so we may be answerable to his blessed desire . And here obserue , that Christ enioyneth vs a strait repentance . It is not ynough for men to repent them of grosse sinnes , as whoredome , theft , drunkennesse , and such like : but they must repent them of their want● of grace , as of the knowledge , and feare , and loue of God , and of brotherly loue , and of decay in any grace , bee it neuer so little . Wee haue many iusticiaries in conceit , that bee Pharisaically minded , thinking too well of themselues , that they need no repentance , because they liue ciuilely , and are not tainted with grosse sinnes : But these consider little what God doth here require ; euen repentance for our secret wants and decayes . And great reason it should bee so : for els to what end should we examine our selues of our secret wants , vnlesse wee should repent vs of them , hauing found them in vs ? Againe , if this church must repent for her wants ; then what great cause haue we to repent in this last age , of Atheisme , a grosse and common sinne : of outward pride in apparrell , a sinne flat against Gods word : and for contempt of the gospell ; a sinne that enlargeth it selfe more and more among vs. And for crueltie , and want of mercy and compassion , all which are rife in our church : and may more easily remooue the candlesticke from vs ; then want of loue could remooue the candlesticke from this church . And thus much for the second part of this remedie . The third part of this remedie is , to do their first workes : that is , shewe the like zeale and feruencie of loue to God , to his word , and to their brethren , that they did at the first time of their conuersion . This duty Christ addeth to the former ; because true repentance neuer perisheth in the heart , but alwaies breaketh out into action in the life . Here then is an excellent lesson for vs to learne and put in practise : wee must search our own harts , and see what good things haue bene in vs : what good motions and desires , or good affections . We must also call to mind our former wayes , and see what good things wee haue done : and if in heart or life we find decay , we must recouer our losse , and seeke to do our first workes , and striue to continue so doing to our liues end , that so wee may escape this heauie charge of decay in grace . Thus much of the parts of this remedie . If not , I will come against thee shortly , and remooue thy candlesticke out of his place , except thou amend . In these words Christ layes downe a reason to persuade the church of Ephesus to the practise of the former remedy ; especially for repentance . This reason containeth three parts . I. A generall commination in these words , If not , I wil come against thee shortly . II. A particular threatning of a particular iudgement , And remoue thy candlesticke out of his place . III. The condition of them both : except thou amend . I. point . If not , I will come against thee shortly , that is , if thou do not practise this remedie and the duties therein prescribed , especially the dutie of repentance ; then will I come against thee shortly . The words may as well bee read thus , If not , then will I come to thee shortly : For so they are in the originall , and doe containe in them sufficient and profitable instruction . God is said to come to any people two wayes , in mercie , and in iudgement . In mercie when he testifieth his presence by workes of mercie : As when Christ in spirit went vnto the old world and preached vnto them in the person of Noe an hundred and twentie yeares before the floud , 1. Pet. 3.19 , 20. Secondly , God commeth in iudgement when hee testifieth his presence by iudgements . In the second commandement God saith , He wil visite the sinnes of the fathers vpon the children , that is , he will make inquirie among the children for the fathers sinnes , and if hee find them to liue in the same sinnes that their fathers did , then will hee punish them , this is properly to visit . So in this place , If thou repent not I will come vnto thee , and testifie my presence , not in mercie but in iudgement . In this generall threatening we may obserue : that when a church or people decay in loue to God , to his word , or to their brethren ; or els lye in any sinne : then God prepareth himselfe to come vnto them in iudgement , Amo● 4.12 . Because I will doe thus and thus vnto thee , for thy sinnes , therefore prepare to meete thy God , Oh Israell , meaning , that because they lay still in their sinnes , therefore he would make knowne his presence by more fearefull iudgements . This doctrine according to Christs direction is to bee applied to vs and to our church : for the sinnes that were in the church of Ephesus are the sinnes of our church and people . They decayed in loue to God , to his word , and to the brethren , so doe we . Nay , generally there is no loue at all in vs , as hath been shewed : and besides these wants , there be many other grosse sinnes wherein our church and people doe lye , as in Atheisme both in iudgement and practise ; in contempt and neglect of Gods worship and true religion ; in crueltie , oppression , and want of mercie : and that which is more , though God summon men to repent by his dayly iudgements , yet few or none by true humilitie prepare to meete God , and to preuent his iudgements . Securitie spreads it selfe ouer the whole bodie of our people . And this being our case and state , it must needes bee , that God hath beene long since in comming to vs by his iudgements , and a● this day he is still comming , because we still decay in loue and other graces , and more and more goe on in sinne . So that if we thus continue , the truth is , hee will come shortly vnto vs , and that by most fearefull iudgements . For this was written to the church of Ephesus , to be a direction , not onely vnto them , but to all churches to the end of the world , that be in the like or worser case . What shall wee then doe ? Our dutie is taught vs in these words ( If not ) that is , if thou repent not . Wee must preuent the Lords comming in iudgement by vnfained repentance : euery man and euery familie apart must repent priuately , and the whole Church openly and publickely : no way else wee haue , to stay the Lords comming against vs by his fearefull iudgements . The second part of this reason , is a more particular threatening than the former : And will remooue thy candlesticke out of his place . Where hee sheweth with what particular iudgement hee will punish this church : namely , by remoouing away the candlesticke . The meaning whereof may bee gathered out of the former chapter , where particular churches were called candlestickes : therefore here hee threateneth to remooue his church from the citie of Ephesus , to take away the Ministerie of his Gospell , and the profession thereof ; and in his iust iudgement to send among them , Ignorance , Apostacie , and Heresie , in steed of the knowledge of his truth . This particular iudgement must be referred to the first words , If not : that is , if thou repent not , this will I doe ; I will make thee to be no Church , and take my Gospell from thee . In this particular threatening , three points are to bee obserued : one concerning the Minister ; the second concerning the whole body of the church : the third concerning euery priuat man. Touching the Minister note this : If he shall decay in loue to God , to his word , or to his brethren , or if hee lye in any one sinne knowne to himselfe , it is a meanes to depriue him either of his calling , or of Gods gifts bestowed on him : for this threatening is here directed especially vnto the Angell of this Church of Ephesus . When Ieremie had beene wanting in deliuering the Lord● will vnto the people , partly for feare , & partly through impatience : then the Lord becomes a Prophet vnto him , saying , If thou (a) returne , I will bring thee againe , and thou shalt stand before me . Whereby hee would giue him to vnderstand , That if hee returned not , he should cease to be a Prophet vnto him . The same thing is true of all Gods Ministers : if they decay in loue , faile in their dutie , or lye in any sinne , they must speedily renew themselues by repentance , or els God will depriue them either of their calling , or of the gifts thereof . True repentance and the renewing thereof is needfull vnto all Christians ; but especially to Gods Ministers , if they would continue in his fauour , and stand before him , becomming his mouth vnto the people . The second point concerneth the whole bodie of a Church : to wit , if a Church or people decay in loue to God , to religion , and to their brethren ; or doe lye in any common sinne , they procure hereby the remoouing of the gospell from them , and the abolishing of true religion . (b) The Prophet is a 〈◊〉 ( sayth the Lord ) and the man of the spirit i● mad : This was a great and fearefull iudgement : but mark● the cause ; All is 〈◊〉 thine iniquitie : that is ▪ for the sinne of the whole church doth God send foolish Ministers . If this bee so , then wee haue iust cause in our Church to feare the remoouing of the gospell from vs : for there is a generall decay of loue in many , and in the most no loue at all . Many scorne and contemn true religion , and hate the professours thereof . In regard whereof , wee may wonder at the great patience of God , that yet continueth his gospell among vs : For (a) God giueth men vp to strong delusion , to beleeue lyes , because they loue not his truth . Wherefore , being in this danger , our dutie is , to vse all good meanes to preuent this iudgement of God : which can no other way bee done , than by true and vnfained repentance by the whole Church in generall : and by euery man apart , and euery familie apart . For when God shall speake suddenly against a nation or kingdome , to root it vp , and to destroy it : if that people repent of their wickednesse , the Lord will repent of the plague and iudgement which hee thought to bring vpon them , Ierem. 18. vers . 7 , 8. The third point concerneth euery priuate man : and it is this : If any man decay in loue , or want loue to God and to his brethren , or lye in any sin knowne to himselfe . This is a meanes to remooue the candlesticke from him ; to depriue him of his knowledge and other graces of God. The affection of loue in the heart is like the watch of the clocke : if the watch stand , the wheeles stand : as the watch goeth fast or softly , so goe the wheeles answerably . And so it is in man : if his loue to God and to his gospell doe encrease , then doth his knowledge and other graces of God encrease in his heart : but if his loue decay , then other graces decay : and if loue be gone , then farewell all pietie and true religion . If we would know the cause of such palpable ignorance as is in many that haue long heard the gospell preached , it is nothing but want of loue . Heb. 3.12 , 13. The Holy ghost sheweth by what degrees men come to fall away from God. First , sinne deceiues them , by drawing them to commit it : then their hearts are hardened by custome of sinning : Thence followes vnbeleefe in maine points of Religion : and so they make Apostacie from God , and set themselues against his truth . Take heed therefore of lying in any sinne , for that is the high way to finall Apostacie : rather striue to encrease in loue vnto God and vnto his word ; and so shall all his good graces encrease in thine heart . Out of this particular threatening some gather , That a man may bee cut off frō Christ , & fall away finally from true faith and repentance . For ( say they ) if a whole Church may bee cut off from Christ , and become no Church : then may any one member of the Church be cut off , and become no member : But a whole church may bee cut off , as here we see , and therefore may any one man. Answ. This reason is not good : there is great difference betweene the state of a whole Church , and of one man that is a true member of Christ. For a particular Church is a mixt companie of true professors and dissemblers : like vnto a field wherein are good corne and tares ; and like vnto a barne floore , wherein is wheat and chaffe mingled together : and yet all are reputed beleeuers , because they professe the Gospell outwardly . Now by reason of this mixture , it may come to passe , that a particular visible Church may fall away , and become no Church : either when the godly are taken away , and hypocrites and dissemblers made manifest : or els when true beleeuers waxing few , are not able to maintaine the publicke profession of the truth against the might and multitude of the enemies , which may dayly encrease . But the case is not so with a particular member of Christ , he cannot finally fall away , as hath beene shewed at large , vers . 4. And thus much for the second part of this reason . The third part of this reason , is the condition of both the former threatenings , in these words : Except th●● amend : that is , I will come in iudgement vnto thee , and take my gospell from thee , vnlesse thou preuent my comming by true repentance . Here note , that all the threatenings of the old and new Testament are conditionall : 〈◊〉 commeth to Niniue , and crieth , yet fortie dayes , and Niniue shall bee destroyed . He sayd no more ; but yet that threatening must bee vnderstood with this exception , vnlesse they repent . Why ( wil some say ) are the threatenings in Gods word propounded conditionally ? Answ. Gods whole will and pleasure is one alone in itselfe : and yet it may bee thus distinguished , to bee partly secret , and partly reuealed . Gods secret will is touching those things which hee hath not made manifest vnto men . His reuealed will is touching those things which are manifested in Scripture , or doe fall out euery day . Now Gods secret will is without condition , for as euery thing commeth to passe , so God willed it : when good things come to passe , them he willeth simply : when euill things fall out , them he permitteth to be done . And to make Gods secret will conditionall , is to bring Gods will vnder the power of man , and to subiect the Creator vnto the creature . But Gods reuealed will is conditionall ; because it containeth the matter of mans saluation : and this manner of propounding it , is a most effectuall way to bring the same to passe , for it keepeth men more in awfull obedience , than if it were absolute . In this condition note this thing , that Christ repeateth it twice , both in the beginning of this reason , If not : and in the end , Except thou amend . Hereby hee would giue vs to vnderstand , That when men commit sinne , and lye therein : or when they decay in any grace , then haue they most necessarie cause to repent , if they would escape Gods fearefull iudgements . And seeing our estate is like to the state of this Church , or els worser by much ( for wee lye in sinne , and thereby cause God to come to vs in iudgement ) as we tender our owne good both in this life and after death , let vs turne from our sinnes and repent , euery man apart , euery familie apart , and the whole church publickely : for repentance is most needfull , els would not the Lord haue doubled this condition . Verse . 6. But this thou ha●● , that thou 〈◊〉 the workes of the Nicolaitans , which I also hate . These words are a second reason to prooue that which was set downe in the second verse : namely , That this Church could not abide them that were euill . In the second verse this was made manifest , by their discouery of the false Apostles : and here he prooueth it by their affection of hatred , towards the workes of the Nicolaitans . These Nicolaitans were certaine heretickes in the primitiue Church that held these two opinions : First , that adulterie and fornication were no sins : Secondly , that men might communicate with the sacrifices of idolaters in their Idoll temples : and according to their opinions were their practises . These heretickes ( as it is thought ) came of one Nicholas , one of the seuen deacons mentioned , Acts 6. who though for a while hee did faithfully discharge his dutie outwardly ; yet after fell away , and became the head of this hereticall sect . But ▪ this thou hast . This Particle But , hath reference to the former verse . As if hee should say , Though this be thy fault , that thou failest in thy first loue ; yet for this I commend thee , that thou hatest the workes of the Nicolaitans . This practise of Christ discouereth the common sinne of this age : which is , to set out in their colours mens faults and infirmities , to their greatest disgrace : and yet by silence and obliuion to burie all their vertues , which are prayse worthie . This ought not to bee so ; wee must follow Christs example , who with iust reproofe adioyneth due deserued praise . If our friend or our foe haue a fault , when we are called thereunto , wee may speake of it , and wee must reprooue them : but yet withall we must commend the good things that be in them . Secondly , Christ here teacheth vs , That it is not sufficient to anymans good estate before God , that hee haue good things in him : for that a man may haue , and yet bee in danger to bee cut off from Christ. Saule had good things in him at the first entrance into his kingdome , but what was hee afterward ? Iohn was verie zealous for Gods glorie , in killing all the idolatrous priests , (a) but he would not depart from the sinnes of Ieroboam . And Iudas no doubt had many good gifts while he was with Christ , but his end was most fearefull ▪ And this church had many good things in her ; yet i● she in danger of being cut off from Christ : And so many among vs haue excell●●t gifts : some for knowledge , some for 〈◊〉 and conceiuing of prayer : & yet for all these they may be cut off from Christ. Therefore wee must not content our selues with these , but labour for the principall which is true , hearty , and vnfained repentance , which wee must dayly renew for our continuall fals . And this will keepe vs in Gods fauour , and from his iudgements . More particularly Christ here commendeth this Church , for hating the errours of the Nicolaitans . Whereby hee would teach vs our dutie if wee bee Christians ; namely , to take knowledge of the sinnes and errours of our times , and to hate the same vnfainedly . Yet note , he commendeth them for hating their workes , not their persons : giuing vs direction how to temper our hatred in the world . We must set it against the sinne , not against the person of any man. Some will say , the Prophets prayed against the persons of the wicked . And Dauid professed hatred of the men , Psalm . 139.21 , Doe not I hate them that hate thee ? Answ. Dauid was an extraordinarie Prophet , and no doubt had this reuealed vnto him , that those his enemies were obstinate , and would not repent . Againe , imprecations of the prophets in Scripture , must bee vnderstood as prophecies of Gods iudgement to come vpon those against whome they prayed . But wee which want that extraordinarie spirit , must keepe our selues to our ordinarie rule : Hate the sinnes , and loue the persons . Further , obserue the workes here hated : namely , Idolatrie , and Adulterie , which are ioyned together in these Nicolaitans . Adulterie is the punishment of Idolatrie ; and Idolatrie the punishment of Adulterie . Spirituall Adulterie is punished with bodily adulterie . This was verified in the old Iewes : when they fell a whoring after strange gods , God gaue them vp to vncleane lust . And it is palpable in the Church of Rome : they being fallen to idolatrie , doe abound in all vncleanenesse : for they tollerate stewes for fornication : and adulterie and Sodomic are common among them . Againe , sundry men may here be well admonished , who will bee of no Religion , because there are many sects and schismes among the professours thereof . These men should consider , That in the best Churches planted by the Apostles , there were sects and heresies , euen in the Apostles times , as here in Ephesus , And therefore no maruell , if there bee sects and schismes among vs at this day . This offence should not mooue any to dislike the gospell : but rather cause them more firmely to cleaue vnto the truth . Which I also doe hate . This Christ addeth to encourage them to goe forward in the vertue for which hee commended them , in hating euill workes : for what could more prouoke them to zeale and constancie therein , than to know they did that which Christ himselfe did ? And here wee see , that Christ would haue euery member of his Church to be like minded , and like affected vnto him , as he was man. Wee must loue those things which Christ loueth , and hate those things which Christ hateth , reioyce wherein Christ reioyceth , and mourne for those things for which Christ mourned . And great reason it should be so : for wee professe our selues to be members of Christ , bone of his bone , and flesh of his flesh , for out of his bloud sprung the Church : and there must bee consent and conformitie betweene the head and the members . Quest. If Christ hated these wicked men , why did hee suffer them to liue , and not cut them off from troubling his Church ? Answ. Because hereby hee would manifest his loue to his Church , and his iustice vpon the wicked : for hee can bring light out of darkenesse , and good not onely out of good , but out of euill . Verse . 7. Let him that hath an eare , heare what the spirit sayth vnto the Churches : To him that ouercommeth , will I giue to eat of the tree of life , which is in the middest of the paradise of God. These words containe the conclusion of this Epistle : the scope whereof , is to excite this Church to the more carefull performance of the duties before prescribed . This conclusion hath two parts : a commaundement , and a promise . The commaundement in the beginning of the verse : Let him that hath a●●are he ar● what the spirit sayth vnto the Churches . In this commaundement note three points , I. who are commaunded : These which haue eares . II. The dutie commaunded : They must heare . III. What they must heare : namely , What the spirit sayth vnto the Churches ▪ I. point . The parties commanded are thus set forth , He which hath an eare ▪ who these bee , Christ doth more fully expound , Matth. 13.9 . when hee saith : Let him that hath an eare to heare , heare . Where he maketh this distinction of hearers : that some are deafe hearers , some hearing hearers . The deafe hearers are those that bring with them to the ministerie of the word their outward eares only , but their hearts are not affected with it : neither do they care to learne , to beleeue , or obey , that which is taught them . The hearing hearers are all such as beside their bodily eares , haue eares pi●●ced in their hearts by the spirit of grace , whereby they doe not onely heare the word outwardly , but their hearts are also affected with it , and made pliable vnto it ; so as they beleeue it , and bring forth obedience vnto it . This hearing eare is set foorth by Dauid , when he saith : (a) Sacrifice and burnt offering● thou wouldest not haue : but mine ●ares hast thou opened and prepar●d ▪ and then I sayd , Lo● I come . Hereof Isay saith , Thou (b) openedst mine eares , and I was no● rebellious . And this hearing eare 〈…〉 giuen her : when God (c) opened her heart whereby she became attentiue to the word of God preached by Paule . By this distinction of hearers which Christ maketh , we may learne , that Gods grace vnto saluation is not vniuersal , that is , God giueth not vnto al men such measure of grace whereby ( if they will themselues ) they may beleeue , repent , and be saued ; For in Christs time , and euer since there haue bene in the church these two kind of hearers ; whereof the deafe hearer , doth not receiue nor beleeue the gospell vnto saluation . Neither is it true , that God giueth grace sufficient vnto all , whereby they might be saued , if they by their malice and sinne did not abolish the same . For though he admit all sorts into his church , yet not all , but some onely haue eares pierced by the spirit of grace that they can heare . And therefore when the Disciples asked Christ , (d) Why hee spake in parables ? he answered thus , To you it is giuen to know the will of God , and the secrets of his kingdom : but to others it is not giuen . Shewing plainly that the gift of hearing to saluation is not giuen to all , and in some made void by their own wilfulnesse : but to some it is giuen , and they haue hearing eares : and to some it is not giuen and their eares are deafe . Secondly , seeing this commaundement is directed to the hearing hearers ; we must hereby be admonished to vse all good meanes to become good hearers of Gods word ; bringing with vs not onely the bodily eares which we haue by creation , but the spirituall eares of the heart , which we haue by regeneration . For it is not sufficient to our saluation to receiue the word into the outward bodily eares , vnlesse the inward eares of the heart bee opened , that our soule may bee affected with the word , and fitted to receiue , to beleeue , and obey the same . Thus did good king I●sias heare the law read , the text saith , (e) His heart 〈◊〉 within him , And thus did Dauid heare when the Lord sayd to the church , (f) Seeke ●ee my face : his heart answered , I seeke thy face O Lord. And as we must bee carefull to get spirituall eares ; so wee must take heede of deafe eares . Which is when a man commeth & heareth the word of God , but yet hath no care in his heart to learne , beleeue , or obey the same . This deafe eare is a fearefull iudgement of God , whereof we may read , Isay. 6.9 . where the Prophet is sent , To make their eares heauie , and their harts fat , that they might not beare , nor beleeue : lest they should turne and be saued . And this the rather we must looke vnto : because it is a iudgement of God vpon many among vs at this day . The greatest part of hearers are deafe hearers ; which appeareth by this that after long teaching they neitheir increase in knowledge , nor in faith , nor in obedience : but remaine the same for blindnesse of mind , hardnesse of hart , and profanenesse of life , that they were at their first hearing of the word ; these must know that Gods iudgement is on them ; and if they would bee saued , they must labour to come out of this estate , & endeuour so to heare with their hearts that they may be turned vnto God both in mind , heart , and life . II. point . The dutie commaunded : namely , to heare . Hearing in Scripture is not onely to listen with the bodily eare : but to be attētiue to that , which is taught , and with attention to bring faith , conuersion , and obedience euery way . Eph. 4.21 , 22 , the hearing of Christ is notably described : It is not so much to conceiue the doctrine of Christ in our mind● , and to be able to vtter it , as to die vnto sinne , and to the lusts of the flesh , and to ris● 〈◊〉 new●●sse of life . And indeed , a man doth heare and learne no more of Gods word , than hee doth beleeue and practise . From whence we are again to be admonished ▪ that we so heare with attention , that by hearing we suffer our selues to be changed ▪ and that with our change , we ioyne ●are to beleeue , and conscience to obey . This i● that sauing hearing which bringeth eternall life ▪ all other hearing doth increase our sinnes to our further condemnation . Whereby also appeareth the fearefull state of many , who lend onely the outward bodily eare to h●●re the word , but then hearts bee not mooued , nor their liues changed thereby . III. point . What is to be heard ? namely , That which the spirit saith ●nto 〈◊〉 Churches . Which words must bee referred to that which went be●ore , & not to that which followeth : for thi● commaundement belongs to the matter of the Epistle which went before . The promise following rather concerne ▪ the persons themselues than the matter . The things then that are to bee heard , are these . Christ his sharpe reproofe for sin : his threatnings of punishment : a remedie prescribed : & motiues to practise the same , especially repentance : for of all these Christ spake before . From this , that Christ bids them heare these things which cōcerned their estate in sinnes , & amendment by repentance , we learne two things . First , that it is a most necessarie thing for euerie church of God , and euerie member thereof , to know and consider their own wants and sinnes : and also , the iudgements of God that hang ouer them for the same . Secondly , that after any man , or any church hath considered of theri sinnes , and of Gods iudgements ; it is a most necessary thing , to turne vnto God by true repentance , if they haue not repented : and if they haue repented , to renew the same daily , & do it more : that so Gods iudgements both priuat and common may be auoided . We therefore must hereby be moued to search into our own wayes , to find out our owne sinnes , and to consider of Gods iudgements thereby deserued , that by true repentance wee may turne vnto God , and so escape his fearefull iudgement● . Further , these words , What the spirit saith vnto the Churches , containe 〈◊〉 reasons to moue euerie man to heare . I. Because they are spoken 〈◊〉 the spirit , that is , the holy ghost . II ▪ because they 〈◊〉 spoken to one man , o● one church alone , but to all churche● ▪ For the first● It may 〈◊〉 demanded seein● Christ sp●ke th●se word● , How 〈…〉 be sayd that the spirit speaketh the● ▪ Ans. Both may stand : first ▪ because all the outward 〈◊〉 of 〈◊〉 person in 〈◊〉 are common to the 〈…〉 to ●each the church is an outward action of Christ , and therefore it agreeth to the father , and to the holy ghost ▪ As when the father created thing● in the beginning , the sonne also created , and the holy ghost created them . So her● when the sonne ●eacheth , the father teacheth , and the holy ghost teacheth : For as the three persons are one in nature , so must they be ioyned in all outward actions . Secondly ▪ Christ saith the spirit speaketh , because he now sitting at the right hand of the father , doth not teach his church in bodily presence , but hy his spirit , which after his ascention hee sent to be their comforter and instructor . Here then obserue , that the holy ghost speaketh to the church in Scripture . The church of Rome appoints a Iudge to speake vnto men in al matters of controuersie , which is the church , because ( say they ) A iudge must speake : and Christ is absent from his church : and the word is a dumbe letter , and cannot speake : Therefore the church must needes bee iudge . But they erre grosly : The church cannot be iudge : It is but Christs minister to put in execution that which hee commandeth . Christ therefore must bee iudge vnto his church by Scripture , which is not a dumbe iudge , for therein his spirit speaketh plainely and sufficiently for the resoluing of any point in controuersie , that is needfull in Gods church . The second reason to attention is , because these things are spoken to all Churches . Where we see that things spoken to one church agree to all . From whence we must learne this speciall dutie in reading ▪ and hearing Gods holy word : namely , to read and heare with applicacation . We must not rest in a flourishing knowledge of the storie , but apply euery precept and example vnto our selues . If it be an example of vertue , wee must apply it to our selues for imitation : if it be an example of vice , we must apply it to our selues to moue vs to eschew and auoid the like . For God would haue all to learne that which hee speaketh vnto one . And thus much of the commandement . To him that ouercommeth will I giue to eate of the tree of life , which is in the middest of the paradise of God. These words containe the second part of this conclusion , to wit , a most excellent promise : wherein consider two points , First , to whom it is made . Secondly , what is promised . For the first . The promise is made to him that ouercommeth : That is , to him that in fighting , preuaileth against all the spirituall enemies of his saluation , sinne , sathan , hell , and condemnation . There bee three things requisit to make a man able to ouercome these enemies . First , he must be borne anew in Christ , of water , and of the spirit , 1. Ioh. 5.4 . He that is borne of God ouercommeth the world , so by regeneratiō he is freed from the bondage of hell , death , sinne , and Sathan . Secondly , hee must haue true faith , by vertue whereof hee must denie and renounce himselfe , and bee whatsoeuer he is in the death , passion , & obediēce of Christ. Therfore S. Iohn saith in the same place : This is the ●ictorie which ouercommeth the world , euen your faith . For when a man is in Christ , by faith hee is made partaker of Christ his victorie vpon the crosse , and by it receiueth power to subdue his owne corruptions , the world , and the diuell . Thirdly , hee that would ouercome must keepe faith , that is , true religion , and a good conscience , standing out in life and death against all aduersarie power whatsoeuer . In this , that life euerlasting is promised to them that ouercome . First , we obserue that the doctrine of vniuersall grace , affirming that the promises of the gospell for life and saluation belong to all and euerie man whatsoeuer , vnlesse hee will reiect them , is a deuice of mans braine . For life eternall is not promised to euerie man as he is a man comming of Adam : but to a man as hee is in Christ by faith , and a new creature . The promises of the gospell bee vniuersall indeed to all that ouercome : but that is a propertie which restraines them wholly to true beleeuers . Secondly , hereby we are taught so to liue , that we may say truly in the testimonie of a good conscience , we haue ouercome all our spirituall enemies , and do continually stand conquerours ouer them . This is a matter of endlesse ioy & comfort , which will cheere the soule in greatest distresse : But to liue and lie in sinne , is or will bee a hell to the conscience . What auaile the treasures & honors of this world to any man , while his conscience shall tell him he is a vassall to sinne and sathan ? for while he continueth in that estate , he is out of the fauour of God , and hath no part nor portion in the kingdome of heauen . Therefore it standeth vs vpon to labour to feele in our harts the certaine euidence of this victorie ouer our spirituall enemies , by the sure testimonie of the spirit of grace . The second point is the thing promised , to wit , life euerlasting , noted by this gift , To eate of the tree of life . And it is set out vnto vs by two circumstances . First , by the cause of it . Secondly , by the place where it is to bee found . The cause is Christ Iesus : I will giue to him to eat of the tree of life . Where he maketh an opposition betweene himselfe and the first Adam . The first Adam sinned ; and thereby cast himselfe with all his posterity out of the earthly paradise , and lost the benefit of the tree of life : But Christ the second Adam commeth and suffereth for sinne , and thereby openeth the way to a better paradise , than the first Adam lost : and to all that ouercome he giueth libertie to enter in , and to eate of the tree of life . The tree of life properly , was a tree placed in the middest of the earthy paradise : and it was so called , first because it was a pledge and sacrament vnto Adam , that he should liue for euer if hee continued in obedience to God : secondly , because it had in it ( as may be proued ) vertue and power , whereby it would haue preserued him from death and old age for euer , if hee had stood in his innocencie . This earthly tree of life was a figure and signe of Christ our Sauiour and mediator : who liueth an eternall spirituall life , not onely as hee is God , but as hee is mediator , and that not for himself alone , but for this end , that h●e may conuey quickning spirituall life to all that beleeue in him : and for this cause hee tearmeth himselfe the tree of life . Further , he saith , He will giue hereof to eate : To eate , sometime signifieth to beleeue : Iohn . 6.50 . but it cannot heare be so taken ; For faith endeth with this life , and hath no vse afterward . Therefore to eate , in this place signifieth to haue immediat fellowship with Christ in heauen : where Christ shall bee vnto him a tree of life to make him liue for euer . In this promise note two points . I. In what things eternal life consisteth : namely , in immediat fellowship and communion with Christ in heauen . Secondly , that life eternall standeth not in outward meanes , as meat , drinke , clothing , physicke , recreation , sleepe , and such like : but in an immediat partaking with Christ in all his blessings . So that when Christ is all in all vnto vs immediatly , then do we eat of the tree of life , and therby shall liue eternally . II. Circumst . The place where eternall life is to be had , is in the paradise of God. This paradise of God is the third heauen , a place wherein the Lord doth manifest himself in his glorious maiesty , and which he hath prepared for the glory of all his elect . Hereof Christ spake to the the●fe on the crosse , saying , This day thou shalt be with me in paradise , Luk. 23.43 . and hither was Paule wrapped in vision : and saw and heard things that cannot bee vttered , and he calleth it the third heauen , in respect of the heauens vnder it , for the place wherein we breath is the first heauen , the starrie firmament is the second heauen , and this paradise of God is the third : which is therefore called paradise , because it is a place of endlesse ioy and pleasure . And the adding of the name of God , doth not onely put a difference betweene it and Adams earthly paradise , but also sheweth it to be a great and most excellent place . So Rabel saith , I haue wrestled with my sister (a) the wrestlings of God , that is strong wrestlings . And in the Psalmes the mountaines of God , do signifie high and mightie mountaines . And that this paradise is such an excellent , place appeareth at large ▪ Reuel . 22. For therein must come none vncleane thing , but the Saints and Angels do there enioy the presence of God , and behold his glorie so much as the creature is able to comprehend : There God communicateth himselfe to all the elect , and becommeth all things vnto the● immediatly ; so that this must needs be●● place of all ioy and comfort . The consideration whereof must admonish vs to seeke the thing● that bee aboue , that wee may haue a place in this heauenly paradise . For why should we set our heart● vpon the vaine glorie of this world which passeth away as a shadow and commeth to nothing , and in the end is but labour and sorrow , when wee haue all that the world can affoord ? But the ioyes and glorie of this paradise of God bee endlesse and vnspeakeable : Let vs therefore denie our selues , depend vpon Christ , and in all things keepe faith and a good conscience vnto the end . And thus much for the first Epistle . Verse . 8. And vnto the Angell of the Church of the Smirnians write , these things sayth he that is the first and the last , which was dead and is aliue . In this verse and the rest that follow , to the twelfth , i● layd downe the second letter or Epistle of Christ to another church of Asia , called Smyrna . Before the Epistle Christ giues a second particular commaundement vnto Iohn ; touching the writing hereof vnto this church in these words , And vnto the Angell of the Church of the Smirnians write : Which is prefixed to this Epistle , that this church , and all other churches of God might bee assured , that 〈◊〉 had sufficient warrant and calling for the writing hereof . Which thing is necessarie to euerie pen-man of the holie Ghost , that the church need not to doubt of the authoritie of Scripture , but receiue the same as the pure word of God. Hence we may gather , that all ordinarie Ministers of the gospell must haue warrant and calling for euery doctrine which they teach in Gods church : for the Apostles , that were extraordinarie men , of mo●e ●xcellent gifts , might doe nothing without warrant . Of the parts of this commaundement we spake in the first verse of this chapter . The Epistle it selfe followeth , containing thr●e parts : a Preface , a Proposition , and a Conclusion . The Preface containeth a preparation to the matter of the Epistle , in these words : These things , sayth ●e , that is , the first to 〈◊〉 last ▪ which was dead , and is aliue . In this Preface he sheweth in whose name this Epistle was written vnto this Church , namely in Christs name : which he setteth downe for two causes ▪ First , to stir vp the people in this church to a religious attention , and a reuerent care of receiuing the things therin written , as the pure words of Christ Iesus . Secondly , because no commaundement in the matter of Gods worship and religion is to be receiued from any creature , but from Christ alone . And therefore this Epistle concerning the true worship and religion of God is propounded in his name alone . In this Preface Christ is described by two notable Arguments : First , To be the first and the last : second , that he was dead , but is aliue . The meaning of them both was shewed in the 17 and 18 verses of the former chapter , whence they are borrowed . By the first , Christ would signifie , that he is euerliuing God , without beginning or ending , before all creatures and after them . By the second , that hee is true man , and assumed mans nature to suffer death for our sinnes , and rose againe to liue for euer , and to giue to man eternall life . In this description two points of doctrine are expressed . I. That Christ is a person , consisting of two natures ; Godhead , and Manhood : He is the first and the last , and therefore God : He was dead , and is aliue , and therefore is true man. If any aske how one person can consist of two natures ? Answ. As bodie and soule concurre to make one man : so the Godhead and Manhood of Christ concurre to make one Christ ; and therefore are vnited . II. Doctr. Here is the foundation of all true comfort vnto Gods Church and people , in any miserie or afflictiō . Which standeth in two points : first , that Christ is able to helpe them in any miserie ▪ either by freeing them quite from it , or easing them in it , seeing hee is God ▪ the first and last . Secondly , that as he is able so he is willing and readie to helpe them ; for he is man , who tooke on him our nature , died for vs , and rose againe vnto life , to giue to vs eternall life . This is the very scope and end for which Christ thus describeth himselfe to this church that was in affliction . Here then wee haue direction , where and ▪ whence to seeke for true comfort 〈…〉 tribulation of this life ; namely , wee must haue recourse to Christ , and in him ●onsider both his abilitie and his willingnesse ; to ●ase all 〈◊〉 children in affliction . And by these wee must arme our selues against d●spair● , and against immoderate grief● and sorrow vnder the crosse ▪ Verse 9. I kn●● thy workes , and ●●ibulation and 〈◊〉 , ( but th●● ar● 〈◊〉 ) and I know the blasphemie of them which say they are Iewes 〈…〉 but are the Synagogue of Satan . Here beginneth the Proposition of this Epistle , containing the matter and substance of the whole Epistl● . This Proposition hath two parts ▪ a commendation of this Church : and counsell how to behaue 〈◊〉 selfe ▪ in the time to come . The commendation is in this ninth verse , wherewithall are mingled some comfort● vnto this Church , being in affliction . I kn●w thy work●● . These word● were handled in the former Epistle ▪ The meaning breefely is this : I know all thy dealings , & thy waies , I know the whole tenor of thy life ▪ and I doe withall well like and approoue of them . Here Christ setteth downe an excellent propertie touching himselfe : namely , that he seeth and knoweth all things whatsoeuer , nothing is hid from him : and that this Church might bee resolued hereof , hee repeateth this vnto them : I know thy workes . Neither is it any vaine repetition ; being indeed the ground of all true pietie , and syncere obedience . Wee therefore in a our affaires are here taught to labour , to bee fully resolued in our consciences , that Christ is with vs , and seeth vs , and knoweth the whole tenour of our wayes in thoughts ▪ words , and ●●eds . Dauid had learned this , when as he sayd ▪ (a) Thou knowest my sitting and my rising , thou vnderstandest my thoughts a farre off . Thou compassest my paths and my lying downe , and art accustomed vnto all my wayes : there is not a word in my toung , but thou knowest it wholly . This persuasion is very necessarie ; for it will moue a man to make conscience of euery thought , word , and action , and of his whole behauiour : but where this persuasion is wanting , there is no religion in the heart , nor good behauior in the life . When this takes place , Religion beginneth and encreaseth with it ; so doth good conscience and true obedience : for hee that hath the Lord alwayes before him , will not greatly fall , Psal. 16.8 . And tribulation . Marke here how workes , that is , a godly conuersation , and tribulation goe together . Hence we learne , that God will haue tribulations ioyned with his grace ; where hee bestowes his graces , there also hee layeth tribulation : and that for weightie causes , as to humble them for their sinnes past , to make triall of their faith and other graces , and to preuent in them sinnes to come . The consideration wherof must mooue all Gods children in this our Church to looke for some tribulation : for God hath bestowed among vs plentie of his graces , with long peace , and many outward blessings : and his will is , that trouble and affliction should accompanie the same . Further , Christ saying , I know thy tribulations , would hereby comfort this Church ; as if hee should say , True it is thou art in great trouble , but it commeth not by chaunce , but by the speciall prouidence of my father ; and I do know and regard the same . Psal. 113.6 , 7 , The raising vp of the poore and needie , is made a fruit of Gods beholding the things that are done vpon the earth . This is an excellent comfort for any church or people that be in affliction : for when they shall know , that beside the hand of God therein , Christ Iesus regardeth their sorrowes ; this must needes arme them with long suffering and ioyfulnesse . We in this Church ( as hath beene shewed ) may persuade our selues , that God will send tribulations among vs ; now when they come , what shall we doe ? Shall wee sinke vnder them ? No : but wee must now forecast to vse the meanes whereby we may stay our hearts vnder the smart and burden of them ; that is , by setling our hearts in this persuasion , that Christ seeth our affliction , and withall hath speciall care to comfort or deliuer vs , as hee seeth most for his glory , and the good of our soule● . In the next words Christ setteth downe two kinds of tribulations in this church , Pouertie ▪ and Repro●h : By Pouertie he meaneth want of temporall things , to maintaine this naturall life . Where obserue sundry things , I. That true religion and pietie will not free any from outward pouertie . The religion of this church was excellent , and yet they were in want : and therefore let no man think , because he is godly , he shall bee rich , or not fall into pouertie . If it be sayd : Godlinesse hath the promise not onely of the life to come , but also of this life , that is , of earthly blessings and riches : I answere , it is true ; but yet with difference : Eternall blessings onely are promised absolutely ; and temporall blessings with restraint , namely , if they serue for Gods glory and the good of his children : otherwise they must want as this Church did . II. The Lord would comfort this Church in her pouertie , by saying that hee knew it and regarded it . Where wee see a meanes to comfort all those that be in want of outward blessings : They must consider , that Christ seeth & obserueth their want whatsoeuer ; and if they be his seruants , he will free them from it , so it bee for his glory and the good of their soules ; or els arme them with patience to beare it , if they pray vnto him . III. Christ here approueth of works , where he acknowledgeth pouertie : so that good workes and pouertie may stand together . And therefore good workes doe not consist onely in large a●mes , as the Church of Rome would haue it ; though these haue due reward and prayse in their place . But euery worke of a mans lawfull calling , done in obedience to God , with an honest heart , from a good conscience , and for Gods glory , is a good worke , bee the calling neuer so base . Thus may the shepheard please God in his calling as well as the magistrate or minister . For it is not the matter of the worke that commends it vnto God ; but the manner of doing . But thou art rich . Here Christ intendeth both to prayse and to comfort this church : as if hee should say , Notwithstanding thy outward pouertie , yet thou art rich in God , 〈◊〉 Luke 12.21 . Men are rich in God in two respects : I. when they are reconciled to God in the merites of Christ , 2 Cor. 8 , 9. Christ became poore for our sakes , that we through his pouertie might be made rich : that is , that wee might haue the pardon of sinne , and bee receiued into Gods fauour . Hereupon Dauid cals the Lord his portion and his cup. And durable riches , and righteousnesse are with wisedome , Proverb . 8.18 . II. When they receiue his grace , whereby they are enabled to bring forth good works , both in duties to God and man. Of this Paule speaketh , when he exhorteth rich men to be rich in good works , and to lay vp for themselues a good foundation against the time to come , 1. Tim. 6.16 . In this commendation sundry duties are to be learned : I. poore men are here taught , seeing God denieth vnto them earthly riches and wealth to labour to be rich in God , to bee reconciled vnto him in Christ , and to get such grace , that they may doe good duties both vnto God and man ▪ in faith and with a good conscience . II. Rich men , on whom God bestoweth outward wealth , must hereby be admonished to embrace Paules charge , 1. Tim. 6.17 , 18 , Aboue all things seeke for true riches in the liuing God : and not suffer these outward blessings to puffe vp their minds ; but vse them as meanes to make thē rich in God , by getting Gods grace , doing good workes , and distributing to the poore . This admonition is most necessarie , for though the promises of Gods grace be not denied vnto the rich ; yet sure it is , riches doe choke the seede of grace in the heart , and hinder the care men ought to haue for spirituall riches . And hence it commeth , that moe of the poorer sort receiue and obey the gospell than of the rich . III. Herein behold the madnesse of the world . For the most mens greatest labour and care is after worldly wealth and honour : neuer regarding the true treasures of Gods grace which will commend them vnto God , when the other must perish , and the wicked owners thereof . Let vs therefore iudge as Christ doth of true riches , and accordingly labour to be rich in his ●igh● . The second part of their tribulation is the reproch and blasphemie of their enemies , in these words : I kn●w the blasphemie of them which say they are Iewes , and are not , &c. that is , I know the greeuous slaunders and reuilings which thine enemies fasten vpon thee . For Blasphemie signifieth not onely speeches of disgrace against God , but also against men . As Na●●●b was accused , 1. King. 21.10 , to 〈◊〉 blasphemed God and the king . And of this Paule sayth : When wee are re●●led , wee blesse● when wee are blasphemed , wee pray , 1. Cor. 4.12 , 13. Hence wee learne , that all churches and men that desire truely to serue God , and to keepe good consciences , must looke for slaunders and reuilings : Neither must this seeme strange vnto them ; for Christ hath sayd , it must bee so . Nay , rather they might maruell , if they should suffer no reproches for Christs sake , seeing hee hath sayd : Cursed are you , when all men speake well of you , Luke 6.26 . It is indeed a greeuous thing , to bee so euill rewarded for well doing : but this must bee their comfort , and ground of patience , That Christ heareth and knoweth euery reproch , and will in his good time remedie the same . The persons which blaspheme this Church are thus described : Which say they be Iewes , and are not , but are of the Synagogue of Sathan . As in other famous cities , so in Smyrna dwelt some of the Iewes , who had their Synagogues , that is , such places of assemblies , where they serued God after their manner : and though they denied Christ , yet they thought themselues to be the onely true worshippers of God in all the world ; and therefore did blaspheme and raile vpon the Christians that beleeued in Christ. And of these Christ sayth , though by birth they were Iewes , yet indeed they were not the Israell of God , nor his true worshippers , as they accounted themselues . Whereby in generall we may see , from whom come railings and reproches on Gods seruants ; namely , from those which say they are true worshippers of God , and are not : For he is not a Iew that is 〈◊〉 outwardpunc ; Rom. 2.28 . He therefore that slandereth the truth and the professors thereof is an enemie to Christ , as well as to his seruants : for no friend of Christ can possibly speake euill of his gospell and religion . This should be considered for the comfort of the godly , because they that endeuour to serue God in synceritie , are of all men most subiect to reproch : Hee that refraineth from euill , maketh himselfe a prey , Isay 59 . 1● . Touching these Iewes , two points are to bee considered : I. What they are in their owne opinion : II. What they are in the iudgement of Christ. For the first , because they were Iewes , by birth descending from Abraham , Isaac , and Iacob , Gods auntient seruants , therefore they thought themselues the onely true worshippers of God , as their forefathers were . And this is the manner of all wicked men ; to blesse (a) themselues in their wickednesse : and whatsoeuer they doe , yet still to say and thinke , God will blesse them . Take an heretick● , who ouerthrowes the truth of God by his errors , and he will say he teacheth that which in conscience hee is persuaded is the truth , for which hee will shed his bloud , and whereto he would haue all men yeeld . So take a professed witch , man or woman , they will say , all that they doe is by the power of the good Angels , and by some speciall gifts giuen vnto them aboue others ; but they will not bee brought to acknowledge , that they doe any thing by vertue of their league with the deuil , from whence indeed commeth all they can doe . And so the carnall protestants of our time , they looke for Gods blessings in this life , and for eternall life by Christ after death , and yet walke in the broad way to destruction , in sinne & profanesse . Thus they blesse themselues in their euill wayes , and make Christ a pack-horse for their iniquities . But in the example of these Iewes we must learn to lay downe all presumptuous thoughts of our owne goodnesse and vaine persuasions of gods fauor , without his true grace , and rather looke vnto our sinnes , and bee humbled for them , that God may lift vs vp . II. point . Christs iudgement of them is this : They are not Iewes , but a Synagogue of Sathan ; that is , a companie of men that seemed to serue God after the Iewish maner , but did indeed worship the deuill . Herein are many things to be considered , I. How this could be true of any companie of the Iewes , who were the chosen people of God ? Answ. Election is twofold : speciall , and generall . Gods speci●ll election is , when in his eternall couns●ll he chuseth a man to life eternall ; and ●his befell not all the Iewes , but some onely : Gods generall election is ▪ ●hē he ●ouchsafeth any people to become his visible church , to haue and 〈◊〉 the outward signe● and 〈…〉 his co●e●ant● & thus ▪ was the 〈◊〉 of the Iews elected , and therefore were circumcised , and receiued the passeouer ▪ From this generall election ▪ a church and people may fall , as the Iewes did , and so became the Synagogue of Sathan ; being indeed neuer within the particular calling , from which a man cannot fall away : for Gods election remaineth s●●e , 2. Tim. 2.19 . his calling is without repentance , Rom. 11. ●9 . II. point . At what time did the Iewes begin to be a synagogue of Sathan ? Answ. Not at the crucifying of the Lord of life , ( though that were a most heinous sinne ) for though some therin sinned of malice , yet many did it of ignorance . This Peter confess●th , Acts. 3.17 . And therfore in his first Sermon after Christs ascension telleth them , That the 〈◊〉 belonged to them and to 〈…〉 that were a farre off , Act ▪ ● . ●● . But when the Apostles had a long time preached Christ vnto them , & conuinced their consciences out of the old testament that he was the true Messias , and yet they remained obstinate , reiecting and persecuting both them and their doctrine ▪ then they ceased to bee a church of God , and became the synagogue of Sathan : for this cause Paule and Barnabas shooke off the dust of their feet against them , and turned to the G●●●ils , Whereby we see when a church of God becommeth no church , namely , not so soone as they hold an heresie : for the church of the Galatians held iustification by workes , yet thereupon ceased not to be a church ▪ but when they embrace an heresie against the foundation of religion , and be conuicted of it , not by priuate men , but by Apostolicall authority , or by publick iudiciall sentence of the church , from the authoritie of Gods word . Hence we may learne , first , what we are to thinke and iudge of the church of the papists , of the Libertines and Anabaptists , familie of Loue , and such like : namely , that they are no churches of God : for they hold heresies against the foundation which the Church long agone condemned by Apostolicall and Iudiciall authoritie . Againe , here we learne what to iudge of this our church of England : many there be that say wee haue no church among vs , because some priuat men haue reprooued the same for some things that are amisse , and yet they are not reformed . But this is a fond and foolish reason : For first , the errour must be against the foundation , and yet that maketh not a church to bee no church , vnlesse it be obstinatly maintained after sufficient reproofe and iudiciall conuiction by the word of God : But no such thing can be affirmed of vs , and therfore we remaine the true church of God. III. point . How became the Iewes a Sinagogue of Sathan ? Answ. Through their vnbeleefe : as is plainely prooued , Roman . 11.20 . Obiect . But they held the word of God and defended the bookes of the old Testament , for which we are beholding vnto them . Answ. Indeed they held the letter : but if we regard the true meaning of the Prophets , and the subiect of the old Testament , which is Iesus Christ , that they raced out and denied . And so though they held the letter , yet worshipping God out of Christ they worshipped an idoll , and not that God which would giue vnto them eternal life . For out of Christ there is no saluation . And so wee may say of the church of Rome : though they hold the bookes of the Old and New testament , with the Creed of the Apostles ( whereupon some say wee ought not to depart from them , ) yet the truth is , that indeed they hold them not . The Christ of the Papists is but a fained Christ : for they take from him both his nature ( especially his humanitie ) and his offices : and therefore wee haue iust cause to separat from them . This example of the Iewes , that were once a most famous people , but are now become the Sinagogue of Sathan must be set before our eyes continually . For whē al the world were reiected , they stood high in Gods fauour : but now for their vnbeleefe they are cast off from God , and are become the Sinagogue of the diuell . Which must admonish vs , Not to be high minded but to feare , Ro. 11.20 . For if God spared not the naturall branches , them that were his first chosen people , he will not spare vs that are but wild oliues graffed into the true vine . We must therefore take heed of vnbeleefe , and labour for true faith , which we must testifie by obedience in our liues & cōuersations . Verse . 10. Feare none of th●se things which thou shalt suffer . Behold it shall come to passe that the 〈◊〉 shall cast 〈◊〉 of you into prison that yee may be trie● , and yee shall haue tribulation ten dayes . Be thou faithfull vnto the death and I will giue thee the crowne of life . Here followeth the second part of th● proposition of this Epistle , to wit , that heauenly and spirituall counsell which Christ giueth to this church of Smyrna : which I call counsell , because in the next chapter our Sauiour Christ calleth such kind of instruction by the name of counsell . First , ●ere note that Christ commendeth this church and giueth her counsell , but doth not at all rebuke her for her faults , as he did the church of Ephesus . Hence the Papists gather , that Gods church , and so the members thereof , may liue without sinne , and ful●ill the law . But they are deceiued : Christ therfore abstaineth from reproofe of this church , not for that he had not any thing against them , but for these two causes especially . First , because this church of Smyrna did truely repent and beleeue , and did not decay in grace as the church of Ephesus did ; and therefore had the pardon of her sinnes , and was in Gods loue and fauour . Secondly , this church did indeuour to obey Christ , and to testifie her faith and loue thereby . Now God accepteth the desire and will of obedience in his children , as obedience it selfe : and therefore did not repro●ue them for any fault that was among them . Seeing this church being in affliction is so farre forth accepted , that Christ reproueth nothing in her ; wee are taught it is profitable for Gods church and people sometime to bee in affliction : for thereby , are the gifts and graces of God preserued : as Faith and Repentance ; and many greeuous sinnes preuented , which otherwise Gods children might fall into . The counsell it selfe containeth three parts . A precept . A prophesie . And a precept againe . The first precept is in these words , Feare none of those things which thou shalt suffer . This precept may seeme to be against other places of Scripture , as Phil. 2.12 . Worke out your saluation in feare and trembling . And Rom. 11.20 . ●e not high minded but feare . Answ. There bee three kinds of feare . I. naturall feare . II. feare proceeding from grace . III. a distrustfull fearefull proceeding from vnbeleefe . I. The naturall feare is a declining and eschewing of death and those things that tend thereto : this feare is in all men , in as much as euerie thing desireth to preserue it selfe : this was in Christ , who in his agonie feared death , as it was a separation of soule and bodie asunder : yet this was no sinne in him , but onely an infirmitie without sinne . The second kind of feare , is that which commeth from grace , Mal. 1.6 . If I be a maister where is mine ●onor , If I be a father where is my feare . This feare is a reuerent awe towards God in regard of his mercie and iudgements : and this is a vertue and no sinne . The third is distrustfull feare ; when men for affliction forsake religion and obedience to God , standing more in feare of men than of God : and this is that feare which Christ in this place forbiddeth , being a sin that draweth men from God vnto perdition . In this commaundement Christ doth two things . First , he giueth them and vs to vnderstand , what is the sinne in which euerie man is conceiued , and the seed whereof remaineth stil in the children of God ; namely , distrustfull vnbeleefe , whereby men feare the authoritie of the creature more than the glorious maiesty of the eternall God : which proceedeth from this , that men consider not of God as he extendeth his prouidence ouer all things , and as he is a mightie iudge taking reuenge vpon all sin and wickednesse . Secondly , here Christ describeth the meanes wherby Gods people may arme themselues against all perils and troubles whatsoeuer , to wit , Christian fortitude : which is a gift of God proceeding frō true faith inabling a man to lay aside all feare , and with courage to vndergo al dangers whatsoeuer , that he may in life and death maintaine faith and a good conscience . This vertue God prescribed to the Prophets when they were to enter into their calling , and our Sauiour Christ to his Apostles , and to this church of Smyrna . And it were to be wished that all the ministers of the gospell might speake vnto their people as Christ speaketh vnto this church , Feare not . But the truth is , if they deale faithfully they must change their note , and say with Ioell , (a) Waile and houle ye priests and people lying in sackcloth and ashes , because the day of the Lords vengeance is at hand . For it is lamentable to see ▪ the state of the whole body of our people , of whom wee may generally say with the Prophet , (b) There is no knowledge of God in the land . And where knowledge is , there is litle conscience to liue therafter . Consider also how the most are carnall minded , dead in sin , they sauour not th● things that pertaine to Gods kingdome , but their hearts are wholly possessed with earthly desires & delights , and spirituall things affect them not . Yea in all places wee shall see that as naturall sleepe wrappeth vp the senses of the body : so a spiritual slumber benummeth their minds and hearts . For though God preach daily vnto vs by his iudgements , yet like the old world wee know nothing of the euill day : we neuer cal to mind the iudgement to come . And if herunto we ioyne the common crying sinnes of this land , as swearing , cursing , oppression , Saboath breaking , drunkennesse , whordome , and all vncleannesse , yea Atheisme it selfe the ground of all : How can we say with Christ , Feare not ? yea rather wee must call men to repentance in sackcloth and ashes . For God is iealous of his glorie , neither will hee alway be chiding , nor winke at our iniquities , he hath whet his sword , and bent his bow , and vnlesse wee repent the day of hauocke will come shortly , wherein hee will take vengeance vpon all our iniquities . And although this be the common state of our land , yet Christ hath his remnant among vs who mourne for the sinnes and abhominations of the times , and doe endeuour to keepe faith and a good conscience in all things : and to these it may be sayd , Feare not , but take to your selues christian courage , & arme your selues therewith ; lay aside all distrustfull feare , and glorifie God in your hearts , striue to keepe the faith in a pure conscience vnto the end , and so shall Christ appeare to your ioy when the wicked shall be ashamed . And to moue Gods children to this christian fortitude ; First , let them consider what a iudgement of God is due vnto them that are distrustfully fearfull , when they should suffer any thing for the name of Christ , Reuel . 21.8 . They must haue their reward in the lake that burneth with fire and brimstone among the damned . Secondly , let them obserue the Lords presence and his gracious promise of protection in distresse , He will cause his Angels to pitch their tents about them that no perill shall hurt them . 2. King. 6. When a mightie armie came against Elisha , his seruant was fore afraid : but marke how he comforteth him , (a) Feare not ( saith he ) for they that be with vs are more than they that be with them : And so it is with Gods children . Thirdly , let them consider that it is a most honourable estate to suffer any thing for the name of Christ. And therefore the Apostles reioyced exceedingly when they had bene beaten , That they were counted worthie to suffer any thing for Christs sake . Gal. 5.14 . The crosse of Christ i● 〈◊〉 whole reioycing . And if hee would ●ost of any thing it should bee herein , 2. Cor. 1● . 9 , 10. Thus were Gods seruants affected : and therefore they that repent and beleeue , need not to feare what flesh can do vnto them . The second part of Christs counsell is his prophesie : which is a prediction of that particular afflictions which this church of Smirna should suffer ▪ and first he prefixeth this note of attention , behold : then he setteth downe the prophesie it selfe , The diuell shall cast some of you into prison . Behold , hereby he would teach vs an excellent lesson : that wee must often consider before ●and of the day of our visitation , wherein God will try v● , lest we perish therin : our Sauior Christ comming towards Ierusalem (b) wept ouer it , and when he came to it hee foretold the finall destruction of that citie which therefore came vpon them , because they considered not the day of their visitation , neither the things therein foretold that did concerne their peace . And the like destruction wil come vpon vs in this land , if we consider not the dayes of our visitation : let vs therefore now in the dayes of peace forecast what is to come , and prepare our selues against the day of the Lords triall ; and so shall wee escape the fearefull and finall destruction that shall come vpon the wicked . It shall come to passe that the diuell shall cast some of you into prison that ye may bee tried : and yee shall haue tribulation ten dayes . These words containe Christs prophesie , wherin he sheweth himselfe to be true God : for as Isay in many places sheweth , it is a propertie of God alone to (c) foretell a particular affliction that is contingent . But some wil say , others can foretel certaine things to come ; as the Physition , the sicke mans death ; and the Astronomer the time of the eclips ; how then is this proper to God ? Answ. The Physition foretelleth the sicke mans death , onely by vertue of causes present , in which the future death is to him apparant : And the Astronomers foretelleth the eclips by the consideration of the naturall and ordinarie course of the heauens in present , and by that can come to foretell it in time to come . So that simply none can foretell a thing contingent , except he see it present in the causes : but Christ foretelleth things to come simply of himself , though no cause be present , as appeareth in this place . In this prophesie Christ describeth this affliction by sundry arguments . First by the cause thereof , which is the diuell . Secondly , by the parties that were to be afflicted , Some of you of the Church of Smyrna . Thirdly , by the kind of punishment , Imprisonment . Fourthly , by the end thereof , their triall . And fiftly by the time of it continuance , for ten dayes . I. Argument . The cause of their affliction is the diuell . Quest. How can that be , for being a spirit he cannot offer violence to mens bodies to cast them into prison ? Answ. True , but he is the God of the world that ruleth in the hearts of the wicked : he inclineth their wils to hate Gods children , hee stirreth them vp to persecute , and maketh them hi● instruments to cast God● seruants into prison . In this that the diuell causeth the affliction of Gods church , we learne sundry points . I. What manner of men those be that persecute the church of God ? namely , wicked men , such as ar● inspired by Sathan , and wholly guided in mind , will , and in affection by him : this made Paule say , He was the head of all sinners ; because in persecuting the church of God he was guided by the diuell , and made his minister : which must teach vs to take heed how we persecute the church of God , or any membe● thereof , either in word or deed : for he that doth so is the vassall of Sathan in that action , and while he holdeth that course he sheweth himselfe to be no better than one that is wholly guided by the diuell : for the diuell is the principal agent in persecutions , and wicked men be his instruments . II. Hereby wee are taught to take pittie vpon all persecutors , be they kings or monarks , or whatsoeuer . Yea wee must pray for them , though they be our enemies : because they are possessed and guided by the diuell , and in their persecutions do his will , and become his seruants and vassals . III. Hence wee learne with what weapons we are to defend our selues in time of persecution : namely , with spirituall weapons of prayers , & inuocation , wherin we must shew our faith in Christ , our repentance & true obedience ; for our principall aduersary is a spirit , and hereby we shall best defend our selues against him , and get the chiefest victorie . Elia● for his prayer is called (b) The chariot and horsemen of Israell . Nothing doth so much preuaile in troubles and persecutions as prayer frō a penitent & beleeuing heart . And if God should send a forrain nation against vs , howsoeuer the weapons of the souldier must bee vsed , yet our principall weapons must bee prayer and fasting : for thereby we shall soonest foyle our principal aduersary Sathan , who ●easeth not the speare nor sword , and yet will flie before these spirituall weapons . II. Argument . The parties that must be afflicted , were some of the church of Smyrna , not all . III. Argument . The kind of their affliction was imprisonment . IV. Argument . The end of their affliction , was the triall of their faith , hope , loue , and patience , with other graces of God , and the manifestation of the same , first to their owne conscience , and then vnto the world . In these three arguments note , first a speciall point touching Gods prouidence , to wit , that it is the first cause of all , aboue all causes , ruling and disposing them all . God in gouerning the world by his prouidence vseth instruments of two sorts : good , or euill . The good instruments are good Angels and regenerat men ; by whome commeth no disorder , for God worketh both in them and by them . Wicked instruments , are the diuell and wicked men , and though God vse them well , yet from them is much disorder and sinne : for he worketh not in them , but onely by them , permitting their sinnes and disorders , that therby he may shew forth his iustice , mercie , and power : which herein doe notably appeare in vsing these instrumēts , which be euill in themselues , that notwithstanding their malice he causeth wonderfull order : for first by his prouidence hee restraineth their furie and rage , so as they cannot shew it to the full as they desire . See this in the diuels persecution against this church : he cannot kill the members hereof , but onely cast them into prison : hee cannot imprison them all , but some onely : neither can he keepe them in prison alwaies , but for a short time . Secondly , by his prouidence hee turneth all that they doe , to the good of the church : the diuell afflicteth the church for the destruction and damnation of their soules ; but God turneth it to their good , to make their faith manifest , and to preuent many sinnes in them . These things wee should often thinke of , and blesse Gods name for euer , that by his prouidence he doth maister Sathans power & malice : and so dispose of all actions of the wicked , that they tend to the good of his church . This must also teach vs to renounce our selues , and to put all our trust and confidence in Christ his prouidence , making that our comfort , our stay and protection in all distresse . Againe , whereas the end of afflictions in Gods church is the trial of faith & other graces . Hence we are taught many things : First , to labour to haue in our hearts the power of godlinesse in true faith , and vnfained repentance ; and not to content our selues with the forme and shew thereof in a naked profession only : For we must bee cast into the fie●ie triall of afflictions to see what is in our hearts . In the day of triall shewes will not serue the turne , nor stand vs in ste●d ▪ Trials and afflictions will consume them , as the fire doth drosse and stubble . Secondly , to bee ioyfull and glad , when the Lords will is to call vs to suffer for his sake : Because this is a means to make knowne good graces in our hearts . Iames 1.2 . Brethren , count it exceeding great ioy , when yee fall into diuers afflictions , knowing that the triall of your faith bringeth foorth patience . V. Argument . The time of their continuance in affliction is for tenne dayes . By which some vnderstand a long time : according vnto that which Iacob sayth to Laban ; Thou hast changed my wages tenne times , that is , often . And so the Israelits are sayd to sinne , (a) tenne times against the Lord ; that is , many times : but this Exposition will not so fitly stand in this place ; for Christ intendeth to comfort this church . But what comfort could this bee , to say they should bee so long in affliction ? Others expound tenne dayes to be tenne yeares . And so the word dayes is sometime vsed to betoken yeares : for in the Scripture there bee yeares of dayes , as well as yeares of weekes . But though this exposition may well stand with the words , yet none can shew by true record , That this church was afflicted only f●●tenne yeares and no longer . Therfore a third exposition is this , That by tenne dayes is meant some short space of time : and I so vnderstand this place , because it is most sutable to all circumstances . For here Christ intendeth to comfort this church , which is most fitly done , by foretelling a short time of their affliction . In this circumstance of time , Christ setteth downe two things : First , that the affliction of Gods church and people are for a certaine time decreed of God , which cannot bee changed , lengthened , or shortened . Particular proofes hereof we haue in Scripture . So God foretold Abraham , That the afflictions of his people should be 430 yeares : which time they were afflicted , especially in Egypt : but at the same night when those yeares were expired , they were led out of Egypt , and their afflictions ceased , Exod. 12.46 . And the 70 yeares captiuitie were well knowne vnto Daniell to bee determined of the Lord : And therefore hee armed himselfe with patience during that time , and prayed not for deliuerance , vntill it should bee expired . The consideration hereof must moue vs to arme our selues with patience when God shall send affliction , because wee cannot deliuer our selues before the time which God hath appointed : for the continuance of our afflictions is set downe by God , and cannot bee changed by vs. Secondly , here Christ sheweth , that the afflictions of his church are but for a short time : and therefore Paule (a) calleth them moment anie , in regard of the eternall weight of glorie which shall be reuealed at the end of this life , and neuer haue end . Which is a singular ground of comfort vnto the child of God in any distresse . Thus we see the parts of this prophesie ; yet in the words there is a further thing intended , for euery word containeth a reason to comfort this church : as first from the cause of their persecution , which is the deuill ; and therefore they must not feare , for if hee cast them into prison , their case is good , he is Gods enemie , and so the Lord is on their side , who then can bee against them to doe them hurt ? Secondly , not all your whole church , but onely some ( sayth Christ ) must be afflicted . Thirdly , Sathan cannot kill you , but onely cast you into prison . Fourthly , his imprisonment shall not tend to your damnation , but make for the triall of your grace . And lastly , it is but for a short time . In all which you may see the power of Gods prouidence ouerruling your enemie , and turning his rage vnto your saluation : and therefore take comfort and courage vnto your soules , lay aside all feare and al dread , and keepe faith and good conscience to the end . The third part of this counsell , is a most blessed precept , containing most heauenly aduice : Bee thou faithfull vnto death , and I will giue thee the crowne of life . Gods seruants are called faithfull , in regard of their fidelitie which they owe to God : and that is in two respects : I. Euery member of Christ is baptized , wherein God for his part promiseth Christ , with life euerlasting : and the partie baptized promiseth vnto God againe , that hee will denie himselfe , and cast himselfe wholly vpon God in life and death , and keepe faith and a good conscience . Which promise ●s called the stipulation of a good conscience , 1. Pet. 3.21 . And when a man keepeth this promise made to God , then is hee faithfull , and when hee breaketh it , hee is vnfaithfull . II. God giueth vnto his children many good gifts and graces , as knowledge , faith , repentance , and care to keepe a good conscience , which he would haue them in all things to keepe and preserue . And therefore Paule biddeth Timothie , (a) keepe that thing which is committed vnto him of trust . Now a man is faithfull vnto God , when hee maketh good vse of the gifts and graces of God , and still preserueth the same , vsing them for Gods glorie and the good of his owne soule , and of his brethren : like as we are counted faithfull with men , when wee keepe that thing safe which is committed vnto vs of trust . The meaning then of Christ is this : Thou hast made a promise vnto mee in baptisme , to renounce sinne and Sathan , and to keepe faith and a good conscience vnto death ; therefore performe this thy promise : and for those gifts which I haue committed of trust vnto thee , see thou keepe them well , and vse them to my glorie in the good of thy brethren . Against this precept , three sorts of men offend , and bee vnfaithfull vnto God. I. Those that being baptized , doe yet liue in ignorance and securitie , neuer seeking to know God , or to vnderstand his will , no not so much as for their owne vow in baptisme ; though none will brag more of fidelitie vnto God , than these men do . II. Those that haue knowledge and vnderstanding in Gods will , and yet make no conscience to liue accordingly . III. Those that for a time shew forth many good things , as care to get knowledge , and to keepe faith and a good conscience , but after suffer themselues to be intangled and drawne away with the profites and pleasures of the world , or els to bee driuen backe by trials and persecutions . And of these three sorts be most men generally : whose case is fearefull and dangerous , for they shall neuer haue the crowne of life , if they continue thus vnfaithfull . To induce men to fidelitie , Christ addeth a most forcible reason : promising thereunto , The crowne of eternall life . Hence the Papists conclude , that Martyrs by suffering martyrdome doe merite the kingdome of heauen ; because it is called a crowne , therefore say they it is a reward . Whereto I answere two wayes : I. The kingdome of heauen is called a crowne onely in resemblance , because as with men after the race is run , they receiue the garland ; euen so after men haue fought the good fight of faith , and kept good conscience in this life , then in the life to come they receiue the crowne of glorie . For the keeping of faith & good conscience is not the cause , but the antecedent of eternall life . Secondly , the reward is promised not to the martyrdome but to the martyr ; and yet not for his sufferings , but because hee is a member of Christ , and by suffring death hath shewed his faith in Christ ; for whose merit alone hee is so rewarded . And so must this and all other promises of like sort be vnderstood : for the Papists do foulely erre , when they apply the promises vnto the workes , which are made vnto the workers . By this promise , wee all that haue made our vow to God in baptisme , must learne to become faithfull in keeping the same vnto the end . It is a shame for a man to be vnfaithfull vnto men , much more with God. And the more fearefull is this sinne , because onely the faithfull shall inherite eternall life . Secondly , all such as haue made a shew of good things heretofore , and now doe suffer the same to decay , must call to mind from whence they are fallen , and become faithfull keepers of the graces of God , holding fast true religion and good conscience , and walke constantly in obedience : and then shall they haue the crowne of life , though not for their deserts , but only for the merits of Christ. Verse . 11. Let him that hath an eare heare what the Spirit sayth vnto the Churches ▪ he that ouercommeth , shall not bee hurt of the second death . These words containe the last part of this Epistle : namely , the Conclusion . Wherein obserue generally , as also in the two next verses , that Christ repeateth the same things which he spake before in this and the former chapters , yea , in the very same words . This must bee considered , because it is done by Christ , who is the doctor of his church ; whose example both for matter and manner of teaching must bee our rule and precept . The like did the Apostles : It grieued not Paule to write the same things , Phil. 3.1 . And Peter sayth vnto the dispersed Church , (a) That he will often put them in mind of the same things before his departing , wherein they had knowledge and were established . Hereby all the Ministers of the gospell in their Ministerie haue warrant , often to teach and repeat the same points of doctrine , euen in the same words . Yea , Gods faithfull Minister may preach the same Sermon oftentimes , if hee doe it not for ease to himselfe , but for the benefit of the people . And therefore if any hearer of Gods word shall at any time marke the Minister to deliuer the same things often ; he is not curiously to find fault with his Ministerie , for by that reason they may find fault with Christ , who seuen times repeateth the same things vnto these churches . This Conclusion hath two parts : a Commaundement , and a Promise : The words of this commaundement haue beene expounded in the seuenth verse , with the doctrines and vses thereof : yet here is to bee obserued what the spirit commendeth thus seriously to our hearing . The things are three , which were handled in the former verses . First , touching Gods prouidence , that hee seeth and regardeth the tribulations of his church . The second , touching triall : that Gods church and people ought before-hand to consider of the day of visitation , and thereby arme themselues with courage against all afflictions , that they suffer not themselues to bee ouermuch daunted with any feare . The third touching faithfulnesse : Gods people must consider what promises they haue made to God in baptisme , namely , to keepe faith , true religion , and good conscience vnto the end ; and these they must performe vnto death . These things being so carefully commended vnto vs by Christ , wee must labour to haue them engrauen in our hearts , that we may practise them in our liues . And to incite vs hereunto , wee must marke the two reasons contained in the words . First , because the Spirit of Christ speaketh to vs. Secondly , because they concerne all Churches , ( though principally they were spoken to the church of Smyrna ) and therefore none may seeke excuse to exempt himselfe from learning and obeying these things . The Promise , Hee that ouercommeth shall not be hurt of the second death . Of the meanes of ouercomming , we haue spoken in the seuenth verse . By second death is meant the condemnation of the soule and bodie for euer and euer . For there be two kinds of death mentioned in Scripture : The first is the separation of bodie and soule asunder at the end of this life : The second is , when soule and bodie both are s●●ered for euer from Gods comfortable presence , Reu. 21.8 . This second death is expounded to bee an abode in the lake that burneth with fire and brimstone . The meaning therefore of the promise is this ; that they which ouercome , thogh they may suffer the first death , yet they shall neuer suffer damnation : their soule and bodie may be seuered one from the other for a time , but neither soule nor bodie shall euer be seuered from God to goe into that lake that burneth with fire and brimstone . Which is a most gracious and happy promise . Here first marke to whome this promise is made , namely , To them that ouercome . Where learne , that it is not sufficient for a man to professe and approoue , or to teach the doctrine of the gospell : but withall he must ioyne a fight against himselfe , against sinne , the world , the deuill , and against all the enemies of his saluation , and not suffer them to raigne ouer him , but so fight , as by Gods grace hee may ouercome ; and then shall the second death neuer hurt him . It is nothing to professe , if we still liue in sinne : and therefore wee must not content our selues with knowledge , but labour to feele in our hearts such power of grace , as will make vs truly to say we are conquerours ouer our spirituall enemies . This is that blessed state of all those , vnto whom life euerlasting belongeth , who shall neuer taste of the second death . Secondly , here is answered a great question , which euery mans conscience will mooue vnto him ; namely , How may I scape the second death , that lake that burneth with fire and brimstone ? Answ. Thou must in this life truely turne vnto God from all thine euill wayes , renounce thy selfe , and put all thine affiance in Christ his death and passion ; and euermore labour to keepe true religion , faith , and good conscience vnto death in all estates . This doe , and though thou tast of the first , yet the second death shall neuer touch thee . Thirdly , hereby Christ giueth vs to vnderstand , that of the two deaths the second is the worser . The bodily death is terrible vnto Nature ; but the second is the proper death indeed , the destruction of the creature in soule and bodie eternally . And yet behold the madnesse of man , who feareth greatly the first death , and regardeth nothing the burning lake ; like vnto little children that feare their owne shaddowes , and yet are not afraid of fire and water , that will burne and drowne thē . This is mans miserable estate , through the blindnesse of his mind , & the hardnesse of his heart . Verse . 12. And to the Angell of the Church which is at Pergamus write , This sayth hee , that hath that sharpe sword with two edges . Here is the third particular commaundement which Christ gaue to Iohn , whereof wee haue spoken before in the first verse : shewing there what is meant by Angell ; and why this particular commaundement was giuen vnto Iohn . This third Epistle of Christ , as the former , hath three parts : a Preface in this verse : The Proposition of the Epistle , verse 13 , and so forward vnto the 17 : And the Conclusion in the 17 verse . I. part . The Preface sheweth in whose name this Epistle is written ; namely , in Christs name : The causes whereof we haue shewed before in the first verse . Christ is here set foorth by an action of his kingly office , borrowed from the former Chapter , verse 16. These things sayth hee , that hath that sharpe two edged sword : that is , He who is not onely Priest and Prophet of his church , but the king thereof , to guide and gouerne the same . The sword which hee hath in his hand , or in his mouth ( as Isay sayth ) is that two edged sword , yea , that sharpe two-edged sword ▪ thereby is signified the whole word of God , the Law and Gospell : which is so called , by reason of the operation thereof , as it is Hebr. the 4.12 . Christ is thus described to comfort this Church of Pergamus . For hereby three things are signified : First , his wonderfull power in slaying originall sinne and corruption by his word ; in all them that beleeue in him : so as there is no hope of recouerie for sinne , after it is once wounded . Secondly , that hee will strengthen and preserue his Church , and all the true members thereof , by the same word , against all their enemies . This it doth after this manner : The whole word of God , both law and gospell , must both bee knowne , and beleeued ; then whensoeuer any temptation commeth , faith maketh the same word powerfull in vs , to repell the temptation , and to strengthen vs in affliction : for it is that sword of the spirit , whereby wee wound all our enemies . But if it bee not beleeued , it is but as a sword in a sheath , and will nothing helpe vs. Thirdly , hereby he signifieth , that hee destroyeth all their enemies : this is the chiefe end why hee so describeth himselfe in this place . How Christ woundeth his enemies herewith , wee haue shewed in the former Chapter , and the sixteenth verse , with the vses thereof . Verse 13. I know thy workes , and where thou dwellest , euen where Sathans throne is : and thou keepest my name , and hast not denied my faith , euen in th●se dayes when Antipas my faithfull Martyr was slaine among you , where Sathan dwelleth . Here beginneth the second part of this Epistle ; to wit , the Proposition : which containeth two parts : A commendation of this Church , in this verse : and a Reproofe , vers . 14 , 15. The commendation is twofold : First , generall , in these words : I know thy workes ; then speciall , in the words following , I know where thou dwellest , &c. Of the generall commendation wee haue spoken in the former Epistles , verse 2. and 9. This yet must be obserued , that Christ herewith beginneth the matter of all his Epistles : intending no doubt , hereby to settle the persuasion of his presence deepely in euery one of our hearts : for it is indeed the ground of the holy feare of God , which is the beginning of all true religion and godlinesse . And here Christ giueth a president for his ministers : namely , that the first thing they must teach their people is , to be persuaded of this presence of Christ ; wheresoeuer they are Christ is with them , and whatsoeuer they do he seeth them . This will cause them make conscience of all their waies , and it is impossible that any should euer haue sound knowledge or good conscience , till he be persuaded hereof . Abraham knew well that in Abimelekes court they would make no conscience of murther , because they (a) wanted this feare of God : to feare God and keepe his commaundements is the whole man : and therefore wee should giue all diligence hereunto . It is indeed a hard lesson for vs to learne , and of our selues wee cannot learne it : but if we vse the meanes , Gods blessing will be vpon our endeuour , and then shall wee haue knowledge vpon knowledge , and grace vpon grace , with the comfort of a good conscience . The particular commendation of this church is , for her constancie in maintaining the doctrine of the gospell , in these words , I know where thou dwellest , euen in a place where Sathans throne is , and yet for all that thou keepest my name : that is , thou holdest still my true religion and doctrine . The throne of Sathan is any place where superstition , idolatry , or profanenesse is maintained without controlement , and from whence wickednesse is conueyed to other places . For the diuell is the God of the world ▪ and he hath his thrones among men . Pergamus was a great citie of the gentiles which maintained idolatry , and persecuted the gospell , from whence also iniquitie was deriued to other townes and places : therefore it is called the diuels throne . Herein we may obserue sundrie points of great importance . First , the exceeding pollicie of Sathan : he hath his kingdome in this world : and for the establishing thereof , he must haue his thrones where wickednesse and idolatrie is maintained without controlement , and whence sin is deriued to other places . In all ages it hath bene thus , and will continue so to the end . In the old world hee had his thrones among Cains posteritie : in the church of the Iewes , euen in the daies of the kings of Israell , the high places and groues ▪ where the people sacrificed to their idols were the diuels thrones : the oracles of the gentiles where the diuels gaue answere vnto men were his cheefe thrones : in the dayes of poperie , euerie church and chappell were thrones of Sathan , wherein were erected images & holy roods for the worship of saints ; whither the people came to worship from countrey to countrey . In most schooles of learning for many hundred yeares the diuell had his thrones ; For therein was nothing taught but errors , heresies , and most abhominable idolatries . In these our dayes the diuell hath his thrones among vs , where any wizard dwelleth , or cūning person ( as they are called ) for thither whole countries do flocke for helpe and for counsell , and so yeeld homage to Sathan . All dicing , & all brothel houses , wherein abhominable wickednesse is freely committed , are Sathans thrones . Yea all those families are the diuels thrones , where men liue without loue or practise of religion , in blindnesse and ignorance , in blasphemie , drunkennesse , whoredome , iniustice , or any such impieties . And in reason it must needs bee thus , for the diuell being a prince of this world , will haue his throne in some parts thereof . Hereby we see it is most needfull in euerie Christian kingdom , there should be thrones of iustice in ciuill courts , for the maintenance of equity , the reward of vertue , and for the repressing of iniustice and iniquitie . And also thrones of Ecclesiasticall iurisdiction for the reprehending and punishing of all those sinnes which the ciuill court reacheth not vnto . And it is necessarie that in these thrones iustice should bee administred without partialitie , that Gods throne may bee erected , which is opposit to the throne of Sathan . Againe , the diuels cunning appeares notably in the choise of the place where he setteth vp his throne : it was no petty towne or village , but a chiefe and famous citie , which had beene the seate of many kings . This hath bene his practise in all ages , to chuse the chiefest places for the seat of his throne . Great Babylon in Scripture is called , A citie of iniquitie , that is , a throne of the diuell . And Rome that was once a famous church , is now , and hath beene long that spirituall Babylon , the throne of the diuell . Yea , in Ierusalem the city of the great king , had the diuell got vp his throne , when Christ called the temple a den of theeues . And in our dayes the people of great towns and cities are generally more backward in embracing the gospell , than in little villages . The cause hereof is , the malice of the diuell , who will haue his throne in chiefest places , for the greater hinderance of religion : there he much preuaileth by choaking the word with pride , profit , and pleasures , causing them to content themselues with a forme of godlinesse , when as they want the power thereof . And thus he dealeth in greater townes , that thence impietie may be deriued to the countrie round about , as tradesmen do their wares from place to place . And therefore the people of great townes especially , must labour not onely to know the gospell , but to beleeue and obey the same . Euery man must reforme himselfe , and euerie familie themselues , that Gods throne may be established , & the diuels throne battered down among them . Secondly , whereas this church dwelleth where the diuels throne is , wee may obserue , whence the church of God is gathered , namely , out of Sathans kingdome . Gods church is a company of men ordained to saluation , taken from vnder the power of the diuell : though after their calling they be Gods peculiar flocke , yet they are by nature the children of wrath . Thus Paul speaketh of all the Gentiles , Act. 26.18 . And particularly of the church of Colossa , Colos. 1.13 . that God deliuered them from the power of darknesse , and translated them into the kingdome of his deare sonne . Hence we learn. I. That no man is to stand vpon his his gentilitie , or glory in his parentage for nobilitie and great bloud , but onely reioyce in this , that hee is drawne out of the kingdome of darknesse , and from vnder the power of Sathan , and placed by Christ Iesus in the kingdom of grace . For what will it profit a man to weare about his necke a chaine of gold , if so be his heart , will , & affections bee chained to the diuels seruice ? and what auaileth it princes to sit vpon their stately thrones , if they themselues be in subiection vnto Sathan , and do homage vnto his throne ? yea what will all the treasures , honors , and pleasures of the world auaile to him that is debarred from the riches of Gods loue in Christ , and destitute of the treasures of his grace , and so led captiue by Sathan at his will and pleasure ? Secondly , some do thinke that a man may be saued by any religion , the Iew by his religion , the Turke by his , and the Papist by his , &c. Yea , it is the common receiued opinion of our ignorant people , that euerie one shall bee saued by his good meaning . But all these are meere dotages of mens braine : for a man may hold his good meaning , and yet serue the diuell at his throne . It is not sufficient to hold this or that religion , or to practise ciuill vertues , as iustice , temperance , &c. vnlesse a man be one of Gods church , seuered frō the company of thē that serue Sathan . Thirdly , here all Gods seruants haue a notable meanes of stay and comfort in afflictions . If they be persecuted , and cast into most darke dung●ons for the name of Christ , they must call to mind , that they are taken out of the diuels prison in the kingdome of darknes , and placed in the glorious kingdome of Iesus Christ , and made members of his church , and shall be inheritors of his glory . Fourthly , hence wee learne , that the preaching of the gospell hath in it a diuine power : no creatures , except the good Angels , haue power comparable to the diuels : and yet the preaching of the gospell is stronger than al the power of Sathan , for it gathereth a church where the diuell hath his throne , it deliuers men from vnder the power of Sathan , and placeth them in the glorious libertie of the sonnes of God : although therefore it be preached by sinfull man , yet it must be reuerenced as the power of God , and his owne arme to saue his elect . Fiftly , hence wee gather that God will haue his people to dwell with wicked and vngodly men : for the church of Pergamus dwelleth where Sathans throne is . This hee doth with wicked and vngodly men for good causes : I. That their faith , obedience , and repentance might be exercised , and they preserued from many sins which otherwayes they should fall into . Moses telleth the Israelits that the Cananits must not be all cast out at their first entrance , but dwell among them , lest wild beasts did grow vp which would deuour them : & so the wicked must dwell among the godly to exercise Gods graces in them , lest they fall into sinne and securitie . II. That they might shine foorth as lights vnto the wicked by their godly conuersation , Phil. 2.15 . That ye may be blameles●e and pure , the sonnes of God without rebuke in the middes of a naughtie and crooked nation , and among whom ye shine as lights in the world : holding foorth word of life . And thus the godly must do , that by their vnblameable life others might bee wonne to the faith ; for godly example is a notable meanes to draw men to loue and embrace faith and true religion , 1. Pet. 3.1 . III. That God may shew on the godly tokens of his speciall loue and fauour : which he doth when hee sendeth iudgements vpon the wicked , and spareth his children . Hence it was , that when the Lord would bring a common iudgement vpon the Iewes , he causeth those that mourned for their owne sinnes , and for the abhominations of the people , (a) To bee marked in the forehead , that they might bespared . So that if any godly person dwell among such as hate religion , and bee profane , he must content himselfe , knowing it is Gods will his church should be vexed and troubled by the societies of the wicked and vngodly . Sixtly , hence it appeareth that Gods people may lawfully dwell among wicked and vngodly men , alwayes remembring that they communicate not with them in their sins and rebellions against God : For so L●t dwelt in Sodome , and this church of Pergamus , where the diuell had his throne . 1. Cor. 7.2 ▪ This question is answered : a maister is a heathen man , and his seruant is conuerted to the faith ; whereupon hee thinketh that he is free from seruing his maister : but Paule telleth him he must doe externall seruice still , so farre forth as he keepe good conscience , and bee not constrained to renounce true religion . Lastly , hence wee haue direction to aunswere a question much vrged against vs by the Papists , to wit , Where our church was fourescore yeares ago , when Luther first beganne to preach : they intend hereby to proue our church to be but of fourscore yeares continuance , and so our religion to be new . We aunswere by the like , Where was the church of Pergamus when the diuels throne was in that citie ? Surely it was there where the diuell had his throne . And so when Antichrist that man of sin , had spread poperie ouer all Europe , at that verie same time was Gods church in Europe where poperie was professed , mingled with the Papists : which to bee true appeareth by this , that in all ages there haue bene some , who openly haue oppugned poperie , more or lesse , partly by writing , and partly by speaking , as the records of all ages do testifie & make manifest : so that though iniquitie had the vpper hand , yet our church had his being in the middest of poperie . And thou keepest my name , That is , though thou dwell in a place where the diuell hath his throne , yet thou holdest fast my name , so as neither force nor fraud of the aduersarie can take my name from thee : so much the words import . By Christs name we must vnderstand the doctrine of the gospell : so Paul is sayd to bee (b) A chosen vessell to carrie Christs name among the Gentiles : That is , to publish among them the doctrine of the Gospell . Here this church of Pergamus is particularly commended for her constancie in holding fast true religion against all aduersary power whatsoeuer . Hence wee learne that it is not sufficient to teach , or know , and beleeue the doctrine of the gospell in time of peace : but we must be constant in holding it fast against all gainsayers , and not be turned about with euery wind of doctrine , but in life and death keepe sure the truth , that neither fraud nor forc● of any aduersary power draw it from vs , or vs from it . Mat. 13. The kingdome of heauen 〈◊〉 compared to a treasure hid in the field , which when a man s●●deth bee goeth and selleth all hee , hath to buy the field . The scope of that par●ble is this ▪ If any man should come into any of our fields , & by searching find a gold mine ; he would not make it knowne to any , but couer it close , and go his way and sell all that he had to buy that field , that thereby he might enrich himselfe : euen so hauing found this , that the gospell reuealeth the way to life euerlasting , though we must not conceale the same from others , yet we must be like this man herein , that we could be content to part with all that we haue , that so we might make the gospell ours ▪ 1. Tim. 3.9 . Deacons must haue this propertie , To haue the ministerie of faith in a pure conscience . There a good conscience is compared to a sure treasure house , which cannot bee robbed by any aduersaries power : and faith , that is , true religion is the treasure that is there safely layd vp : such a store-house must wee get for the preseruation of the faith . Any thing else we may leese , but if we part with true religion , saluation is gone and all is lost . And therefore in life and death we must keepe fast the faith . Further Christ amplifieth the praise of their conscience by two arguments : First , that they held Christs name without deniall : Secondly , that they kept the faith in the time of bloudie persecution . For the first in these words , And hast not denied my faith . This is an excellent commendation ; for many will hold the doctrine of the gospell for a time , and yet after deny the same by apostacie : but this Church held fast true religion without any reuolt at all . Their practise must we follow : and so hold fast true religion that therein we neuer make reuolt : for if wee shall once deny religion , wee know not whether God will giue vs the grace of repentance , that w●e may professe it againe ; which if he do not , we perish eternally . Consider Esau● example who sold his birth right for a messe of red broth , and after lost the blessing ▪ which when he wold haue recouered he was reiected : (a) And found no place to repentance , though be sought it with teares . Therfore to preuent the fearefull danger of not repenting after reuoult , we must still hold fast true religion without deniall . Here in this place the faith of Christ , is all one with Christs name , that is , with the true doctrine of the gospel . And it is called Christs faith : first , because Christ with the father and the spirit , is the author thereof : Secondly , because Christ reuealeth the same from the bosome of his father : for God reuealeth his Gospell vnto men by his sonne Christ Iesus . Thirdly , because Christ is the substance and matter of the gospell : for indeed Christ Iesus is the principal subiect of the whole Bible , being the end of the law , & the substance of the gospell . The second argument of their praise for conscience , is taken from the circumstance of time ; they hold fast true religion in the time of bloudy persecution : Euen in those dayes ( saith Christ ) when Antipas my faithful martyr was slaine among you where Sathan dwelleth . Who this Antipas was , is not knowne , neither certainely recorded in any historie : it is thought hee was the minister of this church , vnto opposed himselfe against idolatrie and gentilisme in this citie of Pergamus . In this argument note two points . I. That Christ commends Antipas , calling him his faithfull martyr . Whereby wee see , that in Gods church it is lawfull to honor saints and martyrs . For that which Christ doth , his church may doe . This their honour must stand in two things , In due deserued praise & commendation , & in a careful imitatiō of their good vertues & godly liues : and for this end doth Christ cōmend Antipas vnto this church , that they might follow his good conuersation : but as for popish honor of inuocation & adoration , it hath no ground in Gods word . Againe , in calling him faithfull martyr , hee commendeth more the cause of his death , than the death : to shew , that the cause maketh a martyr , not the death : For an hereticke may be put to death for his damnable opinions . Therefore Antipas is a martyr , not because he was slain , but because he was faithful vnto death for the maintenance of Christs true religion . II. point . In the end of the verse Christ sheweth who were the authors of Antipas his death ; namely such among them in whom Sathan ruled : for he was slaine ( sayth Christ ) among you , where Sathan dwelleth . Which words hee repenteth , to giue vs to vnderstand , that all persecutors , let them carry what face they will , are in truth such , in whome the deuill ruleth , where he hath his hold , and keepes possession . Quest. Why did Sathan more dwell there than in other places ? Answ. Because many in this place were Gentiles , who contemned and mocked the gospell , and maintained idolatrie , wherby they became the holds of Sathan . And by proportion we may gather , that all contemners of religion , and all that walke in their owne wicked wayes , are indeed the stables and holds of the deuill , though they should bee the temples of the holy ghost . And so many families as there are , where religion is mocked , Gods name blasphemed , iniustice and impietie practised ; so many holds of Sathan there are where the deuill ruleth : and such they continue , till they reforme themselues of their impieties , and embrace the Gospell syncerely . And therefore all masters of families especially should loue the Gospell , and see that in their families religion be taught , embraced and obeyed , that so the deuill may haue no hold in their families . Que. Whether might not Antipas , being Pastour of this Church , haue fled for the safetie of his life ? Answ. There bee two kinds of persecution , one that is directly intended against the Pastor principally : the other against the whole Church equally . In the persecution directed against the Pastor , this must bee considered , Whether God gaue him oportunitie and libertie to flie , or not : if God giue him libertie and oportunitie , hee may flie , and the Church is to assist him , and to vse means for his preseruation : but if God denie him meanes to escape , then he must iudge himselfe to bee called of God , to suffer death for his name ; and so hee may not flie . And such was the cause of Antipas in this Church . But if the persecution be directed against the whole church equally , then the Pastor may not flie , but take part in their sufferings , that hee may be a meanes to stay and comfort his brethren . Verse 14. But I haue a few things against thee , because thou hast there them that maintaine the doctrine of Balaam , which taught Balac to put a stumbling blocke before the children of Israell , that they should eat of things sacrificed vnto Idols , and commit fornication . Here followeth the reproofe of this Church of Pergamus , which is first generally propounded in these words , I haue a few things against thee : Secondly , in particular , for want of zeale , in suffering among them such as maintained the doctrine of Balam . Thirdly , hee setteth downe a reason or confirmation thereof in the end of the 14 verse , and in the 15. The generall reproofe is the same which was giuen out against the Church of Ephesus , vers . 4. Whereby hee would teach vs a speciall dutie : namely , that euery man must seriously consider with himselfe what sinnes hee hath in him , which Christ may haue to lay vnto his charge . For this very cause doth Christ rehearse it vnto this Church . And therefore wee must call our selues to reckoning , and examine our selues not by our owne wits , but by the rule of Gods word , and search out all our thoughts , words , and actions ; and see how many things Christ may haue against vs , that so making a forehand reckoning , and seeking to be cleared by true repentance we may not bee condemned for them at the last day : for if we would iudge our selues , we should not be iudged . This is a necessarie dutie , and the practise of it is the ground of all grace , and conscionable obedience : as on the other side , the want hereof is the cause why many that liue in the Church doe perish eternally . For a day of accounts will come , wherein wee shall neuer escape , vnlesse by a forehand reckoning in the practise of true repentance from dead workes , and by faith in Christ Iesus wee preuent the same . Lamentable and fearefull is the state of all those , that neuer call themselues to this account : it causeth them to goe on in sinne without remorse , Hos 7.2 . Hereof Ieremie complained , (a) That no man sayd what haue I done . And for that cause hee denounceth fearefull iudgements against the people . This was the sinne of the old world : (b) men knew nothing till the floud came and destroyed them all . This securitie bringeth mens soules to hell , before they wot where they are : And therefore Dauid crieth out , Psal. 50. vers . 22. Oh consider this ( meaning the account that God will take with them ) least God teare them in pieces , and there bee none to deliuer them . The end of preaching and hearing Gods word , is to bring the soule to eternall life and saluation : but the want of this account maketh the holy ordinance of God to bee of none effect to many a one . For how should men embrace with comfort the word of reconciliation , till they feele in themselues their enmitie with God , and desert of condemnation . II. point . Because thou hast them that maintaine the doctrine of Balaam , &c. Here is the particular reproofe of this Church for want of zeale , in that they entertained and suffered hereticall Ministers to liue among them which maintained the doctrine of Balaam . This shewed , that though they loued the gospell , and embraced it , yet it was very coldly , and without that feruent zeale which they ought to haue shewed against such heretickes . Here first Christ teacheth this church to shew forth zeale in excommunicating and casting out such heretickes as by damnable doctrine did trouble them . This place is a sufficient ground for the practise of that Ecclesiasticall censure . When men hold hereticall opinions , the Church after two or three admonitions is to excommunicate them and cast them out . So did Paule to Hymaeneus and Alexander , 1. Tim. 1.20 ▪ Secondly , Christ reprouing this Church for entertaining such heretickes and wicked men , doth giue vs to vnderstand , that euery member of Gods church should haue a great dislike of all persons , that hold not the doctrine of Christ in truth , but maintaine errours against the tenour of Scripture , and the profession of the Church . For this cause Paule chargeth Timothie to (a) separat himselfe from such a● teach otherwise than hee had giuen direct on , and consent not vnto the wholesome words of our Lord Iesus Christ , and to the doctrine which is according to godlinesse : being puffed vp and knowing nothing . This then must be our carefull practise : wee haue by Gods mercie true religion among vs , which wee must maintaine with zeale : and if any bring in other doctrine , wee must reiect it , and shew forth detestation to him that bringeth it , not bidding him God speed . 2. Iohn . 10. Wee must rather loose our liues , than suffer the truth of God to be defaced . Thirdly , that which Christ laieth to the charge of this church may in sundry respects be charged vpon our churches and congregations at this day ; namely , want of zeale against sinne , and seueritie against sinners : for though the gouernours of our Church repell the heresies of Poperie , Anabaptists , and familie of Loue , and suppresse all doctrines that race the foundation , which are commendable things : yet in the middest of our congregations bee abundance of Atheists , who by deed and conuersation denie Christ Iesus ▪ for many know nothing in the matters of religion , and moe be profane , who both thinke and speake most basely of religion , and of the teachers and professours thereof . Yea , wee haue flat epicures permitted to liue in our church , such as make their bellie their God : who giue themselues wholly vnto eating , drinking sports , and delights , without all regard either of the generall duties of Christianitie , or of the particular duties of their calling . Wee haue also among vs many cruell and mercilesse persons , that in their affaires abound in the practises of fraud , wrong , vsurie , and oppression , whose treading is vpon the poore in the pride of their couetousnesse , wherby also they eate the flesh of God● people , and flea off their skin from them , and breake their bones , and chop them in pieces as for the pot , and as flesh within the cauldron , Mich. 3.6 . And yet all these , because they submit themselues to the ciuile authoritie , are permitted without controlment to be partakers of the priuiledges of Gods Church , euen to the receiuing of the seales of Gods couenant , being themselues flat enemies to the grace of God. Yea , many of these are greatly countenanced and graced for wisedome and reputation ; when as such as feare God , and make conscience of their wayes , are counted vile . All which as it argueth exceeding want of zeale in seueritie against sinne : so it cannot chuse but prouoke the Lord to come against vs in iudgement , as hee did against this Church . The meanes whereby this euill is to bee reformed , doth follow afterward . III. point . The reason or confirmation of the former reproofe , whereby the Lord would mooue this Church to detest these false teachers , is taken from the effect of their doctrine , and it is layed downe in this similitude . As Balaam the false Prophet taught Balac to put a stumbling blocke before the children of Israell , to cause them to eat of things sacrificed to Idols , and to commit fornication : so this Church maintained among them Nicholaitans , who taught , it was lawfull to eat things sacrificed to Idols , at Idols feasts , and to commit fornication . The first part of this similitude is in the end of this 14 verse : Which taught Balac to put a stumbling blocke , &c. The second part is in the 15 verse . Touching the doctrine of Balaam we are to obserue three points : First , What a stumbling blocke , or an offence is . Secondly , what it is to cast or put a stumbling blocke . Thirdly , by what meanes king Balac did cast a stumbling block before the children of Israell . For the first , a stumbling block is properly any thing , as wood , or stone , or such like , that is cast in a mans way , to hinder him in his gate , and to cause him to trip or fall : And by rese●blance in this place , an offence is any thing that causeth a man to sinne against God , and so to slip or fall , or to go out of his way that leadeth to life . Further , an offence is twofold ; either giuen or taken . An offence giuen , is any speech or deed , whereby a man is prouoked to sinne : and so was Peter an offence vnto Christ , though he tooke it not , Mat. 16.23 . An offence taken , is when any man taketh occasion to fall and sinne , by that which is well done by others : so were the Pharisies offended at the sacred preaching of our Sauiour Christ. II. point . The casting or putting of a stumbling blocke , or giuing an offence , is the doing or saying of any thing , whereby a man is occasioned to sinne : and this is done , either about things euill in themselues , or in things indifferent . Things euill are such as Gods word forbiddeth : and they are twofold , either persuasions , or examples . Bad persuasions are false doctrine , and euill counsell . Bad example is also a giuing of offence , because it doth embolden euill men in their sinne , and draw the godly to euill . Againe , in things indifferent , as meate , drinke , apparrell , &c. may offence be giuen , when as they are vsed vnseasonably , not in fit time and place , and before fit persons . And of this Paule speaketh , saying : If I knew my eating did offend my brother , I would eat no flesh while the world standeth . The offence here spoken of , was an offence giuē in euil things , for it was an euill act done by Balaam , and accordingly receiued and taken of the Israelits , for he vsed outward prouocations to allure them vnto sinne . III. point . The meanes whereby king Balac did cast a stumbling blocke before the children of Israell , is set downe in the end of the verse , by prouoking them to eat of things sacrificed to Idols , and to commit fornication . That we may vnderstand this fully , read Numbers 25. The summe of the historie is this : When Balaam had assayed sundry wayes to curse the children of Israell , and could not , he gaue Balac counsell to vse meanes to cause them to sinne . At his counsell Balac sent foorth the most beautifull women in his kingdome into the campe of Israell to entise them to the seruice of their idols , and to banquet with them at their idoll feasts , that so they might draw them to fornication : whereunto the Israelites condescended , and so sinned against God. Thus much of the meaning of the words . First , here obserue a speciall property of false teachers : namely , to cast offences before men , to cause them to fall in the way that leadeth to saluation . By this Christ intendeth to make knowne vnto this Church the false doctrine of Balaam . Paule in his Epistles (a) calleth the doctrin of the gospell a truth according to godlinesse : because the intent of the gospell is , to lead men to true godlinesse . On the contrarie , the doctrine of Antichrist is called (b) the mysterie of iniquitie ; because the scope thereof is , to draw men to all iniquitie and abhomination . Here then wee haue a rule , whereby wee may iudge betweene true doctrine and false , euen by looking into the end and scope thereof : if it ayme at true pietie and syncere obedience , wee may iudge it to be good ; but if it tend to draw men to idolatrie and sinne , then it is a false doctrine . Thus wee might scan all false religions , as the religion of the Turke and Iew at this day . But because wee are more troubled with the doctrine of Poperie among our common people , who call it The old Religion , therefore let vs a little examine the same by this rule . The end of Poperie is to pull downe the kingdome of Christ , and to disanull his lawes ; as will appeare by a short view in euery commaundement : and therfore it cannot bee the true religion . The first commaundement teacheth vs , To chuse and acknowledge the true God for our God alone . But the Church of Rome teacheth to make more gods than one , & to acknowledge the creature to be God : for by their doctrine men are to pray vnto Saints , wherby they make them gods , in giuing this diuine propertie vnto them to know the heart . Their doctrine also ascribeth vnto Saints power to merite ; which is a propertie of God : for none can merite but he that is God. The humane nature of Christ ●ould not haue merited any thing , vnlesse it had beene ioyned to the godhead . Yea they make the wood of the crosse to bee God , for in their masse booke at this day they call ( not Christ crucified on the crosse ) but the very crosse it selfe , our only hope : yea , the virgine Marie , who is but a creature , they place as a queene in heauē , giuing her power ouer Christ to commaund him in the matter of saluation , and so they disanull the first commaundement . The second commaundement they reuoke , in teaching it to bee lawfull to make images of the Trinitie , according as they shewed themselues in the old and new Testament : the father like an old man , the sonne as hee liued , and the holy ghost like a doue ; and therein to worship them . Againe , they teach that men may adore the Images of Saints , which is flat against that commaundement . The third commaundement they disanull , in teaching it to bee lawfull to sweare by Saints , and not by God onely . The fourth they disanull , by making the feastiuall dayes of Saints equall with the Lords Sabbath , and to be kept holy vnto God as solemnly as the Lords day . Wherby also they take away the libertie of the church in the lawfull vse of the six dayes , for honest labour in a mans calling . The fift they disanull in giuing freedome and immunitie to their cleargie from subiection to ciuile authoritie : and in dispensing with subiects , for their loyaltie and allegeance to their lawfull princes : and with children and seruants from yeelding due helpe , seruice , and obedience , to their parents and masters . The sixt , by their houses of refuge which they call Sanctuarie , wherein murderers may be in safetie ; and by maintaining ignorance in religion , through which they murder many a simple soule . The seuenth , by tollerating of stewes , and allowing of incest : for by their law it is lawfull for the great vncle to marry his neece , descending from his brother or sister , so it bee without the fourth degree , which is against nature . The eight , by making sale of all things , of heauen , hell , of earth , of pardons , & deliuering men from purgatorie : which is flat robberie , and most grosse deceit and cousenage . The ninth they disanull , by falsifying the canon of scripture , for they make that canonicall which is no Scripture : and besides in their doctrine practicall they defend a lye , for when a man hath confessed his sinnes to the priest , if the magistrat aske the priest what sinnes the man confessed , they teach the priest to say , I know not ; that is ( say they ) to tell it to thee : which is a flat lye . And whereas they would defend this by an exposition of Christs words , when he sayth : (a) The day of iudgement is not knowne to the Sonne of man : that is ( say they ) to reueale it vnto others , they doe but deceiue the simple by an exposition which is not fit . The last commaundement they disanull , by holding concupiscence before consent to be no sinne , when as wee know by Gods word , that the first euill motions in vs bee sinnes . So that hereby wee may see , that Poperie is but a false religion , though it haue falsely among our common people the name of The old Religion , and therefore wee must abhorre the same , as vngodly . Now , whereas some doe charge the doctrine of our Religion to bee sundry wayes scandalous , they may be easily answered : First they say , it is a doctrine of desperation : because it imports , that God created men so , as he will saue but a few , making them for this end , to cast the greatest number to hell . To this I answere two things : First , touching the number of them that are to bee saued : of which little is sayd in Scripture , & therefore I will not say much : yet this may be auerred , The number of the elect in it selfe is (b) a great companie , but being compared with them that shall bee damned , it is but small . Secondly , touching the end of mans creation , our doctrine is not , that God created mē for this end , to cast them to hell : but this we teach , that God created all men , to manifest his glory in them : in some , by their iust and deserued damnation for sinne . Wee teach not , that men are otherwayes condemned than for their sinnes , and therefore he that is condemned hath his iust reward . II. Charge , They say further our doctrine is a doctrine of blasphemie ; for that wee teach God to haue decreed the fall of man , and so make God the author of mans sinne . Ans. We teach indeed that God decreed Adams fall , but thence it followeth not , that he is the author of mans sinne . For Gods will is twofold , generall , and speciall . Gods generall will is , to permit that which is euill , not simply , but because with God euill hath some respect of good , and in this respect wee say God decreed Adams fall . Gods speciall will , is his approouing will ; whereby hee taketh pleasure and delight in that which is good : and in this regard God nilled Adams fall , and mans sinnes : And yet in some respect he may be sayd to will them . A magistrat , though he take no comfort or delight in the death and execution of a malefactour : yet hee decreeth and appointeth it , and so may bee sayd to will it . Euen so God , who out of light can bring darknes , permitteth euill because with him it hath some respect of good , and so may be sayd to will it . III. Charge . They say also that the doctrine of our church is a doctrine of securitie : because we teach , that a man may be certaine of his saluation , and of perseuerance in the faith vnto the end . Answ. This is not a doctrine of carnall securitie ; because we do impose necessarily the vse of meanes to them that would bee certaine of their saluation , and perseuer vnto the end , as namely , deniall of themselues , & humbling thēselues in continuall prayer , with hearing & meditating in the word of God , and receiuing the Sacraments for the increase of faith , and renewing of their repentance : All which will rather make a man fearefull and carefull than secure . For with the meanes , is certainty of saluation , both atteined and preserued : so that our doctrine is not a doctrine of offences , but a true doctrine that beateth out the plaine way that ●eadeth vnto life . Secondly , Christ his detestation of this doctrine of Balaam , must admonish vs to be so carefull of our behauiour euerie way , that we giue no offence vnto anie , for if wee do , wee are Balaams schollers . This is a point of speciall obseruation , wee must looke to our communication that it be void of railing & bad speeches , and to our conuersation , that it bee holy and vnblameable . In euerie thing we must haue care not to hinder others in the way of life , Woe (a) bee to them ( saith Christ ) that giue offences : it were better that a huge milstone ( such as an asse can but turne about , as the word imports ) were tied about his necke , and that he were cast into the sea . The reason is , because when a man by any means giueth his brother an offence : he doth as much as in him lieth , to plunge his brothers soule into the pit of destruction , and therefore we must flie offences as hell it selfe : yea rather on the contrary , we must helpe our brethren forward in the way of saluation , and remooue from them all stumbling blockes that cause them to fall . If this duty were practised , our church would abound with grace and godlines : but this duty is wanting , and hence it comes that we haue so small increase after long labour in preaching , for example and euill counsell do quench the graces of the spirit in mens hearts . Thirdly , hereby wee must learne to haue speciall care against offences giuen by euill counsell , or bad example . For if it be the propertie of a false prophet to cast stumbling blocks before others , then is it a dangerous thing to fall vpon them when they are laid before vs. While we liue in this world wee shall see many offences giuen : but we must take heed we take them not . And therfore Christ biddeth vs , (b) If thy foote offend thee , or thine ha●d , cut it off : or thine eye , plucke it out : Teaching vs to forgo the dearest thing that can be vnto vs , if it would cause vs to sin against God. And to mooue vs hereto , marke the Israelits example in the wildernesse : while they kept a good conscience , and obserued the true worship of God , all Balaams curses were turned into blessings : but when they fell to idolatrie & fornication with the Moabitish women : then was Gods wrath kindled against them , and his plague seized vpon them . Euen so , if our church be carefull to keep it selfe to the true religion , which by Gods mercie we enioy , and withall haue care to keepe good conscience in becomming a penitent and obedient people vnto God : then may Balaam curse , and al our enemies spit their venome , yet we shall be safe : But if we let go true religion and good conscience , and fall to sinne , then we must looke for ●ods heauie iudgements to fall vpon vs in his wrath , as they did vpon his owne people . Fourthly , when Balaams cursing would not preuaile , then did faire women , and banqueting , draw them to idolatrie and fornication . Hence we learne , that temptations on the right hand , that is , taken from profits , pleasures , and preferments , are most dangerous , and soonest preuaile to draw men from God. The state of a christian , is like a besieged citie ; when a huge armie cannot sacke it , than siluer and gold will open the gates hereof : euen so , when aduersitie cannot make a man to forsake religion & good conscience , then by prosperitie , ease , and pleasure hath the diuell stollen away his heart . Those therefore that haue ease , pleasures , and outward blessings at will , are in a farre more dangerous case in respect of sinne than others ; vnlesse God vouchsafe vnto them speciall grace to watch against these pleasing temptations . This made godly Iob (a) To sanctifie his children euerie day when they feasted each other at their houses : lest any one then should haue blasphemed God in his hart . Because he knew the diuell by pleasures would soonest wind himselfe into their hearts . Lastly , note the order of these sinnes : First , they are drawn to sit at idols feasts , and then to commit adulterie : where we see that these two sinnes goe together , Spirituall adulterie , that is , idolatry ; and bodily adultery , one is the plague & punishment of the other : that people which giue themselues to idolatrie , will God giue vp to bodily adultery . As this was true in these Israeli●s , so is it to be seene among the Turkes , and with the Papists at this day , who maintaine ▪ fornication ▪ in tollerating stewes , and further it much by their vow of single life , wherewith they bind the conscience , though the partie want the gift of continence . Verse . 15. Euen so hast thou them that maintaine the doctrine of the Nicholaitans , which thing I ha●e . Here followeth the second part of the comparison , where Christ setteth downe two things : First , what the Nicolaitans were : Secondly , how hee was affected towards them . What they were is expressed in the first words , Euen so , which is a note of resemblance or comparison , hauing reference to the words going before . They may be thus described : The Nicolaitans were a se●t in the church of Pergamus , that maintained two damnable opiniōs according to the doctrine of Balaam . I. That it was lawfull to eate things offered to idols in the honor of idols , sitting in the idols tēple . I● . that fornication was no sin ; but that a man might lawfully commit it . It may seeme strange , that in the dayes of the Apostles there should bee men professing the name of Christ , and yet hold such damnable opinions : but the truth is hereby euident , that there were such in this church . And that we do not conceiue a liking of their wicked opinions , let vs examine their reasons , whereupon they might seeme to be grounded . For the eating of things sacrificed to idols , they would pleade thus . I. From the doctrine of christian libertie , Things indifferent may ●e lawfully vsed . Things offered to idols are things indifferent , as meates , and drinkes , and therfore may lawfully be vsed . Ans. Meats and drinkes , if they bee considered in themselues , are things indifferent , and may lawfully be vsed : yea after they haue bene offered to idols , if they be sold in the market , they may bee lawfully bought and eaten in priuat houses , if it be done without offence of the weake , as Paul teacheth at large , 1. Cor. 10.25.29 . But if these meats be considered as they are offered to idols , and eaten in the idols temple in the honor of idols , they be vnlawfull . And yet the Nicolaitans held this to be lawfull . II. Reason . An idoll is nothing , 1. Cor. 8.4 . and therefore we sinne not in eating meates offered vnto them ▪ Ans. An idoll is nothing , that is , in nature subsisting ▪ nothing created or ordained of God , it hath no propertie of the godhead ▪ but yet an idoll is something in mans imagination , which giueth to it the honour of God , and reputeth it as God , making it a God vnto himselfe . III. Reason . N●aman the Syrian (b) went into the temple of the god Rimmon , and there kneeled down : Euen so may christians go eat in idols temples ? Ans. When Naaman went in thither he did not kneele downe to the idoll , but to the king , performing a ciuill dutie vnto his Prince ; who vsed to leane on Naamans shoulder and worship his false god . And though Naaman were present at idoll-worship & seruice , yet it was with protestation against it : for being cured of his leprosie , he promised to worship no God but the God of Israell : and thereupon he laded two mules with the earth of the land of Israell , in token of his publicke profession of thankfulnesse to the true God for his clensing . If these in Pergamus whom Christ disliketh , had gone as Naaman did into idoll temples , they had not sinned as they did . And at this day if men protest against the idolatry of the masse , they may enter into those congregations where masse is said : for this protestation is a flat condemning of their false worship . The second opinion of these Nicolaitans was , That men might lawfully commit fornication . This opinion they would thus iustifie : First , from the practise of Lot , Who (a) offered to the men of Sodom his daughters , when they called for the strangers that were come into his house . Which thing ( say they ) Lot would neuer haue done , if fornication had bene a sinne ? Ans. It seemeth that Lot cannot be excused in that action , though his purpose was by a lesser euill to preuent a greater , but God hath plainely taught , That no man may do the least euill , for the procuring of the greatest good that can be , Rom. 3.8 . II. Reason . The Lord ( say they ) commanded Hosea , To take a wife of fornication , and children of fornication , Hos. 1.2 . It is not therfore vnlawfull ? Ans. There be diuers interpretations of that place . Some say that was onely in vision , and not a fact done . Others say , it was in speech onely , because hee prophesied vnto the people that he himself was as a man of fornicatiō vnto them . These expositions may well stand . Yet others hold that the Lord commanding him this , it was to be done , and was done indeed . And sundrie circumstances seeme to prooue that it was a fact done , for the womans name is set downe to be (b) Go●er , and her fathers name Diblaim . Secondly , a thing in vision or in speech onely , doth not so much preuaile with wicked people , as that which is done indeed . Thirdly , the antient opinion of best diuines that liued neerest to the Apostles times , auouch it was a fact done . Obiect . But this maintaineth fornication , against good maners , and the expresse law of God. Ans. It were so indeed , if the Prophet had done it on his owne head , but he did it by Gods speciall appointment , who is Lord of his owne law , and may dispence with it at his pleasure . God in his law forbidd●th to kill , yet Abraham is commaunded to kill his sonne : Which if he had done he had not sinned , because hee had a speciall commaundement for it , which a man must obey , though it bee against a morall precept . Againe , Hosea tooke a wife of fornication , not to maintaine her in her sinne , but to make her a chast woman . And whereas he was commaunded also to take vnto him children of fornication : it must not be vnderstood of children begotten by him , but borne of her in fornication : As if he should say , Take a wife with her children which she brought forth in fornication . So that this place which way soeuer wee take it , doth nothing maintaine their wicked errors . III. Reason . Acts. 15. The Apostles charge the churches , To abstaine from that which is strangled , from bloud , and from fornication : There ( say they ) fornication is reckoned among things indifferent , and therefore may be vsed lawfully . Answ. It is there reckoned among things indifferent : First , because it was so accounted of amongst the gentiles : Secondly , because the gentiles did ioyntly by these three things offend the churches of the Iewes . But hence it followeth not that it is indeed a thing indifferent . II. Point . The affection of Christ towards these men is noted in these words : Which thing I hate . This hatred must bee referred not to the persons of the Nicolaitans , but to their opinions , liues , and practises . Hereby Christ would instruct vs in sundrie needfull duties . First , if we will follow him , wee must hate all honour and approbation that may bee giuen to idols , bee it neuer so little . These Nicolaitans might say , they abhorred idols and worshipped them not , onely they went with their friends into their Temples , and sate downe to eate meat before them ; now euen this dealing Christ hateth . Wherein hee doth notably condemne the practise of the Romish church , which say , they worship not idols , but the true God : and yet they doe that which Christ hateth ; for they kneele downe before them , they adore them , and light candles vnto them , and offer vnto them many rich iewels , and much sumptuous attire , which is a great deale more than the Nicolaitans did : And therefore they are much more to be condemned , and their practise also hated of vs. Secondly , Christs hatred of the lest honour of idols , doth affoord a speciall caueat to such men as giue themselues to a trauelling life ; as into Italy , Spaine , and other idolatrous places : they should content themselues within the precincts of the church , and not proceed further without warrant of a speciall calling , whereby they may assure themselues of Gods gracious protection . For hereby they giue occasion to themselues to do that which Christ hateth ; though they say , they hate idolatrie : For if a man escape to bee present at their abhominable seruice , yet he cannot auoid going to their Temples , where hee is to offer some gifts , or performe some ceremonie after the custome of the country ; whereby hee shall giue some approbatition at the least of their idolatrie : whereas hee ought to hate the least appearance therof , euen the garment spotted with the flesh . Thirdly , by this his affection Christ would teach vs to grow to an hatred of all familiar societie with idolaters : for though we may haue society of concord with them , yet societie of amitie , which is a speciall liking between man & man , we must not maintaine with them . Fourthly , Christ hateth not onely their idolatrie , but their fornication also . Hereby teaching vs to grow to a hatred of fornication ; which the rather must bee detested , because (a) The bodies of euery man and woman be not their owne , but Christs : and therefore ought not to bee imployed in the honour or seruice of the diuell , but of Christ. Againe , the bodies of euery christian man and woman are the members of Christ , now it is an vnseemely thing to take the member of Christ , and make it the member of an harlot . Fiftly , their bodies are temples , and dwelling places : not for earthly Princes , but for the holy Ghost : and therefore must be furnished with Gods graces , and adorned with chastitie & other gifts of Gods spirit , that they may be fit mantion places for so worthie a guest . But by fornication they are made the s●ies & stables of the prince of darknesse . Verse . 16. Repent thy selfe , or else I come vnto thee shortly : and will fight against thee with the sword of my mouth . Christ hauing layd downe the sinnes of this church , and the errors of the Nicholaitans , doth here propound vnto this church , First , a remedie for her recouerie : Secondly , a reason to inforce the practise of the remedie . The remedie is in these words : Repent thy selfe . In it consider these points : First , what it is to repent : Secondly , why Christ so often vrgeth thereunto : Thirdly , to whome Christ prescribeth this remedie . Of the first , we haue spoken in the first verse of this chapter : Briefly therefore , Repentance is a change of the mind from euill to good , and a turning from sinne vnto God. Here repentance must bee taken more largely , for all the duties that accompany repentance in the practise therof : as I. Humiliation of a man by confessing of his sins vnto God ; and condemning of himselfe for the sinne . II. Prayer , wherby a man doth earnestly intreat the Lord for the pardon of the same sins . III. Reformation , wherby a man in hart proposeth , and in life indeuoureth to leaue all his former sinnes , and for euer after to do all things in obedience vnto God : vnto all these doth the holy Ghost exhort them in this place . II. Point . Why doth Christ so often prescribe this duty of repentance , and so much vrge it ? An. Not for that it is a cause or a meritorious means to procure remission of sins & life euerlasting , as the Papists do falsly and damnably teach ; for that nothing can do but the obedience & passion of Christ : but first because it is a token of Gods fauor procured , & a most excellent fruit of faith , such as maketh a man cease to do euill , and moueth him to do good : Secondly , because it is a way wherin mē must walke vnto the end , that wold haue remissiō of sins , & life eternal . III. point . To whom is this remedie prescribed ? Answ. First to the church of Pergamus , and then to the Nicholaitans in that church , though they were most wicked men ▪ Touching the church of Pergamus : they were before commended for most worthie graces , for they had repentance : and yet note , Christ sayth still vnto them , Repent thy selfe . Herein teaching vs a most worthie lesson , which euery one ought to learne and practise : namely , that the life of a Christian is a continuall practise of repentance . When a man hath once repented , that is not sufficient ; but euery new day must haue a new repentance for his dayly slips . Wee (a) are Gods embassadours ( sayth Paule ) for Christ : beseeching you in Christs steed , that you would be reconciled vnto God. Now they were reconciled to God before , for they are called (b) the Temple of the liuing God ; His meaning therefore is , That they should striue more and more after reconciliation with God ; both in regard of their further assurance , and also for their particular sinnes wherein they dayly offended . Euery Christian must dayly wres●●e with his owne corruptions , which hee feeleth in himselfe , that the longer hee liueth , the more hee may grow in dislike with himselfe . And in this distast of himselfe hee must dayly proceed , that hee may euery day more and more grow vp in Christ. And least any should thinke , that this was spoken to this church alone , and not to vs : consider , that wee are in the same case with them ; their sinnes are our sins , as we haue prooued : We want zeale and seueritie against sinne and sinners . Now being in the same fault with them , wee must therefore practise the same remedy , and renew our repentance , though wee haue repented heretofore . Secondly , he prescribes this dutie to the Nicolaitans , that held two damnable errours , and no doubt liued accordingly in those sinnes : and yet Christ barres them not from his kingdome , but bids them repent . Where note , that great and grieuous sinners are not barred frō Gods mercie , if they will repent . Excellent is that saying of Isay , God i● much in sparing : and that of Dauid also , With God is plentifull redemption . This point is seriously to bee considered : for wee haue in our congregations many that are well spoken of in the world : and yet for knowledge of God and practise of life , are flat Atheists . We haue also among vs epicures , blasphemers , murtherers , and fornicators with these Nicolaitans . Now to all these and such like this doctrine appertaines ▪ not to embolden them in sinne , but to assure them there is mercy in store for them with God , if they will truly repent . They must not turne the grace of God ●o wantonnesse , and make his mercie a bolster to their iniquitie ; for this is despising of Gods bountie , whereby they helpe vp vnto themselues wrath against the day of wrath : but if with Iob they humble themselues in dust and ashes , and crie to heauen for mercie from a broken heart that carrieth a resolute purpose to leaue all sinne ; then , though their sinnes were neuer so many , they shall all be drowned in the bottomelesse sea of Gods mercie : though they were as crimson and scarlet , which will take no other dye , yet in Christs bloud they shall be made as white as wooll & snow : yea , though they haue fallen often into the same sinnes which is most fearefull and dangerous , yet vpon this vnfained repentance they shall bee restored to mercie : for the fountaine thereof cannot be dried vp : but see they doe repent , for whosoeuer looketh for Christs merits , must know that hee looketh for true repentance . Thus much for the remedie . II. point . The reason wherby Christ would set an edge vpon the former remedie , containeth a twofold threatening or commination : the first , against the whole Church in these words : If not , I come vnto thee shortly . The second against the Nicolaitans in these words : And will fight against them with the sword of my mouth . For the first , If not , I will come vnto thee shortly , these words were expounded in the fift verse . The meaning is this : If thou repent not , I will come vnto thee , & testifie my presence by taking punishment vpon thee , for thy want of zeale , and of seueritie against sinne and sinners . To this effect the Prophet Isay sayth , Chap. 30.27 . The name of the Lord shall come from farre , to take punishment vpon the Assyrians . In this threatening the phrase is to be noted . Christ sayth : If not , I come vnto thee : expressing a thing to come , by a word of the time present . To giue them to vnderstand , that his comming vnto them by iudgements was as certaine , as if it were present , vnlesse they did repent . Where this generall rule is to be obserued of all : namely , that when a Church or people doe not repent , the Lord will come vnto them to execute his iudgements vpon them . Yea , though they haue before repented , if for particular sinnes and wants they doe not renew their repentance , hee will surely come to punish them . This might be proued at large by testimonies of the Prophets & Apostles : but it is so euident in this text , that I omit all further proofe ; onely I will applie it to this our Church , of which this may bee truely sayd ; Thou doest not repent , nor renew thy repentance for thy dayly sinnes . For albeit there bee some among vs , that by Gods grace repent and set themselues dayly to the exercise thereof : yet take the greater part of our congregations , and they are so far from renewing their repentance , that they doe not repent at all : for either they haue no knowledge of Gods will ; or if they haue knowledge , yet they want care and conscience to put the same in practise . This being our case and condition , what man may not bee a Prophet against our churches and congregations , being thus directed by this portion of Scripture , to say and that truly , That God will come vnto vs in iudgments , to plague and punish vs for our sinnes and iniquities ? Wee may sooth our selues in hope of mercie still , but the state of our Church continuing as it is , nothing can bee expected but iudgements from the Lord. This then must be a motiue to persuade vs to repent , euery person apart , and euery family & congregation apart , we must humble our selues in dust and ashes for our sinnes past , entreating the Lord to be reconciled vnto vs , and purpose fully in our hearts , and striue in our liues to obey God in all his commaundements : yea , though we can say wee haue repented , yet for our dayly wants and sinnes wee must renew our repentance . Thus doing , we shall stay the Lord when he is comming against vs. But if we goe on in blindnesse , ignorance , and rebellion , following the lusts of our own hearts , then nothing but vengeance and iudgements are to bee expected : for this conclusion must stand with all churches and people : If they repent not , God will come in iudgement against them . The second threatening or commination is directed vnto the Nicolaitans , in these words : And will fight against them with the sword of my mouth ; that is , I will bee at emnitie with them , and testifie the same by waging battell against those among you , that maintaine the lawfulnesse of eating things sacrificed to Idols , and of fornication . Thus I say will I fight against thē with the sword of my mouth ; that is , with the preaching of my word , the law , and the gospell . In this commination Christ alludeth still to the storie of Balaam : for when hee was sent for by Balac to curse the people of God , the Lord stood against him in the way with a naked sword , to keepe him from going : and when his eyes were opened , that hee saw the Angell of the Lord withstand him in that sort , hee fell downe and adored the Angell , for it was the Lord : yet because he ceased not from his wicked couetousnesse , but gaue bad counsell against the Israelites , when he could not curse them , to cause them to sinne : therefore hee was slaine with the edge of the sword among the Midianites by the children of Israel , Num. 31.8 . Euen so Christ dealeth with the Nicolaitans , because they goe on in their bad counsel , persuading the lawfulnesse of eating things sacrificed to Idols , & also of fornication : therfore first he will fight against them with the sword of his mouth , the ministery of his word , therby to reclaime them from their wicked wayes , if it bee possible : but if that will not serue , hee will still fight against them , and with the same sword destroy them for euer . First here marke , Christ sayth not , I will kill them , but fight against them : for hee intended not at the first to destroy these Nicolaitans , but his purpose was to withdraw them from their wicked wayes ; yet so , as afterward if they would not be reclaimed by his word , he would therewith destroy them . Wherein wee may behold the exceeding patience of Christ Iesus towards leaud and grieuous sinner● , that maintained the lawfulnesse of idolatrie and fornication , and gaue themselues thereunto . So the Lord (a) in spirit stro●e with the old world , and spared them 120 yeares to withdraw them from their wickednesse by the preaching of Noe. So likewise hee spared the Ammonites (b) till their sinnes were come to the full ; and the Egyptians also for many hundred yeares , though they were most cruell persecutors of his owne people . And though the Iews most maliciously crucified the Lord of life ; yet he spared them fiftie yeares , before hee cut them off from being a people . Yea , dayly experience teacheth vs this his long suffering : we may heare most bloudie and bitter oathes from blasphemers , whereby they dayly crucifie Christ with their tongues . The like may be said of the adulterers , and all cruell persons , and yet he forbeares the same : yea , in our owne selues we dayly tast of this his patience : for so soone as we were borne , we deserued to be cast into hell , and yet in mercie he vouchsafeth vnto vs , to some twentie , to some thirty , and to some moe years , for a time of repentance ; when as euery day hee might in iustice condemne vs. This therefore must admonish vs in the feare of God , not to abuse this his long suffering any longer , but now while the day of mercie lasteth , to humble our selues , and turne vnto him by true repentance . These are the dayes of grace , but how long they will last , God onely knoweth : For when death once commeth , he sheweth no more mercie . The old world , because they abused the long suffering of God (c) were destroyed , and are now in hell in prison for it , as Peter teacheth . And vndoubtedly the same prison will be our portion if wee take the same course that they did . Secondly , in this threatening we may obserue , that all irrepentant sinners haue God for their enemie , to fight against them with a drawn sword . For this cause sinne in Scripture is called rebellion , and euery sinner is a rebell against God. A fearefull thing it is to haue God for an enemie : and yet this is the condition , not onely of such as did neuer repent , but of all those that hold the name of Christ in profession , and yet continue in any one sinne , without renewing their repētance . This also must serue to induce euery man that hath not repented now to begin : and if they haue begun , to repent more , dayly renewing the same for their daily slips , and so shal they be the friends of Christ , as (d) Abraham was , and a● his disciples were , Io● . 15.15 . Thirdly , in these two threatening● Christ sheweth himselfe to bee the true Doctor of his Church : for he will fight against these Nicolaitans , when as hee will onely come vnto his Church . Where wee see hee deuideth his word aright : wherein consisteth the principall wisedome of a true Prophet , giuing comforts to whom comfort belongeth , and threatning iudgements to whom iudgement is due ; and making difference of iudgements according to the state of the persons against whome they are threatened . For the heauie iudgements of God must not be threatened against all persons , but against the impenitent . And because there be degrees of iudgements , temporall , and eternall ; therefore temporall iudgements must be threatened to those to whom they belong , & eternall iudgements denounced against those to whom they belong : obseruing the circumstances of time , place , and persons , according to Christs example in this place , and else where . So likewise the benefites of the Gospell are not to bee propounded to euery person hand ouer head without difference , but with restraint to some onely , as Gods Prophets haue done . It is often a great offence in the Church , when the benefits of the Gospell are propounded to all , and the threatening of the law denounced against all , without limitation or restraint . The conditions therefore of repentance & impenitencie , of faith and vnbeleefe , and also the degrees of them all , must carefully bee obserued in the dispensation of the Law and the Gospell . Fourthly , the end of Christs fighting must be considered : for first hee intends to reclaime them from their euill wayes ; but if they will not be reclaimed , then to cause the same word to be an occasion of their deeper condemnation . This must be deepely weighed of vs all , who haue had by Gods mercie for many yeares the plentifull preaching of the gospell , by which God hath continually rebuked & checked the sinnes that bee among vs , as ignorance , blaspemie , and filthinesse , crueltie , and all iniquities whatsoeuer : and the same thing the Lord yet continues to doe vnto vs. Wee therefore must thinke , that all this while the Lord is fighting against vs : when ignorance is reprooued in the ministerie of the word , the ignorant person must thinke the Lord is fighting against him : and so all Atheists , blasphemers , adulterers , oppressers , and cruell persons , when their sinnes are reprooued , they must know that the Lord stands face to face against them with the sword of his mouth , seeking to reclaime them from these iniquities , as hee did to Balaam in his way . And when any mans sinnes be thus touched , hee must not rebell , but humble himselfe , as Balaam fell before the Angell : considering it is the Lord that wageth battell against him . When wee heare that forraine nations shake their swords against vs , how are wee mooued , both high and low ? Shall wee feare the sword of mortall man , and shall we not tremble when we heare that the sword of the euerliuing God is shaken against vs ? Those therefore whose hearts are guiltie of any one sinne , must humble themselues by true and speedie repentance , there is no withstanding of the Lord : if his sword doe not cure vs , it will cut vs in pieces : if his word doe not conuert vs from our sinnes , it will bee an occasion to cast our soules deeper into hell . Thus he dealt with Balaam , when he would not be restrained from giuing bad counsell , he was slaine among the Midianites . Few thinke on these things ; from whence commeth such great contempt of Gods ordinance in the ministerie of the word , as we see at this day : but they must know , that either death or life come by the stroke of this sword , and therfore they must repent . Fiftly , note the title giuen to Gods word : it is called The sword of Christs mouth : not onely because it was once deliuered by himselfe , from his own mouth , but because it doth dayly proceed from his mouth : for the Ministers of the gospell , which bee truely called , are the very mouth of Christ , from which Gods people receiue his word . (a) If thou shalt returne ( sayth the Lord to Ieremie ) and shalt separate the precious from the vile , then shalt thou stand before me , and be according to my word . 2. Cor. 5.19 , Wee are the embassadors of Christ , beseeching you in his steed : which is an high and wonderfull honour . The consideration whereof is a ground of sundry duties . First , all students that are in the way of preparation to higher callings , must hereby learne to conceiue a good opinion of the Ministerie of the gospell , and to affect the same aboue other callings . For though the blind world count it a base calling , yet Christ wee see maketh the minister his owne mouth : which honour is not giuen either to the Lawyer or to the Physition . Secondly , hereby euery Minister of the Gospell is taught to deliuer nothing in his publicke Ministerie , but the pure word of God , so farre foorth as Christ shall enable him : and that also in so pure a manner , as in the persuasion of his owne conscience hee thinkes Christ would speake , if he were there present ; like vnto faithfull embassadours , who speake onely the will of their lord and prince , and in that manner which their lord and prince doth best approoue . If this were well weighed , wee should not haue such preaching as is commonly vsed , consisting of a mixture of testimonies , partly diuine , and partly humane , considering that neither Christ nor his Apostles preached so . Thirdly , the people also are hence taught their dutie : when they heare a sinfull man like vnto themselues speake vnto them in the Ministerie of the word , they must not despise Gods ordinance , because it is deliuered by man , but receiue the same , as from the mouth of Christ , and as the pure word of God , so far forth as it consenteth with holy scripture . In this behalfe Paule blessed God for the Thessalonians , That they receiued the word from him , not as the word of man , but as it is indeed the word of God , 1. Thess. 2. vers . 13. Sixtly , where Christ sayth , I will fight against them with the sword of my mouth . We may obserue , that the kingdom of Christ is spirituall , and not of this world : for if it were worldly , then a ciuile sword , wielded by the hand of man , should belong vnto him : But he hath no such sword , he gouernes his church and people by the sword of his mouth , his holy word . Wherby appeareth , that the primacie of the sea of Rome is from hell , not from heauen : for the Pope sayth he is Christs vicar , and yet he will be armed with both swords : when as Christ dealeth not with the ciuill sword , but onely vseth the sword of his mouth . Verse . 17. Let him that hath an eare heare what the spirt saith vnto the Churches : To him that ouercommeth will I giue to eate of the Manna which is hid , and will giue him a white stone , and in the stone a new name written , which no man knoweth , sauing he that receiueth it . These words are the conclusion of this Epistle , which containeth two parts , a commaundement , and a promise . The commaundement in these words , Let him that hath an eare heare what the spirit saith vnto the Churches . The promise in the words following , To him that ouercommeth , &c. The commandement serueth to stir vp Gods church to attention , in marking that which Christ deliuereth vnto them , as hath bene shewed before verse 7. In this commaundement of Christ note two things : First , that all men in Gods church are bound in conscience to frequent Sermons , whereby they may come to the knowledge of those things that God prescribeth vnto them . At the natiuitie , Easter , and such good times as they are called , ignorant people will come to the church : but it may bee not once more of a moneth after , or a quarter of a yeare . But Christ saith , (a) My sheepe heare my voyce . So that hee that will not come to heare the voyce of Christ , is none of his sheepe . Math. 16.19 , Christ saith to Peter , I will giue thee the keyes of the kingdome of heauen . There the preaching of the gospell , is the key of the kingdom of heauen : So that looke how necessary it is for a man to haue his soule saued and to enter into heauen , so behoouefull is it for him to heare Sermons : for that is the turning of the key whereby we enter into this kingdome , 2. Cor. 5.18 . the preaching of the gospell is the doctrine of reconciliation : and therefore looke how necessary it is for a man to be reconciled to God ; so needfull is it for him to heare the word preached . He that is of God beareth Gods word : and he that beareth it not is not of God , 1. Iohn . 4.6 . But men haue manie excuses to exempt themselues from hearing Sermons : Some say if God himselfe would preach , or Christ , or an Angel from heauen , then they would heare ; but so long as sinfull man preacheth it is no great matter though they absent thēselues . Answ. This is a presumptuous reason : for the preaching of the gospell by man , is Gods owne ordinance ; and that for these causes : First , since Adams fall man cannot abide the voyce of God : so as if man should heare God speake , he would cry out with the Iewes , Exod , 20.19 , Let not God talke with vs lest we die . And with Peter , (b) Depart from me I am a miserable sinner : Secondly , God speaketh by man to trie the obedience and humilitie of men ; to see whether they would bee content to receiue and beleeue his word , being propounded by sinfull man that is like vnto themselues : And thirdly , to maintaine loue betweene man and man , by mutuall conuersing in this holy ordinance . Others doe say , they may well inough keepe themselues in their families , for there they haue their Bible wherein bee the Sermons of Christ , and of his Prophets and Apostles ▪ than which no minister can preach better . Ans. It is Gods ordinance , that these Sermons of Christ , of the Prophets , and Apostles , should be againe handled , preached , and expounded in his church : and therefore euerie man is bound in conscience to come into the congregations , & there to heare with reuerēce Gods holy word . Others will not come to the church , for ( they thanke God ) they can serue God with as good a heart on horse-backe , or on their iourneys , as those that come vnto the sermons . Answ. These persons are blind and ignorant , a seduced heart beguileth them , and therefore they despise the ordināce of God : but let them heare what Salomon saith ▪ (c) He that turneth away his eare from hearing the law , that is , the doctrine of God : euen his prayer shall be abhominable . God speaketh vnto vs in the ministerie of his word , and if wee refuse to heare him there , shall we thinke hee will heare vs when wee pray ? Know therefore , if thou refuse his word , hee will refuse thy prayers : neither indeed can any without the word pray aright . Such people deceiue themselues , their prayers in their needlesse iourneyes shall bee their iudges to condemne them : for therein they confesse God is to bee worshipped , and yet in practise they reiect his direction for the same . Lastly , others say they haue knowledge inough , the ministers can teach them no more than they know : and therefore they need not go heare so much preaching . Answ. These that pretend such perfect knowledge , are commonly the most ignorant , not knowing the end of this ordinance of God : for preaching serueth not only to teach men to know God and his will ; but also to increase in knowledge , and to yeeld obedience to that which they know . If therefore thou hast knowledge , it is well ; but that is not inough , if thou wouldest be blessed thou must doe that which thou knowest , Iohn . 13.17 . And for this cause the most learned man that is , must still frequent the hearing of Sermons , to further himselfe in obedience : because a man may know much and yet want conscience to obey . Secondly , in this commandement men are inioyned the reading of the word , & hearing of it read , not onely publickly but also priuatly in their families : that therby also they may come to the knowledge of that thing which Christ propoundeth vnto them . Luk. 10.26 , Christ saith to one of the Scribes ; what is written , how readest thou ? Taking it for granted that men must read the Scripture priuatly . And the Lord saith , (a) My people go into captiuitie , because they haue no knowledge : yea they perish , Hose . 4.6 . But wofull is the defect of this duty ; for many haue not the Bible in their houses for their priuat exercise in the word : and in many families it is set vp for a shew , or lieth couered with dust , when as cards and tables are worne with vse . It is not amisse for men to get the statutes of the land into their houses , and to read therein for the knowledge of mens lawes : but yet herein they are blame worthie , that either they haue not , or else regard not the booke of God , whereby they might bee acquainted with the statutes of the Lord , for the better guiding of our vnruly affections . Other things in this commandement haue beene obserued before . The second part of this conclusion , is an excellent promise made to him that ouercommeth , which for substance hath beene handled in the conclusions of the former Epistles . Here onely some speciall blessings are particularly promised : In the handling whereof two points are to bee considered : First , the persons to whom the promise is made , To him that ouercommeth : whereof entreatie was made before verse . 7. Secondly , the blessings promised , comprised in this threefold gift of God : First , To eate of the Mannah which is hid : Secondly , To receiue a white stone : Thirdly , A new name written in the stone . All which three signifie in effect , The election , vocation , iustification and glorification of Gods people . But I wil handle them in particular . The I. benefit is , The giuing of the hidden Manna to eate . Manna properly signifieth that food which God gaue from the clouds to the people of Israell , which for the excellencie of it is called , The (b) wheate of heauen . The (c) food of the strong , o● the food of Angels . In forme it was like (d) Coriander seed , and in colour white , in tast it was pleasant and sweete . Herewith God fed his people in the wildernesse 40. years : to (e) teach them , That man liueth not by bread only , but by euerie word that proceedeth out of the mouth of God. This is thought to bee the same white Manna which is vsed in shops at this day , but I will not dispute thereof , seeing it is doubtfull . That Manna did represent a more excellent food : and therefore Paul calleth it , (f) A spirituall meat , because it represented vnto them the spirituall food of the soule , Christ Iesus the true Manna , (g) The liuing bread that came downe from heauen : as wee may see at large , Iohn . 6. And so in this place by Manna , wee must not vnderstand the Manna of the people of Israel : But Christ himselfe the true food of life eternall . How Christ doth become vnto vs our spirituall Manna , and the true food of life , I will shew by these conclusions . I. He is this food , not in regard of his doctrine , or of his miracles , nor yet onely in regard of the blessings of his death and passion : But Christ himselfe God and man is true food of life , as is shewed at large , Iohn . 6. And in Christ himselfe are his death and passion , & the benefits thereof , food vnto the soule . II. Conclus . Christ is this food , not as he lay in the manger , or as he now sitteth in heauen at the right hand of his father : but as he suffered the wrath of God and pangs of hell vpon the crosse , and as he died & was buried ; for our life commeth out of Christs death . III. Concl. He is this food , not in regard of his godhead , for that no creature can receiue or apply to his iustificatiō , or sanctification : but in regard of his manhood , subsisting in the person of the sonne of God. Christs flesh profiteth nothing , seuered from the godhead : but yet his body and bloud haue this vertue , to be true spirituall food , because they are the flesh and bloud of that person which is God. IV. Concl. Christ is not a bodily food to be receiued with the hād , eaten with the mouth , & digested in the stomacke : but he is a spirituall food , to be receiued , applied , & digested by faith● And being so receiued he doth preserue the soule vnto eternall life . This faith is that wherby a man is enabled to beleeue that Christ crucified is his Christ. And thus doth he become our spirituall Mannah , when by true faith wee assure our selues that he suffered for our sinnes , and rose againe for our righteousnesse . Is Christ crucified , the true bread of life , and our spirituall Manna ? then should we long after him , with a true spirituall hunger in our very hearts , as truly as any man longeth after meat & drinke . When a man is famished , for the staying of his hunger he will pull his owne flesh from his bones and eat it : Euen so , for the satisfying of our hungrie soules with Christ Iesus this food of life , we must forsake the deerest thing in all the world , though it bee our owne flesh : For that which we will do for our bodies , we must do much more for our soules . Que. How shall we attaine to this true spirituall hunger ? Answer . It is with the hunger of the soule , as it is with the hunger of the body . In bodily hunger bee two things : A great paine in the stomacke for want of nourishment : And a strong and earnest appetite , which continueth till the stomacke be filled . Euen so we should feele a paine in our hearts , rising from a sense of the wrath of God for our sinnes : And then wee must labour to haue a greedie appetite , and earnest desire to bee filled with Christ crucified ; & neuer be at rest til we be satiat with the merit of his passion , which only can free vs from Gods wrath , and fill vs with true ioy . But wofull bee these times : for there is in most mens hearts a deadnesse of spirit , whereby they are made insensible of inward wants and miseries : They are like vnto full men that feele no paine for want of food . There is indeed an hunger , nay a greedie worme in many after the profits , pleasures , and honors of this world : but few or none do hunger after Christ. But if wee would haue (a) part in the feast of the Lambe , we must labour to haue this longing appetite after Christ : If we be full stomacked wee shall haue no refreshing from his merits . Mary saith truly in her song , (b) God filleth the hungrie with good things , but the rich and full goe away emptie . Which is a most fearfull curse , when the soule is debarred from this food of life , But (c) blessed are we if we hunger after Christ and his righteousnesse , for then we shall bee satisfied : Christ will giue vnto vs our fill of the water of life freely , Reuel . 21.6 . Secondly , here we may take a view of the profane madnesse of the world : For though this bread of life Christ Iesus , be the most excellent food of all , farre surpassing the Israelits Manna , the food of Angels ; yet it is nothing or little desired . Men are like to the foolish Israelits that had more regard to leekes and onions , and to the flesh pots of Egypt than to Angels food which God gaue them frō heauen . They spend their wits , and their strength , by day and by night , that they may satiate themselues with the fraile riches and vaine pleasures of the world : And yet these men haue the name to be the onely men , whereas indeed they are profane Esau● , & wicked Israelits . As therefore this practise is damnable : so must we learne to detest it . And on the contrarie , seeing Christ Iesus is the true Manna , our principall care and desire must bee to bee fed therewith . Wee must thinke it is a great disgrace to Christ Iesus , which hee cannot endure without reuenge , that wee should haue lesse regard to him the true bread of life , than to earthly foode which perisheth . Thirdly , here wee may see that which is vsuall in the Scripture intreating of the Sacraments , to wit , the name of the signe giuen to the thing signified : for Christ here promiseth them Manna , meaning thereby , not the Israelits food , but himselfe , whereof their Manna was a signe , a seale , a pledge : as appeareth plaine , because Paul calleth it spiritual meat , 1. Cor. 10·2 . Further Christ is not only called Manna , but hidden Manna ; to put a difference betweene himselfe and the Manna of the Israelits which was visible that euery man might see . And Christ is called hidden Manna for two causes : first , because no man by nature knoweth this food , or desireth it : secondly , because God doth not reueale this food to al men effectually ; as may appeare , Mat. 11.25 . I giue thee thankes ( oh father ) that thou hast hidden these things : ( that is , the doctrine of the gospell and the mysteries of the kingdome of heauen ) from the great and wise men of the world , and hast opened them vnto babes . Is Christ hidden Mannah ? then first here learne to take knowledge of the state of men in the world : They know not Christ , neither do they feele in themselues any want of this food , and therefore they know not what it meaneth : for meat and drinke is neuer knowne , till a man be hungrie . Yea , to many that liue in the church this Manna is hidden : for though men heare the doctrine of Christ , yet not one of an hundred feele in themselues any want of Christ : let the conscience speake and this will prooue true . Ignorant people blesse themselues and say all is well , Christ is a sauiour : when as indeed to them Christ is hidden . Nay which is yet more lamentable , to many which teach and preach Christ , Christ is hidden Manna : for many of them neuer felt in their hearts and conscience , that they had need of Christ for the pardon of their sinnes , and the saluation of their soules . It is not the knowledge in the brain that maketh Christ known to man ; but knowledge in the cōscience , when a man feeles in his heart and soule , that hee stands in need of the bloud of Christ , and all the benefits of his passion for his redemption & saluation . And seeing this is the condition of the world , wee on the contrarie must labor to feele in our selues our owne pouertie , & to see in our selues that we stand in need of Christ , and of all the benefits of his passiō , to free our souls from the gulfe of hell , and the wrath of God. Away with bare mentall knowledge : for till we haue this true sense of our owne wants , wee can neuer get into our hearts any sound grace . Secondly , is Christs hidden bread not reuealed to all ? Then calling effectuall to saluation ( so as if hee will , euery man may be saued ) is not vniuersall : for then should Christ not be hidden , but reuealed to all : which is not so . Election therefore and effectuall vocation is definite & particular . And thus much of the first branch of this gift . The second gift , is a white stone . Here Christ borroweth a comparison from the custome and manner of the gentiles , to whom these Epistles are directed . A white stone was of great vse among thē : For first , the iudge in giuing sentence , vsed white stones , and blacke stones : the giuing of a white stone was a token of absolution ; the giuing of a blacke stone , a signe of condemnation . Here then the giuing of a white stone , may signifie Absolution from Christ , of all a mans sins and trespasses . Againe , when the gentiles would know , which were luckie dayes ( as they spake ) and which were vnluckie ; they vsed to cast lots with white and blacke stones , and that day which light on a white stone was iudged to be a lucky day , that which light on a blacke stone was iudged to be vnlucky . This practise they vsed as might be shewed by sufficient records . And though this practise haue no warrant , yet may Christ allude vnto it , to signifie vnto them that hee will giue them good successe in all their actions ; yea happie dayes , and a blessed life full of all ioyes and pleasures . Others doe expound it of giuing victorie , whereof the giuing of a white stone was a signe : but this is not so fit , neither can it bee shewed by true record that they had such a practise . I rather take it Christ alludeth to the first , and here promiseth to him that ouercommeth , the true remission of all his sinnes , and full absolution ; not in regard of ciuill punishment , but in respect of guilt and punishment before God , which is eternall damnation . Here note one infallible token of the pardon of sinne : namely , to ouercome , that is , to renounce our selues , and by faith relie wholly on Christ , testifying this faith by maintaining good conscience and true religion vnto the end : And therefore if anie desire to know whether God haue absolued him of his sinnes , let him labour thus to ouercome , and then shall this assurance be sealed vp vnto him . The third gift is , a new name written in the stone . What this new name should be S. Iohn expresseth in his first Epistle , chapter 3. vers . 1. saying : Behold , what loue the father hath shewed to vs that we should be called the sonnes of God. This new name therefore is to bee the sonne and heire of God in Christ. And because it is giuen of God himselfe , therefore wee must not thinke it is an idle name , or a bare title onely : but withall God giueth him a new condition , whereof this name is a token and title . God changed Abrams name , & called him Abraham ; but it was when he had changed his estate , and made him the father of the faithfull . And there was a change in Iacob , when God called him Israell . This new name then signifieth the giuing of a new estate to a man or womā , which they had not before : namely , their regeneration , whereby they are made to die vnto sinne , and to liue vnto God : for therewith goeth the blessing of adoption , whereby they become the sonnes of God , and heires with Christ , and so haue heauen and earth for their possession ; and all miseries and crosses , yea sinne it selfe turning to their good , they haue also the protection of Gods holy Angels in this life , and at the last gaspe death to bee no death , but a strait passage to eternall life . Further , this new name is sayd to bee written in the white stone : that is , in the pledge of absolution : which sheweth the vnion of these two : Absolution , and Regeneration . So that whom the Lord of his mercie absolues from their sinnes , them in his bountie hee brings to a new estate and condition . He that is in Christ , is a new creature , 2. Cor. 5.17 . A point to be obserued , as yeelding speciall aduice to reforme the grosse and common abuse of Christ. Men persuade themselues , that Christ is their Sauiour , and will pardon their sinnes , for he is mercifull : and thereupon they take occasion to liue as they list . But let no man herewith deceiue himselfe : for they that haue absolution , haue regeneration also : a new condition of life goes with the fruition of Gods mercie in Christ : they that go on in sinne , haue not the pardon of sinne : the corruption of sinne must bee abolished , where the guilt of sinne is absolued ; and their liues are reformed that haue their sinnes remitted . Here some man may say , Why are not those called by this new name , to whom Christ giues it , for vsually men are called after their names ? The answere is made in the end of the verse : Because no man knoweth that name saue he that receiueth it : that is , in that manner and certainetie as hee that receiueth it . And therefore the children of God must not be much offended when they are reuiled for their profession , because the world knowes not their estate . Here we may obserue diuerse points : First , that hee which is the child of God , and hath this new name giuē him , knows that hee is Gods child , iustified and sanctified . Neither is this knowledge by probable coniecture onely , and good hope , as the Papists would haue it ; but certaine and infallible : for else others should know it as well as hee that receiueth it : which is here denied . Each one is bound in charitie to bee persuaded , that godly professors are the sons and daughters of God : But the man himselfe that hath receiued this new name and new estate , hee knowes it otherwise , and therefore certainely and infallibly . Secondly , if no man know this name but hee that receiueth it ; then can none beside God and the conscience , know from within the man , his particular faith and adoption . And hereby we are to bee admonished , to beware of charging the euill and hard censure of hypocrisie vpon any that liue in the church : in so doing we ouershoot our selues : this iudgement belongs to God , not to man , saue onely to the man himselfe ; for wee cannot discerne the good within the man properly , but by effects . Quest. How farre forth may a man iudge of another mans election ? Answ. There be two degrees of iudgement : iudgement of certentie , and iudgement of charitie . Iudgement of certentie is when a man can set downe certainely , such a man shall be saued : This is peremptorie iudgement belonging vnto God , and to some men onely , so farre forth as the Lord reuealeth it vnto them : as he did the estate of some men , to Dauid and to some Prophets . Whereupon Dauid sometimes prayes for the finall destruction of his enemies : but this is not giuen ordinarily , no not to Gods ministers . The iudgement of charity is that which bind● a man to iudge the best of another : and herein bee two degrees . First , touching the vnregenerate , charitie binds vs , not to despaire of such as yet liue profanely ; but to hope that God will in good time call them . And touching the regenerate , who haue giuē good testimonies of their vocation , charitie binds vs to be persuaded without doubt that they be the children of God. And this we may doe without repugnance to this place : for though wee cannot from within the man know his estate , yet by the fruits we may ; which is the highest degree of iudgement that charitie can exercise . Thirdly , here wee see the church of Rome is deceiued , who make Visibilitie the marke of Gods church : for Gods church is a companie of men which beleeue : the ground of the church is Gods election , and adoption , and mans faith , which none other can see but the parties that haue them . The signes thereof may be seene , but properly the church cannot bee seene . It comes to bee visible by the fruits of election , and by the outward works of loue , which proceed from faith . We therefore hold farre better , that wee beleeue there is a church , and not that we see the church . Lastly , if others know not the name of Gods children , then what maruell is it , if the wicked miscall them ? 1. Iohn . 3.2 , The world knowes vs not . Gods children therefore must not be daunted at the reproches of the wicked , but pray with Christ , Father forgiue them , they know not what they doe , Luk. 23.34 . Verse 18. And vnto the Angell which is at Thyatira write , These things sayth the sonne of God , which hath his eyes like to a flame of fire , and his feete like fine brasse . Here followeth the fourth particular commaundement of Christ vnto Iohn , as also the fourth particular Epistle . The commaundement in these words : To the Angell which is at Thyatira write ; of the substance of this commaundement I haue spoken before : onely remember the end thereof , which is to certifie this church of Thyatira , that Iohn had a calling and commaundement from God to write this Epistle vnto them : and further to certifie the whole Church of God , to the end of the world , of his calling to write this booke of the Reuelation . The Epistle it selfe containeth three parts : a Preface , a Proposition , and a Conclusion . The Preface in these words : These things sayth the sonne of God ▪ which hath his eyes like vnto a flame of fire , and his feete like fine brasse : all which things almost haue beene handled in the beginning of this chapter , and in the former , from whence they are borrowed . In the Preface , first is set downe in whose name the Epistle is written , to wit , in Christs name : the causes thereof we haue shewed before . Then Christ is described by three arguments : First , To be the sonne of God : Secondly , To haue eyes like a flame of fire : Thirdly , To haue feete like fine brasse . For the first , In the former chapter he was called The sonne of man : but here he is called The sonne of God ; where by God wee must not absolutely vnderstand the godhead of the whole Trinitie , but the person of the father , who being opposed either to the sonne or to the holy ghost , is vsually called God : not that he is God more than the sonne , or than the holy ghost ; but because he is the first in order , and because hee is that person from whom the godhead is communicated to the sonne and to the holy ghost . So that here Christ is called the sonne of the father : which mysterie wee cannot fully vnderstand , for the word hath not reuealed the same : neither can wee find it elsewhere out of the word . But yet for the better conceiuing thereof , remember these two rules . I. That Christ is the son of the father , not in respect of his godhead , but in respect of his person : For the godhead of the sonne is the same with the godhead of the father : The godhead of the father doth not beget , neither is the godhead of the sonne begotten . II. Rule . Christ is the sonne of the father , not by creation , as the Angels and Adam were ; nor by adoption , as euery beleeuer is ; but by nature , in that hee is begotten of the substance of his father before all worlds : for the father communicates from himselfe the whole godhead that is in himselfe vnto his sonne . Christ is here called the sonne of God , to stirre vp reuerence , attention , and care in this church , in marking and obeying the things that follow in this particular Epistle . And in their example Christ also teacheth vs , that when we heare the word of God preached or read vnto vs , wee should receiue it with fear , and trembling and reuerence : because he that speaketh vnto vs out of his word , is the sonne of God. When Pilate was about to condemne our Sauiour Christ , he heard it said , that Christ was the sonne of God. And thereupon hee trembled , and was the more afraid , Ioh. 19. verse . 8. shall a ●illie heathen man that knowes not Christ tremble towards him when hee heares his name ; and yet wee that professe our selues to beleeue in him bee nothing mooued with reuerence towards him , when hee speakes vnto vs in his word ? At his presence the hils melt , and at his voyce the rockes cleaue in sunder : and therefore if our hearts shall not melt and cleaue asunder with a reuerent feare when he shall speake vnto vs , wee are worser than these sencelesse creatures . Secondly , Christ is sayd , To haue eyes like a flame of fire : which we must not conceiue literally . The words are borrowed from the former chapter , vers . 14. where Christ is described not as hee is in truth , but as he appeared to Iohn in vision . We haue shewed before what is signified by these fierie eyes : namely , Christs infinite wisedome in himselfe , and vigilant zeale ouer his church . The end wherefore hee so describeth himselfe to this church , is , to giue them to vnderstand , that hee can see and discerne their very secret sinnes : for sundry among them were giuen to priuate offences , as to fornication and idolatrie , as we shall see afterward . Here then wee haue an excellent remedie against secret sinnes : shame and feare of punishment will restraine some men from open sinnes , but yet the same men when they are in secret , doe without fear commit priuie sinnes against the first and second table . But these men must remember , that being withdrawne from the presence of men , they are yet in the presence of Christ : for hee hath fierie eyes , wherewith he seeth their most secret sinnes , which they hide from the world . For though we may make faire weather with men , yet wee can neuer bleare the eyes of Christ. If fornicators , wantons , vsurers , and blasphemers would remember this , by Gods grace it would bee a notable meanes at least to restraine them from their secret sinnes , if not to mooue them vnto the practise of true repentance . Thirdly , Christ is sayd to haue feete like fine brasse . Whereby is signified ( as hath beene shewed ) his infinit power and strength , whereby he doth subdue sinne , Sathan , and al his enemies , first vnto himselfe , and then vnto his members . And Christ is thus described vnto this church , to terrifie certaine wicked men among them , that gaue themselues to fornication , idolatrie , and other sinnes : as also to affright this whole church , who by their wicked companie were almost drawne away to the same sinnes . Here wee haue a notable remedie against loosenesse of life : namely , to consider that Christ , whom we call our Sauiour , walketh continually in his church with feet of brasse to tread Sathan and all his enemies vnder his feet : and such are all that will not submit themselues to the regiment of his word , Luk. 19.27 . If the blasphemer could consider this , it would stop his mouth : and when the adulterer , the theefe , or any sinner goeth about his wicked deuices , this by Gods grace would be a notable means to make him breake off his wicked purpose . When Benhadad heard , that the king of Israel would come against him in battell , (a) He sent his men with ropes about their necks to craue peace , and in them humbled himselfe . Shall men be thus afraid at the furie of man , and shall not wee tremble and feare at the fury of Christ , who hath these feet of brasse to trample in pieces all his enemies ? The want of this consideration is one maine cause why sinne doth abound . Verse . 19. I know thy workes , and thy loue and seruice , and faith , and thy patience , and thy deeds , which are moe at the last than at the first . Here begins the second part of this Epistle , to wit , the Proposition ; which containeth the substance & matter thereof : and it hath two parts ; a commendation of this church , and a rebuke thereof . The commendation in the 19 verse ; the rebuke or dispraise in the 20 verse and those that follow , almost to the end of the chapter . The commendation is twofold : generall in these words , I know thy workes . This hath beene handled before , vers . 2. The particular commendation standeth in fiue notable workes : to wit , Loue , Seruice , Faith , Patience , and , Encrease in godlinesse . For the first , by Loue wee must vnderstand Loue to men : for afterward they are cōmended for duties to God in faith and patience : but loue and seruice are duties of man to man. Touching Loue , note three points : What this loue is ; What is the propertie of this loue ; and how it is to be practised . First , Loue to man is a gift of the spirit of God , whereby a man is well affected to his neighbour for Gods sake . That loue is a gift of the Spirit , is plaine , Galat. 5. verse 22. where it is reckoned among the gifts of the spirit . Next I adde , That hereby a man is well affected to his neighbour . To bee well affected to another , is to reioyce at his good , and to desire and seeke the same ; and withall to bee grieued at his miserie , and to ●eare the bowels of compassion towards him , being readie to releeue and helpe him to our vttermost . By Neighbour , wee must not vnderstand only those that are neere vnto vs in habitation , but euen all those that are of the same nature with vs , euen any of mankind . Hee is thy neighbour that is a man as thou art , and so bearing the image of God as thou doest bee hee friend or foe , neere or stranger vnto thee ; and to him must thou be well affected . Lastly , I say , For Gods sake : for God is first and principally to bee loued for himselfe , and man in God and for God , because hee is the creature of God , and beareth his image . The loue we beare to man , is a fruit of our loue vnto God : for this commaundement wee haue of him , That he that loueth God , should loue his brother also , 1. Iohn . 4.21 . II. point . The propertie of this loue is , To be feruent ; and that for two causes : First , if need require , euery man is bound within his calling to testifie his loue (a) by giuing his life for his neighbour , though he be our enemie , or a stranger ; which wee shall neuer doe , vnlesse our loue be feruent . Secondly , there is much ingratitude , hatred , emulation , and many iniuries in the world : Now the persons from whom these come , must be loued : the vnworthinesse of the partie must not quench our loue , but it must burne when the waters of mens iniuries and malice would quench the same . III. point . The practise of our loue must be squared by this rule , The loue of our selues , as wee wish our owne good heartely , so we must wish our neighbours good . This is the law of Nature , To doe as a man would be done vnto : And it is the law of God , Thou shalt loue thy neighbour as thy selfe . Example : A man of some trade is to make a bargaine , and if hee will lye , or vse false weights and measures , he may aduantage himselfe . This the deuill and his owne corruption will suggest vnto him , while hee is about the bargaine : he therefore must call to mind this rule of loue , and examine his owne heart , whether hee would haue another man to deceiue him by lying , by false weights , &c. The same thing must men doe , when they are tempted to oppression or crueltie , let them thinke whether they would haue others to wrong or oppresse them ; and so shew forth loue by this rule , doing as they would bee done vnto . It were to bee wished , that our Church might haue the deserued prayse of this vertue of loue : But Christ foretold of these our dayes , That loue should waxe cold , Matth. 24.12 . And (a) that men should be louers of themselues . And so it is : for euery man now is for himselfe , no man seekes anothers good . Goe through townes , markets , and fayres , and rare it is to find a man that in his affaires seeketh the common good , as well as his owne . For this is the common rule , May I not make of mine owne what I will ? But he that hath the grace of loue , Seeketh not his owne onely , but the good of others also , 1. Corinth . 13.5 . Here then wee must learne to practise this vertue , that wee may haue Christs commendations with this church . Euery man in the generall calling of a christian will make great shew of loue ; as when he comes to the Lords table , & in praier : But in their particular affaires few shew forth true loue ; nay many by lying , oppression , crueltie , Flea the skinne from the flesh , and the flesh from the bone of the poore , and breake the bones within the flesh , and chop them as for the pot , as the Prophet speaketh . These little consider this rule , or that account which the Lord will take of them , who hath sworne neuer to forget these works , Amos. 8.7 . Learne therefore in thy particular calling to shew forth loue , and imploy thy commodities , not for thy selfe alone , but for the good of those with whom thou liuest : herein is loue , and hereby shalt thou be known to be the seruant of Christ , Iohn . 13.35 . and the child of God , Translated from death to life , 1. Iohn . 3. vers . 14. The secōd thing for which this church is cōmended , is seruice , To omit the diuers significations of the word , here it betokeneth a worke of loue , whereby a man within the compasse of his calling becomes a seruant vnto euerie man for that mans good . Read Heb. 6.10 , where this is both commended and described . Gal. 5.13 . Do seruice one to another in loue . 1. Cor. 13.5 . Loue seeketh not her owne , but maketh her selfe seruant to all , to do them good . And Christs commaundement is , Let him that would be chiefe among you , bee as the seruant , Luke . 22.26 . Now the principall part of this seruice is , when a man is readie with h●s goods , according to his abilitie , to helpe the poore , especially those that be godly . This is a fruit of loue , and therefore it is here set after it , as also in the places before named , Hebr. 6. vers . 10. Gal. 5.13 . It were to be wished that our church and people might haue the like praise for this vertue . But the richer sort spend their substance and wealth vpon haukes and hounds , buls , and beares , vpon costly attire , and banqueting : so as when the poore that are in need come for releefe , they haue nothing to spare ; and if any thing bee giuen , it is drawne as hardly from them as a ribbe out of their side : Men wil giue frankly to delight themselues with playes and pastimes , and such like vanities ; but the poore that be their owne flesh , may die in the streetes for want of that which men giue to their dogges . But if we respect the commendation of Christ Iesus , let vs abandon these vanities which hinder vs in the practise of this vertue of seruice for the good of our brethren . And to induce all men hereto , let them consider I. how the church of the Old testament was charged with giuing the first fruites of their wine , corne , and oyle : and likewise with many sacrifices and ceremonies which belonged to the temple : these things indeed be ceased , and yet wee may not mispend these good which hereby are spared ; for in the New testament the poore are in steed of the altar , and they must haue that which the altar had among the Iewes . Againe , Isay. 58.18 , He that powreth foorth his soule to the hungrie , that is , he that seeing the poore in miserie , hath the bowels of compassion mooued towards them , and from his pitifull hart releeueth their wants , according to his abilitie ; his light shall neuer bee put out , but shall spring out of the darknesse , and his darknesse shall bee as the noone day . This is pure religion , and vndefiled before God , to visit the fatherlesse , and the widdow in their aduersitie . Remember this , He that hath mercie vpon the poore lendeth vnto the Lord , Prou. 19.17 . So that when the poore come for releefe , God commeth to borrow of vs some of that which he hath giuen vs. The poore are the Lords collectors , now when the Lord would borrow of vs , shall we make deniall , & send him emptie away ? Thirdly , consider that Christ himself comes in the persō of the poore that is hungrie , sicke , naked , or in any want ; and therefore if wee would escape the fearefull sentence of condemnation at the last day , Away from me ye cursed into euerlasting fire , for I was an hungred , and ye gaue me no meate , &c. then we must haue regard vnto the poore , and shew our bountie in their releefe , who are our owne flesh : so shall wee make God our debtor , and bee commended with this church by Christ himselfe in this world , and at the day of iudgement heare that blessed voyce of his approbation , Come ye blessed , Math. 25.34 . The third vertue for which this church is commended , is their faith . By faith here we are to vnderstand Fidelitie ; which is a vertue whereby a man is faithfull to God in keeping that vow and promise which hee made to him in his baptisme : which was to renounce and denie himselfe , and wholly to giue vp himselfe to acknowledge one God in three persons ; and accordingly to beleeue in , to worship and obey the same God all his life long . In this sence is faith taken of Paule , (a) when he sayth , That younger widdowes haue damnation , because they haue forsaken their first faith . And in the former Epistles of Christ vnto these churches , where hee commaunds them to be faithfull . It were to bee wished that our churches and congregations , might in like manner be commended for their fidelitie to God : but that cannot truly be done of vs generally . It is a common thing for men to sweare by their faith ; but it is a rare thing to find a man to keepe his faith : as will appeare by this short suruey of our people : For first , the greatest part in all places are ignorant of God , of his word , and of their vow to him in baptisme ; and also voide of care to attaine hereto : Now all these are vnfaithfull vnto God. Others , though they haue knowledge , yet they haue no loue , nor care of good things , which concerne the kingdome of heauen : but all their delight is in eating , drinking , gaming , and in pastimes and pleasures : Herein they spend their time and strength , and these also haue denied their first faith , & their case is dangerous : for as yet their belly and their pleasure is their god , and their end will be damnation . A third sort are termed the wise men of the world ; but if we regard their fidelitie to God there is nothing in them ; they are worldly persons and earthly minded , such as spend both wit and strength to get wealth ; like vnto the mole , who is alwayes in the earth . These also are vnfaithfull vnto God , in regard of their vow in baptisme : For as they account gaine godlinesse , so gold is their god , and they say to the wedge of gold , Thou art my confidence . Seeing then all these be vnfaithfull vnto God , we must hereby be admonished to remember what wee haue promised in our baptisme : And withall haue care to performe the same as wee tender the saluation of our soules . For if we be vnfaithfull , as Paule said of the yonger widdows , damnation belongs vnto vs. The fourth vertue for which this church is commended , is patience . Of this I haue spoken before verse . 2. Here onely note , that it is ioyned with loue to men , with fidelitie to God , and with seruice both to God and men in the duties of loue . Whereby Christ would signifie that no good thing can be done by any man , without patience . Loue is no loue without patience : neither is faith any faith without patiēce : for when a man loueth another , for his loue hee shall sometime receiue hatred . Now vnlesse hee haue patience to beare that hatred , his loue will surcease . And so if a man haue care to bee faithfull vnto God , in the world he shall be sure to haue much contempt : so that vnlesse he haue patience to beare the same , his faithfulnesse will faile , Patience bringeth forth experience , and experience hope , Rom. 5.4 . & Rom. 15.4 , No comfort of the Scriptures , nor hope without patience . And therefore in the parable of the sower , The good ground (a) bringeth forth fruit with patience : though a man haue neuer so good gifts , yet without patience he cannot put them in practise . This therefore we must ioyne with all the good graces wee haue : as Peter counselleth vs , 2. Peter . 1.6 . When a man is in temptation , and apprehendeth the wrath of God , which is the sorest thing that can be , without patience he will dispaire : Without patience a man will bee wearie of well-doing , both in duties to God and man , and to his owne soule . Hence the Apostle saith , yee haue need of patience , Heb. 10.36 . And thy workes . Here Christ repeateth his generall cōmendation of this church , which we must not thinke to be done in vaine , but herby he would let vs see , how exceeding well hee did approue of their workes . The cause why he liked them so well , was their increase in well-doing : whereof we shall intreat afterward . Christ repeateth his approbation of their workes after foure worthy vertues , to shew vnto vs , what things are required in the doing of any worke that shall bee acceptable to God : Namely , these foure things , faith , loue , seruice , and patience . Faith is necessarie , because in well doing a man must testifie his fidelity to God , which hee shall best doe , if first hee learne out of the word , whether God haue commanded that worke to be done or not : that so hee may bee sure to do or not do that which God will haue him : for it is not sufficient to haue a good intent in the doing of our workes , as is cōmonly thought , though falsly ; but our workes must be done in faith , that is in a sure persuasiō out of Gods word , that the things we do are approued of God : for whatsoeuer is not of faith is sinne . Secondly , loue is necessarie in euery good worke we go about , For faith worketh by loue , Gal. 5.6 . Hence the Apostle saith , 1. Cor. 13.3 . If a man should giue his body to bee burned : and bestow all his goods in almes vpon the poore : yet if he did not these in loue it would not please God. Thirdly , seruice to man is required in our good workes . This must be carefully marked : for the end of mans life is in his calling to serue man , and by that to serue God. Col. 3.24 . Seruants must obey their maisters , and in their persons doe seruice vnto Christ. And that which is there spoken of seruants , must bee referred to the works of euery man in his calling : they must be done for the good of men , so as God may bee serued in them . This ouerthrowes the foolish conceit of the Papistes , which thinke that the most excellent workes of all are fasting , pilgramage , wearing of rough attire , and whipping of their bodies : For good workes must bee done in faith and loue , to benefit men , either in soule or bodie : but these works of theirs are not done in faith , neither do they profit the doers nor any others ; Fasting hath it place , yet it is no good worke but a thing indifferent in it selfe . Lastly , patience is necessarie in euery good worke , that men faint not in doing that which is good : for they that do any good thing shall be sure of many crosses , partly from men , and partly from Sathan , as also by Gods prouidēce : Now when these befal a man in well doing without patiēce they wil stay his proceeding : And therfore it is truly said , That be good ground bringeth forth fruit with patiēce . These being the vertues that make a worke acceptable to God : we must labour in euery action of our lawfull calling whatsoeuer it bee , to practise the same in faith , loue , seruice , and patience . We must not tie good workes to church matters onely , as hearing the word , and giuing almes ; but the practise of any worke of a mans lawfull calling be it neuer so base , with these vertues is a good worke , and approued of God in it kind , as well as the best worke that is : not for the worke it selfe , but because therein doth appeare faith , loue , seruice , and patience : and because this church so performed their workes , therefore doth God double his approbation . The last vertue for which this church is commended , is increase in godlinesse , in these words , And that they are moe at the last than at the first . The church of Ephesus was before reprooued for decay and losse of the graces of God ; but this church did grow and increase in graces , and therfore are her works more approued , than the works of any other church . It were to be wished that our congregations might bee commended for their increase in godlinesse , in faith , obedience , and other good workes ; but that cannot iustly bee done , for the number of our people is increased , but their growth in grace doth not appeare . Many liue in ignorance , and though they heare much , yet they profit little , so as it may be sayd of them , as the Author to the Hebrews saith , (a) Whereas concerning the time ye ought to be teachers , you haue need againe that we teach you the first principles of the word of God. And as Paul saith of certaine women , (b) They are alwayes learning , and neuer come to the knowledge of the truth . Others also , though they know something , yet they practise lesse than they which know nothing . And which is worst of all , many that heretofore haue ●ad good beginning in them , by their bad conuersation , and the greedie cares of this world haue lost the same againe , and go backward in knowledge , in obedience , in faith , and loue . Rare it is to find those that are like to this church of Thyatira , whose workes are better at the last than at the first . A fearfull case it is , to be ignorant of Gods will , and a great iudgement of God , to decay in loue and other graces : and therefore that wee may preuent Gods iudgements , wee must haue care to get knowledge , and to increase therein , and with knowledge to ioyne obedience in all good duties to God and man. Some plead for themselues by reason of age , want of memorie , and capacity : but these must learne to shew foorth better affections , and more sincere obedience . The yonger sort also must imploy their wit and strength to get knowledge , and with knowledge ioyne obedience , that they may increase in grace as they grow in dayes . Yea euery one that hath any good beginning , must indeuour to make it more : For to him that hath shall more giuen , and he shal haue abundance ; but from him that hideth his gift , or abuseth the same , shall bee taken away that which he seemeth to haue , Luk. 8.18 . Vers. 20. Notwithstanding I haue a few things against thee , that thou sufferest that woman Iesabell , which calleth her selfe a prophetesse , to teach & deceiue my seruants , to make them to commit fornication , and to eat meat sacrificed to idols . Here is Christs reproofe of this church of Thyatira , and it is twofold : First , of the whole church , in this 20. verse : Secondly , of a woman in that church , vers . 21. In the reproofe of the whole church note two things : The reproofe it selfe ; And the reason thereof . The reproofe it selfe is contained in these words , Notwithstanding I haue something against thee : That is , though I haue praised thee for manie worthie works , yet there be some things which I do not approue . This reproofe hath bin handled in the former Epistles . The reason of the reproofe followeth in these words , That thou sufferest the woman Iesabell , who calleth her selfe a Prophetesse , to teach and seduce my seruants . This reason of her reproofe containeth sundry points worthie our consideration . I. From the phrase and forme of the words wee may consider the large power that God gaue to his church : which was , besides the power to preach the word , & administer the Sacraments , a further power to appoint who should preach among them , & who should not preach : and also a power to represse euill men and euill women , & so to keepe them in order . The like power was giuen to the church of Ephesus , as we haue seene in the Epistle to that church : they had power to discerne false Prophets , & Apostles , and to restraine the same . The like power did God giue to all churches , as we shall see if wee read the histories of the church ; and great cause there is hereof : For without this authoritie no church could long stand & be a church . II. Here note that it is not sufficient for a church to haue the preaching of the word , but it must haue seueritie and sharpe gouernement , whereby wicked people may be restrained . This church is therefore discommended for that shee vsed not that seuere authoritie which God had giuen her in suppressing of sin . And in our congregations the like fault is to be found ; where much preaching is , yet sinne abounds , as adultery , blasphemie , vsurie , and cruelty : and the cause is for that this seuere execution of gouernment in restraining sinnes , is not so straitly put in practise as it ought to be . Againe , in this reason of his reprofe Christ doth charge thē with two faults : First , for suffering a woman to teach : Secondly , for suffering a woman to seduce his people . For the first , the word translated teach , is in the New testament commonly put for publicke teaching in the ministerie . Their fault then was this , that they suffered a woman to teach openly : and it is against the word of God , 1. Tim. 2.12 . I permit not a woman to teach . And , 1. Cor. 14.34 , 35 , Women ought to keepe silence in the congregation , and be subiect to their husbands , and learne of them at home . Obiect . But Deborah was a Prophetesse , Iud. 4.4 . And Hulda prophesied , 2. Kin. 22.4 . For Iosiah sent to her for counsell , 2. Chro. 34. And therefore women may prophesie . An. These womē had extraordinary gifts & calling : & therefore vpon their exāple we may not make an ordinary rule . II. Ob. But it may seeme Paul alloweth it , when he saith , A woman praying , or prophecying vncouered dishonoreth her head , 1. Co. 11.5 . Answ. Hereto some do answer thus , that in the infancie of the church some women were extraordinarily indued with that gift , and did indeed prophesie . Others iudge it to haue bene a fault in that church , and therfore say , in the 14. cha . the Apostle reproueth it , commaunding women to keepe silence in the churches . Thirdly , a woman may be sayd to pray when she giueth her assent to the prayer of the minister , by saying , Amen : and she may be sayd to prophesie , when she Singeth Psalmes , or readeth the Scripture : For so the word is vsed in Scripture , 1. Chron. 25.1 . Asaph and his company prophesied with harpes and vials , That is ( as it is translated ) they sung prophesies , and playd thereunto vpon their instruments . From the rebuke of Christ against this church , we gather that it is not warrantable by Gods word for a woman to administer the Sacrament of baptisme . For baptisme is a seale of the couenant in the publicke ministerie , and so a part thereof , and must goe with the preaching of the word , and may not bee administred by women , who are not allowed to preach , no not in time and case of necessitie when men are wanting . And although they may not teach publickly , yet they may teach at home , and in the absence of their husband it is her duty to teach her children . Prouerb . 31 , Lemuel , that is , Salomon is taught many worthie things of his mother . And Timothie was broght vp of a child in the scriptures by his grandmother Lois , and his mother Eunice , 2. Tim. 1.5 . Hence some would gather , that as a woman may not teach publickely , so she may not publickely gouerne in the commonwealth . But this consequence is not good : for publicke teaching is flatly forbidden to a woman , so is not publicke ciuile regiment . There is speciall reason why shee may not publickely teach ; for it is the will of God , that as Christ was a man , so they that stand in his roome and stead in the publicke ministerie , should also be men . But the regiment of a kingdome is a ciuile thing , and so may lawfully bee administred by a woman when shee commeth vnto it by lawfull succession to her father , whose whole patrimonie in the want of sonnes she may rightly enioy . Obiect . But the woman must b●e in subiection vnto the man , 1. Cor. 14. ●4 . Answ. So shee may , and yet haue soueraignetie in the kingdome . Obiect . But the man is the head of the woman , 1. Cor. 11.3 . Answ. That is , the man in that he i● a man is a person more excellent than the woman as she is a woman : Yet the person that in regard of sexe is inferiour , may haue more excellent gifts , and so likewise may exercise authoritie and rule ▪ and wee find by good experience ▪ that the gouernment of a woman is a ha●pie gouernment ; no records of time can shew a more happie regiment for blessings temporall and spirituall vnder any man , than wee haue long enioyed vnder our noble queene . The second fault of this Church is , that they suffered a woman to seduce and teach false doctrine , and thereby to seduce Gods people . That this is a fault , Christs reproofe sheweth euidently , and therefore I will not stand to prooue it . Hence wee may gather , that euery man is not to bee left to his owne conscience , to teach and hold what doctrine he will : but all such men or women as ●each erronious doctrines , by the gouernors of the Church are to bee restrained . It is a grieuous fault in any Church not to restraine the authours and maintainers of sects and false doctrines , and of opinions which stand not with the truth of Gods word : and on the contrarie , it is a vertue and a good gift in any church , when they restraine the authours and fauourers of sects and false doctrine . And in this regard our Church is to bee commended and approoued , and the commonwealth likewise , for making lawes to restraine both Popish recusants and some Protestants , who depart from this our Church , as being no Church of God , but a member of Antichrist and of Babylon . Now that Christ might aggrauate these their offences , hee doth describe both the woman and her teaching . Hee describeth the woman , first by her propertie , in this name I●zabell , that is , one like Iezabell : secondly , by her action , Which calleth her selfe a Prophetesse : her teaching is described in the end of the verse . Touching her propertie , Christ calleth her Iezabell for two causes : First , for that she was like to Iezabell , and in her person reuiued the manners and opinions of Iezabell . For as Iezabell brought among the Israelites the false worship of the Idoll Baal : so this woman laboured to bring into this Church of Thyatira , Idolatrie , and other sinnes . Againe , Iezabell was giuen to fornication , as the Scripture recordeth of her by the mouth of Iehu , 2. Kings . 9.22 . and so was this woman giuen to fornication . Thirdly , Iezabell was a woman of authoritie , and by her place and dignitie did countenance and maintaine Idolatrie , and her wicked sinnes : so it is lik● , that this woman was of some place and authoritie , and did ther●by countenance her wicked opinions , and damnable sinnes ▪ In this reason of her name , note first a notable practise of Sathan for the furtherance of his kingdome , which is this : In succeeding ages hee laboureth to reuiue the erronious opinions and wicked vices of vngodly persons of former times . This wee see plaine in this place : for long after ●●zabel● death ( the wife of Ahab , a wicked woman ) ●uen in the Apostles time , he raised vp ●nother woman like Iezabell both for wicked life and doctrine . And the like practise hee vseth at this day . In all such as follow the rules and counsell of Machiauell , is reuiued the craft of Achitophell : in the Papists are reuiued the opinions and manners of the wicked Scribes and Pharisees : in the recusant Protestants is reuiued the sect of the Donatists , and the sect called Audiani . The familie of Loue reuiues the opinions and manners of the Valentinians and the Montanists , and many other damnable errours . Now this the deuill doth , because hee knowes by experience the great hurt that these opinions and sinnes haue formerly done vnto Gods Church . Secondly , Christ calleth this woman Iezabell , that he may prouoke this church to a greater detestation of her in regard of her damnable wayes : and that shee might be in as great disgrace with them , as was Iezabell in the old Testament to the people of God , that so they might better eschew her wicked seducement . And herein we haue a good direction for our profitable reading of the bookes of the old and new Testament : namely , that when we meet with examples of wicked men and wicked women , we must thereby take occasion to be vnlike them . And if we find our selues like them any way , either in wicked opinion , or in practise , wee must thereupon grow to a dislike with our selues . Againe , finding the examples of good men or good women , wee must labour to conforme our selues thereto , and become like them : and in this regard approoue our selues , when wee see our selues conformable vnto the godly in any vertue and grace . The second argument wherby Christ describeth this woman , is her action : Shee calleth her selfe a Prophetesse ; that is , shee chalengeth her selfe to bee one that doth teach Gods will by the instinct of his spirit . And herein shee became a notable patrone of the damnable sect of the Nicolaitans : for she held the lawfulnesse of fornication , and of eating things sacrificed to Idols . And for the maintenance hereof , shee sayth shee is a Prophetesse , one that speaketh nothing but as shee is taught by Gods spirit . This is the practise of heretickes , vnder pretence of the spirit to maintaine their damnable deuices , as might easily bee prooued by induction of particular heretickes in former ages . First , hence then we are taught to labour to haue the spirit of discerning ; whereby we may trie the spirits whether they be of God or not . Many will bee of no religion , because there bee so many false teachers , and such diuersitie of opinions in religion . But herein they bewray their prophanesse : they ought the rather to labour for this gift of discerning , whereby to know what is from God , and what is not . Secondly , hence wee are taught , that when wee are vniustly slaundered , disgraced , or iniured , wee ought not to fret and fume , but by patience to content our selues : for wee see that wicked men to maintaine their wicked opinions and manners , will not sticke to abuse God himselfe , and make his blessed spirit the author and patrone of their errours and sinnes . Wee by our sinnes deserue disgrace and reproch : but the spirit of God hath done nothing amisse . And therfore wee must bee patient , being in the same condemnation , as Luke 23.40 , 41. and rather reioyce , in as much as wee are partakers of the sufferings of the spirit , 1. Pet. 4 ▪ vers . 13. Againe here obserue how shee prooueth her selfe to be a Prophetesse , namely , by her owne testimonie onely , She calleth her selfe so . Where we may see the note and marke of a false Prophet : to wi● , their owne bare word and testimonie . A true Prophet or Prophetesse hath sundry testimonies , besides their owne words , to proue the lawfulnesse of their calling : as in the primitiue Church , they had the gift of speaking diuers languages without studie , and of working miracles : they had also puritie of doctrine , ioyned with integritie of life ; & lastly , many excellent gifts of God , as zeale , courage , and constancie to maintaine the same . Christ hauing described this woman , for her further disgrace , as also to aggrauate the fault of this Church in suffering her , proceedeth to describe her doctrine . And first hee sheweth the end and scope thereof , namely to seduce and to deceiue . Wherein he giueth vs a further note of a false Prophet or Prophetesse , to wit , to teach such doctrine as drawes men to sinne against the first or second Table . True doctrine is according vnto godlinesse , and leadeth men thereto ; but the end of false doctrine is impietie against God and man : as was shewed by the doctrine of Balaam , vers . 14. and such was the doctrine of this woman . Sundry students now adayes are maruellously affected with the sermons , commentaries and postils of monks and friers . These they prefer before the writings of other godly and sound Diuines , which is a lamentable case : for they are in their kind Iezabels ; the scope of their doctrine is to draw men to errours and transgressions against the law of God ; yea , to bring men from heauen to hell . And therefore this exceeding approbation of them is no small offence : being in truth the right way to bring in againe errors , Atheisme , and Poperie . For turne a Papist from a morall point ( wherein he often erreth ) and his doctrine and sermons are nothing but false and erronious : and therefore as Christ would haue this Church to hate the doctrine of this woman , because it did deceiue ; so must wee labour to grow in dislike with the commentaries and postils of monks and friers , which tend to that end . Secondly , Christ setteth forth the end of her doctrine by two arguments : First , by the persons deceiued , his seruants : secondly , by the meanes whereby they are deceiued ; to wit , by causing them to commit fornication , and to eat mea●es sacrificed vnto Idols . Touching the persons . Whereas shee deceiued not all men , but the seruants of God ( for here is a plaine distinction of men ) this encreaseth her fault , because they belonged vnto God. But here two questions may bee mooued : First , why some men are the seruants of God , and some are not . Secondly , whether the seruants of God may bee seduced by false teachers . To the first some answere , that God would haue all men 〈◊〉 bee his seruants , and for his part doth all things needfull vnto all men , to make them his seruants ; redeeming them , and giuing them sufficient grace hereunto : yet some are not his seruants , because they themselues will not , but wilfully reiect his grace that is offered vnto them . But this doctrine is against common reason , and doth much derogate from the glorie of God : for hereby they make euery man an emperour , and God an vnderling , subiect vnto man ; they make Gods good pleasure to depend vpon mans pleasure , and the accepting of his grace to depend vpon mans will. But God is the first cause of all things , his will ouerruleth mans will : and therefore it is absurd to say , some men are not Gods seruants , because they themselues will not . The true cause hereof is Gods good pleasure , electing some , and they alone become his seruants because hee hath chosen them . But God did neuer chuse all men first to grace , & then to glorie : and therfore as Luke saith , (a) so many as were ordained to euerlasting life , beleeued . So wee may say : so many as are elected of God to grace and saluation , they become his seruants . The second question . Whether may Gods seruants be seduced by false Prophets ? Answ. There bee two sorts of seruants of God : seruants in appearance , and seruants in truth . Seruants in appearance are such as outwardly onely embrace the word , and receiue the seales of Gods couenant : and the greatest part of particular churches are such seruants . Now these may fall away and that wholly : and hence it commeth , that whole particular churches may fall away , as did the church of Galatia , and many other : and these are called seruants , because we must in charitie iudge , that all which make professiō of true religion in Gods church , are the seruants of God. But the true seruants of God , though they may be seduced in part , and for a time , yet they can neither wholly nor finally fall away : for the promise of Christ is to the contrarie , (b) Thou 〈◊〉 Peter and vpon this rocke , that is , the faith which thou professest , will I build my temple : and the gates of hell shall not preuaile against 〈◊〉 . Which last word ( preuaile ) insinuateth , that the diuell shall shew great malice and strength to vanquish their faith , but yet shal neuer wholly ouercome it . And Matth. 6.13 . we are taught to pray , L●ad vs 〈◊〉 into temptation . To be lead into temptation , is wholly to be ouercome in temptation , which being a lawfull petition , must needs haue God● promise to graunt the same belonging vnto it . And therefore though Sa●han may assay to ouercome the child of God ▪ yet he shall neuer get finall victory ouer him : for true faith purifieth the heart , and cannot stand with a purpose to continue in any one sinne : these two banish each other , sinne brings the child of God vpon his knees ; but true faith doth raise him vp againe . II. point . The means wherby she sought to seduce thē , was by drawing them to commit fornication : and to eate things sacrificed to Idols . Whereby it is plaine , shee was a fauourer of the sect of the Nicolaitans : whereof entreatie was made in the foureteenth verse . And thus much for the reproofe of the Church . Verse . 21. And I gaue her space to repent of her fornication , and shee repented not . Here Christ reprooueth this woman for her obstinacie and hardnesse of heart , whereby shee went on in sinne without repentance . By space to repent , wee are to vnderstand , libertie to liue : for though by her sinnes she deserued present death , temporall and eternall ; yet God of his mercy gaue her libertie to liue , that shee might repent . In her example we are taught what to iudge of that space of time which God giueth vs to liue in this world ; namely , th●● it is a time of repentance : for before a man be borne , and after this life , can none repent : but the time wee now liue ▪ or haue liued , or shall liue , is the only time allotted for repentance . This point ought seriously to bee considered of all estates , for it doth plainely rebuke the shamefull practise of many at this day , who lead not their life as a time of repentance , but spend it wholly in another course : some in following their vaine pleasures , as carding , dicing , &c. some in heaping vp riches , seeking nothing but temporall profites : others in good fellowship ( as they call it ) that is , in companie keeping , in eating and drinking . God in iustice might haue cut off these men so soone as they were borne , and yet in mercie hee giues them time to repent , to some twentie , to others thirtie , fortie , or fiftie yeares ▪ but they abuse this mercie of God , and in steed of repenting , imploy themselues in such workes as are contrarie thereunto . Their case is most fearefull , they treasure vp to themselues wrath against the day of wrath & declaration of the iust iudgement of God : like vnto a man that euery day for some certaine time , carrieth a faggot for his own burning in the end . Secondly , from this end of life all that haue not repented , must learne not to deferre their repentance , but now begin , while it is called to day , and in the exercise thereof spend the whole time of their life . The end of all our endeauours while wee liue , should be this , to get a roome in the kingdome of God , which wee can neuer haue without repentance . Next consider , who it is that giues this time of repentance : neither man nor Angell hath this time in his hands , but the power of appointing it belongs vnto Christ alone . Hereby then all persons whatsoeuer are to bee admonished , without delay to repent . The young man will take his pleasure in his youth , and repent when he is old : but hereby he robbeth Christ of his honour , who onely hath power to point out the time of repentance . Vse therefore the time present while thou hast it , and deferre not repentance : for how knowest thou that thou shalt liue to bee old ? And though thou doest , yet how canst thou tell whether God will giue thee repentance , considering thou diddest refuse , while he called for it ? Men thinke , that if they die quietly and peaceably , all is well , they goe to heauen straight : but herewith many are deceiued ; for vnlesse they haue truely repented , they goe straight to the deuill , let their manner of dying be what it will. A quiet death is a comfortable thing , but no sure signe of grace , because it may come by reason of some easie ▪ lingering sickenesse . Considering therefore wee haue no title vnto this grace of repentance , to clayme it at our pleasure , it being the rare gift of God ▪ nor any lea●● of our life , but bee meere tenants at will ▪ let vs seeke to turne to God with full purpose of heart , while 〈◊〉 is called to day : and if we haue begun , let vs dayly renew this grace to the end of our life ▪ Thirdly , consider to whome God giues space of repentance : namely , to a wicked woman , as wicked as Iezabell . Wherein behold the endlesse mercie of God , that vnto such a wicked person , who blasphemed God , in fathering her sinnes vpon the spirit of grace , and dishonoured God by seducing his seruants , doth yet vouchsafe a time of repentance : This hath beene and is the dealing of God with most grieuous sinners . Manasses was one that sold himselfe to worke wickednesse , giuing himselfe to sorcerie and idolatrie ; and yet vpon his heartie repentance God receiued him to mercie . And Salomon fell most fearefully , but yet before his death wee may persuade our selues hee repented and was receiued to mercie : for hee was a penman of Scripture , all which were holy men of God , as Peter sayth , 2. Pet. 1.20 . The Israelites were (a) a people of Sodome and of Gomorrha , as bad as those who are condemned in hell , and yet mercie is offered vnto them vpon their true repentance and conuersion . Hereby no man must take occasion to liue in his sinnes : but those that feele themselues laden with the huge burden of their transgressions , haue here a comfort to keepe them from despaire : for if they can humble themselues , and turne vnto Christ , and pray for the pardon of their sinnes , there is yet with the Lord mercie in store , that they may bee saued . Lastly , Christ saith , He gaue her space to repent of her fornication . No doubt she had many other sinnes whereof shee was to repent , for no sinne goeth alone , but euery capitall sinne draweth many with it : Christ his meaning therefore is not that she should let passe other sins without repentance : but he nameth this one sin of fornication , because it was a principall sinne in her : for she both practised it in her owne bodie , and so made her selfe the stable of the diuell , who should haue bene the temple of Gods holy spirit : and also maintained this sinne , and so drew others thereto . Now speciall and principall repentance must be of principall sinnes . Here then is a patterne for all sinners how to practise repentance . They must beginne with their capitall sinnes , which burden their conscience , and whereto they are most addicted , and repent of them . For the man that truly repenteth of one sinne , repenteth of all : for true repentance maketh the heart alike affected to all sinnes : And that heart which is brought to hate his speciall sinnes , will neuer approue of pettie sinnes . This lesson ought carefully to be learned & put in practise : For the repentance of most men is onely in generall , to say wee are all sinners , Lord haue mercie vpon me , or God forgiue me . But this confused repentance is not good , it stands with a purpose to sinne againe . In particular therefore we must search our consciences , and see wherein we haue most dishonored God , and what sinne hath neerest plunged our soules to the pit of hell ; and with that we must beginne to bring our soules to heauen , by repenting truly for the same , and turning from it with all our hearts . Hence the Papists gather that man hath free will to doe that which is truly good before God , as namely to repent : for say they , God gaue Iesabell space of time to repent , and therefore shee had power to repent , or else the giuing of that time vnto her had bene in vaine . Answ. Their reason is nought : it followeth not because God gaue her time to repent , therefore she had power of her selfe to repent : as will easily appeare , if wee consider the ends for which God giues men space & time of repentance , and commandement so to do . The ends are two . I. That in that time of repentance , which hee allotteth to men , hee may giue his children grace , whereby they may be enabled to obey his commandement and to repent : for the Lord vseth the commandements and threatnings of the law , and the promises of the gospell as outward meanes of giuing grace vnto men by the worke of his spirit . II. He giueth commaundement and time to repent , that men may see what they should doe , not what they can doe : and that the wicked may bee without excuse at the day of iudgement , and be ashamed of their slauerie & bondage vnto sinne in this life . And shee repented not . Here the sinne of Iezabell is expressed , namely , her impenitencie and hardnesse of heart . Whereby without remorse shee liued in her fornication and idolatrie : For the vnderstanding of this her sinne , two points are to bee considered . I. Where this sinne of impenitencie is forbidden in Gods word . II. What is the greatnesse of this sinne : for the first , there bee two parts of Gods word , the Law , and the Gospell , which must not be confounded , but distinguished , or else wee shall ouerturne manie points of Christian religion . The law giues commandements touching things that were by nature in Adam before his fall , forbidding those things which are contrarie to those vertues which were in his perfect nature . But the gospell commands , & forbids things that are aboue nature , and in that part of Gods word is this sinne of impenitencie forbidden ; for the law condemnes no more than it reuealeth , but it neuer reuealed repentance , and therefore it doth not forbid or condemne the want thereof . Secondly , for the greatnesse of this sinne , it may appeare , because hereby men heape sin vpon sinne , and (a) Wrath vnto themselues against the day of wrath . Some to aggrauate the grieuousnesse of this sinne , say that impenitencie is the sinne against the holy ghost : and that opinion is antient , but yet false and erronious , for the sinne against the holy ghost is a blasphemie , Mat. 12.31 . but this is not a blasphemy . Again the sinne against the holy ghost is in this life , but finall impenitencie is neuer before the end of this life . Hence also the Papistes gather free will to good by nature : shee did not repent , therefore she had freewill & power to repent if she would . Ans. This reason is not good : thus much may hence be gathered , that she had freewil not to repent , and to sinne : for euery man sinneth freely , but yet it followeth not , that they haue the same power to cease from sinne , or to repent without Gods special grace , without which no man can will or doe that which is truly good before God. Againe , the same sinne which is reproued in this wicked woman , may bee layd to the charge of the greatest number in our churches and congregations . God hath giuen vnto men a long time of repentance , to some ten , to some twenty yeares , but they repent not , as their liues do plainly testifie : for some liue in irreligion and prophanenesse , some in Saboath breaking , some in fornication and adulterie , some in idlenesse , some in couetousnesse and extortion , giuing themselues wholly and spending all their time in seeking the things of this life , neuer regarding with reuerence th● things of God. Verse . 22. Behold I will cast her into a bed , and them that commit fornication with her into great affliction , except they repent them of their works . Christ hauing reprooued this church and this woman for their seuerall faults , doth here giue speciall counsell and direction vnto them both , whereby they may auoid & escape the grieuous iudgements due vnto them for their sinnes , both in this life , and in the life to come . This counsell of Christ hath two parts : First to Iesabell and her company , vers . 22.23 . The second to the church of Thyatira , verse . 24 , 25. The summe of Christs counsell to Iesabell is , to repent : which is not expressed , but insteed thereof the reason to moue her to repentance is propounded . And it may be framed thus , If thou repent not I will pun●sh thee with sundry iudgements : But thou wouldest not be so punished , and therefore repent . This reason hath two parts , A threatning : and an exception thereof . The threatning in these words , I will cast her into a bed , and them that commit fornication with her into great affliction . And before this threatning , Christ prefixeth a word of attention ( Behold ) whereby hee would teach them and vs , that wee ought seriously to consider of the threatnings that are propounded in Gods word against sinne and sinners . When Iosias heard the booke of the law read , hi● heart (b) melted : which it could neuer haue done vnlesse it had first trembled at the iudgements therein denounced . And the pricking that was wrought in the hearts of the Iewes , (c) by Peters first Sermon , was nothing else but a compunction wrought in them vpon consideration of the iudgements and condemnation due vnto them for crucifying the Lord of life . The cause why sinne is so rise in euery estate and condition of men at this day is , for that men set light by the threatnings of Gods word . If men would tremble when they heare of Gods iudgements , it would make them crie out , Men and brethren what shall we do● but because God is mercifull , therefore men feare him not , Isay. 57.11 . This threatning hath three seuerall parts according to the three seueral sorts of persons whom it concerneth . The ▪ I. is against Iesabell her selfe , who was the chiefe of them all , in these words , I will cast her into a bed . The meaning whereof may bee gathered out of the like words of Iona●●● to Ammon ▪ bidding him (a) lye downe on his bed and make himselfe sicke . So that Christs meaning is , that he wil strike her with some grieuous sicknes : the place of the sick person being put for the sicknesse it selfe : As if hee should say , Iesabell takes her pleasure in fornication , and thereto abuseth the bed ▪ I will therfore send on her some great sicknesse which shall cast her into her bed . Here note Gods dealing with sinners : In those thing● which they abuse for the furtherance of their sinnes ▪ will the Lord plague and punish them I●sabell abused her bed with fornication ▪ & thither shee must bee cast with sicknesse : Diue● in his life time abused his tongue and tast by gluttonie , and therefore 〈…〉 now in in hell , therein most of all plag●d and tormented , at hi● crying (b) 〈◊〉 drop of water to coole his tongue , doth import : gamesters take their pleasure in ●●●ding and dicing , which many times God turneth to their wo ▪ for therby they are vsually brought to extreame want and miserie ▪ Ahab shed Naboths bloud to get his vineyard ▪ and for that sinne must (c) his bloud , the bloud of Iezabell and his children ▪ he shed . And now in these dayes the couetous for their gaine doe suck● the bloud of the poore , but that bloud will haue bloud from them againe , The Lord will spoyle the soule of him that spoyle● the poore , Prou. 22 . 2● ▪ This must make vs to beware how we abuse any creature of God to serue vs for any sinne : for the Lord will cause that to bee a meanes of woe and punishment vnto vs which we misuse vnto our lusts . Againe , note here who is the author of grieuous sicknesses , namely , Christ himselfe : For he saith , I will cast her into a bed . Sicknesses come not by chaunce or fortune , but from the hand of God. This wee must learne to beleeue , and it will cause vs to make better vse of sicknesses than vsually we do : If men did beleeue this , it would make the hardest heart to repent in time of sicknesse : for this they would say , Hath God cast me downe with sicknesse ? no doubt it is to humble me for some of my sinnes , to make me know them , to leaue them , and to turne vnto him ▪ This vse the seruants of God haue made hereof , (d) when the Prophet came to Hez●●ias , and told him hee should die , he turned his face to the wall and wept , as for other things , so for his sinnes especially . And Iaacob being to die , (e) lea●ed on his ●●affe , and by faith worshippe● towards the beds head , lifting vp his body to do reuerence vnto God , thereby testifying his humilitie , faith , and hope ▪ And the like ought we to do , which if wee could , wee should find our sicknesse would become a blessing vnto vs. The second part of Christs threatning is the punishment of her followers , which receiued her doctrine , & committed fornication with her ▪ They must bee cast into great affliction . First , this must teach all persons , that it is a diuell●sh speech to thinke and say , that fornication i● but a tricke and shippe of 〈◊〉 ▪ for great affliction is the punishment of this sinne , which notably argueth the haynousnesse thereof . Secondly , hence we may gather some of the causes , why townes and kingdomes are afflicted with grieuous wars , famine , and pestilence ▪ among the rest these are two , fornication ▪ ●nd embracing of errours and superstition ▪ Sodome for fornication and other 〈◊〉 was burnt with fire & brimstone from heauen ▪ The Israelits (f) for this sin suffered most grieuous affliction● ▪ And among the Corinthians , for comming to the Lords table in this sin , among others , (g) many were sicke , many 〈◊〉 ▪ and many sle●● ▪ And this land of ours hath bene afflicted with famine and pestilence , as for other sinnes , so for fornication ; which in time of peace is multiplied , and so will continue till it draw vpon vs bloudshed also and great afflictions : For that which is sayd of the followers of Iesabel must be verified of all that liue in the like sinnes . The second part of the reason is , the exception of these communications : except they repent them of their workes . Where we may see : First , that all the threatnings of Gods iudgements and of eternall destruction ▪ must bee vnderstood , with the exception of repentance . Whence also this followeth , that men of yeares liuing in the church are not so much condemned for other particular sins , as for liuing in their sins without repent ●ee ▪ euery sin makes a man subiect to damnation , but it is this impenitencie that brings vpon thē actuall dānation . Want of repentance for sin is more dangerous than the sin it selfe ; the consideration whereof , must teach vs not to lie in sinne , though wee haue committed it , but turne to God by speedie repentance : for it is the continuance in sinne without repentance that casteth the soule to hell . When thou shalt turne from thy sinne by true repentance , thou art free from the threatning and the curse of sinne . For they admitting the exception of true repentance , 〈◊〉 . 18.8 . Further obserue , how this exception of repentance is placed betweene two threatnings of iudgements , which sheweth how God mingleth his iudgements with mercie , hee sheweth not wholly either iustice or mercie , but tempereth them together in all the workes that concerne mans saluation . Thirdly , here note that repentance preuents not onely eternall damnation , but also temporall iudgements , as grieuous sicknesses ▪ and other plagues and afflictions . This point may haue speciall vse among vs ▪ Wee haue by Gods mercie enioyed his gospell with long peace , but for our abuse thereof we may iustly feare it shall be taken from vs ; and if we would escape that iudgement wee must repent both high and low . Of their work●s . That is , of their idolatrie and fornication ▪ where hee sheweth of what things true repentance must be , namely , of bad workes in particular , whereto men giue themselues : euerie man that would truly repent must consider of his particular faults : The drunkerd in particular of his drunkennesse , and the couetous man of his couetousnesse : and insteed of iniuries and hard dealing shew mercy vnto the poore . The common repentance of the world that is done in generall , is nothing but a visard of repentance , and yet it is all that is vsed of the greatest part of our people : for they will come to heare the word , and to receiue the Sacraments , and in generall confesse themselues to bee sinners , and then they thinke they haue done enough : But true repentance is of particular sinnes : As Dauid Psalm . 51. cried out of bloud guiltinesse . Vers. 23. And I will kill her children with death , and all the Churches shall know that I am ●ee which searcheth the reines and hearts : and I will giue vnto euerie one of you according to his workes . Here is the third part of Christs threatning against Iesabels children : by children wee are to vnderstand properly , those which are borne of her , and were of her husband , and not her followers , for they were threatned with grieuous afflictions in the former verse . It had bene sufficient to haue sayd , I will 〈◊〉 her children . But to note the certainty and greeuousnesse of this punishment , he saith I will kill them ( with death ▪ ) Quest. How can this stand with the iustice of God , to punish the offences of the parents in the person of the children ? Ans. God deareth so for temporall punishments , not for eternall . And though we could not perceiue the iustice of God in so doing , yet wee must reuerence the ●ame , blaming our owne ignorance . Albeit , euen in reason wee may conceiue of the equitie of this course ▪ for societies , as church , common-wealth , and families , are Gods ordinance , and the parties in them must bee considered as members of those societies : for God conceiueth of them when hee afflicteth the punishment deserued by one , vpon another ; as of the Prince vpon the people , of the parents vpon their children . This hee may iustly do by reason of that neere bond which is betweene the members of the same societie : like as in the naturall bodie when the stomacke is distempered , the head aketh : and when the head is wounded the stomacke is sicke ; and the bodie may bee smitten for the errours of the tongue . Thus when Dauid sinned the child died , and when hee numbred the Israelites , the people were plagued . And thus is the child stained in bloud for the fathers treason against earthly Princes : and so God punished this woman in her children , that shee might knowe the greatnesse of her sinnes , hee smote her children with death . Hence parents are taught to make conscience of euerie sinne : For thereby they may bring iudgements vpon their children and familie euen to death . Now what bloudie hearted parents are those , that will make no conscience of doing that whereby they bring vengeance vppon their owne children ? And by the same reason must euery man that liues in any societie be admonished to take heed of sinne : because thereby a man ( especially if hee bee a principall member of a societie ) may bring destruction vpon many ▪ As Dauid did by numbring the people : And Achan by his couetous stealth , Iosua . 7 : And Ahab vpon his posteritie . So that impenitent persons which will not be reformed but go on in sinne , ought to bee banished both from church and commonwealth , as hurtfull members , yea enemies to all good societies . That these threatnings might take place in the hearts of Iesabell and her followers , Christ remooueth two carnall conceits , whereby they might thinke to delude or escape these iudgements threatned . The first is this , Iesabell and her company might thinke that their practises were secret , not knowne to the world ; and therefore they were not in danger of Gods iudgements : This is a wicked imagination that comes into the mind of all sinners , but this Christ cuts off saying , And all the Churches shall know that I am hee which search the reines and the hearts : As if he should say to Iesabell and her companie : you may persuade your selues that because your sinnes are secret , therefore my iudgements shall not befall you . But know , that I will discouer your secret sinnes and practises in such sort , as all Churches shall know by experience in your persons , that I do see and discerne the most hidden thoughts of mans heart . First , here obserue to whome Christ will discouer their sinnes ; not to all the world , but to the Church of God , All Churches shall know ; This Christ doth to terrifie Iesabell & her companie : For as it is an excellent honour to bee well esteemed of with the Churches of God , so it is a most shamefull dishonour to bee in disgrace with the Churches of God : For (a) whatsoeuer is bound or loosed by the Churches on earth , the same is bound or loosed in heauen . And therefore by due proportion it followeth , that they which are in disgrace with God● Churches on earth , are also in disgrace with God himselfe in heauen . Hence wee are taught that howsoeuer we must ( so much as in vs lieth ) endeuour to approoue our selues to the whole world , yet especially wee must labour to bee in good account with the Churches of God , and the members thereof : And on the contrarie , we must continually auoide the doing of all such things as may iustly bring vs into disgrace with the Church of God. Rom. 16.16 . The Churches of Christ salute you . And 1. Cor. 16.19 . All the Churches of Asia salute you . Where the Apostle meaneth not , that they did by word of mouth send greetings vnto them : But hereby hee would signifie that all Churches did approue of them , which hee saith for their great comfort . Paule receiued Timothie into the companie , because the Churches gaue him a good report , Act. 16.2.3 . But what is the thing that all churches should know by experience in the persons of Iezabell and her company ? namely , that Christ is he which doth indeed search the reynes and the hearts : where , by Reynes and hearts wee must vnderstand the same things , namely , the thoughts and affections of men : for in that sence those words are often vsed in the old Testament . Quest. How can reynes signifie the thoughts and affections ▪ seeing the thoughts are seated in the braine , and the affections in the heart ? Answ. The reynes are put for the thoughts and affections , not because they are seated therein , but for that resemblance and analogie that is betweene them : for as the reynes are seated in the most secret part of the bodie , so the thoughts and affections are seated in the most secret place of the soule : and the heart is p●rt for the thoughts and affections , first , because the affections are there seated ; secondly , because the thoughts , though they bee seated in the braine , yet they haue their operation in the heart : for ioyfull thoughts make a merry heart , and fearefull thoughts an heauie heart . Againe , the word ( Search ) signifieth a most narrow search , and such a one as goeth with finding ; thereby shewing that nothing is so secret in man , but the Lord both can and doth see and discerne the same . Hence wee learne first , that Christ our Sauiour is not onely man , but very God , one person standing of two natures . That Christ is man , heretickes denie not : but whether he be God or not , there is the question . Which yet is here euidently prooued : for hee that hath in him the peculiar properties of God , must needs be God : But Christ hath in him the true properties of God , he can search and discerne all the thoughts and all the affections of the hearts of all men , which none can doe but God onely , Ierem . 17.9 , 10 , The heart is deceitfull and wicked aboue all things , who can know it ? I the Lord search the he●●t , and trie the reynes . And therefore Christ is the true and very God. Secondly , hereby wee are taught to beware and take heed of hypocrisie in all things , but especially in the matters of religion . Hypocrisie is , when a man seemes outwardly to be that which hee is not inwardly . But wee must haue care to bee truly in heart that which we appeare to bee in life and profession : wee must come as neere Christ in thought and affection , as in our outward action : for Christ knowes as well the whole estate of euerie mans reynes and heart , as he doth their speeches and their deeds . Thirdly , hereby wee must learne to suspect our selues of our vnknowne sinnes , as of our vnbeleefe and presumption ; not contenting our selues with an acknowledgement of our known sinnes , for wee can neuer discerne the depth of our corrupt heart , and yet God knoweth them . This was Dauids practise , (a) after due examination of himselfe hee yet crieth , Lord cleanse mee from my secret sinnes : As if he should say , I haue O Lord searched my heart , but I cannot sufficiently know mine owne corruptions ; therefore doe thou O Lord helpe to cleanse mee from them . If this were practised , true religion would flourish : for many iustifie themselues , when as they know not what is in their hearts , little considering what Christ sayth vnto the Pharisees , (b) You are they which iustifie your selues before men , but Christ knoweth your hearts . And I will giue to euery one of you according to your workes . Here Christ proceedeth to remooue a second wicked conceit , whereby they might seeme to illude Gods iudgements threatened . For they might say , Let the Lord send iudgments and plagues vpon vs , yet wee shall escape them : as Isay sayd of the wicked in his time , That they made a league with death and hell , and sayd the iudgements of God shall passe ouer them , Isay. 28. verse 15. But to cut off this vaine conceit , Christ threateneth a iust reward to euery one , according to his workes . As if hee should say ; You may sooth vp your selues ▪ and falsely thinke , that you shall escape my iudgements : but know it , that I will reward euery one of you partly in this life , and principally at the day of iudgement , according to your workes , bee they good or bad . For these words must especially ●ee vnderstood of the day of iudgement , as they are vsed , 〈◊〉 . 2. ● . and Reuel . 2● . 12 . Hence the Papists gather , that men are saued not onely by faith in Christ , but also by workes : for thus they reason ▪ ●y that whereby wee must bee iudged , must wee bee iustified and ●a●ed : but by workes wee must bee iudged , and therefore saued . Answ : The Proposition is false : There is great difference betweene iustifying and iudging : for iudging is onely the declaration of a man to bee iust ; but iustification is the making of a man iust : And because the declaration of a man to bee iust , is by workes , therefore is iudgement by workes . Againe , it is not sayd , I will giue to you for your works , but according to your workes . If he had sayd , I will giue to euery one of you for your workes , then it might haue seemed they had bin iustified by them : But here Christ doth only make works an outward signe , or rule , whereto hee will conforme and square the last iudgement . Secondly , whereas euery man must bee iudged , that is , saued or condemned according to his workes ; hence wee may gather , that good workes are necessarie to saluation , yet not as causes thereof , either efficient , or helping any way , but onely as a way or meanes to come vnto saluation : For faith is necessarie , and good workes are the tokens and fruits of faith , and so are necessarie . Thirdly , here we must bee admonished to bee carefull to abound in good workes ; not to win heauen by them , but to get assurance of saluation in our selues . And these good workes are the doing of the duties of pietie vnto God , and of charitie vnto our brethren , euen the duties of the Morall law ; or more plainely , the doing of the generall duties of a Christian , and the particular duties of a mans calling : for if these bee done in obedience to God and to his glory , proceeding from faith and loue vnto our brethren , though the calling bee neuer so base , they are good workes . And on the contrarie , this must admonish vs to make conscience of euery euill way : for sinnes be the markes of condemnation : and so many wicked workes as we commit , so many markes and brands doe wee set vpon our selues of our iust and deserued condemnation , vnlesse wee repent . Lastly , hence wee may gather , that there bee degrees of ioy in heauen , and of torments in hell . For iudgements and rewards goe according to mens workes : And therefore they that testifie their faith by great and many good workes , shall haue great reward : they that testifie their faith by lesser and fewer workes , shall haue lesser reward : and so for sinnes , the more heynous they bee , the deeper condemnation they doe procure . Vers. 24. And to you I say , the rest of them of Thyatira , as many as haue not this learning , neither haue knowne the deepenesse of Sathan ( as they speake ) I will put vpon you none other burden . 25. But that which you haue already hold fast till I come . Here Christ commeth to a second part of his counsell , which concernes the Angell , and the better part of this Church of Thyatira : and first hee beginneth with the Preface of this counsell ; wherein wee may obserue two points : First , who speaketh : Secondly , to whom hee speaketh . For the first , hee that speaketh is Christ. I say , hereby Christ challengeth vnto himselfe the absolute and all sufficient authoritie of the supreme Doctor of his Church , in that hee speaketh in his owne name . Whereby hee putteth a plaine difference betweene himselfe and all other his Ministers , either Prophets , Apostles , or ordinarie teachers : for they must not propound any thing vnto Gods people in their owne names , but in the name of Christ. But Christ teacheth in his owne name , being the fountaine of all diuine knowledge and vnderstanding , that i● reuealed in the word of God. And thus Christ himselfe speaketh in his owne name , to strike the hearts of the Angell of this Church and the better part thereof with reuerence , and to mooue them to receiue and obey the counsell following , considering it comes immediately from Christ , the Doctor of the Church . II. point . The parties to whom he speaketh , To you : that is , the Angell and the better part of this Church : for so Christ expounds it in the words following , though first hee say in generall To you : that is , The rest of them of Thyatira . When as Christ will behaue himselfe as the doctor and chiefe Angell of this Church , note , that he maketh a distinction of the persons in the Church , and also deuideth his counsell , giuing one doctrine and one iudgement to one part , and a diuers doctrine and iudgement to another . This giueth vs good direction for sundry actions : for some may aske , how must doctrine bee deliuered in a mixt congregation , where some are Papists , some Protestants , some are hardened , others despaire ? Answ. The persons must bee distinguished after the example of Christ , and sutable doctrines deuided for them , that euery one may haue his due . Impenitent sinners must be terrified , and threatenings deliuered against them , with exception of them that repent : Comforts must be propounded and applied to them that despaire , with restraint from all impenitent persons that goe on in sinne . If any demaund more particularly , who these bee whom Christ calleth The rest of them of Thyatyra , Christ answeres directly ( as the words import ) to as many as haue not this learning , neither haue knowne the deepenesse of Sathan . Where Christ giueth two notes whereby to discerne who bee the rest of them of Thyatira : The first is , the not receiuing or maintaining of the false doctrine of Iezabell , whereof entreatie hath beene formerly made : The second note is , ignorance in the deepenesse of Sathan , neither haue knowne the deepenesse of Sathan : that is , neither haue acknowledged nor approoued the doctrine of Iezabell , which is the deepe and profound learning , as themselues doe iudge . In this obserue a most wicked practise of Iezabell and her followers : they esteemed highly of their owne opinions , calling them profound and deepe learning : but for the doctrine of the Prophets and Apostles in the Old and New Testaments , in it there was no such matter . This in all ages hath beene the practise of wicked persons , highly to esteeme their owne conceits , and basely to neglect the word of God. The teachers of the Iewes doe hold to this day , That the Lord gaue to Moses a most plain and easie law which he deliuered to his people ; but the most secret and profound doctrine was vnwritten , shewed to Moses by reuelation , and by him deliuered to the Priests and Leuites , which they keepe still in their Cabbala . And of the like iudgement touching Scripture are the Popish Churches : The Word written is but an inkie word , a dead letter , or a nose of waxe : but the most perfect Scripture is vnwritten ; which is , the consent of faith and of doctrine in the hearts of all Catholickes . And by such great tearmes the Anabaptists , Libertines , and Arrians , maintaine their doctrine , and abuse Scripture , calling the written Word milke for euery nouice : but the consent of heart among themselues , with reuelations , that is , the strong meates . Yea , this opinion hath crept in among vs in part : men thinke basely of Scripture , and preferre other mens writings before it . For let a man preach plainely the bare word of God , and deliuer doctrines and exhortations out of the same , this is but plaine preaching : But let another come and vtter his mind partly in Latine , and partly in Greeke , and other languages , alleadging withall the testimonies of Fathers , Counsels , and other Writers ; that is the learned preaching . And thus doe most men abase Scripture , and exalt the writings of men aboue it . But seeing this is the practise of Iezabell and wicked men , let vs on the contrary learne to reuerence the written word , and giue place thereto aboue all the testimonies and sayings of men whatsoeuer . The deepenesse of Sathan . As if he should say : They count it deepe learning ; but it is the learning of the deuill , wherein you may see his profound craft and pollicie . Where note , that when Christ will alleadge the speech of Iezabell and her followers , hee doth it with disgrace vnto them : for they counted their doctrine deepe learning ; but Christ repeating their opinion , calleth it the deepenesse of Sathan . Hence I gather , that Christians cannot safely act and play the Comedies of heathen men : for they are full of many blasphemous speeches and oathes flat against the word of God : which they ought not to repeat , but with disgrace vnto them . For Christs practise must bee a patterne for our imitation : hee would not repeat so much as one word of a wicked woman , without some note of disgrace . If it bee sayd , they repeat these speeches with disgrace and dislike : I answere , it is not so : for if they did , that would take away the whole Comedie , being full of such bad speeches . And this I take to bee the equitie of Gods word , thus to reason from Christs example . As they speake . These words Christ addeth : First , to shew that the words going before were not his owne , but the words of Iezabels followers touching her doctrine . Secondly , to shew the proud and presumptuous minds of heretickes , in maintaining their wicked opinions . Thus haue false teachers vpheld their errours by proud and swelling words , as Iude the 16. and 2. Pet. 2.18 . The pure word of God is not so maintained , but in the humilitie and lowlinesse of spirit , and in the practise of pietie from an humble heart : for God teacheth the lowly his wayes , and giueth grace to the humble , Psal. 25.14 . And therefore this is a note of false doctrin , by swelling words to maintaine the same . Hitherto we haue spoken of the Preface before Christs counsell : now followeth the counsell it selfe in this sentence : Though I lay no other burden vpon you , yet I would haue you to hold fast that which you haue alreadie , till I come . This sentence is a distinction , containing two parts : First , in these words , I will lay no other burden vpon you , than that which you haue alreadie : that is , howsoeuer I threaten my iudgements vnto Iezabell and her followers , yet I will lay none other punishment vpon you but my reproofe onely , for suffering Iezabell among you with her false doctrine and followers . This braunch of this distinction containeth a most comfortable instruction : namely , that all those that giue themselues to maintaine puritie of doctrine and synceritie of life , shall be safely preserued in the time of common iudgements , vnder the blessed protection of God , so farre forth as is for Gods glorie and their good . And considering this mercie is offered to the godly , wee must hereby learne to become followers of this Church of Thyatira : that is , we must endeuour to maintaine the pure truth of Gods holy word , and withall haue care to shew foorth synceritie of manners , in making conscience of euery sinne , and endeuoring our selues to walke in all the wayes of Gods commaundements with cheerefulnesse . Hereby we shall get protection from common iudgements , when they are layed vpon the wicked : but if wee partake with the wicked in their sinnes , wee shall receiue part in their plagues . The second part of this distinction is in these words : But that which you haue alreadie , hold fast till I come : that is , mine Apostles haue deliuered vnto you the pure and sound doctrine of saluation ; now I charge you that you hold that fast , and maintaine it vntill I come to iudgement . Here is a plaine and most excellent commaundement , containing speciall instruction mee● for this Church of Thyatira , and all Churches . Before , our Sauiour Christ had commended this Church for not approouing the doctrine of Iezabell and her companie : but here hee giueth them another commaundement , To hold fast the true doctrine of Christ , taught them by his Apostles . Wherby he would teach them , and in them all Churches , to content themselues with the pure doctrin of the Apostles , and not to affect or approoue any other doctrine besides whatsoeuer : According as Paule biddeth the Galatians (a) though wee , or an Angell from heauen preach vnto you any other doctrine than that which we haue preached vnto you , let him be accursed . By the light of this commaundement wee are directed in sundry duties . First , not to regard vnwritten traditions , which the church of Rome doth so highly magnifie , for it cannot bee prooued , that the Apostles euer taught them . Secondly , not to regard the doctrines of men , which some bring vnto vs vnder colour of Reuelation from God since the Apostles times . Thirdly , hereby wee learne what to thinke and iudge of the three great religions of the Turkes , the Iewes , and Papists at this day . The Turkish religion is not to bee regarded : for it had it beginning sixe hundred yeares after the Apostles time , with whose doctrine onely we must content our selues . Also the Iewish religion wee must not regard , for they reiect the doctrine of the Apostles . And the religion of the Papists we must renounce , because it is not of the Apostles teaching , but had it beginning by little and little long after their times . If this commaundement were safely kept , which is laid on this Church , men would not bee of so many religions : but all would bee of one religion , cleauing fast to the doctrine of the Apostles , and contenting themselues with it , which is the true rule for reformation of life , and the right way to attaine saluation . Lastly , here is a rule and direction for those which will bee of no religion , because of the diuersitie of opinions touching the same . They must haue recourse to the doctrine of the Apostles , and content themselues therewith , nothing regarding new doctrines , bee they neuer so glorious . Till I come . Here Christ sheweth how long the doctrine of the Apostles must bee held fast : namely , not for a short time , but till his second comming to iudgement . Whereby wee learne , that it is the dutie of Gods Church to preserue and maintaine the puritie of true religion vnto the end of the world . This is no small matter : but a most needfull dutie enioyned vnto vs by speciall commaundement , and withall a matter of great consequence : for the puritie of religion is the foundation and marke of the Church , and the right way to direct mens soules to eternall life . For this cause Paule chargeth Timothie , (a) To keepe the true patterne of wholesome words , and to continue in the things which hee had learned . And in regard of this dutie , the Church is called , The pillar and ground of truth . And Christ for this cause gaue to his Church both Pastors and Teachers : Pastors to instruct in righteousnesse , for the maintenance of puritie in manners : and Teachers to maintaine the puritie of doctrine in soundnesse of iudgement . This therefore must admonish vs , that we haue care not onely to learne religion in our owne persons , but also to convey the same to ages following , that the puritie thereof may bee preserued to the comming of Christ. This dutie especially concernes the preachers of the Gospell , they should teach the truth , and confute errours , and beat downe false doctrines , which poyson the truth of God. If in the night season a man set vp a false light in the hauen , all the ships that are comming to land are in danger of shipwrack . So in Gods Church , if the bright light of pure religion bee not set vp and aduaunced , the soules of men are cast into the gulfe of hell . The want of care in performing this dutie , is the cause why God sends heresies and Apostacies into his Church . Thus came in the Apostacie of Antichrist , 2. Thess. 2.10 , 11 , Because men loued not the truth . And I no doubt will the Lord deale with vs , if we haue not care to maintaine the puritie of Apostolicall doctrine . Verse . 26. For hee that ouercommeth and keepeth my workes vnto the end , to him will I giue power ouer nations . 27. And he shall rule them with a rod of yron , and as the vessels of a potter shall they be broken . 28. Euen as I receiued of my father , so will I giue him the morning starre . 29. Let him that hath an eare heare what the spirit sayth to the Churches . Here is the conclusion of this Epistle , which containeth two parts : First , a promise , vers . 26 , 27 , 28. Secondly , a commaundement , vers . 29. In the promise note two things : the parties to whom it is made , and the benefit promised . The parties to whom , are euery one that ouercommeth ; whom Christ describeth by a propertie of syncere obedience , To keepe his workes vnto the end . Here then we haue a description of true obedience . First , the forme thereof consisteth in obseruing the workes of Christ : which we must not vnderstand , of doing them according to the rigor of the law , but of a purpose and indeuour to keepe them . For this is a priuiledge belonging to all that are in Christ , that God accepteth their wils and indeuours of obedience , for perfect obedience it selfe . This we must know and hold for truth , for many haue but little knowledge , and thereupon are driuen to despaire : yet they must know for their comfort , that if they haue care to get more knowledge , and make conscience to obey that which they know , then they are keepers of the workes of Christ , and shall haue the reward promised . Secondly , obedience is here described by the obiect or matter thereof , to wit , the workes of Christ : that is , all such workes as Christ hath ordained in his word , and those whereof he is the author by his spirit in his members . Hereby we learne : first , that he that will obey God in Christ Iesus , must not thinke his owne thoughts , speake his owne words , nor do his owne deeds ▪ but he must thinke , speake , & do that which Christ would haue him : Secondly , that no worke is , or can bee acceptable to Christ , but that which is ordained by him . Isay (a) complaineth of them that would teach the feare of God by mens commandements : so that there is no true feare of God , but that which is taught by Gods commaundements : and the like may bee sayd of all other our obedience . This rule ouerthroweth all other religions besides the true religion , as of the Iewes , Turkes , and Papists : For almost all their workes are of mens inuenting , and were neuer ordained by Christ : such are most points in poperie , as saying of masse , going on pilgrimage , fastings , vowing , and praying to saints , &c. Thirdly , whereas he ●aith , my workes , meaning not one or two , but all his workes ; we learne that true obedience consisteth in doing all the workes of Christ : For Christ and the diuel will neuer part stakes , God must either haue all our workes or none : And therefore Dauid saith , I shall not be confounded , because (b) I haue respect vnto all thy commandements . And good king Iosia● is comm●nded , For that he turned to the Lord according to (c) all the law of Moses . This point must be learned of al : For many thinke if they doe many good things with (d) Herod , all is well ; and for this cause many a man abhors couetousnesse and pride , and yet is a contemner of the Gospell : But true obedience must bee in all things . Vnto the end . Here is the fourth branch of true obedience , it is constant . That obedience which Christ will reward must not be for a day or a yeare : but from time to time through the whole course of our life to the end of our dayes . And thus wee must iudge of obedience , not by some particular actions , but by the whole tenour of a mans life . Put case a man hath made conscience of all his wayes , through the whole course of his life , and yet in sicknesse ▪ by reason of the extremitie thereof is distracted , and raueth , blaspheming ▪ God , and so dieth ; What must wee iudge of this man ? Surely , we must not censure him by his behauiour in his sicknesse , but consider what hath beene th●●enour of his life ▪ if that haue beene vpright , then his obedience was good and shall bee rewarded . II. Point ▪ The benefits promised : and they are two ▪ The first is , power to rule , verse . 27. And he shall rule them with a rod of iron : And as the vessels of a potter shall they bee broken : euen as I receiued of my father . The second is the morning starre , verse . 28. where note by the way , that these words , Euen as I haue receiued of my father , are referred amisse in our English translation , to the giuing of the morning starre , when as they properly belong to the former words in this sence : As I haue receiued power ouer nation of my father , so will I giue to him that ouercommeth power to rule with the rod of Iron , &c. Now come to the benefits . First , here is promised by Christ , A power to rule ouer nations . Christ● power as he is mediator is very great : and here it is set foorth by three arguments , borrowed from the second Psalme verse . 8.9 . First , by the largenesse of it , i● reacheth not to one countrie alone , but to all countries , and to all men , in all nations . Secondly , by the Soueraigntie of it : Christs power is absolute in ruling and ouerruling . And this his Soueraigntie consisteth in two things : First , in making lawes vnto the consciences of men ; so as if they be not kept , hee may iustly condemne them : and in ouerruling the wils of all men , conforming them to his will , will they nill they : which is signified by this , He shall rule rule them with a rod of iron . Secondly , in that hee hath this absolute power in himselfe to saue and to destroy , and therefore is sayd to haue (a) The keyes of heauen and hell . Which is signified in the next words , And as the vessell of a potter shall they be broken . Thirdly , by the fountaine of it , Christ receiueth this power from his father . Indeed as Christ is God he is equall with his father , and hath this power of himselfe ; But as he is mediator his power is giuen him of his father , Mat. 28.18 . For the better vnderstanding of this place , two questions must bee handled : First , how farre foorth doth Christ giue this his power vnto men ? Answ. Christs Soueraigne and generall power ouer the whole world is not indeed giuen to any creature , nay it is incommunicable , and cannot bee conueyed from the person of Christ to the person of any creature man or Angell : this truth wee must hold of all Christs offices , they are onely in the person of Christ , and cannot passe from him to any other . II. Quest. How then doth Christ say truly , that hee will giue him that ouercommeth , power ouer nations . Answ. Not that his Soueraigne power is actually giuen to the creature ; but because the creature being in Christ , hath the fruit & benefit of this power in his saluation . And this power is in them two wayes : First , hereby Christ makes all his seruants ( being his mēbers ) partakers of his glorie in heauen , whereas the whole world besides is condemned in hell : and therefore we are sayd to (b) be raised vp together , and made to sit together in the heauenly places in Christ Iesus . And againe he saith , The (c) saints shall iudge the world , not i● giuing sentence vpon them ; but as witnesses and approuers of Christ his sentence : For the elect shall first receiue the sentence of absolution , and then beeing taken vp into the clouds shall sit with Christ , and there approue of the iust condemnation of all the wicked . Secondly , by this power he enableth those that bee his , in their owne person to ouercome all the enemies of their saluation . His meaning then is this , as if he had sayd , Howsoeuer my Soueraigne power ouer all creatures in my selfe , cannot bee deriued to any other ; yet by vertue of this my power , I will exalt them that ouercome , to partake of my glorie : and will giue them power in themselues ouer their sinnes , ouer death , hell , the world , and all the enemies of their saluation . Here then behold vnto what exceeding dignitie euerie true seruant of God is aduanced , not in himself , but in Christ : He hath rule ouer nations , and victorie ouer all the enemies of his saluation , yea he is made partaker of Christs glory . Hence we are taught to make conscience of euerie sinne whatsoeuer ; for the priuiledge of euerie christian is to haue power to iudge the wicked world : Now as it is a shame for a iudge that sitteth and condemneth a murtherer or a theefe , to be a theefe , or a murtherer himselfe ; so it is for any christian to liue in any one sin , seeing hee himselfe must condemne the world of those sinnes . Neither can we thinke that Christ will euer aduance him that liues in sinne , to condemne the same in others , vnlesse hee first reforme it in himselfe . Secondly , the consideration of this priuiledge of a christian , must bee hid in our minds against the time of aduersitie and affliction , and of the pangs of death . For hee that hath kept faith and good conscience all his life , is a prince in Iesus Christ , and shall rule ouer all his enemies . And therefore though now he bee afflicted and wronged by them , yet in Christ he is their iudge , and shall one day condemne them that do him wrong . And as for death , it is subdued in Christ , and shall bee no death vnto him . 1. Corin. 15. vers , 54. Againe , the words in the originall are thus , He shall feede and rule the nations , as a shepheard ruleth and feedeth his lambes with his booke . The Papists vpon the words of Christ to Peter , Iohn . 21.16 , Feed my sheepe , that is , feede and rule my sheepe , would gather Peters supremacie ouer the church in all the world . But their grosse abuse of that place will appeare , by comparing it with this prom●se of Christ , to euery one that ouercommeth : for if their collection be good , then hence will follow , that euery Christian man should haue the like supremacie , and be a Pope : which how absurd it is , euery man may iudge . Therfore that place in Iohn must not be vnderstood of any supremacie : for there Christ teacheth Peter the faithfull discharge of his office and dutie . From this first gift of Christ the Papists gather two things . I. That the seuerall saints in heauen are patrons of countries & kingdomes , as Saint George for England , Saint De●is for Fraunce , Saint Patricke for Ireland , &c. Secondly , that wee may pray vnto Saints , for the Saints rule the nations , and therefore know all nations ; and if they know them , then they must bee prayed vnto . But they swar●e from the meaning of this text : for first , it is not sayd , that the Saints shall haue power , one ouer one countrey and another ouer another ; but euery Saint hath power ouer al nations : secondly , they haue power ouer all nations , not because they rule them actually , but because they haue the fruit and benefit of Christs power , wherby they are ruled . And for their second collection : wee must by nations vnderstand not all churches but vnbeleeuers , for the wicked are they that must be broken like po●ters vessels . Now the faithfull haue not power ouer the churches but ouer infidels ▪ & therfore both their collections are absurd . I will giue him the mor●●ng starre . Here is the second benefit promised by Christ to him that ouercommeth . The morning starre properly signifieth that bright star which riseth a little before the Sun , some time of the yeare ▪ which the heathen call Venus . And hereby is ment Christ himselfe , as Reu. 22.16 , I am the bright morning starre . Christ is called a star : First , because he illuminateth all men with the light of vnderstanding , and his church with the knowledge of the will of his father , and that sufficiently in all matters that concerne saluation . Secondly , to shewe that the prophesie vttered by Balaam touching Christ whom he calleth (a) the star of Iaacob , is now fulfilled , when as Christ by his Apostles hath plentifully reuealed himselfe to all nations . Further he is called a morning starre : for that special resemblance which is betweene him and it ; for the morning star riseth not in the beginning or middle of the night , but in the end of the night towards the beginning of the day when the sunne is about to rise , and then it shineth brighter than all other starres . Euen so Christ , he came not in the beginning or middle of the darke time vnder the law ; but in the last age of the world , wherin after his incarnation he did shine most fully to all nations , so as there was no such light of knowledge before his comming as hath bene since . This Peter verifieth when he saith , (b) We haue a most sure word of the Prophets , to which ye do well that ye take heed , as vnto a light that shineth in a darke place , vntill the day d●wne , and the day starre arise in your hearts . Where the time of the law and prophets is called a time of darknesse : and their preaching then , as a candlelight : but the preaching of Christ vnder the Gospell , is as the day starre which shineth most brightly ; he is not called the morning star , because hee shineth to al the world in al time as the morning star doth , but because he shineth vnto men in the last age of the world . It is further sayd , I will giue him it . Where is promised fellowship and participation with Christ , a● hee is this day-starre . And herein are two benefits comprised ▪ First , perfect illumination , wherby ignorance shall be wholly taken away after this life , when as men shall know God fully , so farre foorth as a creature can know the creator . Secondly , the light of perfect glory , for by fellowship with Christ wee shall bee made to shine as the starres , as Daniel (c) speaketh : yea , wee shall become (d) Saints in light ▪ ●s the Apostle sayth . Whereas Christ compares himselfe to the morning starre : First , wee see the grosse errour of many among vs , who liue in blindnesse of mind and ignorance , walking in their wicked lusts and pleasures , without care of keeping faith or good conscience , and yet persuade themselues that they haue part in Christ , and shall bee partakers of his light and glorie . But they are deceiued : for all such as liue in blind ignorance , and in sinne , are meere darkenesse , and so can haue no fellowship with Christ , who is that bright morning starre : for what fellowship can bee betweene light and darkenesse ? This bright morning starre serueth onely for them that receiue the light thereof , and walke by it : but those that walke in the darkenes of their sinnes haue no benefit by it . Secondly , seeing Christ is this morning starre , wee must haue care to learne Peters instruction● namely , Labour that this bright starre may rise and shine in our hearts . This wee shall feele , when we vse those meanes wherby the beames of this starre may shine vpon vs , not onely for the enlightening of our minds , but also for the heating and reuiuing of our frozen and dead hearts . For as the Sunne in the Spring time quickeneth by it warme beames some things that lye dead all Winter : so Christ Iesus this morning starre by the beames of his grace , doth enlighten our minds , and reuiue our dead and frozen hearts . And till such time as wee feele these things wrought in vs , we cannot say , that this morning starre is risen vnto vs , or hath shone into our hearts . Thirdly , whereas Christ appeareth in the morning , when darkenesse is past , wee are hereby taught to lead our liues in godlinesse , righteousnesse , sobrietie , and in all manner of vpright and godly conuersation , For the night is past , and the day is come , wherein wee may see to walke vprightly ▪ And therefore wee must cast off the vnprofitable workes of darkenesse , as the Apostle exhorteth vs , Rom. 13.12 . And know this , That those who in this light doe not walke accordingly , but delight in sinnes the workes of darkenesse , shall one day haue their fill : Hee that loueth the darke , for the hiding of his talent , must bee cast for his reward into vtter darkenesse . Let him that hath an eare to heare , heare what the spirit sayth vnto the Churches . Here is Christs commaundement , the second part of this conclusion : But hereof we haue spoken before . Motiues to proceed . Prou. 15.32 . He that refuseth instruction , despiseth his owne soule . Luk. 9.62 . No man that putteth his hand to the plough and looketh backe , is apt to the kingdome of God. Gal. 6.9 . Let vs not be wearie of well doing : for in due time wee shall reape , if wee faint not . 1. Cor. 12.31 . Desire you the best gifts , and I will shew you a more excellent way . THE THIRD CHAPTER . Verse . 1. And write vnto the Angel of the Church that is at Sardis , These things saith hee that hath the seuen Spirites of God , and the seuen Starres , I know thy workes , for thou hast a name that thou liuest , but thou art dead . THese words containe the fift particular Commandement of our Sauiour Christ vnto Iohn , wherein he is inioyned to write & send a speciall Epistle to the Church of God in Sardis : of this commandement we haue spoken before . The Epistle it self , is contained in the sixe first Verses , & it hath three parts . A Preface , the matter of the Epistle , & the Conclusiō . The Preface in these words , These things saith he which hath the seuen Spirits of God , and the seuen Starres . In this Preface , first is set downe in whose name this Epistle is written , to procure authoritie vnto it : it is in Christs name , whose soueraigntie is described by two royalties : that is , by two prerogatiues or priuiledges belonging to him , as he is a soveraigne king of his Church : the first is , The hauing of the seuen spirits of God. The second , his hauing of the seuen Starres . For the first royaltie ▪ In the first Chap. vers . 4. I shewed that by seuen spirits , were meant the holy Ghost ; from whom proceed all the gifts and graces that any men enioy : and therefore whereas Christ is said to haue the seuen spirits of God : the meaning is , that he hath the holy ghost . And this is a royaltie of Christ , as he is the King and head of his Church . If it be said , that other seruants of God , as Dauid , Peter , and Paul , had the holy Ghost Answ. It is true : but not in the same manner with Christ , for he hath the holy Ghost two wayes : in regard of his diuine nature , & of his manhood : as Christ is God , hee is the beginning of the holy Ghost : for the holy Ghost is a person in the Trinitie , proceeding from the sonne as well as from the Father ; in regard of which proceeding , Christ is sayd to send the holy Ghost , and to doe whatsoeuer hee doth by the holy Ghost : as to ouercome death by the eternall spirite , and to rise from death to life . Secondly , as Christ is man he hath the holy Ghost : because , the holy Ghost powred into him the perfection of all graces and giftes whatsoeuer . And for this cause , he is said to be (a) anoynted with the oyle of gladnesse aboue his fellowes , and to be inriched with the perfection of all graces , and that two wayes : both for number and degrees . For number : with men , some haue some graces , and some men others ; but Christ hee hath the graces of all men , and all Angels : nay moe graces in number then all men and all Angels haue . And as they are in number perfect , so they are perfect in degree : for in measure they exceed the graces of all creatures , men or Angels : and therefore the Father is said , to haue giuen the spirit vnto his son , (b) without measure : & thus much is meant by this first royaltie of Christ. Now the end why Christ is said to haue the holy Ghost is , to shewe that hee is a most liuely head of his Church , who is filled with plentie of all store of graces , whereby he is able to inrich his Church , and to reuiue the members thereof who are dead in their sinnes ; and such indeed was the speciall state of this Church . First hence we learne , no man can haue true fellowship with the holy Ghost but by Christ : it is manifest , that none can haue fellowship with the Father but by Christ. And here the same is verified touching fellowship with the holy ghost , especially for the obtaining of those graces that concerne eternall life . This serueth for our speciall instruction , for among the Papists there are many , that haue worthy and excellent gifts of God , as knowledge , memorie , &c. And yet in them be wanting the special giftes of the spirit , as faith which iustifieth , & regeneration : for touching assurance of these in themselues , they professe themselues to be ignorant . And whence cōmeth this , but onely from their want of Christ : for the Christ of the Papists , as they teach him , is an idoll Christ and therefore wee are not to maruell though wee see the most learned among them to scoffe and mock at our doctrin of assurance of Faith & certainty of electiō . Secondly , we haue many among vs that will say , they looke to be saued by Christ , & to haue their sins pardoned by him , and yet you shall perceiue in them no grace of knowledge or conscience of true obedience . But these things cānot stand together , to wit , loosnes of life , and forgiuenes of sins : & therfore these men deceiue themselues , for if they had Christ , they should haue his spirit , and the graces thereof purging their hearts , for Christ and his spirit are neuer seuered : he that hath the spirit of Christ working in him faith & good conscience , hath an infallible token that Iesus Christ is his . This must admonish vs to labour for 〈◊〉 vnion with Christ Iesus our head , to become flesh of his flesh , & bone of his bone : that in him we may haue fellowship with the father and with the holy Ghost , for till we be vnited vnto Christ we shall neuer haue the graces of saluation wrought effectually in our hearts . The second royaltie of Christ is , that he hath the seuen starres : that is , the seuen Pastors of the seuen Churches of Asia , they are called starres , because in their ministerie they inlighten men in the way that leadeth vnto life . And Christ is said to haue them , because hee is a soueraigne Lord ouer them , & they bee his seruants . For he ●ppointeth that person that shall be his minister among men , hee giueth him gifts meet for his calling , he prescribeth also vnto him his office and duties . But the Pastors of Churches ( will some say ) are made by the Church ? Answ. The right of ordaining Pastors belongs to Christ , as his royaltie : the office of the Church is to testifie , ratifie , & according to the word of God to approoue of them whom Christ maketh and indueth with gifts : and for that cause is the Church said to call and ordaine Ministers . The end why Christ is said to haue soveraigntie ouer the Ministers , is to strike the heart of the minister of this Church of Sardis with conscience of his former negligence , & to stir him vp to diligence and carefulnes in his place . And indeede , the consideration of Christs soueraigntie ouer them , is an excellent motiue to stir vp all Ministers to bee diligent in their place , and so likewise all Christians . For considering that they are Christs , and the gifts they haue come from him , this must mooue them to make conscience of all good duties , for being Christs they must giue themselues wholy to do the will of Christ , whose they are . If he would haue vs liue , we must be thankefull because he is Lord of life : if our death will glorifie him , we must be content , because wee are his . Thus much of the Preface . The matter of this Epistle , containeth two parts . A reproofe of a vice , with the remedie thereof . Vers. 1.2.3 . And a praise or commendation : vers . 4. The reproofe in these words , I know thy works , that is , I know all thy workes : they are all manifest vnto me , and I mislike of them . So must these wordes be vnderstood in this place , as may appeare by the reason of this reproofe in the wordes following , Thou hast a name that thou liuest , but thou art dead . Wherein is set downe the fault of this Church , namely , Hypocrisie : for that they pretended christian religion in outward profession , but yet wanted the life of christianitie , & the power of godlines : for the meaning of the reason is this : Thou hast a name that thou liuest : that is , Churches round about thee iudge and speak of thee , as of a church that is borne anew in Christ , and is guided by his spirit ( for by life we must vnderstand spirituall life not corporall ) but yet for all this thou art dead : that is , thou wantest true spirituall life by regeneration , and art indeed dead in thy sinnes : this is a great and a sharpe reproofe . That which is here said of this Church of Sardis , may be truly verified of diuers churches in this age . As first , of the great church of Rome , who are guided by the Pope as by their head . That church hath a name to be aliue , & in their owne pretence it is the only true church of God in the world , but in truth and before God it is dead . Some say , it is as a body full of diseases , and whose throat is cut : but yet the heart panteth , & life remaineth therin . But we may say , it hath no manner of spirituall life , but lyeth starke dead as a carkasse in the graue . The reasons that some alledge for it , are of small moment : first , they say it hath the Sacramēt of baptisme , which is a note of a true Church : and therefore it hath some life ? Ans. First , Baptisme is not alwayes a note of a true church : for circumcision , in whose stead commeth baptisme , was a sacrament vsed of the Samaritans when they were (a) no people of God , and so no church of God. Againe , Baptisme without the true preaching of the Gospel , is no infallible signe of a church : it is but a seale pulled from the writing , or set to a bare paper to no vse : and further outward Baptisme without inward Baptisme , is no note of a church : but such is baptisme in the church of Rome ; it hath not inward baptisme ioyned vnto it , neither the true preaching of the word ; for the doctrine which they teach , is a quite ouerturning of Christ and his Gospel : and therefore outward baptisme may bee where there is no church . Secondly , I answer , that baptisme in the church of Rome , is a Sacrament not to their synagogue , but to the hiddē church of God among them . For God had his Church among them , euen in the midst of Poperie . There were alwayes some among them that renounced their religion , whom God called home vnto himself by the meanes which were among them ; as the vse of this Sacrament ▪ the Apostles Creed , and of other books of holy Scripture . For as God said to Elias in Ahabs time , (b) I haue reserued seuen thousand that neuer bowed the knee to Baal : So may it bee sayd of many among the Papists ; God hath there his secret Church , who neuer yeelded to the Popes gouernment , and doctrine . Second reason , Antichrist ( say they ) sitteth in the (c) Temple of God. Now the Temple of God , is Gods Church ; & therfore the church of Rome is Gods church ? Answ. He sitteth there , not as a member thereof , but as an vsurper and deceiuer . For in the Church of Poperie is the hidden church of God : they are therein mingled as a little wheat with much chaffe , and as little gold with much drosse . So that though the church of God be where Antichrist sitteth , yet the Church whereof hee is head , is no church of God : for whether we regard their doctrin , or worship of God , there is no meanes to beget or preserue spirituall life in their Church . Further , this which Christ sayth of Sardis , may be sayd not onely of the Papists , but of the churches of the Protestants , as of this our Church of ENGLAND , & of the most congregations in the great townes thereof , though not for doctrine , yet in regard of mens conuersations● for the body of our people seeme to be aliue by their outward profession , but indeed they are dead in respect of the power of godlinesse ; for by occasion of outward peace these sins abound , fulnes of bread , pride both inward in heart , & outward in attyre : also cruelty , couetousnes , & carnal security ; like as it was in Noahs time ▪ Now where these sins raigne , there the power of godlines is wanting : men content thēselues with an outward profession , but the spiritual life of grace is not to be seen . And yet this doth not preiudice the state of our church , to nullifie it from being the church of God : for God hath his chosen among vs in all places , who liue indeed a spirituall life : thogh the body of our people be dead in 〈◊〉 & so will continue while peace abideth ; the threatnings of the ministers ▪ wil not awake mē out of the sleepe of sin ; it must be the rod of correctiō that must put into them the power of religion . Men are like to little children , who besides admonition , must feele the smart of the rod to bring them to their dutie . Further , in this Church of Sardis , whom Christ calleth dead , though they had a name to liue . Note the state of the Church of GOD , for this was a true Church of God , who among the rest was washed in the blood of Christ. Chap. 1. vers . 5. And yet Christ saith , it is dead in sinne : that is , in part , not wholly . And therfore a Church that is in a very corrupt state , both in regard of outward conuersation , and of sundry erronious opinions , may yet remaine the true Church of Christ , if so be they erre not in the foundation . Which serueth for answere to them , that thinke our Church to bee no Church , because it maintaineth not that out-ward order which they thinke should be in it . And therefore though wee must preferre Church before Church : yet we must not condemne a Church to bee no Church ▪ for some corruptions that bee therein . A true body may haue some blemish , and a true Church some wants . Againe , the Churches of God say , this is a Church ▪ yet Christ saith , they are dead . How can these two stand ? Answ. The Churches about Sardis iudged this to be aliue , according to the rule of charitie , because of their outward profession of true Religion : for as Infants are not indeede all holy , as experience sheweth , yet till wee see the same made manifest , wee are in charitie to iudge them to bee holy that are borne of f●ithfull parents : euen so ought the Minister and euery one in GODS Church , to thinke the best of euery one in Gods Church , till God make manifest what hee is . Paul following this rule , calleth whole Churches elect . But thou art dead . Here are two iudgements , one of neighbour Churches , the other of Christ , and Christs iudgement is preferred . Wee must therefore regard specially the iudgement of Christ , and labor to approue our selues & our conuersations vnto Christ , rather then to men : for let men say what they will of vs , it is Christ that must saue and condemne ▪ this made (d) Paul to say , I passe little to bee iudged of you , or of mans iudgement : why so ? for hee that iudgeth mee , is the Lord. And indeed , without Christs commendation , the iudgement of men is nothing : for Christ may condemne vs , when men thinke well and speake well of vs : and therefore hee saith , Woe bee vnto you when all men speake well of you . Luke 6.26 . Verse 2. Be watchfull , and strengthen the things that remaine , that are readie to die : for I haue not found thy works perfect before God. There be two degrees of hypocrisie : first , when men professe that which is not in their heart at all . The second , when men make profession of more then is in their heart . This second kind of hypocrisie oft befalleth the children of God ; and it is that which Christ reprooueth in this Church of Sardis , in the former vers . After which reproofe , here he propoundeth a remedie to their vice , and a reason to mooue them to vse the same . The remedie is in the beginning of the verse , where are two duties prescribed : To bee watchfull , and to strengthen or confirme the decayed graces of God in them . For the first , Be watchfull : to bee watchfull here , is a most worthy and excellent dutie , it is not bodily , but spirituall : and it is practised when any man hath a circumspect care and diligent heed in respect of the saluation of his soule . This dutie of watchfulnesse concerneth two things ; sinne , and death ▪ Watchfulnes against sinne stands in two duties ; First , a man must daily and continually bethinke himselfe before hand of all sinnes and vices into which he may happily fall & for the doing of this , he must consider in himselfe two ●hings ; his Nature and his Calling ▪ Touching his Nature , he must consider , that in him remaines the seed and roote of all sin , and therefore that hee may fall into any sinne whatsoeuer . Againe , a man considering his nature , shall finde himselfe more inclined to some sinnes then to others : and those hee must especially marke and obserue . Secondly , for his Calling : a man must marke the sinnes thereof : for since the fall of man , euery calling hath his especiall sins , wherto men that walke therein are more incident . The Magistrate hath his sins , the Minister his : the Lawyer his , the Physition his , and the Trades-man his . And touching these , a man must consider vnto what vices and abuses men are most subiect , that walke in that calling wherein he liueth , and so shal he haue a foresight of the sinnes that he may fall into . Secondly , after this foresight of sin : he must watch his heart with all diligence , that though it bee tempted and assaulted , yet it bee not tainted with any one sin ; as the wise man counselleth , (e) Keepe thy heart with all diligence , that so the fountaine of al thy actions may be kept holy and pure . The second part of this , watchfulnesse respecteth death , or the second comming of Christ. In this , two things must bee practised : first , a man must euery day bethinke him selfe of his ende , and of the comming of Christ , either in generall to all the world , or particularly vnto him by death : and in this consideration he must esteem and iudge of euery day , as of the day of his death , or the day of iudgement . Secondly , he must prepare himselfe against death , & against the day of iudgement , euery day , euē this present day , as though hee should now die , or meete Christ in iudgement ; and the next day do the like , and so goe on continually to the day of his death . And for our furtherance in this Christian watch , we must be mindefull of temperance and sobrietie , that we keepe mediocritie in the vse of the creatures of God , and of the things of this life . For when men plunge themselus , either in the cares of this world , or in earthly delights , they quite forget both sinne and death , and the day of Iudgement ; and thus wee see what Christ meaneth by watchfulnesse . As Christ prescribeth this dutie vnto this Church : so are we in the name of Christ to bee enioyned the same Christian watchfulnesse , both against sinne and death , and the day of Iudgement . And to mooue vs hereto , consider these reasons . First wee are watchfull for the preseruation of the things of this life : as if a towne be in danger of sacking or burning ; there is watch and ward kept continually : and if a mans house bee in danger of robbing , hee will sit vp night and day to saue his goods : yea euery man is verie painfull and watchfull to heape vp to himselfe , the things of this world : Now , what a shame is it , that men should bee watchfull for temporall things , and yet haue no care of their soule that must liue for euer ? Againe , want of watchfulnesse is the forerunner of death , and eternall destruction . I. Thess. 5. vers . 3. When men say peace and safetie , then shall come vpon them sudden destruction . When the rich man had enlarged his barnes vpon the encrease of his substance , he promised to himselfe case and securitie : saying , a Soule , soule , take thy rest , &c. but it was sayd vnto him , Oh foole , this night shal thy soule be taken from thee . And the (b) old world knew nothing , till the flood came and destroyed them all . Now , if the want of watchfulnesse bee the forerunner of destruction , how great a cause haue wee to watch ? The second dutie inioyned , is to confirme the graces of God decaied in them . Strengthen the thinges which remaine , that are readie to die : as if hee should say , sundry be the graces which I haue bestowed on you : but many are lost and gone : and those which remain , are about to perish , vnlesse you confirme them ; therefore see nowe that you strengthen and repaire the same . In this dutie , Christ teacheth this church and vs an excellent lesson , that whosoeuer hath receiued any gift of God , must haue care to preserue it , and to make the same gift strong in him by continuall increase . If a man haue receiued knowledge , faith , and repentance , or any other gift of grace , he must not suffer the same to lye dead in him , but stirre vp , increase , and confirme it dayly , that hee may bee a perfect man in Christ. For the gifts which men haue are not their owne , but Gods also , who looketh to receiue his owne with aduantage . And therefore men like good Stewards must so vse the gifts receiued , that they may returne them to God with increase . Thus Paul perswadeth Timothy , c) stirre vp the gift of God that is in thee : for else the receiuer is an vnfaithfull seruant , and so shall be rewarded . And for the better perfourmance of this dutie : we must often read the word of God , and meditate therein : we must heare it often preached ; and with due reuerence and preparation receiue the sacrament . And pray continually : striuing earnestly against the corruptions that bee in vs ; and dayly stirring vp our heart to all good duties : Thus did Dauid checke the corruption and deadnesse of his heart : (d) Why art thou so cast downe oh my soule ? and also stirre vp the same vnto all good duties , saying , I haue applyed my heart to fulfill thy statutes alway , euen to the end . Ps. 119.112 . Hereby are reprooued , the common sort of professors & hearers of the word : who stand at a stay , and goe not forward in grace . This is a great fault , for as we haue receiued grace , so we ought to stirre vp the same , that we may confirme , and increase it dayly . Further Christ addeth , Which are about to die , where he answereth to a question , that is mooued by sundry at this day , namely : whether graces that concerne saluation , may be vtterly lost or not ? Christ answeareth by a distinction , that some graces that pertaine to saluation , may be lost quite : and others may be decayed , so as they are about to die . For the graces of God that pertaine to saluation , be of two sorts : some be absolutely necessarie , so as without them a man of yeares cannot be saued : and such are faith and regeneration . Others bee lesse necessary , which sometime goe with faith , but not alwaies ; such are , A plentifull feeling of the fauour of God , ioy in the holy Ghost , and boldnesse in prayer ; these may be lost wholy for a time in the seruants of God. Yea , faith and regeneration themselues , may decay greeuously , and be readie to di● , as this text saith . Secondly , consider fayth and regeneration in themselus , and they may be wholly lost , for nothing in it selfe is vnchangeable , but God. The state of the elect Angels by nature is changeable , for they stand by the power of God. Thirdly , these graces may perish and decay finally , vnlesse thy bee confirmed . Question . Why then doe not the elect finally fall away after their calling ? Ans. Their standing cometh not from the constancie of grace or faith , but from the promise of God made vnto them , & to their faith , so Christ saith to Peter , a Thou art Peter , and vpon this rocke , that is , vpon thy faith which thou hast professed , will I build my temple , and the gates of hell shall not preuaile against it : that is , though they may assault it , and greeuously weaken it , yet they shall neuer bee able finally to ouercome it . Seing sundry graces of God may be lost , and the most necessary graces greatly decay , yea of themselues quite die : wee that haue receiued from God any grace , either of faith or repentance , are hereby taught not to bee presumptuous , or ouer confident in our selus , but with feare and trembling worke out our saluation . Phillip . 2.13 . The reason to enforce the former remedie is this : For I haue not found thy workes perfect before God : and therefore watch , and confirme the decayed graces of God that be in thee . In this reason , Christ giueth thē & vs to vnderstand , that he maketh a search in his church of al the works that men doe in the same , that he may accordingly reward them ; for not finding , doth presuppose a search . And so the scripture speaketh of God vsually . Before the old world was destroyed , it is sayd ; The b Lord saw that the wickednesse of man was great vppon the earth , as if he had looked from heauen vpon the earth , and beheld that it was corrupt , speaking after the manner of men , to signifie that search which he maketh into mens actions . And so he is sayd to come down from heauen , at the building of Babell , Gen. 11. and before he destroyed Sodome and Gomorrha , c He came downe to see whether they had done according to that crie , which was come vp to him : and so before the Lord punished the wickednes of the Israelits , d He made a search into their wai●● : and the second Commaundement is this , God will visite the sinnes of the father vpon the children : that is , he will make a search , whether the sinnes of the fathers be among the children , and if they be , he will punish them . Seing Christ makes this search into all mens actions , we are taught in all things to haue care to conforme our selus to the will of Christ : and to set our selues to the doing of all good duties , according to his word : If we knew a Magistrate would come to make search in our house , wee would bee sure to set all thinges in order against he came : shall we be thus circumspect to prepare for the comming of an earthly man ? & shall we not much more prepare our selues against the search of our Sauiour Christ the euerliuing God , from whom nothing can be hid ? I haue not found thy works perfect . Works are perfect two waies ; by the law , or by the Gospell . By the law , whē in our works wee doe all that the law requireth : and thus are no mans workes perfect in this life . By the Gospel , our works are perfect when they proceed from a belieuing hart , that hath a care to please God in all things : & these works are perfect not in thēselus , but in the acceptation of Christ. Here by perfect works Christ meaneth not the perfection of the law , but of the Gospell , as if he had sayd , I haue searched into your waies ; you doe many workes in shew , but they proceed not from sincere faith , nor from a heart that hath care to please God in all his commandements , and a full purpose not to sinne against him : you haue a shew of godlynesse , but you want the power thereof . Here obserue that Christ condemneth this church , not because their works were not outwardlye conformable to the will of God ; but because they proceeded not from a beleeuing hart , that had a full purpose to forsake all sinne , and to please God in all things . Wee therefore must take heede of all hypocrisie by the Example of this Church : and labour to bee of Dauids minde : and praye with him ; e That our harts may be vpright in the Statutes of the Lord : that wee may say with Hezekias ; f Behold Lord how I haue walked before thee with an vpright minde : for this is a notable token of grace , and an infallible badge of him that is the child of God. Before God. Some may say , Christ here distinguisheth himselfe from God , and therefore hee is not God. Answere . By ( God ) in this place we must vnderstand not God simply , but God the father . For Christ here speaketh of himselfe , not as he is God , but as he is mediator God & man ; in which respect , euen as he is now glorified , he is inferiour vnto his Father . Where note that Christ being now glorified in heauen , carrieth himselfe as mediator , whence we gather that we may lawfully , and without presumption pray vnto Christ , without the meanes or intercession of Saints or Angels . The church of Rome denie this ; and say , because Christ is now in full glorie in heauen , therefore wee must vse vnto him the mediation of Saints : but Christ being now in heauen , marks our workes in particular : and therefore we may without presumption come vnto him by prayer . Vers. 3. Remember therfore how thou hast receiued and heard , and hold fast , and repent : If therefore thou wilt not watch , I will come on thee as a thiefe , and thou shalt not know what houre I will come vpon thee . When Christ hath reprooued them for their sinne of hypocrisie , and prescribed them a remedie with a reason thereof ; he doth as a good Phisitian & pastor , shew them the way how they may practise that remedie . For they might say ; we are commanded to watch , and to renew our decayed graces , but how shall we doe this ? Christ answereth , by doing three things . I. by remēbring that which thou hast receiued by hearing . II. by holding fast . III. by repenting of thy sinnes . For the first , Remember therefore , that is , call to mind the doctrine of saluation which thou hast been taught by mine Apostles . This remembrance is a most excellent means to mooue a man to subiection to Gods will , to repent , and to practise all good graces . When Dauid saw the prosperitie of the wicked , his fect had almos● steps , but his remedie against that temptation was his b go●●g to Gods sanctuari● , and there calling to mind the end of those men . Againe , c I haue remembred thy name , oh Lord in the night , and haue kept thy law . Peter denied his Master , when he forgot his words : but when hee was put in mind thereof by the looke of Christ , and the crowing of a Cocke , he then repented , and wept bitterly , Luk. 22.61.62 . Sinnes committed by men of ignorance , are many and grieuous : and therfore all sins are called ignorances : Heb. 9 7. but if men wold by faith keepe in mind the word of God , it would bee a notable meanes to keepe them from sinning . Here then we haue a soueraigne remedie against sinne : namely , wheresoeuer we are , or whatsoeuer we doe , we must call to minde the word of God , and the promises of God : and those will bee a lanterne vnto our steps , and a light vnto our paths . The Diuell laboureth aboue all things , to bring vs to forget the word , for then he knowes he can easily draw vs into any sin . Quest. How shall we keepe in minde the word and promises of God ? Answ. That is a grace of God , and for the attayning vnto it , we must first labour to haue our hearts affected with the loue of Gods word and promises : for a man can neuer keepe in mind that , whereof he hath no liking . Secondly , we must labour to belieue the word of God : For faith giues it rooting in our hearts , Colos. 2.7 . The cause why there is so little remembring of that which is taught is , for that it is not mixed with faith in those that heare it . Againe , the thing to be remembred is , How thou hast receiued and heard : that is , looke what Doctrine thou hast receiued by hearing , and that remember . Where we see Christ ioineth receiuing and hearing together . Whence wee may gather , that ●●aching and receiuing of the word of God by hearing , is the prescribed generall meanes , whereby God reuealeth his will , counsell , and purpose touching the saluation of mankind : neither is there any other meanes appointed hereunto in the word of God. This sheweth , that their opinion is false , who teach that God calleth all ●he world effectually vnto saluation , for how can th●y bee called , that neuer heard of the 〈◊〉 of God ? but all in all ages neuer 〈◊〉 of the word of God ; Albeit 〈◊〉 the comming of Christ , their sound hath gone foorth into all nations . Secondly , this sheweth the fondnesse of their opinion , who defend the Doctrine of vniuersall grace : that God should giue grace pertaining to saluation , vnto euerie man in the world , so as he may be saued if he will : for the meanes to receiue grace , is the hearing of the word , which all men in all ages neuer had vouchsafed vnto them . The second dutie , prescribed , is the holding fast of this doctrine . To hold fast here , signifieth two things ; first , to maintaine the doctrine of the Gospell receiued and taught by the Apostles . Secondly , to put the same in practise in a godly life : of these wee haue spoken before . cap. 2.25 . The third dutie is to repent : where by repentance is not meant the beginning of repentance : but the renewing and restoring of the same , for their hardnesse and deadnesse of heart , whereby they did slackly and coldly practise the good duties which they did professe . Hereby we are taught not to content our selues with the begining of repentance , but we must renue the same continually , & that not for grosse sins only , but euen for the wants that bee in vs , as for our dulnesse and deadnesse of heart , and for our hypocrisie , and decay in Gods graces . And because this Church was verie dead and dull of heart ; therefore Christ addeth a reason to mooue them to the practise of this dutie : which is , a most terrible threatning , in these words : If thou wilt not watch , I will come on thee 〈◊〉 a theefe , and thou shalt not know what houre I will come vpon thee . Here marke Christs order and dealing : hauing prescribed a remedie for their fault , hee giueth them a direction to practise the same ; and after addeth a most terrible threatning to driue them therevnto ; as if he should say , if thou wilt not watch against sinne , and against death , and for that end remember my word , hold fast the same , and repent ; then look as a theefe comes vpon a man on a suddaine , and spoyles his goods and cuts the throate of his children ; so will I come on thee on a suddaine , and power vpon thee my wrath , whereby I will 〈◊〉 cut the throat of thy soule , and thou shalt haue no means to escape my punishment . Here Christ threatneth suddaine and speedie destruction , but yet with condition and limitation of repentance . Now , because we be like this Church ( as hath been shewed ) by reason of the long peace which we inioy : we may also vse the same reason and threatning at this day to stirre vp our dead harts . We must watch against all sinne , and against death : and for this end must haue in memorie the word of God , and hold fast the faith vnto the end , and repent continually of all wants : but if we doe not this , then are the vengeances and eternall punishments of God to be powred vpon vs without measure , and that sodenly , when wee cannot preuent them . If a man haue but a sparke of grace , the consideration hereof will mooue him to repentance , and to watchfulnes ; but if this will not awake a man out of his sinnes , then nothing remaineth but a fearfull expectation of the wrath of God , which shall be vnauoidable , and endure for euer . Indeed if a man had some thousand yeares allotted for the punishment of his sins , there were some cause why hee might continue in them : but seeing this punishment is eternall , and when many thousand yeares are expired , they are as farre from the end of their woe as euer they were ; therefore it must stirre vp all dead and drowzie harts vnto repentance , and cause them to shake off securitie , ignorance , and coldnesse in Religion , and to breake off the course of euerie sinne . Vers. 4. Notwithstanding thou hast a few names yet in Sardie , which haue not defiled their garments , and th●y shall walke with me in white ; for they are worthy . Heere beginneth the second part of the matter of this Epistle , namely the praise and commendation of some part of this Church . The words doe thus depend vppon those which went before ; wheras Christ had sayd , that this Church was dead in sinne , and had onely a name to liue ; some man might a●ke , how it could bee a true Church . To this Christ answereth in the beginning of this verse , that though the greatest part in this Church were dead in their sinnes , yet some few there were among them that were aliue in Christ , and did testifie the the same by true and sincere obedience . In this coherence we may obserue two instructions . I. that a particular congregation on earth is made a Church of God , and so called in regard of Gods elect therein , who doe truely belieue . For the priuiledges of a Church belong vnto particular congregations , onely by reason of the faith of the elect among them . The Catholick church is the whole Company of the elect truly beleuing in Christ , & particular congregations are members of it so farre forth as they doe truely beleeue ; the rest that doe not truely belieue are not members of the Church before God , but 〈◊〉 in the iudgement of men : like vnto superfluous humors which are in the bodie , but no parts thereof . This confuteth the Doctrine of the Church of Rome , who teach that wicked men that are reiected in Gods decree , may yet bee true members of the Church of God. Secondly , in this coherence Christ intimateth vnto vs a distinction betweene man and man in this Church , for all that were in this Church were men called , professing Christ and his Gospell : and yet of them , some were dead in their sinnes , and others were aliue in Christ. Touching this distinction of men , wee must search the cause thereof . It must not be ascribed to any power or will in man but to the good pleasure of God , as the scripture teacheth ; for when the bodie of the Israelites had giuen themselues to Idolatrie , there were yet a seuen thousand that neuer bowed the knee to Baall : what was the cause why they did not liue like to the other Israelites ? Surely nothing in the will of man , ( though the Idolatrie of the other , was to bee ascribed to themselues ) but the text is cleare , it was the good pleasure of God , who had preserued and kept them . By this wee see , how erronious and false the Diuinitie of some Protestants is , which ascribe the cause of this distinction betweene man and man , to the libertie of mans will being renewed by grace : saying , That GOD giues to euerye man sauing grace , by vertue whereof , hee maye repent and beleeue if hee will : but yet because the will of man doth still remaine sinfull , hence it commeth , that hee hath libertie , to obey , or not to obey . And therefore the cause why some men lye dead in sinne is , because they set their will to refuse the grace of GOD ; and the cause why some men liue in Christ is , because they incline their will to embrace the grace of GOD. But this Doctrine doth greatly diminish the grace of GOD , in that it maketh the acceptance thereof to lye and depend on the pleasure and will of man : when as the power of almightie GOD ioyned with his will , is the true cause thereof , leauing some to themselues who doe fall , and enabling others to stand by his grace . Nowe followe the wordes of this commendation . Notwithstanding thou hast a fewe names yet in Sardie ; that is , There bee yet in this Church a fewe persons knowne to mee by their names ( for by Names , wee must vnderstand persons named ) which haue not defiled their garments . Heere ( to omit many expositions ) is an allusion to the Ceremoniall law , wherein GOD set downe a distinction betweene thinges cleane and vncleane , not in themselues , but by his appointment : and among the Iewes , if any man had but touched an vncleane thinge with his hand , or with his garment , thereby hee was defiled , and his garment defiled legally ; and so he or his garment were reputed vncleane : wherevpon they had a speciall care not to touch the thinges that were defiled , no not with their garments . Now this signified another thing vnto them namely , That they ought to abstaine , not onely from the outward sinnes of the morall Lawe , but euen from all occasions , intentions , shewes , and appearances of euill . And in this place , this is meant hereby : that some in this Church of Sardie , had so farre made conscience of sinne , that they would not meddle with the verie occasions and appearances of euill . Hereby wee see ▪ that the seruants of GOD are but fewe in number : for the bodie of this people were de●d in sinne , and a fewe onely in this great place liued in Christ ; so Christ sayth to his Disciples , The flocke to whome the father b will giue the Kingdome of Heauen , is but a little flocke . The Prophet Isay is sent , a To harden the hearts of the bodie of the people for th●ir iniquities : and b the tenth part onely must bee saued : and in the Gospell it is sayd , The way to hell is broad , c and many there be that walke therein : but the waye to heauen is straight , and fewe there bee that enter into it . Hereby then wee are taught not to follow the example of the multitude , but of the fewer and better sort . It is a foule sinne that keeps many from religion , and brings them to destruction , when they will liue after the manner of the world , and as their Forefathers haue done . This is a false rule , and a dangerous course . Thou hast a few names , That is , persons whose names I know & haue recorded . They are called names , bicause Christ obserues and knowes them by their names . Where note , that those that are the true seruants of God , are particularly knowne vnto Christ f The haires of your head are numbred ( sayth Christ to his Disciples ) much more were their names knowne . Againe , hee biddeth them reioyce that their names g were written in heauen . And Christ the good Sheepheard knowes his sheepe , and cals them by their names . Ioh. 10.3 . This is a matter of endlesse comfort vnto the people of GOD : for what can cause a man more to reioyce , than to knowe that his name particularly is knowne to the King of Kings , and that accordingly he hath speciall regard vnto him ? when the Lord would comfort Moses , and put courage into him in doing the duties of his calling ; hee telleth him , That hee was knowne vnto him by h name . Yea , this is the foundation of mans saluation : i The Lord knoweth who are his . Which haue not defiled their garments : Heere they are commended for vprightnesse and sinceritie of life and conuersation , in that they kept themselues from the verie shewes and appearance of euill ; when as th● rest of this Church was dead in sinne . In their example Christ prescribeth vnto vs a patterne of true pietie , howe wee ought to carry our selues in the Church of GOD on earth : wee must not content our selues with a bare profession of Religion , and keepe our selues from grosse sinnes only , but abstain from the verie shewes of euill . Yea more particularly , here are three things taught vs touching sinne . First , that wee ought to make conscience of euerie sinne in our owne person . Secondly , that wee ought to keepe our selues from the con●agion of sinne in others , either by giuing consent vnto them , or furthering & allowing them any way therein . Thirdly , that wee ought to abstaine from the verie occasions , and shewes , and appearances of sinnes , so Paul teacheth vs k to abstaine from all appearance of euill . Ephes. 5.3 , Hee will not haue sundrie sinnes , as fornication , vncleanesse , &c. so much as once named , thereby to giue the least approbation vnto them . We must therefore looke on this example , lay it to our hearts , and conforme our liues vnto it : so shall wee bee good seruants of GOD , and haue the same commendation with these few : for true Religion stands not in knowledge , but in obedience , and this is true obedience to make conscience of euerie sinne in our owne persons ; to take heed of the infection of sinne in others : and to abstayne from the appearance of euill . A happie Church should we haue , if these thinges were practised : but this is the shame and reproach of our profession , that wee haue no care of true obedience in our selues and others , whereby we should glorifie God , and grace our holy Religion . The church of Rome hence gather , that a man after baptisme , may liue without mortall sinne . For these few persons in this Church in their baptisme , put on Christ , and after kept themselues from all occasions of sinnes , so as they had not committed any mortall sinne . But their collection is vnsound : for first , though they had to this time abstained from all mortall sinne , yet how can they prooue that they sinned not afterward ? Secondly , they are sayd not to haue defiled their garments , not for that they had not committed any sinne , but because they endeauoured to keepe themselues from the appearance of all sinne : and so must the obedience which is ascribed to Gods children in scripture be vnderstood : namely , of their sincere purpose and endeauor to obey , & so among vs , those that haue a setled purpose & resolution to make conscience of euerie sin , and in all things to doe the will of God , they are reputed for keepers of the law . For GOD in his children accepts the will for the deed . And they shall walke with mee in white . After the commendation of these fewe Christ addeth a promise , of liuing with him in glorie . For so white garments haue alwayes beene vsed to signifie ioy , happinesse , life and glorie . Ecclesiast . 9.8 . At all times let thy garments bee white , that is , take the delight and pleasure in vsing the creatures of God ; So that heere these fewe haue a promise to bee freed from all want , and to liue with Christ in all glorie , ioy , and pleasure . This benefite , hath beene in effect further vrged in the former Chapter : heere onely I will note one Doctrine ; namely , That they which liue in the world amonge the wicked , and doe not communicate with their sinnes , shall not partake with them in their punishments ; for the bodie of this Church must haue Christ to come amongest them as a Theefe , but the godly must walke with Christ in white , in glorie . a Lot was freed from the destruction of the Sodomites , because hee partaked not with them in their sinnes : and amonge the Israelites , b Those that mourned for the sinnes of the people , are marked in the fore-head , that when Iudgements came vppon the wicked , they might bee spared . This point must bee remembred , for by reason of longe peace and prosperitie among vs many sinnes abound , as Ignorance , Atheisme , contempt of Religion , and prophaning of the Lordes Sabbath , with innumerable sinnes of the second table . All which call for Iudgements from heauen , and no doubt they will bee punished , partly in this life , and partly in the life to come , vnlesse our people doe repent . Those therefore that would not partake of the common Iudgements that are to come , must nowe beware that they communicate not with the common sinnes that d●e abounde , and see that they keepe faith and good conscience , hauing their righteous and zealous hearts grieued , for the abhominations among which they liue . After the promise , is adioyned the reason thereof , For they are worthy . Hence the Church of Roome doth conclude , That a man by his workes may merite heauen , because they bee worthie of reward . A most blasphemous conclusion , and a manifest abuse of the word of GOD. Gods children indeede are worthie life euerlasting ; but not by the merite of their works : for then they should bee done according to the rigour of the Lawe : but for the worthynesse of their person , when as they stand righteous before GOD in Christ ; for when GOD will saue any man , he giues Christ vnto that man truely and really ; so as hee may saye , Christ is mine . And with Christ GOD giues his spirite which worketh in his heart true sauing fayth , whereby hee doth receiue Christ : and so Christ and his righteousnesse belonges vnto that man reallye , and by vertue thereof hee is worthie life euerlasting ; and this is the worthynesse which Christ meaneth in this place , and not any worthynesse of their workes : so that this doth helpe them nothing at all , and yet it is the most probable place of Scripture , to prooue and iustifie the Doctrine of mans merits . Vers. 5. Hee that ouercommeth shall be cloathed in white array , and I will not put out his name out of the Booke of life ; but I will confesse his name before my Father , and before his Angels . Vers. 6. Let him that hath an eare , heare what the spirite sayth vnto the Churches . Heere is the conclusion of this Epistle : and it containeth two partes : a promise , and a commaundement . The promise in the fift verse , and the commaundement in the sixt . In the promise note two thinges : first , the parties to whome it is made , To him that ouercommeth , whereof we haue spoken c before . Secondly , the things promised : to wit , glorie and eternall happinesse , which is expressed three wayes . First thus : hee shall bee cloathed in white array : that is , hee shall haue euerlasting life and happinesse , so much is signified by white ●ayment as wee haue alreadie shewed . Hence the Church of Rome conclude , that a man may doe good workes respecting a reward . Answere . In some sort it is true ; for so it is recorded of Moses , Hebr. 11.26 . Hee had respect to the recompence of reward . But yet the recompence of reward , must not bee the principall end of our good works : for cheefely wee must thereby intend to testifie our faith , and our obedience vnto God , and with that wee may haue respect to euerlasting life . The second thing promised ; And I will not put out his name out of the booke of life . For the vnderstanding of this , two questions must bee scanned : First what this booke of life is ; Secondly , whether a man may bee blotted out of this Booke . For the first : this booke of life is nothing else , but Gods predestination or eternall decree of Election , whereby he hath chosen some men vnto saluation vpon his good pleasure . And this is called a Booke , because it is like vnto a Booke . For as the Generall in a Campe , hath the names of all his souldiours that fight vnder him , in a Booke ; and as the Magistrate of a Towne hath the name of euerie free man and Denison in●owled : so GOD in the booke of his Election , hath the names of all that shal be saued . For the second Question . A man may bee written in the Booke of life two wayes : either truely before God , or in the iudgement of men onely . Those whose names are truely before GOD written in this booke , cannot be blotted out ; For Gods counsell touching the eternall state of euerie man , is vnchangable . This the goulden Chayne of Gods decree , doth plainely shew : For whome hee hath predestinate , a them he hath called ; and whome hee called , them also hee iustified ; and whome hee iustified , them hee also glorified . Others there be that haue their names written in this Booke , only in the iudgement of men : and thus are all men written in the Booke of life , that professe the Gospell of Christ in his Church : for so charitie bindes vs to iudge of them : And these may haue their names blotted out . In this sence doth the Scripture often speake : as when the Prophet wisheth , b That God would blot his enemies out of the Booke of life ( meaning Iudas principally ) his meaning is , that it might bee made manifest , his name was neuer written therein . This then is the meaning of this promise : that they who doe auoid the occasions of sin , and haue care to keepe faith and good conscience vnto the end , haue their names written in the booke of life , and they shall neuer bee blotted out . Hence I gather two things . First , that the number of the elect , in respect of God is certaine : for the names of those which are to bee saued , bee as it were written in a booke , and being once written in , they remayne there for euer . Some doe teach , that all may bee saued , if they will : but this is a meere fancie of man : for what should th●●e need any booke of life , if that were so ? Secondly , hence I gather , that this number can neither increase , nor be diminished , let men doe wha● they can : If they had been of vs they would haue continued with vs. 1. Ioh. 2.19 . All that thou hast giuen me haue I kept , and none of them is lost . Ioh. 17.12 . Whereas a man may bee written in the booke of life , to wit , in the iudgement of men , and yet bee blotted out : hereby wee are to bee admonished , to looke vnto our selues , and to make conscience of euerie sinne , and to avoide and shunne the verie occasions thereof . For so long as wee professe the Gospell , and obey the same , our names bee in the booke of life : but when wee commit any sinne , we doe as much as in vs lyeth make a penne , and reach it vp to heauen to blot our names out of that booke : and they that keepe a course in sinning , doe plainely shewe that they were neuer truely written therein . Secondly , considering that the number of the elect is certaine , it must bee a motiue to cause vs to labour for some a●●●rance of election , that wee maye truely say , wee haue our names written in Gods booke . But here some bad person will saye , seeing the number of the Elect is vnchangeable , I will liue as I list ; for if my name bee in the booke of GOD , it shall neuer bee blotted out ; and if it bee not in , it can neuer be added . Ans. These men deceiue their owne soules : for they that haue their names written in the booke of life , shall liue as these few did in this Church of Sardis , in true faith and holy obedience . For he that is ordained to glorification , is ordained to iustification and sanctification : and it is impossible for him that shall be saued , to liue alway in sin , and therefore these men must rather labour to repent and beleeue , and to get some signes of their Election , that they may know that their names are written in the booke of life . The third benefite is this : I will confesse his name before my Father , and before his Angels . That is , in the day of iudgement I will acknowledge and professe him to be mine : one of mine Elect , that keepeth faith and good conscience vnto the end . I will take him from the companie of the wicked world , and set him on my right hand , and aduance him to glory , pronouncing vpon him the blessed voyce of absolution . Come , Thou blessed of my father . Mat. 25.34 . The end why this benefit is thus propounded , is to draw this church to professe the name of Christ in this world : for if they would professe Christ before men , hee will acknowledge them for his owne at the last day . This same reason here propounded , must induce vs to make a true confession of Christ against the world , & all Christs enemies : which to doe is a very hard matter , and man of himself cannot stand out ; but yet the consideration of this , that Christ will confesse him at the last day , will be a notable motiue and means to inable him thereto . If an earthly Prince should come to a man among a great company and call him by his name , speaking kindly vnto him , hee would esteeme it a great honour vnto him ; and for that he would not sticke to die in the Princes cause . Oh then , what honour is this , that Christ Iesus will in the last day vouchsafe to all those that in this life doe sincerely confesse him , and ouercome ! he will confesse them to bee his , and receiue them to his owne glorie . But on the contrary , those that will not confesse him heere , but disgrace him ; either by false doctrine or profanesse of life , will Christ at the day of iudgement vtterly disgrace , by denying them to be his , and there pronounce vpon them the fearefull sentence of condemnation , Goe ye cursed , &c. Which if we would then escape , and also procure vnto vs the ioyfull voyce of absolution : we must here labour to hold the truth of Christs doctrine , & also keep a good conscience vnto the end . But if we only professe him in iudgement , and not in the practise of a holy life , surely Christ will professe that he knows vs not , and then giue vs our portion with the diuell and his angels . The commandement followeth : vers . 6. Let him , &c : of which wee haue spoken . Verse 7. And vnto the Angell of the Church which is of Philadelphia , write : These things saith he , which is holy and true ; which h●th the key of Dauid , which openeth and no man shutteth , and shutteth and no man openeth . Here beginneth the sixt particular Epistle of our Sauiour Christ , from this verse , to the 14. And before it ( as to the rest ) is prefixed a speciall Commandement vnto Iohn , whereby he is enioyned to write this Epistle vnto the Church of Philadelphia ; the end of which commandement , is to warrant the calling of Iohn to write this Epistle : but of this we haue spoken before . The Epistle it selfe containeth three parts : a Preface ; the matter of the Epistle ; and the Conclusion . The Preface , in this verse : These things saith hee &c. wherein is set downe , in whose name this Epistle is sent ; namely , in Christs : where ( as in the former Epistles ) he is excellently described , for the winning of more credite vnto this Epistle . And that , first , by his properties : Holynesse and truth . Secondly , by his kingly office , in the words following . For his properties . First , Christ is sayd , to be holy . Quest. How can Christ be said to be holy as he is man , considering hee descended from Adam , who c●●ueyed his sinne and the guilt thereof , to all his posteritie ? The common answere is this ; That indeed , Christ descended from Adam , as hee is man : but his substance was sanctified by the holy Ghost in the wombe of the Virgin , and thereby hee was freed from Adams sinne . This answere is true , but not sufficient : for men besides the corruption originall , take from Adam the guiltinesse of that sinne which Adam committed . Now sanctification taketh away the corruption of sin , but not the guilt thereof , therefore a more full answere is this : That all which come of Adam by naturall generation , doe receiue by that order which God set in nature at the creation , saying , increase & multiply , both the nature of Adam and the sin & guilt thereof . But God for the preuenting of this in the Incarnation of Christ , ordained that Christ should not come of Adam by naturall generation , but by a miraculous Conception of the holy Ghost : whereby hee tooke the nature of man with the infirmities thereof , without the sinne of mans nature , or the the guiltinesse thereof . And thus is Christ free from sinne as he is man. Further , Christ is holy two wayes . In himselfe ; and in regard of his Church . In himselfe , hee is holy sundry wayes : first , in regard of his Godhead , for his diuine nature is holinesse it selfe . Secondly , as hee is man ; for his man-hood was not only freed from all manner of sinne , by reason of his miraculous conception , but it was also inriched and filled with holinesse , and that in greater measure than all men and Angels , for he receiued the gifts of the holy Ghost without measure . And againe , as he is man ; Christ is holy in regard of his obedience and actions , for liuing on earth he did actually as our suertie fulfill the Law for vs. Secondly , Christ is holy in regard of his Church . First , because hee is the authour of that holynesse , which is in euery member of his Church . Yea , hee is holy in regard of men in a further respect ; namely , as the roote of all mans holinesse , as he is Mediator . For looke as from Adam is actually conueyed originall sinne to euery one of his posteritie that commeth by naturall generation : so from Christ is righteousnesse and holinesse conueyed to all that beleeue in him : and for this cause hee is called a our righteousnesse and sanctification : and in this sence especially is Christ said to be holy in this place . Whereas Christ is said to bee holy not only in himselfe but for vs : here we must marke what is the principall thing in Christian Religion ; namely , to haue care to bee ingraffed into Christ , that from him wee may receiue grace to become new creatures : and feele in vs his power to kill our corruptions , and dayly to renew his owne Image in vs , in righteousnesse and true holinesse ; and that as truely , as wee feele in vs Adams corruption . It is not sufficient for vs to plead , that Christ will bee our Sauiour , and will free vs from all sinnes : but wee must labour to haue Christ conuay holinesse into vs , and that as sensibly as wee see the roote conuay sappe into the branches : and this holinesse wee must make to appeare in our liues , as the branches by their fruit , and leaues doe shew they receiue sappe from the roote . Secondly , here note , Christ propounds himselfe vnto vs and to all Churches , as a notable patterne to be followed ; giuing vs to vnderstand , that all that beleeue in him and looke to be saued by him , must bee holy as hee is holy : making conscience of euery euill way , for Christ is holy to make vs holy . Let vs therefore behold Christ , and see wherein hee expresseth himselfe to be holy ; and therein let vs follow him . So Iohn saith : Hee that hath this hope , purifyeth himselfe as hee is holy : that is , vseth all good meanes to conforme himselfe to Christs holinesse . Thirdly , hereby wee learne , that the common title giuen to the Pope , whereby hee is called ( Holinesse ) is a blasphemous title : for to be holy , is here made a propertie of Christ. And yet more is giuen to the Pope , than to Christ in this place , for he is called Holinesse , which is a title of God alone . The second propertie , whereby Christ is described , is Truth : Christ is sayd to bee true , in three regards : First , because hee is without all error or ignorance , knowing euery thing as it is . Truth is in Christ properly , and in the creatures onely by meanes of him . Secondly , because whatsoeuer hee willeth and decreeth , he doth it seriously , without fraude , deceit , change or contradiction , as the whole tenure of Scriptures doe shewe , wherein euery part is sutable and agreeable to another ; because hee maketh good euery promise made in his word , for in him all the promises of God are yea , and Amen . 2. Cor. 1.20 . Whereas Christ is sayd to bee true , yea , Truth it selfe : First , Wee learne a full difference betweene him , and all false wicked spirites , for they are spirites of error and falshood , for the diuell is the father of lyes , and the author thereof . Againe , whereas Christ is true in all his wayes , we ought without all doubting to beleeue his word , and all the promises made therein , that concerne our saluation . If Christ could erre or lye , and men bee deceiued by him , then they might iustly doubt of the truth of his word : but seeing hee is true in all his promises , wee must beleeue in him : and in all our distresses either of bodie or mind , depend vpon him : for he hath made a promise to helpe , and he will neuer faile them that rest on him . Thirdly , in this Propertie , hee propounds himselfe an example , to be followed of his Church and of vs , that as Christ is serious in his decrees , and constant in his promises ; so must wee purpose euery good thing seriously , and also make good whatsoeuer good thing wee promise . For , Lyers must bee destroyed . Psalm . 5. Vers. 6. They that loue , or make Lyes , must neuer come into Heauen but ●e shut out thence , and cast into the burning Lake of fire and brimstone . Reuel . 22.15 . But it is a note of a man , that is a good member of Gods Church in this world , and that shall bee inheritour of Christs Kingdome in Heauen , to speake the trueth from his heart . Psal. 15. Verse 22. And Lying is a note of the childe of the diuell . Ioh. 8.44 . Secondly , Christ is described , by his kingly office ; Which hath the key of Dauid , which openeth and no man shutteth , and shutteth and no man openeth . VVhere first , let vs see the meaning of the words : For which purpose wee must haue recourse to Esay . 22. vers . 22 : whence these wordes are borrowed , being there sayd of Eliachim . The circumstances of that Text , will easily shew the meaning of the wordes in this place : Shebna , who had been an ancient Steward to many of the Kings of Israel , was Treasurer also vnto King Hezekias : And because hee was an hinderer of Reformation intended by Hezekias , the Lord threatned to cast him out of his office : and further , the Lord signifieth that Eliachim shall come in his roome , and haue the same office ; now to expresse this thing , the Lord sayth : The Key of the house of Dauid shall bee layd vpon his shoulders : That is , Eliachim shall bee made a Steward of the house of Dauid euen of the Kingdome of Dauid , whereof Hezekias was Gouernour : ( for so the House of Iuda , and the House of Israel , are often put for the whole Kingdome of Iuda and Israel . ) And the giuing of a Key was an ancient token of placing and inuesting men in chiefe rule and authoritie ; so that the meaning of this place , is this : that God hath giuen vnto Christ soueraigne power , and authoritie of gouerning his Church . Quest. But why is Christ sayd to haue the Key of Dauid , for Dauids kingdom was a temporall kingdome , but Christs Kingdome is not of this world , Iohn . 18.36 . And yet it is said , The Lord God shall giue vnto him the Throne of his father Dauid : and hee shall raigne ouer the house of Iacob . Luk. 1.32.33 . Answ. Christ may bee sayd to haue the Keyes of Dauid , two wayes . First , Properly ; for when hee was borne of the blessed Virgin Marie , he was borne King of the Iewes , by right descent from his father Dauid , as his Genealogie plainely sheweth , Luk. 3. And also the question of the wise men at Ierusalem , saying : Where is the king of the Iewes that is borne ? Mat. 2.2 . And therefore when the Publicans asked tribute of him , he pleaded the priuiledge of a Kings sonne : albeit , to auoyd offence , he was content to yeeld of his right , & to pay tribute ; Thereby sh●wing ▪ that he had right to the Kingdome of Israel , though he would not take it vpon him & therfore came in such a time when the Kingdome was taken of the Romane Emperour . Secondly , he may bee sayd to haue the key of Dauids kingdome , Tipically ; for Dauids kingdome , was a figure of Christs kingdome ; and Dauid himselfe a type of Christ : as it is most excellently dysciphered in the Prophets ? Ier. 23.5.6 . & Hosea . 3.5 . where Christ is plainly called Dauid , by the name of him that was his type , signe , & figure . Quest. Why were not as well the Kingdomes of Nebuchadnezzar and Pharaoh , types of Christs kingdome , as Dauids ? Answ. Because Dauids kingdome , was a kingdom of light and pietie ; but theirs were kingdomes of sinne and iniquitie . And he is said , to haue the key of Dauids kingdom , because his kingdome and the righteousnesse thereof , was figured by the pietie in Dauids kingdome . And this kinde of speaking is iustifiable by Gods word . So Mat. 2.23 . Christ is called a Nazarite : which place hath relation to that which is said properly of Sāpson c who was a most excellent figure of Christ , and did most notably represent him in his death , wherein hee killed more than in his life . Now Christ is called an Nazarite , not because he obserued their rites , and orders , for that he did not : he dranke wine , so did not the Nazarites : but because he was the truth , and substance of that order : for in him was fully accomplished that holinesse , which was figured by that order ; for he was perfectly seuered from all sinne and pollution . And so here , he is said to haue the key of Dauid , because hee had the soueraigntie which was figured by Dauids Kingdome . Which shutteth and no man openeth , and openeth and no man shutteth . Here Christs kingdome is compared to a house , which can bee opened and shut , by none but Christ ; whereby is signified , that none hath power aboue Christ in his Kingdome , and that his power therein , is soueraigne and absolute . So that hereby is meant , that Christ Iesus sitting in heauen , hath soueraigne power and authoritie ouer the whole Church of God , to gouerne the same . That we may the better vnderstand this soueraigne power of Christ , we must know , it hath three parts . I. To prescribe . II. To iudge . III. To saue ; or destroy . In Prescribing , Christ hath absolute power , and that in sundry things : as first , in prescribing doctrines of Faith , and Religion vnto his Church , to bee beleeued and obeyed , and that on paine of damnation . This power he puts in execution , when in the bookes of the old and new Testament , hee prescribeth the doctrine of the Law & the Gospel , to be obeyed and beleeued . And none but he can make an Article of Faith , or a law to binde the conscience : and therefore Paul saith , Whosoeuer shal teach any other Doctrine , then that which ye haue receiued of vs , let him be accursed . Gal. 1.8 . Secondly , for regiment ; he hath absolute power to prescribe how he will haue his Church gouerned , and by whom : and therefore Moses , when he was to make the Tabernacle , d did all things according to the patterne that the Lord gaue vnto him . So Dauid gaue to Salomon patternes of all things that were in him , by the spirit touching the building of the house of God , 1. Chron. 28.12 . Thirdly , hee hath absolute power to appoint the time of keeping his Sabbath : for as the ordaining of a Sabbath belongs to Christ , so doeth the changing thereof : hee that prescribeth worship must prescribe the ordinary set time thereunto , which is to continue to the end . And therfore it is but an opinion of men , to hold that the church may make two ▪ or moe Sabbath dayes in a week , if they wil. Fourthly , In prescribing the Sacramēts ; and therefore e Paul saith , What I haue receiued of the Lord , that deliuer I vnto you : speaking of the Lords Supper . For hee that giues grace , must also appoint the signes and seales of grace . The second part of Christs soueraigne power , is power of Iudgement : which is a soueraigne power to determine on his owne wil , without the consent of others , or submission to men or Angels . And in determining , Christ hath two priuiledges . First , to expound scripture ; the absolute power of expounding the Law , belongeth to the Law-giuer ; and his exposition is Authenticall . Secondly , to determine of all Questions , and Controuersies in Scripture . And therefore it is a wicked opinion of the church of Rome which hold , that the principall Iudge of interpreting Scripture , and decyding controuersies , is the Church . The third part of Christs soueraigne power , is to saue , and destroy . This is expressed in these words : Hee openeth and no man shutteth , and shutteth and no man openeth : and for this cause he is sayd f to haue the keyes of hell and of death . Whereby is signified ; first , that hee hath power to forgiue sins : for that hee procureth at his Fathers hands . Secondly , that hee hath power to condemne : for when men beleeue not his word , hee hath power to hold them in their sins , for which he can cast them into hell . The ground of this three-fold power of Christ i● this , because hee is soueraigne Lorde , ouer his Church , and the members thereof . The Church of Rome saith , that this key of Dauid , hath more in it then soueraigntie ouer his church : to wit , a power to make and depose Kings that bee in his Church . This they teach , that they might proue the Pope to haue title in ordayning and deposing of kings , by vertue of the keyes . But they erre grosly ; for though Christ as he is Mediatour , bee aboue all kings , yet in that regard hee neither maketh nor deposeth any kings : and therefore he saith plainly , g My kingdō is not of this world . This caused him to refuse to take vpon him the office of an earthly Iudge or prince , to h deuide an inheritance betweene two brethren . Hence it was ; that he i refused to giue sentence of the adulterous woman . And yet as Christ is God , hee maketh or , deposeth earthly kings : so the wise mail speaketh of him in the person of wisdō : k by me kings raign . For the further cleering of this , we must handle another point , which is deriued hence ; concerning the power of the keyes : which is a power whereby the power of the keyes of Dauid is put in execution . This power of the Keyes is mentioned , Mat. 16.19 , when Christ saith vnto Peter ; I will giue vnto thee the keyes of the kingdome of heauen , and whatsoeuer thou shalt bind vpon earth ▪ shall be bound in heauen ; and whatsoeuer thou shalt loose on earth , shall be loosed in heauen . This power of the keyes , is a ministery granted to Gods church , to open and shut the kingdome of heauen . First , I call it a Ministerie : that is , a seruice ; because whatsoeuer the church doth in Christs name , is nothing but the duetie of seruantes vnto their Lord : from whence it is , that the most worthy members and officers that euer were in the Church , as the Prophets and Apostles , were but the Ministers of Christ. That this is a seruice , I shew more plainely thus ; When Adam fell ; in his sinne all mankinde fell with him , and thereby were all barred from the kingdome of heauen . Now since that fall , Christ became man , and in his manhood satisfied the iustice of God for mans sinnes . And this satisfaction of Christ , is properly that key whereby heauen is opened , beeing opposite to mans sinne whereby it was shut . And Gods Church and Ministers cannot properly open Heauen by any power they haue , but onely reueale vnto men what Christ hath done for them ; and withall apply vnto them , the doctrine of Christs satisfaction which is reuealed . And in this regard they are said , to open and shut the kingdom of heauen ; not as Lords , but as ministers & seruants . Next I adde , that this power is giuen to the Church : that is , to the companie of of true Beleeuers called to saluation by Christ , and to none other : and therefore it is sayd of them ; l Whatsoeuer you bind on earth shall be bound in heauen , &c. Thirdly , I adde the end of this power of the keyes : To open and to shut heauen . How the Church doth this , Christ that gaue this power knoweth best , and hee hath set it downe , Iohn . 20.23 . Whosoeuers sinnes ye remit , they are remitted : and whosoeuers sinnes ye retayne , they are retayned . The Church therefore opens heauen , when it pardons mens sinnes : and it shuts the same , when it lawfully retaines their sinnes , and holdeth them vnpardoned : besides this , there is no opening and shutting of heauen committed to the Church . Quest. Can the Church pardon sinne , or retaine the same ? Answ. Yes , for these are the wordes of Christ : but let vs see how . It is one thing to giue sentence of the pardon of sinne , and another to pronounce the same sentence giuen . To giue the sentence of the pardon of sinne , is onely proper to Christ , the head of the Church ; no Saint , nor Angell hath that priuiledge : but yet the Church pronounceth the sentence of pardon giuen by Christ. If wee should say , the the Church should pardon sin ; we should rob Christ of his honour , for that is a priuiledge of his Godhead . Thus wee se● what the power of the keyes is . The right vse of this power , is when the Church doth vse the same for the opening and shutting of heauen : First , in the name of Christ alone , as a seruant ; Secondly , according to the rule of Gods word , not after mens affections or inuentions ; Thirdly for this end , to bring sinners to repentance , & to continue them therin that they may be saued : and to the Church thus vsing this power , Christ hath promised : that whatsoeuer they binde in earth , shall be bound in heauen ; and whatsoeuer they loose in earth , shall bee loosed in heauen . Mat. 18.18 . Further , this power of the keyes , hath two parts : the ministerie of the word ; and spirituall iurisdiction . The key of the Ministerie of the word , is set downe & established by Christ Mat. 16.19 , I will giue vnto thee the keyes of the kingdome of heauen &c. This ministery of the word is a key , because it opens & shuts heauen ; this it doth two wayes . First , by teaching and explayning the substance of religion , the doctrine of saluation , whereby men must come to heauen ; & in that regard , is called the key of knowledge ; Lu. 11.52 . Secondly : by applying the promises of the Gospel , and the threatning of the Lawe : For when in the ministerie of the word , the promises of remission of sins & life euerlasting , are applyed to beleeuers that repent , then the kingdom of heauen is opened ; & when as in the same ministerie of the word , the curses of the law are denoūced against impenitent sinners , then is the kingdom of heauē shut . Yet touching the ministerie of the word , this distinction must be remembred ; that otherwhiles the church is certen of the faith & repentance of some men , or some congregation ; and then they may pronounce remission of sins absolutely . But otherwhiles they are vncerten of their faith and repentance , or of their impenitencie ; & then they must accordingly remit or retaine mens sins , that is , conditionally ; pronouncing the remission of sins to all that repent : & denouncing damnation to all that repent not . And thus is the word to be publikely handled in Gods church at this day , because our congregations are mixt companies , consisting of some that repent & beleeue , and of others that doe not truely repent nor beleeue . The second part of this power of the keyes , is spiritual iurisdiction : I call it spirituall , to distinguish it from that outward iurisdiction whereby the common-wealth is gouerned . That this spiritual iurisdiction is a key , may appeare , Mat. 18.16.17.18 , If thy brother offend thee ( saith Christ ) admonish him priuately : if hee heare thee not , yet take with thee two or three : if he heare not them , tell it to the Church ; & if he refuse to heare the Church , let him bee vnto thee as an heathen man , and as a publican . Then followeth the promise ; Verely , I say vnto you , whatsoeuer ye bind on earth shal be bound in heauen ; and what soeuer ye loose , shal be loosed in haauen . This spirituall iurisdiction , is a power whereby the Church pronounceth sentence vpon obstinate offenders in the Church , and puts the same in execution . And it hath two parts : Excommunication ; and absolution . Excommunication is an action of the Church in Christs name , excluding an obstinate offender that is a professor of the Gospel , from all the priuildedges of the Church , and from the kingdom of heauen . So Paul a commandeth the incestious man to be committed to Sathan : that is , not onely put out of the kingdome of Christ , but also after a sort made subiect vnto Sathan , to bee outwardly afflicted by him . And therefore Christ saith : If b he heare not the Church , let him be vnto thee as an heathen man : that is , as one that hath no title to the kingdome of heauen . Heere may some say ; Can the Church thrust any man out of the kingdome of heauen ? Answ. It is Christ only that receiueth men in thither , and it is he alone that must thrust them out : the Church doth not properly either receiue men in , or put them out ; but onely pronounce and declare what Christ doth in this behalfe . As if a man that liues in the church bee a common drunk●rd ; the Church finding in Gods word , that c no drunkard can inherite the kingdome of heauen , which is the sentence of Christ , may pronounce the same against him , and so exclude him from the kingdome of heauen . Obiect . The true child of God may be excōmunicated , but he can neuer be excluded from the kingdome of heauen . Ans. The true childe of God may for a time , and in part be excluded the kingdome of heauen . In part ; as a man that hath freedome in an incorporation , may lie in prison for some trespasses , and so want the vse of his freedome , though he be a freeman : so the child of God , for committing sinne , may want the vse of his libertie and freedome which he hath in Gods kingdome ; and for a time , while hee liueth in sinne without repentance , yet wholly and for euer hee cannot : but so soone as hee repents , hee shall bee receiued certainely againe : for no man is to bee barred either from heauen or the Church , any longer then hee remaineth impenitent . Whereas this censure is such , as doth exclude a man both from the kingdom of heauen and the liberties of the Church till he repent ; we may here see , that this censure ought to bee vsed with great reuerence , feare and consideration : euen such or greater , as wee would vse in the cutting of a member from the bodie . The abusing therfore of this sentence in small matters , cannot but be a grieuous sin , and a breach of the third Commandement , wherein one of Gods most weightie ordinances is taken in vaine . Further , one speciall degree of Excommunication is Anathema : which is , when one is pronounced to bee condemned , whereof Paul speaketh , 1. Cor. 16.22 . But this is not pronounced vpon any , but on those that sin against the holy Ghost , and therfore it is seldom vsed because that sin is hardly discerned : cōsisting not so much in the speech , as in the malice of the heart against Christ. The second part of this spirituall iurisdiction is absolution : which is , when a malefactor vpon his sufficiēt repentance , is approued to be a mēber of the Church ; and is admitted to the kingdome of heauen . And yet here the Church receiues him not into the kingdome of Christ , but only declareth vpon his repentance what Christ doth : and thus we see wherin Ecclesiasticall iurisdictiō consisteth : & what be the parts of the power of the keyes . For the better discerning of this power of the keyes , wee must remember foure special abuses hereof that haue takē place in Gods Church for many hundred years . The first is this : that in former Ages the church hath giuen this power of the keies to Peter alone , debarring the same from all other , euen from the rest of the Apostles : as though they had only the vse , not the right of this power . But the ease is plaine , this power belongs to euery true minister of the Gospel , though they be not Apostles , as well as it did to Peter ; for in the promulgation of this power , Mat. 16.19 , thogh Christ direct his speech to Peter , yet he speaketh vnto all , as the circumstances of the place doe plainly shew ; for Christs question ( Whom say ye that I am ) was made to all ; nowe because it would haue beene great disorder in that holy company , for all of them to haue spoken ; therefore Peter being both ancient and bould of speech speaketh for all , and the rest answered in his person : and so accordingly Christ speaking to Peter , doth make a grant of this power vnto all his disciples in his person And therefore Ioh. 20.23 : He giues this power to all ; saying plainly : Whosoeuers sins ye retaine , they are retained , &c. So that the word of God is plaine in this point , to satisfie the conscience of any that is not wilfully addicted to the Popish religion . Quest. Whence haue the Ministers of the Gospell this power ? Answ. By succession from the Apostles ; for Christ saith , Mat. 28.19.20 , Goe and preach , I will be with you to the end of the world . Where he cannot meane the Apostles only ; but with thē all Ministers that did preach and baptise after them , making this promise to the Apostles ; not as they were Apostles , but as they were Ministers and preachers of his Gospel . The second abuse is , that the Church of Rome , hath turned the power of the keies into a supremacie ouer the church : making it to bee a soueraigne authoritie ; whereby Peter , and his successors the Popes , haue libertie to make Lawes , Canōs , & constitutions which bind the conscience ; as also to make kings and to depose the same . A most notorious abuse of this power , which is no superioritie but a ministerie : the chiefe power whereof , consisteth in the dispensation of the word , & wil of Christ. For Christ said not to Peter , I will giue thee the keyes of the kingdoms of mē , but of the kingdom of heauen . The third abuse hereof is , that the church of Rome , hath thereby for a 1000. yeeres almost , barred Kings , Queenes , and Emperors from being Gouernors ouer the Churches of God : an error flat against Scripture ; for when as good King Iosias intended the reformation of religion , and the abandoning of Idolatrie , he made a couenant with the Lord for the accomplishment of the same : & is said a to haue caused all that were found in Ierusalem , and Beniamin to stand to the couenant which he made . Now shall we say Iosias did euill in causing thē so to doe ? God forbid : It is recorded of him by the holy Ghost for his cōmendation . Obiect . But Gods pastors & teachers haue the power of the keyes , and princes haue not ? Ans. True ; but yet they haue a ciuil power wherby they rule ouer Gods Church : for there is a ciuil power , & a spirituall power . Princes rule not by any spirituall power , but ciuilly : & therby they haue power to compell all their subiects to the outward means of Gods worship , & to forsake Idolatrie , and may also punish those that obey them not . Obiect . By this power of the keyes , Kings and Queenes are brought vnder Pastors ? Answ. In Pastors and Ministers we must consider their persons and goods , & their office and word which they bring : Princes are ouer their persons and goods , and yet may be vnder their word & Ministerie : because therein they stand in Christs stead . Yet al this sheweth nothing why Princes in Gods Church should be so robbed of their right , as the Church of Rome doth . The fourth abuse is , that the Church of Rome for some 800. yeeres , hath turned the power of the Keyes vnto the Priest , in their Sacrament of Penance : for wheras by Gods word the Ministers power is onely to pronounce the absolution of Christ , with them euery Priest sits as a Iudge , and all the people come vnto him as to a Iudge , making knowen vnto him all their thoughts , words , and deeds , ( as neere as they can ) wherein they haue broken any Commandement : which done , the Priest enioynes him to bewaile his sinnes , and after contrition , doth properly giue sentence of pardon , euen as Christ himselfe doth : and then after appoints him workes of satisfaction , to be done for the temporall punishment of his sinnes : which done , his sins are pardoned in heauen . Where behold a most deuillish practise , as may appeare by the manifold errors contained therein . As first , the confession of all a mans sinnes ; which hath no warrant in Gods word . Secondly , that the Priest should giue sentence of pardon , is a most notorious practise , whereby Christ is robbed of his honour : for the Pharises could say , None can forgiue sins but God : that is properly , Mark. 2.7 ; Which Christ approueth , and it is must true ; for he that can forgiue sins properly , must make satisfaction for sins . Thirdly , they absolue from the fault , but they will not forgiue the punnishment ; and thereby they robbe others to inrich themselues . Fourthly , they enioyne satisfaction to God by men for their sinnes : whereby they doe nothing els but ouerturn the al-sufficient satisfactiō of Christ , and enioine that to man which is impossible . Al these are most horrible abuses of this power , which ought to bee knowen and considered , being a sufficient warrant vnto vs , that the Church of Rome is no true church of God : for though the Pope cary in his armes the keys , yet they are not the keyes of heauen , but of hell . For he hath made moe places of rest and woe , than euer God did : as Limbus p●t●ū , and Purgatorie , & therefore must needs make moe doores thither , and so moe locks & keies . By this doctrine , touching the keyes of Dauid giuen to Christ , and the power of the keyes in the church deriued thence , we may learne sundry things . First , that Christ , who hath the keyes of Dauid to open and shut , doth not open to all , but to some onely . The reason hereof is this : Adam beeing created in integritie , was in the fauour of God : but by his sinne he lost the fauour of God , & so barred himselfe both out of the earthly and heauenly paradise : and all his posteritie by the same sin , and by their owne actuall sins are likewise debarred : for b sinne is a partition wall betweene vs and God : and a c cloud between our praiers and God himselfe ; as Ieremie speaketh : so that sinne is the cause of this exclusion : and so many sins as a man committeth , so many bolts and barres hee maketh to exclude himselfe from the kingdome of heauen . The consideration whereof , should moue euery one to take a narrow view of his miserable state in himself , through Adā : for by originall sin wherin we were born and by our actual transgressions wherin , we liue , we barre our selfe from the kingdome of heauen . It is lamentable to see how the whole world lyeth in sinne , and how the deuill bewitcheth men to conceale or diminish their sins ; making great sins small , and little sinnes none at all : when as the least sinne which they commit , ( without repentance ) is sufficient to barre them for euer out of the kingdome of Heauen . Againe , seeing euery sinne doth barre vs out of Heauen , this must be a motiue , to induce euery one of vs , to repent of all our sinnes , to bewayle the same , & to pray earnestly for the pardon of them in the death of Christ : and continually to labor to turne vnto God from all sinne , because if wee liue but in one sinne , it will bee a mightie bar●e sufficient to exclude vs the Kingdome of heauen eternally . Thirdly , seeing Christ keep● the keyes of heauen ; heereby wee are taught to come vnto Christ , & to seek by him to enter into the kingdom of heauē . For Christ by his death hath opened heauen : as hee sayd vnto Nathaniell and Philip , a Verily , verily ; I say vnto you , hereafter shall yee see heauen open : meaning by the ministrie of the Gospell : and seeing it is open , we must striue to enter into it , as the men in Iohn Baptists time did , Mat. 11.12 . This we do by endeuoring to become good members of Gods church on earth : for that is the dore and suburbs of the Kingdome of heauen , which euerie one must enter into , that would come to heauen it selfe ; euen as a man that would goe into a house , must needs come to the dore . Now in the Church there is the true dore which is Christ himselfe : and the key thereof which is his word , and the ministerie of the word , which doth locke and vnlocke the same . Quest. What shall we doe to become true members of the Church ? Ans. We must doe two things : First , humble our selues for all our sinnes , praying vnto GOD for the pardon of them , and beleeuing the same through Christ. Secondly , endeauor and purpose by Gods grace euerie day to leaue the same sinnes . This doing , wee are at the dore of heauen , and if wee would haue our soules enter into heauen when wee die , this wee must doe while we liue . But if we enter not into the dore of grace , by the key of knowledge in the ministerie of the word while we liue , wee shall neuer come to the gate of glorie after death . Vers. 8. I know thy workes : behold , I haue set before thee an open dore , and no man can shut it , for thou hast a little strength , and hast kept my word , and hast not denyed my name . In this verse , and so forward to the twelft , is contayned the matter of this Epistle , which may bee reduced to three ●eads : a Praise ; a Promise ; and a Commaundement . The Praise in this eight verse . The Promise in the 9. and 10. The Commaundement in the 11. For the first , the Praise of this Church is first summarily propounded : I know thy works : which hath beene expounded , and the end thereof , with the vses in the former Epistles . Then hee addeth the reason of his cōmendation , wherin are two things to bee obserued . I the signe of Christs approbation , in these words : I haue set before thee an open dore . II. their conuersation , or the workes which Christ approoued : In the words following , Thou hast a litle strēgth , and hast kept my word , & hast not denied my name . Both these may be vndetstood , either of the Angell and Minister of this Church : or of the whole Church also . I take it to bee meant of both . Being spoken of the Minister of this Church , the words beare this sence : Behold I haue set before thee an open dore , &c. That is , behold and consider , I haue vouchsafed vnto thee oportunitie and libertie to preach the Gospell , and thereby to conuert men vnto me . So much S. Paul meaneth by the dore of vtterance , 1. Cor. 16.9 . For thou hast a little strength , and hast kept my word , and hast not denyed my name , That is , though thou be indued but with a small measure of gifts pertaining to thy calling , yet thou hast maintayned my Gospell , and hast not denyed my name . These words being thus expounded , doe affoord vs these instructions . First , from the signe of his approbation wee learne : that it is a great priuiledge for any Minister to haue libertie to preach the Gospell , and thereby to conuert men vnto Christ : so much the word of attention behold importeth , which may also further appeare by this , that the most famous and worthy Prophets of God , were not alwayes vouchsafed this fauour , as Isay and Ezekiell : who were sent sometime to harden b thy people . And Christ himselfe complaineth of the want of this priuiledg , saying , c I haue spent my strēgth in vaine : and in regard of this priuiledge , the Ministers of the Gospell are called d Sauiors . And by reason of this libertie , they haue title to the promise of shining as starres in glorie , Dan , 12.3 . This therefore is an vnspeakable mercie , and so ought to bee esteemed : and all Ministers that haue the same vouchsafed vnto them ought highly to magnifie the name of God for it , and to value it more worth , than all earthly blessings whatsoeuer . Secondly , from the workes which Christ approoued in the Angell of this Church , we may obserue , that Ministers indued with small measure of gifts , may bee able to doe great seruice vnto God in his Church . This thing is plaine in the Minister of this Church : and might also bee shewed by manifold examples of such men in all ages : but to come to our times . In the dayes of Queene Marie , when Religion was in banishing , this our famous Schoole of the Prophets , had many learned men in it : yet not one of them stood out for the defence of the Gospell : when as a poore secular Priest not three miles off , who was far behind them in gifts of learning and knowledg , yet hauing the truth reuealed vnto him , did stand out for the maintenance of the same , euen to the sealing of it with his blood . And at this day many men of smaller gifts in the ministrie , doe more further the Gospell , by the encrease of the knowledge of Christ crucified and true obedience , than those that are inriched with far greater gifts of knowledge both in tongues and arts : so as though they be many hundred degrees short in regard of schoole-learning , yet they go as farre before them in benefiting Gods Church . If this be so ( will some say ) then it is needlesse for men to bee brought vp so much in the schooles of learning ? Ans. Not so , for as much as may be , Gods Ministers ought to haue knowledge of Schoole-learning , both in Artes and tongues . And yet for all this , it oft commeth to passe by Gods prouidence , that the greatest Clerks for learning , are lesse profitable to the church , thā men of smaller gifts . This God doth to humble the learned , that they be not proud in themselues : And to magnifie the worke of his spirite in the weaker instruments . Further , these words must also be vnderstood of the whole Church . And then they beare this sence . I haue set before thee an open dore : That is , I haue vouchsafed vnto thee a speciall priuiledge , euen libertie to enter into the kingdome of heauen . From whence we obserue : That libertie to life euerlasting , is a speciall priu●ledge belonging not to all men , but onely to the Church of God , and the true members of Christ. This point hath sundrie vses . I. to confute this erronious opinion : That Christ did effectually redeeme all and euerie man. Which is ●●at against Gods word , and this text : for those that are effectually redeemed , haue libertie to enter into the kingdome of heauen : but all men haue not that libertie ; for then it were no priuiledge of Gods Church alone , to haue heauen opened vnto them . II. Seeing this is a priuiledge which God vouchsafeth vnto his church , to haue heauen gate opened vnto them . Hereby we are taught to take the benefite of this libertie while the dore is open : and in time to striue to enter therein . For as Christ telleth Nathaniell , the church of the new Testament , shall by faith see heauen open . a We must not therefore neglect this oportunitie . But it is our common shame , that wee be slacke in seeking the kingdome of God , and the righteousnes thereof , suffering our selues so to bee clogged with heapes of sins , and worldly lusts , that we can neither walke in that straight way , nor enter into that dore that leadeth vnto life ; for sinne is ●n heauie burden , like a great packe that will not suffer a man to enter into so strait a dore . We must therefore cast off all sinne , that hee may so enter in , and walke in the way of life . And no man can shut it . Here is the continuance of the former benefite , against all aduersarie power whatsoeuer . And this againe confuteth another opinion of the same kinde with the former : to wit , That Christ dyed for euerie man , but yet some are not saued , because they wil not : they shut heauen dore against themselus . But this opinion cannot stand : for none can shut heauen dore against them , to whome Christ hath set it open effectually : neither sinne , Satan , nor the world , no not man himselfe , nor all their power together . For herein is the will of man ruled by the will of God : and looke whome God will haue to enter into heauen , them doth hee encline to will their owne saluation ; and also make vnwilling euer to shut this dore against themselus . For thou hast a little strength , and hast kept my word , &c. That is , Thou art indued with some measure of grace , as of faith , hope , and righteousnesse : and according to that measure thou hast maintained my word , and not denyed my name . Hence we learn , that a man indued with a small measure of Gods grace , may doe workes pleasing vnto God , & by the same grace come to life ●uerlasting . Christ saith to his Disciples ; a If your faith were as much as a grain of mustard seed , by it should you bee able to remooue mountaines . Now that which is here sayd of the faith of miracles , may in like sort be said of all faith , and so of iustifying faith ; if a man haue neuer so small a measure therof , yet thereby hee shall doe workes acceptable to God : for as Paul teacheth , Gods children receiue , not the tenths , but b the first fruits of the spirit ; that is , a small measure of grace in this life , which is , onely a pledge of that which they shall fully receiue in the world to come ; for this cause is Rahab commended for her faith , c although it was but small and weake , as wee shall see if wee read the whole Historie , Iosh● . 2 : For God accepteth of man , according to that hee hath receiued . It is not so much the measure of grace that saueth a man , as the truth of grace before God. This serueth notably for the comfort of those that haue care to keepe faith and good conscience . Such are most dismaied by reason of their wants & corruptions : but they must know that God approoueth of their grace , though it bee but small , if so be they haue care to increase in grace , and doe striue to please God in all things , according to the measure of grace receiued . II. Hereby euerie one must be encoraged to embrace and obey true Religion . Many bee dismayed herein , by reason of the great measure of obedience , which they thinke God requireth ; and therefore they leaue of all obedience . But this ought not to bee so ▪ for God approoueth of a man in Christ , according to that grace which hee hath , be it more or lesse ; and not according to that which by the law he ought to haue . And yet none of all this must make vs slacke and negligent in vsing those means which God hath vouchsafed vnto vs for the increase of grace , that so wee may also increase in true obedience . And hast kept my word , and hast not denyed my name . Here hee setteth downe two workes , for the which he commendeth this church . First , their faithfull keeping of the word of Christ. Secondly , the profession of his name in the time of persecutiō . This behauior of this church , must be a paterne and a looking glasse for vs to square our conuersation by . For these works ; Thou hast kept my word , and hast not denyed my name , though the words be few , yet they continue much in them : signifying , that this Church had speciall care of keeping Gods word in euerie Commaundement , both legall , and euangelicall . Happie were our Church if the same might truely be said of vs , that we had care of obedience vnto God , and of the true profession of his name . But generally we faile in practise , though in outward profession we make some shew thereof , Thus much of the praise of this Church . Vers. 9. Behold , I will make them of the Synagog of Satan , which call themselues Iewes , and are not , but doe lye ; behold , I will make them , that they shall come and worship before thy feete , and shall know that I haue loued thee . Heere followes the second part of this Epistle ; namely , the Promises of Christ , which are two . First , concerning the conuersion of certaine Iewes , vers . 9. Secondly , concerning the deliuerance of these Philadelphians in the time of temptation . vers . 10. For the first of these promises : In all likelyhood , there was in this Citie of Philadelphia , a Synagog of the Iewes which bare an outward shewe , that they were the true worshippers of God ; albeit they denyed the name of Christ , and persecuted his Church . Yet Christ here promiseth , that he will conuert them , and make them members of his Church , and cause them to worship him in the congregation before this Church of Philadelphia . In this promise , note three points touching the conuersion of these Iewes . The Author thereof : The parties conuerted : and the fruit of their conuersion . For the first ; I ( saith Christ ) behold , I will make them . The wordes are verie significant , being doubled : and they make Christ the whole and sole author of their conuersion . Hence we learne , that in the conuersision of a sinner , God hath the whole and sole worke : true it is , that a man willeth his conuersion in the act thereof , but yet it is God that worketh that will in him , it is not of himselfe . This confuteth the erronious Doctrine of free-will in the Church of Rome , whereby they teach , that a man can dispose himselfe to worke out his saluation , being onely helped by Gods grace . Like vnto a sicke man , who though he bee weake , yet being holden vp by another , can goe of himselfe . Ans. But Saint Paul teacheth vs , That a man by nature is not sick , or weak with sinne , but starke a dead in sinne : and can no more mooue himselfe in the worke of his conuersion , thā a dead man in the graue , in the worke of his resurrection . But they say , by this wee make a man like vnto a blocke . Answ. Not so , for though hee cannot turne himselfe vnto God , yet hee hath his will and vnderstanding free to vse in ciuile and outward actions : and besides the●e is a possibilitie in his nature to bee conuerted by grace , which is not in a blocke . Again , wheras Christ sayth , I will make them come , and they shall come . Heere is plainly confuted the Doctrine and opinion of some , which hold , That a man being effectually called , may come vnto Christ , or not come at his pleasure ; when God hath giuen grace , man may receiue it , or refuse it , if hee will. This is flat against this text , for God will make them come , and mans will must bee plyable to Gods will in this matter . But they alleage , Mat. 23.37 . Oh Ierusalem , Ierusalem , how oft would I haue gathered thee , as a hen , &c. but thou woldest not . Answ. Christ there speaketh not of the wil of his good pleasure , for that cannot be resisted ; But of his signified will in the ministerie of his Prophets , and by himselfe as hee was a Prophet , and the Minister of circumcision vnto the Iewes : for so he might will their conuersion , and yet they will it not . Obiect . 2. Act. 7.51 . Ye stiffe-necked Iewes , ye haue alwayes resisted the holy Ghost . Answ. That must be vnderstood of the ministerie of the Prophets and Apostles , who spake by the spirit of God : and not of the spirit himselfe . II. point . The parties conuerted , namely , Them of the Synagog of Satan ; Such as called themselues the onely true worshippers of God , and yet indeed and in truth , were no better than the slaues of Satan . This is to be obserued : for hereby we may see , that not onely sinners which commit small sinnes , are conuerted vnto God ; but euen grieuous and ancient sinners : such as haue long conc●●ued the slaues of Satan . Christ died not for painted sinners , but for grieuous sinners : and therefore Paul chargeth Timothy and the Ministers with him , b To waite for the conuersion , and repentance of them that were taken in the snare of the Diuell , and that according to the Diuels owne will. Rom. 1.28 , Paul speaketh of some Gentils that were giuen vp to a reprobate sence : which was a fearefull case , and yet no doubt , many of them were after turned to beleeue the Gospell ; for such are they , that are taken in the snare of the Diuell , and yet there is repentance to be wayted for of them . This Doctrine must not bee abused to libertie in sinning ; for that is the right way to cast our soules into the pit of destruction . But yet seeing Christ will bring home into his kingdome most greeuous sinners , we must hereby take occasion not to be discouraged , either by the greatnesse or multitude of our sins from comming vnto Christ. For marke , Christ only raysed three that were dead to life : Iayrus daughter that was newe dead : the widowes Sonne that lay on the herste and Lazarus that lay stinking in the graue . This is a notable figure of the conuersion of sinners : hee will not onely call to repentance small and young sinners , but euen great and old sinners that lye rotting and stinking in the graue of sinne , as Lazarus did in the graue of death . Hee came to call sinners to repentance , and to saue the lost sheepe , which are readie to bee deuoured by Woolues and wilde beasts . Wee must all blesse the name of Christ for this his large mercie , and in time lay hold vpon it , and repent . III. point . The fruite of their conuersion , in these wordes : They shall come and worshippe before thy foote , and shall knowe that I haue loued thee . These wordes may bee fitly expounded by another place of scripture , 1. Corinth . 14.24.25 . If all prophesie , and there come in one that beleeueth not , or one vnlearned , he is rebuked of all men , and iudged of all , so as the secrets of his heart are disclosed , and he will fall downe on his face , and worship God , and say plainly God is in you indeed : so that the meaning of these words is this . I will cause thē to come to the cōgregation of Gods people , & at their feet to fall downe and worship the true God. Heere are set downe twoo notable fruits of the conuersion of a sinner . First , concerning God : The second , concerning the Church . The fruit of conuersion that respecteth God is , The true worship of God : noted in these words , I will make them come and worship ; that is , In spirite and truth with bodie and soule , to adore the true God. This fruite no man can bring forth till hee bee conuerted : For a the wicked and naturall man cals not vpon God ; True it is , they will acknowledge there is a God , and that the same God is to bee worshipped , and therefore they will come outwardly , and heare the word , and receiue the elements of the sacraments ; but the true worship of God , is in spirite and truth from the heart , which a naturall man cannot perfourme vnto God. This is the fruit of true cōuersion , which when a man receiueth , hee doth heare the word of God with reuerence , tremble at Gods iudgements , and mingle the Doctrine of the Gospell with faith in his heart ; and in calling vpon God hee feeles his sinnes , and therefore by prayer doth earnestly desire the supply of grace , and the remission of his sins , hauing his hart also beleeuing that he shall receiue mercie : And in thankesgiuing his heart is filled with ioy , and the grace of thankefulnesse , so as being conuerted , all his worship vnto God is in spirit and truth . In the worship of these Iewes , are noted three properties required in God● seruice . First , it must bee willing and cherefull : so did these Iewes worshippe GOD ; For they are sayd , not onely to worship GOD , but to come and worship GOD : and thus doe all Gods children worship him . Isay. 56.7 , Those whom God bringeth to his mountaine , hee maketh ioyfull in his house of prayer . Psal. 110.3 , They shal come willingly in the day of assemblies . By this propertie , wee may see a great number at this daye euerie where come farre short in the true worship of GOD : for most men neuer regard the preaching of the word , but content themselues with morning and euening prayer : which they frequent to auoide the penaltie of the lawes of the Magistrate , and the shame of the world . But these are miserable worshippers of God , his worship ought to bee free and willing . The second propertie : The worship of God , must bee expressed with seemely , meet , and conuenient gesture . The word translated Worship , signifieth doing of reuerence with bowing of the body and knee : and therfore it is not an indifferent thing , but necessarie , to vse conuenient gesture in Gods worship , that thereby the grace and humilitie of the heart may bee expressed . The b Angels that stand before the throne of God , haue two winges to couer their feete , and two to couer their faces : therby testifying their reuerence to Gods Maiestie ; In this point also many come short : for as the common complaint is , the maner of many is to lie snorting and sleeping vnder mens elbows at sermons , and in the time of prayer to sit vnreuerently with their heads couered . These things ought not to be : for God is Lord of body and soule , and ought to be worshipped with both . The third propertie . All that will truly worship GOD , must first bee humbled for their sinnes , and haue the pride of their hearts brought downe , and bee stroken with a feare of GODS glorious Maiestie . So these Iewes did prostrate their bodies at the feete of the congregation , when they came to worship GOD. The b Iaylor that imprisoned Paul and Silas ouer-night , and put their feete in the stockes , would then haue verie little regarded Paules Doctrine , beeing so cruell and rigorous to their persons : Yet when he was about to haue killed himselfe with his sword , ( supposing the prisoners had beene gone , because hee sawe the dores open ) hee was glad and ioyfull to heare the voice of Paul , who called vnto him , that hee should doe himselfe no harme , for they were all there : then being humbled by that strange and woonderfull worke of GOD , he comes in vnto them , humbles himselfe , and fals downe before them , crauing them to tell him what hee must doe to bee saued . In like manner , so long as men haue not their proud hearts beaten downe , they will neuer worship God in spirit and truth . Would wee therefore know why the most part worshippe God formally ? Surely it is because they haue not beene humbled with a feare of Gods maiestie , and a terrour of hell : Neither can it bee hoped , that we shall euer worship God sincerely , till our hearts bee thus broken within vs , and we touched with the feare of Gods iudgements . The want hereof is the cause , why men and women content themselues with a bare mumbling ouer of the words of the Lords prayer , the Creede , and ten Commaundements , neuer seeking in the sinceritie of their heart , cheerefully , and willingly , both with soule and bodie , to doe worship vnto God. The second fruite of true conuersion concerneth man , and that is , A reuerence of the true worshippers of God , noted in these words , Before thy feete . These Iewes when they were conuerted , did not think themselues worthy to bee members of this congregation , but submitted themselues to be foot-stooles vnto them . This reuerence shewes it selfe in this one thing which is the ground thereof ; namely , a base opinion which euery true conuerted person hath of himselfe , by reason of his owne vnworthinesse . This was in Paul , causing him to call himselfe the a cheefe of all sinners . And the same ought to be in euerie one of vs ; for this is true grace , and a note of true repentance , when a man or woman can truely abase themselues beneath all Gods people ; so as if the question were , who is the vilest person in the Church ? the conscience of euerie man should answere : I my selfe . The proude and pharesaicall heart , is farre from true conuersion ; but the humble hart is pleasing to God. And shall know that I haue loued thee : These words contain a reason of the former submisse behauiour of these Iewes ; for it might bee asked , why shall these Iewes come to ioyne themselues with Gods people , and bee content to make themselues foote-stooles vnto them ? The answere is , because Christ will make them know , that hee hath loued his Church . Here marke and see the ground of all true reuerence , Gods loue and fauour . Sundrie pe●sons , both in Church and Common wealth , haue reuerence due vnto them , as Maisters from their seruants ; parents from their Children ; and all superiours from their inferiours . Now , if these men would attaine to true reuerence indeede , first they must seeke to be in the loue and fauour of God , and of his children ; and so shall they procure vnto themselues true reuerence : for when men set their hearts to feare God , then will God turne the harts of men to reuerence them . This ought to be thought vpon of those that be great in birth and wealth ; They must not stand on these things , but look to the foundation of true reuerence ; namely , the fauour of God , which they must seek for , and getting that , God will get them reuerence , euen of wicked men . The cause why many in high place , as Magistrate , Maisters , &c. want due reuerence is , for that they care not for the fauour of God , the ground thereof . Vers. 10. Because thou hast kept the word of my patience , therefore will I deliuer thee from the houre of temptation , which will come vpon all the world , to trie them that dwell vpon the earth . These words containe the second promise of Christ vnto this Church , concerning their preseruation in time of most bloodie persecution , for this Epistle vnto this Church , as also this Booke was written by Iohn , after the Ascention of Christ in the daies of Domitian the Emperour of Rome , after whome succeeded Tra●anus , who when hee was seated in his Empire , raysed vp greeuous persecution against GODS Church in all places of his Dominion , wherein he put to death innumerable thousandes of Christians for the space of foureteene yeares . Of this persecution our Sauiour Christ fore-tels this Church , calling it ; The houre of temptation , and withall he promiseth to preserue this Church in the time of this bloodie persecution : adding a reason thereof , Because they had constantly and syncerely professed his Gospell . In this promise of preseruation , note sundry points ; I. the occasion thereof , The keeping of the word of his patience . II. The thing promised , deliuerance vnder Traianus . III. A pr●diction of this persecution , That it shall come vpon the world , for this end , to trie them . I. point , The word of Christs patience some expound to be , Christs commandement of patience : but that exposition is too strait ; here it signifieth the whole Doctrine of saluation by Christ ; which is called the word of patience : first , because it teacheth patience : Secondly , because it is the instrument of patience ; for when a man knowes saluation by Christ , and also bel●eues the same to belong to him , that will make him patient in all the miseries of this life . Thirdly , because it cannot bee professed and holden vnto death without patience , but as it is sayd of the good ground , It bringeth forth fruit with patience : so must euerie one doe that professeth this Gospell . In this occasion of Gods promise obserue ; that Gods grace well vsed , is rewarded with increase . Those which haue receiued but small measure of grace at the first , by becomming faithfull therein , haue receiued increase , which serues to mooue vs to bee faithfull in the vse of those tallents , which wee haue receiued . For heereby wee shall receiue increase , when as those which hauing receiued good gifts from God , as knowledge , and such like , because they haue not beene faithfull in the vse thereof , haue beene depriued of the same . Wherefore whosoeuer hath begun to know the will of God , to beleeue , and to repent ; let the same parties proceed to vse those giftes still to Gods glorie , and the good of his Church and people , among , whom they liue ; and they shall see the Lord will double and treble , and greatly increase the same vnto them . Againe , note the doctrine of the Gospell is a Doctrine of patience . This sheweth how good and meete it is for euerie one to learne the Gospell in the dayes of peace : for euerie one in times of tryall , wold wish for strength and patience ▪ and wee know not how long these dayes of peace will last . Againe , each man in his calling , is subiect to many crosses and miseries : for in the sweat of our face must wee eat our bread . And who is free from paines and diseases , yea who can scape death it selfe ? Now in all these , and in all other troubles , wee haue neede of patience . And therefore in the time of health and ease , let vs hide in our hearts the seedes of this grace , to wit , the Doctrine of the Gospell : and then in due time , wee shall reape the fruit of patience , which will make vs contented in all distresses both of life and death . And if wee would know why most men are so impatient in afflictions ; it is because they haue so little knowledge and faith in the Gospell of his grace . Secondly , seeing the Gospell is the word of patience ; heereby all persons that looke to bee saued by the Gospell , must learne to put on patience , keeping a moderation in all their thoughts , wils , and affections ; for when wee be impatien● any way , wee are not sutable to the Doctrine of our saluation . Thirdly , this word of patience is called Christs ( The word of my patience , ) because Christ is the author of it . This is added to beat downe the pride of this Church ; for when God doth praise them for their obedience , their hearts might haue beene puff●d vp with pride . But to preuent this euill in this Church , whom he now praised , hee calleth it his patience , that they might not thinke this good thing was of themselues . And the same consideration must checke the proude thoughts that rise in our hearts ; namely , to remember that no good thing wee haue is our owne , but Christs . What hast thou which thou hast not receiued ? Why then shouldest thou boast ? 1. Corinth . 4.7 . II. point . The thing promised , is preseruation and deliuerance in the bloodie persecution vnder Traianu● ▪ in which for the space of fourteene yeares innumerable Christians were put to death . I will deliuer thee from the houre of temptation . Here first obserue ▪ that God hath appointed certaine set houres and times for the triall of his Church ▪ as well for the gift● of his grace ; as of their wickednesse and hypocrisie . Thus he led the Israelites b fortie yeares , in the wildernesse to see whether they would obey him , and hee sent a false Prophets amonge them , to trie whether they would turne from the true God or no. And as God thus dealeth with his Church ; so hee bath appointed particular times and houres , wherein hee will trie particular persons b God bid Abraham kill his Sonne , and that was his tryall . And c Hezekias was left vnto himselfe : That the Lord might see all that was in his heart . And so for euerie Christian , God hath a set time of triall , wherin he will either make manifest his grace : or disclose their hypocrisie . This point ought to bee well weighed : for herein the Lord dealeth like the worthie founders of great Schooles : who haue appointed certaine set times of posing , for the tryall of their Schollers , to see what euerie ones proceeding is , that they may be accordingly rewarded . And as it is a shame for one to haue been long in a good Schoole , and to haue made no proceedings in learning : so it is for any one , that hath liued long in the Schoole of Christ , and hath not profited in grace . This therefore must teach vs these duties : First , to try our selus , and that staightly concerning our progresse in knowledge , faith , repentance , and obedience ; for God himselfe will trie vs whose eyes wee can neuer blinde , though wee may deceiue men : He will lay open our hearts , and make knowne what is in vs , whether it bee true grace , or false hypocrisie . Let vs not couer our selues with figge leaues , for God will strip vs naked ; but rather let vs search our selus , touching our sins and Gods graces : and neuer rest contented , till wee haue found in our soules the good gifts of grace , which will abide his tryall . Secondly , hereby we are admonished , as neere as we can to conforme our harts and liues , vnto the word and wil of God ; for he will trie vs : woonderfull it is to see how common the reproch of presizenesse is , and if it were not well knowne that the world is full of Athiests , that might discourage many a Christian. But the remembrance of this triall , wherein hypocrisie will vanish as the stubble before the fire , must mooue vs to labour for sinceritie . When we haue done our best , wee shall bee farre short of that wee ought to bee . And therefore through the reproach of the world , let vs hold on our good endeauour , and labour to haue the maine graces of true faith , and a good conscience , with a resolute purpose not to sinne : that so we may stand in the day of tryall . But if wee want these , and liue loosely , wee shall be found like the foolish Virgins , that haue onely the blasing lampes of an outward Profession , and want the sauing oyle of grace , which may make vs acceptable vnto God at his appearing . Wee haue beene trayned vp in the Schoole of Christ ; what a shame will it be , if when Christ comes to prooue vs , we be then found barren and voide of sound grace ? Dauid bethinking himself of this trial of the Lord , doth conforme himselfe vnto the will of God : and therefore offereth himselfe vnto his tryall , saying , d Lord prooue mee : meaning in regard of the truth and synceritie of a good conscience , not of the perfectnesse of his owne wayes . And hereunto must wee endeauour , not suffering any sinne to raigne in vs. Qu. But how was this promise verified touching their deliuerance from persecution , seeing no Church was free from it ? For euen the Churches of Asia , whereof this in Philadelphia was a principall one , were persecuted by Traianus . Answ. This and such like promises of deliuerance to Gods children from tryals and afflictions , must bee vnderstood not simply ; but with condition : to wit , so farre foorth as they may bee hurtfull vnto them , and in the least measure hinder their saluation ; and indeed they are promises of deliuerance from the euill of temptation and persecution ; not from persecution and temptation it selfe . Psal. 91.10 , The Lord promiseth to him that trusteth in God , The plague shall not come neere his dwelling : and yet by experience wee know that Gods children in generall plagues , are taken away as well as others ; and therefore that promise must bee vnderstood of deliuerance , not from the plague it selfe , but from the hurt therof ; so as it shall not hinder the good or saluation of any in the godly mans house . We pray Lead vs not into temptation ; which wee must not vnderstand of freedome from all temptation ; for it is the will of God we should be tryed : but therein wee are taught to pray , that God would not forsake vs in our temptations , or giue vs vp wholly to the power of the deuill ; but that it may tend to our profit , and not to our hurt , as well in respect of grace , as of saluation . And so farre foorth was this promise accomplished to this Church . The due consideration whereof , is most comfortable to Gods church and people ; teaching thē not to feare the crosse in any temptation . God will haue his church tryed , but the faithfull therein need not to be dismayed : for God by his promise hath taken away the euill and poyson of all tryals and temptations , to them that haue care to keepe faith and a good conscience , though they suffer a thousand crosses in this world neuer so long ; yea , though they die vnder the crosse : which may put comfort into the heart of any distressed soule whatsoeuer , & reuiue those that are oppressed with temptations . Againe , in that this promise is not made simply and absolutely , but with restraint ; hereby we are taught , that the petitions of those persons which pray simply and absolutely to be freed from all temptations and aduersities , are not according to Gods will and word : For euery petition must depend vpon some promise of God ; but wee haue no absolute promise of freedome from all tryals and temptations ; but onely so farre foorth as they be euill . And therefore in praying against temptations , we must qualifie our petitions for temporall deliuerance , according to the tenour of the promises of Christ : that is , so farre forth as may most aduance Gods glorie , and best further our saluation . Quest. How can this great persecution bee called but an houre of temptation , seeing it lasted 14. yeeres ? Answ. In diuers respects it may bee so called : First , in regard of God g with whom a thousand yeeres are but as one day : and therefore 14. yeers with God are but as one houre . Secondly , in regard of that punishment which euery man by his sinnes deserueth in hell eternally . Thirdly , in the affection of Gods people which were tryed : When Iacob serued Laban seuen yeeres for Rahell , his affection made him thinke h it was but a short time : So when Gods children suffer for the name and Gospel of Christ , the consideration thereof will make them thinke long afflictions to bee but short . This affection caused Paul to wish to himselfe eternall perdition for the glory of God , in the saluation of the Iewes . Rom. 9.3 . The end of this phrase touching the shortnesse of time , was to comfort this and all other Churches in the time of this grieuous persecution : for the consideration of the shortnesse of the time , is a meanes to ease any affliction ; and to arme an impatient man with some measure of contentation . III. point . The prophecie , or prediction of this affliction ; is in these wordes : Which will come on all the world , to try them that dwell vpon the earth . Heere Christ foretelleth a thing which was to come , simply by himselfe , and from himselfe ; not by the helpe of any cause , or any man or angell . And hereby hee prooues himselfe to be true God ; for it is a propertie and priuiledge of the true God , of himselfe and by himselfe , to foretell a thing to come , before it can bee seene either in it selfe , or in the causes thereof : no man , nor angell can so absolutely foretell that which is to come ; but in their predictions they first see the things present in their causes , vnlesse they bee reuealed vnto them from God. But some may here demand , whether Christs foreknowledge and prediction , were the cause of this grieuous persecution . Answ. Not so , for things come not to passe because of Gods foreknowledge thereof ; but because they would come to passe , therefore God foreseeth , & foretelleth them : there is a higher cause of all things , then prescience and prediction ; to wit , the good will and pleasure , and decree of God. So Christ is said i to be deliuered to bee crucified , by the determinate will and counsell of God : and from the same eternall counsell did this persecution vnder Traian originally proceed : for the first cause of the euent of euery thing is Gods decree , either ordaying , or disposing the same . It will be sayd , if this be so , then is God the author of sinne . Answ. God forbid : For the maner of Gods will and decree is diuers ; some things hee decreeth to cause and effect of himselfe , and by himselfe , as all good things : some other things God decreeth to be effected by others , as sinne . And so euill things though they bee not according to his reuealed will , yet they come in some sort from his wil & decree : for if he simply nilled thē , they could neuer be . Beside , in Gods decree are set down , not only the things to be done , but also the means and circumstances therof ; as we may see in this persecutiō , the place and end are plainly noted . This we must remember , & on the contrary take heed of the opiniō of some Protestants , which hold and teach that sundry things come to passe , God onely foreseeing them , and no way decreeing or willing them : as namely sinne . But to giue vnto God a bare fore-knowledge without a decree , is to put vppon him an idle prouidence , which the nature of God will not admit . The end why Christ alleadgeth this Prophecie , is to expound his former saying : For it might bee asked , why doth Christ call this persecution , the houre of temptation ? Christ answereth , because it wil certainly come , to try them that dwel on earth . Where we may note , what is the propertie of afflictions and persecutions be they publike or priuate ; Namely , they serue to discouer the state of mens hearts ; either by making manifest their faith , repentance , and feare of God : or by detecting their impacience & hypocrisie . Verse . 11. Behold , I come shortly : hold that which thou hast , that no man take thy crowne . Here is Christs commandement to this Church ; wherein consider first what hee inioyneth them : then the reason thereof . The thing he enioyneth is this ; Hold fast that which thou hast ; that is , hold as it were with both hands , that little meaof faith and grace which thou hast receiued from me , and in no wise part with the same . This Commandement hath beene before expounded , Chap. 2. vers . 25. The reasons to enforce this Commandement are two . One going before it , in these wordes ; I come shortly : That is , either in the generall iudgement , or by death vnto thee particularly . Before this reason is put a note of attention , Beholde ; to giue vs to vnderstand , that the speedy comming of Christ vnto vs , either by death in particular , or in iudgement generall , is a matter of great moment neuer to be forgotten , but ●aid vp & treasured euen in the bottome of our hearts . Herein we must not flatter our selues , and say with the bad seruant ; Mat. 24.48 , My master doth foreslowe his comming : for that is the cause of so much wickednesse and impenitencie as is in the world . But rather with an ancient a Father , thinke we euer heare the sound of his trumpet . This dayly perswasion of the speedy comming of Christ , is of notable vse . For first , it will daunt the most desperate wretch that is , and make him to tremble in himselfe , and restraine him from many sinnes . And if a man belong to God , and be yet a loose liuer , this perswasion will rowze him out of his sins , and make him turne vnto God , by vsing the meanes of repentance : for who would not seeke to saue his soule , if he were perswaded that Christ were now comming to giue him his finall reward ? Secondly if a man haue grace and haue repented , and do beleeue ; this perswasiō is a notable means to make him constant in euery good dutie , both of pietie to God , and of charitie towards his brethren . Thirdly , this serueth to comfort any person that is in affliction : for when hee shall beleeue this which Christ hath said , I come shortly : he cannot but thinke but his deliuerance is at hand ; for at his comming , hee bringeth perfect redemption to all his Elect. The second reason is set after the commandement ; that no man take thy crowne : that is , the crowne of thy glory , euen euerlasting life . This must not be restrayned to the minister of this Church , taking it only for the crown of his ministery , though it bee also vnderstood of him ; but the same must bee referred to the whole Church : as if our Sauiour Christ should say ; If thou holde not fast thy faith and other graces , thou wilt loose the crowne of glorie that is ordayned for thee . Hence some gather , that a man ordained to life may finally perish , because another may haue that crowne which was ordained for him . But this is a flat abuse of this , and such like Texts of scripture : for the words are not absolute , that a man may loose his crowne ; but conditionall : Hold fast , or els thou shalt perish , and loose eternall life ▪ though it bee ordained for thee . Now the vse of such speeches , is not to signifie falling from grace , but to shew vnto vs our owne weaknes in our selues ; that we might acknowledge , that if wee were left of God wholly to our selues , we could not but perish . Therefore they serue to stir vp the child of God to humble himselfe in the acknowledgement of his owne weakenesse , vnto a carefull vsing of the meanes to come to saluation . Like as a father that takes his childe and sets him on a horse , guiding the horse with one hand , and holding him with the other ; and then saith vnto the child , take heed least thou fall : Not meaning thereby that the childe shall fall , but intending to make him sit faster ; & to let him know that if he should leaue him , he would fal . Secondly , Christ vseth such speeches , that thereby hee may make his Church perseuer in grace vnto the end : for all exhortations and threatnings in Gods word , are instruments of perseuerance in grace vnto Gods children : because as God hath appointed who shall bee saued certainly , so hee hath ordayned certaine meanes to bring the same to passe : part whereof are exhortations & threatnings , which doe not import any finall relapse , but serue as meanes & causes of perseuerance : and for this end , doth Christ here bid this Church , hold fast , lest another take her crowne . In this threatning wee may note , that when God withdrawes his grace from one man , or his blessings from any one people for the abuse thereof , hee hath others ready to bestow the same vpō , who will vse the same well : when Iudas was cut off from the Apostleship , Matthias was chosen in his roome : and when the Iewes by infidelitie fell away from God , he had the Gentiles in store to ingraffe in their stead ; for the the arme of God is not shortned . When any one people shall abuse his Gospel , he can giue it to another that will bring foorth the fruit thereof , Mat. 21.43 . This must bee thought vpon , for by Gods mercy wee are now Gods people , and doe inioy his Gospell ; but wee must not flatter our selues herewith , for if wee abuse the same , wee must know that hee hath another Nation in store , whom wee now contemne , whither hee can send his Gospel , and cause them to bring forth the plentifull fruits thereof . Wee therefore must imbrace and hold fast this blessing of God which now wee inioy , and shew foorth the power of obedience , or else God will take it from vs. And we know not how neere this iudgement is , seeing other particular iudgements haue not brought vs to repent . And what else meane the rumors of warres ? are they not Gods warnings , bidding vs holde fast his Gospel , or else it will bee taken from vs ? Although therefore wee loose all other things ; as honour , riches , lands , or life it selfe ; yet let vs holde fast our crowne : When the Arke of God is gone , no glorie is left , 1. Sam. 4.21 . Vers. 12. Him that ouercommeth , will I make a pillar in the Temple of my God ; & he shall goe no more out : and I will write vpon him the Name of my God , and the Name of the Citie of my God , which is the new Ierusalem , which commeth downe out of heauen from my God , and I will write vpon him my new Name . Vers. 13. Let him that hath an eare , heare what the Spirit saith vnto the Churches . These wordes are the conclusion of this Epistle , which containeth two parts . First , a promise , in the twelfth vers . Secondly , a commandement in the 13. for the promise : In it wee are to obserue two points ; The partie to whom it is made ; and the thing promised . The partie is , he that ouercommeth , of whom we haue spoken before : for this promise hath beene propounded sixe times , for substance the same , though in other tearmes . Yet here the very word Ouercommeth doth giue vs to vnderstand , that he that would haue his seruice pleasing to God , must dispose himselfe to a battell or combate , ( for ouercomming presupposeth a fight . ) The enemies which he is to fight against are spirituall : to wit , his owne corrupt nature , the wicked world , and the deuill : and in this spirituall combate a man must be a good souldier , before hee can bee a good Christian : for all these enemies will seeke to draw him backe and hinder him , so soone as he shall any way endeuour to please God. Indeed , God could haue freed his seruants from all temptations , but hee will not ; it is Gods pleasure by temptations to haue his seruants tryed . Whereby it is manifest that they are deceiued , that imagine the state of a Christian to be a freedome from all miseries and temptations , or a state of ease wherein is no strife or trouble to disquiet the mind ; nay , it is a souldiers condition in which he that would ouercome , must wage a-perpetuall battell against all his enemies ; both within him and without him , and that vnto death . The thing promised : will I make a pillar in the house of my God , and hee shall goe no more out . Heere Christ doth most notably expresse the state and condition of eternall life ; In the description whereof he doth allude to the custome & practise of men , who minding to perserue the memorie of their names after their death , vsed to errect durable Pillars of wood or stone , in some towne , valley , or mountain ; with their name engrauen or written thereon . This practise is common in humane hystories : and a Absolon wanting issue , set vp a Pillar with his owne name vpon it , in the Kings dale , thereby to continue his remembrance with posteritie . The meaning then is : as if Christ had said . Others for the continuing of their memorie after their death , doe in some speciall place errect some durable pillar of wood or stone , with their owne names written or engrauen thereon ; But to him that ouercommeth , I will not set vp such a pillar , but euen make him a pillar durable and euerlasting , whose memorie shall alwayes continue . He addeth further , he shall bee a pillar in the Temple of my God : as if hee should say ; others set vp their pillars in valleyes and mountaines , or such places where some notable exployt hath bin wrought ; but the place which I will choose ( saith Christ ) is the temple of my God : that is , the Church tryumphant : which was figured by the Temple in Ierusalem , and by the Tabernacle ; as we may see , Heb. 9.9 , and Reuel . 21.3 , for those were two places where Gods people worshipped him : & where God testified his presence in a speciall manner vnto his people . And so in the true Temple , the kingdome of heauen , Gods saints and angels doe worship him immediately ; where God is present with them in most glorious & comfortable maner . This then is Christs meaning : he shall not onely be a part of that Temple , but an excellent part , euen a pillar in the triumphant Church in heauen . And to shew what is meant by this temple , Christ calleth it the temple of his God ; therby noting the highest heauen . Where obserue , that God is called Christes God ; which argueth inferioritie ; and therefore it must be vnderstood of Christ , as hee is man , and as he is mediator : in which respect he receiueth from his Father all his offices , and power to execute the same . But as Christ is God , he is equall with his Father , and receiueth nothing from him . And to instruct is yet further heerein , ( Christ saith ) Hee shall goe no more out . When men erected pillars for their memoriall , in processe of time they would weare away ; and therefore they caused them to be renewed , or els their remembrance thereby would not continue : but he that is once made a mēber of the tryumphant Church , shall there remaine for euer and euer : and no time shall euer come , wherein he shall cease to bee a pillar in the same . Further , in the pillars erected by men , their names were written or engrauen : And to this practise Christ alludeth , saying ; that hee that is made a pillar in the triumphant Church , shall haue names written on him ; these names are three . I. The Name of my God : that is , I will make it manifest , that this man is indeed the sonne of God , and that God is all in all vnto him . The second Name is ; The Name of the Cittie of my God : By Cittie , he meaneth not the tryumphant Church , but the place where the tryumphant Church shall be ; to wit , the highest heauen ▪ as it is taken , Reuel . 21.10 . So that hereby Christ would teach vs thus much ; that hee which ouercommeth , shall bee knowne to be a Cittizen of heauen , and that the priuiledges of that kingdom belong vnto him And lest any should doubt , what is meant by the Cittie of God , Christ here described it : first , by the resemblance thereof , calling it Ierusalem : because that Cittie , in regard of the Temple especially , was a figure of the kingdome of heauen . Secondly , he calleth it , the new Ierusalem : that is , the place of the tryumphant Church , euen the highest heauen : Which is not called new in respect of being , for it was from the beginning ; but in respect of the manner of reuealing and manifesting it . for in the old Testament , the New Ierusalem was reuealed to the Iewes onely , and that obscurely : but vnder the kingdome of Christ , it is more fully reuealed not only to the Iewes , but to all the world . Thirdly , he addeth that it doth now descend out of heauen from his God. Therein answering to an obiection ; for it might bee said , this temple of God in heauen is so farre off , that wee cannot ascend or attaine vnto it , how then shall we come thither ? Christ answereth , that this new Ierusalem commeth downe from God out of heauen . Quest. How ( will some say ) can heauen come out of heauen ? Answ. As Paul saith of Christ , that hee was crucified among the Galatians before their eyes , because his crucifying was so liuely represented vnto them in the Ministerie of the Gospel . So here , heauen may be said to come downe from God out of heauen , in regard of the preaching of the Gospel , which doth most visibly represent and set open heauen vnto vs , that Gods people may enter therein : by the faithfull embracing whereof , we become cittizens with the Saints , and of the household of God , Ephe. 2.19 . The third name which shall bee written on him , is Christs new name : whereby is not meant any title of Christ , as Iesus , Mediatour , &c ; but the dignitie , power , and glorie of Christ. Quest. How can that bee called new , seeing hee had power and glorie from all Eternitie ? Answ. It is called newe , because it is receiued of Christ , as hee is Mediator ▪ God incarnate ; beeing that which was giuen to him after his death and passion : standing in his rising againe ; in his ascension and sitting at the right hand of his Father . Hereof Paul saith , Phil. 2.9 . God gaue him a Name aboue euery name ; that is dignitie , power , and glorie : as it is expounded , Heb. 2.7 . And this glorie , power and dignitie , will Christ giue to them that ouercome . And thus we haue eternall life set out vnto vs by the authour of life himselfe . The summe whereof is this ; That hee which ouercommeth shall bee made a true member of the tryumphant Church , and there continue for euer : and shall haue three Names written on him : The Name of God , hauing this made euident , that hee is the childe of God : The Name of Gods Cittie : being made partaker of the priuiledges of Gods kingdome of heauen . The newe Name of Christ , communicating with Christ in his glorie and maiestie . And Christ doth thus describe life eternall vnto vs for speciall causes ; which may bee these . I. To comfort them which haue care to keepe faith and a good conscience ; and to encourage them against all hindrances and miseries of this life ; for what can more harten a man in good duties , than to set before him his recompence and reward ? Wherby we learne that in all miseries and trobles that may befall vs for the maintenance of true religion and good conscience ; we must comfort our selues and not faint . And to encourage vs herein , wee are carefully to propound and set before vs , the due consideration of life eternal ; for this it was that caused a Moses to despise worldly honour , and to choose affliction with the people of God. Wee must also looke vnto Christ , b who for the ioy that was set before him , endured the crosse , and despised shame . Souldiers that are vncerten of any reward , are yet content vnder their Generall to aduenture their liues at his command : how much more then ought Christian souldiers to fight manfully , and stand fast in all troubles for Christs sake , who hath set before them such a great reward ? Secondly , it is thus described , to bring Gods people to a view and taste of life eternall , that thereby they may the more affect it . Many cast off all care of Religion and good conscience , for the present delights of earthly things : they can see no goodnesse nor pleasure in spirituall things : The sweetnesse of earthly pleasures puts mens mouthes out of taste , in regard of any rellish of life eternall : but this must not be so with vs ; wee must bee of Moses minde , who desired to see the Land of Canaan when he was not permitted to enter into it ; and therevpon God tooke him vp into Mount Nebo , and shewed it vnto him : So , considering Christ hath thus largely described this kingdome vnto vs , wee must labour to comprehend in our vnderstandings , and in our hearts to possesse by faith , something of life eternall , though we cannot as yet fully inherite the ioyes and pleasures thereof . Thirdly , it is thus described , to teach vs to practise Pauls rule . 1. Tim. 6.12 . Namely , to passe through all the miseries and troubles of this world , and to take holde of eternall life . This is a most necessarie dutie , but yet little practised : men with both hands lay hold vpon the things of this world , vpon riches and pleasures ; but who considere●h what is prepared by Christ in heauen for them that ouercome ? and who laboureth to lay holde thereof , and to keepe that sure , though he loose all things else ? Lastly , this description of eternall life , here serueth to make the people of God to feare no death , thogh it were most cruell and terrible ; for death is but a straite doore , whereby the childe of God must passe to all glorie and happinesse , when he shal be made a pillar in Gods temple . Thus much generally of the thing promised : Nowe followe in particular the parts thereof . First , whereas Christ promiseth to make them that ouercomme , pillars and chiefe members in the Church tryumphant ; Hereby we are taught to labour to become true members of Gods Church in this life . For life eternall must begin here , and they that would be pillars in his Church tryumphant , must now become members of his Church militant : for not onely Ministers & teachers are pillars in Gods Church , though they be chiefe pillars therein ; but euery one yong and old , man and woman that is a true beleeuer . And thus shalt thou become a pillar in Gods Church on earth , by maintaining & vpholding the Gospel of Christ ; which thou must doe , partly by teaching it to those , whom thou art bound to teach within the compasse of they calling : and partly by good example of life and conuersation ; and chiefly by a true and bold profession thereof , not onely in time of peace , but euen in the greatest tryals and afflictions . Secondly hee addeth ; Hee will make him a pillar in the Temple of God ; that is , in the church tryumphant ; for in the new Testament wee haue no other Temples , but Gods Church tryumphant and militant . Hereby then we must learne to renounce that ignorant opinion of the world , who iudge euery materiall church to be the temple of God , and as holy as the Church in Ierusalem was . But the distinction of place and place in regard of holinesse which was vnder the Law , is taken away by Christ. The house is now as holy as the Church ; Churches indeed must be regarded and maintained , not for holinesse , but for order sake : now men may euery where offer the calues of their lips , and lift vp pure hands from a pure heart vnto God. Thirdly , I will writ vpon him the name of my God : that is , whereas God the Father is my God first , I will also communicate vnto him the same name of God ; and he shall haue God euen my God , to be his God also . By this it is plaine , that no man can haue fellowship with God but by Christ : wee must not looke to haue immediate fellowship with God of our selues , or by any other , but by Christ : God heares not , God helpes not , God saues not , but by Christ ; nay , God is no God vnto vs , out of Christ. For first , he is a God vnto Christ , and then in him and by him vnto vs. Therefore if wee would call vpon God , wee must call on him through Christ ; if wee would giue him thankes , it must bee in and by Christ ; for in him onely are wee heard . If we would know God , it must bee by Christ , for hee is the very engrauen Image of his Father , in whom is manife●●ed the wisedome , iustice , and mercie of God , in him dwelleth the fulnesse of the God-head : and to conceiue of God out of Christ , is to make God an idoll in the braine . Lastly , if we would receiue any temporall blessing from God , it must bee in and by Christ ; as meate , drinke and clothing . For if wee receiue them from God out of Christ , wee are but vsurpers of them , and the vse thereof shall turne to our further condemnation . Fourthly , he saith : I will write on him the name of the cittie of my God : that is , he shal haue the priuiledges of the kingdom of heauen . We do all desire , and looke for the inheritance of Gods kingdome after this life : therefore heere wee must liue as citizens of Gods kingdome ; conforming our selues to Gods commandements , abandoning all sin , and so liuing in faith and a good conscience vnto the end , that after this life we may assuredly perswade our selues , we shall be made partakers of the priuiledges of this kingdō . Fiftly it is said : this Citie of God , is the new Ierusalem , which commeth downe out of heauen from God ; that is , by the preaching of the Gospel . Hereby we are taught more carefully to seeke to attaine to the kingdome of God , for behold Gods endlesse mercie herein : our sinnes shut heauen gates against vs , but by the blood of Christ he hath opened them ; and by the Ministery of the Gospell , hee makes heauen come downe vnto men : God therefore would not see vs damned ; hee hath made open away , euen a new and liuing way whereby wee may come to heauen and escape hell . God hath brought downe heauen among men , wee must therfore with the people in Iohn Baptists time , violently enter into this kingdom , and striue to take it by force . Matt. 11.12 , Lastly hee saith ; I will write my new name on him : that is , I wil make him pertaker of that glorie and digni●ie wherewith I my selfe am glorified since my death and resurrection . Marke this : all that after this life must haue Christs new name , must in this life become new creatures ; So Paul saith ; d If any man bee in Christ , he is a new creature . And againe , e Neither circumcision nor vncircumcision auayleth any thing , but a new creation . Would we then partake with Christ in his glorie ? we must heere bee partaker of his grace : herein standeth true Religion to become new creatures ; and not in bare knowledge and profession . We must therefore put of f the old man which is corrupt with sinne , and be renued in the spirit of our m●●ds , putting on the new man , which after God is created in righteousnesse and true holinesse . But if we content our selues with the Image of the olde man wherein wee were borne , wee shall neuer partake of Christs glorie ; for this new name must be giuen to the new creature , the old man and it cannot agree together . Vers. 13. Let him that hath an eare heare what the spirite sayth vnto the Churches . This conclusion hath been handled in in the former Epistles . Vers. 14. And vnto the Angell of the Church of the Laodiceans write : These things saith Amen , that fathfull and true witnesse , that beginning of the creatures of God. Heere followeth the seuenth and last Epistle , to the Church of the Laodiceans : whereto is prefixed a commaundement vnto Iohn , whereby hee is authorised to pen the same , in these words : And vnto the Angell of the Church of the Laodiceans write , which hath beene handled before . The Epistle it selfe hath three parts , A Preface : the substance or matter of the Epistle , and the conclusion . The Preface is this 14. verse , wherein is set downe , in whose name this Epistle is written ; to wit , Christs : who is heere described by two arguments : I. hee is called Amen , which is that faithfull and true witnesse . II. He is the begining of the creatures of God. For the first ( Amen , ) is an Hebrew Aduerbe of asseueration , signifying as much as verily , truely , or certainely . This title is giuen to Christ , & the reason thereof is expressed in the wordes following , which are a full exposition of the same . Amen , is that faithfull and true witnesse : So that Christ is called Amen , to testifie that hee is a witnesse , a faithfull witnesse , and a true witnesse ; which title was giuen to Christ in the 5. verse of the first Chapter : where it was expounded , and reasons rendred why hee is so called . Vnto which title is heere added , that hee is a true witnesse ; because hee speakes the truth , according as euerie thing is in it selfe , without errour , deceit , or falshood , for that which hee receiueth from his Father , is the will of his Father , which is the Rule of all truth . That we may come to the right vse of this Argument ; we must first search out the ends , for which Christ is here called Amen , that a faithfull and true witnesse , which by the contents of the Epistle , we may easily gesse to be these . First , to set forth himselfe vnto the Angell of this Church , an example , and patern of fidelitie in his Ministrie : in the duties wherof , hee had been slacke and negligent : Christ therefore by his owne example , would teach him without respect of persons , to instruct the Church of God truely , and faithfully . How this dutie is to bee performed , hath beene shewed before , Chap. 1.5 , And not onely to the Angell of this Church of Laodicea , but also to all the Church , and to all them that professe themselues to be his members , doth Christ propound himselfe an example of two most worthy vertues : Faith and Truth . For the first : Faith is a vertue , whereby a man makes good all his lawful words , promises , oths , leagues , compacts , and bargaines whatsoeuer , so as his word is as sure as an obligation , as we vse to speake . Truth is another vertue , whereby a man without fraude , lye , or deceit , speaketh the truth from his heart , that is necessarie to be knowne for his owne good , the glorie of God , and the good of others . Wee therefore must set before our eyes this president of our Sauiour Christ : As he is a witnesse , yea a faithfull and true witnesse , without any faming or falshood , so let vs labour to shew our selues faithfull in all lawfull promises : and true in all our speeches , that so by these vertues , we may be knowne to be like vnto Christ , through our whole liues and conuersations . Secondly , Christ is here called Amen , to induce this Church of Laodicia , to apply effectually vnto her selfe the word of God , whether threatnings or promises ; This Church had beene negligent in the duties of Religion , which came for want of applying Gods word vnto the selues . The right maner of applying Gods word is this : In Gods word we are to consider the lawe , and the Gospell . In the lawe , there are Commaundements and threatnings : now a man must apply to his owne person and life Gods Commaundements particularly ; that thereby he may come to know his particular sinnes : then hee must also apply the threatnings of God vnto himselfe , that thereby hee may bee humbled through the sight of his misery , and so made fit & capable of Gods grace . Thus the prodigall sonne applyed the law vnto himselfe , when he sayd , a I haue sinned against heauen and against thee , and am no more worthy to bee called thy Sonne . So did b Daniell , and Ezrah , by applying the law vnto themselues , humble themselues , and their people : for this is the way to humble any man , & to make him fit to receue grace : for the law is our schoolmaster to bring vs to Christ. Gal , 3.24 , and the want of this speciall application of the law , was a cause of the dulnesse of the Laodicians , and is also of our slacknesse in Religion at this day . Secondly , the Gospel also must bee applyed : not onely by beleeing it to bee true , as the Papists teach : but also by applying vnto our selues particularly the promises of righteousnesse and life euerlasting by Christ. A●cording as Paul saith , d I desire to win Christ , & to be found in him , not hauing mine owne righteousnesse which is of the law , but that which is through the faith of Christ. Vers. 15 , Let vs ( saith he ) as many as bee perfect bee thus minded , teaching euery one this speciall dutie of particular application . For as saint Iohn saith , he that by faith doth not apply the promises of the Gospell particularly to himselfe e makes God a lyer . And the want of this application is the cause of negligence in Religion , and of so many luke-warme Gospellers as be at this day . For it is not sufficient to know the Gospel to be true , or to bee able to teach it vnto others , vnlesse we can thus apply it to our selues . This then serues to prooue that iustifying faith must not onely be a bare assent to the truth of the Gospel , but a speciall faith which doth apply particularly vnto a man , those promises which are propounded concerning righteousnes , and life euerlasting by Christ. The second argument and title wherby Christ is described is this ; that hee is the beginning of the creatures of God. The meaning whereof is , that Christ is he that is the Creator of all Gods creatures that were created : so it is sayd f By him all things were created in heauen and in earth : and though this be true , yet I doubt not but that Christ is here called the beginning of the creatures of God , for a further respect ; namely , because he is the beginning of the new creature in regeneration : so it is sayd , g Wee are the workema●ship of God , created in Christ vnto good workes . So that euery regenerate person is a new creature ; to which purpose it is said of Christ : h When he shall giue his soule an offering for sin , he shall see his seed , &c. Because Christ is the roote and seed of all that are borne againe . How is Christ ( will some say ) the beginning of a new creature ? Answ. Two wayes : I. As he is the author of regeneration ; for hee is the cause whereby a man is regenerate , in which respect he is called the father of eternitie . Esay , 9.6 . And againe he saith : Behold , i I and the children whom thou hest giuen mee . Secondly , because hee is the matter and roote , out of which a new creature doth spring : and so the Church is called k bone of his bone , and flesh of his flesh : alluding vnto Adam and Eue , who were a type of Christ & his church . For as Eue was taken out of Adams side , so the Church and euery member thereof , sprang of the blood that issued out of Christs side , which was of infinite merit , being the blood of him that was God. The end why Christ in this Epistle is called the beginning of Gods creatures ( as we see by the contents thereof ) is to meete with this common vice of this church ; that they had more care to seeme to bee religious , then to bee religious indeed : now Ch●ist would by this his title giue them to vnderstand , that their chiefest ca●e must bee , to become new creatures indeed . And no doubt this is the fault of our dayes ; our care is lesse for the power of godlinesse , then for the name thereof ; wee more respect shew than substance , and shadow than truth it selfe . Which ought not to bee , for if wee would bee in Christ , we must become new creatures : to exercise our selues in the word and Sacraments , and Prayers are good in their kind ; but without this new creation , they are not sufficient to saluation . Secondly , hereby he would meet with this speciall pride of theirs , whereby they did boast themselues , to bee rich and to want nothing . But Christ tels them , that there was no dignitie in any thing out of this , whereby in Christ they are made newe creatures . We therefore must learne by them , not to bee puffed vp with outward priuiledges of nobili●ie , wealth , strength , or such like , as many doe : but hee that would reioyce must reioyce in this , that hee is a new creature in Christ Iesus . Further , by calling himselfe , the beginning of the creatures of GOD , Christ would teach them and vs , that hee doth loue his Church , and preserue the same . Eue was created by the hand of God , not a part from Adam , but of his ribbe ; for this end , that he might loue and protect her , & that she might reuerence and serue him : Euen so euery new creature springeth out of Christs heart blood , which God hath so wrought , that wee might know how Christ hath loued vs , and that wee ought to magnifie and honour him : Adam was not the author , but the matter onely , whereof Eue was made : but Christ is both the author , and the matter of our regeneration : wherin appereth his exceeding loue vnto vs. And looke as the root spends it selfe for the preseruation of the braunches : so did Ghrist spend his owne blood for the saluation of his Church . Fourthly , whereas hee is called , The beginning of his Regeneration ; hence wee may gather , that the Doctrine of the Church of Rome is erronious , which teach , that a man in his first conuersion , hat● vse of his naturall free-will , and can dispose himselfe in the act of his Regenera●iō . But the creature of God cannot dispose himselfe in his creation ; now euerie man that is regenerate , is the new creature of God ; and therefore hath no power to dispose himselfe in his new creation . Vers. 15. I know thy workes : thou art neither cold nor hot : I would thou werest cold or hot . Vers. 16. Therefore because thou art luke-warme , and neither cold nor hot : it will come to passe , that I shall spew thee out of my mouth . In these words , and so forward to the 21. vers . is contayned the substance , or matter of this Epistle : and it hath two parts : A dispraise , vers . 15.16 17. And Counsell . vers . 18.19.20 . They are dispraised for two vices : first , luke-warmenesse , vers . 15.16 . Secondly , for their pride . vers . 17. I know thy workes . This is a generall reproofe , signifying thus much : All thy workes are knowne vnto mee , and I vtterly dislike them . Then followeth the reason of this dislike , Thou art neither cold nor hot : which is a comparison borrowed from waters , wherof there be three sorts : hot , cold , and luke-warme . Now hot and cold waters doe not so much annoy the stomacke , as luke-warme water doth : they are sometimes comfortable to the stomacke , but luke-warme water doth disquiet it , till it bee cast vp , and to these three kindes of waters , hee compareth three sorts of men . By cold water , he vnderstanding such as are enemies to Reliligion : as at this day are the Iewes and Turkes , and other barbarous people . By hot water , he vnderstandeth men that are earnest and zealous of the truth . So that when hee sayth of this Church , Thou art neitheir cold nor hot , his meaning is ; thou art neither an open enemie , nor truely zealous of my Gospell . I would thou werest cold or hot : Christ wisheth not simply , that they were enemies vnto him ; but onely in respect of that estate of luke-warmnes , in which they were ; as if hee should say : I had le●er thou werest either cold or hot , than thus luke-warme as thou art . For if we should vnderstand it simply , wee should make Christ to desire that men should bee his enemies . By luke-warme men , he vnderstandeth a people , who are in shew Gods Church , but in truth wante the power of godlynesse , and the zeale of the spirit . Because thou art such ( saith Christ to this Church ) therefore I will spew thee out of my mouth : that is , looke as hee that hath drunke luke-warme water , cannot abide it on his stomacke , but must needs spew it vp againe ; so am I wearie of this thy securite , I cannot abide it , and therefore will I cast thee off from all fellowship with mee , and make of thee which art a Church in shew , to be no Church . Thus we see their fault , namely , luke-warmenesse ; the greatnesse whereof , hee aggrauates ; first by comparing it with the extreames , cold and hot , both which he preferreth before it , as may appeare by his wish and desire : And secondly , by the punishment thereof ; namely vtter reiection . Hereby wee must examine our selues , whither this fault may not iustly be charged vpon vs : after due triall , it will appeare , that wee are guiltie of this sinne . The which that it may the better appear , I will note the seuerall kindes of luke-warme Christians . The first luke-warme Professor , is the Papist ; as the tenour of his Religion , and the manner of his worship of God , doth plainely shewe , for hee doth part stakes with Christ in the matter of saluation , affirming that he receiueth frō Christ to work out his owne saluation , and so assumeth part of Christs glorie to himselfe . Secondly , all time-seruers are luke-warme Gospellers : that is , all such as alter their Religion with time and state . and of this sort are the bodie of our people , who professe themselues to be of the same Religion the Prince is of : which sheweth euidently , what they will doe in time to come , namely , turne with the time , as their Forefathers haue done : The Third sort , are the followers of Nicodemus , who came to Christ by night onely : that is , such as say and thinke that they may goe to masse with their bodies , if they keep their hearts vnto God , these halt betweene two opinions , and neither serue God nor Ba●ll . Fourthly , all Mediators : such as will make pacification between the Religion of the Protestant and the Papists ; so holding our Religion , as not caring ●o embrace theirs also , because they think they differ not in substance , but in circumstances onely . Let these pretend what they will , they are in heart Laoditians . Fiftly , all Worldlings : which as Christ sayth , Luk. 16.13 . Serue God and Mammon , God and the world by setting their heart vpon riches . These men abound euerie where , for though they heare God in the ministrie of his word , and as it were touch him in the Sacrament , yet their hearts are farre from him , running after their couetousnesse , Ezech. 33.31 , and who are such , their consciences will witnesse : yea their behauiour proclaimes it to the world ; for though they wil heare the word , yet their wit and strength is spent vpon the world , and the thinges thereof . Sixtly , those that professe Christs Reliligion in outward actions of his worship , but yet in their liues , giue themselues to the common sinnes of the time , some to drunkennesse , to fornication , to couetousnesse or crueltie : some to this sinne , and some to that . To this sort , we must referre those , that in word approoue Religion , and yet their hearts delight is , in garnishing themselues with the monstrous , brutish , and irreligious formes of strange and forraine attire ; These spend their time and wit in the decking of their bodies , and so suffer their soules to goe to wracke ; when as apparell should bee an occasion to put vs in minde of a shame through sinne : and by modest attire , we should expresse the vertues of the heart , but these hereby professe the vanitie of their minde . Now , though we be not intangled with these grosse sinnes , yet we cannot excuse our selues from this sinne of luke-warmenesse . For the want of zeale of Gods glorie , of loue to his truth , of care to obey his commaundements , and to keepe good conscience , the want of hatred of sinne , what argue all these but luke-warmenes ? Herein wee must lay our hand vpon our mouth with Iob ; for wee cannot plead with God , no not for this common sinne . But that we may be out of all doubt that this sinne of luke-warmenesse , hath infected our congregations , as it did this Church of Laodicea : I will make it plaine by the signes thereof , which are common amonge vs , that so wee may the better know our fearefull estate . The first signe is , Negligence in the duties of that true Religion which we professe : this appeareth sundrie waies ; for first , howsoeuer wee come to the assemblies where the word is preached , yet fewe doe profite there , by increase in the knowledge of that Religion which is taught , and in the amendment of life . This may any man see to be true , that hath halfe an eye to looke into the state of our assemblies , and mens owne consciences will heerein witnesse against them . Againe , where Gods word is ordinarily heard , there are verie fewe that spend any time in searching out , and trying whether the thinges bee so or not which are taught them . Nay , men wil not be at cost to buy a Bible : and if they haue one , yet they will not take paines to reade the same , at least in such a constant course as they ought to doe . Thirdly the Lords Sabbath is broken , for though most men at set times will come into the congregation ; yet there is not that priuate sanctifying of the Sabbath after the congregations are dissolued , which Gods word requireth ; but men betake themselues to their own affaires , and to outward delights ; to omit those that haue no care at all of sanctifying the Sabbath in any sort . Now these persons must needs want both knowledge , obedience , and all sound grace that will not set apart some time , wherein they should employ themselues in Gods word : and by these signes it is euident , that there is a greeuous disease of negligence in the duties of Religion , that infects our congregations . Now where this negligence is , though coldnesse be not , there cannot be zeale , and so luke-warmnesse must needs abound . II. Signe of luke-warmenesse : The Religion of most men is this ; In the generall calling of a Christian they shew Religion , but in the affaires of their particular callings , where is religion ? In the Church they are good Christians , but in practise of the duties of their particular callings , who sheweth his religion ? for when as men should practise their callings , according to Gods word and true godlynesse , they follow the desires of their owne hearts . Little conscience is made of lying and oppression ; that loue and plaine dealing , which ought to be between man and man is wanting ; which prooueth them plainely to bee luke-warme Gospellers . III. Signe . There bee many that professe themselues to bee luke-warme , neither hot nor cold . For though all generally come to the hearing of the word , and the receiuing of the sacraments , yet many when they see some make conscience to become answerable in some measure to the word which they heare , and the Sacraments which they receiue , doe take vp in their mouthes this slaunder of precizenesse against them : mocking them for doing that which in the word & sacraments thēselus profes shuld be don . These men will not be enemies to the Religion of Christ ; and they professe themselues not to bee zealous , by reproaching zeale in others : Therefore they doe more than these Laodiceans did , euen professe themselues to bee luke-warme . For hee that reproacheth another for zeale in Religion , brandeth himselfe with this sinne of Luke-warmenesse . And who knowes not how many of this ●ort are euerie where ? I dare with good conscience say , our congregations generally consist of such . Now marke what followeth hereupon . First , that our common professors of religion are in worser case than heathen men , Iewes , and Turkes that knowe not Christ. This Christ teacheth in preferring cold persons before the luke-warm ; as if hee should say ; I had rather thou werest a Pagan , than a Professor without zeale . And k Saint Peter to this purpose speaking of such saith ; It had beene better they had neuer knowne the way of truth , than after they haue known it , not to obey the commaundements of God. So that vnlesse there be further matter in vs than knowledge and bare profession , our case is worse than the case of Iewes and Turkes . Religion knowne , will not make thee better than them , but it is zeale and obedience that must preferre thee before them . Secondly , from the consideration of our estate , I gather that wee are in danger to be spewed out of the mouth of Christ , as luke-warme water out of the stomacke . This is the punishment heere threatned , which was written for our instruction , that we might know where luke-warmenesse takes place , there this punishment will follow . Wee may flatter our selues as the men in the old world did , & thinke all is well , neuer regarding till the iudgement come : but the truth is , that in regard of this sinne , we are in danger to bee cut off from the Church , and from true societie with Christ ; God can doe this sundrie wayes , either by bereauing vs of his Gospell , and making vs as the heathen ; or by sending the enemie among vs , to destroy and root vs out of this land ; and euen in our neighbor-countreys , and townes , hee sets spectacles before vs , that by them wee may see how hee can spew vs ou● , & cut vs off from being a people . And thus much of the first fault , namely , luke-warmenesse . Vers. 17. For thou sayst , I am rich , and made rich , and haue need of nothing , and knowest not how thou art wretched and miserable , and poore , & blinde , and naked . Here is the second sin of this Church , namely , spirituall pride . The wordes depend vpon the former , as a reason thereof ; before he charged thē with deadnes in religion , and here he painteth out the cause thereof ; namely , spirituall pride of hart . As if hee should say : thou thinkest thus within thy selfe , I am rich , for it is the manner of the scripture to expresse the thoughts of men by their speeches ; because the thoughts of men , are as euident to Christ , as any mans speeches can bee to another . In that Christ doth expresse mens secret thoughts and propound the same in this Booke ; wee may hence gather , that it is a part of Canonicall scripture , for it is a priuiledge of the scriptures to set down the thoughts of Countreys , of Churches , & of particular men , euen as they cōceiue them . This can no man doe in any booke of his owne deuising . And hence wee may gather an argumēt against Athiests ; That scriptures are the word of God , because they reueale mens secret thoughts . Nowe followeth the thought it selfe of the Angell and people of this Church , I am rich , that is , I haue many excellent gifts and graces of Gods spirite : by this effect he expresseth their spirituall pride ; in ouerweening their estate before God. This is a common sinne in the world , and euer hath been . Christ sayd , a He came not to call the righteous , but sinners to repentance ; by righteous , meaning such as think themselues righteous . And the b proud Pharisie ▪ in his prayer , which hee conceiued in his heart , thought himselfe farre better , than the poore Publican , or other men . And Paul c bringeth in the Corinthians , thinking proudly of themselues , saying ; We are full and made rich , &c. This sinne takes place in the Papists at this day ; who perswade themselus , that they can satisfie Gods iustice by temporall works , and fulfill the law of God , and merite for themselues , and for others . To come to our selues , this same proud thought hath place among vs. First , wee think we are rich , in regard of knowledg : both yong and old scorne to be catechized , because they would not seeme to be ignorant ; some sticke not to professe this pride by bragging thus , that they know as much for substance , as any man can teach them : when as indeed they know nothing but that wich nature wil teach a man. Secondly , men plead that they haue a most firme saith , so as they neuer doubted of Gods mercie : which is nothing but the presumption of a proude heart , for true faith is troubled with doubting . Thirdly , men will professe , that they are rich in loue , both towards God , and their neighbours , when as they loue the world , and the pleasures thereof , more than Christ ; and so haue no true loue of God in their harts . Fourthly , ( to make more plain , that this spirituall pride raignes in mens harts ) mark this : let any bodily calamity be made knowne to a man that is newly befallen him , oh how is hee presently perplexed ! but let Gods Minister out of his word , make knowne vnto him his inward fearfull estate : that by reason of sinne , hee is in danger of Gods iudgements , and a firebrand of Hell , hee is not affraide : Worldly newes doth affright men much , when as the threatnings of the word mooue them nothing . What argueth this , but that their hearts are fore-stalled with this false conceit , I am rich ? The drunkard in his drunkennesse , the filthie person in his vncleannesse , and euerie man in his sinne sootheth himselfe with this , God is mercifull , I am rich , and in his fauour , hee will not condemne me . Well , it being thus manifest that spirituall pride is our common sin ; We must labour to see it in our selues , and vse all good meanes that it may be remooued . The means follow afterwards . And increased with goods : or , am made rich : so the words are : these words are added onely for amplification to shew , that this church had not any smal portion , but an exceeding measure of spirituall pride ; The doubling of the words , sheweth the strength of this conceit . What 's the cause that this Church was growne to such an height of pride ? Answ. It may be it was knowledge , wherewith no doubt the Angell of this Church , and many therin did abound : now the holy Ghost saith , a That knowledge pusseth vp . This is true in all places : great knowledg , ( without speciall grace ) great pride . This is the sinne of the Schooles of learning ; Where knowledge abounds , there pride of heart abounds , and men are puffed vp according to the measure of their gifts , vnlesse by his grace and the sight of their sins , God doe humble them . And haue need of nothing : This is a further signe of their great pride , that they thought they needed not the helpe of any thinge , or any person beside themselues : And all such as thinke they haue no need of the blood of Christ for the washing away of their sinnes , doe surfet and abound with this spirituall pride of heart . This serues further to conuince our congregations of this damnable spirituall pride . If any one be sicke in bodie , hee streight sendeth to the Phisitian : but not one of a thousand seeketh to the Minister till the pange of death draw neere . The soules disease by sin is not felt ; there is no complaint for want of the blood of Christ. But if wee would be emptied of this pride , wee must labour to see that wee stand in neede of Christ , and euerie droppe of his blood ; till such time as wee feele that in vs , there is no goodnesse in our hearts ; VVee are but the proude Laodiceans , and our case is wretched and damnable . And knowest not how thou art wretched , and miserable , and poore , and blinde , and naked . Christ intending to strike this sin of pride to the verie heart , doth here set downe the true cause thereof ; to wit , Ignorance , as if hee should say , Thou knowest not thine owne naturall estate , as thou art borne of Adam out of Christ , and therefore thou art proude , and thy pride maketh thee luke-warme . Then he sheweth whereof they were ignorant , namely of their naturall estate . For the first ; Christ making Ignorance the cause of their Pride , teacheth vs that Pride is not the first sin , that euer was in the world , as many both Papists and others haue thought . True it is , Pride is a great and mother sinne , and the cause of many fowle iniquities : but yet Ignorance is a mother sin , wherof Pride springeth . The cause why any person swelles with pride in himselfe , is Ignorance of his owne naturall estate . By this then wee are taught to learne to knowe our owne estate , what wee are by nature in our selues without Christ , for that is the way to pull downe our hearts . For this cause the Prophets of God , vsed to call men , To a searching of themselues , Zeph. 2.1 , when they would bring the people to humilitie and grace , that men seeing their estate , by reason of their sinnes to bee damnable , might bee humbled and caused to forsake themselues , and come vnto Christ. And surely till such time as men bee humbled for their sinnes , they will neuer get sound grace , but be as the proud Pharisie , hypocrits and dissemblers though they haue much knowledg . But when a man hath searched his naturall estate , then besides knowledg of himselfe come other most excellent graces , as humilitie , the feare of God , and true obedience with good conscience . And therefore first of all , let vs labour to be acquainted with our own estate in our selues & with our personall sins , & with Gods iudgmēts due vnto vs for them . For this is the ground of true grace . The spots and blemishes of our bodies , we can soone espy , and wipe away : and why should wee bee lesse carefull of our soules , which be farre better ? That Christ might fully make knowne vnto them their ignorance of thēselues , it pleaseth him to desrcibe to thē their naturall estate , & so proportionally the naturall condition of all Churches , & of all people : which is the state of mans miserie . This he propoundeth two waies : first generally in these wordes , and knowest not how thou art wretched and miserable : then by the parts thereof , which be three , Pouertie , Blindnesse , and Nakednesse . For the first . The word translated Wretched , signifieth one subiect to calamities , griefes , and in a word , to all miseries . And that we may know who is thus wretched , I will enter into a description of mans miserie ; whereof that we may conceiue aright , two things are to bee considered : First the roote and fountaine thereof ; for therein wee shall best see what miserie meaneth . This root is originall sinne , and it hath two braunches : First , that particular transgression whereby Adam sinned , which was not only the sinne of his person , but also of the whole nature of man , spreading it self to all his posterity , Christ excepted . Secondly , the defacing of Gods Image , and the corrupting of mans heart , which by reason of the fall of our first parents hath in it a pronesse vnto all sin both in will , affection , and in all the faculties of the soule . In these two stands originall sin , and in them , and with them must wee conceiue of mans misery , as in the root thereof . Secondly , we must conceiue of mans misery vnder the forme of punishmēt , hauing relation to the first sin of Adam , & to the corruption of ech mans nature therby receiued . The punishent of sin , must be considered sundry waies , according to the diuers kind of mans being : either in this world , or after . For it is either in this life ; or at the end of this life ; or after this life . And so accordingly is misery to be considered . Now of the punishments in this life , some concerne the whole man , some the parts of man ; some his estate . Punishmēts concerning the whole man , bee of two sorts : The first is subiection to the wrath of GOD , whereby a man since Adams fall is made the child of wrath : a misery of all miseries : & yet the more greeuous because without some grace , a man cannot discern & see the same . The second , is a Bondage vnder the Diuell ; wherby a man in his mind , will , & affections , is subiect euery way to the will of the Diuell ▪ which though we cannot describe , yet wee may thus conceiue of it . The regenerate man saith : I sin , but I would not sin . The naturall man saith : I sin , and I will sin : It is my nature to sin , and my delight ; and this was the state of this Church . Punishments concerning the parts of man , bee either miseries of his soule , or of his body : the miseries of his soule be these . First , in the vnderstanding , Ignorance of Gods will. And in sundry , madnesse , and foolishnesse ; and in all men pain and difficulty , both to learn & remember whatsoeuer is good , which was not in man by creation . In the conscience also , be accusations , secret feares , and terrours . In the will is , rebellion to Gods will : In all affections , peruersnesse . All which are miseries of the soule . The body also hath these miseries . First , it is subiect to all infirmities , sicknesses , diseases , and aches : which are so many , as all the bookes of Phisitians neither doe nor can record the same . Secondly , mans body is mortal , & subiect to tēporal deth ; which no man can possibly auoid or preuent by all the art and skill in the world . Punishments of mans estate , concerne either his goods , or calling . In goods there bee these miseries ; want of things necessary ; for by reason of sin it is a punishment , & in it owne nature a curse : and all the hurts that come by the creatures : for their enmity towards man , & towards one another ; as also their subiection to vanitie ; all these be miseries , and the punishments of mans sinne . In mans calling there is miserie : for therein man is subiect to trouble , to losses , and sorow ; which come as a punishment of mans first sinne . And all these be the miseries of man in this life . At the end of this life , comes bodily death , the separation of soule and bodie asunder ; which in it selfe is a most fearfull curse , for so , it is the verie gate of Hell. But after this life , is the accomplishmēt of all miseries , & that is eternal destruction and condemnation in hell fire , which to be the end of all misery , appeares by this ; because it is a separation of mans person from the societie & presence of God : and an enduring of Gods wrath in the whole person ▪ euen in the place of the Diuell and damned soules , & that not for a time , but for euer and euer eternally . And thus we see what punishment is , and answerably what misery is , wherby we may see what it is to be wretched : namely in a word to be subiect to al miseries ; whether we consider thē in the r●ot thereof , originall sin ; or vnder the forme of punishment ; in this life , in the whole person , and in soule & body seuerally : in goods and calling : at the end of this life , and in the world to come . The proper end that moues Christ to say to this Church , She knew not that shee was wretched , is this : to teach this Church and in them vs , and all Churches , to learne to knowe their owne miseries , to feele the same , and to be touched in conscience for them . We therfore must learne not to ●●atter our selus with hope of our good state : but labor to see our miserie both in sin , & the punishment thereof . And seeing it , striue to be touched with it , that we may crie with the Iewes . a What shal we do to be saued ? for till such time as this in some measure be wrought in vs , we shal be but luke-warme professors , hauing a shew of godlines , but wanting the power thereof : The true sight of our miserie is the gift and grace of God , but yet we must vse all good means , that we may come to see the same , & to be touched with it , that so we may haue hearts hereby fit to receiue the Gospell , which containes the remedie of this our miserie . And miserable , that is , worthy to be pitied : this is added , not to set downe another thing ; but to expres the greatnes of their misery ; as if he should say . Thy misery is not small ▪ but so great and so greeuous , as indeed thou art in that regard to be pitied of all men . Hence we learne , that we must not despise parties miserable by reason of their sins , or scorne and contemne them . But contrariwise lament & pity them . When Dauid saw men sin , and so pull heapes of miseries vpon them , b he shed riuers of tears . The Lord makes it a good mans property c to mourne for the abhominations of the people . Ieremie d for the sins of the people wished his head were full of water . And iust Lot e greeued his righteous hart for the abhominations of Sodome . It was the fault of the Corinthians which Paul reprooueth , that when the incestuous man had sinned that greeuous sinne , f They were not humbled , but puffed with contempt against the partie . And it is a fault in sundry men at this daye , that they are not humbled in themselues when they see other men sin . We must not do so , but shew the grace we haue aboue others , in being greeued for the miseries , which men without grace by their sins pull dayly vpon them . Thus much of their miserie in generall . The partes of their miserie are three , which Christ noteth particularly , that if it were possible , he might cause this church to lay aside this damnable pride ; for these in all men are maine miseries . The First is pouertie . And poore : that is properly one that hath not a rag to his back , nor bread to his mouth , vnlesse hee begge the same of others . But here it is taken for one that is spiritually poore : which pouerty wee shall better conceiue , if we do vnderstand what be true spirituall riches . True riches be Gods grace and sauor in Christ ; as the pardon of sinne , and life euerlasting . The poore man therefore is hee , that wanteth Gods fauour for the remission of his sins , and the gift of eternall life : & hath in him no good thing that is acceptable to God ; but in regard of his soule , is as silly and poore , as any beggar in regard of his bodie . The end why Christ calleth this church poore , is to beat downe the proud conceit of her owne good estate , and to cause her to feele her spirituall pouertie , and so become poore in spirit . And we in them are likewise taught to labour to feele our owne pouertie , how by nature there is no goodnesse in vs ; but wee are vtterly destitute of the grace and fauor of God , that so we may goe out of our selues , and in regard of our selues euen despaire of our saluation : for till this pouertie of spirit be wrought in vs , wee may make a shew in profession , heare the word and receiue the Sacraments , but we shall neuer ha●e sound grace . And blessed were our estate , if wee could lay aside that diuelish pride , which puffeth vp our hearts , and become poore in spirite ; then were wee in the right way to receiue the Gospell , and the graces thereof : but till we be beggars in our selues , wee neuer begin to be rich in Christ. Howe can Christ truely charge this Church with pouertie ; for the Laodiceans were a rich people , and had great store of wealth ? Answ. True it is , they were rich in wealth as histories shew , and yet poore to God. For all honour and wealth in the world , is nothing without the grace and fauor of God in Christ. Paul saith , a Wee are compleat in Christ : forth of him therfore we haue nothing . To the Corinthians hee saith , b All thinges are yours , and you Christs , and Christ is Gods. But nothing is ours till we haue Christ , and Christ vs. As it was with this Church , so it is with all other . Euerie person and all people are but poore , and beggarly , if they want Christ : and therefore if God haue giuen any man riches and wealth , hee must lay this good foundation ; vse them as helps to further his saluation : For by them hee may attaine to the meanes of saluation , and also shew forth the fruits of faith . But they that haue wealth and vse it otherwise shall finde it turne to their deeper condemnation . The second part of their misery is blindnesse . Quest. How can they be sayd to be blinde ; for they had a learned teacher no doubt , that both was able , and did teach the will of God ; and the people likewise knew the points of Religion , and beleeued the Gospell ? Answ. They had knowledge indeed , but yet they were blinde : first , because they knew not their owne estate . If a man had all skill in all Arts and sciences , & great knowledge in the word : yet if he know not himselfe in some measure , he is but a blinde man. Secondly , because they did not knowe God in Christ : They knewe no doubt , that there was a God , and that Christ was a Sauiour , but they could not apply it to themselues , to be able to say , God is my God , Christ my Redeemer , and the holy Ghost my Sanctifier . Thirdly , because they could not discerne of things that did differ ; as between good and euill , between euill and euill , and between temporall things , and eternall blessings : This spirituall discerning , is a gift of Gods grace . In that Christ saith , They were blinde , though they had knowledge ; wee may learne , that al knowledge is but meere ignorāce before God , to those persons that know not themselus , and God to be their God in Christ For want hereof Christ calleth the angell of this church blind ▪ thogh otherwise hee were a verie learned man. Which must teach vs , not to rest content with any humane learning , no not with the literall knowledge of the Gospel , but we must labor further to know our selues , and to know God in Christ , & Christ our redeemer : and be able in some good sort to discern between things that differ . Dauid a most worthy Prophet intituleth the 32. Psalme , his Learning . What learning sheweth he there ? Answ. Surely nothing but the knowledge of the pardon of his sins . And indeede that is it , which seasoneth all our learning : and therfore aboue all things we must labour for it . The third part of their misery , is Nakednes . Nakednes is two-fold ; To the eie of man , & to God. Nakednes to the eie of man is bodily , & that is also two-fold : either that which was before the fall in the bodies of our first parents , whereby their bodies being vncouered , appeared very glorious without shame : or that which is after the fall ; wherby the bodie being naked & bare appears full of shame , which is so excessiue , by reason of mans sin , that if necessity would permit , the whole body both face & hands should all be couered . Nakednes before God , is when any man lies before God , a deformed sinner . In this case Moses sawe the Israelites a when they had made a golden Calfe ▪ For thereby they depriued themselues of Gods Image , and were guilty of that most greeuous sin of Idolatry . This is a misery of all miseries ; & the greatest nakednes that can be : And this is the nakednes of this Church in this place . Qu. Why doth Christ call them naked ? Ans. To mooue them , and in their persons all professors to haue care not to flye from God , b and to hide their sins with Adam , but to bring themselues into his presence , and there lay open their sinnes , that they may obtain a couering for them by Christ. It is the practise of the world , to hide their sins frō men , but neuer to care how bare & naked they be in the sight of God , who yet seeth them all as plainly as we see the sores of any poore lazer that shews the same to moue our pity towards him : which if we could see , we shuld be ashamed not to seeke to couer our sins before God. We must therfore labor in our owne consciences to see the nakednesse of our soules before God ; and seeke to be touched and humbled for the same , that so we may earnestly intreate for the righteousnesse of Christ , to be a couering to cloath our soules . This was Dauids practise , for when hee saith : Blessed are they whose sinnes are couered , Psal. 32.1 ; he would giue vs to vnderstand , that hee vsed to vncouer his sinnes , and lay them open before God ; that at his handes in Christ , he might get a couer for them . These are the particular partes of a mans miserie , which euery man must labour to feele in himselfe , if he would bee partaker of the righteousnesse of Christ : for thus hath Christ both in generall and in particular , set downe the miserie of this Church ; that he might prepare them to receiue the blessed comfort which followeth in the next Verse . Vers. 18. I counsell thee to buy of me gold tryed by the fire , that thou mayest bee made rich : and white rayment that thou mayst be clothed , and that thy filthy nakednesse doe not appeare : and annoint thy eye with eye-salue that thou mayest see . Heere beginneth the counsell of Christ vnto this Church . Wherein , first he propoundeth a notable remedie for her miserie before noted . In this remedie , wee are to consider three things : the manner of prescribing it ; the remedie it selfe ; and the meanes whereby it is obtained . For the first , this remedie is propounded ; not in any sharpe commandement , but by a milde and gentle aduise , I counsell thee . And herein Christ doth take to himselfe the office of the Counseller of his Church . For as God hath his Church and people , so he hath his counsellers , by whom in mercie hee hath reuealed his counsell vnto his Church . The principale counseller is Christ ; so he saith in the person of Wisedom , Pro. 8.14 , Counsell is mine . And Isay saith ; To vs a Childe is borne , and he shall call his name , wonderfull , COVNSELLER , the mightie God , the euerlasting Father , the Prince of peace : yea , he is both King & Counseller to his Church . This office Christ challengeth to himselfe , for these causes : first , because he aduiseth his Church , touching the way whereby they must escape euerlasting death , and come to eternall life . Secondly , because he teacheth them how they may practise euery busines , so as it may please God. Thirdly , because hee teacheth them , how they may in grieuous dangers and distresses , find a good issue , or else bee able with patience to beare them . These things he worketh dayly in his Church , not by extraordinary means , but ordinarily by his word and spirit ; and therefore may iustly challenge this honour to bee called the Counseller of his Church . From this office of Christ , wee learne two things . First , to doe all the honour and reuerence we can vnto his Maiestie ; for he is our professed Counseller , who imployes himselfe for the good of his Church . Counsellers of the State and of the Law , are highly honoured and respected of all sorts , euen for their counsell in worldly matters , though often it fayle : how much more ought wee to honour Christ our heauenly Counseller , whose counsell leadeth vnto glorie , and is stable and sure for euer ? Looke how much his counsell excelleth theirs , so much ought he to be honoured aboue them all . Secondly , in all distresses and grieuous temptations , and dangers either of soule or body , wee must take counsell and aduise from Christ Iesus : for to this end doth hee reueale himselfe to bee a counseller , that men in distresse comming to him , by his aduise might bee comforted and eased . When Moab , Ammon , and Mount Seir banded themselues against Iuda , the people were in great distresse and danger ; but marke what good king Iehosophat did , he betooke himselfe to the Lord his counseller ; saying , Lord we know not what to doe , but our eyes are towards thee , 2. Chron. 20.12 ; that is , direct thou vs in this danger , for of our selues we know not how to escape . This pratise ought to bee followed of all men , especially in time of any danger ; such as these dayes are by reason of sinne . The counsell of Wizards , Sorcerers , and Astrologians , ought not to bee sought after ; but by prayer wee ought to humble our selues , and call only and continually on this our onely true counseller . II. Point . The remedie it selfe : which hath relation to the former Verse , for there hee set downe the Miserie of this Church , in three parts : which were all great Miseries . And heere hee so propoundeth his remedie , that it is answerable to their Miserie in the seuerall parts thereof . For first , heere is gold to make them rich , answerable to their pouertie ; Secondly , raiment to hide their nakednesse ; Thirdly , oyntment to take away their blindnesse . For the first ; by gold , according to the Analogie of the Scripture , we are to vnderstand the graces of Gods spirit : as true faith , repentance , the feare of God , loue of God , and the true loue of man : 1. Pet. 1.7 , Faith is compared to gold in the tryall thereof : and so may all other gifts of the spirit be hereby vnderstood . Secondly , by gold , wee are to vnderstand Christs merits ; yea , Christ himselfe , as the fountaine of all grace . This gold is further said , to be tryed by the fire : that is , most pure and precious gold purged from all drosse , as fine as can be made by the art of man. This is added to expresse the propertie of Gods graces and gifts ; namely , that they are more precious vnto God then gold ; Yea , than gold tryed by the fire : as Peter saith . By this euery person is taught , how to beautifie themselues both in soule & body : It is the common blind opinion of the world , that forraigne attyre and rich Iewels do adorne the body ; and indeede in some cases the body may bee adorned with pearles and Iewels : but the right way to adorne any person indeed is , to furnish the soule with these graces of the spirit , which vnto God be more precious than fine gold . Our bodyes and soules ought to be the dwelling places of the Holy Ghost ; & therefore we must adorne them , and make them fit for so worthy a Guest : which must be done , by the good graces of the spirit , and not by strange and forraigne attyre , which no good man could euer abide . Secondly , these graces haue a further effect than to beautifie ; and that is , to make rich . Heere then see the common folly , yea the spirituall madnesse of men in the world ; who spend all their time , wit and strength , to furnish their houses with treasure , & to enrich their bodies ; and in the meane time leaue their soules vngarnished . What a madnesse is this , that men should neglect the true riches , and follow after that which is nothing els , but counterfeit copper ? Seeing therefore Gods graces bee the true treasure which fadeth not , let vs seeke after them , as Wisedome counselleth : Pro. 8.10 , 11 , receiue mine instruction , and not siluer : and knowledge rather than fine gold : For wisedome is better then precious stones . The second part of this remedie is , a white garment : that is , Christ himselfe , and his righteousnesse imputed . So Paul saith , a All that are baptized into Christ haue put on Christ ; There Christ is made a garment , whom euery one that beleeueth in him doth put on . Againe , the fruites of the spirit are a garment ; & therefore we are commanded to b put on tender mercie , kindnesse , humblenesse of minde , meekenesse , and long suffering . Further , Christ sheweth the end of this garment ; namely , to couer the nakednesse of our soules : lest the filthynesse thereof , which we by our sins haue brought vpon vs , doe appeare . The third part of this remedie , is anoynting with eye-salue ; where , by eye-salue , wee must vnderstand the spirit of Illumination and knowledge wrought in the mind by the Holy Ghost , whereby men know themselues and their estate : for as eye-salue sharpens the eyes and cleeres the sight , where it was by some occasion dimned : so doth Christ by the illumination of the spirit , make a man know God in Christ , and to discerne betweene good and euill , and betweene things temporall , and blessings eternall . Thus wee haue the meaning of the words : whereby wee may see , that by all these three , wee can vnderstand nothing else but Christ himselfe , and his merits . Now one and the same thing in Christ , is signified by diuers tearmes : to shew that there is in Christ the fulnesse of all grace , and plentifull redemption ; yea , store of supplyes for all our wants . The Laodiceans were poore , but Christ was their riches ; they were naked , Christ was their garment ; and lastly , they were blinde , but Christ was their eye-salue . So that what wants soeuer be in vs , there is store of supply thereof in Christ. This must the more diligently be marked , because the Papists make Christ but halfe a Sauiour , in putting our merits vnto his : and so disgrace him in his glorious worke , wherein he is a most absolute Sauiour , and Redeemer . III. point . The means whereby these worthy gifts of God may bee gotten , is by buying and bargaining : so Christ saith : I counsell thee to buy of me . Where he alludeth to the outward state of this Citie ; for it was rich , and also giuen to much trafficke as Hystories record : and therefore hee speakes to them in their owne kinde ; as if he should say , you are a people exercised in much trafficke , and delighted with nothing more than buying and selling : well , I haue wares that will serue your turne ; as gold , garments , and oyle , therefore come and buy of mee . These wordes must not bee vnderstood properly , for so wee can buy nothing of Christ ; because there is nothing that is good in any , but it proceedeth from the free gift of God in Christ. This is onely spoken by way of resemblance to buying and selling ; which stands in these points , which are the principall things in bargaining . First , a man sees his want , and desires to haue it supplyed ; and therfore goes to the place where such things are to be sold. Secondly , he seeth the thing and he liketh it . Thirdly , he prizeth and valueth it . Fourthly , he maketh exchange for it , by money or money worth . Fiftly , if it be a great summe , he giueth earnest . So in the getting of Christ , there is a kind of resemblance to all these . First , a man must feele himselfe , to stand in need of Christ and his merits ; because men see want of bread , meat and drinke in their houses , therefore doe they goe to buy the same . Now looke how fencibly any man feeles these worldly wants ; so euidently should we feele our want of Christ , and his merits . For this is the first beginning that causeth vs to seeke to receiue Christ Iesus . Secōdly feeling our wāts , we shold hunger & long after Christ , that we might bee made partakers of him & the vertue of his merits : as a man that is to buy a thing doth take a liking thereof , which doth stir vp a desire in him to buy ; so must we labour to haue liking of Christ , which wil mooue vs to seeke vnto him . Isay. 55.1 . Hoe , all they that thirst , come and buy : so that none make this bargaine , but he that thirsteth . Thirdly we must prize and value Christ aboue all things in this world , euen at so high a rate that we account al things in regard of him to bee but lost ; yea , euen drosse & dunge : c as Paul did , Fourthly we must make exchange , How ? we can giue Christ nothing but his owne ? Answ. Properly there is no exchange , and therefore he saith : Isay. 55.1 . Hoe , come and buy without money , for nothing . Simon Magu● , is heauily checked and accursed , for offring to buy the gifts of the holy ghost , Acts 8.20 . And yet there is an exchange to be made , We must giue him our sins , and receiue his righteousnesse ; & therefore he is said , 2. Cor 5.21 . To be made sin for vs , that wee should be made the righteousnes of God in him . See a most blessed exchange ; for our sinne and shame , we receiue his blessed grace and righteousnes . Quest. How is this exchange made ? Answ. In the practise of faith and repentance ; for when we humble our selues and confesse our sinnes , praying earnestly for remission , and beleeue our reconciliation by Christ , then is hee our righteousnesse . Lastly , though we can giue nothing vnto Christ , yet hee giu●th vnto vs an earnest in this bargaine : to wit , some portion of Gods a spirit , and some small measure of his graces ; as grace to bewayle our sinnes , to humble our selues , and to pray for the pardon of them , with purpose not to sinne againe , these be the earnests of this bargaine : And thus is heauen bought and sold between Christ and vs ; the receiuing of his true sauing graces be they neuer so small : euen as a penie is a suffi●ient earnest for a bargaine of a hundred pound . Here we see we are commanded to buy Christ , and to make a bargaine with him , whereby we may haue right to him and his merits . But how goes the case with the world ? surely many come where this bargaine is offered , but few there be that buy . Wee are like to Passengers on the sea , who see many goodly buildings , sumptuous Cities , & fruitfull Ilands , but they make no purchase of them ; they only prayse them , as they behold them , and so passe by : so wee come and heare the doctrine of Christ and his merits , and approoue of the same : but where is the partie that maketh this bargaine ? Come to particular points , and it will appeare that few bargaine for Christ. For who feeles his own miserie as he ought ? Who perceiues himselfe to stand in such neede of Christ as he doth ? worldly wants wee feele and are affected with them , but in regard of spirituall wants , we are sencelesse ; and yet til we truely feele our miserie , we neuer come to make this bargaine with Christ. Againe , come to our desire & hungring after Christ ; In bodily thirst and hunger , wee can say ; I hunger , or I thirst : but who can say , I hunger & thirst after Christ and his righteousnesse ? Alas , our hearts are full , we feele no want : nay they are dead , we feare none euill ; and as for our valuing and esteeming of Christ , we are plaine Gaderens and Esawes , wee preferre the world and the basest things therein before Christ. And for the exchange ; we are loth to part with our sins , & to put on Christs righteousnes . Which plainly shewes wee make no exchange , and though we bee willing to lay heapes of sins on Christ , yet who takes Christes righteousnesse and declares the same by the fruites thereof . And lastly , for the earnest of the spirit , though some there be that haue receiued it , yet the body of our people as their consciences can tell them , haue not receiued it : for they want knowledge , faith , and other graces . By all these , it is more than manifest , that this bargaine is not made : And yet true it is , that for worldly & base barganes he must rise early that will goe beyond them . But what a shame is this , that we should be so expert in vile earthly things , and haue no regard of this excellent and heauēly bargaine ? Wherfore seing Christ calleth vs hereunto , let vs make this one bargaine with him , and that presently ; which wee shall testifie by doing the fiue former duties ; let vs neuer bee at rest , till we may say each one for himselfe , I haue bargained with Christ , and receiued his earnest . Yea , our care should be that this bargaine be made not with vs alone , but with our children . Many are forward to bring vp their childrē in good trades , wherein they may buy and sell for their liuing , wherein they doe well ; but withall , they ought to be as carefull to teach them to make this bargaine with Christ , and then they doe farre better . For this is the cheapest and the chiefest marchandize that euer was sett to sale , which we may buy without monie ; and yet it will make vs rich for euer . Many labour in tafficke and take great paines , and yet often loose thereby : but make this bargaine once , and then thou shalt neuer loose it , nor any thing thereby ; but continue for euer rich in God. Verse . 19. As many as I loue , I rebuke and chasten : be zealous therefore , and amend . Because our Sauiour Christ had so sharply rebuked this Church , they might thereby take occasion to distrust , and despaire of his fauour and mercie : heere therefore it pleaseth him , to take away all occasion of doubting , after this sort . If I vse to rebuke & chasten all those whom I loue , then you are not to despaire of my mercie , by reason of my sharpe reproofe , whereby I haue threatned to spew you out of my mouth , for your sinne of luke-warmnesse . But thus I vse to deale , with all those whom I loue ; and therefore in this regard you need not to doubt of my loue and fauour . The meaning . As many as I loue , Christ loues the creatures two wayes : as hee is Creator , and as he is Redeemer . As he is the Creator , hee loueth all his creatures , with a common & generall loue , whether they be liuing or dead ; reasonable or vnreasonable . As he is Redeemer , he loues his creatures with a speciall and a peculiar loue ; which is not common to all , but proper to that part of man-kinde , which is chosen to saluation before the world was . And of this peculiar loue hee speaketh here . I rebuke , The word in the originall which is translated , Rebuke , is more significant than can fitly bee expressed in any one English worde ; thus much is meant thereby , as if Christ had said ; First , I will conuince them of their sins , and after reprooue , admonish , and check them for the same . And chasten : This must bee vnderstood of a kinde of correction , which a father vseth on his child , called nurturing : which is correction to breake the childe of his fault and bad manners , and to teach him his dutie . This then is the meaning : All those whom I beare speciall fauour vnto , doe I conuince of their particular faults , and then checke and reprooue them and nurture them , as a father doth his Child : to make them leaue their particular vices , and to walke in obediēce . And to assure vs that this is the true meaning , read Pro. 3.12 , whence the words are taken ; & Heb. 12.5 , where they are more fully explained . Heere then Christ sets downe his ordinary dealing with them , whom he taketh and chooseth to bee his disciples and members ; namely , hee conuinceth them of their faults : he reproueth and chasteneth them for this very end , to breake them of their sins , and to bring them to reformation . And this dealing of Christ , belongeth to euery seruant and member of Christ without exception : yea , Christ layeth rebukes and chastisments on all his children & that in diuers measure , according to the nature of their sinnes , and the disposition of the parties . Such as are hardly broken of their sins , hee layeth on them more heauie iudgementes and chastisments that they may bee brought 〈…〉 humiliation , and so 〈◊〉 true 〈◊〉 . And therefore euery one that would bee a Discipl● and member of Christ , must looke to goe vnder his correction and his sharpe and seuere , rebuke ; according as they are in heart disposed vnto sinnes either more or lesse ; Hee must passe vnder the rodde , that would come into the bond of the Couenant . Ezech. 20.37 . The vse of this doctrine is two-fold , set downe Prov. 3.12 . The first thus , My 〈◊〉 despise no● the correction of the Lord , for the Lord correcteth whom hee loueth ; his chastycements are tokens of his loue . That is , whensoeuer the Lord either in the ministerie of his word reproueth thy sins , or by any affliction chasteneth thee , despise it not , neither set light by it ; but make good vse thereof vnto thine owne soule . The second vse is ; Faint not when thou art corrected : that is , let not the greatnesse of it daunt thee , but arme thy selfe with patience , because he vseth to correct all those whom hee loueth , making his chastisments tokens of his loue . Secondly ; Christ heere setteth before all gouernours , an example to followe , especially to fathers and masters ▪ his example is this ; On euery child that hee loueth , hee layeth corrections , for this ●nd to breake them of their sinnes : 〈◊〉 answerably , Gouernours must shew tokens of loue towards those that are vnder them , by due reproofe and correction ; that ●o they may be broken of their misdemeanor , and brought vnto obedience to God. It were to bee wished , that both Parents and Masters would followe Christ in this example , and so seeke the reformation of those that are vnder them ; but more lamentable is the 〈◊〉 Parents and Masters doe thinke it sufficient for them , if they prouide for their children and seruante● food , and rayment , and necessaries for the bodie ; and so altogether neglect the good of their soules , which is the cause of many sinnes , and so of many iudgements ; both which ought to mooue them to put in practise this dutie . Thirdly , the very order of Christs worde , doth minister vnto vs a necessary instruction ; ●●●ching his manner of correcting his seruants . For first , hee propounds a direct end of all his corrections vpon them ; to wit , their nurturing and reformation ; then , that hee may attaine thereto ▪ hee proceedeth thus : First , hee doth conuince their conscience of their sinnes ▪ then by reproofes he rebukes and checks them , and lastly correcteth them , by laying chastisments on them . A most excellent and blessed order , in vsing correction for the good of the partie chastised , which ought to bee followed of all Gouernours , parents and masters especially . First they must propound a good end of their correction , euen the amendement and saluation of the partie : and that they may then proceed 〈◊〉 , they must first conuince their conscience of the 〈◊〉 ▪ then reprooue , checke , and admonish them : and if that take not place , they must proceed vnto meete and conuenient bodily correction all which must bee done not for reuenge ; but to bring thē to amendement , and to make them obedient to the will of God. Whereby wee see how farre many Parents and Gouernours ouer shoote themselues ; when as they make their corrections matters of reuenge and choller ; wherein they s●eldome intend the reformation of the offender ▪ which is a fault flat against the word of God ; and therefore to be considered of euery good christian . Be zealous therefore and repent . In the former Verse hee propounded a remedie against their ▪ Spirituall pride ▪ In 〈◊〉 wordes hee doth directly propound a remedie against their Luke-warmnesse . But first obserue the coherence of these words with the former . Christ hath said ; Whom I loue I rebuke and correct , according as their fault is : therefore sayth hee to this Church ; because I haue rebuked and corrected thee by seuere threatnings , for thy Luke-warmnesse , therefore now become zealous and amend . Here see the proper ●nd of all reprofes and corrections : namely , the reformation and amendement of mens faults & misdemeanors whatsoeuer , that so they may bee more carefull of their wayes ▪ and more zealous in good duties then euer they were . Whensoeuer therefore wee are reprooued by the word of God ; or when the Lord shall visite vs in body , minde , or goods by any kind of crosse , wee must remember to take occasion thereby to repent and amend , knowing that by all these as by so many Sermons , the Lorde calles vs to amendement . Nowe come to the remedie of their Luke-warmnesse ; Be zealous . That wee may vnderstand this Commandement , we are to handle some points touching Zeale . First , what is zeale ? Zeale is a burning affection in regard of Christian Religion , and the true worship of God. This Zeale is compounded of two affections ; of loue , and anger or indignation ; so that in this Commandement are two duties enioyned vnto this Church . First , that they should loue Christ , and his Religion aboue all things . Secondly , that they should be greiued especially for this , that Christ was dishonoured , his worship prophaned , and his doctrine not embraced ; but insteed thereof false worship , and false doctrine entertayned ; when both these concurre , then zeale is in the heart . A most notable Example hereof wee haue in Christ : Psalm . 69.9 , where the Prophet Dauid in his person saith , The zeale of Gods house had eaten him vp . Whereby thus much is signified ; that the heat of his loue for the maintaining of his Fathers glorie , had euen consumed him ; and that his indignation was so great , because his Fathers Name was dishonoured , and his worship prophaned ; that it did euen care him vp . This wee shall see to bee true in Christ , if wee read the Hystorie of his life , Iohn 2.17 . Yea hee professeth of himselfe , that it was meate and drinke vnto him to doe his Fathers will , Ioh. 4.34 . That thing he preferred before his owne life or safetie : nay , for the accomplishment thereof , hee was content to suffer the pangs of hell . The like zeale was in Elias , when all Israel was fallen to Idolatrie ; his heart was zealous for the Lord of Hosts . 1. King. 19.14 . II. point ; The kinds of zeale . Zeale . is either good or bad : In good zeale are these things required . I. True faith , as the roote thereof ; 1. Tim. 1. vers . 5. The end of the commandement is loue 〈◊〉 of a pure heart , and of a good conscience , and of faith vnfained ; Now , one apart of zeale is loue ; and therefore 〈…〉 proceed● from true faith , so must true zeale 〈◊〉 and that which is not grounded on faith ▪ is rather rashnesse and fiercenesse of nature , than true zeale . II. Repentance ; 2. Cor. 7.11 , There are seuen 〈◊〉 of repentance recyted , whereof zeale is one , that is good zeale : Euen a burning loue of true Religion , and a godly indignation when false religion is embraced . There may bee zeale in a man that hath no repentance ; as was in Iehu , 2. King. 10.16 . Come with mee , ( sayth hee ) and see the zeale that I haue for the Lord. Yet he wanted repentance , for Vers. 29.31 , It is said , Iehu regarded not to walke in the Law of the Lord God of Israel with all his heart : for hee departed not from the sinnes of Ieroboam , which made Israel to sinne : and therefore he had not in him the true zeale that is heere commanded . III. Zeale must come from knowledge : for without knowledge it is but rashnesse and bold-hardinesse , such as the Iewes had , Rom. 10.2 . whose Zeale was without knowledge . And such as Paul had before his conuersion , Phil. 3. vers . 6. In Zeale hee persecuted Gods Church : Knowledge therefore in Gods word , must bee the guide and conductor of our zeale . III. point ; The fruites of zeale must be considered for the better discerning of true zeale . First , true zeale constraineth a man in euery thing to seeke to please God : Whether we be out of 〈◊〉 wits , we are it vnto God : or whether we bee in our right mind , we are it vnto you . For the loue of Christ constrayneth vs. So wheresoeuer this true zeale is in any measure , it offereth violence to the heart ; so as a man cannot but endeuour to doe his dutie , for the loue he beareth vnto Christ. Elihu sayd ; The grace of God was in his heart as new wine in a vessell , which must needs vent out , Iob. 32.18.19 . Secondly , true zeale makes a man indeuour to serue and please God with all his heart , power , and strength . So good king Iosiah , hearing the words of the Law read , hee turned not slackely or negligently , but with all his heart , and all his soule , and with all his might , according to all the Law of Moses : so as like him was no King before , neither after him arose there any like him . Psal. 51 , Dauid humbling himselfe for his sinnes , prayes for the pardon of them with such maruellous zeale , as no tongue can vtter : desiring God to remember him according to the multitude of his mercies : often repeating the same thing in diuers tearmes , that in some sort hee might expresse the earnest desire of his heart : And in giuing God thankes for his benefits , he putteth all the strength of his heart thereto , crying out ; My soule prayse thou the Lord , and all that is within mee . Psa. 103.1 . And thus we see what a thing it is to be zealous ; whence true zeale ariseth , and what it worketh in mans heart . Seeing wee ( as hath beene shewed ) are tainted with this sinne of Lukewarmnesse , and coldnesse in religion ; let vs here learne how to redresse this vice . Wee must become zealous , hauing in our heart a feruent loue of true religion , and a vehement indignation when the same is disgraced , and false worship takes place . Let Religion therefore take place in our hearts ; and let vs bee feruent and shew that same in our liues by zealous obedience . Away with all slacknesse and lukewarmnesse ; it were better to bee Iewes and Turkes , and to hold no Religion , then to be luke-warme in the true profession . And thus much for zeale . The second part of this remedie is ; to Repent , or amend . This they are also enioyned , because zeale without repentāce , is nothing but rashnes . Iehues zeale was no true zeale , because hee wanted repentance , euen then when hee was zealous . But wherefore was this Church inioyned to repent ? Namely , for Lukewarmnes ; not for that she had committed any horrible sinne , but because she was slacke in good duties . Here then we haue a good Lesson for the ignorant sort , that challenge Gods mercie vnto themselues , because they are no notorious malefactors ; as murtherers , & adulterers , they hate no man , but do good vnto all : but heere they are taught to reforme this their blindnesse and ignorance ; For repentance must be for want of good duties , yea for slacknesse therein : therefore let no man sooth himselfe in his ignorance , with a false perswasion that all is wel if he liue not in grosse sinnes . This is the enchantment of the deuill , whereby he rocks many asleepe in their sinnes , till hee carry their soules to hell : A good meaning will not serue the turne ; God requires true zeale in well-doing . Vers. 20. Behold , I stand at the doore and knocke . If any man heare my voyce , and open the doore , I will come in vnto him , and will suppe with him , and hee with me . Heere Christ , to keepe his Church from despaire , ministers vnto them the signes and tokens of his loue and fauour : and before the same sets downe this note of attention , Beholde , hereby intending to make them more attentiuely to marke the tokens of his loue , that plainly seeing the same , they might not doubt thereof . Heereby in generall wee are taught ; that if wee would arme our selues against desperation and distrust in any distresse , wee must both often and seriously consider and marke the tokens of Gods loue vnto vs , and that will fortifie our faith : Read Psal. 23 , In euery Verse saue the last , hee sets downe tokens of Gods loue and fauour towards him ; and then in the last concludeth thus ; Without doubt , kindesse & mercie shall follow mee all the dayes of my life , and I shall remaine a long season in the house of the Lord. Our hearts are naturally filled with doubting , which will bewray it selfe in any distresse . But to preuent and cut off all hurt that may come therby , let vs marke the good dealing of our God towards vs ; and obserue the tokens of his loue and mercie in his ordinarie prouidence : and these will notably strengthen vs against distrust . And surely no person is so full of despaire , but if hee could looke backe into the mercies of God , from the beginning of his dayes , and lay them to his heart , they would minister comfort vnto him in regard of his loue and fauour at that instant . More particularly , Christ ministring comfort vnto this Church , doth expresse his meaning by a borrowed speach , comparing euery man vnto an house ; his heart vnto a doore , whereby entrance is made , and himselfe vnto a guest or stranger desiring to come and enter in , not so much to find courtesie , as to shew fauour and kindnesse . In the words of this verse , there bee two signes of his loue set downe . First , a heartie desire of their conuersion , which hee earnestly seeketh : Secondly , a promise of mutuall fellowship after their conuersion . The first , in these wordes ; Behold , I stand at the doore and knock : In this desire , Christ expresseth two things ; First , that this Church ( if wee regard the greatest part thereof ) had no true fellowship with Christ , nor Christ with them ; for hee stands at the doore of their hearts , which were closed vp against him . This may seeme strange , but the case is euident : for though they had in them many good things ; as knowledge of Gods will , and did professe the Gospel , and were partakers of the signes and seales of the Couenant of grace ; yet they were tainted with this notorious sinne of Luke-warmnesse , which closed vp the doore of their heart against Christ and barred him out . Here then we are carefully to obserue , that a man may haue in him many good things ; and yet by liuing in one sin , we be quite cut off from all true fellowship with Christ. Iudas had many excellent gifts : he forsooke all and folowed Christ , he preached the Gospel , and administred the Sacraments ; and yet by couetousnes the doore of his heart was quite barred against Christ. So Herode reuerenced Iohn , and heard him gladly , and did many things at his instruction ; Mark. 6.20 . yet by the sinne of Incest , his heart was so closed , that he had no fellowship with Christ. And so it is with vs ; It is good that wee know the will of God and approue the same , and professe the Gospel , and also receiue the Seales of the Couenant : But yet for all these , our case may be such , as wee shall haue no true fellowshippe with Christ. For if wee nourish , though but one sinne , and liue therein ; that will make a separation betweene Christ and vs , bee the sinne what it will ; as couetousnesse , adulterie , prophanenesse , or such like . Heereby then , all that desire to haue true fellowshippe with Christ , are to be warned to purge their liues from all sinne , so as their hearts bee not taynted with nourishing any one sinne : for euen one sinne w●●●●soeuer it bee , is a strong barre 〈◊〉 will keepe Christ from comming into vs. Secondly , whereas hee saith : I haue stood at the doore : ( for so the wordes are ) Heere hee speaketh to this Church , as hee vsed to speake by his old Prophets . As by Ieremie , a I haue sent vnto you all my Prophets , rysing early euery day and sending them . And by Esay ; I haue spread out my handes all the day vnto a rebellious people , which walked in a way that was not good ; euen , after their owne imaginations . So heere , I haue stood at the doore ; That is , long , euen till night ; as the word supping importeth . Hereby Christ would signifie his great pacience , in waiting for the conuersion of this people of Loadicea . In iustice hee might long agone haue cast them to the pit of destruction for their sinnes , and yet in mercie he waiteth for their conuersion ; and complaines that he hath waited long . Here then we haue iust occasion to take a view of Gods patience in wayting for the conuersion of a sinner . And that which hee saith to this Church ; hee may as iustly say vnto vs , for hee hath stood very long at our doores , euen 36. yeares and vpward , and yet still continueth knocking , so as he may iustly complaine of his long waiting . Let vs then here learne to know the day of our visitation , which is then to any people when Christ stands at their doores and knockes ; and vnto vs this day is present : Wee haue the ministerie of the Gospell ; and therefore we must be perswaded , that this is the time of our visitation , and hereupon learne the dutie which Christ teacheth the Iewes : namely , Acknowledg the day of our visitation ; which if we doe not , wee must looke for like vengeance which fell vpon the Iewes , because they regarded not when God sent his owne Sonne from his bosome to knocke at the dore of their hearts . And knocke . Heere is a further signification of his desire of their conuersion . Wherein we may behold his great & vnspeakable mercie towards this Church , and in them towards all other his Children . This Church had bard out Christ by their sinnes : and yet he pursues them , he knockes ; hee vseth meanes to enter for 〈◊〉 good ; and vouchsafes them mercy , 〈◊〉 then when they refuse it . Thus when Adam had sinned and fled , and hid himselfe , did the Lord seek him in the garden , & make with him the couenant of grace . And therefore it is truely sayd in a Isay , The Lord is found of them that neuer sought him . Luk. 15.4.5 , Christ fetcheth the lost sheepe that was gone astray . All which shew and set out vnto vs the vnspeakable greatnesse of Gods mercie in Christ vnto miserable man , who then shewes mercie vnto him when he neuer seeketh it . This his mercie is verified in all Churches , and vnto vs ; VVhich must be an occasion to enlarge and stirre vp our hearts to blesse the name of Christ for this vnspeakable mercie , in vouchsafing vs fauor , when we neuer sought it , but refused it . Quest. How doth Christ knocke ? Answ. The words going before , wherto these haue reference , giue light vnto this Question . Before Christ had threatned this Church , euen to spew her out of his mouth for her luke-warmenesse ; and after hee counsels her to buy of him gold , and other remedies . Now , vpon this greeuous threatnings , the Church might despaire of his mercie : But Christ to comfort her , tels her here , that these reproofes and rebukes , were but knocking 's at the dores of their hearts to make them open : For then Christ knocketh at the hearts of any people , when he vouchsafed them means to see their sinnes , and threatens them for the same ; and withall giues them coun - wherby they may escape the fearefull punishments thereby deserued . Here then note the state of any people that haue the ministrie of the Gospell vouchsafed vnto them ; they haue Christ among them , standing at the dore of their harts , and knocking to come in , by exhortations , admonitions , threatnings , and by promises , which is a great and endlesse mercie . First , seeing wee haue Christ knocking at our dores , there ought not to bee in vs such dulnesse and deadnesse of heart in hearing him knocke . If a man of any account come and knocke at the dore of our house ; oh what a stirre will we make to let him in quickely ! VVhat a shame then is it , that we should be dead-harted , when Christ Iesus the King of Heauen knockes at the dore of our hearts ? Secondly , this must admonish vs with all speed to turne vnto God by true repentance , for wee knowe not how long hee will continue knocking ; and if wee doe not heare and turne before he withdraw himselfe from vs , wee perish eternally ; For if we refuse when he knocketh at the dore of our harts , he will refuse when we knocke at the dore of his mercie . Prou. 1. 25.26 . Mat. 25.11.12 . Note further ; this knocking is not ordinarie , but it is ioyned with crying , For he saith , If he heare my voice ; so that hee both knocks & cries . It is then the knocking of one that would enter ; we therfore ought answerably , with serious regard to receiue the threatnings of the law and the promises of grace , and so bee as earnest in receiuing and embracing him , as hee is in knocking to come into vs. The second token of Christs loue , is a gracious promise of fellowship with them ; in these words : If any man heare my voice , and open the dore , I will come in vnto him , and will suppe with him , and hee with mee . These wordes haue beene much abused : and therefore I will stand to set downe the true vse and meaning of the same . Marke , the forme of speech is such , as giues vnto a mans will & soule an action in his conuersion , whereby hee comes to Christ and receiues Christ. This may seeme strange , but it is for iust cause vsed by the holy Ghost ; for in the conuersion of a sinner , there be three workers ; the holy Ghost ; the word , and mans will. The holy Ghost is the principall Agent inlightning the minde with true knowledge , softning the heart , and changing the will from euill to good . The worde is the instrument of the holy Ghost ; for now he worketh not by reuelation or speciall instinct ; but ordinarily in and by the word , when a man is reading , hearing or meditating , either publickely or priuately : for the word preached is the power of God to mans saluation from faith to faith . Thirdly , mans will , though by nature it be euill and dead vnto grace , yet being renewed by the holy Ghost , in the first act of conuersion moueth and striueth to bee turned ; It is not like a peece of waxe onely passiue , which without any action receiueth impression : But as fire , so soone as it fire doth borne ; and so soone as it burneth it is fire : so the will though by nature it mooue not yet being renewed by grace it mooueth , and so some as it mooueth , it is renewed . And hereupon it is , that the holy Ghost ascribeth action vnto a sinner that is to bee conuerted : which argueth not , that by themselues men can haue a will to bee conuerted , but that being renewed , they may will their conuersion . And for this cause is the Gospell preached in these tearmes , Repent and beleeue : not to shew that man by nature can repent or beleue ; but that God in mans conuersion , doth giue him grace to will and desire the same . Hence then it followes , thar this text hath been diuers waies abused : First , by the Papists , who hence would gather Free will of conuersion in a sinner by nature . True it is , a man hath free will in his conuersion ; yet not by nature , but by grace ; neither can any more be gathered hence , for here it is onely said , If any man heare and open when I knocke . Nay , hence wee may rather gather , that a man by nature cannot heare , nor open , because the counsell is giuen to such as are poore , and blinde , and naked by nature . Secondly ▪ they also abuse this text , that hereby would prooue a flexible free will by grace to be in man : which is this . Sundry men thinke , that after the fall of Adam , all being wrapt vp in sinne , God gaue a generall grace , whereby any man might will , and receiue that which is good : and this grace , though it dispose the will in some part to that which is good , yet it takes not the corruption away , but that remaines still ; whereupon if hee will , he may receiue Christ by that general grace , or if hee will not , hee may refuse Christ by his naturall corruption which yet remaineth in him . It is saide , this may bee gathered from this text : But the truth is , here is no foundation for flexible free-will : all that can here be gathered is , that man hath free-will in his conuersion , yet not by a generall , but by Gods speciall grace . Nay , Christs ministry serue● for this end , that those which before could not turne of themselues , might by grace be conuerted . This flexible grace is against Gods word : Christ sayth ; a Euery one that hath heard , and hath learned of the Father commeth vnto me ; He saith not , may come if hee will , but peremptorily commeth : For mans will cannot dispose and ouer - 〈◊〉 the worke of God ; but the worke 〈◊〉 God ouer-rules the will of man : though man be vnwilling , yet when God calleth effectually hee cannot but come ; For the creature cannot reiect or resist the will and calling of his creator . If any man open vnto me , I will come , &c. The proper intent of Christ in this conditional promise , is to prouoke them that be dull and heauy , to listen diligently to Christ words , and to receiue the doctrine of saluation from him gladly . In the example of this Church we are taught our dutie . Seeing Christ in the ministrie of his word knockes , both by threatnings , by promises , and good counsell : therefore we must all of vs listen vnto the words of Christ , & open the dores of our hearts and receiue him into the same . But alas the practise of the world is far otherwise : men are churlish Nabals vnto Christ , who though he come friendly , yet they repell him ; making no account of such against . Nay , we are Bethlemites , which haue no roome for Christ in the Innes of our harts , if Christ will needs lodge with vs , hee must lye among the beasts in the filthy stable ; Nay , many send him out of their gates with the Iews , and crucifie him with their sinnes . But let vs abandon this greeuous sinne , for it is the right way to plunge our soules into the pit of destruction . Quest. How must a man open his hart to receiue Christ ? Answ. By doing two things . First , hee must labour to see his owne vilenesse ; that hee is vnworthy to receiue so blessed a Guest , then hee must humble himselfe , and acknowledge this his vnworthinesse . Euen as the ruler did when he sayd vnto Christ ; Lord , I am not worthy that thou shouldest come vnder my roofe , Mat. 8.8 . This humiliation is the beginning of grace . This done , hee must by true faith lay hold on Christ ; that is , beleeue that Christs death and passion is for the pardon of his sinnes , and for the saluation of his soule : For as Christ dwels in mens hearts by faith , so by faith he must be receiued into their harts . Here some will say , if this be to receiue Christ , then all is well . But take heede thou deceiue not thy selfe with a vaine imagination of thine owne braine in stead of faith . Looke therefore that thy faith be true & sound : If it be true faith , it will work by loue , euen a true loue of Christ and his members , which will appeare by keeping his Commaundements . Ioh. 14.23 . I will come in vnto him , and suppe with him , and he with me . Here is the thing promised ; to wit , mutuall communion and fellowship with Christ. This is the principall token of Christs loue , being indeed the verie ground of all true happinesse , ioy , and comfort : and therefore it is added to mooue them to open vnto Christ. This societie , is here propounded in two parts . First , the sinner being conuerted , makes a feast vnto Christ ; I will come in vnto him , and suppe with him . Secondly Christ makes a feast vnto him ; And hee shall sup with me . And in these two consists the sum of Salomons song of songs ; where Christ entertaineth the Church , and the Church againe feasts Christ. For the first ; some may aske , how can a poore sinner make a feast for Christ ? Answ. Cantic . 4.16 . The Church or euerie Christians soule , calleth Christ vnto a feast in his Garden to eate his pleasant thinges . This Feast consisteth of these things . First , of the fruits of true repentance . Psal. 51 , 17 , A broken and contrite heart , is a daintie di●● ▪ acceptable vnto God. Secondly , of an hart beleeuing the word and promises to God ; for without faith it is impossible to please God , Heb. 11.6 . Thirdly , the penitent sinner must a giue vp himselfe in soule and bodie , a holy and acceptable sacrifice vnto God , by seruing God faithfully , not only in the duties of piety , but also in the faithfull perfourmance of the duties of his particular calling : these be the delightfull dishes wherwith Christ is fed . The second feast is made by Christ , and hee shall sup with me . Christ comes not to bee entertained onely , but to entertaine ; And the feast which he makes is his own bodie and blood : b For his flesh is meat indeede , and his blood is drinke indeede . The vessels whereon these meates are caried , are the Word and Sacraments . And all that bee his welcome guests , are true penitent sinners , which haue hungring and thirsting hearts after his bodie and blood . Luk. 1.58 . And from this feast arise these blessings : c Righteousnesse , peace of conscience , and ioy in the holy Ghost . Seeing this fellowship with Christ is here promised to those that open & receiue him into their hearts : First , hereby we are taught to renounce all earthly and carnall pleasures ; and not to addict our selues to drinking and quaffing or sumptuous fare ; for heere is a better feast sette before vs , whereupon we must set our hearts , turning our eyes from all worldly pleasures . We know by experience how friends entertaine each other ; but wee must labor to know how to entertaine Christ , and to feast him with his owne graces , that hee may suppe with vs , and we with him ; and so haue true fellowship with him . Againe , by this we may see a notable abuse of many that come to the Lordes table : for heere wee see is required an interchange of feasting , betweene Christ and a Christian : but many there bee that will come to the Lords table , and feast with Christ , that will neuer feast Christ againe : And yet we ougt to be as carefull to feast him , as to feast with him . It is a shame to suppe often with Christ , and yet like vngrateful Nabals , neuer to haue one good dish of grace , and holy obedience to set before him , wherewith indeede we should feast him dayly . Others will seem to giue him good entertainment , for that day whereon they feast with Christ ; but soone after they giue him gall to eate , and vineger to drinke , by their dayly sinnes . Vers. 21. To him that ouercommeth will I make to sit with me in my throne , euen as I ouercame , and sit with my father in his throne . Vers. 22. Let him that hath an eare , heare what the spirit sayth vnto the Churches . Here is the conclusion of this Epistle , and it hath two parts . A Promise , vers . 21 , and a Commaundement . vers . 22. In the Promise , note two things . First , to whome it is made , To him that ouercommeth . Hereof we haue spoken . Secondly the thing promised ; that is , fellowship with Christ in glorie : I will make to sit &c. whereby is not meant equalitie of glorie and honor ; for that is not possible for any creature to receiue . But a participation onely of some part of his glorie : so much as shall suffice for his perfect happinesse . And because it might bee thought no great matter ; therefore it is illustrated by a comparison , as I ouercame , and sit with my father in his throne . As if hee should say ; I will aduance them , that ouercome their spirituall enemies , into the participation of my glorie , euen as my Father ( when I had ouercome ) aduanced me into the fellowship of his glorie . Now Christ as hee is Mediator , is inferiour to his father , and in that regard is not aduanced to equall glorie with his Father , though he sit with him : So the members of Christ , being inferiour vnto him , may sitte with him in his throne , though their glorie be vnequall . These things for substance haue beene handled . Chap. 2. vers . 26.28 . The second part of this conclusion , Let him that hath an eare , heare &c. hath also been handled before . The fruit of the righteous , is as a tree of life : And he that winneth soules , is wise . Prou. 11.30 . FINIS . The Errata . GOod Reader , if thy Booke be faultie in these places , correct them after this direction ; where the first number notes the page . The second , the Colume . The third , the Line . Pag. 1. col . 1. lin . 7. Read , this time . p. 6. c. 2. l. 16. Fift argument . Ibid. l. 47. no doubt . pa. 17. c. 2. l. 51 , no naturall man. p. 19. c. 1. l. 12. Heb. 3.5.6 . pag. 30. c. 2. l 49. The bread to be really Christs bodie . p. 45. c. 1. l. 24. they mispend . p. 46. c. 1. l. 22. read , this verse , the eleuenth , and. p. 49. c. 2. l. 15. read , of the word . p. 52. c. 1. l. 1 , set in the margent , vers . 13. Ibid. c. 2. marg . Mat. 3. Dan. 7.9 . p. 54. c. 1. l. 49. read , Dan. 7. p. 61. c. 1. l. 29 , read , world is full . p. 62. c. 1. l. 34. read , of death . p. 65. c. 1. l. 31 , created life is . p. 71. c. 2. l. 21 , The Epistle . p. 72. c. 1. l. 13. repetition . c. 2. l. 16. approbation . p. 75. c. 2. l. 53. 2. Ioh. 10. p. 84. c. 2. l. 8.13.28 . sauing faith . p. 113. c. 1. l. 2 , blot out with wicked and vngodly men . p. 114. c. 1. l. 24 , their constancie . p. 118. c. 2. marg . Mark. 13.32 . p. 119. c. 1. l. 27. read , out of darknesse can bring light . p. 122. c. 2. l. 1. Thirdly , their . p. 176. c. 2. l. 6. feele in vs , and l. 15. and that as . l. 21. propounds . p. 199. c. 2. l. 21. our regeneration . p. 215. c. 1. l. 56. counsell . A Table of the places of Scripture here cyted . The First number notes the Chapter . The Second , the Verse . The Third , the Page . The letter C. the Colume . Chap. Vers. Page . Genesis . 3 8 62. Colume 2.   15 41. c. 1. & 46. c. 1. 4 14 74. c. 2. 5 22 52. c 1. 6 3 124. c. 2.   5 168. c. 1. 11 5 168. c. 1. 15 ●2 41. c. 2.   ●6 125. c. 1. 17 1 36. c. 1. 18 17 , 19 4. c. 2.   21 168. c. 1.   27 62. c. 2. 19 8 121. c. 1.   24 17. c. 2. 20 11 111. c. 1. 22 2 190. c. 1. 24 33 19. c. 1. 29 20 191. c. 1. 30 8 98 , c. 1. 31 41 107 , c. 1. 40 23 54 , c. 1. Exodus . 3 12 64. c. 1. & 2.   14 , 15 15 , c. 1. & 17 ▪ c. 2. 4 22 71. c· 1. 16 31 128. c. 2. 18 7 13. c. 2.   19 ●8 . c. 2. 19 10 , 11 10. c. ● .   ●0 46. c. 1. 20 5 168 , c. 2.   7 56 , c. 2.   1● 127 , c. 2. 32 12 , 13 , 14 28 , c. 2.   25 206. c. 2.   32 83. c. 2.   42 , 43 178. c. 2. 33 12 , 14 , 17 172. c. 1. Leuiticus . 10 1 58. c. 2. 19 19 9. c. 2.   23 54. c. 2. Numbers . ● 23 13 , c. 1. & ●9 . c. 1. 1● 6 , 8 2. c. 1. 14 46 107 , c. 1. 15 22 107 , c. 1.   9 145 , c. 2. 24 17 155. c. 1. ●5 10 117. c. 2. Deutronomie . ● 2 189 , c. 2.   3 128. c. 2. 10 9 29. c. 1. 13 1 ▪ 2 2. c. 2. & 8. c. 1.2 .   3 190. c 1.   7 , 8 74 , c. 2. 34 0 195. c. 2. Iosua . 2 0 185 , c. 1. 7 4 , 5 57 , c. 1. & 147. c. 1 Iudges . 4 4 138· c. 2. 13 4.5 178 , c. 1.   22 62. c. 2. 1. Samuel . 3 4 , 6.8 , 10 46. c. 1.   13 58. c. 2. 4 21 193 , c. 2. 12 18 57 , c. 1. 2. Samuel . 13 5 145. c. 1. 18 18 194. c. 1. 24 15 57. c. 1. 1. Kings . 19 14 212. c. 2.   18 165 , c. 1. 20 31 133. c. 2. 21 4 63. c. 1.   10 101 , c. 2.   23.24 145. c. 1. 2. Kings . 2 12 28. c. 2 & 106. c. 1 5 18 120 , c. 2. 6 16 105 , c. 1. 9 22 139 , c. 2. 10 16.29 , 31 212 , c. 2.   25 , 31 93 , c. 2. 22 4 138 , c. 2.   19 144. c. 2. 23 25 153 , c. 1. & 213 , c. 1. 1. Chron. 25 1 138. c. 2. 28 12 178 , c· 2 ▪ 2. Chron. 20 12 207. c. 2. 30 18 28 , c. 2. 32 31 190. c. 1. 33 12 88 , c. 2. 34 21 138. c. 2.   ●7 95 , c. 2.   32 181. c. 2. Ezra . 7 10 10 c. 2. 9 00 198 , c· 1.   17 44. c 2. Iob. 1 5 120 , c. 1. ● 14 207 , c. 2.   20 75 , c. 2. 19 25 , 26 67 , c. 2. 21 7 , 14 14 , c. 2. 31 33 206 , c. ● 32 18 , 19 213 , c. 1. Psalm . 2 10 , 11 , 12 22 , c. 2. & 55. c. 2 4 4 61 , c. 2.   6 14 , c. 1. 5 6 177 , c. 1. 8 9 153 , c. 2. 10 3 102 , c. 1. 14 4 187 , c. 1. 15 2 177 , c 1. 16 8 100 , c , 1. 18 97 31 , c. 1.   30 56 , c. 2. 19 12 148 , c. 2● 23 ●0 213 , c. 2.   4 64 , c. 2. 25 9 10 , c. ● .   14 4 , c. 2. & 151. c. 1. 26 2 190 c. 2. 27 8 , 9 11 , c. 1. & 95 , c. 2. 32 00 206. c. 2.   1 207 , c. 1. 34 7 105 , c. 1. 40 6 11. c. 1. & 95. c. 1 42 11 167 , c. ● ▪ 45 7 26. c. 1. & 163. c. ●   9 51 , c. 2. 50 22 115 , c. 2. 51 00 213 , c 1.   2 23 , c 2.   14 146 , c. 2.   17 217 , c. 1. 52 5 51 , c. 1. 69 9 212. c. 1. 72 11 ●2 , c. 1. 73 37 14 , c ▪ 2.   17 169. c. 1. 77 24 , 25 128. c. 2. 89 37 18 , c. 2. 91 10 190 , c. 2.   11 , 13 13 , c. 2. 92 13 , 14 55 , c. 1. 94 7 72 , c. 2. 96 7 , 8 29 , c. 2. 97 00 31. c. 1.   5 , 6 , 7 , 8 31 , c. 1. 99 5 63 , c. 2. 103. ●● 29 ▪ c. 2. & 213 , ● . 1 105 15 26. c. 1. & 28 , c. ● . 110 2 ●1 . c. 2. & 22. c. 1.   3 22 , c. 1. & 187 , c. 1 111 7 56 , c. 2. 113 6 , 7 100. c , 1 ▪ 119 6 153 , c. 1.   11 9. c. 2.   24 22 , c. 1.   55 169 , c. 2.   57 29 , c. 1.   59 87 , c. 2.   80 168 , c. 2.   112 167 , c. 2.   136 205. c. 1. 139 2 , 3 99 , c. 2.   21 94 , c. 1. 147 19 , 20 5 , c. 1. Prou. 1 25 , 26 215 , c. 2. 2 4 9 , c. 1 ▪ 3 12 211. c. 1 , & 210 , ● 4 ● ▪ 28 , c. 2.   24 166 , c. 2. ● 10 , 11 208 , c. 2●   15 179. c. 1.   18 101. c. 1. 16 31 54 , c. 2. 19 17 135. c. 2. 22 23 145. c. 1. 28 9 127. c. 2. 3● 0 139. c. 1.   1.2.3.4 28. c. 2. Eccles. 9 8 173. c. 1. 12 5 54. c. 2. Canti● . 4 16 217. c. 1. 5 2 11. c. 2. 8 6 51. c. 2. Isay. 1 10 143 c. 1. 4 22 42. c. 2. 5 13 128 , c. 1. 6 2 187 c. 2.   8 62 , c. 2.   9 53 , c. 1. & 89. c. 1. & 95 , c. 2. & 172 , c. 1. & 183 , c. 2. 7 7.11 64. c. 1. 8 16 9 , c. 2.   18 198 , c. 2.   20 77 , c. 2. 9 6 198 , c. 2. & 207. c. 1. 11 2 ●3 , c. 1.   4 21 , c. 2. & 58 , c. 2.   6 13 , c. 2. 22 22 177. c. 1. 27 1 58 , c. 2. 28 15 148 , c. 2. 29 13 153 , c. 1. 30 27 123 , c. 2. 38 3 168 , c. 2. & 145 , c. ● . 44 7 105 , c. 2. 48 22 14 , c. 2. 49 4 183 , c. 2. 50 5 95 , c. 1. 53 10 198 , c. 2. 55 1 209 , c. 1 , 2.   2 214. c. 2. & 215 , c. 1.   4 17 , c. 1. 56 7 187 , c. 1. 5● 11 145 , c. 1.   15 10 , c. 2. & 61 , c 1. & 77 , c. 1. 58 18 135 ▪ c. 2. 59 2 182 , c. 2. 61 1 16 , c. 2. 64 6 72 , c. 2. 66 2 21 , c. 2.   5 37 , c. 1. & 105 , c. 1   10 105 , c. 1.   22 43 , c. 2. Ieremie . 7 13 , ●5 214 ▪ c. 2. 8 6 87 , c. 1. & 115. c. 2   12 1●8 , c. 2. 9 1 205 , c. 1. 15 19 74 , c. 2. & 126 , c. 1 17 9 , 10 14● , c. 1. 18 7 , 8 92 , c. 1. & 146 , c. 1 19 15 91 , c. 2. 20 14 , 15 73 , c. 2. 23 5 , 6 177 , c. 2. 59 15 102 , c. 1. Lament . 3 44 182 , c. 2. Ezekiel . 9 4 113 , c. 1. & 205. c. 1.   6 173 , c 1. 18 24 84 , c. 1. 20 37 211 , c. 1. 33 31 200 , c. 2 Daniell . 3 27 5 , c. 2. 5 6 59 , c. 1. 6 10 39 , c. 1. 7 9 52 , c. 2. & 54. c. 1. 8 19 7 , c. 1. 9 10 , 11 198 , c. 1.   20 , 21 , 22 35 , c. 1.   21 7 , c. 1. 10 14 7. c. 1. 12 3 51 , c. 1. & 57. c. 2. & 183 , c. 2. & 155 , c , 2.   4 11 , c ▪ 1. Hosea . 1 2 121 , c. 1.   9 165 , c. 1. 2 18 13 c. 2. 3 5 177. c. 2. 4 1 104 , c , 2.   6 128 , c. 1. 7 2 115 , c. 2. 9 7 91 , c. 2. Ioell . 1 13 , 15 104 , c. 2. Amos. 3 7 4 , c. 2. 4 12 90 , c. 2. 5 11 116. c ▪ 2. 8 7 135 , c. 1. Obad.   21 183 , c. 2. Micha . 3 2 , 3 134 , c , 2.   6 116 , c. 2. 6 6 , 7 , 8. 8 ▪ c. 1. Zephani● . 2 1 87 , c. 1. & 203 , c ▪ 2 Haggie . 1 7 87 , c. 2. Zakeri● . 2 8 5● , c. 2. Mala● . 1 5 104 , c. 1. 2 7 28 , c. 2. & 79 , c. 1 3 1 2. c. 1. 4 2 61. c. 1. Mathew . 1 16 17 , c. 1. 2 2 177. c. 2   ●3 178. c. 1. 3 7 30 , c. 1. & 77. c. ● .   16 52 , c 2. 4 10 60 , c 1. 5 6 129 , c. 2.   21. ad 46 79. c. 2. 6 13 29 , c. 2 & 141. c. 2   33 14. c. 2. 7 13 , 14 172. c. 1.   16 77. c. 2. 8 8 216. c 2. 9 38 58 , c. 1. 10 ●0 68 , c. 2. 11 10 70 , c. 1.   12 183 c. 1. & 197 ▪ c. 1.   25 130 , c. 1. 12 31 144 c. 1.   50 7 , c. 1. 13 8 38 , c. 1.   9 , 11 95. c. 1.   30 75. c. 1.   44 113 , c. 2.   52 79 c. 1. 16 16 168 , c. 1.   18 82. c. 2. & 141. c. 2   19 179 , c. 1. & 180. c. 1. & 181. c. 1. & 127. c. 1.   23 117 c. 1. 17 20 185 , c. 1. 18 7 6. c. 1. & 119. c. 2   8 119 , c. 2.   18 179 , c 2. & 180. c. 1. & 2. & 147. c. 2. 21 43 193. c. 1. 23 3 , 4 79. c. 2.   8 2. c. 1.   15 80 , c. 1.   37 186 , c. 1. ●4 12 81 , c. 1. & 134 , c. 2. & 21● , c. 2.   15 , 25 11. c. 1.   24 82. c. 2.   38 , 39 87 , c. 1. & 115 , c. 2   39 10. c. 2.   48 , 49 11 , c. 2. & 192 c. 2 25 5 11. c. 2.   10 , 11 3● , c. 1.   25 , 30 156 , c. 2.   34 175 , c. 1. & 135 , c ▪ 2. 28 18 154 , c. 1. & 3. c ▪ 1 ▪ & 21. c. 1.   19 , 20 181 , c. 2. Marke . 1 15 ●8 . c. 1. 2 7 182 , c. 1. 4 25 42. c. 2. 6 ● 153 , c 2.   20 214. c. 1. 13 32 118. c. 2. Luke . ● 32.33 177. c. 2.   53 129. c. 2. & 117. c. 1. 2 19.51 9. c. ● . 5 8 62. c. 2. & 127. c. 2   32 202. c. 2. 6 26 40. c. 2. & 101. c. 2 & 166. c. 1. 8 15 10 c. 2. & 136. c. 2   16 73. c. 2.   18 137. c. 2. 10 2 172. c ▪ 1.   26 128. c. 1.   39.42 80 , c. 1. 11 13 77. c. 1.   27 9 , c. 2.   28 7 , c. 1.   52 180 , c. 1. 12 7 172. c. 1.   19.20 167 , c. 1.   21 101 , c. 1.   24 179 , c. 1.   31 25 , c. 1.   32 71 , c. 2.   35.36 53 , c 2 & 54 , c. 1. 13 1●● 32 77 , c. 2. 15 1. ●4 . 5 215 , c. 1.   21 88 , c. 1. & 198 , c 1 16 13 20. c. ● .   15 148 , c. 2.   24 145. c. 1. 18 9 202 , c. 2. 19 27 55 , c. 2. & 133 , c. 2   41 105 , c. 1. 20 ● . 3.4.5 8 , c. 1. 22 26 135 , c. 1.   61.62 169 , c 2. 23 34 132 , c. 1.   40.41 140 , c 2.   43 98 , c. 1. Iohn . 1 1 2 , c. 1. & 34 , c. 2. & 54 , c. 1.   15 8 , c 1.   18 17 , c. 1.   52 183 , c. 1. & 184. c. 2. 2 17 212 , c. 2 3 34 163 , c. 2.   36 83 , c. 1. 4 10 65 , c. 2.   34 19 , c. 1 , & 112. c. 1 5 10 19 , c. 2.   28.29 57 , c. 1.   35 49 , c. 2.   39 9 , c. 1. & 77. c. 2. 6 50 98 , c. 1.   51 128 , c. 2 , & 216. c. 2.   54.55 66 , c. 2 & 217. c. 1 7 17 4 , c. 2.   38 80 , c. 2. 8 11 179 , c. 1.   14 19 , c. 1.   26 , 28 18 , c. 2.   44 177 , c. 1. 10 3 172 , c. 1.   18 5 , c. 2.   27 , 28 82. c. 2. & 127. c. 1   29 3. c. 1. 11 43 , 44 77. c. 1. 13 17 128. c. 1.   35 135. c. 1. 14 19 65. c. 2.   23 23. c 2. & 216. c. 2   26 68. c. 2. 15 2 60. c. 1.   15 125. c. 2. 16 13 17. c 2. & 68. c. 2. 17 4 18. c. 2.   12 174 c. 2. 18 36 177. c. 2. & 179 ▪ c. 1. 19 8 133. c. 1. 20 17 52. c. 2.   19 , 26 43. c. 2.   23 179. c. 2. & 181. c. 1.   31 9. c. 1. 21 16 154. c. 2. Acts. 2 23 191. c. 2.   33 , 36 3. c. 1.   37 144. c. 2. & 205. c. 1.   39 102. c. 2. 3 17 102. c. 2.   19 30. c. 1. 4 32 13 c. 2. 5 41 105. c. 1. 7 ● 44. c. 1.   38 7. c. 1.   51 186. c. 1.   55.56 52. c. 2. 8 20 209 c. 2. 9 7 52. c. 2.   15 113. c. 2. 10 2.3 45. c. 2.   11 41 c. 2.   19 47. c. 2. 13 46 , 51 102 c. 2.   48 141. c. 2. 14 12 38. c. 1.   22 5. c. 1. & 73. c. 2 15 28 69. c. 1.   29 121. ● . 2. 16 2 , 3 147 ▪ c. 2.   14 47. c. 1. & 95. c. 1.   29 187. c. 2. 17 18 65. c. 1.   30 , 31 30. c. 1. 20 7 , 11 43. c. ● .   26. ●7 19. c. 1. & 79. c. 1.   28 24. c. 1. & 51. c. 2. & 71. c. 1.   29 , 30 77. c. 2. 24 16 15. c. 2. & 73. c. 2   25 59. c. 1. 26 18 112. c. 1.   20 87. c. 2. Rom. 1 28 186. c. 2. 2 5 144. c. 1.   6 148. c. 2.   28 10. c. 2. 3 8 121. c. 1. 4 25 44. c. 2. 5 1 13. c. 2.   4 78. c. 2. & 136 c. 2   5 23. c. 2. & ●3 . c. 1. 8 15.16 18. c. 2.   23 185. c. 1.   30 83 c. 1. & 174. c. 1   37 28. c. 1.   38 83. c. 1. 9 0 102. c. 2.   3 84. c. 1. & 19● . c. 2.   11.20 57. c. 1.   13 23. c. 1. 10 2 212 , c. 2. 11 4 171 , ● . 1.   20 103. c. 1. & 104. c. 1.   29 83 ▪ c. 1. & 102. c. 2 ▪ 12 1 217 , c. 1.   10 37 , c ▪ 1.   14 29. c. 1.   18 75 , c. 1.   21 24. c. 2. 13 12 156 , c. 2. 14 ●7 25. c. 2. & 136. c. 2 & 217. c. 1. 15 4 38 , c. 1. & 136. c. 2   16 60. c. 1. 16 16 147. c. 2.   20 28 ▪ c. ● . 1. Corinth . 1 20 177 ▪ c. 1.   24 2. c. 1.   30 176. c. 1. 2 25 76 , c. 1. 3 6 59. c. 1.   21 , 22 25 , c. 1.   22 , 23 106. c. 1. 4 3.4 . 166 , c ▪ 1.   7 189. c. 2.   8 202. c. 2.   12 , 13 101. c. 2. 5 ● 205 , c. 2.   4.5 74 , c. 2 ▪ & 180. c. 2   10 , ●● 75. c. ● . & 180. c. 2 6 2 , 3 27 , c. 1. & 154. c. 1.   9 183. c. 2.   18 145. c. 2.   19 122. c. 1. 7 2 113. c. 1.   19 7. c. 2. 8 1 203. c. 1.   4 15 , c. 1 ▪ & 120. c. 2. 9 1 , 2 12 ▪ c ▪ 1. & 52. c. 2. 10 0 17. c. 2.   2 129. c. 2.   3 128. c. 2.   8 145. c. 2.   25 , 29 220. c. 2. 11 3 139 c. 1.   5 138. ● ▪ 2.   6 3. c. 2.   19 5. c ▪ 1 & 78. c. ● ▪   23 17● . c. 2.   29 76. c. ● .   30. 145. c. 2. 13. 3. 137. c. 1.   5. 134. c. 2 & 135 c. 1 14.   138. c. 2.   24.25 . 59. c. 1. 79. c. 2. & 186. c. 2.   34.35 . 138. c. 2. & 139. c. 1. 15. 9. 12. c. 1.   10. 73. c. 1.   20. 20. c. 2.   24. 3. c. 2.   54. 154 c. 2. 16. 1. 43. c. 1.   19. 80 , c. 1. & 147. c. 2   22. 181. c. 1. 2. Corinth . 1. 22. 209. c. 2. 4. 6. 209 ▪ c. 2.   17. 38. c. 1. & 107 c. 2 5. 13.14 . 21● . c. 2.   15. 52. c , 2   16.17 . 7. c. 2. & 131. c. 1. & 197. c. 1.   18. 127. c. 1.   19. 12● . c. 1.   20. 89.2 . & 123. c. 1.   21. 209 c 2. 6. 16. 123. c. 1. 7. 11. 87. c. 2 ▪ & 212. c. 2 8. 9. 101. c. 1.   12. 73. c. 1. 11. 5. 12. c. 1. 12. 24. 98 ▪ c. 1.   9.10 . 105. c. 1. 13. 5. 76. c. 1. Galath . 1 8 178. c. 2. & 151. c. 2. 2 21 65. c. 2. 3 1 77. c. 2 ▪ & 195. c ▪ 1   19 7. c. 1.   24 198. c. 1.   27 208. c. 2. 5 6 136. c. 2.   13 135. c. 1.   14 105. c. 1.   22 134. c. 1. 6 15 197. c. 1. Ephes. 1 13 209. c. 2. 2 1 186. c. 1.   6 154. c. 1.   10 198 ▪ c. 1.   17.18 23 ▪ c. 2.   19 195. c. 1. 4 5 84. c. 2.   11.12 58. c. 1. & 152. c ▪ 1   21.22 95. c. ● .   23 , 24 197. c. 1. 1 3 172. c. 2.   8 50. c. 1.   30 199 c. 1. 6 17 60. c. 1.   18 28. c. 2. Philip. 1 4.9.10 79. c. 2.   6 85. c. 1. 2 9 , 10 3. c. 1. & 21. c. 1. & 195. c. 1.   12 98. c. 1. & 104. c. 1.   13 168. c. 1.   15.16 49. c. 2. & 50. c. 1. & 80. c. 1. 3 1 109. c. 1.   6 212. c. 2.   8 209 ▪ c. 2. & 198. c. 2.   9 84. c. 1. & 198. c. 2.   10.15 198. c. 2.   13.14 81. c 2. 4 5 11. c. 2.   7 13. c. 2. Coloss. 1 9.10.11 97. c. 2.   12 155. c. 2.   13 112. c. 1.   16 34. c. 2. & 35. c. 1. & 198. c. 2.   18 20. c 2. 2 3 53. c. 1.   7 169. c. 2.   10 206. c. 1. 3 12 208 , c. 2.   16 28 , c. 2.   24 137. c. 1. 1. Thessal . 2 13 126. c. 2 ▪   18 7● . c. 1. 4 9.10 81 , c. 2. 5 3 167. c. 1.   22 172 , c. 2. 2. Thessal . 2 3 71. c. 1.   4 165. c. 1.   7 117. c 2.   8 58. c. 2.   9 8 c. 2.   10.11 78 c. 2. & 92. c. 1. & 152. c. 2. 3 3 85 , c. 1. 1. Tim. 1 15 12. c. 1. & 106. c. 1. & 188. c. 1.   17 29. c. 2.   19 84 , c. 2.   20 116. c. 1. 2 1 28 , c. 2.   8 39. c ▪ 1. 3 9 114. c. 1.   12 138 c. 2.   15 12. c. 2 , & 152. c 1. 4 8 100. c. 2.   16 183 , c. 2. 5 12 135 , c. 2.   17 73 , c. 1. 6 3.4.5 116 , c. 1 , & 117 , c. 2.   12 196 , c. 1.   16 101. c 1.   17.18 101. c. 1.   2● 10● . c. 1. 2. Tim. 1 5 139. c. 1.   6 86. c. 1. & 167 ▪ c 2.   13 152. c. 1. 2 9 172. c. 1.   19 102. c. 2.   26 186. c. 2. 3 2 81. c. 1. & 134. c. 2.   7 137. c. 2.   1● 5. c. 1. & 73. c 2.   14 152. c. 1. 4 8 33. c. 2. Titus . 1 1 117. c. 2.   9 79. c ▪ 2. 3 2.3.4 75. c. 2. Hebr. 2 7 195. c. 1.   10 27. c 2. 3 5.6 19. c. 1.   12.13 92. c. 1. 4 2 10. c. ● .   12 58. c. 2 , & 110. c. 2. 5 11.12 10 c. 1 , & 137. c. 2.   14 76. c. 2. 6 10 135. c. 1. 8 5 178 , c. 2. 9 7 169 , c. 2.   9 194 , c. 2. 10 36 136 , c. 2.   37 6 , c. 2. 11 3 57. c 1.   22 145 , c. 2.   24 , 25 , 26 195 , c. ● . & 174 , c. 1.   31 185 , c. 1. 12 2 195 , c. 2.   8 38 , c 1.   17 114. c. c. 1. Iames. 1 2 38. c. 1. & 107 , c. 1.   5 77. c. 1.   21 10. c. 1.   27 135. c. 2. 2 23 125 c. 1. 4 6 10. c. 2.   8 45 c. 2. 5 7 38. c. 1. 1. Peter . 1 7 208. c. 1. 3 1 113. c. 1.   15 80. c. 1.   19.20 90 , c. 2. & 125. c. 1.   21 108 , c. 1. 4 23 27. c. 2. & 140. c. 2. 2. Peter . 1 12 109. c. 1.   19 155. c. 2.   20 143. c. 1. 2 3 6. c. 1.   7 75. c. 2.   8 205. c. 2.   18 151. c. 1.   21 202. c 1. 3 8 6. c. 1. & 191. c. 1. 1. Ioh. 1 3 9. c. 1.   6 62. c. 2.   10 83. c. 1. 2 13 54. c. 2.   19 174. c. 2.   27 26. c. 1. 3 1 23. c. 1. & 131. c. 1.   2 232. c. 1.   3 176. c. 2.   9 83 c. 1.   14 135. c. 1.   16 134. c. 1 4 1 76. c. 1. & 77. c. 1.   6 127. c. 1.   21 134. c. 1. 5 4 97 c. 1.   10 198. c. 2.   11 66. c. 2.   18 27. c. 1. 2. Ioh. 0 10 75 c. 2. & 116. c. 1. Iude.   3 78. c. 1.   16 151. c. ● .   20.22 . 80. c. 1. Reuelation . 3 7 21. c. 2. 4 5 16. c. 2. 6 10 34. c. 1 ▪ 7 9 118. c. 2. ●0 9.19 . 79 , c. 1. 19 9 129. c. 2. 20 12 148. c. 2. 21 3 194. c. 2.   6 129. c. 2.   8 20. c. 1. & 105. c. 1. 109. c. 2.   10 194. c. 2. 22 15 177. c. 1.   16 155. c. 1.   20 34. c. 1 ❧ A Table of the speciall points to be obserued in this Exposition : The first number notes the Page : The second the Colume : B● Notes the beginning of the Colume ; M : the middle : and E ▪ the end . A ABsolution belonging to the Church . 181.1 m. Adam and Christ opposed . 97.2 . m. Adulterie spirituall and bodily , 〈◊〉 punishments each of other· 94.1 , m. and 120.1 , c. Affections of the soule , worke strongly vpon the body : 63 , ● c. Wee ought to bee like aff●cted to Christ. 94.2 b. Afflictio●● : the ordinarie state of beleeuers . 38.1 . b they are profitable : 203 ● . c. they discouer 〈◊〉 state of mens hearts : 192.1 . m Christ tempers them according to the disposition of offenders ▪ 211.1 . How grieuous afflictions seeme short . ●●●● . 1 . c. Grounds of true comfort in affect 〈◊〉 48.2 . m. 99.1 . 〈…〉 . m. ●07 . 2. m. 11● . 〈…〉 . 15● . 2 . c. 1●5 . ● . m. Aged men honoured : 54.2 . b. There dutie thereupon , ibid. Amen : a title giuen to Christ. 197 . ● ▪ m Angels : the good angels are 〈◊〉 for Gods Church . ● . 1 . b. Application of the word needfull 96. ● . c. The right maner of it 〈…〉 . The true ●round thereof . ibid. ● . Approoue ▪ We must seeke to approue ourselues to Gods Church . 147. ● . m. but chiefly to Christ. 166.1 . b. Ass●●erations when to be vsed . 33.2 . b. Assurance of saluation by faith . ●8 . 2 . b Attyre● A rule for it . 53.2 b. B How to beaut●fie soule & body 208. ● . m Beleeuers be 〈…〉 25.21 b. when ibid. 2. 〈◊〉 . Their dutie in regard 〈…〉 . and 27. ● Consolations thence . ●8 . 1 . m. Blessing 〈◊〉 , how to bee sought ▪ 14.1 . c. Blind spiritually , who ▪ 206.1 . m. Booke of life : 17.4.1 . m. How a man may be bl●●ed out of it . ibid. c. Buye : To buy of Christ : how , & what , 209.1 . m. Fewe bargain● with him . ●10 . 1 . b. C Callings : A man should haue a good calli●g for euery action . 6. ● . m. In our particular Callings wee should 〈…〉 Christ. 7.2 . m. Best 〈…〉 haue their 〈◊〉 . ●4 . 1 . b. 〈◊〉 Law of 〈…〉 vnclean . 171.2 . m. Childre●● how punished 〈…〉 fathers offences . 〈…〉 m. Christ is 〈◊〉 Godpunc ; 〈…〉 1. m. God of himself . 〈…〉 : 34.2 . m. All seeing . 99 〈…〉 . ●33 . ● . m. 〈…〉 . with the Father : 35. ● . 〈…〉 35.2 . m. His power for his Church : ●6 . 1 . b. and 133.2 . b. and 153. ● . c. Ouer his church three-fold . 178. ● . c. Christ true man. 99. ● . m. Go●●e a●an . 99. ● . ● . 14● . ● . m. Christ● officies 〈…〉 office 2.2 . m. & 21.1 . m. His kingdome : ●● . 1 . c. and 2.6 . Christs propheticall office , in two duties . 17.1 . m. and ● . ● . 1 . ● . Christ● priest-hood , and the action● thereof . 20.1 . 〈…〉 our high-priest 5● . 1 . m. He hath 〈◊〉 holy Ghost . 1●3 . ● c. His 〈◊〉 of his church : 2. ● . c. & 64. ● . b. Christ the Sonne of the ●ather , ●nd how ? 132.2 . m. 〈…〉 of his Father . 3. ● . m. His holinesse as man. 175. 〈◊〉 . 176.1 . His 〈◊〉 presence not ●o bee regarded . 52.2 . m. He is spirituall foode . 128.2 . ● . Hidden foode . 130.1 . b. 〈◊〉 Catholike , onely one . 12.1 . ● . Church Tryumphant . 19● . 2 . m. Church 〈…〉 the crosse . 37.1 . c Church hath power to appoint 〈…〉 . 13● 1. m. Seuerall congregation● bee particular Churche● . 〈…〉 b. ●●1 . ● . b. They be Candlestickes . 49.2 . Of gold . ●1 . 1 . m. The 〈…〉 truth . ● . ● . b. 1● . 2 . m. It hath the spirit of discerning 76.2 . c. It should be purged of euil mē . 74.2 . b It should be seuere against thē . 138.1 . c. and 139.1 . c. When a Church becomes no church : 102.2 . c. Whence Gods Church is gathered : 112.1 . c. : wher our church was before Luther : 113.2 . b. Materiall Churches no more holy than other houses . 39.1 . c. 196.1 . c. Commandemēts : their vse in the church 89.1 . Comedies vnlawfull : ●50 . 2 . c. Communion of Saints : 38.2 . m. Communicants vngratefull : 217.2 . c. Confession of Christ. 175.1 . c. Conscience euil : 33.1 . m. Good conscience a sure treasurie : 114.1 . b. Consideration of a mans sinnes : 115.2 . Constancie for the truth : 113.2 . c. Signes of it 114.1 . m. Controuersies in Religion : how to know truth therein . 18.1 . c. Conuersing with euill men : 75.1 . c. & 2. Conuerting of soules a great priueledge : 183.2 . c. Of the conuersion of a sinner . 186.1 . b. 215.2 . c. Fruits of true conuersion . 187.1.188.1 . Corrections should be for reformation : 211.1 . and 212. Corruption of nature : helpes against it : 60.1 . b. Corruptions in a Church , do not presently make it no church : 165.2 . c. Chiefe Counsellor , Christ. 207.1 . c. D Damnation : how escaped : 110.1 . b. Dauids fall . 85.1 . b. Dead : Christs priueledges among the dead : 20.2 . b. and 21.1 . b. Death two-fold : 109.2 . b. Spirituall death hath 3. degrees . 58.2 . c. Comforts against death : 20.2 . c. & 56.1 . c. Decay in loue and grace : 86.1.89.2 . c. 90.2 . c. 92.1 . m. Degrees in glorie . 149.1 . c. Despaire : helpes against it . 213.2 . c. Diligence in a Minister . 73.1 . m. Disgra●ing of others . 93.2 . m. Distrust in Gods prouidence : 104.1 . c. Doctour of the Church is Christ. 125.2 . b. 149.2 . m. How to iudge of Doctrine : 117.2 . m. The doctrine of Christ must only be receiued : 60.2 . c E Election two-fold : 102.2 . b. How a man may fall from Election . ibid. The number of the Elect certen : 174.2 . m. Election knowne by sanctification : 175.1 . b. England a true Church : 103.1 . b. Enemies of the Church : God restraines their rage , & turnes it good . 39.2 . m. Estate : ech one should cōsider & know his owne estate : 87.1 . m. 96.1 . c. 206.1 . c Examinatiō of false teachers 77.1 . & 2. They that ●●●ell in temporall giftes , should bee answerable in spirituall : 7● . 2 . b. Excommunica●ion : 75.1 . b. and 180.2 . b. To expound scripture : Christs royaltie . 4.1 . b. A dutie of the Church frō Christ● 69.2 m. F Fall away : whether a true beleeuer may quite fall away ? 82.83.84.85.92.2 . b 141.2 . m. 186.1 . m. 192.2 . c. & 168.1 . b. Faith put for the doctri●e of the Gospel . 114.1 . c. For fidelitie : 198.1 . b. Faith d●stinguished : 84.2 . b. Faithfull to God : 107.2 . c. & 108. Families irreligious ; Sathans thrones : 111.2 . m. and holdes : 115.1 . b. Fauour of God , the ground of all blessings . 14.1 . b. Feare three-fold . 104.1 . b. Groundes of Gods feare : 21.2 . m. 68.1 . m. 11.1 1. b. Signes of it . 21.2 . c. Remedie against feare . 64.2 . m. Fellowship with Christ : 166.2.217.1 . m Fidelitie to God : 135.2 . c. Rare : 136.1 . b Fight against sinne : 109.2 . c. 193.2 . c. Flight in presecution : 115.1 . m. To fore-tell : a propertie of God alone : 105.2 . b. 191.2 . m. Forgiue sinnes : 67.2 . c. Fornication : 121 , 122 , 145.2 . c. Free-will by nature , conf●ted : 143.2 . m. 144.1 . c. 186 , 1. b. 199.2 . b. Free wil by grace . 216.1 . c. Of flexible free-will . 216.1 . c. G God ▪ put for excellencie , or greatnesse : 98.1 . c. Gods nature described : 15.1 . m. When God imports the first person : 3.1 . b. Godly dwell with the wicked : 113.1 . Gospell preached hath deuine power : 112.2 . c. It is most hated ▪ 41.1 . b. The summe of the Gospell : 41.1 . b. Remoued for decay in grace●●1 . 2 . c Grace distinguishe●● 82.2 . m. 13.1 . c. Difference betweene the grace of Adam , and of beleeuers : 84.2 . e Grace well vsed doth increase ▪ 189.1 . m. Grace like purified Gold : 208.1 . b. By a small measure of grace , a man may please God. 185.1 . b. Great townes , most assaulted by Sathan : 112.1 . b. H Hatred : How to temperate : 94.1 . b. Head coue●ed , noted subiectiō : 70.1 . b. Hearing Gods word . 169 , 2. c. 127 , 1. m. The art of hearing : 10.1 . & 2. Christs hearing : 95 , 2. c. Preparation to hearing : 46.2 . b Attention : 46.2 . c. Reuerence , 133.1 . b. ●26 . 2 . m. Hearers distinguished . 95.1 . b. Hell place , and torments : 67.2 . ● . Heretiques , pretend the spirit : 140.1 . c. They may bee in the best churches ▪ 78.1 . c. how they must be withstood : 78.2 . m. 79.1 . m. Holy Ghost is God : 16.1 . ● . Person subsisting . 16.1 . b. Called seuen spirits : 15.2 . c. speakes in scripture . 96.2 . m. Holines grounded on Christ : 176.2 . b. Hold fast pure doctrine : 151.2 . m. Meanes to humble a man● 62.2 . m. Hunger after Christ : 129.1 . m. Hyphocrisie in religiō auoyded : 148.1 . c. two degrees of it . 166.1 . c. I Idolatrie of Papists : 122.1 . b. Idolothits 122.2 . m. Hate honour giuen to Idoles . 121. ● . c. Iesabels properties : 139.2 . m. Ignorance the ground of prid : 203.2 . b The fearefull state of the ignorant . 59.2 b. 155.2 . b. Their dutie : 50.2 . c. Images of Christ & of the trinity : 35.1 . b Impenitencie , 144.1 . the danger therof : ibid. 125 , 1. c. 170.1 . c. 58.2 . c. 59.2 . m. Imprecations . 94.1 . b. Increase in godlines : 137.1 . c. 167.1 . c. Ioy chiefly in Christ. 67.2 . m. Iudgement day ce●ten : 30.2 . b. 33.2 . m The ●anner of it . 31.1.32 . ● . The vses of it : 30.1 . b 31.1 . c. 192.2 . b : 33.2 . c. Iudgements particular to the impenitent . 124.1 . b. Iudging ●ashly of othe●s . 131.2 . c. K Key of Dauid . 177.1 . c. Of hell & death : 67.2 . Giuing of a key notes in●●sting into an office : 177.2 . b. Power of the keyes handled . 179. ● . m. 180. 1. Abuses of that power 181.1 . c. Kings soueraigne gouer●ours next Christ : 22.2 . b. Their dutie for Religion . 22.1 . m. &c. Christs kingdome spirituall . 126.2 . c. Knocke. How Christ ▪ knockes at our harts . 215.1 . c. Knowledge without grace puffes vp : 203.1 . m. knowledge , for approbation 99.2 . c. Knowledge of a mans owne saluation : 130.2 . b. L Law must be preached : yet with the Gospell . 86.2 . b. Whether any man fulfill the Law. 103.2 . m. Laye-people ought not to be debarred from the Scripture : 4.2 b. & 9.1 . m. Lights . Each Christian a light : 49.2 . m. reasons thereof . 50.1.2 . Logicke Art lawfull : 69.1 . m. Loose Liuers admonished . 133.2 . m. They want remission of sins . 164.1 . b. Loue : Christs loue , with the degre●● thereof : 22.2 . c. & 199.1 . c & 210. 2. m. Gods speciall loue , the ground of mans redemption . 23.1 . m. First loue lost among vs : 81.1 . m. Signes thereof & danger . ib. 2. We must labour to increase in ●oue . 81.1 . c. me●nes . 86.1 . c. Loue to men handled . 134.1 . b. What it is : the propertie and practise of it . ib. 2. Luke●warme persons : who ? 200.1 . m. 〈◊〉 kinds of Luke-warme Christians . ibid. c. & 2. Signes of Luke-warmnesse , three : 201.1 . m. 〈◊〉 of Luke-warme Christians : ibid. 2. ● . Life . kinds thereof : 65.1 . m. Howe Christ liueth 65.1 . m. c. & 66.1 . m. and why ? 66.2 . b. Life eternall here 〈◊〉 : 67.2 . m. 196.1 . m. Wherein 〈…〉 98.1 . b. See it largely desc●●bed , and the reasons thereof : 195. 1. c. Libertie hereto the preuiledge of God● Church . 184.1 . c. Life-time on earth a space of repentance . 142.1 . m. why God giues it . 143.2 . c. M Madnesse of me● shewed : 110.1 . m. & 129.2 . m. Magistrates may giue out seuere speeches against offenders . 77.2 . m. Mannah . what it is , and what it did ●epresent . 128.2 . m. Martyrs . Whether they can merit ? 108.2 . b. Means needfull to perseuerance . 85.2 . m Mediatio● : Christ a Mediator , euer ready . 53.2 . m. 169.1 . b. Mēbers of Christ distinguished . 85.1 . c. Ministery , a painfull worke . 73.1 . c. The end thereof to the wicked . 125.2 c Ministery of the Church , wholy gouerned by Christ. 57.2 . c. the vses thereof . 58.1 . It brings heauen among ●en . 197.1 . b. Ministers belong to Chr●st : 164.1 . m. Ministers should be faithfull w●tnesses . 19.1 . m. and shew it foure wa●es . 19.1 . & 2 5● . 1 . c. Ministers should forecast for troubles . 4.2 . c. How to oppose the●selues against Heretiques . 79.1 . m. & 2 Ministers called Starres , and why ? 57.2 . m. Angels or messengers . 70.1 . b m. Christs mouth to his people . 126.2 . b. Ministers bring much good , or much hurt to the people . 71.1 . c. Ministers loose their gifts through decay in Loue. 91.2 . b They ought to haue good warrant for euery doctrine they teach ▪ 98.2 . c & 126.2 . b. Wherein their wisedom and fidelitie consists . 125.2 . b. Ministers of meane gifts doe often much profit the Church . 18● . 1 . b. Miserie of man d●scribed . 204. by the fountaine of it , originall sinne . 20● . 1 . m. and vnder the forme of punishment . ib. c. Munkish life disalowed . 4.1 . m N Na●mans fact . 121.1 . b. N●bals to Christ many . ●16 . 2 . c. The name of one person collectiuely betokens a multitude . 71.1 . m. Naturall men , are enemies to the word . 40.2 . b. Nakednesse two-fold . 206.2 . m. Names of Gods childrē known to Christ. 172.1 . m. Ch●ists new Name . 195.1 . m. who haue it . 197.1 . m. Naza●it : Why i● Christ so called . 178.1 . m. Necessitie two fold : absolute , and in in part . 5.2 . m. The new name giuen by Christ. 131.1 . b. Ni●holai●anes : their sect . 93.2 . b. & 120 2. b. and opinions : ibid. Number of Gods true seruants small . 171.2 . c. O Obedience to Christ , absolute : 21.2 c. and 22.1 . Renewed obedience needfull : 90.1 . c. True obedience , described in foure things . 152.1 . c. & 153.1 . Offence . what it is : the kindes of it : &c. 117.1 . m. To cast offences before men , a propertie of false teachers . 117 2. m. To beware of giuing offences ▪ 119.1 . c and of taking them beeing giuen . ibid 2. m. Old sinners dutie . 86.2 . c. How to open the doore of our hearts to Christ. 216.2 . c. & 217.1 . Op●nions : diue●sitie of opinion● i● Religion ▪ ought not to make men negligent : 48.1 . b. Ouercome spirituall enemies : how ? 97.1 . m. each one should indeuour thereto . ibid. ● . b. Many excellent Motiues : 194.1 . b. P Pa●adise of God desc●ibed : 98.1 . m. our dutie in respect of it : 98 : 2. b. Patien●e , the Christian mans a 〈◊〉 our : 40.1 . b. & 78.2 . c. Needfull to Ministers 73.2 . m. c. To each Christian : 73.1 . m. Grounds of Patience : Gods speedy deli●erance ; 6.2 . b. Gods decree for the end of thē . 107.2 . b Patience needfull in euery good work : 136.1 . c. Gods patience towards greeuous sinners : 124.2 . c. & 143.1 . b. In waiting for their conuersiō . 214.2 . c Peoples dutie against Heretikes : 79 2. c Peace : Christian peace in 6. branches . 13.2 . b. Persecutors of Gods Church inspired , & guided by Sathan : 105.2 . c. 114.2 . c. Perseuerāce in grace , excellent . 30.2 . m. Pilgrimage vaine . 39.1 . m. P●llars . The vse of erecting pillars , and Christ● allusion thereto . 194.1.2 . To pittie the afflicted . 37. ● . c. Place : no difference thereof in the new Testament in respect of holines . 39 . ● b Poore men should seeke for spirituall riches : 101.1 . m. who are poore spiritually ? 205.2 . m. & 206.1 . b. Pouertie may accompanie true pietie . 100.2 . b. Popish writers too much affected . 4● . 2 . b. they be Iezabels . 141.1 . b. Pope● Supremacie in the Church confuted . 5281. b. & 155.1 . b. Title of Holinesse blasphemous . 176.2 . c. Popish Church no Church . 102.2 . c. and 103.1 . m. popish schooles satans thrones : 111.2 . m Poperie ouerthrowes Christs kingdome , and lawes . 117.2 . c. & 118. Preparation of our selues for the Lord needfull . 54.1 . b Prayer to Angels vnlawfull . 7.1 . m. Power from Christ giuen them that ouercome . 154.1 . m. Priests : Beleuers be Priests : and how ? 25.2 . b. 26.1 . b. Their dutie in respect thereof : 18.2 . b. Christs presence should be engrauen in our heartes : 72.1 . b. vse of . ibid. m. & 105.1 . & 111.1 . b. Gods prescience is not the cause of things . 191.2 . m. P●●ate persons , how they must conuey their knowledge to others . 80 1. m. Promises of deliuerance , are rather from the hurt of affliction , than from ●ffliction it selfe . 190 , 2. c. Prophet . Marke of a true Prophet .8.1 . c. and of a fa●se . 140.1 . m. Pro●e●ion in common iudgements , to them that maintaine puritie in life , and doctrine 151.1 . c. Pride was not the first sinne 203.2 . m. Pride spirituall common . 202.2 . m. Prouidence . Gods prouidence the first cause of all . 106.1 . c. The power therof , seen in the instruments which he ●seth . ibid. 2. Punish●ents proportionable vnto sin , euen in the things men abuse . 145 1. m. and for measure : 148.2 m. Punishmēts of sin set out . ●04 . 1 . c & 2. Pu●itie of religion ought constantly to be maintained . 152.2 . c. R Rag●ng persons against the word , are to be pitied : 59.1 . c. Reading the word , Gods ordinance . 481 2. m. It s inioyned both publikely & priuatly Direction in reading the word for application . 140.1 . m. Regeneration , and remission of sinnes , go togither : 131.1 . c. Regeneratiō foūded on Christ. 198.2 . c Religion : of the three great religions , Iewes , Turkes a●d Papists . 152.1 . b. How to know the true religiō . 18.1 m. Onely in true religion may a man bee saued . 112.2 m. Not to forsake it for contentions . 78.2 . b. & 94.1 . c. Defence of our religiō . 118 : 2. c & 119 1 Remedie in Relaps . 86.2 . c. Remembrance of Gods word , an excellent thing . 169.1 c. How to remember Gods word , reade , or heard : 10.1 . b 169.2 . m. Repetit●on of the same doctrine , lawfull . 109.1 . b. Repentance handled in 5. things . 87.2 m. 88.89 . Repentance described . 122.2 . m. Why so often vrged ? ibid c. It must be renewed dayly . 122.1 . b. 170 1. m. The practise of it . 143.1 . c. & 146.1 . c ▪ It must not be deferred : 141.2 b. It preuents temporall punishments : 1●6 . 1 . c. It must bee for want of good duties : 213.2 . b. Reproches follow pietie . 101.2 . m. From whom they come : ibid. c. Not to be maruailed at . 132.1 m. The spirit of God is reproched . 140.2 . b Resurrection : grounded on Christ. 67.1 . m. Reuelation described : 2.1 . b. How many wayes shewed from God : ibid. in . How diuine , and diabolicall Reuelations differ . ib. 2. b. & 36.2 . b. Reuerence : all true reuerence proceeds from Gods fauour . 188.2 . b. Reuerent behauiour in holy assemblies : 63.2 . m. Rewards of God : 108.2 . b. Riches spirituall , stand in tw● things : 101.1 . b 205.2 . m. how to become rich in God. 208.1 . c. Righteousnesse distinguished . 84.1 . m. Rome , not the mothe● Church . 12.2 . ● . It is dead . 164.2 . c. S Saboth day , the Lords day , 42.2 . c. and 43.1 . why so called ? ib. & whether it may be changed . 44.1 . m. Sabboth-breakers reprooued . 14.2 . m. and 45.1 . Men debarred from publike assemblies , should keep the saboth . 45.2 . m Sacraments : not to bee administred to all . 74.2 . c. Saints may be honored : how ? 114.2 . m. Saints i● hea●en : No patrones ouer kingdomes . 155.1 . m. Nor to bee ●●aved vnto . ibid. Sanctification in part in this life . 63.2 . c Sathans policie for his kingdome in re●iuing ancient vices and Heresies . 139.2 . c. Scripture : Christs royaltie . 3.2 . m. Excellency of scripture . 4.1 m. & 8.2 . m End of all Scripture . 8.2 . c. How to know the Scriptures to be the word of God. 17.2 . c. God certifies it . 47.2 . c. Search by Christ in the church . 168.1 . c Securitie two-fold . 85.2 . c Securitie carnall abounds 57.1 . c. Separation from the Church vnlawfull : 75.2 . b. Seruants of Christ honoured highly : 4.2 . m. & 7.2 . b. & 154.2 . b. How men become his seruants . 141.1 . c We must do seruice each to other , and how ? 135.1 . m. Motiues to it . ibid. Sicknes comes frō Gods hand . 145.2 . b. Si●nes : are filthy spottes . 23.2 . m they make vs flie Gods presence . 62.2 . b Our behauior in respect of thē . 17● . 1 . c Remedies and helpes against sin . 62.1 . b & 72.2 . m. & 1●3 . 1 . c. & 169.2 . m. Motiues to auoyd sinne . 154.2 . m. and 182.2 . c. & 214.1 . c. 55.2 . b. Grieuous sinners not debarred from heauen , if they repent . 122.1 . c. 143. 1. b. 106.2 . b. Slumber spirituall common . 104.2 . m. Sound grace should each one labour for . 106.2 . c. How to speake in our owne behalfe : 12.1 . m. Spirit promised to the Apostles peculiarly . 69.1 b Starre . Christ is the bright morning starre . 155.1 . c. Why so called ? ib. 2. State of men at the day of iudgement , in respect of bodily defects . 31.2 . c. Suspition of our selues for vnknowne sinnes needfull . 149.2 . b. Christ is the Sunne to his Chu●ch . 60.2 . c. & 61. T Temple : None but Church triumph , and militant . 196.1 . c. Temptations on the right hand most dangerou● . 120.1 b. Ten d●yes . 107.1 . m. Thankefulnes to God , Motiues thereto : 29.1 . c. Forme thereof . 29.2 . b. Threatnings are conditionall . 91.2 . c. & 146.1 . b. They ought seriously to bee considered . 144.2 . c. Throne : Sathans throne , what it is 111.1 . c. his policie in seating it . ibid. In how many places it is ibid. Thrones of Iustice needefull euery where . 121.2 . c. Transubstantiation confuted . 30.2 . c. That defence needlesse . 52.2 . c. Trauels : A Caueat to such as trauell voluntarie into popish countries . 122.1 . m Trance described . 41.2 . m. The end of Traun●●● . 42.1 . b. Trial. Christ appoints s●t times of tryall for his Church .189.2 . c. the vses thereof . ibid. Tribulation & grace , accompany each other . 100.1 . m. Tree of life : 97.2 . c. a figure of Christ. ibid. What it is to ●a●e of that tree . 98.1 . b. What truth is . 198.1 . Christ is truth 3. wayes : 176.2 . c. V Visibilitie , no true note of the Church . 132.1 . m. Vnbeleife , a most horrible sinne . 19. ● . c. that makes a people no Church . 103.1 . m. Vnfaithfull to God : 3. sorres 108.1 . c. Vniuersall grace confuted . 5.1 . b & 95. .m. 97.1 : c. 88.2 . m. Voice of Christ most powerfull . 57.1 . m. W VValke with God : how ? 52.1 . m. Washing from sin bee Christs blood , what ▪ and how ? 24.1 . & . 2. Watchfulnesse of a Christian. 166.1 . c. Motiues thereto : 167.1 . m. White stone giuen : notes absolution . 130.2 . b. White raiment , what it signifies . 173.1 . b. & 2. c. Weapons of Christians afflicted . 106.1 . m. Wicked men , the holde● of Sathan : 115.1 . b. Their properties . 102.1 . b. & 150.1 . c. VVill , Gods will distinguished . 93.1 . b. Wizards seats satans thrones· 111.2 . m. Women , then ciuill regiment approoued . 139.1 . b. For them to preach is vnlawfull . 138.2 . b. or to administer the Sacraments . ibid. c. They may instruct priuately . 139.1 . b. VVord of God , the excellencie thereof . 9.2 . b. The operation of it in the wicked .58.2 . m. in the Elect. 59 2. c. 110.2 . m. VVorkes : all Gods workes perfect . 56.2 They ought to be reuerenced . 57.1 . b. Works cannot iustifie : 63.1 . b. 148.2 . c. nor merrit : 173.2 . b. Foure things needfull in euery good worke . 136.2 . c. Workes perfect two wayes . 168.2 . m. How wee may doe good workes respecting reward . 174.1 . b. How they are necessarie to saluation : 149.1 . m. Good workes and pouertie ▪ may stand togither . 100.2 . c. How God approues imperfect workes . 72.2 . c. Good workes reach to the duties of a mans particular calling : 137.1 . c. Three properties required in Gods worship . 187.1 . c. Worshippe of God in an vnknowne tongue not warrantable . 34.2 . b. No commandement of man must bee receiued in the matter of Gods worship . 99.1 . b. True worship of God , prooues sound conuersion : 187.1 . b. Worthinesse , twofold . 173.2 . b. Wretched . 205.1 . b. Z Zeale described . 212.1 . m. Kindes thereof . ibid. 2. m. Fruits of zeale . ibid. ● . Zeale for the truth● 116.1 . m. Which wanting among vs. 116.1 . ● . FINIS . Notes, typically marginal, from the original text Notes for div A09443-e120 a Prou. 13.15 . b Prou. 1.22 . c Prou. 7.4 . d Ier. 15.16 . e Ioh. 14.8 . Chap. 1. ver . 4 ▪ Vers. ● . a Ioh. 17. ● . b Mat. 28 20. Vers. 1● . c Psal. 16.8 . d Ier. 20.11 . e 1. Cor. 2.4 . f 2. Tim. 1.7 . g Heb. 6.10 . h Rom 15.13 . i 2. Ioh. 4. k 2. Co● 9. ● . l Philip. 1.11 . Notes for div A09443-e920 a Gen. 42.1 ● . b Mat. 10.1 . c Gen. 37.3 . d Ioh. 21. e Gen. 41.38 . f Gen. 41.25 . g Gen. 37.4 . h Reuel . 1.9 . i Fasticulus temperum ▪ k Gen. 22.12 . l Gen. 28. m Gen. 40. n Exod. 3. o Ier. 38.14 . p Dan. 2. q Act. 10. r Gen 4. s Mal. 1. t 1. Sam. 16. u Act. 1. w Exod. ● . 10 . x Iob. 1.1 . y Act. 7. z 2. Sam. 2.1 . a Prou. 1.1 . b 1. Kin. 19.19 . c Amos 1.1 . d Ierem 1.1 . e Dan. ● . 6 . f Isay 1.1 . g Math. 9 9. h Matth 4 . 1● . i Acts 1● 2. Nullum tempus occ●●ri● Regi . k Iohn 5. a 1. Reu. cap. 15. b V●rs . 8. c Vers. 18. d Ve●s . 16. e Vers. 14. f Vers. 15. g Chap 2.1 . h Chap. 3.1 . i Ve●s . 7. k Vers. 14. l Dan. ● . 22 . m Gen. 28. n Exod. 3. o Gen. 3 p Acts 9. 〈◊〉 Gospell . 〈◊〉 Reuelation q Amos 3 7. The co●te●ts of the whole Reuelation . r The Church of Rome . s The Romane Emp●re . t The d●●●ll . u Num. 13. w Gen. 3. x Reuel . 1.3 . y Reuel . 2.3 . z Gen. 20. a 1. Sam. 9. ● . b 2 Pet. 1.13 . c Isa. 58.1 . d Ex. 3.1 . e Cor. 3. f Luk. 12.14 . g Prou. 9.4 . h Ezec. 47. i Ma●h . 23.24 . k 1. Pet 5.1 . l Mar. 9.50 . m Dan. 12.2 . n 1. Cor. 11.10 . o Ezec 14.2 . a Naz. in ora . de pauper . b 2. Sam. 1.21 . c 1. Sa. 1.24 . d Gen. 19. e Num. 12.3 . f Exod. 4.14 . g 2. Cor. 11.23 . h 1. Sam. 12. i 1. Chr. 12.14 . k Reuel . 2.4 . l Vers. 10. m Vers. 14. n Vers. 20. o Cap. 3.1 . p Vers. 8. q Vers. 16. r Cap. 2.21 . Seneca . s Deut. 20 10. t 1. Cor. 10.12 . u 2. Pet. 2. w Mat. 23 . 3● . x Orosius sayth that these cities for 〈◊〉 cause , fell by an earthquake . y Heb. 2.3 . z Rom. 13. a Rom. 12.11 . b Heb. 3. & Psal. 95. c Heb. 3.13 . d Prou 10 5. a Mat. 25.10 . b Luk. 16. Solum tempus presens est nostrum , Seneca . c Luk. 13. d Eccl. 18.18 . e Apoc. 2. f Apoc. 3. g Plutarch in Ph●cion . h Theatrum Philos . lib. 5. cap. 30. i Treatise of Apostacie , cap. 2. k Apoc. 12.1 . That is , all earthly vanities . l Apoc. 12.1 . That is , Christ the Sonne of righteousnesse . m Ho● . 14.10 . n 1. Pet. 3.19 . o See Reu c. 2.23 p 1. Sam. 22.7 . q Gal. 3.27 . r Ioh. 3.18 . s Ioh. 3.38 . t Eph. 2. ● . u Rom. 5.1 . w Heb. 1.4 . x Ioh. 3.16 . y Act. 15.9 . z Psal. 119.32 . a Rom. 5.2 . b Heb. 10.3 . c Heb. 11. d 2. Cor. 1.24 . e Eph. 3.17 . f Eph. 6.16 . g Mat. ● . 13 . h Gal. 3.7 . i Rom. 8.1 . k Col. 3.12 . l Eph. 3.17 . m Ioh. 6.35 . n 1. Pet. 5.8 . o Ioh. 1.13 . p Heb. 4.2 . q Colos. 2.7 . r 2. Cor. 13.5 . Rom. 8. s 1. Tim. 3.13 . t Phil. 3.28 . u Mat. 15.28 . w Luk. 17.19 . x Heb. 11 24. y Rom. 13.13 . z Gen. 27.15 . a Cant. 5.3 . How Christ is to be put on . b Exod. 14. c 2. King. 1. d Ios. 10. e 1. King. 4. f 2. Sam. 16.23 . g Iud. 16. h 2. Sam. 18.19 . i 2. Sam. 18. k Theatrum Philos. lib. 2. cap. 33. l Phi● . 3.8 . m Augustine . n Phil. 3.10 . o Ier. 4.1 . Reasons of repentance . p Rom 2. q Gen. 30.9 . r Rom. 2.5 . s Isa. 26.9 . t Act. 17.30 . u 1. Pet. 4.3 . w Luk. 13.24 . x Eccl. 12.1 . y Psal. 90.12 . z Heb. 9.26 . a 1. Cor. 2.9 . b Mat. 25.46 . c Luk. 15.10 . d Eccles. 41.1 . e Ier. 7. f Luk. 13 2. Act. 2.40 . g Christs colledge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ale●a●der . The Lady Wray . a 1. Thes. 4.9 . b Which had 〈…〉 sonne● . Plutarke . c The●trum 〈◊〉 . pag 294. d ●ul . Gel. lib. ● 〈◊〉 . e Gen. 45.28 . f Pro. 10.1 . g Psal. 133.1 . Lib. 10 〈◊〉 . h Genes . 4. i Gen. 21.9 . k Gen. 25. ●●atrum gratia rar●● . l 2. Kin. 1. m Luk. 12.13 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o See French Academ pag. 542 , &c. p Lud●mur he 〈◊〉 bla●d a fallentis imag●●e mundi . q Prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H●st Eccles. M. Doctor Montagu . a Gen. 20. b 2 Sam. 12. c 2. Kin. 11. d Ier. 38. e 2. King. 4.1 . f ●sther . 5.2 . g 〈◊〉 regis , deest regibus qu● verum dicat . h Plu. in vit● Alex. reports , that Iupiters Priests called Alexander by the name of Iupiters sonne . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 42. k Prou. 22.11 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 95. O dictum ver● regium . m Problem● Theologicum . n Maister Samuel VVard , Fellow of Immanuel Colledge . o Autor vit● B●r. l●● . 2. cap. 4. & 7. p Hieron ad Marcellam . q Aliis in●er●i●●s , meipsam consum● . Epist. ad Iulianum . 2. Tim. 1 16. Notes for div A09443-e7560 a 1. Cor. 13.5 . Loue thinketh not euill . b It seeketh not hir owne things . c See his preface towards the end . d As touching the Images of the Trinitie , Pag. 53. Col. 1. Notes for div A09443-e8910 (a) Mal. 3.1 . (b) Ma● . 23. ● . (c) 1. Cor. 1. ●4 (d) Ioh. 1. The Vse . (a) Phil 4.5 . (a) 1. Cor. 15. (b) 1. Tim. ● . 15 (c) 1. Cor. 9.1 , 2. 2. Cor. 11.5 . The Vse . The Vse . The Vse . Luke 24. (a) Ioh. 16.13 The Vse . The Vse . (a) 〈◊〉 . 8.14 . The Vse . (b) Ioh. 4.34 . Acts. 20.26 , 27. (a) Ioh 5.10 . (a) 1. Cor. 15. (a) Philip. 2.9 , 10. (a) Psal. 2 ▪ 10 , 11 , 12. (b) Luk 14 . 2● ▪ (a) Psal. 51 ● . (a) Act. 20.28 (a) Luk. ●2 ▪ 31 1 Cor. 3.21 , 22. (a) Rom. 14.17 (a) 1. Cor. 6.2 , 3. Rom. 16. ●0 . (a) ● ▪ Tim. ●● (b) Deut. 10.9 . Psal. 119.57 Psa. 18. & 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) Reuel 22. ●0 . (b) Reue. 6.10 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vers. 1. Isay 66.5 . (a) Act. 14.12 . (b) 2. Cor. 4. ●7 Iam. 1.2 . (c) Heb. 12.8 . Math. 1● . Dan. 6. 1. Tim. 2.8 . The Vse . Pr●ce● & lachrima , 〈◊〉 Christianorum Luke 6.26 . Gen. 3. (a) Act. 10 1● What a trance 〈◊〉 . Mark. 4. ●5 ▪ Isay. 6.9 . 1. Mach 4. Esth. 9 17. The Vse . Exod. 19 & 20. 1. Sam. 3. Act. ●0 19 The Vse . (a) Philip. 2.15 , 16. (a) Psa. 52. ● . (b) Cant. 8.6 . (c) Act. 20 . 1● (a) Math. 2. (b) Dan. 9. De Deo ●il sin● Deo. (a) Coloss. 2.3 (b) Isay 11.2 . (a) Luk 12.35 36. a 〈◊〉 40.23 (b) ●ev . 19.23 . Luke 19.27 . Psal. 111 7. (a) Gen. 20. (a) 〈◊〉 7. (b) 〈◊〉 . 12.18 (c) Rom. 9. (d) Iohn 11.43 , 44. 〈◊〉 4.11.12 . Mat. 9.38 . (a) 2· Cor. 3.6 (b) Act. 24.25 (c) Dan. 4.6 . Rom. 15 16 Iohn 15. (a) Gen. 2. (b) Gen. 3.8 . (c) Iudg. 13 . 2● The Vse . (a) Isay 6.3 . (a) Esay . 7. (b) Exod : 3.12 (c) Psa. 23 ▪ 40 The Vse . Ioh● 4. (a) 1. Io. 5 11 (b) Ioh. 6.54 , 55. The Vse . (a) Act 15 28. The Vse . The Vse . Notes for div A09443-e24920 (a) 2. Thes. 2. Verse . ● . Psa. 94.7 . The Vse . (a) Ier. 20.14 , 15. The Vse . 1. The. 2.18 . The Vse . (a) Gen. 4.14 . (b) Deu. 13.7 , 8. (c) Ier. 15.19 . Rom. 12.18 (a) Tit. 3.2 . Verse 3. 1. Cor. 5.10 , 1● The Vse . (a) 1. Cor. 11.29 . (b) 2. Cor. 13.5 (c) 1. Ioh. 4.1 . The Vse . (a) Luk. 11.13 (b) Iames 1.5 . (a) Mat. ● . 1● ▪ The Vse . (a) Iud. 3. The Vse . The Vse . (a) Mal. 2.7 . (a) Ioh. 7.38 . (b) Mat. 23.15 The Vse . The Vse . (a) Matth. 24.12.22 . (b) 2. Ti. 3.2 . (a) Rom. 5.5 . (a) Rom. 9.3 . (b) Phi●●p . 3.9 (a) Philip 1.6 . (b) 2. Thes. 3 3 (a) Act. ●7 . 2● (b) Verse 31. (c) Isa 38.21 . (a) Ier. 8.6 . (b) 〈◊〉 ●4·3● . 39 . Cap 2.1 . (c) Psal. 119.59 . The vse . (a) Mat. 1.15 . (b) 2 Cro. 33.12 . (c) Luc 15.21 . (a) Isa. 6.9 . The vse . The vse . (a) Ier. ●●●● (b) H●●● . 9.7 . (a) ● . Thess. 2.11 . The Vse . (a) 2. King. 1● 25 , 31. (a) Psa. 40 6. (b) Isa. 50.5 . (c) Act. 16.14 The Vse . (d) Mat. 13. Vers. 11 ▪ (e) 2. Chr. 34·27 . (f) Ps. 27.8 . The Vse . The Vse . 2. Cor. 12. (a) ●en . 30 ▪ 8. The Vse . (a) Psal. 〈…〉 . 1. Tim. 4. ● . (a) Psal. 10. ● . Rom. 9. Act. 1● . 46 . ● (a) Ioel. 1 . 1●.15 . (b) Ho● ▪ 4 ▪ ● Isay. 66.5 . Psa. 14.7 . (a) Vers. 16. 〈◊〉 5.41 . (b) Lu. 29.41 . (c) Isa. 44.7 . 1. Tim. 1.15 (b) 1. 〈◊〉 2. ●2 . Gen. 3● 41. (a) Numb 14.22 . The Vse . (a) 2. Cor. 4.17 . (a) 1. Tim. 6. ●0 . (a) 2. Pet. ● . 12 (a) Ge. 20.11 ▪ The Vse . The Vse . (a) Exe. 9.4 . (b) Act 9.15 . (a) 〈◊〉 . 12.17 . (a) Ier. 8.6 . (b) Mat. 24. The Vse . (a) 1. Tim 6 3 , 4 , 5. Amos 5.11 The Vse . (a) 1 Tim. 6. ● . Tit. 1.1 . (b) 2. Thess. ● . (a) Mat. 2 ● . (b) Reu. 7.9 ▪ (a) Mat. 18.6 , 7. (b) Ma● . 1● . ● (a) Iob. 1.5 . (b) 2. Ki. 5 . 1● . (a) 〈◊〉 . 19.8 . (b) Verse . 3. The Vse . (a) 1. Co. 6.19 (a) 2. Cor. 5.2 ▪ (b) C●p ▪ 6 16. Psal. 130.7 . The Vse . (a) (b) Gen. 15.16 . (c) 1. Pet. 3.19 , ●0 . (d) Iam. 2 13 (a) Ie● . 15 19. (a) Ioh. 10.27 (b) Luk. 5. ● . (c) Pro. 28.9 . (a) Isay. 5 . 1● . (b) Psa. 78.24 (c) Vers. 25. (d) Exod. 16.31 . (e) Deu. 8.3 . (f) 1. Co. 10. ● . (g) Iob. 6 . 5● . The Vse . (a) Reu. 19. ● (b) Luk. 1 . 5● . (c) Mat. 5.6 . The Vse . Ver 5 . 1●.15 . The Vse . The Vse . The Vse . (a) 2 King 20 ▪ ●1 . (a) 1. Ioh. 3.16 . (a) 2. Tim. 3.2 . The Vse . Micha 3.2 , 3 ▪ The Vse . Iam ● . 27· (a) 1. Tim. 5.12 The Vse . (a) Luk. 8.15 . The Vse . The Vse . The Vse . (a) H●b . 5.12 . (b) ● . Tim. ● . 7 The Vse . The Vse . The Vse . The Vse . The Vse . (a) Act. 13.48 . (b) Mat. 16 . 1● The Vse . (a) Isa. 1.10 . The Vse . The Vse . (a) Rom. 2 . 5● . The Vse . (b) Ki. 22.19 . (c) Act. ● . ●7 . (a) ● Sa. 13.5 . The Vse . (b) Lu. 16 24. (c) 1. Kin ●1 ▪ 23 , 24. (d) Isa. 38. ● (e) Heb. 11 ▪ ●● The Vse . (f) Num. 15 ▪ 9. (g) 1. Cor. 1● ▪ ●0 . with cap. 6.18 . & 10. ● The Vse . (a) Mat. 1● ▪ The Vse . The Vse . (a) Psal. 19.12 . (b) Luk. 16.15 . The Vse . The Vse . The Vse . Vers. 25. (a) Gal. 1.8 . The Vse . (a) 2 Tim 1 . 1● & 3.14 . 1. Tim. 3.15 . Ephes. 4. ●1 . The Vse . (a) Isa. 29.13 (b) Psal. 119.6 (c) 2. Ki. ●3 25 (d) Mat. 6 20 Verse 27. (a) Reu. 1.18 . (b) Eph. 2.6 . (c) 1. Cor. 6.2 . The Vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verse . 28. (a) Num. 24.17 . (b) Pet. 1.19 . (c) Dan. 1● . 3 . (d) Col. 1.12 . The Vse . Mat. 25 . 2●.30 Verse 29. Notes for div A09443-e43880 (a) Psal. 45.7 . (b) Iohn . 3.14 . The vse . (a) ●●se . 1.9 . (b) ● . Kin. 19.18 . (c) 2. Thess. 2.4 . (d) 1. Cor. 4.3.4 . (e) Pro. 4.21 . The vse . a ●uk . 12 . 1●.20 . (b) Mat. 24.39 . c) 2 Tim. 1.6 . (d) Ps. 42. ●1 . The vse . a ●at ▪ 16 . 1● The vse . b Gen. ● . ● . c Gen. 18 . 2● d Ierem. ● . 12 The vse . The vse . e Psa. 1●9 . ●0 . f Isay. 38.3 . b Psa. 73.17 . c Psa. 119. ●● The vse . The vse . The vse . a Rom. 11.4 . The vse . b Luk. 12 . 3● a Isay. 6.9 . b Vers. 13. c Mat ● . 13.1● . The vse . f ●uk . 12.7 . g Luk. 10.2 . h ●xod . 33.12 , 13 , 14 , ad 1● . i 2. Tim. 2.19 k 1. Thess. 5.22 . a Gen. 19. b Ezek. 9.6 . Two kinds of worthynesse . c Chap. 2.7 . The vse . a Rom 8.30 . b Psa. 69.28 . The vse . The vse . a 1. Co● . 1 . 3● The vse . The 〈◊〉 ▪ c Iudg. 13. d Exod. 32.42.43 . Heb. 8.5 . e 1. Cor. 1● . 23 . f Reuel . 1.18 g Ioh. 18 . 3● . h Luk. 1● . 14 . i Ioh. 8.11 . k Pro. 8.15 . The power of the keye● l Mat. 18 . 1● . a 1. Cor. 5.5 . b Mat. 18.18 . c 1. Co. 6.10 The vse . a 2. Chro. 34.32 . The vse . b Isa ▪ 59.2 . c Lam. 3.44 . a Ioh. 1.51 . b Isay. 6.9 . c Isay. 49.4 . d Obad. 2● . 1. Tim. 4 . 1● . Cambridge . a Ioh. 1 . 5● . a Mat. 17.20 b Rom. ● . 23 . c Heb. 1● . 31 The vse . a Ephes. 2.1 . b 2. Tim. 2.26 . The vse . a Psa. 14.4 . b Isay. 6. ● . b Act. 16. ●● ▪ a 1. Tim. 1.15 . b Deut. 1.2 . a Deut. 13.3 . b Gen. 2● . 2 . c 2. Chro. 32.31 . The vse . d Psa. 26 . 2● The vse . g 2. Pet. 3.3 . h Gen. ●9 . 20 i Act. 2.23 . a Ierome . The vse . a ● . Sam. 1● . 18 . a Heb. 11.24.25.26 . b Heb. 12.2 . d 2. Cor. 5.17 e Gal. 6.15 . f Ephe. 4.23.24 . a Luk. 15.21 . b Dan. 9. ●zra . 9. d Philip. 3.8.9 10. e 1. Ioh. 5.10 f Col. 1.16 . g Ephe. 2.10 h Esai . 53.10 . i Esai . 8.18 . k Ephe. 5.30 The vse . k 2. Pet. 2.21 The vse . a Luk. 5.32 . b Luk. 18.9 , 10. c 1. Cor. 4. ● . a 1. Cor. ● . 1 . a Act. 2.37 . The vse . b Psa. 119 . 13● . c Ezek. 9.4 . d Ier. 9.1 . e 2. Pe. 2.7.8 f 1. Cor. 5. a Col. 2.10 . b 1. Co● . ● . 22.23 . The vse . The vse . a Exod. 32.25 . b Io● . 31.33 . Esay 9.6 . The vse . The vse . a Gal. 3.27 . b Colloss . 3.12 . c P●ul . 3.8 . a Ephe. 1.13 . 2. Cor. 1.21 . The vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Cor. 5.13.14 . 2. kings . 23.25 . The vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ier. 7.25 . & 13. Isay. 65.2 . a Isay. 65.1 . The vse . a Ioh. 6.45 . a Rom. ●● . 1 . b Ioh. 6.55 . c Rom. 14.17 The Vse . 
A09365	----	The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation. Cases of conscience Perkins, William, 1558-1602. 1606 Approx. 949 KB of XML-encoded text transcribed from 343 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09365 STC 19669 ESTC S114066 99849294 99849294 14434 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09365) Transcribed from: (Early English Books Online ; image set 14434) Images scanned from microfilm: (Early English books, 1475-1640 ; 1493:01) The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation. Cases of conscience Perkins, William, 1558-1602. Pickering, Thomas, d. 1625. [40], 199, [8], 436, [3] p. Printed by Iohn Legat, Printer to the Vniuersitie of Cambridge, [Cambridge] : 1606. and are to be sold [in London] in Pauls Church-yard at the signe of the Crowne by Simon Waterson. [par.]1r [2d] is a separate title page, with same imprint, reading: The second and third bookes of the cases of conscience, concerning man standing in relation to God and man. Wherein are handled the questions touching the worship of God, and the practise of Christian vertue. Now newly added vnto the former, and carefully examined according to the authors owne breefes, and published for the common good by T. P. Bachelour of Diuinitie. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conscience -- Early works to 1800. Sin -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Jonathan Blaney Sampled and proofread 2004-12 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE WHOLE TREATISE OF THE CASES OF CONSCIENCE , DISTINGVISHED INTO THREE Bookes : The first whereof is revised and corrected in sundrie places , and the other two annexed . Taught and deliuered by M. W. Perkins in his Holy-day Lectures , carefully examined by his owne briefes , and now published together for the common good , by T. Pickering Batchelour of Diuinitie . Whereunto is adioyned a twofold Table : one of the Heads and Number of the Questions propounded and resolued ; another of the principall Texts of Scripture vvhich are either explaned , or vindicated from corrupt interpretation . Rom. 14. 23. VVhatsoeuer is not of Faith , is sinne . HINC LVCEM ET POCVLA SACRA ALMA MATER CANTABRIGIA PRINTED BY IOHN LEGAT , Printer to the Vniversitie of Cambridge , 1606. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson . TO THE RIGHT HONOVRABLE , EDWARD Lord Dennie , Baron of Waltham , &c. RIght Honourable : There is no one Doctrine , reuealed in the Word of God , or dispensed by the Prophets and Apostles , of greater vse and cōsequence in the life of man , then is that , which prescribeth a Forme of releeuing and rectifying the Conscience . The benefit , which from hence issueth vnto the Church of God , is vnspeakable . For first , it serveth to discouer the cure of the dangerousest sore that can be , the wound of the Spirit . Which how great a crosse it is , the Wise man reporteth out of true experience , when he saith , that the Spirit of a man will sustaine his infirmitie , but a wounded Spirit who can beare it ? And his meaning is , that no outward griefe , can fall into the nature of man , which will not be with patience indured , to the vtmost , so long as the minde is not troubled , or dismaied . But when once the Spirit is touched , and the heart , ( which beeing well apaied , is the very fountaine of peace to the whole man , ) smitten with feare of the wrath of God for sinne ; the griefe is so great , the burden so intolerable , that it will not by any outward meanes , be eased or asswaged . Secondly , it giueth for all particular Cases , speciall and sound direction ; whether man be to walke with God , in the immediate performance of the duties of his Seruice ; or to conuerse with man , according to the state and condition of his life , in the Familie , Church , or Common-wealth . The want of which direction , of what force it is , to turne the actions of men , which are good in themselues , to sinnes in regard of the agents , S. Paul affirmeth in that generall Conclusion , Whatsoeuer is not of faith , is sinne . Wherein he would teach vs , that whatsoeuer is done , or vndertaken by men in this life , whether it concerne the knowledge and worship of God , or any particular dutie to be performed , by vertue of their Callings , for the common good ; whereof they haue not sufficient warrant , and assurance in Conscience , grounded vpon the Word , that it is to be done , or not to be done ; to them it is a sinne . Thirdly , it is of all other Doctrines , ( beeing rightly vsed ) the most comfortable . For it is not founded in the opinions , and variable conceits of men , neither doth it consist , of Conclusions and Positions , which are onely probable and coniecturall : ( for the Conscience of the doubting or distressed partie , can not be established and rectified by thē : ) but it resteth vpon most sufficient and certaine Grounds , collected and drawne out of the very Word of God , which , as it is mightie in operation , pearcing the heart , and discerning the thoughts and intents thereof , so is it alone auaileable and effectuall to pacifie the minde , and to giue full satisfaction to the Conscience . And as the benefit is great ; so the want of this Doctrine , together with the true manner of applying the same , is , and hath beene the cause , of many and great inconueniences . For euen of those that feare God , and haue receiued to beleeue , there be many , who in the time of their distresses , when they haue considered the waight and desert of their sinnes , and withall apprehended the wrath of God , due vnto them ; haue beene brought vnto hard exigents , mourning , and wayling , and crying out , as if God had forsaken them , vntill they haue beene releeued by the Spirit of Christ , in the meditation of the word , & promise of God. But those especially , who haue not beene instructed in the knowledge of the truth , nor acquainted with the course of Gods dealing , with his distressed children , by reason of ignorance and blindnes in matters of Religion and pietie , when the Lord hath let loose the cord of their Consciences , and set before their eyes , both the number of their sinnes committed , and the iust anger of God purchased thereby , what haue they done ? surely despairing of the mercie of God , and their owne saluation , they haue either growne to phrensie , and madnes , or els sorted vnto themselues fearefull ends , some by hanging , some by drowning , others by embruing their hands in their owne blood . And if not in regard of griefe and trouble of minde ; yet for want of better resolution in particular cases , within the compasse of their generall or personall callings , ( though otherwise , men indued with some measure of knowledge and obedience , ) they haue either abused , or els quite relinquished and forsaken their callings , and thereby become scandalous , and offensiue vnto others . Now then , as by these and sundrie other Instances of proofe , the matter it selfe appeares to be of great waight and importāce , so it is most meete , that the best and fittest course should be taken , in the teaching and inforcing of the same . In which regard we haue iust cause , to challenge the Popish Church , who in their Case-writings haue erred , both in the substance and circumstances of this Doctrine , as shall appeare in the sequele . First , because the dutie of releeuing the Conscience , is by them commended to the sacrificing Priest , which , though according to their owne Canons b he should be a man of knowledge , and free from imputation of wickednes , yet oft times it falls out that he is either vnlearned , or els wicked and lewd of conuersation , and consequently vnfit for such a purpose . Secondly , they teach that their Preists appointed to be comforters and releeuers of the distressed , are made by Christ himselfe c iudges of the Cases of conscience , hauing in their owne hands a iudicarie po●…er and authoritie , truly and properly to binde or to loose , to remitte or to retaine sinnes , to open or to shut the kingdome of heauen . Whereas the Scripture vttereth a contrarie voice , that Christ onely hath the keyes of Dauid , which properly and truly openeth , and no man shutteth , and properly and truly shutteth , and no man openeth . And the Ministers of God are not called to be absolute Iudges of the Consciēce , but onely Messengers and Embassado●rs of reconciliation ; wherevpon it followeth , that they cannot be d the authors and gi●ers of remission of sinnes , but onely the Ministers and Dispensers of the same . Thirdly , the Papists in their writings haue scattered here and there , sundrie false and erronious Grounds of Doctrine , much preiudiciall to the direction or resolution of the Conscience in time of neede , as namely , I. That a man in the course of his life , may build himselfe vpon the faith of his teachers , and for his saluation rest , contented with an implicite and vn-expressed faith . Which doctrine , as it is an onely meane , to keepe men in perpetuall blindnes and ignorance , so it serueth to no other purpose in the time of Temptatiō , but to plunge the hart of man into the pit of despaire , it being vncapable of cōfort , for want of particular knowledg & vnderstāding of the word & promise of God. I● . That euery man ought to stand in feare and doubt of the pardon of his sinnes , and that no man can be assured by the certentie of faith , either of the present fauour of God , or of his owne saluation . True it is , that in respect of our owne vnworthines and indisposition , we haue iust cause , not onely to doubt and feare , but to dispaire and be confounded before the iudgement seat of God. Yet that a man should not be certainely resolued by faith of the mercie of God , in and for the merir of Christ , is a comfortlesse doctrine to a distressed soule , and contrarie vnto the sauing a word of the Gospel , which teacheth , that certentie floweth from the nature of faith , and not doubting . III. That euery man is bound in conscience vpon paine of damnation , to make speciall confession of his mortall sinnes , with all the particular circumstāces therof once euery yere to his Priest. This position & practise , besides that it hath no warrant of sacred writte , nor yet any ground of Orthodoxe antiquitie , for 800. yeares , more or lesse after Christ : it maketh notably to the disturbing of the peace of Conscience , in time of extremitie , considering that is impossible , either to vnderstand or remember all , many beeing hidden and vnknowne . And the minde being in this case informed , that forgiuenesse dependeth vpon such an enumeration , may thus be brought into doubt and distrust , and will not be able to rest by faith in the sole mercie of God , the onely soueraigne medicine of the soule . Againe , the griefe of the mind , doth not alwaies arise from all the sinnes that a man hath committed , neither doth the Lord set before the sinners eies , whatsoeuer euill hath bin done by him ; but some one or more particulars . And these are they , that doe lie heavie vpon the heart ; and to be eased of them , will be worke inough , though he doth not exhibite vnto the Confessour , a Catalogue of all the rest . IV. That some sinnes are veniall , because they are onely besides the Lawe of God , not against it , and because a they binde ouer the sinner onely to temporal , and not to eternall punishments . This conclusion , first is false ; For though it be granted , that some offences are greater , some lesser , some in a higher degree , others in a lower . Againe , that sinnes in regard of the euent , beeing repented of , or in respect of the person sinning , beeing in Christ , and therefore accounted iust , are pardonable , because they are not imputed to condemnation ; yet there is no sinne of what degree soeuer , which is not simply , and of it selfe mortall , whether we respect the nature of the sinne , or the measure and proportion of diuine iustice . For in nature it is an anomie , that is to say , an aberration from the perfect rule of righteousnesse , & therefore is subiect to the curse , both of temporarie and eternall death . It is an offence against the highest Maiestie , and consequently , man standeth by it ingaged to euerlasting torment . Secondly , it is a weake and insufficient ground of resolution , to a troubled Conscience . For whereas true and sauing ioy is the daughter of sorrow , and the heart of man cannot be lifted vp , in assurance of Gods fauour , to the apprehensiō and conceipt of heauenly comforts , vnlesse it be first abased , and by true humiliation , brought to nothing in it selfe ; The remembrance of this , that the offence committed is veniall , may in some cases too much inlarge the heart , and giue occasion to presume , when haply there will be reason to the contrary . And if not that , yet in case of falling by infirmitie after grace receiued , the mind beeing forestalled with this erronious conceipt , that the sinne is lesse , then it is indeede , because veniall , may in the issue be lesse quieted , and more perplexed . V. That a man may satisfie the iustice of God , for the temporall punishment of his sinnes committed . To omit the vntruth of ●●is position ; Howe it maketh to the casing of the heart , or the asswaging of the griefe of minde in temptation , I appeale to common experience . For when a man , beeing assured of the pardon of his sinnes , shall yet consider , that there is something more behind to be done on his part , how can he in probabilitie , rely himselfe wholly vpon Christs satisfaction ? How can he reape vnto himselfe from thence any assurance of reconciliation to God , whome he formerly offended ? If we may and must doe something in our owne persons , whereby to appease the wrath of God , why hath our Sauiour taught vs for our hearts releife , wholly and onely to make the plea of pardon for our sinnes ? True it is indeede , that Popish Confessours doe teach their Penitents , when they feele the wrath of God vpon them for sinne , to stoppe the mouth of Conscience , by performance of a formall humiliation and repentance , yea to offer vnto God some ceremoniall duties in way of satisfaction . But when sorrow seazeth vpon the soule , and the man falls into temptation , then it will appeare that these directions were not currant ; for notwithstanding them , he may want sound comfort in Gods mercie , and runne into despaire without recouerie . And for this cause , vpon experience it hath bin prooued , that euen Papists themselues in the houre of death , haue bin content to renounce their owne workes , yea the whole body of humane satisfactions , and to cleaue onely to the mercie of God in Christ for their saluation . By these instances , and many more that might be alleadged to this purpose , it is apparent , vpon how weake and vnstable Grounds the Case-diuinitie of the Popish Church standeth ; and how indirect a course they take , for the resolution and direction of the troubled Conscience . Now by the benefit and abuse of this Doctrine , we see how necessary it is , that in Churches which professe Christiā religion , it should be more taught , and further inlarged , then it is . And to this purpose it were to be wished , that men of knowledge in the Ministerie , that haue by the grace of God attained vnto the Tongue of the learned , would imploy their paines this way : not onely in searching into the depth of such points as stand in bare speculation , but in annexing thereunto the grounds and conclusions of practise , wherby they might both informe the iudgement , & rectifie the conscience of the hearers . By this means it would come to passe , that the poore distressed soule might be releeued , pietie and deuotion more practised , the kingdome of Sinne , Satan , and Antichrist weakened , and impayred , and the contrarie kingdome of Christ Iesus more and more established . What the Author & Contriuer of the Discourse ensuing hath done in this behalfe , it is euident by the whole course of his writings , that he hath left behinde him : all which , as they doe openly shew vnto the world , howe great a measure of knowledge and vnderstanding , with other endowments both of nature and grace , the Lord had inriched him withall ; so they doe carrie with them the sweet sauour of pietie and sanctification , wherwith he approoued his heart vnto God , and his life vnto men . Wherein also vpon occasion , he hath propounded , and explained sundry notable rules of direction and resolution of the Conscience , as wil appeare to the view of the learned & well-advised Reader . To let passe all the rest : this present Treatise giueth very sufficient testimonie , of his knowledge and dexteritie in that kinde ; which could not be attained vnto , without great paines , much obseruation , and long experience . A labour which commendeth it selfe to the Church of God in two respects principally . One , because his grounds and principles are drawne either directly , or by iust consequence out of the written Word , and so are of greater force , to convince the conscience , and to giue satisfaction to the mind , either doubting , or distressed . The other , for that it is deliuered with such perspicuitie , and disposed in such order and Methode , as fitteth best for the vnderstanding and memory of any , whosoeuer shall peruse it . Now this whole Treatise of the Questiōs , I haue made bold to present vnto your Lordsh , and to publish abroad vnder your protection . First , because God , who vouchsafeth speciall fauour to them that honour him , hath adorned your estate with Honour , your person inwardly with many rich graces of his Spirit , and outwardly with the profession and practise of true Religion ; a thing directly confirmed by your vnfained loue of the truth , and continuall fauours to the Teachers of the same , the Ministers and Dispensers of the Gospel . Secondly , because as the Author of these Cases , was himselfe in many respects , bound vnto your Hon. while he liued ; so his wife and children for his sake , haue receiued much kindnes at your hands , since his death ; a manifest proofe of the truth & synceritie of your affection towards him in the Lord. And in the last place , it was my desire , by setting them forth vnder your name , to giue some testimonie of dutie to your Hon. presuming that as you loued the Author , so you will be pleased to patronize the Worke , and fauourably to interpret , of the paines and good intention of the publisher . And thus crauing pardon for my boldnes , I humbly take my leaue , and commend your Lordsh , to the grace & fauour of God in Christ. From Emanuel Colledge in Cambr. Novemb. 20. 1606. Your Hon. in all dutie to be commanded , Tho. Pickering . To the godly and well-affected Reader whosoeuer . I Doe now at the length offer vnto thy view ( Christian Reader ) the whole Treatise of Case-divinitie , so farre as the Author proceeded in the deliuerie thereof before his death . If thou hast bin longer held in expectation thereof , then either thy selfe desiredst , or was meete , I must intreat thy fauourable interpretation of my forbearance , partly in regard of many priuate distractions , and sundrie occurrents wherewith I was detained from this dutie , and partly also in respect of my desire to publish it in such sort to thy contentment , that it might afterward require no further filing or forbishing by secondarie Corrections . Wherein , notwithstanding mine endeauour to the contrarie , my hope hath beene in part preiudiced , by reason of some faults escaped in the Printing , through want of carefull attendance on the Presse in my necessarie absence . The principall I haue noted in a Table before the first Booke , and the other of lesser moment , I commend to thy priuate pardon . Touching the Treatise it selfe , I haue dealt as faithfully as I could , keeping close to the Preachers owne wordes , without any materiall addition , detraction , or amplification . His Methode remaines the same in the bodie of the discourse , not admitting the least alteration . Onely it was thought conuenient to distinguish it into Bookes according to the severall distinct parts , the Bookes into Chapters , the Chapters that were most capable of diuision into Sections ; and my meaning therein was , to helpe the memorie of the Reader , and to avoid tediousnes the daughter of longsome discourses . Now if in the perusing , thou either find any thing amisse , or thy selfe haply not fully satisfied in particular ; then remember what is the Lot of learned mens workes which are Scripta posthuma ( wherof these latter times haue yeelded many examples ) to be left after a sort , naked and imperfect , when the Authors themselues are gone , who might haue brought them to perfection . Consider againe , that in regard of the weight of this worthy Argument , it were much better kindely & thankfully to accept and inioy these labours , howsoeuer imparted , then by their suppressing to be wholly depriued of such a benefite . And withall rest with me in hope , that as himselfe hath first traced the way , and walked by the bankes of this maine Sea , so others vpon this occasion , will be incouraged to attempt the like course , or at least to enlarge this worke by addition of more particulars . Meane while , not doubting of thy Christian acceptance of my paines for thy good , I commend them to thy loue , thy selfe vnto God and the word of his grace . Eman. Coll. Novemb. 20. 1606. Thine in Christ Iesus , Tho. P. A TABLE OF THE Summe or Contents of the whole Treatise , both for Heades and Number of the Questions . The first Booke . The Preface touching the ground and order of the Treatise . Pag. 1. CHAP. I. Of Confession , and the degrees of Goodnesse . CHAP. II. Of the nature and differences of Sinne. CHAP. III. Of the subiection and power of Conscience . CHAP. IV. Of the distinction of Questions , or Cases . CHAP. V. Of the first maine Question touching Man simply considered , viz. What a man must doe that he may come into Gods fauour , and be saued ? 50 Concerning Humiliation . 1. What if a man humbling himselfe , cannot call to minde all , or the most of his sinnes ? 56 2. What the man must doe , who finds himselfe hard hearted , and of a dead spirit , &c. 57 3. Whether he that is more grieued for losse of his friend , then for the offence of God by his sinne doth truly humble himselfe ? 58 Concerning Faith. 1. How a man may truly applie Christ , with all his benefits vnto himselfe ? 60 2. When doth a man beginne to beleeue in Christ ? 61 Concerning New-Obedience . 1. How may a man frame his life to liue in New-Obedience ? 65 2. How may a man doe a good worke ? 67 CHAP. VI. Of the Second maine Question , viz. How a man may be in Conscience assured of his owne saluation ? CHAP. VII . Of the Third maine Question , viz. How a man beeing in distresse of minde , may be comforted ? 1. What is Distresse of minde ? 88 2. What is the generall Remedie of all distresses ? 90 CHAP. VIII . Of the first Speciall distresse arising of a Diuine Tentation . What is the Remedie thereof ? 110 CHAP. IX . Of the second speciall Distresse , arising from outward Afflictions . 1. How the Trouble of minde arising of Afflictions , may be remedied ? 118 2. How the minde of the partie distressed may be staied , whē the Lord deferres deliuerāce ? 129 What is a man to do● , that findès no ende of this afflictions till death ? 136 3. How may a man be able to indure with comfort the pangs of Death ? 138 How may a man in this life , haue a true taste of eternall happinesse ? 141 How a man may truly discerne whether the Ioy of the Spirit be in him , yea or no ? 144 4. How the minds of such persons are to be staied , as are possessed by the Deuill , or feare possession ? 152 5. What they may doe , whose houses are haunted and molested by wicked Spirits ? 158 CHAP. X. Of the third speciall Distresse , arising of the Tentation of Blasphemies . What is the true Remedie of this Tentation ? 162 CHAP. XI . Of the fourth Speciall Distresse , arising from a mans owne sinnes . 1. How the violent distresse of minde , arising from our owne sinnes , is to be cured ? 171 2. How the moderate distresse , arising of the same cause , is to be remedied ? 178 CHAP. XII . Of the fift speciall Distresse , arising from a mans owne bodie . Quest. 1. How the bodie should trouble or annoy the minde ? 188 2. What is the nature and worke of Melancholy ? 191 3. Whether there be any difference betweene the trouble of Conscience and Melancholy ? 194 4. What is the way to cure Melancholy ? 195 5. How the minde troubled by strange alterations incident vnto the bodie , may be cured ? 197 The Second Booke . CHAP. I. Of the Order of the Questions . CHAP. II. Of the Godhead . Quest. 1. Whether there be a God ? 202 2. Whether Iesus the sonne of Mar●e , be the Son of God ? 219 CHAP. III. Of the Scriptures . Whether the Scriptures be the true word of God ? 223 CHAP. IV. Of Religion , and the knowledge of God. Quest. 1. What is that Religion that is due vnto the true God ? 251 2. How God is to be conceiued in our mindes , when we worship him ? 252 CHAP. V. Of the Inward worship of God. Quest. How God is to be worshipped and serued ? 256 CHAP. VI. Of the Outward worship of God , and first of Praier Quest. 1. How may a man make a lawfull and acceptable Praier ? 263 2. Whether a man may lawfully make Imprecations ? 270 3. What be the particular circumstances of Praier ? 275 1. The voice . Whether a voice or words , are to be vsed in praier ? 275 Whether it be lawfull , when we pray , to read a set form● of Praier ? 277 2. The Gesture . What kinde of Gesture is to be vsed in prayer ? 278 3. The place . In what place must we pray ? 279 4. The time . What are the times , in which men are to make praiers vnto God ? 282 4. How their mindes may be pacified , which are troubled with sundrie accidents in their prayers ? 285 . CHAP. VII . Of the hearing of the Word preached . Quest. 1. How any man may profitably heare the Word ? 290 2. How they are to be comforted , who after long hearing , profit little or nothing at all ? 298 CHAP. VIII . Of the Sacraments in generall . Quest. Whether Sacraments ministred by Heretikes , Idolaters , and vnsufficient Ministers , be Sacraments or no ? 302 CHAP. IX . Of Baptisme . Quest. 1. Whether Baptisme be necessary to saluation ? 307 2. Whether Godfathers and Godmothers be necessary ? 315 What duty they are to performe to the party baptized ? 319 Whether children baptized come to be of spirituall kindred , with the whole Church , by reason of their Godfathers and Godmothers ? 320 Whether , if Spirituall kindred be contracted by Baptisme , it can be a ●●st impediment of Mariage , &c. 322 3. Whether children of excommunicate persons haue right to Baptisme ? 324 Whether children borne in fornication haue right to Baptisme ? 329 4. How men of yeares may make a right vse of their Baptisme ? 330 5. Whether a man falling into sinne after Baptisme , may haue any benefite of his Baptisme ? 335 CHAP. X. Of the Lords Supper . Quest. 1. How farre forth men haue libertie to vse or not to vse the Lords Supper ? 336 2. How a man may rightly vse it to his comfort and saluation ? 339 In Preparation . What , if after preparation he find himselfe vnworthy ? 341 Whether a man should come fasting to the Supper , or no ? 342 Whether persons that be in sure of Law may come ? 343 In Receiuing . What if a man after often receiuing , doubteth whether he hath faith or no ? 346 What is to be done in case of hardnes of heart , at the instant of Receiuing ? 348 After Receiuing . What is he to doe , that after receiuing findes no comfort ? CHAP. XI . Of Adoration . Quest. 1. To what things is Adoration due , and in what manner ? 351 Whether Adoration be due to wicked Spirits ? 354 What Adoration is due to good Angels ? 356 to liuing men ? ibid. to Saints departed ? 357 to Images ? ibid. CHAP. XII . Of Confession before the Adversarie . Quest. 1. Whether Confession of faith be necessarie , and when ? 358 2. Whether it be lawfull for a man being vrged , to goe to Idoll-seruice , and heare Masse , so as he keepe his heart to God! 363 3. Whether any man , specially a Minister , may with good Conscience flie in persecution ? 367 And if he may flie , when ? 373 Whether a man that is imprisoned , may breake prison ? 377 CHAP. XIII . Of an Oath . Quest. 1. What is an Oath ? 379 Whether an Oath , taken by creatures , be a true Oath , and to be kept ? 380 Whether an Oath by false Gods be a true Oathe ? 381 How can God sweare by himselfe , seeing none can witnesse vnto him ? 382 2. How an Oathe is to be taken in a good and godly manner ? Whether in the Forme of an Oath , a man may not sweare directly by creatures , and indirectly by God ? 388 3. How farre forth doth an Oath bind , and is to be kept ? 390 Whether a man is bound to keepe an Oath taken by false Gods ? 391 Whether a man is bound to keepe that Oathe , vpon taking whereof there ensueth damage ? 392 Whether an Oath extorted by fraud , bindeth ? 393 Whether a Compulsory Oath bindeth ? 393 4. When an Oath doth bind , and when not ? 394 When doth a man commit Periurie ? 397 Whether the breach of a Locall Statute , wherevnto a man is bound by corporall Oath , be periurie ? 398 Whether it be lawful to exact an Oath of him , that will forsweare himselfe ? 399 CHAP. XIV . Of Vowes . Quest. 1. What a Vowe is ? 400 2. Whether a Vowe in the New Testament be any part of Gods worship ? 401 3. When a vow made bindeth , and when not ? 405 Whether Iephte vpon his vowe did offer his daughter in Sacrifice ? 408 4. Whether Monasticall vowes doe binde or no ? 411 CHAP. XV. Of Fasting . Quest. 1. What is a Religious Fast ? 424 2. How a Religious Fast is to be obserued ? 425 Touching the manner of Fasting . How long must the Fast continue ? 428 Whether a man may eate in the time of a solemne Fast ? 428 Whether all be bound to keep the forme prescribed , in the day of a solemne Fast ? 429 3. Whether Popish Fasts be lawfull ? 433 CHAP. XVI . Of the Sabboth day . Quest. 1. Whether it be in the libertie of the Church of God vpon earth , to alter the Sabboth from the seuenth day to any other ? 438 2. How the Sabboth of the New Testament is to be observed ? 453 Whether we may not lawfully use Recreations , on the Sabboth day ? 459 Whether men vpon occasion , may not doe a work of their callings , in the morning or euening of the Sabboth ? 461 3. When the Sabboth doth beginne ? 465 The third Booke . CHAP. I. Of the Nature and Differences of Vertue , and the Order of the Questions . CHAP. II. Of Prudence . Quest. 1. How men are to practise Prudence ? 475 2. Whether a man may with good conscience vse Policie in the affaires of this life ? 485 CHAP. III. Of Clemencie . Quest. 1. How a man may carrie himselfe in respect of iniuries and offences done vnto him ? 489 How ought a man to forgive an Iniurie ? 492 Whether a man may defend himselfe by Law ? 493 How a man is to defend himselfe by Law ? 496 Whether may a man defend himselfe by force ? 499 When may he defend himselfe by force ? 500 Whether may he reskue himselfe , or others by Combate ? 501 2. When Anger is lawfull , and when vnlawfull ? 504 3. What is the Remedie of vniust Anger ? 512 CHAP. IV. Of Temperance . In the vse of Riches . 1. How farre a man may with good conscience desire and seeke Riches ? 521 2. How a man may with good conscience , possesse and vse Riches ? 528 Whether a man may voluntarily giue away all , and liue vpon Almes , in fasting and prayer ? 533 In the vse of meate and drinke . 1. Whether there be any difference in the vse of meat and drinke , now in the time of the New Testament ? 537 Whether we may with good conscience eate flesh at times forbidden ? 542 2. How we may eate and drinke to the glorie of God , and our owne comfort ? 543 What Rule of Moderation is to be obserued of euery one , in eating ? 551 In the vse of Apparell . 1. Whether ornaments of Gold , Siluer , pretious Stones , Silks and Velvets , &c. may not lawfully be vsed ? 560 2. What is the right and lawfull vse of Apparell ? 563 How shall we know what is necessarie for euery person and state ? 566 How a man may fit his Apparell in comely and decent manner ? 567 Whether a man may not take vp a forren fashion of attire , and vse it ? 569 Whether may we not labour to couer a deformitie in the bodie ? 578 What measure is to be obserued in vsing Outward Ornaments ? 579 What is the spirituall vse of Apparell ? 580 In the vse of pleasures and Recreations . 1. Whether Recreation be lawfull for a Christian man ? 583 2. What kindes of Recreations are lawfull and conuenient , and what not ? 584 3. How we are to vse Recreations ? 592 CHAP. V. Of Liberalitie . Quest. 1. What persons are to giue Almes ? 598 Whether the wife may giue almes , without consent of her husband ? 600 2. To whome must Almes be giuen ? 601 Whether we may giue to Beggars ? 603 Whether we ought to put a difference betweene person and person , in giuing almes ? 605 3. How much releefe must euery man giue ? 606 4. How many waies must a man giue ? 609 5. How Almes are to be giuen , that they may please God ? 610 Whether giuing of releefe be meritorious and satisfactorie ? 612 What is the right fruite of Almes-giuing ? 615 CHAP. VI. Of Iustice. Quest. 1. What is the Iudgement that one is to giue and hold of another ? 618 How a man may with good conscience giue Iudgement of himselfe ? 623 2. How one ought to honour another ? 625 What honour is due to Superiours ? 628 to Equalls ? 633 to Inferiours ? ibid. to a mans owne selfe ? 634 &c. &c. &c. The Table of the Texts of Scripture . Chapter . Verse . Page . Genesis .     1 16 234 4 23 243 6 15 239 19 1 355 21 9 241 42 25 388 43 8 242 49 18 149 Exodus .     4 25 28 6 14 254 7 19 243 9 6 244 10 22 245 16 29 439 20 7 390 35 3 440 Leviticus .     23 32 467 25 35 602 Numbers .     24 24 227 Deuteron .     8 10 556 10 20 257 15 4● 414. 004 17 16. 17. 523 30 19 388 Iudges .     11 1. &c. 408 16 29 245 Ioshua .     8 5 486 Ruth .     1 17 683 I. Sam.     2 25 29 16 19 247 19 24 573 25 26 389 II. Sam.     1● 16. & 20. 427 16 10 513 19 23 391 I. King.     2●… 19 629 II. King.     〈◊〉 18. & 19. 368 10 18 365 II. Chron.     2●… 2 248 Ezra .     8 2 427 Psalmes .     6 1 107 & 117 10 17 98. 286 15 1 78   2●… 616. &c. 19 13● 22 76 11 404   8   77 1 &c. 117 26 11 404 30 11 587. 8 34 9 525 37 16 525 39 13 530 50 15 123 90 14 138 109 1 272. 507 112 9 532 Proverbs .     3 11 136 4 23 168 6 13 526 12 16 518 16 6 614 18 14 88 20 18 169. 506 Eccles.     3 1 129. 587 7 16 484 Canticles .     2 7 388 Esay .     1 15 264 20 2 573 49 8 95 50 4 1 45 7 121 66 23 244 Ieremie .     3 4 588 4 2 384 & 383 30 11 121 35 1 &c. 422 31 4 588 Dan.     3 6 365 4 24 613   30 193 Zachariah .     2 8 35 Habbac .     2 4 116 Malachi .     1 11 280 3 17 184 Math.     4 23 245   10 352 5 34 388   4 144   25 496   21 & 22 513 6 28 564   33 478 9 12 & 13 176   15 433 10 23 368   28 258   39 530 12 9 534 18 36 593   15 30. 496   17 324 19 12 420   21 422. 534   23 527 23 3 340 Marke .     13 33 479 Luke .     2 37 431 3 11 67. 566. 609. 4 18 113 6 29 494   24 527 9 23 65 11 41 596 12 33 608. 533 14 14 614   33 532   26 527 16 9 614. 528 Iohn .     1 48 249 3 5 312 8 4 , & 15 149 9 49 490   31 264 16 20 144 Actes .     1 10 448 2 46 549 4 29 273 5 4 527 7 16 249 10 15 539   33 293 13 14 451 17 30 26. 94. 15 29 541 18 3. & 4. 452 20 7 465 21 24 366 23 12 14. 406 24 14 66       Romanes .     5 1 80   3 127 7 18 21   19 166. & 184   1 27   30 74   16 75   28 130. 124   26 286. 277 1 20 204 11 15 95 12 3 480 13 12 417   10 ibid. 14 15 450   23 46   vlt. 70 16 26 95   5 541 13 14 581 1. Cor.     2 15 619 3 18 291 5   324 6 7 30   18 494 7 9 412   27 413   30 530 8 vlt. 69 9 27 427 11 26 340. 337 13 5 496 15 31 389 2. Cor.     1 23 384. 4 17 362 7 9 99 Galat.     3 26 82 4 10 449 5 1 414   12 272 Ephes.     4 26 510 5 18 553   29 419 6 18 282 5 16 479 Philip.     1 10 531 4 8 634. 481   12 531   5 497 Coloss.     1 26 95 2 16 414 3 16 296 1. Thess.     4 11 481 5 17 282   20 294   23 186 2. Thessal .     7 8 227 1. Tim.     1 1 19 2 4 94   15 362 4 8 404   5 544   22 32 5 12 420   24 33   19 622   21 389   23 537 6 8 564   9 524   17 , 18 , 19 615 2. Tim.     2 19 85 4 14 273 Titus .     1 15 544 Hebr.     3 11 383 5 7 288 12 11 126 Iames.     1 15 38   19 291 〈◊〉 2 362   10 64   1 624 5 16 5 1. Peter .     2 1 292 3 15 360 2. Peter .     1 10 86 1. Iohn .     3 2 81   14 9 5 11 , 15 79. 289 Apocal.     19 10 355 21 6 98 THE FIRST BOOKE of the Cases of Conscience , concerning Man simply considered in himselfe without relation to an other . The Preface declaring the Ground and Order of the Treatise following . Isaiah , 50. 4. The Lord God hath giuen me a tongue of the learned , that I should know , to minister a word in due time , to him that is wearie . IN that part of the Prophecie which goes before , the holy Ghost setteth downe and foretelleth the Calling of the Gentiles , which was to beginne at the death of Christ , and from thence to continue vnto this day , and so consequently to the ende of the world . In the former verses of this Chapter , there is mention made of the reiection of the Iewes ; I meane not a generall , but a particular rejection , namely then , when they were in affliction in the daies of Isaiah . Now in this , and so in all other Prophecies of the like kind , which intreat of this point ; Christ himselfe is brought in , speaking in his owne person ; and the words of this Chapter from the beginning , to this present verse and the rest that follow , are the words of Christ the Mediatour . In the verses going before , he disputes the case of their rejection , and and the summe of the whole disputation is : that either he or they themselues were the causes thereof ; but he was not the cause , & therfore they themselues by their sinnes . The reason , whereby he prooues that they themselues were the cause , is framed in this sort . You Iewes cānot bring any writing or bill of diuorce , to shew that I rejected you : therfore I appeale euen to your owne consciences , whether you haue not brought this iudgement vpon your selues , by your iniquities . vers . 1. On the other side , the reasō why God was not the cause is : because he for his part called them in great mercie and ioue : but when he called they would not obey . ver . 2. Now in the ende of the second verse , is contained an answer to a secret reply , that some obstinate Iewe might make after this manner : God hath not nowe the like power in sauing and deliuering vs , as he hath had in form●r times : therefore we cannot hope or expect any deliuerance from him , and howe then shall we doe in the meane while ? To this the Lord himselfe makes answer , ver . 2 , 3 , 4. that his hand is not shortned , nor his power lessened in regard of greater workes , much lesse in respect of their deliuerance ; and though the present affliction which they indured , was great and tedious , yet they were not to be ouermuch dismayed in themselues , but rather to be comforted : because God had giuen him the tongue of the learned , to minister a word in season to the wearie and distressed , and consequently , that he had power to case and refresh that their wearines and affliction . In this text then , there is set downe one principal dutie of Christs propheticall office , by allusion to the practises of the Prophets in the old Testament , especially those which belonged to the schooles of Elias and Elizeus , who are here tearmed , the learned . And out of the words thereof , one speciall point of instruction may be gathered , namely , That there is a certaine knowledge or doctrine reuealed in the word of God , whereby the consciences of the weake may be rectified and pacified : I gather it thus . It was one speciall dutie of Christs propheticall office , to giue comfort to the consciences of those that were distressed , as the Prophet here recordeth . Now as Christ had this power to execute and performe such a dutie , so he hath committed the dispensation therof to the Ministers of the Gospel . For we may not thinke that Christ in his owne person , ministred and spake words of comfort to the wearie , in the times of the Prophets , because he was not then exhibited in our nature ; and yet he did then speake , but how ? in the persons of the Prophets . So likewise , because Christ now in the new Testament , speaks not vnto the afflicted in his owne proper person , it remaineth therfore , that he performes this great worke in the Ministerie of Pastours and Teachers vpon earth , to whom he hath giuen knowledge , and other gifts to this ende and purpose . There must needes therefore be a certen and infallible doctrine , propounded and taught in the Scriptures , whereby the consciences of men distressed , may be quieted and releeued . And this doctrine is not attained vnto by extraordinarie reuelation , but must be drawne out of the written word of God. The point therfore to be handled is , What this doctrine should be ? It is not a matter easie and at hand , but full of labour and difficultie : yea very large , like vnto the maine sea : I will onely ( as it were ) walke by the banks of it , and propound the heads of doctrine , that thereby I may , at least , occasion others , to consider & handle the same more at large . That I may proceede in order : First , I am to lay downe certaine Grounds or Preambles , which may giue light and direction to the things that follow : and in the next place , I will propound and answer the maine and principall Questions of Conscience . CHAP. I. Of the two first Grounds of Cases , Confession , and the degrees of Goodnes . THe Grounds or Preambles are especially foure . The first , touching Confession . The second , touching the degrees of Goodnesse in things and actions . The third , touching the degrees of Sinne. The fourth and last concerning the Subiection and Power of conscience . Of these in order . Sect. 1. The first Ground is , That in the troubles of conscience , it is meete and conuenient , there should alwaies be vsed a priuate Confession . For Iames saith , Confesse your faults one to another , and pray one for another , thereby signifying that Confession in this case , is to be vsed as a thing most requisite . For in all reason , the Physitian must first know the disease , before he can applie the remedie : and the griefe of the heart will not be discerned , vnlesse it be manifested by the confession of the partie diseased ; and for this cause also in the griefe of conscience , the scruple , that is , the thing that troubleth the conscience must be knowne . Neaerthelesse in priuate confession , these caueats must be obserued . First , it must not be vrged , as a thing simply or absolutely necessarie , without which there can be no saluatiō . Againe , it is not fit that confession should be of all sinnes , but onely of the scruple it selfe , that is , of that or those sinnes alone , which do trouble and molest the conscience . Thirdly , though confession may be made to any kind of m●n , ( Confesse one to another , saith Iames , ) yet is it especially to be made to the Prophets and Ministers of the Gospell . For they in likelyhood , of all other men , in respect of their places and gifts , are the fittest and best able to instruct , correct , cōfort , & en●orme the weake & wounded cōscience . Lastly , the person to whome it is made , must be a man of trust & fidelity , able & willing to keepe secret things that are reueiled , yea to burie thē ( as it were ) in the graue of obliuion , for Loue couereth a multitudeof sinnes . Sect. 2. The next Ground is touching the degrees of Goodnes in humane things and actions . Goodnesse in things is twofold ; vncreated and created . Vncreated is God himselfe , who neuer had beginning , and who is Goodnesse it-selfe , because his nature is absolutely and perfectly good , and because he is the author and worker thereof , in all things created . Created goodnes , is that whereby the creature is made good ; and it is nothing els , but the fruit of that goodnesse , that is essentially in God. Now the degrees thereof are these . There is a generall or naturall Goodnesse in creatures , & a more speciall or morall Goodnesse . Generall Goodnesse is that , whereby all creatures are accepted and approoued of God , by whome they were both created & ordained . Thus euery creature is good , partly by creation , and partly by ordination . By creation it is , that the substance of each creature , as of the Sunne , the Moone , the Earth , Water , Meate , Drink , &c. is good , hauing the beeing thereof from God. Hence also the essentiall properties , quantities , qualities , motions , actions and inclinations of the creatures , in themselues considered , with all their euents , are good . By the same generall goodnesse also , euen the Deuill himselfe and his actions , as he is a substance , and as they are actions , hauing their beeing from God , are good . Things againe doe take vnto them the condition of Goodnesse , not onely by creation , but also by Gods ordination , whereby they are directed and appointed , to some certen vses & endes . Thus the euill Conscience , Hel , & Deathare good , because they are ordained of God , for the execution of his iustice , howsoeuer in themselues & to vs they be euill . Besides this generall and naturall goodnesse , there is also a speciall or morall goodnes properly so called : and it is that , which is agreeable to the eternall and vnchangeable wisdome of God , reuealed in the Morall Law , wherin it is commanded ; and things as they are therein commanded to be done by God , are good morally . Now of actions morally good , there be two degrees : for they are either good in themselues alone , or good both in themselues , and in the doer . In themselues alone some things be morally good : for example , when a wicked man giues an almes , it is a good worke onely in it selfe , but not good in the doer , because it is not done in faith , and from a good conscience : and so are all the vertues of the Heathen , morally good in themselues , but they are not good in heathen men : for in them they are but * beautifull sinnes . The next degree of goodnesse is , whereby things and actions are both good in themselues , and in the doer also . Of this sort were the praiers and almes of Cornelius good in themselues , and in him also , because he was a beleeuer . Now opposite to things and actions morally good or euill , are actions and things of a middle nature , commonly tearmed Indifferent , which in themselues being neither good nor euill , may be done or not done without sinne ; In themselues I say , for in their circumstances , they are and may be made either euill or good . And here we must remember , to put a difference betweene conueniencie , and inconuenience , which ariseth from the nature of indifferent things . Conueniencie is , when a thing or action is so fitted to the circumstances , and the circumstances fitted to it , that thereby it becomes a thing Conuenient . On the other side , Inconuenience is , when the thing or action is done in vnmeete circumstances , which bring some hurt or losse to the outward man , or stand not with decencie : and therefore doe make it to be Inconuenient . And by this that hath been said , we may discerne , when an action is good , euill , indifferent , conuenient , or inconuenient . CHAP. II. Of the nature and differences of Sinne. THe third Ground , is touching the degrees or differences of Sinne. And here we must first of all search , what is Sinne properly , and what is properly a Sinner . Sect. 1. Sinne in his proper nature ( as Saint Iohn saith ) is an anomie , that is , a want of conformitie to the lawe of God. For the better vnderstanding whereof , we must know , that there were in Adam before his fall , three things not to be seuered one from the other : the Substance of his bodie and soule : the Faculties and Powers of his bodie and soule : and the Image of God consisting in a straightnes , and conformitie of all the affections , and powers of man to Gods will. Now when Adam falls , and sinnes against God , what is his sinne ? Not the want of the two former , ( for they both remained , ) but the very want , and absence of the third thing , namely , of conformitie to Gods will. I make it plaine by this resemblance ; In a musicall instrument , there is to be considered , not only the instrument it selfe , and the sound of the instrumēt , but also the harmony in the sound . Nowe the contrarie to harmonie , or the disorder in musicke , is none of the two former , but the third , namely the discord , which is the want or absence of harmonie , which we call disharmonie . In the same manner , the sinne of Adam , is not the absence either of the substance , or of the faculties of the soule and the bodie , but the want of the third thing before named , & that is , conformitie or correspondencie to the will of God , in regard of obedience . But some may say : the want of conformitie in the powers of the soule , is not sinne properly : because in sinne , there must bee not onely an absence of goodnesse , but be some twentie or thirtie yeares : yet the partie offending , doth not therefore cease to be a sinner . Now then I demaund , what is the very thing , for which he is named and tearmed still a sinner in the time present , the offence beeing past ? The answer is , that euery actuall sinne , beside the three former , must be considered with a fourth thing , to wit , a certaine staine , or blotte , which it imprints and leaues in the offender as a fruit , and that is an inclination , or euill disposition of the heart , wherby it becomes more apt & prone to the offence done , or to any other sinne . For looke as the dropsie man , the more he drinks , the drier he is , and the more he still desires to drinke : euen so a sinner , the more he sinnes , the apter is he to sinne , and more desirous to keepe still a course in wickednes . And as a man that lookes vpon the Sunne , if he turne his face away , remains turned vntill he turne himselfe againe : so he that turnes from God by any sinne , makes himselfe a sinner , and so remaines , vntill he turne himselfe againe by repentance . Thus Dauid was a sinner , not onely in the very act of his adulterie & mur●… ther : but euen when the act was done●… past , he remained still a murtherer and 〈◊〉 dulterer ; because a new , or rather a re●… pronenesse to these , and all oth●… tooke place in his heart by his fal●… strength , till he turned to God by●… vpon the admonition of the Pro●… thing then , whereby a sinner is tearmed a sinner , is the Fault together with the fruit thereof , namely , the Blot imprinted in the soule , so oft as men doe actually offend . The Vse of this doctrine touching sinne , is twofold . First , by it we learne and see what is Originall sinne , wherby an Infant in the first conception and birth is indeed a sinner . Euery Infant must be considered as a part of Adam , proceeding of him and partaking of his nature : and therby it is made a sinner , not onely by imputation of Adams offence , but also by propagation of an apt●esse , and pronenes vnto euery euill , receiued together with nature from Adam . And thus ought we to conceiue Originall sinne , not to be the corruption of nature alone , but Adams first offence imputed , with the fruit thereof the corruption of nature , which is an inclination vnto euery euill , deriued together with nature from our first parents . Secondly ; by this we are taught , to take heed of all and euery sinne , whether it be in thought , word , or deed : because the committing therof , though in respect of the act it passeth a●… in the doing , yet it breedeth and in●…seth a wicked disposition in the heart , ●…h beene said ) to the offence done , or a●… sinne . Men deceiue themselues , that ●…the euill of sinne , to be only in the ●…ng & to goe no further ; wheras in●… offence hath a certen blot going with it , that corrupteth the heart , and causeth man to delight and lie in his offence , which lying in sinne is a greater cause of damnatiō , then the very sin it selfe . This therfore must admonish vs , to take heed least we continue in any sinne , and if it fall out , that through infirmitie we be ouertaken by any tentation , we must labour to rise again , and turne from our sinne to God , by new and speedy repentance . Sect. 3. Thus much of Sinne it selfe . Now follow the Differences thereof , which are manifold . The first sort are to be gathered from the causes and beginnings of sinne in man , which are threefold , Reason , will , and Affection . The differēces of sinne in respect of Reason are these , First , some are sinnes of knowledge , some of ignorance . A sinne of Knowledge is , when a man offends against his knowledge , doing euill when he knoweth it to be euill : and this is greater then a sinne of ignorance , for he that knoweth his masters will , and doth it not , shall be beaten with many stripes . A sinne of Ignorance is , when a man doth euill , not knowing it to be euill . Thus Paul was a blasphemer , an oppressour , and persecuted the Church of Christ ignorantly , and in a blinde zeale , not knowing that which hee did to be euill . Nowe by ignorance here I meane , an ignorance of those things which ought to be knowne ; and this is twofold : simple , or affected . Simple ignorance is , when a man after diligence and good paines taking , still remaines ignorant : this ignorance will not excuse any man , if it be of such things as he is bound to know : for it is said , He that doth not his masters will , by reason he knew it not , shall be beaten with stripes , though fewer . And in this regard , euen the Heathen which knew not God , are inexcusable , because they were bound to haue known him . For Adam had the perfect knowledge of God imprinted in his nature , and lost the same through his owne default , for himselfe and his posteritie . And it is the commandement of God , whereunto euery man is boūd to performe obedience , that man should know him , that is , his will and word . But some may say then , how can any man be saued , seeing euery man is ignorāt of many things which he ought to know ? An. If we know the groūds of religion , & be careful to obey God according to our knowledge , hauing withall a care and desire , to increase in the knowledge of God and his will , God will hold vs excused : for our desire and indeauour to obey , is accepted for obedience it selfe . And the greater this simple ignorāce is , the lesser is the sinne . For hereupon it was , that Peter lessened , and ( in some sort ) excused the sinne of the Iewes , in crucifying Christ , because they did it through ignorance : and so doth Paul his sinne in persecuting the Church , when he alleadgeth , that it was done ignorantly in vnbeleefe . But howsoeuer this sinne by such meanes may be lessened , yet remaines it still a sinne worthie condemnation . Affected ignorance is , when a man takes delight in his ignorance , and will of purpose be ignorant : not vsing , but contemning the meanes , wherby to get and increase knowledge : and that carelessely and negligently , because he will not leaue sinne which he loueth , nor forsake the euill trade of life , wherin he delighteth . This is the sinne of those , whereof Iob speaketh , who say vnto God , Depart from vs : for we desire not the knowledge of thy waies . And of whome Dauid complaineth , that they flatter themselues in their owne eyes , and haue left off to vnderstand , and to doe good . This ignorance is damnable and deuilish : it excuseth no man , but doth rather aggrauate and increase his sinne : yea it is the mother of many grieuous enormities . Againe , Ignorance is twofold : of the a Law , or of the thing the Law requireth . Ignorance of the Law is , when a man knowes not the Law of god writtē , nor the law of nature . This ignorance may somewhat lessen the sinne , but it excuseth no man : because it is naturall , and euery man is bound to know the Law. Ignorance of the thing the Law requireth , is the Ignorance of the b fact : and that is either with the fault of the doer , or without the fault . Faultie ignorāce , is the ignorance of a fact , which he might haue preuēted . As whē a mā in his drunkēnes killeth another : in this fact , not knowing what de doth , he also knoweth not that he hath offended : & yet because he might haue preuented his drunkennes , therfore he is faultie , and sinneth . Faultlesse ignorance is , when a fact is done , which could not be either knowne , or auoided before hand . For example : if a man be ●opping a tree , and his axe head fall from the helve , out of his hand , and kills another passing by ; here is indeede manslaughter , but no voluntarie murther : because it was a thing that could not be auoided , and did not fall out through his default . And this ignorance is excusable . The second Fountaine of Sinne , is the Will , from whence arise these three differences of sinnes : some are from the will immediately , some besides the will , and some are mixt , partly with the will , and partly against the will. Sinnes proceeding from the will , are properly tearmed voluntarie ; such as the doer mooued by his own wil commits , though he know them to be euill . And here , the more free the wil is , the greater is the sinne : for wil added to knowledge , makes the sinne the greater . Vnder voluntarie sinnes , are comprehended all such , as proceede from stirred affections ; as when a man tells a lie for feare , or striketh another in anger : and the reason is because these offences , though they are not done vpon deliberation , but arise from the violence of affection , yet they doe not exclude Consent . Hither also we may referre , sinnes committed by compulsion : as when a man is forced to denie his religion , his offence in deede and in truth is voluntarie , ( though some otherwise think it to be a mixt action ) For compulsion doth not reach to the will , but to the outward man , and serues to draw forth a consent : and and when consent is yeelded , he denies his religion voluntarily : for the will cannot be constrained . In the next place , sinnes beside the will are such , as are neither directly from the wil , nor against it . Of this sort are the first sudden motions vnto sinne , conceiued in the heart with some inward pleasure and delight : and these are truly sinnes , though in respect little sinnes , condemned in the last commandement . And they are not from the will , because they goe without and before consent : neither yet are they against the will , because then the heart would not take delight in them . Here by the way , we are to note , against the doctrine of the Papists , that all sinnes are not voluntarie : for whatsoeuer wanteth conformitie to the law of God , is sinne , whether it be with consent of will or no. But many such desires and delights , arise suddenly in the heart of man , which are not according to the law of God , and haue no consent or approbation of will. In like manner , whē one man kils another , thinking that he killeth a wild beast : if the same man remembreth afterwards what he hath done , and is not grieued for the fact : in this case he hath sinned , because his not grieuing , is offensiue vnto God , though the fact were meerely besides his will. Mixt sinnes are partly from the will , partly against it . Of this sort are the workes of the man regenerate , which are done partly with his will , and partly against his will beeing partly good , and partly euill . The reason hereof is this . There are in man after regeneration , two contrarie grounds or beginnings of actions : to wit , naturall corruption , or the inclination of the minde , wil , and affections , to that which is against the Law , called the Flesh ; and a created qualitie of holines , wrought in the said faculties by the holy Ghost , tearmed the Spirit . And these two are not seuered , but ioyned and mingled together , in all the faculties and powers of the soule . Now betweene these , there is a continuall combate , corruption fighting against grace , & grace against corruptiō . Hence it is , that there beeing euen in one & the same wil trarie inclinatiōs , there must necessarily flow from the man regenerate , contrary actions ; the flesh in euery action , willing that which is euill , and the Spirit on the otherside , that which is good . This Paul confessed and acknowledged , vpon his owne experience , after his conuersion , when he said , To will is present with me , but I find no meanes [ perfectly to do ] that which is good . Again , I delight in the law of God , concerning the inner man , but I see an other law in my members , rebelling against the law of my minde , and leading me captiue to the law of sinne , which is in my members . The third Ground or fountaine of sinne in man , is Affection , from whence doe proceede two kinds , namely , sinnes of Infirmitie , and sinnes of Presumption . Sinnes of Infirmitie are such , as proceede from the sudden passions of the minde , and the strong affectiōs of the heart : as from hatred , griefe , anger , sorrow , & such like . These sinnes are commonly thought to be in all men : but the truth is , they are properly incident to the regenerate . For infirmitie cannot be said properly to be in them , in whome sin hath firmitie or strength , and where there is no power of grace at all . Againe , the man that is regenerate , sinneth not neither when he would , because he is restrained by the grace of God that is in him : nor in what manner he would , partly because he sinneth not with al his heart , the strength of his flesh beeing abated by the Spirit ; and partly , for that beeing fallen , he lies not still , but recouers himselfe by speedy repentance . An euident argument , that the sinnes whereinto he falleth , are not presumptuous , but are ordinarily of weaknes and infirmitie . Sinnes of Présumptiō are such , as proceed from pride , arrogancy , wilfulnes , and hautines of mans heart . Against these Dauid praieth , saying , Let not presumptuous sinnes haue dominion ouer me . And of them there be three degrees . The first is : when a man wilfully goeth on in his sinnes , vpon an erronious perswasion of Gods mercie , and of his owne future repentance ; this is the sinne of most men . The second is , when a man sinneth wilfully , in contempt of the law of God : this is called by Moses , a sinne with a high hand , & the punnishment thereof was , by present death to be cut off from among the people . The third , when a man sinneth , not onely wilfully and contemptuouslly , but of malice & spight against God himselfe , and Christ Iesus . And by this we may conceiue what is the sin against the holy Ghost : which is not euery sinne of presumption , or against knowledge and conscience : but such a kind of presumptuous offence , in which true religion is renounced : and that of set purpose and resolued malice , against the very Maiestie of God himselfe and Christ. Heb. 10. 29. Sect. 4. Now follow other Differences of sinne in regard of the obiect thereof , which is the Law. In respect of of the Law , sin is two fold : either of Commissiō or of Omission . I say , in respect of the Law , because God hath reuealed in his Law two sorts of precepts : the one wherein some good thing is commanded to be done , as to loue God with all our hearts , and our neighbour as our selues : the other wherin some euill is forbidden to be done , as the making of a grauen Image , the taking the name of God in vaine , &c. Now a sinne of Cōmission is , when a man doth any thing , that is flatly forbidden in the Law and word of God : as when one man kills another contrarie to the Law , which saith , Thou shalt not kill . A sinne of Omission is , when a man leaueth vnperformed , some dutie which the Law requireth : as for example , the preseruing of his neighbours life , or good estate , when it lieth in his power so to doe . These also are truly sinnes , and by them as well as by the other , men shall be tried in the last iudgement . Sinnes of Omission haue three degrees . First , when a man doth nothing at all , but omits the dutie commanded , both in whole and in part ; as when hauing opportunitie & abilitie , he doth not mooue so much as one finger , for the sauing of his neighbours life . Secondly , when a man performes the dutie inioyned , but failes both in the manner & measure therof . Thus the Heathen failed in doing good workes , in that the things which they did , for substance and matter were good and commendable , beeing done vpon ciuill and honest respects , and referred to the cōmon good ; yet in truth their actions were no better then sinnes of omission , in as much as they issued from corrupted fountaines , hearts voide of faith : and aimed not at the maine end , and scope of all humane actions , the honour and glorie of God. Thirdly , when a man doth things in a right manner , but faileth in the measure thereof . And thus the children of God doe sinne , in al the duties of the lawe . For they doe the good things the law commādeth , in louing God & their neighbour : but they cannot attaine to that measure of loue , which the lawe requireth . And thus the best men liuing , doe sinne in euery good worke they doe , so as if God should enter into iudgement , deale with thē in the rigour of his iustice , & examine them by the strict rule of the Lawe , he might iustly condemne them , euen for their best actions . And in this regard , when we pray daily for the pardon of our sinnes , the best workes we doe , must come in the number of them : because we faile , if not in substance & manner , yet at the least in the measure of goodnesse , that ought to bee in the doing of them . We must also haue care to repent vs , euen of these our sins of Omission , as well as of the other of Commission : because by leauing vndone our dutie , we doe oftner offend , then by sinnes committed : and the least Omission is enough to condemne vs , if it should be exacted at our hands . Sect. 5. The next difference of Sinnes may be this . Some are Crying sinnes , some are sinnes of Toleration . Crying sinnes I call those , which are so hainous , & in their kind so grieuous , that they hasten Gods iudgements , and cal downe for speedie vengeance vpon the sinner . Of this kind there are sundry examples in the Scriptures , principally foure . First , Cains sinne in murthering his innocent brother Abell ; whereof it was saide , The voice of thy brothers blood crieth vnto me from the earth . The next is , the sinne of Sodome and Gomorrha , which was pride , fulnes of bread , abundance of idlenesse : vnmerciful dealing with the poore , and all manner of vncleannesse , Ezech. 16. & of this , The Lord said , that the crie of Sodome and Gomorrha wa● great , and their sinnes exceeding grieuous . The third , is the sinne of Oppression , indured by the Israelites in Egypt , at the hand of Pharao , and his task-masters . The fourth , is mercilesse Iniustice in wrongfull withholding , and detaining the labourers hire . Now they are called Crying sinnes , for these causes . First , because they are now come to their full measure and height ; beyond which God will not suffer them to passe , without due punishment . Againe , the Lord takes more notice , and inquires further into them , then into others , by reason that they exceede , and are most eminent where they be committed . Thirdly , they call for present helpe to the afflicted and wronged , and consequently , for speedie exequution of vengeance , vpon the authors and committers of them . And lastly , because God is wont to giue ●are vnto the cryes of those , that endure so heauie measure at the hands of others , and accordingly to helpe them , and reward the other with deserued punishment . Next vnto these are sinnes of Toleration , lesser then the former : which though in thēselues they deserue death , yet God in his mercie shewes his patience & long sufferāce , vpon the committers thereof , either deferring the temporal punishment , or pardoning both temporall and eternall to his Elect. Such a sinne was the ignorance of the Gentiles before Christs comming : which God deferred to punish , and ( as we say ) o winked at it . More especially , there be three sorts of sinnes of Toleratiō : the first is Originall sin , or concupiscence , in the regenerate after regeneration , and the fruits thereof : for it is not quite abolished by regeneration , but remaines more or lesse molesting & tempting a man till death . And yet if we carrie a constant purpose not to sinne , and indeauour our selues to resist all tentations : this concupiscence of ours , shall not be imputed vnto vs , nor we condemned for it . And to this purpose the holy Apostle saith , There is no condemnation to them that are in Christ. Yet saith he not , There is nothing worthie condemnation in them : for Originall sinne remaines till death , truly deseruing damnation , though it be not imputed . The second kind of sinnes of Toleration are secret , vnknowne , and hidden sinnes in the regenerate . For who can tell how of● he offendeth ? saith Dauid . When a man that is the child of God , shall examine his heart , and humble himselfe euen for all his particular sinnes , which he knoweth by himselfe : there shall yet remaine some vnknowne sinnes , of which he cannot haue a particular repentance : and yet they are not imputed , when there is repētance for knowne sinnes . As for example , Dauid repents of his murther & adulterie , and yet afterwards ( erring in iudgement , by reason of the corruption of the times , ) he liued to his death in the sinne of polygamie , without any particular repentance , that we heare of . In like manner did the Patriarkes , who may not altogether be excused : yet they were not cōdemned therof : neither were they saued without repentance for this sinne , but God in mercie accepted a generall repētance for the same . And the like is the case of all the Elect , in regard of their secret & hidden faults : for vnles God should accept of a general repentance for vnknown sinns , few or none at all should be saued . And herein doth the endles mercy of god notably appeare , that he vouchsafeth to accept of our repētance whē we repent , though not in particular as we ought to doe . Neuertheles , this must not incorage , or imbolden any man to liue in his sinnes , without turning vnto God. For vnlesse we repent in particular , of all the sin● we know , not only our knowne offences , but euen our secret sinnes shall cōdemne vs. Many sinnes are committed by men , which afterwards in processe of time are quite forgotten . Others are cōmitted , which notwithstāding are not knowne , whether they be sins or no. And in doing the best duties we can , we offend often , & yet when we offend , we perceiue it not : & all these in the regenerate , through the mercy of God , are sinnes of Toleratiō , in respect of particular repentance . The third kind of sinnes of Toleration , are certaine particular facts of men not approved of in Scripture , and yet remitted in respect of punishment . Such was the fact of Zipporah , in circumcising her child , in presence of her husband , he beeing able to haue done it himselfe , and shee hauing no calling , to doe that which she did . For though the hand of God was against him , yet was he not sick , ( as some would excuse the matter ) neither is there any such thing in the text : but it is rather to be thought , that she her selfe circumcised her sonne in hast , to preuent her husband : for the deede was done in some indignation , and shee cast the foreskin at his feete . And yet because this fact was some manner of obedience in that the thing was done which God required , ( though not in the māner that he required ) God accepted the same , & staied his hand frō killing Moses . Thus god accepted of Ahabs humility , thogh it were in hypocrisie , because it was a shew of obedience : and for that deferred a temporall punishmēt , til the daies of his posteritie . God sent Lyons to destroy the Assyrians , that dwelt in Samaria , for their Idolatrie : yet so soon● as they had learned to feare the Lord after the māner of the god of Israel , though they mingled the same with their own Idolatric , God for that halfe obedience , suffered thē to dwel in peace . Sect. 6. The Sixt distinction of Sinnes may be this . Some are sinnes against God , some against men . This distinction is grounded vpon a place in Samuel : If one man sinne against another , the Iudge shall iudge it : but if a man sinne against the Lord , who shall plead for him ? Sinnes against God are such as are directly and immediately committed against the maiestie of God. Such are Atheisme , Idolatrie , Blasphemie , Periurie , Profanation of the Sabboth , & all the breaches of the first Table . Sinnes against men , are iniuries , hurts , losses , and damages ; whereby our neighbour is in his dignitie , life , chastitie , wealth , good name , or any other way iustly offended , or by vs hindred . And such actions must be considered two waies . First , as they are iniuries and hurts done vnto our neighbour : and fecondly , as they are anomies , or breaches of Gods law , forbidding vs to doe them : and in this second respect they are called sinnes , because sinne is properly against God : and therefore by sinnes against man , we are to vnderstand , iniuries , losses , or damages done vnto them . In this sense , must that place in Matthew be expounded : If thy brother sinne against thee , &c. Sect. 7. The seauenth Difference of sinnes , is noted by S. Paul , where he saith , Euery sinne that a man doth , is without the bodie : but he that commits fornication , sinneth against his owne bodie . In which place it is implyed that some sinnes are without the bodie , & some against mans owne bodie . Sinnes without the bodie , are such sinnes as a man committeth , his bodie beeing the instrument of the sinne , but not the thing abused . Such are Murther , Theft , & Drunkennesse : for in the committing of these sinnes , the bodie is but a helper , and onely a remote instrumentall cause , and the thing abused is without the bodie . For example : in drunkennes , the thing abused by the drunkard , is wine or strong drinke : in theft , another mans goods : in murther , the instrument whereby the fact is committed . The bodie indeede conferres his helpe to these things , but the iniurie is directed to the creatures of God , to the bodie and goods of our neighbour . And such are all sinnes , adulterie onely excepted . Sinnes against the bodie , are those in which it selfe , is not onely the instrument , but the thing abused also . Such a sinne is Adulterie onely , and those that are of that kind , properly against the bodie : first , because the bodie of the sinner , is both a furthering cause of the sinne , and also that thing which he abuseth against his owne selfe . Secondly , by this offence , he doth not onely hinder , but loose the right , power , and propertie of his bodie , in that be makes it the member of an harlot . And lastly , though other sinnes in their kind , doe bring a shame and dishonour vpon the bodie , yet there is none that sitteth so nigh , or leaueth a blot so deepely imprinted in it , as doth the sinne of vncleannes . Sect. 8. The eight distinction of sinnes is grounded vpon Pauls exhortation to Timothie : Communicate not with other mens sinnes . Sinnes are either Other mens sinnes , or Communicatiō with other mens sins . This distinction is the rather to be knowne and remembred , because it serues to extenuate or aggrauate sins committed . Communication with sinne is done sundry waies . First , by counsell : thus Ca●phas sinned when he gaue counsel to put Christ to death . Secondly , by commandement : so Dauid sinned in the murther of Vrias . Thirdly , by consent , or assistance , Rom. 1. 31. thus Saul sinned in keeping the garments of them that ●●oned Steuen , Act. 22. 20. & 7. 58. Fourthly , by prouocation : thus they sinne that prouok● others to sinne , and hereof Paul speaketh when he saith , Fathers must not prouoke their children to wrath , Eph. 6. 4. Fiftly , by negligence , or silence . This is the sinne of the Minister , when men are called to reprooue sinne and doe not . Sixtly , by flatterie , when men sooth vp others in sinne . Seauenthly , by winking at sinnes , or passing them ouer by slight reproofe , Eph. 5. 11. Thus Eli sinned in rebuking his sonnes , and thereby brought a temporall iudgement vpon himselfe , and his familie , 1. Sam. 2. chap. and 4. Eightly , by participation , Eph. 5. 7. & thus they doe sinne , that are receiuers of the eues . Ninthely , by defending another man in his sinne : for he that iustifieth the wicked , and condemneth the iust , euen they both are an abomination to the Lord. Sect. 9. The Ninth distinction followeth . Some mens sinnes ( saith Paul ) are open before hand , some follow after . Which place by some is expounded thus : Some mens sinnes are kept secret , till the last iudgement , and some are reuealed in this life , before that day . This I thinke is a truth , but not the meaning of the text . For in the 23. verse the Apostle spake of Ordination , giuing charge to Timothie , that he should not suddenly admit any into Ecclesiasticall offices , least he did partake with their sinnes . Now in this 24. verse , ●…e rendereth a reason thereof , saying , Some mens sinnes are open before hand : that i● , some mens faults and wants are knowne , before their ordination to Ecclesiasticall offices , and of such the Church may know what to iudge and say . But some againe follow after , that is , they are not reuealed till after their Ordination : & thus Iudas his wickednes did not appeare at the first , but was reuealed after he was called to be an Apostle . And thus we see , what be the Differences of Sinnes : touching all which , this must be held & remembred for a Ground , That euery sinne , in what degree soeuer it be , is mortall of it selfe : and no sinne is veniall in it owne nature . For the wages of euery sinne is death . And , Cursed is euery one , that continueth not in all things , that are written in the booke of the Law , to doe them . Gal. 3. 10. This Ground must be holdē against the Church of Rome : who in her Case-diuinitie , vseth to pacifie the conscience , by teaching men , that sundry sinnes are veniall . Sect. 10. Now though euery sinne of it selfe be mortall , yet all are not equally mortall : but some more , some lesse . For the better vnderstanding whereof , it is to be remembred , that in Sinne there be sundrie steppes & degrees , whereby one and the same sinne , may be lessened or increased , and so become more or lesse hainous before God. If it be asked , how can this be ? I answer , that Sinne may admit aggrauation , or extenuation , sundrie waies . First , by the Circumstances , which are principally seauen . The first , is the subiect , or person sinning . For example : The sinne of a publike person , is more hainous , yea more mortall , then the sinne of a priuate man , because he is in eminent place , and his actions are more exemplarie and scandalous , then the actions of inferiour men . The seruant , that knowes his masters will , if he doth it not , is the greater sinner , and shall endure a greater punishment , then he that neglects the same vpon simple ignorance , Matth. 10. 15. The Minister and Dispenser of the Word , if he be vnfaithfull and vnprofitable , his offence , and consequently his punishment , is farre greater then other mens , Matth. 5. 13. The second is , the obiect or partie which is offended . In this respect it was that the Iewes did more hainously sinne in crucifying Christ the sonne of God , the Lord of glorie , then did their fathers which persequuted and killed the Prophets . Againe , the word of God teacheth that the iniurie that is don● vnto those whome God tenderly loueth , is farre more displeasing vnto him , then if it were done to others . He that toucheth you ( saies the Prophet , meaning the Iewes his chosen and beloued people ) toucheth the apple of his eye , Zach. 3. 8. The man that deuiseth mischiefe against his harmelesse brother that dwelleth peaceably by him , committeth a sinne most odious vnto God and man , Prov. 3. 29. Psal. 7. 4. He that is called and conuerted vnto God and Christ , and maketh not honest prouision for his owne , which are of his familie , is so notorious an offender , that S. Paul holds him a de●ier of the faith , and worse then an Insidel , 1. Tim. 5. 8. The person that shall ralle vpon the Iudge , or speake euill of the Ruler of his people , is a greater transgressour of Gods commandement , then he that reuileth , or abuseth an ordinarie man , Exod. 23. 28. The third is , the Thing done in which the offence is cōmitted . Thus , to falsifie the word of God , and to prophane his worship and Seruice , is much more abominable in his sight , then is the falsifying of the word of a man , or the abuse of humane lawes and ordinances . Thus againe , the hurting and indamaging of the person and life of our neighbour , is a more odious offence , then is the diminishing of his goods and outward estate : and the hurt that redoundeth by our default vnto his soule , is more offensiue euery way , then the wrong that is offered vnto his bodie . The fourth , is the Place where it is done . According to this Circumstance , if a man shall either speake or doe any thing , that comes vnder the name of a breach of pietie or iustice , in publike place , as in the congregation , in open court , or generall assemblie , and that with publike and generall scandall : he is a greater offendour , then if he spake or did the same at home , in his house or closet . The fift is the End. In regard hereof , he that stealeth from another , that whereby he may satisfie his hunger , and saue his life , beeing driuen to extreame necessitie : offendeth in a lower and lesser degree , then the theefe that robbeth by the high way side , for this ende , to enrich himselfe by the losses of other men . The sixt is the Manner how ? Thus he that committeh vncleannesse in the outward act , doeth more grieuously sinne , and with greater scandall , then if he onely entertained an vncleane thought into his heart . And he that sinneth of set purpose and presumption , or of obstinate and resolued malice against God , hath proceeded vnto a higher degree of iniquitie , then if he had fallen vpon ignorance , infirmity , or disordered and distempered affection . In like manner , the sinne of the Iewes , in forcing . Pilate by their threatning tearmes ( as that he was an enemie to Caesar , &c. ) to the vniust condemnation of Christ Iesus , was an higher degree , then the sinne of Pilate himselfe , who yelding vnto their import●●nitie , pronounced sentence against him , Ioh. 19. 11. The last is the Time , which also serues to aggrauate the sinne . For ordinarie disobedience in the time of grace , and wilfull neglect of gods calling , in the aboundance of meanes , is a great deale more damnable , then the commission of sin , in the daies of ignorance and blindnesse , when the like meanes are wanting . The Second way to aggrauate sinne , is by addition of sin to sin : and that is done sundry waies : first , by committing one sinne in the necke of an other ; as Dauid sinned , when he added murther to adulterie . Secondly , by doubling and multiplying of sinne , that is , by falling often into the same sinne . Thirdly , by lying in sinne without repentance . And here it must be remembred , that men of yeares liuing in the Church , are not simply condemned for their particular sinnes ; but for their continuance and residence in them . Sinnes committed make men worthie of damnation ; but liuing and abiding in them without repentance , is the thing that brings damnation . For as in the militant Church , men are excommunicate , not so much for their offence , as for their obstinacie ; so shall it be in the church triumphant ; the kingdom of heauen shall be barred against men , not so much for their sinne committed , as for their lying therin without repentance . And this is the manner of Gods dealing with those that haue liued within the precincts of the church ; they shall be condemned for the very want of true faith and repentance . This should admonish euery one of vs , to take heed , least we lie in any sin : and that being any way ouertaken , we should speedily repent , least we aggrauate our sinne by continuance therein , and so bring vpon our selues swift damnation . Thirdly , the same sinne is made greater or lesser foure waies ! according to the number of degrees in the committing of a sinne , noted by S. Iames , Temptation , Conception , Birth , and Perfection . Actual sinne in the first degree of tentation , is when the minde vpon some sudden motion , is drawne away to thinke euill , and withall is tickled with some delight thereof . For a bad motion cast into the mind , by the flesh and the deuill , is like vnto the baite cast into the water , that allureth and delighteth the fish , and causeth it to bite . Sin in conception , is when with the delight of the minde , there goes consent of will to doe the euill thought on . Sinne in birth , is when it comes forth into an action or execution . Sin in perfection , is when men are growne to a custome and habit in sin , vpon long practise . For the often committing of one and the same sinne , leaues an euill impression in the heart , that is , a strong or violent inclination , to that or any other euill , as hath bin taught before . And sinne thus made perfect , brings forth death : for custome in sinning brings hardnes of heart : hardnes of heart , impenitencie : and impenitencie , condemnation . Now of these degrees , the first is the least , & the last is the greatest . One and the same sin , is lesser in tentation , then in conception : & lesse in conception , then in birth : and greater in perfection , then in all the former . Sect. 11. Now from this doctrine of the increasing and lessening of Sin in these respects , we may gather , that all sins are not alike or equall , as the Stoicks of auncient times , and their followers haue falsely imagined . For it hath bin prooued at large , by induction of sundrie particulars , that there are degrees of sinnes , some lesser , som greater : some more offensiue and odious to God & man , some lesse . And ●hat the circumstances of time , place , person , and manner of doing , doe serue to enlarge or extenuate the sinne commited . If it be here alleadged , that Sin is nothing but the doing of that , which is vnlawfull to be done , and that this is equall in all men that sinne : and therfore by consequent , offences are equall . I answer , that in euery sin , mē must not consider the vnlawfulnes thereof onely , but the reason why it should be vnlawfull : and that is properly , because it is a breach of Gods law , and repugnant to his will reuealed in his word . Nowe there is no breach of a diuine Law , but it is more or lesse repugnant vnto the will of the Lawgiuer , God himselfe . And many transgressions , are more repugnāt thereunto then fewer : for the more sin is increased , the more is the wrath of God in●lamed against the sinner vpon his due desert . If it be said againe , that the nature of Sin stands onely in this , that the sinner makes an aberration from the scope or marke that is set before him , and doth no more then passe the bondes of dutie prescribed by God , and that all are alike in this respect ; The answer is , that it is a falshood to affirme , that he which makes the lesse aberration from the dutie commanded , is equall in offence to him that makes the greater . For the same sin for substance , hath sundrie steps and degrees , in respect whereof , one man becommeth a more heinous offender then another . For example , in the seauenth commandemēt when God forbiddes the committing of Adultery , he forbiddeth three degrees of the same sinne ; to wit , adulterie of the heart , consisting of inordinate and vncleane affections ; adulterie of the tongue in corrupt , dishonest , and vnseemely speeches ; and the very act of vncleannesse and filthinesse committed by the bodie . Now it cannot be said , that he which breakes this commandement onely in the first degree , is as great a transgressour , as he that hath proceeded to the second , and so to the third . And therefore it remaines for an vndoubted truth , that Sinnes committed against the Law of God are not equall , but some lesser , some greater . Sundrie other Distinctions there are of sinnes ; as namely , That the main sinnes of the first Table , are greater then the maine sins of the second Table . And yet the maine sinnes of the second , are greater then the breach of ceremoniall duties , against the first table . But this which hath beene said shall suffice . The vse of this doctrine is manifold . First , by it we learne , what the heart of man is by nature : namely , a corrupt and vncleane fountaine , out of which issueth in the course of this life , the streames of corruptions infinite in number , noysome in qualities , hainous in degrees , dāgerous in effects . For from thence doe flow , all the differences of sinnes before named , with their seuerall branches , and infinite many more , that cannot be rehearsed . This must mooue vs humbly to sue vnto God , & earnestly to entreat him , to wash vs throughly from our wickednes , & clense vs from our sinnes : yea to purge and to rinse the fountaine thereof , our vncleane and polluted hearts . And when by Gods mercie in Christ , apprehended by faith , our hearts shall be purified , thē to set watch & ward ouer them , and to keep them with all diligence . Secondly it teacheth vs , that miserable mortal man , is not guiltie of one or more sinnes , but of many & sundrie corruptions , both of heart and life . Who can vnderstand his faults ? saith Dauid . Now the alowance of sinne beeing death by gods ordināce , & God being iustice it selfe : answerably to the number of our offences , must we needes be lyable to many punishments , yea to death it selfe , both of the bodie and of the soule . This beeing our wofull estate , little cause is there , that any man should thinke himselfe to be in good case , or presume of Gods mercie in regard of the small number of his sinnes . And much lesse cause hath he , falsly to imagine with the Popish sort , that he can merit the fauour of God by any worke done by him , aboue that which the Law requireth ; considering that it is impossible for him to know either the number , or the nature , or the measure of his sinnes . Lastly , the consideration of this point , must be a barre to keepe vs in , that we be not too secure or presumptuous of our owne estate : for as much as we learne out of the word of god , that in respect of the multitude of our corruptions , this our life is full of much euill , and many difficulties , that wee haue whole armies of enemies to encounter with all , not onely out of vs in the world abroad , but within vs , lurking euen in our owne flesh . And vpon this consideration , that we should be at cōtinuall defiance with them , vsing all holy meanes to get the victorie ouer them , by the daily exercises of inuocation and repentance , and by a continuall practise of new obedience , vnto all the lawes and commandements of God , according to the measure of grace receiued . And so much of the third Ground . CHAP. III. Of the subiection and power of Conscience . THe fourth and last Ground , is touching the subiection and power of Conscience . Wherein we are to remember two things : what Conscience is ; and what is the naturall condition of it in every man. For the first ; the name of Conscience will giue light to the thing it selfe . For it signifieth a knowledge ioyned with a knowledge ; and it is so tearmed in two respects . First , because when a man knowes or thinks any thing , by meanes of Conscience , he knows what he knowes & thinks . Secondly , because by it , man knowes that thing of himselfe , which God also knowes of him . Man hath two witnesses of his thoughtes , God , and his owne conscience ; God is the first and chiefest ; and Conscience is the second subordinate vnto God , bearing witnes vnto God either with the man or against him . Therefore it is nothing els but a part of the vnderstanding , whereby a man knowes what he thinkes , what he wills and desires , as also in what manner he knoweth , thinketh , or willeth , either good or euill . Wherevnto this must be added , that as consciēce knowes our thoughts , wils , & actions , so it testifies thereof vnto God , either with vs , or against vs. In the second place , The naturall condition or propertie of euery mans conscience is this ; that in regard of authoritie and power , it is placed in the middle betweene man and God , so as it is vnder God and yet aboue man. And this naturall condition hath two parts : the first is the Subiection of conscience to God and his word . Concerning which subiection we haue this rule : That God alone by his word doth onely bind the conscience , by causing it in euerie action either to excuse for well doeing , or accuse for sinne . And this God doth properly . For first , he is the onely Lord of the conscience , which created it , and gouernes it . 2. Againe , he is the only Law-giuer , that hath power to saue or destroy the soule , for the keeping & breaking of his Lawes , Iam. 4. 12. 3. And further , mans conscience is knowne to none , besides himselfe , but to God : What man knoweth the things of a man , saue the spirit of a man which is in him ? 1. Cor. 2. 11. And it is God onely that giues liberty to the conscience , in regard of his owne lawes . Vpon this it followeth , that no mans commandement or Law can of it selfe , and by it owne soueraigne power bind conscience , but doth it onely by the authoritie and vertue of the written word of God , or some part thereof . And therefore if it be alleadged , that subiection is due to the Magistrate for conscience sake , Rom. 13. 5. the Answer is at hand ; that subiection is indeede to be performed to ciuill authoritie ordained by God , and obediēce also to the Lawes of the Magistrate for feare of wrath , and for auoiding of punishment , but not for conscience of the said authoritie or lawes properly and directly , but for conscience of Gods commandemēt , which appointeth both Magistracie , and the authoritie thereof . This is it that bindes the conscience immediatly ; that by vertue of a superiour Law , whereby it standeth in force , namely the Law of God. The Second part of the naturall condition of conscience , is the Power which it hath ouer man to accuse or excuse him in respect of things done . And this is plaine by Saint Pauls Conclusion , Whatsoeuer is not of faith , that is , whatsoeuer man doth , whereof he is not certenly perswaded in judgement and conscience , out of Gods word , that the thing may be done , it is sinne . More plainely : a thing may be said , not to be done of faith three waies . First , whē it is done with doubting , and vnresolued conscience , as in those that are weake in knowledge . Of which sort were some in the Primitiue church , who notwithstanding they heard of the doctrine of Christian libertie , yet they were of opinion , that after Christs ascension , there was a difference to be made of meates , and thereupon thought , they might not eate of some kind of meats . Suppose now , that these persons ( by accident ) should haue been drawne to eate swines flesh , which themselues had holden a thing forbidden . These men vpon this very fact had sinned , because that which they did , was vpon an vnresolued conscience . So saith the Apostle , Rom. 14. 23. He that doubteth , is condemned , if he eate , because he eateth not of faith . Secondly , when a thing is done vpon an erronious conscience , it is not of faith , and therefore it is a sinne . Thus the Masse-Priest sinneth in saying Masse , though he thinke in his conscience , the thing he doth , is the ordinance of God. And thus Heretikes doe die Heretikes , though when they die , they be fully perswaded there opinions be the truth . Againe in the same manner ; Put the case a man should be of opinion , that fornication , or theft , were things arbitrarie and indifferent , and hereupon his conscience should tel him he might take opportunitie , and commit either of these sinnes ; whether is this action in the partie thus perswaded , a sinne or no ? I answer , the case is plaine , that the fact is done vpon an erronious conscience , and therefore must be a sinne in the doer . For the error of the iudgement cannot take away the nature of that which is simply euill . Sinne is sinne , and so remaineth notwithstanding any contrarie perswasion of the consciēce . The reason is , because though the conscience erreth and is misinformed , yet it bindeth so farre forth , as that if a man iudge a thing to be euill , either simply or in some respect , ( though falsely ) and yet afterward doth it , he hath sinned and offended the Maiestie of God , as much as in him lieth . Thirdly , when a thing as done with a repugning or gainsaying conscience , though vpon error and false iudgement of the conscience , it is in the doer a sinne . Thus an Anabaptist , that holdeth it vnlawfull to sweare , sinneth if he take an oath ; not in swearing simply , for that is Gods ordinance , but because he sweares against the perswasion of his Conscience . CHAP. IIII. Of the distinction of Cases . THus much touching the Preambles , or Grounds of this doctrine . Now it remaineth that we come to the Questions of Conscience . These Questions may be fitly deuided , according to the matter or subiect of them , which is Man. Now as Man is considered diuers waies , that is to say , either a part ●y himselfe ; or as he stands in relation to an other , and is a member of a Societie : so the Questions of Conscience are to be distinguished ; some concerning man simply considered by himselfe : some againe , as he stands in relation to an other . Man standeth in a twofold relation : to God , or to Man. As he stands in relation to God , he beares the name of a Christian , that is , a member of Christ , or a sonne of God , whose dutie is to know and to worship God according to his will reuealed in his word . As he stands in relation to man , he is a part of a bodie , and a member of some societie . Now the Questions that concerne him , as a member of a societie , are of three sorts , according to three distinct kinds of societies . For euery man is either a member of a Familie , or of the Church , or of the Common-wealth . And answerably , some Questions concerne mā as a member of a familie : some as he is a member of the Church : some as he is a member of the Commonwealth . In a word therefore , all Questions touching man , may be reduced to three generall heads . The first whereof is , concerning man simply considered as he is a man. The second , touching man as he stands in relation to God. The third , concerning man as he is a member of one of the three societies , that is , either of the Familie , or of the Church , or of the Commonwealth . QVestions of the first sort , concerning man simply considered in himselfe as he is a man , are especially three . The first , What a man must doe , that he may come into the fauour of God , and be saued ? The second , How he may be assured in conscience of his owne saluation ? The third , How he may recouer himselfe , when he is distressed or fallen ? Of these in order . CHAP. V. Of the first maine Question touching Man. I. Question . What must a man doe , that he may come into Gods fauor , and be saued ? FOR answer to this Question , some Groundes must be laid downe before-hand . The first is this ; That we must consider and remember , how and by what meanes , God brings any man to saluation . For looke how God saueth others ; so he that would know how to be saued , must vse the meanes whereby God saueth them . Sect. 1. In the working and effecting of Mans saluation , ordinarily there are two special actions of God : the giuing of the first grace , and after that , the giuing of the second . The former of these two works , hath X. seuerall actions . I. God giues man the outward meanes of saluation , specially the Ministerie of the word : and with it , he sends some outward or inward crosse , to breake and sub due the stubbornnesse of our nature , that it may be made plyable to the will of God. This we may see in the example of the Iaylour , Act. 16. and of the Iewes that were conuerted at Peters sermon , Act. 2. II. This done , God brings the minde of man to a consideration of the Law , and therein generally to see what is good , and what is euill , what is sinne , and what is not sinne . III. Vpon a serious consideration of the Law , he makes a man particularly to see and know , his owne peculiar and proper sinnes , whereby he offends God. IV. Vpon the sight of sinne , he smites the heart with a Legall feare , whereby when man seeth his sinnes , he makes him to feare punishment and hell , and to despaire of saluation , in regard of any thing in himselfe . Now these foure actions , are indeede no fruits of grace , for a Reprobate may goe thus farre ; but they are onely workes of preparation going before grace ; the other actions which follow , are effects of grace . V. The fifth action of grace therefore is , to stirre vp the minde to a serious consideration , of the promise of saluation propounded and published in the Gospel . VI. After this , the sixt is , to kindle in the heart , some seedes or sparks of faith , that is , a will and desire to beleeue , and grace to striue against doubting & dispaire . Now at the same instant , when God beginnes to kindle in the heart , any sparkes of faith , then also he iustifies the sinner , and withall begins the worke of sanctification . VII . Then , so soone as faith is put into the heart , there is presently a combat : for it fighteth with doubting , dispaire , and distrust . And in this combate , faith shews it selfe , by feruent , cōstant , & earnest inuocatiō for pardon : and after inuocation followes a strength and preuailing of this desire . VIII . Furthermore , God in mercie quiets and settles the Conscience , as touching the saluation of the soule , and the promise of life , where vpon it resteth and staieth it selfe . IX . Next after this setled assurance , & perswasion of mercy , followes a stirring vp of the heart to Euangelicall sorrow , according to God , that is , a griefe for sinne , because it is sinne , and because God is offended : and then the Lord workes repentance , wherby the sanctified heart turnes it selfe vnto him . And though this repentance be one of the last in order , yet it shewes it selfe first : as when a candle is brought into a roome , we first see the light before wee see the candle , and yet the candle must needs be , before the light can be . X. Lastly , God giues a man grace to endeauor , to obey his commaundements by a new obedience . And by these degrees , doth the Lord giue the first grace . The second worke of God tending to saluation , is the giuing of the second grace : which is nothing else , but the continuance of the first grace giuen . For looke as by creation , God gaue a beeing to man & all other creatures , and then by his prouidence continued the same beeing , which was as it were a second creation ; so in bringing a man to saluation , God giues the first grace , for example , to beleeue & repent , & then in mercie giues the second , to persevere & continue in faith and repentance to the end . And this , if we regard man himselfe , is very necessary ; For as fire without supply of matter , wherby it is fedde & continued , would soone goe out ; so vnlesse God of his goodnesse , should followe his children , and by new and daily supplies , continue his first grace in thē , they would vndoubtedly soone loose the same , & finally fall away . The second Ground for the answere of this Question , is taken from some speciall places of Scripture , where the same is mooved and resolued . The men that were at Peters sermon , being touched with the sense of their owne miserie , vpon the doctrine which had beene deliuered , as the Holy Ghost saies , were pricked in their hearts , and cried one to an other : Men & brethren , what shall we doe ? Peter mooued by the spirit of God answers them , Repent , and be baptized for the remission of your sinnes . The like was the case of the Iaylor , who , after that the stubbornnesse of his heart was beaten downe , by feare of the departure of the prisoners , he came trembling , and fell downe before Paul and Silas , and mooued this question vnto them ; Sirs , what must I doe to be saued ? to whome they gaue answer , Beleeue in the Lord Iesus , and thou shalt be saued , and thine houshold . The young man in the Gospel sues to Christ , and askes him , What shall I doe to be saued ? Christs answers him , Keepe the Commandements . When he replied that he had kept them from his youth , Christ tels him , that he must goe yet further , and sell all that he hath , and giue to the poore . And Iohn tells the Scribes and Pharises , who came vnto his Baptisme , and confessed their sinnes , that if they would flie from the wrath to come , they must repent , and bring forth fruits worthie amendment of life . From these places then , I frame this answer to the Question in hand . The man that would stand in the fauour of God and be saued , must doe foure things : first , humble himselfe before God : secondly , beleeue in Christ : thirdly , repent of his sinnes : fourthly , performe new obedience vnto God. Sect. 2. For the first . Humiliation is indeode a fruit of faith : yet I put it in place before faith , because in practise it is first . Faith lieth hid in the heart , and the first effect whereby it appeares , is the abasing and humbling of our selues . And here we are further to consider three points : first , wherein stands humiliation : secondly , the excellencie of it : thirdly , the Questions of conscience that concerne it . Touching the first point , Humiliation stands in the practise of three things . The first is , a sorrow of heart , whereby the sinner is displeased with himself , & ashamed in respect of his sinnes . The second is , a confession to god , wherin also three things are to be done : first , to acknowledge all our maine sinnes originall and actuall : secondly , to acknowledge our guiltinesse before God : thirdly , to acknowledge our iust damnation for sinne . The third thing in Humiliation , is supplication made to God for mercie , as earnestly as in a matter of life and death : and of these three things we haue in Scripture the examples of Ezra , Daniel , and the prodigall sonne , Ezra 9. Dan. 9. Luk. 15. 18. The second point is , the excellencie of Humiliation , which stands in this , that it hath the promises of life eternall annexed to it , Esa. 57. 15. I dwell in the high and holy place : with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to giue life to them that are of a contrite heart . Psal. 51. 17. A contrite and a broken heart , O God , thou wilt not despise . Prov. 28. 13. He that hideth his sinnes shall not prosper : but he that confesseth and forsaketh them , shall finde mercie , 1. Ioh. 1. 9. If we acknowledge our sinnes , he is faithfull and iust , to forgiue vs our sinnes , and to clense vs from all vnrighteousnes . By all these and many other places , it is manifest , that in the very instant , when a sinner beginnes truly in heart and conscience to humble himselfe , he is then entred into the state of saluation . So soone as Dauid said , I haue sinned , Nathan pronounceth in the name of the Lord , that his sinnes were put away . And Dauid himselfe saith , alluding to the former place , I said I will confesse my sinne , and loc , thou forgauest the wickednes of my sinne . When the Prodigall sonne had but said , I will goe to my father , &c. euen then , before he humbled himselfe , his father meetes him , and receiues him . The third point , is touching the Questions of conscience , concerning Humiliation , all which may be reduced to foure principall Cases . I. Case . What if it fall out , that a man in humbling himselfe , cannot call to minde either all , or the most of his sinnes ? I answer ; A particular humiliation indeed is required , for maine and knowne sinnes : but yet there are two cases , wherein generall repentance , will be accepted of God for vnknowne sinnes . One is , when a man hath searched himselfe diligently , and by a serious examination , passed through all the commaundements of God , and yet after such examination and search made , his particular offences are yet hidden and not reuealed vnto him , so as he cannot call them to remembrance ; then the generall repentance is accepted . For this is answerable to the practise of Dauid , who after long search , when he could not attaine to the knowledge of his particular slippes , then he addresseth himselfe to a generall humiliation , saying , Who knoweth the errours of this life ? clense me , Lord , from my secret faults : and vpon this , he was no doubt accepted . Againe , when a man humbleth himselfe , and yet is preuented by the time , so as he cannot search his heart and life , as he would : his generall repentance will be taken and accepted of God. The truth hereof appeares in the theefe vpon the crosse , who hauing no time to search himselfe , made no speciall humiliation , yet vpon his generall confession he was accepted . Now the ground of this doctrine is this ; He that truly repents of one sinne , in this case when he is preuented : is , as if he repented of all . II. Case . What must a man doe , that findes himselfe hard hearted , and of a dead spirit , so as he cannot humble himselfe as he would ? Answ. Such persons , if they humble themselues , they must be content with that grace which they haue receiued . For if thou be truly and vnfainedly grieued for this , that thou canst not be grieued , thy humiliation shall be accepted . For that which Paul saith of almes , may be truly said in this case , that if there be a readie minde , a man shall be accepted , according to that he hath , and not according to that he hath not . III. Case . Whether the party that is more grieued for losse of his friend , then for offēce of God by his sinne , doeth or can truly humble himselfe ? Answ. A man may haue a greater griefe for an earthly losse , then for the other , and yet be truly greiued for his sinnes too . The reason is , because that is a bodily , naturall , and sensible losse , and accordingly sorrow for it is naturall . Now the sorrow for the offending of God , is no sensible thing , but supernaturall and spirituall ; and sensible things doe more affect & urge the minde , then the other . Dauid did notably humble himselfe for his sinnes , and he did exceedingly mourne for the losse of his sonne Absolom , yea and more too then for his sinnes , Would God I had died for thee Absolom , O Absolom my sonne , my sonne , &c. Againe I answer , that the sorrow of the minde , must be measured by the intention of the affection , & by the estimation of the thing for which we sorrow . Now sorrow for sinne , though it be lesse in respect of the intention thereof ; yet is it greater in respect of the estimation of the mind , because they which truly mourn for their sins , grieue for the offence of God , as the greatest euill of all ; and for the losse of the fauour of God , as for losse of the most excellent & pretious thing in the world . IV. Case . Whether it be necessarie in Humiliation , that the heart should be smitten with a sensible sorrow ? Answer . I. In sorrow for sinne , ther are two things : first , to be displeased for our sinns ; secondly , to haue a bodily moouing of the heart , which causeth crying and teares . The former of these is necessarie , namely , in heart to be deepely displeased with our selues : the latter is not simply necessary , though it be commendable in whomsoeuer it is , if it be in truth ; for Lydia had the first , but not the second . II. It falleth out oftētimes , that the greatnes of the grief , taketh away the sensible paine , and causeth a mummednesse of the heart , so that the partie grieueth not . III. Sometimes the complexion will not affoard teares : and in such there may be true humiliation , though with dric cheekes . Sect. 3. The Secōd thing to be done for the attaining of Gods fauour , and confequently of saluatiō , is to Beleeue in Christ. In the practise of a Christian life , the duties of humiliation & faith cannot be seuered , yet for doctrines sake , I distinguish them . In Faith ther are two things required , and to be performed on our behalfe . First , to know the points of religion , and namely the summe of the Gospel , especially the promise of righteousnes and life eternall by Christ. Secondly , to apprehend and applie the promise , and withall the thing promised , which is Christ , vnto our selues ; and this is done , when a man vpon the commandemēt of God , sets down this with himselfe , that Christ and his merits belong vnto him in particular , and that Christ is his wisdome , iustification , sanctification , and redemption . This doctrine is plaine out of the sixt of Iohn : for Christ is there propounded vnto vs , as the bread and the water of life . Therefore faith must not be idle in the braine , but it must take Christ and applie him vnto the soule and conscience , euen as meate is eaten . The Questions of Conscience touching Faith are these . First , how we may truly applie Christ , with all his benefits vnto our selues ? For wicked men applie Christ vnto themselues falsely , in presumption , but fewe doe it truly , as they ought to doe . I answer , That this may be done , we must remember to doe two things . First , lay downe a foundation of this action , and then practise vpon it . Our foundation must be laid in the word , or else we shall faile in our application , and it consists of two principles . The one is ; As God giues a promise of life eternall by Christ , so he giues commandement , that euery one in particular , should applie the promise to himselfe . The next is , that the Ministerie of the word , is an ordinarie meanes , wherein God doth offer , and applie Christ with all his benefits to the hearers , as if he called them by their names ; Peter , Iohn , Cornelius , Beleeue in Christ , and thou shalt be saued . When we haue rightly considered of our foundation : the Second thing is , to practise vpon it , and that is , to giue our selues to the exercises of faith and repentance ; which stand in meditation of the Word , and prayer for mercie and pardon : and when this is done , then God giues the sense and increase of his grace . When Lydia was hearing the Sermon of Paul , then God opened her heart , Act. 16. v. 12. Secondly , it is demaunded : When faith beginnes to breede in the heart , and when a man beginnes to beleeue in Christ ? Answ. When he beginnes to be touched in conscience for his owne sinnes , and withall hungers and thirsts after Christ , and his righteousnes , then beginneth faith . The reason is plaine . As faith is renewed , so it is begunne ; but it is renewed when a man is touched in conscience for his sinnes , and beginnes a new to hunger after Christ ; therefore when these things first shew themselues , then faith first beginnes . For these were the things that were in Dauid , when he renewed his repentance . Sect. 4. The third dutie necessarie to saluation , is Repentance . In which , two things are to be considered ; the beginning , namely , a godly Sorrow , which is the beginning of Repentance , 2. Corinth . 7. and vpon this sorrow a Change , which is indeede Repentance it selfe . In Sorrow we consider , first , the nature of it ; secondly , the properties of it . Touching the nature of sorrow , it is either inward or outward . The inward sorrow , is when a man is displeased with himselfe for his sinnes . The outward , when the heart declares the griefe thereof by teares , or such like signes . And sorrow in this case , called a godly sorrow , is more to be esteemed by the first of these , then by the second . The propertie of this sorrow , is to make vs to be displeased with our selues , for our sinnes directly , because they are sinnes , and doe displease God. If there were no iudge , no hel , nor death , yet we must be grieued because we haue offended , so mercifull a God and louing father . And as godly sorrow will make vs thus to doe , so is it the next cause of repentance , and by this is repentance discerned . The next thing in Repentāce , is the Change of the minde and whole man in affection , life , and conuersation . And this standeth in a constant purpose of the minde , and resolution of the heart , not to sinne , but in euery thing to doe the will of God. Hereupon Paul exhorteth them , to whome he wrote , to continue in the loue of God , and in the obedience of his word . Barnabas when he came to Antioch , and had seene the grace of God , was glad , and exhorted all , that with purpose of heart they should cleaue vnto God , or continue with the Lord. So the Prophet Ezckiel saith , if the wicked will turne from all his sinnes , and keepe all my statutes , and doe that which is lawfull and right , he shall surely liue and shall not die . In this purpose stands the very nature of repentance , and it must be ioyned with humiliation and faith , as a third thing auaileable to saluation , and not to be seuered from them . For a man in shewe may haue many good things : as for example , he may be humbled , and seeme to haue some strength of faith ; yet if there be in the saide man , a want of this purpose and resolution not to sinne , the other are but dead things , and vnprofitable , and for all them , he may come to eternall destruction . Furthermore , we must distinguish this kinde of purpose , from the minde and purpose of carnall men , theeues , drunkards , harlots , vsurers ; for they will confesse their sinnes , and be sorie for them , yea and shed some teares , wishing they had neuer sinned as they haue . In these men , indeed there is a wishing will for the time , but no setled purpose . And it is a propertie of nature to auoid euill , but to haue a constant resolution of not sinning , is a gift of grace ; and for this it is , that we must labour ; otherwise our repentance , is no true and sound repentance . Sect. 5. The fourth and last dutie , is to performe New obedience vnto God in our life and conuersation . In this new obedience , three things are required . First , it must be a fruit of the spirit of Christ in vs : for when we doe any good thing , it is Christ that doth it in vs. To this purpose Dauid praies vnto God , Psal. 143. 10. Let thy good Spirit lead me forth into the land of righteousnes . And Paul exhorts the Galatians to walke in the Spirit ; and then marke what followes ; and ye shall not fulfill the lusts of the flesh , Gal. 5. 16. Secondly , this new obedience must be the keeping of euery commandement of God : for as S. Iames saith , He that breakes one commandement , is guiltie of all , that is , he that doth willingly and wittingly breake any commandement , and makes not conscience of some one , maketh not conscience of any , and before God he is as guiltie of all , as if he had broken all . Thirdly , in new obedience , the whole man must endeauour to keepe the whole law in his minde , will , affections , and all the faculties of soule and bodie . As it is said of Iosiah , that he turned to God , according to all the lawes of Moses , with all his heart . This last point added to the rest is the very forme and life of new obedience , & from hence it followes ; First , that therepentant person , must not liue in the practise of any outward sinne . Secondly , that there must be in him , an inward resisting and restraining of the corruption of nature , and of the heart , that he may truly obey God , by the grace of the spirit of God. The heart of Ioseph was readie prest , to resist the euill request of Potiphars wife . And Dauid staid his affectiō from reuenging himselfe vpon Shemei , when he cursed him . Thirdly , that he ought to stirre vp and exercise the inward man , by all spiritual motions of Faith , Ioy , Loue , Hope , and the praise of God. Now touching this point , there are 2. principal Questions propoūded . First , How may a man frame his life to liue in New-bedience ? Ans. Though all the bookes of the old and new Testament , are direction sufficient for a good life ; yet a more speciall answer may be made out of the same , plainly and briefly . That , there are three maine grounds or rules of New Obedience . The first is laid downe by our Sauiour Christ , Luk. 9. 23. If any man will come after me , let him denie himselfe , and take vp his crosse , and follow me . The meaning is this ; Euery one that will become a scholer in the schoole of Christ , and learn obedience vnto God , must deny himselfe , that is , he must in the first place , exalt and magnifie the grace of God , and become nothing in himselfe , renouncing his owne reason , will , & affections , and subiecting them to the wisdome & will of God in all things ; yea esteeming al things in the earth , euen those that are dearest vnto him , as drosse and dung in regard of the kingdome of Christ. Againe , he must take vp his Crosse , that is , he ought alwaies to make a forehand reckoning , euen of priuate crosses and particular afflictions , and when they come , to beare them with chearefulnesse . This done , he must follow Christ , by practising the vertues of meekenes , patience , loue , and obedience , and by beeing conformable to his death , in crucifying the bodie of sinne in himselfe . The second rule is propounded by Paul , Act. 24. 14. To beleeue all things that are written in the Law and the Prophets ; and that is , to hold and embrace the same faith , which was embraced by the Saints and seruants of God in auncient times , and which was written by Moses and the Prophets . Againe , in all reuerence to subiect himselfe , to the true manner of worshipping and seruing God , reuealed in his word ; and not to depart from the same doctrine and worship , either to the right hand , or to the left . The third and last rule , is to haue and to keepe faith and a good conscience , 1. Tim. 1. 19. Now faith is preserued , by knowledge of the doctrine of the Law and the Gospel , by yeelding assent vnto the same doctrine , beleeuing it to be true , and by a particular application of it vnto a mans selfe , specially of the promise of righteousnesse and life euerlasting , in and by Christ. Againe , that a man may keepe a good conscience , he must doe three things . First , in the course of his life , he must practise the duties of the generall Calling in the particular ; so as though they be two distinct in nature , yet they may be both one in vse and practise . Secondly , in all euents that come to passe , euermore in patience and silence he must submit himselfe , to the good will and pleasure of God. Thus it is saide of Aaron , that when God had destroied his sonnes , for offering vp strange fire before him , he held his peace , Levit. 10. 3. And Dauid shewes that it was his practise , when beeing afflicted , he saith , I was as dumbe , and opened not my mouth , because thou , Lord , didst it , Psal. 39. 9. Thirdly , if at any time he falleth , either through infirmitie , the malice of Satan , or the violence of some temptation , he must humble himselfe before God , labour to breake off his sinne , and recouer himselfe by repentance . And these three , be the principall and maine grounds of New-obedience . The Second Question . Considering that all good works , are the fruits of a regenerate person , and are contained vnder New-obedience ; How may a man doe a good worke , that may be accepted of God , and please him ? For resolution whereof , it is to be carefully remembred , that to the doing of a good worke , sundrie things are required : Whereof , some in nature doe goe before the worke to be done , some doe accompanie the doing thereof , and some againe doe follow the worke , beeing required to be done , when the worke is done . Before the worke , there must goe Reconciliation ; whereby the person is reconciled vnto God in Christ , and made acceptable to him For it is a cleare case , that no worke of man cā be accepted of God , vnles the person of the worker be approoued of him . And the workes of men of what dignitie soeuer , are not to be esteemed by the shewe , and outward appearance of them , but by the minde and condition of the doer . Againe , before we doe any good worke , we must by praier lift vp our hearts vnto God , and desire him to inable vs by his spirit to doe it , and to guide vs by the same , in the action , which we are about to doe . This did the Prophet Dauid oftentimes , as we may read in the Psalmes , but especially in Psal. 143. 10. when he saith , Teach me to doe thy will , O God , for thou art my God , let thy good spirit l●●d me vnto the land of righteousnes . And oftentimes in the 119. Psalme . Teach me , O Lord , the way of thy statutes , vers . 33. Giue me vnderstanding . 34. Direct me in the path of thy commandements . 35. Againe , Teach me iudgement and knowledge . 66. Let my heart be vpright in thy statutes . 80. Stablish me , according to thy promise , 116. Direct my steppes in thy word , and let none iniquitie haue dominion ouer me . 133. In the doing of the worke , we are to consider two things ; the matter , and the manner or forme of doing it . For the matter , it must be a worke commanded in the word of God , either expressely or generally . For it is Gods reuealed will that giues the goodnes to any worke . Christ saith of the Pharises , that they worshipped him in vaine , teaching for doctrines , the commandements of men . He therefore that will doe a worke , tending to the worship of God , must doe that which God commandeth . Now actions expressely commanded , are the duties of the morall Law ; Actions generally commanded , are all such as serue to be helpes and meanes , to further the said morall duties . And here we must remember , that actions indifferent in the case of offence , or edification , cease to be indifferent , and come vnder some commandement of the morall Law. To which purpose Paul saith , If eating flesh will offend my brother , I will eate no flesh while the world standeth ; his meaning is , that though his eating of flesh , was a thing indifferent in it selfe ; yet in case of offence , his minde was to abstaine from it , as much as from the breach of the Law of God. Againe , if an action indifferent , comes within the case , of furthering the good of the Commonwealth , or Church , it ceaseth to be indifferent , and comes vnder commandement ; and so all kind of callings and their works , though neuer so base , may be the matter of good workes . This point is to be remembred : for it serueth to incourage euery man , of what condition soeuer he be , in the diligent performance of the duties of his calling ; as also to confute the doctrine of the Popish church , which teacheth that onely almes deedes , and building or maintaining of Churches and religious houses , are the matter of good works . Now to the manner or Forme of a good work , there is required Faith. For as without faith , it is impossible to please God , Hebr. 11. 6. so whatsoeuer worke is vndertaken without faith , cannot in any sort be acceptable vnto him . What faith then is required in this case ? I answer . First a general faith , whereby we are perswaded that the thing to be done , may lawfully be done ; and of this the Apostle speaketh when he saith , whatsoeuer is not of faith , is sinne . Secondly , a particular or iustifying faith , which purifieth the heart , and maketh it fit to bring forth a good work : for it giues a beginning to the worke , and also couers the wants and defects thereof , by apprehending and applying vnto vs , Christ and his merits . Againe , a good worke for the māner thereof , must be done in obedience . For knowing that the thing to be done , is commanded of God , we must haue a minde , and intention to obey God in the thing we doe , according to his cōmandement . If it be here demanded , seeing workes must be done in obedience , how , and to what part of the word we must direct our obedience ? I answer : to the Law. But howe ? not considered in his rigour , but as it is qualified , mollified , and tēpered by the gospell : for according to the rigour of the Lawe , which commandes perfect obedience , no man can possibly doe a good worke . Furthermore , touching the maner , it must be done to good and lawfull ends . The Ends of a good worke are manifold : First , the honour and glory of God. Whether ye eate or drinke , or whatsoeuer ye doe , doe all to the glory of God. Secondly , the testification of our thankfulnes vnto God , that hath redeemed vs by Christ. The third is , to edifie our neighbour , and to further him in the way to life euerlasting , Math. 5. 16. Let your light so shine before men , that they may see your good works , & glorifie your father which is in heauen . The fourth is , to exercise and increase our faith & repentance , both which be much strengthned and confirmed , by the practise of good workes . Fiftly , that we may escape the punishment of sinne , the destruction of the wicked : and obtaine the reward of the righteoūs , life euerlasting . This was the end that Paul aymed at in the course of his calling ; to which purpose he saith , From henceforth there is laid vp for me the crowne of righteousnesse , which the Lord the righteous Iudge shall giue me at that day , 2. Tim. 4. 8. Sixtly , that we may be answerable to our calling , in doeing the duties thereof , and in walking as children of light , redeemed by Christ Iesus . When Dauid kept his fathers sheepe , he behaued himselfe as a sheepheard ; but when he was annointed King ouer Israell , God gaue him an heart & resolution , to carry himselfe as a King & gouernour of his people . Looke then as Dauid did , so ought we euen by our workes to be answerable to our callings . Seuenthly , that we may pay the debt , which we owe vnto God. For we are debters to him in sundry regardes ; as we are his creatures : as we are his seruants : as we are his children : In a word , as we are redeemed by Christ , and our whole debt is , our dutie of praise and thanks giuing . After the worke is done , then comes the acceptation of it . God accepts of our works diuers waies . First , in that he pardoneth the fault which comes from vs. Secondly , in that he approoues his owne good worke in vs. Thirdly , in that he doth giue vnto the doers of them a crowne of righteousnes and glorie , according to his promise , 2. Tim. 4. 8. Rev. 2. 10. We then , after we haue done the work , must humble our selues , and intreat the Lord to pardon the wants of our workes , and say with Dauid , Lord enter not into iudgement with thy seruant : & with Daniel , Lord vnto vs belongeth open shame & confusiō , but to thee righteousnes , compassion , and forgiuenes . And the reason is plaine , because in vs there is no goodnesse , no holinesse , no righteousnes , nor any thing that may present vs acceptable in his sight : & for this cause Paul saith , I know nothing by my selfe , yet am I not therby iustified . Great reason then , that we should hūble ourselues before God , for our wants , and pray vnto him , that he will in mercie accept our indeauour , and confirme the good worke begunne in vs , by his holy spirit . CHAP. VI. Of the second maine Question touching assurance of saluation . II. Question . How a man may be in conscience assured , of his owne saluation ? Before I come to the Question it selfe , this conclusion is to be laid downe as a mayne Ground ; That Election , vocatiō , faith , adoption , iustificatiō , sanctification , & eternal glorification , are neuer separated in the saluation of any man , but like inseparable companions , go● hand in hand ; so as he that can be assured of one of them , may infallibly conclude in his owne heart , that he hath and shall haue interest in all the other in his due time . This is plaine by the words of S. Paul , Rom. 8. 30. Whome he predestinate , them also he called ; whome he called , them also he iustified ; whome he iustified , them also he glorified . In which place , the Apostle compares the causes of saluation , to a chaine of many linkes , whereof euery one is so coupled to the other , that he which taketh hold of the highest , must needes carrie all the rest with him . Againe , amongst these linkes Faith is one , a principall grace of God , whereby man is ingrafted into Christ , and thereby becomes one with Christ , and Christ one with him , Eph . 3. 17. Now whosoeuer is by faith vnited vnto Christ , the same is elected , called , iustified , and sanctified . The reason is manifest . For in a chaine , the two extremes , are knit togither , by the middle linkes ; and in the order of causes of happinesse and saluation , faith hath a middle place , and by it hath the child of God assured hold of his election , and effectuall vocation , and consequently of his glorification in the kingdome of heauen . To this purpose saith S. Iohn , c. 3. v. 36. He that beleeueth in the Sonne , hath euerlasting life . And , c. 5. v. 24. He that beleeues in him that sent me , hath euerlasting life , and shall not come into condemnation , but hath passed from death to life . This is the Ground . Now for answer to the Question , diuerse places of Scripture are to be skanned ; wherein this case of Conscience is fully answered and resolued . Sect. 1. The first place is Rom. 8. 16. And the spirit of God testifieth together with our spirits , that we are the sonnes of God. In these words are two testimonies of our adoption set downe . The first is the Spirit of God dwelling in vs , and testifying vnto vs , that we are Gods childrē . But some will happily demaund , How Gods spirit giues witnesse , seeing now there are no reuelations ? Answ. Extraordinarie reuelations are ceased ; and yet the holy Ghost in and by the word , reuealeth some things vnto men : for which cause he is called truly the Spirit of Reuelation , Eph. 3. 5. Againe , the holy Ghost giues testimonie , by applying the promise of remission of sinnes , and life euerlasting by Christ , particularly to the heart of man , when the same is generally propounded , in the Ministerie of the word . And because many are readie presumptuously to say , they are the children of God , when they are not , and that they haue the witnesse of Gods Spirit ; when in truth they want it : therefore we are to put a difference between this carnall conceit , and the true testimonie of the Spirit . Now there be two things whereby they may be discerned one from the other . The first is , by the meanes . For the true testimonie of the holy ghost , is wrought ordinarily by the preaching , reading , and meditation of the word of God ; as also by praier , and the right vse of the Sacraments . But the presumptuous testimonie , ariseth in the heart , and is framed in the braine , out of the vse of these meanes ; or though in the vse , yet with want of the blessing of God concurring with the meanes . The second is , by the effects , and fruits of the Spirit . For it stirrs vp the heart , to praier and inuocation of the name of God , Zach. 12. 10. yea it causeth a man to crie and call earnestly vnto God , in the time of distresse , with a sense and feeling of his owne miseries ; and with deepe sighes and groanes , which cannot be vttered , to cra●e mercie and grace at his hands , as of a louing father , Rom. 8. 26. Thus did Moses crie vnto heauen in his heart , when he was in distresse at the red sea , Exod. 14. 15. And this gift of praier , is an vnfallible testimonie of Gods Spirit ; which cannot stand with carnall presumption . The second Testimonie of our Adoption , is our Spirit , that is , our conscience sanctified and renewed by the Holy Ghost . And this also is knowne and discerned ; first , by the greefe of the heart for offending God , called Godly sorrow , 1. Cor. 7. 10. secondly , by a resolute purpose of the heart , and endeauour of the whole man , in all things to obey God : thirdly , by sauouring the things of the Spirit , Rom. 8. 5. that is , by doing the workes of the Spirit , with ioy and chearefulnesse of heart , as in the presence of God , and as his children and seruants . Now put the case , that the testimonie of the Spirit be wanting : then I answer ? that the other testimonie ; the sanctification of the heart , will suffice to assure vs. We knowe it sufficiently to be true , and not painted fire , if there be heate , though there be no flame . Put the case againe , that the testimonie of the spirit be wanting , and our sanctification be vncertaine vnto vs , how then may we be assured ? The answer is , that we must thē haue recourse to the first beginnings , and motions of sanctificatiō , which are these . First , to feele our inward corruptions . Secondly , to be displeased with our selues for them . Thirdly , to beginne to hate sinne . Fourthly , to grieue so oft as we fal and offend God. Fiftly , to auoid the occasions of sinne . Sixtly , to endeauour to doe our dutie , and to vse good meanes . Seuenthly , to desire to sinne no more . And lastly , to pray to God for his grace . Where these and the like motions are , there is the spirit of God , whence they proceed : and sanctification is begun . One apple is sufficient to manifest the life of the tree , and one good and constant motion of grace , is sufficient to manifest sanctification . Againe , it may be demanded , what must be done , if both be wanting ? Answ. Men must not dispaire , but vse good meanes , and in time they shall be assured . Sect. 2. The Second place is , the 15. Psalme . In the first verse whereof , this question is propounded , namely , Who of all the members of the Church , shall haue his habitation in heauen ? The answer is made in the verses following : and in the second verse , he sets downe three generall notes of the said person . One is , to walke vprightly in sincerity , approuing his heart and life to God : the second is , to deale iustly in al his doings : the third is , for speech , to speake the truth from the heart , without guile or flatterie . And because we are easily deceiued in generall sinnes , in the 3 , 4 , and 5. verses , there are set downe seauen more euident and sensible notes of sinceritie , iustice and trueth . One is in speech , not to take vp or carrie abroad false reports and slanders . The second is , in our dealings not to doe wrong to our neighbour , more then to our selues . The third is in our companie , to contemne wicked persons worthy to be contemned . The fourth is in our estimation we haue of others , & that is , to honour them that feare God. The fift is in our words , to sweare and not to change : that is , to make conscience of our word and promise , especially if if it be confirmed by oath . The sixt is in taking of gaine , not to giue money to vsurie ; that is , not to take increase for bare lending , but to lend freely to the poore . The last is , to giue testimonie without briberie or partialitie . In the fift verse , is added a reason of the answer : he that in his indeauour doth al these things , shall neuer be mooued , that is , cut off from the Church as an hypocrite . Sect. 3. The third place of Scripture is the first Epistle of Iohn : the principall scope wherof , is to giue a full resolution to the conscience of man , touching the certainty of his saluation . And the principall grounds of assurance , which are there laid downe , may be reduced to three heads . The first is this . He that hath communion or fellowship with God in Christ , may be vndoubtedly assured of his saluation . This conclusion is propounded , Chap. 1. v. 3 , 4. Where the Apostle tels the Church , that the end of the preaching of the Gospell vnto them was , that they might haue fellowship , not onely mutually among themselues , but also with God the father , and with his sonne Iesus Christ. And further , that hauing both knowledge , & assurance of this heauenly communion , to be begun in this life , and perfected in the life to come , their ioy might be full : that is , they might thence reape , matter of true ioy and sound comfort , vnto their soules and consciences . Now whereas it might be haply demaūded by some beleeuers , how they should come to this assurance ? S. Iohn answeres in this Epistle , that the certainty therof may be gathered by foure infallible notes . The first is Remission of sinnes . For though God be in himselfe , most holy and pure , and no mortall man , being vncleane and polluted by sinne , can haue fellowship with him : yet God hath shewed his mercy , to those that beleeue in him , and hath accepted of the blood of Iesus Christ his sonne , whereby they are clensed from all their corruptions . v. 7. If here it be asked , how this pardon and forgiuenes may be knowne ? It is answered , by two signes . One is Hūble and heartie Confession of our sins vnto god ; for so saith the Apostle , If we confesse our sins , he is faithfull and iust to forgiue vs our sins , and to clense vs from all iniquitie . v. 9. The other is the pacified Conscience ; for being iustified by faith we haue peace with God : and If our heart condemne vs not : that is if our conscience in respect of sinne doth not accuse vs , then haue we boldnesse towards God , Chap. 3. v. 21. The second note of fellowship with God , is the sanctifying Spirit , wherby we are renewed in holines & righteousnes : Hereby we know that he abideth in vs , euen by the Spirit which he hath giuen vs , Chap. 3. v. 24. The third is , holinesse and vprightnes of heart and life . To this end the Apostle saith , If we say that we haue fellowship with him , and walke in darkenes , we lie and doe not truly : but if we walke in the light , as he is in the light , we haue fellowship one with an other , &c. Chap. 1. 6 , 7. The fourth is , perseuerance in the knowledge and obedience of the Gospel . So the same Apostle exhorteth the Church : Let therefore abide in you that same doctrine concerning Christ , which ye haue heard from the beginning . If that which ye haue heard from the beginning , remaine in you , that is , if ye beleeue and obey it ; you also shall continue in the same , and in the father . Chap. 2. 24. The second Ground , He that is the adopted sonne of God , shall vndoubtedly be saued . This point the Apostle plainly declareth , when he saith : Be loued , now are we the sonnes of God. — And we knowe , that is , we are vndoubtedly assured by faith , that when Christ shall appeare in glory , we shal be like vnto him , for wee shall see him as he is . That the latter part of these words , is thus to be expounded , I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul , where he saith , When Christ which is our life shall appeare , then shall we also appeare with him in glorie . And againe , If we be sonnes , we are also heires , euen the heires of God , and heires annexed with Christ , if so be that we suffer with him , that we may also be glorified with him . Nowe put the case , that the conscience of the beleeuer , will not rest in this , but desires to be further resolued , touching the certaintie of his adoption ? Then I answer , that he must haue recourse vnto the signes , wherby a sonne of God may be discerned from a child of the deuill : and these are principally three , First is , truly to beleeue in the name of the sonne of God : for those that haue God for their father , are made the sonnes of God , by faith in Iesus Christ. And this faith snewes it selfe by obedience . For hereby we are sure that we knowe Christ , that is , that we beleeue in him , and apply him with all his benefits vnto our soules , If we keepe his commandemēts . Nay further , He that saies , I know him , and keepes not his commandements , is a liar , and the trueth is not in him , chap. 2 , 3 , 4. The second signe is , a heartie desire , and earnest in deauour to be cleansed of his corruptions . Euery sonne of God that hath this hope , purifieth himselfe , euen as Christ is pure , chap. 3. vers . 3. The third is , the loue of a Christian , because he is a Christian : for hereby saies the Apostle , are the children of God knowne from the children of the deuill : because the sonnes of Satan doe hate their brethren , ( as Cain did his brother Abel ) euen for the good workes which they doe . On the other side , Gods adopted sonnes , may hereby know themselues to be translated from death to life , because they loue the brethren , Chap. 3. 10 , 11 , 12 , &c. The third Ground . They that are assured , of the loue of God to them in particular , may also be certainly assured of their owne saluation . This doctrine follows necessarily vpon the Apostles words , chap. 4. v. 9. For those whome God hath loued from all eternitie , to them he hath manifested his loue , by sending his onely begotten Sonne into the world , that they might liue through him eternally . But how may a man be assured of Gods speciall loue and fauour ? The same Apostle answers , by two notes ; The first is the loue of our brethren , and that according to Gods commandement , wherein it is commanded ; that he that loues God , should loue his brother also , 4. 21. And if any man say , I loue God , and hate his brother , he is a liar . For how can he that loueth not his brother , whome he hath seene , loue God whome he hath not seene ? 4. 20. Now that a man deceiue not himselfe in the loue of his brother , Saint Iohn giues three rules ; One , that Christian brotherly loue , should not be , for outward respects or considerations , but principally ; because they are the sonnes of God , and members of Christ : Euery one that loueth him which did beget : that is God the father , loueth him also which is begotten of him . 5. 1. Another is , that it must not be outward , in shew onely , but inward in the heart . Let vs not loue in word or in tongue onely , but in deede and in truth . 3. 18. Lastly , that it be not onely in time of prosperitie , but when hee stands in most neede of our loue . For whosoeuer hath this worlds good , and seeth his brother haue neede , and shutteth vp the bowels of cōpassiō from him , how dwelleth the loue of God in him ? 3. 17. The second note of Gods loue vnto vs is , our loue of God. For those whom God loueth in Christ , to them he giues his grace , to loue him againe . And this louing of him againe , is an euident token of that loue , wherewith he loueth them . So saith the Apostle , We loue him be●ause he loued vs first , 4. 19. If it be demaunded , howe a man may be assured that he loueth God ? the answer is , hee may knowe it by two things ; First , by his conformitie to him in holines . The child that loues his father , will be willing to tread in the steps of his father , and so in like manner , he that loueth God , will indeauour euen as hee is , so to be in this world . 4. 17. But howe is that ? not in equalitie and perfection , but in similitude and conformitie , striuing to be holy , as he is holy , and indeauouring to doe his will in all things . Secondly , by the weaning of his affection from the things of this world , yea from all pleasures and delights of this present life , so farre forth , as they are seuered from the feare , and loue of God , Loue not this world , nor the things that are in the world : if any man loue this world , the loue of the father is not in him . 2. 15. Sect. 4. The Fourth place , is in the second of Timothie , 2. 19. The foundation of God remaineth sure , and hath this seale , The Lord knoweth who are his , and let euery one that calleth vpon the name of the Lord , depart from iniquitie . In these wordes , Paul goeth about to cut off an offence , which the Church might take , by reason of the fall of Hymenaeus and Philetus , who seemed to be pillars , and principall men in the Church . And to confirme them against this offence , he saith ; The foundation of God , that is , the decree of Gods election , stands firme and sure : so as those which are elected of God , shall neuer fall away , as these two haue done . And this he declares by a double similitude ; First of all he saith , the election of God , is like the foundation of an house , which standeth fast , though all the building be shaken . Secondly he saith , that election hath the seale of God , and therefore may not be changed ; because things which are sealed , are thereby made sure and authenticall . Nowe this seale hath two parts : the first concerns God , in that euery mans saluation is written in the booke of life , and God knoweth who are his . And because it might be said , God indeede knowes who shall be saued , but what is that to vs ? we know not so much of our selues . Therefore Saint Paul to answer this , sets downe a second part of this seale , which concerns man , and is imprinted in his heart and conscience ; which also hath two branches : the gift of invocation , and a watchfull care , to make conscience of al and euery sin , in these words , And let euery one that calleth vpon the name of the Lord , depart from iniquitie . Wherby he signifieth , that those that can cal vpon God , & giue him thanks for his benefits , and withall , in their liues make conscience of sinne , haue the seale of Gods election imprinted in their hearts , and may assure themseles they are the Lords . Sect. 5. A Fift place of scripture , touching this question is , 2. Pet. 1. 10. Giue all diligence to make your election sure , for if you doe these things you shall neuer fall . Which words containe two parts : First , an exhortation , to make our election sure , not with God , for with him both it , and all other things are vnchangeable ; but to ourselues , in our owne hearts & consciences . Secondly , the Meanes whereby to come to this assurance , that is , by doeing the things before named , in the 5. 6 , and 7. verses ; and that is nothing else , but to practise the vertues of the morall Lawe , there set downe , which I will briefly shewe what they are , as they lie in the text . To faith , adde vertue ] by faith , he meaneth true religion , and that gift of God , whereby we put our trust and confidence in Christ. By vertue , he meaneth no speciall vertue , but ( as I take it ) an honest and vpright life before men , shining in the vertues and workes of the morall Law. By knowledge , he meanes a gift of God , wherby a man may iudge , how to carrie himselfe warily , and vprightly before men . By temperance , is vnderstood a gift of God , whereby we keepe a moderation of our naturall appetite , especially about meat , drinke , & attire . By Patience , is ment a vertue , whereby we moderate our sorrowe , in induring affliction . Godlines , is an other vertue , whereby we worship God , in the duties of the first table . Brotherly kindnesse , is also that vertue , whereby we imbrace the Church of God , & the members thereof with the bowels of loue . And in the last place , Loue , is that vertue , whereby we are well affected to all men , euen to our enemies . Now hauing made a rehersal of these vertues : in the tenth verse he saith , If ye doe these things ye shall neuer fall , that is to say , If ye exercise your selues in these things , you may hereby be well assured and perswaded , of your election and saluation . CHAP. VII . Of the third maine Question , touching distresse of minde ; and generally of all distresses , and their remedies . III. Question . How a man beeing in distresse of minde , may be comforted and releeued ? Ans. Omitting all circumstances ( considering that much might be spoken touching this Question ) I will onely set downe that which I take to be most materiall to the doubt in hand . Sect. 1. DIstresse of minde ( which Salomon calls a broken or troubled spirit ) is , when a man is disquieted and distempered in conscience , and consequently in his affections , touching his estate before God. This distresse hath two degrees ; the lesse , and the greater . The lesse is a single Feare , or griefe , when a man standeth in suspence and doubt , of his owne saluation , and in feare that he shall be condemned . The greater distresse is Despaire , when a man is without all hope of saluation , in his owne sense and apprehension . I call Despaire a greater distresse , because it is not a distinct kind of trouble of minde , ( as some doe thinke , ) but the highest degree , in euery kind of distresse . For euery distresse in the minde , is a feare of condemnation , and comes at length to desperation , if it be not cured . All distresse of minde , ariseth from temptation , either begunne or continued . For these two doe so necessarily follow , and so inseparably accompanie each the other , that no distresse , of what kinde soeuer , can be seuered from temptation . And therefore according to the diuers sorts of temptations , that doe befall men , must the distresses of the minde be distinguished . Now Temptations be of two sorts ; either of triall , or seducement . Temptations of triall , are such as doe befall men , for the triall and proofe of the grace of God which is in them . The Temptations of triall , are twofold : the first , is a combate of the conscience directly and immediately with the wrath of God ; which beeing the most grieuous temptation that can be , it causeth the greatest & deepest distresse of conscience . The second is , the Triall of the Crosse , that is , of outward affliction , whereby God maketh proofe of the faith of his children ; and not onely that , but of their hope , patience , and affiance in his mercie for their deliuerance . Temptations of seducement be such , as wherin men are entised , to fall from God and Christ , to any kinde of euill . And these are of three kinds . The first is , immediatly from the Deuill ; and it is called the temptation of Blasphemies , or the Blasphemous temptation . The second is , from a mans owne sinnes , originall and actuall ; and this also hath sundrie branches , as we shal see afterward . The third proceedes from Imagination corrupted and depraued . Now answerable to these seuerall kinds of Temptations , are the seuerall kinds of Distresses . And as all temptations may be reduced to those fiue , which haue beene before named ; so may all distresses be reduced to fiue heads , arising of the former temptations . Sect. 2. Before I come to handle them in particular ; we are to consider in the first place , what is the best and most sure Generall Remedie , which may serue for all these , or any other kind of temptation , that is incident to man : and by this , the curing of any particular distresse , will be more easie and plaine . This generall Remedie , is the Applying of the promise of life euerlasting , in and by the blood of Christ. For no physicke , no arte or skill of man , can cure a wounded and distressed conscience , but only the blood of Christ. And that this is the soueraigne remedie of all other , no man doubteth . The maine difficultie is , touching the manner of proceeding , in the application of the promise . Herein therefore , three things must be performed . First of all , the partie must disclose the cause of the particular distresse , that the remedie may the better be applied . For the truth is , that the very opening of the cause , is a great ease to the minde , before any remedie be applied . Yet by the way , this care must be had , that the thing to be reuealed , be not hurtfull to the partie , to whome it is made knowne . For the distresse may happily arise of some confederacie , in matters of Treason ; by the concealing whereof , the partie to whome they are reuealed , may intangle himselfe in the same danger . Secondly , if the cause may be knowne , ( for sometime it is hid from the partie distressed ) then triall must be made , whether the said partie , be fit for comfort yea or no ? For if he be found to be vnfit , the word of God shall be misapplied , and consequently abused . His fitnesse for comfort , may be found out , by searching whether he be humbled for his sinnes , or not : for men may be in great distresse , and yet not touched at all for their sinnes . This humiliation stands in sorrow for sinne , with confession of the same vnto God , and in earnest praier for the pardon thereof , with an heartie desire of amendment of life . But if on the otherside , the partie be vnhumbled , then the first and principall care must be , to worke in him some beginning of humiliation . This may be done in a friendly , and Christian talke and conference , whereby he must first be brought to see , and well to consider his owne sinnes : secondly , to grieue , and to be sorrie for them , at the least , for some of the principall . And touching this Sorrow , two things must be remembred : first , that the nature of worldly sorrow must be altered , by beeing turned , and changed into sorrow according to God. If a man be in some danger of his life , by bleeding at the nose ; experience teacheth , the counsell of the Physitian is , to open a vaine , and let the partie blood in the arme , that the course thereof may be turned an other way : The like order is to be taken with men , that are troubled with worldly sorrow in their distresse : and that is , to turne the course of their griefe , by causing them to grieue not for worldly respects , or onely in consideration of the punishment , due vnto them for their sinnes , but principally for the very offence of God , in , and by their sinnes committed . This done , a second care must be had , that this sorrow for sinne be not confused , but a distinct sorrow . The man that is in sorrow , must not be grieued onely , because he is as other men are , a sinner ; but more specially for this , and that particular sinne , by which it comes to passe , that he is such , or such a sinner ; that so his sorrow in respect of sinne , may be distinct , and brought as it were to some particular head . And men in this case , must deale with the partie distressed , as Surgeons are woont to doe with a tumour , or swelling in the bodie , whose manner is , first to applie drawing and ripening plaisters to the place affected , to bring the sore to an head , that the corruption may issue out at some one place : and then afterward healing plaisters which are of great vse to cure the same : Euen so confused griefe , must be reduced to some particulars : and then , and not before , is a man fit for comfort , when his conscience is touched in speciall , in regard of some one or more distinct and seuerall offences . And he that is grieued for one sinne truly , and vnfainedly , from his heart ; shall proportionally be grieued for all the sinnes , that he knoweth to be in himselfe . The third thing required in applying this remedie is , the ministring and conuaying of comfort to the minde of him , that hath confessed his sinnes , and is truly humbled for thē : and it is a point of the greatest moment of all . Where if the question be , how this comfort should be ministred ? the answer is , it may be done , by bringing the partie troubled , within the compasse of the promise of life . And there be two waies of doing this : the one false , and the other true . Sect. 3. Some thinke , that men may be brought within the Couenant , by the doctrine of Vniuersall grace and redemption . But this way of perswading a mā that he hath title in the Couenant of grace , is both false , and vnfit . False it is , because all the promises of the Gospel , are limited with the condition of Faith , and Repentance , not beeing vniuersall to all , but made onely to such persons , as repent and beleeue : therefore they are indefinite in regard of whole mankind , and to beleeuers onely they are vniuersall . It is obiected , that God would haue all men to be saued . Ans. The Apostle is the best expounder of himselfe , and he saith in the Acts to the same effect , The time of this ignorance God regarded not , but NOW he admonisheth all men euery where to repent . In which words , Paul addes this circumstance of time [ now ] to limit this good will of God , to the last age of the world , after the comming of Christ in the flesh , and not to inlarge the same to all the posteritie of Adam . And so must he be vnderstood in the place to Timothie , God would haue all men to be saued , that is , now in this last age of the world . And thus the same Apostle , 2. Cor. 6. expoundes a certaine prophecie of Isay , concerning the acceptable time of grace . Now , saith he , is the acceptable time : behold , [ Now ] is the day of saluation , meanig the time of the new Testament . And Coloss. 1. 26. The mysterie hid from the beginning , is now made manifest to the Saints . And , Rom. 16. 26. The revelation of the secret mysterie is now opened . All which , and many other places about the same matter , hauing this circumstance of time [ Now , ] must needes be limited to this last age of the world . As for the note of vniuersalitie , All , it must not be vnderstood of all particulars , but of all kinds , sorts , conditions , and states of men , as may be gathered out of the former words : I would that praiers be made for all men , not for euery particular man : ( for there be some that sinne vnto death , for whome we may not pray , ) but for all states of men , as well Princes as subiects , poore as rich , base as noble , vnlearned as learned , &c. But the saying of Paul is vrged , 2. Cor. 5. 18. God was in Christ , reconciling the World vnto himselfe : therfore the promise in Christ , belongs to the whole World , and consequently to euery one . Ans. The saine Apostle shall againe answer for himselfe , Rom. 11. 15. The casting away of the Iewes , is thereconciling of the world , that is , of the Gentiles in the last age of the world : for so he said before more plainely , The falling away of the Iew , is the riches of the world , and the diminishing of them , the riches of the Gentiles . And so must that place to the Corinthes be vnderstood , namely , not of all and euery man , that liued in all ages and times ; but of them that were ( by the dispensation of the Gospell ) to be called out of all kingdomes , and nations , after the death and ascension of Christ. Thus then the promise of saluation , is not vniuersall , without exception , or restraint : & therfore application made by the vniuersalitie of the promise , admits some falshood . Secondly , this way of applying , is also Vnfit . For the reason must be framed thus : Christ died for all men : but thou art a man : therfore Christ died for thee . The partie distressed will grant all , and say , Christ indeede died for him , if he would haue receiued Christ , but he by his sinnes hath cut himselfe off from his owne Sauiour , and hath forsaken him , so as the benefit of his death will doe him no good . Sect. 4. The right way of ministring Comfort to a party distressed followeth . In the handling whereof , first , I will lay down the Grounds , wherby any man that belongs to God , may be brought within the Couenant . And then , I will shew the Right Way , how they must be vsed , and applied . For the first Recourse must not be bad to all graces , or to all degrees and measures of grace ; but onely such , as a troubled Conscience may feele and reach vnto . For those that be the true children of God , and haue excellent measure of grace ; when they are in distresse , feele little or no grace at all in themselues . The graces then , that serue for this purpose , are three : Faith , Repentance , and the true Loue of God , which is the fruit of them both . And that we may the more easily and truly discerne of them , and not be deceiued , inquirie must be made , what be the Seedes and beginnings of them all . The first Ground of grace is this : A desire to repent , and beleeue , in a touched heart and conscience , is faith and repentance it selfe , though not in nature , yet in Gods acceptation . I prooue it thus . It is a principle graunted and confessed of all men ; that in them which haue grace , God accepteth the will for the deede . If there bee a willing minde ( saith the Apostle ) it is accepted not according to that a man hath not , but according to that he hath . Againe , God hath annexed a promise of blessednes , and life euerlasting to the true and vnfained desire of grace . Whence it is , that they are in Scripture pronounced blessed , which hunger and thirst after righteousnes . And who are they but such , as feele themselues to want all righteousnes , and doe truly and earnestly desire it in their hearts . For hunger and thirst argues both a want of something , and a feeling of the wāt . And to this purpose the holy Ghost saith , To him that is a thirst will I giue to drinke of the water of life freely . Now this thirstie soule , is that man , which feeles himselfe destitute of all grace , and Gods fauour in Christ , and withall doth thirst after the blood of Christ , and desires to be made partaker thereof . God is wont mercifully to accept of the desire of any good thing , when a man is in necessitie , and stands in want therof . The Lord ( saies Dauid ) heares the desire of the poore , that is , of them that are in distresse , either of bodie or minde . Yea , he will fulfill the desire of them that feare him . It will be said , that the desire of good things is naturall : and therfore God will not regard mens desires . I answer , Desires be of two sorts ; Some be of such things , as men by the meere light of nature know to be good : for example ; the desire of wisdome , of ciuill vertue , of honour , of happinesse , and such like : and all these nature can desire . Others be aboue nature , as the desire of remission of sinnes , reconciliation , and sanctification : and they which seriously desire these , haue a promise of blessednes & life euerlasting . And hence it followes , that desire of mercie , in the want of mercie , is mercie it selfe ; and desire of grace , in the want of grace , is grace it selfe . A second Ground is this . A godly sorrow whereby a man is grieued for his sinnes , because they are sinnes , is the beginning of repentance , & indeed for substance is repentance it selfe . The Apostle Paul reioyced that he had in the worke of his Ministerie , wrought this godly sorrow in the hearts of the Corinthians , calling it sorrow that causeth repentance not to be repented of . This sorrow may be discerned in this sort : The heart of him in whome it is , is so affected , that though there were no conscience , nor deuill to accuse , no hell for condemnation ; yet it would be grieued in it selfe , because God by sinne is displeased , and offended . If it be alleadged , that euery one cannot reach to this beginning of repentance , thus to sorrow for his sinne ; then I adde further ; If the partie be grieued for the hardnes of his heart , whereby it comes to passe , that he cannot grieue , he hath vndoubtedly receiued some portion of godly sorrow . For it is not nature , that makes vs to grieue for hardnes of heart , but grace . The third Ground is , that A setled purpose , and willing minde to forsake all sinne , and to turn vnto God , ( though as yet no outward conuersion appeare , ) is a good beginning of true conuersion , and repentance . I thought ( saith Dauid ) I will confesse against my selfe my wickednes vnto the Lord , and thou forgauest the punishment of my sinne . And to this is added ( Selah , ) which is not onely a musicall note , but , as some thinke , a note of obseruation , to mooue vs to marke the things that are set downe , as beeing of speciall weight and moment . And surely this is a matter of great consequence ; that vpon the very vnfained purpose of confession of sinne , God should giue a pardon thereof . Take a further proofe of this in the prodigall sonne , whome I take not for one that was neuer called , or turned to God , ( though some doe so , and seeme to haue warrant for their opinion● ) but rather for him that is the Child of God , and afterward fals away . Now this man beeing brought by some outward crosses and afflictions , to see his owne miserie , purposeth with himselfe , to returne to his father againe , and to humble himselfe , and confesse his iniquitie : and vpō this very purpose , whē he had said , I will goe to my father , and say vnto him , father , I haue sinned , &c. at his returne a farre off , his father receiues him as his child againe , and after acceptation followes his confession . The like is to be seene in Dauid , who beeing reprooued by the Prophet Nathan , for his sinnes of adulterie and murther , presently made confession of them , and at the very same time , receiued by the prophet , sentence of absolution , euen from the Lord him●elfe , wherein he could not erre . The fourth Ground . To loue any man because he is a Christian , and a child of God , is a sensible and certaine note of a man that is partaker of the true loue of God in Christ. Hereby ( saith S. Iohn ) we knowe that we are translated from death to life , because we loue the brethren . Loue here is not a cause but onely a signe of gods loue to vs. And our sauiour Christ saith , He that receiueth a Prophet in the name of a Prophet , shall receiue a Prophets reward . Nowe that we be not deceiued in these grounds ; it must be remembred , that these beginnings of grace ( be they neuer so weak ) must not be ●littering and fleeting , but constant and setled , not stopped or staied in the way , but such as daily growe and increase : and then they are indeed accepted of God. And he that can finde these beginnings , or any of them truly in himselfe , he may assure himselfe thereby that he is the child of God. Sect. 5. Hauing thus laid downe the Groundes of comfort : I come now to the Way , by which the party in distresse , may be brought within the compasse of the promise of saluation . This way standes in two things ; in making Triall , and in Applying the promise . First then , Triall must be made , whether the person distressed haue in him as yet , any of the forenamed groūds of grace or not . This triall may be made by him that is the comforter , in the moouing of certaine Questions to the said person . And first , let him aske whether he beleeue and repent ? The distressed partie answers no , he cannot repent nor beleeue . Then he must further aske , whether he desire to beleeue and repent ? to this he will answer , he doth desire it with all his heart ; in the same sort is he to make triall of the other groundes . When a man is in the fitte of tentation ; he will say resolutely , he is sure to be damned . Aske him in this fitte , of his loue to God , he will giue answer , he hath none at all : but aske him further , whether he loue a man because he is a Christian , and a child of God , then will he say he doth indeed . Thus after triall made in this manner , some beginnings of faith and repentance will appeare , which at the first lay hid . For God vseth out of the time of prosperitie , by , and in distresse and affliction to work his grace . The second point followeth . After that by triall some of the foresaid beginnings of grace , be found out , then comes the right Applying of the promise of life euerlasting to the partie distressed . And that is done by a kind of reasoning : the first part whereof , is taken from Gods word ; the second from the testimonie of the distressed conscience ; & the conclusion is the applying of the promise , on this manner : He that hath an vnfainod desire to repent and beleeue , hath remission of sinnes , and life euerlasting : But thou hast an earnest desire to repent and beleeue in Christ. Therefore remission of sins and life euerlasting is thine . And here remember , that it is most conuenient , this Application be made by the Minister of the Gospell , who in it , must vse his ministeriall authority giuen him of God , to pronounce the pardon . For in distresse , it is as hard a thing , to make the conscience yeild to the promise , as to make fire and water agree . For though men haue signes of grace and mercie in them , yet will they not acknowledge it , by reason of the extremitie of their distresse . In this manner , vpon any of the former grounds , may the troubled and perplexed soule be assured , that mercie belongs to it . And this I take to be , the onely generall and right way , of comforting a distressed conscience . Nowe that the promise thus applyed , may haue good successe , these sixerules must necessarily be obserued . I. One is , that the comfort which is ministred , be alaied with some mixture of the Law ; that is to say ; the promise alone must not be applyed , but withall mention is to be made , of the sinnes of the partie , and of the grieuous punishmēts , due vnto him for the same . The reason is because there is much guile in the hart of man ; in so much , as oftentimes it falleth out , that men not throughly humbled , beeing comforted either too soone , or too much , doe afterward become the worst of all . In this respect , not vnlike to the yron , which beeing cast into the fire vehemently hot , and cooled againe , is much more hard , then it would haue bin , if the heate had bin moderate . And hence it is , that in the ministring of comfort , we must somewhat keepe them downe , and bring them on by litle and litle to repentance . The sweetenesse of comfort is the greater , if it be delaied with some ●artnesse of the Law. II. An other rule is this : If the distressed partie , be much possessed with griefe , of himselfe , he must not be left alone , but alwaies attended with good companie . For it is an vsuall practise of the Deuill , to take the vantage of the place and time , when a man is solitarie and depriued of that helpe , which otherwise he might haue in societie with others . Thus he tempted Eue , when shee was apart from her husband . And in this regard , Salomon pronounces a woe to him that is alone . But herein doth his malice most appeare , in that he is alway readiest , when a man is in great distresse , and withall solitarie , then vpon the sudden to tempt him to despaire , and to the making away of himselfe . III. Thirdly , the partie in distresse must be taught , not to rest vpon his owne iudgement , but alwaies to submit himselfe , and be content to be aduised by others that are men of wisdome , iudgement , and discretion . A thing to be obserued the rather , because the very neglect thereof , hath caused sundrie persons , to remaine vncomforted for many yeares . IV. Fourthly , the partie distressed , must neuer heare tell of any fearefull accidents , or of any that haue bin in like , or worse case then himselfe is . For vpon the very report , the distressed conscience will fasten the accident vpon it selfe , and thereby commonly will be drawne to deeper griefe or despaire . The mind afflicted is prone to imagine searefull things , and sometime , the very bare naming of the Deuill , will strike terrour and feare into it . V. Fiftly , the partie that is to comfort , must beare with all the wants of the distressed ; as with their frowardnes , peeuishnes , rashnes , and with their distempered and disordered affections and actions : yea he must put vpon him ( as it were ) their persons , beeing affected with their miserie , and touched with compassion of their sorrowes , as if they were his owne , grieuing when he seeth them to grieue , weeping when they doe weepe and lament . VI. Sixtly , he that is the comforter , must not be discouraged , though after long labour and paines taking , there follow small comfort and ease , to the partie distressed . For men wil often bewray their stiffenes in temptation , and vsually it is long before comfort can be receiued ; and why ? surely because God hath the greatest stroke in these distresses of minde , and brings men thorough all the temptations , that he hath appointed , euen to the last and vtmost , before he opens the heart to receiue comfort . The Church in the Canticles seekes for her beloued ; but before shee can finde him , shee goes about in the citie , through the streetes , and by open places , passing by the Watchmen themselues , and after shee hath vsed all meanes without helpe or hope , at length , and not before , shee findes her beloued , him in whom'● her soule delighteth . Thus much for the generall Remedie of all Distresses : now I come to the particular Distresses themselues . CHAP. VIII . Of the first Speciall Distresse , arising of a divine temptation . THE first distresse ariseth of a divine Temptation , which is a combate with God himselfe immediatly . And this distresse is , when the conscience speakes some feareful things of God , and withall the partie distressed , feeles some euident tokens of Gods wrath . Sect. 1. Examples hereof we shall finde many in the word of God. One is , the example of righteous Iob , who hauing beene long in outward afflictions , was withall exercised with the apprehension of the anger of God , and in that state he saith , that the arrowes of the Almightie were in him , that the venime thereof , did drinke vp his spirit , that the terrours of God did fight against him . Yea further he addeth , that God was his enemie , and writ bitter things against him : and made him to possesse the sinnes of his youth . And at an other time he complaineth , that Gods wrath had torne him , that he hated him , gnashed vpon him with his teeth , and had sharpened his eyes against him : yea that he had taken him by the necke and beaten him , and set him as a marke for himselfe . In all which , and diuers other places , it appeares that his conscience was exercised , with the sense of the wrath of God , which had now euen seazed vpon his soule . Another example we haue in Dauid , who also was exercised with this temptation and trouble of minde , as the first words of the 6. Psalme , and the whole tenour thereof doe euidently shew : For first , he desires the Lord , not to rebuke him in his wrath , and afterward complaineth , that his griefe was so great , that his very flesh consumed , his bones were vexed , and his bodie brought to such a state , as no sicknesse could haue brought him vnto . And it is not vnlike , that the same Prophet did often fall into the like kind of distresse of minde , as may be gathered out of Psalme 77. and sundrie other places . Now as it fared with these , and diuers other seruants of God , in ancient times , so are we not without some instances thereof in our daies . Amongst many , that worthie man Master Luther , writes of himselfe , that he was in this particular temptation , and that he learned in it , the doctrine of the Iustification of a sinner , by the meere mercie of God , without any merit of workes : and vpon the sense and experience of the nature and properties of this distresse , he wrote a notable exposition of the 6. Psalme of Dauid , the scope and intent whereof , he writeth to be nothing els , but a soueraigne remedie of this and the like distresses of the minde and conscience . Sect. 2. If it be demaunded , what is the Occasion of this kind of temptation ? I answer , that it ariseth sometimes , vpon the commission of some notorious sinne , which doth wound the conscience , as in Cain , Iudas , and Saul , who for their great and capitall sinnes , that stinged and wounded their consciences , grew to a fearefull state , and consequently perished in this temptation . Sometimes againe it comes when there is no sinne committed , but obedience to God performed : and then there cannot be rendered any reason of it , either in man , or out of man , saue this , that God will haue it so to be . And the truth hereof is plaine by the examples of Iob and Dauid before mentioned . Sect. 3. The Effects of this Temptation are many , and very strange . For outwardly it workes a change and alteration in the body , as it were a burning ague , and it causeth the entralls to rise , the liuer to rowle in the bodie , and it sets a great heat in the bones , and consumes the flesh , more then any sicknes can doe . And that it is so , as I say , beside experience , it is cleare in the word of God. Dauid in this distresse affirmeth , that his eyes were eaten as it were with wormes , and sunke into his head , Psal. 6. 7. that his moisture became as the drought in sommer . Psal. 32. 4. and Iob saies , that his skin was blacke vpon him , his bones were burnt with heat : yea that by meanes of this distresse he was now full of wrinkles , and his leanenes did rise vpon him . It is a principle which Physitians doe hold , that The minde followes the temperature of the bodie , and is affected according to the good or euill constitution thereof : which though it be true , yet withall it is as manifest on the other side , that the bodie doth often follow the state and condition of the minde . For a distressed heart , must of necessitie , make a fainting and a languishing bodie . Sect. 4. But the principall thing to be sought for in this temptation is the Remediē thereof : whereunto there be fiue things required , which are to be practised , as occasion shall be offered . First , choise must be made of the most fitte and present remedie , and that must be vsed in the first place . Now the most fit and present remedie is , to bring the partie troubled to the personall exercises of faith and repentance , by , and in himselfe . For this ende , he must examine his conscience most straightly and narrowly of all the sinnes of his heart , and life . Secondly , he must humbly confesse against himselfe , all his knowne sinnes : and withall acknowledge the due condemnation , that he thereby hath deserued . Thirdly , he must crie to heauen for mercie , intreating the Lord most instantly for pardon , and for the restraint of his wrath due vnto him for his sinne . Dauid beeing in this distresse , performed all these duties , as we may read in the 6. Psalme : and he saith further of himselfe , that whilst he concealed his sinnes , the hand of God was heauie vpon him : but vpon his earnest confession , and deprecation , he receiued mercie . And if we read the booke of Iob , we shall finde that the principall scope thereof is this ; namely , to shew vnto vs , that Iob was throughly exercised with this temptation , and that in the ende hauing beene rebuked both by his friends , and by God himselfe , his recouerie was made , by humbling himselfe , when he saith , Behold , I am vile : againe , now I abhorre my selfe , and repent in dust and ashes . Some may here demand , If it fall out , that the person himselfe , cannot performe any good dutie , of himselfe , by reason of his distraction in soule and bodie , what must then be done ? Ans. If the partie can but sigh , and sobbe vnto God for mercie , and comfort : it is no doubt , a worke of Gods spirit , and a practise both of faith , and repentance . We know not ( saith Saint Paul ) what to pray as we ought , ( namely , in our distresses ) but the Spirit it selfe maketh request for vs , with sighes that cannot be expressed : and therein lies our comfort . Thus Moses at the redde sea beeing in great distresse , and not knowing what to say , or doe , sighed and groned inwardly in his soule vnto the Lord , for helpe and protection : and his very desire was in stead of a loud crie in the eares of the Lord. The second thing is , that triall must be made , whether the partie hath in him any tokens of grace , or not ? These tokens are the small beginnings of grace , which before I haue declared . As for example : a griefe because we cannot grieue for sinne as we should : a serious will and desire to beleeue , and repent : a purpose to sin no more , and such like . If these be found in the partie , then by them as by sure pledges , he may bee assured of the fauour of God towards him : and where any of these be found , the saying of God to Saint Paul must be vrged , My grace is sufficient for thee : and therewith must the distressed partie stay his minde . Yea we are to be content with any condition in this life , be it neuer so miserable , so long as we are in the fauour of God , though he should lay vpon vs euen the paines of hell , till the time of our death . So did Dauid , who when he was pursued by his owne sonne , vttered these words vnto God , Behold , if I please thee not , do with me what thou wilt And the like was the mind of Paul , who being assured of the fauour of God , was content for his glorie , & the saluation of the Israelits ( if it had beene possible ) to be separated 〈◊〉 Christ , and to indure the very pangs of hell . The third thing in this cure is , to Applie to the said distressed partie , such promises of God made vnto afflicted persons , as are most large and comfortable . For example , that The Lord is neere to them that are of a contrite heart , and will saue such as be afflicted in spirit . Psal. 34. 18. Againe , I came not ( saith our Sauiour Christ ) but to the lost sheepe of the house of Israel . Matth. 15. 24. He saies not , to the straying sheepe , but to such as are now in the pitte , readie to be drowned , or in the Lyons mouth , readie to be deuoured . Againe . The Spirit of the Lord is vpon me , therefore he hath annointed me that I should preach the Gospell to the poore ; that is , to such as are distressed in consciēce , and poore in spirit : he hath sent me that I should heale the broken hearted , that I should preach deliuerance to the captiues . These & many other such like promises , are in this case to be vrged , and the partie mooued to endeauour to beleeue them , to hold to them , and rest himselfe vpon them , though he loose all things els . Fourthly , the partie must be brought to a serious consideration of his owne life past , and of Gods mercifull dealing with him & others in his case in former times , and therwith is he to be comforted for the time present . For if aforehand he hath receiued any tokens of the fauour and loue of God ; by them he is now to stay and to settle his minde . The reason is plaine : the gifts of god are without repentāce ; whom he loueth once he loueth to the ende , & whom he chooseth he calleth , iustifieth , and sanctifieth , and will also in time glorifie . Dauid beeing in such affliction , that he could hardly thinke vpon God , yet he tooke this course , praied to the Lord for comfort , communed with his owne heart , and called to remembrance how God had formerly dealt with him , and with this meditation of the continuall course of Gods mercie in his preseruation , he confirmed his faith , and staied his heart in his greatest troubles . Sect. 5. The fifth and last thing to be done , is the remooueall of such reasons and doubts , as the partie distressed vsually makes against himselfe , for his owne ouerthrow . For it is the manner of those that are troubled in minde , to dispute against themselues ; and commōly they are woont to alleadge three things . First , beeing instructed how to humble themselues , and to depend on Gods mercie , they will graunt , that all these indeede are good things , but they belong not to them : for they neither do , nor can feele any thing , but the tokens of Gods anger , and that they are alreadie entred , into some degrees of condemnation . This obiection may be taken away , by informing them of the manner of Gods dealing in all his workes . For commonly he workes all things in his creatures , in , and by cōtraries , if we could know the whole frame of them . Thus in the Creation euery creature had his beeing of that which had no beeing , and something was made , not of something , but of nothing . After the flood , the signe of Gods coueuant , for the preseruation of the world from destruction by raine , is the Rainbow , which indeed is a naturall signe of raine . When Elias was to prooue the Lord to be the onely true God , against the Idolatrous priests of Baal , and that by burnt offerings ; he powred water vpon the sacrifice , & fills a trench with water round about , and in this contrarie means was the sacrifice burnt vp . Christ for the curing of a blind man , tēpers spittle and clay together , which in all reason , is a fitter meanes to put out the eyes , then to cause the blind to see . Thus in the worke of our Redemption , Christ giues life , not by life , but by death , and he sendes men to heauen by the gates and suburbs of hell : he shewes his greatest power , in the greatest weaknes ; nay his power is made perfect through weakenes . He will not build vpon an old foundation , but he pulls downe and destroies all , that Man may haue no hope at all in himselfe , but that all the hope he hath , may be in God. First he kils , and then he makes aliue , as Anna speaketh : first he woundeth , and then he healeth . He makes man to sowe in teares , that afterward he may reape in ioy . And he that knowes Gods dealing to be this , must herewith rest content , and satisfied : because in wrath , God vseth to remember his mercy ; yea his mercie is neuer sweete vnto the palate of the soule , vntill it be seasoned with some tast of his wrath . The Paschall Lambe was eaten with sowre hearbs , to signifie , that we can feele no sweetenes in the blood of Christ , till wee first feele the smart of our owne sinnes , and corruptions . Secondly , these persons vse to alleadge against themselues , that if they could feele any comfort at al , then they would stay their minds , and yeild to good perswasions , and exhortations . To this , the answer is ; That there is a Rule of grace , ( which we must follow ) gathered out of the word of God , and the experience of Gods Children , contrarie to the rule of nature , and aboue the light of reason : and it is this , that in case of a●●liction , we must not liue by feeling , but by faith . This Rule is grounded vpon the speech of the Lord by the Prophet , the iust mā shall liue by his faith . When we haue neither sight , nor sense , nor any tast of Gods mercie , but onely apprehend his wrath , euen then we must labour to lay hold of mercie in his word , and promise . Sense & feeling , are not alwaies fit directiōs for the time of this life : For he may be the deare child of God , that in present feeleth nothing but his wrath and indignation . This indeede is the true triail of our faith , when euen aboue and against reason , we relie on the mercie of God , in the apprehension of his anger . So did Dauid . Out of the deepe , ( saith he ) that is , beeing nowe deepely plunged into the pangs of a distressed conscience , haue I called vpō thee , O Lord : and Iob in the like case . Lord , though thou kill me , yet will I trust in thee . Abraham is commended by the holy Ghost , amongst other things , for this , that he beleeued in God , aboue hope : that is , against all matter of hope , that might possibly be conceiued , vpon the consideration of the strength of natural causes . The thiefe vpon the crosse , feeling nothing but woe : and seeing nothing in Christ but misery and contempt , yet he beleeued in Christ , and was saued . In a word , Christ himselfe when he was sorsaken of all men , and voide of all wordly comfort , and felt nothing but the depth of the wrath God , in his agony and passion ; yet by the faith of his manhood , hestaied himselfe and said , My God , my God. Thirdly they vse to plead , that their case is desperate , that neuer any was in such a state as they are , neuer any touched with the like distresse of mind . Answ. It is false : For the holy Ghost hath penned three notable places of Scripture , the booke of Iob , and two Psalmes of Dauid , wherein are propounded vnto vs the examples of Iob and Dauid , Gods owne deare seruants , who were in as great distresse , as euer they , or any other haue beene . And they may not thinke , that they euer could be able , to indure greater paines then Christ , who notwithstanding in the anguish of his soule vpon the Crosse , cried out , My God , my God , why hast thou forsaken me ? And thus much touching the first kind of trouble of conscience , called the diuine temptation . CHAP. IX . Of the second Speciall Distresse , arisi●g from outward afflictions . THe second kind of Distresse is that which ariseth from outward afflictions . By Afflictions I vnderstand , all manner of miseries and calamities in this life , from the least to the greatest , from the paine of the little finger , to the very pangs of death . Nowe the Question is , howe the Trouble of minde , arising by Afflictions , may be remedied . For the answer of which question , two things are required of the partie distressed , Practise and Meditation . Sect. 1. The Practise is that , which is to be vsed , in all distresses of minde what soeuer . And it is a diligent examination of the conscience in regard of sinne ; an earnest and heartie confession thereof vnto God : and deprecation , that is , earnest praier vnto him , for the pardon of the same . These three things , beeing done truly and vnfainedly from the heart , are a present remedie against this trouble , and bring with them much comfort . Manasses the king of Iudah , that had cōmitted much wickednesse : when he was carried captiue to Babel , and there put in chaines , he humbled himselfe , acknowledged his sinnes , and praied earnestly vnto the Lord , and the issue was good ; for God was intreated of him , and gaue him deliuerance . Iob beeing long in outward affliction , humbled himselfe in like manner , and at length receiued comfort , Daniel humbled himselfe before God , for his owne sinnes , and for the sinnes of Gods people , making request vnto God earnestly for them , and euen when he was in the acte of praying , the Lord sent his angel Gabriel , to giue him notice of deliuerance . Lastly , the Church of God , vnder the crosse , performed the like dutie , Let vs search and trie our waies , and turne to the Lord , and God in mercie gaue an eare vnto her mourning and lamentation . By all these places , it is apparent , that there is no better remedie in the world , for the minde of man , grieued by meanes of outward afflictions , then the practise of the duties before named . Sect. 2. The next thing vnto Practise , is the Meditation of the comfortable doctrines that are set downe in the word of God , touching afflictions . All which doctrines , may be reduced to fiue principall and maine grounds of comfort , and shall be laid downe in their order . The first Ground is , that All afflictions from the least to the greatest , doe come to passe , not by accident , chaunce , or fortune , but by the speciall prouidence of God. I explaine it thus : In euery particular crosse and affliction , there is the hand of Gods particular prouidence , and that in three regards . First , because God decreeth , and foreappointeth euery particular crosse . Marke the words of Paul , Whome God hath foreknowne , them he hath predestinate , to be made like vnto the image of his s●●ne ; and what is this image ? nothing else , but a conformitie vnto Christ in afflictions for this life , and in glorie for the life to come . Now if God hath decreed , that those whome he foreknew , should be conformable vnto his Sonne in these respects , then hath he also decreed the afflictions themselues . Secondly , God doth not onely barely permit afflictions to be , but also he effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and punishments . I make peace ( saith the Lord ) and I create euill , that is , not the euill of sinne , but of punishment , which is euill in our sense and feeling . For things are tearmed euill two waies : some are euill indeed , some are euill not indeed , but in regard of our sense , apprehension , and estimation ; and of this latter sort are afflictions , which God is said to create . And to this purpose is the saying of the Prophet Amos , Shall there be euill in the citie , and the Lord hath not done it ? Thirdly , as God causeth afflictions , so he ordereth and disposeth them , that is , he limiteth and appointeth the beginning , the end , the measure or quantitie , and the continuance thereof . Yea he also ordereth them to their right endes , namely , his owne glorie , the good of his seruants , and the benefit of his Church . Thus God is saide to correct his people in iudgement , that is , so as he will haue the whole ordering of the correction in his owne hand . Ioseph tells his brethren , that when they intended euill against him , in selling him to the Ishmaelites for siluer , God disposed it for good . When Shemei cursed Dauid , he forbade his seruants , so much as to meddle with him , and why ? because ( saith he ) the Lord bade him to curse , and who then dare say onto him , Why hast thou done so ? And to this purpose the Prophet Dauid saith , I held my peace and said nothing : why ? because thou , Lord , hast done it , Psal. 39. 9. Here some wil say , if Afflictions did come onely from God , it were somewhat , but of●ent●●es they come from men , that beare vs no good will , and therefore no maruell though we be impatient . Answ. When crosses doe come from men , God vseth them as instruments , to execute his iudgements vpon vs ; and in this worke , God is the chiefe doer , and they are as tooles , in the hand of the workman . And the Lord inflicteth them vpon vs by men , to trie our patience vnder the crosse . Ioseph , though he knew well , the badde dealing of his brethren towards him , yet he looked not to them alone , but to an higher cause , namely , the Lord himselfe , who executed his owne good will by them : God ( faith he ) disposed it to good , And againe , God did send me before you into Egypt for your preseruation . The Second ground is , The commandement of God , touching the crosse , and obedience vnto him therein . This commaundement is expressed , Luk. 9. 23. where we are commanded to take vp our crosse euery day , and follow Christ. Abraham was commanded , with his owne hands to sacrifice his onely sonne Isaac ; and to this commandement , ( though otherwise a great crosse vnto him ) he addresseth himselfe to yeeld obedience . And in the prophecie of Micah , the Church saith , Shee will boare the wrath of the Lord , that is , shee will performe obedience to him in the crosse , because shee had sinned against him . And Saint Peter saith , that God resisteth the proud , and giueth grace to the humble : therefore humble your selues vnder the mightie hand of God. And this beeing the commaundement of God , that we should yeeld obedience to him , in euery affliction , we ought to be no lesse carefull to obey it , then any one commandement of the morall Law. The Third ground is , that God will be present with his seruants in their afflictions . Vpon this ground , Dauid comforts himselfe , because God had promised to heare him , to be with him in trouble , and to deliuer him . And in an other place , Though I should walke in the shaddow of death , I would feare none ill , for thou art with me , &c. Now that we may the better vnderstand this doctrine , we are to consider what be the Ends or Effects of Gods beeing with vs in affliction , whereby he testifieth his presence , and they are three . The first is , to worke our deliuerance from the crosse : Call vpon me ( saith the Lord ) in the time of thy trouble , and I will deliuer thee . This promise must not be vnderstood simply , but with an exception , so farre forth as it shall be for our good . For all promises of temporall deliuerance , are conditionall , and must be conceiued , with this limitation of the crosse and chastisement , if God please to impose it . Some may say , how if God will not deliuer vs , but leaue vs in the affliction , what cōfort shall we then haue ? Answ. In the second place therefore we must remember ▪ that God will temper and moderate our afflictions , so as we may be able to beare them . Habbakuk praieth vnto God , in the behalfe of the Church , that he would in wrath remember mercie . And Paul saith , that the Lord will not suffer vs to be tempted aboue that we are able to beare , but will giue an issue with the temptation . Thirdly , put the case that God doth not moderate our afflictions , but suffer them to remaine vpon vs , not onely for some time of our life , but to the very death : yet then will he testifie his holy presence an other way , namely , by giuing the partie distressed , power and strength to beare his affliction . Vnto you it is giuen ( saith Paul ) for Christ , that not onely ye should beleeue in him , but also suffer for his sake . The Fourth ground of comfort in affliction is , that euery affliction vpon the seruants of God , hath some speciall goodnesse in it . Rom. 8. 28. We know that all things , worke together for good vnto them that loue God. And in regard hereof , the crosses which are indured by Gods children , are so farre from beeing preiudiciall to their saluation , that they are rather helps and furtherances of the same . Now this Goodnes is perceiued two waies . First , by the fruit and effect of it , and then by the qualitie and condition thereof . In both which respects , afflictions are good . Touching the fruits of Afflictions , because they are manifold , I will reduce them to seauen principall heads . I. Afflictions doe make men to see and consider their sinnes . Iosephs brethren for twentie yeares together , were little or not at all troubled for their wickednes , in selling their brother ; yet vpon their affliction in Egypt , they began to consider what they had done . We haue ( say they ) verily sinned against our brother , in that we saw the anguish of his soule , when he besought vs , and we would not heare him : therefore is this trouble come vpon vs. Manasses in the time of his peace , gaue himselfe to witchcraft , and the worshipping of straunge gods : but when he was captiue in Babylon , then was he brought to the sight of his sinnes , & mooued to humble himselfe before God for them . II. Afflictions serue to humble men in their soules before God. The young vnthrift in the Gospel , called the Prodigall childe , while his portion lasted he spent liberally , and was grieued for nothing : but when he came to be pinched with hunger , and that through his owne follie , then he humbled himselfe before his father , & returned home vnto him . Dauid saith of himselfe , that in his prosperi●te be thought he should neuer be mooued , because the Lord of his goodnesse had made his mountaine to stand strong : but ( saith he ) thou didst hide thy face , and I was troubled , then cried I vnto the Lord. III. They serue to worke Amendment of life . No chastising ( saith the Author to the Hebrewes ) for the present seemeth to be ioyous , but afterward it bringeth the quiet fruit of righteousnesse , to them that are thereby exercised ; that is , afflictions and chastisments that seaze vpon Gods children , doe leaue after them amendment of life , as the needle passeth thorough the cloath , and leaueth the threed behinde it . When we are iudged ( saith the Apostle ) we are nurtered of the Lord , that we might not be condemned with the world . And Dauid confesseth , Psal. 119. It is good for me that I haue beene afflicted , that I might learne thy statutes . And the good husbandman , purgeth and pruneth the vine , that it may bring forth more and better fruit . IIII. They cause men to denie themselues , and to relie wholly on the mercie of God. Thus Paul receiued the sentence of death in himselfe , that he should not trust in himselfe , but in God , that raiseth the dead . V. The fift , is Invocation . For afflictions make vs to crie heartily and feruently vnto God , to bring our selues into his presence , and there to abase our selues before him . Thus the Lord said of the olde Israelites , that when he slew them , then they returned , & sought him earely , Psal. 78. 34. And els where he saith of his children , that in their affliction they will seeke him diligently . VI. The sixth , is Patience . Affliction bringeth forth patience , patience experience , &c. As if he should say ; because the loue of God is shed in our hearts , therefore in afflictions we are patient . Now whilst we patiently heare the crosse , we haue experience of the mercie and loue of God towards vs : and hauing once in some notable deliuerance , tried and tasted the mercie of God , we doe by hope ( as it were ) promise to our selues , the saide fauour and mercie , for time to come . VII . The last fruit , is Obedience . This the holy Ghost teacheth , to haue beene the fruit of the suffering of Christ , when he saith , Though he were the sonne , yet learned he obedience , by the things which he suffered . In the next place , Afflictions are good in regard of their qualitie and condition , which is , that they are tokens and pledges of our adoption , when we make the best vse of them . If ye indure chastening , ( saith the holy Ghost ) God offereth himselfe vnto you as vnto sonnes , that is , he comes to you in the crosse , not as a iudge and reuenger , but as a kind and louing father ; and the crosse imposed , is as it were his fatherly hand , wherewith the chastiseth vs : and therefore Iob praiseth God for his affliction , saying , God hath giuen , and God hath taken away , blessed be the name of the Lord. The fifth Ground of comfort is , that the partie distressed , hath partners in the crosse . For first , he hath Christ to be his partner , because he hath fellowship with him , in that he is afflicted , and is willing to obey God therein . Paul accounteth it happines , to knowe the fellowship of Christs afflictions , and to be made conformable vnto his death . Phil. 3. 10. And Saint Peter exhorteth beleeuers to reioyce in as much as they are partakers of Christes sufferings . 1. Pet. 4. 13. Secondly , if the partie afflicted repent , Christ communicateth with him in al his crosses , & accounts them as his owne . The Apostle in this regard , would haue no man thinke it strange , no not when he is in the fierie triall ; but rather to reioyce because he is partaker of Christs sufferings . 1. Pet. 4. 12. And Christ saith to Saul persecuting his Church , Saul , Saul , why persecutest thou me ? Thirdly , he that is afflicted , hath other seruants of God , partakers with him in all his afflictions . The Apostle Peter wisheth the Church of God to resist Sathan by faith , knowing , saith he that the same afflictions are accomplished , in your brothren that are in the world . 1. Pet. 5. 9. Thus much generally of Afflictions , and of Comfort in them . It were a long and tedious worke to set all downe in particular , together with their proper and distinct Comforts : therefore I will passe them ouer , and speake only of three kinds of Afflictions , with their Remedies . Sect. 2. The first is , the Deferring of deliuerance : a great afflictiō , if it be considered . And touching it , I propound one Question , namely , How the minde of the partie distressed , may be staied , when as the Lord deferres deliuerance . For the answer hereof , three especiall points are to be considered . I. First , that God hath in his wisdome , set downe certen and unchangeable times , for the accomplishment and issue of all things that are . Ther is a time appointed to euery thing vnder the sunne , Eccl. 3. 1 The speech of Salomon is generall , and the meaning of it is this . Whatsoeuer there is in the world , either done , or suffered , or enioyed by man , whether it be of the number of naturall things , or of those which are voluntarily vndertaken , or necessarily endured ; God hath in his prouidence sorted vnto them , a set time and season , whereof dependeth the successe of them all . And this time , himselfe most freely ordereth and ruleth at his owne good pleasure ; which , as no mā can hinder or stay , so is it not in the power of any , to hasten , or preuēt . This point , the Holy Ghost in Scripture prooueth by two instances , of the threatnings and promises of God , which himselfe accomplisheth , at some certaine and vnchangeable times . When the old world in the daies of Noah , had growne to much impietie , and wickednes , the Lord appointed a certaine space of 120. yeares , for their repentance and conuersion ; at the very ende and tearme whereof , he brought the flood vpon them , and not before . For if we compare the particular circumstances of time , noted in the 7. of Genesis , with that which S. Peter writeth , 1. Pet. 3. 20. ee shall find , that the inundation of waters came vpon the earth , at the very point of time before determined . Againe , God threatned by Ieremie , that the Iewes for their sins , should be led captiue , and serue the king of Babel 70. yeares . Now if we take the iust computation of time , it will appeare , that so soone as euer those yeres were expired , the foresaid threat was accomplished . And therefore Daniel , alluding to Ieremies prophecie , exactly setteth it downe , when he saith , The same night was Belshazzarking of the Chaldeans slaine , that is , the very night wherein those 70. yeares came to their full period . And as there are set times , allotted by God for the execution of his threatning sentēces ; so also hath he determined certenly , the accomplishment of all and euery of his promises . An example hereof we haue in the Israelites , of whom the Lord said to Abrahā , that they should be in affliction in a strange land , 430. yeres , and then be deliuered . This promise of God was expressely fulfilled , as we read in the booke of Exodus . For before the ende and tearme of these yeares , they had no deliuerance at all : but when that time was expired , euen that selfe same day , departed all the hosts of Israel , out of the land of Egypt . And though Moses , fourtie yeares before this time , tooke in hand the worke of their deliuerance ; yet he did it without successe ; and vpon a certaine accident , beeing himselfe constrained to flie into Madian , he liued there as a stranger with Iethro his father in law , till the saide time of foure hundred and thirtie yeares was accomplished ; toward the ende whereof , being called of God to that office , he prospered , and not before . And in the same manner , hath God set downe a certaine period of time , within which , he will exercise his children more or lesse , and at the end wherof , and not before , he will releeue and comfort them againe . Now as the certentie of the accomplishment of Gods threatning word , serues to terrifie all wicked liuers from sinne : so the vnchangeable performance of his promises , at the very time prefixed , & not before , teacheth the children of God sundrie things . First , that when they are in any distresse , & haue not present or speedie deliuerance , according to their desire , they should waite the Lords leisure , and expect with patience till the time come , which is appointed by him for their ease and releefe : and in the meane while stay their hearts , by hope and affiance in his mercie . Reason is plaine . God is sure in his word , therefore though heauines may indure for a night , yet ioy will returne in the morning , Psal. 30. 5. Thus the Lord comforteth the Iewes in a particular distresse , as we may read in the prophecie of Habbakuk , where the Prophet in the name of the Iewes , complaineth and expostulateth the matter with God , why his owne people should be so lamentably afflicted , by a terrible and furious nation , and why they should be led away captiues , by the Chaldeans the enemies of God ? To this the Lord makes answer , that as he had certenly determined , that iudgemēt to come vpon them , so certenly had he appointed a set time , wherein they should be deliuered . In the meane while , he bids them to comfort themselues in this , that though the affliction should rest vpon them for a season , yet vndoubtedly they should be eased at the length : and therefore , that they should in patience waite for the vision , that is , the accōplishment of the vision touching their deliuerance . Secondly , hence we learne , that we must not onely beleeue the promises of God in generall , that God is true and faithfull in them , and that he is able & willing to fulfil them , euen as he made them : but we must beleeue them in particular , that is with application to their proper and seuerall circumstances , which are the particular meanes , places , and times , whereby , and wherein he hath giuen his word , as touching our freedome and exemption from the crosse . Take an instance hereof in the Prophet Daniel , who knew well by the spirit of Prophecie , that the Lord had determined to bring vpon the Iewes 70. yeares captiuitie in Babylon . He knew also , that God had promised to put an ende to that captiuitie , at the end and tearme of those yeares . Now what did Daniel in this case ? Vpon knowledge of the will of God in that point , during the said time , he praied not vnto the Lord for deliuerance of his people : But when he vnderstood that the time drewe neere , wherin it was the wil of God , that the Iewes should returne out of captiuitie , then by faith applying the promise of God to that particular time : he besought the Lord in praier and supplications , with fasting , in sackcloth and ashes , and the Lord gaue eare vnto his praiers , and yeelded him a gratious answer . II. The second point is , that God , when he deferres deliuerance , doth it vpon great and weightie causes and considerations , best knowne to himselfe . The first wherof is , that thereby he might humble men throughly , and bring them to an vtter deniall of themselues , and consequently cause them , to learne patience in affliction ; which they would not learne , if they might be their owne caruers , and haue speedy deliuerance from the crosse , at their own wills and pleasures . Secondly , that beeing afflicted , they may acknowledge whence their deliuerance comes ; yea , whence they doe receiue not onely that , but euery other good benefit , which they inioy ; namely not from thēselues , or any creature , but onely from the Lord ; and accordingly may learne to value and prize his gifts , at their deserued excellencie . For it is a true saying , and often verified in affliction & want , that benefits easily obtained , are lightly regarded , and sooner forgotten . Thirdly , that by the continuance of the crosse without intermission , he may make them to distaste the world , and consequently drawe them to the meditation of the life to come , wherein all matter of mourning shall cease , and all teares shall be wiped from their eies . Fourthly , the Lord de●erreth deliuerance from affliction , that he might preuent greater euils and dangers , whereinto those that are afflicted might runne , if they had their heartes desire , and were eased not at his will but at their owne wishes . When the childrē of Israel came into Canaan , they were informed , that they should dwell together with the Canaanites , and Moses rendreth a reason thereof , Least ( saith he ) the wild beasts of the field multiply against thee . And for the preuenting of this euill , the Israelites must indure some annoyance by the Canaanites . Euen so the Lord keepeth his seruants vnder the crosse , for the preuenting of greater sins & offences . This should stay the mindes of men , & make them content to wait vpon God for deliuerance , when they are afflicted . III. The third and last point is , that God alwaies hath and doth exercise his best seruants , with long and continued crosses . Abraham was childlesse , till he was 70. yeares of age , and at those yeares the Lord promised him issue . But this promise was not accōplished til a long time after , when he was an hundred yeares old . Dauid had a promise to be king of Ierusalem , and Iuda ; but the Lord exercised him by many and grieuous afflictions , before he came to the crowne , in so much , that he saies of himselfe , that his eies failed with waiting vpon his God. Zacharie & Elizabeth praied to god , both of thē in their youth , & many yeares after for issue , but the Lord granted not their request til they were olde . To adde no more examples ; by these we see the Lords dealing , euen with holy men and women , his owne deare seruants , that he doth not alwaies grant their requests , nor condescend to their desires at the first , but as it were holds them off , and suspends his grace and fauour for a time . And therefore if it shall please him , thus to deale with any of vs , we must from these examples be taught , to possesse our soules with patience , resting contented in his will , and waiting on his good pleasure to the ende . To conclude this point . Suppose , that the condition of Gods seruants be such , as that they finde no ende of their afflictions , but that they doe continue euen vnto death , what shall they doe in this case ? Ans. Besides that which hath beene said before , for the resolution of this Question , I answer further , that first , they must still , euen vnto death , liue by faith , and say with holy Iob , Lord , though thou kill me , yet will I trust in thee . Secondly , they must stay and releeue their soules in the meane time , with these and such like meditations . I. That it is the will and pleasure of God , that we should through many afflictions , enter into the kingdome of God. Act. 14. 22. Now it is the propertie of a true child of God , to rest content in his fathers good will and pleasure , euen when he is afflicted . Prov. 3. 11. My sonne — be not grieued at my correction , that is , let it not be tedious vnto thee , be content to beare it . Our dutie therefore is , meekely to subiect our selues vnto the hand of God , as the child doth vnto the correction of his father . II. That though afflictions be long and tedious , yet God will at length giue a ioyfull and comfortable issue . For so himselfe hath promised , Math. 5. 4. Blessed are they that mourne , for they shall be comforted . Psal. 34. 19. Great are the troubles of the righteous , but the Lord wil deliuer him out of them all , Psal. 37. 73. Marke the vpright man , and behold the iust , for the ende of that man is peace . III. Afflictions be they neuer so heauie , in regard of continuance , yet they are in no sort comparable to those eternall ioyes , that God hath prepared for them that loue him . This was Pauls meditation , who indured the crosse , euen to his dying day . Our light affliction ( saith he ) which is but for a moment , worketh vnto vs an excellent and eternall waight of glorie . And else where he professeth , that he did not count the afflictions of this present time , answerable in value to the glorie , which shall be reuealed vnto Gods children , Rom. 8. 18. Saint Peter tells them to whome he wrote , that in regard of their assured hope of eternall life , they should reioyce , though now for a season , they were in heauines through manifold tentations , 1. Pet. 1. 6. Lastly , the Author to the Hebrewes , comforteth the Church by this reason , because it is yet a very little while , and he that shall come , will come , and will not tarrie . IV. Though God withholdeth his hand , in respect of deliuerance euen to death , yet his loue is constant and vnchangeable , and the crosse which we vndergoe , cannot separate vs from that loue , wherewith he hath loued vs in Iesus Christ , Rom. 8. 35. And thus much of the first particular distresse of minde , arising of outward afflictions . Sect. 3. The Second particular distres , is bodily and temporarie Death , which consisteth in the separation of the soule from the bodie . And touching this affliction , it is demanded , How any seruant of God , may be able to indure with comfort , the pangs of death ? For the answer hereof , two things are required : a preparation to death , and helps in the time of death . Concerning preparation , there are three duties to be performed . The first and most principall , is commended vnto vs in the booke of Psalmes , where Dauid praies vnto God , Lord , make me to know mine end , and the measure of my daies . And Moses in like manner , Lord , teach me to number my daies , that I may applie my heart vnto wisdome . In which places , is remembred a notable dutie of preparation : to wit , that a man should resolue himselfe of death continually , and before-hand number his daies . This is done , by esteeming of euery day , as the day of his death , and accordingly doing alwaies that , which he would doe , if he were now to giue vp the ghost . Secondly , in way of preparation , we must endeauour to disarme and weaken death , who is as an armed man , that hath his weapons , whereby he seekes to destroy vs. And in this case , we must deale with death , as the Philistims dealt with Sampson . They saw by experience , that he was a mightie man , and by his power and strength , had giuen them many foyles ; and therefore they laboured to know , in what part of his bodie his strength did lie . And after inquirie , finding it to be in the haire of his head , they neuer rested , till they had spoiled him thereof . And questionlesse , the time will come , when we all must encounter , with this strong & powerfull Sampson , Death ; In the meane while , it is a point of wisdome , to inquire wherein his power and might consisteth . When this search hath bin made , we shall finde that his weapons , are our manifold sinnes , and corruptions , both of heart and life . For as Paul saith , The sting of death is sinne . Therefore , that we may spoile him of this his furniture , we must exercise our selues in the practise of two duties . First , vse all meanes for the cutting off of the locke of our sinnes , whereby alone Satan hath the vantage of vs ; and these means are the duties of humiliation , inuocation , and true repentance . We must therefore humble our selues before God , be instant in praier , for the pardon of our sinnes past , and present , and in this point giue the Lord no rest , vntill we haue obtained in our consciences , the sweet certificate of his fauour and mercie in Christ , whereby our mindes may be staied and comforted . This done , it stands vs in hand to turne vnto God , to be carefull to leaue sinne , to entertaine in our hearts , a resolued purpose and intention of new obedience , and conformitie to the will , and commandement of God in all things . And this is the onely way in the world , to bereaue this our enemie of his armour , to pull the sting out of the mouth of this serpent , and consequently , euen in death to prèuaile against him . Thirdly , in way of preparation , our dutie is , euen before-hand ( while we liue in this world ) to indeauour , to haue some true taste of life euerlasting , and the ioyes of heauen . The due consideration whereof , will be of great vse . For it will stirre vp in our hearts , a desire and loue of perfect happines in heauen , yea a feruent expectation of Christs comming to iudgement : and it will further cause vs to say with Simeon , Lord , now let thy seruant depart in peace : and with the Apostle , I desire to be dissolued , and be with Christ. Touching this spirituall ioy and comfort in the holy Ghost , these Questions of Conscience are mooued . I. First , how may we in this life haue and nourish in our hearts , a true tast of eternall happinesse , and of the ioyes of the world to come ? Ans. First , by a serious consideration of the euills that doe hinder , or preiudice our happines : and they are principally foure . One is , the Miserie of our liues , in respect of sinne , and the consequents thereof . For there is no man in the world , be he neuer so righteous , that can truly say of himselfe , I am cleane from my sinne , Prov. 20. 9. Yea , ●uen the regenerate , that haue receiued grace to beleeue , to turne vnto God , and to liue according to the Spirit , doe finde by experience , corruption & rebellion in their minds , wills , and affections , which daily affordeth matter of sinning against God : and on the otherside , hindreth and quencheth , all the good motions of the Spirit , that are in them . Againe , such is the irreconciliable malice of Satan , that he takes vantage of mans corruption , and neglectes no time or opportunitie , to intrappeth● children of God , in the snares of his temptations . And hence it is that man , by reason of his owne corruption , and the wicked suggestions of the Deuill , is at continuall strife with himselfe , hath daily occasion of sorrow , worketh out his saluation with feare and trembling , wading ( as it were ) euen while he liueth , in a sea of many miseries . The second euill , is the Vanitie of all things that are in the world . For whether we consider the world it selfe , or the things therein contained , done , or suffered , there is nothing so sure and steadie , whereunto man hauing attained , can possibly rest fully satisfied , and contented ; or which in the ende , will not prooue to be most vaine vanitie . And the truth hereof appeareth , in the experience of Salomon himselfe ; who ( beeing king ouer Israel ) wanted neither authoritie , nor abilitie , and opportunitie , to take knowledge and triall , of all worldly things in all estates and conditions . And hauing euen of set purpose , carefully and earnestly searched into them all , at length he concludes , that the issue of all was vnprofitable vanitie , and vexation o● minde , as we may read in his Ecclesiastes . The third euill is , the Changeable condition of our life in this world , whereby it comes to passe , that we are alway in a fleeting and transitorie state . For we are ( as Saint Peter speaketh ) but strangers and Pilgrimes , that wander to and fro in the earth , as in a strange countrey , and still are making forward to our owne home . We haue here no abiding citie . The houses wherein we dwell , are but Innes , in which we sojourne for a time : yea the bodies which we haue , are but ●ents and ●abernacles , alway readie to be shifted , and our selues to be translated into another place . Fourthly , by remembring , that Christ our Head , beeing now in heauen , and we his members vpon the earth ; during our life , we are in presence separated from our Head , and consequently , from that happie and glorious fellowship , which we shall inioy with him , and all the Saints our fellow-members , in the kingdome of heauen . This S. Paul noteth , when he saith , Whilst we are at home in the bodie , we are absent from the Lord : and thereupon himselfe desired to be dissolued , and to be with Christ. Hauing thus entred into the due consideration of the aforesaid euills , we must in the second place , exercise our selues in the frequent meditation , of the blessed estate of Gods chosen , in the kingdome of glorie : who beeing translated out of this life , into the bosome of Abraham , are fully and perfectly freed from sinne , from Satan , from vanitie and miserie : haue all teares wiped from their eyes : doe behold the face of God ; are made like vnto Christ in holines and honour : and doe with him inherit the kingdome , prepared for them , from the foundations of the world . In the third place , hauing throughly considered of these things , we must Compare the estate of this present life , in the respects before-●amed , with the estate of that , which is to come in the kingdome of heauen : and laying them in a paralell together , we shall sinde the one , infinitely farre to excell the other in regard of true ioy and comfort . And this will make vs , though liuing in the world , yet to vse it , as if we vsed it not : to haue our conversation in heauen : to thinke , with Paul , that to be loosed , and be with Christ , is best of all for vs : to haue a true and liuely tast of the ioyes of the world to come , and accordingly with Abraham , Isaac , and Iacob , to looke for a citie that hath foundations , whose builder and maker is God. II. Secondly , it is demanded , how a man may truly discerne , whether this ioy of the Spirit , be in him yea or no ? For answer hereunto , it is to be remembred , that there are sundrie properties wherby it differeth from carnall ioy . And these are principally fiue . First , this ioy is brought forth ( as it were ) of sorrow for sinne , and for the want of Christ. Ye shal sorrow , ( saith our Sauiour Christ to his Disciples , meaning for his departure , ) but your sorrow shall be turned into ioy . These words , are not onely meant of his Disciples , but of all beleeuers , who vpon consideration of their sinnes , and the spirituall want of Christ Iesus , doe mourn and lament . For not onely they , but all true beleeuers , are there opposed vnto the World. Againe , blessed are they that mourne : that is , being touched with causes of exceeding griefe , doe withall mourn for their sinnes : for they shal be comforted . On the other side , carnal ioy , as it hath his beginning from the flesh , & ariseth of things pleasing thereunto , so it ends in sorrow and heauinesse . In the end , reioycing is turned into mourning , saith Solomon . And , Woe ●e to you that now laugh : for ye shall weepe . Secondly , the ioy of the Spirit , is a fruit of righteousnes : that is , it issueth and floweth from Christ knowne and beleeued , to be made vnto vs of God , wisdome , righteousnes , sanctification , and full redemption . For from hence , followes peace of conscience , and from peace , comes ioy in the Holy Ghost . Contrariwise , the ioy of the flesh , ariseth only from the sudden feeling of some worldly delight : and therfore cannot bring any sound peace , vnto the conscience of the man possessed of it . Thirdly , spirituall ioy is founded in the holy vse of the Word , Sacraments , and Praier : and in the practise of Christian duties of mercie , ●oue , iustice , &c. The other is not so . For the world conceiueth a ioy besides the word , o●● of the exercises of inuocation and repentance : which stands in the practise of crueltie , malice , oppression , iniustice , and all manner of impietie . And hence it is , that hauing spēt their daies in such matter of reioycing , at length in a momēt they go down to hell . Fourthly , heauenly ioy is so fixed & rooted in the heart , that it cannot be remooued thence . Your ioy shal no man take from you , saith Christ. It must needes therefore be true and sound , yea able to swallow vp all matter of griefe , and heauinesse : whereas the other is neuer sincere , but with the sweetnes thereof , hath alwaies mingled some bitternes . Euen in laughter ( saith Salomon , speaking thereof ) the heart is heauie . When the face of the wicked man shineth , and his countenance is pleasant , euen then is he inwardly sorrowfull , and his minde is troubled . Lastly , the ioy of the Spirit is eternall : abiding in the mind of man , not onely for the terme of this life , but for euer , in the world to come . So is not the reioycing of the world in earthly things : for it is fading and deceitfull , as the things themselues be , wherein it is placed : it hath the beginning in corruption , and endeth with this present life . The examples of the two rich men in the Gospel , doe manifest this truth . And to this purpose , is the speech of Zophar , in the booke of Iob , that the reioycing of the wicked , is very short , & the ioy of hypocrites is but a momēt , &c. By these fiue properties , may we put a true difference , betweene earthly and heauenly reioycing , and consequently discerne of them , euen in our seleues . And if we perceiue this ioy of the Spirit , ( rightly con●ceiued and grounded in the right vse of the word , and Sacraments ; as also in the exercises of inuocation , faith , and repentance , ) to take place in our soules and consciences , we shall finde it of force , to moderate and alay the very terrours of death . And so much for Preparation . Now the helpes to be vsed in the time of death , are manifold : the summe of all may be reduced to two heads ; Meditations , and Practises . Touching Meditations , we must in the first place , consider Death in a double respect ; one , as it is in it owne nature , and another , as it is changed and qualified by the death of Christ Death in it owne nature , is a Curse , or fore ●…er of comdemnation , the very gates and suburbs of Hell it selfe : but beeing qualified by Christ , it is a blessing , an end of all miseries , a full freedome from all dangers , a short passage vnto ioy , an entrance into euerlasting life , a quiet sleepe , voide of all annoyance , by dreames and fantasies . And the graue a resting chamber , yea a bed perfumed by the death of Christ , for the bodies of all the Elect , out of which when they awake , they shall be admitted & receiued into the presence of God in heauen . Secondly , we are to consider , that there be three degrees of eternall life . The first whereof , is in this world before we die , and it is then , whē we begin to repent & beleeue in Christ , and to be assured in conscience that God the father is our father , Christ our redeemer , & the holy Ghost our comforter . For this is eternall life , to know God and him whome he hath sent Iesus Christ. The next degree is in death : for death cuts off al sin , originall & actuall : death frees vs from al wordly miseries : death prepareth the bodie , that it may be fit to enter into eternall happinesse together with the soule , which is alreadie in heauen . The last degree is , when bodie & soule reunited , goe both together into eternall and euerlasting glory . Our third meditation is , that that there is a mysticall vnion and coniunctiō , betweene Christ and euery beleeuer , & that not onely in regard of soule , but of bodie also ; which beeing once knit , shall neuer be dissolued , but is eternall . Wherevpon the dying , dead rotten , and consumed bodie remaineth still a member of Christ , abideth within the couenant , and is and shall be euer , a temple of the Holy Ghost . Thus Adam , and Abraham , which are dead , so many thousand yeares agoe , yea euery true beleeuer , from them to the end of the world , shall arise at the last day in body to glory , by the power of their coniunction with Christ. In the winter season , we see the most trees voide of leaues , buddes , and blossomes : so as they seeme to vs to be dead , and yet neuerthelesse there is a sappe in the roote of them , which in the Spring wil ascend , & reuiue the decaied brāches . Euen so it is with our bodies , which though they be corrupted , rotten , burnt or eaten with wormes , or deuoured by wild beasts , so as they may seeme to be vtterly perished , yet there is ( as it were ) a secret and hidden sap in them , ( by reason of their vnion with Christ ) by which they shall be raised , reuiued , and quickned , being made like vntothe glorious bodie of Christ their head , with whome they shall raigne , and liue for euermore . Helpes in practise are two ; First , he that will beare with comfort the pangs of death , must labour that he may die in faith : and that is done , by laying hold of the promise of God , touching forgiuenes of sinnes and life euerlasting by Christ. All these ( saith the holy Ghost ) died in faith , namely , Abel , Enoch , No● , Abraham , and Sarah , all laying hold of the promise of life by Christ. When Iacob on his death-bed , was blessing of his children , he brake forth into this heauenly speach , O Lord , I haue waited for thy saluation . In which words it is plaine , that his faith rested on the mercie of God , and by hope he waited for his saluatiō , & our Sauiour Christ saith , As Moses lift vp the serpent in the wildernesse , so must the sonne of man be lift vp , that whosoeuer beleeueth in him , might not perish , but haue life euerlasting . Out of which words the forenamed duty may be learned , that looke as the childrē of Israel , being stung with fiery serpēts , & that vnto death , we● healed by looking vp to the brasē serpēt erected by Moses : so whē we are stūg with sin & death , we must euer remēber by faith to looke vpon Christ. But specially when we are dying , then it is our part , to sixe the eies of our soules , by faith vpon him ; and thereby shall we escape death and be made partakers of eternall life and happinesse . Notable is the example of Christ , who as he was man ; alwaies fixed his trust and considence in his fathers word , especially at his end . For when he was dying , and the pangs of death seazed vpon him , he cries vnto the Lord , My God , my God , why hast thou forsaken me ? and againe , Father into thy hands I commend my spirit : which words are full of faith , and doe bewray what great affiance he placed in his fathers loue , &c. When Dauid in an extremitie , saw nothing before his eies but present death , the people in tending to stone him , at the very instant ( as the text saith ) he comforted himselfe in the Lord his God ; but how ? by calling to minde the mercifull promises , that God had made vnto him , and by applying them vnto his heart by faith . And Paul saith of himselfe , & the rest of the faithfull , that they receiued the sentence of death in themselues , that they might not trust in themselues , but in God. From these examples it followes , that they which desire with comfort to beare the pangs of death , must die by faith ; that is , they must set before their eies , the promise of remission of sinnes , and life euerlasting , and depend vpon it , wrapping ( as it were ) & infolding thēselues in it , as in a close & warm garment , that will keepe them safe and sure , against the winde and weather of temptation . The second Practise in the time of death is , to die in obedience ; which is nothing else , but willingly , gladly , and readily , without murmuring , to submit our selues vnto Gods will , in bearing the paines of death . A most worthie president of this obediēce , we haue in our Sauiour Christ , when he said vnto his father , Not my will , but thy will be done ; thereby submitting his will , to his Fathers wil , touching the death which he then suffered . Yea when he was dying , it is said of him , that he gaue vp the Ghost ; that is , he did most willingly surrender vp his soule into the hands of God his father . And this his exāple at the time of his departure , must be a rule of directiō vnto vs , vpon the like occasion . Hence it is , that in the third petitiō of the Lords praier , amōgst other things , we pray for obedience to the will of God in suffering afflictions , yea euen in the last and greatest , which is death it self . True it is , that obedience to God in death , is against corrupt nature ; and therefore our dutie is , the more to inure our selues , to the performing of it : and that which the blessed Apostle said of himselfe , I die daily , ought to be continually our resolution and practise . If we shall inquire , howe this may be done ; the answer is , whē God layeth afflictions vpon vs , in our life time , then by endeauouring to beare them with patience , meeknes , and lowlines . For euery affliction , is ( as it were ) a pettie death : and if we doe in it , subiect our selues to the hand of God , wee shall the better obey him , in the great death of all : and thus doing , whensoeuer God striketh vs with death , we shall with comfort endure the same . Sect. 4. The Third particular Affliction or distresse , is Satanicall molestation , whereby both persons , and places of mansion , or abode , are either possessed , or otherwise molested by the malice of the Deuill . I. Touching this Affliction , the Question of Conscience is , How such persons as are possessed , or feare possession , or else indure molestations by the Deuill in their houses , may haue their minds quieted and sta●ed , and consequently , in that case be remedied ! And here two things are generally to be considered , in way of Answer . First , it is to be remembred , that possession is knowne by two signes . The one is , when the Deuill is euidently present , either in the whole bodie , or in some part of it . The other , when he hath rule of the said bodie , either in whole or in part : so as the partie himselfe , hath not that vse of his bodie , which he would . As for example : when the Deuill possesseth the instruments of the voice , as the tongue , and makes a man to speake Latine , Greeke , Italian , or other tongues , which he vnderstandeth not . Both these things were found in them that were possessed , in the time of our Sauiour Christ. Secondly , we must consider , it falleth out oftentimes , that straunge diseases doe seaze vpon men , arising from corrupt humours in the bodie ; yea men and women may haue straunge passions vpon naturall causes vnknowne ; and these will sometimes haue strange and extraordinarie effects in them , which the art of Physicke neither can search out , nor cure ; and yet they are neither acts of witchcraft , nor reall possessions . As when God laid extraordinarie diseases on the Corinthians , for the contempt of his Word and Sacraments , 1. Cor. 11. 30. Like vnto which , he worthily inflicts vpon men in these daies , for the same and other sinnes . Now to stay the minde in this case , these Rules are carefully to be thought vpon . First of all , it is to be remembred , that though Satans malice and power , be very great and large : yet he can not practise the same , against the childrē of God , whē , where , and how he listeth . The malice which Satan beares to mankind , and principally to the members of Christ , appeares in this , because he is saide , to accuse them before God , day and night . And , as a roaring lyon , to walke about the world , seeking whome he may deuoure , 1. Pet. 5. 8. Againe , the Scripture noteth him , to be a powerfull Spirit , whose strength farre exceedeth and surpasseth the might of any man or creature , that is not of an Angelical nature , as himselfe is . For he is tearmed a Prince of the aire , and the god of this world ; his power reacheth euen to the spirits and soules of men , whereby he worketh in the children of disobedience , Ephes. 2. 2. His principalitie is so great , that no strength , no defence of man is able to withstand it , vnlesse man take vnto himselfe the whole armour of God , Eph. 6. 10. Now although the Deuill be so malitious an enemie of mankind , that he ceaseth not to deuise , whatsoeuer may be hurtfull vnto them ; and withall so powerfull in his attempts , that no man by his o●ne proper strength , is able to resist him : yet he cannot put the least part of his power in execution , in what time , place , or manner he desireth . The reason is , because God hath determined his power , by certaine bounds and limits , which he cannot passe : and they are especially two . The one is , his owne nature , whereby he is a creature , and therefore finite . Hence it is , that he can neither know , nor doe any thing that is beyond the reach or capacitie of his nature , or aboue the power and skill of a creature . For example , he cannot directly and immediatly know the deepe things of God , vnlesse they be reuealed vnto him : nor yet the secrets of mans heart . None knoweth the things of a man , saue the spirit of a man , which is in him : ouen so , the things of God knoweth none , but the spirit of God , 1. Cor. 2. 11. Againe , he cannot doe that which is truly and properly a miracle , the cause whereof is hidden and vtterly vnknowne , and which comes not within the power and order of nature . For this is proper vnto God , who onely doth things simply wonderfull , Psal. 77. 14. The second thing whereby Satans power is restrained , is the will of God. For looke as the sea , beeing by nature , apt to ouerflow the whole earth , is kept in , and shut vp within the shore , ( as it were ) with dores or gates , that it cannot breake forth ; and that by the Lord himselfe , who hath established his decree vpon it , Iob 38. So though Satan be by nature strong , and his malice great , yet can he doe nothing at all , no nor execute his naturall power , to the hurt and preiudice of any man , without the will and permission of God. Thus the euill spirit , could not goe forth to deceiue Ahab , vntill the Lord had said vnto him , Goe and thou shalt preuaile , 1. King. 22. 22. Thus the Deuill could not touch the bodie , children , goods , or friends of righteous Iob , whilest he was fenced and fortified , by the power and prouidence of God. But when the Lord , in regard of Iobs outward estate , had giuen leaue , and said , Loe all that he hath is in thine hand , then did he exercise his power , to the vtmost : yet so farre onely , as he was permitted , and no further . Iob. 1. 12. The consideration of this first point , that Satans power is determined by God , will serue to stay the minds of those , whose persons , houses , or friends are molested by him . For hereupon it followeth , that God , who hath the Deuill bound vp ( as it were ) in chaines , will not suffer his power to be inlarged , against his owne children , to their destruction and confusion : but so farre forth alone , as shall be expedient for their good and saluation . Againe , that God beeing their father in Christ Iesus , they may in the time of such affliction , haue accesse vnto him , & call vpon him , for the restraint of Satans power and malice , and consequently , for the deliuerance of them and theirs . A second Rule is this . Such persons must haue recourse to God in his word , in which he promiseth his presence and protection , to his children , in their greatest dangers . And namely , that there shall no euill come vnto them , neither any plague shall come neere their dwelling : because he will giue his Angels charge ouer them , to keepe them in all their waies . Againe , that he will be a wall of fire , round about his people . Zach. 2. 5. that he will extend peace ouer his Church , like a flood , Isa. 66. 12. And that there shal be no sorcery against Iacob , nor soothsaying in rael , Numb . 23. 22. And yet if God sees it to be good for his children , to be tried by possessions or witchcraft , in this case the promise frees them not . For all temporall blessings are promised conditionally , so farre forth as they may stand with Gods good will and pleasure , and withall may make for the good of his children . Howbeit herein lies the comfort , that though such calamities befall them , yet they shall turne to their good , rather then to their hurt . This point well considered by the way , bewraieth the great presumption of some , who are not afraid to say , their faith is so strong , that the Deuill cannot touch them . Thirdly , it must be considered , that the best seruants of God , haue beene in their times molested by the Deuill . Christ in his second temptation , was carried by the Deuill , from the wildernessé , to a wing of the Temple of Ierusalem . The children of Iob , were destroied by the Deuill , & he himselfe was filled with bo●ches , and sores . A certaine woman , euen a daughter of Abraham , that is , one following the faith of Abraham , was troubled with a spirit of infirmitie , eighteene yeares together . And the daughter of the woman of Canaan , was grieuously vexed with a Deuill . Math. 15. 21 , 22. Fourthly , men in this case , ought by faith to lay fast hold vpon the promise of life euerlasting , and wait the Lords leisure , not limiting him in respect of time , or meanes of deliuerance . This was the practise of Iob , Though he kill me , yet will I trust in him . And of holy Abraham , who did not limit God , but was content to doe with Isaac , what the Lord would : and though it was in likelihood , a meane to bereaue him of all posteritie , yet still he kept himselfe to the promise . Lastly , men must in this case , seeke and sue vnto God by praier , either for deliuerance , if it may stand with his good will and pleasure , or els for patience , that they may meekly and patiently beare that particular affliction . II. In the molestation and annoyance of houses by spirits , two things are to be remembred . First , men must not consort together , and abide there , where it is certenly knowne , that the Lord hath giuen the Deuill power and libertie ; least in so doing , they tempt the Lord. Our Sauiour Christ , did not of his owne priuate motion and will , betake himselfe into the wildernes , but by the direction of the Holy Ghost , Math. 4. 1. Paul in like manner , did not of his owne head goe to Ierusalem , but vpon the motion of the Spirit , Act. 20. 22. In the light of these examples men arc taught , not to cast themselues , into any places of apparant danger : much lesse to frequent those , which God hath deliuered vp , into the power of Satan . And this condemneth the rash , and headie conceits of some persons , who vpon confidence of their owne strength , doe put themselues into needelesse dangers , hauing neither extraordinarie calling from God , nor any sufficient warrant out of his word . If it be asked , what men are to doe in this case ? I answer , First , that they ought rather to flie to God by praier , and to draw neere vnto him in their hearts : and he in mercie will draw neere vnto them . Secondarily , that which we doe in meats and drinkes , is also to be done in the houses and places where we dwell . And what is that ? we must sanctifie them to our vse , by the word and prayer . Noah at Gods commandement , went into the Arke , abode in it , and came out againe : and when he came forth of it , into the earth afterward ; it is said of him , that he built an Altar , gaue thāks to God for his deliuerance , and praied the Lord , to vouch safe him the vse of the earth , as he had before . Though Abraham had a promise of the land of Canaan , to him and his posteritie for euer , yet he went not out of his countrey toward it , till the Lord commanded him : and when he was come thither , he built an Altar for the worship and seruice of God. The like he did afterward at Bethel . And many yeares after , did Iacob offer sacrifice vnto God , in the same Bethel , when he came to dwell there . And for this very end , in the law , by a speciall ordinance the first fruites of the haruest were offered to sanctifie the rest of the corne . And so much touching the second distresse . CHAP. X. Of the third Speciall Distresse , arising of the Tentation of Blasphemie . THe third kind of trouble of mind , is that which ariseth of the Tentation of Blasphemie , which in regard of the vilenes and vglinesse thereof : is not amisse tearmed by some , the foule Tentation . And it is , when a man is troubled in his minde , with blasphemous cogitations , and thoughts , directly against the Maiestie of God , the Father , the Sonne , and the Holy Ghost . As for example : to thinke that God is not iust , or mercifull ; that he accepteth mens persons : that he hath not knowledge of things , that are done here below , or at least that de doth not regard them : that God cannot doe this or that : that he is iniurious to some men , and partiall to others , &c. These and such like blasphemous thoughts there be , which are not fit to be vttered amongst mē , forasmuch as they are most horrible , and execrable , as any can be conceiued . Sect. 1. That we may the better know this Temptation , let it be considered , what are the forerunners thereof , and by what meanes it takes place in the heart possessed of it . Sometimes it commeth , meerely and onely of the suggestion of the Deuill ; which troubleth the phantasie , euen of those which are in that regard innocent , and casteth into their hearts impure and vngodly thoughts . Sometimes againe , it comes vpon men , by an euill custome : when as they willingly lend their eares , to leude and cursed speeches , that immediately tend to the dishonour of God , or the wilfull abuse of his word , his iudgements , and mercies ; and vpon the hearing , either giue their applause and approbation , though not expressely ; or doe not hinder or stay them , as much as in them lyeth . Otherwhiles , it creepes into the heart of man by degrees , when he beginnes to waxe cold in Gods seruice , to make little conscience of those duties , that immediately concerne his worship , & consequently inures himselfe , to the taking of the name of God in vaine , by often and causelesse swearing , forswearing , cursing , &c. By these and such like meanes , is this foule and horrible tentation conua●ed into the minde of man. Now the danger of it , whether it ariseth from these , or any other causes , is exceeding grieuous , specially to those , that haue begun to chuse the way of truth , and to applie their hearts to serue God , and to feare his name . For it bringeth forth strange and fearfull effects ; as namely , desperation , and manifold horrors & troubles of minde . Yea diuers persons haue hereupō bin astonished in such sort , that they haue bin mooued to make dispatch of themselues ; beeing in their owne iudgement no better , then the very firebrands of hell . Sect. 2. Now for the Curing of this wonderfull trouble and distraction of Conscience , two things are to be done : to wit , Inquirie must be made into the next causes , whence this Tentation should arise : and after that , the Remedie is to be applied . For the first . Inquirie is to be made , whether the present distresse , had his beginning from the thoughts of a mans owne minde , or from the suggestion of the Deuill . For this is in all likelyhoode , the next way to minister Comfort , to the afflicted partie . It may be said , How shall a man discerne the thoughts that are from the Deuill , from his owne thoughts ? Ans. He shall know them by sundrie notes . First by the entrance of thē into the mind . For those that co●e from the Diuill , come speedily , as lightning into a house : and they are after a sort , forced into the minde by violence , so as the partie cannot auoide them ; and they come into the minde againe and againe , yea a thousand times in a day , so as by their often comming , they weaken the memorie , dull the senses , wearie and confound the braine . These are thoughts that come from the Deuill , and by him are co●…uaied from without , into the minde of man. And if such cogitations , were from a mans own self , they would not come with so great vehemēcie and cel●ritie , but with leisure● and they would rise with more moderation , and lesse violence . Yea further , the frequent vse of them would not produce so many , and so fearfull effects as it doth . Secondly , such thoughts may be discerned , to come from the Deuil , by this signe , because they are directly against the very light of nature , the sparkes whereof are not quite extinct in vs by sinne . For euery man thinkes reuerently of God by nature . But these cogitations are most wicked and deuilish , fastning vpon God , things that are most vile and monstrous : whereas commonly , the thoughts that arise from our selues , are not against the light of nature , though they be most corrupt . The third signe is , that at the first conceiuing of them , the partie 〈◊〉 smitten with an extraordinarie feare , his flesh is troubled ; and oftentimes , sicknes and faintings doe follow . But the thoughts that men conceiue of thēselues , cause neither feare , nor fainting , nor sicknes . Fourthly , blasphemous thoughts cannot come ordinarily from the hart of any , saue of those alone , that are of reprobate mindes . But the parties that are thus distressed , are honest , ciuill , and such as professe the Gospell , at least in shew ; yea sometime they befall such , as are the true members of Christ. Therefore it is manifest , that they come from without , euen from the Deuill casting them into the minde , and not from within a mans owne selfe . In the next place , Inquirie must be made , whether the partie doth approoue , loue , and like these and such like thoughts , or no ? To this he will answer , if he be asked , that he abhors them as the Deuill and Hell it selfe . Thus euen naturall men will answer , & that truly . After Inquirie thus made , the Remedie is to be applied . And the first and principall remedie , pertaines to doctrine , and instruction : in which the partie is to be informed of his or her estate ; namely , that the foresaid blasphemies , are not his sinnes , but his crosses . For they are the Deuils sinnes , and he shall answer for them : and they are not ours , till we intertaine , receiue , approoue , and giue consent vnto them . For proofe hereof , let this be considered , That vncleane thoughts which haue their residence in the minde of man , are of two sorts : Inward , and Outward , Inward are such , as haue their originall from the flesh , and arise of the corruption of mans nature , though stirred vp by the Deuill . And these , at the very first conceiuing , are our sins , though they haue no long abode in our mindes : and they are directly forbidden , in the tenth commandement Outward thoughts are those , which haue relation to an outward cause or beginning : of which sort are those euill thoughts , that be conueied into the minde by the Deuill : and if we take no pleasure in them , nor yeeld consent vnto them , they are not to be accounted our sinnes , but the Deuills , by whome they are suggested , The truth hereof appeares in Christs example ; into whose minde the deuill cast this blasphemous tentation , thereby moouing him to infidelitie , co●etousnes , and idolatrie : which neuerthelesse were not his sinnes , because his holy-heart gaue not the least approbation to them , but abhorred and repelled , them , and therefore was free from any taint of sinne , in or by them . This distinction of thoughts must be remembred . For hence it followes , that blasphemous thoughts , not consented to by vs , are not our sinnes , but the Deuills . Euen as in like case , whē one wickedly disposed , sollicites another to treason , or murder : if the said partie listen not , nor yeild thereto , he cannot be holden guiltie of those crimes . Therfore , men must not feare those kind of thoughts ouermuch : at lest , if they please not thēselues ouermuch in them : because , though they be indeede their crosses , yet are they not their personall sinnes , for which they shall incurre the wrath and displeasure of God. Againe , they must let them goe as they come : they are not to striue against them , for the more they labour to resist them , the more shall they be intangled with them . The second thing to be vsed in way of remedy , for the staying of the mind in this tentation , is , that though it should be graunted , that the foresaid euill and blasphemous thoughts are our sinnes , yet we are to remember , that they may through the mercie and goodnesse of God , be pardoned : if they be heartily and vnfeinedly repented of : yea further , that neither they , nor any other sins ( except that against the Holy Ghost ) doe condemne him , that praieth against them , & is heartily sorrie for them . It was Pauls complaint , Rom. 7. 19. That he did not the good which he would doe , speaking of the inward indeauour of his heart : and againe , that he did the euill which he would not , meaning in respect of the corruption of his nature . Now vpon this , that he indeauoured to doe that , which was agreable to the will of God , that he loathed and detested the contrarie , and stroue against his corruptions , how did he comfort himselfe ? Marke the wordes following , v. 20. If I doe that I would not : that is to say ; if against my generall purpose , I sinne against God ; if I be sorrie for it , if I be displeased with my selfe , because I can not obey God , in that perfectiō I desire , It is no more I that do it , but sinne that dwelleth in me . Frō this example of Paul I gather , that if any man , haue in his minde euill thoughts , and doeth ( as Paul did ) grieue , because he therby offendeth God ; if he doe abhorre them , and pray against them ; he shall not be condemned for them ; they shall neuer be laid to his charge . The partie then that is troubled with with these thoughts , may vpō these grounds , stay his minde ; and comfort himselfe . For if he shall not be condemned for them , then let him not feare them aboue measure . The third point to be remembred is , that the partie must not be alone . For this Tentation beginnes , and is confirmed and increased by solitarinesse ; and the parties thus distressed , loue to be apart by themselues , from the societie of others . And for that cause , in case they be lyable to this distresse , they must vse to converse with such company , as may afford them matter of speech and conference meete for them , and may exercise their mindes with heauenly meditations in the word , and singing of Psalmes , and such like fitte and conuenient recreations . Our first parent Eue was tempted by Satan , when shee was apart from Adam : and our Sauiour Christ , when he was alone out of companie and societie , then did the Deuill most malitiously assault him , with strong and powerfull tentations in the wildernes . The fourth point , to be remembred of the partie troubled is , that he must as heartily and earnestly repent him , of those his euill thoughts , as of euill wordes and deedes . For the truth is , because men are loose-minded , and haue no more care of their thoughts , then commonly they haue ; therefore the Lord iustly suffers the Deuill to plague and torment them , by conuaying into their hearts , most vile and damnable cogitations . Furthermore , the said partie must labour to be renued in the spirit of his minde , that is , to haue his minde inlightened by the spirit , whereby he may know and vnderstand the will of God in his word . After repentance for euill thoughts , there must follow watchfulnesse , and a carefull circumspection ouer all his waies ; but principally he must haue an eye vnto his heart , the fountaine of all . Keepe thine heart with all diligence , saith Salomon : that is , aboue all things see that thou countergard thy thoughts , desires , motions , and affections . That the heart of a man may be guarded , two rules are to be obserued . First , that the word of God dwell plentifully in it , by daily meditation of the commandements , promises , and threatnings reuealed in the same . It is noted by Dauid , as a propertie of a blessed man , that he exerciseth himselfe in meditatiō of the Law of God , day and night , Psal. 1. By this meanes the heart will be clensed , and purged from vncleane and polluted motions , and so guided & directed , that it swarue not from God. This rule is of speciall vse . For therefore doe men hatch , and breed euill thoughts in their hearts , because they are not taken vp with holy meditations : and hence it is , that the heart of man , is made euen a pray vnto the Deuill , because the word of God is not lodged therein . Excellent was the practise of Dauid in this case , who kept the word of God in his heart , that he might not sinne against him . The second Rule of the keeping of the heart , is to establish our thoughts by counsell . It is the wise mans aduise in so many words , Prov. 20. 18. wherein he would teach vs , that it is the propertie of a worldly wise man , in matters of waight , not to trust to his owne wit , but to follow the direction and counsell of wise and skilfull men . And if this be a sound course in matters of the world , much more ought it to be taken , in the maine matters of religion , and conscience , concerning the heart and soule of man. And therefore by the lawe of proportion , it giues vs direction , not once to thinke or conceiue , so much as a thought , but vpon aduice and direction taken at God and his word . Thy testimonies ( saith Dauid ) are my delight ; and my counsellers . And what benefit had he by taking such a course ? surely , by the word of God , which was his continuall meditation , he gat vnderstanding , he became wiser then the auncient ; it made him to hate all the waies of falshood : it kept him from declining from God , either to the right hand , or to the left . The same rule must be practised of vs , in the vse of our senses , our speeches , and actions , and then shall the heart be kept cleane , and free from these temptations . And seeing this temptation is so daungerous and fearefull , as hath beene said , & doth often befall men ; our dutie is to make conscience , of practising the foresaid rules continually . And thus much concerning the third kinde of distresse of Conscience . CHAP. XI . Of the fourth Speciall Distresse , arising from a mans owne sinnes . THE Fourth Distresse of minde is that , which ariseth from a mans owne sinnes , or rather , from some one speciall sinne committed . And this kind of Tentation is twofold : For either it is more violent , and lesse common ; or lesse violent and more common . Sect. 1. The violent Distresse of minde , shewes it selfe by feares and terrours of the Conscience , by doubtings of the mercie of God , by lamentable and fearefull complaints made to others . Now Question is mooued , Howe this violent distresse of minde , arising from our owne sinnes , is to be cured ? Answ. That it may be cured by the blessing of God , three things must be done . First , that particular sinne must be known , which is the cause of this violent distresse . And here we are to know , by the way ; that it is an vsuall thing , with the parties thus distressed , to dissemble and cloake their sinnes : and therefore they will alleadge , that their trouble ariseth from some euill thoughts , from wicked affections , and from the corruption of nature : whereas commonly men are not distressed , in violent manner , for euill thoughts , affections , &c. but the violent distresse commeth from so●…e actuall and odious sinne or sinnes done , which wound the conscience , and are the causes of great distraction of minde : and they are many , which hauing bin vpon occasion before rehearsed , I will not now repeat them . Onely this must be remembred , that the greater sinns against the third , sixt , and seuenth commandements , are the maine and proper causes of violent distresses : and the more secret the sinne is , in regard of the practise thereof , the greater horror of Conscience it bringeth ; and open offences doe not giue so deepe a wound vnto it , as secret and hidden sinnes . Secōdly , the particular sinne being known , Inquirie must be made , as much as possibly may be , by signes , whether the partie distressed repenteth , yea or no. For except he hath repented , he cannot be fitted to receiue comfort : & vnlesse he be first fitted to receiue cōfort , he cannot be releeued in Conscience . Now if it be found , that the partie hath repented , then care must be had in the next place , that his repentance may be renued , for the particular sinne committed . Thirdly , hauing thus done , the comfort must be ministred , for the moderating , or taking away of the distresse . And here remember by the way , that the comforts ministred , vsually and ordinarily , must not goe alone , but be mingled and tempered , with some terrors of the Law : that beeing thereby feared , with the consideration of sinne , and of the wrath of God due vnto the same , the comfort may appeare to be the sweeter . The ministring whereof , in case of this distresse , would not be direct and present , but by certaine steppes and degrees : except onely in the point of death : for then a directer course must be vsed . These degrees are two . First , the partie is to be informed of a possibilitie of pardon , that is , that his sinnes are pardonable , and though in themselues they be great , and hainous , yet by the mercie of God in Christ , they may be remitted . Now put the case , that the afflicted apprehendeth onely the odiousnesse of his sinnes , and the wrath of God due to the same , and in this fitte puts off the pardon from himselfe , and cannot be perswaded that his sinne may be forgiuen , what then is to be done ? Ans. Then for the effecting of this first degree , certaine Grounds are to be laid downe , whereupon assurance in that case may be built vp in his heart . The first Ground of possibilitie of pardon is , That the mercie of God is infinite , yea ouer all his works , Psal. ●45 . 9. That the death of Christ is of infinite price , merit , and value before God. That God is much in sparing , Isa. 55. 7. That with the Lord is mercie , and with him is plenteous redemption , Psal. 130. 7. That Christs satisfaction is not onely a b price , but a c counterprice , 1. Tim. 2. 6. able to satisfie for the sinnes of all men , yea for them that haue sinned against the holy Ghost . For that sinne , is not therefore vnpardonable , because the offence thereof is greater , then the merit of Christ ; but because th● partie offending , neither doth , nor can applie the merit of Christ vnto himselfe . An ancient father vpon Cains wordes , My punishment is greater then I can beare , saith , Thou liest Cain , for Gods mercie is greater then the sinnes of all men . The mercie of God was very great to Manasses , to Salomon , to Peter , and to many others , though they were great offenders . The second Ground . Men of yeares , liuing in the Church of God , and knowing the doctrine of saluation , shall not be condemned simply for their sinnes , but for lying in their sinnes . Vpon this ground , I say , that men distressed must be grieued , not so much for committing of sinne , as for lying and continuing in sinnes committed . A third Ground . It pleaseth God many times to leaue men to themselues , and to suffer them to commit some sinne that woundeth conscience . It is true and cannot be denied . But we must withall remember , that sinnes committed , doe not vtterly take away grace , but rather make it the more to shine and shew it selfe . For God in mercie turneth all things , euen sinne it selfe , to the good of them that be his : and therefore sinne committed , cannot either waste , or extinguish grace receiued , but by diuine dispensation , serueth to amplifie and inlarge the same ; so as where sinne aboundeth , there grace aboundeth much more , Rom. 5. 20. And the Lord saide to Paul , beeing in great extremitie , 2. Cor. 12. 9. My grace is sufficient for thee : for my power is made perfect through weakenes . Hence it appeareth , that the grace of God is not vtterly lost , but appeareth liuely in the time of distresse . The fourth Ground is this . The promises of God touching remission of sinnes , and life eternall , in respect of beleeuers are generall , and in regard of all and euery man indefinite : that is , they doe not define , or exclude any person , or any sinner , or any time ; onely they admit one exception , of finall impenitencie . Here a question may be mooued , How long he that ministreth comfort , must stand vpon the possibilitie of pardon ? I answer , vntill he hath brought the partie distressed , to some measure of true repentance : and this beeing done , then he is to proceede to the second degree of comfort . The Second degree of comfort is , to teach , that the sinne , or sinnes of the partie distressed , are indeede pardoned . But it may be asked , vpon what signes may this comfort be applyed ? I answer , vpon these two . First , if the partie distressed confesse , that he or shee is heartily grieued , that by their sinne or sinnes , they haue offended so louing and so mercifull a God. Secondly , if they professe , that they desire with all their heart , to be reconciled vnto God in Christ : and at least doe desire to repent for their sinnes ; and withall doe carrie in heart , a purpose to sinne no more , but in all things , ( as much as in them lieth ) to performe new obedience vnto god , Luc. 15. 11. &c. Now for the better enforcing of this comfort , some textes of Scripture , fitting this purpose must be rehearsed , a● for example , Matth. 9. 12 , 13. I came not to call the righteous , that is to say , those that iudge themselues righteous , but sinners , that is , those which are grieued , because in their owne conscience , they are vile and hainous offenders , to repentance . Againe , Matth , 11. 28. Come vnto me all ye that are wearie , and heauie laden , and I will refresh you . And Christ saith , it was the end of his cōming to preach deliuerance to the captiues , and to set at libertie them that are bruised . Luk. 4. 18. To conclude this point , there remaines yet a further question to be resolued , and that is this . A man after repentance , for some greiuous sinne , falls into it againe , and is distressed more then before : It is a cause somewhat grieuous . For we knowe , that if a man be recouered of an ague , and through distemper in diet , or otherwise , makes a relapse into it againe , his case is often desperate , and he hardly scapeth with his life . In the same māner it is a dangerous case , if after repentance , men make a relapse into the same sinne againe . It may then be asked , how such persons may be recouered after a relapse ? I answer , though we find not any one particular example in scripture , of any one person , that was restored againe after a relapse : yet neuerthelesse there is some comfort for such persons . Vpon what grounds may some say ? Ans. Men that haue not so much as a drop of mercie , in comparison of God , must forgiue ther brethren often and many times , yea as our Sauiour Christ saith to Peter , till seuenty times seuen times , if they returne and say it repents them . Now god is infinite in all his attributes . He is much in sparing : with him is plenteous redemption : and therefore he will questionlesse , vpon true repentance , often forgiue and forget , euen the same sinne iterated againe and againe . Nowe these persons are to be releiued in this sort . First they must haue their Consciences setled in this point , that their relapse is pardonable , though very dangerous . For proof hereof read Esay , 2. 18. Where mention is made of diuers Apostataes , that were by God called to repentāce , with promise of don , if they turned vnto him . And in Luk. 15. the prodigall child , ( by whome I vnderstand one , that after grace receiued , fell from his repentance and obedience to God ) when he did but purpose in his heart to returne again , was pardoned , and receiued into fauour . In the 2. Cor. 5. 20. Paul saith to the Corinths , that were fallen away , We pray you in Christs steade that ye be reconciled vnto God. Secondly , beeing thus setled in consciēce they must againe repent them of their sinnes . Thirdly and lastly , they are to be comforted , with the promise of remission of sinnes , after that some signes of renewed repētance for sinnes past , haue beene giuen . Sect. 2. The Second kinde of this Tentation or trouble of minde , which is more common & lesse violent , befalls the Children of God : and it is a griefe of heart , more or lesse , whereby men are troubled , in respect of the want of grace in their hearts , and defects of obedience in their liues . Paul the deere seruant of God , was possessed with this trouble of minde , as we may read , Rom. 7. 23. And indeede there is no child of God , but more or lesse , one time or other , he feeles the stings of sinne , and the buffetings of Satan , which cause griefe in his heart . But this griefe is a notable grace of God , and therefore they which want it , must labour to haue it , and they which haue it , must not seeke to put it out , but to keepe it in measure and order . And the Grounds of comfort , whereby the heart may be sta●ed in this sorrow , that it be not immoderate , may be these . I. Ground . It is Gods will , that the worke of sanctification , or regeneration , should be imperfect in this life , and remaine vnfinished til death . This point needs no proofe , it is manifest both in the word of God , and in daily experience . The reasons for which God will haue it to be so , may be these . First of all , God giues grace , according to the measure , and manner of our receiuing of it , which in this life is imperfect . Some giftes of God in Christ , bestowed on his seruants , as remission of sinnes by his death , and iustification by his obedience , are not put into vs , but are only applied and made ours by imputation . Some other giftes there be , which are infused and put into vs , as namely , sanctification , regeneration , the loue of God and man : and by one of these two meanes , to wit , either by imputation or infusion , are all the giftes of God in Christ made ours . Yet before we can haue them , we must receiue thē : and the meanes whereby we receiue them is faith , which God hath ordained , to be the hand of our soules , to receiue his benefits bestowed on vs. Which faith because it is weake and imperfect , in this life , therefore the gifts which we receiue thereby , are also imperfect . For though Gods benifits be like a bottomlesse sea , yet the faith , wherby we lay hold of them , is like vnto a vessell with a narrow necke , which though it be cast into the great Ocean , receiues but a little water at once , and that by degrees , droppe by droppe , according to the widenesse of the mouth . And hence it is , that though the gifts of God without vs , which are ours by imputation , be perfect ; yet all such graces as are put into vs , are weake and imperfect . Secondly , if any seruant of God , should be perfectly regenerate , and made absolutely holy in this life : then he should fulfill the morall lawe , and so become a Sauiour to himselfe : and by the tenour of the law haue life : and so should not Christ be a Sauiour properly , but only an instrumēt , to dispose vs , to the keeping of the law , whereby we might saue our selues . But there is one only all sufficient Sauiour , Christ Iesus : and the beginning , the middle , and the accomplishmēt of our saluation , is to be ascribed to him alone . Thirdly , it is the wil God , that his owne children , with whome he is well pleased in Christ , should be brought to nothing in themselues that they might be all in all out of themselues in Christ : being , as it were , emptied of selfe-loue , and of all confidence in their owne goodnesse . But if sanctification should be perfect at the first , then a man should not goe out of himselfe , but would rather stay as he is , and rest contented in his owne goodnesse . For this cause Paul , after his exaltation , was buffeted by Satans temptations , that he might not be exalted out of measure , 2 Cor. 12. 7. but should content himselfe with this , that he was in the loue and fauour of God in Christ. II. Ground is ; To consider , what makes a man professing Christ , accepted of God , and howe much he himselfe must doe , for this end ? The substance of all things to be done of vs for this ende , that we may become the children of God , may be reduced to three heads . First of all , we must heartily bewaile our sinnefull liues past , and seriously humble our selues , in regard of our owne sinnes , both of heart and life ; and if by occasion wee fall into any sinne , we must not lie therein , but by speedie repentance , recouer our former estate . Secondly , in regard of the sinnefulnesse of our hearts and liues , in times past , we must rest our selues on Gods mercie alone , ●lying to the throne of mercie for the pardon of them all . Thirdly , we must indeauour in the course of our liues afterward , to performe obediēce to God in all his commandements ; that thereby we may shew our selues thankefull to him for his mercie , and profit in our obedience . For proofe hereof , First , consider the examples of this practise in Gods children . All that Dauid that worthie seruant of God could doe , after his sinnes committed , to bring himselfe againe into the fauour of God , whome he had offended , consisted of these very heads , which haue beene named ; Repentance , Confidence , and Affiance in Gods mercie , and Performance of new obedience . And this his practise was verified , amongst many other places , specially in the 119. Psalme , & in all the Psalmes commonly called penitentiall . Againe , the Prophet Daniel was accepted of God onely for the doing of these things , Dan. 9. And in like manner was Paul , and the rest of the Apostles . Rom. 7. 1. Tim. 1. 12. Againe , for further proofe , let it be considered ; what it is that makes a man to become a Christian , and seruant of God : not this , that he is pure from all sinnes , and neuer slides or swar●es from obedience vnto God ; but because when he sinneth and falleth , he is grieued with himselfe , and laboureth euery day , to mortifie his corruptions , which are the matter of sinne , in his heart , and life ; and suffereth not sinne to reigne in his mortall bodie , but crucifieth the flesh , with the affections and lusts therof . Yet here remaines a great difficultie . Many a good seruant of God , may , and doth truly say of himselfe , I bewaile my sinnes , and doe in some sort rest on Gods mercie , and withall I endeauour to performe new obedience : but alas ! here is my griefe , I cannot doe these things as I would . In matter of sorrow and griefe , I am troubled with hardnes of heart : in occasions of boldnes and confidence , with doubtings : 〈◊〉 endeauour to obey , with many slippes , and sundrie falls : For the staying & moderating of this griefe , these rules may further be remembre●… . The first Rule . If there be in the minde , a purpose not to sinne ; in the will , a desire to please God ; and in the whole man , ●n endeauour to performe the purpose of the minde , and the desire of the will : marke what followes vpon this : God in mercie accepteth the purpose and will to obey , for obedience it selfe . Yea though a man faile in the very act , and do not so well as he should , the Lord accepteth the affection and endeauour for the thing done . Excellent is the saying of an auncient Father , God accepteth that which is his , and forgiues that which is thine : his is the grace whereby we are inabled to endeauour to obey in the want of obedience , and that he accepteth ; ours i● the sinne and weakenes in performance of the dutie which he requireth , and that he doth in mercie forgiue . Herein appeareth the great goodnes of God vnto vs , and we can neuer be sufficiently thankfull for the same . But yet that we may not here delude our hearts with conceits , and bless● our selues in vaine : we must knowe , that God doth not alwaies accept the will for the deede , vnlesse there be a constant purpose in heart , a true desire in will , and some resolued indeauour sutable in the life , Malac● . 3. ●7 . God spares them that feare him , ●s a father spares his own child . How is that ? though the sick or weake child beeing com●…ed some busines , goeth about it very vnhandsomly , and so the deede be done to little 〈◊〉 no purpose : yet the father accepts it as well done , if he see the childe yoelde vnto his commandement , and doe his indeauour , to the vttermost of his power . Euen so will God deale with those that be his children though sicke and weake in obedience . ●…r how will some say , can God accept a worke of ours that is imperfect ? Ans. So farre forth , as the obedience is done in truth , so farre forth God accepts it , because it is his owne worke in vs : and as it is ours , he pardons it vnto vs , because we are in Christ. A second Rule is laid downe , Rom. 7. 19. where Paul saith to this purpose , the good which I would doe , I doe not , and the euill which I would not , that do I. In these words , is set down the state of all regenerate men in this life : and the meaning is this . The good things which God hath commanded , I doe them , but not as I would , and the euill forbidden I auoid , but not as I would . This we shall see to be true by comparing the voices of three kindes of men together . The carnall man saith , I doe not that which is good , neither will I do it , and that which is euill I doe , and I will doe it . Contrariwise , the man glorified , he saith , That which is good I do , and will doe it , and that which is euill I doe not , neither will I doe it . The regenerate man , in a middle betweene them both , he saith ; The good things commanded I do , but not as I would ; the euill things forbidden I avoid , but not as I would . And this is the estate of the child of God in this life , who in this regard , is like vnto a diseased man , who loues his health , and therfore obserues both diet and physick : and yet he often falls into his fit againe , ( though he be neuer so carefull to obserue the rules of the Physitian ) by reason of the distemperature of his bodie : and hereupon is saine to goe to the Physitian the second time for new counsell . In like manner , Gods children , haue indeede in their hearts , a care to please and obey God ; but by reason of sinne that dwelleth in them , they ●aile often , and so are ●aine to humble themselues again before him , by new repentance . Againe , the seruants of God are like to a man , by some suddaine accident cast into the sea , who in striuing to saue himselfe from drowning , puts to all his strength , to swim to the shore , and beeing come almost vnto it , their meetes him a waue or billow , which driues him cleane backe againe , it may be a mile or further , and then the former hope and ioy conceiued of escape , is sore abated : yet he returnes againe , and still labours to come to the land , and neuer rests till he attaine vnto it . III. Ground . He that is indeede regenerate , hath this priuiledge , that the corruption of nature , is no part of him , neither doth it belong to his person , in respect of diuine imputation . Paul saith of himselfe , Rom. 7. 17. It is no more I , but sinne that dwelleth in me . In which words , he distinguisheth betweene his owne person , and sinne that is in him . For in man regenerate , there be three things , the bodie , the soule , and the gift of Gods image restored againe . Now touching the corruption of nature , that is in his person , and so may be said to be his ; but it belongs not to the man regenerate , it is not his , because it is not imputed to him , and so indeed is , as though it were not in him . The Apostle 1 Thess. 5. 23. praies for the Thessalonians , that God would sanctifie them throughout , and preserue their whole spirit , soule , and bodie . Of which place ( amongst many ) this exposition may be giuen . The Apostle speaking of men regenerate , and sanctified , makes three parts in them : bodie , soule , and spirit : and by spirit , we are to vnderstand , not the conscience , but the gift of regeneration , and sanctification , which is the whole man bodie and soule , opposed to the flesh , which in a naturall man , is called the olde man , Rom. 7. And the praier which Paul makes in the behalfe of the Thessalonians , teacheth vs in effect thus much ; that though corruption remaine in the regenerate , after regeneration ; yet in respect of diuine acceptation , he is accounted as righteous , and so continueth : his sinne , ( by the mercie of God in Christ ) not beeing imputed to him to condemnation . And so much for that point . Now these Grounds of comfort , and others of the like nature , may serue to sustaine and vphold the hearts of the children of God , when they shall be pressed and troubled , in consideration of their estate in this life , which cannot till death , be fully freed , from much weakenes and manifold imperfections . CHAP. XII . Of the fift Speciall Distresse , arising from a mans owne bodie . THe fift and last kind of Temptation or Trouble of minde , ariseth from a mans owne bodie . Before I enter to speake thereof , one Question , in the meane time , must be answered , namely , How the bodie beeing an earthly substance , should trouble or annoie the minde , considering that the minde is not bodily out spirituall : for nothing can worke aboue it owne power : and it is against reason , that that which is bodily , should either alter or trouble a spirit . For answer hereunto , these things must be considered . Sect. 1. First of all , the actions of man , though they be sundrie , yet they all proceede from one onely fountaine , and common cause , the soule ; and are done by the power thereof . The bodie of it selfe , is not an agent in any worke , but as it were a dead instrument , in and by which the soule produceth all actions and workes . Secondly , though all the actions of man come from the soule , yet the most of them are such , as be performed by the bodie , and the parts thereof , and by the spirits that are seated in the bodie , as by instruments . Indeede some actions of the soule and minde , are done without the helpe of the bodie ; but I say , that the most of them , are wrought by the bodie , and spirits therein contained . And yet notwithstanding the Spirits in thēselues , are no agents at all : but the onely agent in any worke , is the soule it selfe . For example : the vsing of the outward senses , as of sight , hearing , tasting , touching , smelling , as also of the inward , as imagination , memorie , &c. all this is done by the braine , and the parts of the braine , as proper instruments . All affections both good and bad , come from the soule , but yet they are done and acted in , and by meanes of the heart and vitall spirits . So also the powers of life and nourishment proceede from the soule ; and yet they are done and wrought by the liuer , and other inward parts , as instruments whereby the soule nourisheth the bodie . In a word , there is no naturall action in man , but for the effecting thereof , the parts of the bodie are vsed as it were the hands and instruments of the soule ; and all this comes by reason of the vnion of the bodie with the soule , whereby they make one person . Hence it followeth , that when the bodie is troubled , the soule is also troubled . Now the bodie affecteth and hurteth the soule and minde , not by taking away , or diminishing any part thereof : for the soule is indivisible . Nor by depriuing it of any power or facultie giuen it of God : for as the soule it selfe , and the parts thereof , so also all the faculties of the same , remaine whole and entire , without abating or diminishing . But by corrupting the action of the minde , or more properly , by corrupting the next instrument whereby the minde worketh , and consequently the action it selfe . This may be conceiued by a comparison . A skilfull artificer in any science , hauing an vnfit toole to worke withall , though his skill be good , and his abilitie sufficient : yet his instrument wherewith he worketh being bad , the worke which he doth must needes be an imperfect worke . Howbeit the toole takes not away the skill of his workemanship , nor his power of working , onely it hinders him from shewing his skill , and doing that well , which otherwise he should and could doe well . In like manner , the bodie beeing corrupted , hinders the worke of the soule ; not by taking away the worke of the soule , or the abilitie of working : but by making it to bring forth a corrupt worke , because the instrument which it vseth is corrupt and faultie . And thus we must conceiue of all the annoyances of the soule by the bodie . The Temptation followeth . The bodie causeth the trouble of minde two waies , either by Melancholie , or by some strange alterations in the parts of the bodie , which oftentimes befall men : in what sort we shall see afterwards . For troubles of minde thus caused , are more common , and as noysome as the most of the former . Sect. 2. Touching that which comes by Melancholy , sundrie things are to be considered for our instruction , and for the Remedie of that euill . 1. And first of all ; if it be asked what Melancholy is ? I answer , it is a kinde of earthie and blacke blood , specially in the splene , corrupted and distempered ; which when the splene is stopt , conuaies it selfe to the heart , and the braine ; and there partly by his corrupt substance , and contagious qualitie , and partly by corrupt spirits , annoyeth both heart and braine , beeing the seates and instruments of reason , and affections . 2. The second is , what are the effects and operations of Melancholie ? Ans. They are strange , and often fearefull . There is no humour , yea nothing in mans bodie , that hath so straunge effects , as this humour hath , beeing once distempeted . An auncient Diuine calls it the Deuills bait , because the Deuill beeing well acquainted with the complexion and temperature of man , by Gods iust permission , conueies himselfe into this humour and worketh strange conceits . It is recorded in Scripture , that when the Lord tooke his good Spirit from Saul , wherby he did carrie himselfe well in the gouernment of his people : and an euill Spirit came vpon him , he was in so fearfull a case that he would haue slaine him that was next vnto him : how so ? surely , because God in iustice withdrew his spirit from him , and suffered Satan , to enter into the humour of choler , or melancholie , or both , and by this meanes caused him to offer violence to Dauid . Now the effects therof in particular , are of two sorts . The first , is in the braine and head . For this humour being corrupted , it sends vp noysome fumes as cloudes or mists ; which doe corrupt the imagination , and makes the instrument of reason unfit for vnderstanding and sense . Hence followes the first effect , strange imaginations , conceits and opinions , framed in the minde : which are the first worke of this humour , not properly : but because it corrupteth the instrument , and the instrument beeing corrupted , the facultie cannot bring forth good but corrupt actions . Examples hereof are well knowne , I will onely touch one or two . One is called the Beastiall or Beastlike Melancholie ; a disease in the braine whereby a man thinkes himselfe to be a beast of this or that kind , and carries himselfe accordingly . And here with haue all those beene troubled , which haue thought themselues to be * wolues , and haue practised woluish behauiour . Againe , it is said of Nebuchadnezzar , Dan. 4. 30. that he was driuen from men , and did eate grasse as the oxen , that is , behaued himselfe , and fed as a beast . Now some are of opinion that his humane shape was taken from him , and that he was transformed into a beast ; at least that he had the soule of a beast in stead of an humane soule for a time . But they are deceiued . For there is no such transportation of soules into bodies , either of men or beasts . Others thinke , that Nebuchadnezzar was smitten in the braine with this disease of beastlike Melancholy , whereby he was so bereft of his right minde , that he carried himselfe as a beast . And this interpretation is not against the text : for in the 31. verse of that chapter it is said , that his minde came to him againe : and therefore in the disease , his vnderstanding , and the right vse of his reason was lost . And the like is true in historie , by diuers examples , though it were not true in Nebuchadnezzar . Againe , take another example , that is common and ordinarie . Let a Melancholike person vpon the sudden , heare or see some fearfull thing , the strength of his imagination is such , that he will presently fasten the thing vpon himselfe . As if he see or heare that a man hath hanged himselfe , or is possessed with a Deuil , it presently comes to his mind , that he must doe so vnto himselfe , or that he is , or at least shall be possessed . In like manner vpon relation of fearefull things , presently his phantasie workes , and he imagineth , that the thing is alreadie , or shall befall him . And this imagination , when it enters once and takes place , it brings forth horrible and fearefull effects . The second effect or worke of Melancholy , is vpon the heart . For there is a concord and consent betweene the heart and the braine , the thoughts and the affections : the heart affecting nothing but that which the minde conceiueth . Now when the minde hath conceiued , imagined , and framed within it selfe fearefull thoughts ; then comes affection and is answerable to imagination . And hence proceede exceeding horrours , feares , and despaires , euen of saluation it selfe , and yet the Conscience for all this vntouched , and not troubled or disquieted . 3. Thirdly , it may be demanded , whether there be any difference betweene the trouble of Conscience and Melancholy ? for many hold , that they are all one . Ans. They are not all one , but differ much . Affliction of Conscience is one thing , trouble by Melancholy is an other : and they are plainly distinguished thus . First , when the Conscience is troubled , the affliction it selfe is in the Conscience , and so in the whole man. But in Melancholy , the imagination is disturbed , and not the Conscience . Secondly , the Conscience afflicted , hath a true and certen cause , whereby it is troubled , namely , the sight of sinne , and the sense of Gods wrath ; but in Melancholy , the imagination conceiueth a thing to be so , which is not so : for it makes a man to feare and despaire , vpon : supposed and fained causes . Thirdly , the man afflicted in Conscience , hath courage in many other matters : but the Melancholike man feares euery man , euery creature , yea himselfe , and hath no courage 〈◊〉 all , but feares , when there is no cause of feare . Fourthly , imaginations in the braine caused by Melancholy , may be cured , taken away , and cut off by meanes of Physicke : but the distresse of Conscience , cannot be cured by any thing in the world but one , and that is the blood of Christ , and the assurance of Gods fauour . 4. Fourthly , the way to cure Melancholy is this . First , the person troubled must be brought to this ; that he will content himselfe , to be aduised and ruled by the iudgement of others , and cease to rest vpon himselfe touching his owne estate : and by this shall he reape much quiet and contentation . Secondly , search and triall must be made , whether he hath in him any beginnings of grace , as of faith and repentance , o● no. If he be a carnall man , and wanteth knowledge of his estate , then meanes must be vsed , to bring him to some sight and sorrow for his sinnes , that his melancholy sorrow , may be turned into a godly sorrow . If he want faith and true repentance , some good beginnings thereof must be wrought in his heart . Thirdly , when he is brought to faith in Gods mercie , and an honest purpose not to sinne any more ; then , certaine mercifull promises of God , are to be laid before him : and he must be exhorted , to rest vpon these promises , and at no time to admit any imagination or thought , that may crosse the saide promises . Now the promises are these , and such like : Psal. 34. 9. No good thing shall be wanting to them that feare God. Psal. 91. 10. No euill shall come neere the godly man. 2. Chr. 15. The Lord is with you , while you are with him , and if you seeke him , he will be found of you . Iam. 4. 8. Draw neere to God , and he will draw neere to you . And the best meanes to cause any man thus diseased , to be at peace with himselfe , is to hold , beleeue , and know the truth of these promises , and not to suffer any bythought to enter into his heart , that may crosse them . Moreouer , though the former promises may stay the mind , yet will they not take away the humour , except further helpe be vsed . Therefore the fourth and last helpe , is the arte of Physick , which serues to correct and abate the humour , because it is a meanes by the blessing of God , to restore the health , and to cure the distemper of the bodie . And thus much touching the trouble of mind , caused by Melancholy . Sect. 3. The Second meanes whereby the bodie annoies the minde is , when it occasions trouble to the minde , by strange alterations incident to the body . When a man beginnes to enter into a Phrensie , if the braine admit neuer so little alteration ; presently the minde is troubled , the reason corrupted , the heart terrified , the man distracted in the whole bodie . Thus from the trembling of the heart , come many fearefull imaginations and conceits , whereof a man knowes not the cause . The same is procured by the swelling of the splene , by the rising of the entrals , by strange crampes , convulsions , and such like . The remedie hereof is this . First , it is still to be considered , whether the partie thus troubled , hath the beginnings of true faith & repentance , or no. If he hath , it is so much the better . If he hath not , ( as vsually such persons are meere naturall men , ) then the first dutie is , to vse all meanes , to stirre vp in him some godly sorrow for his sinnes , to bring him to the exercises of inuocation , and to some confidence in Gods mercy for pardon . Secondly , this beeing done , meanes must be vsed to take away the opinion conceiued , which will be done by giuing him information of the state of his bodie , and what is the true and proper cause of the alteratiō therof . This being knowne the griefe or feare conceiued , will easily be staied . For take away the false opinion , and inform the iudgement , and the whole man will be the better . Thirdly , the opinion beeing altered and reformed , it may be the alteration in the bodie will remaine : the partie therefore in that case must be taught , that it is a correction of God , and that God doth not barely suffer the correction to be inflicted , but is the very author of it , and therefore the partie is to be well pleased , and to rest himselfe in that will of God. For euery present estate , whether it be good or badde , is the best state for vs , because it comes by Gods will & appointment . And thus much touching the distinct kindes of distresses of minde : whereunto I adde this one thing further , that if we make examination of the estate of persons as are troubled with any of these fiue temptations we shall not vsually find them single , but mixed together , especially Melancholy , with terror of Conscience or some other temptations . For the distraction of the mind will often breed a distemper in the body , and the distemper of the bodie likewise will sometimes cause distraction of mind . Again , Melancholy wil oftēbe an occasion , ( though no direct cause ) of terror of Conscience ; & in the same manner the conscience touched and terrified with sense of the haynousnesse of sinne , and the Heauinesse of Gods wrath , will bring distemper of bodie by sympathy , and cause Melancholie . In this Case , if Question be made , what is to be done , I answere , that for mixt distresses , we must haue recourse to mixt Remedies , using in the first place the best meanes for the rectifying of the minde the principall growndes whereof haue beene before deliuered ; and then taking the seasonable aduise of the Phisitian , whose calling and seruice God hath sanctified for the cure and releefe of the bodie in case of extremitie . And so much of the first Sort of Questions , concerning Man simply considered in himselfe . The ende of the first Booke . THE SECOND AND THIRD BOOKES OF THE CASES OF CONSCIENCE , CONCERNING MAN STANDING IN RELATION to God and Man. Wherein are handled the Questions touching the worship of God , and the practise of Christian vertue . Now newly added vnto the former , and carefully examined according to the Authors owne breefes , and published for the common good by T. P. Bachelour of Diuinitie . Rom. 14. 23. VVhatsoeuer is not of Faith , is sinne . ALMA MATER CANTA BRIGIA PRINTED BY IOHN LEGAT , Printer to the Vniversitie of Cambridge . 1606. TO THE RIGHT HONOVRABLE , EDWARD LORD DENNIE , BARON of Waltham , &c. RIght Honourable . It vvas not vvithout speciall cause , that the famous Apostle of the Gentiles , entring into a serious meditation of the Calling and vv●…ke of the Ministerie , and grovving at length to some issue of his thoughts , crieth ●ut ( as it vvere ) in tearmes of Complaint ; And who is sufficient for these things ? For if ●nquirie be made into the reason of his demand , th● Scripture shall ansvver for him ; That Ministers are the Angels of the Lord of Hosts ; the Interpreters of his vvill ; th● Salt of the earth ; the Light of the World , And their Calling is , to carrie the Embassage of Reconciliation ; to manifest vnto man the pleasure of the Highest ; to season the corrupted heart instrumentally vvith grac● ; to inlighten the darkened minde , by the dispensation of sauing knovvledge , as the Sunne doth the Aire by the brightnesse of his beames . Novv these high Ti●les and greatvvorkes , euidently declaring the vveight and vvorth of that Honourable Commission , are not either giuen or assigned , onely in respect of publike and ordinarie duties , vvherein by Diuine ordinance they be made the mouth of God vnto Man by preaching , and againe of Man vnto God by prayer . For these are determined vpon certaine times and places , vvhen and vvhere they are to be put in execution , according to the laudable Constitutions and Canons of particular Churches : But in a further regard , as they haue receiued from God the Tongue of the Learned , and are indued vvith knovvledge and abilitie , to informe the Consciences of men touching euery action , vvhether personall appertaining to particular states , or relatiue emploied in the vvorshippe of God , and practise of Christian vertues , A gift , as no lesse necessarie , so of a farre larger extent then the other , and consequently performable vvithout limitation of time or place , in season , out of season , vvhensoeuer the minde requireth resolution in Case of doubt , or Comfort in distresse . The light of this candle is therefore erected vp on high , and set in open vi●vv , that it may communicate it selfe not to all in grosse , but to euery one in person . The Lords Interpreter in this sense , is to dispense his vvill in euery place & time , to the poore vvidovv of Sarep●a at her ovvne home ; to the Noble ●…uch of Ethiopia in his trauell ; to Dauid , that he may be dravvne to Confession of his sinne ; to Peter , for his restoring after his fall ; to the vveake , that they may be supported ; to the strong , that they may stand ; to th● VVauering minde for resolution ; to the Troubled soule for comfort and releefe . Hence it is apparent , that this Messenger of God must be ( as Paul saith ) a * complete man , in euery respect , armed and * well appointed vvith necessaries appertaining , for all purposes , to the honour of his Lord , and the credit of his Calling . He should be not onely a learned Text-man , mightie in the Scriptures ; a positiue Diuine , established in the truth ; a man prouided ad oppositum , to vvithstand and con●… the Aduersarie ; but a skilfull Cas●ist , readie at all assaies vpon good grounds of knovvledge and obseruation , to giue a Rule , to yeelde a Reason , to speake a vvord in time to him that is vvearie . VVhich last propertie , to omit the rest , beeing so essential ( as it is ) to the Calling and condition of a Minister ; yea of that importance ( as heretofore I haue declared to your Lords● . ) it seemeth strange , at least in my poore conceit , that among so many graue and learned discourses , published by vvay of Definition and Disputation in matter of Religion , ●evv or none haue beene framed and con●riued to this purpose ; that in this florishing estate both of our Church and Commonvvealth , none haue emploied their indeauours in the vnfolding and displaying of this Subiect ; yea , vvhereas they of the Popish Church haue beene so plentifull , or rather lauish in their a Summes , b Manuels , c Aphorismes , d Instructions , e Determinations , &c. for direction of their Confessours in Case-points ; that our Protestant Diuines for the most part , haue been so sparing and silent in speaking or vvriting of this Argument . Hovvbeit , the Lord in his most vvise prouidence , hath not vvholly denied this benefit vnto our Church . For notvvithstanding so great silence and forbearance in matter of Deuotion , as touching the rectifying of the Coscience , there hath beene of late yeares trained vp to this ende , a * speciall Instrument of his glorie , vvho beeing in time throughly grounded in the principles of one part of the Coses ; by many graue Counsells , and comfortable directions , fetched from the vvord , and gathered by long obseruation , hath cured the vvounds of many a distressed soule . And those diuine Tracta●es of his , novv gathered together since his death , and communicated to the Church of God , are full of heauenly meditations to that purpose . And as himselfe desired to leaue vnto posteritie , some memorie of his knovvledge in that kind , so the talent he receiued vvas not buried in his graue , but againe reuiued in the person of that faithfull Minister of Christ , the Author of this Booke , a man both for learning and pi●tie deseruedly reuerenced and renovv●…ed in the iudgements of all those that loue and embrace the Truth . VVho happily attempting the same course , and referring the vvhole bodie of his labours in preaching and vvriting thereunto principally ; proceeded vvith much aduantage , added vnto the Cases of Distresse other Heads of Questions , and in his latter time reduced them into such a Frame and Order , a● might best serue for an Introduction of Case-diuinitie , for the helpe and incouragement of others . The first Part of vvhich Frame being formerly commended by me to your Hon. I haue againe emboldened my selfe to present you vvith the rest , that so the vvhole may haue the freer passage from you , to the common vse of others . VVherein I haue taken vp no nevv ●●shion , but kept my self● to the commendable custome of vvriters in auncient●r ti●es , vvho haue betrusted the Church of God vvith the fruits of their indeavours , vnder the patronage of Honourable and vertuous Nobilitie . 〈◊〉 namely of that renounned * Phisitian of Antioche , and of S. 〈◊〉 vvho dedicated their sacred vvritings , the one to the Noble Theophilus , the other to the elect Lady and her children . And that vvhich mooued these holy penmen of Scripture to this practise , hath also incouraged 〈◊〉 vpon the same respects , to offer this Treatise to your Honourable fauour : First , because your Lordship hath beene long * acquainted vvith th● person , life , and labours of this man , and vvell grounded in t●● truth of Religion , the maine subiect of all his discourses . Secondly ; the Lord hath inlarged your heart by his grace , to yeeld * entertainment to that truth vvhich he did teach and vvrite : and the manifestation of your vvilling minde to accept of any Treatise compiled by him , giueth sufficient proofe of this point , ●uen i● mine ovvne knovvledge . Thirdly , you haue not contented your selfe to be barely informed in the knovvledge of the truth , but haue further desired * confirmation and assurance in the same . One instance hereof I must needes remember in this place : Tha● sundrie yeares since , it pleased you to set him a speciall Taske , the interpretation of that golden Text touching the Gaine of the greatest commoditie in the vvorld , ( Phil. 3. 8. ) for your further vnderstanding of the same , as himselfe reporteth to your great commendation : And great reason , you should tast both of his former and Latter fruits , who by your motion vvas incouraged to take the paines , and no doubt revvarded for his labour by a plentifull measure of your loue . Vpon these motiues , I haue novv at length exhibited vnto your Lordship the remainder of this present Introduction , my debt by bond of promise , and your due , by speciall right of patronage . If I be haply challenged of slacke payment thereof to this time , I desire to be holden excused . First , for that the totall Summe vvhich remained behinde vnpaied , vvas the greatest part , and therevpon required further respite , that it might be more easily collected , and more fully defraied . For though it be but one intir● heape , yet it consisteth of sundry particulars , all vvhich vvere to be throughly examined , that vpon the Account , there might be a mutuall agreement of the vvhole and the parts . And further , it vvas my desire , that seeing the debt must needes be discharged , and that to an Honourable person , it might be tendred in pure and Currant Coyne , vvhich might beare the triall of the touch-stone : A thing necessarie in these times , vvherein so much corrupt stuffe in this kind , passeth abroad from hand to hand . And thus heartily vvishing that these holy Rules of Religion and vertue , may be perused at your Lordships best leysure , and entertained in practise for your daily comfort and direction : cra●ing also your Honourable acceptation of my carefull indeauour in publishing them to the common veivve of the vvorld , I most humbly take my leaue : Beseeching the Almightie , vvho hath alreadie graced you vvith the true revvards of Uertue , Honour , and Nobilitie , to establish the same both in your person and issue in this vvorld , and after this life ended , to giue you that eternall inheritance of honour and happinesse , in the kingdome of glorie . From Eman. Coll. in Cambridge . Novemb. 20. 1606. Your Honours in all Christian dutie to be commanded , Thomas Pickering . THE SECOND BOOKE of the Cases of Conscience , concerning Man as he stands in relation to God. CHAP. I. Of the order of the Questions . HItherto I haue spoken touching the first sort of Questions of the Conscience , which concerne Man simply considered in himselfe as he is a man. In the next place come to be handled and resolued the Questions concerning Man , as he stands in relation . Now man standing in a two-fold relation ; either to God , or to man : according to this relation , the Questions come to be considered in their seuerall places . And first we are to treat of the Questions of Conscience touching man standing in relation to God ; to wit , as he is a Christian. All which for order sake may be reduced to foure heads . I. Concerning the Godhead . II. Concerning the Scriptures . III. Concerning religion , or the worship that is due vnto God. IV. Concerning the time of the worship of God , namely the Saboth . CHAP. II. Of the Godhead . Touching the Godhead , there are two maine Questions . I. Question . Whether there be a God ? BEfore we come to answer the Question , this one caueat must be remembered , that it is a maine Ground and Principle in all Religions whatsoeuer , not to be doubted of , or called into question , That there is a God. Heb. 11. 6. He that commeth to God , must beleeue that God is . As for those that are commonly tearmed Atheists , which denie that there is a God , they are to be punished with death , as not worthie to liue in humane societie ; and the greatest torment that can be deuised by the witte of man , is too good for them . For if those be holden as Traytors to an earthly Prince , and are most deseruedly adiudged to death , that reuile his person , and denie his lawfull authoritie : then they that call into question the Godhead ; are much more worthie to be esteemed traytors to God , and consequently to beare the iust punishment of their rebellion , death it selfe . For this cause I doe not meane to dispute the question , whether there be a God or no ; and thereby minister occasion of doubting and deliberation in that which is the onely maine Ground and pillar of Christian religion : But rather my purpose is , in shewing that there is a God , to remooue , or at least to help an inward corruption of the soule that is great and dangerous , whereby the heart and conscience by nature denieth God and his prouidence . The wound in the bodie that plucks out the heart , is the most dangerous wound that can be : and that opinion that takes away the Godhead , doth in effect rend and plucke out the very heart of the soule . This Caueat premised , I come now to the point in hand , to shew that there is a God. And for our better knowledge and assurance of this truth , we are to remember thus much , that God hath giuen vnto man a threefold light : the one of nature , the other of grace , and the third of glorie . And by these , as by so many degrees of knowledge , the minde beeing inlightened by God , receiueth direction in the truth of the Godhead , both for this present life , and for that which is to come . 〈◊〉 If it be demaunded , in what order God hath reveiled this light vnto man : I answer , that the light of nature serues to giue a beginning and preparation to this knowledge : the light of grace ministers the ground , and giues further proofe and euidence : and the light of glory , yeelds perfectiō of assurance , making that perfectly and fully knowne , which by the former degrees was but weakly and imperfectly comprehended . Of these three in order . Sect. 1. The light of nature is that light , which the view and consideration of the creatures both in generall and particular , affordeth vnto man. From the light of nature , there are fiue distinct arguments , to prooue that there is a God : the consideration whereof will not be vnprofitable , even to him that is best setled in this point . I. The first is taken from the creation and frame of the great body of the world , and the things therein contained : Rom. 1. 20. The inuisible things of him , that is , his eternall power and Godhead are knowne by the Creation of the world beeing considered in his workes . And out of this excellent frame of the world , the truth of the Godhead may be sundry waies prooued and maintained . First , I would aske this question : This goodly frame of the world , had it a beginning , or no beginning ? Let either part , or both be taken . Let it first be said , it had no beginning , but is eternall , as the Atheist holdeth . Then I reason thus : If it had no beginning , the world it selfe is God , and all the creatures that are therein , from the greatest and highest , to the least and basest ; yea , euery droppe of water in the sea , and euery corne of sand by the sea shore , are Gods. The reason is , because according to this opinion , they haue their being of themselues without beginning ; and that which is a substance of it selfe , & hath no beginning , is very God. Againe , if the world had no beginning , then it hath also no ending . For that which is without beginning , is without ending . Now all things in the world are lyable to corruption , and consequently are subiect to an ende . For whatsoeuer is corruptible , the same is finite : therfore the world had a beginning . Now if it had a beginning ; then I demand , how it was made ? did it make it selfe ? or was it made of nothing ? If it be affirmed , that it made it selfe , then the world was before it was . If it be said , it came from nothing : that also cannot be . For nothing brings forth nothing : and that which is nothing in it selfe , cannot bring forth something : therefore it is absurd in reason to say , that nothing brought forth this world . And hereupon it must needes remaine for a truth , that there was some substance eternall and Almightie that framed this goodly Creature the World , besides it selfe . If a man comes into a large forrest , and beholds therein goodly faire buildings , and sundrie kinds of hearbs , and trees , and birds , and beasts , and no man : he will presently reason thus with himselfe : these buildings are the workemanship of some man , they were not from all eternity , they did not reare themselues , neither did the hearbs , the trees , the birds , or the beasts build them : but of necessitie they must haue some first ●ounder , which is man. In like manner , when we consider this world , so goodly a creature to behold , though we see not the maker thereof , yet we cannot say that either it made it selfe , or that the things therein contained made it , but that the Creator of it , was some vncreated substance , most wise , most cunning , and euerlasting , and that is God. Secondly , from this frame of the world and the consideration therof , I reason thus . In the world there are foure sorts and kindes of creatures . The first bare and naked substances , that haue neither life , sense , nor reason in them : as , the sunne , the moone , the starres . The second that haue substance and life , but no sense nor reason : as , plants , trees , and hearbs . The third that haue no reason , but both substance , life , sense , and power to mooue themselues : as , the beasts of the land , and fishes of the sea . The fourth are such as haue all , namely substance , life , sense , and reason : as men . Now these foure sorts of creatures excell one another in properties and degrees . For the first of them which are meere substances , doe serue those that haue life , as the trees and the plants . The trees & the plantes serue the creatures that haue sense & life , as the beastes and the fishes . The beastes and the fishes serue man , that hath substance , life , sense , and reason . And amongst them all we see that those which haue more gifts are serued of those which haue lesse , as , the sunne and moone serue the plantes , the plantes and hearbes serue the beasts , and the beasts serue man , and that creature that hath most giftes is serued of all . Man therefore excelling all these must haue something to honour and serue , which must be more excellent then the other creatures , yea then himselfe , and that is a substance vncreate , most holy , most wise , eternall , infinite , and this is God. Thirdly , all particular creatures whether in heauen or in earth are referred to their certaine particular and peculiar endes , wherein euery one of them , euen the basest and meanest is imployed , and which they doe all accomplish in their kind . And this is a plaine proofe , that there is one that excelleth in wisedome , prouidence , and power , that created all these to such endes , and hath power to bring them thereunto : and who is this but God ? II. The second sort of arguments drawn from the light of nature , are taken from the preseruation and gouernment of the world created ; and these are touched by the Holy Ghost , when he saith , that God left not himself without witnesse , in that in his prouidence he did good , and gaue raine from heauen , and fruitfull seasons , filling our hearts with ioy and gladnesse . The particulars drawne from the gouernment of the world are these . First , our food whereby we are nourished , is in it selfe , a dead foode , void of life , and yet it serues to maintain and preserue life : wheras in reason , it is more fit to choke and stuffe our bodies , then to feede them . Secondly , our garments which we weare , are in themselues cold , and voide of heate , and yet they haue this vse to preserue heate , and to sustaine life in the extremitie of cold . Therefore there must needes be an omnipotent and diuine power , that giues vnto them both such a vertue , to feed and preserue the life and health of man. Thirdly , the raine falling , and the sunne shining vpon one & the same plot of groūd , causeth it to bring forth in his season a hundred seuerall kindes of hearbes and plants , wherof euery one hath a seuerall , and distinct ●●ower , colour , forme , and sauour : whence comes this ? Not from the raine , for it hath no life in it selfe , and besides it is in it selfe all one : nor from the sunne , or the earth : for these also in their kind are all one , hauing in them no such power , wherby they should be the authors of life : therefore the differences of plants in one ground , may convince our iudgements and teach vs thus much ; that there is a diuine and heauenly power aboue , and beside the power of these creatures . Fourthly , take an example of the bird and the egge . The bird brings forth the egge : the egge againe brings forth the bird . This egge considered in it selfe , hath in it neither life nor soule , and the bird can giue it neither ; for all that the bird can doe is to giue it heat , and no more . Within the shell of this egge is made a goodly creature , which , whē it comes to some perfection , it breakes the shell . In the shell broken , we shall see the nibbe , the wing , the legge , and all the parts and members of a bird . Now let this be considered , that the egge brought not forth this goodly creature , nor yet the henne . For the egge had no such power or vertue in it selfe ; and the hen gaue but her heat ; neither did man doe it : for that which was done , was within the egge , and within the shell . It therfore was some other wonderfull power and wisedome that made it , and brought it forth , that surpasseth the power of a creature . Again , consider the generation of the silk-worme , one of the least of the creatures , and from it we haue a notable demonstration of a divine providence . This little worme at the first , is but a small seede like vnto linseed . The same small seed breeds it and brings it forth . The worme brought forth , and growing to some bignesse , at length weaues the silke ; hauing woven the silke , it winds it selfe within it , as it were in a shell : there hauing lodged for a time , it conceiues a creature of another forme , which being within a short space p●rfited , breakes the shell and comes forth a flie . The same flie , like a dutifull creature , brings forth the seed againe , and so continues the kind thereof from yeare to yeare . Here let it be remembred , that the flie hauing once brought forth the seede , leaues it and dies immediately : and yet the seede it selfe , though exposed to wind and weather , and vtterly neglected of man , or any creature , at a certaine time within few moneths becomes a worm . Whēce should al this proceede , but from a creator infinitely powerfull and wise , who by his admirable power and prouidence , dispenseth life , beeing , and propagation , euen to the least things in their particular sorts and kinds ? III. The third sort of Arguments from th● light of nature , are taken from the soule of man. This soule is endued with excellent gifts of vnderstanding and reason . The vnderstanding hath in it from the beginning certaine principles , whereby it knowes and discernes good and bad , things to be done , and things to be left vndone . Now man cannot haue this gift to discerne between good and euill , of , or from himselfe : but it must needes proceede from another cause , which is power , wisedome , and vnderstanding it selfe , and that is God. Againe , the conscience , another gift of the soule of man , hath in it two principall actions ; testimony , and iudgement : by both which the trueth in hand is evidently confirmed . Touching the testimonie of conscience : let it be demaunded of the Atheist , whereof doth conscience beare witnesse ? he cannot denie , but of all his particular actions . I aske then , against whome , or with whome doth it giue testimony ? the āswer wil easily be made , by the heart of any man , that it is with or against himselfe . Furthermore , to whome is it a witnes ? Neither to men , nor to angels : for it is vnpossible that any man or angel , should either heare the voice of cōsciēce , or receiue the testimonie thereof , or yet discerne what is in the heart of man. Hereupon it followes , that there is a substance , most wise , most powerfull , most holy , that sees and knowes all things , to whome conscience beares record , and that is God himselfe . And touching the iudgement of conscience ; let a man commit any trespasse or offence , though it be done in secret , and concealed from the knowledge of any person liuing : yet Conscience , that knoweth it , will accuse him , terrifie him , cite him before God , and giue him no rest . What or where is the reason ? man knowes not the trespasse committed : and if there be no God , whome shall he feare ? and yet he feares . This also necessarily prooueth , that there is a iust and mightie God , that will take vengeance vpon him for his sinne . IV. The fourth argument from nature , is this : There is a ground or principle written in euery mans heart in the world , none excepted , that there is a God. Reasons for proofe hereof , may be these . First , the Gentiles worshipping Idoles , made of stocks and stones , doe acknowledge herein thus much , that there is something whereunto honour and seruice is due . For man by nature is proud , and will neuer yeeld to bow the knee of his bodie before a stocke or a stone to adore it , vnlesse he thinke and acknowledge that there is in them a diuine power , better then himselfe . Secondly , the oath that is taken for Confirmation , commonly tearmed the assertorie oath , is vsed in all countries . And it is , for the most part , generally taken to be a lawfull meanes of confirming a mans word , when it is bound by the oath taken . Iacob and Laban beeing to make a couenant , Iacob sweares by the true God , Laban by his false gods , and by that both were bound to stand to their agreement , and not to goe backe : therefore neither of them did , or durst breake their oath . And among the Gentiles themselues there are fewe or none to be found , that will falsifie their word giuen and auowed by oath . Whereupon it is a cleare case , that they acknowledged a Godhead , which knowes and discernes their hearts , yea that knowes the truth , and can and will plague them for disgracing the truth by lying . Thirdly , we are not lightly to passe ouer the vsuall tearmes and ordinarie speech of all nations , who are woont vpon occasion to say : it raines , it thunders , it snowes , it hailes . For , saying this , one while they reioyce and are thankefull , otherwhiles they feare and are dismaied . They say not , nature or heauen raines or thunders : for then they would neither reioyce nor tremble . In that therefore they speake this commonly sometimes reioycing , sometimes fearing , it may probably be thought , that they acknowledge a diuine power , which causeth the raine to fall , and the thunder to be so terrible . Againe , for better proofe hereof , it is to be considered , that since the world began , there could not yet be found , or brought forth ; any man that euer wrote , or published a discourse , more or lesse , to this purpose , that there was no God. If it be said , that some histories doe make mention of sundrie , that haue in plaine tearmes denied there is a God , and that this is no lesse daungerous , then if a treatise of that subiect should be written , and set forth to the open view of all . I answer , indeede in the writings of men , we doe read of some that blasphemed God , and liued as without God , and they haue alwaies beene properly and deseruedly tearmed Atheists . Others haue denied , that made and faigned gods , that is , Idols , are gods . And amongst the heathen that liued onely by the light and direction of nature , all that can be brought is this , that some men in their writings haue doubted whether there were a God or no , but none did euer positiuely set downe reasons to prooue that there was none . V. The fifth and last argument from nature , is that which is vsed by all Philosophers . In the world there is to be seene an excellent wise frame and order of all things . One creature depends vpon an other by a certaine order of causes : in which , some are first and aboue in higher place , some are next and inferiour , some are the basest and the lowest . Now these lowest are mooued of those that are superiour to them , and alwaies the superiour is the cause of the inferiour , and that whereof the inferiour depends . Something then there must be that is the cause of all causes , that must be caused by none , and must be the cause of all . For in things wherein there is order , there is alway some first and soueraigne cause : and where there is no first nor last , there the Creatures are infinite . But seeing all creatures are finite , there must be somewhat first , as well as last . Now the first and the last cause of all is God , which mooueth all , and to whome all creatures doe tend , as to their ende , and which is mooued of none . Notwithstanding all these reasons grounded in nature it selfe , it may be some man wil say , I neuer saw God , how then shall I know that there is a God ? Ans. Why ? wilt thou beleeue no more then thou seest ? Thou neuer sawest the winde , or the aire , and yet thou beleeuest that there is both . Nay , thou neuer sawest thine owne face but in a glasse , and neuer out of a glasse , and yet this contenteth thee . Why then may not this content thy heart , and resolue thee of the Godhead , in that thou seest him in the glasse of the creatures ? True it is , that God is a spirit inuisible that cannot be discerned , by the eie of flesh and blood , yet he hath not left vs without a meanes , whereby we may behold him . For looke as we are woont by degrees to goe from the picture to the painter , and in the picture to behold the painter himselfe : euen so by the image of God , written ( as it were ) in the face , and other parts of the creatures in the world , may we take a view of the wisdome , power , and prouidence of the Creator of them all , who is God himselfe . And these are the principall proofes of the Godhead , which are reuealed in the booke of nature . Sect. 2. The second ground of proofes , is taken from the light of grace . And it is that light which God affordeth to his Church in the writings of the Prophets and Apostles , and this giues a further confirmation then nature doth . For the light of nature , is onely a way or preparation to faith . But this light serues to beget faith , and causeth vs to beleeue there is a God. Now in the scriptures of the Prophets and Apostles , we shall see amongst the rest three distinct proofes of this point . First , expresse testimonies that doe in plaine tearmes , note vnto vs the Godhead . Secondly , expresse prophecies and reuelations of things to come , euen many hundred and thousands of yeares , before they came to passe . Yea things that are to come are foretold in the word of God , so and in that very manner , that they shall be in the time , wherein they are to be fulfilled . Now there is no man able of himselfe to know or foresee these things to come ; therefore this knowledge must rest in him alone , who is most wise , that perfectly vnderstandeth and beholdeth things that are not , and to whom all future things are present , and therefore certain . Thirdly , the word of God reuealeth many miracles , which doe exceede and surpasse whole nature , yea all naturall causes : the doing and working whereof , is not in the power of any meere creature in the world . As for example : the making of the sunne against his naturall course , to stand still in the firmament ; of the waters , which are naturally flowing , to stand as a wall , and the bottome of the sea to be as drie land . The maine ende whereof is , to shew that there is an absolute and almightie power : which is the author of nature it selfe , and all naturall things , and ordereth both it and them , according to his pleasure . Sect. 3. The third ground of proofes , is fetched from the light of glorie . And this is that light which God affords vnto his seruants after this life ended , in the kingdome of heauen , wherein all imperfection of knowledge being taken away , they shal see God face to face , and haue a full and perfect knowledge of the Godhead . To this purpose the Apostle saith , that in the world we know in part , & we see as it were in a glasse . The cōparison is worth the marking . For there he compareth our knowledge of God , that we haue in this life , to a dimme sighted man , that can see either very little , or nothing at all , without his spectacles . And such is our sight & comprehension of God , darke and dimme , in that we cannot behold him as he is , but onely as he hath manifested himselfe vnto vs , in and through the glasse of the word and Sacraments , and by the spectacles of his creatures . But the time will come , when the skales of our eies shall be washed off , and they shall be made as cleare as cristall , when the imperfection and weaknes of our vnderstanding shall be cleane remooued , and then we shall be inabled to see God clearely and fully face to face . Thus the first Question is answered , that there is a God. II. Question . Whether Iesus the sonne of Mary , be the sonne of God , and Redeemer of the world ? BY propounding this Question ( as in the former ) I meane not to make a doubt touching the godhead of Christ , which is one of the principall groundes of our religion , but to take away , or at least , preuent an inward corruption of the heart in thē , that are weake in knowledge ; whereby they may be brought sometimes to make doubt and question of the diuinitie of Christ , and therefore haue neede to be resolued in the truth hereof . Now for the proofe of this point , that Christ is God , I will lay downe these grounds . I. The summe & substance of the Bible is to conclude , that Iesus the sonne of Mary , is the sonne of God , and the Redeemer of mankinde ; and it may be concluded in this syllogisme . He that shall come of the seede of Abraham and Dauid , and in time shall be borne of a Virgin ; that shall preach the gladtidings of the Gospell , satisfie the law , offer vp an oblation of himselfe for the sinnes of them that beleeue : ouercome death by his death and resurrection , ascend into heauen , and in fulnesse of time come againe to iudge both the quicke and the dead , is the true Messias and Sauiour of the world : But Iesus of Nazareth the sonne of Marie is he in whome alone all these things shall come to passe : Therfore he onely is the true Messias and Sauiour of the world . The proposition or first part of the argument , is laid downe in the old Testament : the assumption or second part , in the New. The conclusion is the question in hand , the scope and drift of them both . II. Ground . In Daniel 9. 24. it was prophecied , that after the time of 70. weekes , that is , 490. yeares , the Messias should be exhibited . By which prophecie it is manifest , that the Messias is alreadie come into the world . For from that time till now , there are at the least 2000. yeares , as may plainly be seene by humane histories , and by the motions and course of the heauens . It is also plaine from hence , that hauing bene exhibited and come in the flesh , he hath made satisfaction by his death to the wrath of God for sinne . Hence it followes , that he is the very true Messias and Redeemer of the world , because from that time there was neuer any to whome this title , and the forenamed properties , might so truly agree , as to this Iesus the sonne of Dauid . III. Ground . Iesus the sonne of Mary did teach , professe , and dispute , that he was God , that he and his father were one , and he tooke vnto himselfe the honour of God , Ioh. 7. and 8. An evident argument that he was so , as he professed and preached himselfe to be . For neuer any creature chalenged to himselfe the honour of God falsly , but was discouered and confounded . Adam for affecting and aspiring to it , was cast out of Paradise . And Herod for it died miserably , Act. 12. And diuers Popes are recorded in Ecclesiasticall stories , to haue taken this honour vnto themselues : and there was neuer any sort of men in the world , that had more fearfull iudgments vpon them , then they . But Christ chalenged this to himselfe , and prospered : and God did most seuerely reuenge his death both vpon Herod and Pilate , as also vpon the Iewes , and Emperours of Rome , that persecuted the Church . IV. Ground . Christ while he was on earth , before he ascended into heauen , promised his Disciples to send his spirit vnto them , so to assist them , that they should be able to do greater works , then himselfe did , Ioh. 14. 12. &c. Now whē Christ was ascended , the euent was strange , and yet fully answerable to his promise . For the disciples were but fewe , twelue in number , and all vnlearned , and yet they preached in the name of Christ , and by bare preaching ( without humane eloquence , and the giftes of nature ) conuerted many nations , yea , the whole world . And though themselues were but weake men , and preached things absurd to the corrupt reason of man : yet they wonne many soules to God , and conuerted the world . V. Ground , is borrowed from the testimony of the Heathen , who haue recorded in their writings , the very samethings touching Christ which are reuealed in the scriptures . Iosephus a Iew , and an enemie to Christ , in his eight booke of antiquities , Chap. 4. speakes the same things of Christ , that Mathew doth , that he was a most worthy man , that he wrought many miracles , and that he rose from the dead . Others affirme , that he was crucified vnder Pilate in the time of Tiberius , and that Tiberius would haue put him in the number of his gods . Againe , heathen writers report , that at his death , vnder the raigne of Tiberius , all the oracles of the world ceased , and the great god Pan ( as they say ) then died . CHAP. III. Of the Scriptures . The second maine question , is touching the truth of scripture , Whether the scriptures be the true word of God ? THe answere is , that they are . And the grounds of this assertion , may be reduced to sixe heades . Sect. 1. The first , is taken from the causes , namely , the author and writers of the scriptures . Touching the Author , the scripture referreth it selfe vnto God. Therfore he alone is the true and vndoubted author thereof , and none but he . The sufficiencie of this consequence , stands vpon these grounds . First , if god were not the author of scriptures , there would be no one booke in the earth so fabulous and so full of errour as it , which to say , is blasphemy . For it speakes such things , as neuer any could speake , but God. Secondly , if it were not the booke of God , then all Gods will should be hidden , and God should neuer yet haue reuealed his will to man. Thirdly , if it had not beene the word of God , the falshood therof would haue beene detected long agone . For there hath beene nothing falsly said of God at any time , which he himselfe hath not at some time or other , opened and reuealed . Euen as he did detect and discouer the falshood of the false prophet Hanan● Ier. 28. 16. and Gods heauie hand , no doubt ; would long since haue beene vpon the Ministers and preachers of this word , if they had vniustly and wrongfully fathered it vpon him . Againe , for the writers and penmen of scripture , Moses , the Prophets , and Apostles in their writings , doe not set forth their own glory , nobility , or vertues : but all with one consent , haue acknowledged directly and plainely their owne errors , and faults ; yea such faults as may be disgracefull to themselues , and their posteritie , and yet they haue done it . A plaine proofe , that they were not carried by policie , and naturall reason , but were holy men , guided by the Holy Ghost . For if they had beene guided by reason , they would neuer haue written that , which would haue tended to their owne disgrace : but would rather haue comended thēselues , their name , stocke , and linage . Againe , humane authors in their discourses , doe commonly write of the praises and vertues of men , of whome they write . But the penmen of scripture , with one consent , giue all to God ; yea , when they speake of commendation due to men , thy giue it all to God in men . God is in their writings , the beginning , the ende , & all . Sect. 2. A second head of reasons , is taken from the Matter , and Contents of the Scriptures , which are manifold . The principall are these . First , the Scripture doth that , which no other bookes can doe . For it sets out the corruption of mans nature by sinne ; the fountaine of this corruption ; & the punishment of the same , both in this life , and the life to come : it discouereth sinnefull mans particular thoughts , lusts , and affections , which neuer any book hath don beside it . No Philosopher was euer able to make so true record , and so plaine declaration of the thoughts , motions , and affections of the heart . The reason of man cannot discerne them by nature , vnles it receiue a further light by grace , then it hath naturally in it selfe . Yea the Scripture sets downe things , that no mans heart can imagine , & yet are true by experiēce . For example : that it is an euill thought to thinke there is no God , mā by nature cānot imagine , but yet it is true in experience , & by the light of the word . And therefore Dauid saith , The foole hath saide in his heart , there is no God. Secondly , the maine Contents of this booke , are sundrie articles of faith , all which are farre aboue the reach of humane reason , and yet they are not against it ; but at least some of them may be prooued by it . For example , that there is a Redeemer of the world , is an article of faith , aboue reason : yet not against the same . For in naturall vnderstanding , God is not all iustice , and no mercie . But if there were no redeemer , then should God be all iustice , without mercie . Now because he hath reuealed himselfe to be as well mercifull , as he is iust , reason concludes , there is a redeemer . Againe , that this Redeemer should be God and man , is aboue reason ; yet not against it . For reason teacheth , he must be God , that he might satisfie the infinite iustice of God for sinne ; which none but God can doe . Againe , that he must be man , because man hauing sinned , man must be punished for the sinne of man. Thirdly , in the scripture there are sundrie predictions made before hand particularly , which notwithstanding were not to come to passe till an 100 , 200 , 300 yeares after , & all these predictions in the same manner as they haue bin foretold , haue bin fulfilled . Iacob in his will foretold , that the scepter should not depart from Iudah till Shiloh , that is , the Messias came . This was verified , euen as it was foretold . For a little before Christs birth , the scepter was taken from the Iewes , and translated vnto the Romane Empire . And Herod put the whole colledge of the Iewes , called their Sanedrim , to the sword , in which colledge was the heire apparent of the Kings blood . Againe , Balaam Num. 24. 24. foretold that Kittim , that is , the Grecians and the Romans , should subdue Eber , the people of the East , and that also was afterward verified . For the Hebrewes and Assyrians , were afterward ouercome by the Grecians , and Cilicians . The Apostle Paul in his time foretold the destruction of the Romane Empire , and the reuealing of Antichrist , 2. Thes. 7 , 8. &c. which prophecie was shortly after fulfilled . For Antichrist grew from those times by little and little , till at length he came to sit in the Emperours throne . Men indeede may foretell things to come , but things foretold by them are present in their causes , and so they know and foretell them , not otherwise . But God foretelleth simply , and the scriptures foretell simply , therefore they are the word of God. Fourthly , the law , a part of the scripture , is propounded most purely & perfectly without exception or limitation . Whereas , in all mens lawes some sinnes are condemned , but some be tolerated and permitted . But in Gods law euery sinne is condemned , & none either forborne or excused . Lastly , the style and speech of the Scripture is plaine and simple without affectation , and yet full of grace and maiestie . For in that simple style , it commandeth the whole man , bodie and soule ; it threatneth euerlasting death , and promiseth euerlasting life : and it doth more affect the heart of man , then all the writings in the world whatsoeuer . Sect. 3. The third reason to induce vs to receiue the scriptures , as the word of God , is taken from the Effects : whereof I note onely two . I. The doctrine of Scripture in the Law , and specially in the Gospel , is contrarie to the corrupt nature of man. Whereupon Paul saith , The wisdome of the flesh , is enmitie against God. And yet the same word , beeing preached by the Minister appointed by God , conue●teth nature , and turnes the heart of man vnto it , in such sort , as in this last age it hath wonne a great part of the world , to the imbracing thereof . Now in reason this is impossible , that a thing which is so flat against mans corrupt nature , should notwithstāding preuaile with it so farre , as to cause man to liue and die in the profession & maintenance thereof . Wee are woont to reiect the writings of men , if they please not our humors ; whereas this word of God , is of force to mooue and ●●cline our affections , though neuer so much censured , crossed , and controlled by it . And this shewes that God is the author thereof , from whome the word of creation came , to which euery thing at the first yeelded obedience . II. The word of God hath this effect , to be able to minister comfort and releefe , in all distresses of bodie or minde , yea in the greatest and most desperate troubles , and vexations of the Conscience . And when the helpes of humane learning and Philosophie ( which are of great vse and force in other cases ) haue done all that they can , to the very vtmost , without effect or successe : euen then the sweete promises of the Gospel , will reuiue and raise vp the heart , and giue it full contentment and satisfaction . Expetience shewes this to be a confessed truth in particular cases : and it teacheth , whence and frō whome this word proceedeth , wherein these promises are contained , namely , from God. For when he sets the Conscience vpon the racke , the Word that releeueth and refresheth the same , must needs proceede and come from him alone . Sect. 4. The fourth reason , is taken from the Properties of Scripture . I will name onely two . The first , is Antiquitie , which most plainly appeares in the historie , though the doctrine it selfe be as ancient . The Scripture contains a continued historie , from age to age , for the space of 4000 yeares before Christ , euen from the beginning . Humane histories , that are of any certentie or continuance , begin onely about the time of Ezra , and Nehemiah . As for those which were written before , they are onely fragments , and of no certentie . The second propertie , is Consent with it selfe , in all parts , both for the matter , scope , and ende . The writings of men doe dissent from themselues , by reason of ignorance , & forgetfulnes in the authors . But the word of God , agrees with it selfe most exactly , and the places that seeme to disagree , may easily be reconciled ; which shewes that holy men , by whome it was penned , were not guided therein by their owne priuate iudgement , but were directed by the wisdome of the spirit of God. Sect. 5. The fift reason , is drawne from the Contraries . The Deuill and wicked men , are in iudgement and disposition , as contrarie to scripture , as light is to darkenes . I prooue it thus . Let a man read any booke of Philosophie , and labour to be resolued of any one point therein , he shall neuer be tempted to infidelitie . But if the same man , reade the bookes of Scripture , and labour to vnderstand them ; he shall haue within himselfe , many motions and temptations , not to beleeue , and obey it . Now what should be the cause thereof , but that these bookes are the word of God , which the Deuill laboureth to oppugne with might and maine ? Againe , consider the same in the practise of wicked men . They will not brooke the rebuke of their sinnes , namely , their Idolatrie , blasphemie , and other notorious crimes , by scripture ; but will seeke the blood and life of him , that shall sharply taxe , and reprooue them . And hence it was , that wicked Kings so persecuted the Lords Prophets . Yea further , let it be marked , that these wicked men , that are tainted with these horrible crimes , and cannot abide the word , nor teachers thereof to the death , haue commonly fearefull endes . Now the opposition of Satan , and wicked men to the word shewes the scriptures to be a most holy word , and indeede the very word of God. Sect. 6. The sixt reason , is taken from sundrie testimonies . First , of holy Martyrs , in the Olde and New testament , who haue giuen their liues for the maintenance of this word , and sealed the same with their owne hearts blood ; yea suffered the most horrible and exquisite torments , that the wit of man could deuise , and that most patiently and willingly , not beeing daunted or dismaied . The stories of Martyrs in all ages , confirme this truth , especially of those that suffered before , in , and after the times of the tenne bloodie persecutions . And. vnlesse they had beene supported by a d●●ine power , in so good a cause , they could neuer , so many of them , haue suffered in such manner , as they did . The second , is the testimonie and consent of Heathen men , who haue recorded the very same things , at l●ast many of the principall , that are set downe in the Bible . If this were not so , man should haue some colourable excuse of his vnbeleefe . And these things which they record , were not all taken out of the Scripture , but were registred to memorie by Historiographers , that liued in the times , when they were done . Such are the stories of the Creation , and Flood , of the tower of Babel , of the Arke , of Abraham and his possessions , of Circumcision , of the miracles of Moses , of the birth of Christ , and the slaughter of the young children , of the miracles of Christ , of the death of Herod , Agrippa , and such like . And these we take for true in humane stories : much more then ought we to doe it in the word of God. The third testimonie , is of Miracles . The ●octrine of scripture was confirmed by miracles , wrought by the teachers thereof , the Prophets and Apostles , aboue all power & strength of nature , and such as the Deuill can not counterfeit ; as the staying of the sunne , and the raising of the dead , &c. The fourth , is the testimonie of the Holy Ghost , which is the argument of all arguments , to settle and resolue the Conscience , and to seale vp the certaintie of the word of God. If any shall aske , how this testimony of the Holy Ghost may be obtained , and beeing obtained , how we may discerne it to be the testimony of the Holy Ghost , and not of man : I answer , by doing two things . First , by resigning our selues to become truly obedient to the doctrine taught . Ioh. 7. 17. If any man will doe my fathers will , ( saith Christ ) he shall know of the doctrine whether it be of God. Secondly , by praying vnto God for his Spirit , to certifie our consciences , that the doctrine reveiled , is the doctrine of God. Aske ( faith our Sauiour Christ ) & it shal be giuen you seeke , and ye shall find : knock , and it shall be opened vnto you . For he that asketh , rece●●eth . Mat. 7. 7 , 8. Againe , Your heauenly father will giue the Holy Ghost ; to them that desire him , Luc. 11. 13. And , If any man lacke wisdome , let him aske it of God , who giueth to all men liberally , and reprocheth no man , and it shall be giuen him . Iam. 1. 7. Sect. 7. Now hauing set down the proofes of this point , before I come to the next Question , some speciall Obiections against this doctrine , are to be answered , and resolued . For there haue not beene wanting in all ages , both Atheists , and others , who haue professedly excepted against it , and of set purpose , haue vndertaken to call the written word of God into Question . Such were Celsus , Lucian , Iulian , Porpherie , Apelles , and others . From whome some of latter times hauing receiued the poison of Atheisme , and prophanesse , haue not ceased as much as in them lyeth , to oppugne sundry parts and portions of holy scripture . Their principall reasons and exceptions , I will propound , and answere one by one . And first , they except against that which is written , Gen. 1. 16. where it is said , God made the sunne the fourth day . Now , say they , the sunne is the cause of the day ; and therefore there could not be three daies , before the sunne was created , considering that the effect is not before the cause , but the cause before the effect . I answere . First , we must put a difference betweene cause and cause . For of causes , some be the highest , some subordinate vnto them . The highest and first cause , of all creatures , is God himselfe , from whom all things at the first immediately flowed , without any relation to their causes in nature . And thus were the first , second , and third daies created and appointed immediately from God , and distinguished from the night , by an intercourse of light , ordained by him for that purpose . But the subordinate and inferior cause of the day , in order of nature , was the sunne , and that by the same appointment of God : and this cause was not set in nature , as the cause of the day , before the fourth day of creation ; for then it pleased him to make it his instrument , to distinguish the day from the night , as also for other ends and vses . And therfore it is no marueile , though the day was created before the sunne , the instrumentall cause thereof : considering that it was created before the sunne was set in the heauen , by the Creatour himselfe . Secondly , we must distinguish of times : which are either of creation , or gouernment : and there is one regard to be had of things while they were in making , and another after they were created . Now it is true , the sunne is the cause of the day and the night , in the time of the gouernment of the world , but it was not so in the time of the first making of all things . For in the three first daies of the world , there was day and night without the sunne , by a vici●●itude of light and darkenes , which the Lord made , and nature could neuer haue found out , had not the word reuealed it . But since the creation , in the time of gouernment , the sunne is but an instrument appointed by God to cary light , and he that made the light , can now in the gouernment of the world , if it pleased him , put downe the sunne from this office , and by some other meanes distinguish the day from the night ; therefore no marueile though he did so in the beginning . The second Obiection , is touching the light of the Moone . Moses saith , it is one of the great lights which God made . Now , say they , in all reason according to humane learning , it is one of the least of the planets , and lesse then many starres . Answ. It is true which the holy Ghost saith by Moses , and yet the Moone is lesse then the Sunne , yea then many of the starres . For one and the same starre , in a diuers and different respect , may be tearmed greater and lesser . And in that place the Scripture speaks of the Moone , not in regard of other starres greater then it : but in respect of our se●se , because it appeareth greater in quantitie , and really communicateth more light ; yea , it is of more operation and vse to the earth , then any of the starres in the heauen , sauing the Sunne . The third Obiection Moses saith , Man & Beast were made of the earth , and Fishes of the waters . But all humane learning auoucheth , that the matter of euery creature , consisteth of all the foure Elements , earth , water , fire , and ●●re . Ans. Moses speaketh onely of two , which were the principall , and in them includes the other ; because they are impure , & mixt with the other since the fall . Againe , some learned auouch , that all creatures are made of earth & water only , as being the two maine materiall principles of the all ; and not of ayre , nor of fire . And this accords with Moses , and is no doubt , a truth , that he speaks onely of the principall matter of these creatures : & yet the fire and ayre , are and may be called elements , or beginnings , because they serue to forme , preserue , and cherish the creatures . The fourth Obiection . Gen. 3. it is said , that Eue before her fall , was deceiued by the Serpent . Now this , saith the Atheist , is absurd . For euen in the estate of corruption , since the fall , there is no woman so simple , that will either admit speech , or suffer her selfe to be deceiued by a Serpent ; much lesse would Eue , in the estate of her innocencie . Answ. Though Adam and Eue in their innocencie , had excellent knowledge , yet they had not all knowledge . For then they should haue beene as God himselfe . But in that estate , ignorance befell Eve in three things . For first , though Adam himselfe was a Prophet , in the time of his innocencie , yet both he and shee were ignorant of the issue of future things , which are contingent . Secondly , they knewe not the secrets of each others heart . For to know the euent of things contingent certainely , and the secrets of the heart , belongs to God only . Thirdly , though Eue knew the kinds of creatures , yet shee knew not all particulars , and all things that were incident to euery kind of creature , but was to attain vnto that knowledge , by experience and obseruation . Neither may this seeme strange : for Christ as he was man , had as much , yea more knowledge then our first parents had in their innocency : and yet he knew not all particulars , in all singular creatures . For , seeing a fig-tree by the way as he went to Ierusalem , he thought it had borne fruit , and yet comming towards it , he found none thereon . And in like manner , Eue might know the serpentine kind , and yet be ignorant , whether a serpent could speake . Besides that , the naming of the creatures , which argues knowledge of them , was not giuen to Eue , but to Adam . And therefore it was not so strange , that Eue should be deceiued by a serpent , considering that to know that a serpent could speake , or not speake , came by experience , which shee then had not . I● will be said , that all ignorance is sinne : but Eue had no sinne : and therefore shee could not be ignorant . Answ. Ignorance is twofold ; some ignorance ariseth of an euill disposition , when as we are ignorant of those things which we are bound to knowe , and this is sinne properly . But there is another ignorance , which is no sinne , when as we are ignorant of those things , which we are not bound to know . And this was in Christ : for he was ignorant of the figtrees bearing fruit : and he knew not the day of iudgement as he was man. And this also was in Eue , not the other . The fift obiection ; is about the Arke , Gen. 6. 15. God commaunded Noah to make an Arke of 300 cubits long , of 50 cubits broad and of 30 cubits high . This Arke , saith the Atheist , beeing so small a vessell , could not possibly containe two of euery sort of creatures , with their foode , for the space of a yeare . The first author of this cauill , was Apelles the hereticke , that cauilled with Christians about the Arke . And the answer is as ancient as the heresie : namely , first , that the cubit of the arke must be vnderstood of the Egyptian cubit , which is with some , sixe foote , and with others , nine foote , by which measure the Arke would be in lēgth half a mile at the least . And by this means , any man may see a possibility in reason , that the Arke might containe , and preserue all creatures , with their fodder , and roome to spare . The second answere is , that as the Iewes had a shekle of the sanctuary , which was greater then the ordinary shekle , so they had beside the ordinary cubit , a sacred cubit , the cubit of the sanctuary , where of mention is made in the prophecie of Ezekiel , Chap. 40. and that was bigger by the halfe , then the ordinarie cubite . And by this measure , some say , the Arke was made . But both these answeres are onely coniecturall , without good ground in the scripture . To them therefore I adde a third . In the daies of Noah , the stature of man was farre bigger then it is at this day . And looke as the stature of man was great and large , so was the cubite proportionall therto ; containing the length of the arme , from the elbow to the longest fingers end . And this beeing considered , that the Arke was built by that measure , and not by the ordinary cubit , as it is now ; it will appeare , that the Atheist hath greatly deceiued himselfe , and abused that part of Gods word that declares the storie of the Arke . Againe , the length of this vessell , beeing 300. cubits , it is plaine that it was fiue times the length of Salomons temple , which contained onely 60. cubits . The breadth beeing 58. it was twise and a halfe the breadth of that , which was but 20. broad . Besides that , it is to be remembred , that in the Arke were three lofts or stories , one aboue another , whereof each contained 10. cubits in height , and a chamber or flore of square measure , 15000. cubits . As for the creatures that were put into it : the Fowles of the ayre , though they were of many sorts , yet the biggest fort of them , beeing the Eagle and his kind , they could not take vp any very large place for their residence . The Water creatures , as some foules , the fishes , &c. kept the waters , and were not lodged in the Arke . And the beasts of the earth , such beeing excluded , as were bredde either by accidentall generation , as Mules ; or by putrefaction , as serpents , and other creeping things , which might afterward be restored in other creatures that were preferued , though for multitude and greatnes they excelled the rest , yet ( as some write ) there are of them in all not aboue an 150 distinct kinds . And though there were as many more not knowne , yet in probabilitie , they could not be either many , or great . And of those that are great , there are thought not to be aboue 40 kinds . Now though it be graunted , that there were in the Arke 300 distinct kinds of beasts , yet this number compared with the roome , it will easily appeare , that there might be allotted to euery kinde , in one onely storie 50 square cubits , which in all likelihood might well suffice them all one with an other , specially seeing all were not of an equall greatnes : and therefore some might haue that or more space , and some lesse . All these things duly considered , the vessell beeing of such capacitie , might cōprehend all those beasts , and many more together with their prouision for a longer time then a yeare . Other doubts touching this historie , of lesse moment , I omit , and passe to the next . The sixt allegation , is out of Gen. 21. 9. where Ismael is said to mocke at Isaak when he was wained , at which time Ismael was fifteene yeares of age at the least . For he was borne when Abraham was 86 yeare olde , Gen. 16. and Isaac was borne , when Abraham was about a hundred , Gen. 21. 5. both which put together , make 14 yeares : whereto one yeare beeing added , before Isaac was wained , makes vp the age of Ismael , as before . And yet afterward in that chapter , v. 14. Hagar is saide , to carrie the child in her armes , and to cast him vnder a tree , when he and his mother were cast out of Abrahams house , which argues him to haue beene but a little child : whereas before he was said to be 15 yeares olde . Ans. A foolish cauill , which blind Atheists doe draw from the errour of some translation . For the text is plaine , that Ismael with his mother Hagar , by reason of extreame heate , and drought , was almost dead , wandering in the wildernes of Beersheba : and beeing in this extremitie , shee caried him not , but v. 18. led him in her hand , and set him downe vnder a tree , and there left him to die . For in those cuntries , men for want of water , were at deaths dore : as we may see in the example of Sisera , Iudg. 4. 19. and Sampson , chap. 15. 18. The seauenth Allegation . Gen. 43. 8. Iudah Iosephs brother , calls his brother Beniamin a lad , or a boy , Send the boy with me , &c. and yet this lad ( saith the Atheist ) the yeare following , when he wēt down into Egypt , with Iacob his father , is saide to haue ten childrē Gen. 46. 21. How can these two stand together ? Ans. This cauili a●iseth from the grosse ignorance of the Atheist , in the originall text . For Beniamin is called jeled , which word commonly signifies a child ; but sometimes also a young man. Thus Ismael that was 15 yeares old , is called jeled , a lad , Gen. 20. 15. And so Gen. 4. 23. Lamech saith , I will stay a man in my wound , and [ jeled ] or a young man in my hurt : that is , If a man should wound me , and a young man hurt me , I would slay him . Now it is not like , that a child could hurt Laniech . Neither must this seeme strange : for the most valiant men that Dauid and Ishbosheth had , are called hannegna●im , the boyes of Abner & Ioab , 〈◊〉 . Sam. 2. 14. And the like phrase is vsed in other languages . For the Grecians doe call young men by the name of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and the Latines by the name of [ pueri . ] boyes , or children . The eight Allegation . Exod. 7. it is saide v. 19. that all the waters in Egypt were turned into blood , by Moses and Aaron : and yet v. 22. it is saide , that the Magitians of Egypt turned water into blood also : which seemes to imply an absurditie , considering that all the waters were turned into blood before . Ans. Some answer thus : that the water which the Magitians turned , was newly digged out of new pits , and therefore they vnderstand the former of all the waters that were seene , and that they onely were turned into blood . Others answer more fitly , that the waters which the Magitians changed , were fetched out of Goshen , from amongst the Israelites , where the waters remained pure , and were not turned , as the other were . Either of these answers may satisfie , but specially the latter . The ●inth Allegation . Exod. 9. 6. Moses saith , that all the beasts in Egypt died of the mu●… , and yet v. 25. in the seventh plague , it is said , the beasts were killed with thunder , and haile , and lightening : both which cannot be true . Ans. First , we must put a difference between a common plague , or iudgement ; and an vniuersall . A common plague is , when●●o sort or kinde s●apeth , but all sorts are smitten , and such was the murren . For no mans cattell were free , no kind of cattell were saued . But the vniuersall is , when no particular of any kinde is exempted , but all destroied . Such was not this plague , but some escaped , and were reserued for other iudgements that followed . The ground of this distinction , is this : The word [ all ] in Scripture is often taken indefinitely for many . Thus the Prophet Esay speaks , cap. 66. 23. From moneth to moneth , and from Saboth to Saboth , shall all flesh come to worship before me : that is , many or great multitudes . And so in the new Testament , Matth. 4. 23. Christ healed all diseases , that is , many and of all kinds some . And in like manner the text before alleadged , must not be taken generally to include all without exception , but indefinitely for many or the most part of the cattell that were in the land of Egypt . The tenth Allegation . Exod. 10. 22. wee read that one of the plagues was a palpable darknes , and so great , that for three daies together , no man either saw an other , or rose vp from the place where he sate . And yet v. 23. Moses is sent for , and called to come before Pharaoh . How should this be , seeing no man could stirre from his place , nor haue any light to goe before him : for there was none to be had , the darkenes was so palpable , and the aire was so thicke . Ans. I take it the word [ Then ] v. 24. is to be meant thus , that Pharaoh sent for Moses after the darkenes was ended , not by candle or or other light in the time of darkenes . And this answer may very well stand without further exception . The eleuenth Allegation . Iudg. 16. 29. The Atheists make a mocke at the historie of Sampson , as fabulous , where it is said , that all the Philistims came together in one house , to make sport with him , and on the roofe sate about 3000 persons to beholde him while he plaied , and yet there were but two pillars whereupon the whole house stood , and those also standing in the midst so neere together that a man might reach them both with his armes . This , say they , is most absurd and impossible . Ans. Although the full resolution of this cauill , belongs to them that haue skill in Architecture ; yet thus much may be faide in way of answer : That the house might be capable of so many persons , and they also that stood aboue might well see and behold Sampson . For first , the whole house was not sustained by two pillars onely , but by many more , whereof two were the principall . For in likelihood the middle part whereon the whole building was knit together , from the bottome to the toppe , beeing the weightiest of all , was supported by two master-pillars . The other which was more outward , and lesse weightie might be vpholden by lesser proppes , which Artificers in that kinde call by the name of false-pillars . Hence it appeareth , that the two maine ones standing so nigh together , beeing shaken , the whole house together with them must needes fall . Neither will this seeme strange , that two pillars should beare vp a building of such capacitie ; if we doe but consider what is recorded of Curio the Romance , who deuised the frame of a great Amphitheater , the two parts whereof were supported onely by two hinges , and yet was so large , that it contained the whole people of Rome . Secondly , old buildings in those countries were made for the most part , with open roofe . Againe , they were full of windowes on euery part like vnto great gates : and that they might be the more fit for sight from aboue , they were reared vp in some sort after the manner of the Egyptian Pyramides , wider below , and narrower aboue towardes the top . And by this meanes it is probable , not onely that they might containe a great companie , but that all those which stoode about the sides , and vpon the roofe , might very well behold what Sampson did below ; specially considering that he stood in the middest of the Theater , betweene the two middle pillars . The twelfth Allegation . Sam. 16. 19. &c. it is saide that Dauid plaied before Saul , and that Saul knew him . But chap. 17. 55. when he was to fight with Goliah , Saul knew him not . Here is a plaine contradiction in the Atheists iudgement . Ans. This sort of men doe still bewray their grosse ignorance , both in the matter and in the order of Scripture . For the word of God doth not alway set downe things , as they follow in order of time iust one after an other : but sometime it doth anticipate , putting such things in former histories , as are alreadie done and accomplished , which in regard of their euent should be related afterward . Sometime againe it vseth by recapitulation to declare things as following in order of time , which doe properly belong to a former narration . An example of the latter ( to omit many other that might be brought ) is the text alleadged . For that part of the 16 chap. from the 19v . to the ende , should by order of historie follow the 17 , as will easily appeare by comparing the place . And the like displacing of things saide and done is else-where to be found in the Scriptures . Which beeing considered , the Atheists supposed Contradiction , falls to the ground . For Dauid was to fight with Goliah before he plaied before Saul , and though he was then not knowne , yet Saul after that time tooke better knowledge of him . The thirteenth Allegation is out of 2. Chron. 21. 2. where the Papist plaies the right Atheist , in going about to improoue the originall copies . There ( saith he ) Iehosaphat is called king of Israel , when as indeede he was king of Iudah , and so is he called in the former booke of Chronicles . In like manner Ahaz is tearmed king of Israel , 2. Chron. 28. 19. whereas the truth is , he was king of Iudah . Answ. After the death of Salomon the kingdome was deuided , and the ten tribes were called Israel , and the other two Iudah and Beniamin did beare the name of Iudah . Now after the diuision , for some time the name of Israel common to both sides , was giuen to either , and both were named after it . And in this respect Iehoshaphat and Ahaz may be termed kings of Israel . Againe , the name of Israel sundry times in Scripture , and namely in the prophets , is taken only for the two Tribes , which bare the name of Iudah after the defection . And thus also might Ahaz haue that name given vnto him , though he were king of Iudah . Furthermore , the word Israel , is sometimes put for a true worshipper of God , that is , for him that is a Iew not without but within , not in the letter , but in the spirit , Rom. 2. 29. Thus our Sauiour saith of Nathaniel , Ioh. 1. 48. Behold a true Israelite in whome is no guile , that is , a man of an vpright hart , that serueth God in spirit and in truth . And in this sense Iehoshaphat might be termed king of Israel , because he was a king and patrone of all true worshippers of God. For euen then the Israelites sorted themselues together , and the godly among them came to liue vnder him in Iudah , though the distinction of the kingdomes did still remaine . The fourteenth Allegation is out of Act. 7. 16. where the Papists and Atheists alleadge the Scripture to be contrary to it self : in that there it saith , Abraham bought a field of Emor , when as Gen. 33. 19. the same field was bought by Iacob . Ans. 1. Some say that there is a fault , because Abrahams name is put for Iacob . Yet not a fault of the Bible , but of them that wrote out the Bible . Neither doth this diminish the authoritie of scripture , though the penmen did erre and slippe in writing , so long as we may find out the truth by scripture . 2. Ans. That this field was bought twice : First by Abraham , and then afterward recouered by Iacob , that he might maintaine his fathers possession . 3. Answ. That Abrahams name is here put for his posterity , as Israels name is otherwhere giuen to his children , yea not only to his children , but also to his fathers Isaack , & and Abraham . For Exod. 12. 40. it is said , The abode of the children of Israel while they dwelt in Egypt , was 430. yeares , which cannot be true vnlesse the abode of Abraham and Isaack be therein included . Now if the name of the successour may be giuen to his auncestors , much more may the name of the auncestors be giuen to the posteritie . CHAP. IV. Of Religion . THe third Question concerning man , as he stands in relation to God , is touching Religion , where it is demanded , What is that Religion , that is due vnto the true God ? Answ. The name Religion , is not alwaies taken in one and the same sense . For sometime it is vsed , to signifie the whole bodie of doctrine , reuealed in the written word , that teacheth and prescribeth , whatsoeuer is to be beleeued or practized , as necessary to saluation . Otherwhiles it is put for the inward vertue of the mind , where the same doctirne is beleeued , and the duties therein required , practised , and performed to the Maiestie of God. And beeing thus taken , it is called by the name of Pietie or Godlinesse , in the Scripture . And in this second sense I take it in this place . Now Religion or Pietie , hath two distinct parts . The first , is knowledge of God ; the second , the worship of God. These two are notably described by Dauid , in his last will and Testament , wherein he commends vnto Salomon his sonne before all other things , the care and ioue of Religion and Pietie ; the summe whereof , he reduceth to these heades ; the knowledge of God , and worship of God. 1. Chron. 28. 9. And thou Salomon my sonne KNOWE thou the God of thy father , and SERVE him with a perfect heart , and with a willing mind . According to this difference of heades , are the Questions concerning religion to be distinguished , and these are principally two . First , how God is to be knowne , and then how he is to be worshipped . I. Question . How God is to be conceiued in our mindes , when wee performe any seruice or worship vnto him ? FOr answer hereunto , this ground is first to be laid , that we must not , neither can possibly knowe or conceiue God as he is in himselfe . For God in himselfe is infinite , and therefore incomprehensible in regard of vs. But we are to conceiue him so , as he hath & doth reveale himselfe to vs in his creatures , principally in his word . The truth herof may appeare in this one example , ( to alleadge no more ) when Moses desired to see the glory & Maiestie of God , for a further confirmation and assurance of his calling , answer was made him by God , that he could not see his face , but he should see his back parts , as he passed by him . The meaning of this answer is , that God would manifest his glorie vnto him by his effects , by which as by a glympse or imperfect representation , he might discern some part of his Maiestie , so farre forth as he was able in the infirmitie of flesh and blood , to behold the same . But the perfect and full sight thereof , no creature was euer able to attain vnto , it beeing reserued for the life to come ; when ( & not before ) they shall see him as he is in himselfe face to face . This Ground beeing laid , the full answer to the Question I propound in foure rules . I. Rule . When we are to pray , or to worship God , we must not conceiue him , in the forme of any earthly or heauenly , bodily , or spirituall creature whatsoeuer : for thus not to conceiue him , is a degree of conceiuing him aright . II. Rule . God must be conceiued of vs , not by his nature , but by his attributes , & works . By his attributes , as that he is infinite in mercie , iustice , goodnes , power , &c. By his works of creation , and gouernement of the world , of redemption , &c. Thus the Lord reuealed himselfe to Moses , Exod. 6. 14. I AM hath sent me vnto you : that is , one which hath his beeing in himselfe , and of himsefe , that giues being to all creatures by creation , and continues the same by his prouidence : one that giues a beeing and accomplishment , to all his mercifull promises . When the Lord appeared to Moses , he shewed not his face vnto him , but passed by him with a voice , The Lord , the Lord , strong , mercifull , and gratious , long suffering , and plenteous in goodnes and truth . In which place , the Lord proclaimes his name , by his attributes . So in the prophecie of Ieremie , I am he that shewes mercie , iudgement , and iustice in the land . The same , Daniel confesseth in his praier , when he saith , O Lord God , which art great and fearfull , keeping couenant and mercie toward thē that loue thee , & keepe thy commandements . And lastly , the author to the Hebrewes , He that comes to God , must beleeue that God is , and that he is a rewarder of them that seeke him . III. Rule . God must not be conceiued absolutely , that is , out of the Trinitie : but as he subsisieth in the person of the Father , Sonne , and the Holy Ghost , so he must be knowne and conceiued of vs. The auncient rule of the Church is , that the vnitie must be worshipped in Trinitie , and the Trinitie in Vnitie . By this doe the protestant Churches , differ from all other assemblies of worshippers . The Turke conceiues and worships a God , creator of heauen and earth , but an abstracted God , which is neither Father , Sonne , nor Holy Ghost . The Iew worshippeth God , but out of Christ , and therefore a feigned and Idol God. The Papist in word acknowledgeth and so worshippeth God , but indeede makes God an Idol , because he worships him not in a true but in a feigned Christ , that sits at the right hand of the father in heauen , and is also in the hands of euery Masse-priest , after the words of cōsecration . But the Protestant knowes God as he will be knowen , and consequently worships him as he wil be worshipped , in Father , Sonne , and Holy Ghost . IV. Rule . When we direct our praiers , or any worship to any one person , we must include the rest in the same worship ; yea further , we must retaine in minde the distinction and order of all the three persons , without severing or sundring them ; for so they are named , and propounded in the Scriptures . The reason is , because as they are not seuered , but conioyned in nature , so they neither are , nor must be seuered , but conioyned in worship . For example the man that praies , to God the Father for the forgiuenes of his sins , must aske it of him for the merit of the sonne , and by the assurance of the Holy Ghost . Againe , he that praies for remission of his sinnes , to God the Son , must pray that he would procure the Father to graunt his pardon , and withall assure it by his spirit . He also that praies for the same to God the Holy Ghost , must pray that he would assure vnto him the remission of his sinnes , from the father , by , and for the merit of the Sonne . CHAP. V. Of the second part of Religion touching the worship of God , and first of the inward worship . II. Question . How God is to be worshipped and serued . FOr the full answer hereof , we must remember that the worship of God is twofold ; inward or outward . Inward is the worship of the mind , the heart , the conscience , will , and affections ; for man by all these ioyntly and seuerally performeth worship and seruice to his creator . The outward is that worshippe whereby the inward is testified outwardly in the speach and actions . The former of these two , is the spirituall worship of the inward man , and the very ground and foundation of all true worship of God : for God is a spirit and therfore must be worshipped in spirit , that is , in the the minde , conscience , will , and affections . Indeede all the worshippe of God is spirituall , euen that which we call outward ; yet not of it selfe , but by vertue of the inward , from which it proceedeth . Sect. 1. The heades of Inward worship are two . Adoration of God , and cleaving to God. For as they are two different actions of the heart , so they may fitly be termed two distinct parts of Gods worship . This distinction is in some part propounded by Moses , where he exhorteth the Israelites , to feare Iehovah their God , to adore him , to cleaue vnto him , and to swear by his name . Adoration , is that part of Gods worship , whereby a man , vpon a vile and base estimation of himselfe , as beeing but dust and ashes , submits & subiects his soule to the glorie and Maiestie of God. This hath two principal groundes in the heart , which if they be wanting , there can be no true worship of God. The first is Abnegation or deniall of our selues , when we esteem our selues to be meerely nothing . The second is exaltation , or Advancemēt of Gods maiesty , aboue all the things in the world . Exāples of these we haue many in the scriptures , as of Abraham , who called God his Lord , and himselfe dust and ashes : of the Angels , whome in a vision the Prophet sawe standing before God , with one wing couering their feete , which signified the abasing of themselues ; and with another couering their faces , which betokened their adoration of the maiestie of God. Of Daniel , when he confesseth , To thee , O Lord , belongeth righteousnes it selfe , but to vs shame and confusion of face . Lastly , of the woman of Canaan , who calls Christ Lord , and her selfe , a dogge . Now in Adoration , there are foure Vertues ; Feare , Obedience , Patience , Thankefulnesse . Feare , is a great part of the worship of God , which I prooue by two places laid together . Esa. 29. 13. Matth. 15. 8 , 9. wherein Feare and Worship , are taken for one and the same thing : for that which Esay calls Feare , Matthew calls Worship . Now in this feare , there be two things that serue to distinguish it from all other feares . First , it is absolute : for by it God is reuerenced absolutely . Saint Paul exhorteth to yeelde tribute , feare , and honour to the Magistrate , not for himselfe , but for God , whose minister he is . And our Sauiour saith , Feare ye not them which kill the bodie , and are not able to kill the soule , but rather feare him which is able to destroy both soule and bodie in hell . As if he should say , I allow and command you to feare men , onely for God , who hath set them ouer you , but feare God for himselfe . Secondly , it makes a man , first of all , to feare the offence of God , and then the punishment and iudgement . For it is not a feare of the offence alone , but of the offence and punishment together , and of the offence in the first place : Mal. 1. 6. If I be a Lord , where is my feare ? And where it is saide in Matthew , but rather feare him that is able to cast bodie and soule into hell fire ; there is commanded a feare of God , in regard of his anger . We feare the sword of man , and that lawfully , why then may we not feare the punishment of God ? If it be said , this is a seruile feare , to feare the punishment , and agrees not to Gods children : I answer , slauish feare is , when a man only fears the punishment , & not the offence of God , or at least the punishment more then the offence . The second vertue of Adoration , is inward Obedience of the hidden man of the heart . The Lord preferres this obedience before all sacrifice , 1. Sam. 15. 22. This standeth in two things . First , in yeelding subiection of the Conscience to the commaundements , threatnings , and promises of God , so as we are willing , that it should become bound vnto them . Secondly , when the rest of the powers of the soule , in their place and time , performe obedience vnto God. And by this meanes doe we bring into captiuitie , euery thought vnto the obedience of Christ , as Paul speaketh , 2. Cor. 10. 5. The third vertue of Adoration , is Patience ; which is , when a man in his afflictions , submitteth his will to the will of God , and quieteth his heart therein , because God sendeth afflictions . This was Dauids counsell , Be silent before the Lord , and alwaies waite vpon his pleasure . And his practise , when in trouble he resigned himselfe into the hands of God , and said , Lord , if I please thee not , loe I am here , doe with me as seemeth good in thine eyes . This patience is a part of Gods worship , because it is a kind of obedience . The fourth vertue of Adoration , is Thankfulnesse to God , which shewes it selfe in two things . First , in an acknowledgement of the heart , that our selues and whatsoeuer we haue , is Gods , and proceedeth from his blessing alone . Secondly , in a consecration of our bodies , soules , liues , callings , and labours to the honour and seruice of God. Thus much of the first head of Inward worship , or the first action of the heart , standing in Adoration . Sect. 2. The second Action of the heart in Inward worship , or the second part thereof , is Cleauing vnto God. Now we cleaue vnto God by foure things : by Faith , Hope , Loue , and inward Inuocation . By Faith , I meane true iustifying faith , whereby we rest vpon Gods mercie for the forgiuenes of our sinnes , and life euerlasting : and vpon his prouidence , for the things of this life . Thus Abraham , beeing strengthened in this faith , and relying by it vpon Gods promises made vnto him , gaue glorie vnto God , Rom. 4. 20. This Sauing faith , is the very roote , and beginning of all true worship . For Loue , which is the fulfilling of the Law , must come from it . 1. Tim. 1. 5. The second is Hope , which followes and dependes vpon faith : and it is that grace of God , whereby with patience we waite the Lords leisure , for the performance of his promises , especially touching redemption , and life eternall . If we hope ( saith Paul ) for that we haue not , we doe with patience expect it , Rom. 8. 25. The third , is Loue of God ; which hath two effects in the heart . First , it makes the heart to cleaue vnto God , and to be well pleased with him simply for himselfe . In this manner God the father louing Christ , testifieth that he was well pleased in him , Matth. 3. 17. Secondly , it mooues the heart to seeke by all meanes possible , to haue true fellowship with God in Christ. This the Church notably expresseth in the Canticles . The fourth , is Inward praier , or Inuocation of the heart ; and it is nothing els , but the lifting vp of the heart vnto God , according to his will , by desires and grones vnspeakable . Or , it is a worke of the heart , whereby it flies vnto God for help in distresse , & makes him a rocke of defence . When the children of Israel were afflicted , They remembred that God was their strength , and the most high God their redeemer , Psal. 78. 35. Of this kinde of prayer Paul speakes , when he saith , pray continually , 1. Thess. 5. 17. For solemne prayer conceiued , and vttered in forme of words , cannot alwaies be vsed : but we are to lift vp our hearts vnto God , vpon euery occasion , that by inward and holy motions and affections , they may be ( as it were ) knitte vnto him . Now to conclude this point touching Inward worship , we must remember that it alone is properly , simply , and of it selfe , the worship of God ; and the Outward is not simply the worship of God , but onely so farre forth as it is quickned by the Inward , and grounded vpon it . For God is a Spirit , and therefore the true worship that is done vnto him , must be performed in spirit and truth , Ioh. 4. 24. CHAP. VI. Of the outward worship of God , and the first head thereof , Prayer . THus much of the Inward worship of God. The Outward is that , which is performed by the bodie externally , eitherin word or deede . To this belong many particulars , which I will reduce to eight seuerall heads . I. Prayer . II. The hearing of the word preached . III. The vse of the Sacraments . IV. Outward Adoration . V. Confession . VI. An Oath . VII . Vowes . VIII . Fasting . Touching Praier conceiued and vttered by the voice , there are many Questions of Conscience ; the principall whereof are foure . I. Question . How shall a man make a lawfull and acceptable praier to God ? Ans. The word of God requires many conditions in making praier to God : they may all be brought to three heads . Some of them goe before the making of praier , some are to be performed in the act of praier , some after praier is ended . Sect. 1. Conditions to be obserued before praier , are three . First , he that would make such a praier as God may be pleased to heare , must repent . Esa. 1. 15. God would not heare the praiers of the Iewes , because their hands were full of blood : that is , because they had not repented of their oppression and crueltie . Ioh. 9. 31. God heares not sinners : that is , such as liue and lie in their sinnes , and turne not vnto God by true repentance . 1. Ioh. 3. 22. By this we know that God heares our prayers , if we keepe his commandements . I adde further , that the man which hath before-time repented , must againe renew his repentance , if he desire that his praiers should be accepted . For the very particular sinnes of men , whereinto they fall after their repentance , doe hinder the course of their praiers , from hauing accesse vnto God , if they be not repented of . And for this cause , the worthie men of God the Prophets in the old Testament , doe vsually in the beginning of their praiers , still humble themselues , and confesse their sinnes ; as we may see in the example of Daniel , chap. 9. v. 5 , 6 , &c. and of Ezra , chap. 9. v. 6. &c. Secondly , before a man make a praier , he must first ( if neede require ) be reconciled vnto his brother . If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee , leaue there thine offering and goe thy way , first be recōciled to thy brother , & then come and offer thy gift , Matt. 5. 23. When ye shall stand and pray , forgiue , if ye haue any thing against any man , &c. Mark. 11. 25. Thirdly , he that is to pray must prepare himselfe in heart and mind , as one that is to speake familiarly with God. In this preparation , foure things are required . First , the mind is to be emptied of all carnall & worldly thoughts . Secondly , there must be in the minde , a consideration of the things to be asked . Thirdly , a lifting vp of the heart vnto the Lord , Psal. 25. 1. Fourthly , the heart must be touched , with a reuerence of the maiestie of God , to whome we pray . Eccl. 5. 1. Be not rash with thy mouth , nor let thy heart be hasty to vtter a thing before God. For the neglect herof , the Lord threatneth to bring a iudgment vpon the Israelites . Esay . 29. 13. 14. Sect. 2. The second sort of Conditions , are those that are required in praier , and they are in number eight . I. Euery petition must proceed from a liuely sense , and feeling of our owne wants , and of our spirituall pouertie . For without this , no praier can be earnest and hartie ; and consequently become acceptable vnto God. For example , when we pray that Gods name may be hallowed , we must in making that petition , haue in our harts a sense of the corruption of our nature , wherby we are prone to dishonour the name of God. II. Our praier must proceede from an earnest desire of that grace which we want : and this desire is indeede praier it selfe . Moses vttering neuer a word , but groning in the spirit vnto God , in the behalfe of the Isralites , is said , to crie vnto the Lord. Exod. 14. 15. We know not ( saith Paul ) what to pray as we ought , but the Spirit it selfe maketh request for vs with sights , that cannot be expressed . Rom. 8. 26. III. The petition must proceede from sauing and true iustifying faith . The reason is , because without that faith , it is impossible that either our persons , or our praiers , or any other action we doe , should please God , Heb. 11. 6. IV. Euery petition must be grounded vpon the word of God , and not framed according to the carnall conceit and fansie of mans braine . And this is the assurance that we haue in him , that if we aske any thing ACCORDING TO HIS WILL , he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word ; a commandement to make the praier , either generall or particular ; and a promise that our requests shal be granted . Here we must remember two rules . First , Things to be asked are either spirituall , or temporall . Spirituall are such , as concerne God ; whereof some are more necessarie to saluation , as remission of sinnes , faith , repentance , and such like : some are lesse necessarie , as hope , ioy in the feeling of Gods mercie in distresse , &c. Temporall things are such , as belong to this life , as meate , drinke , clothing , preferment , and such like . Now touching things spirituall , that are moore necessary to saluation , we are to pray for them absolutely , without any exception or condition . But for things lesse necessary to saluation , and for temporall blessings , we must aske them at gods hand with this condition ; if it be his will and pleasure , and so farre forth , as he in his wisdome shall iudge to be most expedient for vs. Herein we must follow the example of Christ , who in his agonie prayed to his father to take that cuppe from him , yet with this condition , Not my will , but thy will be done . The reason is this : Looke how far sorth God commands vs to aske , and promiseth that we shall receiue , so far forth are we warranted to aske , and may hope to receiue . Now God commands vs to aske , and promiseth vs the first sort of spirituall things , freely and simply , without any condition or exception . But the other sort of spirituall things , that are lesse necessary , and temporall blessings , he promiseth vs with condition ; and therefore in like sort ought we to aske them . The second Rule is : We must not in our prayer ; bind God to any circumstances of time , place , or measure of that grace , or benefit , which we aske . V. Our praiers being thus framed , ( as hath beene said ) are to be presented and offered to God alone , and to none but him . For first , none els can heare all men , in all places , at all times ; and helpe all men , in all places and at all times , but onely he . Againe the spirit of God makes vs to pray , and in prayer to call him Abba , father . Furthermore , all praier must be grounded vpon the word ; wherein we haue not the least warrant , either expressely setdowne , or by consequent implyed , to preferre our sutes and requests to any of the creatures . VI. Praier is to be presented to God , in the name , merit , and mediation of Christ alone . For we our selues are not worthie of any thing , but shame and confusion . Therefore we cannot pray in our owne names , but must pray onely in the name of Christ. Our praiers are our sacrifices , and Christ alone is that Altar , whereon we must offer them to God the father . For this Altar must sanctific them , before they can be a sacrifice of a sweete smeiling sauour vnto God. Hence it is , that not onely our petitions , but all other things , as Paul wisheth , are to be done in the name of the Lord Iesus , Coloss. 3. 17. And Christ himselfe saith , Whatsoeuer you aske the Father in my name , he will giue it you , Ioh. 16. 23. VII . There must be in praier , Instancie and Perseuerance . The heart must be instant , not onely in the act of praier ; but afterwards till the thing asked , be granted . This Instancie , is commended vnto vs in the parable of the widdow , and the vnrighteous iudge , Luk. 18. 1. Hereunto the Prophet exhorteth , when he saith , — keepe not silence , and giue the Lord no rest , &c. Esa. 62. 7. And S. Paul in like manner wisheth the Romanes , to striue with him by praiers to God for him , Rom. 15. 30. VIII . Euery true praier , must haue in it some thanksgiuing vnto God for his benefits . In all things let your requests be shewed vnto God , in praier and supplication , with giuing of thanks , Phil. 4. 6. Christ himself , gaue directiō touching this , in that forme of prayer which he taught his Disciples , For thine is the kingdome power and glorie . Sect. 3. The third sort of conditions , are those which are required after prayer ; and they are specially two . The first is , a particular faith , whereby he that praieth , must be assured that his particular request shall be granted . Mark. 11. 24. Whatsoeuer ye desire when ye pray , BELEEVE that ye shall haue it , and it shall be done vnto you . And that he may haue this particular faith , he must first haue that whence it ariseth , namly , true iustifying faith , standing in a perswasion of his reconciliation with God. The second is , that a man must doe and practise that , which he praies for ; and he is not onely to pray for blessings , but also to vse all lawfull meanes that he can , whereby the blessings he asketh , may be obtained . For example . As thou praiest for the pardon of thy sinns , so thou must leaue thy sinns , and vse all good meanes , whereby the same may be mortified and crucified . And the like is to be done in all other things , which we aske of God. Thus we haue the first Question of conscience resolued touching Praier ; that then the praier is acceptable to God , when he that prayeth obserueth , as much as in him lyeth , all these conditions before , in , and after praier . II. Question . Whether may a man lawfully make Imprecations , that is to say , pray against his enemies ? and how farre forth is it lawfull ? Sect. 1. For answer to this , we must marke and obserue sundry distinctions , and differences . First , we must distinguish betweene the cause , and the person that defends and maintaines the cause . The euill cause which an euil man defendeth , is to be condemned of vs ; & wee may alwaies , and that lawfully , pray against it ; but we may not in like sort , condemne and pray against his person . Secondly , we must distinguish of the persons of our enemies ; Some be priuate enemies , some publicke . Priuate , I call those , which be enemies of some particular men , and are against them , in regard of this or that cause or matter , and yet are not enemies of God , or of his truth . Publike are those , which are not only our enemies , but the enemies of God , of his kingdome , of his trueth , and relion . Now we may not pray against priuate enemies : we may ( as before ) pray against their euill cause , but not against their persons ; Math. 5. 44. Blesse them that curse you , doe good to them that hate you , and pray for them which hurt you and persecute you . And we are commanded to loue our enemies , as our selues . Againe , publicke enemies of God and his truth , are also of two sorts , either Curable or Incurable . Curable are such , as offend of ignorance , or some other humane frailty , so as there is some hope of their conuersion , and repentance . We must not pray against the persons of these , but onely against their dealings and badde causes , and pray for their persons , and for their conuersiō . Thus Christ praied for those that crucified him ; Father , forgiue them : and Stephē , Act. 7. for them that stoned him . Vncureable , are those that sinne obstinately , and of malice , so as there is no hope of their amendment and conuersion . And further , for the better answering of this Question , we must marke another distinction . There are two sorts of men , that are to make praier vnto God. Some that haue extraordinary gifts , as the Prophets and Apostles . Now he that is an extraordinarie man , hath and must haue these two gifts ; namely , first a spirit of Discerning , to discerne and iudge whether the person against whome he praies , be incureable or no : and secondly a pure Zeale of Gods honour and glory . The extraordinary man , that is qualified with these two gifts , may pray not onely against the cause of him , that is an enemie to God , but against his person . Thus Dauid did , especially in the 109. Psal. which Psalme is full of terrible curses , against his particular enemies , and typically , against Iudas . For he had the spirit of discerning , by which he knewe that they were incurable enemies , and a pure zeale of the glorie of God , which made him breake out into such imprecations . So Paul praies , Gal. 5. 12. that they might be cut off which troubled the Church , &c. 2. Tim. 4. 14. he praies directly against the person of Alexander the coppersmith , that had don him much wrong , The Lord reward him according to his workes . Which must not seeme strange : for Paul had in that imprecation ; the Spirit of prophecie , and consequently both the spirit of discerning , and of pure zeale : and therefore he might pray against him as he did . But for Ordinarie men , such as haue nothing but ordinarie gifts , and want the spirit of discerning , and haue also a zeale mingled with choler , stomack , anger , and hatred ; they may vse no extraordinarie praier against the person of any man. All that they may doe , is to pray , that God would restraine their malice , hinder their badde practises , and turne them to his glorie , and the good of his Church . Therefore Act. 4. 29. when there had beene a Councell holden at Ierusalem , against the Apostles Peter , and Iohn ; in the first beginning of the great persecution of Christians , in the primitiue Church , it is said , that they departed from the assembly , and praied together with the rest of the Church , in this manner ; And now , O Lord , behold their threatnings , &c. Wherein they praied not against the Councell , nor against the men that sate in counsell , but against their proceedings , courses , deuises , and threatnings . And their practise , may be a patterne for ordinary men to follow . In Luk. 9. 54. the Disciples asking our Sauiour Christ , whether they should call for fire from heauen , to destroy his enemies , he sharply reprooueth them , for their intemperate heate against the Samaritans , and tells them , that they had not that extraordinarie Spirit , to effect such a thing , because they were but ordinarie men . Ordinarie men therefore may not pray against the persons of Gods enemies . The Pope at this day is a professed enemie to Christ , and his Gospel , yet no man may pray against the person of the Pope , but onely against his state , kingdome , and regiment , which is Antichristian ; whereby he sets himselfe against God , and his kingdome . Sect. 2. Vpon the answer to this question , there followeth an other . Sundrie Psalmes of Dauid are Psalmes of imprecation , wherin Dauid curseth his enemies fearefully , especially in the 109. Psalme ; now all these psalmes were penned for our vse : It may therefore be demanded , how we may vse these , and such like , when we read or sing them ? Ans. I. We must not vse them as Dauid did , namely , as praiers against the persons of our enemies , but onely as prophecies against the enemies of God , wherein the punishment of incurable men , that were enemies to God and his truth , is foretold . For wee haue not , as Dauid had , an extraordinarie spirit , or a pure zeale : therefore we cannot pray as he did . II. I answer , whereas these Imprecations were directed against particular enemies , we may vse them in some sort as praiers , but how ? as generall praiers against all the incureable enemies of God , not against any particulars among the Iewes , Turkes , or Papists . As therfore as we may vse these Imprecations as praiers , so we must vse them without any particular application , to the persons of any particular men . III. Question . What be the particular Circumstances of Prayer ? Ans. There are chiefly foure . I. The voice , or speech . II. The gesture . III. The place where . IV. The time when . Sect. 1. Concerning the Voice , this Question may be mooued ; Whether a Voice or words , are ●o be vsed in prayer , or no ? Ans. Prayer is either Pub●cke , or Priuate . In publike prayer , a forme of wordes must alwaies be vsed , in a knowne , plaine , and distinct voice . The reasons are these . First , the Minister is the mouth of the whole Congregation in prayer , as he is the mouth of God to the people in preaching . Now as the Minister is their mouth to God in prayer , so the people must giue their assent , and approbation to his prayer , by the word , Amen . But there can be no professed and publique assent , without a voice . Secondly , God is the Creator , not onely of the soule of man , but also of his bodie ; and we blesse God , not onely with the heart , but also with the tongue : therefore the whole man must pray in publicke . Now in priuate prayer , made in priuate and secret places , by priuate persons , the Voice is profitable , but not simply necessarie . It is profitable , because it stirreth vp the affections of the heart ; it serueth also to keepe the wandering minde in compasse , to expresse the affection , and to procure attention of the heart to the prayer . Yet it is not simply necessarie . For a man is not bound in co●●cience , to vse a forme of wordes , in all his prayers . Moses prayed , he spake neuer a word , and yet it was a prayer : for the Lord saies vnto him , Exod. 12. 15. Why criest thou ? Anna praying in the Temple , her lippes did mooue onely , her voice was not heard , and yet shee is said to pray , 1. Sam. 1. 13. Againe , the Spirit is said to pray in the Elect , with groanes that cannot be vttered , and yet the Holy Ghost giues them the name of prayers , Rom. 8. Paul biddes vs pray continually , which is not to be vnderstood of a continuall vse of a forme of words , but of the groanes and sighes of the heart , which may be made at all times . Out of this Question ariseth another ; Whether it be lawfull , when we pray , to read a set Forme of prayer ? for some thinke that to doe so , is a sinne . Ans. It is no sinne ; but a man may lawfully , and with good conscience doe it . Reasons . First , the Psalmes of Dauid were deliuered to the Church , to be vsed and read in a set forme of words , and yet the most of them are praiers . Secondly , to conceiue a forme of praier , requires gifts of memorie , knowledge , vtterance , and the gifts of grace . Now euery child and seruant of God , though he haue an honest heart , yet hath he not all these gifts : and therefore in the want of them , may lawfully vse a set forme of prayer ; as a man that hath a weake backe , or a lame legge , may leane vpon a crutch . It is alleadged , that set formes of praier , doe limit and binde the Holy Ghost . Ans. If we had a perfect measure of grace , it were somewhat , but the graces of God are weake and small in vs. This is no binding of the Holy Ghost , but a helping of the spirit , which is weake in vs , by a crutch to leane vpon : therefore a man may with good conscience , vpon defect of memory and vtterance , &c. vse a set forme of prayer . Sect. 2. The second Circumstance , is the Gesture . Concerning which it is demanded , what kind of gesture is to be vsed in praier ? whether kneeling , standing , sitting , or the holding vp the hands , or head to heauen , or bowing the body to the earth ? Answ. God in his word hath not prescribed any particular gesture of the body : and therfore our consciences are not bound to any in particular . Besides that , Religion stands not properly in bodily actions , and gestures . Yet touching gesture , the word of God giues certaine generall rules to be obserued in prayers , both publicke and priuate . In Publicke praier , these rules of Gesture are prescribed . First , when publicke praier is made in the congregation , our gesture must alwaies be comely , modest , & decent . Secōdly , all gesture vsed publickely , must serue to expresse , as much as may be , the inward humility of the hart without hypocrisie . Now these kinds are manifold . Some concern the whole body , as the bowing thereof , the casting of it downe vpon the ground ; some againe concerne the parts of the body , as lifting vp of the head , the eies , the hands , bowing the knees , &c. Touching these , the scripture hath not bound vs to any particulars ; but in them all , we must haue regard , that they serue alway to expresse the humilitie of our hearts before God. Thus haue the Holy men of God behaued themselues ; yea the Holy Angels standing before the Arke , doe couer their faces , in token of reuerēce of the maiestie of God , Esay . 6. 2. Thirdly , we must in publicke praier , content our selues to followe the laudable fashion , and custome of that particular Church , where we are . For , to decline from customes of particular Churches , in such cases , often causeth scisme and dissensions . In priuate praier , done in priuate and secret places , there is more liberty . For in it we may vse any gesture , so it be comely , and decent , and serue to expresse the inward humility of our hearts . An auncient writer is of opinion , that it is an vnreuerent , and vnlawfull thing , to pray sitting . But both the learned before , in , and after his time , haue iudged his opinion superstitious ; specially considering that Religion stands not in the outward gesture of the body , and it skills not much what that is , so the inward humility of a syncere heart be expressed therby . Sect. 3. The third Circumstance , is the place . Where Question is made , In what place we must pray ? Answ. In regard of conscience , holines , and religion , all places are equal , and alike in the New Testament , since the comming of Christ. The house or the field , is as holy as the Church ; And if we pray in either of them , our prayer is as acceptable to God , as that which is made in the Church . For now the daies are come , that were foretold by the Prophet , wherein . a cleane , offering should be offered to God in euery place . Mal. 1. 11. which Paul expo●…ds , 1. Tim. 2. 8. of pure and holy praier , offened to God in euery place . To this purpose , Christ said to the woman of Samaria , Ioh. 4. 25. that the tyme should come , when they 〈◊〉 not worship in Ierusalem , or in Samaria , but the true worshippers of God , should worship him in spirit and in truth , wheresoeuer it be . Yet neuerthelesse , for order , decency , and quietnes sake , publicke prayer must be made in publicke places ; as Churches and Chappels , appointed for that vse . And priuate praier , in priuate houses and clozets , Mat. 6. 5. Now the opinion of the Papist is otherwise : For he thinkes that in the new Testamēt , hallowed Churches are more holy then other places are , or can be ; and doe make the prayers offered to God in them , more acceptable to him then in any other ; and herevpon they teach , that priuate men must pray in Churches , and priuate prayers must be made in Churches , if they will haue them heard . For proofe hereof , they alleadge the practise of some particular persons in the Scriptures . Of Anna , who praied priuately in the temple , Luk. 2. 37. Of Dauid , who in his exile , desired greatly to haue recourse vnto the temple . And of Daniel , who is saide to looke out at the window , toward the temple , and pray . Dan. 6. 10. Answ. These places are abused by the Popish Church . For there is great difference betweene the temple at Ierusalem in the old Testament , and our Churches in the new . That was built by particular commandemēt from God : so were not our Churches . That was a type of the very body , and manhood of Christ. Heb. 9. 11. And of his misticall bodie , Col. 2. 7. Againe , the Arke in the temple was a pledge , and signification of the couenant , a signe of gods presence , a pledge of his mercie , and that by his owne appointment : for it was his will there to answere his people : but the like cannot be shewed of our Churches or Chappell 's . It will be saide , that the Sacrament is a signe of Gods presence , for in it God is present after a sort . Ans. It is true , Christ is present in the Sacrament , but when ? not alwaies , but then onely when the Sacrament is administred . And the Administration beeing once ended , Christ is no more present in the Elements of bread and wine . And in the very act of celebration , he is not carnally but spiritually present . Sect. 4. The fourth Circumstance , is the Time. Quest. What are the times , in which men are to make prayers vnto God ? For answer to this question , it is first to be considered , that there is a twofold manner of praying , and consequently two kindes of prayer . The first , is the secret and sudden lifting vp of the heart to God , vpon the present occasion . The second , is set or solemne prayer . The first sort of praiers , haue of auncient time beene called Eiaculations , or the darts of the heart . And the time of this kind of prayer , is not determined , but is and may be vsed at any time , without exception . This point I make plaine by these reasons . The first , is the commandement of God , 1. Thess. 5. 17. Pray without ceasing . Eph. 6. 18. Pray alwaies , with all manner of prayer and supplication in the Spirit , and watch thereunto with all perseuerance — for all Saints . In both these places , by praier and supplications , Paul vnderstandeth the sudden lifting vp of the heart vnto God. Secondly , whatsoeuer we speake , thinke , or doe , we must doe all to the glorie of God. Now God is glorified , when we doe in all things , from our hearts acknowledge his power , wisdome , iustice , mercie , prouidence , and goodnes . And these we doe acknowledge , when we daily and howerly lift vp our hearts to him , in petition , for some blessings , and in thanksgiuing for his mercies . Thirdly , we are subiect to innumerable infirmities , frailties , and wants , so as we cannot of our selues , so much as thinke one good thought ; therefore we are euery day and hower , to lift vp our hearts to God , partly in praier , partly in giuing of thankes , that he would make a daily supplie by his grace . Fourthly , Satan seekes by all meanes to ouerthrow our soules continually ; and in that regard it behooueth vs alwaies and vpon euery occasion , to lift vp our hearts to God , for his mercifull protection . Fiftly , the gift of faith must grow and increase in vs day by day . And the meanes whereby it groweth and thriueth in vs , are the exercises of faith , not seldome and rare , but daily and continually vsed . Now of all the exercises of faith , none is more exceilent , then Invocation and Thanksgiuing . The Second kinde of prayer , is set and solemne ; when a man sets himselfe apart , to pray vnto God vsually and feruently : or , when men come reuerently and solemnely together into the congregation , to call vpon the name of the Lord. The word of God appoints no set time for this kind , but leaues it to the libertie , wisdome , and discretion of men . And the ground of this Libertie is this ; There is now no difference betweene time and time , in regard of Conscience , for performing the worship of God , and the duties of religion , ( the Saboth onely excepted : ) but the principall and onely difference , is in regard of outward order and conueniencie , whereby one time may be thought fitter then an other , and that must be discerned by the wisdome of men . In the New testament , the distinction of daies , and houres , is taken away . Paul was afraid of the Galatians , because they made difference of daies , times , moneths , and yeares , in respect of holines and religion , Gal. 4. By this doctrine , we may see what to iudge of the Romane religion , touching set times of prayer . They prescribe certaine houres , which they tearme Canonicall ; and they distinguish them in this manner . The first , they call the Matutine , before the sunne rising . The second , the Prime , from the first houre of the day , to the third . The third from thence to the sixt hower . The fourth from the sixt to the ninth . The fift from the ninth to the twelfth , which they call the None . The fixt is in the euening about the Sunne-setting . The seuenth and last , is after the Sunne-setting , which they call the Completorie . Now in these seauen prescribed howers , by the doctrine deliuered , I note three notable abuses . First , in that the Popish Church binds men in Conscience to obserue them , vpon paine of mortall sinne . Whereas in regarde of Conscience , there is no difference of times . Secondly they bind the Masse-priest , the Deacon , Subdeacon , and the Beneficed man onely , to Canonicall houres , whereas those houres differ not from others in regard of performance of Gods worship , neither are these men more bound to pray in them then others . Thirdly , that a man may say and read his Canonicall houres this day for the morrow , and in the morning or after dinner for the whole day ; wherein we may see their grosse superstition . IV. Question touching prayer is , How their mindes are to be pacified , which are troubled by sundry accidents , that fall out in their praiers . These Accidents are principally three . First , when they should pray , they cannot frame or conceiue a forme of praier , as other men doe . For remoouing of which trouble , let them remember this one thing . That the vnfeigned desire of the touched heart , is a praier in acceptance before God , though knowledge , memorie , and vtterance , to frame and conceiue a forme of prayer in words , be wāting . Ps. 10. 17. God heares the desire of the poore , that is , of humbled persons , and them which are in distresse . Psal. 145. 19. God will fulfill the desire of them that feare hi● : he also will heare their cry and will saue them . Rom. 8. 26. We know not how to pray as we ought , but the Spirit of God , that is , the spirit of adoption , maketh requests for vs by grones & sighes , which cannot be vttered . Where we may obserue , that the prayer of the Holy Ghost which must needes be an excellent prayer , is made by grones which cannot be vttered in words . The second Accident is , that they finde them selues full of heauines and deadnes of spirit , and their minds full of by-thoughts , and wandting imaginations . This trouble may be remooued vpon this ground ; that the defects of our prayer shall neuer condemne vs , if we be heartily displeased with our selues for the same ; and by prayer and other good meanes , doe struggle and striue against them . Rom. 8. 1. There is no cōdemnation to them that be in Christ. In which place it is not saide , They doe nothing worthy of cōdem●ation ; but thus , There is no condemnation to them being in Christ , though they deserue it neuer so much . The third accidēt is , that though they pray , they receiue not the fruit of their praiers . For the remooueall of this distresse , we may consider these foure things . I. The man that is thus troubled , is to examine himselfe , whether he hath made his praier to God aright or no ? For if he pray amisse , he may pray long , and neuer be heard . Our Sauiour would not grant the request of the sonns of Zebedeus , because they asked they knew not what . Matt. 20. 22. Iam. 4. 3. Ye aske & receiue not , because ye aske amisse , that ye might consume it on your lusts . Paul prayed three times , and had the repulse , because he asked things inconuenient for him to receiue : therefore answere was made , My grace is sufficient for thee , 2. Cor. 12. The man therefore that would make a praier aright , must haue respect vnto the matter and forme thereof , as also to the disposition of his owne heart . If he faile in any of these , then God will not heare ; or if he doth , he heares in iustice . II. Though men make lawfull praiers vnto God , & aske things that are to be asked , and which God will grant , yet God will sometime deserre the accomplishment of their praiers , and not giue eare vnto them at the first . Dauid prayed night and day , and yet was not heard . Psalm . 22. 2. Againe , his eies failed , his throat was drie , while he waited for his God by prayer , Psal. 69. 3. The Angel Gabriel said to Zacharie , Luk. 1. 13. Thy prayer is heard . Now in all likelihood , that prayer of Zacharie was made long before , euen in his youth , yet it was not granted him till he was olde . The Lord deferres the graunt of our requests vpon good reason . For hereby he stirreth vp the dulnes of our hearts , and quickeneth our faith and hope . Againe , he makes vs when we enioy the blessings desired , to haue them in higher estimation , and to be more thankefull vnto him ; yea in the want thereof , to striue the more earnestly with him by praier for them . The woman of Canaan , was repulsed and called a dogge , by our Sauiour Christ , not for that he intended to reiect her prayer , but to stirre vp her faith , to make her more earnest in asking ; as also more thankefull for the benefit , when shee had receiued it . III. The Lord vseth to graunt our petitions , two manner of waies . First , by giuing the very thing we aske ; Secondly , by giuing something answerable therto , when he grāteth not the thing it selfe . Thus Christ was heard in that , which he feared . Heb. 5. 7. He prayed to be deliuered from that cuppe , which notwithstāding he drank of : How thē was he heard ? Though he had not that which he asked , yet God granted him the thing which was proportionable to his request , namely , strength and power , whereby he was inabled to ouercome the woefull pangs of that death . IV. We must thinke this sufficient , that we can , and doe pray vnto God , though we neuer haue any request , in this world graunted . For by whose grace haue we alwaies continued in praier , but by the gift and grace of God ? Paul in the like case , was answered by God , My grace is sufficient for thee : that is , thine infirmitie shall not be remooued ; content thy selfe in this , that thou art in my fauour , and hast receiued my grace , by which thou doest withstand this Temptation . To this purpose S. Iohn saith , If we know that he heareth vs , whatsoeuer we aske , we know that we haue the petitions graunted which we desired of him , 1. Ioh. 5. 15. His meaning is , if we can perceiue , and discerne that God listneth to our praiers ; hereby we may assure our selues that he graunts our requests . Now by this we may perceiue that he doth listen , and giue eare to vs , because the grace whereby we pray , is from him alone . CHAP. VII . Of the second head of Gods worship , the hearing of the word preached . THus much touching the first head of Outward worship , namely , Prayer . Nowe followes the next , which is the Hearing of the Word preached . The Questions concerning this point , are of two sorts . Some concerne the Preachers of the word , and some the Hearers . The first sort I omit , and reserue them , to a more proper place . For the second sort , concerning Hearers , one Question may be mooued ; How any man may profitably , to his owne comfort and saluation , heare the word of God ? The necessitie of this Question appeares , by that speciall Caueat , giuen by our Sauiour Christ , Luk. 8. 18. Take heede how ye heare . Ans. To the profitable hearing of Gods word , three things are required ; Preparation before we heare , a Right disposition in hearing , and Duties to be practised afterward . I. In Preparation , sundrie Rules of direction are to be obserued . First Rule . We must be swift to heare , Iam. 1. 19. And this we shall doe , by disburdening our selues of all impediments , which may hinder the effectuall hearing of the word . These Impediments are especially three ; all which are named by the Apostle Iames , together with their seuerall remedies . The first , is Presumption ; when the hearer presumes of his wisdome , knowledge , and abilitie to teach , ( if neede were ) his teachers . The remedie hereof is , to be slowe to speake : that is , not to presume of our owne gifts , thinking our selues better able to teach others , then to be taught by them . For so the Apostle afterwardes expoundes himselfe , when he saith , My brethren , be not many masters , Iam. 3. 1. let not priuate persons take vpon them to become instructers of other men ; but as Paul saith , 1. Cor. 3. 18. If any man among you seeme to be wise , let him be a foole , that he may be wise : that is , let him be willing to learne , euen of his inferiours . And in this regard , let him follow the practise of Naaman , who submitted himselfe to the aduise and counsell of his maide . The second Impediment , is troubled affections , specially rash anger , either against the Teacher , or others . The remedie of this also is laid downe , in the place before alleadged , Be slow to wrath , v. 19. The third is , superfluitie of malitiousnes , that is , the abundance of euill corruptions and sinnes ; which hearers shall by experience find in their owne hearts and liues . This Impediment hath many branches , principally three . 1. Hardnes of heart , noted by the stonie ground , in the parable of the lower , Matth. 13. 20. 2. The Cares of the world , signified by the thornie ground , v. 22. 3. The itching eare , 2. Tim. 4. 3. when a man will heare no other doctrine , but that which is sutable to his corrupt nature ; not beeing willing to frame his heart to the word , but to haue the word framed to his wicked heart . The remedies of this Impediment , are these . First , euery hearer of the word , must lay apart all supersluitie of malitiousnes , that is , cut off , as much as in him lieth , all corruptions both of heart and life . Hence it is , that God speaketh thus to the wicked man , Psal. 50. 16. What hast thou to doe , to take my word in thy mouth , seeing thou hatest to be reformed , and hast cast my words behinde thee ? To this purpose , the Prophet Ieremie exhorteth the Iewes , to be circumcised to the Lord , and to take away the foreskinnes of their hearts , &c. Ier. 4. 4. And Moses by Gods commandement , was to sanctifie the people three daies before they came to heare the Law deliuered by himselfe in Mount Sinai , Exod. 19. 11. Again , euery man will and ought to haue a care , to prepare himselfe more or lesse , to the receiuing of the Lords Supper : which dutie is as well to be performed , before the hearing of the word , considering that in substance it differeth not from the Sacraments , they beeing the visible , and preaching the audible voice of God. Secondly , euery hearer must receiue the word with meekenes , that is , with quietnes subiect himselfe to the word of God , in all things . Esa. 57. 15. I dwell with him , that is of an humble spirit , to reuiue the spirit of the humble , &c. The second Rule of Preparation . Wee must lift vp our hearts in praier to God , that he would giue vs the Hearing eare . This hearing eare , is a gift of God , inabling the heart , when it heareth , to conceiue and vnderstand the doctrine taught , and to yeeld obedience thereunto . The third Rule . The hearer must in hearing , set himselfe in the presence of God. Now therefore ( saith Cornelius to Peter , Act. 10. 33. ) are we all here present before God , to heare all things commanded thee of God. The reason is , because God is alwaies in the congregation where the word is preached . II. The second thing required to profitable hearing , is a right disposition . Wherein two rules are to be obserued . First , when the word of God is in deliuering , euery hearer must heare with iudgment . But some will say , many preachers bewray faults and infirmities in their preaching . To this Paul answereth notwithstanding , Despise not prophecie , 1. Thess. 5. 20. Yea but what if they deliuer vntruthes ? Paul answeres againe , in the next verse , Try all things , and keep that which is good : and Saint Iohn to the like purpose , 1. Ioh. 4. 1. Beleeue not euery spirit , but try the spirits whether they be of God. Her●… by the way , we must remember one cau●at . There be three kinds of iudgement . The one is a priuate , wherby euery priuate person may iudge of the doctrine which is taught : For he must not heare , hand ouer-head , but iudge of that which he heareth . Of this Saint Paul speaks to the Corinths , Iudge ye what I say . 1. Cor. 10. 15. The second is , the iudgement of the Prophet or minister : And this is a surer kind of iudgement then the former , proceeding from a greater measure of Gods grace . The third is the iudgement of the Holy Ghost in scripture ; and this is soueraigne and absolute . For the Holy Ghost iudgeth all , and is iudged of none . These three kinds of iudgment are set in this order . The first depends vpon the second , the second vpon the third , and the third is absolute and iudged of none . Vpon this caueat , two things doe follow ; First , that a priuate hearer , though he may iudge of doctrine deliuered , yet he may not censure the Teacher , or his ministrie . Ministers are to be iudged ; but their spirit is not subiect to euery priuate man ; but to the prophets . For the spirit of the prophet ; that is , the doctrine which the prophets bring , beeing inspired by the Holy Ghost , is subiect to the Prophets . 1. Cor. 14. 32. Secondly , a priuate man , is not to publish or broach any point of doctrine , but that which is plainly propounded in the word , and taught by the ministers thereof . This is a necessarie rule ; and the want of obseruation thereof , is the cause of many scismes and haeresies in the Church . The Lord commands the people , Mal. 2. 7. to require the law at the mouth of the priest in all maine points of faith and manners . The second Rule to be obserued in hearing . Euery hearer must haue care that the word of God be rooted , and grounded in his heart , like good feede , in good ground : which Saint Iames expresseth , Iam. 1. 21. Receiue with meekenes the ingrafted word . Here generally it is to be remembred , that not onely ignorant people , but euen the most learned , ought to be hearers of the word preached . For the preaching thereof serues not onely for the increasing of knowledge , but also for the reformation of the affection , which may be inordinate , where knowledge doth abound . Now for the rooting of the word of God in our hearts , sundry things are required . First , a true & right vnderstanding therof . Secondly , it must be mingled with faith , Heb. 4. 1. For the word is as wine , or water of life : our faith is the sugar that sweetneth it , and giues it a pleasant relish . The word therfore must be tempered , and mixed with our saith , that it may become profitable vnto vs. Now in this mixture , there is required a double faith ; the first generall , whereby we beleeue the doctrine deliuered to be true , so as we neuer call the same into question ; Our Gospell to you ( saith Paul ) was in much assurance , 1. Thess. 1. 5. The second special , whereby we apply the word preached vnto our selues , for the humbling and comforting of our hearts . Thirdly , we must labour to be affected with the word . Thus Iosiah his heart is said to melt at the reading of the law , 2. Chro. 34. 27. And the people reioyced greatly , because they vnderstood the word which the Leuites had taught them . Neh. 8. 12. The hearts of the two disciples that went to Emmaus , burned within them when Christ opened vnto them the scriptures , Luc. 24. 32. And the Iewes at Peters sermon , were pricked in their hearts , and said , Men , and brethren , what shall we doe ? Act. 2. 37. Fourthly , the word of God must dwell plenteously in vs , Coll. 3. 16. This is doth , when it rules , and beares the greatest sway in the heart , and is not ouerruled by any corrupt affection . III. The duties to be performed after hearing , are these . First , the doctrine deliuered , must be treasured vp in the heart , and practised in life . Psal. 119. 11. I haue hid thy word in my heart , that I might not sinne against thee . Secondly , a man must meditate on the word which he hath heard , with lifting vp of his heart vnto God. The beasts that were clouen footed , and chewed the cudde , were fittest both for meate vnto man , and for sacrifice to God , Levit. 11. It was the olde and auncient opinion of the Church , that this chewing the cudde , signified holy meditations . And he that heares the word , must doe as the beast doth , fetch vp the meate out of his bellie againe , and chewe it ouer a new . The man that doth so , is the fittest for the Lords vse . Thirdly , he must haue experience of the word of God in himselfe . Psal. 34. 8. Tast and see how gracious the Lord is . Fourthly , he is to examine himselfe after he hath heard the word . Thus Dauid saith of himselfe , Psal. 119. 59. I haue considered my wayes , and turned my feete vnto thy testimonies . Fiftly , he must be obedient vnto it , and testifie his obediēce , though not at all times , yet whensoeuer occasion is offered . Iam. 1. 22. Be ye doers of the word , and not hearers onely , deceiuing your owne selues . II. Question touching hearers is , How are they to be comforted , who after long hearing of the word , either profit very litle , or not at all ? For resolution of this Question , the Causes of not profiting , are distinctly to be considered . And they are of two sorts . The first sort of Causes , are the sinnes of the hearers . And that sinnes are the causes of not profiting , it will appeare by this signe ; if the memorie , vnderstanding , and other parts of the minde in common matters , be strong and pregnant , but dull and weake in apprehending , and retaining the doctrine taught . Now these sinnes are principally two . First , Hardnes of heart , when a man is not inwardly mooued and affected with the word preached , but remaines in the same state he was before . This is set forth by the hard ground , that is by the high way side , and by the stonie ground , Math. 13. 4 , 5. And such is the heart that is not mooued nor affected either with ioy , sorrow , feare , or consolation . The hardnes of heart , ariseth from a custome in sinning and from that the deceitfulnesse of sinne , Heb. 3. 13. Secondly , worldly Cares , that is , a heart possessed with desire of profits , pleasures , honours , preferments , and such like ; which be as thornes that choake the seede of the word , and suffer it not to grow and fructifie : yea that fill the heart full of wandering imaginations , which steale away the mind from attending to the word preached . Those that are thus hindred from profiting , are rather to be reprooued , then comforted : for that the cause of their non-proficiencie , is in , & from themselues . They are therefore to vse all good meanes for the remooueall of their sinnes , that of hard hearted and carnall , they may become good and profitable hearers of the word . The meanes are these . First , they must labour to be touched in heart , with sense and feeling , of their spirituall pouertie , and want of Gods fauour and mercie in the pardon of their sinnes . The reason is giuen of Dauid , Psal. 25. 9. The Lord teacheth the humble his waies . And by Marie , in her song , Luk. 1. 35. He hath filled the hungrie with good things , and the rich he hath sent emptie away . The second meanes is , to heare the word of God with an honest heart , ioyned with a constant purpose of not sinning . The third , to be as carefull to bring good affections , as a good vnderstanding . For affections are the feete that carrie the heart , and Salomon biddes vs to take heede to our feete , when we enter into the house of God , Eccl. 4. 17. They are the very key of knowledge and memory ; and therefore Dauid saies , The secret of the Lord is reuealed to those that feare him , and his couenant is to giue them vnderstanding : Psal. 25. 14. And that which he saith of Feare , may be said also of other good affections . The second sort of Causes , are ordinary and vsuall defects of naturall gifts ; as of capacity , or conceipt , of memory , and vnderstanding . For all men haue not the like gifts of nature , and therfore all men cannot reape benefit by the word preached . These wants may be discerned thus ; If the mind and memory be weake or wanting , as well in common wordly matters , as in diuine things that belong to gods kingdome . And to this kinde of men which are thus troubled for not profiting , there belongeth comfort ; Yet not simply , but vpon these conditions . First , if they know the principall grounds of religion . Secondly , if they haue care to profit and increase in knowledge . Thirdly , if they liue according to the measure of their knowledge , in obedience to Gods will. These beeing obserued , such parties are to comfort themselues in this , that God in mercy will accept of their indeauour , forgiue their ignorance , and beare with their infirmities . This is to be seene in the example of Peter , whose faith was highly commended by Christ , when he said , the gates of hell should not preuaile against it . Matt. 16. 16. And yet at that very time , Peter was ignorant of many maine pointes of Religion , as of the death , resurrection , and ascension of Christ. And in his person , the other discisples are commended also for their faith , because they held Christ to be the Messias and Sauiour of the world , though they were ignorant of the manner of his redemption , thinking he should haue beene an earthly king . Act. 1. Againe , the want of knowledge in such as haue naturall defects , may be supplied by good affection , if they be not wanting in an honest heart , and carefull indeauour of godly life . Thus the Church of the Iewes in the old Testament , did farre exceede the Church of the new , in good affection , though it came farre short of it in knowledge and apprehension . CHAP. VIII . Of the Sacraments in generall , the reeeiuing , and vse of them . IN the next place , follow the Questions of conscience touching the third part of Gods Outward worship , namely , the Sacraments ; and these concerne either the administration , or the receiuing of them . The Administration I will here let passe , and handle those Questions onely , that concerne the receiuing and vse thereof , both in generall and in particular . Touching the receiuing of the Sacraments in generall , there is one onely Question Whether the Sacraments ministred by Heretickes , Idolatours and vnsufficient ministers be Sacraments or no ? For answere hereunto , we are to knowe there be three sorts of men that may administer the Sacraments . Some are true & lawfull ministers , lawfully called by God & men to that function , keeping the right forme of the Sacrament according to the institution . Some againe , are more priuate persons , that haue no authoritie at all to administer , whome we may oppose to the former sort as contrary to them in this action . Others againe be admitted to stand in the roome of lawfull ministers by the acceptation & consent of men , or by custome , though corrupt , and these are in a meane betweene the two former sorts . Of the first there is no question . But the Sacramēt administred by the second is in truth a meere nullitie ; because they haue no calling thereto , neither can they doe it of faith : forasmuch as they haue neither precept nor exāple out of the word of God. Now for the third sort , though they be not indeede lawfull pastors ; yet beeing in the place of such , by the consent , allowance , and custome of men , though corrupt ; their action is of force , and the Sacrament which is administred by them , is in deede a true Sacrament ; which I prooue by these Reasons . First , the preaching of the word , and administration of the Sacraments are all one in substance . For in the one the will of God is seene , in the other heard . Now the word preached by Heretikes , is the true word of God , and may haue his effect . The Scribes and Pharises , great Doctors of the Iewes , were not all of the Tribe of Levi , but descended frō other Tribes . Againe , euen the principall of them liued by extortion and bribery , and were wicked men , yea Heretikes and Apostataes , deposed & excommunicated persons . And yet because they occupied the places of good teachers , and sate in the chaire of Moses , that is read the doctrine of Moses Law , Christ bids his disciples to heare them . Matt. 23. 3. Prouided only that they tooke heed of the leauen of their false doctrine , and wicked life . Now if the word taught by their ministery was powerfull , why may not the Sacraments ministred by the Heretiques standing in the roome of true ministers be true Sacraments ? In the daies of Paul , Phillip . 1. 15. Some preached Christ through enuy and strife , and some of good wil : what was the Apostles iudgement in this case ? Himselfe answereth , v. 18. What then ? yet Christ is preached all manner of wayes , whether it be vnder a pretence or sinceerely , and I therein ioy , yea and will ioy . Secondly , this point is plaine by examples . The Leviticall priests vnder the Lawe , were Heretickes , and taught after a sort the breach of the morall law . Yea they held iustification by workes , Rom. 10. 3. and yet Circumcision by them administred , was in force ; neither was the passeouer , celebrated by them , or the sacrifices which they offered , any other then the true Passeouer and true sacrifices . Iudas was a very hypocrite , yea Christ calls him a Deuill , Ioh. 6. 70. and yet he preached the word at Christs commandement , and baptized with the rest of his Disciples , Ioh. 4. 1 , 2. Thirdly , the Sacrament , if it be administred in the name , and by the power of Christ , is the ordinance of God , beeing receiued by faith , yea a true Sacrament of Christ ; and the force and efficacie thereof , doth not depend vpon the worthines of the Minister , but vpon Christ. The letters or epistle sent from one man to an other , are authenticall , and serue fully to expresse the minde of the author , though the messenger or carier be a wicked or a naughtie man. And in like manner , the sinne of any man that stands in the roome of a lawfull Minister , doth not nullifie the Sacrament , and therefore not heresie , or vnsufficiencie . S. Cyprian who liued 300. yeares after Christ , was of this opinion , that Sacraments administred by Heretikes , were no Sacraments . But the Churches of Africa in those times concluded the contrarie against him , according to the doctrine that hath beene deliuered . The Vse . I. By this doctrine they are iustly to be blamed , who would haue their children rebaptized , which were before baptized by Popish priests ; because the Sacrament , though administred by a Papist , if he stand in the roome of a true Pastour , & keep the forme thereof , is a true Sacrament . II. Others by this doctrine come to be reprooued , that refuse to receiue the Sacraments at the hands of vnpreaching ministers . For though the minister be vnsufficiēt , & preach not , yet if he be called by the Church , he hath the place of a lawfull Pastour , his administration is warrantable , and the Sacrament by him administred a true Sacrament . If it be said , that then the true Sacraments may be out of the true church , as in the church of Rome at this day ; because Hereticks and such like Ministers are not of the church . I answer , that there is in the church of Rome , the hidden church of God , and the Sacraments are there vsed , not for the Romish church , but for the hidden church which is in the midst of Papacie ; like as the lanterne beareth light not for it selfe , but for the passengers : yet hence it followeth not , that we should communicate with Idolaters , Hereticks , and wicked persons . And so much of the Administration of the Sacraments in generall . I come now to the Particular Sacraments . CHAP. IX . Of Baptisme . THe first Sacrament in order , is Baptisme . And the Questions touching it I reduce to fiue heads . I. Question . Whether Baptisme be necessarie to saluation , or no ? For answer to this Question , we must rightly distinguish of necessitie . A thing is said to be necessarie two manner of waies ; either absolutely and simply , or in part . Absolutely necessarie is that , which is in all respects necessarie , and the contrarie whereof is vtterly vnnecessarie . Necessarie in part is that , which in some respects , or vpon certaine causes and considerations , is necessarie . This distinction premised , I answer : Sect. 1. First , that Baptisme is necessarie the second way , in part and respectiuely , that is , in diuers and sundrie regards . I. As the lawfull vse thereof is a note , whereby the true church of God is discerned , and distinguished from the false church . Not that the church of God cannot be a church , without this Sacrament . For it may want Baptisme for a time , and yet remaine a true church ; as well as the church of the Iewes in auncient times , wanted circumcision , for the space of fourtie yeares , Iosh. 5. 6. and yet ceased not to be a true church , and loued of God. II. As it serueth for necessarie vses and purposes , to men of yeares , that are to be baptized : as first , to testifie vnto the church and themselues , that they are receiued into the bodie of Christ , which is the companie and societie of the faithfull . Secondly , to testifie their obedience to Gods commandement , & their subiection to his ordinance appointed by him for their good . Thirdly , to be a necessarie proppe , to vphold their weaknesse , a seale to confirme their faith in the couenant of grace , and an instrument to conuey Christ vnto them with all his benefits . III. It is necessarie to Infants , as it serueth to enter , and admit them into the visible Church , and withall to signifie their interest in the couenant of grace , and consequently their right and title to Life euerlasting . Sect. 2. Secondly , I answere that Baptisme is not absolutely or simply necessary , so as the partie that dies without it , remaines in the state of damnation , and cannot be saued . My reasons are these . I. Baptisme is appointed by God , to be no more , but a seale annexed vnto , and depending vpon the couenant ; therefore we must put a difference betweene it , and the couenant . The Couenant of grace , and our beeing in Christ is absolutely necessarie : for no man , woman , or childe , can be saued , vnlesse they haue God for their God. But the signe thereof is not . For looke as to the essence of a bargaine , the consent and agreement of the parties alone , is of meere necessitie required ; and this beeing yelded , the bargaine is a bargen , though it be neither sealed , subscribed , nor confirmed by witnesses ; so likewise a man may be saued , if he be within the couenant of grace , though he haue not receiued the seale and signe thereof , the Sacrament of Baptisme . II. The bare want or priuation of Baptisme ( when it cannot be had ) is pardonable , & doth not condemne the partie vn-baptized . The thiefe vpon the crosse was saued , though he was neuer baptized , Luk. 23. And sundrie Martyrs in former times , who were Gods deare children , and died for the maintenance of his truth , though they wanted the outward and visible baptisme , yet by Gods mercy they were not destitute of the inward , and consequently were not condemned but saued . And so many children vnder the law died before the eight day , vncircumcised . Yea when any among them were weake , and could not indure to haue the foreskinne of their flesh cutte , in probability their circumcision was deferred , and some of them died in the meane time , which neuerthelesse being borne of beleeuing parents , were vndoubtedly saved , according to the promise of God made to Abraham , I will be thy God , and the God of thy seede . For as Christ saith of the Sabaoth , so may we say of Circumcision ; It was made for man , and not man for it . And it were a iudgement both rash and vncharitable , to thinke that all the males of the children of Israel that died before circumcision , were condemned . Yet on the other side , the wilfull contempt , and carelesse neglect of this ordinance , when it may conueniently be administred and receiued , is deadly and damnable . And to them that are guilty of this sinne , is the threat of God iustly denounced , Gen. 17. 14. Euen that person shall be cut off from his people . III. The grace and mercy of God is free , and not tied or bound to the outward elements . Ioh. 3. 8. The wind bloweth , where it listeth , that is , God giues grace , and vouchsafeth fauour , to whome , where , and when it pleaseth him . And hence it is , that they , whome he would not haue perish but come to eternall life , shall be saued , though they be not partakers of this Sacrament . IV. Infants , borne of beleeuing parents , are holy before baptisme , and baptisme is but a seale of that holinesse , 1. Cor. 7. 14. The children of beleeuing parents are holy . Rom. 11. 16. If the first fruits be holy , so is the whole tumpe , and if the root be holy , so are the branches . Yea to them belongs the kingdome of heauen as well as to others . Christ saith , Suffer litle children , &c. for to them belongeth the kingdome of heauen , Mark. 10. 14. It is alleaged , that those which are sanctified haue faith , which infants haue not . Ans. God saith , I will be thy God and the God of thy head . By vertue of this promise , the parent layes hold on the couenant , for himselfe , and for his child ; and the childe beleeues , because the father beleeues . It is obiected again , that infants are born in originall sinne , and therefore cannot be borne holy and sanctified . Answ. Euery beleeuing parent sustaines a double person . First , as he is a man , descending of Adam , by corrupted seede ; and thus , beeing himselfe corrupted and vncleane , his children also are corrupt and impure . Secondly , as he is a holy and beleeuing man , ingraffed by faith into Christ the second Adam . And thus by his faith , comes his child to be in the couenant , and partaker of the benefits and priuiledges thereof : and by the same faith he beeing a beleeuer , the guilt of originall corruption , which is in the Infant new borne , is not imputed vnto him to condemnation . And for these causes , the Sacrament of Baptisme , is not absolutely and precisely necessarie to saluation , but so , and in that sort , as hath bin declared . Against this Doctrine it is obiected , that Christ saith to Nicodemus , Except a man be borne of water and the holy Ghost , he can not enter into the kingdome of God , Ioh. 3. 5. To this obiection , sundrie answers are giuen . First , if the place be vnderstood of Baptisme , then the wordes may carrie one of these two senses . First , that our Sauiour directs this speech principally against Nicodemus , who was a timerous professour ; and remained ignorant , and had long neglected his baptisme . Secondly , that the kingdome of heauen , is here put , not for euerlasting happines , but to signifie the visible estate of the church of the new Testament ; and then the meaning is , No man can be admitted into the Church , and made a visible member thereof , but by the water of baptisme ; neither can any man be made a liuely member of Christ Iesus , but by the spirit , that is , by regeneration , which alone makes the partie that is entred into the Church by baptisme , to be a liuing mēber of the bodie of Christ. Secondly , others answer , that this place is to be vnderstood not of Baptisme , but simply of regeneration , and that Christ alludes to the sayings of the Prophets , which speake of cleane water , and expounds the same in this sort ; Thou Nicodemus , art by profession a Pharisie , and vsest many outward washings , but know this withall , that vnlesse thou be washed inwardly by cleane water , that is , be regenerated and renewed by the holy Ghost , thou canst not enter into Gods kingdome . Lastly , it is answered , that the necessitie of saluation lies not in both , but onely in the new birth by the holy Ghost ; as if Christ should say , Except ye be regenerate & borne a new of the spirit , which as cleane water , purgeth and clenseth you from your sinnes , ye cannot be saued . The Vse . By this doctrine touching the necessitie of Baptisme , are iustly challenged two sorts of men . The first is the Popish sort , who build the absolute necessitie of Baptisme vpon false and vnstable grounds . For they teach in their writings , that all men are borne in sinne and corruption , and vnlesse they be clensed from it , they can neuer be saued . Now Baptisme ( they say ) is appointed by God , as the onely remedie and sole meanes whereby they may be purged from sinne , and come to saluation . And this they snew by a comparison of Baptisme with the brazen Serpent : which as it was the only remedie for the cure of those which were stinged by serpents , so is this Sacrament the onely meanes , set apart by God , to keepe them that are partakers thereof , from the sting of death and eternall destruction . But the answer is plaine out of the former doctrine . That though all men be conceiued and borne in sinne , and cannot enter into the kingdome of heauen , except they be clensed ; yet baptisme is not of absolute necessitie for this purpose . For it is not appointed by God , as the onely remedie of this euill , but onely to be a signe and signification of the purging and clensing of sinne , by the blood of Christ. Now those that are within the couenant , may haue their sinnes remitted by the mercie of God , and that according to the forme of the couenāt , though they receiue not the signe thereof ; so be it they doe not wilfully contemne or neglect the same when it may be had . Againe , the serpent lifted vp by Moses , in it selfe , and by it owne vertue was a bare signe , and was no remedie to cure the diseased Israelites : but they were cured by their faith in the word of Gods promise annexed vnto the signe : according to which Dauid saith , He sent his word and healed them , Psal. 107. 20. And to the same effect Augustine saith , That the cure and health of the Israelites , came not from the Serpent , but from Gods commandement obeyed , and his promise beleeued . And so is Baptisme a remedie , and no otherwise . The second is , the common ignorant sort of people , who thinke that an Infant dying without baptisme , dies without christendome ; and that it cannot possibly be a christian , vnlesse it be baptised . This their opinion is very erronious . For by it they make baptisme , the seale of the couenant , to be as necessarie , as the couenant it selfe . Whereas on the contrarie , baptisme is not simply and absolutely necessarie , so as the partie dying without it , can not be saued , but onely in part , as it serues to distinguish the true church from the false , to be a necessarie signe of our admission and entrance into the church , yea to confirme our faith in the promise of God. Neither is baptisme of force to make a Christian , but onely to signifie and declare a man to be a Christian , by beeing within the couenant of grace . II. Question . Whether witnesses which we commonly call Godfathers and Godmothers be necessarie ? To this there are giuen two answers . First , that the vse of Godfathers and Godmothers , is not simply necessarie to the Sacrament of Baptisme . For first , it seemes that of auncient times , the parents of Children which were Heathen , and newly conuerted to Christian Religion , were either ignorant and could not , or carelesse and would not bring vp their children agreeably to the word of God , and the Religion which they newly professed . And hence it was thought meet , that some persons of good knowledge and life , should be called to witnes the Baptisme , & promise their care for the childrens education . But now Parents amongst vs beeing better taught and qualified , the other is not of such necessitie . Secōdly , Christ hath instituted and ordained in his word , all things fitte , conuenient , and necessary vnto lawfull Baptisme amongst all which , he hath not any where expressely prescribed the vse of Sureties . Thirdly , the whole congregation assembled together at the administration of this Sacrament , doe present the childe to the Lord , and are witnesses that the childe is admitted into the Church , and is externally in the Couenant . And therefore , I take it to be a fault , when the Congregation doth depart before the child be baptized . Fourthly , that which is required of them to promise and performe , may , ye must and ought to be performed of the parents of the baptized ; who are by the word of God to bring vp their children in the feare of God. The second answere is , that though such persons are not necessarie to the essence of Baptisme , yet they are not simply to be reiected ; this alway presupposed , that they be fitte men and well qualified . Their fittenes stands in foure things . First , that they be of yeares of discretion , sufficient to vndertake such a charge . And therfore it is a fault , when children are called to be Godfathers , and Godmothers , which neither are come to yeares of discretion , nor able to consider what they doe or ought to doe . Secondly , that they haue at least some knowledge and vnderstanding not onely in generall , of the principles and grounds of religion , but also of the nature and end of the Sacrament , and of the substance of the promise wherewith they bind themselues , in the behalfe of their God-children . It was in ancient times , required of such persons as were to be witnesses , that they should know and vnderstand the Creed and the Lords Praier . Therefore those are iustly to be blamed , that call such persons to be witnesses to their children , which though they haue yeares sufficient , yet they haue little or no knowledge of the grounds of the Catechisme , or of the bond wherby they oblige themselues for the good and godly education of the infants in time to come . Thirdly , they be knowne to be of an honest and reformed life , not iustly chargeable of impietie , incivilitie , or dishonesty , that by their example the children may in time to come be drawne to holines of life & conversation . For how can he that is of a dissolute and wicked life , be able to bring others committed to his charge to the embracing of true religion . Fourthly , that they be carefull to perform theirpromise made in the face of the Church for the good education and instruction of the child in the feare of God , specially when the parents be negligent and careles in that behalfe . Nor the reasons why these sureties are not to be simply reiected , if they be qualified , as hath beene said , are these . I. Because this custome though it be not directly grounded vpon scripture , yet it is not repugnant thereunto . For beeing righty vsed and kept , it tendeth to the furtherance of religion and Godlines in particular families , and consequently to the edification of the Church . II. It is no new thing but an ancient comendable practize , continued in the Church of God aboue the space of 1200. yeares . III. Because these parties doe supply the defect of naturall parents when they be wanting , either by death or by negligence while they liue ; if they be answerable to their promise made in the behalfe of the children , touching the things that belong to their saluation . Yet further touching these persons three Questions are mooued . I. Q. What dutie are they to doe in the behalfe of the party baptized ? Ans. Papists teach , that the principall and proper act of the suretie is , the taking of the infant baptized from the hands of the preist , into his owne armes and custody . But this , though it be an action neither good nor euill ; yet considering it may as well be done by another , as by him , and the doing of it by another , is no whit preiudiciall to the ende , for which such persons were first appointed in the Church ; namely , the good education of infants baptized ; it cannot be the principall dutie of the suretie . But the things required of them , are especially these . I. To be speciall witnesses of the admission and entrance of the partie baptized , into the church of God. II. To binde themselues by solemne promise , in the name of the child , before the whole church assembled , that they will be carefull so soone as he comes to yeares of discretion that he be brought vp in the feare and seruice of God , and be instructed in the principles of faith and repentance , and acquainted with the promise made by them in his behalfe , that he may frame his life thereafter . III. To haue speciall care of the performance of their promise ; that by all good meanes which God hath appointed , both publicke , as hearing the word , and receiuing the Sacraments ; and priuate , as exhortations and admonitions , in time to come he shal be moved and incited to forsake the Deuill , &c. and to pay his vowes made at his Baptisme . II. Q. Whether children baptized , come to be of spirituall kindred with the whole Church , by reason of their Godfathers and Godmothers ? The Papists answer yea , and they explane their answer in this manner . Looke as by carnall propagation , a man hath a naturall beeing ; so by the Sacrament of Baptisme , he hath a spirituall being in the state of grace , according to which he is born againe . Now , as by carnall propagation , ariseth a bond of kindred betweene one man and an other : so by the receiuing of Baptisme , there ariseth a bond of kindred betweene the members of the Church ; by meanes whereof , the sureties become as Fathers and Mothers to the parties baptized . We on the other side answer negatiuely , that persons baptized , doe not by their Baptisme become spiritually a-kinne to the Church . Now that this is the truth , & the contrary doctrine of the Papist erronious , will appeare by these reasons . I. The Sacrament it selfe , doth not giue a spirituall beeing , to any man that is partaker thereof : neither is it of force to make a man a Christian , or a member of the inuisible Church of God. But that which doth this , is the Couenant of grace , wherein is promised remission of sinnes , and life eternall , in and by Christ. And the Sacrament , is only a seale of that couenant , and no more . Now if baptisme cannot make a Christian , much lesse can it giue vnto him , a spirituall beeing in the body of Christ , and consequently any such spirituall alliance , whereby one member may be allied vnto another . II. There is not the same reason of Baptisme , that is of carnall propagation or birth . For Baptisme is not regeneration it selfe , but the Sacrament , that is , the signe and seale of regeneration . And therefore though naturall kindred comes by carnall seed and birth , yet spirituall kindred , cannot come to any by baptisme . III. The scripture mentions onely two sorts of kindred , and no more ; the one which ariseth properly , from societie and communion of blood , which we call Consanguinitie ; the other , which comes by carnall coniunction of man and woman , in the estate of marriage , commonly termed Assinitie . And besides these , the scripture acknowledgeth none . If it be said , that God is the father of all beleeuers , and that they are his sonnes and daughters , and Christ their elder brother : and therefore there must needes be a spirituall alliance betweene them all . I answer , it is true : but that this kinred hath his originall from baptisme , and beginneth with that relation , that is betweene the Sureties and their god-children in that Sacrament , it is a Popish inuention , deuised by the wit of man , without ground or warrant in the word of God. III. Q. But be it , that the Papists opinion were true , then a further Question may be mooued . Whether spirituall kinred contracted by baptisme , can be a iust impediment of marriage betweene the witnesses themselues , or their children ? The Papists in their writings answer , that spirituall alliance , beeing farre more excellent then carnall , is of much more force , both to hinder a man from marriage , before he marrie , and to breake off marriage , when it is consummate . But this doctrine ( as the former ) is not warrantable . For first , they themselues affirme , that this impediment doth not depend vpon the law of nature , but vpon the iudgement of the Church . But the estate of marriage , stands by Gods ordinance , who hath giuen libertie of entrance into it , to all men , that are out of the degrees forbidden in his law , without exception : and therefore the lawes and constitutions of men , cannot preiudice , or take away any mans libertie in that behalfe . Secondly , all beleeuers are brethren and sisters in Christ , and therefore are spiritually allied each to other . Now if this spirituall alliance be polluted by marriage , or maketh marriage vndertaken , a meere nullitie ; then no beleeuer shall marrie in the Lord : for Christians by this meanes must neuer match with Christians , but with Pagans and Infidells . Thirdly , this impediment is a superstitious inuention of Popish Canonists , onely to increase the Treasurie of their Church , by their multitude of dispensations . And it seemes that they are either ashamed of it , or wearie to beare the imputation thereof . For some of their owne Canons are against it , which doe allowe Godfathers children to marrie , and a man to marrie his godfathers wife . And the Coūcell of Trent , hath drawn this affinitie into a narrower compasse , which before was so farre inlarged , allowing the Witnesses themselues to be man and wife , not vrging all the three kinds of kinred , but onely some degrees of compaternitie . III. Question , touching Baptisme . Whether children of excommunicate persons , which are cast out , and not holden as members of the Church , haue right to Baptisme ? For better resoluing of this Question , the ground of the answer is first to be laide downe , and then the answer directly to be made . There are two texts of Scripture commonly alleadged , concerning the force and vse of Excommunication . The first , is Matth. 18. the second , is 1. Cor. 5. The scope of them both is , to shew , that the man which is excommunicated , is barred from the kingdome of heauen . For he is not to be holden a true member of the church , but as a Heathen and a Publican : and therefore is put out of Gods kingdome , and deliuered vp to Satan . Of this waight is Excommunication . Nowe in Excommunication , there are three iudgements to be considered . The first , of God : the second , of the Church : the third againe , of God. The first is , when God doth hold any obstinate sinner , guiltie of his offence , and consequently guiltie of condemnation , vnlesse he repent . This is the first sentence . The second , is the iudgement of Gods church vpon the offender , after that God hath holden him guilty . For the iudgement of the church , followeth the iudgement of God , and doth indeede nothing , but pronounce the partie guiltie , and subiect to condemnation . And the difference betweene them both , is onely this ; That God holds the offender guiltie , and the Church declareth him so to be . Now the second iudgement is not to be giuen absolutely , but with condition of repentance , and so farre forth , as man can iudge by the fault committed , as also by the word , which giues direction , how to discerne of the impenitencie of the sinner . The third and last iudgement is Gods , whereby he ratifies and confirmes that in heauen , which the Church hath done on earth : and this in order followes the second . This ground beeing laide downe , I come now to the Answer . First therefore , the parties excommunicate , are in some respects no members of Christs bodie , and in some respects they are . They are not , in two regards . First , in that they are cut off from the companie of beleeuers , by lawfull excommunication , and so haue no participation with them , either in prayer , hearing the word , or receiuing the Sacraments . The reason is : for that the action of the Church stands in force ; God ratifiing that in heauen , which the Church doth vpon earth . Secondly , because by their sinne , they haue ( as much as in them lieth ) depriued themselues , of the effectuall power of Gods spirit , which might rule and gouerno them . But in other respects they are members , as will appeare , if we consider the diuers sorts of members . Some are members not actually , and in present , but in the eternall counsell of God , and are to be in time when they shall be called . Thus was Paul before his conuersion , and therfore he saies of himselfe , that God had seperated him from his mothers wombe , and called him by his grace . Gal. 1. 15. Also of himselfe and other beleuers he saies , when we were enemies , we were reconciled to God , by the death of his sonne . Rom. 5. 10. Some againe are members , only in shew and appearance ; of which sort are hypocrites , which seeme by their outward profession , to be that they are not indeed , wherin they resēble the wooden legge , that is cunningly fastened to the body , but indeede is no legge , nor part of the body , wherto it is adioyned . A third sort are liuely members , which are vnited vnto Christ by faith , and haue fellowship with God in him , beeing iustified , sanctified , gouerned and preserued by his spirit ; and withall doe feele , and shew forth the power of the same spirit dwelling in them . Of these Paul speaketh , Rom. 8. 14. As many as are lead by the spirit of God , they are the sonnes of God. The fourth sort are decaied members , which though they belong to Gods election , and are plants truly ingrafted into the vine Christ Iesus , yet for the present , haue not a liuely sense of the power , and vertue of the spirit of Christ in them . These may fitly be resembled to the legge of a man , or some other part , that hath the dead palsie , which though it remaine for some time , without feeling , and vncapable of nourishment , yet beeing ioyned to the bodie , it may by vertue of some strong medicine , be recouered , and made whole as the other . Of this sort , are excommunicate persons . For in regard of their ingraffing , they are true members , and can not be quite cut off from the bodie of Christ , Ioh. 10. 28. though otherwise , they are not holden so to be , in a threefold respect . One , in regard of men , because they are excluded , from their holy communion with the faithfull , by the Churches censure . The second , in regard of God , because that which the Church rightly bindeth on earth , is boūd in heauen . The third , in regard of themselues , because for a time , they want the power , and efficacie of the Spirit , vntill they be throughly touched with repentance , and beginne ( as it were ) to liue againe . Now , though in these respects , they be not esteemed members of the church , yet the truth is , they are not wholly cut off , from the societie of the faithfull . For the seede of faith remaineth in them , and that knits the bond of coniunction with Christ , though the sense thereof be lost , vntill they repent . In this case , the partie excommunicate is , as a free man in bonds , who vntill he get out of prison , hath no vse of his freedome , and yet continues a free man still , though he remaine in prison . So also the childrē of God , may still be the children of God , though excluded from the cōgregation of the church , for some offences . From this that hath beene said , ariseth the Answer to the Question propounded ; namely , that the children of such persons , as are excommunicated , are ( notwithstāding their excommunication ) to be baptised , because they are indeede , and in the iudgement of charitie , true members of the bodie of Christ , though in some other regards , they are not in present holden so to be . Yet further besides the former grounds , consider these reasons . First , children of parents , that are professed members of the church , ( though cut off for a time , vpon some offence committed ) haue right to baptisme , because it is not in the power of man , to cut them off from Christ , though they be excommunicated . Secondly , the personall sinne of the parent , may not keepe the blessing from the child : and therefore not depriue him , of participation of the ordinance of God. Thirdly , we must alway put a difference betweene them , which doe not make separation from the church , and yet are grieuous offenders : and open Apostataes , that ioyne themselues with the enemies of the Church , to the ruine and ouerthrow of the truth of the Gospel . Fourthly , we must put a difference betweene those , that haue giuen vp their names to Christ , though fallen grieuously ; and Turks , and Infidels , that are forth of the Couenant , and neuer belonged to the Church . Lastly , if the mercie of God inlarge it selfe to thousands , yea to infinite generations : why should man be so hard hearted , as to make question , whether such Infants belong to the Couenant ? and consequently keepe them from the Sacrament of Baptisme . Out of this Question , ariseth a second ; Whether children borne in fornication , haue right to baptisme ? Ans. They are not to be kept from it . For the wickednes of the parent , ought not to preiudice the child , in things that belong to his saluation . Yet in this case , some Cautions are carefully to be obscrued ; as first , that the parent hold the true faith and religion : secondly , that he be by the Minister exhorted , to a true humiliation of himselfe , and to earnest repentance for his sinne committed , and that before the child be baptized . Thirdly , that their be some appointed , to answere for the Infant , besides the parents ; and to make solemne promise openly to the Church , that it shall be carefully brought vp , and instructed in the faith . And the same is to be obserued and practized , before the baptizing of the children of parents excommunicate . IV. Question . How men are to make a right vse of their baptisme , when they become to yeares ? The not obseruing hereof , is the cause of many sinnes and corruptions in the liues of men . It is commonly holden a great fault in ciuill matters , for a man not to keepe his couenants . Much more is it a hainous sinne before God , not to keepe the promises , and pay the vowes , made vnto him . For answere therefore to the Question , wee must first take this for a ground ; That baptisme both for signification , force , vse , and fruit , continues not for a moment of time , but for the whole course of a mans life ; It doth not respect onely the time past or present , but that which is to come , yea , that whole time , that a man hath to spend , from the very act of his baptisme to his death . Againe , baptisme is the true Sacrament of Repentance , for remission of sinnes ; which being once receiued , remaineth a perpetuall testimonie and pledge of the everlasting couenant of God , and of the continuall washing away of sinne in the blood of Christ. This Ground premised , I come to the vse of baptisme , which is two fold . The First is , that it serues to be a token , and pledge of Gods fauour towards vs , and that principally three waies . First , in that it sealeth and confirmeth to vs , the free pardon and forgiuenesse of our sinnes . Thus Cornelius was baptized of Peter , after he had heard the Gospell preached , and receiued the Holy Ghost ; that it might be vnto him a pledge , of the remission of his sinnes , Act. 10. 48. And in like manner , doth Peter exhort the conuerted Iewes , to repent them of their sins , & to receiue the Sacramēt of Baptisme , as a seale and pledge of Gods mercie , in the forgiuenes thereof by Christ , Act. 2. 38. In regard of this vse , baptisme is of great force , to releeue the hart in distresse . For when any childe of God , feeles himselfe loden with the burden of his sinnes ; the consideration and remembrance hereof , that God hath pardoned them all , and giuen him a speciall , and certaine pledge of his pardon in baptisme ; will serue to stay and support his soule . Yea though his sinnes were of force , to make a separation betweene God and him . Yet remembring , that his name is written in the Couenant of God , and that he hath by Gods mercie receiued the seale of the Couenant , he shall not neede to be much dismaied . When Satan tempteth him to doubt of his owne estate , in regard of his corruptions ; even then let him haue recourse to his baptisme , and thinke of the earnest and pledge of Gods fauour , which he hath receiued . Let him draw out his euidences , signed with the seale of Gods couenant , made vnto him in Iesus Christ ; and that shall be sufficient to stoppe the mouth of Satan , and to repell his temptations . Secondly , Baptisme is as a pledge of the vertue of Christs death . Doe you not know , saies Paul , that all we which haue beene baptized into Iesus Christ , haue beene baptized into his death ? Rom. 6. 3. For they that beleeue , are by baptisme conformed to Christ their head , because they are by it , buried together with him into his death . vers . 4. This point is of excellent vse in our liues . For it teacheth a man , when his owne corruption mooueth him to sinne , and he is now euen in the Combate , ( the Spirit lusting against the flesh , and the flesh against the Spirit ; ) even then , to call to memorie his baptisme , wherein it pleased God , to seale vnto him the mortificatiō of his sinne , by the power of Christs death : and consequently to pray earnestly vnto him , for the continuance of the same power in his his heart , for the continuall crucifiing of the old man ; and the vtter destroying of the body of sinne , Rom. 6. 6. Thirdly , baptisme is a pledge vnto vs , of the Life of Christ , & of our Fellowship with him therein . For looke , as he beeing dead in the graue , raised himselfe to life , by his owne power ; euen so , and more then so , being now in heauen glorified , doth he by the power of his Deitie , raise vp vs his mēbers , frō death to life , Rom. 6. 4. A certaine pledge whereof , he hath giuen vs in this Sacrament . Which also affordeth singular comfort and ioy vnto a man , euen in his greatest extremity . True it is , that man by nature is dead in sinne ; yet God of his mercie , sealeth vnto him in baptisme , his rising from the death of sinne , to newnesse of life . True it is againe , that all men must die . Yet this is our comfort , that in baptisme God hath sealed to vs , euen our rising from the graue to life euerlasting ; and all by the vertue and power of Christs resurrection . This is a comfort of all comforts , able to vphold the soule of man , euen in the houre of death . The second Vse of Baptisme is , that it serues to be a notable meanes , of our death vnto sinne , and that three waies . First , by putting vs in minde , of mortifying the flesh , and crucifying our owne corruptions . For if we be baptized into the death of Christ , as Paul saith , Rom. 6. 3. then ought we not to continue in sinne , but to labour by all meanes , as by praier , by fasting , by the word preached , and by auoiding all occasions of offence , to kill and destroy the corruption of our nature , and the wickednes of our hearts , Gal. 5. 24. Secondly , it causeth vs to dedicate our selues wholly , vnto God and Christ ; remembring , that we once offered our selues to be baptized , ( in the presence of the whole congregation ) in token that we should euer afterward , consecrate our soules and bodies vnto the Lord , and wholly renounce , and forsake the flesh , the world , and the Deuill . Thirdly , it causeth vs to labour , to keepe and maintaine peace and vnitie with all men ; but specially with Gods people . For Baptisme is a solemne testimonie , of the bond of mutuall loue and fellowship , both of Christ with his members , and of the members one with another . To this ende Paul saith , that we are all by one spirit , baptized into one bodie , 1. Cor. 12. 13. yea , and Baptisme is one of those things , whereby the vnitie of the Spirit is preserued in the bond of peace , Eph. 4. 5. V. Question . Whether a man falling into sinne , after he is baptized , may haue any benefit of his Baptisme ? Answer . He may if he repent . And the reasons are these . First , his Indentures and Euidences remain whol , in respect of God , & his name is not put out of the couenant . Which is otherwise in the Evidēces of men . For if they be once cancelled , a man cannot haue his name put into them againe , Secondly , Baptisme is indeede ( as hath beene said ) the Sacrament of Repentance ; and ( as it were ) a plancke or board to swimme vpon , when a man is in danger of the shippewracke of his soule . Therefore if a man repent , and be hartily sorie for his sinnes committed , he may haue recourse to his baptisme , wherein was sealed vnto him , the pardon of all his sinnes past , present , and to come ; he standing to the order of his baptisme , beleeuing and repenting . Thirdly , to them that fall euen after Baptisme , there is hope of repentance , and consequently of the fauour of God , if they be touched in hart with true remorse , and sorrowe for their offences . For hence it was , that Paul calls the Galatians ( fallen after they had beene baptized ) to the remembrance of the fauour of God , promised vnto them in the Couenant , and sealed in their Baptisme , Gal. 3. 3. 19. 27. In the same manner , doth Iohn call the Churches of Asia , that had left their first loue , to repentance & conuersion , Apoc. 2. 5. 16. And the said Iohn , in Ecclesiasticall historie is said , to haue reclaymed a young man , who had most grieuously fallen after his Baptisme . CHAP. X. Of the Lords Supper . THus much concerning the Sacrament of Baptisme . Now we come to the Sacrament of the Lords Supper ; concerning the vse wherof , there are two principal Questions mooued . I. Question . How farre forth men haue libertie , to vse or not vse the Lords Supper ? For the answering hereof , I propound three Rules . The First . Euery man of yeares , liuing in the Church , and beeing baptized , is bound in conscience by Gods commandement , to vse the Lords supper . In the institution of the Supper , the Lord gaue a Sacramentall Word ; whereof there be two parts ; a Commādement , & a Promise . The Cōmandement is expressed in these termes ; Take , eate , drinke , doe ye this . And it binds all men in the Church that are baptized , to the vse of the Lords Supper . The second Rule . Euery man of yeares baptized , is to receiue it often . 1. Cor. 11. 26. As oft as ye shall drinke it in remēbrance of me . The reason is , because we haue need continually to feede on Christ. And herein the Lords Supper differeth from Baptisme ; because by Baptisme , a man is once onely graffed into Christ ; but being in Christ , he hath neede often and continually to be fedde in him , to life eternall . And this often nourishment of the beleeuer , is sealed vnto him , by the often vse of this Sacrament . The third Rule . Euery man is to receiue , and vse the Lords Supper , according to the laudable custome of that Church , whereof he is a member , vnlesse there be a iust impediment . A iust impediment is that , which barres a man from the vse of the Supper , as Suspension , Contagious , and incurable sickenesse , Absence vpon a iust and weightie cause , as when a man is in his iourney , and such like . The reason of the Rule is ; first , if any man refuse to receiue it , when he may conueniently , hauing no iust Impediment ; so doing , he neglects and contemnes the ordinance of God. Secondly , for a man to abstaine , when he is called to receiue it , though happily he may be excused , in regard of some reason inwardly knowne to himselfe ; yet his abstinence is a bad example , and may giue offence to others . Thirdly , the man that may receiue , and yet will not , doth in effect , suspend and withhold himselfe , from the benefite of this holy Sacrament . Now these three Rules , as they serue directly to answer the Question in hand , so they doe plainly discouer some errours & faults , in the practise of sundrie persons in these daies . Some there be , that thinke it sufficient to receiue the Communion once by the yere , namely at Easter time . Whereas on the contrary , it is to be vsed , as oft as may be ; considering that it is nothing , but the shewing forth of the Lords death till he come : which is not once or twise in the yeare , but often , yea continually to be remembred . Others ther are , that take liberty to thēselues , to com to this Table , & abstaine at ther pleasure ; as if it were a thing arbitrary to themselues ; which notwithstanding the Lord hath enioyned by expresse commandement , as hath beene said . But some alledge for this their practise , that they are at variance with such and such persons , that haue done them wrong , and whom they cannot forgiue ; and in this respect , they were better abstaine , then come vnprovided . To whom it may be said ; that their vnfitnes in this and other respects , ought to be a strong motiue to induce them , at least to vse all holy indeauour , to prepare themselues euery day , rather then a meanes to keepe them backe . For if a man should abstaine vpon euery occasion of variance , discontentment , and infirmitie , he should neuer receiue , and so consequently haue no benefit by this ordinance of God. Daily preparation therefore , is the more necessarie , that when they be called , and haue opportunitie , they may come as welcome guestes , vnto that heauenly banquet . II. Question . How may a man rightly vse the Lords Supper , to his comfort and saluation ? Ans. Three things are required therevnto ; A right preparation ; a right Receiuing , and a right Vse of it afterward . Sect. 1. That Preparation is needefull , the commandement of the Apostle plainely shewes , which is directed to al Communicants without exception . 1. Cor. 11. 28 , Let a man , that is , let euery man examine himselfe . Now that a man may be rightly prepared , hee must bring with him foure severall things . First , Knowledge of the foundation of Religion , specially of the vse of both the Sacraments . That this is necessarie to Preparation , it appeareth by that , which Paul requireth in a good Communicant , 1. Cor. 11. 26. to wit , the shewing forth of Christs death , which is done by confession and thanks giuing ; and these two cannot be performed without knowledge . The second thing required , is Faith For all Sacraments are seales of the righteousnes of faith , Rom. 4. 11. Now Faith is hereby discerned ; when the heart of the beleeuer , contents it selfe onely with Christ , in the matter of saluation ; and doth beleeue , not onely that there is a remission of sinnes in generall , but that his sinnes are forgiuen to him , in particular . The third , is Repentance , standing in a hearty sorrow for sinnes committed , in a hatred and detestation of the same , and in a resolued purpose of amendment , and obedience for time to come . Here we must remember , that renewed Repentance for sinnes committed , is principally required before the Sacrament . For the Apostle chargeth the beleeuing Corinthes , with vnworthie receiuing , because they came in their sinnes , without renouation of their repentance . The fourth , is Charitie towards man. For this Sacrament is a Communion , whereby all the receiuers , ioyntly vnited together in loue , doe participate of one and the same Christ. And therefore , as no man in the old law , might offer his Sacrifice , without a forehand agreement with his brother ; so no Communicant may partake with others at this Table , without reconciliation , loue , and charitie . Now further touching Preparation , there are three Cases of Conscience to be resolued . I. Case . What shall a man doe , if after preparation , he finds himselfe vnworthie ? Ans. There are two kinds of vnworthines ; of an euili conscience , and of infirmitie . Vnworthines of an euill conscience is , when a man liues in any sinne , against his conscience . This we must especially take heede of . For it is proper to the Reprobate ; and he that comes to the Table of the Lord vnworthily , in this sense , questionlesse he shall eate his owne iudgement , if not condemnation . The vnworthines of infirmitie is , when a man truly repents and beleeues , and makes conscience of euery good dutie , but yet sees and feeles wants in them all , and in regard hereof , himselfe vnfit to the Supper . Such vnworthines cannot iustly hinder a man , from comming to this Sacrament , neither is it a sufficient cause to make him to abstaine . The reason is , because the Lord requires not therein , perfection of faith , and repentance ; but the truth & synceritie of them both , though they be imperfect . If it be demanded , how the truth of faith and repentance may be knowne ? I answer , by these notes . I. If our faith be directed vpon the right obiect , Christ alone . II. If there be a hungring and thirsting , after his bodie and blood . III. If wee haue a constant and serious purpose , not to sinne . IV. If there follow a change in the life . Thus we read , that many of the Iewes , in the daies of Hezekias , came to Ierusalem , and did eate the Passeouer , which had not clensed themselues , according to that which was written in the Law. And yet , for those among them , that had prepared their whole hearts , to seek the Lord , the text saies , that God heard the praier of Hezekias , and healed the people , though they were not clensed , according to the purification of the Sanctuarie , 2. Chron. 30. 18 , 19 , 20. II. Case . Whether it be requisite to preparation , that a man should come fasting to this supper ? Ans. It is not necessarie . For in the Primitiue Church , Christians did first feast , and at the ende of their feast , receiued the Lords Supper . And if receiuers bring with them , attentiue mindes , reuerent and sober hearts , it matters not , whether they come fasting or not . The kingdome of God , stands not in meates , and drinkes , as Paul saith , Rom. 14. 17. III. Case . Whether such persons , as are at contention , and goe to law one with an other , may with good conscience , come to the Lords table ? The reason of the Question is , because men thinke , when they goe to law , that they doe not forgiue . Ans. There be three kinds of forgiuenes ; of reuenge , of the penaltie , and of iudgement . Ofreuenge , when men are content to lay aside , all hatred and requitall of euill . Of penaltie , when beeing wronged , they are content to put the matter vp , and not proceede to reuenge by inflicting punishment . Of iudgement , when a man is willing , to esteeme and iudge things badly done , as well done ; and to iudge a bad man , no euill person , nor an enemie , though he be an enemie . Of these three , the first is alwaies necessarie . A man is bound in conscience , to forgiue the reuenge , and leaue that to the Lord , to whome Vengeance properly belongeth . But to the forgiuenes of penaltie and iudgement , we are not alway bound . We must shunne and decline iniuries offered , as much as possibly we can ; but when they be offered , we may with good conscience , seeke a remedie of them , and vse any lawfull meanes , to defend our selues . Therefore I answer to the Question thus : That if a man , going to law with an other , forgiues him in regard of reuenge , when he comes to the Lords table ; he doth his dutie . For doing that , he is not bound to the other , as hath beene said . Sect. 2. The Second thing , in the right vse of the Lords Supper , is the right Receiuing of it . Wherein there be two things required . First , the renewing of our Knowledge , or Generall Faith. And then secondly , the renewing of our Speciall Faith in Christ. Let the reason of both be obserued . This Sacrament cōtaines many particular Signes ; as not onely the bread and wine , but the actions about the same . The Signes may be thus distinguished . Some of them are representing signes ; some are signes applying . Representing signes are such , as doe liuely set forth vnto vs Christ , with his benefits ; as the bread and the wine , the breaking , and the powring . Applying are those , that doe appropriate the same ; as , the giuing , and receiuing of the bread and wine . The first sort serues properly to renew our knowledge : The second , to confirme the saine by application . Now answerable to the scope of the Sacrament , must be our right Receiuing , which consisteth , in renewing of our knowledge and faith , in the mysterie thereof . Our Knowledge is renewed principally , by meditation in the vse of the Supper , after this manner . First , when we see two signes to be receiued , we must call to minde that Christ is our perfect Sauiour , that is , both bread and water of life . Secondly , when we behold the bread and wine , set apart by the Minister , and consecrated , by repeating the promise , and praiers made for that ende ; we must remember , that Christ was ordained and appointed by God , to be our Mediatour and Sauiour . Ioh. 6. 27. Act. 2. 23. 36. Thirdly , when we see the bread broken , and wine powred out ; we are to meditate of Christ , that was crucified for vs , and broken , both by the first death , and paines of the second , whereby life and righteousnesse was procured vnto vs. Fourthly , the giuing of the elements into the receiuers hands , offers vnto our meditation , thus much ; That God doth truly and really giue Christ , with his merits and efficacie , to euery beleeuing receiuer . On the otherside , our Faith is renewed , by apprehension and application , in this manner . When the Minister giues the bread and wine , and the communicant receiues them ; at the same time , are we to lift vp our hearts to heauen , to apprehend Christ by faith ; beleeuing him , with all his benefits to be ours ; that he was made man for vs , that he suffered , and died for the remission of our sinnes . For these outward symbolicall or sacramentall actions , serue to no other end , but to signifie vnto vs , these inward actiōs of the mind and will , whereby we apprehend and receiue Christ , to our saluation . Here by the way , two Cases are propounded . I. Case . What is to be done , if a man , after often receiuing , still doubteth , whether he hath faith or no ? Ans. He must striue against doubting , and indeauour to beleeue ; being heartily sory for the weakenes and infirmitie of his faith ; And let him withall consider and remember , that God hath not onely giuen his promise , but set apart this Sacrament , to be a special signe and pledge of his mercie contained in the promise , for the vpholding & strengthening of mans faith . But some man will say ; Mine indeauour is nothing , if doubting preuaile . Ans. It is not so . For if a man can be heartily sorie for his infirmitie ; if he striue to beleeue ; if in heart he hungreth and thirsteth after Christ , faith is begunne , and he in some sort doth apprehend Christ. The poore begger by the high way side , enioyeth the almes that is giuen him , though he receiue it with a lame and leprous hand . The stomacke that lothes physicke , if it receiues into it at the first , but one droppe of the potion prescribed , and that in very weake and fainting manner , it will be able at length to take benefit by a greater quantitie , and in the meane time it receiues good . The man that is in close prison , if he sees but one little beame of the Sunne , by a small crevisse ; by that very beame he hath vse of the Sunne , though he seeth not the whole body of the Sunne . In like manner , though our faith , the hand of our soule , be mingled with weakenes and corruption ; though we feele neuer so little measure of Gods grace in vs ; yea though our knowledge be neuer so small ; yet it is an argument , that the Spirit of God beginnes to worke in our harts , and that we haue by Gods mercie , begunne to lay hold on Christ. It will be said further ; If I feele not Christ giuen vnto me by God , I doe not , nay , I cannot beleeue . Answ. In Nature it is true , that Experience beginnes first , and then followes Assurance ; but in Spirituall and Diuine things , there is a contrary course to be taken . For here , we must beginne with faith , and in the first place , simply beleeue Gods promises ; and afterward we come , by the goodnes of God , to feele and haue experience of his mercie . This point was notably practised by Iehosaphat , who beeing in a great extremity , and seeing no way to escape , practised his faith in the first place , and said , Lord , we know not what to doe , but our eyes are towards thee . 2. Chro. 20. 12. And the like he taught the people at the same time , ver . 20. Put your trust in the Lord , and ye shall be assured . Thus Abraham is said , aboue hope , to beleeue vnder hope the promise of God , euen against sense , reason , and experience , Rom. 4. 18. II. Case . If in the very instant of receiuing , a man feele his heart so hard , that he cannot lift it vp vnto God , what is then to be done ? Ans. First , hardnes of heart is two fold , sensible , and insensible . The Insensible hardnes of heart , is a great and dangerous iudgement . But the Sensible and felt hardnes , which is in Gods children , and which they feele and bewaile in themselues , is rather a blessing , then a curse . Of this , the people of God complained , Esay . 63. 17. And it must not discourage any Communicant , but rather comfort him , because it is a signe of grace . For if ther were no grace in the heart , corruption & hardnes could not be felt . Secondly I answer , that the benefit of the Sacrament , is not tied to the very instant of receiuing ; but if before and after , a man lift vp his heart to God , he shall find comfort , though for the present , he hath not so liuely sense and feeling thereof , as he desireth . This alway provided , that the same partie be displeased with himselfe , that he cannot doe that which he would , and ought , nor in that measure , that is required . And such a one , must consider this to his cōfort , that though he doe not apprehend Christ , yet Christ apprehendeth and accepteth him . Sect. 3. In the Third place ; After the receiuing of the Sacraments , two things are required . First , that Thankes be giuen vnto God , not onely in word , but in euery action of our life , for Christ , and all his benefits . Secondly , that not onely for the present , but euer afterward , still we renue our faith , repentance , and obedience . But what is a man to doe , if after receiuing , he finde no cōfort ? Ans. First he must examine , whether he hath truly beleeued and repented , yea or no ; If he hath not , then the fault is in himselfe , and not in Gods ordinance . If he hath , let him not be dismaied , for the ioy of the Spirit is sowne in his heart ; and though it lie hidde for a time , yet at length it will shewe it selfe . Psal. 97. 11. CHAP. XI . Of Adoration . THe Fourth Head of the outward worshippe of God , is Adoration ; wherein we consider two things . First , what it is ? Secondly , what be the Questions propounded concerning it ? Sect. 1. For the former . Adoration in generall , is an outward Worship , signifying and testifying the inward worship of the heart . More specially , by it we must conceiue , the bowing of the head , and knee ; the bending and prostrating of the bodie ; the lifting vp of the hands , eyes , and such like . Adoration is two-fold ; Religious , or Civill . Religious Adoration , is that worship of God , in which Religion and Godlines is exercised , expressed , and signified . In it there be two things alwaies ioyned together , and yet distinctly to be considered . The first and principall , beeing the foundation of all the rest , is the intention of the minde , whereby God is conceiued , as an absolute and omnipotent Lord , knowing all things , yea the heart of man : hearing the praiers of all men , in al places , at all times ; the author , preseruer , and giuer of all good things . The second , depending vpon the former , is the Outward prostrating of the bodie , as the bowing of the knee , and such like , for this ende , to testifie our subiection vnto God , as our absolute Lord , &c. This is it , which makes Adoration a true religious worship . The other kinde of Adoration , is Civill , pertaining to the second Table , tearmed by some sociall ; because it is the adoration or worship , that fellow-creatures giue one to another . And this ( as the former ) hath in it two things . The one is , the Intention of him , that performeth it , which must be this ; That the creature worshipped , is induced with excellent gifts of God ; Or , that he hath a power of gouernment ouer vs. For one of these two , is euer the Ground of Ciuill Adoration . The other is , the Action or Outward Gesture of the bodie ; in token that the creature worshipped , is indued with excellent gifts , and graced with authoritie before-named : Here we must remember , that the bowing of the bodie , &c. and in generall , all bodily gesture performed , is one and the same , both in Religious , and Ciuill worship ; and the distinction standeth onely in the intent of the minde . Sect. 2. Now the Questions about Adoration , are two . 1. Question . To what things is Adoration due , and in what manner ? Ans. We must distinguish the things that are ; and they be of three sorts , or rankes . In the first ranke , comes God the Creator ; in the second , the Creatures : in the third , the Work of the creatures . For the first ; Adoration that is due to God the Creator , must not be sociall , ( for we are not Gods mates and companions , ) but onely Religious . Yea , all religious worshippe is due to God , and to him alone ; which I prooue thus . The Devill when he tempted our Sauiour , desired no more of him , but the prostrating of his body ; Yet vpon this ground , that he was the giuer and disposer of all the kingdomes of the earth , But Christ denies it , and answers , Thou shalt worship the Lord thy God , and HIM ONELY shalt thou serue , Math. 4. 10. Again , the very scope of Religious Adoration , is to acknowledge the Godhead , and the properties thereof . And herevpon , it must be giuen to God alone , and consequently not to the creature , vnlesse we will acknowledge a Godhead in the creature . Here we are to remember two Caueats , touching Religious Adoration . First , if Adoration be giuen to the true God , with a false and erronious intention , it makes him an Idol . For example ; If the body be bowed , with this intent , to worship God out of the Trinitie , as the Turke doth ; or if he be worshipped out of the Son , with the Iew ; thus doing , wee worship not the true God , but an Idoll . The reason is , because God is so to be conceiued of vs , as he hath manifested himselfe in his owne word , and no otherwise . If otherwise , God is not conceiued , but an Idoll or fiction of the braine ; and the Adoration is not done to God , but to the Idoll . Secondly , to worship God in , at , or before an Image , is Idolatry & superstion ; and God so worshipped , is made an Idoll . For he that thus worshipps him , bindeth his presence , operation , and grace , to those places , to which God never bound himselfe , or his presence , &c. God hath not appointed Images , to be pledges of these things , either by promise , or commandement . Hence it followeth , that the man , which worships God , otherwise then he would be worshipped , or lookes to be heard , when God will not be heard , is an Idolater . Againe , God expressely forbids the the worshippe of his Maiestie , in , at , or before any creature in heauen or in earth . Deut. 4. 16. 17. 18. 19. But the Idolater in excuse of his sinne , is wont to pretend many things . First , that whē he worshippeth , he intends not to worshippe the Image , but God in the Image . To this we answer , that it matters not what his meaning is . For let him intend what he wil , if God detesteth that manner of worshippe , it is not to be tendred vnto him , in any sort . The Israelites worshipped not the calfe it selfe , but God in the calse , Exod. 32. 8. Yet then Moses saith , that they worshipped an Idoll . Secondly he alleadgeth , that in the old Testament , God was worshipped before the Arke ; and that there he promised to heare the praiers of his people . Ans. The reason is not alike . For they had an expresse commandement , giuen them by God , touching Adoration before the Arke ; and a promise , that they should be accepted and heard . But the Idolater hath no such commandement , or promise . Thirdly , he obiecteth , that Subiects doe kneele downe before the chaire of estate in the absence of the King or Queene , in token of subiection due vnto them ; and therefore much more may they to the Images of God , and Saintes in heauen glorified . Answ. This reason is also insufficient . For the kneeling before the chaire of estate , is a meere civill Testimonie of ciuill worshippe , and beeing referred to this end , to shew loyaltie and subiection to lawfull Princes , it stands in force by the commandement of God. But there is no such warrant from Gods word , for bowing to Images ; neither is it his will , that they should be tokens , and pledges of his presence . The second sort of things that be , are the creatures , which must be distinguished into foure kindes . I. Wicked Spirits . II. Good Angels . III. Liuing men . IIII. Men departed . Touching wicked Spirits or Deuils , the Question is , What is the Adoration that is due vnto them ? Ans. They are the enemies of God , and accursed of him ; therefore no honour or seruice belongs vnto them , by his will and appointment . And for that very cause , we are to haue no dealing with them at all . Nay , we are vtterly to renounce , and abandon , whatsoeuer things come from the Deuill , or his instruments ; as namely all Spells , Charmes , Inchantments , &c. which serue to the working of wonders , and yet haue no such vertue giuen them from God for that end , either by creation , nature , word , or institution . Now concerning the good Angells ; If they did now appeare vnto vs , and we had certaine knowledge thereof , we might adore them . But how ? onely with ciuill and sociall worshippe . For so we read Gen. 19. 1. that Lot seeing twoo Angels comming towards Sodome , rose vp to meete them , and bowed himselfe with his face to the ground . By which example it appeareth , that though Angels may be adored , yet not with Religious , or that which is mixed with Religious worship , but with worship purely & meerely ciuill . Wherevpon it was , that the Angell refused the worship done vnto him by Iohn , saying , See thou doe it not : I am thy fellow seruant , and one of thy brethren , &c. Rev. 19. 10. I adde moreouer , that sith at this day , the Angels appeare not vnto vs ; we may not worshippe them at all , either in ciuill or religious manner , albeit we must euer haue a reuerent estimation of them . As for liuing men , Adoration meerely civill is onely due vnto them , and that in respect of the gifts of God , which we see to be in them , as also of their authoritie and place , which they haue amongst men . This is expressely inioyned in the fist Commandement , Honour thy father , &c. and confirmed also by the example of Abraham , who stood vp , and bowed himselfe , before the people of the land of the Hittites , Gen. 23. 7. Prouided alwaies , that this Adoration , be according to the laudable custome of the countrey , where they liue . But for worship , either simply religious , or mixt , it is in no sort to be yeelded them . Thus Peter ( when Cornelius met him , and fell downe at his feete ) refused to accept of the honour done vnto him ; which notwithstanding was not a diuine , but a mixed kinde of worship , performed vnto Peter , in a reuerent opinion of his person , as beeing more then an ordinarie man , Act. 10. 25 , 26. In like manner , Mordecai the Iewe denied to worship Haman , because the honour which the King appointed to be giuen vnto him , was an excessiue honour , hauing some diuine worship in it , such as was done to himselfe . Of the same sort , is the kissing of the Popes feete , which indeede is ciuill worship , but mixed with religious . For it is tendered vnto him , as to the Vicar of Christ , and one that cannot erre ; the like to which , is not done to any Emperour or Potentate on earth . Lastly , touching dead men , or Saints departed , as Peter , Paul , and the rest ; all the worship we owe vnto them , is no more , but a reuerent estimation of their persons , and imitation of their ●…es . Religious or ciuill Adoration due vnto them , we acknowledge none ; because neither we haue to deale with them , nor they with vs. Therefore Romish Adoration of them we renounce , as flat Idolatrie ; considering it giues vnto them a Diuinitie , making them present in all places , to know our hearts , and heare our praiers at all times , which is the prerogatiue of God alone . Now for vnreasonable creatures , no Adoration at all appertaineth to them , but onely a reuerent , and holy vse of them . For Adoration , is a signe of Subiection of the inferiour to the superiour ; but man is their superiour , and therefore he is to doe them no worship or seruice . And hereupon , we iustly condemne the Adoration of the reliques of Saints , of the bread and wine in the Sacrament , &c. The Third sort of things , is the Worke of the Creature , to wit , Images . Where if it be demanded , what Adoration is due to them ? I answer , None at all . Reasons . 1. We haue an expresse inhibition to the contrarie , in the third Commandement , Thou shalt not bowe downe to them , nor worship them , &c. 2. The superiour must performe no adoration to the inferiour . Now though it should be granted , that they were the Images of God , yet man is a more excellent Image then they , and they are inferiour not onely to him , but euen to the baser sort of creatures . The wo●…e is one of the basest creatures vpon the earth , yet it is a worke of God. The Image is a worke not of God , but of man. Man therefore may as well in all reason , and better , worship the worme , then the Image . CHAP. XII . Of outward Confession . THe fift Head of Gods outward worship , is Confession . I meane not the Ordinarie or Ecclesiasticall Confession , but that which is made before the Aduersarie . Concerning which , there be many Questions commonly made . I. Question . Whether Confession of faith be necessarie , and when ? Ans. That Confession is necessarie , it appeares by manifest testimonies of Scripture . 1. Pet. 3. 15. Be readie to giue an answer alwaies to euery man , that asketh you a reason of the hope that is in you . Here is a flat Commandement for Confession . Againe , Rom. 10. 9 , 10. If thou shalt confesse with thy mouth , and beleeue with thy heart , thou shalt be saued . For with the heart man beleeueth vnto righteousnes , and with the mouth man confesseth to saluation . And , Mark. 8. 38. Whosoeuer shall be ashamed of me , in this adulterous generation , of him shall the sonne of man be ashamed also , when he commeth in the glorie of his Father , with his holy Angels . This is graunted of all Diuines , saue onely of some pestilent Heretikes . The second part of the Question is , When Confession is to be made ? For answering whereof , this must be remembred for a Ground , that there is a distinction to be made , betweene Commandements affirmatiue , and negatiue . The Negatiue bindeth at all times , and to all times . For it is not lawfull at any time , for a man to doe euill . The Affirmatiue binds at , and in all times , but not to all times . For it commands a dutie to be done , which neuerthelesse is not at all times to be done . For example : To giue almes , is prescribed by an affirmatiue commandement , and yet almes are to be giuen onely at fit times , and occasions . Hereupon it pleased the Lord , to propound part of the Morall Law , in negatiue tearmes , because negatiues are of greater force . Now Confession ; beeing commaunded not by a negatiue , but by an affirmatiue commandement , we are not bound thereunto , at , and to all times , but when iust occasion is offered . What then ( may some say ) are the especiall times , in which , Confession is to be made before the Aduersarie ? Ans. There are two principally , to which all the other may be reduced . The first is , when we are examined touching our Religion , by them that are in authoritie , as by Magistrates , Princes , Iudges , &c. For at such time we are lawfully called to make confession of our faith , and may doe it with boldnes . Thus much the place before-named importeth , where we are inioyned to be readie to giue an account , &c. 1. Pet. 3. 15. that is , not to euery Examiner ; but to those alone , who haue power and authoritie giuen them by God , for that purpose . And the same is implied in Christs speech to his Apostles , Math. 10. 19. And ye shall be brought before gouerners and Kings for my sake , in witnes to them and to the Gentiles . And in this case , not to make profession of our faith , is in effect to denie Christ ; to scandalize the Church , and greatly to preiudice the truth . The second time of Confession is , when in the want thereof , Gods glorie is directly impeached , the saluation of men hindered , and our neighbour offended . And then we are necessarily to confesse , though no examination be made . If it be here asked , How we may be able to discerne of this time ? The answer is ; by Christian wisdome , which teacheth vs , that when by our silence , wicked men are emboldened to speake euill of Gods word , and weake ones occasioned to fall from the faith , then is the fittest time , to stand in the defence and maintenance of the truth . Out of these two times and cases , Christians haue libertie not to confesse , but may lawfully conceale their faith ; nay ( which is more ) their persons ; by changing their habit and attire , vppon this ground , because the affirmatiue commandement doth not alwaies binde . Here it is obiected . First , that we are saued onely by faith , and therefore confession is not necessarie ? Ans. We must consider faith two waies . First , as an instrument created in the heart , whereby we apprehend , and apply Christ with his benefites to our selues , for our iustification and saluation . Secondly , faith must be considered more largely , as it is a way , to bring vs to life euerlasting . Nowe in the first acceptiō , it may truly be said , that we are saued by faith alone . For there is no grace of God , where by we take hold of Christ , but faith . But if we take it in the second sense , as a way to life , then we may truly say , that it alone saueth not , but hope , loue , repētance , good works , and all diuine vertues . In this sense Paul saith , we are saued by hope , Rom. 8. 24. because by it we wait for our saluation ; and hope is the way , in which all must walke that looke to be saued . Againe he saith ; Momentany afflictions doe work vnto vs an eternall waight of glory . 2. Cor. 4. 17. But how ? Not as causes , but as waies , signes , and markes , that giue vs direction to our iourneies ende . And thus , The woman is said to be saued by bearing of Children , 1. Tim. 2. 15. Which bearing and bringing vp of children , is no cause , but onely a way wherein she must constantly walke to glory . And though in mans iudgement , that may seeme a way of misery and death , yet indeede it is otherwise , if the Children continue in faith , loue , and holinesse with modestie . Againe , the Apostle Iames saith , that Abrahams faith wrought together with his workes , Iam. 2. 2. which are likewise not to be vnderstood , as working causes , but as testmonies and euidences , declaring and manifesting that he was iust in the sight of God. Secondly it is obiected , that confession of our faith to God is sufficiēt . For so Saint Paul seemes to say ; Rom. 14. 22. Hast thou faith ? haue it with thy selfe before God : Therefore confession before man is not needefull . Ans. The Apostle speakes not of that faith , wherby we are iustified and saued , but of that which standeth in a perswasion , of the vse or not vse of things indifferent . And this a man may keepe to himselfe , that is , he may so vse it , as he shall not thereby offend his brother . That commandement was giuen by Paul for those times , when men were not fully perswaded of the vse of God creatures , as meates , drinkes &c. but to these times it is not . II. Question . Whether it be lawfull for a man being vrged , to goe to Idol-seruice , and heare Masse , so as he keepe his heart to God ? Ans. It is not , and I proue it by the scope of the eigth and tenth Chapters of the first Epistle to the Corinthians , where the Apostle disputes the Question , whether the Corinthians might goe into the temples of Idols , and eate of meat offered vnto them , in the meane time , not partaking with Idolaters in the worship of the Idols ? This he auoucheth to be vtterly vnlawfull , & for that purpose tells the Corinthians , That they cannot drinke of the cuppe of the Lord , and of the cuppe of Deuills . Now as this was vnlawfull for them , so it is vnlawfull for any Protestant , to goe to any Popish assembly , to heare Masse . Again , God is the Creator of the Body and Soule ; therefore he is to be worshipped in both ; & cōsequently we robbe him of his due , when we reserue our hearts to him , and giue our bodies to Idolls . To this purpose Paul exhorteth the Romanes , to giue vp their bodies a liuing sacrifice , holy , and acceptable vnto God , Rom. 12. 1. Which place vtterly condemneth the errour of some , who thinke , that God wil be content with the soule , and that they may bestowe there bodie , in the seruice of the Devill . But against this Doctrine sundrie things are alledged . The first is , the example of Naaman , 2. Kings 5. 18. 19. who said to the Prophet , when I bowe my selfe in the house of Rimmon , the Lord be mercifull to me in this thing . To whom Elisha answered , goe in peace . Here ( say some ) the Prophet giues leaue to Naaman , to worshippe in an Idols Temple . To this , there be sundrie answers giuen . Some affirme , that Naaman speakes only of Ciuill , and Politique worship ; and not of Religious . For his office was to kneele down in the Temple , that the King might leane vpon his shoulder , when he worshipped the Idoll . And Naaman makes open protestation , v. 7. that he will worshippe no God , but the God of Israel . Others answere , and that more truly , that Naaman doth acknowledge it a sinne , to goe to the house of Rimmon , and therefore he craues pardon for it , at the hands of God , twice togither , ver . 18. and withall makes a vowe , that he will thenceforth offer , neither burnt offering , nor sacrifice , to any other God , saue onely to the Lord , and hereunto Elisha answereth , Goe in peace . Yet further it is answered , that Naaman requesteth the Prophet , to pray for him , that he might be constant in the seruice of the true God. And ( in case he were drawne against his purpose , by humane frailtie , to bow againe before Rimmon , with his King ; ) that the Lord in mercie would pardon his offence . And to this the Prophet yeeldeth , saying , Goe in peace . As if he should say , Goe to ; I will pray for thee , to this ende and purpose . This text therefore giues no warrant for bodily presence , in Idolatrous assemblies . The second Obiection . Iehu openly professed the worship of Baal , and yet he dissembled , meaning nothing lesse : 2. king . 10. 18. And the Lord commends him , for his diligent execution of that , which was right in his eies , vers . 30. Ans. Iehu is commended , not for his dissembling , but for his diligence in destroying Achabs house , his religion , & the Priests , with all that belonged vnto them ; though in other matters belonging to the seruice of God , he departed not from the sinnes of Ieroboam . The third obiection . Dan. 3. 6. Nebuchad-nezzar made a decree , that whosoeuer would not fall downe and worshippe the golden Image , should the same houre be cast into the middest of an hotte fierie furnace . Now we doe not read , that any moe refused to obey but three , and therefore it seemes , that Daniel did worship the Image , as well as others . Ans. Daniel was not accused as the three children were , and for that cause , there is no mention made of his refusall . Againe , put the case he had beene accused , yet the King tooke no knowledge of his accusation , because he was in fauour , both with him , and the people . The fourth Obiection . Paul togither with foure men , that had made a vow , yeelded to purifie himselfe , according to the lawe of Moses , because he would not offend the weake Iewes , Act. 21. 24. And yet that Law concerning purification , as also the whole bodie of Ceremonies , was abrogated in the death of Christ. Now if he might doe that , which was vnlawfull , for the auoiding of offence ; why may not a man goe to Masse , and so preuent the scandall , which may be taken on the behalfe of the Papists ? Ans. It is true , that there was an end put vnto the Ceremoniall lawe by Christs death ; yet it was not at the first wholly to be abolished , but by little and little . Againe the vse of ceremonies , remained as a thing indifferene in it selfe , till the Temple of Ierusalem was destroied by Titus , and the Church of the New Testament throughly planted . And till both these were accomplished , the vse of the Ceremonial lawe was no sinne ; provided , that it were not holden , or vrged , as a thing necessarie to saluation . Now whereas it is saide , that we may be present at the Masse , for the auoiding of offence ; it may further be answered : first , that we are to doe our duties , though men be neuer so much offended : for it was the rule of Christ in like case , Let them alone , they be the blind leaders of the blind , Matth. 15. 14. Secondly , we ought not to doe euill , that good may come thereof . The fift Obiection . The Masse is Gods ordinance , appointed by Christ , though now it be corrupted by men . Ans. It is a most damnable Idol , yea worse then any Idol of the Gentiles ; and the adoration performed therein , is most abominable , and hath more affinitie with grosse Gentilisme , then with the Institution of our Sauiour Christ. III. Question . Whether any man , especially a Minister , may with good conscience flie in persecution ? and if he may flie , when ? Sect. 1. This Question consisteth of two parts . Touching the first . Sundrie men are of opinion , that it is vtterly vnlawfull to flie in persecution ; as Tertullian , who hath written a whole booke of this argument : and besides him , certaine Heretikes , named Circumcelliones , in that part of Afrike , which we now call Barbarit , and some also of the sect of the Anabaptists . But the truth is , that sometimes it is lawfull to flie , though not alwaies . For proofe whereof , consider these reasons . First , Christs commandement , Matth. 10. 23. When they persecute you in one citie , flie into an other . If it be saide , that this commandement was limited to the times , wherein the Aposties preached in Iewry , and therfore is temporarie . I answere , No ; for there cannot any text of Scripture be brought , to shew that it was euer yet repealed . And the Apostles ( who had receiued this commandement , euen after Christs ascension , and the giuing of the holy Ghost , ) being persecuted , did flie from one place to another , as we may read , Act. 9. 2. Cor. 11. If it be alleadged , that if this be a commandement to flie , then all must ●●ie ; I answere againe , that though the commandement be generall to all persons , and therefore euery Christian may lawfully shunne apparent danger : yet the same is particular , in regard of circumstances , of time and place . For though all may flie , yet there be some places and times , wherin men may not vse that libertie , as shall appeare afterward . The second reason , is taken from the example of many worthy men recorded in Scripture . Iacob the Patriarch fled from the presence of his brother Esau into Haran , to Laban , Gen. 27. and againe , from thence to the land of his fathers . Gen. 31. Moses , after he had slaine the Aegiptian , fledde out of Egypt into Madian , where he liued 40. yeares , Exod. 2. And this was no rash flight , but a worke of faith , Heb. 11. 27. Obadiah the gouernour of Ahabs house , hid a hundreth men of the Lords Prophets , by fiftie in a caue , and fed them with bread and water , when Iezabel would haue destroyed them , 1. King. 18. 13. Eliah being in feare of his life , fled from Iezabel into Mount Horeb , 1. King. 19. 3. Againe , in the N. Testament , our Sauiour Christ being in danger , withdrew himselfe , Iohn 10. 39. and that sundry times , till the hower of his passion was come . Paul , when the Iewes tooke counsell together to kill him , was let downe by the brethren in a basket through a wall in Damascus . Act. 9. 25. And when the Grecians went about to slay him , hee was brought by the brethren to Cesarea and sent to Tarsus , ver . 29. 30. Againe , being in danger , he vsed Christian pollicie to saue himselfe . For , by saying he was a Pharisee , he made a diuision betweene his accusers , the Pharisies and Sadduces , and so escaped . Act. 23. 6. 7. And if that were lawfull for him to doe , then is it also lawfull for a man , by flight to saue himselfe , in case of danger , whether he be a priuate man , or a Pastor . Yet for the better clearing of the Answer , some allegations to the contrarie , are to be examined . Obiection I. Persecution is a good thing , and that which is good , may not be eschewed . Ans. Good things , are of two sorts . Some are simply good , in , and by themselues ; as vertues , and all morall duties : and these are not to be eschewed . Some againe , are good onely in some respects . Of this sort are things Indifferent , which he neither cōmanded nor forbidden , but are good or euill , in respect of circumstances . And these may be eschewed , vnlesse we know that they be good for vs. Now persecution beeing of this kind , that is to say , not simply good , but onely by accident , may be auoided ; because no man can say that it is good or bad for him . Obiect . II. Persecution is sent of God , for the triall and good of his Church . Ans. First , euill things sent of God , may be auoided , if he shewe a meane or way , how they may be auoided . For example : God sendeth sicknes , famine , the plague and sword ; he sends also meanes , and remedies for the preuenting , and remoouing of them , as physicke and foode , &c. And these we may lawfully vse for the said purposes : and in like manner may persecution be auoided , if God offer meanes of escape . Secondly , there is a twofold Will of God , his reuealed , and his secret will. By his Reuealed will , he hath appointed , that in case of present daunger , when meanes of escape be offered , they may be vsed . Now because they that flie lawfully , are assured of Gods reuealed will , therefore in obedience thereunto , they vse the meanes to saue themselues from danger . As for his Secret will , because it is vnknowne , and therefore vncertaine vnto vs , we may not rashly presume thereof , and against his expresse will , refuse the meanes offered , but vse them rather , till God reueale the contrarie . Obiect . III. To flie in persecution , is a kinde of deniall of Christ , and against confession : he therefore that flies , seemes to make no confession , but rather to denie Christ. Ans. Christian confession is double , open , or implicit . Open confession is , when a man boldly confesseth his faith , before the Aduersarie , euen to the death . This is the greatest and highest degree of confession ; and in it the holy Martyrs in former times , continued euen to the losse of their liues , vndergoing the punishment of death , inflicted vpon them by the Aduersaries of Christ Iesus , for the maintenance of the truth . Implicit is , when a man to keepe his Religion , is content to forsake his countrey , friends , and goods . This is a second degree , inferiour to the former , and yet it is a true Confession , acceptable to God. And vnder this kind , comes Flight in persecution . Whence it appeareth , that lawfull flight in times of danger , is no deniall of Christ , nor yet against Confession . For sometimes it pleaseth God , to call men to professe his name and truth openly , by suffering : sometimes againe , not openly by suffering , but by flying : & this latter way , though it be not so high a degree , as is the former , yet it is indeede and in truth , in the measure , a true profession of Christ , and pleasing vnto God. Obiect . IV. Our Sauiour Christ commands vs , Feare not them that can kill the bodie , Matth. 10. 28. Now if a man must not feare them , then he must not flie . Ans. The text speaketh not of all feare , but of such feare , as tendeth to Apostasie , and causeth men to renounce faith , and good conscience . Againe , it speakes of that feare , whereby man feareth man more then God. Thirdly , it speakes of such feare , as by which a man is vrged to tempt God , by doing some thing that is repugnant to his will , and that out of his calling . Now when the Question is of Flight in persecution , we vnderstand not such a flight , as tendeth to Apostasie , or argueth the feare of man , more then of God , or that is repugnant to Gods will ; but that alone , whereby we vse the meanes offered , according to his appointment ; least we should seeme to tempt him , and bring vpon our selues vnnecessarie danger . And thus the first part of the Question , is answered . Sect. 2. The second is , concerning the Time ; when a man may flie , Minister , or other ? And for better resolution thereof , we are to remember , that there be eight Conditions required in Christian Flight , especially that , which pertaines to the Minister . The first is , if there be no hope of doing good , by his abode in that place , where the persecution is . But while he conceiues any hope of doing good , by teaching preaching , or otherwise , he may not flie . This , the Minister shall easily : discerne in Christian wisedome . To this purpose Paul , Act. 18. 10. hauing a while preached at Corinth , and finding that the Iewes detested him , and his ministerie , intended a present departure thence . But the Lord appearing vnto him , by night in a vision , warned him to stay : for ( saith he ) I haue much people in this citie : that is , many that are to be conuerted , and brought vnto the faith . Euery Minister in his place , must haue a speciall care of furthering Gods kingdome , whether it be by flying , or not flying . The second Condition . Consideration must be had , whether the persecution be personall , or publique . Personall is that , which is directed against this , or that mans person . Publique , which is raised against the whole Church . If it be directed against the person of the Pastor , he may vse his libertie . For it may be , that his flight will bring peace to the Ch●… . But what if the people will not suffer him to flie ? Ans. They should be so farre , from hindering of him in this case , that they ought rather to succour and releeue him . Thus , when Demetrius had raised a tumult against Paul , vnder pretence of Diana , & he would haue presented himselfe vnto the people , in the common place ; the Disciples suffered him not , Act. 19. 30. And what care they had of his preseruation , the same ought the people to haue of their Pastor , in case of like perill . But , if the persecution be common to the whole Church , then he is not to flie . For it is necessarie , at such times especially , that those which are strong , should support and confirme the weake . The third Condition . If there be in the Pastor a moderation of minde . For he must take heede of these two extremities , that he be neither ouercome with excessiue feare , nor through ouermuch confidence , runne headlong into apparent danger . And that he may auoide these extremities , he must first pray vnto God , for wisdome , courage , and constancie : and secondly , vse the consent and aduise of the Church , for his direction in this behalfe ; that all things may be done in wisdome . The fourth Condition of lawfull flight is , that the Minister withdraw himselfe onely for a time , & not vtterly forsake his charge , and calling . Yea , if he be principally aymed at in the persecution , he may lawfully goe apart ; and it is the dutie of the Church also , to see him conuaied away in safetie , till the persecution be ouer . And thus doing , he neither forsakes the Church , nor his calling ; but onely vseth the meanes of his preseruation , for the keeping of faith , and a good conscience . This warrant , our Sauiour giues to his Apostles , Matth. 10. 23. When they persecute you in one citie , flie into another . The ende of that commandement was , that the Apostles might preserue themselues in safetie , till they had preached the Gospel , to all the cities of Israel , as the next wordes doe declare . The fift Condition . If after due triall and examination , he finde not himselfe sufficiently armed with strength , to resist or beare the extremitie . For then he may retire himselfe , into some place of safetie ; where he may liue to the glorie of God , keeping faith and a good conscience . The sixt Condition is , If he be expelled , or banished by the Magistrate , though the cause be vniuft . For subiection is simply to be yeelded , to the punishments and corrections of Magistrates , though we doe not alwaies tender Obedience to their commandements . The seauenth is , If God offer a lawfull meanes , and way of escape ; and doth ( as it were ) open a doore , and giue iust opportunitie to flie . In this Case not to flie , ( especially if he haue not strength sufficient to stand out ) is a tempting of God. The eight condition . If the danger be not only suspected , surmised , and seene a farre off ; but certaine and present . Otherwise the Pastor falles into the sinne of Ionah , who fore-casted dangers in his calling , and therefore preuented them by flying to Tarsus . These conditions being obserued , it may be lawfull both for Pastor and people to flie in times of persecution . Sect. 3. In the next place it may be demaunded , When a Pastor , or other may not flie ? For answer herevnto , the Signes of vnlawfull flight are to be considered , and they are principally foure . The first is , when God puts into a mans heart , the Spirit of courage and fortitude , whereby he is resolued to abide , and stand out against the force of all enemies . Thus Paul , Act. 20. 22. went bound in the Spirit to Ierusalem . Where , though he knew that bonds and afflictions did abide him , yet he would not be disswaded , but vttered these words of resolution . I passe not at all , neither is my life deare vnto my selfe , so that I may fulfil my course with ioy , and the ministration , which I haue receiued of the Lord Iesus , to testifie the Gospell of the grace of God. This motion of the Spirit is not ordinarie , yet in the time of hot persecution , it hath beene found , in many worthy instruments of Gods glory , as may be seene in the Histories of sundry Martyrs , in the daies of Queene Mary . But one especially , ( of whom I was credibly informed ) that hauing this motion , not to stand out , and yet flying : for that very act , felt such a sting in his conscience , that he could neuer haue peace till his death . The second signe is , when a man is apprehended , and vnder the custodie of the Magistrate . For then hee is not to flie , because he must , in all his sufferings , obey the Magistrate . Here a Question is mooued , Whether a man that is imprisoned , may breake prison ? To this , Popish Schoolemen answer , that he may ; if the cause of his imprisonment be vniust . And sutable to this assertion , is the common practise of Papists . We on the contrary say , and that truly , that no man being in durance , may vse any vnlawfull or violent meanes to escape ; for we may not , at any hand , resist the Magistrate in our sufferings . Seruants are commanded , to subiect themselues with patience , vnto the vniust corrections of their Maisters , 1. Pet. 2. 19. And this reason is giuen ; For it is thankeworthy , if a man , for conscience toward God , endure greife , suffering wrongfully . The Apostles , being in prison , vsed no meanes to deliuer themselues ; but when the Angell of the Lord had opened the prison dores , then they came forth , and not before , Act. 5. 19. And that which Peter and the other Apostles did , must Pastors and other men also doe , in the like case , for Religion sake . The third signe , When a man is bound by his calling and ministerie , so as in it , he may glorifie God and doe good to the church by preaching ; thē he must not fly . For , the duties of a mans calling , must be preferred before any worldly thing whatsoeuer , whether body , goods ; friends or life , &c. The fourth signe . When God in his providence , cuts off all lawfull meanes and waies of flying , he doth then ( as it were ) bidde that man stay and abide . I say , lawfull meanes ; because we may not vse those that are vnlawfull , but rather rest contented , and resigne our selues wholly to Gods will and pleasure . Wee must not doe any euill , that good may come thereof ; and of two evills , not onely not the lesse , but neither of both is to be chosen . So much of Confession . CHAP. XIII . Of an Oathe . THe sixt head of Gods worship is , an Oath ; concerning which , three Questions are to be handled . I. What an Oathe is ? II. How an Oathe is to be taken ? III. How farre forth it bindeth , and is to be kept ? Sect. 1. I. Question . What is an oathe ? An Oathe , is a religious , and necessarie confirmation of things doubtfull , by calling on God , to be a witnesse of truth , and a revenger of falshood . First , I call it , a Confirmation ; for so the Holy Ghost speaketh , An oath for confirmation , is among men an ende of all strife . Heb. 6. 16. Secondly , I terme it a religious confirmation , because an Oath is a part of Gods Religion and worshippe ; Yea it is sometimes put for the whole worshippe of God ; Esay . 19. 28. In that day , shall they swear by the Lord of hosts , that is , they shall worship the true God. Thirdly I adde , a necessarie confirmation , because an Oathe is neuer to be vsed , in way of confirmation , but onely in case of meere necessitie . For when all other humane proofes do faile , then it is lawfull , to fetch testimonie from heauen , and to make God himselfe our witnes . In this case alone , and neuer els , it is lawfull to vse an Oathe . Fourthly I say , in which God is called vpon , as a witnes of the trueth , and a reuenger of falsehoode . This is added in the last place , because herein alone , stands the forme and life of an O●the ; that in things doubtfull ; we call God as a witnes of truth , and a iust revenger of the contrary . There be sundry kindes of confirmatiō , as the affirmation , the asseueration , and the obtestation . And by this Clause , an Oath is distinguished from them all ; because in it , we call vpon God to giue witnesse to the thing avouched , but in the other three we doe not . Now touching this last point , of the forme and life of an Oathe , three Questions are to be answered , for the better clearing of the whole doctrine . I. Question . Whether an Oathe taken by Creatures be a true Oath , and to be kept ? Ans. An Oathe by creatures , is an Oath , though vnlawfull . For though there be not in it , a direct invocation of God for witnesse , yet when we call the creature to giue testimony , we doe then indirectly cal vpon God , because he is seene in them ; and looke how many creatures there be in the world , so many signes are they of Gods presence . This answer Christ himselfe maketh , Matth. 23. 21 , 22. He that sweareth by heauen , sweareth by the throne of God , and by him that sitteth thereon , that is , by God himselfe . II. Question . Whether an oath by false gods , be a true oath or no ? for example , the oath of the Turke by Mahomet ; the oath of Laban , by the gods of Nachor , that is , by his Idols : when as in them , there is no inuocation of the true God of heauen and earth . I answer as before ; though it be not a lawfull oath , yet it is in value & effect an oath . For though that thing be a false god indeed , by which it is taken ; yet it is the true God , in the opinion of him that sweareth . Thus Mahomet is to the Turke , in stead of the true God , and is honoured of him as God : and therefore his oath by Mahomet , is a true oath . Thus when Iacob in the couenant that he made with Laban , sweares by the feare of his father Isaak , and Laban by the Idols of Nachor ; Iacob accepted the oath which was tendered to him , in the name of a false god ; which he would not haue done , if it had not beene an oath at all . And hence the Case is plaine , that swearing by a false god , is an oath : and therefore bindeth the swearer in Conscience , thought it be vnlawfully taken . III. Question . If in euery oath , God ought to be cited as a witnes , how then can God sweare by himselfe , seeing none can witnes vnto him ? Ans. This description of an oath , whereby the creature sweareth , includes not that oathe , whereby God sweareth . For the ende why God sweareth is , to binde himselfe ( as it were ) with a bond vnto man , whereby he would haue man to repute him a lier , and no God , if he failes and keepes not his promise . Thus the Lord sweares in his wrath , Hebr. 3. 11. If they shall enter into my rest . The words of the oath , are to be vnderstoode with this clause , If , &c. then let me be holden as no God , or as a false god . And in this manner is God said to sweare , when he manifesteth to man , that he is content to be counted no God , if that which he auoucheth by oath , be not performed . Furthermore in every Oath , there be foure distinct things . First , an Asseueration of the truth ; which should be avouched , though there were no oath taken . Secondly , a confession or the omnipotent presence , wisedome , iustice and truth of God ; whereby we acknowledge , that he is the searcher and knower of the heart ; yea that he is both witnesse , iudge , and reuenger of falshood and lying . Thirdly , Prayer and Inuocation , whereby God is called vpon , to giue testimonie to the conscience of him that sweareth , that he speakes nothing , but the truth . These two actions , of Confession and Invocation , doe make an othe , to be no lesse a true and proper part of Gods worshippe , then praier it selfe . Fourthly , Imprecation , in which a man acknowledging God the the iust reuenger of a lie , bindes himselfe to punishment , if he shall sweare falsely , or speake an vntrueth wittingly or willingly . Now , though these be the distinct parts of an Oath , yet all of them are not expressed in the forme of euery oath ; but sometimes one , sometimes two of the principall , and the other concealed , but yet alwaies vnderstood . For example . The Prophet Ieremie teacheth the people of Israel a forme of swearing , Thou shalt sweare , The Lord liueth , Ierem. 4. 2. In which , there is expressed onely the second part , Confession , and in that , the rest are to be vnderstood . Againe , the words of Ruth to Naomi , The Lord doe so to me , and more also , if ought but death depart thee and me , are onely an Imprecation , in which the other parts are infolded . So , the othe which God maketh , Heb. 3. 11. If they shall enter into my rest , is expressed onlie by imprecation , and the other parts vnderstood , though they be not mentioned . In common speach betweene man and man , it is vsually avouched , ( though most wickedly , ) If it be not thus or thus , let me be banged , I would I were dead , I would I might neuer mooue hence , &c. Now this auouchment , howsoeuer it may be taken , is indeed a form of swearing , in value and force all one with the oath of God , when he saith , If they enter into my rest , let me be no God , but a deceiuer . Sometimes two parts of the foure , are expressed , and the rest vnderstood . 2. Cor. 1. 23. Now I call God to record vnto my Soule . Here Invocation with Imprecation , is vttered in speach , and the other two conceiued in the minde . By these particulars , we see it vsuall in Scripture , to propound formes of swearing , by expressing some one , or two particular parts in stead of the rest , yet so , as the parts concealed be all vnderstood , for otherwise the othe is not formalland entire . Sect. 2. II. Question . How an Oathe is to be taken in a good and godly manner ? For the answering hereof , two Rules are to be remembred . The first Rule . He that will take an Oathe by the name of God , must sweare in truth , in iudgement , in righteousnesse . Ierem. 4. 2. Here three vertues are required in a lawfull Oathe . First , that it be made in truth . And wee must know , that there is a double truth , the one , of the thing spoken , the other , of the minde wherein it is conceiued . Truth of the thing is , when a mans speech is framed according to the thing , as it is indeede , or as neare as possibly may be ; and that because God is truth it selfe : This is called by Schoolemen , Logical veritie . Sometimes by reason of mens frailtie , this truth is wanting , because we know not things as they are . The truth of the minde is , when a man speakes or sweares as he thinketh , or is in conscience perswaded of the thing ; and this the Schoolemen tearme , Morall veritie . Now , though the first of these two be wanting , yet the latter must necessarily be in an oath , least we fall into periurie . The second vertue is Iudgement , that is , prudence or wisdome . This Iudgement requires discretion , and consideration , principally of fiue things . First , of the thing in question , which is to be confirmed . Secondly , of the nature of the oath , that is taken . Thirdly , of the minde , and true meaning of him that sweareth . Fourthly , of the particular circūstāces , of time , place , & persons , when , where , and before whome he sweareth . Fiftly , of the euent or issue of the oath . All these are duly to be regarded , that we sweare not rashly , or vnaduisedly . The third is Iustice , wherein also care must be had of two things . First , that the point to be confirmed , be lawefull . And it is then lawfull , when it may stand with pietie , and charitie . Secondly , that the occasions of taking the oath , be also iust ; and they be chiefly foure . I. When it may further Gods glorie and worship : or serue to prooue some doctrine of saluation , in whole or in part . II. When it may tende to the furtherance of brotherly loue ; or to the preseruation of our neighbours life , goods , or good name : or further , to the confirmation of some league , couenant , or contract made betweene parties , vpon good ground , and for good and necessarie purposes . III. When it serueth , to releeue a mans owne priuate necessitie ; as when one sweares to maintaine his owne good name , goods , or life ; to confirme his owne faith and truth in contracts . An example hereof we haue in Paul ; who to confirme the Romanes , in the perswasion of his loue and care of their saluation , saith , God is my witnesse ( whome I serue in my spirit , in the Gospel of his Sonne ) that without ceasing , I make mention of you , Rom. 1. 9. And againe , to keepe his owne credit and good name , among the Iewes , I say the truth in Christ , I lie not , my conscience bearing me witnesse , in the holy Ghost , Rom. 9. 1. IV. When the Magistrate doth exact it , by order of iustice . This , though it be a iust occasion , and warrant of an oath , yet three Caueats are in it to be obserued . First , that the oath be administred lawfully , not against pietie or charitie . Secondly , he which takes an oath , tendered by the Magistrate , must sweare according to the minde and meaning of the Magistrate who exacts the oath , and not according to his owne priuate intent . Thirdly , he must not sweare ambiguously , but in a simple sense , so as the words of his mouth , may be agreeable with that , which he conceiueth in his heart . Psal. 15. 2. And whatsoeuer oath is taken without obseruation of these Caueats , the same is not taken in truth , but in fraud and deceit . Popish teachers affirme , that in some cases , they may sweare in a doubtfull meaning : And this they practise in time of daunger , when beeing conuented before the Magistrate , and examined , they answer Yea in word , and conceiue a negation , or No in their mindes . A practise most impious , and flat against this excellent Rule of the Prophet , that a man should sweare in truth , iudgement , & iustice . The Second Rule is , That the forme in which the oath is propounded , must be a plaine , simple , and direct forme , wherein God is directly called to witnesse . For his worship is directly to be giuen to him : and therefore the oath also , beeing an Inuocation of his name , and a part of his worship , is directly to be made . That the meaning of this Rule , may the better appeare , one Question is to be answered ; Whether in the Forme of an oath , a man may not sweare , directly by creatures , and indirectly by God ? Most of the Popish sort , and some Protestants hold , that he may . But the truth is otherwise . I say vnto you ( saies our Sauiour ) sweare not at all : neither by heauen — nor by the earth — nor by thy head , &c. Matth. 5. 34. In which words , he forbids all indirect oathes , whereby men sweare directly by creatures , and indirectly by God : for so did the Pharisies . Againe , if a man might sweare by creatures , and conceale the name of God , it would diminish his Maiestie and authoritie , and much deceit might be vsed : for the swearer might say , that he sware not , but only vsed an obtestation . Against this it is obiected . I. That Ioseph sware by the life of Pharaoh , Gen. 42. 25. therefore it may seeme , that oathes by creatures are not vnlawfull . Ans. First , it may be said , that Ioseph sinned in so swearing : for therein he imitated the Egyptians , who sware by the life of their King. Secondly , it may be answered , that Ioseph doth onely make an asseueration , and not an oath . Obiect . II. The Church in the Canticles takes an oath , by the Creatures . Cant. 2. 7. I charge you , daughters of Ierusalem , by the roes , and by the hinds of the field , &c. Ans. It is no oath , but an obtestation , wherby the Church calls the creatures , to witnesse her earnest affection to Christ. The like is made by Moses , De●● . 30. 19. when he saith , I call heauen and earth to record against you this day . And by Paul , in his charge to Timothie , 1. Tim. 5. 21. I charge thee , before the elect Angels . In which , and the like speeches , there is no swearing , but a kind of citation , or summoning of the Creatures as witnesses . And there is great difference betweene an oath , and an obtestation . In the Obtestation , there is no more , but a calling of the creature to giue testimonie , the matter beeing already apparent and manifest . But in an Oath , where the matter is not so manifest , God is made not onely a witnesse , but also a iudge and reuenger . Obiect . III. Saint Paul sweares by his reioycing in Christ , 1. Cor. 15. 31. which reioycing was a created passion , or a creature . Ans. That was also an obtestation , or a word of auouchment , and asseueration ; and not an oath . For it is all one , as if he had said thus ; My sorrowes and afflictions , which I indure for Christ , would testifie ( if they could speak ) that as certenly as I reioyce in Christ , so certenly I die daily . Obiect . IV. Abigail sware to Dauid by the creature ; As the Lord liueth , and as thy soule liueth , 1. Sam. 25. 26. Ans. The former part of her speech , may be called an oath , but the latter is onely an obtestation , or earnest auouchment , ioyned with an oath . Now , although it be in no sort , lawfull to sweare by creatures , yet when a man sweareth directly by God , he may name the creatures in way and forme of an oath ; specially if he make them as his pawnes , and pledges , set before God , that he may in iustice , be reuenged vpon him in them , if he lieth and sweareth not a truth . Sect. 3. III. Question . How farre-forth doth an Oath binde , and is to be kept ? The answere to this Question is large , and therefore for orders sake I distinguish it into two parts , and first I will shew when an oath bindes , secondly when it bindeth not . For the first ; An Oathe taken of things certaine , lawfull , and possible , is to be kept , yea and bindes alwaies , though it bee tendred even to our enemies ; To this purpose God hath giuē special Commandemēnt in sundry places . Numbers . 30. 3. Whosoeuer sweareth an oath , to bind his soule by a bond , he shall not break his word , but shall doe , according to all that proceeds out of his mouth : Mat. 5. 33. Thou shalt not forswear thy selfe , but shalt performe thine oathes vnto the Lord : Exod , 20. 7. Thou shalt not take the name of the Lord thy God in vaine ; that is , lightly and rashly . But Gods name is taken in vain , when an oathe made of things lawfull and possible is not kept ; Dauid , at the humble request of Shimei , ( who had before cursed him ) pardons his fault for the time , & sweares to him that he should not die , 2. Sam. 19. 23. Dauid made conscience of this oathe , knowing himselfe to be bound thereby , and therefore till his death he kept it ; onely hee charged Solomon not to count him innocent . 1. King. 2. 9. Now for the better clearing of the answer , we are to consider four particular cases touching this point . I. Case . What if a man take an oath by false Gods , whether is he bound to keepe it , yea or no ? Ans. He is , and the reasons are these ; First from the like . There was a question among the Scribes and Pharises , Matt. 23. 16. whether a man swearing by the creature were a debter or no ? The Pharisees taught , that if a man sware by creatures , the oathe did not binde ; But Christ vers . 20. affirmeth , that he that sweares by the Temple , or by the Altar or by heauen , sweares by God indirectly , & so takes an oathe , though not a lawfull oath ; and thereupon remaines bound , and is a debter ; now by propotion he that sweares by false Gods , sweares by God indirectly , because the false God is , in the opinion of him that sweares , a true God , and so his oath bindeth , and is to be kept . Secondly , Abraham accepts the oathe that Abimelech tendreth vnto him in the name of a false God , Gen. 21. 23 So doth Iacob accept of the oathe made vnto him by Laban , Gen. 31. 53. which they would not haue done , if their oathes had not beene sufficient bondes , to binde them to obseruation , and performance . It will be said ; He that admits of an oathe by an Idoll , doth communicate in the sinne of him that sweareth . Ans. In case of necessitie , a man may admitte of such an oath , without sinne . A poore man , beeing in extreame want , borroweth of an vsurer vpon interest . It is sinne to the vsurer to take it ; but it is not so in the poore man , who is compelled by the vsurer to giue interest : Thus the poore man doth vse well the iniquitio of the vsurer : So it is in an oath ; A Godly man may well vse , and take benefite by the wicked oathes of Idolaters , so farre forth as they shall serue for the ratifying , and confirming of lawfull couenants . II. Case . If a man take an oathe , and afterward endure hurt or dammage by it , whether is he then bound to keepe his oath or no ? Ans. If the losse he but temporary and priuate , ( the oath beeing made of a thing lawfull ) it must be indured . For Dauid reckoneth it among the properties of a good man , That he sweareth , and changeth not , though it be to his hurt , Psal. 15. 4. And here a difference is to be made betweene a promissorie oath , and a single promise . A single promise may be reversed by the will , and consent of him , to whom it is made ; but a promise made by an oath , is to be kept , though losses and hinderances ensue therevpon . For the reuerence we beare to the name of God vsed in the oathe , ought to be of greater force with vs , then any priuate hinderance or inconueniēce , which may befall vs , vpon the performance of the same . III. Case . Whether doth an oath binde conscience , whereunto a man is drawne , by fraud and subtiltie ? Ans. If the oath be of things lawfull and possible , it bindeth and is to be kept , though we were induced to it by deceit . Ioshua deceiued by the Gibeonites , was brought to make Couenant of peace with them , and to bind it by an oath : Now perceiuing after three daies , that they had wrought it by craft , he would not touch them , in reuerence of the oath , that he had taken . Iosh. 9. 18 , 19 , 20. And about 300 years after , whē Saul had slaine certaine of the Gibeonites , the Israelites for that fact , were punished with three yeares famine ; which could not be staied , till seauen persons of Sauls house were hanged vp in Gibeah . 2. Sam. 21. IV. Case . What if a man take an oath by feare and compulsion , is he to keepe it , yea or no ? For example . A man falling into the hands of theeues , for the safetie of his life , is vrged to take a solemne oath , that he will fetch and deliuer them some portion of money , and withall neuer disclose the parties . The oath beeing thus taken , the Question is , whether he be bound to keepe it ? Ans. Some Diuines are of opinion , that the oath is to be kept , and some say no : but generally it is answered , that it must be kept , because this feare did , not abolish the consent of his will. But if it be alleadged , that in so doing , he shall hurt the Common-wealth : Answer is made , that if he doe not sweare secrecie , he may in probabilitie bring greater damage to the weale publike , in depriuing it of a member , by the losse of his owne life . But it will be saide , by this meanes he maintaines a theefe . Ans. Be it so : yet he remaines excusable , because that was not his intent , but onely to preserue his owne life , to the good of the Common-wealth . Thus the most and best Diuines doe hold . But for my part , I leaue it in suspense ; though it seemes in likelihood that the partie which sweares silence , doth after a sort maintaine theft , and communicate with the sinne of the robber : and further giues occasion , that others may fall into the like hazard and ieopardie of their liues . And so much of the first part of the Answer . The second part of the Answer to this third maine Question followes : namely to shew , when an oath bindes not . An oath doth not binde in sixe Cases . I. When it is against the word of God , and tends to the maintenance of sinne . The reason is , because when God will not haue an oath to bind it must not bind : For an oath must not be a bond of iniquitie . Hereupon Dauid hauing sworne a rash oath , to destroy Nabal and his house , and beeing staied from it by the Lord in the meanes of Abigail ; he praiseth God in this manner : Blessed be the Lord God of Israel , which sent thee this day to meete me , and blessed be thy counsell , and blessed be thou , which hast kept me this day , from cōming to shed blood . 1. Sam. 25. 32 , 33. II. If it be made against the wholesome lawes of the Commonwealth ; because euery soule must be subiect to the higher powers . Rom. 13. 1. III. If it be taken of such persons , as want reason ; as of children , mad-men , or fooles ; because they know not what they sweare : and there can be no binding of Conscience , when he that sweareth wanteth reason to discerne what he doth . IV. If it be made by those , who are vnder the tuition of their superiours , and haue no power to binde themselues ; as by children which are vnder the gouernment of their Parents : For these are part of their parents goods , and therefore not fit to vndertake an oath , without their consent . Neither are they to choose a calling , or make any contract of themselues , but onely by the direction and aduise of their parents ; though some of the Popish sort do erroniously teach , that a child may binde himselfe by oath , to become a Monke of this or that order , without Consent of Parents . V. If it be made of things impossible : for then it is a vaine oath . VI. If at the first it were lawfull , and afterward become impossible and vnlawfull . For such oathes God himselfe may be said to reuerse . Thus if a man bind himselfe by oath to liue in single life without marriage , and after findes that God-hath not giuen him the gift of continencie ; in this case , his oath becomes impossible to be kept , and therefore beeing reversed by God , and becōming vnlawful , it may be broken without impiety . To these sixe , the Papists adde two other . The first , when the oathe is made vpon custome . And they put this example ; If two men going out of a dore or ouer a bridge , the one sweares by God that he will not goe first ; likewise sweares the other : yet at the last after contention , one of them goes first . In this case , saies the Papist , the othe bindes not . Ans. Custome cannot make that , which is sinne , to be no sinne , or periurie , to be no periurie : but rather doubles the sinn , & makes it aboue measure morevile & abhominable : and they that giue themselues to this vsuall , and customable swearing , cannot but oftentimes become guiltie of flat periurie . The Second Case is , when the Superiour power , that is , the Pope , or other inferiour Bishops , giue order to the contrarie , by relaxation or dispensation . Ans. It is falfe . For in euery lawful oath there is a double bond ; one of man to man , the other of mā to God. Now if in the oath taken , man were onely obliged to man , the oath might be dispenseable by man : But seeing man , when he sweareth to man , sweareth also to God , and therby is immediately bound to God himselfe ; hence it followeth , that an oath taken , cannot haue release from any creature . Therefore our Sauiour Christs commandement is , Thou shalt not forsweare thy selfe , but shalt performe thy oathes , to whome ? to the Lord. Math. 5. 33. And the oath that passed betweene Dauid and Ionathan , is called The Lords oath , 2. Sam. 21. 7 and 1. Sam. 20. 8. God will haue the oath to binde , as long as seemeth good vnto him ; yea and cease binding , when it pleaseth him . And that which himselfe bindeth , or will haue to be bound , no creature can loose ; The things which God hath coupled , let no man separate . Math. 19. 6. And herein the Pope shewes himselfe to be Antichrist , in that he challengeth power to dispense with a lawfull oath , made without error or deceit , of things honest and possible . Out of this answer , another Question may be resolued ; namely , when doth a man commit Periurie ? Ans. 1. When a man sweares that which he knowes to be false . 2. When he sweares that , which he meanes not to doe . 3. When he swearing to doe a thing , which he also meanes to doe , yet afterwards doth it not . In these three , the not performing of an oath made , it flat periurie . That we may yet be informed , concerning the sinne of Periurie , one Question of moment is to be skanned . In Societies & Corporations , there be Lawes and Orders ; to the keeping whereof , euery one admitted to an office , takes a corporall oath : Afterward it falls out vpon occasion , that he breakes some of the saide Statutes : The Question is , whether he be not in this case periured ? Ans. Statues are of two sorts . Some are principall or fundamentall , which serue to maintaine the state of that bodie or Corporation . Others lesse principall , or mixt , that serue for order or decencie . In the statutes principall , the lawmaker intends obedience simply ; and therefore they are necessarie to be kept . But in the lesse principall , he exacts not obedience simply , but either obedience , or the penaltie ; because the penaltie is as much beneficiall to the state of that body , as the other . The breach of the former makes a man guilty of periurie ; but it is otherwise in the latter , so be it the delinquent party be content to beare the mulct if it be imposed . Thus , students and others belonging to such societies , may in some sort excuse themselues , from the sinne of periurie , though not from all fault , in breaking some of the lesser locall statutes , els few could liue in any societie without periurie . Yet one more Question is propounded touching periurie , whether a man may exact an oath of him , whome he feares or knowes will forsweare himselfe . Ans. A priuate man must not ; but a Magistrate may , if the partie offer to take his oath , ( not beeing vrged therto , ) and be first admonished of the greivousnesse of the said sinne of periurie . In the execution of Ciuil Iustice , Magistrates must not stay vpon mens sinnes : Moses expected not the Israelites repentance , for their Idolatrie ; but presently proceeded vnto punishment . Neither must the publicke good of the Common wealth bee hindred , vpon the likelyhood or suspition of a mans periurie . CHAP. XIIII . Of Vowes . THe Seuenth head of the Outward worship of God , is concerning a vowe . All the Questions whereof may be reduced to these foure . I. Question . What is a Vowe ? Ans. A Vowe , is a promise made to God of things lawfull and possible . I call it a promise , to distinguish a vowe from a single purpose . For a purpose may be chaunged , but a vowe lawfully made cannot . Againe , there is great difference betweene these two : for in a vowe , there is first , a purpose to doe a thing : secondly , a binding of our selues to doe that we pupose . For this cause I tearme it a promise , because it is a purpose with a bond , without which there can be no vowe made . In the next place I adde , a promise made to God ; not to Saint , Angel , or Man. The reasons are these . First , a vowe is properly the worke of the heart , consisting in a purpose . Now God alone knowes the heart , and he alone is able , to discerne of the purpose and intent of the same which no Angel , Saint , or other creature can possible doe . Secondly , when the vow is made , none can punish and take revenge of the breach therof , but God. Thirdly , in the old Testament , the Iewes neuer vowed , but to God ; because the vowe was a part of Gods worshippe : Deut. 23. 21. When thou shalt vowe a vowe vnto the Lord thy God , thou shalt not bestack to pay it ; for the Lord thy God , will surely require it of thee , and so it should be sinne vnto thee . Where by the way , we may take notice , of the superstition of the popish Church , that maketh vowes to Saints and Angels , which is in effect to make thē gods , & to worship thē as the Iewes worshipped God in the old Testament . II. Question . Whether a vowe , be now in the newe Testament , any part of Religion , or Gods worship ? The answere is threefold . First , if a vowe be taken for a promise of morall obedience ; the answer is , that a vowe is indeed the worship of God , and so shal be , to the ende of the world . For as God ( for his part ) promiseth mercie , in the couenant of grace , so wee in Baptisme , doe make a vowe , and promise of obedience to him , in all his commandements ; and therefore Peter calleth Baptisme a stipulation , that is , the promise of good conscience to God. This promise once made in Baptisme , is renewed so oft as we come to the Lords Supper , and further continued in the daily spirituall exercises of Invocation , and Repentance . But it may be said , we are already bound to the obedience of the Law by order of diuine Iustice ; therefore we cannot further binde our selues . Ans. He that is bound by God , may also bind himself . Dauid though he was boūd by god in conscience , to keepe the Law , yet he binds himselfe freely by oath , to helpe his own weaknes , & to keepe himselfe from falling , when he saith , I haue sworne , and will performe it , that I will keepe thy righteous iudgements , Psal. 119. 106. And the same bond is no lesse necessary and behooffefull for vs , if we consider how prone and readie we are to fall from the worshippe of God. The second Answere . If a vowe be taken for a promise of some ceremoniall dutie , as of Sacrifices and Oblations , or of giuing house , lands , and goods to the Temple ; then we must put a difference betweene the Olde Testament and the New. In the Old Testament , the vow of such duties , was part of Gods worshippe ; but in the Newe it is not , and that for these Reasons . First , The Iewish ceremonies were to the Iewes , a part of Gods worshippe , but to vs Gentiles they are not ; cōsidering they are all in Christ abolished , and none of them doe now stand in force by Gods Law to vs. Thus the Passeover was a ceremonie , or seruice , appointed by God to be obserued of the Israelites and their posteritie , Exod. 12. 24. 25. and therefore stood as a part of Gods worshippe to them for a perpetuall ordinance . But to vs in the new testament , both it and other Legall ceremonies are abrogated , and we haue onely two Sacraments to be administred and receiued , as seales of the Promises of God , and parts of his worshippe , Baptisme , and the Supper of the Lord. Secondly , that which is not commended vnto vs by God , in the name of worshippe , is no worshippe to vs. Now , the ceremonies of the Iewes , are no where commended vnto vs in that name ; and therefore it is a vaine thing for any man to vowe the obseruation thereof . Thirdly , vowes of ceremoniall duties , did , in a peculiar manner , and vpon speciall respects , pertaine to the Iewes . Hereupon , when they vowed House , Lands , Goods , &c. to the vse of the Temple , this they did , as beeing the Lords Tenants , of whome alone they helde their possessions : and hereby they acknowledged and also testified their Homages and Seruices due vnto him . And this particular respect concerneth not the Church and people of the New Testament : whence it followeth , that they are not tyed by the same bond , to performe worship vnto God , by the vowes of Ceremonies , gifts , oblations , and sacrifices . The third and last part of the Answer . If a vowe be taken for a promise , of some bodily and outward worke , or exercise ; as fasting , giuing of almes , abstaining from certaine meates and drinkes , &c. then it is not any part of Gods worship , but onely an helpe , stay , and furtherance of the same . For first , we haue libertie of conscience in Christ , to vse or not to vse , all indifferent things . Now Gods worship is not a thing of that nature , but absolutely necessarie . Secondly , Paul , 1. Tim. 4. 8. affirmeth , that bodily exercise profiteth little , but godlines is profitable for all things : In which words , he opposeth godlines to bodily exercise , and therefore godlines , or the worship of God , consisteth not in them . But the words of Dauid are alleadged to the contrarie , Psal. 76. 11. Vowe and performe vnto the Lord your God. Where we haue a double command , one to make Vowes , another to pay them . To which I answer : first , if Dauid speaketh of the vowe of all moral duties , then the Commandement concerneth euery man ; because the thing commanded , is a part of Gods worship . For it is as much as if he had said , Vow thankefull obedience vnto God , and performe it . Againe , if the place be meant , of the vow of ceremoniall duties , then it is a commandement peculiar to the old Testament , and so bindes the Iewes onely : howbeit not all of them , but onely such as had iust cause to make a vow : for otherwise they had libertie to abstaine from vowing , Deut. 23. 22. When thou abstainest from vowing , it shall be no sinne vnto thee . Of one of these two kinds , must the place alleadged necessarily be vnderstoode , and not of the third , which is of bodily exercise : for then it should reuerse Christian libertie in the vse of things indifferent , which no Commandement can doe . By light of this Answer , we may discerne the errour of the Popish Church , which maketh Vowes a part of Religion , and the Worship of God. Nay further , it teacheth that some vowes , as namely those of Pouertie , Continencie , Regular Obedience to this or that Order , are workes of merit and supererogation , tending to a state of perfection , euen in this life ; and deseruing a further degree of glorie in heauen , then the worke of the Morall Law. III. Question . When a Uow made , doth binde , and when not ? Before I giue answer to the Question , I will lay downe this Ground . In making of a lawfull Vow , foure Conditions are to be obserued . The first , concerneth the person of him that voweth ; that he be a fit person . His fitnesse may be discerned by two things . First , if he be at his owne libertie , ( as touching the things whereof he makes his vow , ) and not vnder the gouernment of a superiour . Thus in the Old Testament , if a daughter had made a vow , without the consent or allowance of her father , it might not stand in effect . Numb . 30. 4 , 5. Secondly , if the partie keepe himselfe within the compasse of his calling generall and particular . Hence it followes , that Vowes of going a Pilgrimage , to worship this or that Idol , in this or that place , ( for example , S. Iames of Compostella , and the Ladie of Loretto , &c. ) are vtterly vnlawfull ; because such persons , by this practise , doe leaue their calling and condition of life , and take vpon them a calling , not warranted by the Lord. The second Condition is , concerning the Matter of a Vow . It must be Lawfull , Possible , and Acceptable to God. Hereupon it followes , that there be foure things , which cannot be the matter of a Vow . The first , is Sinne. Thus the Iewes bound themselues with a Vow , that they would neither eate , nor drinke , till they had killed Paul , Act. 23. 12 , 14. This their vow was nothing els , but a threatning of God himselfe : and therefore vtterly vnlawfull . Secondly , Trifles , and light matters ; as , when a man voweth , not to take vp a straw , or such like . And this is a plaine mocking of God. Thirdly , things impossible ; as to flie , or to go on foote to Ierusalem . Fourthly , things meerely necessarie ; as to die , which cannot be auoided . The Third , is touching the Forme of a Vowe . It must be voluntarie , and free . And that it may be so , three things are necessarily required . First , that it be made in Iudgement , that is , with reason and deliberation . Next , that it be done with consent of will. And thirdly , with libertie of conscience . Hence it appeares , that the Vowes of children , mad-men , and fooles , or such as are taken vpon rashnes , or constraint ; also the vow of perpetuall abstinence from things simply indifferent , are all vtterly vnlawfull . For , the first sort are not done vpon iudgement , the next without due consideration , and the last are greatly preiudiciall to Christian libertie . The fourth concernes the Ende ; which is , not to be a part of Gods worship , but onely a stay and proppe to further and helpe vs in the same . Nowe there be three particular Ends of a vow . First , to shew our selues thākfull to God for blessings receiued : secondly , to preuent sinne to come , by keeping so brietie and moderation : thirdly , to preserue and increase our faith , prayer , repentance , and obedience . This Ground beeing laide , the Answer to the Question propounded is this . When in vowing , we obserue the conditions prae-required , the vow is lawfull , and consequently binds the partie vowing , so as if he keepe it not , he dishonoureth God. But when the saide Conditions , doe not concurre in the action of vowing , it becomes vnlawfull , and the partie remaineth free , and not bound to performance . Here by the way , a Question of some moment is made ; Whether Iephte vpon his Vow , did offer his Daughter in Sacrifice or no ? considering that it is plaine , euen by the light of Nature , as also by the doctrine before taught , that a man is bound by the vow which he maketh . This Question admitteth sundrie answers , according to the diuers opinions and iudgements of men , vpon the place written , Iudg. 11. And my purpose is not to examine that which others haue brought in way of resolution , but briefly to deliuer that which I take to be the truth . I answer therefore that Iephte did not offer his Daughter in Sacrifice vpon his vowe ; but onely dedicated her vnto God , after the manner of the Nazarites , to the ende of her daies ; to lead her life apart in a single estate . The truth of this answer will appeare by these reasons . First , in the 37. verse of the chapter , the daughter of Iephte craues leaue of her father , to goe apart into the mountaines , for two moneths space , to bewaile her virginitie . Where it may be obserued , that she went not to deplore the losse of her life , but her future estate and condition , because shee was ( vpō her fathers vow ) to liue a perpetuall single life . And why ? surely , because ( as the text saith , vers . 39. ) she had not knowne a man ; & it was accounted a curse in Iudea , for a woman alwaies to liue vnmarried . Secondly , in the last verse it is said in our common English translation , that the daughters of Israel went yeare by yeare , to lament the daughter of Iephte : But I take it , it may be as well , or better translated out of the Hebrue , they went to * talke or conferre with her , and so to comfort her : and that this interpretation may not , seeme strange , the very same word is obserued in this sense , Iudg. 5. 11. there shall they talke or conferre of the righteousnesse of the Lord. Now if they went yeare by yeare to comfort her , then shee was not put to death . Thirdly , Iephte is commended by the holy Ghost , for the excellencie of his faith , Heb. 11. 32. and that out of the same historie . Now the commendation of his faith , and the vnnaturall murther of his daughter , cannot stand together . But it will be said , that Iephte vowed , that whatsoeuer came out of his dores to meete him should be the Lords , & he would offer it for a burnt offring , v. 31. Ans. The words may more truly be read thus ; or I will offer it in sacrifice . And the meaning of the vowe was this : That thing which first meeteth me , if it be a thing to be sacrificed , I will sacrifice it : if not . I will dedicate it to the Lord. For it seems to consist of two parts , wherof the latter is coupled to the former , by a discretiue coniunctiō , as the Grāmarians speake . In this manner , the word is els where taken , so as it may either way be expounded . In the fourth commandement , Exod. 20. 10. in our common translation it is read , thou and thy sonne , and thy daughter , but out of the Ebrwe , it may be translated either and , or or . It will be said againe , that Iephte rent his cloathes , because his daughter mette him , when he returned from the victorie . Ans. That was in regard of her vowed virginitie : which was a curse among the Iewes . And besides , he had but one daughter , and by this meanes of sacrif●ing her all hope of posteritie after him was cut off . But it seemes , that Monasticall vowes of virginitie , by this example are lawfull . Ans. Indeed the custome of vowing virginitie beganne in those dayes , but they thought it not a state of perfection , but rather an estate of miserie , as may appeare , in that he rent his cloaths , when she mette him , and the daughters of Israel went to comfort her , as being now in a woefull and miserable estate . Vpon these Reasons , I conclude , that Iephte did not offer vp his daughter in sacrifice , but onely set her apart , to liue a single life , to the honour and seruice of God. And Iephte might knowe euen by the light of nature , that it was a finne to vow h●… daughters death , and a double sinne to kill her . IV. Question . Whether Monasticall , or Monkish vowes binde or no ? To this the Papists answer affirmatiuely , placing the greatest part of their Religion , in practise and observance of these vowes . That we may know them the better , they are in number three . The first is , the vowe of continency , whereby a man renounceth Mariage for euer , and voweth vnto God perpetuall virginitie . The second , of Voluntarie Povertie , which is , when a man giueth ouer all propertie of his goods , and bindes himselfe to liue by begging . The third is , of Regular obedience , when a man resignes himselfe in conscience , to be ruled by another , and to keepe some deuised order , in all actions and duties pertaining to religion . Now the Question beeing , whether these vowes binde or no ? I answer in a word , they doe not , and that for these reasons . I. First , they are flat against the law of God , which I make manifest in the particulars . The vowe of perpetuall chastitie , is expressely against Gods commandement . 1. Cor. 7. 9. If they cannot abstaine , let them marry : for it is better to marrie then to burne . To this text the Papists answer , three waies . First they say , that this place of scripture , is onely a diuine permission , and not a commandement : we reply againe directly , that it is a plaine commandement : For the intent of the Holy Ghost in that text , and in the whole Chapter is , to ordaine a necessarie remedie for incontinencie , which Paul calls burning , and for the auoiding of fornication , which brings destructiō to the soule . And for that purpose , he speaks not in permitting māner , but in imperatiue tearmes , Let thē marry . Secondly , they answer , that the words concerne onely incontinent persons , that commit fornication . We on the other side affirme , that they are not only giuen to them that liue incontinently , but to all persons , which are subiect to burning , which burning may be without incontinencie . For the better vnderstanding whereof , let it be considered , that there be three distinct degrees of lust in man. The first is , when the temptatiō is first receiued into the mind . The secōd , when the same temptation preuaileth , though with some resistāce & trouble of the minde & conscience , which also ( though no outward offence as yet follow ) is a degree of burning . The third is , whē the temptation so far preuaileth , that the heart & will are overcome , and the duties of religion for the time vtterly hindred : This is the highest and worst kind of burning . And if we consider these degrees well , it will easily appeare , that there may be burning without incontinent liuing . Thirdly , they answere ; that this text speaketh not of persons that are free , but of those alone , who are bound from Mariage by solemne vow : we contrariwise affirme and hold , that the words are generall , and plainly directed to all persons , bound by vowe or otherwise ; and that appeares by vers . ●…5 . where he saies , I speake not this to tangle you in a snare . These words doe shewe , that Pauls mind was , touching the vow of perpetuall virginitie . For he leaues euery man according to Gods ordinance , to his owne libertie , willing none by vowe to binde himselfe from the vse thereof . Now for the vow of Regular Obedience , that also is against the word of God. 1. Cor. 7. 27. Ye are bought with a price , be not the seruants of men . Where the Apostle forbiddes vs , to subiect our hearts and consciences , to the lawes and ordinances of men , in matters of Religion ; and consequently ouerthroweth the vowe of Regular obedience . For in that a man bindes himselfe to be ruled ( in all things belonging to Gods worship ) according to the will and pleasure of his Superior , yea to eate , drinke , sleepe ; to be cloathed . &c. according to a certaine rule giuen and prescribed by him ; whereas in regard of conscience we are bound onely vnto God. Lastly , the vowe of voluntarie Pouertie , is also a plaine abuse of Gods owne ordinance and appointment , Deut. 15. 4. that there should be no begger in Israel . But it may seeme , that this law is not perpetuall . For in the New Testament we read , that there were beggers , as namely one , that was laide at the gate of the Temple , daily to aske almes , Act. 3. Ans. This Law neither was then , nor is now abrogated by God , but the obseruation of it ( at that time , and since ) was much neglected . And the neglect of prouision for the poore , is the cause of begging ; and the vowe of perpetuall pouertie , still remaines as a manifest breach of Gods holy ordinance , notwithstanding any thing that may be pretended to the contrarie . II. The second reason followes . Monkish vowes , as they are against Gods commandement , so are they also against the Libertie of Conscience , which we haue by Christ touching the vse of the creatures , and ordinances of God : as riches , mariages , meates , drinkes , and apparell . Stand fast , saith the Apostle , in the libertie wherewith Christ hath made you free , Gal. 5. 1. Againe , Let no man iudge you in meat , or in drinke , or inrespect of an holy day , Coloss. 2. 16. In these places , there is granted vnto man , a free vse of all things indifferent , so it be not in case of offence . Now in Monkish vowes , those things which God hath made indifferent , and put in our libertie , are made necessarie : whereas no ordinance of man , can make things simply necessarie , and parts of Gods worship , which he himselfe hath made indifferent , and left free to the will of man. And hence it was that the forbidding of meates and mariage , were tearmed by the Apostle , The doctrine of Deuills , 1. Tim. 4. 1. But ( will some say ) doth not the ciuill Magistrate in our Common-wealth , forbid the vse of some meates ? Ans. He doth . But by his commandement he takes not away the libertie that we haue in the vse of things indifferent , but doth onely moderate it , for the common good , which he may doe lawfully . III. The third reason . Some of them are out of the power and abilitie of him that voweth ; as the vowe of perpetuall chastitie in single life . For our Sauiour saith , All men cannot receiue this word , but they to whome it is giuen , Matth. 19. 11. that is , Continencie is a gift of God , whereof all men are not capable , but those onely to whome he giueth it , when , and as long as it pleaseth him ; neither is it denied vnto some , because they wil not , but because they are not able . Against this , the Papist obiecteth , that we may receiue any good gift of God , if we pray for it : for Christ hath saide , Aske , and ye shall receiue , Matth. 7. 7. Ans. It is false . Gods gifts are of two sorts . Some are common to all that beleeue , and necessarie to saluation ; as Faith , Repentance , Obedience , the Feare of God. Some againe are speciall gifts , not giuen to all , nor needs full to saluation , but peculiar onely to some ; as health , wealth , continencie , single life , &c. Now the promise of our Sauiour , Aske , and ye shall receiue , is meant of things necessarie to saluation , and not of particular and speciall gifts . For some may pray for them , and yet neuer receiue them . Thus Paul praied thrise , that the pricke in his flesh , the messenger of Satan , might be remooued from him , yet he was not heard , nor his petition graunted . And why ? Because that which he prayed for , was not a common gift necessarie to saluation , but a speciall grace , for the time of the temptation , wherewith he was presently assaulted ; whereupon Answer was giuen , My grace is sufficient for thee . And hence we learne , in what manner , to aske things at the hands of God , when wee pray . Such as are necessarie to saluation , we may aske absolutely and simply ; but things that are lesse necessarie , with this condition ; If it may stand with the good will and pleasure of God. Againe , the Papist alleadgeth an example of two married persons ; the one whereof beeing smitten by the hand of God with the dead palsie , the other must needes pray for the gift of continencie . Ans. In this case a married partie may aske it , and by Gods mercy obtaine it , because now there remains vnto him or her no other remedie . But it is not so with single persons , considering that they haue an other remedie , which is Mariage : and therefore they may not looke , or hope to obtaine such a gift . Thirdly , they say , God hath giuen to all men sufficient aide and strength , that if they will vse the meanes , they may haue the gift of chastitie . For sufficient grace is giuen to all , though not effectuall . Ans. It is false : there is neither sufficient , nor effectuall grace giuen to all , to liue a single life ; but it is a rare and speciall gift giuen onely to some . Paul to Timothie , willeth younger women , not to indeauour to forbeare , when they haue not the gift , but in want thereof to marrie , 1. Tim. 5. 14. Where he takes it for graunted , that they had no such power giuen them of God , to liue in perpetuall chastitie , though they would . IV. The fourth Reason . Popish vowes doe abolish that order , which God hath set in the Societie of mankinde , to wit , that men should not onely serue him in the duties of the first Table , out in the duties of the second , by seruing of men , Gal. 5. 13. By loue serue one another . Againe , Rom. 13. 10. Loue is called the fulfilling of the Law ; because the law of God is practised , not apart by it selfe , but in and with the loue of our neighbour . From this order it followeth , that euery man , beside the Generall calling of a Christian , must haue some particular kinde of life , in the which he must walke , and therein doe seruice to men : Which if he refuse to doe , he must not eate , according to the Apostles rule , 2. Thess. 3. 10. Now these vowes make a separation betweene these two : for they bring men into a generall calling , but they vtterly frustrate and make void the particular , and the duties of it ; so as a man keeping them , cannot be seruiceable to man , either in Church or Commonwealth . Besides , by the vow of pouertie , the Apostles rule is disanulled , 1. Tim. 5. 16. which is , that if a man be able to maintaine himselfe , or haue any kinred able to doe it , he should not be chargeable to the Church ; and so there might be sufficient almes to them that are truly poore . V. The fift Reason . They bring in againe Iudaisme : for Iewish religion by Gods appointment , stood in bodily rites , and outward ceremonies , actions , and gestures , yea in outward things , as garments , meats , drinks . And their rule was , Touch not , tast not : from all which we are wholly freed by Christ. VI. Sixtly , these vowes are Idolatrous and superstitious : for they are made and obserued with an opinion of Gods worship , of merit , and of the state of perfection : whereas nothing can be made Gods worship , but that which himselfe commandeth . And bodily exercises are vnprofitable , as Paul saith , and therefore they can not be meritorious . And further , to dreame of a state of perfection beyond the Law of God , is to make the Law it selfe imperfect : whereas contrariwise , the Law of the Lord is perfect , righteous , and pure , Psal. 19. 7 , 8. VII . Lastly , these vowes are against the preseruation of Nature : for by them , specially that of perpetuall chastitie , men are brought to destroy euen their owne bodies and liues , which they are bound to preserue and maintaine . Ephes. 5. 29. No man euer yet hated his owne flesh , but nourisheth and cherisheth it . The Apostle , euen in his daies , noted it as a fault , in the voluntarie religion , that was then taken vp by some ; that for the maintenance thereof , they spared not their owne bodies , Coloss. 2. 23. And like vnto that , is the practise of Popish Votaries , which tendeth to the ruine and ouerthrow of nature , and life it selfe . These be the Reasons . In the next place , we are to consider the Allegations that are commonly made , in the fauour and defence of Popish vowes . And first it is obiected : In the Old Testament , Vowes were a part of Gods worship : therfore they are so to be holdē in the New. Ans. There is great difference betweene them . For first , they had their warrant out of Gods word ; these haue not so : nay there be expresse testimonies of scripture against these Vowes . Secondly , in their vowes , there was alwaies right reserued to superiours , to reuerse them , if they liked them not . But in Monasticall vowes , all right is taken from superiours . For children are permitted to vow ; and their promises must stand against parents consent . And wiues ( according to Popish doctrine ) may vow , against the expresse consent of their husbands . Thirdly , they were not perpetuall , but ceased with the ceremoniall Law. But these are supposed to haue a perpetuall equitie , that must continue till the ende of the world . Secondly , they alleadge that which is written , Matth. 19. 12. Some haue made themselues chast for the kingdome of heauen . Ans. The meaning of the text is not , that some haue vowed single life , but that there are some , who beeing assured that they haue the gift of continencie , vpon that gift , doe endeauour to maintaine their present estate , that so they may the better serue God , and aduance his kingdome , both in themselues and others . Thirdly , they obiect , 1. Tim. 5. 12. where Paul speakes of certaine young women , which haue damnation , because they haue broken their first faith : that is , ( as they interpret it ) their vow of single life . Ans. The words are not to be vnderstood , of the faith of the vowe ; but either of that faith and promise , which was made to God in their Baptisme , or the faith and promise of seruice and releefe to be performed to the poore ; and for the breach of either of these , they may be said to incurre damnation . Fourthly , they say , Christ himselfe was a begger , and therefore why may not we also be beggers ? Ans. Though Christ was poore , yet was he no begger . For he kept a familie , and had a treasure . Iudas was the steward of his familie , and bare the bagge , Ioh. 13. 29. Againe , there is mention made of 200 pence , Ioh. 6. 7. which in likelihood was in the bagg that Iudas kept : yea , of the money which he had , the Disciples are saide to buie meate , Ioh. 4. 8. And though it were graunted , that Christ was a begger , yet it followes not , that we should be so . For his pouertie was expiatorie , and part of his sufferings . So saith the Apostle , He beeing rich , for our sakes became poore , that we through his pouertie might be made rich , 2. Cor. 8. 9. Fiftly , they alledge , that the Disciples forsooke all , and liued in pouertie ; and their example is propounded for our imitation . Ans. They forsooke all indeede , yet how ? not for euer , but for a time ; and that not by vowe , but onely in affection and disposition of their hearts . For after they had forsaken all , we read , that they came to their nets and boates againe , Ioh. 21. 3. Againe , the Apostle Paul speakes of himselfe and the rest , when he saith , Haue we not power to lead about a wife beeing a sister ? 1. Cor. 9. 5. By which it is plaine , that they put not away their wiues . Sixtly , Mat. 19. 21. If thou wilt be perfite ( saith Christ to the young man ) goe , sell all that thou hast , and giue to the poore , and thou shalt haue treasure in heauen , and come and followe me . Here ( saith the Papist ) our Sauiour prescribes perpetuall pouertie , by expresse counsell . Ans. The words are no counsell , but a speciall Commandement of triall , directed to this yoūg man. And the ende of it was , to discouer vnto him , his secret pride , and hypocrisie , in that he boasted , that he had kept all the commandements , when as indeed he knew not what they meant . Lastly , they obiect the example of the Recabites , who according to the commandement of their father Ion adab , would drinke no wine , nor dwell in houses , nor build , nor plant , nor sowe , Ierem. 35. and the Lord approoueth their practise . Ans. They did obey their fathers command in these things , as beeing things indifferent , but not as parts of Gods worshippe in the doing where of they placed Religion . And they obeyed it carefully , for this ende , that they might inure themselues vnto hardshippe . Secondly , this their obedience , touching these things , stood not by any vowe , much lesse was it perpetuall . For then they should haue obserued all the things which they vowed , equally , which they did not ; for they dispensed with their fathers voluntarie iniunction for dwelling in Tents ; and as we read vers . 11. They came vp , for feare of the Chaldeans , that were in the land , and dwelt at Ierusalem . And so much touching Popish Vowes , whereof to conclude , this may be said ; That they are all , but a meere will-worship , standing vpon no ground or warrant of Gods word , and therefore of no force , to bind the consciences of men , but are to be holden , as they are in truth , wicked and abhominable . CHAP. XV. Of Fasting . THe eight Head of the outward worship of God , is Fasting . By Fasting I vnderstand , the Religious Fast , which is ioyned with the duties of Religion ; and namely , the exercises of Praier and Humiliation . Touching it , there are three principall Questions to be handled in their order . I. Question . What is a Religious Fast ? Ans. It is a voluntary and extraordinary abstinence , taken vp for a religious end ; what this end is , we shall see afterward . First , I call it voluntarie , because the time , and particular manner of Fasting , is not imposed , or determined , but left free to our owne liberty . Againe , I tearme it extraordinary , to distinguish it from ordinary fasting ; which stands in the practise of temperance and sobrietie ; whereby the appetite is restrained , in the vse of meates and drinkes , that it doe not exceede moderation . Now this kinde of fast is to be vsed of all Christians , at all times ; whereas the extraordinarie is not dayly and ordinarily to be practised , but vpon speciall occasions , and at speciall times , in as much , as it is a more strait and severe abstinence then the other . II. Question . How a Religious Fast is to be obserued ? Ans. For the obseruation of it , three things are required . I. A iust and weightie cause . II. A right manner . III. Right ends . Sect. 1. Fasting is then to be vsed , when a iust and weightie cause or occasion therof is offered . There be two iust causes of a fast . The First is , when some iudgement of God hangs over our heads , whether it be publicke , as Famine , Pestilence , the Sword , destruction , &c. or priuate . The Prophet Ioel in the name of the Lord , calls the Iewes to a strait and solemne fast ; and that vpon this iust occasion , because the Lord had sent a great dearth vpon the land , Ioel 2. 14 , 15 , &c. Hester and her companie fasted , when shee had heard newes of the intended destruction of the Iewes , Ester . 4. 16. The people of Nineueh , which were not Iewes , but forreiners in regard of the Couenant , when the Prophet came , and denounced destruction vnto them for their sinnes , they gaue themselues generally to fasting and praier . Ion. 3. 5. 8. The second cause of fasting is , when we are to sue , & seeke by prayer to God , for some speciall blessing , or for the supply of some great want . Thus , when Daniel desired to obtaine the deliuerance of the children of Israel , out of captiuitie in Babylon , he gaue himselfe to fasting , Dan. 10. 3. Thus , Christ fasted , and spent the whole night in prayer vnto God , before he chose his twelue Apostles , Luk. 6. 12. And in like manner , Paul and Silas when they were to found and plant Churches , vsed praier and fasting , Act. 14. 23. because in these matters of so great importance , they looked for special direction from God himselfe . Lastly , Anna , that shee might be more feruent in praier , fasted night and day in the Temple , Luc. 2. 37. Sect. 2. The second point , is the Right manner of fasting , which stands in three things . The Frist is , Abstinence from meate and drinke : for therein consisteth the very nature of a fast ; and if that be wanting , it is no fast at all . Thus Ester commanding the Iewes to fast for her , biddes them neither eate nor drinke for three daies , Ester . 4. 16. The Second is , an abstinence from all delights , which may any way cheare and refresh nature . In this sort Daniel fasted three whole weekes of daies , abstaining from all pleasant bread , flesh , wine , and ointments , Dan. 10. 3. So when Dauid fasted , it is saide that he lay all the night vpon the earth , that he neither washed , nor annointed himselfe , nor changed his apparell , 2. Sam. 12. 16 , 20. In the solemne fast of the Iewes , the bridegrome and bride must come out of their chambers , Ioe . 2. 15 , 16. By these places it is manifest , that in a true fast , there is required , not onely abstinence from meate and drinke , but from all delights , recreations , & other things that might refresh the nature of man. By this the Popish Fasting is iustly reprooued ; wherein , though men are inioyned to abstaine from flesh , yet there is giuen libertie to vse other delicates . The Third thing in the manner of a Fast , is , so farre forth to abstaine from meate , and other delights , as the bodie may be thereby afflicted . Ezra proclaimes a fast , and he giues a reason thereof , that himselfe and the people might afflict themselues , Ezra 8. 2. This Afflicting of a mans selfe ; is expoūded by Paul , 1. Cor. 9. 27. where he saith , I beate downe my bodie , and bring it in subiection . Now , though we must humble and afflict our bodies by fasting , yet we ought not to weaken , abolish , or destroy nature ; or doe that whereby the strength of nature may be taken away . For such afflicting is forbidden , Coloss. 2. 23. And contrariwise , we are commanded by Christ , to pray for daily bread , that is , such food as is fitte to sustaine our substances ; and therefore we may by such exercises , ouerthrow the same . Yet for the better vnderstanding of the manner of Fasting , three Questions are to be answered . I. Question . How long the fast must continue ? Ans. The beginning and ende of a Fast , is left vnto our libertie . But it is so long to be kept , as the principall actions of the fast , that is , humiliation and prayer , doe continue , And though the beginning and ende thereof be free to vs , yet it is most meete & conuenient , that solemne fasts should beginne in the Morning , and last till the Euening . This was the vsuall custome of the Church in the old Testament . II. Question . Whether in the day of a solemne fast , a man may eate any thing or no ? and if he may , what ? and how often ? Ans. We may eate , and that ( if neede require ) once or twise . Yet here we must take with vs two caueats . First , concerning the quantitie of our meate ; it must be lesse then ordinarie , and onely that which is necessarie to proserue nature , and no more : for if it be otherwise , we abolish our fast . Secondly , concerning the qualitie of that we eate ; it must not be daintie and pleasant , but the meanest food , and such as hath least delightsomnes and delicacie in it . Thus Daniel fasted for three weekes of daies , from morning to euening : in which time he ate but a small quantitie of meate , and that which was none of the daintiest , Dan. 10. 3. These caueats obserued , a man may lawfully take some sustenance , euen in the time of a solemne fast . For there is no kinde of meate but may then be eaten , quantitie and qualitie beeing obserued . In the old Testament , no cleane beast was forbidden to be eaten , in the day of a fast . And in the New , To the pure , saith Paul , Tit. 1. 15. all things are pure . And the kingdome of God , stands not in meates and drinkes , but in righteousnesse , peace , and ioy in the holy Ghost , Rom. 14. III. Quest. Whether all persons , are bound to keepe the forme prescribed , in the day of the solemne fast ? Ans. All that are able , and can abstaine , are bound . Yet because Gods worshippe stands not in eating or not eating , some persons are here exempted . First , all those that are weake , as children , aged persons , and those that are sickely . Secondly , they that , by reason of the constitution of their bodies , doe find themselues vnfit to pray , and heare the word cheerefully , when their stomacks are emptie . These persons may eate in the day of a solemne fast , so that they obserue the caueats before remembred . It is not with vs in these countries , as it was with the Iews : They could fast one , two , or three daies together , without any inconvenience ; we cannot doe the like . And the reason is plaine . Men that liue in those hotte countries , haue colde stomackes , and so may fast the longer ; but in colder climates , such as ours is , in respect of theirs ; men beeing of hotter stomackes , are not able to continue fasting so long as they . Sect. 3. The third point is , concerning the Right endes of a religious fast ; and they are foure . The first is , to subdue the flesh , that is , to bring the body , and so the bodily lusts into subiection to the will and word of God. By eating and drinking , the body is made heauie , the heart oppressed , the senses dull ; and the whole man vnfit for the duties of humiliation , praier , and hearing of the word , Luk. 21. 24. That therfore this vnfitnesse may be taken away , not onely the body it selfe , but the vnruely lusts of the flesh are to be mortified and subdued , by this exercise of fasting . The second end is , to stirre vp our deuotion , and to confirme the attention of our mindes in hearing and in praier . To this purpose , in the Scripture , fasting and prayer are for the most part , if not alwaies , ioyned togither ; because , when the stomacke is full , the body and minde are lesse able , to doe any good dutie ; and contrariwise , when abstinence is vsed , the heart is lighter , the affections in better order , the whole man more quicke and liuely in the seruice of God. For this very cause Anna is saide , to worshippe God night and day with fasting and praier , Luk. 2. 37. And the intent of the Holy Ghost there , is to commend her for the feruencie of her praier , which shee testified in that by such exercises , shee stirred vp and increased the attention of her minde . The third ende is , to testifie the humilitie and contrition of our hearts , that is to say , our inward sorrow and griefe for sinne , and our repentance and effectuall turning vnto God. Without this ende , the fast is but a vaine ceremonie . And therefore the Prophet Ioel calls vpon the people , to turne vnto the Lord with all their hearts , with fasting , weeping , and mourning ; to rent their hearts and not their garments , &c. Ioel 2. 12 , 13. The Prophet Esay in like manner , reprooveth the Iewes , because when they fasted , they would afflict their soules for a day , and how downe their heads as a bu●rush , and lie downe in sackcloath and ashes : But made no conscience to turne from their euill waies . Esay . 58. 5 , 6. Therefore their outward humiliation was but hypocrisie . The fourth end of a fast , is to admonish vs of our guiltines before the Lord , and to put vs in mind of the acknowledgement of our sinnes , wherby we become vnworthy of any blessing , gift , or mercie ; yea vnworthy to goe vpon the ground , to breath in the aire , to eate , drinke , sleepe , or inioy any other benefit . In a word , that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners . The Malefactor in the day of Assises , cannot giue greater testimonie of the true confession of his guiltines , then by comming before the Iudge , with the rope about his neck ; neither can we bring a more notable signe , of our true humiliation before God , then by comming before him , in the day of the solemne fast , with open confession and Proclamation of our guiltinesse , both of sinne and punishment . Hence it was , that in the fast of Nineueh , not onely men but euen the beasts were forbidden to feede or drinke water ; for this very end , that the Niuevites might acknowledge their sinnes to be so great , and heinous in the sight of God , that in regard therof , not onely the reasonable creatures themselues , but also the beasts of the field , for their sakes , were vnworthy of life and nourishment . III. Question . Whether Popish Fasts be lawfull , and approoued of God ? Ans. They are wicked , and therefore neither approoued of God , nor to be obserued by man ; and that for three speciall causes . First , the patrons & maintainers of them , doe appoint set times of fasting , which are , necessarily to be kept , vpon paine of mortall sinne . And abstinence from flesh ( with them ) is made a matter of conscience . Now to prescribe set times necessarily to be obserued , is contrarie to that libertie , which the Church of God and the gouernours thereof haue for this purpose , onely vpon speciall occasion . When the question was mooued to our Saviour , by Iohns Disciples , Why they and the Pharises fasted often , whereas his fasted not ; Answer was giuen in this manner , Can the children of the marriage chamber mourne , as long as the bridegrome is with them ? But the daies will come , when the bridegrome shall be taken away from them , and then shall they fast , Mat. 9. 15. From whence we may gather , that times of fasting must be , according to the times of mourning . For Christ giues them to vnderstand , that they were to fast , as occasions of mourning were offered . As therefore , there can be appointed no set time for mourning , no more can there be enioyned a set time for fasting ; but must be left to the libertie of the Church , to be prescribed , as God shall giue occasion . Againe , the Apostle reprooueth the Church of Galatia , for obseruing set daies , and moneths , & times , and yeares , in way of Religion . Gal. 4. 10. Montanus the Hereticke is thought ( in Ecclesiasticall stories ) to haue beene the first , that made lawes for set-fasting . And the Churches of God in ancienter times , fasted of their own accords freely , not inforced by law or commandement , but as time and occasion serued . It is alleadged , that this doctrine seemes to chalenge the Church of England of Heresie : for it appointeth and obserueth set times of fast . Ans. Nothing lesse . For our Church inioyneth and approoueth these times , not vpō necessity , or for religions sake , but for ciuill and politicke respects : whereas the Romish church , holds it a mortal sinne , to put off a set fast appointed , so much as till the next day following . The second reason . They of the Church of Rome make a distinction of meates . For they wholly forbid flesh to be eaten vpon daies of fast , and allow whit-meates onely then to be vsed ; and that of necessitie . Now this difference of meates is partly impious , partly absurd and foolish . Impious it is , because they make it for Religions sake . For since the cōming of Christ , there is a libertie giuen to all men whatsoeuer , to eate of all kindes of meates , without any distinction : commanding abstinence frō nothing , which God hath created , to be receiued with thanksgiuing . It is true indeede , we hold a difference betweene meate and meate , but how ? not in way of religion , but in regard of temperance & health , for ciuill and politike vses , and respects . As for the other , we rest vpon the word of God , & hold it with Paul , a doctrine of Deuills , to command forbearance of meates , in regard of conscience , 1. Tim. 4. 3. But to this place of Paul , they giue answer , and say , that it is spoken of Heretikes , such as the Manichees , & Novatiās &c. were , that held meats in their own nature vnclean . We on the other side reply , and say , that this text condemnes those that make meates any way vncleane . And that the Papists doe put this difference , in way of Religion , and conscience ; as appeareth by their strait prohibitions of flesh as vncleane , and that for conscience sake . And this text they shall neuer be able to shift off : for it plainely condemneth any such distinction ; seeing to the pure , all things are pure ; and euery creature of God is good , and nothing to be refused , so it be receiued with thanksgiuing , 1. Tim. 4. 4. Furthermore , this difference of meates is also foolish . For first , the light of nature and common sense teacheth , that in such meates , as they permit , there is as much delicacie , pleasure , and contentment , yea as much ( if not more ) strength : for example : in some fish , fruits , and wines , as is in flesh by them forbidden . Yea S. Paul ascribes flesh vnto fishes , 1. Cor. 15. 39. There is one flesh of men , an other of beasts , an other of fishes , &c. Secondly , I call it foolish , because in their set Fasts they forbid flesh , but permit diuers wines , and the daintiest iuncates that the Apothecaries shoppe can affoarde : whereas in a solemne fast , all meates , drinks , and all other delights , of what kinde and nature soeuer , are to be forborne . For this was the practise of the Church in former times , to forbeare not onely ordinarie foode , but soft apparell , sweete oyntments , and whatsoeuer it was , that serued to refresh and cheare the heart , as hath beene shewed . The third Reason . The Church of Rome giueth to their fastings , false and erroneous endes ; as namely , to merit something at the hands of God thereby , to satisfie his iustice for sinne , and to be true and proper parts of his worship . And that these are false and erronious , I prooue by these reasons . First , they do wholly frustrate the death of Christ , which is the onely thing in the world appointed by God , to be meritorious and satisfactorie . Secondly , Fasting of it selfe , is a thing indifferent , neither good nor euill . For though it be referred to a religious end , which is the humbling of the soule ; yet it is not good in it selfe , but onely in regard of the end . Neither is it any part of Gods worshippe , beeing so referred ; but only a proppe and furtherance , seruing ( in the right vse thereof ) to make a man more fit for the duties of Gods seruice . Thirdly , these ends if they be well considered , cannot be the true ends of fasting , as will appeare by this example . A begger at our doores , entreats an almes , we giue it , and he receiues it . But will any man say , that by begging he doth merit or deserue his almes ? In like manner we are all beggers , that haue nothing of our owne , neither food nor raiment , nor any other blessing we doe inioy , but all we haue , commeth vnto vs onely from God. Well , vpon iust occasion we giue our selues to fasting , we pray earnestly vnto him for mercie , in the pardon of our sinnes . In this case , is it not great madnesse to thinke , that we by begging mercie can merit mercie at the hands of God ? But praier ( saith the Papist ) as it is praier , merits nothing , but as it is a good worke . Ans. Praier as it is a good worke , is no other then begging ; and then it is vnpossible , that it should be meritorious , vnlesse it be granted , that begging is meritorious , which cannot be . These reasons considered , I conclude , that Popish fasts , which stand in force among them at this day , are wicked and damnable , and consequently to be abolished , if it were no more , but for the blasphemous ends , which they make of them . And thus much touching this point of Fasting , as also concerning the other Heades of Gods outward worship . CHAP. XVI . Of the Sabboth day . THe fourth maine Question touching man , as he stands in relation to God , is concerning the Time of Gods worship . Wherein certaine particular questions are to be resolued touching the Sabboth day . The First , and most principall of all the rest is this . Whether it be in the libertie of the Church of God vpon earth , to alter the Sabboth day from the seuenth day , to any other ? In answering to this Question I will not resolutely determine , but onely propound that which I thinke is most probable . First therfore , I answer negatiuely . That it is not in the Churches libertie , to alter the Sabboth , from the Seuenth day . The reasons are these . I. Reason . The substance of the fourth commandement is vnalterable . Now the sanctifying of a rest vpon the seventh day , is the substance of the fourth cōmandement . Therfore the sanctifying of the rest of the seuenth day , is vnalterable in regard of any creature . That the truth of this reason may appeare two things are to be considered . First , what is changeable and temporarie in the Sabboth : and then , what is morall and perpetuall . Sect. 1. The things which are temporarie and ceremoniall in the Sabboth day , are these . I. That rigorous and precise rest , prescribed to the Iewes , which stoode in the strait obseruation of three things . First , the Iewe might not on the Saboth goe forth , or take a iourney any whether , for any matter or busines of his owne . For of this , there was a speciall commandement giuen , Exod. 16. 29. Tarry euery man in his place : let no man goe out of his place the seuenth day , namely , to doe any worke , or busines of his owne whatsoeuer . Secondly , the Iewe might not kindle a fire vpon the Sabboth day . For so saith the Lord by Moses , Ye shall kindle no fire throughout your habitations ; &c. Exod. 35. 3. It will be then said , How did they for meate and fire in winter ? Ans. They prepared and dressed their meat the day before : as they were commanded , Exod. 16. 24. And for fires in winter , if they had any vpon the Sabboth , it was necessarie ( as I suppose ) that as they drest their meate the day before , so they should then beginne their fire also , which beeing then begunne , might be preserued on the Sabboth . Thirdly , the Iewe might not carrie a burden . This the Lord did expressely forbidde them by the Prophet Ieremie , Thus saith the Lord , Carrie no burdens vpon the Sabboth day , neither bring them in by the gates of Ierusalem , &c. Ier. 17. 21. And Nehemiah charged the men of Iudah , with the prophanation of the Sabboth in that kinde , Neh. 13. 15 , 16 , 17. In these three particulars , stood the strict obseruation of the Iewish rest ; which is altogether temporarie , and doth not concerne the times of the New Testament ; because it was onely typicall , the Sabboth beeing ( in regard of that manner of rest ) a figure of the most strict spirituall rest from all sinne , in thought , word , and deede , required of cuery true beleeuer . II. Againe , in the Sabboth this was ceremoniall and temporarie , that it was a speciall signe betweene God and his people , of the blessings that were propounded & promised in the Couenant , Exod. 31. 13. And these were principally two . First , it was a signe of their sanctification , to teach them , that as the Lord had set apart a day of rest , so he did and would sanctifie the obseruers thereof vnto himselfe , by forgiuing their sinnes , and receiuing them into his fauour , in and by the Messias to come . Secondly , it was ordained by God , to figure and signifie the euerlasting rest of Gods children , in the kingdome of heauen . Of this the Prophet Esay speakes , when he saith , that from moneth to moneth , and from Sabboth to Sabboth , all flesh shall come to worship before God , Esa. 66. 23. And the author to the Hebrewes , There remaineth therefore a Sabbatisme , or rest to the people of God , Heb. 4. 9. III. Furthermore , this was temporarie in the Sabboth , that it was to be obserued vpon a set day , namely , the seauenth from the Creation , and that with set rites and ceremonies . So saith Moses , The seauenth day is the Sabboth , Deut. 5. 14. Againe , On the Sabboth day , ye shall offer two lambes of a yeare old , without spot , and two tenth deales of fine flower , for a meate offering mingled with oyle , and the drinke offering thereof : and the burnt offering of euery Sabboth , beside the continuall burnt offering , and the drinke offering thereof , Numb . 28. 9 , 10. IV. This also was Ceremoniall , that it was to be obserued , in remembrance of their deliuerance out of Egypt Remember that thou wast a seruant in the land of Egypt , and the Lord thy God brought thee out thence , by a mightie hand and stretched out arme : therefore the Lord thy God commanded thee to obserue the Sabboth day , Deut. 5. 15. Sect. 2. Now , as there were some things temporarie and Ceremoniall in the Sabboth : so there are some things in it perpetuall & Morall , and those I take it are three especially . First , that there should be a day of rest , in which man and beast might be refreshed after labour . Secondly , that this day should be sanctified ; that is , set apart to the worship of God. These two first , are therefore morall , because they are expressely mentioned in the Commandement touching the Sabboth . Thirdly , that a seauenth day should be sanctified to an holy rest , and that this holy rest should be obserued in a seauenth day . I say not , in this or that seauenth day , but in one of the seauen . Now that this also is morall , it appeares by these reasons . First , the Sabboth of the seauenth day , was instituted and appointed by God in Paradise , before the fall of man , and the reuealing of Christ ; yea euen then , when there was one condition of all men . This is plainly set downe in Gen. 2. as also in the fourth Commandement . And vpon this ground it is manifest , that a Sabboth of a seauenth day cannot be a Ceremonie simply , considering the ordination thereof was in time long before all Ceremonies . If it be obiected , that it was made a Ceremonie afterward . I answer , that the reason is naught . For Matrimonie was ordained in Paradise , and afterward made ceremoniall , to signifie the spirituall vnion betweene Christ and his Church , and yet Matrimonie is perpetuall : and so is a Sabboth of a seauenth day . If it be againe alleadged , that God did then keepe a seuenth day in his owne person , and afterward inioyned it to man by his commandement . I answer , that the institution of the Sabboth in Paradise consisted of two parts , Blessing , and Sanctification : and the meaning of the Holy Ghost is , that God did both blesse it in regard of himselfe , because he kept it in his owne person , and hallowed it also in regard of man , by commanding it to be sanctified and kept in performance of holy duties . Secondly , the reasons of the fourth Commandement are generall , and the equitie of them is perpetuall , and they haue this ende , to vrge the rest of a seauenth day . Let them be considered in particular . The first , in these wordes , Sixe daies shalt thou labour . Which some take to be a permission : as if God should haue said thus ; If I permit thee sixe , thou shalt allow me a seauenth . But they may be also taken for a commandement , inioyning labour in the sixe daies ; first , because they are propounded in cōmanding termes ; secondly , because they are an exposition of the curse laid vpon Adam , Thou shalt eate thy bread in the sweat of thy face , namely , in the sixe daies : and thirdly , because idlenes , the spoile of mankind , is there forbidden . This beeing so , there must needes be a seauenth day , not onely of rest , to ease them that labour in the sixe daies , but also of an holy rest , that God might be worshipped in it . The second reason is taken from Gods example : For in sixe daies , the Lord made heauen and earth , &c. That which the Lord himselfe hath done in person ; the same must man doe by his commandement . But the Lord himselfe in sixe daies laboured , and rested the seauenth . Therefore man must doe the same . This reason made by God to the creature , must stand in force , till he reuerse it , which yet he hath not done , nor doth . If then these reasons doe not onely inforce a rest , and an holy rest but a rest on the seauenth day ; then this lest on the seauenth day , is a part of the fourth Commandement : and consequently the Church can not alter it from the Sabboth day , because they can not alter the substance of that Commandement which is eternall . II. Reason . The Sabboth day in the new Testament , ( in all likelihood ) is tied to that , which we call the Lords day , and that ( as I take it ) by Christ himselfe . The Reasons thereof are these . I. The sabboth day of the new Testament , is called the Lord daie , Apoc. 1. 10. Now I suppose , ( for in these points still wee must goe by likelyhoods ) its called the Lords day , as the last Supper of Christ , is called the Lords Supper , for two causes . First , as God rested the seauenth day after the Creation , so Christ hauing ended the worke of the new creation , rested on this day from his worke of redemption . Secondly , as Christ did substitute the last supper in roome of the passeouer , so he substituted the first day of the weeke in roome of the Iewes Sabboth , to be a day set apart to his owne worship . II. The Church of Corinth everie first day of the weeke , made a collection for the poore , as we may read , 1. Cor. 16. 2. and this collection for the poore in the primitiue church followed the Preaching of the word , Praier , and the Sacraments , as a fruite therof , Act. 2. 42. For these be Sabboth exercises , that went alwaies together in the Apostolicall Church . But it will be saide , that collecting for the Saints , is a matter of indifferencie , and may be done vpon any day , as well as vpon the Sabboth . To this I answer , that Paul cōmands the Corinths to doe it , as he had ordained it in the Church of Galatia : whereby he makes it to be an Apostolicall , and therefore a diuine ordinance . Yea , that very text doth in some part manifest thus much , that it is an ordinance and institution of Christ , that the first day of the weeke should be the Lords daie . For Paul commaundeth nothing , but what he had from Christ. III. Christ and his Apostles , kept the first day of the weeke as the Sabboth . For Christ rose againe , the first day of the weeke , and appeared to his disciples , Ioh. 20. 19. and eight daies after , he appeared againe to Thomas , ver . 26. which was the next first day of the weeke . And this hath beene the opinion of sundrie ancient diuines . a Cyrill vpon Iohn , saies , that this eight day was without doubt the Lordes daie , and so ought to be kept , because it is likely Christ himselfe kept it holy . And the same is affirmed and taught by b Augustine and c Chrysostome . Again , the Apostles also kept it . For when the Holy Ghost descended vpon them , they were againe assembled vpon this day , Act. 2. v. 1. which I prooue thus . The day of Pentecost was the first day of the weeke ; for the Iewes were commanded to bring a sheafe of their first fruits , the morrow after the Sabboth in the passeouer , Levit. 23. 10. &c. and betwixt that and Pentecost , they were to reckon fiftie daies . Hence it followeth , that the day of Christs resurrection , falling the morrow after the Iewes Sabboth , which is the first daie of the weeke ; Pentecost must needes fall on that day : and therefore the Apostles met that same day , and not they onely , but also the whole Church gathered themselues together , and celebrated this day with preaching of the word , and administration of the Sacraments , Act. 20. 7. And according to this institution of Christ , and the examples of his Apostles , hath beene the constant practise of the Church , from their times vntill now . IV. That which was prefigured , in that it was prefigured was prescribed : but the Lords day was prefigured in the eight day , wherein the children of the Iewes were circumcised : therefore it was prescribed to be kept the eight day . Thus the ancient fathers , by name Cyprian and Augustine haue reasoned and taught . Againe , the day of Christs resurrection was prefigured by that day , wherein the stone which the builders refused , was made the head of the corner , Psalm . 118. v. 24. and in that it was prefigured it was appointed by God. For then it appeared to be true which Peter saith of Christ , that god had made him both Lord and Christ , Act. 2. 36. And the same may be said of the Sabboth of the new testament , that it was in the figure preordained , and therefore limited and determined by our Sauiour Christ vnto the Lords day . Other reasons might be added , but they are onely coniectures : these be the principall . III. Reason . God is Lord of times and seasons , and therefore in all equitie , the altering and disposing therof is in his hands , and belongs to him alone . Act. 1. 10. Times & seasons the father hath kept in his owne hand . Againe , Christ is called the Lord of the Sabboth . And Autiochus Epiphanes is condemned by the Holy Ghost , because he tooke vpon him to alter times . Dan. 7. 25. Besides that , Daniel saith , that it is God alone that changeth times and seasons , Dan. 2. 21. Now if it be proper vnto God , as to create , so to determine and dispose of times , then he hath not left the same to the power of any creature . And therfore as the knowledge thereof , so the appointment , and alteration of the same , either in generall or particular , belongs not to the Church , but is reserued to him . The Church then , neither may nor can alter the Sabboth day . And this is the first part of the answer . Sect. 2. The Second is this , If the Church had libertie to alter the Sabboth , then this alteration must be made within the compasse of the weeke , to the sixt , or fift , or fourth , or second , or third , or first daie , and not to the eight , or ninth , or tenth daies without the compasse of the weeke . The reason is plaine . The Church of the New Testament , hath more knowledge and more grace , then the people of the old Testament had ; and in that regard , ought to haue more zeale , and greater alacritie in the worship of God then they had , that it may exceede the Iewes according to the measure of grace receiued . And thus , the first and principall question touching the Sabboth , is answered and resolued . Sect. 3. Now , before I come to the next , let vs in the meane while see and examine the Reasons , that are brought against the answer presently made . First therefore it is alleadged , that in the new Testament there is no difference of daies . For if we haue or make difference of daies , we are in truth no better then Iewes . That there is no distinction of daies , they prooue out of two places . The first is , Col. 2. 16. where the Apostle saies , Let no man condemne you in respect of an holy day , or of the new moone , or of the Sabboth day . The second , Gal. 4. 10. where the same Apostle reprooues the Galatians , for obseruing daies , and moneths , and times , and yeares . To this I answere , that both the places speake of the Feasts of the Iewes , and of difference of daies , that stands in force by the Iewish Ceremoniall law . Paul to the Colossians , warnes them to giue no occasision to others , whereby they might iustly condemne them , for obseruing of daies in superstitious manner , vpon opinion of holines and necessitie , as if mens consciences were bound to such obseruation . And he reprooues the Galatians , for obseruing daies ( as it is likely they did ) not onely in the Iewish , but also in the Heathenish manner . To which purpose Paul saith , v. 11. He is afraid of them . His meaning was , because they placing their saluation ( in part ) in their Iewish obseruation of daies , after they had beene informed touching their libertie in Christ , did thereby mixe the Gospel with the Law : and therefore he feared , least by that meanes Christ should become vnto them vnprofitable , and so his preaching to small or no purpose . Againe , they alleadge , Rom. 14. 5. where Paul saith , One man esteemes one day better then an other , and an other man counteth euery day alike . In which words the Apostle blameth not them , which thinke all daies as one . Ans. In the New Testament , all daies be as one , in regard of the aptnes thereof to the worship of God : and yet there may be a difference of daies in regard of order : and this Paul no where condemneth . That we may the better conceiue this distinction , we must consider a difference betweene the Iewes Sabboth and ours , which is this ; That the Iewes Sabboth was both the time of the worship of God , and also a part of his worship . But the Sabboth of the new Testament , though it be a necessarie time of Gods worship , yet it is not a part thereof . If it be said , that it is commanded , therfore 〈◊〉 must needs be a part of Gods worship : I answer : It is commanded , not as Gods worship for substance , but in respect of the duties of the worship , that are to be kept and performed in it . And hence it is manifest , that in regard of Gods worship , there is no difference of daies in the new Testament , but in regard of order . Thirdly , they obiect , that Paul kept the Iewes Sabboth , as well as the Lords day . For he and Barnabas came to Antiochia , and went into the Synagogue on the Sabboth day , Act. 13. 14. And againe , he and Timothie conuerted Lydia vpon the same day . Act. 16. 13. Ans. The Apostle did this vpon very good ground , not because he held the obseruation of it as necessarie as the other ; but in regard of the weaknes of the Gentiles and Iewes newly called . For the Church that consisted of such persons in those daies , was not yet fully perswaded and resolued of the abrogation of th●●e wish Sabboth : and therfore , for the time , he yeelded to their weaknes , and obserued it as well as the other . But afterward , when they were confirmed in that point , he forbare that libertie , & taught the full abolishment both of it , and other Ceremonies . Fourthly , Act. 18. 3 , 4. Paul is said to come to Corinth to Aquila and Priscilla , and to worke with them in their trade of tent-making : and further , it is said , that he disputed in the Synagogue euery Sabboth day , that is , on the Iewes Sabboths , and exherted the Iewes and Grecians : Hence it is gathered by some , that Paul did onely keepe the Sabboth of the Iewes , and that both on the Lords day , and on the weeke daies , he wrought with Aquila and Priscilla . Ans. First , we must remember this Rule , That Charitie and Necessitie , doe dispense with the Sabboth , and with Ceremonies . If a Towne should be on fire , or if a Citie or countrey should be presently assaulted by the enemie , in the time of the word preached , on the Sabboth day ; the preaching of the word , in these cases , must cease for a time , till by conuenient helpe the fire be quenched , and the enemie be taken or driuen backe . Now whereas Paul in the ordinarie daies of the weeke made tents , and on the seauenth too , not obseruing it , but the Iewes Sabboth ; we must know , that he did it vpon necessitie , for the saluation of the Iewes . For Priscilla and Aquila were Iewes vnconuerted , and Christ was not yet reuealed vnto them . And if Paul had but once named Christ , he could haue done no good among them . Yet afterward , when he saw better opportunitie , at the comming of Silas and Timotheus from Macedonia , then he could no longer containe himselfe , but burned in the spirit , and testified to the Iewes , that Iesus was the Christ , vers . 5. Now if there was cause why he did not speake of Christ for the time , then was there cause also why he did not make profession of a Sabboth . Secondly I answer , though Paul did not then openly sanctifie the Sabboth ; yet it is to be supposed , that he kept it priuately by himselfe , reseruing some speciall time for that purpose : and the contrarie cannot be shewed . The Second Question touching the Sabboth . How the Sabboth of the New Testament is to be obserued ? Ans. In obseruing a Sabboth of the new Testament , there are two things required ; a Rest , and a Sanctification of the same rest to an holy vse . This Answer is made out of the very substance of the fourth Commandement , which is morall , and hath nothing ceremoniall in it . And the fourth Commandement ( for substance ) consists in a ceasing frō labour , and a holy dedication of our rest to holy vse , that is , to the worship and seruice of God. Sect. 1. Now touching the first point , the Rest of the Sabboth ; there are three seuerall Opinions , whereof two are contrarie , and the third is a meane betweene both . The first Opinion is , that we are bound as strictly to keepe the outward rest of the Lords day , as the Iewes were to keepe the Sabboth : and sundrie men are of this minde . But I take it , this opinion is not warrantable . For ( as we said before ) the Iewish manner of keeping the Sabboth in straitnes , is a Ceremonie . And if we be bound to keepe it as straitly as the Iewes did , then Iudaisme must still remaine , and the ceremoniall Law ( at least in some part ) must still be in force . But in fauour of this opinion , it is alleadged . First , that the fourth Commandement is a Law , giuen as well to Christiās as to Iewes , and therefore it binds both alike . Ans. The fourth Commandement bindeth Christians to keepe a seauenth day for the Sabboth , both in respect of Rest , as also in regard of Sanctification thereof ; but that it bindeth them to the same strait manner of keeping the rest , as it did the Iewes , we vtterly denie . Secondly , That the reasons vsed to inforc ▪ the Commandement , doe equally binde all : therefore the Commandement it selfe . Ans. It is true for the dutie commanded , but not for the manner of performance . Againe , the reason alleadged doth not follow : for sometimes the holy Ghost vseth a reason that is perpetuall , to inforce a Ceremonie . That Levi should haue no part , nor inheritance amōg his brethren , was a Ceremonie commanded by God ; and yet the Lord inforceth it , with a reason that was perpetuall , namely , because himselfe was the part and inheritance of Levi , among the children of Israel , Numb . 18. 20. Thirdly , that the Sabboth is a signe ( to beleeuers in the new Testament ) that God is their God , and they his people ; and the same it was to the Iewes : therefore the bond is as strict to the one , as to the other . Ans. 1. Beleeuers vnder the Gospel , haue two onely signes of the Couenant , Baptisme and the Lords Supper , and no more . 2. The Scripture restraineth the Sabboth , as a signe , onely to the Iewes . It is a signe betweene me and you in your generations , Exod. 31. 13. Againe , v. 16. the children of Israel shall keepe the Sabboth — for an euerlasting couenant . 3. The Sabboth was not a signe in the first institution in Paradise . For the Couenant of grace was made after the fall of man , and the signe thereof must needes be appointed after it : considering that before the fall , Ceremonies signifying sanctification had no place . And this is the first Opinion . The second Opinion touching the Rest of the Sabboth , is flat contrarie to the former ; namely , that on the Sabboth day , ( after the publike worship of God is ended , and the Congregation dissolued , ) men haue libertie either to giue themselues to labour , or to honest pleasures and recreations . This Opinion doth quite abolish one of the Commandements of the Decalogue . For it presupposeth all daies to be alike , this onely prouided , that the publike worship of God be solemnly kept . Now this may be done in any day of the weeke ; and there will be no neede of appointing a set time for Gods seruice , if all daies be equall , without any difference or distinctiō . But the fourth Cōmandement ( for substance ) is eternall , and requireth ( vpon paine of the curse ) both rest from labour , and a setting apart of the same rest , to the duties of holines & religion . And if it command abstinence from ordinarie abour , then much more from pleasures and recreations . The third and last Opinion , holdes the meane betweene the two former extremities , and that I take to be the best and safest . The substance hereof consists of these two conclusions . 1. That vpon the Sabboth day of the new Testament , men are to rest from the ordinarie labours of their callings . Thus much is commanded in the fourth commandemēt . For the rest it selfe was not a ceremonie , ( as I said before ) but the straight & precise manner of resting . Againe , it is most necessarie , that religion and the power thereof , should be maintained amongst Gods people , which cannot possibly be , vnlesse men ( at sometimes ) set themselues apart vnto it . The student that desires learning , doth not attaine vnto knowledge , vnlesse he doe daily consecrate and devote himselfe to the studie therof . In like maner , religion cannot be preserved and maintained in the Church , except men doe whollie and continually employ themselues in the practise of the same . Furthermore , it is the libertie that Gods lawe giues to seruants , yea and to beasts , that they shall not be oppressed with labour by working on the Lords day ; & this liberty is groūded vpon the law of nature , & cōmon equity . Here the common sort are wont to reply and say . If we must rest from the labour of our callings the whole day , we shall not be able to maintaine our selues and our families . To which it may be answered , that they which gathered Manna onely in the sixe daies , had as much as they , that gathered it on the seuenth day ; & that which they gathered the seuenth day , did not remaine sweete , but stanke and perished . They therefore which rest on the Sabboth daie , must not be distracted with needelesse cares , but liue by by faith , and depend vpon Gods providence for meate , drinke , and clothing . And the labour of the calling then vsed , when it is expressely forbidden by God , bringeth rather a curse with it , then a blessing . Againe , such persons must remember , that Godlinesse hath the promises of this life , and the life to come . 1. Tim. 4. 8. and if they will first seeke the kingdome of God and his righteousnesse , all things necessarie shall be cast vnto them in way of aduantage , Mat. 6. 33. Therefore , if they keepe his commandement , and rest vpon the seuenth day , God will in mercy giue a blessing , and they shall no lesse receiue from him their daily bread , in that day , then in any other . II. Conclusion . In this Rest , sundry kindes of workes may be done , and that with good conscience ; principally two . The first are workes both holy , and of present necessitie . And they are such , as cannot be done before or after the Sabboth . These are likewise of two sorts . The first are those , that doe necessarily pertaine to Gods worshippe , so as without them God cannot be worshipped . Of this kind is the Sabboth daies iourney , Act. 1. 12. allowed among the Iewes to the people , to goe and heare the word preached . Thus we read , that the Shunamite went ordinarily vpon the Sabboth and new Moone , to the Prophet , to heare him . For when shee demanded leaue of her husband , to goe to the Prophet , he askes her , Why wilt thou goe , seeing it is neither newe Moone , nor Sabboth day , 2. King. 4. 23. Of the same sort , were the killing and dressing of sacrificed beastes , in the time of the law ; wherof our Sauiour saith , Haue ye not read in the law , how that on the Sabboth daies , the Priests in the temple break the Sabboth , and are blamelesse , Mat. 12. 5. The next sort of workes of present necessitie , are those that belong immediately , to the preseruation of the temporall life of man and beast , or that serue to the good estate of them both . Such are workes of mercie : as , the watering of cattell , Mark. 12. 11. the drawing of a beast out of a pitte , Luc. 14. 5. and such like . The second kind of workes , that may be done vpon the Sabboth , are workes of Christian libertie , out of the Case of necessitie . These were such as the Iewes might not doe , and yet we in the new Testament may doe them . For example : prouision and dressing of meate , making fires , and carrying of burdens . Yet vpon this libertie , men ought not to gather , that they may doe what they will , because they must cease from the ordinarie execution of the works of their callings . For the word of God giueth no such warrant : men are in this case , to submit themselues to his will expressely reuealed , and to vse their libertie according to the same . Here two Cases are propounded . I. Case . Whether we may not lawfully vse recreations on the Sabboth day , as shooting , bowling , hunting , hawking , wrastling , & c ? Ans. I take it , we are not denied to reioice and solace our selues vpon this day . For to some men , at some times , recreation may be more necessarie then meat , in case of weakenes , for present preseruation of health . And though not in that regard , yet beeing well ●sed , it may be a furtherance to men , in the performance of the duties of godlines , as well as in the duties of their calling . But this reioycing must be such as was the reioycing of the Iewes , Nehem. 8. 12. which was onely spirituall , and in the Lord. For they reioyced onely for this , that they vnderstood the law of God , that was taught them . But as for the recreations and pastimes aforenamed , as bowling and such like , they are not at this time to be vsed . My reason is this . That which is the more principall and necessarie , namely labour in the execution of a mans calling , is forbidden : recreation therefore which is for labour , must cease on that day when labour ceaseth . Againe if the duties of the ordinary vocation , otherwise lawfull and commendable , be therefore forbidden , because they destroy the rest commanded , and take vp the mind , that it cannot be freely emploied in the affaires of God , then much more are workes of pleasures forbidden , because they doe the same things much more , though otherwise in themselues they be not vnlawfull . Obiect . Seruants must haue recreation , otherwise how shall they be able to worke in the weeke day ? Ans. True ; but their recreation must be granted them in the daies of labour . For recreation pertaineth not to rest , but to labour , and is therefore vsed , that a man by it may be made more fitte to labour . II. Case . Whether men vpon any occasion , may not doe a worke of their callings , in the morning or euening of the Sabboth day , as Tradesemen , for example I answer that they may , so be it they obserue foure caveats . I. That the worke done , be no scandall to any person . II. That it withdraw not the mind of the worker or any other , from sanctifying the Sabboth , either publickely or priuately . III. That it be not a worke of gaine , but a worke of mercie , or tend to a worke of mercie . IV. That it serue for the immediate preseruation of life , health , or goods . Of life ; thus Elias continued his flight from Iezabel many Sabboths together . 1. King. 19. 8. And the reason is good : the Sabboth was made for man ( saith Christ ) that is , not for the hurt , but for the good of man. Of health ; and thus our Sauiour Christ visited the sicke . Ioh. 5. 3. and cured the blind man vpon the Sabboth . Ioh. 9. 14. By whose example , the Phisitian & the Chirurgion may lawfully goe , not onely to giue necessarie counsell , but to minister necessarie phisicke and doe cures . Lastly , of goods which are in present danger of loosing . Thus Christ would haue the oxe presently pulled out of the pit , Luk. 14. 5. and the shippe on the shore full fraught with wares , requires present helpe , if it be in apparent danger of sinking . Thus much concerning the first thing , required in the observation of the Sabboth . Sect. 2. The second thing , required in the halowing of the Sabboth of the new testament , is the Sanctification of rest , which is nothing els , but the dedicating of it to a religious vse , that is , to the practise of diuine worshippe . This sanctification , is either publicke or priuate . The publike , is the solemne performance of spirituall workes , commanded in the second and third Commandements , and tending to publike worship . And this may be reduced to foure principall heads . I. The reading or preaching of the word , when the Minister publikely in the Congregation assembled , doth faithfully deliuer vnto the people pure and sound doctrine , and applies the same as necessitie requireth , and occasion serueth , to the edification and saluation of all and euery hearer in publicke audience : and the people on the otherside , do reuerently and attentiuely heare the same word read and preached . II. The administration of the Sacraments according to Gods institutiō , by the Ministers of the Church lawfully called . III. Publike praier , wherein the Minister calleth vpon the name of the Lord , & the whole congregation , in feruent affection , lift vp their hearts vnto him , and in mind giue assent to the praiers made in the name and behalfe of them . IV. Collection and giuing of almes for the reliefe of the poore , whether they be captiues and strangers , or those that dwell among vs , the sicke , the needie , orphanes and widowes , and such like . Vpon these foure heads , doth stand the whole publike worship of God. For proofe and declaration hereof , read these places , Neh. 8. Act. 2. 42. Act. 13. 14. 15. Act. 16. 13. Act. 20. 7. 1. Cor. 16. 1. 2. &c. Priuate sanctification , ( which serueth to answer the second opinion ) stands in these things . I. That euery man in the beginning of the Sabboth , in the morning , do priuatly prepare himselfe to the publicke seruice that followeth , by priuate prayer , by examination and humbling of himselfe before God , in respect of his particular sinnes . This the wiseman exhorteth vnto , when he saith , Take heede to thy foote when thou entrest into the house of God , Eccles. 4. 17. and his meaning is , that before a man betakes himselfe to the publicke congregation , there to perform seruice and worship vnto God , he should looke into his heart , and examine his affections and thoughts , that he come not vnprepared , which duty though it be alwaies to be done , yet principally on the Sabbothday . The childrē of Israel rose vp early in the morning on the Sabbothday , to offer vp burnt offrings , & peace offerings to an Idol , Exo. 32. 5. 6. much more ought wee , &c. And it is said of our Sauiour Christ , that he arose very early in the morning before day , and went into a solitary place to pray ; and the day following was the Sabboth , when he preached in the Synagogues , Mar. 1. 35 , 36. II. That when the congregation is dissolued , we spend the rest of the Sabboth ; in meditation and conference of the word before preached , and of the creatures . Thus it is said of some that heard Paul preach , that they receiued the word with all readines , and searched the Scripture , whether those things were so , Act. 17. 11. And the whole 92. Psalme was penned , that it might be a song of the Sabboth , and it containes nothing but a meditation of the workes of God. III. That men priuately exercise themselues , in the workes of charitie and mercie ; as in visiting the sicke , in making peace betweene those that are at discord , in releeuing the poore , in teaching and instructing the ignorant , in cōforting those that are distressed and comfortlesse . Neh. 8. 12. Then all the people went to eate and to drinke , and to send par● abroad to the poore , and to make great ioy . The Tthird Question touching the Sabboth . When the Sabboth doth beginne ? To this some doe answer , in the euening , and some in the morning . My answer is this , that the Sabboth of the new Testament amongst vs , is to beginne in the morning , and so to continue t●l the next morrow , & not in the euening , till the euening . The reasons be these . 1. The Sabboth is to beginne , when other ordinarie daies begin , according to the order and account of the Church wherein wee liue . 2. It was the practise of Christ and the Apostles . For Christ ( as it hath beene thought of auncient times ) consecrated the Sabboth , in that he rose from the dead early in the morning , when the first day of the weeke beganne to dawne , Matth. 28. 1. and therfore it is fitte that the Sabboth day should then beginne when he rose , for as much as it is kept in remembrance of his resurrection . The same was the practise of the Apostles . For Act. 20. 7. the first day of the weeke the Iewes came togither at Troas in the morning , & there Paul preached from that time till midnight , beeing the next morning to depart , hauing staid there as is plaine out of the 6. v. seuen daies . In that text I no●e two things . First , that the night there mentioned was a part of the seuenth day of Pauls abode at Troas . For if it were not so , then he had staied at least a night longer , and so more then seuen daies , because he should haue staied part of another day . Secondly , that this night was a part of the Sabboth which they then kept . For the Apostle keepes it in manner of a Sabboth , in the exercises of pietie and diuine worshippe , and namely in Preaching . Yea further he continues there till the rest was fully ended : He communed with them till the dawning of the day , and so departed . vers . 11. Besides this text , Dauid saith in his Psalme of the Sabboth , that he will declare Gods louing kindnes in the morning , and his truth in the night , Psal. 92. 2. making the night following a part of the Sabboth . Against this doctrine it is alleadged , first , that the Sabboth is to begin in the euening , because in the first of Gen. it is saide , fixe seuerall times , the euening and the morning made the first day , and so the second , and third , &c. Ans. First ; in that text when it is said , the euening and the morning , made such & such daies , by the euening is vnderstood the night and by the morning the day , and the euening was the end of the day , and the morning the end of the night . This exposition is auncient , and yet in Scripture we find not one place where the euening is put for the night , Secondly , I answer that the collection from that place is of no force . For thus the reason must needs be framed . That which God did in appointing of daies , the same must we doe in vsing of them . But God in appointing of daies , began the day at the euening . Ergo , &c. The consequent is false . For the case is otherwise in the constitution of time , then it is in the vse of time constituted : and there is not the same reason of things in doing , as there is of the same things in beeing and vse . Thirdly , this did not bind the Iewes . For they in all likelyhood began their Sabboths in the morning . Indeede their solemne feasts , as the Passeover and such like , beganne and were kept from euening to morning , as we may read Levit. 23. 5. But their ordinarie Sabboth was kept from morning to morning . Whence it is that Saint Matthew calls the dawning of the first day of the weeke , the ende of the Sabboth of the Iewes , Matth. 28. 1. and there is nothing ( I take it ) that can be brought to the contrarie . It is obiected that Moses saith , Leuit. 23. 32. From euen to euen shall ye celebrate your Sabboth . Ans. The words must be vnderstood of the feast of reconciliation , beeing the tenth day of the seuenth moneth , which was solemnized and kept from euen to euen . And it is called a Sabboth , because it was by speciall commandement appointed to be kept as the Sabboth day and that in two respects . First because it was to be kept holy by the Iewes , in humbling themselues and offering Sacrifices , vers . 27. Secondly , because vpon that day it was not lawful to doe any seruile worke vpon paine of death , vers . 25. 30. Againe , it is alleadged that Ioseph of Arimathea could not embaulme Christ , by reason that the Sabboth was at hand , and this was the euening . I answer , that the Iewes Sabboth there ment , concurred with the day of their passeouer , and hence it was that their Sabboth beganne in the euening . By this that hath beene said , the answer to the third Question is plaine , to wit , that in the new Testament the Sabboth is to begin at the morning , and so to continue to the next morning , and not as some suppose to begin at the euen , and continue till the next euen . And thus much touching the speciall Questions of Gods worshippe , as also generally concerning those that belong to Man as he stands in relation to God. The ende of the second Booke . THE THIRD BOOKE of the Cases of Conscience , concerning Man , as he stands in relation to man. CHAP. I. Of the Nature and Differences of Vertue , and the Order of the Questions . THVS farre we are proceeded in the handling of two sorts of Questions , whereof some doe concerne man as he is considered apart by himselfe , without respect vnto another : some againe concerne man , as he stands in the first relation , namely to God. Now we come by order , to speake of the third and last head of Cases , propounded by the Conscience of man , as he stands in the second relation , to man. And vnder this Head are comprehended all those Questions of Conscience , that are incident to the liues of men ; and which doe belong vnto man , as he is a member of some Societie , whether it be the Familie , the Church , or the Common-wealth . For the better and more orderly proceeding in this Discourse , some conuenient Subiect or Matter is to be propounded , whereunto all the Questions that followe may fitly be reduced . Now of all other , the most conuenient Subiect in this kind is Vertue , and therefore according the differences of Vertue , we will distinguish the Questions into three seuerall sorts . But before we proceede to particulars , it shall not be amisse to speake somewhat generally of Vertue , so farre forth , as the knowledge thereof may giue light to the things that follow . Touching Vertue , two things are briefly to be remembred : first , what it is ; and then , what be the distinct kindes thereof . Vertue is a gift of the Spirit of God , and a part of regeneration , whereby a man is made apt to liue well . I call it first , a gift of the Spirit of God , because in whomesoeuer it is , whether in Christians or in Heathen men , it hath the nature of a gift that floweth immediately from the spirit of God. And this I put in the first place , to confute the receiued errour of the wisest Heathen Philosophers , which call Vertue an habite of the minde , obtained and confirmed by custome , vse , and practise . Secondly , I call it such a gift , as is also a part of regeneration ; and this is added for two causes . First , that we may put a differēce between Christian and Heathen vertues . For , howbeit the same vertues in kind and name , are and may be found , both in them that professe Christ , and those also that are ignorant of the true God ; yet they are in them after a diuers manner . For in Heathen men they are the gifts of God , but not parts of regeneration and new birth : but in those that be true Christians , they are indeede not onely the gifts of Gods spirit , but also essentiall parts of regeneration . That we may the better yet conceiue this difference , we must vnderstand , that the grace of God in man , is two-fold ; restraining , and renewing . Restraining is that , which bridleth and restraineth the corruption of mens hearts , from breaking forth into outward actions , for the common good , that Societies may be preserued , and one man may liue orderly with another . Renewing grace is that , which doth not onely restraine the corruption , but also mortifieth sinne , and renewes the heart daily more & more . The former of these is incidēt to Heathen men ; & the Vertues which they haue , serue onely to represse the act of sinne in their outward actions : but in Christians , they are graces of God , not onely bridling and restraining the affections , but renewing the heart , and mortifyin ▪ all corruption . And though those vertues of the Heathen be graces of God , yet they are but generall and common to all : whereas the vertues of Christians , are speciall graces of the spirit , sanctifying and renewing the minde , will , and affections . For example , chastitie in Ioseph was a grace of Gods spirit , renewing his heart ; but chastitie in Xeuoerates was a common grace , seruing onely to curbe and restraine the corruption of his heart . And the like may be saide of the iustice of Abraham ; a Christian , and of Aristides , a Heathen . Secondly , I adde this clause , to meete with an errour of some learned Philosophers , who taught , that the very nature of Vertue stands in a meane , or mediocritie of affections . This that they say is true in part , but not wholly . For the mediocritie , of which they speake , without renouation of affections , is nothing : and therefore all vertues , that are not ioyned with a renouation and change of the affections , are no better then sinnes . This point the Philosophers neuer knew , and hence it was , that they stood onely vpon a mediocritie , defining a man to be truly vertuous , that did wisely obserue a meane betweene two extreames . Lastly , I say that this gift of God , makes a man fit to liue well . In which clause standeth the proper effect of Vertue ; which is , to make those in whome it is , to lead their liues well . And by this we are aduertised , to take heede of the opinion of Philosophers , concerning some particular vertues . For in their morall discourses , they giue both the name and the nature of Vertue to those things , which are either false & counterfeit vertues , or indeede none at all . For example , Aristotle makes Vrbanitie a vertue , which is indeede a sinne , beeing nothing els , but a dexteritie in mocking and descanting vpon reens persons and names : & so it is reckoned by Paul amongst grieuous sinnes and vices , which are to be auoided , Eph. 5. 4. Againe , the Philosopher calls Magna●imitie ( whereby a man thinkes himselfe worthie of great honours , & thereupon enterpriseth great things ) a Vertue ; which notwithstanding is to be holden a flat vice . For by the law of God , euery man is to range himselfe within the limits of his calling , and not to dare , once to goe out of it . Whereas on the contrarie , the scope and end of this vertue ( as they tearme it ) is to make men to attempt high and great matters aboue their reach , and so to goe beyond their callings . Besides , it is directly opposite to the vertue of humilitie , which teacheth that a man ought alwaies to be base , vile , & lowly in his owne eyes . The Prophet Dauid cleares himselfe of this sinne , Psal. 131. 1. when he saith , Lord , I am not high minded , mine eyes are not hautie , I haue not walked in things that be great , and aboue my reach . Furthermore , no Vertue must make vs to forsake good life , but euery one serueth for this ende , to make vs fit to liue a godly life . The next point to be considered is , What be the kindes of vertue . Vertue is either in the minde of man , or in the will. The vertue of the minde , is Prudence . The vertue of the will , is that that orders mans will ; and it is two-fold : for it respecteth either our selues , or others . That which respecteth our selues , is conuersant about two maine things in the heart of man , the reuenging , and the lusting power . That which respecteth the reuenging power , is Clemencie ; which standeth in the ordering and reforming of the raging power of Anger . The next , which respecteth the lusting power , is Temperance . Vertues that doe respect others , are either concerning curtesie , as Liberalitie ; or concerning Equitie . And these consist partly in doing of equitie , as Iustice ; partly in defending and maintaining it , as Fortitude . Now according to this distinction of vertues , the Questions of Conscience are to be distinguished , in this sort . Some of them concerne Prudence ; some concerne Clemencie ; some Temperance ; some Liberalitie ; some also concerne Iustice , and some Fortitude . Of all which in order . CHAP. II. Of Questions concerning Prudence . THere are two maine Questions of Conscience , which cōcerne Prudence . I. Question . How a man should practise Prudence or Wisedome ? This I acknowledge , is a high point in the life of man , and such , as cannot be resolued , as it ought , without great deliberation ; notwithstanding I will doe mine indeauour to answer something . Concerning Prudence , there are sundrie things to be considered . First , what is the beginning of the practise of this vertue : and that in a word , is the Feare of God. This feare standeth principally in two things ; the first is , a reuerent awe of the Maiestie of God in all places , & at all times , whereby we are resolued , that wheresoeuer we are , we are in his presence , and whatsoeuer we thinke , speake , or doe , it is wholly and perfectly knowne vnto him . The second is , a resolued care to walk as in the presence of God : that is , to keepe his commandements , and to yeeld obedience vnto his Maiestie in all things . Now that this feare is the beginning of wisedome , it appeares by sundry places of scripture . Psal. 111. 10. The beginning of wisedome , is the feare of Iehouah . Pro. 3. 7. The beginning of knowledge is the feare of the Lord : fooles despise wisedome and vnderstanding . Moses telleth the children of Israel that herein stood their wisedome and vnderstanding before the eies of all people , that they obserue and practise all the ordinances and iudgements of God , which he had commanded them , Deut. 4. 6. And Dauid professeth of himselfe , that by his daily meditation in the law of God , and keeping his commandements , he became wiser then his enemies , Psal. 119. 98. Yea of more vndestanding then all g●● teachers , ver . 99. yea further , more prudent then the ancient , ver . 100. Secondly , we must consider the rule of prudence ; and that is , spiritual vnderstanding , whereby we are inabled to know and conceiue spiritually truth and falshood , good & badde . This Saint Paul wished vnto the Church of Coloss. when he saith , we cease not to pray for you , and desire , that ye might be fulfilled with knowledge of his wil , in al wisedome & spirituall vnderstanding , Col. 1. 9. And the same Apostle exhorting the Romanes , to giue vp their bodies a liuing sacrifice , holy & acceptable vnto God , and not to fashion themselues like vnto this world ; he makes the ground of his exhortation , and consequently the rule of their obedience thereunto , the renouation of their mindes or vnderstandings , to this ende , That they might prooue , what is the good will of God , acceptable and perfect , and answerably doe and performe the same , Rom. 12. 2. And his reason is good , because though prudence be the rule of all vertues , as the auncient Philosophers among the heathen haue affirmed , yet it selfe must be ruled by a higher rule ; which they knew not , namely , by spirituall vnderstanding and knowledge , according to the word of God. Thirdly , we are to consider what is the Practise of Prudence ; and wherein it consisteth . In the practise thereof , two actions are required ; the one , is Delil●ration , whereby according to spirituall vnderstanding , we aduise what is good and bad , what truth and falshood , what is to be imbraced and done , and what not . The other is Determination , whereby we resolue vpon former deliberation , to imbrace , to doe , to follow , and pursue the best things in euery kind . And therein stands the very nature and forme of true Christian prudence , when a man ( vpon due consideration of things and actions , together with their properties and circumstances ) proceedes to a holy and godly resolution according to the rule aforesaid . Now the practize of Prudence in these two actions is very large , and consisteth of sundry branches . I will onely touch● the principall , and propound them in these Rules following . The first Rule is this . A man must , in the first place , and aboue all things in the world , carefully prouide for the forgiuenesse of his sinnes , and the saluation of his soule . This our Sauiour Christ commandeth as a speciall dutie , Matth. 6. vers . 33. Seeke ye first the the kingdome of God and his righteousnes . And sinners and vnrepentant persons , are sundrie times in scripture termed fooles , as in many other respects , so principally in this , because they faile in this first point of wisedome , going on in their sinne without repentance . The fiue virgins in the Gospell are for this very cause pronounced foolish , or fooles , because they provided not for the oile of Faith , but did onely content themselues with shining lampes , that is , a naked profession of religion and vertue ; and for want of wisedome and prudence in this point , they were iustly depriued of accesse into the bedde-chamber . Thus , the rich man , that had great reuenewes and abundance of wordly wealth , is notwithstanding termed by God himselfe a foole , because he gathered riches to himselfe and was not rich in God ; that is , he minded earthly things , and placed his cheife felicitie in vaine and transitorie riches , not once forecasting , how to come into the fauour of God , that he might be saued . To this Rule I adde that , which Paul by way of caueat commendeth to the Ephesians , Eph. 5. 16. Take heede that ye walke circumspectly , not as vnwise , but as wise , redeeming the time . As if he should say , Play the part of wise men ; take time while time serues , lay hold of the meanes of saluation , vse no delaies in heauenly matters , deferre not your repentance from day to day : for the daies are euill , and you may be surprized in your sinnes before you be aware . II. Rule . We must vse continuall watchfulnes against our enemies , but specially against our spirituall enemies . This watchfulnes our Sauiour commandeth often in the Gospel , but specially in Mark. 13. 33. Take heede , watch , and pray . 35. Watch therefore , for ye know not , &c. 37 , Those things that I say vnto you , I say vnto all men , Watch. And S. Peter exhorteth in like manner , Be sober , and watch : for your aduersarie the Deuill as a roaring lyon , walketh about , seeking whome he may deuoure . 1. Pet. 5. v. 8. Now this dutie stands principally in two things . First , that we diligently obserue the danger , wherein we are , by reason of temptations . Secondly , that we daily labour to search and finde out the secret counsells , practises , and enterprises of our enemies , and withall seeke to preuent them . To this purpose , we must watch against the corruptions of our hearts , the temptations of the Deuill , and the day and houre of our death , that we be not found vnprepared . For our owne sinnes are many ; Satan is strong and subtill in his suggestions , and temptations ; & death , though of all other things it be most certaine , and cannot be auoided , yet it is most vncertaine in regard of the time when , the place where , and the manner and kind , of what and how a man shall ende his daies . III. Rule . Euery man must measure himselfe by his owne strength , and doe nothing beyond his abilitie . This Rule is set downe , though expressed in other tearmes , Rom. 12. 3. No man must presume to vnderstand , aboue that which is meete to vnderstand , but ought to be wise according to sobrietie , as God hath dealt to euery man the measure of faith . An example of the transgression of this Rule , we haue in Dauids three Worthies , who brake into the host of the Philistims , to fetch Dauid the king water from the well of Bethlem , 2. Sam. 23. ●6 . Which act of theirs , was a rash enterprise , and such a one , as Dauid himselfe condemneth in that Chapter , because they went beyond their strength , to encounter with a whole garrison of men , they beeing themselues but fewe , namely three in number . IV. Rule . We must distinguish betweene the necessarie workes of our callings , that pertaine to vs , and other workes that are out of our callings , and pertaine not vnto vs : and we must doe the other , though we leaue these vndone . This Rule is propounded in 1. The. 4. 11. Medle with your owne businesse , that is , do the necessarie workes of your callings that belong to you , though you leaue the other for the time vndone . The contrary to it , is to liue or to behaue himselfe inordinately , 2. Thess. 3. 7. And we haue an example of the transgression hereof in Peter , Ioh. 21. 21. whome when Christ had commanded to follow him , he would needes aske him what Iohn should doe ; Christs giues him this answer , what is that to thee ? In which wordes , he teacheth that not onely Peter , but also euery man must attend vpon the necessarie and proper workes of his owne vocation , and not deale with other mens businesse ; which because Peter did , he is by that answer secretly repooued , and iustly condemned of curiositie in that behalfe . V. Rule . We must put a difference betweene things honest and of good report , and things vnhonest and of bad report , and these we are to let passe , and onely to doe the other . Phil. 4. 8. Whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things pertaine to loue , whatsoeuer things are of good report , if ther be any vertue , if there be any praise , thinke on these things . To this may be added one caveat , that , Of two euils which are both sins , we must not onely not chuse the les , but we are to chuse neither . For their damnation is iust , who affirme that men may doe euill , that good may come of it as the Apostle saith , Rom. 3. 8. VI. Rule . Things of profit and pleasure , must giue place to things that belong to vertue and honestie . This conclusion the light of nature teacheth . Worldly men say , who will shew vs any good ? But Dauids praier is , Lord lift thou vp the light of thy countenance vpon vs , Psal. 4. 6. Godlines is the great gaine : therefore all gaine must giue place to godlines , 1. Tim. 6. 6. VII . Rule . We may not trust men vpon faire pretences , that they make vnto vs , without further triall . This point was practised by our Sauiour Christ , who , though many beleeued in his name , when they saw the miracles which he had done ; yet he did not commit himselfe vnto them , because he knew them all , Ioh. 2. 24. And it is also verified by the common proverbe , First trie , and then trust . VIII . Rule . We must giue place to the sway of the times , wherein we liue , so farre forth as may stand with keeping faith , and a good conscience . We may not be temporizers , and change our Religion with the times : but yet we may and must giue place to times , as we giue place to the streame , so that it be done with keeping of true religion , and good conscience . This Rule was practised by Paul , Act. 28. 11. who liuing among the Heathen , was constramed to speake as they , and therefore he saies , that he departed in a shippe to Rome , whose badge was Castor and Pollux , Act. 19. 10. Againe , he was three yeares in Ephesus an idolatrous place , where the great goddesse Diana was worshipped ; yet in all that time he contained himselfe , and spake nothing in particular against Diana , but onely in generall against false gods , saying , that they be no gods that are made with hands , v. 26. Nay . Alexander could not charge him with this , that he had in all that while , blasphemed their goddesse Diana . Paul therefore was faine to yeeld to the sway of those times , that so he might doe some good in Ephesus by his Ministerie . Whereas , if he had spoken against Diana directly , it had not bin possible for him , to haue done that good by preaching , which otherwise he did . Againe , in the Primitiue Church , the Apostles for the weaknes of the Iewes , did yeelde to the vse of Circumcision , and permitted abstinence from blood , and that which was strangled , &c. so farre forth , as it stood with pure religion , and good conscience : and if they had not so done , they should not haue wonne the Iewes to the faith as they did . IX . Rule . If we cannot doe the good things that we desire , in that exquisite manner that we would , we must content our selues with the meane ; and in things which are good , and to be done , it is the safest course to satisfie our selues in doing the lesse , least in ventring to doe the more , which cannot be , we grow to the extremitie , and so faile or offend in our action . It is a good and wise counsell of the Preacher , to this purpose . Eccl. 7. 16. Be not iust ouermuch : and his meaning may be this ; Be not too strict or curious , in effecting that which thou intendest , exactly , when thou canst not ; but rest contented in this , that thou hast done thine endeauour ; and take to the lesse , when the greater cannot be effected . In some countries , Popish Images erected in Churches , doe stand vndefaced . The good desire of the people is , that they may be pulled downe ; but this cannot be brought to passe . What then are they to doe in this case ? they must not grow to extremitie , and pull them down themselues ; but they must intreat the lawfull Magistrate for their remooueall , and pray to God , that he may be mooued so to doe ; and in the meane time , rest content with that they haue done , and waite the Magistrates pleasure . In the Iudiciall law , by reason of the hardnes of the Iewes hearts , sundrie sinnes could not vtterly be taken away , as diuorcements , polygamie , vsurie . Hereupon , the Lord makes a law of Toleration , without approbation ; and did not remooue them quite away , for that was not possible , in regard of man , for the time : but restrained the euill , that could not be quite off and abolished otherwise . And herein appeared the great wisdome of God , in making a Law not to allow of , nor yet vtterly to take away , but to moderate the practise of these sinnes in the Iewes , for the hardnes of their hearts . In like manner , in this our land there is the practise of Vsurie , a sinne that cannot , nor euer shall be rooted out vtterly . For this cause , the States of this kingdome , haue out of their wisdome , prouided a Law for the toleration thereof after a sort , and that vpon speciall cause . For if the Magistrate should haue enacted a Law vtterly to abolish it , it would before this ( in likelihood ) haue growne to great extremitie . The same was the practise of the Apostles in their times , who yeelded to beare with the vse of Circumcision for a time , when they could not otherwise vtterly cut it off . II. Question . Whether a man may lawfully and with good conscience , vse Pollicie in the affaires of this life ? Ans. There be foure principall Caueats , which beeing obserued , Policie may be vsed , and is not against Christian religion . I. Nothing must ( in policie ) be said , done , or intended , to preiudice the truth , specially the truth of the Gospell . II. Nothing is to be said done , or intended , against the honour and glorie of God , either in word , in deede , or in shew . III. Nothing must be wrought or contriued against iustice that is due to man. IV. All actions of policie , must be such as pertain to our calling , and be within the limits and bonds thereof . For if any action whatsoeuer , be done out of that calling wherein God hath placed vs , or at least be not answerable thereunto , though it be plotted and attempted in neuer so great wisedome and policie , it is vnlawfull and not warrantable . These Caueats obserued , it is not vnlawful to vse that which we commonly call Policie . And the reason is this : when any busines is to be done , we must make a twofold inquirie . First , into the thing to be done , whether it be good or badde , lawfull or not lawfull , commanded or forbidden . Secondly , into our selues , whether the worke in hand be agreable to the calling of the doer , or answerable to that dutie , which he oweth to God and man. Now because both these are grounded vpon the former cautions , therfore we conclude , that whatsoeuer busines is taken in hand , and not suted vnto them , it hath not good warrant , and so cannot be done with good conscience . Yet for better clearing of this answer , let vs a little consider the Scriptures , and the examples there recorded , touching this policie . In Iosh. 8. 5. we shall finde that Ioshua vseth Martiall policie in the besieging of Ai , placing one part of his armie in an ambush , and causing the other part to flie : for by that meanes , the men of Ai comming out of the citie , and pursuing those that fled , the souldiors that lay in ambush , tooke the citie and destroied it . In 2. Sam. 5. 23. Dauid beeing to make warre against the Philistims , asketh counsell of God , and God teacheth him policie ; he therefore in his owne example allowes policie ; and more especially those wise and prudent shifts in warre , which we call Stratag●ms or policies of the field . We haue also the example of Paul for this purpose , who Act. 21. 26. faines himselfe to haue made a vowe to be a Nazarite , that he might yeelde somewhat to the weakenes of the Iewes , who were not sufficiently informed in the doctrine of Christian libertie . This practise was warrantable , neither was it a sinne in Paul : for he did it by the counsell of the Church at Ierusalem , v. 20 , 24. And Paul himselfe neuer made mention of this , as of a sinne , which he would vndoubtedly haue done , had it beene sinne Againe , Act. 23. 6. when he was brought before Ananias the Priest , and the councell at Ierusalem , beeing in some danger , he vseth policie : for he pretended that he was a Pharisie , and by that meanes raised a dissension between the Pharisies and the Sadduces . And this was no sinne in Paul : for he spake no more but the truth , onely he concealed part of the truth . Now if it fall out otherwise , that policie be vsed , and any of these foure Caueats be not obserued , then it looses both the name and nature of true Policie , and becomes fraud , craft , and deceit , and so is condemnable . Example hereof we haue in Dauid , 1. Sam. 21. 14. who when he came to the court of Achish king of Gath , and saw himselfe in daunger , he faines himselfe madde . Which though he did to saue his owne life , yet his poli●●e was not to be allowed of : for it tended to his owne disgrace , ( he beeing King of Israel : ) and it was also dishonourable vnto God , who had appointed him to be the king of Israel . Againe , that which is commonly called the policie of Machiavel , is here to be condemned . For it is not answerable to the Cauears before remembred . Besides that , it is not onely against the written law of God , but euen against the law of Nature . And the very foundation . thereof , standeth onely in the practise of lying , swearing , forswearing , in fraud , deceit , and injustice . CHAP. III. Of Questions concerning Clemencie . CLemencie or meekenes , is a vertue , that serues to moderate wrath and reuenge . Touching Clemency there be three Questions . I. How a man is to carrie himselfe , in respect of iniuries and offences done vnto him ? II. When Anger is a sinne , and when not ? III. How a man should remedie his rash and vniust anger ? I. Question . How may a man carrie himselfe , in respect of iniuries and offences done vnto him ? Aus . That a man may behaue himselfe so as becommeth a Christian in these cases , he must in the first place , inquire into the nature and qualitie of the wrong done . Now , Offences that are done to vs by others , are of three sorts . The first sort , and the least are , when some things are done to vs , that do onely displease vs , but bring no losse or hurt to vs. These be light offences ; and of this kind are common infirmities , as hastinesse , teastinesse , frowardnesse , slownesse and dulnesse of nature ; of this kind also , are reproches of vnskilfulnesse , ignorance , basenes , pouertie and such like . The first degree then of Clemency is , not so much as to take notice of these sleight offences ; but to let them passe , and burie them in obliuion . Salomon saith , A mans vnderstanding deforreth his anger , and it is his credit to passe by an offence , Pro. 19. 11. his meaning is , that when small offences are done , which cannot be avoided , then in discretion a man should with hold his anger , and not take notice of them , but passe by them and let them goe : for this shall be a farre greater ornament vnto him , then if vpon the deede done , he should haue hastily proceeded to reuenge . The second sort of Offences , are small iniuries , such as doc not onely displease vs , but with all bring some little hurt to vs , either in our goods , life , or good name . Now , the second degree of meekenes is , to take notice of these , but withall to forgiue them and put them vp . The reason is , because alwaies greater care must be had of peace and loue , then of our owne priuate affaires . Read the practise hereof , Ioh. 8. 49. It was obiected to Christ wrongfully , that he was a Samaritane , and had a Deuill . Christ takes knowledge of the wrong , and saith , you haue reproched me ; but withall he puts it vp , onely denying that which they said , and clearing himselfe , I haue not a Deuill , but I honour my father . Dauid had receiued great wrong , at the hands of Ioab and Shimei , as appeares in the historie of his life ; but principally , when he came first to be King of Israel , a. Sam. 3. and yet he takes not a hastie course , presently to be reuenged vpon his adversaries : but proceedes in this order . First , he takes notice of the fact , and commits his cause to God , ver . 39. and then afterward , as opportunity serued , gaue the parties their iust desert . The reason was , because beeing newely invested in the kingdome , his adversaries were strong , and himselfe weake , euen by his owne confession , & therfore not able at the first , to redresse the iniury done vnto him . But when he had once established himselfe , then he doth not onely beginne , 2. Sam. 19. 14. but proceedes to full execution of punishment vpon them , as we read 1. King. 2. ver . 5. 6. 34. 35. The third sort of Wrongs , are greater iniuries ; such as are not onely offensiue to our persons , but withall doe preiudice our liues , and bring a ruine vpon our estates , both in goods and good name . These are the highest degree of Iniuties , manifested in open and apparent wrongs . And therefore answerable to them , is required the third and highest degree of Clemencie , which stands in three things . First , in taking notice : secondly , in forgiuing them : thirdly , in a iust and lawfull defending our selues against the wronging parties . This is the summe and substance of the answer . For the better conceiuing whereof , sundry Questions are further to be propounded and resolued . First in generall ; it is demanded , how a man should and ought to forgiue an iniurie ? Ans. In forgiuenes there be foure things . The first is forgiuenes of Reuenge , that is of requiting euill for euill , either by thought word or deede . This must alwaies be practised . For vengeance is not ours , but the Lords , and great reason then , that we should euermore forgiue , in regard of reuenge and hatred . This the Apostle teacheth , when he saith , 1. Cor. 13. 5. Loue is not provoked , it neuer thinketh , much lesse speakes or does , evill . The second is forgiuenesse of priuate punishment ; which is , when men returne punishment for iniuries done , in way of requitall ; and this must alwaies take place with vs , because as vengeance it selfe , so also punishmēt in way of revenge , is Gods alone . The third is , forgiuenesse of iudgement , when we iudge an inurie done to be an iniurie . This iudgement we are not bound to forgiue vnto men . For we may with good conscience , iudge a sinne and a wrong to be as they are . And yet notwithstanding , if a man make satisfaction for the wrong done , then there ought to be forgiuenes , even in regard of iudgemen . The fourth is forgiuenesse of satisfaction . This we are not alway bound to remitte , but we may with good conscience , alway require satisfaction where hurt is done . Secondly , for the further clearing of this generall Question , we are to answer some particular Cases vsually propounded in the liues of men , and namely fiue . I. Whether a man may defend himselfe by law ? II. How he may defend himselfe by law ? III. Whether a man may defend himselfe by force ? IV. How ? V. Whether a man may defend himselfe by Combate ? I. Case . Whether a man may , with good conscience and a meeke Spirit , defend himselfe by law , for wrongs that are done vnto him ? I answer affirmatively : A man may , with good conscience , defend himselfe against great iniuries , by the benefite of lawe . For Magistracie is Gods ordinance , for the good of men . Rom. 13. 4. and therefore men may vse the benefite of the authoritie , iudgement , and iurisdiction of Magistrates , without breach of conscience . Again , it is the expresse lawe of God , that when a false witnesse riseth vp against a man , to accuse him of a trespasse ; that both the accuser and the accused , should stand before God , that is , before his Preists and Iudges for the time beeing , and haue remedie at their hands . An example of which iudiciall defense , we haue in Paul , who in case of wrong , makes his appeale to the iudgement seate of Rome . Act. 25. 10. But it is alleadged out of Scripture , to the contrarie , Luk. 6. 29. To him that smiteth thee on the one cheeke , offer also the other , Mat. 5. 40. If any man will sue thee at the law , and take away thy coate , let him carry thy cloake also . Ans. These places are spoken of priuate persons , that want the defense and assistance of the publicke Magistrate ; and such must rather suffer wrong vpon wrong , blow vpon blow , and losse vpon losse , then right their owne wrongs , by reuenging themselues . Againe , it is obiected , that Paul saies , Lawing is a fault , 1. Cor. 6. 7. There is vtterly a fault among you , because ye goe to law one with an other , &c. Ans. We must distinguish between things themselues , and the manner of doing them . When Paul saies , it is a fault , he condemneth not lawing absolutely in it selfe , but the Corinthian manner of going to law : which was this . First , they went to law with scandall , before the Tribunalls of Heathenish and vnbeleeuing Iudges , and so made the Gospell to be slandered and reproched . Secondly , they went to law vpon light causes , and for small iniuries , which they might well haue put vp , & easily brooked . Thirdly , in lawing they fell into rash and violent passions of rage , and enuie , so as they could not temper themselues , but must needes goe to law in the first place ; which should rather haue been the last and the desperatest remedie of all . And this bad manner of suing one another at the law , is it which Paul rebukes as a fault . And it is to be obserued , that Paul notes their fault by a word , that signifies * Weakenesse or impotencie of their affections , whereby it came to passe , that being ouercome by the strength of their owne desires , vpon iniuries offered , they were vnable to beare them in any degree of Christian moderation , and there vpon hastily proceeded to the Courts of Heathen Iudges , for determination of controversies and contentions among them . It is further alleadged , that when a man is any way wronged , it is Gods will it should be so , and therefore he ought not to seeke redresse , but to rest himselfe in the will , of God. Ans. It is Gods will we should haue diseases , and yet it is no lesse his will , that we should vse good means to be cured of them . So is it in wrongs and iniuries done vnto vs. As his will is , we should be afflicted , so also hath he willed our deliuerance , by such meanes , as himselfe hath appointed . But our Sauiour would haue his Disciples , to be as sheepe among wolues , and therefore we ought to endure all wrongs without reuēge . For the sheepe takes all wrongs , and doth not so much as defend it selfe against the woolfe . Ans. So Christ commandeth , that we should be simple as doues , Matth. 10. 16. and yet withall , he commandeth vs to be wise as Serpents , to defend our owne heads , and to saue our selues . Lastly , it is alleadged , 1. Cor. 13. 5. that loue seekes not her owne : therfore loue must not defend her selfe . Ans. Loue doth not so seeke her owne things , as that shee neglecteth the good of others ; but seeking her owne , shee seekes the good of all . And this practise is not against , but according to the law of Charitie . II. Case . How is a man to defend himselfe by Law ? Ans. For the resoluing of this Question , we must take two Rules . The first is this . We must first trie all meanes , and vse all remedies that may be , before we vse the remedie of Law. It is our Sauiours direction , Matth. 5. 25. Agree with thine aduersarie quickely , while thou art in the way , that is , before the controuersie be ended by order of law . Againe , Matth. 18. 15. If thy brother trespasse against thee , goe and tell him his fault betweene thee and him alone . And Saint Paul in this case , prescribes a course to be taken before-hand ; namely , first to beare and suffer as much as may be , 1. Cor. 6. 7. Why rather suffer ye not wrong ? why rather sustaine ye not harme ? Then , if bearing will not ende it , to commit our cause to priuate arbitrement , of one or two , v. 5. Is it so that there is not a wise man among you , no not one that can iudge betweene his brethren ? Law is to be vsed in this case , as the Physitian vseth polson , and that is , onely in desperate cases . The second Rule is , That our patient mind must be made knowne to all men , Phil. 4. 5. In taking the benefit of Law , we are to vse great Moderation of mind , and that in three respects ; before we goe to law , in lawing , and when the suit is ended . The Moderation of mind , before the beginning of suits in law , stands in three things . First , we must consider , that all iniuries whatsoeuer they be , doe befal vs by the prouidence of God , and that for our sinnes . Vpon which consideration , we ought to submit our selues to Gods will , to obey him , to arme our selues with patience , and to lay aside all anger , enuie , malice , and impatience . Secondly , we must consider before-hand , that Courts of Iustice , are the ordinance of God , in which it pleaseth him to testifie his presence , iustice , and goodnes ; and vpon this ground , we shall be mooued to depart with our owne right , and to yeeld our selues , and all the right we haue , into the hands of God , in the vse of the meanes appointed ; in the meane time depending on him by faith , for the issue and euent of our suit . And hence ( by the way ) it appeares , that few or none doe vse this ordinance of God , as they ought ; because the greater sort of men , that commence suits in law , doe not consider either the nature , or ende of ciuill Courts . No man ordinarily will yeeld a haire of his right , but euery one sixeth his eyes wholly , vpon the euent of his action by extremitie of law : and so swarueth from that Christian moderation , required by the word of God in this case . Thirdly , we must set down with our selues , lawfull and iust endes of our actions , not vniust and vnlawfull . These iust endes are ; first , Gods glorie in the execution and manifestation of iustice : secondly , the honest defence of our owne right : thirdly , publike peace : fourthly , the amendment of disordered persons , and not the defamation or hurt of any man. The Moderation of the mind in Lawing , stands in these particulars . 1. In seeking after peace to the vtmost , Rom. 12. 18. If it be possible , as much as in you is , haue peace with all men . 2. In loue of our enemies , with whom we are at controuersie in law . 3. In neither vsing nor shewing extremitie in our proceedings , Matth. 5. 25. Matth. 18. 28. After that the suit is ended , the moderation of our mindes must be expressed , by our behauiour , in regard of the euent of our action . For if the Law goe with vs , we are to giue God thankes for the manifestation of his iustice , in the course taken . If on the otherside it goe against vs , we may not rage or be discontentedly grieued , but commend our cause quietly to God , and accuse our selues for our owne sinnes , and say with Dauid , Righteous art thou , O Lord , and iust are thy iudgements . Psal. 119. 137. III. Case . Whether may a man defend himselfe by force , when he is wronged ? Ans. In some Cases , he may lawfully defend himselfe by force . Reasons . First , because the Gospel doth not abolish the Law of nature , nor the positiue lawes of all countries , but it doth establish them . Now , it is the Law of nature and nations , that a man may defend his life and health , in some cases , vpon iust occasion . Secondly , this is Gods Law , Exod. 22. 2. If a theefe be found breaking vp a house , and be smitten that he die , no blood shall be shed for him . Abraham was a stranger in the land of Sodom , and yet he reskued his brother Lot , and recouered all his substance that he had lost , by force & armes , Gen. 14. 14. and his action was approoued of God. For Melchisedeck met him , at his returne from the slaughter of the Kings , and blessed him . Yea and blessed God for his deliuerance , v. 19. 20. Againe , in some cases , a man may giue his life for his brother . So saies S. Iohn , 1. Ioh. 3. 16. We ought also to lay downe our liues for the brethren . IV. Case . When may a man defend himselfe by force ? Ans. Not alwaies and vpon euery occasion , but onely in these cases . First , when violence offered is so sudden and vnexpected , that when it comes , there can be no escape , either by yeelding , or by flying , or by some suffering . Secondly , when the violence offered is open and manifest , so as there is no other way to reskue our selues , but by striking or killing . Thirdly , when violence is offered , and the Magistrate absent ; either for a time , and his stay be dangerous , or altogether , so as no helpe can be had of him , nor any hope of his comming . In this case , God puts the sword into the priuate mans hands . Fourthly , when the defense is Iust , and done in a right manner . A Iust defense stands in these things . I. It must be done incontinent and forthwith , so soone as euer violence is offered . For if there be delay , and it come afterward , it looses the name of a iust defense , and becomes a reuenge , arising of prepensed malice , as the Lawyers vse to speake . II. There must be an intention , not to reuenge principally , or to kill , but onely to defend himselfe . III. There must be a iust and equall proportion of weapons ; therefore it is no iust defence to shoote a naked man through with a musket , or other peece of ordinance , when he offers violence . V. Case . Whether a man may reskue himselfe or others by Combate ? Ans. It hath beene of ancient times , an vsuall manner of defence in some countries , that in case of difference , betweene people and people , in matters of weight , two men should be chosen out among the rest , who by fighting hand to hand , and killing one an other , should ende the controuersie . But this way of defense , how auncient so euer it be , is vtterly vnlawfull . Reasons are these . First , it is the expresse commandement of God , Thou shalt not kill . In which , all priuate men are forbidden to kill or slay , but in the case of iust and necessarie defense . Secondly , we may not hazard our liues , without some speciall warrant frō God : if we doe , it is a flat tempting of God : and this is done in euery combate . Thirdly , if Magistrates will permit such fights as this is , then they are bound to defend and saue the life of the innocent . For by such permission , oftentimes innocent blood is shedde , and the more harmelesse partie goes by the worst . But it will be , and is obiected . First , that a Combate is a triall of innocencie . Ans. It is not so . For he that is stronger vsually ouercomes in the combate , not he that hath the more righteous cause . Againe , there be other meanes to trie a truth , besides this ; as by examination , and by oath . Lastly , triall by the combate , is of the same nature with the triall of a murtherer by the bleeding of a corpes touched , or handled , which is very doubtfull , and of all other most vncertaine , Secondly , it is alleadged , that if a man take not a chalenge , he is disgraced for euer . Ans. There is no warrant in Gods word , for a priuate man to accept a chalenge . Nay , it is rather flat against the word . For God saies , Reuenge is mine . The priuate man saies the contrarie , The wrong is mine , and I will be auenged of him that hath done it . Again , it is better for any man , to indure a little reproch with some men , then to loose or hazard his life . Thirdly , it is obiected , that the Philistims offered to trie the victorie by a single combate with the Israelites , and appointed Goliah ( on their side ) to giue the Chalenge ; and that Dauid ( on the Israelites side ) accepting the chalenge , encountred with him , and had good successe . It may seeme therefore , that combates are lawfull .. For it is better that one man should perish in warre , then that a whole armie should miscarie . Ans. That was a speciall and extraordinarie example of triall , and Dauid was a champion in that fight , not by ordinarie appointment , but by extraordinarie prophetical instinct of Gods spirit . Againe , in warre , though there be lesse danger in hazarding one mans life , then a whole armie : yet a good & iust cause is to be maintained , with all the strength that may be made , and not to depend vpon the power and courage of one man , who , in probability , vnlesse he be supported by speciall calling and assistance from God , may be ouercome and loose the victorie . Fourthly , it is alleadged , that an armie may fight against an army therfore one man against an other . Ans. The reason is not alike . For warres and armies are Gods ordinances , and so are not combates ; and it is not Gods will , that men should deuise and establish new waies and meanes of triall , not allowed by his word , but rather rest content with that he hath appointed . Fiftly , Ionas did hazard his life , by casting lots ; therfore a man may by combate Answ. To say that Ionas did put his life in hazard by lottes , is an vntruth . For there was onely a coniecturall triall made , who should be the cause of the present danger . And when the lot fell vpon him , he was not cast into the sea by the lotte , but by his owne advise and counsell . Againe , the casting of Ionas into the sea , did not befall him by lotte , but by his owne voluntarie resignation of himselfe , into the hands of God ; willingly vndergoing it , as a iust punishment of the neglect of his calling ; which himselfe confessed in these words , For I acknowledge , that for my sake the great tempest is vpon you , Ion. 1. 12. Sixtly , Moses and the Egyptian fought a combate , and Moses slew him . Ans. Moses took vpō him publike revenge in this action , as a Magistrate , and not priuate , as a priuate man. For though as yet , his calling was not fully manifested to his brethrē , yet the truth is , God had called him to be their deliuerer out of the hands of the Egyptians ; and this very action was a signe of their deliuerance , which was to come to passe afterward . It was ( I say ) a signe , thus ; As he defended his brother and avenged his quarrell vpon the Egyptian , so in time to come the Lord would by his hand , giue them full freedome and deliuerance from the tyranny of Pharaoh , and all his and their enemies , Act. 7. 25. Beeing then a publicke person , his example can prooue nothing for this purpose . II. Question . When Anger is a vertue , and so , good and lawfull , and whē it is a vice , & consequētly euill and vnlawfull ? This Question hath two distinct parts : of which I will speake in their order . Sect. 1. The first part is , when Anger is a vertue & lawfull ? For Answer hereof , we must vnderstand , that in iust and lawfull Anger , there be three things ; a right Beginning or motiue ; a right Obiect ; and a right Manner of beeing angry . To the right Beginning of anger , three things are required . First , that the occasion of anger be iust and weightie , as namely , a manifest offence of God. Take an exāple , or two . Moses in sundry places , is said to be angrie , & the occasions of his anger were great , as appeares in the particulars . First , because some of the Israelits , against Gods commandement , had reserued Manna till the next day , Exod. 16. 20. Again , he was angrie , because the Israelites had tempted God , in worshipping the golden calfe , Exod. 32. 19. In Numb . 16. 15. Moses againe is wroth , because Coreh , Dathan , and Abiram rebelled against him , and in him against God. Phinees , Numb . 25. 8. 11. is said to haue beene zealous , that is , angry for God : the occasion was , because the Israelites committed fornication with Heathenish women . Dauid in like manner , 2. Sam. 13. 20 , 21. was angrie vpon this occasion , because Ammon his sonne had deffoured his sister Thamar . Elias is angry , 1. King. 19. v. 14. and why ? because the Israelites forsooke the conenant of God , cast downe his altars , and had slaine his prophets with the sword . Nehemias , Chap. 6. ver . 5. is very angrie , because the Israelites oppressed one another with vsurie , and other kinds of exactions . Ieremic also , Chap. 6. 11. was angrie for this , because the Israelites were of vncircumcised hearts & eares , and the word of the Lord was vnto them as a reproch , & they tooke no delight therein . Secondly , it is required , that anger be conceiued vpon counsell and deliberation , Pro. 20. 18. Establish thy thoughts by counsell . If thoughts must be established by counsell , then the affections , & so our anger also . And the Apostle saith , Iam. 1. 19. Be slow to wrath . Now the reason is plaine ; Counsell ought to be the foundation of all our actions , and therfore much more of our affections , which are the beginnings of our actions . Thirdly , iust and lawful anger must be kindled and stirred vp by good and holy affections , as namely , by desire to maintaine the honour and praise of God , by the loue of iustice and vertue , by hatred and detestation of vice , and of all that is evill . One saith well to this purpose , that anger must attend vpon vertue , and be stirred vp by it against sinne , as the dogge attends vpon the sheepeheard , and waites vpon his eie and hand , when to follow him , and when to pursue the wolfe . The Second thing in good anger , is a fitte Obiect or Matter to worke vpon ; touching which , two thing must be remembred . First , we must put a difference betweene the person , and the offence or sinne of the person . The sinne of the person is the proper obiect of anger , and not the person , but only by reason of the sinne . Thus Dauid saies of himselfe , that he was consumed with anger , not because the men with whome he was angrie , were his enemies , but because they kept not Gods law , Psal. 119. 139. Thus Moses was angrie at the Idolatrie of the Israelites , wherewith they had sinned against God fourtie daies togither ; & yet he praies earnestly vnto God , for their persons , as we read , Exod. 32. But it is alleadged to the contrarie , that Dauid directs his anger against the persons of his enemies , especially in Psal. 109. Answ. First , Prophets ( as hath beene saide heretofore ) were endued with a speciall measure of zeale ; and their zeale was a pure zeale , taken vp specially for the glorie and honour of God ; but our zeale against our enemies , is commonly mixt with hatred , enuy , and selfe-loue , therefore we must not , nay we cannot follow their examples . Secondly , imprecations vsed by Dauid , were predictions rather then praiers : for he rather foretold in them what should come to passe , then prayed that it might come to passe . Thirdly , Dauid in his imprecations , accurseth not his owne priuate enemies , but the enemies of God , and not al them , but such onely as were incurable : for by the spirit of prophecie , he knew the state of those , against whome he did pray , so doe not we . Secondly , we must put a difference betweene the cause and offence of God , and the cause and offence of man● . Now iust anger must be directed against persons , for the offence of God properly , and not for priuate offence , but onely so farre forth , as it tendeth to the offence of God. Thus Mi●iam and Aaron murmured against Moses , because he had married a woman of Aethiopia . But this was onely a priuate offence , and therefore Moses behaued himselfe meekely towardes them , Numb , 12. 3. The Third thing in good anger , is the Right Manner of conceiuing it . Wherein these Cautions are to be obserued . First , that our anger be mixed and tempered with charitie and loue . It is the propertie of God himselfe , in wrath to remember mercie , Hab. 3. 2. and herein we must be like vnto him . This was Moses his practise , who out of his loue praied for those , with whome he was angrie , Exod. 32. Secondly , anger against any offence , must be mixed with sorrow for the same offence . Thus Christ was angrie with the Iewes , but withall he sorrowed for the hardnes of their hearts , Mark. 3. 5. The reason hereof is this . In any societie whatsoeuer it be , if one member sinneth , the sinne of that one member , is the punishment of the rest that be in that societie ; euen as it is in the bodie , if one part be affected and ill at ease , the rest will be distempered . Paul saies of himselfe , that he was afraid , least when he came to the Corinths , God would humble him for their sinnes , 2. Cor. 12. 21. Againe he teacheth , that those which are fallen into any fault , must be restored by the spirit of meekenes , because we our selues are subiect to the same tentations , Gal. 6. 1. And in this regard , he would haue men to mourne with them that haue in them the cause of mourning , Rom. 12. 15. Thirdly , iust anger must be contained within the bounds of our particular calling , and civill decencie ; that is , so moderated , as it makes vs not to forsake our duties which we owe to God and man , nor breake the rules of comlines . Thus Iacob was angrie with Laban , and yet he speakes and behaues himselfe as a sonne to his father , euen in his anger , Gen. 31. 36. Ionathan was angrie with Saul his father , and yet he withdrawes not any reuerent or dutifull respect from him , 1. Sam. 20. Sect. 2. The second part of the Question is , When Anger is a vice and vnlawfull ? Ans. It is a sinne in fiue regards , contrary to the former . First , when we conceiue it without counsell and deliberation . This rash , hastie , sudden and violent anger , is condemned by our Sauiour Christ , Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly , shal be culpable of iudgment . Secondly , when it is conceiued for no cause , or for a light or trifling cause . Prou. 10. 12. Loue couers a multitude of sinnes . Therefore euery light offence , must not be the cause of open anger . Prov. 19. 11. It is the glory of a man to passe by some infirmities . Eccles. 7. 23. Take not notice of all the words that men speake , no not of all those which seruants speake vnto their masters . Besides that , causelesse anger is many times forbidden in the Scripture . And Paul saies , that loue is hardly provoked , because it will not be mooued to conceiue hatred , but vpon weightie and important causes , 1. Cor. 13. Thirdly , when the occasion is iust , yet the measure of anger is immoderate . Eph. 4. 26. Be angry , & sinne not ; and if by infirmitie thou fall into it , let not the Sunne goe downe vpon thy wrath . The reason is added in the next words , Giue not place to the Deuill ; because he is alwaies at hand to inflame the affection , as he did Sauls , who therefore in his rage , would haue killed him that was next him . Fourthly , when it makes vs to forget our dutie to God or man , and to fal to brawling , cursing , and banning . Thus was Shemei angry , when he railed vpon the King and flung stones at him and his seruants , giuing him bad and vnreuerent tearmes , and calling him a man of blood , and a man of Belial . 2. Sam. 16. 5. 6. 7. Thus did the Disciples forget their dutie of loue vnto their brethren , and in anger desired that fire might come down from heauen , and destroy the Samaritanes , Luk. 9. 59. Thus the Iewes , in vndecent and vncharitable manner , gnashed with their teeth at Steven , Act. 7. 54. And Saint Paul saies , that the fruites of wicked anger , are clamors , and crying speeches between person and person in their fury , Eph. 4. 31. And thence it is , that we find Balaam in his anger , to haue beene more void of reason then his asse , Numb . 22. 27. Fistly , when we are angrie for priuate respects concerning our persons , and not concerning the cause of God. Thus Cain is said to be exceeding wrothe , and to haue his countenance cast downe , onely vpon a priuate respect , because he thought his brother Abel should be preferred before him , Gen. 4. 5. Thus Saul was wrath with Dauid , taking himselfe to be disgraced , because the people ( after the slaughter of the Philistimes ) ascribed to Dauid ten thousand , and to him but a thousand . 1. Sam. 18. 7. In like manner he was angrie with Ionathan , for his loue that he bare to Dauid , and for giuing him leaue to goe to Bethleem , 1. Sam. 20. 30. Thus Nebuchadnezars wrath was kindled against the three children , because he tooke himselfe to be contemned of them , Dan. 3. 19. Thus Haman . meerely in regarde of priuate disgrace , growes to great indignation against Mordecai , Esther . 3. v. 5. Thus Asa was angry with the Prophet Hanani , because he thought it a discredit to him , to be reprooued at his hand , 2. Chron. 16. 10. And in this sort , were the Iewes filled with wrath at Christs reproofe , Luk. 4. 28. shewing thereby , as it is truly expounded by the Commenter , that they were very hotte in their own cause , and not in the cause of God. III. Question . What is the Remedie of vniust Anger ? Ans. The Remedies thereof are twofold . Some consist in meditation , and some in practise . Sect. 1. The Remedies that stand in Meditation , are of three sorts ; some doe concerne God , some our neighbour , and some our selues . The Meditations cōcerning God ; are specially sixe . I. Meditation . That God by expresse cōmandement forbiddes rash and vniust anger , and commandeth the contrarie , namely , the duties of loue . Read for this purpose , Mat. 5. 21. 22. where we may obserue three degrees of vniust anger . The first whereof is , that which is inwardly conceiued , and not outwardly shewed . The second , when vniust anger shewes it selfe by signes of contempt , as by snuffing , rushing , changing and casting downe of the countenance . The third , is railing ( thou foole ) which is culpable of Gehenna fire , the highest degree of punishment . Now all these three degrees are murther ; and the punishment of a murtherer is , to be cast into the lake of fire , Rev. 21. 8. Againe , Christ commandeth vs to reward good for euill , to blesse them that curse vs , and to doe good to thē that hate vs , if we will be the children of our Father which is in heauen , Mat. 5. 45. And S. Paul wisheth vs , to ouercome evill with goodnes , Rom. 12. 21. II. Meditation . That all iniuries which befall vs , doe come by Gods providence , whereby they are turned to a good ende , namely , our good . Thus David saith , that God had bidden Shemei to curse him , 2. Sam. 16. 10. And this was the ground of Christs reproofe of Peter , Shall I not , ( saith he ) drinke of the euppe which my Father hath giuen me to drinke of ? Ioh. 28. 11. III. Meditation . God is long-suffering , even towards wicked men ; & we in this point must be followers of him . In regard of this , God is said to be mercifull , gracious , slow to anger , abundāt in goodnes & truth , Exod. 34. 6. Hence it was , that he spared the old world 120 yeres , ● . Pet. 3. 19. He spared the Israelits , after their Idolatrie , 390 yeres , Ezek. 4. 5. Besides this , we haue example of the lowlines & long suffering of Christ , who saith , Matth. 11. 29. Learne of me , for I am humble and meeke : and of whome it is said , 1. Pet. 2. 22. When he was reuiled , he reuiled not againe , when he suffered , he threatned not , but committed his cause to him that iudgeth righteously . Nowe because some may haply say , that these examples of God and Christ , are too perfect for man to followe , who cannot imitate God in all things ? therefore besides them , consider further the examples of some of the seruants of God. Moses , when the people murmured at him , did not answer them againe by murmuring , but cried vnto the Lord , what shall I doe to this people ? for they be almost readie to stone me , Exod. 17. 4. And Steuen , when he was stoned , praied for his enemies , Lord , lay not this sinne to their charge , Act. 7. 60. IV. Meditation is , concerning the goodnes of God towards vs ; an argument whereof is this , that he doth euery day , forgiue vs farre more offences , then it is possible for vs to forgiue men . V. Meditation . All reuenge is Gods right , and he hath not giuen it vnto man. Rom. 12. 19. Vengeance is mine , I will repay , saith the Lord. And man by reuenging his own quarell , makes himselfe both the iudge , the witnesse , the accuser , and the executioner . VI. Meditation is , touching Christs death . He suffered for vs the first death , and the sorrowes of the second death ; much more then ought we at his commandement , to put vp small wrongs and iniuries without reuenge . His commandement is , Resist not euill , but whosoeuer shall smite thee on the right cheeke , turne to him the other also , Matth. 5. 39. Againe , Destroy not him with thy meate , for whome Christ died , Rom. 14. 15. The Meditations concerning our neighbour , are two . The first , is the condition of him , with whome we are angrie , namely that he is a brother . Let there be no strife betweene me and thee , for we are brethren , Gen. 13. 8. Againe , he is created in the Image of God ; we must not therefore seeke to hurt or destroy that Image . The second is , concerning that Equitie which we looke for at the hands of all men . If we wrong any man , we desire that he would forgiue vs : and therefore we must forgiue him the iniurie that he doth vnto vs , without vniust anger . This is the very Law of nature , Whatsoeuer ye would that men should doe vnto you , euen so doe you vnto them , Matth. 7. 12. Meditations concerning our selues , are sixe . First , he that conceiueth rush anger , makes himselfe subiect to the wrath of God , if he cherish the same without relenting . Matth. 6. 15. If ye doe not forgiue men their trespasses , no more will your father forgiue you your trespasses . And , Matth. 7. 2. Iudge not , that ye be not iudged . Yea , when we pray to God to forgiue vs , and doe not resolue to forgiue our brethren , we doe in effect say , Lord condemne vs , for we will be condemned . Secondly , we are commanded to loue one another , euen as Christ hath loued vs , Eph. 5. 2. It is the propertie of loue , to suffer , and to beare , and not to be prouoked to anger , 1. Cor. 13. And it is a marke , whereby Gods children are discerned , from the children of the Deuill , that they loue their brethren , 1. Ioh. 3. 10. Thirdly , we are ignorant of mens mindes in speaking and doing : we know not the manner and circumstances of their actions . And experience teacheth , that much anger comes vpon mistaking and misconstruing them . Whereas contrariwise , if they were throughly knowne , we would not be so much incensed against men , as commonly we are . Fourthly , in rash anger , we can doe no part of Gods worshippe that is pleasing to him . We cannot pray : for he that praies , must lift vp pure hands without wrath , 1. Tim. 〈◊〉 . 8. We cannot be good hearers of the word : for S. Iames wisheth vs to be swift to heare , and slow to wrath ; because the wrath of man doth not accomplish the righteousnes of God , Iam. 1. 20 , 21. Fiftly , we must consider what are the fruits and consequents of vniust anger . For first , it greatly annoies the health . It annoies the braine , and pulses ; it causes the gall to flow into the stomacke and the bowells ; it killeth and poisoneth the spirits ; and it is the next way to procure distemper of the whole bodie , and consequently losse of health . Secondly , it makes a man captiue to the Deuill , Eph. 4. 27. which we see to be true in Sauls example , who beeing a man full of wrath , and giuing place to his owne rage and furie , an euill spirit entred into him by the iust iudgement of God. Sixtly , we must consider the Causes of vniust anger . It is commonly thought , that Anger is nothing but the flowing of choler in the gall , and in the stomacke . But the truth is , anger is more then choler . For it riseth first , of a debilitie of reason and iudgement in the minde . secondly , from euill affections ; as from enuie , and selfe-loue . thirdly , from the constitution of the bodie , that is hote and drie . Againe , we read in histories , that men hauing no gall , haue notwithstanding beene full of anger : and choler indeede is a furtherance , but no cause of anger . Sect. 2. The Remedies of vniust anger that stand in Practise , are especially fiue . The first is , in the time of anger to conceale the same ; both in word and deede . The indignation of a foole ( saith Salomon , Prou. 12. 16. ) will be knowne the same day ; but the wise man couereth his shame : that is , he restraines his anger , which if it should presently break forth , wold be a reproch vnto him . Answerable to this notable speech of Salomon , was the wise counsell of * Ambrose to Theodosius ; that after sentēce giuen , he should take 30 daies respite before execution . And not vnlike hath been the practise of the very Heathen in their time . Socrates said , I had beaten thee , but that I was angrie . A●●enodoru● gaue Augustus this rule , that when he was angrie , he should first say ouer the whole Alphabet , before he put in execution his anger . Secondly , we must depart from them with whō we are angry . For this affectiō is as a fire ; take the matter away from fire , and it will cease to burne ; so let a man depart , and employ himselfe ( for the time ) some other way , and he shall soone cease to be angrie . Thus did Ionathan depart out of his fathers presence , 1. Sam. 20. 34. Abraham in his anger withdrew himselfe from Lot , Gen. 13. Iacob in wrath departed from Esan , Gen. 27. 43 , 44. Thirdly , we must auoide the occasions thereof ; as contentions , and contentious persons . Doe nothing through contention , Phil. 2. 3. Make no friendship with an angrie man , neither goe with a furious man , least thou learne his waies , and receiue destruction to thy soule , Prou. 22. 26. We must , for this purpose , be carefull to auoid all meanes , that may serue to further the heate of the temperature of such a bodie , as is apt and disposed to this vnruly passion . Fourthly , we are to consider that we sinne against God , not once or twise , but often , yea euery day , and therefore the course of our anger must be turned against our own selues , for our sinnes . For this is one propertie of true repētance , to work in vs a reuenge vpon our selues , in regard of our sinnes committed against God , and our brethren . 2. Corinth . 7. 11. Fiftly , we must accustome our selues to the daily exercises of inuocation of the name of God , for this end , that he in mercie would mortifie all our affections , especially this corrupt & violent affection of vniust wrath . And this must we doe , as at all times , so then especially ; when anger is creeping vpon vs. It will be saide of some ; Our anger is violent , and comes vpon the sudden , and therefore these remedies will doe vs no good . Ans. Such persons , when their mindes be quiet , must often read and meditate of the foresaid remedies , and by this meanes they shall be able to preuent hastines . But what if we be ouertaken with anger , what must we then doe ? Ans. If thou fall into it through infirmitie , yet remember thy selfe , let not the sunne goe downe vpon thy wrath , Eph. 4. 26. Consider with thine owne heart , that anger is as a poison ; if a man drinkes poison , he must not suffer it to rest , and flow into the bodie & veines , but with all speede must purge it out ; and so must anger be dealt withall , whēsoeuer we are ouertaken with it . CHAP. IIII. Of Questions concerning Temperance . TEmperance is a vertue , that moderateth appetite or lust . And this moderation of appetite , stands in foure things . I. In the vse of Riches . II. In the vse of Meat and Drinke . III. In the vse of Apparell . IV. In the vse of Pleasures ; wherein Recreations are to be considered . Sect. 1. Concerning the Moderation of Appetite in the vse of Riches , there are two maine Questions . I. Question . How farre a man may , with good conscience , proceed in the desiring and seeking of Riches ? The Answer of this Question is the rather to be considered , because this doctrine rightly conceiued and vnderstood , serues greatly for the direction of the whole course of our liues vnto the ende . Here therefore I will first set downe the Ground of the Answer , and then the Answer it selfe . The Ground of the Answer , I propound in fiue Rules . I. Rule . We must consider , that riches and goods , are of two sorts : some are necessarie , some are more then necessarie , which the Scripture calls Abundance . Goods and riches are two waies necessarie ; necessarie to nature , or necessarie to the person of a man. Goods necessarie to nature , are those , without which nature and life cannot be well preserued ; and these are most needefull . Necessary in respect of a mans person , are those goods , without which a mans state , condition , and dignitie wherein he is , cannot be preserued . Now Riches more then necessarie ; I terme those , without which both the life of man , and his good estate , may well be preserued . And whatsoeuer is besides them , is necessary . For example . To the calling of a Student , meat , drinke , and cloth , are necessarie in respect of nature ; besides these , other things , as bookes , and such like , are also necessarie for him , in respect of his condition and place . II. Rule . Things and goods , are to be iudged necessarie and sufficient , not by the affection of the couetous man , which is vnsa●●able , but by two other things ; the iudgement of wise and godly men , and the examples of sober and frugall persons . III. Rule . We must not make one measure of sufficiencie of goods necessarie for all persons ; for it varieth , according to the divers conditions of persons , & according to time and place . More things are necessarie to a publicke man , then to a priuate ; and more to him that hath a charge , then to a single man. IV. Rule . That is to be iudged necessarie , which in some short time to come may be needefull , though it haue no present vse . For example ; the dowrie that a father giues to his daughter at the day of mariage , though it be not presently needefull , yet because in short time it may be necessarie , therefore it is to be reputed amongst necessarie goods . V. Rule . We our selues doe often erre in iudgement , in determining of things necessarie and sufficient for our selues : & therfore when men seeke things competent & necessarie , they must alwaies pray to God , to giue them that , which he knowes in his wisdome , to be meete and necessarie , not prescribing a measure vnto him . I come now to the Answer of the Question , which is twofold . The first is this . Man may with good conscience , desire and seeke for goods necessarie , whether for nature , or for his person , according to the former rules ; but he may not desire and seeke for goods more then necessarie ; for if he doth , he sinneth . The reasons of this answer are these . First , Deut. 17. 16. 17. the commandement is giuen to the King , that hath most neede of abundance , that he should not multiply his horses or his siluer or his gold . That which the King may not doe , the subiects ought much lesse to doe ; & therfore they are not to multiply their goods . For this cause it is a great fault in subiects , remaining ( as they be ) subiects , to seeke to attaine to the riches of Princes . Againe , Paul saith , 1. Tim. 6. 8. Hauing foode and raiment , let vs be ther●ith content . Besides that , in the petition , Giue vs this day , &c. we craue but onely bread for our substance , that is meete to preserue vs for nature , in that calling wherein we serue God day by day . The prayer of Agur is , that God would giue him foode conuenient for him , or ( as the wordes signifie ) bread of his statute , that is , which God in his counsell had appointed and ordained for him , Prov. 30. 8. Secondly , seeking of abundance is a hazard to the saluation of the soule , by reason of mans corruption . Therefore , Matth. 13. Riches are called thornes , that choke the word of God sowen in the heart . And 1. Tim. 6. 9. They that will , that is desire to be rich , and content not themselues with things necessarie , fall into the snare of the Deuill . Thirdly , seeking of abundance , is a fruite of diffidence in the prouidence of God. Now all frutes of vnbeleefe must be cut off ; we must not therefore desire more then necessarie . In the next place , for the better clearing of this doctrine , the Obiections of Couetous men are to be answered . Obiect . I. Good things are to be sought for ; but abundance is a good thing , and a blessing of God. Ans. Good things are of two sorts . Some are simply good , that is to say , good both in themselues and to vs ; as remission of sinnes , holinesse , righteousnesse , and life euerlasting in the kingdome of heauen , and such like : these may we desire , and seeke for . Som again , are good onely in part , which though they be good in themselues , yet are not alwaies good to vs. Of this kind is abundance of riches , and store of wealth more then necessarie for nature and person . For which cause , riches in abundance , are as the knife in the hand of a child , likely to hurt , if it be not taken away ; because they are ( in some men ) occasions of sinne , vnlesse God in mercie preuent and hinder them . And for our selues , what know we , whether God will keepe and preserue vs from sinne , when we seeke and labour for abundance ? Obiect . II. It is the promise of God , that riches and treasures shall be in the house of the iust , Psal. 112. 3. The answer is two-fold . First , riches in Scripture sometimes , doe signifie only things sufficient and competent , and of them is that place to be vnderstood . To this purpose Dauid saies , that a small thing , that is , a competent and meane portion , though but very little , is to the iust man better then great riches to the wicked and mightie , Psal. 37. 16. And whereas Dauid in another place affirmeth , that nothing shall be wanting to them that feare God , Psal. 34. 9. and againe , They which seeke the Lord shall want nothing that is good : the places are to be vnderstood with exception of the crosse & correction , in this sort ; that they shall haue competencie , vnlesse the Lord intend to chastice and correct them by want . Secondly , if by riches Dauid there meaneth abundance , the words must be vnderstood with this condition ; if they be for their good . For so all promises of temporal things must be limited with exception , partly of Gods glory , kingdome , and will , and partly of our good and saluation . Obiect . III. We must doe good to the poore , to the Church , to the common wealth , and we must also leaue somewhat to posteritie . I answer : we may not doe euill that good may come thereof . Againe , euery man is accepted of God , according to that he hath , and not according to that he hath not , if there be a ready mind , 2. Cor. 8. 12. And the end of a mans calling , is not to gather riches for himselfe , for his familie , for the poore ; but to serue God in seruing of man , and in seeking the good of all men ; and to this end , men must apply their liues and labours . Obiect . IV. We are called to imitate the Ante , Prov. 6. & 13. which gathers in one season , for her reliefe in another . Ans. The Ante gathers in sommer , only things necessarie ; she doth not , by the instinct of nature , seeke superfluitie and more then is necessarie . This doctrine serues to direct and informe almost all the world , to beate downe the wicked practise of the vsurer , & to teach euery one of vs , to moderate our care in things pertaining to this life . The Second part of the Answer is this : If God giue abundance , when we neither desire it , nor seeke it , we may take it , hold and vse it as Gods stewards . Abraham & Ioseph of Arimathaea , are commended for their riches , and yet they obtained them not by their owne seeking , and moiling , after the manner of the world ; but walking in their callings , God in his providence blessed and multiplytheir wealth . For further proofe of this answer consider but one only place , Act. 5. 4. Where Peter saies to Ananias , When it remained , appertained it not vnto thee ? and when it was sold , was it not in thy power ? These words import thus much ; that if we haue possessions and abundance , we may with good conscience inioy them as blessings and gifts of God. Against this doctrine it is alleadged first , that our Sauiour saies , It is a hard thing for him that hath riches , to enter into the kingdome of God , Matt. 19. 23. Ans. The place is to be vnderstood of them , that trust in their riches , as it is expounded , Mark. 10. 24. Secondly , it is obiected , we must forsake all and become Christs disciples , by the commandement of Christ , Luk. 14. 26. Ans. A man must forsake al , not simply , but in regard of the daily disposition and preparation of his mind ; and so a man ought to forsake the things that are dearest vnto him , because he must haue his minde resolued to forsake them . Againe , man must be content to part with all , not onely in affection , but actually , when it commeth to this point , that either he must loose them , or renounce Christ. Thirdly , it is alleadged , that Riches are called vnrighteous , Luk. 16. 9. Make ye friends of vnrighteous Mammon : therefore it seemes we may not haue them . Ans. Mammon , is called Mammon of iniquitie , not because it is so in it selfe , but because it is so in the common vse , or rather abuse of wicked men : and that in sundrie respects . First , because it is commonly ( though not alwaies ) vniustly gotten : for it is a hard thing to become rich without iniustice . Secondly , it is made ordinarily , among sinnefull men , an instrument of many euills . Thirdly , euill gotten goods , are vniustly possessed , and no man can be truly tearmed rich , that vniustly possesseth riches . II. Question . How a man may , with good conscience , possesse and vse Riches ! The Answer to this Question , I propound in foure Rules . I. Rule . They which haue riches are to consider , that God is not only their soueraigne Lord , but the Lord of their riches , and that they themselues are but the stewards of God , to employ and dispense them , according to his will. Yea further , that they are to giue an account vnto him , both for the hauing and vsing of those riches , which they haue and vse . This Rule , is a confessed truth . In the petition , when we haue bread in our houses & hands , yea which is more , in our mouthes ; when we are in the vse of the creature , euen then are we taught to say , Giue vs this day our daily bread , to signifie , that God is our soueraigne and absolute Lord , and that when we haue the creatures , we haue no vse of them , vnlesse he giue it vnto vs. Againe , the commandement , Luk. 16. 2. Giue an account of thy stewardship ; pertaines to all men that haue riches , though it be but meate and bread . II. Rule . We must vse speciall moderation of minde , in the possessing and vsing of riches , & be content with our estate , so as we set not the affection of our heart vpon our riches , Psal. 62. 10. If riches increase , set not your heart vpon them ; that is , place not your loue and confidence in them ; be not puffed vp with pride and ambition , because you are rich , Luk. 6. 24. Woe be to you that are rich : that is , that put confidence in your riches , Matth. 5. 3. Blessed are the poore in Spirit . Now pouertie of Spirit is , to beare pouertie with meekenes , patience , and obedience , as a crosse imposed by God. And in this sense , the rich man may be said to be poore in spirit , if he bestoweth not his loue and confidence vpon his wealth , but in affection of heart is so disposed , as if he were not rich , but poore . And this pouertie is necessarie euen in the middest of wealth , because it will restraine the furie of the vntamed and vnruly affection . Againe , Christ saith , Matth. 10. 39. He that looseth his life for my sake , shall find it . Loosing there mentioned , is not an actuall loosing , but ( as before ) a disposition or preparation of the heart to loose , for Christs sake , ( if neede be ) the dearest thing we haue , that is our life . And againe , Luk. 14. 26. If any man come to me , and hate not father and mother , — yea and his owne life also , he cannot be my Disciple . That place is not spoken of actuall , but of habituall hatred . And this stands in a readinesse and inclination of the heart to hate ( if neede be , ) father and mother , yea our owne life for Christ and the Gospels sake . To this purpose the Apostle saith , They that buie , must be as though they possessed not , 1. Cor. 7. 30. that is , in respect of moderation of the affection , and the disposition of the heart . For otherwise , it is the Law of nature , that he that buies must possesse . Example of this moderation of the affection , we haue in Moses , who esteemed the rebuke of Christ , greater riches then the treasures of Egypt , Hebr. 11. 26. And in Dauid , who though he were a King , and a Lord in the earth , yet saith of himselfe , that he was but a pilgrime and soiourner in it , as all his fathers were , Psal. 39. 13. And he speakes this in respect of the affection of his heart , and moderation thereof , because he did not fixe the same vpon abundance . And of Paul , who professeth in this manner , I haue learned to be full , and to be hungrie : in all things I am instructed , * or entred in this high point of Christian practise , to be hungrie and to be full , Philip. 4. 12. In which text , two things are set down . First , that Christian moderation or contentment , is a high mysterie ; yea that it requires much skill & arte to know , how to be poore and how to be rich . Secondly , that himselfe was a learner of this art , and that he had bin but entred and initiated into the knowledge thereof . Now , that this Moderation of minde may be learned and practised , we must remember that two especiall meanes are to be vsed . First , we must labour to be able to discerne betweene things that differ , Philip. 1. 10. How is that ? by iudging aright betweene riches temporall , and the true riches , that will make a man rich before God. This gift of discerning was in Moses , who vpon a right iudgement in this point , accounted the rebuke of Christ , greater riches , then the treasures of Egypt , Hebr. 11. 26. In Dauid , who saies , that the Lord was his portion , when he was a King , and euen in the middest of his riches , Psal. 119. 57. In Paul , who esteemed the best things that were , but base , yea drosse and dung , that he might winne Christ , Phil. 3. 8. The Second meanes of Moderation is , to consider that we are in this world , as pilgrimes and straungers , 1. Pet. 2. 11. that the best of vs brought nothing into the world , neither shal ( whē we dy ) carry ought out of it . III. Rule . We must , vpon the calling of God , forsake our riches , and all that we haue in this world , not onely in disposition of minde , but in deede . The word of God teacheth , that there be three Cases , wherein a man is indeede to forsake all . I. If he be extraordinarily and immediately called , to publish the Gospel to all nations . This was the case of the Apostles and Euangelists , who in regard of their calling , at least for vse , forsooke all that they had , Matth. 19. 27. II. In the Case of Confession ; when for professing the name of Christ , a man is depriued of them in the daies of triall . Thus when our Sauiour saith , Whosoeuer he be that forsaketh not all that he hath , &c. Luk. 14. 33. the words are spoken of all beleeuers , in the Case of Confession , when they are called by God vnto it ; and therefore S. Matthew explaines it thus ; Whosoeuer &c. for my names sake , he shall receiue , &c. Matth. 19. 29. III. When in the time of persecution , famine , or warre , the necessitie is so great , that it requires present releefe , which can no other way be had , but by giuing and selling the goods that a man hath . In Psal. 112. 9. the good man is saide to disperse to the poore ; this dispersing must not be vnderstoode of all times , but in case of extreame neede . Again , when Christ saies , Luk. 12. 33. ●ell al that thou hast ; this cōmandement must be limited : for a man is not boūd to sel al at al times , but in the time of great and vrgent necessity . Thus the christiās in the Primitiue Church , in the daies of imminent persecution , sold all their possessions , Act. 2. And so Paul acknowledgeth , that the Church of Corinth releeued the Church of Macedonia , euen beyond their abilitie , in the daies of extremitie that was in that Church , 2. Cor. 8. Here , another Question may be mooued ; Whether a man may voluntarily , and of his owne accord , giue away all his goods , liue vpon almes , and giue himselfe to fasting and praier ? Ans. He may in Popish conceit giue himselfe ( in this sort ) to voluntarie pouertie , which they hold to be lawfull , and ( which is more ) a state of perfection . We on the contrarie doe answer , that this practise is in no sort lawfull , vnlesse a man haue speciall calling and warrant from God so to doe . For first , the Law of nature sets downe and prescribes distinction of possessions , and proprietie of landes and goods , and the Gospel doth not abolish the law of nature . Againe , the same distinction and proprietie , is allowable by the written Law of God. Salomon teacheth , Prou. 5. 15. that a man must let his waters flow out of his cisterne , but he must keepe the fountaine to himselfe . And , Prou. 10. 22. It is the blessing of God to be rich , and he addeth no sorrowes to it . Men must not therefore voluntarily forsake their riches , and so bring sorrow to themselues . Besides that , Agur praies against pouertie ; Giue me ( saith he ) neither pouertie , nor riches , Prou. 30. 8. Dauid makes it a curse , to be a begger ; Psal. 109. 10. and he neuer saw the righteous mans seede begging their bread , Psal. 36. 25. Our Sauiour Christ biddes him that had two coates , not to giue both away , but one , Luk. 3. 11. And Paul saies , It is a more blessed thing to giue , then to receiue , Act. 20. 35. Therefore he biddes euery man to labour with his owne hands , that he may neede nothing : that is , that he may not neede the releefe and helpe of any man , or of anything , 1. Thess. 4. 11 , 12. But it is alleadged to the contrarie , Matth. 19. 21. If thou n ilt be perfect , sell all . Ans. The wordes are a personall and particular commandement . For this young Prince , whome Christ speakes vnto , was called to become a Disciple of Christ , and to preach the Gospel , Luk. 9. 59. And the commandement is not giuen generally to all men , but particularly to him alone : and we cannot make a generall rule of a speciall commandement or example . Againe further , it was a commandement of speciall triall . Secondly they alleadge , Matth. 10. 9. Possesse neither gold , nor siluer , nor money in your purses . Ans. That commandement was temporall , and giuen to the Disciples , but onely for the time of their first embassage into Iurie , as appeares in the 5. v. where Christ bids them not to goe yet into the way of the Gentiles . And the commandements of their first embassage , were reuersed afterward , Luk. 22. 36. Considering then that it belonged onely to their first embassage , when they preached to the Iewes , it was not giuen them for all times . IV. Rule . We must so vse and possesse the goods we haue , that the vse and possession of them , may tend to Gods glorie , and the saluation of our soules . Rich men must be rich in good workes , and togither with their riches , lay vp a good foundation in conscience , against the euill day , 1. Tim. 6. 18. For the better pactizing of this rule , take these three cautions . I. We must seeke to haue Christ , and to be in him iustified and sanctified : and beeing in him , then shall we in him and by him , haue the holy vse of all that we haue . Some will say ; Infidels haue the vse of riches . Ans. They haue indeed , and they are to them the gifts of God : Yet they so inioy them , as that before God they are but vsurpers . They be gifts of God in regard of Gods giuing , but they are abuses and thefts in regard of their receiuing , because they receiue them not as they ought . A father giues a gift vnto his child , vpon condition that he shall thus and thus receiue it ; now the child steales the gift that is giuen him , and therefore hath it not in that manner , that his father would he should haue it . In like manner doe Infidels steale and vsurpe the blessings of God , to which they haue no iust title , themselues being out of Christ , neither doe they vse them in that manner , which God requireth , sanctifying them by the word and prayer , 1. Tim. 4. 5. II. We ought to pray to God , that he would giue vs his grace , rightly to vse our riches to his glory , and our own saluation . For Riches and other temporall blessings , to sinfull mē that haue not the gift to use thē wel , are dangerous , euen as a knife in the hand of a child . They are thornes , and choake the grace of God , they keepe those that trust in them , from entrance into the kingdome of heauen . Yea they are the deuills snare , whereby he catcheth the wicked , & holdeth them in it at his will and pleasure . III. Our riches must be emploied to necessarie vses . These are First , the maintenance of our owne good estate and conditions , Secondly the good of others , specially those that are of our family or kindred , 1. Tim. 5. 8. He that prouideth not for his owne , and namely for them of his houshould , he denieth the faith , and is worse then an Infidell . Thirdly , the releife of the poore , according to the state and condition of euery man. Fourthly the maintenance of the Church of God , and true religion , Prov. 3. 9. Honour God with thy riches . Fiftly , the maintenance of the common wealth : Giue tribute ( saith Paul ) to whome tribute belongeth , Rom. 13. 7. And giue vnto God , saith Christ , the things that are Gods , and vnto Casar , the things that are Caesars , Matt. 22. 21. Thus much touching the moderation of the appetite in the vse of riches . Sect. 2. In the second place follow those Questions , that concerne the Moderation of our Appetite , in the vse of Meate and Drinke . Concerning which , there are principally two ; the answer to the first whereof is the ground of the second . I. Question . Whether there be any difference in the vse of Meates & Drinks , now in the times of the New Testament ? Ans. There is a distinction and difference of Meates , to be obserued in sundrie respects . I. In respect of man , for healths suks . Paul counselleth Timothie ; Drinke no more water , drinke a little wine , 1. Tim. 5. 23. In which it is plaine , that there is a distinction of meates approoued and commended for man. For euery kinde of foode fittes not euery bodie : meates therefore are to be vsed with difference . Man was not made for meate , but meate for man. II. In respect of scandall . Some are not to be vsed at some time , and some are at the same time to be eaten . Thus Paul professeth , that rather then he would offend his brother , he would eate no flesh while the world endureth , 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large , touching the distinction of meates , that is to be obserued , in regard of offending them that are weake . III. There is a distinction to be made , in respect of civill and politicke order ; when for the common good of societies , certaine kindes of meates for certaine seasons of the yeare are forbidden . Thus in our commō wealth , there are appointed daies of flesh , & daies of fish , not in respect of conscience , but in regard of order , for the common good of the countrie . IV. There is a difference of meates , which ariseth vpon the bond of conscience , so as it shall be a sinne to vse or not to vse this or that meate . Touching this difference ; Before the flood , the Patriarches ( in all likelihood ) were not allowed flesh , but only hearbs , and the fruit of the ground , Gen. 1. 29. After the flood , flesh was permitted , but blood forbidden , Gen. 9. 3. 4. From that time there was commanded a dististinction of meates , wherof some were cleane some vncleane ; which distinction stood in force till the death of Christ , and that in conscience , by vertue of diuine Law. But in the last daies , all difference of meates in respect of obligation of the conscience , is taken away ; and a free vse of all is giuen in that regard . This the Scripture teacheth in many places , Act. 10. 15. The things that God hath purified , pollute thou not . Peter in these words teacheth , that all meats in the new Testament in regard of vse , were made cleane by God , and therefore that no man by refusall of any kind of meates , should thinke or make them vncleane . Againe , Rom. 14. 17. The kingdome of God is not meate or drinke , but righteousnes , peace and ioy in the holy Ghost . For whosoeuer in these things serueth Christ , is acceptable to God and approoued of him . Hence it appeareth , that in the Apostles iudgement , meat and drinke doth not make any man accepted of God , whether he vseth or vseth it not , but the worship of God is it that makes man approoued of him . To the same purpose it is said , 1. Cor. 8. 8. Meat doth not commend vs vnto God. Again , Col. 2. 16. Let no man condemne you in meat and drinke , &c. ver . 20. If ye be dead with Christ , why as if ye liued in the world , are ye burdened with Traditions , as Touch not , Tast not , Handle not ? All which perish with the vsing . Here , Paul would not haue the Collossians burdened with rites and Traditions concerning meats , so as if they vsed them not , they should in cur the blame and condemnation of men : but he would haue them to vse them freely and indifferently . And his reason is double ; First , because they were now freed in conscience , from the bond of the Ceremonial law touching meats ; and therefore they were in conscience much more freed from mens lawes . Secondly , because these traditions are not the rules and commandements of God , but the doctrine and precepts of men . Furthermore , Paul in 1. Tim. 4. 3. foretells , that there should be many in the latter daies , that should command to abstaine from meates . To which place the Papist answers , that that was , because such persons taught , that meats were vncleane by nature . But the words are simply to be vnderstood , of meates forbidden with obligation of the conscience ; and the text is generall , speaking of the doctrine , not of the persons of those men ; nor in ciuill respects , but in regard of the bond of conscience . Lastly , it is a part of Christian libertie , to haue freedome in conscience , as touching all things indifferent , and therefore in regard of meates . To this doctrine , some things are opposed , by them of contrarie iudgement . Obiect . I. Princes doe make lawes , and in their lawes do forbidde meates and drinkes , and they must be obeyed for consciēce sake , Rom. 13. 5. Ans. They doe so ; but all these lawes are made , with reseruation of libertie of conscience , and of the vse of that libertie to euery person . But to what end then ( will some say ) are lawes made , if they be made with reservation ? Ans. The scope of them is , not to take away , or to restraine libertie , or the vse of libertie in conscience , but to moderate the overcommon and superfluous outward vse . As for that text , Rom. 13. 5. It is to be vnderstood for conscience sake , not of the law of the Magistrate , but of the law of God , that bindes vs to obey the Magistrates law . Obiect . II. There was blood and things strangled forbidden , in the counsell at Ierusalem , after Christs ascension , Act. 15. Ans. It was forbidden onely in regard of offence , & for a time , so long as the weake Iewe remained weake , not in regard of conscience . And therfore afterward Paul saies , that all things euen blood it selfe was lawfull , though not expedient in regard of scandall , 1. Cor. 6. 12. And to the pure all things are pure , Tit. 1. 15. Obiect . III. Papists make lawes , in which they forbidde some meats , onely to restraine concupiscence . Ans. Then they should forbid wine , as well as flesh . For wine , spices , and some kindes of fish , which they permit , are of greater force to stirre vp lust , then the vse of flesh . And hence it is , that Saint Paul exhorts men not to be drunke with wine , wherein is excesse , Eph. 5. 18. Againe , I answer , that Iust may be restrained by exhortation to temperance , without prohibitory lawes for the obligation of the conscience , which are flat against Christian libertie . Vpon this Answer a further Question may be made . Whether a man may with good conscience eate flesh at times forbidden ? Ans. There are two kinds of eating ; eating against the Law , and besides the law . Eating against the law is , When a man cats , and by cating hinders the ende of the law , contemns the authoritie of the law-maker , frustrates the law it selfe , and withall , by his eating , giues occasion to others to doe the same . This eating is a flat sinne against the fift commandement . For it is necessarie , that the Magistrates laws should be obeyed in all things lawfull . Heb. 13. 17. The master and the parent , must be obeyed in all lawfull things , much more the lawes of Magistrates . Eating beside the law , is , when a man eats that , which the law mentioneth and forbiddeth , but not hurting the law . And that a man may thus eate , sundry cautions are to be obserued . I. This eating must be vpon iust cause in a mans owne selfe . II. It must be without contempt of the lawmaker , and with a loyall mind . III. It must be without giuing offence to any , by his bad example . IV. When it doth not hinder the maine end of the law . V. When the eater doth subiect himselfe to the penaltie , voluntarily and willingly . In this eating , there is no breach in conscience , neither is it a sinne , to eate that which the law forbiddeth . For man hath free libertie , in conscience , to eat that which he doth eate . Now , if he vse his libertie , and hurt no law , obseruing these cautions , his eating is no sinne . For example . It was Gods law , that the Priests only should eat the shew-bread . Now Dauid vpon a iust cause in himselfe , ( all the former cautions obserued ) eates the shew-bread and sinnes not ; because his conscience was free in these things ; and therefore Dauids eating was not against the Law , but onely beside the law . II. Question . How we may rightly vse meates and drinks , in such sort as our eating may be to Gods glory , and our owne comfort ? Ans. That we may so doe , some things are to be done before we eate , some in eating , & some after our eating . §ect . 1. The thing that is to be done before our eating , is the Consecratiō of the food , that is , the Blessing of the meates which we are to eate , 1. Tim. 4. 5 , Euery creature of God is sanctified by the word of God , and prayer . By sanctification there , is not meant that , whereby we are sanctified by the holy Ghost : neither that , wherby the bread and the wine is halowed in the Sacrament of the supper . But it is this ; when we are assured , that the creature is made so free , and lawfull to vs , in respect of our vse , that we may eate it freely , and with good conscience . By the word of God , Paul meanes the word of creation , mentioned in Gen. 1. 28. 29. & repeated , Gen. 9. 3. as also the word of God touching the libertie of conscience , namely that to the pure all things are pure , Tit. 1. 15. It is further added , and prayer , that is prayer grounded vpon the said word of creation , and the doctrine touching Christian libertie ; whereby wee pray for grace to God , that we may vse the creatures holily to his glorie . The reasons , why this sanctification of our meat is to be vsed , are these . First , that in the vse of it , we may lift vp our hearts vnto God , and by this meanes , put a difference between our selues and the brute beasts , which rush vpon the creatures , without sanctifying of them . Secondly , that we may be admonished thereby , touching the title we haue to the creatures , which beeing once lost by the fall of Adam , is restored vnto vs again by Christ. Thirdly , that it may be an assured testimony to our heartes , that we may vse the creature with libertie of conscience , when we doe vse it . Fourthly , that we may be sanctified to the vse of the creature , as it is sanctified to vs , to the end , that we may vse it with temperance , and not abuse it . Fiftly , that when we vse the creature , we may depend on God for the blessing of it , to make it our nourishment . For no creature can nourish of it selfe , but by Gods commandement , who as Dauid saith , Psal. 145. 16. Openeth his hand , and filleth all things liuing of his good pleasure . And in bread , we must not consider the substance onely , but the staffe , which is the blessing of God vpholding our bodies . Sixtly , that we may not grow to securitie , forgetfulnes , and contēpt of God , & so to prophanes in the vse of our meates and drinkes , as the Israelites did ; which sate downe to eate and drinke , and rose vp to play . Now besides these Reasons , we haue also the Examples of holy men . This blessing of the meat , was so knowne a thing of auncient times , that the poore maides of Ramath-zophim , could tell Saul , that the people would not eate their meate , before the prophet came , and blessed the sacrifice , 1. Sam. 9. 13. Christ in his owne family , would not eate of the fiue loaues and two fishes , till he had looked vp to heauen and geuen thankes . Mar. 6. 41. Paul tooke bread in the shippe , and gaue thanks in the presence of all that were with him . Act. 17. 35. The Vse of the first point is . I. By this doctrine , all persons are taught , but specially gouerners of others , as Masters of families & Parents ; neuer to vse , either meates or drinkes or any other blessing , that they receiue at the hands of God , but with praise & thanksgiuing . For this which is said of meates and drinkes , must be inlarged also to the vse of any benefite , blessing , or ordinance , that we take in hand , to vse or inioy . II. Though we doe not simply condemne , but allow of Hallowing of Creatures , yet we detest Popish consecration of salt , creame , ashes , and such like . First , because Papists halow them for wrong endes , as to procure by them remission of sinnes , to driue away deuills , &c. Secondly , because they sanctifie creatures without the word ; yea though they doe it by praier , yet it is praier without the word , which giueth no warrant thus to vse the creatures , or to these endes ; and therefore of the same nature with magical inchantments . Thirdly , if the creature must be sanctified for our vse , before we can vse it , then we our selues must be sanctified both in soule and bodie , before we can be sitte for the vse and seruice of God. Looke as the creature , by the hand and prouidence of God , is presented before vs to serue vs ; so must we beeing strengthned and nourished by the same giue vp our-selues , soules , and bodies , to serue and honour him . Yea our sanctifying of the creature to our holy vse , should put vs in minde of sanctifying our selues to his glorie . So soone as the Prophet Esay was sanctified by God vnto his office , then he addressed himselfe and not before , and said , Lord , I am here , Esa. 6. 8. and so we our selues , before we can performe any acceptable dutie vnto God , must be purged and clensed . The sonnes of Aaron would not doe this honour vnto God , by sanctifying his name before the people , and therefore God glorified himselfe in their death , and temporall destruction , Leuit. 10. 2. And when Moses the seruant of God , failed in the sanctification of his name , by the circumcision of his sonne ; Gods hand was vpon him to haue destroied him . This point is duely to be obserued of all , but principally of such as are appointed to any publike office ; if they will serue God therein with comfort and incouragement , they must first labour to be sanctified before him , both in their soules and bodies . §ect . 2. I come now to the second thing , required for the right and lawfull Vse of meates and drinkes , namely , a Christian behauiour while we are in vsing them . For the better vnderstanding whereof , we are to consider two points . First , what we may doe ; and then , what we must doe in vsing the creatures . I. Touching the former . We may vse these gifts of God , with Christian libertie : and how is that ? not sparingly alone , and for meere necessitie , to the satisfying of our hunger , and quenching of our thirst , but also freely and liberally , for Christian delight and pleasure . For this is that libertie , which God hath graunted to all beleeuers . Thus we read , that Ioseph and his brethren with him , did eate and drinke together of the best , that is , liberally , Gen. 43. 34. And to this purpose Dauid saith , that God giueth wine , to make glad the heart of man , and oyle to make the face to shine , as well as bread to strengthen the bodie . Psal. 104. 15. And the Lord threatneth to bring a punishment vpon his people , Agg. 1. 6. in that he would giue them his creatures indeede , but such a portion of the , as should onely supplie their present necessities , and no more . Ye shall eate ( saith he ) but ye shall not haue enough : ye shall drinke , but ye shall not be filled . Againe , we read that Levi the Publican , made our Sauiour Christ a great feast in his owne house . Luk. 5. 29. At the marriage in Caua a towne of Galile , where Christ was present , the guests are said , according to the manner of these countries , to haue drunke liberally . Ioh. 2. 10. And at an other place , in supper time , Marie is saide to haue taken a boxe of pretious and costly oyntment , and to haue annointed his feete there with , so as the whole house was filled with the sauour of the ointment . Ioh. 12. 3. Iudas indeede thought that expense which shee had made superstuous , but Christ approoues of her act , and commendeth her for it . I adde further , that by reason of this libertie purchased vnto vs by Christ , we may vse these and the like creatures of God , with Ioy and reioycing . This is the profit that redoundeth vnto man , in the vse of them , that he eate and drinke , and delight his soule with the profit of his labours . Eccles. 2. 24. The practise hereof we haue in the Acts , ch . 2. v. 46. where they of that Church that beleeued , are saide to eate their meate together with gladnesse , and singlenesse of heart . And yet this reioycing in the creatures , must be limited with this clause ; that it be , in the Lord : that is to say , a hurtlesse and harmelesse ioy , tending to the glorie of God , and the good of our neighbour . This condemneth the common practise of the world , who solace and delight themselues in the vse of Gods creatures , but so , as with their ioy is ioyned the ordinarie traducing of the Magistrate , Minister , and those that feare God , and will not run with them to the same excesse of riot . 1. Pet. 4. 4. II. The second point is , what we must doe , when we take the benefit of Gods creatures ; a matter of great consequent in the liues of men . And it is this , that we vse our libertie in the Lord , and whether we eate or eate not , we must doe both to the Lord. Rom. 14. 6. This is done by labouring , both in eating , and in abstinence , to approoue the same vnto God , vnto his Saints , and vnto our own consciēces . Wherein appeareth a manifest differēce between the wicked & the godly man. For the one , when he eateth or drinketh , he doth it in the Lord , and to the Lord ; the other , doth it not to the Lord , but to himselfe , that is , to the satisfaction & contentment of his owne carnall delight and pleasure . That a man may eate to the Lord , there are foure things distinctly to be obserued . I. That in our eating , we practise Iustice. Salomon saith , The bread of deceit , that is , gotten by vnlawfull meanes , is sweet vnto a man : but afterward , his mouth shall be filled with gravell . Prov. 20. 17. And Paul giues a rule to the Church of Thessalonica , that euery man should eate his owne bread : that is , the bread which is procured and deserued , by his owne iust and honest labour , 〈◊〉 . Thess. 3. 2. This first thing , serues to checke a number of men , that liue in the daily practise of iniustice , by spending their goods in good fellowship , at Tauernes and ●ipling houses , neglecting ( in the meane while ) the maintenance of their own charge , by following their honest labour ; and by this meanes , doe euen robbe their families , of their due and right . II. That we may eate to the Lord , we must practise Loue & Charitie in our eating . How is that ? First , we must giue offence to no man whatsoeuer . It is good , saith Paul , neither to eate flesh , nor to drinke wine , nor any thing , whereby thy brother stumbleth , is offended , or made weake . Rom. 14. 21. Secondly , in our eating we must haue respect of the poore . Thus Nehemiah exhorteth the Iewes that were mourning for their sinnes , to be chearefull , to eate of the fat , and drinke the sweete , and send part vnto them , for whome none was prepared : that is , to them that were poore . Nehem. 8. 10. And the Prophet Amos , inueigheth against some of the Princes of Israel , who drunke wine in bowles , and annointed themselues with the chiefe ointments , and were not sorrie for the affliction of Ioseph : that is , did not releeue the poore brethren , that were led captiue , and wanted foode and maintenance . Amos 6. 6. III. We must vse our meate in Sobrietie . Sobrietie is a gift of God , whereby we keepe a holy moderation in the vse of our diet . Prov. 23. 1 , 2. When thou sit test to eate , &c. consider diligently , what is set before thee , and put the knife to thy throat , that is , be very carefull and circumspect in taking thy foode , bridle thine appetite , take heede thou doest not exceede measure . If it be asked , what Rule of moderation is to be obserued of all , whether they be men or women , young or old ? I answer . First , one mans particular example , must not be a rule of direction to all . In the East countries , we read , that men haue liued , and doe yet liue a great time with a little ; for example with parched corne and a cake . Now this example of theirs , is no rule to vs that liue in these parts . For their country is hotter then ours , and therefore lesse might serue them then vs : we are hot within , and so our appetite is the more strong . Againe , in eating we may not iudge or condemne him that eateth more , or lesse , then we our selues , because his eating is no rule to vs in this case . Secondly , a mans owne appetite , is not to be made a rule of eating for others . For a mā must not eate , so long as his stomacke craues meate ; least he fal into the sinne of gluttonie , Rom. 13. 13. And this sinne is noted by our Sauiour Christ , to haue beene in the old world , in the daies of Noah , Mat. 24. 38. whē they gaue themselues to * eating and drinking like the brute beasts : for so the word signifies . If then neither example , nor appetite may rule our eating , what be the right rules of Christian moderation in this behalfe ? Ans. That we may not exceede measure , we must keepe or serues within these limits . First , our food must not goe beyond the condition , place , abilitie , and maintenance that God hath giuen vs. Iohn the Baptist being in the wildernesse , contented himselfe with very meane fare , agreable both to the manner of that countrey , and to his owne calling , and condition of life . His meate was locusts and wild hony . Mat. 3. 4. Secondly , it must be framed to the order and difference of time & place . Against this Rule the rich glutton offended , who fared deliciously euery day , without any difference of time or place , Luk. 16. Salomon pronounceth a woe to that Land , whose Princes eate in the morning , Eccl. 10. 16. S. Paul notes it a fauit in a Minister , to be * giuen to wine , 1. Tim. 3. 3. that is , a cōmon tipler , & one that loues to sit by the wine morning & euening , day by day . Thirdly , euery man must eat and drinke so much , as may serue to maintain the strength of his nature , of his bodie and mind , yea so much , as may serue to vphold the strength of grace in him . Salomon the King of Israel , would haue all Princes to eate in time , for strength , and not for drunkennes . Eccl. 10. 17. Esay notes it as a iudgement of God vpon men , when they vse feasting and mirth , and haue not grace to consider the workes of God , Esay . 5. 12. Our Sauiour would haue all men so to eate and drinke , that they may be the fitter to watch and pray . Luk. 21. 34. 36. And the Apostle Paul exhorteth men , not to be drunke with wine wherein is excesse , but to be filled with the Holy Ghost , Eph. 5. 18. His meaning is , that men ought so to eate and drinke , that their bodies , mindes , and senses , may not be made thereby more heauie , but rather more lightsome and able to performe their duties to God and man. For if they so eat , as that thereby they be hindred in this behalfe ; they are guiltie of excesse and riot , which is greatly displeasing to God and offensiue to men . This rule serueth to admonish somepersons , who ( as the Prouerb is ) are good forenoone-men , but bad afternoonemen ; because in the morning they be sober , but for the most part , ouer come with drinke after dinner . IV. Euery man must eate his meat in Godlines . This is indeed to eat vnto the Lord , and it may be done by obseruation of these rules . First , by taking heed of the abuse of any creature appointed for foode , by Intemperance . This abuse holy Iob suspected in his sonnes , while they were a feasting , and therefore he sent day by day , and sanctified them , and offered vp burnt offerings vnto God according to the number of them all . Iob. 1. 5. Secondly , by receiuing the creatures , as from the hand of God himselfe . For this very end did God , by expresse word , giue vnto Adam euery hearth bearing seede , which was vpon the earth , and euery tree wherein was the fruit of a tree bearing seed for his meat , that he might receiue it , as God had giuen it vnto him , from his owne hand , Gen. 1. 29. Thus Moses said vnto the Israelites touching Manna : This is the bread , which the Lord hath giuen you to eate . Exod. 16. 15. This Dauid acknowledged saying , Thou giuest it them , & they gather it , thou openest thy hand and they are filled . Psal. 104. 28. and 145. 15. The Lord vpbraideth Israel with this fault , by the Prophet Hosea , She did not acknowledge that I gaue her corne , and wine , and oyle , and multiplyed her siluer and gold , Hos. 2. 8. Yea it is noted as an argument of Gods loue to Israel , by the Prophet Ioel , that he sent them corne , wine , and oyle , that they might be satiffied therewith . Ioel. 2. 19. By this dutie , are iustly to be reprooved the carelesse and Godlesse behauiours of sundry persons , who ( with the swyne ) feed vpon the Creatures of God , but neuer lift vp their eies or hands vnto him , of whome , and from whome they doe receiue them . The verie bruit beast can teach them a better lesson . For ( as Dauid saith ) The Lyons roaring after their pray , doe seeke their meat from God. Psal. 104. 21. Yea the heauens and the earth , and all that are in them , doe alwaies depend vpon his prouidence ; and are altogither guided and directed by him , Iob. 38. And shall not man much more haue an eye vnto his Creator , and wholly depend vpon him , for all blessings , from whom he receiues life and breath and all things . Thirdly , we must receiue these creatures from God our father , as tokens of our reconciliation to him in Christ. So saith Saint Paul , Giuing thankes alwaies , for all things , to God euen the father , in the name of our Lord Iesus Christ. Eph. 5. 20. Thus we hold and receiue Gods blessings , and he that holds and receiues them otherwise , is an vsurper , and not a right and lawfull possessour of them . Fourthly , we must learne to be content , with that portion that God assigneth to vs , be it neuer so small ; and withall labour to see the goodnes of God , euen in the meanest fare that may be . Our table is ( as it were ) a liuely Sermon to vs , of Gods speciall providence over our bodies . For first , in reason , dead flesh should rather kill vs , then giue vs nourishment , and yet by his blessing & providence , it continueth life and strength . Againe , both we and our meat are but perishing , and therefore when we feede theron , it may serue to stirre vs vp , to seeke for the food of the soule , that nourisheth to life euerlasting . Ioh. 6. 27. Furthermore , looke as euery creature serues for our vse , euen so should we our selues , consecrate our selues vnto God , and serue him both with our soules and bodies , as before hath beene shewed . Sect. 3. The third and last point is , what we are to doe , and how to behaue our selues after our meat ? This Moses teacheth the Israelites , Deut. 8. 10. When thou hast eaten and filled thy self , thou shalt blesse the Lord thy god . This praising or blessing of god stands in two things . First , in a holy remembrance , that God hath giuen vs our food . For beeing once filled , we must take heed , we forget not God , who hath opened his hand , and plenteously refreshed our bodies with his creatures . Deut. 8. 11. Secondly , we must make conscience , in liew of thankfulnesse to God , to employ the strength of our bodies in seeking his glorie , and walking according to all his lawes and comandements . Whether ye eate or drinke , or whatsoeuer ye doe , doe all to the glorie of God. 1. Cor. 10. 31. We may not liue idlely , & giue our selues to riot and gaming , but labour to serue God and our countrey , in some profitable course of life , least it be said of vs , as it was once of the old Iewes , that we sitte downe to eate and drinke , and rise vp to play . To this I adde one thing further , that when we haue eaten to our contentment , and something remaine , care must be had to reserue it , and not to cast it away . For this purpose , we haue the example of Christ , who commandeth to gather vp the broken meate that remaineth , that nothing be lost . Ioh. 6. 12. The reason is , because these reliques and fragments , are part of the creatures ; yea they are as well Gods good creatures , as the rest were , and must be preserued to the same vse . Now if these may not be abused , or lost , much lesse ought the gifts of the minde , which are greater and farre more precious , be suffered to miscarie , but rather to be preserued and increased . A good lesson for such , as haue receiued any speciall gifts of nature , or grace from God ; that they mispend them not , or suffer them to perish , but carefully maintaine them to the glorie of God , and the good of others . To conclude this Question , we are all to be exhorted to make conscience of this dutie , to vse the good blessings of God in such sort , as they may alwaies tende to the honour of the giuer , auoiding all excesse and riot . Reasons to mooue vs hereunto , may be these . I. Excesse destroyes the bodie , and kills euen the very naturall strength and life thereof . II. It brings great hurt to the soule of man , in that it annoyeth the spirits , it dulleth the senses , it corrupteth the naturall heate , and good temper of the bodie . Now these things beeing the helpes , and next instruments of the soule , if they be once corrupted and decaied , the soule it selfe will at length , be brought to the same passe . III. Let this be considered , that a Woe belongs vnto them , that eate and drinke immoderately . Esa. 5. 11. And for this very sinne , the Lord led his owne people into captiuitie . v. 13. Yea the drunkard and the glutton , shall become poore . Prov. 23. 21. And both shall equally , with there pompe and excesse , descend into Hell. Esay . 5. 14. IV. We should be willing to part from all for Christs sake , much more from our excesse ; and shall we thinke it possible for a man to forsake all , even his owne life , that will not forsake excesse and intemperance , in the vse of Gods creatures ? It will be said of some , we are not drunken , though we drinke much . Ans. It is a policie of the Deuill , to delude men withall , when he perswades them , that much drinking is not amisse , if a man be not ouertaken therewith . For it is a sinne to liue and sitte daily by the wine , to be alwaies bibbing and sipping . Wee know not when or where we shall die , and we are commanded to watch ouer our harts , that we be not ouercome with surfetting and drunkennesse . What a madnesse then is it , to giue over our selues to such immoderate excesse ; whereby we are vtterly disabled from these , and all other duties of Godlinesse ? Sect. 3. In the Third place , we come to those Questions , that concerne the Moderation of our appetite in the vse of Apparell . And of this kind there be two principall Questions ; the former of them , beeing nothing else , but an introduction to the latter . I. Question . Whether ornaments of gold , siluer , precious stones , silkes & veluets , &c. may not lawfully be vsed ? Ans. There is a lawfull vse of these things , yet not in all , but onely in themto whome they belong . Reasons of the Answer are these . I. Gold and siluer , &c. are the gifts of God , and serue not onely for necessitie , but for ornament and comelinesse . II. We haue the Examples of sundrie persons in Scripture , which doe warrant the vse of these creatures , and blessings of God. Abrahā by his Steward sends vnto Rebecca a golden abiliment , or earing , of halfe a shekel weight , and two bracelets of tenne shekels weight of gold . Gen. 24. 22. And it is said , that when shee receiued it , she ware the Iewell of gold in her forehead , and the bracelets vpon her hands , vers . 47. Ioseph beeing advanced in Pharaohs Court , had the signet of Pharaoh put vpon his hand , and a chaine of gold about his : necke , and was arayed in fine linnen ; all which were the ornamēts of Princes in those countries . Gen. 41. 42. Againe , all the Israelites did were earings of gold , which afterward they tooke off from their eares , and gaue them to Aaron , to make thereof the golden calfe . Exod. 32. 3. And they are not blamed for wearing them , but because they put them to Idolatrous vses . So it is said of king Salomon , that he had siluer in such abundance , that , according to his state , he gaue it in Ierusalem as stones , 2. Cron. 9. 27. And Christ speaketh of the royaltie of Salomon , as of a rare and excellent thing , which himselfe approoued , howsoeuer he preferres the glorie of the Lilies of the field before it , Matt. 6. 29. The daughter of Pharaoh is said to be brought vnto Salomon , in a vesture of gold of Ophir , that is , in a garment of the finest beaten gold . Psal. 45. 10. All these examples doe shewe thus much , that there is a lawfull vse of these things in them to whom they appertaine . Against this doctrine , some things are obiected . Obiect . I. In some places of Scripture , women are forbidden to weare costly apparell and gold . For Paul willeth Timothie , that the women aray themselues in comly attire , not with broidored haire , or gold , or pearles , or costly apparell . 1. Tim. 2. 9. And to the same purpose Peter speaketh . I , Pet. 3. 3. Ans. First ; these ornaments , are not by Paul and Peter simply forbidden but the abuse of them in riot and excesse . For persons that were in those times called , were of meaner estate ; and the Churches in the daies of the Apostles , cōsisted ( for the greater part ) of poore , base , and meane men and women . 1. Cor. 1. 28. These things therefore are forbidden them , because the vse of golde and pretious ornaments , is nothing els but meere riot , in those that are but of a meane condition . Secondly I answer , that the Apostles in the places alleadged , doe reprooue a great fault , which was common and ordinarie in those daies . For men and weomen desired , & affected the outward adorning and trimming of their bodies , accounting the outward ornament , which consisted of gold , pearle , and costly apparell , to be the principall ▪ whereas indeede the chiefe ornaments of a Christian , should be the vertues of Modestie and Humilitie , seated in the minde , and restified in the outward carriage . Obiect . II. The Prophet Esay condemneth these things in particular . For it seemeth , that he had viewed the wardrobes of the Ladies of the court in Ierusalem , Chap. 3. 18. &c. where he makes a Catalogue of their speciall attires and ornaments , and pronounceth the iudgements of God against them all . Ans. Some of the ornaments , which the Prophet there mentioneth , are indeed meere vanities , that were of no moment , and serued to no necessarie or conuenient vse or ende at all . Againe , others of them , were in themselues things lawfull , and the Prophet doth not condemne thē at all , as they haue meete and conuenient vse : but he condemnes them in this regard , because they were made the instruments and signes , of the pride , wantonnesse , vanitie , and lightnes of those women . The truth of this answer will appeare , if we consider the 16. v. of that Chapter , where the prophet shews , what his drift was in speaking of those things ; not to condemne all ornaments , but the pride of the daughters of Ierusalem , and their hautines and wantonnesse , testified by diuers particular behauiours there mentioned . Againe , some of the things there named , were the like , if not of the same kind , with those which Abraham sent to Rebecca , and which shee did weare , Gen. 24. 22. And therefore we may not thinke , that the Prophet intendeth to condemne all things there specified , but onely the abuse of them , as they were then misapplied to wrong endes , and serued to proclaime to the world , the pride and wantonnes of the hearts of that people . II. Question . What is the right , lawfull , and holy vse of apparell . Answ. In the vse of Apparell , two things are to be considered : the Preparation of it , when it is to be worne ; & the Wearing , when it is prepared . §ect . 1. In the right Preparation of our apparell , two Rules are propounded in Scripture , for our direction . I. Rule . Our care for apparell , and the ornaments of our bodies , must be very moderate . This our Sauiour Christ teacheth at large , Math. 6. from the 28 to the 31 v. Where , commanding men to take no thought for apparell , he forbids not all care , but the curious and immoderate care . The reason is added , because they which walke in their callings , and doe the duties thereof with diligence , shall haue , by Gods blessing , all things needfull prouided and prepared for them . He that dwells in a borrowed house , will not fall a trimming of it , and suffer his owne hard by , to become ruinous . In like manner , our bodie is the house of our soule borrowed of God , and by him lent vnto vs for a time ; and we are but his Tenants at-will : for we must depart out of it at his commandement . And therefore our greatest care must be emploied vpon our soules ; and the other which concerneth the adorning of our bodie , must be but moderate . Againe , God in his prouidence , clotheth the very hearbs of the field , therefore much more is he carefull for man. And Paul saith , If we haue foode and rament , we must therewith be content , 1. Tim. 6. 8. that is , if we haue foode , and rayment necessarie for vs and ours , we ought to quiet our hearts , and haue no further care for our apparell . It will be saide , How shall we know what is Necessarie ? Answ. A thing is Necessarie two waies : first , in respect of nature , for the preseruation of life and health : secondly , in respect of place , calling , and condition , for the vpholding and maintenance thereof . Now we call that Necessarie rayment , which is necessarie both these waies . For example : That apparell is necessarie for the Scholer , the Tradesman , the Countrey-man , the Gentleman ; which serueth not onely to defend their bodies frō cold , but which belongs also to the plāce , degree , calling , and condition of them all . If it be asked , who shall determine and iudge , what is necessarie to these persons and purposes ? I answere . Vaine and curious persons are not to be competent iudges hereof ; but in these things , we must regard the iudgement and exāple of modest , graue , and frugall persons in euery order and estate ; who vpon experience and knowledge , are best able to determine , what is necessarie , and what is not . Againe , though we must not seeke for more then necessarie apparell ; yet if God of his goodnes , giue vs abilitie to haue and maintaine more , we must thankefully receiue it , and become good stewards of the same , for the good of men . But some will say ; It seemes , that we ought not to keepe abundance , when God giues it , because we may not haue aboue one coate . For Iohn giues this rule , Luk. 3. 11. Let him that hath two coates , giue to him that hath none . Ans. Iohns meaning must needes be this ; He that hath not onely necessarie rayments , but more then necessarie , he must giue of his abundance to them that want . For otherwise , his rule should not agree with Christs own practise , who had himselfe two coates , an inner and an vpper garment , which he kept and wore . Nor with S. Pauls , who had both a cloke and a coate . This Rule , discouers the common sinnefull practise of many men in the world . The greater sort of men are exceedingly carefull , by all meanes and waies , to follow the fashion , and to take vp euery new fangled attire , whensoeuer it comes abroad . A course flat contrarie to Christs doctrine , which commandeth an honest care onely for necessarie ornaments , and condemneth the contrarie , and that vpon speciall reason ; because this inordinate and affected care , is commonly a great picke-purse . It fills mens heades and hearts with vaine and foolish thoughts : it makes them wastfully to abuse the blessings of God giuen vnto them , whereby they are disabled , from helping others that are in neede . Whereas , the first and principall care , ought to be for the adorning of the soule with grace , and putting on the Lord Iesus ; and this is it , which will yeeld more comfort to the minde and conscience , then any externall formalitie to the outward state of man. II. Rule . All apparell must be fitted to the bodie , in a comely and decent manner ; such as becommeth holinesse . Tit. 2. 3. If it be here demanded , How we should thus frame and fashion our attire ? The answer is , by obseruing the Rules of decencie and comelinesse , which are in number seauen . First , that it be according to the sexe : for men must prepare apparell for men , weomen for weomen . This rule is not Ceremoniall , but grounded vpon the Law of nature , and common honestie . Deut. 22. 5. The woman shall not weare that which pertaineth vnto the man , neither shall a man put on womans raiment : for all that doe so , are abomination to the Lord thy God. Secondly , our apparell must be made according to our office ; that is , such as may be fit and conuenient for vs , in respect of our calling : that it may not hinder or disable vs , in the performance of the duties thereof . Whereupon comes iustly to be condemned the kinde of apparell , ( specially of women ) that is vsed in this age . For it makes them like to an image in a frame , set bolt vpright ; whereby it comes to passe , that they can not goe well , and with ease or conueniencie , about any good busines , but must of necessitie either sit , or stand still . Thirdly , our attire must be according to our abilitie , and maintenance , either in lands or in goods and substance . We must ( as the common prouerbe is ) shape our coate according to our cloath , that so we may not be in want , but haue sufficient wherewith to maintaine our families , and to releeue the poore . Which also serueth to condemne the sinne of many persons , who lay vpon their backes , whatsoeuer they can scrape and gather together ; in the meane while , neglecting the honest maintenance of their own estates for time to come , and the necessarie releefe of them , that are in distresse and want . Fourthly , it must be answerable to our estate and dignitie , for distinction of order and degree in the societies of men . This vse of attire , stands by the very ordinance of God ; who , as he hath not sorted all men to al places , so he will haue men to fitte themselues and their attire , to the qualitie of their proper places , to put a difference between themselues and others . Thus we read , that Ioseph being by Phaaroh set ouer all the land of Egypt , was arayed with garments of sine linnen , and had a golden chaine put vpon his necke , to put a difference betweene him and the inferiour princes of Pharaoh . Gen. 41. 42. Thus in auncient times , the captaines and cheife of the armies , did weare fine garments of diuers colours of needle worke , to distinguish them from others . Iud. 5. 30. Thus in Kings courts , they went in soft rayment , and the poorer people in baser and rougher attire . Matt. 11. 8. By which it appeares , that many in these daies do greatly offend . For men keepe not themselues within their owne order : but the Artificer commonly goes clad like the Yeoman : the Yeoman like the Gentleman : the Gentleman as the Nobleman : the Nobleman as the Prince : which bringeth great confusion , and vtterly ouerturneth the order , which God hath set in the states and condions of men . Fiftly , mens attire is to be framed and prepared , according to the ancient and receiued custome of the countrey , wherein they are brought vp and dwell . Touching this Rule , it is demanded , whether , if a man see a fashion vsed in other coūtries , he may not take it vp here , and vse it ? Ans. He may not . For God hath threatned to visite all such , as are cloathed with strange apparell . Zeph. 1. 9. And Paul taxeth it as a great disorder in the Church of Corinth , and euen against nature , that men went in long haire , and women went vncouered . 1. Cor. 11. 13. 14. And if this be so , then what a disorder is that , when men of one country , frame themselues to the fashions and attires , both of men and women of other nations . This one sinne is so common among vs , that it hath branded our English people with the blacke marke of the vainest and most new-fangled people vnder heauen . If a stranger comes into our land , he keepes his ancient & customeable attire , without varying or alteration . We on the contrary , cā see no fashion vsed either by the French , Italian , or Spanish , but we take it vp , and vse it as our owne . Sixtly , the garments that we make to couer our bodies , must be such as may expresse the vertues of our mindes ; specially the vertues of Modestie , Frugalitie , Shamefastnes . They should be as a booke written with text letters , wherein , at the first , any man may read the graces that be in the hart . Thus Paul exhorteth weomen , that they aray themselues with comely apparell , in shamefastnesse and modesty , not with broidered haire , &c. but as becommeth weomen , that professe the feare of God , with good workes . 1. Tim. 2. 9. 10. And our Sauiour commandeth , that the light of our conuersation , euen in outward things , should so shine vnto mē , that they seeing our good works , may glorifie the father which is in heauen . Mat. 5. 16. Seuenthly , it must be framed to the example , not of the lighter and vainer sort , but of the grauest , and the most sober of our order and place , both of men & weomen . We haue no expresse rule in Scripture , touching the measure and manner of our apparell : and therefore , the wise and graue presidents of good and godly men , that are of the same , or like degree with our selues , ought to stand for a rule of direction in this behalfe . To which purpose Paul exhorteth , Whatsoeuer things are pure , honest , of good report , if there be any vertue , &c. thinke of these things which ye haue both learned and receiued and heard and seene in me , those things doe , Phil. 4. 9. Examples hereof , we haue many in the word of God. Of Iohn the Baptist , who had his garments of Camels haire , Mat. 3. 4. Of Elias , who is said to be a hairie man in respect of his attire , and to be girded ( as Iohn was ) with a girdle of leather about his loines . 2. King. 1. 8. For these rough garments , were the principal raiments of Prophets in those times and places , as we read , Zach. 13. 4. And it was the ordinarie fashion of the Iewish nation , to vse goats-hair , not onely for making of their apparel , but euen of the curtaines , that were made for the vse of the sancturie , Exod. 36. 14. If this Rule were practised , it would serue to cut off many scandalous behauiours , in the conuersations of men . For now a daies , men doe striue , who shal goe before another , in the brauest and costliest attire ; hauing little or no respect at all , to the examples of godly and sober persons of their degrees and places . And this their excessiue pride and vanitie , is ordinarily maintained , by vniust dealing , in lying and deceipt , by couetousnes , and vnmercifulnesse to the poore : sinnes which are so greatly dishonourable vnto God , that the very earth wherupon men doe liue , can hardly endure the same . Wherfore those that fear God , and haue a care to serue him in holinesse and righteousnesse , ought to hate and detest these courses , renouncing the curious vanity of the world , and testifying the graces and vertues of their minds vnto men , even by their graue and sober gestures and habits of their bodies . §ect . 2. The Second thing to be considered in the right vse of apparell , is the wearing and putting of it on . Touching which , two speciall Rules are to be obserued . I. Rule . That we weare and put on our apparell , for those proper Ends , for which God hath ordained the same . The Ends of apparell , are specially these . First , for Necessitie sake ; that is , for the defending of the body from the extremitie of parching heate , and the pinching cold , and consequently the preseruing of life & health . This was the end , for which garments were first made after the fall . And the reason of it is this . Whilest man was yet in the state of Innocencie , before his fall , ther was a perfect temperature of the aire , in respect of mans bodie , and so there was no need of garments ; and nakednesse then was no shame vnto man , but a glorious comelines . Now after that Adam and in him al mankind , had sinned , vanitie came vpon all the creatures ; & amongst the rest , vpon the aire a maruelous distemperature in respect of heat and cold . For the remedie whereof , it was ordained that Adam should weare apparell , which God hauing once made and appointed , he hath euer since blessed it as his owne ordinance , as daily experience sheweth . For , our attire which is void of heat and life , doth notwithstanding preserue mans bodie in heat and life ; which it could not doe , if there were not a speciall prouidence of God attending vpon it . The Second Ende of apparell , is Honestie . For to this ende doe we put it on , and weare it , for the couering and hiding of that deformitie of our naked bodies , which immediately followed vpon the transgression of our first parents : and in this respect also , were garments ( after the fall ) appointed by God , for the vse of man. It is obiected , that Esay prophecied naked and bare-foot , Esa. 20. 〈◊〉 . and so did Saul , 1. Sam. 19. 24. I answer : first , that which the Prophet did , was done by commandement , as may appeare in the second verse of that Chapter . For the Lord gaue him commandement so to doe . Againe , he is saide to be naked , because he put off his vpper , ●…ent , which was sackcloath , or some other rough garment , that Prophets vsed to wenre ; but it cannot be prooued , that he put off that garment which was next his flesh and skinne . Concerning Saul , there be two answers giuen . One , that he put off his vpper garment , as Esay did . For we are not to imagine , that he prophecied naked , it beeing so vnseemely a thing , and euen against the Law of nature since the fall . The other answer , and that according to the true meaning of the text is ; that Saul , before the Spirit of prophecie came vpon him , had put on and wore his warrelike attire , wherewith he went out to take Dauid . But when the Spirit came vpon him , then he put off his militarie habite , and went in other attire , after the manner and fashion of a Prophet , and so prophecied . And therefore , whereas he is saide to goe naked , the meaning is , that he stript himselfe of his armour , which both himselfe and his messengers vsed , in pursuing after Dauid . Now touching the Couering of the bodie with apparell , these things are to be remembred . First , that it must be couered in decent , and seemely sort . Thus Ioseph wrapped Christs bodie that was dead , in a cleane linnen cloath , together with the spices , Matt. 27. 59. Secondly , the whole bodie must be couered some onely parts excepted , which ( for necessitie sake ) are left open and bare , as the hands and face : because there is an ignominious shame , not only on some parts , but ouer the whole bodie . And here comes to be reproued , the affected nakednesse vsed of sundry persons , who are wont to haue their garments made of such a fashion , as that their neck and brests may be left for a great part vncouered . A practise full of vanitie , and cleane contrary to this Rule grounded in corrupted nature . For if the whole body be ouer spread with shame , by sinne , why should any man by such practise , ( as much as in him lies ) vncouer his shame to the view of the world ? The ende of attire is , to hide the shamefull nakednes of the bodie , from the sight of men . But such persons as these are , doe hereby expresse the vanitie and lightnes of their mindes , by leauing some parts of their bodies open and vncouered . Wherein , what doe they else , but euen display and manifest vnto men and Angels , their owne shame and ignominie ? Nay , what doe they else , but glorie in that , which is ( by the iust iudgement of God ) reprochfull vnto them ? Let all those that feare God , and are humbled in the consideration of their sinnes , which are the matter of the shame of mankinde , be otherwise affected . A Third Ende of apparell is , the honouring of the bodie . To this purpose S. Paul saith , 1. Cor. 12. 23. Vpon those members of the bodie , which we think most vnhonest , put 〈◊〉 on the greater honour , &c. v. 24. God hath tempered the bodie together , and giuen the more honour to that part which lacked . And in 1. Thess. 4. 4. It is the will of God , &c. that euery one of you should know how to possesse his vessell in holinesse and honour . These words are spoken of chastitie , but they are generally to be vnderstood of any other vertue belonging to the bodie . Now the reason of this ende is plaine . For the bodie of euery beleeuer , is the Temple of the Holy Ghost , and a member of Christ , in the kinde and place , as well as the soule . Therefore it ought to be both holily and honourably vsed . For the honouring of the bodie with outward ornaments , we must remember this distinction . Some ornaments are inward , and some are borrowed . Inward , are the graces and gifts of God ; these are our owne . Borrowed , are gold , siluer , pearles , and pretious stones : and these are outward . And of the two , more speciall care ought to be had of the inward , then of the outward and borrowed . For these are indeede faire and honourable , in the opinion and estimation of men , but the other are farre more honourable in the sight of God. And therefore Saint Peter exhorteth weomen , that their apparell be not outward , as with broidered haire , and gold set about , or in sumptuous garments , but that the hidden man of the heart be vncorrupt , with a meeke and quiet spirit , which is before God a thing pretious . 1. Pet. 3. 3 , 4. Now that we may vse our apparell , to the Endes before rehearsed , we are yet further to obserue some speciall Rules , which may serue for our direction in the right adorning of the bodie . First , euery one must be content with their owne naturall fauour , and complexion , that God hath giuen them ; and account of it , as a pretious thing , be it better or be it worse . For the outward forme and fauour that man hath , is the worke of God himselfe , fitted and proportioned vnto him , in his conception , by his speciall prouidence . Beeing then the Lords owne worke , and his wil , thus to frame it rather then otherwise , great reason there is , that man should rest contented with the same . Here comes to be iustly reprooued , the straunge practise and behauiour of some in these daies , who beeing not contented with that forme and fashion , which God hath sorted vnto them , doe deuise artificiall formes and fauours , to set vpon their bodies and faces , by painting and colouring ; thereby making themselues seeme that which indeede they are not . This practise is most abominable in the very light of nature , and much more by the light of Gods word ; wherein we haue but one onely example thereof , and that is of wicked Iesabel , 2. king . 9. 30. who is noted by this marke of a notorious harlot , that shee painted her face . For what is this , but to finde fault with Gods owne workemanship ? and to seeke to correct the same , by a counterfait worke of our owne deuising ; which cannot but be highly displeasing vnto him . A cunning Painter , when he hath once finished his worke , if any man shall goe about to correct the same , he is greatly offended . Much more then may God , the most wise and absolute former , and Creatour of his workes , be highly offended with all those , that cannot content themselues , with the fauour and feature they haue receiued from him , but will needes be calling his worke into question , and refining it according to their owne humours and fancies . Tertullian in his booke de habitu mulierū , calls such persons , and that deseruedly , the Deuills handmaides . But may some say , if there be any deformitie in the bodie , may we not labour to couer it ? Ans. Yes : but we may not set any new forme on the face , or habite on the bodie . Dissembling is condemned , as well in deede , as in word , and such is this . Secondly , we must place the principall ornament of our soules and bodies , in vertue and good workes , and not in any outward things . So would Paul haue woomen to aray thēselues in comely apparell , with shamefastnes and modestie , 1. Tim. 2. 9. Thirdly , in vsing of ornaments before-named , we must be very sparing , and keepe our selues within the meane . Gen. 24. 22. Abrahams seruant gaue Rebecca an abillement of halfe a shekel weight , and two bracelets of ten shekels of gold , which shee put vpon her forehead and hands , v. 47. all which were of no great value , and therefore not excessiue , but comely and moderate . And in the Old Testament , kings daughters were clad but in parti-coloured garments . 2. Sam. 13. 18. There was therefore , euen amongst them , great plainenesse . It will here be demanded , What is then the measure that must be vsed ? Ans. The Scripture giues no rule for our direction in this point , but the example and iudgement of the sagest and soberest persons in euery order , age , and condition ; and as they doe and iudge , so must we . As for example : whether a man should weare a ruffe single , or double , or tripled , &c. the Scripture , in particular , giues no direction : onely we must looke vpon the example of the soberest , and discreetest persons of our order and age , and that ought to be our president for imitation . Fourthly , ornaments must be vsed not alwaies alike , but according to times and seasons . It is noted as a fault in the rich glutton , that he went euery day in costly apparell . Luk. 16. 19. In the daies of reioycing , we may put on more outward ornaments : and so they vsed of ancient times , at mariages , to put on wedding garments . Matth. 22. But in the daies of mourning , baser and courser attire is to be vsed , as fittest for the time . Fiftly , we must adorne our bodies to a right ende ; to wit , that thereby we may honour them , and in them honour God. Against this Rule do offend those , that adorne their bodies , to be praised , to be counted rich and great persons , and to purchase and procure vnto themselues the loue of straungers . This is the harlots practise , described by Salomon at large , Prou. 6. 25. & 7. 10. 16. These are the Endes , for which we must attire our selues . And so much of the first maine Rule to be obserued , in the wearing and putting on of apparell . The Second maine Rule followeth . We must make a spirituall vse of the apparell which we weare . How may that be done ? Ans. First , we must take occasion thereby to humble our selues , and that in this manner . When we see the plaister vpon the sore , we know there is a wound : and so , the couer of our bodies , must put vs in minde of our shame and nakednes , in regard of grace and Gods fauour , by reason of originall sinne . And we are to know , that it is a dangerous practise for any man , to puffe vp himselfe in pride , vpon the sight and vse of his apparell . For this is to be proud of his owne shame . Nay , it is as much , as if a theese should be proud of his bolts , and of the halter about his necke , garments beeing nothing els but the couer of our shame , and the signes of our sinnes . Secondly , by the putting on of our garments , we must be admonished to put on Christ. Rom. 13. 14. Quest. How shall wee doe that ? Ans. Thus : We must conceiue Christs obedience actiue and passiue , as a couering ; and therefore by praier we are to come vnto God in his name , and intreat him to accept this his obedience for vs : yea that Christ may be made vnto vs wisdome , righteousnes , sanctification , and redemption . And we on the other side , made conformable to him in life and death , in all morall duties . Lastly , that we may haue the same mind , affection , and conuersation that he had . Thirdly , when we put off our clothes , we then are admonished of putting off the olde man ; that is , the masse and body of sinnefull corruption . And we then put him off , when we can by grace hate sinne , and carrie a resolute purpose in our hearts of not sinning . Fourthly , when we cloth our selues , and trusse our attire to our bodies ; this should , teach vs a further thing , that it behooueth vs , to gird vp our loines , to haue our lightes burning , to prepare our selues to meete Christ , whether by death , or by the last iudgment . If we make not these vses of our attire , we doe not rightly vse , but rather abuse the same . In a word , to shut vp this point ; we are all to be exhorted to make conscience of the practise of these Rules , and to take heede of pride in these outward things . And in way of motiue hereunto ; consider first , how great & hainous a sinne Pride is . The greatnes of it may be discerned by foure things . First , in it , and the fruit thereof , superfluity of apparell , there is an abuse of our wealth , to needlesse and superfluous vses , which ought to be employed to vses more necessarie ; as to the good of the Church , common wealth and familie , and especially for the releife of the poore . Secondly , in this sinne there is an abuse of time . For they that giue themselues to pride ; spend so much time in the adorning of their bodies , that they haue no leisure for the adorning and beautifying of the soule . Hence it comes to passe , that proud persons abound with ignorance , idlenesse , wantonnesse , and many other enormities . Thirdly , in this sinne there is an abuse of the attire it selfe : in that it is made a signe of the vanitie of the mind , and wantonnesse of the heart , which should be the signe of a heart religiously disposed . Fourthly , in it there is a confusion of order in the estates & societies of men . For whereas one order of men should goe thus attired , and another after another manner ; by this it comes to passe , that equall and superior are clothed both alike , and that which should be an occasion to humble vs , is made an occasion to puffe vs vp . Fiftly , there is a great iudgement threatned against this sinne . Esay . 2. 11. 12. Zeph. 3. 11. The greatnes of this vice , we are to endeavour , by all means possible , to redresse in our selues . For which purpose , we must be careful to see and feele , and withall to bewaile the spirituall nakednes of our soules ; which is a deprauation of the image of God , wherein we are created , according to him , in holines and righteousnesse , the want whereof makes vs vgly and deformed in the eyes of God. And the true sense and experience of this , will turne our mindes and thoughts from the trimming of the body , and make vs especially to labour for the righteousnesse of Christ imputed , as the onely couering which will keepe vs warme & safe from the stormes and tempests of the wrath and furie of God. Sect. 4. In the fourth place , we come to the handling of those Questions , that concerne the Moderation of our Appetite in the Vse of Pleasures and Recreations . And these are specially three . I. Question . Whether Recreation be lawfull for a Christian man ? Ans. Yea , and that for two causes . First , Rest from labour , with the refreshing of bodie and mind , is necessarie ; because mans nature is like the bow , which being alway bent and vsed , is soone broken in pieces . Now that which is necessarie , is lawfull . And if rest be lawfull , then is recreation also lawfull . Secondly , by Christian libertie , we are allowed to vse the creatures of God , not onely for our necessitie , but also for meete and convenient delight . This is a confessed truth ; and therefore to them , which shall condemne fit and conuenient recreation ( as some of the ancient Fathers haue done , by name Chrysostome and Ambrose ) it may be said , be not to righteous , be not to wise . Eccl. 7. 18. II. Question . What kindes of recreations and sports , are lawfull & conuenient , and what be vnlawfull and vnconuenient ? Ans. I will first lay downe this ground , that , All lawfull Recreation is onely in the vse of things indifferent , which are in themselues neither commanded nor forbidden . For by christiā libertie , the vse of such things for lawfull delight and pleasure , is permitted vnto vs. Therfore meete and fitt recreations doe stand in the vse of things indifferent , and not in things either commanded or forbidden . Hence I deriue three Conclusions , that may serue for the better answer of the Question . I. Recreation may not be in the vse of holy things ; that is , in the vse of the word , Sacraments , praier , or in any act of religion . For these things are sacred & divine , they doe stād by Gods expresse cōmandement , & may not be applyed to any common or vulgar vse . For this cause it is well provided , that the pageants which haue beene vsed in sundrie cities of this land are put downe ; because they were nothing els , but either the whole or part of the historie of the Bible turned into a Play. And therefore the lesse to be allowed , considering that the more holy the matter is which they represent , the more vnholy are the plaies themselues . Againe , all such iests , as are framed out of the Phrases & sentences of the scripture , are abuses of holy things , and therefore carefully to be avoided . The common saying may teach vs thus much . * It is no safe course to play with holy things . Lastly , vpon the former conclusion , we are taught that it is not meete , conuenient , or laudable for men to mooue occasion of laughter in Sermons . The second Cōclusion . Recreation may not be made of the sinns or offences of men . They ought to be vnto vs the matter of sorrow & mourning . Dauid shed riuers of tears , because men brake the commandements of God , Psal. 119. 136. The righteous heart of Lot was vexed , with hearing the abominations of Sodome . 2. Pet. 2. 8. Vpon this , it followeth first , that common plaies , which are in vse in the world , are to be reprooued , as beeing not meet and conuenient matter of Recreation . For they are nothing els , but representations of the vices & misdemeanou●s of men in the world . Now such representations are not to be approoved . Paul saith , Fornication , couetousnes , let them not be named among you , as becommeth Saintes , Eph. 5. 3. And if vices of men may not be named , vnlesse the naming of them , tend to the reproouing & further condemning of them , much lesse may they be represented , for the causing of mirth and pastime . For , naming is farre lesse , then representing , which is the reall acting of the vice . Indeed Magistrates & Ministers may name them , but their naming must be to punish , and reforme them , not otherwise . Againe , it is vnseemely , that a man should put on the person , behauiour , and habite of a woman ; as it is also for a woman to put on the person , behauiour and habite of a man , though it be but for an houre . The law of God forbiddes both , Deut. 22. 3. And that law , for equitie , is not meerely iudiciall , but morall . Nay , it is the law of nature and common honesty . Here also , the dauncing vsed in these daies is to be reprooued ; namely , the mixed dauncing of men and weomen , in number & measure , ( specially after solemne feasts ) with many lascivious gestures accompanying the same ; which cannot , nor ought to be iustified , but condemned . For it is no better , then the very bellowes of lust and vncleanes , yea the cause of much euill . It is condemned in the daughter of Herodias , dauncing before Herod . Mark. 6. 22. And in the Israelites , that sat downe to eat and drinke , and rose vp to play , that is , to daunce . We read indeed , of a kind of dauncing commended in Scripture , that Moses Aaron and Miriam vsed at the redde sea , Exod. 15. 20. And David before the Arke , 1. Sam. 18. And the daughters of Israel , when Dauid gotte the victorie of Goliah , 2. Sam. 6. 14. But this dauncing was of another kind . For it was not mixt , but single , men together , and women apart by themselues . They vsed not in their dauncing wanton gestures , and amorous songs , but the Psalmes of praise and thanksgiuing . The cause of their dauncing was spirituall ioy , and the end of it was praise and thanksgiuing . It may be alleadged , that Ecclesiastes saith , There is a time of mourning , and a time of dauncing , Eccl. 3. And Dauid saith , Thou hast turned my ioy into dauncing , Psal. 30. 1● . And the Lord saith in Ieremie , O daughter Sion , thou shalt got forth with the daunce of them that reioyce . Ier. 31. 4. I answer : first , these places speake of the sacred dauncing before named , and not of the dauncing of our times . Secondly , I say , that these places speake not of dauncing properly , but of reioycing signified by dauncing : that is to say , a heartie reioycing , or merrie-making . Besides that , the Prophet Ieremie speaks by way of comparison , as if he should say , Then shall the Virgin reioyce , as men are woont to doe in the duin●● . And it is sometimes the vse of the Scripture , to expresse things lawfull by a comparison , drawne from things vnlawfull : as in the Parables of the vnrighteous Iudge , the vniust Steward , and the theefe in the night . The third Conclusion . We may not make recreations of Gods iudgements , or of the punishments of sinne . The Law of God forbiddes vs to lay a stumbling blocke before the blind , to cause him to fall , though it be not done in earnest , but in sport , Leuit. 19. 14. Vpon the same ground , we are not to sport our selues with the follie of the naturall foole . For that is the blindnes of his minde , and the iudgement of God vpon him . I know it hath beene the vse of great men , to keepe fooles in their houses : And I dare not condemne the fact . For they may doe it , to set before their cies a daily spectacle of Gods iudgement , and to consider how God in like sort , might haue dealt with them . And this vse is Christian. Neuerthelesse , to place a speciall recreation , in the follie of such persons , and to keepe them onely for this ende , it is not laudable . When Dauid fained himselfe to be madde , before Achish the King of Gath , marke what the Heathen King could say , Haue I neede of madde men , that ye haue brought this fellow , to play the madde man in my presence ? Shall he come into my house ? 1. Sam. 21. 15. Againe , the Bayting of the Beare , and Cockefights , are no meete recreations . The baiting of the Bull hath his vse , and therefore it is commanded by ciuill authoritie ; and so haue not these . And the Antipathie and crueltie , which one beast sheweth to another , is the fruit of our rebellion against God , and should rather mooue vs to mourne , then to reioyce . The Second answer to the former Question , is this . Games may be deuided into three sorts . Games of wit or industry , games of hazard , and a mixture of both . Games of wit , or industrie are such , as are ordered by the skil and industry of man. Of this sort are Shooting in the long bow , Shooting in the caleeuer , Running , Wrastling , Fensing , Musicke , the games of Chests , and draughts , the Philosophers game , and such like . These , and all of this kind , wherein the industry of the mind & body hath the chiefest stroke , are very commendable , and not to be disliked . Games of hazard are those , in which hazard onely beares the sway , and orders the game , and not witte ; wherein also there is ( as we say ) chance , yea meere chance in regard of vs. Of this kind is Dicing , and sundry games at the Tables & Cardes . Now games that are of meere-hazard , by the consent of godly Divines , are vnlawfull . The reasons are these . First , games of meere hazard are indeede lo●s ; and the vse of a lot , is an act of religiō , in which we referre vnto God , the determination of things of moment , that can no other way be determined . For in the vse of a lotte there be foure things . The first is , a casuall act done by vs , as the casting of the Die. The second is , the applying of this acte , to the determination of some particular controversie , the ending whereof maintaines peace , order , and loue among men . The third is confession , that God is a soueraigne iudge , to end and determine things , that can no other way be determined . The fourth is , supplication , that Go● would , by the disposition of the lotte , when it is cast , determine the euent . All these actions are infolded in the vse of a lotte , and they are expressed , Act. 1. ver . 24. 25. 26. Now then , seeing the vse of a lotte is a solemne act of religiō , it may not be applied to sporting , as I haue shewed in the first conclusion . Secondly , such games are not recreations , but rather matter of stirring vp troblesome passions , as feare , sorrow , &c. and so they distemper the body and mind . Thirdly , covetousnes is commonly the ground of them all . Wherevpon it is , that men vsually play for mony . And for these causes , such plaies by the consent of learned Divines , are vnlawfull . The third kind of plaies are mixt , which stand partly of hazard , and partly of witte , & in which hazard beginnes the game , and skil gets the victorie : and that which is defectiue by reason of hazard , is corrected by witte . To this kind , are referred some games at the cards and tables . Now the common opinion of learned Divines is , that as they are not to be cōmended , so they are not simply to be condemned , and if they be vsed , they must be vsed very sparingly . Yet there be others , that hold these mixt games to be vnlawfull , and iudge the very dealing of the cards to be a lotte , because it is a meere casuall action . But , as I take it , the bare dealing of the cards is no more a lotte , then the dealing of an almes , when the Princes Almner puts his hand into his pocket , and giues , for example , to one man sixe pence , to another twelue pence , to another two pence , what comes forth without any choice . Now this casuall distribution is not a lot , but onely a casuall action . And in a lot , there must be two things . The first is , a casuall act : the second , the applying of the foresaid act , to the determination of some particular and vncertaine euent . Now the dealing of the cards is a casuall act ; but the determination of the vncertaine victorie , is not from the dealing of the cardes , in mixed games , but from the wit and skill , at least from the will of the players . But in things that are of the nature of a lot , the wit and will of man hath no stroke at all . Neuerthelesse , though the dealing of the cardes , and mixed games , be no lots ; yet it is farre saffer and better , to abstaine from them , then to vse them : and where they are abolished , they are not to be restored againe , because in common experience , many abuses and inconueniences attend vpon them : and things vnnecessarie , when they are much abused , because they are abused , they must not be vsed , but rather remooued , as the brasen serpent was , 2. king . 18. 4. III. Question . How are we to vse recreations ? For answer whereof , we must remember these foure speciall rules . I. Rule . We are to make choice of Recreations , that are of least offence , and of the best report . Phil. 4. 8. Whatsoeuer things are of good report , thinke of them . The reason is , because in all recreations , we must take heede of occasions of sinne , both in our selues and others . And this mooued Iob , while his sonnes were a feasting , to offer daily burnt offerings , according to the number of them all , because he thought , it may be , my sonnes haue sinned , and blasphemed God in their hearts . Iob 1. 5. And not onely that , but I adde further , we must take heede of occasions of offence in others . Vpon this ground , Paul saies , that rather then his eating should offend his brother , he would eate no meate while the world indured . 1. Cor. 8. 13. In this regard , it were to be wished , that games of wit should be vsed onely , and not games of hazard , because they are more scandalous then the other . Lastly , in things that are lawfull in themselues , we are to remember Paules rule , All things are Lawfull , but all things are not expedient . 1. Cor. 6. 12. II. Rule . Our Recreations must be profitable to our selues , and others ; and they must tend● also to the glorie of God. Our Sauiour Christ saies , that of euery idle word that men shall speake , they shall giue an account at the day of iudgement . Matth. 12. 36. Where by idle words , he meaneth such , as bring no profit to men , nor honour to God. And if for idle words , then also for idle recreations , must we be accountable to him . Againe , S. Paul teacheth , that whether we eate or drinke , or whatsoeuer we doe , we must doe all to the glorie of God 〈◊〉 . Cor. 10. 31. Therefore the scope and ende of all recreations is , that God may be honoured in and by them . III. Rule . The ende of our Recreation must be , to refresh our bodies and mindes . It is then an abuse of recreation , when it is vsed to winne other mens money . The gaine that comes that way , is worse then vsurie , yea , it is flat theft . For by the law , we may recouer things stolne , but there is no law to recouer things wonne . And yet , if play be for a small matter , the losse whereof is no hurt to him that looseth it , and if it be applied to a common good , it is lawfull , otherwise not . IV. Rule . Recreation must be moderate and sparing , euen as the vse of meat and drinke , and rest . Whence it followeth , that they which spende their whole life in gaming , as Players doe , haue much to answer for . And the like is to be saide of them that haue lands and possessions , and spend their time in pleasures and sports , as is the fashion of many gentlemen in these daies . Now Recreation must be sparing , two waies . First , in regard of time . For we must redeeme the time , that is , take time while time lasteth , for the procuring of life euerlasting . Eph. 5. 16. This condemneth the wicked practise of many men , that follow this game and that , to driue away time , wheras they should employ all the time that they can , to doe Gods will. And indeede , it is all to little , to doe that which we are commanded : and therfore while it is called to day , let vs make all the hast we can , to repent and be reconciled vnto God. Secondly , Recreation must be sparing , in regard of our affection . For we may not set our hearts vpon sports , but our affection must be tempered and alaied with the feare of God. Thus Salomon saies , that laughter is madnes , Eccles. 2. 2. so farre-forth , as it hath not the feare and reuerence of the name of God to restraine it . This was the sinne of the Iewes reprooued by the Prophet , that they gaue themselues to all manner of pleasure , and did not consider the worke of the Lord : that is , his iudgements and corrections . Esa. 5. 12. And thus if Sports and Recreations be not ordered , and guided according to this and the other Rules , we shall make them all not onely vnprofitable vnto vs , but vtterly vnlawfull . And so much of the vertue of Temperance . CHAP. V. Of Liberalitie . HItherto we haue treated of the first sort of Vertues , that are seated in the will , which doe respect a mans owne selfe , namely of Clemencie , which standeth in the moderation of the mind in respect of anger : and Temperance , which consisteth in the moderation of our appetite , in respect of riches , apparell , meate and drinke , pleasures and recreations . Now we come to the second sort , which respect others beside our sel●es . And these belong to the practise either of Courtesie and kindnes , or Equitie and right . Of the first kind , is Liberalltie : of the second is Iustice , in shewing or giuing Equitie , or Fortitude in maintaining the same . Of these in order . Liberalitie , is a vertue , seated in the will , whereby we shew or practise courtesie and kindnes to others . The principall Questions touching this Vertue , may be referred to that text of Scripture which is written Luk. 11. 41. Therefore giue almes of those things which ye haue , and behold all things shall be cleane vnto you . The words are a rule or Counsell , deliuered by Christ to the Pharisies : and the true and proper sense of them , is this . You Pharisies , giue your selues to the practise of iniustice and oppression , and thereby you desile your selues , and all your actions . For redresse hereof , I propound you this Rule ; Practise Charitie in giuing of your almes , let your outward good actions , proceede from the inward syncere affection of your hearts towards your brethren ; and then shall you attaine to a holy and pure vse of your goods . The counsell of Daniel to King Nebuchadnezar , Dan. 4. 24. to breake off his sinnes by the practise of iustice , and his iniquities by mercie to the afflicted , may be a good Commentarie to this Text. In the words , I consider two things . A remedie , Therefore giue almes of those things you haue : and the fruit that followes vpon the remedie , and behold all things shall be cleane vnto you . Sect. 1. The Remedie , is the vertue of Christian Liberalitie , consisting principally in the practise of Loue and mercie , in giuing of Almes . For the better vnderstanding whereof , fiue Questions are briefly to be propounded and resolued . I. Question . Who , or what persons must giue Almes ? Ans. There be two sorts of men , that are , and ought to be , giuers of Almes . The first sort are Rich men , who besides things necessarie , haue superfl●●tle and abundance , yea , much more then things necessarie . These are such as haue the worlds good , as S. Iohn saith , whereby they are inabled , to giue and bestow releefe vpon others , out of their abundance . Thus Saint Paul saith , that the abundance of the Corinthians , must supplie the want of other Churches , 2. Cor. 8. 14. Many other proofes might be brought , but these are sufficient in a knowne and confessed truth . A second sort of giuers , are men of the poore sort , that haue but things necessarie , and sometime want them too . And because this point is not so easily graunted , therefore I will prooue it by the Scriptures . The man that liues by his work , is commāded to labour in his calling , that he may haue something to giue to them that want , ●ph . 4. 28. The poore widow that cast into the Lords treasurie of her penurie , but two mites , that is the eight part of a pennie , is commended ; and Christ preserreth her almes , before the great gifts of the richer sort , luk . 21. 2. The Church of Macedonia , beeing poore and in extreame necessitie , doth yet send reliefe to other Churches , and is commended for it by Paul. 2. Cor. 8. 2. Their povertie excused them not frō liberalitie , but they were liberall , not onely according to , but even beyond their abilitie . Our Sauiour Christ himselfe liued of almes : for Ioanna the wife of Chuza Herods steward , & Susāna ministred vnto him of their substance , Luk. 8. 3. Where by the way , we note , that he did not liue by begging , as the Papists affirme , but by the voluntarie ministration and contribution of some , to whom he preached . Now , though he was so poore himselfe , yet he vsed to giue aimes of that he had , Ioh. 13. 29. The oblations of the Old Testament , for the maintenance of the Altar , were a matter of great cost and charge , in sacrifices , & such like ceremonies : & yet al were charged with them , the poore , as well as the rich . Now in the new Testament , the materiall Altar is taken away , & yet we haue something in the roome therof , namely , those that are poore and destitute , which all men are bound in conscience to releeue and maintaine , as once they were to maintaine the Altar . Saint Iohn commends vnto vs Charitie , not that which consisteth in words onely , but which shewes it selfe in actions , 1. Ioh. 3. 18. teaching that the one is no way sufficient without the other . Lastly , all mankind is distinguished into these two sorts : some are givers , some are receiuers of aimes : there is not a third kind to be found in the Scriptures . Yet here an exception must be added , that this doctrine be not mistakē . There are some persons exempted from this dutie , & they be such , as are in subiection to others , and are not at their owne disposition . Of this sort , are children vnder the gouernement of their parents , and seruants subiect to the authoritie and dominion of their Masters . For the goods which they haue , are not their owne , neither may they dispose of them as they list : they therefore must not be giuers . It may be asked , whether the wife may giue almes without the consent of her husband , considering that she is in subiection to another , and therfore all that she hath is anothers , & not her own . Ans. The wife may giue almes of some things , but with these cautiōs ; as first she may giue of those * goods that she hath excepted from marriage . Secondly , she may giue of those things which are commō to them both , provided it be with her husbands consent , at least generall and implicite . Thirdly , she may not giue without or against the consent of her husband . And the reason is , because both the law of nature , and the word of God , commands her obedience to her husband in all things . If it be alleadged , that Ioanna the wife of Chuza Herodes steward , with others , did minister to Christ of their goods , Luk. 8. 3. I answer . It is to be presumed , that it was not done without all consent . Againe , if it be said , that Abigail brought a present to Dauid , for the releife of him and his young men , whereof she made not Nabal her husband acquainted , 1. Sam. 25. 19. I answer , it is true , but marke the reason . Nabal was generally of a churlish and vnmercifull disposition , wherevpon he was altogether vnwilling , to yeeld releife to any , in howe great necessitie soeuer ; whence it was , that he ●ailed on the young men , that came to him , and dro●e them away , ver . 14. Againe , he was a foolish man ; and giuen to drunkennesse , so as he was not fitte to gouerne his house , or to dispense his almes . Besides that , Abigail was a woman of great wisedome , in all her actions , and that which she now did was to saue Nabals and her owne life , yea the liues of his whole family : for the case was desperate , and all that they had , were in present hazard . That example therefore , is no warrant for any woman to giue almes , vnlesse it be in the like case . II. Question . To whome must almes be giuen ? Ans. To them that are in neede Eph. 4. 28. For the better conceiving of this answer , we must remember , that there be three degrees of need . The first is extreame necessitie , when a man is vtterly destitute of the meanes of preseruation of life . The second is great need , when a man hath very little to maintaine himselfe , and his . The third is common necessitie , when he hath something , but yet not sufficient or competent . Now those that are in the first and second degree of neede , they are the persons that must be s●●coured and releeued . For proofe hereof consider these places , Mat. 25. 35. 36. I was hungry , and ye gaue me meat , I thirsted , & ye gaue m● drinke , I was naked , and ye clothed mee , I was sicke , and ye visited me , I was in prison , and ye came unto me . Where obserue what person Christ commendeth vnto vs to be releeued , the hungry , thirstie , naked , sicke , harbourles , and the capt●ue or prisoner . Rom. 12. 20. If thine enemie hunger , feede him ; if the thirst , giue him drinke . We must not onely supply the need of our freindes , but also our enemies . 〈◊〉 . Tim. 5. 16. If any beleeuing man or woman haue widowes , let him minister vnto them , &c. that there may be sufficient for them that are widowes indeede . Here widowes that are desolate , without friends and goods , are commended to the liberalitie of the Church . Leuit . 25. 35. If thy brother be impouerished , and hath the trembling hand , thou shalt releeue him , as a stranger or soiourner , so shall he liue with thee . By the trembling hand , is meant the man that workes hard for his liuing , and yet cannot by his labour get things necessarie , but must needes stretch out his hand , to others that are in better state for helpe . Here two Questions may further be made . First , whether we must giue almes to beggers ? I meane such as goe from doore to doore : for they come vnder the degrees of needie persons . Ans. Beggars are of two sorts : either such as are strong , able to labour , and doe somewhat for their liuing ; or such as are weake and impotent , vnable to take paines for the maintenance of themselues , or those that belong vnto them . The first sort , are not to be reiceued . For touching them , the Apostle hath giuen this rule , He that will not labour , must not eate , 2. Thess. 3. 10. 12. Euery man must liue by the labour of his owne hands , and feede vpon his owne bread . Againe , such beggers are theeues & robbers , because they steale their labour from the Church and Common-wealth , which is as profitable , as land and treasure . In the old Law , if two men striued together , and the one had wounded the other ; the offender was inioyned , not onely to pay for the healing , but for the losse of his time also . Exod. 21. 19. And in like manner , ought such persons to beare the punishment , both of their theft , and of the losse of their labour . And the truth is , they that giue to them in this their loose life , doe maintaine them in wickednes . Yet here one Caution is to be remembred : that , if such a man be in extreame neede , he must be helped , rather then he should perish . And the Magistrate is to punish him for his idlenes ; and to compell him to labour . The Magistrate , I say : for priuate persons haue no authoritie to inflict punishment in this case . As for the other sort , that are vnable to worke , they are not allowed by the word of God , to gather their almes themselues by begging from doore to doore , but to be releeued at home in their houses . Deut. 15. 4. There shall not be a begger in thee . v. 11. there shall be euer some poore in the land . Here the holy Ghost makes a plaine difference , between the poore and the begger , forbidding the one , and commanding to helpe the other . Saint Paul likewise distinguisheth of widowes , whereof some haue rich kindred , and they are to be prouided for by them , 1. Tim. 5. 4. Others are destitute of friends and kindred , by whome they may be releeued , and such he willeth to be maintained by the Church . v. 16. And this is no toleration or approbation of beggers . Againe , the begging of almes is the very seminarie of vagabonds , rogues , & stragling p●●sōs , which haue no calling , nor are of any corporation , Church , or commonwealth . Yea it doth proclaime to the world , in the eares of all men , the shame either of the Magistrate who restraines it not , hauing authoritie : or of the wealthie and able , that they haue no mercy or compassion . It is also a great disorder in commonwealths . For the boldest and most clamarous begger , carries away all the almes from the rest : and so releefe is distributed both vnwisely and vnequally . And howsoeuer it is the good law of our Land , agreeable to the law of God , that none should begge that are able to labour , and all men are bound in conscience to see it obserued , that haue any care of the good of this Church and commonwealth : yet it is a plague of our times , and greatly to be bewailed , that it is neglected , and not put i● execution . In the Second place it is demanded , whether we must put a difference betweene persons and persons , in giuing our almes . Ans. There be three differences of men , that are in neede . The first , is a mans owne : And such are they , that be of his houshold , for which he that makes not provision , is worse then an Infidell , as the Apostle speaketh , 1. Tim. 5. 8. Those also which are of a mans own blood , as father and mother , &c. Mat. 15. 5 , 6. Now contrarie to this sort are strangers , to whome we must not giue . For to neglect a mans own , and to bestowe it vpon forrainers , vnlesse there be iust and necessarie cause so to doe , is a sinne against the law of nature A second difference of men is this . Some are of the houshold of faith . Saint Pauls rule is this , that we preferre them before the other , Gal. 6. 10. Doe good vnto all men , but specially to them that are of the houshold of faith . A third difference . Some are our owne poore , of our towne , land , & country : & some be strangers in the same respects . Now , howsoeuer we are debters to all that we can doe good to : yet those that are neerer to vs in habitation or neighbourhood , are to be respected and releeued before others . This the Lord commandeth , Deu● . 15. 7. If one of thy brethren with thee be poore , within any of thy gates in thy land , which the Lord thy God giueth thee ; thou shalt not harden thy hart , and shut thine hand from him . And these beeing releeued , we may in the next place afford our helpe to others . Thus did the good Samaritane , in case of necessitie , practize his charitie vpon a stranger , Luk. 10. 33. and is therefore commended by our Sauiour Christ. III. Question . How much releefe must every man giue ? Ans. We must put a difference betweene the almes of priuate men , and of Incorporations or Churches . Touching priuate mens almes , the Scripture hath not determined how much must be giuen , but hath left it to the discreet consideration of euery Christian. And yet it must be remembred , which the Apostle saith , that he that soweth sparingly , shal reape sparingly . And againe , Let euery man giue , as he hath determined in his owne heart . Lastly , he giues a commandement touching the quantitie of giuing , that euery first day of the weeke , euery one lay aside by himselfe , and lay vp as God hath prospered him ; that is , according to the abilitie , wherewith God hath blessed him . 1. Cor. 16. 2. But two cautions are proprounded in the word , touching this quantitie . First , that we must not so giue almes , that others be ●ased , and we our selues grieued . 2. Cor. 8. 13. It is not Gods will , that we should giue all that we haue in almes , and keepe nothing for our selues , but that we keepe a due proportion in giuing , and doe that good to others , whereby we may not our selues be hindred or oppressed . Our foūtaines and riuers must runne , to serue the necessitie of the stranger , in vse . Prov. 5. 16 , 17. But yet the right must remaine our owne , we may not giue away fountaine and water , and all . Luk. 3. 11. He that hath two coates , let him part with him that hath none , that is , he that hath things necessarie and in abundance , let him giue freely , yet so as he reserue one coate to himselfe . Here the Papist is iustly to be blamed , who holdeth it a state of perfection , to giue away all , and to liue by begging . For this can not be , seeing it is against Gods commandement , who will haue some giuen , and not all , one coate not both , and so is a state rather of sinne and imperfection . Secondly , in the case of extreame necessitie ( and not otherwise , ) we must enable our selues to giue almes , though it be by the selling of our possessions , Luk. 12. 33. Sel● that ye haue , and giue almes : our Sauiours meaning is , in the case of extreame necessitie ; when there is no other way to releeue those that are to be releeued . Dauid notes it as a propertie of a mercifull man , that he disperseth abroad , and giues to the poore , Psal. 112. 9. It was practised by the Primitiue Church , in the times of persecution , in the like case . Act. 4. 34. 35. And the Church of Macedonia , though they were in want themselues , yet supplied the extreame want of other Churches . 2. Cor. 8. 1 , 2. Now touching the almes of whole bodies , and Churches , this is the Rule : that , they should maintaine the poore with things necessarie , fit , and conuenient , as meate , drinke , and cloathing . 1. Tim. 5. 16. And this serues to con●ute a grosse errour , maintained by learned Papists ; who hold , that whatsoeuer a man hath , aboue that which is necessarie , to nature and estate , he should giue it in almes . But the truth is otherwise : for a man may and ought to giue almes more liberally , when he hath abundance , yet so , as he is not bound to giue all , but may reserue euen part of his superfluitie , for the publicke vse of Church and Common-wealth . And to this purpose , is that which our Sauiour saith , luk . 3. 1● . He that hath two coates , that is , things necessarie and superfluous , must giue but one , and that in the case of the greatest necessitie ; meaning thereby , that all superfluitie must not be giuen in almes , sauing onely in the case aforesaid of extreame want . IV. Question . How many waies is a man to giue almes ? Ans. Three waies . First , by free giuing to the poore . Secondly , by free lending : for this is oftentimes , as beneficiall to a man , as giuing . For this ende , there was a law giuen , Deut. 15. 8. Thou shalt open thy hand vnto thy poore brother , and lend him sufficient for his neede which he hath . Luk. 6. 35. Lend , looking for nothing againe . Exod. 22. 25. If thou lend money to the poore with thee , thou shalt not be an vsurer vnto him , thou shall not oppresse him with vsurie . Thirdly , by remitting due debt , in case of mens decay and extreame pouertie . Exod. 22. 26. If thou take thy neighbours rayment to pledge , thou shalt restore it vnto him , before the sunne goe downe . 27. For that is his couering onely , and this is his garment for his skin : wherein shal he sleepe ? therefore when he crieth vnto me ( for colde and necessitie ) I will heare him : for I am mercifull . According to this law , Nehemiah exhorteth the Rulers and Princes of the Iewes , that had oppressed their poore countrey-men , saying , Ren●it vnto them the hundreth part of the siluer , and of the corne , of the wine , and of the oyle , that ye exact of them for loane . Nehem. 5. 11. V. Question . How should almes be giuen , that they may be good workes , and pleasing vnto God ? Ans. For the right manner of giuing , sundry things are required , but specially these sixe . First , a man must consecrate himselfe , and all the gifts that he hath & enioyeth , to God and his honour . This dutie is commended in the Church of Macedonia , that they gaue their owne selues , first to the Lord , and after vnto them that were in neede , by the will of God. 2. Cor. 8. 5. And thus the Prophet Esay foretelleth , that the citie Tyrus being conuerted , should consecrate themselues , and their goods to the Lord. Esa. 23. 18. Yet her occupying and her wages shall be holy vnto the Lord : it shal not be laid vp nor kept in store , but her marchandise shall be for them that dwell before the Lord , to eate sufficiently , and to haue durable cloathing . Secondly , we must giues almes in faith . How is that ? first , we must be perswaded , that we are reconciled to God in Christ , and stand in his fauour : and then our almes shall be accepted . For , no worke of the person can please God , before the person himselfe be approoued of him . Secondly , we must depend vpon God by faith , for the good successe of our almes . Saint Paul compares the poore man to a field well tilled , and almes to the sowing of seede , which hath a most plentifull haruest of blessing following it , 2. Cor. 9. 6. Now as the husbandmā , casting his seed into the earth , waiteth vpon God for the fruit thereof , Iam. 5. 7. so must the good man that giues almes , depend vpon God for the euent thereof . Salomon saies , He that hath mercy vpon the poore , lendeth to the Lord , and the Lord will recompence him that which he hath giuen , Prou. 19. 17. Vpon these groūds must our faith rest , when we doe good to the poore . Thirdly , we must giue in simplicitie . Rom. 12. 8. He that distributeth , let him doe it with simplicitie , that is , of meere pity and compassion , and not for any sinister respect , pleasure , or praise of men . Mat. 6. 3. When thou dost thine almes , let not thy left hand know , what thy right hand doth . Fourthly , we must giue in loue . 1. Cor. 13. 3. Though I feede the poore with all my good : &c. and haue not loue , it profiteth me nothing . Fiftly , in iustice . For we must not giue other mens goods , but our owne truly gotten . Esa. 58. 7. The true fasting is , to breake thine owne bread to the hungrie , to bring the poore that wander , into thine owne house , &c. Sixtly , with a bountifull and chearefull minde . 2. Cor. 9. 7. As euery man wisheth in his heart , so let him giue , not grudgingly , or of necessitie : for God loueth a chearefull giuer . Our almes must not be extorted , but franke & free . And hence it followeth , that there ought to be no begging from doore to doore , in a Christian Commonwealth . For that shewes , that men part with their almes , of a niggardly and compelled minde . And thus much of the Remedie . Sect. 2. In the next place followeth the Fruit of the Remedie , in these words , And all things shall be cleane vnto you . Here first , I will speake of the false , and then of the true and right fruit of Liberalitie . The false Fruit is this , that , giuing of almes doth merit forgiuenes of sinne , and satisfie the iustice of God , for the temporall punishment thereof . That we may the better see the errour of this doctrine , I will answer their arguments . Obiect . I. First , they alleadge out of this text , that giuing of almes makes all things cleane vnto vs. Ans. We must vnderstand the text , thus . If we turne to God , beleeue in Christ , and leaue all our sinnes , then are we cleane , and all our actions , and consequently our almes-giuing shall be cleane vnto vs : for to the pure all things are pure . Now almes and other things , are then said to be cleane vnto a man , when he beeing himselfe pure , maketh and hath a pure vse of them . Obiect . II. Dan. 4. 24. Redeeme thy sinnes , by giuing of al●… . Ans. This place maketh against the Papists : for by sinnes , the Prophet vnderstandeth both the guilt , & also the punishment . Whereas they affirme , that the guilt of sinne cannot be redeemed , but by Christ alone , and man onely is to satisfie for the temporall punishment of sinne . Secondly , the word which they translate redeeme , doth properly signifie ( as it is in the Chalde paraphrase ) to breake off . As if the Prophet should haue said , Thou art , O King , a mightie Monarch , and thou hast vsed much iniustice and crueltie : therefore , now repent thy selfe , and breake off the course of thy sinnes , and testifie thy repentance , by doing iustice , and giuing almes to the poore , whom thou hast oppressed . Thirdly , the word in the ancient Latine translations , signifieth to amende ; and then it beareth this sense : Amend thy selfe , and the course of thy life , and let thine iniustice be turned into iustice , thy crueltie into mercie . Obiect . III. Make you friends with the riches of iniquitie , that when ye shall want , they may receiue you into euerlasting habitations , Luk. 16. 9. Ans. Receiuing here mentioned , is not by way of merit , as though a man could deserue it by giuing almes , but either by way of heartie praiers made by the poore , that they may be receiued , or els because their almes shall be vnto them a pledge and earnest , of their receiuing into Gods kingdome . Obiect . IV. Prou. 16. 6. By mercie and truth , iniquitie is redeemed . Ans. 1. Salomons meaning is , that by Gods goodnes , and not ours , iniquity is pardoned . 2. If by mercie , is meant mans mercie , then are we to vnderstand it thus ; that mercie and truth , are euident signes vnto vs that our sinnes are forgiuen , and not the working causes of remission . Obiect . V. Luk. 14. 14. And thou ( which giuest releefe ) shalt be blessed , because they can not recompense thee : therefore almes doe merit . Ans. When God promiseth reward to the giuing of almes , the promise is not made to the worke , but to the worker , and that not for the merit of his person , or worke , but onely for Christ his sake , in whome he is , by whose meanes he stands reconciled vnto God. And so men that practise charitie in giuing of almes , are rewarded with blessednes , not for their almes , but according to the mercie of God in Christ. Now followeth the Right fruit of Almes-giuing : and it stands in foure things . First , they are the way in which we must walke to life euerlasting . I say the way , not the cause either of life , or any other good thing , that God hath promised . Secondly , they are effects and fruits of our faith : yea , the signes and seales of Gods mercie to vs in Christ. To this purpose , S. Paul wisheth Timothie , 1. Tim. 6. 17 , 18 , 19. to charge them that be rich in this world , that they doe good , and be rich in good workes , and be readie to distribute , laying vp in store for themselues a good foundation , against the time to come , that they may obtaine eternall life . Now where is this foundation to be laide vp ? not in heauen , for that is impossible for vs , and it is laide vp for vs there alreadie by Christ ; but in our owne consciences , and that is our assurance of Gods fauour in this world , and life euerlasting in the world to come : of which assurance , this and other good works , are signes and seales vnto vs. Thirdly , almes comes in the way of restitution of those goods , that haue beene gotten fraudulently , though from whome , we know not . Thus Zacheus at his conuersion , for wrongs that he had done , he knew not to whome , gaue halfe his goods to the poore , and proclaimed restitution to those that could come forth and chalenge him . Lastly , aimes are a notable remedie against couetousnesse . For he that hath a mercifull heart , to bestow vpon the poore , shall easily be content with that he hath , and auoid that sinne whereby otherwise he falls into tentations and snares of the Deuill . 1. Tim. 6. 9. CHAP. VI. Of Iustice. Psal. 15. 2. He that walketh vprightly , and worketh righteousnes . THe substance of the whole Psalme is a Question , and an Answer . The Question is , who are the members of Gods Church vpon earth , that shall come to life eternall in heauē . ver . 1. The Answer , is made in the rest of the Psalme . And in this answer , is contained a description of the parties , by their properties and markes . The first marke is , walking vprightly ; that is , in truth and sinceritie of religion , which standeth in the sinceritie of faith , and a good conscience . The second note , is the practise of Righteousnes . Now Righteousnes , or Iustice , is twofold : the Iustice of the Gospel , and the Iustice of the Law. Evangelicall iustice is that , which the gospell reveales , and not the Law ; to witte , the obedience of Christ in his sufferings , and fulfilling of the law , imputed to them that beleeue for their iustification ; and this is not here meant . Legall iustice is that , which the law revealeth , and withall requireth . And it is either vniuersall , or particular . Vniuersall iustice , is the practise of all vertues : or that , whereby a man obserues all the commandements of the law . Of this Paul speaketh , Rom. 10. 5. in which place , he opposeth it to the righteousnes , which is by faith . And Zacharie and Elizabeth , are said to be iust before God , Luk. 1. 6. namely , by this vniuersall iustice ; because they walked in all the commandements , and ordinances of the Lord , indeauouring in althings to please him . Particular iustice is that , whereby we giue to euery man his right , or due : and of this Dauid here speaketh . The reason is , because if it were not so , then this second marke should comprehend vnder it all the rest ; and so there would be no good distinction of these properties , one from the other . Particular iustice , is two-fold ; in distribution , or in exchange , and contract . Iustice in distribution is that , which keepes a proportion in giuing to euery man that honour , dignitie , reuerence , reward , or punishment , that is due vnto him . Of this , there are mooued principally two Questions . I. Question . What is that iudgement , which men are to giue , and hold , one to and of another ? Ans. Iudgement , is of two sorts : publicke , and priuate . Publicke , which is giuen and administred by a publicke person , in a publicke place . Such is the iudgement of the Magistrate , when he acquitteth or condemneth men , as their deserts are , to temporal punishment . Of which we may read , 2. Cron. 19. 6. Psal. 58. 1. Such also is the iudgement of the Prophet , or Minister , whereby he doth openly pronoūce to mē , that beleeue & repent , that their sinnes are remitted , or retained , 1. Cor. 14. 24. or that , whereby he delivereth obstinate sinners vp vnto Satan , by the censure of Excommunication , or Suspension . 1. Cor. 5. 3. 4. 5. Priuate iudgement is that , whereby one man giues iudgement privately of another . And touching it , we are to consider two points . First , of what things iudgement must be giuen . Secondly , how we are to giue iudgement . For the first ; we must giue iudgement of three sorts of things ; of mens facts , of their doctrines , and of their persons . Touching facts ; the Apostle Paul would not haue vs to haue fellowship , with the vnfruitfull workes of darkenes , Eph. 5. 11. but rather to reprooue them , because they are subiect to our iudgement : and being reprooued by vs , they are iudged of vs. And our Sauiour doth therefore command vs , when our brother trespasseth against vs , to goe and reprooue him , because his actions are liable to our censure . Secondly , the doctrines of men are to be iudged by vs. Try the Spirits , whether they are of God , or no , 1. Ioh. 4. 1. The spirituall man iudgeth all things , that is , all doctrines . 1. Cor. 2. 15. And our Sauiour saith , You shall know them by their fruits ; that is , partly by their doctrine , & partly by their liues , being iudged according to the rule of Gods word . Mat. 7. 20. Thirdly , we may iudge of the persons of men . Now men are of two sorts : either in the Church , or out of the Church . The members of the Church , must be iudged by the iudgement of charitie , not of infallibility . They that are out of the Church , we must suspend our iudgements concerning them , and leaue it to God. For , what haue I doe ( saith the Apostle ) to iudge those that are without ? 1. Cor. 5. 12. We may try and examine the person , but we must reserue the iudgement of condemnation to God alone . The second point , is ; How we are to iudge one of another . Ans. The right manner of iudging according to the word of God , I will lay downe in sixe Rules . The first is ; If we know any good thing by any man , whether vertue , or action , we are willingly to speake of it , to commend it , and glorifie Gods name in it , and for it . Thus Paul affirmeth , that the Churches of Iudaea , when they heard the word which he preached , glorified God for him . Gal. 1. 23. The second Rule ; If we know any euill , sinne , vice , or offence by any man , there is a time when we may , and a time when we may not speake of it , and that with good conscience . For the better keeping of this Rule , foure cautions are to be remembred . First , he that will giue sentence of another man , must in the first place , purg and reforme himselfe . To this purpose , Christ commandeth , first to plucke the beame out of our owne eie , and then shal we see clearely , to cast out the more out of our brothers eie . Matth. 7. 5. And he that will not doe this , in iudgeing another , he condemneth himselfe . Rom. 2. 1. Secondly , we must be rightly and truly informed in the matter , before we giue iudgement . This was Gods owne practize , who came downe to see , whether the sinne of Sodome was answerable to the crie , Gen. 18. 21. Thirdly , our loue and charitie , must order and direct , both our speech and our iudgement of others , that we speake not of them without deliberation . For he that vpon hatred , reports the euill he knoweth by another , is a backebiter . When Doeg the Edomite came , & shewed Saul that Dauid was gone to the house of Abimelech , he tolde no more then the truth ; and yet because it proceeded from an euill minde , therefore Dauid accuseth him of hatred , backebiting , slaundering , and vnrighteousnes . Psalm . 52. 1. 2. Fourthly , he that speakes the euill he knowes by his neighbour , must haue the testimonie of his owne conscience , to assure him that he hath a calling to doe it . Now a man is called by God , in three cases . First , when he is commanded by the Magistrate , to testifie what he knoweth . Secondly , when an euill that is in his neighbour , is to be redressed by admonition . Thirdly , when an euill is to be preuented , that it spread not abroad to the infection of others . These caueats obserued , we may speake the euill we know by others , truly and with an vpright conscience . But if they cannot be concealed , rather then a man should blaze abroad the faults of others , wherevnto he is privie , he ought to be silent : remembring alwaies the saying of Salomon , that it is the glory of a man , to passe by an infirmitie , and not to take notice therof , but by loue to couer a multitude of sinnes . Prov. 19 : 11. The third Rule . When a mans speech or action , is doubtfull , and may be taken either well or ill , we must alwaies interpet it in the better part . When Christ was brought before Caiphas the high priest , there came two witnesses against him , who affirmed something of him , which he had spoken : but because they changed and misconstrued his words , turning them to a wrong sense , therfore they are called by the Holy Ghost , to their perpetuall shame and reproch , false witnesses . Mat. 26. 90. Againe , the Apostle saith , that Loue thinkes no euill , 1. Cor. 13. 5. therefore loue takes euery speech and action in the better sense . The fourth Rule . Touching secret offences of our neighbour , we must suspend our iudgement of them . The reason is , because loue alwaies hopes the best , and thinkes no euill , 1. Cor. 13. 5. And our Sauiours rule is , If thy brother trespasse against thee , first reprooue him priuately , betweene thee and him , and goe no further , if that will preuaile . Mat. 27. 15. The fift Rule . Against an Elder , receiue not an accusation vnder two or three witnesses , 1. Tim. 5. 19. By an Elder , vnderstand ministers , civill gouernours , and all superiours . And if we must not receiue , then much lesse may we frame an accusation against them . This may be a lesson for all inferiours to learne , who take libertie to themselues , to speake what euill they please of their gouernours . The sixt Rule is , concerning ministers . The Spirit of the Prophets , is subiect to the Prophets , and not to priuate persons , 1. Cor. 14. 32. Indeede priuate persons haue power to examine and try their doctrine and ministry : but they must goe no further : for they haue no power to giue iudgement , either of their ministers doctrin , or persons . The doctrine & manners of teachers , are subiect to the censure of Prophets onely . For example : A priuate man saies , that he may excommunicate , at his pleasure , those that sinne , if he proceed according to the three degrees mentioned , Mat. 18. But this is in him a fault ; for he must not iudge in this case , at his owne pleasure , but his iudgement must follow the iudgement of the Church : and when the Church hath giuen censure , then may the priuate man proceede to censure , and not before . So saith our Sauiour Christ , Mat. 18. 17. If he heare not the Church , after the Church hath iudged him , let him be vnto you as a heathen & a publicane . Here if the Question be made , how a man may with good conscience giue iudgement of his owne selfe ? I answer , by obseruing two Rules . First , a man must alwaies in the presence of God , iudge himself in regard of his sinnes , both of hart & life , 1. Cor. 11. 31. If we should iudge our selues , we should not be iudged . And this iudgement of a mans selfe , must not be partiall , but sharpe and seuere , with true humiliation and lowlines of heart . For this is a true ground of all charitable iudgement of others . Secondly , before men a man must suppresse his iudgement of himselfe , and be silent : no man is bound either to praise or dispraise , to excuse or accuse and condemne himselfe before others : and grace must teach him thus much , not vainely to commend or boast of of his owne gifts and actions ; but rather to burie them in silence , and referre them to the iudgement of others . Now to conclude this point . The doctrine deliuered , is most necessarie for these times . For the fashion of most men is , to giue rash and sinister iudgement of others ; but themselues they will commend , and that highly . If any thing be euill saide or done , all men must haue notice of it . If a thing be doubtfull , it is alway construed in the worser part . If a thing be done of weaknes and infirmitie , we aggrauate it , and make it a double sinne . We are curious in searching and inquiting into the liues of others , that we may haue something to carpe and finde fault with . But let this be remembred , that as we iudge , so we shall be iudged ; first , of God by condemnation , and then by hard and vnequal iudgement from others . Againe , what is it that makes men to be open mouthed , in declaring and censuring our faults , but this ; that we open our mouthes to the disgrace and defamation of others ? Wherefore , if we would haue other men to iudge of vs , and our actions in loue , we must also make conscience , to giue charitable iudgement of them . II. Question . How one man should honour an other ? Ans. That we may rightly honour men , we must first know the causes , for which men are to be honoured . And that the causes of honour may be conceiued , I will lay downe this Ground . Honour is in the first place , principally and properly , to be giuen vnto God. 1. Tim. 1. 17. To God onely wise , be honour and glorie . The reason hereof is rendered in the Lords prayer ; be cause his is kingdome , power , and glorie . Againe , God is goodnes it selfe : his goodnes and his essence are one and the same : therefore honour is due to him in the first place . Now euery creature as it commeth neare vnto God , so it is honourable , and the more honourable , by how much nearer it commeth vnto him . But man especially , by how much nearer he commeth to God in diuine things , by so much more is he to be honoured in respect of other creatures . From this Ground doe follow these Conclusions . First , that Man is first of all to be honoured , for vertues sake : because therein principally , standes the internall image of God , Rom. 2. 10. To euery man that doth good , shal be honour , glorie , & peaece ; to the Iew first &c. Now whereas the Question might be , Who is the Iew , to whome this honour must be yeelded ? Paul answers , vers . 29. that he is not a Iew , which is one outward , but he is a Iew , who is one within . And the circumcision is of the heart . And Salomon saith , that Honour is vnseemely for a foole , Prou. 26. 1. And the Holy Ghost to the Hebrewes saith , that by faith , our Elders were well reported of . The Heathen man Marcus Marcellus a Romane , dedicated a Tēple to the Goddesse of Honour , and the way to that temple was , by the house of Vertue . The Second Conclusion is , That man is to be honoured , not onely for vertue , but also for diuine representations of other good things : in a word , because one man before an other , heareth the image of some thing that is in God. As First , of his Maiestie . Thus the King is honoured , because in his Maiestie and state , he carrieth a resemblance of the power and glorie of God : so as that which is saide of God , may be also spoken of him . Hence it was , that Daniel said to Nebuchadnezar : O King , thou art a King of Kings , and why ? for the God of heauen hath giuen thee kingdome , power , strength and glorie , Dan. 2. 37. Secondly , of his Dominion . Thus the husband is to be honoured of the wife , because he beareth before the woman , the image of the glorie of God ; yea , of his prouidence , wisedome , Lordship , and gouernment . 1. Cor. 11. 7. Thirdly , of his Paternitie : and so the father is honoured of the sonne , because he beares in his person the image of Gods paternitie , or father-hoode . Fourthly , of his Eternitie ; and hence it is , that honour is giuen to the aged before the young man , because he beareth the image thereof . Thus we see that Diuine representations , doe imprint a kinde of excellencie , in some persons , and consequently doe bring forth honour . The third Conclusion is , That men are to be honoured , euen for the vertues of others . Thus the sonnes of Princes , are called by the honourable name of Princes . The children of Nobles , are esteemed by birth Noble . Thus Dignities doe runne in discent , and the posteritie is honoured in the name of the ancestours , but principally for the vertues of the a●ncestours . The fourth Conclusion is , Men are to be honoured for their Riches . I meane not for riches simply , but for the right vse of riches ; namely , as they are made instruments , to vphold and maintaine Vertue . If it be said , that to honour rich men , is to haue the faith of the Lord Iesus Christ in respect of persons , Iam. 〈◊〉 . 1. I answer : In that place , we are not sorbidden to honour rich men : but the Apostles meaning is , to reprooue a fault of an other kinde , when men preferre riches before pietie ; when rich men are honoured beeing vngodly , and when godly poore men are despised and reiected , because they are poore . Now hauing premised the Ground , we come to giue Answer to the Question before propounded . A man therefore is to honour euery one in his place , whether he be his superiour , equall , or inferiour . Yea there is a kinde of honour to be performed to a mans owne selfe . The truth of this Answer we shall see in the particulars that follow . Sect. 1. Touching the honouring of Superiours , these Ruies are to be obserued . First : All Superiours must haue reuerence done vnto them , whether they be Superiours in age , in gifts , in authoritie , or howsoeuer , and that because they are superiours . The actions of Reuerence due to all superiours , are principally sixe . The first is , to rise vp before the superiour . Levit. 19. 32. Thou shalt rise vp before the boare head , and honour the person of the old man. The second , when they are comming toward vs , to goe and meete them . Thus , when Abraham saw the three Angels comming toward him , he ranne to meete them from the tent doore , Gen. 28. 2. And king Salomon , when his mother Bathsheha came towards him , to speak vnto him for Adoniah , the text saith , he rose vp to meete her , 1. King. 2. 19. The third , to bow the knee before the superiour . Thus wee read in the Gospell , that a certaine man comming to Christ , as he was going on the way , kneeled vnto him , Mark. 10. 17. Thus Abraham ranne to meete the three Angels , and bowed himselfe to the ground . Gen. 28. 2. And the same Abraham , els where , bowed himselfe before the people of the Land of the Hittites , Gen. 23. 7. The fourth , to giue them the first and highest seat or place . This our Sauiour Christ meaneth in the parable , wherein he willeth those who are invited to a banquet , to yeeld the chiefest place to them , that are more honourable then themselues . Luk. 14. 7. And it is set downe as a commendation of Iosephs brethren , that they sate before him in order , the eldest according to his age , & the youngest according to his youth , Gen. 43. 33. Here we must remember ; that though in common practise among men , the right hand is a note of superioritie , yet in Scripture the practise is contrarie . For in the article of our Creede , Sitting at the right hand signifieth , the inferioritie of the Mediator , in respect of the father ; though it be a token of his superioritie , in regard of the Church . And so must the place be vnderstood , ( 1. King. 2. 19. where it is said , that Bathsheba sate at the right hand of Salomon , ) namely , that it was an argument of Superioritie , whereunto he preferred her before the people ; but it shewed her infirmitie in regard of Salomō himself . And this custome is frequent , both in the scriptures , & in humane writers . The fift , to giue libertie of speaking in the first place . This was the practise of Elihu , one of the friends of Iob , who beeing the youngest in yeares , dared not to shew his opinion , till Iob and others , who were his ancients had spoken . But when they had left off their talke , then he is said to haue answered in his turne , Iob. 32. 6. 7. 17. The sixt , to giue the titles of reverence to all superiours . Sara according to this rule , called Abraham Lord , 1. Pet. 3. 9. The man in the Gospell , comming to learne something of Christ , cals him by this name , Good Master , Mar. 10. 17. And Anna rebuked by Eli , answered him with reuerence , and said , nay , my Lord. 1. Sam. 1. 15. The second Rule touching honour due to superiours , is more speciall , touching superiours in authoritie ; namely that they also must be honoured . And this honour shewes it selfe in foure things . The first is , speciall reuerence : which stands in the performance of two duties . The former is , to stand when our superiors doe sitte . For thus Abraham after he had receiued the Angels into his tent , and prepared meat for them , serued himself by them vnder the tree , giuing attendance , while they did eate , Gen. 18. 8. In like manner , when Moses sate in iudgement , the people are said to haue stood about him , from morning vntill euening , Exod . 18. 13. The latter is , not to speake , but by leaue . A dutie alwaies to be obserued , but specially in the courts of Magistrates . Example whereof we haue in Paul , who beeing called before Foelix the gouernour , did not speake a word , vntill the gouernour had beckened vnto him , & giuē him leaue . Act. 24. 10. The second thing is , subiection ; which is no thing els but an inferioritie , whereby we do ( as it were ) suspend our wills and reasons , and withall cause them to depend ( in things lawfull and honest ) vpon the will of the superiour . This subiectiō is yeelded to the authoritie of the superiour , and is larger then obedience . The third is , obedience ; whereby wee keepe and performe the expresse commandement of our superior , in all things lawfull and honest , It standeth in sundry particulars , as First , it must be in the Lord , and as to the Lord himselfe , Whatsoeuer ye doe ( saith the Apostle , ) doe it heartily , as to the Lord , and not vnto men , Col. 3. 23. Againe , obedience must be performed euen to superiours that are euill . Thus Peter exhorts seruants to be subiect to their Masters , in all feare , not onely to the good and courteous , but also to the froward , 1. Pet. 2. 18. Thirdly , it must be done to Rulers , in whome we see weaknesses . For their infirmities ought not to hinder or stoppe our dutie of obedience , considering that the commaundement of honouring the father and mother is generall without exceptiō . Fourthly , it is to be performed to them that are Deputies to Rulers , yea which are deputies of deputies . Submit your selues ( saith Peter ) vnto all manner ordinance of man , for the Lords sake , whether it be vnto the King as vnto the superiour , or vnto gouernours , as vnto them who are sent of him , &c. 1. Pet. 2. 13 , 14. Fiftly , though punishment be wrongfully , and most vniustly imposed by Rulers , yet it must be borne without resistance , till we can haue our remedie . For this is thankeworthie , if a man for conscience toward God , indure griefe , suffering wrongfully . 1. Pet. 2. 19. The practise of this we may see in Hagar , the handmaid of Sara , who is commanded by the Angel , to returne againe to her dame , and humble her selfe vnder her hands , though shee had dealt very roughly with her , Gen. 16. 9. The fourth thing due to Superiours in authoritie , is Thankesgiuing , in praising God for their paines , authoritie , and gifts principally . Thus Paul exhorts , that praiers , intercessions , and thankesgiuing , be made for Kings , and all that be in authoritie , 1. Tim. 2. 1. The reason is , because beeing ouer vs in authoritie , we haue the benefit of their gifts and authoritie . Gen. 45. 9. Sect. 2. In the second place commeth to be considered , our honour due vnto our Equalls . Concerning which , there be two Rules . I. Rule . Equalls , must esteeme better of others , then of themselues . Thus Paul exhorts all men , in meekenes of minde , without contention or vaine-glorie , to esteeme others better then themselues . Phil. 2. 3. II. Rule . Equalls , in giuing honour , must goe one before another . Rom. 12. 10. where the Apostle saith not , in taking honour , because the dutie by him prescribed , concernes not all persons , but those alone who are of a like or equall condition . Sect. 3. A third sort , to whome honour is to be yeelded , are Inferiours . And the honour due vnto them is , without all contempt , in meeknes of Spirit , to respect them as brethren . This dutie the Lord commands expressely to the King ; That his heart be not lifted vp above his brethren . Deut. 17. 20. The same was the practise of Iob , who saith of himselfe , that he did not contemne the iudgement of his seruant , or of his maid , when they did contend with him , Iob. 31. 13. Naaman the Syrian , thought it no disgrace , to be advised and ordered by the counsell of his seruants . 2. King. 5. 13. And true it is , that all superiours ought to keepe their state and place ; yet so , as they haue respect also to such as are inferiour to them , without scor●● or contempt . Sect. 4. 〈◊〉 Lastly , there is a kind of honour to be performed to a mans owne selfe , which duty the Apostle exhorteth vnto , Phil. 4. 8. where he saith ; If there be any vertue , if there be any p●●ise , thinke on these things . By which he would teach vs , not onely to tender the honour of our superiours , equalls , and inferiours , but euen of our selues , in seeking after vertue and praise that followeth after it . But how should a man in righteous manner honour himselfe ? Ans. By obseruing two rules . I. Rule . We must preserue our selues in body and soule ; specially , we must keepe the body , that it be not made an instrument of sinne . For when we doe vse our bodies as instruments of vncleanes , then doe we bring a shame vpon them . And it is the will of God , that euery man should know how to possesse his vessel in holines and honour , 1. Thes. 4. 4. 5. And that which is said of the bodie , is to be vnderstood of the hand , the heart , the tongue , and all the parts and members thereof . II. Rule . If we would truly honour our selues , we must honour God in all our waies . For God will honour them , who honour him , 1. Sam. 2. 30. Now to honour God , is to honour him according to his will and word , in the duties of good conscience and good life . On the contrarie , they that dishonour God , God will dishonour them before all the world . And this must teach vs , even to dedicate our selues to God and his providence , in the whole course of our callings , whether in the Church or Commonwealth . &c. &c. &c. &c. &c. &c. Faults escaped in the most Copies are thus to be amended . Pag. 2. lin . 11. dele and. 19. 16. hedenies , he denies . 59. 11. mumnednesse , nummednesse . 222. 〈◊〉 . eight , eighteenth . 250. 16 , 17. dele and. 290. 16. one Question , two Questions . 316. pen●lt . ye must , yea must . 317 8. qualified . qualified . 318. 18. Nor , Now. 351. 21 , 22 , 23. Questions about Adoration are two . I. Q. read , Question about Adoration is , To what &c. 354. 22. their , they . 356. 20. appearetht , hat , appetreth that . 363. 2. God , Gods. 377. 12. delc not . 382. 12. vrath , wrath . l. 25. or , of . 383. 6. dele the. 392. 25. he , be . 398. 7. it , is . l. 17. Statues , Statutes . 401. 3. possible , possibly . 409. Margin . Quintil. Quimchi 448. 23 Sect. 2. Sect. 3. 449. 11. Sect. 3. Sect. 4. 456. 21. abour , labour . 464. ult . Tthird , Third . 470. 10. the , to the. 478. 25. bed chamber , bride-chamber . 484. 30. off , cut off . 493. 3. iudgemen , iudgement . 553. 28. or selues , our selues . 619. 27. doe , to doe . 630. 1. infirmitie , inferioritie . Kind Reader . I intreate thee to be aduertised of two texts of Scripture , alleadged pag. 578 , 579. in way of proofe of a rule there mentioned . They were quoted and vttered in those very tearmes by the Author himselfe : But because they faulted in some words , and were not for matter so well filled to the point in hand , as was meete , I set vpon them a marke in my Copie , either to be explaned or wholly left out . Yet beeing in my absence , through the Printers hast , slipped in , much against my will , and now past helpe , I am forced to desire thee , for the time , in loue to passe by the examples themselues ; and onely to take the Rule for thy direction , in the vse of borrowed ornaments . Farewell . Notes, typically marginal, from the original text Notes for div A09365-e210 Prou. 18. 14. Rom. 14. 23. Hebr. 4. 12. Psal. 6. 6. and 22. 1 , 2. Psal. 119. v. 49 , 50. b Decret . de poenit . dist . 6. cap. 1. Caueat spiritual is iudex , vt sicut non commisit crimen nequitiae , itâ ●ō careat munere scientiae . c Iudices in caufis poenitentium . Bell. de poen . lib. 3. cap. 2. Concil . Trid. sess . ●4 . can . 9. Prolog . in Summ Antonni . Archicpisc . Florentini . Mark. 2. 10. Reu. 3. 8. 2. Cor. 5. 20. d Theophl . comment . in Ioan. 3. 34. & Hieron . l. 3. comment . in Math. super verba . Tibi dabo claues . Emanuel Sa. in Aphor. cō●essar●orum . Summa Angelica . capit . ●ides . paragr . 6 , 7. Concil . Trid. sess . 6. cap. 9. a Matth. 14. 31. Iam. 1. 6. Rom. 〈◊〉 . 20. Concil . Trid. ●ess . ●4 . can . 7. Psal. 19. 12. a Peceatum veniale , quod non tol●…t ordinem ad vltimum finem , vnde non meretur poenā aeternam , sed temporalem . Iacob . de Graphiis : Decision . aurcar . Cas. Consc. l. 1. cap. 6. 1. Ioh. 3. 4. Concil . Trid. sess . 1● . can . 13. Notes for div A09365-e1000 In the Treat . Page . 4. Notes for div A09365-e16860 Iam. 5. 〈◊〉 . * Splendida peccata . Act. 10. 1. Ioh. 3. 4. 4. Macul● . Act. 3. 〈◊〉 . 1. Tim. 1. 13. Iob 21. 14. Psal. 36. 〈◊〉 . 3. a Ignorant●● 〈◊〉 . b Ignorantia facti . Voluntas n●● cogitur . Rom. 7. 18. and 22. 23. Psal. 19. 13. Num. 15. 30. Math. 25. 42. 43. 〈◊〉 Gen. 4. 〈◊〉 Gen. 〈◊〉 . 20. Exod. 〈◊〉 . 7. & alias Exod. ●2 . 23. 27. Iam. 5. 4. 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 17. 30. Rom. 8. 〈◊〉 . 〈◊〉 Psal. 10. 〈◊〉 Exod. 〈◊〉 . 25. 1. Kin. 21. 2. ●in . 17. 1. Sam. 〈◊〉 . 25. Matth. 〈◊〉 . 1. Cor. 6. 〈◊〉 . 1. Tim. 〈◊〉 . 2● . Prov. 17. ●5 . 1. Tim. 5. 24. Rom. 6. 23. 2. Pet. 2. 21. Iam. 1. 15. Act. 15. 9. Pro● . 4. 23. Psal. 19. 12. Rom. 14. 〈◊〉 . 1 Dubita●te conscientiā . 2 ●rrante . 3 Repugnant● . How God saueth man. Act. 2. 38. Act. 16. 33. Mar. 10. 17. &c. Matth. 3. 8. Humiliation . 2. Sam. 12 , 13. Psal. 32. 5. Luk. 15. 18. Psal. 19. 12. 2. Cor. 8. 12. 2. Sam. 18. 33. Faith in Christ. Psal. 51. Repentance . Act. 11. 23. Ezek. 18. 21. New Obedience . Ioh. 15. 5. Iam. 2. 10. 2. king . 23. 25. Gen. 39. 9. 10. 2. Sam. 1● . 1● . Mark. 7. 7. 1. Cor. 8. vlt. Rom 14. vlt. 2. Cor. 10. 3● . Psal 143. 2. Dan. 9. 8 , 9. Rom. 8. 16. Psal. 15. S. Iohns 1. Epistle . 1. Ioh. 5 〈◊〉 . Rom. 5. 1. Chap. 3. 〈◊〉 . 2. Col. 3. 26. Rom. 8. 7. Gal. 3. ●6 . 2. Tim. 2. 19. 2. Pet. 1. 10. Distresse of minde in generall . Prov. 18. 14. In speciall . The Generall Remedie of all Distresses . The false way of ministring comfort . 〈◊〉 . Tim. 2. 4. Act. 17. 30. Esa. 49. 8. 1. Ioh. 5. 16. The Grounds of Comfort . 2. Cor. 8. 11. Math. 5. 6. Reuel . 21. 6. Psal. 10. 17. Psal. 145. 19. 2. Cor. 7. 9. Psal. 32. 5. Luk. 15. 17. 18. 2. Sam. 12. 13. 1. Iohn . 3. 14. Matt. 10. 41. The true way of bringing a man within the Covenant . Maior . Minor. Conclusio . Eccles. 〈◊〉 . 10. Cant. 3. 4. Examples . Iob. 6. 4. Iob. 13. 26. Iob. 16. 9. Psal. 6. The Occasion . The Effects of the Temptation . Iob. 30. 30. Iob 16. 8. The Remedie . Psal. 3● . Iob 39. 37. Rom. 8. 26. Exod. 14. 15. 2. Cor. 12. 9. 2. 〈◊〉 . 15. 26. Rom. 9. 3. Luk. 4. 18. Psal. 7. 7. 10. Remoouall of Doubts . 〈◊〉 Cor. 12. 9. 1. Sam. 2. Hab. 2. 4. Psal. 130. Rom. 4. 18. Psal. 6. and 77. Practise in case of Affliction . 2 Chro. 33. 11. 12 , Dan. 9. 10. 11. Lament 3. 40. Meditations in case of Affliction . Grounds . I. Gods providence . Rom. 8. 28. Esa. 45. 7. Amos 3. 6. Ierem 30. 11. Gen. 50. 19 , 20. 2. Sam. 16. 10. Gen. 45. 5. & 50. 20. II. Gods commādement . Mich. 7. 9. 1. Pet. 5. 5 , 6. III. Gods presence . Psal. 91. ●5 . Psal. 23. 4. Psal. 50. 15. Hab. 3. 2. 1. Cor. 10. 13. Phil. 1. 29. IV. Goodnes of Afflictions . Fruits of Affliction . Consideration . Gen. 42. 21. Humiliation . Luk. 15. 17 , &c. Amendment . Heb. 12. 11. 1. Cor. 11. 31. Ioh. 15. Abnegation . 〈◊〉 . Cor. 1. 9. Innosation . Hos. 5. 15. Patience . Rom. 5. 3. Obedience . Heb. 5. 8. Heb. 12. 7. Iob. 1. 2● . V Partakers in the Crosse. Des●●ring of Deliuerance . Gen. 6. 3. Ier. 25. 11. Dan. 5. 30. Gen. 15. 13. Exod. 12. 4● Act. 7. 25. H●b . 2. 2 , 3. Dan. 9. v. 2. Reu. 21. 4. Deut. 〈◊〉 . 22. Exod. 23. 28. Psal. 119. 82. Luk. 1. 13. pag. ●24 . 2. Cor. 4. 17. Heb. 10. 37. Temporarie Death . I. Preparation to death . Psal. 39. 4. Psal. 90. 12. Account death present . 1. Cor. ●5 . 56. Rom. 〈◊〉 . 14. 2● . &c. 1. Pet. 〈◊〉 . 11. Heb. 13. ●4 . 2. Cor. 5. 6. Phil. 1. 13. Apoc. 〈◊〉 . 4. 1. Ioh. 3. 〈◊〉 . Math. 25. 34. 1. Cor. 7. 31. Phil. 3. 20. Phil. 1. 23. Heb. 11. 10. Iohn . 1● . 20. Matth. 5. 4. Prou. 14. 13. Luk. 6. 25. Rom. 14. 17. Iob. ●1 . 13 , 14 , ●5 . Io● . 1● . 〈◊〉 . Prou. 14. 13. Luk. 12. 20. and 16. 22. Iob. 20. 5. II. Helpes in time of Death . Iohn 17. 〈◊〉 . Heb. 1● . ●3 . Gen. 49. 18. Ioh. 3. 14. 15. 1. Sam. 30. 6. 〈◊〉 . Cor. 1. 9. Satanicall molestation . Reuel . 20. 2. Psal. 91. 10 , 11. Math. 4. 5. Luk. 13. 16. Iob 13. Heb. 11 17. Gen 8. 20. Gen. 1● . Gen. 13. 3. Gen. 59. Tentatio f●●a . The Cause & Daunger . The Remedie . Eph. 4. 23 , 24. Prov. 4. 23. Coloss. 3. 16. Psal. 119. 1● . Psal. 119. 24. The violent Distresse . The Cure. Quo occultins peccatum . cō : mai●s 〈◊〉 . Groundes of possibilitie of pardon . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Augustin . 2. Chr. 33. 23. 2. 〈◊〉 . 7. 14. 15. The Case of Re●idination . The Moderate Distresse . Accipit suum , & remittit tu●… . How the body troubles the minde . Melancholy . Esca Diaboli . Balneum Diaboli . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strange alterations besides Melancholy . Notes for div A09365-e32260 2. Cor. 2. 16. Mal. 2. 7. Iob 3● . 23. Math. 5. 13 , 14. Ierem. 15. 19. Nehem. 8. 7. Matth. 5. 15. 2. king . 17. 9. Act. 8. 30. 2. Sam. 12. Math. 26. 75. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Tim. 3. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Ioannis de Thabia . Angell de Clavasio . Raymundi , &c. b Martini Azpilcust . Navarri , &c. c Emanuelis Sa. &c. d Franci● . Tolet . &c. e Iacobi de Graphii● à Capua , &c. * M. R. Green. ha● . * Coloss 4. 14. Hieron . pro. log . in Lu● & 〈◊〉 Catalog . Scriptor . Ecclesiast . Nicep . l. 6. c. 16. Luc. 11. Act. 1. 1. 2. Io● . 1. * So was Theoph . with Lukes copies . Act. 1. 1. * So did Theop. Luc. 1. 1. 4. and the Lad● and ●ers . 2. Ioh. v. 4. * This was also Theoph. his desire . Luk. 1. 4. Epist. dedicat . before the True Gaine . Notes for div A09365-e33020 Arguments from the light of nature , and Creation . Arguments from the gouernment of the world . Act. 14. 17. Arguments fró the light of Grace . A●…ments f●ó the light of Glorie . 〈◊〉 . Cor. 13. Tacit. lib. 5. 20. Plutarch . de ●…rit . ●●ac . The Authors and penmen of Scripture . The Matter of Scripture . Psal. 14. Effects of Scripture . 〈◊〉 . 8. 〈◊〉 . Properties of Scripture . Contra●ies . Testimonies . Obiections against the Scriptures . Obiect . 1. Obiect . 2. Obiect . 3. Obiect . 〈◊〉 . Ignorantia pravae dispositionis . Ignorantia 〈◊〉 privationis vel negationis p●●● . Obiect . 5. Obiect . 〈◊〉 . Obiect . 7. Obiect . 8. Obiect 9. Obiect . 10. Obiect . 11. Ioseph . Antiq. Iudaic. 〈◊〉 . 5. c. 10. fin● . Plin. nat . hist. lib. 36. c. ●5 . Obiect . 12. Obiect . ●3 . Obiect 1● . Exod. 34. 6. Icr. 9. 24. Dan. 9. 4. Heb. 11. 6. Matt. 28. 19. 1. Ioh. 5. 7. Ioh. 4. 24. Adoration . Deut. 10. 20. Gen. 8. 27. Esa. 6. 〈◊〉 , Dan. 9. 7. Matth. 15. 27. Rom. 13. 7. Matth. 10. 28. Matth. 10. 28. Rom. 13. 4. Psal. 37. 7. 1. Sam. 15. 26. Cleauing to God. Lawfull praier . Conditions before prayer . Conditions in prayer . Conditions after prayer . Of Imprecations . Of the Circumstances of Prayer . Of the Voice in prayer . Iam. 5. 9. Of Gesture in prayer . The Place of prayer . 1. Sam. 7. The Time of prayer . How Baptisme is necessarie , & why ? How Baptisme is not necessary , and why ? Exod 36. 25. Lib. de mirab . Script . cap. 33. Non in serpente , sed in Domini imperio & promisso , &c. Lib. sent . 4 dist . 41. quest . 2. impedit contrahendum matrimonium , & diti nit contractum . Bell. de matr . lib. 1. c. 30. Decr. Greg. lib. 4. tit . 11. c. 1. Concil . Trid. sess . 24. decrer . de reformatione Matrimon● , cap. 2. &c. Mark. 1. 4. Luk. 3. 3. Euseb. Eccles. Hist. l. 3. c. 23. Heb. 7. 25. Right vse after Receiuing . What Adoration is . Whether it be lawfull to flies When a man may flie ? The nature of an Oathe . When an oath bindes ? VVhen an Oath bindes not ? * Le-thannoth So it is expounded by the Hebrewe Doctors . Quintil. in Iud. 11. 40. Iethannu . The iust cause of a fash The right manner of fasting . The right ends of fasting . Euseb. Hist. Eccl. l. 5. c. 17. What is Ceremoniall in the Sabboth . ** a Cyrill . lib. 12. in Iohan. cap. 58. b Ad Casulanum . Epist 86. ad Ianuarium . Epist 119. c. 13. c Sermon . 5. de res●●rect . Obiections . Rest. Sanctification of Rest. Notes for div A09365-e50320 E duobus malis non minimum , sed n●ntrum eligendum . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Ambros. de obit . Theod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is required be●… we eate . What is required in our Eating . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . VVhat is required after out meate . Preparation of apparell . VVearing of apparell . * Non est bonum ludere cum Sanctis . 〈◊〉 . Ioh. 3. 17. * ex paraphernalibus . Matth. 18. 15. Heb. 11. 2. 
A09376	----	A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon the 11 chapter to the Hebrewes preached in Cambridge by that godly, and iudicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executours, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth. Perkins, William, 1558-1602. 1607 Approx. 1232 KB of XML-encoded text transcribed from 307 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A09376 STC 19677.5 ESTC S2273 23227728 ocm 23227728 26407 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Hebrews XI -- Commentaries. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Andrew Kuster Sampled and proofread 2004-10 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A CLOVD OF FAITHFVLL WITNESSES , LEADING TO THE HEAVENLY CANAAN : Or A Commentarie vpon the 11. Chapter to the Hebrewes , preached in Cambridge by that Godly , and iudicious Divine , M. William Perkins : Long expected and desired ; and therefore published at the request of his Executours , by Will. Crashawe , and Tho. Pierson , Preachers of Gods Word : who heard him preach it , and wrote it from his mouth . PHIL. 3.17 . Looke on them that so walke , as yee haue vs for an example . HEB. 13.8 . VVhose faith followe , considering what hath beene the end of their conuersation . AT LONDON , Printed by Humfrey Lownes , for Leo. Greene. 1607. To the Noble , and vertuous Gentlemen , Sir Iohn Sheaffield , Knight ; and M. Oliuer S. John : Sonnes and Heires to the Right Honourable Edmond Lord Sheaffield , Lord President of the North , and Oliuer Lord S. Iohn , Baron of Bletsho : grace , and peace . THe gracious promises of God ( Honourable and most worthy Gentlemen ) made to the holy Patriarchs , touching the Land of Canaan , were singular comfort to the belieuing Israelites , in their bondage of Egypt . And the renuing of the same by the hand of Moses ( whose words God confirmed by so many miracles ) must needes augment their ioy aboundantly , although their bonds at that time encreased . But , the pledge of Gods presence in the cloudie pillar , whereby he led them in the wildernesse both night and day , did so farre exceede all his promises for matter of consolation , that euen Moses himselfe desired rather to be detained from the promised Land , than depriued of the comfort of that his presence in the waie : If thy presence ( sayth hee ) goe not before vs , bid vs not depart hence . Now , these things being ensamples vnto vs , and euident types of our estate who liue vnder the Gospel , shew apparantly , that howsoeuer Beleeuers bee greatly cheered in their spirituall trauell , by the gratious promises which God in Christ hath made vnto them ; yet , this their ioy is much increased , by the viewe of those that haue gone before them in the waie of faith ; who are vnto them as a Cloude of Witnesses , or a cloudie Pillar . For , howsoeuer the truth of God be the only ground of sound consolation : yet , because we are a-kin to Thomas , and will not beleeue vnlesse wee see , and feele ; therfore it is , that by the example of Beleeuers ( wherin is some sensible euidence of the comfort of Gods truth ) we are farre more cheered , than by the promise it selfe alone . Heere then beholde what great cause wee haue to cast our eyes vpon this Cloude of Witnesses ; which the ho-Ghost hath erected as a pledge of his presence , & a direction to all those that shall followe their steps in the practice of faith , til the worlds end . Shall Moses affect that Cloude so much , which led them only the waie to a temporall inheritance : and shall not we much more be rauished with delight in this Cloude , which leades vs to the kingdome of heauen ? In al estates the Iust must liue by faith : For , We walk by faith , and not by sight . And what is the hope & happinesse of a Christian man , but to receiue at last the saluation of our soules , which is the end of our faith , and period of this walke . But any faith will not support vs herein : some begin in the Spirit , who end in the Flesh , going out with Paul for a while ; but at length returne with Demas to the world , neither can they doe otherwise : for , Apostasie is the Catastrophe of Hypocrisie . He that would deceiue in his profession is vsually deceiued of his saluation . Wherfore this shal be our wisedom , to see to our soules that our faith ( as the beloued Apostle sayde of loue ) be not in word , and tongue ; but in deed , and in truth . And for our better direction in trying the truth of our faith , we haue here many notable precedents in this Cloud of Witnesses , consisting of most worthy Beleeuers in all ages before CHRIST'S incarnation : all which shewed the life of faith by their workes ; and we in them may see how to put our faith in practice . Now , the rather must we attende hereunto , because in all estates we must practice faith . For , Without faith it is impossible to please God. And what estate of life cā possible befall vs , wherin we haue not a liuely patterne and forerunner leading vs the way to Heauen , within the compasse of this Cloud ? Art thou a King or Magistrate ? beholde DAVID , HEZECHIAS , and the Iudges : art thou a Courtier ? Looke on MOSES : art thou a Martiall-man ? Beholde SAMSON , DAVID , IOSVAH . Heere is ENOCH , NOE , and the Prophets for Ministers : the Patriarches for Fathers : SARA and the Shunamite for mothers : ISAAC and IOSEPH for children : Heer is ABEL for Shepheards , and RAHAB for victuallers : Heere are some that liued in honour , in peace , and plenty , some in want , & some in sicknesse : but most of all in persecution ; because therein is the greatest tryall of faith . So that , which way soeuer we turne vs , if wee walke by faith , we haue heere some faithfull witnesse to goe before vs. And to cleare their steps the better to our sight , that so we may follow hard towards the mark without wandring , we haue heere a notable light in this learned Commentarie ; which , we must confesse , is much obscured , for lacke of the refining hand of the godly Author himselfe : but now , seeing that shining light is quenched , vse this our Lampe ; it is fed with such oyle as wee receiued in the Lords Sanctuarie , from that Oliue Tree , whence many a one did fill his vessell . And , being importuned to expose the same for the Common good , wee haue presumed to place it vnder the shelter of your Honourable names ; beseeching God it may helpe to guide your feete in the way of peace . The religious precedents of your Honourable Parents ( Right Noble and hopefull Gentlemen ) must perswade you much to be sound , and constant in the faith : for , declining in religion brings a staine of honour , and decay b euen of temporall portion . But , labour you to encrease in grace , and trust the Lord with your outward greatnesse . Honour him , and hee will honour you : delight in him , and hee will giue you your holy hearts desire ; his faithfulnesse will bee your shielde , to the griefe of those that enuie your happinesse . But , beware of bad example , and euill counsell , which are the bane and poyson of younger yeares . Walk with God like Enoch : vse the world as Abraham did , and followe Moses in the matters of delight , forsaking them when they become the pleasures of sinne . So shall you obtaine good reporte , and your memories shal be blessed with your Posterities , like these faithfull Witnesses . NOVEMBER . 10. 1607. Yours in the LORD to be commanded , WILLIAM CRASHAVV , THO. PIERSON . A Commentarie vpon the 11. Chapter of the Epistle to the Hebrewes . VERSE 1. Now Faith is the ground of things which are hoped for : and the euidence of things not seene . COncerning Faith , 2. points are necessary to be knowne of euery Christian ; the doctrine & the practise of it : the whole doctrine of faith ( being grounded and gathered out of the word of God ) is comprised in the Creede , commonly called the Apostles Creede : which being already by vs expounded ▪ it followeth in order ( next after the doctrine ) to lay downe also the practise of faith : for which purpose wee haue chosen this 11. chapter to the Hebrewes as being a portion of Scripture , wherein the saide practise of faith is most excellently and at large set downe . This chapter depends on the former , thus : We may reade in the former chapter , that many Iewes hauing receiued the faith , and giuen their names to Christ , did afterward fall away : therefore towards the end of the chapter , there is added a notable exhortation tending to perswade the Hebrewes , to perseuer in faith vnto the end , as also to suffer patiently what euer shall befall them in the profession of it : and to vrge the exhortation , there are diuerse reasons , not needefull to be alleadged ; for they concerne not the present purpose . Now , in this chapter hee continues the same exhortation : and the whole chapter ( as I take it ) is nothing else in substance , but one reason to vrge the former exhortation to perseuerance in faith ; and the reason is drawne from the excellencie of faith : for this chapter doth diuers waies set down what an excellent gift of God faith is : his whole scope therfore is manifest to be nothing else , but to vrge thē to perseuer & continue in that faith , proued at large to be so excellent a thing : & indeed he could not bring a better argument to moue them to loue and hold fast their faith , then by perswading them of the excellencie of it . For common reason bids vs not onely chuse , but hold fast that that is excellent . Out of this coherence we may learn in a word , that perseuerance in faith is a matter not of ordinarie necessitie nor of mean excellēcy , to the vrging wherof the author of this epistle vseth so large & so forcible an exhortation ; in so much as , whereas ordinary exhortations occupy the roome of one or some few verses , this is continued through diuers chapters . The parts of this whole chapter are two : 1. A generall description of Faith from the first verse to the fourth . 2. An illustration or declaration of that description , by a large rehearsall of manifold examples of ancient and worthy men in the old testament : from the 4. verse to the end . Of these two in order . The description of Faith consists of three actions or effects of faith , set downe in three seuerall verses . The first effect in the first verse , Faith makes things which are not ( but only are hoped for ) after a sort to subsist and to be present with the beleeuer . The 2. is in the 2. v : Faith makes a beleeuer approued of God. The 3. in the 3. verse : Faith makes a man vnderstand & beleeue things incredible to sense and reason . Of these effects in order . Now Faith is the ground of things which are hoped for , & the euidence of things which are not seene . This first verse containes the first effect in the description of faith , wherein first let vs see the true meaning of the words : Secondly , what instructions they do naturally yeeld vnto vs. For the meaning , wee must examine the words seuerally . Now faith Faith in the word of God is specially of three sorts Historicall , Miraculous , Iustifying or sauing faith . 1. Historicall faith , is not only a knowledge of the word , but an assent of the heart to the truth of it : and this faith is generall not onely to all men , good and bad , but euen to the diuels thēselues : Iames. 2.19 . Thou beleeuest there is one God , thou doest well : the diuels also beleeue it & tremble . Now he that will beleeue out of the Scripture there is one God , he will beleeue historically any thing in the Scriptures . 2. Miraculous , or the faith of miracles : which is , An inward perswasion of the heart , wrought by some speciall instinct of the holy Ghost in some man , whereby hee is truly perswaded , that God will vse him as an instrument for the working of some miracles : this also is generall , both to elect and reprobate , Iudas had it with the rest of the Apostles . 3. Sauing ( commonly call'd Iustifying ) faith : which is , A speciall perswasion , wrought by the holy Ghost in the heart of those that are effectually called , concerning their reconciliation and saluation by Christ. Of these three sorts of faith , the third is principally meant , in this place . And although in the description , & ouer all the chapter , there are some things that agree to other faith then it ; yet I say the generall scope in this chapter , is principally of that faith that saues a man. It becomes vs therefore to learne carefully the instructions that concerne the practice of this faith , for it is no lesse then a sauing faith . Secondly , it is said ; This faith is the ground or substance ▪ for the word signifieth both . The meaning is : things hoped for , as yet are not , and so haue no being nor substance . Now faith that beleeues the promises , and applieth them , that faith giues to these things which yet are not ( after a sort ) a substance or subsistence in the heart of the beleeuer : so that that thing which neuer had , nor yet hath a being in it selfe , by this faith hath a being in the heart of the beleeuer ; this I take to be the true meaning . Thirdly , it followeth of what things ▪ this faith is the ground or substance : namely , of things hoped for , and things not seene . And these be of two sorts : either in regard of the Fathers of the old testament alone , or of them and vs both . Of the first sort were these two : 1. The incarnation of Christ. 2. The publishing of the Gospell , both to Iew and Gentile in a glorious manner : both these were hoped for of them , but we haue seene them : to them they had a being only in faith : to vs a being in themselues . Now vnto the fathers of the olde testament , their faith gaue these two things a being in their hearts and soules , though they came not to passe many hundreth yeeres after . There are other things which we hope for as wel as they , which are to come , and not seene in respect of vs both : and they be sixe . 1. Iustification , standing in the remission of sinnes . 2. Sanctification in this life . 3. The perfection and accomplishment of our sanctification after this life . 4. The Resurrection of the body , and revniting it with the soule . 5. Glorification of body and soule . 6. Life euerlasting , and glory with God in heauen . These they saw not with the eye of the body , neither do we : yet they hoped for them , and so do we : they had no being in themselues to them , neither haue they as yet to vs : but this true sauing faith gaue to them , giues to vs , and will giue to euery beleeuer , whilst the world lasteth , such a certaine assurance of them , that they seeme present to vs , and we seeme presently to enioy them : we cannot enioy any of them fully ; but sauing Faith hath this power , to giue them all a present being in our hearts , and vs such a real possession of them , as greatly delighteth a Christian soule : insomuch , as the feeling of the sweetnesse of this glory , though it be to come , ouerwhelmeth the feeling of a worldly misery , though it be present . Fourthly , it is added , And the euidence This word signifieth and teacheth vs two things concerning faith . 1. Faith is an euidence , &c. That is , Faith so conuinceth the minde , vnderstanding , and iudgement , as that it cannot but must needes , yea it compelleth it , by force of reasons vnanswerable , to beleeue the promises of God certainly . 2. It is an euidence : that is , whereas life euerlasting and all other things hoped for are inuisible , and were neuer seen of any beleeuer since the world began : this sauing faith hath this power and property , to take that thing in it selfe inuisible , and neuer yet seene , and so liuely to represent it to the heart of the beleeuer , and to the eye of his mind , as that after a sort he presently seeth and enioyeth that inuisible thing , and reioyceth in that sight , and enioying of it : and so the iudg●ment is not onely conuinced , that such a thing shall come to passe , though it be yet to come : but the minde ( as farre as Gods word hath reueald , and as it is able ) conceiues of that thing , as being really present to the view of it . Let one example serue for all : life euerlasting is a thing hoped for : Now Faith , not onely by infallible arguments grounded vpon the word and promise of God , conuinceth a mans iudgement , that it shall come to passe ( insomuch as he dare say ; that he knoweth as certainly , there is a life euerlasting , as that he liueth and moueth ) but this Faith also ( as much as Gods word hath reueald , and as farre forth as the minde of man is able to conceiue of it ) so representeth this life euerlasting to the eye of the soule , as that the soule seemeth to apprehend and enioy this life euerlasting ; yea , & often in such measure , as that he contemneth the world , and al the present felicity of it , in cōparison of that measure of the ioyes therof , which faith representeth to his soule : and thus faith makes that present which is absent : and makes that manifest and visible , which in it selfe is inuisible : inuisible to the eyes of the body , it makes visible to the eye of the soule ; the sight of which eye is both giuen , and continued , and daily sharpened by sauing faith . And thus faith is a most excellent euidence of things not seene . So then the whole sūme of this first effect , is briefly thus much ; Whereas things to be beleeued , as perfection of sanctification , resurrection , glorification , &c. are not yet seene , neither can be , in that they are not yet come to passe ; yet if a man haue grace certainly to beleeue the promises of God , these things shall haue a being to his soule : in that both his iudgement knoweth assuredly they shall come to passe ; and his soule , in most liuely and ioyfull representations , seemeth to enioy them . Hitherto of the meaning of the first effect . Now in the second place , let vs see what instructions this first effect thus vnfolded doth minister vnto vs. First , whereas faith giues a substance , and being to things that are not , we learne that the Fathers in the old Testament that liued afore the incarnation of Christ , were truly partakers of the body and bloud of Christ. If any alledge that this is strange , considering that Christ had thē no body & bloud , neither had he any vntil the Incarnatiō : & how thē could they receiue that , which thē was not ? I grant it is true , they thē had no being , and yet the Fathers receiued thē : but how can this be ? I answer by the wonderfull power of sauing faith , which makes things that are not in nature , to haue in some sort a being & subsistence : and so was Christ ( though he was to come ) present to the beleeuers of the old time . For , Apoc. 13.8 . Christ is a Lambe slaine from the beginning of the world : That is , slaine as wel then as now : and that not only in the counsell & decree of God , wherby he is borne & slaine in all times and places : nor onely in regard of the eternal power , efficacie , and merit of his death : but also euen in respect of the heart of the beleeuer , whose faith makes that , that is locally absent , after a sort truly and really present : euen so also is Christ a Lambe slaine euen from the beginning of the world . See a plaine demonstration hereof in Ioh. 8.5.6 . Abraham saw me ( saith Christ ) and reioiced : How could this be , when as Christ was not borne of 1000. yeares after ? Ans. This could not be in reason , but it was indeed to Abrahams faith : wherby he saw Christ more liuely , and more to his ioy & consolation , so many 100. yeares afore he was ; thē many which liued in Christs time , and saw him , and heard him , and conuer●ed with him : for they liuing with him , yet were as good as absent from him , because they beleeued not in him : And Abraham though Christ was so far from him , yet by his faith was present with him . Againe , 1. Cor. 10.3 . the ancient beleeuing Israelites ate the same spirituall bread , and dranke the same spirituall rocke , and that rocke was Christ : How could they eate and drinke Christ , so long afore he was ? I answere , they did it by reason of that wonderfull power of faith , which makes a thing absent , present to the beleeuer : By that faith they receiued Christ , as liuely , as effectually , as much to their profit and comfort , as we do since his comming . If any man aske how could their faith apprehend that , that then was not . I answer by giuing them interest & title to it : and so the Fathers are said by faith to haue receiued Christ , because their faith gaue them right and title in Christ , and in their hearts they felt the efficacie of his death & resurrection , whereby they died to sin , and were renewed in holinesse , as well as we are now by the same efficacie . Secondly , whereas faith makes things absent , present ; Here they are confuted that teach that the Lords supper is no Sacrament , vnlesse the body & bloud of Christ be either truly turned into the bread & wine , or at least be in or about the bread ; & that so he is locally present , & must locally and substantially be receiued : and this ( say they ) is the most cōfortable receiuing of Christ : for what comfort is it to receiue one absent ? but these men know not this notable prerogatiue of true faith , Faith giues being to things which are not , and makes things present which are absent : they therefore that will haue Christ locally present , they take this noble prerogatiue from faith : for here is nothing absent , which faith should make present : we neede not goe in this Sacrament , to require a corporall presence : it is sufficient if wee haue true faith ; for that makes him present much more comfortably , then it might be his bodily presence would be vnto vs. If any man aske how this can be ? I answer , The faith of the receiuer knoweth best ; and yet reason can say something in this case : for suppose a man looke earnestly vpon a starre , there are many thousand of miles betwixt his eye & the star ; yet the starre and his eye are so vnited together , as that the starre is after a sort present to his eye . So if we regard locall distance , we are as farre from Christ as earth is from heauen : but if we regard the nature of Faith , which is to reach it selfe to Christ , where euer he be , in that regard Christ is present : and why should not this be so ? for if the bodily eye , so feeble and weake , can reach so farre as to a starre , and ioyne it to it selfe , and so make it present ; why should not much more the piercing eye of the soule reach vp to Christ , & make him present to the comfortable feeling of it selfe ? Thirdly , here wee learne how to behaue our selues in a strange temptation , whereby God vseth to exercise his children . The Lord , after that he hath receiued his children into his fauour , cōtinueth not alwaies to manifest that fauour vnto them ; but often times puls back the feeling of it for a time ; that afterward , hee may shew it againe in more comfortable manner vnto them , and that they may afterward more sensibly feele it , and more earnestly loue it , and more carefully labour to keepe it , when they haue it . Now for the time of this eclipse of the fauour of God , he not onely darkeneth his loue , but makes them feele also such a measure of his wrath , as that they will often thinke themselues castawayes from the fauour of God. Dauid and Io● were often exercised with this temptation , as appeareth by their most lamentable & bitter cōplaints : yea , Dauid doubts not , Psal. 77.9 , to chalenge the Lord , that he hath forgotten to be gratious , and hath shut vp his louing kindnesse in displeasure . And Iob , chap. 13.26 , complaines to the Lord , that He writeth bitter things against him , and makes him to possesse the sinnes of his youth ; words , as it may seem , of men forsaken of God : and indeed so for that time they thought of themselues . If it please the Lord thus to deale with vs , so as we feele nothing else but his wrath wrastling with our consciences , neither can think otherwise by present feeling , but that God hath forsaken vs ; what should we do in this pitifull case ? should we despaire , as reason would bid vs ? no , but take this course : Call to mind Gods mercifull promises , and his ancient former loue ; and cast thy selfe vpō that loue , though thou canst not feele it : When thou hast most cause to despaire , then labour against it : When thou hast no reason to beleeue , then beleeue with all thy power . For , remēber the power & prerogatiue of thy faith : It beleeues not things that are , & manifestly appeare , so much as such things that are not , & haue no being . So then , when Gods fauour seemes to be lost , and to haue no being to thee , then is Gods fauour a fit obiect for thy faith , which beleeues those things that are not . Let al the diuels in hell set themselues against thy poore soule , and if thou holdest fast this faith , they cannot all make thee sinke vnder it : for when the diuel saith , Thou hast lost Gods fauour ; by faith a man answereth , though Gods fauour be lost vnto my feeling , yet to my faith it is not : My faith giues it a being , & so long ( say what thou wilt ) I will neuer feare that it is lost . When God puls back his fauour , and fights against thee with his wrath ; do as Iacob did , Gen. 32.27.29 , Wrestle with God , though thou haue but one legge : that is , though thou haue but one little sparke of faith , fight with that little faith , lay hold by it on God , and let him not go vntill he hath blessed thee , in turning again vnto thee his fauorable countenance : and say with Iob , 13. euen in the very heate of thy temptation : O Lord , though thou kil this body and flesh of mine , yet will I trust in thee for euerlasting life : yea , & though Gods anger should seeme to encrease , yet for all that take faster hold , and faint not ; for faith will neuer faile thee : it will restore Gods loue when it seemes lost : it wil set it before thine eyes , when it seemes to be hid . For , marke well but this one reason ; if faith will giue life euerlasting a being , and make it present to thy soule , which indeede yet neuer had being to thee : how much more can it giue a being to Gods fauour , and make it present to thy soule , which once had , & indeed hath still a being , and was neuer lost indeede , but onely to a mans feeling ? Thus , true faith is able to answer this temptaation , whether it come , in life , or in the pangs of death . Fourthly , whereas faith is call'd an euidence : hence wee learne , that the nature of faith stands not in doubting , but in certainty & assurance . The Romish doubting of the essence of faith , is as contrary to true faith , as darknesse to light : for faith is an euidence of things hoped for , that is , it cōuinceth the iudgemēt by vnfallible arguments ; knowing as certainly the truth of the promises , & of the things hoped for , as that God is God. But Rome wil needs ioin faith & doubting , which in deed fight like fire and water , and can neuer agree together in euery respect ; but one wil in the end destroy the other . Obiection . But it seemeth , doubting is a part , or at least a companion of faith , for we doubt as wel as beleeue : & who is so faithful that doubteth not ? Answer . We do so : but what then ? we should not ; for God cōmands vs to beleeue , & not to doubt : therefore to beleeue , because it is commanded of God , is a vertue : and if it be a vertue , then to doubt is a vice ; faith & doubting are both in a good man , but faith is a work of grace and of the spirit . Doubting is a work of the flesh , & a piece of the corruption of the old man. Fiftly , if faith be a substance of things hoped for , much more is it a substance to the beleeuer : if it giue those things a being which a●e out of him , much more doth it giue a permanent being vnto the beleeuer himselfe , strengthning him to stand & continue in al assaults . So , Heb. 3.14 , Faith is that , whereby a beleeuer is sustained & vpholden : so that indeed we may fitly say ; Faith is the spiritual substance , and the spiritual strength of a Christian man : and according to the measure of his faith , such is the measure of his spirituall strength . This cōsideration hath diuers comfortable vses : but especially two : 1. When any of vs are out of the reach of a temptation , so long are we confident of our owne strength . But when we are assaulted by the diuel , the world , and our owne flesh : then we shal find , that to resist is a harder matter then we dreamed of : for , as possible as it is for water to burne , or fire to put out it selfe : so possible is it for vs of our selues to resist sin ; insomuch , as it is a thousand to one , but that at euery assault our nature yeelds . Now if it be so hard to rule ouer one sin , how shal we do against that sea of temptations , that ouerwhelmeth a Christian life ? this doctrine teacheth thee how : namely , to stick to thy faith , and it wil doe it for thee : for if it be the substance of the things thou hopest for , which yet neuer were : much more wil it yeeld vnto thee spirituall strength & substance , to make thee stand in all temptations . When thou art tempted , then call to minde Gods promises , beleeue them , that is , apply them to thy selfe , and be resolued that they were made , & shall be performed euen to thee : thē though thou haue no more power of thy self , then fire hath to cease to burne ; yet whilst thou doest thus , thou shalt feele thy soule spiritually strengthned against all temptations : & , feeling the experience of this , deny thē thine own strength , & magnifie the power that God hath giuen vnto true faith . Againe , though now we are most of vs quiet vnder our owne vines and figtrees : yet we know not how soon the hand of the Lord may be vpon any of vs , in pouerty , sicknesse , imprisonment , banishment , losses , famines , or how it pleaseth him : how shal a poore Christian stand and buckle himselfe to beare these ? I answer , true sauing faith resting on the word of God , & beleeuing the promises , not formally but truly , wil put such substantiall spirituall strength into him , as that at first , though he bow vnder it ; yet shal he be able to recouer himself again , & buckle himself to go forward in his profession , & shal follow Christ manfully with this his crosse : This wonderful power hath God giuen to sauing faith , both to resist temptations , and to vndergoe all crosses . And thus much of the first action or effect of faith : the second foloweth . VERSE 2. For , by it our Elders were well reported of . THis verse containeth the second effect of sauing faith ▪ which is , that faith is a meanes whereby a beleeuer is approued of God. This verse hath speciall relation to the fift verse : For that , that is said here of all the Elders in generall , is there affirmed specially of Enoch ; namely , that hee was reported of to haue pleased God. Let vs first search the true meaning of the words . Elders . ] That is , all such men as liuing vnder the old testament , beleeued in Christ : amongst which ( though all be vnderstood ) yet some were more excellent in faith & obedience then others , & so more honorable , and of higher estimation with God and men : and of them it is specially vnderstood . Now concerning these Elders , it is further said that they were well reported of : hereby are meant three things . 1. That God approued , and allowed of them . 2. That God did approue of them , because of their faith in the Messias . 3. That God gaue a testimony , and declared that hee approued of them . For the 1. it may be asked , How were they approued of God ? Ans. Christ the sonne of God is he , in whom the Father is well pleased . Now they beleeuing in Christ , their sinnes were laid on him ; and made his by imputation : and contrariwise his holinesse , obedience , and satisfaction , were imputed to them , and by the same imputation made theirs : Now that being theirs , God being so well pleased with Christ , could not but also for Christs sake approue of them . If this seeme hard vnto any , I make it plain by this comparison . Looke as Iacob a yonger brother , puts on Esaus garment , the elder brother , & in it was takē for Esau , & obtained his fathers blessing & patrimony , which by himselfe he could not haue got : euen so we are as younger brethren , Christ is our elder brother , we haue no right nor title to our fathers blessing , nor to the kingdome of heauen : wee must put on the robe of perfect righteousnesse , which is the garment of Christ , our elder brother : we , standing clothed with 〈◊〉 , purchase our fathers fauour , and with his fauour his ble●●●ng , and his blessing is the right and title to euerlasting life . And thus by Christ they were approued . Secondly , for what were they approued ? The text saith . By faith ; not because faith is an action of a sanctified minde and a good grace of God : for so are humility , loue , feare of God ( al which are graces of the sanctifying spirit , as faith is ) : but because it is a worthy instrument in the heart of the beleeuer , which apprehends , and applieth to the soule that righteousnesse of Christ , by which he is iustified ; thus , it being the hand and instrument of their iustification , by it ( it is said ) they were approued . 3. The text addeth , that God did not onely approue of them , but that he testified and made it manifest to all the world that he did so . And this testimony God gaue of them 1. In his word . 2. In their owne consciences . The truth of the first is manifest , in that not onely in this chapter , but often also in the old testament , God hath m●de such honourable mention , and giuen such honourable titles vnto many of these Elders : calling Abraham the friend of God , 2. Chron. 20.7 . And Dauid , a man after Gods own heart , ● . Sam. 13.14 . and them all , his anointed and deare chosen children , Psalm . 105.15 . Thus God hath testified of them in his word . 2. God testified it to their owne consciences , in that hee gaue them his spirit , inwardly to assure their cōsciences that he did accept them in the Messias to come : and thus these elders receiued a testimonie both outward to all the world , & inward to their consciences , that God in Christ approued and loued them : so the sense is plaine , the vse hereof manifold . 1. In that it is said these Elders were approued by faith : here wee learne what is the olde and ancient way , the right and straight way ( that hath no by-wayes ) to life euerlasting : namely , this only , To rely on the mercy of God in Christ for pardon of sin : this is the way wherein all the ancient Elders walked to heauen : this is the way that God hath opened & made vnto his Court : it is the Kings high way , the beaten way , common to euery one that knowes how to walke in it : & deceiued none that euer went in it ; & beside which , there is no other . Seeing then , God hath consecrated it , & our Elders haue trode this way before vs , let vs folow them ; that so we may attain that kingdom wherto it hath brought them . If any yet doubt whether this be the way or no : the spirit of God puts it out of doubt , Esay , 30.21 ; First , affirming peremptorily This is the way : Secondly , bidding vs therefore walke in the same : This is the way , walke in it . Our Elders obayed this commaundement of the spirit : and , walking in this way , found the end of it , euerlasting life . If we would attaine the same end of the iourney , we must walke the same way . But the world will say , this is a needlesse exhortation ; for we walke this way , we deny our selues , and looke to be approued of God onely by Christ : but it is strange to see how men deceiue themselues . Can a man walke in a way , and not leaue marks & steps behind him ? euen so he that walks in this way , follow him , & you shal see steps of his continuall dying vnto sinne , & liuing vnto holinesse ; insomuch that a man that followeth him , & marketh the course of his life in this way , may euidently say : See where hee hath cast off , & left behind him this & that sin : see where he hath taken vp , & caried with him these & those vertues & graces of God : Marke , here is a print of his faith , here is a print of his hope , here are prints of his loue . And thus may a child of God be followed & traced all the way to heauen , euen vntil he come to his death , which is the gate of heauen . How mightily thē are they deceiued , which think they haue walked all their liues in this way , and yet there is not one step to be seene : for assuredly this way is so beat●n and troden , that no man euer trode in it since the world began ; but he left behind him manifest & visible steps , that all men that would looke at him , might see he had gone that way . As therfore we all desire to come to heauen , & as we professe we walk in the way thither : so let vs be as carefull to leaue behind vs our steps ; namely , tokens & prints of our faith , our hope , and loue : which if we do , then mark the excellent vse of those steps . 1. They testifie vnto all that see them , that we walked the right way to heauen : and secondly , they wil serue for marks & directions for thē that shal walke in the same way after vs. By the 1. we shal leaue an honorable testimony of our selues behind vs : by the 2. we shall moue other to magnify gods name , to whō our steps haue bin marks & directions , helps , & furtherances in the way to heauen . Secondly , for what were these Elders approued ? for their faith : for nothing else . Amongst these Elders Sampson was wonderfull in strength : Salomon in wisedome : Ioshua in courage : Moses in learning : many of them , in the honour and pompe of the world , in beauty , riches , and other externall gifts , and the most of them all in long life : yet not for one or all of these are any of them saide to be regarded of God : but it is plainely said , that for their faith God did approue them . Here then learne what is the thing amongst all things that must make vs acceptable vnto God : euen this , To deny our selues , and to rest vpon the mercy of God in Christ ; this wil do it & nothing else . Hast thou strēgth ? so had Golias as wel as Sampson : hast thou beauty ? so had Absalom as wel or more thē Dauid : hast thou wisdom ? so had Achitophel ( thogh not like Salomon , yet ) aboue ordinary men : hast thou riches ? Esau was richer thē Iacob : hast thou liued long ? so did Cain ; & Ismael as wel as Isaak : hast thou many childrē ? so had Ahab as wel as Gedeon : hast thou learning ( the glory of nature ) ? so had the Egyptians as well as Moses : for there Moses learned it . All these thou maist haue , & yet be a vile person in the sight of God : so far from being approued of God , as that he wil not vouchsafe ( vnlesse it be in his anger ) once to regard or looke at thee : hast thou therefore any of those outward gifts ? it is not to be contemned , it hath his vse ; thanke God for it , and and vse it well : and vse it so as by it thou maist be approued amongst men : but stand not to it before God : for though it be wisedome , or learning , or neuer so excellent a gift ; it cannot purchase the fauour & acceptation of God : but true faith is able to please God both in this life , and especially at the day of Iudgement . This doctrine first confuteth the error of some grosse Papists , who hold and write that many Philosophers for their good vse of the light of Nature , for their deepenesse of learning , and for their ciuill liues , are now Saints in heauen : a most manifest and shamefull vntruth , and here as manifestly confuted : for was Salomon not accepted , for all his wisedome , and shall Socrates ? was Moses not accepted for all his learning , how then should Aristotle ? if faith made all of them accepted , and nothing but faith ; how is it possible they should be accepted , which neuer heard of faith ? nay I say more : If many a man that liueth in the Church , as deepe ( it may be ) in humane learning as they , and of great knowledge also in the whole doctrine of Religion ( which they neuer knew ) and yet could not , nor euer shall be accepted of God onely for want of this sauing faith ; How absurd is it 〈◊〉 imagine saluation for them , which neither had sparke of faith nor knowledge of Christ ? Let vs thē hold , that as there is no name whereby to be saued , but onely the name of Christ : so no meanes to be saued by that Christ , but onely faith , euen that faith , for which these Elders were accepted of God. Secondly , this excellencie of faith aboue all other gifts , shewes the vanity of the world ; so carefull & earnest in seeking honour , riches , credit , wisedom , learning ( all which can but make them esteemed and approued to the world ) and so carelesse and negligent in getting true faith , which will both approue a man vnto the world , and make him honorable in the eyes of the Lord God. Thirdly , by this doctrine the Popish doctrine is iustly condemned , which teacheth that a man is iustified by his works , and that faith is not the most excellent of Gods graces . Here we are taught other diuinitie : for , that for which a man is accepted , by that he is iustified . But for their faith onely were they accepted : therfore iustification is only by faith . Againe , that which makes a man accepted of God , that must needs be the most excellent thing of all . For God which is goodnesse it selfe , regardeth that that is the best : but God esteemed thē only for their faith : therfore it is the chief of all graces of God , in regard of making a man accepted of God. Fourthly , here is a patterne and president for Gods children , how to bestow & measure out their loue & estimation in the world . God loued Salomon more for his faith , then for all his glory and wisedome ; and esteemed more of Moses for his faith , thē for all his learning . So deale thou with thy wife , thy child , thy seruant , thy friend , & with all men . Hast thou a wife neuer so beautifull , louing , honest , & thrifty ; neuer so toward and obedient a child ; a most wise & trusty seruant ; a friend for faithfulnesse like thine owne soule ? These are indeed much to be esteemed ; yet thinke not thy selfe in a paradise , whē thou hast such : for there is a greater matter behind , then all these . Looke therfore further : Is thy wife , thy child , thy seruant , thy friend endued with sauing faith ? that is worth more then all the rest : that is it which makes them beloued of God. Let that therfore make them best beloued of thee : and that which makes them so honourable before God , let that make them most honourable , and most esteemed of thee : So in all men , loue that in a man best which God loueth ; and so thou shalt be sure not to lose thy loue . Esteeme of a man , not as the world esteemeth , not according to his strength , beauty , high place , or outward gifts : but as God esteemeth him , namely , according to the measure of sauing faith , which thou seest in him : for is not that worthy of thy loue , which hath purchased the loue of the Lord God himselfe ? Fiftly , here is comfort for all such seruants of God , as hauing true faith , yet are in base estimation for worldly respects : some are poore , some in base callings , some deformed in body : some of meane gifts : many in great distresse and misery , all their liues : most of them some way or other contemptible in the world : Yet let not this discomfort any child of God : But let them consider what it is that makes them approued of God : not beauty , strength , riches , wisdom , learning ( all these may perish in the vsing ) but true faith : if then thou hast that , thou hast more then all the rest . If thou hadst all them , they could but make thee esteemed in the world : but hauing true faith , thou art esteemed of God ; and what matter then who esteemes thee , and who not ? This crosseth the corrupt censure of the world , who more esteem a man for his outward gifts , and glory of riches or learning , then for sauing graces . Let Gods children when they are ●based ; contemned , mocked , and kept from all place and preferment in the world : Let them , I say , appeale from this vniust iudgement to the iudgement of God ; and be cōforted in this , that though they want all things ( without them ) that should make them esteemed in the world : yet they haue that ( within them ) for which God wil esteeme , approue , and acknowledge them both in this world , and in the world to come . And they haue that that will stand by them , when strength and beauty are vanished , when learning , & riches , and honour , are all ended with the world . Thus much of the second doctrine . 3. In that our Elders by faith obtained a good report : Here we learne the readiest and surest way to get a good name . A good name is a good gift of God ; Eccles. 7.3 . It is a pretious ointment ▪ it is a thing that all men would haue : These Elders had it , and they haue laide vs downe a platforme how to get it , and it is this ; 1. Get into fauour with God , please him , that is , cōfesse thy sins , bewaile them , get pardon , set the promises of God in Christ before thee , beleeue thē , apply them to thy selfe as thine owne , be perswaded in thy conscience that Christ did all for thee , and that he hath purchased thy acceptation with God. Thus , when thou art assured that God approues of thee , God can easily giue thee a comfortable testimony in thine owne conscience , and hee can moue the hearts of all men to think wel , and open their mouthes to speake wel of thee : for he hath the hearts of all men in his hand . And therfore those that are in his fauor , he can bend the hearts of all men , to approue thē ; yet this must be vnderstood with some cautions . 1. God wil not procure his childrē a good name amongst all men : for then they should be cursed : for , Luk. 6.26 , Cursed are yee when all men speake well of you : But the Lord meaneth , that they shal be accepted , & haue a good name with the most & with the best . For indeed , a good name ( as all other graces of God ) cannot be perfect in this life : but they shal haue such a good name , as in this world shall continue and increase , and in the world to come be without all blot : for sin is the disgrace of a man ; therefore when sin is abolished , good name is perfect . 2. God will not procure all his children a good name , nor alwaies : for , a good name is of the same nature with other externall gifts of God : sometime they are good to a man , sometime hurtfull : to some men good , to others hurtfull . Euery one therefore that hath true faith , may not absolutely assure himselfe of a good name : but as farre forth as God shall see it best for his owne glory , and his good . 3. The good name that God wil giue his children , stands not so much in outward cōmendation , and speaking wel of a man : as in the inward approbation of the consciences of men . They must therfore be content somtime to be abused , mocked , slandered ; & yet notwithstāding they haue a good name in the chief respect : for they whose mouthes do abuse & condemne thē , their very consciences do approue them . Out of all these the point is manifest , that God will procure his children a good name in this world , as far forth as it is a blessing , and not a curse : and that because they are approued of him , and by faith iustified in his sight : for so to be is the onely way to get a good name . For in reason it stands thus : that those who are in estimation , and good name with the Lord himselfe ; much more will God make them esteemed , and giue them a good name with men like themselues . Hence we learne , first , that the cōmon course of the world to get a good name , is fond , & wicked , and to no purpose : They labour for riches , preferments , honor , wisdom , & learning ; by them to get estimatiō in the world : yea , many abuse these blessings in vaine ostentation , to encrease their credit and name with men . And in the meane time sauing faith is neuer remembred , which must procure them a good name with God. This is a wrong course : first , we must labour to be approued of God ; and then after the good name with God , followeth the good name in the world . He therefore that labours for fauour with men , and neglects the fauour of God ; he may get a good name , but it shall proue a rotten name in the end . Prou. 10.7 . The memoriall of the iust shall be blessed , but the name of the wicked shall rot . The good name of the wicked is rotten : 1. Because it is loathsom & stinking in the face of God , though it be neuer so glorious in the world . 2. Because it will not last the wearing out , but in the end vanisheth and comes to nothing , vnlesse ( as a rotting thing leaues some corruption behind it , so ) their good name in the end being vanished , leaues infamy behind it . And this is the name which commonly is gotten in the world , because men first seeke not a good name with God : but that good name which is obtained by faith , will stand & continue all a mans life , and at his death leaue behind it a sweet perfume , & abideth for euer in the world to come . Secondly , this maintaines the excellencie of our religion against Atheists , and all enemies of it , which esteeme & call it a base & contēptible religion , & of which cā folow no credit nor estimation . But see , their malice is here controlled : our religion is a most glorious & excellent professiō , it is the high way to get true credit & estimation : it makes a mā honorable in the sight of God & men : for by it our Elders obtained a good report , which continueth fresh to this day . In the fourth place , Were they wel reported of for their faith ? therefore their faith was not hid in their hearts ; but manifested in their liues : for , the world cannot see nor commend them for their faith ; but for the practice of faith . Here it is plaine , that men must not be content to keep their faith close in their hearts , but they must exercise the fruites of it in the world ; and then both these together will make a man truly commendable . Thy faith approues thee vnto God : but the practice of it is that that honours thee and thy profession , in the world . Lastly , in that faith was that which approued our Elders vnto God ; here is a storehouse of comforts , for all true professors of this faith . Art thou poore ? thy faith doth make thee rich in God. Art thou simple , and of meane reach ? thy faith is true wisedome before God. Art thou any way deformed ? faith makes thee beautifull vnto God. Art thou weake , feeble , or sicke ? thy faith doth make thee strong in God. Art thou base in the world , and of no account ? thy faith makes thee honourable in the sight of God and his holy Angels . Thus thou art poore , and foolish , and deformed , and sicke , and base in the world ; but marke how God hath recompensed thee : he hath giuen thee faith , whereby thou art rich , and beautifull , & wise , and strong , & honorable in heauen with God : say therfore with Dauid , the lot is fallen vnto thee in a faire ground , and thou hast a goodly heritage : Namely , thy faith , which thou wouldest not change for all the glory of the world . Faith is the true riches , the sound strength , the lasting beauty , the true wisedome , the true honour of a Christian man : therefore take thy selfe 10000. times more beholden vnto God , then if hee had giuen thee the vncertaine riches , the crafty ( and yet foolish ) wisedome , the decaying strength , the vanishing beauty , the transitory honour of this world . If thou hast true faith , thou art sure to haue many enemies : 1. The wicked of the world will neuer brooke thee , but openly or priuily hate & hurt thee . Thē the diuel is thy sworn enemie : how canst thou deale with so powerfull an enemie , and all his wicked instruments ? Here is sound comfort : if thou hast faith , thou hast God thy friend : labour therefore for this true faith , and then care not for the diuel , and all his power . Night and day , sleeping and waking , by land & sea , thou art safe and secure , the diuel cannot hurt thee , thy faith makes thee accepted of God , and brings thee within the compasse of his protection . That same little sparke of faith , which is in so narrow a compasse as thy heart , is stronger thē all the power and malice of sathan . As for the malice which his instruments , wicked mē in this world , shew against thee in mocks and abuses , much lesse care for them ; for their nature is to speake euill , and cannot doe otherwise : looke not therfore at them , but looke vp into heauen by the eye of thy soule , where thy faith makes thee beloued and approued of God himselfe , and honourable in the presence of his holy Angels . And thus much of the second action or effect of faith , the third followeth . VERSE . 3. Through faith wee vnderstand that the world was ordained by the word of God , so that the things which wee see , are not made of things which did appeare . IN this verse is contained the third action or effect of faith , namely this ; Faith makes a man to vnderstand things beyond the reach of mans reason . This third effect is set out in these words , by the instance of a notable exsample : namely , of the Creation of the world ; 1. By the word of God. 2. Of nothing : both which , that wee may the better vnderstand , let vs consider of the words as they lye in order . Through faith . 1. By faith , in this place ( as I take it ) is not meant that sauing faith , which iustifies a man before God : but a generall faith , wherby a man imbraceth Christian religion : or wherby a man beleeueth the word of God in the doctrine of the law , and the Gospel , to be true . My reason is , because a man that neuer had iustifying and sauing faith , and is no member of the catholike Church , nor childe of God , may haue this gift , To beleeue that God by his word made the world of nothing . Therefore , I thinke that this is an action of a generall , and not of sauing faith . We vnderstand That is : Whereas there are many things beyond the reach of reason , and therefore by reason cannot be apprehended or vnderstood , yet by vertue of this faith a man is brought to vnderstand them , and to beleeue them to be true . Now then whereas generall faith brings vnderstanding of many things which reason cannot reach vnto ; here , such as be students in humane learning , & which labour to attain to the deepenesse and perfection of it , are taught , with their trauell in humane studies , to haue care to ioyne faith and knowledge of religion . For there are many things which our vnderstanding by reason cannot conceiue ; and many truthes which Philosophy cannot reach vnto : nay , many also which it denies : but faith is able to perswade and demonstrate them all , and it inlightens the mind , and rectifies the iudgement , when as Philosophy hath left the mind in darknesse , and the iudgement in error . Now , in whom sound knowledge in Philosophy , and this faith in religion do concurre together , he is a man of a most rectified iudgement , and of a deepe reach in the greatest matters : but , separate faith from humane knowledge , and he will stumble at many truthes , though hee had the wit of all the Philosophers in his owne head : For exsample , that God should make the world of nothing : that it should haue beginning & ending ; that God should be eternall , and not the world : that mans soul being created , is immortal ; These & many other truths , reasō cānot see , & therfore Philosophy wil not admit : but ioin faith to it , & then that crooked vnderstanding is rectified & made to beleeue it . It is therfore good counsel , to ioyn both these together . Religion hinders not humane learning , as some fondly thinke ; but is a furtherance and helpe , or rather the perfection of humane learning : perswading , and prouing , and conuincing that , which humane learning cannot . And thus we see how faith makes vs to vnderstand . But , what doth it make vs to vnderstand ? the text saith , That the world was ordained , &c. Amongst many Expositions we may most safely set downe and approue this ; God by his word or cōmandement hath ordained , that is , made in good order : the ages , that is , the world and all in it ; and all this he did by his word , and ( which is more strange then that ) made them all of nothing . That is a wonderfull thing : reason cōceiues it not , but disputes against it : Philosophy grants it not , but writes against it : but marke the priuiledge of this faith ; it makes a man beleeue it , and shewes him also how it is . Now for our better perceiuing the excellency of this power of faith ; here are 4. points set downe : 1. What was created ? The worlds . 2. In what manner ? Ordained . 3. By what meanes ? By Gods word . 4. Of what matter ? Of nothing . Of these in order . The first point is , what was made ? The text answereth ; The worlds . The word signifieth , in the originall , ages : and so it is also taken , Heb. 1.2 . God made the worlds or ages by Christ. By this word then hee meaneth these two things : First , times and seasons , which are ordinary creatures of God , as well as other : for amongst other creatures ( Gen. 1. ) are recorded also times & seasons to be Gods creatures . Secondly , he vnderstandeth the world also , and all in it : and so it is truly translated . For with good reason may the word ages signifie the world , because the world and all in it had their beginning in time , haue their continuance in time , and shall haue their end in time againe . Time begun them , time continues them , and time shal end them : and so the world is euerie way measured by the compasse of time : and therefore it pleaseth the holy Ghost to tearme the world , and all in it , Ages , or times . Now whereas it is said , Ages , that is , times and seasons were ordained of God ; we learne , that if time be a creature or an ordinance of God ( created for so great purposes , as to be the measure of all things ) Take heed then of abusing so excellent an ordinance : if thou hast spent it well , spend it still better . Time is so good a thing , it cannot be spent well enough . But hast thou misspent time ( that is to abuse it ) Take S. Pauls counsell , Eph. 5.16 . Redeeme the time : that is , seeing what is past cannot be recall'd ; then recompence the losse of it , by the well bestowing of time to come . Spend euerie houre well : and that thou maist do so , be alwaies either doing good to other , or receiuing good from other : doe either , and time is well spent . And take heede thou be not of the number of those that often say , they cannot tell how to driue away time : and therfore they deuise many toyes , & cōceits , and vaine pleasures ; yea , many wicked & vnlawful delights : and all to shift off ( as they say ) and deceiue the time . It is wonderfull to see , that the wicked , whose time of ioy is onely in this world , should seeke to hasten it , & make it seem shorter ; yet so it is , the diuel blinding them : but howeuer it is , seeme it shorter or longer , that same one sinne of misspending their time , shall condemne them if they had no more : for if account must be giuen for euery idle word , a fearefull account remaines to be made for so many idle houres . Let vs then be very carefull in the vse of this good ordinance of God , and neuer deuise how to passe away time : for there is no man that is a profitable member in the place where he is , that can finde one houre so idle , that he knowes not how to imploy it , either in receiuing or doing some good . Were ordained . The second point , in this example , is the māner . Did God make a perfect or an imperfect world ? The text answereth , it was ordained . The word signifieth thus much ; God framed the Ages , that is , all creatures , visible and inuisible , in a most excellent , perfect , & absolute order . As in a campe euerie man keepes his ranke and order , and no man goeth out of his standing appointed him : So euery creature had his due place , and his proper vse assigned him of God : so that the workmanship of the world in euery creature , & in euery respect was absolute : and thus ( ordained ) is as much as perfectly made . And the whole world was as the perfect body of a man , where euery member , bone , ioynt , veine , & sinew is in his proper place , and nothing out of square . Ob. Was euery thing created in his order and due place ? Whence then com so many disorders in the world ? The diuel hath His kingdome , authoritie , lawes , & subiects : he rules in the wicked . Now cā there be any order in Sathans kingdom ? Againe , whence are so many alterations and subuersions of kingdomes ? so many wars , so much effusion of bloud ? The Gospel is transported frō Country to Country ; ciuil dissensions in Cities & priuate families ; betwixt mā & man ; betwixt man & some creatures : betwixt creature and creatures ; yea , hatred often vnto the death : yea , often hatred betwixt creatures of the same kind . All these being so , where then is that excellent order wherein they were created ? I answere : the state of all creatures is changed , from that wherein they were created , by the fall of our first parents . God made no disorder , He saw euery thing that he had made , and lo it was very good : therfore it was in a most perfect order : For , orderly comelinesse is a part of the goodnesse of a thing : but disorder is the effect of sinne : it entred with sinne ; and it is both a companion and a reward of sinne . Had we continued in our innocence , all creatures had continued in their excellent order : But when wee had broken the perfect order that God had appointed vs , immediatly all creatures broke that order , wherin they were afore , both towards vs , & one amongst another . Whil'st we obayed God , all creatures obayed vs : but when wee shooke off the yoke of obedience vnto God , and rebelled against him , then they became disobedient vnto vs. Whil'st we loued God , al creatures loued & reuerenced vs : but when we fell to hate the Lord , then began they to hate vs and not before . If therefore thou seest any disobedience and hatred in the creatures towards thee , any disorder and vanity amongst themselues , thank thy selfe for it , thou broughtst it into the world with thy sinne . This being so , we are hence taught when wee see any disorder in any creature , not to blame the Lord nor the creature , but to turne backe to our selues , to take notice of our owne sinnes and corruptions , and to acknowledge this was not so at the first , but our sin was the cause of it ; and therfore be humbled & ashamed of our selues , that we should destroy and confound that excellent order which God made , and all creatures ( but for vs ) would haue kept till this day : but the cōmon practice is contrary , as I wil proue in particulars . God made mans body pure and holy & therfore it had no need to be couerd : but with sin came shame , & thence came it that God gaue vs apparell to couer that shame that sin had brought vpon vs : so oft therfore as a man puts on his apparell , he should be humbled & ashamed by it : and think thus with himselfe ▪ This was not so at the first ; Adams body was glorious : whence came this ignominie & shame , which we must couer with apparel ? it came from my sin ; therfore so often as a man puts it on , so oft should he be quite ashamed of himselfe , which hath brought this shame vpō himselfe : so as now he must needs haue a cloake to couer his shame . But do mē make this end of their apparel ? nay , rather they make it a banner to display their pride and vanity : and so farre are many from being ashamed of it , as that they are contrariwise proud of it . But this is as abhominable , & cursed , and senselesse a pride , as if the prisoner should be proud of his bolts & fetters , which are signes of his misdemeanour : for , what is thy apparel ( make the best of it ) ? it is but a beautiful cloake of thy filthy shame : then , as bolts & fetters are burdenous , and shamefull , though they be of gold : so is the cloake of thy shame , thy apparel , thogh it be silk , siluer or gold : for we shold not be ashamed only of ordinary aparel , or base : but euē of the most gorgeous ; knowing that once , wee had a glory of our owne , farre aboue all the glory of apparell : and the Ignominie that sin hath brought vpon vs , is greater then this glorie of apparell can take away . Here I deny not the vse of gorgeous apparell , to those to whom it belongs : But I say to rich men ( who , by their abilitie ) to men in authoritie , who ( by their place and calling ) may weare costly apparell : yea , and to Princes , who may lawfully weare silke , siluer , gold , and the most excellent ornaments of pretious stones , or whatsoeuer : to all thē , I say , God hath granted you the vse of these ; but withall , be not proud of them , for you once had a glory greater then these , but lost it by sin : & sin brought a shame , which those cannot hide . For , though thy apparel hide it frō the world , yet can it not frō God : only faith can couer it frō God : therfore glory in nothing but thy faith , be ashamed of thy apparell ; yea , of thy robes & costly ornamēts . And know further , that wheras thy body by sin is becom so vile , a meaner couer & baser apparel were fit for it . And therfore know , that wheras God hath giuen thee vse of costly apparell , and pretious ornaments ; he giues them not to honour thy body , but the place thou art in : and to adorne that part of his owne Image , which he hath set in thee by thy calling . And know lastly , that if thou hadst kept that order , wherein God at thy creation ( as this text saith ) ordained thee : thy natural glory would more haue adorned thee and the place thou bearest , then all this accidentall and artificiall glory can : and therfore glory not so much for the one , as be ashamed for the losse of the other ; and let thy apparell teach thee this lesson . Thirdly , many men take much delight in some kinde of meate : some in variety of meates , and some so loue their belly , as they care not how many creatures , or kindes of creatures do dye , for their belly sake : this is to be considered . For I take it a great fault , for men either to be too lauish and carelesse , how many creatures they cause to die , or ( though they eate but one kinde ) to doe it without all vse or further consideration . For , marke whence comes this , that man cannot now liue , or not so well ; but his life must be the death of other creatures , his nourishment and preseruation , the destruction of other creatures . At the beginning before sinne was , this was not so : no creature did either serue to cloathe or feed Adam : but this came with sin ; sin brought this vanitie vpon creatures , to die for the feeding and cloathing of man : and had we stood without sin , no creature should haue lost his life to be our meate . I take it therefore the duty of a man to make great vse of his meate in this regard . And first , for the meate that he loues best , let him be humbled for his sinne : knowing that if hee had not sinned , hee should haue had much more sweetnesse in other meate , which notwithstanding should not haue cost any creature his life . And secondly , for variety be not too lauish , nor too riotous : consider , euery dish is the death of a creature of Gods creation : consider againe whence comes this , that creatures must die to feed thee ; not from the creation , creatures were not made to that end : Innocencie would haue preserued all creatures to more excellent ends . Sinne it was , and thy sinne that destroyes so many creatures for the belly of man : it is a vanitie come vpon creatures for mans sinne , that they must die for mans meate . The death therefore of euery creature , should be a corsiue to a mans heart : when hee seeth it , it should touch him to the quicke , and make him say , This creature dieth not for it selfe , but for mee : not for it owne fault , but for mine . Miserable sinner that I am , if I had right I should rather die then it . God made it once for a better end , but my sinne hath brought it to this corruption . If this consideration tooke place , men would not eate their ordinary fare with so little vse : nor at extraordinarie occasions be so carelesse how much they spend , and how many creatures they cause to die . But you will say , God hath giuen vs libertie in meates : differences of meats are taken away in Christ , and God hath giuen vs vse of his creatures , not onely for necessitie , but more liberall vse euen for greater delight and comfort . I answer : I grant all this and more too , to a man that hath faith . I grant , feasts and bankets are lawfull for some men on some occasions . I take not away any mans liberty in meates : God hath granted it , and man ought not to take it away . I onely wish that when we eate , wee also would make this vse of it : and that we would not too riotously abuse that liberty that God hath giuen vs for diuersity of meates : faith giues vs leaue and liberty to eate ; yet faith denies not a man to make a holy vse of his eating , for his owne humiliation , but rather commaunds it . Fourthly , wee see in the world , that creatures not onely dye for mans feeding , but one creature feedes on another , and one destroyeth another to eate him . The Hawke preyeth on diuerse kindes of birdes : the Foxe feedeth on tame birds : the Wolfe on the Lambe : greater fishes deuoure the lesse : Dogges will eate diuerse kindes of creatures , if they can come by them . These things are manifest , and some of them be common sports in the world . Now whence comes this feareful disorder in nature , that one creature should deuoure another ? came it from the creation ? was the world ordained in this state , that one creature should eate vp another ? the greater feed vpon the lesse ? no : but sin brought this cōfusion , our sin caused this pitiful massacre of all creatures one by another . Let vs therfore at these sights be humbled for our sinne , which caused so fearefull a disorder : when thou seest thy Hawke flie so fiercely and so cruelly murder a seely bird : thy Hound , the Hart , Hare , or Connie ; then , as God hath giuen thee leaue in good order , measure , and manner , thus to deale with the creatures , and therefore thou maist take delight in it : so , withall make this vse of it ; Whence comes this ? it was not so from the beginning : When sinne was not in the world , these would all haue lodged in one cage and cabbin , and one neuer haue offred to haue eaten another : my sinne caused this iarre , and this disorder betwixt these two creatures . This should humble a man , because of his sinne : and restraine his life frō too much liberty ; and his affection from too much delight in these kind of pastimes . Againe , when we see the cruelty of the Foxe , the Wolfe , the Beare , toward the sheepe and other creatures ; Blame not too much the cruelty of the beasts : for this was not in them at their creation ; but thy sinne made them thus cruell one against another . Turne then into thy selfe , and be ashamed of it : and blame not so much the cruelty in them , as thine owne sinne which caused it in them . Againe , some creatures are vnperfect , some in parts of their body , some in some senses : and some are loathsome & vgly to behold : and some are venomous , and hurtfull to the world . Whē thou seest it , consider whence is this . They were not thus created : for God ( ordained ) that is , made all creatures in perfect order : But this comes from thy sinne : enter into thy selfe , and acknowledge this , and be humbled for it : and do not so much contemne this creature for his imperfection : nor loath him for his deformity : nor hate him for his venome ; as contemne , and loathe , and hate thine owne sinnes which were the cause of all these . Lastly , some take great delight in faire buildings , & make no vse of them but for delight and pleasure : but if they cōsider wel , they haue no such cause : it was not so at the creation . Adam in his innocencie had a more sumptuous Palace ordained for him ; namely , the Paradise of heauen and earth : and yet trees were not cut in pieces , nor the earth had her stones rent out of her bowels , for the building of it . Thy sinne it was that destroyed this Palace ; and sinne hath caused the necessitie of these buildings : How then canst thou glory in thy buildings ? wilt thou glory in thy shame ? Canst thou be proud of these , when thy sinne bereft thee of a better ? As therefore thy house is a comfort , strength , security , and delight vnto thee : so adde this one vse also : let it in this consideration be a cause to humble thee for thy sinne . The disorder that sin hath brought into the world , might be shewed in more particulars : but these may suffice , being those of whom we haue most common vse , and therefore do most commonly abuse . To conclude this point , I say vnto all men : Doest thou see what disorder is now in the world , in thy apparell , meate , recreations , buildings ? Seest thou the confusion , vanity , corruption of all creatures : the variance , dissension , and hatred of creatures amongst themselues ? Canst thou see all this , and either not regard it at all , or else take delight in it ? This is a cursed and abhominable delight . If a rich man should consume all his wealth , or throw it all on heapes , and then desperately set his house on fire , hath he any cause of ioy to see this ? If he sit still at this , you will say he is senselesse : but if he laugh at it , he is madde : So God created man rich in all blessings , put him into the Palace of the world : garnished this house of the world with exceeding beauty : his meate , his apparell , his recreation , his house were all excellent and glorious : he made all other creatures , amongst which there was nothing but concord , loue , agreement , vniformity , comelinesse , and good order . Now man by sinne fell ; & by his fall , not onely spent all his riches ( that is , defaced the glory of his owne estate ) : but also set his house ( that is the world ) on fire : that is , defaced the beauty of heauen and earth : brought confusion , corruption , vanity , deformity , imperfection , & monstrous disorder on all creatures ; set all the world together by the eares , & one creature at variance and deadly hate with other : so that one creature doth fight , teare , wound , destroy , and eate vp another . O cursed & damnable sinne of man , that hath so shamefully disordered that heauenly order , wherein God created all things at the beginning● and miserable men are we , which can sit still & see this , and not be moued : but if we reioyce and delight in it ; certainly , then a spirituall madnesse hath bewitched our soules . Let vs therefore stirre vp our selues , and looke about vs : and seeing all the world on a fire about vs , namely , flaming in contention , hatred , and all disorder : let vs for our parts seeke to quench it : which because wee cannot , therefore lament and bewaile it : but much more lament and be humbled for our sinne , which kindled this fire of disorder in the world . Hitherto of the manner of the Creation . By the word of God. The third point is , by what means ? The Text answereth : the world was ordained in that excellent order , by the word of God. By this word is meant , 1. Not any vocall word , as if the Lord should speake vnto the creatures : Nor secondly , the substantiall word of the Father , the second person : although I confesse that by him were made all things . Yet I take it , it is not so meant in this place : but rather as Moses doth , Gen. 1. when he saith that in the creation God said : It is in both places a comparison taken from a Prince , who bids his seruants doe this , and they doe it presently . The Lord in this place is like a Prince , he hath his word whereby he commaunded the world to be made . That word , I take it , is his will : for , Gods willing of any thing is an effectuall commaunding of it to be done : yea , it is the doing of it : for his willing of a thing to be , is more then all the commaundements of all men in the world . For if he doe but will it , the thing is done what euer it be : whereas all the world may commaund , and yet it is no neerer . From hence , I take it this is manifest to be the surest sense for this place ; God willed the being of all creatures , and according as he willed , they presently were : and that his will was his word here mentioned . Here then first marke a speciall point , that sets out the glorie of this Creator : hee vsed no labour , no motion , no paines , no seruants , no instrument , no meanes as men do . He onely spake the word , and they were made ; he commanded , and they were created . Psal. 148.5 . This shewes how glorious a God he is , and his power how omnipotent it is : who at his owne will and word produced such a glorious frame of heauen and earth : so many 1000. sorts and kinds of creatures in their order and due place . Dauid most seriously considered of this , when hee made the 104. Psalme , as appeareth if we reade it . Wee ought also so deepely to meditate of this his glorious power manifested in this miraculous creation , as that we ( seeing it ) may acknowledge with the Psalmist , Psal. 115.3 . Our God sitteth in heauen , and doth whatsoeuer he will. 2. Did the Lord make all things by his word ? learne wee then for our instruction thus much ; Euer when we see what is Gods will concerning our selues in any crosse or affliction whatsoeuer : let vs subiect our selues to it and beare it : because it comes from so mighty a God , as whom there is no resisting . For see , he that commaunded all the world to be , and it presently was so , and nothing could disobay : then if he commaund any crosse to seise vpon thee , wilt thou resist him ? Nay , rather take Saint Peters holy counsell . 1. Pet. 5.5 . Humble thy selfe vnder this so mighty hand of God , that he may exalt thee in due time . If thou then see his crosse comming towards thee , meete it , receiue it with both hands , beare it with both shoulders : if he will humble thee , resist not thou : for when againe he pleaseth to exalt thee ; all the diuels in hell are not able to resist him . It followeth ; So that the things which we see , are not made of things which did appeare . The fourth & last point is the matter , whereof the world was made : the Text saith : The things that we see , that is , all the world , were made of things neuer seene : that is , of a flat nothing , which here is said not to be seene , or not to appeare ; because how can that appeare or be seene , which is not ? So the meaning is , when there was nothing in the world , then God made the world to be : This is the strangest thing of all in this fourth effect : For it is not so strange that the world should be created in excellent order ; or that God should make it by his word : as that hee should make it of nothing . Reason denies it , Phylosophie disputes against it as absurd , and neuer will yeeld vnto it : but here is the power of faith manifest , for it makes vs beleeue and know it is so . Hence we learne 1. If he created the world and vs of nothing , then he can preserue vs also by nothing , that is , without meanes , or by weake meanes , or contrary to meanes : he that did the one can do the other , for the same reason is of both . This is a speciall point of our religion , Not to tye Gods prouidence vnto meanes . Men vse neuer to acknowledge it but with meanes : but that is no worke of faith . But wee ought not onely to see Gods prouidence , when we see no meanes : but euen when other meanes are against vs , then to see it , is a point of faith : and that is our duty , though it be hard . Giue men health , wealth , liberty , peace , let them be guarded about with Gods blessings : then they will magnifie the prouidence of God : but take these away , and lay vpon them penurie , sicknesse , or any crosse , then they rage , and raile , and distrust , yea blaspheme , and say , No prouidence , no God. And thus God is beholden to the meanes , for else men would flatly deny him . But this argues the want of faith . For had we that faith in vs , whereby we beleeued stedfastly , that God made all the world without meanes , that faith would also perswade vs that he can preserue vs being made , though meanes be wanting , or though they be against vs. This we may make vse of , whether wee be in necessitie , and would be relieued : or in any perill , and would be succoured : or in what extremitie soeuer , when meanes doe faile vs. Secondly , if he made all things of nothing : then he is able also , in respect of his promises made in Christ , To call such things that are not , as though they were , Rom. 4.17 . As , a man by nature is the childe of wrath , and of the diuell : he is able to make him a seruant of God , and childe of grace . This may teach vs , 1. Not to despaire of any mans saluation , though hee seeme almost past all grace : for God can make any thing of nothing , and therefore can put grace into that heart wherein afore was none . And 2. this is a comfort to all them which through weaknesse of faith , cannot perswade themselues of their election . For , suppose thou be full of wants and imperfections , & hast a rebellious and froward heart : What then ? Remember God made thee once a creature , of nothing ; hee can now againe make thee a new creature , of nothing : he created thee without meanes ; he can saue thee , though neuer so many meanes doe seeme to be against thee . And thus much of these three effects of faith ; and consequently Of the first part of this Chapter , containing a description of faith in generall . Abels Faith. VERSE 4. By Faith , Abell offred vnto God a greater sacrifice then Cain : by which he obtayned witnesse that he was righteous ; God testifying of his gifts : By which faith hee also being dead yet speaketh . THe second part of the Chapter , containeth an illustration and proofe of the former description , by a rehearsall of the most excellent patternes and exsamples of faith , which flourished in the Church of the old Testament . These exsamples be of two sorts : 1. Such as are set downe seuerally one by one , from the 4. verse to the 32. 2. Such as are set downe ioyntly many together , from thence to the end . The exsamples set down seuerally are of two sorts : 1. Such as were naturall Israelites , and borne members of the Church visible . 2. Such as were not naturally members , but strangers from the Church of God , till they were called extraordinarily . Exsamples of such as were members of the visible church , are also of 2. sorts : 1. Such as liued about the flood : or 2. After the flood . First , of such as liued afore , or about the time of the flood , there bee three faithfull men , whose faith is here recorded : 1. Abell . before . & 2. Enoch . before . 3. Noe , both before & after . All these three in order . These excellent & most worthy exsamples , are all grounded on some place of the old testament , and are continued from the beginning of the world almost to Christs incarnation : for he beginneth with Abell , which is so neere the beginning , that he was the second good man that liued in the world : yea , and the first of all that had this true faith , as the onely meanes of his saluation . For , as for Adam , he afore his fall had not this faith , neither should it haue saued him : but when the first meanes failed him , then came this faith as the second and more effectuall meanes of his saluation : But Abell was neuer in possibility to be saued by any thing , but by this faith . And therefore Abels faith hath the first place of commendation : and that in this verse . Abels faith is here commended for three things : 1. In that hee offred by it a greater sacrifice then Cain . 2. By it he obtained testimonie with God. 3. By it dead Abell yet speaketh . The 1. effect of Abels faith , is thus set down by the H. Ghost . By faith , Abel offred vnto God a greater sacrifice then Cain . The ordinary Exposition of those words , is this : that Cain and Abell comming to offer , there was no difference in the matter of their sacrifice , but onely in the manner of offring : in that Abell offred by faith , and so did not Cain . This Exposition though it be good , yet it fits not the scope of this place , nor the fourth of Gen. The right sense therefore seemes to be this ; Abell hauing faith , this faith moued him to testifie his thankfull heart to God. This hee did by offring vnto God the best and costliest sacrifice that he could : namely , the first fruites and fattest of his sheepe ; Whereas vnbeleeuing Cain , hauing no loue to testifie vnto God , brought onely of the fruite of his ground : not of the best as Abel did : but whatsoeuer cam first to hand . This being the true meaning of the whole ▪ let vs come to the particular points laid down in this effect , and they are three . 1. That Cain and Abell offred , that is , serued God. 2. That they offred Sacrifices . 3. That Abell offred a better then Cain . The first point containes their seruice in generall : the second , their seruice in particular : the third , the difference of their seruice ▪ wherein especially will appeare the excellencie of Abels faith . First , Abell and Cain , the two first brethren in the world , offered sacrifice to the true God. How learned they this ? for they had no Scripture , it was penned many yeeres after : namely , by Moses first of all . I answer ; When their Parents Adam and Eue had fallen , God gaue them ( of his infinite goodnesse ) a couenant of grace , that the seede of the woman should breake the serpents head : Genes . 3.15 . Wee doubt not but our first Parents receiued this couenant , and beleeued the promise : and this their faith , taught them how to worship the true God aright . You wil say : thus Adam & Eue learned of God ; but how came this to Cain & Abell . I answer : When they had beene thus instructed of God , Adam as a faithfull seruant of God , taught the same religion , and deliuered the same doctrine to his children : and by it they were taught , what , to whom , and in what manner to offer sacrifice . And thus they did it neither by Scripture , nor reuelation , nor their own inuention , but by the instruction of their Parents . Hence let all Parents learne a lesson of Adam , the first parent that was in the world : namely , to procure the good of their children : he nourtered his children excellently : 1. He prouided for them til they came to age . 2. Then he left them not , but appointed them their callings : For one was a husbandman , and the other a Shepheard . 3. Not thus onely , but he taught them to worship the true God , both in their callings , & in the practice of religion : and therefore he taught them to offer sacrifice in way of thankfulnesse vnto God : all this did Adam . So must thou do with the children which God hath giuen thee . 1. Prouide for them carefully till they be of age , take ●eed they miscarie not any way for want of things needfull . 2. So bring them vp , as that they may be apt to liue in some godly calling whereby to serue God , and to doe good in his Church : and that calling thou must appoint him , according to the fitnesse of his gifts . Adam appointed them not both one calling but diuerse callings , according to the diuersity of their gifts : and thou must see it be a lawfull and honest calling ; for so are both these . Then 3. ( the greatest matter of all these ) teach them religion , and the true manner of fearing & worshipping God ; that as by the two first , thy child may liue well in this world , so by this he may be made an heire of the kingdome of heauen . Adam was the first father , & father of vs all ; let all then follow him in this practice : & if we follow him in one , follow him in both . Diuerse wil be as careful for their bodies & for their callings as Adam was : but how few are as carefull to teach them religion for the prefermēt of their soules to life eternall ? But parents must haue care of both these : else they shal answer for their child at the day of iudgemēt : & though he perish in his own sin , yet his bloud wil God require at the Fathers hands . For God made him a father in his room , and he discharged not the duty of a father vnto their child . Secondly , in that Cain offered as well as Abell ; Hence we learne diuerse instructions . 1. It is a common opinion , that if a man walke duly and truly in his calling , doing no man harme , but giuing euery man his owne , and so doe all his life long , God will receiue him , and saue his soule : but the truth is this ; If men do thus it is good and commendable , and they must be exhorted to continue : but if they stand vpon this for saluation , they cast away their soules : For mark here , Cain was a man that walkt in an honest calling : and more then that , he tooke paines , & laboured in it ( which all men doe not which haue honest callings ) : And more then all these , when Abell offred , hee came and worshipped God also ; and hee did outwardly in such sort , as no man could blame him , but onely God that saw his heart : And for all this , yet is he a wicked Cain , and that is all that the word of God giues him , 1. Iohn . 3.12 . Then it is manifest , that to walke in a mans calling iustly and vprightly , doing no man harme , wil not serue the turne . Cain did it , and yet was cursed : wee must then goe further then Cain , else wee shall goe with Cain to the place where he is . Reason not with thy selfe , I worke hard and follow my calling , I hurt no man : thus could Cain reason , and yet but cursed Cain . Thou must then beside these , get that that Cain did not ; Learne in thy conscience to see and feele thy sinne , to be grieued for it , so as thou maist say : My sicknesse , my pouerty , my crosses grieue me : but nothing so much as my owne sinnes , these trouble me aboue all , & this griefe swalloweth vp all the rest . And there is another thing which I seeke aboue all : not gold , siluer , or promotion ; but reconciliation with my God , and his fauour in Iesus Christ : If thou hast these two , then thou goest beyond Cain , then shalt thou stand before God with Abell , and be accepted . Remember these two ; humiliation for sinne , and desire of reconciliation : these two is the summe of religion . If thou hast these , thou art blessed with Abell ; if not , cursed with Cain , howsoeuer thou liuest in the world . If thou say Cain kill'd his brother , and so would not I doe for all the world , I will do no man hurt in body or goods ; This will not serue : for it is said that God had no respect to Cain afore he kill'd his brother , euen when he offred his sacrifice : and therefore this duty is most necessary , and there is no shifting it off . 2. Cain offred as well as Abell : yea , Cain offred afore Abell , as it is manifest in Genesis , 4.3 . And yet Abels sacrifice was better when it came to the proofe , and was accepted , & not Cains which came first . Hence we learn , that a man may be more forward then many other in many outward duties of religion , and yet not be accepted of God : Another may be not so forward to the duty , and yet when hee comes , be better accepted . Whence comes this ? what ? is forwardnesse in good duties a fault ? Nothing lesse : but hence it is , he that outwardly is most forward , may come in hypocrisie & without faith ; the want whereof makes his forwardnesse nothing worth . Many such haue we in our Church : great frequenters of places and exercises of religion ; and yet they come but as Cain did , or it may be in worse intents . Thy forwardnesse is to be commended , but take this with thee also ; Care not so much to be first at the Sermō , or to be there oftner thē other , as to goe with true faith , repentance & a heart hung●ing for grace : if not , boast not in thy forwardnes : Cain offred afore Abell , & yet not accepted : & so there may com an Abell after thee , & bring faith with him , & be accepted whē thou with thy hypocriticall forwardnes shalt be reiected as Cain was . Thirdly , did Cain offer as wel as Abel ? Hence we learn that the Church militant is a mixt & cōpounded cōpany of men : not of one sort ; but true beleeuers & hypocrites mingled together : as here in the very infancy of the Church , here was a Cain worshipping in shew , as wel as Abell that worshipped in truth . So was it in the infancy , so in her perpetual growth , & so shal it be in the last age of the church : the good shal neuer be quite separated frō the bad , vntil Christ himself do it at the last iudgement . Goates shall alwaies be mingled amongst the sheepe , till Christ the great shepheard do separate them himselfe , Math. 25.34 . And he that imagineth a perfect separation till then , imagineth a fancy in his braine , and such a Church , as cannot be found vpon the earth . This being so , let no man therfore be afraid to ioyne himself to the visible Church : neither let any that are in it go out of it , because the bad are mingled with the good ; for so it hath been alwaies , & euer wil be : he then that wil go out of a Church , because there be hypocrites in it , must go out of the world , for such a Church is not foūd , but triūphant in heauē . Fourthly , 〈◊〉 that Cain & Abel offred , hence we learne , that the Church of God , which truly professeth his name , hath been euer since the beginning of the world . For this Church was in the houshold of Adā , whē there was no more but it in the world : for sacrifice to God is a sign of the Church : yea , & beside the sacrifice , they had a place appointed where Adam & his family came together to worship God. For , so much Cain intimateth , Gen. 4.14 . & 16. Cain went out from the presence of the Lord , that is , not onely out of his fauour & protection , but from the place of his solemne seruice , & where he wonted to manifest his special presence to his childrē seruing him : and therfore Cain , as being excomunicate , complaines ( verse 14 ) because he must leaue it . Thus the Church hath been frō the beginning , & therfore is truly call'd Catholike . The Papists abuse this place notoriously : for whereas the Church hath been so antient , they argue therfore it is aboue the Scripture : yea , & that we could not know it to be Scripture , but by the antient testimonie of the Church . We must know the Scripture is two wayes to be considered . 1. As it was written & penned by holy men , and so it is later then the Church : for Moses was the first penman of Scripture : but secondly , as it is the word of God , the substance , sense , and truth therof is much more antient thē the Church : yea , without the word of God , there can be no Church : For , without faith is no Church ( because the Church is a cōpany of beleeuers ) and without the word it is no faith : therfore no word , no faith : no faith , no Church . So then the Scripture was afore the Church , but penned after . Thus we see that Cain and Abell offered . Now secondly , what offred they ? sacrifices . Sacrifices were vsed in the worship of God for two ends . 1. When a sacrifice was offred , especially of beasts , when a man saw the bloud of the beasts poured out it put him in mind of his own sins , and the desert of them , & taught him to say thus : Eue as this creature is here slain , & his bloud distils & drops away ▪ so my sins deserue that my bloud should be s●●ed ▪ and my soule be drenched in hell for euer . This creature can die but one death , for it sinneth not ; but my sins deserue both the 1. and 2. death . Secondly , sacrifices serued to put the●● in minde of the Messias to come : and the slaying of the beasts shewed them how the Messias should shed his bloud , & giue his life for the ●ir●s of the people ▪ These are the 2. principal ends of sacrifices , & for these 2. ends did Cain & Abel offer ; Cain in hypocrisie and for fashion sake : Abell in truth , conscience , and sinceritie . As it was in the old sacrifices , so is it in our Sacraments of the new Testament : whereof , the sacrifices were all types : 1. In baptisme , sprinkling of the water , serues to shewe vs how filthily we are defiled with our owne sinnes . 2. It signifies the sprinkling of the bloud of Christ vpon the heart of a sinner , for his sanctification from sinne . 2. In the supper , the breaking of the bread signifies , 1. how we should be broken in humiliation for our sinne : and the pouring out of the wine , how our bloud and life should be shed , and poured out for our sinnes , if wee had that that we deserue . And secondly , they represent vnto vs how the body of Christ was broken , & his bloud poured out for our sinnes , which he was content to suffer vnder the wrath of his Father , for our sakes : so that we see , both the sacrifices and sacraments of the old , as also of the new Testament , all aymed at these two ends ; to shew vs our sinnes , and our miserie by sinne : and to foretell or represent our reconciliation by Christ. Which being so , our lesson is this . Wee haue all receiued those two Sacraments : the first once , the second often . Now if they haue beene duly receiued of vs , they ought to haue this double vse vnto vs : 1. To cause vs to make a search of our owne sinnes , and of our miserie by sinne : and seeing it , to be cast downe and humbled , considering how corrupt our hearts are , and how wicked our liues . And secondly , when this is so , then to make vs seek for reconciliation with God by faith in Christ , to make vs desire it , loue it , and pray for it aboue all things in the world . Abell not onely offred , but offred so , as that it put him ●n minde of his sin , and of his redemption , by the death of the Messias to come . So , wee must not onely outwardly receiue the Sacraments ; but so receiue , as that wee may see and be humbled for our sinne : and seeke to be reconciled to God in Christ. Such vse also ought we to make of hearing the word , and not to be content with bare hearing of it , or to get a generall knowledge out of it : but it must giue vs a speciall sight of our owne estate by sinne : and vrge vs forward to seeke the fauour of God in Christ. Religion stands not in hearing the word , and receiuing the Sacraments with the congregation : though it be done neuer so often , and neuer so formally : But so to heare and so to receiue , as that they may worke in vs those two things : and that is the pith and life of religion . And whosoeuer he be that professeth religion , and sheweth not the fruit of it in these two , that mans profession is in vaine , and it wil go for no payment at the day of iudgement . Thus we see they offred , and what they offred . It followeth ; A greater sacrifice then Cain . The third & last point , is the difference of these sacrifices . For although Cain offred as well as Abell : and offred sacrifice as well as Abell : yet was there a difference in their sacrifices : for Abels was better then Cains . This is the chiefe point : for this sets downe what was that excellency of his faith , for which he is here commended . Abell is not commended for offring , by his faith : for so did Cain that had no faith : nor for offring sacrifice , by his faith : for so did Cain that had no faith : but because that by his faith he offred a better sacrifice then Cain could . The holy Ghost calls Abels a better or greater sacrifice : because Abell brought the best and fattest of his sheepe , and so bestowed the most cost hee could ; as signifying that hee would haue bestowed more cost , had hee knowne how to haue done it . For , he that giues as he hath , would giue more if he had it . And he that doth the best he can in any thing , it is certaine hee would doe better if he could . Cain contrariwise brought not the best of his fruites , but either the worst , or whatsoeuer came first to hand ; as thinking that whatsoeuer hee brought , was good enough : therefore worthily is Abell saide to haue offred a better sacrifice then Cain . And further , this holy practice of Abell , came to be a law written , euen one of the commaundements of the Ceremoniall law ; namely , that the first borne should be offred to God , Exod. 34.19 . And the first fruites of the corne , Leuit. 23.10 . &c. And that nothing that was lame , blind , maymed , or had any blemish in it , should be offred to the Lord. Deut. 15.21 . Abell here did euen that which these lawes commaunded : and these lawes commaunded the same that he did . Thus God vouchsafed to honour his seruant Abell , for his obedient and honest heart ; euen to make his practice the ground and beginning of one of his owne lawes : that so the Israelites in all their generations , might in their daily practices , remember this worthy deede of holy Abell to his perpetuall honour . Now for vs the truth is , this law bindes vs not : for it was a ceremonie , and is ended in Christ. Yet the equity and vse of it reacheth euen to vs : namely it teacheth vs when we will giue any thing vnto God , to giue the best we haue . This is the equity of all those lawes ceremoniall , which commaunded them to giue to the Lord their first borne , and their first fruites , and the fattest of their cattell : and so much of them do still binde vs. Now , from this rule , are taught diuers duties : 1. To the Parent . Hast thou many children , and wilt giue some to the Lord ? namely , to serue him in the ministerie ? The practice of the world , is to make the eldest a Gentleman , the next a Lawyer , the next a Merchant : hee that is youngest , or least regarded , or that hath some infirmity in wit , or deformity in body , set him to schoole , let him be a Minister . But Abels sacrifice controlles this profane course of the world . Learne therefore by him , whomsoeuer of all thy children thou findest fittest in gifts and graces of body and minde ; whom thou louest best , and most esteemest , he is fittest for the Lord , and the Lord is most worthy of him : consecrate him to the Lord , for his seruice in the ministerie . 2. To the young man. He being in the strength and ripenesse of wit , senses , memory , capacity , and in the best of his age : he saith , I will take my pleasure now I am fittest for it : I will repent at the end of my dayes , and that is a fitter time . This is a vile policie of the diuell , to dishonour God , and to cast away their soules . What a griefe is it to giue the diuell his young yeares , the strength of his body and wit , and to bring his withered old age vnto God ? nay , be sure , God will not accept thy rotten sacrifice of old age , but rather giue thee vp to the diuell , that hee may haue thee altogether which hath had the best : then follow rather Salomons counsell , Eccles. 12.1 . Who bids thee remember thy Creator in the dayes of thy youth : Remember Abels sacrifice , it was of the best . So , thou hast no sacrifice but thy selfe to offer : offer then the best : thy young yeares is the best time , giue them vnto God. 3. To all Christians . Abell offred the best : it teacheth vs all , if wee will professe and serue God , not to doe it by the halfes ; or for shew and fashion sake , or negligently as not caring how . Thus to do , is but to offer the sacrifice of Cain , and that makes the most professors goe away with their seruice vnaccepted as Cains was : for God will haue all or none , he is worthy to haue no partner : hee must be serued with all the heart , with soule and body , so that a man must consecrate himselfe wholly vnto him . 2. Kings . 23.25 , It is the speciall commendation of good King Iosias , That hee turned vnto the Lord with all his heart , and soule , and might : and for that , hee is preferred afore all Kings afore or after him : not that Iosias could fulfill the lawe perfectly , as it required ; but it is meant of the endeuour of his heart and life , by which he straue with all his might to serue God as well as he could : his exsample is ours . We professe religion , wee must looke that our hearts affect it : we professe a turning from sinne , we must take heed it be not formall , and from the lips , but from the heart . So , when we practice any duty of religion , whether we pray or heare the word , or receiue the Sacrament ( this is the sacrifice that we can offer ) we must not doe them coldly and carelesly ; but with zealous affection and resolution from the heart . Otherwise , if we serue God for fashion sake , and our hearts are on the world , and our owne lusts : wee offer the sacrifice of cursed Cain , and we with our formall religion shall goe to him . But let vs offer the sacrifice of Abell : that is , though it be neuer so little ; yet let it be the best wee can , and all we can , and God will accept vs as he did Abell . And thus the Parent should giue God his best childe : the young man his best yeares : euery man his best part , which is his heart . And thus we follow the steps of holy Abell , who offred to God the best sacrifice he had . This was the fruite of his faith : euen so that Parent , that young man , that professor that hath true faith , will do so likewise . Hitherto of the first effect of Abels faith : It followeth ; By the which he obtained witnesse that he was righteous . This is the second effect of Abels faith , wherby it is commended . 1. For the meaning . By faith hee meanes sauing faith , which makes a man iust before God , and no other . For , whereas he had said afore , that by faith our Elders had obtained a good report : He proues that general , by this exsample of Abell ; therefore that sauing faith which was meant there , is also meant here . These wordes set downe two benefits which Abell had by his sauing faith : First , he was iust by it . Secondly , God testified that he was so . For the first : Abels faith made him iust and righteous , not because his faith was an excellent quality of that vertue in it selfe , as to make him iust ; but because it was an instrument whereby he apprehended and applied to himselfe the righteousnesse of the Messias to come , whereby hee might stand iust before God. This was his righteousnesse , which he had by faith : for hee trusted not to any holinesse of his owne , though ( it is out of question ) hee knew he was the sonne of that man who once was perfectly righteous : but the trust and confidence of his heart was in the righteousnesse of that blessed seed , which , God had promised , should breake the serpents head . This Promise he knowing , beleeued it , applied it to himselfe , and this faith made him righteous . Here we learne a worthy lesson of Christianity ; namely , that the true and the vndoubted way to heauen , is a holy and liuely faith in Iesus Christ : for , this faith makes a man righteous , & that righteousnesse opens him the gate of heauen . To this end ( saith the Apostle ) Being iustified by faith , we haue peace with God : but by whō ? through our Lord Iesus Christ. For the vse of this doctrine , we must renue our former exhortation , which indeed cannot be too often presled to the conscience . There is none of vs so vile , none so profane , but we desire saluation . If we do , then we must tread the beaten way to it . For , we are not borne heires of it ; neither can we come thither by chaunce : but there is a way that must be taken , & that way is but one : all other are misleading by-waies . Again , that way must be taken in this life ; else , it is too late . Now , this way is to be a iust & righteous man. With this , neuer man failed : and without this , neuer man attained to saluation ; for , No vncleane thing can come into the kingdome of heauen . Neuer was man iustified there , which was not iust before : and that must be here begun , which in heauen is to be perfected . In this life therefore , wee must seeke to be iust . Now , our owne good workes will not serue to make vs iust : for , they are all vnable to indure the trial of Gods iustice . And if we stand to them , and they proue not able to satisfie Gods iustice ; then , in stead of sauing vs , they will condemne vs. Therefore , with Abell , let vs go out of our selues , deny our selues , and cleaue onely to Christs righteousnes , in life & death : this is the way that neuer will deceiue vs. But some wil say , We walke in this way . I answer ; He , that walketh in a way , may be traced by his steps : so then , shew your steps of holinesse , of deuotiō , of charity , &c. these must shew your faith : leaue these steps behinde you , and then your faith is good . Thus did holy Abell : beleeue thou it , acknowledge it , and follow thou after him : and renounce all by paths which the Papists , or thy own braine imagineth . Let this one doctrine sinke into thy heart in steade of many , and let not the diuell strake it out . For , if thou walke in this way , my soule for thine it will bring thee to heauen : if not , at the last day this doctrine will condemne thee , because it shewed thee this way , and thou wouldest not walke in it . Secondly , obserue : He saith , Abell was approued and accepted of God. How proues hee that ? Because his workes pleased God : as who say , his workes cannot please God , vnlesse his person do : therfore in that his works do , thence he concludeth that his person did : it is the reason of the holy Ghost , and therefore infallible . In the framing of this reason , the holy Ghost teacheth vs a great point of our religion : namely , that first a mans person must please God afore his actions can : And after the person , then the actions . This is plaine in these words : for it is said , he first obtained witnesse that hee was righteous himselfe , and then God testified of his gifts : So likewise more plainely , Genesis 4. 4 , God had respect first to Abell , and then to his offring : So that the truth is manifest , No worke pleaseth God afore the worker do . This , being so , hath excellent vses . First , it ouerthroweth a maine pillar of Romish religion : Iustification by workes : For how can a man be iustified by his workes , when hee himselfe must be iust afore the works can be ? Vnlesse hee be iust , his workes be wicked : if they be wicked afore his person be iust , how can they then iustifie him . And if the person bee once iust , what needes it then to be again iustified by works ? Good works make not a man good : but a good man makes a worke good ? & shall that work that a man made good , return againe & make the man good ? 1. That is absurd in reason : And 2. It is needlesse . For , the man is good alreadie : else the worke could not haue beene good . Wee may therefore say , workes are rather iustified by the person of a man , then his person by the works : and it is a most vaine thing to looke for Iustification from that which thou thy selfe must first iustifie afore it be iust : if wee had no other reasons against iustification by workes but this , this were sufficient . Secondly , hence we learne , that till a man bee called , and his person iustified and sanctified , all that euer hee doth is sinne . 1. His common actions , his eating , drinking , sleeping , walking , talking , are all sinnes . Yea 2. The workes of his calling , & his labor in the same , though neuer so iust , equal , and vpright . 3. Further , his ciuill actions , namely the practice of ciuill vertues : his outward grauitie , meekenesse , sobrietie , temperance , quietnesse , vprightnesse , and all outward conformitie , are all sinnes . Yea more then all this , his best actions , namely his practicing of the parts of Gods worship , or his deeds of charitie , his praier , his hearing the word , his receiuing the sacraments , his giuing of almes ; they are all sinnes vnto him , if hee haue not a belieuing and penitent heart : yea such sinnes as shall condemne h●m , if hee had no other . Obiect . This should seeme strange diuinity , that the most holy actions , as praier , &c. should be damnable sinnes . I answer , they are in themselues holy and good , and as farre forth as God hath commanded them ; yet in the doer they are sinnes , because hee doth them from a fowle & vnholy heart : for the same action may be holy in it selfe and in regard of God the author of it , and yet a sin in him that is the doer of it . As cleere water , pure in the fountaine , is corrupted or poisoned by running through a filthy and polluted channell ; so are euen the best actions , sinnes : as euen the preaching of the word to a minister , whose heart is not cleansed by faith , and his person accepted of God ; it is a sin vnto him , and ( if he repent not ) shall be his condemnation . Cain sinned not onely in hating and murthering his brother , in lying and dissembling with God ; but Cain sinned also euen in offering sacrifice . And Abels sacrifice had beene a damnable sinne , but that his person was iustified before God. And the reason of all this is good : for nothing in the worke is able to make an action acceptable to God , but onely the acceptation of the person by Christ. This being so , it stands vs euery one in hand to looke to our selues ; and to labour aboue all things for faith and repentance : that so our persons may be accepted righteous before God , and thereby our actions accepted also . If it be a miserable thing , that all thy actions , euen holy actions should be sinnes , then labour to be iustified ; for that onely can make thy workes accepted : if not , then though thou labour neuer so much to be approued in the world , & set neuer so glorious a shew vpon thy workes to the eyes of men , they are all abhominable sinnes in the sight of God : and at the day of iudgement they shall goe for no better . Preach , and teach all thy life long ; nay , giue thy life to die for religion : Giue all thy goods to the poore , depriue thy flesh of all delights : build Churches , Colledges , Bridges , High-wayes , &c. and there may come a poore shepheard , and for his keeping of his sheepe be accepted , when thou with all this pompe of outward holinesse , maist be reiected . And why this ? only because he had faith , & thou hast none ; his person was iustified before God , and thine is not . Therefore let this be my counsell , from Abell : Labour not so much to worke glorious workes ; as that which thou doest , doe it in faith . Faith makes the meanest worke accepted ; and want of faith makes the most glorious worke reiected : for so faith the Text. Abell must be accepted , else his sacrifice is not . Thus wee see Abell was iust , and God so accounted him . The second point is , That God gaue testimonie hee was so : In these words . God giuing testimonie What testimonie it was that God gaue of Abell and his gift , it is not expressed in the word ; and so it is not certaine : but it is very likely ▪ that whē he & Cain offred , God in speciall mercy sent fire from heauen , and burnt vp Abels sacrifice , but not Cains : for so it pleased the Lord often afterward when he would shew that he accepted any man , or his worke , he answered them by fire from heauen . So he burnt vp the first sacrifice that Aaron offred ▪ Leuit. 9.24 . So he answered Salomon , 2. Chron. 7.1 . And so Elias . 2. Kings , 18.28 . And so it is likely that he gaue this testimonie that he accepted Abell and his offring . This was a great prerogatiue that Abell and the Fathers in the old testament had . We haue not this , but wee haue a greater ; for wee haue that that is the substance , and truth , and body of this : For wee haue also the fire of God , that is , his spirit comes downe into our hearts euery day : not visibly , but spiritually , and burnes vp , in the heart of a beleeuer his sinnes and corruptions , and lights the light of true faith , that shall neuer be put out . The vse hereof is this ; As no sacrifice in the old law pleased God , but such as was burnt by fire from heauen , sent downe either then or afore : so our sacrifices of the new Testament ( that is , our inuocation of Gods name , our sacrifice of praise , our duties of religion , our workes of mercy and loue ) neuer please God , vnlesse they proceede from a heart purged by the fire of Gods spirit , that is from a beleeuing and repentant heart : both which are kindled and lighted , and daily continued by that fire of Gods spirit . Therefore it is , that Paul saith , 1. Tim. 1.4 , That loue must come out of a pure heart , and good conscience , and faith vnfained . The duties of religion , and works of loue comming from this purged heart , ascend into the presence of God , as a smoake of most acceptable sacrifices , and are as a sweet perfume in the nosethrils of the Lord. Now , of what did God thus testifie ? Of his gift . It may here be asked at the first : how can Abell giue a gift to God : hath the Lord neede of any thing ? and are not all things his ? I answer . God is soueraigne Lord of heauen and earth , and all creatures : yet hath hee so giuen his creatures vnto man to vse , as that they become mans owne , and so he may esteeme & vse them : and being mans , a man may in token of his thankfulnes return them again to God ; especially seeing God accepts them , being so offred , as most free gifts . This sheweth vs , first , the wonderfull mercy of God , that whereas we can offer him nothing but his owne , he vouchsafeth to accept a gift offred of his owne , euen as though we had of our owne to offer . 2. See here a difference betwixt the sacrifices of the old , and Sacraments of the new Testament . In their sacrifices they gaue something to God , and therefore they are call'd gifts : in our Sacraments we receiue daily grace from God. 3. In that the sacrifices of the old Law are call'd gifts , we must know that it is typicall , and hath excellent significations vnto vs. 1. It signifieth , that the Messias should be giuen of God freely , for the saluation of his elect : and that Christ the Messias should willingly giue himselfe to be a redeemer . 2. It signifieth , that euery man that lookes for saluation by Christ , must giue himselfe to God , and all that is in him . So Paul exhorteth , Rom. 6.13 . Giue your selues vnto God , and your members weapons of righteousnesse . When we giue any thing to a man , we make him Lord of it . If we then giue our soules and bodies to the Lord , we must giue them so , as that they may obay and serue him , and be ruled by him , and serue for his glory , howsoeuer he shall vse them . We professe religion , and make great shewes ; but to giue our selues in obedience to God , is the life of religion : But contrary is the course of the world . For , most professers are giuen vp to sin and sathan : their bodies giuen to drinking , gaming , vncleannesse , iniustice : their soules to enuying , hatred , malice , reuenge , lust , pride , selfe-loue : God hath nothing except it be a face : but that will not serue the turne : he will haue all , body and soule : for he made all , and he hath redeemed all . We go against equity . Christ gaue his body and soule for vs : why should not we giue ours againe to him ? Againe , this gift is not as other gifts ; for here all the profit redounds to the giuer : the glory indeede is his ; but the gaine and profit is our own . Why then should we withhold our selues from God ? it argueth , we know nor feele not , what Christ hath giuen vs : for if we did , if we had 10000. liues , we would thinke them all too little for him . And thus much of the first & second effect of Abels faith ; the third followeth . By which Abell being dead , yet speaketh . The 3. effect , whereby Abels faith is commended , is laide downe in these words . Concerning the meaning whereof there is some difference , which is briefely to be examined . Some thinke the words should be thus translated : By which also Abell being dead , is yet spoke of ; making the meaning to be , that by his faith he obtained a good name to all posterities : but it seemes this cannot stand , for two causes : First , because that is already affirmed of Abell and all the rest , in the second verse , that through faith they had obtained a good report : which therefore might seeme needlesse so soone to be repeated againe . Secondly , for that afterward Christs bloud & Abels being compared together , it is not said that Christs bloud is better spoken of then Abels : but that it speaketh better things thē Abels did . Therfore the words are rightly trāslated . Now for the true sense of them , it is likely the holy Ghost here hath relation to the story whence it is taken ; where , vpō Cains murder , God saith to him , The voice of thy brothers bloud crieth to me from the earth : and why crieth it ? Namely for vengeance against so monstrous a murder ; and crieth to all men to behold it , and to abhor the like : and so after a sort he continueth to speak , to this day . So that the words , in the true & full sense of them , do import these two points ; 1. That Abell spake when he was dead . 2. That in a sort Abell still speaketh . For the first : Abell spake and cried when he was dead : but how ? not with a vocall speech : but the phrase is figuratiue , and imports thus much , as if the Lord had said to Cain : thou hast kill'd thy brother closely , and it may be hast hid him in the sand , or buried him , and thinkest no man knoweth of it : but thou must know , Cain , this thy fact is as euident to me , as if Abell had told me : I know thou kill'd him : and if thou wonder how I knowe , I tell thee his bloud told me ; for it cried in my eares , & yet it crieth out against thee : for though Abell be dead , his bloud yet speaketh . As this is true of Abels , so of all mens bloud : and as of bloud , so of all other oppressions , though done by neuer so great men . Murders , oppressions , and all wrongs done to Gods children , they cry to God against the oppressors , though the poore oppressed men dare scarce name them : they neede not , for their bloud doth , yea euen their very teares cannot be shed , but God takes them vp , and puts them in his bottle , and will know who shed them . Thus bloud crieth against them that shed it , yea teares crie against them that cause them . This affordeth vs a double instruction . First here it is apparant that God seeth and knoweth the sinnes of men , though the men be neuer so mighty , or their sinnes neuer so secret . For though men conuay them neuer so closely , and labour to hide them with all the meanes that wit of man can deuise : yet the very dead creatures cry out , and do proclaime the sinnes and sinners in the eares of God , as fully as the voices of liuing men , can discouer any thing vnto men . Priuy oppressions , and goods gotten by deepe deceipt , lie hid to the world : But the stone out of the wall shall crie , and the beame out of the timber shall answer it ; Woe be to him that buildeth his house with bloud , and erects a Citie by iniquitie : as though hee had said , God knoweth euery stone and euery piece of timber in their stately houses , which they haue gotten by deceite or oppressing of the poore . Priuy conspiracies , and plots of treason are laid against Princes and Magistrates ; and often in so secret manner , as in mans reason is not possible to be discouered . But God hath many wayes to finde them out , and they neuer scape his priuie search : and therefore the holy Ghost aduiseth ; Curse not the King , no not in thy thought , nor the great ones in thy bedchamber : for the fowle of the heauen shall carie thy voice , and that which hath wings shall declare the matter . So that whatsoeuer is plotted neuer so priuily , or conspired in the secret closets of vngodly men , God knowes it , and hath meanes enow to disclose it to the world . And in our daily experience God magnifieth himselfe mightily in reuealing murders . For , bring the murtherer before the dead corps , and vsually it bleedeth , or giueth some other testimonie , whereby it speaketh euen as Abels bloud did , This is the murtherer . Nay more : for , Abels bloud spake to God , but here euen to men also . And of this its hard to giue any reason at all , but the secret and immediate hand of God , thereby shewing himselfe to know all secret sinnes , & to be able to disclose them by strange meanes . The vse of this doctrine is , to feare all men from sinning , though they thinke it possible to conceale their sinnes from the world : for this is one of the strongest and commonest encouragements that men take , to liue in a sinne , If they thinke it likely to be concealed . But here they see how false a ground that is . For if they can conceale it from men , yet can they not from God : and if God know it , then can he reueale it to the world when it pleaseth him . Againe , whereas Abels bloud cried when he was dead ; It teacheth vs , that God had a care of Abell both liuing and dead : for it were nothing to say his bloud cried , if God heard not that cry . But it s apparant he heard it , for he reuenged it , and punished Cain when Abell was dead , and could not reuenge it himselfe . And this care God hath not ouer Abell alone , but ouer all his children : and as the Psalmist saith , Pretious in the sight of the Lord is the death of his Saints : that which is vile , and of no regard in the world , is pretious with God. Tyrants make hauocke of the Church , and kill them vp by heapes ; but God records vp euery one , and will not faile to reuenge it , when they are dead : For if God haue bottles for the teares of his seruants , surely much more hath he bottles for their bloud . The vse whereof is to teach vs in all extremities of danger or distresse ; to learne patience : yea , though we be sure to die , yet ( as Christ saith ) To possesse our soules with patience : For we haue one , wil heare the cause , and reuenge our quarrell when we are gone : So that if wee be patient wee loose nothing ; but if wee be impatient wee get nothing . Let vs therefore hold our tongues : for , the wrong done to vs crieth loude enough to God for reuenge , who will heare it as assuredly as he did Abels . And thus wee see how Abell spake then , euen after he was dead . The second point is , Hee speakes also yet : and that three wayes . First , his faith yet speaketh , because it admonisheth all men euery where , who either heare or reade this story , to become such as Abell was , namely , true worshippers of the true God : for , in Abels example , it prouokes all men to be like him , because it assureth them of the same regard and reward with God that Abell had : and so Abels faith is a neuer dying Preacher to all Ages of the Church . Here wee learne , that the holy Examples of Gods children are reall teaching , and loude preaching to other men . For there is a double teaching , namely , in word or deede . It belongs to the Minister to teach in word ; and to all men to teach by their deedes , and good examples . And if the Minister teach not thus also , it is the worse both for him and his hearers . It sufficeth not for him to teach by vocall Sermons , that is , by good doctrine ▪ but withall by reall Sermons , that is , by good life : His faith , his zeale , his patience , his mercy and all other his vertues must speake , and cry , & call to other men to be like vnto him : which if he practice carefully in his life as Abell did , then shall his vertues speake for him to all posterities when he is dead . Againe , Abell though dead , may be said to speake , because howsoeuer his body be dead , yet in soule and spirit hee liueth with God in heauen . And thus the word speaketh may be vnderstoode , because it is here opposed to death : by which he being dead , yet speaketh : that is , being dead in body , yet liueth in soule : which life with God , was obtained vnto by his true and sauing faith . Thirdly , hee may be said to speake yet , as all other Gods Martyrs are said to crie in the Reuelation , from vnder the altar , How long Lord holy and true doest thou not auenge our bloud on them that dwell on the earth ! As this is true of all Martyrs , so specially of Abell the first Martyr of all : which words are not spoken , neither by him nor them vocally with vttrance of voice : but it is so said , to signifie what feruent desire the seruants of God haue in heauen , of the full manifestation of Gods glory in their bodies , and of an vtter abolishment of sinne in the whole world . Which their desire , they doubtlesse vtter to God in a more excellent manner , then in this world wee can vtter any thing with our voice : and thus Abell speakes yet , and shall speake till the worlds end . Hitherto of the first Example , the Example of Abell . The second is of Henoch : in these words ; By faith Henoch was translated , that he should not see death , neither was he found , for God tooke him away : for , before he was translated , he was reported of that hee had pleased God , &c. THe second example of faith , is taken also out of the old world , before the floud ; and it is of Henoch the seauenth from Adam : to whom , strange and miraculous things befell , by reason of his faith . Let the meaning of the words be first examined . By Faith. That is , by his confidence in the Messias or his sauing faith , he was taken away . Taken away : That is , from earth to heauen , not by an ordinary worke , but miraculously ; as is euident by the next words , That he should not see death . That is , that he should not feele death , nor any dissolution of soule and body : and therefore his taking away was miraculous . For , to be taken away by death is an ordinarie worke : but to be taken away , and yet not die , that is miraculous and extraordinary : and such was Henochs . So then the substance of these words is thus much ; Henoch hauing this grace from God , to beleeue stedfastly in the Messias to come , was likewise honoured with this high prerogatiue , To be taken into heauen , without tasting of death , & further was taken away to the end that he might not die . Thus we haue the meaning . Now concerning this translation of Henochs : there are two opinions . Some thinke hee was translated in soule onely , and not in body : and they say he died in the translation , so as his soule onely was taken vp into heauen , and his body slept in the earth . Though this appeares false at the first sight , yet let vs see their reasons , and what they can say for themselues . Their first reason is this ; No mortall body vnglorified can enter into heauen : but there is no mention of his glorification : therefore his body could not come in heauen . Answer . It is certaine it was glorified ere it came in heauen . If they reply , it is not mentioned : I answere it followeth not , that therefore it was not : for euery circumstance of euery action is not mentioned . For , many circumstances of actions must necessarily be supposed , & such a one was this . Againe , the glorification of his body is here plainly enough implied where it is said he was translated , that he should not see death . Now , if his body sawe not death , it was made immortall , which is a speciall part of glorification . Their second reason . Christ was the first that euer entred into heauen both in body and soule ▪ and for proofe thereof , they bring S. Paul , where he saith , Christ is the first fruits of them that sleepe . Answer . True indeede of them that sleepe , that is , of all that die ; for Christ entred into heauen both in body & soule , first of all them : but Henoch neuer died ; as the Text here auoucheth : therefore that place hinders not , but Henoch might be in heauen in his body , before Christs humane flesh ascended thither . Thirdly , they argue out of Saint Iohn : No man hath ascended into heauen , but he that descended ; the sonne of man , which is in heauen . But say they , this sonne of man is not Henoch , but Christ : therefore none but Christ ascended bodily into heauen . Answer . That place is not meant of corporall ascending , but of vnderstanding mysticall and heauenly things : no man ascendeth to the full knowledge of heauenly Misteries , but Christ alone , who descended from heauen from the bosome of his Father . And thus we see , this opinion hath no strength of Argument to rest vpon : but wee may safely hold ( notwithstanding any thing that can be said against it ) that Henoch was translated both in body and soule . And if any man yet doubt , how he could be takē vp in body before he was glorified ; Wee are to know , though he died not , yet his body was changed , as those men shall be , which shall be found aliue at the last day . The second opinion is , that Henoch was taken vp in soule and body into Paradise ( some say , the heauenly , but the most the earthly Paradise ) and there liues in his mortall and corruptible body , and must afore the last day come againe in his body with Elias , and fight against Antichrist : and when by their doctrine they haue ouercome him , hee shall by violence kill them , and so they shall die Martyrs : And this is the generall receiued opinion of the most Papists . But it is a meere conceit , and a dreame , and there is no ground for it : but , good argument against it . For first , as for the Earthly Paradise , it was defaced by the flood ; nor doe we read that euer man was in it but Adam . And some of their owne fables tell vs that Seth went to the gates of Paradise , when his father Adam was sicke , to get some Physicke out of Paradise for his father , but hee could not get in : Nor doe we finde any mention of it afterwards . So that it is likely in all reason , that it was defaced by the vniuersall flood . And if they meane , he was translated into the Heauenly Paradise ; I answer , thither can no vncleane thing come : but a mortall body is vncleane : and themselues say , hee was taken away in his mortall body , and in it shal come againe and die . Therefore Henoch hauing a mortall and vnglorified bodie , cannot be in the highest heauens ; into which nothing can enter which is not glorified and made immortall . If they alleadge Ecclesiasticus 44.16 . Enoch pleased God and was translated into Paradise , &c. I answer , we neede not call in question the authoritie of the booke , nor answer that it is not in the Canon of faith . For the text is corrupted wilfully by some that shewed thēselues in the Latine too bold with the text , both there and elsewhere : for in the Greeke originall , there is no such matter as Paradise , but the words are these : Enoch pleased God , and was translated for an example of repentance to the generations . And thus we see , this opinion is euery way erroneous , and hath no shadow of reason in it , nor for it . Seeing therefore both these opinions are to bee refused , let vs in few words set downe the true and Orthodoxall iudgement of the Church , out of the Scriptures in the olde and new testament . And it is this : That this holy man , by Gods special fauour to him , was assumed into heauen both body and soule ; his soule beeing perfectly sanctified , and his body glorified in the instant of his translation : and there he remaineth in glory , expecting the generall resurrection , and the full glorification of all Gods elect . Out of this translation of Henoch , we may learne : First , that there is a life euerlasting prepared of God for his children , wherein they shall liue for euer both in soule & body ; for hereof hath God giuen vs most euident testimonies , both here in Enoch , and afterward in Elias : Elias a Iew , Enoch none : Enoch in the first world , Elias in the second : Enoch before the flood , Elias after : Enoch vncircumcised , Elias circumcised : Enoch married , Elias vnmarried : and both were assumed into heauen in soule and body , and are there to this day , and tarry for vs till the ende of the world ; assuring vs that our soules liue for euer : & that our bodies , thogh they die , shall rise againe to life . Here therefore wee haue a notable ground for that last ( but not the least ) article of our faith , where we professe to belieue life euerlasting . Secondly , in this example we learne , that God is not tied to the order of Nature . The order which God established & set downe concerning all men after Adams fall is this : Dust thou art , and to dust shalt thou returne . By vertue of this decree , all men are to die , as sure as they once liue ; and when that time appointed by God is come , all the world cannot saue one man , but accordingly die he must . But here notwithstanding we see , God that tied man to this order , is not tied himselfe . Enoch and Elias are exempted , they die not , their bodies neuer turned to dust ; such is the power of God ouer the order of Nature , in all naturall actions . Thirdly , whereas the Papists holde , that all the Fathers who died before Christ , were in Limbus ( a place out of heauen ) and came not in heauen till Christ fetcht them thence , and carried them with him at his ascension ; Here wee learne it is most false & forged . For here we see , Henoch , and afterwards Elias were in heauen both in body and soule , many hundred yeares before Christs Incarnation : whereby ( as also by many other euidences that might be brought ) it is apparant , that Limbus Patrum is nothing but a deuise of that hereticall Church of Rome . Hitherto hath the holy Ghost auouched the translation of Henoch . Now hee proueth substantially , that he was taken away . Neither was hee found , for God had taken him away . And for his proofe , he first laieth downe his ground : then he thereupon frameth his argument , consisting of diuers degrees of demonstration . The ground is , the plaine and euident testimonie of the old Testament in Genesis ; where the words are these : Henoch was not found , or not seene , for God tooke him away . Against this ground , being the very wordes of the olde Testament , no man can take exception . And heere in a word , let vs all marke the high and soueraigne authoritie of Gods word , which euen the holy Ghost himselfe vouchsafeth to alledge for the confirmation of his owne words . It had beene sufficient that the holy Ghost here affirmed Enoch to be taken away : but we see he proues it out of the old Testament , so also did the Apostles and Christ himselfe all their doctrine . Let this teach all men to giue due reuerence to the holy Scriptures : let teachers alledge them ; let hearers receiue them farre aboue all humane testimonies , seeing the holy Ghost himself vouchsafeth to confirme his owne words , by the authority thereof . Secondly , hauing laide this ground , the holy Ghost frames his argument , to proue that Henoch was taken away by faith : and it consisteth of many degrees of euidence . For before he was taken away , he was reported of that he had pleased God. But without faith , it is impossible to please God. The degrees of the argument are these ; 1. God himselfe tooke Henoch away . 2. Before he was taken away , he pleased God. 3. But without faith no man can please God. Therefore Henoch by faith was taken away . The first degree , That Henoch was taken away , and was not found any more in this world , hath beene sufficiently spoken of already . The second degree is , that afore hee was taken away , hee pleased God : which is not barely affirmed , but it is further added , that hee was reported of , or he receiued testimonie , that he pleased God. Now , this report or testimonie is taken out of the storie of Genesis , where it is affirmed of Enoch , that hee walked with God : which walking with God , is an assured testimonie that hee pleased God ; for ( as the Prophet Amos saith ) Can two walke together vnlesse they be agreed : therefore in as much as Henoch walked with God , it is proofe sufficient , that hee pleased God : and because hee pleased God , therefore God tooke him away . So that here are two distinct points in this second degree ; First , that Henoch pleased God : Secondly , that there is a report or a testimonie giuen of him , that hee did please God. In the first , let vs obserue three speciall points of instruction . First , in that Henoch , before hee was taken away , pleased God : let vs learne , that whosoeuer lookes to haue his soule translated into heauen at his death , and both body & soule at the resurrection ; must before hand in this life learne to please God : they must seeke to please God , not when the time of the translation is come ; but before , as here it is saide Henoch did . If any man demaund , How shall I please God ? My answere is this ; Adam pleased GOD by keeping the Lawe : but now that is past , that power is lost : wee must nowe please God by direction from the Gospell ; namely , by faith in Christ and true repentance , together with a holy life ( which must necessarilie accompanie true faith and repentance ) thus God is pleased . And this must we not deferre till our death ; but doe it in our liues : nor can we looke to be inheritours of the kingdome of glory as now Henoch is : vnlesse before hand wee be in the kingdome of grace , by pleasing God as Henoch did . It is lamentable , to see men not care for saluation til death , and then they begin to please God : but alas , God will not be so pleased . They begin to learne how to please God , when they haue so long displeased him , as there is then feare they can neuer please him : but that man liueth and dieth with comfort , of whom it may be said as here of Henoch , before hee was taken away hee pleased God. Againe , whereas hee came not in heauen till hee pleased God ; this discouers the madnesse of sinfull men , who will looke for heauen , and yet will leaue no sinne , but flatter themselues therein . But , let all impenitent men here take knowledge that they come not in heauen till they please God : let them therefore cease pleasing themselues and their corruptions , by liuing in sinne , and learne to please God by a holy life . And further : In this point marke how nothing brought Henoch to heauen , but his pleasing of God. Hee was rich , for hee was one of the greatest on the earth : hee was royallie descended , for hee was the seauenth from Adam in the blessed line : hee was learned , for hee had the sixe first Patriarkes to teach him , sixe such Tutors as neuer man had : and it is likely hee had a comely , strong , and actiue body . But see , all these brought him not to heauen : no , he pleased God. and was therefore taken away . Let this teach vs not to rest in wealth , beauty , strength , honour , humane learning , nor all these put together without the feare of God : for some of them may please thy selfe , and some may please other men ; but God must bee pleased afore thou come in heauen , if thou wert as good as Henoch . Therefore vnto all thy outward blessings adde this , To please God by faith and repentance . Then as thy pleasing of men may make thee happy in this world : so thy pleasing of God , shall translate thee from earth to heauen . Thus wee see , Henoch before hee was translated pleased God. Secondly , as hee pleased God , and else could not haue beene translated ; so it is added , hee was so reported of , or there was such a testimonie of him . That proofe or testimonie is here concealed ; but it is recorded in the storie of Genesis , where it is said Henoch walked with God : which , as we heard before , was an assured testimonie that God was well pleased with him . But what is this , hee walked with God : how can a man ●e saide to walke with God ? The meaning is , That Henoch liued a godly , righteous , and innocent life in this world : ●or to liue in holinesse and righteousnesse , is to walke with God. And further , his heart was possessed of two perswasions or resolutions , which were the inducements drawing him to this holy life : First , that hee was alwayes in Gods presence , and that God is alwayes readie to dispose of all thinges to his good . Againe , that God did see , trie , and discerne all his wordes and deedes , yea his cogitations and thoughts , and the whole course of his life . These were the holy resolutions of Henoch , and these made him lead a holy life . This lesson is worth learning , and this example worthy to be followed of vs all : our dutie is with Henoch , to walke with God in this life if wee purpose to liue with God in heauen : and wee walke with God by leading holy and vnblameable liues , in holinesse towards God , and righteousnesse towards man. But if wee thinke this hard to doe , wee must labour to be resolued on these grounds : First , that God and his prouidence is euer present with vs , to dispose of vs alwaies to his glory , and of all other things to our good . Secondly , that as wee are in Gods presence ; so God seeth vs , and all our thoughts , words and workes , b●rgaines and dealings , and will iudge them all . When these two perswasions possesse our hearts , it cannot be , but wee shall liue godly , and feare to offend God : for , as a childe is dutifull and obedient in his Fathers presence ; so when a man is perswaded , he is in Gods presence , it cannot but make him dutifull . When a man is perswaded that God seeth him , hee will take heede what he doth ; and that God heareth him , hee will temper his tongue ; and that God beholdeth all his dealings in the world , hee will take heede how hee borroweth , lendeth , buieth , or selleth , and what hee doth in all his actions : and the very cause of all carelesnesse in these and all other duties in the world , is , because men are perswaded God seeth them not . To vrge vs therefore to this excellent dutie ; we haue , First , Gods Commaundement : Walke before mee and be vpright ( saith God ) to Abraham , and in him to all the children of his faith . Againe , wee haue the examples of Gods children , who are renowned for the obedience of this Commaundement ; Henoch here , after him Abraham , and after him Dauid , who testifieth of himselfe , I will walke before God in the land of the liuing . Thirdly , as it is both commaunded by precept , and practiced by exsample : so the proofe of it is most comfortable to all that practice it ; for it will make them prosper in all they goe about . For , as hee that is alwaies in the Kings presence and companie , cannot but bee in his fauour , and therefore cannot but succeede well in all his affaires : so hee that walkes with God , cannot but prosper in whatsoeuer hee sets his heart and hand vnto . Blessed Abraham found this most true , when he assured his seruant whom he sent to prouide Isaac a wife , in a long , and doubtfull , and dangerous iourney ; The Lord , before whom I walke , will send his Angell with thee , and prosper thy iourney : and euen so may euery child of God say with confidence : The Lord , before whom I walke , will send his Angell with mee , and prosper mee in my proceedings . Fourthly , this walking with God is a good meanes to make a man beare the crosse with patience : For if hee be perswaded that God seeth how wrongfully he is persecuted or oppressed , and that Gods prouidence is alwayes present , so as no affliction can com vnto him , but by his appointment : and againe , that his prouidence disposeth of all things to his good , how can he but receiue with patience that portion of afflictions which God shall lay vpon him ? For as hee that walkes with the King , who dare offer him wrong ? so he that walkes with God , what euill can touch him ? This is Iosephs argument to his brethren , when they were discomforted , and feared he would punish them after their Fathers death : Feare not ( saith he ) for am not I vnder God ? as though he had said , Doe not I walke in Gods presence ? and acknowledge my selfe vnder his power ? and that God , when you thought euill against me , disposed it to good : where the ground of Iosephs reason is , that he walking with God , his affliction turned to his good . Lastly , this is a meanes to bring a man to make conscience of all sinne , in thought , word , and deede , and in all his dealings , when he perswades himselfe to walke in the presence of God. When Ioseph was allured to sinne by his Mistresse , his answere was , How shall I commit this great wickednesse , and so sin against God ? The bridle that restrained him , was the feare of that God in whose presence he walked : And because hee walked with God , he would not walke with her in her wicked way : and because he kept a holy company with God , therefore he would not keepe her company , nor be allured by her temptations . So then seeing this way of walking with God , is euery way so excellent and so profitable , let vs learne it not in iudgement and knowledge onely , to be able to talke of it ( which is soone learned ) : but in conscience and practice ( as dutifull children doe before their parents , so ) let vs in a heauenly awe & a child-like reuerence walke before God , labouring for a true perswasion of his presence and prouidence , to be alwayes ouer vs and our whole liues . The want hereof is the cause of all sinne : And if we doe thus walke with God , and so please him , as Henoch here did , then shall wee be sure ( though not after the same manner that Henoch was , yet ) in soule first , and afterwards in soule & body both , to be translated into eternall life . But if we will not walke this way with Henoch in this life , let vs neuer looke to liue in heauen with him ; but assure our selues , that as the way of holinesse is the way to glory , so the way of wickednesse is the way to eternall perdition . And thus much of the second degree . But without faith it is impossible to please God. These words containe the third degree , or the third part of the reason . And this degree consists of a generall Maxime or Canon of Diuinitie : and the holy Ghost first layeth it downe ; and then , because it is one of the waightiest principles in religion , he proueth it substantially , in the words following . In the Canon it selfe let vs first examine the meaning , and then vnfold the manifold vse of it . Without faith . By faith , is meant here the same faith as afore : namely , true sauing faith in the Messias . And without this sauing faith , It is impossible to please God. Impossible how ? not in regard of the absolute , infinite , and indeterminable power of God , which hath no limits , but his owne will : but in regard of that order of the causes and meanes of saluation set downe by God in his word : which is this ; 1. Man by sinne hath displeased God. 2. God must be pleased againe , else a man cannot be saued . 3. He that will please God , must please him in Christ the Mediator , else he cannot : therefore he that wil please God , and be saued , must needes beleeue in Christ. And thus by this order it is impossible . We denie not , but in regard of Gods absolute power , hee could saue a man without faith ; as hee can lighten the world without the sunne . But as ( if he keepe that order of nature , which his owne wisedome hath appointed ) it is impossible to giue light to the world without the sunne : so ( if he keepe that order for saluation , which his own Iustice hath appointed ) it is impossible to please God without faith in Christ. So then the meaning is laide downe : and now appeares the strength and force of the holy Ghosts argument ; Hee , that will be saued and come to heauen , must first please God : But without faith it is impossible to please God. Therefore without faith no man can be saued nor come in heauen : and by consequent , therefore Henoch being taken into heauen , must needes be taken away by faith . Now the vse of this Canon , rightly vnderstood , is manifold and of great profit . First , here wee learne that faith is simply and absolutely necessarie to saluation , and most necessary of all other giftes and graces of God whatsoeuer . And though many be required , yet amongst all holy graces this is the principall , and more necessarie in some respects , then any other . For howsoeuer hope , and loue , and zeale , and many other graces of God are required , to make the state of a Christian complete ; and though they all haue their seuerall commendations in the word : Yet , of none of them all is it saide in the whole Scripture , as it is heere said of faith , that without it , it is impossible to please God : And no meruaile , for it is the roote and ground of all other graces , and giues them their life and being : for therefore doth a man feare God , therefore doth he loue God , therefore is he zealous for Gods glory , because hee beleeueth that God loueth him in Christ the redeemer . Now then if faith be thus necessary , then it followeth that those that liue in ignorance , and so haue no sound faith , but a foolish presumption , are in a miserable case : for how-euer they may flatter themselues with conceites of their deuotions , and good meanings , and good intents ; it is faith , with which they must please God , and nothing can without it . It stands them therefore in hand to lay-off ignorance and presumption , and labour for a sound and sauing faith , and that will bring them to the fauour of God. And againe , as for such as haue receiued grace to beleeue , seeing faith is of such necessitie , and that they hauing faith must needes haue knowledge , they therefore must looke and examine by their knowledge , whether their faith be a sound faith or no : for herein many that haue knowledge deceiue themselues , and thinke they haue true faith when they haue not . Now if any man would knowe whether his faith be sound , and sauing , or no ; It is knowne by this . If it purifie the heart : for so saith S. Peter , That God by faith did purifie the hearts of the profane and filthy Gentiles . If then thy faith doe not purifie thy heart , and cleanse thy life , and cause thee to abound in good workes , it is no sound nor sauing faith , it is but a generall faith , it is but an historicall knowledge , and cannot saue the soule : hee therefore that , vpon examination of his heart and life , findeth his faith to be such , let him not content himselfe , but turne his generall faith into a sauing faith , which in this world will purifie his heart , and at the last day will saue his soule . And this must euery man the rather doe , because what knowledge , or what other gifts of God soeuer any many hath , without faith in Christ all are nothing : for it is faith that seasoneth them all , and makes both them and the person himselfe to please God. Secondly , if it be impossible without faith to please God , then here wee see the fond and foolish hypocrisie of the world , who will please God by other meanes : some thinke if they be glorious in the world , either for their wealth , or their wit , or their honour , or their authority , or their learning , they presently bring themselues into a fooles Paradise ; and because the world makes account of them , and they please themselues , therefore they thinke it certaine , they must needes please God. But alas , though all the world admire them , and they be neuer so farre in loue with themselues , He that sits in heauen , laugheth them to scorne . For , not all the pompe and glory , nor all the millions and mountaines of gold in the world , can please the Lord for one of the least of their many thousand sinnes , wherewith they haue prouoked him . Let these men aske Nabuchadnezzer if his pompous pride : or Achitophel if his actiue head , and crafty wit : or Absalom if his golden lockes : or Iezabell if her painted face and courtly attire : or Naball if his flockes of sheepe : or the Philosophers , if their naturall learning : if all of these , or any of these did euer please God : Nay alas , they all haue found and felt , that without faith it is impossible to please God. Thirdly , it is the opinion not of the Turke alone in his Alcaron , but of many other as ill , that euery man shall be saued by his owne religion , if he be deuout therein ; be hee Turke , Iewe , or Christian , Papist or Protestant . But this is a ground and rule of Atheisme , and appeares here to be most false ; for , no saluation without pleasing of God , and without faith it is impossible to please God : therfore no religion can saue a man , but that which teacheth a man rightly to beleeue in Christ , and consequently to please God. But euery religion teacheth not to beleeue in Christ , some not at all ; and some not aright , and therefore it is impossible for such a religion to saue a man. Againe , be a man what hee can be , vnlesse he be within the couenant of grace , he cannot be saued : But hee cannot be within the couenant , but by faith : therefore no man can bee saued by any meanes , but by true faith ; nor in any religion , but that which teacheth true faith . Here therefore not onely Turkes and Iewes are excluded : but this also sheweth many Papists , and many carnall Gospellers in our Church , how short they come of that religion which must saue their soules . For this is the conceite of the most men , that if they doe some good workes , which carie a faire shew to the world , as liberality to learning , or charity to the poore ; straight they thinke they haue leaue to liue as they list , and God is bound to forgiue their sinnes , and to giue them heauen : and this they imagine , though they knowe not what it is to beleeue in Christ , or to repent of their sinnes . One of this religion came to the Prophet Micha in his dayes , and asked him this question ( vttring that plainely which all such men thinke in their hearts ) Wherewithall shall I come before the Lord , and bowe my selfe before the high God ? shall I come before him with thousands of Rams , and tenne thousand riuers of oile ? ( Hee makes the question , and would faine make answere himselfe : nay , hee goeth further , and offers more ) Shall I giue my first borne for my transgression , and the fruite of my body for the sinne of my soule ? But the Prophet answers him , shewing him his follie , and how little God regards such workes without a contrite heart ; Hee hath shewed thee O man what is good , and what the Lord requireth of thee : Surely to doe iustly , to loue mercie , to humble thy selfe , and walke with thy God. Marke how that answere fits this example of Henoch . Hee pleased God , he walked with God , and was taken away : So , answereth the Prophet , if thou wouldest please thy God , and come to heauen by his fauour ; neuer stand vpon thousands of Rams , and Riuers of oile , vpon thy gay and glorious workes : but humble thy selfe and walke with thy God. No walking with God ( saith Micha ) no pleasing of God : what is it but all one , as if hee had said , Without faith it is impossible to please God ? Here then is no disallowance of good workes , but of workes without faith and true repentance : which though they be neuer so faire and flourishing ; yet is it impossible , that without faith they should please God. Hereby it is also manifest , that all the vertues of the heathen , and the workes of such men as either knowe not Christ : or , knowing him , acknowledge him not their onely Sauiour : or , acknowledging him , doe not truely beleeue in him with such a faith as purifieth their hearts ; are nothing else , but as the Fathers called them splendida peccata , gilded and glittering drosse , and beautifull deformities . And how-euer this seemes harsh , yet it must needes bee true ; seeing without faith it is impossible to please God. And here also the vanity of some Popish Writers appeares , who presumptuously make some Philosophers Saints : whereas they should first haue shewed that they beleeued in Christ ; and then wee would beleeue and teach it as willingly as they : but else , if they had had all the learning , and all the morall vertues in the world ; this must stand for a truth , Without faith it is impossible to please God. Lastly , here wee learne , that the word of God registred in the holy Scriptures , doth containe in it sufficient direction for all the actions and duties of a mans life : for without faith no man can please God. And if no man , then no mans actions can please God which are not of faith : for whatsoeuer is not of faith , is sinne , Romanes , Chapter 14. verse 23. If therefore mens actions must proceede from faith , then consequently must they haue their ground & warrant from the word : for faith and the word are relatiues , and the one dependes vpon the other ; No faith , no word to bind : no word , no faith to beleeue . But all actions that please God , must bee done in faith ; therefore all actions that please God , haue some ground and direction in the word of God , without which word of God there can be no faith . And this is true , not onely in holy actions , but euen in the common actions of mens liues and lawfull callings . This is a principle , which we must firmely beleeue and receiue . And beside this argument here , It is also proued by the euident testimonies of the holy Ghost . S. Paul to Timothie ; All Scripture is giuen by inspiration of God , and is profitable to teach , improue , correct , and instruct in righteousnesse , that the man of God may be absolute , and made perfect vnto all good workes . How can the sufficiencie of Scripture be more sufficiently in words expressed ? Againe , Euery creature and ordinance of God , is good , &c. For it is sanctified by the word of God and prayer . Now if the Scripture make a Christian perfect in all good workes , how can it be , but it giues him sufficient directions for all his workes ? And if euery action be sanctified by the word ; how can that be , but the word hath warranty and direction for euery action and duty , which may fall out in the course of a Christian life ? And vpon these grounds wee haue good reason to be resolued of this truth . But now if any man aske how this can be , for the Scriptures were written long agoe , and the stories are of particular men , nations , and times , and the Commaundements are knowne to be but tenne ; how then can the Scriptures yeeld sufficient directions , for euery mans particular actions ? I answer , the Scripture giues directions for all actions 2. wayes . Either by Rules , or by Examples : Rules are of two sorts , Generall or particular . Particular rules for particular callings are many : for Kings they must reade Gods booke , and not haue many wiues , nor gather too much siluer and gold : They must be wise and learned : and kisse the sonne of God Christ Iesus , and many other : for Ministers they must be apt to teach , watching , sober , not young schollers , and many other : and so consequently the most of the callings that are in the common wealth , haue their particular directions in plaine rules . Generall rules are first the tenne Commaundements , which are directions for all sorts and callings of men in all times , what to be done , what not to be done in all actions towards God and men : and besides , in the new Testament there are some fewe rules which are generall directions for all men in all ages : As , Whatsoeuer you would that men should doe to you , doe you the same vnto them . Againe , Whether you eate or drinke , or whatsoeuer you doe , doe all to the glory of God. Againe , Let all things be done to edification , and without offence of thy brother . Againe , Let all your workes be done in loue . Lastly , Let no man seeke his owne ( alone ) but euery man anothers wealth . Now there is no action in the world , nor any duty to be done of a Christian mā , be he a publike or priuate person , be it a publike or a priuate action , be it towards God or man ; but if he haue not a particular direction , yet it falls within the compasse of some of these rules : and by the tenour of some of these , hee may frame his worke in such manner , as shall be pleasing to God , and comfortable to himselfe . Secondly , besides rules there are Examples , which are speciall directions : and they are either of God or good men . Extraordinarie examples of God , namely such as hee did in extraordinarie times , or vpon extraordinarie occasions , they concerne vs not : for these hee did by the power and prerogatiue of the Godhead : as , bidding of Abraham sacrifice his sonne , bidding the Israelites spoile the Egyptians , and such like . But the ordinarie workes of Gods wisedome in his creatures , of his iustice towards sinners , of his mercie towards his children , of his care and prouidence towards all , are excellent rules of direction for vs. Hence wee haue these rules : Be ye holy for I am holy : Be ye mercifull as your Father in heauen is mercifull , Luke 6.36 . So for the actions of Christ , who was God and man : the miraculous actions of his power , which argued his God●ead , as his walking vpon the water , and such like , are no directions for vs. Nor againe , his actions and workes ●lone as hee was Mediator , as his fasting fourtie dayes , his passion and his merits , these are no directions for vs to do the like : But , as the first giue vs instruction ; So these procure vs iustification . But the third sort of his actions done by him as a man , or as a Iew borne , they are both our instruction and imitation , and they are good directions for our actions : as , his obedience , his zeale , his patience , his humility , and all other vertues : Concerning all which he saith himselfe to vs , Learne of me , for I am humble and lowely . And againe , when he had washed his Apostles feete , he bad them learne of him to loue one another : For ( saith he ) I haue giuen you example that you should do euen as I haue done to you . These his examples are rules of direction to all men in the like case . Now as for the examples of men , as the examples of wicked men are euery way to be eschewed , so good mens are to be followed : for , whatsoeuer is written , is written for our learning , Rom. 15.4 . And for them we are to know that their examples or actions , contrary to the word , are therefore to be auoided , because they be contrary : as , Noahs drunkennesse , Lots Incest , Dauids Adultery , and many other his infirmities , and such like . Such as are directly agreeable with the word of God , are to be embraced and receiued as directions for our liues , not for their owne sake , but because they are agreeable to the word . But as for such as are neither commaunded nor forbidden ; and being done , were neither allowed nor disallowed : these being done by godly men , and such who for their faith were approued of God , and against which no exception can be taken in the word , they be as rules and directions for vs in the like cases . Now there is no action that can fall out in the life of a Christian man , for which he hath not out of the Scripture either a rule generall or particular , or else some example to follow , which is as good as a rule vnto him . And thus wee see how the Scripture affoords directions for all our actions . In the demonstration whereof , we haue stoode the longer , because it is a principle of great moment . The vse hereof is double . First , we must therefore in all the actions of our liues and callings , take consultation with the word of God : and for our direction therein , wee must search for either generall or particular rules , or at least for examples of godly mē in like cases . And without the warrant and direction of some of these , wee are by no meanes to enter into any thing , or to do any work . If we doe , then we cannot cleare our selues from sinne in so doing : for we sinne , because we please not God in doing that action : we please not God , because we haue no faith for the doing of it : we haue no faith , because we haue no warrant nor ground in the word for it . Therefore what-euer a man presumeth to do without some warrant in the word for his direction , he sinneth in so doing . Secondly , ●ere Ministers must learne their duty : for if no action can possibly please God , that is done without faith , nor can be done in faith without warrant from the word , then must they be Gods mouth vnto the people , to be able to tell them what is lawfull , what is vnlawfull by the word ; that so their people may performe their actions in faith , and consequently please God. Now hauing laid downe this Rule ; because it is a principle of so great moment , the holy Ghost in the next words proceedes to the proofe of it . For he , that commeth to God , must beleeue that God is , and that he is a rewarder of them that seeke him . These words are a proofe of the former rule , and the reason stands thus : He that commeth to God , must needes beleeue : But He that pleaseth God , commeth to God. Therefore Hee that pleaseth God , must needes beleeue : and so , without faith it is impossible to please God. He that commeth to God To come to God in the Scriptures , but especially in this Example , is to labour to haue fellowship with God in Christ : as is manifest in three places more . In the fourth Chapter , wee are bid to goe boldly to the throne of grace : and in the seauenth , Christ is said to be able perfectly to saue th●m that come vnto God by him . And in the tenth , we are called to draw neere with a true heart in assurance of faith . Out of all which places it appeares , that to come to God , is to haue fellowship with God by Christ. And the reason why that phrase is so often vsed to the Hebrewes , is , for that many of them hauing receiued the profession of Christ , afterward forsooke him againe , and fell from his religion , and by renouncing Christ , fell away from God. Therefore hee exhorteth them to take heede least there be in any of them an euill heart , and vnfaithfull to depart from the liuing God , Chap. 3.12 . Now , by the contrary , I● to renounce Christ be to fall or goe away from God ; then we may gather , that to come to God , is to cleaue to Christ , and to God by Christ. So then the meaning is , He that will haue any fellowship with God in Christ , He must beleeue . What must He beleeue ? Two things ; 1. That God is . 2. That he is a rewarder of them that seeke him . He must first beleeue that God is . That is , not so much that there is a God ; for that wee are taught by the very light of Nature : But that this God , whom in Christ he labours to know , and come neere , is the true and onely God. This is a notable point in Christian religion , to beleeue , that God is God indeede : not a fiction , a shadow , or imaginarie God , but God indeede . For it is the scope of the first commaundement , that God gaue mankinde . If any man obiect , There is no man that knowes God , but confesseth God to be God , no man was so mad as euer to thinke otherwise : I answer , to beleeue the true God to be God indeede , is a matter of great difficulty . For , though a man by nature thinke there is a God , yet doe we not by nature thinke the true God to be God. Nay , by nature euery man is an Atheist , and denieth in his heart the true God to be God , and doth impugne the first commaundement aboue all other . And this may truly and safely be affirmed of all men that euer came of Adam ( Christ alone excepted ) that by nature they are Atheists , and it may be proued thus . By nature , though wee know and beleeue there is a God , yet the corruption of our nature is such , as wee frame and faine him to ourselues to be such a one as we please ; for , we denie in our hearts his power , his presence , and his iustice . But to take away these three from him , is to denie the true God to be God indeede . First , men by nature denie Gods presence . For men would be ashamed to doe many things in the presence of any man , euen the basest in the world : which when they are out of mens sights , and yet in Gods presence , they commit carelesly and boldly . I speake not of naturall actions , which are lawfull ; & yet in many wherof there is none so great shame , as men naturally refuse to doe them before others : But I meane sinfull actions , which not for any naturall vnseemelinesse , but euen for their foulenesse and vglinesse , because they are haynous sinnes , men would feare to doe , if any man were present . Seeing then men feare not , nor shame not to doe them , though they be in Gods presence ; It followeth , that therefore they naturally imagine , that God is not present : for , if they were so perswaded , they would not commit them , though they esteemed God no better then a man. Secondly , men by nature denie Gods power , thus : When a man offendes a Magistrate by breaking any law which may deserue death , or some great punishment , hee is sore afraide ; and all his care is , how hee may escape his punishing hand . But , let a man offend God neuer so much , by breaking carelesly all his holy commaundements , he neuer feares at all , nor trembles at the punishment belonging vnto them . How can this be ? but that howsoeuer he graunts there is a God , yet he is not perswaded that God hath power to reuenge the cōtempt of his laws , & therfore he neuer feares nor shrinks at the remembrance of him , nor flieth at all from his reuenging hand , but ploddeth on in sin without feare . Thirdly , man by nature denieth Gods iustice : for the iustice of God is to winke at sinne in no man , but to condemne and punish it , wheresoeuer he findes it , by inflicting the curses of the law vpon it . But man denieth this iustice ; for though he sinne against Gods law , and his conscience tell him of it ; yet hee perswades himselfe , there is no curse nor punishment due for it , at least that he shall escape it : nay though hee see neuer so many before him punished for the same sinne , yet ( our nature is so blinde and so corrupt ) hee thinks , for all that , it shall not light on him . And it is lamentable , yet most true , that the God of the ignorant men is a meere Idoll , a God made all of mercy , and which hath no iustice in him at all , & their sins they carelesly lay all on Christ , and say God is mercifull : and in this conceite they care not how ignorantly , how loosely , how profanely they liue ; and their hearts neuer haue a reuerent and awefull thought of the iustice of God. These are the pitifull imaginations , that all men by Nature haue of God. All these may be proued by euident Scriptures : The first ; in the Psalme , where Dauid brings in the wicked , saying to themselues . God hath forgotten , he hides his face , he will not see , he will not regard . The second , by the blasphemy of Rabsakeh , who vttred with his tongue that which all mens hearts think by nature , What God can deliuer you out of my hand ? The third , Esay proues apparantly , where hee tells vs that the wicked say ; Wee haue made a couenant with death , and with hell are we at agreement , though a scourge runne ouer and passe through , it shall not come at vs. Thus both Scripture and plaine demonstrations proue this to be true , That euery man by nature denieth Gods presence , power , and iustice ; and therfore is by nature a plaine Atheist , not beleeuing that God is God ind●ede . Now furthermore , there are 4. sorts of people that put in practice this Atheisme . First , su●h as are not ashamed to say openly , Is there a God or no ? and dare dispute the question , and at last auouch there is none ; but that all matters concerning God and his worship , are nothing but deuises of politique men , to keepe simple men in awe , and to make fooles faine : but these themselues are fooles of all fooles , and the diuell deuised that impious conceite , to keepe them in miserable blindnesse . There haue beene such fooles in all ages : yet in old time , as Dauid saith , These fooles did but say in their hearts ; But now the fooles of these last & rotten ages , are ripe in their folly , and they dare say with their mouthes : There is no God. These are Monsters in nature , and diuels incarnate , worse then the diuell himself , for he in iudgement neuer was an Atheist . These are to be marked , & hated worse then Toads & Adders ▪ and if such a one can be conuicted by any lawful euidence , if euer Heretike or Traytor deserued death , such a one deserues tenne deaths ; as being a Traytor to God , to mankinde , and to Nature her selfe . And though these wretches say there is no God : yet make they a God of themselues , sacrificing all their affections to their pleasure , and their profit . The second sort are such , as acknowledge and worship a God , but a false God. These haue beene in all Countries , and in most ages , as Histories doe shew : some worshipping the sunne , some the moone , some starres , some beasts , birds , fishes ; some , dead Idols of wood , or stone , or metall . And of this sort & no better are some in these Churches , where the true God is worshipped : for the Apostle saith , Couetousnesse is idolatry ; for , if a mans heart be set wholly on riches , then the wedge of gold is his God. And to other , whose affections are all on pleasure , their belly is their God. Let these men hold in iudgement as they can , their practice I am sure proclaims Atheisme . The third sort are such as worship the true God , but in a false manner : and of these there are 3. principall sorts ; First , Turkes : Secondly , Iewes ; who hold the true God , but denie the Trinity of persons , and the deity of Christ. Thirdly , the true Papist holds in word one God & the Trinity of persons as wee doe : but looke at their doctrine , and ( if their words haue any naturall meaning ) they denie it : for , if the second person be true Christ , then hath hee two natures , Godhead and Manhood : but by their fained Transubstantiation , they quite take away the truth of the Manhood . And againe , Christ hath three offices ; hee is the True King , Priest , and Prophet of his Church : and if he be not so , he is not Christ : But the Papists doctrine in plaine words , and necessarie consequence denieth them all , as hath beene often proued vnto their shame , and published to the world : and they neuer yet to this day could or durst answere it : for if they doe , they shall soone either heare of vs againe , or else we will recant it . But till then , it appeares , that their God is by their doctrine not the true God , but an Idoll : for , he that denieth the Sonne , denieth the Father also , as saith S. Iohn . The fourth sort of Atheists , are such , as acknowledge and worship the true God , and worship him in true manner , for the outward worship ; but in their liues and deedes denie him . And these are not to be sought for in Turkie , or Iurie , or Italy : for all Churches are full of such Protestant Atheists . Italy may haue more Atheists in iudgement then wee : but these hypocrites and Atheists in life , are here also ; those tares we haue amongst our corn . Of these speakes the Apostle , that they professe to know God , but denie him in their works . Let this seeme no wonder , that such men be called Atheists : for , the Apostle saith plainely ; He that careth not for his family , is worse then an Infidell . Whereby it appeares , a man may be a professour of the Gospel , or a Christian in profession ; and an Infidel or Atheist in his practice : & it is certaine , let any man professe what he will , if his life be nought , his religion is a false religion in him . Now then , to shut vp this point with the vse thereof : If this be true , that there are so many sorts of Atheists , that almost the world is full , and that we are all so by nature : then , first let vs see how hard a matter it is to beleeue in God aright , and if no man come to God , but he that beleeueth God aright , then we see it s no maruel , though so fewe come to God. Let vs therefore go to God by earnest prayer , to giue vs his spirit to worke true faith in our hearts , and to make vs of a true beliefe . And secondly , seeing men may be Christians in profession , and Atheists in practice ; let vs all looke narrowly to our selues , and ioyne , with our profession , Conscience and obedience : for else the more we know God , the worse we are . It may please God after to giue vs better mindes ; but as yet we are no better then deniers of God : and though wee come neere God in profession and in his outward seruice , yet indeede we are farre from him , because wee want that true faith , which must professe God , not in iudgement alone , but in practice ; and that will bring vs neere vnto God : for hee that commeth to God , must beleeue that God is . And thus much for the first thing to be beleeued , by him that will come to God and please him . The second is , And that He is a rewarder of them that seeke him . It is a notable sentence , and one of the most comfortable in the booke of God : and containes the second thing to be beleeued . The parts are naturally two : 1. How a man doth seeke God. 2. How God rewards them that seeke him . For the first : A man truly seeketh God , by doing foure actions . First , a man must forsake himselfe , goe out of himselfe , and as it were loose himselfe in his owne iudgement , when he intends to seeke God. If any aske how that may be ? I answer ; Thus : A man must labour to see his sinnes fully and distinctly , and in sight thereof be cast downe in himselfe , as a man is , when hee seeth his debts : then let him looke into himselfe , and see if hee can finde in himselfe any ability to pay those debts , or any meanes in the world to satisfie Gods ●ustice , and purchase pardon . And if vpon due examination he finde none at all , no not the least , nor any thing in himselfe , but an accusing , and raging conscience : Let him then fall out of all loue with himselfe , nay hate and abhorre himselfe and his owne basenesse : and lastly , let him despaire of his owne saluation in or from himselfe : and thus doing , he forsakes himself , denieth himselfe , and euen looseth himselfe . And thus necessarily must he do to himselfe , that will set his heart to seeke the Lord. For , God will be found of none that hope to finde helpe at any hand but his : they therfore that seeke God , but will seeke themselues too , do iustly loose both God and themselues . Secondly , he that will seeke God aright ( when hee hath lost himselfe ) must hunger in his heart and soule , not after wealth and honours , ease , or pleasures ; but after the fauour and mercy of God in Christ , for the forgiuenesse of his sinnes : and one drop of Christes bloud , to wash away the guilt and staine of his defiled and sinfull soule , must be dearer to him then all the pompe and glory of tenne worlds . Looke how a hungry soule hungers after meate , and a faintie soule thirsteth after drinke ; so must his soule hunger after Gods mercy , and thirst for Christs bloud : and these are necessary . For , as a man that vndertakes a long iourney , must be prouided of meate and drinke ; so hee that vndertakes the iourney to goe seeke the Lord , must haue this prouision for the diet of his poore soule , Gods mercies and Christes merits : and he that seeks , without a soule hungring after these , may seeke long and finde nothing . Thirdly , if he will truly seeke God , he must not goe in euerie path ; but take the true & liuing way , which Christ hath consecrated by his bloud : nor take any guide , but trust to Christs spirit alone to be his guide : nor make many mediators or messengers to God , but make Christ alone to God the Father . Wee must therefore goe to him , and yeeld vp our selues to be taught and guided by him , & leaue our sute to be preferred by him ; we must not looke to come to God , by running on pilgrimages to this or that Saints picture , or bones : or to our Lady of Loreto . Many haue sought God in these , but who euer found him ? Nay , alas thou maist lodge in her forged tabernacle at Loreto all thy life , and lie in hell for all that when thou art dead ; and maist kisse all the Saints pictures , and bones , and haire , and all their reliques in Spaine and Italy , and all cannot get thee one sight of Gods fauourable countenance . Nor againe must we looke to come to God by our good works , though we are to doe them : they are good markes in the way , and good euidences of a right way ; but they cannot open heauen , and let thee in . And therefore when thou hast done all thou canst , thou must forsake them all in matter of iustification and comming to God. Onely thou must goe to God by Christ , and cleaue to him alone ; hee is the doore , the way , the truth , the life : and certainly neuer man found God , that sought him not in Christ alone . And when Popish deuises and distinctions haue done all they can , men will be found liers , and Christ to speak , truth , saying : No man commeth to the Father , but by me . Lastly , when all these are done , then must thou beleeue that God is become thy mercifull Father in Christ , and is reconciled vnto thee in him : for there is no feare , but if thou seeke God in Christ , thou shalt finde him : and when thou hast done the three former things , thou maist safely and assuredly beleeue , that thou hast truly sought God. And after all these , if thou haue not firme and liuely faith , thou doest not secke God. For , as it is impossible without faith to please God ▪ so is it impossible without faith to finde God. Thus if a man lose himselfe , long after Gods mercy , take Christ alone for his guide and mediator , and stedfastly beleeue his reconciliation with God by Christ , then he seekes God aright : and to this seeking , belongs a reward and blessing . Now then if this be to seeke God , here is some light giuen to a great question , Whether the Church of Rome be a true Church , and their doctrine truely catholique , or erroneous and failing in fundamentall points ? For answer ; Can that be a true Church , which doth not bring her children to seeke God ? or that , catholique doctrine , which teacheth not her children to seeke God , the right way ? but sends them into 1000. by-wayes ? Surely if this be to seeke God , then search all the Popish Doctors , and almost all their Writers , and see whether a man be not taught to seeke God quite in another walke . Which way of theirs , whether is ordinarily bring the seekers to God or no , we leaue to Gods mercifull iudgement . But for our selues , as we see we haue the true & liuing way , the sure and infallible way , by Christ to God , by the Sonne to the Father : let vs reioice in the comfort of so rich a mercie , and be thankfull to the Lord for reuealing himselfe vnto vs , and opening vnto vs the true way to him , and to his glorie . And thus much for the first point , How we must seeke God. The second is : How he is a rewarder of them that seeke him . I answer : God rewards them that seeke him , First , by offring himselfe graciously to be found of them that seeke him : for he neuer hides himselfe , nor turnes away from the soule that seeketh him ; but rather turnes to him , and meetes him that comes to him : hee is that good Father , which saw the prodigall Sonne afarre off , and met him and receiued him , Luke 16. Yea , rather is it true , that He is found of them that sought him not , then euer sought by any that found him not . And hereby God much magnifieth his grace and mercy to mankinde , in being so assuredly found , when men seeke him . For in this world it is not so . All men seeke the face of the Prince , saith Salomon : true , but all men finde it not . No. Accesse to great men is not so easie : they and their fauour are so inclosed , that men may long seeke afore they finde either them or it : but God here is not so inclosed , as he will not be seene nor spoke to , hee is found of them that seeke him . And as hereby hee honoureth himselfe , so hee highly rewardeth his seruants : for there is no greater contentment to a subiect , then to perceiue his seruice pleaseth his Prince ; nor greater ioy then to finde his gratious fauour when they seeke it . Let then this practice of the great God of heauen , First of all , teach the great ones of this world to be willing to be found when they are sought vnto : thereby shall they honour themselues ▪ and cheere vp the hearts of their people , who seeke vnto them . And againe , it may be a rich comfort to the poore ones of this earth : who , when they see they must long looke , and waite , and pray , and pay , and seeke the face and fauour of great men , and cannot finde ; may then remember , yet they haue a God , who will not shut the dore vpon them , will not turne away , will not keepe secret , will not feare them away with a rough answer , or a sower looke , but hath this honourable and princely grace , He wil be found of them that seeke him . Secondly , hee rewardeth them that seeke him , by bestowing his loue and fauour on them : not onely he , but his fauour shall be found of all that seeke him . It is Gods fauour that Gods children seeke , and his fauour they shall be sure to finde . This is no small reward vnto them : for in this world a man thinkes he hath enough if he haue the Princes fauour . And therefore it was the cōmon phrase in old time : Let me finde grace or fauour in the eyes of my Lord the King. So speake Gods children vnto the Lord. It is not wealth nor honours we seeke-for at Gods hand ; but let vs finde fauour in the eyes of the Lord our God : and so they doe , what-euer they finde in this world . Thirdly , he rewardeth them not with his naked fauour , but with the most gracious testimonies thereof that can be : which are two ; Forgiuenesse of their sinnes : and eternall life and glory with himselfe . This is all a Prince can doe to his subiect , who hath offended him ; To forgiue him the fault , and remit the punishment ▪ and to aduance him to honour . This doth the Lord to all that seeke him : he forgiues them the debt they owe him , whereby life , and soule , and all was forfaited to him , and giues them also life euerlasting : So plentiful a reward is giuen them from that God , vnder whose wings they are come to trust . Fourthly , hee rewardeth them with the beginnings of heauen and happinesse euen in this world . A good conscience , and ioy in the holy Ghost : the comfort whereof is more , euen in the bitterest affliction , then all the pleasures and contentments in the world . Lastly , with the appurtenances of heauen , and of eternall life : namely , the good blessings of this life , a competent portion whereof God giueth his children in this world , as tokens of his fauour , and as rewards of their seruice , and seeking him . Now as this place doth ayme at all these rewards ; so principally and directly the holy Ghost meaneth eternall life : as though hee had said : Hee that commeth to God , must stedfastly beleeue that God is able , and most willing to reward all that come to him with a better reward then this worlde can yeeld , euen with eternall life and glory for his sonnes sake . But then will some obiect ; God rewardeth vs , therefore we merit ; therefore good works deserue . I answere , this place indeede is grosly abused by the Papists for that purpose : but we are to know , the truth is farre otherwise ; for God rewardeth men for two causes : First , for his promise sake , and that is for his owne sake , for it was his owne goodnesse that made him promise , and no former debt he owed to man. Againe , hee rewardeth our good works , not for our merits ( for they are nothing , but of death and curses ) but for Christ and his merits : for their worthinesse , are our good workes rewarded . So then here are two causes of Gods rewarding , and yet mans merits are neither of both : and so the argument is nought , That God rewardeth , therefore we merit : for God doth it for other causes . Thus these spiders gather poison out of this flower , but let vs sucke the honey : for this notable sentence hath excellent vse . First , if God be a rewarder of them that seeke him , then not of them that seeke him not . Who seeke not God ? wicked and vngodly men , seeke him not , but rather seeke to auoide him , and his seruice : this sentence therefore is heauie against them . For , when they heare it , their conscience answereth , But wee seeke not God ; Therefore wee can looke for no reward from him . Doest thou seeke the world ? then must the world be thy rewarder : Doest thou seeke to please thy selfe ? then must thou reward thy selfe . And if thou wilt please the diuell by liuing in sinne , then must hee be thy pay-maister : alas ! pitifull and fearefull will these rewards be . Againe , if God reward none but them that seeke him : here appeares the reason why so many Papists die in our religion , and ( with vs ) cleaue to Christes merits alone , when they come to die ; because their conscience then tells them , that by their pilgrimages , reliques , will-worships , and manie more of their courses ( ordinarie in Poperie ) they did neuer seeke God , but themselues & their owne honour , gaine , and credite ; and full well knew they that there is no reward due for such seruice : and therefore by their practice they make it a true saying , that It is good liuing a Papist , but dying a Protestant . Secondly , if God be a rewarder of them that seeke him : Then wee see , it is most true which the Apostle saith ; It is not in vaine to serue God , 1. Cor. 15.58 . for God is a rewarder of them that seeke and serue him . Therefore the Atheist and profane men of this world ( who say ; It is in vaine to serue God ( and what profit is there that we haue kept his Commaundements ? ) are heere conuinced to be liers against the truth . Then seeing it is so , let this admonish vs all to seeke and serue God , in all truth and sinceritie , knowing wee serue him who will reward it . Nothing more encourageth a man to serue his Lord and King , then to see that his paines are regarded , and his seruice rewarded ; nor more discourageth a man then the contrarie . If therefore God did euer forget anie that serued him ; let vs bestowe seruice elsewhere , and thinke him vnwoorthie to be sought to : but if , contrariwise , hee neuer forgot , nor deceiued , nor disappointed anie that serued him ; then is hee most worthie to haue the seruice both of our soules and bodies . Dauid indeede once said ; In vaine haue I cleansed my heart , and washed my hands in innocencie . But he was then in a strong temptation , as himselfe there confesseth : but afterwards when he went into the sanctuarie of God , and searched the truth of the matter , he confesseth he was deceiued : And therefore as in the first verse hee had acknowledged , that God was good to Israel : so in the last he concludeth , that it is good for him to draw neere vnto God : and so though the temptation was very vehement , yet as faith appeared in the beginning , so it had victory in the end , and testified , that God is good to all that seeke him . Another time also ( for he was a man of many sorrowes and temptations ) being in some extreame distresse , his corruption so preuailed , that he said All men are liers : Whatsoeuer Samuel , or God , or Nathan , and other Prophets haue told me of Gods loue , and mercy , and of his promises , and prouidence , and fatherly care ; I see it is all false , and nothing so . Now surely if Dauid or all the Kings in the world can proue this , then God is not worthy to be sought after : but great men thinke they may say any thing , especially when they are moued , as Dauid here was . But , when Dauid entred into himselfe , & considered the words he had so presumptuously vttred ; vpon better aduise hee confesseth , and writes it vp for all posterities to Gods glory and his owne shame , that it was in passion , I said in my feare all men are liers : This he said in his haste or in his feare : but vpon aduise , in the next verse , hee confesseth Gods benefits were so many , and so great to him , as hee cannot tell what to render to the Lord for them : And in another place , he crieth out in admiration ; O how great is thy goodnesse which thou hast laid vp for them that feare thee , and put their trust in thee , euen before the sonnes of men ! Wee see then , that merciful promise of Christ is euer made good , Seeke and ye shal finde , Math. 6. None euer sought God , but found : Wee may seeke our owne pleasures , and liue loosely , and be deceiued , and heare that fearefull question , What profit haue ye now of these things ? Rom. 6. What reward , but shame and sorrow ? but if we seeke God aright , we neuer loose our labour . Let vs therefore seeke God , let the hand of our hearts knocke at Gods mercie gate in Christ , and wee shall not goe away without a reward . The prodigall childe fled from his Father , spent all , and lost his fauour : but he no sooner said , I will returne and humble my selfe to my Father ; but he found him , and wan his Fathers fauour againe . So , let vs but offer our selues to seeke God ( God vnderstandeth our thoughts long before ) he will meet vs , and receiue vs , and giue vs a reward . Thirdly , as God rewardeth them that seeke him , so all that seeke him : None misse him , all finde that seeke . Great ones haue not accesse , and the poore kept out ; but all receiued as they come : no difference ; but the more carefullie anie seeke , the more welcome are they . Heere let Princes and Great men learne their duties at God , by whose grace and permission they are what they are . First , let them thinke it vnbeseeming their greatnesse , to let any serue them without a reward : and a staine to their honour , not to let well deseruing subiects finde their fauour . Let them not daunt their hearts by not regarding them and their paines : but let them encourage them to serue them , by looking at them , by good countenances , and good speeches , and by rewarding euery one according to his worth . All great men should esteeme this , as one of the pearles of their Crownes , to haue it said of them , Such a one is a rewarder of them that serue him . Againe , let them learne to dispence their fauour , according to reason , and not affection onely . God is indifferent and equall to all that seeke him , so let Princes be : for that is true honor & iustice to reward each one as he deserues . And that hee may finde the best , who doth best , this will make euery one striue , who should be first , and forwardest , in all seruiceable duties . Further , this must teach them not to despise them that are vnder them in this world : for , howsoeuer the state of this world requires that difference of persons , else it cannot stand ; it is nothing so with God , nor in the world to come . For there the subiect , the seruant , the poore man , may chalenge his part in Gods fauour as well as the best : nay , whosoeuer seeketh the most carefully , shall finde the best reward . Moreouer , here is a comfort to the poore , and the meaner sort of men , who are appointed by God to be vnderlings in this world : Seeke they fauour here and finde it not ? worke they here and doe their duties , and are not rewarded ? Let them learne to seeke God , who will assuredly both regard what they doe , and abundantly reward it . Fourthly , seeing God is a rewarder of them that seeke him : here is a comfortable encouragement against two great impediments , which hinder many a man from seruing God. First , to seeke God is but a matter of mockerie to profane men : for , let a man set his face to Ierusalem , there are presently Samaritanes , which for that cause will hate and mocke him : Let a man set his heart to seeke God , by hearing the word more carefully , praying to God , instructing his family , or keeping the Sabbaoth more carefully then afore , and forthwith he is the laughing stocke , and the byword to profane men : but loe , here is comfort ; The God whom thou seekest will reward thee , and that so richly , that thou wilt thinke thy selfe well recompenced , both for thy seruice and their mockes . In this world men care not who thinke or speake euill of them , so the Prince like them : and shall it not encourage vs to seeke God , though the world mocke vs ? seeing so doing we please God , and so farre doe please him as he will highly reward vs ? Those therefore , that fall from religion for those mockers , it appeares they seeke not to please God , but men . Secondly , for a man that is a Magistrate or a Minister , to doe his duty carefully , is the high way to vndergoe a burden of contempt and hatred . Insomuch as many good men are afraid to be either Magistrates or Ministers : for , first , wicked men must needs hate them , because the one is to rebuke , and the other to punish their faults . And againe , euen good men are too respectlesse of them that are in these places , & for the most part neither yeeld them that reuerence , nor reward , that is due vnto them ; but often times a man for all his paines and care taken for Church or common-wealth , is recompenced with hatred , enuie , grudges , euill words , and slanderous reportes . In this case , the comfort is this , that though a man be in the world neither regarded , nor rewarded , as his desert is , yet the Lord seeth what hee doth , and is a plentifull rewarder of all that seek & serue him : and therefore especially of them , who not onely themselues serue him in his chiefe places of seruice , but also doe winne many other to seek and serue God. Fiftly , if God be a rewarder of them that seeke him , then doubtlesse he is a reuenger of them that hate him : for he , that can mightily reward his followers , can also mightily be reuenged of his enemies . These two are the two parts of a Kings power , To be able highly to aduance his friends , and mightily to punish his enemies : therefore principally this belongs to the King of Kings . This sentence therefore is a thunderbolt of a most fearefull threatning against all impenitent sinners ; assuring them , that if they persist to profane Gods holy name by their carelesse sinning against him , they shall be sure to finde and feele him a powerfull reuenger of them that hate him . Thus he promiseth , himselfe , Deuter. ●2 . 40.41.42 : I lift vp my hand to heauen , and I say , I liue for euer . If I whet my glittering sword , and my hand take hold on iudgement , I will execute vengeance on my enemies , and reward them that hate me . Where also note how the same phrase is vsed : for as here the Apostle saith , God is a rewarder of them that seeke him : So in Deuteronomie ; A rewarder of them that hate him . If any obiect how these two can stand together ; for a man had as good hate him as seeke him , if the same reward belong to both : I answere ; A reward , but not the same reward belongs vnto them . Theeues and murderers are iustly rewarded , when they die for their facts : and the King rewards a good seruant , when hee aduanceth him to honour , They that seeke God , are rewarded with mercies and fauours aboue their desert : they that hate God , are rewarded with vengeance and torments , according to their desert : and this shall all wicked men , and enemies of God , be as sure to finde , as euer any that sought God , obtained mercie . But worldly men will say , we hate not God , wee are no Iewes nor Turkes , we are christened , & come to the Church , according to the law , as good subiects should doe . I answer ; neither doe Turkes nor Iewes hate God , if this be all : for , they denie not the Godhead , but acknowledge it , and are circumcised , and liue more strictly in their deuotions then most Christians . Here is therefore more required , or else we shall make them also good friends with God : But a man may hate God , and be neither Turke nor Iew ; hee may acknowledge Christ and the Trinitie , and yet hate God. For , as Christ saith , He that is not with me is against mee , and hee that gathereth not with me , scattereth : So is it here ; Hee , that seeketh not , serueth not , and loueth not God , hateth God : for , there is no man can know God , but he must needes either for his mercies loue him , or else hate him for his iustice against sinne and sinners . Againe , Christ bids vs , If you loue me , keepe my Commaundements . If then to keepe Gods commandements , be a sign of one that loues God , it is a sign that one loues not God , when hee hath no care to keepe them . By which two places , it appeares , that whosoeuer makes not conscience of sinne , is Gods enemie , and that God so reputes him : therefore let this feare euery man from liuing carelesly in his sinne , and driue him to true repentance : for else let him assure himselfe , God is not so plentifull a rewarder of them that seeke him , but he is as powerfull a reuenger vpon those that hate him . Lastly , if God be a rewarder of them that seeke him , wee learne the great difference betwixt Gods seruice and the diuels . The diuels seruants are fed with faire words , but get nothing , the diuell is able to giue them nothing : but Gods seruants ( as wee see heere ) are plentifully rewarded . God is a rewarder of them that seeke him : but the diuell is a deceiuer of them that serue him . But will some say , There is none so mad to be the diuels seruants . I answere : Hee that doth any mans worke , is either his seruant or his slaue : but euery sinfull wicked man doth the diuels worke , for sinne is the diuels worke ; therefore all impenitent sinners are the diuels seruants . It is Christes argument to the Iewes : You are of your Father the diuell , for the workes of your Father you will doe : murthers and lies are his workes , you liue in these sinnes , and doe these workes ; therefore you are his seruants . Againe , the holy Ghost teacheth vs , that whosoeuer committeth sinne ( and liueth therein without repentance ) the same is the seruant of sinne . Now sinne is but the bawde or broker to the diuell : they that are the seruants of sin , sinne preferres them to the diuell , and so they become his seruants : therefore whosoeuer is the seruant of sinne , is by that meanes the slaue and seruant of the diuell also . Which if it be true , it will fall out vpon the reckoning , that the diuell hath more seruants in the world then God hath : which is so much the more lamentable , in as much as he deludeth all his seruants , and is not able to reward them , nor to giue them any good thing . But will some say , this is nothing so : for contrariwise , who haue the honours , pleasures , and wealth of this life , who haue hearts ease and the world at will , but such men ? I answere : True , it is commonly so ; but haue they those from Sathan ? No , not the least of them all , but all from God : for euery man is Gods childe by creation , and some by grace , to euery one of his children he ordaines and giues a portion : but to his children by grace a double portion ; both here , and in heauen . The wicked men , they will not feare nor serue him ; therefore they haue no part nor portion in heauen , but here they haue it : So saith Dauid ; there are some men , which are men of this world , and haue their portion in this life : these mens bellies God filleth with his hidden treasures , they and their children haue enough , and leaue the rest for their children after them : Where it is manifest , that wicked men haue their parts and portions of Gods blessings in this world , and that all their wealth and pleasures are graunted them by & from God , as their portion ; reseruing the principall part of the portion of his children for a better life . Therefore all the good things of this life , which Diues receiued , and all wicked men doe receiue in this life , are not any rewards of Sathan , but gifts of God ; so vnworthy a Maister is the diuell to serue . Indeede he will promise his poore slaues any thing , but can performe nothing , but will lie vnto them and deceiue them . He told Christ confidently , when he let him see the glory and greatnesse of this world ; All this is mine , and I giue it to whom I will : but hee was a lier from the beginning , & so he is here . He lied to the first Adam , and no maruell , that dare auouch so fond and loude a lye in the presence of the second Adam , Iesus Christ. He promised the first Adam , to make him God , and heere the second Adam to make him King , and Lord of all the world , and the glory of it : but he performed both alike , he deceiued the first , and so had the second also , if he had trusted him . Nor did euer any trust him , but he deceiued him ( I meane euen for the base things of this life ) : witnesse else all his witches ( his most deuoted and professed seruants of all other ) if euer he made anie one of them wealthy : all ages are not able to shew one . Whereas , on the other side , there was neuer man that serued God , but had a competent measure of comforts for this life ( and some , abundance ) and yet all that but the first fruits and beginnings of that reward , which is laid vp for them in another world . Which being true , is it not a strange and lamentable case , to see men ( for all this ) debase themselues to this base and slauish seruice of Sathan , and to refuse this high and honourable seruice of almighty God ? A common seruant in this world hath more wit : he , if he cā heare of a better seruice , a Maister who giues better wages , and who better preferres his seruants , will leaue his old Maister , & make meanes to get the other . And shall not we be as wise for both soule and body , as they for the body alone ? Shall they leaue a man for a man , and shall not we leaue the diuell for God ? Let vs therefore abandon the base seruice of Sathan , who neither can , nor will reward them that serue him ; put away so ill a Maister , who hath not so much as meate and drinke to giue vs ( for wee haue euen that from God : but of his owne , he hath nothing to giue vs , saue in this world sorrow and shame , and an ill conscience ; and in the world to come , the torments of hell with himselfe ) : And let vs all seeke the blessed seruice of God. If wee know not how to attaine it , goe to Christ by heartie confession of thy sinnes , and earnest prayer , and he will preferre thee to God his Father : for neuer was any denied , that , with a good and true heart , offred himselfe to Gods seruice . Then shal we feele and finde what a blessed thing it is to be Gods seruant : of whom , it was euer true , which the holy Ghost here saith , and is , and euer shall be , that He is an honourable rewarder of them that seeke him . And thus we haue ( in some part ) the meaning and vse of this notable sentence : wherein wee haue stoode the longer , because it is one of the most excellent principles of all Practicall Diuinitie . Now put all together , and we shall see how it proues Henoch to be taken away by faith ; which is the first ground , and the maine matter of all this exsample , and of these two verses . God is a rewarder of all his children that seeke him by faith : therefore it is faith by which Gods children please God : and therefore holy Henoch , who was taken vp by God from earth to heauen , both pleased God by faith , and by faith was taken away . And thus much for the commendation of Henochs faith , and consequently the exsamples of such , as liued in the first world before the floud . Now followeth the exsample of Noah , who liued in both worlds , both before and after the floud . Noahs Faith. HEBREVVES . 11.7 . By Faith , Noah being warned of God of the things which were as yet not seene , moued with reuerence , prepared the Arke to the sauing of his houshold : through the which Arke he condemned the world , and was made heire of the righteousnesse , which is by faith . IN this verse is contained the third exsample , and the last in order of those who liued afore the floud , in the first and olde world ; namely , of the renowned Patriarke Noah , the tenth from Adam . Of whom and whose faith , great & glorious things are spoken in this verse ; and that in a high and excellent stile , full of maiestie , and diuine eloquence . Concerning Noahs faith , two points are laide downe ; first , the ground of his faith : secondly , the commendation of it . The ground of his faith was a speciall reuelation frō God , in these words ; Noah being warned of God. The things reuealed , wherof God warned him , are laid down two wayes : first , generally , to be things as yet not seene ; then particularly three in number . 1. Gods Iudgement vpon the sinfull world , that hee was purposed to destroy it by water . 2. Gods mercie on Noah , that hee would saue him , and his family . 3. That he would saue him by an Arke , and therefore he must make one ▪ and these be the things whereof Noah was warned of God. His faith is commended by three worthy effects or operations in him : 1. It moued in him a reuerence , or a reuerent regard of the warning sent him from God. 2. It made him prepare the Arke : of which Arke there are set downe two ends . 1. It saued his houshold . 2. It condemned the world . 3. It made him heire of the righteousnesse , which is by faith . This , I take it , is the true resolution of these wordes : and they containe manie excellent things concerning his faith . By faith Noah being warned of God , of the things which were as yet not seene : By faith , that is , by a generall and historicall Faith , and also by a true and sauing faith in the Messias to come , Noah ( being warned of God of the iust Iudgement hee purposed to bring vpon the world , by an vniuersall floud ; and of his mercifull prouidence , to him and his family , that hee would saue them by an Arke ( all which things were then to come , and therefore vnseene ) hee beleeued these forewarnings of God : and therefore , in reuerence to this message from God , he prepared the Arke , and thereby saued his houshold , and condemned the wicked world . And so his faith by all these appearing to be a true and liuely faith , did make him a iust and righteous man in Gods sight . This is the summe and substance of Noahs exsample : let vs speake of the seuerall parts in order . The first point is the Ground of his faith , A warning or an answere from God. For , he being a righteous man in that wicked age , wherein all the world weltred in wickednesse , and walking before God in great holinesse , when no man cared for religion , hee had this speciall fauour from God , that when hee purposed to destroy the world for their sinne , hee first of all reuealed to righteous Noah that purpose of his . So that these words haue reference to the reuelation which Noah had from God , in the 6. of Genesis . For , this message came not from God by any Prophet ( for wee know none in those euill dayes , except Noah himselfe ) but either by the Ministerie of an Angell , or else by immediate reuelation from God himselfe : and this fauour he receiued from God , not for any cause in the world , but because he was a holy and righteous man. From hence , wee may learne diuers excellent instructions . First , whereas God maketh choise of Noah , to reueale vnto him his counsell , and his iudgements to come ; wee learne that this is a prerogatiue which God bestoweth on such as feare him , he reuealeth his counsels to them in a speciall manner , whether they be purposes of Iudgements vpon his enemies , or of mercies vnto his Church . Thus dealt he with Abraham , Gen. 18.19 . Shall I ( saith God ) hide from Abraham the thing that I will doe ? which thing was , the destruction of Sodome , and her sisters . And so when the Sodomites liued in wanton carelesnesse , and put farre from them the euill day , then Abraham knew from God their destruction was at hand . And as in that , for is it generally true in all his great workes : that the Lord God will doe nothing , but he reueales his secrets to his seruants the Prophets . Amos 3.7 . Now this is not a prerogatiue of Prophets alone , or of such as were extraordinary men as Abraham was : but the secrets of the Lord are amongst such as feare him , Psalme 25.14 . All that feare the holy name of God ; are Gods friends , and of his Counsaile : and therefore not Abraham onely is called the friend of God , Iames 2.23 : But of all true beleeuers , saith Christ , Iohn 15.14.15 ; You are my friends , If you doe what I commaund you : henceforth I call you not seruants , but friends , for the seruant knoweth not what his Maister doth ▪ but all things that I haue heard of my Father , haue I made knowne vnto you ▪ As if he had said , I will communicate and impart my secrets vnto you , as one friend doth vnto another , as farre as shall be fit for you to know . And the Apostle saith , 1. Corinth . 2.15 . A faithfull and a holy man discerneth into the deepe counsailes of God ; which are reuealed vnto them as much as concerneth their saluations , and sometimes more ; as here , vnto Noah , who was fore-warned of God , of things then not seene . This prerogatiue of Gods children , is to be vnderstoode with some cautions . First , that this is more proper to Prophets , and holy Ministers of God , then to ordinary Christians . Secondly , that it was more ordinary in the old testament , then now in the dayes of the Gospell . If any obiect , Then the state of the Church afore Christ , was better then it is now vnder Christ ; I answere : Not so ; for first , we are recompenced by hauing the Scriptures perfect , and complete , which they had not : and by hauing the substance of their shadowes , and the performance of their promises : in which respects our state is farre more excellent then theirs . And secondly , for this particular , I answere , they indeede had more ordinarie reuelation of matters personall and priuate , and not directly touching saluation : but of such things as are generall , and doe necessarily concerne saluation ; wee in the time of the new Testament , haue more euident demonstration , and more full reuelation , then they had afore Christ. For exsample , particular mercies to some faithfull men , or particular iudgements on Gods enemies , whether particular men or whole kingdomes , were after reuealed to godly men , in those dayes ( as here to Noah ) : but saluation by the Messias , and the manner how the Messias should saue his Church , is more fully and plainly reuealed now then in those dayes . Out of which consideration ariseth the third caution : which is , that reuelations of Gods will , to be expected now vnder the Gospell , are ordinarily nothing else , but these ; the true meaning of Scripture , & a discerning of true Scripture from forged , of true Sacraments from supposed , of true doctrine from false , of true Pastors from false Prophets . These & such like , as farre forth as they are necessary to saluation , all true and faithfull beleeuers ( which out of an humbled heart , by deuoute prayer doe seeke it at Gods hand ) are sure to haue reuealed vnto them from God. But as for other purposes of God , of personall and particular matters , or what shall be his blessings , or what his iudgements to these and these men , families , Cities , or Kingdomes ; or when , or how he will change States , or translate kingdomes : Or by what extraordinarie meanes hee will haue his Gospell propagated , or a declining Church or State vpholden ; these we are not to expect , nor easily to belieue any that shall say , such things are reuealed vnto them . And yet wee tye not the Lord in such straite bonds , but that hee may sometime extraordinarily reueale his purpose therein , to some his selected seruants : yet prouided , that that reuelation be examined and allowed of the Church . But as for such things as concerne immediatly the saluation of our soules , Gods spirit doth most comfortably reueale them vnto vs , in our prayers , in his word , and in his Sacraments : of all which , it is most true , that the secrets of God are amongst them that feare him . The vse of this doctrine is double ; for instruction , and for exhortation . For our instruction , here we learne how to answere the Church of Rome : they aske vs , how doe wee know true religion from erroneous ; or true Scripture , or Sacraments from forged ? We answere , first , by it selfe , by sight and sense of the excellencie thereof ; as we know gold from brasse , or siluer from lead . But what if the brasse or tinne be gilded ouer ? I then answere secondly , wee can know gold from brasse , and siluer from tinne by the sound and smell , and hardnesse to endure , and by the operation : so there is a spirituall sound of the Scriptures in the eares of a Christian , a spiritual comfort and taste in true religion , a spirituall operation ( in holy mens hearts ) of the true Sacraments . But what if false Prophets come in sheepes cloathing , and by lying wonders , seeme to giue the same sound , taste , smell , vertue , and operation vnto their forgeries , or at least chalenge it , and say , that theirs is true ? I answere lastly ; Then we know true Religion , true Scripture ▪ true Sacraments , true Prophets , true Doctrines from false , by a holy and supernaturall reuelation from Gods spirit ; which , by euident and powerfull demonstration , assureth vs , what is true and what is false , for the substance of saluation . And this spirit is giuen to all , that in true humility doe seeke it , in holy prayer , and in a holy and frequent vse of Gods word and Sacraments ; and to none else . And surely if the Papists were as well acquainted with the spirit of God , as they are with their owne forged reuelations , they would neuer denie it . By force of this testimonie a Christian man knoweth , as assuredly as that God is God , that the Pope , as now he is , and as hee exerciseth his place and power , cannot be the true Vicar of Christ ; And that Poperie , as it is now established by the Councell of Trent , and taught by the most learned of their side , cannot be the true religion , nor the safest way to heauē . And when question is , what is the meaning of this place , there is one God and one Mediatour betwixt God and man , the man Christ Iesus ; If all the world should say the contrary , a Christian man will know and beleeue there are no more Mediatours to God but Christ : or of that place , that Christ was offred for our sinnes once for all ; that ther is no sacrifice can purchase vs pardon , but his ; let Papists colour the matter by vnsound distinctions as much as they can : & the same might be shewed in diuers other points and places . And if any aske how this can be : I answere ; Noah was warned of God of things not seene : So Gods children are warned and assured of God , of such things as concerne their saluation , though they be things beyond sense and reason , Gods secrets doe belong vnto them . The vse of exhortation is , that if God warne his children of his Will , & reueale his secrets to them , this should moue and excite vs to become truly and indeede Gods seruants : for we serue not a Lord that is strange and austere vnto vs ; that will not giue vs a good looke , or a faire word : nay , hee is so farre from that , that he calls vs to his holy Counsell , and makes vs knowe his secrets , and communicates his owne selfe vnto vs by his blessed Spirit ; and by that Spirit reuealeth vnto vs many excellent mysteries of saluation , which the carnal and profane men of the world neuer dreame of . In the second place : let vs obserue , that Noah being thus warned of God in this particular matter ( as he had beene formerly warned & taught of saluation by a Messias to come ) beleeueth not onely the generall promise of saluation , but also this particular promise of his preseruation and deliuerance . Out of which his practice , we may learne two things ; First , that faith is a supernaturall worke of God in those mens hearts that haue it . That it is a worke of God , it appeareth in that it alwayes acknowledgeth and beleeueth Gods word : that it is supernaturall , it appeareth in that it apprehendeth and beleeueth whatsoeuer Gods word deliuereth , be it neuer so incredible to reason or sense . But how doth God worke this faith ? By his word : for as God is the author and worker of faith , so God hath appointed a meanes whereby he workes it , and that is his Word ; which word of God is the onely ordinarie outward meanes to worke faith . And that word of God is two wayes to be considered : either as reuealed by God himselfe ( as to Noah heere ) ; or else , being written by God , is either preached by his Ministers , or read by a mans selfe in want of preaching : and these are all one , and are all meanes ordained of God to work faith ; and that not onely to begin it where it is wanting , but to augment it where it is begun . Which being so , it must teach vs all , not onely with speciall care and reuerence to heare the word , by whomsoeuer it is preached ; but also to heare it read : yea , to reade it our selues with all diligence . So doing , it will worke out , and make perfect in vs that holy faith , which will make vs blessed in our selues , and accepted of God , as it did Noah in this place . Secondly , heere wee learne what is the whole Obiect of faith , or what is all that that faith beleeueth : namely , nothing but Gods word , and all and euery word of God. So that faith hath two obiects , differing not in nature , but in degree , principall and inferiour . The principall obiect of true faith , is the promise of saluation by Christ. The inferiour obiect thereof , are all other particular promises , of safety , deliuerance , prouidence , helpe , assistance , comfort , or what other benefit soeuer is made either to the whole Church , and so inclusiuely to any particular man ; or which are personally made vnto him . For , sauing faith beleeueth not onely the graund promise of saluation , but all other promises either of spirituall or corporall blessings , which are subordinate to the great Promise , and doe depend of it , and are therefore apprehended by the same faith . So , Noah heere had alreadie apprehended the maine Promise of saluation by the Messiah , and had hid it in his heart : and afterward when this particular promise of his deliuerance was made , by the same faith he laid hold on it also . And it is good reason that faith should doe so : for if it apprehend the greater promise , then no maruell though it take hold of all other inferiour promises , which are but dependances vpon the principall . By this that hath beene saide , it appeareth , that wee are wrongfully charged by them , who say , we teach that sauing faith beleeueth onely saluation by Christ , or apprehendeth only the promise of saluatiō in Christ : for , we say & teach , It apprehendeth also other particular promises , & euen the promises of outward and temporall blessings ; as appeareth in this exsample of Noah . Lastly , in that Noah a faithfull man , is heere warned of God of the dangers ensuing , that so he may auoid them ; we may learne the louing care that God hath ouer them , who haue a care to feare and serue him . Thus dealt hee with his children in all ages , for their comfort and preseruation , to encourage all men to serue God in truth and vprightnesse , as here Noah did : for , so doing , they may assure themselues of Gods care and prouidence ouer them , euen then , when his wrath smokes against the sinnes of the world : and that furthermore in all exigents and extremities , hee will ●each them , either from his word , or by the counsell of some others of his children , or else by his owne secret inspiration , what they are to do , and what course to take , for their safetie and deliuerance . How often shall a Christian man finde in the course of his life , that God put into his minde , to answere thus or thus , or to foresee this or that ; by which his so doing , he escaped som great danger : so that ( though not in the same manner as Noah was ) all faithfull men do daily finde , that they are warned by God of such things as doe concerne them . But what were those things whereof Noah was warned from God ? The text saith : Of the things which were as yet not seene . This hath not relation to the time , when the holy Ghost wrote these words , but when God gaue the warning to Noah ; for then they were not seene , but were to come : for they were not performed for many yeeres after , as shall appeare in the particulars . Particularly they were these three : First , the great and iust wrath , which God had conceiued against the sinfull world , for the vniuersall corruption and generall sinfulnesse therof . Noah was a Preacher of righteousnesse to that wicked age ; and as S. Peter saith ( 1. Epistle 3.11 . ) The very spirit of Christ preached in him : but they contemned both him , and the spirit by which hee spake , and made a mocke of him , and all his holy admonitions , and solaced themselues in all their sinfull pleasures , without feare or respect of God or man , pleasing themselues in their owne defiled wayes , & promising to themselues , safety and security . But behold , This Noah , whom they esteemed a base and contemptible man , vnworthy of their company ; to him is reuealed , how short their time is , and that they must be cut off in the midst of their iollity . Gods children , whom wicked men doe thinke and speake of with great contempt , doe know full well the miserable state of such men , and the fearefull dangers hanging ouer them ; when the wicked men themselues are farre from thinking of any such matter . The second thing , which God reuealed to Noah , was , that he would saue him and his family from perishing by the waters , which he would bring vpon the world . His faith was not in vaine : God rewarded it with a singular preseruation . Thus dealt he alwayes with his children ; deliuering Lot out of Sodome , Gen. 19. Rahab out of Hierico : Ioshua 6.22 . The Kenits from the Amalekits , 1. Sam. 15. and here Noah out of that generall destruction . And this , God afore-hand reueales vnto him , for his greater comfort and security : that when signes and strange tokens did foretell and shew , that still the destruction was neerer and neerer ; still Noah might comfort himselfe in the assurance of that mercifull promise which God had made him of his deliuerance , and of his family also for his sake . The third thing reuealed to him , was the meanes whereby he should be saued from the vniuersall floud : namely , by an Arke , which for his more assurance hee is bid to make himselfe ; that so at euery stroke he gaue , he might remember this mercifull promise of his God vnto him . For as euery stroke in the making of the Arke , was a loude sounding Sermon vnto that sinfull generation , to call them to repentance : so was it also an assurance vnto Noah of his deliuerance . Of which Ark , & of Noahs obedience in making it , we shall hereafter speake at large . And thus much concerning the ground of Noahs faith , which was a warning or reuelation from God. Now followeth a second point : namely , the commendation of his faith , or a description of the excellencie thereof , by diuers and singular effects ; Moued with reuerence , The first effect of his faith is , It moued in him a reuerence , or a reuerent feare of that God that spake to him , and of his iustice towards sinne and sinners , and of his mercie towards him . In this effect we are to consider two points : 1. The ground of this reuerence . 2. The occasions or motiues of it . The ground whence this reuerence sprang , was his true and sauing faith : for the holy Ghost first tells vs of Noahs faith , & afterwards of this reuerent feare he had of God , and his great workes . Where we learne , that whosoeuer is endued with sauing faith , is also touched with feare and reuerence at the consideration of God , and his glorious workes ; whether they be works of his power , his wisedome , his mercy , or his iustice , or of all together . For the first : Dauid could not see the workes of Gods power in the creation , Psalm . 8. But when he looked vp and beheld the heauens , the workes of Gods hands , the moone and the starres which he had ordained ; hee forthwith fell into a reuerence and admiration of Gods mercy to man , for whom and whose vse he made them all . For the second , the same Dauid could not enter into consideration of Gods wisedome , in the admirable frame of mans body , Psal. 139.13 . &c. but he presently falls into a reuerence and admiration thereof in most excellent and passionate words : Thou possessest my reines , thou coueredst me in my mothers wombe : I will praise thee , for I am fearefully and wonderfully made . Meruailous are thy workes , and that my soule knoweth right well : My bones are not hid from thee , though I was made in a secret place , yet thy eyes did see my substance when I was without forme , and in thy booke were all my members written , which in continuance were fashioned , though there were none of them before . How deere therefore are thy counsels to mee , O God! Thus we see how this holy King , cannot content himself with any tearmes , to expresse his religious and reuerent conceite of Gods Maiestie . For the third , Gods mercifull workes to his Church and children , haue alwayes beene considered-of by good men with great reuerence : And , What shall I giue vnto the Lord , saith Dauid , for all his benefites poured on mee ? ( Psalm 116.12 . ) But especially , the Iudgements of God haue beene alwaies entertained of Gods children with much reuerence and admiration . Blessed Dauid saith , My flesh trembleth for feare of thee , and I am afraid of thy Iudgements , Psal. 119.120 . How would this noble King haue trembled and been afraid , if he had beene a priuate man ? And how glorious is God , and his workes of iudgements , whereat euen Kings themselues doe tremble ? And the Prophet Habbacuk saith , that when hee but hea●d of Gods iudgements to come , his belly trembled , his lips shooke , rottennesse entred into his bones , Habba . 3.16 . And thus Noah here , hearing of Gods iust wrath against the sinfull world , and of his purpose to ouerthrowe all liuing flesh by water , was moued with great feare and reuerence at this mighty worke of God : and from the view of this his great and iust iudgement , his faith made him arise to a more earnest consideration of the Maiestie of God. By all which , it is more then apparant , that true faith ( wheresoeuer it is ) worketh a holy feare and reuerent estimation of God , and of his workes , and of God in and by his workes : whereby on the contrary side , it followeth , that therefore to thinke basely or ordinarily of God , to thinke scornefully of his workes , or to denie his power and his hand , in the great workes , either of mercie or iudgement done in the world , is an argument of a profane heart , and wanting true faith . The vse of this doctrine discouers the profanenesse , and the great want of faith that ordinarily is in the world . And that appeares by two euidences : the first , is to mens owne consciences ; the other , is to the view and sight of all the world . First , men may see in themselues a profane heart , and voide of faith , by this euidence ▪ For , doth a man in his heart thinke basely of God , his power , his iustice , or his mercies ? Doth he either doubt of them ? or ▪ granting them , doth hee thinke of them without feare and am●zement ? Then assuredly his heart is voide of true faith , and farre from the life and power of religion . For , assuredly , where God is knowen and beleeued , there that mans heart ( though hee be a King ) cannot once thinke of God , without a reuerence of his Maiestie , and an admiration at his greatnesse , and his owne basenesse : therefore the want of this , argueth a want of true religion and true faith , in mens hearts . Secondly , this profanenesse discouers it selfe to the world , by want of reuerence to Gods workes . Let the Lord send vnseasonable weather , or famines , or plagues , or any strange signes in heauen or in earth ; forthwith they are but fooles that cry out , Behold the finger of God , the hand of God : No , this is nature , and is produced by naturall causes . Ill weather comes from the starres : famines from ill weather , and mens couetousnesse : Plagues from famines , or from ill aires , or else by apparant infection from another place . But cannot Nature and naturall meanes haue their place , vnlesse they haue Gods place ? God ouerthroweth not them : why should they ouerthrow God ? Yet thus it is in the world , and thus God is robbed of his glory : and he is but a simple fellow , which is moued with reuerence at sight of such things , or begins to magnifie Gods power and iustice in them . This is too apparant to be denied : for , haue wee not now as great causes of feare as can be ? Noah heard of water ; and wee heare that fire is to destroy the worlde : and ye● where is hee that is mooued with reuerence , as Noah was ? and yet Noah could saye , The floud shall not be , these 120. yeeres : but who can say and proue that this world shal not be destroyed by fire within these 120. yeeres ? And till the floud came , they had doubtlesse many othe● plagues , which were fore-runners of the generall destruction ; all which as they came , Moued Noah vnto reuerence : and so wee , in this age , doe see the great workes of Gods Iudgements , vpon men , vpon families , vpon townes , vpon countries , and whole kingdomes , and wee feele his heauie hand in many sharpe strokes ; but who and where are they whose hearts feare God the more , and doe tremble in the consideration of his Iudgements . Nay , alas , amongst many it is but a matter of mockerie so to doe . This is not the fault of our religion , but the want of it : for if men truly knew and beleeued in God , they could not thinke nor speake of God , nor looke at his workes , but with feare and reuerence . For as our feare of God is , so is our faith : little feare of God , little faith : and no feare at all , no faith at all . Let therefore all men shew their religion by their feare of God , and let euery Christian acknowledge God in his workes . England hath beene faulty herein in one point especially . Wee haue had great plagues , which haue taken away many thousands in short time ; wherein God hath shewed himselfe mighty against our sinnes : But Gods hand would not be seene nor acknowledged , but onely nature and naturall causes . But let England take heede , that God send not a plague so generall and so greeuous , that euen the most profane men , euen the sorcerers of Egypt ( if they were here ) doe acknowledge that it is the finger of God ; and so giue God that due reuerence , which in his ordinary visitations he hath not . Thus wee see the ground whence this reuerence in Noah sprang ; namely , his faith . Now let vs see the occasions or considerations in Noahs heart , that made him feare . The ground wherupon he feared , was true faith ; for else he had not beene capable of any feare or reuerence of God : but the occasions which stirred vp this feare in him , were some things else . Now if we looke to humane reasons , Noah had no cause at all to feare as he did . For first , the Iudgement was farre off ; 120. yeeres after : and common reason saith , its folly to feare any thing so farre off ; but its time enough to feare , when it is neere at hand . Againe , he was one single man , and the world was full of wise and mighty men : they all heard of it , yet none of them feared ; therefore their exsample might preuaile with him , to keepe him from feare , and to make him secure and careles●e with the rest : for exsamples are strong , especially when they are so generall . Thirdly , the strangenesse of the Iudgement threatned , was such , as might driue any man ( in reason ) from fearing it at all . For first , who would euer beleeue , that God would drowne all the world with water ? such a thing neuer had beene , and therefore how could it be ? And againe , If all should be drowned , who would thinke that Noah should escape , and none but he ? These three considerations , being wayed in the ballance of mans reason , would haue kept Noah from fearing , or beleeuing this word of God. But , behold the power of faith : it goeth beyond all humane reach , fixeth it selfe fast on Gods word : and therfore he not only beleeueth it , but hath furthermore his heart possessed with a great reuerence of Gods Maiestie vpon this message . And there were three motiues stirring him vp vnto this Reuerence . First , the consideration of Gods strange Iudgement vpon the sinfull world ; to see that his wrath was so prouoked , that he should bring so vnwonted a plague : so strange both for the nature of it ; a floud of water to drowne men : whereas generally all men can auoide the violence of that element ; & for the measure of it , so great , as it should drown all the world , and destroy all men . Now , that which this Iudgement of God wrought in Noah , the same effect should Gods Iudgements worke in vs ; namely , they should moue vs with reuerence . For , as Christ saith , Our dayes are like Noahs : As it was in the dayes of Noah ; so shall the dayes be before the comming of Christ ( Mathew 24.37 ) . These dayes are as wicked , men are as couetous , as cruell , as malitious , as voluptuous , and yet as secure , as they then were ; as full of sinne , and yet as dead in sinne as they were then . Therefore Noah looked for a floud 120. yeeres after : and who can tell whether our world shall last so long a time or no ? At least wee may safely say ( whatsoeuer the world doth ) there is no man liueth , but within farre lesse time then 120. yeeres , is assured to be throwen to hell by a floud of Gods wrath at his death , vnlesse in the meane time hee repent : and yet alas where is hee that is moued with reuerence at consideration hereof ? The wicked man may escape the water of a floud : but hee cannot scape the fire of hell , hee cannot escape death , hee cannot escape the last Iudgement . These are to come , yet they are sure : why then doe not men feare as Noah did ? hee feared , 120. yeeres afore it came . We can indeede tremble a little at a present Iudgement : as , when fire breakes out , when waters ouerflowe , when the plague destroyeth , or when famine consumes : but to tremble at a Iudgement threatned , though it be afarre off , this is the worke of true faith . This was in Noah , & wrought in him a reuerence : and so would it in vs , if it were in vs. When men crie fire , fire ; wee stirre , wee runne , wee tremble : but God crieth in his word , the fire of hell , the fire of his wrath ; and wee care not , wee stirre not , wee leaue not our sinnes , wee are not moued with reuerence , as Noah was : therefore it is more then manifest , that holy faith is wanting in the world , which Noah had . The second motiue , stirring vp this reuerence in him , was the consideration of Gods wonderfull mercie to him and his family , in sauing them . This mercy seemed so wonderfull to him , both for that hee knewe it was vndeserued ( knowing himselfe a sinnefull man , and therfore not able to merit Gods fauour , and being priuy to himselfe of his owne manifolde imperfections ) and also vnexpected , for he neuer thought to haue been spared alone in an vniuersall destruction : therefore he wondred with reuerence at so great a mercy . Thus Gods mercies doe not onely winne a mans heart to loue God , but euen to feare him with much reuerence : this Dauid proueth ( Psalm 130.4 ) There is mercy with thee , O Lord , that thou maist be feared : as though he had said ; thy great mercies to thy children , O Lord , do make them conceiue a reuerent estimation of thee . This made Dauid cry out in a holy passion : How excellent are thy mercies , O Lord ! Psal. And as Gods childrē wonder at the excellencies of Gods mercies vnto them , so also at their owne basenesse and vnworthinesse . Thus doth holy Dauid , 2. Sam. 7.18 . ( who as hee was a man of much faith , so was he full of excellent meditations , and reuerent speeches of God , which are the true effects of faith ) when God had set him in his kingdome , hee saith , Who am I , O Lord , and what is my house that thou hast brought me hither ? And 1. Chron. 29.14 . But who am I , saith he , and what is my people , that wee should offer thus vnto the Lord ? And doubtlesse euen so said Noahs blessed soule often vnto the Lord , and to it selfe , Who am I , O Lord , and what is my family , that we should be chosen out of so many thousands , and be saued when all the world perisheth ? Let vs apply this to our Church and State. If any Nation haue cause to say thus , it is England . God hath deliuered vs out of the thraldome of spirituall Egypt , and led vs out : not by a Moses , but first by a childe , then by a woman , and giuen vs his Gospell , more fully , and freely , and quietly , then any kingdom so great in the world ; and still deliuereth vs from the cursed plots of the Pope , and tyrannous inuasions of the Spaniard , who thought to haue marked vs in the foreheads with the brand of infamie , and to haue done to vs as they haue done to other nations whom they haue conquered : but God from heauen fought for vs , and ouerthrew them in their owne deuises : yea , the Lord put his hooke in his nosethrils , and his bridle in his lips , and caried him backe againe with shame and reproach . Wee are vnworthy of such a mercy , if our soules doe not often say vnto God : O Lord what are we , and what is our people , that thou shouldst be so wonderfull in thy mercies vnto vs ? And particularly this must teach euery Christian to be a carefull obseruer of the fauours & mercies that God vouchsafes to his soule or body , to him or his : and the consideration of them , must make him daily be moued with reuerence , and reuerent thoughts of Gods Maiestie ; & still as the Lord is more and more mercifull vnto him , to beare still the more feare and reuerence vnto him for the same . The last motiue of this Reuerence in Noah , was , the consideration of Gods power and wisedome , both in the Iudgement vpon the world , and in the mercy vpon him : for first , in the Iudgement it was wonderfull , that God would chuse so weake an element as water to destroy & vanquish the huge Giants of those dayes : but therein appeared first Gods power , that by so weake meanes can cast downe his enemies : And againe , his wisedome ; that as an vniuersall wickednesse had polluted the whole world , so a floud of water should wash the whole world . Secondly , the mercy was also wonderful , that God should chuse to saue Noah by so strange a meane ; as an Arke , which should swim on the waters . For Noah thought , if the Lord will saue me , he will either take me vp into heauen ( as hee did Henoch a little before ) or else make me build a house vpon the top of the highest mountaine . But , the Lord will saue him by no such meanes , but by an Arke : wherein appeared , first Gods power that would saue him by so weake a meanes , as might seeme rather to destroy him . For Noah must lye and swim in the midst of the waters , and yet be saued from the waters : and the Arke m●st saue him ; which , in all reason , if the Tempests had cast it against the hard rockes and mountaines , or vpon the strong Castles and houses of the mightie Giants , would haue beene broken in pieces : and so it had , but that God himselfe was the Maister and Pilot in that voyage . And secondly , Gods wisedom shone cleerly in this means ; because God would haue him saued not in such sort , as the world might not see it ( as it would haue beene , if hee had beene taken vp into heauen , or into the aire ) : but would haue him saued in an Arke ; that so al● the wicked men , as they ●ere a dying in the water , or expecting death vpon the tops of the hills , might see him liue , and be saued , to their more torment , and to their greater shame , who would not beleeue Gods word , as he did . For , as the wicked in hell are more tormented to see the godly in the ioyes of heauen : so doubtlesse were the wicked of that age , to see Noah saued before their eies . The view of this power & wisdom of God herein , made Noah giue great reuerence to Gods Maiestie . And no les●e ought it to worke in the hearts of all true hear●ed English men , and faithfull Christians . For , did not the Lord restore & establish the Gospell to our nation , by a child and by a woman ; and in her time when all other Princes were against her ( cōtrary to the rules of policy ) ? and did not God in our late deliuerance , ouerthrow our enemies , not so much by the power of man , as by his owne hand ? Did not he fight from heauen ? Did not the starres and the winds in their courses sight against that Sisera of Spaine ? Let vs therefore with blessed Noah stād amazed to see Gods mercies , & with reuerence & feare magnifie his great and glorious name . And thus we haue the three motiues that moued in Noah this Reuerence of God : the consideration first of his great Iudgement on the sinfull world : 2. Of his great mercy in sauing him : 3. Of his admirable power and wisedome , shewed both in the Iudgement and the mercy . Hitherto of the first effect . It followeth ; Prepared the Arke . The 2. effect of Noahs faith , wherby it is cōmended , is , that he vpon a cōmandement receiued frō God ( as we heard before ) doth make & build an Ark , wherin to saue himself & his family . Cōcerning this Ark , much might be spoken out of the book of Gen : but it is not to our purpose : which is no more in this Chapter , but to shew the obedience and practice of faith , and therein the excellencie of it . Now the point here to be spoken of , is not the matter , nor the measure , nor the proportion , nor the fashion , nor the vses of the Arke ; all which in the 6. Chapter of Genesis , are fully described : but the action and obedience of Noah in preparing it , as God bad him : whereof the holy Ghost ( in Genesis 6.22 . ) saith , Noah did according to all that God had commaunded him , euen so did he . Now in this action of Noahs faith , diuers points of great moment are to be considered . First , why did God bid Noah make an Arke , 120. yeeres before the floud , when hee might haue built it in three or foure yeeres ? The answere is , God did so for diuers causes : some respecting the sinfull world , as that they might haue longer time , and more warnings to repent ; euery stroke of the Arke , during these 120. yeeres , being a loude Sermon of repentance vnto them . Againe , that they might be without excuse , if they amended not : and lastly , that their iniquities might be full , and their sinnes ripe for vengeance . But of all these , we will not speake , because they concerne not Noah , of whose faith we are onely to speake : let vs therfore touch only those causes which concerne Noah . And in regard of him , the Lord did thus , that he might try his faith and patience , and exercise other graces of holinesse in him . Thus God dealeth with his seruants alwayes : hee exerciseth them many and strange wayes in this world . He led the Israelites in the deserts of Arabia fourty yeeres ; whereas a man may trauell from Rameses in Egypt to any part of Canaan in fourty dayes : and this God did to humble them , and try them , and to know what was in their heart ( Deut. 8.2 . ) God promised Abraham a sonne , in whom all the nations of the earth should be blessed ( Gen. 12.3 ) : But he performed it not of 30. yeeres after ( Gen. 21.2 ) . He gaue Dauid the kingdome of Israel , and anointed him by Samuel , 1. Sam. 16.13 . But he attained it not of many yeeres after ; & in the meane time , was persecuted and hunted by Saul , as a flea in a mans bosome , or as a Partridge in the mountaines , 1. Sam. 24.15 . and 26.20 . And thus God exercised him both in that and other his promises : as he saith , Psal. 40.1 . In waiting I waited on the Lord : and Psal. 119.82 , Mine eyes faile for waiting for thy promise ! O when wilt thou comfort me ? Thus God dealt with them , and thus in some measure hee deales with all his children , to humble and to try them , and to know what is in their hearts ; for that , in these cases , men doe alwaies shew themselues , and their dispositions . When men enioy all things at their will and wish ; who cannot make a faire profession ? but where men are long deferred , and kept from that is promised and they expect , and are so long crossed in their expectations , then they appeare in their owne colours . And as God dealt with them , so will he one way or other doe with vs : if wee be his seruants , hee will at some time of our life or other , lay some such affliction vpon vs , as may try vs , and our faith , and our patience , and our humility . For if we be hypocrites , and haue no true graces , but onely a shew ; this will discouer it : and if we haue true and sound faith , and patience ; this will make them shine like orient pearles in their true and perfect beauty . Secondly , as God bad Noah build an Arke so long time before any neede of it ; so he did , without denying or gainesaying . So saith the story ( in Genesis ) : He did according to all that God commaunded him . And thus the holy Ghost saith here , He being warned of God , by faith prepared the Arke : Where we learne , That where true faith is , there followeth true obedience to euery commaundement of God : insomuch as a godly beleeuing man no sooner heareth any duty to be commaunded of God , but hee thinks his soule and conscience is tied to obedience : and this is the nature of true faith . And it is as impossible to be otherwise , as it is for fire hauing fewell not to burne . Acts 15.9 . Faith purifieth the heart ; namely , from carelesse disobedience to Gods word : for if from any corruption at all , then from it especially , because it is most contrary to the purenesse of true fai●h . This being so , sheweth vs , not any fault in our religion ( as the Papists slander vs ) but the want of our religion , and the want of true faith in the world : for there is almost no obedience to Gods commaundements . For first , Turkes & Iewes acknowledge not the Scriptures : and the Papists haue set aside Gods commaundements to set vp their owne . And few Protestants haue the feeling of the power of true religion , & nothing indeed but a bare profession : but it must be a feeling of the power of it , which produceth due obedience . And alas , wee see men obay not Gods commaundements . God saith , Sweare not by my name vainely , keepe my Sabbath . Where is there a man of many that feareth to breake these ? Alas , there are more mockers of such as would keepe them , then carefull and conscionable keepers of them . How truly said Christ , When the sonne of man commeth , shall hee finde faith on the earth ? It is likely , therefore , these be the dayes , wherin we may wait for the cōming of Christ : for the generall want of obedience , sheweth the generall want of faith . But this obedience of Noah is better to be considered of : for it was very excellent & extraordinary ; there being many hindrances that might haue stopped him in the course of his obedience , and haue perswaded him neuer to haue gone about the making of the Arke . As first , the great quantity of the Ark , amounting to many thousands Cubits ; a work of huge labour & great charge . Againe , the length of his labour , to last 120. yeeres . It is a tedious thing , and troublesome to mans nature , to be euer in doing , and neuer to haue done . Thirdly , the building of it was a matter of much mockery to the world : for , it signified ; 1. the destroying of the whole world : 2. the sauing of him and his . These things were taunted at by the worldly wise men of that sinful age , and he was loudly laught at by many a man , to thinke all the world should perish ; but much more , if all perished , to imagine that he and his should be deliuered . Lastly , the building of the Arke was a harsh thing to nature , and naturall reason , in many respects : for , First , that all the world should be destroyed , seemed not possible to be , because it neuer had beene . Secondly , it seemed not likely that Gods mercy should be so wholly swallowed vp of his iustice . Thirdly , they must liue in the Arke , as in a close prison , without comfort of light or fresh aire , and amongst beasts of all sorts , and that for a long time , hee knew not how long . Now reason would tel him , he had better die with men , then liue with beasts ; and better die a free man and at liberty , then liue a prisoner ; and better die with company , then liue alone : And that if God had purposed to saue him , hee could haue vsed other meanes , and more easie , more direct , & more safe then this ; that therefore his deliuerance was to be doubted of . And lastly , reason would say : I may make my selfe a gazing and mocking stocke to the world for 120. yeeres ; and it may be then Gods purpose will be altred , & no floud will come : or if it come , & I go into the Arke , and it chance to breake against the mountaines , so that I perish with the rest , then am I worst of all , who perish notwithstanding all my labour ; therefore I had better let it alone , and take my venture with the rest of the world . These , doubtlesse , and many such naturall considerations came into his minde , and stood vp as so many impediments of his faith . But , behold the power of true faith , in the heart of a holy man : It ouergoeth all doubts , it breaketh through all difficulties , to obay the will & word of God. Yea , it g●ues a man wings , with which to flie ouer all carnall obiections . Thus we see it here in Nooh , and afterward shall as cleerely see it in Abraham , and other holy men . The vse of this doctrine discouereth the weaknesse of many mēs faith : for if the doctrine of the Gospel go currāt with our natural affectiōs , or seem plausible to our natures , we do formally obay it . But if it crosse our affections , or goe beyond our reason , or controll our naturall dispositions , then wee spurne against it , we call it into question , we are offended at it , and denie our obedience . Here wants the faith of Noah , which caried him beyond the compasse of nature , and reach of reason , and made him beleeue and do that which neither nature could allowe , nor reason like of , & which would be displeasing to his naturall affections . Let vs therfore learne to practice true faith , by beleeuing forthwith what God shal say vnto vs , without asking aduise , or hearing the obiections of flesh and bloud . God threatned in times past the ouerthrow of the great Monarchies of the Assyrians , Chaldeans , Persians , Grecians , Romanes : reason did make doubts how it could be , but faith beleeued it , and it is done . God in later times threatned the fall of Abbies , and dispersing of Monkes , for their wickednesse . It seemed impossible to reason : yet faith in some beleeued it , and it came to passe . God now threatneth the ruine of Babylon , and the full reuelation of Antichrist , and the ouerthrow of the new found Hierarchie of the Iesuites , which glitter so in worldly glorie , and in outward strength : this seemes hard to bring to passe ; but let faith beleeue it , for it is Gods word , and shall be fulfilled in his season . God hath said , that our bodies shall rise againe , euen these bodies which are burned to ashes , or eaten of beasts , or fishes , or turned to dust in the earth . This is a wonder to nature , an amazement to reason : but faith will beleeue it , and shall finde it true , for God hath saide it . God saith , Christ is in the Sacrament truly and really present to the soule of a Christian. Carnall senses denie this , and naturall reason knoweth not how , but aske with the Capernaits , How can he giue vs his flesh to eate ? But faith beleeueth it , and knoweth how ; though to outward sense it cannot be expressed . And it was a holy and diuine speech vsed by holy Martyrs , who being asked how Christ could be eaten in the Sacrament , and not with the teeth , answered ; My faith knoweth how . God saith , Wicked men though they flourish neuer so , are miserable ; and good men are blessed aboue all other . Reason and worldly experience say this is false : but true faith belieues it , and findes it true ; for neuer did any childe of God desire to change his estate with the mightiest or wealthiest wicked man in the world . God saith , He that will follow Christ , must denie himselfe , and his owne desires , and follow Christ , in bitternes and affliction . Nature saith , This is a hard lesson : who can beare it ? But faith beleeues it , yeelds to it , and endeuours the practice of it , because God hath so cōmaunded . Such is the power and excellency of true faith . Fourthly and lastly , out of this action and obedience of Noah , marke a speciall lesson . God had reuealed to him , that he would saue him and his family , and assured him hee should not perish . Yet for all this , he makes an Arke : wherevpon it followeth , that Noah , though he knew God would saue him , yet was perswaded he must vse the meanes , or else should not be saued . He might haue said to himselfe , God hath said , and bound himselfe by couenant , he will saue me ; now if I make not the Arke , yet his word is his word , and he will stand to it . His will cannot be altred : though I be false he will be true ; though I doe not that I should doe , yet he will do what belongs to him : therefore I will spare my labour and cost of making the Arke ; especially seeing it is a matter of so much mockerie , and so ridiculous to reason . But Noah is of another minde : he will not seuer Gods word from his meanes , he dependeth on Gods word for his safety , but not on his bare word without the meanes . Whence we learne , that though a man be certaine of his saluation , yet he is to vse the meanes of saluation : and that not onely , though he be certaine in the certainty of faith , but though hee could be assured , from God himselfe by immediate reuelation . For , if God should say to a man by his name , thou shalt be saued ; It is no more , then here was said to Noah for his deliuerance . For to him said God , I will destroy all flesh : but with thee I will make my couenant , and thou shalt be deliuered : yet , for all that , Noah iudgeth , that if he vse not the meanes , if he make not an Arke , he is to looke for no deliuerance : this was Noahs diuinitie ; Contrary both to the diuinitie and practice of some in this age : who say , If I shall be saued , I may liue as I list : and though I liue as I list , yet if in the end I can say , Lord haue mercie on me , I am safe enough . But Noah would not trust his body on such conditions , though they be so presumptuous as to trust their soules . Let such men be assured , God in his decree hath tied the end and the meanes together . Let not therfore man separate what God hath ioyned together : he that doth , let him look for no more saluation if he vse not the meanes , then Noah would haue done for safety , if hee had made no Arke . And thus wee see the second effect of his faith . It followeth ; To the sauing of his houshold . Now this second effect of preparing , is further inlarged by a particular enumeration of the Ends or purposes , why the Arke was made ; namely , both of Gods commandement , and his obedience in making it . 1. By it he saued his houshold . 2. Hereby he condemned the world . The first end which both God had in commaunding , and Noah in making the Arke , was the sauing of his houshold : that is , himself , & all that belonged to him ; which were his wife , his three sonnes , and their wiues , Gen. 7.7 . But first of all , it may seeme wonderfull , how this Arke should saue him and his houshold in this generall destruction . For it was a great and huge vessell resembling a ship : yet so farre vnlike , as it is rather called an Arke . It must flote aboue the water , it must be laden with a heauie burthen ; and yet without Anchor to stay her , without mast to poise her , without sterne to guide and moue her , without Maister to gouerne her . For Noah was partly a husbandman , and partly a Preacher : and though he had much learning , yet the vse of sayling was not then found out : and therefore in all reason this Arke would be caried on hills and rockes , by the violence of the Tempests , and so slit in pieces . Yet , for all this , it saued him , euen when heauen and earth seemed to runne together ( so vehement was the raine ) euen then it saued him and his . How came this to passe ? Euen because Gods prouidence and his hand was with it : Hee was the Maister , and the Steres-man . For as God himselfe shut the doore of the Arke vpon him , when he was in , and made it fast after him , that no water might enter ( which was impossible for Noah himselfe to haue done ) Gen. 7.16 : So doubtlesse the same God that had vouchsafed to be his Porter , was also his keeper and preseruer , and the Maister of the Arke during that voyage . And from hence came it to passe , that the Arke saued him : which otherwise in reason it could neuer haue done . Here wee learne , first , the speciall and extraordinary presence , and prouidence of God ouer his children in great distresses and extremities . His prouidence is ouer all his works , for he forgets nothing that he made : but the speciall eye of his prouidence watcheth ouer his children ; as a Maister of a family hath an eye ouer his meanest seruants , yea ouer his verie cattell : but his care night and day is for his children . And as God ouerlooketh all his children alwayes : so principally his prouidence sheweth it selfe , when they are in the deepest dangers , or in the greatest want of naturall helps . When Daniel was cast into the Lions denne , God was there with him , and shut their mouthes , Daniel 6.22 . When the three children were cast into the fierie fornace , God was with them , and tooke away the naturall force from the fire : Daniel 3.27 . When the Israelites were to passe through the sea , or else die ( a hard shift ) God was with them , & made the sea giue place to his children , and stand like two walls on either side them , Exodus 14.22 . When they were to wander through the wide wildernesse , through so many dangers and discomforts as Deserts doe afford , Christ was with them , and waited vpō them with his continuall comfort and assistance , Corinth . 10.4 . And so when Noah was to go into the Arke , and ( being in ) must haue the dore shut , and closed vpon him ; his ca●e pitifull . For , doe it himselfe he could not ; it both being so bi●ge , that Elephants and Camels must en●er in at it : and though he could haue pull'd it to ; yet being within , hee could neuer haue sufficiently closed it from the water : Nor would any other of that wicked world doe it for him : they did not owe him so much loue or seruice , but rather mockt him , & laught at him : as first , for making the Arke ; so now for entring in , when he knew not how to haue it closed . How should hee do ? himselfe could not , others would not . God himselfe with his owne hand shut it for him . And after , when he was in , and was in danger to be throwen vpon the rockes , and to be split in pieces on the hills , and had no Anchor , no sterne , no Pilot , no Maister ; God himselfe was with him , and was all in all vnto him . The eye of his loue , and the hand of his power was ouer him , and so the Arke saued him and his houshold . Such is the prouidence of God ouer his , when they are in the deepest distresses , & most destitute of all worldly comforts . The vse of this doctrine ministreth comfort vnto Gods children : who as they are sure of strange calamities to fall vpon them ; so are they sure also of a speciall care of God ouer them , euen in their greatest extremities . And this may Gods childrē ( who serue him in the true obedience of faith ) euer assure themselues of , that the Lord doth neuer forget , nor forsake them in any of their troubles : but will be euer ready with his mercifull hand , to defend them from dangers , to prouide for them in necessities , & to comfort them in distresses , when they know not in the world how to doe . Elisha had an armie of men sent against him , to take him : How should one man escape from a whole armie ? His man cried , Alas Maister how shall we doe ? Hee answered his man , and bad him , Feare not , there were more for him then against him ; that is , more Angels ( though they were vnseene ) for him , then there were men in the Armie against him . And so when no man would shut the door for Noah , there were Angels enow readie sent from God to doe it for him : and when all wicked men wished he might perish with the Arke he had made , & assured themselues he would perish , hauing no such helpes as ships require ; then the holy Angels , or rather God himselfe , supplied all such wants vnto him : and so when themselues perished , they sawe him and his houshold saued by that Arke . And no lesse care hath God ouer his Church and children to this day . And though hee worketh not visible miracles for them , yet they feele and finde that he is oftentimes mighty , and wonderfull in preseruing them , in prouiding for them , in assisting them , and in comforting them , when else without that prouidence of his , they knowe they had miscaried . Againe , whereas God himselfe vouchsafeth in Noahs danger , to be the Master and Pilot of this Arke , that so it may saue him and his houshold ; we learne the auntientie and dignitie of the trade of Mariners , Saylers , and Maisters of ships . The auntientie : For we see it is as old as Noah , as old as this second world , euen 4000. yeeres olde . The dignitie is great ; for God himselfe was both the first author , and the first practicer of it . The author and first deuiser : For Noah made not this Arke of his owne head , but ( as we heard before ) he was warned of God to doe it . And hee was the first practicer ; for God himselfe performed all those seruices vnto Noah in the Arke : else it had neuer saued him . This being so , It is the more griefe to see that worthy calling so abused , and debased as it is ; the most of them that practice it being profane , vngodly and dissolute men . Such men should remember , God made the first ship , and God was the first Master , and the first Mariner , the first Pilot , the first gouernour of a ship : and they should labour to be like him . This is one of those fewe callings , which may say , God himselfe was the first deuiser and practicer of it . All callings cannot say so : why then should they so farre forgette whom they succeede ? Indeede vppon the seas and in distresses , they will make some profession of religion : but let them come a-shore ; what swearing , what whoring , what drunkennesse amongst them ? But let them be afraid to be so profane , which hold the place , which once God himselfe held : or else let them know they are vnworthy of so good a calling . And thus we see the reason , and the meanes how the Ark could saue him and his houshold ; namely , because God did gouerne it . In the next place , obserue the end and vse of the Arke . It was to saue this holy man and his houshold . Learne here that Gods seruants in common calamities haue safety : For , God himselfe giueth them security , and prouideth deliuerance . Thus was it euer . When God proceedeth in iudgement against Hierusalem , for the sinnes thereof : hee marketh the godly in their foreheads ; namely , such as mourne and cry for the abhominations which are done against God , Ezech. 9.4 . When Sodome must be destroyed , righteous Lot and his family , must be drawen out ; nay , the Angell can doe nothing till he be safe , Genesis , 19.16.22 . When the destroying Angell went ouer the land of Egypt , and destroyed the first borne in euery house of the Egyptians ( the Israelites dwelling amongst them ) hee past ouer all the Israelites , whose doores were sprinkled with the bloud of the Paschall Lambe , Exodus , 12.13 : And euen so hee whose heart and soule is sprinkled with the bloud of Iesus Christ the Lambe of God , no calamity can do him hurt ; nay , when others are smitten he shall be deliuered . The vse of this doctrine is to our Church and State : Wee haue by Gods mercy long enioyed Peace and the Gospell ; and both , vnder a gracious gouernment : and with these , manie other blessings . Yet speake truth , and the sinnes of our times call for a floud , as in Noahs time : and sure a floud of tribulation must come one way or other . For this was alwaies the state of Gods Church ; now peace , now persecution . Peace abused , causeth trouble , and calamities . Therefore as we haue so long had peace and ease ; so assuredly looke for a floud : what it will be or when , knoweth no man ; onely he who will send it , the righteous and almighty God. How then shall wee doe , when the floud of tribulation is vpon vs ? There is no way but one . Beleeue in Christ Iesus ; settle thy heart in true faith ; repent of thy sinnes ; get Gods fauour and forgiuenesse : and then when the floud comes , Gods prouidence shall affoord thee ( one way or other ) an Arke of safetie and deliuerance . Sprinkle thy soule now with Christes bloud by faith and true repentance : and the destroying Angell of Gods wrath , shall passe ouer thee and thy houshold . Thirdly , obserue the largenesse of Gods bounty . Not onelie Noah shall be saued , but with him his houshold also . Why the Lord did so , there be diuers reasons : First , for the Propagation and multiplication of the world after the floud . If any obiect , Noah and his wife might haue serued for that end : I answere , they were olde ; for hee was 600. yeeres olde , when the floud came : and though hee liued 300. yeeres after the floud ( Genesis , 9.28 ) ; Yet reade wee not of any children that he had . If any further obiect ; The first world was begun , and multiplied by two alone , Adam & Eue , & no more : why then should there be so many for the beginning of the second world ? I answere : God did so in the beginning , to shew that all mankinde came of one bloud ( Acts. 17.26 ) ; and that in regard of body or birth , there is no difference originally betwixt man and man : which also was obserued euen in the second beginning For , though the world was multiplied by three brethren , Shem , Cham , and Iapheth : Yet those three were not strangers , but all sonnes to one man Noah : so that as at first by Adam and Eue ; so after , from Noah and his wife came all men in the world . But in the beginning of the second world , there must needes be more lines then one ; because now the blessed seede was promised , whose line and kindred must needes be kept distinct frō all other , vntil his incarnation . Againe , there was more cause now why the world should be speedily replenished then at the beginning . For , first the earth had some glory and beauty left it after the first curse ; so that it was still a most pleasant and delightfull habitation to Adam and Eue. But now by the second curse in the floud , all her beautie was gone , she and all her glory was ouerrunne , spoyled , and defaced ; so that it had beene a miserable habitation for Noah and his wife , if they had beene without company . Secondly , the earth being much defaced , and the vertue of it almost quite perished by the floud , had now more neede to be recouered , by the hands and helpe of many mens labours . And to this purpose , the Scripture saith , Gen. 9.19 . & 10.32 . that the earth was diuided amongst the three sonnes of Noah . And they liued not all together , but ouerspread the earth . And least the beasts , which then were many , should ouergrowe the world , therefore God would haue the earth speedily replenished , & to that end Noah & his wife : had neuer a seruant in the Ark , but only such as should haue children ; their 3. sonnes and their wiues . And thus the multiplication of mankind is the first cause , why God saued Noahs children . The second cause : It is likely that as himselfe was a righteous man , so they of his family were more orderly and religious , then others of that wicked Age ; for , good men make conscience of teaching their families : as , Abraham , Gen. 18.18 . And seeing Noah is commended for a iust & good man , doubtlesse , he did carefully instruct his houshold : & therefore it is to be supposed , that all , or the most of them , were holy and righteous persons , fearing God. Thirdly , though all of them were not righteous , yet they were all of the family of righteous Noah : and therfore for his sake they were saued ; all being his children , or his childrens wiues . For , the righteous mā procureth blessings not on himself alone , but on all that belong vnto him , dwel with him , or are in his cōpany . At Abrahams request had there bin but 10. righteous men in Sodome ; all had beene spared for their sakes , ( Gen. 18.32 ) . When Ioseph dwelt in Egypt , all Putiphars house , and all in it ( though hee were a heathen man ) were blessed for Iosephs sake : ( Gen. 39.5 ) . When Lot was deliuered out of Sodomes destruction , the Angels asked him , Hast thou any sonnes in law ? that they might haue beene saued for his sake ( Gen. 19.12 ) . When Paul and 276. soules with him suffred shipwracke , and were all in present danger of drowning , God saued Paul , and for his sake all the rest . God gaue him the liues of all that were with him in the ship , Acts 27.24 . And so here Noahs children , and their wiues , are spared for Noahs sake . Let this encourage all men to serue God in truth and vprightnesse ; seeing thereby they shall not make themselues alone bles●ed , but bring downe Gods blessing euen on their houses , children , and posterities : yea , the very places where , and the people with whom they dwell , shall fare the better for them . And thus we see the causes & reasons , why not Noah alone , but euen his houshold were also saued . In the fourth place , let vs obserue how the holy Ghost saith , that Noah built the Arke ; not for the sauing of himselfe , but of his houshold : and it is so said for two causes : First , to shew that Noah , though he were the head & gouernour , yet was one of the houshold ; for , in the word houshold himselfe is comprehended . Maisters and Fathers , though they be gouernours , yet must thinke themselues members of the houshold ; so will they haue more care thereof , when they esteeme themselues members of the body , and parts of the whole . Secondly , to teach vs what care Noah had for his family ; euen so great , as hee prepared the Arke to saue them withall . Here is an example of a worthy Maister of a houshold ; and yet all this was but for a temporall deliuerance . Now , if hee was so carefull for their bodily safety , how much more was he to saue them from hell and damnation , which he knew to be an eternall destruction of both soule and body . Therefore doubtlesse as he was a diligent Preacher of righteousnesse to that sinfull world : so principal●y a diligent Preacher and Prayer , and Catechiser of his owne family ; that so he might make them Gods seruants , and deliuer them from the eternall fire of hell . Noahs example is to be a patterne to all Parents and Fathers of families to teach them care not onely for the bodies , & bodily welfare of their families , but especially for their soules and spirituall welfare . And if they be bound by all bonds of nature and religion , to prouide for the bodies of their children ; let reason iudge , how much more straightly they are tied to looke to their soules . But S. Paul saith , He that prouideth not temporall things necessary for his family , is worse then an Infidel , 1. Timo ▪ 5.8 . Then what is he who prouideth nothing for their soules ? Surely , his case is extremely fearefull . Therfore when thou hast prouided meat , apparell , a calling , and mariage , house & liuing for thy child : think not thou hast done , and so maist turne them off . The world may take them thus : But God will not take them so at thy hands . No , the greater duty remaines behind ; thou must prouide for their soules , that they may know God , & feare his name . Thou must with Abraham ( Gen. 18.19 . ) Teach thy family , that they may walke in the wayes of God : I know Abraham , saith God , that he will do it . And surely God will know all such as do so . By doing thus , men shal make their houses Churches of God , as here Noahs was : & it would be far better with our Church & State , if men did so : Ministers in the Church , & Iustices in the Country should haue much lesse to do , if Maisters of families would do their duties . But to goe further : let vs see more particularly what this houshold was , that was thus saued by the Arke . First , it was a family of foure men & foure women : not men or women alone ▪ but both , and consisting of as many women as men . Thus God would haue one sexe to loue another , and one to think themselues beholden to the other ▪ the beginning of the first world was by one man & one woman . Of the second , by foure men , and foure women ; but alwai●● equall . And here also God would teach men not to contemne the other , though the weaker sexe : for God saued as many of them from the vniuersall floud , as he did men . Secondly , how many were they in all ? but eight persons . Of the whole world no more were saued : A miserable spectacle . See what sinne can doe . It can bring many Millions to eight persons in a short time . See what it is to offend God. Let vs not then glory in our multitudes , but glory in this , that we know and serue God : for otherwise , if our sinnes cry out to him against vs , he can easily make vs fewe enow . Thirdly , what were these eight persons ? not one seruant amongst them all : there were none but Noah and his wife , his three sonnes , and their wiues . It is meruailous , that here were none of Noahs seruants . Some thinke he had none , and that the simplicity of those dayes required no attendance , but that each one was seruant to him selfe . And they seem to gather it out of Gen ▪ 7.1 . where God biddeth Noah , Enter thou & all thine house into the Arke : And when they entred , they are recounted in the seauenth verse , to be none but himselfe , his wife , and his children : therefore say they , in Noahs house , there were no seruants . But why might not Noah haue seruants , as well as Abraham and Lot had ? doubtlesse he had . But , behold a wonderfull matter : Noahs owne seruants would not beleeue his preaching , but chose rather to liue loosely with the world , & perish with it , then to liue godly with their Maister , and be saued with him . This was and wil be true in all Ages , that in a wicked age , or in a wicked towne , a Maister shal not be able to gouerne his owne seruants ; but the streame of common wickednesse , and ill examples of other men doth draw them from the obedience of their Maisters . They can readily alledge for themselues , we wil not be vsed more hardly then other mens are , we will not be tied to our houres , & bound to so many exercises , we will do as others do . Thus would Noahs seruants do , and perished with the world . So hard a thing is it for a good man to haue good seruants in such times or places where wickednes raigneth . And thus wee haue seene in some sort , How the Arke saued Noah and his houshold , and what this houshold of his was . Now besides this end and vse of the Arke , we are further to know ; that whereas this sauing of them was but a corporall deliuerance from a temporall death , this Arke hath also a spirituall vse , which we may not omit : for as many of Noahs family as were true beleeuers , it was a meanes to saue them another way , euen to saue their soules : for it taught them many things . First , it was an assurance of Gods loue vnto their soules : for if hee was so carefull to saue their bodies from the floud , they thereby assured themselues , hee would be as good vnto their soules ; which they knew to be farre more pretious and excellent . Secondly , it shewed them how to be saued . For , as they saw no safety , nothing but present death out of the Arke : So it taught them , that out of Gods Church , and out of Gods fauour , no saluation could be expected ; and so it taught them to labour to be in Gods fauour and members of his true Church . Thirdly , they saw they were saued from the floud , by faith and obedience . For first , Noah beleeued Gods word , that the floud should come ; then he obayed Gods commaundement , and made the Arke , as hee was commaunded . And thus he and his , by beleeuing & obaying , were saued through the Arke : and without these , the Arke could not haue saued them . This taught them more particularly how to be saued ; namely , by beleeuing God , and obaying God , and else no saluation . For , when they saw their bodies could not be saued without them ; It assured them , much lesse could their soules be saued without faith and obedience . Lastly , this deliuerance by the Arke was a pawn vnto them from God , assuring them of saluation , if they beleeued in the Messias . For , seeing God so fully performed his promise vnto them for their bodily deliuerance vpon their beleeuing : they therby might assure themselues , he would performe his promise of saluation vnto them , vpon their faith and true obedience . Moreouer , it strengthned their faith . For , when euer after any promise of God was made vnto them , or any word of God came vnto them , they then remembred Gods mercy and faithfulnesse vnto them in their deliuerance by the Arke : and therefore beleeued . Vnto these and many other spirituall vses , did the Arke serue vnto Noah , and to his houshold , as many of them as were beleeuers . But what is this to vs ? Indeede , the Arke serued them for a temporall deliuerance , it saued their liues ; therefore they also had reason to make spirituall vse of it : But it saued not vs , it serued vs to no vse corporall ; therefore how can wee make any spirituall vse of it . I answere ; though wee had no corporall vse of the Arke , yet there ariseth an excellent spirituall vse out of the consideration of it . The Arke of Noah and our baptisme , are figures correspondent one to the other : that , that Noahs Arke was to them , Baptisme is to vs. Thus teacheth S. Peter , 1.3.20.21 . To the Arke of Noah the figure which now saueth vs , euen Baptisme agreeth . The same that S. Paul here ascribeth to the Arke , S. Peter ascribeth to Baptisme . The Arke saued them , Baptisme saueth vs. Now the resembla●ce betwixt these two figures , hath two branches . First , as it was necessary for them that should be saued in the floud , to be in the Arke ; and out of the Arke no possibility to escape : So is it for them that will haue their soules saued , to be in Christ , and of his Church ; they must be mysticall members of Christ , and visible members of his Church : and out of Christ and his Church , no possibility of saluation . That this is true ( for Christ ) S. Peter proueth apparantly , Acts 4.12 . Among men there is no name giuen vnder heauen , whereby to be saued , but the name of Iesus Christ ; neither is there saluation in any other . And that this is true , for the Church , he prooueth , Acts , 2.47 . The Lord added to the Church daily such as should be saued : See how such as are to be saued must ioyne themselues to the Church , when they see where it is : and all this is signified & taught in Baptisme . For the outward vse of Baptisme makes vs members of the visible Church , & the inward & powerfull vse of Baptisme makes vs members of Christ himselfe . The vse and consideration hereof , should make vs all more carefull to be true members of Christ , & of his Church , by making not onely a bare profession of religion ; but by seeking to be incorporate into Christ by faith and true repentance : for this must saue vs , when nothing els can . As they that were out of the Arke , no gold nor siluer could buy out their safetie , no lands nor liuings , no houses nor buildings , no hilles nor mountaines , nothing in the world , nor the whole world it selfe could saue them ; but being out of the Arke they perished : So if a man be out of Christ , & out of his Church , no gold nor siluer , no honour nor glory , no wit nor policy , no estimation nor authoritie , no friend● nor fauour , no wisdome nor learning , no hilles of happines , nor mountaines of gold can saue his soule ; but hee must perish in the flood of Gods eternall wrath . For as it prooued folly in them that trusted to their high houses , or catcht hold on the hils , if they were out of the Arke ; so will it prooue much greater folly to them that shall trust to any meanes of saluation , if they be out of Christ. And contrariwise , as they that were in the Arke were sure to bee saued , doe the waters , windes and weathers , stormes and tempests all they could ; so that still , the more the waters rose , the Arke rose also , and was euer higher than they ; and the higher it was carried by the violence of the waters , the safer it was from the danger of hils and rockes : and so in the midst of danger they were out of danger , and were saued in the midst of the water : So , he that is once truely in Christ , is sure of saluation , nothing can hinder it ; flouds of calamities may assault him and humble him , but they hurt not his saluation ; hee is in the Arke , he is in Christ ; nay the gates of hell shall not ouerthrowe him : but through all the waues of the diuels malice , & through all tempests of temptations , the blessed Arke of Christes loue and merits shall carrie him vp , and at last conuay him to saluation : this is the blessed assurance of all them that are truely baptized into Christ. But as for such , as out of their prophanenesse , either care not to be in Christ , or contemne Baptisme ; let thē assure thēselues , they be out of the Arke , & they perish certainly . This is the 1. part of the resemblance . The second is this : Noahs body going into the Arke , hee seemed therein a dead man , going into a graue or a tombe to be buried ; for he was buried in the Arke , & the Arke in the waters , & he depriued of the fresh air● & gladsome light : yet by Gods appointment , it was the means to saue Noah , which in all reason seemed to be his graue ; & if Noah will be saued he must goe into this graue . So they that will escape hell and damnation by Christ , the true Arke of holinesse , must be buried and mortified in their flesh , and fleshly lusts ; and there is no way to come to life euerlasting but this . For thy soule cannot liue , whil'st thy sinnes , the olde man , that is , thy corruptions doe liue ; but they must die , & be buried , and then thy soule liueth : and whilst they liue , thy soule is dead , and farre from the life of grace , which is in Christ Iesus . All this is affirmed at large , in Romanes 6.3.4 . Where we may see apparantly that we must by baptisme die with Christ & be buried with him , else we cannot be saued by him : our corruptions , our sinnes , which are the olde man , must die and be buried ; that the new man , that is , the grace and holines of Christ , may liue in vs , and our soules by it : & he that thus dieth not , neuer liues ; & he that thus is not buried , neuer riseth to true life . Thus , mortification of sin is the way to heauen , and death the way of life eternall : & he that is not thus mortified in his corruption ; let him neuer looke to be quickned to grace or glory . If this be so , we may then see what a miserable world we now liue in , wherin mortification of sin is a thing vnknown ; not a man of many that can tell what it is : nay , grace is dead , and holinesse is mortified , and I feare buried also : but the old man raignes . Corruption liues , and sinne flourisheth . Mortifying of Christ by our sinnes is common : but mortifying of sinne is sildome seene . For , Christ is betrayed , crucified , and killed in a sort by the sinnes of men . What a fearefull change is this ? Christ should liue in vs , and we endeuour to crucifie him againe : sinne should be crucified , but it liueth in vs. But if wee will haue Christ to saue vs , then must wee mortifie the body of our sinne . For , he that will liue when he is dead , must die while he is aliue . And he that will be saued by his baptisme , must looke that baptisme worke this effect in him , To make him die , and be buried with Christ , that afterwards hee may rise and raigne with Christ. And then shall Baptisme saue vs , as the Arke saued faithfull Noah , and his houshold . And thus much for the first end & vse of the Arke : the second followed . By the which he condemned the world . Here is the second end , why Noah prepared the Arke ; To the condemnation of the world that then was . For , by it ( not by his faith , as some would reade it ) he condemned that wicked generation , both to a temporall destruction of their bodies , and to an eternall Iudgement in hell . In the words , there are two points to be considered . 1. Who are condemned ? The world . 2. Whereby ? By Noahs Arke . For the first , it may be asked , what is meant by the world ? S. Peter answereth ( 2. Ep. 2.5 ) The world of the vngodly ; that is , that generation of sinfull men , who liued in the dayes of Noah , whom also in the 1. Epistle , 3.20 . hee calleth disobedient : and their more particular sinnes are disclosed and recorded by Moses , Gen. 6.45 . to be , monstrous abuse of holy mariage , vnnaturall lusts , cruelties , and oppressions : an vtter neglect of Gods seruice , and Sabbaoth ; and an extreame prophanenesse , and dissolutenesse in euery kinde . And this corruption was not priuate , or personall ; but vniuersall , through all estates , sexes , and ages . This world of the vngodly , this whole race of wicked and disobedient men were condemned . But how was that world condemned by Noah ? Thus : God vouchsafed them 120. yeeres to repent in , and appointed Noah to preach vnto them , during that time , to call them to repentance . But they beleeued not God , nor Noah , but continued in their disobedience , and grew in their vngodlinesse : therefore , when that time was expired , God performed his word spoken by Noah , brought the floud vpon them , destroyed them all , and condemned in hell as many of them as died in impenitencie and vnbeliefe . And thus that wicked world was condemned , according as Noah in his Ministerie had foretold them . Here we may learne ; First , what the world of this age is to looke for , vnlesse there be repentance . For , to speake but of our selues in this Nation ; Haue not we had the Gospell 30. yeeres and more ? and with it peace , and much prosperity ? Haue not we had a goodly time giuen vs to repent ? What is our duty , but with reuerence to see and acknowledge this goodnesse of God , to take hold of this merciful opportunity , this time of grace , and this day of saluation ? If wee doe not , and make no account of the Gospell , what can we looke for , but to be condemned , as that world was ? Looke at the meanes and opportunities , which these dayes affoord ; and they be as golden dayes , as euer were since Christs , or as euer can be expected , till his comming againe . But looke at the profanenesse , and carnality , and security of this age ( euen ouer all Christendome ) and this is the Iron age , these be the euill dayes ; and so euill , as nothing can be expected , but a riuer of brimstone , and a floud of fire to purge it . The dayes of the comming of the sonne of Man ( which I take to be these dayes ) shall be like ( saith Christ , Math. 24.37 ) . vnto the dayes of Noah : And surely in security and profanenesse , they are like ; and therefore in all reason they must be like in punishment . Wee must therefore take warning by them , and shake off this security , which possesseth all mens hearts , and waite for the Lord in watching and prayer , and thinke euery day may be the last day of this world ; at least , the last day of our liues : and let vs prepare for it , and liue in the expectation of it . Otherwise , if our sinfulnesse growe on a little further ; nothing can we looke for , but to be condemned in an vniuersall iudgement , as that world was . Let vs therefore be take our selues to a more serious seruing of God : that the Lord when he commeth , may finde vs so doing . Secondly , in that the whole world that then was , was thus destroyed and condemned , and ( as wee heard afore ) onely Noah and his houshold saued ; wee learne that it is not good , nor safe to follow the multitude . Noah was here a man alone , he held and beleeued against all the world , and yet his iudgement , and his beliefe was true , and all the worlds false : and ( accordingly ) he saued , when they were all condemned . It is meruaile therefore the Church of Rome should so much stand vpon numbers and multitude , for the gracing of of their religion : For , it euer was , and euer will be a weake argument . If multitudes might euer haue beene alledged ; then vnto Noah especially , to whom it might haue beene said , Who art thou that pretendest to be wiser then all men ? and to know more then all the world ? Thou that hast a faith by thy selfe , and hast no man to beare thee company ; thinke not that all Adams posterity , all the children of holy Henoch , and Methusalem are all deceiued , but thy selfe alone ? Would not these and such like obiections , haue discouraged any man ? Yet behold the force of faith . Noah had Gods word for it , and therefore beleeueth against all the world , and is commended to all ages for this faith . It is therefore but a vaine flourish of the Papists , to presse vs so much with their multitudes , and vniuersality , and consent , and vnity , and succession , & cōtinuance . For , all this is worth nothing , as long as they first proue not , that that doctrine or opinion which these multitudes hold , hath his ground from Gods word : till then , all the other is vanity . For , it is better with Noah , to haue Gods plaine word of his side , then to beleeue otherwise with all the world ; which was here deceiued & condemned , when Noah alone beleeued Gods word , and was saued . And thus we see who were condemned : the world . To end this point , one question may not vnprofitably be here moued : Whether was all the world , that is , all the men in that world condemned or no ? The words seeme to imply that all but Noah were : and yet it may seeme strange , that of so many Millions none should repent but he : and if they repented , why were they not saued ? I answere , The world of that wicked age was condemned two wayes : First , with a corporall destruction , and so they were all condemned without exception . No high houses , no hilles , no deuises of man could saue them . For , the waters rose 15. cubits aboue the tops of the highest mountaines vnder heauen , Gen. 7.20 . And so though till then , diuers of them liued by flying to the hilles : yet that being their last refuge , and being thus taken from them , then all flesh perished that moued vpon the earth , and euery man , and euery thing that drew the breath of life . For , so saith the Story , Genesis 7.21.22 . And it is but vaine to imagine , that any of them could be saued vpon that Arke : for , first it was so made with a ridge in the top ( as is most probably thought ) that no man could stand vpon it , much lesse make any stay , in that violent tossing by tempests . Againe , if they could , yet could they not haue liued so long for want of foode ; the waters being ( almost ) a yeere vpon the earth . And thus it is most certaine , they all without exception , were destroyed with bodily destruction . But secondly , they were condemned to an eternall destruction in hell : and therefore S. Peter , 1.3.18 . saith , Their spirits are now in prison , who were disobedient in the dayes of Noah . Now all the question is , whether were they all condemned , or no. I answere : For , ought that we certainly knowe out of the scripture , they were all condemned . Yet in the iudgement of charity , wee are not so to thinke : and the rather , because there are many probable coniectures , that some of them repented . For , howsoeuer many of them beleeued not Noah , iudging that he spake of his owne head : yet it is more then likely , that when they saw it begin to raine extraordinarily , at least when they saw themselues driuen to the tops of the hilles , and there looked hourely for death ; that then diuers of the posterity of Henoch , and Methusalem , and Lamech , were ashamed of their former vnbeliefe , and then turned to God in faith and in repentance . And doubtlesse , that is the onely or the principall cause , why God brought the floud in fourty dayes , which he could haue done in foure houres ; that so men might haue time to repent . Genesis 7. But it will be saide : If any repented , why then were they not saued ? I answer ; because they repented not in time , when they were called , by Noahs preaching . Repentance is neuer too late , to saue the soule from hell : but it may be too late to saue the body from a temporal iudgement . And this , I take it is , that that wee may safely hold : for it seemes too hard to condemne all the posterity of Methusalem , Henoch , Lamech , and other holy Patriarks ( who , as the Text saith , begat sonnes and daughters ) and to thinke , that none of them repented , when they saw the floud come indeede , as Noah had said . It cannot be , but they heard their Fathers preach : and why might not that preaching worke vpon their hearts , when the Iudgement came , though afore it did not ? But why then did not God record in the Scripture , neither their repentance , nor saluation , but hath left it so doubtfull ? I answere ; for the very same , for which he would not record Adams nor Salomons ▪ All for this cause , that he might teach all men to the worlds end , what a fearefull thing it is to disobay his commandement , as Adam did : or to defer repentance when they are called by Gods word , as these men did . Therefore to feare vs from the like , though afterwards they repented ; it pleased God not to record it , but to leaue it doubtfull . This question being thus discussed , yeelds vs two strong motiues to repentance . First , for if we repent not betime , our state then is fearefull and doubtfull , though not desperate ; as wee see here the saluation euen of Methushelas children is doubtfull : for they repented not when they were called , but deferred it , till the iudgement came . So , if we deferre our repentance till our deaths , there is great question of our saluation : but let vs repent , when wee are called by Gods word : and then it is out of question , then there is no doubt of our saluation . Secondly , if we repent betime , we shall escape the temporall Iudgement which God sends vpon the world for sinne . If not , but deferre repentance till the Iudgement come , we may then by it saue our soules , but our bodies shall perish in the vniuersall Iudgement . If the children of Henoch and Methushelah , which were neere a-kinne vnto Noah , had repented at Noahs preaching , they had beene saued with Noah : they did not . But when the floud came indeede , then doubtlesse they beleeued with Noah , and wished themselues in the Arke with him : but it was too late , they saued their soules , but were drowned with the rest . So assuredly , when God threatneth any Iudgement on our Church or Nation , they that beleeue and repent betime , shall escape it . But they that will liue in wantonnesse with the world , and not repent , till God begin to strike : If then they doe , when the floud is come ( though saluation cannot be denied to repentance whensoeuer ) yet let them assure themselues , they shall beare their part with the world in the punishment , as they did partake with them in their sinnes . Let then these two considerations moue vs all to turne to God by timely repentance : then shall we be sure to escape both the eternall and temporall Iudgement ; and not be condemned , as here this world of the vngodly was . And thus we see who were condemned . The world The second point is , whereby were they condemned ? the Text saith onely , by which hee condemned , &c. Whereupon some would vnderstand faith , and reade it thus ; by which faith he condemned the world . Which though it be true ( for the faith of holy men condemnes the vnbeleeuing and misbeleeuing world ) yet is it not proper in this place , where the Arke is described by the vses of it : which are two , whereof this is one ; And ( besides , that the Greeke construction doth well beare it ) the Iudgement of almost all Interpreters referres it to the Arke . And further in all reason ; that that saued him and his houshold , condemned the world also : but the Arke is said to haue saued them : therefore , by it hee condemned the world . Neither is this any derogation but a commendation of faith : for by faith he made that Arke , which Arke condemned the world . Now , by the Arke Noah condemned the world two wayes : 1. By his obedience in building it . 2. By his preaching in building it . For the first , God bad Noah build an Arke so great , and to such an vse , as in all reason no man would haue done it . Yet Noah by the power of his faith beleeued Gods word , and obayed , and therefore builded the Arke . This faith and this obedience of Noah to this Commaundement of God , condemned the vnbeleeuing and disobedient world , and made them without excuse . So saith Christ : The Niniuites , who beleeued at the preaching of Ionas , shall rise in Iudgement against the Iewes , and condemne them , because they repented not at Christs preaching . And the Queene of Saba , who came so farre to heare Salomon , shall condemne them , who then would not heare Christ , Math. 12.42.43 . Euen so , Noahs obedience shall condemne them . For , Noah being told of a miraculous thing , and beleeuing it , and being commaunded so vnreasonable a thing , as the making of the Arke , and obaying , shall condemne that wicked world , who would not beleeue Gods ordinarie promises ; nor obay his ordinarie and most holy commaundements . And as the Saints are said to condemne the world , 1. Corinth . 6.2 . by being witnesses against them , and approuers of Gods iust sentence : So Noahs fact and faith condemned that world . And thus we see it is apparant , that the obedience , and godly examples of good men , doe condemne the vngodly . The vse whereof , is to encourage vs all to imbrace Christian religion , and not be daunted by the scornes , or other euill behauiours of profane men , which cannot abide the Gospell . For , he that walketh in the way of holinesse , and keepeth good conscience in the midst of a wicked generation ; if his godlinesse doe not ouercome their euill , and conuert them , it shall more demonstrate their wickednesse , and condemne them . Our Church is full of mockers , and they discourage many from Christ & religion : but let them know , this will be the end of it , their obedience whom they contemne and laugh at , wil be their condemnation . And thus Noah by his obedience in building the Ark , condemned the world . Secondly , so did he also by his preaching , as he builded it . For , the building of the Arke , was a part of his propheticall ministerie . The Prophets preached two wayes , in word , & in action . For , beside their Verball preaching , and deliuering of Gods word , they preached in their liues and actions ; especially in such actions as were extraordinarie . And such was Noahs building of the Arke : it was an actuall preaching ; yea , euery stroke vpon the Arke , was a loud Sermon , to the eyes and eares of that wicked world . For , by making it , he signified some should be saued , and the rest drowned : namely , all that would beleeue and repent , should be saued in it ; and all that would not , shold ( out of it ) be drowned : & because they beleeued not this , therefore by it he condemned them . From this ground we may learn● : First , that a man may be a true and sincere Minister , lawfully called by God and his Church , and yet not turne many vnto God , nor by his Ministerie bring many to repentance . For here Noah a Prophet called immediatly , yet in 120. yeeres preaching both in word and action , he cannot turne one to faith and repentance . A most fearefull thing , if we well consider it , that both by preaching and making the Arke , hee should not turne one of the sonnes of Lamech , Methushelah , or Henoch , to beleeue him : but that they should all rather chuse to be misled in the generall vanity of that wicked world , then to serue God with Noah . This was a most discomfortable thing vnto him as could be , yet this hath beene the case and lot of many holy Prophets : Esay must goe and preach vnto them , and yet his doctrine must harden their hearts , that they may not be saued , Esay 6.10 . And Ezekiel must goe and speake , and yet is tolde aforehand , they will not heare him , nor repent , Ezek. 3.4.7 . And when S. Paul himselfe preached vnto the Iewes at Rome , some beleeued not , Acts 28.24 . There is nothing will more discourage a man , and cast downe his heart , then to see that his labours are not onely in vaine , but doe take a contrarie effect ; that whereas they were bestowed to haue saued them , they are meanes of their deeper condemnation . Therefore as when their labours bring men to God , they may greatly reioyce , and account those people , as S. Paul did the Thessalonians , his crowne , his ioy and glory : So when they doe no good ( as Noah here ) but that men are worse and worse ; this must humble and abase them in themselues , & let them know the power and vertue is not in them , but God. So saith S. Paul to the vngodly & impenitent amongst the Corinthians : I feare , saith he , when I come , my God abase me amongst you , & I shall bewaile many of them which haue sinned ▪ & not repented . And surely , this or nothing wil abase a Minister , & minister matter of great bewailing ; Yet not so , but as stil there is matter of true cōfort & cōtētment , vnto all godly & faithful teachers . For , whether thy labour be the sauour of life vnto life , or of death vnto death , to thy hearers ; It is to God a sweet sauour in Christ. Againe , we may here learne , that those who are condemned before God , haue their condemnation by the preaching of the word . The secrets of all the world , saith the Apostle , shall be iudged by Iesus Christ , according to the Gospell : and heere the preaching of Noah , and his actuall preaching by preparing the Arke , condemnes the world . Such is the power and might of the Ministerie of Gods word , vpon all them that resist it . Which being so , should teach all men , when they come to heare Gods word , to submit themselues to the power of it , to obay it , and become penitent : for , otherwise so many Sermons as a man heareth , so many inditements are presented to God against him . And if at the last day there were no diuels to accuse ; those bills of inditements , would both accuse and condemne him . And this Iudgement is begun in this life , as their consciences doe often tell them , and is accomplisht at the last day : for there is no dallying with God● word : if it cannot saue ▪ it ki●ls . It is the fire , which if it cannot soften , it hardens . Let then all impenitent men , make conscience to obay Gods word : for if now they abuse it , it will be euen with them , both here and in another world . For , as the very same Arke , which saued Noah and his houshold , condemned the world : so the same word of God , which beleeued and obayed by godly men , is their saluation ; disobayed , and refused by vngodly men , shall be their condemnation . And thus much for the two ends , why Noah prepared the Arke : & consequently , of the second effect of Noahs faith . It followeth : And was made heire of the righteousnesse , which i● by faith . Here is the third and last effect , whereby the excellencie of Noahs faith is commended . It made him an heire , and that not of the world : ( for so he was besides ) but of that that the world could not yeeld ; of righteousnesse , and that of the best of all , euen of that righteosnesse , which is by faith . These words haue relation to that testimonie , which God gaue of Noah in Genesis , 6.9 . Noah was a iust and vpright man , and walked with God. Now that which is spoken there more generally , is here particularly opened and vnfolded ; he was iust or righteous : how ? hee was righteous by the righteousnesse of faith : so that these words are a commentarie vnto the other . But because that , that is here affirmed of Noah , is a most glorious thing ; his faith made him an heire ( that is , made him that was heire of all the earth , a better heire ) therefore these words are to be well waighed . For their full opening , three points are to be considered : 1. What is the righteousnesse here spoken of . 2. Why it is called the righteousnesse of faith , or by faith . 3. How Noah was made Heire of it by his faith . For the first , That righteousnesse by which Noah and all holy men , are to stand righteous before God , is not a righteousnesse of any nature but such a one as is appointed of God for that purpose . That wee may knowe it the more distinctly , wee must examine the seuerall kindes thereof . Righteousnesse is of two sorts : Created . Vncreated . Vncreated ▪ is that which is in God , and hath no beginning nor ending , no meanes , nor measure . Of this speaketh the Prophet , Psalm . 119.137 . Righteous art thou , O Lord. This cannot make any man righteous ; for two reasons . First ; for the Godhead and it are all one , It is in God essentially . A man is one thing , and his righteousnesse is another . But God and his righteousnesse are all one : And therefore it is as impossible for any man to haue this righteousnes ▪ as it is to be God. Secondly , it is infinite , and mans soule a finite creature , and therefore not capable of any thing that is infinite ; and consequently , not of the vnmeasurable righteousnes which is in the godhead . Therefore this we must leaue vnto God , as proper to the Deitie . Created righteousnesse , is that , which God frameth in the reasonable creature , Men and Angels . Of Angels we are not to speake , though theirs and man 's differd not much in nature at their creations . Created righteousnesse of man , is of 2. sorts , Legall , or Euangelicall . Legall righteousnesse is that which the Morall law prescribeth . Euangelicall , that which the Gospell hath reuealed . Of legall righteousnesse , I finde there are three sorts spoken of ; 1. One that is a perfect righteousnesse . 2. One that is a ciuill righteousnesse . 3. One that is an inward righteousnesse . Perfect righteousnesse Legall , is the perfect fulfilling of the law in a mans owne selfe . And by this shall no man liuing be iustified before God ; for , no man , since the fall of Adam , is able perfectly to fulfill the Law. If any can , then shall he be righteous by it : but none did , nor euer can ; therefore , no man shall stand righteous by perfect legall righteousnesse in himselfe . Some will obiect : But a regenerate man may : for he is restored by grace ; therefore though by Adams fall a man is disabled , yet by regeneration hee is inabled to fulfill the law perfectly . I answere ; It were so , if they were perfectly sanctified in their regeneration : but they are sanctified but in part , and it is not perfect vntill death : Obiect . 1. Thess. 5.23 . We are sanctified throughout , spirit , soule , and body . If all those , what then remaines vnsanctified ? therefore our sanctification is perfect . I answere : It is perfect in parts , but not in measure nor degree . As a childe is a perfect man in all the parts of a man , but not in the quantitie of anie part : So a childe of God is perfectly sanctified in all parts , but not in the measure of any part , vntill flesh , and mortality , and corruption haue an end . Secondly , some may obiect : The virgine Mary sinned not : I answere : so teacheth indeede the Church of Rome , that she neuer sinned , that her life was free from sinne ●ctuall , and her conception from sinne originall . But so taught neither the Scripture nor Gods Church : but , contrariwise , it is more then manifest , shee was a sinner . For first , she confesseth her soule reioiced in God her Sauiour : but if she were no sinner , she stoode in neede of no Sauiour . Againe , she died : but if she had not sinned , she should in Iustice not haue died . For death entred by sinne : and where no sinne is , there death is not due . Thus no man can be righteous by the perfect righteousnesse of the law , in himselfe . Secondly , there is a ciuill righteousnesse : and that is , when a man in his outward actions , is conformable to the law , especially to the Commaundements of the second Table . For example ; hee is free from the outward actions of murther , adultery , or theeuery , and such like : or he can refraine his anger , and ouercome his passions , that they shall not break out into open violence to the view of the world : and for the first Table ; he comes to the Church , & professeth religion . All this is a ciuill righteousnesse , and by this can no man be iustified , nor made righteous . For first , it is not a perfect , but a most imperfect righteousnesse , and therefore cannot iustifie . It is so imperfect , that it is as good as none at all in Gods sight : for it is but an outward , and constrained , and dissembled obedience , and wants the inward and true obedience of the heart and soule . Secondly , it cannot make a man righteous : for wicked men haue it , which are vnrighteous , and cannot be saued . Haman hated Mordecay in his heart : yea , his heart boyled in malice against him : yet the Story saith ; That neuerthelesse he refrained himselfe till he came home , Ester 5.10 . And therefore Christ saith , that except our righteousnesse exceede the righteousnesse of the Scribes and Pharisies , we cannot enter into the kingdome of heauen , Math. 5.20 . Now what was theirs but an outward ciuill righteousnesse , whereby they kept the law , onely in outward actions ? as appeareth , in that Christ , afterward in the same Chapter , expounding the law , doth reduce it to the inward , which is to his full and proper sense : So then , yet wee haue not found that righteousnesse , which may make a man righteous . Thirdly , there is a righteousnesse , called the inward righteousnesse of a Christian man , which is this ; A man hauing repented , and his sinnes being forgiuen , hee is by the holy Ghost sanctified inwardly in his soule , and all the parts & powers of it . This sanctification is called inward righteousnesse . Now the Church of Rome saith , A man may be iustified by this . But it is not so , as appeares by these reasons : First , this righteousnesse is in this life imperfect : and that is proued by the Apostle , where he saith , VVee doe here knowe but in part , 1. Corinth . 13.12 . Therefore , our vnderstanding is but in part regenerate : and as it , so consequently all other parts or powers of our soule , are but in part regenerate ; and in them all , we are partly spirit , and partly flesh , Galath . 5.17 . Therefore if our sanctification be imperfect , it cannot iustifie vs. Againe , this righteousnesse is mingled with sinne , and vnrighteousnesse : and from this mixture , comes the combat betwixt the flesh and the Spirit ( spoken of , Galath . 8.17 ) . For these two are contrary one to the other . If it be mingled with sinne , then it cannot make vs righteous : no , nor the works of grace that come from it , though God in mercy reward them . And though as S. Iames saith , They iustifie our faith , and make vs iust before men , Iames , 2.21 : Yet can they not iustifie vs before Gods Iustice ; nor , at the barre of the last Iudgement , will they passe for payment . S. Paul saith , 1. Corinth . 4.4 . I know nothing by my selfe , yet am I not thereby iustified ; that is , I haue so walked in my calling , since I was an Apostle , and Minister of the Gospell ; as I am not priuie , nor guilty to my selfe of any negligence therein . If he dare not stand to that , to be iustified by i● , who dare take hold , when he refuseth . Againe , no man can doe any perfect good workes , vnlesse hee be perfectly iust : For , how can perfection come out of imperfection ? But no man can be perfectly iust in this sinfull body : as is proued in the first reason ; therfore his works here in this life cannot be such , as may make him righteous . But it may be obiected : Though our workes haue some defects in them , yet Gods mercy accepts them for righteous and iust ; and therefore they may iustifie vs. I answere : As Gods mercy accepts them , so must his Iustice be satisfied also ; but they being imperfect , cannot satisfie his Iustice : for Gods infinite Iustice requires perfect satisfaction . But as for our best workes , as they are done by vs , weigh them in the balance of Gods Iustice , and they are so light , as they deserue damnation : yet in Gods mercy in Christ , their defects are couered , and they are reputed good workes , and are rewarded ; but we incroach vpon Gods mercy , and abuse his Iustice , if therefore wee imagine , they should deserue Gods mercy , or be able to iustifie vs in his sight . Thus then seeing Legall righteousnesse faileth vs , let vs come to Euangelicall . Euangelicall righteousnesse , is that that is reuealed in the Gospell , and should neuer haue beene reuealed , if that of the Law could haue saued vs. But when it ( not by defect in it , but default in our selues ) could not , then God in mercy affordeth vs another in the Gospell . Euangelicall righteousnesse is that that is in Christ Iesus ; his it is , that must make a man righteous before God : But this Christ was an extraordinary person , consisting of two natures , Godhead , Manhood . And accordingly , hee hath a double righteousnesse in his holy person . First , as he is God , he hath in his nature the righteousnesse of God , and that is vncreated , and infinite ; and therefore incommunicable : and so none is , nor can be righteous by it . Secondly , there is in Christ a righteousnesse of his humanity : and this though it be finite and created , yet is it beyond measure , in comparison of the righteousnesse of man or Angell : So saith S. Iohn 3. God giueth not him the Spirit by measure . This righteousnesse of Christ , as man or Mediator , consisteth in two things ; 1. In the purity of his nature . 2. In the perfection of his obedience . The first branch of our Mediators righteousnesse , is the holinesse of his humanity ; which was perfectly sanctified in his conception , by the powerfull operation of the Godhead : and this was done at the first instant of his conception in the virgins wombe . From this purity of nature , proceeded his obedience , which was as perfect , as his nature was pure : and so pure a nature made a plaine way to perfect obedience . And therefore as his conception was free from sinne originall : so was his whole life from the least sinne actuall . Now the Mediators obedience was double ; Actiue , & Passiue . And both these he performed in his owne person ▪ His Passiue obedience was his passion , or suffering of whatsoeuer the Iustice of God had inflicted on man for sinne , whether for soule or body . The Actiue obedience of the Mediators person , was his perfect fulfilling of the morall Law , in all duties to God or man , in thought , word , or deede ; and all this for vs , in our steade and on our behalfe . And here is true righteousnesse : for where the nature of anie person is perfectly pure , and the obedience perfect , the righteousnesse of that person is perfect . And I saye , all this was done by him for vs : hee suffered all that wee should haue suffered , and suffered not : hee did that which wee should haue done , and did not . And this is that righteousnesse , by which , a sinner is made righteous before God. For , seeing legall cannot , it is this that must . And now wee haue found that righteousnesse , by which Noah and all holy men were made , and counted righteous ; namely , that that is resident in the holy person of Iesus Christ the Mediator . And yet this is aboue and beyond all reason , that one should be iustified by anothers righteousnesse : and the doctrine , though it be of God , and grounded neuer so strongly on Gods word , yet hath it enemies , and is mightily oppugned by the Church of Rome . Therefore let vs first proue it : and then answere the obiections to the contrarie . Wee proue it thus ; First , from plaine Scripture , 1. Corinth . 3.24 . Hee that knew no sinne , was made sinne for vs ; that we might be made the righteousnesse of God in him . What can be said plainer ? he was made sinne for vs , and wee righteousnesse by him . Therefore as Christ was no sinner in his owne person , but our sinnes were laid vpon him , and so he was made a sinner by our sins : so , though we be not righteous in our owne persons ; yet hauing ●hrists righteousnesse imputed to vs , we are made righteous by his righteousnesse . Againe , the righteousnesse that must saue vs , must be the righteousnesse of man and God : as in the aforenamed place , it is said , that wee might be made the righteousnesse of God in Christ. But no mans owne righteousnesse can make him the righteousnesse of God , nor can Gods righteousnesse be the righteousnesse of man : therefore it remaineth , that onely Christ , being both God and man , hath in him that righteousnesse , which may make a man the righteousnesse of God. Thirdly , the Scripture saith , Christ is the end of the Law to all that beleeue , Rom. 10.3 . The end of the Law : that is , not the taker away , or abrogater of the law , but the fulfiller of it : as the abrogater of the Ceremonial , so the fulfiller of the Morall law . If he fulfilled the Law , for whom was it ? not for himself . For as the Messiah was not slain for himself , Dan. 9.26 . so he obayed not the Law for himselfe . For whom then ? for all that beleeue . Therefore Christ doing it for them , they fulfill the Law in Christ : and so Christ by doing , and they by beleeuing in him that doth it , doe fulfill the Law. Now if it be not amisse to say , We doe in Christ fulfill the law : No more is it to say , Wee are made righteous by Christes righteousnesse ; though it be his , and not ours , but onely by faith . Let vs then see ( in the second place ) what the Church of Rome obiect against it . They first obiect thus : As a man cannot be wise by another mans wisedome , nor rich by another mans riches , nor strong by another mans strength : So can he not be righteous by another mans righteousnesse . I answer : The comparison is not alike . For one man hath no propriety in another mans wisedome , strength , or riches : but we haue a right and proprietie in Christes righteousnesse . Againe , the wisedome of one man , cannot be the wisedom of another ; because they are two persons , fully and equally distinct : but it is not so betwixt Christ and a sinner : for , euery beleeuer is spiritually , and yet truly and really conioyned to Christ , and they make one mysticall body ; Christ being the head , and euery true beleeuer being a member of that body : and therefore , that which is his righteousnesse , may be also truly ours . His , because it is in him ; and ours , because we are knit to him . For , by reason of this mysticall vnion betwixt him and vs , all blessings of saluation in him , as in the head , are diffused into vs , as his members or branches ; & yet are as properly still in him , as is the braine in the head of a man. And thus , though in sense and reason this cannot be , yet by faith and Gods spirit , the righteousnesse of Christ is made ours . Secondly they obiect . If this be so , then God iustifieth wicked men ; but God will not doe so : it is against the nature of his holinesse and Iustice. And againe , hee that iustifieth the wicked , is abhominable to God , Prou. 17.15 . therefore God will not doe so himselfe . We answere : The ground is good , but the collection is vntrue . God will not iustifie a wicked man , that is true : but that therefore a man cannot be iustified by Christs righteousnesse , is false . For , God doth not iustifie him that lieth rotting in his former sinnes , and weltring in his olde corruption ; but him that beleeueth in Christ , and repenteth of his sinnes . And that man in his faith is iustified , and in his repentance sanctified , and so he is made a new man : yea , as S. Paul saith , He that is in Christ is a new creature : 2. Corinth . 5.17 . For , as it is in the first conuersion , God turneth nor saueth no man against his will ; but first makes him willing by his owne work alone , and then conuerteth and saueth him with his owne free will , working together with Gods grace . So is it in the work of Iustification ; God iustifieth no wicked man : but makes him first iust and righteous in and by Christ , and then accounts him so . But then ( will some say ) the sinner hath no righteousnesse , but that of Christs ; and that is in Christ , and not in himselfe : therefore he hath none in his owne person ; how then can he be any thing , but a wicked man still ? I answer ; that is not true that is first affirmed . The beleeuing sinner hath more righteousnes then that that is in Christ. That which iustifieth him , is in Christes person : But the sinner , when he is iustified , is also sanctified , by the mighty work of Gods grace ; and so he is made a holy man , and doth good and holy workes , because he is in Christ , though his sanctification be imperfect . To this end , saith S. Peter , Acts , 15.9 . Faith purifieth a mans heart ; for it is impossible a man should beleeue , and so be iustified , but hee must also be sanctified in his heart and life . Thus a sinner is iustified by Christs righteousnesse , inherent in Christ himselfe ; and sanctified by Christs righteousnes , diffused from Christ into the sinner . And therfore his Iustificatiō is perfect ; because , that that iustifieth him , is still in Christ : but his sanctification imperfect , because that that sanctifieth vs , is in our selues ; the one imputed to vs , the other infused and inherent . Againe , I answere , that if we take it in the sense of Scripture , It is true , that God iustifieth a wicked man. For S. Paul saith , Rom. 4. To him that worketh not , but beleeueth in him that iustifieth the vngodly , his faith is counted to him for righteousnesse . See , God iustifieth the vngodly : but how ? euen as we heard before ; not him that is vngodly after , but afore he be iustified : him that by nature , and in himselfe is vngodly , God iustifieth by working in him faith and repentance ; by which , of an vngodly man , he is made a man iustified and sanctified . Their last obiection is , If a sinner be righteous by Christs righteousnesse , then Christ is a sinner by his sinnes : for ther is the same reason of both . But Christ is no sinner , but the holy of holiest : and S. Paul saith , He knew no sinne , 1. Cor. 5. and himself for himselfe chalengeth his enemies , Which of you can reproue me of sinne ? If then our sins cannot make him a sinner , no more can his righteousnesse make vs righteous . I answer : Here we graunt all , if they speake the words of the Scripture , in the sense of the Scripture ; for Christ was a true and reputed sinner , in the sight of Gods Iustice : as hee that becomes surety for another , is a debter in his roome : or as he that vndertakes for a man , body for body , must answer for him , his owne body for his : so in all reason and iustice , Christ , though hee had no sinnes of his owne , yet being our surety , and vndertaking for vs , and standing in our steade , our sinnes are iustly accounted his . And as for these places , & many more like , they are all vnderstood of personall sins ; from all which , and the least contagion thereof , he was perfectly free . And therefore the same place that saith , He knew no sin ( that is , in & for his owne person , knew not what sinne was ) saith also , that for vs & in our stead , he was made euen sin it selfe , that we might be made the righteousnesse of God in him . Thus Christ , in himselfe more righteous then all men & Angels , In our steade is a reputed sinner : and by the same reason , we ( most vnrighteous in our selues ) are clothed with Christs righteousnesse , and thereby are reputed righteous . And as Christ ( though no sinner in himselfe ) by being a sinner in our steade , and hauing our sinnes imputed vnto him , became subiect to the wrath of God , and bare it , euen to death it self : So we , though not righteous of our selues , yet hauing Christs righteousnesse imputed to vs , are made thereby partakers of Gods loue ; and for the worthinesse of that righteousnesse of his , so made ours , shall be glorified in heauen . And thus , now at last we haue found that true , and that only righteousnesse , which can make a man as it did Noah , righteous in Gods sight . Now it remaines to make vse of it . First , here wee learne how foulely our nature is defiled with sinne , and stayned with corruption : the staine whereof cannot be washed away with all the water in the world ; no , nor with the bloud of all creatures : no , not couered with the righteousnesse of all men and Angels , but onely with the righteousnesse of God. And that sonne of God also , if he will apply that righteousnesse vnto vs , and make it effectuall , must become man , and liue , and die , and rise againe for vs. A meruailous thing is it , and ●orthy of our often consideration , that all the Angels and men in the world , cannot make one sinner righteous ; but that Gods sonne must needes doe it : And that our sinnes are so hideous , as nothing can hide the filthinesse thereof , from the eyes of Gods Iustice , but onely the glorious mercy seate of Christs righteousnesse . This may therefore teach vs , how to esteeme of our selues , and our owne natures . Furthermore : See here the great goodnesse of God to man. God put perfect legall righteousnesse in Adams heart in his creation : he receiued it for himselfe and vs ; and lost it for himself and vs. God in mercy , purposing to restore man , thus by himselfe lost and cast away , giues him another , and a better righteousnesse then before . But because he saw man was so ill a keeper of his owne Iewels ; he trusts not him with it , but sets that righteousnesse in the person of Christ Iesus , and commits it to him to keepe . Who , as he truly knowes the full value , and excellencie thereof , and as he deerely loues vs : So he will most safely keepe it for vs , and clothe vs with it in his Fathers presence at the last day . A point of vnspeakable comfort to Gods children , to consider that their saluation is not in their owne keeping , where it might againe be lost ; but in a safe hand , where they shall be sure to finde and haue it , when they haue most need of it : and to remember that their righteousnesse being in Christ , they cannot lose it . For , though they sinne , and so lose often the comfort of a good conscience for a time ; yet they then lose not their righteousnesse , which is then in Christ ; and to consider , that , when in this world they sustaine losses or iniuries , or lose all they haue vpon the earth : that yet their righteousnesse ( the riches of their soules ) is then in heauen full safe in Christs keeping , and shall neuer be lost . This should make vs learne to know Christ more and more : and to giue him the loue and affections of our very hearts , that so we may be able to say with blessed Paul , 2. Timoth. 1.12 . I know whom I haue beleeued , and I am perswaded that he is able to keepe that which I haue committed vnto him against that day . Lastly , if there be such a communion betwixt Christ and a beleeuer , that our sinnes were made his , and his righteousnesse made ours ; This may teach vs patience , and minister vs comfort in all outward afflictions , or inward temptations ; because it is certaine all our sufferings are his , and hee is touched with all the wrongs done to vs. When hee was in heauen , he calls to Saul , Acts 9.4 Saul , Saul , why persecutest thou me ? and at the last day , Math. 25.45 . Whatsoeuer either good or euill was done to any of his children , he saith , was done to himselfe : and accordingly it shall be rewarded as done to him . And thus wee haue taught that true righteousnesse , which iustifies a sinner , and made Noah righteous ; and we see the vse of that worthy doctrine . And in this first point we haue the longer insisted , because it is one of the fundamentall points of Christian religion . Hetherto of the first point ; namely , what that righteousnesse is , which is here spoken of . The 2. point to be cōsidered in these words , is , that this righteousnesse is that righteousnesse , Which is by Faith. It is so called , because faith is the proper instrument created in the soule of man by the holy Ghost , to apprehend that righteousnesse , which is in the person of Christ ; nor can it be any waies else either apprehended or applied : and therefore it is worthily called that righteousnesse , which is by faith ; that is , which by faith is made a mans owne , or whereunto a man hath title by his faith . Here therefore two points offer themselues to our obseruation . 1. That true faith apprehends properly this true righteousnesse . 2. That onely faith can doe it . For the first , it is proued by apparant euidences of Scripure . S. Paul tells the Galathians ( 3.14 ) They receiued the promise of the Spirit , by faith . And S. Iohn saith , That as manie as receiued Christ , to them hee gaue power to be called the sonnes of God. And least any man should thinke that to receiue Christ , is not to beleeue in Christ ; he addeth , Euen to as many as beleeue in his name ( Iohn 1.12 ) And therefore faith is fitly compared to a hand that takes hold on a garment , and applieth it to the body , being naked : or to a beggars hand that takes or receiues a Kings almes : so faith in a mans soule takes hold on Christs righteousnes ( which is the mercifull and liberall almes of the King of heauen ) and applieth it to the poore and naked soule of the beleeuer . If any man aske , how can faith apply Christ to the beleeuer ? I answer : as a man , being in his corrupt nature , hath nothing to doe with Christ : So contrariwise , when the holy Ghost hath wrought faith in his heart by a supernaturall operation ; then wee are to know , that as faith is the proper instrument to apprehend Christ : So is Christ and his righteousnesse the proper obiect for faith to work vpō . For , though it apprehend & apply all other promises which God makes to our soules or bodies : yet most properly and principally , and in the first place , it apprehends the promise of saluation , and the righteousnesse of Christ. Now for the particular manner , how faith doth thus ; we are to know , that though it be spirituall & inuisible , and so not easily expressed to sense , yet is it done as properly by faith , as a garment is by the hand taken and applied to the body , or a plaister to a sore . If any aske further ; But when may a man know , whether his faith haue apprehended and applied Christs righteousnesse to his soule , or no ? I answere ; when hee beleeueth particularly , that Christes righteousnesse is his righteousnesse , and hath reconciled him to God , and shall iustifie him in Gods presence , then doth faith worke his true and proper worke : for this cannot be done but by faith : and where faith is , this must needes be done . The second point is , that faith alone , and no other vertue , nor spirituall power in mans soule , is able to doe this . And this may be proued by comparing it with all the principall vertues of the soule : for , amongst all , there are none that may come into comparison with faith , but hope and loue : both which , especially loue , haue their seuerall and special excellencies : yet haue neither of them , nor both of them this vertue to apprehend and apply Christes righteousnesse . The property of loue , is to extend it selfe , and with it selfe to carie manie passions or affections of the heart , and to place them vpon the thing that is loued : yet cannot loue be said properly to apprehend Christ ; for he must needes be apprehended , before he can be loued . And the proper action of Hope , is to waite , and expect for a blessing to come : so , hope waites for saluation , but properly apprehends it not . For , saluation must first be beleeued , and then hoped or expected : so saith Ieremie , Lament . 3.26 , It is good both to trust and to waite for the saluation of the Lord : To trust , that is , to beleeue assuredly it will come ( there is the action of faith ) and to waite till it doe come ( that is the action of Hope ) . Thus we see the seuerall natures , and actions , of these two worthy vertues . But the proper action of faith , is to apprehend and lay hold on Christ , and his righteousnesse , and to apply them to a mans owne soule : and that being done , then come Loue and Hope , & do their duties : And so , though loue last longer then faith doth , yet faith is afore loue , and makes the way for it . To conclude this second point ; Faith is a hand to take hold on Christ & his benefits . Loue is a hand to giue out tokens of faith both to God and man. For ( 1. Cor. 13.5 ) Loue seeketh not her owne , but others good : namely , the good of them that are loued . Hope is an eye looking out , and wayting for the good things promised . So , that as faith is the hand of the soule ; so loue is the hand , and hope is the eye of faith : Loue the hand wherby it worketh , and Hope the eye whereby it waiteth and looketh for the performance of such things , as faith hath apprehended and beleeued . If the Church of Rome thinke this any wrong to this holy vertue of loue to be the hand of faith : let them know it is not ours , it is the doctrine of the Apostle , where he saith , Faith worketh by loue . If faith worke by it , then surely loue is the hand of faith . Thus faith worketh by loue , waiteth by hope , but beleeueth by it selfe . And for this cause , the righteousnesse , that makes vs righteous before God , is rather called the righteousnesse of faith , then of any other Christian vertue , or grace of the spirit . And for the same cause is it , that so often in S. Pauls Epistles , it is called by the same name ; as , Philipp . 3.9 . The third and last point concerning Noahs faith ; is , that , Noah was made heire of this righteousnesse . A speciall commendation of his faith , It made him heire of true and sauing righteousnesse : that is , it gaue him a true title vnto it , & made him heire apparant of that glory , which it assureth euery one that apprehends it by this true faith : and so he was made as certainly , and as truly partaker of it , as the young Prince is assured of his Crowne and Kingdom at his time , or the heire of his Fathers lands . Here two most worthy doctrines doe offer themselues to our view . 1. The excellencie of faith . 2. The excellencie of a Christian mans estate . The excellencie of faith appeares thus : It makes a holy man assured & certaine of his saluation by Christ Iesus . The Church of Rome saith , it is presumption in any man to thinke so , vnlesse he haue an extraordinary reuelation : but we learne from the Scripture , that if a man haue true faith ; that is able to assure him of saluation . For , faith makes him an heire of true righteousnesse , and of saluation thereby . Now we know , the heire is most sure and certaine of his inheritance : what-euer hee gets or loseth , he is sure of that . But this righteousnesse and saluation by it , is his inheritance ; therefore he may be , and is by faith assured of it . The Papists therefore doe wrong vnto this doctrine , and deroga●e from the dignitie of true faith : But this is their custome , they will extoll any thing , rather then that which the holy Scripture so much extolleth ; namely , true faith . For , if they knew what it is trulie to know Christ , and to beleeue in him by that faith , which worketh by loue , they would then know , that faith makes a man heire of happinesse , and therefore most assured of it . Secondly , here we may see the excellencie of a Christian mans estate : he is not naked , nor destitute of comforts ; but is heire of a glorious inheritance , by meanes of his faith : and a Christian mans inheritance , is Christs righteousnesse . Out of which , we learne , First , that no man by any good workes done by or in himselfe , can merit true and iustifying righteousnesse : the Pharisaical Papists teach so ; but their conceit is here ouerthrowen , by the doctrine of the holy Ghost . For , sauing righteousnesse is his inheritance : which , we know , is alwaies gotten by the Father , and descends from the Father to the Sonne , as a free token of his loue . And it were scornfull and absurd , to see a Sonne offer to buy his inheritance of his Father ; it being against the nature of an inheritance , to come any other wayes , but by free gift from the Father to the Sonne : therefore our righteousnesse that must saue vs , being as wee see here our inheritance ; let vs resolue of it , we cannot buie nor merit it . Againe , heere is sure and solide comfort against all the grie●●s , and crosses , and losses of this world : Gods children must needes haue their portion of afflictions in this life . But here is their comfort , they may lose their goods , liuings , possessions , their good names , their healths , their liues ; but their inheritance standeth sure and firme , and cannot be lost . Let them therfore here learne , not to grieue out of measure : for a holy man may say thus to himselfe , and that most truly ; My Father may frowne on me for my faults , and chastice me for my sinnes : but I am sure he will not disenherite me : for I am heire , by faith , of Christs righteousnesse ; and I may lose many things , but I shall not lose that . Thirdly and lastly , here must Gods children learne their duties . They are heires to a godly and glorious inheritance : and Christes righteousnesse is their inheritance ; therefore they must learne to set and settle all their affections on this inheritance . For , there is nothing in the world more worthy to be affected , then a faire inheritance . We must therefore first labour aboue all worldly things for this inheritance ; namely , to be made partakers of this righteousnesse . This is that pearle , which wee hauing found , must sell all we haue to buy it . And when wee haue gotten it , wee must care to keepe it , and therefore must lay it vp in our verie hearts and soules : and keeping it , wee must reioyce and delight in it aboue the world , and all the pleasures of it . This is the glorious portion which our God and Father leaueth vs as his children : what should all the care of our hearts be , but to preserue it ? Naboth had a little Vineyard , that came to him from his Father by inheritance : Ahab the King , would giue him money , or a better Vineyard for it . But Naboth would not : Nay ( saith he ) God forbid I should sell my Fathers inheritance , 1. Kings 21.3 . &c. If he made such account of an earthly inheritance , what should we of the heauenly ? if hee of a poore Vineyard , what should wee of the glory of heauen ? If hee denied the King , to sell it for a better , should not wee denie the diuell , to leaue our part in Christ and his righteousnesse , for the world , or anie thing that hee can promise vs ? In all such temptations our answere should be ; God forbid I should sell away my inheritance , which my God and Father gaue mee . Thus did blessed Paul , who esteemed the world , and all in it doung and drosse , that hee might winne Christ , and be made partaker of this righteousnesse . So must wee ( if wee will be worthie of this inheritance ) prize and value it aboue this world , and thinke basely of all the pompe and pleasures of this world , in comparison of it : and rather be content to lose the world , then to leaue it . And lastly , when wee haue it , and are thus carefull to preserue it : where should our content , ioy , and delight be , but in this our inheritance ? So doth the heire : nothing so reioyceth him , as to thinke of his inheritance . Here therefore the madnesse of carnall men is discouered , who reioyce exceedingly , in the honours , profits , and pleasures of this li● e ( as Swine in their bellies ) and neuer goe further : But alas , this is not their inheritance , if they looke to haue their soules saued . Therefore herein they shew themselues voide of grace , and of all hope of a better world . For , if they had , they would reioyce in it , and not in the vaine and transitory delights of this world , which perish in the vsing , and are lost with more torment and vexa●●on , then they were kept with delight . We must learne ●hen to vse this world , as though we vsed it not , 1. Cor. 7 . 3● ▪ And ●f ●he Lord vouchsafe vs any portion of pleasures in this world , we must take it thankfully , as aboue our inheritance ( & must therfore vse it lawfully & soberly ) ; but haue our hearts , & the ioy of them vpō our inheritance , which is in heauen , whereof we are made heires by faith ; and wherin we are fellow heires with this blessed Noah , who was made heire of that righteousnes , which is of faith . And thus haue wee heard the most glorious commendation of Noahs faith : and of Noah by his faith , and of all the examples before the floud . Now follow the second sort of Examples ; namely , such as liued in the second world , after the floud . They are all of two sorts : either such as liued afore the giuing of the Law , or after . Afore the giuing of the Law , here are many : wherof , as of all the other kinds , some are men , some women . The first of those blessed men after the floud , whose faith is here renowned , is Abraham that great Father : of whom , and whose faith , because he was a Father of so many faithful , more is spoken then of any one . Abrahams Faith. VERSE 8. By faith , Abraham , when he was called , obayed God , to go out into a place , which he should afterward receiue for inheritance : and he went out , not knowing whether he should goe . COncerning holy Abraham , heere are more examples then one recorded , and his faith is renowned many wayes : more verses are spent of him , then of some fiue others . And the reason is , because his faith was more excellent then any others that followed him . In which regard , hee is called the Father of the faithfull , oftentimes in the new Testament , especially in the Epistles to the Romanes and Galathians . The first example of his faith ( and the fourth in order of the whole ) is of his leauing his owne natiue Country , and how at Gods commaundement he went he knew not whether ; onely he knew God called him , and therfore he would goe : wherein appeared a most worthy faith . Now concerning this his faith and obedience , the Text layeth downe two points : 1. The cause or ground thereof ; which was Gods calling : he was called of God. 2. The fruite or effect of his faith ; he harkened and obayed . And this his obedience is amplified by diuers particulars . 1. The matter of it , he went out of his country . 2. The end , to take possession of a Country , which he should not enioy of a long time . 3. The manner , he went out , not knowing whither he should goe . The first point , is the cause or ground of Abrahams faith in this action , and is laid downe in the first words . By faith , Abraham when he was called , This story is taken out of Gen. the 12. chap. The cause of Abrahams faith , is Gods calling . Gods calling is an action of God , whereby he appointeth a man to som certaine cōdition , or state of life , in this world , or after this life . And in this regard , God is compared to a Generall in the field , which assigneth euery Souldier his standing and duty : so doth God appoint euery man his place and duty in the Church . Concerning these callings , let vs see the meanes how hee calleth , and the seuerall states whereto he calleth men . For the meanes or manner ; God calleth men 2. wayes : immediatly , or by meanes . Somtime immediatly by himself and his own voice : as , the extraordinary Prophets in the olde Testament , & the Apostles in the new . So saith S. Paul of himselfe , he was called to be an Apostle , not of men , nor by men ▪ but by Iesus Christ , and God the Father , Galath . 1.1 . Sometime mediatly by men directed by himselfe , & furnished , or inabled for that duty : and so were called the ordinarie Prophets and Priests of the old ; and the Euangelists , Pastors , & Doctors of the new Testament . The first was extraordinary ; this is ordinary : the first is for an vnbeleeuing or a misbeleeuing people ; the second , is for an ordinary & established Church . Now , of these 2. waies , God called Abraham immediatly by himselfe from heauen . Gen. 12.1 . Secondly , for the estates of life wherunto God calleth men , they are three : Generall , Particular , Personall . Gods Generall calling , is , whereby hee calleth all men to repentance by the Gospell , and so to life eternall . Of this , speaks the Apostle , Rom. 8.30 . Whom God predestinated , them also he called : and Rom 11.29 . The calling of God , is without repentance . Heereby hee calls men in this life to the state of grace , and to the state of glory in heauen ; and this is to all . His Particular calling is , when hee calleth and assigneth men to some particular estate and duty , in Family , Church , or Common-wealth : as , when a man is called to be a Magistrate , Minister , Master of a familie , Lawyer , Physician , &c. Thirdly , God calleth some men to some priuate Personall duty , which he designeth not to others , but to be done by them alone . Such a calling had hee assigned him ( Matthew 19.21 ) that would needes be perfect ; Goe sell all that thou hast , &c. Now the calling of Abraham in this place , is to be referred to this third kinde . For , it was a priuate and personall calling , to leaue his Country , his kindred , his lands , his possessions , and to goe seeke another : and to be the Father of the faithfull , and to receiue the couenant : and this dutie belongs to none , but who shal personally , & by name , be called vnto it . Yet all these three callings may concu●re in one , as here in him . For , he was called to be a Christian ( for the generall ) and a gouernour of a great family ( for the particular calling ) : but that , that is in this place vnderstoode , is this extraordinarie and personall calling to leaue his Country . And in it we are to consider three circumstances : 1. Who was called , 2. When , 3. How he was called . For the first : Abraham was called , the sonne of Terah : but neither his father Terah , nor his brother Nahor were called , but Abraham alone . But it may worthily be demaunded , why God should not call his Father and his kindred : there can be no aunswere but this , that the Apostle giueth , Rom. 9.18 . God hath mercy on whom he will , and withholdeth it from whom he will. He calleth Isaak , and refuseth Ismael : loueth Iacob , and hateth Esau : taketh Abell , and leaueth Cain : euen because he will , and for no cause that wee know . But why then calls hee Abraham , and not his kindred ? Is not that partiality ? I answere , he is tied to none , hee might refuse all : therefore the meruaile is , that he calls any . But why some and not other , why Abraham and not his kindred , no reason can be giuen : for Gods Iudgements are wonderful . But as that that is impossible with man , is possible with God : Math. 19.26 : So that that is iniustice or partiality with man , is iustice with God. And it is extream folly , and intolerable presumption for vs to weigh Gods actions in the balance of our shallow reason . For the second : But when was Abraham called ? for the time , there are two circumstances worth the obseruation : First , Abraham was called to this dignity , when he liued in Idolatrie with his Fathers . So saith Ioshua , 24.2 . Thus saith the Lord : Your Fathers dwelt beyond the floud in old time , euen Terah the father of Abraham , and serued other Gods. If Abraham was called by God , when he was an Idolater , then it is apparant hee had not purchased Gods fauour by his workes . Where we learne , that the whole worke of a mans saluation , is to be ascribed to Gods meere mercy : who ( as the Prophet saith ) was found of them that sought him not , Esay , 65.1 . Abraham neuer dreamed of the true God , nor of any new couenant of grace and saluation , when God called him . And so , when Paul was going armed with bloudy furie , and his furie armed with commissions and authoritie against the Saints , then God from heauen called him ; and of a persecuter , made him the principall instrument of his glory , Acts 9.2 . &c. Therefore ( to apply this to our selues ) If God haue vouchsafed vs the same grace , and taken vs to be his people , and made a couenant of saluation with vs , which in former times haue beene sinners of the Gentiles ; wee must learne here to see whence this fauour is , and therefore to ascribe nothing to our selues , but giue all the glory vnto God. And particularly , for euery one of vs : If God haue been so mercifull to any of vs , as when we were Popish or superstitious with our Parents , or kindred , to open our eyes , and bring vs home to his holy truth : or , when wee weltred in wickednesse and sensuality with the profane world , to touch our hearts , and to call vs to grace and sanctification ; let vs often remember , and freely acknowledge this his vndeserued mercie , and say with the holy Prophet : Vnto th●e belongeth mercy , but vnto vs open shame . Secondly , for the time when Abraham was called : It was when hee was 75. yeeres of age , or there-abouts : as is manifest in the Storie , Genesis 12.4 : therefore wee see that God for a long time let him lie in his blindnesse , and idolatrie ere he called him . It is more then likely , that Abraham in that meane time liued ciuilly , & followed learning & other ciuill courses : and in that time , it is likely he attayned to that measure of knowledge in Astronomie , and other learning , for which , he is renowned in olde Writers : But this was the first time that he was called to know and serue the true God in his true seruice . Heere wee learne , that though a man perseuere in his sinnes , for a long time , and passe his best yeeres in vanitie without repentance , and thereby be in a grieuous and fearefull estate : yet true beleeuers , and men penitent , must not therefore iudge them cast-awayes . For , Gods mercy calls a man in his old age , and toucheth the heart when it pleaseth him . Christ in the Parable calls some at the 11. houre , Mat. 20.6 : and so God calleth men to grace in their old age . We must therfore spare these sharp & vnsauourie censures , which som vnaduisedly cast vpon such men ; for charity thinketh not euil , 1. Corinth . 13 , where it may thinke or suppose any possibibility of good : But contrariwise , pray for them , and hope of their conuersions , because we know , that at what time soeuer a sinner repents of his sinne , God will forgiue him , Ezek. 18.27.28 . And yet for all this , men must not presume to liue carelesly in their sinnes , for that is desperately to tempt God : but must follow the holy Counsell of Salomon , Eccles. 12.1 , To remember their Creator in the dayes of their youth : and to turne vnto God , when they haue meanes , least God take away the meanes , and with the meanes , his fauour from them . Abraham was not called , till he was olde ; but when hee was called , hee harkened and obayed : So must thou , when God calls thee by afflictions , or by his word , then answere and obay as Abraham did ; or else Abrahams calling in his old age , will be little comfort to thee . Thus much for the time . Thirdly , for the manner of his calling , it is laied downe in the Storie of Genesis , to be in an earnest kinde of Counsell , Goe out , saith God , from thy kindred , and from thy Fathers house , vnto the land that I will shew thee : Where it is to be obserued , he saith not barely Goe , or come forth ; but hee amplifieth , and vrgeth it with many wordes and circumstances . If any aske why God did so , when hee might haue giuen the commaundement in one word ? I answer ; the reason is , that Abraham might haue cause more seriously to consider of Gods calling , and to imprint it more deepely in his heart ; least at the first brunt he should haue obayed , and afterward haue shrunk back . For , it is doubtlesse , that this calling was harsh to reason , and that Abraham found many hindrances , and therefore it were dangerous he would haue started back after som trial of these difficulties he must passe throgh , if he had had but a bare call , & commaundement to go . But when God saith to him , Goe out of thy natiue Country , let it not stay thee , that thou wast borne there ; nor hinder thee , that thy kinred dwels there : but leaue all , and come with me : forsake all and trust me , follow me into the land that I will show thee : I take thee from one , but I will giue thee another : When God , I say , vseth all these , and it may bee , many more like words to Abraham , its apparant hee would haue him furnished with strength and resolution , to goe through with his calling after he had once made entrance into it . Out of which practice of God , we learne this Instruction ; that God would haue no man enter vpon any calling or dutie , with a fearefull and faint heart , nor with a doubtfull minde ; but with a strong & settled resolution to go through stitch with it , and not to relent and repent in the midst . And for this end , God would haue all men afore they enter , seriously to consider the place or duty they are to vndertake : for the Lord had rather a man should refuse at first ; then hauing entred , to looke backe againe : and it is great folly for men , hastily and suddainly , or humorously to cast themselues vpon any calling , and then vpon triall and experience of the dangers and difficulties thereof , to be weary , and wish they had neuer done it . Men in this world are generally wiser in matters of the world ; If a man bee to build a house , hee will not forth-with set vpon building such a house as his humor desireth , but wil first of all sit down & count the cost , & then his owne ability , to see if the one will counteruaile the other , else hee neuer begins it . So saith Christ ( the wisedome of God ) of the wisedome of this world : and the like also he saith for warre , that no Prince will fight with his enemie on vnequall tearmes , but will knowe himselfe able to sustaine the encounter . Luke 14.28.31 . So the calling of a Christian , is to professe the Gospell of Christ. As the Magistrates is to defend it , the Ministers to teach it , so all mēs to professe it : now it is as impossible to build without cost , or to fight without power of men , as to profess ? Christ in any calling , either generall or particular , without crosses . We must therefore consider first what our calling and profession will cost vs : it is sure to cost vs a dangering of our credites and estimation in the world ; it may be our goods , our liberties , it may be our liues themselues . Againe , what enemies we haue to encounter in this spirituall warfare , the diuell , death , hell , sinne , corruption , and the crafty malice of wicked men : all these we are sure to meete withall . Were it not then folly for a man to vndertake this profession , and not to consider thus much aforehand ? The want of this is cause , why some put their hands to the plough , and after shrinke away , and make themselues ridiculous to their enemies corporall and spirituall . And for particular callings , the case euen standeth so also . Some men thinke the calling of a Magistrate , a place of honour : and therefore ambitiously plot and desire to raise themselues into authority ; neuer remembring the burden , and trouble they are sure to finde . Which when they feele to be too heauie for their lazie shoulders to beare with ease , they foully fall to plaine carelesnesse , and neglect all doing good in their places , and wish they had neuer bought honour so deare . So others thinke the Ministerie nothing , but a place of ease , exemption , and preferment . And in these conceites rush presumptuously & rashly into that holy State , neuer thinking aforehand of that great charge of soules they are to take , nor of that heauie account they are to make for them ; nor of the hatred , and contempt , and extreame disgraces they are sure to finde , if they doe their duties with conscience . And therefore ( when vpon experience they finde it so to be ) they either fall to carnall courses with the world , and neglect their duties ( that by these two meanes they may please the world ) or else they continue in their duties , with much griefe and vexation , wishing they had chosen rather any calling , then the Ministerie : and by either of both , do expose themselues to shame and much rebuke . Whereas contrariwise , hee that aforehand casts his account what it will cost him to be a Minister , what he must vndertake , what he must lose , what hee is sure to finde , is so settled and resolued afore-hand , as hee goeth through all dangers and contempts , with comfort , courage , and contentment . Let vs therefore all learne by this practice of God , when we thinke to enter vpon any such duty , to reason with our selues , as God did with Abraham , what we are to forsake , and what we are to meete withall . So shall we not afterward repent vs , but goe on with much assurance , as Abraham did . This point I haue the more inlarged , because it is of speciall vse in Christian life . Thus much of the Cause of Abrahams faith , Gods calling , and all the circumstances therein . The second point , is the excellencie and commendation thereof , commended by the fruite and effect : It made him yeeld to this calling of God. And this obedience of his faith , is spoken of two wayes : 1. It is laide downe generally ; Hee obayed God. 2. It is further commended by diuers particulars , which we shall see in their places . Obayed God. Here is the obedience of Abrahams faith , laide downe in one generall word : He obayed ; that is , when God called him to leaue his Country , kindred , and friends , hee yeelded against reason , because God bade him . When God told him he would carie him into another land , he beleeued it , and lest a certaine for an vncertaine , a possession for an expectation : heere was the power and excellencie of his faith appearing in this obedience . From hence we learne two instructions : First , seeing Abraham is the Father of the faithfull , Rom. 4.11 : and our glory is to be children of faithfull Abraham ; Therefore wee must all learne , as good children to followe our Father , in framing our liues according to Gods calling : when GOD calleth vs to anie state of life , then to obay ; and when not God , but the world or ou● owne corrupt h●m ours call vs , then not to obay . For , to obay the first ▪ is the obedience of faith : but to obay the second , is the obedience of corruption . Therefore against this practice of holy Abraham , two sorts of men doe offend , and thereby shewe themselues children vnlike their Father Abraham . First , such men as being called by God to some functions or duties , will not obay : for examples , wee haue too many . To som , God saith , Leaue thy priuate care , which is , for none but thy selfe ; be a Magistrate , and vndertake the publike care of the common-wealth : but they , as though they were born for themselues , will not imploy themselues in publike seruice . To some , God saith , Leaue thy ease , and thy care of worldlie credit , and vndertake the teaching of my people , and care not for the contempt of that calling , so thou maist saue soules : but their carnall carnall credit and ease , is more deere vnto them , then Abrahams kindred is to him ; they will not forsake them . These , and all that doe so , may make what shew they will : but they are not children of Abraham , seeing they want his faith ; and they want in his faith , because they faile in his obedience : they must therfore learne to yeeld when God calleth , and not to stand vpon such base allegations of wordly matters ; when Abraham left Country and kindred to obay God. Secondly , such men as respect not Gods calling , but look what the swinge of their natures , or the course of the wicked world carie them vnto , they presently yeeld and obay , not regarding whether it be Gods calling or no. Three sorts of men are most faulty in this kinde . First , such as are content to grow in wealth either by oppression , as vsurie or extortion ; or by craft and dissembling , or by any other such indirect course , whereby their brother is hurt , looking onely at gaine , but not regarding whence it comes . Secondly , such as liue by dicing , carding , or by playes and Enterludes , thinking any trade lawfull that brings in wealth , or that gets money ; neuer caring whether God allow the calling or no. Thirdly , such as liue in no calling , but spend their time in eating , drinking , sleeping , and sporting , because they haue liuings of their owne , and lands left by their parents . All these , and all such like , doe obay indeede : but whereunto ? not vnto Gods calling : for alas , he neuer called them to these courses , but hath often recalled them from it ; therefore this is the obedience not of faith , but of corruption , and of the world , which is a plaine disobedience vnto God. For , as the wisedom of the flesh or the world is foolishnesse with God , Rom. 8 : so obedience to the flesh or the world , is disobedience , and rebellion against God. All such men , must know that they are not the children of Abraham , because they are not children of his faith . Nor can they be heires of his faith , because they practice not his obedience : for , Gods calling and no other rule for our liues must Christian men admit . When he calleth , they must obay : and when he calls not , or allowes not a course of gayning , or a trade of life ( though all the world allowed it ) we must not follow it : this will honour them , and their profession , before God. Abrahams faith iustified him before God , but his obedience iustified his faith : obedience , saith Samuel , 1. Sam. 25.22.23 . is better then sacrifice : but disobedience is as the sinne of witchcraft . Therefore let all Christians approue their faith by their obedience , hanging on Gods mouth , and attending on Gods calling , for directions of their whole life : and resolue with Dauid , Psal. 119.105 . Thy word is a lanterne to my feete , and a light to my pathes . When Kings may not liue , but by this light of Gods calling and Gods word ; it is shamefull presumption , for ordinary men to frame their liues by lights of their owne making . In the second place out of Ahrahams obedience , let vs marke , By what meanes obayed he ? by faith . Learne here the true nature of true faith : it brings forth true obedience where euer it is : and therefore Christian obedience is called the obedience of faith , Rom. 1.5 . And these two cannot be seperated , no more then light from the sunne , or heate from fire . For as the sunne naturally , and necessarily giues light , and the fire heate ; no lesse doth true faith yeeld true obedience to Gods commaundements . Which being so , it teacheth vs , for the vse , First , how our Church and doctrine are slaundered by the Papists , who please themselues in saying , Wee looke to be saued by sole faith , and without workes . For , we teach , that though a man be iustified without respect to his workes , yet no man was euer iustified , whose faith did not bring forth good and holy workes : and wee teach , that none is heire of Abrahams faith , which is not also of his obedience . Therefore God will reward their lying tongue . Secondly , this teacheth vs , that Abrahams faith is rare in these dayes . Many make profession of Abrahams religion , but it seemes they are as farre deceiued as the Iewes were , Iohn 8.39 . The Iewes would be Abrahams children , because they were of his flesh : and men now will be so , because they are of his profession ; but both are farre wide , for wee must be children of faithfull Abraham . But if we will be like him in faith , we must be like him in obedience also : when God calls vs to any duty , we must forsake our owne natures , and denie our owne affections , and crosse our owne corruptions , to follow Gods calling , and to doe our duties . So shall wee be true children of Abraham , when we are like our Father in his best vertues . Thus wee see his obedience laied downe generally . Particularly , In his Obedience there are laid downe three points : 1. The matter of his obedience : all which are layde downe directly in the Text. 2. The end of his obedience : all which are layde downe directly in the Text. 3. The manner of his obedience : all which are layde downe directly in the Text. For the matter of his obedience , it followeth in these words : To goe out into a place , &c. The particular matter wherein Abrahams obedience cōsisted , was this ; At Gods commaundement he went out of his owne Country into another : for one which hee should inherite , he left that which he did inherite . Heere many points of good instruction may be learned . First , see here the power and strength of true faith ; It was a wonderfull hard thing for Abraham to do thus . For , first , hee was well striken in yeeres , 75. yeeres olde . Young men delight to be stirring ; but men growen into yeeres , doe loue to settle themselues as birdes in their nests : and it is grieuous vnto them to think of remouing , or taking long iournies . Secondly , he must leaue his owne Country , where hee was bred , borne , and brought vp ; which all men generally doe loue by nature . Thirdly , hee must leaue his goods , and lands , and liuings , which no doubt were great : for , hauing liued so long in his natiue Country , and being born as he was , his estate doubtlesse was very great . Fourthly , he must leaue his acquaintance , with which hee had liued all his life ; yea , his owne kindred , and must goe liue amongst strangers . These foure considerations were so manie hindrances to his obedience ; and strong temptations , to make him haue looked backward : but such is the power of his faith , hee is commaunded of God , therefore hee obayeth and goeth out . The vse is , to teach vs what a faith we haue . For , if wee measure all Gods commaundements by our naturall affections ; our faith is but a shadow , and hypocrisie : But if wee consult not with flesh and bloud , but rest , and rely on Gods word , and giue absolute obedience to his cōmaundements , then our faith is such as Abrahams was . In the next place ; Some may meruaile , why the Lord should commaund him so hard a matter , and lay so stra●te a commaundement vpon him , as to leaue his Country and liuing , which seemed vnreasonable ; & his kindred , which was vnnaturall . I answer ; the reason is : not that God delighteth in vnreasonable or vnnatural courses , or in laying heauie burdens vpon his children . But he did it for good and holy ends : as , First , to proue Abraham , and to see what was in him . As a friend is no● tried in ordinarie , but in great matters : so it is knowne , who is Gods friend in matters of difficultie . Hereby , therefore God made the faith and obedience of his seruant , to shine more gloriously . Againe , to breake the corruption of his heart : for , our wicked natures loue peace , and ease , and welfare , and hearts desire : but God will crosse those courses , and send vs troubles many wayes , that so hee may pull downe the height of our corruptions , and humble vs to his owne hand . The vse , is to teach vs to make true vse of our afflictions , and of those many hard crosses that must fall vpon vs in our course of seruing God ; namely , to know that they are sent from God , not as a hard-hearted , or cruell Iudge ; but as a wise and mercifull Father , who wisheth our good , and who will so bles●e vnto vs the hardest and heauiest crosses , that befall vs in our liues ( if we receiue them in patience & faith ) that we shall say with Dauid , Psalm . 119.72 . It is good for vs that we haue been in trouble , for thereby we haue learned to know God , and our selues better . Thirdly , whereas Abraham at Gods commaundement goeth out of his Country into another ; we learne that it is not vnlawfull for a Christian man , to goe out of his owne Country , and trauaile into another , and there to abide for some , or for a long time : Prouided , his causes be good and iust , as namely , these which follow ; First , if he haue a particular commaundement of God , as here Abraham had . Secondly , if hee haue a lawfull calling of the Church or State , whereof he is a member : as if he be sent to a generall Councel : or , be sent as Ambassadour , either to stay for a time , or to stay there as Lieger . Thirdly , if it be for the safety of his life in a good cause . So Moses , Exod. 2.14.15 , fled into the land of Midian , and there stayed , when Pharaoh sought his life : And Christ himselfe fled with his Father and Mother into Egypt , from the furie of Herod , Math. 1. The like may be said for them , that to preserue their liberty , flie from the cruelty of their Creditors , who will not take honest and reasonable satisfaction , of a surety for another man , or of a childe for the Fathers debts : But in no case for them , who trauaile in purpose to defeate their Creditors , or thereby to deliuer themselues from payment of their due debts , being able to pay . Of both these , wee haue example in Dauid , & his followers . Dauid himselfe was faine to flie for his life from Saul● vniust cruelty , and therefore went and dwelt amongst the Philistims , 1. Sam. 27.1.2 . And , 1. Sam. 22.2 . there cam to Dauid such as were in trouble , and in debt , and these were with him in all his trauaile , and persecutions . Now doubtlesse had they beene vngodly men ( who had not cared how they came into debt , no● how they paid it ) Dauid would neuer haue beene their Prince ; as that Text saith he was . Fourthly , if it be for the maintenance of pure religion , and keeping a good conscience . This hath Christs warranty , Mat. 10.23 . When they persecute you in one Citie , flie vnto another . For this cause many of our fore-fathers in the former age , were faine to flie into Germanie , Swwitzerland , & to Geneua . And for these causes , diuers of other Nations doe repaire to this Nation , and are here entertained . Fiftly , if it be for the getting , or encreasing of any good learning , and lawfull knowledge , especially diuine knowledge for matter of religion . Thus the Queene of Saba went ou● of the inmost parts of Africa , to Ierusalem in Asia , to see and heare Salomon : 2. Kings 10. and for that cause , shee is highly commended by Christ himselfe , Math. 12.42 . Thus may yong men trauell for learning or the tongues , especially such as intend thereby to fit themselues for publike seruice , so it be with safetie of religion , and securitie of conscience . Sixtly , if it be for the practice of a mans lawfull calling , as for trafficke : and thus Merchants may , and do lawfully trauaile into all Nations , and haue their Factors there resident : prouided they lose not their soules to gaine for their bodies : their trauailing is allowed by Christ in the Parable , where he saith , The Kingdome of heauen is like a Merchant man that seekes good pearles , Math. 13.45 . Seauenthly , if it be to receiue and take possession of any goods or lands , lawfully descended or fallen vnto a man , in another Nation , as sometime it doth ; This seemes to be allowed by Christ in the Parable , where he saith , A certain noble man went into a far Country , to receiue for himselfe a kingdome , and so to come againe , Luke 19.12 . In a word ; if it be vpon any good and sufficient cause , allowable in good reason , and not contrary any part of Gods word . But as for such as leaue their Countries , and trauell into other ; Either , vpon leuitie , to see strange sights and fashions : Or , being malefactors , flie from their due punishment : Or , being in debt , go away to deceiue their Creditors : Or , being vaine-glorious ▪ to make themselues knowen : Or , being at enmitie , to fight combats , or to kill their enemie ; All these , and all such like , can haue no comfort in their trauailes : for they send themselues , God sent them not : they are out of Gods protection , because they goe without his warrant . And as many of them as goe away to escape the hand of the Magistrate ; let them be assured they shall not escape the hand of God. In the fourth place , here is a comfort for all such as are banished from their owne natiue Countries , for God and his Gospels sake . For , here Abraham the Prince of Patriarkes , was a banished man , and liued in a strange Country , the greater part of all his life . Let such men therefore take patiently what God laieth vpō them : for it is not their misery or mishap alone , but hath beene common to Gods children in all ages . Againe , Christ himselfe pronounceth them blessed , who suffer persecution for righteousnesse sake ; for , though they be exiles from their owne kingdome , or tossed vp & downe the kingdomes of the earth , yet theirs is the kingdom of heauen , Math. 5.10 . Lastly , though this commaundement was personally directed to Abraham , and concernes not vs as it did him ; yet it hath his force and vse euen to vs. For , though we are not to goe out of our Country , and leaue our liuings and habitations : yet we must doe that that is proportionable hereunto . That which is commanded to Salomons wife , is to all Christians ; Harken O daughter , and consider , incline thine eare , forget thy owne kindred , and thy Fathers house : so shall the King take pleasure in thy beauty . Psalm . 45.10.11 . This wife of Salomon , is the soule of euery Christian , the spouse of Christ the true Salomon , who by nature is daughter to heathen Pharaoh ; that is , to sinne , corruption , and wrath : but , being maried to Christ , must forget her owne kindred , and Fathers house ; that is , their owne nature and naturall affections , and carnall desires : and then shall Christ our King , and spirituall husband , take pleasure in vs , and reioice to doe vs good . And this is the chiefe trauailing of all , and most acceptable to God , when a man goeth out of himselfe , and denieth his owne desires , to obay God , and to serue Christ Iesus . Thus we see the matter of his obedience . Now followeth the end : Which he should after receiue for inheritance . The second particular in his obedience , is the End , why he went out of his owne Country ; namely , to inherite another , that is , the land of Canaan , called else-where the land of Promise , because God promised it vnto him , and to his ●eed . Now Abraham , at Gods commaundement , went out of his owne Country into this place , to inherite it , and to take possession of it . But it may be obiected , He inherited it not ; yea furthermore , Stephen saith , Act. 7.4 . God brought him in , but gaue him no inheritance in it , no , not the bredth of a foote . I answere , though Abraham did not inherite it personally himselfe , yet he may be said to inherite it two wayes : 1. Sacramentally , or Mystically : 2. In his posteritie . First , Sacramentally thus ; The land of Canaan , is to be vnderstoode , not onely as a Country of Asia , fruitfull and fertile , and plentifull of all good things , wherein the onely visible Church was confirmed till Christs comming : But further , as a Type of the heauenly Canaan , where the triumphant Church raignes in glory with God. And thus Abraham did in his owne person inherite it : for he was translated from this world , after his death , into the glory of heauen . And in that respect , the glory of heauen is rather called the bosome of Abraham , Luke 16 , then of any other the Patriarkes , both for the excellencie of his faith , as also for that the promise of inheriting the land of Canaan , was first of all ( personally ) made to him ; which because he enioyed not , he was recompenced with the fruition of the true Cannaan . From hence , we learne a notable doctrine : That God in performing of his promises , giueth not oftentimes the verie particular thing promised , but something equiualent , or proportionable to it , or else better . Thus in the fift commaundement , obedient children are promised by God long life , as a reward for honouring their Parents . Now when hee takes them away in their best age , as hee did Iosias , 2. Kings 22.10 . hee giueth them eternall life , which is not onely proportionable , but farre exceeding the thing promised : So heere , hee promiseth Abraham the land of Canaan ; but when it comes to the performance , hee giues him a better , euen the true Canaan , the kingdome of heauen . The vse heereof , is to teach vs wisedome for the true discerning of Gods mercifull performance of his promises : for he performeth them not alwayes one way vnto his children : sometime he giueth the very particular thing promised , as vnto the children of Israel , their deliuerance out of Egypt : vnto Hezekiah , the restoring of his health , and such like . Sometime he giueth not it , but something which shall be as good or better vnto his children : as , when they are in some great danger , and craue deliuerance , or in some necessitie , and haue promise of supply ; God oftentimes deliuereth them not , but giueth them patience , and feeling of his fauour in such sort , as is many degrees more comfortable vnto them . And herein God heareth their prayers , and performeth his promise to them , to their full contentation . Secondly , Abraham inherited Canaan in his posterity . For though God promised it to himselfe , when he was 75. yeeres olde , Gen. 12.4 . and to him and to his seede , Gen. 15.7 : Yet neither he nor his immediate seede enioyed it , but his posteritie the Israelites , 430. yeares after the promise , as S. Paul proueth , Galath . 3.17 . And so Abraham inherited it in his posteritie , which is a part of him ; and they inherited it many hundreth yeares , euen vntill the comming of Christ. As afore we learned , that God in the performance of his promises , giueth not alwayes the thing promised : so heere let vs learne that he doth not alwayes performe them to the same parties , and yet most truly performeth them . If therefore God doth not to our selues , nor in our times accomplish his promises , or prophecies , we must not be impatient , but waite in patience . For , as the holy Prophet saith , The vision is yet for an appointed time , but at the last it shall speake and not lie : though it tarie , waite for it ; it shall surely come , and shall not stay , Habba . 2.3 . To this end Dauid also most diuinely saith , Psalm . 97.11 . Light is sowen for the righteous , and ioy for the vpright in heart . See , light and ioy belongs vnto them : but how ? It is sowen ; that is , it is in hope and expectation , and not alwayes in fruition . Therefore as the Husbandman casts his seede into the earth , and is content to stay almost a full yeere without it , or any profit of it , and yet is patient all that while , because he is sure it will come ▪ & bring encrease with it . So must wee waite patiently on the Lord , and know that whatsoeuer he hath promised , we or ours after vs , shall be sure to enioy it . And though we doe not , what great matter is it , if our children doe ? For , we know , that oftentimes the Father soweth , and dieth ere the haruest , and so the sonne reapeth . So for Gods great and gracious promises , which are sowen vnto the Fathers ; if themselues do not , their children are sure to reape the comfortable haruest of performance . And thus we see how Abraham inherited the land of Canaan ; which is called the land of Promise , because it was so long , and so often promised to so many great Patriarkes . In the second place , it is to be obserued , when God promised this vnto Abraham ; euen then when the land of Canaan was possessed by many mighty Kings : So that it may be here further doubted , how Abraham could take any comfort in this promise , seeing it was at that day held by almost 40. Kings greater and lesse ▪ as we may see in Ioshua , Chap. 10.11.12 . and further , The people were many , and strong : the Cities were strong walled , and full of huge Giants , Numb . 13.28.29 . Yet for all this , he not onely beleeues and obayeth ; but as God promised , so he went to it , and tooke possession , and died in this faith , that God would performe his promise , and that his posteritie should inherite it all , as afterward indeede they did , euen from Moses to Christ. If it be asked how this could be : the answere is , that Abraham knew that God was King of Kings , and had the world , and Kingdomes of the world in his hand and disposition : and therfore assured himselfe , that hee could bring to passe what hee had promised , and make good his word , notwithstanding all such impediments to the contrarie . And as hee beleeued , it came to passe ; his posterity came to it , entred as conquerers , vpon this gift of God : and , by the power of God , so amazed all these Kings and their people , as some submitted , as the Gibeonits ; and they that did not , were all slaine , and their Countries conquered , as we may reade at large in the booke of Ioshua : all the Stories whereof are briefly comprehended by Dauid in fewe words , where he saith , We haue heard with our eares ▪ our Fathers haue tolde vs , how thou O Lord droue out the heathen with thy hand , and planted them in : how thou destroyed the people , and made them grow , Psal. 44.1.2 . Out of which , we learne two instructions : First , that the change of States , and alteration of Kingdomes or common-wealths , are in Gods hand : and that he can turne them one way or other , as it pleaseth him . To this purpose , saith Dauid , in the fore-named Psalme , verse the fourth , They inherited not the land by their owne sword , neither did their owne arme saue them : but thy right hand and thy arme , and the light of thy countenance , because thou didst fauour them . This must teach vs to pray earnestly , in our daily prayers , for the good estate of this Kingdome , wherein we liue ; and of that worthy Prince and Queene , vnder whose gouernment , wee haue beene so long , and so liberally blessed . For , the welfare and prosperity , the certainty and security of it and her , is not in our policie , might , munition , ships ▪ not in the strength of our nauie , nor in the power of our armour , nor in the chiualrie of our people , nor in the wisedome of our Councell ( though for all these we are a people honoured of our friends , and feared of our enemies ) : But in the mighty hand of our God , who ( as Daniel saith ) beareth rule ouer the Kingdomes of the earth , and giueth them to whomsoeuer he will , Dan. 4.22 . Seeing therefore the King of heauen in the giuer and establisher , the remouer and changer of Kingdomes of the earth ; let vs assure our selues , that the prayers of Elisha , are the Horses and Chariots of Israell : 2. Kinges , 13.14 . And surely , if Elisha for his prayer was acknowledged by the King himself , to be his Father ; then doubtlesse , the godly Ministers and such other in our Church , as pray daily for the peace of our Ierusalem , are worthy to be accounted good children of our Church , and worthy members of our State. Secondly , here we learne what is the ruine of Kingdomes , and ouerthrow of estates : namely , sinne and vngodlinesse . This is most apparant in the present example . For , why did God take this land from the Cananites , and giue it to Abraham and his seede ? the Stories of the olde Testament answere , nothing but sinne . In Deuteronomie , Moses chargeth the Israelites , that they doe not after the abhominations of the heathen Cananites : For , saith he , because of their abhominable sinnes God did cast them out before you , Deut. 18.9.12 . And why did not God instantly giue it to Abraham ( to inherite ) after the promise ? euen because the wickednesse of these Amorites was not then full , Gen. 15.16 . that is , their sinnes were not then ripe . For , we must know , that though God be the absolute and soueraigne Lord of all Kingdomes , and may dispose them as hee will : yet he rather exerciseth his Iustice then his power ; and neuer ouerturneth any State , but vpon cause of their apparant sinfulnesse . Nor can the Amorites or Cananites pleade herein any hard measure . For , the same God , dealt afterward in the same Iustice with his owne people , giuing the Kingdome of Iudah to the Chaldeans , and Israel to the Assyrians : and the cause is laid downe most memorably in the Storie ; When the Israelites sinned against the Lord their God , and walked after the fashions of the heathen , whom the Lord had cast out before them , and did secretly things that were wicked , and made Images , and serued Idols : and though God warned them by his Prophets , yet would they not obay , but hardned their neckes , and so finally , left all the commandements of God ; then the Lord was exceeding wroth with Israel , and cast them also out of his sight , 2. Kings , 17. from the seauenth verse to the 19. Thus sinne is able to ouerturne Kingdomes , be they Cananites , Israelites , or whosoeuer . Let this teach vs all to looke to our liues , & make conscience of all sin ; especially great & capitall , & crying sins : for the sinnes of a people are wormes and Cankers , eating out the life and strength of a cōmon-wealth . And let our State and gouernment learne here to look to the reformation of our people , especially for great sinnes . For , open profanenesse , or vncleanenesse , or oppressions , or iniustice , or extortions , or cruelties ▪ and exactions ; all these , or any of these sinnes , raigning in a State , are able to ouerturne the best established Kingdome on the earth , and will at last ( doe power and policie what they can ) make the land spewe out her inhabitants : and in the meane time ( let the wily wits of men , iudge as they list ) it will proue true , that the sinfull and profane man is the worst , and the godly and conscionable man , the best friend to a State , and best subiect in a Kingdome . Thus much for the second point in Abrahams obedience ; namely , the end of it . The third and last point , is the manner of his obedience ▪ which followeth in these words : And he went out , not knowing whither he went. The manner of this his leauing his Country , in mans reason would seeme strange ; nay , the world will condemne it for plaine foolishnesse , for a man to leaue a certainty , for an vncertainty . But it may here be doubted , how the Apostle can here say , that he knew not whither he went ▪ seeing these words are not in the Storie of the olde Testament : doth not that practice allow traditions beside Scripture ? I answer first ; We refuse no traditions , which are agreeable to the Scripture , and analogie of faith : but such as are agreeable to one of these , wee receiue them , though not as Scripture . Secondly , if the Apostles in the new Testament doe adde any thing in any Story , which is not in the olde ( as S. Paul doth the manner of the Sorcerers of Egypt , Iannes and Iam●res , 2. Timoth. 3.8 ) that circumstance by them so added , is to be holden as Scripture and no tradition ; because they ( hauing the same spirit of God , which the Writers of the olde Testament had ) haue inserted it into the body of Scripture : euen as the three sentences of the heathen Poets , alledged by Saint Paul ( Acts 17.28 . 1. Corinthians , 15.33 . Titus , 1.12 . ) haue now a diuine truth in them , which they had not before . But yet will some say , the Apostles had these things from the olde Testament by tradition ; seeing they were not written . I answer : We may safely graunt it , and yet our cause loseth nothing , though it may be they had them by inspiration , and not by tradition ; that being as likely , or much more then the other . Thirdly : but for this particular , I answere , that the Apostle had the words , or at least the matter out of the Storie in Genesis . For thus goe the words : G●d said to Abraham , Goe out of thy Country , &c. into the land that I will shew thee : Hee named none to him , but told him he would shew him one . So then Abraham went out at Gods appointment ; and God knew , but he knew not whither he went : he knew well the land he left , but he knew not the land he should haue . But it may be againe obiected , that this is not true : for it appeares , Gen. 12.5 . that Abraham with Sarah his wife , and all their substance , departed to goe into the land of Canaan , and to the land of Canaan they came : therefore he knew whither he went ; namely to that land . I answer : It is true , he went out , with purpose and assurance , to inherite a land promised him by God , but not named to him . And whereas it is there said , He went out to goe into the land of Canaan , that is spoken in respect of the performance when he was come thither , not of the first promise made him at his departure : or , of the time when Moses wrote it , not of the time when God spake it to Abraham . And , that he knew not what land God did mean , vntill he cam thither , is plain in the seauenth verse , where it is said , That when Abraham had passed through all the Country , and wai come into Canaan , then God appeared to him , and said , this land will I giue vnto thy seede : But till then God neuer named it vnto him ; and therfore we read afore , that he beleeued and obayed vpon the generall promise : but now when God did particularly specifie and shew what land , hee then shewed his thankfulnesse to God , and did there build an Altar vnto the God that had appeared vnto him . Thus it is cleare , that Abraham went out , not knowing whither he went. Which being so , it appeares that Abraham did that which the world would call , plaine foolishnesse . To leaue knowen friends for vnknowen , certaine liuing for vncertaine , is a simple course in mans reason : at least ( the world will say ) he might first haue demaunded of God , what land that was , which he should haue , before he left that which he had : but Abraham makes no such questions , moues no such doubts , but belieueth and obayeth , and goeth out of his certaine dwelling ( at Gods calling ) though he knew not where to lodge at night . This practice of faithfull Abraham , hath profitable vse : First , here we learne , that though Gods Commaundements seeme foolish , and vnreasonable , yet wee must obay them . Christ saith ; If a man will euer come in the Kingdome of heauen , he must be borne againe , Iohn 3.3 . S. Paul saith ; If any man among you seeme to be wise , let him be a foole that he may be wise : 1. Corinth . 3.18 . Christ saith , If any man will be my Disciple , he must denie himselfe and follow me , Luk , 9.23 . But how can these cōmaundements be beleeued or done ? how can reason beleeue them ? how can nature doe them ? So disputed the woman of Samaria with Christ , Iohn 4.11 . When Christ tolde her he would giue her of the water of life ; she replied , Sir , thou hast nothing to drawe with ▪ and the Well is deepe : whence then hast thou that water of life ? Thus we obiect and reason against God with carnall obiections , and waigh Gods Commaundements in the balance of reason : thus God and his commaundements , are much abused by vs. And this is the cause wee heare and reade Gods word , and profit not by it , because we ponder it in our reason , and allowe nor follow it no further , then it agreeth with our naturall affections . As , a man that will needs stand vnder a Pent-house , hath no water falling on him , though it should raine neuer so precious water from heauen : So , when the water of life , out of the word of GOD , should drop vpon our soules , to comfort our consciences , and to wash away our sinnes : we haue our deuices out of wit , and distinctions out of reason , as pent-houses to keepe it from vs , that it slides away , and neuer hath any worke in vs. But contrariwise , we must remember Abraham the Father of our faith ; and when we heare Gods word , we must with him captiuate our reason , and subdue our affections to it : measure them by Gods word , and not it by them ; and what we cannot yeeld to in the obedience of reason , we must obay with the obedience of faith : and so shall Gods word haue a gracious and powerfull worke in vs. Secondly , here we must learne , that though we see no profit come by obaying Gods Commaundements , yet wee must obay them . For , what profit could Abraham see in leauing a certaine liuing , for an vncertaintie ? yet he obayed and went , vpon the bare word of God , building vpon it , that God being his guide , he could not goe astray . So must wee followe God sincerely , and doe his Commaundements , though no profit seeme can come thereby . But some will say , Shall godly men be led like blindefolde fooles ? shall they refuse all meanes of helpe , by wit and policie ? this is the way to make them ridiculous , and asses for the wicked world to ride vpon . I answere : let godly men vse all their wit , and looke with all their eyes , in their actions with men of this world . But in the obedience of Gods commaundements , let them doe as Abraham did ▪ Follow Gods calling though it seeme to be to no end . In obedience to God , we must doe as blindemen doe , who followe their guides , though it be through woods & rocks , hills , or dales , or dangerous places , regarding nothing , fearing nothing ; only following & trusting their guides , who haue eyes for them , though they haue none for themselues . So must we follow Gods calling , and yeeld absolute obedience to his Commaundements , fearing nothing ; but trusting to the faithfulnesse of his power , and assuredly beleeuing , that he being our blessed guide , we shall not be mis-led : thus to doe is true faith . But alas , how contrary is the practice of the world ! Men deale with God , as we doe with loose Chapmen , whom wee will not trust without a good pawne . So we will not obay Gods Commaundements , longer then his religion serues our turne ; nor will we trust and follow God , without the pawnes of profit and pleasure . Nay , wee doe worse : most men esteeme of God no better , nor vse him any better then they doe theeues in their houses . If a man come into our house , that is giuen to stealing , we trust him as long as hee is in our sight ▪ but if he be out of our sight , we thinke euer he is stealing : So , if men see the meanes of Gods prouidence ▪ they will take his word , and trust it ; but else God must excuse them , they may not trust him further then they see him . And if the Commaundements of God sound to their content , and tend to their profit , they will obay them : but if not , they will cast them behinde their backe ; at least , they will make a pause at the matter , and take their owne time . And if Gods wayes seeme pleasant and profitable , they will walke in them : or else they will leaue them , and walke in their owne . And hence is it , that men in distresses , runne to Wizards , and Wise-men : others deale fraudulently , and deceitfully : others worke on the Sabaoth day : and thus by indirect and vnlawfull dealing , they labour to inrich themselues , and to bring their purposes to passe . And why all this ? but because Gods commaundements doe not sound to their purpose , nor tend to their profit , and therefore they will not obay them . If these men had beene in Abrahams case , they would neuer haue gone out , not knowing whither to goe : but they would haue argued the matter with God , and haue thought it good wisedome to pause well afore they leaue a certaintie for an vncertaintie . But contrariwise , Abraham thought it foolishnesse to reason with God , and therefore performed absolute obedience : and for this cause hee and his faith are renowned to this day ; namely , 3000. yeares after him , and shall be till the worlds end . This was the obedience of faith : and this to doe , is to be true subiects to Gods Kingdome . If the King call a man from his owne liuing , to come to himselfe and to the Court ; who will not leaue what he hath of his owne , and trust his word ? So , who will not leaue his owne wisedome , and relie on the promise and word of God ; and obay his commaundements , though there seeme at the first , no profit can come thereby . Thus shall wee be sure , both to haue sufficient for this world : and shall also be true children of faithfull Abraham . Hitherto of the first example of Abrahams Faith. VERSE 9. By faith , he abode in the land of Promise , as in a strange Country , as one that dwelt in Tents with Isaak and Iacob , heires with him of the same Promise . HEre is the second example of Abrahams faith , and the fift in order ; and is concerning Abrahams abiding , or dwelling in that land whereinto God had called him : and this he also did by faith . As he went out of his owne Countrey , and came into Canaan , by the power , and leading of his faith : So by the same faith hee abode and dwelt in the same Land. The parts are two : 1. The Action of Abrahams faith , in the ninth verse . 2. The Reason of that his so doing , in the tenth . The action in the ninth verse , is spoken of two wayes . 1. It is laide downe to bee his a biding in the Lande of Promise . 2. It is amplified by two circumstances : 1. The manner how he dwelt there , in two points : 1. As a Stranger , or in a strange Country . 2. As one that dwelt in Tents , and not in houses . 2. The persons with whom : with Isaac , and Iacob , Heires with him of the same Promise . The first point in order , is his dwelling in the land of Canaan ( called here the land of Promise ) . By faith he abode in the land of Promise . Canaan is now called the land of Promise , because it was promised in the verse afore-going , as we then heard : so that the meaning is , he abode in that Land , which was promised him , when he came out of his owne Country . Which Country Abraham knew not by name , when he left his own , nor till he came thither : but then God told him , This is the Land I will giue thee and thy seede . Genesis 12.7 . In this Land thus promised , Abraham dwelt and remained , the rest of his life , which was a hundreth yeeres . In this Action of Abraham , are three particular points . 1. He dwelt in Canaan . 2. That Canaan was the Land of Promise . 3. He dwelt there by faith . For the first : Concerning Abrahams dwelling in Canaan , diuers questions may be moued . First , how it is true , that he abode or dwelt there ? seeing it is apparant in the Story , he dwelt in Egypt , Gen. 12.10 . and in Gerar. Gen. 20.1 . I answer : The meaning is not , that he stayed there euery day of his life ; but that he liued and died there , and made it the place of his residence and ordinary habitation , whereunto he alwaies resorted againe , if any occasion drewe him abroade . And further , hee went not into Egypt , but vpon such special cause , as could not be otherwise helped , as vpon a famine or such like , Genesis 12.10 . Then there came a famine in the Land , therefore Abraham went downe into Egypt to soiourne there . Where it appeares : first , that the cause was extraordinarie : secondly , that hee went not to make any dwelling , but to soiourne there for a time , and then to repaire home againe . Where wee learne , that as a man is not to depart out of that Land , where God hath appointed him to dwell , but vpon good and sufficient causes : So , when those causes cease , which drewe him out , hee is not to stay longer from home ; but to repaire againe to the place of his ordinarie dwelling . God would haue a man dwell at home : and it is leuitie , and a token of an vnconstant minde , and a running-heade , for a man to desire to bee alwayes abroade . Birdes flie abroade , but so as they may come to their neasts at night : So men should endeuour , as much as may be , to take fewe occasions of being from their dwellings : and when they needes must , to let it be for as short a time as may be . For , as it is a signe of a light woman , Prouerbs 7.11 , Her feete cannot abide in her house : So is it of an vnstayde man , Vpon euerie occasion to bee caried from home . We must therefore followe holy Abraham , who is heere commended for abiding , or dwelling in the Country , which God had giuen him . Againe , this practice of Abrahams faith , condemnes the wandring begger , to be an vnfaithfull and vngracious generation . Our Land ( by the abuse of our peace and plenty ) is full of such . Aske them where they dwell : their answere is , They haue small dwelling ; but , looke into the matter , and they haue the largest dwelling of all : for they dwell euery where , & all abroad ; they count it bondage to be tied to one Towne , or dwell in one Parish , and thinke it freedome and libertie to dwell euery where . These are Carerpillers of a Common-wealth , and the greatest robbers of the poore that are . Common Theeues steale from rich men : but these steale from the poore ; they get that from men , which the true poore should haue . No good comes to Church nor Common-wealth by these men , but much hurt to both . For , a finger cut off from his place , is of no vse : so , a man liuing out of his calling , and out of his place , is of no vse in the body politique . Happy will it be with our Church & State , when we haue such lawes , and such execution of them , as that this disorder may be reformed , & euery man confined to his owne dwelling , & none suffred to liue in our Kingdome , who is not of som Parish : for let vs be assured , so many wandring beggers , so many blemishes in our gouernment . Thirdly , Abrahams dwelling in this Land ( being a fruite of his faith ) teacheth vs it is no good token , but an ill signe for a man to be vncertaine in his dwelling . It is the fashion of many men , if they trauaile , they neuer lodge at one place twise : and for their dwelling , it is not certain ; but now in the North , now in the South : now in this Parish , now in that : now in this iurisdiction , now in another : Sometime in the Citie , sometime in the Countrey . Who be these ? But either such as be in debt , and purpose to deale ill with their Creditors : or that are malefactors , and heereby labour to auoide the censure of Authoritie : or else they be Papists , which by this meanes labour to lurke vnseene , and to escape the law ▪ as many of them doe , either by skipping out of one Parish , Diocesse , Countie , or Prouince into another , and so auoiding the authoritie of all : or else , by lurking in great Cities , and so lying as Soiourners , and not as Parishioners , vnseene or vnmarked in so great multitudes . Let our Authoritie take the more carefull notice of such men , the more craftily they labour to creepe from vnder it : and let such men knowe , they discouer themselues the more by this practice , to bee vnfaithfull either to GOD , or Men , or both ; seeing that GOD heere commendes Abraham for dwelling or staying in that place , which GOD had appointed him . And so much for this question . Againe , it may heere be demaunded : How Abraham might lawfully dwell in Canaan , seeing it was then Idolatrous . It may seeme , that therefore it is not vnlawfull for men to dwell in Popish or Idolatrous Countries . I answere : Abraham did not so vpon any priuate motion , nor for any worldly cause , but vpon speciall warrant and calling from God : otherwise his so doing , had not beene iustifiable : therefore that practice of his cannot be a warrant for any to doe the like , without the like cause and calling . But how could Abraham be preserued from the contagion of Idolaters , liuing amongst them ? I answere : First , God that called him thither , did there preserue him . Againe , Abraham liued in the Country , but conuersed not with the people at all , but in some necessary and ciuill affaires : and by this meanes hee escaped the danger of infection . Where we may learne , that if any man would liue in such places without hurt to their conscience , let them first be sure that they haue a calling and warrant from God , to liue in those Countries . Secondly , let them conuerse with Idolaters warily and sparingly : and so shall they preserue themselues from the occasions of euill , as Abraham did , who abode in an Idolatrous Country : and so , though not without danger , yet without hurt to his religion . Thus wee see Abraham dwelt in the Land of Canaan . Now secondly , this Land is called the Land of Promise : that is , the Land formerly promised him by GOD , when hee called him out of his owne Countrey . And it is likely that the Apostle doth not heere first of all call it so : but that it was knowen generally amongst the Patriarkes by that name : and that Abraham himselfe did first of all so call it ; who , when hee looked vpon it , and considered the fruitfulnesse and excellency of it , did euermore remember , and call to minde , this Land is promised to me , this is mine by promise . And herein he rested and satisfied himselfe , though he had not the possession of it . Heere wee may see the excellencie of true faith : which depends vpon the promises of God , though they be vnperformed . A Land of promise contents Abraham , hee leaues the possession to his posteritie . It is hard to finde such faith in the world : It is Land in possession which wee looke for . A Land of promise cannot content vs : but let vs labour to practice faith , and to take comfort in the promises of God , and leaue the performance to Gods appointed time . Thirdly , he dwelt in this Land by faith . And no meruaile . for had it not beene by faith , hee would neuer haue dwelt there , where he had not so much as a roome for his Tent to stand in , but hee must borrow it ; nor to burie his dead in , but hee must buy it . This was against reason , yet by faith hee dwelt there , as afore by faith he left his owne , which was also against reason . Where still the power of faith is magnified to bee such , as it will carie a man ouer all impediments of obedience , and will giue him victorie not against one , but against all obiections ; and power to performe not one , but many things contrary to carnal wisedom . Wee must heere learne to examine , whether wee haue a true and sound faith or no. If wee haue , then wee must not doe some one or fewe actions in faith , or die in faith , but wee must liue by faith , the whole course of our liues . Wee must walke by faith , and not by sight , saith the Apostle , 2. Corinthians 5.7 . So saith hee of himselfe , Galathians 2.20 . I liue by the faith in the Sonne of God : he saith not , hee hopes to die in that faith , but he liues by it . And in the former place ●e saith not , wee must set a step or two , but wee must walke by faith , which argueth a continued action : and therefore it is that Saint Peter saith , Gods children are kept by the power of God , through faith vnto saluation , 1. Peter 1.5 . In which words two thinges are spoken of faith : the first is affirmed ; namely , that faith preserueth a man to saluation through all hindrances , either of inward temptations , or outward crosses , which the diuell or the world can lay in his way . This preseruation is one of the greatest workes in the world , and therefore it is worthily ascribed to God : the power of God preserueth vs , but through faith . The second is implyed ; that therefore we must labour to keepe that faith euermore with vs , which must keepe vs , and to cherish and preserue that that must preserue vs to saluation . Dauid was an excellent practicioner hereof : no man was more tried and tossed then he , yet he euer drew neere vnto God , Psal. 73.28 . Indeede sometime he said , all men were liers , but that was in his feare , Psal. 116.11 . And againe , I am cast out of thy sight , but that was in his haste , Psal. 31.22 . that is , when the force of some passion , or the violence of some temptations did carie him headlong : but otherwise he euer liued the life of faith . So must wee , not thinke to liue in sensuality , and die in faith : but to liue by faith , in all our actions , from one day to another , meditating daily on Gods promises , and beleeuing them , and relying on them , and applying the generalls to our owne selues , and practicing faith by making conscience of sinne , and inuring our selues to patience and long suffering . Thus doing , we shall be children of faithfull Abraham , who first by faith left his owne Country , and then by faith also dwelt still in the Land of Canaan . And thus much for the action of his faith : Hee abode in the Land of Promise . Now followe the circumstances of the action , which are two : 1. The manner how : 2. The Persons with whō . The manner is laid downe in two points : 1. As a stranger : 2. As one that dwelt in tents . The first point , for the manner , is laide downe in these words : As in a strange Country . The meaning is : he esteemed it a strange Country to him , and accounted himself a stranger in it . Against which , it may be obiected , that he was familiarly acquainted with Mamre , Aner , and Eshcol , three great & mighty men of that Country : then he & they were confederates together , Gen. 14.13 . therfore it seemes he liued not like a stranger in the Country . Some answere , that these three were not Cananites , but neere a-kinne to Abraham , and had other names : but the Text is plaine in that place , that Mamre was an Amorite , and the other two were his brethren . Therefore the answere is , that in all likelyhood they three were Proselites ; and that by Abrahams godly perswasions they had renounced Idolatry , and were come to the knowledge of the true God , and that they ioyned with Abraham in the worship of the true God , and so were his conuerts : whereupon Abraham ( as he might lawfully ) conuersed with them as his familiar friends . And hereof there are two Inducements : First , it is said , Gen. 14.13 . that they were confederates with Abraham : and it appeared so by their deedes ; for they ioyned their powers , and assisted him in the warre against the the Kings ( Gen. 14.24 ) . Secondly , it is said , Gen. 14.13 . That Abraham dwelt on the Land of Mamre : he was his Tenant or Farmour . Now , it is more then likely , Abraham would not haue so farre beene beholden to them , but that they were true Christians , and of his owne religion . Therefore this hinders not , but hee might be a stranger notwithstanding , vnto the body of the people , and that it is true that Abraham saith of himself vnto some of them , Gen. 23.4 . I am a stranger and Soiourner amongst you . But it may be then demanded , Why did Abraham liue amongst them as a stranger , and in that Land as a Soiourner ? I answer ; the reasons were diuers : First , he had title giuen to that Land , but no possession ; he therefore contented himselfe with that that God gaue him , and chalenged not any possession all the dayes of his life , but bought or borrowed of Mamre the place where he liued and dwelt ( Gen. 14.13 ) and of the Hittites a place of buriall . Gen. 23.3 . &c. This may teach all men not to be too hasty , in seeking for that , that it may be , is their right : let not men prescribe their owne times , nor be their owne caruers , but leaue their affaires to Gods disposing , and enter no further then they see God goeth afore them . Abraham must be a stranger in his owne land ; and thou sometime must be content for a time to be a stranger to that which is thine owne . Secondly , they were all of them for the most part heathen Idolaters : amongst whom Abraham would not conuerse , but as sparingly as might be . Now if Abraham would be a stranger in his own Country , rather then liue familiarly with Idolaters ; It sheweth how little faith , and lesse conscience they haue , who can be content to liue in the midst amongst Idolaters , where they haue nothing to doe , and can conuerse with them in all familiarity , without any scruple of conscience . Abraham made himselfe a stranger at home to auoide Idolatry ; but they will make themselues at home in a strange Country , to intangle themselues in Idolatry : these men will hardly proue the children of Abraham . These reasons Abraham himselfe had in this his so doing . There is a third , a more spirituall or mysticall reason : and that reason God had in making Abraham liue in Canaan as a stranger ; Namely , to teach all Christian men their duty , to the worlds end . Abraham is the Father of the faithfull , Rom. 4.11 . And this is our honour to be the children of Abraham ; we must therfore follow our Father in his faith , and in the practice of it : we must liue in this world as Pilgrimes and Strangers , euen in the midst of all our peace & prosperity , of all our liberty , riches , lands , and possessions ; yea , of all our friends & worldly acquaintance . If it seeme strange how this can be : I answere , the practice of it consists in six actions . First , we must not bathe our selues in the pleasures of this world . Pilgrimes take but little delight in their iourneyes , because they thinke themselues not at home . This is S. Peters argument : Dearely beloued , as strangers and pilgrimes abstaine from fleshly lusts which fight against the soule , 1. Pet. 2.11 . For , too much delight in fleshly pleasures , smothers the grace of God in vs , and le ts loose all sinnes , and giues life vnto all corruptions . Secondly , we must vse this world as though we vsed it not ; that is , euen the necessary comforts & delights thereof : they be the very words of the Apostle , 1. Cor. 7.31 . For , so the Pilgrime , when he passeth through a strange Country , hath not his minde troubled with looking or thinking on the goods or cōmodities of that Country where he is : but vsing as much thereof , as is necessary for him , all his thoughts are on his owne Country . So should we , when we are in our best estates , in our greatest iollity , in the midst of our wealth , and abundance of pleasures , cast our mindes from them , & haue our thoughts euen then conuersing in heauen , where is the place of our abode . This is likewise the Apostles exhortation , Philipp . 3.20 . Worldly men make their belly their God : that is , drowne themselues in carnall pleasures , so farre ; as they forget any other God , any other heauen . But we must not doe so : our conuersation must be in heauen , from whence wee looke for our Sauiour Iesus Christ. Thirdly , wee must haue a serious care and endeuour to please God : for , all the earth is his , and wee are but soiourners in his sight ; therfore as the Pilgrime is carefull to please the Lord of the Country , by whose leaue he trauels through it : so must we be to please the Lord ; seeing as God saith , Leuit . 25.23 . The land is his , and we are but strangers and soiourners with him . And hereunto adde a fourth , which is neere a-kinne vnto it : We must cast all our care on God , seeing that he is Lord of the earth , & we are but Pilgrimes and Soiourners . Dauid saith , Psal. 24.1 . The earth is the Lords , and all that therein is : The same Dauid cōfesseth , Psal. 39.12 , He is a stranger before God , & a soiourner as all his Fathers were , & therupon desireth God to heare his prayer , hearken to his cry , & not to keep silence at his teares ▪ as though he had said , Inasmuch as I soiourne with thee , thou art to heare my complaint . For , as a Soiourner cares , nor lookes for nothing , but depends on them for all things with whom he soiournes : so must we cast all our care on God ; for he careth for vs , he is our Landlord , wee are his Farmours , and Tenants , wee hold the earth from him , by no lease for yeares , but at his will , and it is lent vs : let vs therefore but haue care to please this our Landlord , and care for nothing . Fiftly , wee must giue continuall thankes and praise to God for his good blessings wee receiue in this world : for all are his , and wee are but strangers . Thus did all Gods Saints in olde time ; Iacob , Hee was lesse then the least of Gods mercies . But especially there is one memorable example of Dauid , and the Church in his dayes , 1. Chronicles 29.13.14.15.16 . When hee had prepared abundantly for the building of the Temple , hee prostrated himselfe before God : and in his owne name , and the peoples saide thus ; Riches and honour come of thee , therefore our God wee thanke thee , and praise thy glorious name . But who am I , and what is my people , that wee should offer vnto thee ? for , all is thine , and of thine owne haue wee giuen thee : for wee are strangers before thee , and soiourners , as all our Fathers were . Thankfulnesse beseemes all men , especially strangers . Therefore , as Pilgrimes doe thankfully accept the fauours shewed them in a strange Country : So must we , all the blessings God giues vs in this world , where we are but strangers . Sixtly and lastly , we must hasten to the kingdome as a Pilgrime doth to his iourneyes end , or to his owne Country ; and till he can , is alwaies thinking of it , and sighing after it ▪ So must we ( who are not dwellers but soiourners in these hou●es of clay ) long after heauen ▪ and ( as S. Paul saith he did ) co●et to remoue from hence , and to dwell with the Lord. Strangers ●re not to take such pleasure in foraine Countries , as to forget their owne . So Christians must not be so in loue with this world , as to forget or neglect the world to come . If they do , ●hey are vnworthy of it , and shew themselues not strangers , ●s Abraham here was ; but men of this world , who haue their ●ortion in this life , Psal. 17.14 . In performing these six actions , men shew themselues ●rangers in this world . And thus must we doe , euen in the ●idst of all worldly prosperitie , if wee looke ●uer to enioy the glory of a better : And thus doing , we shall be children of faithfull Abraham , who dwelt in the land of Canaan , as in a strange Country . As one that dwelt in tents . The second point for the manner , how Abraham dwelt in Canaan , is , that he built himselfe no houses , nor made Orchards or Gardens , but dwelt in tents or tabernacles ; which were such houses , as now are vsed in warre , and are yet called by the same name , Tents , or Pauilions : whose matter is not wood , nor stone , but cloth , stuffe , or skinnes ; and are easily reared and soone taken downe : and when a man departeth , he may cary his house with him . That Abraham did thus , appeares in the Stories written of him . He came to Bethell , and there pitched his tent , Gen. 12.8 : and Gen. 13.18 . he remoued his tent : and 18.1 . God appeared vnto him , as he sate in his tent dore : and 18.9 . being asked where Sarah was , answered , shee is within in the tent : and these tents are called his place , Gen. 18.33 : and his house , 24.2 . Out of all which places it is plaine , that he dwelt in tents , and that not onely at his first comming , when he had not time to build him an house ; but euen all the dayes of his life , after his comming into the land of Canaan . But why did Abraham dwell in tents , and not in houses ? was it because then there were no houses ? Not so . For there were Cities built euen afore the floud , Gen. 4.17 ▪ Cain built a Citie : no meruaile therefore if there were many after , as Sodome and all her sisters . And though it appeares not they digged into the earth for naturall stone , yet had they Bricke , which they made themselues , Genesis , 11.3 : and surely , the world which built the huge tower of Babell , Gen. 11. would not stick to build themselues houses . Nor can it be said , that those Cities , Sodome , Gomorrah , and the rest , were nothing but a multitude of Tents together . For , we read Genes . 19.3 . that Lot dwelling in Sodome , receiued 2. Angels into his house ; and in the 4. verse , that the Sodomites came and enuironed his house round about to take them , thinking they had been men : and when Lot refused to deliuer them , that they pressed sore vpon the house to haue broken vp the doore : but all this might haue bin spared , if it had bin nothing but a tent , which a childe may cut in peeces with a knife . It is manifest then , that there were houses in those daies . Why then did Abraham build none ? was it because he was poore & could not ? Nor so : for contrariwise , Gen. 12.5 , Hee carried with him from his owne countrey , all the substance he possessed : And what that was , is particularized , Gen. 13.2 . He was very rich in cattell , in siluer , and in gold . His riches were both great , & of the best . So thē he could , but would not . But why would he not ? Was it vpon a prowd humour , or in a conceited singularitie , because he would not bee like other men , but haue a singular way of his owne ? No : Abraham was none of those , who allow nothing , but that that is done of themselues ; and who thinke nothing good , if it be ordinarie : for he was a holy man , and famous for his faith . So then none of these were the reasons of this his so doing . The reasons then why Abraham , and other holy Patriarchs , vsed to dwell in tents , and not to build them houses , were of two sorts ; Ciuill and Holy. The Ciuill or Politicke respect that they had , was this : They holding themselues Gods seruants , did depende on his word ; and therefore did submit themselues to goe vp and down the world , whither soeuer God did call thē . Being then to remooue , euery day ( they knew not when nor whither ) it was therefore both the fittest and cheapest to dwell in tents , which were soone pitched vp , and soone taken downe . Neither neede it to seeme strange , that they could liue for cold , in those poore thin tents , all the yeare long ; for the country and climate there , was alwaies temperate enough for cold : and rather inclining to too much heate . The Holy or religious respect was this : They held thēselues but strangers vpon earth , & therfore would not build themselues cities or houses ; as looking or caring to liue vpon earth ; but dwelled in tents , as seeming desirous , to remoue from the earth to heauen ; the sooner the better . And this did the Fathers of the old Testament : not that they thoght it vnlawfull to build cities , or dwell in houses ; but that they might testifie their religion , and their expectation of another world , in the midst of that profane age wherein they liued : wherein there were almost none , that either regarded , remembred , or acknowledged , a world to come . And this was not the particular , or singular deed of Abraham alone . All holy men in those daies , liued in tents . Gen. 9.21 , It is cleere that Noah dwelt in tents , though then he was king of all the world . And so did Lot also , as long as he liued with Abraham : Gen. 13.5 , Lot h●d sheepe , and cattell , and tents . And thus they did , because ( as the Apostle saith ) they had here no enduring city , but they sought for one to come . Heb. 13.14 . And they thought , they euer heard that voice sounding in their eares , ( Micah . 2.10 . ) Arise & depart , for this is not your rest . Contrariwise , the wicked of the world , because they set vp their rest in this world , and cared for no other ; they began presently to build them houses , nay cities , ( as Cain did euen in the beginning ) Ge. 4.17 . And the Sodomites had a citie , euen walled ( as is likely ) for Lot was sitting in the gate of Sodome , when the two Angels came to him , Gen. 19.1 , 2. And the Canaanites had cities walled exceeding high : ( Numb . 13. ) But we find not , that euer Gods children built them cities , vntill they came to haue a settled Church of their owne . But contrariwise , it is worth obseruing , that God promiseth his people , that they shall come and dwell in cities which they built not : namely , which were built by worldly men to their hand . And thus wee see the reasons why Abraham dwelt in tents . Now let vs see the vse of it . First , here we learne frugalitie , out of the ciuill vse of their tents ; that is , to vse the blessings and comforts of this life , as soberly and sparingly as may be : and to bestowe as little cost as may be of our selues , in such things as perish in the vsing : namely , meate , drinke , apparell , and houses . For what is spent herein , is spent only on our selues : and being spent , is gone ; therefore the lesse , the better : alwaies prouided , there be a discreet care had of our healths , and of the credit of the places wee hold : and of our inabling to the duties of our calling . Which beeing sufficiently prouided for , it is a Christian frugality to spare , what further may bespared : And he hath the lesse to answer for , who spendeth the least in superfluities . Again , here we are taught contentation in the state which God hath appointed vs , & not to striue too fast to climbe to wealth . These holy men can be content to dwell in tents , and tabernacles , thogh they might haue compassed much more ; for they were great and mightie men . Abraham had 318. men , able to beare a sword , in his house daiely ; & with them , and a little helpe more , hee ouerthrewe diuers kings , and rescued Lot , ( Gen. 14.14 ) . He that durst encounter , and did ouercome such an hoste ; How many inhabitants of the countrey , could he haue beat out of their houses ? And how many tenants could hee haue put out of their Liuings ? And how much of that countrey could he haue inclosed to himselfe ? Surely , euen as much , and as many as hee had pleased . Yet dooth hee no such thing : but contrariwise considering himselfe to bee but a tenant vnder God , hee is content to let euery man sit quietly by him , and himselfe to dwell in tents ; rather than to incroach one foote further than God bade him , though he had bin able . This checketh the pride , or couetousnesse , or ambition , or all , of such as ioyne house to house , Land to Land , Lordship to Lordship , Towne to Towne ; and care not how many mens houses they pull downe , to build one of their own : nor how many men want land and liuing ; so they haue their parkes , and pastures , gardens , and orchards , and all other delights they can deuise . These are so farre from Abrahams minde , who desired onely so much land , as his tent might stand on , & might feed his cattell ; as they can inclose and make seuerall to themselues , that which in common should be the liuing of many soules . But what can befall such men ? but that that Esay prophecieth to them , ( Esay 5.8 . ) Woe be vnto them that ioyne house to house , and land to land , till there bee no place for the poore to dwell in . Thirdly , in that Abraham liued thus , as ready euer to depart into any other countrey , when God would call him : It sheweth , that true faith dooth neuer limit Gods hand , either in the greatnesse , or length of trialls , but submitteth it selfe wholly to his will ; being resolued & contēt to suffer all trials , how great soeuer , and how many soeuer God pleaseth to lay vpon a man. Reason would haue said , I haue left one countrey at Gods word : if I must leaue another , then I shall neuer knowe an ende , nor haue any thing certaine to trust to . But faith saith , As I haue left one countrey at Gods calling , so vpon his worde I will leaue twentie more : For God hath as good reason to bid me the second time , as the first ; and his loue cannot faile me : he may stil trie me , but can neuer leaue me . Thus spake Abrahams faith . And not he alone : For Iob , though hee crie out of the violence of his temptation , The arrowes of the Almighty are in mee , and the venime thereof doth drinke vp my spirits , & the terrors of God doe fight against me ( Chap. 6.4 . ) Yet when faith comes to play his part , he then protesteth , that though God kill him , yet he will trust in him , & he shall be his saluation . ( Chap. 13.15 . ) See , Abrahams faith will lead him from countrey to countrey ; and Iobs will carrie him through life and death . And noble Dauid is not behinde for his part ▪ for hee will lose his kingdome , if God will haue it so : 2. Sam. 15.26 . If ( saith Dauid ) God say , I haue no delight in thee , loe here I am , let him doe to me ( not what I in my reason could wish , but ) what seemeth good in his eies . Behold now , in these holy men the practice and obedience of true faith . It prescribes not God the measure , ther ; and thus doing , wee haue our conuersation in heauen , though we liue on the earth . And this wee should doe the rather , because generally the world is full of such men ; who ( as the same place saith ) doe minde nothing but earthly things . Now it is a hard thing for a man to be vnlike the world , and to resist multitudes , and generall examples : but we must still remember wee are Abrahams children , and children must labour to bee like their father , and not the common multitude : and it must more mooue a good child , what his father alone doth , than what is done by many other . Thirdly , let vs obserue , how God promising Abraham only the Land of Canaan , that is , a temporall inheritance ; hee lookes further , for a City in heauen . This he did out of his faith ; for hee knowing that Canaan was but a type of heauen , therefore in consideration of the earthly Canaan , hee arose to a consideration of the heauenly : and in the promise of the earthly , apprehended the heauenly . This is the true and Christian vse of all Gods blessings , giuen in this life ; in them to behold better things laid vp in heauen , and shadowed in the other . Men vse for their vse , spectacles in reading : but they take no pleasure in looking vpon them , but at other things by and through them : So should Christians , through all temporall blessings , looke at spirituall and eternall , which are promised and shadowed vnder the temporall . Thus doth Christ himselfe teach vs , in the very order of the Lords praier : directing vs to pray for temporall blessings first , in the fourth petition ; and then for eternall , in the fift and sixt : as though that the one were introductions and passages to the other . And this made the Prophets so ordinarily couer spirituall blessings vnder temporall , and put temporall deliuerances , for spirituall , and confusedly oftentimes one for another ; because that the holy men of the olde Church , did neuer rest in view of any temporall promise , or blessing , but ascended to the contemplation of higher things in them . How pittiful then is the practice of worldly men ? who vse Gods blessings so , as they daily abuse and peruert them ; vsing meate to gluttony , raiment to pride , learning to vaine-glory , speech to flatterie , wit to deceipt , authoritie to reuenge , callings to oppression ; whereas they are all giuen to be helps in Gods seruice , and furtherances in religion , and meanes to helpe vs towards heauen . These men looke at Gods gifts , with the eie of reason , and no further : but if they looked at them , with the eie of faith , as Abraham did ; it would teach them to make a heauenly and spirituall vse of them , as he did . Lastly , in the generall state of the reason , and of Abrahams practice ; obserue , how he hauing promise of Canaā , waited for heauen . Now , no man waiteth for any thing , but that which he hath hope of ; nor hopeth truly and properly , for any thing , but that which he hath assurance of : for hope maketh not ashamed , Rom. 5.5 . No● worldly hope , for that hath deceiued no more than euer trusted it : But Hope in God , neuer deceiued man ; nor went any away disappointed , that hoped in God. Therfore , here it is apparant , that hope of heauen , goeth with assurance : and this assurance must be particular to the beleeuer , as the beleefe and faith is . But the Papists say , This is true indeed of Abraham , hee had not only hope , but euen full assurance ; but that came by extraordinary reuelation : So that this is a rare example , & his particular reuelation , is no generall warrant to vs. We answer from S. Paul , ( Rom. 4.11 . ) that Abraham is the father of the faithfull ; and that his faith is a patterne for all Christians to follow : for else , why doth the Apostle so farre extoll , & set forth that faith of his , aboue 1300. years after his death ? shall it be only for his commendation , and not for our imitation also ? Therefore euery man that will walke in the steps of holy Abraham , may come with him to that measure of faith , that he may waite for heauen , with assurance to enioy it . Now let vs come to the particular description of that heauen , which Abraham thus waited for . A Citie hauing a foundation , whose maker and builder is God. The description hath three parts : 1. It is said to be a Citie . 2. That hath a foundation . 3. That God made and built it . For the first : Abraham by his faith waited for heauen : But for which ? For there are three heauens , or differences of heauen in the scripture . The first , that wherein we liue and breath , birds flie , and clouds mooue . The second , that wherein the starres are . The third , is that , that is aboue them both , and is invisible ; the seat of Gods glory , where God reuealeth his Maiestie in speciall manner to men and Angels . This heauen Abraham waited for . For as for the first , he liued in it : And for the second , he knew it as well as most men ; for it is credibly thought , he was a notable Astronomer . So that it was the third and highest heauen , hee waited for : which hee knewe this world could not giue him : and therefore expected it in another . Now , this heauen which was Abrahams hope , is called a Citie . A Citie , properly is a place for the habitation of men , compassed with walles , and distinguished by streetes and houses . Now properly heauen ( or the estate of holy men in heauen ) is not a city ; but , as elsewhere in the scripture , it is called a house , a tabernacle , a temple , an inheritance , a kingdome : so is it here called a city ; namely , for the resemblance it hath therunto , which consisteth specially in foure points . 1 A Citie hath many houses , greater , lesse , and for all sorts . So in heauen also , there are many mansions , Ioh. 14.2 . Places of glory for all men : none neede to feare that hee shall not haue fulnesse of ioy , and perfect happinesse . A Citie is built , and at first was ordained to this end ; that many citizens might liue together in concord and amitie . So the kingdome of heauen , is a heauenly city , where the Saints of God shall liue in perfect peace and lo●e , with fulnesse of ioy euery one in himselfe , and each one in another . 3 The goodnesse or excellency of a City consists in this ; To haue good lawes , good Magistrates to execute them , and good people performing subiection and obedience . Therefore the kingdome of heauen is the most perfect Citie ▪ wherein Gods lawes are the onely lawes , and they shall be written in mens hearts : where each one is a sufficient gouernour of himselfe , & yet all subiect to God ; and their God vnto them all in all . 4 A City is a place , where generally are all necessaries and comforts for mans life : one part of the countrey hath this commoditie , another that ; but in the citie are all , either brought into it , or of it selfe . So in heauen are all parts of perfection , and all complements of happinesse , to make the state of Gods children there infinitely blessed . Such a glorious place is the Citie that was Abrahams hope . Now for the vse hereof . First , Is heauen such a City ? Here is a notable comfort to the poore and plaine countrey-man , who liues in the simplicity of the countrey life , tilling the ground , or keeping cattell ; and it may be , neuer sawe , or ( at the least ) neuer tasted of the pleasures and delights of cities : If he serue God , and keepe a good conscience , here is his happinesse ; hee shall be citizen in the high and heauenly Ierusalem : that City which was the hope of the holy men of God in all ages . Secondly , this may teach Citizens , in the great , populous and pompous cities of this world , to labour also to be Citizens in heauen ; for that is a citie also , and the best on earth are but shadowes of it . And it may shame them that are drowned in the pleasures and delicacies of earthly cities , and care not , nor looke after the city of the liuing God , the heauenly Ierusalem : as it is called , Heb. 12.22 . But alas , it seemes they care not for this shame ; for where is securitie , wantonnesse , profanenesse , oppressions , so cōmon , as in these great cities ? And as in the Apostles times , the countrey towne Berea , was more zealous and religious , than the rich and stately citie of Thessalonica , Acts , 17.11 : So is it generally to this day , especially at such places in the countrey , where teaching and knowledge is . But let such cities know , that as they haue better meanes , & more comforts , and their very name should put them in minde , and make them in loue with heauen ; so they shall receiue greater damnation . Lastly , Cities are places of freedome , and all such great places haue some notable priuiledges ; therefore men desire to be free in such places : as is to bee seene in London , Rome , Venice , &c. Euen the greatest persons will bee content to be free of them , and many seeke it , and pay deer for it ; or at least , worke a long time for it . But heauen is the City of cities , the perfection of beauty and true happinesse : therefore let euery one , that desires either honour or happinesse , labour and striue to be a free-man of heauen , and neuer rest till he know hee be . And let those that liue in cities , when they are admitted free-men , ( as daily some are ) remember what a bles●ednes it will be , if they can bee admitted free-men of the glorious Citie which is aboue ; and how little that shall auaile them , if they want this , which was the hope and ioy of Abraham , and all holy men . To goe further : This Citie which Abrahams faith waited for , is described by two points : 1. That it hath a foundation . 2. That the maker and builder was God. For the first : Heauenly Ierusalem hath a foundation , such a one ▪ as no city in this world hath : & by this phrase , the holy Ghost insinuates vnto vs , what be the properties of heauen ; which be two : 1. The state of heauen is vnchangeable . 2. Euerlasting and eternall . First , the state of the Elect in heauen , & their glory there , is not subiect to corruption , or the least alteration ; as appeareth in that notable and loftie description of the heauenly Ierusalem , Apoc. 21.14 , and from the 10. verse , to the 21 : It hath a great wall and high , 12. gates , 12. Angels for Porters : and the wall had 12. foundations , of 12. sorts of most excellent pretious stones : and the wall it selfe was Iasper , and the citie pure gold , like crystall . The state of it is shadowed by pretious stones , and gold ; to signifie , as well the durablenesse , as the excellency therof . And in the 15. Psalme , vers . 1. it is called the mountaine of Gods holines : Hills are hardly remoued ; and therefore Dauid saith , that Mount Zion cannot bee remooued but remaineth for euer , Psal. 125.1 . Now , if that be true of Mount Zion , in this world ; which must needes bee taken either literally , for the state of the visible Church , which cannot be vtterly ouerthrowen : or mystically , for the state of Gods grace , which in this world cannot totally & finally be lost : I say , if this Mount Zion standeth fast , and cannot be remoued ; how much more true i● it , of the state of glory in heauen , and of the triumphant Church , and of heauenly Zion ; that it is so vnchangeable , so durable , so vnremoueable that it cannot be shaken , but standeth fast for euer . And in this respect , well may the Apostle say here , It hath a foundation ; which the holy Ghost in the Reuelation saith , to haue 12. foundations . Secondly , the state of the Elect in heauen , is not onely sure , but euerlasting ▪ that is , without end : Psal. 37.18 . the Inheritance of holy men is perpetuall : And therfore S. Peter , 1.1.4 , saith , that the inheritance reserued in heauen for vs is immortall , & not fading away . It fades not away ; there is the vnchangeablenesse : It is immortall ; there is the eternity of it . And this is meant , by hauing a foundation : for in this world , so much the longer doth any thing endure , as the foundation is stronger . Therefore , seeing the heauenly city hath such a foundation , no maruell though it indure for euer . Now put these two together , and they shew the perfect excellency of that city , which is both vnchangeable and eternall . Where we learne , the great difference betwixt the state of that world , and this present world ▪ wherin we liue in the body : For , what is there in this world so excellent , so p●etious , so costly , so artificiall ; but is subiect both to alteration , and in the ende to dissolution ? The longest day hath his night ; and the longest life endeth in death after many miseries , and tossings ▪ the longest Empires , and mightiest Monarchies , had their period , after many mutations : the stateliest and strongest cities , ended in ruine , after many ciuill broiles , massacres , and other miseries . So that no glory , no strength , no happinesse , nothing at all is there in this world , that is either constant or perpetuall , but subiect to vtter dissolution in the end ; and in the meane time , to pittifull alterations . So weake a foundation hath this world , and the best things in it . But contrariwise , the glory of heauen hath such a foundation , as it is both vncha●geable and eternall . The consideration of this difference , hath manifold & profitable vse . First , we may see how reasonable the counsell of the Apostle is , 1. Tim 6. ●7 , Charge them that are rich in this world , that they be not high minded , and put not their trust in vncertaine riches , but in the liuing God. For , what a misery and vanity is it , to trust in that that is vncertaine , and therefore will deceiue them ? The Apostle tells them what to doe : namely , Doe good , and be rich in good works , and be ready to distribute , laying vp in store for themselues a good foundatiō against the time to come , that they may obtain eternal life : that is , that they so spēd their riches in holines & charity that they may 〈◊〉 the ende attaine heauen , which is the Citie that hath a foundation : and who would not spend riches , which are so vncertaine ; for heauen , which is so certaine a glory ? Secondly , this must teach vs to followe the Counsell of Christ Iesus , Math. 6.19.20 , Lay not vp for your selues treasures on earth , where moth and canker corrupt , & theeues steale : but in heauen , where is neither canker , moth , theefe , nor any other corruption . Euery man naturally must haue his treasure , and that is it whereon hee sets his heart : now that is vnworthy of a mans heart , which will bee lost wee knowe not how soone . But let vs make heauen our treasure , the glory whereof is both eternall and vnchangeable . Againe , seeing nothing here is certaine , wee must learne to seeke sound comfort , where it may be had . Seeke it in this world , and it will faile vs ; but seeke it in the sincere worship of God , and that will minister such comfort in this life , and such glory in heauen , as hath a foundation , and will neuer faile vs. Further , this must put vs in minde of the holy Kings aduise ; which is , to remember our Creator in the daies of our youth , Eccles. 12.1 . Seeing this world is so vncertaine , and our life hath so weake a foundation , as wee are not sure to liue to come to olde age : euery man therefore , is to heare the conclusion of all ; which is , to feare God , and keepe his commandements : and this ▪ the sooner the better . For else , for a little foolish and vaine pleasure , transitorie , & which hath no foundation ; we shall venter the loosing of that glorious citie , which hath a sure foundation . It followeth in the description ; Whose maker and builder is God. The second point in the description of this citie is , that God was the maker , builder , or author of it . These two words are both one , and therefore it is a needlesse labour of some that would distinguish betwixt them : for , the meaning is , God made , that is , prepared the glory of heauen , and he built it ; as though he should say , Heauenly Ierusalem is a glorious citie : and no maruell though it be so , for God made it . And if you will needs , that beeing a city , it must be built , be it so ; for God is the builder of it . This doctrine is euident in the Scriptures , Psal. 136.5 . God by his wisdome made the Heauens . And here is another maine difference betwixt this world , and the glory of heauen : The Cities of this world were built by man , but Heauen by God himselfe . The arte and skill of men built the cities of the earth , and sometime the couetousnesse , or other corruption of man , as is manifest in the beginning ; for Cain , a couetous , cruell , and ambitious man , built the first citie in the world : but holy and good men , haue not the honour to bee builders of this City ; No , they are Citizens of it , but God onely is the author and builder of it . No man may doubt hereof , because this third heauen is inuisible : for the Angels also are inuisible , and yet Gods creatures . Besides , our Creed teacheth , that God is Creator of all things visible and inuisible . If wee doubt why God made it , seeing hee made all things for man , and man in this world hath no sight nor vse of it . The answer is , God made it for two ends . First , to be his owne glorious palace ( not wherein he would confine his beeing , or his presence , but ) wherein he would make his glorie most apparant ; and wherein his glory should in a sort dwell . In which regards , it is called his throne , Esay 66. And in our Lords praier wee say , by Christs owne teaching , that God our father is in heauen . Therefore as Princes builde themselues palaces , to shewe their power and puissance , and to magnifie themselues , and to bee fit habitations for their greatnesse ; So God made the third heauen to be the throne of his glory . Secondly , hee had also a respect herein to his creatures ; for , hee made that heauen , therein to reueale his maiestie and glory to his reasonable creatures , Angels and M●● : and ( by shewing them his glory ) to glorifie them . For in Gods presence is the fulnesse of ioy , Psalm . 16. vltim . And in this sense is it true , that God made all things for man , ( as man for himselfe : ) namely , all things , either for his soule , or body , or both ; either for his vse in this life , or in the other . And so the third heauen was made for mans vse ; not in this life , but in the life to come : for his soule , vntill the last iudgement ; and after that , for both soule & body . Hence we learne diuers instructions . First , in that the third heauen , which neuer was seene with the eie of man , is here positiuely affirmed to be made by God : Wee learne , that therefore it is one of Gods creatures ; and not eternall , as some hold , and goe about to prooue , thus : God is eternall ; but hee must bee in some place : and heauen is the seate and place of God ; therefore it is coeternall with God. But I answere , from Gods word ; that though heauen bee the seate and throne of Gods glory , and where hee manifesteth , and magnifieth his glory ; yet is it not the place of his substance and beeing , for that is infinite , and incomprehensible : and it is against the Christian faith , to imagine the Godhead to bee comprehended or contained in any place . 1. Kings , 8.27 , The heauens , yea the heauens of heauens cannot comprehend thee , O Lord ; how much more vnable is this house that I haue built ? Nor is it materiall , that we knowe not on what day it was created ; or that it is not named amongst the workes of the creation . For the same is true of the Angels also : and it pleased Gods wisedome , for speciall causes , to name no creatures particularly in the creation , but visible ; whereas wee knowe , both from our Creeds , and Gods word it selfe , that hee is the creator of all things both visible and inuisible . Therefore , though wee knowe not ▪ what day the third heauen was made ; yet is it sufficient , that here is said , It was made and built by God himselfe . Whereupon it necessarily followeth , it is a creature , and not coeternall with the Godhead . Secondly , here appeares the weakenesse of one of the commonest arguments , vsed for the defence of the Vbiquitie and Consubstantiation . Christ ( say they ) is present bodily in the Eucharist , and they prooue it thus : Christ is in heauen , and hee is God : But heauen is euery where ; for God is euery where : and where God is , there heauen is : ( as where the King is , there the Court is . ) Therefore Christ may be in the Sacrament , and yet be in heauen notwithstanding . I answer , the ground is false : Heauen is not euery where ; for then it is in Hell : which to affirme , is absurditie , confusion , and impietie . Indeede Gods presence is euery wher ; and where his presence is , there is his power : as where the Kings presence is , there is also his power and authoritie ; and there may be any seate or course of Iustice : and so where he is , the Court is . But if you take the Court , for some one of his chiefe houses , then the saying is not true . But contrariwise , as the Kings power is , wheresoeuer his presence is ; and yet hee may haue one house more sumptuous , and magnificent than all the rest , which may bee called his Court , by an excellency aboue other : and that Court is not alwaies where the King is , but in some set and certaine place , and not remoueable : So Gods power and glory is euery where ; and yet his most glorious Court , the third heauen , is not euery where , but in his limited and appointed place , where Gods glory shineth more than in any other place . Againe , if heauen properly taken , be euery where , then it is God himselfe : for that that is euery where , must needes be deified ; and indeede some , to maintaine this opinion , haue said little lesse . But if the holy Ghost may moderate this disputation , hee plainely tells vs here , That God is the maker & builder of it . Therfore , assuredly it is not God , but one of Gods creatures . Thirdly and lastly , let vs obserue the description of heauen , included in these two words , maker and builder . God made it , that is , it is one of his creatures ; hee made it as well as the rest : and he builded it ; that is , ( as the word signifieth ) made it with arte ; or he bestowed skill and wisdome vpon it . For , though we may not imagine any substantiall difference betwixt these two words , for matter ; yet in signification they differ : and so farre wee are to obserue it . Here then wee learne , that the third Heauen is like a peece of worke , wherein an excellent workeman hath spent his arte , and shewed his skill ; that is , that the highest heauen is a most glorious place , and surpasseth all other creatures of God in glory and excellency , so farre as therein shineth the glory , skill , and wisedome of the Creator , more than in any other creature . In which regard , it is no maruell though the Holy Ghost say in another place , That the eie hath not seene , nor the eare heard , nor mans heart conceiued , what God hath there prepared for them that loue him : 1. Corinth . 2.9 . And Saint Paul himselfe , though hee had the honour to be taken vp into this third heauen , and to see and heare the glory which is there ; yet afterwards could not he expresse the glory hee had seene . And this was figured in the Temple of Ierusalem , which was the mirrour , and beauty of the world ; for the building whereof , God both chose the skilfullest men , and endued them also , with extraordinary gifts : namely , Bezaleel and Aholiab . Now , as thereby that Temple was the most excellent piece of worke that euer was in this world , made by man ; so the highest heauen ( which was mystically prefigured in Salomons Temple ) is the most excellent of all the workes of God. The vse of this doctrine is not to be omitted . First , if that bee so excellent and glorious a place , wee must all labour to come thither ; for aboue all things , it seemes worthy to be sought for . People come out of all places of the countrey , to dwell in great townes , and rich cities ; and men labour to be free-men there , and to haue their children free in them : and euen the greatest men , will haue their houses either in , or neere them ; that so , though they will not alwaies dwell in them , yet they may soiourne in them at their pleasures now and then . And why all this ? but because , first , they are places beautifull , and many waies pleasant to the eie . Secondly , full , and frequented with the best company . Thirdly , replenished with aboundance of all things needfull for mans life , for necessitie , comfort , and delight . Fourthly , they enioy many priuiledges and freedomes . And lastly , all this is most true of such cities , where the King keepes his Court. If this bee so , then how is heauen to bee sought for ? Behold here a goodly citie , a citie of God ( whereof , London , Paris , Rome , Venice , nay Ierusalem , are scarce shadowes ) the true Ierusalem , the ioy of the whole earth ; nay the ioy of the world , and the glory of all Gods creatures , made immediately with the hand , and built with the skill and cunning of God himselfe . The Princes of the world , & euen of Rome it selfe , wondred at the beauty , and were amazed at the magnificence of Ierusalems city & Temple ; & yet it was but a type and figure hereof . For , that had indeed , the glory of the world vpon her : But the new Ierusalem hath the glory of God vpon her , Reu. 21.4 . Shall we then seeke to dwell in the cities of this world , and not labour to come to heauen ? Are they any way excellent , wherein heauen is not much more to be desired ? Are they beautifull , and is not it the beauty of the world ? Read the 21. chapter of the Reuelation , and suppose that the beauty of it were but outward , and worldly , and sensible to humane capacitie ; yet is it farre more excellent , than euer any was in this world . And is not there the company of the deitie , of Christs humanity , of the holy Angels , and all good men ? And is not there aboundance of whatsoeuer belongs to perfect happinesse ? And is not there freedome from the diuell , sinne , and death ? And is it not the Court of God , the King of glory ? Then why doe we not sigh and grone , and long to be free-men of this glorious citie ? And though we cannot come to it , as long as wee liue in this world ; yet why doe wee not striue to come as neere it as may bee ? In this world , when a man cannot dwell in the heart of a Citie , yet he will rather dwell in the suburbs , than hee will not be neere it ; and beeing there , he knowes he can soone steppe into the citie . So let vs in this life come as neere heauen as wee may ; let vs get into the suburbs and dwell there . The suburbs of heauen is Gods true Church on earth , where his word is freely knowen and preached , and his holy Sacraments administred , and therein God truely serued . Let vs associate our selues to this Church , and liue according to the holy lawes thereof . This is the suburbs of heauen ; so shall we be ready to enter into the glorious city it selfe , when the Lord calles vs. And as this is for our selues ; so if wee loue our children , or care for their aduancement , let vs make them free-men of that citie , whose maker and builder is God : So shall we bee sure to haue comfort and ioy of them here , and with them in heauen . But if wee will haue them free-men in heauen , wee must make them Gods apprentizes on earth : they must serue out their time , else they get no freedome . This time , is all their life . Men are deceiued that let their children bee the diuels slaues here , and thinke to haue them free in heauen ; let vs then binde our children prentizes to God , that is , make them his seruants here : then assuredly , as in their repentance and regeneration here , they are borne free-men of heauen ; so after this life they shall inioy the freedomes and priuiledges of that heauenly citie , which was made and built by the wisdome of God. Lastly , here wee see how true it is that Dauid teacheth , Psalm . 15.4 , No vile person can come in heauen . And no maruell : for if men thus and thus defamed , cannot be free men in the Cities on earth , built by men ; is it likely that sinners , and profane men , that care not for repentance , & regeneration , ( for they bee the vile men ) shall be admitted into that city , whose maker and builder is God ? It is the holy citie , no vncleane thing can enter into it , Reuel . 21. It is Gods holy mountaine , how shall vngodlinesse ascend thither ? Psalm . 15.1 . It is the newe Ierusalem : how shall the olde man , that is , sinnefull corruption , get into it ? Wee must therefore cast off the olde man , with his lusts , and bee renewed in holinesse : We must become penitent sinners for our liues past , and newe men for hereafter ; or else let vs not looke to haue any part in heauen . And good reason , for God is the maker and builder of it : But hee is not the maker of sinne ; but the diuell , and our selues brought it out : and thinke we the diuels worke shall come in heauen ? or that God will build a house for the diuels slaues to dwell in ? Let vs not be deceiued : But contrariwise , grace and holinesse is Gods worke : as our soules and bodies were the worke of his hands , so our regeneration is much more the worke of his owne power and mercie . That man therefore , who can say , God as once hee made me a man , so hee hath againe made and built me a new man , and a new creature ; that man is he , that shal be an inhabitant in that heauenly city , whose maker and builder is the same God. In this holy way of faith and repentance , did the holy Fathers walke to this city ; as Dauid saith , in the name of them all , Thus I will waite for thee in holinesse , Psalm . And thus doubtlesse did the noble Patriarke Abraham , who as hee was the father of our faith , so was hee also a patterne of repentance & holy life ▪ & in that holines he waited for this city that hath a foundation , whose maker and builder is God. Hitherto we haue heard the holy practice of Abrahams faith , in two examples . There is much more spoken of the excellency of his faith : but by the way , the holy Ghost interlaceth a worthy example , euen of a womans faith ; namely , Sarah , his wife . The sixt Example , in the order of the whole , followeth in the words of the two next verses . Sarahs Faith. VERSE 11. By faith , euen Sarah also receiued strength to conceiue seede , and was deliuered of a childe , when she was past age , because shee iudged him faithfull which had promised . NExt to Abraham , who is called the father of our faith , or of faithful mē , followeth Sarah , who was also mystically the mother of beleeuers : next to the husband followeth the wife : nay Abrahams faith is commended , both before her , and after her ; and hers inclosed in the midst . By the way , here obserue how God honours holy mariage , and obserues the decorum , and dignitie of it : Hee not only allowes , or commends the faith of Abel , who it may be was vnmaried ; but as wee see , of maried men also . And it is worthy our obseruation , that of all these whom the holy Ghost here records for their faith and holinesse , they were all maried , except Abel ; of whom , it is not certaine whether he were , or no. It appears therefore , that God , as he ordained holy mariage ; so he alwaies honored it , both with his grace on earth , and his glory in heauen ; as well , if not better , than any other state of life . They therefore doe spit in the face of God himselfe , who any way disgrace it ; and they especially , who allow fornication , or adulterie , in any sort of men , rather than it , as some Papists doe . But here wee may obserue further , how God maintaines the dignity & decorum of it : he placeth Abraham and Sarah together , and puts none betwixt them , to shewe the inseparable vnitie , that is to be betwixt them ; so farre , as that eue● in storie , they are to be set together : and how hainous their presumption is , that dar● any way attempt to separate or part that vnitie . He placeth Abraham first , to shewe the dignitie and preheminence of the man , whom , for her sinne , God hath set ouer her ; not only for her head , but for her guide & gouernour : and to teach the man , that he , and his example should be first , and should bee a light vnto her ; to shame them who come behinde their wiues in faith and holines . He placeth Abraham both afore and after her , and her in the midst ; to teach her , that her glory and honour , euery way , is in the vertue and worthinesse of her husband ; her head vnder God : who is to goe before her , to giue her good example ▪ and to come after , to ouersee her courses ; and on all sides , to be a shelter and defence vnto her . These things may not vnfitly be noted in this contextion : Now let vs come to the words , wherein are these points ; 1. Who beleeued : Euen Sarah . 2. What shee beleeued : Gods promise to beare Isaac . 3. The impediments of that faith : which were two . 1. Her age . 2. Her barrennesse . 4. The effects of this her faith : which were three . 1. Thereby shee conceiued seed . 2. Brought forth Isaac . 3. Had a great ●ssue and posteritie by him . 5 The ground of her faith : shee iudged him faithfull which had promised . All these are laid downe in this verse , or the next . The first point is , the person , of whom this storie is : Sarah , a woman ; euen shee beleeued . We haue heard some examples of notable men : but he hold here , a woman chronicled for her faith , and holy obedience , as well as men . Where we learne , that sauing faith , and consequently saluation it selfe , is not proper to one sexe but to both ; man & woman . The woman indeed was the first that brought in sin ; and beeing deceiued her selfe by the diuell , shee deceiued man. In which sense the Apostle saith , 1. Tim. 2.14 , The man was not deceiued , but the woman ; and shee was in the transgression . And for that cause , grieuous calamities , and much bitternesse , was laid vpon that sexe ▪ in bearing , and bringing vp children , and in subiection . In which regards , they might thinke themselues forsaken of God , for their fault . For the preuenting whereof , the Apostle here , or rather the holy Ghost by him teacheth vs , that true faith and saluation by the Messias , belongeth to Sarah , as well as Abraham ; to women as well as to men . And Saint Peter also most plainely ( 1. Pet. 3.7 . ) teacheth vs , that they are heires together with their husbands , of the grace of life . The vse whereof , as it discouereth the monstrous and vnnaturall madnesse of some men , who haue called into question the possibility of their saluation ; yea some , whether they haue soules , or no : so it giueth encouragement to women , to serue that God in zeale and sinceritie , which hath bin so mercifull vnto their sinne ; and who , though he hath subiected them in body vnto their husdands , yet hath made their soules partakers with them , of the same hope of immortall life . Yet withall , we may obserue , how few the holy Ghost here recordeth ; namely , but one or two women , amongst many men . For so it hath beene in all ages , those that haue beene good , were excellent ; but they were fewe in comparison of men : which , as it is the more commendation to them that are good , so it must stirre vp all women professing religion , to labour in the imitation of the faith of their grandmother Sarah ; that so they may be some of those fewe . But let vs enter into further , and more particular consideration , who this Sarah was ; especially seeing shee is the onely woman of the Iewes nation , whose faith is here remembred . Shee was the wife of Abraham , the grand Patriarch of the Age betwixt the Flood , and the giuing of the Lawe . And of her we read this storie , amongst other , Gen. 18.13 ; God by his Angel appearing to her husband and her , made a promise , that within the yeare they should haue a sonne ; both heard it , and both laughed to heare it : Abraham in ioy and admiration , and therefore was not reproued ; shee in doubtfulnesse , and a conceipt of almost impossibilitie , and was for it sharpely reprooued of the Angel . Yet behold , this Sarah , that euē now laughed to heare such a promise , as beeing a fond conceipt , and meere impossible ; yet afterward beleeueth , and in so good a measure , as her faith is here registred to all posterities . In her example , we may learne a good lesson . It was a bad thing in Sarah , to laugh at Gods word , though it seemed neuer so high aboue her conceipt : But it was good & commendable , that shee correcteth her fault , and testifieth her amendment , by beleeuing . Wee all followe Sarahs fault ; but fewe , her repentance . Many in our Church are mockers of our religion , and of the Ministers , and professors thereof : and all religion that standeth not with their humours , is no more regarded of them , than toyes , or deuises ; and they are counted fooles , or hypocrites that thinke otherwise . But alas , these men know not how vile a sinne they commit , while they laugh at Gods word . For , if her fault was such , who laughed at that , that seemed to her almost impossible , and yet without any profanenesse ; what shal become of them , that out of their carnalitie , and fleshly profanenesse do make but a sport at all Gods ordinances , promises , and commandements ; and at all religion , more than serueth their owne turne ? Let such men be warned , to cease mocking , and lay aside reuiling of others , and begin in soberly and seriously to beleeue : else they will finde it sharpe kicking against the pricke , and dangerous playing with edge-tooles . Furthermore , Sarah that laughed in doubting , yet ( withall ) beleeues . This teacheth vs , that true faith is ioyned alwayes with doubting in all Gods children . If any obiect , that followeth not here : for , she first doubted , and then beleeued ; when she doubted , she beleeued not , and when she beleeued , she doubted not ; I answere : It is not so , but the contrary , as I will proue . For , Sarah was no Infidell , vtterly to denie and gaine-say Gods word , when shee heard it : but onely finding it in all reason , impossible , shee therefore presently yeelded not to it , but laughed at it as a matter past ordinary course , yet withall she regarded who spake it : namely God , and therefore forthwith , iudged it possible with God , though impossible in reason , and so at last constantly beleeued it , yet stil her reason gaine-saying it : so that she neuer doubted so , but that she in some part beleeued it . And when she beleeued it most stedfastly , yet shee something doubted of it : reason saide it could not be , faith saide it might be . Therefore as when reason ouer-ruling , yet shee had some sparkes of faith : So , when her faith was predominant , there remained some reliques of doubting : for , as reason cannot ouerthrowe true faith ; so the best faith in this world , cannot fully vanquish reason . This is the doctrine of Gods word , Mark 9.24 . Iesus bidding the father of the childe possessed , to beleeue , and then his childe should be dispossessed : he answered , crying with teares , Lord I beleeue , helpe my vnbeliefe . There is faith and vnbeliefe in one soule at one time , in one action , vpon one obiect : and what is vnbeliefe , but doubting or worse ? And Christ often reproueth his Disciples , for their doubting , and calls them O ye of little faith ; and yet all know that that they then had true faith : yea , S. Peter himselfe , most famous for his faith , is reproued in the same words : O thou of litle faith , wherefore didst thou doubt ? He had a little faith , therefore some faith : a little faith , therefore much doubting ▪ therefore it is apparant , a man may haue in his soule at once , both faith and doubting : yea , commonly we haue a graine of mustard-seede or a mite of faith , and a mountaine of doubting . The vse of ●his doctrine : First , discouereth the nakednesse of many professing themselues Christians , who care not how they liue , yet say they beleeue in Christ , and looke to be saued by him . Aske how they know it : they answer , they know no other : Aske when they began : they say , they did euer so . Aske if they doubt ; they answere , they would be ashamed so to doe . But alas , heere is nothing but ignorance and presumption . Our religion can neuer be disgraced by such men ; for they haue it not , they knowe it not : for , if they did , they would shame to answere so . These men haue no faith at all : for , where it is , doubting doth alwaies shewe it selfe . And hee that knowes hee beleeues , knowes also hee doubts : and the more hee beleeues , the more hee knoweth and feeleth his doubting : for , where these two are , they are alwaies opposite , and shewe their contrary natures : the one is the spirit , the other is flesh and corruption . And these , saith the Apostle , doe lust one against another , Galath . 5.17 . He therefore that thinketh he is wholly spirit , and hath no flesh or ●orruption in him , is nothing but corruption : and he that imagineth , he hath perfect faith , and no doubting , hath no faith at all in him , but carnall presumption . Secondly , here is comfort to all such as haue faith & grace , and yet are daily troubled with temptations : let not such be dismayed , though they finde in themselues much doubting and diffidence . For Sarah beleeued , and yet she doubted : yea , notwithstanding all her doubting , she beleeued so excellently , as her faith is here made a patterne , to all holy Ma●rones for euer ▪ He therefore that is euen buffeted by Sathan , with tēptations of doubting , let not him be dismayed ▪ as though he had no faith : but let him be assured , his doubting doth not bewray it selfe , but that faith makes the opposition ; and therefore let him striue with teares and prayers to God , and say , Lord I beleeue , helpe thou my vnbeliefe . Thus we see the person who ▪ Sarah : but what is the action which she did . It is implied in these words : Through faith Sarah , &c. Her action is , she beleeued . This vertue of faith , and this action of beleeuing , is the matter of all this chapter . These holy men and women had other holy vertues : but their faith is that alone , which is here commended . Now particularly for Sarahs faith , heere is one notable thing to be ob●erued : the very same word of God , which she beleeued , and for beleeuing wherof she is here registred , at ●he same she also laughed : but behold , her faith is recorded , her laughing is not : her faith is cōmended , her fault silenced . In which holy & merciful practice of God , we learn : First , that God accepteth true faith , though it be attended with many inf●●mities . As a King is content to giue a begger ●n almes , though hee receiue it with a hand shaking with the palsey : So , God is well pleased with our faith , though diseased with infirmities , and bestoweth grace on a beleeuing soule , though shaken with many temptations . In a word , God accepteth soundnesse of faith , though it be but small , and more lookes at ( in his mercy ) a mans little faith , then his many faults . Hee will not breake the bruised reede , nor quench the smoking flaxe , Esay 42 3 : When a man is broken in heart , and deiected in soule , in fight of his many sinnes and little grace , God will not breake this bruised reede ▪ but will comfort and strengthen him . And when any life of grace appeares in a manne ( as flaxe that smoketh , but will not burne out ) God will not quench it , but will rather kindle it , and giue life vnto it . Let this teach vs to take in good part , the holy and honest endeuours of our brethren ; though they cannot doe so well as they would , or should . Let vs not exact too much , and too hastily vpon them , but expect in meeknesse the working of Gods grace : and in the meane time , thinke well of Sarahs faith , though it be with laughing . Secondly , here we may learne , that God rather obserues and regards good things in his children , then their faults and imperfections : he writes vp Sarahs faith , he nameth not her laughing . This is from the goodnesse of his nature , being goodnesse it selfe , and therefore most easily apprehendeth , and takes notice of the least goodnesse , where-euer hee findes it . Thus should wee deale one with another : what good thing we see in any man , we should obserue & commend it : his faults we should not see , but couer and omit them . But the course is contrary : the common table talke of the world , is nothing but of mens faults , and to rip vp their imperfections : but if they haue neuer so many good properties , we can burie them all , or passe them ouer in silence . This argueth the malice and the naughtinesse of our nature ; which being euill , doth delight in nothing but euill ; and being corrupt , feedes , as doth the filthy horse-flie , on nothing but corruption . But let vs remember the practice of God , and learne to conceale faults , and vse our tongues to talke of the good things and vertues in our brethren : So shall we resemble the Lord , who though Sarah laughed ( not in a holy admiration , but in vnbeliefe ) yet , forasmuch as afterward shee beleeued , God hath matched her with the notablest beleeuers , and holiest men that haue beene in the world . Thus much for the first point : the person ; and her action , she beleeued . Now the second is , what she beleeued ? included and necessarily implied in the last words of the verse : she iudged him faithfull Which had promised : The thing she beleeued , was the word or promise of God ; Particularly his promise that shee should beare Isaac in her olde age : of which promise , and the circumstances of it , we may reade , Gen. 18.13 , &c. Here the onely question is , By what faith she beleeued this ? And the answere is , by true sauing faith : and it is proued thus . Abraham beleeued this promise by the faith that iustified him , Rom. 4.10.11 . But Abraham and Sarah beleeued it both by one faith : therefore Sarah beleeued that promise by the faith that also iustified her . Where we learne , that sauing faith apprehendeth not onely the great promise of redemption by Christ , but all other inferiour promises that depend vpon it . For , here wee see Abraham and Sarah take hold of the promise of a temporal blessing , by the same faith , whereby formerly they had laide holde on the promise of eternall saluation by the Messias : so that the obiect of true faith is , 1. Principall : the promise of saluation by Christ. 2. Secondarie : all inferiour promises annexed thereunto . The maine promise is : So God loued the world , that he gaue his onely begotten Sonne , to the end , that whosoeuer beleeueth in him , should not perish , but haue eternall life , Iohn 3.16 . Now true faith , first of all , directly and plainly fastneth it selfe on this : but after and with this , on all other promises that concerne soule or body . In the Lords prayer , we are bid to pray for temporal blessings , health , peace , competencie of wealth , & all other , vnder the name of daily bread : and we are bound to beleeue , that God will giue them , if wee aske in faith . Neither is this faith constrained , but free and voluntarie , and on a good foundation . For , being perswaded that God accepteth vs in Christ for saluation , we cannot but withall be perswaded , that God will giue vs all things else needefull for vs. This wee heere note againe , because wee are wrongfully charged by the Papists , to hold , that faith apprehendeth the promise of saluation alone . But we passe it ouer , for that we haue already spoken something of it . Now followeth the third point : namely , the impediments of her faith , in these words : When she was past age . The promise was to haue a childe : She beleeued it . Now against child-bearing , there are two impediments : 1. Barrennesse : 2. Age. If one be aged , or past the ordinarie time , it is hard and vnlikely : but if one be very aged , and farre past it , it is impossible shee should conceiue and beare a childe : thus it stands in reason . Besides , though one be not past age , yet if she be barren ( as some by secret reasons in nature are ) it is not to be expected , she should conceiue . Now , both these lay in Sarahs way ; for , here it is said , she was past age : and another place ( namely , Gen. 16.1.2 ) . saith , she was barren . But it may be obiected against Sarahs age , that in the olde time they had children , till they were of great age . Eua had her sonne Sheth at 130. yeares olde ( Gen. 5.3 ) . For , Adam and Eue must needes be both of one age : and after that , Eue bore many sonnes and daughters . Therfore , it may seeme , that Sarah was not past age at 90. yeares olde . But we are to knowe , that they who began to beare at that age , liued eight or nine hundred yeares : but Sarah liued after the floud , when Ages were brought downe to 200. and for the most part to 100. yeares . Abraham liued but 175. yeares , and Sarah but 127. She therefore who liued 127. yeares , and died an olde woman , must needes be past age of child-bearing , at 90. yeares olde . And besides her age , she was also barren , by her naturall constitution ( as many are and haue beene ) and brought Abraham no children . Yet vnto this woman comes a word from God , Sarah shall beare a sonne . And behold , this aged and barren woman , doth not obiect desperatly these her two hinderances ( the one whereof in reason is sufficient against childe-bearing ) but beyond all impediments , and aboue reason beleeueth it shall be so , resting and relying onely and wholly on Gods word for it . The vse of which notable and faithfull practice ( so wonderful in a woman ) must teach vs to rest on Gods word & promise , though we haue no reason so to doe : for example , When we see our friends , or childrens bodies , cast into the earth to feede wormes , burnt by fire , or eaten by fishes , reason saith , they are gone , they can neuer be againe . We haue Gods word and assured promise , The dead shall rise : with their bodies shall they rise , Esay . Wee must therefore beleeue it , if we will be of the faith of Sarah . God said to her ; Age and barronnesse shall haue a childe : she beleeued it . He saith to vs , Dust and rottennesse shall liue againe : nay , hee hath often said it ; and shall not our faith acknowledge the voice of our God , and beleeue it as she did ? But let vs come to personall promises , as hers was ( for this is generall ) : God hath promised grace and pardon to euery penitent and beleeuing soule ; yet no man is partaker of the sweetnesse hereof , without the bitternesse of many temptations to the contrary , giuing him occasions of doubting , and often euen of despairing of Gods fauour . What must a man doe in this case ? euen beleeue , though he feele no reason why to beleeue ; and hope aboue hope . Such was Abrahams and Sarahs faith . And for it , as they were registred in the Storie of Genesis : so both here and in the Romanes , Chap. 4. remembred againe , and commended for it . Now , suppose that thou , after thy comming to God by faith & repentance , fall into temptations of desertion , wherein to thy feeling , Gods heauy hand & wrath hath seized on thee , & the diuell layeth thy sins to thy charge , & tels thee thou art a damned wretch , for thou wert euer an hypocrite , and neuer hadst faith , & that therfore God is thy enemy ; In this case , wherein , in reason or in feeling , there is not the least hope of saluation : what must thou doe , despaire ? God forbid . For , that is the downfall into hell . No , but hope when there is no hope , keepe faith when there is no feeling . And to strengthen vs herein , remember the faith of Iob ( tried and sifted , so as fewe haue beene ) who though the arrowes of the almighty stucke in him , and the venome thereof drunke vp his spirits , Iob 6.4 . Yet euen then he beleeued : and would not giue ouer , nor let goe his hold , and said , Though thou bring me to dust , yet will I not forsake thee : no , though thou kill me , yet will I trust in thee . So , in the furie of temptations , when the venome of Gods wrath seemes to drinke vp our spirits , then must we beleeue : and in the pangs of death , when God seemes ready to kill vs , then must wee trust in him . In such cases is the life of faith to be shewed : when reason and feeling say , God is a terrible Iudge , faith must say , he is a mercifull Father . In our health , and welfare , and feeling of Gods fauour , this exhortation may seeme tedious : but if wee belong to GOD ; if it be not past already , the time is sure to come , when this doctrine will bee needefull for the best of vs all . Thus we see the excellencie of this womans faith : which is the more commended , by reason of these two so great hinderances . Now follow the effects of her faith , which are diuerse : some laide downe in this verse , and some in the next . Receiued strength to conceiue seede , And was deliuered of a childe . In these words are two effects : First , by power of her faith shee was inabled to conceiue : which afore she did not , though there were the same reasons in nature why she should . Secondly , shee was deliuered of a childe in her olde age , and that childe was Isaac : who is therefore called the promised seede , and the childe of the promise . Out of the consideration of these two , we may learne diuerse good instructions : for , seeing they are so neere a-kin in their natures , wee will speake of them both ioyntly together . First , here we may see , that nothing is so hard or difficult which God hath promised , but faith can compasse it , and bring it to performance . Christ b●d the blinde see , the lame to goe : he spake , they beleeued , and they were healed . So , here God promiseth a barren olde woman a childe , shee beleeueth , and loe , she conceiueth and brings forth a Sonne . The vse of this doctrine is for two sorts of people : First , many in our Church , being ignorant ; when they are moued to learne religion , answere : Alas they are simple , or not booke-learned , or they are dull , and heauy witted , or they be olde and weake ; and therefore they can learne nothing ; or if they doe , they cannot remember it . But heere is nothing but vaine excuses : For , they want not wit to learne religion , if they haue wit to buy and sell , to knowe a faire day from a foule , good meate from ill , deere from cheape , Winter from Sommer . If they haue wit to practice the ciuill actions of the world , they haue wit enough to conceiue the grounds of religion , and to get so much knowledge as may suffice for a ground of that faith , which will saue their soules : So that they want nothing , but grace and diligence to vse the meanes . To them therfore here is matter of good aduice . Let such a man learne but one promise of God out of the holy Scripture , as this ; Seeke first the Kingdome of God , and all things else shall be giuen vnto you , Math. 6.33 : or this ; Cast all your care on him , for he careth for you , 1. Pet. 5.7 : or this ; He that cōmeth vnto me , I cast him not away , Iohn 6.37 . or but this : Aske and ye shall haue , seeke and ye shall finde , Math. 7. Let him learne but one of these , & when they haue learned it , beleeue it , and let their soules daily feede on that faith ; And they shall see what will followe : euen a wonderfull blessing vpon that poore beginning . This their faith , will so content and please their hearts , that it will vrge them forward to get more , and will make them both desirous , & capable of more knowledge and grace ; and will make them euen hunger and thirst after knowledge and grace : ( whereas , he that knoweth no promise , nor beleeues it , contents himselfe in ignorance and errour ) . And this shall euery one finde , that will carefully vse the meanes that God appoints , and will begin to learne but one lesson at the first . For , as olde barren Sarah , beleeuing Gods promise , conceiues and brings forth : So , olde , simple , plaine , dull Country-men , beleeuing but one promise of Gods word , shall conceiue and bring forth daily more and more blessed fruites of knowledge and grace . Secondly , others who haue made better proceedings in religion , doe see their sinnes , and doe much bewaile them , but they cannot ouercome their corruptions : yea , many there are , to whom their sinnes , and inward corruptions are more greeuous , and burdensome , then all bodily wants or miseries in the world ; yet see they not how to conquer their corruptions : but ( alas ) are oftentimes foiled by them , to their great discomfort . Let these men know , the want of faith is the cause hereof ; for , that they doe not sufficiently ruminate , and consider the promises of God made in that behalfe , nor vse the meanes God hath appointed : to the vse whereof , hee hath annexed his promises of helpe against sinne . Let them therefore lay Gods word and promises vnto their consciences in holy and frequent meditations . Let them carefully vse the meanes God hath appointed , hearing and reading his word , receiuing the holy Communion , earnest and frequent Prayer , crauing also the prayers of others : and let them sharpen these holy exercises , by fasting , watching , holy conferences with others , visitations of others afflicted like themselues , oft reuealing their estate to their godly Pastors ▪ Let them continue thus doing , and rest confidently on the word and promise of God , with the stedfast foote of faith , and they shall see , that olde Sarah shall haue strength to conceiue : that is , that their poore soules shall receiue strength to tread vpon Sathan , to conquer their corruptions , & to conceiue & bring forth many worthy fruites of holinesse , to their ioy and comfort in their later experience ; as Isaac was to Sarah , in her elder age . The next doctrine , we may here learne , is ; That whereas Sarah , by her faith in Gods promise , conceiues and brings forth : therefore , children are the immediate blessing of the Lord : for , Sarah bare Isaac , not by any ordinary strength or power of nature , but through faith shee receiued strength to conceiue , &c. Neither is this so in her onely ( wherein there was a miraculous worke of Gods power ) but in all . Some are indeede barren by constitution , and these cannot conceiue , vnlesse by Gods power as Sarah did . But some haue no children , who in all naturall reason might conceiue . For , as God gaue the Lawe , and thereby a gift and power to encrease and multiply , Genesis 1.22 . So , he reserued the execution of it to himself , and power to alter or dispense , to adde , or diminish as it pleaseth him . Therefore saith the Psalmist , Psal. 127.3 . Lo , children are the inheritance of the Lord , and the fruite of the wombe is his reward : And speaking of them , Psal. 128.4 , he saith , Loe , thus shall he be blessed that feareth the Lord. The vse is , to teach Parents , therefore to bring them vp as Gods blessings , and not onely to giue them corporall necessities ( for so they doe their beasts ) but to nurture them in holy Discipline , by sowing the seedes of Religion in their hearts . If this they want , they haue nothing , though you leaue them Earledomes . And heerein is the saying true , Better vnborne then vntaught . The Lawe and power to encrease and multiplie , is giuen to beastes in their kinde , as well as to vs , Genesis 1. verse 22. Therefore vnlesse wee doe more then prouide for their bodies , wee differ little from them : but , make them know GOD , and so wee make them fellowes with the Angelles . If Parents did thus , it cannot bee expressed what blessinges would come thereby to Church and Common-wealth . Thirdly and lastly , let vs heere knowe and learne , that this holy Matron , Sarah , figureth vnto vs mysticallie the spirituall Hierusalem , the Church of GOD. Allego●ies are charily and sparingly to bee taught ; else much vnsounde Doctrine may cumber mennes consciences : but this is sound and sure ; for it is the Apostles , Galath . 4.23 , &c. By Agar and Sarah , other things are meant : for , these two mothers are two Testaments : Agar , shee which gendreth vnto bondage . Sarah , Hierusalem , which is free , and from aboue , and is the mother of vs all . Now , the resemblance betwixt naturall Sarah , the wife of Abraham , and mysticall Sarah the spouse of Christ the Church of God , stands in this ; that as she not by power in her selfe , but by Gods power , and faith in his promise bare Isaac : So , the Church our mother , bringeth forth children to God , onely by the power of Gods word and spirit . And therefore as Isaac is called the childe of Promise , and said , to be borne by promise , Galath . 4.23 . So , men regenerate and borne to the Church , are said , not to be borne of bloud , nor of the will of the flesh , nor of the will of man , but of God , Iohn 1.13 . And S. Iames saith , 1.18 . God , of his owne will , begat vs with the word of truth . Thus the word of God & the will , that is , the spirit of God , these two together beget children to the Church . The vse is , to teach vs all to honour the Church as our mother ; but to worship God alone , who is the father of our soule . The Church cannot make her selfe our mother , no● vs her children , when she will : but it is God that must speake the word , and then we are made , he must beget vs by the power of his spirit , and ministerie of his word . And further , let vs learne heere what account wee are to make of Gods holy word , which is the immortall seede of our regeneration , whereby wee are made Gods children , and heires of immortality . Thus much of the two first effects of her faith . The third is laid downe in the next verse : which because it is much stoode vpon by the holy Ghost , we will put it off till then , being therefore worthy our deeper consideration . And now followeth in the end of this verse , the fift and last point , which is , the Ground of her faith : Because she iudged him faithfull which had promised . The foundation , whereon she built this her faith , that she should haue a sonne , being barren and past age , was not the bare promise of God , so much , as the conceite or opinion shee had of him that promised . For , promises are not of value , so much by the things promised , though neuer so great or excellent ( for they may promise much , who can performe nothing : or though they can , yet wil recall their word in lightnesse and inconstancie ) as by the worthinesse of the party promising . We say in this world , we had rather haue some mens word , then other mens bond : and rather haue a little promised of some , then much of others . Now , such was the Iudgement that Sarah helde of him that promis●● : namely , GOD : She iudged him faithfull which had promised . Faithfull : that is , shee iudged him Able & willing to accomplish what-euer hee promised to her . So that the Grounds of our faith in God , and all his promises , must be a sure apprehension and knowledge of these two things in God ; 1. His ability , to make good what-euer passeth him in word . 2. His carefulnesse to doe it , when hee hath said it . Some wil promise any thing , though their abilities stretch not to performe : others are able enough , but haue no care of their word . But both these are in God ; all-sufficient ability , and most carefull willingnesse : So Sarah iudged of God , and therefore shee beleeued against reason : and so must wee doe , if wee will beleeue Gods word aright . Wee may reade , and heare , and knowe Gods word , and haue the points therein swimming in our heads : but if wee will constantly beleeue , with our hearts , his blessed promises , & in our consciences feare his threatnings , we must be fully perswaded of these two , to be in him . So are wee taught by Christ ( the wisedome of God ) in the Lords Prayer ( afore wee pray for any thing ) to bee resolued of Gods power and will ▪ to heare and helpe vs. He is our Father , therefore carefull and willing : he is in heauen , and therefore able to heare vs , and to giue vs all thinges , Math. 6.9 . And the same commendation here giuen to Sarah , is also giuen to Abraham , Rom. 4 ▪ 21. He doubted not , but beleeued aboue hope , &c. being fully assured , that he which had promised , was also able to doe it . The vse hereof vnto vs is double . First , to aduise and guide vs for our promises : not to be too recklesse , as some are , what we promise : but to consider aforehand , and if it be beyond our power , not to speake the word ( for Christian mens words must not be vaine ) and if we haue promised any thing lawfull and in our power , to be carefull to performe it . Thus to doe is to be a faithfull man , and is a good signe of a holy man and Gods childe : prouided this be so , First of all towards God , that wee make conscience of performing the great vow wee made in our baptisme , and all other serious & holy purposes of our heart made to God. For , otherwise , hee that breakes his vowe to God carelesly , by liuing profanely , hee may in worldly policy keepe ●is word , but he cannot doe it in conscience . The Church of Rome is foully faulty in this point , making no conscience of breaking promise and faith with vs , or any of our religion ; their nakednesse herein is discouered in the face of all Christendome : let them that are wi●e be warned of it . They make great ostentation of their vowes , and of their care to performe them , aboue any other religion : but it appeares hereby to be vile hypocrisie . For , if they were conscionably , and not politikely and formally carefull of their vowes of chastity , pouerty , & others , made to God , they could not but be likewise carefull of their promises made to men : for the one of these is the fountaine a●d roote of the other . But the neglect of the one , sheweth the formality and hypocrisie of the other . Let all that feare God , learne to make conscience of both these , in their religion and seruice of God , and in all their dealings with men in the world : that so the world may iudge vs faithfull men , when we haue promised . Secondly , let vs here learne how to helpe and strengthen our weake faith in the great promises of God. Wee haue a promise of saluation , Whosoeuer beleeueth in Christ , shall not perish , but haue life euerlasting . Of our resurrection , Dan. 12. They tha● sleepe i● the dust , shall rise againe . Of our glorification . Philip. 3.21 : The Lord Iesus shal change our vile bodies , and make them like to his owne glorious body . Of a new world , 2. Pet 3.13 . We looke for new heauens and a new earth , according to his promise . These be , as S. Peter calls them , great and pretious promises , 2. Pet. 1.4 . And surely it must be a great & pretious faith , that can constantly beleeue these . No better helpes of our faith can there be , then often and seriously to consider of the mercy and power of him that made them : if he be willing , and able , what can let the performance of them ? Let vs therefor● often say with holy Paul , Faithfull is hee which hath promised ▪ who will also doe it , 1. Thess. 5 : and with Sarah here , We iudge him faithfull which hath promised . Now followeth the last effect , in the next verse . And therefore sprang there of one , euen of one which was as dead , as many as the starres of the skie , in multitude , and as the sands of the seashore , which are innumerable . The third and last effect of Sarahs effect , is , that by this sonne Isaac , whom she conceiued , & brought forth by faith , she had a wonderfull great issue , and a posterity almost without number . This effect consists not of it selfe , but depends vpon the former . Her faith gaue her strength to conceiue Isaac , though she were barren : and to bring him forth , though she were olde and weake ; and so her faith brought him out , by whom shee was made the mother of many millions of men . The matter of this third effect , is the multitude of men , that came of Abraham , and Sarah , by Isaac . This posterity or multitude , is described by two arguments : 1. By the beginning or roote of it ; One that was as dead . 2. The quantity or greatnesse , laid downe ; 1. Generally to be a multitude and innumerable . 2. Particularly , by two comparisons : 1. As many as the starres in the skie . 2. As the sands by the seashore . The first point , is the roote and beginning of this multitude , in these words : And therefore sprang there of one , euen one that was as dead . One ; that is , one woman Sarah : or at the most , one couple , Abraham , and Sarah . And this one was no better then dead . Not dead properly and fully : for , none are so dead , whose soules and bodies are not separate : but , as dead , that is , as good as dead , or halfe dead ; meaning , that they were altogether vnfit for generation of children , the strength of nature being decayed in them ; Abraham being 100. and Sarah 90. yeares olde . And if this be true of Abraham , who was past age , how much more is it of Sarah , who was both past age , and was also barren in her best age ? Here we are to note and learne many things : First , Multitudes came of one . See here the powerfull , and yet the ordinary workes of God , to reare vp goodly & huge buildings , vpon small and weake foundations . So did he in the beginning , and euer since . Indeede , he made , at the first , thousands of starres , because they must be no more then at the first they were ; and millions of Angels , intending they shall not multiply ; he could also haue made millions of men in a moment : he would not , but onely one couple , Adam and Eue. And of them came the infinite race of mankinde : When sinne had made an end of that world , hee founded not the second that yet continueth , vpon a thousand couples ; but by three men and their wiues , hee multiplied the whole race of mankinde , which since haue growen from three , to millions of millions . And so here of one olde man , and a barren olde woman , spring innumerable multitudes . This , God doth to magnifie his owne power , in the eyes of the sonnes of men : and so he did also in matters heauenly . The number of Christians since Christ , that haue grown to millions , began in a poore number at the first . For , when Christ himselfe was ascended , the number of knowen beleeuers , was but 120. Acts 1.15 . The consideration hereof should teach vs all these duties ; First , not to measure God by our lengthes : nor to tye him to our rules , but to esteeme of his power and might , as we see it deserues : and to entertaine high and honourable thoughts of him & his Maiestie , who can reare vp so great workes , vpon so poore foundations . Secondly , not to despaire of our selues or our estates , though we think our selues neuer so weak , so poore , so sick , either in soule or body : but to remember him , that of one made multitudes to spring out . Therefore when thou art brought neuer so low , either in soule or body , by any miseries either inward or outward ; faint not , but goe forward in the strength of the Lord thy God. Particularly : If God haue afflicted thee with pouerty , that thou haue almost nothing to begin withall : or for thy soule , is thy knowledge in religion small , thy meanes poore , thy feeling of Gods fauour but weake ? yet faint not , but lay fast hold on Gods power & promise , vse carefully the holy means God hath ordained , remembring and relying on him , who made millions grow out of one : and assure thy self , that as Iob saith , Though thy beginnings be small , yet thy later endes shall greatly encrease . Secondly , obserue here how old persons are called halfe dead , or as good as dead ; & that is true of them many wayes . First , their yeares and dayes , limited them ▪ are as good as gone . For , suppose a man should be as sure to liue 100. yeares ; as the sunne is to runne all the day long his course , and at night to goe downe : Yet as when the sunne is past the height , and drawing downward , wee say it goeth fast downe , and the day hasteth away ; So , when a man is past his middle age , when the sunne of his life is past the noonsteede , he declineth daily , and draweth fast away , and the night of his life approacheth , with hast and much horrour , vnlesse he preuent it . Secondly , their strength & vitall powers , by which their life is continued , and their soules and bodies kept together , are so much weakened , that they are almost extinguished : whereby it comes to passe , an olde man may feele a manifest defect in all powers of minde and body . Thirdly , sicknesses or diseases grow vpon them in olde age : and as their strength faileth , so the force of diseases is redoubled on them : and looke what diseases haue lurked in their bodies , which either naturally were bred in them , or accidentally taken , they now shew themselues more sensibly ; and the weaker a man is , the stronger is his sicknesse . In these three respects , an olde man or woman is as good as dead . The vse hereof is profitable . First , they must therefore be aduised to prepare themselues for death . Euery man is to prepare , I confesse : then if euerie man , especially they that be olde : The young man may die , the olde man must die : the youngest cannot liue alwayes , the olde man cannot liue long ; the aged mans graue is as it were made already , & his one foote is in it . And this is not mans conceit alone , but Gods own iudgement , who as we see here , calls an olde man as good as dead : and that not so much in regard , that he is sure to die , as that he is neere it : Therefore as euery man , young or olde , is to make ready , because his time is vnknowne , and no man is sure , that hee shall liue to be olde , and as the Psalmist singeth , Euery man in his best estate is altogether vaenity , Psal. 39.6 : So , especially he to whom God hath beene so gracious , as to let him see olde age , he should thinke of nothing but his end , & prepare euery day to die in the Lord. His gray haires , his wrinkled skin , his withered face , his ill stomack , his weak memorie , his crooked body , and the manifest & most sensible alteration and decay of his whole state of minde and body , should hourely all cry in his eares , I am halfe dead , I will therefore prepare to die in the Lord. It is therefore a miserable sight to see , that those who of all men should be most willing to die , are for the most part most desirous to liue . And those who should be most readie to die , are generally , most ignorant , most couetous , and their hearts most of all wedded to the earth , and earthly things . Secondly olde persons must heere learne S. Pauls lesson : 2. Corinth . 4. That as the outward man perisheth , so the inward man may be renued daily . The outward man is the bodie : the inward man is the soule and the grace of God in it . They must therefore labour , that as the strength of their bodies decay , so the grace of GOD in their soules may quicken and reuiue . But alas , the common practice is contrarie . For olde men haue generally so misspent their youthes , and in their olde age are partly so backward , partly so vnfit to learne religion , that when they come to their death-beds , they are then to be Catechised in the very principles of religion : so that when as the body is halfe dead , religion hath no being in them ; and when the body is a dying , religion and grace scarce begins to liue in them : such men cast all vpon a desperate point . But let them that desire a ioyfull departure , thinke of these thinges afore-hand : and as yeares draw on , and so draw life to his end , and the body to the graue ; so let them weane their hearts from the world , and lift them vp to GOD , and so spend their last dayes in getting knowledge , and in seruing God : that when their bodies are weakest and fittest for the earth , their soules may be the holiest , and ripest for heauen . To such men shall it neuer be discomfort to see their bodies halfe dead , when for recompence thereof , they finde their soules halfe in heauen . Thus we see the roote or foundotion of this posterity , how poore and weake it was . Now let vs come to the greatnesse of it . Thereof sprang as many in number , &c. This one , olde couple , Abraham and Sarah , are made by Gods power , the father & mother of many nations : and he and she , of whom the world would haue pronounced , they should not haue left a name vpō the earth , haue now millions of childrē that sprang out of them . Here we may learn , That though GOD worke ordinarily , according to the course of Nature , which himselfe hath established ; yet that he is not bound to it , nor will be : hee bound it , therefore there is no reason it should binde him . Here we may see the power and prerogatiue of Gods Maiestie . As in the beginning he made to be , those things which were not : so still he calleth things that are not as though they were . Rom. 4.17 : and turneth and altreth the state and nature of his creatures as pleaseth him . He can take life from the liuing man , and leaue him dead , hee can giue life to the dead man , & make him liue againe . So hath he dealt for the body , and for the soule he hath beene no lesse wonderfull . Saul , of a bloudy persecuter , he cā make a zealous Preacher , Acts 9 , euen a glorious instrument , and a chosen vessell to carie his name vnto the Gentiles , euen hee who thought to haue blotted out the name of Christ , and all that call on that name from vnder heauen , Acts 9.14 . Rahab , a harlot , & a cōmon woman , yet by Gods work so far altred , that her faith is here registred in the 31. ver . amongst the most excellent beleeuers that haue bin in the world . Let this teach vs , whē we see our own sins , how hideous & monstrous they be , yet not to despaire . And whē we see other men liue in extream dissolutenes , yet not to iudge of them before the time : but euen then , with hope and comfort , remember that God who quickneth the dead , and calleth things that are not as though they were . And in that hope let vs perswade our selues , that he may quicken our dead hearts , and reuiue vs by his grace . And therefore in that hope , let vs raise vp our selues , to vse all holy meanes , of Gods Word , Sacraments , and Prayer : which if we carefully and continually doe , wee shall see wonders wrought in vs ; that as they saide of Paul , This man preacheth the faith which afore he destroyed , and therefore glorified God for him , Galath : 1.22.23 : So shall men say of vs , This man hates the profanenesse that afore he liued in , and loues the religion that afore hee mocked . Such miracles will the Lord worke in vs , if with faith and diligence wee vse the holy meanes ; that so all that see vs , shall Glorifie GOD for vs. Thus wee see generally how great the issue and posterity of Sarah was . But it is more particularly inlarged by two comparisons : As many as the starres , in the skie , or as the sands by the sea shore , which are innumerable . His comparisons are two : One taken from the heauens , as many as the starres in the skie . The other , from the earth , as the sands in the Sea. And these two are vsed by the holy Ghost , being things of incredible number , to expresse the multitude of the Israelites , that came all from Sarah . Not but that other things also are of as great number ; as , the drops of water , dust of the earth , & hairs of mens heads , &c : but these two are most common , and prouerbiall phrases , whereby to expresse a multitude . And againe , the starres of the skie are rather named then any other , because God himself in the beginning pleased to vse it to Abraham , when he had neuer a childe , Gen. 15.8 . God caried Abraham forth in the night , and bad him count the starres if he could , and said , so shall thy seede be . And Moses afterwards vseth the same comparison , Deut. 10.22 . Our Fathers went downe into Egypt 70. persons , and now the Lord hath made vs as the starres of the skie in multitude . Now because all men are not Astronomers , as Abraham and Moses were , and that ignorant men might say , they can perceiue no such matter in the starres : Therefore hee vseth another comparison , which euery Country-man may discerne how innumerable they be ; namely , the sands of the Sea-shore : And least any should say , I dwell in the mid-land Country , and neuer saw the sea sand , and am ignorant , and so cannot iudge of the starres : therefore to put him out of doubt , the holy Ghost assures him in the end of the verse , that they are both innumerable ; that is not in themselues , or to God , but in regard of man , and mans skill vnable to be counted . Concerning these two comparisons , let vs obserue the manner or the phrase of speech in them vsed : Secondly , the matter in them intended . For the first , wee are to knowe , that the speech is not proper , but figuratiue : For properly , they were not as manie as the starres , or as the sands : neither are the starres or sands innumerable : but it is a figure called by the Rhetoricians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is an excesse of finenesse of speech , or an excessiue elegancie . And as it is ordinarie in all Writers , and euen in common speech : so it is not refused by the holy Ghost , but vsed both heere , and in the two forenamed places : and the like also of the same nature ( but in other phrases ) in other places , as Saint Iohn , 21.25 . I suppose , saith hee , if all the sayings and doings of Christ were written , the world could not containe the bookes that would be written . Meaning , they would be exceeding many , and more then would be needefull for saluation . And Deuteronomie , 9. verse 1. Moses saith , That the Cities of the Canaanites were great , and walled vp to heauen . Meaning , that they were very high , and so high as was possible for Cities walles to be , and as was impossible to haue beene scaled in all mennes reason , had not GOD fought for them . These and such like are common in the Scripture : and seeing wee allowe that libertie to all Writers , and to our selues in common speeche , no reason to denie it to the Scripture , which was written for all mens vnderstanding , and therfore in such phrases as are vsuall and ordinarie with all men . And the like liberty is heere taken also in another figure , as many as the sands by the shore of the sea : the word properly signifieth , and soundeth , the lippe of the Sea. Now the sea hath no lippe , but it is a speech taken or borrowed from man or beast who haue lippes , and the sea shore resembleth a lippe . For , looke what a lippe is to them , the shores are to the sea : as the two lippes doe inclose the mouth : so the two shores on both sides doe inclose the Sea , which lieth as in a mouth betwixt them . From hence we may learne profitable instructions : First , that therefore Rhetoricke is a warrantable , good , and lawfull Art ; and it ariseth thus : That which the holy Ghost practiceth , must needes be not onely not euill , but good and warrantable . But the holy Ghost vseth and practiceth Rhetoricke , heere and in many places else of the Scripture . Therefore it is a good and lawfull Arte. The proposition is vndoubted , the assumption is cleare both by these places , and almost the whole body of the Scripture : many of Saint Pauls Epistles , many of Christes owne Sermons , Saint Iohns Gospell , many of the Prophets , especially Esayah haue as much and as elegant Rhetoricke in them , as any VVriters in the vvorlde ; and , beside all other vertue and Diuine power in them , doe euen for figures and ornaments of Arte , match any Oratours , that haue vvritten in the Greekes or Latines . Nor would it bee anie hard taske to vndertake to prooue , and illustrate euery approued rule of Rhetorick , out of some part of Scripture . Now if it be lawfull to practice the rules of Rhetorick , then is it lawfull also to collect those rules together , to pen them , and to make an Art of them . They therefore that holding the contrary , doe say , or teach , or write , it is vnlawfull , goe against the streame , and common practice of the Scripture , and rules of common reason . Secondly , heere it is apparant , that in preaching Gods word , it is lawfull , and warrātable for a Minister to vse Rhetoricke and eloquence . And the reason is good : for that which the holy Ghost vseth in penning of the Scripture , the same may Gods Ministers vse also in preaching the same . They therefore that denie that liberty to Ministers , are too rough and rugged , and pull out of the hand of the Ministers , one of his weapons , & out of the wings of the Scripture one of her feathers . Yet we must know , that all , or any kinde of eloquence is not permitted to a Christian Minister : For , S. Paul saith , 1. Cor. 2.13 . Wee speake the words of God , not in the words which mans wisedome teacheth , but which the holy Ghost teacheth , cōparing spirituall things with spirituall things : So that there is a holy , a sanctified , a spirituall eloquence , an eloquence fit for spirituall things , and that eloquence must be vsed . As the Israelites might marie the Midianite women , whom they had taken in warre , but not til they had purified them , Numb . 31.18.19 . And more plainly and particularly , Deut. 21.11.12.13 . Moses explaneth what that purifying is : And thou shalt bring her home into thine house , and shee shall shaue her head , and pare her nailes , and put off the garment shee was taken in , and then thou maist marie her : So , humane eloquence must be brought home to diuinitie , and be pared and shaued with spirituall wisedome , and then may lawfully and profitably be vsed . For our more speciall direction heerein , these cautions may be obserued . First , the more naturall it is , and the lesse affected , the more commendable is it in the doer , and more profitable to the hearer . Secondly , it must be graue , sober , and modest ; remembring the height and holinesse of the place a man stands in , and of the worke he doth . Therefore it must not consist in telling strange tales , or vsing such gestures or words , manner , or matter , as may moue laughing , and smiling in the Auditors . There may be wit in such doing : but it can hardly be the sanctified and spirituall eloquence , which S. Paul there speakes of . Thirdly , it must be such as may be a helpe , and not a hinderance to the vnderstanding of Gods word : for , it is a damosell to Diuinitie , but not her Mistresse . Gods word therefore must not bow and bende to her ; much lesse be wrung and wrested to her , but she to Gods word . It must in a word be such , as may most liuely , purely , plainly , and significantly expresse the meaning of Gods word . Therefore a man must endeuour that all his speech be in one language , at least in such as his hearers vnderstand : for else if he speake the body of his speech in one , and peece out the members in other , which the people vnderstand not ; hee may indeede in his owne spirit speake mysteries , but to the hearer he speaketh parables . And to his owne vnderstanding , he may preach well , but the hearer is not edified : as the Apostle saith , 1. Cor. 14.2.17 . Therefore let not eloquence , be a hinderance to the vnderstanding of the hearers , which GOD hath ordained to be a helpe and furtherance . And with these or such like qualifications , eloquence may be vsed , with good warrant , and much profit . And for cautions or qualifications heerein , hardly can any man set-downe better rules , then euery mans conscience will vnto himselfe . Thirdly , inasmuch as the holy Ghost here and else-where vseth so much Rhetoricke , Diuines may learne where the fountaine of Christian eloquence is ; namely , in the Scriptures of the olde and new Testament . Which being compi●ed by the wisdome of God , wee are to assure our selues , they containe in them true wisdome of all sorts . Precepts of Rhetorick ▪ I confesse , are to be learned out of other books , which purposely doe ●each them ; but the practice of those rules in examples , can be no where better , than in Moses , the Prophets , and the Euangelists . And this must needes follow vpon that , that hath already beene granted . For if we yield , that Rhetoricke is good , and lawfull , and practiced in the scripture ; then it must needs followe , that it is there practiced in the best manner : for shall the Diuinitie there taught be the soundest ? the Historie there reported , the truest ? the conclusions of Philosophie , Astronomy , Geometrie , Arithmeticke , Cosmographie , and Physicke , there deliuered , the surest ? the Musicke there practiced , the exactest ? the Logycke there practiced , the sharpest ? the Lawes there enacted , the iustest ? and shall not the Rhetoricke there practiced , bee the purest ? Surely , if Moses had written a booke of his owne , as he was a meere man , and as he was Moses brought vp in Egypt : or Paul writ a booke , as hee was a Pharisie , and Doctor of the Law ; they would both haue beene full of all excellent learning : for Paul was brought vp , at the foote of Gamaliel , Acts 22.3 . And Moses was exceedingly learned in all the learning of the Egyptians , and mighty in word and deed , Acts 7.22 . Shall they then bee the Secretaries of the most high God , the fountaine of wisdome , and learning ; and shall not their bookes bee filled with the most excellent learning in all kinds ? Doubtlesse , who euer searcheth it , shall finde it to be so . Seeing therefore , Eloquence is lawfull , and that Preachers may lawfully vse it ; let them also knowe , where to haue it : let them study Gods Bookes , and there they shall finde not onely Diuinitie , but knowledge and learning of all sorts , and that most exquisite : and as excellent patternes and presidents of Eloquence , as are to bee found in any Authors in the world . And let them , if they would preach with spirituall power , and eloquence ; looke how Moses , the Prophets , our Sauiour Christ , and his Apostles preached ▪ for , to follow them is the true way . Thus wee see the manner here vsed by the holy Ghost , in these two comparisons , to describe the greatnesse of this her posteritie . Now , the matter in them contained is , that here is the performance of one of the greatest promises made to Abraham . The promise is , Genes . 22.17 , I will surely blesse thee , and greatly multiply thy seede , as the starres in the heauen , and as the sands by the sea shoare . There is the promise ; and beholde here the performance , in the very same wordes , and that most true and effectuall : For , at the time when the holy Ghost wrote these words , the Israelites were multiplied to many millions ; yea to a number past number . So that here we learne , God is true in all his promises , bee they neuer so great or wonderfull . If hee speake the word , if the promise passe him , it is sure : Heauen and earth shall rather passe away , than any one piece of his promise shall faile . The vse is to teach vs , first , to beleeue God when hee promiseth , what-euer it bee ▪ for , hee is worthy to bee beleeued , who neuer failed to performe what he promised . He promised these Millions to Abraham , when hee had but one childe ; nay when he had neuer a one : Genes . 15.8 : And Abraham beleeued . Such a faith was excellent indeede , and deserues eternall commendation ( as here it hath ) . Let vs be children of this faithfull Abraham , and the rather , seeing wee see the performance ; which he sawe not . Wee thinke it a disgrace , if wee bee not beleeued ; especially , if wee doe vse to keepe our word : Let vs then knowe thereby , what dishonour it is to the Lord , not to beleeue him , which neuer failed in the performance to any creature . Secondly , we must here learn of God to be true and faithfull in our words and promises . God spake plainly , and deceaued not Abraham : and after at the time performed it ; So must we deale plainely and simply in our words and bargaines , and thinke that to deceiue and ouer-reach by craftie words , and double meanings , and equiuocall phrases are not beseeming Christianity . And we must make conscience of a lie , else we are like the diuell and not God. Also a Christian man must take heede what , how , and to whom he promiseth : but hauing promised , he must performe , though it be losse or harme to himselfe : if it be not wrong to God , or to the Church , or State. Wrong to himselfe must not hinder him from performance . Christian mens words must not be vaine , they should be as good as bonds ; though I know it is lawfull , and very conuenient in regard of mortality , to take such kind of assurances . Lastly , Abraham had the promise his seed should bee so , Gen. 15.8 . And here we see it is so , but he himself saw it not : so that Abraham had the promise , and we the performance . So Adam had the promise of the Messias , but wee see it performed : The Patriarkes , and Prophets , the promise of the calling of the Gentiles , but we see it performed . See heere the glory of the Church vnder the New Testament aboue the olde . This must teach vs to be so much better then they , as God is better to vs , then hee was to them : and to excell them in faith , and all other vertues of holinesse ; or else their faith , and their holy obedience shall turne to our greater condemnation , which haue had so farre greater cause , to beleeue and obey God , and so farre better means than they . Which , if it be so ; then alas what will become of them , who come behinde them ; nay haue no care to followe them in their faith , nor holinesse , nor any duties of holy obedience . Thus much for the Example of this holy womans faith : and of the commendation thereof . Now before he come to any more particular examples of faith , the holy Ghost giues a generall commendation of the faith of all those ioyntly which are spoken of already . VERSE 13. All these died in faith , and receiued not the promises , but saw them afarre off , and beleeued them ; and receiued them thankefully , and confessed that they were strangers and pilgrimes on the earth . HItherto the Holy Ghost hath particularly commended the faith of diuers holy beleeuers . Now from this verse to the 17. hee doth generally commend the faith of Abraham , Sarah , Isaac , and Iaacob together ; yet not so much their faith , as the durance and constancy of their faith . Particularly the points are two . 1. Is laid downe their constancy and continuance ; All these died in faith . 2. That constancy is set fourth by foure effects : 1. They receiued not the promises , but saw them afarre off . 2. They beleeued them . 3. Receiued them thankefully . 4. Professed themselues strangers and pilgrimes on the earth . The first point touching these beleeuers is ; that as they begun , so they held on : as they liued , so they died in faith . All these died in faith . The trueth of the matter , in the words , may be referred to all afore going , sauing Enoch ; who died not ; yet he continued also constant in his faith , and in that faith was taken vp : but as for Abel and Noah , they died in faith . Yet I take it , that principally and directly ▪ the holy Ghost intended no more than these foure I named : and my reason is , because the particular effects in this verse , and the points whereby this their constācy is amplified in the three verses followwing , adoe all agree , especially with these foure ; and not so properly with Abel , or Noah : so that I take , he meaneth by all these , all these men that liued in the second world , since the flood . All these died in faith ; that is , in assurance that the promises , made vnto them , should bee performed in Gods good time . These promises were principally these two ; 1. Saluation by the Messias . 2. The possession of the Land of Canaan . In this faith they died ; that is , they held it ( through all as●aults and temptations to the contrary ) euen to the last gaspe , and died therein . In this their practice , is commended vnto vs a most worthy lesson of Christianitie ; namely , that wee must so liue , that we may die in faith . Many say they liue in faith : and it is well if they doe so ; but the maine point is , to die in faith . There is none so ill , but howsoeuer he liues , yet hee would die well : If hee would die well , hee must die in faith . For miserable is the death , that is without faith . And herein faith and hope differ from other graces of God ; Loue , ioy , zeale , holinesse , and all other graces are imperfect here , and are perfected in heauen : but faith and hope are perfected at our deaths ; they are not in the other world , for there is nothing then to be beleeued , nor hoped for , seeing we then doe inioy all things : but as they are begunne in our life , at our regeneration , so they be made perfect when wee die ; and they shine most gloriously in the last and greatest combate of all , which is , at the houre of death . So that the death of a Christian , which is the gate to glory , is to die in faith . Besides , as life leaues vs , death finds vs ; and as death leaues vs , the last iudgement finds vs : and as it leaues vs , so wee continue for euer and euer without recouerie or alteration . Now to die in faith , is to die in an assured estate of glory and happinesse ; which is that , that euery man desireth : therfore , as we all desire it , so let vs die in faith , and we shal attaine vnto it . Saint Paul tels vs , 1. Corinth . 15.55 , Death is a terrible serpent , for he hath a poisoned sting : Now when we die , we are to encounter with this hideous and fearefull serpent . He is fearefull euery way , but especially for his sting ; that sting is our sinne : and this sting is not taken away , nor the force of it quenched , but by true faith , which quencheth all the fierie darts of the diuell , Ephes. 6. If therefore wee would bee able to encounter with this great enemie ( in the conquering of whom who stands our happinesse ; and by whom , to be conquered , is our eternall miserie ) wee must then so arme our selues with faith , that wee may die in faith ; for hee that dieth in faith , that faith of his kils his sinnes , and conquers death : but he that dieth without faith , death and sin seize on him , and his sinnes liue for euer , and his miserie by them . Now , if we would die in faith , we must liue in faith ; else it is not to be expected : For , so these holy Patriarchs liued long in this faith , wherein they died . For , their holy liues shewed plainely , that they liued in that faith , which ( the Apostle saith ) doth purifie our hearts , Act. 15.9 . Now , if wee would liue in true faith , the meanes to attaine it , set downe by Gods word , are these ; First , wee must labour to get knowledge of the fundamentall points of religion ; of God , of the Creation , the Fall , the immortalitie of the Soule , the two Couenants , of workes by the Lawe , of Grace by the Mediator ; and such other substantiall points , touching God , his Word , Sacraments , Law , Gospel , Praier , good Workes , &c. as the Scriptures , and the Creeds , and Catechismes , out of the scripture doe yeeld vnto vs. Herein , the case of the common people of all nations , is miserable . In Poperie , their Clergie is so fat and full , they will not : In our Churches , the Ministerie ( a great part of it ) so poore , and ill prouided for , they cannot teach . Betwixt both , the people of the world do perish for lacke of knowledge ; for how can they but perish , that die not in faith ? How can they die so , that liue not in faith ? And how can they euer haue faith , that haue no knowledge , seeing knowledge is the foundation of faith ? Therefore , it needes the helpe of those that may , and the praiers of all ; that our Church may haue Teachers ▪ and our people Catechisers : for without learning the Catechisme , it is impossible to learne religion . Secondly , when wee haue got knowledge , and so laid the foundation ; then must we learne the promises of God for saluation , and we must hide them in our hearts , as the Iewels of life and saluation . We must beleeue them to be true and effectuall , to all that will take hold of them : and wee our selues , must therefore take hold of them , and apply them to our soules . Thirdly , after both these , wee must conforme our selues throughout ( heart , and life ) vnto the holy lawes of God : we must leaue all bad waies , and vngodly courses , though they be neuer so deare vnto vs , or so commō in the world ; and must make conscience of all sinne , and endeauour to doe all duties to God and man. The first of these , is the ground of faith : the second , is faith it selfe : the last , the fruit and effect of it , and an assured testimony of it to God , to his Church , and to a mans owne conscience . And to doe these three things , is to walke in the olde and holy way ▪ consecrated by Christs blood , and troden in by all the holy Fathers : and Popery , nor any other religion can appoint so ●a●e , so sure , nor so direct a way . Thus liued Abraham , Sarah , Isaac , and Iaacob ; and after this course they died in faith , and now liue in glory : and so shall we with them , if wee will liue in faith , as they did ; but else , we may long looke for heauen , before wee come there . Indeed , God can make a man that liued not in faith , die in faith : but , the matter is not what he can doe , but what is his ordinary course ; & that is this : They that liue in faith , die in faith . Therfore , let vs take the ordinary course , and repent , and turne betimes , and liue the life of faith ; and leaue late repentance to them that thinke it but a sport to venture a soule : that course may speed ; but this course is sure to speed : he that liues in sin , may happe to die in faith ; but he that liues in faith , is sure to die in faith , and to liue in glory for euer . Secondly , obserue how it is said , All these died in faith : not some , but all ▪ Abraham , the father , and the roote , and with him , the wife , the child , and the grand-child : behold a true noble blood , a holy kinred , a blessed generation : worthy is Abraham of all the honour hee hath , who was the roote of such a noble and blessed brood . And worthy are Isaac and Iaacob of so good a father , who stained not their blood , by forsaking their faith ; but held it , as they receiued it , and liued and died in it . Let this teach vs , first , if we bee fathers , to shine before our children , in a holy religion , true faith , and good life ; and it is great hope that our wiues and children will follow vs in the same . Secondly , if wee be sonnes , to looke which of our fore-fathers and auncestors imbraced the most holy religion ; and to choose , and liue , and die in their faith . Most of our yong Papists can say no more for their religion , but this ; my father and grand-father were of that religion . But they must looke to all their fore-fathers : Isaac and Iaacob would not be of their great grand-fathers ( Nahors or Terahs ) religion , but of their father Abrahams : and Abraham himselfe , would not be of his father Terahs , or his grand father Nahors religion ; but he went vp a great deale higher , to his fore-fathers to the tenth generation , Noah and Shem , and imbraced their religion . So that we see , it is nothing to say , I am of my fathers , or grand-fathers religion ; vnlesse first I prooue that theirs was of God : and then hee is a Noble Christian man , which knowing that , will not forsake it , but will liue and die in it . Thirdly , see here , true honour and gentry , is to liue and die in the true faith , and holy religion of our auncestors : here is the fountaine of honour , to doe as these did . Abraham perceiues he is wrong , and erred with his fathers ; hee therefore leaues his fathers and grand-fathers religion , & goeth vp higher , and takes a better . Isaac his sonne , makes himselfe heire , not of his land alone ; but of his fathers religion also : Iaacob the grand-childe , follows both , and dieth in faith with them . Behold here Iaacob , a true gentleman in blood ; his holinesse and religion is in the third descent : Let vs all learne to adorne our gentilitie and nobilitie with these ensignes of true honour . And let all them , that shame to staine their blood by treasons , or misdemeanors ; shame also , to let their forefathers religion , holinesse , or vertues , faile in them : but let them all so liue in them , that with Iaacob they may die in their fathers faith . Lastly , obserue how it is said , they died in faith : they afore liued in it ; but now their principall commendation is , they died in it . Let vs learne here , to hold on in a good course , when we haue entred into it ; for constancy and continuance is the true commendatiō : he that dieth in faith , is he that receiues the crowne . To this ende , let vs stirre vp our selues , with the Apostles exhortation , Galath . 6.9 , Let vs not be weary of well doing , for in due time we shall reape , if wee faint not . And further , let this teach vs all to choose that faith to liue in ( with these holy Patriarchs ) that wee may boldly die in . It is a true obseruation , that Poperie is a good religion to liue in , but ours to die in . The Papists vsurpe this saying , and turne it the contrary way ; but they haue as much right to it , as the thiefe to the true mans purse . The liberty , the pardons , dispensations , sanctuaries , the pompe and outward glory of their Church ; and their fasting & outward austerities , beeing fowle and fained hypocrisies , and indeede , open licentiousnesse : these and many things more , may allure any naturall man in the world , to liue in their religion ; but when they come to die , then they all know , and some confesse , it is surest and safest to die in our religion . Let vs therefore , cheerefully , and comfortably , liue in that religion , and faith , wherein wee may so boldly die , that euen our aduersaries confesse it to be safest . Now follow the foure effects , and fruits of their faith . The first is this : that They receiued not the promises , but saw them afarre off . By Promises , we vnderstād , first ▪ the promises of the Land of Canaan . Secondly , the spirituall promises of the kingdome of Christ. These they did not receiue ; that is , fully ; thogh in part they did : for , true faith doth alwaies receiue , apprehend , and apply vnto it selfe truely , though not fully , the thing promised . God said , hee would giue them the Land of Canaan : but they did not fully enioy and possesse it : So likewise , the Messias was promised vnto them ; but they neuer saw his comming in the flesh , and yet they beleeued Gods promise , and died in that faith . Where wee may see , the inuincible force of their faith , that cleaued fast vnto the promise of God , euen vnto death ; though they neuer enioyed the things promised in this life : which plainely condemnes our age of vnbeleefe , for we haue more accomplished vnto vs , than euer they had . Abraham neuer saw Christ , but afarre off ; yet wee haue him exhibited in the flesh : we see and knowe hee liued and died , rose againe , and ascended , and now makes continuall intercession for vs and we haue the true sacraments , which shall last for euer pledges of him , and of life euerlasting by him . And for temporall promises , wee haue farre more accomplished vnto vs , than euer he had . But though wee goe before Abraham in the fruition of Gods promises , yet we come farre behinde him in beleefe ; for faith worketh by loue , and loue is seene in true obedience : but generally , this is too true , men make no conscience of obedience ; which sheweth vndoubtedly , that there is little sound faith among vs. And it may be feared , that these notable men , Abraham , Isaac , and Iaacob , shall stand in iudgement against vs , to our further condemnation ; for they neuer receiued the accomplishing of Gods promises , and yet they beleeued : but we doe see the same fulfilled & exhibited vnto vs , and yet we will not beleeue . But saw them afarre off . Here is the propertie of their faith , and the power of it ; the promises were afarre off , and yet they saw them . The phrase here vsed , is borrowed from Mariners : who beeing far on the sea ▪ cannot descrie towns , and coasts afarre off , but only by help of some tower or hie place , which their eie will sooner discerne , thogh it be afarre off : And so Abraham , Sarah , Isaac , and Iaacob , beeing long before the day of Christs incarnation , could not other waies see Christ , but afarre off , by the eie of faith , in the promises of the Messias : for , this is the propertie of faith , to make a thing absent , to be present , after a sort ; Faith beeing the ground of things hoped for , and the euidence of things which are not seene . Here then wee may learne a difference betweene the Church in the olde Testament , and in the newe . Wee in the newe Testament , haue greater measure of knowledge , more liuely discerning of the Messias , and a clearer light of vnderstanding , in the mystery of our saluation by Christ ; than the Church had , vnder the olde Testament : howsoeuer they excelled in faith , yet in the knowledge , and discerning of Christ , they were inferiour vnto vs. And therfore , the Lord made this promise to the time of the Gospel , long before ; that thē the earth shall be ful of the knowledg of the Lord , as the waters that couer the sea . And Saint Paul prooues this performed , when he affirmeth of the Church of the new Testament , 2. Corinth . 3.18 . But all wee as in a mirrour behold the glory of the Lord , with open face . And Christ , Ioh. 6.45 . They shall be all taught of God. If this bee true , that knowledge should so abound in the time of the Gospell ; then all ignorant persons of this latter age of the world must knowe , that they haue much to answer for at the day of iudgment : for , God in the new testament hath made his Church to abound in knowledge , so that their ignorance ( for which they thinke God will hold them excused ) shall be a bill of inditement against them at the last day , to their further condemnation : because the light of the Gospell is so clearely , and plentifully reuealed in these dayes ; that whereas the most excellent Patriarchs of all , could then but see Christ afarre off , the most simple may now see him neere vnto them . Again , where is more knowledge , there should be more obedience : therefore it concerneth all those that professe themselues to be Christians , & submit themselues to heare and learne the word of God taught vnto them ; not content themselues with bare knowledge , though it be neuer so much : But withall , to bring forth the fruites of obedience in their liues & cōuersations . For , though Abraham , Isaac , and Iacob , in regard of faith did goe farre before vs : yet seeing we haue more knowledge then they had in the Messias , we must labour to becom like vnto them in the obedience of our liues : Their faith was stronger then ours : but our obedience should be greater then theirs , because wee haue more cause to belieue then they . S. Paul saith , We all behold as in a mirror , the glory of the Lord with open face : And the end thereof is this , that we may be transformed into the same image from glory to glory , as by the spirit of the Lord. So that the more knowledge wee haue , the more sanctification wee ought to haue , and the more hatred of sinne , & more obedience to Gods commaundements . But , the more is the pitie , the case goeth farre otherwise with the world : for euen many among vs that are no Students by profession , haue great and commendable knowledge in religion . But where is the fruite hereof in holy obedience to the Lawes of God ? God by calling hath made vs a pleasant vine : but the sower Grapes of sinne , are our ordinarie fruite , they be the Grapes of gall ( as Moses saith ) . For Atheisme , blasphemie , contempt of Gods word and worship , with open profaning of Gods Sabaoth , doe euery where abound ; to omit the hainous crimes against the second table , as oppression , adultery , and bloud touching bloud : for all which , wee may iustly feare , that the Lord will either remoue his Candlesticke from vs , and so of a Church and people of God make vs no Church ; or else sweepe vs away by some fearefull iudgement , as with the besome of destruction , because we withhold the truth in vnrighteousnesse , Rom. 1.18 : For better it were not to haue knowen the way of righteousnesse , then to turne from the holy commaundement giuen vnto vs : let vs therefore ioyne with our knowledge obedience , that so wee may shew forth our faith in doing the duties of pietie vnto God , and of brotherly loue , and Christianity , vnto our brethren . Thus much of the first fruit of their faith . The second fruite of their faith is noted in these words ; And beleeued them : where , by beleeuing , wee must vnderstand not so much the act of faith , for that was noted before , as the growth and encrease of their faith ; for the word imports a confirmation of their hearts , and a resolution in assurance of the promises made vnto them : which is not vnusuall in Scripture : for Paul prayeth for the Churches who had true knowledge , faith , and loue , that they might encrease and abound therein more and more , Ephesians 3.16.17 . Philippians , 1.9.11 . Colossians 1.9.11 . Heere then wee may obserue in the example of these Patriarches , that it is the duty and property of euery true beleeuer , to goe forward and encrease in faith , till hee come to a full perswasion and assurance in Gods promises . All the giftes of GOD ( and therefore faith ) are the Lords talents , and euery true beleeuer is the Lords seruant , called to occupie therewith . Now GOD , hauing put his talent into any mans hand , doth require the encrease thereof , as the Parable shewes , Luke 19.13 . And this Paul teacheth : for , praying for the Ephesians , that they may goe on , and be strengthened by the spirit in the inner man , Ephesians 3.16 , he signifieth , that hee that doth truly beleeue in Christ , must goe on from grace to grace , till hee be a tall man in Christ : as a childe groweth from yeare to yeare , till hee come to bee a strong man. The nature of faith is like vnto fire , which will not goe out , so long as wood , or other fewell is put vnto it , but will take holde thereof , and growe vnto a greater flame : and so will faith growe vp to a full perswasion in all those that conscionablie apply themselues to the Worde and Prayer . But goes the case thus with vs in the matter of faith ? Nay verily , generally it is farre otherwise : for many among vs haue no regard of faith at all , but thinke they may liue as they lust , their good meaning will serue the turne : others , and those not a fewe , are so farre from going forward in faith , that they are euery day worse and worse , and still goe backward more and more . A third sort wee haue , that will heare the word , and receiue the Sacraments ; but yet their growth in grace is verie slender , they stand at a stay , and profit little . Now , howsoeuer it may be thought but a small fault , not to profit in Religion : yet vndoubtedly it is a fearefull Iudgement of GOD , when the hearers of the word in any congregation are daily taught , and doe not profit thereby : and therefore the holy Ghost noteth those women to be laden with sinne , which are euer learning , and yet neuer are able to come to the knowledge of the truth , 2. Timoth. 3.7 . If a childe lately borne , like not well , nor growe , when it hath good keeping : the common saying is , that it is a Changeling . So , if a man heare the word of God , and doe not encrease in knowledge , faith , and obedience , wee may most truly say of him , that hee is a spirituall Changeling : and therefore to auoide this fearefull iudgement of God , we must first labour for faith ; & hauing faith , encrease therein , and in other graces of God , till we come to be strong men in Christ. It is here said , that those Patriarchs encreased in faith : But it may be demaunded how , and by what meanes they did attaine hereto ? Answer . In the booke of Genesis , we may finde three wayes , whereby they were confirmed in the faith , and did growe vp in grace . The first meanes was from God himselfe ; for , when he had made his couenant with Abraham , mercifully renuing the same , during his life as occasion serued sundry times , he stayed not there , suffering it to die with Abraham : but when Abraham was dead , God renued his couenant with Isaac and Rebecka : and with Iacob also after them . Now the tongue of man cannot vtter , what a wonderfull furtherance it was vnto their faith , to haue the Lord himselfe to renue his gracious promises vnto them . The second meanes of encreasing their faith ▪ was , their holy conuersing one with another : for , the manner of the Patriarchs , was to teach and instruct their children , and to nurture them vp in the true worship and feare of God ; by which meanes they did not only implant Gods promises in the hearts of their children , but were themselues confirmed in the same : for , hee that teacheth another from a feeling heart , greatly strengtheneth his owne soule . Now God himselfe doth testifie this thing of Abraham , saying : I knowe him , that he will commaund his sonnes and his houshold after him , that they keepe the way of the Lord , to doe righteousnesse and iudgement . Now looke what Abraham herein did to Isaac , that no doubt did Isaac vnto Iacob . The third meanes to encrease their faith was , from each one to himself : for they gaue themselues often times in their owne persons to muse & meditate vpō the promises of God : so it is said of Isaac , that he went out to pray or to meditate in the field towards euening : and wee may perswade our selues it was concerning this and other promises of God , and the accomplishment thereof . And wee neede not to doubt , but that Abraham and Iaacob did the like . These are the means , by which these godly Patriarchs were strengthened in their faith . All which , must be marked of vs diligently , and put in practice : for , the cause why we heare the word often , and yet profit little by it , is chiefly this ; because the meanes by which men should growe vp in faith , are so slenderly vsed among vs. For , the first meanes , which is on Gods behalfe to man ; is through his great and vnspeakable mercy , plentifully affoorded in many parts of the Land , in the holy Ministerie of the gospell : wherin , Gods gratious promises of mercy , are opened and applied to mens hearts , and his iudgements against sinne , are sharpely denounced , to driue men to lay holde on Gods mercy in Christ. But , if wee regard the second meanes ; which is , mutuall instruction , of father to childe , of master to seruant ▪ and of one neighbour to another ; together with mutuall conference , about that we are taught : Or else , if wee regard the third meanes ; which is , priuate meditation vpon Gods word and promises taught vnto vs ( which meditation , is to a Christian soule , like the chewing of the cudde vnto a beast ; for , as chewing the cudde turnes that which was eaten , into true feeding ; so doth holy meditation , make Gods word , and promises , spirituall refreshing , by digesting them in the heart ) : If ( I say ) wee take a viewe of these two latter , wee shall finde them seldome vsed of very many , or not at all . Blessed be God , we neede not to doubt , but there bee some , who vse these meanes , with care , and reuerence : but alas , these some , are very fewe . And because this duty is so slackly performed ; hence it is , that though the couenant of mercy in Christ , be oft repeated , yet men reape little profit by it . So that we must learne to follow this notable practice of these godly Patriarchs , and looke what meanes they vsed for the increase of their faith ; the same also , must we vse , and that diligently : so shall we grow , and increase , and waxe strong in faith , as they did . The third fruit of their faith , is this ; And receiued them thankefully . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word in the originall signifieth , to salute ; and that not onely by speach , but any way else : as by imbracing , &c. and therefore in this place , is not vnfitly translated , And receiued them thankefully ; that is , they tooke them kindly at Gods hands . This is a notable fruit of faith , whereby they are commended ; that seeing the promises of God afarre off , did yet take them most kindly at Gods hands . But , here wee must consider , how they tooke them kindly : namely , by doing 2. things . 1. By an action of their heart . 2. By an action of their life . The action of their heart was this , that howsoeuer the promise was not accomplished in their daies ; yet they were wōderfully glad therof : for , our Sauiour Christ said to the Iewes , Your father Abrahā reioyced to see my day , & he saw it & was glad . It did Abrahams heart good to see Christ afarre off : and so we may safely thinke of Sarah , Isaac , and Iaacob , that their hearts were also rauished with ioy , to heare the wonderfull promise of God , concerning the Messias ; and to thinke of the most ioyful performance , which they knew should follow in due time . Secondly , they tooke this promise kindly , by the practice of their life ; for , when they came to any strange place ( as wee may often read in the story ) there they built vp altars , & offered sacrifice vnto God , and called on his name . All which they did , to testifie their inward ioy , & thankful acceptance of Gods promises in Christ , and of the promised Land ; thogh neither were accōplished in their daies . Now , as touching our selues , the same maine promises of God , that were made to Abraham , Isaac , and Iaacob , hath the Lord made and continued vnto vs : nay , we haue the same already accōplished ; & we see the same verified more euidently and plainely , than any of the Patriarchs did . Which being true , our duty is , to take the same much more thankefully , and kindly , at Gods hands , than they did or could doe ; because we haue more light and knowledge in the promises of God , than euer the Patriarchs had . But wee haue iust cause to bewaile the daies and times wherein we liue : for , whereas we should take the promises of God most ioyfully , and kindly ; the case is farre otherwise . For generally , it may be said of our nation and people that in regard of the mercies and promises of God , wee are an vnkinde people . And that this is true ( for the most part ) in all of vs , if we● will but a little examine the matter , we shall find too apparant , by many euidences : for first , let any of vs be brought to a place , where we may behold some vaine Enterlude , or Showe ; a man would not thinke how wonderfully we are rauished therewithall , so as we could find in our hearts to spend whole daies in beholding them . But let vs be brought to heare the Gospel of Christ , his holy word preached , and taught ; as it was vnto Abraham , Isaac , & Iaacob ( wherein they much reioyced ) and there we sit heauy and drowsie , so as the Word seems loathsome vnto vs , & one houre is so tedious , as we hardly hold it out without sleeping : and if it passe the houre a little , O how impatiently our nature takes it ! All which shew plainly , that we haue no such ioy to heare of Christ , and his mercifull promises , as these godly Patriarchs had : so that we are both hard hearted , & vnkind ; & altogether insensible of so great fauours of our God towards vs. Secondly , consider mens behauiour in Gods worship : It is euident , that the greatest part of people , worship God but in formall shew , for fashions sake . These godly Patriarchs , Abraham , &c. built altars in euery place where they came ▪ and offered sacrifice vnto God , to signifie their kindnesse , & willing heart , towards God for his promises . But now men worship God formally , not in way of thankefulnes ; but either because the Law cōpels them to it , or else because it is a custome , and order , which must be kept . For proofe thereof , take some one of the common sort , & aske him why he commeth into the congregation ? he will say , he commeth to doe as other men doe ; but what they doe , he knoweth not ; or what he himselfe ought to doe , he cannot tel , nor careth much to know . Others also come to worship God : but aske them how they doe it ? they will say , by saying ouer the ten Commandements , the Lords praier , and the beleefe . But , if the word be either preached , or read , they regard it not ; thinking that all Gods worship stands in the repeating of those three things . Which sheweth , that they worship God but for fashion sake , and with little more , than a plaine lip-labour . Another sort there are , which come neere to God with their lips , but their hearts are farre from him ; for though their bodies be present in the congregatiō , yet their hearts are wandring about their worldly businesse , or the works of sinne : so that we may truly say , God is not worshipped with faith , in the heart . And therefore wee are an vnkinde people , and quite degenerate from the faith of our fore-fathers , these holy Patriarchs , who receiued Gods promises so kindly , and thankfully . Thirdly , we haue the word of God daily preached and taught vnto vs : but how many be there that make conscience of obeying the same in their liues and callings ? Men doe come and heare , and should learne : but when they come home , they doe s●at contrary to that which is taught . Now there can be no greater vnthankfulnesse nor vnkindnesse towards Gods then this , that men should heare and not obey ; for disobedience is as the sinne of witchcraft : nay , the Lord himselfe saith , that he that maketh no conscience of obedience in his life , is in his actions of Gods worship , no more acceptable vnto God , then a murtherer is when he kills a man. Wherefore , seeing obedience is so rare to be found among vs , and disobedience aboundeth euery where , it is a plaine argument , that we take not the promises of God kindly nor thankfully at his hands : for if we did , we would at least endeauour our selues , to doe what God commaunds in his Law , and desireth in his Gospell , and so be thankfull vnto GOD for his mercies , shewing forth our thankfulnesse by our obedience . So that it standeth vs in hand euery man to looke vnto himselfe for his owne part , seeing God hath giuen vs his Gospell the meanes of our saluation , that therefore wee receiue and embrace the same , least God doe either take the same from vs , or vs from it : for , we may be sure that the one of these two will followe , if we do daily heare and make no conscience to obey . And thus much of the third fruite of the Patriarchs faith . The fourth fruite of their faith followeth : And confessed , that they were strangers and Pilgrimes on the earth . Heerein we are to consider diuers points : 1. The Text saith , They confessed ; that is , they professed openly , what they were , and what their religion was , and that not onely amongst themselues , but before the face of Gods enemies , and heathen men . Gen. 23.4 : Abraham tolde the people of the Land of Canaan , that he was a stranger and a forrainer among them . And when Iacob came before Pharaoh , hee confessed , that both his dayes & the dayes of his Fathers , were dayes of Pilgrimage : Gen. 47.9 . Now , affirming so openly that they were strangers in those Countries , they intimated a plaine deniall and dislike of the religion and idolatry of those heathen Countries , and proclaimed themselues to be of another religion : so that this is true which here is said of them ; that they made confession and profession of their estate and their faith , and that to the enemies of God. Hence we learne , that we are not to be ashamed of that holy profession of Christian religion to which wee are called . Our calling is to professe the Gospell and religion of Christ ; now to many it is a reproach & ignominie : but we must learn this special lesson by the example of these men ; that howsoeuer the world iudge of Christ and his religion , yet we hauing entred into this holy profession , and being called hereunto , must neuer be ashamed of it ; much lesse denie or forsake the same . In the primitiue Church it was a cōtemptible thing both among the Iewes & Grecians to be a Christian : to the one , the Gospell was a stumbling blocke , to the other a laughing-stocke , 1. Corin. 1.23 . And yet Paul professed openly , that hee was not ashamed of that holy Gospell : Rom. 1.16 . And so it ought to be with vs : we professe Christes religion , and therefore wee must not be ashamed of it . Some there be that knowe but little , & yet haue a good minde to religion ; but when they see some do nothing else , but make a mocke and a iest of religion , they are thereby daunted and held back from the open profession , and embracing of it . But if we looke to be saued by faith , as these men were , we must learne by their example , not to be ashamed of the profession of Christianitie , whereto wee are called : but must followe this notable example of Abraham and the Patriarchs , who were not ashamed , nor afraid to testifie their profession among the Heathen , whensoeuer any occasion was offered : for , whosoeuer is ashamed of Christ in this world , Christ will be ashamed of him at the day of Iudgement , be-his Father in the world to come , Luke 9.26 . To goe further : These Patriarchs professe two things : 1. That they were strangers : 2. That they were Pilgrimes . A stranger , is one that hath his abode not in his owne , but in a strange Country , though he trauaile not . And a Pilgrime is one that is going through a forraine Country to his owne home . Abraham , Isaac , & Iacob were strangers , because they dwelt as strangers in Tents , not in their owne Countries where they were borne ; but in that strange Country , whither God had called them : and they were Pilgrimes , because they were alwaies ready to goe thence , whithersoeuer GOD would call them : and in all places wheresoeuer they were , still they waited on God , and sought to him for the kingdome of heauen . Now this was not proper to these Patriarchs , but is also common to all Christians , that looke to be saued by the same faith : for Dauid , long after them , cōfesseth vnto God , Psal. 39.12 : that he is a Stranger and a Pilgrime , or soiourner with him , as all his Fathers were . And euen we also must followe their faith in the practice of this profession : dwelling here on the earth , we must testifie & professe our selues to be both Strangers and Pilgrimes . But how ( will some say ) shall we be answerable to this profession ? Answer . For the practice hereof , we must doe these 3. things : 1. We must vse this world and the things therof , as though we vsed them not ; 1. Cor ▪ 7.31 : The temporall blessings we here enioy , wee must so vse , as though they were not ours ; but as strangers doe , onely for the present occasion : but we must not set our hearts thereon . And the rather to perswade vs heereunto , let vs consider the practice of these godly Patriarchs . They had the promise of the Land of Canaan distinctly & absolutely : so as no man in the world hath more right to any thing that he possesseth , then they had to this Land ; yet when they came into it , they enioyed it , and all things therein as strangers ; and possessed nothing , but did euen buy ground to bury their dead in . And so must wee vse the things that wee haue in this world : for our houses , we must vse them as Strangers doe an Inne : and for our goods , we must vse them as Pilgrimes doe other mens goods , where they stay for a night : we must so vse them alwaies , as being ready and willing to leaue them the next morning , or at any time when God shall call vs away . Secondly , we must cast off all things in this world , that may any whit hinder vs in our iourney to the kingdome of heauen ; like vnto good trauailers , who will carie nothing with them in the way , but that which may further them to their iourneyes end ; and if any thing hinder them in the way , they will cast it from them , and rather lose it then be hindred from their home . But what is that which is burdensome vnto vs in this our iourney to heauen ? This S. Paul sheweth , when he saith , 2. Tim. 3.6 , that certaine simple women are laden with sinne . Behold , sinne is that that ladeth v● : and the Author to the Hebrewes , calleth sinne the thing that hangeth on so fast , and presseth vs downe : ( Heb. 1● ▪ 1● ) ▪ Therefore ▪ if we will be good trauellers , and pilgrimes towards the kingdome of heauen ; wee must take heed of all sinne ; for that will hold vs downe , that we cannot goe one step forward , but will draw vs backeward vnto hell : for , the way is straite that leadeth vnto life , and the gate narrow , and few there be that can enter into it : Math. 7.13 . He that would come hither , must come with an humble , and pure heart : for the gate will not suffer any that is laden with sinne , to enter therein . The prowd man , whose heart is puffed vp with pride : and the couetous man , whose heart is enlarged with desire of gaine : the ambitious man , who i● with childe with worldly pompe & state : and the luxurious and voluptuous man , who fats himselfe with earthly and carnall pleasures : all these are growen too big to enter into this straite gate ; But the meeke in spirit , who lead an humble and innocent life , these shall tread this path though it bee narrow , and enter in at this doore , though it be straite . And therefore , we must cast off euery sinne by the practice of true repentance ; and so make our selues fit pilgrimes for the way to heauen . Thirdly , we must learne contentation of heart , in euery estate of life , which God shall send vpon vs : we must bee contented as well in sickenesse as in health ▪ in pouerty , as in plentie ; in trouble , as in peace : and in good report , and ill report ; and in all estates of life and death . A pilgrime in his way taketh all things patiently , that befall him ; and if he be iniuried any way , he puts it vp quietly , without seeking reuenge , or making complaint ▪ till hee come home ; where he knowes hee shall haue audience , and redresse . Euen so must we behaue our selues in this our pilgrimage to heauen : in hope of that redresse and rest we shall haue , we must beare all things patiently , that befall vs in this life , which is the way : and doing these three things , we shal become good pilgrimes and strangers in this world . Here two questions offer themselues to be considered . First , if euery man , both in profession and practice , must shew himselfe to bee a pilgrime and stranger in this world : Whether then , is it not a good estate of life , for a man to contemne the world , and all things in it , and to betake himselfe to perpetuall beggerie , and voluntary pouertie ? Answ. The world in Scripture is taken diuers waies : first , for the corruptions and sinnes in the world ; and these must be contemned by all meanes possible : yea , that is the best religion ▪ which teacheth best how to contemne these ; and he the best man , who most forsakes them , in what calling soeuer he liues . Secondly , for temporal blessings , as money , lands , wealth , sustenance , and such like outward things , as concerne the necessarie or conuenient maintenance of this naturall life . And in this sense , the world is not to bee contemned , for in themselues , these earthly things are the good gifts of God , which no man can simply contemne , without iniurie to Gods disposing hand and prouidence , who hath ordained them for naturall life . The Papists esteeme it an Angelical state of perfection , approaching neere to the state of glory , when a man forsaketh all , and betakes himselfe to voluntarie pouertie ; as begging Friers do : But indeed it is a meere deuice of mans braine , and hath no warrant in Gods word , which decreeth thus ; that he that will not labour ( in some lawfull calling ) shall not eate . Obiect . But here they will say , that our Sauiour Christ , speaking to the young rich man , bade him goe and sell all that he had , and giue to the poore , and hee should haue treasure in heauen . ( Mar. 10. ) Answ. That commandement was not ordinarie , but speciall , belonging to that yong man : It was a commandement of triall , giuen to him onely ; as this was to Abraham , when God said , Abraham kill thy sonne , Gen. 22.2 . And the reason of that commandement , was peculiar to him ; namely , to shew him his corruption , and to discouer his hypocrisie . Againe , howsoeuer the yong man was commanded to sell all , yet he is not commanded to giue all ; but onely thus , Sell all , & giue to the poore . 2. Obiect . Againe they obiect , that Christ himselfe was a beggar , and his Disciples also , and had nothing of their owne , but went vp and downe the world , as beggars ; and liued of that which others ministred vnto them . Answ. This is a meere forgerie , and cannot be proued out of the word of God. The bagge which Iudas carried , doeth prooue the contrary ; for , he was ( as it were ) the steward in Christs family , who looked to their prouision , and to their contribution to the poore : as may be seene , Ioh. 13.27 , 28 , 29. Yea Christs Disciples , though they left the present vse of their houses , and places ; yet they gaue not ouer their title and possession in them : for , Christ went to Peters house , where he healed his wiues mother , Math. 8.14 . And after the time of Christs passion , Peter , and the other Disciples , returned to their ships againe , and became fishers for a time . For Christ ( Iohn 21. ) after his resurrection , appeared to them while they were fishing . 2. Quest. Whether may a man lawfully seeke to bee rich , seeing we must professe our selues to bee pilgrimes and strangers in this life ? Ans. Riches are taken two waies : 1. for things sufficient . 2. for aboundance . For the first , by things sufficient , I meane things necessarie and meete for a mans estate , to maintaine him and his family ; and thus a man may seeke to be rich : for , so wee are taught to pray , in the fourth Petition , Giue vs this day our daily bread ; that is , things meete and needfull for the day . From whence I reason thus : That which wee may lawfully aske at Gods hands , wee may lawfully seeke for : But we may lawfully aske of God all things necessary to this life ; Therefore wee may lawfully vse the meanes to attaine vnto them . And this , Agurs praier sheweth also , Giue me not pouertie nor riches , feede mee with food conuenient for me . Where wee see , it is requisite a man should labour for things necessary to this life . Now , because mans corrupt nature is so gripple , that hee would not bee contented with the whole world , though it were all his ; therfore we must learne this rule of contentation , for worldly things : namely , to followe the counsell and example of wise and godly men , who are neither couetous , nor riotous ; but rest contented with that which is sufficiēt . As for the wearing of apparel , we haue no speciall rule , nor precept in Gods word : and therefore our direction , must bee the example and fashion of the most graue and godly , in that calling whereof wee are ; whose president must be our direction in all cases , wherof we haue no precept nor rule in Gods word . But if riches bee taken in the second sense , for aboundance , aboue that which is competent and sufficient ; then it is not lawfull for a man to seeke to bee rich : for proofe hereof , we haue the plaine testimony of the word of God ; Paul saith , 1. Tim. 6.8 , 9. When we haue food and raiment , wee must therewith be contented : for they that will bee rich , fall into tentation ▪ and snares , and into many foolish and noysome lusts , which drowne men in perdition and destruction . Where , the Apostle dooth not simply condemne a rich estate , but rather the desire to be rich , that is , a desire to haue more than is necessarie for the maintaining of a mans estate . Yet this is the common sinne of the world , men are so couetous that they wil not be contented with that which is enough , but still toyle and moyle for more ; till they haue gotten so much vnder their hands , as would honestly and sufficiently maintaine ten men of their estate and calling . But all such are condemned , by the testimony of the holy Ghost , in the place afore named . Quest. What if God giue abundance to a man , by lawfull meanes ; what must such a man doe ? Answ. When God sendeth riches in aboundance to any man , hee must thinke himselfe to be appointed of God , as a steward ouer them , for the good disposing of them to the glory of God , and the good of his Church ; alwaies remembring this rule of the Prophet Dauid , Psal. 62.10 , If riches increase , set not thy heart on them . He saith not , If riches increase , refuse thē ▪ but , set not thy heart on them : and thus much of these Questions . Now this practice of the Patriarchs is as necessarie for vs in these dayes as euer it was ; for the cause why we profit little after much hearing of Gods word , is this : we haue not behaued our selues like Pilgrimes and strangers in this world , but the cares of the things of this life haue choaked it vp , Math. 13 . 2● , that it could take no ground , nor roote in our hearts : when we haue heard the word wee remember it not , because our hearts and the affections thereof , are set on the pleasures and commodities of the worlde . Wee therefore must shake off this filthy sinne , and learne to behaue our selues like Pilgrimes and strangers , not intangling our selues with the things of this life , but vsing them as though we vsed them not , so as they be no hinderance to the growth of Gods graces in vs. For they that say such things , declare plainly that they seeke a Country . In the former verse , was set downe the constancie of Abraham , Sarah , Isaac , and Iacob , in the faith . Now in the 14.15 . and 16. verses , the holy Ghost proceedeth to amplifie and inlarge the commendation of their perseuerance in the faith : for the scope of all these verses , is to proue , that all these particularly were constant in the faith vnto the end . The proofe is made by one substantiall reason ; the summe whereof is this : Abraham , Sarah , Isaac , and Iacob , sought for their Country , which was heauen , and therefore they were constant in the true faith . But some may thinke that this reason is not substantiall , for men may seeke for heauen that neuer had true sauing faith . As , Balaam desired that his end might be like the end of the righteous , Numb . 23.10 : wherewith no doubt he desired the state of the righteous after this life . I answere , that this desire of Balaams was not grounded vpon any constant perswasion , nor settled resolution , but vpon some sodaine motion : Secondly , though he desired to die the death of the righteous , yet he would not liue the life of the righteous : hee had no delight to walke in the way to come to that end which they walked in ; without which , no man ordinarily can come to it . Yet further some will say , Many shall seeke ( as our Sauiour Christ saith ) to enter in at the straite gate of the kingdome of heauen , and shall not be able , Luke 13.24 . Therefore to seeke for heauen is no sufficient argument of true faith . Answer . True indeede , many shall seeke to come to heauen , and shall not be able to enter ; because they seek when the dore of mercy is shut , and when the day of grace is past : for there is a time of grace wherein the Lord will be found . Now if men seeke him not in this time , though they seeke him neuer so long after , yet they shall not finde him . But the seeking of these Patriarchs was a sound and constant seeking , and so a notable fruite of their true faith . For 1. they sought a heauenly Country : 2. they sought it in due time ; not for a brunt , but through the whole course of their liues : 3. they went the right way ; denying themselues and their estate in this life , as being strangers vpon earth : and they were willing to forsake all things in this world to attaine heauen , esteeming it as their true dwelling place , and their eternall rest . Now more particularly , the holy Ghost diuideth this reason into two parts , & handleth the same seuerally : 1. he proueth that they sought a Country , in this verse ; and 2. that this Country which they sought , was heauen it selfe , verse 15.16 . For the first part ; that they sought a Country , is thus proued : They which say they are Pilgrimes and strangers , they shew plainly that they seeke a Country . But Abraham , Isaac , and Iacob saide of themselues , that they were Pilgrimes and Strangers . Therefore they shew plainly that they seeke a Country . The first part of this reason is euident in it selfe : for hee that saith hee is a Pilgrime and a stranger in any place , sheweth plainly that hee is forth 〈◊〉 his owne Countrey , and therefore seeketh one . The second part of the reason is assumed from their confession , in the end of the former verse ; and confessed , that they were Pilgrimes and strangers on the earth : from whence , the conclusion is laid downe in this 14. verse , that therefore these Patriarchs sought a Country . In this reason obserue , first , that the Author of this Epistle had diligently read the History of Abraham , Sarah , Isaac , and Iacob , penned by Moses in the booke of Genesis : and in reading , had obserued that which they particularly confessed of themselues in many places of that booke ; namely , that they were Pilgrimes and strangers : yea , also hee gathered from their confession , this most heauenly meditation , that therefore they were not in their owne Country , but sought another . These three thinges then the Author of this Epistle vsed about the holy Scriptures : Reading , meditation , and obseruation . Whence we learne , that all Gods Ministers , and those which prepare themselues to the worke of the Ministerie , are diligently to reade and study the holy Scriptures , and to meditate therein . No doubt , the Author of this Epistle was an Apostle , and had most notable giftes by vertue of his calling , and yet hee bestowed paines in viewing the particular words of Abraham , Isaac , and Iacob , recorded by Moses in the booke of Genesis . Daniell also was an extraordinarie Prophet : yet ( as wee may reade ) Daniel 9.2 , hee studied with admirable diligence the prophecies of Ieremie and Ezekiel . And Timothie , though he were a Disciple ( Acts 16.1 ) and well learned : yet Paul chargeth him to giue attendance to reading , to exhortation , and to doctrine , 1. Timothie 4.13 . And Ezekiel is commaunded to eate the role , and to fill his belly with it , Ezekiel 3.3 : And Saint Iohn likewise is commaunded to eate vp the little booke , Reuelations , 10.9.10 : which thing he did : all which strongly inforce the former duty , shewing that Gods seruant in the Ministerie , must as it were eate vp Gods booke ; that in iudgement and vnderstanding , he may digest as farre as is possible the deepe things of God , and the hardest places of the Scripture : here must he lay his foundation , and hither haue recourse frō all other writing whatsoeuer , in any matter of doubt . This direction is most necessary for the Schooles of the Prophets , and for all Gods Ministers : and yet notwithstanding , the contrary practice beareth sway in the world . For , in the Popish Vniuersities , most of their diuines apply themselues to study the bookes of certaine schoole-men , and the Expositors or Commenters thereupon . These are applied day and night , though they be both many and large , and full of needlesse quiddities , and oftentimes they be also publikely expounded , whereas in the meane time the Bible lieth neglected , or little regarded : wherein wee may see the notable worke of the Diuell and his malice , toward the Church of God ; for the Schooles of the Prophets are the fountaines of learning . Now , when as Sathan by this meanes , doth steale away from them the study of the Bible , and in stead thereof foisteth in corrupt humane writings ; hereby hee poisons the fountaines , to the danger of infecting the whole Church . And as this is common in the places of Poperie ; so likewise some fault is this way committed among vs that be Protestants ; for , many in their priuate studies take little paines in the booke of God , but apply themselues wholly to the writings of mē ; as Counsels , Fathers , Schoole-men , and other Expositors : and in the handling of the Scripture , they glory more to proue a point of doctrine by multiplicitie of humane testimonies , then by the written word . But the truth is , thus to doe , is to preferre the handmaide before the Mistris : and as for the opening & expounding of Scripture by other Writers , it is no such point of deepe learning : a man of ordinary capacity and diligence , may easily deliuer what others haue done before him . But to open the Scripture soundly and purely ; as it ought to be , is of another nature then these mē take it : and hereto the sound study of the Text itselfe , will proue the best helpe , as they will confesse who haue tried most of all . And though the best mens works be but base stuffe to the pure word of God , yet the writings of holy mē must not be contemned ; but must be read and regarded in their place , for our furnishing and enabling to the study of the Scriptures , and for the helping of our knowledge and iudgement in the word of God : they that hold or practice the contrary , knowe not what helpes they be ; and what light they yeeld to many dark places of Scripture : But stil aboue and beyond , before and after all , the word of God must be eaten vp of vs , and studied with all diligence . Secondly , in that the Author of this Epistle noteth their particular sentence , and by consequence gathereth this meditation out of it ; that they sought a Country ; Hereby all men are taught to exercise themselues in hearing and reading all the places of the Bible : euen the Histories of men therein ; and out of the words to gather godly meditations . So Paul saith to the Colossians , Let the word of God dwel plentiously in you , Coloss. 3.16 . The Prophet Dauid also noteth it for the property of a good man , to meditate in the Law of God day and night : And the practice of the blessed virgine Mary , is registred as an example for vs to followe ; that she kept all the sayings of Christ in her heart . But pitty it is to see , how reading in the word of God is laid aside ; for it is so little practiced , that men now-adaies will not be at charge to buy a Bible : for bookes of Statutes , men will not onely haue them in their houses , but at their fingers ends ; but Bible they haue none : and if they haue , it lieth on the deske , or table , and they reade it not ; and if sometime they reade , yet they neuer meditate thereon , as wee are taught in this place . Further , whereas the holy Ghost reasoneth thus vpon these examples , Abraham , Isaac , and Iacob , were strangers and Pilgrimes , therefore they sought a Country : Herein hee teacheth vs this speciall point , to wit ; that a doctrine , though it be not expressed in plaine words in the Bible ; yet being gathered thence by right and iust consequence , is no lesse to be beleeued and receiued , then that which is plainly expressed : and therefore they are farre to blame which mislike these tearmes in Diuinitie , person , nature , sacrament , consubstantiall , trinitie , &c. because they are not expressed in the word . But , they may with good conscience and much profit be retained ; because , though not literally , yet in sense and meaning they are contained in the Scripture , and may by iust consequence be gathered thence . And , wee denie not transubstantion , because the word is not in the Scripture ; but because the matter is not there : nor can by necessary consequence be deriued from it , but rather the contrary . Againe , many refuse these doctrines , the proceeding of the holy Ghost from the sonne ; and the baptizing of children , because they are not expressed in the Scripture . But hence we answer , that though they be not expresly set downe in so many wordes , yet by iust consequence they may be soundly gathered out of Scripture , and therefore are true doctrines no lesse to be beleeued , then that which is plainly expressed . And thus much of the first part of the reason , And if they had beene mindfull of that Countrey , whence they came , they had leisure to haue returned . But now they desire a better , that is an heauenly : Wherefore God is not ashamed of them to be called their God. For he hath prepared for them a Citie . Here the holy Ghost proueth the second part of the former argument , by 2. reasons : the first , is contained in the 15. verse , and the beginning of the 16. It is taken from the distinction of Countries , and may be framed thus ; They either sought an earthly Country or an heauēly Country . But not an earthly : Therfore they sought an heauenly Country . The first part of this reason is cleare of it selfe . The second part is in the 15. verse : from whence followeth the conclusion in the beginning of the 16. verse . To come to the first part , in these words : And if they had beene mindefull of the countrey , &c. That is , if they had regarded , or thought vpon Mesopotamia , or Caldea , from whence they came , and where they were borne ; with any desire to haue enioyed the profits , or pleasure therof ; they had leisure enough to haue returned backe thither , by reason of the length of their daies which they liued , in the Land whither God called them . Here obserue two points : First , that they are not mindefull of ( or , as the word imports ) they remember not the countrey from whence they came : but when God gaue them commandement to depart thence , and not to returne to Mesopotamia againe ; after this commandement giuen , they came forth , and did forget their owne countrey . Whence we learne , that howsoeuer vsually , Forgetfulnesse be a vice ; yet some kinde of forgetfulnesse , is a notable vertue : namely , to forget the things that displease God , and which hee would not haue vs to thinke vpon . Psal. 45.9 . The Church is commanded to forget her own people , and her fathers house : That is , her owne will and desires ; shee must neuer thinke thereof ( nor of any other thing whereby God is displeased ) vnlesse it be with dislike . This condemneth the practice of many aged persons , in these daies , who delight themselues among the yonger sort , to tell of the bad practices of their youth ; in wantonnesse , contentions , and breaking Gods commandements : But , in so doing , they sinne grieuously ; for , a man must not remember his sinnes , but with dislike , and detestation ; being grieued with them , and angry with himselfe for them ; or else to teach others how to auoide them . And as this kinde of Forgetfulnesse , is a good vertue ; so there is also a vertuous and good Remembrance : namely , to be mindefull of that which may please God : as of Gods Iudgements , to be humbled thereby : and of his Mercies , to bee thankefull vnto Almightie God for them : and of his Commandements , to become obedient to his will. These things therefore , we ought to imprint by diligence , in our memories . Secondly , here obserue , God calleth them out of their owne countrie , and biddeth them liue in the land of Canaan , as strangers and pilgrimes ; and so they doe , abiding there , without any purpose to returne ; nay , they are not mindfull of their former home . Hence wee are taught , to bee constant in that calling whereunto God hath called vs. It is a fearefull sinne , for a man to goe backe from that calling , in which God hath placed him . When the Israelites abode not patiently , and constantly , with God in the wildernesse , but desired to shake off the calling of God , & to returne to Egypt , there to sit by the flesh-pots againe ; they had Gods hand vpon them grieuously : as we may read at large , Psalm . 78. Lots wife , for looking backe , when shee was commanded to the contrary ; was fearefully , and strangely punished , beeing turned into a pillar of salt , Gen. 19.26 . And our Sauiour Christ saith , Luk. 9.62 , No man that putteth his hand to the Lords plough , and looketh backe againe , is apt to the kingdome of God. As though he had said , He that starteth from the plough , is not fit for the field : no more is he that shifteth from his calling , fit for Gods seruice . To apply this to our selues : God hath called vs to professe Christian religion : whence wee are called Protestants . We therfore must professe the same constantly , and hold it fast , without wauering , or doubting ( euen without beeing mindefull of that spirituall Egypt of darkenes and superstition , whence we are deliuered ) much more , without turning to any other ; this beeing the true religion , which is grounded on Gods word . Againe , in this our calling of Christianitie , wee haue vowed vnto God for our selues , to renounce the flesh , the world , and the deuill . Now , this beeing our calling ; as wee haue promised , and vndertaken it : so wee must obey it in our liues , fighting manfully euery day , against the world , the flesh , and the diuell . For , if wee professe religion in word , and doe not obey it in deed ; we make our selues vnfit for the kingdome of heauen . But alas , men are like to the Swine that returneth to the puddle , thogh he be washed neuer so cleane ; and to the Dogge , that returneth to his vomite : for , most men do but serue the flesh , & the world , and the lusts thereof ; therein is their ioy , and their hearts ease : take away these things from them , and take away their liues : so farre are they from seeking the kingdome of heauen , as these Patriarchs did . Thus much for the first part of the reason . Now followeth the second part , which is this ; But they sought not a place in earth : and therefore the conclusion followeth , That they desire a countrey , which is heauen ; in these words : But now they desire a better . But some will say , the Patriarchs were dead many hundred yeares , before this was written ; How then can they be now said , to desire a countrey ? Answ. The Author of this Epistle , here obserueth , and followeth the manner of them that write Histories ; who speake of things past long agoe , as though they were now present . Now , it is said , they desired a better countrey . These Patriarchs had laid before them two countries , the Land of Canaan , and the kingdome of Heauen ; and of these two , they might choose whether they would , to be their portion , and inheritance , vpon which they would bestow their hearts : Now , they esteemed heauen ( though it was to come ) better than Canaan , though present ; and therefore made choice of heauen , and longed for it . Where we learne , that as we must be thankefull to God , for all his blessings ; so among them all , wee should choose the best . This , Dauid doth : for beeing put to choose , whether hee had rather liue in safe-guard , and in solace , with the wicked and vngodly ; than in base estate , and in great danger , neere to Gods sanctuarie : He saith , Psal. 84.10 , Hee had rather bee a doore-keeper in the house of his God , than to dwell in the Tabernacles of wickednesse . And Salomon is highly cōmended by the holy Ghost , 1. King. 3.10.11 , for choosing a wise and vnderstanding heart , before riches and honour . Moses also ( as we shal see afterward ) had his choyce , whether he wold liue gloriously , & at ease , in Pharohs court ; or with the Church of God in aduersitie : now , Moses hauing the gift of discerning , refused to bee called the sonne of Pharaohs daughter , and chose rather to suffer aduersitie with the people of God , than to enioy the pleasures of sinne for a season . Which holy examples , doe all teach vs ; that when God setteth before vs diuers sorts of his blessings , wee in spirituall wisdome , must make choyce of the best . On the contrary , Esau had this choyce set before him ; his brothers red broth , and his birth-right ; but he chose the worse : & therefore , in the new Testament , the holy Ghost noteth him with this marke , to be profane Esau , for his labour . And the Gaderens also are branded with a note of infamie to all ages , for choosing their hogs before Christ , and his saluation . And the like choyce is set before vs euery day ; for God of his mercy , in the preaching of the word , for his part , doth set forth vnto vs , Christ Iesus crucified ; and in him , remission of sinnes , and saluation . Now , on the other side , commeth the diuell , and setteth before vs , all sorts of vaine pleasures , and delights ; shewing to euery man those sinnes , to which he is giuen ; and with them , all the profits or pleasures , that vsually accompany such sinnes . Now , most men hauing this choyce set before them , doe leaue the true and substantiall blessings of God , and come to Sathans painted Pageants , and there make choyce of sin , with those base companions that doe attend her . This is too apparant to be denied : for , howsoeuer the word of God be preached vnto vs , and we doe heare the same , yet wee preferre the vanities and pleasures of the sinnefull world , before Christ crucified ; making no account of him , nor of our owne saluation by him , in comparison of the present profits and pleasures of sinne . But wee must pray to God to giue vs spirituall wisedome , and the gift of discerning , that now when God sets before vs thinges so farre differing , we may haue grace to discerne betweene them ; and withall , to preferre and make choise of the best , and to refuse the worst . But as for them that are so mad in their choise , that they now preferre sinne before the blessings of God in Christ , they shal see the day when they would wish themselues to be Dogges , Toades , or Serpents , rather then men and women : and yet ( though they would be glad of that exchange of state ) they shall neuer compasse it , but shall remaine woefull men and women for euermore , because that once they made so profane a choise : when the path of life was set before them , they chose the way of death rather then of life ; and therefore when they would desire death , they shall not haue it , but shall liue a life more bitter for euer then any death in the greatest pangs . Thus wee see in generall their choise was of the better . Particularly the Text addeth ; That is , an heauenly . In which words is laid downe the last and chiefe point in this reason , to wit , that the Patriarchs desired a better Country then the Land of Canaan , and that was an heauenly Country , euen heauen it selfe : the proofe whereof is principally intended in this place . Now whereas the Patriarchs , being our fore-fathers in faith , and patternes whom we must followe , did desire heauen : by their example euery one of vs is taught the same duty , to aime at another and a better Country , then that in which we liue , euen at the kingdome of heauen ; and not to thinke that this world is the Country we are borne for . This better Country we must all seeke for , whatsoeuer we be , high and lowe , young and olde , learned and vnlearned , if we will followe these godly Patriarchs . And this wee must doe not at death onely , seeking this world all our life long , for that is to despise heauen ; but euen in the time of our youth , & strength of our daies , must we set our hearts on heauen ; endeauouring so to vse this world , and the things thereof , that when we die , we may come to heauen , that blessed countrie , which we desired , and sought for in our liues . And to perswade vs hereunto , consider the reasons following . First , worldly wisdome teacheth this : If a man dwell on his owne land , and in his owne house , he is carelesse ; But if in another mans house , whereof hee hath no lease , but contrariwise , is certaine to be put out , hee knoweth not when : this man wil in time prouide himselfe of another that so he may remooue into it , and not be destitute ; and if it be within his power , he will prouide a better , that so he may not remooue for the worse . Beholde , while wee liue in this world , our bodies are tents and tabernacles wherein our soules doe dwell , for a time : and besides ; this time is vncertaine ; for there is no man that can say certainly , he shall liue to the next houre : Therefore , we must euery one of vs , prouide for himselfe a dwelling place in heauen , where we may abide for euer , in all blessednesse . Again , consider the state of all sorts of men in the world : for , sinne , Atheisme , and profanenesse , abound euery where , the blaspheming of Gods holy name , and the breaking of his Sabbath ; besides daily sinnes against the second table : Now , all these crie continually for vengeance , and for Gods iudgements to be inflicted vpon vs , and we know not how God will deale with vs for owne sinnes ; whether he will take from vs our goods , and good name , our health , friends , or life it selfe : and therefore it standeth vs in hand to prouide for our selues , a resting place , wherein we may abide for euer , after this fraile life full of misery is ended . Thirdly , if we shall not doe this , marke what followeth : this , and no other , is our estate ; By nature , wee are the children of wrath , and of the deuill ; and by our manifolde sinnes , we haue made our ease farre worse : Now , what is due vnto vs , for this corruption , and for these transgressions ? Surely , not heauen , but another place ; euen the contrary , the place of eternall woe , and destruction , the bottomlesse pit of hell . Now , if this be our due by nature , then let not sinne , nor Sathan , deceiue vs ; perswading vs , that wee may come to heauen , and still continue in the state of our corrupt nature : but let vs labour by all meanes , to eschew this place , which is due vnto vs by nature ; that thorough the gift of faith in Christ , we may come to the heauēly citie , which these godly Patriarchs so seriously soght for . But if we remaine in our sinnes , and so die , we are sure to goe to the place of destruction , and there to remaine in woe and torments , with the diuell , and his angels for euermore : so that it stands vs in hand , to vse all good meanes to come to heauen , or else our case will be the most miserable of all creatures ; for , perdition and destruction will bee our portion world without ende . This must awake and stirre vp our dead and drowsie hearts , that are so besotted with sinne , that though wee heare , yet wee neither learne , nor practice . In worldly things , we can take care and paines : but if we will doe any thing for our owne euerlasting good , let vs labour by all meanes to come to heauen ; for if wee misse of that citie , it had beene good for vs , we had neuer beene borne : or that we had beene the vilest creatures in the world , rather than men . For , when the vnreasonable creatures die , there is an ende of all their miserie ; but , if we die , and be not prepared for that place , our death will be vnto vs the beginning of all woe and miserie . Wherefore God is not ashamed of them to be called 〈◊〉 their God , for hee hath prepared for them a citie . In these words is laid downe a second reason , whereby is prooued , that these Patriarchs died in the faith , seeking their countrie in heauen . The reason is drawen from the testimony of God himselfe , recorded by Moses in the booke of Exodus , where God saith , He is the God of their Fathers , the God of Abraham , Isaac , and Iacob , Exodus 3.16 . The exposition . Wherefore ] that is , that this might appeare and be euident , that these Patriarchs died in the faith , and sought this Country of heauen , God was cōtent to vouchsafe & grant vnto them this fauour , to be called their God. Was not ashamed ] To be , or not to be ashamed of one , properly belongs to men ; and it cannot be affirmed properly of God , that hee is ashamed or blusheth ( as the word signifieth ) but the meaning is , that God vouchsafed vnto them this fauour , and shewed them this honour and dignity . Quest. What was this honour and dignity which he shewed vnto them ? Answer . To be called their God. By which is meant thus much , that God accepted them in his mercy , to be such , with whom hee would make his couenant of saluation , and not with them alone , but with their seed after them . Secondly , that he chose them , to make the couenant in their names for all the rest : Thirdly , he vouchsafed them a speciall and extraordinary fauour , euen that himself would beare their names , & they should beare his , making his glorious name renowmed to the worlds end , by this title , The God of Abraham , Isaac , & Iacob . Hereupon the reason is framed thus ; God would not be called in speciall manner the God of vnfaithfull men , but rather would bestowe such a special fauour vpon Beleeuers : but that fauour did God vouchsafe to these three Patriarchs ; therefore doubtlesse they liued and died in that holy faith . In that it is said , God was not ashamed to be called their God ; Here first we learn , that God doth not vouchsafe his mercie equally to all men , but some men haue more prerogagatiue in his fauours and mercies then others . Kings make choise among all their subiects , of some men , whom they wil prefer to be of their counsel or guard , & to whom they will giue speciall countenance , and dispence their fauours more liberally then to all : Euen so God among all Abrabrahams kindred maketh choise of these three persons , Abraham , Isaac and Iacob , to bestowe on them such speciall honour , as he vouchsafed not to any of their fore-fathers afore them , nor posterity after them . No meruaile therfore though he bestowe not his speciall mercy vpon all , seeing he dispenceth not his inferiour fauours vnto all alike . And yet for all this , he is no accepter of persons : for , hee onely is properly said , to be an accepter of persons , that preferreth one before another , in regard of some quality in the person : but God vouchsafed this honour vnto these three , only of meere mercy and good will , and not for any thing he respected in them . This confuteth the conceite and errour of many men broached abroad in this age , that God doth equally loue all men as they are men , and hath chosen all men to saluation as they are men , and hath reiected none : for ( say they ) it standeth with equity and good reason , that the Creator should loue all his creatures equally : and this opinion they would build vpon the generall promise made to Abraham : because that in him God said all the nations of the earth should be blessed , Gen. 22.18 . But we must vnderstand that ( All ) is not alwaies taken generally , but sometime indefinitely for many : and so Paul speaking of this couenant of grace in Christ , saith ; The Lord made Abraham a father of many nations , Rom. 4.17 : where repeating the couenant recorded by Moses , he putteth many for all . Againe , graunt that Abraham were the father of all nations , and that in him All the kindreds of the earth were blessed : Yet it followeth not , that therefore God should loue all men equally & alike ; for he may loue the faithfull of all nations , & yet not loue all men in all nations : for , in his bountifull mercy in Christ , he preferreth some before others . And this answer seems the better , because we may haue some reason to thinke that God will saue of euery nation some , but no ground to imagine he wil saue all of any nation : much lesse all of euery nation . 2. Here we may see , that God honoureth those his seruants that honour him , as hee saith to Ely the Priest , 1. Sam. 2.30 . Which is a point to be marked diligently ; for , this God is the glorious king of heauen and earth : yet he abaseth himselfe , & is content to be named by his Creature , aduancing them by abasing himselfe to be called their God , the God of Abraham , Isaac , and Iacob . Where we may apparantly see , rather then God wil not haue them honoured that honour him , he wil abase himself , that they therby may be honored . Hence we may learn many things . First , that all that professe religion truly , must inure themselues to go through good report and ill report , and in all estates to be content , for Gods honours sake : as Paul saith ; I haue learned in whatsoeuer state I am , therewith to be content : I can be abased and I can abound ; euery where in all things I am instructed , both to be full and to be hungry , to abound & to haue want . Thus spake that holy man of God : & so must we all endeauour to say , & accordingly to practice . And the reason is good : because if a man honor God , howsoeuer he be contemned , or not regarded in the world , yet God wil honour him , & esteeme highly of him : that will proue the way to all true honour , as it hath done , euen in this world to all that tried it . Secondly , hence we learne which is the true way to get sound honor amongst men ; namely , to honor God. Good estimation in the world is not to be contemned , for the Lord cōmandeth all inferiours to honour their superiours , wherby he also bindeth euery mā to preserue his own dignity . Now God honoureth them that honor him ; therfore the surest way to get true honour among men is this : Let a man first lay his foundation well , & begin with God , & set all the affections of his heart & thoughts on this , To honor God. Quest. How may a man honor God ? Answ. By forsaking the rebellious waies of sin & vngodlines , & walking in the way of righteousnesse through the course of his life . This doth God take to be an honour vnto his high Maiestie . And when a man doth this vnfainedly , then God will honour him , euen among men , so far forth as shal be for his good ; for God hath all mens hearts in his hād , & wil make them to honour those that honour him : so S. Paul saith , If any man therefore purge himselfe from these , he shall be a vessell vnto honour ; not onely in glory eternall after death , but also in grace and fauour with Gods Church . This confuteth the opinion , and condemneth the practice of many , who would faine haue good report in the world , and be spoken well of by all men : but what course ( I pray you ) take they to come by this good name ? They doe not begin with God , and lay their foundation by honouring him ; but they striue to please men , whether it bee by doing well or ill , they care not ; their onely care is to please all : for , that is their rule and resolution , all must be pleased ▪ and because most men are ill , they rather choose oftentimes to doe ill , than they will not please the greater sort . But he that beginneth to get honour by pleasing men , beginneth at a wrong ende ; for , by the testimony of the holy Ghost in this place , the way to get sound approbation before men , is first to beginne with God , and to honour him . Thirdly , if God wil honour them that honour him ; then by the contrary , consider what a miserable case many a man is in : For , those that dishonour God , God will dishonour them againe ; as wee may see at large , and very plainely , in the example of Elie , and his two sonnes : for , them that honour me ( saith the Lord vnto him ) I wil honour , and they that despise me shall be despised , 1. Sam. 2.30 . And in Zacharie wee may reade , that the man that by blasphemie , theft , or periurie , dishonoureth God , the flying curse of the Lord shall enter into his house , and remaine in the middest thereof , and consume it with the timber thereof , and the stones thereof : Zach. 5.4 . And because Elie did more honour his children than God , 1. Sam. 2.31 , therefore the Lord threateneth the destruction both of him , and his familie : and according as the Lord had threatened , so it came to passe . For , when the Israelites fought with the Philistims ( Chap. 4.11 . ) his two sonnes were slaine ; and hear the hearing of the newes , fell downe and brake his necke . Now , if this be so , what shall we say of our owne nation and people , amongst whom it is as cōmon to dishonour God , as euer it was amongst the Papists , or Pagans ; partly , by light vsing of his holy titles , and taking his name in vaine : and partly , by swearing , and open blasphemie : and sometime , euen by abhominable periurie . Nay , it is many mens rule , that they may sweare , dissemble , lie , & forsweare for aduantage . These sinnes are some of them rise in all sorts of people , and hardly shall you talke with a man , that doth not by vaine othes dishonor God : yea , it is so common , that children , so soone as they can crawle , or lispe out a word ; the first thing they can speake , is to curse , or sweare , and take Gods name in vaine , whereby God is dishonoured euery way : so as it is a wonder that the earth doth not open & swallow vp many men quicke , for their swearing and blasphemy . And wheras Gods Iudgements are often grieuously inflicted vpon vs , in many places of the Land ; we may perswade our selues , that among other sinnes , it is for our blasphemie , and taking Gods name in vaine . And if it be not speedily redressed , it is to be feared lest God will raine downe his iudgements vpon vs , and in his wrath sweepe vs all away ; and take away the father with the childe , the good with the bad , because there is no reformation of so vile , and yet so needlesse a sinne . To be called their God. Obserue here further , that Abraham , Isaac , and Iaacob , could all of them say , God is my God. Now that which these worthy Patriarchs could say of themselues , we must euery one of vs in our own persons labour for ; for , their exāple is & must be a rule for vs to follow . We therfore must labour for this assurāce , by Gods grace to say , as these holy Patriarchs did say , The true Iehoua is my God : and of this I am resolued , & vndoubtedly assured in mine own cōscience . Qu. How shal we be able to say vnfainedly , God is my God ? Ans. By becomming his seruants and people , in deed & truth ; for , to him who is one of Gods people , God is alwaies his God. But how shall wee become Gods true seruants ? Answ. By setting our hearts vpon the true God , and giuing them wholly vnto him , and to his seruice ; and restraining our selues from all occasions of sinne , because sinne displeaseth him . Quest. But how shall a man set his heart wholly on God ? Answ. This hee doth , when he loueth him aboue all , and feareth him aboue all , and aboue all things is zealous for GOD ; glorie ; when hee hath full confidence in Gods word and promises , and is more grieued for displeasing God , than for all things in the world besides . Or , more plainly thus : then a man doth set his heart on God , when his heart is so affected , that when God commands , he is alwaies ready to obey : So the Lord saith , Hos. 2.23 , I will say to them that were not my people , Thou art my people ; and they shall say , Thou art my God. And in the Psalmes , the Lord saith , Psalm . 27.8 , Seeke ye my face : Then the holy mans heart , as an Eccho giueth answer , I seeke thy face O God. And such a one is the heart of him , that is indeede the seruant and childe of God , & one of Gods people . For he hath prepared for them a city . These words are a reason of the former , proouing that God was not ashamed to be called their God , because hee prepared a citie for them . And indeede , this shewes euidently , that God was greatly delighted with them , rather than ashamed of them ; for , had he beene ashamed of them , hee would haue shut them out of his presence . Herein therefore he declared his loue and fauour , that by preparing this citie , he procured that they should liue in his sight for euermore . Hence wee learne , that hee which hath God for his God , hath all things with him ; according to the common prouerb , Haue God & haue all . And on the contrary , Lacke God and lacke all . And therfore Dauid saith , Psal. 145.15 , Blessed are the people whose God is the Lord. Other things , which here might be added , haue bin handled before . Abrahams Faith. Verse 17. By faith Abraham offered vp Isaac , when hee was tempted ; and hee that had receiued the promises , offered his onely begotten sonne . 18. To whom it was said , in Isaac shall thy seede be called . 19. For , he considered that God was able to raise him vp , euen from the dead : from whence he receiued him also , after a sort . IN the former verses , wee heard the faith of Abraham , Isaac , and Iaacob , commended iointly together . Now the holy Ghost returneth to the cōmendation of their faith seuerally . And first , he beginnes with Abrahams faith ; wherof , he had formerly propounded two works , or actions : 1 His going out of his own Countrey . 2 His abode in a strange Land. Now , here followeth the third , which is the most notable worke of all , wherin his faith shines most gloriously ; and his example herein is vnmatchable . The particular points herein , are these : 1 The worke of his faith is plainely laid down , in his offering vp of Isaac . 2 The same worke of faith is notably commended , by three speciall arguments ; to wit , 1 by three great impediments that might haue hindred this worke of faith ; as we shall see in their place , v. 17 , 18. 2 by his victory ouer these impediments , v. 19. 3 by the issue of this temptation , and his worke of faith therein , in the end of the 19. verse . For the first . The fact of Abrahams faith here commēded , is this ; That he offered vp Isaac his sonne . It may first of all be demanded , How Abraham could offer vp his son by faith , considering it is against the law of nature , & the law of God , for a man to kill his own sonne ; which Abraham must doe , if he did offer him vp in sacrifice vnto God. For answer hereunto , we need goe no further than the Story , Gen. 22. where we may see , hee had a ground for his faith : for , though the generall commandement be , Thou shalt not kill , yet he had a speciall commandement , Abraham kill thy sonne : & by vertue of that , he did it ; & did it in & by faith . But if that be so , then therupon riseth another & a greater doubt : namely , How can these 2. commandements stand together , one being contrary to the other ? Ans. Here a special point is to be obserued ; namely , that whensoeuer two cōmandements are so ioyned , that a man cannot practice both , but doing the one , the other is broken ; then one of thē , must giue place to the other : For , howsoeuer all Gods commandements binde the conscience ; yet some binde it more , some lesse ; because some are greater , and some lesser than others . Whence , this rule may be set down , that when 2. Comm. of God crosse one another , so as a man obeying one , breakes another ; then a man must preferre the greater . As for example , this is Gods Comm. Honour God , commanded in the first table . Again , the 5. Comm. saith , Honor Parents & Magistrates . Now , if parents or magistrates cōmand any thing , the doing wherof would dishonor God , being contrary to the first table ; then the 5. Comm. giueth place vnto the first : and a man must rather disobey magistrates and parents , than dishonour God : for , the maine duties of the first table , take place before the maine duties of the second . And therfore Christ saith , If any man come to me , and hate not his father and mother , wife and children , brethren and sisters , yea and his owne life also , he cannot be my disciple ; meaning , that if father or mother , wife or childrē would drawe vs frō God , we must hate them rather then disobey God. Againe , a commandement ceremoniall , and a commandement of loue and mercy concurre together , and it so falleth out , that they should be both kept , and cannot : in this case therefore the ceremoniall Law of the first table , must giue place to the Law of Charitie and Loue in the second table ; Because the ceremonies are the inferiour duties of the first , but charity and mercy the principal duties of the second table : for example , the Lord inioyneth vs in the fourth cōmandement to rest on the Sabaoth day . Now it falls out that my neighbours house is on fire vpō the Sabaoth day : whether then may I labour with my neighbour that day to saue his house ? Answ. I may ; for the strict obseruation of rest on the Sabaoth day is a ceremonie : but the quenching of fire in my neighbours house , is a work of mercy , and a maine duty of the second table , and therfore must take place before a ceremonial duty of the 1. table . Thirdly , God hath giuen vs ten commandements , containing all ordinary duties both of piety and of mercy : yet if God giue vs a particular and speciall commaundement contrary to any of the ten ; that must stand , and the ordinarie commaundements must giue place and yeeld vnto it : as for example ; the second commaundement forbiddeth any man to make any grauen Image ; yet Moses by a speciall cōmandement , made a brasen serpent in the wildernesse to be a figure of Christ. So the sixt cōmandement , Thou shalt not kill , is an ordinary cōmandement , and bindeth the conscience of euery man to obay the same ; yet God comes with a special cōmandement to Abraham , & saith , Abraham , kill thy son ; & therefore the ordinary commandement of the 2. table giueth place for the time . And so goe all the cōmādements , thou shalt do thus & thus , vnlesse God cōmand otherwise : for God is an absolute Lord , and so aboue his owne Lawes , hee is not bound vnto them , but may dispence with them , and with vs for the keeping of them , at his will and pleasure . And thus was Abraham warranted to sacrifice his Sonne ; namely , by vertue of a speciall , and personall commaundement to himselfe alone . But if Abraham had not had this particular commaundement , the sacrificing of Isaac had beene vnlawfull and abhominable ; for , the killing of a man is a hainous sinne : much more is the killing of a mans owne sonne without a speciall commaundement ; for that is against nature : and therefore the Lord by Ieremie doth seuerely condemne the Iewes for burning their sonnes and daughters in sacrifice , Ier. 7.31 , without any warrant from him ; though it may be they would pretend their imitation of Abraham in the sacrificing of Isaac : yea , and to shew his detestation of that fact , he changeth the name of the place , calling it the valley of slaughter , verse 32 , and in the new Testament it is vsed to signifie hell , Math. 5.29.30 . And because this sinne is so odious , it is rather to be thought , that Iephte did not kill his daughter in sacrifice to the Lord ( as some thinke hee did ) especially being a man commended for his faith by the holy Ghost : but hereof we shall speake when we come to his example , verse 32. Thus we see Abraham had ground for this fact to doe it by faith , euen Gods speciall commaund . But here it will be said , that Abraham did not offer vp his sonne indeede : for though he had bound him , and laid him on the Altar , yet when he lifted vp the knife to haue killed him , the Angell staid his hand , and suffered him not , Gen. 22.11.12 . How then can it be true which is here said , that he offered him vp ? for the writer of a Story must make true reports ; but it seems the writer hereof is deceiued in the very principall point , affirming Isaac was offered , when in truth he was not . Answer . God is the Author and inditer of this Storie , and in Gods sight and estimation he was offered , though not in the worlds : and therefore it is so said , in regard of Gods acceptance ; because Abrahams purpose was to haue done it ; and if hee had not beene staide , hee had done it . Where we note a point of speciall comfort , to wit ; that God in his children and seruants , doth accept the will for the deede : so S. Paul saith , 2. Corinth . 8.12 : If there be a willing minde , it is accepted according to that a man hath , and not according to that he hath not : speaking of their releeuing of the poore he telleth them , that GOD regardeth not so much a mans worke , as the heart wherewith hee doth the work . And therefore the poore widowe in the Gospell , Luk 21.3 . is saide by our Sauiour Christ , to haue cast more into the treasurie ( though it were but two mites ) then many rich men that cast in great aboundance : more in heart , not in substance . This serueth to stay the heart of many a man that is found bruised in conscience ; for , seeing his weake obedience , and the greatnesse of his sinnes past , he begins to call his election into question : now what must a man doe in this case ? Answer . Surely he must goe on forward in obedience , and endeauour himself to continue therein : and then though he faile many times through infirmity , yet for his endeauour GOD will accept of him , and be pleased with the same . This doctrine is very comfortable to a distressed conscience ; but yet it must not make any man bolde to sinne : for many abuse this Doctrine , and say , that though they liue in sinne , yet God will accept of them , for they loue GOD in their heart . But they deceiue themselues : for , this mercifull dealing of God in accepting the will for the deede , is onely towards those that endeauour themselues sincerely to leaue their sinnes , to beleeue in God , and to walke in obedience : but such as flatter themselues , lying in their sinnes , God will not be mercifull vnto them , Deut. 29.19.20 . Here further it may well be demaunded ; How Abraham could take Isaac and binde him , and lay him on the altar to haue offred him : for , though the common opinion be , that he was but 13. yeares olde , yet the more receiued opinion of the best Writers is , that Isaac was 25. or 27. yeares olde . How then could Abraham being an olde man of more then 120. yeares , be able to binde Isaac being a young and lusty man , and lay him on the altar to kill him ? For though Abraham had a commaundement to kill Isaac , yet wee finde not that God commaunded Isaac to suffer himselfe to be killed ; now Nature moues euery one to seeke to saue his owne life , and to resist such as would kill vs. How then was Isaac brought to yeeld thus farre to his Father ? For answere heereunto , wee are to knowe , that Abraham was no ordinarie man , but a Prophet , and that an excellent and extraordinary Prophet : So God himselfe testifieth of him to Abimelech ; Hee is a Prophet , and he shall pray for thee : yea , he was esteemed and reuerenced as a Prophet , & an honourable man , euen of the heathen . The Hittites tell him : Thou art a Prince of God amongst vs. Genesis 23.6 . Now being a man of so high place , and so great regard euen in the world ; doubtlesse hee was of much more authoritie in his owne house . It is therefore very likely that hee tells Isaac his sonne , that hee had a speciall commaundement from GOD , to kill him in sacrifice . Now Isaac being an holy man , and well brought vp , hearing this is contented to be sacrificed , and obayes his Father herein . This I speake not as certaine , but as most probable ; and it is the iudgment of best learned , who haue had good experience in the Scripture . This circumstance well obserued , serues greatly for the commendation of them both : of Abraham the Father that had so religiouslie brought vp his onelie Sonne ; that was most deere vnto him , that hee would not resist the will of GOD reuealed vnto him , though it cost him his life . Oh that Parents would followe Abraham , in so doing to their children ; then would it goe well with the Church of GOD. Againe , Isaacs behauiour is heere admirable , that hee would not resist his weake and aged Father , but suffereth him to binde him , and to lay him on the Altar ; yeelding himselfe vnto death , when his Father tolde him , My sonne , GOD will haue it so . This example must bee a patterne of obedience , not onely for children towards their parents ; but for vs all towards Gods ministers , when they shall tell vs , what God would haue vs doe : we must submit our selues , and yielde , though it turne to our bodily paine and griefe ; for Isaac yeelds , though it were to the losse of his life . But alas , who will follow Isaac ? For , let the minister speake against our carnall pleasure , and vnlawfull gaine ; let him crosse our humour , and affections , then wee refuse to heare , and will not obey . Nay , if the minister of God , as the Lords priest , come with the sacrificing knife of Gods word , to the throat of our sin , to kill the same in vs , that so we may bee pure and acceptable sacrifices vnto God ; doe we not resist him , and say in our hearts , Wee will none of this doctrine ? Or , if he like a Prophet of God , come and offer to binde our consciences , with the cordes of obedience , and to lay our affections on the altar of the Law ; then we resist , and are either too yong , or too olde ; too rich , or too learned ; or too great , to be taught , and bound to obedience . But let vs know , that if wee will bee true Isaacs , euen the sonnes of faith and obedience , and the true heires of Abrahams faith ( as wee would beare the world in hand ) then as he did submit himselfe to be bound of his father ; so must wee yield our selues to the ministers of God , to bee bound by his word : and suffer the same word to be in vs , the two edged sword of the spirit , to cut downe sinne and corruption in vs , and to make vs newe creatures ; that so both in body and soule , wee may become pure and acceptable sacrifices vnto our God. Thus much of the facte it selfe , wherein Abrahams faith is set forth . Now follow the Arguments , or reasons , whereby the same worke of faith is commended vnto vs. The first Argument is taken from the great impediments which might hinder his faith ; and they are in number three : First , that he was brought to this worke , not by ordinary command , but by an extraordinary course in temptation ; Beeing tempted . Secondly , that he was to offer his own childe ; yea , his onely begotten sonne . Thirdly , that he who had receiued the promises , must offer him , and kill him , in whom the promise was made . For the first impediment . In the ordinarie translation , it is read thus , When he was tried : But that is not so fit , beeing rather an exposition of the meaning , than a translation of the word . For , the very word signifieth , to be tempted ; and the meaning is , when he was tried . I would therefore rather read it thus ; when he was tempted : or , beeing tempted , as the word signifies . In the handling hereof , first wee will intreat of the nature of this temptation , and then come to the circumstances belonging to the same . Temptation ( as it is here vsed , may be thus described ) It is an action of God , whereby he prooueth , and makes experience of the loyaltie and obedience of his seruants . First ( I say ) it is an action of God : This is plaine by the testimony of Moses in Genesis , Gen. 22.1 . where ( if we read the history ) we shall finde that God did prooue Abraham . Obiect . But against this it may be obiected , that Saint Iames saith , Iames 1.13 , God tempteth no man : and therefore no temptation is the action of God ? Answ. That place in Iames is thus to bee vnderstood ; God tempteth no man : that is , God doth not stirre vp , or mooue any mans heart to sinne . Yet further it will be said , That temptation is an action of Satan ; for so in the Gospel wee may read ( Mat. 4.3 , ) that hee is called the tempter ? Answ. Some temptations are the actions of God , and some the actions of Satan : God tempteth , and Satan tempteth ; but there is great difference in their temptations : first , in the manner ; for , Satan tempteth a man to sinne against the will of God , and to doe some euill : God tempteth a man to doe something , which shall be onely against his owne affections , or his reason . Secondly , God tempteth for the good of his seruants : but Satan tempteth for the destruction both of their bodies and soules . Againe I say , Whereby he makes triall , &c. Here some will say , God knowes euery mans heart , and what is in them , and what they will doe , long before ; and therefore hee needeth not to make triall of any man ? Answ. God makes triall of his seruants , not because hee is ignorant of that which is in their heart ; for , hee vnderstandeth their thoughts long before : but because he will haue their obedience made knowen ; partly to themselues , and partly to the world : so that hee makes triall of his seruants , not for himselfe , but for our sakes . Now further , God tempteth men three waies : first , by Iudgements , and Calamities in this world : so the Lord saith to the Israelites , Deut. 8.2 , Thou shalt remember all the way which the Lord thy God ledde thee this fortie years in the wildernesse for to humble thee , for to prooue and to know what is in thy heart . That iourney might haue beene gone in forty daies , but God did lead them in it forty yeares ; to prooue and trie by this vnwoonted calamity , whether they would obey him , or not . So likewise God suffered false prophets , and Dreamers of dreames , to come among the people ; for this ende , To prooue them , and to know whether they loued the Lord their God , with all their heart , and with all their soule , Deut. 13.3 . Now this first kinde of temptations , by outward Iudgements , is most grieuous ; when the Lord laieth his own hand vpon his seruants so heauily , as they shal thinke themselues to bee quite forsaken . In this temptation was Dauid as we may reade at large : Psal. the 6 : and Psal. 38 : and Iob being afflicted not onely outwardly in body , but inwardly in minde , crieth out , that the arrowes of the Almighty were in him ; Iob 6.4 , and through the whole chapter hee bewaileth his grieuous estate by reason of this temptation . Secondly , God tempteth his seruants by withdrawing his graces from them , and by forsaking them in part ; and this kinde of temptation is as grieuous as the former : herewith was good King Hezekias tempted ; for as wee may reade , God left him to a sinne of vaine glory , and the end was to try him and to proue all that was in his heart . 2. Chron. 32.31 . Thirdly , God tempteth his seruants by giuing vnto them some strange and extraordinarie commaundement ; As in the Gospell , when the young man came to our Sauiour Christ , and asked him , what good thing hee might doe to haue eternall life ? Math. 19.16 , Christ biddeth him goe and sell all that he had and giue to the poore . This commaundement had this vse , to be a commaundement of triall vnto the young man , whereby God would proue what was in his heart , that the same might be manifest both to himselfe & vnto others . And vnder this kinde , we must comprehend this temptation of Abraham : for , when God said , Abraham , offer vp thy sonne in sacrifice ; it was not a commaundement requiring actuall obedience ( for GOD meant not that Abraham should kill his sonne ) but onely of triall , to see what he would doe . And these are Gods temptations , whereby he proueth his seruants . Yet farther the temptations of God whereby he tempteth his children , haue two ends : 1. they serue to disclose and make euident the graces of God , that be hidden in the hearts of his seruants : so S. Iames saith , My brethren count it exceeding great ioy when ye fall into diuers tentations ; Iames 1.2 . The reason followeth ; Knowing that the triall of your faith bringeth forth patience , verse 3. Where we see this end of temptation set down , To manifest the gift of patience wrought in the heart . And Saint Peter saith to the Church of God , That they were in heauinesse through manifolde tentations , that the triall of their faith being much more precious then golde that perisheth ( though it be tried with fire ) might be found vnto their praise , and honour and glory , at the appearing of the Lord Iesu : 1. Peter 1.6.7 : Where temptations haue this vse , to make manifest the soundnesse of mens faith in GOD , as the fire doth proue the golde to be good and precious . So in this place , The temptation of Abraham serueth for this end , to make manifest his notable faith and obedience vnto GOD , with a reuerend feare of his Maiestie , as the Lord himselfe testifieth , saying ; Now I knowe that thou fearest God , seeing for my sake thou hast not spared thine onely sonne . Genesis 22.12 . Meaning this : Now I haue made thy faith , and loue , and feare of mee so manifest , that all the worlde may see it and speake of it . Secondly , Gods temptations serue to manifest hidden sinnes and corruptions , partly to a mans owne selfe , and partly to the world . And for this end God tempted Hezekias . For , being recouered of his sicknesse , after that the King of Ashur his great enemie was vanquished , especially when the Embassadours of the King of Babell came to enquire of the wonders which were done in the Land ; God left him that hee might see his sinnes , and the corruptions of his nature , as pride and vaine-glory , wherewith hee was puffed vp at the comming of the Embassadours to him . And thus hee who little thought , that pride and vaine-glory could haue taken such holde on him , perceiuing how his heart was lift vp in him , was doubtlesse much humbled at the sight of this his so great corruption ; for when the Prophet came vnto him , he submitted himselfe to the word of reproofe , Isay 39.8 . First , wheras Abraham the seruant of God was tempted , that is , was prooued and tried by God himselfe ; Here wee are taught , that if we perswade our selues to be the seruāts of God , as Abraham was , then wee must looke to haue temptations , at Gods owne hand ; for his example is a patterne for vs : and therefore in him wee must see that which we must looke to haue ; for , it could not be needfull for Abraham , but it may be also needfull to vs. In regard wherof , Saint Peter counteth it as a thing necessarie , that men should fall into sundry temptations , that the triall of their faith might be vnto their praise . So , that in this life we must looke for triall : and the more glorious our faith is , and the more like to our father Abrahams , the more trialls shall we vndergoe . Againe , seeing we must be tried , therefore euery one of vs must labour for soundnesse of grace in our hearts ; as of faith , repentance , hope , and of the loue of God ( though they be but little in measure ) for , we must come to triall , & it must appeare , whether wee be hotte or colde . Now , if we haue not soundnesse of grace in vs , in the time of triall , then looke , as drosse consumeth in the fire , when as golde commeth out more cleere ; so shall hypocrisie , formalitie , and all temporizing profession , come to nothing , in the middest of tentation ; when sound grace , and a good conscience , shall passe through , and shine more pure and perfect after , than before . Thirdly , considering wee are to looke for trials and temptations from God ; therefore we must be carefull to remember , and practice that counsell of Christ to his Disciples , before his passion : Watch and pray , that yee enter not into temptation , Math. 26.41 . And because they were carelesse in practicing this dutie , therefore they fell into temptation : especially Peter fell most grieuously , by denying his master . Wee must perswade our selues , that the same commandement is giuen to vs ; for , God will prooue vs by temptations , to make manifest the corruptions that bee in our hearts : wee therefore considering our owne estate , must pray for Gods assisting and strengthning grace , that when temptations shal come , we may be found sound and stedfast in the triall . Thus much of the nature of Abrahams temptation : now followe the circumstances to be considered therein : And first , of the time , when Abraham was tempted . Hereof we may reade , Genesis 22.1 : After these things , saith Moses , God did proue Abraham . The wordes will admit a double reference . But this I take to be most proper and fitte for that place , to wit ; that after God had made most excellent promises vnto Abraham , and giuen him most wonderfull blessinges and priuiledges , then hee tempted him . Hence , we learne this notable lesson : That those people in Gods Church , which receiue from God more graces then others , must look for more tentations . This we shal see to be true in Christ Iesus the head of the Church : for , when hee was Baptized , and had receiued the holy Ghost , Matthew 3 , in the forme of a Doue , and had this voyce of GOD the Father pronounced vpon him , that he was his well-beloued sonne in whom hee was well pleased ; then presently followeth this , that hee was led into the wildernesse to be tempted of the diuell : Matthew 4.1 . Luke 4.1 : being full of the holy Ghost , as Luke saith : So likewise when God had testified of Iob , that hee was an vpright and iust man , one that feared God and eschewed euill , Iob 1.8 ; then Satan tooke occasion thereby to tempt him : as in all the whole course of that booke wee may plainely see , wherein are set downe most wonderfull temptations and trialls wherby hee was prooued . So Iacob must wrestle with the Angell , Genesis 32.24.28 , and by the power of GOD ouercome GOD himselfe . This was a notable prerogatiue , To preuaile with the Lord ; but yet he must preuaile with his foile ( Verse 31 ) and at the same time , and euer after drawe one of his legges after him , euen to his dying day . Saint Paul was rapt vp into the third heauen , into Paradise , and heard words which cannot be spoken ; yea , which are impossible for man to vtter : yet least hee should be exalted out of measure , through aboundance of reuelations , there was giuen vnto him a pricke in the flesh , the messenger of Satan to buffet him : 2. Corinthians 12. Verse 7 : God will honour him with reuelations , but yet Satan shall haue leaue to buffet and beate him as it were blacke and blew . In all which wee may see , that to whom GOD vouchsafeth a a greater measure of grace , to them hee appointeth singular trialls and temptations aboue other men . And the reason is ; First , because Gods graces doe better appeare in temptations then out of them : as golde is best tried in the fire , and thereby proued most pure and perfect : Secondly , temptations serue to abase the seruant of God , and to bring him downe in his owne conceite , that hee be not proude of those thinges that are in him , or puffed vp with conceite that there is more in him , then indeede there is . This wee sawe in Paules example ; Hee was buffeted of Satan , lest hee should be exalted with aboundance of Reuelations . Wee may see a type heereof in worldly affaires ; The best shippe that floateth on the Sea , when it carieth in it most precious Iewels , is ballaced with grauell or sand , to make it sinke into the water , and so sayle more surely , least floating too high , it should be vnstable : euen so dealeth the Lord with his seruants ; when hee hath giuen them a good measure of his graces , then doth hee also lay temptations vpon them , to humble them , lest they should be puffed vp in themselues . The second circumstance to bee considered in this temptation , is the greatnesse thereof . It was the greatest that euer was , for aught we reade of , That God should commaund him to kill his owne sonne . For , if God had tolde Abraham , that his sonne Isaac must haue died , it would haue beene verie grieuous and sorrowfull newes vnto him ; and yet more grieuous if hee had tolde him , that hee should haue died a bloudy death . But yet this was most grieuous of all , that Abraham himselfe with his owne hand , should sacrifice his owne sonne , nay his onely sonne ; and that which is more , hee must kill his onely childe , in whom the promise was made , that in him should his seede be called : this must needes be a great wound vnto his heart ; and yet to augment his griefe , hee must not doe it presently , nor where he would , but goe three dayes iourney in the wildernesse . During which time Satan vndoubtedly wrought mightily vpon his naturall affections , to disswade him from obedience : which could not chuse but be farre more greeuous vnto his soule . Out of the greeuousnesse of this temptation , wee may learne this lesson : that GOD , in tempting a man , doth sometime proceede thus farre , Not onely to crosse his sinnes and corruptions , but euen to bring him to nothing , in regard of humane reason and naturall affections . For , this commaundement ( Abraham kill thy sonne ) might haue made Abraham ( if hee had consulted with flesh and bloud ) euen distracted in himselfe , and without reason , not knowing which way to turne himselfe . And accordingly , let all GODS children , especially such as haue the greatest graces , looke for such temptations as shall lay their humane reason s●at vpon the ground and bring them to this point , euen vtterly to denie themselues . The third Circumstance in this Temptation , is this ; What Abraham did when hee was tempted ? the Text telleth vs , that by faith hee offered vp Isaac , being tempted . Abraham being thus tempted ▪ whether hee would obay GODS Commaundement or not ; obayes GOD in offering vp his soone , and yet layes holde vpon Gods promise made in him . For , wee must knowe , that Abraham had a promise of blessing , in Isaac : and being now commanded to kill Isaac , he did not now cast off his hope , and desperately thinke it could not be performed , if this commandement were obeyed ; but by the great power of faith , he both obeyes the commandement , and yet still beleeues the promise : For , so saith the text , By faith he offered vp Isaac . Therefore , in the very action of killing Isaac , hee beleeued the promise , that Isaac should liue . And this was the excellency of Abrahams faith . For , if God should with his owne voyce bidde a man kill his sonne , it may be some would be found , that would doe it ; but to doe it , and still to beleeue a contrary promise made before , betokeneth the vertue of an admirable faith . In this circumstance we may learne a good instruction ; to wit , in all temptations that befall vs , still to hold fast the promises of God. Thogh in the diuels purpose , they tend to the loosening of our holde ; and in all common reason , we haue good cause to let them goe : yet for all that , wee must neuer let goe , but still hold the promise fast , and rather let goe all reason in the world , than Gods promise . And this is not onely true faith , but euen the excellency of faith . For example , Gods promise is ( Ioh. 3.16 , ) God so loued the world , that hee gaue his onely begotten sonne into the world , that whosoeuer beleeued in him , should not perish , but haue euerlasting life . Now , when we are in the extremitie of all temptations , we must still hold fast this promise , and venture our soules vpon the truth of it . This was Abrahams practice ; for in this temptation , Gods meaning was to trie Abraham , and to see what he would doe : Now Abraham , hee holdes fast the promise , and yet obeyes God ; though all the reason in the earth , cannot tell how that promise , and that commandement could stand together . But this was Abrahams faith , though I know not , nor reason knoweth not ; yet God knoweth : and therefore , seeing I haue his commandement , I wil obey it ; and seeing I haue his word and promise , I will beleeue that also , and neuer forsake it . And euen thus must we striue to doe in al temptations whatsoeuer ; yea , euen in those that come from Satan , which are full of malice and all violence , In our heart and conscience wee must still hold and beleeue the promise of God : and this is euer the surest and safest way to get the victory ouer Satā , To hold , that Gods promise shal be performed , though wee knowe not how , but rather see the contrary . And though in humane reasoning , it bee a note of ignorance , and want of skill , to sticke alwaies to the conclusion and question ; yet in spirituall temptations , and trialls , this is sound diuinitie , Alwaies to hold Gods promise , and to sticke fast to that conclusion : and not to follow Satan in his Arguments , neither suffer him by any meanes to driue vs from it . Further , in that this fact of offering vp Isaac , was onely Abrahams triall ; we may obserue , that it did not make him iust before God , but onely serued to proue his faith , and to declare him to be Iust. And therefore , whereas Saint Iames saith , Iam. 2.21 , That Abraham was iustified through workes , when he offered his sonne Isaac vpon the altar : His meaning is , that Abraham did manifest himselfe to bee iust before God , by offering vp his sonne ; and not , that by this fact Abraham of a sinner was made iust ; or , of a righteous man , was made more iust : For indeede , good workes doe not make a man iust , but onely doe prooue and declare him to bee iust . Thirdly , God gaue Abraham this commandement ; Abraham kill thy sonne : but yet he concealed from him , what was his purpose and intent herein ; for God meant not that Abraham should kill his sonne indeede , but onely to trie what he would doe ; whether he would still beleeue and obey him , or not . Where we see , that God , who is trueth it selfe , reueales to Abraham his will ; but not his whole will : whence ariseth this question , Whether it be lawfull for a man , according to this example of God , when he tels a thing to another , to conceale his meaning , in whole , or in part ? For answer hereunto , we must knowe , there are two extremities , both which must be auoided in this case : 1 That a man must alwaies expresse all that is in his minde . 2 That in some cases a man may speake one thing , and thinke another ; speaking contrary to his meaning : But this later is no way lawfull , and the other is not alwaies necessarie . Wee therefore must hold a meane betweene both ; to wit , that in some cases a man may conceale his whole meaning , saying nothing , though they bee examined : namely , when the concealing thereof , doeth directly stand with the glory of GOD , and the good of his brother . Thus godly Martyrs haue done : for , beeing examined before tyrants , where , and with whom , they worshipped GOD ; they haue chosen rather to die , than to disclose their brethren : and this concealing of their mindes was lawful , because it touched immediately the glory of God , and the good of his Church . Secondly , a man may conceale part of his minde : but that must bee also with these two caueats ; First , that it serue for Gods glory : Secondly , that it bee for the good of GODs Church . Thus did Ionas conceale the condition of mercy from the Niniuites , when he preached destruction vnto them , saying ; Within fortie daies and Niniuie shall be destroyed : though it is euident by the euent , that it was Gods will they should bee spared , if they did repent . But that Condition God would haue concealed , because it would not haue beene for the good of the Niniuites to haue knowen it ; sith the cōcealing of it caused them more speedily , and earnestly to repent . But out of these cases , a man ( being called to speake ) must declare the whole trueth , or else hee sinnes greatly against Gods commandement , forsaking the property of the godly , Psal. 15.2 . And thus much of the first impediment of Abrahams faith . The second impediment to Abrahams faith , is contained in these words : Offered his onely begotten sonne . We knowe that the loue of Parents descends to euery childe naturally , but especially to the onely begotten ; vpon whom ( beeing but one ) all that is bestowed , which , when there are many , is diuided among them . And therefore in all reason , this might greatly hinder Abrahams obedience , That God should command him to offer his sonne , yea , his only begotten sonne : But yet by faith hee ouercommeth this temptation , breakes through this impediment , and offers vp his onely sonne . Where wee note , that true faith will make a man ouercome his owne nature . Loue is the strongest affection in the heart , especially from the father to the childe , euen his onely childe : And a man would thinke it impossible to ouercome this loue in the parent , vnlesse it were by death ; there beeing no cause to the contrary in the childe . But yet beholde , Abraham by faith subdued this speciall loue which he bare to his onely childe : God himselfe testified of Abraham , that his loue to Isaac was great ▪ Gen. 22.2 . and yet by faith hee ouercommeth this his loue . This point is carefully to be marked , as declaring the great power of true sauing faith ; for , if faith can ouercome created and sanctified nature , then vndoubtedly the power thereof , will inable man to ouercome the corruptions of his nature , and the temptations of the world : for it is an harder thing to ouercome our nature which wee haue by creation , than to subdue the corruption thereof , which comes in by transgression . And hence such excellent things are spoken of faith : it is called the victorie that ouercommeth the world : 1. Iohn 5.4 . And God is saide by faith to purifie the heart : faith strengtheneth the heart : Acts 15.9 : And through faith we are kept by the power of God vnto saluation . 1. Pet. 1.5 . Is this the power of faith to ouercome nature , and the corruptions thereof ? then howsoeuer religion be receiued , and faith professed generally among vs , yet vndoubtedly there is little true faith in the world : for , euen among the professours thereof , how many be there that subdue the sinnes of their liues , and suppresse the workes of their wicked nature ? surely very few . Now where corruption beareth sway , and sin raigneth , there sound faith cannot be : for , if faith were sound in men , it would purifie their hearts , and cleanse the corruptions thereof : and bring forth obedience in life . Secondly , this power of true faith in mans heart must teach vs , not to content our selues with a generall faith and knowledge in religion , but to goe further , and to get a sound faith that may purifie the heart , at least in some true measure ; for , sauing faith will cleanse a man in euery part of soule and body , & strengthen his soule in temptation . Quest. Here it may be asked how it can be truly saide , that Isaac was Abrahams onely begotten sonne , seeing Ismaell was also his sonne , and was borne before Isaac , as is euident , Gen. 16 ? I answere two wayes : first , that Ismaell by Gods appointment was put out of Abrahams house , ( for it was the expresse commaundement of God , to put forth the bond-woman and her sonne , Gen. 21.10 ) and so was made no childe of Abraham . Secondly , Ismaell was his childe indeede , yet not by Sarah , but by Agar a bond woman ; and so was ( as I may say ) base borne , whereupon he is reputed for no sonne : but Isaac is the onely begotten lawfully ; which may be an Item to beware of the bed defiled , seeing such off-spring is so debased with the Lord. Now followeth the third impediment of Abrahams faith ; which is also a notable circumstance whereby the same faith is commended : and it is taken from the person of Abraham : in these wordes , who had receiued the promises . The meaning of the words . WHO . ] This must be referred to the person of Abraham of whom the holy Ghost here speaketh . Receiued the promises . ] That is , by faith ; for , when God made his promises vnto Abraham , he did not onely heare them ; but ( which is the principall point of all ) hee beleeued them , and applied the same effectually vnto his owne soule ; so much doth the word [ receiued ] import . Now it is saide that hee receiued ( not one promise ) but the Promises plurally ; for these causes ; first , because God hauing made one maine promise vnto him touching Christ , did repeate and renue the same diuers times . Secondly , because GOD had made diuers particular promises vnto him ; as first that he would be his God , and the God of his seed : Gen. 17.7 . Secondly , that he would giue him a childe in his olde age : Gen. 17.16 . Thirdly , that vnto him and his seed , he would giue the Land of Canaan for euer : Gen. 13.15 . Fourthly , that in Isaac he would blesse all the Nations of the earth . Genesis 21.12 . And because the receiuing of Gods promises in generall could seeme no great impediment to Abrahams worke of faith ; therefore the holy Ghost annexeth his receiuing of a particular promise in Isaac in the 18. verse , To whom it was said , in Isaac shall thy seede be called . Which might seeme impossible to stand with the doing of this worke in sacrificing his sonne ; and therefore the consideration of it in Abraham , must needes bee a great impediment to him in this worke : for , he goes about to kill Isaac ( in obedience to Gods commaund ) in whose life he beleeued to receiue the blessings promised of God. Here then , obserue a most wonderfull impediment to Abrahams faith : which aboue all might haue hindred him from obeying God ; for , how could hee choose but reason thus with himselfe ? God hath made vnto me many gracious promises , and that which is more he hath saide , That in my sonne Isaac the same must he accomplished : and , in him all the nations of the earth must be blessed . Now then , if I shall kill and sacrifice my sonne , how shall these promises bee accomplished ? And reason in this case would say , I see no way , but that the promise is gone , and all hope lost . But what doth Abraham in this case ? for all this , hee doth sacrifice his sonne , and that by faith ; still beleeuing and holding assuredly , that though Isaac were sacrificed and slain , yet in him should all the nations of the earth be blessed . Here then we note this speciall point , wherein the faith of Abraham doth notably appeare ; That when Abrahams case , in respect of enioying the promise of GOD , might seeme desperate , and void of all hope and comfort , then he beleeueth : for , when Isaac was dead , in all reason he could haue no hope of the accomplishing of Gods promises vnto him , because they were made to him in Isaac : Isaac was the man in whom all the nations of the earth should be blessed ; and yet when all hope is past in mans reason , then good Abraham set his heart to beleeue . This practice of Abraham must be a patterne for vs to obserue and followe , all our liues long , in the matter of our saluation : if it fall out that wee shall doubt of our saluation , and feele many thinges in vs that would carie vs to despaire ; when wee are in this case , and feele no comfort , then let vs call to minde Abrahams practice who beleeues Gods promise , when the foundation thereof is taken away : euen so let vs doe at the same instant , when the promise of GOD seemes to be frustrate , and wee haue no hope of the accomplishment thereof , then wee must cast our soules vpon it . For , we must not onely beleeue , when wee feele comfort in our consciences concerning GODS mercies ; but euen then when God seemes to stande against vs , and when wee feele in our soules the very gall of hell , then ( I say ) wee must beleeue . In Paules daungerous voyage towards Rome , when hee was in the shippe with the Mariners and Centurion , there arose a great tempest , and neither sunne nor starres appeared for many dayes : so that , as the Text saith , All hope that they should bee saued was taken away , Actes 27.20 . Now , what saith Paul in this extremitie of danger ? Now I exhort you to bee of good courage : for there shall bee no losse of any mans life , saue of the Shippe onely , ( Verse 22. ) and so perswaded them to take bread . Euen so , when our case falles out to be this ; that either by reason of sinne , and of the temptation of Satan : or else by reason of some outward calamities and troubles , wee feele our soule ( as it were ) ouerwhelmed with sorrow , and euen entring into destruction , and can neither see ( as it were ) light of sunne or starre ; then wee must set before vs Gods promises , and labour to beleeue the same . So Dauid beeing in great affliction , and grieuous temptation , saith thus of himselfe , Psal. 77.2 , 7 ▪ 8 , 9 , 10 , In the day of my trouble I sought the Lord , my sore ranne and ceased not , in the night my soule refused comfort . Yet at the very same instant hee prayed , When his spirit was full of anguish ; and though hee seemed ( as it were ) to despaire ( when hee said , Will the Lord absent himselfe for euer ? and will he shew no more fauour ? Is his mercy cleane gone ? Doth his promise faile for euermore ? And hath God forgotten to be mercifull ? &c. ) Yet he checkes himselfe , and saith , This is my death , and my weakenesse . Euen so , euery true member of Gods Church , in the extremitie of all temptations , and in the time of desperation , is bound to beleeue the promises of God ; and indeede , that is the fittest time for faith to shew it selfe in : for faith ( as wee haue before heard ) is the ground of things hoped for , and the subsisting of things which are not seene . Now further it is said , Abraham receiued Gods promises ; that is , hee applied them to his owne soule and conscience , and beleeued them , and made them his owne by faith . This is a notable point , and worthy the marking : God made his promises to Abraham : now Abrahā he doth not onely heare , and learne the promises ; but applies thē to himselfe , and by faith makes them his owne . And thus ought wee to doe with all the gratious promises made in Christ. But the manner of our daies is farre otherwise ; for , when the mercifull promises of God , are laid downe vnto vs in the ministerie of the word , wee are content to heare , and ( it may be ) to learne , and know the same : But where is the man to bee found , that will apply them to his own● conscience , and by faith make them his owne ? Men commonly are like vnto way-faring men , or trauellers on the sea , that passe by many goodly faire buildings , rich townes , and Islands ; which , when they behold , they admire , and wonder at : and so goe their way , without making purchase of any of them . And thus deale the most men with Gods mercifull promises . In the ministery of the word , God laies open vnto them his rich mercies , and bountifull promises in Christ ; and men approoue thereof , and like them well : whereupon , many doe willingly apply themselues to know the same ; but for all this , they wil not receiue them by faith , and so apply them to their owne soules . But we must take a better course : and when we heare of the promises of God made vnto vs in Christ ; wee must not content our selues with a bare knowledge of them , but labour to beleeue them , and apply them vnto our selues , to our soules , and consciences : and so by faith make them our owne . As it is said of Abraham , and in him , of all the faithfull ; The blessing of Abraham came on the Gentiles , thorough Iesus Christ , that wee might receiue the promise of the spirit , through faith : Gal. 3.14 . Further obserue , the holy Ghost setteth down that particular promise which God made to Abraham , in his son Isaac : To whom it was said , in Isaac shall thy seed be called , Gen. 21.12 . Rom. 9.7 . In which places it is said , that in Isaac should his seede be called . The meaning whereof is plaine , and thus much in effect : Ismael shall not be thy sonne & heire , but Isaac is the childe which shall be thy heire ; hee it is , in whom I will accomplish the promises of life and saluation made to thee . From the words thus explaned , first wee must obserue Pauls collection gathered from Gods dealing with those two persons ( Romanes 9.7 ) : namely , that God before all worlds hath chosen some men to saluation in his eternall counsell , to manifest the glory of his grace ; and hath refused and reiected others , leauing them vnto themselues , to shew forth his Iustice vpon them . This Doctrine is gathered out of this place , after this manner : Such as is Gods practice and dealing towards men , in time ; such was his eternall counsell and decree ( for as God before all time determined to deale with men , so in time hee dealeth with them ) . Now Gods practice and dealing with Isaac and Ismaell is this ; Ismaell is vouchsafed to bee made partaker of temporall blessings ; but yet he is cut off from the spirituall couenant of grace , and Isaac is the man that must receiue the Couenant , and by vertue thereof be made partaker of life euerlasting . And so accordingly it is with others ; GOD hath decreed to chuse some men to saluation , and these are admitted into the Couenant : others he hath decreed to reiect , and they are cut off from the Couenant and from life euerlasting . These two persons , Isaac & Ismaell , are two types of these two sorts of people whō God doth elect , and reiect : Isaac representeth those that are chosen to saluation , who become the true members of Gods Church ; and Ismaell is a type of those that are reiected . Now in regard of this different dealing of God with mankinde , chusing some and refusing others , wee must all put in practice Saint Peters lesson with feare and trembling ; euen carefull aboue all giue all diligence to make our election sure : 2. Peter 1.10 : for , all be not elected to saluation , but some are reiected ; all be not Isaacs , but some are Ismaelites . If all were elected and chosen to saluation , then no man needed to care for it ; but seeing some are reiected , and neuer vouchsafed to come within the Couenant indeed , therfore it standeth vs greatly in hand to take the good counsell of the Apostle , and to giue all diligence to make our election sure . Secondly , whereas it is said , Not in Ismael , but in Isaac shall thy seed be called : Wee may note the state of Gods Church in this worlde , in regard of the different sorts of men that liue therein . For Abrahams family was GODs Church in those daies , and therein were both Isaac and Ismael ; though both his children , yet farre differing in estate before God. Ismael indeede was borne in the Church , and there brought vp , taught , and circumcised ; but yet he was without the Couenant in Gods sight : Now Isaac was not onely borne , and brought vp in the Church , and circumcised , but also receiued into the Couenant ; and herein differed farre from Ismael : for , hee is that sonne of Abraham , in whom God will continue the Couenant of grace vnto life euerlasting , to his posteritie . And so it is with GODs Church at this day : in it there bee two sorts of men ; one , which are baptized and brought vp in the Church , heare the word , and receiue the Sacraments ; but yet are not saued , because they haue not the promise of the couenant effectually rooted in their hearts . The other sort are they , which beeing baptized in the Church , heare the word effectually , and receiue the Lords supper worthily , to their saluation ; because God doth establish his Couenant in their hearts . This difference is plaine in Scripture , in the parables of the draw-net , ( Math. 13. ) of the Sower , and of the tares : as also by Christs behauiour at the last iudgement , ( Math. 25.32 . ) seuering the sheep from the goates , both which , liue together in the Church . And by Saint Paul , who speaking of those which are borne and brought vp in the Church , saith ; that some are children of the flesh , & some children of the promise , Rom. 9.8 . This beeing so , that euery one which liues in the Church is not of the Church ; that is , is not a true member of the Church , and the true childe of Abraham : it must make vs all carefull , to vse all holy meanes , whereby wee may be fully assured that the Couenant of grace belongs vnto vs ; for , it is not enough for vs to dwell in the Church , to heare the word , and to receiue the sacraments ( for so did Ismael , and yet neuer was saued ) vnlesse therewithall wee haue the couenant of grace belonging vnto vs , and the assurance thereof sealed in our consciences , by Gods holy spirit . Againe , consider who spake these words ; But in Isaac shall thy seed be called : Wee shall finde in Genesis 21.12 . it was God himselfe . Let it not ( saith God vnto Abraham ) be grieuous in thy sight for the childe , and for the bond-woman : in all that Sarah shal say vnto thee , heare her voice ; which was , to cast out the bond-woman and her sonne Ismael . For ( saith GOD ) in Isaac shall thy seede be called . Here obserue a notable practice of Abraham , as a good direction how we ought to iudge of all those that liue in the Church , submitting themselues outwardly to the ministerie , and regiment thereof . Abraham here hath two sonnes , Isaac , and Ismael ; he circumciseth them both , and instructs them both ( for he taught all his houshold to knowe God , and to feare , and obey him , Gen. 18.19 . ) hee iudgeth them both to be in one state , in regard of Gods couenant ; though they were not : but that difference is made by God. Abraham doth not on his own head , and by his own will , put Ismael out of the Church , which was in his family ; but God bids him put him out , and then he put him out , and not before : till such time he kept him in , and held him to be within the couenant , as well as Isaac was . Euen so must we deale towards those that liue in the church : secret iudgement must bee left to God ; and ( till God manifest the contrary ) in the iudgement of charity , wee must holde them all elect . This is the practice of Saint Paul in all his Epistles : writing to the Corinths ( 1. Corinth . 1.2 , ) he calls them all sanctified : and to the Galatians ( Gal. 1.2 , ) hee calles them all elect ; speaking so in the iudgement of charitie , although he knew that among them there were many profane and wicked men ; and though hee reprooue many great errors and hainous sinnes amongst them . And thus much of the first argumēt wherby Abrahams faith is commended vnto vs ; namely , the great impediments which might hinder the same . Now followeth the second Argument or reason , wherby his faith is commended ; to wit , Abrahams victory ouer these impediments , or the meanes whereby he ouercame them , and induced himselfe to obey GOD , in these words ; VERSE 19. For he considered , or reasoned , that God was able to raise him vp , euen from the dead . HEre is the true cause that made Abraham to offer his sonne , and yet beleeue the promise , that in him his seed should be called : Wee may perswade our selues , that Abraham had rather haue died himselfe ( if it might haue stood with the will of God ) than to haue sacrificed his sonne . How then doth he induce himselfe to offer him vp ? Ans. By this which is here set downe : he reasoned that God was able to raise him vp , euen from the dead . Here are diuers points to be considered of vs : First obserue , the text saith not , that Abraham murmured , or reasoned against God ; but reasoned with himselfe , that God was able to raise vp his sonne againe : and thereby induced himselfe to sacrifice his sonne vnto God. Hence wee learne , that when God laies vpon vs any hard commandement , wee must not plead the case with God , or murmure against him ; but with all quietnesse and meekenesse obey . This is a notable grace of God commended vnto vs by God himselfe : In rest and quietnesse ( saith God , Isay 30.15 . ) shall be your strength ; in quietnesse and confidence shall yee bee saued . Many thinke it impossible , to endure or doe some things , which God imposeth on his children : But our spirituall strength stands in these two , in silence , or rest , and in quietnesse ; by these wee shall be enabled . When Nadab and Abihu , the sonnes of Aaron , offered strange fire before the Lord , which hee had not commaunded , There went out a fire from the Lord , and deuoured them ; so they died before the Lord. Now when Aaron their father asked Moses a cause hereof , Moses saide , It was that which the Lord spake , he would be glorified in all that came neere him ▪ which when Aaron heard , the Text saith , He heide his peace , and said not a word : so Dauid behaued himselfe in the case of distresse . I helde my peace and saide nothing , because thou Lord diddest it . And this is a speciall point for vs to learne and practice ; wee must not grudge or repine at Gods hard commaundements , nor pleade the case with him , but in all quietnesse and silence obay God in all that he saith vnto vs. Againe , whereas it is said , that Abraham reasoned , that God was able , &c. Here we learne , that it is a necessary thing for a man that beleeues , to haue good knowledge in Gods word : that when a temptation comes against his faith , by knowledge and reasoning out of Gods word , hee may be able to put backe the same ; for , all our reasoning in matters of faith , must be grounded on the word : so doth Abraham in this place , against this strong temptation , reason out of Gods word to stay himselfe : so that knowledge in the word of God , is necessary to him that beleeues . And therefore that Doctrine of the Church of Rome is erronious , and here condemned , which saith ; that if a man become deuout , & beleeue as the Church beleeueth ( though he knowe not what the Church beleeueth ) yet this faith will saue him : but this is a meere deuice of their owne , and hath no ground in the word of God : for ( as we see heere ) knowledge in the word is necessary for him that hath true sauing faith . But what is Abrahams argument , whereby hee moues himselfe to obay God ? Surely this ; Hee reasoned that God was able to raise vp Isaac from the dead . One part of his reason he takes for graunted , which heere hee conceales : for this promise was made vnto him , In Isaac shall thy seede be called . Now this he takes for graunted , that God will neuer change his promise . From whence hee reasoneth thus : God is able to raise vp Isaac my sonne from the dead to life againe ; and therefore I will sacrifice my sonne according to his commaundement : for , this I knowe certainly , that in Isaac shall my seede be called , seeing God hath promised that , as well as he commaundeth this other . In this example , wee see a meanes set downe vnto vs to enduce vs to obey God in all hard and difficult cases imposed by God : which is a point to be considered carefully of euery one of vs. For , say that any of vs shall be so touched in conscience for our sinnes , that we euen despaire of our owne saluation , what must we doe in this case ? wee must take Abrahams course , and dispute with our selues for our selues , & we must drawe our arguments from the promise of God , and from the power of God ; we must ioyne the promise and power of GOD together . As for example : thus wee must say ; God hath made this promise , this I haue heard , and I doe beleeue it , that God so loued the world , that he gaue his onely begotten Sonne , that whosoeuer beleeued in him should not perish , but haue euerlasting life . This is Gods promise , and it shall neuer be changed . Now therefore howsoeuer my case be heauie and desolate , yet God is able to comfort me , and to bring my soule out of hell , and from this case of desperation ; therefore though he kill me , I will trust in him , and I will vse all holy meanes whereby I may ouercome this hard and grieuous temptation . So , if it shall please God to call vs to suffer any thing for the name of Christ , and his holy profession ; flesh and bloud we know , is weake , and Nature will make this obiection , that life is sweete : what course therefore shall we take ? we must doe as Abraham here doth ; vnto the certainty of Gods promise we must adioine his power , and reason thus ; God hath made this promise , that he will be with them that suffer any thing for his owne names sake , and I knowe that hee is able to deliuer me : and though he will not , yet he can make me able to beare it ; therefore I will patiently suffer , and abide whatsoeuer his holy hand shall lay vpon me . Thirdly , is a man so troubled with some sinne , that he cannot get out nor ouercome it ? Then also let him set before him this fact of Abraham ; and vnfainedly endeuour to doe heereafter . For that which is past , let him labour to beleeue this promise of God , At what time soeuer a sinner doth repent him of his sinne , hee will put all his wickednesse out of his remembrance . And for the time to come ( being first resolued , that God can inable him to leaue his sinnes ) let him striue by good meanes to leaue his sinne , auoiding the occasions of it , and praying against it ; and this will be as a cable-rope to drawe him out of the pit of sinne : This course wee must take , and this doe , in euery hard case that shall befall vs. And thus much of the meanes whereby Abraham induced himselfe to obey God. The third and last reason whereby Abrahams faith is commended vnto vs , is the issue and euent thereof in these words : From whence he receiued him also after a sort . From whence ; that is from death : After a sort , or ( as it may be read ) in some shewe . This is said , because Isaac in the thought and purpose of Abraham , was but a dead man : for , Abraham was fully resolued with himselfe vpon Gods commaund , to haue sacrificed him ; yea , hee had gone so farre , as to put the sacrificing knife vnto his sonnes throate , and had slaine him indeede , had not the Angell of God staid his hand : and therefore when the Angell said , Lay not thy hand vpon the childe , neither doe any thing to him , euen then did Abraham in some shew receiue Isaac from death . Here we learne diuers points : 1 That whosoeuer shall rest on Gods prouidence , and good pleasure , euen in cases of extremitie , when he shall be out of all hope with himselfe ; shall at the last haue a good issue . This wee see to bee true by Abrahams example in this place . As wee said before , he himselfe ( no doubt ) had rather haue died ten thousand times , than to haue Isaac slaine , in whom the promise was made : but yet , beleeuing Gods promise , that that should neuer change , hee rests himselfe on Gods good pleasure and prouidence , and goes on in obedience ; and so in the end receiued a blessed issue . This is very cleerely set downe vnto vs in the History recorded by Moses . For , when Abraham had gone three daies iourney in the wildernesse , and had built an Altar , then Isaac said vnto Abraham , Gen. 22.7 , Father , here is the fire and the wood , but where is the lambe for the burnt offering ? Then Abraham said , My sonne , God will prouide him a lambe for a burnt offering , Vers. 8. And thus yeelding himselfe to Gods good pleasure , and prouidence , he receiued his sonne againe ; as a dead childe restored to life . So , when we are in cases of extremitie , when all goes against vs , and when we can see no hope of any good issue or ende , and all good meanes seeme to faile vs ; if wee can then cast our selues on Gods prouidence , and rowle our selues vpon God , we shall haue comfort in the ende , and a good issue out of all . Wee doe all of vs in word acknowledge Gods prouidence : but whē wee come to the pinch , that wee fall into cases of extremitie ; then wee vse vnlawfull meanes , and doe not with Abraham cast our selues vpon God , but seeke helpe of the diuell , and wicked men . But all such persons must looke for a cursed issue . They therefore , that feare the Lord , beeing put to any plunge , or extremitie , must cast themselues vpon God wholly , and waite for his good time and pleasure ; and then will the issue be both ioyous and comfortable vnto their soules . Here some circumstances of this fact are to bee considered , out of the larger story . The first is this : What did God vnto Abraham at this time , when he was about to kill his sonne ? Answ. God now gaue him a commandement , to stay his hand , and not to slay his sonne : By vertue whereof , Abraham staies his hand . God before commanded him to goe three daies iourney in the wildernesse , and there to sacrifice his sonne : Hereupon Abraham goes ; but now beeing come to the place , hauing bound his sonne , and is ready to cut his throat ; God bids him stay his hand : and then also Abraham obeyeth God , and doeth not kill his sonne . Here we see , Abraham is at Gods commande ; and ( as wee say ) at his becke : Hee doeth not follow his owne will and pleasure ▪ but when God calles , he is wonderfull pliable to doe Gods commaund , whatsoeuer it bee , one way or other . This practice of Abraham , must bee a looking glasse for vs , wherein to see , what manner of persons wee ought to be . Looke what God commaunds vs to doe , that wee must doe ; and what hee forbids vs , that wee must not doe . But this is a rare thing to bee found in these daies : our practice generally is contrary ; for in our liues wee followe our owne humors and affections , neuer regarding what God doth either will or nill . But if wee will be Abrahams children , we must follow Abrahams practice in this place ; For , the sonnes of Abraham will doe the workes of Abraham , Iohn 8.39 . Good seruants will come and goe , doe and vndo , at their Lords pleasure ; and forget themselues , to obey their masters : And so must it be with vs , if we call God our good Lord and master , Luk. 6.46 . The second circumstance to bee considered , is the time when Abraham receiued his sonne from death ; to wit , at the very same time when his knife was at his sons throate , and he himselfe ready to offer him vp for a sacrifice vnto the Lord : at that same instant God spake vnto him by his Angell from heauen , and said , Abraham stay thy hand , Gen. 22.10 . This circumstance is worth the marking : for , God lets him alone three whole daies in great perplexity ; and Abraham goes forward , according to Gods commād , euen to lay his knife to his sonnes throat . Here then we see , what is the Lords dealing with his seruants ; Hee lets them alone for a long season in temptation and pittifull distresse : and at the length , when it comes euen to the extremitie , and when the knife is ( as it were ) at the throate ; then hee shewes himselfe , and brings comfort vnto them . The Spouse ( in the Canticles ) which is the Church of God , or a true Christian soule , whether you will ( for it is true both in the generall , and particular ) Cant. 3.2.3 , Shee seekes Christ euery where , in the streetes and open places , but shee findes him not ; then shee goes to the watch-men ( which are Gods ministers ) and there inquires after him whom her soule loued , and they cannot tell her where shee might finde him ; so that now all hope of finding him might seeme to be past : but when shee was a little from them , then shee found him , and Christ comes to her when shee was most in feare not to haue found him at all . The people of Israel , were many yeares in bondage in Egypt : and when the time came that Moses was sent of God to fetch them thence , and to be their guide and deliuerer ; when he had brought them out , and carried them to the red sea , then came Pharaoh with a huge armie after them to destroy them , Exod. 14.25 . Before , they had beene in great affliction and bondage : but nowe they were quite past all hope of recouery ; for they had before them the redde sea , and on each side of them great hilles and mountaines , and behinde them the huge hoast of Pharaoh ; and therefore they cried out vnto Moses , who then by GODs commaundement did diuide the redde sea , and made it drie land , and deliuered them through the middest of the redde sea : but as for their enemies , Pharaoh and all his hoast , the Lord drowned them in the middest thereof . So for our selues , when God shall exercise any of vs in cases of extremitie , wee must looke to bee so dealt withall at Gods hand ; Hee will let vs alone for a time , and neuer helpe vs , till the last pinch : and therefore , we must waite for his good pleasure with patience ; for , this he will doe to trie vs to the full , and to make manifest the graces of God wrought in vs. The third circumstance to be considered is this : In what manner did Abraham receiue his sonne from the dead . This we may read of , Gen. 22.13 , Hee must take a Ramme that was caught behinde him in a bush , and offer him in stead of Isaac : so Isaac is saued , and the Ramme is sacrificed and slaine . Now whereas Abraham offered Isaac in sacrifice to God , and yet Isaac liueth , and the Ramme is slaine in his stead : Hence some gather this vse , and we may profitably consider of the same ; to wit , that the sacrifices which wee offer vnto God , now vnder the Gospel , must be liuing sacrifices : for , Isaac he was offered in sacrifice to God , & yet he liued and died not , but the Ramme is slaine for him . So must we offer our selues in sacrifice vnto God , not dead in sinne , but liuing vnto God in righteousnesse and true holinesse . And thus shall we offer vp our selues liuing sacrifices vnto God , when as we consecrate our selues vnto Gods seruice , and obey him in our liues and callings . And looke , as vnder the Law the burnt offerings were burnt all to smoake and ashes ; so must wee in our liues , wholly and altogether , giue our selues vnto God , and renouncing our selues , be nothing to the world , but wholly dedicated to God. Neither must wee come vnto him in our sinnes : for sinne makes our sacrifice dead , lame , halt , and blinde , which God doth abhorre ; but wee must bring our selues liuing sacrifices vnto God ( as Paul saith , Ro. 12.1 . ) I beseech you brethren , by the mercies of God , that you giue vp your bodies a liuing sacrifice , holy & acceptable vnto God , which is your reasonable seruing of God. Hence also some gather , that this sacrificing of Isaac was a signe and type of Christs sacrifice vpō the crosse . For , as Isaac was sacrificed and liued , so did Christ ; though he died , yet rose againe , and now liueth for euer : but because it hath no ground in this place , though it be true which is said of both , therefore I will not stand to vrge the same . And thus much of this third reason , whereby Abrahams faith is commended , with the circumstances thereof : and consequently , of all the examples of holy Abrahams faith . Isaacs Faith. VERSE 20. By faith Isaac blessed Iacob and Esau concerning things to come . IN the three former verses , the holy Ghost hath particularly commended the faith of Abraham : Now in this verse , hee proceedes to set downe vnto vs the faith of Isaac particularly also . Wherein we are to marke these foure points : First , a blessing wherwith Isaac blessed Iacob and Esau : Secondly , the cause of this blessing , that is , his faith : Thirdly , the parties blessed , which are , Iacob and Esau : Fourthly , the nature and matter of this blessing in the end of the verse ; Concerning things to come . Of these , in order . First , for the blessing . That we may knowe the nature and quality of it , wee must search out the kindes of blessings how many they be . In Gods word wee finde three kindes of blessings : 1. whereby God blesseth man. Now , God blesseth man , by giuing vnto him gifts and benefits either temporall or spirituall : and so he blessed all his creatures in the beginning , but especially man. The 2. kinde of blessing , is that , whereby man blesseth God : and this , man doth by praising God , and giuing thankes vnto him , who is the Author of all blessings . So Paul saith , Blessed be God euen the Father of our Lord Iesus Christ , which hath blessed vs with all spirituall blessings in heauenly things in Christ : Ephes. 1.3 : beginning his Epistle with this kinde of blessing , that is , by praising God. And so Zachary after the birth of his sonne , and the receiuing of his sight , hee sings vnto God this song of praise : Blessed be the Lord God of Israell , Luk 1.68 ; that is , praise and thanksgiuing be vnto the Lord , &c. The third kinde of blessing , is that , whereby one man doth blesse another : and vnder this kinde we must vnderstand Isaacs blessings in this place . Now further , this kinde of blessing , whereby one man blesseth another , is either priuate or publike . A priuate blessing is that , whereby one priuate man whatsoeuer he be , in his place , prayes to God for a blessing vpon another . And this is common to all men : for euery man may blesse another , that is , pray to God for a blessing vpon another ; but especially it belongeth to Parents thus to blesse their children , by praying to GOD for a blessing vpon them . And therefore the Commaundement goes thus , Honour thy fa-thy father and thy mother , that they may prolong thy dayes in the Land , which the Lord thy God giueth thee . Exod. 20.12 . Now , Parents prolong their childrens dayes by blessing them ; that is , by teaching and instructing them in religion , and by praying vnto God for a blessing vpon them , that hee would blesse them . Secondly , there is a publike kinde of blessing , which is done by the minister of GOD , in the name of God. And after this sort , Melchisedech blessed Abraham , as he returned from the slaughter of the Kings , Heb. 7.1 : and without all contradiction , ( saith the Author of this Epistle ) the lesse is blessed of the greater ( Verse 7 ) . Further , these publike kinde of blessings are of two sorts ; either ordinarie or extraordinarie . An ordinarie kinde of publike blessing is that , which is pronounced , and vttered out of Gods word by an ordinary minister , vpon the people . Example of this we haue in the ordinary Priests in the olde Testament ; whose duty was in the seruice of God to blesse the people , before their departing . And the forme of blessing which they should vse , is prescribed vnto them by Moses , after this manner from the Lord : Thus shall ye blesse the children of Israell , and say vnto them ; The Lord blesse thee , and keepe thee , the Lord make his face to shine vpon thee , and be mercifull vnto thee : The Lord lift vp his countenance vpon thee , and giue thee peace . Where , wee see the manner of the Priest was to blesse the people , not in his owne name , but in the name of God , stretching out his hand ouer the heads of the people . This kinde of blessing was then ordinarie : and yet some way figuratiue ; signifying vnto them the blessings which Christ Iesus the Mediatour , God and man , should not onely pronounce , but euen giue vnto the Church in the new Testament : which our Sauiour accordingly performed to his disciples at his Ascension . For the Story saith ; When he was risen againe , he led them to Bethania ( where he ascended ) and lift vp his hands and blessed them . And S. Paul declareth this blessing of Christ more at large , saying ; Ephes. 4.8.11.12 : Christ ascended on high , & led captiuity captiue , and gaue gifts vnto men : some to be Apostles some Prophets , and some Euangelists , and some Pastors and teachers ; for , the gathering together of the Saints , for the worke of the ministerie , and for the edification of the body of Christ. Where we see , that our Sauiour Christ did not onely pronounce a blessing vpon his Church , but was also the author thereof from God his father . And as the Priestes in the old testament had an ordinary kinde of blessing the people : so the ministers of GOD in the newe Testament , they haue the same in substance ; for , the ministers may blesse their people two waies : First , by praying vnto GOD for them : Secondly , by pronouncing a blessing vpon them , according to GODs holy word . A forme of this blessing wee haue from the Apostle Saint Paul , who blessed the Corinthians after this sort ; The grace of our Lord Iesus Christ , and the loue of God , and the communion ( or fellowshippe ) of the holy Ghost be with you all : 2. Corinthians 13.13 . Secondly , an extraordinary kinde of blessing is , when an extraordinary Prophet , or seruant of GOD , doth set downe and pronounce a blessing vnto any , and foretelleth their estate from GOD. Thus did Noe blesse his two sonnes , Shem and Iaphet , ( Gen. 9.25 , 26 , 27. ) and pronounced a curse vpon wicked Canaan . This hee did , not as an ordinary father , but as an extraordinarie Prophet ; not onely praying for a blessing vpon his two sonnes , but also foretelling them what should be their condition or estate afterward . So in this place , whereas Isaac blesseth Iaacob and Esau , it is no priuate blessing , but a publike ; and yet indeede , not an ordinary publike blessing , but extraordinary , by telling vnto Iaacob and Esau before hand , what should be their particular estates and conditions , and what blessings they should haue from GOD , both in this life , and in the life to come . For , wee must not here conceiue of Isaac , as an ordinary father , but as a holy Patriarch and Prophet of the Lord , and an extraordinarie man ; foreseeing , & foretelling by the spirit of prophecie , the particular estate of his two sonnes ; and also what particular blessings they and their posteritie should receiue from God. The meaning then of these words , Isaac blessed Iaacob & Esau , is this ; that Isaac beeing a Prophet , an extraordinary man , and a famous Patriarch , did by the spirit of Prophecie foresee , and set down , and tel before hand , what should be the particular estate of his two sonnes , Iaacob and Esau : and as hee did foretell it , so likewise hee praied vnto God that the same might come to passe ; as it did afterward . And thus much for the meaning . Nowe , though this were an extraordinary kinde of blessing , which Isaac vsed ; yet from hence , we may all of vs learne an ordinary duty : for , looke as Isaac blessed his two sonnes , so wee by his example must learne to abstaine from all wicked speeches ; as cursing and banning , and exercise our tongues in blessing , not making them the instruments of sinne , to curse , and reuile , as many doe : for , vengeance is mine ( saith the Lord ) . Hee must curse , that hath absolute power and authoritie to inflict the same , when hee will. But wee are not absolute Lords ouer any man , or any creature ; and therefore we must remember Saint Peters lesson , 1. Pet. 3.9 , Wee must not render euill for euill , nor rebuke for rebuke ; But contrariwise blesse : and he rendreth a reason , Knowing that wee are thereunto called , to bee heires of blessing . Farre be it from vs therfore , to open our mouthes to curse either men , or any of Gods creatures : and indeede , vile , and abhominable is the practice of many , who exercise their tongues in cursing and banning , not onely men , but also other creatures of God. But let such as feare God , both learne and practice the contrary . The second point to be considered , is the cause of this blessing ; to wit , Isaacs faith : By faith Isaac blessed Iaacob and Esau. Here first wee are to consider , how Isaacs faith blessed Iaacob and Esau ? surely thus : He did most notably gather together all the promises of God made to him , and to his two children , which were specially three . First , I will be thy God and the God of thy seed . 2. God had promised , that he and his seed should possesse the promised Land of Canaan : 3. That his two children should be two mighty Nations , and that the elder should serue the younger . Now Isaac doth not consider these blessings a-part one from another , but hath them all in memory ; and on them all ( receiuing them by a liuely faith ) he builds his blessings : for , by faith in these promises , hee did certainly fore-see what should be the future estate of his two sonnes , and accordingly doth hee pronounce particular blessings vpon them both . But it may be thought , that Isaac did not blesse his sonnes by faith ; for if we reade the History in Genesis , wee shall see , that he blessed them by errour , and was deceiued therein : for , hee was purposed to haue blessed Esau , onely with the speciall blessing , when as he gaue the same to Iacob vnwittingly ; how then could he doe this by faith ? For the answering of this , we must consider two things : First , it is true indeede , that Isaac was blinded ouermuch with a fond affection toward Esau , and loued him otherwise then he ought , and therfore was purposed to haue blessed Esau with the speciall blessing . This was a fault in Isaac : but yet it takes not away Isaacs faith , nor makes it to be no faith : But it shewes that Isaacs faith was weake , and ioyned with som infirmity in forgetting Gods particular promises . Secondly , howsoeuer at the first Isaac erred in his purpose for the blessing of his children , yet afterward hee corrects himself for it . For , as we may read in the History , after he had indeede blessed Iacob , supposing it had beene Esau , when Esau came for his blessing with his venison , the Text saith , Gen. 27.33 , That Isaac was stricken with a meruailous great feare , and saide , I haue blessed him , and therefore he shall be blessed ; correcting his fault in his former purpose : yea , and though Esau sought it with teares , yet hee could not moue Isaac to repent himselfe of blessing Iacob , Heb. 12.17 : wherefore it is vndoubtedly true , that he gaue these blessings vnto his children by faith . Now from this that Isaac blessed his children by faith , wee learne many instructions . The first concerneth Parents ; that , howsoeuer they cannot as Isaac did , like Prophets and Patriarchs pronounce blessings vpon their children , & foretell what shall be their particular estate afterward : yet if Parents would as farre as they may , followe the practice of Isaac , they should bring great comfort and consolation vnto their owne soules , both in this life and in the life to come . Isaac set before his eyes all the promises that God had made both concerning him and his sonnes ; and by faith in these promises is moued to blesse his children : so , if Parents would haue true comfort in their children , they must search through the whole booke of GOD , and see what promises God hath made vnto the godly and to their seed ; & withall , they must by faith apply vnto their own soules , all these gracious promises , endeuouring also to make their children to knowe the same , and to walke worthie thereof : and then as their obedience shall encrease , so will their ioy encrease not onely in God , but mutually one in another . This will stay their hearts in all assaults , yea euen in death it selfe . Secondly , whereas Isaac blessed his children by faith : heere we may take iust occasion to speake of such wicked persons as are cōmonly called blessers ; who are too much esteemed of , by many at this day , and their wicked practises counted blessings , and good meanes of helpe : when as indeede they are most vile and wretched creatures . This may be thought a hard censure , because they are taken for cunning men and women , and for good people who followe Isaacs example in blessing mens children and cattell : they are thought to doe no harme at all , but much good by helping strange mischaunces that befall men in their bodies , children , or goods . Thus would some excuse and defend these wizards and blessers , who are the wretched limbs of the diuell : but let vs knowe that if they will blesse aright , it must be by faith . Now what faith haue they ? hath God made any promise to them , that by their meanes hee will helpe those that come to seeke helpe at them for their children & cattell ? nay verily , there is no such matter : God neuer made promise to any such ; nay , hee hath flatly forbidden , not onely such practices as they vse , but also for men to seeke to any such persons : and therefore they cannot blesse mens children and cattell by faith . But they say they doe these things by faith : yet it is by faith in the diuell , and in his promises . For this is certaine , that as God hath his Lawes and Sacraments for those that enter couenant with him : so on the contrary , the diuell hath words , spells , and charmes , as his lawes and rites , wherein he exerciseth his slaues : and by a Satanicall faith in the diuels word and promise , doe these Wizards and wise-women blesse mens goods and children . This is true by the common confession of many of them , to omit all other proofe . And therefore wee must hold them for the limbs of the diuell , and his wicked instruments to drawe men from God ; and so in no case goe to them for any helpe : for in so doing , we forsake the liuing Lord and his helpe , and seeke for helpe at the diuell ; then which what can be more odious ? But , say we receiue some outward helpe by their meanes : yet marke the issue ; the Lord hath said , Leuit. 20.6 , If any turne after such as worke with spirits , and after southsayers to goe a-whoring after them , then will I set my face against that person , and will cut him off from among his people . Therefore vnlesse we feare not the curse of God , we must be warned hereby , not to seeke for helpe at their hands . For they are gracelesse people ; who haue no feare of God before their eyes : but they set themselues against God and his word . And indeede these common blessers which seeme to doe no hurt , but to blesse mens children and cattell , are more dangerous then notorious Witches , who can onely hurt mens body and goods , when God permits ; whereas these blessers ensnare the soule , and drawe whole Townes and Countries to the approbation and partaking of their wickednesse . The third point to be considered is , the parties blessed , that is , Iacob and Esau. Heere marke first the order which the holy Ghost vseth : hee setteth Iacob in the first place , and yet Esau was the elder brother : what is the reason of this ? Answer . We must knowe that the Scripture vseth a three-fold order in the naming of persons : 1. The order of Nature : as when the first borne is put first . And thus Dauids sonnes are numbred according to their age ; first , Ammon , then Daniell , the third Absolon , &c. 1. Chronicles 3.1.2.3 . 2. The order of dignitie , when as those are put in the first place , not which are the eldest , but which are best and most in GODS fauour . This order the holie Ghost vseth in naming Noahs sonnes , Genesis 5. verse 31 : saying , Noah begat Shem , Ham , and Iaphet ; when as Iaphet was eldest , and by order of nature , should haue beene put first : yet with Shem GOD continued the couenant . 3. The order of Historie , when as one that is first or chief in dignitie , is placed last , because his Historie begins in the last place . So our Sauiour Christ is mentioned last in the Genealogie made by Saint Matthew ; because his Historie began in the last place , though in dignitie hee were first and principall . To apply this to our purpose : The order which the holy Ghost heere vseth , is not the order of Historie , nor of Nature , but of dignitie ; because Iacob was chiefe in the fauour of GOD , therefore the holy Ghost putteth him in the first place . Heere then wee see in this order of dignitie , that the first blessing ( of life euerlasting ) belongs to Iacob : Esau must haue his blessing , but in the second place . Heere obserue these two thinges : First , Iacob is receiued into Gods couenaunt , and Esau put by . Iacob gets the principall blessing , and Esau loseth it : but what ? are these thinges so , for Iacobs desert , or for the default of Esau ? Nay verily : The good pleasure of GOD is the chiefe cause heereof : for , touching the blessing ; if wee reade the Historie , wee shall see , that Esau at his Fathers commaundement , went and hunted , and tooke the paines , and got his Father venison , and tolde him nothing but truth . But Iacob neuer went to hunt , but gets a Kid dressed , and comes to his Father with it , and while hee talkes with his Father , doth foully gloase and lie : so that in all reason it might seeme , that Esau deserued the better blessing ; yet GOD will haue it otherwise , and the principall blessing belongs to Iacob . Wherein wee may note , that Gods speciall loue to man , whereby hee receiues him into his couenaunt , is not grounded on mans behauiour , but on his owne good will and pleasure . Secondly , in that Iacob heere had the principall blessing ; wee learne , that the counsell of GOD doth ouerrule the will of man. For , Father Isaac had purposed to haue blessed Esau with the chiefest blessing ; but yet Gods counsell was contrarie , and the same ouer-rules Isaacs will. For , though Isaac had cause to suspect that it was not Esau , both because hee came so soone , as also for that the voice was apparant not to be Esaus , but Iacobs voice : yet Gods counsell ouer-ruled his will ; and when hee came to handle his sonnes handes , hee could not discerne betweene a Kiddes skinne , and the skinne of a man : what 's the cause heereof ? Surely it was Gods will and counsell , that Iacob should haue the chiefest blessing ; and therefore hee ouer-rules Isaacs will , and blindes his senses , and makes him to blesse Iacob with the chiefest blessing . The consideration heereof is profitable vnto vs ; for it is a receiued opinion with many at this day , that GOD did purpose to saue all men . Now when question is made , Why then are not all men saued ? They answer , because men will not , though God will. But this opinion is erroneous ; for , it makes mans will to ouer-rule GODs counsell : as if they should say , GOD willeth it not , because men will it not ; or else ( which is worse ) God willeth it : but it commeth not to passe , because man will not doe it . But Gods will and counsell is the highest and chiefest cause of al ; & looke whatsoeuer he willeth , that bringeth he to passe : and because all men are not saued , therfore we may safely thinke , and say , that God did neuer decree to saue all men . Now further , more particularly of Iacobs blessing : first , it may be asked , How could Iacob bee blessed , seeing hee came dissemblingly and lying to his father ? Answ. Wee must knowe , that howsoeuer Iacob sought the blessing by fraude , yet he might bee blessed ; for , he failed not , neither did amisse in seeking for the blessing , but onely in the manner of seeking it : it was his duty to seeke it , though not after that manner which hee did ; hee should rather haue staied that leisure and time , wherein God had caused Isaac to haue blessed him , without his sinne in seeking it . Secondly , consider the manner how Iacob receiues his fathers blessing ; namely , in his elder brother Esaus garment . Here we may see a notable resemblance of Gods maner of blessing vs : When wee looke for a blessing at Gods hand , wee must not come in our owne garments , in the rotten ragges of our owne righteousnes ; but we must put on Christs garment , the long white robe of his righteousnes . And so comming vnto God , as Isaac said of the sauor of Esaus garments , which Iaacob had put on , ( Gen. 27.27 , 28. ) Behold , the smell of my sonne is as the smell of a field ; God giue thee therefore of the dewe of heauen , and the fatnesse of the earth , and plenty of wheate and wine : So will God say vnto vs , that the righteousnesse of Christ , which wee haue put on by faith , is a sweet smelling sauor in his nosthrils , Ephes. 5.2 . Now seeing all the blessings we enioy , come to vs in Christ , and our acceptance with God , is in his righteousnes ; we therefore must labour to put on Christ euery day , by becoming new creatures : we must seeke to resemble him in knowledge , righteousnesse , and holinesse : so shall our assurance increase of Gods blessings vpon vs more and more . Lastly , marke that howsoeuer Iaacob was blessed otherwise than Isaac had purposed ; yet , after the blessing is pronounced , it must needes stand : for , so when Esau came ▪ Isaac said vnto him , I haue blessed Iacob ; therefore hee shall be blessed : Eph. 27.33 . Euen so , the Ministers of Gods word , in the assembly of the Church , who haue power to pronounce Gods blessings vpon the people ; howsoeuer they be but weake men , and may be deceiued , beeing subiect to error , as other men are : yet when they pronounce Gods blessing vpon their congregation , in the ministery of the word ; if they doe it in sinceritie of heart , and vprightnesse of conscience , that blessing shall stand . And so on the contrary , looke whom they curse , for iust cause out of Gods word ; their curse shall stand . Further , as Isaac blessed , but knewe not whom ; so the Ministers of God , in the dispensation of the word , they must blesse Gods people , thogh they know not who they are particularly , that doe receiue it . Thus much of Isaacs blessing Iacob . Now I come to his blessing of Esau : for hee also was blessed , as the Text saith ; yet in the second place , albeit he were the elder brother . Quest. How could Esau be blessed at all , seeing Isaac had but one blessing ? Answ. Esau was only blessed with temporall blessings , and not with spirituall . Obiect . But some wil say , Esau was a bad man , & wicked ; now it is said , that to the impure all things are impure : how then could the bestowing of tēporal things be blessings to him ? An. Temporall things bestowed on the wicked are blessings , & no blessings : they are blessings in regard of God , that giues them ; but they are no blessings , in regard of men that receiue them , and vse them amisse . Quest. How came it to passe , that Esau beeing the elder brother , looseth his birth-right , and blessing both ; how came it to be Iaacobs ? Answ. The cause was his profanenesse , as wee may see and read in the next chapter ; where it is said , ( Heb. 12.16 . ) that he solde his birth-right for a portion of meate : euen for a messe of redde broth ; and beeing so profane , as to contemne so high an honour , hee must bee content to haue his blessing in the second place . And hence we may obserue a good instruction . There is many a yong man in these our daies , baptized as Esau was circumcised , and liuing in the Church , as hee did in Isaacs house ; who , during prime of his age , is giuen to nothing but to his pleasure ; that is as good to him , as Iacobs redde broth was to Esau : take this pleasure frō him , and take away his life : herein is all his ioy , and he delighteth in nothing so much , as to spend his time in hunting , hawking , dicing , gaming , wantonnesse , and drinking . Now know for certaine , this is a right Esau ; and yet many such haue wee among vs , who thinke of themselues , that they are they iolly fellowes , and they onely carrie the braue minde : but as for Iaacob , and such as make conscience of their waies and words ; those alas are silly fellows . Now , what is to be said or thought of these ? Surely this , if they doe not , ( and that in time ) looke to their estates , and to themselues , it will cost them their liues ; euen the life of their soules . Esau lost his birth-right by his profanenesse : and so will these men doe , if they continue in this estate ; they will blot their names out of the booke of life , and roote themselues quite out of the kingdome of heauen . Therefore , let all yong men whatsoeuer they bee , high or lowe , take heede how they liue in sinne , and goe on in their wickednesse ; for , if they take Esaus course , and continue in profanenesse , doubtlesse they will haue Esaus end . How wonderfully doth Satan bewitch them , that while they goe on in sinne , they should thinke so highly of themselues ▪ and so basely of those that make conscience of their waies ? Wherefore , in the feare of God let such betime redresse their waies and courses ; lest when Gods curse is vpon them , they crie too late for mercy . And thus much of the parties blessed . The fourth point to be considered , is the nature or matter of this blessing , in the ende of the verse ; Concerning things to come . The meaning of these wordes is this : That olde Isaac their father did pronounce blessings vpon his sonnes , not onely for the time present , but also for the time to come ; in blessings temporall and spirituall , ( as wee may read Gen. 27. vers . 28 , 39. ) where hee giueth to them both the fatnesse of the Land , and plentie of wheat and wine : and especially to Iaacob , that he should be Lord ouer his brethren . But some will say , it may seeme to prooue otherwise ; for , while Iaacob liued , he was alwaies humble and subiect to Esau : and when he came to his owne countrie , from among the Aramites , as he met with Esau , he sent presents to him ; and when he saw him , he went before , and bowed himselfe to the ground 7. times , vntill hee came neere to his brother , Answ. That prophecie of Iaacob and Esau , that the elder should serue the yonger , must not be restrained to the persons of Iaacob and Esau , but referred to their posteritie ; especially in the daies of Dauid and Salomon : for then were the Edomites who came of Esau , in subiection to the Israelites , the posteritie of olde Ismael . Whereupon , Dauid speaking as a King , saith , Psal. 60.8 , Moab shall be my wash-pot , ouer Edom will I cast my shooe : meaning thereby , that hee would bring the posteritie of Esau into a base and lowe estate of subiection vnto him ; according as we may see verified , 2. Sam. 8.14 . But some will say , that Isaac when he blessed Esau , pronounced that he should haue a fertile soile , and the fatnes of the earth should be his dwelling place ( Gen. 27.39 . ) ▪ whereas in Malachie the Lord saith ( Mal. 1.3 . ) he hated Esau. And a token thereof was this ; that hee had made his mountaines waste , and his heritage a wildernesse for dragons : meaning , that he should dwell in a barren Land. How can these two agree ? Answ. First , wee may say thus : That the land of Edom was a fertile land ; but yet in respect of the Land of Canaan , but a barren and waste Land. Secondly , Isaac speaks here of Idumea , as it was in his time ; not as it was afterward : for , it might be fertile in Isaacs time , 〈◊〉 yet after become barren : for , God will curse a Land by turning fruitfulnesse into barrennesse , for the wickednesse of them that dwell therein , Psal. 107.34 . And thus much for the example of Isaacs faith . Now follow the examples of the faith of Iacob . Iacobs Faith. VERSE 21. By faith Iacob when he was dying , blessed both the sonnes of Ioseph , and worshipped on the end of his staffe . IN these words the holy Ghost layes downe the notable and worthie example of Iacobs faith : which is heere commended by two actions ; First , his blessing of the two sonnes of Ioseph : Secondly , his adoring or worshipping of God. In the first action , consider these points : 1. The blessing it selfe : 2. The circumstances belonging to the same ; As 1. the time when Iacob blessed them , that is , when hee was dying : secondly , by what meanes did hee blesse them , namely , by faith : thirdly , the parties blessed ; Ephraim and Manasses . Of these in order . First , for the blessing : Of this kinde of blessing , wee entreated in the former verse , in the example of Isaacs faith ; and therefore neede not now repeate the same . Onely this wee must remember , that this blessing of Iacob is not the common or ordinarie blessing of a Father , but the extraordinarie blessing of an holy Patriarch and Prophet of God. The blessing it self stands in three things : 1. Iacob makes the sonnes of Ioseph his own sonnes , adopting them and taking them into his family . And this is the meaning of those words in Genesis , where Iacob saith as hee is blessing them , Let my name be named vpon them , and the name of my Fathers , Abraham and Isaac ; Gen. 48.16 , that is , they shall be receiued into my family , and be my children , called after my name . 2. He giues them two portions in the Land of Canaan : for Iacob was made an instrument of God , by way of prophecie to distinguish and diuide the Land of Canaan among his children . 3. He doth as a Prophet , by the spirit of prophecie , foretell the condition and estate of Ephraim and Manasses in their posterity ; to wit , that they should be great Nations , and of them should come two great people : in these three things doth Iacobs blessing consist . Out of this blessing of Iacob , we learne two things : First , that God alloweth this liberty to a master of a family , to adopt and chuse for the vpholding of his house a childe or children , in the want of issue from his owne body . For here olde Iacob for the continuance of his posterity , and the enlarging of the Church of God , adopteth his sonnes sonnes into his own family , to be his own sonnes : And this he doth by faith . And therefore a Lord and Master in his family may doe the like : but yet with this caueat ; hee must euer take heede that in this adopting he doe not vniustly hinder his owne issue or kindred . Againe , whereas Iacob blesseth these two sonnes of Ioseph , by fore-telling the particular estate of their posterity , for their portion in the Land of Canaan ; here wee learne , that in many things God doth vouchsafe to reueale his will & counsell in a speciall manner vnto them that be his children : As , in this place he reuealeth vnto Iacob the particular estate of the two sonnes of Ioseph . In like manner , when God was to destroy the Sodomites ; Shall I hide ( saith the Lord ) from Abraham that thing which I do , seeing that Abraham shall be indeede a mighty Nation ? for , I knowe him that he will commaund his sonnes and his houshold after him , that they keepe the way of the Lord. And the Prophet Amos saith ; Surely the Lord will doe nothing , but he reuealeth his secrets to his seruants the Prophets . So saith our Sauiour Christ to his Disciples , Ye are my friends ; and he giueth a reason , because ( saith he ) I haue reuealed vnto you all that I haue heard of my Father , Iohn 15.15 . So that those which are ( in Christ ) the friends of God , they shall in a particular and speciall manner knowe those things which God will not reueale vnto others . And looke as this is here verified to Iacob in a speciall manner , so it is true generally in all Gods seruants & children ; hee reuealeth some particular things vnto them , more then hee doth vnto others . For , besides that generall knowledge which they haue in his word , he reueales particularly vnto them the knowledge of their owne election , of their iustification , sanctification , and glorification to come : though not by way of prophecie , yet by the working of his spirit in the ministerie and meditation of his word . And thus much of the blessing . Now followe the Circumstances . The 1. Circumstance to be considered , is the time when Iacob blessed the two sonnes of Ioseph ; noted in these words , when he was dying : that is , being ready to die , not in the act of dying . In this circumstance wee may learne two especiall duties : one for masters of families ; the other for the Ministers of Gods word : for , here Iacob beares the person not onely of a Father , but of a Prophet . First , Masters of families are here taught to set in order their houses and families whereof they haue charge , before they die : for , Iacob hauing a great charge , and many children ; calls for the sonnes of Ioseph , Ephraim , & Manasses , before his death , and makes them his owne , to perfect his family . Quest. How ( will some aske ) must a man set his house in order when he dies . Answer . By doing two things after Iacobs example : for , first , he disposeth of his temporall things , and distributeth his temporall inheritance in the Land of Canaan . Secondly , he giues them charge of some duties concerning himselfe and some others , especially concerning religion and Gods worship , and then he dies ; as it is said , When he had made an end of giuing charge vnto his sonnes , he plucked vp his feete into his bed , and gaue vp the ghost . Genesis 49.33 : So likewise Masters of families , they must set their houses in order by the like two duties : 1. By a due disposing of their temporall goods and possessions : and 2. by giuing exhortation and charge vnto their children and family , concerning the worship of GOD , and the practice of true Religion . This ( as wee may also reade , 1. Kings . 2 , ) was the practice of good King Dauid : when he was about to die , and as he saith , to goe the way of all flesh , hee calls for Salomon his sonne , and makes him King in his stead , and giues him a most notable charge concerning Gods worship , Verse 3 ; reade the place : it is worth the marking . So the Prophet Isaiah , when he comes to Hezekiah from the Lord , hee aimes at these two : and bids him set his house in order , for hee must die and not liue : Isay 38.1 : and so ought euery Master of a familie , after their example , both learne and practice these two duties . Secondly , Gods Ministers must hence learne their dutie : for , Iacob was a notable Minister and Prophet in Gods Church , which was then in his family . Iacob he blesseth the sonnes of Ioseph , that he might receiue them into his family , and into the couenant ; that so hee might continue and preserue the Church of God after his death : for , looke as Isaac his Father did call him into the couenant , and blessed him ; so dealeth hee with the two sonnes of Ioseph . And accordingly euery Minister of GOD , in his place , ought to haue speciall care to conuay and deriue true religion , and the Gospel of Christ from hand to hand , so much as they can while they liue ; that so after their death it may be published and maintained . In the new testament we haue a worthy commandemēt for this purpose ; S. Paul hauing instructed & taught Timothy in the waies of godlines and religion , chargeth him , that what things he had heard and learned of him , the same he should deliuer to faithfull men , which should be able to teach other also : that so Gods Gospel and religion going on from hand to hand , & from person to person , might increase from time to time . S. Peters practice herein , was notable , 2. Pet. 1.15 , I will endeauour therefore alwaies , that yee may bee able to haue remembrance of the things of God after my departure : hauing professed before ; that while he liued he would stirre them vp , by putting them in remembrance , v. 13. And in like sort , all Gods faithfull ministers must doe their whole endeauour before they die ; that the Gospel may be preached when they are gone . 2. Circumstance . By what meanes did Iacob blesse the two sonnes of Ioseph ? Ans. By faith in the promises of God ; so the text saith , By faith Iacob blessed the two sonnes of Ioseph . And if we consider the matter well , wee shall see it was a notable faith : for , hee was now a poore pilgrime in Egypt , and yet by faith giues them portions in the Land of Canaan . Quest. Why ( will some say ) did hee not keepe himselfe in the Land of Canaan ? Answ. Iacob indeede dwelt there for a time , but yet as a soiourner , hauing no more liberties than hee bought for himselfe ; no not so much as water for his camels , or a place to bury the dead : and besides , he was driuen out of this his own Land by famine , and was faine to flie into Egypt for food and sustenance ; and there to liue as a poore pilgrime and stranger , forth of his owne countrey : And yet for all this extremitie ( as though he had bin some mighty potentate of the world , or some Emperour ) hee makes his Will , & bequeathes vnto his children the Land of Canaā , allotting to euery one his part & portion ; which must needs be a worke of a notable faith , wonderfully apprehending & applying the promise of God. In his example wee are taught a notable dutie in the matter of our saluation : When as any of vs ( by reason of the rigorous temptation of sinne and Satan , and by their assaults ) shall seeme to our selues to bee ( as it were ) thrust out of our inheritance in the heauenly Canaan , what must we doe ? We must not despaire ; but euen then set before our eies , and call to remembrance the promises of God made vnto vs in Christ , concerning life euerlasting : and theron we must rest and stay our selues . Then let temptations assault vs , and driue vs whither they can : still wee must holde fast the promise with both hands of faith ; and aboue hope , by faith appoint and designe vnto our selues , a part and portion in the kingdome of heauen . And so doing , wee shall bee true Israelites , and true followers of this faithfull Patriarch ; who by faith ( beyond all likelihood ) allots the Land of Canaan to his posterity . 3 ▪ Circumstance . The parties whom he blessed ; namely , the two sonnes of Ioseph , Manasses and Ephraim . Hereof wee may read at large , Gen. 48.8 , 9 , &c. where among many things , obserue this one : Ioseph brings his two sonnes , Manasses and Ephraim , vnto Iaacob his father , that hee might blesse them , as he lay on his bedde . Now , Iosephs mind was , that Manasses ( the elder ) should haue the chiefest blessing ; and therefore , he set Manasses at Iaacobs right hand , and Ephraim ( the yonger ) at his left : But Iaacob beeing to blesse them , laies his hands a-crosse , putting his right hand on Ephraims head , and the left on the head of Manasses ; whereby , he gaue the birth-right ( which was a principall prerogatiue ) vnto Ephraim , contrary to Iosephs desire . Vnto Manasses hee gaue a blessing also , but farre inferiour to Ephraims . Now , here we may not thinke , that Iaacob did this vpon any fond affection ( as parents oftentimes doe , because they loue one childe better than another ) but hee did it after a speciall manner ; by the direction and instinct of Gods spirit , which so appointed it : For , when Iaacob blessed them , he knewe not ( of his owne knowledge , by the benefit of his senses ) which was Ephraim , and which Manasses . Againe , looke as Iaacob gaue the blessings at this time , the principall vnto Ephraim , and the lesser to Manasses ; so afterward they came to passe : For ( as we may read ) the tribe of Ephraim was farre more populous , and more glorious than the tribe of Manasses . And therefore , in the bookes of the Prophets ( Hos. 4.16 . and 5.9 . and 6.4 , &c. ) we shall finde that the name of Ephraim is giuen to all the ten tribes ; and they are called by that name , because it was the most noble tribe of all , and the most valiant , and ( as it were ) the shelter of all the rest . Yea further , of this tribe came ( 1. Chron. 7.27 . ) Iehosuae , that noble captaine ; and ( 1. King. 11.26 . ) Ieroboam , and many other mighty Kings of Israel . Where we may learne , that God is the disposer of honours and dignities in this world ; he giueth these to whom he will , to some more , and to some lesse , as pleaseth him : yea sometime he raiseth vp men of base and lowe degree , to great dignitie ; as Dauid saith , Psal. 113.7 , He raiseth the needy out of the dust , and lifteth the poore out of the dongue . Now , whence comes this ? Is their learning , their great strength , their beautie , or wonderfull skill , and knowledge , the cause of their preferment ? or the wealth of their parents , or any thing in them ? No surely : If we speake of the first cause , wee see in this example , that the preferment of Ephraim aboue Manasses , was for no cause in Ephraim ; for , what was in Ephraim , that was not in Manasses , when Iaacob blessed them ? Surely nothing : for , hee was but a childe as the other was , and a yonger childe also ; but hee was preferred by reason of Gods good will towards him . And so it is with all those that are aduanced to preferment in this world . Wherefore , seeing honour and dignity commeth not from themselues , or any thing in them ; therfore they must not ascribe it to their owne wit , learning , strength , or friends ; but wholly to the gift of God , as the first cause : and so must labour to vse it to the honour of him that onely giues it , of his good pleasure ; else they sacrifice to their owne net : Hab. 1.16 . Quest. Why doth the holy Ghost in this place put Iosephs name downe , who was not blessed ? and conceale the names of the two children that were blessed ? Answer . If wee reade the History in Genesis , wee shall see the reason hereof . For , when Ioseph heard that his Father Iacob was sicke ; though he was a mighty Prince and a noble Potentate among the Egyptians , and his Father but a poore Pilgrime : yet hee comes to his sicke Father before his death , and brings his two sonnes with him , to haue his Father to blesse them before he died ; and therfore the holy Ghost heere nameth Ioseph to shew vnto vs what respect he had of his Fathers blessing : hee made more account thereof , and did more esteeme it , that so he might haue his sonnes within the couenant , than of all the Kingdomes in the world ▪ and therefore he brings them both to his Father to be blessed ▪ a little before his death . Now looke what minde & affection Ioseph beares , the same should be in euery one of vs. Whatsoeuer our estate be , whether honourable , or base , and meane ; wee must with Ioseph esteeme more of Gods couenant , & to be members of Gods Church , then of all the honour in the world besides ; and we must esteeme our places and preferments that we haue , or our children may haue , to be nothing in comparison of the blessing of God , and his fauour . Yea , we must chuse with Ioseph rather to leaue our honours and dignities for a time , or ( if it were ) for euer ; then to lose the blessing of Gods grace : and blessed shall those Fathers be with Ioseph , who had rather haue their children blessed of God , then aduaunced in the world . The second action of Iacobs faith , is in these words ; And worshipped on the end of his staffe : and it is a notable worke for the cōmendation of his faith . But before we come vnto it , there are certaine questions which may profitably be considered : As first , for the translation ; how the words should be read . The Papists read them thus : And adored the top of his Rod ; that is ( say they ) the top of Iosephs Scepter who came to visit him . From whence they would gather and ground their abhominable Idolatrie , in the Adoration of creatures , and namelie of Holie things , as Crucifix , Reliques , Images , as also of God at and before such holie things . But we must know that their translation is false and erronious , and cannot be iustified , howsoeuer they may bring some mens witnesse and testimonie for the same . For in reading it thus , and adored the top of his Rod ; they leaue out a substantiall word of the text , to witte , this word vpon ; whereby they corrupt the Text , and depraue the meaning of the holy Ghost . Againe , their obseruation and collection hence , is most abhominable : for , to worshippe an Image or other holy thing , or GOD himselfe in or at the same , is flatly forbidden in the second Commaundement , Thou shalt not make to thy selfe any grauen Image , &c. Thou shalt not bow downe to them . But our Translation in this place is true and right , according to the wordes of the Text , and the meaning of the holy Ghost , That hee worshipped vpon the ende of his staffe . Yet further , there may be a question moued about the words : for , if wee reade the Historie in Genesis , it is there saide , that Iacob worshipped towards the end or toppe of his bed . Genesis , 47. Now , there is great difference betweene these two , To worshippe on the toppe of his staffe : and on the toppe of his bed . How therfore can they stand together ? Ans. They may stand wel together , and be both true ; for when Iacob was about to giue vp the Ghost , and was ready to die , hee raised vp himselfe vpon his pillowe towards the beds head , and thereon rested his body . Now , because his body was weake and feeble , hee staide himselfe also vpon his staffe : and thus comparing the places together , we see there is no repugnancie in them . Againe , this wee must knowe , that the same sentence of Scripture may be diuersly read in diuers places of Scripture , without any impeachment to the truth , certainty , or perfection of Scripture : for , when the holy Ghost speaketh the same thing often , yet in different tearmes ( as in this place ) the diuersity of wordes doth enlarge or open the sense and meaning , but no way corrupt or depraue the same . And thus much for the words . Now to come to the fact it self : in Iacobs worship , three circumstances are to be considered : 1. The occasion : 2. The time : 3. The manner of it . The occasion of Iacobs worship heere spoken of ( as we may reade , Genesis 47 ) was this : when the time drew neere that Iacob must die , hee called for his sonne Ioseph , and chargeth him deepely , That hee should not burie him in Egypt when hee was dead , but that hee should carie him thence , and burie him in the buriall of his Fathers ; Ioseph consents vnto his Fathers request : and yet Iacob for certaintie makes him to sweare that hee shall doe so , and Ioseph sware vnto him . Now vpon this issue that Iacob had with Ioseph , the Text saith , That Israell worshipped towards the beds ●ead : that is , hee praised GOD , and gaue thankes vnto him for this benefite that hee should be buried with his Fathers , Abraham , and Isaac . And yet this benefite did not so much concerne himselfe as his children : for , the carying of his bones thither , was to be a token and pledge , and a certaine assurance vnto them , that the Land of Canaan should be theirs , and that God would bring them thither againe . In this circumstance , obserue a notable dutie belonging vnto Fathers and Masters of families : they must in their life time haue care of their posteritie , and vse all meanes to helpe them , and benefite them in the faith ; not onely while they are aliue , but also after they are dead , after the example of this holy Patriarch : and when they haue obtained this benefite for them , they must be glad in their hearts and reioyce , and thereupon take occasion to praise the Lord , as Iacob did in this place . 2. Circumstance . The manner how hee worshipped : Which is set downe in these words ; on the end of his staffe . This circumstance is worth the marking : for , good Iacob , by reason of the weakenesse of his body and olde age , was not able to come forth of his bed , and kneele downe or prostrate himselfe ; but raiseth himselfe vp vpon his pillowe towards his beds head : and by reason of feeblenesse being not yet able to sit vpright , he doth leane and beare himselfe vpon his staffe . Heere wee learne , that wee must not onely worship GOD with our soules and hearts , but with our bodies also : for GOD hath created both , and therefore will be worshipped in both , 1. Corinthians 6. verse 20. Olde Iacob might haue excused himselfe , that by reason of the weakenesse of his body , hee was not able to adore GOD with any bodily reuerence : but yet wee see hee leanes vpon his staffe ; and so , making supply to his bodily weakenesse , adoreth GOD with his bodie . Question . In what kinde of gesture then must we worship God , with our bodies ? Answere . The word of GOD doth not prescribe any , by way of limitation . For , sometimes our Sauiour Christ prayed kneeling , Luke chapter 21. verse 41 : sometimes groueling ; Matthew chapter 26. verse 59 ; sometime standing ; Iohn chapter 11. verse 41 : as also did the Apostles . And the Scripture approoueth the Publican , who stoode a-farre off and prayed , Luke chapter 18. verse 13. Elias also ; 1. Kings , chapter 18. verse 42 , is saide to pray with his head betweene his legges ; so that wee haue no certaine forme prescribed vs : onely this , wee must vse that gesture which may best set forth and declare our humble heart , and holy affection vnto God. Here then is confuted an opiniō of those , which thinke that a man may worship God with his heart , & yet worship images with his body ; that he may bee present at idolatrous worship , yet keep his heart vnto God. But Iacobs behauiour , in this place , doth both confute and condemne them : for , he thought his body as due to God , as his soule ; and therefore worshipped God with both . 3. Circumstance : The time when hee worshipped God thus ; namely , when he was dying , euen then he worshipped God. In this circumstance we may note diuers things . First , here behold the bad practice of the world ; for , many men when they are dying , now-adaies , are so farre from following Iacobs example in worshipping and praising God ; that then they are faine to call for men to teach them how they should worship God : hauing spent the former part of their life carelesly , in regard of their soules ; following worldly profits and pleasures , neuer thinking of their duty to God , till they die . But what a fearefull course is this , that men should thus brutishly goe on from day to day , not knowing how to worship God ? Well , all such as loue their owne soules , and would be like to godly Iacob ; or ( as our Sauiour Christ said to Nathaniel ) would be true Israelites , Ioh. 1.47 , the naturall sonnes of old Israel indeede ; they must haue care so to liue in this world , that they may worship God when they die : & therfore they must not deferre , but learne betime the knowledge and feare of God ; that when death comes , they may bee able to shewe forth , and practice the same . It is a lamentable thing , to cōsider how the diuel bewitcheth mens hearts , so as they liue in the world , as though they should neuer goe out of it ; neuer caring for religion till the day of death come vpon thē ; & then it is too late to learne . But this is to followe Esau , and not Iacob ; who is therefore condemned by the holy Ghost . 2 Againe , in this that Iacob worshipped God at his death , we learne this ; That as men liue , so they die , for the most part : Iacob was brought vp in Gods worship , & therein liued all his life long ; and looke as hee liued so he died : for , when he died , hee worshipped God , resting his body on the end of his staffe . This same truth is verefied now , and shal be for euer ; let a man worship God through the course of his life , and when he dieth he shal be able to worship & praise God. On the other side ( take notice of it ) he that liues in couetousnes , in profanenesse , in fornication , and wantonnes ; for the most part so dies : Come to a couetous man at his death , and talke with him , and you shall finde nothing in him ordinarily , but rauing , & talking about his bargaines , his billes , and indentures , & other worldly things . And so wee may say of other lewd liuers ; looke what minde they had while they were liuing , & that shall you find most in their mouthes while they are dying : which shewes plainely , that as men liue , so they die . But some will say , that oftentimes the godly man raues and speakes lewdly , and ( it may be ) profanely , before his death ? Ans. It is true indeed : the best man is not freed from any kind of bodily sicknesse , but is subiect to them , as well as the wicked ; as , to burning feuers , and such like : by the violence and rage of which diseases , they are often driuen to raue , to speake fondly , and sometimes lewdly ; yea ( it may be ) profanely . But what is that to the purpose ? for thogh a godly man ( for the time of his fit ) cannot expresse the grace of his heart , but rather the corruption of his nature ; yet whē he hath recouered himselfe , he is sory for the same , & is then ready & willing to praise God with all his heart . So that if wee would die well , as Iacob did , praising God , then let vs lead our liues as he did ; namely , by faith , and the direction of his word and promises . Then come death when it will , and how it will , wee may indeede be sore assaulted by sickenesse and temptation ; but yet we shall neuer be ouercome : for , God is faithfull that hath promised an issue to his children in temptatiō , 1. Corinth . 10.13 . Lastly , whereas Iacob worshipped God at his death : Here we learne , that sound zeale will neuer decay . Many men haue zeale indeede , but it comes onely from the strength and soundnesse of their bodily constitution : and looke , as strength decaies , so doth that kind of zeale . But sound zeale will not decay and weaken with the body ; but ( as Dauid saith of the righteous , Psal. 92.13 , 15. ) will flourish like a palme tree , and growe like a Cedar in Libanon , it shall still bring forth fruit in a mans age , and flourish . This wee see , was true in Iacob ; for , though he were old , and feeble with sicknesse , yet he sheweth forth sound zeale in his heart , at the houre of his death . Euen so will it be with vs , that professe religion ; if zeale be sound in our hearts , it will shew it selfe : and the older wee are , the more fruits of grace wee shall bring forth ; and then shew forth more true zeale , than in yonger yeares . For , though bodily strength decay , yet sound zeale will neuer decay : but when strength faileth , then will zeale flourish ( if it bee sound ) like to the palme tree , which will bud and sprout , though the roots of it bee cut off . Wherefore , if wee would shew forth zeale in our age , we must get soundnesse of it in our youth ; for that will put forth it selfe in the time of death . And thus much of Iacobs example . Iosephs Faith. VERSE 22. By faith , Ioseph when he died made mention of the departing of the children of Israel , and gaue commandement of his bones . WEe haue heard in the former verses the seuerall examples of the faith of the three Patriarchs , Abraham , Isaac , and Iacob . Now in this verse , the holy Ghost setteth downe the example of Iosephs faith . The words in this verse are plaine and easie , & neede no exposition : They are a plaine and briefe summe of the ende of the 50. Chapter of Genesis . Let vs therefore come to the points of doctrine , and instructions which are to bee learned and gathered forth of the words . First , note in generall , the great resemblance of this example with the former ; of Ioseph a godly sonne , with Iacob a godly father : for , both of them shew forth their faith when they die . For , it is said of both , By faith when hee died : So that in ground and circumstance of time , they both agree . Herein we may obserue ; first , that the good examples of Superiours ( vvhether they be ciuill or Ecclesiasticall ) are of great force to bring other men on , and to make them forward in the duties of religion : their zeale ( as Paul saith to the Corinthians in the case of almes ) prouoketh many . Iacob the father , beeing a worthy Prophet and Patriarch , & giuing an holy and blessed example vnto Ioseph and his children , doth shew forth at his death most notable behauiour ; wherein , hee worthily expresseth the trueth of his faith . Now , his example works with Ioseph , and he in his death behaues himselfe in the same manner that his godly father did before him : and therfore superiours must look to all their sayings and doings carefully , that they may bee worthy examples to their inferiours , to drawe them on in religion , and in the feare of God. Secondly , hence inferiors also must learne to follow the godly , holy , and religious examples of their gouernours and superious ( whether they be ciuill or Ecclesiasticall ) ; as we may see in this place , Ioseph doth imitate the godly example of his father Iacob . Hereof Saint Paul giueth straite charge vnto the Philippians , saying ; Brethren be followers of me , and looke on them which walke so , as ye haue vs for an example , Phil. 3.17 . And in the next Chapter , exhorting them to honest conuersation , hee biddes them doe those things which they had heard , receiued , and seene in him . But are these duties practiced among vs ? bee the elder sort teachers of good things to the yonger ? & doe the yonger follow their elders in wel-doing ? nay verily : but such are our times , too many among vs , both those that giue , and those which follow good examples , are as signes & wonders , as the Prophet speaketh ; they are made a reproach , & a by-word among men , and are foully disgraced by odious tearmes , Isay 8.18 . But this indeede is a practice of Ismael , that mocked Isaac , Genesis 21. ver . 9. And we againe , must vndoubtedly know , that vnlesse it be reformed , that hand of God which hath beene stretched out against vs in manie fearefull iudgements , will not be pulled backe , but stretched out still , till it bring vs to destruction : for , God will not suffer his ordinances to be contemned , and his holy ones to be abused : hee looketh for better fruites at our hands , and therefore wee must learne of these godly Patriarches , both to giue and to followe good examples . In the example of Ioseph , more particularly wee are to obserue two points : 1. Iosephs faith : 2. The actions of his faith whereby it is commended . For the first : it is saide , that by faith Ioseph when hee died , &c. Ioseph , for ought wee finde in Scripture , had not such meanes to come by faith , as his Auncestors had before him . For the three Patriarches , Abraham , Isaac , and Iacob , had otherwhiles the appearance of GOD vnto them , otherwhile his holy Angels brought them messages from GOD , and sometime they had his will reuealed vnto them by dreames and visions ; all which were notable helpes and meanes both to beginne and to encrease faith in them : but Ioseph wanted all these meanes , or at least many of them . For , reade his whole Historie , and you shall not finde that either Angell appeared vnto him , or else that GOD by dreames and visions spake vnto him : and no meruaile . For hee liued out of the visible Church where GODs presence was , in superstitious and Idolatrous Egypt : and yet for all this , hee is heere matched in the matter of faith , with the three worthie Patriarchs . It is then a good question ; how Ioseph should come by this faith ? Answer . We must knowe this , that though he had not the like extraordinarie meanes with the Patriarches ; yet he wanted not all meanes : for , in his younger dayes , hee was trayned vp in his Father Iacobs family , and by him was instructed in the wayes of God , and in the practice of religion ; and in his later dayes also , he had the benefit of his Fathers company and instructions in Egypt . Now Iacob was not an ordinarie Father , but a notable Patriarch and an holy Prophet ; in whose family God had placed his visible Church in those dayes , wherin Iacob was the Lords Prophet and Minister . Now Ioseph , both in his young age , and also after his Father came to Egypt , did heare and learne of him the wayes of God ; and by that meanes came to this excellent faith , for which he is so commended here , and matched with his Fathers the holy Patriarchs . Hence we learne , that the preaching of Gods word by his Ministers ( though extraordinarie meanes , as reuelations and visions , be wanting ) is sufficient to bring a man to faith ; yea , to such a faith as the three Patriarchs had . Indeede in the ministerie of the word , hee which speaketh vnto vs , is but a man as others are ; but yet the word which he deliuereth is not his own , but the mighty word of God : and looke what is truly pronounced by him vnto vs out of Gods word , the same is as certainly sealed vnto vs by his spirit , as if God himselfe from heauen should extraordinarily reueale the same . And howsoeuer in former times men had visions and dreames , and Angels from God himselfe to reueale his will vnto them : yet this Ministerie of Gods word in the new Testament , is as sufficient a meanes of the beginning and encreasing of true faith , as that was then . This plainly confuteth all those that neglect or contemne the Ministerie and preaching of the word , & looke for extraordinarie reuelations , and for visions & dreames , for the begetting and encrease of faith and grace in their hearts . But our Sauiour Christ doth notably checke all such in the Parable of the rich man , by the words of Abraham to Diues ; saying , of Diues brethren , that they had Moses and the Prophets ; if they will not heare them , neither will they beleeue though one should come from the dead againe ( Verse 31 ) : insinuating , that if a man will not beleeue by the preaching of the word , there is nothing in the world will make him to beleeue ; neither reuelations , nor visions , no not the words of them that rise againe from the dead . Secondly , the consideration of the sufficiencie of Gods ordinance in the holy Ministerie , to beget and to encrease true faith , must stirre vs vp to all care and diligence , not onely to heare the word of God preached vnto vs , but to profit by it both in knowledge and obedience : and thus much for the first point . The second point to be handled , is the commendation of Iosephs faith by two actions thereof : to wit , 1. His mention of the departure of the children of Israell out of Egypt : 2. His commaundement concerning his bones . Of both which we will speake briefely , because the speciall points herein were handled in the former verse . For the first : Ioseph when hee died made mention of the departing of the children of Israell , that is , out of Egypt into Canaan . Here we may obserue a most notable worke of faith : it makes a man to keepe in memory the mercifull promises which God hath made vnto him . This is it which commends Iosephs faith for a liuely faith , That being about to die , he remembreth this mercifull promise of God , made to his fore-fathers touching their posterity ; to wit , that after they had cōtinued as seruants in a strange Land 400. yeares , they should then haue a good issue and a happy deliuerance , and be brought into the Land of Canaan . Gen. 15.13 . This is a notable work of faith , as may appeare by two notable effects hereof in the life of a Christian : For first , by this remembrance of Gods mercifull promises , the seruant of God at all times , and in all distresses and extremities doth finde comfort vnto his soule . This brings to his memory the wonderfull goodnesse and mercy of God , by which he is comforted . When Dauid was in a most desperate case , so as he cried out by reason of affliction and temptation , Will the Lord absent himselfe for euer , and will hee shew no more fauour ? Is his mercy cleane gone ? doth his mercy faile for euermore ? Psal. 77 , with such like most fearefull speaches ; How did he then comfort himselfe in this distresse ? Answ. Surely by remembring the works of the Lord and his wonders of olde , and by meditating in all his workes and gracious acts which he had done for him . So likewise in another place in great anguish of spirit , he saith to his soule , Why art thou cast down my soule , and why art thou disquieted within me ? Psalm 43.5 . Yet in the next words hee thus stayes himselfe ; Waite on God , for I will yet giue thankes vnto him : he is my present help , and my God. How came Dauid to say so , in this distresse ? Answer . By meanes of faith , which doth reuiue and refresh the dead heart of man , by bringing to his remembrance the mercifull promises of God. Saint Paul pressed with corruption , cried out : O wretched man that I am , who shall deliuer me from the body of this death ? Rom. 7.24 . Yet in the next words he saith , I thanke my God through Iesus Christ our Lord : Then I my selfe in my minde serue the Law of God , &c. How come the latter words to followe on the former ? Answer . In the first words indeede , he is cast downe with the view and sight of his naturall corruption , which drew him headlong into sinne : but yet the later words are a remembrance of the mercifull deliuerance from sinne which GOD had wrought in him by Christ : and therefore hee breaketh out to this saying , I thanke my God through Iesus Christ , &c. Secondly , the remembrance of Gods promises serueth to be a meanes to keepe a man from sinne : for mans nature is as readie and prone to sinne , as fire is to burne when fewell is put to it . But when by faith hee calls to minde Gods mercifull promises , especially those which are made vnto him in Christ : then he reasoneth and striueth against temptation , and layes the word as a shield vnto his soule , to keepe out the fierie darts of Satan ; yea , hee applies the same word to his owne soule , as a corrosiue vnto corruption : whereupon it is said , that faith purifieth the heart , Act. 15.9 . How ? namely , beside the applying of Christs blood , it brings to memory Gods mercifull promises in Christ : which stay a man from committing such things as would pollute and defile the heart . And therefore is faith said to bee our victory ouer the world : 1. Ioh. 5.4 . because by applying to our soules Gods promises in Christ , we doe not onely contemne the world , in regard of Christ ; but also stand against the assaults thereof : so that it is a most notable and excellent worke of faith . Lastly , obserue the circumstance of time , when Ioseph made remembrance of their departing . The text saith , When he was dying . Hereof wee haue spoken in the former verse : yet this one thing may here againe bee well remembred ; Ioseph cals to mind the promises of God at his death , which concerne the temporall deliuerance of his people : & we by his example , when we are dying , must learne to call to remembrance the gracious promises , which God hath made vnto vs in Christ , touching our eternall deliuerance from the spirituall bondage of the diuell . Oh! great will bee the fruit hereof , not onely for inward comfort to our own soules , and ioy to such as loue vs ; but also we shall hereby giue a worthy euidence to the world , that we haue bin sound in the faith : wherein , we shall leaue a good president to those that follow vs. The second fact of Iosephs faith is this ▪ He gaue commandement concerning his bones . The meaning thereof is this : that Ioseph lying on his death bed , gaue a solemne charge to his brethren , to haue speciall care how and where they buried him ; that his bones might not be lost , but so preserued while they staied in Egypt , that at their departure they might be carried into the land of Canaan , & there buried in the sepulchre of his fathers . The causes why Ioseph gaue this commandement were these : 1 Hereby to testifie vnto his brethren & posterity , that howsoeuer he liued a long time in the pompe and glory of Egypt , yet his heart was neuer set thereon ; but hee had a greater delight , and more esteemed to bee counted a true member of the Church of God , than to be a noble prince in the Land of Egypt . For , if hee had loued and liked the pompe of Egypt , hee would haue had his sepulchre among them ; but , giuing commandement to the contrary , it sheweth plainely , that his heart was neuer set on that glory and pompe in which he liued . By whose exāple we are taught , that in vsing the world , and the things therof , we must not set our hearts on them ; but as the Apostle saith , 1. Cor. 7.31 , Vse them as though wee vsed them not : still hauing our affections set on heauen , which is our spirituall Canaan . 2 Hereby Ioseph would testifie vnto his brethren , what he esteemed his chiefe happinesse ; namely , that in faith & hope he was ioyned vnto his fathers , and auncestors , that beleeued in God , and that hee was of their religion , and looked for a resurrection , and another life , as they did . And this he would haue knowen , not only to his brethren and posteritie , but to the Egyptians also , among whom he liued . 3 Ioseph hereby intended principally , to confirme the faith of his brethren and posterity in Gods promise , for enioying and possessing the Land of Canaan after his death : and this was a notable way to strengthen their faith . For , when they should see or remember his corps , it was vnto them as a liuely sermon , to shew them plainely , that howsoeuer they liued for a while in bondage in Egypt ; yet the day should shortly come , wherein they should be set at libertie , and brought ( as free-men into the land of Canaan . And vndoubtedly , Ioseph would therefore haue his bones kept among them , that they might be a pledge vnto them of their deliuerance . Yea note further , the story saith , ( Gen. 50.15 . ) that Ioseph did not onely charge his brethren generally ; but bindes them by an oath to carry his bones : hereby shewing , that it was a matter of great weight which hee did inioyne them ; euen a signe and pledge of the truth of Gods promise in their deliuerance . Whence we learne , that it is a matter of great moment , for euery Christian , both carefully and reuerently to vse the sacraments , which God hath giuen as pledges of his couenant of grace , made with vs in Christ. For , shall Ioseph cause his brethren and posteritie to sweare concerning his bones , that so they might more reuerently regard that pledge and signe of their outward deliuerance ? And shall not we with all reuerence & good conscience , both esteeme and vse those holy pledges of our eternall deliuerance by Christ Iesus ? The Papists , from this place , would iustifie their practice , in reseruing and honouring the Reliques of Saints . Now by Reliques , they meane the parts of the bodies of Saints departed ; as the head of Iohn Baptist , the armes or bones of this or that Saint , the milke of the virgin Mary , and also the parts of the crosse whereon Christ suffered , with such like . Answ. First , let vs knowe , that their Reliques are nothing else but forged deuices of their owne , and no true Reliques of Saints ; as by one instance may appeare . For , the parts and parcels of wood , kept in Europe , which they say are parts of the crosse whereon Christ died , are so many , that if they were all gathered together , they would load a ship : which shewes plainely , that herein they vse notorious forgerie , for it was no greater than a man may beare . And the like is their behauiour in the rest . Secondly , the keeping of Iosephs bones , was for a good ende and purpose ; namely , to testifie his owne faith , and to confirme theirs , in beleeuing Gods promise for their deliuerance , out of the bondage of Egypt : but their Reliques serue rather to extinguish faith in Christ , than to confirme it ; for , they nourish men in fond deuices , and foul superstitions , and not in the truth of Gods promises . Thirdly , we doe not read in all the Bible , that Iosephs bones were euer worshipped ; and therefore from this place they haue no ground whereon to build their superstitious worshipping of Reliques . And thus much of the example of Iosephs faith . Moses Faith. VERSE 23. By faith , Moses when ▪ he was borne , was hid three moneths of his parents , because they saw he was a proper childe ; neither feared they the kings commandement . IN this verse the holy Ghost proceedeth further , and setteth downe vnto vs a notable and worthy example of the faith of Moses parents . If we would see the history at large , we must read the 2. Chapter of Exodus ; of which , these words are an abbridgement , or briefe Epitome . Now , here the faith of Moses parents is commended vnto vs by two notable actions : 1 The hiding of Moses their childe when he was borne ; 2 Their courage and boldnesse in that action ; in not fearing the Kings commandement . Of their hiding of him , we will first intreat generally , and then come to the circumstances thereof . In generall , Their hiding of the childe was this : They kept him close , and vnknowen to the Egyptians for three moneths space ; because the King had giuen commaundement and charge to all his people , that they should drowne euery man-childe born among the Hebrewes . Exod. 1.22 . In this action of their faith , we may obserue some speciall points . First , Moses was to be a worthy Prophet , and Captaine , or guide vnto the people of Israell : and therefore howsoeuer other men-children were drowned vpon the cruell commaund of Pharaoh , yet the Lord prouides for him so soone as he is borne , that he shal be hid , and so preserued from the tyrannie and rage of Pharaoh . Whence wee learne , that God in the middest of all persecution , doth euermore preserue the seede of his Church . There be two estates of Gods Church in the world : the first is quiet and peaceable , when the Gospell is publikely professed , taught , and receiued without hostile opposition , as by Gods great mercy it is in our Church at this day . The second is an hidden estate , when as it cannot shew it selfe visible , but the open profession of the Gospel is suppressed by the rage of the enemie the diuell , and by wicked & cruell men that be his instruments . Thus GOD suffereth his Church somtimes to be shadowed , and in these times many of his deere children to be slaine & put to death for the sins of his Church ; yet so , as that alwaies he preserues the seede of his Church . When Isay had shewed the Iewes the fearefull desolation of their Land ; that the Cities should be wasted without inhabitant , & their houses without man ; yet then he saith , There shall be a tenth in it , and the holy seede shall be the substance or vnderprop thereof , Verse 13. God doth not deale with his Church , as hee doth with the enemies thereof : hee but loppes off the branches in his Church , when as hee stockes vp the roote of the enemies , Isay , chapter 27. verses 7 , 8. When hee visited Sodome and Gomorrah , hee destroyed them vtterly out of the earth : but the Lord doth euer keepe fast the seede of his Church , that when the storme of persecution is blowen ouer , his Church may spring and flourish afterward . Here some may say , Seeing God purposed to make Moses such a worthy man ouer his people , why did he not by some wonderfull , powerfull , and mighty manner preserue him against the rage of Pharaoh ? Answer . God indeede was able to haue sent a legion of Angels for his preseruation , or to haue done it after some strange visible manner ; but yet he would not : for we must knowe and remember , that it is Gods pleasure to shew his power in weak means . He can preserue euery seruant of his from all kinde of iniurie : but he will not alwaies doe so . When Christ himselfe our Sauiour was , in his infancie , persecuted by Herod , God his Father was then able to haue preserued him in Iudea , and to haue ouerthrowen his persecutor by manie legions of Angels ; yet hee would not , but onely vseth the poore helpe of Ioseph , and Marie , with the ordinarie weake meanes of flight : and all this hee did , that hee might be glorified in the weakenesse of his seruants ; for , when all meanes faile , then doth hee magnifie his power and prouidence in preseruing those that trust in him . And thus much of this Action in generall . The circumstances to be considered in the hiding of Moses , are foure : 1. The time when hee was hid : the Text saith , When hee was borne . Moses ( as wee saide ) must be afterward a notable seruant , and a worthy instrument of GOD , whereby hee would worke the deliuerance of his people , out of the bondage of Egypt : and yet we see , he is faine to be hid so soone as he is borne . Hence wee learne ; that those that be the seruants of GOD , and are in speciall fauour with him , must looke for trouble and affliction in this life , from the cradle to the graue , from the day of their birth , to the houre of their death . Moses is in danger of his life by Pharaoh , so soone as hee is borne . And so was our Sauiour Christ by Herod , when hee was but a babe : whereupon his Parents fled with him into Egypt for his safety . And aunswerable to their infancie was the rest of their life ; full of danger , full of trouble : And as it was with them , so is it with others ; 2. Timothie , chapter 3. verse 12 ; Hee that will liue godly must suffer persecution : and hee that will be Christes Disciple , must take vp his Crosse euery day and followe him , Luke 9.23 . This is a point which all of vs must marke ; wee must not looke to haue ease and ioy in earth : It is enough for vs to enioy that after this life . If Christ himselfe carie his crosse out of the gate , we then with his disciples must take vp our crosse and followe him euery day . The 2. circumstance to bee considered , is this : How long was Moses hid ? namely , three moneths . Question . Why was he hid no longer ? Answer . Because they could not ; for it is likely , there was search for him , and therefore they made a basket of reed , and dawbed it with slime and pitch , and laid the childe therein , and put it among the bul-rushes by the riuers brinke . Thus did the Parents aduenture the childes life , for the sauing of their owne : wherein we may see a great want and weakenesse in their faith ; for they kept their childe a while by faith : but afterward cōmitted him to the dangers of the waters , of wilde beasts and fowles of the aire . So that it is plaine their faith was weake , and mingled with feare and with some doubting . For in keeping the childe three moneths , they shew forth liuely faith ; but when as they expose him to danger for their owne safety , heerein they bewray some want of loue , and weakenesse of faith : and yet we see they are heere commended for their faith . Which sheweth plainely , that if a man haue true and sound faith , though it be but weak , yet God in mercy will take knowledge of it and commend it , passing by the weakenesse of it ; yea , and vnto that faith will giue the promises of life euerlasting made in Christ , The third circumstance to bee considered , is this ; Who it was that kept Moses three moneths . In Exodus it is said that his mother kept him ; but here it is said , his parents kept him : where the holy Ghost includes his father also . How can both these be true ? Answ. Wee must knowe that the Mother was the chiefe doer in this worke , and the father though he was not a doer , yet he gaue his consent . Now we must remember , that consent is a kinde of doing , whether it be in good things , or in euill : for , when Saul did but keepe the persecutors clothes that stoned Stephen , ( Act. 7.58 . ) whereby he signified his consent ; thereupon hee confesseth himselfe to bee guiltie of his death , Act. 22.20 . Lastly , obserue the Cause , or rather the Occasion that mooued the Parents to saue their childe . It was a notable comlinesse and beautie , which did appeare in the body of the childe , when hee was borne . This mooued them to reason thus with themselues : Surely God hath giuen such beautie and comelinesse vnto this childe , that it is very likely he will vse him hereafter , to be some notable instrument of some great worke : we therefore will keepe him aliue . This point must be marked of vs : for , beside their natural affection , this also was a motiue to make the parents saue their childe . Hence wee may learne , that those whom God will imploy aboue others in some speciall seruice for his owne glory , are vsually endowed with some speciall gift aboue others ; yea many times with outward grace and comelinesse in the body . For , this beauty in Moses body , moued his parents to seeke to saue his life ; they perswade themselues that God had not imprinted that in him for nought . Saul ( wee know ) was made King ouer Israel : and it is noted , that the Lord had giuen him a goodly stature ; for hee was higher than any of the people from the shoulders vpward . So Dauid had a good countenance , and a comely visage : for the Lord purposed to make him king ouer Israel . Now as he did excell his brethren in beauty and comelinesse , so he was to be far aboue them in this special seruice of God , in gouerning his people . Hence we learne , first , that comelinesse and beautie is a gift of God : Secondly , that those which excell others in these gifts of nature , must looke also that answerably they excell them in holinesse , and zeale in the seruice of God , and doing good vnto men , as Moses and Dauid did . But alas , wretched is the practice of these times : for commonly those which haue comlinesse and beauty aboue others , doe vse it as a bait & occasion vnto all sin , & naughtinesse ; as to whoredome and lasciuiousnesse , that heereby they may more fully satisfie their own wretched and fatanicall lusts : but this must carefully be looked vnto , of all such as haue the gifts of nature in more excellent manner then others . For if they vse them , or rather abuse them to be meanes of sinne , and to set forth the pride and vanity of their hearts , they haue much to answer for vnto God , at the dreadfull day of Iudgement . Hath God giuen thee beauty & comelinesse ? and doest thou vse it as a baite to ensnare others for the satisfying of thy lust ? then looke vnto it thou euill seruant , for thou doest not hide , but consume thy Masters talent , imploying it to his dishonour ; therefore it shall be taken from thee : and in stead thereof , thou shalt haue vglinesse and deformity , and so in soule and body be tumbled into hell with vncleane spirits . And thus much of the first action of their faith , with the circumstances thereof . The second action , whereby the faith of Moses Parents is commended vnto vs , is this ; They did not feare the Kings commaundement . These words must not be vnderstoode absolutely and simply , but with limitation . For manie places of Scripture are spoken simply , which must bee vnderstoode with respect : as when it is said , Math. 11.18 , Iohn came neither eating nor drinking , that is not , eating nothing at all , but eating little : and Christ saith , Math. 10.34 , He came not to bring peace , but the sword : that is ( as Luke expounds it , Luk. 12.51 . ) rather debate , than peace . And so in this place , Moses parents feared not the Kings commandement ; that is , they did not feare it ouermuch , or wholly , or onely , or so much as others did in the like case . Here then first we may learne , how farre forth we must obey superiours and magistrates ; we must obey them , not simply , but in the Lord : Ephes. 6.1 . that is , in all their lawful commands : but when they commaund things euill and vnlawfull , then we must stay our selues , lest obeying them we rebell against God. For this , wee haue sufficient warrant in this place , as also in the Apostles ; who beeing commanded ( Act. 4.18 , 19. ) that in no wise they should speake or teach in the name of Iesus : answered , Whether it be right in the sight of God , to obey you rather than God , iudge ye . And the midwiues of Egypt are commended of the holy Ghost , ( Exod. 1.17 . ) for sauing the yong children aliue , against the Kings commandement . And the three men of the Iewes , Shadrach , Meshach , and Abednego , are renowmed with all posterity , for disobeying the commandement of Nebuchadnessar ( Dan. 3.16 , 17. ) of worshipping the golden Image . By which examples , we may see plainely , that our obedience to men must be in the Lord onely . Neither is our refusing to doe their vnlawfull commaunds , any disobedience indeede : because the fift commandement in this case ceaseth to binde , and giues place to the commandements of the first table , which are greater ; as wee shewed before , v. 17. Secondly , see here this godly boldnesse , in not ouermuch fearing the Kings commandement , is made a worke of faith : whence we learne , that true faith in the promises of God , doth serue to moderate a mans affections . There is no man , but if he be left to himselfe , he will goe too farre in the sway of his affections : experience sheweth that many through anger , and ioy , haue lost their liues ; some for feare haue forsaken religion , and sorrow hath cost many a man his life . Yea , any affection if it be not moderated and stayed , will bereaue a man of his senses , and make him a beast , and no man. But behold the vse and power of true faith : It serueth to mitigate a mans affection ; so as if a man be angry , it shall be with moderation : and so wee may say of feare , ioy , hatred , or any other affection ; faith will asswage and stay the rage thereof . For vndoubtedly , Moses parents might haue beene ouerwhelmed with feare of Pharaohs tyrannie and cruelty , but that God gaue thē faith , which did moderate this feare . There is none of vs , but if wee looke well into our selues , wee shall see that we are excessiue in many affections ; sometime in feare , sometime in anger , sometime in sorrow , and such like . Now , would we know how to bridle these strong passions ? Then get true faith : it is the meanes whereby a man may moderate and stay the rage of his affectiōs , so as they shall not break out into extremitie . Is a man angrie ? why , if hee haue faith , hee will bridle his anger . Is he sorrowfull ? yet it is in measure : and so for the rest , faith will rule them all , and yet extinguisheth none . Which , should greatly prouoke vs to labour for true faith , seeing it is of such vse and power in the stay of our affections . Verse 24. By faith , Moses when he was come to age , refused to bee called the sonne of Pharaohs daughter . 25. And chose rather to suffer aduersitie with the people of God , than to enioy the pleasures of sinne for a season . 26. Esteeming the rebuke of Christ greater riches , than the treasures of Egypt : For hee had respect vnto the recompence of reward . HEre the holy Ghost comes to the commendation of Moses faith , and in these three verses propounds a most notable example hereof . By Moses faith , in this place , we must vnderstand sauing faith ; which is nothing else , but a gift of GOD , whereby Moses receiued the promise of God touching saluation by the Messias , and of the promised Land , made to Abraham and to his seede after him , and applied the same vnto himselfe particularly . Now in the first entrance of this exāple , the holy Ghost setteth downe a wonderfull thing of Moses ; namely , that Moses had faith , and by it did this great worke . This ( I say ) is strange , because he was brought vp by Pharaohs daughter in the Court of Pharaoh , where was no knowledge of the true God , and indeede nothing but idolatry , wantonnesse , and profanenesse . And yet heere it is testified of him , by the spirit of GOD which cannot lie , that hee had faith ; which is a wonderfull thing . And the like is recorded of others in the word of God : As in Ahabs Court ( who was a King that had sold himselfe to worke wickednesse ) yet the spirit of God testifieth , that euen there was good Obadiah , a man that feared God greatly . And Herod was a most deadly enemie to Christ : and yet Ioanna the wife of Chuza Herods friend , ministred of her goods vnto Christ. And Paul saith , The Saints which are of Caesars houshold salute you : Where , by Caesars house , is meant the Court of Nero , who was a most bloudy man , and a wicked persecuter ; and yet in his house were the professors of Christs Gospell . By these examples we learne , that Christ hath his children and seruants in the middle among his enemies : for , these 3. Courts , of Pharaoh , Herod , and Nero , may be called a kinde of hell ; & yet there were some of Gods seruants in them all . Which sheweth vs clearely the truth of Gods word , which saith of Christ , that he raigneth in the middle among his enemies . Howsoeuer they rage , and seeke to blot out his name , and to roote out his kingdom , yet maugre their throats , he will rule in the middle of their kingdoms , & there haue those which truly serue him & feare his name : Reuel . 2.13 , God had his Church in Pergamus where Satans throne was ▪ Againe , this faith of Moses serues to checke many a man in this age , that is brought vp in the Church of God , and vnder godly Parents & gouernours , and yet is a hater and mocker of the religion of Christ. Surely Moses in the day of iudgement shall stand vp against all such , and condemne them . For he had faith , though he were brought vp in a most profane place : and they are voide of faith , nay , enemies vnto it ; though they liue in the bosome of the Church . But let vs come to the strange fact which Moses did , for which his faith is so commended . The Text saith of him first of all , That when he was come to age , he refused to be called the sonne of Pharaohs daughter . How Moses became her sonne , we may reade at large , Exod. 2 : where it is said , that she hauing found Moses in the basket , preserued him aliue , and brought him vp as her own childe ▪ purposing to make him her owne sonne & heire . But this honour of hers he would not accept ; this hee refused by faith , and this is that notable and famous act , for which his faith is here cōmended vnto vs. But some will say , This fact of Moses may seeme rather worthy of blame then praise , as being a practice of great rudenesse and ingratitude : for shee preserued his life from death , and brought him vp as her owne childe , and vouchsafed him this speciall fauour to make him her heire ; and therefore Moses should not thus haue contemned her fauour . Answer . Indeede it had beene Moses part to haue shewed himselfe thankfull , in accepting this fauour at her hands , and also in enioying the same , if hee might haue done it with the feare of God , and keeping a good conscience . But , that he could not doe : for , if he had dwelled still with her , and beene her sonne and heire , hee should haue beene vndutifull vnto GOD. Now this is a rule to bee remembred and practiced alwayes ; that in duties of like nature 〈◊〉 the Commaundements of the second table doe binde vs no further then our obedience thereto may stand with obedience vnto the commaundements of the first table : and when these two cannot stand together , then we are freed from obedience vnto the second table ; as , from performing honour and thankfulnesse vnto men , when wee cannot therewithall performe obedience and seruice vnto God. And this was Moses case : because hee could not both serue God , and continue his thankfulnesse , to Pharaohs daughter ( for in staying with her , hee should haue made shipwracke of true religion ) therefore hee forsaketh her fauour and honour ; and for this cause is heere commended vnto vs. The like did our Sauiour Christ , for when the people would haue made him King , he refused it , and fled from among them , Iohn 6.15 , because it would not stand with that calling , for which he was sanctified and sent into the world : therefore Moses fact was commendable , and doth greatly set forth vnto vs his holy faith . In this fact of Moses thus generally considered , obserue a notable fruite of true faith : It makes a man to esteeme more of the state of adoption to be the childe of God , then to be the childe or heire of any earthly Prince . This is plaine in Moses in this place . And the like we may see in Dauid : for though he were a King , yet he set all his royalty and maiestie at nought , in regard of Gods blessing of adoption ; & therefore saith , The Lord ( not the Kingdom of Israel ) is my portion . And again , when he was kept from the Lords tabernacle , & the company of Gods Saints , through persecution ; he saith , The Sparrowes and Swallowes were more happy then he , Psalm 84 , because they had nests where they might keepe their young , and sit , and sing ; but hee could not come neere the Lords Altar . And yet more fully to expresse the earnestnesse of his affection this way ; he saith , he had rather be a man of a base office , euen a dore-keeper in the house of GOD , then a man of renowne in the tents of wickednesse . But howsoeuer , these men were of one minde herein ; yet come to our age , and seeke in Towne , Country , and people , and we shall see this fruite of faith is rare to be found : for generally ( though I will not say all ) the most of those that are borne of good parentage , as the sonnes of Knights or Squires , and especially of Nobles , are so bewitched with the pride of their earthly Parentage , that they haue scarce a thought after adoption in Christ. Gods heauenly graces will take no place in their hearts , but they vtterly contemne all other estates of life in regard of their owne . And this is the common sinne of the whole world : for , at earthly preferments men wil stand amazed ; but seldome shall you finde a man that is rauished with ioy in this , that he is the childe of God , as Moses did . But his practice must be a president for vs to followe : we must learne to haue more ioy in being the sonnes of God , then to be heires of any worldly Kingdomes ; and to take more delight in the grace of adoption through Iesus Christ , then in the sonship of any earthly Prince . It is a great prerogatiue to be heire to a King or Emperour : but yet to be the childe of God , goes farre beyond it , euen aboue comparison . For , the sonne of the greatest Potentate may be the childe of wrath : but the childe of God by grace , hath Christ Iesus to be his eldest brother , with whom he is fellow heire in heauen ; hee hath the holy Ghost also for his comforter , and the Kingdome of heauen for his euerlasting inheritance . And therefore wee must learne of Moses , from the bottome of our hearts , to prefer this one thing , To be the child of God , before all earthly things , either pleasures , riches , or any other prerogatiues whatsoeuer . Now , more particularly in this fact of Moses note two circumstances : 1. The manner how : 2. The time when , he refused to be called the sonne of Pharaohs daughter . For the first ; his refusall was not in word , but in deede : for , if we reade the whole History of Moses , wee shall not finde , that either he spake to Pharaoh , or to his daughter , or to any other to this effect , that hee would not be her heire , nor called her sonne ; but we finde that hee did it in deede : for , when he came to age , he left the Court oftentimes , and went to visite his brethren , to comfort them , to defend them , and to take part with them . And hence we must learne , not so much to giue our selues to knowe , and to talke of matters of religion , as to doe and practice the same both before God and men . This did Moses . It is the common fault of our age , that we can be content to heare the doctrine of religion taught vnto vs ; yea , many will learne it , and often speake thereof : but fewe there be that make conscience to doe the things they heare and speake of . But let vs learne of Moses to put those things in practice which wee learne and professe , and in silence doe them : for , the fewer words the better , vnlesse our deedes be answerable . If any of vs were to walke vpon the top of some high mountaine , we would leaue off talking , and looke vnto our steps for feare of falling . Behold , when we enter the profession of Christianity , wee are set vpon an high mountaine : for the way of life is on high ; and Christianity is the high calling of God. We therefore must be wise , as Salomō saith , Pro. 15.24 , & look wel to our cōuersation , hauing a straite watch ouer all our waies , through the whole course of our life , euen to the end of our daies ; & not stand so much on speaking & talking , as on doing : for the doer of the worke shal be blessed in his deed , Iam. 1.25 . This is the thing we must looke vnto , as the only ornament of our profession , declaring that we haue the power of godlinesse : but if deeds be wanting , our religion is vaine , we are like the Fig-tree which Christ cursed , hauing leaues but no fruite . The 2. circumstance to be considered , is , the time when he refused this honour ; namely , when he came to be a man of yeares and discretion . A man in cōmon reason would iudge thus of Moses fact ; Moses hath rare fortune offered him , he might haue bin sonne & heire to a Princesse : surely this is a rash fact of his ▪ & void of cōsideration , to refuse it ; vndoubtedly he far ouershot himselfe herein , either through rashnesse or ignorance . But to preuent such carnall surmises , the spirit of God sets down this circumstance of time ; saying , that he did not refuse it in his youth : but when hee was come to age , that is , to perfect yeares of discretion , and by reason thereof , must needes haue consideration and iudgement to know what he did ; then did he refuse this honour , to bee Pharaohs daughters sonne and heire . In the seuenth of the Acts , wee shall see that he was fortie yeares olde when he did this . And therefore this is true which is here said , that when he was come to age , and staiednesse ; then he refused this honour : for , fortie yeares is a time , not onely of ripenesse for strength ; but of staiednesse in iudgement and discretion . Out of this circumstance we learne two points . 1 That it is a common fault of yong years , to be subiect to inconsideration , and rashnes ; for , Moses did not refuse the honour of Pharaohs daughter , when hee was young , lest it should seeme to bee a point of rashnesse : but , when hee was come to age ( as the text saith ) ; insinuating , that if hee had done it when hee was young , it might haue beene esteemed but a rash part , and done in some hastie passion of youth . Euery age of man hath his faults : & this is the fault of youth , to bee heady and rash in their affaires , for want of consideration and experience . And therefore all young persons must haue care of these sinnes of youth , and watch the more against them , because they are so incident to their yeares . Now , the way to auoyde them , is to follow Christs example , Luk. 2.52 , to labour to growe , as in yeares , so in wisdome and grace : and to obey the counsell of Paul to Timothy , 2. Timoth. 2.22 , to flie the lusts of youth ; following after iustice , faith , charitie , and peace , with all that call vpon the name of the Lord with a pure heart . Secondly , this circumstance of time , noting Moses deliberate staiednesse in this fact , doeth plainely aduertise vs , what is , or should bee , the vertue of olde age , and the ornament of yeares ; namely , staiednesse , & discretion : wherby , I meane , not only that naturall temper of affection , which olde age bringeth with it ; but such religious discretion , whereby men of yeares doe all things in faith , so as their workes may be acceptable and pleasing vnto God. For , when a man is grown in yeares , & hath had experience & obseruation in the Church of God , he must not onely haue a generall knowledge and wisdome ; but a particular wisdome , whereby he may doe in faith , whatsoeuer hee takes in hand , and therein please God. But alas , this may be spoken of olde men in these daies , that in regard of this wisdome , they are very babes ; a thing greatly disgracefull to their condition . For , Paul biddes the Corinthians , 1. Cor. 14.20 , that they should not be children in vnderstanding , but of ripe age : yea , and he forbiddes the Ephesians , Eph. 4.14 , to be children stil , wauering and carried about with euery winde of doctrine . Whereby we may see , that aged persons do quite degenerate from that they ought to bee , when they are babes in knowledge , voide of spirituall wisdome . Indeed , we must grant , that our aged persons are worldly wise ; & hee must haue a cunning head , and ( as wee say ) rise early , that herein goes beyonde them : But bring them to the booke of God , and to giue a reason of their actions , that they are done in faith ; herein , they are meere babes , and ignorant : neither can they tell what it is to doe a thing in faith , so as it may be acceptable to God. Heerein , many that are yong in yeares , doe quite out-strippe them . What would wee thinke or say of a childe , that beeing set to a good schoole , should still bee in the lowest forme , though he had long continued at it ? Surely , wee would iudge him either exceeding negligent , or destitute of ordinary capacity . Behold , the Church of God is the schoole of Christ : & if a man haue liued long therein ( as twentie , or fourtie yeares ) and yet be no wiser in religion , than a yong child ; is it not a shame vnto him ? and shall wee not condemne him of great negligence ? Wherefore , let all aged persons here learne their duty ; which is , to growe to ripenesse in spirituall wisdome , that so their age may be to them a crowne of glory , beeing found in the way of righteousnesse , Prou. 16.31 . VERSE 25. And chose rather to suffer aduersities with the people of God , than to enioy the pleasures of sinne for a season . THe meaning of these words is this : Moses cast with himselfe , that if hee should yield to become heire to Pharaohs daughter , he must liue with her , and please her in all things , and so altogether leaue Gods Church , and people , and gods holy religion ; which thing to doe , he abhorred in his heart : and withall , hee must leaue and lose the eternall blessednesse of Gods children , for the honours , & sinnefull pleasures of the Court , which were but momentany . These things considered , hee chooseth rather to bee in affliction and misery with the people of God , than vpon these conditions , to liue in Pharaohs Court , & to becom his daughters sonne and heire . And because this may seeme a strange choice , the holy Ghost doth afterward render a reason hereof , which is this ; Because Moses liked rather to inioy the prerogatiues of Gods Church ( though it were in misery ) than to enioy any honour in a wicked Court , such as indeede Pharaohs was . In this verse therefore , wee are to note a second fruit of Moses faith ; to wit , that hee preferred the fellowship and communion of Gods Saints , before all other societies in the world . The same also was Dauids practice . Psal. 16.3 , All my delight ( saith he ) is in the Saints that dwell on the earth . This fruite of Moses faith , doth discouer vnto vs a grieuous fault , which raigneth in this age ; to wit , the neglect and contempt of the communion and societie of Saints . There is a societie and fellowship that is loued and magnified among vs : but what manner of societie is that ? surely of such as giue themselues to drinking , iesting , scoffing , riot , mirth , and gaming . This is the common and generall good fellowship : through which , God is greatly dishonoured . For most men set their delight therein , and are neuer merry but in such company , wherein indeede they delight themselues in their sensuality . True it is , men pleade that this good fellowship is a vertue . But then was Moses farre ouer-seene : for in Pharaohs Court he might haue had all kinde of such good fellowship and company ; yet hee likes it not , but rather chooseth affliction and misery with the people of God , then to enioy such fellowship in Pharaohs Court. And as for the goodnesse of it , it is neither so esteemed nor called by any , but by them that call good euill , and euill good . We see , Moses a man of wisedome and learning , Acts 7.23 . no childe , but a man of xl . yeares olde , hates and abhorres this good fellowship , as the worst estate in the world : rather chusing the societie of a miserable and persecuted Church , then the best of that fellowship which a Kings Court could yeeld . Let vs therefore learne more wisedome out of his practice . Some say , this good fellowship is harmlesse ; and such men who thus merrily passe their times , doe no such hurt as many others doe . But I answere , men are borne to doe good . Againe , to misspend time , wealth , and wit , are not these euill & harmfull , both in themselues and in the example ? And which is worst of all , it is no fellowship with God , nor any part of the communion of Saints , but rather a fellowship with Satan : therefore let all that will , like true Christians , haue true comfort in that article of their Creede , the communion of Saints , esteeme the fellowship of good and holy men aboue all other . For , by this communion with Gods Saints , a man reapes great profit , when as the other brings to a man the ruine both of his body and soule . By the societie of the godly , wee are first made partakers of their giftes and holy graces ; and secondly , of their prayers , and the blessings of God vpon them : which things if there were no other , might moue vs to embrace this blessed society before all other . And yet further ; by being of this society , a man auoids many of Gods iudgments : If there had beene ten righteous men in Sodome , they had all beene spared from destruction . Wherein we may see , that they that cleaue to such as feare the Lord indeed , neuer receiue harm by them , but rather much good ; for , for the elects sake it is , that the world yet standeth : and if they were gathered , heauen and earth would go together ; but for the calling of the Elect , the hand of God is yet staied . Why then should not Moses example be our rule , Aboue all worldly pleasure to reioice in the society of Gods Saints ? Thus much in generall : Now , in the particular words , are many notable points of doctrine , which wee will touch in their order . And chose rather , &c. ] Marke heere a rare and strange choise as euer wee shall reade of . There are two things propounded to Moses : The first is , honour and preferment in Pharaohs Court ; to be sonne and heire to Pharahs daughter : wherewith hee might haue enioyed all earthly pleasures and delights . The second , is the miserable afflicted condition of GODs Church and people . And of these two , Moses must needes choose the one : well what chooseth hee ? Surely hee refuseth the prerogatiues and dignitie , that hee might haue had in Pharaohs Court , and makes choise of the miserie and affliction of GODs people in aduersitie ; that so hee may enioy the priuiledges of GODs Church . A wonderfull choise : for which , his faith is heere commended , and hee renowmed to all posteritie . The same choise hath GOD set before men in all ages . In former times GOD set before Esau two things ; A messe of red broth , and his birth-right : but profane Esau chooseth the worser , he forgoes his birth-right , so he may haue the broth . But farre worse did the Gadarens ; there was set before them Christ Iesus the Lord of life , and their hogges and cattell : Now they prefer their hogges before Christ ; A most miserable and senselesse choice . And is it not as ill with vs ? There is set before vs on the one side heauen , and on the other side hell ; but men for the most part chuse hell & forsake heauen . Ciuill worldly men whose delight is all in riches , they prefer earth before heauen , the seruice of sinne which is the greatest slauerie , before the seruice of GOD which is perfect freedome , and glorious liberty of the Saints in light : and thus doe all men without Gods speciall grace . Whereupon Paul prayes in his Epistles for the Churches , that God would giue vnto them the spirit of wisedome , that they may be able to iudge betweene things that differ . And this wisdom we must labour for , that when these different things are set before vs , we may make a wise choise : otherwise , we shew our selues to be like brute beasts without vnderstanding , & do quite ouerturne our owne saluation . In the Ministerie of the word we haue life and death , good & euill set before vs , as Moses said to the people , Deut. 30.15 , 19. Let vs therfore endeuour our selues to chuse life by embracing and obeying the word of God : & so shall we followe both his precept and practice . To suffer aduersity with the people of God. Heere wee may obserue what is the ordinarie state and condition of Gods Church and people in this world : namely , to be in affliction and vnder the crosse . Hence Paul saith , That we must come to heauen through manifold afflictions , Acts 14.23 . The Lord knoweth what is best for his seruants and children : and therefore he hath set downe this for a ground , that all that will liue godly in Christ Iesus , must suffer persecution . 2. Tim. 3.12 . Thus the Lord dealeth with his children for speciall causes : for first , all crosses , as losse of goods , friends , liberty , or good name , they are meanes to stirre vp and awake Gods people out of the slumbring fit of sinne ; for the godly are many times ouertaken this way . The wise virgines sleepe , as well as the foolish : Now , afflictions rouze them out of the sleepe of securitie . See this in Iosephs brethren , who went on a long time without any remorse for selling their brother : But when they were stayed in Egypt , then they are rowzed vp , and can say , Genesis 42.21 . This trouble is come vpon vs , for selling our brother . Secondly , afflictions serue to humble Gods children , Leuiticus 26.41 . So the Church of God speaketh , I will beare the wrath of the Lord , because I haue sinned against him , Micah 7.9 . Thirdly , they serue to weane the people of God , and to driue them from the loue of this world : for , if men might alwaies liue in ease , they would make their heauen vpon earth ; which may not be . And heerein GOD dealeth with his children like a Nurse ; when shee will weane her childe , she layes some bitter thing vpon the pappes head , to make the childe to loathe the pappe : so the Lord , to draw our hearts from the world , and to cause vs to loue and seeke after heauen and heauenly things , hee makes vs to taste of the bitternesse of affliction in t●is worlde . Fourthly , afflictions fer●e to make Gods children to goe out of themselues to seeke sincerely vnto GOD , and to relie onely vpon him : which in prosperity they will not doe . This , Paul confesseth of himselfe and others : Wee ( saith hee ) receiued the sentence of death in our selues , because wee should not trust in our selues , but in God : 2. Corinthians chapter 1. verse 9. So good King Iehosaphat , when hee was compassed of his enemies , Hee cried to the Lord , and said ; Lord wee knowe not what to doe , but our eyes are towards thee : 2. Chronicles , chapter 20. verse 12. Yea , the rebellious Iewes are heereby driuen to seeke the Lord , whom in prosperity they forsooke : as wee may see at large , Psal. 107.6.12.13.19 . Lastly , afflictions serue to make manifest the graces of GOD in his children . The Lord ( saith Iob ) knoweth my way and trieth me ; Iob 23.10 . Deuteronomie 8.2 , Remember all the way ( saith Moses to the Israelites ) which the Lord thy GOD ledde thee , this fourtie yeares , for to prooue thee and to knowe what was in thine heart . Hence Iames calleth temptations , the triall of faith , Iames , chapter 1. verses 2.3 : And Paul makes patience , the fruite of tribulation : Romanes , chapter 5. verse 3. For , looke as the showers in the spring time cause the buds to appeare : so doe afflictions make manifest Gods graces in his children . Patience , hope , and other vertues , lie close in the heart in the day of peace : but when tribulation comes , then they breake forth and shew themselues . Hence wee learne , that it is not alwayes a token of Gods wrath , To suffer affliction . If any man or people be laden with crosses , it is no argument , that therefore they are not the children of GOD : for , as Peter saith , Iudgements begin at Gods house , 1. Peter , chapter 4. verse 17 : and any crosse vpon a people , family , or particular persons , if it bring forth the fruite of grace in them , is a true signe , they belong to GOD. Yea , when men wander from God by an euill way , these afflictions are meanes to call them home to GOD. Psalme 119.67 : Before I was afflicted I went astray . And they that forsake their sinne and returne to GOD in the time of affliction , are certainly Gods people : for , the wicked man fretteth and murmureth against God when a crosse commeth , and he cannot abide it . But the godly man is humbled therby , and it makes him more obedient in all duties vnto God. This wee should consider : for by an outward profession , wee beare the world in hand , that we are Gods children , and therefore wee come to heare Gods word , and to learn how to behaue our selues as beseemeth his children . But if we would be knowen to be Gods children indeede , then when any of Gods iudgements doe befall● vs , wee must make this vse of them ; namely , labour thereby to be humbled for our sinnes , and to forsake our sinnes , and to make conscience of all bad wayes for euer afterward ; and then wee shewe our selues to be Gods children indeede : but if vnder the crosse , or after the crosse , wee be as dissolute as euer wee were , and still followe our olde sinnes , then wee cannot be iudged to be Gods people and children , but rather a wicked and stubborne generation , which the more they are corrected , the worse they are ; like a stithy , the more it is beaten , the harder it is . Let vs therefore by the vse of Gods iudgements , shewe our selues to be Gods children : so shall wee say with Dauid with much ioy and comfort , It is good for vs that wee haue beene in trouble . Psal. 119.71 . Thus wee see what Moses chose : now come wee to the thing he refused ; To enioy the pleasures of sinne for a season . By pleasures of sinne , wee must vnderstand the riches and dignitie that Moses might haue had in Pharaohs Court and Kingdome : Which are called the pleasures of sinne , not because they were so in themselues ; for , so they were the good giftes of GOD : but because Moses could not enioy them in Pharaohs Court without liuing in sinne ; for , hee must haue refused the societie of Gods Church and people , and so haue beene a stranger from the couenant which God made with Abraham , Isaac , and Iacob , and with his seed after them , if he would haue beene sonne to Pharaohs daughter . Heere then the holy Ghost setteth downe two notable reasons , which induced Moses to refuse these honours and dignities : First , because they were the pleasures of sinne ; And secondly , because hee should enioy them but for a season . The first reason affordeth vnto vs many notable points worthie our consideration . 1. Here we learne , that riches , honour , and dignity seuered from true religion , are nothing but the pleasures and profites of sinne . This was Moses iudgement , as the holy Ghost here testifieth : and it is the plaine truth of God , as Salomon after lamentable experience disputeth , and proueth at large : concluding of riches , honour pleasures , and all earthly things separated from the feare of God , that they are nothing else but meere vanity and vexation of spirit . And Paul saith , To the impure all things are impure ; his meate , drinke , and apparell , which in themselues are otherwise the good giftes of God. The consideration hereof is of great vse ▪ for , first it lets vs see what is the state of these men which lay aside religion and good conscience , and betake themselues wholly to the world , to get riches and preferment : most men are of this disposition , and such indeede are onely counted wise . For , let there be speech tending to a mans commendation , vsually this is the first matter of his praise , that hee is a substantiall wealthy man ; and one that lookes well to himselfe : as though riches or honour were a mans chiefe happinesse . But , howsoeuer the world iudgeth of these men ; yet hereby we may see and knowe , that their case is miserable . For without religion & the feare of God , their riches and honour are but the pleasures and profits of sin : and therefore the more they heape vp riches after this sort , not regarding Christ nor his Gospel ; the more they heape vp to themselues the treasures of sinne , and consequently the greater condemnation : for worldly treasures seuered from religion , are but the Mammon of iniquity which causeth damnation . Hence Christ said vnto his Disciples ( vpon occasion of the young rich man ) that it was as easie for a great Camell to goe through the eye of a needle , as for a rich man to enter into the kingdome of heauen ; that is , such a rich man as sets his heart to get riches and honour , not regarding the religion of Christ. Whence also in another place he pronounceth this fearefull sentence against them : Woe be to you that are rich , for you haue receiued your consolation : Luke 6.24 . They therefore that lay aside religion , and giue themselues wholly to seeke gaine and honour , are before God most wretched and miserable : and the longer they continue in this course , the more miserable they are ; for the more sinne they heape vp , and so the deeper shall be their condemnation . Wherefore if any of vs haue beene thus minded heeretofore , let vs now leaue this course , as most dangerous to our soules : for , what will it profit a man to gaine the whole world , if he lose his soule ? 2. Hence we must all learne , especially they that haue any measure of wealth more or lesse , to ioyne with the vse of our riches the feare of God , and the practice of true religion : for , seuer these asunder ▪ and riches are nothing else but sinfull pleasures . It is a good conscience which rectifieth the owner in the right vse of his honour & treasures : but without that , he pollutes the blessings of God which he enioyes ; and they being polluted shal turne to his greater woe . A man would haue thought that King Belshazzer had beene an happy man , when hee kept his royall feast , & dranke wine in golden bowles before a thousand Princes that were vnder him , and before his Concubines : but the end of that his iollity may shew vs the nature of such prosperity . For so soone as he saw the fingers of a mans hand , writing vpon the wall , he became quite confounded in himselfe : his countenance was changed , and his thoughts troubled him ; so that the ioints of his loines were loosed , and his knees smote one against the other : What comfort had he now from all his riches & pleasures ? So Diues , while he liued , might seeme for his wealth and riches to be happy : yet all this did him little good ; for , hee had but his pleasure for his life time , Luke 16.25 : and after this life , his soule went downe to hell . A worldly man would iudge the rich man in the Gospell , a most happy man , that saide vnto his soule , by reason of his great aboundance of outward wealth , Luke 12.19 , Soule , soule , thou hast much goods laide vp for many yeares , liue at ease , eate , drinke , and take thy fill : yet because herewith he wanted religion , a good conscience , and the feare of God , this sentence was denounced against him ; Oh foole , this night will they fetch away thy soule : th●n , whose shall these things be ? Wherefore , vnlesse wee will wilfully cast away our owne soules , let vs sanctifie our interest in all earthly blessings , by a sincere endeuour in all things , to shew forth the feare of God , with the keeping of faith & a good conscience : and let vs begin with this , as Christ saith , First , seeke Gods Kingdome and his righteousnesse , Mathew chapter 6. verse 33. Let vs hereby seeke to haue our hearts acceptable vnto God : and then all things shall be cleane vnto vs. Thirdly , are riches and honour , being seuered from true religion , but the pleasures of sinne ? then vndoubtedly all recreations , all sports , and pastimes , seuered from religion & a good conscience , are much more the pleasures of sin . This Salomon knew wel : for , speaking of such mirth , hee calls laughter madnesse ; and to ioy ( hee saith ▪ ) What is it that thou doest ? Eccles. chapter 2. verse 2. Oh then how manifolde be the sinnes of all sorts of men ? for , who almost doth not neglect religious duties for matters of sport and pleasure ? Wherefore , if wee desire ioy indeede in any worldly things , let vs first lay the foundation in our owne hearts , by getting and keeping true faith and a good conscience . Secondly , whereas Moses refuseth dignitie and honour onely for this , Because they would bee vnto him the pleasures of sinne ; heere wee are taught in what manner and order wee ought to enioy worldly riches and honour . Moses practice heere , must be our direction ▪ wee must enioy them , and vse them with thankfulnesse to GOD , so farre forth as they will further vs in the course of religion and true godlinesse . But if the case stande thus , That wee cannot enioy them both togethe● , then wee must followe Moses example ; choose religion and a goood conscience , and let honour and preferment goe . This is Moses practice : & we may resolue our selues , that if hee might haue enioyed them together , hee would haue refused neither ; but because he could not haue them both , therefore he preferreth the religion of Christ with a good conscience , before the honour and wealth of Egypt . Thirdly note this , Moses doth not onely refuse the riches and pleasures of Egypt , when they would become vnto him the pleasures of sinne ; but rather than hee will enioy them , hee is content to suffer great miserie , and aduersitie with GODs people . Where , behold a singular vertue in Moses : Hee iudgeth it too bee the greatest miserie , to liue in sinne ; and therefore hee chooseth rather to suffer any aduersitie and reproach in this world , than liue and lie in sinne : because thereby , hee should displease God , his most louing father in Christ. A most notable vertue in this seruant of God : and the like minde beare all those , that haue the same graces of sauing faith , and true repentance that Moses had . S. Paul esteemed the Temptations vnto sinne , which Satan suggested into his minde , to be as beatings and buffettings , and as pricks and thornes in his flesh , 2. Cor. 12.7 . And Dauid saith , Psal. 119.136 , His eies gush out with riuers of waters , because men brake Gods commandements . Was Dauid thus grieued for other mens sinnes ? Oh! then what a griefe did he suffer , when he himselfe brake Gods commandements , and thereby displeased God ? Now , looke how these seruants of God were affected , so must euery one of vs , that professe the faith and religion of Christ , labour to bee affected towards sinne ; wee must iudge it the greatest misery and torment in the world , to doe any thing that shall displease God. But alas , come to our daies , and the case is farre otherwise ; for , to most men , it is meate and drinke vnto them to commit sinne : so farre are they from counting it a misery . Yea , if a man be ordinarily addicted to some speciall sinne , you then may as soone take away his life , as bereaue him of his sinne : he will aduenture the losse of heauen for euer , for the pleasure of sinne for a time . But all such , are farre vnlike these holy seruants of God ; for they counted it the greatest crosse , and miserie that could be , to doe any thing that displeased God , and did checke and breake the peace of a good conscience . And if we looke to enioy like peace and comfort with them ; we must striue against our owne corrupt disposition , and labour to finde sinne to bee our greatest sorrow . Worldly miseries may affect vs : but , in respect of sorrow for sinne , all worldly griefe should bee light vnto vs. Indeede , wee are otherwise minded naturally : but herein , wee must shew the power and truth of grace , that to displease God by any sinne , is our greatest griefe . The second reason , that mooued Moses to refuse the honours and pleasures of Pharaohs Court ; was , because hee should haue enioyed them but for a time : for , the time of his naturall life , was the longest that possibly hee could haue enioyed them . And the same reason must moue euery one of vs , to vse this world , and all things herein ( euen all temporall benefits ) as though we vsed them not : being , alwayes willing and ready to leaue them whensoeuer God shall call . This same reason doth Paul render when hee perswades the Corinthians to the same dutie , 1. Cor. 7.31 : Vse this world ( saith hee ) as though you vsed it no● ; for the fashion of this world goeth away . As if he should say , All things in the world last but for a time ; and if a man would neuer so faine , he could but enioy them to the ende of his life : and therfore , vse them as though you vsed them not . But pittie it is to see , how farre men are from the practice of this dutie ; for , they set their whole heart vpon the world : and to get riches is their delight , and their God. This ought not so to bee . God hath not laid downe these precepts and examples in vaine : vndoubtedly , if they draw vs not to the like practice , they shal rise vp in iudgement against vs at the last day . And thus much of Moses choyce , and refusall . VERSE 26. Esteeming the rebuke of Christ greater riches , than the treasures of Egypt ; for he had respect to the recompence of reward . MOses ( as we haue heard ) refused the honour & wealth of Egypt , and chose to liue in affliction with Gods people . Now , because this might seeme to bee a strange choyce , and a naturall man would soone condemne him of folly for his labour ; therefore here the holy Ghost laies downe a reason that mooued Moses thus to doe : to wit , Moses chose rather to suffer affliction with Gods people , than to enioy the pleasures and honours of Egypt ; because he was perswaded , that reproach for Christ his sake , was greater riches , than all the wealth in Egypt . So that he refused not absolutely riches , honour , and other comforts ; but chose the best riches and honour , and left the worser , vpon a sound iudgement betweene things that did differ . Hereby wee may obserue in generall , how needfull a thing it is for euery Christian , to haue sound knowledge & vnderstanding in the word of God. For , he that would walke vprightly , and approoued of God , must be able to iudge betweene things that differ ; not onely betweene good and euill , but betweene good and good , which is the better : and so of euils , which is the worser . Which , no man can doe , but he that hath a sound and right iudgement in the word of God ; for , therein is attained the spirit of discerning . Many there be , that by the course of their liues choose hell , and refuse heauen ; which , vndoubtedly , comes from their ignorance in the word . But ignorāce wil excuse none . He that will come to heauen , must be able to discerne good from euill ; and accordingly , to choose the good , and to refuse that which is euill ; which , without diuine , and supernaturall knowledge , no man can doe . And therefore all ignorant persons , and all such as are blinded through the deceitfulnesse of sinne , must shake off their securitie , and get sound knowledge in scripture , with a good conscience ; that when things which doe differ are set before thē , they may with Moses choose the better . But let vs come to Moses iudgement more particularly . Hee esteemed the rebuke of Christ , &c. that is , hee was firmely resolued , that reproach and contempt for Christ his sake , was greater riches vnto him , than the treasures of a whole kingdom . But some will say , This is a very strange iudgement : can it possibly be true and good ? Ans. Yes vndoubtedly , it is most sound iudgement , and worthy eternall remembrance of euery one of vs ; that to suffer reproach for Christ his sake , is greater riches , than all worldly wealth . The truth hereof is proued by many reasons out of Gods word . 1 God hath made a promise of blessednes to those which suffer for Christs sake . Blessed are you ( saith Christ ) when men reuile you , and speake all manner of euill sayings against you , for my names sake , &c. And S. Peter saith , If yee bee railed vpon for my names sake , blessed are ye . And lest any should doubt how this can be , Christ shewes wherein this blessednesse consists , saying ; He that forsaketh houses , or brethren , or sisters , or father , or mother , or wife , or childrē , or lands , for my names sake ; shall receiue an hundred fold more , and shall inherit eternall life . A most worthy promise , assuring vs that no man loseth by suffering for Christs sake ; for , hee shall be rewarded an hundred fold ouer . In stead of earthly friends , and worldly comforts , he shal haue the loue and fauour of God shed abroad in his heart ; which will bee an ouer-flowing fountaine of comfort for soule and body for euer , farre more worth than the wealth and treasures of all the kingdomes in the world . A smal springing fountaine ( we know ) is better to an house , than a hundred Cisternes full ; because of continuall supply from the springing fountaine , when the Cisterns will be spent . Behold : the loue of God in Christ , with other spiritual graces , shall be in all that suffer for the name of Christ , as liuing streames flowing vnto life eternall ; when as the cisterns of all worldly pleasures and treasures , shal be spent and dried vp . 2 By suffering afflictiō for Christs sake , wee are made conformable vnto him in his humilitie ; that so we may bee made like vnto him after this life in glory . So Paul saith , Our light affliction causeth vnto vs , an eternall weight of glory , 2. Cor. 4.17 . And againe , it is a true saying ; If we be dead with Christ , we shall also liue with him : If we suffer , we shall also raigne with him , 2. Tim. 2.11 , 12. This assurance can no worldly riches giue : and therefore wee may boldly say , that the suffering of reproach for Christ his sake , is greater riches than the treasures of a whole kingdome . 3 To suffer for Christ his sake , is a token of Gods speciall loue : and therefore S. Paul biddes the Philippians , Not to feare their aduersaries : which is a token of saluation vnto them and that of God ; because it is giuen to you ( saith he ) for Christ , that you should not onely beleeue , but suffer for his sake . Wherfore , if suffering for Christ haue a promise of blessednes ; if it make vs conformable vnto Christ , & be a signe of Gods special loue ; then is it to be esteemed aboue the riches and honours of the whole world . Are afflictiōs for Christ to be esteemed aboue the treasures of a kingdome ? then we must all learne to reioyce in the troubles and wrongs which we suffer for Christs sake . So did the Apostles , Act. 5.41 . They departed from the councell , reioycing in that they were counted worthy to suffer affliction for his name . And S. Paul brags hereof greatly , saying ; I beare in my body the marks of the Lord Iesus , Gal. 6.17 . And looke , as these seruants of God reioyced in their sufferings for Christ : so likewise must we labour for the same heart and affections in the like case ; for , who would not reioyce to be made partaker and possessor of the treasures of a kingdome ? Well , the rebuke of Christ is greater riches than the treasures of a kingdome . This lesson is of great vse : for , howsoeuer many among vs come to heare Gods word , yet there be many also , that scoffe and mocke at religion , and at the Gospel of Christ , and the professors thereof ; whereby , the most are hindred in profession , and many daunted , and quite driuen backe . But , wee must here learne , not to bee discouraged by these mockes . Indeede we must take heed , we giue them no iust occasion to mocke vs ; and then if we be scoffed at , we shal neuer be hurt by it : nay ( though that be farre from their intent ) yet in mocking vs , they doe vs great honour . For , the word of God that cannot lie , is this ; that to suffer affliction for Christ his sake , is greater honour and riches , than the treasures of a kingdome . And if Moses his iudgement be good , which God himselfe doth here commend ; then we are happy and blessed , in enduring these mockes and scoffes for Christ. Secondly , wee must here learne instruction for the time to come : We haue for a long time , through the great goodnesse of God , enioyed peace and wealth , with the Gospel of Christ ; but vndoubtedly , these daies of peace will haue an ende , they cannot last alwaies , Gods people must passe through the fierie furnace of affliction : Well , when this is come vpon vs , how shall wee be able to beare it ? Surely , we must now learne to be of this opinion that Moses was of ; we must iudge it to bee the greatest honour and riches that can be , to suffer affliction for Christ his sake : and this will be the ground of all constancy , courage , and Christian boldnesse , in the day of trial . For , he that is of this mind , wil neuer feare affliction , nor reproach for Christ his sake : nay , he will be so farre from fearing it , that he will reioyce and triumph therein . Further , whereas it is said , Esteeming the rebuke of Christ ; here marke , the rebuke of Gods church and people is called the rebuke of Christ. The people of God in Egypt were laden with reproaches and rebukes : and behold , Christ accounts it his rebuke , and the holy Ghost so calls it . Where learne this , That Christ esteemeth the reproach and affliction of his Church , as his owne affliction . When Saul went to persecute the brethren at Damascus , Act. 9.2 , 4 , Christ Iesus calls to him from heauen , saying ; Saul , Saul , why persecutest thou me ? Saul went to persecute the Christians : and yet our Sauiour Christ taketh it vnto himselfe . And after his conuersion he saith , 2. Cor. 4.10 , Euery way wee beare about in our bodies , the dying of the Lord Iesus . And againe , Let no man put me to businesse : for I beare in my body the markes of the Lord Iesus , Gal. 6.17 . This is a point of speciall vse . First , hence we learne , that Christ hath a speciall care of his Church and Children , in that he iudgeth their afflictions to be his owne afflictions ; and therefore , he can no more forget , or leaue off to helpe them in distresse , than deny himselfe . Secondly , here is a speciall comfort for Gods children that be in affliction : their afflictions are not their owne alone , but Christs also ; he is their partner , and fellow sufferer . This may seeme strange , but it is most true : Christ puts ( as it were ) his shoulders vnder our afflictions , and takes them to himselfe , as though they were his owne ; than which , what can be more comfortable ? For , though thou thy selfe cannot beare it ; yet trust vndoubtedly , that Christ who beares with thee , wil giue thee strength to vndergoe it , vnto victory . Thirdly , if the afflictions of a Christian , bee the afflictions of Christ ; then it is a fearefull sinne for any man to mocke or reproach his brother , in regard of his profession and religion : for , mocking is persecution , Gal. 4.29 . with Gen. 21.9 . And that reproach which is cast vpon a Christian , is cast vpon Christ ; and Christ takes it as done vnto himselfe : the persecutor wounds Christ Iesus through the sides of a poore Christian ; which is a feareful thing . For , in so doing , he sets himselfe against the Lord Iesus , he kickes against the prickes ; and if he so continue , hee must needes looke for some fearefull ende ; for who hath euer beene fierce against the Lord , and hath prospered ? Iob. 9.4 . Wherefore , if any of vs be guiltie of any sinne in this kind , let vs repent : for vnlesse wee turne , our condemnation will be remedilesse . Againe , the afflictions of the Israelites , are here said to be their sufferings for Christ : where note , that though Christ his comming were then afarre off , yet the Israelites then knewe of Christ ; for else they could not suffer for him . This confuteth those which holde , that euery man may be saued by his owne religion , whatsoeuer it be , if hee liue ciuilly and vprightly therein . Their reason is taken from the Iewes , who ( they say ) had onely the knowledge of outward ceremonies , and so were saued . But that opinion is here disprooued ; for , the Iewes knew Christ , and professed him , or else they would neuer suffer for him : and therefore they were saued by him , and not by their obedience to outward ceremonies . And thus much of the reason , which mooued Moses to make such a choyce as hee did . Now in the ende of the verse is added a reason , why Moses was of this strange iudgement ; to think the reproach of Christ greater riches than the treasures of Egypt : namely , because he had respect to the recompence of reward . That is , he often set his eie to behold , and his heart to consider , how God had made a promise of life euerlasting after this life , vnto all those that obeyed him , and trusted in him in this life : for the enioying whereof , hee preferred that estate wherein he might liue in the feare of God , though it were a state of reproach , before all other whatsoeuer . Where wee see , what it is that will bring a man to esteeme affliction , with the feare of God , better than the treasures & pleasures of an earthly kingdome : namely , as we set the bodily eie to behold the affliction ; so we must lift vp the eye of the minde of faith , to behold the recompence of reward ; that is , the state of glory in heauen prepared for Gods children . Thus did the Christian Hebrewes in the primitiue Church , Hebrewes 10.37 , They suffered with ioy the spoiling of their goods . ( A very hard thing , but yet most true , for it is the word of GOD ) And the reason is rendred , They knew in themselues how that they had in heauen a better and more enduring substance . And our Sauiour Christ endured the Crosse , and despised the shame , for the ioy that was set before him , Hebrewes 12.1 ; that is , in consideration of that ioy in glory , whereto hee should be aduanced himselfe , and bring all his members . This we must make vse of : for if wee will liue godly in Christ Iesus , wee must suffer affliction . This , flesh and bloud will not yeeld vnto : and therefore , to perswade vs to suffer with ioy , we must with Moses haue respect to the recompence of reward . Wee must say thus to our soules , The day will come wherein wee shall haue euerlasting life in the Kingdome of heauen , if wee now serue and feare him : Shall wee not then for his sake be content to suffer a short affliction ; seeing the greatest of them are not woorthie of the glorie that shall bee reuealed ? Romanes , chapter 8. verse 18. Question . But why doth the holy Ghost call euerlasting life , a reward ? Answere . It is not so called , because Moses did procure it , and deserue it at Gods hand by the dignitie of his workes in suffering : for sure no man can merit any thing at Gods hands . The case is plaine : For , Christ as hee is man ( consider his manhoode a-part from his Godhead ) could not merit any thing at Gods hands : for , he that would merit of God by any worke , must doe three things : 1. He must doe the worke of himselfe , and by himselfe ; for if hee doe it by another , the other meriteth , and must haue the reward and praise of the worke . Secondly , hee must doe it of meere good will , and not of dutie : for that which is of duty , cannot merit because a man is bound to doe it . 3. The worke done to merit , must be of that price and dignity , that it may be proportionable to life euerlasting , which is the reward . Now , though Christ as he is man , be aboue all men & all Angels in grace and dignity : yet consider his manhoode a-part from his Godhead , and hee could not doe a worke with these three properties . For first , the workes done of the manhoode were not done of it selfe , but from that fulnesse of the spirit wherewith hee was endued . Secondly , Christ as man is a creature : and so considered , his workes are of duty to the Creator , and so cannot merit . Thirdly , Christs workes as man simply considered are finite ; and so could not merit infinite glory . Question . How then did Christ merit at Gods hands ? Answere . Partly by meanes of Gods promise made in the Law , which was this ; Doe this , and thou shalt liue : but properly and chiefely , because hee was not a meere man onely , but ( withall ) true and very God : for , because his obedience both in his life and death ( though performed in his manhoode ) was the obedience of him that was God and man , euen from the infinite excellencie of the person whose it is , it becomes meritorious . In his manhood , hee obayed the Law , and suffered for our sinnes : but the dignity thereof came from his Godhead ; for , hee that did these workes for vs , was both God and man. Now , if Christ considered as man onely cannot merit : then much lesse can any other man merite at Gods hands . And therefore Moses , though hee were a worthy man , yet because hee was but a man , and a sinnefull man also , he could not by any worke deserue life euerlasting at Gods hands . But life euerlasting is called a reward in the Scripture , because it is the free gift of God , promised by GOD to his children in Christ ; for this end , to allure and drawe them on in obedience . And it must not seeme strange , that wee say a reward is a free gift : for so it may be , as we shall see by comparing two places of Scripture together ; to wit , Matthew 5.44 . with Luke 6.32 . For , whereas Mathew saith , If you loue them that loue you , what reward haue you ; Saint Luke repeating the same thing , saith , What thanke haue you , or ( as the word signifies ) what fauour or free gift haue you ? Secondly , there may be another cause rendred , why life euerlasting is called a reward ; to wit , not in regard of the worke done : but in regard of the worker considered in Christ : for , Christes merit makes life euerlasting to be a reward . Now , euery true beleeuer that endeuours to doe the will of God , is in Christ : and so Christes righteousnesse with the merit thereof , is his , so farre forth as serues to make his person acceptable to God. Whereupon , hee hath a promise of reward made vnto him vpon his obedience ; yet not for his worke , but for the worke of Christes obedience , in whom he is : And so must these words here be vnderstood . 1. The consideration of this reward of life eternall giuen , through Christ , to those that suffer for his sake , may make vs ioyfull and patient in all our afflictions for righteousnesse sake . A naturall man will endure much for a good recompence in the end . Now Christ saith , Great is your reward . And therefore let vs reioice in suffering for Christ ; holding fast our confidence , which hath so great recompence of reward . Heb. 10.35 . Secondly , is life euerlasting a recompence , that is , a giuing of a reward ? Then heere is condemned the desperate practice of many a one , who spend their whole life in a greedie pursuite after the profites and pleasures of the worlde : as it were running themselues out of breath in the way to hell , without all regarde of their soules , till death come ; thinking , that if at the last gaspe they can crie God mercie , and commend their soules to GOD , all is well . But all such persons for the most part deceiue their owne soules , not considering that life euerlasting is giuen as a reward . Now , wee knowe that no reward is giuen to any man , till the worke be done which hee is set about ; he must come worke in the Vineyard some part of the day that would haue his pennie at night : as for those that neither stirre hand nor foote to doe the worke , what reward can they looke for ? And yet this is the state of carnall liuers , they addict themselues wholly to earthly things . But if wee looke for any reward at the day of death , wee must labour in the workes of godlinesse all the dayes of our life ; for , therefore were wee redeemed . Luke 1.74.75 . In the whole booke of God , wee finde but one man that liued wickedly , and repented at his end : that is , the thiefe vpon the Crosse. Which shewes that it is a most rare thing for a man to haue the reward of life euerlasting after this life , that labours not in the workes of godlinesse in this life . Thirdly , the consideration of this reward , must stirre vp all Gods children vnto all diligence in the duties of godlinesse , & that with cheerefulnesse , through the whole course of their liues . When wee shall die , wee will looke earnestly for this reward ; and therefore while we liue , we must diligently doe the workes that God commaundeth : and then when death comes , we may assure our selues that God will giue vs this reward ; not because wee did deserue it by our works , but because he hath promised it in Christ , vpon our endeuour in obedience and true repentance . And thus much for the reason of Moses choise . VERSE 27. By faith he forsooke Egypt , and feared not the fiercenesse of the King. For , he was couragious , as hee that saw him that is inuisible . IN this verse , the spirit of God proceedeth to another example of Moses faith : and heereto also in the verse following , hee addeth a third . Now hee is thus large in the commendation of his faith , for this end ; to perswade the Hebrewes , to whom this Epistle is sent , that they were not to looke for any Iustification by the workes of the Law : and his reason is ; because if any man could be iustified by the workes of the Law , it must be Moses , who gaue the Law to the people from the Lord , and did excell in obedience to both Tables , and therefore is a renowmed Prophet vnto all posterity in speciall fauour with God , Numb . 12.7.8 . But Moses could not be iustified by the works of the Law ; for here the holy Ghost proues , that Moses was iustified & saued by faith . The thing that cōmends Moses and makes him stand before God , is not his works , but his faith : and therefore the conclusion is ; that as Moses was not iustified by his works but by faith , no more must they stand vpon their works to be iustified therby , but labour for such faith as Moses had . Now , this faith of Moses is a true sauing faith , founded on these two promises of God : 1. On this great & maine promise made to Abraham , I will be thy God and the God of thy seed : 2. On another particular promise rising from the general , made vnto him when he was called to fetch the Israelites out of bondage ; which was this ; I will be with thee and guide thee . And in this place Moses is said to haue faith , not onely because he beleeued that God would be his God , as hee was the God of all Abrahams seed ; but because he beleeued particularly that God would be his God , & defend and be with him in the deliuerance of the Israelites out of Egypt . To come particularly to this fact . By faith , Moses forsooke Egypt . Moses departed from Egypt twise : First , when hee had slaine the Egyptian , and fled from Pharaoh vnto Midian , and there kept Iethroes sheepe . Secondly , fourty yeares after when hee led the people of Israell out of Egypt into the Land of Canaan : and heere some make it a question , whether of these departures is meant in this place . Answere . It is most like , that this place is to be vnderstoode of his second departure , rather than of the first : And the reason is taken out of Exodus , Chapter the second , verses 14 , 15. Where wee finde that the first time , he fled for feare : for , so soone as he heard that his slaughter of the Egyptian was knowen to Pharaoh , he fled in such feare , as that hee durst not returne againe , of 40. yeares . Now , these words are not to be vnderstoode of such a flight : for here it is said , Hee departed , not fearing the Kings wrath or fiercenesse . Here some will say , This is no commendation : for , malefactors and rebels doe flie their Country ? Answer . They flie indeede , yet not in faith , but in feare . Moses fled in faith : and hereby his faith is commended , that hee fled , not fearing the King. But malefactors flie for feare of due punishment . Moses departed with courage and boldnesse , and therfore fled not as a malefactor : for he feared not the King , as appeareth plainely in the History ; for , though Pharaoh had said vnto him , Exod. 10.28 ▪ Get thee gone , see thou see my face no more : for when thou commest in my sight , thou shalt die ; yet Moses went once more : namely , the tenth time , and tolde him of the tenth plague , and saide , That Pharaohs seruants should come downe vnto him , and fall downe and pray him to get him out with the people and their cattell . And when the Israelites murmured against him at the red sea , when Pharaoh was at their heeles , and they had no way to flie , Moses encourageth the people ; saying , Feare not , stand still , and behold the saluation of the Lord which he wil shew you this day : for the Egyptians whom ye haue seene this day , shall ye neuer see againe , Exod. 14.13 . Whereby , it notably appeares , that Moses departed in faith without feare of Pharaoh . But some wil say ; For a man to come into another mans Kingdome , and to carie away his Subiects without the Kings consent , is a fact of rebellion and sedition ; and therfore worthy no commendation , but rather shame and punishment : And this did Moses , he comes from Midian , and caries away the Iewes which had beene a long time Pharaohs subiects ; and for whose seruice hee might pleade possession , and a long prescription : therefore it seemes to be no fact of faith ? Answere . Indeede if Moses had done this on his owne head , he might worthily haue beene thus censured . But when hee came to Egypt , hee had a calling immediatly from God to doe as he did ; and for confirmation hereof ▪ he had Gods promise of assistance in working strange miracles : and when he caried the people out of Egypt , he did it by commaundement from a King that was higher then Pharaoh . Neither yet did Moses carie them away as a priuate man ; for , he was a publike person , an high Magistrate , and no stranger , but one of themselues : yea , he was a King , as may appeare in Gods word ; for , Deut. 33.5 , He is plainly called a King : and Gen. 36.31 , it is said , There were so many Kings in Edom , before there raigned any King ouer the children of Israell . Now , the last of those Kings raigned at that time when Moses went with the Israelites out of Egypt : so that Moses was their King , & had the aucthority and gouernment of a King ouer them from the Lord ; and therefore it was no fact of rebellion in him , but a work that did greatly commend his faith , being grounded vpon Gods commaundement and promise . Thus we see how we must conceiue of Moses fact . Now wee come to some particular points to bee considered therein . How came it to passe , that Moses now had this courage , to depart from Pharaoh not fearing his commaundement ; whereas 40. yeares before , being called to shew himselfe vnto his brethren , as one whom they were to respect as their deliuerer , Acts 7.23 , 25 , hee fled immediatly out of Egypt vpon the notice of one fact of defence in behalf of the Israelites ? why did he not shew as much courage when hee slew the Egyptian ▪ as at his second departure ? Answer . The cause of his courage at this later time was this ; God now renued his commission ▪ and confirmed his former calling . For , when hee was first called , hee did his duty and reuenged their wrongs : but yet being in danger , and his calling being as yet but a secret instinct , he was fearefull , and fled . But now when God called him the second time , and confirmed the same calling both by promise and commaundement , and power to worke miracles , then fearefull Moses becomes couragious and bold . Here then obserue , that there is a difference of Gods graces ; there is a first grace and a second grace . The first , is that which God giues to any man for any calling : the second is that , which God adds to the first , for the confirming thereof . And the first , is not effectuall without the second ; As heere we see , Moses first calling was not effectuall with him , till the second came . And so Gods first grace is not effectuall till the second come ; by which the former is confirmed , strengthened , and encreased . And the second is confirmed by the third : and so we must goe on from grace to grace , if wee will be bold and couragious in any duty , either of our general or particular calling . This must be well considered ; for , that any man stands in grace , or encreaseth therein , either respecting his particular calling , or his Christian conuersation , it comes from this , that God adds a second grace vnto the first . And therefore whosoeuer is enabled for any duty , hath great cause to praise God : for , whether we continue in grace or encrease therin , it comes from the goodnesse of God , who addeth grace to grace : which if he should not do , we shold fall away , & not be able to go forward in the feare of God , and the duties of our calling ; for the first grace would not suffice to strengthen vs against temptation . And therefore howsoeuer God hath strengthened vs for the time past , yet still we must pray to God to deliuer vs from euill : which plainly imports , that our standing is from his daily supply of new grace . 2. Point . When went Moses out of Egypt ? The time is directly set down , Exod. 12.41 , Euen the selfe same day when the promise of God was expired : for when the foure hundred and thirty yeares were expired , then went all the hoast of the Lord out of Egypt , neither before nor after , but the very same day . Indeed Moses was chosen to be their captaine 40. yeares before , and sent vnto them by God : and S. Stephen saith , Hee thought they would haue vnderstood so much . But then they would not take him for their guide . Yet now 40. yeares after , when Gods determinate time of 430. yeares was expired , he comes againe vnto thē , to carry them out of Egypt ; & then they acknowledge him , & follow him out , according to Gods commission . Hence we learne , first , that no creature can alter the rule of Gods prouidence . Fourty yeares before , Moses would haue deliuered the people ; but he must stay till the time of the Lords promise was accomplished , and then he carries them all away . Secondly , this must teach vs , not onely to beleeue , that God both can & will keep his promises ; but also by faith to waite for the time , wherein he will accomplish the same vnto vs. Moses is faine to waite 40. years for the fulfilling of Gods promise . When Daniel vnderstoode how long the Israelites must be in captiuity , he would not pray for the shortning of that time : but when he knew that the time of their return drew neere , then he praied vnto the Lord most earnestly , waiting for the accomplishment of Gods promise in their deliuerāce . And Dauid thus waited on God for deliuerāce in all his troubles . And their examples must we follow , for the fruition of all Gods blessings . 3. Point . In what manner doth Moses depart ? The text saith , He went out , not fearing the Kings commandement : so that his departure was with courage . Whence wee learne sundry instructiōs . First , here is a notable president for the framing of our liues , which must be a rule vnto vs. We must walke diligently in our callings , as Moses did ; and though crosses meete vs , so that Pharaoh fall out with vs , if Kings become our enemies : yet we must not lay aside the duties of our callings ; but after Moses example , goe on therein with courage . Moses without fearing the Kings wrath , went & led all the people away . And so must euery one of vs doe : although dangers come , wee must not feare , but stand fast in our profession , and goe on in the duties of our calling : Eccles. 10.4 , If the spirit of him that ruleth rise vp against thee , leaue not thy place . Secondly , hence we may learne , that Magistrates which are to gouerne the people , ought to bee men of courage in performing the duties of their calling . When too heauie a burden lay on Moses , in iudging all the congregation himselfe ; Iethro his father in law bids him prouide among all the people men of courage , fearing God , to be Rulers , Exod. 18.13 , 21. Now their courage must not bee a prowd hautinesse , or an indiscreete crueltie ; but a godly boldnesse , which may inable them to the duties of their calling , without feare of man. To this ende , the Lord put of his spirit vpon the seuentie , which were to rule with Moses , Numb . 11.17 . Now , the spirit of God , is not a spirit of feare , but of power , and of loue , & of a sound minde , 2. Tim. 1.7 . Which shewes , that in a Magistrate must be courage to call , and ( if neede bee ) to compell others to the duties of their calling , how great soeuer they be . And it is a matter of great waight & moment in Gods Church : for , the Minister may teach , and speake as much as hee will , or can ; yet vnlesse with the sword of the spirit , there bee ioyned the temporall sword of the Magistrate , to reforme mens liues , and to keep them from open sinne against the law of God , and to vrge them to the duties which the minister teacheth : surely , their teaching and preaching will be to small effect . Lastly , Moses went with courage out of Egypt . This departure of his , was a signe of our spiritual departing out of the Kingdome of darknesse : for , so Paul applieth it , 1. Cor. 10. And therfore after Moses example , we must with courage come euery day more and more out of the Kingdome of darknesse , marching forward with couragious faith and heauenly boldnesse toward our blessed Canaan , the glory of heauen : wee must not leaue this to the last breath , and then thinke to haue heauen gates ready open for vs : but we must enter into Gods Kingdom , in this life . Looke as Moses by his faith did depart boldly out of Egypt , so must wee in heart by faith depart out of the Kingdome of sinne . This we shall doe , when we vse meanes to establish the Kingdome of Christ Iesus in our hearts , and doe forsake the workes of sinne and darknesse . For , looke where there is no departing from sinne , there is no faith : and therefore let vs shew our selues to haue true faith , by departing more and more boldly and ioyfully out of the Kingdome of sinne and Satan ; that so it may appeare , wee loue the light and hate darknesse . And in this iourney , let vs not feare any contrary commaundement , nor the furious wrath of spirituall Pharaoh the diuell , nor all the gates of hell : for Christ Iesus is our guide . Because a man might thinke at the first , that it was a rash and desperate part in Moses , thus boldly to take away the Israelites , not regarding Pharaohs commandement ; therfore in the later part of the verse , the holy Ghost setteth downe a reason , that mooued Moses to doe so , in these words : For he endured , or was couragious ▪ that is , hee tooke heart to himselfe . Why so ? Because he saw God that is inuisible . That is , he cast the eie of faith vpō God , who had promised the euidence of his power and presence , in their deliuerance . So that it was the worke of Moses faith , laying hold on the promise of Gods presence , and protection , from the rage of Pharaoh , that made him thus confident and bold . Hence wee learne , that the true valour and manhood that was in Moses , and is in all Gods children , like vnto him , is a gift of grace . Among many gifts of the spirit , powred vpon our Sauiour Christ , the spirit of strength , or courage , is one , Isay 11.2 . And Iethroes counsell to Moses is notable this way ; he biddes him prouide for gouernours , men of courage , fearing God , Exod. 18.21 . Insinuating , that true courage is alwaies ioyned with the feare of God , and is a fruite of grace . But some will say , that many heathen men , who neuer knewe the true God , nor what the gifts of the spirit meant , had that courage . Answ. True it is , they had courage indeed : but it was nothing but a carnall boldnesse ( not worthy the name of courage ; beeing onely a shaddow of true fortitude ) arising from ambition , pride , and other fleshly humours ; whereas Moses his courage sprang from the grace of faith , in the merciful promises of God , made vnto him concerning his deliuerance & safetie . And indeede , howsoeuer wicked men haue a notable shewe of diuers vertues , yet in the triall they prooue but shaddowes ; for , true valour , and other vertues , doe alwaies accompany regeneration . As he that saw him that is inuisible . Here is the cause that made Moses thus couragious : and this will make any man bold , if hee can be perswaded in his conscience of Gods speciall presence with him , and of his prouidence and protection ouer him . Here then obserue a singular fruite of faith : it makes God , who is indeed inuisible , to be after a sort visible vnto vs. Moses by faith sawe him that is inuisible ; for , by faith he was perswaded of Gods prouidence , and speciall protection in the deliuerie of his people , though Pharaoh should rage neuer so much . So Enoch is said to haue walked with God , because hee sawe him by the eie of faith , in all his affaires . And when Ioseph was allured to sin with his mistres , what staied him ? surely , the feare of God , whom he saw by faith . How can I doe this great wickednes ( saith Ioseph ) & so sin against God ? As if he should say , I am alwaies where God is present ; how then should I doe so wickedly , & God see it ? And the same is the state of all true beleeuers ; their faith makes the inuisible God , to be after a sort visible vnto thē ; so as a faithfull man may say , God is present with me , and protecteth me . Whereby we may see , what little faith is in the world ; for few can truly say , they see God : which , faith inables a man to do . Yea , most men care so litle to see God , that he is farre from their very thoghts . Many haue made meanes to see the diuell : but where is hee that labours for such a measure of faith , that he may see the inuisible God ? If wicked men run to Coniurers , to see the diuell , whom they shall once see to their sorrowe ; let vs labour for faith in the word and sacraments , and this faith will make vs so to indure in all tribulation , as though we sawe God. Furthermore , seeing Moses by faith endured , as hee that saw God ; we learne , that the seeing of God by faith , takes away feare , and giues spirituall boldnesse . This is a point of speciall vse : for , naturally men are feareful ; some cannot endure the darke , nor solitary places , for feare of the diuel : yea , the shaking of a leaf , or the crawling of a worme doth terrifie others . Now , howsoeuer some mens constitution may help forward this feare , yet many times it comes from an accusing conscience , as a fruit of sinne . And the way to remooue it , is here to be learned ; namely , to doe as Moses did : that is , labour to bee resolued of Gods presence with vs , and prouidence ouer vs ; and this wil arme vs against al satanicall , and foolish feare . For , if God be on our side , who can be against vs , to do vs harme ? Againe , the Souldier , by his place and calling ▪ ought to be a man of courage ; for els the state of his life , and the thought of his enemies will much affright him . Now how may he become courageous ? They vse to sound the drumme and trumpet for this ende ; and it must be granted they be good incitements & prouocations vnto battell : but , when it comes to the point of danger , these cannot giue heart . Others vse against the battell to fill themselues with wine , and to make thēselues valiant by strong drinke . This indeede may make them senselesse , and so desperate . But the true way is , to become Christian souldiers , knowing , and fearing God ; and with their bodily armour , to bring also the shield of faith : wherby their hearts may be assured , that God hath called them to that fight ; & that he is present with them , to couer their heads in the day of battell . This will make them to take heart and courage to themselues , and to become truly valorous ; though by nature they be weake and timorous . Thirdly , who knows whether God will bring vs to this triall ; either to lay down our liues , or forsake his truth : for , he may iustly take from vs these golden daies of peace , for our ingratitude . Now , if such times come vpon vs , what shall we doe ? Shall wee denie the faith of Christ ? God forbid . But how shall we stand out in such a triall ? Surely , we must follow Moses , and labour to see him that is inuisible , by faith . This will make vs couragious , and without feare in Gods cause ; remēbring this also , that among those which are reckoned to goe downe to hell , the fearefull man is one , ( Reuel . 21.8 . ) who dares not stand to the truth of God , but for feare of men denies it . Let vs therefore now begin to settle our hearts in the assurance of Gods prouidence and protection ; that so , when triall comes , wee may be bold in the case of God. Him that is inuisible . ] That is God , who is a most simple essence , voyd of all composition , or corporall substance : for , God is a spirit , ( Iohn 4.24 . ) and therefore inuisible , and not subiect to mans senses . But some will say , God is said to haue head , heart , hands , and feete ; with other parts of mans body : and therefore he is visible ? Answ. The holy Ghost so speaketh in scripture of God , by way of resemblance of him vnto man ; that we might the better thereby conceiue of his works : for , therefore are the parts of mans body ascribed vnto God in scripture , that we might know he doth such workes by his diuine power , as man doth by the parts of his body . Man sheweth his strength and valour in his arme : and by resemblance vnto man , God is said to haue an Arme , to note out his power and valiant actes . And so God is said to haue eies , because wee should conceiue , that by his infinite wisdome he seeth all things more cleerely , than man doth any thing at noone day , with his bodily eies . And so of the rest . But Moses is said , to talke with God face to face : and , to see his backe parts , Exod. 33.11 , 23. Answ. This imports not , that he saw the substance of God ; but onely , that God did after a familiar manner , reueale himselfe vnto him , and in some resemblance shewe him his glory , so farre forth as Moses was able to behold it : for the text is plaine , My face can not be seene . There shall no man see me and liue , vers . 20. Here wee learne , that when wee pray to God , wee must not conceiue of him by any forme or image in our minds ; for so we make an idoll of God. Quest. What then must we doe ? for , how ( will some say ) can I pray to him , and not thinke of him ? Answ. When wee thinke of God , or pray vnto him , wee must conceiue of him in our mindes , as hee hath reuealed himselfe in scripture ; that is , by his workes , and by his properties : wee must thinke in our mindes of an eternall essence , most holy , wise , &c. who made all things , and gouernes them by his mighty power . For , euery image to resemble God by , either to the minde , or to the eie is a plaine lie ; making him visible , who is inuisible : as saith the Prophet , Hab. 2 18 , The image , what profiteth it , for it is a teacher of lies ? Which flatly ouerthroweth the opinion and practice of the Romish Church , who resemble the true God , euen God the father , and the holy Trinitie , in images : what else doe they herein , but make a lie of God ? But the Papists say , they deuise no image to resemble God in , but onely such whereby hee hath shewed himselfe ; as the scripture testifies : as the father , like an old man ; the sonne , as he was incarnate ; and the holy Ghost , like a doue , Math. 3.16 . Answ. Wee must not conceiue of those formes , of an old man , or of a doue , to haue beene euer any images of the father , or of the holy Ghost ; but onely signes and pledges for a time , whereby those persons did then manifest their presence . Now , there beeing an expresse commandement against all representation of God by images , not excepting those very shapes , whereby it pleased God for a time to signifie his presence ; it must needes be idolatrous presumption to make any image of God , or of the Trinitie . And indeed , God being inuisible ( as the text saith ) it is impossible to make any true image or resemblance of him . VERSE 28. By faith , hee ordained the Passeouer , and the effusion of blood ; lest hee that destroyed the first borne , should touch them . IN the former verses , the author of this Epistle hath shewed vnto vs , the notable faith of Moses , by two worthy acts : 1 His refusing to be called the sonne of Pharaohs daughter . 2 His departing out of Egypt . Now , here in this verse , he commends his faith vnto vs by a third action ; which is , the ordination , or celebrating of the Passeouer . This verse is the summe of the 12. Chapter of Exodus ; the effect whereof is this : After that God had sent nine seuerall plagues vpon the Land of Egypt , which were occasions to harden Pharaohs heart ; at last he sends Moses to certifie Pharaoh , that vnlesse he would let the people go , he would send a tenth plague , which should bee more grieuous to them , than all the former ; euen the slaughter of all the first borne in Egypt , both of man and beast . Yet Pharaohs heart was not softened , neither did he let the people goe . Therefore Moses departeth from him , and ( according to Gods commandement ) assembles the Elders of Israel together , and causeth them to kill euery man a lambe of a yeare olde , & to eate it , roste with fire ; and to take the blood , and sprinkle it vpon the doore cheekes , and vpon the postes of their houses : for a signe vnto them , that the Angel of the Lord , ( seeing the blood sprinkled vpon their doores ) should passe ouer them , and touch none of their first borne , neither man , nor beast . This is the summe and meaning of that history . Now let vs come to the consideration of this fact more particularly ; and first , to the meaning of the wordes of this verse , because there is some difficultie in them . Through faith he ordained the Passeouer . The Passe-ouer here named , may be thus described : It is one of the Sacraments of the olde Testament , seruing for a signe to the people of Israell , both of their temporall deliuerance from the bondage of Egypt , and from the slaughter of the first borne ; and also of their spirituall deliuerance from euerlasting death , by the sacrifice of Christ Iesus the immaculate Lambe of God. Touching this description : first , I call it one of the Sacraments of the old Test : because they had beside this , Circumcision , another ordinary Sacrament . Next I say , It serued for a signe to the people of Israel , to shew that it was properly a sacrament vnto them For , it is of the nature of a sacrament , to signifie & seale vp some blessing of God to his people : now that the Passe-ouer did so , is plaine , where the Lord calls it a signe or token of deliuerance vnto them . But som will say , this Passe-ouer was a sacrifice : for so it is called , This is the sacrifice of the Lords Passe-ouer . And , Thou shalt not offer the bloud of my sacrifice with leauened bread , &c. Ans. It is called a sacrifice , because it was killed , also the bloud thereof was sprinkled , & som parts of it as the fat with the two kidneies were burnt in sacrifice to the Lord. For , when Iosias kept that famous Passe-ouer with all the people , the Priests that slew the Passe-ouer , and sprinkled the bloud thereof , did first take away that which was to be consumed with fire , and then gaue to the people according to the diuisions of their families as Moses appointed . Now , in regard of these properties of a sacrifice which were in the Passe-ouer , it is truly called a sacrifice . And yet more properly it was a Sacrament , because it was a visible signe of speciall blessings from the Lord. But what did this Sacrament of the Passe-ouer signifie ? Answer . It did signifie a double deliuerance ; one temporall , as well from the destroying Angell , as also from the bondage of Egypt : The other spirituall , from the curse of the Law , and from the wrath of God. The first is plaine , where the Lord saith : The bloud being sprinkled vpon the doore posts , shall be a token for you that I will passe ouer you . And verse 17. Ye shall keepe the feast of vnleauened bread : for that same day will I bring your Armies out of the Land of Egypt . And touching the second , that it was a signe of a more heauenly deliuerance from the bondage of sinne & Satan , Paul telleth vs plainely , when as hee saith , Christ our Passe-ouer is sacrificed for vs : giuing vs to vnderstand , that the Paschall Lambe in the olde Testament , was vndoubtedly a true signe of the true Paschall Lambe Christ Iesus : to which purpose Iohn Baptist saith ; Behold the Lamb of God that taketh away the sinnes of the world : Iohn 1.29 : Where he calleth Christ the Lambe of God , making there an opposition betweene him and the Paschall Lamb of Moses , which may be called the Paschall Lambe of men ; for herein also they differ : The Paschall Lambe was separated by men , though by Gods appointment ; but Christ the true Lambe of God , was set a part before all worlds by God the Father . And thus wee see briefly what this Passe-ouer is . It followeth . Ordained the Passe-ouer . The word translated , ordained , signifieth , He made , or did celebrate : for the better vnderstanding whereof , wee must haue recourse to the Euangelists . Matthew setteth downe Christs speach to his Disciples about the Passe-ouer , which he kept with them a little before his passion , thus : My time is come , I will make my Passe-ouer at thine house . Now , S. Luke repeating the same Storie , mentioneth , first the killing , and then the eating of it : by which two words he explaneth what Christ meant by making ( which here is translated ordaining ) the Passe-ouer ; to wit , first , the killing & preparing of the Paschall Lamb , and then the eating of it as the Lord● Sacrament . But this is a strange kind of speach ( wil som say ) how can the Passe-ouer be killed or eaten ? seeing properly the Passe-ouer is nothing else , but the act of the Angell passing ouer the houses of the Israelites , when he smote the first borne in euery house of the Egyptians . Ans. The phrase is improper : yet it must not seeme strange , because it is vsuall in Scripture , entreating of the Sacraments , sometime to giue the name of the signe to the thing signified : as 1. Cor. 5.7 , Christ is called our Passe-ouer ; and on the other side , to giue the name of the thing signified to the signe : as in this place , he ordained the Passe-ouer ; that is , the Paschall Lambe , which was a sign of the Angels passing ouer their houses . So , This is my body , that is , a sign of my body . The rock was Christ. The reason of these figuratiue speeches , whereby one thing is put for another , is the Sacramentall vnion of the signe with the thing signified : which yet is not naturall according to place , either by change of the signe into the thing signified , or by including the thing signified in the sign , or fastning it vpō it ; but respectiue & analogicall , by reason of that agreement & proportion , which is betweene the signe & the thing signified : which stands in this , that look when the outward signe is presented to the outward senses , at the very same time the thing signified is thereby , as by certaine visible words ▪ presented to the mind . And indeede looke what coniunction is between words , & the things spoken of , in the mind of the vnderstanding hearer ; the same is betweene sacramentall signes , and the things signified , in the mind of a discerning receiuer . But when words of sense are spoken to the eare , the vnderstanding mind doth therwith apprehend the thing spoken of . And euen so the minde of the discerning receiuer doth inwardly apprehēd the thing signified , and apply it to his soule , when the sacramentall sign is presented to the outward sense . And this cōiunction ariseth not from the nature either of the signe , or the thing signified ; but frō the institution of the Lord. The meaning then of the holy Ghost here is this , That Moses by faith did ordaine and appoint the killing and eating of the Paschall Lamb , which was the sign of the passing ouer of the Lords Angell , when the first borne in Egypt were slaine . It followeth : And effusion of bloud ; that is , the sprinkling of the bloud of the Paschal Lamb ; which was a notable rite & ceremony vsed in this first Passe-ouer , after this māner : The bloud of euery Lamb was put into a bason , & sprinkled with a bunch of Hysope vpon the doore posts of euery mans house among the Iewes . Now this rite did not continue alwaies , but was peculiar & proper to this first passe-ouer kept in Egypt at the institution thereof ; being then practiced ( but not after ) in regard of that speciall deliuerance then at hand , wherof it was an assurance : for it signified vnto them , that the Angel of the Lord , cōming to destroy the first born of Egypt , & seeing that bloud so sprinked , should passe ouer their houses , and touch none of their first borne , of man nor beast . This end of the sprinkling of this bloud , is here likewise set down in these words ; Lest he that destroyed the first born shold touch them . He : that is , the Angell of the Lord , who was sent to destroy the first born throughout all Egypt both of man and beast , saue onely of those who had their door posts sprinkled with bloud . And thus much for the meaning of the words . First , obserue what the H. ghost saith of this fact of Moses , in ordaining the Passe-ouer : namely , that he did it by faith . Hence we learne , that the Sacraments of the new Testament must be celebrated in faith : for , herein we are to seek to be acceptable to God as Moses was . The L. supper in the new Testament succeedeth the Passe-ouer in the olde : for , that was a signe to the Iews , that Iesus Christ the immaculate Lamb of God , should afterward be sacrificed for their sinnes ; and this is to vs a signe of Christ already sacrificed . Now look as that was ordained & receiued vnder the Law , so must this be administred & receiued vnder the Gospell . But in the olde Testament Moses celebrates the Passe-ouer through faith , & enioines the Israelites so to doe ; therefore accordingly must wee by faith celebrate and receiue the Lords supper vnder the Gospel . Cains ▪ sacrifice was fruitlesse to him , and odious to God , because he offered not in faith ; & no lesse were all other faithlesse sacrifices : euen so euery Sacrament and spirituall sacrifice receiued or offered in time of the Gospell , is vnprofitable to man , and vnacceptable vnto GOD , if it be not receiued in faith . In euery Sacrament wee receiue some thing from God , as in euery sacrifice we giue some thing to God. In the Lords supper , as the minister giues the bread and wine into the hand of the receiuer , so the Lord God giues his sonne vnto their hearts . Now if faith be wanting , Christ crucified is not receiued : for , faith is the hand of the soule , without which , there is no receiuing of Christ , & his benefits ; but contrariwise , a heauy and feareful sinne , heaping vp Gods wrath against vs. Hereby we learne , how sundry sorts of people sin most grieuously against God : for , many come to receiue the Lords supper , who are altogether ignorant in the nature & vse thereof , not knowing what the sacrament meaneth : & yet because it is a custom in the church , they will receiue ( at least ) once a yeare , though they know nothing therein as they ought . Now such persons must know , they ought to come in faith ; which they cannot do , because they want knowledge : and therefore in receiuing it so , they commit a grieuous sin , & so indanger their own soules , because they receiue it vnworthily . And this is not the fault of young ones onely ; but of many , whose yeares might shame them for their ignorance , if they were not past all feeling of spirituall wants . A second sort there are , who receiue the Lords supper , & say they will doe so , because they haue faith . But these are like the former : for their faith is nothing but honest dealing among men ; thinking , that if they bring that to the L. Supper , though they haue no more , yet all is well . The greatest sort are of this minde , taking fidelitie for true faith : & it is a plaine point of popery , so common , as almost in euery place , men do embrace it . But these deceiue themselues : for another kinde of faith is required of those that receiue the Lords supper worthily ; namely , such a faith , wherby we doe not onely beleeue the remission of sins in Christs blood ; but also are assured , that the bread & wine receiued worthily , are signes and seales of the same blessing exhibited vnto vs by Christ. He that comes onely in a good meaning , deceiues himselfe , & receiues to his condemnatiō . And yet alas , many euen of the ancient sort , haue no other faith , but their good meaning . A third sort there are , who yet goe further , and knowing the vanitie of this opinion ; that a mans fidelitie in his dealing with men , should bee his faith , to commend him vnto God ; they hold & know , that true faith , is to beleeue their owne saluation in the blood of Christ : and these are to bee commended in respect of the former . But herein they faile ; that comming to receiue , they bring not with them a liuely faith : for , it is not only required in a communicant , that hee professe the faith of Christ aright ▪ but a worthy receiuer must looke to his owne heart , that his faith therein , be a liuing faith , such as worketh by loue , and shewes it selfe by obedience . Now herein , many that haue good knowledge doe grieuously offend , That howsoeuer they make a shew of faith , in an orderly and religious carriage of thēselues on the Cōmuniō day ; yet whē that time is a little past , they returne to their former sinnes againe , neuer els hauing any care ( nay , not so much as making any shew ) of laying away their sinnes , saue onely at the receiuing of the Lords supper . And thus do too many of those , who make a faire profession . These men bring faith in profession , but yet their faith is dead ; for , if it were a liuely faith , it would purifie their hearts , & cause a change in them from euil to good , and from good to better , euery day more and more . But blessed be God , by whose mercy it comes to passe , that there are some in his Church , who come with such a faith , and thereby communicate acceptably to God , and fruitfully to themselues . Yet wee must confesse , they are but fewe in comparison . But as for all the other three sorts of people , they sinne grieuously , because they bring not the hand of a liuely faith , to receiue those things which their God offereth vnto them . Wee therefore in this example are admonished , to celebrate & receiue the Lords supper in such sort , as Moses did ; namely , in faith : and that not in an idle , or dead , but in a liuely faith ; which may , both before and after the receiuing of this sacrament , bring forth good fruits , to the reforming of our liues , in continuall obedience , for Gods glory , and our owne comfort and saluation in Christ. 2 Obserue further : Moses ordained and made the Passe-ouer . We may not thinke , that Moses killed all the lambes that were to be slaine at this Passeouer ; but in his own familie he killed his owne lambe , and inioyned the people from God , to doe the like in theirs . The like phrase is often vsed in the scripture , Iosua , 5.3 , Iosua is said to circumcise the sonnes of Israel ; which was almost a thing impossible for one man to doe : But the meaning thereof is this ; that Iosua inioyned & procured , that all the people should be circumcised , and saw it done . And so wee must vnderstand this place . Now in this , that Moses did in this manner celebrate this passeouer , wee are taught this lesson ; that Gouernours and Superiours in their place , must procure , that those which ●e vnder their gouernment , doe keep the commandements of God ; and especially those , which concerne Gods worship . It is the commandement of the Lord by Moses , that the King should haue the lawe written ; that hee may learne to feare his God , and keepe all the words of this lawe written , to doe them . Now , how shall the king doe all the words of the lawe ? seeing there bee many commandements , that doe not concerne him , nor his place ; but his subiects , and other particular men , of other callings . Surely thus : Hee must doe those in his own person , that concerne him in his place ; and then see that his subiects and seruants doe likewise such duties , both towards God and man , as concerne them in their places . This is a speciall point concerning all Magistrates and Superiours whatsoeuer ; and therefore Paul saith , Rom. 13.4 , The Magistrate beareth not the sword for nought , but for the wealth of Gods people : that is , for their good ; not in body onely , but principally , for the good of their soules . And therefore euery gouernour , either of towne or kingdome , and euery master of a family , within the compasse of his calling , is to see that those which are vnder him keep Gods commandements ; especially those which concerne Gods worship . When a magistrate shall do this , then the praise & honour of the whole is giuen to him ; as here the killing of the Passeouer is ascribed to Moses , because he saw that the people did it . So on the contrary , if the Magistrate be negligent in his duty , hee becomes the greatest sinner of all ; for then the sinnes that are committed through his default , are ascribed to him . Nehemiah , reproouing the Rulers , tels them that they brake the Lords Sabbaoths , Nehem. 13.13 ; when as not onely they , but the people also brake them : yet there he chargeth the sinne of the people vpon them , because it came through their negligence . As , if any sinne be committed in a family , through the defect of the gouernour of the family ; it is not only the sin of the particular partie , but the gouernors sin . And so , when any man sins in breaking the Sabbaoth , it is not only the sinne of that particular man , but of the gouernours to whom he is subiect . And therfore gouernors must see that Gods cōmandements be kept of those that be vnder their gouernment . But here some may obiect ( as indeede some abuse the place to this end ) that it seemes no man may bee barred frō the L. Supper ; for the like reason is in the Lords Supper , that was in the Passeouer : but Moses kept the Pasouer himselfe , and commanded al the people of Israel so to doe ; therefore no man is to be put from Gods table . Ans. It is true indeede , that in Egypt at the celebration of the first passeouer , Moses kept it himselfe , & cōmanded euery Master of a family among the Israelites to do the same ; & the reason hereof was , because at the first institution , the Passeouer was both a signe and a means of a temporal deliuerance , besides the spirituall : and therefore there was great reason then , why all the Israelites should eate the Passeouer , and none be put back ; because all of them were to escape the temporall punishment , which God was to inflict vpon the Egyptians . But afterward the Lord made a lawe , that if any were but legally vncleane , hee might not eat the Passeouer , but must stay til the next moneth , & thē come , and onely the cleane must eate thereof : so that the Lord himselfe did inhibit som from that Sacrament : wherby it is plaine , that the celebration of the Passe-ouer is so farre from giuing warrant to this confusion , and carelesse admitting of all to the communion , that rather it proueth that there must be a distinction made , and a separation of the vnworthy from the Lords Table . Those which are fitly prepared are to be receiued : But notorious offenders , who are morally & spiritually vnclean , are to be put back , till by repentance they haue testified their worthinesse . 3. Let vs consider the signification of the Passe-ouer . For the Paschal Lambe was a signe of Christ the true Lamb of God , shadowing out diuers things worthy our obseruation : as first the Lambe ; for the Passe-ouer was to be a Lamb of a yeare olde , without spot or blemish : which signified vnto vs , that Christ was that immaculate Lamb of God and without spot , as Peter calleth him , 1. Peter 1.19 . Secondly , the Paschall Lamb when it was killed & eaten , had no bone of it broken , so was it cōmanded , Exod. 12.46 , & Numb . 9.12 ; signifying , that Christ when he was crucified , should not haue a bone of him broken , as S. Iohn applieth the former Texts , Iohn 19.36 . Thirdly , the Paschall Lamb must be eaten with sower hearbs , Exodus 12.8 : signifying that no man can feele any sweetnes in the bloud of Christ , till he haue his heart full of bitternesse for his sinnes ; and , with Hanna , be sore vexed and troubled in minde , so as he can poure out his soule before the Lord , 1. Sam. 1.15 . The want of this is the cause why so many do heare Gods word , and receiue the Sacraments , and yet reape no benefit by them . Fourthly , before the Paschall Lambe was eaten , all leauen must be remoued out of their houses . This had a notable signification : which we neede not to ghesse at , seeing the holy Ghost hath set it downe ; namely , that wee must remoue all olde leauen of corrupt doctrine ( Matthew 16.12 ) out of our hearts ; and the leauen of sinne and wickednesse , out of our liues , if wee professe communion with Christ. This is a point worth our marking ; for , vnlesse we doe so , wee shall haue no benefit by the sacrifice of Christ : for if we will liue in this olde leauen , we must neuer looke to receiue Christ Iesus into our hearts . Lastly , euery person receiued the passe-ouer in haste , with shooes on their feete , with staues in their hands , and their clothes girt vp , Exod. 12.11 : yet this we must vnderstand onely of the first passe-ouer in Egypt ; for Christ did eate it sitting . Now this ceremonie vsed in the first passe-ouer , signified thus much , that if we looke to haue benefit by Christ , we must be of this minde to be alwaies ready to leaue this world , and be prepared to go when & whither God shall call vs : We must not haue our hearts glewed to earthly things , but alwaies ready to receiue Gods commaund , and to goe at his call . These be the significations of the Passe-ouer : which wee must remember to make good vse of in the course of our liues . And thus much of the first branch of this act of Moses faith , in ordaining the Passe-ouer . The second branch of this worke is this ; And the effusion of bloud : that is , the sprinkling of the bloud of the Lambe vpon the posts of their houses , and vpon the doore cheeks ; which was a token to the Israelites , that the destroying Angell should not strike the first borne of the Israelites either man or beast . In mans reason , this may seeme to be a weake & simple meanes ; yet God ordaines it to preserue all the first borne among the Israelites . And thus the Lord vseth to deale , that his people through the weakenesse of the meanes , might be brought to acknowledge God to be their protectour and defender . When the Israelites were stung with the serpents , a man would haue thought it had beene the best way for their curing , to haue giuen them cunning Surgeons ; but the Lord ordaines onely a dead serpent of brasse , which they must looke vp vnto , and be cured . A weake meanes it was , and yet the Lord vseth it ; because hee would haue them to giue all the glory vnto him , and not to ascribe the same either to themselues or to the meanes . Further , this sprinkling of the bloud vpō the doore cheeks and the posts of their houses , had a notable signification : namely , of the sprinkling of the bloud of Christ vpō the doors of our hearts : to which Peter alludeth , 1. Peter 1.2 ; Through the obedience and sprinkling of the bloud of Iesus Christ. And Dauid , when he saith , Sprinkle me with Hisope and I shall be cleane : Dauid knew well that the bloud of beasts could not take away sinne , and therefore no doubt by his sauing faith , he had an eye to the bloud of the Messias vnder legall tearmes . Whence , we are taught this lesson : that as the Israelites with their bodily hands did sprinkle the bloud of the Paschall Lamb vpon their doore cheeks , & the posts of their houses : so by the hand of faith , euery one of vs must sprinkle the bloud of Christ vpon our owne hearts : which we shall then doe , when we doe not onely in generall beleeue that Christ is a Sauiour and Redeemer , but particularly that hee is a Redeemer vnto vs ; and that the merits of his death , and the benefit of his bloud are ours . Obiect . But some will say , If this be so , then all is well , for I doe beleeue this ? Answer . Heerein very many deceiue themselues , thinking that they haue faith , when indeede they haue none . For , looke vnto their wayes , and see into their hearts by their liues ; and it wil easily appeare , that they haue nothing in them but ignorance , security , & presumption in sinne . Now , such men are deceiuers of their owne soules ; for after this sprinkling followeth sanctification , and rising from dead workes to newnesse of life : so that they that liue in sinne , and yet say they haue faith , deceiue themselues . For , if a mans heart be sprinkled with the bloud of Christ through faith , it will change his life & conscience , and make him a new creature ; for , Christes bloud is a cleansing and purifying bloud , insomuch as where it is truly sprinkled , it certainly cleanseth : Hebrewes 9.14 . And thus much of this ceremonie of sprinkling . Now followeth the end of both these actions , in these words : Lest he that destroyed the first borne should touch them . Let vs examine the words in order : First , by the destroyer , is meant the Angell of God ( as wee may see in the Storie , Exod. 12.19 ) : who at midnight smote all the first borne of Egypt both of man and beast . Where by the way wee may take a view of the wonderfull power and strength of Gods Angels , and also of their admirable swiftnesse and readinesse in doing the will of God , that in one night euen at midnight , one of them could passe through the Land of Egypt , and kill all the first borne of man and beast , in euerie place of the Egyptians . The like we may see in the destruction of Senacheribs host , by one Angell in one night . The first borne : that is , both of men and beasts . So it is in the Story , Exod. 12.29 . But being so , it may not vnfitly be demaunded , How this Passe-ouer could be a Sacrament , when as euen the beasts of the Israelites had benefit by it ; for , they were spared by reason of this sprinkling of the blood of the Paschall Lamb ? Answer . That hindreth not why it should not be a Sacrament . For , wee must consider this Passe-ouer two wayes : First , as a meanes of temporall deliuerance ; and so the beasts had benefit by it . Secondly , as a signe and seale of our spirituall deliuerance from hell by the sacrifice of the Lamb of God Iesus Christ , which is the thing signified ; and so it is a Sacrament for mans saluation : and thus the beasts had no benefit by it . The water that flowed from the rock in the wildernesse , was a Sacrament , and the beasts drank of the water , but yet they did not partake of the Lords Sacrament : for , wee must consider that water two wayes ; first , as a meanes to quench thirst , and consequently as an outward benefit to preserue the life of the creature , & so the beasts had a benefit by it : but cōsider it as a signe & seale of the water of life , and so their beasts had no benefit by it , but onely the belieuing people . It followeth ; Should touch them . Here is the very vse and ende of both the former actions ; That the angel might not hurt them , but passe by the Israelites houses . Here consider a notable point , concerning Christ , the true Passeouer : namely , that they which haue their hearts sprinkled with his blood , shal be preserued from euerlasting damnation ; and not onely so , but hereby they shall haue deliuerance from all temporall iudgements in this life , so farre forth as they are curses , & hurtful vnto thē . So we may read , before the destruction came to the city of the Iewes , the angel of God went through the citie with a writers ink-horne , to set a marke vpon those that did mourne and crie for their sinnes . And Dauid saith , the righteous man standeth vpon a rocke , so as the floods of many waters shall not come neere him . This is a point of great vse : and the consideration hereof , should mooue all persons that haue beene carelesse in religion , now to become carefull and desirous to haue their hearts washed in the blood of Christ : & those also which haue any care , must haue double care hereof ; for they haue freedome and securitie , both in temporall , and eternall iudgements . Obiect . But many of Gods deare children are taken away in common iudgements . Answ. True : but yet they are neuer hurt thereby ; but the iudgement and affliction is sanctified vnto them , because they haue their hearts sprinkled with the blood of Christ. And as for those whom God knoweth it good for , they are deliuered in generall iudgements , and preserued for his glory , and vse of the Church . But how did the Angel destroy the first born in Egypt , both of man and beasts ? Answ. By taking from them their tēporal liues , by destroying or killing their bodies . That is the sense , and plaine meaning of the holy Ghost : & to this signification answereth the word in the originall . Now some doe abuse this place , & such like , for the ouerthrowing of the anciēt cēsure of the church in excōmunicatiō : for ( say they ) the practice of S. Paul , 1. Cor. 5 , is the principall ground of excommunication ; where Paul bids that the incestuous man be giuen to Satan for the destructiō of the flesh . Now , they that denie excommunication , would haue that place to bee interpreted by this , because the same word is there vsed : and therfore ( say they ) Pauls words must bee vnderstood , of destroying the incestuous mans body , and taking away his temporall life . This interpretation doth quite ouerthrowe excommunication : for , if nothing else be there vnderstood , but onely the tormenting of the body , then excommunication is not thence prooued . But the truth is , that that censure which the Apostle vrgeth there , cannot bee vnderstood of the punishment of the body : which I prooue thus . In that place S. Paul opposeth the flesh and the spirit . Now vsually , when he maketh this opposition , Flesh signifieth the Corruption of the whole man ; & the Spirit signifieth the grace of God in the man : so that his plaine meaning is this , Let him be deliuered to Satan for the destruction of the flesh ; that is , for the destruction of his naturall corruption , and of the body of sinne . Further , where it is said , the first borne ; wee must vnderstand it of the first borne among the Egyptians , both of man and beast . And whereas he saith , should touch them ; he meaneth the Israelites , who were not touched in this destruction . Hence we learne two points further . 1 The first borne of Egypt are destroyed , both of man and beasts . This is markeable : for the Egyptians in former times destroyed the Israelites children , and especially their first borne ; for they slew all the males , lest they should increase in their land : and now it comes to passe , that their children , euen the principall of them , their first borne are slaine for the Israelites sake ; and when they are preserued . Where wee may obserue a most righteous , and yet an vsuall kinde of iudgement with God. Hee doth often punish the wicked in their kind , with their owne sinnes : This is true euen in the best , so farre forth as they are sinnefull . The same iniurie which Dauid did to Vriah , was done vnto him , by his owne sonne , euen by his sonne Absolon , 2. Sam. 10. v. 10 , 11. and 16.22 . And this , our Sauiour Christ teacheth vs , saying ; ( Math. 7.1 . ) Iudge not , that ye bee not iudged . We find this true likewise by experience : they that giue themselues to back-biting , rayling , & slaundering , by the iust iudgement of God , haue for the most part the same done vnto themselues by others ; so that men are often punished in their owne sinnes . For , God hath his store-house full of iudgements , and hee can punish men what way hee will. But hee oft obserueth this order , to punish men by their owne sinnes , and to catch the wicked in their owne deuises . This must bee a motiue to make vs to looke vnto our selues , and to haue care against all sinnes of the second table ; for , looke wherein thou takest thy pleasure to Gods dishonour , therein shalt thou feele and see Gods iudgement vpon thee , to thy correction and confusion . Psal. 109.17 , As hee loued cursing , so shall it come vnto him ; and as he loued not blessing , so shall it be farre from him . This , Adonibezek felt and confessed , when his thumbes were cut off , Iudg. 1.6 , 7 , As I haue done , so God hath rewarded me . Lastly , in that the destroyer killeth the first borne of Egypt , marke a strange kinde of Gods iudgements . King Pharaoh and his people sinne , because they wil not let the Israelites goe ; but the punishment of their sinne , is laid vpon their children and cattell . The like wee reade of 2. Sam. 12.14 , when Dauid had committed those grieuous sinnes of adulterie and murther , a part of his punishment was the death of his child . When he numbred the people , the plague light on them , 2. Sam. 24. Now we must not too curiously prie into the reason of this course of Gods iudgements : for he is not bound to giue account of his actions , & yet in reason we may see the equitie thereof . For , we must consider of kingdomes and societies , and of townes and families , as of bodies : euery societie is a body , and the particular persons therein , are members of that body . Now , looke , as it is in the naturall body ; so it is in the body ciuill or politicke . Oftentimes in the naturall body , when the stomach is sicke , the head aketh ; the braine is wounded , and the heart aketh ; the foote is hurt , and the head aketh ; and the offence of the tongue may be punished with stripes vpon the backe : Euen so it is in ciuill societies , the Prince sinneth , and the people are punished ; or , the p●ople sinne , and the Prince is punished . This is no iniustice with God : for sith Prince and people make but one body , and so Parents and children ; God may iustly lay vpon any member , the temporall punishment of sinne committed by another . And thus much of this example ; and of the faith of Moses alone . The Israelites Faith. VERSE 29. By faith , they passed through the red sea , as by drie land : which , when the Egyptians had assayed to doe , they were drowned . HItherto wee haue heard the faith of Moses alone , highly commended , in two examples . Now followeth a commendation of his faith with others : so that heere is a new example of faith ; to wit , of the Israelites together with Moses . For , Moses is heere to be considered not onely as one of them , but as a principall agent in this work of faith . And here their faith is commended vnto vs by a wonderful strange action , which they did , through the power and goodnesse of God : namely , by their passing through the red sea ; not by passing ouer it : for , that might haue beene by Art ; but through it : which is aboue nature and Art , & meerly miraculous . This fact of theirs is largely set down , Exod. 14. And , that it might appeare to be euery way wonderful as it is indeede , the Author of this Epistle commends it by two circumstances ; which notably set forth vnto vs the strangenesse hereof . First , by their manner how they passed through ; namely , as by dry Land. Secondly , by the time whē ; namely then , when the Egyptians following thē , were drowned . Here first we will speake of the fact it selfe , and then of the circumstances . The fact is set downe in the first words ; By faith they passed through the red sea . The words are plaine of themselues ; and offer vnto vs sundry points worthy our obseruation . And first , it may be asked , who they were that heere passed through , by faith ? The answere is , the Israelites . But some will say , wee reade in the Historie , that when the people came to the red sea , they were wonderfully afraide , and murmured against Moses ; saying , That it had beene better for them to haue liued in the bondage of Egypt , then to come into the Desart and there die . Now , how can they murmure impatiently and fearefully , and yet passe through by faith ? Answere . At the first indeede they murmured , when they saw the danger they were in , hauing the huge Armie of Pharaoh following them , and the red sea before them , and hills and mountaines on each side . But howsoeuer they murmured at the first , yet when Moses spake words of comfort vnto them in the name of the Lord , bidding them not to be afraid , &c ; and when he held vp his rod , and entred into the red sea before them , then they followed him by faith : and heereupon the holy Ghost giues vnto them the title of true beleeuers . Heere we may learne , that true faith in Gods children , is mingled with vnbeliefe . The Israelites faith was true faith , but yet it was very imperfect and weake : for , if it had beene perfect & sound faith , they would neuer haue murmured , nor haue beene impatient and fearefull . But looke as it is in nature , so it is in grace . In nature we cannot passe from one contrary to another , but by the mixture of the contraries : As , in light and darknesse , the one doth not followe the other immediatly ; but first , there is a mixture of them both in the dawning of the day , and closing of the night : and so it is in other contraries , euen in those which concerne the soule : Vnbeliefe is a sinne ; faith is a vertue and grace contrary to it . Now vnbeliefe cannot be expelled by faith , before there be a mixture of them both , and so when faith preuaileth , vnbeliefe decayeth ; neither can faith be euer perfect , because it is euer mingled more or lesse with vnbeliefe . This plainely ouerthrowes the opinion of the Church of Rome , who say , that after a man is regenerate , and beleeues , there is nothing in him that God can hate . For they imagine that he is so throughly sanctified , that there is nothing in him which may properly be called a sinne : but here we see their doctrine is false , seeing faith & vnbeliefe are alwaies mingled together . Secondly , as it falls out with faith , so it is with the rest of Gods graces : looke as faith is not perfect , but mixed with vnbeliefe , so are all other graces of God whatsoeuer . The feare of GOD is not perfect in a man nor the loue of God : for , the feare of GOD is mingled with the feare of men ; and the feare of GOD for his mercy , is mingled with the feare of GOD for his iudgements . And heereby many are deceiued ; for when they feare GOD for his punishments , they thinke themselues to be most miserable and voyde of grace : but they deceiue themselues . For there is no man vpon the earth that feareth GOD onely for his mercies , and doth not feare GOD also for his punishments in part ; for Gods graces in this life are euer mingled with their contraries . And therfore to imagine that a man may feare GOD for his mercies onely , and not for iudgements also , is to conceiue of such a man as none is , nor can be in this life ; for the best feare that is in any man liuing , is a mixt feare . Further , when Moses had spoken words of comfort vnto them , the vnbelieuing and fearefull Israelites , do stir vp their hearts to belieue . So wee accordingly must labour and striue against that in-bred vnbeliefe which is in vs : for euery man hath innumerable sinnes in him that resist faith ; and if they bee not checked and suppressed , they will master his faith : but hee that would haue faith to continue and last , must striue against natural vnbeleefe , as the Israelites do in this place ; and as the man in the Gospel , Mark. 9.24 . when hee said to Christ , Lord , I beleeue , helpe my vnbeleefe , knowing that his vnbeleefe did suppresse his faith . And so did the Disciples of our Sauiour Christ ; when they prayed , Lord increase our faith , Luk. 17.5 . And Dauid , beeing oppressed with deadnesse of heart , stirres vp his faith , saying ; Why art thou cast down , my soule ? &c. waite on God , Psalm . 42. v. 11. For , he that hath faith , is troubled with vnbeleefe ; and the more it troubles him , the lesse he beleeueth , vnlesse hee striue against it manfully . 2. Quest. But how many of the Israelites beleeued , and went ouer by faith ? Ans. Not all : for Paul saith , With many of them God was not well pleased ; for they were ouerthrowen in the wildernesse : 1. Cor. 10.5 . Which shewes , that all that passed ouer had not true faith ; for , some beleeued : and by the force of their faith all went ouer safely . Hence wee note this ( which hath beene often taught vs ) that an vngodly man receiueth many temporal benefits , by the societie of Gods people which beleeue : as here the vnbeleeuing Israelites had this benefit , to goe through the redde sea safely , by reason of those that beleeued . And in the former example , the brute beasts were freed frō killing by the Angel , because they belonged to the host of the Lords people . Now , shall a brute beast haue benefit , by beeing with GODs people , and shall not a man much more ? Yes vndoubtedly : for , so wee may reade , that for Pauls sake , all the Mariners and Souldiers that were in the Shippe , were saued from drowning . Act. 27.24 . This point must perswade euery one of vs , to make choyce of the godly for our societie , and company , with whom we liue and conuerse ; for , by them we reape many benefits , and freedome also from many heauy iudgements . The third point is this : When did the Israelites beleeue ? This circumstance is worth the marking : They beleeued when they passed through the redde sea ; for , they beleeued not onely in generall , that GOD was their GOD , as hee had promised to their fathers : but they beleeued , that GOD would bee with them , and giue them life in the middle of the redde sea . A notable point . They beleeued ( as it were ) in the middle of their graues ( for so might the redde sea be well called ) that GOD would giue them life euerlasting , and preserue them safely through the sea , and from their enemies . In their example wee are taught the same dutie , to doe as they here did . The childe of GOD in this life hath innumerable causes of desperation : and sometimes his owne conscience wil take part with Satan , in charging the soule to bee in state of damnation . In this heauie case , what must bee done ? Surely , at this time , when a man is a cast-away in himselfe , he must euen then beleeue ; beeing in hell ( as it were ) hee must beleeue that God will bring him to heauen . It is nothing for a man to beleeue in prosperitie , and peace ; but in time of desperation to beleeue , that is a most worthy faith : and indeede , then is the right time for a man to shew his faith , when there is in himselfe no cause of beleeuing . Obiect . But when a man is in this case , he cannot beleeue . Answ. Indeede to beleeue then , is a wonderfull hard thing , and a miracle of miracles : But yet this is the propertie of true faith , so to doe ; and if there bee but one dramme of true faith in the heart that despaires , howsoeuer it may for a time lie hidde , as dead : yet at the length it will make him to hope , and waite for mercy and life at the hands of Almightie GOD. And therefore , if it shall please GOD at any time to lay a torment vpon our consciences , so as wee shall striue with the wrath of GOD , thinking that hee hath cast vs away ; yet for all that , then we must beleeue GODs promises , and set before vs his mercies , and therewith refresh vs. And if this faith were not , the childe of GOD many sundry times were in a most miserable case ; the Lord therefore hath most mercifully prouided to helpe him , by the grace of faith . When a man is past all hope of life , he must then beleeue and hope for life , as the Israelites did in the red sea , for preseruation . And vndoubtedly , this is a comfortable signe of grace , if a man in the horrour of conscience , can shewe forth the least sparke of true faith . Fourthly , note the effect and issue of this faith . They passed through the red sea . We say vsually , that water & fire be vnmercifull creatures ; and therefore the naturall man feares them both : but the Israelites faith , makes them not to feare the water ; but it makes them bold , euen to passe thorough the sea . The like we may see for fire , in the 3. children , Dan. 3.16.23 ; who were not affraid of the hot burning ouen , but were as bold in it , as out of it . Rauenous & wilde beasts are terrible vnto men ; but faith makes a man not to feare them : and therefore Daniel feares not the Lyons , though hee were throwen into their denne to bee deuoured , Dan. 6.22 . Great is the fruite and force of faith : it takes from a man the feare of those creatures , which by nature are most terrible . And here wee see a cause , why the holy Martyrs of God died most cheerefully . A man would thinke it strange , that one should goe into the fire , reioycing , as many of them did : but the reason is , Because they had faith in their hearts , which taketh away the feare of the most fearefull creatures . But if it bee so ( may some say ) that the Israelites by faith went through the redde sea , not fearing the water ; why may not we that beleeue , now doe the same ? for wee haue the same faith that they had . Answ. Wee haue indeede the same faith , and yet wee cannot passe through waters as they did . For , their faith rested on two promises : first , on this made to Abraham , I will bee thy God , and the God of thy seed ; Secōdly , on a particular promise made to Moses . For , when he cōmanded him to goe through the red sea ; withall he made a promise , to keepe and preserue them : and this they beleeued , and so went through . Now , howsoeuer we haue iustifying faith , hauing the same generall promise ; yet we haue not the like particular promise , That if wee passe through the red sea , God will be with vs and saue vs. And therefore , if any man shall aduenture to doe so , let him looke for nothing but death ; for , it is not an action of faith , but of presumption . And therefore Peter sunke , when hee would needs walke vnto Christ vpon the sea , hauing no such hold vpon Gods speciall promise , as here they had : and the Egyptians following presumptuously were drowned . Wherfore , let vs here be warned , not to attempt to doe extraordinary workes , without Gods special warrant : for , a particular faith , requires a particular promise , besides the generall promise of God in Christ. Further , let vs here obserue a wonderfull worke of Gods mercy and power . When these seruants of God were brought into extremitie of danger , so as they were in a desperate case for their temporall life ; yet then the Lord findes a way of deliuerance . And indeede , if a man consider aright of it , hee must needes acknowledge that these Israelites were in a pittifull case ; for , they had the red sea before them , and mountains on each side , and themselues hindred from flight , by their bag and baggage , and with their children , and the huge hoste of Pharaoh behinde them ; so as to mans reason , there was nothing but present death to bee looked for : yet the Lord in mercy to saue them , makes a way where there was no way , and opens them a gappe to life , when naturall reason could lay ▪ before them nothing but violent death . Which shewes the wonderfull mercy of God , to his owne people and seruants . And the like thing we may read of in Dauid , when he abode in the wildernes●e of Maon : for there Saul followed him , and he and his men compassed Dauid and his men round about , 1. Sam. 23.26 , 27. Now , what hope of deliuerance was there for Dauid ? Ans. Surely this only : Dauid was the seruant of God , & the Lord preserued him , that hee might rule his people after Sauls death ; and therfore he escapeth , though wonderfully : for , a messenger comes to Saul and bids him haste , for the Philistims inuaded the Land ; and so Saul returned from pursuing Dauid , and went against the Philistims . Hence we learne this generall rule , that in the extremitie of all danger , God hath meanes to preserue and saue his owne children and people . Which must teach vs , to commend our case to GOD , and to rest on him in all dangers ; for , when our case is desperate in our sight , then are we fittest for Gods helpe . Let vs therefore in such cases , learne to practice our faith ; and then especially to cast our selues vpon GOD. This , Iehosaphat did most notably : for , beeing assaulted with the huge armies of the Moabites , Ammonites , &c. he praied vnto the Lord most feruently , saying ; 2. Chron. 20.12 , Lord , there is no strength in vs , wee knowe not what to doe ; but our eies are towards thee : and , thus doing , was preserued ; for , God will in no extremitie forsake them that trust in him . The red sea . ] In many places of the olde testament , it is called the sea of rushes , Psal. 106.7 , 9. Or , the sea of sedges , Ier. 49.21 . It is a corner of the Arabian sea , that parteth Egypt and Arabia . Those , which haue seene it in trauell , say , it hath no other colour than all other seas haue ; Why then is it called the red sea ? Answ. To omit many supposed causes hereof , ther be two especially , for which it is so called . 1 Because of the red sand ; for both the bottome of the sea , and the shoare , are full of redder sande , than ordinarily is else-where . 2 Some thinke it is called the redde sea , by reason of the sedges and bul-rushes which , growe much at the sea side , and bee of a redde colour ; which , by reflection , may make the same colour appeare on the water . But this neede not to trouble any man : for the holy Ghost vseth the same name , which commonly the men of that countrey gaue vnto it . And thus much of their fact , that they by faith passed through the redde sea . Now we come to the two circumstances , whereby it is commended . The first circumstance is , the manner of their going through the red sea : they went through as on dry land . This must not be conceiued to be , by help of bridge or shippe , nor by meanes which men vse , as swimming , failing , or wading ; but their passage was miraculous : for , the waters stood like walls on both sides of them . And the channel of the sea was as a pauement or dry land ; Exod. 14.22 . which notably setteth forth the strangenesse of this fact , shewing that it was a wonderfull work of God. And this also confuteth certaine enemies of the Scripture , who haue cauilled at all the miracles which are recorded therein : accounting of Moses but as a Magician and Sorcerer , & of the miracles which he did , as of illusions : and for this miracle they make no account of it ; for ( say they ) Moses being a great scholler , and a wise man , knew the time of the rise and fall of the waters , & knew the fords and shallowe places : therfore he took his time , and found a place so shallow , that when the tide was past , the sands were bare & dry ( as the marshes in England are ) and then he led the hoast of Israell through . But Pharaoh & his hoast following them , were drowned , because they went through at the flowing of the sea ? Ans. Whereas they say that this their passage was no miracle , heere we see it is ouerthrowen by this circumstance of the maner of their passing ouer : for , the bottom of the sea was as a pauement , & as ground on which no waters fal . Now , in most places of the sea , where the waters ebb and flowe , the ground is neuer fully dry , but watery and full of moist places . Againe , the waters passed not away as at an ebbe , but stoode as walls on each side of the hoast of Israell , both on the right hand and on the left : both which shew plainely , there was no vantage taken by the ebbing and flowing of the water ( as vngodly Atheists do cauill , deriding Gods works to their own destructiō ) but a mighty & miraculous work of God , first making the waters stand like two walls , and then making the earth vnder it firme & dry , contrary to nature in them both . The 2. circumstance is , concerning the time when they passed through ; euen , then when the Egyptians assaying to doe the same , were drowned . Marke the words ; for the thing is strange . The Egyptians come armed after the Israelites , with a huge great Armie . Now , the Israelites they take into the sea ; and the Egyptians seeing them , stand not still vpon the banke , but aduenture after them , not by ship , but the same way that the Israelites tooke before them : but yet without any warrant or commaundement from God : so great was their malice against them ; & yet a man would haue thought they durst neuer haue aduentured into the sea after them , especially as they did . Here , by this fact of Pharaoh & his men , we learne , that when God forsakes a man , and leaues him to himselfe , he doth nothing else but run headlong to his own destructiō . God ( as Moses saith ) raised vp Pharaoh to shew his power vpon him : and now it pleaseth God to leaue him to himselfe , and he pursueth the Israelites to his own destruction . And this is the course and state of all those that are forsaken of God ▪ The consideration whereof must teach vs a speciall clause to be vsed of vs in our prayers : wee must euer remember to pray for this , That God would neuer wholly forsake vs , nor cast vs off . This condition is more fearefull than the estate and condition of any creature in the world besides : for when God forsakes a man ; all that he doth , is hastening himselfe to his owne destruction . Dauid knew this well , and therefore he praies , Oh , knit my heart vnto thee , that I may feare thy name , Psal. 86.11 . And againe , he praieth that the Lord would not forsake him ouer-long , Psal. 119.8 ; as if he should say , if it be thy pleasure to try me by leauing me to my selfe : yet , O Lord let it be but for awhile , forsake me not ouer-long . This is the scope of the sixt petition , Leade vs not into temptation : where wee are taught to pray , that God would not forsake vs , or leaue vs to our selues ; or to the power of Satan ; but that he would be with vs , and shew his power in our weaknesse continually . And this may enforce vs vnto this petition : for , the consideration , That men forsaken of GOD , doe nothing but worke their owne destruction , is many times a cause of great trouble of minde . For , some desiring to see such as hang or drowne themselues , by beholding of them get this conceite into their heads , that God will likewise forsake them as he hath done these whom they behold , & so shall they make away themselues ; whence followeth great trouble , & anguish of soule for a long time . Now , how must a man or woman in this case helpe themselues ? Answere . The best way is , by prayer to craue at Gods hands , that he would euer be with them , and neuer wholly forsake them . And further , this must be remembred withall , that GOD will neuer forsake any of his seruants before they first forsake him : and therefore they that can say truly and vnfainedly , that they desire to serue God , and to be his seruants , and seeke this blessing by prayer , they may stand fast on this ground , that God will neuer forsake them , till they first forsake him . And therefore Azariah the Prophet saith notably to King Asa , 2. Chron. 15.2 , The Lord will be with you while you be with him ; and if ye seeke him , hee will be found of you : but if ye forsake him , hee will forsake you . And Iames saith , Draw neere to God , and he will draw neere to you , Iames 4.8 . It was neuer heard that God did euer forsake any that did seeke him . And if the causes were knowen why men make away themselues , it would prooue ( generally ) to be thus ; because they first by some fearefull sins haue forsaken God , & then he in his Iustice forsakes them . And therfore they that are troubled with this temptation , must pray that they may sticke fast vnto God by faith and holinesse : & so will ●e neuer forsake them . Secondly , in this circumstance , that the Egyptians following the Israelites , were drowned , we haue a notable pattern of the state & condition of all persecuters of Gods church . In Pharaoh and his hoast wee may see their end , which is vsually destruction : that is their reward for persecuting Gods Church . Cain slaies Abell that notable seruant of GOD : but his reward was this , hee was cast forth of Gods Church , Gen. 4.11.13 ▪ and striken in Gods iust iudgement with finall desperation . Saul persecuted Dauid : but his end was to kill himselfe with his own sword , 1. Samuel 30.4 . And Iesabell she persecutes the Prophets & children of God : but her end was this , the dogs did eate her flesh . The whole stock of the Herods were great enemies to Christ : But their name was soone rooted out ; and Herod , called Agrippa , that slew Iames , and persecuted Peter , was eaten vp of wormes . Many great Emperours in the primatiue Church were persecuters : but they died desperatly . And Iulian , for one , once a Christian , died blaspheming Christ ; & , casting his bloud vp towards heauen , cried , Thou hast ouercome ô Galilean , thou hast ouercome . And to come neerer these times ; what reward from God the persecuters of the Church haue had , we may reade in the booke of Acts & monuments , which was penned for that purpose . And to come to these our daies , the whole band of those that call thēselues leaguers , in Fraunce , Italy , Spaine , &c. like the Tabernacles of Edom and the Ismaelites , Moab , and the Agarims , &c. Psal. 83.5 , 6 , they vow the destruction & persecution of Gods Church : but yet Gods Church stands ; & he so cōtriues the matter , that they draw swords against thēselues , & slay & poyson one another . Herein doth God graciously make good his promise to his Church , that the weapons made against her shal not prosper . And Zachary 12.3 , there is a prophecie of the Church in the new Testament : the Lord saith , He wil make Ierusalem ( that is his Church ) an heauy stone ; for all people that lift it vp shal be torn , though all the people of the earth be gathered against it : where the Prophet setteth down , notably , what shal be the condition of those that persecute Gods Church : the more they persecute her , the more they shall haue Gods hand against them to confound them . Dan. 2.34 , there is mention made of a stone hewen out of a rocke without hands , which smote the image vpon the feete , which were of yron & clay , & brake them to peeces . By that stone , is meant the kingdom of Christ , which shall dash in peeces the kingdomes of the earth , which set themselues against Christ , and his kingdome . For , Christ must raigne till hee haue put all his enemies vnder his feete : so that destruction is the ende of the enemies of Gods Church . For , the hand of the Lord shall bee knowen among his seruants , and his indignation against his enemies , Isay , 66.14 . And thus much of the 2. circumstance . Now , in this whole fact of the Israelites passing thorough the red sea , towards the Land of Canaan , there is a notable thing signified ; namely , Baptisme . So Paul saith , The Israelites were baptized vnto Moses in the sea , 1. Cor. 10.2 . Yet wee must remember , it was not ordinary Baptisme , but extraordinary ; neuer administred before , and neuer shall be so again , for ought we know . The Minister of this Baptisme , was Moses ; an extraordinary Minister , as the Baptisme was extraordinary . The outwarde signe was the red sea ; or rather , the water of the redde sea . The departing of the children of Israel out of Egypt thorough the redde sea , signifieth the departing of the children of GOD out of the kingdome of darkenesse , from the power of sin and Satan . And the drowning of Pharaoh , with all his hoste in the redde sea , signified the subduing of the power of all spirituall enemies , with the pardon and death of sinne ; which stands partly in the abolishing of sinne , and partly in newnesse of life . And to this alludeth the Prophet Micah , saying ; He will subdue our iniquities , and cast all their sinnes into the bottome of the sea : Micah , 7.19 . As if he should say , Looke as God subdued Pharaoh , and all his hoste , in the bottome of the sea ; so will he cast , and put away the sinnes of his people . From this we learne two points : 1 That the Baptisme of infants hath warrāt in Gods word , howsoeuer some mē be of a contrary opinion : for , here we see all the Israelites were baptized in the sea ; and among them no doubt were many children . If it be said , this baptisme was extraordinary , and is no ground for ours ; Answ. True : it was extraordinary for the manner ; but yet herein , the matter and substance , and the thing signified is ordinary , and the end all one with ours : and therefore the baptizing of infants in the red sea , is some warrant for the baptisme of infants in the Church now adaies . Secondly , here we may learne another instruction . As the Israelites went through the red sea ( as through a graue ) to the promised land of Canaan ; so we must know , that the way to the spirituall Canaan , euen the kingdome of heauen , is by dying vnto sinne . This is a speciall point to bee considered of euery one of vs : we professe our selues to be Christians , wee heare Gods word , and receiue the sacraments , which are the outward badges of Christians , and we perswade our selues of life euerlasting after death : wel , if we would haue that to be the ende of our iourney , then we must take the Lords plaine way in this life ; which is , to die vnto all our sinnes . So it is said , they which are Christs , haue crucified the flesh with the affections and lustes thereof : where , this duty is inioyned to euery Christian ; hee must crucifie the lusts and affections of the flesh , and not liue in sinne . For , a man cannot walke in sinne , and so runne the broad way to hell , and yet waite for the kingdome of heauen ; these two will not stand together : and therefore , if we would walke worthy the calling of Christianitie , wee must haue care that all our sins , whether they bee of heart or life , little or great , new or olde , may be mortified and abolished . Many will for a time become ciuill , and seeme to be religious , especially when they are to receiue the Lords supper ; but when that time of the sacrament is past , then they returne to their old custome in sinning againe : wherby it appeares , that their change was but in shew , to blind the eies of men . And doe we not each Sabbaoth professe our selues good Christians , and seeme to glory in it , by keeping this day with such solemnitie ? But alas ! as soone as that day is past , many ( & some euen this day ) runne into all ryot . This is not Christianity ; this is not the way to heauen : but , if euer we thinke to come to Canaan , we must kill and bury our sinnes , we must die vnto them ; or else we shal neuer come to the ende of Christianity : namely , eternall life . And thus much of this circumstance , and also of the example it selfe . Iosuahs Faith. VERSE 30. By faith , the walls of Iericho fel down , after they were compassed about seuen daies . FRom the beginning of this chapter , to this 30. verse , we haue heard two sorts of examples of faith : the first , of beleeuers from the beginnning of the world to the flood . The second , of such as were from the time of the floode , to the giuing of the Lawe in Mount Sina : and of both these , we haue hitherto intreated . Now here , and s● forward to the end of this chapter , is set downe a third order of examples of faith ; namely , of such as liued from the time of the giuing of the Law , to the time of the raigne of the Maccabees . This 30. verse containes the first example of this ranke ; namely , the example of Iosuahs faith , & of those that went with him into Canaan . And their faith is commended vnto vs by a notable fact of theirs ; the causing to fall the walls of Iericho : the History whereof we may reade at large , Iosuah 6. The summe of it is this ; Whereas the Israelites came vnto Canaan , and could not enter into the Land , by reason of the strength of Iericho , by which they must needs passe , nor could win it by reason of the huge walls of Iericho ; the Lord promiseth to deliuer Iericho into their hands : onely the people must doe this ; they must compasse-about the walls seauen daies , & carie the Arke of the Lord with them , sounding with Rammes hornes , and showte , and so the walls should fall downe . Now , the Lord hauing made this promise vnto them ; the Israelites , and specially Iosuah , obey his commaundement , and beleeue his promise : and thus doing , by faith the walls of Iericho fell downe , after they were compassed-about seauen doyes . Indeed the power of GOD was the principall cause of this ruine of the walls : but yet because vpon their beleeuing , GOD shewed this power , therefore is the downfall of them ascribed to their faith . Here are many notable points to be learned . 1. Whereas the Text saith , By faith the walls of Iericho fell downe ; wee may obserue the wonde●full power of true faith . Iosuah and the Israelites beleeued Gods promises , that hee would ouerturne the walls of Iericho : and as they beleeued , so it came to passe . So our Sauiour Christ saith , Matthew 17.20 , If a man had but as much faith as a graine of mustard-seed , he shall say vnto the mountaine , remooue hence , and it shall remoue , and nothing shall be vnpossible vnto him : signifying , that by the power of true faith , such things as are impossible to mans reason , shall be brought to passe , if God haue promised them ; as we see in this place , the mighty walls of Iericho fall downe by faith , which to mans reason is impossible . So , the Lord promised to Abraham , That he should be the Father of many Nations : yea , that all the Nations of the earth should be blessed in him . This was strange ; but Abraham beleeued it : and as hee beleeued , so it came to passe ; for , many Nations descended from him : and after the time of Christes ascension , when all the Nations of the world were called to the light of the Gospell , they were blessed in Christ , the promised Seede of Abraham : and therefore is hee called the Father of the faithfull in all Nations . And to come vnto our selues : To miserable men it may seeme a strange thing , that the power of the diuell and the strength of the flesh , should be ouercome in vs : yet let a man beleeue this promise of God ; God so loued the world , that hee gaue his onely begotten sonne , that who so beleeued in him , should not perish , but haue euerlasting life , Iohn 3.16 : I say , let him beleeue this effectually , and hee shall finde by faith the Kingdome of sinne & Satan , in his heart and conscience , weakned euery day more and more . And therefore S. Iohn saith not without cause , This is the victorie that ouercommeth the world , euen our faith , 1. Iohn 5.4 . 2. Here obserue , that among the causes of the change & ouerthrowe of Townes , Cities , & Kingdomes , this is one ; namely , faith in Gods promises . Many men haue written of the change of Kingdoms , & do giue diuers reasons therof : But most of them omit the principall , and that is faith ; by vertue whereof many times Kingdomes and Townes are brought to ruine and ouerthrow . God promised to Abraham & to his seed , that he would giue thē the land of Canaan for their inheritance : now , they beleeued this promise , & heere wee see it comes to passe as they beleeued ; Iericho by faith is ouerturned & the rest of their Cities , & the people of Canaā dispossessed . So that we see , faith in Gods promises , is a means to Gods people , to ouerturn cities & kingdoms , that are enemies to Christ and to his Gospell . God hath made a promise vnto his Church , that the whore of Babylon , Reuel . 18.2 , that is , the Kingdome of Antichrist shall flourish for a while , but after it shall be destroyed ; yea , such a ruine shall come vnto it , that the Kings of the earth , and all great men and Marchants shall bewaile the destruction thereof . Now , this promise being receiued by faith , and beleeued of Gods Church , shall vndoubtedly come to passe . It is in some part verified already ( for we see , some Kingdomes and people haue renounced the cursed Doctrine and tyrannie of Rome ; and many Christian Princes haue alreadie shaken off the Popes yoke ) yea , and this promise shall come to passe daily more and more . Let all the Kings of that sort doe what they can , and let the people set themselues neuer so much against Gods Church , yet Babylon shal downe : for , God hath promised so to his Church , and his Church beleeueth the same ; and therefore by their faith it shall be brought to passe , in despite of the diuell . Thirdly , here we learne , that when any City , Towne , or Kingdome , is to make warre either in defence of themselues , or in lawfull assault vpon their enemies ; a speciall meanes for good successe heerein is true faith . Christian policie is a commendable thing in this case : but if policy be seuered from faith , it is nothing . Faith in Gods promises of protection and assistance , doth farre surpasse all worldly wisedome . And therefore good King Iehosaphat , when he was to fight against the huge Armies of the Moabites , and Ammonites , giues this counsell to his people , 2 , Chron. 20.20 , Put your trust in the Lord your God , and ye shall be assured : Beleeue his Prophets , and ye shall prosper ▪ giuing a most notable instruction , and shewing that the best help for our defence , is faith in God , whereby we rest vpon his word and promise , that hee will helpe vs : yet this taketh not away the vse of meanes , but it giues the blessing and efficacie vnto them . Faith , wee knowe , is called a shield , among the spiritual armour of God , whereby a man awards the blowes of Satan : and though that be the principal vertue of it , yet is it also a notable shield to defend men , euen against their outward & visible enemies , & a most strong engine aginst thē , to work their ouerthrow . Hence Dauid saith , He will not be afraid for tenne thousand of the people , that should beset him round about . They therefore that would defend themselues against their enemies ( yea , and ouercome them in lawful assault ) must embrace & obay true religion ; & with Christian policy , ioyn faith in Gods promises : for , by faith we make God our Captain , & throgh him we shal do valiantly , and beate downe our enemies on euery side . Lastly , heere wee may learne , what a vaine thing it is to trust in outward worldly meanes . The walls of Iericho were both strong and high , and hard it had beene to haue ouerthrowen them by ordinary meanes : but yet we see , it proued but a vaine thing to trust vnto them , as the men of Iericho did ; for , they found but little reliefe and defence in them : for , the Lord layes them flat to the ground ; and so the people of Israell went straight forward and tooke the Citie . So likewise it is a vaine thing to trust to mans strength , or in the strength of an horse , or in the number of men , or in riches , or in gifts of wisedome and learning , or in any other outward ordinary meanes whatsoeuer : the reason is , because God can ouerturne them with the least breath of his mouth . This must admonish vs , that howsoeuer , we vse ordinarie meanes of our preseruation and helpe , yet euer wee must cast our whole care on GOD , and put all our confidence in him for helpe and safety : for , without him all other outward meanes are nothing but vaine helpes ; For , vaine is the help of man. And thus much for the fact it self . Further , this fact is set out vnto vs by two circumstances ; to wit , by the meanes which they vsed , and by the time which they obserued for this exploit . For the first ; when they come to Iericho , this strong Citie , which they must needes subdue ( or else they could not this way enter and possesse the Land , they do not goe about to ouerturne the Citie by vndermining , battering , or scaling the walls ; but , according to Gods appointment , they go one by one in order round about the Citie walls day by day for one weeke space : and on the seauenth day , they compasse it seuen times ; during all which time they kept great silence , saue onely that seauen Priests sounded vpon seauen trumpets of Rammes-hornes before the Arke , till Iosuah bade them shout . Now , in common reason , a man would iudge this rather to be some childish sport , then a means to fling downe these great walls . Nay , consider it well , and it may seeme a course tending rather to ouerthrowe themselues , then the walls of Iericho : for , they marched not in battell ray , as though they would pitch a field against the people of Iericho , or lay siege to their Citie ; but they went in length one before another , so as they might compasse the Citie about . Now , if the men of Iericho should haue come forth , and made assault vpon them , in all likelihood the Israelites had been ouerthrowen ; so weake and feeble were the meanes . And yet the Lord for waighty causes , prescribes this course vnto them : to wit , 1. Heerby to try the faith of his people , whether they will beleeue his promises or no , when they are enioyned to vse weake and feeble meanes , and in mans reason foolish . Secondly , to make manifest in the weakenesse and insufficiencie of the meanes , his owne all-sufficient power and wisedome , for the furtherance of his glory : for , through weakenesse is Gods power made perfect , 2. Corinthians chapter 12. verse 9. Hence , our Sauiour Christ , when hee was to cure the man that was borne blinde , tempers clay of spittle , and layes it to his eyes , Iohn , chapter 9. verse 6 ; A meanes in cōmon reason , rather fit to make a man blinde , then to recouer his sight : and yet Christ vseth it for the furtherance of Gods glory , in the manifestation of his Diuine power , whereby the people might knowe hee was able in himselfe , to doe whatsoeuer he would . Now , looke what course the Lord here takes for the battering of the walles of Iericho , the like he vseth in ouerthrowing the kingdome of the diuell , the spirituall Iericho ; especially in the new testament . For , after Christs ascension , when he intended to destroy the Kingdome of darkenesse , vnder which all the nations sate , he sets apart a fewe fisher-men , simple persons , wāting worldly wit & policy ; neither did hee put a sword of flesh into their hands , but the word of God into their mouthes : and thus sent them to dispossesse the diuell out of all the world , and to batter downe the kingdome of darkenesse by their preaching . And now in these later daies , wherein the Antichristian kingdome of the Pope had spread it selfe through all places almost , God vsed the same weake meanes to ouerthrow it . For , hee set apart a silly Monke , and indues him with gifts to preach the truth : by which meanes , the kingdome of Antichrist receiued a greater wounde , than if tenne Princes had set themselues against it . And strange it is to see , how GOD ouerturneth all the stratagems deuised against his Church , and how hee vanquisheth the power of sinne , by the weake meanes of the Gospel preached , and by the praiers of the Church ; than which , to the world nothing seemes more feeble or foolish . The consideration hereof , is of speciall vse : for , it may be , wee shall see Kings , and people of great power and number , to make reuolt from the Gospel of Christ , and to fall to Antichrist , embracing popery : hereat indeede , wee must be grieued , but yet withal , here is good cause of comfort vnto vs ; for wee must knowe , that Satans kingdome must bee battered downe , not so much by the power of Kings , as by the breath of GODs mouth : not so much by the sword of flesh , as by the sword of the spirit . So it is said , that the man of sinne , euen Antichrist must bee abolished : not by the power of Princes ; yea , let all the princes & potētates in the world do their best for him , yet his kingdome must downe in Gods good time ; for God will consume him with the breath of his mouth , and abolish him by the brightnesse of his comming , 2. Thes. 2.8 . that is , by the preaching of the word , in the mouthes of his Ministers , who are men voyde of all worldly power and policie . Yet further , obserue the meanes . They walke about the walles of Iericho seuen daies together . If men should attempt the like enterprise at this day , in all likelihood it would cost them their liues ; for , now there are deuised such instrumēts of warre , I mean great ordinance , & field pieces , that will kill afar off : & vndoubtedly , if ther had bin such instruments of war in this city , the Israelites could not so safely haue compassed the walles so many daies together . Whereby it appeares more than probable , that in those daies there were no gunnes knowen ; no , not amongst the heathen , which at this day are so rise amongst Christians . Whence may be gathered , that these later daies are perillous times ; for now mens heads are set to deuise more hurtfull meanes against the life of man , than euer the sauage heathen knew . For , beside the inuention of gunnes , which put downe all euidence of prowesse and valour , seene in Ancient warres ; our age exceedes in contriuing such strange kindes of poysons , as were neuer knowen in former times . For , men haue now deuised poyson of that sort , that will kill a man , not presently ; but a weeke , or a moneth , or a quarter of a yeare after : as appeares by the confession of those , that haue giuen themselues to studie and practice such hurtful deuises . And it is worth the marking , that the principall inuentors and practicers of such hurtfull inuentions , haue been of the Romish religion . The second circumstance to be obserued , is the Time of this exploite . It was not on any of the first sixe daies , but on the seuenth ; and that after they had that day compassed the citie about seuen times : then when the Priests blew the trumpets , and all the people showted as Iosuah bade them , the walles of Iericho fell downe ; for this was the time which God had appointed for this exploit . The reason why God appointed seuen daies , and seuen times cōpassing on the seuenth day , is not reuealed vnto vs in the word of God : and therefore wee may not curiously prie into it , nor yet ( as some doe ) hence gather , that seuen is a perfect number . But from the consideration of the very time wherein the walles fell downe , wee may learne this ; that if we would haue God to accomplish his promises vnto vs , we must waite for that time & season which he hath appointed : we must not thinke that God wil accomplish them when we appoint . But we must beleeue Gods promise , and also waite his good leisure , and then will it come to passe . The Israelites compassed about Iericho one day , and the walles neuer stirre ; yea , they doe so sixe daies together , and sixe times more on the seuenth day , & yet they stand fast : The reason is , Because Gods appointed time was not yet come . But on the seuenth day , when they had compassed them about the seuenth time , all the people gaue vp the showt , & then they fel down ; because that was the particular set time , wherein God would accomplish his promise . Further , whereas they compasse about the walles seuen daies together ; it must needes be , that they went about them on the Sabbaoth day , for that was one of the seuen . Now here a doubt ariseth : for , this was a seruile worke vpon the Sabbaoth , contrary to Gods commandement ; which inioyned so strict a rest vpon the Sabbaoth day , that they might not kindle a fire thereon : how then could they lawfully compasse the city on the Sabbaoth day ? Answ. All Gods commandements in the morall lawe , must be vnderstood with this exception ; Thou shalt doe thus and thus , vnlesse I the Lord command thee otherwise : for , God is an absolute Lord , and so aboue the Lawe ; and therefore may lawfully commaund that which the Lawe forbiddeth . In the second commandement he saith , Thou shalt not make to thy selfe any grauen image , &c. And yet Moses by Gods speciall appointment set vp a brasen serpent , which was a figure of Christ. Vpon such a speciall command , Abraham lawfully offers to kill Isaac ; the Israelites at their departure spoyle and robbe the Egyptians ; and Iosuah with the people , here compasse the walles of Iericho on the Sabbaoth day . Rahabs Faith. VERSE 31. By faith , Rahab the harlot perished not , with them which obeyed not , when shee had receiued the Spies peaceably . IN this verse the holy Ghost proceedes further , in declaring the power of faith ; and , for this ende , commends vnto vs the faith of Rahab . The words contain the summe and abbridgement of the second and sixt chapters of Iosua : the meaning of them is plaine . The points herein to be considered , are three : 1. The person beleeuing ; to wit , Rahab . 2. The reward of her faith giuen by Iosuah : Shee perished not , but was preserued in the destruction of Iericho . 3. The testimonie of her faith , so called by Saint Iames , chapter 2. verse 25 , and set down in the end of this verse , When shee had receiued the spies peaceably . For the person : Rahab was a woman of Canaan , dwelling in Iericho ; as wee may reade Iosuah 2 : there shee liued and had her abode : shee was no Israelite , but a forrainer in regard of her birth , and a Stranger from GODs Church . How then comes it to passe , that she is commended for her faith , and here put into the Catalogue of these renowned beleeuers ? Why are not the rest of the Cananites preferred to this honour as well as shee ? Answere . Wee must knowe this , that from the beginning of the world to the time of Christes ascension , the Church of God was small ; sometime shut vp in some fewe families , as , from the floud , to the giuing of the Law ; and after limited to a small Kingdom and people in the Land of Canaan , where the Lords people dwelt . During which time , all other Nations and people of the world , besides this little company , were no people of God , but strangers from the couenant of promise , and ( as Pau● saith ) Without God in the world . And howsoeuer Gods Church was thus shut vp , as it were in a corner ; yet now and then it pleased God to reach out his mercifull hand to some of the heathen , calling them into his Church , and receiuing them into his couenant : and they are called in the newe testament , Proselytes . In Abrahams family , his bond-men and seruants were circumcised , and made members of the Church of GOD. And in Moses dayes Iethro Moses father in Law , a Priest of Midian , obtained this at Gods hands , to be ioyned vnto Gods Church : and so was Ruth the Moabite , Ruth 1.16 : and Naaman the Assyrian , 2. Kings 5.17 : and as some think Nabuchadonozer , Daniel 4.3 , but that is not so certaine . And so was the Eunuch of Ethiopia , Candaces the Queene of Ethiopias chiefe gouernour , Acts 8.27 . Now , as God in mercy dealt with these , so did he in like mercy call Rahab the harlot aboue all the people of Iericho ; for , they trusted to their strong walls , and therefore died ; but Rahab beleeued , that the God of Israell was the true God , and so had mercy shewed vnto her . Now , after the time of Christes ascension , God dealt more bountifully with the world : for he sent the light of his Gospell into all Nations ; and ( as the Scripture saith ) their sound went through all the earth , and their words to the ends of the world , Rom. 10.18 . The consideration of this limited estate of the Church of God for so long a time , serues to discouer vnto vs the errour of those that maintaine and hold vniuersall calling of all and euery man to the state of grace and saluation : but if that were so , then in former ages the Gentiles would haue beleeued ; whereas we see , that before the ascension of Christ , the Church of God was but a small remnant , among the people of the Iewes onely ; and not one of tenne thousand beleeued among the Gentiles . Now , if all men had beene effectually called , then all would haue receiued the promise of the Gospell ; but many Nations in former ages neuer heard of Christ : and therefore there was neuer in all ages a generall effectuall calling of all men . Obiect . Paul saith , God reconciled the world vnto himselfe by Christ , 2. Cor. 5.19 : and if that be so , then hee called all men effectually ? Answer . We must vnderstand the Apostle according to his meaning : for , Romans 11.15 , he expounds himselfe , & shewes what he meanes by the world ; saying , That the falling away of the Iewes , is the reconciling of the world : which cannot be vnderstoode of men in all the ages ; but in the last age of the world after Christs ascension , wherein God offered to all the world life euerlasting by Christ. Further , Rahab is here noted by a notorious vice , shee is called a harlot ; whereby , shee was infamous among the men of Iericho . Certaine of the Iewes which are enemies to the new Testament , say , That the Author of this Epistle , and S. Iames doe great wrong vnto Rahab for calling her an harlot ; for ( say they ) in Iosuah shee is called but a Tauerner or Hostesse ? Answer . Wee must knowe that the word which is vsed in Iosuah , signifieth two things ; a Tauerner and an harlot . Now , take the word properly , as it is generally vsed in the olde Testament , and then most commonly it is put for an harlot . And therefore in the new Testament , Rahab hath no wrong done her , by this title . For , it is the thing that Iosuah intended , to shew what a one shee had beene : and therefore in speaking of her to the spies , hee bids them goe into That harlots house , Iosuah 6.22 ; vsing such an Article as implies , that shee had beene infamous and notorious in that kinde . And yet we must not thinke that she playd the harlot , after shee had receiued grace to beleeue , but long before ; for , faith purifieth the heart : neither will it suffer any sinne to raigne therein . She is called a harlot , therefore , in regard of her life past ; for which , shee was infamous among the men of Iericho , before her calling to the faith . Quest. How could she beleeue , being a harlot in former times ? for it is said , That neither fornicators , nor adulterers , shall inherite the Kingdome of heauen , 1. Cor. 6.9 . Answere . That is true according to the Law : but the Gospell giues this exception , vnlesse they repent . And so are all legall threatnings to be vnderstood in the word of God. In this circumstance of the person , and in the quality of her sinne , we may note the endlesse mercy of God towards sinners ; for , he hath vouchsafed to call most notorious and grieuous sinners to the state of saluation : as Isay saith , The Lord is very ready to forgiue , Isay 55.7 : yea , with the Lord is plentifull redemption , Psal. 130.7 . This appeares , by vouchsafing mercy to Rahab a notable harlot : and as he dealeth with Rahab here , so hath he shewed like mercy to other notorious sinners . King Manasses had sold himselfe to Idolatry and witchcraft , and had shed innocent bloud exceeding much , and caused Iudah to sinne , 2. Kings 21 , 6 , 16 ; for which he was led captiue : yet when he humbled himselfe and prayed , God was intreated of him . 2. Chron. 33.13 . And Paul saith of himselfe ; When he was a blasphemer and a persecuter , and an oppresser , he was receiued to mercy , though he were the head of all sinners ; that Christ might first shew on him all long suffering , vnto the example of them , which shall in time to come beleeue in him vnto euerlasting life , 1. Tim. 1 , 13 , 16. The consideration of this exceeding mercy of God towards sinners , is of great vse . First , it armeth a poore soule against despaire : whereinto the diuell would draw it vpon the view of the multitude ; and greatnesse of his sinnes : for , many reason thus : My sinnes are so haynous , so many , and so vile , that I dare not come to God , neither can I be perswaded of the pardon of them . But behold heere the endlesse mercy of God , in forgiuing sinnes to them that repent , though they be like crimson and scarlet , and neuer so many . This must comfort the wounded soule , and encourage all touched hearts , to repent , and to sue to the Lord for mercy and pardon . Secondly , it must moue euery one of vs now to begin to repent , if we haue not repented heretofore : and , if wee haue begun , to doe it more earnestly ; for God is most mercifull , and with him is plentifull redemption . Yet wee must beware that we take not occasion heereby to liue in sinne , because God is mercifull : for , this is to turne the grace of God into wantonnesse ; which , Saint Iude makes a brand of the vngodly , and a signe of the reprobate , who ( as the Apostle there saith ) are appointed to condemnation : yea , this is a despising of the bountifulnesse of God , which should leade them to repentance ; and heereby they heape vp vnto themselues wrath against the day of wrath , Romanes , chapter 2 , verses 4 , 5. Let vs therefore remember this counsell of Paul , Shall wee sinne that grace may abound ? God forbid . Wee must all , but especially young men take heede of this course : for , if wee blesse our selues in our heart , and say wee shall haue peace , though we liue in sinne , God wil not be mercifull vnto vs , but his wrath shall smoke against vs. Further note , that howsoeuer shee was a sinner , and a most infamous harlot : yet when shee repents , God doth honour and grace her with the title of a beleeuer ; and that among those most renowned beleeuers that euer liued before Christ : euen to be one of that cloude of witnesses , in whō faith is commended to the Church for euer . Hence also it is , that Saint Matthew reckons her in the Genealogie of Christ , to be one of his predecessours ; when as Amasia , Achas , and such like , who ( for ought wee knowe ) did neuer repent , are not once named . Herein wee may see Gods wonderfull mercy in honouring sinners , if they doe repent . The consideration whereof must mooue vs , not onely to learne the doctrine of Repentance , and to haue it in our mouthes , but to labour that it may be settled in our hearts ; that wee may shewe forth the power thereof in our liues . All of vs desire honour and reputation among m●n . Well : if wee would be honoured indeede , wee must repent , and then God himselfe will honour vs ; neither haue our sinnes made vs so infamous , as by our repentance God shall make vs honourable . Further , concerning the partie : How could Rahab come by faith ? seeing shee liued out of the Church , where the word was neuer preached vnto her . Answere . If wee reade the Storie , wee shall finde that shee came to beleeue , by a report of Gods meruailous acts : for , when the Lord deliuered the Israelites out of Egypt through the red sea , and drowned Pharaoh therein with all his ●oast ▪ as they went further , he deliuered the Kings of the Nations into their hands : as , Og the King of Baashan , with the Kings of the Amorites and Amalekites . Now , the report heereof came to the people of Iericho : whereupon they were strik●n with a wonderfull great feare ▪ And howsoeuer the men of Iericho made no other vse of it , but to arme and prepare themselues to resist and beate backe the Israelites : yet this report wrought further with Rahab ; and therefore shee came to the Spies , whom shee had receiued , and hid vpon the roofe of her house , & there confessed the God of Israel to be the true God , in heauen aboue , and in the earth beneath . Here we may note , that when ordinary meanes faile , for the beginning and increase of faith ; as the word preached , and the Sacraments : then God can worke faith extraordinarily , euen by reports , and rumors . For , thus Rahab , and many of the heathen came to beleeue . We say of the Church of Rome , that it is no true Church , and that their religion cannot saue a man : Hereupon , many that sauour that way , reply and say ; Will you therefore condemne all your forefathers , that liued and died in time of Popery ? Wee answer , no : we dare not giue such censure vpon them ; but rather iudge charitably of them : yea , wee haue great hope that many of them were saued . For , thogh they wanted preaching & reading , yet God might worke faith in them extraordinarily , and blesse euen good reports and speeches vnto them , with the reading of other godly bookes , besides Gods word , which some of them had . We need not then giue so hard a censure of them ; because God is not tied to ordinary meanes , but can saue extraordinarily , when meanes faile . Further , concerning Rahabs faith , it may be demanded whether it was weake or strong ? because , before shee had done this fact of faith , her whole abode was among the heathen . Answ. Wee must knowe , that there is in the childe of God a certaine seede , or beginning , or preparation to a true and liuely faith ; which our Sauiour Christ in the Scriptures , doth honour with the title of a true & liuely faith : as , when a man knowes no more but this , that Christ Iesus is the true Messias ; hauing withall , a care and conscience to profit and increase in the true knowledge of the Gospel , and to ioyne practice therewith , in his life and calling . Examples hereof , wee haue many in Gods word : A certaine Ruler came to Christ , and besought him to goe downe & heale his sonne , Ioh. 4.49 , 50. &c. Iesus but said vnto him , Goe thy way , thy sonne liueth ; and the Ruler beleeued the word that Iesus spake vnto him , and his sonne liued . Now , inquiring of the hower , and finding it to be the same time when Iesus said , Thy sonne liueth ; the text saith , He beleeued and all his houshold . Now , what was this mans faith ? Surely , he onely acknowledged , that Christ was the true Messias : and withall , resigned himselfe and his family to be instructed further therein . And though they knewe nothing particularly , of the means wherby Christ should be a Sauiour ; yet for this willingnes in embracing Christ , and readinesse to be taught , the holy Ghost saith , they did beleeue . So in the same Chapter , vers . 29 , the woman of Samaria ( beeing conuicted in her conscience , of the things that Christ told her ) runnes into the towne , and saith ; Come see a man that hath told me all things that euer I did : Is not hee the Christ ? Then the text saith , Many of the Samaritans beleeued , because of the saying of the woman . Now , what faith had these Samaritans ? Surely , they did onely acknowledge him to be the true Messias , and were willing to bee further instructed in his doctrine ; which they testified , by going to heare him in their owne persons . So likewise , Christ giues a notable testimony to the confession of the Apostles faith ( Math. 16.17 , 18 ) in the person of Peter , saying ; Thou art Peter , and vpon this rocke ( that is , vpon this your faith , which thou confessest ) will I build my Church ; and yet the Apostles were ignorant of some maine points of the Gospel . For a little after , when Christ tels them of his going to Ierusalem , and of his passion , for the redemption of them , and all the elect , Peter perswades him to the contrary , saying ; Master , spare thy selfe , these things shall not be vnto thee . Whereby it appeares , that Peter did not know how Christ should be a Sauiour ; neither did the Apostles particularly knowe Christ his resurrection , till he was risen againe : yea , at the very time of his ascension , they knew not the nature of Christes Kingdome ; and therefore they asked him , Lord , wilt thou now restore the Kingdome to Israel ? ( Acts 1.6 ) dreaming still of a temporall Kingdome : for which Christ rebukes them . And notwithstanding all these wants , Christ saith , they had true faith ; yea , such faith as the gates of hell should neuer preuaile against . This then is a most comfortable truth , That if a man ( in the want of meanes of further knowledge ) doe hold Christ Iesus to be the true Messias , and yeeld himselfe willing to learne the doctrine of the Gospell , and ( withall ) ioyne obedience to his knowledge , the Lord is willing for a time , to accept of this as of true faith . Now , to apply this to Rahabs faith : Her faith was but a weake faith , or rather the seede and beginning of a liuely faith afterward . For , as we may reade , all that shee knew was this , that the God of Israell was the onely true God , and that hee would certainly deliuer the Land of Canaan into the Israelites hands . This was a notable perswasion wrought by a report ; and accordingly she ioynes her selfe to Gods people , and resignes her selfe to obey the God of Israel : but whether she knew the particular doctrine of saluation by Christ , it is not here set down ; and it is very like , that as yet she was altogether ignorant of it . For , heere are all things set down , that tend to her commendation . So that her faith was very weake , and onely the seede of a liuely faith : and yet heere the holy Ghost doth commend her for her faith , among the most renowned beleeuers that euer were . Hence we may learne many good instructions . First , That God makes much account of a little grace : if he see in a man but the seeds of grace , he doth highly esteeme therof . When the young man came to Christ , and asked him what he should doe to be saued ; Christ tells him , hee must keepe the commaundements : the young man answeres , that he had kept them from his youth ; at which answere it is said , Christ looked vpon him , and loued him . This he he did for the shew of Grace , which appeared in his answer : much more then wil he like of that , which is true grace indeede . So , likewise Christ reasoning with the Scribe , concerning the first and great commandement , and perceiuing that he had answered discreetly , he said vnto him ; Thou art not farre from the Kingdome of God ▪ Mark 12.34 : shewing hereby how deeply hee tenders the sparks and seedes of true grace : nay , hee makes much of a very shew of grace : which if it be so , then if God haue giuen to any of vs but one spark of true grace , how ought wee to tender it , and cherish it , and to reioyce therein , with all thankfulnes to God for it ? yea , wee must seek to encrease the same : for , according to our grace , is our acceptance and respect with God in Christ. Secondly , whereas Rahabs weake faith is thus commended , here is comfort for all those that are willing to learne Gods word , and to obay the same . Many are willing to learne : but they are so wonderfully troubled with dulnesse and want of memory , that they cannot learne ; and hereupon they grow to doubt much of their estate towards God. But these mē must cōfort themselues : for though they haue but little knowledge , yet if they haue care to encrease in knowledge , & make cōscience of obedience to so much as they know , God wil account of thē as of true beleeuers : & in truth such are to be cōmēded aboue those which haue much knowledge , & so seeme to haue much faith , and yet shew forth no obedience answerable to their knowledge ; for , they haue a shew of godlines , but want the power of it . Thirdly , this confuteth our ignorant boasters , who say , they haue as much knowledge as any man needs to haue : for , they knowe , that a man must loue God aboue all ; & , that Christ Iesus is the Sauiour of the world : & this ( say they ) is enough ; and hereupon they take vp their rest for matters of religion , & seek to go no further . But these men know nothing at all : for , if they would ad to this which they know , though it be but little , a care to encrease in knowledge , & with their knowledge ioin obediēce , thē it were somthing . But whiles they haue no care neither to get more knowledge , nor to shew forth obedience to that they knowe , they do heereby shew plainly , that there is no drop of sauing knowledge , nor true faith in their hearts . Fourthly , seeing God commends the seedes of true faith , for true faith indeede ; This must encourage all men to vse all good meanes to come by true faith and repentance . For though as yet thou hast but little knowledge , and therefore but little faith and repentance : yet if thou ioyne hereto an endeuour to get more knowledge , and haue also care to practice that which thou knowest ; then will the Lord encrease thy knowledge and thy small faith , till thou haue sufficient , and in the meane time accept of thee as a true beleeuer . And thus much for the measure of Rahabs faith . The second point to be considered is , the reward which Rahab receiued at the hands of Ioshua , and the Israelites , for her faith ; Shee perished not with them that obeyed not : that is , she with her family was preserued aliue , when as Iosuah destroyed all that liued in Iericho , young and olde , man , woman , and childe . But some will say ; The Israelites were the people of God , a religious people : now , it may seeme to be a cruell part to destroy all ; for , what had the young Infants done ? Answer . In mans reason it may seeme so indeede : yet it could not be a cruell part , because they did no more then that which God commaunded them . For , it was Gods ordinance , that the Canaanites should be rooted out , and that the Israelites should shew no compassion on them , Deut. 7.3 . Besides , euen in reason the Israelites had some cause to deale thus : for , God gaue this charge to the Israelites , that when they came to any Citie or people , First , they must offer peace ; and if they answered pea●eably , then they must be saued , and become their tributaries and seruants , Deuteronomie 20.10 : but if they would not make peace , then they must put them to the edge of the sword ( Verse 17 ) man , woman , and childe , being inhabitants of Canaan , or neere adioyning . And thus no doubt Ioshua dealt when he came to Iericho ; first , he offered peace if they would become their tributaries : but they trusted to their strong walls , and would not yeeld to become their seruants ; for which cause he put them all to the edge of the sword : and therefore it was no cruelty , because it was Gods commaundement ; for , Gods will is the rule of iustice . But was not this partiall dealing , To spare Rahab with her family , who were inhabitants of Iericho as well as the rest ? Answer . There were two causes why shee should escape : First , because shee yeelded her selfe to the people of Israell , and ioyned her selfe vnto them , and was content to become one of their religion ; and therefore the cōmaundement of putting all to death , did not take holde of her . Secondly , Rahab obtained this of the spies , and bound them to it by an oath , that when they came to destroy Iericho , they should spare her and her family : and therefore also did she escape . In this preseruation of Rahab , wee may learne sundry points : first , whereas she is saued aliue , because of the oath of the spies , wee see what speciall care euery one ought to haue for the doing of those lawfull things whatsoeuer they are , whereto he bindes himselfe by an oath . Ioshua knowing this bond of the spies to Rahab ( as we may reade ) giues speciall charge for her preseruation . Hence Dauid saith , If a man binde himselfe with an oath , he must keepe it , though it be to his owne hinderance , Psal. 15.4 . Euery single promise bindes a mans conscience , if it be lawfull : But when an oath is adioyned , then there is a double bond . And therefore the Author to the Hebrewes saith , that God , to make knowen the stablenesse of his counsell promised , bound himselfe with an oath ; that by two immutable things ( to wit , Gods promise , and oath ) we might haue strong consolation : so that an oath binds a man double to the performing of his promise . And that this conscience is to be made of a lawful oath , appeareth thus : If a man make a lawfull oath , and yet bee induced to doe it by fraud ; he must perform it , and not faile : as appeareth by Iosuahs facte to the Gibeonites , Iosuah 9.19 . For , when they came to the Iewes craftily , as though they had beene men of a farre countrie , and had brought them to sweare that they would not hurt them : though the hoast of Israel murmured at it , when they came to their cities ; and though they might haue reasoned thus , that they got it of them by fraud , and therefore they would not keepe it : yet , this is the answer of Iosuah and the Princes vnto the people , That they had sworne vnto them , by the Lord God of Israel , and therefore they might not touch them . And when king Saul , in zeale to Israel , had broken this oath of Iosuah , and the Princes , by destroying the Gibeonites , 2. Sam. 21. there came a plague vpon the Land , for three yeares space ; and was not staied , till seauen of Sauls sonnes were hanged , for Sauls fact . So , that the breach of an oath is a most dangerous thing ; and therefore , he that hath bound himselfe thereby , must haue great care to keep it . Yet here some cases may be propounded , worthy our consideration . For first , what if a man haue taken an oath to doe an vnlawful thing , must he then keep his oath ? Ans. If his conscience tell him , out of Gods word , that the thing is not lawful , then he must not keep it ; for , an oath may not be the bond of iniquitie : the keeping of it is a doubling of the sin . Dauid , in his anger , had sworn to slay Nabal , and all the men in his family , for denying reliefe vnto his seruants , 1. Sam. 25.22 . This was a rash oath , and therfore afterward , when hee was preuented by Abigails good counsell , hee blesseth God for it , and breakes his oath which hee had made , vers . 32. Quest. 2. What if a man take an oath , and yet afterward in consciēce doubts of the lawfulnes of that which he hath sworne to do : what must be don in this case ? Ans. So long as he doubteth , hee must defer the performāce of it . For , he that doth a thing doubtingly , condemnes himselfe in the thing he doth , because he doth it not of faith : and whatsoeuer is not of faith , is sinne , Rom. 14.23 . Quest. 3. What if a man be vrged by feare to take an oath , must hee afterward keepe it ? As for example : a man is taken of theeues ; now , wanting money , they charge him on paine of death , to fetch them money , and they binde him hereto by an oath : what must bee done in this case , considering there must such great care bee had in keeping of an oath ? Answ. So long as the thing which hee is bound by oath to doe , respecteth his priuate dammage onely , he must keep his oath ; yet so , as he declare his case to the Magistrate , because their course is against the common good : now the Magistrate hearing of it , is according to equity , to prouide for his defence , & for the safety of his goods . A second point to be considered , in Rahabs preseruation , is this ; Rahab escaped a common danger ( but not without all meanes ) onely staying her selfe on the bare promise of the Spies : but , as shee beleeued in the true God , so shee vsed meanes , whereby shee might bee sure of her preseruation , and that is this ; Shee bindes the Spies by an oath , to saue her life , and to spare her houshold : also , shee keepes within , and ties the corde of red threed in her windowe ▪ according to their mutuall couenant . Thus shee vseth meanes for her temporall safety : and so haue other of GODs children done in like case . When King Hezekiah ( 2. Kings 20.6 . ) was sicke , hee was certified by the Prophet from GOD , that hee should liue fifteene yeares longer ; yet hee neglected not the meanes whereby he should be healed , and liue : for , hee applied dry figges to his byle ; and vsed foode , and raiment for his bodily life , during the whole space of those fifteene yeares . So the Apostle S. Paul , in his voyage by Sea to Rome , was assured by a vision , that none of them that were with him should perish , but all come safe to land : and yet , when the Mariners would haue gone out , hee tels the Centurion , that vnlesse those staied in the ship ( that so they might vse the ordinary means ) they could not be safe . Now , as it fareth temporally for the saving of the body ; so is it in the spirituall case , for the salvation of the soule : men must vse means to come by grace , & so to salvation . But , many in this regard be great enemies to their owne soules : they say , God is mercifull , and Christ is a Saviour , & I hope he will saue me ; yet they wil not vse the means to come to saluation . But if we would be saued , thē with our inward faith , we must ioyn the obseruatiō of the outward ordinary means whereby God vseth to saue mens soules ; as namely , the hearing of Gods word , calling vpon God by prayer , and the receiuing of the sacraments ; that thereby our sinfull lyues may bee amended , and our faith strengthened . This must bee remembred of vs : for , they that contemne or neglect the means , despise the grace and mercy of God offered therein : and therfore Paul saith of the Iewes , when they put the Gospel from them , that they did iudge themselues vnworthy eternall life , Act. 13.46 . It followeth ; With them that disobeyed : That is , with the people of Iericho . Quest. How did they disobey ? Ans. Thus : When Iosuah and the people came vnto them , and offered them peace , if so be they would becom their tributaries and seruants , the inhabitants of Iericho would not yield vnto thē , but set themselues against the people of Israel , and so against God , in that they would not vndertake that estate which God offered vnto them : and therefore they are here esteemed disobedient . Hence we learne , that if it shall please God at any time to put vs out of these temporary benefits which we enioy in goods and possessions ; wee must bee contented with Gods will and prouidence , and seeke to obey God therein . The inhabitants of Iericho pay deerely for their disobedience in this case : God sets the Israelites as Lords over them : and because they will not yield to become their seruants , they die for it . Dauids practice was commendable in this case : for , when he was put out of his owne Kingdom , by his owne sonne , hee murmured not , but said thus ; If I shall finde fauour in the eies of the Lord , he will bring me againe : but , if he say thus , I haue no delight in thee ; beholde , here I am , let him doe to me as seemeth good in his eies , 2. Sam. 15.25 , 26. In other countries , we see Cities and Townes spoyled and sacked : what must the people doe ? Answ. They must submit themselues to the Lords pleasure ; knowing that he permitteth it , who may doe what he will. And so , if it shall please God to bring vs into the like case ; as to suffer our enemies to haue dominion ouer vs , and to dispossesse vs of our places : we must submit our selues to Gods good pleasure , when wee see no helpe by lawfull meanes : wee must not murmure or rebell ; for , that is but to disobey , as the people of Iericho did : and so shall we be destroyed , as they were . And thus much for the second point . The third thing to be considered in this example , is the testimony of her faith , in receiuing the Spies peaceably . This was a notable worke of faith , as Saint Iames noteth , Iam. 2.25 ; and the more commendable , because shee receiued them into her house , and entertained them : yea , shee preserued them in danger of her owne life ; for , shee did it contrary to the pleasure of the State vnder which shee liued . But against this may be obiected : first , that shee lyed in this fact ; for , when the King of Iericho's messengers came to search for the Spies , whom shee had hid in the top of her house , shee said to the messengers , they were gone another way . Now , how can it bee a good worke , which was don with lying ; especially to our Superior , who hath power to aske vs , and to whom wee are double bound to speake the truth ? Answ. Wee must knowe that the worke was good which shee did ; and a worke of mercy , to preserue Gods people , although shee failed in the manner of doing it : shee receiued them by faith , though shee shewed distrust , in lying for their safetie . It was a notable worke of Rebecca , Gen. 27. to cause her sonne Iacob to get his fathers blessing ; for so God had determined , and yet shee failed in the manner . Quest. But how could this worke be good , being faulty in the manner of doing it ? Ans. It might : for , Rebecca's person stood righteous before God in Christ. Now , the worker beeing acceptable vnto God , the worke must needs be good also : and though the worker failed in the circumstances ; yet the euill of the worke , was couered in the obedience of Christ : and so the goodnes of it was approoued , and the fault thereof couered . The vse of this doctrine is two-folde ▪ first , it shews that the works of Gods children , are partly good , and partly bad ; euen the best works they doe , are imperfect . Secondly , this shewes the true meaning of Saint Iames , when hee saith , that Rahab was iustified by her works : hereby he means , that by her works she declared her selfe to be iust . For , that shee was not iustified by her works , appeareth plaine ; because the worke which shee did , was faulty in the manner , and not perfectly good : and therfore could not be answerable to the perfect iustice of God. But some will further say , that this concealing of the Spies , and lying to the Kings messengers , was a worke of Treachery against her owne country ; and therefore was a notorious fault , and so no worke of faith ? Answ. Treachery indeed , is as great villany , as one man can practice against another ; and therefore ought to bee abhorred and detested of all men : but yet wee must knowe , that Rahab in this place is no Traytor . For , she had a plaine Certificat in her conscience , that the Land of Canaan , and the citie Iericho , were giuen by the Lord to the people of Israel , and that they were the right Lords thereof , and should enioy them : so that she hid the Spies , not in treachery , but in faith . Thus wee see her facte . The duties which wee learne hence , are these : First , it is said that this harlot Rahab , beeing by calling an Hostesse and a Victualler , receiued the spies peaceably . Hence , Inn-keepers are taught their dutie . First , if they will shew themselues faithfull , they must haue special regard and respect vnto such guests of theirs , as be the seruants of GOD , and feare him . This was the worke of Rahabs faith towards the spies of Gods people . Dauid makes this the property of euery godly man , That in his eyes a vile person is contemned , but hee honoureth them that feare the Lord , Psalme 15. verse 4 : And therefore if Inn-keepers will shewe themselues godly , they must so doe . And to encourage each one heereto , our Sauiour Christ makes this notable promise ( Matthew chapter 10. verse 41 ) Hee that receiueth a Prophet , in the name of a Prophet , shall receiue a Prophets reward : and hee that receiueth a iust man in the name of a iust man , shall receiue a iust mans reward . And , if any shall giue , to one of these little ones to drinke , a cuppe of colde water onely , in the name of a Disciple ; Verily I say vnto you , hee shall not lose his reward . Also Strangers are heere taught , that in seeking places for their abode , they must make choyse to bee with those that feare the Lord : so GOD directs these spies to doe . And when Christ sent his Disciples to preach , he bade them ( Mathew , chapter 10. verse 11 ) when they entred into a Citie , To enquire who is worthy in that Citie , and there to abide till they departed . But alas , these duties are little performed ; especially the first . For , Inn-keepers and such as entertaine Strangers , doe make most of those that giue themselues to ryote and good fellow●hip : they are best welcom , that spend most in gaming , drinking , and lasciuiousnesse . These might learne otherwise of Rahab , who did better , though she had beene an harlot . Thirdly , In-keepers must here learne , that when a man comes into their house ( if he be no malefactor ) they must giue him protection . Thus , Rahab doth heere to the spies of the Israelites , euen with the danger of her owne life . The like also we may reade of Lot : for , when two Angels in the likenesse of men came into his house , and the men of Sodome would haue had them out ; Lot besought them to let them alone , Gen. 19.8 . And his reason is , because they came vnder the shadow of his roofe . Againe , hence we may learne another generall duty ; to wit , that a Christian man in the time of persecution & danger , is not to discouer his fellow brethren , or to detect them ; but must rather indanger his owne life , by concealing them for their preseruation . This was practiced by good Obadiah : when Iesabel killed the Lords Prophets , he hid them by fifties in a Caue ; which if it had been knowen , would haue cost him his life . And so did the Apostles and brethren in the Primitiue Church ; when the Iewes would haue slaine Paul in Damascus , the brethren tooke him by night , and let him downe through the wall in a basket to saue his life , Acts 9.25 : And since those times , in the History of the Church vnder the Gospell , wee may finde , that when the Christians were vrged by persecuters to reueale their brethren , they rather chose to lay down their owne lyues , then to betray their brethrē into their enemies hands . And this is true loue indeede , such as the holy Ghost commendeth , When a man will giue his life for his brother , 1. Iohn 3.16 . Lastly , whereas Rahab receiued the spies peaceably , wee note that it is a speciall fruite of faith , to be peaceable and kinde . The holy Ghost , repeating the fruites of the spirit , names Peace and meeknesse among them . Now , this peace is , when a man is kinde and peaceable to all , but especially to those that ●e of the houshold of faith . And vndoubtedly it is a fruite of faith , which the Prophet Isay fore-told should be vnder the Gospel , Isay 11.6 ; that then the Wolfe should dwell with the Lamb , and the Leopard lie with the Kid : signifying , that howsoeuer men by nature were as sauage as Wolues , yet beeing conuerted to the Kingdome of Christ , they should become gentle as Lambs , being kinde and peaceable one to another . This peaceablenesse is especially to be shewed in the place and calling where a man liues : for , there did Rahab shew forth hers , when the spies came vnto her . And , where this is truly in outward action , there is faith in the heart : it is a good token that a man is at peace with God , when he liues peaceably with men . Which being so ; we must learne , not to giue place to our heady affections , but must rather bridle the rage of malice and anger , and endeuour to liue peaceably with all , especially with those that be members of Gods Church . And thus much of this example . The Iudges Faith. VERSE 32. And what shall I say more ? For , the time would be too short for me to tell of Gedeon , of Barac , and of Samson , and of Iephte : Also of Dauid , and Samuel , and of the Prophets . Which through faith subdued Kingdomes , wrought righteousnesse , &c. HItherto , the Author of this Epistle hath set down vnto vs examples of faith , more at large . But from this verse to the end of this Chapter , he heapes vp briefely together many examples of faith , one vpon another . The reason whereof is ; First , because the number of true beleeuers which are mentioned in Scripture , is very great , and therefore he could not here stand to set them downe in order one by one . Secondly , by handling all the examples at large , which the Author propoundeth , in this short Epistle , hee should haue seemed to haue restrained the name and title of faith to a very few : for , all that are here named and commended for their faith , are but few , in comparison of all that truely beleeued in the olde Testament . And therefore hee heapes vp the rest together , to intimate that the number of beleeuers , was more than he could record . And this hee doth , by a Rhetoricall preterition or passing ouer , called in Schooles , Paralepsis ; whereby matters are briefly dispatched and passed ouer , with the very naming only . What shall I say more ? That is , as if hee had said ; I haue propounded diuers worthy examples of faith : and , besides these , there are also many more ; but the time of writing an Epistle , will not suffer me to handle them all at large . First , in this particular quicke dispatch of beleeuers , by our Apostle , wee may obserue a difference betweene the infinite vnderstanding of God , and the created vnderstanding that is in mans minde . Man , indeed , vnderstands the things that are reuealed to him of God ; but yet , in a manner and order , farre different from that which is in God : for , man cannot conceiue , in his minde , all the things hee knowes , at once , by one acte of his vnderstanding ; but must haue distinct time to conceiue of them , one by one distinctly . For , looke as he vtters them distinctly , one by one ( as we see in this place ) so likewise , doth he apprehend them in conceit , and vnderstanding . But , with God it is not so ; for , God at once , by one acte of vnderstanding , without distinction of time , doth conceiue of all things at once , both past , present , and to come ; and so could vtter and expresse them , if any creature were able in conceit so to comprehend them . Secondly , whereas the holy Ghost saith , The time would be too short , &c. Hee giues vs to vnderstand , that the number of beleeuers is very great ; and that a long time would not serue to repeat them , or to write of them . This directeth vs vnto a good answer to a question , which much troubleth our common people ; to wit , How great is the number of them that shall be saued ; whether is it greater than the number of them that shal be damned ? Ans. We must consider the nūber of the elect 2. wais : 1. in cōparison of them that shall be condemned : secondly , in themselues . If we compare the elect with the reprobate , the number of the elect is but a small nūber : for , in most ages , the church of God hath beene but a handfull , to the rest of the world . And in the Church this likewise is true , Many are called , but few chosen , in respect of them that are called . But yet consider the elect , as they are in themselues , and they are a huge great number ; yea , innumerable , as Saint Iohn saith , speaking of the elect among the Gentiles , beside the chosen Iewes : for , all that doe truely beleeue shall bee saued . Now , beleeuers are innumerable : This the Author of this Epistle would insinuate vnto vs by his phrase of speech , What shall I say more ? &c. In handling these examples , wee must obserue the order here vsed by the holy Ghost : for , in this 32. verse hee sets down the names of the persons that beleeue , all ioyntly together , rehearsing them one by one . And in the 33 , 34 , 45 , verses , he laies downe briefly the fruits of all their faith ; in number , tenne most notable actions , seruing all and euery one of them , most worthily to commend their faith . In the handling of them , wee will follow the order obserued by the holy Ghost : and , first , speake of the persons ; then , of their actions . The foure first are these : Gedeon , Barac , Samson , and Iephte ; These foure were Iudges in Israel : the fift is Dauid , who was both a Prophet and a King : the sixt is Samuel , both a Iudge and a Prophet : lastly , the Prophets generally ; by whom wee must vnderstand especially these three ; Elias , Eliseus , and Daniel . In speaking of these persons here commended vnto vs ; first , we will intreate of them generally , and then in particular . In generall , let vs first obserue the order which the holy Ghost here vseth in naming them . Gedeon , for time , was after Barac ; and yet here he is first named : so Samson was after Iephte , and yet here he is put before him . This , the holy Ghost would neuer doe , without some special cause . We therefore must knowe , that the Scripture vseth a two-fold order in reckoning vp of persons ; to wit , the order of time : when as hee that liued first , is first named : and the order of dignity ; when the most worthy and excellent is named first , though he were later in time . Now , the Scripture accounteth best of them that did excell in faith , and in the fruits thereof : so in this place whereas Gedeon is set before Barac , & Samson before Iephte ; the holy Ghost obserues not the order of time , but the order of dignity , according to the excellency of their faith ; naming them in the first place , that were most famous for this grace of faith , and did exceed the other in the fruits thereof . Here we learne this speciall point : That the more men excell in faith , and other graces of God ; the more God will honour them : for , looke who most honour God , shall be most honoured of him : but the more a man excels in grace , the more he honours God. And for this cause is Gedeon preferred before Barac , and Samson before Iephte ▪ because they were more plentifull in the fruits of faith . This must mooue vs , not onely to seeke to haue faith , but to labour euery day more and more for the increase of faith , and of obedience : for , the more a man abounds in grace before God , the more will God honour him , both here , and in heauen . And thus much for the order wherein they are propounded . Secondly , let vs consider what manner of persons these were , Gedeon , Barac and the rest : They were extraordinary men , in their time , raised vp by God , for the speciall good of his Church , and the common wealth of the Iewes , that they might help and defend them in distresse . And therefore , as their calling was extraordinary ; so God indued them with extraordinary gifts of wisdome , strength , zeale , and authority : for which , they are here renowmed in this Catalogue of most worthy beleeuers . In their example wee may obserue this point : That whom God doth raise vp extraordinarily , for some speciall good in his Church , them he endues with extraordinarie gifts to discharge that calling : and withall , hee giues them the spirit of grace , with a true and liuely faith . This ( besides the instance we haue in hand ) appeares plainly in Christes Apostles : they were called by Christ to preach the Gospell to all the world , and to plant his Church vniuersally ; and thereupon ( howsoeuer they were simple men before ) were furnished with extraordinary gifts of wisedome , zeale , & knowledge , and with this excellent grace of sauing faith , which did sanctifie their other gifts : for , howsoeuer Iudas was numbred among them , hauing been a Disciple ; yet he neuer came to the execution of the Apostleship , but went astray from that ministration , Acts 1.25 . And in these later dayes , when God restored his Gospell to light out of the darke myst of Popery , hee raised vp extraordinarie men , whom he endued with wisedome , zeale , and iudgement ; which gifts also he sealed vp in them by a liuely faith , which they testified by their piety and godlinesse in life & conuersation . And this course he obserueth vsually , in all those whom hee raiseth vp extraordinarily for the good of his Church . This we must obserue , to acquaint vs with a special difference , betweene those whom God raiseth vp extraordinarily for speciall good , and all arch heretiques and traytors that set vp themselues , vnsent of God. For , many such wretches haue excelled in wisedome , in worldly policy , in zeale and authority : whereupon they haue pretended and perswaded many , that they were called of God. But hereby especially they are to be discouered , that they are voide of this rare gift of true sauing faith : for , look at their lyues , and ordinarily for impiety , they haue beene and are arch-diuels . So that , though they wanted not authority , or outward zeale , and wisedome : yet they wanted faith , which should purifie their hearts ; or else they would neuer haue liued in such notorious sinnes , as they were discouered to doe . And this is the triall which our Sauiour Christ directs vs vnto ; saying , Ye shall knowe them by their fruites , Math. 7.16 . Let them therefore pretend what knowledge , what zeale , or authority soeuer they will ; if the fruits of faith appeare not in their lyues by obedience , they are not called of God , for the speciall good of his Church . Thus much of these men in generall : now wee come to entreate of them seuerally , as they are propounded in the Text. THe first person here commended vnto vs , is Gedeon : the History of whose acts , is laid down at large , Iudges chap. 6. In his example note one point especially , to acquaint vs with the manner which God vseth in begetting and encreasing true faith in the hearts of his children . If we reade the Story , we shal see , that the Lord , in the likenesse of an Angel , called Gedeon , once , twice , yea thrice to be a Iudge to his people . But Gedeō greatly doubts of his calling , & therefore desires a signe of the Lord ; which God gaue him : For , the sacrifice which he offered , was burned vp with fire from heauen : yet still hee doubted , and was in a greater feare then before , euen of death it selfe : but , being confirmed by the Angell , and set a-worke , he brake down the Altar of Baall , and built one to the true GOD , and thereon offered sacrifice as God commaunded , though with some feare . And , when the Midianites and Amalekites came armed against Israell , hee is stirred vp by the spirit of God for their defence : but yet still hee doubted of his calling , and therefore againe asked a signe at Gods hands , and had it ; and after that asked another , which GOD also graunted . Nowe , hauing all these one in the necke of another , at length hee knowes his calling , and so goes in faith , and defends Israell : so that hee got the assurance of his calling , by sundry particular signes and confirmations of his faith . And though hee doubted greatly at the first : yet , after hee beleeues , not onely that hee should bee a Iudge and Deliuerer of Gods people out of the hands of their enemies ; but this principally , that God was his God , and would giue vnto him euerlasting life . Here then we haue a notable precedent of the manner of Gods working true and sound faith in the hearts of his children . They receiue not this grace at once : but , by degrees , God works it in them by little and little . When a man is first called of GOD , hee hath much doubting and feare ; but then God sends sundry helpes to weaken this feare and doubting : and as they decrease , so is faith encreased . No man beleeues soundly at the first , but weakely ; euen as he growes in yeares , so he must grow in faith : and the encrease of our faith is by continuance in the meanes , and by experience of Gods loue and fauour . And indeed the more faith encreaseth , the more wee vse the meanes to grow therein , and the more we delight in the meanes ; and at length , after long experience of Gods mercy , wee shall haue wrought in our hearts this gift of true & liuely faith , which shall be able to preuaile against all feare and doubting . And thus much for the person of Gedeon . The second person commended vnto vs , is Barac ; of whom wee may reade , Iudges 4. His Storie is large and plaine enough : and therefore wee will not stand vpon it . The third person is Samson ; of whom wee may also reade , Iudges 13.14 , &c. Now , touching Samson , this question may well be asked , how hee can be iustly commended for his faith , seeing it may seeme hee killed himselfe ? Answere . Samson did not kill himselfe : for hee was called extraordinarily to be a Iudge ouer Israell for their defence and deliuerie out of the hands of the Philistimes . Now , when the Princes of the Philistimes were gathered together , being his enemies , and the enemies of God and his people , hee cast the house downe vpon their heads to kill them therein , because ( beeing blinde ) hee could not pursue them in battaile . And therefore hauing them by Gods prouidence in his hands , hee destroyed them , as his calling was ; albeit , hee lost his owne life in the same action . Againe , Samson in pulling downe the house , purposed not directly and wilfully to kill himselfe , but to aduenture his owne life , by taking iust reuenge vpon his enemies , and the enemies of God ; and therefore as Gods seruant , he prayed first vnto God : and so did no more thā the Souldier in the field ought to doe ; who , bearing a louing minde towards his Countrey , is content to aduenture his owne life for the destruction of his enemies , in the defence of his Countrey ; and is resolued , that if hee die in that defence , hee dieth in his lawfull place and calling , and dieth Gods seruant : yea , Gods Champion . This did Samson , and therefore may iustly be commended for his faith : neither is this fact of his any disgrace , but rather a notable commendation of his faith , and an euidence of great zeale for Gods glory , and of singular loue to his people . The fourth person commended heere , is Iephte : of whom wee may reade , Iudges 11. Iephte was the base sonne of Gilead , borne of an harlot . To be base borne , is noted in Scripture as a matter of reproach ; and therefore the Lord forbade A bastard to enter into the congregation of the Lord , to beare any office , vnto the tenth generation , Deuteronomie chapter 23. verse 2 : So ignominious is this kinde of birth , by the iudgement of Gods spirit , vnto that party on whom it falls . For , this sinne of fornication doth not onely hurt the persons committing it , but euen staines the children base borne to the tenth generation . Yet , howsoeuer Iephte was base borne , and so suffered for it great reproach ; heere wee see , hee is commended vnto vs for his faith , among the most worthy beleeuers that euer were . Indeede , besides Iephte , wee shall not finde the like example in Scripture . Yet in Iephte wee may see , that howsoeuer it be a reproachfull thing , to be borne of fornication ; yet that doth not hinder , but the party so borne , may come to true faith , and so to the fauour of God , and to life euerlasting . Such persons as are base borne , vpon viewe of that reproach , which the Scripture fasteneth vpon them , might take occasion to thinke miserably of themselues ; even that God had reiected them : but , this example serues to shewe , that it hindereth not , but that they may come into the fauour of God , and by faith get honor of God , to countervaile that discredit , which they haue by their base birth . Further , whereas wee commonly say , that such as are base borne , are wicked persons ; here wee see the contrary in Iephte : and therefore , wee must not for this cause condemne any for wicked or vngodly . Indeed , the Lord hath branded this estate with reproach , that men should shun the sinne of fornication the more . Againe , whereas Iephte is here commended for his faith ; we may probably gather , that their opinion is not true , who hold that Iephte sacrificed & killed his owne daughter . For , beeing commended here for his faith , certain it is , he had knowledge in Gods will and word : and therefore , we must not thinke , but that he knewe , God would neuer accept of such a vowe ; by the performance whereof , hee should commit wilfull and most vnnaturall murder . This his faith shewes , that it was not his intent to kill the first person that met him out of his house ; for , by the light of nature hee might know , that God would neuer accept thereof : and therefore , it is not like he so made his vow ; for , this faith , and such a vow cannot stand together . But some will say , the text is plaine ( Iudg. 11.31 ) that He vowed to offer for a burnt offering , the thing that cam out of the doores of his house to meet him when he came home . Ans. It is so indeed , in some translations : It shall be the Lords ( And ) I wil offer it , &c. But the words , in the originall , may as well bee translated thus : It shall bee the Lords , ( or ) I will offer it , &c. And this later translation is more sutable to the circumstances of the place ; for , this was Iephtes meaning , that whatsoeuer met him first , he would dedicate it to God : & , if it were a thing that might bee sacrificed , then his purpose was to offer it vnto the Lord in sacrifice . Quest. But if he did not kill her , why did he then so lament for her ? Ans. Because , by his vowe he was to dedicate her to God ; and so shee was to liue a Nazarite all her life long : which must needs be a very bitter thing to him , who had no childe but her ; it beeing so great a reproach , and in some sort , a curse in those daies , to want issue . I speake not here , how well or ill Iephte did in making her a Nazarite : But , this may no way bee admitted , That beleeuing and godly Iephte should aduisedly kill his owne daughter . Vndoubtedly , hee could not thinke that God would bee pleased , with such an abhominable sacrifice . Thus much for these persons : the rest , I passe ouer , because this story is plaine and large in Scripture . The Faith of the Iudges and Dauid . VERSE 33 , 34 , 35. Which th●ough faith subdued Kingdoms , wrought righteousnesse , obtained the promises , stopped the mouthes of Lions , Quenched the violence of fire , escaped the edge of the sword , of weake were made strong , waxed valiant in battell , turned to flight the Armies of the Aliants . The women receiued their dead raised to life . IN these wordes , the Apostle propounds vnto vs ten seueral fruits of faith : the nine first whereof , are the particular actions of the parties spoken of in the former verse ; and they are here related for the commendation of their faith . The first is , Subduing of Kingdomes ; which serues chiefly for the commendation of the faith of the foure Iudges there named , and of Dauid . For , as wee may read in the bookes of Iudges , and of Samuel , all these subdued Kingdoms ; as , the Canaanites , Iudg. 4. the Midianites , Iudg. 6. the Philistims , Iudg. 15. and 16. 2. Sam. 8.1 . the Ammonites , Iudg. 11. Moabites , & Aramites , 2. Sam. 8.2.6 . Now , how did they ouercome and subdue them ? The Text saith , by faith ; which , wee must not not thus vnderstand ; as though onely by the very acte of faith they subdued kingdoms : But , the meaning of the holy Ghost is , that they beleeued the promises which God made vnto them , of deliuering these kingdomes into their hands ; and according to their faith , God accomplished his promises vnto them : and so they subdued Kingdomes by faith . In this worke of faith , we may learne two things : first , that it is lawfull for Christians in the newe Testament to make warre ; for , that which may be done in faith , is lawfull for Gods seruants : but , warre may bee made in faith ; for , these seruants of God subdue kingdomes in warre , and that by faith : and therefore it is lawfull for Christians , vpon iust cause to make warre . The Anabaptists of Germany say , It is not lawfull for a Christian vnder the Gospel , to carry a weapon , or to make warre . But , this one place of scripture ( if there were no moe ) is alone sufficient to prooue the lawfulnesse of warre vnder the Gospel , if it be vsed according to Gods will & word . When the Souldiers came to Iohn Baptist , and asked him What they should doe ? hee bids them not leaue off their calling ; but this , Do violence to no man , neither accuse any falsly , and be content with your wages , Luk. 3.14 . And our Sauiour Christ reporteth of a Centurion ( which was captaine of a Band ) when he came to haue his sonne healed ; that hee had not found such faith in Israel . And hee was not a Centurion , onely afore he beleeued ; but euen afterward , when Christ commended his faith : yet did he not dislike his calling . The like may be said of Cornelius , Act. 10. All which , shew plainely , that vpon iust causes , Christians may lawfully make warre . Ob. 1. But to defend their opiniō , they obiect som places of scripture ; as Mat. 5.39 , Resist not euill , saith Christ : therefore ( say they ) a man may not wear a weapon , nor vse a sword ; lest those make him to resist , and so to breake this commandement of Christ. Ans. That place must bee vnderstood of priuat reuenge : and so it maketh nothing against lawfull warre . For , what though a priuate man may not reuenge himselfe , nor make warre ; yet that hindereth not , but that a Magistrate who beares the sword , may lawfully vse it . Againe , it is friuolous to imagine , that resisting is onely by a weapon ; for , the chiefe resistance that God respecteth , is in the heart and affection . And a priuat man may resist ▪ that is breake this commandement by vnlawful resistance , though he carry no weapon : and , the publike person breake it not , though he make warre . Obiect . 2. Secondly , they obiect the prophecy of Isay , who speaking of the kingdome of Christ , vnder the Gospel , saith ; That then ▪ they shall turne their swords into scithes , and their spears into mattocks : therfore ( say they ) there must be no warre vnder the Gospel . Ans. That Prophecy signifies , that in Christs kingdom , there must be great loue , and peace , & wonderfull concord among all the true seruants of God. But , here they take aduantage , & say ; If this be so , what then needeth any warre ? Ans. We must knowe , that as there bee two kindes of Kingdomes , a spirituall kingdome , and a politicke ; so , there be two kindes of peace , spirituall , and politicke . Spirituall peace , is inward , in the Church : and politicke peace , is outward , in the common wealth . Spirituall peace , i● begun , and preserued by spirituall meanes of grace in the ministery of the Church ; but warre is an ordinary meanes for the establishing and preseruing of politicke peace . Secondly , hence wee learne , that Gods people may make warre , not onely by way of defence ; but also , in assault vpon their enemies , & that according to Gods word . For , here it is said , that Gedeon , Sampson , Dauid , & the rest , by faith subdued Kingdoms , making warre against them by way of assault , and not in defence onely . Indeede , speciall care ought to bee had , that offensiue warre , in assaulting an enemie , be made vpon iust & good grounds : one speciall ground or cause is heere implied in this worke of faith ; to wit , the recouery of iust right in matters of importance : for , the Kingdoms of Canaan were giuen to the Israelites by God himselfe , and for the recouery of them , they made warre by way of assault . So , when Lot was taken Captiue by Keder-laomer , & the Kings of the Nations ; Abraham , Lots kinsman , gathers his seruants together , and pursues the Kings , and ouertaking them , destroyed them for the recouerie of Lot and his goods . Other respects there be , for which offensiue warre in assault may be made : but because they are not heere mentioned , I will not propound them . The second fruite of their faith is this ; they wrought righteousnesse : that is , some of these men in their places wherein God had set them , gaue to euery man his owne . This working of righteousnesse consists in two things ; First , in giuing rewards to such as deserued them : Secondly , in inflicting due punishment according to mens deserts . In both these , the men before named did all excell ; but especially two of them , Dauid and Samuel : for Dauid , it is a wonder to see how righteous he was : for when he was anointed King in Sauls steed , and Saul reiected , how did hee behaue himselfe towards Saul ? Did hee seeke Sauls blood ? No : But when Saul hunted him , as the hunter doth the Partridge , Dauid euen then gaue himselfe to studie and practice righteousnesse : yea , when Saul was fallen into his hands both in the Caue and asleepe in the campe , 1. Samuel chapter 24. verses 5 , 6. &c. and chapter 26. verses 7 , 8 : he would not touch him , nor suffer others to doe him hurt , because hee was the Lords anointed : yea , so righteous was Dauid towards Saul , that his heart smote him for cutting off but the lappe of his coate . Therefore Dauid is heere commended especiallie , for this effect of faith , the working of righteousnesse . To apply this vnto our times ; If this be a fruite of faith thus to worke righteousnesse , then what may be saide of the Church of Rome , and of the Popish sort among vs ? They pretend the auncient faith , and none must be so good beleeuers and Catholikes as they : but how doe they shewe this their faith ? Is it by the practice of righteousnesse ? Doe they giue to euery one his due ? Nay verily : but they set themselues to worke the ruine of Kingdomes , that ioyne not with them in religion . This , witnesse their manifolde & diuellish plots against our State from time to time . This did not Dauid , no not against Saul , though hee were reiected of God , and also most vniustly sought his death . But they haue many times sought the death of the Lords anointed ouer vs : whereby they declare their state to all the world , that they haue no sparke of true faith at all : for , true faith will make a man practice righteousnesse and innocencie . And therefore we may iudge of them , and all their adherents that be of this mind to allow such practices , that they haue none other but the faith of diuels : which is , to beleeue the word of God to be true . This the diuels do with trembling . And as their faith is diuellish , so are the fruites thereof : namely , treachery and falshood , such as the diuel most approues . But we must learne , that true faith is especially commended by these fruites , The study and practice of innocency , and the maintaining of peace in Christian estates : for , true faith , and treachery , and contention , wil no more stand together than light and darknesse . Secondly , Samuel also wrought righteousnesse ; as appeareth by his protestatio before all Israel , whē he gaue vp his office of gouernment ouer them vnto Saul : 1. Sam. 12.3 : Behold ( saith hee ) heere am I ; beare record of mee before the Lord , and before his anointed : whose Oxe haue I taken ? or whose Asse haue I taken ? or whom haue I done wrong to ? or whom haue I hurt ? or of whose hand haue I receiued any bribe , to blinde mine eyes therewith ? and I will restore it . Now , as these two , Samuel and Dauid were famous , for this fruite of faith in working righteousnesse : So likewise were the Iudges and Prophets , before named , in their places , carefull of this vertue : and did practice the same , partly in rewarding the good , and partly in punishing the wicked . But some will say ; To worke righteousnesse , cannot be a fruit of faith : for , the very Heathen , which neuer heard of Christ , by the light of nature haue done Iustice , and are highly commended by Heathen Writers , for the same . Now , that which the Heathen can doe by the light of nature , is not thus to be extolled as a fruite of faith ? Answer . True it is , the Heathen haue done many workes of iustice : but we must wisely consider , that euery iust worke is not a fruite of faith , vnlesse it be done by a righteous person in obedience to God , and for his glory . But , in all these , the Heathen failed in their workes . For , though the things they did , were good in themselues : yet seeing the Heathen were corrupt trees , remaining in the sinfull state of corrupt nature , their workes must needes be corrupt fruite ; as cōming from them . For , an euill tree cannot bring forth good fruit . The heart is the fountain of euery action : now , their hearts were corrupt , being destitute of faith which purifies the heart ; and therefore their workes must needes be sinfull . Againe , they did not their workes in obedience : for , they were guided onely by the light of nature , and knew not God aright , nor his commaundements . And lastly , they propounded not the glory of GOD , as the end of their workes , but the praise of men , their owne profit , or some such end . But these worthy persons doe not onely such things as were iust in themselues : but they doe them in faith , in obedience , and for Gods glory , and so please God. Now , seeing these renowned Princes and Iudges , haue their faith commended vnto vs by their practicing of righteousnesse ; we must learne to follow them within the compasse of our calling , doing Iustice and righteousnesse in such things as cōcerne vs. There be many reasons set down in Gods word , to perswade vs heereunto . As , first , for this end hath God caused the Gospell to be published . Tit. 2.12 , The sauing grace of God hath appeared ; but to what end ? To teach vs , that we should denie vngodlinesse , and liue soberly and righteously : that is , that wee might doe Iustice. Vnlesse therefore we worke righteousnesse , we make the Gospel a vaine word vnto vs. Secondly , we desire to be counted iust before God and men ; and it would grieue vs , if we should be otherwise thought of : but if wee would be iust indeede both before God and man , then we must work righteousnesse ; for ( as S. Iohn saith ) He that doth righteousnesse , is righteous . Thirdly , there is no man set ouer a family , but he either doth , or ought to endeuour to bring a blessing vpon his family . But this he cannot doe , vnlesse he worke righteousnesse , and doe Iustice : for , Salomon saith ; He that walketh in his integrity , is iust , and blessed shall his children be after him . Lastly , we doe all of vs desire to escape hell : well , then we must remēber to practice righteousnes ; for , the Apostle saith , no vnrighteous mā , that is , none practicing vnrighteousnes , shall enter into the kingdom of heauen . So that within the compasse of our calling , we must all endeuour to do Iustice. Here some will aske : How shall I do Iustice , and worke righteousnesse ? Answer . For the doing of it , wee must remember to practice these rules that follow : 1. That which is both the word of God , and the rule of Nature ; We must do to all men as we would they should do vnto vs : this is the Law and the Prophets ( saith our Sauiour Christ ) . Now , the square for all our actions , must be the word of God : and Gods word giues this directiō ; Do thou to thy neighbor as thou in thy reason & cōscience thinkest he should do to thee , if thou wert in his case , and he in thine . The 2. rule is , that which Paul teacheth vs ; saying , Giue vnto euery man that which is their duty ; tribute to whom tribute belongeth , &c. That which Gods word , & our cōscience , & the wholesome lawes of the realme binde vs vnto , that wee must giue vnto euery man. The 3. rule is this : Euery man within the compasse of his calling , must not onely intend and labour for his owne good ; but for the common good , in that Church and common wealth wherein he liueth . The blinde would out of their carnall mindes , haue learned this for a rule , Euery man for himselfe , and God for vs all : and , this is many a mans practice , hee will labour diligently in his calling : but , all is for himselfe . But , he that propoundeth onely this end in his calling , to benefit himself alone , dealeth vniustly , both towards the Church and common wealth , in which he liueth ; who ought to haue a part of his care with himselfe . The 4. rule is taught vs also by S. Paul : Defraud or oppress no man in any matter . This rule concerneth our manner of dealing in cōmon affairs . In all our traffick & bargains , as we would benefit our selues ; so wee must seeke to benefit those with whom wee deale . This rule is very necessary to be learned : for , this is the cōmon practice of men in their traffique , To vse all meanes whereby they may defraud others ; so that they get vnto themselues , they care not how it come . But , in the feare of God , let vs remember , that the practice of iustice ( to which wee are all bound ) standeth in this ; that we defraud or oppresse no man in any thing . And thus much of this second fruit of their faith . The third fruit & effect of these mens faith , is this : They obtained the promises . ] By promises , we must not vnderstand the maine promise , cōcerning the Messias comming ; for , that they obtained not as yet : for , ( as it appears . v. 39 ) they receiued not that promise ; for , Christ was not incarnate in their time . But ▪ by Promises are here meant certaine speciall & particular promises , made vnto them alone , and not common to all : so that the meaning of these words is this ▪ They obtained the benefit and accomplishment of those particular promises that God made vnto them . This effect is specially to be vnderstood of Cale● , and Dauid ▪ for ▪ Cale● entred into the land of Canaan ▪ and there enioyed his possession , according to Gods promise made vnto him , Ios. 14. So , Dauid had a particular promise made vnto him , that he should be king ouer Israel ; this he long waited for , and resting herein , he was not onely anointed King , but in due time actually made King ouerall Israell . Whereas these worthy men , by faith obtained these promises ; Hereby wee may bee directed , to see the true cause , why after so long preaching of the word , and often receiuing of the sacraments , men reape so little profit ; especialally , considering that God hath made a promise of grace and saluation , by meanes of his word and sacraments . Hence therefore wee must learne , that the word of God preached , and the sacraments receiued , are vnprofitable , not because God altereth his will , having promised his blessing in these meanes ; for herein the will of God is vnchangeable : but the cause is , the great measure of vnbeleefe , in those which heare and receiue . They therefore profit not , because they receiue them without faith . For , howsoeuer men say they haue faith ; yet the workes of their lyues , and their estate in sinne , after long hearing , shew plainely , they haue none at all . Take a vessell that is close stopped , and cast it into a riuer , or into the sea ; yet it receiues no water , because it hath no place of entrance : Euen so , bring a man that wants faith , to the word and sacraments , wherein God hath promised the fulnesse of his grace ; yet he receiues none , because his heart is closed vp through vnbeleefe . This is it which makes the heart like a stopped vessell , which hath no entrance for Gods grace . Wee therfore , in the feare of God , must labour to haue our hearts purged from this vnbeleefe , and lip-faith , and to be endued with true sauing faith ; whereby we may profitably heare the word , and receiue the sacraments , and so enioy Gods most excellent promises in Christ. Men may lie , and be deceiued ; but , God is truth it selfe , and cannot lie : and therefore , as he hath made his promise of life to beleeuers , and to no other ▪ so will hee surely accomplish the same to them , and to no other . Wherefore , if we loue our soules , and desire life , let vs get into our hearts the grace of faith . And thus much of the third effect of their faith . The fourth and fift effects , which I will handle together , are these : Stopped the mouths of Lions : Quenched the violence of the fire . ] For the fourth . Whereas some of these persons are said to haue stopped the mouthes of Lions , it is to be vnderstood of Daniel ▪ as appeareth in the 6. Chapter of that booke . For , Daniel ( through the malice of others that incensed the Kings wrath against him ) was cast into the denne of hunger-bit Lions . But , Daniel euen then beleeued in the Lord , and put all his trust in God ; and for this cause , the Lord by his angel stopped the mouthes of the Lions , and ( as it were ) sealed vp their pawes , that they could not hurt him . The fift effect , in quenching the violence of the fire , must bee vnderstood of Shadrach ▪ Meshach , and Abednego , the companions of Daniel : which three ( as we may read Dan. 3. ) refused to worship the golden image , which Nabuchadnezzar had set vp . For which cause , they were cast into an hot burning Ouen ; but , they put their trust in God , and claue fast vnto him in obedience , euen to the hazzard of their lyues . Whereupon , the Lord by his omnipotent power , did most miraculously preserue them , by staying the rage of the fire , contrary to the nature thereof , that it had no power ouer their bodies ; nay , it did not burne the haire of their heads , nor cause their garments to smell . And therefore they are said , to haue quenched the violence of it , because it had no power ouer them , thogh it burned most fiercely ; but was to them , as though it had been quite put out and quenched . Now , ioyn these two effects together , & they affoord vs good instructions . First , here wee learne how to behaue our selues in time of danger , and at the point of death . Euen as these foure men did , so must we from the bottome of our hearts forsake our selues , and put all our trust in Christ. This did Daniel , when he was in the Lions den : and this did the 3. Children , in the hot fiery furnace . And this hath beene alwaies the auncient practice of Gods children in all ages ; At the very point of death , and in the extremitie of all danger , they rested themselues wholly vpon the mercifull promises of the true God. The time wil come vpon vs all , wherein wee shall be called to the practice of this duty : for , we must all passe the doore of death , & once lie in the pangs thereof . Now , what shall we doe , when we lie halfe dead , gasping & panting for breath , able to speake to no man , nor to heare any speaking to vs , when all comfort of the world failes vs ? Surely , we must then , at that very instant , labour to leaue our selues and this world , and yeeld vp our selues by faith into the hands of GOD , and cleaue fast vnto Christs Passion , from the bottome of our hearts ▪ and he will surely deliuer vs from the danger ; stopping the mouth of Satan that roaring Lion , & quenching the fire of hell , that it shall not touch vs. But some will say , if this be all we must doe , then all is well : for , this I can soone doe when time serues , and therefore I will take no care till then ? Answer . Beware of spirituall guile ▪ for , it will be found a most hard matter , for a man to rely and cast himselfe wholly vpon Christ , in the houre and pang of death . For then , aboue all times , is the diuell busie against vs : then will the conscience stir , if euer ; and the body being tormented , the soule must needes be wonderfull heauie . This we may see by the state of our Sauiour Christ , in his agony and passion : and therefore wee must not reckon so lightly of this duty . Question . But , if it be so hard a thing , how could Daniell and the three children doe it ? Answer . They were prepared for it ▪ for , they rested vpon God in the time of peace ; and so were enabled to rely vpon him in time of perill . Euen so if we would beleeue in God when wee die , & then shew forth our faith , we must while we liue put our trust in him , and shew it by obedience : for , rare it is to finde a man that liues in vnbeliefe , to shew forth faith at his end . And therefore while wee haue health , strength , and peace , wee must labour to beleeue , and then shall wee finde the comfort of it in time of perill , and of death . Secondly , from these two effects of faith , wee obserue further , that Gods diuine prouidence doth firmely rule and gouerne the whole world . Ordinarily God gouernes the world by secundarie causes , setting one creature ouer another , and ordaining one to doe this thing , and another that , and accordingly they worke : but we must not thinke that God is bound to any of these meanes , but is most free to vse them , or not to vse them . Ordinarily he executeth this or that punishment by this or that creature , and so by meanes conuayes his blessings : but yet he can work without them , as here we see . For , he preserues his creatures against the ordinary meanes ; as , Daniel from the Lions , whose nature is to deuoure : and against the nature of fire , he saued the three children in the fire . So that God worketh by meanes , but yet freely ; because he can work at his pleasure either without or against meanes : and his powerfull hand , sauing against meanes , shewes his ruling and disposing prouidence ouer all things . Thirdly , by these effects of their faith wee learne , that Gods goodnesse and mercy towardes beleeuers , is farre greater , and more vnspeakeable than euer he promised , or they could exspect . This point is carefully to be considered of vs all ; for , it is of singular & extraordinary vse , especially in time of perill and trouble : and yet we see it is the plaine truth of God ; and therefore Paul giues thanks and praise vnto God , who is able to do for vs exceeding aboundantly aboue all that wee aske or thinke . Daniel put his trust in the Lord , when he was in the Lions den : and what doth he obtaine for his labour ? the Lord neuer promised to stop the Lions mouthes , neither did Daniell euer presume vpon that deliuerance ; and yet the Lord saued him . And so the three childrē , though they made no account of their liues , because God had not promised to keep them frō burning , yet they com out in safety . For , God in mercy so quenched the heat of the fire vnto thē , that thogh it burnt to death those that cast them in ; yet did it not so much as burne their garments , or the haire of their heads , to cause the same to smel . And the like is his goodnesse towards all his seruants . Dauid saith , The Lord preuented him with liberall blessings ; that is , when Dauid neuer asked such blessings at Gods hand , euen then did the Lord bestowe his liberall blessings vpon him : as namely this , when Dauid was following his Fathers sheepe , and walking in his calling , he neuer dreamed of any Kingdome ; yet thence the Lord took him to be King ouer his people Israell . So the Israelites hauing been 70. yeares in captiuity , neuer thought of returne ; and yet then were they deliuered : and their deliuerance was so strange and miraculous , that they were like them that dreame , Psal. 126.1 . When Peter was cast into prison by Herod , and committed to foure quaternions of Souldiers to be kept , the Angel of the Lord came and awoke him as he slept , and led him out of prison , past the watches , and through the iron gate , and then left him . Now , this deliuerance was so strange vnto him , that he knew not whether it was true , but thought he had seene a vision . From hence it is that God hath made this gracious promise vnto his Church , to answer before they call , and to heare while they speake , Isay 65.24 . So endlesse is his mercy , and his goodnesse so vnspeakeable towards his seruants , that if they cleaue vnto him vnfainedly , they shall finde his bounty farre surpassing all that they could aske or thinke . The consideration hereof serues to stirre vp euery one of vs in our places , to cleaue vnfainedly vnto the true God , with all our hearts by faith , in due reuerence and obedience . If a seruant were to choose his Master , and among an hundred should heare of one , that besides his wages , would giue vnto his seruants , gifts which they would not think of ; this seruant would forsake all the rest to com vnto this one . Behold , the Lord our God is this bountifull master : who doth not only keep couenant with his seruāts , in a full accomplishment of his promises ; but is exceeding gracious , preuenting them with liberall blessings , aboue all that they can wish for thēselues : wherfore let vs forsake all our bad Masters , the world , the flesh , and the diuell , in the seruice of sinne ; and resigne our selues with full purpose of heart , to serue this our good GOD , to the end of our dayes . There is no man liuing , that can haue such cause of true ioy in heart , as Gods seruants haue : for , God shewes more kindenesse vnto them , then they can aske or thinke of . And take this for truth also : there be none that thus giue themselues to serue God faithfully with all their harts , but before they die they shal finde this to be true , that God is a most mercifull GOD , and his goodnesse endlesse towards them aboue their deserts . Secondly , this endlesse mercy of GOD , must mooue vs all to repent vs of our sinnes , and to trust in him for the pardon of them , be they neuer so many or haynous : for , they can neuer reach to the multitude of his mercies . Though they be in number like the sand of the sea , they must not dismay vs from comming to him : but considering that his goodnesse is endlesse , and his mercy is ouer all his workes , we must come vnto him for the pardon of our sinnes . For , GOD is mercifull to performe his promise ; yea , and beyond his promise , to doe for vs more than wee can thinke of . Many indeede abuse this mercie of GOD , by presuming thereon to goe on in sinne : but such deceiue themselues ; For , God will not be mercifull vnto them , Deut. 29.20 . It is the penitent person that shall finde mercy . The sixt effect of their faith , is in these words : Escaped the edge of the sword . The words in the originall , are thus : Escaped the mouth of the sword : which is the Hebrew phrase in the olde Testament , and heere followed by the Pen-man of this Epistle ; and before , where he calleth the word of God a two mouthed sword , Heb. 4.12 : hereby meaning ( as it is translated ) a two edged sword . This effect must be vnderstood of two worthy Prophets , Elias and Elizeus : for Elias , wee may reade , that when he had slaine Baals Priests ( 1. Kings 19.1 . ) Iezabel the Queene threatened to kill him ▪ which he hearing , fled into the wildernesse , and thence was led to Mount Horeb , and there escaped by meanes of his faith . And for Elizeus , wee may reade , that when he disclosed the King of Syriah his counsell to the King of Israel ( 2. Kings 6. ) hee was compassed about in Dothan , the city where he lay , with a huge hoast of Assyrians ; but , praying to the Lord , the Lord smote the hoast with blindnesse , and so the Prophet led them in safetie to Samaria . So then , the meaning of this effect , is , that when these seruāts of God were in distresse , & danger of death , they denied themselues , and their owne helpe , & by faith relied vpō God vnfainedly , frō the bottom of their hearts ; & so found deliuerance with God , frō the perill of death . First , here wee learne , that God prouides for the safetie and deliuerance of his seruants , in the extremitie of peril and danger , when both might and multitude are against them . This point we haue touched in diuers examples before , and therefore doe here onely name it . Secondly , in that these men in the extremity of danger beleeued , and so escaped the edge of the sword ; we learne , that when we are in greatest danger , so as we see no way to escape ; euen then wee must put our trust in the true God , and he will saue vs. This wee must doe , not onely for the safety of our body ; but more especially , for the saluation of our soule . Put the case a man were in despaire of his saluation , and that hee sees legions of diuels compassing him about to take him away : what must this man doe in this case ? Answ. Looke what Elias and Elizeus did , the same thing must hee doe ; hee must not lie dead in desperation , yielding thereto : but , at the very same time , when such terrors oppresse him , hee must by faith lift vp his heart to God , and put all his trust and confidence in him , thorough Christ. And , if hee can this doe , hee may assure himselfe , that hee shall as certainly escape these fearefull terrors of conscience , and the torments of hell , as Elias & Elizeus did the edge of the sword : for , let a man put his whole trust in God , and whatsoeuer his troubles bee , God will deliuer him . Great are the troubles of the righteous : but the Lord deliuers him out of them all , Psal. 34.19 . Indeed wee must not limit God , for time , or manner of deliuerance ; but , waite on GOD by faith , accounting his grace sufficient , till deliuerance come . And thus much of the sixt effect . The seauenth effect of their faith is this : Of weake were made strong . Or thus : Of weake were restored to health . This must bee vnderstood of Hezekias , a worthy king of Iuda , who ( as we may read , 2. Kings 20. ) beeing sore sicke , euen vnto death , was restored to health , and obtained of GOD the lengthening of his daies , for the space of fifteene yeares . Which wonderfull recouery , hee obtained by meanes of his faith , which hee shewed in time of his sicknesse , by a prayer he made vnto God ; the substance wherof , stood in these two things : First , beeing very sicke , hee praied for the pardon of his sinnes . This appeareth by his thanksgiuing , vpon his recouery , Isay 38.17 . where hee confesseth , that God had cast all his sinnes behinde his backe . Now , looke for what hee gaue thanks ; that ( no doubt ) hee had before begged of God in praier . Secondly , hee made request vnto GOD for prolonging of his daies , for some reasons which did concerne himselfe ; and this hee also prayed for in faith . Now , the reasons moouing him to pray for longer life , were these : First , hee had then no issue to succeed him in his Kingdome ; and therefore hee praied for life , to beget a childe , which might sit vpon his throne after him . And the ground of this praier was this ; GOD had made a particular promise vnto Dauid and Salomon , 1. Kings 8.25 , that they should not want issue after them , to sit vpon the Throne of Israel , so that their children tooke heede to their way , to walke before the LORD , as Dauid did . Now , King Hezekiah , knowing this promise , had regard hereunto : and , building himself hereon , his conscience bearing him witnesse , that hee had walked before the Lord vprightly , hee praies for issue to succeed him ; and , for that cause , he desires strength of body , and length of daies . This appeareth notably by his praier , 2. King. 20.3 , Lord ( saith he ) I beseech thee now remember how I haue walked before thee in truth , and with a perfect heart . The summe of his praier is this : All the kings succeeding Dauid and Salomon , which walke in Gods commandements , shall haue issue to sit on their thrones after them . Now , from hence he praies thus ; Oh Lord , I haue walked before thee , in truth and sincerity of heart : and hereupon the conclusion followes , grant me issue to sit vpon my throne after me ; and therefore , life and health to accomplish the same . Secondly , he praied that he might liue to glorifie God , in that weighty calling , wherein God had placed him ouer his people . This appeareth likewise , by his thanksgiuing vnto the Lord , vpon his recouery ; where hee saith , Isay 38.20 . ●he Lord was ready to saue me : therefore wee will sing my song all the daies of our life in the house of the Lord. Thus by his worthy praier , hee shewed forth his faith notably : by vertue whereof , beeing sicke vnto death , hee obtained of the Lord , the prolonging of his daies , for the space of fifteene yeares . And , so we see , to whom this seauenth effect of faith is to be referred . Here we are taught a speciall duty , for the recouery of our health , in the time of sickenesse : to wit , before wee vse the ordinary meanes of Physicke , wee must ( according to this example ) first put our faith in practice , by humbling our selues for our sinnes past , confessing them truely vnto God , and praying for pardon , from a resolute purpose of heart , to lead a newe life ; and also , by intreating health of God , and his good blessing vpon the meanes which we shall vse for our recouery . Thus haue other of Gods seruants done , beside Hezekias . When Dauid was grieuously sicke , the principal thing he did , was this practice of faith ; in humbling his soule before God for his sinnes , and intreating earnestly the pardon of them , as we may see Psa. 6. & 38. This is the principal thing , which in those Psalms is propounded of Dauid . And so the Apostle counsels , Iam. 5.14 , 15 ▪ Is any man sicke among you ? let him call for the Elders of the Church : and what must they doe ? Surely , first pray for him ; and then ( as the custome was in those daies ) anoint him with oyle , in the name of the Lord. And the praier of faith shall saue the sicke , and the Lord shall raise him vp againe : and if hee haue committed any sinne , it shall be forgiuen him . And , here we must be admonished , to beware of the bad practices of the world , in this case : the most men in their sickenesse , first seeke to the Physicians ; and if that faile them , they send for the Minister . This was King Asa his practice , for which hee is branded to all posteritie , that beeing diseased in his feete , hee sought vnto Physicians , and not vnto the Lord , 2. Chron. 16.12 ; though otherwise , hee had good things in him , as 1. King. 15.14 . And , many do farre worse , who seeke to witches and inchanters , when they , or theirs , are in such distresse : but , this is to forsake God , and to seeke help of the diuel , like to Ahaziah , who sent to Baalzebub the God of Ekron , to know of his recouery , when he was sicke vpon a fall , 2. Kings 1.2 . This should be far from all Gods children : for , as Ahaziahs sickenesse became deadly , through his sending to Baalzebub ; so vndoubtedly , many diseases become incurable , by the bad and preposterous dealing of the Patient , who either vseth vnlawfull meanes , or lawfull meanes disorderedly , or trusting therein . Wee therefore , in this case , must remember our duty in the practice of faith , as Hezekiah did . The eight fruit of faith , is this : Waxed valiant in battell . This effect may well bee vnderstood of all the Iudges before named , and of all the good Kings in Iuda and Israel . But yet , there be two especially , to whom wee may more peculiarly referre it : to wit , Samson , and Dauid . For , Samson , he by meanes of faith , came to be so mighty ( Iudg. 15.15 . ) that with the Iawe bone of an asse he slew a thousand Philistims . And for Dauid , he likewise was so incouraged by faith , that with the same sling , wherewith he kept his fathers sheepe ( which was but a slender weapon for warre ) hee encountred with Goliah that huge Philistim , and hit him with a stone in the forehead , and slew him . Both these facts , were the fruits of their faith , which made them bolde to encounter with these mighty enemies . In this effect of their faith , first , wee may obserue , that true fortitude and manhood , right valour and courage , comes from true faith . It must bee graunted , that many heathen men had great strength and courage ; but indeed , it was but a shadow of true valour : for , right valour coms from a beleeuing heart . And , therefore it is said , that these Iudges and Princes of Israel , waxed strong in battell by faith . Secondly , Doth true faith make men valiant in battell ? Then should the preaching of the word , bee set vp , and maintained , as well in the Campe , and Guarison , and among Souldiers on the Seas ; as in Cities and Townes of peace . For , the preaching of the word , is the meanes of this faith which giues valour in battell , to them that fight in a good cause . Hence it was , that the Lord inioyned by Moses , that when the people of Israel went out to battell , the Priests should come forth , and incourage the people , that their hearts might not faint , nor feare , nor dread their enemies ; because of the powerfull presence of God fighting for them . The Papists obiect this ( by way of reproach ) against Zwinglius , who was one of the restorers of the Gospel ; That hee died in the fielde among Souldiers : But , this indeed is no reproach , but rather a matter of great commendation vnto him ; in that , for the increase of faith and knowledge , in them that were weake Christians about him , hee was content to hazard his owne life . And thus much of the eight effect . The ninth effect of faith , for which these worthy men are commended , is this ; They turned to flight the Armies of the Alients . This may be vnderstoode of the most of the Iudges , and of the good Kings of Iuda and Israell . But I will make choyse , especially of two , Gedion , and Iehosaphat : for , Gedion , one of the Iudges , with three hundred Souldiers ( Iudges 6. and 7 ) altogether vnweaponed , onely with light pitchers in their hands , put to flight a mighty huge Armie of the Midianites . And Iehosaphat a godly King , being assaulted with a mighty and great Armie of Moabites , Ammonites , and men of mount Seir , knew that by force of armes hee could not withstand them ; and therefore by faith makes a worthy prayer vnto the Lord , and the Lord heard him , and set his enemies one against another , and so did he put them to flight : which hee could neuer haue done by any strength of his owne . Heere wee may learne , how Kingdomes and people may become able to put to flight their enemies . The best way is , to put in practice their faith in God ; by humbling themselues truly for their sinnes past , with vnfained confession of them vnto God , praying withall earnestly for the pardon of them ; and for Gods aide , assistance , & protection against their enemies . The power of this meanes is euident in Scripture : and therefore when Eliah was taken vp , Elisha cried , My Father , my Father , the Chariot of Israell , and the horse-men thereof , 2. Kings 2.12 : giuing him this notable commendations , that he was as good to Israell , by meanes of his faith , as all their Chariots and Horse-men . Question . How could that possibly be true ? Answer . If we reade the Story , wee shall finde it to be most true , that by his prayers which he made in faith , he did as much or more then al the strength of the Land could doe . And so it shall be with all Christian Kings and people : if they can shew forth their faith , by prayer vnto God , they shall doe wonderfull much hereby , in subduing of their enemies . To apply this to our selues ; wee haue had many and dangerous assaults from Popish enemies , both domestical and forraine , who haue of long time , and no doubt stil doe purpose our ouerthrowe . Now , how shall wee be able to withstand their might , and to escape their malice ? True it is , Christian policy , and warlike prouision must be vsed : yet our stay and rest must not be thereon ; but wee must stirre vp our faith , both Magistrates and Subiects , Prince and people : and first of all humble our selues for our sins , and shew forth our repentance by new obedience in time to come ; and then pray for a blessing vpon the outward meanes which shall be vsed . This is the right practice of faith , in the case of danger by our enemies ; which we shal finde ( if we exercise it vnfainedly ) to be a surer meanes of safety and victory against our enemies , then all worldly munition and policie . For hereby we shall haue the Lord for our protection , and his blessing vpon the outward meanes , giuing strength and good successe thereunto ; when as , omitting this duty , the Lord will not be with vs , and then we shall finde that vaine is the strength or wit of man. Let vs not therefore betray our selues wilfully into our enemies hand ; but by this practice of faith , enable our selues against all our enemies whatsoeuer : otherwise wee may iustly feare to be deliuered into their hands , for a prey vnto their teeth . And therefore , if we loue our owne safetie , and the wel-fare of our Land , let vs practice this duty : For , the prayer of faith auaileth much with God , if it be feruent ; and therefore the Lord saith to Moses , when he fell down before him , to turne backe the wrath that was broken-in vpon the people , Let me alone : as though Moses had held , or bound the Lords hand by his prayer , that hee could not smite his people . And thus much for the ninth fruite of faith . The faith of the widowe and the Shunamite . VERSE 35. The women receiued their dead raised vp to life . THis is the tenth and last fruit of their faith , which must be vnderstood of these two women especially : the widow of Zarephath , and the Shunamite . The widow of Zarephath , giuing entertainment : o Eliiah in the great famine , had this blessing vouchsafed vnto her for her faith , that her dead sonne was restored to life by the Prophet : And the Shunamite that prouided lodging for the Prophet Elisha , had her onely son restored to life from death by the Prophet through faith . Now heere we must obserue , that these two women did not only beleeue in the true God ; but more particularly , that God would vse these his seruants , as meanes to restore to life their two children that were dead : as appeares by this , that both of them made means to the Prophet , for the reuiuing of their children ; which they did , by faith . But some wil say , This last effect of faith , may seeme to crosse the Scripture else-where ; which saith , that Christ is the first fruites of them that sleepe . How then could these that were before Christs incarnation , be restored from death to life ? Answer . Saint Pauls meaning is this ; that Christ is the first of all those that rose from death to life , to die no more , but to liue for euer . So , indeede , Christ is the first fruites of them that sleepe : for , he rose to liue for euer . As for these two , and some other , mentioned both in the olde Testament and the new , that were raised from death to life , they rose not from the sleepe of death , to liue for euer , but to die againe . In this tenth fruite of faith , all Parents may learne their duty towards their children , in the case of sicknesse or such like . They must follow the example of these two godly women , and labour especially to shew forth their faith in such duties as God requireth in such a case : to wit , they must humble themselues for their owne sinnes , and for the sinnes of their children and family ; praying earnestly to God for the pardon of them ( for GOD may visite the iniquity of the Parents vpon the children in bodily iudgements ) and entreating the Lord to restore them to health and liberty : and withall , they must vse the ordinarie lawfull meanes of recouerie in physicke and such like , praying to God for a blessing thereupon . This is their dutie ; but ( alas ! ) the manner and practice of many Parents , is farre otherwise : for , whereas they should first seeke vnto the Lord , and come to his Prophet , they either runne first to the ordinary meanes of physicke ; or , being worse disposed , seeke help of wizards & blessers by their charmes and sorceries , forsaking GOD and running to the Diuell . Indeede , the vse of lawfull meanes is not to be discommended simply : but this preposterous course is blame-worthy , and depriues many , of Gods blessing in the meanes , That they seeke helpe of Physick , before they haue sought to the Lord , in this holy practice of faith . Quest. But how can the parents faith benefit the childe ? Answ. It cannot procure vnto it eternall life : for , euery one must bee saued by his owne faith in Christ. And , yet the childe receiues many a good blessing at Gods hand , by meanes of the Parents faith ; as namely , the benefit of the couenant of grace in the seales thereof ; besides the fruition of many temporall blessings , as life it selfe , in this place . The consideration hereof , must mooue all parents , aboue all things , to labour for true faith : for , by the practice hereof , they shall be able to bring the greatest blessing vpon themselues , and their children , and vpon the lawfull meanes which they shall vse for their good . Say , the Lord shall lay his hand vpon children and seruants in a family , what must parents and masters doe ? Surely , the best way for helpe , is the practice of faith , in true humiliation for sinne , and prayer to God for mercy , and for a blessing vpon the meanes which they shall vse . In all societies this is true , that by the faith of the gouernors , many curses are remooued , and many blessings procured . God sends his Iudgements among vs daily , and we knowe not when other moe shall befall vs : but for the remoueall and preuēting of them , we must giue our selues to true humiliation and praier ; and so shal we finde the Lords mercy towards vs , as these two women did . And thus much of this tenth fruit of faith , and of them all seuerally . Now , from them all ioyntly together , obserue this speciall point ; That faith is such a grace of God , as doth bring downe from heauen vpon euery beleeuer , all Gods blessings that are needfull for him . Who is hee that desires not to bee made partaker of GODs blessing● needfull for him , both in soule and body ? Well : the onely way and meanes hereto , is to get a true and liuely faith , and to put the same in practice , in all such duties as God shall require at our hands . The worthy men before named , obtained al the former most wonderfull blessings , by meanes of their faith : By it they scaped the edge of the sword , they quenched the violence of the fire , waxed mighty in battel , &c. as wee haue heard . Now , if faith be such a notable grace of God , then aboue all things in this world , let vs labour for it . We must not content our selues with lip-faith , and so presume vpon Gods mercies ; but , wee must labour for a true and liuely faith in Christ , which may purifie our hearts , and bring forth fruit in our lyues . Here are strong motiues to perswade vs hereunto : for , what doe wee desire ? riches , honour , or fauour , and grace in the world ? would wee haue health , and strength ? nay , the fauour of God , which is all in all ? then , looke to get true faith : for , in the practice thereof , thou shalt obtaine of God , all needfull blessings , both temporall and spirituall . Many toyle themselues exceedingly , by worldly meanes to get temporall blessings , as health , wealth , honour , &c. and yet neuer attaine thereto , because they seeke them not by faith . I confesse , naturall men get many good things : but to them they are no blessings ; because they want faith both in getting , and keeping of them : for , they lay all religion aside , and toyle themselues wholly in worldly meanes . This course the childe of God must beware of . Say , that a Prince bids one of his seruants goe to his Treasurie , and there inrich himselfe with Iewels , with gold , and siluer , and with whatsoeuer he lacketh : what will this man doe ? Surely , first hee will call for the keyes , wherby he may vnlocke the doors and chests ; for else he can get nothing . Behold , in the Ministerie of his word , God shewes vs his full treasury , wherin wee may inrich our selues , with all his blessings : Now , wee must not with the foole , runne without the key , but labour first , for true faith ; which is that key , whereby Gods heauenly treasures are opened vnto vs : and , we must be sure that we haue a sound key ; that is , a true and sound faith , which may strongly turn about the lockes of Gods treasury . For , this is most certaine , he that doth vnfainedly beleeue , shall neuer want any thing , either in body or soule , that is good for him to haue . Euery one will say , hee beleeues ; but the truth is , that true faith is rare : for , mens hearts are not purified , nor their lyues changed ; but they remaine as sinnefull as ever they were : which causeth Gods iudgements to be rife among vs. Wherefore , as we desire our owne good , both in soule and body ; so let vs labour for true faith , and shewe forth the power of it in our lyues . And thus much of these Iudges and Prophets , and of the fruits of their faith . Beleeuers vnder the Maccabees . VERSE 35. Others also were racked , and would not bee deliuered , that they might receiue a better resurrection . IN these words , the author of this Epistle proceedes to the fourth order of Examples of faith , contained in this Chapter : wherein ( as in the former lastly handled ) hee proceedes briefly , heaping vp in fewe words , many worthy exāples of faith , cōcealing the names of the parties , & onely setting downe those things , for which their faith is commended vnto vs. And this fourth and last order of examples , comprehendeth such beleeuers as liued vnder the regiment of the Maccabees , and afterward to the comming of Christ. For , of beleeuers in former times , it cannot be vnderstoode ▪ because there is a manifest distinction put betweene these beleeuers , and the former Iudges , Kings , and Prophets ; in these words , others also : whereby it is plaine , that heere he propounds examples of beleeuers different from those which hee mentioned before . And it is also plaine , that these beleeuers liued before the comming of Christ. For , howsoeuer the Christians in the Primitiue Church , were racked , scourged , and tormented after this sort ; yet of them this place cannot be vnderstoode , because they enioyed the promise of the Messias : but , these heere mentioned , enioyed not that promise in their dayes , but wayted for it by faith , and therein died , Verse 39. And indeede , in the time of the Maccabees , the Church of the Iewes was wonderfully persecuted by Antiochus , about two hundred yeares before Christ ; as we may see , 2. Maccabees 4. and 6. chapters . Question . Where had the Author of this Epistle this large narration of these strange persecutions , seeing they are not registred in the bookes of the olde Testament ? Answere . Wee may iudge , that hee gathered it out of the Stories and Records of men : which ( howsoeuer they bee not now extant ) yet in his dayes in the Primitiue Church were extant , knowen , and approoued . Neither must this seeme strange vnto vs : for , the spirit of God , in the olde Testament speaking of men , hath oftentimes reference and relation therein to humane Writings ; as this phrase ( The rest of the actes of such and such , are they not written in the bookes of the Chronicles of the Kings of Iuda and Israell ) so often vsed in the bookes of Kings and Chronicles , doth euidently declare . Nowe , those bookes of Chronicles , were not parcelles of holy Scripture , but ciuill or ecclesiasticall Stories , like to our bookes of Martyrs and Chronicles . 2. Timothie chapter 3. verse 8 , Saint Paul saith , Iannes and Iambres resisted Moses . Nowe , in the booke of Exodus , wee shall not finde the Sorcerers that withstoode Moses , once named . And Saint Iude maketh mention of a Prophecie of Enoch , Iude verse 14 ; which in all the olde Testament is not recorded : and it is like , that Moses was the first Penne-manne of holie Scripture . Whence then had these Apostles these things ? Answere . No doubt , the holy Ghost might reueale such things vnto them , though they had beene vnknowen in those times : but it is more probable , that the Apostles had them out of some Iewish Writers , or records then extant , and approued among the Iewes . So Paul , preaching to the Athenians , alledgeth the saying of Aratus an Athenian Poet : For , wee are his generation . And to the Corinthians , he propoundeth a sentence of Menander ; Euill words corrupt good manners . 1. Cor. 15. And to Titus , hee alledgeth Epimenides , a Cretian Poet ; The Cretians are alwaies liers , euill beasts ▪ slowe bellies , Titus 1.12 . Now whereas the spirit of God taketh these sentences out of the writings of men ; we may learne , that to read the writings of men is not vnlawfull , but a thing of good vse to the seruāts of God. But wheras som would hence proue , that their authority may be alledged ordinarily at euery mans pleasure in the publique ministerie , it hath no ground in these places . For , first , the Apostles were so guided by the holy Ghost in their publique Ministerie , that they could not erre : but no Ministers at this day haue such a priuiledge . Secondly , the Apostles , alledging or recording the sayings of men , in their Sermons or Writings , did thereby sanctifie them , and make them to become a part of holy Scripture . This , no ordinarie Minister can doe : but let him alledge a humane testimonie tenne thousand times , yet still it remaines humane , and is not Gods word . Thirdly , they that would warrant their practice , in alledging humane testimonies in their Sermons , by the Apostles , ought to follow the Apostles in their manner of allegations . Now , the Apostles were so sparing heerein , that in many bookes wee shall not finde one : for , there are onely three , in all the new Testament . Againe , the Apostles did it without ostentation : for , the names of the Authors are concealed , whence they tooke their testimonies . And lastly , the Apostles did it vpon weighty cause and iust occasion ; to wit , when they were perswaded in conscience , that those testimonies would conuince the consciences of their hearer in those things for which they alledged them . Now , how farre many differ from the Apostles in their allegations , let the world iudge . Yet before wee come to speake of these examples of faith in particular , there are sundry generall points to be handled . In the three former verses , the spirit of GOD hath sette downe the prosperous successe of beleeuers , through faith ▪ But heere hee comes to acquaint vs , with a different estate of other beleeuers , vnder greeuous persecutions and torments , euen vnto most cruell and bitter kindes of death . From this which the Apostle heere obserueth , wee may take a view of the state of Gods Church and people heere in this world . For , GOD vouchsafeth peace and prosperous successe to some , as a iust reward of faith and obedience : but others must want the comfort of outward peace and welfare , and vndergoe most greeuous trials and persecutions . Looke , as there is a continuall interchange betweene day and night , and the one doth constantly follow the other , so as it is one while day , and an other while night : so is it with the Church of God , and with true beleeuers in this world ; somtime they haue peace and prosperity : and this continueth not alway , but another while they are in trouble , miserie , and persecution . To make this point more plaine , because it is of some importance ; wee may beholde the truth of it , in the Church of GOD from the beginning . Adams familie was GODs Church , and therein was first notable peace : but when GOD accepted Abels sacrifice , and refused Cains , then persecution began , and Cain slew his brother Abell . Abraham is called the Father of the faithfull , and his family in those daies , was the true Church of God ; wherin , we may notably see this changeable estate : for , Gods calls him out of Charran , to dwell in the land of Canaan , Exod. 12.1 , 10. But , within a while , the family was so great in the Land , that hee was faine to goe downe into Egypt , to soiourne there . And , there the Lord blessed him exceedingly , and inriched him so greatly , that he became a mighty Prince , able to encounter with the Kings of those nations in battell , after his returne to Canaan , Exod. 14. The Israelites , Gods chosen people , were 400. yeare in bondage in Egypt ; but , at the appointed time God gaue them a glorious deliuerance : and , yet they were tried in the wildernes 40. yeares ; after which time , they were plāted safely in the fruitfull Land of Canaan , a Land that flowed with milke and hony . And there also , the Church of God was in this case ; sometime in prosperitie , and otherwhiles in aduersity : for , when it was ruled by Iudges ( as in that booke appeares ) for ten , twenty , thirty , or fourty yeares together , the Israelites for their sinnes , were in subiection & bondage to the nations about them ; as the Moabites , the Philistims , the Ammonites , &c. Yet then , when they cried to God , he sent them some mighty iudge to deliuer them , for so long time againe . This was the interchangeable estate of the Church , all the time of the Iudges . And afterward , when it was gouerned by Kings , it was in the same case : for , one while God gaue them good Kings , who would aduance religion , and maintaine and cherish the Priests and Prophets of God ; and , for their time the Church prospered . But otherwhiles , for their sinnes , God would send them wicked Princes ; which persecuted the Prophets , and the godly in the Land. This is plaine in the bookes of the Kings and Chronicles . After the raign of good king Iosias , cam the captiuity into Babylō : & , 70 , years expired , the Lord by K. Cyrus returned thē againe . After their returne , they were one while in peace , and another while in distresse ; as we may see in the bookes of Ezra and Nehemias : but , aboue all other , that persecution of Antiochus Epiphanes , was most notorious , which was foretold by Daniel in his Prophecy , Dan. 11.36 . and is recorded in the books of the Maccabees . To come to the times of the Gospel : The Primitiue Church , after the ascension of Christ , in the first 300. yeares , suffered ten most bloody & grieuous persecutiōs : betwixt each of which , shee yet had some times of peace , and ( as it were ) respite to breath in . And , after the tenth persecutiō ended , the Lord raised vp the good Emperour Constātine ; who broght peace & welfare vnto the church . But , soone after him , the heresie of Arrius , raised vp by the diuell , brought as grieuous persecutions vpon the church , as euer the Pagans did ; beeing a most blasphemous heresie , denying the eternall deity of Christ , and of the holy Ghost : and , it preuailed in the Church for 80. yeares . Not long after the suppression of that heresie , began the idolatry and tyrannie of Antichrist to preuaile in the Church , for many hundred yeares . And now , about some fourescore yeares agone , the Lord in mercy raised vp worthy instruments , by whose meanes , hee deliuered his Church from that idolatry and blindnesse : yet so , as still the church hath felt the bloody hand of Antichrist in grieuous persecutions . All which , shewes this to be most true ; that the outward state of Gods Church , is interchangeable , hauing one while peace , and another while grieuous persecution . To apply this to our selues : God hath planted his Church among vs in this land , and for many yeares together , hath blessed vs with prosperity and peace ; which , in great mercy hee hath giuen vs as a reward of the faith of his seruants which are among vs : and , during this time , wee haue had great freedome and liberty in Gods holy ministery , for the word , praier , & sacraments . But , we must knowe , that the state of Gods Church , for peace and trouble is interchangeable , as day and night , for light and darkenesse . Wherefore , we must be aduertised , to look vnto our selues : for , our estate in peace must not last alwaies , these golden daies will haue an ende , and troubles and afflictions will vndoubtedly come . Indeede , God onely knoweth , what kinde of afflictions shall befall , and the particular time thereof : but , that they shall come in the time appointed of God , we may resolue our selues by the reasons following . First , the tenour of the Law , is this ; that the curse doth follow the transgression : so , that when any man , family , or people , liue in the breach of Gods commandements , they must looke for Gods iudgements to bee powred vpon them . Now , we may too truely assume , that this our nation and people abound with grieuous sinne in all estates : For , in the ciuill estate ( to omit manifold practices of oppression ) Where is iustice without bribery ? or bargaining , without fraud and deceit ? And , in the ministery ( beside many abuses ) where is that care which ought to be , for the building of Gods Church ? And , for the body of our people ( beside grosse ignorance , and superstition ) what fearfull blasphemy , whoredome , swearing , and Sabbaoth-breaking , doth every where abound ? beside fearefull Atheisme , which is a mother of abhominations : whether we respect naturall Atheisme , whereby many deny God by their workes ; or , learned Atheisme in some , who dispute against the truth of God , reuealed in his word . All these , and many other sinnes among vs , crie lowd for GODs iudgements vpon vs ; euen for that fearefull iudgement , the remooueall of Gods kingdome in the Gospel of peace . Secondly , consider what manner of persons of place , and note , both in Church and common wealth , God takes from vs by death , even in their best time : are they not such as excelled among vs , for great wisdom and learning , and for true piety and good conscience ? now , howsoeuer this may seeme but a small thing in the eyes of many ; yet vndoubtedly , it is a forerunner of Gods iudgements : for , the righteous perish , and no man considereth it in heart ; and mercifull men are taken away , and no man vnderstandeth that the righteous is taken away from the euill to come . Isa. 57.1 . Thirdly , God hath set his fearefull iudgements among vs , and about vs , warre and sword in our neighbour nations ; which also hath beene oft shaken at vs : also , famine and pestilence throughout our owne Land , by intercourse and long continuance , Leuit. 26. Now this is the truth of God , that , when God sendes his iudgements vpon a people ; if they doe not repent , one iudgement is but the forerunner of another more grieuous and terrible than the former . But , little or no repentance appeares among vs ; nay rather , we fall away more and more , and so stand still in daunger of more fearefull iudgements . Lastly , it is vsuall with God , thus to deale with his own seruants : as he doth sometime reward their faith and obedience with peace ; so , otherwhiles he wil trie their faith by affliction . Thus he dealt with his seruant Iob , though there were none for piety like him in his time , through all the world . Now , God hath his seruants among vs : for the triall of whose faith , we may perswade our selues , some tribulation shall come vppon vs ; For , all that will liue godly in Christ Iesus , shall suffer tribulation , 2. Tim. 3.12 . This being so , that our peace shall be turned into trouble ( as by the former reasons , which directly fasten themselues vpon our Church and state , may euidently appear ) let vs then here learne our dutie . First , wee must cast with our selues , what may bee the worst that can befall vs , when triall and persecution shall come . This is the counsell of our Sauiour Christ to those that would follow him constantly as good disciples : they must , as good builders , consider of the cost , before they laie the foundation ; and , like good Warriers , consider of their strength , before they goe out into the field , lest they leaue off , & turn back , like fooles and cowards , Luk. 14.28 . &c. We by Gods mercy doe now professe the true religion of Christ , with hope to be saued thereby : therefore , wee must cast with our selues , what our religion may cost vs , and see before hand , what is the worst thing that may befall vs , for our profession of Christ and his Gospel . If wee haue not done this , at the beginning of our profession , we must now doe it ; for , Better late , than neuer : lest going on securely , without this account making , we shamefully forsake Christ when triall comes . In former times , the constant profession of Christ , hath cost men losse of friends , losse of goods , and liberty ; yea , the losse of their hearts blood : and , the same case may befall vs. Wherefore , wee must cast with our selues , and see whether wee bee willing to suffer the losse of goods , and friēds ; yea , the losse of our liues , for the defence of Christs true religion . Againe , as this estate of the Church must mooue vs to make this account , for resolution in suffering ; so it must teach vs to labour for those sauing graces of Gods spirit , which may inable vs to stand fast in all temptations , troubles & persecutions . We must not content our selues with blazing lamps , as the fiue foolish virgins did ; but , get the oyle of grace into the vessels of our hearts . Knowledge in the word , is a cōmendable thing ; but not sufficiēt to make vs stand in the day of triall . We , therfore , must labour for true sauing graces ; especially for this , to haue our hearts rooted and grounded in the loue of God , through faith : whereby we are assured , that God is our father in Christ , and Iesus Christ our redeemer , and the holy Ghost our comforter and sanctifier . This assurance of faith will stablish our hearts in all estates : come life , come death , wee neede not feare ; for , nothing shall be able to separate vs from this loue of God in Christ Iesus . And thus much of the coherence of this verse with the former . Now to the words . Others also were racked , &c. Heere the holy Ghost begins to propound the fruites of faith , for which this last ranke of beleeuers are commended vnto vs. And they are not such famous exploites as the former , but nine seuerall kindes of sufferings ; vnto all which , wee must remember to apply this clause by faith , from the 33 , verse : as thus , Through faith , they endured racking , mocking , and so for all the rest . Out of these effects in generall , wee may learne two things : First , a singular fruite of faith , for which it is heere so highly commended in this last ranke of examples : to wit , that by it the childe of GOD is enabled to beare whatsoeuer the Lord shall lay vpon him . The torments wherewith mans body may be afflicted , are manie and terrible ; and yet , be they neuer so many , nor so terrible , true sauing faith will make the childe of GOD to beare them all for the honour of Christ. The effects of faith before set downe , were many and singular : but vndoubtedly , this strength of patience , which it giueth vnder the greatest torments for Christes sake , is one of the principall . This , Paul doth notably testifie in this profession ( Romanes chapter 8. verses 38 , 39. ) I am perswaded , that neither death nor life , nor Angelles ▪ nor principalities , nor powers ; nor things present , nor things to come ; nor height , nor depth , nor any other creature , shall bee able to separate vs from the loue of GOD , which is in Christ Iesus our Lord. Oh singular power of faith ! which so firmely vnites the beleeuer vnto Christ , that no torments in the world , no not all the power of Satan , and his Angels , can separate them asunder . Question . How doth faith worke this indissoluble power in cleauing vnto Christ ? Answere . After this manner : It is the property of faith , to perswade the conscience , of Gods loue and fauour in Christ ; and vpon this perswasion , the heart begins to loue God againe . Now , by this loue doth faith worke , and make a man able to beare all torments that can be inflicted for religions sake : for , Loue suffereth all things , 1. Cor. 13.7 . euen that loue wherewith one man loueth another : how much more then shall this loue wherewith we loue God in Christ , make vs to suffer any thing for his names sake ? Hence it is , that loue is said to be strong as death : and the coales therof are fierie coales , and a vehement flame : yea , much water cannot quench loue , neither can the flouds drowne it ; that is , grieuous persecutions and torments cannot extinguish the same . Nay , such is the power of loue to GOD when it is feruent , that it makes a man so zealous of Gods glory , that if there were no other way to glorifie God , than by sufferings ; the childe of God would rather yeeld himselfe to endure the torments of the damned , than suffer God to lose his glory . This wee may see in Paul , Rom. 9.3 : I would wish my selfe ( saith he ) to be separate from Christ for my brethren that are my kinsmen , according to the flesh : that is , the Israelites ; meaning for the aduancement of Gods glory in their calling and saluation . Such zeale likewise we may see in Moses : for , thinking that God should lose his glory , if the Israelites were destroyed , he prayes the Lord to pardon their sinne : But if thou wilt not , then ( saith hee ) raze me out of the booke which thou hast written . This being the fruite of faith , To make a man able and willing to suffer any thing for Christs sake ; we must heereby be moued to labour for true faith : for , tribulation may come ; nay , some affliction will come on euery childe of God , more or lesse . Now , without faith wee shall neuer be able to glorifie God vnder the crosse . The iust must liue by faith in this estate , Heb. 10.38 ; as , here they endure racking , burning , hewing asunder , &c. and all by faith . Secondly , out of all these sufferings heere endured by faith , note the minde and disposition of vngodly men towards Gods Church and people ; they are most bitterly & bloudily bent against them : for , here they put in execution vpon Gods children , whatsoeuer cruelty the diuell could suggest into their hearts . And this hath beene their disposition and behauiour , not onely before Christes incarnation , but also euer since : as may appeare by the manifolde strange tortures , deuised against Christians in the Primitiue Church ; and both then and since inflicted vpon them . Beholde it in the Church of Rome , especially in their late Inquisition : whereby , beside the cruell racking of the conscience by vniust inquiries , they put the Protestants to most cruell torments . The consideration of this cruell disposition in the wicked , against the godly , is of speciall vse . First , it proues vnto vs , that the religion which by Gods mercy we professe , contained in the bookes of the olde and new Testament , is no politique deuice of man , but the sacred ordinance of the euerliuing God. For , if it were the inuention of man , it would so fit their humour , and accord with their nature , that generally it would be loued and embraced , and not one of an hundred would mislike it . But , we see it is generally detested ; This Sect is euery where spoken against , Acts 28.22 : naturall men reiect it , and persecute it , and the professours of ●t vnto the death . This they doe , because true religion is contrary to their nature , as light is to darknesse ; and condemnes those wayes and courses which they best like of . This reason shall iustifie true religion , to be Gods owne ordinance , euen to the conscience of the worldly Atheist : his diuellish malice against it , proues Gods diuine truth to be in it . Secondly , doe the wicked hate the godly , because of their religion and profession ? then on the contrary , wee must learne to loue religion , because it is religion ; and the professours of it , for their professions sake . This is Christs instruction , to loue a disciple because he is a disciple ; Mat. 10. Indeede wee must loue all men ; but especially those that embrace the Gospell of Christ , and be of the housholde of faith : for , all such are brethren , hauing one Father , which is God ; and brethren ought to loue one another . But alas this lesson is not learned : for , the world generally is giuen to mocking , and scoffing , & the matter of their mocking is religion , and the professers thereof . This ought not to be so : for , howsoeuer men may faile both in knowledge & practice , yet the professers of religion should not be so despised . This abuse is growen to such a height , that many refraine the diligent hearing of the word preached , least they should be mocked . But let these mockers know , that heerein they shake hands with the diuell , and with the persecuters of Gods Church ; for , mocking is a kinde of persecution . Young Christians should not be so dealt with ; but rather encouraged , for the aduancement of the Kingdome of Christ. Thus dealt our Sauiour Christ with those that gaue any testimonie of the sparkes of grace : when the young man said , He had from his youth kept Gods commaundements , the Text saith , Iesus beheld him and loued him , Marke 10.21 : and , hearing a Scribe answer discreetly , he said vnto him ; Thou art not farre from the Kingdome of God , Marke chapter 12. ver . 34 : Now , we must be followers of Christ , and walke in loue , iudging and speaking the best of all professours , accounting none for hypocrites , till GOD make their hypocrisie knowen . It is a note of a Christian to loue a man , because hee loues religion : on the contrarie , to hate a man , because hee is a Christian , is a note of a persecuter , and an enemie to Christ. And thus much in generall . Now wee come in particular to the seuerall kindes of sufferings , which these beleeuers endured by faith : the first whereof , is racking ; in these words : others also were racked : or , as some translate it ; And others were beaten with clubbes . For , the words in the originall will beare either translation : and , both of them fitly agree to this kinde of suffering . For , in these times , the enemies of GODs Church , vsed to set the bodies of them that were to be tormented , vpon rackes , and engines ; whereon , they stretched out euery ioynt , and then did beat the whole body thus racked ▪ with clubs , till the party were starke dead . An example of this kind of suffering , we haue in Eleazer a Iewe , 1. Mac. 6. who vnder Antiochus was first racked , and then beaten on euery part of his body , vnto the death ; because he refused to eat swines flesh . But some will say , This cannot be any commendation of faith , to be racked and beaten to death : for , malefactors and traytors are so vsed . Ans. To preuent this obiectiō , the holy Ghost addeth these words ; and would not be deliuered : or , would not accept deliuerance : to shewe , that this suffering was a notable commendation of true faith . The meaning of the words is this ; That whereas some Iewes in the olde Testament , were condemned to death for their religion , by persecutors : and yet , had life and libertie offered vnto thē , if they would recant , and forsake their religion ; This proffer of life they refused , and would not be deliuered , vpon such a condition . In this example of faith , we are taught to hold fast true religion , and to preferre the enioying of it , before all the pleasures and commodities in the world ; yea , before life it self . This point , Paul vrgeth in sundry exhortations ; saying , Let him that thinketh he standeth , take heede lest hee fall : 1. Co. 10.12 . forbidding vs to preserue our outward peace , by communicating with idolaters . And againe , Stand fast in the faith : 1. Cor. 16.13 . Yea , this is one maine point that Paul vrgeth to Timothy , in both his Epistles ; to keepe faith , and a good conscience . And our Sauiour Christ in one of his parables , Math. 13.44 . compares the kingdom of heauen , to a treasure hid in the field ; which , when a man findeth , hee hideth it , & goes home & sels al he hath , to buy the field . Wherby he would teach vs , that euery ones duty , who would enioy the Kingdom of heauen , is this ; In regard of it , to forgoe and forsake all things else , esteeming them to bee drosse and dongue , as Paul did , Philip. 3.8 . What though a man had all the riches and pleasures of the world , & al things else for this life , that his heart could wish ? yet , if he want religion , and a good conscience , all he hath is nothing : for , so he wants the loue and fauour of God , & shall lose his soule ; for the ransome whereof , all the world can doe nothing . Wherefore , we must hereby be admonished , to haue more care to get and maintaine true religion , and a good conscience , than any thing in the world besides . Now , because nature will iudge it a part of rashnesse , to refuse life , when it is offered ; therfore , to preuent this conceit , against these beleeuers , the holy Ghost sets downe a notable reason of this their fact : to wit , They refused deliuerance , that they might receiue a better resurrection . Many interpreters vnderstand these words , of the resurrection at the day of iudgement simply ; as though the holy Ghost had said , These Martyrs therefore refused to be deliuered from death ; because , they looked to receiue , at the day of iudgement , a greater measure of glory : euen for this , that in obedience to God , for the maintenance of true religion , they were content to lay downe their liues . This ( no doubt ) is the truth of God , that the more wee humble our selues , in suffering for the name of Christ in this life ; the greater shall our glory bee , at the generall resurrection : for , our light affliction , which is but for a moment , causeth vnto vs , a farre more excellent , and eternall waight of glory , 2. Cor. 4.17 . And yet ( as I take it ) that is not the meaning of these words : but , their resurrection at the last day , is here tearmed better , than the temporall deliuerance offered vnto them . For , beeing in torments on the racke , they were but dead men ; and , when life was offered vnto them , it was ( as it were ) a kinde of resurrection , and in regard of the enemies of the Church ▪ a good resurrection : but , for that , they would not lose the comfort of resurrection to life , at the last day . Here then , are two resurrections compared together . The first , is a deliuerance from temporall death : the second , is a rising to life euerlasting at the last day of iudgement . Now , of these two , the later is the better ; and that in the iudgement of Gods seruants , and Martyrs . So then , the true meaning of these wordes , is this : These seruants of God , refused deliuerance from temporall tortures and punishments ; because their care and desire was , that their bodies might rise againe to life euerlasting , at the day of iudgement : which rising againe to life at that day , they iudged farre better , than to rise to a temporall life , for a while in this world . This reason , wel obserued , may teach vs these two speciall duties : First , to be carefull aboue all things , for assurance in our consciences ( as these seruants of God had ) that our bodies shall rise againe to life euerlasting , at the last day . True it is , wee make this confession with our mouthes , among the articles of our Faith ; but , we must labour to bee setled and resolued effectually in our hearts , that these our bodies ( be they neuer so miserably tormented here ) shall one day rise to life and glory , by Iesus Christ. All the true Martyrs of Christ , knewe , and were resolued of this : and this it was , that made them so confident in their sufferings . And , if wee can attaine vnto it , we shall finde great vse hereof , both in life and death . For our lyues , this will moue vs to embrace true religion from our hearts , and in all things to indeauour to keep a good conscience . This Paul testifieth , Act. 24.15 , 16 : for , hauing made profession of his hope in the resurrection , both of iust and vniust ; he saith , And herein I endeauour my selfe to haue alwaies a cleere conscience both towards God , and towards men . And for death , this perswasion also is of great vse ; for , it will notably stay the heart , against the naturall feare of death . It is a wonder to see , how terrible the thoughts of death are to many a one . Now , this feare ariseth hence , that they are not in heart resolued of their resurrection , to life and glory at the last day : for , if they were , they would endeuour themselues with patience and with comfort , to vndergoe the pangs thereof , though neuer so terrible . Secondly , hence we must learne so to leade this temporall life , that when we are dead , our bodies may rise againe to life eternall . These Martyrs are a notable precedent herein vnto vs : for , they are so resolute to holde that course of life , which hath the hope of glory , that they will rather lose temporall life , then leaue that course . And , indeede this duty is so necessary , that vnlesse we order wel this temporall life , we can neuer haue hope to rise to glory . Quest. How should we leade this temporall life , that we may rise to glory , after death ? Answer . This , S. Iohn teacheth vs , Reuel . 20 , 6 ▪ Blessed and holy is he that hath his part in the first resurrection : for , on such the second death hath no power . Wee must therefore labour earnestly to haue our part heerein . This first resurrection is spirituall , wrought in the soule by the holy Ghost ; causing him that is by nature dead in sinne , to rise to newnesse of life : whereof whosoeuer is truly partaker , shall vndoubtedly rise to glory . For , they that are quickned in Christ frō the death of sin , are made to sit together in heauenly places in Christ Iesus , Eph. 2.5.6 . Naturall death may seuer soule & body for a time : but it can neuer hinder the fruition of eternall life . Wherefore , as we desire this life which is eternall when we are dead : so let vs frame our naturall liues to die vnto sinne while we are aliue . Verse 36. And others haue beene tried by mockings , and scourgings : yea , moreouer by bonds and prisonment . The second kinde of suffering , wherewith the seruants of God were then tried , is mocking . Touching the which , we may obserue diuers points : First , whence it came . No doubt it came from vngodly persons , that were enemies to Gods Church , & true religion ; for , here it is made a part of the triall of Gods Church , by the enemies thereof . Heere , then beholde the state of mockers and scoffers at the seruants of God : they are heere accounted wicked wretches , and enemies to God , and to his truth . So Saint Iude , speaking of certaine false Prophets , which were crept into the Church , calls them vngodly men , Iude 4 : which hee prooues afterward , by their black mouth in euill speaking , verse 8.10 . And Ismaell is accounted a persecuter , by the holy Ghost , for mocking Isaac , Galatians chapter 4. verse 29. And Dauid reckoning vp the degrees of sinners , makes the chaire of the scornfull , the third and highest , Psalme 1.1 . All these places shew the haynousnesse of this sinne : and therefore if any of vs , young or olde , high or lowe , haue beene ouertaken with it heeretofore , let vs now repent and leaue it ; for , it is odious in Gods sight . Thou , that art a scoffer , mayst flatter thy selfe , and thinke all is well , let the matter prooue how it can , words are but winde . But knowe , thy case is fearefull ; for , as yet thou wantest the feare of God , and art an enemie to Christ and his religion : and one day thou shalt be iudged , not onely for thy wicked deedes , but for all thy cruell speakings , Iude verse 15. Secondly , whereas these seruants of God were tried by mockings , it shewes that Gods Church in this world , is subiect to this affliction . It is not a thing newly begunne in this age of ours , but hath beene alwayes in Gods Church from the beginning . Genesis chapter 21. verse 9 , Ismaell mocked Isaac ; and Isay brings in Christ complaining thus : Isay chapter 8. verse 18 , Beholde , I and my children whom the Lord hath giuen me , are as signes and wonders in Israell . And Ieremie saith , I am in derision daily : euery one mocketh me , Ieremie chapter 20. verse 7 : Yea , our Sauiour Christ vpon the Crosse , when hee was working the blessed worke of mans redemption , was euen then mocked by the spitefull Iewes , Mat. 27.41 . And Paul was mocked of the Athenians , for preaching Christ and the resurrection . Acts 17.18 . Now , if this haue been the estate of Christ our head , & of his most worthy Prophets and Apostles , to be mocked & scorned ; then must no child of God at this day think to escape : for , if they haue done this to the green tree , what wil they doe to the dry ? Wherefore , if we belong to Christ , we must prepare for it , and arme our selues with patience to vndergoe this triall . The Disciple is not aboue his master , nor the seruant aboue his Lord. If they haue called the Master of the house Beelzebub ▪ how much more them of the house ? Mat. 10.24 , 25 ▪ Thirdly , whereas these seruants of God were tried by mockings , and did endure the same , by faith ; here we learn how to behaue our selues , when we are subiect to mocking and derision , especially for religions sake . We must not returne mock for mock , and taunt for taunt : but with meeknesse of heart learne to beare the same . When Christ was vpon the Crosse , the Iewes most shamefully mocked him : yet euen then did Christ pray for them . And the same was Dauids behauiour , as we may reade notably , Psal. 38. verse 12 , 13 , 14 , When his enemies spake euill of him , what did hee ? Did hee raile on them againe ? No ; Hee was as a deafe man , and heard not ; and as a dumbe man which openeth not his mouth ; euen as a man that heareth not ; and in whose mouth are no reproofes . This was a rare thing in Dauid , that he could thus bridle his affections in the case of reproach : but , read the 15. verse , and wee shall see the cause ; Hee trusted in the Lord his God : also , hee considered the hand of God in their reproaches , as 2. Samuel chapter 16. ver . 10 : and these things made him silent . This example we must looke vpon , and learne hereby with patience to possesse our soules vnder reproach . The third kinde of suffering , is Scourging . They were not onely mocked for religion , but also whipped and scourged . The fourth , is Bonds and imprisonment . The fift is stoning verse 37 , They were stoned . The sixt , is this , They were hewen asunder . These were all worthy fruits of faith , being endured for religions sake : but the particular points might heere be obserued , haue beene handled before ; and therefore I pas●e them ouer . The seauenth kinde of suffering , is this : they were tempted . These words , by the change of a letter in the originall , may be reade thus . They were burned . And some doe so translate it ; thinking , that they that writ or copied out this Epistle at the first , did put one letter for another . Their reason is , because examples of grieuous punishments are mentioned both before and after this : and therfore they thinke this should be burning , which is a sore and grieuous death . But wee may safely and truly reade the words thus ; They were tempted : conceiuing heereby , that they were enticed and allured by faire promises of life , to forsake their religion . So , the same word is vsed by Saint Iames , saying ; Euery man is tempted , when hee is drawen away by his owne concupiscence , and is enti●ed , Iames 1.14 . If any aske , why this kinde of triall in tempting , should bee placed among such cruell torments ? I answere , because it is as great a triall as any can be . For , it is as dangerous a temptation to ouerthrow religion and a good conscience , as any punishment in the world . This appeares plainly in Christs temptations by the Diuell : for , in those three , Satan bewraies his malice and craft against Christ and his Church most notably . Now Satan , not preuailing with the two first , makes his third and last assault from the glory and dignity of the world : for , shewing vnto Christ all the Kingdomes of the world , and the glory of them , hee saith , All these will I giue thee , if thou wilt fall downe and worship me , Math. 4.9 . Indeede , Christes holy heart would not yeeld vnto it : but , that it was a grieuous temptation , appeares by Christs answeres . For , in the former temptations , he onely disputed with Satan out of Scripture : but when this temptation comes , Christ bids him ( as it were in passion ) auoide Satan ; signifying thereby not onely his abhorring of that sinne , but also the danger of that assault by the world . And indeede , these temptations on the right hand ( as wee may call them ) will most dangerously creepe into the heart , and cause shipwracke of faith and a good conscience . All Dauids troubles and persecutions could not bring him to so greeuous sins , as did a little ease & rest . A huge great Armie cannot so soone giue entrance to an enemie into a Citie , as riches and faire promises : neither can bodily torments so soone preuaile against a good conscience , as will worldly pleasures and faire promises . In regarde whereof , wee must take heede that wee bee not deceiued by the world : for , the view of the glory and pompe thereof , will sooner steale from a man both religion and good conscience , then any persecution possibly can do . And indeede , who doe so oft change their religion when trialls come , as they that haue the world at will ? The eight example of suffering is this , They were slaine with the sword . There can be nothing saide of this , which hath not beene spoken in the former examples : and therefore I omit it . The ninth and last example of suffering , is this ; They wandred vp and downe in sheepes skinnes , and Goates skinnes , being destitute , afflicted , and tormented : That is , being either banished , or constrained by flight to saue their liues , they wandred vp and down in base attire , and were destitute of ordinary foode and comfort ; and so in great affliction and torment . Heere wee see these seruants of GOD , were driuen from their owne Country , friends , and families , by persecution . Whence we obserue , that in time of persecution , a Christian man may lawfully flie for his safety , if hee be not hindred by the bond of priuate or publique calling . For , these seruants of God , here cōmended for their faith , did flie when they were persecuted ; and that by faith : therfore the action is lawfull , as I might prooue at large , but that I haue spoken of it heeretofore . VVhen our Sauiour Christ knewe that the Pharisies heard of the multitude of Disciples which he made , Ioh. 4.1.3 . hee left Iudea , where they had greatest iurisdiction , and came into Galile , for his safety . The Prophet in the old testament did fly : as , Elias from Iezabel : 1. King. 19.3 . And , so did the Apostles in the new ; and that by Christs direction , Math. 10.23 . Obiect . 1 But some will say , Persecution is the hand of God , & therfore no man may flie from it ; for , so he should seeme to flie from God himselfe . Ans. Wee must consider persecution two waies : first , as it is the hand of God : secōcondly , as it is the worke of the wicked enemies of Gods Church . For , them God vseth sometimes a● instruments , in laying his hand vpon his Church , either for chastisement , or for triall . Now , a Christian being persecuted for the truth , and hauing libertie to flie , cannot bee said to flie from Gods hand ; vnlesse he went away contrary to Gods command , as Ionas did , beeing sent to Niniue : and beside , he knowes that is impossible . But , his intent is to flie from the wrath of his enemies , to saue his life , for the further good of Gods Church . Again , the reason is not good , To say persecution is the hand of God : therefore a man may not flie from it . For , so might a man conclude , that non● ought to flie from sicknesse , or from warre : both which , a man may doe with a safe conscience , not beeing hindred by some speciall calling . Obiect . 2 But euery one is bound to testifie his faith & religion , before his enemies ; and therefore may not flie in persecution . Answ. True indeede : a Christian man must so testifie his faith , if he bee called thereto of God : but if God giue him liberty , and opportunitie to flie , then he will not haue him , at that time , to iustifie his religion by that meanes . Obiect . 3 But , if it be lawfull to flie , how then comes it to passe , that some of Gods children , when they might haue fled , would not ; but , haue stood to iustifie their profession vnto death . Ans. We must iudge reuerētly of thē , & thinke they did it by som special instinct & motiō of Gods spirit ; as appeareth by their patience & constancy in their greatest torments . Examples hereof , wee haue in our English Acts and Monuments , in men worthy of notable commendations for their constancy , and zeale for the truth of the Gospel . Quest. If flight in persecution , may bee an action of faith ; Whether may not the minister of Gods word fly in time of persecution ? Answ. There be some cases , wherein the Minister may lawfully fly : 1 When that particular Church and congregation , ouer which he is placed , is dispersed by the Enemies ▪ so as he hath no hope to gather and call them back againe : then ( no doubt ) hee may flie , till his congregation be gathered againe . 2 If the persecutors doe specially aime at the Ministers life , then with the consent of his flocke , he may goe apart for his owne safetie , for a time . So it was with Paul : when the Ephesians were in an vproar about their Diana , Paul in zeale would haue entred in among them ; but the Disciples suffered him not , Act. 19.30 . This they did for Pauls safetie , and the good of the Church ; for , they knew , those Idolaters would haue beene most fierce against Paul. And , so ought euery particular Church , to haue speciall care of the life of their Minister . Other cases there be , in which he may flie : but , I will not stand to recite all ; because there bee so many circumstances , which may alter the case , as well respecting his enemies , as himselfe , and his people : making that vnlawfull at one time , & to some persons ; which to others , or at another time , may be lawfull . Secondly , whereas it is said , These seruants of God wandred vp and downe : wee doe learne , that a man may lawfully go from place to place , and trauell from countrie to country ; if so be , he goe in faith , as these men did . Againe , their going was to keepe faith , and a good conscience : and , for the same ende , may any man lawfully trauell from place to place . But , when men goe not in faith ; nor yet , for this ende , the better to keepe a good conscience : there vndoubtedly , their trauell is not lawfull . By this then , we haue iust cause to reprooue the badde course of many wanderers among vs : as first , of our common beggars , whose whole life is nothing else , but a wandring from place to place ; though not in faith , nor for cōscience sake : but , they finde a sweetnesse in their idle kind of life ; and therfore they wander , because they would not worke . Now , this their course ( hauing no other ground , but loue of idlenesse , and contempt of paines in a lawfull calling ) cannot be but greatly displeasing vnto God ; who inioynes , that euery man should walke in some lawfull calling , and eate his owne bread . This they doe not ; and therefore the curse of God pursueth them : for , generally they are giuen vp to most horrible sinnes of iniustice , and vncleannesse : they walke inordinately ; for , they range not themselues into any families , but liue liker brute beastes , than men : they are not members of any particular congregation , but excommunicate themselues from all churches ; and so liue , as though there were no God , no Christ , nor true religion . And , herein we may see Gods hand more heauy vpon them , that they take all their delight in that course of wandring , which in it owne nature is a curse , & a punishment . Secondly , we may here also iustly reprooue the course of some others among vs , who will needs be trauellers ; not for religions sake ( for that were commendable , if they had such neede ) nor yet , by vertue of their calling ( which were lawfull ) but , onely for this ende , to see fashions , and strange countries : and , they refraine not from such places as Rome , Spaine , &c. wherein , that cruell Inquisition will hardly suffer any to passe , with safetie of a good conscience . But , shall we thinke that this their trauell is commendable ? No surely : for , the ende of lawfull trauell , is the preseruation of faith and a good conscience ; ●r , the bond of some lawfull calling . Now , these men trauelling vpon no such grounds , but onely vpon pleasure ; how shal we think they will stand to the truth , when they thrust themselues into such needlesse danger , and triall ? The crazed consciences of many at their returne , shew sufficiently the badnesse of that course . Further , note the state of these beleeuers , for their attire ; it was of sheep skins , and goate skins . The like may be obserued , in other famous Prophets , and seruants of God : Eliiah wore a garment of haire , and thereby was knowen , 2. King. 1.8 . And so did Iohn Baptist , Matth. 3.4 . Yea , the false Prophets went so arraied , that they might the rather be respected of the people , Zach. 13.4 . And , our Sauiour Christ saith , The false Prophets shall come in sheeps cloathing , like the true Prophets ; when as indeede , they are rauening Woolues . Now , the true Prophets of God , went thus basely attired ; that not onely by word and doctrine , but also in life in conuersation , they might preach repentance vnto the people . And indeede , euery Minister of the Gospell , ought to bee a light vnto his people , both in life and doctrine : and , he that preacheth well , and doth not liue according to his doctrine , buildes with the one hand , and pulls downe with the other . Now , whereas these seruants of God , went vp and downe in such base attire , as sheepe skinnes , and goat skinnes : it was for pouerties sake , beeing depriued of friends , goods , house , and lands ; and so , destitute of prouision for better attire . In their example , wee may note that Gods seruants and children may bee brought to extreame pouerty , and necessitie ; so as they shall want ordinary foode , and raiment , and bee faine to couer themselues with beasts skinnes . This was the poore state and condition of godly Lazarus . Yea , Christ Iesus , for our sakes , did vndergoe a meane estate ; for , he had not a place whereon to lay his head : and at his death , hee had not so much ground of his owne , as might serue for a buriall place ; but , was laid in Iosephs toombe : which is a great comfort to any childe of God in like distresse . For , why should any be dismayed with that estate , which Christ Iesus and his deerest seruants haue vndergone for his example . Heere some may aske , how this can stand with that saying of Dauid ; I haue beene young and am olde : yet I neuer saw the righteous forsaken , nor his seede begging bread , Psalm . 37. verse 25. Answer . Dauids saying may be taken two wayes : first , as his owne obseruation in his time . For , he saith not , The righteous is neuer forsaken ; but , that hee neuer sawe it : and indeede it is a rare thing , to see the righteous forsaken . Secondly ( which I take to be Dauids meaning ) the righteous man is neuer forsaken , and his seed too . For , if God lay a temporall chasticement on any of his seruants , suffering them to want , yet hee forsaketh not his seede after him ; but renueth his mercie towards them , if they walke in obedience before him : he may make triall of godly Parents by want ; but , their godly children shal surely be blessed : so , that this hindereth not , but that the godly may be in want . Further , whereas they are said to goe vp and downe in Sheepes skinnes and Goates skinnes , we must vnderstand , that they did it by faith . From whence we learne , that when all temporall blessings faile , then the childe of God must by faith lay hold vpon Gods gracious promises of life eternal , and stay himselfe thereon . This point must be remembred carefully : for , say we should want all kind of temporall benefits , must we thereupon despaire and thinke that God hath forsaken vs ? God forbid : nay , when all meanes faile , and the whole world is against vs , yet then we must lay holde vpon the promise of life eternall in Christ , and thereupon rest our soules . Thus did these beleeuers in this place . And this faith did Iob notably testifie , when GOD had taken from him , children , goods , health , yea , and all that he had , yet then he said , Iob 13.15 , Though he kill me , yet will I trust in him . And so must wee endeuour to doe if that case befall vs : for , when all worldly helpes and comforts faile vs , this promise of life in Christ , will be a sweet and safe refuge for our soule . Being destitute , afflicted , and tormented . ] Here the Apostle amplifieth their misery in their wādring estate , by three degrees of crosses , which did accompany the same . First , they were destitute of all temporall blessings : secondly , they were afflicted both in body and minde : Thirdly , tormented , that is , euill entreated . These are added for a speciall cause ; to shew that these seruants of God were laden with afflictions : They were banished & driuen to extreme pouerty ; they were depriued of all their goods , and of all society of men : they were afflicted in body and in minde , and euill entreated of all men ; no man would doe them good , but all men did them wrong ; whereby , we see that euen waues of miseries ouerwhelmed them on euerie side . Hence wee learne , that Gods seruants may be ouerwhelmed with manifolde calamities at the same instant , being pressed down with crosses in goods , in body , minde , friends , and euery way . This was Iobs case , a most worthy seruant of God ; he was afflicted in body , in friends , goods , & childrē , & ( which was greatest of all ) he wrestled in cōscience with the wrath of God ; Iob 13.16 . Thou writest bitter things against me , and makest mee to possesse the iniquities of my youth . And the like hath beene the state of many of Gods children : Psal. 88.3.7 , My soule is filled with euils : thou hast vexed me with all thy waues , &c. Question . How can this stand with the truth of Gods word , wherein are promises of all manner of blessings both temporall and spirituall , to those that feare him : Deut. 28. 1 , 2 , &c. If thou obey the voyce of the Lord thy GOD , all these blessings shall come vpon thee , and ouertake thee : blessed in the Citie , and in the field : in the fruite of thy body , and of thy ground and cattell . Psal. 34.10 ; They that seeke the Lord , shall lacke nothing that is good . For , Godlinesse hath the promises of this life , and of the life to come , 1. Tim. 4.8 , And therefore Dauid compareth the godly man to the tree that is planted by the water side , which bringeth forth much fruite , and is greene and well liking , Psalme 1.3 . How then comes this to passe , that Gods owne seruants should be thus oppressed , and laden not with one calamity or two , but with sundry and grieuous afflictions at the same time ? Answer . True it is , the Scripture is full of gracious promises of temporal blessings vnto Gods children : but they are conditionall , and must be vnderstoode with an exception to this effect ; Gods children shall haue such and such blessings , vnlesse it please God by afflictions to make triall of his graces in them , or to chastise them for some sinne : so that the exception of the crosse , for the triall of grace , or chastisement for sinne , must be applied to all promises of temporall blessings . And hence it comes to passe , that the most worthy & renowned seruants of God for their faith , are said to be afflicted and in miserie . For , his promises of temporall blessings , are not absolute , but conditionall . All things are theirs ( as Paul saith ) 1. Cor. 3.21 ; and they shall haue honour , wealth , fauour , &c. vnlesse it please God to proue their faith , or to chastice their sinnes by crosses and afflictions . Question . How can Gods seruants be able to beare so many and grieuous crosses at once , seeing it is hard for a man to beare one crosse patiently ? The answere is heere laid downe , to wit , by faith ; for , many and grieuous were the miseries that lay on these seruants of God : and yet by beleeuing the promise of life in the Messias , they were enabled to beare them all . This is a soueraine remedy against immoderate griefe in the greatest distresse : and , vndoubtedly the flouds of affliction shall neuer ouerwhelme him , that hath his heart assured by faith of the mercy of God towards him by Iesus Christ. This made Dauid say , He would not feare euill , though he should walke through the valley of the shadow of death , Psal. 23.4 : and Paul speaking of tribulation , anguish , famine , persecution , yea , and death it selfe ▪ saith , In all these we are more then conquerers through him that hath loued , Rom. 8.37 . And from this faith it was , that hee was able to endure all estates ; to be hungry , to want , &c. Phil. 4.12 , 13. If this be true , that Gods children may be afflicted with manifolde calamities at once ; then the opinion of naturall and vngodly men is false , who iudge him to be wicked and vngodly , whom God ladeth with manifolde calamities . This was the iudgement of Iobs three friends , and the ground of all their disputation against him ; that , because God had laid so great and so many crosses vpon him , therfore he was but an hypocrite . And , this is the rash iudgement of naturall men in our dayes , especially vpon those that make profession of religion : when Gods hand of triall or correction lies vpon them , they presently censure them for hypocrites : but this is a wretched opinion ; for Gods dearest children may be pressed downe with manifold calamities . Secondly , seeing faith in Christ will support the soule vnder manifolde crosses , be they neuer so grieuous ; wee must labour in the feare of God , to haue our hearts rooted and grounded in this faith : and when afflictions come , we must striue to shew forth the fruite and power of it , by bearing them patiently . And thus much of the seuerall branches of affliction , in this last example of beleeuers . VERSE 38. Whom the world was not worthy of , they wandred in the wildernesse , and mountaines , and dens , and Caues of the earth . IN these words , the holy Ghost doth answere to a secret obiection or surmise , which a naturall mā might cōceiue against the beleeuers spoken of before . For , it being said , that they wandred vp and downe , Some man might thinke thus : no meruaile though they wandred vp and down ; for it may be , they were not worthy to liue in the worlde . This , the holy Ghost doth flatly denie , and auoucheth the cleane contrary of them ; to wit , that they wandred vp and downe by faith ; and the Lord caused them so to doe , because the world was not worthy of them , they were too good to liue in the world . In this answere to this surmise , wee may obserue what is the opinion of naturall men , concerning the children of God ; to wit , that they are not worthy to liue in the world , but the earth whereon they tread , is too good for them . This hath beene , is , and will be the worldes estimation of Gods children . Matthew chapter 24. verse 9 , Ye shall be hated of all nations for my names sake . Iohn , chapter 16 , verse 2 , They shall excommunicate you ; yea , the time shall come , that whosoeuer killeth you , shall thinke hee doth God good seruice . Acts chapter 22. verse 22 , Away ( say the Iewes , of Paul ) with such a followe from the earth : it is not meete that he should liue . And hence hee saith of himselfe , and the other Apostles , 1. Corinthians chapter 4. verse 13 , They were made the filth of the worlde , and the off-scouring of all things . In the time of the persecuting Emperours in the Primitiue Church , when any common calamity befell the people or State ; as famine , dearth , pestilence , or such like , they straight-way imputed it to the Christians ; saying , That they and their wicked religion were the cause thereof . And though wee haue religion maintained among vs , yet the poore seruants of God finde the like welcom in the world : for , thus the wicked censure them euery where , That they are dissembling hypocrites , and none so bad and vile persons as they are . Now , if any man aske , how comes it to passe , that the world should slander them so , and thinke so vilely of them ; Answer . First , because they be taken out of the world , in regard of state and condition in grace , Ioh. 15.19 , therefore the world hateth them , Ioh. 15.19 . Secondly , the world knowes them not , 1. Io● . 3.1 . and therefore speakes euil of them , Iude , 10. Thirdly , the wicked measure others by themselues ; and therefore despise the godly , that ioyn not with them , 1. Pet. 4.3 . Lastly , there is a secret enmitie betweene the seed of the wicked , & the seede of the Church : ( 1. Ioh. 3.12 . ) the wicked are of that euill one , the diuell ; and therefore , must needes hate the godly , who are borne of God. So that , when wee shall see or heare , that vngodly persons shall in any such sort abuse the children of God ; we must not maruell , nor be troubled at it , for , it is no newe thing , it hath been from the beginning : but , we must pray that God would open their eies , that they might turne from their sinnes to repentance ; and then ( no doubt ) they will change their conceit , and alter their behauiour towards them : as Paul did , Gal. 1.13 , 15. Act. 9.1 , 26. To come to the words more particularly ; the Holy Ghost saith , The world was not worthy of them : that is , the company of vngodly liuers , without Christ , and voyde of grace , were not worthy the societie of these holy ones ; & , for this cause , did the Lord take them from among them . Here note a singular fruite of true faith : it brings a man to that estate , and giues him that excellency , that hee is more worth , than the whole world . I meane by the whole world , the estate of all those that liue in the world , out of Christ. If then , a man would haue true and stable dignity , let him labour for true faith : for , faith hath this priuiledge , to aduance a beleeuer to true honour & excellency . And therefore our Sauiour saith , As many as receiued him by faith , to them he gaue power , or prerogatiue , to bee the sonnes of God. We take it for a great prerogatiue , to be the childe of an earthly prince ; and so it is : but , to be the sonne of God ( who is King of Kings ) is a preheminence and dignitie aboue all dignities ; and , no tongue can expresse the excellency therof . For , what more can a man desire , than to bee heire of glory in life euerlasting ? and , yet true faith bringeth this to a beleeuer . It is an excellent dignity , to be matched with Angels ; and no prince in the world , by all humane wit or power can attaine vnto it : but yet , the childe of God can ▪ being ioyned to God by faith in Christ ; wherby ( in some sort ) he is aboue the Angels themselues : for , our nature in Christ , is aduanced aboue the nature of angels . Honours and dignities , in Politicke or ciuill estates , are the good gifts of God , and his owne ordinances , wherby men are in higher places , and in account are aboue another : but yet , all the dignity , honour , and pompe of the world , seuered from that dignitie which faith bringeth to the beleeuer , is nothing worth . Indeed , if worldly preheminence be ioyned with faith , it is a great and excellent prerogatiue ; for , faith makes it acceptable vnto God. but , seuer faith from worldly dignities , and what are they , but vanitie of vanities ? which will turne to the greater condemnation of him that enioyeth them . If a man haue fauour in the Court , and yet want the Kings fauour , it is nothing : and , such are all temporall dignities , without Gods fauour ; for , at his indignation they vanish away . Now , his fauour without faith , can no man haue ; for , he that commeth vnto God must beleeue , vers . 6. Here , all these that are in place aboue others , either by birth ▪ or speciall calling , must learne aboue all things to labour for the dignity of faith . When wee haue such things wherein we delight , wee desire continuance of them . Behold , the dignity of faith is euerlasting : and besides , it sanctifies all ciuill dignities , and makes the owners of them glorious , & acceptable , both before God and man ; when as otherwise , without faith , they are nothing : and , they that haue them , can doe nothing but abuse them . Againe , the holy Ghost saith , The world was not worthy of these men , for another cause ▪ and that is this . Euery Christian man by his faith , brings many blessings among those parties , and to that place where he liueth : now , the world deserues no such blessings , and therefore is vnworthy of the persons by whom they come . Question . How doe Christians bring blessings to places where they liue ? Answere . First , by their presence : for , as GOD saide to Abraham the Father of the faithfull , Thou shalt be a blessing , Gen. 12.3 , so is it with all beleeuers . Laban confesseth that hee perceiued that the Lord had blessed him for Iacobs sake , Gen. 30.27 . And Potiphar sawe that Ioseph was a blessing in his house : For , the Lord made all that he did to prosper , Gen. 39.2.3 . While Lot was in Sodome , the Angell could not destroy it . Gen 19.22 . And if there had beene tenne beleeuers in Sodome , the Lord would haue spared all for tennes sake , Gen. 18.32 . Now , bringing good things , and keeping backe Gods iudgements by their presence , they are thereby blessings . Secondly , they are blessings by their prayers . Abraham prayed for Abimelech , Gen. 20.17.18 . and , God healed him and his family of barrennesse . At Moses prayer , Gods iudgements were taken from Egypt : Exod. 7.12.13.30 . and his wrath appeased toward his people , Exod. 32.11 , 14. And some thinke that Stephens prayer at his death for his persecuters , was one meanes for mercy vnto Saul , that then consented to his death . Acts 7 , 60. and 8.1 . Thirdly , they bring blessings vpon a place , by their example : for , when men shall see godly persons , walking before them in the feare of GOD , and making conscience of all manner of sinne , it is a speciall meanes to cause others to turne from their wicked wayes , to newnesse of life . And therefore Peter exhorts the Christians to haue their conuersation honest among the Gentiles ; that they which speake euill of them as of euill doers , might by their good workes which they should see , glorifie God in the day of their visitation . 1. Pet. 2.12 . And he bids godly wiues so walke , that their husbands may be wonne without the word , by beholding their pure conuersation which is with feare . 1. Pet. 3.1.2 . And Paul bids the Philippians , to walke blamelesse in the middle of a wicked and crooked nation , as lights in the middle of the world , Phil. 2.15 , that those which were to be conuerted , by their good conuersation might be wonne to the truth . GOD sent a floud vpon the world for the greeuousnesse of mans sinnes . Now , why doth hee not still send more flouds ? are not men now as wicked as they were then ? Yes vndoubtedly ; man for his part deserues it now , as well as they did then : and therfore our Sauiour Christ saith , as it was in the dayes of Noah , so shall it be in the dayes of the sonne of man ; so that euery day we deserue a new floud : but yet the Lord stayes the execution of his iudgements for a time , that his elect may bee gathered and conuerted . And so soone as that is done , heauen and earth shall goe together ; and God will not stay one moment , for all the world besides . So that euery nation and people in the world haue benefit by Gods children ; because for their sakes doth the Lord stay his wrath , and deferre his iudgements , euen the great iudgement of fire , wherewith the world shall be consumed at the last day . These things the world should take notice of , as well to moue them to repentance of their sinnes , whereby they are made vnworthy the presence of a godly man , as also to perswade them to better behauiour , and cariage towards the godly by whom they are so many wayes blessed . The holy Ghost addeth , that they wandred in wildernesse ▪ and mountaines , and donnes , and Caues of the earth . These were desolate places , and not inhabited : and yet for the wickednesse of the world , GOD will haue these beleeuer● here to wander . Wee must not thinke , that they betooke themselues voluntarily to this solitary life ; but onely vpon necessity being constrained by persecution to flie into the wildernesse , for the sauing of their liues , and the keeping a good conscience . This serues to descry vnto vs the blinde errour of many ages afore vs , wherein it hath beene thought , and is by Papists at this day , to bee a state of perfection , to liue a Monke or Hermite out of all societies , in some desert place , and there to spend the whole life in contemplation onely , & that voluntarily : and they magnifie this estate so much , that heereby they thinke to merit eternall life at the hands of God. But these beleeuers did neither voluntarily , nor with opinion of merit betake themselues to this solitarie life , but on necessity . And , indeede this kinde of life hath no warrant in Gods word : for , euery Christian is a member of two Kingdomes ; of Christs Kingdome of grace , and of that particular state where he dwelleth : and by reason heereof hath a two-folde calling ; a temporall , and a spirituall calling . In both of which , he must walke diligently so long as hee can , doing the duties both of a childe of God , and of a member of that common-wealth where hee liueth . Now , when a man goes voluntarily to leade a solitary life , he forsakes his temporall calling altogether , and performes the other but negligently ; for , hee withdrawes himselfe from many duties of piety , whereby the people might be furthered to God-ward : which none can do with a good conscience . Further , obserue the places where they are constrained to wander , to wit , in Wildernesse , Caues , and Dennes ; places where wilde beasts haue abode and recourse : and yet heere they liue , when as men will not suffer them to liue among them . Where note , that many times more mercy may be found among wilde and sauage beasts , than with some men ; so mercilesse are the wicked when God forsakes them , and leaues them to themselues . The Lions entreate Daniel better , than Darius Courtiers and seruants doe ; Daniel , chapter 6. And Lazarus findes more kindenesse with the dogges at Diues gates , then with him , and all his family besides , Luke chapter 16. verse 21. The consideration whereof must teach vs to nippe sinne in the head at the beginning , and not to suffer it to growe : for , if it get a head and raigne in vs , it will make vs worse than brute or sauage beasts , and cruell as the Diuell himselfe ; as wee may see in the worldes vsage of these beleeuers . Thus we see the state of true beleeuers , vnder many and greeuous miseries : which wee must well obserue , to arme our selues against the times of aduersities , which GOD may sende vpon vs. VVee must not iudge it a cursed estate to bee vnder the Crosse : for , heere wee see , the faith of his seruants is commended for suffering nine seuerall kindes of miseries . If wee shall thinke that these were but a fewe ; wee must knowe that in them the holy Ghost setteth down the state of his Church vnto the end : for , these things were written for ensamples vnto vs. And therefore if calamities come , and such miseries befall vs , as doe driue vr toward distrust , as though God had forsaken vs , we must remember that God did not forsake these his children in their calamities , and therefore also will not forsake vs. And thus much for this last example . VERSE 39. And these all through faith obtained good report , and recei-not the promise . THe holy Ghost hauing set down at large a worthie and notable Catalogue of examples of faith in sundry beleeuers , that liued from the beginning of the world , to the time of the Maccabees , doth now for a further commendation of their faith , rehearse the same things that before he had said in the 2. and 13. verses of this chapter . In saying , that by faith , they all receiued good report ; his meaning is , that they did beleeue in the true Messias , and looked for saluation in him alone , whereupon they were approoued of God himselfe ; who gaue testimonie hereof , partly by his word , and partly by his spirit in their consciences , and partly by his Church ▪ by all which they were commended , and assured to be Gods seruants . And yet , notwithstanding this good report , they receiued not the promise ; that is , the promise of Christs incarnation in their daies . They receiued Christ truely by faith , and so saw his day ; but , his actual incarnation in the flesh , they liued not to see . Whereas it is said , That by faith they obtained testimony ; Here first obserue , that there is nothing in man , that makes him acceptable to God , but faith onely . GOD regards no mans person : hee accepts not of a man , because he is a King , or because he is wise , or rich , or strong , &c. But , if a man beleeue , then the Lord is ready to giue testimony of him , that hee likes well of him . In regard whereof , wee must all labour diligently , aboue all other things , to get true faith in Christ , that so we may haue approbation at Gods hands ; without which , there is no saluation to be hoped for . Secondly , here also learne the right way to get testimony , approbation , and credit with men ; a thing , whereof many are exceeding glad ; and which , the childe of God must not contemne . Now , the way is this : He must first labour to get approbation at GODs hands ; which indeede hee cannot doe any other way , saue onely , by a true and liuely faith , as wee haue heard before . Now , the Lord God approouing of him , hee hath the hearts of all men in his hands , inclining them whither hee will : and if it doth stand with his glory , hee will cause them to like , and to speake well of him , that doth beleeue . Many , indeede , get great applause in the world , which little regard true faith ; but in the ende , this their glory and applause , will be their shame : for , They that honour me , will I honour , saith the Lord : but he that despiseth me , shal be despised , 1. Sam. 2.30 . Lastly , whereas the holy Ghost saith , That all these worthy men obtained testimony of God , and yet receiued not the promise . We are hereby taught , that we which now liue in the Church , are much more bound in conscience to beleeue , than they that liued in the old Testament . For , wee haue receiued the promise of Christs incarnation : They receiued it not , and yet beleeued . Wherefore , in the feare of God let vs labour for true faith . But some wil say , What should we heare so much of faith ? we do all beleeue . Answ. Indeed , we say so much with our mouthes : but , it is a rare thing to finde true and sound faith in the heart ; for , gros●e and palpable ignorance abounds euery where , and yet men wil needs be good beleeuers which is a thing impossible : for , how should faith be without knowledge ? And , as men are ignorant , so they haue no care to learne , nor to get knowledge , that so they might come by true faith . Their hearts are wholly takē vp with the world , for matters of profit and delight ; that they can spare no time , to seeke for this pretious gift of faith . Againe , many haue knowledge , with whom true faith is rare : for , faith purifies the heart , it is ioyned with a good conscience , and shewes it selfe by obedience , through loue . Now ( to leaue the heart to God ) where almost is the man , that walkes answerable to his knowledge ? May we not truely say of many , that as the word commeth in at the one eare , it goeth out at the other ? And , among those which learne , and beare away something , there is little care to practice it in life . But , wee must knowe , that if wee would be approoued of God , wee must beleeue . Now , so long as wee remaine ignorant ; or else , hauing knowledge , doe not ioyne practice therewith , in obedience from a good conscience : vndoubtedly , we haue no sparke of true faith in vs. Wee may make a shewe of faith , and so beare the world in hand we beleeue : but certainely , this will prooue a very dead faith ; and in the ende , and finishing of all , appeare to bee nothing , but bare lip-faith , and meere presumption . Now , to conclude this point , we must know , that vnlesse wee get true faith , as these beleeuers had ( which wee must shewe by good fruits , as they did ) euen they shall rise vp in iudgemēt against vs to condemne vs , at the last day . For , they beleeued ; though they had not the ground of faith so laid before them , as we haue . Wherefore , let them that want knowledge , labour for it ; and , they which haue it , let them ioyne obedience with their knowledge , that the faith of their hearts , may be seene by the fruits of their liues : for , true faith cannot bee hid , but will breake out in good workes . VERSE 40. God prouiding a better thing for vs , that they without vs should not be made perfect . BEcause some man might much maruel , that such men as receiued testimony of God for their faith , should not yet receiue the promise ; therefore here the holy Ghost renders a reason thereof : to wit , the good pleasure of God , appointing that Christ should bee incarnate at such a time , as was most conuenient for the perfect consummation of the whole Church , consisting of Gentiles , as well as Iewes . For , though these ancient beleeuers , were in time long before vs ; yet God prouided Christs incarnation so fitly for vs , that they without vs should not haue perfect consummation in glory . The Exposition . God prouiding a better thing for vs. The word in the originall , translated prouiding , signifieth properly foreseeing ; wherein is likewise included , Gods decree and ordination . Now , this we must knowe : that it is a peculiar prerogatiue , belonging to the true God alone , to be able to foresee things to come ; and that many thousand years before : no creature of himselfe can doe it . And , yet it is true , that this propertie to foresee , is ascribed vnto God , not properly ; but , in regard of our capacitie : for , if we speake of God properly , God cannot be said to foresee any thing ; because all things bee present to him , whether past , or to come . This prescience , or foreknowledge in God , puts a difference betweene the true God , and all false gods ; yea , betweene the true God , and all creatures : for , the true God foresees all things that are to come ; so can no creature doe . Indeed , some creatures foresee and foretell some things ; yet herein , they come short of the diuine property : for , God foresees all things by himselfe , without signes , or causes , or outward meanes . But , creatures onely foresee some things , not of themselues ; but , by meanes of signes , and outward causes , or by reuelation from God : otherwise can no creature foresee things to come . Now , as we said before , this fore-sight in God includes his decree and ordination : for , therefore did these things so come to passe , because God ordained them . Whereby we see , that Gods prescience of fore-knowledge is not idle , but operatiue , and ioyned with his will : for , Math. 10.29 , 30 , an haire cannot fall from our head ; nor a sparrow light vpon the ground , without his will. As all things in time come to passe ; so God before all worlds willed , that is , decreed and appointed them . And , vnder this large extent of Gods will or decree , wee must include the sinnefull actions of men : for , God doth not barely foresee them , but decree the beeing of them , and so will them after a sort ; though not to be done by himselfe , yet by others . When Iudas betrayed Christ , and Pilate with the wicked Iewes condemned and reuiled him , they sinned grieuously ; & yet herein , they did nothing , but that which Gods hand and counsell had determined before to be done . This point well considered , confutes their opinion , who indeed inlarge Gods prescience or fore knowledge ouer all things , both good and euill ; but yet exclude sin from without the compasse of his decree and ordination . But , here we see , Gods foresight includes his decree ; and nothing comes to passe simply without his will : howsoeuer many things bee done against his reuealed will ; yet without his absolute will , can nothing come to passe . Hee worketh all things according to the counsell of his owne will : doing himselfe those things that bee good , and willingly permitting euill to bee done by others , for good ends . But , what did God here prouide & foresee for vs ? Ans. A better thing : that is , God in his eternall counsell prouided a better estate for his Church in the newe testament ; than he did for beleeuers in the olde . Hence we learne , that as God hath his generall prouidence , whereby he gouerneth all things ; so also , hee hath his speciall and particular prouidence , whereby in all things , hee prouides and brings to passe , that which is best for his Church . For , in the olde testament , God prouided that for his Church , which was meete for it : But , considering that the Church in the new Testament ( in som respects ) was to haue a better estate , than the Church in the olde testament had ; therefore , he prouides for it a better state . And looke , as in his eternall wisdome he foreseeth what is best for all estates and times ; so in his prouidence doth he accomplish and effect the same . For vs. ] That is , for the Church in the newe testament : where note , that Gods Church , and the state thereof in the new Testament , is better than it was in the old , before the comming of Christ. The holy Ghost here speakes this plainely ; and therefore , we need no further proofe therof . Qu. How should it be better with the Church now , thā it was then ? Ans. True it is , that God gaue the couenant of grace in the beginning , to our first parents in Paradise : the summe whereof was this ; The seed of the woman shall breake the Serpents head . And , this couenant did God renue and reuiue vnto his Church , from time to time , in all ages , vnto this day . Both circumcision and the Passeouer , were seales of this couenant ; as well as our Sacraments bee : so that in substance they differ not ; the free gift of grace in Christ belonged to them as well as vnto vs. The beleeuing Iewes in their Sacraments , did eate the same spirituall meate , and drinke the same spirituall drinke with vs ( as the Apostle witnesseth , 1. Corinthians chapter 10. verse 3 ) : and beleeuers then , obtained the same eternall life that wee doe now by faith . And yet if wee regarde the manner of administring the couenant of grace in Gods Church , vnto the people of God ; Heerein doth the Church of the new Testament farre surpasse the Church of GOD in the olde : and , indeede heerein consists the preheminence of the Church vnder the Gospell ; which stands in fiue things especially : First , in the olde Testament , spirituall and heauenly were propounded vnto the Church , vnder temporall and earthly blessings . This is plaine by Gods dealing with the Patriarchs , Abraham , Isaac , and Iacob ; for , the Lord promised vnto them the temporal blessings of the Land of Canaan ; vnder which hee signified the gift of life euerlasting , in the Kingdome of heauen . But , in the new Testament , life euerlasting is plainly promised to the beleeuer , without any such type or figure . Secondly , in the old Test. Christ was shewed & signified vnto them in ceremonies , rites and types ; which were in number many , and in signification some of them dark and obscure : but now these types and ceremonies are abolished , the shadowe is gone , and the substance come : and in steade of darke signes and figures , wee haue two most plaine and sensible Sacraments . More plainely , the couenant of grace in the olde Testament , was sealed by the bloud of Lambs , as signes of the bloud of Christ : but now to his Church in the new Testament , Christ himselfe hath sealed his Testament by his owne bloud . Thirdly , in the olde Testament all the knowledge they had was in the Law ; and their vnderstanding in the Gospel was obscure and very slender : but , in the new Testament , not onely the Law is made manifest , but also the supernaturall knowledge of the Gospell . Fourthly , the Law was onely committed and published to one nation and people : but the Gospell is spred and preached to all the world . And lastly , the Church in the olde Testament beleeued in Christ to come : but , now the Church beleeues in Christ , which is already come & exhibited : in all which respects , the Church in the new Testament doth exceed the Church of the olde . Now , where the Text saith , God prouided a better thing for vs , we must not vnderstand it of all these prerogatiues , but onely of the first and last , touching the actuall exhibiting of Christ in the flesh : as Christ also imports , Luke 10.23 , 24 , Blessed are the eyes which see that ye see ; for , I tel you , many Prophets and Kings haue desired to see those things ye see , and haue not seene them : Which things we must vnderstand of the incarnation of Christ. And that this is such a prerogatiue to the new Testament , appeareth by olde Simeon , who when hee had seene Christ in the Temple , as it was promised to him , sang vnto God this song ( Luke 2.29 ) Lord , now lettest thou thy seruant depart in peace according to thy word ; for , mine eyes haue seene thy saluation : as if he should say , I haue now Lord liued long enough ; let mee now depart in peace , seeing now I haue seene thy Christ my Sauiour ( where wee see hee makes it a matter of full contentment vnto his soule ) which the beleeuers vnder the Law saw not . Hence we must learne our duty : for , if our state be now better then the state of the olde Testament was , and if wee enioy priuiledges denied to Gods ancient seruants before and vnder the Law ; then vndoubtedly we ought to striue to go before them in grace and obedience ; for , euery mans accounts shal be according to his receites . He that receiues fiue talents , must make account to returne moe , than hee that receiues two : where GOD is more aboundant in his mercy , there he lookes for answerable thankfulnesse and obedience . Wee goe beyond the auncient Church in fiue things : and therfore we must stirre vp our hearts to be answerable in grace and obedience going beyonde them . But if for all this , wee come short of them in these things , then surely our case is fearefull , and our punishment shall be the greater : for , they that had lesse prerogatiues , shall be witnesses against vs , if they goe beyonde vs in obedience . That they without vs might not be made perfect : that is , might not be fully glorified . Heere is the reason why Christ was not exhibited in their dayes . Indeede all true beleeuers before Christ , were iustified , and sactified , and in soule receiued to glory before vs ; yet , perfected in soule and body both , they must not be before vs : but wee must all be perfected together . Now , his will herein hee bringeth thus to passe ; All must be perfected in Christ : But he will not haue Christ to come and suffer , till the fullnesse of time came , in these last dayes , Heb. 1.2 . ( as the Apostle speaketh ) that the beleeuers liuing in these last dayes , might haue time of being in the Church to be called , iustified , and sanctified ; that so they might bee glorified with them that liued before . For , put the case that Christ had suffered in the dayes of Abraham or Dauid , or there-about ; then the end of the world must needes haue come the sooner : for , so it was foretolde ▪ that Christ should come in the later ages of the world . 1. Pet ▪ 1 ▪ 20. Now , if the world had beene sooner cut off , then had there not beene time of birth and calling , for all the elect that now liue and shall liue : therefore for their sakes was Christs comming deferred , till the fulnesse of time . And this I take to be the meaning of the words . Now , in that the holy Ghost here saith , The members of Christ in the new Testament must bee perfected , with all the ancient beleeuers in the olde ; wee must heereby be admonished to conforme our selues vnto these ancient Fathers in the participation of grace & practice of obedience in this life . For , how can we looke to be glorified with them after this life , if heere wee be not like them in grace . Christ tells his followers , that many should come from the East and from the West , to sit with Abraham , Isaac , and Iacob , in the kingdome of heauen , Math , 8.11 , 12 , ( because they were followers of these Patriarchs in the faith ) when as the children of the Kingdome , that is , many Iewes by birth , borne in the Church , should be cast into vtter darknesse . Now , if Christ denie to glorifie the children and posterity of these ancient beleeuers , because they did not follow them in grace and in obedience : how can we which are by nature sinners of the Gentiles , looke to bee glorified with them , vnlesse in grace and obedience we conforme our selues vnto them ? Thus much for these examples of faith : Now something must be added out of the next Chapter ; because there the holy Ghost makes vse of all these worthy examples . A Commentarie vpon part of the 12. Chapter to the Hebrewes . VERSE 1. Wherfore , let vs also , seeing wee are compassed with so great a clowd of witnesses , cast away euery thing that presseth down , and that sinne that hangeth so fast on : let vs runne with patience the race that is set before vs. IN these words , the holy Ghost propoundeth a worthy exhortation to the Christians of the newe Testament ; that they should labour to be constant in the profession of the faith : that is , in holding , embracing , and beeleeuing , true Christian religion . And his reason is framed thus ; The Saints of God in the olde Testament , were constant in the faith : and therefore , you must likewise be constant in the faith , that liue in the new Testament . The first part of the reason is laid downe in all the exāples of the former chapter . The conclusion or sequel is contained in this 1. verse . Wherein , wee may obserue two points : an exhortation vnto constancy in true religion ; and the way or meanes to attaine thereunto . The exhortation is inferred vpon the former examples ; which are all here applied as precedents and directions vnto vs , for constancy and perseuerance in the faith : in these words . Wherefore , seeing we are compassed about with such a cloud of witnesses : that is , Seeing Abel , Enoch , Noe , Abraham , and all the rest of the holy Fathers , who are a clowd of witnesses vnto vs ( that is , lights , and leaders before vs ) were constant in true religion ( whether we respect their faith in Gods promises , or obedience to his commandements ) therefore , we also must be constant in the faith . The way or meanes hereunto , stands in three duties , in the words following ; Let vs cast away , &c. For the exhortation : First in generall , the very inferring of it from the former examples , teacheth vs this speciall duty ; That euery one in Gods Church , must apply vnto himselfe those instructions , that are laid downe , either generally in doctrine , or particularly in example . And therfore the holy Ghost here saith not , Let the Galatians or the Corinthians ( which were renowmed Churches ) bee constant in the faith ; but , Let vs , that is , you Hebrewes , with my selfe , bee constant in the faith , following the example of your ancient fathers . It is said of the ancient Iewes , that many of them heard Gods word ; but it was not profitable vnto them , because it was not mingled with faith in them . What is it to mingle the word with faith ? It is , not onely to receiue it by faith , beleeuing it to be true ; but also , by the same hand of faith , to apply it to a mans own soule , to his heart , and life . And vndoubtedly , Gods word thus applied to a mans particular person , hath in it great power and fruite ; whether we regard information of iudgement , or reformation of life But , it is a hard thing to doe , and rare to finde a man that doth sincerely apply vnto himselfe , either generall doctrines , or particular examples . We are all prone to shift it from our selues , and to lay it vpon others , saying ; This is a good Item , or a good lesson , for such a one , or such a one , if hee were here ; or , if he would marke it . In the meane while , what benefit reape we to our owne soules ? for , the word not applied to our selues , doth vs no good : it is like Physicke not taken , or food not eaten . And , hence it coms to passe , that though we heare much ; yet wee profit little by the ministery of Gods word . We must therefore learne to follow Maries example , who pondered Christs words , and laid them vp in her owne heart . When an exhortation is giuē , we must not post it off , and lay it vpon others mens shoulders ; but , apply it to our selues , and lay it to our owne hearts , saying , This instruction is for me . Hereby ( no doubt ) wee should feele greater blessings vpon the preaching of the word , than yet wee doe . And , to mooue vs hereunto , let vs consider , that Satan our vtter enemie ( who seekes nothing but our destruction ) is most busie to hinder this application of the word , either by the minister , or by a mans owne conscience . As for example : when the minister ( by occasion out of Gods word ) shall confute , either errour in iudgement , or misdemeanour in life ; then , men that heare , and are guilty thereof , should say , This is mine errour , or my fault ; now am I confuted , or reproued . And God ( no doubt ) if men would thus do , would make it effectuall vnto them at the length . But , in stead of this applying to our selues ( either through our owne corruption , or Satans suggestion , or both ) we shift it from our selues , and say , Now hee reprooues such a one , and such a one ; and speakes against such , and such : and indeed , Satan ( by his good will ) would neuer haue a man to apply the word rightly to himselfe . Therefore , seeing Satan is so busie , and this is his deceit , to make a man shift off an exhortation or reproofe from himselfe , and to lay it on others ; wee must be as carefull to apply it to our selues , and to lay it to our owne consciences : and then ( no doubt ) we shall finde it to be a word of power , able to reforme both the misdemeanour of our liues , and the errours of our mindes . Now , to the reason more particularly . Wee must be constant in the faith , because we are compassed about with so great a cloude of witnesses . Heere the ancient Fathers of the olde Testament , which in the former chapter were commended vnto vs for their faith , are compared to a cloude , and then to a cloude compassing vs. Lastly , to a cloude of witnesses . They are compared to a cloude ( as I take it ) by allusion to the cloud which directed and led the Israelites in the wildernesse : for , when they came from Egypt , and were 40. yeares in the Desert of Arabia ; all that while , they were directed by a pillar of cloud by day , Exod. 13.21 . Now , looke as this cloud guided the Israelites from the bondage of Egypt , to the Land of Canaan : so doth this companie of famous beleeuers , direct all the true members of Gods Church in the new Testament , the right way from the Kingdome of darknesse , to the spirituall Canaan the kingdome of heauen . And this is the true cause why these worthy beleeuers are compared to a cloud . Mark further , they are called a cloud : but what a cloude ? namely , compassing vs. A compassing cloud they are called , by reason of the great company of beleeuers ; so as which way soeuer a man turnes him , hee shall see beleeuers on euery side : and they are said to compasse vs , because they giue vs direction in the course of Christianity , as the cloud did the Israelites in the wildernesse . Now , wheras the whole company of beleeuers is called a cloud compassing vs : heere is answered a cōmon obiection of temporizers , which argue thus against religiō ; There are so many kindes of religion now a-dayes , that no man can tell which to be of : and therefore it is good to be of no religion , till we be certified , which is the true religion . This carnall reason is here answered : for , howsoeuer in som things , there be variety of opinions in Gods Church , yet for the substance of religion all agree in one . For , the company of beleeuers in this world , resembles a cloud that goes before vs , shewing vs the right way which we are to walke in , to the Kingdome of heauen . Secondly , in that these ancient beleeuers are called a cloud compassing vs , we are taught , that as the Israelites did follow the cloud in the wildernes frō the Land of Egypt to Canaan ; so must we follow the example of these ancient beleeuing fathers & Prophets , to the kingdom of heauen . It is a strange thing to see how the Israelites followed that cloud . They neuer went , till it went before them : and when it stood still , they stood still also , though it were 2. yeares together ; and when it began to moue , they moued with it . So in the same maner must we set before our eyes , for a pattern of life , the worthy examples of beleeuers in the old Testament : for , whatsoeuer was written , was written for our learning . We must therfore be followers of them in faith , obedience , and other graces of God ; and so shall we be directed to life euerlasting , in the spirituall Canaan the kingdom of heauen . And yet we must not follow thē absolutely . For , all of thē had their infirmities , & som of thē had their grieuous faults , wherby they were tainted ▪ & their cōmendation somwhat blemished : but , we must follow them in the practice of faith & other graces of God. The cloud that guided the Israelites , had two parts ; a light part & a dark . The Egyptians who were enemies to Gods people ▪ had not the light part before them , but the dark part : & so following that , they rushed into the red sea , & were drowned ; whē as the Israelites folowing the light part went through , in safety : Euen so these beleeuers had in them two things ; their sins which be their darke part , which if we follow , we cast our soules into great danger & destruction : and faith with other graces of God , which are their light part , which we must follow as our light ; which if we doe carefully , it will bring vs safe to the Kingdome of heauen . So Paul bids the Corinthians , be followers of him ; yet not absolutely in euery thing , but as he followes Christ : and so must we follow the Fathers , as they went on in faith in Christ. Further , they are a cloud of witnesses : that is , a huge multitude of witnesses . And they are so called ; First , because by their owne bloud they confirmed the faith which they professed : Secondly , because they did all confirme the doctrine of true religion , whereof they were witnesses , partly by speaches , and partly by actions in life and conuersation . And so is euery member of Christ a witnesse ; as the Lord often calls the beleeuing Israelites , his witnesses . Quest. How came this to passe , that these beleeuers should bee Gods witnesses ? Answere . Surely , because they testified the truth , and excellencie of Gods holy religion , both in word and action , in life and conuersation . Now , seeing these in the olde Testament were Christs witnesses ; First , hereby all ignorant persons must be stirred vp to be carefull to get faith , and to learne true religion . If any thing will moue a man to become religious , this will ; for , out of all the world , God will chuse faithfull men to be his witnesses , to testifie of his religion vnto others . If a man were perswaded that some worthy mighty Prince would vouchsafe to call him to beare witnesse of the truth on his side , he would be wonderfull glad thereof , and take it for a great honour to him . How much more then ought wee to labour for knowledge , faith and obedience in true religion , that we may become witnesses vnto the Lord our God ? if it be a dignity to be witnesse to an earthly Prince ; oh then what a great prerogatiue is this , for a silly sinfull man , to becom a witnesse to the truth of the euerliuing God , who is King of Kings , & whose word needes no confirmation ? This must make vs al to labour for knowledge , & for faith , and for the power of religion : but , if we wil remaine stil in our ignorance , and neuer labour for knowledge , then shall these seruants of God that beleeued in the olde Testament , stand vp and witnesse against vs at the day of iudgement : for , they had not such meanes as we haue , and yet they became most faithfull witnesses . Secondly , this must teach vs to be careful , that as in word we professe Christ , so indeed we may confesse him , expressing the power of his grace in vs. For , by this true confession of Christ , we are made his witnesses : but when wee confesse Christ in word onely , and yet in life & practice denie him , then we are vnfaithful witnesses ; for , we say & vnsay . In an earthly court , if a mā should one while say one thing , & another while another thing , he would not be accepted for a witnesse , but rather be excepted against , as altogether vnworthy ; and so would prooue a discredit to his friends cause , & a shame to himself : so it is with vs in Christs cause ; if we professe in word , & deny indeed , we discredit Christ and his profession , & shame our selues for euer . And therfore we must be carefull not only in word and iudgement , but in life & conuersation , to make a true & constant confession of Christ and of his truth . And thus much for the exhortation . Now followeth the 2. point to be obserued in this verse ; namely , the manner how Gods Church & people may put in practice this worthy exhortation of the holy Ghost , To be constant in the faith . And this consists in three duties : 1. They must cast away that which presseth downe : 2. They must cast away that sin that hangeth so fast on ; or sin which so readily doth compasse vs about : 3. They must run the race that is set before them , with patience . Whosoeuer in Gods Church either Iew or Gentile , can performe these 3. things , shall be able no doubt to follow the counsell of the holy Ghost , & cōtinue cōstant in the faith vnto the end . Of these 3. in order . The 1. thing then to be done , is this , We must cast away that which presseth down ; or thus , Cast away the waight , or burthen ( for so much the word in the originall signifieth ) euen that burthen which so presseth down the poore Christian , that he cannot goe on forward in the course of godlinesse and Christianity . By burthen or weight , here we must vnderstand 5. things : 1. The loue of this temporall life : 2. Care for earthly things : 3. Riches & temporal wealth : 4. Worldly honour & preferments : 5. Worldly delights and pleasures . All these are things which lie heauy on mans soule , as weighty burthens which presse it downe , especially then when the soule should lift vp it self to seek heauenly things . So in the Parable of the Sower , riches , pleasures , & cares for the things of this life , are called thornes , which choake the word of God in a mans heart , and make it vnfruitfull . And , surfetting & drunkennes , are said to be things which oppress the heart , and make it heauy . And , easie it were , to shewe by many testimonies , that all these fiue things do press down the heart ; especially then , when it should be lifted vp in the seeking of heauenly things . Now in this , that these 5. things are waighty burdens , we may learne ; first , what is the cause , that in these our daies , euery where the Gospel of Christ , being published , preached , & expoūded , takes so little place in mēs hearts ; whether we regard knowledge & vnderstanding , or affection and obedience . For , Gods word , is a word of power , mighty in operation : how comes it to passe then , that the ground is barren , where it is cast ? why makes it not men learned & religious ? Ans. Surely , in euery place where the word of God is preached , especially among vs , these fiue things possess the hearts of men , & exercise all the thoghts of the minde , and affections of the heart . From whence it commeth to passe , that after long preaching , there is little fruit , or profit ; either for knowledge , or obedience : for , where the heart is pressed downe with the waight of these earthly things ; there the word of God can take no place , nor bring forth fruit . And , this is generally true among vs ; though we heare Gods word from year to year , and thereby might increase in knowledg , & obediēce , if we would ; yet in many , there is little shew of either : and , the cause is in these worldly cares , which take place in our hearts . For , this is a most certaine truth , that so long as our hearts are addicted to the greedy seeking after these earthly things , honour , pleasures , &c. so long will the ground of our hearts bee barren . The good seed of Gods word may be sowen therein ; but , little fruit shall come thereof , saue briers and weeds : which will increase our damnation . Again , whereas the loue of tēporal life , & care of earthly things , &c. are sore burdens pressing downe a mans heart from heauen to earth , and making it heauy , and sad , and dead in regard of all spirituall exercises and contemplations . Hereby we are taught , oftentimes to giue our selues to eleuate and lift vp our mindes and hearts to God , partly by meditation in his word , partly by inuocation on his name , and partly by thanksgiuing . And , to doe these things the better , we must remember to set apart some speciall time euery day , for this speciall worke ; so as we may say with Dauid , Psal. 25.1 , Lord , I lift vp my heart vnto thee , Dauid was well acquinted with this exercise , and so was Daniel : for , both of them vsed this , as we may read , Psa. 55.17 . Euening and morning ( saith Dauid ) and at noone wil I pray , & make a noyse . And Daniel vsed to pray vnto God 3. times a day ; wherein , he would heartily & vnfainedly call vpon God , with thanksgiuing . And , great reason we should do so ; for , wee liue in this world , wherein are innumerable waighty things , which press down our hearts frō looking vp to heauen : & therfore , we must often practice our selues in holy meditatiō & prayer vnto God ; that so we may lift vp our soules vnto God , from the things of this world . To vse a fit cōparisō , we know that those who keep clocks , if they would haue the clock stil going , must once or twice a day winde vp the plūmets which cause the wheels to go about ; because they are still drawing downward : Euen so , seeing our hearts haue plummets of lead , which are worldly cares and desires , to press them down , from seeking vp to heauen ; we must doe with our hearts , as the clock-keeper doth with his plummets , winde them vp vnto God euery day : & , for this ende , must set apart some particular time to do the same , in holy duties . Why doth God command the 7. day to be sanctified , and set apart , from all bodily exercises , & worldly cares ? vndoubtedly , it is for this end ; to cause men to eleuate their hearts from all wordly things , to seeke the things aboue : else , if the minde should be alwaies pressed down with worldly cares , it could neuer attain to heauēs ioys . He that hath not cōsciēce on the Lords day , to lift vp his heart to heauen , by prayer , and hearing Gods word , with meditation theron ; cannot possibly haue any soundnes in religion , nor his heart firmely settled on heauenly things . Thirdly , whereas the holy Ghost saith , That the Hebrewes must cast away the weight that presseth downe ; Here wee are taught , in what manner , and how farre forth wee must vse the things of this life : as riches , honours , and lawfull pleasures ; yea and all temporall blessings whatsoeuer : namely , so farre forth , as they will further vs in the course of religion , and in the exercises of godlinesse , and vertue ; and no further : But ( finding by experience , that these temporall things be a burden vnto vs , pressing vs downe , and making vs vnfit for spirituall exercises ) we must leaue thē , and abstaine from them . This is that moderation , which we must vse in temporall things : for , the maine ende that euery man must propound to himselfe in all things , is this ; That God may bee glorified . Now , that a man may glorifie God , it is necessary that hee should walke in the waies of godlinesse , and of true religion . Therefore , looke as riches and worldly commodities may further vs in Christian religion , and godlinesse ; so farre forth must wee vse them , and therein giue glory to God : but , when they hinder vs therein , then we must leaue them , and cast them off . The Mariner that is vpon the sea in a great tempest , seeing his ship too sore laden , will cast out any of his commodities ; first , that that is the heauiest , and at last ( if neede bee ) the most pretious iewels that bee in his ship , before he will see it lost : Euen so must wee doe in the sea of this world , when wee see riches , honours , and lawfull pleasures , to make vs vnfit & vntoward for the exercises of pietie , and religion ; then away with them , wee must cast them off , how deare soeuer they be vnto vs. And thus much for the first duty . The second duty that we must performe , for constancy in religion , is this ; wee must cast away the sinne that hangeth so fast on : or , as the words will better beare , We must cast away the sinne , that is so fit , or so ready to compasse vs about euery way . By sinne here , wee must not vnderstand actuall sinne , the practicing of vngodlinesse in life and conuersation ; but , originall sinne , which is the corruption of nature , in which men are conceiued and borne . Now , this originall sinne , is said to be ready to compasse vs about ; because ( as Paul saith of himselfe ) when a man would doe good , it causeth euill to be present with him ; so as that good thing which he would doe , that he doth not : but the euill which he would not doe , that doth he . And , it is said to compasse vs about ; because , whatsoeuer in heart a man doth desire , or affect , or purpose to do , this originall sinne doth corrupt and defile the same vnto him : and , whatsoeuer in action a man would bring to passe , it doth likewise pollute it . By reason whereof , it comes to passe , that we may truly say , that all the thoghts , affections , wills , and purposes , yea and euery action of Gods children , are all mixed and stained with the corruption of this sinne . So that this hinders Gods deare seruants and children , that they cannot goe on in the course of godlinesse and christianity , as they would ; but , either they fall in their iourney many times : or , if they stand , yet they doe often stagger , and goe very faintly and haltingly forward . From this that the holy Ghost saith , Originall sinne compasseth the beleeuer about , we are to obserue and learne sundry points . First , this serueth notably to confute some errors maintained and vpheld by the Church of Rome : for , they say , that after a man is regenerate by Gods spirit , there is nothing in him that God can iustly hate ; and , they doe curse all other , that holde the contrary . Now , to ratifie this their doctrine , that original sinne , after regeneration , is not sinne properly ; They say , that after regeneration , it is no more sinne , than Tinder is fire ; which in it selfe is no fire , but very apt and fit vpon the least occasion , to be set on fire . But , this opinion is here ouerthrowen , by this that the holy Ghost saith ; That the beleeuing Hebrewes , that is , Gods Church must cast away this sinne . Where it is plain , that after regeneration , whereby a man receiueth the spirit of sanctification , and adoption , hee hath sinne in him ; for , this sinne is most apt and ready to hinder him in the course of Christianity and godlinesse . Now , if sinne were not properly sinne , it must lose it owne nature and quality ; and , if it had lost it proper quality , it would not be so ready to hinder a man in the course of godlinesse , both in thought , wordes , and deedes . So that here it is manifest and plaine , that in a regenerate man , there is sinne properly : And , howsoeuer hee be free from the guilt and punishment of sinne ; yet the corruption remaineth still in him , though greatly weakened through Sanctification . Againe , here obserue , that the opinion of many men concerning their sanctification , is erroneous : for , some there be , who haue thought that a man might be perfectly sanctified in this life , and haue originall sinne quite abolished . But , this is most false : for , this Church of the Hebrewes had as worthy men in it for godlinesse , and sanctification , as any are in these daies ; yea , and the author of this Epistle was ( no doubt ) a man that had receiued a great measure of sanctifying grace : yet , including himselfe among them , he exhorts the Hebrewes thus ; Let vs cast off the burden , and sinne , that is so ready to compasse vs about . What! had the Apostle , & these Christians sinne in them ? Yes , or else the holy Ghost would neuer bid them cast it off : for , it were a vaine thing , to bid them cast off that which they had not . Therefore , they were not perfectly sanctified ; as indeede no man euer was , or shall be , in this life , Christ onely excepted . Wee must not maruell at this , that no man is perfect in this life : nay , we must rather maruell at this , that God hath giuen to any of vs , any droppe of sound grace , beeing such miserable wretched sinners as we are . The Lord himselfe hath giuen many reasons , why men should not bee perfect in this life . As first : If a man were perfectly sanctified in this life , then were hee perfectly iust and righteous in himselfe euen before GOD , and so should be saued ; yet not by free grace and mercy alone in Christ : and thus should Christ not bee a whole and alone Sauiour ; but onely a meanes to conuay into a man that sauing grace whereby a man should be saued . But Christ is our whole and onely righteousnesse , whereby wee are iustified and saued ; and this may our corruption teach vs , which stil remaines in vs , not quite mortified till the houre of death . Secondly , whatsoeuer grace we receiue of God , it comes by meanes of faith , which GOD worketh in vs : And looke how it stands with vs in regard of faith , so is it with vs for all other graces . But , faith in the best beleeuer is imperfect in this life , and mixed with much doubting ; and therefore all other gifts and graces which come by faith , as righteousnesse , repentance , and sanctification , are also imperfect in this life . From this , that sanctification in this life is imperfect , we learn ( for the ouerthrowing of another error of the Church of Rome ) that no man can stand at Gods tribunall seate , iustified by inherent iustice or righteousnesse . For , that which wee call Sanctification , the Papists call the Iustification of a sinner ; making two parts of iustification : the first , whereby a sinner of an euill man is made good ; by the pardon of sinnes , and the infusion of inward righteousnesse , standing in hope and charity especially : And the second , wherby of a good man , one is made better , and more iust : and this they say , may proceede from the merite of a mans owne workes of grace ; and hereby they hold a man stands righteous before God. But looke how it standes with grace in vs in this life , so likewise shal it stand with the same graces at the last day ; if they bee imperfect now , and so not able to iustifie vs before GOD , they shall also be found imperfecte then to that purpose and effecte ▪ But now they are imperfect , as hath beene shewed , and therefore cannot then stand for our righteousnesse ; vnlesse we will imagine that God will then accept of an imperfect Iustice. Wherefore , their Doctrine is erroneous , & a doctrine of all terrour and desperation : for , who dare aduenture the saluation of his soule vpon his owne righteousnesse ? Wee denie not , but that God accepteth of our sanctification ; yet not as the matter of our iustification vnto life : that onely is the obedience and righteousnesse of Iesus Christ , accepted of God for vs , and made ours by faith ; for , that alone is aunswerable to the rigour of the Law. Thirdly , this also sheweth the errour of those , who hold that concupiscence or originall sinne , is not a quality , but an essence or substance liuing and subsisting by it selfe . For , here wee see a plaine difference betweene a mans body and soule , and originall sinne that compasseth them ; else the holy Ghost would not bid vs to cast off this sinne : for , that which is of the substance of man , cannot by man bee cast off . And to make this more plaine , we must knowe , that in man descending from Adam , there be three things : 1. The substance of his soule and body : 2. The powers and faculties in them both . 3. The corruption or bad disposition in those powers and faculties , whereby a man is vnconformable to the will of his Creator , and prone to that which is euill . And this third thing is it , which is here spoken of , different from mans substance and faculties ; and so is not a substance in man , or mans nature corrupted , but an ill disposition therein . Fourthly , hence also wee learne , what a regenerate man doth most feele in himselfe ; namely , originall sinne , the corruption of his nature : for , that hangs on fast , and hinders him in the practice of all good duties . This , Paul knew well ; and therefore confesseth , that hee saw another Law in his members , rebelling against the Law of his minde , and leading him captiue vnto the Law of sinne , which was in his members , Rom. 7.23 : This caused him to leaue vndone the good which he would haue done ; and to do the euill , which he would not doe , Verse 19. And Dauid felt the same thing when he saide ; I will runne the way of thy commaundements , when thou shalt enlarge my heart . Why doth Dauid speak of the enlarging of his heart ? Surely , he felt in himselfe this originall sinne , which did streicten his good affections , so as hee could not put them forth so much as hee would toward the Law of God. And when hee saith , Psal. 51.12 , Stablish me oh Lord by thy free spirit ; he would giue vs to vnderstand , that by originall corruption hee was restrained of his Christian liberty , and hindred in all good affections , holy actions , and heauenly meditations : which causeth him to pray for liberty and freedome by the spirit . So that it is plaine , the seruant of God feeles this corruption , clogging and hindering him from all good duties . 1. This serues to admonish all secure persons , which neuer felt sinne to bee a clogge or burthen vnto them , of their fearfull and dangerous estate . For , to euery childe of God , originall corruption is a grieuous burthen . Now , conferre with a natural man , and aske him what imperfections and wants he feeles in himselfe : his answer is ; he neuer was hindered by any corruption in all his life : he neuer felt doubting or want of loue either to God or to his brethren : he feeles no pride of heart , no guile or hypocrisie , nor vaine-glory , &c. If wee take these men vpon their words , they are Angels among men : but indeede they are blinde and ignorant , and wonderfully deceiued by Satan : for , all Gods seruants in this life doe continually bewaile the corruption of their nature , crying out against originall sinne , that it hinders them in doing the good things which they would doe ; and causing them to doe that euill which they would not . These men therefore , that are neuer troubled with corruption , but ( to their owne thinking ) haue grace at will , are in a fearefull case , their mindes are still blinded , and their hearts hardned ; they are dead in sin , abiding in darknesse vnto this houre . And if they goe thus on to death , they shall finde that sinne will vnvizor himselfe , and then they shall knowe what sinne meanes , and finde the terrour , and feele the burthen of it when it is too late ; like the foolish virgines that knew what the want of oyle meant , when the doores were shut . Secondly , this shewes vnto vs , what is the state and condition of the childe of God in this life ; He is not heere a Saint feeling no corruption , perfectly sanctified & freed from all sinne : but such a one as feeles the burthen of corruption , hindering him in his Christian course ; vnder which hee sighes and groanes , labouring by all good meanes to bee disburthened , and to cast it off . It is indeede a matter of great comfort for a man to feele Gods graces in himselfe ; as faith , loue , repentance , sanctification , and such like : but no childe of GOD can alwayes or alone feele the comfort of grace ; most commonly hee shall be troubled with sinne , if he be Gods childe . Now , if feeling it , hee dislike himselfe , and striue to bee eased of it , this is a sure argument of his happy estate . Fiftly , this commaundement to cast away sinne that presseth downe , teacheth euery childe of GOD to labour earnestly for the gouernment and direction of Gods spirit : for , wee haue within vs originall corruption , that like an armed man besets vs about , and hindereth vs in euerie good thing wee take in hand . Wee must therefore pray vnto GOD daily , that hee would guide vs by his good spirit : for , by reason of the corruption of our nature , and the deceitfulnesse of sinne , wee shall vtterly faile , vnlesse Gods spirit gouerne vs , both in the thoughts of our hearts , in the words of our mouthes , and the actions of our liues . This , Dauid knew well , and therefore prayeth to the Lord for his good spirit , to leade him into the Land of Righteousnesse . Psal. 143.10 . Lastly , seeing wee haue this corruption of nature in vs , wee must keepe our hearts with all diligence , and set watch and ward about them . So Salomon saith : Counterguard thy heart my sonne , Prouerbs 4.23 . Why doth Salomon giue this commandement ? Surely , for special cause : for , euery man while he liues on earth , is compassed about with his owne corrupt nature ; which like a home-borne traytor seekes to deliuer the heart into the possession of Satan , and so to defraud God of his right . Againe , the heart is mans Treasury , from whence come all actions good and badde : now , if it bee well kept and guarded , the Lord will dwell in thy heart , and thence will proceede the issues of life : but , if it bee left open , for corruption to enter and take place ; then is it made an habitation for the diuell . If a citie were besieged about by bloody enemies , the inhabitants thereof would set watch and ward in euery place , to keepe out the enemie : so , wee hauing originall sinne , as a fierce enemie compassing vs about , for to work our destruction some way or other , must labour to haue our hearts guarded with a watch of grace , that our corruption may not let in Satan there to dwell , or to haue any abode . But ( will some say ) how shall we get a watch that may thus keepe our hearts ? Answ. Wee must labour that the word of God may dwell plentifully in our hearts ; and there , as the scepter of Christ , to be held vp by the grace of faith , ruling our wills and affections , & bringing into subiection euery thoght , to the obedience of Christ. In such a heart Christ dwells , who is stronger than Satan : and , here can neither corruption set open the doore to Satan , nor Satan enter , but all things are in safetie . Also , the actions that proceede hence , shall be the issues of life , beeing holy and pleasing vnto God. And thus much of the second point . The third duty to bee performed for our continuance in the faith , is this : Wee must runne with patience the race that is set before vs. In these words the holy Ghost borroweth a comparison from the games of men that did runne a race : and thus we may conceiue it ▪ The race that the Holy Ghost propounds vs to runne , is the race of Christian Religion : the parties that must runne in this race , are all Christians , men or women , high or lowe ; not one excepted : the price and crowne for which we runne , is euerlasting glory : the iudge of the runners is the Lord himselfe , who hath appointed this race vnto euery Christian in this life ; who also , will giue the reward to euery one that runneth well . In this comparison , wee may obserue many good instructions : First , in that Christian religion is compared to a race ; We are taught , that euery one that professeth religion must goe forward therein , growing in knowledge , faith , piety , and in euery grace of God. He that runnes a bodily race , must neither stand still , nor goe backward ( for , then then he shall neuer get the price ) but , still goe forward to the race ende : So must euery Christian goe forward in grace , following hard towards the marke , for the price of the high calling of God. If wee care not for eternall life , then we may take our ease , and let grace alone ; but , if wee tender our owne saluation , wee must goe on in the graces of religion , as a runner doth goe forward in his race . This beeing wel obserued , would rowze vp our drowzie Christians , that make no progresse in religion . Secondly , this resemblance of Christianity to a race , teacheth vs al to striue to go one before another in knowledge , faith , and holy obedience : thus runners doe , that run a bodily race . Also in the world , the manner of men is , to labour and striue to goe one before another in riches , preferment , in fine apparell , and in all bodily delights : now , shall men striue to bee first in these transitory things , and shall wee neglect our duty about these spirituall graces ? wherein , the more we excell , the more acceptable wee are to God , and shall bee more glorious in the world to come . Thirdly , seeing Christianity is a race , wee must remember to be constant therein , till we come to the ende of our faith ; euen the saluation of our soules . It hath beene the manner of our people , to turne in religion with the State and Time ; and yet , to this day many thousands come to our assemblies , that would turne to Popery , if that abhomination should be set vp againe : for ( say they ) It was a merry world , when that religion was vp . But , this is not the property of good runners : If wee would haue the crowne of life , we must hold true religion constantly vnto the death . Lastly , like good runners we must minde our way ▪ and haue our hearts set vpon the ende of our race ; which is , euerlasting life . Each ordinary traueller , is very inquisitiue of his way , and all his care is to goe the neerest way he can to his iourneys ende . Behold , wee are trauellers , and our iourney is to heauen ; we must therefore endeauour to goe the straightest way we can , to come to life euerlasting : neither must we make delaies in this way , but vse all helpes to further vs herein ; for , the matter is of great importance whereabout we goe . Here some will say , We like this well ; but , true religion hath alwaies many enemies , and fewe hearty friends : besides , if a man run this way , hee must runne alone , and suffer also many crosses and reproaches . Answ. This is most true : and therefore the holy Ghost addeth ; That wee must runne this race with patience : We must not be discouraged because of these crosses and afflictiōs ; but labour with patience to beare that part of affliction , what euer it bee , that shall light vpon vs in our iourney . This is Christs counsell to his Disciples , Luke 21.19 . Possesse your soules in patience : as if hee should say , If you would saue your soules , you must labour to beare all crosses that fall on you , with patience . In the parable , Luk. 8.15 , They that receiue the seed in good ground , are they , which with an honest and good heart heare the word , and keepe it , and bring forth fruite . But how ? with patience . Euery one that heares Gods word , & makes conscience thereof , shall haue enemies to scoffe , and mock , and to afflict him ; which the diuell sets a-worke , to hinder the growth of the word in his heart : but , must he therefore cease to bring forth fruite ? no , hee must bring forth fruite with patience . And so must we doe in the race of true religion : for , crosses , afflictions , and mockings will come ; but these stormes must not turne vs backe : nay , the more they beate vpon vs , the more must we arme our selues with patience , by which wee shall be able to beare them all . And thus much for this third duty ; as also of the exhortation vnto Constancie in the faith , after the example of all these godly Fathers . FINIS . The Printers Aduertisement . CHristian Readers , in most part of these printed Books , yee shall finde the faults heereunder set downe , already amended to your hands : onely , in some fewe of the Copies ( wherein they past vs , vnespied ) they had neede to be corrected with your Penne : viz. Page 160 , line 20 , sinne for sonne : p : 358 , line 24 , they iolly for the iolly : p. 359 , line 30 , Ismael for Israel . And in all the Copies , there is a vvrong Title escaped in the Page 384 , viz. Moses faith , for Moses Parents faith . Notes, typically marginal, from the original text Notes for div A09376-e150 Exod. 33.15 . 1. Cor. 10.6 Heb. 10.38 2. Cor. 5.7 1. Pet. 1.9 Gal. 3.3 2. Tim. 4.10 1. Ioh. 3. ●● Heb. 6. 1. Pet. 1.7 Phil. 5.14 . Luke 1.79 . a Ier. 22.15 &c. to the end . b 1. King. 11.11 1. Sam. 2.30 . Psal. 37.4 . Heb. 11.5 . Verse 10. Verse 24. &c. Heb. 12.39 Notes for div A09376-e1130 The Coherence . Verse 1. Math. 3.17 . Acts. 4.12 . Psal. 16.6 . Math. 12.36 . Gen. 1.31 . Gen. 2.25 . & 3.21 . Iohn . 1.3 . Notes for div A09376-e5780 Rom. 5.1 . Apoc. 21.27 . Chap. 12.24 ▪ Genes , 4.10 . Psal. 56.8 . Habbak . 2.11 . Eccles. 10.20 . Psal. 116.115 . Luke . 21.19 . Reu. 6.10 . 2. Example , Henoch . Verse 5. 1. Cor. 15.20 . 1. Cor. 15.20 . 2. Kings . Genes . 3.19 . Gen. 5.24 . Verse 6 : Genes . 5.22 . Amos 3.3 . Gen. 17.1 . Psal. 116.9 . Genes . 24.40 . Genes . 50.20 . Genes . 39.9 . Acts. 15.9 . Psal. 2. Micha . 6.7.8 . 2. Timoth. 3.16.17 . 1. Timoth. 4.4.5 . Deut. 17.17 , 18.19 . Psal. 2. 1. Timoth. 3.2 , &c. Exodus 20. Math. 7.12 . 1. Cor ▪ 10.31 . 1. Cor. 14.26 . 1. Cor. 10.24 . Gen. 22. Exod. 11.2 . Math. 11.29 . Iohn . 13.13.14 , 15. Heb. 4.16 . & 7.25 . & 10.22 . Psal. 10.11.12 13. Esay 36.18.19 &c. Esay 28.15 . Psal. 14.1 . 1. Iohn 2.23 . Tit. 1.16 . 1. Timoth. 5.8 . Malach. 3.14 . Psal. 73.13 , &c Verse 17. Verse 1. Verse . 28. Psal. 116.11 . Verse 11. Verse 12. Psal. 31.19 . Luke . 16. Psal. 139. Iohn 8.41 , 44. Rom. 6.20 . Psal. 17.14 . Luke 16.25 . Luke 4.6.7 . Iohn 8.44 . Gen. 3.4.5 . Notes for div A09376-e19910 3. Exsample of Noah . Commaundements 3. & 4. 1. Kings . 6.15.16 . 1. Thess. 2.20.21 . 2. Cor. 12 ▪ 2 1. 2. Cor. 2.15.16 . Notes for div A09376-e51750 2. Cor. 3.18 . Deut. 32.33 . Gen , 18.19 . Gen. 24.63 . Ioh. 8.56 . Gen. 12.8 . & ●2 . 9 . & 33.10 . 1. Sam. 15.23 . Isay 66.3 . Prou. 30.8 . Psal. 1.2 . Luke 2.51 . Phil. 4 11. Exod 20.12 . 2. Tim. 2 . 2● . Notes for div A09376-e64240 Num. 21.8.9 . Gen. 20.7 . 2. Chro. 32.31 . 1. Pet. 1.16 . Leuit. 10.1.2 . Iohn 3.16 . Math. 8.9 . Notes for div A09376-e69790 Num. 6.23 . Luke 24.50 . Leuit. 19.31 . Isa. 8.19.20 . Math. 1. Gen. 33.3 . Notes for div A09376-e72490 Gen. 18.17.18.19 . Amos 3.7 . Notes for div A09376-e74770 Luke 16. Notes for div A09376-e75940 Isa. 6.11 . Exodus 2.3 . Exod. 2.3 . 1. Sam. 10.23 . 1. Sam. 16.12 . 1. King. 8.3 . Psal. 110.2 . Psalm 16. Phil. 3.14 . Math. 21.19 . Gen. 18 . 3● . Philip. 1.10 . Eccles. all ouer . Titus , 1.15 . Math. 19.24 . Dan. 5.1.3 . Mat. 5. 1. Pet. 4.14 . Mat. 19.29 . Philip· 28 , 29. Math. 5.11 . Exod. 3 . 1● . Exod. 11.8 . Dan. 9. Psal. 42.11 . Gen. 5.22 . Gen. 39.9 . Exod. 12.27 . Exod. 23.18 . Leuit. 3.4 . 2. Chr. 35.12 . Exod. 12.13 . 1. Cor. 5.7 . Math. 26.18 . Luke 22.7 , 11. Math. 26.28 . 1. Cor. 10.4 . 1. Cor. 5.7 . Luke 22.49 . Numb . 21. Verse 8. Isay 37.26 . 1. Cor. 10.4 . Numb . 20.11 . Ezek. 9.4 . Psal. 32.7 . Notes for div A09376-e84390 Exod. 14 11 , 12. Exod. 14. ●● ▪ 2. Kings 9.35.36 . Acts 12.23 . Isa. 54.17 . Notes for div A09376-e86050 Genesis 17.2 . and 18.18 . Ephe. 6.16 . Psalm . 3.6 . Iosh. 6.20 . Notes for div A09376-e86920 Ephe. 2.12 . Gen. 17.27 . Exod. 18 . 1●.12 . Iude 4. Deut. 29.19 , 20. Hebr. 12 , 1. Math. 1.5 . Iosh. 2.20 . Iosh. 29.10 , 11. Iosh. 2.11 . Marke 10.17 . Iosh. 6.22 . Heb. 6.17.18 Ioh. 2.18 , 21. Gal. 4.22 . Notes for div A09376-e90120 Iudges 6.12.14.16 . Notes for div A09376-e91280 Math. 8.3 . Gen. 14. 1. Iohn 3.7 . Pro. 20.7 . 1. Cor. 6.9 . Math. 7.12 . ● . Rom. 13.7 . Ephes. 3.20 . Psal. 21.3 . Acts 12.4 . Deut. 20.2.3 . Notes for div A09376-e94140 ● . Kings 17. 2. Kings 4. 1. Cor. 15.20 . Notes for div A09376-e94470 Acts 17.28 . Cant. 8.6 . Exod. 32.32 . Iohn 1.12 . Notes for div A09376-e99000 Heb. 4.2 . Rom. 15.4 . Exod. 14.20 . Isa. 43.9.10 , 12 Dan. 6.10 . 
A09432	----	A godly and learned exposition of Christs Sermon in the Mount: preached in Cambridge by that reuerend and iudicious diuine M. William Perkins. Published at the request of his exequutors by Th. Pierson preacher of Gods word. Whereunto is adioyned a twofold table: one, of speciall points here handled; the other, of choise places of Scripture here quoted Perkins, William, 1558-1602. 1608 Approx. 1779 KB of XML-encoded text transcribed from 292 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09432 STC 19722 ESTC S113661 99848892 99848892 14013 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09432) Transcribed from: (Early English Books Online ; image set 14013) Images scanned from microfilm: (Early English books, 1475-1640 ; 1459:05) A godly and learned exposition of Christs Sermon in the Mount: preached in Cambridge by that reuerend and iudicious diuine M. William Perkins. Published at the request of his exequutors by Th. Pierson preacher of Gods word. Whereunto is adioyned a twofold table: one, of speciall points here handled; the other, of choise places of Scripture here quoted Perkins, William, 1558-1602. [6], 552 [i.e. 556], [20] p. [Pr]inted by Thomas Brooke and Cantrell Legge, printers to the Vniuersitie of Cambridge, [Cambridge] : 1608. Pages 87, 165, 169, 290 and 430-31 misnumbered 77, 147, 165, 196 and 410-11. Signatures: [par.]⁴ A-2N 2O⁴. Imperfect; torn and stained. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermon on the mount -- Commentaries -- Early works to 1800. Sermons, English -- 17th century. 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 Emma (Leeson) Huber Sampled and proofread 2004-08 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A GODLY AND LEARNED EXPOSITION of CHRISTS Sermon in the Mount : Preached in CAMBRIDGE by that Reuerend and iudicious Diuine M. WILLIAM PERKINS . Published at the request of his Exequutors by TH. PIERSON Preacher of Gods word . Whereunto is adioyned a twofold Table : one , of speciall points here handled ; the other , of choise places of Scripture here quoted . Matth. 17. 5. This is my welbeloued Sonne in whome I am well pleased , heare him . PRINTED BY THOMAS BROOKE AND CANTRELL LEGGE , Printers to the Vniuersitie of Cambridge . 1608. TO THE RIGHT HONOVRABLE , OLIIVER LORD St. IOHN , BARON OF BLETSO , his very good Lord , Grace and peace . THe sacred Scriptures ( Right Honourable ) are so plainely styled by the spirit of truth to be all and wholly a righteous , b perfect and c pure , yea most d pure , that it must needes sauour of the spirit of Antichrist to iudge any part thereof ( as the Papists doe ) vnmeete for Gods people to be acquainted withall . And yet I doubt not but that on our behalfe for some respects , a kinde of preheminence may be yeilded to some parcels of Scripture aboue others , without any derogation therefrom - : els the e Apostles should haue wronged Moses and the Prophets , by preferring the Gospel farre before them in glorie and euidence . And therefore as Paul gaue a speciall charge to f Timothie of his parchments aboue his bookes , as beeing , though not for matter more pretious , yet for present vse at least , more expedient : so may our hearts , embracing with reuerence the whole truth of God as pure and perfect , in regard of fitnesse to our peculiar estate , cleaue more nearely to some portion thereof then vnto others : for seeing herein is both milke and strong meate , who will doubt , but that according to our age and growth in Christ we should affect ? But I may not here dilate of this difference of Scripture , and therfore will come directly to that portion of it , Christs Sermon in the Mount , which is here explaned in this Commentarie ; endeauouring briefly to shew some notes of eminence in these three Chapters , for which they deserue among all the Lords Worthies to haue the name of the first three . And to omit the Author hereof , though Iesus Christ the Sonne of God , because the g whole Scripture was giuen by inspiration from the same spirit ; as also his preparation hereunto ( though extraordinarie ) by h prayer to God the whole night before , which must needes import some consequence of great importance ; I will onely point at the manner of penning this Sermon , and the matter which it containeth . For the first : when the beloued Apostle saith of Christs sayings and doings , that many things were not written , and yet some things were written for the ground and confirmation of our faith , none ( I hope ) will denie , but these things which were written , were by the H. Ghost iudged more behoouefull for the Church , thē those which were omitted , whence by good collection it will follow , that things more largely penned were also deemed the more expedient : for why should the holy Ghost in penning be more copious , vnlesse the things propounded were ( to vs at least ) more pretious ? Now search the holy records of Christ throughout , and see what Sermon is so fully registred as this is ; vnlesse it were his i consolation vttered to his Disciples , with his prayer vnto his Father a little before his passion : This beeing his welcome to them into their Apostleship , and That , his farewell at his death . But to come to the matter it selfe . This Sermon containeth 12. seuerall heades of Doctrine , answerable indeede to the number of the 12. Apostles , to whome it was principally intended , vpon their calling to that office , although I dare not say , particularly to be applied part to person , but rather generally the whole to euery one ; vnlesse it may be , in the last parcell by the great ruine of the house vpon the sandes , Christ had a speciall ayme at the fearefull fall of Iudas that betraied him . Now the first of these concerneth mans chiefe good in true happinesse , which is here so plainly declared in eight seuerall rules , as they lead euery man hereto , and giue the child of God most comfortable assurance hereof , euen in his greatest miserie . The second doth more peculiarly respect the function of the ministerie , the ordinarie means of attaining the former happines . The third restoreth the morall law to his true sense and meaning , which the Iewish teachers had shamefully peruerted , so as now wee may make straight steps vnto our feete in the way of obedience . The fourth directeth vs in the right manner of doing good workes , by speciall instance in these three , Almes , Praier , and Fasting , wherein the hypocriticall Pharisies had spent much labour in vaine . The fist prescribeth that moderate care and desire of earthly things , which doth stock vp couetousnesse , the root of all euill . The sixt reformeth the practise of rash iudgement , for the better euidence of humilitie in our selues , & of loue vnto our brethren . The seauenth prescribeth ministeriall discretion , in the dispensation of the holy things of God , for the pure keeping of the things themselues , and the safe-beeing of the dispensers thereof . The eight doth notablie incourage vs both by precept and promise , to the holy exercise of praier and inuocation . The ninth doth furnish vs to the practise of iustice and equitie in our ciuill conuersatiō . The tenth doth effectually vrge vs vnto care of our saluation , by walking in the straite way of life , and shunning the broad way that leadeth to destruction . The eleuenth doth forewarne vs of false teachers , who bee the maine seducers out of the way of life . The twelfth and last , with the conclusion , doth knit vp all , perswading vs both by promise of happinesse eternall , and of securitie , most comfortable ; as also vpon perill of vtter ruine irrecouerable , with outward profession to ioyne answerable obedience , both in heart and life . Now all and euery one of these ( Right Honourable ) are of that importance in the life of a Christian , that none of them can be neglected of him that with comfort and safety would liue godly in Christ Iesus . For the better euidence whereof , I must referre your Honour , with the Christian Reader , to this godly and learned exposition ensuing ; wherin the reuerent Author , of blessed memorie , hath faithfully laboured vpon sound interpretation of the Text , to laie down wholesome instructions for the obedience of faith . My paines herein hath beene chiefly this , as neere as I could , out of mine owne and others notes , to commend vnto the publike view , the authors faithfull labours in his own meaning . Onely I haue here and there vpon good occasion ( though priuate to my selfe ) added some references in the margent vnto classicall popish writers , for such opinions as are herein charged vpon them . Mine interest for the publishing of this worke , I hope I shall approoue vnto any gainsayer . Now whatsoeuer it is , in all bounden dutie & seruice , I humbly commend it vnto your Lordship , and vnder your Honourable protection , to the houshold of faith . And because I doubt not of your diligence in the faithful and frequent perusall of it , I wil turne my perswasions towards you this way , into praier to the Almightie for you , that by the edifying of your faith , and other graces of God herein , you may more and more abound in the fruits of righteousnesse , inioying here much true honour , with long and happie daies , in the peace of our Syon , and the prosperitie of your familie , and in the ende eternall life through Iesus Christ. Your Honours to commaund , THOMAS PIERSON . Maie . 1608. A GODLY AND LEARNED EXPOSITION OF CHRISTS Sermon in the MOUNT . Math. 5. 1. And when he saw the multitude , he went vp into a Mountaine : And when he was set , his Disciples came to him . 2. And he opened his mouth , and taught them , saying , &c. IN this Chapter and the next , is contained Christs Sermon in the Mount , preached to his Disciples , and others that were conuerted vnto him among the multitude . Hereof I haue chosen to intreate , because it is a most diuine and learned Sermon ; and may not vnfitly be called the Key of the whole Bible ; for here Christ openeth the summe of the Old and New Testament . Before we come to the parts of this Sermon , three generall points are to be scanned , for the clearing of the doctrine following . First , the Time when this Sermon was preached ; to wit , in the second yeare of CHRISTS ministerie , vpon this occasion : when Christ a had wrought a miracle , in cu●ing the man with the withered hand , vpon the Sabbath day , the Scribes and Pharisies went about to kill him ; whereupon he departed from among them , and went into a Mount , where he spent the whole night in prayer . And when it was day , he chose the twelue Apostles : which done , he came downe into a plaine place neare to the Mount , where he wrought many miracles ; but because the people thronged about him to touch him ( for there went vertue out of him which cured them ) therefore he withdrew himselfe out of the throng into the Mountaine againe , and there preached this Sermon vnto his Disciples soone after their election ; no doubt for this ende , to teach them his will , and also to frame and instruct them so as they might become profitable teachers vnto others . II. Point . The scope and drift of this large Sermon : namely , to teach his Disciples , with all that beleeue in him , to lead a godly , an holy , and blessed life . Although this be euident in the text , yet the Popish Teachers haue depraued this ende and scope ; saying , that Christ herein propoundeth a new Law , farre more perfect then the Law of Moses : & also deliuereth new diuine counsell to his Disciples , which was not giuen in the Law or in the Prophets . But they erre and are deceiued : for Christs intent is to cleare the true meaning of Moses and the Prophets , which was corrupted by the false glosse of the Iewish teachers ; and not to adde any new Law or counsell thereunto , as b afterward will plainly appeare . Againe , there cannot be giuen vnto man a more perfect rule then Moses Law , the summe and scope whereof is , To loue God with all the heart , with all the soule , and with all the strength ; then which there cannot be greater perfection in a creature . We therefore vpon the consideration of this worthie ende , must labour to shew the greater care and conscience , to learne and doe the things propounded in this Sermon . III. Point . Whether is this Sermon the same , with that which is set downe by S. Luke , Chap. 16. v. 20. This question is necessarie , for if they be the same Sermon , then will the one giue great light vnto the other . Men indeede differ in iudgement touching this point : some say they are diuers Sermons ; others say they are one and the same : and that opinion is most likely . For first , they haue one beginning and one matter , the same order of preaching , and the same conclusion , as the comparing of them together will plainely declare . Secondly , this Sermon recorded by them both , was made vpon the election of Christs twelue Apostles , a little after the curing of the man with the withered hand . This is plaine in S. Luke , and may well be gathered from the doctrine of this Sermon recorded by c Matthew , wherein Christ instructeth his Apostles particularly in their office and calling : which he would not haue done , if he had not formerly called them thereunto . If it be said , that S. Matthew recordeth their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations ; that is , some things are set downe after , which were done before , and some things are set downe before , which were done after , as might easily be prooued by sundrie examples , and in the point in hand is euident : for the election of the Apostles is set downe by S. Matthew in his tenth Chap. vpon occasion of his recording their commission to preach : so that this circumstance of the Apostles election , doth notably prooue these Sermons to be one , S. Matthew setting downe the same more largely , and Luke more briefly . Their Reasons who hold them to be two distinct Sermons , are of no moment . They say , that the Sermon recorded by S. Luke , was made on the plaine ; this of Matthew in the Mountaine : that of Luke was made by Christ standing ; this of Matthew as he sate downe . Answ. But Luke saith not , that it was made by Christ in a plaine , or standing : onely this he saith , that Christ comming from the Mountaine stoode in a plaine place , and there wrought certaine miracles , and then preached : now all this might be done , and yet Christ might preach this Sermon in the Mount sitting , as S. Matthew saith : for the order of this storie is this . Christ beeing maligned of the Iewes , went into a Mount , and there praied ; after long praier , he chose the twelue Apostles , and then came downe into a plaine and wrought Miracles , but by reason of the throng which pressed about him to touch him , he went into the Mountaine againe , and there preached this Sermon to his Apostles , and others that followed him . Thus much in generall . Now we come to the Sermon it selfe : which containeth three parts . A Preface ; the Matter of the Sermon ; and the Conclusion . The Preface or preparation is contained in the two first verses of this Chapter , wherein are set downe diuers circumstances pertaining to the Sermon . As first and principally , the Author of it , to wit , IESVS CHRIST the Redeemer and Mediatour of mankinde , who in the making of this Sermon , must be considered two waies , euen as he is a Prophet : first , as the Minister of Circumcision for the truth of God , as the Apostle d speaketh : whereby thus much is signified , that Iesus Christ as he was man , borne among the Iewes , was vnto them a Prophet and Minister in his owne person , and with his owne mouth was to teach them the will of his Father : which thing was requisite for the accomplishing of Gods word , who had promised before to his auncient people by Moses , that he would raise vp vnto them a Prophet like vnto Moses , c whome they should heare in all things that he should speake vnto them : which prophesie was verified in this Sermon : wherein he manifested himselfe to be the Minister of Circumcision vnto them . Secondly , here we must consider Christ as a Prophet like vnto Elijah , and Elisha , who were as Fathers and masters to the rest of the Prophets : for herein he doth not onely teach beleeuers among the multitude , but his own Disciples also , who were afterward to make Disciples vnto Christ , and to build vp further them that did beleeue ; yea , this instruction of his Disciples , is the cheife scope of this Sermon . Secondly , here is noted the Place where this Sermon was made , to wit , a Mountaine in Galile : He went vp into a Mountaine . This place he chose for two causes : First , to auoide the throng that pressed about him , while he stoode on the plaine , to see him and to touch him , because f there went vertue out of him . Secondly , that he might haue a fit place , both for himselfe to sit and teach , and for his Disciples and the multitude attentiuely and orderly to heare and learne that wholsome doctrine which he deliuered . In this choice of the place , First , he sheweth great care and wisdome to maintaine outward order in the dispensation of his word : whereby he teacheth vs , that in all holy ministrations , outward order is to be kept , and conuenient places chosen , where the word of God may be reuerently and profitably both spoken and heard . Secondly , herein he sheweth speciall care to dispence his Fathers will when occasion was offered ; yea , he declareth his diligence herein : so as it is true , it was g meate and drinke vnto him , thus by teaching the people to doe his Fathers will. And this his practise must be a president and example to all Gods Ministers . They must not preach by constraint , but of a willing minde ; yea , they must reioyce and be glad when occasion is offered , that they may dispence the will of God vnto his people . This Paul meant in his straite charge to Timothie , that h he should be instant , and teach in season , and out of season : that is , take all occasions to teach the word ; following the example of Christ , who staied not , till he came to Ierusalem , or to some Synagogue , but hauing good occasion offered , taught the multitude in this Mountaine . Thirdly , here is noted that bodily gesture , which Christ vsed in this Sermon ; he taught them , not standing , but sitting , when he was set ▪ so when he preached in Nazaret , i he stood vp and read his text , and then sate downe , and preached vnto them . And when his Father and mother sought him at the feast , k they found him in the Temple ( sitting ) among the Doctors , and asking them questions : and beeing apprehended , he said to the multitude , l I sate daiely with you in the Temple teaching . Now Christ vsed to preach sitting , because it was the manner and custome of that Church so to doe : The Scribes and Pharises ( saith m Christ ) sit in Moses chaire , where he noteth their gesture in teaching and expounding the Lawe . Whereby we are taught to bee carefull in obseruing all seemely , commendable , and conuenient gestures , which are vsed in that Church , whereof wee are members . If any shall aske whether we may not preach sitting , as Christ did ? I answer : if it were the custome of our Church , we might lawfully doc it ; for these gestures be indifferent in themselues : but we doe it not , because our custome is otherwise . And so wee may say of preaching with the head couered , which is the manner vsed by the Ministers of the French Churches ; but we vse it not , because wee haue no such custome in our Church . Fourthly , here are noted the parties whom Christ taught , namely his Disciples ; for though he spake in the audience of the multitude , yet herein hee chiefly intended to instruct his Disciples : that is , all those whom he had conuerted by his former Ministerie , and among them principally the twelue Apostles , whom hee had newely chosen to become teachers of others . This circumstance must be well obserued , for as it helpeth to cleare some points in the doctrine following ; so it serueth notably , to proue and iustifie the Schooles of the Prophets , wherin some teach , and others heare and learne , for this ende , to furnish themselues with gifts , that afterward they may become good and able teachers in Gods Church : for what is this , but to followe the example of Christ , who in this place deliuereth doctrine and instruction to his twelue Apostles , the better to inable them to the faithfull discarge of their holy Ministerie . Lastly , in this Preface is noted Christs manner of speaking , in these words : And he opened his mouth and taught them , saying : which some doe take to signifie nothing else , but a full and euident kind of speech ; as if the holy Ghost had said , he spake with his mouth : as wee vse to say in English , I heard it with mine eares . But this phrase hath a further meaning , for as Paul willing the Ephesians , n to pray to God for him , that a doore of vtterance may bee giuen him , that hee might open his mouth boldly to publish the secrets of the Gospel , doth there make that opening of his mouth , a more speciall kind of speaking , and of farre more waightie matter , then his ordinary communication ; and as Elihu saying , o I will open my lippes , and will answer , doth thereby import , that his speech should be vpon due consideration , and sound knowledge : so the Euangelist saying , Christ opened his mouth , doth thereby meane , that vpon serious meditation vpon sundry points of heauenly doctrine , hee began to speake with liberty and authoritie , and to deliuer vnto them deep matter of waight and great importance : that this is the meaning , may appeare by the conclusion of this Sermon , where it is said , p the people wōdred at his doctrine , because he taught as one hauing authority : Doth Christ here open his mouth and vtter waightie points of doctrine in this Sermon ? then it standeth all Churches & people in hand , to open their eares , and apply their hearts to heare , learne , receiue , beleeue , and obey the same : this is that Prophet foretold by Moses , who must be heard q in all things that he shall speake : yea , whosoeuer will not heare his voice , must be cut off from among Gods people : and great reason , for if the word spoken by Angels stood stedfast , and euery transgression receiued a iust recompence of reward ; r how shall we escape , if we neglect so great saluation preached vnto vs by Christ ? Secondly , hereby all Gods Ministers are taught , by all godly diligence to seeke to furnish themselues for their holy ministerie , that they may bring serious and waighty matter vnto Gods people , and deliuer the same with that conuenient boldnesse and authoritie , which beseemeth Gods word . Thirdly , in Christs addressing of himselfe to speake , all persons must learne to make conscience both of silence and of speech : this wee shall doe , if by silence we close vp our lippes till wee haue iust matter to speake of , tending to the glory of God , or the good of our brethren ; and beeing so prepared , vpon fit occasion , and in due time , we may vtter our minde : we must remember that Christ left himself an example , that we should follow his steppes ; and also consider , that of euery idle word that we shall speake , we must render account vnto God. If this were knowne and beleeued , there would not be so many sinnes in words , by cursing , swearing , vaine and idle speaking , as there be . Thus much of the Preface . Now we come to the matter of this Sermon , beginning at the third verse of this Chapter , and so continuing to the 28. verse of the 7. Chapter . And it may be diuided into 12. heads or places of doctrine : The first whereof , concerneth true happinesse or blessednesse : from the 2. verse of this Chapter , to the 13. wherin are propounded sundry rules directing men to attaine thereunto . The scope of them all must bee considered , which in generall is this : Our Sauiour Christ had now preached two yeares among the people , and thereby had wonne many to become his Disciples ; and among the rest , his 12. Apostles : to all whom hee promised happinesse and life euerlasting , if they would continue in the faith and obedience of his word . Now though they beleeued in him , yet they still remained in the same state for outward things , and became more subiect to outward miseries then before ; so as if they iudged of happinesse by their present outward estate , they might easily suspect the truth of Christs doctrine , and thinke he had deceiued them , because he promised them happinesse , and yet for outward things , their case was farre worse , then before they knewe him . This our Sauiour Christ considering , doth here goe about to remooue this false conceit out of their minds ; and for this purpose deliuereth this doctrine vnto them , in the first generall head of his sermon ; that true happinesse before God , is euer ioyned , yea couered many times , with the crosse in this world . Whereby hee strikes at the roote of their carnall conceit , who placed true happinesse in outward things , and looked for outward peace and prosperitie vpon the receiuing of the Gospel . As this is the scope of the doctrine following , so it stands vs in hand to learne the same , and to finde experience hereof in our owne hearts , that true comfort and felicitie is accompanied with manifold miseries in this life . Indeede , carnall wisdome deemeth them happie that enioy outward peace , wealth , and pleasure : but this conceit must be remooued , and Christs doctrine embraced , who ioyneth true happinesse with the crosse . Secondly , this serueth to teach vs patience in affliction ; for it is Gods will to temper happines and the crosse together : now this puts life into an afflicted soule , to thinke that Christ will haue his felicitie inioyed and felt in outward miserie . Thus much of this head of doctrine in generall , now we come to the branches thereof . Vers. 3. Blessed are the poore in spirit , for theirs is the kingdome of heauen . Here is Christs first Rule concerning happinesse ; wherein obserue two points : first , the parties blessed , the poore in spirit : secondly , wherein this blessednesse consists , for theirs is the kingdome of heauen . Before we come to these parts seuerally , note in a word , the forme of speech here vsed , they that are ledde by humane reason will rather say , blessed are the rich , for theirs are the kingdoms of the world : But Christ here speaks the flat contrary ; saying , blessed are the poore , for theirs is the kingdom of heauen , which is infinitely better then all the kingdoms of the world : whereby we may see that the wisdome of this world is foolishues with God , and the ordinarie conceit of man , flat opposite to the sauing doctrine taught by Christ. Blessed are the poore in spirit . The word translated poore , doth properly signifie a begger , one that hath no outward necessaries , but by gift from others : but here it is more largely taken , not onely betokening those that want outward riches , ( for s S. Luke opposeth these poore to the rich in this world ) but also those that are any way miserable , wanting inward or outward comfort : and such an one was Lazarus , t that lay begging at Dives gates . What is meant by poore in spirit , is plainely expounded Isa. 66. 2. where the Lord saith , I will looke to him that is poore , and of a contrite spirit , and that trembleth at my words . Christs meaning then is this , that those poore are blessed , who by meanes of their distresse , through want of outward comforts , are brought to see their sinnes , and their miserie thereby ; so as finding no goodnesse in their hearts , they despaire in themselues , and flie wholly to the mercie of God in Christ , for grace and comfort , as Lazarus did to Diues gates for outward reliefe . Seeing Christ doth thus set out the person that is truly blessed , let vs see whether we be in the number of these poore ones . Indeed we haue many poore among vs , some that by excesse and ryot haue spent their substance , and others that through idlenesse increase their want ; as the wandring beggars , a sinnefull and disordered people , who ioyne themselues to no Church : but none of these can by their pouertie make iust claime to true felicitie . The blessed poore , are poore in spirit , and this pouertie we must finde in our hearts , if we would knowe our selues to be truely happie ; but after triall , this will be found much wanting : for first , if men liue outwardly ciuill , and keepe themselues from grosse sinnes , this thought of pride takes place in their hearts , that they are righteous ; and they perswade themselues with the u young man in the Gospel , that they can keepe Gods commandements . Secondly , let worldly wants befall men , in body , goods , or name , and they are grieued ; yea , their soules are full of sorrow : but for spiritual wants , as blindnesse of minde , hardnesse of heart , vnbeliefe , and disobedience , their hearts are neuer touched . Now whence comes this , but from that pride of heart , whereby they blesse themselues in their estate , and thinke all is well with them in respect of their soules ? so that true it is , pouertie of spirit is hard to be found . We therefore must search our selues , and labour to feele our spirituall wants ; and looke how Lazarus lay for his bodie , at Diues gates ; so must wee lie at Gods mercie gate in Christ , for our soules , abandoning this pride of heart , and acknowledging that there is no goodnesse in vs of our selues ; for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride . And to induce vs vnto this good dutie , let vs consider the gratious promises made to them that be poore in spirit ; * they are called Gods poore : y hee thinketh on them : though heauen be Gods throne , and the earth his footstoole , yet will hee z looke to him that is poore and of a contrite spirit : yea , the Lord will a dwell with him that is of a contrite and broken heart : b Christ came to preach the glad tidings of the Gospel to the poore : yea , c the Lord filleth the hungrie ( that is , the poore and hungrie soule ) with good things , but the rich he sends emptie away . Let these and many such fauours with God , which they enioy , prouoke vs to become poore in spirit . Secondly , are they blessed that be poore in spirit ? then here all poore and wretched persons in the world , may learne to make good vse of their wants and distresses ; they must consider them as the hand of God vpon them , and thereby be ledde to the viewe of their sinnes : and by the consideration of their sinnes , be brought to see their miserie in thēselues , the true ground of this spirituall pouertie . Now , when they are once poore in spirit , they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose , the best way to saue his life , is to let him blood else-where , and so turne the course of the blood another way : euen so , when a man is oppressed with worldly calamities , hee cannot finde any comfort in them , for in themselues they are Gods curses ; yet if thereby he can bee brought to see his spirituall pouertie , then of curses they become blessings vnto him : and therefore when we are in any distresse , wee must not onely fixe our eies vpon the outward crosse , but by meanes of that , labour to see the pouertie of our soules ; and so will the crosse lead vs to happinesse . Thirdly , they that abound with worldly wealth , must hereby learne to become poore , if they would be saued : Poore I say , not in goods , but in soule and spirit : this indeed is hard to flesh and blood , for naturally euery rich man blesseth himselfe in his outward estate , and perswades himselfe that God loues him , because he giues him wealth : but such conceits must he striue against , and learne of God to reioyce in this , that he is made lowe : Iam 〈…〉 . Fourthly , on this saying of Christ , that the poore are blessed , the Popish teachers ( obseruing the word translated poore , to be●oken outward pouertie ) goe about to builde their vowe of voluntarie pouertie , whereby men renouncing their wealth and possessions of this world , doe be take themselues to some Monasterie , there to liue a poore and solitarie life . But their voluntarie pouertie will not agree with this text ; son Christs poor● here pronounced blessed , are such , as by reason of their pouerty , are miserable and wretched , wanting outward comforts , as we shewed o●t of Luke ▪ d where Christ opposeth them to the rich , who abound with all worldly delights : but to vndergoe the Popish vow of voluntarie pouertie , is no estate of miserie or distresse ▪ for who doe liue in greater ●ase , or enioy more freedome from the crosses and vexations of this life , then their begging Friers ? Againe , if their vowed pouertie had any ground in this text , then Christ should pronounce such poore blessed , as made themselues poore ; but that he doth not , for then in the next verse he should pronounce such mourners blessed , as voluntarily cause themselues to mourne : for that verse dependeth on this , as a more full explanation of this first rule : But no man will say that they that mourne without a cause , are there called blessed ; and therefore Popish vowed pouertie hath no ground on this place . And thus much of the persons . II. Point . Wherein the blessednes of these poore consists ; namely , in hauing a right to the kingdome of heauen , For theirs is the kingdome of heauen . By kingdome of heauen ( for the better conceiuing of this blessednes ) we must vnderstand a state or condition of man , whereby he is in Gods fauour , and hath fellowship with God. The truth of this description is euident by the tenour of the new Testament . Now this estate of man is called a Kingdome , because herein God rules as king , and man obeies as Gods subiect : for no man can be in Gods fauour , nor enioy his fellowship , vnlesse God be his King , ruling in his heart by his word and spirit , and he Gods subiect resigning himselfe to be ruled by him : for this happie estate consists in Gods gracious ruling of man , and mans holy subiection vnto God. Indeede , fewe doe see any great happines in this estate , but the truth is , mans whole felicity stands herein : Rom. 14. 17. The kingdome of God is not meate and drinke , but righteousnes , peace , and ioy in the holy Ghost . Here the Apostle teacheth vs three things : namely , that when Gods spirit rules in a mans heart , then first , he is iustified , there is righteousnes : secondly , he hath peace with God , euen that peace of conscience which passeth all vnderstanding : thirdly , the ioy of the holy Ghost , which is all vnspeakable comfort , passing all worldly ioy whatsoeuer . And these three doe notably set out the state of an happie man : which will yet more plainly appeare by their contraries in Iudas , who beeing a wretched sinner , vnrighteously betraied his master , and thereupon fell into the miserie of a guiltie accusing conscience , which was the cause of his desperate death , and also that his bodie burst asunder , and his bowells gushed out : now if an euill conscience be so fearefull , then ●ow blessed an estate is the peace and ioy of a good conscience ? which a man then hath when God by his word and spirit ruleth in his heart . Againe , this estate is called the kingdome of heauen , because that man in whom Christ 〈…〉 by his word and spirit , is alreadie himselfe in heauen , though i● bodie he be yet on earth : for heauen is like a citie with two gates , thorough both of which a man must passe , before he obtaine the full ●oyes thereof : now so soone as God by his word and spirit , rules in any mans heart , he is alreadie entred the 〈…〉 te of grace , which is the first gate : the other remaines to be passed thorough at the time of death , which is the gate of glorie , and then he is in full possession . Doth true happines consist in this estate , where Christ ruleth and man obeies ? then here behold the errour of all Philosophers and wise men of this world touching happines : for some haue placed it in pleasure , some in wealth , and others in ciuill vertue , and some in all these . But the truth is , it stands in none of these . A naturall man may haue all these , and yet be condemned : for the ciuill vertues of the heathen , were in them but glorious sinnes . Our Sauiour Christ hath here reuealed more vnto vs , then all the wise men of the world did euer know : and hereby we haue iust occasion to magnifie the bookes of Scripture , farre aboue all humane writings , because they doe fully set out vnto vs the nature and estate of true felicitie , which no humane workes could euer doe : we must therefore account of them , not as the word of man , but of the euerliuing God : yea , this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists , that denie the same to be the word of God. Secondly , hereby we are taught , from the bottome of our hearts , to make that petition for our selues , which Christ teacheth in his holy prayer ; namely , that he would let his kingdome come : that is , not suffer sinne , Sathan , or the world to raigne in vs , but by his word and spirit to rule in our hearts , giuing vs grace to be guided thereby in all our waies . We affect nothing more then happines , and therefore we must oftentimes most seriously make this request to God , preferring this estate with God , before all pleasures and happines in this world , and vse all good meanes to feele in our hearts the power of Christs kingdome . Thirdly , this should mooue vs to heare Gods word with all feare and reuerence ; for by this meanes , the kingdome of Christ is erected in vs : when the word of Christ takes place in our hearts by faith , and brings forth in our liues the fruits of righteousnesse , and true repentance , then may we truely say , the kingdome of heauen is in vs. Lastly , Christ ascribing this happie title of his heauenly kingdom to them that be poore , and of a contrite heart , doth herein minister a soueraigne remedie against all temptations , from outward pouertie and distresse : Doubtlesse pouerty is a grieuous crosse , not onely in regard of the want of bodily comforts ; but especially because of that contempt and reproach , which in this world doth hang vpon it : wherevpon many doe esteeme their pouertie , as a signe of Gods wrath against them , and thereby take occasion to despaire , thinking the kingdome of darkenes belongeth vnto them . But here consider you poore , this sentence of Christ , where he plainely teacheth , that if a man in outward distresse , can be brought to feele his spirituall pouertie , and the wretchednesse of his soule , by reason of his sinnes ; then he is so farre from hauing iust cause to despaire of Gods fauour , by reason of his pouertie , that on the contrary , he may gather to his soule a most comfortable assurance , from the mouth of him that cannot lie , that the kingdome of heauen belongs vnto him . Vers. 4. Blessed are they that mourne , for they shall bee comforted . Here is Christs second rule touching blessednesse : wherein consider two points ; first , the parties who are blessed , they that mourne : secondly , wherein their blessednesse consists , namely , in receiuing comfort . For the first : by mourners , we must not vnderstand euery one that is any way grieued , but such as haue iust and waightie causes of griefe , and doe therfore mourne : for the words import an exceeding measure of griefe , such as is expressed by crying and weeping , as is plaine by Saint Luke , who thus relateth Christs saying ; blessed are ye that now weepe . And yet euery one is not blessed , that mourneth vnder grieuous distresse ; for Caine , Saul , Achitophel , and Iudas , were all deepely affected in soule with their most woefull estates , though farre from this blessednes . This rule then , must thus be vnderstood ; that they are blessed , who with their mourning for waightie causes of griefe , doe withall mourne for their sins : for so was the former Rule to bee vnderstood , of those that with the sense of their outward distresse , had adioined an inward feeling of their spirituall wants : and this verse is but a more full explication thereof , as if he should haue said , they are blessed that are poore in spirit . Yea , put case a man bee distressed for most waightie causes of griefe , so as hee howle and crie vnder the burthen of them ; yet if withall , hee can vnfainedly mourne and waile in heart for his sinnes , notwithstanding all his pouertie and distresse , he is truely blessed . This blessed sentence vpon them that mourne , serues sundry waies for a soueraigne salue to the conscience of a Christian. As first ; put the case a man were distressed with grieuous calamities , and withall were ouertaken with some hainous sinne , whereupon not onely his body is afflicted , but his conscience also wounded , and so hee is cast into the gulfe of desperation : yea say further , that by reason of the terror of his conscience , his flesh were withered , and his marrowe consumed in his bones ; were not this a cause of exceeding mourning ? yet loe , our most blessed Physition Christ Iesus , hath made a plaister for his sore ; for if this man of distresses , can withall truely mourne for offending God through his transgressions , he is vndoubtedly blessed : for Christ hath said it , whose word shall neuer faile , though heauen and earth come to nothing . A blessed text , which beeing well applied , will not onely support the heart in great distresse ; but recouer the conscience from vnder deepe despaire . Secondly , put case a man were grieuously sicke , and that he felt the very pangs of death without all ease to seaze vpon him , so as both speech and sight , with all outward comforts began to faile him ; this state were lamentable : yet if in his soule he can truly mourne for his offences , euen in this extremitie , he is blessed . Thirdly , put case a man were taken of his enemies , and his wife and children slaine before his face , hauing their braines dashed out vpon the stones , afterward himselfe put to a most wofull racke and torture : this were an estate more wofull then death : yet herein a man must not iudge himselfe a cast-away , but with mourning for this miserie , he must labour to be sorrowfull for his sinnes , and then he neede not feare what flesh can doe vnto him , for he is blessed . Christs word must stand , let thy distresse be what it will , if vnder it thou mourne for thy sinnes , blessed art thou . We cannot conceiue while we enioy peace , of the worth of this rule in the euill day : neither doe we know how neere the time is , wherein we shall haue neede thereof ; and therefore we must now learne this neuer to be forgotten , to season all other mourning with godly sorrow for our sinnes . II. Point . Wherein this blessednes consists ; namely , in that their mourning shall haue an ende , and be turned into true comfort . That this is true happines will appeare by the contrarie : for the woe and sorrow that is here begun , and continued in the world to come , is the punishment of the damned spirits , & the portion of the Reprobate , which is endles miserie : & therfore vnto thē that mourne , it is true happines , that they shall receiue comfort . This promise of Comfort is accomplished foure waies . First , when God tempers and delaies the sorrowes and afflictions of them that mourne , according to the measure of their strength : 1. Cor. 10. 13. God is faithfull , and will not suffer you to be tempted aboue that you are able to beare . This was promised to Dauid and his seede , that if they did sinne , he would correct them with the rodde of men : but not take his mercie quite from them . 2. Sam. 7. 14. Secondly , when God remooues the griefe with the causes thereof : thus he comforted Manasses , who for his abominable Idolatries and witchcrafts , was carried captiue into Babylon , and there laid in prison , fettered in chaines of iron : yet when he did mourne vnder that affliction , and withall humbled himselfe vnto God for his sinnes , the Lord comforted him , by bringing him out of that captiuitie and prison , to Ierusalem into his owne kingdome . Thirdly , when God giues inward comfort to the heart and conscience , by his word and spirit . In this case Paul said , we reioyce in afflictions , knowing that the loue of God is shedde abroad in our hearts by the holy Ghost , which is giuen vs : yea , when he was exceedingly afflicted aboue his strength , so as he receiued the sentence of death in himselfe , hauing no hope of life , yet euen then he professeth , that as the sufferings of Christ abounded toward him , so his consolations through Christ abounded in him . Fourthly , when God by death puts an ende to all their miseries , and brings their soules to eternall life . Thus was Lazarus comforted , as Abraham saith vnto Dives , Luk. 16. 25. and thus doth Christ comfort the Theefe vpon the crosse ( who with his bodily torment for his leud life , was vndoubtedly touched in conscience for his sinnes , and therefore desires Christ to remember him when he came into his kingdome ) by telling him , that that day he should be with him in Paradise . Here then we haue a notable remedie against the immoderate feare of death , whether naturall or violent , and of any other iudgement of God : for when death it selfe , or any other miserie whatsoeuer , shall befall vs , if we can there with bewaile our transgressions , we neede not feare , still holding fast this promise by faith in our hearts , that we shall be comforted . Secondly , this promise well obserued , may teach vs to auoide the perill of this false conceit ; That true faith doth alwaies minister present comfort . Many doe herewith perplexe themselues , measuring their estate towards God , by that which they feele in thēselues , so as if in time of trouble they finde not present comfort , they iudge themselues voide of faith , and cast out of Gods fauour : but herein they greatly wrong themselues : for though the apprehension of comfort from God in distresse , be a fruit and worke of faith , yet a man may haue true faith , that wants this sense and feeling of present comfort . Doubtlesse none are blessed that want faith , yet many are blessed that want feeling : for here it is saide , they that mourne for sinne are now blessed : and yet it is not said , they are now comforted , but they shall be comforted ; meaning afterward , in Gods good time . Vers. 5. Blessed are the meeke : for they shall inherit the earth . This is the Third rule of Christ touching happinesse : which as the former , containeth two parts : first , the parties blessed : secondly , wherein this blessednes consists . For the first : The parties blessed , be the meeke . That we may know aright who be meeke , I will somewhat lay open the vertue of meekenes , and briefly handle these foure points : first , what meekenes is : secondly , what be the fruits thereof : thirdly , wherein it must be shewed : fourtly , the cause and ground thereof . I. Point . Meekenes is a gift of Gods spirit , whereby a man doth moderate his affection of anger , and bridle in himselfe impatience , hatred , and desire of reuenge . II. Point . The fruits of meekenes are principally two : First , it makes a man with a quiet and patient heart , to beare Gods iudgemēts : which is a worthie grace of God , and the greatest fruit of meekenes : Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heauen , which was a grieuous iudgement , he went to Moses to know the cause thereof , who told him , that God would be glorified in all that came neere him ; which when Aaron heard , he held his peace , and was not mooued with grudging or impatience : So Dauid beeing in great distresse through the hand of God vpon him , doth notably shew forth this grace , saying , a I was dumbe , and opened not my mouth , because Lord thou diddest it . Secondly , meekenes causeth one with a quiet minde to beare the iniuries men doe vnto him : yea , to forgiue and forget them ; and to requite good for euill , referring all reuenge to God that iudgeth righteously . When b Dauids enemies laid snares for his life , vttered sorrowes , and imagined deceit against him continually ; yet by this vertue he suffered all patiently , beeing as a deafe man that heareth not , and as the dumbe which openeth not his mouth : so farre was he from priuate reuenge . And our Sauiour Christ sets forth himselfe a patterne of this vertue ; saying , c Learne of me , that I am meeke and lowly in heart : herein he left himselfe an example that we should follow his steppes , d who when he was reuiled , he reuiled not againe , when he was buffeted , he threatned not , but referred all to the iudgement of him that iudgeth righteously : yea , e he praied for them that crucified him : So did Stephen , Act. 7. 60. Lord , lay not this sinne to their charge : so Zachariah the sonne of Iehoida , beeing stoned , saide onely this ; The Lord will see and require it at your hands . 2. Chron. 24. 22. III. Point . Wherein must this meekenesse be shewed ? Ans. Not in the matters of God , when his glorie is impeached : for therein we must haue zeale as hote as fire : but in the wrongs and iniuries that concerne our selues . Moses was the meekest man vpon the earth in his time , Numb . 12. v. 3. and yet when the Israelites had made a golden calfe , in zeale to Gods glorie , f hee brake the two tables of stone ; & put to the sword that same day , three thousand men , of them that had so dishonoured God. Dauid also , that held his tongue at his owne wrongs , did consume away with zeale against his enemies that forgat Gods word , Psal. 119. 139. And our Sauiour Christ , who as a lambe before the shearer opened not his mouth for the wrongs done vnto himself ; did yet in rescue of his fathers glorie , make a whip of cordes , and driue the buyers out of the Temple , who made his Fathers house a denne of theeues : Math. 21. 12. IV. Point . The cause and ground of this meekenesse , is affliction and pouertie of spirit , as the order of these rules declareth ; where it is placed after pouertie of spirit , and mourning : and therefore Psal. 37. 11. whence these words are borrowed , the meeke person is called by a name that signifieth one afflicted ; to teach vs , that hee that is meeke indeede , is one who by affliction and distresse , hath beene brought to mourne for his offences : for hardly can he bee meeke and patient in spirit , that hath not beene acquainted with the crosse , Lamen . 3. 27 , 28 , 29. The Church commendeth this bearing of the cr●sse in youth , because it maketh a man to sit quietly alone , to put his mouth into the dust , and to giue his cheeke vnto the nippers . Doth blessednesse belong to meeke persons ? hereby then wee are admonished to labour for the moderation of all our affections , especially of anger , hatred , and reuenge ; and to beware of all hindrances to this blessed vertue , as choller , hastinesse , grudging , impatience vnder wrongs , with all rayling , reuiling , chiding and brawling , and all such threatning speeches , which come too oft in practise , that wee may forgiue , but we will neuer forget : yea , in Action we must auoyd all quarrelling , fighting , contending , and going to law on euery light occasion ; for true meekenesse admits none of all these to take place with Gods children . And to induce vs hereunto , consider first Christs precept and example , bidding vs g learne of him , for he is meeke and lowely . Againe , consider Gods owne dealing with vs , we daiely wrong him by our offences , and yet he beares with vs ; shall we then bee so vnlike our heauenly Father , that we will straight reuenge the wrongs that others doe vnto vs ? See Colloss . 3. 12 , 13. As the elect of God , holy and beloued , put on the bowels of mercie , gentlenesse , lowelinesse of minde , meekenesse , long suffering , forbearing one another , and forgiuing one another , if any man haue a quarrell against another ; euen as God for Christs sake forgaue you , so doe yee . Lastly , the fruition and practise of this grace hath the promise of blessednesse belonging to it ; and therefore as we would bee happie , so we must get the spirit of meekenesse into our hearts , and expresse the vertue and power thereof in our liues . Obiect . I. Here some will say , If I put vp all iniuries , I shall be coūted a dastard and a foole . Ans. In this case learne of Paul , to passe little for mans iudgement , but be carefull to get and 〈…〉 this grace of meekenesse , and then Christ will pronounce thee ●●●ssed , which ought more to preuaile with thee , then all mens estimatiō in the world ; and so it will , vnlesse thou loue the praise of men , more then the praise of God : Ioh. 12. 48. Obiect . II. Again , it will be said , The more I vse to put vp wrongs , the more shall I haue still done vnto me . Ans. That is onely so ▪ ●●th wicked men ; for h who else will wrong thee , if thou followe that which is good ? Yet say they doe , thy i patient suffering , is praise-worthy with God : and , k he will take the matter into his hand : yea Christ Iesus , who iudgeth not by the sight of the eie , he will rebuke aright , for all the meeke of the earth . Obiect . III. But yet thou saist , this is the way to loose all that a man hath , and to be thrust out of house and harbour . Ans. Nothing lesse : for Christ here saith , the meeke shall inherit the earth ; doubt not but Christ will make good his word : and therefore if thou respect these outward things , labour to get and exercise the spirit of meekenesse . II. Point . Wherein doth this blessednes of the meeke consist ? namely , in their inheriting of the earth . And this is a great happinesse , for a man to be Lord of the whole earth . But how can this be true ? sith many of Gods dearest seruants , haue beene strangers on this earth , thrust out of house and land , and constrained to wander in mountaines , and desarts , afflicted and miserable , yea destitute of conuenient foode and raiment , Heb. 11. 37 , 38. Ans. The meeke are here called Inheritors of the earth , not for that they alwaies haue the possession thereof ; but first , because God giues a meete and conuenient portion of the earth , either to them , or to their posteritie : thus hee dealt with Abraham , Isaac , and Iacob , they had sufficient for themselues , and a promise of great possessions , which their posteritie did enioy . Secondly , if it fall out , that meeke persons die in want , or banishment ; yet God giues thē contentation , which is fully answerable to the inheritance of the earth : so Paul saith of himselfe , and other Apostles , m they were as men hauing nothing , and yet possessed all things : meaning through contentation , with the peace of a good conscience . Thirdly , the meeke haue this inheritance , in regard of right , being the members of Christ , who is Lord of all . Hence Paul saith to the beleeuing Corinthians , n all things are yours , whether it be Paul , or Cephas ; or the world , things present ▪ or things to come , all are yours , and ye Christs . Fourthly , the meeke are made kings by Christ , and after the last iudgement , they shall rule and raigne with him for euer 〈…〉 ●eu . 5. 10. And in these two last respects , the meeke are more properly said to be the inheritours of the earth . Obiect . Yet here it will be said againe , that wicked and carnall men are oftentimes the greatest Lords of the earth , as Nimr●d in his time , and the Turke at this day . Answ. The right vnto the earth is two-fold ; Ciuill and Spirituall : Ciuill right is that , which stands good before men , by their lawes an●●ustomes ; and in regard therof , men are called Lords of such lands , as they haue right vnto in the Courts of men : and so the Turke at this day , is a mightie Lord of a great part of the whole world . Spirituall right is that , which is warrantable and approoued with God himselfe ; and such right and title had Adam to all the world , before his fall , which he lost by his sinne , both from himselfe , and all his posterity : but yet in Christ , the same is recouered to all the elect . And of this right , Christ here speaketh , when hee calleth the meeke inheritours of the earth : in regard whereof , the Turke , & all vnbeleeuers and vngodly persons , are but vsurpers of those things , which otherwise ciuilly they doe lawfully possesse . Here then is an excellent priuiledge of all the true members of Christ , that in him they be Lords of the earth : whereby first , wee may see how farre most men doe ouershoote themselues in seeking earthly possessions ; for the manner is , without all regard of Christ , to hunt after the world : but this is a preposterous course , these men set the Cart before the horses ; for seeing all our right to the earth was lost by Adam , and is onely recouered by Christ , doubtlesse till we haue part in Christ , we cannot with the comfort of a good conscience , either purchasse , or possesse any inheritance vpon earth . In regard of certaintie , men desire to hold their lands in capite , that is , in the Prince , as beeing the best tenure ; but if wee would haue a sure title , and hold aright in capite , wee must labour to become true members of Christ , and hold our right in him , for he is the o Prince of the kings of the earth , and Lord of all the world : and till we be in Christ , wee shall neuer haue an holy and sanctified right to any worldly possessions . Secondly , this serues for a bridle against all immoderate care for the world ; for if wee be members of Christ , and meeke persons , then the inheritance of the earth is ours : what neede haue we then to carke & care so much for worldly pelfe , as most men do , who neuer thinke they haue enough ? Thirdly , this serues for a iust rebuke of all those that seeke to enrich themselues by crueltie , lying , fraud , and oppression : for if thou bee in Christ , thou hast right to the whole world ; what neede then hast thou to vse vnlawfull meanes to get that which is thine ow●e ? But sure it is , thou hast no part in Christ , while thou giuest thy selfe to these courses ; for if thou haddest , thou wouldest bee content ; with whatsoeuer God sends in the vse of lawfull meanes . Philip. 4. 11. Lastly , hence all Gods children may learne to comfort their hearts against the feare of any punishment for the name of Christ ; for keepe Christ sure , and whither soeuer thou art sent , thou art vpon thine owne ground : for the whole earth is thine , and in Christ one day thou shalt possesse it , when all Tyrants shall be banished into hell . Now beeing on thine owne ground , what need hast thou to feare ? Vers. 6. Blessed are they which hunger and thirst after righteousnes , for they shall be filled . Here is the fourth Rule touching blessednesse , which is also mentioned by Saint Luke , yet some thing different from this of Matthew : for according to Luke , Christ directeth his speech to his Disciples , and speakes of bodily hunger , saying ; Blessed are ye that hunger now , for yee shall be satisfied : as if he should say , You my Disciples doe now suffer hunger and thirst , but this shall not preiudice your happie estate , for hereafter you shall be satisfied . Now Mathew goeth a degree further , and laieth downe a cause and Reason ▪ why they beeing hungrie are blessed ; not simply , for that they were pinched with bodily hunger , but because withall , they did further spiritually in their soules hunger after righteousnesse . Thus then the two Euangelists do agree ; S. Luke laies downe this Rule generally , but Matthew propounds therein the reason of this blessednesse . This Rule , as the former , containes two parts : first , who are blessed : secondly , wherein this blessednes doth consist ▪ For the first , the parties blessed are such , as hunger and thirst after righteousnes . The exposition of these words is diuers ; Some giue this sense : Blessed are those that are grieued with the iniquities that abound in the world , and withall doe in heart and soule , long for the amendment and reformation thereof . Others expound the words thus : Blessed are those that by wrongs and iniuries are depriued of their right 〈◊〉 this world , and so are constrained to hunger and thirst after that which is their owne , wayting by patience to obtaine the same . But there is a third exposition which doth more fully open vnto vs the meaning of Christ ; to wit , by righteousnes we may well vnderstand in the first place , the righteousnes ▪ of faith , whereby a ●inner is iustified through grace in Christ , and so stand● righteous before God ▪ hauing the pardon of all his sinnes ●besides this , we may here also vnderstand inward righteousnes , whereby a man ●s sanctified and made holy , hauing Gods image renued in him by the spirit of grace , which was lost by the fall of our first parents . And that this imputed and renued righteousnes may here be vnderstood , will appeare by these reasons : First , in such places of Scripture where like sentences are repeated , we must vnderstand not Ciuill righteousnes , but iustification , sanctification , and regeneration : as Isa. 55. 1. Hoe , euery one that thirsteth , come to the waters , and buie without siluer : and , Ioh. 7. 37. If any man thirst , let him come vnto me and drinke : and , Reuel . 21. 6. I will giue to him that is a thirst , to drinke of the waters of life freely : all which places are one in substance : for by waters , we must vnderstand righteousnes , which is that spirituall grace of God the fountaine of all blessings , whereby sinners are iustified and sanctified . Secondly , that which is most of all to be desired , must needes be the most excellent righteousnes : but this righteousnes here mentioned is most to be desired ; for Christ saith , men shall hunger and thirst after it , thereby expressing a most earnest and vehement desire : and therefore by righteousnes , we must vnderstand Gods grace and mercie in Christ , absoluing a sinner from the guilt and punishment of his sinnes , with sanctification the fruit thereof , whereby he is purged from corruption . Secondly , by hungring and thirsting , we must vnderstand two things : first , a sorrow and griefe of heart in regard of a mans owne sinnes , and vnrighteousnes ; secondly , an earnest and constant desire of the righteousnes of God , that is , of iustification and sanctification in Christ. Answerable to these two things which are in bodily hunger and thirst , to wit , first a paine in the bottome of the stomacke for want of meate and drinke ; secondly , an earnest desire and appetite after meat and drinke , to be satisfied therewith . And blessed is he that is so grieued for his owne vnrighteousnes , and withall hath an earnest desire after reconciliation with God in Christ , and after true regeneration and sanctification by the holy Ghost : for this is true spirituall hunger and thirst , whereto belongs this gratious promise , that in due time he shall be satisfied and filled with plentie of Gods mercie and grace , wherein this happinesse doth consist , which is the second branch of this Rule . This I take to be the true and proper meaning of these words , whereupon the two former expositions depend ; for he that is thus spiritually an hungred , is oft depriued of his owne right among men , and ▪ so is said to hunger and thirst after that which is his owne in this world . Againe , such a man doth vnfainedly grieue at the iniquities that bee in the world , and withall , his heart doth most earnestly desire reformation thereof , both in himselfe and others . First , this sentence must be remembred , as a storehouse of true comfort in all grieuous temptations , but especially , against these three ; the want of faith , the smallnesse of sanctification , and despaire . For the first , many in Gods Church haue a true care to please God in all things , and to liue in no sinne against their conscience ; and yet they finde in themselues much distrust and despaire of Gods mercie , they feele more doubting then faith : whereupon they are brought to doubt of their election , and state of grace before God. Now how may such bee releeued , and be well perswaded of their good estate ? Answer . The way is laid downe by our Sauiour Christ in this Rule ; Blessed are they that hunger and thirst after righteousnesse . For here he teacheth , that those are blessed , who are displeased with their own doubting and vnbeleefe , if they haue a true earnest desire to be purged from this distrust , and to beleeue in God through Christ. Indeede this desire of faith , and to beleeue , is not true faith in nature , but in Gods acceptance ; for God respects them for this true desire , as if they had faith . And they are blessed , because they shall haue plentie of faith , and assurance of grace and fauour with God in Christ : for it is mercie and grace with God , to hunger after grace and mercie , when the heart feeles the want thereof : But yet such persons must be admonished , that they shew the truth of this desire , by a constant endeauouring in the meanes which God hath sanctified for the obtaining of a true and liuely faith in Christ ▪ wherewith they may be satisfied . The second temptation is , from the smallnesse of sanctification . Many there be that endeauour to please God , making conscience of all sinne , and yet they finde in themselues an exceeding measure of rebellious corruption , much ignorance in their minds , peruersenesse in their wills , and frowardnesse in their affections ; yea , a continuall pronenesse vnto all manner of sinne : and on the contrarie , they can perceiue but small fruits of sanctification ; the olde man they feele rushing in them like a mightie Gyant , but the newe man so weake and seeble , that they can hardly discerne any spirituall life : and hereupon they are sore troubled with temptations , yea oftentimes driuen to doubt , whether they haue any true grace at all : This cannot but be an heauie case , and yet here is true comfort for them ; for Christ calleth them blessed ( not that are filled with righteousnesse ) but who hunger and thirst after it ; that is , who feeling the want of righteousnesse in themselues , doe earnestly desire it in their soules . These persons therefore , that feele in themselues a sea of corruption , and scarce a drop of sanctification , must truely examine their owne hearts , how they stand affected to these things ; for if they be truely grieued for their corruption and rebellion , and withall doe earnestly desire grace and sanctification , vsing the meanes constantly , whereby they may be freed from the one , and indued with the other ; then they haue wherewith they may comfort their hearts , for Christ calles them blessed : and so they are , for in due time they shall be satisfied : and in the meane time , their will and desire is accepted of God in Christ for the deed it selfe . The third temptation is , to despaire ; when a man after the breach of conscience by some grieuous sinne , is plunged into this gulfe , that he thinkes verely hell is prepared for him , and he must needes be damned : what remedie now in such a case ? Answ. Some thinke the onely way is to propound vnto him , the grounds of vniuersall grace ; as that , because he is a man , Christ died for him , for Christ died for all : but this is a slender comfort , for the despairing conscience will thus replie ; God indeed hath done his part , but I refused Gods grace , when it was offered . Therefore another way of comfort must bee sought ; which is , by proouing vnto him out of Gods word , that he is within the couenant , and that the promises of grace and life doe belong vnto him : for the effecting whereof , one maine ground is here propounded ; to wit , that though a man want all righteousnesse , yet if he truely hunger after it , he is blessed : and the right applying of this ground , is this ; search must be made , whether the partie thus despairing , hath in him any sparke of true grace , or no ; and this will be knowne by these two demands : first , whether he dislike his sinnes , because they are sinnes ? secondly , whether he truely desire to be reconciled vnto God , to repent and beleeue in Christ ? Now if his conscience tell him , that these things bee in him indeede , then is he brought within the compasse of this blessednesse here pronounced by Christ , and hath title to this promise , that he shall be satisfied : for he that is grieued for his sinne , because thereby he hath offended God , and withall hath an earnest desire of mercie and grace , to repent and beleeue , is truely blessed . And therefore it may bee said vnto him , seeing thou findest in thy heart , this griefe for sinne , and desire of grace , thou art blessed and shalt be satisfied . Thus may the distressed soule receiue comfort ; but as for them that liue in sinne , here is no comfort , for they haue no true dislike of sinne , no purpose or desire to repent thereof . Secondly , as this rule of Christ ministreth comfort to some , so it dedeclareth the miserable estate of others ; to wit , of all those that want this spirituall hunger after righteousnesse , for they haue no title to the promise of heauenly satisfaction by Gods mercie in Christ. And yet generally this is the state of men euery where : for after riches , pleasures , honours , and preferments men hunger and thirst , as the drought in summer doth after raine ; but rare it is to finde a man that sauoureth the things of God , and thirsteth after his righteousnes , and yet such onely are blessed . Thirdly , this rule of Christ serues for sure direction , whereby we may know our estate before God , in regard of true happines : if we hunger and thirst after righteousnes , we are surely blessed : for the mouth of the Lord hath spoken it . Now this spirituall hunger is knowne by two things : first , by an vnfained heartie sorrow and griefe for sinne past ; where this is wanting , true spirituall hunger and thirst is not : secondly , by an earnest desire of Gods mercie in Christ , for the pardon of sinne , and for sanctification , testified by a constant endeauour in the vse of meanes to come thereby : he that hath these things in him , may assure himselfe that he is blessed , for these be the motions of Gods spirit , and the true pledges of his grace . Hereby then we must trie our estate , if these things be in vs we haue wherein we may reioyce ; but if our hearts be dead , and hard , so as we haue no touch for our sinnes , no hungering after the blood of Christ , nor desire of sanctification , then are we voide of grace , and so most miserable : for the smallest measure of true grace that can be , is to hunger after grace in the want thereof . Lastly , this rule of blessednes must admonish vs , as we tender our saluation , so to labour for this spirituall hunger in our soules , after reconciliation with God in Christ for all our sinnes past , and for the sanctification of our hearts and liues by his word and spirit : we may heare , read , and talke of Gods word , and yet all to no ende , vnlesse we be in heauines for our owne vnrighteousnes , and from our hearts doe sende forth sighes and grones after mercie and grace in Christ. For what auaileth it to haue wit and learning , honour and riches , if the soule be voide of mercie and grace in Christ ? which doubtlesse it is , while this spirituall hunger is wanting in the heart . And to mooue vs to labour for this hunger , the reason annexed is very effectuall , namely , the Lords promise that they shall be filled , which also shewes wherein this blessednes doth consist . Now they that thus hunger are filled , partly in this life , by receiuing the testimonie of the spirit , touching their reconciliation with God in Christ , and some fruits of sanctification , whereby the old man is mortified , and the new man renued in them ; but principally at the ende of this life , when they shall be fully iustified and sanctified , and haue Gods image perfectly renued in them . Vers. 7. Blessed are the mercifull : for they shall obtaine mercie . This verse containeth the fift Rule or precept of our Sauiour Christ touching true happines , in which obserue two points : first , who be blessed : secondly , wherein this blessednes consisteth ▪ For the first : the parties blessed be the mercifull . And that we may the better know them , I will speake something of this vertue : first , shewing what mercie is : then , what be the cheife duties thereof . First , Mercie is an holy compassion of heart , whereby a man is mooued to helpe an other in his miserie . First , I call it a compassion of heart , because it makes one man to put on the person of an other , and to be grieued for the miseries of an other , as if they were his owne : and therfore it is called a the bowells of compassion , because when a mans heart is touched therewith ▪ his very liuer and entralls doe stirre in his bodie , and are rouled within him , as the b Prophet speaketh : and he is affected , as though the bowells of him that is in miserie were in his bodie . Secondly , I call it an ( Holy ) compassion , to distinguish it from foolish pitie , whereby a man doth vnlawfully tender him that is in deserued miserie : such was c Ahabs mercie to Benhadad , and d Sauls in sparing Agag , whereas the expresse commandement of God was to the contrarie : but such mercie and compassion as God approoueth , is a fruit of his spirit , and a vertue commended and commanded in the word of God. Thirdly , this vertue of mercie stirreth and mooueth the heart to helpe an other that is in miserie : for helpe in miserie is a notable fruit of true compassion , neither can thes be seuered : for in the compassion of the heart , and in the acte of reliefe , stands true mercie : and therefore e Iohn saith , He that seeth his brother in neede , and shutteth vp his compassion from him , how dwelleth the loue of God in him ? whereby also we may see , that no worke of mercie is shewed to any man in miserie , but that which commeth from compassion : and thus we see what mercy is . Secondly , the duties of mercie are answerable to mans miserie : Now mans miserie is either in his soule , or in his bodie . The greatest miseries of man are in his soule ; as ignorance , impenitencie , and trouble of conscience : mans bodily miseries are sicknes , thirst , nakednesse , &c. and to these the works of mercie are answerable . Some therefore concerne the soule , and some the bodie . Mercie towards the soule is , when a man is carefull for the saluation of an other , vsing meanes to bring a man from spirituall darknes , vnto light , from the power of Satan , vnto God , from the state of sinne and the daunger of hell fire , to the state of grace in true faith and repentance , and so to life eternall . And looke how farre the soule is more excellent then the bodie , so farre doth this , worke exceede any worke of mercy that concernes the bodie : Mercie towards the body is called Almes or Releefe , whereby a mans outward necessitie , for foode , raiment , or such like , is supplied : that this is a worke of mercie , is manifest , Isay , 58. 10. where the Releeuing of the hungrie , is the powring out of the soule vnto-him : and Saint Iohn maketh the not releeuing of our brother in neede , to bee the shutting of the doore of compassion from him . Now by this which hath beene said concerning mercie , and the workes thereof , wee may see who is a mercifull man ; namely , such a one as hath his heart touched with compassion towards the miserie of another , and thereby is mooued to helpe and releeue him in soule and bodie , according to his estate : and such a man is blessed by the testimonie of Christ himselfe , howsoeuer in the world he may be despised . First , here we haue to consider , what a number of miserable and cursed persons doe liue , euen in the bosome of Gods Church ; for if this Rule of Christ be true , then vnmercifull men are accursed . Now such are common among vs : The Richer sort which abound in outward blessings , thinke themselues happie ; but if they be vnmercifull , they are wretched : and such are all those , that for the maintenance of their outward po●●pe and brauerie , spoile the poore that liue vnder them , by inclosing of commons , racking of rents , vnreasonable fines , &c. or for the satisfying of their vaine pleasure and delight , bestowe more vpon hawkes and hounds , then on the poore : Such a wretched person also is the Corne-monger , who hath his barnes full , and his garners full , and yet suffereth the poore to want bread , waiting still for a deerer time : Such also are our common vsurers ingrossers , and fore-stallers of needefull commodities whatsoeuer : all these seeke themselues , and haue no mercie on them that are in miserie : yea , such likewise are those householders , who spend their time and wealth in some disordered course , as whoring , gaming , drinking , or such like , and so neglect their family ; these f denie the faith , and are worse then Iewes and Turkes , nay then many bruit beasts , for they are mercifull , towards their owne . It were an easie thing thus to shewe through all estates , the great multitude of miserable persons ; for now the common prouerb is become the common practise , Euery man for himselfe , and God for vs all . Secondly , seeing the mercifull man is blessed , wee must learne to put on tender mercie , or the bowels of compassion towards those that bee in miserie . And to mooue vs hereunto , let vs marke these things : First , the state of the mercifull is here pronounced blessed of Christ. Secondly , mercie is a gift of the spirit ▪ and the grace of g Gods elect , which alwaies accompanieth the happie estate of those that be in Christ : for the power of grace doth change their carnall nature , Isay , 11. 6. 7. Thirdly , hereby we become like vnto God our heauenly Father , who is the h father of merci●● . Fourthly , hereby we are made instruments of Gods mercie to them that be in miserie ; for God conuaies his blessings vnto his poore creatures ordinarily by meanes : We count it an high honour to be the Kings Almner ; oh then , how great is this dignitie , to be Almner to the God of heauen , to disperse his goodnesse and mercies among the children of men ? and hereto wee are aduanced , if wee helpe the poore that bee in miserie . Fiftly , the exercise of mercie commendeth our Religion , not onely before men , but vnto God : for pure i Religion and vndefiled before God is this , to visit the fatherlesse and widdowes in their distresse : and , k God will haue mercie , and not sacrifice : therefore the Apostle bids , l to doe good and to distribute forget not , for with such sacrifices God is pleased . This is the fast m which God requires , to loose the bands of wickednesse , to take off the heauie burden , and to let the oppressed goe free , to take off euery yoke : and on the other side , to breake thy bread vnto the hungrie , to bring the poore that wanders into thine house , and to couer the naked , &c. And because this dutie is so necessarie and excellent , I will propoūd certaine Rules to be obserued for our furtherance herein . First , wee must exercise three of our senses ; seeing , hearing , and feeling , in other mens miseries : for seeing , n we must bee very warie it grieue vs not to looke vpon our poore brother , but wee must see and behold his miserie and distresse , whether it bee in soule or bodie . This is the Lords practise . Israel is oppressed in Egypt , and the Lord saith , o I haue surely seene the trouble of my people , and the oppression wherewith the Egyptians oppresse them . And we must be followers of God , as deare children , and learne to visit them that be in miserie , either through sickenesse , imprisonment , pouertie , or such like ; for sight will stirre vp in a man a sense and compassion of others miseries . Hence it is said , that p when Iesus saw a great multitude , hee was mooued with compassion towards them . And who can see a poore distressed person to lie in strawe , or on the ground without needfull releefe , as many a one would not suffer his dogge to lie , and not be mooued with compassion ? Secondly , if wee cannot come to see a mans miserie , then we must bee content to heare of it , and giue heed and credit to the true reports that others make thereof vnto vs. Thus did Nehemiah , hearing of the affliction of the residue of the captiuitie , q he wept and mourned , fasted and praied , and sought for releefe for them at the Kings hands . Thirdly , for feeling , if the Lord shall afflict our bodies with sicknes , or our soules with temptations , we must be willing to suffer the same patiently , that thereby we may be fitted to take more compassion vpon others in like case , and to comfort them the better . Paul saith of himselfe and Timothie , that in r Asia they were pressed with affliction aboue measure passing strength , so as they altogether doubted of life , and yet ( he saith ) the Lord dealt mercifully with them ; that they might be able to comfort others which were in any affliction , with the same comfort wherewith God had comforted them . Secondly , we must make our particular callings wherein we liue , the instruments of mercie , and in doing the duties thereof shew forth compassion towards others . This Rule is of great vse , and therefore it will not be amisse to shew the practise of it in particular . The Magistrate must rule and gouerne in mercie : and the Minister must preach in mercie : euery sermon must be a worke of compassion towards the people , not onely for the matter which it containeth , but for the manner of his deliuerie , and in the scope and drift which he aimeth at : he which preacheth otherwaies doth barre himselfe of all mercie , euen then , when he intreates of mercie vnto others . There is a carnall and humane kinde of preaching , which now adaies takes place , wherein nothing is so much regarded as the vaunting of wit , memorie , and learning , by fine contriued sentences , multiplicitie of quotations , varietie of allegations of Fathers , Schoole-men , and other learning : but herein is no mercie nor compassion to the poore soule . It is said indeede , that none condemne this kinde of preaching , but they that can not attaine vnto it . But the truth is , God will haue his word deliuered , s not in the enticing speech of mans wisdome , but in the plaine euidence of the spirit , and of power : and therefore a man can not with good conscience applie himselfe to such kind of preaching , els no doubt a man of meane gifts might finde it more easie to attaine vnto , then to the true preaching of Christ crucified . Thirdly , euery priuate man must make the duties of his calling , works of mercie : the rich man must know himselfe to be , not a lord , but a steward of Gods blessings , and therefore must imploy and dispence the same in mercie , by giuing and lending vnto the poore freely , as God shall minister vnto him iust occasion . The trades man must buie and sell in mercie , dealing iustly with the rich , and shewing liberalitie to the poore . The master must thus in mercie vse the labour of his seruant ; and the seruant thus in mercie doe seruice to his master , for conscience towards God. And happie were it with all estates , if this rule of mercie were obserued ; the want whereof , is the bane of all societies . Thirdly , for the more chearefull practise of mercie , we must lay aside some part of our goods , for the releefe of them that be in miserie . The Iewes were commanded to set apart the first fruits of their corne and cattell , for the Lords altar : but in the new Testament the altar is ceased , and the poore come in stead thereof ; and therefore we must now bequeath some thing for their releefe . Many are giuen to great excesse in fare , and in artire ; but they may doe well to abate some part thereof , and bestow it on the poore , for hereby will the rest be sanctified to their more free and comfortable vse : nay , in case of necessitie , we ought to sequester some part of our owne necessaries , for the refreshing of the poore ; so did the Church of t Macedonia , euen beyond their power , giue to the releefe of the afflicted brethren . Men are exceeding cold in charitie , and one maine cause thereof , is want of obseruing this Rule , in setting apart some thing , according as God shall blesse vs in our callings , for the releefe of the poore . The second point to be considered in this rule is , wherein this blessednes doth consist ; namely , in the obtaining of mercie : he that shewes mercie , shall finde mercie , both with God and man. Where first , we may see the errour of the Church of Rome in their doctrine of merits : for they make a speciall part of humane satisfaction , to consist in Almes deedes and releeuing of the poore , teaching that a man may hereby merit eternall life : but they or to grossely ; for then Christ would not haue said , blessed are the mercifull , for they shall finde mercie : but rather thus ; they shall finde iustice : for that which comes of merit , is due by right . Secondly , hereby we may see what to thinke of our Church , and Nation ; in respect of true Title to Gods mercie , for onely the mercifull shall finde mercie . Now it were easie to goe through all orders and conditions of men among vs , and therein to shew abundance of vnmercifulnes and crueltie ; so as we may be iustly called a cruell people , and therefore can not looke for mercie at Gods hands : for to u the mercilesse shall be iudgement without mercie . This is euident by the Lords dealing with his owne people : for all their sacrifices and duties of religion were x abomination vnto the Lord , because their hands were full of blood ; and because they had no mercie , therefore they were led into captiuitie , as we may see at large , Ier. 5. 28. Euck. 9. 9 , 10. and Zach. 9. 12. Now we beeing in the same case with them for vnmercifulnes and crueltie , haue no doubt deserued long since the same punishment ; euen that the Enemie should depriue vs both of Gospel and peace , and of all our prosperitie and wealth : what then shall we doe ? surely we must humble our selues by praier and fasting vnto the Lord , if not publikely , yet priuately ; euery man and euery familie apart , euen for this one sinne of vnmercifulnesse : and withall in this humiliation , begin to practise mercie , by bestowing that vpon the poore , which we spare frō our bodies in the daie of our fast . Verse 8. Blessed are the pure in heart , for they shall see God. These words containe the sixt Rule of Christ , touching true happinesse ; wherein , as in the former , obserue two points : the persons blessed , and wherein their blessednesse consists . The persons blessed , are thus qualified ; they are pure in heart . This is diuersly expounded : By pure in heart , some vnderstand those that are chasse ; others , those that are simple hearted , voide of guile and deceit . But the words will beare a more generall sense , & betoken such as are holy in heart , hauing their hearts purged from the defilement of their sinnes , and be in part renued and sanctified by the holy Ghost : and that they are so to bee taken , may appeare , Psal. 24. 4. whence these words are borrowed ; where also the Prophet expoundeth the pure in heart to be such , as haue not lift vp their minde to vaine things : to which purpose , the Author to the Hebrewes saith , Follow peace with all men , and holinesse , without which no man can see God. Againe , the intent of our Sauiour Christ in this place , was no doubt to crosse the Pharisaicall conceipt of those times , whereby men did content themselues with outward holinesse , as sufficient to true happinesse ; and therefore he saith , Blessed are the pure , not outwardly , but inwardly in heart . Further , by heart we are to vnderstand the soule , with the parts and faculties thereof ; that is , the mind , the conscience , the will , and affections . And that wee may yet conceiue more clearely of this point , we are to search out two things ; first , in what maner , then in what measure the heart is made pure : For the first , the purifying of the heart is by a two-fold Action of the holy Ghost ; first , by creating in the minde a sauing faith , which vnites a man vnto Christ , & as an hand applieth Christs puritie , that is his obedience , to the heart : so Peter speaketh of the Gentiles , in the Councell at Ierusalem , that y by faith the Lord purified their hearts . Secondly , when a man is in Christ , the holy Ghost purgeth and sanctifieth the heart inwardly , by mortifying all the corruptions in the minde , will , and affections , and by putting into it inward holinesse , whereby the image of Christ is renued therein . And this our Sauiour Christ expresseth , Iohn 15. 2. when hee saith , that the father purgeth every one that bringeth forth fruit in him . Now vnto these the holy Ghost addeth an excellent grace of Christian Resolution , whereby a man hath a constant purpose not to sinne against God any way , either in thought , word , or deede ; but in all things to please God continually ; so as if at any time he-sinne , it is against his holy resolution . Now for the measure of this purification , it is onely in part in this life ; for the grace of sanctification is not perfect till death , as the Apostle saith , z we receiue but the first fruits of the spirit : that is , not the Tenths , but as an handfull of corne to a whole field : the soule is freed from the punishment and guilt of sinne , and in some sort purged from corruption , but not wholly . This wee must obserue the more diligently , because the Papists teach otherwise ; to wit , that after Baptisme and regeneration , sinne is so taken away , that there is in man nothing that God can hate : but experience in euery childe of God , shewes this to be false . The chiefe ground of their opinion is this , that if sinne properly called , should remaine in the regenerate , then God should repute a man to be iust , which is a sinner . But we answer , that God neuer reputeth an impenitent sinner iust , but onely the repentant , and regenerate , which are by faith in Christ , and so in effect are no sinners , because though corruption remaine in them in part , yet it is not imputed to their persons . Besides , in the acte of their conuersion , corruption hath receiued that deadly wound , whereof it shall neuer recouer , but daiely die , till it be quite abolished , and therefore doth it not raigne in them . And thus we see in what manner and measure the heart is purified , whereby the pure in heart may be thus described : They are such , as beleeue the pardon of their sinnes in Christ , and be in part renewed in their soules by the holy Ghost , hauing their naturall corruptions mortified and abolished in some measure , and the graces of Gods image repaired in thē , and a godly resolution wrought in their hearts , not to sinne against God in any thing . Considering that the pure in heart bee blessed , wee must search our selues , and see whether our hearts bee qualified with this grace : As in former times , so at this day inward puritie is much neglected . The ancient Iewes stood vpon their legall puritie and righteousnesse , and the Pharises after them , relied vpon their outward holinesse ; and the holy Ghost foretold , that in a the latter daies should come perilous times , by reason of sundrie sinnes , wherof this is one , that men should content thēselues with a shadow and shew of godlinesse , and in truth denie the power thereof . And doth not experince shewe this to be true among vs ? for the pure heart is so little regarded , that the seeking after it , is turned to a by-word , and a matter of reproach : Who are so much branded with vile tearmes of Puritans and Presitians , as those , that most indeauour to get and keepe the puritie of heart in a good conscience ? Againe , the generall ignorance that euery where abounds , doth plainely argue the want of this grace ; for what can bee in the heart but impuritie and iniquitie , where there is no knowledge of the will of God in the minde ? And for such as haue more knowledge then the rest , generally they are not answerable vnto it in practise ; for take a view of all the markets in the land , and you shall hardly find a man that is to sell his graine , that will be brought to abate one iot of the highest price , no not vnto the poore that stand in extreame neede ; which as it argueth a bloodie and cruell heart , so it sheweth our times to be euill da●es , wherein men professe much , and doe nought : which sinne will drawe Gods iudgment vpon vs , and cause the Gospel to be remooued , and giuen to a nation , that with profession , will ioyne the power of godlinesse in heart and life . What befell the b sigge-tree whercon Christ sought fruite , & found nothing but leaues , was it not accursed ? and how shall we thinke to escape , if we be like vnto it ? c for the earth that drinketh in the raine that falleth oft vpon it , and yet bringeth forth briers and thornes , is neere vnto cursing , whose ende is to be burned . Secondly , if the pure in heart be blessed , then we must labour to practise the counsell of the Prophet , d Wash you , make you cleane ; and e sanctifie the Lord in your hearts : yea as the Apostle saith , f Let vs purge our selues from all filthinesse of the flesh and spirit . Indeed it is the g worke of God to purifie the heart , man of himselfe can no more doe it , then the Black-moore can change his skinne : but yet euery one that would feele in himselfe this worke of God , must vse the meanes , wherein the spirit doth purge the heart ; first therefore , we must humble our selues vnfainedly for all the sinnes and corruptions of our life alreadie past , and for the time to come , growe to a resolute purpose , not to finne against God in any thing : which we must testifie by a godly endeauour to obey him in all things ; for a pure heart , and a purpose to liue in any one sinne , cannot stand together : but this constant purpose not to sinne , is a notable grace , and an infallible token of a renued and sanctified heart . The second point in this Rule is , wherein this blessednesse doth consist ; namely in this , that they shall see God : for the vnderstanding hereof , two points must be handled . First , how God may be seene ; secondly , how the seeing of God is true happinesse . For the first , the Apostle saith , h no man hath seene God at any time : yea further , Paul calleth him , i King of kings , whom neuer man saw , neither can see . We must therefore know , that there is a two-fold sight in man , the sight of the eie , and of the minde ; by the sight of the eie no man can see God in his essence and substance , which is most spirituall , and so inuisible , for the eie seeth nothing but things corporall and visible : a man by his eie cannot see his owne soule , and much lesse the substance of God. Obiect . I. But k Abraham and l Moses saw God , for he appeared vnto them . Answer . They saw him not in his nature and substance , but in certaine created images and similitudes , wherein God for that time did testifie his presence vnto them : some indeed say , that though a man cannot see God in this life , yet in the life to come he shall see him with his bodily eies . But this opinion is not true , for though the body shall then be perfectly sanctified , and the eie sanctified , yea glorified , yet still it remaines a true body , and a true eie , and therefore cannot see the essence of God , which is invisible to the eie of flesh . Obiect . II. I shall see God in my flesh ( saith Iob ) and mine eies shall behold him . Answ. Hee speaketh there of God his Redeemer , who is not God simply , but God incarnate ; for the word translated Redeemer signifieth one allied vnto vs in blood : now no man doubteth , but God in Christ may be seene , as Iohn 14. 9. hee that hath seene me , hath seene my father . Obiect . III. 1. Cor. 13. 12. We shall see him face to face . Answer . God hath no face , and therefore that cannot bee vnderstood literally ; but thereby is signified , that we shal haue plentiful knowledge of God , as we haue of him whom we see face to face . Obiect . IV. If we shall not see God with our eies , then they serue to no vse in heauen . Ans. God forbid ; for besides the glorious companie of all the Saints , wee shall therewith behold our Lord Iesus Christ , who redeemed vs by his blood , and made vs Kings and Priests vnto our God , to whom we shall sing praise , and honour , and glory , for euermore , Reu. 5. 12. The second kind of sight , is of the minde , which is nothing but the knowledge or vnderstanding of the minde , and that is two-fold ; imperfect in this life , and perfect in the life to come . In this life , the minde knowes not Gods essence or substance , but onely by effects ; as by his word and Sacraments , and by his creatures : and indeede , the speciall sight we haue of God in this life , is by these his effects to conceiue in our mindes how God is affected to vs ; as that God is our Father , and Christ our Redeemer , and the holy Ghost our Sanctifier . The perfect vision of God , is reserued to the life to come , where Gods elect shall see him in regard of his substance : for m we shall see him as he is . Yet that we be not deceiued herein , wee must knowe that perfect sight is two-fold , simple , and comprehensiue : Simple perfect sight is , when man sees a thing wholly as it is in it selfe , and thus God is not seene by the minde of man. Comprehensiue sight is , when the Creature seeth God , so farre forth as it is capable of his knowledge ; & thus shall men see God in the world to come perfectly , and be filled therewith , though they knowe him not wholly , as he is in himselfe : euen as a vessell cast into the sea may be perfectly full of water , though it receiue not all the water in the Sea. But some will aske , how shall the minde see God ? Ans. The manner is such , as neither eie hath seene , nor eare heard , neither can any man tell , but they onely , that haue fruition of it in heauen : yet certainely such it is , as shall giue full contentment to euery one that doth enioy it . But it shall be farre better for vs , to seeke for a pure heart , whereby we may be assured of this blessed sight of God , then curiously to search how we shall see him : for to them that be of a pure heart , God will reueale himselfe perfectly , to their ioy vnspeakable and glorious . The second point is , how this seeing of God can be true happinesse . Answ. A man that hath beene blinde , will count himselfe happie when he receiues his sight ; and hee that hath long laien in a darke dungeon , will count it a blessed thing , to be brought out , to see the light of the sunne : now if this bodily light bee so comfortable , how endlesse is the ioy of that heauenly light , which commeth from God himselfe ? The n Queene of Sheba counted those seruants blessed , that stood before Salomon to heare his wisdome ; then doubtlesse the sonnes of God must needs be happie , that stand before the Lord , hearing his wisdome and beholding his glorie : o for in his presence is fulnesse of ioy , and at his right hand are pleasures for euermore . Moses is renowned with all posteritie for this prerogatiue , that God vouchsafed p to let him see his backe parts : and Christs Disciples were so rauished with a glimpse of Gods glorie in his transfiguration , that they would needs q abide there still . Oh then , what glorie is it to see him as he is ? doubtlesse this sight of God is true happinesse . But then ( will some man say ) the diuels shal be happie , for they shall see him at the last day . Answ. Their sight shall be their sorrowe , for they shall see him as a terrible iudge , not as a Sauiour , with apprehension and approbation of his loue and mercie , which is the sight here meant : as the Apostle saith , r wee shall see face to face , and knowe as wee are knowne . So then the meaning of these words is this , they shall see God by his effects in this life , and perfectly in the world to come , with approbation of his loue and mercie . This gratious promise must be obserued as a ground of special comfort to all Gods children ; for they that endeauour after puritie of heart , shall suffer much contempt and reproach in the world ; but they must not be dismaied , for God will looke vpon them , and shewe himselfe fauourably vnto them : s he will appeare to their ioy , and their aduersaries shall be ashamed : therefore they must say with Dauid , t I will not feare what man can doe vnto me . Secondly , is it true happinesse to see God ? then in this world wee must striue to come as neere vnto God , as possible we can ; for the neerer we come vnto him , the more we see him , and the neerer we are to our perfect happinesse . Now that we may come neere vnto God , wee must set God alwaies before our eies ; that is , wheresoeuer we are , and whatsoeuer we doe , wee must perswade our hearts that we are in his presence : this was Dauids practise , Psal. 16. 8. I haue set the Lord alwaies before me : this perswasion will make vs to walke with God , as Enoch did , who for this is said u to please God. Thirdly , this must allure our hearts towards all those meanes wherein God shewes himselfe vnto his children : the Lord reuealed himselfe in his sanctuarie vnto his people , and hereupon Dauid was rauished with desire to Gods courts ; see Psal. 27. 4. and Psal. 48. 1 , 2. And the like affection must we haue to Gods word and Sacraments , therein he shewes his beautie , as in his sanctuarie ; and therefore we must labour therein to see the goodnesse and mercie of God towards vs , vsing them as pledges of his grace and loue in Christ : yea , we must endeauour to see him in all his creatures , as his wisdome , power , and goodnesse to vs wards : this is a notable steppe to our perfect blisse . Verse 9. Blessed are the peace-makers , for they shall be called the children of God. Here is the seauenth Rule and precept of Christ touching true happinesse ; wherein obserue first , who are blessed ; secondly , wherein this blessednesse consists : The parties blessed are Peace-makers . By peace we must vnderstand concord and agreement betweene man and man : Now peace is two-fold , Good , or Euill ; Good peace , is that which stands with good conscience and true religion . This was among the conuerts in the Primitiue Church , x who liued together , and were all of one heart , and one soule . Euill peace , is an agreement and concord in euill , as in the practise of any sinne against Gods commandements : in a word , euill peace is such , as cannot stand with true Religion and good conscience . Hereof Christ spake , saying , y I came not to send peace , but the sword : that is , diuision by meanes of the doctrine of the Gospel . Now in this place , good peace is the qualitie of those parties that be blessed . Further , by Peace-makers , two sorts of men are to be vnderstood : first , all such as haue care , so much as in them lieth , to haue peace with all men , good and bad : secondly , such as not onely themselues be at peace with others , but also doe labour to reconcile parties at variance , and to make peace betweene man and man ; both these sorts are blessed , that is , they are in a happie state and condition , because this gift of Peace-making , is a grace of Gods spirit in them alone who are blessed : for where Gods spirit worketh peace of conscience towards God in Christ , there the same spirit doth mooue the partie to seeke peace with all men ; as also to make peace betweene those that are at variance , so farre forth as it may stand with Religion and a good conscience . Yet here are certaine questions to be scanned touching peace , which will giue great light to the better vnderstanding of this Rule . Quest. I. Seeing Peace-makers are blessed , why should they be blamed which seeke to make peace betweene Papists and Protestants , by reconciling these two religions ? Answer . Because this is not good peace , for there is no more concord betweene these two religions , then is betweene light and darkenesse . Whereas it is said , they differ not in substance , but in circumstances , both hauing the same word , the same Creede , and Sacraments ; we must knowe , that notwithstanding all this , yet by necessarie consequent of their doctrine and religion , they doe quite ouerturne the foundation of the Bible , of the Creede , and Sacraments : as in the points of Iustification by workes , of humane satisfaction , of worshipping Saints and Images , and their massing sacrifice , and Priesthood , may soone appeare . But they haue the same Baptisme with vs ? Answ. Baptisme seuered from the true preaching of the word , is no sufficient note of a true Church ; for the Samaritans had circumcision , and yet the Lord saith , z they were not his people . Againe , they hold the outward forme of Baptisme , but they ouerturne the inward power thereof , by denying Iustification by faith alone in Iesus Christ. Thirdly , Baptisme is preserued in the Church of Rome , not for their sakes , but for the hid Church which God hath kept to himselfe , euen in the middest of all Poperie : so that if they returne to vs , we shall accord ; otherwise we may not goe to them , lest we forsake the Lord. Quest. II. If Peace-makers be blessed , how can any Nation with good conscience make warre ? Answ. The Lords commandement to haue peace with all men , doth not binde men simply , but with this condition , a if it be possible , and as much as in vs lieth : but when there is no hope of maintaining peace , then the Lord alloweth a lawfull warre , such as is for iust defence , or claime of our needfull due and right : for herein the case standeth with the body politicke , as it doth with the naturall body ; while there is hope of health and safetie , the Physition vseth gentle meanes ; but when the case is desperate , then he vseth desperate meanes , and sometimes giues ranke poyson , to trie if by any meanes life may be saued . And so may the fafetie of a State be sought by warre , when Motions of peace will not take place . Quest. III. How can suit in law be maintained with good conscience , seeing it can hardly stand with this blessed peace ? Ans. So long as meanes of agreement other waies may be had between man & man , suits in law should not be taken vp ; for Paul blameth the Corinthians , not onely b for going to law vnder heathen Iudges , but because they lawed for light matters vpon small occasions : why rather ( saith c hee ) sustaine ye not harme ? But if by priuate means we cannot get or holde our right , we may vse the helpe of law . Quest. IV. How farre forth may one man , or one people bee at peace with another ? League or societie betweene man and man , people and people , is twofold ; either of concord , or of amitie : The league of concord is , when men binde themselues in peace one with another ; and this may be had betweene all men , beleeuers or vnbeleeuers , good or bad ; d haue peace with all men ( saith the Apostle . ) League of amitie is , when men or people binde themselues one to another in speciall loue , beside their outward concord : and this kind of peace ought onely to be had with true beleeuers . Good king Iehosaphat is greatly blamed of the Lord , for making this speciall league with wicked Ahab , Wouldest thou helpe the wicked ( saith e the Prophet ) and loue them that hate the Lord ? for this thing the Lords wrath is vpon thee . Whereas Peace-makers are blessed , we are to be admonished , if it be possible to haue peace with all men , as much as in vs lieth ; and within the compasse of our callings , to auoyd all occasions of contention and strife : Saint Pauls exhortation must here take place , f we must hold the vnitie of the spirit in the bond of peace . To the effecting whereof , three vertues are there propounded for our practise ; Humilitie , Meekenesse , and Long suffering . Humilitie is a vertue , whereby one man thinkes better of another then of himselfe ; for this makes a man thinke basely of himselfe in regard of his owne sinnes and corruptions , whereupon he is content to giue place vnto others , and to yeeld of his owne right , for the maintaining of peace : when as on the other side , pride causeth men to seeke for more then their due , and so causeth contention : as Salomon saith , g onely by pride doth man make contention . Meekenesse is a vertue , whereby a man is gentle in behauiour towards euery person , good or bad : this causeth a man to put vp iniuries , and to forbeare wrong , when occasion of reuenge is giuen him . Long suffering is a vertue , whereby a man doth beare with other mens wants , as morositie , and hastinesse , and in bearing yeelds of his owne right , for the maintenance of peace : thus dealt Abraham with Lot , when their heardmen were at variance , though he were the superiour both for age and place ; yet for peace sake , he put Lot h to chose the place of his abode , whether on the right hand or on the left . Besides these , there are many other vertues propoūded in the writings of the Apostles , for the maintaining of peace ; to wit , Humanitie , when a man can so carrie himselfe towards all others , that he can take well all indifferent sayings and doings , and construe them to the best part , if it be possible : This is a most needfull vertue for Christian peace , which we must follow , and hereunto frame our nature and affections , which are crooked and rebellious of themselues , that so farre as is possible , we may haue peace with all men ; for peace is the bond of euery societie , of families , townes , and common wealths , without which no state can endure ; and Christian religion cōmends the same vnto vs , Iam. 3. 17. The wisedome which is from aboue , is pure , gentle , peaceable , full of mercie , and good fruits . Secondly , if Peace-makers betweene man and man be blessed , then much more happie are they , who make peace betweene God & man ; and these are the faithfull ministers of the Gospel , which set themselues wholly to reconcile men vnto God : so Paul ( speaking as a Peace-maker ) saith , i we beseech you as the Embassadours of Christ , that ye bee reconciled to God : and therefore all those , that by Gods grace are set apart for this worke , must in sinceritie set their hearts , and imploy thēselues diligently for this ende , to reconcile men vnto God , and to bring them to peace with God ; and in their owne conscience , this shall bee a seale of the Lords mercie towards them , whereby they may assure thēselues that they be blessed : for howsoeuer vnto some , their miserie may be the sauour of death , yet they are alwaies a sweete sauour vnto God in Christ. Thirdly , hereby wee may see , what a blessed thing it is , in the day of Gods wrath against his people , to stand in the breach , and by earnest praier to staie his hand , and so to make peace betweene God and his people by praier . This was Moses practise many a time , for which hee is renowned with all posteritie , Psal. 106. 23. Exod. 32. 10 , 11. And so did Aaron , Numb . 16. 47. 48. Dauid , 2. Sam. 24. 17. and many others . This dutie concerneth vs , for God hath a controuersie with our Land , for the innumerable crying sinnes hereof , as blasphemie , oppression , cōtempt of Religion , adulteries , and such like : now when we see the great mortalitie of our brethren , or heare of treasons and conspiracies , and rumors of warres by enemies , who threaten our ouerthrowe ; then must we knowe that God shakes his rodde at vs , and then especially is euery one to intreat the Lord more earnestly for mercie and reconciliation ; for this is a blessed worke of peace , to staie the Lord from the destruction of his people : Read Isay k , Ieremie l , and Ezekiel m , sundry times God complaines of the want of such , as should stand in the breach before him for the Land , that he should not destroie it . Behold the waight and worth of this dutie , in Abrahams intercession for Sodome , for hee so farre preuailed with the Lord , n that if there had beene tenne righteous persons in Sodome , the whole citie had beene spared for their sakes : but because there were none , so soone as righteous Lot was got out , it was burned with fire and brimstone from heauen , Gen. 19. 23 , 24. Lastly , if Peace-makers be blessed , the Peace-breakers are cursed : many there be of this sort , but aboue all , they are most notorious , who disturbe the peace of the Land , which by Gods mercy we haue for many yeares enioyed . It may bee thought wee haue none such among vs , but onely traitors , and such as plot with forraine enemies ; but the truth is , all those doe disturbe our peace , that walke after their hearts lusts in sin and wickednesse , as idolaters , blasphemers , oppressours , drunkards , & such like , these are peace-breakers , who cause the Lord to take away the blessing of peace : see Ierem. 16. 5. the Lord saith , Hee hath taken his peace from his people : the reason is , vers . 12. because euery one walked after the stubbornenesse of his wicked heart , and would not heare him : and Leuit. 26. 23 , 25. The sword of the enemie is sent of God , to auenge the quarrell of his couenant . It is then our transgression and rebellion against God , that will bring warre and rebellion into our Land ; if this were not , our peace would continue for euer : for o the worke of iustice shall be peace , quietnesse , and assurance for euer . And againe , p in righteousnesse shalt thou be established , and be farre from oppression . This therefore should mooue all vngodly persons to repent , and to breake off the course of their sinnes ; vnlesse they will continue professed enemies to the peace of the state , vnder which they liue . The second Point , wherein this blessednesse of Peace-makers consists ; namely , in that they shall be called the children of God : that is , they shall be esteemed and reputed for Gods children in this world , of God himselfe , and all good men ; and in the world to come , fully manifested so to be . That this is true happinesse will soone appeare , by the view of the state of euery childe of God ; for they are vnited vnto Christ by the spirit of grace , by which they are regenerate , and in Christ they are adopted for sonnes and daughters , and so enioy Gods speciall grace and fauour . Now hereupon they are Kings children , hauing God for their Father , who loues them more tenderly , then any earthly Parents can loue their owne children : secondly , they haue Christ for their brother , and so are heires annexed with him , hauing heauen and earth for their possession : q In him they are made Kings and Priests vnto God : and shall be r iudges of the world at the last day : yea , they haue the s holy Angels for ministring spirits to attend vpon their persons , for their defence from the power of the enemie , which farre surpasseth the dignity of any guard of men on earth whatsoeuer : all things worke together for the best vnto them , their crosses and afflictions are no curses , but fatherly trialls and chastisements ; yea , their sinnes are turned to their good : to them death is no death , but a sweet sleepe vnto their bodies , and a straite passage for their soules into eternall glorie : yea in the acte of death , they haue the comfort of life in the ioy of the spirit , and the Angels readie , when breath departeth , to carrie their soules to heauen . If this be true happinesse , to be called Gods children ; then they that liue after their owne wicked lusts , voyd of all care to keepe a good cōscience , are miserable and accursed ; for they are the children of the diuell , seruing him in the workes of sinne , and expressing his image in vngodlinesse and worldly lustes . It stands them therefore in hand , if they haue any care of true happinesse , to labour after regeneration ; whereby , forsaking the lusts and courses of their former ignorance , and embracing and obeying sincerely the word of life , they may become Gods children , and so happie . Secondly , hast thou receiued this grace of Gods spirit , whereby thou art inclined to haue peace with all men , and to seeke for peace between God and thine owne conscience , yea betweene the Lord and others ? then comfort thy selfe , thou art the childe of God , these motions come from grace , flesh and blood brings forth no such fruits : labour therefore to maintaine these good motions , with all other pledges of thine adoption , and so shalt thou growe fully assured of thine own happines . In this age men make much adoe to get good assurance of earthly purchases ; but what madnesse is this , so greatly to regard momentanie things , and to haue no care , in comparison , of our eternall inheritance , which we shall haue assured vnto vs , when wee become the children of God ? Verse 10. Blessed are they which suffer persecution for righteousnes sake , for theirs is the kingdome of heauen . 11. Blessed are ye when men reuile you , and persecute you , and say all manner of euill against you for my sake , falsly . 12. Reioyce and be glad , for great is your reward in heauen : for so persecuted they the Prophets which were before you . Here Christ propounds his eight Rule touching happinesse , which he handles more largely then the former ; for hauing laid downe the Rule , vers . 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses . In the Rule it selfe , note two points ; first , the parties blessed : secondly , wherein their blessednesse consists . The parties blessed , are they which suffer persecution for righteousnesse sake . Persecution properly signifieth pursuite , such as one enemie maketh after another ; but here the word must be taken generally , for all kind of persecution whatsoeuer . Now because it is a paradoxe , and absurd in humane reason , to thinke him blessed , that for any cause is persecuted ; therefore Christ to verefie the truth hereof , repeats the same Rule in the nextwerse , where also he expounds euery parcell thereof , wherewith I will content my selfe , because Christ is the best interpreter of his owne words . In the 11. verse therefore Christ sets downe three things , all pertaining to the true exposition of this Rule : First , he explaines more particularly the parties that be blessed , saying to his Disciples , Blessed are yee . In the beginning of the Chapter , wee heard , that hee cast his eies vpon them , and spake vnto them ; and now here he doth the like again : & therefore this Rule must not be vnderstood of all men in the world that suffer , but of all Christs true Disciples ; and generally it is not true , for the heathen and infidels doe often suffer for good causes , and yet remaine infidels , without the true God , and so are not blessed . Againe , a Chrstian professor may giue vp his life in a good cause , yet not of loue to God or his truth , but vpon ambition ; and so not be blessed : for a though I giue my bodie to be burned , yet wanting loue , it ▪ profiteth mee nothing . Secondly , Christ expoundeth particularly , what hee meaneth by persecution , naming three parts thereof : first , slaundering and reuiling , which is the persecution of the tongue : Thus the Iewes persecuted the Apostles , saying , b they were drunke , or full of sweete wine : Thus Festus persecuted Paul , making him c madde , or beside himselfe . Secondly persecution , meaning hereby ( as the word doth properly signifie ) first , pursuite , such as one enemie maketh after another , when he seekes to spoile him of his goods , or of his life : secondly , the bringing a man vnto the Barre , and there of malice to accuse and arraigne him : thirdly , euill speaking with lying ▪ when as men of purpose be without cause malitiously carried thereunto , as when the Iewes called Christ a d Samaritan , that had a diuell : and said that e he cast out diuels by Belzebub the prince of diuels ; and thus were the Christians in the Primitiue Church persecuted , beeing malitiously accused for killing their owne children , for worshipping the head of an asse , for incest , and such like . To these three kindes of persecutions , S. Luke Chap. 6. 22. addes a fourth ; namely , hatred : and a fift , called separation , wherby men were excommunicated , and cast out of the Temple & Synagogues , for Christs sake and his Gospels . These are the seuerall kinds of that persecution , for the enduring whereof , Christ pronounceth men blessed , vers . 10. whereof Hatred is the roote , and the rest are the branches . Thirdly , Christ laies downe the cause , for which , this persecution shall be inflicted ; namely , for my sake : or as S. Luke saith , for the sonne of mans sake : which expoundeth this phrase , for Righteousnes sake . v. 10. to wit , for professing , beleeuing , and maintaining the doctrine of the Gospel taught by Christ , touching remission of sinnes , and life euerlasting , to them that beleeue . The vses in generall : We see that Christ vrgeth this Rule of blessednes ▪ more largely then the former : this he doth for speciall cause ; first , hereby he would teach his Disciples , and vs in them , that it is the will of God , his Church in this world should be vnder the crosse , in such affliction and persecution , as their blood shall be sought , for the maintenance of the faith . And this hee will haue to bee the state of his Church , for speciall causes : First , that the members thereof , by their afflictions , may be acquainted with their owne wants and infirmities , which they would not much regard , if they were freed from the crosse . Secondly , that by affliction they may be kept from many grieuous sinnes , into which they would fall , if they liued in peace . Thirdly , that others seeing the correction of the Church for sinne , might learne thereby to hate and auoide sinne : and lastly , that the Church might glorifie God , in a constant and couragious maintenance of his truth vnto death ; for euen in persecution is Gods truth preserued , against the reason of mans wisdome , patient suffering for ▪ the truth , beeing faithfull witnes-bearing thereunto . Secondly , Christ had newely called the Twelue out of all his Disciples , to be Apostles ; whereupon they might thinke , that they should be aduanced to some outward honour , ease , and peace : but Christ hereby calles them from that conceit , & puts them in mind of affliction , which should befall ▪ them in time to come ; that when it came , they might the better indure it . And thus he prepares all churches to suffer affliction ; yea , and we our selues , must hereby learne in time of peace , to prepare our selues against the day of triall , because his will is , that whosoeuer ▪ would liue godly in Christ Iesus must suffer affliction . Thirdly , hereby Christ intends , to lay a ground of comfort to his disciples in their persecution , by a plaine and ful declaration of their happines that suffer for righteousnes sake , in that they haue sure title to the kingdome of heauen ; out of which estate no sound comfort can be had . And this same must we lay vp in store , against the time to come : for we liue now in peace by Gods mercie , but we know not how long it will continue ; we haue beene threatened , and dangerously assaulted by our enemies many a time , beside the rodde of God shaken with his owne hand against vs ; and wee may not thinke our peace will last alwaies , but seeing our sinnes increase , we may be sure our ioy and peace will one day bee turned into sorrow : and therefore it will be good to haue this Rule engrauen in our hearts , that they are blessed which suffer for righteousnesse sake . If therefore tribulation come for the defence of the Gospel , we must haue recourse to this promise of blessednesse , and that will be our comfort . More particularly : In the words of this Rule , Blessed are they , &c. Christ would let vs see that deadly hatred which the world beares vnto Gods Church ; for so much the word ( persecute ) importeth : The reasons of this hatred may be these ; First , the Church of God in the ministerie of the Gospel , seekes the ruine of the diuels kingdome , who is the Prince of the world ; the diuell therefore rageth , and inflames the hearts of his instruments , with malice against Gods Church , that they may persecute and quite destroy it , if it were possible . Secondly , Gods Church is a peculiar people seuered from the world in profession , doctrine , and conuersation , and therefore the world hates them , Ioh. 15. 19. And this very point may serue to stay our hearts , when we shall bee persecuted for the profession and embracing of the Gospel of Christ ; for the world doth hate Gods Church , and will doe to the end : there must be enmitie betweene the seed of the serpent , and the seede of the woman : as then he that was borne of the flesh , persecuted him that was borne after the spirit , so is it now . Gal. 4. 29. Secondly obserue , that this hatred of the world , is not onely against the members of Gods Church , but euen against Christs holy religion ; so Christ saith , for my sake : or , for my Religions sake . This is to be marked , as a most excellent argument to perswade our consciences , that the Gospel of Christ which we professe , is the true and blessed doctrine of God , because the wicked world doth alwaies hate it ; yea , it hateth vs also for the Gospels sake : now if it were a doctrine of men , it would fit their natures well , and they would loue it , for the world doth loue his owne . Ioh. 15. 19. Thirdly , if they be blessed that suffer persecution ; then how may any man lawfully flie in persecution ? Answer . A man may flie in persecution with good conscience , these two things obserued : first , that he be not hindred by his particular calling : secondly , that he hath libertie offered by Gods prouidence to escape the hands of his enemies . The intent of this verse , is not to forbid flight , but to comfort such as are in persecution , and cannot escape ; for the word signifieth such persecution , as is by pursuite and oppression , which cannot be auoided . Lastly , seeing they are blessed that suffer for righteousnes sake , Whether are they alwaies cursed that suffer deseruedly for an euill cause , for the contrarie reason is in contraries ? Ans. They are alwaies accursed , saue in one case ; to wit , vnlesse they repent for their vnrighteousnes , for which they are afflicted ; but by true repentance they become blessed . The thiefe vpon the crosse had liued in theft , and was therfore attached , condemned , and crucified , and so he suffered for vnrighteousnesse ; but yet hee was saued , because hee repented , and beleeued in Christ. It is added , for righteousnesse sake : In this clause we are taught a speciall lesson ; namely , that when God shall lay vpon vs any affliction or persecution ; as imprisonment , banishment , losse of goods , or of life it selfe ; we must alwaies looke that the cause be good , and then suffer willingly . This is a necessarie Rule , for we must suffer affliction either publikely or priuately , if we will liue godly in Christ Iesus . Now it is not the punishment , but the cause that makes a Martyr : and to this purpose Peter f saith , Let none of you suffer as a Murtherer , a Thiefe , or a busie-body ; but if any man suffer as a Christian , let him not be ashamed , but glorifie God in this behalfe : and therefore we must be sure the cause be good ; yea this we must looke vnto in our particular priuate crosses . Verse 11. Blessed are ye when men reuile you , and persecute you , &c. In handling the former verse , we shewed the meaning of these words , & how they serue to expoūd the former Rule . The point here to be obserued is this , That to reuile and slaunder , yea ( as Luke saith ) to hate a man for a good cause , especially for religion , is persecution : which shewes how fearefull the common sinne of the age is , whereby men reuile their brethren , with base and odious tearmes , because they shewe some care to please God , and to adorne their profession by a godly life . But thou art a persecutor whosoeuer thou art that vsest this , and therefore repent and leaue it , for it is a preparation to a greater sinne in this kinde , and most odious in Gods sight , as the punishment hereof declares , Gen. 21. 9 , 10. with Gal. 4. 29 , 30. S. Luke addes a second word , And when they separate you , whereby is meant excōmunicatiō out of the Temple and Synagogue ; a punishment which Christ foretold should befall his disciples . This censure was put in execution in their Synagogues ; for besides the administration of ciuill Iustice , Ecclesiasticall matters were there handled . Now marke what Christ saith , Though excommunication bee mine owne ordinance ; yet blessed are you when men excommunicate you out of the Temple and Synagogues , for my names sake : where hee maketh excommunication a kinde of persecution , when it is denounced against men for righteousnesse sake . Here then we may learne , what to thinke of the Popes Bulls , whereby he excommunicates Kings and Queenes , and particular Churches , for denying subiection to his chaire : namely , that they are the diuels instruments , where with Gods children are persecuted ; and that all such as are thus excommunicated , for defending the truth of the Gospel , are blessed : for excommunication is not the instrument of a curse to them that suffer it for good cause . Secondly , hence we learne , that excommunication abused against Gods word , is no powerfull censure , though in it selfe , beeing vsed according to Gods ordinance , it be a most terrible thunderbolt , excluding a man in part , from the Church , and from the kingdome of heauen : and therfore all Churches must see , that this censure be not abused , for the abusers of it incurre the danger of the curse , and not they against whom it is vniustly pronounced . Vers. 12. Reioyce and be glad , for great is your reward in heauen : for so persecuted they the Prophets which were before you . Here Christ drawes a conclusion from the former Rule ; for hauing said in generall , that they which suffer for righteousnesse sake are blessed , v. 10. and applied it in particular to his Disciples , ver . 11. hereupon hee infers , that they must reioyce in affliction , euen then , or as ( Luke g saith ) in that day : yea , they must be glad ; which word signifieth exceeding ioy , such as we vse to expresse by outward signes in the body ; as skipping and dauncing ; such as h Dauid vsed to testifie his ioy , for the returne of the Arke of God to his citie . This is a most worthy conclusion , often vrged and commended vnto vs in Scripture , Iam. 1. 2. Brethren , count it exceeding great ioy , when yee fall into diuers temptations . Rom. 5. 3. We reioyce in tribulation , knowing that tribulation bringeth forth patience : and Act. 5. 41. The Disciples reioyced , that they were counted worthy to suffer rebuke for the name of Christ. Here we learne then , that Gods church and people , that suffer in a good cause must reioyce and be glad : This must be remembred , for we ●aue bene many times in great danger of our enemies for the Gospels ●ake ; and it may please God to leaue vs in their hands , for our manifold sinnes , and great abuse of his heauenly blessings ; which if he doe , what must be our behauiour ? must we be swallowed vp with sorrow and griefe ? no , but humbling our selues for our sinnes , we must remember for what we doe suffer , and reioyce and be glad in that behalfe ; for though our outward man perish ▪ yet the inner man shall bee reuiued . Now because it is a hard thing to reioyce in grieuous afflictions , therefore Christ doth giue two reasons to mooue them hereunto ; first , from the Recompense of reward after this life , in these words , for great is your reward in heauen . This point I haue handled heretofore , & therfore I will here onely shewe how the Papists abuse this text , to prooué the merits of mans workes of grace ; for hence they reason thus , Where there is a reward , there is merit : But in heauen there is a reward for mans works of grace ; and therefore in this life , there is merit by them . To this , it is answered diuers waies : I will touch the heads of the principall . First , the word reward must not bee vnderstood properly , but figuratiuely ; for Christs speech is borrowed from labourers , who after they haue done their worke , doe receiue their wages , which is the reward thereof : euen so , after Christs disciples and seruants haue suffered afflictions for the name of Christ , at the end of this life they shall receiue life euerlasting . Secondly , when wee read of wages and reward in Scripture , wee must not dreame of any thing due by right of debt and merit , but conceiue thereby , that which is giuen by promise , and of meere mercie ; like as when an earthly Father promiseth to his sonne , to giue him this or that thing , if hee will learne ; now the Fathers gift is not merited by the childe , but is freely giuen , the more to incite the childe to learne his booke . Thirdly , if we vnderstand reward properly , then we must referre it , not to our sufferings , but to the sufferings of Christ : for there is no proportion betweene our sufferings , and life eternall : the afflictions of this present life , are not worthy of the glory which shall be shewed vnto vs , Rom. 8. 18. The second reason is taken from the example of the auncient Prophets ; for so persecuted they the Prophets which were before you . In this Reason , Christ intendeth two things ; First , to teach his Disciples and vs , that persecu●ion for good causes , is no newe or strange thing : Secondly , to comfort his Disciples and seruants in their sufferings ; for that thereby , they should bee made comformable to the ancient worthy Prophets , who were of old renowned among men , and are now glori fied of God in heauen . Hereto wee must compare the words of Luke ' spoken to the same purpose : i for after this manner did the Fathers to the Prophets . By Fathers , we must needs meane the auncient people of the Iewes , for here hee speaketh to his Disciples and others that were Iewes by nation . Now hence obserue a strange point ; to wit , that the auncient Prophets , who were most worthy men of God , were persecuted in their time , not so much by forrainers and enemies to religion , as by those that were outwardly members of the Church of God , and professors of religion . This may seeme strange , that men liuing in Gods Church , should growe to this height of impietie , to become persecutors of Gods Saints : but Saint Stephen giueth the reason hereof ; namely , their k hard hearts , whereby they resisted the holy Ghost in the ministerie of the word ; for which God left them to themselues , so as they ran headlong to this height of impiety , to persecute Gods deerest seruants . The like we may see in these our daies ; some that haue beene professors , after long hearing , breake forth into open Atheisme , calling this into question , whether there be a God : and among others , there is also to be seene as vile crueltie and oppression in their particular dealings , and as abhominable filthinesse , as is to be found among the heathen , or Idolaters : all which , and many other enormous sinnes proceed from this ; that though men professe religion , yet they denie subiection to the Gospel preached , so as it is not in them a Word of power : for which cause , God in his iustice giues them vp to hardnes of heart , to commit sinne without remorse . And therefore if wee would escape the fearefull iudgement of a reprobate sense , let vs labour with feare & trembling , to become obedient to the word which we heare ; for if we doe not glorifie God in the meanes wherein he offers grace and mercie , God will bee sure to glorifie himselfe in our deserued confusion . Vers. 13. Ye are the salt of the earth : but if the salt haue lost his sauour , &c. In this verse and the rest , to the 16. Christ propoundeth the second branch of his sermon , touching the office of the Apostles , and in them , of all Ministers ; wherein , his intent is to mooue them to diligence in preaching the will of God to all people . The Coherence of this part with the former standeth thus : Christ had shewed before in diuers precepts , that many are blessed , whervpon some might aske , how they should attaine to this happines , and to those graces of the Spirit , which make them fit for that estate ? Christ here answers , that the preaching of the Gospel is the principall meanes to worke in their hearts those graces , to which true happines is promised . And because it is an excellent priuiledge to bring men to this estate , therfore he exciteth his disciples to diligence in this Ministerie by two Reasons , drawne from the properties of this worke , & propounded in two similitudes : The first is taken from salt , in these words : ye are the salt of the earth : & amplified in the words following , to the ende of the verse . The second is drawne from light , ver . 14. 15. For the first : yee are the salt of the earth : yee , that is , you whom I haue called to be Apostles , and set apart for the worke of the Ministry , are salt ; not properly , but by resemblance ; yet not in regard of their persons , but of their ministerie ; because hereby they were to season men for God , and to make them sauourie both in heart and life : Of the earth ; not of Iudea only , but of the whole world , as may appeare by their commission , Math. 28. 19. Goe therefore and teach all Nations . From this description , both Ministers , and people , may learne their dutie . First for Ministers : by this title of salt heare giuen vnto them , Christ would teach them , first , how they ought to dispence the word of God , both Lawe and Gospell ; namely , so as they labour therein to expresse the properties of salt , whereto Christ alludeth in his Title : Now the properties of salt , applied to rawe flesh , or fresh wounds , are principally three ; First , it will bite and fret , being of nature hot and drie : Secondly , it makes meats sauourie vnto our taste : Thirdly , it preserueth meates from putrifaction , by drawing out of them superfluous moistnesse . The Apostles therefore and other Ministers being salt , must not onely in generall deliuer the word of God vnto the people ; but withall applie the same particularly vnto mens hearts & consciences , as salt is applied vnto meat : And that for three endes ; first the Law must be applied , to rippe vp mens hearts , to make them see their sinns ; it must fret and bite them by the curse thereof , to cause them to renounce themselues , and to crie with the Iewes , l Men and brethren what shall we doe ? Secondly , the Gospel must be preached , that men feeling their corruption , like rottennes in their soules , may by the blessing of the spirit be thereby seasoned with grace , and so reconciled vnto God , and made sauourie in his sight . This is the end of the Ministrie , 2. Cor. 5. 20. We are Embassadours for Christ , as though God did beseech you through vs , we pray you in Christs steed , that you be reconciled vnto God. Thirdly , both the Law and the Gospel must bee continually dispensed , that thereby sinne and corruption may be daiely mortified and consumed both in heart and life ; euen as superfluous humours are dried vp by salt ; And this is the right dispensing of Gods word : for euery discourse vpon a text of Scripture is not preaching , but he that so expoundeth and applyeth the word , that his ministerie may be salt vnto his hearers , he it is that preacheth the word indeede . Secondly , Christ calling his Disciples salt , teacheth them and all ministers , that they themselues ought first to be seasoned by the word : for how can they fitly season others by applying this salt vnto their consciences , who neuer felt the biting of it vpon their owne ? He that is vnseasoned himselfe may speake Gods word , which God may blesse to the good of others : but yet in respect of himselfe , it is a riddle which can not be vnderstood . Thirdly , this Title giueth good direction to euery Minister for his manner of preaching : for if the word of God alone be that sauory salt , wherewith mans heart is seasoned for the Lord , then it ought to be dispensed purely and sincerely , without the mixture of humane inuentions . This was Pauls care , m my word & my preaching ( saith he ) stood not in the entising speach of mans wisedome , but in plaine evidence of the spirit and of power , that your faith should not be in the wisedome of men , but in the power of God. Experience teacheth vs that salt by mixture with other things looseth of his sauour : and so is it with the word : In deede there is a place for Arts and tongues , and humane learning with euery dispenser of the word , wherein he may vse them with great commendation , to witte , in his priuate preparation : but not in the publique dispensation whereby he seasoneth mens hearts vnto God ; that the word of God alone must doe , for to it alone belongs the promise of the spirit . Isay. 59. 21. And therefore he must vse great discretion in this ministerie , and labour so to speake that the spirit may take delight to accompanie the same . Fourthly , this Titile teacheth all Gods Ministers by patience to possesse their soules , when the wicked doe fret and fume against them for their ministerie , for this is a testimonie that their ministrcie is salt , and bites their corrupt consciences as it ought to doe : therefore they are to goe on with chearefulnes , endeauouring more and more to season their hearers herewith . Secondly , the people of God that heare his word , may learne good instruction from this Title : first , hereby euery one may see what he is by nature , namely , like vnto flesh subiect to corruption , nay , as vnsauory flesh , and stinking cation in the nostrels of God ; for els what needed this salt ? This therefore must mooue vs to lay aside all pride of heart , whereby we thinke highly of our selues : yea , we must become base and lowly in our owne eies , in regard of the vnsauourie tast of our naturall corruption , else we shall neuer feele the seasoning vertue of Gods holy Ministerie . Secondly , euery one must hereby learne to suffer the word of reproofe , whereby his heart and conscience may be ripped vp , and his sores of sinne discouered : when we haue a cut or a wound in our flesh , we can be content to put salt vpon it , to drie vp the noysome humours , that otherwise would corrupt ; now can we endure the smart of salt for the health of our bodies , and shall we not much more suffer the word of God to rip vp our sinnes , and to mortifie the same , for the saluation of our soules ? Thirdly , euery one must giue all diligence to bee seasoned throughout , with this heauenly salt , that the thoughts of his heart , the words of his mouth , and the actions of his life , may be all sauourie and acceptable vnto God in Christ ; yea , in his conuersation with men , hee must labour to shewe the power of this seasoning : Coloss. 4. 6. Let your speech be gratious alwaies and powdred with salt : that is , seasoned by the word , that it may sauour of grace , to those that heare vs. If we liue vnder the Ministerie of the word , and be not seasoned therewith , our case is dangerous ; for therein it is of the nature of salt , which causeth barrennesse , where it seasoneth not : as we may see in the practise of Abimelech , who sowed n salt in Shechem , to make the groūd barren , and the place despised . But if the salt haue lost his sauour , wherewith shall it be salted : it is thenceforth good for nothing , but to bee cast out , and troden vnder the foote of men . Here Christ amplifieth the former reason , whereby hee mooued his Apostles to sidelitie and diligence in their Ministerie , by the danger of the contrarie infidelitie , which is as vnsauourie salt , incurable and vnprofitable , and so subiect to a fearefull curse ; and therefore ( saith Christ ) you had neede to bee faithfull in seasoning the world by your Ministerie . In this amplification we may obserue foure points : First , the ordinarie sinne that doth accompanie the calling of the Ministerie . Secondly , the danger of this sin . Thirdly , the vnprofitablenes of such a Ministerie . Fourthly , the iudgement of God due vnto it . I. Point . As other callings haue their seuerall faults , so hath the calling of a Minister , noted in these words ; If the salt haue lost his sauour , &c. Salt is said to become vnsauourie , when it looseth that vertue and acrimonie which it hath in seasoning that flesh on which it is cast . Now Ministers are as vnsauourie salt , when they become vnprofitable in their Ministerie , and either doe not , or cannot dispense Gods word , for the seasoning of mens soules , that they may be acceptable to God , and reconciled vnto him in Christ. In this calling , there bee especially foure kinds of vnsauourie salt ; First , the blind watch-men that haue no knowledge ; o and dumb dogges that cannot barke : that is , such as either cannot , or if they can , will not dispense Gods word , for the saluation of mens soules . Secondly , Hereticall Teachers , who preach false and damnable doctrine , such as doth not season , but poison and destroie the soule : such were the false Prophets among the Iewes , who enticed to Idolatrie : Deut. 30. 1 , 2. and the false Apostles , and Heretiks in the Primitiue Church , p whose words did fret as a canker , and destroyed the faith of many . And such are the Romish teachers at this day , and the Iesuits and Seminaries among vs , who though they be qualified with many good gifts of learning , yet by mingling the word of God with their owne inuentions , and humane traditions , they rase the foundation , they become vnsauourie salt , and hereticall Teachers . And here by the way , who cannot but wonder , that students in Diuinitie , should so much affect the Postils and Comments of Friers and Popish writers , as they doe ? doubtlesse it argueth that the word of God hath not seasoned their hearts ; for where such vnsauourie salt hath relish , the wholesome doctrine of Gods word hath neuer seasoned . Thirdly , they are vnsauourie salt , who teach true doctrine , but yet misapplie the same . Many such were in the Church of the Iewes in the daies of q Ieremie and r Ezekiel , who much complaine , of sowing pillowes vnder the elbowes of the wicked , by preaching peace vnto them , when they should haue called to repentance by the discouerie of their sinnes , and the denunciation of Gods iudgements : as also , for making sad the hearts of those , whom God hath not made sadde : And such are those at this day , who haue sinooth tongues , in respect of sinne , and yet are full of bitter inuectiues against the better sort . By this meanes the word of God looseth his acrimonie and sharpnesse , whereby the wicked should be awaked out of their slumber of securitie , and the godly further seasoned , and made more acceptable vnto God. Fourthly , they are vnsauourie salt , who though they teach the truth , and generally applie it well , doe yet lead vngodly and scandalous liues : for an offensiue and vnsauourie conuersation in the Teacher , doth hinder the seasoning vertue of the word of his Ministerie in the hearts of the people ; and his doctrine cannot so much edifie , as his course of life destroyeth , because naturall men regard not so much what is said , as what is done . This beeing so , all Gods Ministers , and those also that destinate themselues to this calling , must haue speciall care , so to bee qualified for this worke , and so to preach the word of God , that it may be sauourie in the hearts and consciences of them that heare it . This is a matter of great importance , as well in respect of the Minister , as of the people ; and thus shall it appeare , that they are not onely no vnsauourie salt , but euen such as doe season others . II. Point . The danger of this sinne , in beeing vnsauourie salt ( that is vnfaithfull in the Ministerie ) is very great , noted in these words ; wherewith shall it be salted ? Some referre this salting to the earth , as if Christ had said , wherewith shall the earth be salted ? but it doth more truely belong to the salt it selfe , as Mark. 9. 5. Salt is good , but if the salt be vnsauourie , wherewith shall it , that is , the salt it selfe , be seasoned ? Againe , the interrogation wherewith , imports a vehement deniall ; as if Christ should say , If salt once loose his naturall propertie of saltnesse , it can neuer be recouered : now vnfaithfull and vnprofitable Ministers , are vnsauourie salt ; and therefore their danger is exceeding great . And yet the comparison must not so be vrged , as thereby to prooue the state of Ministers to be incurable , if they once become vnfaithful : but Christs meaning is , to shewe that vnprofitable Ministers are very hardly , or seldome euer made sauourie againe ; at least , if formerly they haue beene faithfull , & after haue fallen from it . That this is the true meaning , may thus appeare ; for notes of negation in Scripture , doe not alwaies import an absolute deniall , but sometime they are put to expresse great difficultie , and to shewe things that seldome come to passe , Matth. 23. 33. O generation of vipers , how should you escape the damnation of hell ? that is , very hardly : And so where it is said , that Dauid did not decline from the way of the Lord , saue in the matter of Vriah : that is , very seldome : for he sinned grieuously in s numbring the people : so Matth. 13. 57. A Prophet is not without honour ( that is , very seldome ) saue in his owne countrie ; for sometime he may be dishonoured else-where : and sometime also , haue honour in his owne countrie : So in this place , this resemblance of incurablenesse in vnfaithfull Ministers , must bee vnderstood , of great hardnesse and difficultie ; not of an impossibilitie , as experience also teacheth : for king Salomon was a Prophet of God , who by his adulteries and idolatrie , became wonderfull vnsauourie , and yet no doubt , he afterward recouered , and became sauourie againe by true repentance , whereupon he penned the booke of Ecclesiastes : so Peter by his deniall of Christ , became vnsauoury ; but yet by Gods mercie , vpon his repentance , he was seasoned againe . This then is the danger , that Ministers declining from fidelitie , doe seldom or hardly recouer : the reason is ; First , because they want teachers to instruct them , as they instruct the people : Secondly , the word in them is vnsauourie which should season them , and so there is no other meanes to recouer them ordinarily . Goe through all ages , and obserue the examples of false prophets in the olde Testament , of false Apostles in the newe , and of Arch heretickes in the primitiue Church ; and hardly shall you find any that repented : yea , marke such Ministers as in our age incline to poperie , and for the most part they become irreuocable . Hereby then euery Minister is taught to learne and practise Pauls lessons to Timothie , To take heed vnto himselfe , and vnto learning , continuing therin , fighting a good sight , hauing faith and a good conscience . These things Paul doth notably vrge in that Epistle , giuing good direction to attaine therevnto : 1. Tim. 4. 13. 14. 16. and 6. 11 , 12. III. Point . The vnprofitablenes of vnfaithfull Ministers , expressed in these words ; It is thenceforth good for nothing : that is , as vnsauourie salt , becoming vnfit to season meate , is good for nothing ; ( for cast it on the ground , it makes it barren ; nay , cast it on the dung-hill , and it hurts that also , which otherwise serues for good vse : ) so it is with Ministers that become vnfaithfull , they are of all other most noysome both to the Church and commonwealth ; for Gods curse is vpon them , and they are good for no societie . This might be declared by many examples , of such as hauing fallen to Poperie , from our Ministerie , haue after prooued not only deadly enemies to our Church , and to the truth , but the rankest Rebels & Traitors vnto our Prince and State , of all others . Question . Whether may such Ministers as become vnsauourie salt , by making Apostacie from the truth ( as if a protestant Minister become a Masse-preist ) be restored againe into the Ministerie of Gods Church , vpon their repentance ? Answer . Some be of minde , that they may not be receiued at all into the Ministerie , after such apostacie : but I finde nothing in the Scripture , which should hinder their restitution , if their conuersion vnto God , and to his truth , may appeare to be true and vnfained . It is alleadged , that the Priests vnder the Law , falling to Idolatrie , t were for euer debarred from the Priests office ? Answer . That was for special cause ; for the Priests were types of Christ , and their outward holinesse shadowed out the perfect integritie and holines of our Saiuour Christ ; for which cause their was none chosen to the Priests office , who had any blemish in his body . Now by such opē Idolatrie , they disabled thēselues frō being figures of Christ , & therfore were reiected . Again , we find that inferiour officers were not debarred frō their office in the Sanctuarie , though they committed idolatrie , as the Priests did . It is said againe , that a Minister must be vnblameable ; but a Masse-priest cannot be vnblameable . Answ. Without true repentance none is vnblameable ; but by true repentance , euen a Masse-priest may becom vnblameable . But such as fall away , become vnsauourie salt , which cannot be made sauourie againe ? Ans. By the power of God it may ; and so may an vnfaithfull Minister through Gods mercie be renued by repentance , and become profitable in the Church . IV. Point . The curse and punishment of vnsauourie salt : It is cast out , and troden vnder foote of men : whereby Christ signifieth , that vnfaithfull and vnprofitable Ministers , shall be condemned both of God and man : Hos. 4. 6. Because thou hast despised knowledge , therefore also will I despise thee . Mal. 2. 9. Therefore haue I made you to be despised and vile , before all the people ; because ye kept not my way , but haue beene partiall in the Lawe . See the signe of the Lords contempt , in his fearefull iudgements vpon them ; as on Nadab and Abihu , Leuit. 10. 1 , 2. Hophni and Phinehas , 1. Sam. 2. 34. And though they may escape his hand in this life , yet will Christ at his comming , u cut them off , and giue them their portion with Hypocrites , where is nothing but weeping and gnashing of teeth . The consideration whereof , must mooue all Ministers to beware of vnfaithfulnesse in their calling , lest the curse of vnsauourie salt light vpon them . The Carpenters who builded Noahs Arke , were themselues drowned in the flood ; because neither Noahs preaching , nor their owne working did mooue them to repentance : And the like iudgement will befall vnfaithfull Ministers ; though they haue the name of such as should season others , yet because of their vnfaithfulnesse , they become vnsauourie ; God himselfe at length will cast them out , and tread them vnder foote . If this were laid to heart , as it ought to be , it would driue many from their idlenesse , vanitie , and couetousnes , whereby they become vnsauourie vnto God. Verse 14. Yee are the light of the world : a Citie that is set on a hill cannot be hidde . 15. Neither doe men light a candle , and put it vnder a bushell , but on a candlesticke ; and it giueth light to all that are in the house . 16. Let your light so shine before men , &c. Here Christ laieth down the second reason , to induce his disciples , & in them all Ministers , to preach the word of God faithfully ; as if he should say ; By calling you are the light of the world , and your condition is such , that all your sayings and doings are open to the eies of men : therefore bee carefull that yee glorifie God therein . The first part of this reason , is in these words ; yee are the light of the world : the second is expressed by two comparisons , in the wordes following ; A citie that is set on a hill , &c. the conclusion in the sixeteenth verse . For the first part : ye are the light of the world . If Ministers be lights , why saith the Scripture , that Iohn Baptist was not the light of the world ? Ioh. 1. 8. Answ. There be two kindes of lights , Originall , and Deriued : Originall is that , which is the cause of all light ; and so Christ alone is the light of the world : and in this sense doth the Scripture denie Iohn Baptist to be that light . Deriued light , is that which shineth forth , but yet is receiued from another ; and so x Iohn Baptist was a burning and a shining lampe : so were the Apostles lights , y for God that caused the light to shine out of darkenesse , shined into their hearts , to inable them to giue the light of knowledge in the face of Iesus Christ. And so must these words be vnderstood , that whereas the world naturally sits in darkenes , and in the shadow of death , the Apostles by the light of their ministerie were to shine vnto them . The vse : First , this title of light giuen to Ministers , sheweth the right vse of the Ministerie of the word . The whole world lieth in darknesse , that is , in ignorance vnder sinne , and so subiect to damnation by nature ; now God hath ordained the Ministerie of the word to bee a light , whereby this ignorance may bee expelled , and they brought to the knowledge of their sinnes , and of the way that leadeth vnto life : Act. 26. 18. Paul must preach , that both Iewes and Gentiles may come from darkenes vnto light . Secondly , by this Title , Christ sheweth how his word is to be handled ; namely , so as it may be a light vnto mens minds and consciences , to make them see their sinnes , and their great miserie thereby ; then , to let them see the remedie from that miserie , which is Iesus Christ : and lastly , to shewe them that straite way of obedience in all good duties to God and man , which God requireth in the life of a Christian. Men may make long discourses vpon a text of Scripture ; but that onely is true preaching , which giues this light of knowledge to the minde and conscience , which leadeth men to God. Againe , the hearers of the word must be admonished of their duties from this title ; First , if Ministers be lights in regard of their Ministerie , then euery hearer must so apply his heart vnto the preaching of the word , that it may enlighten his conscience with the knowledge of his sinnes , and of his miserie by reason of them ; as also , with the true knowledge of Christ , and of the will of God , which may guide him in obedience : otherwise , this holy ordinance , turneth to his deeper condemnation . Secondly , euery hearer must learne Pauls lesson , Ephes. 5. 8. Yee were once darkenesse , but now ye are light in the Lord , walke as children of the light : that is , looke what the word teacheth , which is this light , that doe : When the time is darke , wherein we walke , we vse torches and candles , that so we may see the right path ; behold , the world is darkenesse , we therefore must labour to haue the word of God to be a light vnto our feete , in all the steps of our callings wherein we liue ; for hee that walketh in the darke , knoweth not whither hee goeth , Iohn , 12. 35. Lastly , there be many that liue in ignorance , as blind , as though they had neuer heard of Christ ; and though they heare the word preached , yet still they remaine in darkenesse : but they must knowe , that their case is fearefull , for the Ministerie of the word is light : they therefore , hauing the benefit thereof , ought to be children of the light : and because they are not enlightened , vndoubtedly a most fearefull iudgemēt of God is vpon them ; for marke what Paul saith , z If our Gospel be hid , it is hid to those that perish , in whom , the god of this world hath blinded the eies of their minde : and therefore , such persons must labour to knowe and practise the speciall grounds and duties of true religion , that so in conscience they may be truely assured , that the word of God is become their light . The second part of this reason , is this ; Your condition is such , in regard of your calling , that all your sayings and doings are seene of men : & it is expressed by two similitudes : First , of a citie set on a hill , which cannot be hid : Secondly , of a candle put on a candlesticke , ver . 15. And thus it dependeth on the former part : Whereas Christ had called his Disciples the light of the world , they might take it for a matter of some outward renowne : Christ therefore tels them , that his intent herein , is not to giue them titles of praise , but to make them acquainted with their hard condition , in which they were like to bee , by reason of their great and waightie calling ; wherein they should become spectacles to all the world : for thus he saith , A Citie that is set on a hill , cannot be hid , but all that passe by may see it : and a Candle lighted and set on a candlesticke ▪ giueth light to all that are in the house ; euen so , you mine Apostles , by reason of your publike calling , shall haue all your sayings and doings manifest to the eies of the whole world . Because both these similitudes serue to expresse the same thing , therefore the points of instruction , which specially concerne Gods ministers , shall bee propounded from the ioynt scope of them both . First , whereas the conditiō of Gods ministers is such , to haue their whole cōuersation open & manifest to the eies of the world ; therfore they especially , aboue all others , ( though it concerne euery man in his place ) must haue care that their liues & conuersatiōs , both for sayings & doings , be holy & blameles : for their place is such , that by their well doing , they win many vnto the Lord ; but by their bad conuersation , they carry many a soule with them to destruction . 2. Hereby they must learne , not to thinke it strange , if they lie open to manifold reproaches , and abuses , more then any other sort of men : for they , of all other , lie most open to the world ; & if their conuersation bee godly , it is the more distastfull to the world : as Cain hated Abel for his good works , 1. Ioh. 3. 12. 3. Hence it appeareth , that men in this calling , cannot without great sinne , hide the gifts and talents which God hath giuen them ; for they are as lighted candles , which must not be put vnder a bushell . Sundrie men haue heretofore offended this way , as those in the Primitiue Church , who beeing godly men , and well qualified for the Ministerie , did yet withdraw themselues from publike societies , to liue in solitary places ; for by their gifts they were excellent lights , and therefore they ought to haue shined forth to others . And at this day , they offend this way , that will not abase themselues in their Ministerie , to speake plainely , to the meancapacitie of the simple : yea , they also put the light vnder a bushell , who beeing fit for this Ministerie , doe spend their daies wholly in the Vniuersities , except it bee that they want a calling into the Church , and haue a lawefull calling for their staie in the Vniuersities : and though men haue not such meanes of calling forth , as were to be wished , yet they that liue in Schooles of Learning , ought to shew themselues willing to become lights abroad in the Church ; saying with the Prophet Isaie , when his lippes were touched with a cole from the Altar , a Here am I , Lord send me . In a word , all persons in this calling , that any way hide their gifts , are here blamed ; for they are lights which should not be hidde . From these comparisons , wherein Christ sets out the open state of his Apostles to the viewe of the world , the Papists do gather , that the Church of God cannot be hid , and therefore visibilitie must needs be the note of a true Church . But we must knowe , that Gods Church may sometime lie hid , in regard of the word ▪ and the Ministerie thereof ; as it did in the daies of b Elias , and in the time when Poperie spread it selfe ouer these Westerne parts . Neither doth this place make ought against vs , for Christ here speakes of his Apostles , and of their ministerie properly , which could not be hid ; and not of euery ordinarie Minister , who are not lights of all the world , as the Apostles were , but onely in their particular standing . Secondly , the Ministerie is a light , yet not alwaies shining to the whole world ; and therefore it is added in the second similitude , that it giueth light to them that are in the house : that is , in the Church of God. And so in the darkenesse of Poperie , the Ministerie of the Gospel was hidde from the world , and yet it gaue some light to the hidden Church , the house of God , to shew them their calling , and the meanes of saluation . Now , as these similitudes concerne the Ministers , so they may well be enlarged to euery Christian in his place : for in this regard the Minister is a patterne to his people , and many times in Scripture others besides the Ministers are called lights , 2. Sam. 21. 17. Dauid is called the light of Israel ; not onely for the comfort of his Regiment , but also as he was a King , by his vpright life he gaue light to the people , wherof he was gouernour : And so answerably , all Superiours in their places must be lights ; the publike magistrate , to the common wealth ; the master , to his seruants ; parents , to their children ; and euery Christian , to his brother : Philip. 2. 5. Shine as lights in the world , in the middest of a naughtie and crooked nation . This therefore is our dutie , if we be Christians ; as we must labour to get the knowledge of Gods will into our hearts , so must we cause the power thereof to shine forth in the example of a good life , whereby others may be directed in the darkenesse of this world . But alas , here in the case of many is lamentable , who thorough ignorance and disobedience , be yet in darkenesse ; these must bee taken out of their places , as darke candles , and troden vnder foote , and so cast into eternall darkenesse ; where they shall flame in woe for euermore . Vers. 16. Let your light so shine before men , that they may see your good workes , and glorifie your father which is in heaven . This is the conclusion of this reason ; where , by shining , is meant ministeriall teaching , whereby they make knowne Gods will vnto his people : wherewith , he also requireth answerable practise in a godly life : as if he should say , Seeing by your calling you are so conspicuous to the world , therefore looke to the euidence of your Ministerie , and to the holinesse of your liues , that so the people may not onely heare your doctrine , but also see your good workes , and thereby be mooued to follow the same , and so to glorifie God in heauen . A most worthy conclusion , wherein obserue two points touching the ministerie of the word : First , in what manner Ministers must teach the word : Secondly , the ende of all teaching . For the first : Gods word must first be preached , that men may heare it : secondly , therewith must goe an vnblameable conuersation , bringing forth good workes , that men therein may see the will of God. Here then are two parts of a ministers office , Doctrine , and good life ; and they must goe together in him that is a good Minister . Hee that teacheth to write , will first giue rules of writing to his schollers , and then set them copies to followe ; and so doth euery master in his Art : there is no learning of any thing , vnlesse examples goe with rules . Againe , God will haue men to learne his will two waies ; by Hearing , and Seeing : the Minister therefore , that is to teach Gods will , must not onely by doctrine instruct the eare , but by a godly life exemplifie his doctrine vnto the eie : 1. Tim. 4. 12. Be vnto them that beleeue , an example in word , and in conuersation . In regard of this double charge , that lies on euery Minister , the people for their parts , must remember , in all their praiers to ●raue of God , that the Ministers may be enabled to teach Gods wil , both in doctrine and life . The Apostle Paul doth sundrie times require the Churches to whom he writ , to pray for him in regard of his c Ministerie . Now if so worthy an Apostle had need to bee praied for , much more hath euery ordinarie Minister in Gods Church . And great reason it should be so , for the diuell stands d at Iehoshuahs right hand to resist him : e he hindred Paul from comming to the Thessalonians . Though he maligne euery beleeuer , yet he aimes especially at the Minister , that he may cause him to faile , if not in teaching , yet at least , in the exemplifying of his doctrine , by a sincere and godly conuersation . Now , because Christ requires of euery Minister , besides teaching , the euidence of good workes in a godly life ; therefore here I will handle this point of good workes : and first shewe what a good worke is : secondly , the differences of good workes : and then obserue the necessitie , the dignitie , and vse of good workes . I. Point . A good worke , is a worke commanded of God , and done by a man regenerate in faith , for the glorie of God in mans good . First ( I say ) it is a worke commanded of God , for Gods will is goodnesse it selfe , and the Rule of all goodnesse in the creature ; and euery good thing is therfore good , because it is answerable to the will of God : no worke therfore can be good , vnlesse it be appointed , ordained , and commanded of God : men indeed may inuent and doe many good workes , but they shall haue no goodnesse in them , vnlesse they doe accord with Gods wil. Again , good works must be done in obedience to God : now , vnlesse God appoint them , the doing of them cannot be any obedience to his will. Thirdly , will-worship , whereby men thrust vpon God their owne inuentions for his seruice , is euery where f condemned : and of like nature be all those actions , wherein men of themselues doe fasten goodnesse , without the will and appointment of God. This point must bee remembred , because the Church of Rome doth teach the contratie ; That a man may doe good workes , not required or appointed by God : but the former Reasons shew this to be false ; and the arguments which they bring for their opinion , are nothing but abuse of Scripture , as in these fewe may plamely appeare . First , they say , the Iewes g had free-will offerings , which were not commanded in the word , and yet were acceptable vnto God ; and so do many now adaies many good workes acceptable to God , though not commanded . Answ. Their free-wil offerings were ordained of God , and therefore were acceptable : they were onely free , in regard in the time of offering them ; but for the manner how , and the places where they must be offered , both these were appointed of God. Againe , they say , Phinees h slewe Zimr● and Cosbie with Gods approbation , though hee was no Magistrate : and therefore workes not commanded of God , may be acceptable vnto him . Ans. Though Phinees had not any outward commandement , yet he had that which was answerable thereto ; to wit , an extraordinary instinct by the spirit , wherby he was carried to doe that fact ; which was as much , as if God had giuen him an expresse commandement . And so we may say of the Ministerie of sundry auncient Prophets , who by extraordinarie instinct were mooued thereunto : and vpon this ground did i Elijah slaie Baals Prophets . Thirdly , Maries fact ( say they ) in k powring a boxe of costly ointment on the head of our Sauiour Christ , was a good worke ; and yet there was no commandment for it in Gods word . Answer . Maries fact was a worke of confession , whereby she testified her saith in Christ , and so was generally commanded , though not in particular . Againe , she was carried thereto by a speciall instinct of the spirit , for l she did it to burie him , ( as Christ himselfe testisieth ) because his buriall was so speedy after his death , in regard of the approaching of the sabboth , that they could not embalme him , as the manner of the Iewes was ; now euery instinct of Gods spirit in the conscience of the doer , hath the force of a particular commandement . Fourthly , the spirit of God ( say they ) mooues euery man to any good worke that is to be done ; and therefore men need not a particular commandement for euery worke ; for those that are carried by the spirit , cannot but doe well ? Answer . True it is , the spirit mooueth men to good works freely , but yet this motion of the spirit , is in and by the word of God ; and at this day , those instincts which are besides the word , are mens owne fancies , or illusions of the diuell . Many other reasons they alleadge to this purpose , for the Iustifying their vowes of Chastitie , of regular obedience , pilgrimages , trentals , and such like ; but they are like to these , and notwithstanding them all , the truth is this ; that for substance , a good worke is such a one , as is ordayned , appointed , & commanded by God. And here by the way , we may obserue , that they are farre deceiued , who so much commend the times of Poperie for good workes ; for the truth is , that all their oblations to Images , to Monasteries , and to Churches , for Masses , Pardons , and such like , were no good workes , but onely in their owne opinion ; for God commanded them not : Now it is the Lords reuealed will , that must giue the goodnes to mans worke : Mich. 6. 8. he hath shewed thee O man , what is good , and what the Lord requireth of thee . Next I adde : Done of a regenerate person . The Author of a good worke , is not euery one in the world , but that man or woman that is a member of Christ , borne a new by the holy Ghost : so Christ here saith , Let your light &c. restraining his speech to the persons of his disciples . True it is , that among Turkes and Infidels , many a ciuill man will doe workes of mercie , of ciuill iustice , and liberalitie , and will abstaine from outward sinnes , and liue orderly ; now these , and such like , though in themselues they be good workes , so farre forth as they are required by the law of nature , or commaunded by Gods word ; yet in an infidel , or an vnregenerate person , they are sins : for first , they proceed from an heart which is corrupt with originall sinne , and with vnbeleefe ( for the m heart is the fountaine of all actions ) and also they are practised by the members of the bodie , which are weapons of vnrighteousnesse ; and therefore must needs be like vnto water springing from a corrupt fountaine , and running through a filthy channell . Secondly , these workes are not done for Gods glorie , and the good of men . Thirdly , they are not done in obedience to God , according to the Rule of goodnesse , the will and word of God , and therefore cannot be good workes . And this must teach euery one that would doe good , to labour for regeneration by the holy Ghost , that so his person may be good , & then shall his workes of obedience be good in Gods sight ; for such as the tree is , such will be the fruit : An euill tree cannot bring forth good fruite , nor a good tree euill fruite : Matth. 7. 18. Wee must therefore labour to be engraffed into Christ , for without him , we can doe no good thing ; but beeing pa●takers of his grace , we shall abound with the fruits of rightcousnesse , which are by Iesus Christ , vnto the praise and glorie of God. Phil. 1. 11. Thirdly , I adde ; that good workes must be done in faith : for saith is the cause of euery good worke , and without faith it is impossible to do any good worke . Now , in the doing of a good worke , there is a twofold faith required : First , a generall faith , whereby a man is perswaded that God requires of him , the doing of that worke which he takes in hand : as when a man giueth almes , hee must be perswaded it is Gods will he should giue almes ; and so for other good workes : for n what soeuer is not of faith , is sinne : that is , whatsoeuer proceedeth not from this perswasion in the conscience , that it is Gods will that such a thing should be done , or should not be done , is sinne ; for he that doubteth of the thing he doth , sinneth therein , though the thing done be good in it selfe . Secondly , herein is required Iustifying faith , whereby a man is perswaded in his conscience , of his owne reconciliation with God in Christ : of this it is said , Heb. 11. 6. Without faith it is impossible to please God. This Iustifying faith hath a double vse in the causing of a good worke : First , it giues the beginning to a good worke ; for by iustifying faith , Christ with his merits is apprehended , and applied to the person of the worker , and hee thereby is vnited to Christ , who renueth the minde , will , and affections of the worker , from whence the worke proceedeth ; and so it is as pure water , comming from a clensed fountaine . Secondly , faith couereth the wants that be in good workes , ( for the best worke done by man in this life , hath it wants : ) now faith apprehendeth Christ and his merits , and applieth the same vnto the worker , whereby his person is accepted , and the imperfection of his worke couered in the sight of God ; and this must prouoke vs to labour for faith . Lastly , I adde ; the ende of a good worke ; namely , Gods glory in mans good . The honour of God , must bee the principall ende of euery good worke : now Gods honour stands in reuerence , obedience , and thankefulnesse ; so that when we doe any good worke , we must doe it in reuerence vnto God , in obedience vnto his commandements , and in token of our thankefulnesse vnto him , for his manifold mercies . The good of man must herein also be respected ; the Apostle saith , o The Law is fulfilled in one word , thou shalt loue thy neighbour as thy selfe : how can this be , seeing to loue the Lord our God is the great commandement of the Law ? It must therefore thus be vnderstood : that the lawe of God must be practised in the loue of our neighbour , and not apart by it selfe . Againe , the ende of a mans life , and of all his actions , is to serue God , in seruing of man , and by seruing of man , to serue God ; as when we pray ( which is a good worke ) we must not onely respect our selues , but pray for others ; as for the Church of God , and for our brethren , as well as for our selues : yea , and for our enemies . So we must heare the word , and receiue the Sacraments , that thereby we may be better able to further our brethren in the way of saluation : this our Sauiour doth here expresse , saying , ( that they may see your good workes , and glorifie your father in heauen : ) as if he should say , Glorifie you God , and also cause others to doe the same . First , here we may see what to iudge of the workes done by Papists : It is commonly thought that they abound with good workes , but it is not so ; their best workes are sinnes before God , for they faile principally in the maine ende of well-doing , which is to glorifie God , in the good of men : for a Papist doing a good worke , according to the Rules of their religion , doth it to satisfie Gods iustice , for the temporall punishment of his sinnes , and to merit heauen by it ; and so erreth quite from the right end of a good worke , respecting therein , his own good , and nothing at all the good of others . Secondly , hereby wee may see , for our selues , how farre wee come short in our good workes , for commonly wee faile in the maine ende thereof : men spend their daies and strength in labour and toile , but all is for themselues , for their owne pleasure , their owne profit and preferment , without respect to the good of their brethren : now all such actions wherein men seeke themselues only , and not Gods glorie in the good of others , be sinnefull in the doer , though otherwise good in thēselues . And therefore we must learne , in all our actions , to aime at the glorie of God , in the good of men . II. Point . Thus we see what a good worke is : now follow the differences of good workes . Good workes be of two sorts : First , those which God in his word hath directly commanded , as parts of his worshippe ; such are praier , thanks-giuing , receiuing the Sacraments , hearing the word , and releeuing the poore ; and these are the more principall kinds of good workes . The second sort , are actions indifferent , sanctified by the word and praier , and done to Gods glorie ; as to eate , to drinke , and such like ; for howsoeuer in themselues they bee neither good nor euill , beeing things neither commanded , nor forbidden ; and therefore in respect of the things themselues , may with good conscience be either vsed , or refused : yet because God hath commanded the manner how they must be vsed ; namely , by beeing sanctified by the word of God , and praier ; and the ende thereof , to wit , Gods glorie ; therefore when they are so vsed , they become good workes . Vpon this difference of good workes , obserue the largenesse thereof , how farre they extend . There be three estates ordained of God , the Church , the Common wealth , and the Familie ; and for the preseruation of them , there be sundrie callings required ; some whereof , are prescribed of God , and others left to bee appointed by men ; as all trades , and such like : now not onely the callings appointed by God , and the duties thereof , are good workes ; but euen all inferiour callings , appointed by men , for the good of these three estates ; and the duties thereof , bee they neuer so base , if they bee sanctified by praier , and done to Gods glorie , are good works . Example . A man is called to be a shepheard , and doth willingly accept thereof ; now , though the calling be but base and meane , yet the workes thereof beeing done in obedience to God , for the good of his Master , are good workes ; yea , as good in their kind , as the best workes of the highest callings : and the same may be said of all lawfull callings , and the workes thereof , bee they neuer so base ; for God iudgeth not the goodnesse of the worke , by the excellencie of the matter whereabout it is occupied , but by the heart of the doer . This point must be learned , for the Papists conceit doth sticke fast in mens hearts , That there are no good workes , but the building of Churches , and Hospitals , the mending of high waies , giuing of large almes , &c. but we must learne , that euery action of a mans lawfull calling , done in obedience to God , for the good of men , is a good worke before God : and therefore we must so walke euery one of vs in our callings , that the duties thereof may be acceptable to God. Againe , this will hence follow , that in these our daies , we may as wel abound in such works as be good indeed , as the Papists did in their superstitious . Thus much of the differences of good workes . III. Point . Now more particularly , in the text are further set down three points touching good workes : the Necessitie , the Dignitie , and the Vse of good workes . The necessitie of them appeareth by Christs commanding of them , saying , Let your light so shine , &c. for hereby hee bindeth all Christians , after the example of his Disciples , to walke in good workes . If it be said , that Christ hath freed vs from the law , and therefore we are not bound to doe good works ? I answer , Christ hath freed vs from the lawe , in regard of the curse and rigour thereof ; but not as it is a rule of Christian obedience . Quest. How farre forth are good workes necessarie to saluation , or to vs that do them ? Ans. There be three opinions touching the necessitie of good workes : First , of the Papists , who hold them necessarie , as causes of our saluation and iustification ; but this we haue confuted heretofore . Secondly , of some Protestants , who hold them necessarie , though not as principall causes , ( for they say , we are only iustified and saued by Christ ) yet as conseruant causes of our saluation : but the truth is , they are no causes of saluation , neither efficient , principall , nor conseruant ; nor yet materiall , formall , or finall , as hath else-where beene shewed . The third opinion is the truth , that good workes are necessarie , not as causes of saluation , or iustification ; but as inseparable consequents of sauing faith in Christ , whereby we are iustified and saued ; or as a way is necessarie to the going to a place . The dignity of good workes is expressed in this , that they are called good : now they are good only in part , not perfectly , as I shew thus : Such as the tree is , such is the friute ; but euery one regenerate is partly spirit , and partly flesh : that is , in part regenerate , and in part naturall and corrupt : this is true of his minde , will , and affections , which are the fountaine of all his actions ; and therefore the workes that proceed thence must needes bee answerable ; that is , in part corrupt , as they come from nature ; and yet good in part , as they come from grace . Quest. But how can God approoue of them , if they be euill ? Ans. We must consider good workes two waies : First , in themselues , as they are compared with the law , and the rigour thereof , and so they are sins , because they answer not to that perfection , which the law requireth : for there bee two degrees of sinnes ; Rebellions , which are actions flatly against the lawe : and Defects , when a man doth those things that the lawe commandeth , but yet faileth in the manner of doing , and so are mans very best workes sinnes . Secondly , consider good workes , as done by a person regenerate , and reconciled to God in Christ , and so God accepts of them ; for in Christ the wants thereof are couered . But here wee must take heed of the Romish doctrine , which teacheth that good workes are so farre forth good , that there is no sinne in them : their reasons are many to prooue this point , but they haue beene heretofore confuted : First , they say , good workes haue God for their Author , and therefore are perfectly good ? Answ. This were true , if he alone were the author of them ; but man is another author thereof , from whom they take their imperfection . They say againe , that here they are called good , but if they had any sinne in them , they should be called euill ; for euery sinne is perfectly euill ? Ans. Where sinne is vnremitted , it is perfectly euill ; but when it is pardoned in our Sauiour Christ , it is as though it were not . Thirdly , they obiect , that if good workes be sinnefull , then they must not bee done ; and hereupon they say , that by our doctrine men are bound to abstaine from all good workes . Answer . That which is euill must not be done , so farre forth as it is euill : now good workes are not simply and absolutely euill ; they are good in themselues , and in vs in part , comming from grace : and therefore they must be done , because God requires them at our hands ; and for the imperfection of them , wee must pray for pardon in our Sauiour Christ. And here by the way , we may iustly taxe the prowd doctrine of the Papists , who teach , that men may bee iustified by good workes ; when as the best workes of any man , in this life , are tainted with sinne , and are farre vnanswerable to that perfection , which the law requireth : wee must be of a farre other minde ; namely , that for our best workes , God may iustly condemne vs ; because wee haue not done them as we ought : therefore Christ bids vs say of our selues , that when we haue done all that we can , we are vnprofitable seruants . The vse of good workes is here set downe by our Sauiour Christ , to glorifie God : this is not the whole ende of good workes ; and therfore I will propound the same more fully , out of other places of Scripture ; for Christ here onely propoundeth that ende of good workes , which concerned his intended purpose . The vse and ende of good workes is three-fold ; either concerning God , our selues , or our brethren . As good workes concerne God , they haue three vses : First , they serue as meanes whereby wee giue vnto God testimonie of our homage , and obedience vnto his commaundements ; for by creation , preseruation , and redemption , he is our Lord and our God , and so prescribeth lawes for vs to keepe : in which regard , wee owe homage vnto him ; which , that wee may shewe forth and testifie , wee must walke in good workes , as hee in his word hath commaunded vs. Secondly , they serue to bee tokens of our thankefulnesse vnto God , for our creation , redemption , and manifold preseruations , both in soule and bodie . Thankefulnesse indeede , is shewed in word ; but yet true thankefulnesse stands in obedience : and our obedience is shewed by doing good workes . And therefore the Apostle Paul exhorts vs , to giue vp our bodies , as holy and acceptable sacrifices vnto God , Rom. 12. 1. Thirdly , they serue to make vs followers of God : we are commaunded to be holy , as he is holy , 1. Pet. 1. 15. and to put in practise the duties of loue one towards another , r as the Lord loued vs : and therefore we must walke in the duties of the Morall law , that therein we may imitate God : 1. Ioh. 3. 3. He which hath this hope purgeth himselfe , as he is pure . Secondly , the vse of good workes in regard of our selues , is fourefold especially : First , they serue to bee outward testimonies of the truth of our faith and profession ; proouing that the grace of our hearts is not in hypocrisie , but in truth and sinceritie . And for this cause , s Abraham is said to haue beene iustified by workes ; because his workes did testifie that his faith was true and sincere : for where the fire of grace is , there it cannot but burne ; and where the water of life is , it cannot but slowe and send out the streames thereof , in good workes . Secondly , they serue to be signes and pledges of our election , iustification , sanctification , and of our future glorification : as wee knowe a tree to liue , by the fruite and budde which it bringeth forth ; so by keeping a continuall course in good workes , a man is knowne to bee in Christ , and to haue true title to all his benefits : and therefore when the Apostle willeth men , to t giue all diligence to make their calling and election sure , he propoundeth certaine vertues , wherein they ought to walke , as beeing the most euident tokens of election , that we haue in this life . Thirdly , they serue to make vs answerable to our holy calling : for euery one that professeth the Gospel , is called to be a mēber of Christ , and a new creature , whose dutie is to bring forth good workes , Eph. 4. 1 , 2. Walke worthy of the vocation wherevnto you are called , with all humblenesse of minde , meekenesse , &c. and Ephes. 2. 10. Ye are the workemanship of God , created in Christ Iesus , vnto good workes , which God hath ordained that wee should walke in them . Now this is a most excellent thing , for a man to bee answerable to his calling : When Dauid was a shepheard , hee kept his fathers sheepe , and liued as a shepheard ; but when he was called to be a King , hee behaued himselfe like a King , u in gouerning Gods people : and so euery Christian ought to doe ; beeing a newe creature , he must walke as Gods childe , and testifie his vocation by shewing forth the vertues of him that hath called him , 1. Pet. 2. 9. Fourthly , good workes serue to be a way , in which we are to walke , that so wee may receiue the mercies of God promised to his children , and escape the Iudgements threatened against sinners : for Gods word is full of most sweet promises vnto the obedient , and of terrible threatning against rebellion and iniquitie . Now a man by walking in good workes , eschewes the paths of wickednesse , wherein x Gods iudgements light ; and holdes the waies of righteousnesse , wherein Gods blessings are scattered , Prou. 3. 17. Thirdly , the ende of good workes , in regard of our brethren , is principally this ; that by our example in well doing , wee may winne some vnto God , and keepe others in the obedience of the truth , and preuent offences , whereby many are drawne backe . The contagion of a badde example , especially in men of superiour place , is such , that it wil not only cast their owne soules to hell , but also draw many with them . When Ieroboam the King sinned , hee caused Israel to sinne : 1. Kings 15. 34. And therefore wee must carefully looke to all our waies , in regard of others , and so liue according to Christs commandement in this place , that others seeing our good workes , may bee wonne to the truth , and so glorifie God which is in heauen . And thus wee see the endes of good workes . Now considering good works be of such excellent vse , we are hereby admonished to exercise our selues therein , with all diligence ; for hereby we benefit our brethren , wee helpe our selues , and we glorifie God : neither must any mans pouertie hinder him from this dutie , for not onely almes deedes , and large gifts to Churches , and high waies , are good workes ; but also the speciall duties of euery mans lawfull calling , done in faith , to the glorie of God , and the good of men , bee the calling neuer so base : by the doing whereof , in faith and obedience , he may get sure testimonie of his election . This exhortation is most needfull , for so soone as men haue occasion to commit any sinne , then they shake off the yoake of all obedience , as there were no way of good workes to be walked in . The Papists indeed make the merit of iustification , and life euerlasting , the ende of good workes ; but that hath bin sufficiently confuted heretofore . Hitherto wee haue spoken of the first point in this conclusion , touching the manner of teaching . The second point herein contained , is the end of all teaching ; namely , to turne men vnto God , and thereby to bring them to glorifie God. That men may see your good workes , and glorifie your Father which is in heauen : that is , so teach , that men may see your good workes , and be wonne thereby to the faith , & so glorifie God. Our Sauiour Christ his Commission giuen to his Disciples before his ascension , bids them , y God , make all nations my Disciples : and Paul saith , that z hee became all things to all men , that by all meanes hee might not onely instruct , but saue some . Hereby then all Ministers , and all those that set themselues apart for this calling , must learne to propound this vnto themselues , as the maine ende of all their studies and labours ; namely , to turne men vnto God , that beeing conuerted they may glorifie God. Againe , the same ende of the Ministerie admonisheth all hearers so to yeelde themselues obedient to the Ministerie of the word , that it may take place in their hearts , to turne them vnto God , that after their conuersion they may glorifie God. This the people ought the ra 〈…〉 to yeeld vnto , because it is the maine comfort that the Minister hath of all his labours , to see his hearers conuerted , and so inabled to glorifie God. And to mooue them hereunto , they are further to knowe , that if they heare , and be not thereby conuerted , that so they may praise and glorifie God , by their obedience ; then this Ministerie will bee a Bill of Inditement against them , for their deeper condemnation at the last daie . See Matthew , 11. 21. 24. Verse 17. Thinke not that I am come to destroy the Law , or the Prophets : I am not come to destroy them , but to fulfill them . In this verse , and the rest which follow , to the ende of this Chapter , is contained the Third part of Christs Sermon ; wherein hee goes about to restore the Morall law to his true sense and meaning , which was much corrupted by the Iewish teachers . And to the ende the same might bee the better accepted , hee makes way thereto by a notable Preface , verse 17 , 18 , 19 , 20. Wherein hee seekes , as well to preuent and to remooue the false opinion which the Iewes had conceiued of him , in respect of the Law ; as also to procure all reuerence and loyaltie to bee shewed therevnto : For the Iewish teachers seeing our Sauiour Christ condemne and neglect the traditions of the Elders , and not so much to respect the ceremonies of the Law , as they thought hee should , did thereupon iudge him to bee a deceiuer , and one that went about to ouerturne the whole law ▪ of Moses . This opinion Christ confuteth by three arguments : First , from the ende of his comming , in this verse : The second , from the nature of the law , in the 18. verse ; whereupon he infers two notable conclusions , to procure reuerence thereunto , verse 19. And thirdly , from the scope of his Ministerie , verse 20. For the first : The Exposition . Thinke not that I am come , &c. This comming of Christ , must bee vnderstood of the manifestation of the godhead in our nature : for otherwise , his godhead being euery where ▪ cannot be said to come properly ; and as for his manhood , it had not beene in heauen . To destroy the Law ▪ The Law in generall , is that part of Gods word , which commaunds things iust , honest , and godly ; and beeing thus conceiued , it is threefold ; Ceremoniall , Iudiciall , and Morall . The Ceremoniall law , is that part of Gods word , which prescribed to the Iewes , ceremonies , rites , and orders , to be performed in the worshippe of God : this law is laid downe in the bookes of Moses , especially in Leuiticus . The Iudiciall law , is that part of Gods word , which prescribed ordinances for the gouernment of the Iewes common wealth , and the ciuill punishment of offendours : The Ceremoniall lawe concerned the Iewes onely : the Iudiciall lawe did indeede principally concerne them ; but yet so farre forth as it tendeth to the establishing of the Morall law , hauing in it common equitie , it concerneth all people , in all times and places . What the Morall lawe is , I will describe in three points : First , It is that part of Gods word , concerning righteousnesse and godlinesse , which was written in Adams minde by the gift of creation ; and the remnants of it be in euery man by the light of nature : in regard whereof , it bindes all men . Secondly , it commaundeth perfect obedience , both inward , in thought and affection ; and outward , in speech and action . Thirdly , it bindeth to the curse and punishment , euery one that faileth in the least dutie thereof , though but once , and that in thought onely : Galatians 3. 10. Cursed is euery one that continueth not in all things that are written in the law , to doe them . The summe of the Morall law is propounded in the Decalogue or tenne Commandements , which many can repeat , but fewe doe vnderstand . That wee may further conceiue aright the Morall lawe , wee must make a difference betweene it and the Gospel : for the Gospel is that part of the word which promiseth righteousnesse and life euerlasting to all that beleeue in Christ : the difference betweene them stands especially in fiue things . First , the Law is naturall , and was in mans nature before the fall ; but the Gospel is spirituall , reuealed after the fall , in the couenant of grace . Secondly , the Law sets forth Gods iustice , in rigour , without mercy ; but the Gospel sets out iustice and mercie , vnited in Christ. Thirdly , the Law requireth a perfect righteousnesse within vs ; but the Gospel reuealeth our acceptance with God , by imputed righteousnesse . Fourthly , the Law threatneth iudgement without mercy , and therefore is called a the ministerie of condemnation , and of death ; but the Gospel shewes mercie to mans sinne , in and by Christ , if we repent and beleeue . Lastly , the law promiseth life to the worker and doer of it ; b Doe this , and thou shalt liue : but the Gospel offereth saluation to him that worketh not , c but beleeueth in him that iustifieth the vngodly : not considering faith , as a worke , but as an instrument apprehending Christ , by whom we are made righteous . The Church of Rome in a manner confound the Law , and the Gospell , sauing that the Gospel , which is the new Law , reuealeth Christ more clearely then Moses Law did , which they call the old Law. But this is a wicked opinion , which ouerturnes all religion , beeing the cause of many grosse points in poperie , which could not stand , if they would acknowledge a true distinction betweene the Law and the Gospel . They say for their defence , that the precepts of both , are the same for substance ; that both require righteousnesse , both promise life , and threaten death ; both commaund faith , repentance , and obedience ; and therefore they are the same . Answer . First , the laws and precepts of the Law and Gospel are not the same ; for Adam in his innocencie knew the Law , but hee knewe nothing then of beleeuing in Christ : and though both require righteousnesse , promise life , and threaten death , yet the manner is farre different , as before was noted : So likewise they differ in the commaunding of faith ; for the Gospel commandeth faith , not as a worke done , as the Law doth ; but as an instrument laying hold on Christ. Againe , the Law commaundes faith generally ; as to beleeue in God , and to beleeue his word to be true : but besides this , the Gospel requires a particular faith in Christ the Redeemer , whom the Law neuer knewe . Thirdly , the Law commandeth not repentance , for the knowledge of the Law was in Adams heart , when hee needed no repentance : true repentance therefore is a sauing grace , wrought and commanded onely by the Gospel . And fourthly , for obedience , though it bee commaunded both by the Law and the Gospel , yet not in the same manner : The Law commaundeth obedience euery way perfect , both in parts , and in degrees , and alloweth none other : but the Gospel commaundeth , and in Christ approoueth imperfect obedience ; that is , an indeauour in all things , to obey and please God , if it be without hypocrisie . Againe , the Law commandeth obedience , as a worke to bee done , for the obtaining of saluation : but the Gospel requires obedience , onely to testifie our faith and thankefulnesse vnto God. The Church of Rome therefore erreth grosly , in cōfounding the Law and the Gospel , which indeed are farre differing ; & so we must beleeue , if we would come into , & hold the right way that leadeth vnto life . Now whereas Christ saith , Thinke not that I came to destroy the Law ; by Law he meaneth principally the Morall law , and in the second place , the Ceremoniall law also : Next obserue the opposition that Christ maketh betweene the Law and the Prophets ; thereby signifying vnto vs , that by the Law , hee meaneth that part of Gods word , concerning Righteousnesse , and Iustice , which Moses penned by Gods commaundement : and by the Prophets , hee meaneth that part of Gods word , which is contained in the writings of all the Prophets in the old Testament , after Moses ; which bookes of the Prophets , contained in them either an interpretation of Moses Lawe , or predictions of the state of the Church in the newe Testament . Againe , by destroying the Law , we must not vnderstand a breach of the Law , such as is made by mans sin ; but such a dissolution , as taketh from it all vertue and power , whereby it is a Law : and so to destroy the Prophets , is to put an ende vnto them , so as they should nothing auaile , either to the interpretation of the Law , or to the foretelling of the state of Gods Church vnder the Gospel . But to fulfill them . Christ fulfilleth the Law three waies ; by his doctrine , in his person , and in men . By his doctrine he fulfilleth the Law two waies ; both by restoring vnto it his proper meaning and true vse , as we shall see afterward , where he correcteth the corrupt interpretations thereof , by the Pharises ; as also , by reuealing the right way , wherby the Law may be fulfilled . Secondly , in his person he fulfilleth the Lawe two waies ; First , by becomming accursed to the Lawe , in suffering death vpon the crosse for vs. Secondly , by performing perfect obedience vnto the Law , doing all that the Law required , for the loue of God , or of his neighbour ; in which respect he was said , d to haue beene vnder the Law. Thirdly , Christ fulfilled the Law in men ; Men bee of two sorts , Elect , and Reprobates : In the Elect he fulfilleth the Lawe two waies ; First , by creating faith in their hearts , whereby they laie hold on Christ , who for them fulfilled it : Secondly , by giuing them his owne spirit , which maketh them indeauour to fulfill the Law ; which in Christ is accepted for perfect obedience in this life , and in the life to come is perfect indeede . In vnbeleeuers Christ fulfilleth the Law , when he executeth the curse of the Law vpon them ; for that is a part of the Law , and the execution and enduring of the curse , is a fulfilling of the Lawe . And thus doth Christ fulfill the Law ; so that the meaning of the words is this : Whereas you thinke that I came to destroy the Law and the Prophets , by making them of none effect , you are deceiued ; nay , on the other side , know that the ende of my manifestation in the flesh , was to fulfill the law , both in my doctrine and person ; and also , in the persons of men both good and badde . In this Apologie of Christ , for his behauiour towards the Law ; obserue , what malice some of the Iewes , especially the Scribes and Pharises , bare vnto him : for Christ was the Author of the Law , and yet they maliciously suspect and charge him with the abrogation therof ; so as he is faine to cleare himselfe in this behalfe . The like hath beene the malice of wicked men in all ages , against the deerest seruants of God ; Act. 6. 14. Stephen is accused to speake blasphemous words against the Law : Act. 21. 28. Paul is charged with the same crime . And such is the malice of the Papists , against all Euangelicall reformed Churches ; because wee denie Iustification by workes , therefore they condemne vs for enemies to good workes : and in many other points , they fasten vpon vs notes of reproach , for holding the truth . Yea , among our selues , the like malice doth appeare in those that brand their brethren with odious names , because they shew forth more care then others , of their dutie to God : but let all Gods children beware of this Pharisaicall practise . Againe , obserue the Titles , vnder which he comprehendeth the whole Scriptures of the olde Testament ; The Law and the Prophets : Luke 16. 31. they are called Moses and the Prophets . Luke 24. 27. Christ beganne at Moses , and at all the Prophets , and interpreted vnto them in all the Scriptures : there Moses and the Prophets containe all the Scriptures of the old Testament . Here then we may note a propertie of the bookes of the olde Testament ; namely , that euery one of them was written either by Moses , or some other of the Prophets . And by this wee may knowe the Canonicall bookes of the olde Testament , and distinguish them from the bookes called Apocrypha : for the Apocrypha bookes were not penned by any of the Prophets , who spake and writ in the Hebrew tongue , the natiue language of the Iewes ; but by some other in the Greeke tongue , which was not the language of the olde Prophets . These bookes may bee regarded in sundrie respects , as containing many worthie Rules touching manners ; in which regard , wee may preferre them before other writings of men , so farre forth as they are consonant with the Scripture : and so the Church of God hath of long time reuerenced them ; but yet they are no part of the Law , nor of the Prophets . And therefore the Church of Rome doth notably wrong and abuse the world , in stiling these Apocryphall bookes , for Canonicall Scripture . Thirdly , Christ in this his Apologie , sheweth a sweet consent betweene the Law and the Gospel : They are not contrarie one to the other ; for Christ , who is the substance of the Gospel , came to fulfill the Lawe● and therefore Paul saith , that by e faith wee establish the Law : and Hebrewes 9. 19 , 20. &c. When Moses had giuen the Lawe vnto the people , hee offered sacrifices , and sprinkled the blood thereof vpon the booke , and vpon the people , which was a type of the shedding of Christs blood , as it is f there expounded : which did notably signifie this consent betweene the Law and the Gospel , in so much ▪ as without Christ , the Law could not stand . Now this consent betweene them standeth herein ; The Law requireth perfect obedience , and threateneth death to the least breach thereof , not propounding any way for the fulfilling thereof , out of our selues ; but the Gospel directeth vs to Christ , who as our suretie hath fulfilled the Lawe for vs : for which cause , Christ is called , g the ende of the Lawe for righteousnesse to euery one that beleeueth . And through Christ it is , that the h righteousnesse of the Law is fulfilled in vs , which walke not after the flesh , but after the spirit . Verse 18. For truely I say vnto you , till heauen and earth perish , one iot or one title of the Law shall not escape , till all things bee fulfilled . Here our Sauiour Christ propoundeth the second argument , for the clearing of himselfe from their false imputation of destroying the Lawe , and it is drawne from the nature of the Law , which is immutable . The Exposition . For : This sheweth the dependance of this verse vpon the former . Truely I say vnto you : This is a forme of speech which our Sauiour vsed , when he would solemnely auouch any waightie truth : and ▪ propounding this in his owne name ; herein he sheweth himselfe to bee the Doctour of his Church , whome we must heare in all things , for hee speaketh as one that cannot lie . The thing hee saith is this ; Till heauen and earth perish , one iotte or title of the Lawe shall not passe . In which wordes he setteth downe the stabilitie and the vnchaungeablenesse of the Lawe ; and that hee might fully expresse his mind● , hee borroweth a phrase from the Hebrewe Alphabet , wherein Iod is the least letter : One iot ; signifying , that not so much , as this little letter Iod , shall passe out of the Lawe . Againe , by Title some thinke is meant the Hebrewe vowels ; but properly it signifieth a line bent crooked , or the toppe of an horne ; so that here it properly signifieth the bending or bowing that is in the top of some Hebrew letters ; insinuating , that not so much as the least part of a letter in the Law should passe away . Now these things must not be taken properly , for it hath beene , and may be , that in the Hebrew copies of the old Testament , some letters should bee changed , as may appeare by the diuers readings in sundrie copies ; for that may be without the losse of any sentence : but Christs meaning is this ; That not the least parcell or sentence in the Law shall passe away ; making parts in the Law , to be as titles in the Alphabet . Till heauen and earth perish : that is , neuer ; so much this phrase insinuateth : for though heauen and earth shall be changed in regard of their qualities , yet the substance of them shall neuer passe to nothing : and in this sense is the word Till vsed else-where , 1. Sam. 15. 35. Samuell came no more to see Saul , till the day of his death : that is , neuer . Till all things be fulfilled : that is , till euery thing commanded in the Law bee done , so as it shall no more vrge a man to any obedience : which shall neuer bee , for it must eternally bee fulfilled : so that this phrase hath the like sense with the former ; importing thus much , euen for euer and euer : so that this is the meaning of this verse ; That the Law of God is vnchangeable , not onely in the whole , but for euery part thereof ; and the fulfilling thereof shall neuer haue an ende . Christs reason then stands thus ; If the Lawe bee immutable , and for obseruation eternall , then I came not to destroy it : but the Lawe is immutable and eternall ; and therefore I came not to destroy it . First here obserue , that the Law of God is made perpetuall and vnchangeable : If any man aske how this can be , seeing the Apostle faith , i The Lawe is changed ? Answer . The Law is threefold ; Ceremoniall , Iudiciall , and Morall , as hath beene said : now that place is principally to be vnderstood of the Ceremoniall law , which indeede is abrogated , in regard of the obseruation of it in Gods worship ; but in the scope and substance of it , which is Christ crucified , with his benefits , whom it shadowed out , it remaineth still , and is now more plaine then euer it was . As for the Iudiciall law , though it be abrogated vnto vs , so farre forth as it was peculiar to the Iewes ; yet , as k it agrees with common equitie , and serues directly to establish the precepts of the Morall lawe , it is perpetuall . If it be said , that Christ changed the Morall law , in changing the Sabbath day , from the seauenth day to the eight : I answer , Christ did so indeed by his Apostles , but that is no change of the substance , but of the ceremonie of the Sabbath : for the substance of that law is , the inioyning of a seauenth daies rest vnto the Lord. Now though the seauenth day from the creation be not kept , yet a seauenth day is kept still . If it be further said , that the Law it selfe is abrogated ; for that euery one that breaketh the Lawe is not accursed , according to the sentence thereof , Deut. 27. 26. Answer . Wee must knowe that the Law is but one part of Gods word , and the Gospel another , reuealing another part of Gods will , besides that which the Lawe made knowne ; for it addes a qualification to the Law , moderating the rigour thereof , after this manner : Hee is accursed ( saith the Law ) that faileth in any commandement , except ( saith the Gospel ) he bee reconciled againe in Christ , and in him haue the pardon of his transgressions . And yet the Morall law remaines for euer a rule of obedience to euery childe of God , though he be not bound to bring the same obedience for his iustification before God. Againe , this propertie of the Law , in beeing vnchangeable , and for euer to be kept , sheweth , that no creature may dispense with the Law of God. Mens lawes may be abrogated and changed , but Gods Law euen in the least parts thereof , must stand for euer , till it be accomplished to the full : but if it might be dispensed with , then not onely iots and titles thereof , but whole lawes might bee abrogated . This shewes the blasphemous impietie of the Popes of Rome , who in their l Canons be authorized to dispense with the lawes of God : yea , in the last m Councell of Trent , hee is priuiledged to dispense with some of the lawes of Consanguinitie , against nature , flatly forbidden in the n word of God ; which is most horrible rebellion , and a great disgrace vnto God. Thirdly , from this propertie of the Law , we may obserue , that it is not likely that any whole booke of Canonicall Scripture is lost ; for not one sentence ▪ of the Law shall passe till all be fulfilled ; much lesse then can whole bookes perish . Sundrie men do thinke that whole bookes be loste ; but that opinion cals into question the fidelitie of the Church , and Gods own prouidence , in preseruing his word : neither can it stand wel with this text , that saith , no title thereof shal faile . Those that seeme to be lost , were either humane writings , as bookes of lawes and Chronicles , such as our books of statutes or Chronicles be ; or books of philosophie , such as Salomon writ : or else some of them are in the Canonicall Scripture ; for the bookes of Samuel and the Kings , were written by diuers Prophets : and therfore we may more safely hold , that no part of holy Scripture is lost , neither shall euer faile . For howsoeuer after the last iudgement the vse of the word written shall cease , yet the substance thereof shall remaine in mens hearts , and be kept for euer . Fourthly , this immutabilitie of the Law , containes a matter of great terrour & woe vnto al impenitent sinners ; for howsoeuer they may flatter themselues with a presumption of Gods mercie , yet the curse of Law which is against them , shall stand for euer : and therefore while they goe on in sinne , they haue iust cause to houle and crie ; for Gods iustice in that his Law is inuiolable : neither will gold or siluer pacifie Gods wrath ; for though a man by his power and wealth were able to ouerturne heauen and earth , yet that would not helpe him : though heauen and earth be brought to nothing , yet euery part of Gods Law must stand for euer , and be fulfilled . And therefore whosoeuer doe lie in any finne , must in time repent , humble themselues , forsake their sins , and betake themselues vnto Christ , that he may fulfill the Law for them ; or else the cuise thereof shall certainly be fulfilled in them , and they shall there lie howling vnder it eternally , where is nothing but weeping and gnashing of teeth . Fiftly , this immutabilitie of the Law , and so proportionably of euery part of Gods word , as it prooueth the Scriptures to be the word of God , so it is a most excellent ground of comfort for all Gods seruants to stablish their hearts in the assurance of all his promises . A Christian heart is subiect to receiue many doubtinges of the truth of Gods promises , especially in the time of triall and temptation ; but this must be remembred for euer , that the whole word of God is immutable ; though mans promises may faile and their lawes be abrogated , yet no iot or part of Gods word shall passe vnfulfilled : and therefore they must constantly waite for the accomplishment thereof , for in due time it shall be fulfilled . Sixtly , we are hereby taught to put on patience in afflictiōs ; for they come by the speciall appointment of our God , who saith in his word , p That through many afflictions we must enter into the kingdome of heauen : now euery part of Gods word must be accomplished ; and therefore Christ bade Peter to put vp his sword , when he would haue rescued his apprehension ; for ( saith he ) I could pray to my Father , and hee would send more then twelue legions of Angels to helpe me ; but how then should the Scriptures be fulfilled , which say , It must be so ? Matth. 26. 52 , 53 , 54. Seauenthly , our Sauiour Christ in this propertie of immutabilitie , giueth vnto the whole Law , and vnto euery sillable and letter thereof , his proper force , vertue , and sense ; so as there is nothing in it , not so much as one letter vaine or idle : for euery commandement reueales the perfect iustice of God , and euery letter serues to expresse the same comaundement . And herein the Law of God differeth from mens lawes ; for in them bee many vaine and idle words , yea oftentimes whole sentences ; but in the law of God it is not so : Prou. 8. 8. All the words of my mouth are righteous , there is no lewdnesse nor frowardnesse in them : yea , the Law of the Lord q is perfect , his statutes are right , and his iudgements true and righteous altogether . Now the consideration of this integritie and perfection of the law , and word of God , must mooue vs to studie the Scriptures with great diligence ; so saith our Sauiour Christ , r Search the Scriptures : that is , shake and sift them ( as the word signifieth ) search narrowely , till the true force and meaning of euery sentence , yea of euery word and sillable ; nay , of euery letter and iotte therein , bee knowne and vnderstood ; conferre place with place , the scope of one place with another , things going before with things that come after ; yea , compare word with word , letter with letter , and search it throughly . This manner of studying the Scripture is most necessarie , as beeing the thing ▪ indeede , which preserueth and vpholdeth the Church of God , and the puritie of religion ; for about foure or fiue hundred years agone , men left off to studie the Bible , after this sort , and betooke themselues to the writings of men , occupying their wits wholly in vaine quid●ities in Philosophie ; and in hid mysteries of Diuinitie : by which meanes it came to passe ▪ that Poperie and Apostacie from the truth , spread it selfe ouer the world , for many hundred yeares together . Afterward , God of his meere mercie , put into the hearts of some men , to bee carefull searchers in the word of God , by which meanes the truth appeared , as light out of darkenesse . Thus God stirred up Luther ▪ about the yeare of our Lord ▪ 1517. who by diligent search in the Scripture , and especially by serious meditation ; with praier , vpon these words of the Apostle , Roman . 3. 21. That now by the Gospel , without the Law , the Iustice of God is made manifest : did finde that by the perfect obedience of Christ , our iustification was wrought ; and thereupon , began to maintaine and professe Iustification before God to be free , through and by faith in Christ onely , without helpe from the works of the law , against the doctrine of the Church of Rome ; and so by further diligence and industrie in the Scripture ; the truth of God shone forth more and more . Let all men , but especially Students in diuinitie , consider this effect , of searching out the Scriptures , as a spurre to diligence , in this behalfe . By this means also , errors and heresies are auoyded and suppressed , & the will of God is plainly reuealed . And here by the way , we may see how profitable and necessarie the gift of Interpretation is ▪ It is a most excellent gift of the spirit , pertaining to the Ministerie ; and therefore most commendable & necessarie is the vse thereof in Schooles of Learning . Eightly , this immutabilitie ascribed to Gods law , that euery part thereof shall be accomplished to the full teacheth all Princes and Magistrates , not onely to be keepers of Moses law in their owne persons ; but also within their rule and dominions , to doe their best indeauour , that the same bee fulfilled and kept by others . For this cause did the Lord command , that the Prince of his people should haue the Law s written before him in a booke , to read vpon continually , that hee may learne to feare God , and to keepe all the words of the Law to doe them : and that which is there enioyned vnto Princes , belongeth also vnto all Magistrates , Masters , and Parents ; within their places and charges , they must be carefull to see the whole law of God practised , and obeyed , both in their owne persons , and of those that are vnder them . Lastly , by this immutabilitie ascribed to the Law , wee may learne , what it is to fulfill the law ; namely , to keepe and obserue to the full , euery particular thing which the law commaunds vs : and vpon this wee may ground two conclusions against the Papists ; First , that no man can come to life euerlasting by his owne righteousnesse and obedience ; for hee that would come to heauen by his owne righteousnesse , must be able to fulfill the whole law perfectly , in euery respect : but since Adams fall , no man could keepe the lawe in all things , sauing our Sauiour Christ , both God and man. Secondly , that our fulfilling of the law , must be in the obedience of Christ , for he onely was answerable to the whole law in all things ; and therefore if we would come to heauen , we must not come in our owne righteousnesse , but in his ; as Paul wisheth to be found of God , Phil. 3. 8 , 9. Verse 19. Whosoeuer therefore shall breake one of these least commandements , and teach men so , he shall bee called least in the kingdome of heauen ; but whosoeuer shall obserue and teach them , the same shall bee called great in the kingdome of heauen . Our Sauiour Christ hauing plainely propounded in his Apologie for himselfe , the stabilitie and eternitie of the whole law ; doth here laie downe two notable conclusions , for the vpholding thereof : 1. Because the Law is immutable and eternall , therefore he that breaketh one of the least of the commandements , and teacheth men so , shall be called least in the kingdome of heauen . 2. Because the Law is eternall ▪ therefore he that keepes the commandements , and teacheth men so , shall bee called great in the kingdome of heauen . For the first ; by least commandement , he meaneth the precepts of the Morall lawe , though in the former verse , by ( Law ) he vnderstood the whole law in three parts ; Iudiciall , Morall , and Ceremoniall : And he calleth them litle , not simply in regard of themselues , as though they were so indeede ; for in it selfe euery commaundement of God is great and waightie : but hee speaketh according to the opinion of the Iewes , for the Scribes and Pharises had ordained certaine rites and ceremonies , according to the tradition of their Fathers ; the obseruation whereof , they made a greater matter of conscience , then the keeping of some of Gods commandements : and so esteemed them little . Againe , saying these least commaundements , hee pointeth out what particular commaundements of the Morall law , the Iewes esteemed lesse then the traditions of men ; namely , those which afterward he expoundeth in this Chapter , touching Murther , Adulterie , Swearing , and the rest : for they esteemed not all the commaundements of the law lesser then their traditions . Shal be called least in the kingdome of heauen : Here Christ sets downe the punishment of a false Prophet , which breakes Gods commaundements , & teacheth men so ; to wit , his base esteeme in the Church of God ; for the kingdome of God is two-fold , the kindome of grace , and the kingdome of glorie : The kingdome of grace , is the societie and companie of Gods faithfull seruantes here on earth : The kingdome of glorie , is the blessed estate of all the Saints in heauen . Now here by kingdome of heauen , he meaneth the kingdome of grace , which is the militant Church on earth : and so Iohn Baptist calleth it , Math. 3. 2. Repent and amend , for the kingdome of heauen is at hand : that is , the Church of the old Testament is now abolished ; and the Church of the new Testament is ready to take place by Christs comming : and therfore repent and amend : and Math. 11. 12. from the time of Iohn hitherto , the kingdome of heauen suffereth violence . So then the meaning of this first conclusion is this , Whosoeuer breaketh one of these least commandements of the Moral law ( which afterward I shall expound ) and teacheth men so to doe , he shall be contemned , and not counted worthie to bee a member of the Church of God in the new Testament . In this conclusion , in the practise of the Iewes , Christ setteth forth two notable corruptions of an hollow heart , towards God : The first , to set little by the commandements of God , esteeming no more of them , nay lesse , then of mens lawes and traditions : but Saint Iames t saith , he that breaketh one commandement , bee it neuer so little , is guiltie of all , though hee make shewe of keeping all : so likewise , hee that maketh light and base account of one commandement , contemneth all ; though he seeme to honour the rest neuer so much . Though Herod heard Iohn gladly , and obeied his doctrine in many things , and so seemed to make some account of some commandements ; yet because he would needs liue in incest , against the seauēth commandement , he did in effect contemne and breake them all : so at this day , there are many who professe religion , and giue testimonie thereof , by hearing the word , and receiuing the sacraments ; and herevpon they would be counted louers of Gods lawe : yet in the course of their liues , and in their particular callings , they will not sticke to oppresse ▪ the poore , and to deale vniustly for their aduantage ; to prophane the Sabbath for a little profit or pleasure , and to sweare , and curse , when they are a little prouoked . Now howsoeuer such persons may make a glorious shew of profession outwardly , yet by these and such like particular actions , they shew plainly that they haue but Pharisaicall hearts , which indeed make little or no account of Gods commandements . Let vs therfore euery one looke into our waies , and search in our owne hearts , whether this corruption be in vs , or no : and if it be , let vs repent and forsake it , and labour to become like Dauid , u who had respect vnto all Gods commandements : and so shall we not be despised in the Church of God. The second corruption of an hollow heart , noted likewise of Christ , in these Iewes , is to place the ceremonies , rites , and traditions of men , aboue the commandements of the Morall law : Herewith he doth expresly charge the Iewish teachers , Matth. 15. 3. Why doe ye transgresse the commandements of God , by your traditions ? And this is also the practise of the Church of Rome at this day , they account x eating flesh in Lent , and on their fasting daies , a deadly sinne : & yet they will v dispense with threasons , & murthers , of Christian Princes : they z allow of Stues , they permit and pardon Sodomie ; and yet a vtterly forbid mariage in some estate , which the holy Ghost b calleth honourable among all men . In these and many moe , they preferre their owne traditions before the most holy commandements of God : yea , many ignorant persons among vs , are tainted with this corruption ; for be not some feast daies , appointed by the Church , as Christs natiuitie , all Saints , and such like , obserued by them with greater conscience and reuerence , then the Lords owne Sabbath ? Though the memorie of Christs natiuitie may be celebrated ; yet the Lords day should haue the speciall honour . Now for the reforming of this corruption , we must labour to haue the same minde that was in Dauid , who grew into admiration with Gods commandements , and thereupon invred himselfe to the obseruation of them . We must therefore labour to haue an high estimation of the lawes of God , and this will be a notable meanes to drawe vs to a reuerend feare and obedience towards to the same : one cause why men do not so highly aduance the law of God , as they ought , is because they doe not sufficiently waigh the dignitie thereof . In euery commandement therefore , we must first deepely consider the waight thereof ; then labour to vnderstand it aright : thirdly , learne to admire the wisdome and iustice of God therein : and lastly , endeauour to yeeld loyaltie and obedience thereunto . Secondly , in this Rule our Sauiour Christ puts a difference between a false Prophet , and a true : The false Prophet breakes the commandements of God in his owne person , and also by his doctrine teacheth others to doe the like : But the true Prophet and seruant of God , in the Ministerie , endeauoureth the aduancement of Gods glorie , as well by integritie of life , as by soundnesse of doctrine . Thirdly , in the punishment of a false Prophet here set downe , wee haue good direction for our iudgement , touching the present Church of Rome ; namely , that shee is not worthie to be esteemed a part of Christs Church on earth , by the sentence of our Sauiour Christ ; because shee breakes Gods commaundements , and teacheth men so : for whereas the second commandement forbiddeth the worshipping of Images , yea and the making of Images to resemble God ; the Church of Rome doth not onely allow the contrarie , against this commandement ; but teacheth others so to doe : saying , that it is lawful a to resemble the Father , the Sonne , and the holy Ghost in Images , either painted or carued , and to worshippe them therein ; yea , and to worshippe b the very Images of Christ , and of Saints , as also the c Saints themselues , with religious worship . Againe , they plainely breake the tenth commandement , which forbiddeth the first motions vnto sinne with delight , though without cōsent of wil , by teaching d that concupiscence after baptisme , is no sinne . And as they deale with the commandements , so deale they with the Prophets , who giue testimonie vnto Christ ; for first they destroy his manhood , by their forged transubstantiation : secondly , they ouerturne his kingly office , by making the Pope the e head of the Church , and giuing him power f to make lawes to binde the conscience . Thirdly , they ouerturne the Priesthood , by their massing Priesthood , wherein g they daily offer vp an vnbloodie sacrifice , for the sinnes of the quicke and the dead . Fourthly , they rob him of his propheticall office , in giuing liberty to the h Pope , to make new Laws , & i to expound the Scriptures , as supreame iudge : these things they teach , & therefore that Church is not worthy to be counted a member of Christs Church . But seeing God in great mercie hath vouchsafed vs this fauour in this land , that we should ▪ receiue , and embrace his holy word , to publish ▪ and teach the same ; and so esteemeth vs worthie to be accounted a member of his Church : wee are therefore to reioyce in this mercie , and to praise God vnfainedly for this vnspeakable blessing ; and to shewe forth our thankefulnesse , not onely by teaching , and receiuing the truth of his word , but also by yeelding obedience in all things thereunto : yea , our earnest and daily prayer must be , because it is so great a blessing , to be counted worthie of his kingdome , that God would continue the truth of his will to vs , and to our posteritie for euer . The second Conclusion : Whosoeuer shall keepe them , and teach men so , the same shall be called great in the kingdome of heauen : that is , hee shall bee honoured in the Church of God , and esteemed a worthie member thereof , because by this meanes , he endeauoureth to keepe the law vnchangeable for euer . In this conclusion two points are to be considered ; the office of a faithfull Teacher , and his reward : his office is two-fold ; First , in his owne person hee must be a doer of Gods commandements : Secondly , in his publike Ministerie hee must teach men so to doe . Here first obserue the order of these duties ; Doing must goe before Teaching : This order Christ propounds , and that doubtlesle on speciall grounds ; First , because a man cannot with ioy and comfort fitly teach others , before himselfe bee a doer of the thing hee teacheth ; for if a man teach others , from the instruction of the spirit , hee shall finde his owne heart inclined by the same spirit , to the obedience of the word he teacheth . Againe , the experience of the fruite and efficacie of the word , in his owne person , is the best Commentarie a man can haue , for the opening of it vnto others : The writings of men , with the knowledge of artes and tongues , are excellent helpes ▪ yet if a man want the spirit of God , framing his heart to beleeue , and obey the word hee teacheth , whereby he should become a doer of it ; doubtlesse the word wil seeme but a dreame or riddle vnto him , neither can he fitly apply the same vnto others , hauing neuer had experience of it in his owne soule . This then should mooue all Ministers , and such as set themselues to this calling , first and chiefly , to labour to become doers of the word themselues ; other helpes of learning are to bee fought for with all diligence , to make them fit and able Ministers of so great mysteries ; but especially , they must labour for the spirit of grace , to frame their hearts to embrace , and their liues to obey the word which they teach ▪ that so they may be fitted , according to our Sauiour Christs direction . Now this spirit is attained , by knocking ut hea●●n gates by praier , Luke 11. 13. and by opening the doore of our hearts , when our Sauiour Christ knocketh thereat by his wo●d , Reuel . 3. 20. Secondly , in ●aying downe this dutie , our Sauiour Christ propoundeth a singular comfort to such faithfull Ministers , as be grieued with the vntowardnesse of their people ; hee propoundeth not the conuersion of the people , as a propertie of a faithfull Teacher , but the doing and teaching of the will and word of God. And doubtlesse a man may bee a faithful Teacher , and yet not conuert many vnto God ; hence the Prophet complaines , that hee had k laboured in vaine , and spent his strength in vaine ▪ nay , the same Prophet is sent l to blinde the eies of his people , to make them dull of hearing , and to harden their hearts by his Ministerie , which was a heauie case , but yet that saying of the Apostle Paul , must be remembred ; that howsoeuer vnto some , his Ministerie was the sauour of death ; yet , m vnto God it was alwaies the sweet sauour of Christ : So that a Minister mourning truely for his people , to see their hardnes of heart , may comfort himselfe with this ; that in a good conscience hee endeauoureth to obey the word of God , and to teach men so . II. Point . The reward of a faithfull Teacher is this ; hee shall bee counted great in the kingdome of heauen : that is , he shall be honoured , and counted worthie to bee a member of Christs Church , both in this life , and in the life to come . This must be remembred , to incite all Ministers to become faithfull Teachers , both in life and doctrine . To get respect in Princes courts , is much sought after on earth ; O then , how should this high respect with God , preuaile in our hearts , to incite vs to be faithfull in this calling . Verse 20. For I say vnto you , except your righteousnesse exceed the righteousnesse of the Scribes and Pharises ▪ you cannot enter into the kingdome of heauen . These words are commonly taken to bee a Reason of the former verse , by way of answer to a secret obiection , which the Iewes might frame there-from , to this effect ; Thou saiest , whosoeuer breaketh one of these least commandements , and teach men so , shall be called least in the kingdome of heauen : But our Teachers the Scribes and Pharises , looke to haue chiefe place in the kingdome of heauen ; and yet ( if thy doctrine be true ) they breake Gods commandements , and teach others so to doe . Now here-to Christ should answer thus ; I say vnto you , except your righteousnesse exceedes theirs , ye cannot enter into the kingdom of heauen . But if we marke well , the words may more fitly be referred to the 17. verse , as a third reason , to prooue that Christ came not to destroy the Law , or the Prophets , but to fulfill them ; because he exacts at euery mans hands , a more perfect and exact righteousnesse , then that which the Scribes and Pharises either haue in themselues , or require in others ; without which , no man can enter into the kingdome of heauen . In this verse are three points to be handled : First , what these Scribes and Pharises were : Secondly , what was their Righteousnesse : and thirdly , what is that true Righteousnesse , whereby a man may enter into the kingdome of heauen , and stand iust before God. For the first : a Scribe is a name of office , whereof there were two sorts among the Iewes ; Ciuill , who as Publike Notaries , did register the affaires of Princes , and such a one was Shimshai , Ezra 4. 8. And Ecclesiasticall , who were imployed in the expounding of the Scripture ; such a one was Ezra , Ezra , 7. 1 , 5 , 6. And those of whom our Sauiour Christ saith , Matth. 13. 52. Euery Scribe taught vnto the kingdome of heauen , is like a good housholder : and Matthew 32. 2. the Scribes and Phraises sit in Moses chaire : that is , they are expounders of the law of Moses . And such Scribes are meant in this place ; to wit , men in Ecclesiasticall office , descending from the tribe of Leuie , who expounded the Law vnto the people ; and these were all one with the Priests and Leuites vnder the Law : and therefore Ezra is called both a Scribe and Priest , Nehem. 8. 1 , 2. The name Pharise betokeneth a sect , not an office ; for there were three speciall sects among the Iewes : The Essenes , the Sadduces , and Pharises . The Essenes were like Popish Monkes and Friers , which did separate themselues from the people , vowing and dedicating themselues to liue in perpetuall sanctitie . The Sadduces were a sect that did expound the law , according to the letter and syllable , and with-all denied the resurrection , and the immortalitie of the soule ; as is plaine , Acts 23 , 8. The Pharises were such , as did forsake the common exposition of the Scribes ▪ and taught and framed a more exact and strict exposition of the Law , according to the traditions of the Fathers ; and they were most holy outwardly , and of chiefe account among the Iewes : and therefore the Apostle Paul saith , n that after the most strict sect of their religion , he liued a Pharis●● & that he was o a Pharise , the sonne of a Pharise . Yet besides these , there were another sect , called Herodiās , who ( as some think ) were courtiers , which held & taught that Herod was the Messias . And thus we see what the Scribes and Pharises were , whome Christ here ioyneth together for amplification sake ; vnderstanding thereby such teachers among the Iewes , Priests and Levites , as liued after the most strait custome of the Pharisies : for the Pharisies were by office Scribes , as we may plainely see by comparing together , Ioh. 1. 19. with v. 24. where the Priests and Leuites ( who were Scribes as we haue shewed ) are called Pharisies . II. Point . What was that righteousnes of the Scribes and Pharisies , which is here so debased , as beeing vnable to bring a man to heauen ? By the tenour of Scripture it will appeare , that it was p an externall righteousnes onely , standing in the outward obseruation of the law : for they were carefull to abstaine from actuall grosse sinnes ; as whoredome , theft , murther , idolatrie , and such like , and they were very forward in q fasting , praying , and giuing of almes openly , and in r keeping the traditions and ceremonies of the Elders , and in all things to carrie themselues in shew s conformable to the law ; but the inward righteousnes of the heart they nothing regarded , thinking that perfect righteousnes consisted in outward obedience , & by that they looked to be saued ; as it is said , Rom. 10. 2. neglecting vtterly the righteousnes of God. In these Scribes and Pharisies we may obserue , what is the naturall perswasion of man , touching righteousnes : to wit , that an outward righteousnes will serue the turne : and therefore euery man naturally contents himselfe therewith : and hence it is that men will bring their bodies vsually to the place of Gods worship to pray , to heare the word , and receiue the Sacraments ; but few haue care to bring their hearts with them , that they may inwardly worship God in spirit and truth : so likewise , many are content to rest from their ordinarie labours on the Sabbath day , but few are carefull to consecrate their rest vnto God : men be carefull to abstaine from actuall murther , but few make conscience of malice , hatred , reuiling , and quarelling : many hate theft , that yet will not sticke to robbe their neighbours of their good name , by vile reports : many are ashamed to robbe openly , that make no bones to deceiue by false weights and measures , by glosses , and such like : and yet all these will blesse themselues with their outward righteousnes , and think all is well ; not doubting but they shall be saued by it , though they haue no more : but this is Pharisaicall pride and folly : for all such outward righteousnes is here condemned , as vnable to saue the soule . Againe , here wee may see the palpable and grosse opinion of all worldly men , euen of those who cōmonly are called honest men : if they be told of their sinnes , & of the danger of dānation , except they repent : their answer is ; they are no theeues , no murtherers , no grosse sinners , and therefore they hope God will saue them ; for they liue orderly , and doe no man wrong : but let all such take heede , lest they deceiue their owne soules , for this ciuill honestis was the righteousnesse of the Scribes and Pharises , which could neither bring them , nor any other into the kingdome of heauen , as Christ the God of truth saith expresly in this place . To giue almes , to fast , to praie , and to deale vprightly with men , be very good things ; but yet wee must labour for more then these , if euer wee meane to come to heauen : wee must get another righteousnesse of the heart , renouncing vtterly our owne righteousnesse , in the matter of Iustification , and condemne our selues for our best actions , that so we may be fit to receiue that true righteousnesse , which will commend vs vnto God. III. Point . What is that true righteousnesse which will bring a man to heauen ? Answ. It is the righteousnesse of Christ , 1. Cor. 1. 30. for Christ is made vnto vs of God , wisedome , righteousnesse ; yea , hee was made sinne for vs , that wee might be made the t righteousnesse of God in him . This is that righteousnesse , which exceedes the righteousnesse of the Scribes and Pharises , and whereby a sinner doth stand iust before God : for when as by Adams fall wee all became guiltie of sinne , and thereby subiect to the curse of God , and to eternall condemnation , from which we could neuer haue deliuered our selues ; then it pleased Christ to come from the bosome of his father , and to become our suretie and Sauiour , who in his life became obedient to the law for vs , and in and by death vpon the crosse , suffered whatsoeuer was due vnto our sinnes : which obedience and satisfaction beeing made by him that was both God and man , was alone all-sufficient , both to free vs from the curse of the law , and also to iustifie vs before God : and this righteousnesse of Christ , is that which exceeds the righteousnesse of the Scribes and Pharises , and is able to bring a man to heauen . Yet further for our Iustification , Christs righteousnesse hath three parts ; the puritie of his humane nature , the integritie and obedience of his life , and the merit of his sufferings vpon the crosse ; and all this must be ours , to answer for our corrupt nature , and sinnefull life , deseruing a cursed death . Here some make question , how Christs righteousnesse can be ours ? and how one mans righteousnes can saue so many thousands ? Answ. Christs righteousnes is not the righteousnes of a meere man ( for then it could saue but one at the most , ) but it is the righteousnesse of that person , who is both God and man , and therfore is an infinit righteousnes , of merit sufficient to saue a thousand worlds . But some here say , If Christs righteousnesse bee ours , then we are as righteouse as Christ ? Answ. The same righteousnesse that is in Christ , is ours , but not in the same manner or measure ; for Christ hath it by merit and action of himselfe , we haue it onely by mercie and imputation : it is in Christ as a roote and fountaine , in vs by reception and application ; like the light in the Moone , and in the Starres , which is not in them originally , but receiued from the Sunne , the fountaine thereof . Thirdly , it is said , If we by Christs righteousnesse be iustified , and made the sonnes of God ; then is Christ by our sinnes made vniust , and so the childe of the diuell ? Answer . We may safely say , that Christ was made a sinner by our sinnes , not actually , but by imputation : now hence it will not follow , that hee should bee the childe of the diuell , for that commeth by the acte and habite of sinning , after sinnefull conception ; al which , our Sauiour Christ was free from : for at the very time when hee bare our sinnes , hee was in himselfe more holy , then all men , and all Angels . Fourthly , it is said , that if Christs righteousnesse bee made ours , then wee are made Sauiours ? Answer . It followeth not ; for Christs merits and righteousnesse are conuaied and applied vnto men , not as they are in Christs person , in whom they are sufficient to saue ten thousand worlds ; but as they serue to saue and iustifie that particular person onely , to whom they are imputed : so that this remaines an vndoubted truth , that that righteousnesse which brings saluation , is Christs righteousnesse onely . Here some may say , How is Christs righteousnesse made ours , and wee assured of it ? Answ. It is made ours by sauing faith , which the holy Ghost creates in the heart and soule , as an hand whereby wee may laie hold on Christ , and applie his righteousnesse vnto our selues , as hee is offered vnto vs in the promises of the Gospel . Some obiect , that if Christs righteousnesse be made ours , by our beleeuing it to bee ours ; then if a man beleeue his neighbours house to be his , it is his also : and so for any other thing ? Answer . There is not the like reason in these things ; for it is a meere fancie and imagination , for a man to beleeue his neighbours house to be his , hauing no ground for it , besides his owne conceit : but when a man beleeueth Christs righteousnesse to be his , he hath Gods commandement and promise , for his warrant and assurance , that it shall be imputed vnto him ; and withall , that faith so grounded , maketh Christs righteousnesse as truely his , as any thing a man hath is his owne , beeing giuen him of another . Now this sauing faith , laying hold on Christs righteousnesse , for mans iustification , is neuer seuered from sanctification by the spirit , with the fruits thereof , whereby the old man beeing mortified , and the new man in Christ renued , according to his image , in knowledge , righteousnesse , and true holinesse , the whole person is turned vnto God , and made carefull to please him , both in thought , word , and deede : and hereby doe wee receiue assurance of our iustification ; for true sanctification is the earnest of the spirit of adoption in our hearts , whereby we are sealed vnto the day of our redemption . Doth that righteousnesse , whereby we must be iustified and saued in the day of our Lord , come from Christ onely , and not from our selues ? then we see what iust cause we haue to humble our selues , and to acknowledge our great vnrighteousnesse , and want of all goodnesse in our selues : and when wee can doe this vnfainedly , wee haue gone one steppe in the way to true happinesse . Secondly , we also must hereby learne , to esteeme all things as drosse and dongue , with the a Apostle , in respect of Christ Iesus , and his righteousnesse ; for he it is that brings vs to heauen , and therefore wee must honour him aboue all , and value his righteousnesse , as that most pretious iewel , which when a man hath found , hee will sell all that he hath , to get and keepe it , Matth. 13. 46. Thirdly , we must hunger and thirst after Christ , and his righteousnesse , for it is the fountaine of all blessednes , and without it we are most miserable : yea , though wee had all the world beside , yet without it wee loose our saluation . Now what will it profit a man to winne all the world , if he loose his soule ? Fourthly , seeing Christs righteousnesse is made ours by faith , & we made assured of it , by sanctification of heart , and life ; wee must labour for true faith , whereby our hearts may bee inwardly renued : we must not content our selues with an outward holinesse , for that will neuer bring a man to heauen ; but our endeauour must be for inward holinesse , whereby we shal be preferred with God , aboue all the Pharises in the world , and get assurance of eternall happinesse . And this faith wee must shewe forth in all holy exercises ; as when we heare the word , wee must lend the inward eare of the heart , with the bodily eare ; and when we fall downe to praier , we must bowe the knees of our hearts ; and in fasting from meate , wee must abstaine from sinne : yea , in all things wee must be carefull to serue God , in spirit and truth ; for which cause , wee must pray with Dauid , Lord renue a right spirit within me , that so feeling Christ to liue in vs by grace , wee may bee assured that Christs righteousnesse shall bring vs vnto glorie . Verse 21. Ye haue heard that it was said of olde , Thou shalt not kill , for whosoeuer killeth , shall be culpable of iudgement . Our Sauiour Christ hauing laid downe his Preface , doth here begin his interpretation of the Law , beeing indeed the onely true doctour of his Church ; and herein especially hee doth meddle with the second Table , beginning first of all , with the sixt Commandement , touching Murther . In the handling whereof , hee obserueth this order ; First , hee setteth downe the false interpretation of this law , by the Scribes and Pharises , in this verse : Secondly , hee sheweth the true meaning of it , v. 22. And lastly , hee propoundeth rules of concord and agreement betweene those that be at variance , verses 23 , 24 , 25 , 26. For the first : The Exposition . Ye haue heard : that is , you Iewes which now heare mee , whether Scribes , Pharises , or others ; you haue heard , that it hath beene said of old : that is , by your auncient Teachers , the old Scribes and Pharises , who haue expounded this law vnto you : and that this phrase must be vnderstood of the ancient Iewish Teachers , may plainely appeare , because in the next verse hee opposeth his owne teaching thereunto , and would haue these his hearers , that before had learned a false interpretation of this law , from their old Teachers , now to learne of him , the true exposition thereof . The Law is this , Thou shalt not kill : The exposition of the ancient Iewish Teachers was this , for whosoeuer killeth shall be culpable of iudgement : that is , whosoeuer laieth violent handes on another , to take away his life ( for they knew no other murther , neither did they extend this commandement to forbid any sin , but actual murther ) shall be culpable of iudgement : that is , shall be held guiltie of murther , both in the courts of men , and also before the iudgement seate of God , where hee shall receiue the deserued punishment thereof . This was the interpretation of the Iewes . Here first obserue , that Antiquitie is no infallible marke of true doctrine ; for this exposition of this commandement was ancient , received from ancient Teachers ; and yet Christ the doctour of truth , reiecteth it , as false and corrupt : and therefore the argument which the Papists vse , for the stablishing of their religion , drawn from Antiquitie , is of no effect . Secondly , by these words of Christ , ye haue heard , it hath beene said of olde , wee may easily gather , after what manner the Scribes and Pharises expounded the law ; namely , they left the Scriptures , and followed the interpretation of their ancient Teachers . But here Christ checketh and reprooueth this manner of teaching ; and therefore the like cannot be warrantable among vs at this day : whereby we see that kind of teaching reprooued , wherein euery point is stuffed out with the testimonies of Fathers , Schoolemen , and humane writers . And here also is discouered a wicked and daungerous practise of the i Papists , who referre all deciding of controuersies , and interpretation of hard places of Scripture , to the Church and to the Fathers . If we say that Fathers oft dissent , and the Church may erre , then they send vs to the k Popes breast . But if this course were safe , then the Iewish teachers might haue had a good defence against this charge of Christ : for they had both Church and Fathers on their side , and the high Priest that was then in place . Indeede the Fathers must be reuerenced , as lights of the Church in their time , and their testimonies duly regarded , wherein they agree with the written word : but for the confirmation of the truth in mans conscience , and for the edifying of the soule in the graces of the spirit , the word of God hath the onely stroake : by it alone Gods children are begotten , and borne anew to a liuely hope , and by it alone they are fed and nourished in the faith , yea , by it alone they are confirmed and stablished in the truth . Thirdly , in these Iewish Teachers , forbidding nothing as a breach of this law , but the outward sinne of murther ; and on the contrarie approouing of those as keepers of this law , that kept their hands from this Actuall crime of blood , and by consequent worthie of life euerlasting ; behold a plaine picture of euery naturall man : for is not this the common opinion , that vnlesse a man kill an other , he breakes not this commandement ? and so for the rest , if he abstaine from the outward actuall grosse sinnes of stealing , adulterie , and false witnes bearing , then he keepes those commandements , though his heart be neuer so full fraught with enuie , malice , lust , couetousnes , falshood , &c. But let vs obserue Christs reproofe of such erronious interpretations of Gods law , as a meanes to schoole our hearts from such vaine conceits . vers . 22. But I say vnto you , whosoeuer shall be angrie with his brother vnaduisedly shall be culpable of iudgement : and whosoeuer saith vnto his brother , Raca , shall be worthie to be punished by the Councell : and whosoeuer shall say , foole , shall be worthie to be punished by hell fire . Here our Sauiour Christ propounds the true interpretation of this Commandement : But I say vnto you ) that is , whatsoeuer you haue heard the Scribes or Pharisies teach you from themselues , or from their fathers , it is nothing , let them not deceiue you : for I that am the Law-giuer and Doctor of my Church , and therefore best know the meaning of mine owne law , I say otherwise vnto you : whosoeuer is angrie with his brother , &c. Here Christ laies downe three kinds of murther , and three degrees of punishments for the same . The first degree of murther is Anger , not anger simply : but rash and indiser●et anger towards a brother : and by Brother , he meaneth , first , one Iew with an other , to whome Christ spake ; secondly , one neighbour with an other , whether Iew or Gentile : for by creation we are all brethren , hauing one father which is God , as Adam is called the sonne of God. Luk. 3. 38. The second degree of murther , is calling his brother Raca . Some expound this word Raca , an idle or emptie braine : others , an euill man : others take it to signifie a loathsome man , one to be spit at , as we by spitting vse to shew our contempt : but these interpretations cannot so fitly stand : for then the third degree of murther and this second , should be one and the same : for to call a man emptie braine , euill , or loathsome , and to call him foole are equall in degree . Now Christs intent is to set downe distinct degrees of murther , as is euident by the distinct degrees of punishment adioined thereunto . A more fit exposition is this , that Raca hath no perfect signification , but is onely an interiection of indignation , whereby a man doth not slaunder or reuile his brother , but onely in gesture shew the contempt and anger of his heart against him ; as when in English we say , fie , tush , or such like : which words are not open raylings , but onely outward signes of the inward anger and contempt concealed in the heart ; so that the meaning is this : He that is angrie with his brother , and expresseth this his anger either in gesture or countenance , by frowning lookes , gnashing of teeth , or by imperfect speech , as tush , fie , pish , or such like , he is guiltie of murther . The third degree of murther is , whē a man doth shew his anger against his brother by open raylings , and reproachfull names ; expressed in these words , whosoeuer shall call his brother foole . And all these three degrees are beyond the interpretation of the Iewish Teachers , who onely condemned actuall killing by this commandement . Now to these seuerall kinds of murther , Christ addeth distinct degrees of punishment . The first is , to be culpable of iudgement for vnaduised anger . The second , to be worthie to be punished of a Councell , for outward signes of this anger . The third is , to be worthie of hell fire , for reproachfull names or raylings . And here we must vnderstand , that Christ speaketh not properly , in setting downe these degrees of punishment , but figuratiuely alluding to the custome of punishing offenders vsed among the Iewes : for they had three courts ; The first was held by three men for meane matters , and other cases of small importance . The second was held by three and twentie men , wherein were determined matters of great importance , that could not be decided in the first court ; as matters of life and death : and it was kept in the cheife cities of the land . The third court was held at Ierusalem onely , called the court of the Seauentie-two , from which none might appeale to any other . In it were all weightie and great causes determined , and this court is here called a Councell . Now Christ alluding hereto , saith to this effect : Look● as among you Iewes there are different courts , and some matters are adiudged in your courts of iudgement , and others in the Councell at Ierusalem ; so God also he hath his Iudgement , and his councell : those that are rashly angrie , shall vndergoe Gods iudgement : and he that makes knowne his anger by speech or countenance , shall be punished more grieuously and vndergoe a deeper iudgement , as it were by the Lords councell : but he that shall by open reuilings and raylings , shew forth his malice against his brother ; as by calling him foole , or such like , he shall be worthie the most grie●●us iudgement and torment of hell fire ; alluding to the highest degree of torment among the Iewes , which was burning : for before their Gouernment was taken from them by Herod , the Iewes vsed these foure kinds of punishments ; hanging , beheading , stoning , and burning . Further , the words translated hell fire , are properly the fire of Gehenna ; for there was a place neere to the suburbs of Ierusalem called Gehenna , which is a compound Hebrew word , signifying the valley of Hinnon , wherein was a place called Tophet , Ier. 7. 31. where the idolatrous Iewes , following the horrible superstition of the Nations about them , vsed to burne their children vnto Molech : for which fact the place became so odious to the godly , that to aggrauate the heinousnes of this crime , they vsed this name to signifie and betoken the place of torment appointed for the reprobate : whereupon in Christs time , Gehenna , and the fire of hell , were in signification all one . Now in this valley the Iewes vsed to burne their malefactours ; and vnto this kinde of iudgement Christ alludeth , meaning not simply hell fire , the torments of the damned , but a more grieuous and greater kind of punishment then the former , because it was a higher degree of sinne : so that Christs meaning is this ; Howsoeuer your Scribes and Pharisies teach you , that there is no murther but actuall killing , and that it onely deserues condemnation : yet I which am the law-giuer say vnto you , that as you haue diuers punishments in seuerall courts for diuers offences , as hanging , stoning , and burning : so God he hath diuers degrees of punishments for the seuerall breaches of this commandement : he that is rashly angrie , is worthie of iudgement : and he that giues out any shew of his anger in gesture , shall be punished more grieuously ; but he that shewes forth his anger by rayling and reuiling , shall endure the most grieuous punishment of all . First , whereas Christ here maketh degrees of punishments for diuers sinnes , the Papists hereon would build their distinction of sinnes into veniall , and mortall . Veniall sinnes ( say they ) are light sinnes , as badde thoughts , vaine speeches , and such like , which doe not deserue damnation , but some temporall punishment onely , such as were alotted to ciuill courts among the Iewes : for here ( say they ) Christ onely makes open rayling & reuiling of our brother , such an heinous sinne as deserues hell fire . But this distinction cannot here be grounded : for Christ doth not appropriate condemnation to this tearme of hell fire : but he hath reference thereto in euery phrase that here imports a punishment ; as , to be culpable of iudgement for vnaduised anger , is to deserue condemnation in hell fire ; and to be punished by a Councell , for testifying anger by outward signes , is to deserue condemnation , but yet in a deeper degree : And to be worthie to be punished with the fire of Gehennah , for open rayling , is to deserue condemnation also , but yet in a deeper measure then the former : for as among the Iewes by the sentence of their Courts , some offences were punished by beheading or hanging ; greater offences by stoning , and the greatest by burning ; all which punishments differed in degree , and yet euery one was death : so before God , lesser sinnes deserue lesser condemnation in hell fire , and greater sinnes deeper damnation ; and yet euery sinne deserues damnation : for the wages of sinne , be it neuer so little , is death , Rom. 6. 23. so that Christ here makes degrees of punishments , according to the degrees of sinne ; & yet so , as euery sinne is mortall , deseruing dānation , & none venial in it self . Secondly , we may here obserue two excellent Rules for the expoūding of the Morall law . First , that vnder one sinne named in a commandement , are forbidden all sinnes of the same kind , with all the causes thereof : for Christ in expounding this sixt commandement , doth not onely condemne Actuall murther , but euen Rash anger in the heart , and all signes thereof in countenance and gesture , with all rayling , and reuiling speeches , as breaches of this commandement : and the like he obserueth in those which follow . II. Rule . To the breach of euery commandement there is annexed a curse , albeit it be not expressed : for Christ here fetting downe the breaches of this sixt commandement , threatneth condemnation to the least breach thereof ; saying , he that is vnaduisedly angrie with his brother , shall be culpable of iudgement . Is it not then a wonder to see , how ignorant people doe vse the commandements for prayers , when as indeede ( if they could perceiue it ) they are Gods thunderbolts to throw their soules to hell for euery sinne they commit ? Thirdly , Christ condemning vnaduised anger as a breach of this law , giueth vs to vnderstand , that aduised anger is not vnlawfull : and true it is , that all anger is not sinnefull : for a Christ was ofttlines angrie with the ●ewes , and the Apostle bids vs b to be angrie , but sinne n●t . If any here a●ke , how we may discerne godly anger , from that which is euill and vnaduised : I answer : two waies , first , by the beginning of it : for good anger proceedeth from the loue of him with whome we are angrie ; now loue is the fulfilling of the law , and therefore anger proceeding from loue and guided thereby , cannot be a breach thereof : but euill anger proceedeth from selfe-loue , from dislike or hatred of the partie with whome we are angrie . Secondly , we may discerne it by the ende . Good anger is for Gods glorie against sinne , because God thereby is dishonoured ; and for our brothers good : but euill anger wants these ends , and intendeth priuate respects . It is quickly mooued , it continueth long , and also carieth with it a desire of reuenge . Fourthly , seeing vnaduised anger , with the signe thereof , is a breach of this law deseruing death ; hereby we are admonished to beware of this headstrong affection of anger , and betime to restraine and bridle the same : it hath a bad beginning , and an euill ende , and thereby we become murtherers . Now that we may ouerrule it , so as it preuaile not against vs : first , we must lay to our hearts this commandement of God forbidding rash anger , as a barre to stoppe it . Secondly , we must remember , how louingly and mercifully God deales with vs euery day , in forbearing and forgiuing vs : and therefore we ought to be like minded towards our brethren . Eph. 4. 31 , 32. The second branch of sinne here condemned is , to say vnto our brother , Raca : whereby we may see that euery gesture expressing rash anger , and despite of heart towards another , is murther before God ; as casting downe the countenance towards him : this God reprooued in Cain , Gen. 4. 6. frowning & nodding the head , or shaking it in contempt , as the Iewes did to Christ , Matth. 27. 39. also contemptuous laughter and deriding : hence c Isma●ls ●eering at Isaac , is called persecution , Gal. 5. 29. and the like may be said of all signes of contempt in words : as fie , tush , pish , and to ( thou ) a man in disdaine , for otherwise a superiour may thou his inferiour : so also when ● man contemptuo●sly takes a thing in snuffe , though he say nothing , but flings away with an heart rising against his brother . All these and such like tokens of contempt , and disdaine , are here condemned for murther of heart : and therefore it standeth vs in hand , to make conscience of euery gesture of our bodie , of the casting of our eyes , of our laughter , and of all passionate words , lest thereby we shew any contempt , or anger towards our brethren . If it be saide , how can euery gesture expressing rash anger or contempt be murther , seeing the law permits a widow to d spit in the face of her husbands brother , or next kinseman , euen before the Elders of the citie , if he refused to raise vp seed● vnto his brother . Ans. First , the Lord might command her so to doe , thereby to manifest his great dislike of want of loue in him towards his dead brother . Secondly , I answer , the words may as fitly be translated thus , and spit in his sight , that is , spit on the ground before his face , that he might see her : and that seemeth to be the true meaning of that place : for it was very vnseemely for any one , much more for a woman , so publikely to spit in a mans face . And in that sense is the word vsed in the same booke , Deut. 4. 37. where God is said to bring Israel out of Egypt in his face , that is , in his sight . Secondly , vnder this branch of murther by signe of contempt , are many abuses of the tongue most iustly condemned : as first , bitternesse of speech ; when men that be at variance , giue out hard and grieuous words one against an other : these are as pricks of e swords , as the wise man saith : and therefore the holy Ghost chargeth vs , that f all bitternes , anger , and wrath be put away from vs. Secondly , all wrangling and contentious speech betweene parties disagreeing , when as neither will yeild , but each one thinks to haue the last word : Philip. 2. 14. Doe all things without murmuring and reasoning : for that springs of choler and stout stomacke , cleane contrarie to meekenes and patience , a fruit of the spirit . Thirdly , g crying also is here forbidden , whereby men or women beeing at variance in priuate speeches , doe through choler and malice lift vp their voices , that they may be heard a farre off . This is a fruit of raging anger , and surie , Fourthly , threatning speeches are also here condemned , when as men from an inward dislike and rage ▪ in their owne priuate cause , doe giue out menacing words against others : Eph. 6. 9. Masters are forbidden thus to deale with their seruants : much lesse then may one brother thus threaten an other . Fiftly , all kind of girding and taunting others by priuie and close nipps , is here condemned , although there be no open rayling : for thereby men seeke to disgrace their brethren , and to glad their owne hearts by grieuing others ; which is more then to say , Raca . The third degree of murther is , in Reviling tearmes , calling our brother foole , or such like : this also is a sinne against the ninth commandement , by robbing him of his good name : for one sinne in diuers respects may be against many commandements . It is a breach of this sixt commandement , in that hereby we grieue and trouble our neighbour , and so farre as a reproach can goe , make him wearie of his life . Vpon the ground of this degree of murther , be all grieuous practises of men against their brethren , iustly condemned for bloodie practises . As first , Usurie , whereby men binde their brethren to returne gaine , for the bare lone of money or other goods , which naturally yeild no increase ; without all respect to their necessitie , or to the successe of the imploying of it . Hereby many are brought to great pouertie : reuiling tearmes doe nothing so much pinch the poore , as this oppression . Secondly , the hoarding vp of corne till times of dearth , that thereby they may gaine the more : these men make a priuate gaine of Gods common iudgement vpon the poore . Indeede it is not vnlawfull in time of plentie , to lay vp stoare against a time of dearth : but to doe it with the hurt of the poore , is to sucke their blood , and to eate vp Gods people ; as when men keepe their garners full , and suffer the poore to starue ; the peoples curse lies on such , Prou. 11. 26. Thirdly , fighting and striking by priuate persons , or by others in their priuate causes : for they wound or weaken the bodie of their neighbours , which is more then to grieue him by reuiling speeches . Fourthly , the detaining the foode of the soule , by those that cannot , or will not preach , is a damage against eternall life : and therefore Paul to cleare himselfe from blood in this behalfe , said , He kept nothing backe , Act. 20. 26 , 27. Fiftly , to giue offence by word or deede , whereby others are occasioned to fall : this is vncharitable walking , Rom. 14. 15. whereby we doe as much as in vs lieth , destroy him for whome Christ died . As this is cruell in all , so especially in publike persons , as Magistrates , Ministers , Parents , Masters , and such like , because their practises are Rules to their inferiours . They are like lights in an hauen which guides the shippes that saile by night , which standing amisse , leade the shippes vpon rockes and sands , and so cause shipwracke . Hauing seene the true meaning of this Law expounded by Christ , let es here further obserue , how he restoreth the true vse thereof . We must not thinke , that he did onely here intend the rectifying of our iudgements for vnderstanding , and not also strike at the reformation of our hearts and liues for practise . Touching the vse of this law therefore , Christ here teacheth vs two things : first , to descend into our owne hearts , and there to search how we haue broken this commandement : as whether we haue borne in our hearts any malice against our brother , and whether we haue expressed the rash anger of our hearts by speech or gesture , or haue any way wronged him by reuiling tearmes , or other iniuries against his life : if we haue , Christ tells vs we are murtherers . Secondly , Christ setting downe the curse to euery degree of murther ; teacheth vs , vpon due examination of our hearts , fuiding our selues guiltie in any degree , to cast downe our selues before the Lord , to accuse and condemne our selues , crying out that all shame and confusion belongs vnto vs : this we must doe , that by the view of our miseries , we may be mooued more earnestly to sue for mercie . And indeede if we examine our hearts , and our behauiours throughly , we shall finde , that we are all murtherers . For though we may be free from actuall killing , yet our consciences will tell vs , that the motions of wrath and malice , and the signes of vnaduised anger haue broken forth , both in our wordes and gesture : for who can say he neuer snuffed at an other by way of contempt or dislike ? who can cleare himselfe from deriding and disgracing others ? now these things and such like , make vs guiltie of sinne against the law , and so subiect to the wrath and curse of God ; which must needes be fulfilled , though heauen and earth should passe away . This vndoubtedly is our miserable and wofull case in our selues . And there is no way to escape this curse , but onely this : we must humble our selues before God , and confesse against our selues the murther of our hearts , declared in our gesture , speech , and behauiour ; then we must labour to be grieued for these sinnes : for which ende we must applie vnto our selues , Gods fearefull iudgements due vnto vs for them . Thirdly , we must earnestly sue vnto God for mercie and pardon , as for life and death , like as poore prisoners doe , when the sentence of death is to be pronounced against them : yea , we must crie with sighs and grones that cannot be expressed , and giue the Lord no rest , till he send into our consciences the comfortable message of mercie and pardon by his good spirit . This done , we must labour in our callings for the time to come , to procure and further the welfare and safetie of our brethren , as well as our owne : we must not seeke our selues , but the common good , eschewing those things that may grieue our brethren ; and doing those that may be good and comfortable vnto them : that so by new obedience we may shew forth thankefulnes for Gods mercie and fauour towards vs. Hitherto we haue hādled the three degrees of murther , which Christ condemneth by this law , beyond the doctrine of the Iewish teachers . Besides these , there is a fourth degree here condemned , which is actuall killing . This Christ doth not here name , because he taketh it for graunted , euen by the doctrine of the Scribes and Pharisies . Now because it is the main sinne of this cōmandement , therfore here it is to be handled ; which we wil doe thus : first , we wil shew when killing is murther , and when it is not : and then handle the kinds thereof . For the first : Killing is not alwaies murther , for sometime a man hath power giuen of God to kill , and it is no sinne : now God giues a man power to kill three waies : I. by the written word : thus Princes and Gouerners , and vnder them executioners , are allowed to kill malefactours that deserue death : and thus souldiers are warranted to kill their enemies in a lawfull warre : II. by an extraordinarie Commandement : and so Abraham might lawfully haue killed his sonne , if the a Angel of the Lord had not staied his hand : III. by an extraordinarie instinct , which is answerable to a speciall commandement : and so b Phinees slue Zimri and Cosbie , without guilt of murther . But killing is murther , when men of their own wills , without warrant from God , slay others : and this sinne is plainely and directly forbidden in this commandement . II. Point . The kindes of killing be two ; either voluntarie , or casuall . Uoluntarie killing is , when a man killeth of purpose and intent : and this sinne is so hainous , that it c defileth the land where the blood is shedde , till it be purged by the blood of him that shedde it . And this purpose to kill is twofold ; either with deliberation and fore-desire of reuenge , as when a man hath caried a grudge in his heart long before : or without deliberation , when a man without all former malice is suddenly caried by furie and anger to slay his brother : and this second kinde of killing is distinguished from that which is vpon deliberation , by the name of manslaughter , and also fauoured by the lawes of some Countries , because it is not done of set purpose , but through sudden anger before the blood be cold : but Gods law maketh both of them murther , and admitteth d no recompense for the life of the murtherer : nay , beside it adiudgeth the murtherer to eternall death , both in soule and bodie . To this voluntarie murther , we must referre those that giue commandement , counsell , or helpe vnto the murtherer : for he that commandeth is the principall Agent , and the murtherer is his instrument . Againe , it is voluntarie murther to strike an other , though with purpose onely to wound , if death follow thereon : And that also which is committed by a drunken man : for his will is free , though sense and reason be blinded . Casuall killing , commonly called chance medlie , is when a man killeth an other , hauing no purpose to doe him hurt . The presumptions of casuall killing be these : First , if a man kill an other , hauing no ill will or anger towardes him , nor to any other for his sake ; neither is mooued thereto by couetousnes , or any affection . Secondly , if he be doing the lawfull duties of his particular calling . Thirdly , if he be well occupied , doing some lawfull worke beside his calling . And lastly , if he be doing a thing which he ordinarily practiseth , keeping his vsuall place and time . And albeit this kind of killing , if it be meerely casuall , is no sinne , yet the partie committing it , in old time was bound to come to his answer , thereby to purge and cleare himselfe from suspition of murther , as also to auoide the hatred and daunger of the friends of the partie killed ; and lastly , to keepe and maintaine the hatred of murther among Gods people . Now this sixt commandement , is not to be vnderstood of casuall , but of voluntarie killing . And this also must be obserued , that Christ giueth the name of murther , to all the occasions thereof , that he might breede in our hearts an hatred of them all , as of murther it selfe . verse 23. If thou then bring thy gift to the Altar , and remembrest that thy brother hath ought against thee , 24. Leaue there thy gift before the Altar , goe thy waies , first be reconciled to thy brother , then come and offer thy gift . Here Christ propounds a Rule of concord , by seeking reconciliation with them whome we haue wronged : and it depends vpon the former verse as a consequent and conclusion drawne therefrom , as may appeare by the first wordes , If then , or therefore : as if he had said , If rash anger and the testification thereof , either in gesture or reuiling speech be murther , and deserue condemnation , then we are with all diligence to seeke to be reconciled to our brethren , whensoeuer any breach of loue is made betweene vs and them . The Exposition . If thou bring thy gift to the Altar ] Here Christ alludeth to the Iewes manner of worshippe vnder the law ; which was , to offer in the Temple sacrifices vnto God both of propitiation , and thanksgiuing . And though Christ here onely name this one kind of ceremoniall worshippe , yet vnder this he comprehendeth all manner of true outward worshippe , whether Legall or Euangelicall ; as if he should say , If thou come to worship God any way , either by offering sacrifices , or by praying vnto God , by hearing his word , or receiuing the Sacraments ; and remembrest that thy brother hath ought against thee , that is , that thou hast any way wronged and offended thy brother : this appeareth to be the true meaning by the like wordes of a Marke , If thou hast ought against thy brother , ( meaning for iniurie done vnto thee by him ) forgiue him : and therefore our brother hath something against vs , when we haue wronged or offended him in word or deede , and he hath knowledge thereof , and iust cause thereupon to complaine . Leaue there thy gift before the Altar ] Still he alludeth to the manner of the Iewes worshippe ; who when they went to sacrifice to the Lord , brought their sheepe or bullocke vnto the vtter court ; or as some thinke , tied it to the hornes of the altar , in token that they presented it vnto the Lord : now if at that very instant , they did remember that they had any way offended their brother , then were they to leaue their gift there , ( not quite omiting this dutie , but onely suspending or deferring it for a while ) and goe seeke to be reconciled to their brother whome they had wronged . Question . How could this departure be warrantable , seeing the Iewes had a law b that when the seruice of God was once begun , none might depart , no not the Prince himselfe , till it was ended . Ans. This Rule must be vnderstood of departure out of the vtter court of the Temple , whither the people brought their sacrifice soone after they had presented it , before it was begunne to be offered : for till the Priests had begunne Gods seruice , it was lawfull for the people to depart , especially vpon this occasion . Question II. But what if the partie offending , cannot possibly come to his brother whome he hath wronged , by reason of his absence in some farre countrey , his close imprisonment , or such like . Ans. He must testifie his endeauour to be reconciled vnto him ; and if the act it selfe be necessarily hindred by Gods prouidence , God will accept the will for the deede , if there be a willing minde : for this is Christs meaning , that we should doe our vtmost endeauour to be reconciled vnto our brethren whome we haue wronged , shewing such care thereof , that we preferre the same before the outward actiōs of Gods worship ; not presuming to worship God , till we be reconciled to our brethren . Here we haue a notable Rule for the maintaining of loue and charitie among men ; namely , brotherly reconciliation . In the giuing whereof , Christ still continues his exposition of the sixt commandement : for hauing condemned murther , and the prouocations thereunto , in the former verse ; here he commandeth the contrarie vertue of brotherly loue , and the meanes to vphold the same ; to wit , Reconciliation for offences giuen . Out of this Rule in generall we may obserue : first , a Third direction to the right expounding and vnderstanding of Gods commandements ; namely , where any vice is forbidden , there the contrarie vertue is commanded : and on the contrarie , where any vertue is commaunded , there the contrarie vice is forbidden . This Rule must be obserued as a priuiledge of the law of God , aboue all humane lawes ; for mens lawes are satisfied , by abstaining from the vice forbidden , though the contrarie vertue be not practised : as he satisfies mans law , forbidding Murther , that abstaines from the actuall crime , though he loue not his brother : But he transgresseth the law of God , that performeth not the contrarie vertue , though he abstaine from the vice forbidden : for though a man abstaine from killing , yet if he doe not loue his brother , hee is guiltie of the breach of this sixt commandement ; which serues to confute the error of our ignorant people , who because they abstaine from Murther , Adulterie , and other outward sinnes , doe perswade themselues that they keepe the law , and that God will therefore be mercifull vnto them . But they must know , that though they should abstaine from the vices forbidden , yet they stand culpable of Iudgement , for want of doing the contrarie vertues ; for it is not sufficient to abstaine from euill , but we must doe good , and therefore Iohn Baptist saith , a Euery tree that bringeth not forth good fruite , is hewen downe , and cast into the fire : and the sentence of damnation shall bee denounced against the Reprobates , for their omission of doing good : b I was an hungrie , and ye gaue me no meate &c. Secondly , by this Rule of Reconciliation , it appeareth that the performance of any outward seruice vnto God , is displeasing vnto him , if it be separated from the loue of our brethren : Isay 1. 11 , 12. What haue I to doe with the multitude of your sacrifices , saith the Lord : and so hee proceedeth , reiecting in particular , all the seruice of the Iewes , because they liued in enuie , debate , and oppression ; Their hands were full of blood , Isay , 58. 5 , 6. The Lord doth there reprehend the Iewes fasting from meates , because they did not withall abstaine from strife , and oppression ; adding withall , that refraining from crueltie , and doing workes of mercie , is the fast which hee requires : which serues to ouerthrowe the naturall conceit of men , who thinke that the whole worshippe of God , standeth in the duties of the first Table . This was indeede the conceit and practise of the Pharises , whereupon they c taught the people , that if they gaue oblations to the Church , though they releeued not their poore parents , yet God was well pleased with them . And the like is the practise of the Church of Rome , who in cases of transgression , through want of brotherly loue , doe not appoint this Reconciliation , but Auricular confession , and Canonicall satisfaction , as matters well pleasing vnto Almightie God : yea , such is the conceit of our common people , that if they be present at diuine seruice , if they heare the word preached , and receiue the Sacrac●aments at ordinarie times , then they haue done good seruice , and he will respect them , though in their ciuill conuersation they be at enmitie with their brethren , or liue in such like sinnes . But we must learne , that God is serued , not onely in the duties of the first Table , but of the second also ; and that God abhortes the duties of pietie in such persons as make no conscience of the practise of loue and mercie : Ierem. 7. 9 , 10. Will you steale , murther , comm●t adulterie , &c. and yet come and stand before me in this house ▪ wherein my name is called , and say we are deliuered though we haue done all thes●●b●ominations ? as if he should say ▪ neuer thinke it : and therefore if 〈◊〉 desi●e true comfort in our seruing of God , let vs make conscience to ioyne therewith the practise of mercie towards our brethren . Thirdly , here also we may learne , how to behaue our selues before we come to the Lords Table : if we call to minde , euen when we be in the Church , that we haue any way offended our brother , we must first goe and reconcile our selues vnto him , and then come to the Lords Table : we must not abstaine vpon the remembrance of our wrong doing , for so we adde sinne vnto sinne , refusing spirituall societie with God , because we will retaine enmitie towards our brother : but seeking speedily reconciliation , we must returne to receiue the Lords Sacrament . Which flatly condemnes the common practise of many , who abstaine from the Lords Supper , because they will not seeke to be reconciled to their brethren . This argues an heart full stu●● with pride and malice , which preferres it owne lust before the will of God : for God commands that the sunne goe not downe vpon our wrath ; and it is his ordinance we should receiue the Sacrament to shew forth Christs death , when it is administred by the Church ; against both which he offendeth that abstaineth , because he is at variance with his brother : for Christ wil not haue the gift that is brought , to be taken away , but there left a while , till reconciliation be made . Fourthly , in this Rule of Reconciliation , we may see , there be degrees in the duties of Gods worship ; all are not equall , but some more , and some lesse necessarie . The first and highest degree of holy worship , is prescribed in the first Commandement , as to loue , seare , and to reioyce in God aboue all , and to beleeue in him , and all his promises . The second degree of holy duties , is to loue our neighbour as our selues , to seeke peace and reconciliation with them whome we haue wronged or offended . Thus much doth Christ here import , in preferring the practise hereof before the offering of sacrifice . The third degree consists , in the outward ceremoniall duties of Gods worship , commanded in the first Table : as the outward actions of Gods worship , and the outward solemnitie of the Sabbath : for these giue place to the workes of loue and charitie commanded in the second Table , and therefore Christ saith , first be reconciled , and then offer thy g●●t . Now by this distinction of holy duties , we haue a good direction for our behauiour ; that seeing the loue of God and of our brethren , are the two highest degrees of good workes , therefore we are aboue all things to seeke after them , and to preferre the doing of them before the outward worship of God ; for that we see commeth in the last place . But the practise of men i● otherwise ; generally they are more forward in outward ceremonies , then in the maine duties of the loue of God , and of their brethren ; like to the Pharisies , d who passed ouer ●udgement and the feare of God , and were very strict in tything mint and ●ue : but this is a preposterous course , and cleane contratie to this precept of our Sauiour Christ. Thus much of this Rule in generall . Now I come to more particular obseruati●us out of the words : I ●aue thy gift at the Altar Here Christ approou●●h of this worship of God among the le●●es by offering sacrifices ; from whence it followeth , that sacrificing a● the Al●ar , and by proportion other ceremoniall worship , was not abrogated either at Christs birth , or baptisme , for here Christ alloweth of them : and therefore they ceased onely at his death , when vpon the crosse he said , It is finished , then he put out the hand writing of ordinances that was against vs. Thy gift ; that is , thy sacrifice ; whereof the Iewes had two kindes : Propit●ator●e , and Gra●●lator●e , or of thanksgiuing : and they are here called gifts , because in sacrificing the people gaue some thing vnto God : in which respect a sacrifice differeth from a Sacrament , wherein God giues some thing vnto vs. Now the sacrifices of the law , wherein men gaue something vnto God , signified two things : first , that Christ should giue himselfe vnto his Father for our sinnes : secondly , that we should wholly giue our selues vnto God , both in soule and bodie , to serue him : and therefore God saith , Prov. 2● . 26. My sonne , giue me thy heart : Rom. 6. 13. Giue your members 〈◊〉 we ●pons of righteousnes vnto God , as they that are aliue from dead work●● ▪ Rom. 12. 1. I beseech you brethren , by the mercies of God , that you g●ue vp your bodies a liuing sacrifice , holy , and acceptable vnto God : this we ought to doe in token of thankefulnes for Gods endlesse mercies : and this we then doe ; First , when we acknowledge our selues not to be our owne , but Gods in Christ : Secondly , when we consecrate and dedicate our selues to the seruice of God , that both in heart and life we may shew our selues thankfull for our creation , preseruation , & Redemption especially . But lamentable is the case with men in this behalfe : in stead of giuing themselues to God , men bequeath themselues to the deuill , and become his slaues and vassals : they make their hearts his dwelling place , by malicious , wicked , and lustfull thoughts ; they consecrate the faculties of their soules , with all the parts of their bodies vnto him in the practise of sinne : this ought not to be , seeing Christ gaue himselfe for vs , let vs giue our selues wholly vnto him . And there remembrest ; that is , doest call to minde , that thy brother hath ought against thee , &c. By this Christ teacheth vs , that whensoeuer we come to doe any seruice vnto God , we ought first of all to enter into our owne hearts , and there to search and trie our owne estate , in respect of offences giuen to God or man , whereof we haue not repented , that so before we come to Gods solemne worship , we may be reconciled both to God , and to our brethren . The want of this , brings many a curse vpon mens soules , euen in the meanes wherein they thinke to receiue Gods blessing : and therefore we must looke to the practise of this dutie , that we doe it speedily and from our hearts . This we had neede to looke vnto in respect of God , whome we daily offend : for if he haue ought against vs , and yet we stand out against him by impenitencie , who can saue vs from his wrath ? Let vs thinke on Elies speech , g If one man sinne against an other , the Iudge shall iudge it : but if a man sinne against the Lord , who will pleade for him ? verse 25. Agree with thine Aduersarie quickly , whiles thou art in the way with him , least thine aduersarie deliuer thee to the Iudge , and the Iudge deliuer thee to the Seria●t , and thou be cast into prison . 26. Verely , I say vnto thee , thou shalt not come out thence , till thou hast pated the vttermost farthing . Our Sauiour still goeth on with his former Rule of concord and Reconciliation . Now because the meaning of the words is controuersall , it shall not be amisse somewhat to discusse the diuers expositions that are made hereof . The Papists say , that by Aduersarie is meant God , commanding men in his law ; and by way , is meant the space of time in this life : by Iudge , they vnderstand Christ : by Serieant , Gods Angels : by prison , hell : and because in hell there be many places , therefore here by prison , they vnderstand purgatorie : and by the vttermost farthing , veniall sinnes : as if this were the meaning , Agree with God whiles thou art in this life betweene this and the day of Iudgement , least thou come before Christ , and he cause his Angels to cast thee into Purgatorie , and there thou remaine till thou haue satisfied for thy least veniall sinnes . This exposition they stand vpon the more , because hereupon they would build their doctrine of Purgatorie . But this cannot be the true meaning of this place , for the reasons following : First , these words depend vpon the former , and are a continuance of the rule of Reconciliation betweene man and man , and not betweene God and man. Secondly , their exposition ouerthroweth the mediation and satisfaction of Christ for man to God : for if ( as they say ) man may and must satisfie for his veniall sinnes , euen to the vttermost , then Christ did not make a perfect satisfaction for man to God : for if he did , why should man satisfie for himselfe ? Thirdly , by this exposition they confound the Aduersarie and the Iudge ( for the Father and the Sonne are one ) which in the Text are made diuerse and distinct . Fourthly , they make a Redemption and deliuerie from hell , from whence indeede there is no redemption . And lastly , in making a parable of this place , they set their Purgatorie on a sandie foundation : for from the words of a parable can no sound collection be made , but onely from the maine scope thereof . Others there be , that vnderstand these two verses of the partie offended , for ( say they ) Christ had shewed before the dutie of the partie offending , to seeke for reconciliation : now therefore he laieth downe the dutie of the partie offended and wronged , namely , that when the partie offending comes vnto him and desires reconciliation , he must agree and be reconciled with him quickly . This exposition , how soeuer it is plausible and sit in reason , yet it cannot well stand with the wordes of the Text , which threaten to the partie that agrees not with his aduersarie betimes , to be caried before the Iudge , and cast into prison , there to lie till he haue paied the vttermost farthing : but there is no reason why the partie offended and wronged , should thus be cast into prison , and therefore it can not be vnderstood of him . Thirdly , others expound these words , to be a parable , borowed from the courts of the Iewes ; and hard it is to say , whether they be the words of a parable or not . But to leaue all these , A fourth Exposition , which I take most fit and proper to expresse the true meaning of the place , is this . The words cōtaine no parable , but are litterally and properly to be vnderstood : for Christ had before exhorted the partie doing wrong , to seeke to be reconciled with his brother , by acknowledging of his offence , and making recompense , according to the iniurie offered . But because men are obstinate and stiffe necked , and will not yeeld and submit themselues to this dutie ; therefore he further vrgeth the partie offending , to the speedie performance of this dutie , by the danger ensuing vpon the neglect here of ; saying , Agree with thine aduersarie , &c. ] that is , vse means to become friends with him , with whom thou art at variance , ( for an aduersarie doth not here signifie an open enemie , but any one , with whom we are at difference , who hath an action against vs in any matter by reason of our iniurie done vnto him . ) Quickly ] that is , without delay , stand not vpon thy supposed right , but rather yeeld from thine owne right , then ouer-long to deferre to be reconciled . Whiles thou art in the way ] that is , ( as we may plainely see , Luk. 12. 5. 8. ) while thou art going with thine Aduersarie to haue the matter tried before the Magistrate . Lest thine Aduersarie deliuer thee to the Iudge ] That is , lest thine aduersarie , hauing a good action against thee , doe conuince and cast thee , before the Magistrate . And the Iudge deliuer thee to the Serieant , and thou be cast into prison . ] That is , lest after thou art conuinced of wrong doing , the Iudge commaund the Serieant to cast thee into prison . And because it might bee thought a small thing , to bee cast into prison , for that he might quickly come out againe ; therefore our Sauiour Christ addeth in the last place , Verely , thou shalt not come out , till thou hast paied the vttermost farthing : this farthing , was the least coyne vsed among the Iewes , called a quadrin , which containeth two mytes , as we may see , a by the widowes gift cast into the Treasurie ; and it is the fourth part of a pennie in English : so that this last phrase is prouerbiall , as if hee had said , Looke for no compounding or agreement with thine aduersarie , when thou art once cast into prison , for hee will shewe thee no fauour , but vse thee as hardly as may bee , remitting nothing ; but causing thee to make full restitution and satisfaction , euen to the vttermost farthing . And this I take to bee the true and proper meaning of the words . The speciall points to be obserued in the words , are two ; a Precept , and a Reason thereof : The Precept in these words , Agree with thine aduersarie quickly , whiles thou art in the waie with him : that is , vse all good meanes to become friendes with whomsoeuer thou hast any waies offended , before the matter come to bee tried before the Magistrate . The Reason is in the words following , drawne from the danger that will ensue deferring of agreement , lest thine Aduersarie deliuer thee to the Iudge , and the Iudge to the Serieant , &c. The Precept is a rehearsall of the Rule of Reconciliation giuen in the former verse , touching agreement with those whom wee haue offended : which point , Christ stands the more vpon , because of the stubbornnesse of mens hearts , that cannot abide to submit themselues , either in yeelding a little of their owne right , or in making satisfaction for wrong done to others . Now this precept is further set out , by two circumstances ; First , of the time , it must be done quickly , & not deferred vpon any pretence or shewe of our owne right : Secondly , of the place , in the way , as wee goe to the Court. In this Precept , our Sauiour Christ giues vnto vs a notable Rule of equanimitie , for the maintenance of peace and loue , with those with whom we are to deale in the priuate affaires of our speciall callings ; namely , to deale moderately , if the matter concerne our selues , without all rigour or extremitie : vnlesse our place bee such , wherein our silence may impeach the glorie of God , or the good of his Church , Phil. 4. 5. Let your patient minde be knowne vnto all men . To the practise of this Rule , many duties are required : First , we must construe all mens sayings and doings in the best part ; herein they failed , that ba●e false witnesse against our Sauiour Christ , by applying his speech to the b materiall Temple in Ierusalem , which hee spake of the Temple of his bodie . This mistaking and misconstruing of mens sayings and doings , is the cause of much debate continually . Secondly , we must learne to beare with , and to winke at our brothers wants , Prou. 19. 11. It is the glorie of a man , to passe by an offence : if the same onely concerne vs , and be not derogatorie to Gods glory ; as if he be froward , hastie , angrie , reproachfull , and so forth ; we must in Christian patience passe by the same , as though wee tooke no notice of it , till by our reproofe we may doe him good . Thirdly , though direct iniurie bee done vnto vs , yet if the same bee priuate , and doe not impeach the glorie of God , our life , or good name , we must be content to beare it ; 1. Cor. 6. 7. Paul doth sharply rebuke the Corinthians , for going to law about trifles ; Why rather ( saith hee ) suffer you not wrong ? why sustaine you not harme ? And this by Gods grace a man shall doe , if first he duely & equally consider his owne deserts , both of like iniuries from men , and of eternall damnation from God himselfe , whom he continually offendeth . Secondly , if he haue an eie to the prouidence of God , in that thing wherein he is wronged , which disposeth all things for the good of his children . Fourthly , for the maintenance of peace , wee must yeeld of our owne right : so did c Abraham vnto Lot , though hee were aboue him both in yeares and authoritie , bidding him choose where hee would dwell , whether on the right hand , or on the left : and our Sauiour Christ , though he were free , beeing of the Kings stocke , yet for the d auoyding of offence , paid tribute for himselfe , and Peter . And obseruing these things with good conscience , we shall by Gods grace maintaine Christian concord . Secondly , Christ commanding speedie agreement , condemneth that wilfulnesse and stubbornnesse of men , whereby , rather then they will submit themselues , and yeeld a little of their right , they will carrie euery trifling matter before the Magistrate . This is a common fault among vs in these daies of peace , for euery tri●lie is made a law matter , which ought not to be among Christians ; it plainely argueth great want of loue , and small regard to this commandement of our Sauiour Christ. I speake not this , to condemne the lawful vse of the law , but to reprooue the bad practise of carnall men , who make lawing the meanes of their priuate reuenge , and sometime of flat iniustice against their brethren , whom they doe not affect . Thirdly , Christ here also noteth out the hardnesse and crueltie of mens hearts , who will neuer let a man goe , if once they get him in the lurch : such cruell wretches are they that take the forfeitures of leases , bonds , and obligations : and such , for the most part , are our common vsurers : but all these must know , that they are void of loue , and grace , whereby they should maintaine this concorde , which Christ requires . Fourthly , by this circumstance of time , ( Agree quickly ) Christ would teach vs to keepe our hearts cleare from grudging and heart-burning , euen then , when wee haue occasion of suite or controuersie with others ; for this rancor of heart , will cause further debate and contention , like to an angrie humour in the veines , which sets the whole body in burning fits . Fiftly , if wee must vse speed in seeking agreement with men whom wee haue offended , before we come to the trial of a mortall Iudge ; then much more must we giue all diligence to be reconciled vnto God , for our daiely sinnes , whereby we offend him ; and that with all speed , euen in this life , before we come to his tribunall seate : for howsoeuer in the courts of men , wee may goe vpon sureties ; yet at the barre of Gods Iudgement , none can answer for vs. If we be not before hand reconciled to God in Christ , this vndoubtedly will be the issue ; wee shall bee cast into vtter darkenesse , and there remaine till we haue fully satisfied the Iustice of God , which will neuer be . Let all estates & degrees think on this , and especially the yonger sort , who deceiue themselues by deferring repentance , when as indeed , they as wel as others , are euery day going forward to the barre of Gods iudgement . Sixtly , as in seeking Reconciliation , so in doing euery good worke that concernes Gods glorie in the good of others , we must vse all conuenient speed ; e while we haue time wee must doe what good we can vnto all , for death and the last iudgement come suddainly : Say not to thy neighbour ( saith f Salomon ) goe , and come againe to morrow , if thou hast it now . And againe , Eccles. 9. 10. Whatsoeuer thy hand shall find to doe , doe it with all thy power : This is Iobs defence , g that he restrained not the poore of their desire , nor caused the widowes eies to faile : and his practise must be our president , for the more good we doe , the more grace we haue , and the liker we be to our h heauenly father . Thus much of the Precept : The Reason followeth , Least thine aduersarie deliuer thee to the Iudge , &c. ] which is thus much in effect , If thou shew extremitie , thou shalt finde extremitie shewed vnto thee againe , euen by the Magistrate . They that deale stifly and rigorously , shall bee rewarded in their kinde : God in his iust iudgement will haue men measured vnto , as they measure vnto others , Matth. 7. 2. 6. Mark. 4. 24. Here then we are taught to deale in equitie and moderation with all men , in the priuate affaires of our callings , euen as we would haue them to deale with vs ; and then God will cause others to deale well with vs : but if we deale ill with others , God will reward vs in the same kinde . This point all Vsurers , Ingrossers , Trades-men , &c. should well obserue , who thinke they may doe with their owne , what they wil ; but we must knowe , wee are but Stewards , and our account will bee exact . Secondly , here wee see , Christ alloweth of the Magistrate , and his Iudgement seate : 2. Of his proceeding against the guiltie , in deliuering him to the Officer : 3. Of the office of the Sergeant : 4. Of casting guiltic persons into prison : 5. Of suing at the law , when right cannot be gotten by any other lawfull meanes ; but law must not bee the first course we take , in seeking our right , we must rather suffer some wrong , & seeke to end the matter by friends : & vse law , as Physitions vse poisons , when gentle physicke will not serue the turne ; then in case of extremitie , they doe minister stronger physicke ; yea , sometime poison it selfe : so when we cannot otherwise procure our peace and right , then we may lawfully take the benefit of the law . Verse 27. Yée haue heard that it hath beene said of olde time : Thou shalt not commit Adulterie . Here our Sauiour Christ goeth about to restore the seauenth commandement , touching Adulterie , to his true sense and meaning , and so to his proper and right vse , by purging it from the false and erroneous interpretation of the Iewes ; for which ende , he first laies down the false interpretation of the Scribes and Pharises , verse 27. and then adioyneth the true sense thereof , verse 28. especially ; yet so , as he continueth the same in the verses following . For the first ; before the interpretation of the Iewes Teachers , hee prefixeth this Preface : Yee haue heard that it hath bin said of olde time ; or , of the ancient Teachers , the meaning and vse whereof , wee haue before shewed , verse 21. Then after follow the wordes of the seauenth commandement , Thou shalt not commit Adulterie ; which are the proper words of the H. Ghost ; yet here must not they be takē in that sense , which the Scribes and Pharises gaue vnto them : for the better conceiuing whereof , this one thing especially must be opened ; namely , what is Adulterie here forbidden . Adulterie properly , is the breach of wedlocke by such parties , some one whereof , at the least , is either maried , or espoused : I call it the breach of wedlocke , to note the propertie of this sinne , which is not in any other sinne , vnlesse it be of this kinde , though the sinne bee farre more grieuous . Idolatrie is a more hainous sinn● then Adulterie , beeing a breach both of the first and second commaundement , of the first Table ; and yet it comes short of Adulterie , in this qualitie of breaking wedlocke : for wedlocke may bee kept of those which are Idolaters . Secondly , I say , betweene any parties , if one bee maried ; meaning the husband as well as the wife , to confute the opinion of some Iewes , and by some lawes also maintained , that the man hath a priuiledge aboue the woman , so as hee breaketh not wedlocke , when he goeth in to another woman , besides his wife ; which is false : for though he haue a prerogatiue ouer his wife , in beeing her head ; yet hee hath no priuiledge to free him from matrimoniall fidelitie , but is as much bound to keepe himselfe vnto his wife , as she is to keepe her selfe to him . The preheminence of superioritie cannot free the husband frō the bond of mariage , the husband is bound to the wife , as much as the wife is to the husband ; and shee hath power ouer his bodie , as much as he hath ouer hers , 1. Cor. 7. 4. Thirdly , I say , or espoused , because Adulterie is not onely committed by such parties , whereof one or both , be fully maried ; but also by them , whereof one is single , and the other contracted onely ; and therefore is the same a punishment alotted to both : for contract in right is mariage . Thus wee see the sinne here directly forbidden , according to the letter of the Law. Now , though the Lord vnder this one includes all the sinnes of the same kind , as we shall anone perceiue ; yet the Pharises tooke this litterall signification , for the whole meaning , and taught that the sinne here forbidden , was bodily adulterie onely ; and so made the adulterie of the heart to be no adulterie ; which exposition Christ here confutes . First , here obserue the fraud and cunning of these Pharises ; they would seeme faithfull interpreters of the Law , in that they keep themselues so close to the words , that they will not passe one iot beyond the litterall sense : but yet in the meane time they omit the full meaning and true vse of this Law. The like hath beene the practise of heretiks in all ages ; as the Arrians , who denied that Christ was God , stucke fast to these words of Scripture , b the father is greater then I , and to such like . And the Papists to vphold their breaden God , by transubstantiation , will needes keepe tke litterall sense of these words of Christ , This is my bodie , whereby they ouerturne the nature of that sacrament . And the like might be shewed by sundrie examples , in all ages ; whereby we are taught , not to stand vpon the proprietie of the words of Scripture onely , but to labour to haue the true spirituall sense ioyned with them . Secondly , here obserue how grieuous a sinne Adulterie is , in that Christ by name doth expresly forbid it , among all the sinnes of this kind ; yea , the very Pharises doe euery where condemne it : for though they would easily dispense with c disobedience to Parents ; yet the woman taken in Adulterie must be put to death , Iohn 8. 4 , 5. The greatnes of this sinne might be shewed by many arguments ; for if he be d worse thou an infidel , that careth not for his familie , then farre worse is the Adulterer , for he destroyeth his familie . Salomon e ( we know ) maketh Adulterie worse then theft , and yet theft is a notorious sinne , greatly hated , and seuerely punished of all nations . Againe , Adulterie destroyeth the Seminarie of the Church , which is f a godly seed in the familie , and it breaketh the couenant betweene the parties and God , it robs another of the pretious ornament of chastitie , which , is a gift of the holy Ghost , it dishonoureth their bodies , and maketh them the temples of the diuell ; and the Adulterer maketh his familie a Stewes , for as Dauid dealt with Vrias , so his owne sonne Absalon dealt with him : and lastly , it bringeth Gods vengeance vpon the posteritie : and therefore Iob calleth it g a fir● which shall deuoure vnto destruction : yea , the greatnesse of Gods punishment vpon Adulterers , partly in this life , and principally after death , may plainely shew the greatnesse of this sinne ; for this and other sinnes , God in his wrath ouerthrewe h Admah and Zebomi , Sodome and Gomorrah , with five and brimston●● from heauen ; and the place where they stood , it made a poole of poysoning water vnto this day . And although the Lord doe not shew such extraordinary reuenge against sinne , yet his wrath is a consuming fire against whole families , townes , and kingdomes , for this sinne ; though Dauid repented of his Adulterie , yet for that very sinne , the sword i must not depart from his house for euer . And for the life to come , k Adulterers , and wh●rem●ngers , God will Iudge . Againe , l neither fornicators , nor adulterers , &c. shall inherit the kingdome of God : they may indeed repent , and so bee saued , but then they cease to be adulterers . Now if Adulterie be so grieuous a sinne , worser then theft , &c. then we must wish that in all places , it were as seuerely punished , as theft is ; so would families be reformed , and become good Seminaries , both for Church , and common wealth . Secondly , the grieuousnesse of Gods wrath against this sinne , must admonish euery one to beware thereof , for it brings the besome of destruction , to sweepe all away , both in Church and common wealth . Verse 28. But I say vnto you , that whosoeuer looketh on a woman to lust after her , hath committed adulterie with her alreadie in his heart . Here our Sauiour Christ laies down the true sense of this commandement , and as we see , hee speaketh as the Law-giuer , and Prophet of his Church , who hath absolute power to giue lawes , and to expound the same . But I say vnto you : The Pharises said there was no adultery , but that which was outward , and bodily ; but Christ plainely confuteth that , and saith , he that looketh on a woman to lust after her : that is , either in looking on her , lusteth ; or by looking , lusteth after her : that is , desireth to increase his lust , he hath committed adulterie with her alreadie in his heart . Here then our Sauiour Christ setteth down two things touching the interpretation of this law : First , the occasion of adulterie , which is looking to lust . Secondly , that the ●ust of the heart , that is , the motion and inward inclination of the heart , vnto this sinne , is adulterie before God , though it neuer come into action . For the occasion : To looke vpon a woman , is not sinne , but may bee done lawfully ; yea , thereby a man or woman may glorifie God , as the Queene of Sheba , by beholding ▪ Salomons person , and hearing his wisdome , did take occasion to glorifie God : but here is meant the abuse of the sight ; that is , the idle looking , or curious looking of men vpon women , or women vpon men . Now idle looking , is when one looketh without iust cause ; as when a man looketh with intent to lust : Thus did the sonnes of God behold the daughters of men : Genesis 6. 2. by whose looking came lust , and for lust came the flood : so Potisers wife b first , lift vp her eies vpon Ioseph , and then lusted after him : and Dina c Iacobs daughter went out to see the daughters of the countrie , and to bee seene againe , and so when Shechem saw her , hee lusted after her , and rauished her : so the Prophet Dauid d liuing in peace and securitie , cast his eie idlie and curiously vpon ' Bathsheba , as shee was washing her selfe , whereupon he lusted after her , and so committed both Adulterie and murther . This idle and curious looking , Saint Peter calleth e an adulterous eie , both because it is the beginner of lust , and the increaser thereof . But this sinne is little regarded , and made a small matter with many , who can bee content to come with Christian eares into the assemblies , and yet will bring with them idle and curious , yea adulterous eies : but such persons , which so abuse their sight , to the dishonour of God , must know , that they are adulterers before God : & howsoeuer they may perswade themselues , that grace enters into their hearts by hearing , yet vndoubtedly by their idle and curious eies , Sathan enters into their soule , and keepes out Gods word , whereby the soule should be renued . Wee therefore must here bee admonished , to take heed how wee vse the sight of our eies , especially when wee are in the assemblies of the Saints , and holy exercises : and to preuent this euill , it were to bee wished , that men and women , would sort themselues , and not bee mingled in the congregation , vnlesse it were the husband with his owne wife . Againe , if the idle and curious eie be the beginning of adulterie , then wee must learne , with care to gouerne our eies , as the seruants of God haue done . ' Dauid praied the Lord to f keepe his eies from regarding vanitie : and Iob , because hee would auoid vnchast thoughts , g made a couenant with his eies , not to looke on a maide . Now , as looking to lust is here forbidden ; so by proportion are all other like occasions vnto adulterie : as first , reading of vnchast and wanton books of loue matters , and vsing light and wanton talke . Many are giuen to these kinds of delights , but they must know , that herein they sinne grieuously ; for they haue not onely a wanton eie , but a lasciuious tongue also . Secondly , the acting of all such Plaies and Comedies , the matter whereof , is the representation of the light behauiour of men & women ; for therein are idle and curious lookes set forth to the eie , which ought not to be , beeing here condemned . Thirdly , the wearing of vaine and light attire , whereby others are prouoked to cast their eies vpon them vnto lust ; for if the light and wanton eie bee condemned , then that which causeth it , is much more condemned . This ought to bee regarded ; for light and forraine attire is a secret profession of an vnchaste heart . Fourthly , mixt dauncing of men and women , in time and measure , for therein is more occasion and prouocation vnto lust , then by the bare beholding of each other with the eie . Fiftly , euill companie : so are the wordes of the Apostle Paul out of an Heathen Poet , h Euill conuersings , corrupt good manners : which may well include that vnseemely conuersing of men with women , not warranted either by the generall , or particular calling . Sixtly , the pampering of the bodie with daintie meates , or strong drinkes ; this was the sinne i of Sodome : and it is much more an occasion of lust , then the bare sight of the eie . Seauenthly , Idlenesse and lazinesse , in not imploying the bodie in some honest calling , for thereby also is lust incited . And thus much of the meaning of this commandement , forbidding all occasions to adulterie , vnder a lustfull eie . Now considering that a man is guiltie of adulterie , that vseth the occasions thereof ; hereby we may see , that we cannot excuse our selues from the breach of this law : for though we be cleane from the bodily outward facte , yet who can say , My heart is cleane ? who is free from the occasions thereof ? as from a wanton eie , vaine apparell , wanton speech , intemperance , and the rest ; all which makes vs culpable of this sinne : and therefore wee must laie our hands vpon our mouthes , and condemne our selues of guilt before God ; we must humble our selues , acknowledging our sinnes , and breaches of this commandement : and lastly , we must take heede of all occasions , that may mooue or incite vs vnto lust or wantonnesse . The second point which our Sauiour Christ propoundeth , in the interpretation of this law , is this ; that the lust of the heart , though it neuer come into acte , is Adulterie : now that we may know what our Sauiour Christ meaneth by lust , sundrie points are to be handled : First , how lust can bee a sinne , considering it is onely a hidden desire of the heart : Secondly , how lust can bee a sinne of the seauenth commandement , seeing it is forbidden in the tenth : and thirdly , how great a sinne lust is . For the first , that lust is a sinne , is thus prooued : Gods Law requireth obedience of the whole man , both in soule and bodie , and in euery part , facultie , and power thereof ; Thou k shalt loue the Lord thy God , with all thy heart , with all thy soule , and with all thy strength : and that obedience which commeth not from the whole man , is sinnefull . Now when a man conceiueth vnchast thoughts in his heart , then his soule , and mind , & his affections , haue not done their dutie vnto God ; and so he sinneth in lusting . Yet this doctrine was neuer receiued of all , but some haue still excepted against it , and their principall reasons are two : 1. They say , lust is a naturall inclination , desire , and appetite , which was in Adam before his fall , and so cannot be a sinne ? Ans. Lust or appetite in the heart , is not simply a sinne ; for so it is a naturall desire , which was in our first parents in their integritie : but to lust after that which God forbiddeth , that is the sinne ; as for a man to lust after a woman , or a woman after a man , not beeing man and wife , which we see here Christ condemneth . 2. They say , God blesseth adulterers and fornicators in their lust , with the issue of seed in child-bearing , as well as man and wife , in lawful mariage ; and therefore it cannot be a sinne ? Ans. In adulterie two things may be considered ; the vnlawfull lust of the heart , and the acte of generation : now when God giues issue to adulterers and fornicators , it is no approbation of their sinnefull lust , but onely a common blessing of naturall generation , which is his owne ordinance by creation : for howsoeuer God approoues not of our sinne , yet he preserues nature in sinfull workes . And thus we see that lust is a sinne . II. Point . How can lust be a sinne of the seauenth commandemēt , seeing it is directly forbidden in the tenth , for in this briefe decalogue there is no needlesse repetition of any thing ? Ans. Lust is two-folde , either without consent of will , as when vnchaste desires come into the minde and heart , and are not entertained of the will , but bee speedily checked so soone as they arise ; and such lust is forbidden in the tenth commandement : or with consent of will , when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde ; though he neuer put them into practise , and these are forbidden in the seauenth commandement . III. Point . The greatnesse of this sinne of lust : This is here expressed by Christ , calling it Adulterie before God ; as if he should say , Looke how great a sinne bodily adulterie is before men , who punish the same with death ; euen so great and hainous a sinne before God , is the inward vnchast lusting of the heart , whereto a man giues consent of will , though he neuer bring it into action ; for this he stands culpable of adulterie before God , and shall therefore be condemned , vnlesse hee repent . The vse of this Third Point is manifold : First , hereby we may learne how to examine our selues by this seauenth commandement ; for our Sauiour Christ here teacheth vs , that they which willingly retaine vnchaste desires with delight , though they neuer giue their bodies to the outward acte , are Adulterers before God : and therefore when wee would examine our selues by this commandement , wee must search our hearts , whether we haue willingly retained therein any lustfull thoughts ; and if we haue , wee must know that we are guiltie of Adulterie before God. And because none of vs are free from this sinne , it must humble and cast vs down before God , as breakers of this commandement . Secondly , if the lust of the heart be Adulterie before God , then wee must with care and diligence learne the Apostle Pauls lesson , 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit : that is , wee must labour to keepe our hearts and mindes pure and chaste , as well as our bodies . And to induce vs herevnto , consider the Reasons following : First , we all desire to see God , and to know his loue in Christ , for our comfort in this life , and saluation for euer : but without holinesse and puritie a of heart , wee can neuer see God , nor knowe the comfort of his loue : for when a man defiles his minde , with vnchaste thoughts , hee depriues himselfe of the taste of Gods fauour , and of the experience of his loue . Secondly , consider the state and condition of mans heart , by effectuall calling ; it is the dwelling place and Temple of the holy Ghost , ( for when a man is in Christ , hee liueth in Christ by faith , and Christ in him by his spirit : ) now then looke , as men vse to trimme vp their dwelling houses , for the receiuing of some noble guest , so ought wee to keepe our hearts pure and cleane from vnchaste lustes , that they may bee fit habitations for the blessed spirit of God ; but by vnchaste lustes , we make the heart a stable for the deuil , and a cage of all vncleane spirits . Thirdly , if wee suffer our hearts nowe to burne with fleshly lust , we make an entrance in them , for the burning of hell fire for euer : for these two alwaies goe together , burning lust , and hell fire , ( vnlesse repentance come betweene . ) And therefore , if wee would escape hell fire , wee must quench the fire of lust , and cleanse our hearts from this vncleannesse . Fourthly , by profession we seeme to be the members of Christ ; and if we would be so indeed , then we must take heed of vnchaste lusts , for thereby wee pull our hearts from Christ , and knit them to an harlot . These and such like ●●●sons , must mooue vs to auoide all vnchaste desires ▪ and for the preseruation of chastitie in our hearts , these Rules must bee obserued . First , the minde must be filled with godly meditations , and the word of God must dwell in our hearts plenteously : for vnchast lusts doe therefore arise in our hearts , because we are idle minded , and emptie of Gods word : if that were truly ingraffed in vs , these wicked desires could not enter , or at least take no place in vs. Secondly , we must often giue our selues to the spirituall exercises of faith , repentance , and new obedience ; as to the vsuall hearing , reading , and meditating in Gods word , to the often receiuing of the Lords supper , and to continuall prayer , not onely publikely , but priuately especially : for these confirme Gods graces in the heart , and doe euen nippe in the head all vngodly motions whatsoeuer . Thirdly , we must vse sobrietie in meat , drinke , and apparell : for vngodly lusts are kindled , fedde , and nourished with too much pampering of the bodie : Sodome and Gomorrah , Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread ; and therefore we must vse a moderation in these things , that grace may be strengthened , and all euill lusts weakened in vs. Fourthly , we must alwaies be doing some good thing , either in our generall calling of a Christian , or in our particular calling : yea , in our lawfull recreation we must intend and practise good : for when men are idle , Satan fills their hearts with euill thoughts , and so defiles the same . Fiftly , men and women must not priuately conuerse together , without warrant so to doe , either from their generall , or particular calling , so as with good conscience they can say , the Lord doth call them so to conuerse : for the mutuall conuersing of men and women , is the cause of many noysome lusts : and therefore neither men nor women without good warrant , should thrust themselues into such occasion of temptations . Remember what the Apostle saith , a Euill conuersings , corrupt good manners . The Apostle Peter felt tho smart of this boldnes , though in an other case : for comming to warme himselfe in Caiphas hall , without good warrant so to doe , when a silly maide demanded of him , whether he was not one of Christs companie , he denied him flatly , and that with cursing : and so many men and women conuersing without warrant where they should not , doe fall into many noysome sinnes ; and when they thinke themselues most strong , then with Peter , haue they the greatest falls . verse 29. Wherefore if thy right eye cause thee to offend , plucke it out , and cast it from thee : for better it is for thee , that one of thy members perish , then that thy whole bodie should be cast into hell : vers . 30. Also if thy right hand make thee to offend , out it off , and cast it from thee ; for better it is for thee , that one of thy members perish , then that thy whole bodie should be cast into hell . In these two verses , our Sauiour Christ laieth downe a most heauenly instruction , for the auoyding of offences ; propounding it by way of answer to a secret obiection , which might be framed , by occasion of his former exposition of this seauenth commandement ; for hauing condemned the Adulterie of the heart , declared by the eie , some man might say , What shall wee doe with our eies , if an vnchaste looke bee so dangerous ? Our Sauiour Christ answers , If thy right eie cause thee to offend , plucke it out ; Which words must not be taken litterally , in their proper sense : for this is a Rule in the expounding of Scripture , that when the litterall sense is against any commandement of the law , thē the words must not be taken properly . Now these words in their proper sense , do command a breach of the sixt commandement , which bindeth euery man to preserue his owne , and his neighbours life ; and so no man can without sinne pull out his eie , or cut off his hand . By eie then , we are to vnderstand , First , the eie of the bodie ; yet not that onely , but any other thing that is deere and pretious vnto vs : as our eie , euen our right eie is . If it cause thee to offend , ] that is , cause thee to sinne , & to faile in the way of obedience vnto Gods commandements : Plucke it out , & cast it frō thee : ] these words are a loftie kind of speech , called Hyperbole , whereby thus much is signified : Restraine & gouerne it most carefully , though it be to thine owne great paine , losse , and hinderance ; For better it is for thee , that one of thy members perish , then that thy whole bodie should be cast into hell : ] These words containe a Reason of the former exhortation , to this effect ; It is better for thee , to want the benefit and vse of things most pretious and deere vnto thee , in this life , and so to be saued ; then by hauing and vsing them , to perish for euer : So that the true meaning of this place , is this ; as if our Sauiour Christ had said , Goe through the whole course of thy life , and take a viewe of all thy waies , and therein see what thing is an occasion of sinne vnto thee ; that take heed of , and auoyde , though the vse thereof be most deere vnto thee : for it is better that thou shouldest want the vse thereof , and so bee saued ; then by it to perish eternally in hell fire . Also if thy right hand make thee to offend , cut it off , for it is better for thee , & . Here the same exhortation and Reason is againe repeated , which we must not thinke to bee a thing needlesse and friuolous ; for such Repetitions in Scripture haue speciall vse , to signifie that the things so deliuered , bee of speciall importance , worthie all carefull obseruation and obedience . Now by right hand , here is meant , any thing that is most profitable vnto vs , what euer it bee , if it cause vs to sinne against God , it must bee auoyded , and left off most carefully . By this Exhortation of our Sauiour Christ , wee are taught to carrie a strict watch ouer all our senses , and ouer all the parts of our bodies , especially the eie and hands , that they become not vnto vs occasions of sinning against God : and for the gouernment of the eies , there bee two speciall Rules ; First , wee must vse our sight , that is , open and shut our eies , in obedience vnto God. Salomon giuing Rules , for the well ordering of the tongue , sight , and foote , saith thus of the eie ; a Let thine eie behold the right , and thy eie liddes direct the way before thee : which wordes seeme to carrie this sense , That wee should order our sight according to the straite Rule of Gods word , for that is the way wherein wee ought to walke . Now the necessitie of obseruing this Rule , may appeare by sundrie examples : Eues b looking vpon the forbidden fruite , with desire to eate thereof , against Gods commaundement , was the doore and entrance of that sinne into her heart : was not Cham c accursed for looking vpon his Fathers nakednesse ? was not Lots wife turned into a pillar of salt for d looking backe towards Sodome ? Fiftie thousand threescore and ten men of Bethshemish were slaine e for looking into the Arke of the Lord , against his reuealed will : by all which it is plaine , that we ought to vse our sight in obedience to God : for which end , it wil be good before we looke on any thing , to consider whether the same will be for Gods glorie , the good of our selues , & of our brethren ; if it be , we may vse our sight ; if not , we may not vse it . Secondly , we must make our eies , not the weapons of any sinne , but the instruments of Gods worship and seruice . This we shall doe , if we imploy them thus : 1. In beholding Gods creatures in heauen and earth , that in them wee may see Gods glorie , wisedome , mercie , power , and prouidence , and thereby take occasion to magnifie the name of God. 2. In beholding Gods iudgements very wishly and narrowly , that therein we may see his iustice and wrath against sinne , and so bee humbled in our selues , and terrified from sinne . 3. In beholding of the Elements of Gods Sacraments , especially the bread and wine in the Lords supper , which be visible words , wherein we may see our Sauiour Christ , as it were crucified before our eies . 4. In vsing them as instruments of Inuocation , by lifting them vp f to heauen , to testifie the lifting vp of our hearts vnto God. This vse of the eies nature teacheth vs ; for whereas other creatures haue but foure muscles in their eies , wherby their eies are turned round about , man onely aboue them all hath a fift muscle , whereby his eie is turned vpward towards heanen . And this which is said , for the well ordering of our eies , must bee obserued in the rest of the senses , and in all other partes of the bodie ; they must all be imployed and set a worke in obedience to God , and continually obserued , that they become not the weapons of sinne , but the instruments of his glorie . Secondly , this Exhortation of Christ , must teach vs to auoyde all the occasions of euery sinne , though it bee with great losse vnto our selues , in the things of this life . This is the chiefe point that our Sauiour Christ aimeth at in this place , and therfore it ought with speciall regard to be learned , and remembred . Mans nature is like vnto drie wood , or towe , which will burne so soone as fire is put vnto it ; giue a man the least occasion of any sinne , and hee is as readie to commit it , as drie wood is to burne , though thereby hee doe as much as in him lieth , to cast away his owne soule for euer . Looke therefore , as Mariners on the Seas , haue constant and continuall care to auoyd both rocks and sands , whereby they may suffer shipwracke ; so must wee most warily auoyde the occasions of euery sinne . A most worthie example hereof we haue in Moses , who was brought vp in Pharaohs Court , till hee was fourtie yeares old , where he enioyed all earthly pleasures and honours that his heart could wish ; and so might haue continued if he would , for hee was the adopted sonne of Pharaohs daughter : but yet Moses left them all , and g chose rather to suffer affliction with the people of God in Goshen , then to enioy all the pleasures of Egypt . And this he did , because they were but the pleasures of sinne , which hee could not enioy , vnlesse hee would forsake the true feare and worship of God , and all good conscience : & his example we ought to follow . Now that we may auoid all the occasions of sinne , and so put in practise this wholesome precept of our Sauiour Christ , I wil here intreat of the occasions of sinne , and shew withall , how they may be auoyded . By occasion of sinne , I meane any thing that either of it selfe , or by mans abuse , becomes offensiue , and prouoketh vnto sinne . In this large acceptance , an occasion of sinne extendeth it selfe , not onely to such things as are euill , but euen to things good and commendable in themselues , which by mans abuse , cause transgression against God. Occasions of sinne are two-fold ; either giuen or taken . An occasion giuen , is that thing , either word or action , that is euill in it selfe , the speaking or doing whereof , stirres a man effectually to sinne . Occasions giuen are two-fold ; either of one man vnto another , or of man vnto himselfe . The occasions whereby one man may prouoke another to sinne , are many ; I will reduce them vnto sixe heads . The first is , badde counsell , whereby one man perswadeth another vnto sinne . This is a great cause of much euill in the world : thus came the fall of our first parents ; for h Sathan perswaded Eue , and Eue her husband : thus came the crucifying of the Lord of life ; for the high ' Priests and Rulers i perswaded the people to aske Barrabas , and to destroy Iesus . Hence commeth seeking vnto wisards ; one friend perswades another , for their outward good , as they thinke : yea , from this bad counsel comes the common neglect of all good duties in Gods worship . The second is , consent or approbation of sinne , and it is two-folde ; secret , or open : Secret approbation and consent is , when men see sinne committed , and are not grieued thereat ; for this cause the Apostle Paul checketh the k Corinthians , that they were not sorrowfull , but rather puffed vp at the facte of the incestuous man : whereby they did in some sort hearten him in his sinnes : this is a great occasion of sinne in our daies . The Prophet Dauid was of another minde , his l eies gushed out riuers of teares , because men brake Gods lawes . Open approbation of sinne is , when men doe openly countenance sinners , and lewd persons , which make profession of badde practises ; this is a great occasion of many horrible impieties : hereby the hands of the wicked are strengthened in their wickednesse , as m the Lord complaineth : and this is the sinne of this age ; for who is so badde , that hath not some patrone of his euill , and some backe friend to sooth him in his sinne , which makes sinne shameles , and sinners impudent ? But all Gods children must follow Elisha , who in great feruencie of spirit told Iehoram to his face , though he were a king , that n if it had not b●ene for the preseuce of good King Iehosaphat , he would not haue looked towards him , nor seene him : the Lord himselfe will not o take the wicked by the hand , neither can he endure , that his children should p helpe the wicked , or loue them that hate the Lord. The third occasion giuen , is prouocation vnto sinne , when either by word or deed , men excite or drawe on others to some euill ; as vnto anger , reuenge , hatred , to drunkennesse , or such like ; and this is a common fault of those that delight in drunken fellowship . The fourth occasion is , neglect of good duties vnto our brethren ; as of exhortation , admonition , instruction , or rebuke , Ioshua 7. Achan stole the execrable thing for himselfe alone , & yet all the people are charged with that fault , and punished for it : the cause was , their neglect to keepe one another from that sinne , according as God commanded thē . chap. 6. 18. This is a great occasion of impietie among vs ; if neighbour would admonish neighbour , and one brother an other , sinne would not be so rife as it is . But this dutie is not onely neglected of priuate men one to another , but of publike persons , who are more bound vnto it . The Magistrate is negligent in punishing , and the Minister in reproouing sinne : and the master of the family carelesse in reforming those that are vnder him , which causeth sinne to abound . The fift occasion giuen , is euill Example in the practise of any sinne whatsoener , which may be knowne : this is most dangerous , like vnto wild fire that inflameth all places whereon it lighteth . The truth hereof appeares among vs : for let any one man or woman take vp a new fashion in attire , and presently the same is generally receiued : let a man inuent or sing a leud song , and presently it is learned of all , euen of little children that can scarse speake : whence also comes it , that crawling infants should sweare roundly , and frame themselues to all impietie , when they cannot speake readily , but from the bad example of their Elders , with whome they are brought vp ? Now among all men , their bad example is most dangerous , who make the greater profession of Religion . They are like false lights vpon the shoare , which lead the shippesvpon the sands . And therefore such as shew any care or forwardnes in holy practises of religion , must haue speciall watch ouer all their waies , that ( if it be possible ) they may be blamelesse both in word and deede : for all men haue an eye at them , and the wicked would gladly spie holes in their coate . The last occasion giuen is , the priuate slandering of Gods Ministers , and the disgracing of their Ministerie : this is an offence as generall as the rest , and it causeth many to contemne the meanes of their saluation . When men meete together , their common talke is of the Ministers , and of their doctrine , not to be edified by mutuall conference , but onely to disgrace their persons , and to make their ministerie contemptible ; but they little know what mischiefe this causeth , and therefore it ought to be auoided . These are occasions of sinning giuen by one man to another : for the auoiding whereof , which is the plucking out of the eye , and cutting off the hand here commanded , this Rule must be obserued : We must hate and eschew the occasions of sinne as deadly poison : and esteeme those persons that giue them vnto vs , in that regard , as ill as the deuill . Thus Christ dealt with Peter his owne disciple , when he went about to hinder him from doing his Fathers will in suffering for our sinnes ; saying , q Come behinde me Satan ; considering him in that action , as if he had beene the deuill himselfe : for we must know , that the deuill comes not openly vnto men , but cunningly conuaies himselfe in these occasions of sinne giuen by others , that thereby he may enter into them for the destruction of their soules : we therefore must endeauour as Paul did , r To keepe a good conscience in all things : that is , to keepe our selues pure and vncorrupt from all the occasions of sinne in the world : with a watchfull eye against offences must walke on , in that way that leadeth vnto life , eschewing these stumbling blockes which the deuill casts in our way by other men : and so shall we obey this good counsell of our Sauiour Christ. The second kind of occasions of sinne giuen , are those which a man giues vnto himselfe : and they arise either from his affections , or from his imaginations : from mans affections arise so many occasions of sinne , as there be corrupt affections in him ; as from corrupt desire ariseth couetousnes , which is so great an occasion of sinne , that the Apostle calls it s the roote of all euill . This drawes mans heart so much to the world , that he can spare no time for the meanes of his saluation ; herewith he is so choked , that he neuer thinketh of repentance , till the last gaspe . Such an other occasion of sinne , is pride of heart , whereby many giue themselues so much to the garnishing of their bodies , that they neglect their soules altogether . The like is selfe-loue , whereby men ouerweening their gifts , thinke not themselues honoured according to their desert , and so through discontent giue themselues to plotte and practise much mischiefe , for the aduancing of their estate . Of this sort are the Romish Priests and Iesuits , as their manifold dangerous attempts against our Church and State doe euidently declare . And thus we might runne through all the affections of mans heart , shewing that the corrupt motions thereof are the cause of much sinne vnto him , and a most dangerous meanes for the ruine of his soule . In regard whereof here also we must snew , how this eye may be plucked out , and this hand cut off : that is , by what meanes we may reforme our hearts , and stay the rage of our affections , that they cause vs not to sinne . The way is this , we must mortifie and crucifie our vnruly affections and corrupt desires . And for this ende we must put in practise three duties . First , we must beleeue that we are crucified with Christ ; that is , as we conceiue our selues to be in Christ by faith , whereby we haue communion with him ; so we must conceiue that this communion with Christ , is in his death and buriall , so as our sinnefull nature , with all our corrupt affections , were nayled to his crosse and buried in his graue , as the Apostle shewes at large , Rom. 6. 3 , 4. &c. Now when this perswasion shall take place in our hearts , it will by Gods grace keepe vs from yeilding to corrupt motions and desires , and mooue vs to labour to subdue them daily : for herein stands our assurance that wee haue fellowship with Christ , when we haue fellowship in his death . And therefore as we see malefactours to cease from stealth and robberie when they are once hanged ; so we beeing crucified with Christ in respect of the old man , must not suffer the same to rule in our affections , or to haue force in our members : knowing ( as the Apostle a saith ) that our old man is crucified with Christ , that the bodie of sinne might be destroied , that henceforth we should not serue sinne : and , b they that are Christs haue crucified the flesh , with the affections and lusts thereof : whereupon he bids vs c thinke , that we are dead to sinne , meaning with Christ , and so cannot liue therein : S. Iohn saith , d he that is borne of God , sinneth not , because the seede remaineth in him : that is , true faith assuring the heart that all the benefits of Christs death and passion belong vnto him ; whereof this is one , that in our nature he suffered death vpon the crosse , that we by the power of his sufferings might haue sinne crucified in vs , so as it should not raigne in vs to bring forth fruits vnto death . Secondly , we must remember Gods commandement forbidding euery sinne , and euery wicked lust and affection ; and withall we must applie the threatning of his wrath against the same , that thereby our flesh may be subdued . Thirdly , we must striue against our corrupt motions and affections , not giuing them libertie to beare sway in vs , but ruling them by meditating in the word of God , and by prayer for strength of grace to ouercome them all ; dealing with them as parents doe with kniues , turning the edges of them before they leaue them in the hands of their children , least they be hurt therewith : as if our loue be set vpon the world , we must labour to set it vpon Christ and his righteousnes ; and if our hatred be against our brethren , we must labour to set it vpon sinne , and so for euery affection , as ioy , feare , &c. we must so keepe them to their right obiects , that they may rather further vs in well doing , then become in vs the occasions of any sinne against God. The second kind of occasions of sinne which a man giueth to himselfe , arise from his minde and imagination : And they are many , I will onely note three . The first , is an inward conceit of perfect knowledge , touching mans dutie to God , and the way of his saluation : that this is a common conceit in the hearts of the ignorant especially , may appeare by this common speech of theirs ; that they know as much as any Preacher can teach them : for the summe of al ( say they ) is , to loue God aboue all , and my neighbour as my selfe , & to beleeue to be saued by Christ : now this they know as well as the best ; and hereupon they become contemners of the preaching of the word , the ordinarie meanes of their saluation , as of a thing needeles and superfluous . This conceit is common among vs , and doth much hurt to many a mans soule . The way to cut it off is this ; the vaine man that is puffed vp with this conceit , must examine himselfe touching his knowledge , whether it be sufficient to his saluation . And for this ende he must make inquirie in himselfe for these two things ; first , whether he see his owne naturall blindnes , and whether he be mooued thereby to labour for the knowledge of God and of his will ; where this is wanting , there is nothing but a vaine conceit of knowledge : Secondly , whether his knowledge be ioyned with conuersion of heart from sinne vnto God , and with reformation of life from euill to good . This change of heart and life goeth with all sauing knowledge . Now if these be wanting ( as vndoubtedly they are in all vaine persons ) then is their knowledge so farre from beeing sauing knowledge , profitable to saluation , that it rather turneth to their deeper condemnation . The second Imagination in man , occasioning him to sinne , is the perswasion of his strong faith . The more ignorant sort that want both faith and repentance , will thus bragge of their strong faith ; that no euill companie can hurt them , and hereupon they take occasion to liue as they list . But that this is a vaine presumption may hereby appeare ; because a true faith purifieth the heart , and b strengtheneth a man in life to auoid sinne , yea , it ministreth sweete comfort towards the time of death . But vsually these men that bragge and boast so much of their faith , are corrupt in heart , sinnefull in life , and fearefull in their death ; many times despairing of Gods mercie , as lamentable experience oft times teacheth . The way to cut off this occasion of offence is this ; to make triall in our selues whether our faith be true and sound or not . This will appeare two waies : First , by the beginnings and degrees of the workes of the spirit , which goe before a true and liuely faith , which be three ; first , a true sight of our sinnes , with an apprehension of the wrath of God due for the same ; secondly , a true sorrow and griefe of heart for offending God by these our sinnes ; and lastly , an hungering and thirsting after the mercie and grace of God in Christ , aboue all worldly things : where these things are , there is grace ; but where these are wanting , there is no true faith , but a vaine presumption , Secondly , faith will appeare by the worke of loue : for in loue will faith bring forth all the duties of the morall law , both to God and man : for c faith worketh by loue , and loue is the fulfilling of the law , Rom. 13. 10. Now all such persons as stand so much vpon the strength of their faith , shall soone find , if they examine themselues by these two Rules , that they haue nothing in them but a vaine presumption , which will turne to their deeper condemnation , vnlesse they repent ▪ and get true faith . The third Imagination causing a man to sinne , is a thought of securitie , whereby he puts farre away the euill day ; perswading himselfe that though God will come in iudgement against sinne , yet it is farre off . This was the wicked thought of the Iewes , who said ; the d visions shewed to the Prophets , were of times a farre off , and for many daies to come . This conceit is naturally bred in euery man , and is the occasion of many foule sinnes : Math. 24. 48. The euill seruant said in his heart , my master doth deferre his comming , and thereupon he takes occasion to smi●e his fellowes , and to liue lewdly . Isa. 28. 15. The wicked say , they haue made a couenant with hell and death , and though a scourge runne ouer , and passe through , yet it shall not come at them . And the vngodly that walke after their owne lusts , say , c Where is the promise of his comming ? And is not this wicked thought rife among vs ? for God hath now a long time called vs to repentance by the preaching of the Gospel , and because it takes no place in our hearts , he sends vpon vs his heauie iudgements , as plague , famine , rumours of warres ; but yet all this haue not caused vs to meete the Lord : generally that complaint of the Prophet may be applied vnto vs , f No man saith , what haue I done ? now the cause hereof , is this wicked conceit , whereby we thinke g the euill shall not come not hasten for vs. In this regard we are like the men of the old world , who would not beleeue Noah , though he preached vnto them both by word and deede ; and so they knew nothing till the flood came and tooke them all away : so fearefull is it , to put away from vs the threatnings of Gods iudgements . And yet this sinne takes place not onely in the ignorant , but many times in the hearts of Gods children . The way to remooue this wicked conceit is , to esteeme of euery present day , as the day of our death , or of the last iudgement , and so accordingly , to prepare our selues to die , and to meete God in iudgement euery day . This thing Moses aimed at , when he praied God h to teach him and his people s● 〈◊〉 number their daies , that they might applie their hearts vnto wisdome ▪ for this perswasion of long life , mooues many to giue themselues to the sinnes and vanities of this world excessiuely : we must therefore shake off this vaine perswasion , and euery day prepare our selues for death , and for the day of iudgement ; so shall we number our daies aright , and applie our hearts vnto wisdome : for this is true wisdome in man , rightly to consider his latter ende . And the more neerer doth this dutie concerne vs , because of the continued intercourse of Gods iudgements vpon vs , in famine , plague , and pestilence , &c. which plainly argues , that more heauie iudgements are to ensue , vnles we preuent the same by speedie and true repentance . Hauing thus shewed , what be the occasions giuen whereby men are drawne to sinne , I come to occasions taken . An occasion of sinne , or , an offence taken is , when a man of a good thing frames that vnto himselfe which causeth him to sinne against God ; and so as much as in him lieth , to cast away his owne soule . These occasions taken , arise especially from foure heads . First , from the Scripture : secondly , from the doctrine of the Church drawne out of Scripture : thirdly , from the state of the Church : and fourthly , from the state of the wicked . For the first : though the word of God be most perfect euery way , both for matter and style , yet hence doe many take offence , and that two waies principally ; partly from the plainnesse and simplicitie of the Scripture , and partly from the contents thereof . For the first , it is most true , that the Scripture style and phrase in many things , is plaine and familiar euen to the capacitie of the simple ; yet this is no disgrace to Scripture , but rather an honour , which more setteth out the Maiestie of Gods word . And yet hereby many take occasion to contemne it , esteeming the studie of Scripture too base and shallow , and the knowledge thereof , too plaine and familiar for their fine wits ; whereupon some giue themselues to other studies and courses , which might glorifie God in this calling . Others also , though they addict themselues vnto Diuinitie , yet they more imploy themselues in the writings of men , for their priuate studies , then in the word of God ; and in their publique Ministerie , they more affect the ostentation of humane wit , eloquence , and learning , in multiplicitie of reading , and set words and phrases , in diuers languages , then that plaine euidence of the spirit , which the Apostle a Paul so much commends . This also is a great fault in many hearers , that they are more delighted with the vaine conceits of men in preaching , then with the pure and plaine word of God , counting basely of that Sermon , wherein the Prophets and the Apostles are onely quoted , but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers , Schoolemen , Poets , and such like . To cut off this offence : First , the will of God must be considered , for the penning and preaching of his word , in plaine and simple manner ! for herein is that true , b that God hath chosen such things , as to the world are foolish , weake , vile , and despised , to confound and bring to nought the wise , and mightie things of the world : and hereby also it is made euident , that c the faith of Gods elect , doth not consist in the wisdome of men , but in the power of God : againe , the preaching of the Gospel , d with the wisedome of words , makes the crosse of Christ of none effect : let no man therefore deceiue himselfe , for e the foolishnes of God is wiser then men , and the weaknes of God stronger then men . Againe , he that doth exercise himselfe in the word of God either priuately or publiquely , must labour thereby to see his owne sinnes , and Gods heauie iudgement due vnto him for them ; and so will he beginne to reuerence Gods word , as the onely meanes of true comfort . The woman of f Samaria , at the first beganne to cauill with Christ , when shee heard him talke of the water of life : but so soone as he discouered her sinne to her conscience , telling her g shee had had fiue husbands , and he whome shee now had , was not her husband ; then shee left off to cauill , and h honoured him by beleeuing his word , and causing others to come and to beleeue in him . The Iewes made i light of the giuing of the holy Ghost vnto the Apostles at the first ; but when Peter had k pricked their hearts , they sought vnto the word , and receiued it with gladnes : so the Iayler , though ouer night he dealt vnkindly with the Apostles l putting their feete in the stockes in the dungeon ; yet beeing stricken with a feare , by the opening of the prison doores , he then fell downe before them trembling , and asked what he might doe to be saued . Secondly , others take occasion of offence from the contents of the Bible ; as when they read of the Miracles wrought by the Prophets , by Christ and his Apostles ; they say , the like may be done by Magicke , and so blasphemously doe father vpon the Scripture that most wicked practise of sorcerie ; like to the malicious Iewes , who said of Christ , that he cast out deuills by the power of Beelzebub , Luk. 11. 15. Others denie the Historie of Moses to be true , by reason of Noahs Arke , which ( they say ) as it is described for quantitie could not containe a couple of euery kind of creatures , with prouision and fodder for them , for a whole years space : of this opinion was Appelles an auncient heretike in the primitiue Church : and many vpon these occasions haue become Atheists , denying the truth of Gods word to their damnation . To these I answer ; first , for the Miracles , that no creature , men , or Angels , is able to doe such works , as are recorded in Scripture , to be done by the power of God : Ioh. 9. Christ opened the eyes of one that was borne blind . The deuill by his skill , and man by Arte can doe much in curing blindnes , caused by wounds and diseases , but no power of nature , nor of magick , no not all the power of all Angels , is sufficient to procure sight to one that was borne blind ; that must be done by a power creating , which is in no creature . Againe , as Histories record , the deuill is able to enter into a dead bodie , and cause it to mooue , and can speake in it ; but to raise vp one to life that had beene dead foure daies , as m Christ did Lazarus , is a worke that all the deuills in hell , nay all the Angels in heauen , are not able to doe . And for Appelles the heretike , who tooke occasion from Noahs Arke to condemne the bookes of Moses : the answer made to him in the Primitiue Church may serue the turne ; to wit , that it was in quantitie sufficient to containe couples of all kindes of creatures , and prouision for them for a whole yeares space : for to omit the height and breadth of it ; it was n three hundred cubits long , and euery cubit ( according to the auncient measure ) contained nine foote , which in all came to the length of halfe a mile and more . Againe , others say , that though euery cubit had beene but one foote and an halfe long ( as our cubits are ) yet hauing o three lofts , it was of sufficient bignesse to containe all kinds of creatures by couples , and prouision for them for a yeares space . But yet put the case that we could not tell , how an Arke should be made great enough , to containe couples of all kinds of creatures , and prouision for them ; should we thereupon take occasion to condemne the bookes of God that record the same , and the thing it selfe ? God forbidde : nay rather , we must hereby learne to acknowledge and confesse our owne blindnesse , and the shallow reach of our vnderstanding , and so admire the wonderfull worke of God. The way to cut off this occasion of offence , taken from the Scripture , is , first to obserue , that ( howsoeuer nothing is more repugnant to our nature then the word of God ) yet the same word of God hath more preuailed with many mens hearts , to winne the same vnto it , then any thing in the world besides could euer doe . Humane writings are farre more plausible to naturall men , then the holy Scriptures of God : for the wisdome of God in Scripture is esteemed foolishnesse to mans naturall reason ; and yet who did euer cleaue so fast to the writings of men , as Gods children haue done to the word of God , for the testimonie whereof they haue beene and are content , to liue and die ? This thing argueth plainely , that there is in Scripture a diuine power , for if it had beene from man , and against his nature as it is , man would haue contemned it . Secondly , this must be considered , that the penmen of holy Scriptures , both the Prophets and Apostles , haue recorded their owne faults in penning of it , which plainely argueth that they were penned by holy men of God , according to the direction of the holy Ghost , and are not the inuentions of politique heads to keepe men in awe : for then the Authors and penmen thereof , would rather haue concealed their owne faults , then haue published the same in their owne workes to their discredit . Lastly , consider the subiect and matter of the whole Bible : to wit , Iesus Christ , who therein hath professed himselfe to be the Sonne of God : now if Christ had not beene very God , and yet should haue taken that honour vnto him , then the like iudgements would haue befallen him that befell others for the like offence : for none euer tooke that honour vnto them , who were not grieuously punished . As was a Adam in Paradise , for seeking to be like vnto God : and Herod , for receiuing and applying to himselfe , the blasphemous praise of the people , crying , b The voice of God , and not of man : but howsoeuer most fearefull iudgements befell Gods enemies , that thus sought to robbe him of his honour ; yet Christs ende was glorious and blessed : which may mooue vs to thinke highly of Scripture , as of the word of God. The Second head from whence offences are taken , is the doctrine of the Church , grounded on the word of God. The offences hence taken are manifold : first , from a supposed newnesse of our doctrine : this is taken of the Papists , and especially of our owne Recusants : for they say our doctrine is but of fourescore yeares continuance , since the daies of Martin Luther : auouching also that for the space of fourteene hundred yeares , we cannot bring record of any Church that held and professed the doctrine , which we now teach and hold . Now for the auoiding of this offence , two points must be remembred : I. that the doctrine of our Church for the substance thereof , is the doctrine of the Prophets and Apostles , Act. 2. 42. the doctrine taught by the Apostles concerning Christ , is made the foundation of the Church , and looke where this doctrine is rightly helde and confessed , there it is an infallible note of a true Church . Againe , the Apostles to iustifie their doctrine , had recourse to Moses and the Prophets , as we may see in the Acts of the Apostles in sundrie c places : now the doctrine touching Christ held and receiued in our Churches , is confirmed by the testimonies of the Prophets and Apostles , and therefore for substance and doctrine is theirs . Secondly , we must knowe , that for the ground and foundation of Religion , our Churches agree with the Churches after Christ , which continued for the space of sixe hundred yeares : for wee doe not onely allow of the Apostles Creede , but of the foure generall Councells , and of their Confessions and Creedes , and that in the same manner and sense which they did ; so as the religion of our Church is vniustly slaundered to be new . The second offence taken from the doctrine of our Church , is from the supposed strictnesse and rigour thereof : we teach indeede , that a Christian man must wholly denie himselfe , his owne will and desires , and resigne himselfe wholly vnto Christ , to be guided by his spirit , according to the direction of his word . Now hence some would gather , that our doctrine permits not a man to laugh , or be merrie , or to doe any thing for his owne delight ; and hereupon they grow to contempt of Religion , counting the profession and practise thereof precisenesse ; and therefore will not be bound vnto it , but liue as they list : and this is common among vs. The way to cut off this occasion of offence , is twofold : 1. we must know , that by the doctrine of our Church , it is lawfull for a man to be merrie , so it be in the Lord : Philip. 4. 4. Reioyce in the Lord alway ( saith the Apostle ) againe I say reioyce : Psal. 104. 15. God causeth wine that maketh glad the heart of man , and oyle to make his face to shine , and bread to strengthen his heart . Againe , God doth put most glorious colours , and delightsome smells into the flowers of the field , no doubt for this ende that man might take his delight therein : yea , besides the skill of musicke , God hath giuen to many a man , a voice more sweete and pleasant then is the sound of any musicall instrument , which were to no ende , if a man might not therewith cheere vp his heart in a moderate delight : nay , laughter it selfe is the gift of nature , which was in Adam before his fall , and therefore is lawfull . But yet I say , mans reioycing must be in the Lord , to cut off many abuses of delight : for first , there be many that cannot be merrie , but in the practise of some sinne ; if there be a thought of God or of his word , all their mirth is quasht . But we must endeauour our selues so to reioyce , that God may approoue thereof . Againe , I say , in the Lord ; because sinne will soonest preuaile with a man , when he giues himselfe to delight and pleasures . This Iob knew well , and therefore while his sonnes feasted each other , d he offered sacrifices for them particularly euery day : for ( saith he ) it may be my sonnes haue sinned and blasphemed God in their hearts . The second way to preuent the taking of this offence , is to resigne our selues wholly vnto God , that he may doe his whole will in vs and vpon vs ; so Christ said to his Disciples ; e If any man will come after me , let him denie himselfe , take vp his crosse , and follow me : that is , wholly resigne himselfe to be guided by me : and Math. 13. 46. he that would get the pretious pearle , must sell all that he hath and buie it . Rom. 12. 1. We are desired by the mercies of God , to giue vp our selues , both soules and bodies vnto God : whereby we may see , that we haue iust cause to bewaile the case and condition of all such , as count religion precisenes : for they are like vnto Ananias and Saphyra , who brought part of the sale of their possession vnto the Apostles , and said it was all : so these men looke to be saued by Christ , they heare his word , and receiue his Sacraments , and therin make as high a profession as any can doe ; namely , that they will giue themselues wholly to Christ : but when they are out of the assemblies , they shew themselues to haue dissembled with God : for they practise no such thing as they made shew of : and therefore they may iustly feare , least that befall them in their soules , which befell f Ananias and Saphyra in their bodies , euen sudden death : for they are lyers vnto God himselfe . Thirdly , others take offence at the crosse , which accompanies the syncere profession of true Religion : many like well of the doctrine of our religion , but yet they are loath to imbrace , and to professe the same , least they should be reproached for it in the world . The way to cut off this occasion of offence is this , we must remember that the crosse endured for the Gospel sake , especially if we profit by it , is an infallible marke of a child of God. Heb. 12. 17. If ye endure chastening , God offereth himselfe vnto you , as vnto sonnes : for what sonne is it , whome the father chasteneth not ? In reason we finde this to be true : for say that two children be fighting in the streete , and there comes a man who taketh one of them and beateth him , but the other he lets alone : will not all men say , that the man is father to the child whome he beateth ? euen so the Lord for our nurtering , will send crosses vpon vs , when we imbrace his Gospel : now if we shall profit by his corrections , and learne thereby to humble our selues vnder his mightie hand , then we begin to receiue assurance of his fatherly dealing towards vs his sonnes and daughters : and therefore we must be so farre from beeing hindred in the course of our holy profession by reproches and crosses , that they must be meanes to incourage vs therein . Iam. 1. 2 , 3. As from the doctrine of the Church in generall , so from the parts thereof , doe many both learned and ignorant take occasion of offence ; as first , from the doctrine of Gods predestination , whereby we teach that God hath decreed the condemnation of some . This doctrine many doe renounce , as a doctrine of crueltie , and thereupon frame vnto themselues priuate opinions , which will not stand with the word of God. The way to auoyde this occasion of offence , is this ; First , to graunt vnto God himselfe so much in this case , as we will yeeld to mortal man in the like . Among our selues we allow of this libertie one to another , that a man may kill a flie , or a worme ; and for his lawfull vse and pleasure , kill sheepe , oxen , and other creatures , and yet be a mercifull man : shall we not then allow vnto God , that he may glorifie his name , in the iust and deserued condemnation and destruction of his creature ? This is lesse then we grant to men , for a worme is something vnto man ; but a man is nothing in respect of God. Againe , among our selues , in some things we giue libertie one to another to doe as we will , and yet thinke the action iust and lawfull ; much more then ought we to giue freedom of will vnto God in all his actions , without conceit of crueltie in any one of his workes ; for all his workes are done in equitie . Secondly , it must be remembred , that we teach not , that God doth simply ordaine some men to hell fire : but touching reprobation , our doctrine is this ▪ that God hath decreed and purposed to glorifie his name , in the due and deserued condemnation of some : for in ●an● reprobation ? God hath two actions : First , he decrees to passe by some men , without shewing his eternall mercie vnto them , and onely to declare his iustice vpon them ; then after hee decrees , when they are by themselues fallen into sinne , to inflict vpon them deserued condemnation for the same . The vnlearned also , from this doctrine of Predestination , take occasion of most fearefull falling ; for thus they reason : If I be predestinate to saluation , I am sure to be saued , let me doe what I will ; and if I bee predestinated to condemnation , I am sure to be condemned , though I liue neuer so godly ; for Gods decree changeth not , and therefore I will liue as I list . Thus doe desperate persons imbolden themselues to sinne , and to cast away their soules . The way to cut off this offence is this ; they must remember , that in Gods decree , the ende , and the meanes that bring men to that ende , goe alwaies together : and therefore , that such as are ordained to saluation , are ordained to the means thereof ; namely to vocation , iustification , & sanctification , Rom. 8. 30. The end and the means in Gods decree must neuer be seuered : Now righteousnes and holines in Christ , is the means whereby God hath decreed to bring men to saluation : and therefore they sinne grieuously , that vpon the immutabilitie of Gods decree , take occasion to liue profanely . a Hezekias is ▪ sicke vnto death ▪ yet God promiseth to adde vnto his daies fifteene yeares : now if Hezekias had consulted with these men , they would haue told him thus ; be of good cheare O King , neither eate nor drinke , nor vse any thing to cure thy sore , or to preserue life : for thou shalt certenly liue fifteene yeares ; God hath saide it , and it must be done : but Hezekias taketh no such course : nay , he vseth the meanes both to cure his sore , and to preserue his life . And so did Paul , for his owne and others preseruation , keepe the mariners in the shippe , who were the meanes vpon the sea to bring them safe to land , though God had giuen vnto him all that sailed with him . The second speciall doctrine of the Church , whereat some take occasion of offence , is concerning the fall of Adam : for we teach , that God in some sort decreed his fall : whereupon some obiect , that we make God the author of sinne , considering his decree is vnchangeable . Now to preuent this offence , two Rules must be remembred : I. that Gods will may be distinguished . It is either generall , or speciall . Gods generall will is that , whereby he willeth that sinne shall be , by his iust permission . But Gods speciall will , is the approouing will of God , whereby he taking pleasure in any thing , will haue the same done and brought to passe . Now we say not , that God willed Adams fall by his approouing will , but onely by his permitting will ; because it was good in regard of God , that man should fall . II. We must remember , that Gods decree went before Adams fall , onely as an antecedent , not as a cause thereof : for the vnchaungeable decree and will of God takes not away the libertie of mans will , or of the second causes , but onely inclineth and ordereth the same , as the first and highest cause of all . The Third speciall doctrine of the Church , whereat offence is taken , is this , That man of himselfe can doe no good , but all goodnes and grace in man come from God. Hence our common people take occasion of loosenesse of life : for tell them that they must repent and beleeue , if they will be saued ; their answer is , that they doe it so well as God will giue them grace ; all goodnes ( say they ) must come from God : yea , the wiser sort amongst vs will not sticke to lay the fault of their loose life on God , who giues them no more grace . But for the auoyding of this occasion of offence , we must know ; that when we are not able to doe our duties as we ought , and to pray , to repent and beleeue as God requireth , the fault is in our selues , and not in God : for we were created righteous in Adam , and in him , had power and grace to haue done whatsoeuer God required at our hands : but Adam lost this power through his owne default ; and we in him lost it also : and therefore our inabilitie commeth from our selues . Againe , we must consider that God giues grace indeede , yet not miraculously in Ale-houses and Tavernes , but then when men vse the meanes to come by grace , and doe that which by nature they are able ; that is , come and heare the word attentiuely , endeauouring to beleeue and to obey the same : for though the good vsage of the gifts of nature cannot merit any grace , yet ordinarily we may obserue , that in the vse of meanes is grace receiued : Act. 2. 41. At one sermon there were conuerted three thousand soules , among the rebellious Iewes : Act. 16. 14. Lidias heart was opened in hearing Paul preach : and ordinarily men are conuerted in the meanes : for faith commeth by hearing the Gospel preached , Rom. 10. 17. The last point of doctrine , from whence many take occasion of offence , is the doctrine of Iustification by faith alone , without workes . Hence the Papists condemne our Church as an enemie to all good workes : and many hereby take occasion of a leud life , because good works must not iustifie them before God. Now to cut off this offence , we must hold and know , that good works and faith are disioyned in the worke of our Iustification before God ; but they are conioyned in the whole course of our liues and conuersation , both before God and man. No worke in man but faith is required to his Iustification , though in God there be respect to his owne free mercie , and to Christs merits : but in our liues faith and works must goe hand in hand together . Now that these may thus be well distinguished , I shew it plainely : In the fire is both heate and light , yet in the warming of the bodie the heate hath force onely , and not light , though to many other vses it serue necessarily ; euen so in a child of God are required both faith and workes , but to iustifie him faith onely is required , though works be necessarie thorough his whole life : for they iustifie vs before men , and winne vnto vs a testimonie of our iustification before God , not onely in our owne hearts , but from the Lord , Iam. 2. 21. and therfore we must not content our selues with a faith in speculation , voide of workes ; but within the compasse of our callings , doe what good we can for Gods glorie , and the comfort of our brethren . The Third head from whence offences are taken , is the state of the Church : first , in regard of the wants that be in the Church , and namely in this our Church . Hence sundrie men take occasion to condemne our Church as no Church , our Sacraments as no sacraments , our Ministers as no Ministers , and our people as no Christians ; and therefore doe seperate themselues from our Church , as beeing no true members of the Church of God. To preuent this occasion of sinning , three Rules must be obserued : first , that to beleeue and confesse the doctrine of saluation , taught and deliuered by the Prophets and Apostles , is an infallible and inseparable note of a true Church of God : for Gods Church is nothing els , but a companie of Gods people , called by the doctrine of the Prophets and Apostles vnto the state of saluation . This doctrine is the seede of regeneration , whereby men are begotten vnto Christ ; and it is that s●ncere milke whereby they are fedde and nourished vnto eternall life . Now I say , that this our Church of England ( through Gods mercie ) doth maintaine , beleeue , and professe this doctrine of the Prophets and Apostles : for the proofe hereof , let him that doubteth haue recourse to our English confession , and to a booke intituled , the Articles of Religion established in the Church of England ; in which are set downe the foundations of Christian Religion , allowed and held by all Euangelicall Churches . And further to shew that this our profession is not in hypocrisie , but in truth ; this our Church is readie to maintaine and confirme the same doctrine by the shedding of their blood , against all foes wha●soeuer ; and this thing indeede hath beene the onely cause of all our disse●tions with the Church of Rome : whereupon wee see there is iust cause our Church should be reputed the true Church of God , and a good member of his Catholike Church . Secondly , obserue the practise of Christ and his Apostles towardes the Church of the Iewes , which in their time without all doubt , was exceedingly corrupt : for the office and place of the high Priest was bought and sold , and through ambition and couetousnes became annuall ; y●a , there were two high Priests together at one time : all which were against Gods ordinance . Againe , the Scribes and Pharisies which were the Doctors of that Church , erred in some fundamentall points of doctrine , teaching Iustification by workes : and withall they greatly corrupted the law of God , both by their doct●ine and traditions ; and the Temple became a denne of theeues : and yet for all this , Christ did not separa●e from that Church , neither taught his Disciples so to doe ; but was present at their sacrifices and assemblies , and kept his Passeouer with them : and so did his Apostles , till they saw them of obstinacie and malitiousnes refuse the grace of God , off●red vnto them in the ministerie of the Gospel . Now their example must teach vs , that so long as our Church holdeth Christ , wee must esteeme it to be the Church of God , and not for some wants thereof depart from it . Thirdly , all the reformed Churches in Europe doe with one con●ent , honour our Church as a true Church of Christ ; now their iudgement is not slightly to be regarded , but to be preferred farre before the rash opinions of priuate men : for the Church hath a gift of discerning in waightie ma●ters ; shee can iudge of bookes of Scripture , which be authenticall , which not ; shee can iudge of spirits , and of doctrines ; and therefore also can iudge what companie of men is a true Church , and what is not : and this their iudgement also must confirme vs in this truth , that this our Church is a true member of Gods Catholik church . Now whereas some alleadge the wants of our Church , to make it no Church : I answer , though I will not excuse any default in it , wherein i● is wanting , to that which Gods word requireth , but rather desire , that the righteousnes thereof may breake forth as the light , and saluation thereof as a burning lampe ; yet this may be saide in behalfe of our Church , that the wants thereof are not such as doe anyway rase the foundation of religion , or of Gods holy worshippe , and so can not make it to cease to be a true Church , and therefore none ought to separate from it for such wants : and yet this hindereth not , but that Gods seruants may in a godly manner desire the Reformation of things that be amisse : for a good Church may be bettered ; and we ought to striue after perfection . The Second offence taken from he Church , is from the d●uersitie of opinions that be therein : for hence many reason thus ; learned men be of so many opinions , that we know not what to follow ; and therefore we will be of no religion , till the truth be established by some generall Councell , and all agree in one . For the auoiding of this offence we must know ; that though men dis●er in sundrie opinions in the true Church of God , yet they all agree in the Articles of faith , and in the foundation of Gods worship : their difference is in matters beside the foundation , and therefore it must hinder none from receiuing and embracing true religion . Againe , it is Gods will that there should be diuersities of opinions , yea scismes and heresies in his Church , that men might be prooued , whether they hold the truth in synce●itie or not : as we may see , 2. Cor. 11. 19. Deut. 13. 1 , 2. Now in this ●ase Ieremias direction must be obserued , a Stand in the parting of the wa●es ( saith hee ) and inquire for the olde and auncient way ● ( that is , the doctrine of the Prophets ) what God willeth and commandeth by them and by his Apostles , and that we must follow with all good conscience . This Christ intended , whē he bade the Iewes to b search the Scriptures , which testified of him : and this we must sanctifie by earnest praier , as Cornelius did , Act. 10. 1 , 2. The third occasion of offence taken from the Church , is the miseri● thereof : for the state of the Church is oftentimes in affliction , because it consisteth of such as are subiect to the contempt and reproach of the world . Hence sundrie are discouraged from ioyning themselues truely to the Church ; and although this occasion of offence be not much among vs , saue onely in reproaches ; yet it may be more : and therefore we must learne to preuent it , and to cut it off . The way is this ; we must beleeue and remember , that out of the church there is no saluation : In this regard , Noahs Arke was a true type of the Church ; for as none were saued from drowning , that were out of the Arke , in the generall deluge ; so none can be saued ordinarily from condemnation , that are out of the Church : for in the Church is Gods couenant of grace , with the Sacraments , which be the s●ales thereof . In the Church is vocation , iustification , sanctification , and the way to glorification ; but out of the Church are none of all these , and therefore it is said , that c God added to his Church daiely such as should be saued . In the Church is protection against all enemies , and from all iudgements , so farre forth as shal be for the glorie of God , and the good of the church : and in a word , in the Church is li●e euerlasting ; but out of the Church , is nothing but a feareful looking for of eternall woe & condemnation : and for this cause d Moses chose rather to suffer afflicton in Gods church , then to enioy all the pleasures in the world , out of it : whose example wee ought to follow , and so shall not the miserie of the Church , be any occasion vnto vs to forsake the same , especially if wee consider , that the whole world will profit a man nothing , if hee loose his soule , Matthew , 16. 26. The fourth offence taken from the Church is , from the Apostacie of some that liue in the Church ; for ordinarily in Gods Church are many Apostates , as in this our Church , many that were in times past Protestants , are become Papists , some Arrians , Sabellians , and some open Atheists , and blasphemers . Hence many , fearing their falls ( as they pretend ) dare not ioyne themselues to the truth , and the profession thereof . But to cut off this occasion , two rules must be remembred ; First , that the falling away of any man , from the truth , is the worke of God , discouering an hidden hypocrite , 1. Ioh. 2. 19. They went out from vs , but they were not of vs , for if they had beene of vs , they would haue continued with vs : but this is come to passe , that it might appeare they were not all of vs. Secondly , consider that the beginning and continuance of our religion & saluation , stands on Gods free election , which is vnchangeable ; and hereupon must we staie our selues touching our estate , when we see others fall away . 2. Tim. 2. 19. Paul comforteth the Church , against the feare of griefe which they might conceiue , by the Apostacie of Himeneus and Philetus , which were two pillars amongst them , by this Rule ; The foundation of God remaineth sure , and hath this seale : the Lord knoweth who are his . Now because some might say , God indeede knows it , but we doe not : to this ( I take it ) the Apostle answers , when he saith , and let euery one that calles vpon the name of the Lord , depart from iniquitie : as if he should say , Looke that you call vpon God for grace , and make conscience of all sinne , and by this you shall know your selues to belong to God ; which thing when once you know , then staie thereon , for Gods calling is vnchangeable . Againe , as these occasions are taken from the whole Church in generall , so more especially , some take offence from seuerall things therein ; as first , from the wants that be in Ministers , both for iudgement and doctrine . Hence politicke carnall men plead thus ; Preaching is full of imperfection , therein men publish their owne errors ; but the written word containeth in it the sermons of Christ , and of his Apostles , which are most perfect : and therefore it is best to content our selues with the Scripture read , and to heare no preaching by men . To cut off this offence , wee must remember , that the preaching of the word , though it bee by sinnefull man , is Gods holy ordinance , prescribed and enioyned as solemnely , as any morall precept is , either against murther , or adulterie : for from the beginning , till the Iews came to mount Sina , God himselfe preached to his Church , which was then contained in some fewe families . But from that time , e because the people could not abide the voyce of God himselfe , it pleased him to ordaine the Ministerie of the word , by the hand of sinnefull man. Now it beeing Gods owne ordinance , vnlesse we will make our selues wiser then God , we must subiect our selues thereto , with all reuerence , albeit it be deliuered by sinnefull man. Thus Cor●elius did , Act. 10. 33. and the Thessalonians , 1. Thess. 2. 13. Secondly , many are offended at the liues of Ministers , and from the wants that be in them , whether in deed , or in suspition onely , many take occasion to contemne their doctrine ; thinking , as the Rulers of the Iewes said to the blind man ; f Thou art altogether borne in sinne , and doest thou teach vs ? Now to cut off this occasion , two things must be remembred . First , we must distinguish of euery Minister , and consider in him a double person ; both that he is a sinnefull man , subiect to many infirmities , as we our selues are ; and also that he is the Lords Ambassadour , sent in Gods name to deliuer his will vnto vs. Now looke , as we honour the Embassadour of a Prince , though his person be vile and base ; so much more ought wee to reuerence the Embassadour of God himselfe , and receiue his doctrine , as from God , though for his person , he be subiect to manifold infirmities . Secondly , we must consider , that it is Gods wil and commandement , that though ministers be manifestly faultie and sinnefull , yet their ministerie must be receiued and obeyed carefully . Math. 23. 2. The Scribes and Pharises sit in Moses chaire ( saith Christ , ) all therefore that they bid you obserue , that doe , but after their workes doe not . Phil. 1. 15. Some preach Christ of enuie ( saith Paul ) and not in sinceritie , but yet the Apostle reioyced therein , because Christ was preached euery manner of way , verse 18. And therefore , as we doe not refuse meate for our bodies when wee bee hungrie , though a wicked person haue dressed it , so must wee not refuse or contemne the word of God , the food of our soules , for the sinnes of the party that deliuereth it . Thirdly , many take offence at the lenitie of the Church , towards offenders , and for the presence of wicked persons at the Lords table , doe refuse to communicate with the Church : now albeit men should not be admitted hand ouer head , to the Lords Table , but scandalous persons ought to be restrained ; yet the want thereof , ought not to keepe the godly from this Sacrament : for another mans euill conscience cannot defile thy good conscience , another mans sinne cannot hurt thee , vnlesse thou doe some way communicate with him therein . Christ was more carefull in his dutie , then euer man was , and yet hee communicated with the wicked Iewes , Scribes , and Pharises , in the seruice of God , vnder the Law. The fourth head from whence offence is taken , is the state of the wicked , principally in regard of their prosperitie . Hence some holy ones suspect their owne estate and religion , as either not good , or not regarded of God. This befell Dauid , Psal. 37. when hee sawe the prosperitie of the wicked , and their increase in riches , with peace , and ease , hee said , g Certainly , I haue clensed mine heart in vaine ▪ ●nd washed my hands in innocencie . Hence also Ieremie reasons with God , h why the way of the wicked should prosper , and they bee in wealth that transgresse rebelliously . Hence vndoubtedly at this day , many call into question the good prouidence of God. Now the way to cut off this offence , is to i enter into the sanctuarie of God , as Dauid did ; that is , to come to the assemblies of Gods people , where the word is preached , for there a man shall see the manifold reasons , why God will haue his owne people afflicted , & also the fearefull end of the pleasures of the wicked ; namely , a fitting of them to further destruction . Againe , from this same ground , doe many rich men take offence ; for hauing the world at will , they blesse themselues with this perswasion , that God loues them , and thereupon take occasion to condemne all religion , and to goe on in the pursuite of worldly profits and delights . And this is one maine cause , why among the rich , we haue so few good and sound Professors ; because that from a false ground of outward things , they perswade themselues of Gods loue & fauour . But to cut off this offence , we must remember that mans case is the more fearefull , when he wants all crosses ; for God chasteneth euery child whom he receiueth , Heb. 12. 6. & it is a marke of Gods child , to be in affliction , if he profit thereby : the stalled oxe commeth sooner to the slaughter , then the oxe that is vnder the yoke ; and the sheepe that goeth in fat pasture , commeth sooner to the shambles , then that which goeth on the bare commons : so oftentimes God fatteth the wicked with the blessings of this life , as hee did f the rich glutton , that he may more iustly condemne them in the world to come . Lastly , we must remember what Salomon saith , g No man knoweth loue or hatred , of all that is before him : that is , of all outward things : all things fall alike vnto all , both good and bad : & therfore no man must so blesse himselfe with his outward estate , that he be drawne to esteeme of religion , as a thing needlesse or superfluous . Verse 31. It hath beene said also , whosoeuer shal put away his wife , let him giue her a Bill of diuorcement . 32. But I say vnto you , whosoeuer shall put away his wife ( except it be for fornication ) causeth her to commit adulterie : and whosoeuer shall marie her that is diuorced , committeth adulterie . Our Sauiour Christ proceeding further , to restore the seauenth commaundement to his perfection , doth here confute a false interpretation of a Politicke law of Moses , giuen by the Scribes and Pharises . For this ende , first he laies downe the wordes of Moses politicke law ; but yet so , as containing in them the false interpretation of the Iewish teachers , ver . 31. then hee opposeth the truth of God , against their false interpretation , and maintaineth the first institution of mariage , v. 32. For the first , Moses politicke law was , That hee which put away his wife , should giue her a Bill of diuorce . This law the Iewish Teachers did falsly interpret ; for the better perceiuing wherof , these three points are to be handled , touching Moses politicke law : 1. what kinde of law it was : 2. the straitnesse of that law : 3. what effect and force it had . For the first , the law is set downe , Deut. 24. 1. when a man marieth a wife , and she finde no fauour in his eies , because he hath espied some filthinesse in her ; then let him write her a bill of diuorce , and put it in her hand , and send her out of his house . This law was not morall , but ciuill , or politicke , for the good ordering of the common wealth . Now among their particular lawes , some were laws of toleration , and permission , which were such as did not approoue of the euill which they concerned , but did onely tolerate and permit that euill which could not be auoided , for the preuenting of a greater euil , which otherwise would fall out . As when the sea hath made ● breach into the land , if it cannot possibly be stopped , the best course is , to make it as narrow as may bee . Such was the law concerning vsurie , Deut. 23. 20. permitting the Iewes to exercise it vpon a stranger , but not towards a brother : and the like was the law touching polygamie , Deut. 21. 15. If a man had two wiues , the one hated , the other loued , and they both haue borne him children ; if the first borne be the sonne of the hated ( though shee were maried to him the latter ) yet her seed was legitimate , and her sonne had the right of the first borne . In both which lawes were tolerated , that which God condemned , onely for the preuenting of a greater euill . Vnder this sort comes our law of vsurie , for taking tenne in the hundred , not approuing but permitting so much , for the auoyding of greater vsurie . Vnto this kind , the Papists would reduce their law of permitting Stewes , for the preuenting of greater sinnes ; but that law can haue no title to such permission : for a law of permission , is to diminish that euill , which by man cannot possibly be cut off altogether : now that sinne which they would preuent by their Stewes , might be cut off among them , if they would giue allowance to Gods owne ordinance of lawfull mariage , vnto all sorts and sexes . So likewise this law of Moses for diuorce , was a law of permission , not approouing of the giuing a bill of diuorce for euery light cause , but tolerating of it , for the preuenting of greater mischeife , euen of murther : for the nature of the Iewes was this ; if a man once tooke dislike to his wife , he would neuer be at rest till he had shed her blood , if they might not bee parted asunder . Now this law of diuorce , was giuen to restraine this great euill , for hereby a man was tolerated to put away his wife , when shee found no fauour in his eies , lest hee should kill her ; yet so , as he gaue her a bill of diuorce , wherein hee must set downe the cause why hee put her away : whereby also , many were restrained from putting away their wiues , because it was a great shame , for a light occasion , so highly to transgresse Gods holy institution , who made them by mariage , one flesh . The truth of this may appeare by the Lords owne complaint , against his people , to whom he speaketh , as to a wife that had forsaken her husband , without a cause on his behalfe , Isay 50. 1. Where ( saith he ) is that bill of your mothers diuorcement , wherby I sent her away ? As if he should say , I gaue her no bill , but her departure and separation from mee , is by her owne sinnes : which phrase sheweth what was the custome of the Iewes in this case . II. Point . The straitnesse of this law appeares in this , that the man onely was permitted to giue this bill vnto his wife , but the wife might not giue it to her husband ; for Moses saith , Whosoeuer shall put away his wife : neither is there any place in Scripture , to prooue that the wife had this libertie , so to deale with her husband . If it bee asked , whether the wife in a iust cause , as for adulterie , had not the like libertie : I answer , If we respect Gods institution touching mariage , the right of diuorce is equall to them both ; for in regard of the bond of mariage , they are equally bound one to another . Here indeed this libertie is permitted onely to the man , by this politicke law , not that he had more right , but to preuent the euill , of the hardnesse of his heart , who taking displeasure at his wife , would rather spill her blood , then continue with her . If it be alleadged , that a a man is the womans head : I answer , that is for regiment and direction in her place , but not in regard of breaking the bond of mariage , whereby he is bound to his wife , as well as she to him , as the Apostle teacheth , 1. Cor. 7. 4. III. Point . The force and effect of this law was this , It made the Bill of diuorcement for any cause giuen , to be tolerable before men ; & mariage after such a diuorce , lawfull and warrantable in the Courts of men , Deut. 24. 4. But yet in the court of conscience before God , the diuorcement it selfe , and second mariages made thereupon , were both vnlawfull ; for God hateth this separation , Mal. 2. 15. And whether partie soeuer marieth another vpon this diuorce , commits adulterie , Matth. 19. 9. This must be remembred , for the true vnderstanding of this law of Moses ; the first words whereof , are a permission , to this effect ; If a man do conceiue such a dislike against his wife , as that he wil not abide with her , but will needes put her away , then he may ; but yet so , as hee giue her a bill of diuorce : which doth not acquit him before God , but before men onely . Hauing thus shewed the true meaning of this law , it remaineth now to see what the Pharises taught touching diuorce . Their doctrine was this , that hee which gaue a bill of diuorcement vnto his wife , for any light occasion , was thereby acquitted from her before God ; and thereupon might marie another , without the guilt of adulterie : and also that another man might lawfully marrie her that was thus diuorced . That this was their meaning , may appeare by the contrarie answer of our Sauiour Christ , wherein he crosseth and confuteth this their interpretation , in the words following . Verse 32. But I say vnto you , whosoeuer shall put away his wife , ( except it be for fornication ) causeth her to commit adulterie : and whosoeuer shall marrie her that is diuorced , committeth adulterie . Here Christ answereth not to Moses law , but to the corrupt interpretation of the Scribes and Pharises , whereby they depraued that law . By fornication Christ meaneth , not euery sinne of that kinde , but onely the sinne of adulterie ; or that which is greater in that kind , namely incest . Adulterie , is a sinne that is committed by two parties , one whereof is either maried , or espowsed , as hath beene shewed before . Causeth her to commit adulterie : ] That is , giueth her occasion to marie againe , and so to commit adulterie ; because their first bond remaineth stil : and he that marieth her that is diuorced : ] that is , for any small cause , & not for adulterie , he also commits adulterie . Here then two points are set downe ; First , that he who puts away his wife for any light cause , causeth her to commit adulterie . Secondly , hee that marieth her that is diuorced , committeth adulterie . Yet vnto both these , Christ putteth an exception in the case of adulterie . The a Papists and some others , would restraine the exception to the first part of the sentence , and make it a negation , to this effect ; He that puts away his wife , beeing no fornicator , &c. But the truth is , that the exception belongs to the whole answer of our Sauiour Christ , denying diuorce , saue onely for adulterie ; and permitting no mariage after diuorcement , saue onely where the diuorce is for adulterie . First , whereas our Sauiour Christ opposeth vnto this politicke law of Moses , concerning diuorce , the law of nature , touching mariage , Ge. 2. 24. He giueth vs an excellent distinction between all politicke laws , and the law of nature , which is the morall law ; for that is a law of eternall equitie , commaunding good , and forbidding euill simply , without respect of man : but politicke lawes are tempered according to the cōditions of men , and though they doe not approoue , yet sometimes they permit euill , for the auoyding of greater mischiefe : yea , they tolerate that , which before God , and in conscience is condemned . This point must teach vs , not to content our selues with performing obedience to the politicke lawes of men , for the lawes of men may tolerate that which Gods law doth condemne : so the law of this Land in practise tolerates vsurie , but vsurers must not hereupon thinke that all is safe & well with them , and that they sinne not in taking ten in the hundred , because the law of the land permits it ; for our law tolerates that , for the preuenting of greater vsurie , when as the law of God doth vtterly condemne the same . Againe , our laws are open for men to goe to law at the first , vpon euery light occasion , without seeking former means of agreement ; but yet such men as doe so , are guiltie of sinne before God , notwithstanding their libertie by our politike lawes . Some politike lawes also tolerate contracts of mariage , made without consent of parents ; yet such children sin against the law of God , for herein God requires childrens subiection to their parents and gouernours . And the like might be shewed in many other points , so that it is no sufficient iustification of our actions , to say the lawes of men allow vs so to doe . Secondly , hence we may learne , that a man cannot lawfully ▪ and with good conscience put away his wife , except it be for adulterie ; the text is cleare both heare , and also Math. 19. 7. which confuteth the ciuill laws of some countries , & the a popish constitutions , that allow other causes of b diuorce , besides adulterie . Here they obiect sundrie things , in their defence against this doctrine . As 1. the saying of Christ , Whosoeuer forsaketh Father or Mother , wife , &c. shall receiue much reward , Math● 19. 29. Here ( say they ) is diuorce for religion allowed . Ans. Christ by forsaking , meaneth not that separation which is made , by giuing a Bil of diuorcement ; but that which is caused by imprisonment , banishment , or by death . 2. Obiect . 1. Cor. 7. 15. If the vnbeleeuing depart , let him depart ; a brother or a sister is not bound in such things . Here ( say they ) is another cause of diuorce . Ans. The malitious and wilfull departing of the vnbeleeuer , doth dissolue the mariage ; but that is no cause of giuing a bil of diuorce : onely adulterie causeth that . Here the beleeuer is a meere patient , and the diuorce is made by the vnbeleeuer , who vniustly forsaketh , and so puts away the other . 3. Obiect . Titus . 9. 10. Auoide an heretake after once or twice admonition . This ( say they ) is spoken to all Christians ; and therefore for heresie , may a bill of diuorce be giuen . Ans. First , that commandemēt is not giuen to euery priuate person , but to the Ministers of the church , who after one or two admonitions , are to excommunicate and cut off all heretikes from the Church . Secondly , it hindreth not , but that the bond of mariage may remaine sure and firme , though one of the parties be cut off from the Church ; for the beleeuing husband must not forsake his vnbeleeuing wife , if shee will dwell with him : 1. Corinthians , 7. 12. 4. Obiect . After mariage , one partie may haue a contagious and incurable disease , which may cause the other to giue a bil of diuorce . Answer . A contagious disease may cause a separation for a time , but no diuorce ; and if that disease bee incurable , and disable the partie from the dutie of mariage , then such parties must thinke themselues , as it were , called of God to liue in single life . 5. Obiect . But maried persons may seeke to spill the blood one of another , and therfore it is good to giue a bil of diuorce , to preuent that euil . Answer . Such enmitie may cause a separation for a time , till reconciliation be made , but the bond of mariage must not therefore bee broken . 6. Obiect . Death maketh a diuorce . Ans. Death indeede endeth mariage estate , and setteth the partie liuing free , to marrie in the Lord , where he or shee will ; but this comes not by diuorce giuen of either partie : so that the conclusion still remaineth firme , that a man with good conscience cannot giue a bill of diuorce for any cause , but for adulterie : and therefore those lawes which permit diuorce for other causes , are greatly faultie before God. If any shall aske , whether mens laws may not make more causes of diuorcemēt , then this one ? I answer , no ; for mariage is not a meere ciuill thing , but partly spirituall and diuine , and therefore God onely hath power to appoint the beginning , the continuance , and the end thereof . If any yet aske , why Idolatrie & Magycke , which be greater sinnes then adulterie , may not breake mariage ? Ans. They are greater indeede , against God , but not in this ordinance of mariage ; for the sinne of adulterie , breaketh onely the bond of mariage , which may remaine still betweene two parties , though one be an idolater , a witch , or an Atheist . Now considering that Adulterie is so great a sinne , that it cuts of the knot off mariage , aboue all things , those persons that are called to this estate , must take heede of all sinnes , so of this especially . Thirdly , here may be asked , whether after diuorce for adulterie , the parties diuorced may marrie againe , without committing adulterie ? This point hath bin diuersly discussed , wee will consider the reasons on both sides ; First , for the lawfulnes of it , especially to the party innocent . 1. From Christs doctrine in this place ; for in his answer to the false interpretation of Moses politicke Law , touching diuorce , hee first propounds a generall rule , and then puts an exception thereto : the nature of which exception is , alwaies to implie and put downe the contrarie to the generall rule . As in this place ; the generall rule is , Whosoeuer putteth away his wife , causeth her to commit adulterie ; & hee that marieth her committeth adulterie . The exception then must bee contrarie ; namely , that in the case of adulterie , hee that puts away his wife , lawfully conuicted thereof , causeth her not to commit adulterie ; neither he that marieth her that is diuorced , doth commit adulterie . If it be said , that Christ propoūdeth two rules , one for the case of diuorce , the other for the case of marying after diuorce ; & applyeth his exception for adulterie only to the case of diuorce , and not to the case of mariage after diuorce . Ans. As the exception for adulterie , is here in this chapter ioyned with the case of diuorce ; he that putteth away his wife , except it be for fornication , &c. so in the 19. cha . v. 9. the same exception for adulterie , is expresly applied not only to the case of diuorce , but also to the case of mariage after diuorce ; saying , Whosoeuer shal put away his wife , except it be for fornication , and marie another , committeth adulterie : so that if in this place the exception make the diuorce lawfull for adulterie , then in the 19. chapter , it maketh it lawfull to marie againe after such diuorce , without the guilt of adulterie . 2. The innocent partie is not to bee punished for the wilfulnesse of the offender , and therefore the partie that is faultlesse may with good conscience marrie againe , after lawfull diuorce . 3. God hath prouided mariage to bee a remedie against incontinencie for all persons , 1. Corinth . 7. 2. But if parties lawfully diuorced , might not marie againe , then they should want this remedie , and bee depriued of this benefit . If it be said , they may reconcile themselues each to other , and so haue remedie . Answer . But what if the partie offending liue in adulterie still , then the partie innocent cannot in conscience ioyne him or her selfe to the other , and reunite the bond of matrimonie ; for that were too much lenitie , towards so foule a crime : and a sinne against God , for want of Christian reconciliation , which requireth that this revniting should bee in the Lord , and not in the flesh alone . 4. The phrases of Scripture vsed by the a holy Ghost , concerning mariage after diuorce , restraining it to some cases , and allowing it in others , seeme to take it for granted , that after lawfull diuorce , it is no sinne to marrie againe . Reasons alleadged on the other side . First , Christs generall saying , b Whosoeuer putteth away his wife , and marieth another , committeth adulterie . Hence some inferre , that there may be no mariage at all after any diuorce . But they abuse that Scripture , for though Saint Marke put downe no exception ; yet Matthew hath made supply therof in two places , Chapter 5. 32. and 19. 9. Now the Gospels were penned by seuerall men , that that which was not fully expressed by one , might bee supplied by another , that so by conferring writer with writer , the whole truth might be made manifest . Secondly , Matth. 19. 6. Whom God hath coupled , let not man put asunder : Therefore after diuorce , they stil remaine man and wife , before God , and may not marrie to others . Ans. The partie offending breaks the bond of mariage , and so sinneth grieuously against that commandement : but the partie innocent marying againe after lawfull diuorce , only taketh the benefit of that libertie , whereto God hath set him free , through the vnlawfull breaking of the bond , by the partie offending . Thirdly , Rom. 6. 2. The woman is bound to the man while he liueth , and therfore may not marrie againe after diuorcement . Ans. That place must be vnderstood of the state of mariage , continuing vndissolued till death : but in the case of adulterie , the bond of mariage is broken ; and therefore that hindreth not , but mariage may bee after lawfull diuorce . Fourthly , 1. Corinth . 7. 10 , 11. Let not the wife depart from her husband , and if shee depart , let her remaine vnmarried , and be reconciled vnto her husband , and let not the husband put away his wife . Here ( say they ) is a plaine place against mariage after diuorcement . Answer . The Apostle speaketh of departure , and putting away , for other causes then adulterie ; as for hatred , dislike , &c. which indeede are no sufficient causes of diuorce , and therefore they that separate therupon , ought not to marrie . Fiftly , The bond of mariage , is a resemblance of the coniunction that is betweene Christ and his Church , which is inseparable and eternall ; and therefore mariage also is inseparable . Answer . That resemblance stands not in euery thing , but in this , That as in mariage two are made one flesh , so spiritually Christ , and euery true member of his Church become one ; and that as Eue was taken out of Adams side , and made flesh of his flesh , and bone of his bone ; so the Church springeth as it were out of Christs bloode , which issued from his side : for else , if their reason were good , wee might say that mariage ▪ should be eternall , in the life to come ; because the vnion of Christ with his Church , is eternall : which we know to be false , for c in the resurrection men mary not , but are as the angels of God. Sixtly , If parties diuorced might mary again , their children should be miuried , hauing step-fathers or step-mothers in stead of their owne naturall parents . Ans. This reason is not sufficient to disallow diuorce , or mariage after it ; for by the same reason we might delude all the iudicial lawes of Moses , and of all countries , which impose death for sundrie crimes , because thereby some children should loose their parents ; but Iustice must be iustice with all men , though the posteritie haue hinderance by the execution thereof . Quest. But what if the lawes of some countries forbid mariage after diuorcement ? Ans. Yet the libertie of conscience remaineth still , for this beeing giuen of God cannot be taken away by men ; and therefore when men haue freedome from the Magistrate , they may with good conscience marie againe after lawfull diuorce . And yet here we must know , that diuorcement , or mariage after , must not be done priuately by man and wife vpon their own heads ; but by order of law , before the Magistrate , according to the custome of that Church or Commonwealth whome it concernes . Againe , there be some particular causes which may iustly hinder mariage after diuorce : as first , if the parties reunite their bond againe by reconciliation ; for the knot broken by adulterie , may be reunited by the consent of the partie innocent . Secondly , when the one partie is a manifest cause of the Adulterie of the other , and so becomes an accessarie to the others offence : for it seemes vnequall , that he who hath put his hand to the committing of a sinne , should reape any benefit or priuiledge by the same . And therefore I say the partie innocent hath freedome in this case . verse 33. Againe , ye haue heard that it was said to them of olde time , Thou shalt not forsweare thy selfe : but shalt performe thine oathes vnto the Lord. 34. But I say vnto you , sweare not at all , &c. Our Sauiour Christ hauing restored the seauenth commandement to his true sense and meaning , doth here proceede to doe the like vnto the third commandement ; obseruing herein the same order that he did in the former : for first , he laieth downe the false interpretation of the Scribes and Pharisies giuen to this commandement concerning swearing , v. 33. and then deliuereth the true doctrine of an oath . v. 34. The corrupt sense giuen by the Scribes and Pharisies , is propounded in the words of the holy Ghost , Leuit. 19. 12. Deut. 5. 11. Thou shalt not forsweare thy selfe , but shall performe thine oathes vnto the Lord : which are not here taken in that true meaning wherein Moses set them downe , but in the false interpretation of the Iewish teachers : whereof that we may the better iudge , let vs search out the true meaning of Moses law concerning an oath : for which ende we must first see what periurie is ; then propound the kinds of periurie ; and lastly , shew the grieuousnes of this sinne . I. Point . In periurie there must be two things : First , a man must affirme or auouch something against his owne minde , his owne meaning , purpose , intention , or perswasion . When a man knowes a thing to be true , and saith it is true ; or knoweth a thing to be false , and saies it is false , and swears thereto , this is no periurie , because his speech is answerable to that which is in his minde : but when a man knowes a thing to be true , and auoucheth it to be false ; or knowing a thing to be false , auoucheth it to be true , vpon his oath ; this is periurie : because in so doing , he speakes against his minde and perswasion . Secondly , in periurie there must be an oath ; it is not periurie to speake a thing that is false , vnlesse he also sweare to the thing he speaketh falsly , against his minde : and yet euery oath maketh not direct periurie , vnlesse it bee a binding oath ; for a man may sweare to a thing that is vnlawfull , and after alter his minde , and not performe his oath , without the guilt of periurie : as if a childe beeing vnder age , doe binde himselfe by oath to marrie without his parents consent ; but comming to riper yeares , doth better consider of the matter , and subiects himselfe to his parents disposing , who marrie him to another . Now though he sinned in so swearing , yet he is not periured , because the oath was not a binding oath ; for a childe vnder yeares hath not power to take an oath . II. Point . That wee may yet better iudge of this sinne , wee must knowe that there be three kindes of periurie : First , when a man confirmeth by oath , that which he knowes , or thinkes to be otherwise ; as when hee takes an oath that a thing is true , which he knowes to bee false ; that a thing was thus , which hee knowes was otherwise . Secondly , Deceitfull swearing is periurie , when a man , either about things past , or to come , sweares contrarie to the true knowledge and purpose of his owne minde . Example of this wee haue in the Romish Priests , who both defend in writing , and practise in action , this deceitfull swearing ; for beeing brought before the Magistrate , and made to sweare to this demaund , or such like ; Whether they said Masse , or knewe where Masse was said at such a time ? They answer vpon their oathes , That they did not , or knewe not , ( though indeede they did ) which is according to their doctrine , That vnto dangerous Interrogatories a man may frame a safe meaning vnto himselfe , and sweare to it : as in the former instance , they sweare they knewe not where Masse was said , meaning , to reueale it to the Iudge . But this is flat periurie ; for their oath is giuen them to answer according to the meaning of the Magistrates demaund : and if a man might lawfully frame a meaning to himselfe , in swearing , hee might easily delude all truth , and so should not an oath for confirmation , be the ende of strife ; but the breeder thereof , through surmise of false meaning in him that sweareth . The third kind of periurie , is The breaking of a binding oath ; as when a man vpon his oath promiseth to doe a thing that is lawfull , and doth it not : yet this is not alwaies periurie ; as First , If God after the oath taken , make the thing promised , impossible to be done : as if a man sweare to make another his heire , of such and such lands ; now dwelling by the Sea side , the Sea breaks out , drownes all his land before he dieth ; Is this man periured , because he performed not his promise bound with an oath ? no verely ; for God made the thing impossible . Secondly , if a man be bound in conscience to breake his oath : Thus a Dauid swearing rashly to slaie Nabal , and his familie , was yet staied from so doing , by Abigals counsell , and brake his oath , and b gaue God thankes for it ; for indeed his oath was vnlawfull , beeing the bond of iniquitie , and the doing of it had beene the doubling of his sinne . Here it may well be demanded , whether those that are sworne to the Statutes and lawes of societies and incorporations be periured , if they breake the same ? Ans. The Statutes of incorporations bee of two sorts ; some are of the foundation of societies , without which the incorporation cannot stand , and these ( not beeing against the word of God ) cannot be broken without the guilt of periurie : others , are Statutes only of outward order and decencie ▪ as touching apparel , gesture , and such like : as in some incorporations the Statutes require , that euery man therein should weare the round cap : hereunto many are sworne , who alwaies weare it not : now ( though I say not that they are faultlesse altogether ) yet they are not periured ; because this Statute of order , binds not a man simply , but either to obedience , or to paie the mulct ; which if a man be content to paie , he satisfies the Statute , and benefits the societie , as much as if he kept the Statute . Hauing shewed what periurie is , with the kinds thereof ; let vs see whether we be free from it . After examinatiō it will appeare , that mens liues are full of periurie ; for where is much swearing vsually , there cannot but be much periurie : because they that sweare in their common talke , doe forget their oathes , as they doe their communication . But say we are cleare from periurie , yet are wee in danger of Gods heauie iudgements , for the breach of our vow in baptisme ; wherein wee promise to beleeue in God , & to serue him , forsaking the world , the flesh , and the diuell : now the breach of this vow , is as ill as periurie , for therfore may Baptisme be called a Sacrament , because of the oath and vow , which a Christian makes to God therein ; for the word Sacrament properly betokeneth the oath which a Souldier maketh to his Captaine for his fidelitie . The breaking of Iosua his oath vnto the Gibeonites , by Saul , c caused 3. years dearth , and was not satisfied , but with the blood of 7. of Sauls kindred . And d Zedekias periurie to the King of Babel , was one cause of the Lords fierce wrath against Ierusalem , and the Princes thereof . Now shall one mans periurie cause such iudgements ? and shal we not thinke , that among other sinnes , this our periurie vnto God , in breaking our vow in Baptisme , bringeth vpon vs Gods heauie wrath , by plague , famine , and vnseasonable weather ? Wherefore let the consideration hereof , perswade vs to repentance , and to a more conscionable care of performing our vow vnto God. III. Point . The grieuousnesse of this sinne of periurie , which here the Lord forbids , appeares by these three sinnes which are contained in it . First , the vttering , or maintaining of a lie . Secondly , the calling on God to be a witnesse vnto a lie ; wherein men doe , as much as in them lieth , set the diuell himselfe , the father of lies , in the roome of God , and so greatly robbe him of his honour and maiestie . Thirdly , in periurie a man praies for a curse vpon himselfe , wishing God to bee a witnesse of his speech , and a iudge to reuenge , if he sweare falsly ; so as herein a man is his owne vtter enemie , & as much as in him lieth , doth cast both bodie and soule to hell . Quest. Seeing this sinne of periurie is so great , whether may such a man be put to his oath , as is certainely thought will periure himselfe , if he be put to sweare ? I answer , men that put others to sweare , are either priuate persons , or publike Magistrates : a priuate man for his owne priuate cause , may not put such a man to his oath ; for hee should haue greater care of Gods glorie , and of the other mans soule , then of his priuate gaine : and therefore ought rather to depart from his temporall right , then suffer his brother so to dishonour God , and to hurt his owne soule . But if a Magistrate bee to put such a man to his oath , as is verely thought will periure himselfe , he may lawfully doe it ; but yet he is first , to aduertise the partie of the waight of an oath , and of the fearefull sin of periurie ; and then , if the order of Law and Iustice so require , he may minister an oath vnto him , leauing the euent to God : for the execution of iustice must not staie on mans misdemeanour , nor waite , till they make conscience of sinne ; for if it did , no common wealth could stand , no warre could bee made : Moses and the Leuites executed vengeance vpon the idolatrous Iewes , without waiting for their repentance ▪ But shall performe thine oathes vnto the Lord. These words are not set downe in any of Moses bookes , but are a collection from the former law of Moses , gathered by the Iewish Teachers ; which collection , though it be not expresly set downe , yet is it the very sense of the Law : for if a man cannot without periurie breake a lawfull binding oath , then that Law which forbiddeth periurie , bindeth man to performe all that he hath lawfully sworne vnto God. Here then in this collection of the Iewish Teachers , is set downe an excellent point , touching the straitnesse of the bond of an oath . In euery lawfull oath , there is a double bond ; First , it bindes one man to another , for the performing of the thing hee sweareth to doe . Secondly , it bindes a man vnto God , for he that sweareth , inuocates God as a witnesse , and a Iudge of the truth of his assertion ; and hee stands bound vnto God , till the thing sworne vnto , bee performed , if it bee lawfull and possible . And herein the Pharises are good Teachers , and from this their collection , we learne sundry points . First , that if a man take an oath , though hee were constrained thereto by feare , yet it must bee kept , if it bee of things lawfull and possible ; because in an oath a man stands bound vnto the Lord : as if a man sweare vnto a Thiefe , for the sauing of his life , that hee will bring him some money , or other bootie , of his owne goods ; this he is to performe , because the losse is but priuate ; but if hee were sworne further , not to detect the Thiefe , that were a bond of iniquitie , tending to the hurt of the common wealth : and therefore such an oath a man ought not to take ; and if he doe so sweare , yet he must not keepe it , but repent of his rash oath . Secondly , if a man be brought to sweare by error , beeing ouertaken by another , yet if it were of things lawfull , within his power , it must bee kept : so did Iosuah to the Gibeonites , and the breach thereof by e Saul was grieuously punished , as we shewed before . Thirdly , if a man sweare vnto a lawfull promise , and it fall out , that the keeping of his oath procure him great temporall losses ; yet the oath must be kept , because therein hee is bound vnto God : This Dauid noteth for a propertie of him that must rest in Gods holy mountaine , to keepe his promise whereto he is bound by an oath , though it turne to his owne hindrance , Psal. 15. 4. Fourthly , here wee may see , that the f doctrine and g practise of the Church of Rome is wicked and damnable : They teach , that the Bishop of Rome , by the power of the Keyes , may free a man in conscience from the bond of a lawefull oath : Indeede , if the bond were onely betweene man and man , it were something ; but beeing betweene God & man , he that will dispense therwith , must be aboue , or at least equall to God himselfe . The Pharisies doctrine was farre better , who taught that mens oathes must be performed vnto God , without dispensing therewith . And therefore our English Priests who before haue sworne to the Supremacie of this state , and now are reconciled to the Pope , are statly periured persons , and so to be held . But howsoeuer the Pharisies make this one good collection , yet they erre grossely , in their further meaning and expounding of this law : for when as God forbiddeth a man to forsweare himselfe , hence they gather ; first , that it was lawfull to sweare ordinarily in common talke , euen by the name of God , so that they sware truly , and did not forsweare themselues : that this was their meaning , will appeare in Christs answer . Secondly , hence they gathered , that the law spake nothing of indirect oathes : for they made two kinds of oathes : direct by the name of God , and indirect by the creatures . And as they held that a man might sweare directly by the name of God without sinne in common talke , so they taught , that swearing indirectly by the creatures , as by heauen , by the temple , the head , Altar , and such like , was nothing ; neither the breaking thereof was any periurie , as Math. 23. 16. And like vnto these Iewes are Popish teachers , who hold that men m 〈…〉 are not onely by the name of God , but by holy things , as by the ●●●●de , the Masse , Saints , and Angels , if they be not abused . vers . 34. But I say vnto you , sweare not at all , neither by heauen , for it is the throne of God , &c. Here Christ confuteth the false interpretation of the Iewish Teachers . And his answer is propounded , first , generally ; sweare not at all : then particularly in the words following to the 38. verse . The wordes of his generall answer are somewhat hard , and peruerted by many ; therefore that we may come to the true sense thereof , two points are to be considered . First , what it is to sweare : then , how farre forth Christ forbiddeth swearing . For the first , we shall best conceiue of an oath by the parts thereof . In an oath be two things : Confession , and Imprecation . Confession is threefold ; though for outward forme the words of an oath be few . 1. A man confesseth , that that which he sweareth is true in his conscience : 2. that God is a witnesse not onely of the outward action and speech , but also of his particular conscience : and 3. that God is an omnipotent Iudge of all , and of him that sweareth , able to iustifie him if he sweare truly , or otherwise to condemne him eternally if he sweare falsly . Imprecation , the second thing in an oath , is a prayer to God for two things ▪ First , that God would be a witnesse with him that sweareth , to testifie that he sweareth truly , and according to his conscience : so Paul did , Rom. 9. 1. I speake the truth in Christ , I lie not : my conscienc● bearing me witnesse in the holy Ghost . Secondly , a man praies , that God would become a Iudge to curse him with eternall wrath , if he swore falsely : so 2. Cor. 1. 23. I call God for a record vnto my soule : and the forme of swearing in old time , was the vsing of this imprecation : God doe so to me , and more also , if I doe not thus and thus . 2. king . 6. 31. We see what it is to sweare . Now we come to shew , how farre forth Christ forbiddeth swearing , in these words ; Sweare not at all . The Anabaptists gather hence that all swearing is forbidden , and so did some a Heretikes in the primitiue Church ; yea and b some of the auncient Fathers ( that otherwaies deserued well of the Church ) thought that the Lord in the olde Testament did onely permit swearing , as he did some other things that were euill , which he approoued not , and that now Christ did quite take away the same . But this opinion is false and erronious : for swearing is c commanded as a part of Gods worship : now if Christ should here forbid it , he should be against himselfe , condemning that which himselfe approoued . Againe , the Apostle Paul vsed it , as is plaine to be seene in the most of his Epistles : and Heb. 6. 16. An oath for confirmation , is called the ordinance of God , for the ending of all strife . Others ( as the Papists ) say , that Christ here sets down a counsell of perfection , not forbidding all swearing , but rather wishing that men could so liue in faith , loue , and truth , that there should be no vse of an oath . But this can not be true : for Christs wordes are not perswasiue , but prohibitorie , expressely forbidding swearing . And yet we must know , that Christs meaning is not here to forbid all swearing simply , but all swearing after the Iewish manner and custome ; that is , in common talke and communication , as is plaine in the last words of this answer , when he saith , Let your communication be yea , yea . For this is a Rule to be obserued in the interpretation of Scripture , that things generally spoken , must particularly be vnderstood , according to the circumstances of the present matter in hand : as when Paul saith , d he became all things to all men , if it should be taken generally , we might say , that with blasphemers he became a blasphemer , &c. but that speach must be restrained to the vse of things indifferent , in all which he yeilded to the weaknes of all , that he might winne some : and so here , Sweare not at all , must be restrained to the Iewish custome , which was to sweare by the name of God in their common talke , and by other creatures , both which Christ doth vtterly forbid . Here first , we learne that ordinarie swearing is vnlawfull , either by the name of God , or by other creatures . This is the common sinne of our age in all sorts and degrees : some sweare by their faith ; others by their troth , before God , by the crosse of the coyne ( hauing money in their hands , ) by the fire that is Gods angel ( as they vse to speake , ) others by bread , drinke , and looke how many occasions men haue offered vnto them , so many oathes haue they framed vnto themselues . Secondly , here is condemned all minsed oathes , as by my ●ay , maskins , and yea mary ; for the ground thereof was this Popish oath by Marie . Thirdly , here are condemned all grosse oathes by the parts of Christs bodie , as by his heart , blood , sides , and such like . Yet men haue their excuses for common swearing , as first that they sweare the truth , and nothing els . But the truth of their oath cannot dispense with the commandement of God , forbidding all swearing in ordinarie communication . Others that be more simple , say , they sweare by good things . But that makes their sinne the greater : for the goodnes of a thing , doth aggrauate the offence in the abuse thereof . Others say , that they can not be beleeued vpon their bare word : Answ. But Christs commaundement must not be broken , to winne credit to our speeches ; that credit is deare bought , which is got by pauning the soule to the deuill : God must be obeied for the matter of our communication , though no man will beleeue vs. Others , as Souldiers & yong gallants , vse to sweare to testifie their courage and gentrie ; these men shew that they loue the praise of men , more then the praise of God. But that will be found in the ende but sorie reputation , which is gained by transgression ; their glorie will be their shame , and their ende damnation , Philip. 3. 18. nay , their base minds and cowardlinesse are herein euident , that they glorie in their slauish bondage vnto sinne and Satan . These excuses will not free men from the guilt of condemnation at the day of iudgement : for common swearing is a shamefull taking of Gods name in vaine ; now the Lord hath said , that he will not hold them guiltles , that take his name in vaine . These therefore that haue this way offended , must betime repent of this impietie , and learne to feare the name of God , making conscience of an oath , and let their communication be yea , yea , and nay , nay , as Christ commandeth . The wicked fact of Iezabel couering bloodie impietie vnder hypocrisie , c in proclaiming a fast , when shee would haue Naboth slaine for blasphemie , shewes that the custome of those times was to haue publike humiliation for such sinnes , least the wrath of God should come vpon the land . And when good king Hezekias heard the grieuous blasphemie which Rabshak●h vttered against the Lord , d he fell to his prayers , and to humble himselfe before God : shall this good King doe this for an other mans blasphemie , and shall not we doe the like for our owne , but continue in swearing without all remorse ? Our common swearers are deuills incarnate , yea rather worse then the deuill himselfe , for the e deuills beleeue God and tremble ; but they teare God in pieces , and are neuer mooued . If men abuse earthly Princes in their name and titles , they are imprisoned , banished , or hanged , and that iustly : now shall this be done to them that impeach the dignities of mortall men ; and shall not Gods wrath be hot against that people , who liue in the continuall blasphemie of his name . Let vs therefore feare to open our mouthes in any kinde of common swearing , though it be by the basest creature that God hath made : for the least creature is better then we can be allowed to abuse by our oathes . Lastly , here is forbidden all cursing of our selues in our common talke , as when men say , If it be not so , I would I were hanged ; I would this bread might be my ba●e , and such like ; for euery imprecation is a part of an oath : as we may see in the oathes specified in Scripture : 1. Sam. 25. 22. So and more also , doe God to the enemies of Dauid , &c. and , 2. king . 6. 5. If I doe not so and so , then God doe so and so to me : now as we are not to sweare in our common talke , so neither ought we to s●e imprecation therein , for beeing part of an oath it ought not to be the matter of our common speech . Here two questions must be skanned : first , when may a man lawfully sweare , and when not ? for Christs speach forbidding ordinarie swearing , seemes to graunt , that there is a time wherein a man may lawfully take an oath . There be two times and cases wherein a man may lawfully take an oath . First , when the magistrate ministreth an oath vnto a man vpon a iust occasion : for the magistrate hath the power of God in this case , and therefore when he iustly requires it of man , then may he lawfully sweare . Secondly , when a man 's owne calling generall or particular , necessarily requires an oath ; and that is in foure cases : I. when the taking of an oath serueth to maintaine , procure , or winne vnto God any part of his glorie , or to preserue the same from disgrace . In this regard , Paul mooued with a godly zeale , vseth an oath in sundrie of his Epistles , for the confirmation of his doctrine , that the Churches to whome he writ might be stablished in the truth , and so glorifie God the more . II. When his oath serueth to maintaine or further his owne or others saluation , or preseruation in soule or bodie ; in this case a Paul calls God for a record vnto his soule , that he came not to Corinth to spare them . And Dauid , to further himselfe in the way of saluation , b bound himselfe by an oath that he would keepe Gods commandements . III. When the oath serues to confirme and stablish peace and societie betweene partie and partie , countrey and countrey , kingdome & kingdome . Thus did Abraham and Abimelech sweare each to other , Gen. 21. 23. and Iacob and Laban , Gen. 31. 53. and by vertue hereof doe subiects bind themselues by oath in allegiance to their Princes , and soldiers to their Gouernours . IV. When a man by oath and not otherwise , may either free himselfe from temporall losses , or procure to himselfe temporall benefits which be of great weight and moment : for an oath for confirmation is among men the ende of all strife : now we know that much strife and controuersie doth arise about worldly affaires . And in this regard a man by oath may lawfully purge himselfe of infamie and slander . In these foure cases , a man may lawfully sweare , not onely publikely before the Magistrate , but also priuately , so it be with due reuerence and good conscience . But in common talke , or on light occasion , a man cannot lawfully sweare , either by small or great oath , for that is to take the name of God in vaine . II. Quest. How must a man take an oath , when by iust occasion he is called to sweare ? Ans. To this question the Prophet Ieremie answereth , chap. 4. 2. Thou shalt sweare the Lord liueth , in truth , in iudgement , and in righteousnes : where three vertues are required in an holy manner of swearing . First , truth , and that respecteth two things , as well the matter whereto we sweare , for God may not be brought for a witnesse to a lie ; as also the minde of him that sweareth : for his oath must be according to his minde , without fraud or deceit , and with intent to performe that truly which he promises thereupon . Secondly , Iustice or righteousnes , which also respecteth two things ; first , the thing sworne to , that must be iust and lawfull and according to Gods word : secondly , the conscience of the swearer : for a man must not sweare for a trifle , though the thing be true , but either by the authoritie of the Magistrate , or vpon some necessarie cause of his lawfull calling : and against this vertue doe those sinne , that sweare vsually in their common talke , though the thing be true : for trifles and light matters are not a iust cause of an oath . Thirdly , iudgement as well of the oath , as of his owne person : for the oath ; he that sweareth rightly , ought to know the nature of an oath , and be able to iudge of the matter whereabout he sweareth , and also discerne rightly of the persons before whome , of time , place , and other circumstances . And for his owne person , a man that sweareth , ought to see in his conscience that he is fit to take an oath , and thereby to worship and glorifie God : for he that sweareth ought to haue his heart smitten with feare and awe towards God , as in all other parts of his worship : Deut. 10. 20. the feare of God , and swearing by his name , are ioyned together : and a prophane man that hath no feare of God in his heart ought not to sweare . And thus much of Christs general Answer , to their false interpretation . Neither by heauen , for it is the throne of God : v. 35. Nor yet by the earth , for it his footestoole : neither by Ierusalem , for it is the citie of the great King , &c. Here our Sauiour Christ commeth particularly to forbid swearing in foure seuerall kinds of oaths vsed among the Iewes , vnder which he includeth all indirect oathes by the creatures : and withall obserue , that he addeth seuerall reasons in prohibiting these seuerall kinds of indirect oathes ; as that a man must not sweare by heauen , because it is the throne of God , &c. Now as I take it , Christ doth not directly forbid swearing by the creatures in this place : for his intent is to forbid ordinarie swearing in common speach , whether it be by God , or by the creatures ; which here he nameth , because the Iewes counted them but light oathes . Yet here this point must needes be skanned , Whether it be lawfull at any time to sweare by the creatures . Sundrie Papists , and those of the best account both for learning and deuotion , make two kinde of oathes , in swearing by the creatures : First , when a man sweares by the creature , and puts it in the place of God , making it a Iudge and witnesse to his conscience of the truth of the thing whereof he sweareth : and this doe all condemne as wicked and vnlawfull , both Protestants and Papists . Secondly , when the creature is named , but yet the oath is directed to God in the minde of the swearer , vnder the name of the creature , as the creature is in relation to God a signe of his presence : and this kind of swearing is taken for lawfull , not onely of all Papists , but of many Protestant Diuines which be of good account in our age . Yet with reuerence to them all , I see no reason in the word of God , to warrant this kind of swearing by the creature , with direction to God in the minde of him that sweareth . Indeede a man may name the creature in his oath ( as Paul did , I call God to record to my conscience ) and yet sweare by God : for it is one thing to name the creature in swearing , and an other thing to sweare by the creature . Reasons against this forme of swearing by the creatures , are these . First , an oath is part of Gods worship , as hath before beene shewed : now euery part of Gods worship must be referred to God directly ; so we pray and giue thankes vnto God directly , and not in the creature , and so we ought to sweare ; but in indirect swearing by the creatures , the oath is directly referred to the creature , and indirectly vnto God , namely in the creature ; which is not lawfull . Secondly , a man must sweare a by him that is greater then himselfe , and therefore b God sware by himselfe because there was no greater to sweare by ; where it seemeth , the holy Ghost takes it for graunted , that there is no lawfull swearing by the creatures ; because they are not greater then man , and so there must be but one onely direct kind of swearing , by God himselfe . Thirdly , Deut. 6. 13. Thou shalt sweare by my name : there it seemeth he prescribeth such a forme of swearing ▪ wherein the name of God in some plaine manner is expressed ; but in indirect oathes , an other besides him that sweareth , cannot tell whether he sweare by God or not , because the oath is by the creature , and directed to God onely in the minde of him that sweareth . Fourthly , Math. 13. 16. He that sweareth by the Temple , sweareth by God : whence I gather , that an indirect oath is superfluous , because it is sufficient that a man sweare by God onely , and not by the creature also . By these reasons I haue beene mooued to dislike of indirect oathes : now let vs see what is said in the behalfe of them . First , it is saide , that c Ioseph a man commended for his faith , sware by the life of Pharaoh : therefore men may sweare by the creatures . Ans. It may be well expounded ; not to be an oath , but an asseueration to this effect , as surely as Pharaoh liueth : but say it is an oath , yet this fact prooueth not the lawfulnes of this kind of swearing : for no man is so good , but he may be tainted with the impieties of the place wherein he liueth , especially beeing so wicked a place as Pharaohs court was ▪ Second reason . 2. King. 2. 4. The Prophet Elisha sweareth by Eliah's soule . Ans. That place prooueth not the point in hand , for the question is of indirect oathes , where the name of God is concealed ; but in that place Gods name is prefixed , as the Lord liueth , and as thy soule liueth . Againe , that phrase may be taken for a solemne Asseueration onely , as it is well translated ; as the Lord liueth , and as thy soule liueth , I will not leaue thee . Reason . III. Canticl . 3. 5. There ( say they ) Christ himselfe sweareth by the creatures ; the Roes and the Hindes of the field , Answ. Those words are not an oath , but an admiration : for Christ chargeth the enemies of his Church not to trouble her ; and he confirmeth his charge by a testimonie from the bruit beasts , which may be done without an oath : for it is all one as if he had said , If you doe trouble my Church , the Roes and Hindes of the field shall be witnesses against you , because you doe that which they would not doe , if they had reason as you haue : now ▪ the creatures may be made witnesses vnto an Admiration : as Deut. 32. 1. Moses calleth heauen and earth to witnesse : and so doth the Lord , Isa. 1. 2. but when a man sweareth by a thing , the same is made a witnes to his conscience , which no creature can be . Reason IV. Paul ( say they ) sware by d their reioycing , which is a gift of God. Ans. Those words , are not an oath , but an obtestation , to testifie the constancie which he shewed in his ministerie , and they declared in the confession of their faith : now a testimonie may be drawne from a creature , as we shewed before . But ( say they ) the word there vsed , is a note of an oath . Ans. Not alwaies : for sometime it betokens an asseueration , as in other authors might be shewed : so that I take it , there ought not to be any indirect oathes wherein Gods name is concealed , and the creature sworne by made a pledge of Gods presence . Now I come to the reasons , for which Christ forbids these indirect oaths : the summe of them in generall is this , because Gods name , which must not be taken in vaine , is set in euery one of his creatures , euen in the least haire of a mans head , ( for therein a man may see the wisdome and power of God ) therefore we may not sweare in our common talke , no not by the least creature that God hath made . Hence we learne sundrie instructions . 1. That it is not lawfull to sweare by faith , troth , bread , drinke , and such like : for faith ( to insist in one ) is a gift of God , which beareth Gods name in it : for the matter of our faith is Christ , so as when we sweare by it , we sweare by Christ , whose name we may not take in vaine , and therefore may not sweare at all by any such oathes . Againe , God hath set his name on euery creature , he hath imprinted in them the signes of his power , wisdome , iustice , and mercie : Rom. 1. 20. The inuisible things of God are seene by his workes : and , Act. 14. 17. Raine from heauen , and fruitfull season , were witnesses vnto the Gentiles of Gods goodnes vnto them : which serueth first to condemne the world of great ingratitude : for we haue set before our eyes , we daily tast and handle the good creatures of God ; yet who beholds in them his wisdome , mercie , and goodnes , that thereby he might take occasion to praise his name ? for men are like to bruit beasts , who vse the benefit of the creatures , but yet neuer think on God the creator ; and like vnto the swine , who eateth vp the mast , but neuer looketh vp to the tree from whence it cōmeth ; yea , some are so shamelesse , that they denie God by their works , though not in word . Secondly , this teacheth vs carefully to meditate vpon the creatures of God , labouring therein to see Gods wisdome , iustice , mercy , and the rest of his attributes ; that hereby we may take occasion to praise his name : Psal. 139. 14. I will praise thee , for I am wonderfully and fearefully made : maruelous are thy works , and that my soule knoweth right wel : here the Prophet doth professe : First , that he did meditate on the creatures of God seriously ; then , that his meditation made him to feare and to be astonished : and thirdly , to praise God. Psal. 92. 5 , 6. Oh how glorious are thy workes ? therein importing , that he did meditate thereon : but the vnwise man ( saith he ) knoweth it not , and a foole doth not vnderstand this : where he sheweth , that it is a great point of folly to see Gods creatures , and not to behold the wonderful power and goodnes of God in them . Psal. 145. 5. I will meditate vpon all thy wondrous workes : and , v. 10. All thy works praise thee , O Lord. His example we should follow . And whereas Gods iudgements are among vs , we must labour in them to see Gods indignation against our sinnes , and his mercy in chastening vs for our amendment , that we might not be condēned with the world . Thirdly , if euery creature carie in it some stampe of Gods name , then what should the reasonable creature doe ? should not men much more beare Gods image ? yes verely , both in thought , will , affection , and action : we must therefore seeke to repaire in vs Gods image decaied in Adam : and aboue all things take heede , we carie not about vs the image of the deuill in any sinne : for if we doe , we are farre worse then the dumbe creatures . Fourthly , whereas euery creature beares about some part of Gods image , this serues to strippe the ignorant sort of their false plea ; who thinke God will hold them excused , because they are not booke learned : but they must know they deceiue themselues , for sith they are ignorant of the wisdome , mercie , iustice , and power of God , and of many other things in God , which the very vnreasonable creatures might haue taught them , if they had beheld the same , and meditated thereon : they may iustly feare , least these silly creatures stand vp in iudgement against them at the last day . And lastly , seeing God hath set his image in euery creature , we must labour to vse them all in an holy manner ; as meat , drinke , apparell , and such like : we must beware we abuse them not vnto our lusts any manner of way , for the abuse redounds vnto the Lord whose name they beare , and we know God will not hold him guiltlesse that taketh his name in vaine . Now I come more particularly to the seuerall reasons annexed to the seuerall prohibitions . The first particular prohibition is this , Thou shalt not sweare by heauen : and the reason followeth , for it is the throne of God. This reason is to be scanned . A Throne is a chaire of estate , wherein earthly Princes vse to sit in iudgement , and shew themselues in glorie and maiestie . Now heauen is not properly a Throne , but by resemblance ; because that God doth in heauen , and from heauen shew his glorie and maiestie vnto men . In heauen the Saints and Angels behold the vnspeakable glorie of God. And from heauen doth God shew his exceeding power , euen in spreading the heauens like a curtaine aboue the earth , in setting therein the Sunne , the moone and starres , most glorious creatures ; in giuing particular motions vnto thē : by sending raine from heauen with stormes , lightnings , and thunder . Againe , he sheweth his iustice from heauen , by powring downe his iudgements thence : As the c flood vpon the world of the vngodly , and fire and brimstone vpon Sodome and Gomorrah : as the Apostle saith , Rom. 1. 18. The wrath of God is reuealed from heauen , against all vngodlinesse and vnrighteousnesse of men . Againe , Gods mercie and goodnes is daily manifested from heauen , thence commeth euery good gift , Iam. 1. 17. yea , thence our Sauiour Christ descended for the worke of our redemption : thence also the holy Ghost descended in Christs baptisme ; and the Fathers voice was heard from thence , pointing out that lambe of God which taketh away the sinnes of the world : and thence shall Christ come againe in glorie at the last day , to be glorified in his Saints : all which doe magnifie vnto vs the glorie of this Throne . Is the Throne of God in heauen & not on earth ? thē must we learne to conceiue of God , as of an heauenly King : in the chapter following we are taught to call him our heauenly Father , v. 9. and therefore when we speake or think of God , or doe worship vnto him in praier or thāksgiuing , we must not conceiue of him in any carnall sort , but in an heauenly manner . The second commandement forbidding the representation of God in any similitudes , may teach vs , that we must not conceiue of God after any earthly or carnall manner . Indeede the Popish church approouing of the images of the Trinitie ( as before was shewed ) doe thereby teach the people to conceiue of God , as of an old man sitting in heauen , with a crowne vpon his head , because he is called d the Ancient of daies ; but all such carnall conceits of God are here forbidden . That we may then conceiue aright of God , two Rules must be remembred . First , we must not frame in our minds any image of God at all , as that he should be like vnto man , or any other creature : but we must conceiue of him both in his works , as our creator , gouernour , and preseruer ; and also in his properties , as most wise , most iust , holy , mercifull , and such like . Secondly , we must conceiue that God is one in substance , and three in person : we must not confound the persons , nor deuide the substance , but conceiue of one God in three persons ; and three persons in one and the same godhead . These two Rules beeing well obserued , wil keepe our hearts from those vaine conceits of God , which many frame to themselues when they thinke of him in their mindes . Secondly , seeing Gods throne is in heauen , therefore our conuersation must be there also : for where God is and his throne , there ought our hearts to be . Now we shall haue our conuersation in heauen by doing two things : first , by a continuall eleuation of our minds vnto heauen , morning and euening , and at all times when we haue occasion : 1. Thess. 4. 17. we are commanded to pray continually , and that we doe , so oft as in the duties of our ordinary calling , we desire in our hearts the blessing and assistance of God : for the sighs and grones of the soule , are praiers approoued before God : we must therefore lift vp our heart to God , as Dauid did , Psal. 25. 1. Secondly , we must set all our affections on God , and on heauenly things , as our loue , our ioy , and feare , yea our care must be of comming to heauen : for where can we be in a more happie place then before Gods throne in heauen , where God sets out his glorie and maiestie to his creature ? Thirdly , hence we may learne , to conceiue aright of the prouidence of God : for God sitting in his maiestie in heauen , and beeing infinite in wisdome , power , and greatnes , doth by a most carefull prouidence see , know , and gouerne all things that are done vpon the earth : this is notably set forth vnto vs , Psal. 11. 4. The Lords throne is in heauen , his e●●● wil cōsider , his eye lids wil try the children of men : the words are very significant , importing that God from heauen doth most narrowly see into all mens dealings and affaires : which teacheth vs , when we shall be in any distresse , either in bodie , minde , goods , or friends , to behaue our selues in an holy manner , for God sees our case : and therefore first we must make our moane vnto him , and humbly intreat for that grace and mercie at his hands whereof we stand in neede . Dauid maketh this a ground of much comfort in affliction : Psal. 102. 19 , 20. Out of heauen ( saith he ) did the Lord behold the earth , that he might heare the mourning of the prisoner , and deliuer the children of death . Lastly , this serueth to terrifie euery sinner : for the Lord sits in heauen with a piercing eye , beholding all thy doings whatsoeuer thou art ; and therefore when a man sinneth , though he may hide the same from men , yet the Lord sees him , and will reprooue him , and iudge him : let vs therefore make conscience of all sinne , and feare to not euill , either by thought , word , or deede , seeing we are euer before the Iudge that ●its vpon this throne . The second particular prohibition is , against swearing by the earth ; the reason is , because it is the Lords foot-stoole . The earth is the Lords footestoole , not properly , but by resemblance ; because as the footstoole is nothing in glorie to the throne , no more be those glimpses of glorie , which God shewes here on earth , comparable to that surpassing dignitie and glorie , wherein God manifests himselfe in heauen . Is the earth the Lords footstoole ? then is he not included in heauen , but is present also vpon the earth : God is not in one place alone , but he is euery where at one and the same time . Here then we haue a plaine proofe of Gods infinite greatnesse and omnipresence , in regard of his essence and godhead ; for Christ compares him to a king , who is of that bignesse that he fils heauen with his glorie ; and of that height , that the earth below is his footstoole , according as he saith , Ierem. 23. 24. I s●ll heauen and earth . This point Dauid prooues at large , Psal. 139. 7 , 8. Whither shall I goe from thy presence ? &c. shewing plainely , that there is no place , wherof it can be truely said , that God in essence is not there present . The consideration whereof teacheth vs , First , to vnderstand aright that saying of Paul , Act. 17. 28. In him we liue , mooue , and haue our beeing : we are not in God , as parts of God , for his essence is most simple ; & yet it is true we are in God , because his essence is euery where : it is in vs , forth of vs , and about vs , and beeing in vs , and about vs , giues vs liuing , beeing , and moouing . Secondly , this teacheth vs to conceiue aright of Gods holy prouidence ; to wit , that God in regard of his substance , is in euery place , giuing beeing , life , and moouing to all things that be , liue , and mooue , preseruing thē , & killing thē at his pleasure , & doing whosoeuer he wil. Thirdly , this consideration of Gods essentiall presence , serues to kindle in our hearts that feare of God , which is the ground of true obedience in all estates . If God shall laie vpon vs any affliction , either in body or minde , friends , or goods , let vs then consider the essentiall presence of God , laying that crosse vpon vs , and it will strike into our hearts a reuerent feare of God , and mooue vs to patience , meeknes ; & contentation ; yea , it wil cause vs to hūble our selues vnder his hand : for the cause why men flie not to God , by humbling themselues in their afflictions , is because they thinke God is farre off . Again , if in prosperity we consider Gods essentiall presence with vs , giuing vnto vs all good things , it will make vs thankefull ; so much we doe vnto man , when we bee in his presence that hath bestowed a fauour vpō vs , we readily addresse our selues to thankefulnes : and shall we not doe so to God ? In a word , this holy meditation of Gods presence , will make vs to humble our selues vnto God , and to rest contented with his good will and pleasure . Fourthly , if God in essence be present euery where , then it is needelesse to make choice of places in regard of holinesse , for the worshippe of God , for one place is no more neare to God then an other : which confutes the vanitie of Popish Pilgrimages to cheife places for religious worship : and it checketh also the blind opinion of many among vs , who thinke the Church is the onely place of praier and other parts of Gods worship ; whereupon they neuer regard to pray in their priuate houses . But God is in thee , and in thy house , as well as in the Church , and therefore thou maist lift vp pure hands vnto God in all places , and must pray at home , as wel as in the Church ( alwaies prouided that thou honour Gods ordinance in the publike assemblies . ) Fiftly , if God be euery where , then we must labour to haue hearts affected with this perswasion , that wheresoeuer we be , God is present with vs. This lesson God taught Abraham , Gen. 17. 1. Walke before me and be vpright : and this Enoch had learned long before , Gen. 5. 24. and therfore was reported of ▪ that he had pleased God , Heb. 11. 5. now where this perswasion taketh place , 〈◊〉 will strike the heart with a reuerend feare and awe towards God , making a man thus to reason ; God is present with me , how then should I doe this euill in his sight . Oh that this thought did run in our minds in the time of temptation , then by Gods grace we should feare to sinne , and endeauour to walke before God in all holy obedience , as his seruants haue done . Many are shamelesse in sinning , which comes from the want of this perswasion of Gods presence , which should strike this feare into their hearts , as we may see , Gen. 20 , 11. Psal. 10. 3. 4. 11. and 94. 6 , 7. Sixtly , this knowledge of Gods presence serues , to quiet and strengthen their hearts that are troubled with feare of the deuill : thus they must reason with themselues ; the Lord my God is present with me , both in power and essence , he can bind Satan , and he will keepe those that trust in him from the snare of the hunter , wherefore then should I be afraid ? Secondly , is the earth the Lords footestoole ? then while we liue here vpon the earth , our liues ought to be a daily practise of humiliation and repentance : when good subiects come before the chaire of estate , especially if the Prince be present , then they bowe their bodies , to testifie their loyall subiection vnto their Prince ; shall man doe this to man , and shall not we , whose dwelling is at the Lords footstoole , much more humble our selues ? When Dauids wrath was kindled against Nabal , Abigail Nabals wife , beeing wiser then her husband , went to meete Dauid with a present , and so soone as shee saw him , f shee light off her asse , and fell downe on her face , and bowed her selfe to the ground , and fell at his feete , and be sought him humbly to forget the trespasse , and to stay his hand from blood : so likewise when Iacob met his brother Esau , g he bowed himselfe seauen times , to mooue him to compassion towards him and his family : how much more then ought we to bowe our selues before the Lord , who haue ten thousand fold more deserued his wrath then Nabal did Dauids , or Iacob Esaus ? and besides , our humble walking before him at his footstoole here on earth , may giue vs assurance , that one day he will place vs on his throne in glorie in the heauens . But if we walke proudly before him in the practise of sinne , being at his footstoole , let vs know that he hath feete like vnto fierie brasse burning in a furnance , Revel . 1. 15. vnder which he will trample all his enemies , and make them his footestoole . Psal. 110. 1. The third inhibition , is from swearing by Ierusalem : the reason is , for it is the citie of the great King : that is , the citie of God , the king of kings : for God had chosen the Iewes to be his peculiar people , and Ierusalem for his holy citie , where he had his Temple , and sacrifices for his solemne worship . Now here obserue , that at this time the Temple was made a denne of theeues , and many of the Scribes and Iewish teachers were notable Heretikes , erring against the foundation of religion ; yea , the people were rebellious and wicked , as Steuen plainly telleth them , Act. 7. 51. and yet Christ here calleth Ierusalem the citie of God ; and so the people , Gods people ; though they for their parts had forsaken God. The reason hereof is this , because neither the Iewes , nor any other doe then presently cease to be the people of God , when they by sinne cut off themselues from God and forsake him ; but then doe they cease to be Gods people , when God forsakes them and cuts them off from him : like as in the state of matrimonie , when either man or wise commits adulterie , that partie breakes the bond of mariage , and as much as in him lieth cuts off himselfe from the other : but yet while the partie innocent retaines matrimoniall affection towards the partie offending , and giues not a Bill of diuorce , they still remaine man and wife . This appeares in these Iewes , whome neither Christ himselfe did then forsake , when they reiected him ( for he praied for them when they crucified him ) nor yet his Apostles , till they saw in them manifest signes of incurable obstinacie . Act. 13. 46. This point must be remēbred , as seruing to rectifie our iudgements touching the state of a Church or people , that haue many grieuous wants and faults among them , both for doctrine and manners : for though a people doe what in them lieth , to cut off themselues from God , yet till God cut them off from him , they cease not to be his people ; and therefore we must not iudge them to be no people of God , till we see that God hath cut them off . And to applie this to our owne Church : put case we had forsaken God , and had among vs all those abuses which some would fasten vpon vs , as making vs to be no church ; yet this prooues vs not to be no Church , neither ought we for all this to be so reputed : for though we haue deserued indeed that God should cut vs off , yet seeing he vouchsafeth vnto vs the doctrine of life , and the pledges of saluation , it cannot truly be said , that we are no Church . If it be said , that by this reason we will make the Church of Rome to be Gods Church , because they haue some signes of Gods fauour , as Baptisme and the word , though grieuously corrupted . Ans. Though I doubt not but God hath his companie in the middest of Poperie , yet if we vnderstand by the Church of Rome , a companie of men who professe and hold the Pope for their head , and imbrace the doctrine established by the Councell of Trent , then ( I say ) they are no Church : for Christ hath cut them off , and giuen them a Bill of diuorcement in his holy word , Revel . 18. 4. Come out of her my people . Hence also we are taught , to carie a charitable opinion of such particular persons , as goe on in sinne without remorse : for though they for their part haue forsaken God , yet we know not , whether God hath forsaken them ; he may in mercie call them to repentance , and therfore we must not rashly giue sentence of iudgement against them . Quest. But what if a man giue himselfe to the deuill by couenant , as many haue done , and doe daily , may we not then giue sentence against them , or they against themselues ? Ans. No verily : for though this case be most fearefull , yet they haue not absolute power ouer themselues : Manasses a king of Iuda had most wickedly forsaken God , and bound himselfe in league to the deuill ; but yet when he humbled himselfe beeing in affliction , and praied to God , he was receiued to mercie . Sauls case was fearefull , while b he made hauocke of the Church ; and yet the Lord conuerted him when he went to persecute . This must not embolden any to goe on in sinne , for the Lord will not be mercifull vnto such , Deu. 29. 19. Neither shalt thou sweare by thine head ▪ This is the last forme of swearing forbiddē by Christ ; the reason , because thou cāst not make one haire white or blacke : that is , thou shalt not sweare by thine head , because thou hast not power ouer thine owne head , thou a●t not able to make thine head ; nay , thou canst not make one haire of thine head : nay ( which is lesse ) thou canst not giue to any haire his naturall colour , by making it either white or blacke . Where obserue the honour giuen to God , not onely to make the haires of mans head , but euen to giue the naturall colour to euery one of them : man can not doe the least of these things . This teacheth vs , first , that there is a particular prouidence of God , whereby he disposeth of all things , euen of the least and basest things that be in the world : for what is more base then the haire of a mans head ? and what is lesse to be regarded then the colour thereof ? and yet the Lords prouidence reacheth hereunto . This is a matter of endlesse comfort to Gods children : for whē we are once perswaded of the particular prouidence of God ouer so base and light things , we shall easily be resolued that all things which befall vs in this life , whether in prosperitie or aduersitie , come by Gods speciall prouidence : which will mooue vs to a patient bearing of all miseries , and to contentment in euery estate , because it is the Lords sending ; yea , this will be a notable comfort in any affliction , to know that God is the author thereof . Secondly , hath not man power ouer the least creature , no not ouer the haire of his head ? then doubtlesse he may not lawfully sweare by any creature , though he haue relation to God therein : for if he might lawfully sweare by a creature , it were because he might present that creature vnto God , as a pledge of his presence , wherein he desires God to punish him , if he faile in his oath . This is graunted of those that defend this forme of swearing : but a man may not lay down any creature , as a pawne before God , and appoint the Lord to punish him therein ; because the creature is not in mans power , euery treature is the Lords , and we may not appoint him how he shall punish vs for our periurie . If it be saide , that the oath made by the creature , is a binding oath , which must be kept , for Christ calls it an oath , Math. 23. 20. and therfore a man may lawfully vse it . Ans. The reason is not good : for that oath bindeth and must be kept , because indirectly a man sweares by God , and so in substance it is an oath ; but yet the manner of it is vnlawfull , because an oath , beeing part of Gods worship , ought to be directed vnto God immediately : when an Infidel sweares by his false gods ( as c Laban did by the god of Nahor ) this is an oath , and it binds his conscience , because in his intent ●e sware by the true God ; and yet the forme of it is vnlawful , because he puts that in the roome of God , which is not good . Thirdly , is the haire of the head the creature of God , and the natural colour his workemanship ? then all abuse hereof must needs be vnlawfull : as first , the custome of those men or women , who beeing ashamed of Gods workemanship in their owne haire , doe beautifie their heads with bought haire , sometime of dead persons . This is an odious thing , & such persons take Gods name in vaine , as much as they which sweare by their head at euery word ; for be they what they will be , God in some sort hath set his owne name in the naturall colour of their haire , which none ought to be ashamed of . Secondly , the painting of faces , and colouring of the haire is another abuse of Gods name set therein . This practise was abhorred of the heathen , who in their writings haue branded Poppaea Neros wife , because shee vsed an oyntment made of Asses milke , to make her face faire and bright : what then shall we say of our ladies and gentlewomen , who paint their faces with Spanish white , and colour their haire ? These doubtlesse beleeue not Gods word , which preferreth the feare of God before fauour and beautie , Pro. 31. 30. But yet me thinkes they should bee ashamed to be followers of Iesabel , 2. King. 9. 30. Thirdly , the wearing of long haire is another abuse thereof , in the yonger sort ; it began indeed among the aged , but now it is become a tricke of youth , and is the badge of a proud heart : for how can they say they glorifie God therby , when the Apostle saith , It is a shame for a man to haue long haire . Well , sith God hath set his name therein , we must beware how we make it an instrument of sinne . If it be said , to weare long haire is our English fashion : I answer , It is not our auncient English fashion , but indeede it is a forraine tricke , and therefore as vnlawfull as forraine attire , which God condemnes , Zeph. 1. 8. Our auncient English fashion ( except it were among the aged ) was to weare short haire ; and in euery countrie , the most auncient and graue fashions ought to be followed ; not onely in the vse of the haire , but in apparel also , that therein men may shew the grace of their heart : for mans attire is Gods ordinance , borrowed from his creatures , wherin God hath set his name , and therefore we ought not to deface it , with the stampe of pride and vanitie ; but rather shew therein , that libertie and modestie , that may honour Gods name . Verse 37. Let your communication be yea , yea , and nay , nay ; for whatsoeuer is more commeth of euill . This verse containeth two parts : A rule for the framing of our speech in common talke ; and a Reason thereof . The Rule is this , Let your communication be yea yea , nay nay : where he sheweth , that though men may not sweare in their common talke , yet they may vse a simple affirmation , or negation to the thing they speake . This Rule is diuersly expounded ; some take it to respect the truth of our speech , as if Christ had said ; Whatsoeuer you affirme in speaking , affirme it truely , & whatsoeuer you denie in speaking , denie it truely . But by the circumstances of the place , it rather seemeth , that Christ here propoundeth a Rule for the very forme of our common talke , to this effect ; If you would affirme any thing in your ordinarie speech , let your affirmation bee yea ; and if you would denie any thing , let your negation or deniall bee no , and in your ordinarie communication say no more , though you bee vrged thereto . So must we take communication , for ordinarie common talke ; for in some cases it is lawfull to sweare , as hath beene shewed . First , by this Rule is condemned the adding of inuocations to our common affirmations or negations ; as O Lord , yea ; nay ▪ good God , and such like . In some cases , and at some times these may be vsed ; but in ordinarie and familiar communication , these inuocations are abuses of Gods name . An earthly Prince will not suffer his name to bee tossed in euery mans mouth ; & much lesse will the Lord , who herein is iealous of his glorie . Secondly , here note , that asseuerations may not be ordinarily vsed in common talke ; as verely yea , no in truth , and such like ; these are more then simple affirmations and negations , & therefore in common speech may not be vsed . Our Sauiour Christ , the patterne of pietie , neuer vsed them , but in waightie matters , which were carefully to be remembred ; and then he said , Verely verely , I say vnto you . Thirdly , here is condemned the vse of execrations , when we affirme or denie a thing in our common talke ; as to say , yea , or else I would I were dead , and such like . Fourthly , ordinarie swearing is here againe plainely forbidden , whether it be by the name of God , or by other creatures . Some to auoide swearing ( as they thinke ) in their common talke , for yea , and nay , vse to say , by yea , & by no : but herein they offend , for these phrases are oathes , as well as by faith , and by troth : and in a word , all speeches in common talke , added to confirme our speech , aboue yea , and nay , are abuses against this Rule of Christ , for ordinary communication . For whatsoeuer is more then these , that is , whatsoeuer exceedeth a simple affirmation or negation in common speech , comes of euill : that is , of the euill one , the diuel : so Chap. 6. 13. Deliuer vs from euill : that is , from the deuil , that euil one . This is a most excellent reason , to mooue men to put in practise this Rule ; for all abuses of oathes , asseuerations , inuocations , and deprecations , in common speech , are abuses of Gods name , and they come from the diuel , he is the schoolemaster that teacheth men to vse them . Quest. Whether doth euery temptation come from the diuel ? Answer . Euery temptation to euill , is of the diuell ; so much this Text prooueth : and Math. 4. 3. the diuel is called the Tempter , because hee giues himselfe to tempt all men , by all meanes , at all times . True it is , that some temptations come from our corrupt hearts , but yet the diuel hath an hand in them to further them . Quest. How can this be , seeing the diuel is but one , and can be but in one place at once ? Answ. There is indeede one head of wicked spirits , called Beelzebub , and the diuell , who hath innumerable wicked angels ministering vnto him , as may be gathered , Matth. 25. 41. where hell is said to be prepared for the diuell & his angels : and it is not vnlike , but they are moe in number , then all the men vpon the earth ; for where can any man bee in this life , but some wicked spirit will be ready to tempt him vnto sinne ? doth he not prouoke the filthie person to vncleannesse , and euery man to such sinne , whereunto he is most inclined ? And say the euill motions arise from our owne corruption , yet the diuels helpe is neuer wanting to bring it into action . This serueth to confute the follie of our common people , who neuer feare the diuell , but when hee appeares vnto them in some shape ; they thinke he is neuer neere them , but when they see him : but they must know , that the diuel by his wicked spirits , is alwaies about them day & night , and in all places ; and therefore they must learne more to feare his temptations , then his appearance ; for that is not so terrible to the sight , as his temptations are hurtfull to the soule . Secondly , this presence of the diuell with euery man , to tempt him at all times , must teach vs , to keepe straite watch against all sinne , and the occasions thereof : we are easily perswaded to watch against thieues that would depriue vs of our temporall goods , or naturall life ; now the diuel our spirituall enemie , is daily about vs , to seeke the ruine of our soules , and therefore wee must alwaies haue an eie to his temptations . And indeede , if wee would well consider his presence , and malice against vs , it would make vs watch & feare , lest he should take vs in his snare . But why is the diuel called the euill one ? Answ. By a kinde of excellencie of speech ; for these reasons : First , because he is euill in excesse , his sinnes are in the highest degree ; for it is like , his first sinne was directly against the holy ghost , which may be one reason , why God chose not angels , but men , on whom hee would shew mercie after their fall . Secondly , because he commits euil and wickednesse continually without ceasing , and therefore is compared to an a hunger-bitten Lyon , who goeth about continually seeking whom he may deuoure . The most wicked man that is , or euer was , will sometime doe good : b Pharaoh humbled himselfe , and confessed his sinnes to Moses , and c Saul desires to worship God with Samuel : Herod also heard Iohn Baptist d gladly , and did many things according to his Ministerie ; but the deuil herein differs from all wicked men , that he doth nothing but practise wickednesse , he is alwaies murthering , and neuer ceaseth to seeke mens destruction . Thirdly , because he practiseth sinnes of all sorts and degrees , in himselfe , and by his Ministers ; for the sinnes that be in the world , be all from him , either originally , or by furtherance . The vilest man that is , doth abstaine from sinne sometime , yea by nature he hateth some sinnes : the proud and prodigall man cannot abide couetousnesse ; and the drunkard may abhorre idolatrie ; but the deuil continually practiseth sinnes of all sorts , and therefore is iustly called the euill one . Here thē we may see a reason , why we are called the childrē of wrath , and of the deuil by nature : namely , because by nature we carrie in vs , & about vs , as liuely an image of the deuil in sin , as any childe doth of his naturall father . For first , in our corruption we are guiltie of Adams sin , in eating the forbidden fruit . Secondly , our nature is stained with originall sinne , which is ( not a practise ) but a proneness● vnto all manner of mischiefe and wickednesse , that is committed in the world . Seest thou a man kill his father , or mother , or betray his Master , as Iudas did to Christ , though it may be , thou abhorrest such sinnes , yet doubtlesse the seed thereof is in thee ; yea , if God in mercie did not keep vs from it , our corruption would carrie vs to the blasphemie against the Spirit . And thirdly , frō this naturall corruption , do arise innumerable euil thoughts , words , and deeds , in the course of our liues , in all which we beare the image of the deuil , till God bring vs to repentance ; and therefore iustly may we be called the children of wrath , and of the deuill by nature , hauing the same corruption in vs , that is in the deuil , though not in the same degree and manner . Hence we learne , First , to be ashamed and confounded in our selues , yea to hang downe our heads ; for what cause hath hee to be puffed vp with selfe loue , that is by nature in himselfe like to the deuil . Secondly , this teacheth vs aboue all things , to labour to haue the image of God renued in vs , in righteousnesse , and true holinesse , which was lost in Adam , that so the deuils image , in sinne and wickednes , may bee defaced . Thirdly , this must cause vs to make no account of any worldly thing , that pertaineth to vs ; but all our ioy must be in Christ , hee must bee our wisedome , and righteousnesse , our riches , and all things else , because by him we are renued , from the deuils likenesse to the image of God. Verse . 38. Ye haue heard that it hath beene said , an eie for an eie , and a tooth for a tooth , &c. Here Christ returnes to the commaundements of the second Table , intending to restore the same to their proper sense , and withall to confute the erroneous interpretation therof , giuen by the Iewish Teachers . And first , he commeth to a particular Iudiciall law of Moses , pertaining to the sixt commandement , touching the Requitall of like for like : in which , as in the former , he first sets downe the words of the law of Moses , but yet to be vnderstood , with the erroneous interpretation of the Scribes and Pharises , verse 38. Then , he giues the right sense of that law , and withall confuteth the false interpretation of the Iewish teachers , v. 39 , 40 , 41. For the first , the words of Moses law here set downe , An eie for an eie , and a tooth for a tooth , are written , Exod. 21. 24. whereto , as to the former , Christ prefixeth this preface , It hath beene said , thereby giuing vs to vnderstand , that he is about to lay downe the law of God in the false sense of the Iewish Teachers : for the better perceiuing whereof , we must obserue the true meaning of that law . An eie for an eie , and a tooth for a tooth : wherein the Lord requireth , requitall of like for like , not by euery priuate man , but by the publike Magistrate . As if a man did put out his neighbours eie , then the Magistrate should put out his ●ie ; and strike out his teeth , that strikes out his neighbours teeth : this appeares to be so , because reuenge is directly forbidden to euery priuate person , and plainely appropriated to the Iudge , Deut. 19. 18 , 19 , 21. But the Iewish Teachers expounded this law of priuate reuenge ; as though God had said to euery priuate man , If thy neighbour plucke out thine ●ie , plucke out his againe ; and if hee strike out thy tooth , strike thou out his tooth : this is the false interpretation of the Iewes . Quest. How could they so farre ouershoote themselues in so cleare a case , seeing in all the bookes of Moses , it is plainely referred to the Magistrate ? Ans. There may be two reasons giuen thereof ; First , it is a naturall opinion , that a man may reuenge himselfe in his owne cause priuately , and not waite for recompence of the Magistrate ; and answerable hereunto , there is a mightie strong desire of reuenge in euery mans heart by nature , when he is iniuried : now it is like , that these Iewes followed their corrupt nature , and headie affections , in the interpretation of this law . Againe , the Iewish people were mightily giuen to reuenge , by their naturall disposition , as may appeare by the law of the Cities of Refuge , and by mentioning of the Reuenger of blood : which plainely imports , that the Iewes would haue blood againe of him that shed blood , whersoeuer they met with him . Now the Iewish Teachers framed their doctrine to the common disposition and behauiour of their people , and so falsified the truth of God , as many times it fals out , that the common practise of men makes sinne to seeme no sinne . In the person of these Iewish Teachers , we may see the policie of the deuil , whose intent is , and hath beene in all ages , to ouerturne religion : and to this end , he endeauours to cause men to temper religion to their naturall disposition and common opinion in outward manners ; whereby he ouerturneth both religion and people . This appeares in other points among the Iewes , as well as in this case of reuenge : They were a people giuen much to couetousnesse , as may appeare by the law of toleration for taking vsury of strangers , and by their hardnesse of heart , so much reprooued by all the Prophets . Now the deuill perceiuing this to be their naturall disposition , makes Gods doctrine of saluation , seeme to them a doctrine of earthly benefits ; for hee caused them to dreame of an earthly king , for their Messias , and of an earthly flourishing kingdome vnder him . Thus also hath the deuill dealt with other heathen people : The Romans in Italie haue beene euer grosly addicted to superstition , sorcerie , and idolatrie , as heathen writers doe testifie . Now though God vouchsafed them his true Religion in the primitiue Church , yet the deuil perceiuing their naturall disposition to superstition , hath so tempered the truth of God among them , with a naturall and superstitious religion , that now they abound as much in idolatrie and superstition , as euer they did when they were heathen . The like malitious practise doth the deuil shew among the Protestants , where the Gospel is truely preached ; for though hee cannot ( as hee desires ) corrupt religion in the mouthes of the Teachers , yet hee weakens it greatly in the hearts of men , both Teachers and hearers , causing them so farre forth onely to receiue it , as it is sutable to their nature and disposition : but where it crosseth their humours , there to leaue it . Is not this euident ? for he that embraceth the truth with his heart , will frame his life according to it ; but generally the entertainment of religion is onely formall : for though men professe it , yet they liue in their sinnes , they make it to i●mpe with their naturall disposition , hauing indeede a shew of godlinesse , but they want the power thereof ; and so in them religion is vaine , Iam. 1. 26. Whereby we must be aduertised , to take heed of this policie of the deuil , and whereas he labours to transforme religion to mens dispositions , wee on the contrarie , must endeauour in all things to transforme our selues into religion , obeying that forme of doctrine , whereunto we are deliuered , Rom. 6. 17. Secondly , in these Scribes and Pharises we obserue the propertie of a bad Teacher ; namely , to transforme himselfe and his doctrine , to the custome and maners of the people , when as the people should be transformed into his doctrine and practise , according to godlinesse . Hereof the Lord admonisheth Ieremie , f Let them returne to thee , but returne not thou to thē : for it was the practise of the false prophets in his time , thus g to strengthen the hands of the wicked : and it is a common fault in many Teachers , that they frame themselues , both for doctrine & practise , to the custome and manners of the people : but this is the deuils policie , whereby he ouerthroweth religion , and destroyeth mens soules . Verse 39. But I say vnto you , resist not euill : but whosoeuer shall strike thee on thy right cheeke , turne to him the other also . In this and the three next verses , Christ confutes the false interpretation of this law . The summe of his answer stands in two points ; the first is an inhibition , resist not euill , which is explained by three examples in the words following . The second , is a cōmandement to requite good for euill , vers . 42. For the first , by euill is meant , the iniurie or wrong that is done to man ; or more properly , the euil one , that is , the euill man that doth the wrong . Resist not ] that is , rise not against the euill one , to requite like for like , according to the iniurie he hath done vnto thee ; so much the word signifieth . Now Christ forbiddeth not resisting by a lawfull defence , but by way of priuate reuenge ; for he speaketh to his Disciples , and to priuate men , saying , I say vnto you which heare , ( as Saint Luke hath it , Ch. 6. 27. ) Yet further to cleare this interpretation , wee must know , the Scripture mentioneth two kinds of reuenge , Publike , and Priuate : Publike reuenge , is when the Magistrate according to iustice , and the law of God , punisheth an euill person , that wrongeth his brother . Priuate reuenge , is when those that are no Magistrates , wil reuenge themselues on such as doe them wrong . The publike reuenge is allowed by Saint Paul , calling the Magistrate , h Gods minister , for the executing of reuenge vpon euill doers . Priuate reuenge , is forbidden by the same Apostle , i Reuenge not thy selfe . Now by this doctrine it is plaine , that our Sauiour Christ here forbidding reuenge , meaneth not publike , but priuate reuenge . First , here we see those men confuted , who thinke it vnlawfull for a Christian to be a Magistrate , to execute reuenge vpon malefactors by the sword , or to make warre against the common enemies : these men are deceiued , by mistaking this text , which forbiddeth onely priuate , & not publik reuenge . Secōdly , here we see , that al priuate reuenge is flatly condemned , as a sinne against the sixt commandement . This point must be remembred , because it is our naturall opinion , and our hearts desire to requite like for like in priuate cases , when wee are iniuried . Now that wee may see more into this sinne , we are to knowe that priuate reuenge is two-folde , Inward , and Outward ; Inward priuate reuenge , is a purpose in the heart , to doe a man an euill turne ; this is commonly called the bearing of a grudge , and it is here condemned . Outward reuenge , is when the spite of the heart comes into action , either by word or deede : by word , when a man giues out threatning speeches ; as that hee will sit on his skirt , or be euen with him , if it lie in his lot , and such like ; or vseth cursing speeches , as a plague take thee , a murraine or pestilence light vpon thee ; or raileth or chideth , calling another knaue , villaine , &c. By deede and action men shew outward reuenge , when they be at a word and a blowe , vsing to fight and to strike one another , by way of priuate reuenge . Hereto also we may referre an ordinarie bad practise of some Magistrates and Superiours , though ( it may be ) few thinke it to be a fault ; to wit , when the Magistrate doth aggrauate the punishment vpon a malefactour , for some priuate grudge he beareth to him , for then hee vseth priuate reuenge : as also when Parents or Masters correct their seruants and children in furie and rage ; for though they be publike persons in this regard , yet to giue correction in a chollericke moode , is to ease the heart by way of reuenge . Here then wee must learne , that wee may not requite euill for euill , in thought , word , or deede , to those that doe vs wrong , any manner of way , but must rather suffer iniurie , and referre the reuenge vnto God that iudgeth righteously . And because this dutie goes against our naturall disposition , I will vse some reasons to perswade our hearts to yeeld vnto it : First , the Apostle teacheth out of Deuteronomie , that k vengeance is the Lords : if then we shal priuately reuenge our selues , we rob God of his right , & so sinne against the first commandement . Secondly , in the next words he addeth , and I will repay saith the Lord : where God takes vpon him to be our debter in the case of iniustice , and therefore when we are wronged , wee must not be rash to reuenge our selues , but must waite with patience vpon the Lord , laying downe our iniurie at his feet ; for he will repaie in due time , to them that haue wronged vs. Thirdly , consider the examples of worthie men in this case ; for our Sauiour Christ neuer sought reuenge , but bare wrong patiently , committing all to him that iudgeth righteously , leauing vs an example to doe likewise , 1. Peter , 2. 10. Yea , when hee was cruelly and vniustly crucified , he praied for his persecutors , Luke 23. 34. Steuen also praied for them that stoned him , Act. 7. 16. and Dauid , though a King , would not suffer reuenge to be taken on Shime● that cursed him , 2. Sam. 19. 9 , 10. neither would hee euer touch Saul , who sought his life , though he had him l often in his hands : nay , m his heart smote him , for cutting off the lap of his coate : so farre was he from seeking reuenge . Fourthly , in the fift petition wee pray , Forgiue vs our sinnes , as we forgiue our trespasses : but if wee carrie grudging in our hearts , we praie God not to forgiue vs , but to condemne vs ; for we will not forgiue , but be reuenged on them that offend vs. Now this is a most fearefull case , that a man should pray for vengeance vpon himselfe . Fiftly , it is not meete in common reason , that the same partie should be the accuser and the Iudge ; and yet , if a man might reuenge himselfe , this should be so : and therefore , ●f wee would be Christs Disciples , we must arme our selues with patience , in suffering wrong , and referre reuenge to God that iudgeth righteously . Yet some will say , If we alwaies put vp and suffer wrong , wee shall neuer bee in quiet , but still be abused . Answer . Though in our own person we may not reuenge our selues , yet wee may craue the helpe of the Magistrate , either for the preuenting , or for the punishment of wrong done vnto vs ; for the Magistrate is Gods Liuetenant , to releeue the oppressed , and to execute vengeance on malefactours : thus did n Paul send to the chiefe Captaine , to preuent a conspiracie that the Iewes intended against him , and o appealed to Caesar , to auoyde the danger of the Iewes at Ierusalem : and yet when wrong is done vnto vs , wee must beare it patiently , without seeking priuate Reuenge , although the wrong were doubled or trebled vpon vs. Thirdly , our Sauiour Christ here calling the wrong doer an euill one , giueth vs to vnderstand , that it is the propertie of an euill man to doe wrong vnto others ; and this title is giuen to the wrong doer , to teach vs , that wee must suffer wrong patiently , though hee bee an euill man that offereth it vnto vs. It is the propertie of a good man to doe good continually , but to doe wrong is the marke of an euill man , who herein is like the deuill : which must teach vs , not to doe wrong to any one , in his bodie ; goods , or name , either by word or deede ; but rather applie our selues to doe all the good we can , to euery one within the compasse of our calling . Hereby wee shall see what our estate is , for if in our callings wee set our selues to hurt others , either by word or deede , wee are in the sight of God euil men : such are our vsurers , and extortioners , and all those that vse fraud and deceite in their callings . But if wee would shewe our selues to be good men , approoued of God in Christ , then wee must referre our bodies and soules , and all that wee haue , to the good of others . Although men by nature be like to p sauage beasts , as Lyons , Woolues , Cock ●trices , &c. whose propertie is , to deuoure and hurt other creatures ; yet when it pleaseth God to receiue them to mercie , and to place them in his kingdome , then they laie aside their cruell nature , and liue peaceably one with another ; for in all the Mountaine of Gods holinesse , none shall hurt or destroie , verse 9. It is a prophecie of Christs kingdome , that therein the sword and speare , which are weapons of warre , shall bee turned into scythes and mattocks , which are instruments of common good in time of peace ; whereby was signified , that when men are conuerted , and become true children vnto God , they laie aside all malice , and giue themselues to doe good , and become seruiceable vnto all for the good of all . This was notably verefied in Paul , who of a q persecuter became a preacher : yea , r he became all things to all men , that by all meanes hee might win some . And thus doing , we are like to our heauēly father , who doth good to all ; but if we giue our selues to wrong doing , we are euill ones , and herein like to the deuill himselfe . Fourthly , Christ here forbidding priuate reuenge , which is vnlawful , doth hereby establish that reuenge , which is lawfull and iust . Now lawfull reuenge ( to speake somewhat hereof ) is the worke of a iust and lawfull power , requiting euill for euill . This iust reuenge is two-folde , Diuine , and Humane ; Diuine reuenge , is the worke of Gods absolute power , taking vengeance vpon offenders : of the lawfulnesse of this reuenge in God , there is no question : onely this we must remember , that God executes this vengeance daiely , in the manifold miseries of this life ▪ and likewise in the iust condemnation of the impenitent after death . Indeed as a father he chasteneth his Church and children , for vengeance in Christ becomes nurturement ; but as a seuere iudge hee plagues the wicked , powring vengeance on them , both temporall and eternall . Humane reuenge is the ordinance of God , whereby men beeing therevnto called by God , doe execute vengeance in the name of God ; and it is twofold , extraordinarie , or ordinarie : Extraordinarie , when men are extraordinarily stirred vp by the spirit of God , to execute vengeance vpon offenders , in the name of God. Thus s P●i●e●as slew Zimri and Cosbie : and thus many of the Iudges of Israel , specially t Ehud & u Sampson , tooke reuenge vpon the enemies of Gods people : thus Elias the Prophet slew Baals priests , 1. King. 18. 40. and destroyed the two Captaines and their fifties , with fire from heauen , 2. King. 1. 10. 12. thus x Peter killed Ananias and Saphira : and Paul stro●ke Elimas with blindnesse . This kind of reueng is now rare , for wee are not to looke for extraordinarie instincts : we know Christ rebuked his z Disciples , for seeking to execute this extraordinarie reuenge vpon the Samaritans ; and therefore when we haue a conceit hereof in our selues , wee may iustly suspect what spirit it is that mooueth vs. Ordinarie reuenge , is that which men ordinarily put in execution , in the Church and common wealth , according to Gods will , beeing thereto called by God : & it is twofold , Lesser , or Soueraigne . Lesser reuenge , is the inflicting of lawfull correction vpon offenders , in word or deede , not reaching to the case of life and death ; this kinde of reuenge is committed to parents ouer their children , and masters ouer their seruants , to schoolemasters ouer their schollers , and Tutors ouer their pupils . Soueraigne reuenge , is that whereby the Magistrate may lawfully punish men according to their offences , in bodie , goods , or life it selfe ; this I call soueraigne , not simply , but because it is the highest that agreeth vnto man , beeing of life and death . This reuenge is executed partly in peace , and partly in warre ; In peace , by the confiscation of goods , by imprisonment , banishment , and ( if the offence deserue it ) by taking away of life , for the good of the state publike . In time of warre , when as ( not for euery case ) but for the iust repelling or requiting of wrongs , warre is made against the enemies of the state . Now though it belong to the Magistrate only , to execute publike reuenge , yet euery priuate man may haue the benefit hereof , & may vpon iust causes vse the Magistrates helpe for his reuenge : as first , if his cause be waightie wherein he is wronged : 2. if it be necessarie : & 3. if it be for his iust defence , for the common good , & the punishment of the offender ; and the Magistrate in these cases may lawfully , nay he must put in executiō , reuenge for priuate men : for without this , neither church , nor cōmon wealth , nor any society could stand . Thus we see what iust reuenge is ; now considering it is the ordinance of God , this must admonish vs to eschewe all outward offences , that we may so escape the iust reuenge of the Magistrate ; and also to make conscience of all sinnes , that so we may auoide the vengeance of God. And thus much of the generall rule . Now because this generall rule might seeme to bee hard , therefore Christ explaines the same in 3. particular examples , wherein hee shewes how men are to behaue themselues when they are wronged . The first example is in these words , Whosoeuer shall smi●e thee on the right cheeke , turne to him the other also : vnder which , are comprehended all iniuries done to mens bodies , not onely by blowes & words , but also in the contempt of their persons , signified by striking on the right cheeke : for vsually men strike with the right hand , which directly should light on the left cheeke , and if the right cheeke be smitten it is commonly with the backe of the hand , which is a blow with contempt : now , say a man is abused in his bodie , euen by blows of contempt , yet he must not reuenge himselfe , but turne the other cheek also : ] which words must not simply be vnderstood , but by comparison , thus ; rather then thou reuenge thy selfe , and resist the euill one that hath stricken thee on the right cheek , turne to him the other : for this particular example comprehendeth in it the generall rule of not resisting euill by priuate reuenge : and that it may not simply be taken may herby appeare : first , because Christ should then command the sufferer , to giue further occasion of wrong doing to the euill man , which is not his meaning : againe , Christ himselfe who gaue this rule , did not so practise it , when he was smitten by the seruant of the high Priest. Ioh. 18. 22 , 23. First , by this example Christ condemneth the common practise of chalenging the field for personall wrongs , and of taking that chalenge when it is giuen ; as also the fighting the single combate ▪ for Christ teacheth , that a man must take many wrongs , before he seek to reuenge himselfe by any such course : if it be saide , it is a disgrace to refuse a chalenge ; we must know , that true grace and credit standeth in yeilding obedience vnto God , and not in sinning against him for the sauing of our reputation with men . Secondly , the common practise of fighting and quarelling , is here condemned : many hold it vnlawfull to giue the first blow , but yet if an other strike them , then they thinke they may strike againe : but this Christ here condemnes , and his owne example is against it : for when he was smitten before the high Priest , he a smote not againe : when Paul b was smitten , he onely defended himselfe in word , but smote not againe . And Christ checketh Peter for taking the sword , to resist the officers that apprehended him in the garden ; indeede he permitted his Disciples to weare weapons , yet not for reuenge , but for their iust defense onely . Thirdly , Christ here condemneth their opinion , that make it a matter of praise for a man that he will not turne his face from any man. It is indeede the praise of the Magistrate to be couragious , and not to feare the face of man. But yet a priuate man , be he neuer so strong , ought to turne his face from the aduersarie , vnlesse it be in the case of his necessarie defence : for a man must suffer double or treble wrong , rather then defend himselfe . If any shall thinke this to be a great disgrace , still he must remember , that our chiefest honour consisteth in approouing our selues vnto God , by obeying his wil , who here commandeth vs rather to turne our backs and flie , then to resist in our own reuenge . Question . But what if a man be assaulted , either on the high way , or in his house , may he not then resist to saue his life , and his goods ? Answer . In such a case he may doe two things : First , hee may to the vttermost of his power , defend himselfe and his goods ; for this Text speaketh not against defence , but against reuenge . Secondly , if a man can see no way to escape , either by flight , or calling for helpe of the Magistrate , then he is to stand so farre in his owne defence , that hee is rather to kill then be killed ; for in this case , God puts the sword into a priuate mans hand , and makes him a Magistrate , to execute reuenge vpon his aduersarie : and thus might a man lawfully kill a thiefe in the night without the guilt of blood , Exod. 22. 2. Fourthly , hence obserue , that no priuate man may lawfully kill a Prince , though he should tyrannically destroy both Church & commō wealth ; for this Rule must square the actions of priuate men , they must rather beare double and treble wrong , then by way of priuate reuenge resist the euill one . The reuenge of euill Magistrates must be referred to God , to whom it iustly belongeth , as Dauid did , 1. Sam. 26. 10. and Psal. 43. 1. Lastly , in this first example of particular iniurie , we may see one propertie of an euill man ; namely , to be giuen to fighting , quarrelling , and contending : such a one may thinke himselfe a goodly fellow , but yet he that vseth his strength to ordinarie quarrelling , and wrong doing to others , is here made an euill one , by the sentence of our Sauiour Christ : and therefore such as excell in strength , if they would be approoued of Christ , must make conscience of quarrelling and fighting , and offer violence to no man. Verse 40. And if any man will sue thee at the law , and take away thy coat , let him haue thy cloake also . Here Christ propoūds the second example of wrong done vnto mē , wherein he forbids the party wronged to reuenge himselfe ; to wit , being iniuried in his goods , either priuatly , or vnder colour of law , for both these may here well be vnderstood . By coate properly is meant the inner garment ; & by cloake the outward : but here the words are not so strictly to be takē , but indifferently for any diuers garments ; for in Luke they are thus set downe , And him that would take away thy cloake , forbid not to take thy coate also . And Christs meaning is this ; If one vniustly contend with thee , to take from thee one garment , let him haue another also , whether coate , or cloake , or such like thing . And yet this commandement is not simply , but comparatiuely to bee vnderstood ; to wit , rather then a man should seeke priuate reuenge , he must not onely suffer the losse of one garment , but of moe , and so of other temporall goods . Out of this example , wee may learne these Instructions ; First , that Christians must be quiet and patient , and not giuen to contend , whether it be priuately , or openly by suite at the law . This contention Paul reprooued in the Corinthians , 1. Cor. 3. 3. and chargeth the Philippians , that nothing be done among them by contention , Philip. 2. 3. which is a notable rule ; for though men be at difference , yet there ought to be no contentions either in word or deede , all things ought to bee done in loue , and so strife shall cease : that wrangling spirit is not of God , wherby men striue to put downe others in words : when a man hath spoken his minde , hee ought to cease , for multiplying of words is against Christian ciuilitie , and euery where condemned in the holy Scripture . Secondly , here is condemned , not the lawfull , but the common vse of lawing , whereby men for euery trisle will trouble the Courts . This argues a contentious spirit , and a minde that is giuen to reuenge , which beseemeth not Christians , as Paul sheweth , 1. Cor. 6. 1 , 2 , 5 , 6. and yet it is the common practise in these our daies , from whence come such vnchristian speeches as this , I will be reuenged on him , or else I will spend all that I haue . But the truth is , that rather then a man should goe thus to law , he ought to suffer a double and treble losse . Thirdly , here Christ teacheth , that in all our dealings we must haue a principall regard vnto charitie , and rather seeke to maintaine this grace in our hearts , then our outward worldly goods . Fourthly , we are here taught to preferre our owne peace and quietnesse , before our temporall goods ; yet not simply , but in this respect , that hereby wee may haue fitter time with quietnesse to imploy our selues in the worship of God , and to edifie our selues in holinesse and pietie : this dutie concerneth them especially , which haue much dealing in the world , and thereupon many occasions of anger and vexation , for such vnruly passions make a man vnfit for Gods seruice ; it is the meeke and lowly heart that receiues the blessing from the Lord , Matthew , 11. 29. Lastly , in this example is set downe vnto vs , a second propertie of euil men ; namely , to be giuen to wrong their brethren in their goods , either priuately , or vnder colour of law ; such a one was Zacheus before his calling , when he gathered tribute and custome for the Romane Emperour , he vsed a forged cauillation , for his own ▪ gaine : and these our daies abound with those that eurich themselues by pilling and polling of their brethren ; but all such are vniust and euill persons , by the iudgment of our Sauiour Christ. Verse 41. And whosoeuer will compell thee to goe a mile , goe with him twaine . Here Christ propounds the third example of wrong doing , by Superiours towards their inferiours , wherein the partie wronged is likewise forbidden to make resistance by way of priuate reuenge . For the vnderstanding whereof , wee must knowe , that as in this our common wealth we haue Post — masters , so in other countries , especially in Persia , there were the like officers , who by authoritie frō their Kings or Emperours , might take mens cattel , nay men themselues , and vse them for trauell & carriage , at their pleasure : and it is like , the Iewes had got this custome among them after their captiuitie , as may in part appeare , by their b cōpelling Simon of Syrene to beare Christs crosse when they met him . Now Christ speakes here of the abuse of this authoritie ; saying , That if a mā compell thee wrongfully , vnder colour of the Magistrates authoritie , to go with him one mile , goe with him twaine : that is , ●ather then by resisting thou shouldest reuenge thy selfe , goe with him two miles : whence hee giues to all inferiours a commandement , to beare patiently the wrongs that are done vnto them by their Superiours , and rather to suffer a double wrong , then seeke to reuenge themselues by priuate resistance . Here then we see a iust ground of ●eproofe of inferiours for sundrie practises of impatience towards their superiours ; as first , when a man is attached by an Officer , to make violent resistance . This practise swarueth from the Rule of Christ , for say thou art attached wrongfully , yet thou oughtest to acknowledge Gods ordinance in Magistracie , and to obey the same , without offering priuate reuenge . Secondly , it often falls out , that Land-lords , and men of wealth , oppresse the poore , by inclosing of common lands , and such like ; now hereupon the poorer sort vse to raile against them , and to curse them : but this practise is also here forbidden by our Sauiour Christ ; for albeit the rich men sin grieuously in oppressing the poore , yet the poore must suffer rather a double or treble wrong , then by cursing speeches seeke priuate reuenge . Againe , in this example we may see a third kinde of wicked men ; to wit , all such as beeing superiouts , doe wrong and violence to their inferiours , as cruel Magistrates , oppressing Land-lords , cauelling officers , vsurers , & such like : these are here called euill ones by our Sauiour Christ , and therefore they must learne to shew mercie , and leaue off wrong & violēce , if they look to escape to be iudged as euil ones at the last day . Thus we see the three particular examples of wrongs , wherein men may not reuenge themselues priuately . Now from them all ioyntly considered , we may note two points ; First , that the calling of a Christian is a state of suffering , 1. Pet. 2. 20 , 21. If ye take it patiently when yee suffer wrong for well-doing , this is praise worthie , for yee are hereunto called : & therefore if wee would declare our selues to bee the true members of Christ , wee must shew forth patience in bearing wrongs , without seeking reuenge . This was Christs lesson to his Disciples , for hauing tolde them of afflictions to come , hee bids them to c possesse their soules with patience : so when the spirit of God sets downe the afflictions of the Church , he addes this as an Item , d here is the patience of the Saints . We therefore must labour to repell all malice and rancour when we suffer vniustly , remembring this rule of Christ , that rather then wee offer priuate reuenge , we must suffer the doubling and trebling of the wrong . It is true indeed , this is hard for flesh and blood to doe ; but if wee bee but flesh , that is , naturall men , why doe we professe our selues to be Christians ? for he that hath not the spirit of God , is none of his , Rom. 8. 9. And if we be in the spirit , wee must obey the motions thereof , and learne of Christ who was meeke and humble , and following him wee shall finde rest for our soules . Secondly , when Christ sets downe these three examples of suffering wrong , he applies himselfe to the present outward estate of the Iewes , which was this ; For one man to suffer wrong of another in his bodie , and in his goods , and yet to rest contented , without reliefe or amends : Now the cause of this their miserable condition , was their seruitude to the Romane Emperour , who a little before Christs comming , had remooued the Scepter from Iuda , & made Iuda a Prouince tributarie vnto Rome , so as they were ruled not by a Prince of their owne , but by a forraine enemies Deputies . In this estate we may see the miserable condition of any people that are in bondage to a forraine enemie , their liues are euery way miserable ; for besides their personall bondage , they are constrained to suffer losses and wrongs , in goods , and in their names , without all remedie or reliefe . The consideratiō hereof must teach vs , First , to be heartily thākfull vnto God , for the happie outward peace , which with the Gospel of Gods grace we now enioy vnder our dread Soueraigne , being free from subiection vnto any forraine power . Secondly , to praie earnestly vnto the Lord , for the good estate , life , and health of our Prince , by whom vnder God , we enioy such ioy and prosperitie ; as also for the continuance of Gods holy hand of protection to preserue the whole land against all forraine power whatsoeuer . Thirdly , to repent vnfainedly of all our sinnes , that so we turning vnto God from them , he may continue vnto vs those happy daies of peace , wherein we haue freedome from subiection to forraine tyrannie : for our sinnes are our greatest foes , they lay open the ports of our lands , and the gates of our cities to the spoyling enemie ; they will put downe our strong walls , and take away the strength of our armed men : no enemies can doe vs so much harme as our owne sinnes : and therefore we must humble our selues for them , and if we haue not repented , now we must beginne ; and if we haue begunne , we must proceede and renew the same more and more . If we had felt the miserie of subiection to foraine power , as these Iewes now did , it would touch vs : and therefore before these euills come vpon vs , let vs meete our God by true repentance , that so he may keepe from vs this fierce wrath . vers . 42. Giue to him that asketh : and from him that would borrow of thee , turne not away . Christ hauing forbidden priuate reuenge , doth here command the requitall of good for euill , in two particular examples of well-doing , taken from giuing and lending : by both which , though not expressely , yet in sense and meaning Christ would teach his hearers thus much : Let the man be what he will , doe thou good vnto him for euill . For the first , Giue to him that asketh , &c. These words must not be taken simply , but in this sense : Giue to him that asketh on a iust cause beeing poore , though be cannot requite thee againe , nay , though he had done thee wrong , and were thine enemie . This exposition is plaine , Luk. 6. for hauing set downe his commandement for giuing , v. 30. he renders this reason thereof in effect ; because they cannot requite thee againe , v. 33. which plainely imports that it must be to the poore . Here now first obserue , the forme of Christs words , they are commanding , Giue to him , &c. whence I gather that a man is bound in conscience vpon paine of death to giue Almes , and releefe , Matth. 25. 41 , 42. Christ adiudgeth some to hell for the neglect of this dutie : now there could be no such course , if there were no commandement that did bind their conscience to doe that , for want whereof they are condemned . Againe , in the sixt commandement , we are bound to doe all duties that may preserue our neighbours life , of which sort is giuing releefe vnto the poore , without which they cannot liue . If it be saide , that a Daniel made Almes deedes no commandement , but a matter of counsell vnto Nebuchadnezzar : I answer , that things commaunded may be propounded by way of counsell : so doth Christ to the Church of Laodicea , b I counsell thee to buie of me gold , &c. Againe , Daniel vsed this forme of speech to the King , Let my counsell be pretious vnto thee ; not because it was no commandement , but because he would so temper his speech , that it might better take place in the stout heart of this proud king . And when as Paul ( 2. Cor. 8. 8. ) speaking of Almes saith , he speaketh not by commandement , it is to be vnderstood not simply of Almes ▪ giuing , but of th● measure thereof , as the former verse doth plainly shew . Here then wee see those men confuted which say , they may doe with their owne what they will : this is not so , for mens goods are not their owne simply , but Gods also ; and they indeede are but the Lords stewards to dispose of them as he commands : now his will is , that part thereof should be giuen to them which want . Secondly , we see here also that those men sinne grieuously who are so couetous , that they will giue nothing to the poore ; sell they will , and lend also , vpon a good pawne , for their owne aduantage : but by free gift they will part with nothing . These are miserable persons , who doe what they can to condemne themselues : for Gods commandement binds men in conscience to giue vnto the poore , and that freely . Yet here we must know , that not onely they who giue f●eely doe a worke of mercie ; but also they who lend and sell , when as their lending and selling will as much profit the poore as giuing : this in effect is almes deedes here also commanded : and therefore is Ioseph commended , not onely for giuing , but for selling corne to the Egyptians and others in the time of dearth . Thirdly , this beeing a commandement binding conscience , must stirre vs vp to doe all good duties of releefe with cheerefulnes , that so meete and decent prouision for the poore may not onely be begunne , but also continued : for it is acceptable vnto God. A second point here to be obserued is , what kind of commandement this is ; Giue to him that asketh . Gods commandements be of two sorts , Affirmatiue and Negatiue ; and in the Morall law the one is alwaies comprehended in the other : now this commandement is affirmatiue , which must be noted , because negatiue precepts lay a straighter bonde vpon the conscience then the affirmatiue : and therefore are the precepts of the Morall law for the most part propounded negatiuely : for the negatiue precept binds a man to obedience alwaies , and to all and euery time ; as when God saith , Thou shalt not kill , a man is neuer exempted from obedience hereunto : but an affirmatiue commandement , though it binde alwaies , yet not to all times , as this of Christ for giuing almes , it binds not all men , but onely those that are inabled to giue ; nor yet the rich to all times , but then onely when iust occasion of giuing is offered : and the same may be said of euery affirmatiue commandement , as of keeping an holy rest vnto the Lord , it bindes a man for euer , but not at all times , onely for the seauenth day , and such like . Yet further to lay open this commandement touching Almes , we will herein handle eight points : I. who is to giue : II. what is to be giuen : III. to whome we must giue : IV. in what order : V. how much : VI. in what place : VII . at what time : VIII . in what manner we must giue . For the first : the person that is to giue , is not euery one , but such as God hath set apart for this dutie : for , Matth. 25. 42 , 43. some are there made to receiue , as the hungrie , thirstie , naked , sicke , &c. and others are made fit to giue clothing , foode , comfort , and such like . And S. Iohn telleth vs who is made fit to giue , namely , c he that hath the goods of this world : not onely he that hath abundance , but euen he that hath but a small portion of worldly goods : and therefore the theefe that stole for want , is forbidden to steale , and commanded to labour , d that he may haue to giue to him that wanteth : and the poore widow is commended of Christ , that e of her penurie gaue to the treasurie but two mites . Now in a giuer there must be two things : first , a right vnto the goods he giueth : for a man may not giue that which is not his owne : secondly , a present full proprietie in the things he giueth , ( vnlesse it be in the case of necessitie : ) and by this are children and seruants excluded from giuing , vnlesse they haue some things of their owne , or doe it by command . Quest. Whether may the wife giue releefe vnto the poore , without her husbands consent ? An auncient answer is this , that many wiues in giuing are Abigails in regard of their husbands , who are like vnto Nabal ; and therefore may giue : and yet some other auncient Diuines adde this , that the wife cannot giue , where all consent of her husband is wanting , because both shee and all her possessions belong vnto him principally : yet here we are to know , that there is a double consent of the husband , expressed in open words , whereupon there is no question , but the wife may lawfully giue : and secret , which is threefold ; first , when the husband doth not dissent ; secondly , when he giues consent generally , as when he allows her to giue , but names not any particular ; thirdly , when the wife hath a probable coniecture and presumption , that if her husband doe know , he would allow of her giuing . And in these cases of secret consent , the wife may also giue : but if shee haue not his consent any of these waies , shee may not lawfully giue , vnlesse in these cases : 1. that shee hath something priuate of her owne , either by exception before , or by graunt after mariage : 2. that her giuing serues to preserue the life or good estate of her husband and family , as Abigails did when shee gaue to Dauid : 3. that the necessitie of the receiuer requires present releefe , for extreame necessitie dispenseth with proprietie . II. Point . What is to be giuen ? namely , Almes . Here two questions are to be skanned : I. what is almes : II. whereof almes are to be raised . For the first , Almes is a free gift , tending to preserue the temporall life of our neighbour : first , I call it a gift , vnderstanding it largely , because forgiuing to them that are not able to pay , is an almes deede . Secondly , I say free , to distinguish it from subsidies to Princes , and Tenthes-giuing for the stipende of the Minister , and such like . These are gifts , but not free gifts : for the people receiue protection from the Magistrate for their subsidies , and instruction from the Minister for their Tenthes . Thirdly , I say , the ende of Almes is to preserue temporall life ; to distinguish it from spirituall gifts , which concerne the soule : the Papists make all workes of mercie , whether they concerne the bodie or soule , to be almes ; but almes properly , are gifts that tende to preserue this naturall temporall life . II. Question . Whereof are almes to be raised ? Ans. First , of our owne goods : for a man ought not to giue that which is an other mans : and therefore those that owe more then they are worth , cannot giue almes , but are rather fit to receiue , for all that they haue in right and conscience belongs to some others . Secondly , our Almes must be of our first fruits : things holesome and good , and such as are fit for the person releeued . They must not be the refuse of our goods , which we know not else what to doe with : Nehem. 8. 10. Part of the fatte , and of the sweete must be sent to them , for whome none is prouided . Thirdly , Almes must be of goods lawfully gotten : for euill gotten goods must be restored , either to the owner ( if he be knowne ) or to some of his kinred , or to the Magistrate : which shewes , that the Vsurer ought rather to restore , then to giue almes of his gaine for vsurie . Fourthly , our Almes must be giuen of our owne , with difference and discretion : euery mans goods for the most part may be distinguished into foure degrees : first , some are necessarie to preserue life , without which a man and his family cannot liue : secondly , some are necessary to a mans estate , as those goods by which a man putteth in practise the duties of his calling , such are bookes vnto the Student , and tooles vnto the trades man : a third sort are such , as are requisite for the decencie of a mans estate , and such are those that make a man walke in his calling with comfort , ●ase , profit , and delight : the fourth sort of goods are superfluous ; that is , all that portion which a man may want , and yet haue things necessarie for this life , and estate , and for the decencie thereof : these two last degrees are in Scripture called abundance . And answerably , there are two degrees of pouertie : the first , is common want , w●en a man can liue without receiuing Almes , but yet very hardly : the second is , extreame want , when a man withoat releefe cannot possibly maintaine life : now in common want we must giue of our abundance ; that is , both of our superfluitie , as also of our riches that serue for decencie : Luk. 3. 11. He which hath two coates , let him part with him that hath none : now he that hath two coates , is not he that hath a coate and a cloake , for so had g Paul , and yet retained them both lawfully for his vse : but Christs meaning is , that he which hath things necessarie , and besides some thing ouer , seruing for decencie and superfluitie , must giue thereof to him that lacketh . And in extreame necessitie , he must giue of those goods which pertaine necessarily to his life and estate : for our neighbours life must be preferred before our owne temporall goods , and outward estate : h Paul testifieth of the Macedonians , that in the extreame necessitie of the Saints , they gaue to their power , yea and beyond their power : vpon this ground the Christians in the primitiue Church , i sold their possessions for the releeuing of the poore brethren in extreame want : rather diminishing their owne temporall estate , then suffering the poore to want that were in extreame necessitie . This Rule ought alwaies to be regarded and practised , especially in times of want : as for those that make aduantage of a dearth , and enrich themselues by Gods iudgement on the poore , they are most miserable and wretched people , quite voide of euery sparke of that gratious disposition which was in Christ , who beeing rich , euen king of heauen and earth , made himselfe poore , that though his pouertie , he might make others rich . It is the will of God , that we should beare one anothers burdens , and helpe to lift vp the poore that are pressed down with the iudgement of God ; which we shall doe , when we giue not onely of our abundance in common want , but euen of our necessaries in the extreame want of the poore . III. Point . To whome must we giue ? Ans. To the poore : this needes no proofe : yet in these poore two things are required . First , they must be truly poore : that is , such as are indeede either in common or extreame want ; and of such poore S. Iohn saith , l If any haue this worlds goods , and seeth his brother haue neede , if he shut vp his compassion from him , how dwelleth the loue of God in him ? Secondly , they must be such as cannot helpe themselues , Leuit. 25. 35. If thy brother be impouerished , and haue a trembling hand , thou shalt releeue him : the man of a trembling hand , is one that is not able to maintaine himselfe ; of this sort are Orphans , widowes , the aged , sicke , blind , lame , maymed in seruice , and such like , all these must be releeued . But the case stands otherwise with that kind of poore , which we call lustie beggers , who are able to prouide for themselues , if they would take paines : S. Pauls rule belongs to them , m If they will not worke , they must not eate : that is , they must not be maintained on the Almes of the Church . Quest. 1. What must such lustie poore doe ? Answ. They must be imploied in some lawfull calling , wherein they may labour to get their own bread , and not eate the common foode of those that are poore indeede . For the Church and Commonwealth are as a mans bodie , wherein euery member hath his seuerall office , for the good of the whole bodie : and indeede euery man should haue not onely a generall calling of a Christian , but a particular calling also , wherein he must imploy himselfe for the common good : it is against the word of God , and the light of nature , that any should liue hauing nothing to doe . Adam in his innocencie was inioyned to worke in the garden ; and our n Sauiour Christ before his baptisme , liued vnder his Father in a particular calling , till he was thirtie yeares olde ; whose examples we must follow . Quest. 2. What is our dutie towards these lustie beggers ? Ans. From o Pauls rule we may gather , that we must not ordinarily and of custome releeue them : indeede vpon present necessitie they are to be releeued , but yet with this aduertisment , that they looke not for it againe , but that they prouide for themselues by labouring in some lawfull calling : for this common releeuing at mens doores , makes so many idle vagabonds and rogues as there are . IV. Point . In what order must we giue our Almes for distinction of persons ? Ans. Touching order in releeuing , the holy Ghost hath laid downe three Rules : First , by S. Paul , p He that prouideth not for his owne , a●d namely for them of his houshold , is worse then an insidell : whence this order may be obserued , that I. a man must giue to them that be of his owne houshold and family : II. to his owne blood , kinred , and alliance : III. vnto strangers . The second Rule is this : Gal. 6. 20. ' Doe good vnto all , but specially to the houshold of faith : first , beleeuers must be releeued , and then all others , good or badde . The third Rule is giuen by Moses , Deut. 15. 10. We must first releeue our owne poore , that is , such as liue among vs , and then giue vnto strangers , if our abilitie will affoard , and their necessitie doe require . U. Point . How much must we giue ? Touching the measure of our Almes , there is no particular commandement in Scripture : but yet these generall Rules may thence be gathered . First , that a man is not bound to giue all that he hath : Prov. 5. 15 , 16. Drinke the waters of thine owne ●isterne , and flowing streames out of the middest of thine owne well : let thy fountaines disperse themselues abroad : where vnder an allegorie borrowed from waters , the holy Ghost directeth a man , for the disposing of his riches ; as namely , comfortably to enioy his owne goods , and yet to bestow some part thereof on them that want : and , Luk. 3. 11. Let him that hath two coates giue ( not both ) but one to him that wanteth : where we see them iustly rebuked , that in prodigalitie doe riotously lauish and spend all that they haue : for if a man may not giue all , much lesse may he spend all wilfully . II. Rule . 2. Cor. 8. 13. A man must not so giue to others , that he himselfe be grieued , and they be eased altogether . III. Rule . Almes must be according to the giuers abilitie , and withall answerable to the necessitie of the poore , whether in food , rayment , or harbour : so Paul saith , speaking of common releefe , q The ministration of this seruice , supplieth the necessitie of the Saints : and S. Iames requires , that in releefe such things be giuen r as be needefull to the bodie : and , Deut. 15. 8. If thy brother be poore , thou shalt open thy hand vnto him , and lend him sufficient for his neede which he hath . VI. Point . In what place must Almes be giuen ? Touching the place we must know this ; that it is a disorder not beseeming Gods Church , to giue releefe to wandring beggers at our doores : this may appeare by these reasons : I. It is Gods commandement , s that among his people there should be no such beggers : if any man aske , how the poore were then releeued ? I answer , God tooke sufficient order for their prouision : for first , the husbandman t must not gather his grapes cleane , nor yet his corne field , but leaue the after-gathering and gleaning for the poore . Secondly , besides the u yearely Tenthes for the Priests and Le●ites , euery x three yeares tenthes were to be gathered and kept for the poore , and for strangers . Thirdly , euery seauenth yeare the land was to rest , and all that it brought forth that yeare , with the fruit of vineyards and oliues was for the poore . Exod. 23. 11. Againe , in the new Testament the Apostles ordained , that in euery Church there should be y Deacons ; that is , men of wisdome and discretion , who were to gather for the poore , and likewise to dispose of that which was giuen , according as euery man had neede : in which very order of prouision for the poore , the Lord forbids all wādring begging . II. These wandring beggers , are the shame and reproch of the people where they are suffered : for it argueth want of care of good order in gouerners , and want of mercie in the rich , that they gather all to themselues , without regard how the poore should liue . III. In releeuing these wandring beggers , there is this double want in the giuer ; he cannot tell what to giue , nor how much ; because he knowes not the state of the partie that beggeth . Now in almes deedes there ought to be a double discretion : the giuer ought to know both his owne abilitie , and also the necessitie of the receiuers . IV. Common releeuing at mens doores makes many beggers , and maintaines a wicked generation : for these wandring beggers are for the most part flat Atheists , regarding nothing but their bellie , separating themselues from all congregations : and from begging many fall to stealing ; or els they take such pleasure therein , that they will neuer leaue it , no not for a yearely rent . This is knowne to be true by experience . All which things duly considered , must moue the Magistrates and euery other in their place , to see that better order be obserued for the poore then doore-releeuing to all that come . And sith good lawes are made in this behalfe , men ought in conscience to see the same obserued and kept ; neither can any man without sinne trāsgresse the same . Indeede if good order were not prouided for the poore , it were better to releeue them in their wandring course , then to suffer them to starue : for so dealt Christ & his disciples with the poore , when good order failed among the Iewes , they releeued them in the high waies & streetes . VII . Point . At what time must Almes be giuen ? Ans. Hereof the Scripture speaketh little , yet this may be gathered thence : First , that releefe must be giuen when present occasion requireth : therfore Salomon saith , a Say not to thy neigbour , Goe and come again to morow , if thou now haue it . Secondly , that the Sabbath day is a fit time for the giuing of releefe for the poore : for the b Apostle commanded the Corinthians , that each one should lay aside vpon that day , according as God had prospered him the weeke before , that which he would giue for the poore : where by the way , it may be obserued , that daily giuing at mens doores was not allowed by the Apostles . Also touching Trades-men this may be added : from this , that the Apostle makes contribution for the poore a Sabbath daies worke ; that wheras they vse to imploy part of the Lords day , both morning & euening in seruing their customers for their own priuate benefite , this can not be ●arranted : onely this they may doe ; vpon the Sabbath they should sell vnto none , but to such as buie of necessitie , and then they may not make a priuate gaine of their sale , but must turne that worke to a worke of mercie for the poore , either selling without gaine if it be a poore bodie that buies ; or giuing the gaine of that which they sell to the rich , for the releefe of the poore . This indeed will hardly be obtained at trades-mens hands , but yet they must know that the whole Sabbath day is the Lords , wherin he wil be worshipped with delight , neither ought men to doe therein their owne workes , nor seeke their owne wills , nor speake their owne words . Isa. 58. 13. VIII . Point . In what manner must Almes be giuen ? Ans. Hereof more is to be spoken in the chapter following : yet from this text these things may be obserued : First , that Almes-giuing must be free ; the giuer must neither looke for recompence at the hands of man , nor thinke to merit any thing thereby at the hands of God. That Popish conceit depriues a man of the true comfort of the spirit in this worke of mercy : none but Christ by his obedience could euer merit at Gods hands . Secondly , our hearts in giuing must be touched with charitie , and the bowels of compassion ; we must giue with cheerefulnes : for without loue all that we giue is nothing , 1. Cor. 13. 3. and the Lord loueth a cheerfull giuer , 2. Cor. 9. 7. now if we consider the poore as our owne flesh , and see Gods image in them , this will mooue vs to pitie . Thirdly , in the person of the poore we must consider Christ Iesus , and giue vnto them as we would giue vnto Christ. This will mooue vs to giue , and that chearefully : for in the day of iudgement Christ will make it known that he comes for releefe to the rich in the person of the poore : to the mercilesse he will say , b In as much as ye did it not to them , ye did it not to me : but to the mercifull thus , c In as much as ye did it vnto one of the least of these my brethren , ye haue done it vnto me . Fourthly , our almes must be giuen as a pledge of our thankefulnesse vnto God for the blessings we enioy : for all we haue commeth from God ; d and of his hand it is , whatsoeuer we giue : now he professeth , that when men doe good , e and distribute to the poore , he is well pleased with such sacrifices . Hauing seene what this dutie of Almes-giuing is , and how it must be performed ; we must now stirre vp our selues to put the same in practise : and to mooue vs hereunto consider the reasons following . I. We all desire to be counted religious ; now if we would be such indeede , we must visit the fatherlesse and widowes , we must doe good , and giue almes to the poore : for this is pure religion and vndefiled before God , as f Iames saith . To come to the Church and heare the word , and to receiue the Sacraments are good things , but without mercie to the poore they are not regarded , but hated of God , Isa. 1. 13 , 14 , 15. II. If a man should offer vnto vs a peece of ground to manure and till for our owne reaping , we would take it kindely and bestowe both paines and seede vpon it ; behold the poore are sent of God to the rich , as a peece of ground to be tilled , and when they giue to the poore , they sowe vpon the ground : now as Paul saith in this case , g looke as a man soweth so shall he reape : we therefore must sow liberally , that we may also reape liberally . III. Prov. 19. 17. He that hath mercie vpon the poore , lendeth vnto the Lord : we would easily be mooued to lend , if we had an honest man to be suretie vnto vs , for returning of our owne with aduantage : well , the Lord offers himselfe to the rich to be suretie for the poore ; who then will feare to lend hauing so good a debter ? IIII. If these promises will not mooue vs , let vs consider the fearefull curses threatned against the mercilesse and hard hearted : for as he that giueth to the poore shall not lacke , so he that hideth his eyes from them shall haue many curses , Prov. 28. 27. and he that stoppeth his eares at the crying of the poore , he shall crie and not be heard : Prov. 21. 18. and the woefull sentence of condemnation shall be pronounced vpon the wicked for the neglect of this dutie . Matth. 25. 41 , 42. Further , from the words , Giue to him that asketh ] we may learne , that it is the will of God , that among his people there should be a proprietie of goods , and that all things should not be common in that behalfe : for the Lord would haue some to haue to giue , and some to want that they might receiue ; which would not be , if all things should be common both for vse and proprietie , as some haue fondly imagined . If any man thinke it was so in the primitiue Church , because it is said , h they had all things common , he is to know , that that communitie was in such things onely , as men had then freely giuen for the common good . And yet euen then , none was compelled or bound in conscience to giue all his substance in that sort : for there i Peter tells Ananias that his possession , while it remained vnsold , appertained to him , and after it was sold , the price thereof was in his owne power to dispose of as he would . Obiect . 2. All things belong to beleeuers , as Paul saith , All things are yours , 1. Cor. 3. 21. and therefore they ought to be common . Ans. The Apostle meaneth , that they had right in Christ to all things , and did enioy them by hope ; but yet the fruition of them in actuall proprietie , is not had before the day of iudgement . Againe , if giuing to the poore be a dutie of euery one , whome God iuables hereunto , then no man may voluntarily disable himselfe from it ; whereupon the Popish practise of vndergoing voluntarie pouertie falls to the ground , as vnlawfull : for thereby they disable themselues vnto this dutie . Indeede the Papists make this a state of perfection , but David iudged begging to be a curse , Psal. 109. 10. els he would not haue spoken of freedome from beggerie as of a blessing , which he doth , Psal. 37. 25. I neuer saw the righteous forsaken , nor his seede begging . Lastly , in this commandement see the error of those men , that giue themselues wholly to gather riches to themselues , beeing like to the moule which is alwaies digging in the earth : for God requires , that a man should giue as well as get , nay he must get to giue , and not to keepe : for God is more glorified by giuing , then by keeping : and herein his children resemble their heauenly father , who receiueth nothing of any man , and yet giueth liberally to euery one that asketh , without reproching any , Iam. 1. 5. And from him that would borow of thee , turne not away . ] These words containe Christs second precept , touching requiting good for euill , taken from lending and borowing . To know the meaning of this Rule three point ▪ are to be handled : I. what it is to lend : II. to whome men must lend : III. in what manner . For the first , what lending is , is well knowne by common experience . It is a ciuill contract or bargaine in which money , corne , or such like goods , passe from man to man both in regard of vse and title : yet so , as the borower is bound in conscience to returne the thing lent vnto him , or els that which in value is equall vnto it . II. Point . To whome men must lend . This circumstance is not here expressed by Matthew , but must be supplied out of Luke , chap. 6. 34 , 35. where Christ forbids them to lend , as sinners doe , to receiue the like againe : but ( saith he ) loue your enemies , and doe good , and lend looking for nothing againe : where it is plaine , that lending must be to such as are truly poore , and not able to lend againe like for like . For the better vnderstanding whereof we are to know , that in humane Societies there be three sorts of men . First , such poore as are vnable to prouide for themselues things necessarie , by reason of some impotencie , as sickeenes , age , lamenes , or such like ; and these are commonly called beggers . A second sort are those , which beeing poore haue yet a trade , wherein they can prouide for themselues some part of their maintenance , & yet by reason of their pouertie . still want some things necessarie , which of thēselues they cannot procure . The third sort are rich men , such as haue worldly goods in abundance , not onely sufficient for their necessaries , but much ouerplus : now to each of these belongs his peculiar due . To the first sort of poore that haue the shaking hand ( as Moses k speaketh ) almes are due , and they must be releeued by giuing freely , as we haue shewed in the former precept . To the second sort of poore , belōgs lending properly , specially then , when their necessitie requires . To the rich , neither gift nor loane is due ; but on the contrarie , they ought to giue and lend to the poore , maintaining themselues by the honest labour and industrie of their lawfull callings . 3. Point . In what manner must men lend ? Ans. With a willing mind , without any shew of grudging , either in speech , or by turning away the head or bodie ; as it is here said , From him that would borrow of thee turne not away : which propertie in the lender , is yet further expressed by Luke , saying , Lend , looking for nothing againe : where Christ doth not simply forbid men to looke for that which they lent ; but his meaning is , to shew with what affection & disposition of heart men ought to lend : namely , hauing respect onely to the good of the partie borrowing , and not to the restitution of the thing lent : as when a poore man comes to borrow , wee must not reason thus with our selues ; This man is poore , and it may be will not paie me againe , therefore I wil not lend ; nor thus , This man is painfull though he bee poore , and is like to paie me againe , & therefore I will lend . This ( saith Christ ) is the practise of sinners , who lend , because they looke to receiue the like . Be thou therefore mooued to lend vpon a good desire to helpe the poore , and let not thy mind be running vpō the losse , or safe return of the thing lent . Thus is that clause of Christ , looking for nothing againe , to be vnderstood , and not to bee applied to the game of vsurie , wherea● Christ aimeth not in this place . First , here obserue , that to lend vnto the poore , is a commandement of God , binding the conscience of the rich : it is not left free to the rich mans choice , whether hee will lend or not , but if the poore mans case require , he sinnes against God , if he doe not lend ; for he breaks this commandement . Dauid therefore makes it the propertie of a good man to be mercifull , and to lend : Psal. 112. 5. where wee see that wretched practise of many rich men condemned to the pit of hell , who are so far from lending to the poore , that they hoard vp their store , till a time of dearth , that then they may inrich thēselues by poore mens want ; & thus they increase Gods iudgement vpon the poore , and as it were , l grinde their faces , and m tread vpon them , as the holy Ghost speaketh . But they shall one day find , that they ought to haue lent vnto the poore , in their necessities ; yea , and when the hand of God in common want lieth more heauie vpon the poore , they ought then to open their hands more liberally towards them . It is an vsuall & common practise , that when a man beginnes to decaie in his estate , no man will lend him any thing ; ●u●● because he beginnes to decay , therfore they withdrew their helpe , least he should not pay them againe . But this ought not to be so : it s Christs commandement , that the rich by lending should sustaine such a one as by reason of want , is readie to fall into decay . Secondly , this cōmand of Christ binds the Rich not onely to lend , but to lend freely without taking any increase : for they must lend , not looking for any againe : yea , Exod. 22. 25. the Lord expressely forbids to take increase of the poore : where we see the common practise of Vsurers condemned to the bottome of hell , who lende vnto the poore vpon bonds for increase : these are they , that liue on the blood and life of the poore , whose sinne is euery where condemned , and ought to be hated as bloodshed it selfe . But the rich will say , they are intreated so to doe , and are greatly thanked for so lending . Ans. This excuse will not serue the turne : for Sauls armour bearer was a murtherer for killing his master , though Saul earnestly besought him so to doe . 2. Sam ▪ 1. 9. 16. Thirdly , here further learne , that a man must lend , and yet not alwaies take againe the principall : indeede he may require , and receiue his owne , els there should be no lending but all giuing , which two are here distinct : but yet when the poore that borowed , is fallen in●o further pouertie , the Rich must turne his lending into giuing , and forgiue the principall or part thereof , as their seuerall estates shal require ▪ Deut. 24. 10 , 11 , 12. A man may take a pledge for his debt of the poore , but yet if the pawne be a thing necessarie to the poore mans life , he must not take it , or at least not retaine it till the sunne setting . Fourthly , some may here aske ( seeing Christ bids o● lend looking for n nothing againe ) whether may a man at no time with good conscience receiue increase for his lending ? Ans. Lending is twofold : of due , or of curtesie : lending of due is the loane of the rich vnto the poore , when his necessitie compells him to borrow : and for this a man cannot with good conscience take any increase . Lending of curtesie is , when one rich friend lends vnto an other ; this is not forbidden in the word of God , but is left to a mans owne libertie and discretion , neither hath it any promise of reward . Now in this case of curtesie , I doe not finde in Scripture that all taking of increase is simply condemned ; nay , in some cases , both the law of nature , and the lawes of all countries doe allow it : As first , when the increase is giuen onely in way of thankefulnesse , as a blessing to require in kindnes a good turne receiued : for ingratitude is abhorred of all , and the low of nature requires to doe good for good : and all Diuines almost both Protestants and Papists doe allow this ▪ kinde of increase . Secondly , when a man sustaineth dammage by his lending , he may receiue increase by way of satisfaction for his losse . Thirdly , when a man is contented to aduenture his principall in the hand of him that borroweth , then also may he take increase ; like as a man may receiue hire for his hourse , or for the vse of any other goods standing to their losse . Exod. 22. 14. Thus we see what the will of God is for giuing and lending vnto the poore : now hence the poore may receiue instruction . First , hereby all may learne , that God will haue some poore among his people to receiue and borrow of the rich : which may serue to perswade the poore to be contented with their meane estate , esteeming it to be the best for them , because God in his wisdome and prouidence hath ordained it . Secondly , the poore must take occasion from their outward pouertie to seeke to be rich in God through grace : Iam. 2. 5. Hath not God chosen the poore of this world , that they should be rich in faith ? Herein they may match , and goe beyond the richer sort ; which is a matter of great ioy : Iam. 1. 9. Let the brother of low degree , reioyce in that he is exalted : that is , with God , who counts them rich . Revel . 2. 9. Thirdly , hence the poore must learne to carie themselues submissiuely towards the rich ▪ of whome they receiue great helpe and comfort by their giuing and lending : Prov. 18. 23. The poore ( saith Salomon ) vttereth supplications : noting their humilitie , which reprooues many poore , who are so proud hearted and ingratefull , that they will not affoard the rich a good word : but this beseemeth none , much lesse those that are to liue by the rich : Psal. 101. 5. Him that hath a proud looke and bigh heart , I cannot suffer . vers . 34. Ye haue heard that it hath beene said of old , thou shalt loue thy neighbour , and hate thine enemie : In this verse and the rest to the ende of this Chapter , our Sauiour goeth about to purge the generall commandement of the second Table touching the loue of our neighbour , from the corrupt interpretation of the Iewish teachers , and to restore it to his true and proper meaning . And as in the former so here , he first laies downe their false doctrine touching this commandement , v. 43 ▪ and then consutes the same , v. 44 , 45 , &c. In laying downe their false interpretation , he propounds the law of Moses touching brotherly loue , Leuit. 19. 18. Thou shalt loue thy neighbour , which must here be vnderstood in their false sense , who by neighbour , meant a friend : as if God had said , Thou shalt loue thy friend . Then he adjoyneth their tradition gathered from the law of God misconceiued ; namely , to hate a mans enemie . In these Iewes we may obserue two manifest abuses of Scripture which ought not to be in any Teachers : to wit , misinterpretation , and a false collection . The word they misconstrue is Neighbour , which in the olde Testament is taken two waies , either strictly and more properly for a familiar friend and acquaintance , in which sense it is commonly taken ; or more generally , for any one that in any kind of societie is neare vnto vs , as by consanguinitie , habitation , office , traffique , or beeing onely in the same place with vs : for so is the Samaritane saide to be neighbour to the man that fell among theeues , because he found him lying in the way where he traueiled , and had compassion on him . Now the Iewish teachers leaue the generall signification of the word , which expressed the true meaning of the holy Ghost , and take the speciall signification , and so restraine this law of loue to friends onely . Whereby we see how necessarie it is , that the tongues wherein the Scriptures were penned , should be well knowne and vnderstood : for the mistaking of the signification of a word by the Iewish teachers , caused a manifest errour to be taught among them for truth . And this maketh greatly for the honour of the Schooles of learning , where the studies of the Tongues is professed . And herein also an other thing may be noted in the Iewish teachers , that in the time of Christ they were ignorant in their owne tongue , and therefore no maruell though at this day they knowe not the proprieties thereof , seeing their Common-wealth is decaied , and they dispersed among all people . Their second fault is , a false collection and consequent , that because a man must loue his friend , therefore he must hate his enemie : this is against the rules of Arte , for vnlesse the contraries be equall , a consequent will not thence follow in this sort . Here then obserue the necessitie of the studie of humane Artes , and among the rest , especially of the Arte of Logicke , whereby we may discerne betweene true and false collections . Againe , here obserue an infallible note of a false teacher ; to wit , to temper the word of God to mens naturall affections , and so to expound it as they may both stand together . The Iewes were a people that loued their friends entirely , and hated their enemies bitterly : now answearably doe their Teachers expound this law , whereby they ouerturne both the law of God , and the saluation of the people . Thirdly , marke here the fruit of corrupt doctrine , namely , to corrupt good manners . The Iewes were a people that did much bragge of their Ancestours and priuiledges , and in regard of themselues contemned all forraine Nations ; yea , they hated them , and therefore ▪ they were ●o●e in contention with Peter , for going to Cornelius a Gentile : Act. 11. 2. now this their malice proceeded partly from nature , and partly from the false doctrine of their Teachers , which was , that they might hate their enemies . The like may appeare in many practises of Poperie to this day : for when that Superstition was aloft , the people were taught a distinction of times and places , in regard of holinesse , the fruit of which doctrine stickes ▪ fast in the hearts of many vnto this day : for they thinke Churches and Chappell 's to be more holy then other places , and therefore some will neuer pray but when they come into some-such place . And doe they not make great difference of daies and times ? all which are fruits of Poperie . In regard whereof , we see it is necessarie that the puritie of Religion in faith and manners , should be strongly maintained by the syncere ministerie of the word : for many disorders in mens liues come from the vnsound handling of the Scriptures . Whereby we may see Gods vnspeakeable mercie and goodnesse towards vs , in vouchsafing vs an holy Ministerie , wherein the puritie of doctrine is , and hath beene long and may be still through Gods mercie maintained and published . This ought to mooue vs to all thankefulnesse vnto God , and to endeauour to shew the fruit of this true Religion in all holinesse and pietie , both of heart and life towards God and man. vers . 44. But I say vnto you , Loue your enemies : blesse them that curse you : doe good to them that hate you , and pray for them which hurt you , and persecute you . Here our Sauiour Christ propounds his Answer vnto the former false doctrine of the Iewish Teachers , for the hating of an enemie . Wherein first he laies downe a generall Rule , containing the summe of his whole answer , saying , Loue your enemies : then he expounds that Rule in the same v. and after prooueth it , v. 45 , 46. Of these in order . For the first , Loue your enemies . In this Rule two things must be knowne : I. what is an enemie : II. what it is to loue our enemie : both these are euident in the words following , wherein Christ expounds this rule , Blesse them that curse you , &c. An enemie then , is any one that of hatred doth wrong vnto his neighbour , either in word by cursing or euill speaking ; or deede , by striking and persecuting him . But what is it to loue our enemie ? Loue properly is an affection of the heart , whereby one is well pleased with an other . But here more generally , loue comprehendeth these two things ▪ first , to be louingly affected in heart towards an enemie ; secondly , to vse an enemie louingly in speech and action : so it is taken , 1 ▪ Ioh. 3. 18. Loue not in word and tongue onely ▪ but in deed and truth . And Rom. 10. 1● . Loue is the fulfilling of the Law. For the first , loue in the heart comprehendeth all good affections that one man beareth to another ; a● mercie , compassion ▪ meekenesse , and desire to doe vnto them what good we can ; as it is more plainely expressed , Luk. 6. 36. Bee ye therefore mercifull ▪ as your heauenly father is mercifull . And for the second ▪ that kinde vsage which loue expresseth in word and deede , is here set out vnto vs in three branches ▪ First , blesse them that curse you ▪ where is commaunded all good speech , both vnto our enemie , and of our enemie . The second , Do good to them that hate you : where is prescribed all louing vsage in action , by affoarding them helpe , reliefe , and comfort , any way we can . The third , Praie for them that persecute you : that is , for their good estate in this life , so farre forth as it serueth for Gods glorie , and for their conuersion and saluation in the world to come . See the euidence of these things in examples ; for the affection of the heart , take Christs example , who so loued his enemies , that he was contented to shed his owne hearts blood for them , and to suffer the pangs of hell vpon the crosse for their saluation . For loue in courteous speech ▪ see Dauid's practise towards Saul his professed enemie ▪ for though Dauid had him in his hands , and might haue killed him sundrie times ; nay , though he was prouoked thereunto by his a seruants , yet hee spared him , and with all tearmes of reuerence towards Saul appeased his seruants , calling Saul his master , and the Lords annointed . Thus louingly also in speech did Paul behaue himselfe to b Fest●s & Agrippa , though they were heathen men , and his enemies . For doing good in action to an enemie ▪ read Exod. 2● . 4 , 5. If thou meete thine enemies Oxe or his Asse going astraie , thou shalt bring him to him againe : and if thou seest thine enemies Asse lying vnder his burden , wilt thou cease to helpe him ? thou shalt helpe him vp againe with it : and Prou. 25. 21. If thine enemie bee hungrie ▪ giue him bread to eate ●f he thirst ▪ giue him drinke . See the practise hereof in ● Elisha , when God deliue●ed them into his hands , that sought his life , he brought them to Samaria ; and when the king of Israel would haue slaine them , hee forbade him : nay , he caused the King to refresh them with bread and water , and so sent them to their owne master ▪ For praying for our enemies , wee haue the example of the Prophe●● ▪ of ●our Sauiour Christ ; and of Steuen ▪ who praied for those that put him to death . Obiect . ● ▪ It will be said , the Scripture else-where seemes to make against thi● ▪ as Psal 139 ▪ 21 , 22 ▪ Do not I hate them , O Lord , ( saith Dauid ) that hate thee ▪ and doe I not earnestly contend with them , that rise vp against thee ? I hate them with an vn●ained hatred ▪ wherby it seemes , that in some cases a man may ▪ hate his enemies ▪ Answ. First , we must put a difference betweene our enemies cause , and his person ▪ their euill causes , and their s●●●●s must be ha●●● , and we must giue no approbation thereso : but yet their persons beeing Gods creatures , and be a ●●ng his image in some sort , must bee loued . Againe , enemies bee of two sorts , priuate , and publike ; a priunte enemie is he that hateth a man for some priuate cause in himselfe , or concerning his affaires : and such a one we must loue , and not hate , as Christ here commandeth . A publike enemie , is he that hates a man for Gods cause , for religion and the gospels sake ; and these publike enemies be of two sorts ▪ curable , and incurable : If our publike enemies be curable , we must praie for their conuersion , hating their conditions : If they bee incurable , and wee haue plaine signes of their small impeni●●●●e , the● we may hate them ; for so we hate the deuill ▪ So Paul saith , f If any man loue not the Lord ●esion , An●thema , Mara●●tha , let him b●e finally ▪ and wholly accursed . And yet this we must knowe , that wee ought to direct our hatred to their sinnes , and for their sinnes hate their persons , and no otherwise . Now Dauid in that Psalme , speaketh not of priuate , but of publike enemies , who hated not onely him , but God also in his religion , and were also incurable . Obiect . 2. But the practise of Gods children seemes to bee otherwise , for Dauid often curseth his enemies , and praieth for the destruction of them and ●heirs , Psal. 109. 6 , 9 , 10. And Peter wisheth , that g Simon M●gus may perish with his money ▪ and Paul praieth the Lord , ●o reward Alexander the copper-smith according to his 〈◊〉 ▪ 2 ▪ Tim. ●4 . 14. How can this stand with the i●● ? Answ. There bee ●●●●n interpretations of these shots ▪ Some say ( which 〈◊〉 ) that in Dauids Psalmes , his curses are in proper sense , prophe●ies of the destruction of publike incurable enemies of Gods Church , and are onely propounded in the forme of praiers . Againe ▪ Dauid Peter , and Paul , were enlightened by Gods spirit ▪ and saw into the small estate of these their enemies whom they cursed , and therefore doe they wish for their confusion , not for their owne cause ; in way of priuate reuenge , but vpon a desire of the furtherance of Gods glorie , in the execution of his iustice vpon them whom he had forsaken . And it is not vnlawfull for Gods children , to praie that God in iustice would glorifie his name in the iust punishment of impen●●ent sinners , that be cruel enemies to his Church . Obiect . 3. God gaue commandement to his people the ●ewes , h to destroy the Can●●nites , and to r●●●e out their enemies 〈◊〉 of the Land : now , how could they loue them , whom they must so cruelly kill ? Ans. We must onely loue the Lord absolutely , and others in God , and for God : that is , so farre forth as it standeth with his pleasure : and therefore when he commandeth to kill , wee may lawfully kill . And this wee may doe by way of punishment appointed by God , not onely without hatred , but in loue , both forgiuing the wrong which concernes vs , and also praying for grace and mercie for the partie , if hee belong to God ▪ 4. Obiect . There be some that sinne a sinne vnto death , for whom we are forbidden to praie , 1. Ioh. 5. 16. and therefore wee may not alwaies pray for all our enemies ? Ans. Christs commandement to pray for our enemies , admitteth this exception , vnlesse they sinne a sinne vnto death , but that sinne is hardly knowne of the Church of God : & therefore priuate m●n must not in a conceit thereof , surcease this dutie , to pray for their enemies . Thus then is this Text to be vnderstood ; Loue your enemies , that is , your priuate enemies , and doe good vnto them , vnlesse God commaund you otherwise , and praie for them , if they sinne not that sinne vnto death . Here is confuted the old receiued doctrine of the Church of Rome , touching the loue of our enemie● , as comming neere to the doctrine of these Pharisies : They teach , that a man is bound alwaies , not to hate his enemies ; but for louing them in good vsage outwardly , a man is not bound , saue in two cases : a First , when our enemie is in necessitie , and danger of life , then he must be relieued and helped . Secondly , b in the case of scandall , when as by not helping or releeuing him , wee giue offence vnto others : but out of these two cases to shew kindnesse to an enemie , is a matter of counsell , and of perfection ▪ But this doctrine is damnable , flat against this Text , and the practise of Gods seruants expressed in his word ; and therefore we must renounce it , and acknowledge that we are bound in conscience , on euery occasion , to shew our loue in word and deed vnto our priuate enemies . Secondly , hereby is condemned the commō practise of men in these daies ; which is , to wrong their priuate enemies any way they can , by word or deed● : some will raile vpon them , as i Shemei did on Dauid , and as k Rabshekah did on Hezekias , and the people of God , yea on God himselfe . This is a damnable practise , flat against this commandement of Christ and his holy practise , 1. Pet. 2. 23. Nay , Michael the Arch-angel , durst ●●t blam● the deuil with cursed speaking , when he stroue against him , Iude 9. Thirdly , that fruit of rancour is here likewise reprooued , whereby men will professe they will neuer forget their enemies , though they do forgiue them . It is indeed agreeable to our corrupt nature , to keepe a grudge long in minde , and to reuiue old wrongs ; but this commandement of Christ condemneth this practise , and bindeth vs both to forgiue and forget : and therefore we must labour to beate downe this spirit of reuenge , and endeauour to loue our enemies in word and deed . Fourthly , here also see , that it is not lawfull to professe enmitie to any mans person , for we should loue euery man. But how can wee loue him , to whom we professe our selues enemies , Christianitie and priuate enmitie cannot stand together ; and therefore we must labour to abandon out of our hearts , the hatred of any mans person , and striue to shew forth louing vsage , euen towards our enemies , though it be against our nature , both by speaking well of them vnto others , and shewing kindnesse vnto them , both in word and deed ; we must pray for them , and goe so farre in all good duties towards them , that by our well-doing , we may heape coales of fire vpon their heads : that is , cause their consciences like a fire to burne within them , accusing them of their ill dealing towards vs , and not suffering them to rest , till they laie away their enmitie and malitiousnesse against vs. Fiftly , this commandement of louing our enemies in word and deed , shewes it to be vnlawful for any man to vtter euill speeches of another , at any time , vnlesse the occasion bee iust , and hee bee lawfully called thereunto ; for loue couers a multitude of sinnes , but disgracing specches are fruits of hatred . Though Saul were Dauids professed enemie , and sought his blood , yet Dauid neuer reuiled him ; and wee ought to follow his good example . Verse 45. That ye may be the children of your father which is in heauen : for he maketh his sunne to arise on the euill , and the good : & sendeth raine vpon the iust and vniust . Because it is against mans nature to loue his enemie , therefore our Sauiour Christ inforceth his Disciples hereunto , by the benefit they shall reape hereby , in manifesting themselues to be the children of God : for he spake to those that were Gods children , thus perswading them to loue their enemies : That which will make you knowne to be Gods children , that you must doe ; but by louing your enemies you shall make it manifest that you are Gods children : this he prooueth in the words following , because it is a propertie of God so to doe ; for he maketh the sunne to arise on the euill , and on the good , &c. Here first obserue a true note of the childe of God ; namely , to imitate God his heauenly father , in louing his enemies , and expressing the faine by all kinde vsage , both in word and deede , praying for them , and releeuing them in their necessities . And because it is so blessed a thing to be the childe of God , we must therefore hereby stirre vp our selues to the conscionable performance of this dutie . Secondly , from the ground of this reason we are taught , that wee ought principally to imploy our selues to those things , by the doing whereof , we may get assurance that we are the children of God ; as also to shunne the doing of all such things , at declare vs to be the children of Satan : that is , all sinnes which are indeed workes of darkenesse , and of the deuill . In the euill day , whether it be of death , or of affliction , when no man can comfort vs , this will be an onely ioy vnto our hearts , which will swallow vp all feare , that wee know our selues to bee Gods children ; for then the Lord will acknowledge vs for his owne : but if by sinne we be like the deuill , God will refuse vs , and so wee fall wholly to the deuill . Let vs therefore practise those things , whereby this ground of comfort may be treasured in our hearts . Thirdly , note here the style and title of honour , which Christ giueth vnto God ; he calles him not onely their father , but their father which is in heauen : this hee doth , to stirre vp reuerence in his hearers towards God , and so haue Gods children done , Dan. 9. 4. before that holy prophet powres out his praier vnto God for his people , hee sets out the Lord with most glorious titles , O Lord God , great and terrible , which keepest couenant and mercie , &c. And Ieremie praying vnto God , spends three or foure verses , in setting out Gods great power and Maiestie , Chap. 32. 17 , 18 , 19. So Hezekias in his praier for the people , calles the Lord , the good God ; which no doubt he did , to stirre vp reuerence in his owne heart , and in the people , towards God. Whereby we are taught , when we haue occasion to mention the name of God , to doe it with all reuerence , and to vse some titles of honour therewithall , to stirre vp our selues and our hearers , to a gratious awe of heart towards Gods maiestie . But lamentable is the practise of the world in this behalfe , for euery where the name of God is tossed in mens mouthes like a tennis-ball ; some in the middest of their laughter vse O God , O Lord , for breathing words : but others spare not to make Gods glorious name , the ensigne of their rage and furie , in bloodie and blasphemous oathes : but void of grace are all such . For he maketh the sunne to rise on the euill ; and on the good , and sendeth raine on the iust , and on the vniust . Here Christ propounds the propertie of God in doing good , and shewing kindnes to his enemies , to prooue that by so doing , we shall shew our selues to be his children . Wherein first obserue , the manner of Christs speech ; he saith not , Hee hath caused the sunne to rise , and hath sent raine , &c. but speaking of the time present , he doth now cause the sunne to rise , and sendeth raine ; so likewise Iohn 5. 17. My father yet worketh , and I worke together with him . In which phrase is expressed a notable worke of Gods heauenly prouidence ; namely ; that after the creation of all things , whereby God gaue beeing vnto the creatures , and power and vertue to doe the things , for which they were created , he doth by his prouidence still preserue that beeing , and so in euery particular creature . It is God that gaue beeing to the sunne at the beginning , and it is hee that euer since continueth the beeing of the sunne , with the light and vertue thereof ; & the same is true of all creatures , and of ourselues : a for in him we liue , moone , and haue our beeing : hee is not like a Carpenter who buildes a house , and then leaues it , but still he preserues the things hee hath created . Herein we may well be compared to a spring or fountaine , which causeth the riuers to flowe while it sendeth out waters , but when it is stopped , they are dried vp : euen so , while God continueth the beeing and vse of creatures , so long they are ; but if hee with-hold his hand from them , they cease to bee , and the vse of them continueth no more . Thus it is with vs , both in regard of our soules and bodies , with the faculties , powers , and graces thereof ; for b what hast thou that thou hast not receiued from him ? who c beareth vp all things by his mightie word . Now hence we must learne these duties ; First , to seeke to know him that is daily about vs , and preserueth vs in soule and in bodie , from houre to houre . Secondly , to cleaue vnto God with our hearts , and to set our affections of loue ; feare , ioy , and hope , wholly vpon him , because he is the author and continuer of our beeing , what euer it be . Thirdly , to obey our God in all things ; for shall he giue beeing to our bodies & soules , and shall we dispose of them after our pleasures , to offend him , who doth wholly support vs , and that continually ? Secondly , here note Christ saith , his sunne , not the sunne , teaching vs , that the sunne which shineth in the firmament , is Gods sunne , not mens ; God himselfe is the sole author and gouernour thereof , hee continueth that beeing which it hath , and the power and vertue which it sheweth forth . And the same thing by proportion , must be vnderstood of all other creatures both in heauen an earth , the moone and starres , all beasts and cattell , yea and we our selues are Gods creatures , and hee is our creator , our Lord , and gouernour : Psal. 50. 12. The whole world is mine , and all that is therein . Now hence we must learne two things ; First , not to abuse any creature to our lust , as food , raiment , &c. but to vse whatsoeuer we enioy to Gods glorie , according to his wil. Secondly , to endeauour to bee lead by the creatures which we enioy , to the knowledge of our creator , for they are his : but alasse , the practise of the world is otherwise , men suffer themselues by the creatures to be drawn from God : for some make their bellie their God ; to others , riches and pleasures are their God. Thirdly , Christs saying of the Father , that he maketh his sunne to arise on the euill and on the good , doth shew vs that common bountie which God vouchsafeth to his creatures , both good and bad ; for the rising and shining of the sunne , is an excellent worke of God , by which many other blessings are conuaied to the creatures : For first , euery thing vpon the earth receiueth heate and warmnesse from it , nothing is hid from the heat thereof Psal. 19. 6. In which regard it may well be called , the vniuersall fire of the whole world . Secondly , the sunne serueth notably for the distinction of times , by daie and night , weekes , moneths , quarters , and whole yeares , whereby wee know the tearme of times from the beginning , and so may doe till the ende of the world ; in regard whereof , it may well bee called , the clocke of the whole world . Which things considered , may make vs to blush and bee confounded in our selues , for that light regard we haue had of so excellent a creature , whereby God conuaies so manifold blessings vpon the earth ; let vs therefore learne to blesse God for the sunne , and to expresse our thankfulnesse by all good duties . And sendeth raine on the iust and vniust . Here is noted the second common blessing bestowed of God vpon the world ; to wit , the falling of the raine vpon the ground , both of good and bad . Now here first obserue the forme of speech vsed by Christ , saying , God raineth ; see Deut. 11. 14. The Lord giueth raine in due season , the first and latter raine . This worke is attributed to God , for waightie causes ; First , to shew that the same God , who ordained in the beginning , that the clouds should water the earth , doth by his owne power vpholde the continuance of the same blessing vnto this daie : and indeede , if he should not will the continuance hereof , it would for euer cease to raine vpon the earth . Secondly , to teach vs that God disposeth of the raine that falleth , restraining and enlarging it at his pleasure , either for the blessing , or the punishment of the place whereon it falleth , and that many times without the helpe of the second causes . Leuit. 26. 3 , 4. If yee walke in mine ordinances , I will send you raine in due season : and verse 19. But if you will not obey me , I will make your heauen as yron , and your earth as brasse . Amos 4. 7. I haue with-held the raine from you , and caused it to raine vpon one citie , and not vpon another ; one peete was rained vpon , and that which was not rained vpon , withered . Here then we learne first , that wee ought to pray vnto God for his raine of blessing ; that is , for fruitfull seasons ; and also to be thankfull vnto God for seasonable weather when we receiue it , because hee sendeth it . 2. This must teach vs to obey & serue God , for he hath the clouds in his hands like a spunge , & when he wil he presseth out the raine therof : now , if we obey him , he wil cause it to fall vpon the earth for a blessing ; but if we rebell against him , he will either hold it backe , or powre it downe vpon vs for a curse . 3. Seeing God sendeth down the raine , we may gather that no man can certainly tel , by the course of the heauēs , the particular season of the weather day by day . If the raine depended wholly vpon the celestiall bodies , then should it fall alike in all places , that be of like position to the heauens ; but that is not so , for God ordereth it according to the state of the people , vpon whom it falleth , either for a blessing , or a curse , as we haue heard . 4. Hence we may gather , that neither witches by the help of Satan , nor yet Satan himselfe can cause raine , as many thinke ; for it is God alwaies that raineth . The deuill indeede is the prince of the ayre , and by Gods permission he may ioyne himselfe vnto a storme , & make it more terrible and hurtful ; as he did in the destruction of a Iobs cattell & children , by fire from heauen , & by a mightie winde : but yet he cannot make the matter of winde , or of raine , that is proper to God. 5. Doth God raine vpon the earth ? then we may well consider , why the land is so often plagued with vnseasonable raine : it is no doubt for our disobedience , as we haue heard , Leu. 26. 19. & the contempt of the word , among other sins , is one maine cause of this iudgement . Now if we would either remoue , or preuent this plague at any time , we must turne vnto the Lord , and repent of our sins , for thereto we are called by this iudgement , Amos 4. 7. And if we doe turne , then wil the Lord send a gratious raine vpon our land ; but if we wil not turne , we shal haue another raine , the raine of Sodome and Gomortha ; for b vpon the wicked God will raine snares , fire , and brimstone . And this is certaine , where God sends his iudgements for the contempt of his word , and yet men doe not repent , there c one iudgement is but the fore-runner of a greater , till they bee consumed . And sith experience teacheth , that after invndations of waters , vsually comes plague and pestilence ; for the preuenting of these Iudgements , let vs repent . The last point to bee here obserued is this ; in what tearmes our Sauiour Christ expresseth , who bee the friends of God , and who bee his enemies . His friends , he calleth good and iust ; his enemies , euill and vniust . Now that we may discerne of our estate towards God in this behalfe , we must see what a good and iust man is . In euery such a one two things are required : First , true faith , whereby a man laies holde on Christ for his righteousnesse , sanctification , and redemption ; and for the obtaining hereof , he must denie himselfe , and become nothing in himselfe , that hee may bee all in Christ. Secondly , true conuersion of the whole man vnto God , from all sinne , so as his heart must be renued and disposed to please God in all things . And because these things are inward and secret , therfore to make them knowne , there is further required , that a man carrie in his heart a resolute and constant purpose , from time to time , neuer to sinne against God : and this purpose of heart he must testifie by a godly and cons●●onable endeauour of life , to please God in all things ; for this is the fruite of true faith , and of sound inward conuersion : and in regard hereof , were Enoch , Iob , Dauid ▪ Zacharie , and Elizabeth called iust . But he that wants this constant purpose , and a daily endeauour , from a beleeuing & penitent heart to please God in all things , is a wicked person , and as yet Gods enemie . By this , first , wee see how many are deceiued euery where , with ciuill honestie ; for if a man liue vprightly among his neighbours , and doe abstaine from murther , adulterie , oppression , and such like sinnes , hee is presently counted a good man : such a one indeede may be counted an honest man ciuilly as Ah●melec● was , but yet this outward honestie makes not a man iust and good in the sight of God so as he repute● him for his friend ; thereto are required true faith and true repentance , testified by new obedience . Secondly , here also see , that neither the knowledge of Gods word , nor the hearing of it with some gladnesse , and bringing forth some fruits , no● yet to bee able to conceiue a praier for the forme thereof ; that none of these ( I say ) no no● all of these , doe make a man the friend of God indeede , for all these may bee in an euill man , who hath a purpose in his heart , to liue in some sinne ▪ in whose heart as yet there is no true faith , no● sound repentance : without which ( as wee heard ) no man is iust in the sight of God , nor accounted for his friend . And therefore we must not content our selues with these things , but labour to be good and iust indeede . When affliction shall be●●ll vs , or death approach , we would giue all the world , if it were in our hands , for good assurance that God were our friend : now then let vs labour for true saith and repentance , and testifie these by a constant purpose , & a godly endeauour to please God in all things , through the whole course of our liues ; and then will the Lord esteeme vs for his friends . Verse . 46. 〈◊〉 if you loue them that loue you , what reward shall yee haue ? doe not the Publicans euen the same ? In these words our Sauiour Christ propounds a second reason to perswade his Disciples and hearers to loue their enemies , and to the end it might take the deeper root in their hearts , he repeats the same againe in the next verse , which in effect is the same with this . The words are plaine , if we know what Publicans were ; Publicans therefore were officers that gathered t●ll and tribute , taxes , and rents , of the Iewes , for the Romane Emperom , to whom the Iewes were in subiection . Now in the gathering of it , they vsed much iniustice & oppression , for which cause they were hated of the Iewes , aboue all other people , & esteemed most basely of ▪ Now ( saith Christ ) though these Publicans be void of all good conscience , yet they will loue their friends , of whom they are loued . And hence Christ reasons thus , If you my hearers doe but lo●e them that loue you , ye do but as these Publicans do ; but you must do more then such vngodly persons doe : and therefore you must loue your very enemies . Here first obserue , that Christ doth not forbid one friend to loue another , for then he should be cōt●ary to himselfe ; but here he condemnes carnall loue , whereby one man loues another , onely because he is loued againe , which in effect is nothing else , but for a man to loue himselfe in another . And here to note the true maner of louing our neighbour , this Rule must be remembred , that all the commandements of the second Table , must be practised in & with the first cōmandement , touching the loue of God : thus father and mother must be honoured , in God & for God ; & thus one man must loue another in God ; yea thogh he be his enemy , because he is Gods creature , & beares his image , as well as he himselfe doth ; yea , he is by God commēded to our loue . This must be the groūd , though for other respects our loue may increase towards our brother . What reward shall ye haue ? Here Christ would teach vs singular wisdome for the ordering of our liues ; namely , that we giue our selues especially to the doing of such things , as with God haue promise of reward : what moued Moses to refuse to be called the sonne of P●ar●●● daughter , to forsake the pleasures and riches of Egypt , and to choose to suffer affliction with Gods people ? the word of God is plaine , f he had respect to the recompence of reward . But this doctrine is not regarded , else how should all places abound so much with idle persons , and such as giue themselues wholly to gaming and company keeping , to sports and delight : now what reward can these looke for at Gods hands , vnlesse it be the wages of sinne , which is eternall death ? Let vs therefore beware of such a course , and learne to abound in good works , which are things good and profitable . Doe not the Publicanes euen the same ? Our Sauiour Christs intent in this instance , is to shewe that his Disciples , and so all professors of the Gospel , must goe beyond all other people in duties of loue ; indeede then whole life should be spent in the practise of this vertue , Ephes. 5. 1. Wal●e , that is , lead the course of your life in loue ; and the state of the Church is , to dwell in loue , 1. Iohn 4. 16. The reason is great , for Christians of all other , receiue the greatest measure of loue from God , through Iesus Christ , and therefore they must abound in this grace ; first ●●wards God , and then one towards another : this is the badge of a Christian , and the grace of our religion , and therefore let vs shewe it forth . Verse 47. And if yee be friendly to your brethren onely , what singular thing doe ye ? doe not euen the Publicanes likewise ? Christs drif● in these words , is further to inforce the dutie of loue , to the same effect with the former verse . The word translated be friendly , betokens the friendship which was shewed in that countrie in salutations , by embracing ; now saith Christ , the very Publicanes will kindly embrace their friends , therefore you must doe more . We obserued before , three branches of kind vsage to be shewed towards an enemie ; to wit , to speake well of him , to pray for him , & to do him good : now here we may annexe a fourth , euen friendly salutation . This Christ enioyned to his Disciples , when hee sent them to preach , when ye come into an house salute the same : Mat. 10. 12. although it may be , afterward they cursed it , because it was vnworthy . And hēce we must learne to be kind and courteous in salutation to our professed enemies . Obiect . 1. This is to countenance them in their sinne , & wrong doing vnto vs ? Ans. In saluting an enemie , we must put a difference betweene his person and his sinne ; we must shew kindnesse to his person , but not countenance his sinne : nay , when we embrace his person , if occasion be offered , we must disgrace his sinne . Ob. 2. 2. Ioh. 10. If any man bring not this doctrine , bid him not God speed . Ans. Iohn there speaks of such persons as are enemies to God , to his truth , & to his Church , & such indeed we must not embrace : 2. Kin. ● . 14. Elisha saith to Iehorā the idolatrous king of Israel , that hee would not haue looked vpon him nor seene him , had it not beene for reuerence of Iehosaphat the good king of Iudah then present . But priuate enemies of whome Christ here speaketh , must alwaies be kindly vsed in salutation . And yet there is a case , wherein this kinde salutation may be denied to one that is not a publike enemie : to wit , when a superiour omitteth it as a part of chastisement and correction vpon the inferiour . Thus Dauid denied libertie to Absalon to come in his sight for a time , after he had pardoned him for killing Am●on , 2. Sam. 14. 24. but among equalls and priuate men this must be practised ; yea , we must salute kindly though they salute vs not againe . v. 48. Be ye therfore perfect , as your father which is in heauē is perfect : Here Christ inferres an excellent consequent from the former reasons , wherein he exhorts his Disciples to perfection in all the duties of loue . In it obserue two parts : a commandement to be perfect ; and a patterne thereof in God. For the first , why doth God command that which no man can performe , for who can be perfect ? Ans. God giues this and such like commandements for diuers causes : first , in regard of his elect , for to them Gods commandements serue as meanes of obedience , God by his grace enabling them to doe that which by command ho requires : for as in the creation Gods commandement gaue beeing to the creatures , so is it after a sort in the regeneration , as here , be ye perfect , is a meanes to make Gods children perfect . Secondly , in regard of the wicked , as well to restraine corruption in them , for the peace of his Church , as also to leaue them without excuse , seeing the best workes they doe are short of that which they are bound to performe . To come to the vertue commanded , which is perfection in duties of loue . Perfection in generall , is twofold : of the Law , and of the Gospel . Perfection of the law , is when a man loues God and his neighbour , according to the rigour of the law . This is in no man in this life , but this shall be in Gods elect in the life to come . Perfection of the Gospel , is that endeauour of obedience which God accepts in Christ , at the hands of his children . This distinction the Apostle maketh , Philip. 3. for first he saith , he hath not attained to perfection , v. 12. meaning , the perfection of the law : and yet after he speaketh of himselfe and others , as beeing perfect , v. 15. Let vs ( saith he ) as many as be perfect be thus minded ; that is , as many as be perfect according to the Gospel . Thus were Noah , Abraham , Iob , Zacharie , and Elizabeth perfect , that is , syncere and vpright before God both in heart and life : and this is that perfection which Christ here requireth . Further , this Euangelical perfectiō hath 2. parts ; either of mans nature , or of his actions . The perfection of mans nature is by regeneration ; for as in original sinne , is both guilt of Adams sinne imputed , & corruption inherent , which is the seed of all sinne : so in regeneration , which is the renuing of mans corrupt nature , there is an abolishing of corruptiō , & a restoring of grace in euery part & sacultie of the soule : for look how far coruptiō spread it selfe by Adams sin , so far doth grace extend by regeneration . Of this perfection there be three branches ; First , an vpright iudgement in the minde , whereby a man vnderstands and beleeees not onely the grounds of religion , but euery other doctrine truely grounded in the word , and is ready to receiue it , as it is further reuealed ; this is sinceritie in iudgement : whereby it is plaine , that to hold onely the grounds of religion , and for other points , to follow the time , is a great imperfection and want of sinceritie . Secondly , a pure and honest heart , wherby a man is free from any purpose to liue in sinne ; and on the contrarie is inclined to euery thing that is good . Thirdly , a good cōscience , giuing testimony according to the word , & so excusing , that a man may say with Paul , a I know nothing by my self : meaning , for which he should condemne himselfe . And look , where nature is renued , there these three are neuer wanting . Perfections of mans actions , standeth in two things ; First , in bewailing his wants and imperfections , knowne and secret ; for it is a degree of perfection , to bewaile our imperfection . Secondly , in setting himselfe from a sincere heart , to obey God in all his commandements , as occasion is offered : Psal. 119. 6. I shall not be confounded , when I haue respect to all thy commandements : and this indeed , is the perfection of a Christian : halfe obedience is nothing ; for as b Iames saith , hee that failes in one commandement of purpose and custome , is guiltie of all , because if like occasion were offered , he would breake all the rest . But it will be said , a man may haue both these , and yet want much of perfection . Answer . A thing is said to be perfect two waies ; either in parts , when it hath all the parts of perfection , though in weake measure ; or in degrees , when it hath a full measure of perfection in euery part . A child newe borne is a perfect man in regard of his parts , hauing all the parts and members of a man ; but it is not perfect in degree , till euery part grow vp to his perfection . Now the child of God when hee is regenerate , hath all the parts of perfection in soule & bodie , though in weake measure ; but in this life , he is not perfect in degrees , which is that full measure the law requireth . 2. Chron. 15. 17. The heart of Asa is said to be perfect towards God all his daies : and yet the high places were not taken away ; yea he failed in seeking to the Physition , and not vnto God , chap. 16. 12. Asa then had perfection of parts , but to perfection of degrees he attained not in this life , & therfore he failed in these particulars , through the weakenesse of sanctification , which here is not finished till death . So then it is plaine , there is a perfection in the child of God , though ioyned with much weakenesse , euen in this life ; his nature is perfect being renued in soule to sound iudgement , to an honest heart , and a good conscience : his actions are perfect in Gods acceptance through Christ , while he bewailes his imperfection , and endeauours sincerely to please God in all things . This is that which Christ enioynes to his Disciples , this we must labour for , if we wil resemble our heauenly father , we can get no higher in this life ; but let vs attaine to this , and in the life to come we shall bee perfect in degrees , for then our regeneration shall be accomplished . But herein men faile and come short of their dutie ; as first , all those that spend their strength and wit to get the things of this world ; these men little thinke of this perfection which the Lord requires in his children ; it may be they will heare the word , but yet their hearts are so glued to the earth & earthly things , that they sauour not of regeneration , they know not what it meanes : but if they will be Gods children , they must follow Iehosaphat , 2. Chro. 17. 6. who lift vp his heart to the waies of the Lord ; for that is the meanes to come to perfection . Secondly , those also are reprooued , that content themselues with a small measure of knowledge , and doe not striue after perfection , as Christ requireth : how can they haue a sound iudgement , which studie not to know the doctrine of the Scripture ? Thirdly , that generall want of Christian perfection is here reproued , when men content themselues , to yeeld respect to the outward duties of the first Table , that concerne Gods worship , and yet neglect the duties of the second Table , that concerne their brethren in generall , and pertaine to their functions and callings in particular . This is a common fault in Magistrates , Ministers , Parents , Masters , Seruants , &c. they will be Christians in the Church , but they neglect to shew the power thereof in their callings ; but this is a grieuous want of sincerity , which makes them farre vnlike their heauenly father : for hee is euer like himselfe , and therefore looke what men professe in Gods worship , that must they practise in their callings . A magistrate must be a Christian vpon the Bench , as well as in the Church ; in the administration of iustice , as well as in the Congregation : and so must Ministers , Masters , and all estates . God allowes not of their seruice in the Church , that serue their wicked lusts at home , Ierem. 7. 9 , 10. Gods sacrifices vnder the law must be whole and sound , not halt and lame , or maimed ; and such should our obedience be vnder the Gospel , with sincere respect to all Gods commandements . It profited Herod little to heare Iohn gladly , and to doe many things , so long as he kept his brothers wife ; nor Iudas to follow Christ , while his heart was vpon the bagge . Let our practise of religion therefore , shew forth the truth of our publike profession , and so shall we in some sort resemble our heauenly Father . Chap. 6. Vers. 1. Take heede that you giue not your Almes before men , to be seene of them , or else yee shall haue no reward of your Father which is in heauen . IN the former Chapter , the Euangelist hath faithfully recorded three parts of our Sauiour Christs Sermon , and here hee beginneth the fourth , which reacheth to the nineteenth verse of this Chapter ; wherein our Sauiour Christ goeth , about to reforme his hearers of all abuses in doing good workes , and hee instanceth in these three ; Almes deedes , Praier , and Fasting : not so much commanding them , as giuing direction for the right manner of performing them , so as they may be acceptable vnto God. From the first verse to the fift , hee intreateth of Almes deedes , propounding two seuerall commandements , touching the manner of giuing Almes : The first is in this 1. verse , Take heed that you giue not your Almes before men , to be seene of them : which he enforceth by an effectuall reason in the words following , or else re shall haue no reward of your Father which is in heauen . And then exemplifieth it by a particular example of a corrupt manner of giuing Almes , borrowed from the ambitions practise of the Scribes and Pharisies , v. 2. The second commandement touching Almes giuing , is in the 3. verse ; whereof he renders a reason in the 4. verse . For the first commandement , Take heed , &c. This may seeme to bee repugnant to that precept giuen before , Chap. 1. 16. Let your light so shine before men , that they may see your good workes . But here is no contrarietie , if we marke well ; for in the former chapter wee are commanded to doe good workes before men , that they may see them , and glorifie God for the same . Now here wee are not forbidden simply to doe good workes before men , but to doe them before men for this ende , to haue our praise of men , that we might be glorified for doing them , howsoeuer it went with God. Before we come to the Rule , the words are somewhat to bee scanned ; for whereas we read them thus , Giue not your Almes before men , &c. Some ancient Churches , after other copies and translations read them thus , Doe not your righteousnesse or iustice before men : which must not seeme strange , that in Gods booke there should be diuers readings ; for in former ages , before Printing was inuented , the Scriptures of God were conuaied from hand to hand , by meanes of writing : now they that writ out the copies of Scripture , did now and then mistake some words and letters by negligence , or ignorance , and put one thing for another , whereupon doe come these diuers readings : yet wee must not thinke , that the word of God is hereby maimed , or made imperfect , for the true sense of the holy Ghost , remains sound & perfect , though it may be we cānot discerne of the right reading . And the sense of Scripture is rather to bee iudged the word of God , then the words and letters thereof . Now it beeing here vncertaine , whether reading to follow , ( for either of them containe a sense conuenient to the place ) therfore I will exclude neither , but from them both propound this instruction . That the giuing of Almes is Iustice ; and a part of Righteousnesse which God requires at our hands . This the Apostle sheweth plainely out of the a Psalmes , 2. Cor. 9. 9. He hath distributed and giuen to the poore , his righteousnesse remaineth for euer . And in common reason it must be so , for a man is but a Steward ouer the goods which hee possesseth ; the poore with whom hee liueth , hath title to part thereof , and he must giue vnto them by b Gods expresse commandement : so as vnlesse he giue in some sort , he plaies the thiefe , & robs the poore , by keeping backe that which is their due . In regard whereof we must learne : first , to acknowledge that prouiding of maintenance for the poore , is not a worke of freedome or libertie , left to mens choise , whether they will doe it or no , but a matter of iustice , and the not doing of it is iniustice , against the law of God and of nature , which require that the poore should be maintained at home without begging abroad . Secondly , this should mooue vs , to lay aside some portion of our goods to giue vnto the poore , for the poore haue interest into thē : & for this cause we ought to cut off our superfluities in feasting , in attire , in sports and pleasures , that so we may be better inabled to doe iustice in giuing vnto the poore , for hereby commonly men are disabled to doe this part of iustice . Thirdly , this should teach vs according to our places , to see those good orders well maintained and set forward , which are prouided for the conuenient releefe and maintenance of the poore : for the neglecting of them is iniustice , and a kind of theft against the poore . Secondly , obserue the word translated Almes : it is very pithie , signifying mercie and pitie ; whence we may learne : first , what it is that makes our giuing to the poore to be Almes : it is not the thing giuen , but the mercifull and pitifull heart of the giuer , be the thing neuer so small , as was the poore widows mite : and therefore all our almes must proceede from a pitifull heart . Secondly , it sheweth what a one that partie must be that is to be releeued , namely , such a one as is to be pitied , not our lustie beggers , but infants , orphanes , the lame , blind , weake , maimed , and aged persons . Thus much for the words : now followeth the commandement it selfe . Take heede that you giue not your Almes before men to be seene of them . This commandement tendeth to this ende , to teach men how to auoide the vnlawfull manner of giuing Almes : for a good thing may be done in an ill manner , and vsually men offend this way in their good deedes . Now this commandement prescribes a double circumspection in giuing Almes : first , touching the ground : secondly , touching the ende of almes giuing . The ground of our Almes must not be the pride of our hearts : this Christ forewarnes vs of , if we looke it should be good and acceptable in the sight of God. This is a point of great importance , and therefore for the better obseruing of it , I will here shew two points : I. what this pride is : II. why it must be so carefully auoided in our almes deedes . By pride , I meane not outward pride in apparell , but that which is inward in the soule , consisting partly in the minde , and partly in the will and affections , Pride of minde , is a corrupt disposition thereof , whereby a man thinks himselfe to be better , & more excellent then indeede he is : this was the sinne of the Pharisie , who boasted vnto God of his owne goodnesse , Luk. 18. 11 , 12. And hence it came that the Church of Laodicea a gloried in her selfe , saying , I am rich , and increased in wealth , and lacke nothing ; when as indeede shee was poore , and blind , and miserable , and naked . This conceit is most dangerous , especially in the point of grace , causing many to deceiue their owne soules , by thinking they haue grace when they haue none , and ouerweening that which they haue . Pride in will , is an inward affection , whereby a man is not contented with that estate wherein God hath placed him , but desires a better . This befell b Adam and Eue , who sought to be like vnto God himselfe ; and this taketh hold of most men in euery age . Now from these two proceedeth that practise of prìde in mans life , whereby he endeauours to doe whatsoeuer he can for his owne praise and glorie . This pride is not in some few persons alone , but in euery man naturally that comes of Adam , Christ Iesus onely excepted . And where it takes place it is so strong , that it will not be crossed : for rather then a man will not haue his will in this , he will commit any sinne . This caused Absalon to banish his father out of his owne kingdome : and Achitophel to hang himselfe , when his counsell was refused ; and some Popes ( as histories makes mention ) to bequeath their soules vnto the deuill for the obtaining of the Popedome . And this is that inward corruption which Christ here forbids to be the ground of our Almes deedes . II. Point . The reasons why this inward pride must be carefully auoided , be these two . First , because whatsoeuer outward good worke the child of God can do by grace , the same may a wicked man do thorough pride ; as conceiue a prayer , preach the word , and practise the outward duties of repentance , of loue , and such like : for pride is a sinne that will counterfeit grace , and man cannot discerne it , but God onely . Secondly , many other sinnes preuaile in the wicked , but pride is the sinne that troubleth the children of God , and when other sinnes die , then will pride reuiue , yea it will arise out of grace it selfe : for the child of God will be proud , because he is not proud : therefore Paul ' c must be buffeted by the messenger of Satan , least he should be puffed vp with abundance of reuelations . Now the way to auoide this daungerous sinne stands in two things : first , we must be carefull to know the pride of our owne heart , for euery man hath it in him more or lesse , and the more we see it , the lesse it is ; but the lesse we see it , the more it is in vs indeed : and though we know nothing by our selues , yet let vs suspect our selues hereof , and labour to see it in our hearts : for he that is the most humbled , is not altogether free from this inward pride ; Secondly , when we see ouer pride , we must labour to subdue it ; which we shall doe ; first , by considering the Iudgements of God vpon this sinne : were not our first parents cast out of Paradise when they would needes be as Gods , and Herod was eaten vp of wormes when he tooke vnto himselfe the glorie due vnto God ; Act. 12. 23. Therefore Peter saith , God resisteth the proud , and giueth grace to the humble . A man that would begge an almes , must not goe in proud apparell ; and so he that would procure the fauour of God , must not come with a proud heart . Secondly , we must search into our selues , and labour to see our owne wants and corruptions , as our blindnes of minde and ignorance , our vnbeleefe , &c. and the sight of our sinnes will be a meanes to humble vs : for they that feele no wants in themselues cannot choose but be puffed vp . Thirdly , we must meditate vpon the death and passion of Christ , which he endured for our redemption ; how he sweat water and blood , and suffered the wrath of God both in soule and bodie for our sinnes ; now how can a man thinke that Christ endured all this for him , and yet be not cast downe with the sight of his owne sinnes , which had a part in the cause of all the curse that caused Christ to crie ; My God , my God , why hast thou forsaken me ? The second branch of circumspection in Almes giuing here commanded , respects the ende thereof : We must not giue Almes to be seene of men , that is , to get praise and fame among men . This caueat Christ giues for waightie cause : for the corruption of mans nature through the instigation of the deuill , causeth euery one almost to doe all good works for wrong endes : why doe many men toyle themselues so much in their ordinarie callings ? is it not partly for honour , partly for pleasure , partly for profit ? and doe not the most men propound this ende to themselues herein , to maintaine their families ? But though this be a good and commendable thing , yet neither that , nor the rest are the right ends for which man should labour and trauell : the right ende of all , is the glorie of God in mans good , or the good of man in Gods glorie ; now when our good workes proceede from an humble heart , which syncerely intends the glorie of God in mans good , then is the worke pleasing vnto God. Other endes or beginnings doe prophane mens labours : and therefore Christ giueth this caueat , to looke both to the beginning , and the ende of our Almes deedes . Thus much of the commandement ; the reason of it is this : Or els ye haue no reward of your father which is in heauen : so the words are , ye haue no reward ; and they are very significant , importing thus much : If you doe your good workes from an humble heart , for Gods glorie in mans good , then you haue a reward laide vp for you in heauen ; which though it appeares not presently , yet it is as sure as if you had it alreadie in possession : but if you doe not so , you haue no reward laide vp for you by your heauenly father . From this reason in general we may gather , that he which hath grace to doe , if it be but one good worke ( as to giue Almes ) vpon a good ground , and for a good ende , shall neuer perish , but shall receiue eternall life : which may be a notable motiue to prouoke euery man to doe good works : as also it prooues that the child of God can neuer perish or finally fall away ; for nothing is lost that is laide vp with God. More particularly , first obserue that the word reward is not takē properly , but by resemblance , thus ; like as a labourer after he hath done his worke receiueth his wages ; so the child of God hauing don that which God commandeth him , receiueth a reward . Secondly , it it is said of your father , to signifie that this reward is not merited , but is the free gift of a father vnto his children . Lastly , Christ saith your Father , speaking to all his hearers , among whom was Iudas , whom els-where he calls a deuill , and others , whom he knew to be none of Gods children , & yet beeing here a preacher and Minister of Circumcision ( as the Apostle e speaketh ) ●e leaueth the secret iudgement vnto God , & following the iudgement of hope and charitie , taketh all his hearers , to be the children of God : which is a notable president to all Gods Ministers , for Christ here preaching of loue , practiseth it ; and so ought his seruants doe . This also condemneth the practise of those , that vpon a litle falling out will not stick to call others damned wretches , or reprobates ; there is no charitie in such censures , for loue alwaies hopeth the best . 1. Cor. 13. v. 2. Therfore when thou giuest thine almes , thou shalt not make a trūpet to be blowen before thee , as the hypocrites doe in the Synagogues & in the streets , to be praised of men . Verely I say vnto you , they haue their reward . Here Christ propoundeth by way of prohibition , a particular exāple of the corrupt maner of Almes-giuing , proceeding frō pride of heart & ambition , borowed frō the practise of the Scribes & Pharisies ; & withal he annexeth in the ende of the verse an effectuall reason to mooue men to circumspection about the ground and ende of their Almes deedes . The Expos. The original is this : Thou shalt not blow a trumpet before thee ; so that our trāslation doth also expoūd the words of Christ , according to the cōmon rule of Diuines ; that words of fact , are oftentimes put for words of speech : which being well obserued , will cleare many places frō false interpretation . Exo. 13. 2. God saith to Moses , sanctifie vnto me all the first borne : & to f Iosua , Make thee sharp kniues , and circumcise the sonnes of Israel , that is , command them to be sanctified , and circumcised . Ier. 1. 10. I haue set thee ouer nations and kingdomes ( saith God to Ieremie ) to plucke vp , to roote out , to destroy , and throw downe , to build , and to plant : that is , to preach , and by preaching to pronounce that I the Lord will doe these things . Ioh. 4. 1. Christ is saide to baptise , that is , ( as the next verse imports ) he commanded his Disciples to baptise : and , Act. 10. 15. God is said to purifie things ; that is , he pronounceth things to be pure . As hypocrites doe in the Synagogue ▪ The word hypocrite , betokeneth one that takes vpon him to represent the person of an other , as players doe , who sometime represent mightie Kings , otherwhiles poore beggers , and to them it properly belongeth . Now by resemblance it is applied to any , that outwardly faigne themselues to haue that goodnes and holines which they haue not : for hypocrisie is nothing el● , but a shew of that goodnes outwardly , which indeede is not in the heart . Now in this instance is included a second reason of the former commaundement touching the manner of Almes-giuing , seruing to make all Christs hearers circumspect , both for the ground and ende of their good workes : and the reason stands thus : That which hypocrites doe , you must not doe : but they doe their Almes to be praised of men , as is plaine in this example : and therefore you are not to giue almes to be seene and praised of men . Out of this example we may learne these Instructions . First , that it is the propertie of an hypocrite to doe good workes for false endes ; as , to be seene of men , and to be praised of men : for indeed an hypocrite in his heart makes choise not of God , but of men to be the Iudges and approouers of his good workes . And this is grosse hypocrisie , because hereby the honour due to God is taken from him and giuen to men , for God ought to be the Iudge and approouer of all our actions . Now as Christ laies this sinne vpon the Scribes and Pharises , so ought euery one of vs to lay it on ourselues , considering our selues as we are by nature out of Christ ; for so we make not God , but men the Iudges and approouers of our actions : this will hereby appeare euidently , for when we doe a good thing , and yet thereby incurre the dispraise of men , are we not more grieued thereat , then when by sinne we offend God himselfe ? which could not be , but that our hearts doe more respect the censure of men , then of the Lord. And to cleare this point yet further ; consider this , that the roote of hypocrisie and of Atheisme is in our nature , whereby naturally wee doe these three things , wee Loue , feare , and trust in men more then in God , and therefore doe make men the Iudges of our actions . 1. for Loue , are wee not greeued when we our selues or our freinds are dishonoured , and on the contrarie , when wee our selues or our freinds are praised , are we not glad and reioyce ? but when God is dishonoured , who is greeued ? or whose heart doth leape for ioye , when God is glorified ? which argues plainely that our affection of loue is more inclined towards our selues and to our freinds then vnto God. 2. for feare ; are not most men more afraide when they offend a mortall man like themselues , then when they offend the euerliuing God ? 3. for trust and confidence in the time of affliction , most men are more comforted if some friend promise them helpe , then they are by all the promises of God himselfe in his word . But men will say , that they loue and feare , and trust in God aboue all : This indeede is the ordinarie profession of ignorant people ; but the truth is , that by nature we refuse God to be our iudge and our approouer , and appeale vnto men : and therefore we must labour to see and feele and to bewaile this hypocrisie , and to be indued with the contrarie grace whereby we may simply and sincerely seeke to be approoued of God in all our actions . Secondly , in this example note one euident cause of the disorder which was among the Iewes in respect of their poore : for they begged in the high waies , in the streetes of the cities , and gates of the Temple , flat against Gods commandement , who would not haue such a begger in Israel : other occasions there were of this abuse ; but one principall cause is here noted ; namely , that priuate persons were permitted to giue their priuate almes vnto the poore with their owne hands in publike places . This was a great disorder , and the cause of many beggers : for priuate men could not discerne the particular wants of all that begged so ; and therefore God had otherwise prouided for them in the old Testament , as he shewed before . And in the new Testament there were chosen faithfull men called Dea●ons in euery congregation , who were to looke-vnto their poore , to collect for them , and to distribute to euery one according to their necessitie . It is not vnlawfull for a priuate man to giue Almes in publike place if neede require : but where the poore are no otherwise prouided for , then by such priuate releefe , it is a great disorder : like as it is in a family , where the children and seruants know not where and when to haue their dinners : for the poore are Gods children in his family , and ought to be prouided for in better sort then by such priuate releefe : and therefore where good order is wanting for prouision for the poore , it ought in conscience to be begunne , and where it is begunne , men must carefully maintaine and continue the same . Thirdly , in this example of a corrupt manner of Almes-giuing , see the concurrence of sundrie sinnes . First , here is noted hypocrisie , which were enough to condemne a man ; but yet with this there goes ambition , and with both , an open contempt and breach of good order in prouiding for the poore : which shewes euidently that no sinne goes alone , but ordinarily hath his companions : for sinnes are so infolded one in an other , that he which commits one , is not free from any other : this may plainly be shewed by many examples . In Adams sinne there was the breach of the whole law in euery commandement , either directly or by consequence : for he shewed euident want of loue to God , in beleeuing Satan more then God ; therein he chose Satan for his God ; he worshipped Satan , and tooke Gods name in vaine ; he shewed also euident want of brotherly loue , for hereby he became a murtherer not onely of himselfe , but of all his posteritie : and thus doe sinnes concurie in euery wicked action , in which regard it may be said with g Iames , that he which faileth in one commandement , is guiltie of all : which must admonish vs to make conscience of euery sinne : for we cannot liue in any one , but we must needes runne into many other . Uerely I say vnto you , they haue their reward . These words containe the reason of the former prohibition , wherein we may see the vanitie of this giuing of Almes : for the praise of men is all their reward ; they haue none with God , as we shewed in the former verse . vers . 3. But when thou doest thine Almes , let not thy left hand know what thy right hand doth : 4. That thine Almes may be in secret , and thy father that seeth in secret , he will reward thee openly . These words containe Christs second commandement touching the manner of Almes-giuing , with the reason thereof . The commandement is in the third verse , and it beareth this sense ; that if the left hand could vnderstand , yet it should not know what our right hand gaue ; and therefore much more must we conceale the same from men . Yet here Christ forbids not all giuing of Almes in open place , or in the sight of men , but his meaning is to restraine the ambition of the heart after the praise of men : the giuer must not intend or desire that men should see him giue Almes , that they might praise him : but his heart must simply and sincerely seeke to approoue it selfe vnto God. This will appeare to be the right meaning of our Sauiour Christ , by comparing this verse with the first : for here Christ renueth the commandement there giuen , and forbiddeth the corrupt desire of the heart after vaine glorie in the giuing of almes . Now for our better ▪ vnderstanding of this commandement , first , we will shew what is here forbidden ; and secondly what is commanded . Here are two things forbidden ; first , all desire or intention of mens beholding of vs , when we giue our Almes : secondly , all respect and intent to please our selues in Almes-giuing : for the left hand must not know what the right hand giueth : The thing here commaunded is this , that he which giues ▪ Almes , must doe it simply intending and desiring onely to please God , and to approoue his worke vnto God without all by-respects of mens praise or approbation . Here then first is condemned the doctrine of the Church of Rome , which teacheth men to doe good workes , with opinion of meriting life euerlasting thereby at the handes of God ; for that is farre more then to doe them for this ende to get praise of men , which yet is here forbidden ; and therefore the other must needes be abominable . Secondly , seeing in our weldoing we must simply intend to approoue our selues vnto God , it shall not be amisse here to shew , how we may so doe our good workes that God may approoue thereof . Hereunto foure things are required ; faith , loue , humilitie , and sinceritie or simplicitie . For the first , in euery good worke there must be a two-fold faith : Iustifying faith ; and a generall faith . Iustifying faith , whereby the person doing the worke must be reconciled to God , and stand before God a true member of Christ : for of this it is said , a without faith it it is impossible to please God. And Christ saith , b every brāch that beareth not friute in me , the father taketh a way : and without me yee can doe nothing : where it is plaine , that whosoeuer would doe a worke acceptable to God , must first be in Christ : and the reason is euident ; for first the person working must be acceptable to God , before his worke can be approoued : but no mans person is approoued of God , before he be in Christ ; and therefore iustifying faith whereby we are vnited vnto Christ is cheifely necessarie . By generall faith I meane that , whereby a man beleeues that the worke he doth is pleasing vnto God. Hereof Paul c saith , Whatsoeuer is not of faith , is sinne . A worke may be good in it selfe , and yet sinnefull in the doer , if he want this generall faith . Now vnto this are two things required : first , a word of God commanding the worke , and prescribing the manner of doing it : secondly , a promise of blessing vpon the doing of it : for euery good work hath his promise , both of the things of this life , and of a better : these things must be knowne and beleeued : vpon these grounds we must pray ▪ giue Almes , and doe euery good worke , and so shall they be approoued of God. Now by this double faith required in euery good worke , we see , how those that are bound to practise good works , ( as euery one is more or lesse ) ought to labour to be acquainted with the word of God , that they may doe their works in faith : for els though the worke be good , it may be sinne in them because it is not of faith ; which is the miserable state of ignorant persons , who through want of faith , cannot doe good workes in a good manner . The second thing required , in the doing of a good worke , is loue ; loue ( I say ) ioyned with faith ; for faith worketh by loue : Gal. 5. 9. indeed faith doth some things of it selfe ; as apprehend , receiue , and applie Christ and his righteousnes to the beleeuer , which is the proper worke of faith . But other things it doth by the helpe of an other : and so faith bringeth forth the workes of mercie , and performeth the duties of the first and second table ; not properly by it selfe , but by the helpe of loue : and therefore here I say , that in euery good worke is required that loue whereby faith worketh . Now the kinds of loue , required in wel-doing are two : first the loue of God in Christ , for as we know God in Christ , so must we loue him : secondly , the loue of our bretheren , yea of our enimies : for howsoeuer in our vnderstanding these two may be distinguished , yet in practise they must neuer be seuered : but must alwaies goe hand in hand , to mooue vs to doe the workes of mercie , and all the duties of our calling ; as Paul saith of himselfe and the rest of the Apostles , The loue of God constraineth vs to preach the Gospel , 2. Cor. 5. 14. The third thing required in doing a good worke well , is humilitie , whereby a man esteemeth himselfe , to be but a voluntarie and reasoable instrument of God therein . This vertue will make a man giue the honour of the worke to the principall Agent , that is to God himselfe : who worketh in vs both to will and to doe of his good pleasure . The fourth thing required in wel-doing , is simplicitie , or singlenes of heart ; whereby a man in doing a good worke intendeth simply and directly to honour and please God , without all by-respects to his owne praise , or the pleasing of men . This is a speciall vertue directing a man to the right ende in euery good worke , which is the obedience and honour of God in mans good . This vertue was in Paul , d who in simplicitie and godly purenesse had his conuersation in the world : thus he preached the Gospel : and so ought we to doe euery good worke . Now that this sinceritie may shew it selfe , we must take heede of a speciall vice which is contrarie vnto it , namely , the guile of the spirit , mentioned Psal. 32. 2. which maketh a man intend and propound false ends and by-regards in doing good workes ; as his owne praise and delight , or to please men thereby . And that we may auoid this spirituall guile , we are to know , that it may and doth vsually preuaile with men in foure cases : I. when those doe practise vertue in whome God onely restraines the contrarie vice : thus ciuill honest men that haue no religion , may practise iustice , temperance , mercie , and other morall vertues , because they are not inclined to iniustice , intemperance , and the contrarie vices : but these actions in them are no good works before God , because they proceede not from sanctified hearts , sincerely intending to obey & glorifie God hereby . II. When men doe good works for feare of diuine iustice , and the penalties of mens laws : and such for the most part is the repentance of the sicke : I graunt indeede that some doe truly repent in this estate , but commonly such repentance is vnsound , and proceedeth not from a single heart , but from feare ; whereby , being vnder Gods hand , they seek to auoid his iudgement . Such also are the outward duties of religion performed by our common Protestants , who come to Church , and receiue the Sacraments chiefly for custome sake , and to auoide the daunger of mens lawes . III. When men doe good works for the honour & praise of men . This is a dangerous thing : vpon this ground a man may preach the word , vse prayer , and professe the Gospel ; yea , and be zealous for Gods glorie as I●h● was : and hence it comes , that many fall away to loosenes of life from a strict profession of religion , because they receiued not the truth in simplicitie of heart , with purpose onely to obey & please God , but rather to get the praise of men . IV. When men doe good works from some corruption of heart preuailing in them ; as whē a man is both proud and couetous , yet more proud then couetous : couetousnes bids him , not to giue to the poore ; but yet pride desiring the praise of men preuailing in him , causeth him to giue to the poore : And so when couetousnes preuailes in a proud man , it will cause him to abstaine from riot & proud apparell , which yet his pride would perswade him vnto . In all these cases spirituall guile corrupts the worke that otherwise is good in it selfe : and therefore we must haue a watchfull eye vnto singlenes of heart in our well-doing , and to the rest of the vertues before named , that so we may be able to say with good conscience , that our works are such as God approoueth . vers . 4. That thine Almes may be secret , and thy father that seeth in secret , he will reward thee openly . Here is the reason whereby Christ enforceth the former commandement ; and it hath two parts : the first is drawne from a speciall propertie in God , to see in secret : the second is frō his bounty , in rewarding openly . For the first : the words are thus in the originall , and thy father which is a seer in secret : for the word there vsed signifieth a discerning seer : whereby Christ would teach vs , that God sees and beholds things that no man can see , euen the secret thoughts and desires of mans heart . Hence we must learne three things : I. to examine our selues strictly not onely of our grosse & open sinnes , which all the world may see ; but also of our most inward and hidden corruptions , and when we cannot see them , yet we must suspect our selues of our secret wants : for though men know them not , no nor we our selues , yet God the secret seer beholdeth them . II. Neuer to hide our sinnes within our selues , but freely to lay them open before God to our owne shame , yea to confesse our vnknowne sinnes : we must not like Adam , sew fig-leaues together to couer our nakednes , or flie from God thinking to hide our selues from his sight : for he discerneth in secret . III. To be carefull not only to doe good works , but also to doe them in an holy manner , frō good groūds , and to a right end : for God seeth secrets , and will not be shifted off with false shewes . a Dauid saith , I haue kept thy precepts and thy testimonies , because all my waies are before thee . And the rather must we be mooued hereunto , because God knowing what is in mans heart , doth oftētimes prooue men with temptations , that he may discouer the guile of their hearts : & therfore that we may escape the iudgements of God due vnto hypocrisie , we must labour to doe all good duties in singlenes of heart . The second reason drawne frō Gods bountie vnto thē that in singlenes of heart doe good works , is in these words ; he will reward thee openly : wherin he preuenteth this obiectiō , which some of his hearers might make against his former precept . If I may not do good works to be seen of men , then shall I loose my labour : Christ answereth : Not so : for God the father will reward thee openly , if thou doe goods from a single heart , onely respecting the praise and honour of God in mans good . If it be asked , how this can stand with that saying of Christ , Ioh. 5. 21. that the father iudgeth no man , but hath committed all iudgement vnto the sonne : I answer , that in regard of deliberation , of authoritie & consent , the last iudgement shal be executed by the whole Trinitie : but yet in regard of immediate execution , the father iudgeth not , but Christ onely : for he alone giueth the sentence both of absolution and condemnation . This second reason teacheth vs sundrie things concerning praise . First , that God himselfe is the sole author of true praise : Paul b saith , he which praiseth himselfe is not allowed , but he whome the Lord praiseth : where he compareth the world to a Theater , wherein men are Actors , and men and Angels be spectators ; but God alone is the Iudge , who giueth praise and good name to euery one that deserueth it , not onely in this life , but in the world to come : in regard whereof , we must endeauour our selues so to doe all our good works , that God himselfe may approoue thereof ; to seeke the praise of men , is a fond thing , seeing that not man , but God , is the author of true praise : yea , this must teach vs not to depend vpon man for praise and commendation for the good things we do , but vpon God himselfe , from whom all true praise commeth . Secondly , that God as he is a father , is the sole author of true praise , for Christ saith , your father will reward you . Now God is our father , onely in Christ , and therefore our vnion with Christ is the ground of all true praise : He is a true Israelite ( saith b Paul ) which is one within , and the circumcision is of the heart , in the spirit , not in the letter , whose praise is not of men , but of God. This then discouereth the errour of the world , in seeking after praise and reputation ; for some seeke it in the comlines of their bodie , some in apparell , and some in learning , &c. but all these are wrong meanes ; the right way to get true praise , is to be in Christ , & to haue an humble and sanctified heart , set purposely to keepe Gods commandement : Psal. 119. 22. Dauid praied God to remooue from him shame and contempt , because he kept Gods testimoneis : as though the keeping of Gods commandements , had beene the onely meanes to auoyd contempt , and to procure true praise and fame . Thirdly , that the life to come is the onely time of true praise , for Christ here saith , he shall reward thee openly : that is , in the last day : 1. Corin. 4. 5. When the Lord shall come , then shall euery one haue praise of God. This must teach vs , not to care for the contempt of the world , which followeth our profession , so that our conuersation bee godly ; but to rest patiently contented , because it is the lot and portion of Gods children , and our sins deserues greater reproach , alwaies remembring , that the time of our praise is yet to come . Yea , hence we must learne , not to aime at our owne praise , in the things of this life , but wholly to seeke the glorie of God in all things ; for if we seeke his glorie now , the time will come when he will glorifie vs. Fourthly , that the praise that God shall giue his children in the ende of the world , shall be op●n and manifest , before all men , and all angels , both good & bad , when they shall stand to be iudged by Iesus Christ : & this is true praise which shall neuer haue ende , whereunto the praise of men is not comparable ; we count highly of applause and reputation with earthly princes , and all ▪ men honour him whom the Prince commends ; how much more then shall they be aduanced , whom God himselfe shall vouchsafe to praise and commend ? vers . ● . And when thou pra●●st , be not as the hypocrites : for they loue to stand and pray in the Synagogues , and in the corners of the streetes , because they would be seene of men : verely I say vnto you , they haue their reward . In this verse and the rest to the fourteenth , Christ intreateth of the dutie of prayer , wherein he dealeth as in the former point touching Almes-giuing : for first he forbids a twofold vice in prayer : hypocrisie , and babling ; and then teacheth the contrarie vertues , and the right practise of praier . The vice of hypocrisie in prayer is forbidden in this fift verse , and the contrarie vertue inioyned in the next . The Exposition . When thou prayest ▪ To pray , properly is to intreate of God the gift of some good thing concerning our selues : and in this sense , it is onely one part of that holy worship of God , which is called Invocation : for , 1. Tim. 2. 1. the Apostle maketh foure kinds or parts of invocation : to wit , I. Supplication , when we intreat God to remooue some euill from vs. II. ' Prayer , whereby we begge at the hands of God the gift of some good thing vnto vs : and these two concerne our selues . The III. is Intercession , when as we intreate the Lord to graunt some good thing vnto our brethren , or to remooue some euill from them . The IV. is thankesgiuing , whereby we giue laud & thanks to God for blessings receiued , either by our selues , or by our brethren . Now in this place Prayer is not to be taken strictly for one part of invocation , but generally for the whole worship of God by invocation ; as it is commonly taken of vs , and often vsed in Scripture , one part beeing put for the whole . Be not as the hypocrites that is , doe not as they doe in prayer ; by hypocrites he vnderstandeth principally the Iewish teachers the Scribes and Pharisies , for at them he aimeth in this part of his Sermon . For they loue to stand and pray in the Synagogues and in the streetes . We must not here conceiue , that Christ condemnes altogether this gesture of standing in prayer as vnlawfull : for himselfe praied standing , when c he raised vp Lazarus ▪ and the primitiue Church in their assemblies called d Stations , praied standing : but he reprooueth here the abuse of this gesture in these Iewish teachers . For first , they vsed this gesture to a wrong ende , namely , thereby to get the praise of men : because standing is the fittest gesture which a man can vse in praier to make him be seene of others . Secondly , these Scribes and Pharisies thought themselues more righteous then all other men , and therefore iudged that they had no neede to humble themselues so much either in soule or bodie , as the Publicans and sinners did . Againe , Christ here condemneth not the action of praier in these places , the Synagogues and the streets : for no man was euer forbidden of God to pray in any place . The Patriarks were not tied to any place : and vnder the law howsoeuer the Temple was the place appointed for Gods outward worship in sacrificing , and such like , yet euen then it was lawfull for the Iewes to pray in any place ▪ and after Christs comming Paul willeth , that men pray euery where lifting vp pure hands vnto God ▪ but here is condemned this grosse fault of these Scribes and Pharisies , that they minded to pray no where els , but in these open and publike places , which is expressed by this phrase , they loue to stand and pray : So that in a word this is the meaning of this verse ; You my hearers , when you pray ▪ take heede of the hypocrisie of the Scribes and Pharisies , for they regard onely the praise of men , and therefore doe vse such gesture in praier , and chuse such places to pray in , that they may best be seene of men . Where wee see , he directly condemnes their hypocrisie , as well in respect of the ground thereof , which was the pride of their hearts , & not Gods grace ▪ as also in regard of the end thereof , which was the praise of men , & not the glory of God. The vse . 1. Whereas Christ saith , When thou praiest : he taketh it for graunted , that all men of yeares must pray : and whereas he condemnes the false manner of prayer , and sets downe the right forme and manner thereof , he teacheth vs that it is a most necessarie thing for all that haue discretion , to exercise themselues religiously in this dutie of prayer . And because our Sauiour here vrgeth this dutie so much , I will here shew the necessitie of prayer ; which may appeare vnto vs by sundrie reasons . I. Prayer is one of the most principall parts of Gods worship : for herein we acknowledge him to be the giuer of all goodnes , the searcher and knower of our hearts ; and hereby we testifie the faith , hope , and confidence we haue in God. And prayer is called the ●alue● of our lippes , because it is a sacrifice well pleasing vnto God. II. By prayer we doe obtaine , and also continue and preserue vnto our selues euery good grace and blessing of God , especially such as concerne eternall life : for God promiseth his spirit to them that aske it by praier : & the first conuersion of a sinner , howsoeuer it be the free gift of God , yet by Gods grace moouing and inabling a man thereunto ▪ is obtained by praier ; and so are all the good graces following our conuersion , both gotten and increased . III. The true gift of prayer is a pledge of the spirit of Adoption : and therefore f Zacharie calls the spirit of prayer the spirit of grace . And g Paul saith , the spirit helps our infirmities ▪ euen the spirit of our Adoption , which teacheth vs to crie ▪ A●ba , father . IV. By prayer we haue spirituall communion and famili●●tie with God : for in the preaching of the word , God speakes to vs ; and in praier we speake to God , and the more we pray , the nearer and greater fellowship we haue with God : which one reason ( if there were no more ) is sufficient to perswade vs of the necessitie of prayer , and to mooue vs vnto diligence therein . But sundrie obiections are made against the necessitie of praier : 1. It is said God knows our thoughts before we praie , and therefore it is needlesse to expresse them by praier vnto him . Answ. We praie not , to acquainte God with our suites , or with our hearts , as though he knew them not , but to performe obedience vnto his commandement , who requireth this duty at our hands . Againe , we praie vnto God , to honour him , in acknowledging him to be the knower of our hearts , the giuer of all goodnes , the stay of our faith and hope , in whome only we put all our trust and considence . Obiect . 2. Whether we pray or not , God will giue vs the blessings which he meanes to bestow on vs. Ans. This is ●lat Atheisine : and yet we must distinguish of Gods blessings , for some are common blessings which God oft giues to men without their asking , because they serue to preserue nature : as raine and fruitfull seasons , food , raiment , &c. Act. 14. 16. and yet euen these common blessings must be praied for : Phil. 4. 6. In all things let your requests be made knowne to God : and Iames saith , Ye lust and haue not , because ye aske not : Psal. 106. 23. Moses prayer saues the people from destruction . Others , are speciall blessings of the Elect , and these must alwaies be sought and obtained by prayer . Obiect . 3. God hath decreed all euents , and euery thing shall so fall out as he hath appointed , and therefore its needlesse to pray , and oftentimes it s but the crossing of Gods will. Ans. This reason is naught : for as God hath decreed the euent of all things , so likewise he hath appointed the meanes whereby his decree shall be effected : and prayer many times , is a principall meanes to bring Gods will to passe : 1. King. 18. 1. God shewed to Eliah that he would send raine in Israel after that long drought , and yet the Prophet crouched vnto the earth , and put his face betweene his knees ; no doubt humbling himselfe in praier to God for it , as S. k Iames saith . Where we may see , that praier is not contrarie to Gods decree , but a subordinate meanes to bring the same to passe : and therefore we must rather reason thus , that because God hath decreed the euent of all things , and hath appointed praier as a meanes to effect sundrie of his decrees , therefore we must vse it . Considering then that praier is necessarie , notwithstanding all that can be saide against it , we must learne with speciall ●euerence to giue our selues vnto this dutie , both publikely in the assemblies of the Saints , and priuately in our families , beeing masters and gouernours : for no family ought to want this morning and euening sacrifice of praier and thankesgiuing ; yea , we must pray by our selues particularly in regard of our particular wants . Indeede the most doe thus plead for themselues , that they vse to pray often : but the truth is , that the cōmon practise of our people in prayer , is nothing els but lippe-labour and a mocking of God : for what be their praiers , but the saying ouer the ten Commandements and the Creede , which are no praiers : yea , their repetition of the Lords praier without vnderstāding or deuotion , is no praier with God , when they doe it onely of custome , and rest in the worke done . But here is required an other manner of praier then this . And to incite vs vnto it , let vs consider the worthie examples of Gods seruants herein : Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke : Dauid praied seauen times a day ! and our Sauiour Christ spent whole nights in prayer . Now these examples were written for our learning , to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God. The want hereof is the cause of the common Atheisme that is in the world , of iniustice , and crueltie in mens callings , of swearing , pride , & backbiting in mens liues : for if men would often set themselues in the presence of God , by vnfained inuocation , the remembrance thereof would still be before their eyes , and cause them to abstaine from all these iniquities : for who beeing stained with such transgressions durst present himselfe before the maiestie of God , who is a consuming fire against all sinne and wickednes , hauing fierie eyes to see their sinnes , and feete of brasse to bruise them in pieces that will not repent . Secondly , in this prohibition against hypocrisie in praier we may see , that to conceiue a praier , and to make profession of religion , may for the outward worke , as well be performed from pride of heart as from the grace of God : carnall men may doe it in pride , which Gods children doe by grace , as we shewed in the former point of Almes giuing : that therfore which Christ said of hearing the word , take heed how you heare , must be conceiued to be spoken to vs of praier and the profession of religion , take heed how you praie , and how you professe religion . And indeed before we pray , we ought to enter into our hearts , and there to search out our corruptions diligently , that we may be able to discerne in our selues between pride , and Gods grace ; and so perceiue vpon what ground we pray , that it be not from a damnable pride , but from the sauing grace of Gods holy spirit . Thirdly , in this prohibition Christ condemnes this false ende of praier , when men doe it to haue praise of men ; whereby we may see , that it is a thing incident to the professors of the Gospel , to doe the duties of religion , for the approbation of men : which notably bewraies the hypocrisie of our hearts , which naturally haue more respect to men , then to the Lord , euen then when we haue to deale with God himselfe . Thus did the Scribes and Pharisies , and it is to be feared , the same fault is common among vs ; for men are farre more forward and carefull to performe the publike duties of religion , in the assemblies of the Church , then priuate duties , either in their families , or by themselues : Many will praie in the Church , that neuer regard priuate praier at home . Againe , in performing publike duties , men haue more care of the outward action , then of truth and sinceritie in the heart ; and many studie more for fit words to delight mens eares , then for good affections , which God approoueth ; for what is the cause that many ancient professors , when they come to die , know not how to commend their soules to God ? Surely , this especially , that in the whole course of their profession , they more respected men then God ; and therefore in the time of death , when they must needs deale with God indeed , they know not what to doe , nor how to behaue themselues . Lastly , Christ here reprooues their behauiour in praier , which was standing , without all humbling of themselues , either in soule or bodie . This is a thing incident to many in our congregations , who vse to shew no manner of reuerence or humilitie in the time of praier ; but either stand , or fit , as though they had no need to humble themselues ; or else intended onely that men should see them . But we must know , that howsoeuer the word of God prescribes no peculiar gesture in this action , yet it is not a thing indifferent , either to vse , or not to vse , some seemely gesture of humiliation in this worship of God ; but some must needes be vsed , to expresse and further the humilitie of the heart , which is chiefly required : Isay , 6. 2. the S●raphims standing before God , couer their feete and faces with their wings , in regard of Gods presence : and the poore Publicane that praied with the Pharisie , howsoeuer he praied standing , yet he cast downe his countenance , and smote himselfe on the breast , to testifie his humiliation . Yea , Christ Iesus our Lord , when hee bare the punishment of our sinnes in the garden , fell downe vpon his face , and praied : thus also did Moses , and Aaron , b Elijah , c Ezra , & d Daniel , humble themselues . And it hath alwaies beene the practise of Gods seruants in praier , by some conuenient gesture of the bodie , to expresse the humilitie of their hearts ; which checketh the custome of our common people in praier , who are so farre from bringing a broken heart to God , which is the thing he chiefly requires , that they know not what to aske ; and many there be that will not submit themselues to such outward gesture , as might expresse their inward humiliation . These things are farre vnseemely for Gods people , and therefore let vs learne to humble our selues at Gods footestoole , first in our very hearts , and withall , we must be carefull to testifie the same , by some conuenient outward humiliation . Verse 6. But when thou praiest , enter into thy chamber , and when thou hast shut thy doore , pray to thy father which is in secret ; and thy father which seeth in secret , shall reward thee openly . Christ hauing forbidden hypocrisie in praier , in the former verse , doth here commaund the contrarie vertue ; namely , sinceritie ▪ setting downe the right manner of prayer to God in that behalfe . Now because the words are not to be taken in that sense , which at the first reading they seeme to beare ; therefore for the better vnderstanding of them , I will here laie downe two grounds : 1. That in this place our Sauiour Christ doth not forbid publike praier in the congregation , or in publike places ; for publike praier is Gods ordinance , where two or three ( saith Christ ) bee gathered together in my name , there am I in the middle among them : and whatsoeuer they shall desire , shall be giuen them of my father . Againe , publike praier serues for most worthy vses , for which it must be maintained ; as first , to make mens praiers vnto God more feruent and effectuall ; as in the common wealth , a priuate mans supplication is not so much respected , as when a whole incorporation , or a whole shire make petition to the Prince . Secondly , by publike praier a man professeth himselfe to be a member of Gods Church , and one that seuereth himselfe from all prophane societies and companies of men in the world . Thirdly , publike praier serues to stirre vp zeale in them that be cold and backward ; for herein they are made acquainted with Gods blessings , they are left to see their owne wants , & they haue the good example of Gods children . 2. Ground . That priuate praier ( though it be Gods owne ordinance ) is not here directly commanded : for looke what was forbidden in the former verse , the contrarie thereto is here commaunded ; but Christ did not simply there forbid publike praier , he aimed at an higher thing therein ; namely , hypocrisie , & therefore here he commandeth not priuate praier directly , but intendeth the right manner thereof , for sinceritie , whether publike or priuate . Hauing laid downe these two grounds , I come now to the true meaning of the words . When thou praiest , that is , either thy selfe alone , or with others , enter into thy chamber , and when thou hast shut thy dore , praie , &c. that is , be as though thou diddest pray in thy closet , intending onely to approoue thy selfe , and thine heart vnto the Lord , hauing no respect to any creature in the world ; for this Christ meanes by praying in a chamber , or closet ; namely , that a man in praier should not respect himselfe , or any creature , but simply intend and approoue himselfe vnto God onely . In the words thus explaned , we are to obserue two things ; a commandement , and a reason thereof : the commandement in these words , When thou praiest enter into thy chamber , and when thou hast shut the doore , pray vnto thy father which is in secret . This commandement inioyning the right disposition of the heart to God ward in our praiers , doth prescribe the true and perfect manner of praier ; whereto that we may the better attaine , I will here shew how the same is performed . That a man in praier may approoue himselfe and his actions vnto God alone , three kind of duties are required ; some going before praier , some in the act of praier , and some after praier . Before praier foure duties are required . 1. A man must haue knowledge of three things concerning praier ( for euery praier must bee made in faith , and in obedience to God , which without knowledge cannot be done ) to wit , of Gods commandement to pray : of the things we aske in praier , and of the manner of asking ; which is this , spirituall ▪ blessings cōcerning life eternall ; as remission of sinnes , sanctification , and other necessarie graces must be asked simply without condition : but temporall things concerning this life , as health , wealth , liberty , and such like , must be asked with condition of Gods will , as they serue for his glorie , the good of our selues , and of our brethren . 2. A man must labour to find himselfe conuerted vnto God , hauing a true purpose of heart not to liue in any sinne ; for God heareth not sinners : and Dauid saith , b If I regard wickednesse in my heart , God will not heare my praier . When men come to the Lords table , they forsake their sinnes and turne vnto God ; which must also be done before wee praie , for therein we are to deale with God , who cannot abide iniquitie . 3. A man must seeke to be in Christ , that would pray with comfort ; Ioh. 15. 7. If ye abide in me ▪ and my words abide in you , aske what ye will , and it shall be done to you . In the old Testament the sacrifices were to be offered onely vpon the altar of God , in the Temple , or in the Tabernacle , which prefigured this vnto vs , that in the new Testament , our praiers , which are our sacrifices , must be offered onely in Christ Iesus , who is our c incense altar in heauen , & our spirituall Temple . 4. Before praier a man must , seuer himselfe ▪ frō all creatures , in his thoughts and desires , & being himselfe before God ▪ with feare and reuerence , that euery power and facultie of the soule , may say as Cornelius did to Peter , d wee are all here in the presence of God : for this end , his mind and memorie must be taken vp with diuine and holy thoughts , and his heart possessed with holy desires ; God in Christ must be his whole delight , and all by-thoughts must bee banished . Our Sauiour Christ vsed to pray in the night , and in solitarie places apart from the societies of men ; this he did ( no doubt ) for this end , that he might set himselfe wholly before God , and be free from all occasions of distraction in that diuine dutie . Duties in praier are especially fiue . 1. We must labour to haue a true sense and feeling of our wants , of our sinnes and corruptions , and bee inwardly touched in conscience for the same ; for as the begger sits still at home , and neuer goes to begge reliefe , till hee feele himselfe pinched with hunger and want , so it is with vs , till we feele our owne wants and miseries by reason of our sinnes , wee can neuer put vp an earnest and heartie praier to God. 2. We must haue an inward feruent and vnfained desire toward God , for the supply of all our wants and miseries ; this is a speciall thing in praier , which maketh it not onely to bee a petition of the lippes , but a true request of the heart . This the Prophet Dauid expressed , when he said to God , e My soule desireth after thee , as the thirstie land doth after raine : and Hanna also , when shee told Elie f that shee powred out her soule as water before the Lord. 3. Euery petition must bee made in obedience , that is , wee must haue a commandement inioyning vs to aske the thing we pray for , and a promise to assure vs that it shall bee graunted vnto vs : and yet here this speciall caucat must be remembred , that we leaue both the time , and the manner of accomplishing our requests , to the good pleasure and wisdome of God. 4. Euery petition must be presented to God in the g name and mediation of Christ : for in our selues we are sinners , & h our iniquities make a separation betweene God and vs ; so that wee cannot haue accesse vnto the father , saue only by the mediation of Iesus Christ. If we would come with boldnesse into the holy place , it must be by the new and liuing way , which Christ hath prepared for vs , through the vaile , that is , his flesh . 5. In praier we must haue faith , wherby we beleeue , that the thing we aske shall be done vnto vs : Mark. 11. 24. whatsoeuer ye aske in praier , beleeue that ye shall haue it , and it shall bee done vnto you : now the ground of this faith , must be Gods commandement and his promise , which I mentioned before . The duties after praier , are chiefly two ; 1. Wee must call to remembrance the praier wee made to God ; if one man talke with another , he will be so attentiue , that as neere as may be , he will remember the words that passed betweene them ; and much more ought we so to doe when we talke with God : now we must thus meditate on our praiers , for this ende , that we may the better doe the thing wee aske ; as we craue in praier the pardon of our sinnes , so wee must after praier indeauour to leaue the practise of them . What a horrible shame is it for men to begge at Gods hands the pardon of sinne , and when they rise from praier , to fall againe to the practise of it ? This is with the dogge to returne to his vomite , and with the desperate thiefe to stealing , after he hath intreated fauour of the Iudge . 2. After praier , wee must bee carefull to be as plentifull in thanksgiuing for blessings receiued , as wee were in petition to craue them . This indeede may bee done in the beginning of our praier , though here I mention it last , but omitted it may not be . Ordinary men haue this humanitie , that where they find friendship , they will be more plentifull in rendring thankes , then in making new requests ; and if we deale thus with men , shall wee not much more doe it with God , with whom true thankfulnesse for one blessing , is a speciall meanes to procure many moe ? Now this thankfulnesse must not be onely in word , but in deed testified by due obedience , in life and conuersation : and these are the duties whereby a man shall auoide all carnall ostentation in praier , and approoue his heart vnto God therein . By this description of the true manner of praier , we may learne three things ; First , that the Romish Church doth neither know nor teach , nor practise the dutie of praier aright ; they pray not in knowledge , for they pray in an a vnknowne tongue , and allow of b ignorance , as the Mother of deuotion ; they commend doubting , c by speaking against assurance , and so pray not in faith nor obedience ; they praie not in humilitie , for mercie for their sinnes , for they thinke to d merit by their prayers : and which is worst of all , they direct not their praiers to God only , in the name of Christ ; but to God and his Saints , making the e virgin Marie , their Mediatresse : yea , they f pray to the wooden crosse , which is most horrible Idolatrie . Secondly , that our common people come farre short of their dutie in this part of Gods worship : for their praiers consist chiefly in the bare repetition of words , which is onely a lip-labour , they pray without knowledge and feeling , & so must needes faile in many other duties . Now this bewraies the manifold wants that be in the praiers of the best Christians , for besides their ignorance of many duties in praier , their doubting and distrust , their dulnesse and deadnesse of heart , and their by-thoughts , doe all shew that their hearts are not wholly taken vp with Gods glorie , as they ought to be . Lastly , hereby we may see the grosse ignorance of our common people , about spels and charmes ; because they consist of good wordes , and many strange things are done thereby , therefore they thinke them to bee good praiers : but herein they are deceiued , through ignorance in the right forme of praier ; for they that make them and vse them , are either gracelesse persons that haue societie with the deuil , or grosly deluded through palpable ignorance : and they cannot set themselues before God , to approoue their hearts vnto him in this action : nay , the worship that is done herein , is to the deuill , and the cure that is wrought thereby , is his worke ; for these charmes are his watch-word , to stirre him vp to such exploits . Furthermore , in this clause , Pray vnto thy Father which is in secret , that is , an inuisible God , is couched a reason to induce men to the obedience of this commandement , to this effect ; He to whom thou praiest , i● an inuisible God , therefore thou must endeauour to approoue the hidden man of thy heart vnto him . Hence I gather , first , that it is an horrible thing , to make an image to represent the true God , or to worship God in it ; for God is inuisible . The second commandement condemneth thē both , as Moses himselfe doth so expound it , Deut. 4. 15 , 16. Ye saw no Image in the day that the Lord spake vnto you in Horeb , therefore corrupt not your selues by making you a grauen image , or representation of any signe . Secondly , that there should be no outward pompe in prayer , either for gesture , or for garments ; for praier is made to an inuisible Father . This ouerthrowes the whole worship of the Popish Church , which stands in outward shews of carnall pompe ; if there be any pomp , it must be inward , in the graces of the heart , among which , humilitie is the first ornament . Thirdly , that all places are alike , in respect of Gods presence , and of his hearing ; for hee is a God in secret , wheresoeuer a man hath occasion to praie , there God is : which confuteth them that make the Church a more holy place for praier , then other-where , and therefore reserue all their praiers till they come thither ; for now difference of place , in respect of Gods presence , is taken away : God is as well in the fielde , and in the priuate house , as in the Church : and yet Churches are ordained and vsed in a godly policie , because a congregation may more conueniently there meete , to their mutuall edification , in the publike exercise of the word and praier ; otherwise priuate houses were as good places for Gods worship , as Churches , if they were so decent , and conuenient for edification : for in all places men may lift vp pure hands vnto God , as the Apostle a teacheth . And thy father which seeth in secret , shall reward thee openly . These words containe a two-fold reason , wherby Christ perswadeth his hearers , and in them all others , to the carefull practise of the former dutie , of sinceritie in praier . The first reason is drawne from Gods All-seeing propertie : the second , from his bountie . Gods all-seeing propertie is set out in these words ; & the father which seeth in secret : that is , though the father himselfe be inuisible , yet when thou praiest in secret , that is , as though thou wert in secret , intending onely to approoue thine heart vnto God in praier , then thy father seeth thee , he knowes thine heart , and heares thy praier . This is verefied by the example of Ionas , who was heard praying in the Whales bellie ; of Daniel , praying in the Lyons denne ; and of Moses , b who is said to crie vnto the Lord , when as he praied onely in heart . The vse of this point is manifold . 1. It serueth to admonish vs that when wee pray , wee must in singlenesse of heart , bring our selues into Gods presence , and heartily and truely put vp our requests vnto God , so as we may approoue vnto him , both our hearts and our prayers ; for there is nothing in our prayers that can be hid from God : and therefore we must not content our selues with the thing done , but labour so to pray , that God may be well pleased with the manner thereof . Secondly , hereby we are taught to make conscience , not only of our doings and speeches , but euen of our very thoughts , and that in secret places ; for though we may conceale the same from men , yet we cannot couer them from the eies of God : he is inuisible , and yet c all things are naked before him . Thirdly , this prooueth that no prayer can lawfully be made to the virgin Marie , or to any other Saint departed ; for he alone is to bee called vpon in praier , who sees in secret : but God onely sees in secret , neither the virgin Marie , nor any other of the Saints can see in secret ; and therefore praier is to be made to none but to God alone . The Papists answer , that Saints departed see in secret , though not of themselues , yet by God , and in God ; but that is false : the Angels before their fall saw not their own future fal , nor the fall of man. The blessed Angels in heauen , know not now the time and day of the last iudgement ; yea , & the Saints departed lie vnder the Altar , crying , d how long Lord ? beeing ignorant of the time of their full redemption : and therfore the Saints departed see not in secret . The second reason drawne from Gods promised bountie , is in these words , shall reward thee openly ; that is , shall repay thee for thy praier in the day of iudgement , before the Saints and holy Angels , as we expoūded the same words in the fourth verse . This is a notable reason to induce men to pray in a true and holy manner ; wherein we may see the endlesse mercie of God , vouchsafed to them that pray aright : if any subiect put vp a supplication to his earthly Prince , he takes it for a speciall fauour , if the Prince vouchsafe to admit him to his presence : behold here the King of Kings , will not onely vouchsafe vs accesse vnto the throne of his grace , when wee put vp our supplications vnto him , but if we pray aright , he doth hold himselfe indebted vnto vs for the same , and promiseth one day to reward vs openly . This far●e exceedes the loue of all creatures in heauen and earth , no Prince is so kinde and gratious to his best subiects , as the Lord is to all that call vpon him in spirit and truth . From this place the Papists would gather , that prayer is a worke that merits at Gods hand eternall life , for thus they reason ; Where there is repaying by way of reward , there is something done which meriteth : but vnto prayer there is a repaying , therefore it doth merit at Gods hand . Answ. Reward is due to man two waies , either by desert , or of free gift and promise ; now in this place God will reward man for his prayers , not for their desert , but of his owne free will and grace , because he hath promised so to doe . That this is so , may thus appeare ; If a Begger should aske an almes of any man , it were absurd to say , that the begger by asking did deserue the almes : and so stands the case for the merit of our prayers ; thereby we beg things at Gods hands , and therefore can no more merit thereby , then the begger can deserue his almes by asking : nay rather , we may gather hence , that Gods rewarding them that pray , proceedes from his owne free grace alone ; for prayer properly , is a worke of man vnto God , wherein ▪ man giues nothing vnto God , as the Iewes did in the sacrifices , or as is done in some other spiritual sacrifices of the new Testament ; but onely asketh and receiueth some thing from God , and therefore cannot hereby merit any thing at Gods hands . And by this may all other places be expounded , where reward is promised to mans worke . Lastly , note the phrase here vsed ; he shall reward thee openly : that is , at the last day : whence I gather , that till the day of iudgement , no seruant of God shall fully reape the fruite and benefit of his praiers . This must bee well considered , of all that haue care to call vpon God vnfainedly ; for many times after long and earnest praier , we feele little or no comfort , whereby we may be brought to dislike our estate , as though God had no respect vnto vs : but we must know , that God doth often long deferre to reward his seruants that praie vnto him : not doubt but Zacharie and Elizabeth prayed for 〈◊〉 in their yonger age , and yet they were not heard till they were both olde● and Dauid saith , his eies failed for waiting on God , when hee would accomplish his promise made vnto him : this we may also see in the petitions of the Lords prayer , for they be all according to his will , yet the full fruition of the benefits there asked , is reserued to the appearing of our Lord Iesus Christ ▪ Verse 7. And when you pray ▪ vse 〈◊〉 vaine repetitions , a● the heathen , for they thinke to be heard for their much babling . Our Sauiour Christ hauing de●lt against hypocrisie in prayer , doth here come to the second vice , which hee intends to reforme therein , namely babling , consisting in the outward forme of praier . The words containe two parts ▪ ● commandement ; and a reason thereof ; The commandement , When ye pray vse n● vaine repetitions ▪ a● the heathen doe ▪ where first we must know , th●● Christ reproues not repetition in praier simply , but needelesse repetitions only ; for Psal. 51. Dauid doth sundrie times repeat his requests , for the pardon of sinne , and for sanctification : also Moses ▪ El●● ▪ and our Sauiour Christ , praied fourtie da●es together , and in these long praiers ( no doubt ) vsed many repetitions ; much lesse can we pray one day together without many repetitions . Here then by vaine repetitions is meant babling ; that is , a desire and affectation to vse and speake many words in praier : and vnder this one vice , are condemned all sinnes of the same kind ▪ that is , all superst●ous multiplication of words in praier , as the heathen , that is , such , as were not the people of God , but al●●ns from the common wealth of Israel , and strangers from the couenant of promise . In this commandement are condemned many abuses in the manner of praier ; 1. Meere babling , when words are vsed for praier , which containe neither requests vnto God , nor giuing of thanks ; such are many Popish praiers ; and such is the vse of the Aue Maria ; among our common people , for it is the s●●ut●tion of the Angel Gabriel , to the virgin Marie , calling her by commission from God , to bee the mother of Christ ; which words , none since that daie , had warrant to vse to the virgin Marie , onely they are to be read as a part of that historie : yea , the rehearsall of the tenne Commandements , and of the Creede for prayers , is but meere babling . 2. Praiers made in ignorance are here condemned ▪ thus the Popish sort offend ; who vse to praie vnto God in an vnknowne tongue ; and thus many sinne , that vse the Lords praier without vnderstanding of the words . 3. Cold and d●ll praying is here condemned , when the lippes drawe neere vnto God , but the heart is no whit ▪ affected therewith 〈◊〉 this is a common vico ▪ and some ●aint hereof may euery man finde 〈◊〉 his owne ▪ 〈◊〉 ▪ ●●w Superstitious● prayers ▪ when a● Gods worship 〈◊〉 measured ▪ ou● by see numbers . This is the Popish practise answerable to their doctrine ; that the rehear●ing of so many Pa●er ●osters , Au●●s , Dirges , Masses , and such like , are effectuall with God , to procure such and such things : this opinion takes place with our common people ▪ for they thinke God is serued by the worke done , if the words bee said , all is 〈…〉 . Rash praying ▪ without due preparation , is here conden 〈…〉 , wh●● men pray onely on the suddaine , by the motion of the spir●● ▪ 〈◊〉 they vse to speake : too many are of this minde , allowing no set forme of prayer to any sort ; but howsoeuer conceiued prayer bee most comfortable , yet without ▪ due preparation of the heart , it is most subiect to vaine repetitions . 6. Rash vowes , especially of things not lawfull ▪ ●or aboue our power ▪ 7. Rash wishes of good or euill , beeing frame● according to ou● carnall affections , and not by the word of God. And in a word ▪ all vaine and s●perfluous speech in any manner of inuocation , wherein the heart is not affected according to the will of God : all which must be remembred , for they shew plainely , that ou● common praiers are farre short of that which the Lord requireth and alloweth . Here ●ome will say ▪ If so many things be dis●llowed in praier ▪ how shall we speake aright in prayer ? Answ. As the Apost●● Paul said of singing , so say I of prayer ; it must bee b with grace in our hearts ▪ and all our words , both for measure and number ▪ must be tempered thereto , & no more ought to be vsed in praier , thē may serue to expresse & further in o●● selue● ▪ or others , some 〈◊〉 ward grace of God ▪ a●●●●h , repen●●n●● , ●●ale of Gods glorie , &c. Eccles ▪ 5. ● . Be not rush 〈◊〉 thy mouth ▪ ●●●let thine heart be hastie to vtter a thing before God ; for God i● i● heauen ▪ and thou art ●n earth , therefore let thy words be ●e●e ? where wee haue expresse command , not only to prepare ▪ our hearts ; but our words also , when we come before God in prayer , that they be such as may expresse some grace of our hearts ▪ As the heathen . ▪ In this instance we may note ▪ that 〈…〉 hon had some ●n ▪ sight into matters of religon ; for first , they knowe there was a God , and that the same God must bee worshipped ▪ Secondly , they practised many excellent vertues of the second Table ; as Iustice both in word and deede ▪ liberalitie , con●●●en●●e ▪ ●●delit●e ▪ and such like ● ye● , they cared to ●o some duties of the first Table , as here , we see they praied vnto God : and some of them 〈…〉 this 〈…〉 they obtained hereby some temporall ▪ blessings . c The heathen Mariners that carried I●●●● towards Tarshish , praied vnto God and obtained safetie : and Ahab , a wicked Idolater , d humbled himselfe vnto God in prayer and fasting ▪ and obtained a temporall freedome from a fearefull iudgement . Now the consideration of this point , serues to checke many among vs , who thinke that God will hold thē excused , because they meane wel , & do no man harme ; they plead that they are no adulterers , thieues , nor outragious offenders : but all this the heathen man can doe , and yet he is but in a damnable case ; for though these be good things , yet they wil not bring any man to saluation : we must therfore get faith in Christ , and from th●●ce practise all Christian vertues . For they thinke to be heard by their much babling . These words are a reason of the former commandement , wherein we may note 3. opinions of the heathen concerning God. 1. They thought that God was like & earthly mā , who might be instructed & perswaded by words . 2. They denied Gods prouidence , & were not perswaded , that God saw thē , or regarded their estate ; & therfore they vsed many words to acquaint him therwith . 3. They thought by the force of words to preuaile with God. Hence we may learne these instructions . 1. That though the heathen knew there was a God , yet they turned him into an idoll , when they worshipped him ; and therefore Paul saith , they were without God in the world for they made him like vnto man , without any prouidence , & perswa●●●● also by m●ns reason , and by many words . 2. By these opinions of the heathen touching Gods , we may gather that there was not alwaies in the olde Testament , an vniuersall grace giuen to all , whereby they might be s●ued , if they would ▪ for if they had had any such grace , they would neuer haue thought so grosly of God as they did : one sparke of true knowledge of the M●ssi●s , would haue exp●lled all these carnall conceits of God out of mens hearts ; and therefore howsoeuer the heathen had so much knowledge of God , as made them without excuse , yet we are to hold , that before Christs comming , they were left to themselues , and forsaken of God in his iust iudgment , in regard of his speciall grace and fauour . ● . By ●●●se heathen wee may see what bee our naturall conceits of God , 〈◊〉 our nature is the same with theirs ; & therfore of our selues we thinke God to be like some old man , sitting in heauen , without any regard of vs at all ; and when , w●● haue all things needfull wee will trust in God ▪ but when meanes faile , wee forsake him straight : and th●● w●● shewe , by vsing vnlawfull meanes to helpe our selues in the time of distresse ▪ as by ●●●king to wit●●●s , &c. Lastly , naturally wee thinke wee can preuaile with God by our words : The Papists teach , that the saying of fiue words , na● hoc est corpus meum , will turne the bread and wine in the Sacrament into the bodie and blood of Christ : and it is the common opinion of our ignorant people , that the saying of words pleaseth God ▪ they thinke that the words of Scripture written or spoken , haue vertue in them to doe strange things , and this is one maine ground of all the practises of sorcerie which be so common among vs : but we are to know that there is no such vertue in any words , it is onely faith in the heart that makes Gods word effectuall , for our good . Words of themselues can doe no more but signifie , and that they doe not of themselues , but by the pleasure of men : and therefore we are to renounce the vse of all spells and charmes ; for be the words neuer so good , they are but the deuills watch word , and the ceremonies vsed therewithall , are his sacraments to cause him to worke wonders . We therefore must learne by the word of God to conceiue better of God then nature can teach vs , as of an heauenly inuisible God , gouerning all creatures by his prouidence , and not perswaded by mans reason , but working all things according to the counsell of his owne will. vers . 8. Be ye not like them therefore : for your father knoweth whereof you haue neede before you aske . In this verse our Sauiour Christ repeateth the former cōmandement touching prayer made after the manner of the heathen : and withall annexeth a second reason to enforce the same . The commandement is repeated from the former reason in these words : Be ye not like them therefore ; as if he should say , considering that the heathen in their praiers looke to be heard for the multitude of their words , therefore ye must not pray in that manner which they doe . This repetition of the commandement serues to imprint the same more deepely in the hearts of his hearers , to cause them , and so vs in them , to be more carefull to auoid needlesse repetitions in praier . Now hauing handled this commandement in the former verse , I will here onely obserue this point of doctrine touching the distinction of people before the death of Christ : for here Christ saith vnto the Iewes : Be ye not like them : that is , like the Gentiles : where he putteth a plaine difference betweene the Iewes and all the Nations of the world besides . And therefore when he first sent his Disciples to preach , he forbad them a the way of the Gentiles and the cities of Samaria : commanding them to goe to the lost sheepe of the house of Israel . And this distinction was not onely in Christs time , but had beene from the beginning for the space of 4000. yeares . In the first age of the world there were a the sonnes of God , and the daughters of men : after the ●●ood the b children of the flesh , and the children of the promise . And vnder the law , a c people of God , and no people . This distinction stood in two things . 1. In regard of the grace of adoption , and of the speciall fauour of God ; for in this Text Christ saith , the Iewes had God for their Father , which the Gentiles had not , for they were strangers from the couenants of promise , Ephes. 2. 12. 2. In regard of Gods true worship , for concerning praier , a speciall part thereof , Christ here saith to the Iewes , Ye shall not bee like the Gentiles : If any shall here thinke that this preferment of the Iewes before the Gentiles , in regard of Gods speciall mercie , came from this , that God foresaw something in them , which was not in the Gentiles , let them heare what Moses saith to the Iewes ; d The Lord did not set his loue vpon you , nor choose you for your multitude , but because the Lord loued you , & would keepe the oath which he sware to your fathers . From this ground of doctrine touching the distinction of people , in regard of Gods speciall mercie , follow three waightie points to bee knowne and beleeued . First , that the promise of remission of sinnes , and life euerlasting in the Messias , is not 〈…〉 ll to all ▪ but indefinite to many of all sorts , kindes , and estates ; for if the promise perta●●ed to all , then there could be no distinction of man and man , of people and people , in regard of mercie : and therefore the opinion of vniuersall grace , is false and errneous . Secondly , that though Christ died for all ( for so the Scripture saith ) yet he ●●●●d hot alike effectually for all ; for if Redemption by Christ had beene 〈…〉 , then had ▪ mercie belonged alike to all , which is against the Text : and therefore the opinion of vniuersall redemption is also a forg●●●● of mans braine . Thirdly , that God calls not all men effectually to saluation by Christ , for then should euery one haue God to bee his Father in Christ ▪ and the Iewe had no priuiledge ▪ before the Gentile , in regard of mercie , and the grace of adoption : but here we see , that God ●o● many hundreds of yeares , was the Father of the Iewe , and not of the Gentile , ●n regard of grace and adoption . And by this doctrine we may cleare that place of the Apostle Saint Paul , 1 ▪ Tim. 2. 4. where he saith , God would haue all to bee saued : for he meaneth hot a●● men in all times , but in this last age of the world , after the ascension of Christ , when as the partition wall was broken downe , and the distinction betweene Iewe and Gentile taken away in regard of mercie , and the grace of adoption . For your Father knoweth whereof yee haue neede before yee aske of him . These words are a second reason against the heathenish manner of praier , to this effect ; It is needlesse for you to vse vaine repetitions in your praiers , because God knowes your wants before you pray : and therefore fewe words well ordered are sufficient . The exposition . Your Father knoweth . This knowledge of God , is not a bare notice taken of our wants , but such a knowledge as doth withall include a speciall care to make supply vnto them ; for this is a rule in the expounding of Scripture , that wordes of knowledge are oftentimes put for words of affection : as Psalm . 1. 6. The Lord knoweth the way of the righteous , but the way of the vngodly shall perish : where the opposition of knowledge to destruction , sheweth plainly , that by knowledge there is meant , the Lords due regard and respect vnto the waies of the godly ; which is a point full of all comfort to the children of God : and for the clearing of it three questions are to bee scanned , which may well be mooued out of this Text. 1. Question . If God know our wants before we pray , why then should we pray at all ▪ Ans ▪ Wee pray , not to informe God of the things we want , as though he knew them not ; but for other causes : as 1. To stirre vp our hearts ▪ to seeke vnto Gods presence and fauour . 2. To exercise our faith in the meditation of Gods promises . 3. To ease our woeful hearts , by powring them out vnto the Lord. 4. To testifie our obedience vnto Gods commandements , and our trust in his prouidence , for the receiuing of euery good thing we desire . 2. Question . If God know our wants , and haue care to make supply thereof , why then doth God oft-times delay to graunt the prayers of his seruants ? Answ. God deferreth to graunt the request of his children for many respects , tending to their great good ; as 1. Thereby to kindle their faith , and to stirre vp their zeale in praier , that they may more earnestly begge the things they want : for this ende our Sauiour Christ reasoned with the woman of Canaan , before he would cure her daughter . 2. To keepe them in humilitie , and to preuent spirituall pride ▪ thus hee denied to remooue from the Apostle Paul , the buffeting of Satan , though hee praied for it , least hee should bee puffed vp through multitude of reuelations . 2. Corinth . 12. 7 , 8 , 9. 3. To make them esteeme more highly of the blessings of God , and to stirre them vp to more thankefulnesse for the same ; for it is commonly true , that things lightly gotten , are lightly set by . 3. Question . How falleth it out , that God doth neuer graunt some men their requests ? Answer . 1. Because they make their praiers , but not according to Gods will , either failing in the time , as did the foolish virgins , who cried , Lord , Lord , open to vs , when the doores were shut : Matth. 25. 11 , 12. or in the things they aske , and so the a sonnes of Zebedie had not their request , because they asked they knewe not what . 2. Because they doubt and wauer in praier , for such shall not receiue any thing of the Lord , Iam. 1. 6 , 7. 3. Because they pray for wrong ends ; Ye aske and receiue not , because ye aske amisse , that you might consume it on your lusts , Iam. 4. 5. The Use. 1. This prouident eie of God ouer all our wants , teacheth vs what to doe when we are assaulted by any enemie , either of bodie or soule ; we must first of all make God our refuge and tower of defence , by getting assurance of our adoption ; for if we be Gods children , he is our father , knowing , and weighing our wants , and hee is most carefull to make supply thereto , before we pray . Gen. 25. 22. When the two twinnes stroue together in Rebek●aes wombe , shee sent to aske the Lord thereof , no doubt by Isaac her husband , who before had praied for her , verse 21. So when Iehosaphat was beset with many enemies , he cried vnto the Lord for helpe , and was deliuered , 2. Chron. 18. 31. and Chap. 20. 12. And it was the Prophet Dauids practise to haue recourse to God in all his troubles , for which cause he calles the Lord his rocks , his resting and hiding place . Secondly , hereby wee are taught to haue a moderate care for the things of this life , for wee haue a father in heauen , who careth for vs , knowing all our wants , and readie to make supply thereof , before wee pray . In these daies , most men set their hearts vpon the world , and trust to outward meanes more then to God himselfe , which comes from this ; because they want a true perswasion of their adoption in Christ : for if they knew that God were their father , then surely this perswasion would take place in their hearts ; God knowes my wants , and is carefull for the supply thereof , and therefore I will trust in him , and obey him . Thirdly , this teacheth vs , in any necessitie or affliction , to subiect our selues to the will of God , labouring to be thankfull for that estate , as well as for prosperitie , and studying to please and honour God therein ; for he is a father who seeth all our wants before we complaine , and is carefull for our good , knowing that affliction is better for vs then prosperitie , or else hee would send vs deliuerance : for it is all one with him , and he delights not in the affliction of his people . Fourthly , this serues to arme vs against all carnall and slauish feare , whereby mens hearts are oppressed , either in regard of death , or of the day of iudgement ; for though the deuill rage against vs , yet when death commeth , God is our father , who knoweth our wants , and the way to comfort vs , and is both willing and able so to doe . In a word , this meditation serueth to stirre vs vp to all dutifull obedience in the whole course of our liues ; for who can but bee thankfull vnto such a father , as knowes all his wants , and as he is able , so also he is willing and readie to make supply thereto : this therefore should enlarge our hearts to blesse God that is such a father vnto vs in Christ. Verse 9. After this maner therefore pray ye : Our Father which art in heauen , halowed be thy name . Our Sauiour Christ hauing forbidden his Disciples all carnall and superstitious kind of praying , doth here prescribe vnto them a most holy forme of true praier ; but before he come vnto it , he giues them this commandement , After this manner therefore pray yee : Saint Luke hath it thus ; When you pray , say Our father , &c. In which words Christ inioynes his Disciples to vse a right and holy forme of praier , the patterne whereof is after set downe . Now because this point is controuersall , I will briefly set downe how farre forth this praier of Christ is prescribed vnto vs ; to wit , for matter and forme we must imitate and follow it in all our praiers , but wee are not tied to the very words of this praier , but may freely vse them , or other words at our pleasure ▪ for our Sauiour Christ oft-times praied in other words , and so did the Apostles , as we may see by Pauls praters in his Epistles , wherein hee obserueth the matter and manner of this praier , but yet vseth other words : yea , S. Luke setting down this very forme of praier , doth somewhat alter from the words of S. Matthew . Vpon this commandement it may well be demanded , whether it be profitable and necessarie to vse a set forme of praier , either priuately or publikely in the seruice of God ? Ans. I take a set forme of praier , either publikely or priuately , to be both profitable and necessarie ; set ( I say ) both fer the matter and manner , and if need require , for the very words also : my reasons are these ; I. That which God hath ordained is both profitable and necessarie : but God hath ordained that men should vse set formes of praier , for the Priests were inioyned a set forme of praier in blessing the people , Num. 6. ●3 , 24. and the 92. Psal. is a set praier for the Sabbath day : yea , all the Psalmes of Dauid ( some few Psalmes of doctrine only excepted ) are set forms of praiers to be vsed of the church of God for euer : & in this place Christ prescribes a set forme of praier , not onely for the matter and manner , but also for the words : and the like did Iohn Baptist when he taught his disciples to pray . II. Reason . In man there be sundrie wants in prayer , as ignorance in the vnderstanding , distractions in the minde , obliuion in the memorie both of Gods commandement and promises ; in the heart is much deadnes , dulnes , and distrust ; in the tongue many times , is want of such conuenient vtterance as should be in him that would speake vnto God ; and in most men there is that bashfulnes , that they cannot vtter and dispose the desires of their heart before others in that order which were meete . Now to make supplie of all these wants , a set forme of praier is to be vsed , whereunto all the powers of bodie and soule may be well fitted . III. Reason . The ancient Church of God , long before the time of Poperie , vsed a set forme of praier : indeede for the first three hundred yeares after Christ , by reason of continuall persecution , they could not doe so , but after those times there was a set forme of praier vsed in all Churches , in so much as the souldiers in the field had their set praiers . And in many Councels it was decreed , that no Church should vse any forme of praier , but such as was allowed and appointed , and that for these causes : first , that there might be an vniformitie in the solemne worship of God : and secondly , that the ignorance and negligence of many Pastors might be preuented , who otherwise would haue omitted this dutie in their congregations : and therefore there was then set downe a generall forme of Confession of faith , of praier , and thanksgiuing , and of administration of the Sacraments . Now considering set praier is Gods ordinance , and the imperfections of man require it , and the same hath beene so long vsed in former ages , I doubt not to affirme the same to be both profitable and necessarie ; whereby we may see how blinde and rash they are , who tearme set prayer an abominable Idol : and as loathsome vnto God , as swines ●lesh was to the Iewes . These be loathsome and vnreuerend tearmes ; but that we may know their follie and error the better , let vs here scanne their principall Reasons against set praier ; and they be two . I. To read a sermon penned by an other is no preaching , and therefore to repeate a set praier is no praier . Ans. The reason is naught : for in reading a penned sermon a man cannot expresse the gift of prophesie ; but in reading a set praier he may shew the gift of praier ; as namely , a touched heart for his sinnes , an hungring desire after grace , and a thankfull heart for Gods mercies ; and herein doth praier consist , and not in the words . II. Reason . We must pray freely as the spirit mooues vs ; and therefore to vse set formes of praier , is to stint and quench the good motions of the spirit . Ans. This reason were somewhat , if euery one receiued such a portion and measure of the spirit as did inable him hereunto : but seeing in this life we haue but the first fruits thereof , and not the tenths ( as one saith ) we are to vse all good helps to make supplie vnto our wants : for in the practise of holy duties we are like vnto a man that is newly recouered of some grieuous sicknes , who can walke in his chamber , yet not by himselfe alone , but either with his staffe , or leaning vpon an other mans shoulder : euen so we beeing weake and feeble in praier , had neede of the helpe of set formes of praier , to hold vp our feeble hands vnto God : and therefore it is requisite for men to vse set formes of praier , at least for the matter and order thereof in their owne hearts ; yea and many times it is needefull for some , to vse set praiers for words : for many that haue true grace in their hearts , want vtterance to expresse it : and if they might not vse set formes of praier , they should be depriued of many great comforts , especially when they pray with others . So that if the heart be rightly prepared thereto , set praier doth not quench but helpe the weake gifts of the spirit both in the heart and tongue . By this then we see , that neither our Church , nor any other , where a set forme of diuine seruice is established , is therefore to be blamed ; because the same is both necessarie and profitable . Secondly , here we see , that it is meete and necessarie we should haue some set forme of prayer in our hearts according to our peculiar estates , whereby we may expresse vnto God our particular wants , and craue supplie thereof particularly : some thinke we must onely pray vpon extraordinarie instinct and motion of the spirit : but so many be our wants , that vnlesse we prepare our selues before hand , we cannot pray aright : and therfore to auoid many distractions and lets in our mind , heart , and vtterance , it shall be sound needeful to prescribe vnto our selues a set forme of praier : we are content to keepe a set order for our diet and apparell , and why should we not doe it in praier which concernes the comfort and refreshing of our soules . A second thing to be gathered from this commandement is this ; That the Lords praier is the most excellent forme of praier that is , or can be made by any creature : for it was indited and propounded by the sonne of God , who is the wisdome of the father . Now the excellencie of it stands in these things : I. in the pithie shortnes of it : for in few words it compriseth endlesse matter : II. in the perfection of it : for it containeth in it whatsoeuer is to be asked in prayer : in which respect it is well called of one the abridgement of the whole Gospel : III. in the order thereof , which hereafter we shall see in the resolution of it : IV. in the acceptation it hath with God the father : for it containeth the words of Christ his sonne , in whome the Father is well pleased . Use. 1. The excellencie of this praier sheweth plainly , that if any set forme of praier may be vsed , then this may , being indited by the Mediatour of the Church . And therefore the Anabaptists of our daies are fouly deceiued , who denie the vse hereof for a praier , whē as before this time for the space of fifteene hundred yeares after Christ , there was neuer any that disallowed it . Secondly , hence we see that the practise of those preachers is commendable , who vse to conclude their prayers with the Lords prayer : for hereby , as by a most perfect and excellent praier , the wants and imperfections of our prayers are supplied . Thirdly , whereas some would gather from the perfection and excellencie of this prayer , that it alone is sufficient to be vsed , they are deceiued ; for Christs intent was rather to commend this prayer vnto vs for matter and manner , then for the words thereof . Againe though it be a most perfect prayer , yet it is only generall ; but euery true beleeuer must haue particular prayers , whereby in speciall forme and manner his particular estate and condition may be made knowne vnto the Lord ; yet so , as they be alwaies suitable vnto this forme here prescribed . And thus much of the Commandement : Now followeth the prayer it selfe . Our Father which art in heauen , halowed be thy name , &c. This praier hath three parts : I. a preface : II. the petitions : III. the conclusion . The Preface in these words : Our Father which art in heauen . In the handling whereof , as also in the rest of this praier , I will first propound the Meaning ; then the Instructions . I. The Meaning . Our Father ] This title Father , properly belongs to God , who is a father simply , by creation giuing beeing to all things , and preseruing them by his prouidence . Men indeede are called fathers , but that is onely secondarily , because in some properties of fatherhood they resemble God. Now this title is giuen to God , sometime simply considered without personall relation ; as Deut. 32. 6. Doe ye s● reward the Lord , O foolish people ? is not he thy father that hath bought thee ? Orherwhile it is giuen to the particular persons in Trinitie ; as first and principally to the first person , who is commonly called the Father . And the second person in Trinitie is sometime called Father , as Isa. 9. 6. the father of Eternitie : because he is the ground of our adoption , whereby we become eternally the sonnes of God : and therefore he is brought in thus complaining of reproach ; Behold , I , and the children which the Lord hath giuen me , are as signes and wonders in Israel : for the author to the Hebrewes expounds that place of Christ , Heb. 2. 13. & he is said to haue seede , Isa. 53. 10. And the holy Ghost may proportionally be called Father , because with the Father and the Sonne he giues beeing to all things . But in this place by father , is meant properly the first person , who is first and cheifly the father of Christ , and in Christ our father . He is the father of Christ , first by nature , begetting him as he is the Sonne , of his owne substance before all worlds , by communicating vnto him his whole essence or Godhead . Secondly , he is the father of Christ , a● Christ is man , by the grace of personall vnion : for the manhood of Christ doth wholly subsist in the Godhead of the second person , and therefore Christ as he is man ( I say not his manhood , which is a nature , not a person ) may well be called the Sonne of God. And in this relation of himselfe to the first person , Christ saith , My Father is greater then I , Ioh. 14. 28. God the father is our father , not by nature , or in regard of personall vnion , but by the grace of Adoption in Christ : for God sent his S●●ne made of a woman , ( that is , incarnate ) that we might receiue the adoption of sonnes . And this grace we receiue , when we truly beleeue in his name , Ioh. 3. 12. and , Gal. 3. 26. God for Christs sake beeing content to receiue vs for his sonnes and daughters . Which art in heauen ] God is said to be in heauen , not as though he were included in the circle of the heauens : for the heauens , and the heauens of heauens , are not able to containe him , 1. king . 8. 27. and indeede he is neither included nor excluded any place , beeing infinite , and so euery where ; but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels ; and thence doth he manifest himselfe vnto vs in his power , wisdome , iustice , and mercie , while we are on earth : for heauen is his throne , and the earth his footstoole , Isa . 6● . 1. So that the meaning of this preface is this : O Lord God , thou art the father of our Lord Iesus Christ , and in him our most mercifull father by Adoption and grace , thou art a most glorious God , who dost in heauen and from heauen manifest thy glorious power , and mercie , thy wisdome , iustice , &c. ● . The Instructions . I. This title Father , here giuen to God , teacheth vs to whome we must direct our prayers ; not to Saints or Angels , or any other creatures , but to God alone . Reasons . I. This is a perfect patterne of true praier , wanting no direction for the right performance of this part of Gods worship ; now this directs vs onely vnto God in praier . II. God onely is the author and giuer of all good things , Iam. 1. 16. and therefore we must aske them of him alone . III. The Lord onely who is infinite and omni potentican heare all mens praiers at all times , and in all places : and therefore he alone is to be praied vnto , and not Saints departed , as the Papists teach . II. By this title we may see ▪ in what order we must direct our p●a●ers vnto God : for as the word of God reuealeth God vnto vs , so must we pray vnto him ; now the Scripture reuealeth God vnto vs , to be one in essence and three in person , vz. the Father , the Sonne , and the holy Ghost ; whereof the Father is first , the Sonne is the second , the holy Ghost the third in order , though no● in time o● greatues . Thus and no otherwaies must we conceiue of God , neither seuering the Godhead from the persons ▪ nor the persons from the Godhead . And thus also must we worship him , euen one God in three persons , and three persons in one God. And yet seeing the Father is first in order , the Sonne the second , and the holy Ghost the third , therfore when we pray to God , we must obserue this order , directing our praiers to God the Father , in the mediation of the Sonne , by the assistance of the holy Ghost , as Christ here teacheth vs to say , Our father . Quest. May we not direct our praiers to the So●ne , or to the holy Ghost by name ? Ans. Yes : for Stephen praied to the Sonne , Act. 7. 59. Lord Iesus receiue my spirit : and Christ bids hi● Disciples , Goe teach all nations , baptizing them in the name of the Father , the Sonne , and the holy Ghost : that is , calling vpon the name of the Father , Sonne , and holy Ghost . Obiect . But in this perfect platforme , we are taught to pray to the Father alone . Ans. Though the Father alone be here named , yet the other two persons are not hereby excluded : the Father indeede is most vsually named , because he is the first in order ▪ but yet with him alwaies is implied the Sonne , and the holy Ghost : for as all the three persons subsist in one and the same diuine nature or Godhead , and are not seuered in will , in counsell , or in outward actions , as creation , preseruation , and redemption , saue onely that they are distinguished in the maner of working : so likewise must they be all conceiued in our minds together when we pray , and none seuered out though they be not named : we must pray to all , though we name but one , hauing in that one relation to the rest in our minde and heart . And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence , we may safely name in our praiers which person we will , so that withall we include the rest in our minde , and may also ( if we name all ) place them in such order as best fitteth our present occasion , as the Apostle doth in his benediction 1 ▪ ● ▪ Cor. 13. 13. The grace of our Lord Iesus Christ● ▪ and the ▪ lo●e of God the father , and the communion of the holy Ghost 〈◊〉 with you all● A●en . where he placeth the second person before first ▪ because by the grace of Christ we come to be partakers of the loue of God the father . III. In this title Father , see the true ground of that boldnes wherewith Gods children come before God in praier ; namely , their interest in the couenant of grace in Christ , in whome God becomes their father . The Scripture mentioneth two couenants ; one of workes , which saith , Doe this , and thou shalt liue : the other of Grace , concerning reconciliation by the Messias through faith : for it saith , Beleeue in the Lord Iesus , and thou shalt be saued . Now the couenant of workes thorough the corruption of our flesh , driues vs from God , and throwes vs to hell : but the couenant of grace shewes our reconciliation to God in Christ : for a God was in Christ , and reconciled the world vnto himselfe , not imputing the●●●i●●●s vnto them ▪ for which the first couenant would haue condemned them . And when we truly beleeue in Christ , we performe the condition of this couenant , and so through b faith in him haue peace with God ; yea , c boldnesse , and entrance with confidence . And therefore when we come to God in praier , we must ground vpon this couenant in Christ , and so shall we goe boldly to the throne of grace : bring faith in Christ , then is God thy father ▪ and so thou shalt be welcome ● ▪ hence it was that the Prophets and holy men vnder the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham , Isaac , and Iacob ▪ which was the couenant of grace ; as the Apostle sheweth , Gal. 3. and Rom. 4. IV. In this tytle Father , we are taught how to dispose our selues towards God when we pray vnto him ; namely , as children towards their father for our whole behauiour both outward and inward . And this stands especially in foure things : I. in due reuerence both of heart and gesture , like as gracious children come before their awful parents : II. in true humilltie , from our hearts renouncing our owne meritts and our owne wills , and relying wholly on Christs righteousnes ; and on the will of God in him : III. in true contrition and sorrow of heart for our owne sinnes , whereby we haue offended God , who hath beene so gratious & mercifull a Father vnto vs in Christ : IV. in a sound purpose of heart to breake off the course of all sinne , and to walke before God in new obedience to all his commandements . This is such behauiour as bese●neth Gods children in praier ; and hereunto must we labour to conforme our selues when we come before God , or els we shew our selues not children but rebells and traytors : beware therfore of all vnreuerend behauiour in praier ; beware of pride , of hardnes and wickednes of heart ▪ as hauing the least purpose to liue in sinne ▪ for as Dauid saith , If I regard wickednes in my heart , God will not heare my praier : but ( saith he ) I will wash my hands in innocincie , and so will I compasse thine altar : with a contrite and broken heart , Psal. 51. 17. disclayming his owne righteousnes , v. 1. and Psal. 115. 1. and in all reuerence of behauiour , Psal. 95. 9. Thus much of the title Father . Now let vs see how we must applie it to our selues in praier ; Our Father , that is , my father in Christ , and not mine onely , but the father of all that truly beleeue in him . Hence we learne sundrie instructions : I. That when we pray , we must applie to our selues all the promises of God in Christ , touching righteousnes and life euerlasting : for he that makes them is our father , and therefore they belong to vs that be his children . These promises are many and excellent . And that they must be applied to our selues in praier , is graunted on all parts ; but how , there is the controuersie . The Papists say , we must applie them to our selues by hope ; we say , by faith , which is the ground of things hoped for , laying hold on them for our selues particularly , as Thomas did on Christ , a My God , and my Lord : which I prooue thus : Whatsoeuer we aske in praier , we must b beleeue that God will graunt it for his sonnes sake : but this we cannot doe , vnlesse we beleeue that God is our father in Christ , and Christ our redeemer : and therefore we must first by faith lay hold vpon the maine promise of righteousnes and life euerlasting in Christ , which is the ground of all other blessings we receiue from God. Oh ( will some say ) this is hard to doe ▪ Ans. Yet we must doe our endeauour herein , and striue against doubting , vsing the means whereby we may come to that measure of grace , to say with Paul ; I liue now by faith in the sonne of God , who hath loued me , and giuen himselfe for mee ; doing this in sinceritie , God accept the will for the deede , euen our desire and endeauour to applie Christ and his benefits , for application it selfe . And if we continue in this vse of meanes , he that hath begunne in vs this good desire , will finish it in the fruition of grace and full assurance . II. This teacheth vs when we pray , to be mindfull of Gods whole militant Church and people : for we must say , Our father . Indeede it is not vnlawfull to applie this title in praier to our selues particularly , for God saith of euery one that truly beleeueth , Thou shalt call me my father , Ier. 3. 19. and so did c Christ , & his d Apostles applie to themselues this title in their praiers . But yet Christ would haue vs alwaies to pray for our brethren , beeing assured from this his direction that they likewise pray for vs. This was Dauids vsuall practise no doubt , for when he praied c most earnestly for the pardon of his owne personall sinnes , he then forgets not Zion , but praies the d Lord to doe well vnto it , and to build the wals of Ierusalem . Now if in euery praier we make , we must haue respect to the Church of God ; then vndoubtedly in the course of our liues we must imploy our selues to seeke the good of others , especially of Gods Church : for our conuersation must expresse the truth of our deuotion . Euery one will say , this is the Ministers dutie : which is most true ; but yet it is not his onely : for as in the naturall bodie euery member imployes it selfe for the good of the whole bodie , so must it be in the mysticall bodie of Christ : for the meanest Christian hath some gift of the spirit ; and the manifestation of the spirit ( wheresoeuer it is ) is giuen to profit withall . The common saying is , Euery man for himselfe , and God for vs all ; but this is a gracelesse saying , flat against the communion of Saints , wherein euery one seekes an others good . III. Hence we learne , how we must come affected towards our brethren when we pray to God , namely , louingly and peaceably , as to children of the same father : when we come to the Lords Table we make conscience of loue and amitie with all men ; and so should we doe in praier , for therein we bring a spirituall sacrifice vnto God , and therefore we must be a reconciled to our brethren when we offer it : for when mens hearts be full of malice , or their hands full of blood , b God will not heare them , though they make many prayers . If therefore we call vpon God as on our father , we must be sine to loue his children as our brethren ; for c this commandement we haue of God , that he which loueth God , should loue his brother also ; and he is not of God , that loueth not his brother , 1. Ioh. 3. 10. IIII. Here we see that all true beleeuers whether high or lowe , poore or rich , are in an equall condition in regard of God ; for God is no respecter of persons : and here Christ teacheth euery one to say , Our father . In earthly kingdomes there be differences of estates and degrees ; some be noble , some base ; some rule , others serue and obey ; but with God in Christ there is neither bond nor free , &c. Coloss . 3. 11. The beleeuing shepheard may call God his father , as well as the beleeuing King , and haue as good a place in Christs kingdome . Which serues notably both to encourage the poore to embrace the Gospel in sinceritie , seeing their meane outward estate can nothing preiudice or hinder their high acceptance with the Lord , if they be faithfull : as also to admonish the rich and noble in this world , not to bee puffed vp with these outwarde thinges to contemne the poore ; for these things giue them no title to the kingdome of God : nay , h not many noble , nor mightie after the flesh are called : but God hath chosen the poore of this world , that they should be rich in faith . Iam. 2. 5. Which art in heauen ] These words shewe towardes what place we must dispose our selues in praier : our father to whome we pray is in heauen , and therefore thither must we direct our hearts , our eyes , our hands , and all that is in vs. Indeede the Iewes vnder the law looked towards the Temple , and in the Temple towards the mercie-seat , because the Lord had there promised the manifestation of his presence , and therefore i Daniel turned his face towardes Ierusalem when he praied in Chaldea : but now in the new Testament difference of place in respect of Gods presence , is taken away , and we are not tyed in praier to looke , East or West , North or South , but men may now euery where and euery way lift vp pure hearts and hands vnto God : towardes heauen thou must dispose thy heart , because thy father to whome thou praiest is there : and looke which way thou wilt , or goe whither thou wilt , heauen is not nearer nor further off . Which shewes euidently two notable and grosse Popish fooleries in the matter of Gods worship ; the first is , their going on pilgrimage from place to place to serue God the better : for God whome thou must worship is in heauen , in respect whereof all places are alike , goe whither thou wilt thou art not nearer , and stirre no foote , thou art not further off . Their second foolerie , which is also abominable before God , is to worship God in an Image , at Crosses , and in Crucisixes , &c. these they vse to put them in minde of God , and of Christ ; but this they learne by the precepts and traditions of men , and therefore it is but meere vaine and foolish worship in the sight of God : Christ teacheth vs to set our hearts towardes heauen , and not to po●●e on dumme Images here on earth . II. Instruct. Is God in heauen ; then when we pray we must come before God with all reuerence , feare , and trembling ; for he is in heauen a most glorious God , full of all maiestie and power : Eccles. 5. 1. Be not rash with they mouth , nor let thine heart be hastie to vtter a word before God why so ? for he is in heauen and thou art vpon earth , therefore let thy words be fewe . Now this reuerence must shewe it selfe , first , in the holy disposition of the heart and affections towardes the Lord , when the minde is not caried away with by-thoughts , but applyeth it selfe wholly and onely to the present seruice it hath in hand : secondly , in the comely gesture of the body beseeming so holy an action , done to so high a maiestie . Thirdly , in the humble and reuerend vttering of our requests , hauing before hand well considered the things we are to vtter before God. But goes the case thus with men in their ordinarie praiers ? nothing lesse ; for beside the multitude that pray without vnderstanding , euen the better sort in the time of praier , haue their minds running vpon other matters , some about their profits , others about their sports , or such like : now is not this pharisaicall praier , wherein the lippes draw neare to God , but the heart is farre remooued ? Againe , many shew no reuerence in gesture or in speach , some disdaine to bow to God in prayer , and others doe rush vpon God in many words without premeditation : But all these sinne grieuously , for howsoeuer vnreuerent praying troubles few mens consciences , because it is not easily discerned , beeing against the first table , yet it is to be esteemed as a disgrace vnto the Almightie : and beeing carelessely practised , when it is once knowne , it is plaine mockerie of Gods maiestie , worser then mocking of father or mother : and therefore we must with all carefulnes auoide it , and set our hearts with all reuerence towards God in prayer . III. Hence we must learne to aske of God in prayer heauenly things especially : these earthly blessings may be asked , so farre forth as they are helpes to further vs towardes our euerlasting inheritance in heauen , to which we are called , 1. Pet. 1. 3 , 4. But to be euer groueling in the earth , is against the nature of him that hath a father in heauen . IIII. Our principall care must be how to come to heauen , for there our father is : ordinarily a child desires to be with his father , and is best pleased on his mothers lappe , or in his fathers armes : herein therefore we must testifie our selues to be the sonnes and daughters of God , by our vnfained desire to be in heauen where our father is . It is vnnaturall for a child not to be delighted with his fathers house , and so it argues them to be void of grace , that haue no affection towards heauen and heauenly things : let vs therefore delight to pray , whereby we may creepe into our fathers bosome , and though our bodies be on earth , yet in affection and desire let our soules mount vp to heauen : here we are but pilgrimes , if God be our father , our hearts must be vpon our home which is heauen where our father is . Now the words of this preface thus opened , containe a twofold notable ground and proppe to all our praiers : to wit , that God is both able and willing to heare and helpe when we pray : for his beeing in heauen , imports that he is almightie , and therefore can heare and helpe vs : our God is in heauen , and be doth whatsoeuer he will. And beeing a father , yea our father in Christ , he must needes be willing and readie to graunt our requests : for no father is so tenderly affected towardes his naturall sonne , as the Lord our God is towardes all his children in Christ : Psal. 103. 13. As a father hath compassion on his children , so hath the Lord compassion on all that call vpon him : Luk. 11. 13. If you that be euill can giue good things to your children , much more shall your heauenly father giue the holy Ghost to them that aske him : and hence it is that Christ saith , Whatsoeuer you aske the Father in my name he will giue it you , Ioh. 16. 23. Of these two must euery one be perswaded that praies aright : euery one will graunt that God is able to heare and helpe ; but of his willingnesse thereunto none can be assured but he that is the child of God , who knoweth God to be his father . Yet here must none deceiue himselfe , to thinke that whatsoeuer he askes on his owne head , God will graunt it , for if we aske amisse we shall not receiue ; and therefore we must carefully marke and obserue the direction of Gods word both for the things we aske , and for our manner of asking . Halowed be thy name . Thus much of the preface : here begin the petitions , which are sixe in number ; whereof the three first concerne God , the three latter concerne our selues . Againe , of those which concerne God , the first concernes Gods glorie it selfe , the other two the meanes whereby Gods glorie is manifested and inlarged among men : for Gods name is the● glorified among men , when his kingdome doth come , and his will is done . Now this petition for the glorifying of Gods name , is rightly set in the first place : for Gods glorie is the absolute end of all things : Prov. 16. 4. The Lord made all things for his owne sake , yea euen the wicked for the day of euill : and therefore it must be preferred before all things : before life it selfe , yea before saluation which is life eternall : Ioh. 12. 27 , 28. our Sauiour Christ preferres the glorie of his fathers name before his owne life . And Paul preferres it afore his owne saluation : for he professeth that for Gods glorie in the saluation of the Iewes , he could wish himselfe separate from Christ , Rom. 9. 3. In this petition , as in the rest , we are to obserue this order : first shew the meaning of the words ; then propound the vses . I. The meaning . Name The word ascribed to God is here taken generally ; first , for God himselfe ; as Psal. 20. 1. The name of the God of Iacob defend thee : that is , the God of Iacob defend thee : Rom. 10. 13. Whosoeuer shal cal vpon the name of the Lord , shal be saued ; i. vpon the Lord. Secondly , it here betokens any thing whereby God may be knowne , as men are by their names : and thus it comprehends , ● . his diuine attributes ; as Iustice , mercie , power , wisdome , &c. II. his word , the holy scriptures which reveale to mē the true knowledge of God. III. Gods Iudgements , publike or priuate ; for thereby he makes knowne his presence , his power , and iustice . IV. his workes and creatures ; for all these beare a stampe of Gods name , and in them may the inuisible things of God be seene , Rom. 1. 20. Halowed , or sanctified To halow Gods name , is to glorifie Gods name , as Ioh. 12. 28. and this we doe , when we giue vnto him the highest honour that may be : the highest I say , because there are two kinds of honour ; First , the honour of religion , when we giue our hearts to God , louing him , fearing him , trusting , and delighting in him aboue all ; which we testifie by all outward adoration prescribed in Gods word : this is the highest honour of all . Secondly , there is the honour of societie , which passeth betweene man and man , in common wealths ; and it consisteth in the acknowledgement of preheminence and superioritie in another , either by word or gesture , ciuilly : thus Subiects honour Princes and Magistrates ; and inferiours , their superiours . This is due to the creature ; the former to the Creator onely , and that is the honour wee here pray for . That we may yet the better vnderstand the meaning of this petitiō , we must know that Gods name is halowed or sanctified of vs 2. waies ; either in God himselfe , or in his works : In himselfe by 3. actions ; 1. whē we conceiue of God in our mindes , and acknowledge him as he hath reuealed himselfe in his word ; to wit , creator & gouernour of al things , most holy , most wise , iust , mercifull . &c. 2. When we a sanctifie the Lord in our hearts : that is , when we loue him aboue all , & feare him aboue al , & put our trust in him in him in all estates . 3. When we praise and laud the name of God , for his goodnes ; yea , though we should neuer taste of his special fauour , yet for his generall mercie , iustice , and most wise prouidence , we ought to extoll the Lord with our mouthes . Gods name is halowed or sanctified in his creatures , by three speciall actions : 1. When we acknowledge the wisdome of God , & his powerfull hand in euery creature . 2. When we haue a reuerend estimation of the creatures , and vse them in Christian sobrietie , in regard of the stampe of Gods power and wisedome , which appeareth in them . 3. When wee sanctifie our moderate vse of them , by the word and praier , as God requireth , 1. Tim. 4. 5. See the practise hereof in the word of God , which is his owne solemne ordinance , whereby he makes himselfe knowne vnto his Church : Therein we sanctifie and halow Gods name : I. when we acknowledge the wisdome , mercie , & power of God in it : II. when we haue a reuerend estimation of the word in regard of the glorious Image of God which appeareth in it . III. when we vse it in a sanctified and holy manner , comming vnto it reuerently with prepared hearts , hungring after the graces of God which are wrought thereby , and giuing our selues in heart and life to be framed and ruled thereby . And thus we sanctifie God in afflictions ( for they are his worke ) when we labour to see the hand of God therein , in iustice , mercie , and great wisdome chastening vs , when we haue a reuerend regard to the hand of God appearing in them ; and labour to be humbled thereby for the increase of our repentance , and the exercise of our faith and patience . Thus then in this petition we desire in minde , in heart , and life , to glorifie God both in himselfe and in his works : and the meaning of it may be thus expressed : O Lord , open our eyes that we may know thee aright , and may discerne thy power , wisdome , iustice , and mercy ; and inlarge our hearts that we may sanctifie thee in our hearts , by making thee our feare , loue , ioy , and confidence : and open our lippes that we may blesse thee for thine infinite goodnesse : yea , O Lord , open our eyes that we may see thee in thy work● , and strike our hearts with reuerence of thy name appearing in them : and graunt that when we vse any one of them , we may honour thee in our sober and sanctified vse thereof . The vses . I. Wants to be bewayled . I. Here we are to call to minde our wants , and to humble our soules for those sinnes , whereby we haue hindred Gods glorie or prophaned his name . And these especially are foure : I. Pride of heart ; a vile affection whereby we seeke our owne praise and glorie , and not Gods. This is naturall , and so the more hardly discerned ; but while it is nouri●hed Gods glorie is neglected , and therefore when we desire to glorifie Gods name , we must acknowledge and bewaile this inward corruption . II. Want of zeale , coldnesse of heart towards God. This is an inward corruption which debaseth the Lord in our hearts , and takes away that high esteeme of God which ought to be in vs. This causeth vs to omit to glorifie God , and to defend the causes of God , and the honour of his name , when wicked men disgrace and reproch the same : he that hath any insight into his owne estate may perceiue this in himselfe : now it mightily hinders the glorie of God , and therefore we must vnfainedly bewaile it in our own hearts . III. Hardnesse of heart , whereby we are hindred from the true knowledge of God in his word , and from discerning his wisdome , power , iustice , mercie , &c. in his works , though we haue them before our eyes : hence it comes , that ei●●er we neglect the word , and passe by the workes of God without consideration ; or if we vse them , yet it is without glorie to God , or profit to our soules . Mark. 6. 5. Christs owne disciples considered not the matter of the loaues , because their hearts were hardened ; they discerned not , or at least remembred not the power of God in that miracle , though themselues were instruments about it , and they might perceiue the foode to increase in their hands . IV. Prophanenesse and impietie in life : for God is glorified , when we bring forth the fruits of grace , Ioh. 15. 8. and our good workes cause others to glorifie God , Math. 5. 16. And therefore our prophane life is a reproach vnto the Lord , and causeth others to dishonour and blaspheme his name , Rom. 2. 24. Now this prophannesse appeareth , either in mens speach , by blaspheming the name of God , abusing his tides , attributes , his word , his creatures , or any worke of his prouidence ; or in their conuersation , when they dispose the whole course of their liues to wrong ends , seeking themselues and not Gods glorie . These are the speciall sinnes against Gods glorie , which we are to see and to bewaile in our owne hearts : if we see them not in our selues our case is the worse , and we must suspect our selues the mor● : if we porceiue them in vs , we must be humbled for them , yea ashamed and confounded in our owne hearts , thinking euill of our selues by reason hereof : and then shall we be able to say with some truth of heart , O Lord , halowed be thy name . And indeede till we be inwardly humbled for these corruptions in some measure , the heart can neuer speake these words as a sonne and daughter of God ought to doe . 2. Use. Graces to be desired . Secondly , this petition teacheth vs , earnestly to desire of God those spirituall graces whereby we may glorifie his name in our selues and others . The graces enabling vs hereto , are these especially . I. The true knowledge of God , as he hath reuealed himselfe in his word , and in the workes of his power and prouidence : for he that knowes not God cannot possibly glorifie his name . II. To sanctifie God in our hearts ; by louing , fearing , and tru●ting in him aboue all . This makes greatly for his glorie , when wee depende vpon him in soule and bodie for all good things . III. The calves of our lips , which is a sacrifice of praise to God for all his mercies ; Psal. 50. 23. He that offereth praise shall glorifie me . IV. To see Gods hand in all his workes , how mightie , wise , iust , and gratious the Lord is . V. To reuerence the workes of God for his iustice , mercie , power , &c. appearing in them . VI. To vse all his creatures reuerently , sanctifying the same vnto our selues by the word and praier . These graces we must hunger after , and labour to haue a liuely feeling of in our owne hearts , and so shall we sanctifie Gods name , and honour him in all his workes . And hereby we shall know our selues to be the sonnes and daughters of God : we may indeede belong to God in his secret counsell ; but without these sanctified affections and holy actions , we are not effectually called , and so indeede not actually become Gods children . 3. Vse . Duties to be practised . Thirdly , whatsoeuer we aske of God in prayer , we must vnfainedly endeauour to practise in our liues : as therefore wee pray that Gods name may be halowed , so wee must be carefull to sanctifie the same in our conuersation . For this ende we must haue regard to three things : I. That our liues be vnblameable , not tainted with any sinne , that as Paul said of earthly seruants , They must count their masters worthie all honour , that the name of God be not euill spoken of ; so the same may be verified in euery one of vs towards the Lord our master in heauen . Away therefore with all Idolatrie , blasphemous oathes , and cursed speaking , with Sabbath breaking , and all other sinnes against the second table : for a prophane life brings great reproach vpon the name of God which men professe . II. We must propound the right ende of our life euery day in our calling and conuersation , to wit , Gods honour and glorie , and not our owne praise , wealth , pleasure , or dignitie . III. When God offers occasion by any worke of his prouidence , we must endeauour therein to glorifie and magnifie God : example ; say God sendes a gricuous dearth and famine of bread among vs , or the plague of pestilence , as he hath done sundrie times ; then must we striue herein to glorifie and praise Gods name : first , by labouring to see the hand of God smitiag vs for our sinnes : secondly , by reuerencing the worke of God , esteeming it as his hand vpon vs : thirdly , by humbling our selues vnto God , and renuing our repentance for our sinnes , that haue brought Gods iudgements vpon vs. Thus should we glorifie God in his Iudgements ; but alas , such is our blindnesse and securitie , that though Gods hand be vpon vs , yet few lay it to heart ; where is he that saith , a What haue I done ? nay , though God himselfe call vnto weeping and mourning . And to girding with sacke cloath ( as the Prophet b speaketh ) yet behold , ioy and gladnesse — eating , and drinking ; so as Gods name is dishonoured in his iudgements . So when Gods blessings are vpon vs , we should glorifie his name , by labouring to see his hand of mercie ; and esteeming of them reuerently , with praise and thanksgiuing to God that is the giuer : but herein also men dishonour God , by poaring vpon the meanes , praising their owne witte and industrie , and so sacrifice to their nets , as the c Prophet saith . Now because this dutie is of great waight and importance , I will adde some speciall reasons to mooue vs hereunto : I. from the necessitie hereof in Gods Church and children : for Gods name is dishonoured ouer all the world . In the great dominions of the Turke , God is acknowledged , but yet out of the Trinitie : And the Iewes confessing God , denie Christ : The Papists in word confesse and acknowledge the Trinitie ; but yet by their Idolatrie they greatly robbe God of his glorie , they robbe Christ of his offices , and giue diuine worshippe vnto creatures . And in the bosome of the Church are many Atheists , blasphemers , oppressors , drunkards , adulterers , and voluptuous persons , whose bellie is their God ; all which , though they will professe God in word , yet by their workes they denie him ; so that vnlesse Gods children seeke to maintaine and aduance Gods glorie , it is like to be trampled and troden vnder foote . II. There is great daunger to Gods children in omitting and neglecting this dutie ; for by calling they are brought neare vnto God : now God will be glorified in all that come neare him : if we doe not honour him according to our profession , his hand will be vpon vs for his glorie in our confusion : hence it was , that God slew d Nadab and Abihu the sonnes of Aaron , for offering straunge fire before the Lord : and he debarred Moses and Aaron out of the promised land , e because they glorified him not at the waters of strife . This made the wrath of God to burne like fire against the house of El● , for f the iniquitic of his sonnes , which their father saw in them , and yet staied them not , and so honoured them aboue the Lord. We had neede therefore to looke vnto our selues , that we glorifie God in himselfe and in his workes , els his hand will be vpon vs in soule or bodie , goods , or calling , or some other way for the glorie of his iustice : for God will not loose his glorie . III. If wee say , Halowed be thy name with our mouth , and seeke not his honour in our life , we bewray in our selues damnable hypocrisie , and make profession of that sinne which the Lord vtterly detesteth : we esteeme very basely of dissemblers among men ; but much more edious is this sinne in the matters of God : and therefore let the practise of our liues , shew the sinceritie of our hearts , when we pray for the glorifying of Gods name . Fourthly , this petition teacheth vs , that wee our selues must bee halowed and sanctified , for else we cannot halow Gods name : They that beare the vessels of the Lord , in his sanctuarie , must be clean , Isay 52. 11. How much more ought they to be holy , that beare the glorious name of God ? When Ananias doubted of going to Paul , the Lord tels him , g he is a chosen vessel vnto me to beare my name : alluding to that state of sanctification , whereto the Lord had lately called him , whereby hee made him a fit instrument for the glorie of his name , in the ministerie of the Gospel . And the same state must we labour after , if we would be answerable to that we seeme to desire in this petition . We must therefore labour to be new creatures , changed in minde and heart , for an vnholy person cannot truely desire the glorie of God ; but when wee once feele the grace of sanctification , then will the desire of Gods glorie breed in our hearts , and we shal know how worthy the Lord is to haue all glorie giuen vnto his name . Fiftly , if we compare this petition with the reason wherewith Christ concludes this praier , wee shall see that the praise and honour of God , is the beginning and end of Christs praier , and so as it were the first & last thing with Christ : whence we learne , that wee ought to bee more frequent and plentifull in thanksgiuing vnto God , then in petition and request . Thus we deale with those that be bountifull vnto vs on earth , we giue them many thankes for one good turne ; and therefore should we much more abound in thanksgiuing to our heauenly father , from whom we receiue euery good gift that we enioy . It beseemes not the childe of God to be alwaies and onely begging , as though he had nothing ; but withall , he must be plentifull in thanks and praise , for that argues he hath a taste of Gods mercie towards him : this made Dauid say , h Praise is a comely and pleasant thing ; it well becommeth vpright men to be thankefull . Our life of glorie shall be spent in praising God , and therefore we should invre our selues thereto , in this time of grace : and indeed , according to our thanksgiuing is our grace ; little praise , little grace ; but he that abounds in thanksgiuing , abounds in Gods blessings . Againe , heartie thanksgiuing for that we haue , is an effectuall praier for more increase . Lastly , the place wherein this petition is set in this praier , teacheth vs to seeke the glorie of God simply and absolutely before all other things . This ought to be the affection of Gods child , though he should receiue no blessings from God ; for looke what God preferres in his direction , that must we alwaies prefer in all our actions , though no good should follow vnto vs thereupon : for this ende , God giues vs time to liue in this world , that wee might glorifie God in our places and callings ; and hee that imployeth himselfe otherwaies profaneth Gods name , and transgresseth this heauenly order here set downe by Christ , who is the wisdome of his father . Verse 10. Thy kingdome come . The Coherence . Christ hauing taught vs to pray for the sanctifying of Gods name , in the former petition , doth in this , and the rest which follow , as it were expound the same , by directing vs to the meanes whereby Gods name is halowed of vs : for then doe we glorifie Gods name , when he sets vp his kingdome in vs , and we suffer him to rule in our hearts , when we doe his will , depend vpon his prouidence for the things of this life , trust in his mercie for the pardon of our sinnes , and on his power and strength against temptation . Now of them all , this second hath the neerest dependance vpon the former , as beeing an especial meanes thereof ; for men ought to glorifie Gods name on earth , but of themselues they cannot doe it , till God rule in their hearts by his word and spirit , and so set vp his kingdome in them . The meaning . Gods kingdome is two-fold ; Generall , and Speciall . Gods generall kingdome , is his absolute power and soueraigntie , whereby he ruleth all things in heauen , in earth , and in hell , euen the deuils themselues : Psal. 103. 19. The Lord hath prepared his throne in heauen , his kingdome ruleth ouer all : and this wee acknowledge in the ende of this praier , For thine is the kingdome . Now this wee pray not for , because it is alwaies euery where , no creature can hinder it , no not all the deuils in hell ; for euery creature is subiect hereunto , and can doe nothing but that which God either willeth or permitteth : k according to his will hee worketh in the armie of heauen , and in the inhabitants of the earth ; and none can stay his hand , nor say vnto him , what doest thou ? Gods speciall kingdome , is that , whereby hee ruleth his elect and chosen people , working his will not onely by them , as he doth in his generall kingdome , by the deuils themselues ; but in them also , by his holy spirit : and it is called speciall , because it is not exercised ouer all the world , but onely ouer the elect , whom hee hath ordained to eternall life . This speciall kingdome of God is two-folde ; either of Grace , or of Glorie : The kingdome of grace , is a spiritual estate , wherein God makes men willingly subiect to his written word , by his spirit . I call the kingdome of grace , a spirituall estate , both because it is principally exercised in the conscience , and also because this regiment in the conscience , is by the spirit of God. Secondly , I shew wherein it consists ; namely , in a voluntarie subiection of the whole man in soule , and bodie , and spirit , to the will of God , reuealed in the word : Psalm . 110. 3. Thy people shall come willingly in the day of assembling thine armie , in holy beautie . And this subiection stands in three things ; in Righteousnesse , Peace , and Ioy in the holy Ghost , Rom. 14. 17 , 18. In Righteousnes , that is , First , in Christs righteousnesse imputed ; and secondly , in the righteousnesse of a good conscience , the ground whereof , is sanctification by the spirit , which Christ giues to them , whom he doth iustifie . In Peace , that is , peace of conscience towards God , and peace with Gods Church ; yea , with all creatures , so farre forth as is needfull for them . Now vnder peace , we must comprehend loue , and all duties of loue ; for as righteousnesse concernes the person in soule and bodie , so peace respects all duties and actions of the life : Righteousnesse is the root , from whence springeth this peace , with euery action thereof ; for when the heart is sanctified , the life is reformed . Lastly , in ioy in the holy Ghost : this is a fruite of both the former , respecting especially the state of affliction ; for when a man is iustified and sanctified , and hath peace towards God , then ariseth in his heart a spirituall delight in God , in all estates : yea , though great afflictions light vpon him for Gods cause , yet he beareth them with inward ioy and delight , knowing that the spirit of glorie , & of God , resteth vpon him , and that he shall be glorified with Christ , if he suffer with Christ : which things , while he compareth together , hee little esteemeth the afflictions of this life , in respect of the glorie that shall be reuealed ; l for the light affliction that is but for a moment , causeth vnto vs a farre more excellent and eternall waight of glorie . These are the branches of this spirituall subiection , which whosoeuer hath , is a good subiect in the kingdome of grace ; as the Apostle saith in the next verse , m he that in these things serueth Christ , is acceptable vnto God , and approoued of men . The kingdome of glorie , is the blessed estate of Gods elect ▪ in heauen , whereby God in Christ becomes all things vnto them immediately , 1. Cor. 15. 28. This estate of glorie is a subiection also , but yet such a subiectiō , as is indeed a glorious regimēt ; for there we raigne with Christ , in whom , and through whom , God himselfe becomes honour , peace , health , foode , raiment , and all things needfull to the perfection of felicitie . Now these two beeing Gods kingdome , differ thus ; The state of grace is the beginning and entrance to the state of glorie ; and the state of glorie is the perfection of the state of grace . This state of glorie is the citie ; and the state of grace , as it were , the suburbs of it . In this life , wee liue in the kingdome of grace ; but the kingdome of glorie , is reserued for the life to come : and this speciall kingdome of God in both these estates , doe we here pray for . Thy kingdome ] This imports that there is another kingdome , euen the kingdome of Satan , which is a kingdome of darkenes , full of all disorder and confusion , through sinne , which greatly hindereth & annoyeth Gods kingdome of grace especially . Come ] That is , to vs men in the world ; and then it commeth , when God doth erect & establish the same in their hearts : now vnto perfection it comes by 5. degrees ; 1. When God giues vnto men the outward meanes of saluation , wherein he doth reueale his grace & fauour in Christ ; as the Gospel preached , which is therefore called the word of the kingdome , Matth. 13. 19. And so Christ ( hauing relation to his preaching , which he confirmed by miracles , among the Iewes ) saith , The kingdome of God is come vnto you , Luk. 11. 20. and beeing demaunded by the Pharisies , when the kingdome of God should come ? he tels them , it was among them , Luk. 17. 21. meaning , that it was brought vnto them , by the ministerie of Iohn Baptist , of himselfe , and of his Disciples ; although indeed , it were without profit to many of them . 2. When the word preached inlightens the minde , so as a man knowes and vnderstands the mysterie of the Gospel , which is the law of this kingdome . 3. When a man is thereby regenerate , and so brought into this kingdome ; for by regeneration we haue effectuall entrance into the state of grace , wherein Christ rules in vs by his word and spirit , and wee yeeld subiection vnto him . 4. At the ende of this life , when the bodie goeth to the earth , but the soule to God that gaue it , beeing translated to the ioyes of heauen , in the glorie of this kingdome . 5. At the last iudgement , when body and soule beeing vnited againe , are both made partakers of the glorie of this kingdome : and this is the full and perfect cōming of it . So then our request to God in this petition , is to this effect ; O Father , let thy kingdome come to vs that be pilgrimes and strangers here on earth , prepare vs for it , and enter vs into it , that be yet without ; renue vs by thy spirit , that we may be subiect to thy will , confirme vs also in this estate , that our soules after this life , and both soule and bodie at the day of iudgement may be fully glorified : yea , Lord hasten this glorie to vs , and to all thine elect . The Uses . 1. Wants to ▪ be bewailed . The wants we are taught to bewaile in this petition , either concerne our selues , or others . First , we must lament and mourne for our owne miserable estate by nature , whereby we are the seruants of sinne , and so in thraldome and bondage vnder Satan : sinne leads vs into bondage , a for he that committeth sinne , is the seruant of sinne : and where sinne raigneth , there the deuill hath dominion . And hence it comes that wee rebell so much against the kingdome of God , and refuse to stoop to the scepter of his word . Indeede this bondage is weakened in Gods children , but none is wholly freed from it in this life , as Pauls complaint declares ; Rom. 7. 14. The law is spirituall , but I am carnall , sold vnder sin . The naturall man is dead in sinne , and feeles it not ; wee therefore must labour to feele in our selues this spirituall bondage vnder sinne , and when we feele it , we must bewaile it , and so shew some life of grace to be in vs. This Paul did , Rom. 7. 24. O. wretched man that I am , who shall deliuer me from the body of this death ! Looke as the prisoner feeles his bolts and fetters , so sensibly should we feele the chaine of sinne , wherewith our soules are kept in bondage ; and till we feele it , and bewaile it , the kingdome of Christ doth not come vnto vs : wee must therefore euery day , crie vnto Christ our Lord , that he would shew himselfe to be our Redeemer , by breaking the fetters of sinne , wherewith our soules are kept in bondage , and giuing vs that free spirit , which may fully erect his blessed kingdome in our hearts ; for where the spirit is , there is libertie , 2. Cor. 3. 17. Secondly , wee must bewaile the sinnes of all the world , in the transgression of Gods law , whereby God is dishonoured , and his kingdome hindered , and the kingdome of darkenesse furthered : 2. Pet. 2. 7 , 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time . 1. King. 19. 10. When Elias saw the children of Israel forsake Gods couenant , breake downe his altars , and slay his Prophets with the sword , then he became very zealous for the Lord of hosts . Psal. 119. 136. Mine eies ( saith Dauid ) gush out with riuers of water , because they keepe not thy Law. Vers. 139. My zeale hath euen consumed me , because mine enemies haue forgotten thy law . Mark. 3. 5. Christ mourned for the hardnesse of the hearts of the people . and Luke 19. 41 , 42. Hee wept ouer Ierusalem , for that they knew not the day of their visitation . Now looke how these were affected with the raigning sinnes of their times , so must we also mourne for their sinnes that raigne among vs ; as Atheisine , and profanenesse , contempt of Gods word , blasphemie , sabbaoth breaking , oppression , crueltie , and pride : all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie ; how much more then ought the godly to grieue , when they see impietie practised with an high hand , which is as it were a flagge of defiance in the kingdome of Christ , and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes ? When the deuil sees one that hath liued in sinne , but cast a looke toward the kingdome of Christ , hee rageth greatly , and labours by all meanes to turne him backe : and when we see those that haue made profession of religion , returne againe to the lusts of their former ignorance , O it should grieue our soules , and cause vs to pray , thy kingdome come . Doe we perceiue the Turke , or Pope , or any instrument of Satan , either by subtiltie or tyrannie , to hinder the Gospel preached , which is the scepter of Christs kingdome , and the aime of God , whereby hee puls men from the kingdome of darkenesse ? O then we should mourne ! Or doe we see the want of Gods ordinance in preaching , sacraments , and discipline , which serue for the furtherance of Christs kingdome ; or the Lords people committed to ignorant or idle Ministers , to scandalous teachers , either for life or doctrine ? In all these we haue cause of mourning , and they should stirre vp our hearts to crie vnto the Lord , Thy kingdome come . Use 2. Graces to be desired . As we must mourne for the wants and hinderances of Christs kingdome ; so we must hereby learne to haue our hearts inflamed with spirituall desires after all helpes and furtherances vnto Gods kingdome , both in our selues and others : as First , for the preaching of the Gospel , and all other diuine ordinances , whereby Gods kingdome is erected and maintained : our hearts desire to God must be , that these may bee set vp and continued , where they are wanting , and that God may blesse them , where they are vouchsafed . Secondly , that God would enlighten the eies of our minds , that we may see the wonders of his Law , as Dauid did , that so the Lords ordinance may be blessed vnto vs. Thirdly , that we may be wholly subiect vnto Christ , and that of conscience , not onely in our outward behauiour , but in minde , and heart , in will , & in all our affections : wee must make sure this holy desire bee in vs indeede , and therfore must denie our selues , and subiect our selues wholly vnto God , as a willing people to serue him , and none but him ; and then we may be sure his kingdome is come vnto vs. Fourthly , we must desire to be dissolued , and to be with Christ in the kingdome of glorie , for this end , that we may make an ende of sinning , and become more obedient subiects vnto Christ ; yea , wholly ruled by him , though for the good of others , we must be content to liue . Fiftly , that Christ would come in iudgement , when all things shall be subdued vnto God , and all his obedient subiects shall be fully glorified . This wee may desire in heart , though we must leaue the time to Gods good pleasure , still waiting for it by faith in his promise . Sixtly , that God would inlarge his sanctuarie here on earth , gather his elect more and more , and still defend and maintaine his Church in euery place in the world : when these desires affect our soules , then doe wee truely say , Thy kingdome come . 3. Use. Duties to be practised . Whatsoeuer we aske in praier , that must we endeauour after in life and conuersation , else we mocke God , saying well , and doing nothing ; First therefore , as we say , Thy kingdome come , so must we seeke to meet it , & striue to enter into it ; for this end God giues vs time to liue in this world , that here we might enter the gate of grace , and wait for the fruition of glorie : and therefore we must diligently frequent the suburbs of this heauenly Ierusalem , euen the preaching of the word , and therein labour both for true humiliation and conuersion , or else wee cannot enter into this kingdome , Math. 18. 3. Iohn 3. 5. First , we must haue the pride of our hearts pulled downe , and become as little children , beeing humbled in our selues through the knowledge of our sinnes , and the feeling of that miserie which is due vnto vs for them : yea , wee must confesse them vnto God , and crie vnto him for mercie , and by this meanes lay aside this burden , which hinders our entrance into the gate of grace . Secondly , we must bee conuerted and changed by the renuing of our mindes , our hearts must cleaue vnto God , and we must carry therein a resolute purpose not to sinne : when these things be in vs , we enter into Gods kingdome ; but till we endeauour after them in some truth , we say in vaine , Thy kingdome come . Secondly , wee must bee carefull to bring forth the fruites of Gods kingdome ; for therefore doth he send it among men , and for want hereof , doth he take it from them , Matth. 21. 43. Now these fruits are Righteousnesse , peace , and ioy in the holy Ghost , Rom. 14. 17. whereof we haue a spoken before : all which , we must labour to finde in our hearts , and to expresse in our liues , else this kingdome shall be taken from vs , & we shall neuer see the glorie of it . Thirdly , hence we must learne to bee contented in all estates of this life whatsoeuer , the hope of the glory of this kingdome which we pray for , must swallow vp all the sorrowes that earthly calamities can bring vpon vs : This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth , Hebr. 11. 13 , 14. Yea , this renues b the inner man , it cheeres the heart , and keepes it from fainting , though the outward man perish , to looke after the ioyes of this kingdome , which are the things not seene : and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō , saying , Feare not little flocke , it is your Fathers good pleasure to giue you the kingdome , Luk. 12. 32. Fourthly , wee must all labour in our places and callings , to bring one another into this kingdome , one neighbour another , & one friend another ; Ezek. 18. 30. Returne , ( saith the Lord to the house of Israel ) and cause one another to returne . This the Prophet Isay noteth as a practise of the subiects of this kingdome , that they shall say one to another , come , let vs goe vp to the mountaine of the Lord , Isay 2. 3. But masters of families especially , must looke to the practise of this dutie , and labour to bring Gods kingdome into their families : for this ende they must see to these things ; First , that there bee no manifest or open sinne permitted in their families ; ridde thy house of such a person , if thou canst not reforme him , Psalm . 101. 7. Secondly , instruct thy familie in the way of the Lord , that they may know to liue righteously and vprightly both before God and man. Thirdly , set vp and maintaine the priuate worship of God in thy familie , ioyne thou with them in holy duties , especially in daily calling vpon the name of God. In regard of these and such like duties it is , that the c Scripture ascribes saluation to a familie , where the master or the gouernour of the house is conuerted to the faith . And for the practise hereof , the holy Patriarkes are commended to all posteritie : God saith of Abraham , d I know him that hee will command his sonnes , and his houshold after him , that they keepe the way of the Lord : and e Iacob commands his family to put away their strange gods , and to clense themselues : and f Ioshuah prosessed publikely , that he and his familie would serue the Lord. Fiftly , hence wee must learne , euery day to prepare our selues to die , for by death our soules enter into the glorie of this kingdome , which we pray may come vnto vs ; and therefore we must be ready to receiue it euery day , that whensoeuer our King commeth vnto vs , either by death , or in the last iudgement , wee may passe from grace to glorie . And indeede wee cannot with comfort make this petition , vnlesse wee bee in some measure prepared for death , and that euery day . Now beeing prepared , wee must waite , as Iob g did , euery day till our changing come . Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh ; so must we waite for his comming to vs , either by death , or iudgement , neither must any thing dismay vs in this waiting , no not death it selfe ; for the sooner we die , the sooner wee may enter into glorie . And here wee may take a viewe of the monstrous hypocrisie of the world , for who will not say these words , Thy kingdome come ? but yet the most men neglect to prepare themselues for entrance into this kingdome ; nay many contemne the word and praier , which are the meanes whereby we haue admittance into the state of grace , and are prepared for the kingdome of glorie . Sixtly , wee may here learne of our Sauiour Christ the practise of humilitie , and in all things to giue all glorie to God ; for though this kingdome pertaine equally to him ( as hee is God ) with the father ; yet because he hath it from the father , as he is the son , therfore he will haue it wholly attributed vnto him ; for he teacheth vs to say , Our father , thy kingdome come . Lastly , here obserue the necessitie of this petition , in respect of our outward estate ; for the comming of this kingdome to any estate , is a speciall cause of prosperitie and happinesse vnto it : for where this kingdome is , Gods hand of blessing and protection is in a speciall manner : here the Lord raigneth , and his glorious and blessed Angels , which are mightie in strength and power , keepe watch and guard in that kingdome , and about that people who haue the Lord for their King and God. Hence it is , that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults , because we embrace and professe the Gospel , which is the scepter of Gods kingdome ; and if wee could doe it in sinceritie , and walke worthie of the Lord our King , our prosperitie should bee as the stoods , and our peace as the Sunne and Moone in heauen . And therefore they that loue the peace of this kingdome , must embrace and obey the Gospel , and pray for the happie and flourishing estate thereof , for therein standes our peace . Thy will be done , in earth as it is in heauen . The Coherence . This petition dependeth on both the former thus ; as a meanes whereby wee doe that which wee desire in the first petition ; for Gods name is glorified , when his will is done : and as a manifestation of that which wee desire in the second petition , for there wee pray , that Gods kingdome may come vnto vs , and hee rule in our hearts by his word and spirit : now here we craue that we may doe his will , and so testisie our selues to be his loyall subiects . The meaning . This petition is propounded in a comparison , which naturally standeth thus ; As thy will is done in heauen , so let thy will bee done in earth : And it hath two parts ; The first respects the grace of obedience which wee pray for , Thy will be done in earth : The second shewes the right manner of performing it , as it is in heauen . For the first , Thy will , &c. Gods will is onely one , considered in it selfe , as God is one ; yet for our vnderstanding , it may be thus distinguished : It is either absolute , or reuealed . Gods absolute will , is the will of his good pleasure , whereby according to his eternall counsell , hee determines of all things , what shall be done , or what shall not be done , and in what manner . This absolute will extendeth ouer all creatures , and ouer all their actions : Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will. Roman . 9. 19. Who hath resisted his will ? Matth. 10. 26. Without this will of God , a sparrow cannot fall to the ground . And this absolute will of God is hidden from vs , till God reueale it by the euent . Gods reuealed will , is the sacred doctrine of God in his word , whereby he signifieth vnto man , so farre as concernes his happinesse and saluation , what he ought to doe , or what he ought not to doe . This is not Gods absolute will , but rather an effect thereof concerning man , reuealing vnto him , not what he simply and absolutely willeth to bee done , for that must needes be done ; but what is pleasing or displeasing vnto him , done by man , and what he will haue man to doe , or not to doe , if he desire to come to life , and would not be condemned . And this reuealed will comprehendeth both the Law and the Gospel , with all their commandements , prohibitions , threatenings , exhortations , promises , & such like , whereto the Apostle hath relation , when he saith , Proue what is the good will of God , and acceptable , Rom. 12. 2. Now this distinction of Gods wil being according to the Scripture , hath his vse in this place ; for when we say , Thy will be done , wee meane not the absolute , but the reuealed will of God. Reasons . I. The absolute will of God is alwaies done , & cannot be resisted ; My counsel shal stand ( saith a the Lord ) and I will doe whatsoeuer I will : and againe , b Who hath resisted his will ? that is , his absolute will ; for his reuealed will is generally transgressed by men , and men doe that which seemeth good in their owne eies , notwithstanding God reueale his will to the contrarie . II. A man may sometime dissent from the absolute will of God without sinning , so be it he still submit himselfe to the will of God , resting therein , when it is reuealed . Thus Abraham c praied for the safetie of Sodome ( yet submissiuely ) which God willed and decreed to destroy : and Dauid d prayed for the life of his childe , which God would haue to die : and our e Sauiour Christ , prayed for the remooual of that cuppe which God had absolutely decreed he should drinke of , yet submitting his will vnto his fathers . And f Paul according to his Apostolike function , desired to preach the Gospel in Bythin●a , but the spirit suffered him not ; which sheweth plainely it was not the will of God that he should preach there , and yet he desired it religiously without sinne , as did the rest before mentioned . And as in will , so in affection a man may dissent from Gods absolute will without sinne : Christ as the sonne of God , knew his Fathers will , concerning the destruction of Ierusalem , and yet g he wept for it , in a tender compassion ouer their miserie to come : and so the brethren at Cesarea , h wept and lamented for Pauls going to Ierusalem , though Agabus prophesied that God would haue it so : neither must this seeme strange vnto vs , for two things may remaine both good , and yet differ one from the other ; & so may mans created will differ from Gods absolute and vncreated will , and yet both remaine good . Hauing found that this petition must bee vnderstood of the reuealed will of God , wee now come to search out the speciall branches of Gods reuealed will ; which wee shall finde in seuerall places of the holy Scripture . The first , is the conuersion of a sinner , Ezekiel 33. 11. As I liue ( saith the Lord ) I will not the death of a sinner , but that the wicked turne from his way and liue . The second , is that wee denie our selues , and relie wholly on our Sauiour Christ Iesus for life and saluation : Iohn 6. 40. This is the will of God , that hee that seeth the sonne , and beleeueth in him should haue euerlasting life ; and I will raise him vp at the last day . The third , is our sanctification in soule , and bodie , and spirit : 1. Thess. 4. 3. This is the will of God , euen your sanctification . The fourth , is that euery one that liues in the church of God , beside his generall calling of a Christian , should haue a particular calling to liue in , wherein he must seeke the glorie of God , in the good of others : 1. Cor. 7. 20. Let euery man abide in the same vocation wherein he is called ; and therein walke with God , v. 24. The fi●t part of Gods will , is to subiect our selues vnto the hand of God in all crosses and afflictions whatsoeuer : when the brethren at Cesarea saw Pauls resolution to goe to Ierusalem , notwithstanding the bonds that there remained for him , they said ( as it were expounding this petition ) the wil of the Lord be done , Act. 21. 14. Be done ] According to the Scripture there bee two degrees of doing Gods will ; the first is prescribed in the Gospel , to wit , a sincere endeauour and strife according to all the power of grace that God hath giuen vs , to doe the will of God ; and this especially is here meant . The second is commanded in the Law , and it is a fulfilling of Gods will , doing that which God commandeth in that manner of perfection which he commandeth : but this is not attained vnto in this life : and therefore our desire of God in this petition is , that he would giue vs grace , sincerely to endeauour to doe his whole will here on earth , and to hasten that time and state vnto vs , wherein we shall doe it perfectly as the Law requires . 1. Vse . Wants to be bewailed both in our selues and others . I. This petition teacheth vs to bewaile our naturall disposition whereby we are prone to rebell against the will of God , beeing wholly bent to disobedience in doing that which is euill . II. We must bewaile our naturall hypocrisie , euen that which remaineth in vs after grace receiued : for though we may say these words , yet we can not possibly haue our hearts affected with such a perfect desire after obedience to Gods will , as we ought to haue . III. Though we haue neuer so much grace , yet here we must lament and bewaile our want of obedience in all good duties : for though we giue our selues to doe good things , yet the best of vs all faile in the manner of doing them , as in hearing the word , in receiuing the Sacraments , and praier ; so as we must be humbled for our wants , and confesse that we are vnprofitable seruants , when we haue done all that is commanded vs , Luk. 17. 10. Secondly , we must bewaile the sinnes of others , whereby they disobey the will of God , and so rebell against him ; hereby God is dishonoured , and therfore in zeale of Gods glorie , and loue to our brethren , we must be grieued when others sinne . Thus was Dauid affected , Psal. 119. 136. and Paul , 2. Cor. 12. 21. I feare least when I come vnto you , my God abase me among you , and I shall bewaile many of them that haue sinned alreadie . 2. Use. Graces to be desired . As we must bewaile the wants that hinder the doing of Gods will in our selues and others ; so we must stirre vp our hearts vnto heauenly desires after those graces whereby Gods will may be done . As first , that we may haue grace to denie our selues , our owne wills and affections ; for naturally we are herein vnlike God , and like the deuill : and this must euery one learne that would be Christs disciple , Luke 9. v. 23. Secondly , that God would incline and dispose our hearts towards his holy word , that we may not onely know , but obey Gods reuealed will. This was Dauids vsuall request , Psalm . 119. 27. Make me to vnderstand the way of thy testimonies : and 36. Incline my heart vnto thy testimonies . For how should we doe the will of God , vnlesse we know it ? and how shall we know it , vnlesse our hearts affect the meanes of grace and of obedience . Thirdly , that God would hasten that time and state vnto vs , wherein we shall perfectly doe the will of God , that is our state of glory . Fourthly , that vnder euery crosse which God shall lay vpon vs , wee may possesse our soules with patience , & so subiect our selues to Gods absolute will. Thus Paul prayes in behalfe of the Colossians , that God would strengthen them by the power of his might , vnto all patience & long suffering with ioyfulnesse , Colos. 1. 12. Fiftly , that God would turne the hearts of men from sinne , & bring them euery where to the obedience of his will. 3. Use. Duties to be practised . Because wee must seeke to practise that which we aske in praier , therefore hereby we are also taught to endeauour our selues after these good duties ; First , to prooue what is the good will of God , and acceptable : Rom. 12. 2. We must by often triall of our actions by the word of God , become expert in Gods will ; vse in all things makes perfect , and therefore in all our affaires wee must consult with God , whether the things wee goe about be agreeable to his will. Most men will haue an eie to the lawes of the land in their ciuill affaires , as in buying and selling ; and why should we not bee as wife for our soules , in the matters of God ? Doe we not dissemble with God , when wee say with our tongues , Thy will be done , and yet in life and conuersation , haue no regard to square our works thereby ? Secondly , wee must be strict in the matter of sinne , making conscience of euery euill way ; yea , euen of the first motions vnto sinne , that neuer come to consent : for this petition for obedience , respects not only our words and deedes , but our secret thoughts ; for euen they must be brought to obedience to God , 2. Cor. 10. 5. Thirdly , we must seeke to cut off all things that hinder vs from doing Gods will , wee must mortifie and crucifie the lusts of the flesh , and all sinnefull motions of our corrupt hearts ; for these make vs rebells against God in transgressing his will. This is a hard thing to doe , and vnto a naturall man of himselfe altogether impossible , and therefore we must vse spirituall meanes , for the deedes of the flesh must bee mortified by the spirit , Roman . 8. 13. Now the ground of this worke is the death of our Sauiour Christ , applyed by faith to our corrupt heart ; for the old man is crucified with him , ( as the Apostle Paul saith ) that the bodie of sinne might bee destroyed , that henceforth we should not serue sinne , Roman . 6. 6. This therefore must wee doe , if we thinke our selues to haue part in Christ ; wee must perswade our hearts , that when our Sauiour Christ was vpon the crosse in our roome and stead , bearing the punishment of our sinnes , then were wee , in regard of the old man , crucified with him ; the vertue and efficacie whereof , wee shall vndoubtedly finde in our selues , for the mortifying of sinne , when we doe truely beleeue ; for our fellowshippe with Christ , beginnes in his death ; and if we be dead to sinne , how can the motions thereof yet liue and raigne in vs ? When a malefactour is put to death , he ceaseth from his badde courses ; and so , if our corruption be crucified with our Sauiour Christ , it must not raigne in our hearts , to bring forth the fruits of sinne . Let vs therefore meditate on the death of our Sauiour Christ , and apply it to our selues by faith , and consider the vilenesse of our sinnes , in the bitternesse of his passion ; and then no doubt we shall be mooued to striue against euill motions : for if we be Christs , we haue crucified the flesh with the affections and lusts , Gal. 5. 24. Fourthly , we must not liue inordinately , but in that sort which God inioyneth Christians in his word : euery one must haue a double calling ; the generall calling of a Christian , common to all that liue in the Church , concerning the seruice of God , in righteousnesse and holinesse ; and a particular lawfull calling , in some set state of life , tending to the good of the Church , cōmon wealth , or familie , wherin a man must glorifie God in the good of men : this is to liue in order , & he that wanteth both , or one of these , liues inordinately ; for God would haue euery man to abide in that vocation wherein hee hath called him : euery one therefore according to his gift and grace receiued of God , must liue in a lawfull calling , and hee that doth not so , resisteth Gods will. Whereby wee see , that wandring beggers are not to bee suffered in Church or common wealth ; for they liue without any calling , and so transgresse Gods will : yea their course of life is here also condemned , that spend their life in sports and gaming ; for such a life is rebellion against God , who wil be glorified in workes done by vertue of our lawfull calling . Fiftly , it is the will of God , that through manifold afflictions wee should enter into his kingdome ; and therefore when any crosse befalls vs walking in our lawfull callings , wee must endeauour to subiect our selues patiently , to the will of God therein : in prosperitie we are cheerefull and thankfull , but when affliction comes , our nature would repine : O remember , we say in all estates , Thy will be done : and therefore in the most bitter crosses that can befall vs , wee must labour to say with Iob , The Lord giueth , and the Lord taketh away , blessed bee the name of the Lord , Iob. 1. 21. So did the Prophet Dauid , beeing banished his kingdome by his owne sonne , 2. Sam. 15. 26. But if hee thus say , Behold , I haue no delight in thee , beholde , here I am , let him doe to mee , as seemeth good in his eies : and Chapter 16. 10 , 11. when Shemei cursed him , he staied Abisna● from reuenge , vpon consideration of Gods will to haue it so ; saying , Suffer him to curse , for the Lord hath bidden him . In earth as it is in heauen . Hauing spoken of the grace of obedience desired in this petition , we now come to the manner how it must bee performed ; to wit , In earth as it is in heauen : that is , of vs men liuing on earth , as the blessed Angels and glorified Saints doe it in heauen : for a the Angels that excell in strength , doe Gods commandements , in obeying the voice of his word . And because this exposition is generally receiued , I will not stand to prooue it ; this onely we must remember , that here wee pray not to performe obedience equall in measure and degree , to the obedience of the Saints & Angels in heauen , but such as is like vnto it ; for this note of comparison here imports a likenesse and resemblance , and not equalitie . Now this likenesse here stands in 4. things ; First , in cheerefulnesse & willingnesse , for the holy angels obey the commandement of God freely , and readily , without murmuring or constraint : for this cause they are said to come and stand before God , Iob. 1. 6. and to behold his face , Matth. 18. 10. to expresse their voluntarie seruice vnto God : and so should Gods children obey God , as Paul speaketh of b Philemons beneficence , it must not be as it were of necessitie , but willingly . As in the case of Almes-giuing , c God loues a cheerefull giuer , so in all obedience , he likes a cheerefull doing ; and therefore hee saith , d if there be first a willing minde , it is accepted according to that a man hath . In this regard , Peter besought the Elders , e to feed the flocke of God , depending on them , and to care for it ; not by constraint , but willingly ; not for filthy lucre , but of a readie minde : and the Apostle Paul saith , If I doe it willingly , I haue a reward . This vertue the Prophet Dauid expressed notably , Psalm . 40. 6 , 7 , 8 , when God as it were bored newe eares in his soule , then he said , L●● I come , I desired to doe thy will. Secondly , in Prioritie , for the Angels preferre to doe the will of God , before all other things ; and therefore they are said to stand in his presence continually , as it were waiting vpon his pleasure : and the like affection for obedience vnto God , must be in all his children . This g Abraham notably testifies , when at Gods command he would haue killed Isaac ; testifying thereby , that he preferred obedience vnto God , before the deerest thing in the world : this also wee may see in Dauid , Psalm . 119. 14. I haue had as great delight in the way of thy testimonies , as in all riches : and verse 127. I loue thy commandements aboue golde , yea aboue much fine gold : and in our Sauiour Christ , who said , when he was wearie and hungrie , My meate is to doe the will of him that sent me , and to finish h●● worke , Iohn , 4. 34. Thirdly , in speede , and quickenesse ; for the Angels doe Gods will without all delaie or slackenesse , which the Scripture signifies by their wings and flying , which it ascribeth vnto them : and the like alacritie should Gods children shew in their obedience vnto God , Psal. 119. 60. I made hast and delaied not to keepe thy commandements . Fourthly , in faithfulnesse ; the Angels doe not Gods will by halues or peace-meale , but throughly and perfectly , wherein soeuer God imployeth them ; and so should wee bee faithfull in doing Gods will , endeauouring to yeeld sincere obedience , not to some , but to all Gods commandements which concerne vs , Psalme 119. 6. I shall not bee confounded when I haue respect vnto all thy commandements . 2. Kings 23. 25. King Iosias turned to the Lord , with all his soule , with all his heart , and with all his might , according to all the law of Moses : an example to be followed of all Gods children , that so they may be like to the blessed Angels . The 1. Use. Wants to be bewailed . First , this patterne of Angelicall obedience here propounded for our imitation , must teach vs to acknowledge and bewaile the naturall hardnesse , deadnesse , and vntowardnesse of our hearts , in yeelding obedience vnto the will of God : if wee feele not this dull and vntoward heart , we may suspect our selues of the want of grace , for euery gratious heart feeles it , more or lesse , and bewailes it vnto God : and so must we doe , if we say in truth , Thy will be done , in earth as it is in heauen . Secondly , wee must here also bewaile the want of sinceritie and faithfulnesse in doing Gods will : our maymed and halte obedience , shewes how farre we come short of this Angelical example : many content themselues with the outward seruice of the bodie , and neuer regard the inward worship of the heart ; and others haue respect to outward duties of pietie , that concerne God , but for vprightnes and mercy towards men , they little regard : this the Angels doe not . 2. Use. Graces to be desired . Hereby also we must learne to pray for the spirit of freedome , whereby we may be deliuered from the bondage of corruption , and so may the more freely , and cheerefully , and heartily endeauour to doe Gods will : Psal. 51. 12. Restore to me the ioy of thy saluation , and stablish me by thy free spirit : the holy Ghost is therefore called the free spirit , because it giues liberty from the bondage of sinne , and makes the heart free , and forward , and cheerefull in Gods seruice : for where the spirit of the Lord is , there is libertie . 2. Cor. 3. 17. 3. Vse . Duties to be practised . Because we must practise the good things we pray for , therefore here we are taught to frame our liues to an holy Imitation of the blessed Angels . Though we cannot attaine to the measure of their obedience , yet we must endeauour after their manner of obedience , in readinesse , &c. and so by following them beginne our heauen in this world . This will not stand with their humour who account zeale in religion , affected precisenesse : but such as call God father in sinceritie , must set before them the obedience of the holy Angels , as a patterne for their imitation . Now in them we may obscrue these things for vs to follow . First , they desired before Christs incarnation , to looke into the mysterie of our redemption wrought by Christ , 1. Pet. 1. 12. although it concerne them not as it doth vs : for they neuer fell , and they are established by another grace then of redemption : now herein we must follow the Angels , or ( if it were possible ) goe beyond them , for Christ took not the Angels , but the seede of Abraham : his redemption concernes vs , and therefore we much more must be diligent searchers out of this mysterie in the Gospel . Secondly , the Angels are maintainers of true religion , and of the worship of God : for the law was giuen by Angels , Gal. 3. 19. The most of Daniels visions were shewed by an Angel ; and so was the reuelation vnto Iohn , Reuel . 1. 1. the Angels brought the Apostles out of prison to preach the Gospel a sundrie times . They are enemies to Idolatrie ; for , Apoc. 19. 10. when Iohn would haue worshipped the Angel , he forbad him , saying , See thou doe it not , worship God : herein also we must be followers of Angels , by furthering the Gospel and true worship of God to the vttermost of our power ; by hindering all Idolatrie , and shewing our selues enemies to all the enemies of God and of his truth . Thirdly , the Angels were alwaies seruiceable vnto Christ ; they brought the tidings of his birth to the shepheards , Luk. 2. 9 , 10. they ministred vnto him in his temptation , Mat. 4. 11. in his Agonie , Luk. 22. 43. in his resurrection , Math. 28. 2. and ascension , Act. 1. 10. & so should we performe vnto Christ all the seruice we can . Fourthly , they spend their time in praising and lawding the name of God : and so should we labour to haue our hearts inlarged for his glorie , and our mouthes filled with his praises . Fiftly , they be seruiceable for our good , if we be Gods children , though they be farre better then we are ; Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of saluation . Psal. 91. 12. They are as nurces to beare Gods children in their hands : Psal. 34. 7. The Angel of the Lord pitcheth round about them that feare him : And all this they doe vnto vs of loue , as though it were not inioyned them : So we after their example must imploy our selues in soule and bodie , calling , credit , and all we haue for the good of men . Sixtly , the Angels are ioyfull when sinners are humbled and conuerted from sinne vnto God : Luk. 15. 10. and they are grieued when men by sinne dishonour God. And the like affections should be in vs , we should mourne for all sinne in our selues and others , whereby God is dishonoured ; and haue our hearts to leape for ioy , when sinners repent and turne vnto God. In the world to come we shall be like the Angels of heauen in glorie , Math. 22. 30. let vs therefore here testifie this hope by beginning our heauen vpon earth , in becomming like to the Angels , though not in glorie yet in obedience . Here lastly obserue , what honour we are to giue to the Angels of heauen , namely the honour of Imitation , becomming like vnto them in obedience , and treading in the steps of their vertues : but for the honour of inuocation , that is due to God alone , and we must not giue it to Angels : damnable therefore is the doctrine and practise of the Church of Rome , who pray vnto the Angels , and giue vnto them the honour of God in religious worship . vers . 11. Giue vs this day our daily bread . The coherence . Hitherto we haue handled the petitions that concerne Gods golrie ; now we come to the petitions that concerne our selues , as the word Us , doth plainly shew , in these three which follow : and they depend vpon the former , as an explication of the manner of our obedience ; for there we asked grace to doe Gods will ; and here we pray for those blessings and mercies wherein we may expresse our obedience ; for we doe Gods will , when we depend vpon his prouidence for the blessings of this life ; when we relie vpon his mercie , for the pardon of our sinnes , and trust in his power for strength against temptation and deliuerance from euill . Now then to come particularly to this fourth petition ; hauing in the former craued grace to doe Gods will in our particular callings , here we pray for such sufficiencie of all temporall blessings , whereby we may glorifie God therein . In the handling of this petition , sixe points are to be considered : 1. what we aske ; Bread : 2. what bread we aske , daily bread : 3. whose bread , ours : 4. for what time , this day : 5. to whome , to vs : 6. whence we would haue it : by gift from God , giue vs. For the first : The thing we aske is Bread. But what is meant by Bread , is not agreed vpon : some expound it spiritually of Christs bodie and blood , the foode of the soule in the word and Sacraments . But the vnfitnesse of this exposition we shall see by the weakenesse of their reasons alleadged for it . First , they say , it is not meete that in so heauenly a praier , we should aske so base a thing as materiall bread of our heauenly father . Ans. If God command vs to aske him bread , and to depende vpon him for it , wee must not iudge basely of it : nowe in this chapter God commands vs to depend vpon him for foode to eate : yea , 1. Pet. 5. 7. we must cast all our care on him : and Iacobs practise in praying for bread to eate , Gen. 28. 20. and Agurs praying for a competencie in outward things , Prov. 30. 8. declare plainely the lawfulnesse thereof . Secondly ( they say ) we must first seeke Gods kingdome and his righteousnesse , and then all these things shall be cast vpon vs , v. 33. Ans. Distrustfull and distracting care is there onely forbidden , but a moderate care is there allowed , and therefore praier for them is vndoubtedly lawfull . The second opinion touching Bread is of the Papists , to wit , that here we aske not onely all necessarie sustenance for the bodie , but much more all spirituall foode , namely , the blessed Sacrament , which is Christ the bread of life . But neither is this so fit : for first , we praied for spirituall things directly in the second petition . Secondly , sacramentall bread cannot here be meant , because it was not ordained when Christ taught his Disciples this praier . Thirdly , their exposition is against their owne practise : for if by bread , were meant Christ in the Sacrament , then the people should be fed therewith euery day , which they barre them frō . The third opinion is , that by bread is meant corporall food and blessings necessarie to temporall life onely : and this I take to be the truth for these reasons , which also make against the former expositions . First , S. Luke , the best interpreter of our Sauiour Christ , expounds the words , of bread that serues for the day : that is , for euery day , Luk. 11. 3. and therefore it must needes be bodily : for spirituall food once truly receiued , serues not for a day , but for euer , Ioh. 4. 14. Secondly , this is a perfect platforme of praier , and therefore must containe petition for temporall blessings , els it were not perfect : now we cannot comprehend our requests for temporall blessings vnder any other petition but this onely , and therefore Christ here propoundeth them . Now properly , bread imports that sustenance made of graine which is fit and conuenient for mans bodily nourishment , such as Melchisedek brought out to Abraham and his companie , with wine for their refreshing , Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water . But more generally it is taken for all kinde of foode whatsoeuer , whereby life is preserued : in which sense goates milke is called bread , Prov. 27. 27. and the fruit of trees , Ier. 11. 19. and all things that passe too and fro in trafficke , Prov. 31. 14. Now in this place it must be taken in a generall sense , not onely for bread , but for all other necessarie foode , and for raiment also , with health , peace , libertie ; and all other things that are meete and needfull for the good outward estate of man , of family , or common wealth . The vses . 1. In that Christ bids vs pray for bread and not for dainties ; hereby he would teach vs to beware of couetousnes , the common sinne of our nature whereby we are discontent with our estate , & murmure with the Israelites , if we haue no more but Manna : but we must striue against this corruption , and say with Dauid , Lord , incline my heart vnto thy testimonies , and not vnto couetousnes , Psal. 119. 36. Secondly , we must hereby also learne to practise sobrietie and moderation in diet , apparell , and all other things appertaining to this life , vsing them so as we may be the fitter for our callings , and the seruice of God , and so bettered thereby and not made worse . Thirdly , this must teach vs contentation with that place and state of li●e , and measure of wealth which God giues vs : for we must aske bread onely , that is , things necessarie , and therefore if God giue vs things necessarie we must be therewith content : and our corrupt mind must not be iudge herein , but what God bestowes vpon our sober vse of lawfull means within our calling , that must we iudge to be our portion : 1. Tim. 6. 8. If we haue food and raiment , let vs therewith be content . This was Pauls practise , I can be abased , & I can abound : euery where in all things I am instructed both to be full and to be hungrie , to abound and to haue want . The Israelites in the wildernes were not content with Manna , but would needes haue flesh to eate , and God gaue them their desire , but while the flesh was in their mouthes , his wrath fell vpon them : therefore let vs lust after no more then God giues vpon our sober vse of lawfull meanes , least in seeking more , we draw Gods curse vpon vs. But , alas , few are content with their estate , the yeoman wil be like the gentleman in attire and diet ; and the gentleman like the noble man ; and hence comes vsurie , oppression , iniustice , and much vngodlines ; hence it comes that Gods iudgement in dearth is increased vpon the poore , because men make no conscience of the meanes , so they may benefite and inrich themselues , and get aloft : but beware of Gods curse with thine aduancement ; vnlesse God change thine estate , rest contented with that which is present , and be thankefull for it : for better is a little with the feare of God , then great treasure and trouble therewith , Prov. 15. 16. now what trouble like the wrath of God , and therefore be content with that which God sendeth in the vse of lawfull meanes . Fourthly , must we aske of God euery bit of bread we eate ? then away with all chance and fortune , and let vs learne to acknowledge Gods prouidence in all things . Fiftly , must Gods children aske of God their daily foode and receiue it as a gift of mercie from the hand of their father ? then away with merit by mans works , for if bread be of mercie , life euerlasting cannot be of merit on mans part . Lastly , this petition ministreth vnto vs a notable ground of contentation against distrustfull care , for that which Christ bids vs aske , God vndoubtedly will giue , because it is according to his will : and therefore the child of God may assure himselfe of things sufficient for this life , in the sober vse of lawfull meanes ; and looke if temporall blessings faile , for a good supplie in spirituall graces . Here a question may be asked , seeing we aske of God but breade onely , that is , things necessarie for this life , whether may we vse the creatures of God for our delight ? Answ. We may vse the outward blessings of God for our honest delight , Eccles. 5. 17. Behold what I haue seene good , that it is comely , to eat and to drinke and to take pleasure in all his labour wherein man trauelleth vnder the sunne : yet three caueats must be remembred , lest we abuse our libertie in this delight : I. we must see God to giue vs not onely things necessarie , but for delight : II. in our delight and pleasure we must so moderate our affections , that they be not taken vp with these earthly things , nor hereby withdrawen or hindred from thinges heauenly and spirituall : III. Our principall ioy must be in spirituall foode , euen in Christ crucified , and in our true communion with him in his body and blood : all our delight must stoope to this , and out of Christ we must count nothing ioyous . II. Point . What bread : daily bread . The word in the orginall signifieth bread put to our substances day by day ; that is , such bread as serues to preserue health and life from day to day : this Agur calls bread or foode conuenient for him , Prov. 30. 8. The vse . In this second point we learne two things . First , that it is lawfull to aske temporall blessings at the hands of God , for he is our mercifull father and bids vs so to doe ; which serueth to confirme the former exposition of this article . Secondly , that we ought to haue a moderate care to preserue our bodily life and health , in the diligent vse of all lawfull meanes ; for what we pray for we must endeuour to doe . The sixth commandement saith , Thou shalt not kill ; wherein the Lord inioyneth vs by all good meanes to preserue our owne and our neighbours life . And this we must doe for two causes especially : first , that we may doe all the good we can to that Church , Commonwealth , and family whereof we are members : secondly , that we may haue a sufficient time to prepare our selues for heauen : for death will come , and the day of iudgement ; and after death there is no wisdome , nor counsell , worke , nor inuention : therefore now must we prepare our selues for God , that we may be readie to receiue him at his comming ; and he that is prepared for the Lord hath liued well and long enough , but without this our life is spent in vaine . III. Point . Whose bread doe we pray for , our owne , not other mens . But how doth bread or any other temporall blessing become ours ? Ans. First , when we haue true right thereto before God : secondly , when we haue lawfull possession thereof before men . Our right before God is needefull , for we lost all in Adam , and haue recouerie of our right in the creatures onely in Christ Iesus , when by saith we become his members : 1. Cor. 3. 22. All things are yours , & you are Christs . And yet for all this , the child of God may not vse all things as his owne though he haue right thereto in Christ , vnlesse by Gods prouidence he haue also lawfull right thereto or possession thereof before men , as by lawfull gift , purchase , labour , or such like . Indeede right in Christ is the chiefe title , but yet right before men is also necessarie : for Christian libertie doth not abolish good orders in ciuill estates , but establish them rather : Christ is no enemie to Cesar ; and therefore the Scripture inioynes euery man to eate his owne bread , 2. Thess. 3. 12. that is , such whereto he hath right in Christ by faith , and also inioyeth by Gods prouidence in some honest meanes alowed of men ; for by good orders established among men , we are put into possession of those things whereto we haue right in Christ. The vse . I. Here we learne to receiue our bread from God , or any other temporall blessing we enioy as a fruit of Christs passion ; and indeede Christ crucified is the foundation of euery good gift and blessing of God. As for infidells and wicked men who possesse and vse many temporall blessings , it must be graunted that they haue right thereto before men ; but yet hauing no part in Christ crucified , they want the true foundation , and so are no better then vsurpers before God , for which one day they must be called to reckoning . If this point were learned , men would shew more conscience in getting , and more reuerence and thankfulnesse in vsing Gods temporall blessings , then vsually they doe : there would be lesse riot and excesse in diet & attire , and lesse abuse of all Gods creatures : for the meditation of this price of our restitution , would restraine vs from dishonouring God in any of his blessings . II. This petition for our owne bread , teacheth vs that euery one should haue a lawfull calling , and therein so imploy himselfe that he may eate his owne bread , 2. Thess. 3. 12. No man ought to liue out of a lawfull calling , nor yet idlely therein ; the master must banish idlenesse out of his family ; and the magistrate out of the commonwealth : vagrant persons ought not to be tolerated , for such eate not their owne bread . III. Here is condemned all fraud , iniustice , and crueltie , in the getting of temporall blessings , for we pray for our owne bread ; but that which is so gotten , is not our owne , but others : neither will the gamesters gaine , nor that which is got by lotterie , stand with this petition : for this is not to labour the thing that good is , as the Apostle requireth , Eph. 4. 28. neither are they sanctified meanes of getting . Quest. If this bread be our owne , what neede we to aske it ? Ans. We aske it for good causes though it be our owne : for in bread there be two things ; the substance of bread , and the blessing of God therein , which in Scripture is called a the staffe of bread , which is that vertue and power therein , whereby it nourisheth : for herein it fareth with bread , as it doth with an old man , take away his staffe and he cannot stand but falleth ; so take away Gods blessing from bread , and it becomes vnprofitable , and nourisheth not . Now because we may haue the substance of bread , and yet want the blessing vpon it ; we may haue our garners full , and yet be poore : we b may eate , and not be satisfied ; fill our bellies , and yet be hungrie , therefore we pray to God for bread ; that so we may haue not onely the substance , but the blessing of God therewithall : for which cause Princes must as well make this petition as the poorest beggers . IV. Point . For what time doe we aske bread : not for a moneth or a yeare , but for this day , or as Luke hath it , according to the day , Luk. 11. 3. that is , meete and conuenient for this present day . The vse . In this circumstance of time , we are taught ; first , to bewaile our distrustfulnes in Gods prouidence for temporall blessings , as foode , raiment , &c. Secondly , to acknowledge Gods particular prouidence vpon vs from day to day , whereon we must depend and cast our selues continually for all things needefull , though wee see no reason thereof . Thus did Abraham , when he was about to sacrifice his sonne ; for when Isaac asked , where is the sacrifice ? Abraham answered ; my sonne , God will prouide , Gen. 22. 8. and so hee did , vers . 13. whereupon Abraham in memorie of this singular worke of Gods prouidence , called the name of the place , Iehovah ijreh , God will prouide , v. 14. A most worthie president for euery man in the way of obedience , to depend vpon Gods prouidence for all things needefull , endeauouring to see his disposing hand in all things that fall out good or bad . Thirdly , to moderate our care in seeking for the blessings of this life : we must haue care to prouide things honest and necessarie ; and for this ende must exercise our selues in the vse of lawfull meanes , otherwise we shall tempt God ; but yet our care must be so moderate , that we still depend vpon our heauenly fathers care and prouidence for vs , who biddes vs aske him bread for euery day : and thus we shall haue enough , when as distrustfull and immoderate care shall helpe vs nothing . When the c Israelites liued by Manna , which God gaue them from heauen , they were commaunded to gather but for one day , and to reserue none of it till the morrowe ; whereby God would teach them to depende vpon his daily prouidence : which while they did , they had sufficient , and that which was good ; but when through couetousnesse they would needes gather more then for the day , and so reserued of it till the morning , Gods curse light vpon it ; d for it was full of wormes and stanke : and afterwarde when they beganne to dislike Manna , and were not content with his prouidence , but e lusted after flesh , he gaue them their desire , but withall his wrath fell vpon them while the flesh was betweene their teeth before it was chewed , v. 33. and so it will be with vs if we distrust in God : but if we learne and practise this dependance on Gods particular prouidence , we shall haue experience of his goodnesse , though ordinarie meanes faile , either by supplie , as 1. king . 17. 6. or by patience to beare the want . Fourthly , here we haue a good ground of that holy practise of Gods children in sanctifying their meate and drinke by praier and thankesgiuing : for here we are taught to pray for temporall blessings , and therfore when we haue them and vse them , we should glorifie God by praier and thanksgiuing for his blessing vpon them : the reason hereof is great : for first , hereby we are distinguished from bruit beasts , who liue vpon Gods blessings , but yet cannot praise him as man may doe : secondly , hereby we testifie our right and interest into Gods creatures by Iesus Christ , which we lost in Adam , for true praier is a fruit of faith , and by faith we are made partakers of Christ Iesus : thirdly , such is our corruption by nature , that we are prone to abuse all Gods blessings , and therefore we must pray for grace to vse them moderately and thankefully . Fiftly , here we may learne how to frame our daily praiers to God , for this circumstance of time must be referred to euery petition ; and therefore this must be our practise , euery day to pray for grace to glorifie Gods name , to yeelde obedience to his will , to haue our sinnes forgiuen , and so for the rest . V. Point . For whome doe we aske bread ; not for our selues alone but for our brethren ; Giue vs : which serues to teach vs brotherly loue , which seeketh not her owne things onely , but is bountifull towards others seeking their good also . And indeede here we are but stewards of Gods temporall blessings , and therefore may not imploy them as we will , but for his glorie who is our absolute Lord : now his direction is to this effect ; that first , we should glorifie God with our temporall goods , imploying them for the maintenance of his worship and of true religion . Secondly , that we should imploy them for the common good , in the releefe of the poore , and other necessarie duties for the common-wealth . Thirdly , that we should prouide for our owne , especially them of our family , that we may liue in peace and quietnes , and so the better prepare our selues for the life to come . VI. Point . From whom must we looke to receiue our bread ; namely from God ; for we say vnto him that is our father in Christ , Giue vs : which teacheth vs , that though we be his children , and so haue right to temporall blessings , yet whatsoeuer wee haue , we must know it comes from God , and must receiue and vse it as from his hand . And this we shall doe if we sanctifie the creatures of God vnto our temporall vse : for euery creature of God is good if it be sanctified in his vse . Now the creature is sanctified not as man is , when the spirit of God worketh in him , abolishing corruption and renuing grace ; nor yet as the elements in the sacraments are sanctified , which are set apart by God to an holy and spirituall vse , to be seales and pledges of grace ; but when it is made fit to our temporall ciuill vse , which is done by the word and prayer , 1. Tim. 4. 4. Where , by the word is meant ; first , the word of creation , whereby God in the beginning fitted the creature for mans vse , and gaue him power and soueraigntie ouer it : secondly , the word of restitution , whereby after the fall and after the flood he graunted vnto man the vse of his creatures , Gen. 9. 3. thirdly , the word of the Gospel concerning our Christian libertie wherein he hath inlarged our vse in the creatures of God , Act. 10. 15. And by prayer , we desire God to giue his power vnto the creatures , and his blessing vpon them to serue for our good and comfort ; as also to giue vs grace to receiue them as from his hand , and to vse them to his glorie . If we could learne and practise this dutie , we should haue more comfort in the creatures then yet we haue ; yea it would restraine vs from fraud , oppression , crueltie , and from pride and vanitie in getting and vsing all Gods blessings : for if we were perswaded that all temporall blessings came from his hand , how durst we sinne against him either in getting or vsing of them ? Secondly , in that after our labour and diligence in our callings we must still pray to God to giue vs bread , we must learne to obserue that order of causes which God hath set in the producing of all temporall blessings for his life : for not onely foode and rayment , but our labour and diligence thereabout are secondarie causes , depending vpon the blessing of God , which is the first cause of all , disposing and ordering all things vnto goodnesse : for it comes from God that meate doth feede vs , and cloathes doe keepe vs warme . If he say vnto stones , become bread , they shall feede vs , Matth. 4. 4. yea , in the want of bread he can preserue strength for many daies , Exod. 34. 8. and 1. king . 19. 8. yea , if he speake the word , poyson shall become bread and nourish vs : but without his blessing nothing can doe vs good : Psal. 127. 1 , 2. Except the Lord build the house , they labour in vaine that build it : wee therefore must learne to relie vpon Gods prouidence for a blessing on all our labour and studie , and waite for his blessing in all the meanes we vse for our good and comfort , for he is our life , our health , and preseruation . vers . 12. And forgiue vs our debts , as we forgiue our debters . I. The Coherence . Christ hauing taught vs in the former petition to pray for temporall blessings , and for grace to relie vpon Gods prouident dispensation for the things of this life , doth in this petition and the next , direct vs to aske spirituall blessings for our selues , to wit , remission of our sinnes , and strength against temptation : and the reason of this order is this ; Christ makes the former petition a steppe vnto these : for a man must rest vpon Gods prouidence for the preseruation of his bodie , that will relie vpon his mercie for the saluation of his soule : he that can not be perswaded that God will giue him bread , will hardly be resolued that hee will forgiue him his sinnes . Where , first we may note what is the faith of worldlings : they doe not trust in God for foode , raiment , and other temporal blessings ; how then can we say that their faith is sound for eternall mercies ? Isa. 28. 16. He that beleeueth will not make hast , but will stay Gods leasure , waiting for his blessings whereof he stands in neede : But is this the practise of the world ? no verily ; for let a crosse come , and men will not sticke to vse vnlawfull meanes for their deliuerance : and so they deale , when hope of gaine is offered , making little conscience of fraud , lying , oppression , &c. and so making hast to be rich , they ouerrunne the prouident hand of God , that would lead them by ordinarie lawfull meanes . Secondly , hence we learne how to enioy and vse all temporall blessings , foode , raiment , & such like ; namely , as helps and meanes to draw vs towards Gods mercie in Christ. Thus did Iacob , Gen. 28. 20. 21. . If God will be with me , and giue me bread to eate and clothes to put on , — then shall the Lord be my God : Ioh. 6. 27. Christ bids those whome he had fed miraculously , when they sought him afterward for outward things , that they should not labour for that foode which perisheth resting therein , but for that which endureth vnto euerlasting life ; leading them from bodily care and labour , to that which is heauenly and spirituall . To come to the petition , wherein we will handle , first the necessitie of it ; then the meaning ; and lastly the vses . For the first : This petition may seeme to be needlesse ; for they that make it are Gods children , who haue all their sinnes forgiuen them , both past , present , and to come . Ans. This indeed must be the daiely petition of all Gods children in this world , and the necessitie of it is great ; for howsoeuer in the purpose of God all sinnes are pardoned to true beleeuers ; yea , all sinnes past repented of , are so forgiuen , that they shall neuer be againe imputed : yet sinnes present , and to come , are not actually pardoned , till they be repented of . This experience teacheth , for who can feele the assurance of mercie for any sinne committed , before he haue repented of it ? and though true repentance once had set vs for euer in Gods fauour , yet it must bee daiely renued for our daiely falls , or els we cannot know it to be true . Hence it is , that Paul intreats the Saints of God in Corinth ( though they had truely repented at their conuersion ) to bee reconciled vnto God , 2. Corinth . 5. 20. meaning , by renuing their repentance . And Dauid was the true childe of God , yet beeing left vnto himselfe , hee fell into two grieuous sinnes , wherein he lay almost a whole yeare without repentance ; during all which time , he had not pardon of them actually ; for Nathan rebuked him to bring him to repentance , and vpon his confession , pronounced them pardoned : yea , and Dauid himselfe afterward , for the fuller assurance of mercie to his soule , most earnestly intreated pardon hereof at the hands of Gods , Psal. 51. So that this petition is most necessarie , as well for actuall pardon of sinnes present , as for the more ful assurance of sinnes past . The meaning . This petition is propounded in the forme of a comparison , which naturally standeth thus ; As wee forgiue our debters , so forgiue thou to vs our debts : and it hath two parts , a request for pardon , and a reason thereof . Our request for pardon is this ; Forgiue vs our debts . In the word debt is a figuratiue kinde of speech , taken from bargaining , wherein God is resembled to the Creditour , Man is the debter : the Law is the bond or obligation ; and sinne is that debt of ours , for which we stand bound to God by the law : this appeares by this , that in the Euangelists the word sinne and debt are vsed promiscuously ; as Luk. 11. 4. compared with this of Matthew , and Luke 13. 4. Now sin makes vs debters vnto God , not for that we owe it vnto him , for we are bound by the law to yeeld the contrarie obedience ; but because vpon default of obedience vnto God whereto wee are bound by the law , we are bound for our sins vnto punishment , which is as it were a second debt . Euen as a man that is bound in an obligation to another , through default of performing the condition thereof , is bound to paie both the principall and the forfeiture : the punishment of sinne which is eternall death , being that forfeiture whereto we stand bound before God , for want of obedience which is as it were the principall . The consideration of this resemblance for which sinne is called a debt , serues to direct vs in some points of religion : as first it confutes their opinion , who hold that our whole iustification consists in the remission of sinnes , and that the same is wrought by the shedding of Christs blood alone : for we owe to God a double debt , first obedience , and for default thereof we stand bound to punishment : these two debts are different and distinct one from an other , and they must both be paid , and Gods iustice satisfied either by our selues or by a furetie , before we can be accepted as righteous vnto life . Now we our selues can discharge neither ; therefore Christ our suretie must doe both : and so he hath : for our second debt of sinne whereby we stand bound to punishment , Christ discharged by his death and passion , wherein he made his soule a sacrifice for sinne : and our debt of obedience in perfect loue to God and man , he also paid to God in fulfilling the law for vs : whereupon it is true , c that the righteousnes of the law is fulfilled in thē which walke not after the flesh , but after the spirit . But ( say they ) the Scripture euery where ascribes our whole redemption and iustification to Christs blood-shedding , and to his death and passion . Ans. Christs blood-shedding must be considered two waies : first , as a part of his passion whereby we are discharged from punishment : secondly , as a part of his obedience , wherein he testified singular loue both to God his father , and vnto mankind : for in suffering he obeied , and in obeying he suffered : now because his bloodshedding is a part of both , therefore is our whole redemption ascribed thereunto , not excluding , but including his actuall obedience therein , it beeing a part thereof . Secondly , debt in this place betokening sinne as it binds vnto punishment , sheweth plainly that sinne and punishment goe alwaies together : and therefore the Popish doctrine is false and erroneous which parteth them asunder , by making some sinnes veniall , not deseruing the punishment of death , which is the wages of sinne . Forgiue vs ] This forgiuenesse here asked is a free and full discharge from sinne and the punishment thereof , without any satisfaction on our part : and this God doth , when he is content for Christs sake , not to impute sinne vnto vs , but to account it as not committed , and the punishment thereof as not due vnto vs ; beeing fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion . This forgiuenesse Hezekias expressed when he saide to God , d Thou hast cast all our sinnes behinde thy backe : and Michah , saying , e He will subdue our iniquities , and cast all our sinnes into the bottome of the sea . So that our request to God is this , that whereas our sinnes binde vs vnto punishment , the Lord would be pleased for his Sonnes sake , freely to remit all our sinnes , and neuer to impute them vnto vs , and to be fully contented with the suffering of Christ , that the punishment of our sinnes be neuer laide vpon vs. Quest. But of what sinnes doe we here aske pardon ? Ans. Both of sinnes past and present : for howsoeuer the child of God hath his sinnes past fully pardoned at once on Gods part , vpon his true repentance ; yet he is not able so to receiue pardon as God giues it , but must receiue it by little and little , and as it were droppe by droppe : this we may see in Dauid , who had the pardon of his sinne pronounced by f Nathan the Prophet ; and yet after that he penned the 51. Psalme , wherein he begges mercie and forgiuenes most earnestly for that sinne which God had alreadie pardoned , aiming no doubt at a more full and comfortable assurance of Gods pardon in his owne heart : for this cause also in his olde age he praies for the pardon of the sinnes of his youth , Psal. 25. 7. Againe , here we pray for the pardon of sinnes present , both that they may be actually forgiuen ; and also that our hearts and consciences may be setled in the assurance thereof . The vses . First , by this petition , we are taught to bewayle our carnall securitie ; for naturally we goe on from day to day , in following the pleasures and profits of this world , and neuer thinke of our debt to God by sinne , till the euill day of death or distresse approach vnto vs ; like to desperate bankrupts that neuer regard their debt , till the sergeant be vpon their backe . This is that sinne which Christ foretold should raigne in the latter daies , Math. 24. 39. and I appeale to the conscience in the veiw of all estates and conditions , whether it be not so : for though iniquitie doe abound , yet no man saith , what haue I done ? Ier. 8. 6. yea , this is the sinne of many professors , for the nature of man is prone to incroach vpon Gods favour . But we must know that this securitie cannot stand with this petition , for here we are taught to call to mind our sinnes , euery day praying for the pardon of them . Secondly , here we see whereon we must relie and setle our hearts in all estates , in affliction , temptation , and death it selfe ; namely on the meere mercie of God in Christ , by faith in his blood for the pardon of our sinnes : Looke to the prayers of all the Saints of God in Scriptures , and we shall finde that they made this their rocke , and ankor of stay in all distresse . Dan. 9. 18 , 19. O Lord , heare and behold , — not for our owne righteousnesse , but for thy great tender mercies : deferre not , for thy owne sake , oh my God. This we must obserue to arme vs against the damnable doctrine of the Church of Rome , for they will graunt that in his first conuersion a man must relie onely on Gods mercie in Christs blood ; but after a man is made the childe of God ; he may rest vpon his owne good merits , so it be in modestie and sobrietie . But this is the right way to hell , flat against this petition : for how can wee dreame of any merit , when as we must euery day aske mercie and forgiuenesse : for to aske mercie and to plead merite , are contraries : now by our daily sinnes we adde debt to debt , and so must still plead mercie and not merit , euen after we are conuerted and sanctified ; euer praising God that hath deliuered vs from the slauish bondage of that proud Synagogue . Thirdly , here we see what we must doe in respect of our daily sinnes whereunto we fall ; we must not lie in them , but renue our-estate by true humiliation and repentance . Also if thou be crossed in the things of this world , the way of comfort and deliuerance is to be learned here : for as thou doest daily aske bread , so thou must aske forgiuenesse for thy sinnes , and when they are pardoned thou hast title and interest to al Gods blessings . Now this daily humiliation stands in three things : 1. in examination of our selues for our debt vnto God by sinne : 2. in confessing our debt vnto our creditour , yeilding our selues into his hands : 3. in humbling our selues vnto him , crauing pardon and remission earnestly for Christs sake , as for life and death : herein the children of God are presidents vnto vs : Psal. 32. 5 , 6. Dauid in great distresse found no release while he held his tongue , but when he humbled himselfe and confessed against himselfe , then he found mercie and ease : whereupon he professeth that he will be a patterne to euery godly man for their behauiour in the time of distresse . Fourthly , here we haue a notable remedie against desparie , wherewith the deuill assaults many a child of God , when through infirmitie they fall into some grieuous sinne , or commit the same sinne often , which greatly wounds the conscience : for here Christ bids vs aske forgiuenesse of our daily sinnes whatsoeuer they be , or how often so euer cōmitted . And no doubt , he that bids vs forgiue our brethren that sinne against vs , though it were a seauen times in a day , if they seeke it at our hands , will much more forgiue vs. This must not embolden any to sinne presumptuously , for the Lord hath saide , He will not be mercifull vnto that man , Deut. 29. 19. but if any fall through infirmitie , hereon he hath to stay himselfe from despaire . Fiftly , hereby we see that no man possibly can fulfill the law , for the Apostles themselues were commanded to aske pardon of sinne euery day ; whereby it is plaine they could neuer fulfill the law , and therefore much lesse can any other . Sixtly , that which we pray for we must in all godly manner endeauour after . And therefore as we pray for pardon of sinne euery day , so must we daily vse the meanes wherein God giues assurance of remission to his children ; as heare the word , receiue the Sacraments , and pray vnto God publikely and priuately ; endeauouring to resist all temptations , and to glorifie God by newe obedience : for it is grosse hypocrisie to aske the pardon of sinne , and still to liue in the practise of it . Lastly , here we see we must pray not only for the pardon of our own sinnes , but of our brethrens also : Forgiue vs ; whereby Christ would teach vs , to be carefull of the saluation of our brethren and neighbours ; the good estate of their soules should be deare and pretious vnto vs : and if this were so , happie would it be with the Church of God ; but , alas , men are so farre from care of the saluation of their neighbours , that men of the same family are carelesse of one an others soules ; masters regard not their seruants , nor parents their children : indeede they will prouide for their bodies and outward state , but for their soules they haue no care : wherein they bewray themselues to be cruell and mercilesse , hauing more care of their hogges and bruit beasts then of their children and seruants : for when their hogges haue all needefull prouision , their children and seruants soules shall want instruction . As we also forgiue our debters . ] These words are here propounded as a condition of the former petition ; and they include a reason thereof , as Luk. 11. 4. Forgiue vs our sinnes , FOR euen we forgiue euery man that is indebted vnto vs. And this Christ addeth for waightie causes , euen to crosse the fraud and hypocrisie of our corrupt hearts , who would haue forgiuenesse of God , and yet would not forgiue our brethren , nor yet leaue off the practise of sinne our selues . But this condition imports , that we must exercise mercy towards our brethren , and so breake off the course of our sinnes , if we looke for mercie at Gods hands . Now the words here vsed are comparatiue , betokening a likelihood and similitude betweene Gods forgiuing and ours : which must be rightly vnderstood , because our forgiuenesse is mingled with much corruption through want of mercie : and therefore we must not vnderstand it of the measure of forgiuenesse , nor yet of the manner simply , but especially of the very act of forgiuing , for thereto sometimes must similitudes be restrained ; as Mat. 9. 29. According to your faith be it vnto you . And the force of the reason stands in the circumstance , thus ; If we who haue but a drop of mercie , doe forgiue others ; then doe thou who art the fountaine of mercies forgiue vs : but we forgiue others ; therfore do thou forgiue vs. Touching our forgiuing others , three questions must bee scanned : I. How can any man pardon a trespasse , seeing God onely forgiueth sinnes ? Answ. In euery trespasse which one doth to his neighbour , be two things : the losse and dammage whereby man is hindered in bodie , goods , or name ; and an offence against God , by a practise of iniustice against his law . Now as a trespasse is a damage vnto man , so may a man forgiue it ; but as it is a sinne against God in the transgression of the morall law , so God onely pardons it : as when a man hath his goods stollen , that dammage done to him , a man may remit ; but the breach of the eight commaundement therein , God onely can forgiue . II. Quest. How farre is a man bound to forgiue others that trespasse against him ? Ans. There is a threefold forgiuenes ; of reuenge , of punishment , and of iudgement : Forgiuenesse of reuenge , is when a man is not desirous of reuenge from an inward grudge , but forbeares to render like for like to those that wrong him : this is principally here meant , for we must alwaies forgiue our brethren , in respect of reuenge ; for vēgeance is mine , saith the Lord , and I will repaie , Rom. 12. 19. Forgiuenes of punishment , is the remitting of that punishment which another mans wrong-doing iustly deserues : this is not alwaies to be granted , especially in the case of offence , which may tend to the publike hurt ; for then were the state of magistracy vnlawful , whose office it is to punish offences . The forgiuenes of iudgement , is the remitting of that censure which an euill deed doth iustly deserue ; neither is this here meant , for beeing lawfully called therevnto , wee may freely censure that which is euill done . III. Quest. Whether must we forgiue those that wrong vs , if they will not confesse their fault , nor aske vs forgiuenesse ? Ans. Wee must forgiue them freely , in respect of reuenge . Obiect . But it is said , If hee repent , forgiue him , Luk. 17. 3. therefore , vnlesse hee repent , wee neede not to forgiue him ? Answ. That place is meant of Ecclesiasticall censures , that those must proceede no further after the partie offending doth repent . Debters ] Hereby is not meant such as we count debters in the ciuill state ; that is , such as owe vs money graine , &c. but any one that doth vs iniurie , or wrong : for no mans estate is so lowe , but in some degree God hath giuen one or moe of these 4. things ; honour , life , goods , or good name ; and he that hinders his neighbour in any of these , is a debter before God , and so standeth , till hee make recompence to the partie , and repent towards God : yea further , wee must know that besides the endammaging of our neighbour in these things , the very omission of preseruing and furthering our neighbours life , honour , goods , & good name , makes vs also debters before God. These words thus vnderstood , must be conceiued as a reason drawn , not from the cause , or like example , but from the signe and pledge of Gods forgiuenesse ; for God hath made a promise to forgiue vs , if wee forgiue our brethren their trespasses , Mark. 11. 25. From whence mercifull men may gather assurance of pardon with God , from that inclination to compassion and readinesse , which they find in their own hearts , to forgiue others that wrong them ; for Christ teacheth them to reason thus : If we be those to whom thou hast promised pardon when they aske it , then Lord pardon vs : but we are such , for wee feele our hearts inclined to mercie ; therefore Lord pardon vs. So that this reason serues to mooue vs to pray to God for pardon with confidence and assurance : yea further , they include a profession to God of new obedience in amendment of life ; for vnder one dutie of mercie towards our neighbour , is comprehended the whole practise of repentance , and the performance of our vow made in baptisme . Uses . I. Marke here , that asking pardon of God , and testimonie of repentance goe together ; he that receiues the one , must expresse the other : for where God giues pardon , there also he giues grace to repent , and mercie is not granted , but on condition of repentance . Act. 2. 37 , 38. when the Iewes that were pricked in conscience at Peters sermon , asked what to doe to finde mercie ; Peter said , Amend your liues , &c. And therefore when he perceiued want of repentance in Simon Magus , he tels him , b Thou art yet in the gall of bitternesse , and in the bond of iniquitie , though he had formerly baptized him . Whereby we see , First , with what affection we must come to God , when we pray for the pardon of our sinnes ; namely , with humble and contrite hearts , hauing a true purpose not to sinne wittingly and willingly , but to obey God in all his commandements : and the want of this , is the cause of that small comfort in praier , which many finde in themselues ; for the promise of pardon is not giuen , where the condition of repentance is not performed . Secondly , this shewes the grosse and fearefull errour of the blind world , who sing this song while they liue in sinne , to their owne hearts ; God is mercifull : Christ is a Sauiour : but thus trusting to Gods mercie they deceiue themselues , for they trust to nothing ; for mercie is not due , where repentance is wanting : nay , the Lord hath said , c Hee will not be mercifull to that man that shall blesse himselfe in his heart , saying , I shal haue peace though I walke after the stubbornnesse of mine own heart , &c. Let vs therefore see to this , that we practise repentance , when wee pray for pardon ; and looke to the purpose of our heart against sinne , when we waite for mercy to our soules . We may not seuer those things which God hath ioyned , but looke how heartily wee desire mercie , so earnestly must we hunger after grace to repent : if we truely seeke both , we shall haue both ; but if we let slip repentance in our selues , wee shall come short of mercie with the Lord. II. The ioyning of this condition , implying repentance , to the petition , and the dependance of it on the former , teacheth vs , euery day to renue our repentance , and to humble our selues for our sinnes , seeking for a new supply of grace , that so our purpose not to sinne , may bee more and more confirmed in our hearts , which is the infallible signe of a new creature . III. Here we see wherein the practise of true repentance standeth ; namely , in exercising mercie , loue , peace , reconciliation , and forgiuenesse ; for though forgiuenesse bee onely named , yet vnder it all other fruits of repentance are vnderstood . Indeede to heare the word , to receiue the Sacrament , to preach and pray , be excellent workes ; but yet the heart of man may more easily dissemble in them , then in the duties of the second table : the most infallible marke of true grace , is the practise of the loue of God in workes of loue and mercie to our brethren ; Iam. 1. 27. Pure religion and vndefiled before God , is to visit the fatherlesse , &c. Iam. 3. 17. The wisedome that is from aboue , is first pure , then peaceable , gentle , easie to be intreated , full of mercie and good fruits . And hence it is , that loue is called the fulfilling of the law , Rom. 13. 10. IV. Christ knitting our forgiuing our brother , with Gods forgiuing vs , doth here affoard vnto vs a notable signe of pardon of sinne ; namely , a readie and willing minde to forgiue our brother offending vs : our inclination to mercie in suppressing the desire of reuenge when we are wronged , giues assurance to our conscience that wee shall finde mercie at Gods hands : whereby it is plaine , that the child of God may know his owne estate towards God , in regard of his mercie in Christ , euen by descending into his owne heart , and there finding the affection of mercie , in forgiuing those that haue wronged him : and this wee must labour for , if we would know Gods mercie in Christ to belong vnto vs. V. Hereby we are admonished , to beware in our selues , of the common sinne of this age , ingraffed in our nature ; to wit , desire of reuenge , spite , and grudging vpon euery occasion : for when we pray vnto God with such malitious hearts , wee doe in effect desire the Lord to exercise his wrath , and to reuenge his iustice on vs. And vndoubtedly , many a man doth searefully curse himselfe in his owne prayers , while hee is cruelly minded towards his brethren ; and God oftentimes saith Amen to such curses most deseruedly , seeing men are so cruell to their owne soules to curse themselues : and therefore we had need to looke to our hearts , when we pray to God , that we forgiue men , if we would be forgiuen of God. VI. Here note a general grosse abuse in this age : most men wil seeke to be reconciled to their brethren , with whom they are at variance , whē they come to the Lords table : but at all other times thy take their pleasure , thinking they may well enough performe all other duties of religion , though they retaine malice and enmitie towards their brethren . But here we may obserue , that we ought to be reconciled with our brethren , whensoeuer we goe to God in prayer ; for else , if we come in malice and enuie towards our brethren , wee curse our selues , and sinne against our owne soules . In prayer we bring the sacrifice of our hearts , & the calues of our lips vnto God ; but before we offer it , wee must reconcile our selues vnto our brethren , as we o heard before . VII . Here also we may see the grosse hypocrisie of our nature , for so oft as we make this petition , wee make profession of reformation of life in new obedience , ( for this one branch of brotherly reconciliation here professed , doth presuppose our conuersion from all sinne , sith that true repentance for one sinne , cannot stand with a purpose to liue in any other . ) And yet behold , though men say this prayer often , yet stil they continue in their old sinnes , as in blasphemie , drunkennes , whoredome , oppression , lying , fraud , &c. as though it were nothing to dissemble with God : but God is not mocked , either amend thy wicked conuersation , or leaue off to make this holy profession . VIII . In that Christ tieth our duty of forgiuing our brethren , to so waightie a condition , as is our forgiuenesse with God ; hereby he would acquaint vs with the horrible crueltie of our nature , and pronenesse to reuenge : we must therefore take notice of it , and labour to see and to bewaile this corruption of our hearts ; and on the other side , to hunger after loue , mercie , gentlenesse , meekenesse , and to endeauour to practise the same continually . Lastly , ioyne both parts of this petition together , & they shew vs a way how to keepe true peace of conscience for euer ; namely , First , wee must call vpon God for the pardon of our sinnes euery daie . Secondly , we must follow after peace with men , in the practise of forgiuenesse & reconciliation when offences growe ; for when we are at one with God and man , we haue a blessed peace : and hence will follow peace in our owne hearts , which is that peace which the world cannot giue ; which while we retaine , wee need not to feare any euill , no not death it selfe ; for if God be with vs , who can be against vs ? Verse 13. And lead vs not into temptation : But deliuer vs from euill . These words containe the sixt and last petition , which is not needelesse as some may thinke , but for waightie causes set after all the former , though a man had the fruition of all the graces there desired : to wit , First , to teach vs who they be that are most troubled with temptations ; namely , the children of God , that set themselues to seeke his glorie , to aduance his kingdome , to doe his will , to depend vpon his prouidence , and to relie vpon his mercie for the pardon of their sinnes ; these of all other are most subiect to temptation , for beeing escaped out of the deuils snare , he bestirres himselfe by all possible meanes to bring them in againe : grieuous temptations doe alwaies accompany remission of sinne , which is ioyned with endeauour to glorifie God , as both the word of God , and Christian experience doe fully witnesse : which must be well obserued , both to staie the minde of those that are deepely humbled through Satans temptations , thinking that they are not the children of God , because they are so troubled with sinne and Satan , when as the case is cleane contrarie : for spirituall temptations , if they be resisted with godly sorrow , are rather a signe of Gods loue , because the deuils hatred is most toward them whom God loues best ; & on whom God shewes mercie , towards them will the deuill exercise his malice . As also this discouereth the follie of those that sooth vp thēselues in this fond conceit , that God surely loues them , and they are deepe in his fauour , because they are freed from temptations ; when as indeede they ought rather to suspect themselues to be vnder the power of Satan : for when the strong man armed keepes the holde , the things that he possesseth are in peace , Luk. 11. 21. Whereby is signified , that the wicked of the world beeing possessed of Satan , are at peace in themselues , in regard of temptations ; for what needes hee to trouble them which are alreadie at his command ? but let them beginne to repent , & to seeke mercie for their sinnes , with endeauour to leaue them , & they shal soone find that Gods fauour is not enioied without the deuils malice . Secondly , this petition is ioyned with the former , to teach vs , that as we must be carefull to begge mercie and pardon for our sinnes already past , so we must be watchfull to preuent sinnes to come : he that saith , Forgiue vs our trespasses , must pray also , not to be lead into temptation : and therefore as we would not haue our consciences pricked with the sting of our old sinnes , so we must be carefull wee fall not into them againe , neither be ouercome with new temptations . The meaning . The words themselues containe one onely petition , ( though some haue thought otherwise ) consisting of two parts ; the first is the petition it selfe , And lead vs not into temptation : the second , is the exposition thereof , But deliuer vs from euill : for in effect it is thus much , That we be not lead into temptation , deliuer vs from euill . For the first , that we may rightly vnderstand it , wee must search out two things : First , what a temptation is : Secondly , what it is to bee lead into temptation . There be two sorts of temptations , Good , and Euill . I call that a good and holy temptation , when as God tempts a man , and it is an action of God whereby hee prooueth and trieth man , to make manifest vnto man himselfe and vnto others , what is in his heart , for God knoweth well enough before hee trie him . Thus he tempted Abraham by the offering of his sonne , Gen. 22. 1 , 2. and the Israelites , by sending false Prophets among them , Deut. 13. 3. And in this sense afflictions are called temptations , Iam. 1. 2. because God trieth man by affliction , as gold is tried in the fire : and all these are good , both in respect of the author , which is God ; and of the ende , which is the good of his seruants : Iob. 23. 10. Hee knoweth my way and trieth me , and I shall come forth as the gold . An euill temptation , is a wicked motion , allurement , or perswasion , wherby man is prouoked to sinne against God in the transgression of some commandement . Example : When a man is in distresse , he shall finde prouocations to impatience , distrust , and murmuring against God ; as also to vse vnlawfull meanes to helpe himselfe : & in prosperitie , he shall finde sundrie allurements to presume vpon Gods mercie in some euill course , to neglect the ordinarie meanes of grace and saluation ; as the word , prayer , &c. all these and such like , are euill motions , arising partly from our owne corruption , and partly from the suggestion of the deuill , who by himselfe , and by his instruments , thus seekes to draw men from their dutie to God : and these euill temptations be they , which in this petition we pray against . II. Point . What is it to be lead into temptation ? Answ. A man is lead or carried ( as the word imports ) into temptation , when the temptation possesseth him , and holds him after it hath assaulted him ; for wee must know that in euery temptation there be two actions ; one of God , whereby in his iust iudgement hee leaues a man to himselfe , or to the malice of Satan : another , of man himselfe , whereby being left of God , hee enters into the middest of the temptation , as it were plunging himselfe into it . For the better conceiuing hereof , we must know that a tēptation hath foure degrees , by which it proceedeth , til it bring a man vnto destruction , vnlesse it be cut off ; to wit , Suggestion , Delight , Consent , and Perfection , Iam. 1. 14 , 15. Suggestion , is when the mind conceiueth a wicked thought , put in by Satan , or arising from naturall corruption ▪ Delight , is when the euill thought conceiued , and for a time retained in the minde , descendeth to the heart , and there pleaseth the will , and delighteth the affections : Consent , is when the will yeelds to the euil motion , and the heart resolues to practise it : Perfection , is when a sinne is often committed , and by custome becomes as it were ripe , whereupon followes destruction . Now in the first and second of these degrees , a man is said to be tempted onely ; for suggestion and delectation do not defile the heart , but when the will consents , then the temptation takes hold vpon him , and possesseth him : and by often practise he is plunged into it , intangled and insnared , and held captiue vnder it . Now then ( to apply this to the point in hand ) a man is lead into temptation , when he is left of God to an euill motion suggested into his minde , so as hee giues consent vnto it , and goes on to the practise of it . See this in Iudas , Ioh. 13. 2. Satan cast this euill motion into his heart , Iudas betray thy master : this he thought vpon , and was delighted with the gaine that he hoped to reape thereby : and here God left him to himselfe for his hypocrisie and other sinnes , and then Satan entred into his heart , gote consent of will , and so carried him to the practise of this treason . Hereto also the Apostle seemes to allude , 1. Tim. 6. 9. They that will bee rich fall into temptations and snares , beeing left of God to their corruption in couetousnesse . But some will say , that Gods owne children haue beene thus carried into temptation , as Dauid in the case of his adulterie and murther , 2. Sam. 11. and Peter in denying his master , Math. 26. 70. 74. Answ. It may seeme they were carried into temptation , for their euill motions were not onely receiued with delight , but consented vnto & practised : yea , Dauid lay in his sinne almost a whole yeare . But wee must consider , that they were the children of God by adoption and regeneration , and therefore howsoeuer God left them to be tempted , yet he forsooke them not wholly or finally , but still loued them , so as they were not carried into temptation with full consent of heart : but Gods sauing grace remained in them , which when God stirred vp , they were recouered by repentance . Indeede they went as farre as they could , and in regard of themselues , farre enough to haue cut off their saluation ; but that was laid vp with God in Christ , for his foundation remaineth sure , and whom he loues , he loues to the ende , his gifts and calling are without repentance . So then , to be lead into temptation , is to bee carried into it with full consent , beeing left of God vnto the malice of Satan , and the powerfull working of a mans owne corruptions : and Christs meaning is , as if he had taught vs to say thus ; O Lord , we are euery way subiect to temptations , and by our sinnes we deserue to be left therein , to the malice of Satan , and to the power of our owne corruptions , yet we beseech thee not to forsake vs in any temptation , but giue an happie issue thereto , still vpholding vs by thy grace . Quest. How can God lead a man into temptation , and yet not bee the author of sinne ? Ans. Well enough , for as temptation is a punishment of sinne , so God may lead a man into it by permission , leauing the partie to himselfe , and Satans malice , for some former transgression . Againe , God neuer puts any euill motion into the minde , but yet hee suffers Satan to doe it ; and though the deuill be a most wicked instrumēt , yet such is Gods power and wisdome , that hee can vse him without sin , in a good manner , and to a good ende . Vses . 1. This petition serues to confute a grosse errour of the Papists , who teach that a man truely iustified before God , may finally fall from grace , and bee condemned : as also the opinion of some Protestants , who though they will not say that the childe of God may finally fall away and perish , yet they holde that hee may wholly fall away for a time , and that euery grieuous sinne which he commits , cuts him off totally , till hee doe repent ; for looke what the childe of God asketh in prayer , according to Gods will , that shall bee granted him : but in this petition hee asketh preseruation from totall and finall apostacie , and that according to Gods will , by the reaching of Christ himselfe , Lead vs not into temptation : and therfore it shall be granted . Indeed it stands with the will of God , and the good of his children , that sometime they should bee buffeted by Satan in temptation : and therefore we pray not here to be freed from all assaults , but that we be not wholly left vnto our selues , nor forsaken of God , but so preserued by his grace , that we be not swallowed vp in temptation : and this petition beeing according to Gods will , shall be granted to him that a●ks in faith , 1. Ioh. 5. 14. And hēce it is , that he that is once the child of God indeed , shal so remaine for euer , & cannot finally or totally fal away frō grace . Dauids fall and Peters were great and fearefull , but yet therein they were not wholly forsaken of God , vnlesse it were in their own feeling for a time . Obiect . But Dauid by his two sinnes became guiltie of Gods wrath , and so lost his right of this prerogatiue in beeing the childe of God. Answ. If we consider the desert of those sinnes , that vndoubtedly should haue beene his estate ; but yet in regard of Gods election and free grace of adoption , wherein God changeth not , as also in regard of the inward seedes of Gods grace in his heart , he remained still the childe of God , though the signes of Gods fauour were changed into the signes of his anger and displeasure . Obiect . But by such sinnes a man looseth the graces which formerly he had . Answer . The graces of God in man are of two sorts ; some are necessarie to saluation , as faith , hope , and charitie , without which a man cannot bee saued : others be very excellent and profitable , but not of like necessitie with the former ; as the sense & feeling of Gods loue and fauour , peace of conscience , ioy in the holy Ghost , alacritie in praier , courage and boldnesse with God : and these latter may bee lost , but the necessarie graces cannot , howsoeuer they may bee greatly weakened ; for so it was with Dauid , by his fall hee lost for a time the feeling of Gods fauour , the ioy of the spirit , &c. but faith , hope , and loue , were not extinguished , but sore weakened and couered , as fire in the ashes . 2. Vse . Wants to be bewailed . Here also wee are taught to mourne for the corruption of our nature , whereby we are prone to yeeld vp our selues to euery temptation of sinne and Satan , and be slacke and negligent in resisting : we doe not watch and pray against temptations diligently , nor shunne the occasions of sinne , as we ought to doe : nay , we offer our selues into temptation , and minister occasion vnto Satan , and to our owne corruption to assault vs often . This we shall finde to be true in our selues , if we search out throughly our owne estate ; and therefore it should grieue our hearts when we feele the law of our members rebelling against the law of our minds , and leading vs captiue into sinne . 3. Use. Graces to be desired . Here also wee must learne to desire of God all such graces as may helpe vs against temptation , and they are many : I. Spirituall heede and watchfulnesse to preuent temptations , and to auoyde the occasions thereof . II. Grace to pray in the time of temptation , that God would lessen and moderate the violence & force thereof . III. That in temptation God would be so farre from withdrawing his grace from vs , that he would then adde grace to grace , euen new grace vnto the former . IV. That in the continuance of temptation , when it abideth long vpon vs , God would strengthen vs to hold out . V. That he would giue vs patience to beare the irkesomnesse and burthen of it . VI. That in the ende of it , God would giue a comfortable issue , for his glorie , and our owne good . 4. Vse . Here also we are let to see , how great our weakenesse is , euen when wee bee Gods children , and haue true grace ; for wee must daiely pray , that God would not lead vs into temptation : whereby wee import , that of our selues wee are so farre from withstanding a temptation , that if God should leaue vs , wee would giue vp our selues as slaues vnto the deuill . Here then behold thine estate and condition whosoeuer thou art , considered in thy selfe ; if God leaue thee , thou canst not stand in any temptation , but must needes fall into the bondage of Satan : yea , so exceeding great is our weakenesse in our selues , that in temptation there doth scarce appeare any difference betweene the childe of God , and a wicked one ; for both are subiect to the temptations of Satan : nay , the child of God is vsually more assaulted then the wicked : when the euill motion ariseth , or is suggested into the minde , the wicked receiue it , and delight therein : so did Dauid , and so doe wee all : the wicked giue consent of will , so doe the godly , if God leaue them : the wicked fall to practise sinne , and so doe the godly , if God keepe backe his grace from them : the wicked lie in sinne , and so doe the godly , till the Lord by grace doe raise them vp . Where then is the difference ? Surely the persons themselues doe differ in temptation , for the wicked is carried with violence into sinne , and without resistance in temptation ; but the godly hath some resistance in himselfe , when hee giues consent to sinne , the euill that hee doth , hee would not doe : Romans 7. 19. But the maine difference , is Gods grace and mercie , vouchsafed to the child of God , but denied to the wicked ; for if wee escape temptation , it is of grace and mercie ; if wee stand in temptation , and yeeld not to euill suggestion , if we denie consent of will , or be kept from the practise of sinne , it is all of grace : and if wee bee fallen into sinne , and rise againe by true repentance , that also is Gods speciall grace , without which vndoubtedly wee should runne on with the wicked vnto destruction . Here therefore wee must learne to renounce all confidence in our selues , and to walke in all humilitie before God , relying wholly vpon his grace and mercie in Iesus Christ : wee must make his arme our strength , and his grace our shield , to defend vs from temptation . This was Dauids practise , who in all trouble and distresse had recourse to God , calling him , his hope , fortresse , and deliuerer , Psal. 91. 2 , 3. his secret or hiding place , who preserueth him from trouble , and compasseth him about with ioyfull deliuerance , Psal. 32. 7. and when his enemies increased , yet the Lord was his buckler , his glorie , and the lifter vp of his head , Psal. 3. 2 , 3. And thus should wee rest vpon God , considering that if we receiue a good thought , we can hardly retaine it ; and when euill motions come , we cannot of our selues resist them . 5. Use. Hence we also learne , that in temptation Satan can goe no further then God permits him : hee could not touch Iobs goods , his children , nor his bodie , till God gaue him lea●e , Iob. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine , til Christ b●de them goe : wee therefore must bee patient in temptations , and beare them as comming from Gods hand ; neither must wee feare the deuil ouermuch , though he pinch our soules by his violent assaults , nay though he should torment and possesse our bodies really , for whatsoeuer he doth , is by Gods permission : only we must be carefull to please God , and to relie on him , who will shortly tread Satan vnder the feet of all his children , Rom. 16. 20. 6. Use. That which we aske of God in praier , we must sincerely endeauour after in life ; and therefore as we pray to God not to be carried into temptation , so must we seeke to arme and furnish our selues with grace , that wee may bee able to encounter with our spirituall enemies , and to withstand their assaults . This is the Apostles counsell , Eph. 6. 11. 12 , 13. &c. Put ●ee on the whole armour of God , that ye may bee able to stand against the assaults of the deuill , &c. then after hee nameth those Christian vertues , which as spirituall armour , the childe of God must take vnto him , and arme his soule withall , if hee would perseuere in grace vnto the ende . The first part of this armour , is truth or veritie , wherewith the loynes must be girt about : and this is an excellent grace , whereby a man professeth true religion , & endeauoureth himselfe in the practise of all the duties of religion in sinceritie : his speeches and his actions are sutable , proceeding from an honest heart , that truely meaneth whatsoeuer the tongue vttereth , or the members of the bodie doe practise . The second part , is iustice or righteousnesse , when a man leades his life so vnblameably and vprightly , that hee can truly say with the Apostle Paul , I knowe nothing by my selfe , 1. Corinth . 4. 4. Indeede the best Christian hath his faults and falls , but yet he must not liue in known sins ; for then he cannot say , I know nothing by my selfe . The third , is the preparation of the Gospel of peace , wherewith the feete must be shod . By Gospel of peace , is meant the glad tidings of saluation by Christ reuealed in the Gospel , which promiseth pardon of sinne , and life euerlasting by Christ , and commandeth vs by way of thankfulnesse , to denie our selues , to take vp our crosse and to follow Christ : now when we finde our affections thus cleauing vnto Christ , though it be through tribulation , then haue we put vpon our ●eete this spirituall furni●ure . The fourth , is the sheild of faith , by which a man laies hold on the mercie of God in Christ for his saluation , and vnder it shrowds himselfe against the fierie darts of Satan . The fifth , is ●ope , by which we waite for that saluation which we apprehend by faith . The sixt , is the word of God , which we must make a rule and square to all our thoughts , words , and deedes , seeking to subdue thereby all contrarie motions that would take place in our hearts . The last is praier , whereby we betake our selues to God in all estates , crauing mercie for the pardon of our sinnes , and strength of grace to resist temptation , and an happie deliuerance out of the middest of it . And he that can take to himselfe these excellent vertues , and put vpon him this compleat armour of Christianitie , is readie and fit to meete with any temptation whatsoeuer ; and howsoeuer he may be assaulted , yet he cannot be ouercome , neither shall the gates of hell euer preuaile against him to hinder his saluation . But deliuer vs from euill . These words containe the second part of this petition , which is added as an exposition of the former : for then are we not lead into temptation , when God deliuers vs from it , giuing strength to withstand , and a good issue out of it . The meaning . Some thinke , that by euill here is meant Satan onely , that euill one , as he is called , Matth. 13. 13. But we are to enlarge it further to comprehend all our spirituall enemies : for first , this title euill is not onely giuen to Satan , but to sinne also , Rom. 12. 9. Let vs abhorre that which is euill : 1. Pet. 3. 11. Eschew euill . And to the world : 1. Ioh. 5. 19. The whole world lieth in euill . Gal. 1. 4. Christ gaue himselfe , to deliuer vs from this present euill world . And to the flesh : that is , the corruption of our nature , for that is the euill treasure of the heart , Matth. 12. 35. Secondly , that aduantage which the Deuill hath against vs , is by the world , the flesh , and sinne ; and therefore with that euill one the Deuill , sinne , the world , and the flesh must be vnderstood . Indeede the Deuill is that maine and principall euill , and great tempter against whome we pray chiefly ; but yet we also p●ay against sinne , the flesh , and the world , because they are Satans agents and instruments in temptation against vs. We pray not to be deliuered from Satans presence , for that is not possible , while wee liue in this vale of teares , where the deuil is a Prince , with an infinite multitude of wicked spirits , all which bestirre themselues most busily to get aduantage against Gods child ; neither is his presence so dangerous , though it were visible . But here we haue a greater matter in hand which wee pray against , euen Satans sleights and policies which he exerciseth against all men , but especially against Gods children for their ruine and destruction : they indeede are many , but here I will propound sixe most dangerous policies of Satan , which we are to watch against . I. Policie . When men haue many good things in them , as knowledge in the mysterie of saluation , beside other morall vertues ; as temperance , iustice , &c. then the deuil labours that concupiscence may still raigne in their hearts , by their lying and liuing in some one sinne or other , whereto they are naturally inclined . Caine no doubt was brought vp in the knowledge and seruice of God , as well as Abel ; for he offered sacrifice vnto God ( though not with the like truth of heart that Abel did ) but herewith all the deuil so wrought , that the horrible sinne of hatred and malice should possesse his heart , which brought him to kill his brother , and so to destruction : so Iudas no doubt had excellent gifts of wisedome and prouidence , and therefore among all the Disciples hee was made as it were the Steward of our Sauiour Christs familie ; hee had questionlesse much knowledge , and his carriage was such in his profession , that the Disciples knewe not hee should bee the traitor , but euery one was afraid of himselfe , when our Sauiour Christ said , One of you shall betray me , Iohn 13. 22. yet for all this , the deuill so wrought in his heart , that the concupiscence of couetousnesse should raigne in him , which mooued him to betray his master , and so brought him to perdition . And this course Satan holds to this present day in the bosome of the Church of God ; hee labours by might and maine to holde the professors of religion in some one sinne or other : and therefore wee must alwaies praie as here wee are taught , that this naturall concupiscence may bee daiely mortified and made weake , so as it budde not forth in any branch of sinne raigning in vs. II. Policie . When Satan cannot procure some grosse corruption to raigne in the child of God , then hee labours to get him commit some offence and sinne , whereby the name of God may bee dishonoured , his profession disgraced , his conscience wounded , & Gods children offended . Thus he dealt with Dauid in his sinnes of adulterie & murther , 2. Sam. 11. & ch . 12. 9. and with Peter in the denial of his master , Mat. 26. 74. We therefore must pray according to this petition , that we may a be sanctified throughout , and that our whole spirit , and soule , and bodie , may be kept blameles vnto the cōming of our Lord Iesus Christ : & that b our hearts may be established in euery good word and worke : God deliuering vs from euery euill worke , and preseruing vs vnto his heauenly kingdome , 2. Tim. 4. 18. III. Policie . When the child of God is fallen into any sin , then the deuil labours to cast him asleep therein , that hee might lie in it without remorse , and so neuer repent of it : thus he dealt with Dauid , who lay in his sinne of adulterie & murther without repentance , one whole yere almost : & thus hee hath dealt with the nation of the Iewes , blinding their eies , and hardening their hearts , from the knowledge of the Messias , whom they crucified , euen vnto this day : and thus he dealeth with many Christians in the Church of God. In regard wherof , we must pray in temptation as Dauid did , that he would not forsake vs ouer-long , Psa. 119. 8. but though in iustice hee may leaue vs to our selues for a time , yet he would please to renue his mercies towards , and repaire vs by his grace . IV. Policie . When the Lord vouchsafeth to men the means of saluation , as the word and sacraments , & chastisements for sinne , then Satā labours to make the same void and of none effect , that so they may not only misse of saluation , but bee condemned more deepely for the neglect and contempt of the means vouchsafed vnto them : this Paul knew well , and therefore he sent Timothy to the Thessalonians to know their faith , lest the tempter had tempted them , and so their labour vpon them had beene in vaine , 1. Thess. 3. 5. For this cause he is called that euill one , who steales away the seed of the word from out their hearts , Math. 13. 19. and that enuious man who soweth tares among the seed , v. 28. Here therfore we must pray against this practise of Satan , that as the Lord vouchsafeth the meanes of grace vnto vs , so he would giue his blessing withall , that they may be profitable vnto vs ; for without this , the meanes wil turne to our deeper iudgement . V. Policie . When he cannot worke his will in their soules inwardly , as he desires , then he assaies to do them mischiefe by some outward satanicall operations ; as possessiō , witchcraft , or striking their bodies with strange diseases , or abusing their dwelling places with feareful noises & apparitions : thus he plagued c Iob in his goods , and in his body , when he could not preuaile against his soule : & when hee could not preuaile against Christ by temptation , then he vexed him by transportatiō , Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare , Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence , & for the presence and assistance of the good angels , that wee may be preserued , though not from temptations inward in minde , yet from such bodily and outward abuses and iniuries , as the deuil would inflict vpon vs ; for herein he is curbed and restrained ordinarily , in respect of that malice and crueltie which he beares to the children of God : whereupon ( I take it ) the childe of God may lawfully pray against all outward crosses and afflictions , so farre ●orth as they are euill , and proceed from that euil one , the deuil ; for this is Gods promise to the godly person , Ps. 91. 10. There shall none euill come vnto thee , neither shall any plague come neere thy Tabernacle ; that is , so farre forth as it is euill : for otherwaies it is most true , that many are the troubles of the righteous , because it is many times good for them to be afflicted , Psal. 119. 71. VI. Policie . Lastly , Satan labours to bring Gods children to some fearefull and miserable ende ; not so much for the bodily death , as in regard of the inward horror and terror of conscience : for though he seldome spares any man , yet he reserues the extremity of his power & malice to a mans last gaspe . Indeede he is many times restrained , so as many a childe of God can say at his ende , in despite of Satan , d Lord , now l●ttest thou thy seruant depart in peace : but where he is not restrained , there he labours to bring men either to presumption , or despaire . Here therefore we are taught to pray to God for a good and comfortable death in the Lord , and that we may be so pres●rued therein , and i●abled by grace , that our ende may neither be euill to our selues , nor in appearance ; but that we may haue both time and grace to prepare our selues , so as though our death be neuer so suddain , yet we be not vnprepared : for though suddaine death be very vncomfortable , yet it is neuer dangerous to him that is readie for the Lord : but the vnprepared death is the plague of plagues , for after it there is no time nor meanes allowed vnto man to alter the state of his soule , Eccles. 9. 10. Uses . 1. That which we here pray for , wee must endeauour to practise ; and therefore our speciall care must be to resist the deuill , and to keepe our selues from the assaults of Satan vnto sinne , whether they come from our owne corruption , or from this euill world : 1. Iohn 5. 18. Hee that is borne of God sinneth not , but keepeth himsef● that the ●icked one toucheth him not . This wee see may be done , and it is a notable signe of our adoption and regeneration : now the way to doe it is set downe by the Apostle Paul , 1. Tim. 1. 18 , 19. Fight the good fight : which he expounds in the words following , which prescribe 2. duties ; hauing faith and a good conscience : To haue faith , is to hold and maintaine true religion in life and death , renouncing all heresie whatsoeuer , whether of Iewes , Turkes , Papists , or any other : which , whosoeuer would doe , must not content himselfe with a shewe of godlinesse in profession , but must get the power of religion fast rooted in his heart , which hee must expresse ▪ in his conuersation . And for this ende these rules must bee remembred : First , wee must haue in our hearts sincere loue to God in Christ , and to his Church , and true religion : Christ must haue the chiefe place in our hearts , & our loue to God in him must be so strong , that it must ouerwhelme all other affectiōs , so as we may truely say with Paul , ▪ I count all things losse , and doc iudge them to be dongue , that I might win Christ : and this must bee the order of our loue , we must loue God and Christ for themselues , & the church of God , and true religion , for Gods sake . Secondly , wee must not onely know and beleeue that Christ died for our sinnes , and rose againe for our iustification ; but we must labour to feele the power and efficacie of his death , killing sinne in vs , and the vertue of his resurrection , raysing vs vp to newnes of life : he that hath only a shew of religion , may make profession of faith in Christs death and resurrection ; but herein stands the power , when we be made conformable vnto his death , in regard of the death of sinne , and know the vertue of his resurrection , by our holy endeauour in new obedience , and do frame our selues to his example in all such things wherein he left himselfe a patterne vnto vs. Thirdly , we must not content our selues to knowe and professe that God is mercifull , but withall we must take obseruation of his louing fauour towards vs particularly , adding one obseruation to another , that so our hearts may be rooted and grounded in the loue of God. A man may make profession of Gods grace and mercie , from a meere generall conceit & apprehen●ion , of it in his brain● ▪ but herein stands the power and p●●h of true religion , when a man by obseruation and experience in himselfe , knowes the loue of God in Christ toward● him . And thus is ●aith and ●●ue religion held and maintained . To haue a good conscience ( which is the second du●●e in this Christian fight ) is to preserue and keepe o●● ▪ conscience so , as it may excuse vs , and not accuse vs vnto God , in respect of liuing in any 〈◊〉 ▪ 〈◊〉 euer there may be infirmities in vs ▪ to this ende we must obserue these rules . First , we must haue a double , calling ; the generall calling of a Christian , wherein we must serue God ; and a particular calling , according to our place and gifts , wherein we must exercise our selues for the good of men . These two must not be seuered so as either be wanting : but he that would keepe a good conscience , must practise his generall calling in doing the duties of his particular calling : it is an easie thing to professe Christianitie in the Church , and many a man doth so , that keepes no good conscience in his priuate calling at home : but this is the euidence of a good conscience , when a man shewes himselfe a Christian in his calling at home , and conuersation among his brethren . Secondly , we must alwaies be exercised in doing some good dutie , either of our generall or particular calling , or in some commendable furtherance thereunto : for idlenesse is the deuills pillow , whereon men either plot and deuise some euill , or are lulled asleepe in securitie : but diligence in our calling is our way , wherein we haue promise of protection by Gods Angels from the deuil , Psal. 91. 11. but if we be out of our calling , we lie open to the hurt of the enemie : when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall , what fell out ? vpon a small assault by a silly maide , he denied Christ in most fearefull manner . Ioh. 18. 25 , 26. Thirdly , in euery estate of life we must labour to see a speciall prouidence of God , & therein to rest contented be it better or be it worse . It is an ●asie thing to see and acknowledge Gods mercie in health , peace , and plentie , and to rest contented therewith : but if we would haue peace toward God in our owne hearts , we must labour to quiet our selues with his disposing hand in the day of trouble , sicknes , or any other distresse of life or death . Fourthly , whatsoeuer we would doe when we die , that we must now begin , and continue doing it euery day while we liue ; to wit , repent of our daily ●innes and leaue them , desire earnestly to be reconciled to God in Christ , and steadfastly to beleeue all his gracious promises : he that hath these graces shall die in peace ; and therefore if we would liue in peace of conscience , we must labour for them euery day . Fiftly , in all our societies and conuersings with men , we must be carefull either to doe good vnto them , or to receiue good from them : for where neither of these is , there Satan shewes his presence , and therfore we must shunne such companie as giue themselues to plot or practise some iniquitie : for euill conuersings corrupt good manners . Sixtly , we must lead our liues not after our owne fancie , but according to the rule of Gods word : we must liue by faith and not by ●ight : when we see no signes of Gods fauour , but rather of his anger and indignation , yet then must we trust in him , and relie vpon his mercie : this is against reason , yet a worke of faith , which is the euidence of things which are not seene , Heb. 11. 1. 2. Vse . If we pray God to deliuer vs from euill , then we must beware of all satanicall practises , as meanes of help in any distresse , this is grosse hypocrisie to pray against the euills of Satan , and to giue our selues to the practise of them : herein many offend ; for the Papists say this praier , but yet their religion in many things is a grosse practise of magick and sorcerie : for first , the consecration of their host in the masse is playne coniuration : and so are their exorcismes in halowing salt , bread , and water , their casting out of deuills by certaine words , by the signe of the crosse , the application of reliques , and such like : nay , come to our selues , what is more common among vs then to vse charmes and Amuletts , to seeke to witches and sorcerers when any strange affliction doth befall vs ? And the setting of a figure though it be not grosse magick , yet therein is a close and priuie worke of the deuill , his hand is deepe therein : and the Church in former times hath condemned it for witchcraft : for charmes , characters , and amulets , be but the deuills watchword and sacraments to set him a working : what though the words vsed be good , yet therein is Satans deeper policie , who turnes himselfe into an Angel of light , vnder fayre shewes working the greater mischeife . But what horrible impietie is this , that when God giues vs occasion to come vnto him , we leaue , him and runne for helpe to his professed enemies . 3. Vse . This branch of the petition serueth to direct vs what to doe in this case : say that a dwelling house or some other place is by Gods permission , haunted and abused by some euill spirite , whether may a man lawfully frequent or abide in such a place ? Answ. By this petition is plaine he may not ; for here wee pray to be deliuered from euill , and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill : would we come within the compasse of the lyons paw , or within the chaine of a mad dog , or of an hunger-bitten beare ? why then should we rashly thrust our selues into the danger of the deuill , who like a roaring lyon seekes continually whome he may deuoure . Many ignorant people are so bold-hardie , that they will rai●e vpon , and defie the deuill , and command him to be gone . But without a calling thereunto we may not so doe . Indeede , if by Gods prouidence we be called to liue in such places necessarily , then this we may doe , we must not reason with the deuill , but betake our selues to God by humble and earnest praier , and complaine of Satans vexation , making God our shelter and defence both for soule and bodie : els if we presume to meddle with him without a calling from God , we may iustly be foyled and abused by him ( as the sonnes of Sceva were ) because we haue no promise from the Lord to be protected from him . For thine is the kingdome , and the power , and the glorie , for euer : Amen . These words conteine the reason of the former sixe petitions : touching which we must obserue two things in generall : first , that they are not a reason to mooue God whose wil is vnchāgeable ; but to perswade the child of God that prayeth thus , that God will graunt his requests . Secondly , that this reason is not peculiar to the last petition , but generally belonging to them all : as , halowed be thy name , because thine is the kingdome , power , and glorie , and so for the rest . The meaning ▪ Kingdome ] This here imports three things in God : first , that he is al-sufficient of himselfe to doe all things whatsoeuer , needing no helpe nor instrument beside his soueraigne will : Gen. 17. 1. I am God al-sufficient . Secondly , that he hath a soueraigne right and title to all things in heauen and earth , as a King hath to those things which belong to his territories and iurisdiction . Thirdly , that he hath soueraigne rule and authoritie ouer all things in heauen and earth , gouerning them as he pleaseth and bringing them into an absolute subiection . Further , the kingdome of God is twofold : The kingdome of his prouidence , whereby he rules and gouernes all things in heauen and earth , euen the deuill and all his angels and instruments : and the kingdome of grace , whereby he gouernes his Church by his word and spirit : and both these are here to be vnderstood . Thine ] The kingdome is here called Gods , for two causes . First , to shew that God hath his kingdome of himselfe and from himselfe alone : thus the kingdome of grace and of prouidence are both his . Secondly , to distinguish God from earthly kings , for though they haue a kingdome , power , and glorie , as Daniel tells Nebuchadnezzer ; yet they haue all these from God , not of themselues ; but God hath them of himselfe alone , and not from any other . Now because our nature is blind in the things of God , I will here propound some reasons to prooue that God hath such a soueraigne kingdome , as also to shew the excellencie of it . First , this appeares by that excellent order which God hath set in all his workes by their creation : for how fitly doe times and seasons , as spring time and summer , autumne and winter , succeede one an other ? how sweetely doe the heauenly creatures , the sunne , moone , and starres , serue for the creatures here below , as hearbs and plants ? how doe these serue for beasts and foules ? and all of them for the vse of man ? as this prooues against the Atheist that there is a God , so it shewes the soueraigntie and most wise regiment of his kingdome . When a man sees a great armie in good array , and euery one keeping his place and standing constantly , he will presently commend the wisdome and authoritie of the leader : why then should we not acknowledge the power and souerangntie of the almightie , in that constant station of the creatures in that sweete order which they obserue from the creation ? Secondly , the terror & accusation of a guiltie conscience doth argue euidently the absolute soueraigntie of Gods kingdom : for when a man hath committed some grieuous sinne , either against the law of nature or the written word of God , though it be so secretly that no man know of it , yet wil his conscience accuse and fright him ; which it would not doe , vnles he were to answer for that fact to God the soueraigne Lord of al. Thirdly , men of death , that is , such as by some notorious crime deserue death , though through the ignorance or negligence of magistrats they be let to escape , yet ordinarily they are ouertaken with some fearefull iudgement , and one way or other meete with their desert : which is a speciall worke of Gods soueraigne prouidence . Fourthly , the Gospel preached is as contrarie to mans corrupt nature , as fire is to water ; and yet hath it in all ages wonne men vnto it , to professe it , and to loue it so , as they haue been content for the Gospels sake , to forsake house and lands , wife , & children , yea and life itselfe . This no word of man could euer doe , & therfore it argues plainly that some supernatural power worketh with it , which draws the heart of mā vnto it . Here some may say , that the Deuill hath a kingdome contrarie to Gods kingdome wherein he raigneth ; and therfore Gods kingdome is not absolute . Ans. If we regard the malice of Satan , or the practise of the wicked , it may seeme Gods kingdome should not be absolute , because they continually rebell against his reuealed will : but consider the power of God , which ouerruleth Satan and all his instruments , disposing most wisely of all their works , to his owne glorie , the good of his Church , and their own ruine , and then we shall plainly see that God ruleth ouer all : for howsoeuer the deuill and his angels , and all other his instruments oppose themselues vnto the word of God , which is the law of his kingdom of grace , yet God willingly permits all such works , and restraines them all at his pleasure ; so as that which comes to passe against Gods reuealed will , is not contrarie to his absolute will. Thine is the power ] By power is meant an abilitie in God whereby he can doe whatsoeuer he will , and more then he will doe : for the better conceiuing of it , note these two things . First , that God is not onely powerfull , but euen power it selfe in regard of his nature as he is goodnesse and wisdome , &c. Men and Angels are called powerfull , as receiuing power from God ; but God onely is power it selfe , because his nature is infinite in power , as in all other properties . Secondly , that power and will in God are one and the same : for our better conceiuing of them , they may be distinguished , but in themselues they differ not , for Gods willing of a thing is the effecting and doing of it . It is not so in vs , for we will many things which we cannot doe : but whatsoeuer God willeth that he doth , and that which he cannot doe , he cannot will. The Scripture saith , God cannot lie , nor denie himselfe , nor die , &c. now as he cannot doe these things , so neither can he wil them : for they are no workes of power , but of weakenesse and frailtie , and therefore is God omnipotent because he can neither doe nor will the same . Thine is , &c. Here also we say Gods power is his owne , that is , of himselfe alone , not receiued from any other , as is also said of kingdome , and glorie , to distinguish the true God from all creatures who haue not power , and kingdome , and glorie of themselues , but from God , whereas all these in God are of himselfe alone . And the glorie ] By Glorie is meant excellencie and maiestie : and this propertie rightly ariseth from the two former ; for seeing he hath an absolute soueraigntie ouer all things , and power answerable to dispose and gouerne them at his pleasure ; therefore of right all glorie , and maiestie , and excellencie belongs vnto him : yea , the glorie of all creatures is from him : so that sinnefull man must say with Daniel , Vnto vs belongs shame and confusion , Dan. 9. 7. but vnto God be honour , and glorie , and power , and dominion for euermore . The vse . I. This reason thus conceiued and vnderstood , containes a notable ground of trust and confidence in God , and of praier to God in all distresse of life and death ▪ for we haue a father whose is kingdome , power , and glorie : now his power assures vs that he is able to helpe vs : and is he our King , and we his subiects ? then he is willing to helpe vs. Is glorie his ? why , what can make more for his glorie then to shew mercie to his people , in hearing their praiers , and helping them in distresse ? Psal. 50. 15. I will heare thee and thou shalt glorifie my name . II. These words are a notable forme of giuing thanks and praise to God : for when the heauenly creatures are said to giue thanks to God , they doe it to this effect , Rev. 4. 9. 11. Thou art worthie , O Lord , to receiue honour , and glorie , and power . Againe , Phil. 4. 6. Be distrustfull in nothing , but in all things let your requests be made knowne to God with giuing of thankes ; where we see praier and thanksgiuing must goe together . Now this beeing a perfect forme of praier , must needes comprehend thanksgiuing with petitions ; as therefore in the sixe petitions Christ taught vs to aske all needefull things of God ; so in this reason he teacheth vs how to giue thanks : for these three , kingdome , power , and glorie , doe generally comprehend all matter of praise and thanksgiuing vnto God : yea , it is a summe of all the Psalmes of praise : and therfore when Dauid blessed God , it was to this effect , 1. Chron. 29. 11 , 12. Thine O Lord is greatnesse , and power ▪ and glorie , and victorie , & praise : for all that is in heauen and earth is thine : thine is the kingdome , O Lord , and thou excellest as head ouer all : both riches and honour come from thee , and thou raignest ouer all : and in thine hand is power , and strength , &c. This point well obserued , directeth vs in two Christian duties : first , that we must be earnest and frequent in giuing prayse and thanks to God ; for the first thing we aske , is grace to glorifie Gods name , and the last thing we here doe , is to ascribe glorie to God indeede . Secondly , here we see in what maner we must giue thanks to God , namely , in euery blessing we must ascribe kingdome , and power , and glorie vnto God : as in the vse of meate and drinke , first , therein labour to see , and accordingly to ascribe the kingdome to God ; that is , acknowledge Gods soueraigntie in that creature ; that the right and interest thereto belongs to God , and that thou hast it from him and not of thy selfe . Secondly , see and acknowledge the power and prouidence of God in that creature : his prouidence in that thou hast it ; and his power in that it serues for thy good , and comfort in thy nourishment and refreshing . Thirdly , when thou art comforted therewith , giue honour and glorie to God , so thou shalt be truly thankefull . And thus must we be thankefull to God for his word , and all other blessings that we enioy . Yea , this direction must we obserue for our behauiour in affliction : we must labour to see and acknowledge Gods soueraigntie and power ouer vs as we are his creatures , and that he hath right to dispose of vs at his pleasure , and therefore we must humble our selues vnder his hand , desiring grace so to behaue our selues therein that we may glorifie his name . And thus shall we honour God euen in affliction . III. Here we see a way whereby we may obtaine the things we aske of God : namely , we must confesse our owne vnworthinesse , taking shame and confusion to our selues , and giue all praise and honour and glorie to God. Thus did Iacob , Gen. 32. 10. I am not worthie of the least of all the mercies , and of all the truth which thou hast shewed vnto thy seruant : so , Dan. 9. 7. To thee , O Lord , belongeth righteousnes , but vnto vs open shame . And thus comming in humilitie of heart , renouncing our selues and all that we can doe , and endeauouring to giue all glorie to God , we shall finde mercie with the Lord for the obteining of all our requests . IV. Is kingdome , power , and glorie Gods ? then is he to be feared aboue all creatures : for howsoeuer Satan and earthly Monarchs haue dominion and power , yet it is not of themselues , but from God : they can doe nothing but by power and permission from God ; but God of himselfe can punish and destroy . Lastly , hereby we must be mooued to loue God and to yeild obedience vnto him in all good duties : for to such will he shew his soueraigntie and power for all good things , that so they may giue the glorie of all to God that giues them ▪ Amen . ] We haue heard the preface , and the petitions of this praier : now we come to the third part of it , which is the Conclusion , in this word , Amen : which is as much as verely , truly . It is commonly taken to be a word of wishing in this place , importing as much as , So be it , I wish it be so , or such like . But we must know that it hath here a further vse , to wit , not onely to expresse our desire of the things we aske , but also to testifie our faith in assurance of receiuing them according to our desire : for so it is vsually taken in the new testament , where it is vsed to affirme or asseuere a thing with vehemencie and certentie . Againe , our Sauiour Christ giuing both direction and incouragement to praier , saith thus , Whatsoeuer you desire when ye pray , beleeue that ye shall haue it , and it shall be done vnto you , Mark. 11. 24. where he shewes two principall things required in prayer ; the first , an earnest desire of the grace and blessing we aske : the second , is faith whereby we beleeue that God will graunt vs the things we aske . Now our desires were sufficiently expressed in the sixe petitions : and therefore , this beeing a perfect platforme of praier , here vndoubtedly is propounded the testification of our faith , to this effect : As we haue craued these things at thy hands , O Lord , so doe we beleeue that in thy good time thou wil● for Christs sake , graunt the same vnto vs. So that it is not here to be taken , as it is commonly , onely for a bare assent of the people answering the Minister in the congregation ; but for a part of the praier belonging both to Minister and people that pray in faith , whether publikely or priuately : and that so much more excellent then the former , by how much our faith excelleth our desire : yea , it is the seale of our hearts which we must set to euery petition , for to ratifie and confirme the same vnto our selues ; as when we say , Halowed be thy name , our hearts must say , Amen : that is , as I desire grace to glorifie thy name , so I beleeue Lord , thou wilt enable me thereunto : and so for the rest . The vse . I. Frō the vnion of this word with the petitions , we learne , that euery child of God must beleeue particularly and certenly the pardon of his own sinnes , & endeauour by grace to attaine thereunto , if as yet he cannot be perswaded of it . This the Papists denie , teaching that a man must onely beleeue in generall , that remission of sinnes belongs to Gods Church , & hope well for himselfe ; and they make it presumption for a man to arroga●e particular certenty vnto himselfe . But it is no presumption , because we must beleeue to receiue frō God that we aske according to his will : now God bids vs aske forgiuenes of our particular sinnes , & therfore we must beleeue it , & so by faith may be assured of it : as for their generall faith , it differeth not from the faith of deuills , for they beleeue there is remission of sinnes in Gods church . And to say we hope well when we are not assured by faith , is to bewray both ignorāce & negligence in the matter of our saluation : for faith is the ground of things hoped for , & therefore their hope without faith must needs be a blind presumption . And here further we may note , that by their opiniō they abolish a great part of the Gospel ; for with the gracious promises of mercy in Christ made therein , the Gospel cōmandeth euery penitent person that beleeueth , to applie the same promises particularly to himselfe ; & this part of it they cut off , & so depriue the child of God of all true comfort . II. This testification of our faith ioyned to our requests , shewes that all praier ought to be made in a knowen tongue , for els the assent & affiance of the heart cannot be giuen together . Ob. The word here vsed is an hebrew word , which was vnknowne to the Greek churches , now if one word of maine vse in praier , may be in vnknowne tōgue , why may not many , & so a whole praier . Ans. Though this word Amen be hebrew , yet by vse it became as familiar & wel knowne in the Greek Church , & so in other Churches , as any word of their owne dialect ; as many Latine words ( as nisi prius , and other tearmes of law ) by common vse , become familiar and wel knowne in our English tongue . The vse of the Lords prayer . The principall vse of this prayer is , to be a patterne and direction whereby the Church of God , and euery member of it , may frame their praiers to God on any occasion . And because many through ignorance faile in this point , therefore I will stand somewhat to shew , how the Lords praier must be made a patterne to our praiers . For this ende we must applie the seuerall petitions of this praier , both to the speciall times of praier , as morning and euening ; and also to the speciall occasions whereupon we pray : which may be reduced to some of these three , to wit : 1. some waightie businesse we haue in hand : 2. some affliction we are in , or in danger of : 3. or in regard of death . Now to applie the petitions to each of these seuerally . I. In the morning . A fit praier for that time , before we set vpon the duties of our calling , may thus be framed from these petitions : 1. we must desire the Lord to giue vs grace to seeke the aduancement of his glorie that day following , in the duties of our calling & in euery thing we take in hād . 2. that he would rule in our hearts by his grace , & guide vs by his word that whole day : 3. enable vs to doe his will that day and not our owne , euen with readines & delight : 4. strengthen vs to depend vpon his prouidence that day for all things needefull for this life : 5. that he would humble vs in our selues for our sinnes , & giue vs repentance for them & pardon in Christ Iesus , that so no iudgment light vpon vs for them , and that our hearts may be enclined to loue & mercy towards our brethren as we desire mercie with God for our owne soules . 6. That God would strengthen vs against temptation , that neither the world , the flesh , nor the deuill preuaile against vs. And of all these we must gather assurance , because all soueraigntie , and power , and glorie , belongs to God. II. At euening also , we may fitly applie these petitions for the comfortable cōmending of our selues to God that night : 1. intreating God to blesse our rest vnto vs , that thereby we may be fitter to glorifie God. 2. That we may rest and sleepe safely as his true subiects , vnder his gracious regiment . 3. That we may doe his will as well in rest as in labour , in the night and secretly , as in the day & sight of men . 4. That he would blesse our rest & sleepe , that it may cōfortably serue for the preseruation of our liues . 5. That he would forgiue the sinnes of the day past , that so no cu●se , terrour , nor feare meete with vs for them the night following . 6. That he would keepe vs in our rest from all sinnefull lusts , from all wicked motions and suggestions either waking or sleeping . III. When we enterprise any waightie matter or businesse of our callings , we may fitly applie these petitions in praier to God for abilitie & good successe therein : for whatsoeuer we take in hand , we must doe it in the name of the Lord : 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie . 2. That the Lord would vouchsafe to guide and gouerne vs in doing the worke whatsoeuer it be . 3. That in doing of it , we may make conscience to doe the will of God and to obey him , from the beginning to the ende of it . 4. That we may by faith relie vpon Gods prouidence , for the issue and effect of our whole endeauour . 5. That none of our sinnes may bring a curse vpon vs in the worke . 6. That neither Satan nor any other enemie of our soules , may hinder vs by temptation , but that God would deliuer vs from them all . IV. When any affliction lies vpon vs or ours , we may hence frame holy requests to God : Intreating , 1. that we may honour God by patience and obedience in that affliction , and not dishonour him . 2. That God would shew in vs the power of his gratious regiment in that affliction , and not suffer Satan or our owne corruptions to raigne in vs. 3. That we may obey God therein , as well as in any other estate of peace or ●ase . 4. That we may see his prouidence therein and be patient , relying also vpon the same hand of God for our deliuerance . 5. That our sinnes may not turne it into a curse , but that we hauing the pardon of our sinnes , may make good vse thereof , for our humiliation and reformation . 6. That we may ▪ not in that our weaknesse be assaulted of Satan aboue our strength , but that God would deliuer vs from all temptations . U. In the howre of death we may most comfortably commend our selues to God following these petitions : praying , first , that we may glorifie God in sicknesse and death , as wel as in life & health . 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts , euen aboue all that we haue felt in the time of our health . 3. That we may as readily and cheerefully obey God dying as liuing . 4. That God would giue his blessing vpon all meanes we shall vse for our comfort or recouerie , making vs contented with his prouidence euen in death it selfe . 5. That we may be truly humbled for our sinnes , and hauing comfortable assurance of mercie and pardon , may with ioy render vp our soules into the hands of God in the moment of death . 6. That seeing Satan is most busie and malitious in our greatest weaknesse , it would please the Lord to magnifie his mercie in strengthening our soules against all the assaults of sinne and Satan . Thus we see how in all estates of life and death , we may haue sweete and comfortable recourse to God following these petitions : we must therefore labour to know and vnderstand this heauenly praier , that so we may vse it on all occasions to the glorie of our God , and the comfort of our soules : we cannot giue more euident testimonie of the grace of Adoption , then by the sincere exercise of the gift of praier , when we can come with boldnesse into the presence of our heauenly father ; and therefore we must giue our selues to the serious and often imitation of this heauenly patterne , and not content our selues to say ouer the words , but from a feeling heart powre out our soules before God , according to the meaning of this praier in all estates . 2. Vse . These petitions may serue for a notable direction according to which we may frame our whole liues : for what we aske of God in praier , that must we endeauour to practise in our liues : and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things : 1. our cheife care and endeauour must be euery day to bring some glorie to God. 2. We must euery day yeild vp our selues in soules and bodies vnto God , submitting our s●●●es in all things vnto his godly regiment . 3. We must endeauour to doe his will in all things , euery day ; making conscience of all sin whereby we rebell against him . 4. We must applie our selues faithfully to our callings , yet so as we still depend vpon Gods prouidence for a blessing in euery thing we take in hand . 5. We must humble our selues euery day before God in regard of our daily offences , still confessing our sinnes and crauing pardon for them at the hands of God. 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan , striuing manfully against our owne corrupt nature , against the world and the deuill . 3. Vse . This praier of Christ , ministers most heauenly comfort to euery child of God , by certifying him of his Adoption : for out of euery petition he may gather a speciall note thereof . As , 1. an earnest and heartie desire in all things to further the glorie of God. 2. A care and readinesse to resigne our selues in subiection to God , to be ruled by his word and spirit , in thought , word , and deede . 3. A sincere endeauour to doe his will in all things with cheerefulnesse , making conscience of euery thing we know to be euill : this is an infallible note of the child of God. 4. Vpright walking in a mans lawfull calling , and yet still by faith to relie vpon Gods prouidence , beeing well pleased with Gods sending whatsoeuer it is . 5. Euery day to hūble a mans selfe before God for his offences , seeking his fauour in Christ vnfainedly , & so daily renuing his faith & repentance . 6. A continuall combate betweene the flesh and the spirit , corruption haling & drawing one way , & grace resisting the same & drawing another way : where this striuing & resistance is in mind and heart , there is the spirit , for els all would goe full-sway with corruptiō . Hereby then make search in thy selfe for these graces of God , & if thou find thē in thee , comfort thy selfe in assurance of thine adoption ; & though thou canst not find thē all , yet if there be an vnfained desire after them , when thou puttest vp these requests vnto God , comfort thy selfe , for thou art the child of God : for without the spirit of praier , which is the spirit of adoption , we cannot cal God father , nor say halowed be thy name , from a true heart , vnfainedly desiring Gods glorie . 4. Use. Out of these petitions we may obserue the plaine marks of a carnall man : as , 1. to neglect the glorie of God , and to seeke his owne praise & glorie . 2. To follow the sway of his owne corruptions , suffering them to be his guide , & to neglect to yeeld subiection and obedience to the word of God. 3. To make no conscience of sinne , if it fit his humour , so his own will be satisfied , he cares not for the doing of Gods will. 4. Not to rest on Gods prouidence for the things of this life , but wholly to relie vpon the meanes ; if they faile , his heart is downe , & his hope is gone . 5. To goe on in sinne , without remorse , or humbling himselfe vnto God : this impenitence is a plaine marke of a carnall man. 6. To runne headlong into temptation , without feare or feeling , so as he finds no occasion to pray for deliuerance from sinne : he that hath any of these sixe things raigning in him , is a carnall man ; therfore trie thy selfe , if thou finde them in thee , turne vnto God by true repentance . And look what we haue said of praier , according to the patterne of the former petitions , may also be said of thanksgiuing , after the example of these words , For thine is the kingdome , the power , and the glory . We haue shewed the vse of thē before , & so accordingly in al Gods blessings and works of his prouidence , for which we must giue thanks ; we must first labour to see therein the soueraignty & power of God , & then we must ascribe the same to God , with all glorie , & praise , & thanksgiuing . And not onely giue assent , but with 〈…〉 ce of heart wait for the fruition of euery grace and blessing we aske of God , according to his will. Amen . verse 14. For if ye doe forgiue men their trespasses , your heauenly father will also forgiue you : 15. But if you doe not forgiue men their trespasses , no more wil your heauenly father forgiue you your trespasses . These two verses contain a reason of the fift petition , concerning the forgiuenesse of our sinnes ; which is propounded with a limitation and condition of our forgiuing them that trespasse against vs : the reason here is , because in this behalfe , we shall finde such measure with God , as we mete out vnto our brethren . For the meaning of the words , three points must be discussed . First , whome this reason doth concerne , namely , priuate men for priuate trespasses : it reacheth not to Magistrates and publike persons in their function , who be the a Ministers of God to take vengeance on them that doe euill : for to such the Lord saith , Thiue eye shall not spare the b offender : but according to the qualitie of the offence , must he execute iudgement vpon offenders , for the remoouing of euill . And so must parents and masters deale in their families , and Ministers in their publike dispensation of the word : for els offences would so aboūd that there could be no liuing for Gods people in the world . II. Point . How doth these depend one vpon an other , our forgiuing of men , and Gods forgiuing vs ? Ans. We must not conceiue that our forgiuing men their trespasses , is a cause why God forgiues vs : for we are by nature dead in sinne , and can not doe any good thing of our selues , till we be enabled thereunto of God : but our forgiuing is a signe that God hath forgiuen vs , beeing indeede a fruit of our reconciliation with God : for it is a signe of true repentance , which is a fruit of faith , whereby we apprehend the mercie of God for the pardon of our sinnes in Christ. III. Point . How should our forgiuenes , goe before Gods forgiuing vs : for so the words seeme to import , If you forgiue — your heauenly father will forgiue you , &c. Ans. The pardon of sinne which God giues must be considered two waies : first , as it is giuen in heauen ; secondly , as it is reuealed and assured to the conscience of man : now the pardon of sinne in heauen alwaies goes before our forgiuing others : but our assurance of pardon with God , followes after our forgiuing of men : for a mans sinnes may be forgiuen with God , and yet he may long remaine without the assurance thereof in his owne conscience : this we may see in Dauid , for when Nathan said , c The Lord hath put away thy sinne , no doubt it was forgiuen in heauen ; but yet his d ●arnest prayer for pardon afterward , 〈…〉 wes plainly that he did not vpon Nathans speech receiue the cōfortable assurance of pardon in his owne conscience . This then is Christs meaning , that if we forgiue men their trespasses , God will assure vs in our consciences that he hath forgiuen vs ; otherwise , if we will not forgiue , God will denie vs that assurance . The vse of this point is first and cheifly this : we must learne to forgiue and forget all priuate wrongs and iniuries done vnto vs whether great or final , without desire of reuenge . The reasons to mooue vs hereto are these . First , it is Gods commandement here expressely inioyned , which must needs bind the conscience to obedience . Secondly , if we will not forgiue men , God will not forgiue vs : this Christ inforceth by doubling the sentence : now without Gods forgiuenes there 's no saluation , and therefore we must be ready to forgiue , as we tender our owne saluation . Thirdly , the frailtie of our nature is such , that we our selues are subiect to offer wrong to others : this is intimated in this phrase , except ye forgiue men their trespasses ; so that euery man is prone to trespasse against others ; and therefore as we would be forgiuen when we trespasse , so must we also forgiue men their trespasses . Now for the better performing of our dutie herein , these rules must be obserued . I. We shall perceiue in sundrie men many wants & frailties , which mens laws punish not ; as in old men frowardnes ; in others hastines ; and in some ambition and desire of praise : now these and such like we must in loue passe by , without taking notice thereof . Prov. 19. 11. It is the glorie of a man to passe by an offence . II. Rule . If men giue vs some light occasions of offence , as vpbraid vs with our ignorance , vnskilfulnes , basenes , pouertie , or such like , we must lightly passe them ouer , preferring the bond of peace before outward reputation . III. Rule . Though a man doe vnto vs that which is indeede flat iniurie , yet if it doe not manifestly hinder Gods glorie , or too much preiudice our good estate ; by hurting our good name , our goods , or life , we must cause our priuate griefe and hurt to yeild to publique peace . IV. Rule . If men doe vs such great wrongs as manifestly hinder Gods glorie , and our good estate in life , goods , or name ; then we must vse the helpe of the magistrate , and the lawfull defence of laws prouided for that ende . Alwaies remembring that in seeking to right our selues , we lay aside all malice , hatred , and desire of reuenge , and with a single heart propound Gods glorie in the reformation of the partie that doth vs wrong . Secondly , in this reason perswading to forgiuenes , we may see that pardon of sinne before God , and reformation of life goe together : for here by this one branch of a reformed life in brotherly forgiuenesse , is vnderstood all of the same kind : but where is no reformation of life , there is no pardon of sinne before God. Wouldest thou therefore be assured in thy conscience of Gods speciall fauour towards thee in Christ ? then reforme thy life by euery law of God : for this will giue thee assurance from God : but if thy life be vnreformed , thy hope of pardon is a meere conceit of thine owne braine : and therefore if thou want reformation now beginne , and if thou haue begunne , then hold on , and doe it more and more , for thy more full assurance . vers . 16. Moreouer , when ye fast , looke not sowre as the hypocrites : for they disfigure their faces , that they might seeme vnto men to fast . Verely I say vnto you that they haue their reward . Our Sauiour Christ , hauing rectified the abuses in Almes-giuing , and in praier , doth here come to a third Christian dutie , namely , fasting : wherein as in the former , first he seeks to reforme abuses , and then prescribes the true manner thereof . But before we come to these particularly , I will in generall handle the doctrine of fasting , for the better vnderstanding of this text , and exercise of this dutie . And first we must know , that Christ here speakes not of a ciuill fast , appointed by magistrates in their dominions for ciuill respects ; but of a religious fast , respecting the worship of God : which appeares by this , that he ioyneth the doctrine of fasting to the doctrine of praier , which is a speciall part of Gods holy worship . Now touching a religious fast , I will here handle sixe points . First , what kinde of worke a fast is . The Scripture speakes of two kinde of workes : some commanded of God ; others left indifferent . Workes commanded , be good works , and parts of Gods seruice , because he commandeth them , as praier , thanksgiuing , Almes-deedes , &c. Workes indifferent , be in themselues neither good nor euill , because they be neither commanded of God , nor forbidden ; as to eate , drinke , buie , sell , &c. And to this kind of works must we referte fasting : for it is not simply commanded of God , and so no part of his worship in it selfe , more then eating is . And yet consider fasting in it circumstances ; to wit , as a meanes to further and to testifie our humiliation in repentance , and our zeale in praier , and so it is a good worke : for in that vse , and to that ende God commandeth it , and it is a part of his worship . If it be saide , there is no commandement for it in the new Testament : I answer , if we consider it in the forenamed vse and ende , there is : for the same commandement that inioyneth praier , and humiliation , inioyneth fasting ; because it is a meanes to further them both : for euery commandement includeth all necessarie furtherances to the maine dutie . Againe , we haue in the new Testament examples of ordinarie fasting , which are without all exception , in our Sauiour Christ and his Apostles , with the occasions thereof set downe whereupon they fasted . Now this is a rule in Diuinitie , that the ordinarie examples of the godly approoued in Scripture beeing against no generall precept , haue the force of a general rule , and are to be followed . II. Point . How a religious fast is to be performed . In a religious fast three things are required . First , Abstinence from meate and drinke for one day , at least til the euening : for abstinence from morning till noone is no fast . When Hester required the Iewes to fast for her , shee forbids them a to eate , or drinke , during the fast . And when Dauid fasted and praied for his child begotten in adulterie , he would b eate nothing till he had ended his humiliation perceiuing that the child was dead . This is a thing graunted by all Protestants . And the very names of fasting vsed in the old and new Testament , import a totall abstinence for that time : which must be obserued , to discouer the absurditie of Popish fasts , wherein they allow men to drinke oft if they will , and eate also , so it be not flesh : but in fasting , abstinence must be vsed from all meat and drinke so farre as health and strength will suffer . Secondly , Abstinence from all delights of nature , whereby the outward man may be cheered and refreshed , as musicke , sweete smells , soft apparell , recreations , and such like . This Daniel obserued for three weekes of daies ; I ate ( saith c he ) no pleasant bread , neither came flesh or wine in my mouth , neither did I anoint my selfe at all : and the like may we see in many examples of the old Testament . They cast d dust and ashes vpon their heads , in stead of anointing themselues with oyle : and for soft apparell , they put on e sackcloath next their skin : they f waked when they should haue slept ; and lay vpon the ground in stead of beds : the g bridegroome went out of his chamber , and the bride out of her bride-chamber : for mirth there was mourning ; and h howling in stead of singing . Thirdly , a man must humble and afflict his bodie in fasting ; and therefore must be sparing in his diet and delights before the day of fasting : for a man may so pamper and full himselfe , that he shal not neede to eate or drinke for one whole day ; but such persons fast not : the time of our fast must be a i time of humiliation : men must afflict themselues therein , as k Ezra saith : they must beate downe the bodie , and bring it into subiection , as l Paul did : for though Ahabs fasting was but outward , yet thus he humbled himselfe before the Lord , 1. king . 21. 27. 29. Gods children therefore must see in their religious fasts , that their bodies be humbled with their soules . Here indeede care must be had , that in humbling our bodies we destroy not nature , or so weaken our strength that we difable our selues to serue God in our callings afterward ; such afflicting of the bodie the Apostle disaloweth , Coloss. 2. 23. III. Point . Touching the right ends of a religious fast : which be foure especially . I. To be a spurre and prouocation to true humiliation and repentance : for this cause the m Ninevites did not onely fast thēselues ; but caused their beasts to be without food & water , that by hearing their lowing and bleating for meat , they might more deeply be humbled by the consideration of the desert of their owne sinnes , and so more vnfainedly repent . This stands with good reason : for a mans abasing and pinching of his bodie , shewes him his vnworthinesse of the comforts of Gods creatures by reason of his sinnes ; it leades him to see his desert of Gods wrath by reason of his transgressions , and so his heart is more deepely stricken with conscience of his owne sinnes : whereupon he doth more freely confesse them vnto God , and more carefully turne from them afterward . II. A religious fast serues for an outward testimonie and profession of our humiliation and repentance : for by our abstinence from the delights of nature , and the comforts of the creatures , we solemnly professe our vnworthines thereof , and of all Gods blessings : for this the Lord bids , proclaime a fast , when he would haue his people to testifie their humiliation . III. It serues to subdue the flesh , and the corruption of nature : this end is necessarie , for the soule worketh by the bodie , the inclination of the affections is greatly swaied by the bodily constitution , and the soule is stained with many sinnes , by reason of the distemper of the bodie . But yet this ende is not so generall as the two former : for there bee two sorts of men in Gods Church ; some of so weake a constitution of body , that their ordinarie sobrietie and temperance in diet , doth sufficiently subdue the rebellion of their flesh ; now these neede not to fast for this end : others there be , whom ordinarie temperance and sobrietie will not serue to tame the rebellion of their flesh , and these are they that must vse religious fasting , for the subduing of the flesh to the spirit , besides their ordinarie moderation in diet . IV. Fasting serues to prepare vs vnto praier , and to further vs therein ; for first it causeth watchfulnesse , & cuts off drowsinesse , and so makes a man the more liuely and fresh in prayer : wherevpon our Sauiour often ioynes these together , n Watch and pray . Secondly , it makes vs feele our wants and miseries , and so brings vs to some conscience of our sinnes ; whereupon the heart is more deepely humbled , and so stirred vp more feruently to call for mercie : and for this cause the Scripture many times ioynes prayer and fasting together . IV. Point . The causes or occasions of a religious fast , which may iustly mooue vs thereunto : and they be seauen . First , when we our selues haue fallen into any grieuous sinne or sinnes , whereof our conscience accuseth vs , and whereby we procure the wrath of God against vs ; then to resonne our selues , and to escape the wrath of God , we had neede to giue our selues to prayer and fasting : 1. Sam. 7. 6. The Israelites hauing fallen to Idolairie , put away their strange gods , and turne vnto the Lord with weeping and fasting : and when they kept the feast of Expiation , which was a type of their forgiuenes by the Messias , then they humbled themselues in fasting before the Lord , Leuit. 16. 29. Secondly , when some among vs fall into any grieuous sinne , though wee our selues bee cleare from it , yet then wee must fast , because for the sinnes of others , Gods iudgements may iustly fall vpon vs. Hence it was that Paul blames the Corinthians , o because they sorrowed not for the sinne of incest committed among them . And in this regard , euery godly person ought to humble himselfe , because of the grieuous sinnes of Atheisme , blasphemie , oppression , &c. which abound among vs. Thirdly , when the hand of God in any iudgement lies vpon vs : so did the p Israelites , when they fell in battell before the Beniamites : and so ought we to doe for many iudgements of God that haue laien long vpon vs. Fourthly , when the hand of God in any fearefull iudgement lies heauie on others , among whom we liue , though we our selues be freo : in this case Dauid oft times humbled himselfe , not onely when his child gotten in adulterie was sicke , 2. Sam. 12. 16. but euen when his enemies were sicke he fasted , Psal. 35. 13. Fiftly , when Gods iudgements are imminent , & as it were hang ouer our heads : so did I●hosaphat q when his enemies came against his countrie : and in this regard we ought to humble our selues , for the professed enemies of Gods grace , are daiely plotting our subuersion . Sixtly , when we stand in need of some needfull blessing of God , especially such as concerne saluation ▪ thus r Cornesius besought the Lord in prayer and fasting , when he desired true resolution concerning the Messias ; and so ought we to doe , to get assurance of our recōciliation with God , in the pardon of our sinnes . Seauenthly , for Gods blessing and good successe vpon the ministerie of the Gospel ; so did the Church for Paul and Barnabas , when they sent them to preach , Act. 13. 3. and so ought we to doe at this day . These be the iust occasions of fasting mentioned in the word , whereto wee may referre the rest : and when any of these befall particular persons , families , congregations , cities , countries , or kingdomes , then they ought to humble themselues in fasting , before the Lord ▪ U. Point . The time of a religious fast : this now is free in regard of conscience . Indeede in the old s testament , they had a set time of fasting , to wit , the tenth day of the seanenth moneth : but in the newe testament , there is no set time which bindes the conscience ; onely men must fast as iust occasion is offered . If it be said , that diuers reformed Churches haue set times of fasting : I answer , those fasts are set for orders sake , and not to binde conscience , and they are ciuill fasts and not religious , for the Church may al●er them at her pleasure . The time of a religious fast , is the time of mourning , which is vncertaine vnto any Church , and therefore the time thereof cannot be set ; which must bee marked , because the church of Rome doth herein erre , in that they bind mens consciences to their set times of religious fasts . Tollet . instr . Sacerd . l. 6. c. ● . UI. Point . The kinds of a religious fast : and they are two ; priuate and publike . A priuate fast , is that which is performed priuately , either by one man alone , for some of the forenamed occasions peculiar to to himselfe , as Cornelius did ( Act. 10. 33. ) when he desired to know the true Messiss ; or by a priuate familie , vpon peculiar causes mouing them thereto , and so did Hester fast with her maides , Hester , 4. 16. This fast was foretold by Zacharie , The land shall bewaile , euery familie apart , the familie of the house of Dauid apart , and their wines apart , &c. A publike fass , is that which is performed publikely , by diuers families assembling , in one or in many congregations : and this publike fast is appointed partly by the Church , & partly by the Magistrate : the Church must iudge of the time and occasion thereof ; and the Magistrate must authorize and proclaime it . Againe , a religious fast may be distinguished otherwaies , in respect of the time of continuance , and manner of abstinence therin : for sometime a religious fast is onely from one meale for one day , as Iudg. 20. 26. sometime it is from one meale for many daies together , as 1. Sam. 31. 13. they fasted seauen daies together for Saul and Ionathan ; abstaining from their dinners , and taking some refreshing in the euening : and so Daniel fasted for three weekes of daies , that is , each day from morning till night , Dan. 10. 3. And sometime it is from all kinde of sustenance for many daies together ; so Hester and her maides fasted three daies , Hest. 4. 16. Now the two former may be vsed of vs as occasion serueth ; but this last is very dangerous ; for it is not with vs in this regard , as it was with the Iewes ; they liued in hot countries , and so had colde stomacks , by reason whereof they might fast three daies without any great inconuenience : but wee that liue in colder clymates , haue hotter stomacks , and so haue neede of more and oftener refreshing then they had ; neither can we fast so long without endangering life or health : now fasting must bee to humble and afflict the body , but not to destroy it . Thus much of fasting in generall : now I come to Christs doctrine of fasting here propounded . And first , of his reformation of the abuses thereof then vsed among the Iewes : When ye fast looke not as the hypocrites , &c. Quest. How doth this agree with the commandement of God , Ioel. 1. 13 , 14. where hee bids them howle and crie in their fast , which cannot be without a mournfull countenance ; and indeede in a true fast rightly celebrated , the sorrow of the heart must needes be testified by some conuenient signes and gesture in the bodie . Ans. Christ doth not here simply condemne a sorrowfull countenance in fasting , when as iust occasion of sorrow therein is offered ; for y Nehemiah looked sad : but onely the hypocrisie of the Pharisies , who when they fasted had a sad countenance , without a sorrowfull heart ; for all their heauie lookes , they had no broken spirits : this therefore Christ saith , carrie not a sad and heauie looke , when thou hast no sorrowfull mourning heart ; mind not thy outward countenance , in respect of thy heart and conscience . For they disfigure their faces , &c. This also may seeme not blame-worthie , for Gods children haue in their fasts diuers waies disfigured their faces , and beene approoued : Ezra y pluckt off the haire of his head and of his beard : and z Ioshuah and the Israelites fell to the ground vpon their face , and put dust vpon their heads , which could not but disfigure their faces . Answ. The Pharisies are blamed for disfiguring their faces , in diuers respects , and that iustly ; for first , this was the chiefe and onely thing they looked to in their fasts , euen the outward shewe thereof , which God hateth . Againe , the word translated disfigure , signifieth the very abolishing of their fauour and visage , which is farre more then the auncient Iewes euer vsed to doe ; they indeed humbled their bodies , and testified their sorrow , which God approoued : but they sought not to deforme their naturall complexion , they pined not themselues to make their faces pale , that so men might the better take notice of their much fasting , as these Pharisies did : and such were they in Pauls time , who spared not their bodies , Colos. 2. 23. Thus much for the meaning . The words thus explaned containe two parts ; a commandement , & a reason thereof . The commandement forbiddeth ●ained mourning in fasting , Looke not as the hypocrites : as if he should say , The hypocritical Scribes and Pharisies when they fast , make an outward shewe of contrition and sorrow , when as indeed their hearts are no whit humbled ; but you shall not doe so . The reason of the former prohibition is drawne from the practise of hypocrites , which is set out by the ende and fruite thereof : their practise is to disfigure their faces , therein is all their sorrow : their end is ostentation , that they might be seene vnto men to fast . And the fruit is answerable , verely I say vnto you they haue their reward : that is , reputation and praise of men . Thus then we see that Christ cōdemnes not religious fasting , nor godly sorrow therein , no nor yet the seemely signes of godly sorrow ; but onely hypocriticall fasting , when men haue mournfull lookes , without humble and contrite hearts . The Vses . 1. Here obserue the practise of these Scribes and Pharisies in Christs time : they did not only fast often , a as twice a weeke , but they were carefull in obseruing all outward rytes and signes pertaining to a religious fast : yet as in the two former duties of Almes-deeds , & Praier , so in this , the principal thing is wanting ; that is , truth & sincerity of heart ; for their sowre looks came not frō sorrowful hearts : they were whole and righteous in their own conceit , and so needed not the Phisition . Christ Iesus , nor amendment of life . Now in them we may see a true patterne of the propertie of naturall men in matters of religion , they more busie thēselues about the outward worke , then inward truth ; they content themselues with outward rytes and ceremonies , and little regard the true worship of the heart . See this in b Ahab , who humbled himselfe outwardly in great measure , for feare of punishment , but hee contented himselfe therewith , and neuer came to true humiliation of heart , in sorrow for sinne , for he continued still in his old sinnes : and the Israelites , both in the wildernesse , and in the land of Canaan , when God afflicted them , would humble themselues and seeke his fauour ; but yet not in constant sinceritie and truth , for as Dauid c saith , They flattered him with their mouth : — for their heart was not vpright with him : they performed the outward ceremonies , and d so drew neere to God with their lips , but their heart was farre from him . And thus it goeth generally with naturall men : the whole religion of the Papists stands in outward ceremoniall actions , partly Iewish and partly heathenish ; and when they haue obserued them , they looke no further . And so it fareth with many among vs , that professe true religion ; for the ignorant sort ( which are very many euery where ) content themselues with the outward actions of religion ; as comming to Church , hearing the word read , and sometime preached , and receiuing the Sacrament , once or twice a yere ; and when the worke is done ( though without vnderstanding ) yet all is well , they thinke God is serued wel enough . Yea many that haue knowledge , doe yet rest in the outward actions of religion ; for doe not some esteeme the conscionable endeauour of morall obedience to be but precisenesse ? and so though they beare some shew of religion , yet they reproach the power of it in others . And another sort doe onely so farre forth maintaine and professe religion , as it standeth with the good of their outward estate , and their peaceable fruition of wealth , honour , and delights , and so make a policie of religion and pietie . But let all these take heed vnto their soules , and betime repent , for these practises make them hypocrites in religion , whose end will be damnation ; and therefore bring thy heart to God , with thy outward worship , and content not thy selfe with the shew of godlinesse , but get the power of it , and shew it in thy conuersation ; and embrace religion for it selfe , and not for the world . Secondly , is the Pharisies fasting condemned of Christ , because they rested in the outward worke , and did it in ostentation , for the praise of men ? then doubtlesse Popish fasting is abhominable , because it aboundeth with more abuses : for I. In their religious fasts , they allow one meale , so it be not flesh ; and besides that , drinking of any kind of wines , or drinkes , taking of electuaries , and strong waters , conserues , and such like , at any time of the day ; which is a mock-fast , and nothing else . II. They make distinction of meates necessarie to a fast , and that not for ciuill endes , as Magistrates may doe ; or for temperance sake , as priuate men may doe : but for conscience sake , which is a doctrine of deuils , as the c Apostle saith . III. They binde men in conscience to many set daies of fasting , and make the omission thereof a deadly sinne ; wherein they take away our Christian libertie : for there was no want of care in our Sauiour Christ , to appoint all good meanes for the mortifying of the flesh , and yet he prescribed no set fasts in the new Testament . IV. They make fasting meritorious , teaching , that a man therby may satisfie Gods iustice ; whereby they doe blasphemously der●gate from the al-sufficiencie of Christs obedience and passion . Now ●ith they haue thus defaced religious fasting , let vs learne by Christs command , not to fast as the Papists doe . Thirdly , Christ saying to his Disciples , when ye fast , takes it for granted , that sometimes they fasted , and so ought to doe : & here he blames the Pharisies , not for fasting simply , but for their hypocrisie therein : whereby wee see , that Christ requires of all the godly , that when iust occasion is offered , they should fast , either publikely , or in priuate . And if Christ blame the Pharisies for their bad manner of fasting , then much more wil he blame them that fast not at all , though neuer so iust occasion be giuen vnto them ; for in this case it is not a thing indifferent , but necessarie , for the want whereof , God doth many times renue and increase his iudgements , as wee may see , I say 22. 12 , 13 , 14. Wherefore to mooue our hearts hereunto , let vs consider these reasons : First , wee haue here in the worthy president of most holy men in time past , who carefully performed this dutie , when occasion was offered ; as Dauid , Daniel , Ezra , Nehemiah , our Sauiour Christ , and his Apostles , especially f Paul , who fasted often : now their examples must bee a cloud of witnesses vnto vs , for we come farre short of them in many graces of God , and in obedience , and therefore had more neede to humble our selues . Secondly , wee haue among vs continuall occasions of fasting , both in publike , and priuate : as I. Gods iudgements present ; for when haue we beene free from some one of these , either famine , or pestilence , or vnseasonable weather ? II. Gods iudgements imminent and hanging ouer our heads ; for our professed enemies watch for our subuersion , and we are in danger to haue the kingdome of heauen taken from vs , in the power of the Gospel , the comfort of praier , and of the Sacraments , because wee doe not bring forth the fruites thereof . III. We haue our owne corrupt natures to subdue , and many sinnes to breake off , with particular iudgements vpon our selues to remooue ; for any one whereof we haue great neede to fast often . IV. Though wee had no such cause in regard of our selues , yet the horrible sinnes that abound in our land , are cause sufficient to bring vs on our knees . Paul c feared hee should be humbled at Corinth , in bewailing many that had sinned : and shall not the common Atheisme , the contempt of Gods word and iudgements , the blasphemies , oppression , and fearefull securitie of this age cause vs to waile and mourne ? V. We should oft humble our selues for the Church of God ; and for the continuance of the Gospell in sinceritie among vs , and to our posteritie : hereby wee shall best expresse zeale for Gods house , which should ●●te vs vp , as it is said of d Christ , and of e Dauid : Gods Ierusalem should be our f chiefe ioy : and we must testifie it by g praying for the peace thereof : Christ praied and h fasted when he chose his Apostles for the planting of his Church : much more therefore must we doe it , for the continuance of it . Fourthly , Christ here disallowes not onely the affectation of prayse in these Pharisies , but the disfiguring of their faces by a kind of pyning of themselues ; whereby he would teach vs , that a true fast stands not in the afflicting and weakening of the bodie . Now albeit few offend this way at this day , for most are giuen too much to pamper the flesh ; yet here may fitly be shewed , what care men ought to haue of their bodies . And first of all , a two-fold care must be auoyded ; as well an immodera● care to pamper the bodie with meate and drinke , for that makes the heart heauie , and the head drousie , and hereby lust is kindled , and sinne cherished ; which the Apostle forbids , Rom. 13. 14. as also too little care , whereby the bodie is pined and pulled downe to ouermuch weaknes , which is one thing here reprooued . The care required , is that moderate regard vnto the bodie , whereby it is so sustained by meate and drinke , that it may alwaies become the temple of the holy Ghost , and a sit instrument for the soule vnto workes of righteousnesse , and the worship of God. Now he that would thus order his bodie , must doe two things : First , he must obserue perpetuall temperance in foode and rayment , taking that which may well suffice nature , but not fulfill the lusts thereof . Secondly , if this will not serue to subdue the flesh , but that it will still rebell against the law of the spirit of life , ( as in some it will not ) then fasting must be vsed , in which the body is to be afflicted , and the soule humbled , for the subduing of the rebellious flesh : but yet herin we must beware , that we destroy not our health , our strength , or our constltution ; for thus we neglect our life , which is a sin of murther : wherein ( though few ) yet some doe offend , who in the meane time liue in the practise of soule and grosse sinnes otherwaies . Fiftly , here note how farre the Pharisies goe in outward humiliation : they are content to afflict their bodies , euen to the disfiguring of their complexion ; but yet they will not repent and leaue their sins , no though Ioh. Baptist , & Christ preach repentance vnto them : wherein behold the propertie of our corrupt nature in Gods seruice , if outward actions and bodily exercises wil serue the turne , we can be content to bestow much cost , to take great paines , and to endure some affliction ; but yet still wee desire to liue in our sins . This is euident in Popery , for who are more au●tere to their own bodies , in watchings , wandring , in whipping themselues , fasting ? &c. and yet where is more abhominable filthines then among them ? & this makes that religion so embraced , because in dispensing with sin , for the performāce of these bodily actions , it fits so well to our corrupt nature . Wherfore let vs take notice of this our corruptiō , & though we must not neglect the humbling of the body vpon iust occasion ; yet let vs principally looke to the mortifying of sinne , and the obedience of the heart . vers . 17. But when thou fastest , annoint thine head , and wash thy face , 18. That thou seeme not vnto men to fast , but vnto thy father which is in secret ; & thy father which seeth in secret , wil reward thee opēly . Christ the true doctor of his Church , hauing in the former v. sought to reforme the exercise of fasting , from Pharisaicall abuses , doth in these two verses seeke to restore the same to his right vse ; not so much intending to command vs to fast , as to bring vs to the right maner of fasting . The exposition . When thou fastest , &c. It seemeth that Christ here speaketh especially of a priuate fast , for besides that he vseth words of the singular number , Thou , Thine , &c. he inioyneth the concealing of it frō others , which cannot be done in a publike fast : and yet the maine thing here inioyned , is the approbatiō of the heart vnto God , which must be obserued in all religious fasts , as well publike as priuate . Annoynt thine head , & wash thy face : Here Christ alludeth to the custom of the Iewes , who to shew their cheerefulnes , vsed to annoynt their heads with sweet oyntments , and to wash their faces ; as we may see by Naomies cōmand to a Ruth , & by b Dauids practise , when he perceiued his child was dead , & would testifie that he had ceased from mourning for it : as also by the speech of Christ , iustifying the woman that annointed his feet with oyntmēt , mine c head thou diddest not annoint , but she hath annointed my feete with ointment : for as Dauid ●aith , God giues oyle to make the face to shine , Ps. 104. 15. But yet these words are not to be taken properly , neither do they bind vs to annoint our heads when we fast , as may appeare by these reasons : 1. If the words should be taken properly , then should Christ condemne al the fasts of holy men in the old testament , who vsed neither ointments nor washings , but abstained from all such bodily delights for that time . 2. Christ should command contraries , namely , the vse of such things in fasting , as were more proper to feasting , wherin mē vse to be ioyfull & cheerefull . 3. He should inioyne that to some countries , which were not in their power , or at least could not be vsed of thē without excessiue charges ; as in this or other cold coūtries , where sweet oiles are rare & costly . The true meaning therfore , must be gathered out of the circūstances of the place : now Christs intent is here , as in the former points of Alms-deeds , & praier , to prescribe vnto men the approuing of their hearts vnto God in fasting , by auoyding ostentation therein , & desire of the praise of men : & therfore he names such behauiour , as doth no way intimate a fast vnto others ; meaning thereby , that we should conceale our priuate fasts frō men ; as if he should say , when thou fastest priuately so carrie thy selfe , that it may not appeare to men thou fastest , and in all thy fasts seeke onely to approue thy heart vnto God. The words thus explaned containe 2. parts ; a commandement , and a reason therof . The commandement is two-fold : First , that we should cōceale our fasts frō men , intimated by wash thy face , & annoint thy head : secondly , that we should seeke to approoue our selues , not to men , but to God in our relgious fasts , in these words , That thou seeme not to men to fast , but to thy father which is in secret . In this first branch of this commandement we may learne , that the priuate worship of God must be performed priuately vnto God , & concealed frō men ; for that which is here said of priuate fasting , which is a meanes to further our praiers , is true of praier it selfe , & of euery part of Gods priuate worship , for there is the same reason of all : as may thus appeare ; First , in al actions of Gods worship , there must be obserued an holy comelines & decencie , which is then done , when they be performed with fi● & conuenient circūstances ; that is , publike actions of worship , with publike circumstances , and priuate actiōs with priuate circūstances : as publike praier must be made of a publike person , in a publike place , with an audible & loud voice ; & priuate praier must be made in a priuate place , by priuate persons , with a still and lowe voice , & other seemely priuate gestures . Secondly , when priuate worship is performed with publike circumstāces , there are many occasions giuen to ambitiō , pride , & hypocrisie ; but being done priuately , these occasions are preuented , & the heart is more free to seeke the approbation of God only . This doctrine serues to direct our practise in Gods worship ; as first , that we must not reserue our priuate preparatiō to Gods publike worship , til we come to the publike congregation ; but prepare our selues at home priuately in our chāber or closet : for though to pray euery where be lawfull , yet because conuenient circumstances must be obserued in all our actions of worship , therefore priuate praier in a publike place is not so seemely nor conuenient ; for publike circumstances doe not beseem priuate worship . Quest. What if a man wanted time , or had forgot to prepare himselfe before hand ? Ans. Slight pretences cannot iustifie any disorder in Gods worship : & yet if a man will needs there performe his priuate preparation , he must conceale all outward signes of praier , & only lift vp his heart vnto God ; for a good dutie may become offensiue by inconuenient circumstances . Secondly , this shews how Christian families must order their priuate exercises of religion , namely , so priuately for voice & gesture , that they may conceale the same from others , beside their familie present : and so must particular persons praying alone , obserue such circumstances as may conceale their praiers from others ; for all occasions of ostentation must be auoided , that so the heart may apply it selfe wholly towards the Lord. That thou seeme not to men to fast . This is the secōd branch of Christs commandement , wherein wee learne a second dutie in a religious fast ; namely , that therein we seeke to approoue our selues & our action only to God : for which end , we must obserue 3. things . 1. With our fasting wee must ioyne a conuersion of our heart frō sin vnto God : Ioel 2. 12. Turne you vnto me with all your heart , & with fasting : there God hath ioyned them together , & they may not be seuered . Now that our hearts may turne to God in fasting , we must haue speciall regard to our behauiour both before , in , and after our fast , whether publike or priuate . Before the fast , we must prepare our selues thereto in an holy manner , by a serious consideration of the causes and occasions of our fast : a worthy example hereof we haue in a Iehoshaphat , who considering a fearefull iudgement to be at hand , in the approching of his enemies , was sore afraid , & therupon set his heart to seeke the Lord , & proclaimed a fast . In fasting wee must labour to haue more tender affections , & deeper humiliation then ordinarie : 1. Sam. 7. 6. The Israelites humbling themselues in fasting for their idolatrie , in Mispah , drew water , and powred it out before the Lord : which words import their deep humiliation , whether it were by abundant weeping , ( as some expound the place ) or by powring out water indeed , to signifie , that they powred out their soules before the Lord. After the fast , we must labour for reformation and amendment of life , that our behauiour both towards God and man ▪ may be euery way better then before . A notable example hereof , wee haue in the Iewes , who hauing renued their couenant with God , vpon their a humiliation , did not onely b write it , and c seale vnto it ; but bound themselues thereto by d curse & oath . 2. That we approoue our selues & our action to God in fasting , we must be sure we propound vnto our selues therein the right ends of a religious fast ▪ which we haue before propoūded ; for if we faile therein , and propound other ends vnto our selues , we corrupt the whol action vnto our selues . 3. With our fasting we must ioyne the duties of the second table , in the works of iustice , mercie , & loue to our brethrē ; for without these , our loue to God is not sincere : nay , God reiects that bodily humiliation , which is seuered from the exercise of mercie & cōpassion , as we may see at large , Isay 58. 3 , 4 , &c. I shewed before that we had iust cause to humble our selues ; which when we doe , wee must bee carefull thus to approoue our hearts vnto God. Thus much of the cōmandement : now followeth the reason therof , drawne from the promise of Gods reward to them that fast in an holy manner : And thy father which seeth in secret will reward thee openly : that is , seeing thee intend onely to approoue thine heart and action vnto God in fasting , will giue thee an open reward at the last day . This text the Papists doe notably abuse , to prooue 2. heretical conclusions touching fasting : First , that fasting in it selfe for any good ende , is a part of Gods worship , because it hath a promise of open reward , euen life euerlasting , made vnto it , as before was made to praier & almes-deeds ; and therefore must needes be of the same nature with them : for things indifferent ▪ & bodily exercises , profit little , that which hath the promise is a part of godlinesse , 1. Tim. 4. 8. Answ. This promise is made to him that fasteth , not to the worke ; and that not simply for his exercise of fasting , but for his repentance , conuersion , and inuocation , which goe with fasting , and are furthered thereby . But they alleadge , that Annath serued God with fastings and with praier . Answ. In the old testament , fasting was a part of Gods worship ; for it was commanded to be performed the tenth day of the seauenth moneth : and then also was the making and performing of vowes , a part of religious worship , commanded of God. Now in all likelihood Annah had bound her selfe by vowe to God , to that course of praier and fasting , and therfore was approoued of God therein . But now in the newe testament wee haue no cōmandemēt for set fasts or vowes , & therfore the case is not the same , and so her example cannot prooue the thing for which they alleadge it : indeed we haue the vow of moral obedience made in baptisme , but that euery one is bound to performe that takes God for his God , though he should not vow it . Again , a man may be said to serue God in praier and fasting as Annah did , because praier is a true part of Gods worship , and though fasting in it selfe be not the worship of God , yet beeing ioyned with praier , it is a notable furtherance thereunto : and beeing so performed vpō iust occasion , it is a part of his worship , because he requires it . The second conclusion which the Papists would gather hence is ; that Fasting satisfieth Gods iustice , and merits remission of sinnes and life euerlasting ; because this promise of open reward is here made vnto it . Ans. We must know , that the promises of God for remission of sinnes and life euerlasting , beeing grounded vpon Christ , are onely made to them that be regenerate and beleeue in Christ ; and so they are not made to him for his works sake , but for his faith whereby he is in Christ , and so indeede are made vnto him for Christs sake onely , in whome we grant , that God of his free grace makes himselfe a debter by his promise to euery beleeuer that doth any good worke : yet the debt is not due to vs for any thing we doe , but due to Christ who hath merited it , and in Christ due to vs. But it will be said , that works are oft mentioned with Gods promises , and especially faith , which is a worke . Ans. True : but yet the reward promised is not giuen for works sake , nor yet for faith ; but for Christs sake , whose merit imputed to vs is receiued by faith , which faith we testifie by workes : and so according to our faith and works , we receiue a reward of God , but not for them : as Christ said to the Centurion , f As thou hast beleeued , so be it vnto thee . Thus then must we conceiue of this promise made to fasting ; though in it self it be a bodily exercise : yet being done in obedience to God vpon iust occasion , by him that beleeueth in Christ , & beeing ioyned with praier and conuersion to God , it is a worke of faith , and shall haue a reward . Now this gracious promise made to fasting in this holy maner , must stirre vs vp to a loue of this exercise , and to the practise of it , so oft as iust occasion is giuen . And vndoubtedly one speciall cause of the continuall renuing of Gods iudgements among vs is , because we humble not our selues by praier and fasting vnder Gods mightie hand . It were therefore to be wished , in regard of the manifold iust occasions , that publike fasts were more often commanded by publike authoritie , and priuate fasts more conscionably vsed in euery family . And thus much of the fourth part of Christs Sermon , containing a reformation of abuses in Almes , Praier , and Fasting : out of all which we must learne this one thing which Christ principally intends ; to wit , in all holy duties to auoid hypocrisie , endeauouring to doe them with that simplicitie and sinceritie of heart , whereby we truely desire to haue God and not man the seer and approouer of them . And so shall our workes be not only good in themselues , but in vs , and acceptable vnto God : otherwise , if we doe them in ostentation , or for other sinister respects , the hypocrisie of our hearts defiles our good workes , and so makes them vnacceptable vnto God ▪ and vnprofitable to our selues . Verse 19. La● not vp treasures for your selues ▪ vpon the earth , where the moth and canker corrupt ▪ and where theeues digge through and steale . 20. But lay vp treasures for your selues in heauen , where neither the moth nor canker corrupteth , and where theeues neither dig through nor steale . Here beginneth the fift part of this excellent sermon , and it continueth to the ende of this chapter ; wherein our Sauiour Christ intendeth to reforme his hearers of couetousnes , and to worke in their hearts a moderate care & desire of worldly things . Now the order of this discourse is this ; First , he laies down the substance of his perswasion , and then enforceth and amplifieth the same . The ground and substance of Christs perswasion consists in a double commandement : the first shewes what we must not doe in respect of treasures , v. 19. the second , what we must doe , v. 20. both which he enforceth by their seuerall reasons , in the same verses : as also with a reason common to them both , v. 21. For the first commandement , La● not vp treasures ▪ &c. The meaning . The word here translated ●a●e vp , is more significant in the original , then our english doth expresse ; for it imports two things : First to gather together : secondly , to hoard or heape vp in store things gathered , against the time to come : so Rom. 2. 5. Thou ●eapest vp vnto thy selfe , &c. Treasures ▪ that is , worldly wealth in abundance , pretious things stored vp ▪ as siluer , gold , pearls , &c. Upon earth : here Christ aimes not so much at the place , as at the kind of treasures ; for heauenly treasures may be laid vp while we are here on earth : & therefore he forbids hoarding of earthly treasures . For themselues ▪ that is , respecting your priuate gaine & benefit , all respect to the good of the Church & common wealth laid aside . So then the words beare this sense ▪ Take heed that you gather not riches together , to hoard vp here below , for your owne priuate vse and benefit alone , making them your treasures in which you put your trust and place your ioy and delight . But yet that we may not mistake the meaning of our Sauiour Christ , I will distinctly set down what things Christ forbiddeth not , pertaining to the gathering or keeping of worldly goods ; & then what it is which he doth directly forbid . There be 3. things respecting the world , which Christ forbiddeth not : viz. I. Diligent labour in a mans vocation , wherby he prouides things needfull for himselfe , and those that depend vpō him ; for else he should be contrarie to himselfe , inioyning man to eat his bread in the sweat of his face , Gen. 3. 19. and commanding that he that will not labour should not eate , 2. Thes. 3. 10. II. The fruition and possessing of goods & riches ; for they are the good blessings of God , beeing well vsed , & haue bin possessed of Gods children , as Abraham , Iob , Salomon , &c. III. The gathering & laying vp of treasure is not simply forbidden , for the word of God alloweth hereof in some respect , 2. Cor. 12. 14. The father must laie vp for the children : and the Disciples vnderstanding of the generall famine , by the prophesie of Agabus , which should be in all the world , gathered prouision aforehand for the brethre in Iudea : & b Iosephs prouident wisedome is commended by the holy Ghost , for hoarding vp the corne in Egypt against the time of dearth , for the common good : & the c temple of God had his treasurie by Gods appointment ▪ for the vpholding and repaire therof : so that Christ doth not simply forbid all gathering and laying vp of treasure or wealth . What is it then which Christ here forbids ? Ans. Sundry practises of couetousnes , wherof the first is , Excessiue seeking of worldly wealth , whē men keep no measure nor morderation therein ; although God giue sufficient , yet they are not cōtent , their desire is so vnsatiable . And that we may see the danger of this practise , I wil here shew how far forth a man may seeke for , and lay vp worldly wealth : for the better vnderstanding wherof , this distinctiō of worldly goods must be laid down for a groūd ; They are either necessarie , aboundant , or superfluous ▪ Necessarie goods are of two sorts ; either necessarie to mans nature , without which no man can liue , nor familie stand ; as meat , drinke , apparel , lodging , &c. or necessarie to a mans state and condition of life , without which he cannot exercise the duties of his calling wherein God hath placed him ; as books to a student , tooles to a trades-men , &c. Now here ariseth the question : How much of these things are to be counted necessarie , & so may bee prouided for , & laid vp ? Ans. The opinion and iudgement of the couetous man must be no rule in this case ; for his corrupt heart is vnsatiable , like the sea which cannot be filled , and like d the fire , that neuer saith , it is enough , Now because of the diuersitie of mens estates , by reason of their difference in properties & conditions , there can be no certaine rule set downe ; for that which is enough for one , will not suffice another : & therefore the iudgement & practise of the godly wise , who know how to vse the creatures as blessings of Gods prouidence , must bee our rule to iudge what is necessarie : other rules wee haue not in the word , but what they iudge needefull , according to the word , that must be esteemed necessarie , and accordingly prouided . Yet further this may here be added , that things must not be deemed necessarie , onely in regard of the present vse , but also with respect to the time to come , wherein they may be needfull . Example . A trades-man hauing nothing besides his trade to liue vpon , may prouide for things necessarie while his strength continueth , to maintaine himselfe in old age , when through decay of strength or ●ight he is not able to worke . And so a man hauing many children , may in the vse of lawfull meanes , prouide for their portions before hand , that when their age requireth , hee may therewith dispose of them in some good state of life . The second sort of wordly goods is Aboundance , whereby I meane that plentie and store , which serues not onely for necessitie , but for holy comelinesse and delight . The third sort is Superfluitie , whereby I meane such aboundance , as a man hath neither vse of for the present , nor in any likelihood shall haue for the time to come . Now these grounds thus premised , I set downe this rule touching mans prouision for worldly wealth . Things necessarie for mans person & his calling , a man may seeke for and lay vp ; but for aboundance , & for superfluities , no man ought to labour or be careful : hereto Christ hath put this barre , Lay not vp treasures for your selues : & Salomon praies as directly against superfluitie , as against pouertie , Pro. 30. 8 , 9. Giue me not riches nor pouertie ( saith he ) but feed me with food conuenient for me : and he renders this reason against aboundance , lest I be ful and denie thee , & say , who is the Lord ? Now hence I reason thus ; looke what we may aske of God , that onely must we seeke for , & no more : but we may only aske for things necessarie ; for to pray for aboundance we haue no warrant , & therfore we must only seek for necessaries , & not for aboundance . Hereto the Apostles rule agreeth well , If we haue food and raiment , let vs herewith be content , for they that would bee rich or abound ( as the word signifieth ) fall into temptation and snares . Quest. If we may not pray for aboundance , what must we doe , if God giue aboundance ? Ans. If God blesse vs with aboundance , vpon our moderate labour and care in our lawfull callings , we must receiue it thankfully , & as good stewards lay it vp to be bestowed on good vses , either in our families , or in the church & common wealth , as God in his prouidence shal offer vs iust occasion . Now this beeing euident , that we must onely seeke for things necessarie , and no more ; then we must all learne to beware of carking care , & be contented with things necessary , when God giues thē . And to moue vs hereunto , consider the reasons following : First , it is Gods commādement , that we should be contented with things necessarie , 1. Tim. 6. 8. and therefore we must make conscience of obedience in the practise of contentation . Secondly , they that are greedie after aboundance , haue many temptations to bad dealing , and so can hardly keepe a good conscience : they fall into snares ( as the f Apostle saith ) and into many foolish and noysome lusts , which drowne men in perdition and destruction . Thirdly , in time of persecution ( which oft accompanies the Gospel ) the richer a man is , the more danger hee is in to forsake the truth ; for the heart of man is naturally so glued to the world , that without Gods special grace , it will sooner forsake Christ , then worldly wealth : this wee may see in Demas , who to embrace the world , forsooke Paul , 2. Tim. 4. 10. whereupon Christ saith , g how hardly can a rich man enter into the kingdom of heauen . And thus much of the first practise of couetousnes , which is excessiue care and labour after worldly goods . The second practise of couetousuesse which Christ here forbids , is when men seeke only or principally for worldly goods , neglecting spirituall graces in regard thereof . This appeares by the opposition of the next verse vnto this , lay not vp for your selues earthly treasures , but lay vp for your selues treasures in heauen . This was Esaus practise , who sold his birthright for a messe of pottage , Heb. 12. 16. and the sinne of the Gadarens , that vpon the losse of their swine , desired Christ to goe out of their coasts , Luk. 8. 37. And this is the sinne of our age , wherein many things , nay almost euery thing , which may yeeld profit or delight , is cared for aboue the word ; or else how could there be so much preaching , and so little profiting , but that mens thoughts and delights are taken vp with earthly things ? but this is a preposterous and disordered care , which euery one must labour to reforme , as Christ commands , v. 31. The third practise of couetousnes here forbidden , is to put trust and confidēce in worldly things treasured vp : this is the Idolatry of the heart , for looke whereon a man sets his heart , that he makes his God , & therefore is couetousnesse called idolatrie , Colos. 3. 5. Hence it is that Christ makes it so hard a thing for a rich man to enter into heauen , Mat. 19. 23 , 24. because they g trust in their riches : and if we marke well , wee shall finde it commonly true , that rich men are proud hearted and secure , not regarding Gods iudgements , nor the meanes of their saluation ; for they take not God for their strength , that trust in their riches . Dauids coūsell therfore must be followed , k If riches increase , set not your heart thereon . The fourth practise here forbidden , is when men lay vp for themselues onely , without regard to the Church or common wealth , or reliefe of the poore . This is a deuillish practise ▪ for euery one is but a steward of that he hath , to dispence the same for Gods glory to the good of others . The p 〈…〉 re are Gods poore , and members of his familie , and therefore he re 〈…〉 es , that euery steward in his family should see they haue their portio● ▪ God ●ill call the rich to their account , when this will not be taken for good disposing , to say I kept my riches to my selfe : so much will the ●l●thfull seruant say , that hides his talent in a napkin . And therefore let vs learne to make conscience hereof , with the rest of these bad practises . Where the moth and canker corrupt , and where theeues digge through and steale . These words containe a speciall reason of the former commandement , to this effect : Earthly treasures , as riches , raiment , &c. are subiect to be corrupt by the moth and canker , and to be caried away by theeues : and therefore we must not excessiuely or principally seeke after them , set our hearts vpon them , or hoard them vp for our selues . The exposition . The word translated Moth , signifieth a worme that eateth the finest cloath , and consumeth the best garment : yet here it must be taken more largely , for any worme that doth destroy or consume any creature . And so the word translated canker , must be largely taken , for any thing that by rust or fretting doth eate into and consume mettall , or any other creature . Here then Christ noteth a two-fold vanitie of the creatures , both in respect of their nature , and of abuse for their nature , they are subiect to corruption by rust , moth , and canker , be the creatures neuer so pure and costly , as gold , siluer , pearles , &c. for the heauens themselues are subiect to vanitie . And for abuse , they are subiect to the iniuries of vngodly persons , theeues may steale them , and couetous persons may hoard them vp that they shall serue for no vse . Now if all earthly creatures be subiect to vanitie both by corruption and abuse , then we must not make them our chiefe treasures , but seeke for them and vse them in a moderate and sober manner . Quest. But whence came this vanitie vpon the creatures ? Ans. God hath subiected them vnto it for the sinne of man. Rom. 8 ▪ 20. The consideration hereof must let vs see the grieuousnesse of our sinnes , and the greatnes of Gods anger due thereunto , in that he hath imprinted the stampe of his wrath vpon euery creature for the sinne of man , by subiecting it to this two-fold vanitie . And therefore when we see a moth vpon apparell , or rust and canker ▪ vpon mettall or other creatures corrupting them , we ought rather to be humbled for our sinnes , then to suffer our hearts to be drawne to immoderate desire & delight after earthly things . Secondly , are the creatures that neuer sinned , subiect to vanitie for mans sinne ? then how vaine a thing is man , that by his transgression bringeth vanitie vpon the creatures ? let vs therefore in them behold our owne vanitie , and when we pitie them , learne to lament our owne iniquities . v. 20 ▪ But lay vp treasures for your selues , &c. Christ hauing shewed what we must not doe in respect of treasures here on earth , and knowing mans inclination to be such , that he will needs haue something for his treasure , doth here come to the second branch of his commandement ; shewing what treasure we must lay vp for our selues ▪ and enforceth vs thereto by a speciall reason . The treasures we must lay vp are , treasures in heauen . Quest. How should we lay vp treasures in heauen , for we cannot of our selues come there ; no man can saue himselfe , the beginning , progresse , and accomplishment of our saluation is of God in Christ wholly ? Ans. It is vsuall with God in Scripture , to ascribe the worke of the principall efficient cause , to the instrument thereof . Thus in the last ver . of Obadiah , Preachers , are expressely called Sauiours : and , 1. Tim. 4. 16. In doing this thou shalt both saue thy selfe , and them that heare thee : and , 1. Cor. 4. 15. I haue begotten you through the Gospel : and yet both saluation and regeneration are the works of God alone , onely Preachers are the instruments thereof . So in this place , to make vs rich with heauenly treasures , is the worke of God alone : for we rather treasure vp vnto our selues wrath against the day of wrath , by our transgressions : and yet because we are instruments by his grace , in the vse of meanes to get this treasure , therefore he giueth this commandement vnto vs , as though the worke were wholly ours , though himselfe be the principall author . But yet that we may better conceiue of , and practise this commandement , two points are to be considered . First , what this treasure is : Secondly , how a man must lay it vp for himselfe : both these we must marke with reuerence , because they are points of great waight and moment , in the practise whereof standeth our saluation . For the first . In searching it out , we will first consider , what is erroniously thought to be this treasure which Christ would haue vs to lay vp . The Church of Rome hath for many hundred yeares , abused the world hereabout , making the ouerplus of Christs merits , and of the merits of Saints and Martyrs , to be the treasure of the Church , which beeing gathered together and put into a store-chest , is ( say they ) in the Popes custodie ; and he alone hath the plenarie opening and shutting of this chest , and the ordering and disposing of these merits : by vertue whereof he giues out indulgences and pardons , when and to whome he will. And hereby indeede he maintaines and vpholds his kingdome : for hereby comes infinit wealth and reuenewes . But this cannot be the true treasure ; ●ay , it is corrupt and deceitfull for two causes : for first , hereby they abase the true treasure which is Christs merits , by adding supplie thereto from the merits of Saints : for if Christs merits receiue increase from the merits of men , then it is not al-sufficient of it selfe , and so but a poore treasure . Secondly , hereby they make the merits of Saints departed , to be the merits of others which liue long after them , by the Popes application ; which is a thing impossible and absurd : for no man can merit for himselfe : but say he could , yet should his merits be for himselfe alone and for none other : for euery man in regard of saluation is a priuate man , and the reward of his workes he doth that way can onely redound vnto himselfe : onely Christ Iesus our Mediatour , God and man , who was by God himselfe made a publike person for this ende , can merit for others . The true treasure then ( to let the other passe ) is in a word , the true God , that one only eternall essence in three persons , who made all things and gouernes all things ; in him alone is all goodnesse and happines to be found . Gen. 15. 1. I am thy buckler , and thine exceeding great reward , saith God to Abraham : and Psal. 16. 5 , 6. The Lord is the portion of mine inheritance ( saith Dauid ) — I haue a goodly heritage : which is as much as if he had saide , The Lord is my treasure . I will not stand on this , for men by the light of nature haue seene and saide thus much . This rather is to be considered , how God becomes our treasure . And for this ende we must conceiue of God , as he hath reuealed himselfe vnto vs in Christ : for out of Christ he is not our God , and so not our treasure ; but God incarnate is our true treasure : Coloss. 2. 3. In whome , that is , in Christ , are hid all the treasures of wisdome and knowledge . Coloss. 3. 3. Our life , euen eternall life , is hid with Christ in God , as in a treasurie . 1. Cor. 1. 31. Christ is made vnto vs of God wisdome , righteousnes , sanctification , and redemption : and , Ioh. 1. 16. Of his fulnesse , as out of a full treasurie , we all receiue grace for grace . Now we must not rest in his incarnation , but conceiue further of him as he was crucified for vs in our nature , and is set forth vnto vs in his word and Sacraments : for his obedience , death , and passion is our treasure , which is reuealed and applied in the word of promise , and in the Sacraments : and this is that thing prepared of God for them that loue him , which eye hath not ●eene , eare hath not heard , neither euer entred into the heart of ●aturall man to conceiue . 1. Cor. 2. 9. But why ( will some say ) should Christ crucified be called our treasure ? Ans. Because he is the fountaine and storehouse of all true blessings conuaied from God to man. Wouldest thou haue remission of sinne , & righteousnes with god ? why , Christ was made sinne for vs , that we might be made the righteousnes of God in him , 2. Cor. 5. 21. Wouldest thou haue life euerlasting ? This same Iesus Christ is very God , and life eternall , 1. Ioh. 5. And he that hath him hath life , 1. Ioh. 5. 12. Wouldest thou haue comfort in distresse , and true delight in temporall blessings ? then get Christ Iesus , for he is life in death ; and without him , the good things of this life be no blessings vnto vs. II. Point . Hauing found what this treasure is , let vs now see how euery one must lay it vp for himselfe : for so Christ here cōmandeth , lay vp for your selues , &c. That we may lay vp Christ crucified for our treasure , we must be carefull to doe fiue things , intimated in the parable of him that bought the field wherein the hidden treasure was : 1. we must finde this treasure : 2. we must value it : 3. obtaine and get it : 4. assure it to our selues : 5. vse it as a treasure . I. Dutie . We must needes find this treasure first of all , els we cannot value it , nor obtaine it , we cannot assure it to our selues , nor vse it : And thus much is implyed in that parable , where it is called an hidden treasure ; for we cannot haue a thing that is hid before we find it . Now the finding of this treasure stands in Gods reuealing of it vnto vs , letting vs see that naturally we want it , and making vs feele that we are poore without it , and therefore stand in great neede of it , whereupon we beginne to seeke it . Euery reuealing of this treasure is not the finding of it , for God inlightens the mind of man two waies : first , generally , whereby a man in reading the word is able to conceiue the true sense and meaning of it . Secondly , more specially , when beside the generall sense , God makes a man feele the truth and power of the word in his owne conscience : and in this speciall illumination stands the true finding . This indeede is a great blessing of God , but not common to all : for our naturall eies cannot discerne it , and the more we are dazled with the sight of worldly treasures , pomps , and vanities , the blinder wee are about this spirituall treasure : yea this treasure is hid from many that are able to propound the word of God truly ; as Christ saith , these things are hidde ( ofitimes ) from the wise and prudent , and reuealed vnto babes : for till the Lord giue this speciall . illumination whereby a man sees his owne miserie in himselfe and his great need of Christs righteousnes , Christ is a hidden treasure vnto him . In regard whereof we must descend into our owne hearts , and there trie whether by the sense of our owne miserie in our selues , and our owne desire and hungring after Christ , God haue reuealed this treasure vnto vs : we may say , h we see , with the Iewes , and yet be blinde , vnlesse we truly feele the want of Christ in our owne soules : oh therefore labour for this speciall illumination ; for the Doctrine of the Gospel will neuer be sweete and pleasant to vs , till we finde this precious treasure hid therein . II. Dutie . Hauing found this treasure , we must highly prize and value it , euen aboue all that we haue or can get ; nay more worth then all the world besides . So did the man in the parable , Matth. 13. 44. esteeme the treasure hid in the field aboue all his goods : And c Paul so esteemed of Christ crucified , that he counted all things losse for the excellent knowledge sake of Christ , and iudged them as dung that he might winne Christ. This high esteeme of Christ is needfull , if euer we meane to lay him vp for our treasure ; and then haue we made good progresse in this heauenly purchase , when we truely value Christ in our hearts at so high a rate : and therefore we must endeauour our selues hereunto , and labour so to frame our whole conuersation in speaches and in action , that they may testifie at how high a rate we value Christ. And because the word of God reueales Christ Iesus vnto vs , in which regard it d is called a treasure , therefore it also must be highly valued , euen aboue all carthly things . Thus Dauid did , Psal. 119. 72. The Law of thy mouth is better vnto me then thousands of gold and siluer : verse 127. I loue thy Commandements aboue gold , yea aboue much fiue gold : hereof wisdome saith , my fruite is better then gold , euen then much fine gold , and my reuenues better then ●ine siluer . It were happie for vs if wee did thus value the word of God. Many hold there is but one truth , and so that be knowne it is no matter whence it is learned , whether out of Gods word , or the writings of men : but they are sarre deceiued , for the Scriptures of God onely , are that truth which is according to godlinesse ; and they alone discouer vnto vs this heauenly treasure , and therefore they must haue the preheminence in our hearts , and be esteemed farre aboue all the writings of men : which if we would doe , we should feele that power and comfort of the word in our hearts , which naturally we lacke . III. Dutie . Hauing found out , and rightly valued this true treasure , we must seeke to get it for our selues , and make it our owne : so did the man in the parable ( Matth. 13. 44. ) when he had found the treasure hid in the field ; and so Christ here commandeth , lay vp treasures for your selues . Now that we may get this treasure to our selues , we must conscionably vse such meanes as God hath appointed for this purpose ▪ to wit , I. heare the word of God preached with all reuerence , care , and diligence , labouring to mixe it with faith in our hearts : II. receiue the Sacraments with all reuerence and due preparation : III. pray to God in faith earnestly and constantly for the pardon of our sinnes , and the fiuition of this treasure . The reason hereof is plaine : for the word and Sacraments are as it were the Lords two hands , wherewith he reacheth out this heauenly treasure and all spirituall blessings vnto vs ; and our faith is the hand of our soule wherewith we receiue them , now by our praiers we testifie this faith , and sanctifie vnto our selues the two former meanes . IV. Dutie . Hauing gotten this treasure , we must labour to make it sure vnto our selues ? And to this purpose we must follow Pauls counsell and charge to rich men : 1. Tim. 6. 17 , 18 , 19. Charge the rich men in this world , that they be not high minded , neither trust in vncerten riches , but in the liuing God : that they doe good and be rich in good workes — : laying vp in store for themselues a good foundation against the time to come , that they may obtaine eternall life : where marke how by trusting in God , and by liberalitie and bountie , we are exhorted to lay a good foundation . What ( will some say ) must we be saued by our Almes-deedes , and good works ? Ans. Not so : for the f ground of our saluation is Gods election and loue in Christ , which he himselfe hath laid vp in heauen for vs. But the foundation which wee must lay vp for our selues , is in our owne consciences , for our assurance in Gods foundation : and this we lay by our good works of loue , mercie , and iustice ; all which be fruits of faith : and beeing done in faith and with singlenes of heart to Gods glorie , they are sure testimonies of our portion in the true treasure Iesus Christ : for hereby we know we are translated from death to life , because we loue the brethren . 1. Ioh. 3. 14. V. Dutie . Hauing got this treasure sure to our selues , we must vse it as a treasure . Hereunto three duties are required : I. we must haue our conuersation in heauen , for there Christ our treasure is : and where our ●reasure is , there will our hearts be : and if our hearts be on Christ in desire , in ioy , and delight , it cannot be but our liues will be holy and heauenly , though our bodies be here on earth : but let vs beware that our affections be not set on things below , for then is not Christ our treasure at all . II. We must turne our earthly goods into heauenly treasures . This we doe by imploying them in works of mercie , for he that giues vnto the poore , lends vnto the Lord , Prou. 19. 17. so that the mercifull man hath the Lord for his debter , for the Lord sends the poore mā as his messenger vnto the rich , to borrow of him such things as the poore man lacketh ; and the Lords returne of paiment is in heauenly blessings : and therefore Christ himselfe as it were explaning this point , g bids ; sell that ye haue , and giue almes : make you bagges which waxe not old , a treasure that cannot faile in heauen , where no theefe commeth , neither moth corrupteth : This then is the Lords owne direction , for this happie exchange of earthly goods for heauenly treasures , then which , who can wish a better increase . III. We must rather part with all that we haue then with Christ Iesus ; friends , goods , countrey , libertie , nay our owne life , and deerest hearts blood must all goe for this treasures sake : so doth the good purchasser part with all he hath for to ●●ie the field in which this treasure is , Matth. 13. 44. but if we will rather part with Christ then with some or with all of these , then wee vse not Christ as the true treasure . Thus we see how Christ becomes our treasure ; let vs therefore make conscience to practise these fiue duties so long as we liue : for when Christ becomes our treasure marke what will follow ; we shall finde in our hearts such sweet content therein , that neither prosperitie shall lift vs vp too high , nor aduersitie cast vs downe too low ; nothing shall daunt vs while we haue this treasure sure ; no kind of death , no not the day of iudgement . Thus much of the commandement , now followeth the particular reason thereof : where neither moth nor canker corrupteth , &c. This reason is drawen from the vnchangeable certentie and safetie of this treasure : earthly treasures are subiect to corruption , and to losse by stealth ; but this heauenly treasure is free from all such things , for the highest heauen is not subiect to corruptiō , nor to the violēce of theeues and robbers ; and therefore our treasure must be there . Quest. Why should the highest heauens be free from that vanitie , whereto all creatures els are subiect by the sinne of man ? Answ. The heauens aboue which we looke vpon , and the earth below , with all creatures in them , belonged to man by the right of creation , but the highest heauen is the throne of God : Now when man fell , he was punished not onely in his owne person , but in all the creatures that belonged vnto him , which by his sinne were made subiect vnto vanitie : But the highest heauen was free from that curse , because it did not belong to man by the right of creation , but is a supernaturall gift , whereto we haue right and title onely by the grace of Adoption and redemption in Christ Iesus : now sith man had no right thereto by creation , it was not meet that the sinne of man should make it subiect to vanitie or corruption . If therfore the safetie of an enduring substance can allure our hearts to loue and like , then let vs set our selues for this heauenly treasure . v. 21. For where your treasure is , there will your heart be also . This verse containes a reason of the former commandements , cōmon to them both ; tending to perswade vs to the obedience of them both . The reason standeth thus : Where your treasure is , there will your hearts be also : But your hearts should not be on earth , but in heauen : Therefore lay not vp treasures vpon earth , but in heauen . The exposition . By treasure ( as we saide before ) must be vnderstood things pretious & excellent in our estimation laid vp for time to come , wherein we repose our trust , and take a speciall ioy and delight . By heart we must conceiue , not onely the affections which are seated in the heart , as loue , ioy , care , desire , and delight ; but the more inward powers of the soule in thought and imagination ; yea and the effects hereof in action , as labour , studie , and endeauour : As if he should say ; your treasure and your heart are ioyned together , looke where that thing is wherein you trust and take chiefe delight , & theron will your thoughts runne ; your loue , feare , desire , and care will draw vnto it ; and your chiefest paines , studie , and endeauour will be after it . The vse . Doe heart and treasure goe together ? Then here first we learne to search out and trie the state of our owne hearts : for though it be a bottomlesse gulfe , h and deceitfull aboue all things , so as none can thoroughly know it , yet if we applie this sentence aright vnto our selues , we shall be able to giue true iudgement of the state of our owne heart . An earthly treasure , and an earthly heart ; but heauenly treasure , and an heauenly heart ; these cannot be seuered : therefore looke whereon thou spendest thy thoughts , & settest thy loue , thy care & delight , and bestowest thy wit , industrie , and labour , and thereby iudge of the disposition of thy heart . If the thing be earthly and worldly , then thy heart is earthly and carnal : thou maist plead that thou hearest the word , receiuest the Sacraments , and praiest often ; yet all this will not prooue thee to haue Christ Iesus for thy treasure : for thine heart beeing set vpon the world , there vndoubtedly thy treasure is , and that prooues thy heart to be earthly and carnall . And on the contrarie , if thy principall thoughts , thy chiefe loue , ioy , and delight be on Christ crucified , and thy speciall care and industrie be after his merits and righteousnes , then is Christ thy treasure , and thine heart is heauenly . Secondly , hereby we may know whether we haue any portion in heauen : for looke where our heart is , there our portion is : if our heart in thoughts , desire , and industrie , be set on earthly things , then is our portion vpon earth : But if we mind heauenly things , if we delight in them , and labour after them , then is our portion in heauen . It is not the exercise of religious actions now & then , but the setling of the heart either on earth or heauen , that shewes where our portion is . Thirdly , this coupling of the heart and treasure together , teacheth vs , not to regard this world nor temporall life , in respect of heauen and life eternall ; nay , in this regard we must despise the world and temporall life , so farre forth as it may be done without ingratitude to God , and without hatred of the worke of his hands , and of his temporall blessings : for as earthly creatures are the workemanship of God , so temporall life is his good blessing , giuen vs as a time wherein we are to prepare our selues for life eternall ; and therefore simply we may not despise it , but onely in respect of life eternall . Now we must shew this high respect to heauen and to life eternall , aboue that we haue to this world and temporall life , by heauenly meditations , and by spirituall desires , ioy , and delight : for if heauen be our treasure , then must our delights be drawne from worldly things , and set on heauen . vers . 22. The light of the bodie is the eye : if thine eye be single , thy whole bodie shall be light : 23. But if thine eye be wicked , then all thy bodie shall be darke . Wherefore if the light that is in thee be darkenesse , how great is that darkenesse ! These two verses haue sundrie expositions , which we must discusse , before we can see the scope and coherence of them in this place . Of sundrie which I take to misse the right scope of Christ in this place , I will onely touch one , which is the most probable ; and then set downe that which I take to be the best . By single eye , some vnderstand a liberal minde ; and by the wicked eye , an ●●●ious and couetous minde : and so they make Christ here to speake of liberalitie and couetousnes . Now it is true that the words will beare this sense , for Salomon puts the good eye , for the liberall and mercifull person : Prov. 22. 9. He that hath the good eye , he shall be blessed : for he giueth of his bread vnto the poore : and the euill eye , for the couetous person : Prov. 28. 22. A man of a wicked eye hasteth vnto riches . But though the words will beare this interpretation , yet it is not ( as I take it ) the proper meaning of Christ in this place : for here , the light of the bodie , the single eye , and the light that is in vs , be all put for one and the same thing . Now the light that is in vs , is the vnderstanding and iudgement of the minde . Againe , the eye is here called the light of the whole bodie : but the liberall minde cannot be the light of the whole bodie for all actions , but for workes of mercy and bountie onely . To come therefore to that which I take to be Christs true meaning : The words containe in them diuers similitudes : In the first wordes , The light of the bodie is the eye , is a parable taken from a candle in an house ; for as a burning candle set vp in an house lighteth the house and all that be in it ; so the light of this eye ( which is the vnderstanding ) lighteth the whole bodie and giueth direction to the whole man , in all his actions . In the next words , If thine eye be single , &c. to the end of the 23. verse , is a second similitude , which standeth thus : If a man haue a good and cleare bodily eye , he can guide himselfe i● the right way , and keepe his feet from stumbling and from falling : but if his eye be dimme and darke , then he cannot walke without stumbling : and if he want an eye , or that his eye be starke blind , then of himselfe he cannot walke without stumbling and wandering : so in like maner , if the vnderstanding , which is the eye of the minde , be sound and cleare , able to iudge of good and euill , then is the whole life well ordered : but if the iudgement be corrupt , then is there much disorder in the life : & if it be cleane put out , then is there nothing but brutish cōfusion . Thus stand the comparisons in these words : Now the meaning of them is this . The first words are plaine , The light of the bodie is the eye , that is , the eye giues light for the direction of the bodie ; as a light in an house directs the housholders in their affaires . If thine eye be single , &c. By eye here is meant the minde , resembled by the bodily eye : and the single eye is the vnderstanding mind , able to iudge of good and euill , of things to be done , and not to be done . Thy whole bodie shall be light : by bodie is meant , the life , and by light is meant , well ordered and directed : for the mind is to the life for the directing of it , that which the eye is to the bodie for the ordering thereof . But if thine eye be wicked , &c. the wicked eye is the corrupt mind , hauing the vnderstanding darkned , & iudgement so depraued that it cannot rightly discerne of good and euill , what is to be done , and what is to be left vndone . Then all thy bodie shall be darke ; that is , thy whole life in all thine actions shall be full of sinne and disorder . Wherefore if the light that is in thee be darknesse ; that is , if the natural light of reason and iudgment left in man after the fall , be quite extinguished . How great is that darknesse ; that is , wonderfull shall his corruption and disorder be ; yea so full of confusion , that there shall be no difference betweene his life and the life of a brute beast . And this I take to be Christs proper meaning . Now the words thus explaned , depend vpon the former as an answer to a secret obiection , which the heart of man might frame vnto it selfe , against those two commandements , to this effect . If there be such necessitie of laying vp treasures in heauen , and of auoyding to lay vp treasures in earth , then why doe not the most wise and learned men of our time doe so ; they seeke more for earthly treasures then for heauenly ? Hereto Christ answers thus , as if he had saide ; maruell not at this , for they want the single eye , the vnderstanding mind to discerne of things that differ , they cannot iudge aright of the true treasure , and so not knowing the heauenly , they seeke the earthly treasure only . Now that we may preceiue the words of Christ thus to answer the former obiection , we must know that Christ doeth here presuppose thus much ; that euery mans eye is either single , corrupt , or blind : and the single eye which is a good vnderstanding , befalls not all men , no not all wise and learned men , but them onely to whome God in mercie giues it . But the corrupt eye befalls euery man naturally . And some by sinne put out the light of nature , and so become senselesse in spirituall things . And hence it is , that all men naturally wanting the single eye , and hauing the corrupt eye , yea many hauing the blind eye , doe not discerne of the true treasure : and so leaue the heauenly and giue themselues wholy to the earthly . Thus we see both the meaning and the coherence , leading vs to the maine cause of couetousnes , which the blind eye of the mind not able to discerne of true spirituall treasure . Now in the words these three points are to be handled : I. The single eye with the fruites thereof : II. The wicked eye with his fruites . III. The dark and blind eye with the fruites thereof . I. Point . The single eye is the mind of man indued with some portion of true heauenly wisdome ; and the fruite of it , is to giue the bodie light . To know this single eye the better , we must search out what true wisdome is . This true heauenly wisdome is no common gift , which euery professor may haue , but a speciall gift of God in Christ , peculiar to them that doe truly beleeue in him . 1. Cor. 1. 30. Christ 〈◊〉 made wisdome vnto vs of God ; not only because he is the matter of our wisdome , we being then onely truely wise , when we know Christ and him crucified ; but also because he is the roote from whence all our wisdome springs : for being ingraffed into Christ by faith , we become , as it were , flesh of his flesh , and bone of his bones , and so a●● not onely made iust by the imputation of his obedience , but doe also receiue inherent holines and wisdome from him ; our wisdome and holinesse beeing deriued from his , as the branch is from the stocke , and the fruit from the roote . And this wisdome ●ef●ll● not at all to the deuill and his angels , though they know much , nor to all that are Christians in name ; but onely to the members of his mysticall bodie by faith . This heauenly wisdome hath two actions : First , to discerne ●right of things that differ , and to distinguish one thing from another spiritually ; this Paul praied for in the behalfe of the Philippians , Phil. 1. 9. that their loue might abound more and more in knowledge , and in all iudgement or b sense , that so they might discerne things that differ : that is , good from euill , and heauenly from earthly ; what to doe , and what to leaue vndone , which is a propertie of men of age in religion , who thorough long custome attaine herunto , Heb. 5. 14. And hence it is that the childe of God can I. discerne the voice of Christ , the true shepheard , from the voice of all false teachers . II. By this gift of discerning , hee can put a difference betweene the water of Baptisme , and all other water ; and betweene the bread and wine in the Lords table , and common bread and wine . III. Hereby the Church , and euery true member of it , is enabled to iudge rightly of crosses , distinguishing fatherly chastisements , from Gods plagues and curses for sinne . IV. Hereby hee can discerne the things of God , euen his own election , his vocation , adoption , and iustification ; these and such like he can perceiue in himselfe more or lesse . V. In a word , hereby he can discerne the true treasure , from worldly ; hereby he knowes the 〈◊〉 of heauenly things , aboue earthly . These things the naturall 〈◊〉 cannot doe , but the spirituall man discerneth all things , 1. Cor. 2. 15. looke whatsoeuer befalls him , therein hee can see the hand of God working for his good , therein he can discerne Gods wisedome , power , and prouidence : in all which we may perceiue the most excellent vse of this heauenly wisdome . The second action of this heauenly wisdome , is to iudge , determine , and giue sentence of things , what is to be done , what is not to be done ; what is good , and what is euill in practise and behauiour . And here this one thing must bee remembred , that the principall point of this wisdome , is to determine of true happines , whereto the whole life of man ought to be directed : which happinesse , is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdome , farre different from the wisdome of the world , Psal. 4. 6. Many say , who wil shew vs any good ? there is the worldlings happinesse ; But Lord lift thou vp the light of thy countenance vpon vs ; there is true happinesse : so Paul , comming among the wisest of the Gentiles , professeth , that he esteemed to knowe nothing but Christ , and him crucified : 1. Cor. 2. 2. for whose excellent knowledge sake , he thought all things to be losse , Phil. 3. 8. And the same should be our wisedome ; for though a man had all humane learning and policie , yet if he faile in this , rightly to determine of true happines , all his wisdō would prooue foolishnesse ; for c the wisdome of this world is foolishnesse with God : and therefore if any man seeme to be wise in this world , let him be a foole that he may be wise ; that is , a foole to the world , in esteeming the knowledge of Christ crucified onely true wisdome ; and the fauour of God in him , true happines ; that so he may be wise indeed in the sight of God. Another chiefe part o● this heauenly wisdome , is a spiritual and godly prouidence , whereby we forecast by all meanes how to compasse and come by true happinesse● herein the power of heauenly wisdome is shewed . And without this , though otherwise a man discerne the right , yet his knowledge and wisdome is imperfect and vnprofitable . And thus we see the actions of this heauenly wisdome , whereby we may describe it thus : It is a gift of Gods spirit to them that are in Christ , whereby they are enabled to discerne of things that differ , and to iudge and determine what is that true happinesse , whereto the life of man ought to tend ; and withall to forecast and prouide by what good meanes it may be compassed . And he whose minde is endued herewith in some true measure , hath the single eye . Now the fruit of this single eye is , to make the whole bodie light ; that is , to bring the whole life into good order , guiding it in the paths of righteousnes , and making 〈◊〉 abound in good works . Prov. 8. 19 , 20. My fruit ( saith wisdome ) is ●●●ter then fine gold ▪ — I cause to walke in the way of righteousnes , and in the m●ds of the paths of iudgement . Prov. 1● . 23. The wise heart guideth the mouth wisely , and addeth doctrine vnto his lips . The vse . 1. Considering the mind indued with this wisdome is thus commended ; we must hereby learne , to labour for it in a speciall maner : beside this commendation of it by our Sauiour Christ , which should be a spurre to prouoke vs to this dutie , the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it . Now that we may the better obtaine this heauenly wisdome , we must be carefull of these two things especially . First , to get the feare of God into our hearts , which is the beginning of this heauenly wisdome , Psal. 111. 10. Now this feare of God , is a reuerend awe of the heart towards God , whereby a man is fearefull to offend , and carefull to please God in all things . And this we shall get , if we receiue the word of God with reuerence , and applie it to our owne soules when we heare it ; trembling thereat when it toucheth our consciences , and humbly submitting our selues vnto it without raging or repining ; saying as Hezekiah did to the Prophets reproofe , The word of the Lord is good . Secondly , we must wholly close vp our eyes , ( the eyes of our minde I meane ) and suffer our selues in all things to be ouerruled and ordered by the written word of God. This was e Dauids practise : he gaue himselfe to continuall meditation in the word of God : he made it a f lanterne to his feete , and a light vnto his pathes . And hereby he became g wiser then his enemies , and got more vnderstanding ▪ then all his teachers . Wouldest thou then be truly wise ? become a foole to the world , leane not to thine owne wisdome ; but make Gods word thy whole direction . Secondly , hereby we are taught to walke wisely in our whole conuersation , that so it may appeare we haue this single eye : hereto h Paul oft exhorteth vs. And thus we walk when we prac●●se euery action of our life in wisdome , according to these foure rules , which are to be obserued in euery good action . I. The thing we doe must be iust . II. The means of effecting it must also be iust . III. We must keepe our selues therein , within the compasse and limits of our calling . IV. We must doe the thing with an honest , vpright , and single heart . And that we may worke wisely according to these foure rules , we must euer haue the word of God , to tell vs what is iust ; what meanes be iust ; what be the precincts of our calling ; and when we worke with an vpright and single heart : so doing , our workes shall be in wisdome , and we shall haue the approbation and praise of God. Thirdly , seeing this single eye of spirituall wisdome , makes our life to shine with righteousnesse , we must learne to season our naturall wit , with this spirituall wisdome . Naturall wisdome is a commendable gift of God , but without this spirituall wisdome it is foolishnesse in the things of God , yea very corrupt in naturall actions ; and therefore we must ioyne therewith this heauenly wisdome , which may season it and make it holy ; and so shall the vse of it tend to Gods glorie . It is the miserie of this age , that men of excellent parts for naturall wisdome , haue no regard to season the same with spirituall wisdome : hereby come many aberrations in matters of great importance , for it is iustice with God to curse their proceedings , that despising the heauenly , leane altog●ther to their owne wisdome . Fourthly , seeing spirituall prouidence in forecasting how to compasse true happinesse , is a speciall part of true heauenly wisdome ; we must become carefull practitioners hereof in our liues , that so we may attaine to true happinesse . When the rich i mans ground brought forth much fruit , how prouident was he to lay vp store for the time to come : yet God calls him but a foole , because he had no regard or forecast to the state of his soule . And the fi●e virgins are therefore called k foolish , because they contented themselues with blazing lampes , and had no forecast for ●yle in their vessels : and so many at this day content themselues with an outward profession , and doe not prouide for the graces of saluation . But though a man had all the wisdome of the world , and by his wit could compasse vpon earth what his heart could wish , yet if he faile in prouiding for true happinesse , all his wisdome is but madnesse ● see this in l Achitophel , whose counsell for worldly things was like the oracle of God , yet wanting this spirituall wisdome to forecast for true happinesse to his soule , his ende was both shamefull and fearefull : for in a discontent , m he went and hanged himselfe . Let vs therefore practise this wise forecast for true happinesse , and neuer be well till we get assurance hereof ; then doe we shew our selues truly wise . If we faile in this we faile in all ; and therefore like the wise Virgins , let vs get oyle in our vessels , the sauing graces of Gods spirit into our hearts , that when our bridegroome Iesus Christ shall come , we may enter with him into glorie . And thus much of the single eye , with the fruites thereof . The second point to be handled , is the wicked eye , with the fruits thereof ; in these words , But if thine eye be wicked thy whole bodie shal be darke . The wicked eye , is the mind of man hauing some light of vnderstanding in it by nature , yet maruelously blinded and darkened by the corruption of sinne through Adams fall . And for our better instruction herein , we must know , that the mind of man by Adams fall receiues a two fold blemish : first , it hath lost the gift of discerning and iudging in spiritual things , mistaking euill for good , earthly for heauenly , things to be refused , for things to be chosen . This is plaine by our blindnesse and ignorance in the true knowledge of God , and of our selues . First , touching God , howsoeuer the mind of man by nature know there is a God , yet naturally man will not acknowledge the presence of God , for if he did , he would not without remorse or feare commit those sinnes in Gods sight , which he is afrayd and ashamed to doe in the sight of many men . Againe , the mind by nature will not acknowledge Gods particular prouidence , for in the time of want or distresse when meanes faile , his heart is dead within him : and the promise of helpe from man doth more cheere him , then his hope in God ; which shewes plainely that he trusteth more in the creature , then in his creatour . Thirdly , the mind of man by nature doth not acknowledge Gods iustice , for naturally man thinks , that though he sinne , yet he shall escape punishment , as Deut. 26. 16. Fourthly , though man know God must be worshipped , yet naturally the mind dise●●eth not of Gods right worship ; herein the foolish heart is full of darknesse , and turneth God into an Idol ; Rom. 1. 21. 23. And in a word , the naturall man perceiueth not the things of God , neither can he know them , because they are spiritually discerned , 1. Cor. 2. 14. which shewes plainely that herein he hath a wicked eye . Secondly , for our selues , the mind herein wants the gift of discerning : for , I. no man naturally knowes the blindnesse of his owne mind , they thinke n themselues to be wi●e , when in the things of God they be starke fooles : II. man cannot discerne aright of his own sinnes , nor see the vilenes of thē naturally , though his conscience oft accuse him : for if he did he would not sinne as he doth : III. man naturally doth iudge amisse of his owne fradtie and mortalitie , for there is no man so aged , but he thinkes he may liue longer . This Moses saw when o he prayed God to teach them so to number their dayes , that they might applie their hearts vnto wisdome . IV. Naturaly men cannot discerne aright of the scope & end of their liues : for whereas we ought to aime at the glorie of God & the good of our brethrē , to serue God in mens good : by nature we litle thinke on this , but wholly seeke our owne good , and our owne praise . V. We cannot naturally discerne of our own true happinesse ; for doe we not measure it by outward things , esteeming the rich and honourable happie , and the poore man miserable ? By all which it is more then euident , that the minde hath lost the gift of right discerning . The second blemish of corruption in the minde is , in respect of it slauish subiection vnto those things which it should rule and direct : for naturally it is subiect to these three vnmeete guides : I. to the corrupt will and affections : II. to the wicked temptations of the deuill cast into it , yea and that so farre , that such as the temptation is , such is the minde that is tempted : III. to the world , and the ill examples therein : for naturally men sway with the times , & thinke the common course the safest . And in this respect also is it here called a wicked eye . Now the fruit of it is , to make the whole bodie darke ; that is , the whole life of man full of disorder and vnrighteousnes . And how should it be otherwise , when that which should discerne betweene good and euill , and direct accordingly , is disabled thereunto . The vse . 1. Seeing by nature we haue this euill eye ( for that Christ taketh for granted ) we must labour diligētly to discerne it in our selues , & to find that naturally we cānot iudge a right of God & of our selues . This is the first step to true knowledge , to discerne of our own naturall blindnes : and till we perceiue it in our selues in some measure , we know nothing as we ought to know . Also whē we see it , we must bewaile our miserie in this behalfe , that we haue a minde so corrupt , that it causeth disorder in our whol life ; yea , we must trēble & feare at this wicked eye . Bodily darkenes causeth feare , but farre more dangerous is this spi●ituall darkenesse , for hereby the soule is kept from the sight of God vnder the power of Satan . We therefore discerning in our selues this wicked eie , must follow the counsell of our Sauiour Christ , Reuel . 3. 18. Buy of me eie salue , that thou maiest see : that is , we must get of him the inlightning of his spirit , in the holy ministery of his word ; for this is that anointing which teacheth vs all things , 1. Ioh. 2. 27. which when we doe truly receiue , then doth our wicked eie become single . Secōdly , hereby we see that the course of the world , in regard of the state of their mindes , is iustly to be reprooued ; for euery where both young and olde content themselues with this wicked eie : if they can say , there is a God , and this God is to be worshipped , to be loued , and feared ; and that we must loue our neighbour as our selues , and liue wel , they seeke no further : and yet if a man were brought vp in the wildernesse , he might see all this by the light of nature ; the wicked eie seeth thus much : but we must not content our selues herewith , for if there be no more , the life is full of darkenesse still ; and the soule may goe to vtter darkenesse with all this . We therefore must remember to get the single eie , else we are no schollers in the schoole of Christ. Indeed some plead , that Preachers can say no more in effect but this , Loue God aboue all , and thy neighbour as thy selfe : but these men know not what they say , blessing themselues in their ignorance : they must know that grace must be put to nature , and sanctifie it ; and spirituall knowledge ioyned with naturall , or else we remaine with the wicked eie . If wee haue no more but a generall confused knowledge in moral points , that serues not to saue vs ▪ but to make vs without excuse at the last day . Againe , another common fault worthy reproofe is this , that men content themselues with naturall reformation ; they will graunt that God is to bee worshipped , and loued , that we must liue wel , deale iustly , and loue our neighbours : but the blinde eie seeth thus much . The meere ciuill man will goe thus farre , and yet his life is nothing but darkenesse : all this reformation is but naturall . We therefore must labour for renued hearts , by the spirit of God , and reformed liue● according to the Gospel ; for howsoeuer a ciuill conuersation may commend vs vnto men , yet it will not saue vs in the day of the Lord. Thirdly , is this euill eie in euery one by nature ? then beware we bee not wise in our selues , and from our selues , in matters of saluation ; herein the word of God must be our wisedome : Deut. 12. 8. — 11. — Ye shall not doe euery man that which seemeth good in his owne ●ies — but that which I command you . Farre be it therefore from vs to appoint to our selues , how we will worship God , or how we will be saued : and yet such is our blinde presumption , that wee will bee our owne masters in these things . The Turke hath his religion , the Iewe his , and the Papist his , all swaruing from the truth of God ; and yet euery one of these look to be saued in their religion : each one of these haue a different manner of worshipping God , and all swaruing from the true worship : and yet they all perswade themselues that God is well pleased with their seruice . And thus it goes with naturall men among v● , though otherwise sufficiently wise for worldly things ; they resolue vpon their own course for the saluation of their soules , let the preacher say what he will : some thinke , if they repent at their ende , and then commend their soules to God , it is sufficient ; others looke to be saued by their wel-doing , and others by their faith ( as they call it : ) but in truth , by their owne good meaning , and intent to liue well ; for what faith haue they that knowe not Gods word and promises ? Thus by their owne wisedome wil men be saued , and hereby the deuil destroyes many a soule : but let God bee wise and euery man a foole , and let vs submit our selues in the things of God , wholly to be ruled and guided by his written word , lest Iewishly and Popishly , we going about to stablish our own conceits in the matters of saluation , doe plunge our soules into the pit of destruction . Fourthly , is the eie of the minde naturally corrupt ? then must wee labour for a better eie ; that is , the eie of faith , by which we relie on Gods mercie for our saluation , and on his prouidence for all needfull things in life and death . This eie makes supply to that which is wanting to naturall knowledge ; hereby we discerne rightly of God , and of our selues , this enables vs to see afarre off : yea , hereby we see things inuisible , for it is the euidence of things which are not seene , Heb. 11. 1. hereby Abraham saw the day of Christ , and was glad , Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off , Heb. 11. 13. This will inable vs to walke in their steps towards the heauenly ci●ie ; and therefore let vs get this faith ▪ that so becomming children of the promise , we may be counted for the seed . And thus much for the wicked eie . The third kind of eie , is the blinde eie , which is set out with the fruits thereof , in these words ; Wherefore , if the light that is in thee bee darkenesse , how great is that darkenesse ? For the better discerning of the state of man with this blinde eie , we must see what is meant by light , and also by darkenesse . By light is meant that knowledge of God , of iustice , & of good and euill , which is in the minde by nature : now though this cannot be quite put out ( for the most wicked wretch , and the veriest Atheist that liues , hath some conscience remaining , which is a worke of this light ) yet it may be so buried and couered , that no light shall appeare , nor any vse be made of it , and then is it said to be darkenes ; which is the state of those that are giuen vp to a reprobate sense , as when a man denies there is a God , or that the Scriptures be the word of God , or such like ; in these men naturall light is become darkenesse . And the cause of this change in them , is their corrupt will and rebellious affections , which ouer-ruling naturall knowledge and conscience , cause men to giue themselues to actuall sinnes , whereby at length they come to commit sinne greedily and without remorse ; yea , euen against conscience , and the light of nature , and so burie them both in such sort , that they haue no more vse of them , then if they were quite put out . Now where the light of nature is thus put out , the fruite of it is most palpable darknesse ▪ How great is that darkenesse ? that is , there is nothing in that mans life , but brutish confusion in hellish actions , of pride , couetousnesse , enuie , blasphemie , and vnnaturall vncleannesse ; as Rom. 1. 27 , 29 , &c. The Use. Considering the light of nature may be thus put out , wee must hereby be admonished , First , to enter into a serious consideration of our owne vilenesse ; for naturally wee haue in vs ( euen the best of vs all ) such rebellious lust , and damnable desires , as vnlesse they be restrained , or renewed by grace , will darken , and as good as put out the light of nature . This should make vs vile in our owne eies , that nourish such corruptions , and esteeme so of sinne , which wil put out that light which yet Adams fall left in vs. Secondly , hereby we are admonished to haue speciall care to mortifie our corrupt desires , and our vnruly affections , that else wil exstinguish in vs the light of nature . Before the fall , the minde ruled and directed the will and affections ; but now these inferiour powers rule , or rather ouer-rule the minde , and vtterly peruert the regiment thereof ▪ they cast a mist , and a vaile ouer the eie of the minde , that it can see nothing in the waies of righteousnesse : and therefore as wee tender the saluation of our soules , wee must renounce our owne naturall wils and corrupt desires , and striue to bring them into subiection vnto the word of God. Many men thinke much to be crossed of their naturall desires and delights , but it is happie for the soule , when God in his prouidence doth breake men of their wills ; for the will vnsubdued carries the whole man headlong into all disorder . This must be considered of them which haue knowledge and learning , for vnlesse the will and affections be ruled by the word , all knowledge is made fruitlesse : out of the heart ( saith a Salomon ) come the issues of life , if it be kept with watch and ward , and ordered by Gods word ; otherwise hence come the issues of death , when the raines of the affections are let loose after the corrupt desires of nature : and therefore as we respect woe or ioy , so must wee haue regard to our will and desires . Thirdly , if the light of nature may bee turned into darkenesse , then may the illumination of the Gospel be put out & turned into darkenes ; for the knowledge of the Gospel is not naturall , and therefore not so deeply imprinted in the vnderstanding , vpon the bare knowledge of it . Experience sheweth this to be true , in all those temporizers which begin in the spirit , & end in the flesh : & the author to the Hebrews shews 5. degrees of apostacie , by which the illumination of the Gospel is turned into darkenesse , Heb. 3. 12. saying , Take heede lest there be in any of you an euill heart of vnbeleefe , &c. where the first degree , is consenting vnto sinne , beeing deceiued with the temptation of it . The second , is hardnesse of heart , vpon many practises of sin . Thirdly , the heart beeing hardened , becomes vnbeleeuing , and calls the truth of the Gospel into question . Fourthly , by vnbeleefe it becomes euill , hauing a base conceit of the Gospel . Fiftly , this euill heart brings a man to apostacie , and falling from God , which is the extinguishing of the light of the Gospel . We therefore to preuent this feareful estate , must embrace the Gospel , and practise the counsel there set down ; euen by looking carefully euery one to his owne heart and life , and by mutuall admonition and exhortation one of another , vers . 13. that so the first step of this apostacie , which is the deceitfulnesse of sinne , take not place in vs. Fourthly , seeing the light of nature may bee put out , whether may not true faith , and other sauing graces be quite lost ? Answ. There is no grace of God , but considered in it selfe , it may be lost ; for it is a creature , and so is changeable , for nothing is vnchangeable in it selfe , but the Creatour : but in regard of the promise God , touching the preseruation of sauing grace vnto the ende ▪ in such as be in Christ : hence it comes that faith , hope , and charitie , cannot be lost ; for the gifts and calling of God , are without repentance in Christ. God indeede gaue to Adam true and perfect grace , whereby he might haue stoode if he would ; but because he decreed to permit the fall , to make a way for his mercie in Christ , therefore he left man in the hand of his owne counsell , and so he fell from his created integritie : but now in Christ God workes both the will and the deede , so as he which doth truly beleeue , b is as mount Zion , which cannot be remooued , but standeth fast for euer : for he is built vpon the c rocke Christ Iesus , and so can neuer fall : the gates of hell shall not preuaile against him : God giues a second grace vnto the first , & by vertue hereof it becomes vnchāgeable , though in it selfe considered , it might be lost . Againe , I answer thus ; that as the light of nature is not quite put out , but onely buried , in such sort as it is without vse , and seemes exstinguished ; so the grace of faith , by the practise of sinne may be hidde and couered , so as it shall not appeare for a time : but yet it cannot be quite put out , where it is once truly wrought . And thus much of the blinde eie , with the fruit thereof . Now to end this place , wee must remember that the scope of Christ in these two verses , is to shew that the euill and blind eie of man by nature , whereby he is disabled to discerne rightly of things that differ , is the cause why in seeking after treasure , he leaueth the heauenly , and seeketh earthly treasure onely . And hereby we must be admonished to labour for this gift of discerning , by the illumination of the spirit in the word , as we shewed before , that so the eie beeing single , the whole body may be light : that is , so ordered , that with peace and comfort wee may walke on in the way of life : whereas otherwise , we walke in darkenesse , and feare no danger till we fall into it irrecouerably . verse 24. No man can serue two masters — : for either hee shall hate the one , and loue the other ; or else he shall leane to the one , & despise the other . Ye cannot serue God and Mammon . Here Christ meeteth with a second obiection , which the carnal heart of man might frame against the former commandements , verse 19 , and 20. for whereas Christ had forbidden the treasuring vp of worldly riches , & commanded the seeking of heauenly treasure ; some man might flatter himselfe with this perswasion , that he might well seek● both , and lay vp both treasures for himselfe in earth , and in heauen also . To this Christ answers , No : that is impossible ; and he prooues it thus : No man can serue two masters : But to seeke heauenly and earthly treasures , is to serue two masters ; to wit , God and Mammon : and therefore no man can seeke them both . The first part of this reason is fully set down , and prooued in the text , by the effect of such seruice in contrarie affections and behauiour ; for either he shall hate the one , and loue the other , &c. The assumption and conclusion are necessarily implied in the last words , Yee cannot serue God and Mammon : wherein Christ applies the former argument . The Exposition . No man can serue two masters . This may well bee doubted of ; for experience shewes , that by their mutuall consent , one Factor may serue diuers Marchants . Hereto some answer thus , that it is implied , the masters must be of diuers and contrarie qualities ; as when one saith , come and doe this ; the other saith , doe it not : and then no man can serue them both : and thus the words containe an holy truth . But yet because no clause is expressed , implying contrarietie in the masters ; therfore I take it , the words must be taken as a common prouerb among the Iewes , which Christ Iales downe for the ground of his reason . Now in a prouerb it is not requisite it should be alwaies true , but for the most part , and ordinarily ; as Luk. 4. 24. No Prophet is accepted in his owne countrie : that is , ordinarily . For either he shall hate the one that is , the one master commanding him ; either disliking that he should be his master , or displeased with his commandements : And loue the other ; that is , the other master in whom he taketh delight , and is well pleased with his commandements . Or else he shall leane to the one , and despise the other . These words are an explication of the former , shewing how it may appeare , that a seruant hates one master , and loues another ; namely , his leaning to the one , declares his loue vnto him : that is , his applying of himselfe to respect his masters pleasure , and to doe his commaundement : And hic despising the other , declares his hatred , when he hath no regard to his commandements . Yee cannot serue God and Mammon . By mammon he meaneth riches , lucre , and gaine : now he saith not , Ye cannot serue God and haue riches , for Abraham , Iacob , and Iob , were very rich , and yet serued God sincerely : but ye cannot serue God , and serue riches ; that is , giue your selues to seeke riches , and set your hearts vpon them , and serue God also . In the words thus explaned wee may obserue sundrie instructions : First , here Christ sheweth what it is to serue God : a point much spoken of , but little knowne , and lesse practised . To serue God therefore , is to loue God , and to cleane vnto him . Euery one will say , he loueth God , & euer hath done ; but beware herein of spirituall guile , for true loue consists not in word and tongue , but in deed , and in truth : and God must be loued , not onely as he is a bountifull father , but as he is a Lord and master , and doth command vs seruice . The written word shewes his will and pleasure , concerning vs , what he requireth at our hands ; and if we serue him indeed , we must loue him in his power of commanding , though he should bestowe no reward vpon vs. This Dauid sheweth notably , Psal. 119. 25. I am thy seruant , graunt me therefore vnderstanding that I may know thy testimonies . Againe , if we serue God , we must cleane vnto him , and thereby testifie our loue : now what is meant by cleaning vnto , is notably expressed in the parable of the prodigal sonne , Luk. 15. 15. where it is said of him , that hauing spent his portion , hee claue to a citizen of that countrie ; that is , he resigned and gaue himselfe to his seruice : So to cleane vnto God , is to resigne a mans selfe vnto Gods seruice , in obedience to all his commandements , and embracing all his promises : not suffering himselfe to be drawne from any part of Gods word , by vnbeleefe or disobedience , though all the world should set against vs. This Dauid also professeth of himselfe , saying , a I haue cleaued to thy testimonies O Lord , and b I shall not be confounded when I haue respect vnto all thy commandements . On the contrarie , when a man withdrawes himselfe from God , by disobedience to his commaundements , and by vnbeleefe , then he doth hate and despise him . Indeed the vilest wretch that liues , is ashamed with open mouth to professe hatred & despite of God , but yet the bad practise in life , bewraies the bad affection of the heart : Prou. 14. 2. — He that is lewd or peruerse in his waies , despiseth God ; & they that liue in the breach of his commandements hate him , Exod. 20. 5. let them professe in word what they will. Now the consideration hereof serueth , First , to discouer vnto vs the grosse blindnesse and superstitious ignorance of the world ; who thinke , that if a man rehearse the Lords praier , the Creede , and the ten Commandements , he serues God well , let his life be what it will : but here Christ teacheth vs a further thing ; if we will be Gods seruants , we must cleaue vnto him both in the affections of our heart , and in actions of obedience in our life . Thus did Abraham , when God said vnto him , thou shalt not kill , he kept himselfe from murther ; but when he said , c Abraham kill thy sonne , he addressed himselfe to doe it , though he were the sonne of the promise , and the onely sonne of his old age . Secondly , this sheweth how Atheisme abounds in all places at this day ; for to hate and despise God is flat Atheisme : now they that withdraw their hearts from God , and set themselues to seeke the things of this world , neglecting obedience to Gods holy commandements , are here accounted of Christ , despisers , and haters of God ; and the number of such is great in euery place . I know such men doe scorne to be called Atheists , but how they be esteemed in the world , it skilleth not , till they reforme this wicked practise , they are no better in the sight of Christ. Secondly , whereas God and Mammon are here opposed as two masters ; hence we learne that Mammon , that is , riches , is a great lord and master in the world : this Christ here takes for graunted , and therefore doth forewarne his Disciples of it . But how ( will some say ) can riches be a God ? Answ. Not in themselues , for so they are the good creatures of God ; but to the corrupt heart of man , which makes an ido● of them to it selfe , by setting his loue and delight vpon them , as on true happinesse , and trusting in them more then in the true God : and for this cause is co●etousnesse called idolatrie , Colos. 3. 5. and the co●etous person an Idolater , Ephes. 5. 5. for looke whereon man sets his heart , that is his Lord and his God , though it be the deuil himselfe . Now that men do● thus set vp riches in their hearts , as an Idol , and so become seruants and slaues to that which God ordained to serue them , I shew plainely thus : For first , they neglect the worship and seruice of God for lucre and gaine , and spend more time with greater delight for earthly riches , thē they doe for the true treasures of Gods heauenly graces . Secondly , let a man haue worldly wealth at will , and he is full of ioy and delight , his riches giue him great contentment ; but if hee loose his goods , then vexation and sorrowe doth more oppresse him , then all the promises of God in the Bible can comfort him . Thirdly , by transgressing Gods commaundements a man looseth heauen ; but who is so grieued for his transgressions , whereby hee incurres this losse , as hee is for a small dammage in some part of his riches ? Fourthly , I appeale to mens consciences , whether they bee not farre more sharpe and eager set vpon the meanes of gaine , then on prayer and other parts of Gods worshippe , which are the meanes of grace : all which doe argue plainely , that they serue Mammon , and honour riches for their God. So that howsoeuer by Gods blessing , out●ard Idolatri● be banished out of our Church , yet wee haue many Idolatours in our Land ; for euery couetous worldling sets vp the Idol of wealth and riches in his heart for his Lord. And that these Mammonists abound euery where , appeares by the common practises of oppression , extortion , and crueltie , in hard dealing towards the poore , by greedie Land-lords and Vsurers ; as also by the practises of the rich in the time of dearth , for by their hoarding vp of store , ingrossing of commodities , and enhauncing of the price , to the augmenting of their priuate wealth , they mightily increase Gods wrath vpō the poore . Indeed God hath his seruāts which haue him onely for their God , but the number of them is small , in respect of those that set their hearts vpon the world , and make Mammon their God. Here then first behold , the slauish basenesse of a couetous heart , for man was made to be the Lord of Mammon and wealth , and yet thorough couetousnesse he subiecteth himselfe to become a slaue and vassal thereunto . Secondly , hereby let vs learne to become faithfull disposers of worldly riches , and ( as Christ saith ) to d make vs friends with this Mammon of iniquitie , by good disposing of it to Gods glorie in works of mercie ; and so shall ●e retaine our right of creation , whereby God made the creatures to serue vs. Thirdly , Christ opposing God and Mammon , & saying , No man can serue them both , imports plainely , that hee that seekes to be rich , setting his heart thereon , forsakes God : I say not that euery rich man forsaketh God , for when God giueth aboundance to a mans moderate labour & industrie in his lawfull calling , hee may lawfully possesse it , vsing it to Gods glorie : but to seeke to be rich is a denying of God , because so the heart is a seruant vnto Mammon , and not to the Lord. This may appeare by their whole behauiour about wealth , whether we consider their getting , their keeping , or imploying of it , in all which they sinne against God. First , in getting , for God giueth riches to whom hee will , and hath not tied himselfe by promise to make any man rich ; and therefore he that resolues with himselfe that hee will bee rich , cannot make conscience of lying , fraud , iniustice , sabbath-breaking , and such like , when the committing of these things makes for his aduantage . Secondly , they sinne in keeping ; for he that resolues to bee rich , will rather forsake the truth , then his wealth , in time of t●iall : and for the sauing or recouerie of his wealth , he will not sticke to seeke to blessers , wizards , coniurers , &c. Thirdly , for disposing or imploying ; hee that resolues to be rich sinnes therein : for he cannot be drawne to works of mercie , a● least with any cheerefulnesse ; and hence it comes that sometimes the poore doe starue before the rich mans doore . The consideration hereof , serues first to correct our iudgement concerning couetous and worldly minded persons ; our censure of them is too milde and gentle , wee iudge them honest men , onely somewhat hard and neere themselues : but marke Christs sentence vpon them , Worldly persons forsake God , and choose Mammon for their Lord and master : which is a practise of Atheisme , and therfore not to be so lightly passed ouer , as men thinke . Secondly , hereby wee see it is a dangerous and vnlawfull course , for men to make lawes with themselues , how rich they will bee ; as to haue so many hundred , or thousand pounds in stocke , or so much lands , and rents , &c. for what followes vpon this resolution ? why surely they must needs giue thē●●lues to the compassing of their purpose , and so they fall into manifold s●ares of Satan , by practises of iniustice , lying , fraud , &c. Thirdly , hereby we must be admonished to content our selues with that portion of goods , more or lesse , which God sendeth ; knowing that a little is sufficient with Gods blessing vpon it : Away with couetousnesse ( as the Apostle e saith ) and bee content with that ye haue , for he hath said , I will not fa●le thee nor forsake thee . Fourthly , whereas Christ saith , Ye cannot serue God and Mammon ; we learne , that the heart of man must not be diuided betweene God , & the world ; the one halfe to God , and the other to the world : no , God will haue all or none , herein hee will not part stakes with the creature : Prou. 23. 26. My sonne giue me thy heart . The consideration whereof serueth , First , to discouer the hypocrisie and spiritual guile of many , who thinke they may liue in some one sinne or other , & yet be Gods seruants stil : this is the conceit of drunkards , adulterers , couetous persons , & such like ; for euen while they liue in these sinnes , they will come to Gods worship , to the word , and praier often , and to the Sacraments , at least once a yeare : which they would not do , but that they thinke God hath respect vnto them herein , like to the wicked Iewes , Ier. 7. 9 , 10. But they deceiue themselues , for no man can serue two masters : while a man liues in any sinne the seruant of the diuel , hee can neuer bee accepted of God for his seruant . Secondly this shewes , that the seruant of God is so farre forth deliuered from sinne by regeneration , that no sinne raignes in him ; for so he should serue two masters , for euery raigning sin is a Lord and master : Rom. 6. 16. Knowe ye not , that to whomsoeuer you giue your selues as seruants to obey , his seruants ye are to whom ye obey , whether it be of sinne vnto death , &c. and he that committeth sinne , is the seruant of sinne , Ioh. 8. 34. This therfore is a sure ground , that no regenerate person liues in any sin . Thirdly , hereby euery one is taught to consecrate both his soule and bodie to the Lord , indeauouring to serue him with all the powers & parts therof ; for God is our onely Lord and master , and therefore let all that is within vs bow the knee to him : Rom. 6. 22. The seruāt of God is one freed from sin , who hath his fruit in holinesse , & the end euerlasting life . The f Queene of Sheba pronounced Salomons seruants happie , that stood before Salomon to heare his wisedome ; how much more then are they happy , who in soule and bodie are Gods seruants , who for bountie and wisdome infinitely surpasseth Salomon ? Here some will say , I would gladly serue God alone , & I desire I might doe it with all my heart ; but the corruption of my nature is such , that it makes me to rebell against the commandements of God , and I cannot doe the good I would , but the euil which I would not doe , that doe I ; so as I feare I serue two masters . Ans. This is the state of Gods children in this life ; but herewith they must stay themselues : when they faile in obedience , they must consider whether they doe so freely and willingly , or against their wils ; If they heart can truely say , thou doest vnwillingly commit sinne , thou wouldest not doe it , and art truely grieued and displeased with thy selfe for it ; then be of good courage , thou doest not serue two masters , for this seruice is voluntarie . Now though there be in thee the flesh & the spirit , the one haling thee one way , & the other another ; yet while thou striuest against the flesh , desiring and endeauouring to be wholly subiect to the spirit , though thou faile often in action , yet in Christ bee thy sinnes pardoned , and God accepts in thee the will for the deed . Endeauour therefore to acquaint thy selfe more and more with the will of thy heauenly master , and seeke to please him in all things , and labour to mortifie the deeds of the flesh by the spirit , & so shalt thou know God to be thy onely master , and in due time perceiue thy freedom from the bondage of the flesh . Vers. 25. Therefore I say vnto you , be not carefull for your life , what yee shall eate , or what yee shall drinke : nor yet for your bodie , what ye shall put on . Is not the life more worth then meat , and the body then ra●ment ? Our Sauiour Christ hauing forbidden the practises of couetousnes , and preuented such obiectiōs as the corrupt heart of man might frame to excuse it selfe therein , doth here strike at the very root of couetousnes , and seekes to remooue the cause thereof ; to wit , distrustfull & inordinate care for the things of this life , though they be things necessarie , as meat , drinke , and cloathing ; and in this argument he proceeds to the end of this chapter . Now this verse depends vpon the former , as a conclusion inferred vpon all that he had said before cōcerning couetousnes from the 19. v. to this effect : Seing they that seek earthly treasures , neglecting the heauenly , doe want the single ●i● of spirituall wisdome , to discerne of the true treasure , & also are themselues seruants vnto Mammon ; therefore I say vnto you my Disciples , be not carefull ( no not for ▪ thing , needful ) immoderately , and in a distrustful manner . And here againe he meets with another pretence of a couetous minde , wherewith it pleads for the seruice of Mammon ; to wit , that the things they seeke for , are things necessary , without which they cannot liue . Hereto Christ answers , Yea , but I say , you must not seek ▪ no not for things needful to your life , immoderately and distrustfully . The Exposition ▪ I say vnto you that is , I , that am your master , vpon whom you depend for all heauenly instruction , & directiō in all things needfull both for your soules & bodies , I say vnto you : by this he would prepare them to attention & reuerent obseruatiō of his cōmandement following ▪ as being a matter of great importance , whereon depends the life of all obedience , in relying on Gods prouidence : in regard whereof , wee also must with all good conscience marke the same . Bee not carefull for your life , &c. Least wee should mistake Christs meaning , wee must knowe that there bee two kindes of care ; a godly moderate ▪ care ; and a distrustfull carking care . The moderate honest care is inioyned vs by Gods commandement : Prov. 6. 6. Wisdome sends the sluggard to learne diligence and prouidence for things needfull , of the litle Ant or pismire : and Paul saith , fathers must lay vp for their children , 2. Cor. 12. 14. And he that prouideth not for his owne , especially for them of his family , is worse then an infidell , 1. Tim. 5. 8. So that there is a lawfull care euen for the things of this ▪ life . Now the practise of it stands in two things . First , in the diligent walking in a mans lawfull calling , dealing vprightly & iustly therein with euery one , minding onely to get things honest and necessarie in the sight of all men . Secondly , in leauing the successe and issue of all our labour and endeauour to God , for that belongs to him : we must vse the meanes soberly and honestly , & leaue the blessing to God. This godly care Moses shewed notably in leading the children of Israel out of Egypt : for what God commanded him to doe , that he did ; he goes which way God sends him , although he met with many crosses ; and vseth the meanes that God calls him vnto , leauing the issue to God ▪ as appeares notably at the red sea , when they were at a wonderful strait , hauing the sea before them , the Egyptians behind thē , and woods and mountaines on each side ; yet beeing commanded to strike the waters with the rod of God , he shewes notable trust in Gods prouidence : Feare not ( saith g he , ) stand still , and behold the saluation of our God. And when Abraham at Gods commandement went to sacrifice his sonne , Isaac askes him , my father , where is the sacrifice ? h Abrahā answers with words of faith , My sonne , God will prouide . And thus i David went to fight against the Philistims to Keilah at Gods commandement , though his owne men discouraged him from it : whereby it is plaine , he relied on God for the issue of the battell . Now this godly moderate care is not here forbidden , which hath respect to obedience in the dutie , and for the successe depends vpon Gods prouidence . The distrustfull care is that , whereby men trouble themselues about the issue of their labours ; and when they haue done the worke , doe not rest therwith , but vex thēselues about the successe ; not relying on Gods prouidence for the blessing , but onely on the meanes . This distrustfull care ( for our better discerning of it ) hath these effects . First , it oppresseth the heart ▪ making it exceeding hea●●e and pensiue for feare of want ▪ where this feare is , there is this distrustful care , for this argues a mā dares not trust God , but would haue the successe of his labour out of Gods hand in his owne . Secondly , it allureth & draweth men to vse vnlawfull meanes to got worldly things , as lying , fraud , iniustice in false waights , measures , &c. Thirdly , it makes men wearie of Gods worship , i● distracts their minds in praier , and hearing the word ; and ( as Christ b saith ) it ch●akes the word that it brings forth no fruit : for when the minde is wholly set vpon the world , there is no respect to the matters of God. And this is that care which is here forbidden , euen a distrustful carking care , which as the greeke word signifies , diuides and distracts the mind , by troubling and perplexing it about the issue and successe of our endeauours . The Use. That which Christ here forbids his Disciples , is the common sin of our age & time , not in a few persons , but in many ; for though this distrustfull care be the disease of the heart , yet it shewes it selfe by actions in the life : For first , what is the cause of so little fruite of the word preached , as may euery where bee discerned ? is not ( among many other ) this worldly care one speciall cause ? This wee may see in the parable , Luke 8. 14. for the seed● that light among thornes , which choaked it , is the word preached to a heart possessed with worldly cares : let these men obserue themselues , and they shall finde , that they can neither pray , nor heare the word , nor meditate therein , without manifold distractions from these worldly thoughts . Secondly , there is no trade or calling without his conuaiances of craft and deceipt , though it doe not appeare so much in some callings , as in others ; and hard it is to finde them that make conscience hereof , when gaine and profit may come thereby ; which comes from this distrustfull care in mens hearts , whereby they doubt of Gods blessing answerable to their desire , in the vse of lawfull meanes onely . But sith Christ forewarnes vs of this sinne , we must beware it take not place in our hearts : and for the auoyding of it , we must follow the counsell of the holy Ghost in Scripture , Psal. 37. 5. Commit thy way vnto the Lord , and trust in him , and he shall bring it to passe : which is oft commended vnto vs , Psal. 55. 22. Cast thy burden vpon the Lord , & he shall nourish thee : & Pro. 16. 3. Rowle thy worke vpon the Lord : 1. Pet. 5. 7. Cast all your care on him , for ●e careth for you . In all which places we haue a most worthy instruction , to this effect ; not exempting men from doing the duties of their calling , but teaching thē , that when they haue done their endeauour , in the diligent , sober , & vpright vse of meanes , then they must leaue the euent and issue for good successe to the blessing of God. Thus the trades-man , whose liuing stands by buying and selling , must be carefull and diligent about his businesse , without deceit or lying : and in so doing referre the successe of his bargaine to the blessing of God ; and so must the husbandman plow and sowe , & leaue earing and haruest to Gods good prouidence . This is the Apostles coūfell , Phil. 4. 6. Be nothing carefull , that is , after a distrustf●ll ▪ or distracting sort , ( as the word signifies ) but in all things let your requests bee made knowne to God , with giuing of thankes : where it is to be marked , that distrustfull care is opposed to praier and thankesgiuing , as an hinderer thereof ; and therefore our care must onely be to vse the lawfull meanes moderately for any blessing , and then to pray to God for good successe and blessing , relying wholly thereon , that when it comes wee may giue him thankes . But some will say , it is hard for flesh and blood not to be carefull of successe , how then should we be able to leaue it wholly to God ? Answer . We must lay to our hearts the blessed promises of God , made to them that depend vpon his mercy and goodnesse , and labour to liue by faith thereon : Psal. 127. 2. It is in vaine for man to rise early , and to lie downe late , and to eate the bread of sorrow , ( meaning , while hee trusts to himselfe , or in the meanes ) but God will surely giue rest to his beloued , which serue him , and trust in him , in the vse of meanes . Psal. 34. 10. The Lyons doe lacke and suffer hunger , though euery poore beast of the field bee a prey to his teeth ; but they which seeke the Lord , shall lacke nothing that is good . If wee had no more promises in the Bible , yet these were sufficient to cause vs to rest vpon his prouidence in the sober vse of lawfull meanes . Againe , this must bee considered , how wee shall relie vpon his mercie for the sauing of our soules in the time of temptation and howre of death , that dare not trust in his prouidence for the things of this life . Quest. But what if all things goe crosse with men ( will some say ) may I not then sticke more to the meanes ? Ans. Nay rather cleaue the more to God , for if the blessing were in the means , men would not be so often crossed : God knoweth what is good for thee , better then thou thy selfe , and therfore rest contented with his prouidence , though he crosse thine expectation for outward blessings : want is many times better for Gods children , then plentie ; and affliction , then peace and prosperity ; as Dauid found , Psal. 119. 67 , 71. & therfore God laies it vpon them : Did not good Iosias fall before Pharaoh Necho ? which he should not haue done , but that God would chasten him ; for c not regarding the words of Pharaoh Necho , which were of the mouth of God , perswading him not to fight against him : and also d that he might be taken away from seeing the euill to come : and was not Hezekiahs heart puffed vp in time of peace , in so much that wrath e came vpon him , and vpon Iudah and Ierusalem . Therefore learne to depend vpon Gods prouidence in the moderate vse of lawfull meanes , & whether he giue thee blessings , or take them away , blesse his name ; for it is good for thee it should be so . And thus much for the maine commaundement . Now further marke in the wordes , how Christ distinguisheth betweene life , and the bodie ▪ and applieth meate and drinke to life , and raiment to the bodie : and yet we know , that apparel serues to preserue life also , especially in cold countries . But Christ doth thus distinguish them so : iust cause ; for though in cold countries , apparell serues to preserue life , as well as meate and drinke doe ; yet the first and most generall vse of apparell , is another matter ; to wit , to hide the shame of nakednesse , which the sinne of Adam brought vpon it : Gen. 3. 7. 21. for before their fall , the man and the woman were both naked , & were not ashamed , Gen. 2. 21. Here then we are to learne , that the proper and maine end of apparell , is for the bodie , to couer the shame of nakednesse that sinne hath brought vpon vs ; which is so great , that if necessitie would permit , both hands and face should also be couered . The consideration whereof , as it shews their immodestie and want of shame , that laie open the nakednesse of their breasts , or other parts of their bodie , more then need requires ; so it teacheth vs , neuer to bee proud of our apparell , but rather humbled and abashed when we put it on , or looke vpon it , for it is the couer of our shame , and so an ensigne of our sinne : & the thiefe hath as good cause to be proud of the bolts on his heeles , or of his brād in the hand , or hole in the care , as wee of our apparell ; for as these are badges of misdemeanour , so is apparel a badge of our sinne . And on the other side , that we may haue comfort in this ordinance of God for our bodies , wee must labour therein to expresse the graces of God in our hearts ; as modestie , sobrietie , temperance , frugalitie , and such like . Is not the life more worth then meat , and the bodie then raiment ? Our Sauiour Christ hauing giuen commandement against the immoderate care for things needfull to naturall life , least the same should passe away without effect , doth here begin to enforce the same with diuers arguments : the first whereof is in these words , taken frō the creation , wherin God giues life and the bodie , which are better then food & raiment ; from whence Christ reasons for his prouidence thus : The life is better thē food , & the body then raiment ; but God by creation giues life & bodie : & therefore will he much more giue food and raiment for their preseruation . Seeing God giues the greater , we need not to doubt but he wil affoard the lesse . In this reason Christ teacheth vs , to make right vse of our creation ; namely , by the consideration of it , to learne confidence in Gods prouidence for all things needfull to our naturall life : Iob. 10. 8. Thine hands haue made me and fashioned mee , and wilt thou destroy me ? where Iob Perswades himselfe of preseruation , because God created him : & 1. Pet. 4. 19. Let them that suffer according to the will of God , commend their soules vnto him in wel-doing , as vnto a faithfull creator : because God is a faithfull creator , therfore in death we must relie vpon him . Experience teacheth vs , that euery workeman is carefull to preserue the worke of his owne hands , if it lie in his power ; why then should we doubt of this in our creator , who is almightie . Verse 26. Behold the fowles of the heauen ; for they sowe not , neither reape , nor carrie into the barnes : yet your heauenly father feedeth them . Are ye not much better then they ? These words containe Christs second reason to disswade his Disciples from distrustfull care for things needefull , drawne from the consideratiō of his prouidence ouer baser creatures then they were , for needfull prouision : the reason standeth thus . If God prouide for the foules of heauen , then much more will he provide for you : But God prouideth for the fowles of heauen , and feedeth them : therefore much more will he prouide for you . The first part of this reason is here confirmed two waies : First , because the children of God haue meanes of prouision , which the fowles of the heauen want ; they sowe not , neither reape , &c. Secondly , Gods children are better then fowles , and therefore he will not suffer them to lacke , sith he prouideth for baser things then they be : both which are so sensible and familiar , that they may induce any man to depend vpon Gods prouidence , without distrustfull care . Christ in propounding this reason , bids vs Behold the creatures , that is , take a serious view of them , looke vpon them wishly , & with consideration , as the word signifieth : whereby wee may learne , that euery childe of God ought seriously to consider the works of God , ( for that which we must doe to the fowles of heauen , we must do to al the works of his hands ) & therein labour to behold the wisdome , iustice , goodnes , loue , mercy and prouidence of God. This is Salomons lesson , Eccl. 7. 15. Behold the worke of God. & Iob. 36. 24. Remēber thou magnifie the worke of God which men behold . Why did God make the creatures distinctly one after another in sixe seuerall daies , and take a particular view of thē all after he had made them , with approbation of their goodnesse , and also sanctifie the 7. day for an holy rest , both by his own example & expresse cōmandement ? vndoubtedly , among other causes , this was one , to teach vs to consider distinctly of al the works of his hands : & among other holy duties , to meditate on the sabbath day , on the glorious works of our creator . This was Dauids practise : for , Psal. 19. 1. &c. he resembles the heaue●s to a great booke , wherein a man may read the glorie of God : and in the contemplation hereof did he exercise himselfe vpon the Sabbath daies , as we may see in the Psalme which he penned for the Sabbath , Psal. 92. 4 , 5. — I will reioyce in the works of thine hands : O Lord , how glorious are thy workes ! And they which are negligent in this dutie , are here called to attendance by our Sauiour Christ. But what must we behold in the foules of heauen ? How they neither sow , nor reape , nor carie into barnes , &c. that is , they vse not the meanes of prouision that man doth , which shews they haue not that care which man hath . Man may lawfully be carefull to vse these meanes , for God ordaineth them for mans prouision : but the fowles of the heauen goe not so farre to haue care of any meanes . And this priuiledge of man to the meanes , doth strongly enforce Christs disswasion against distrustfull care : for the fowles wanting such meanes are free from that care . Quest. How then are they prouided for ? Ans. They expect for foode at Gods hand : Iob 39. 3. The birds crie vnto God , wandring for lacke of meate . Psal. 104. 21. The lyons ro●ring after their pray , seeke their meate at God. Psal. 145. 15. The eyes of all waite vpon God , and he giueth them meate in due season . Psal. 147. 9. He giueth to beasts their foode , and to the young rauens that crie . But how can vnreasonable creatures crie to God ? Ans. They doe not vse praier , as man doe ; but yet they are said to crie to God , and to waite on God , because by a naturall instinct giuen them by creation , they seeke for that foode which God ordaineth for them , and are contented therewith ; so that by these phrases God would teach vs , that they depend vpon his prouidence wholly for prouision , and rest contented therewith . Here then we are to obserue , that the vnreasonable creatures made subiect to vanitie by the sinne of man , doe come nearer to their first estate , and better obserue the order of nature in their creation then man doth : for they seeke for that which God prouideth for them , and when they receiue it are content : but man is deepely fallen from the state of his creation , in regard of his depending on Gods prouidence for temporall things : though he haue the vse of meanes which the fowles of heauen want , yet his heart is full fraught with distrustfull care , whether we respect the getting , or keeping , or imploying of earthly things . This sheweth that man is more corrupt then other creatures , and more vile and base in this behalfe then bruit beasts : which should humble euery one of vs deopely vnder the serious consideration of our sinnes , that haue so depraued our nature , that we are more rebellious to the law of our creator , and more distrustfull in his prouidence then the bruit and senslesse creatures . And yet your heauenly father feedeth them . ] In these words is couched a forcible reason , whereby Christ would perswade his disciples , and in them all beleeuers , to depend vpon Gods prouidence without distrustfull care . God ( saith he ) is your father , yea your heauenly father , and you are his children , therefore depend vpon him : for if o earthly fathers will prouide and giue good things to their children , much more will your heauenly . In this reason also is couched a meanes and way , whereby a man may come to rest vpon Gods prouidence . In the word of God there be two kind of promises : some of euerlasting life and saluation by Christ : others , of inferiour gifts and blessings concerning this life . Now if we would relie on God for temporall blessings , we must first labour to lay hold by faith on his spirituall and eternall promises ; get assurance of thine adoption in Christ , and labour to know and feele that he is thy heauenly father ; and then thou wilt easily depend vpon his prouidence for temporall blessings : if thou be once perswaded truly that he will saue thy soule , how canst thou distrust him for prouision for thy bodie ? If a Kings sonne know his father will make him heire , he will not doubt but he will affoard him food and raiment in the meane time . Feedeth them ] That is , the foules that neither sow , nor reape , nor carie into barnes . Here we may obserue Gods speciall and particular prouidence : for in reason those creatures that make no prouision in summer should sta●ue in winter , wherein the earth affoardeth not such meanes of nourishment as it doth in summer ; and yet experience teacheth , that they are for the most part fatter , and fitter for the vse of man in winter then in summer : what argueth this but Gods speciall prouidence , attending vpon the silly fowles of heauen , and feeding them in the dead winter ? oh then how should any child of God distrust his prouidence ? will he feede birds , and neglect his owne children ? it cannot be . And yet this must not nuzzle an idle person , or bolster him vp in the neglect of lawfull ordinarie meanes for his prouision : for God would haue euery man to eate his owne bread , deseruing his prouision by diligence in the duties of some lawfull calling : for he that will not labour should not eate . Howbeit we may here learne , when all meanes faile ( without our default ) yet still to relie vpon Gods prouidence : for he feedes the foules in the dead of winter , and we are better then they . Lastly , is God so mercifull to the poore foules of heauen , to prouide for them ? then must we that professe our selues to be Gods children , shew our selues to be like to our heauenly father , in exercising mercie towards all Gods creatures : God is the Saviour of all men , but especially of them that beleeue . And we must be followers of God as deere children , extending mercie to the poore of mankind , because they be our owne flesh : doe good vnto all , but specially to them that be of the houshold of faith . This is needefull to be vrged vpon our soules , for in times of dearth men grinde the faces of the poore , by hard bargaining ; the rich take aduantage of poore mens want , and so make themselues fat by sucking the blood of the poore . v. 27. Which of you by taking care , is able to adde one cubit to his stature ? Here Christ propoundeth his third reason , against distrustfull and carking care for worldly things , from the vnprofitablens and vanitie of it in man. The words of this reason are propounded by way of question : which kind of phrase imports the affirming or denying of the thing spoken of with more vehemence . And here it hath the force of a more vehement negation : as if Christ had said , Vndoubtedly not any of you by taking care can adde one cubit to his stature . A cubit is a measure taken from a part of mans bodie , beeing the length of the arme from the elbow , to the end of the longest finger . Now God in framing mans bodie , brings it from this length in the mothers wombe , by continuall increase adding cubit vnto cubit , till at last it containe many cubits in stature according as he hath ordained and appointed . And looke how many cubits long God hath ordained euery man to come vnto , of that stature and talnesse he is ; and no man by all his wit , skill , and carefull industrie can adde one cubit vnto his stature : for that is the proper worke of the creatour , he that giues the bodie , appoints the stature , and by his prouidence brings it thereto , by daily increase . Now hence Christ reasons thus , from the like : As no man by taking care in all the meanes he can vse , can augment his stature one cubit , he cannot doe the the least thing this way , as p S. Luke noteth ; no more can any man by his distrustfull care better his outward estate for things needefull to this life any whit at all : and therefore sith it is vaine and fruitlesse to vexe our hearts herewith , we must beware of this distrustfull care . From this reason we may obserue and gather sundrie instructions . First , that mans labour , care , and industrie , is altogether vaine and fruitlesse , without the blessing of Gods prouidence . Psal. 127. 1 , 2. Except the Lord build the house , they labour in vaine that build it : except the Lord keepe the citie , the keeper watcheth in vaine . It is in vaine for you to rise earely , &c. 1. Cor. 3. 7. Neither is he that planteth any thing , nor he that watereth , ( meaning , of themselues ) but God giueth the increase . This point the Lord doth notably expresse by Haggai , saying , q Ye haue sowen much , and bring in little : — and he that earneth wages putteth it in a bottomlesse bagge . Ye looked for much , and lo , it came to little , and when it came home I did blow vpon it . The consideration whereof must teach vs to commend all the sober care and labour of our lawfull callings to God by praier for his blessing : for it is his blessing that maketh rich , Prov. 10. 22. If Paul and Apollos , two most worthie men , could doe nothing of themselues , what shall we thinke to doe ? and when we find Gods blessing vpon our labour , then we must giue thanks . Secondly , hence we learne that no man can better his outward estate in the world , for wealth and dignitie by all his care and diligence , aboue that which God hath appointed him to come vnto : for as God hath determined of mans bodily stature , which no man by taking care can adde vnto or alter , so hath he appointed in his decree what shall be mans estate , for wealth or pouertie , dignitie or disgrace , which it lies not in the power of man , or any creature to alter : indeede the diligent vse of lawfull meanes is an argument of Gods blessing in outward things , and therefore must be followed and exercised in sobrietie and godlinesse of those that waite for such blessings , because ordinarily God conuaies his blessings by such meanes : but yet the state of man depends not on the means , but on Gods decree and pleasure : Psal. 75. 6 , 7. To come to preforrement is neither from the East nor from the West : but God is iudge : he maketh high , and he maketh low : and , Prov. 22. 2. The poore and the rich meete together , and God is the maker of them both . In regard whereof we must learne , to depend vpon God in the sober vse of lawfull meanes , and to rest contented with his blessing thereupon be it more or lesse : for whatsoeuer it is , it is that portion which God hath allotted vnto vs. Thirdly , hereby are sundrie erronious opinions confuted and ouerthrowne . As first , the opinion of them who thinke , that the temporall life of man may be prolonged by art , aboue the period set by God in nature : but then there may be addition made by art to the set period of mans stature ; for the will and prouidence of God doth equally rule in them both : the prolonging of mans life is no lesse an action of the Creator , then the augmenting of mans stature . Indeede art may help to preserue life till it come to the period in nature , but further to prolong it , is beyond the art and power of man : for man is not lord ouer the spirit to retaine the spirit , Eccles. 8. 8. God hath herein appointed his bounds which he cannot passe , Iob. 14. 5. Secondly , the opinion of some Magicians and witches is hereby also confuted , who thinke and auouch , that by enchantments they can turne their bodies into the bodies of other creatures , as cats , hares , &c. and also make their bodies to passe through a key hole , or such like narrow place . But this were to change nature , which is more then to adde to nature ( which yet Christ here denies to be in the power of man , ) and therefore it is impossible : these things are the illusions of Satan , whereby he bleares the eyes of such as regard his lying wonders . As for that which is saide of Nebuchadnezzer , that he should be turned into a beast , because it is said , he ate grasse like an oxe : this we must know and hold , that the substance of his soule was not changed , neither the substance of his bodie , nor the shape thereof into the shape and substance of a beast , but onely the hand of God was heau●e vpon his minde , striking him with bruitish frensie and madnesse , whereupon his behauiour became bruitish , and he liued among the beasts of the field . Thirdly , the opinion of the Alchemists is hereby also refuted , who pretend that they can turne baser mettalls into better , as brasse or lead into gold : but this is to change the nature of creatures , which is more then to adde thereto by augmenting their quantitie , which yet Christ denies and make impossible to art in the stature of man. Fourthly , the opinion of the Papists for their merit of works is hereby also confuted : they teach that by good workes a man may merit for himselfe a greater degree of glorie in heauen : but consider , if a man by all that he can doe , cannot augment his bodily stature , nor his outward estate in this world ( as we haue shewed ▪ ) then much lesse can he adde vnto his estate of glorie : if the increase of nature be the worke of God , then much more is the gift of grace , and the increase of glorie : as therefore he determines of the ●tature of the bodie , so much more may we resolue , that the state of the soule for glorie is decreed of God , and man cannot adde thereunto . Indeede the more we glorifie God by well-doing on earth , the more is our assurance of greater glorie in heauen , but yet the merit thereof is the worke of Christ alone , and our fruition of it the gift of God according to the good pleasure of his owne will. v. 28. And why care ye for raiment ? learne how the lil●es of the field doe grow : they labour not , neither spinne : 29. Yet I say vnto you , that euen Salom●n in all his glorie was not araied like one of these . 30. Wherefore if God so clothe the grasse of the field , which is to day , and to morrow is cast into the ●ven , shall he not doe much more vnto y●● , O ye of little faith ? In these three verses Christ returneth to his former commandement against distrustfull care conteyned in the 25. verse : and here vrgeth one part thereof concerning care for rayment , and the other for meate and drinke , in the 31. verse . Now what meaneth Christ by this maner of handling this heauenly doctrine , not onely to propound it , and to vrge it by strong and forcible reasons , but againe to repeat it , and vrge it by peece-meale ? Surely , hereby he declares himself ▪ to be the true doctor of his Church : for hauing a waightie point of doctrine in hand , which the nature of man in vnwilling to receiue and practise , he doeth beside the propounding and confirming of it , thus vrge it by peece-meale , that hereby it may the better take place in our heart , and be the more effectuall to b●ing forth obedience in our liues . And this fidelity must euery one shew that is to teach the word of God to others : not onely ministers , though it be their dutie specially , but also masters and parents , as Deut. 6. 7. thou shalt whet them vpon thy children ( as the word signifies ) that so it may more deeply enter into the heart . Thus much of the maner of prosecuting this argument . Now wee come to the words . And why care you for rayment ? This interrogation hath the force of a prohibition ; and so it is the same with this branch of the 25. verse , care not for your bodie what you shall put on . Now all care for apparell is not here forbidden ; for there is a lawfull godly care , whereby men seeke and labour vprightly and in a sober maner for such apparell as is meete for their callings , and needefull to the health and comfort of their bodies . But the care here forbidden , is an inordinate and immoderate care for apparell , ioyned either with distrust and feare of want , or els with a discontentednesse with that apparell which is meete and necessarie . And this is the common sinne of this age , as the sundrie bad practises of men and women about apparell proceeding from this inordinate care , doe euidently declare : as first , the affecting of superfluitie and aboundance in apparell , and the following of strange and forraine fashions so soone as they are taken vp . Secondly , the wearing of too costly apparell , aboue their abilitie and degree : as when seruants are as ●ine as their masters , trades-men like gentlemen ; and gentles , like nobles . Thirdly , the spending of much time in the curious trimming and attiring of the bodie which might be spent in better duties . This proceeds from some dislike in Gods workmanship , as though he had not done his part throughly to their bodies , or they by their curiositie could make themselues better . Now that Christ might remooue out of mens hearts this inordinate care , he doeth here enforce his commandement by a fourth reason , taken from his prouidence ouer the lilies of the field , and the reason is waightie , though the subiect of it be meane and simple . It may be framed thus : If God c●othe the lilies of the field , then doubtlesse he will clothe you : But God clotheth the lilies of the field : Therefore much more will he clothe you . This reason is fully set downe in these three verses , though the parts of it be inuerted , by reason of their amplifications : for first , Christ propounds to our consideration the subiect matter whence his reason is drawen , learne how the lilies of the field doe grow . Where this must be marked , that Christ speakes of field-lilies , which haue not the help of man , as garden flowers haue ; Then he layes downe a proofe of his assumption , that God clothes them , by remoouing from them the ordinarie meanes of clothing ; They labour not , neither spinne , v. 28. amplifying this work of God vpon them by a comparison , wherin he prefers the glorie of them before the glorie of Salomon in his princely araie , verse 29. And then by way of inference propounds the reason , omitting the assumption , verse 30. where the first part , and conclusion are both propounded and amplified as we shall see when we come to the handling of them : for I will follow the order obserued by Christ. Learne how the lilies of the field doe grow . Here Christ makes the lilies and hearbes of the field a schoolmaster vnto man , yea to his owne disciples ( for he spake to them . ) And this he doeth for speciall causes . First , to teach them and vs , that the silie creatures in the field doe in their kind yeild more obedience vnto God then man doeth , and that man is more rebellious vnto God then they are : hence a Isay calls heauen and earth to harken to his rebuke of the Iewes for their ingratitude : and the prophet rebuking Ieroboam for his Idolatrie , cries , b O Altar , Altar , thus saith the Lord ▪ Ierem●e rebuking Iechoniah , cals to the earth to heare , Ier. 22. 29. and Ezek●el must prophesie to the mountaines , Ezek. 6. 3. By all which they would shew , that if these vnsensible creatures had reason as man hath , they would be more obedient to the will of their creator then man is . Secondly , hereby Christ would teach his disciples and vs , that though we haue the creatures , and behold and vse them daily , yet partly through blindnesse and ignorance , and partly through negligence , we doe not discerne in them , nor learne from them those good things which we ought to doe : for the inuisible things of God , that is , his eternall power and godhead , beeing considered in his works , are seene by the creation of the world , Rom. 1. 20. This then is a checke to our dulnesse and negligence in the things of God : for what shall we doe in matters of saluation , when in these inferiour matters we may learne of the vnsensible creatures ? But what must we learne in the lilies ? How they grow . And this is a thing to be marked , for in the winter season they lye dead in the earth as though they were not ; they are couered with frost and snow : and yet in the spring time and summer , they spring vp with stalkes , leaues , and flowers of such glorious colours , as passeth the glorie of Salomon in all his royaltie . Now whence comes this , is it of themselues , or from man ? surely neither ; for they are field lilies , this onely comes from the word of creation giuen out by God , when he made the creatures , saying , c let the earth bring forth the greene hearbs , &c. from this working and operatiue wor● of God , comes the earth to haue power and vertue to send out the glorious lilies and euery other hearb . Now then ( to apply this to the purpose intended by Christ ) the same God , that by his operatiue word giues this glorious beeing euery yeare to field-lilies , hath giuen out a word of prouidence touching his seruants , that if they trust in him , ●sing lawfull meanes moderately , they shall haue rayment sufficient , and all things els that be needfull to this life . Here then is nothing wanting but trust in God in the sober vse of ordinarie meanes , for such shal be as sure of rayment by Gods prouidence as lilies are to grow and blossom in spring time and summer : and this were sufficient to perswade vs vnto moderate care though nothing more had bene said . But he addeth , they labour not , neither spinne : This deniall of the vse of meanes vnto them , whereby they should be araied , as it proues directly that God alone arai●s them with glorious colours ; so it strongly enforceth the dutie of contentation vpon vs , relying on Gods prouidence , without distracting care : because beside our title to Gods prouidence not inferiour to the lilies of the field , we haue allowed vnto vs for our rayment the vse of meanes which they want : and therefore howsoeuer no man , vnder pertence of depending on Gods prouidence , may hence take occasion to liue idlie , neglecting the ordinarie lawfull meanes to procure things honest and needfull ; yet hereby Christ would giue assurance to all that trust in him and serue him , that though all meanes should faile them , ( so it be not through their default ) yet will he prouide things needfull for them . 29. And yet I say vnto yo● , that euen Salom●n in all his glorie , &c. These words conteine an amplification of the second part of Christs reason , to wit , that God doeth not onely cloath the lilies ; but cloath them i● most glorious ar●● , euen aboue the glorie of Salomon in all his royaltie . And this amplification is to be marked , because Salomons glorie was extraordinarie , by speciall gift from God , aboue his desire or expectation , as we may see , 1. king . 3. 1● . And yet Christ saith , that each field lilie is more gloriously arayed by Gods prouidence then Salomon was at any time . This amplification serues ; first , to chocke and controll the follie of them that are proud in apparel , and nice and cu●ious in araying themselues . This is the common sinne of this age ; wherein for attire euery sort almost exceede their abilitie and degree . But why should we be proud of any apparel , for when we haue done all we can to make our selues neuer so gay , yet we come short of the flowers of the field in glorious aray ? for what cloath or ●il●e is so white as the lilie ? what purple is like the violet ? what cri●●●● or skarlet comparable to diuers flowers of such colours ? Arte indeede may doe much , but herein it must stoope to nature . Now if we cannot come neere the hearbs and flowers which we tread vnder our feete , and cast into the fornace , why should we be pu●●ed vp with any gaynesse in our apparell ? Secondly , this ●eacheth vs that all worldly pompe is but vanitie : for in glorie and beautie it comes short of the flower of the field , and yet what is more ●raile and trans●torie then the flower , that is to day in the field , and to morow is cast into the ouen ? This the holy Ghost would teach vs , by comparing the glorie of man to the flower of grasse , 1. Pet. 1. 24. and seeing that the fashion of this world goeth away , 1. Cor. 7. 31. wherefore ( as the Apostle there saith ) we must vse this world , as though we vsed it not for Salomon's conclusion is true of all ●ar●hly things , Uanitie of vanities , all is vanitie , Eccles. ● . 2. And yet we must not here imagine that Christ condemnes the glorie of Salomon , though he thus debase it below the flower of the field : for it was the gift of God in extraordinarie fauour , 1. king . 3. 13. So that ho●soe●es the word of God condemne pride and curiositie in attire , and superfluitie therein , yet it alloweth vnto Princes , and personages of great state , the vse of gorgious and costly raiment : and therefore Ioseph beeing aduanced to dignitie , was araied in garments of fi●e linen , had a ring on his singer , and a chame of gold ●●out his necke , Gen. 41. 42. And that which Luke saith of Agripp● and Bernice , that they came in with great pompe to heare Paul , Act. 2● . 23. may as well be taken in good part , as in euill . 30. Wherefore if God of cloath the grasse of the field , which is to day , and to morrow is cast into the ou 〈…〉 not doe much more vnto you , O ye of little faith ! Here Christ propounds and applyes this reason to his disciples and hearers ; and in this application enforceth it , by putting a manifest difference between men and the hea●●s of the field , preferring man farre before them . The preheminence of man aboue the flowers of the field stands in these things : first , the hen 〈…〉 made for mans vse , and not man for them ; for besides othe 〈…〉 y serue for fe●ell to the ouen , as Christ here noteth . Secondly , ●he h●a●b of the field is to day and to morrow is not , for being ▪ bu●n● or ●●nsumed it ceaseth to be at all : But it is not so with man , for though he be burnt or consumed , yet he is not brought to nothing , but his beeing remayneth still by reason of his immortall soule , which though it had beginning , yet neuer shall haue end . And herein he far excelleth them : for though hearbs and trees liue for a time , yet their life ariseth from the matter whereof they consist , and so vanisheth with it , but the soule of man is a different substance from the bodie , and vanisheth not though the bodie perish . This difference is plain in the creation : for God commanded d the earth to bring forth hearbs and tr●es with their life and substance : but when he created man , though he made his bodie of the dust of the earth , yet his soule came from God ▪ for e he breathed into his face the breath of life . And herein man excells not onely the hearbs of the field , but all beasts and fowles , for though they , besides life haue sense and motion from their soules , yet their soules ( whether they be qualities or substances it here ▪ killeth not ) arising from the matter wherof their bodies subsist , are mortall and vanish to nothing when the bodie perisheth ; so as a beast burnt vp is no beast , but a dead man is a man though his bodie be burnt to nothing , because his soule liues for euer ; yea and his bodie , though eaten vp of beasts or consumed with fire , by vertue of Gods ordinance shall one day rise againe , and be revnited to the soule : yea the dead bodies of the elect , by vertue of the couenant of grace , haue not onely relation to their soules , but a spirituall vnion with Christ , for f they sleepe in him , and by his power shall one day be raised vp to glorie . And this preheminence Christ would teach vs , when he calleth God , g the God of Abraham , who was dead in regard of his bodie long before , and yet saith he , God is the God , not of the dead , that is , which haue no beeing at all ) but of the liuing : Now this preferment of man aboue the creature , doth greatly inforce the dutie vpon him to depend vpon ▪ Gods prouidence without distrustfull care , for if God cloath baser creatures with glorious aray , doubtlesse he will not suffer man his more noble creature to want , as the conclusion following doth declare . Shall he not doe much more vnto you , O ye of little faith ! That is , shall he not much more cloath you . Now he amplifieth this conclusion by a reproofe , whereby he would enforce his reason more strongly vpon them , saying , O ye of little faith . In which reproofe two points are to be considered : the persons reprooued , and the cause thereof . The persons are Christs chos●● Disciples , whome he doth not here reprooue for want of faith simply , but for the weaknesse and small measure of it , because their doubting and distrust in Gods prouidence , was greater then their faith . Here then we may obserue a distinction of faith in regard of degree and measure ; to wit , that beside that full assurance , whereby a man so resteth on Gods promises , that he nothing doubteth through vnbeleefe , as it is saide of Abraham , Rom. 4. 20. there is a weake faith mingled with much doubting , such as was in Christs disciples at this time . And howsoeuer that doubting which is in weake faith be euill , and here reprooued , yet the faith it selfe is true faith , and such as brings a man to the state of Adoption and of saluation : for Christ before this reproofe , acknowledged of his Disciples that they were Gods children , calling God their heauenly Father . If any shall say or thinke that this weake faith cannot saue a man , because his vnbeleefe beeing more then his faith , shall haue more force to condemne him then his faith to saue him : I answer , that no man is saued by his faith , because it is perfect without doubting , but because thereby he laieth holde on Gods mercie in Christ : now a weake faith may doe this truly , though not so perfectly and with such comfort as a strong faith doth : and the doubting and vnbeleefe that is in weake faith cannot condemne vs , if so be we bewaile our vnbeleefe , and vse meanes diligently to come by a full assurance : for by this weake faith we are in Christ , and in him all our wants and sinnes are pardoned . Which point must carefully be obserued and remembred , for the stay and comfort of their soules , that haue in them but this weake saith , and are troubled much with distrust and doubting . And this is many a true child of Gods estate , for euery one cannot attaine to Abrahams full assurance : but be not discouraged , O thou of little faith ; thy doubting and distrust may trouble and grieue thee , but if thou bewaile and lament it , it shall not condemne thee ; onely labour diligently in the meanes for further increase , and by thy weake faith desire to lay hold on Christ , and so shal all thy wants be couered , and thy sinnes pardoned ; for endlesse is Gods mercie in this behalfe , he will not breake the bruised reed , nor quench the smoaking flax● , Isay 42. 3. II. Point . The cause why Christ doth thus reprooue them for their small faith , is their distrust in God for raiment ; as if he should say , wheras you doubt whether your heauenly father will prouide sufficient raiment for you , notwithstanding you see he araies his baser creatures in glorious manner ; euen for this cause are you to bee blamed for small faith . Here then we are to obserue a speciall point touching the propertie of true sauing faith ; namely , that it doth not onely laie hold on the mercie of God for the pardon of sinne , and life euerlasting in Christs but on his promises also for temporall blessings that concerne this life . Neither must this seeme strange to any ; and to make it plaine , consider that the promises of God in Scripture are of two sorts ; principall , and inferiour . The principall promise , is of Christ our redeemer , God and man , and of remission of sinne , and life euerlasting by him . The inferiour promises , are of temporall blessings ; as food , raiment , health , peace , liberty , &c. & these depend vpon the main promise of Christ , so farforth as they are for our good ; for h in Christ all the promises of God , whether they concerne life eternall , or this temporall life , are yea and amen , that is , sure and certaine to Gods children . And hence it is , that when by true faith a man laies holde on the maine promise of God in Christ , he doth withall apprehend the promises of God for temporall blessings : the heart that saith by faith , God will pardon my sinne , and saue my soule , will say also by the same faith , God will giue me food and raiment , and all things sufficient for this life . Thus Abraham , i by the same faith whereby he was iustified , beleeued Gods promise , that hee should haue a sonne in his olde age : and Noah k beleeued Gods promise of his preseruation in the Arke , by the same faith whereby he was made heire of righteousnesse . This point must be obserued , and the order remembred , wherein faith laies hold vpon the promises ; First , it apprehends mercie in Christ , and then prouidence for this life . Now hence we learne , that as we looke to be saued by our faith after death , so wee must liue by faith in this world ; if wee relie vpon his mercie for our soules , we must depend vpon his prouidence for our bodies : how this is done , we shall see afterward ; for how should we cast our selues vpon Gods mercie for the kingdome of heauen , if wee cannot depend vpon his prouidence for food and raiment . Lastly , hereby we may trie our faith what it is , true or ●ained ; weake or strong : for this Christ here tells vs , that the more we are distracted with worldly cares , the lesse is our beleefe in God : for distrustfull care comes from vnbeleefe in Gods prouidence : and the lesse we trust in God for temporall things , the lesse doe we beleeue eternall mercies , for the same faith laies hold on both : but if we can truly depend vpon God for temporall blessings in the sober vse of lawfull meanes , then we shall relie vpon his mercie for the saluation of our soules . This triall is not made in prosperitie , for when God sends aboundance , euery one will trust in him : but when want comes , then is the triall of thy faith ; if then thou ●el●e on God , though meanes faile , thy faith is strong : but if thy heart be oppressed with sorrow and feare , and thou make no conscience of vnlawfull meanes , so it may supplie thy want ; then suspect thy selfe , thy faith is weake , or none at all : for the iust shall liue by faith in all estates . vers . 31. Therefore take no thought , saying , What shall we eate ? or what shall we drinke ? or wherewith shall we be cloathed ▪ Here Christ againe repeateth his commandement against distrustfull care giuen in the 25. verse . The reasons of his repetition be these : First , to set an edge vpon the commandement , that so it may more sharply and deepely enter into their hearts , as we said before . Secondly , to further his disciples in this practise of faith , for by this often repetition he giues them occasion to meditate and thinke vpon the dutie the oftner , whereby their faith must needes be much confirmed : for this we must know for our direction to get and strengthen true faith in our hearts , that a man is not a meere patient in the receiuing and strengthening of this grace ; it comes not from God to vs , as visions did to the Prophets in a dreame in the night , or as the print of the seale is set into the waxe , but God workes it in the vse of ordinarie meanes . And therefore if we would haue faith wrought or increased in vs , we must doe that which by nature we may doe ; to wit , heare the word preached , and read , we must meditate therein , and labour so to vrge the promises of God vpon our owne hearts ; yea , we must doe what we can , to stirre vp in our hearts a desire to beleeue , and to striue against doubting and distrust , and therefore must giue our selues to praier with sighs and groanes to God , for the working of his spirit in our hearts . Now touching this cōmandement against distrustfull care , we handled it in the 25. v. shewing how farre our care must goe for things needfull , and where it must stay . It must extend it selfe to the diligent vse of lawfull ordinarie meanes to procure things needefull , and there stay ; giuing place to faith to waite vpon Gods prouidence for the blessing of our endeauours . The distrustfull care which perplexeth the heart about the successe of our lawfull labours , is that which Christ forbids , and it is that euil sicknesse which infects most mens soules , as they may easily discerne by obseruing these things : What it is , that oft breakes their sleepe in the night : what comes first into their thoughts when they awake ; and what their mindes runne● most vpon all the day long ; and whereabout they can take greatest paines with most delight , and least wearinesse . If it be for the things of this world , then distrustfull care infects their soules , which we must striue against , and learne to liue by faith . Here onely obs●●●e how Christ describes this vnlawfull care by the effects of it in distrustfull persons , bringing them in , saying , What shall we eate ? what shall we drinke ? or wherewith shall we be cloathed ? And thus indeede they vse to complaine , especially when they haue great charges and slender meanes , or els doe ▪ sustaine any great losses , then , how shall we liue ? what shall we doe ? and such like speeches of distrust : which Christ here iustly reprooues , because they blame God for his dealing towards them ; as though he had no care of them , or would not prouide things needefull for them . We therefore must here learne to shut our mouthes against distrustfull thoughts , and beware we murmure not nor complaine of his dealing towards vs. When l Aarons two sonnes Nadab and Abihu were both slaine for offering straunge fire , Moses tells him it was the Lords doing , who would be glorified in all that come neere him ; then the text saith , Aaron held his peace . And Dauid notably testifieth his contentation in Gods prouidence , Psal. 39. 2. I held my peace , and said nothing : yea , v. 9. I should haue beene dumb and not haue opened my mouth , because thou Lord diddest it . Excellent is that saying of the Lord , Isa. 30. 15. In rest and quietnesse shall y● be saued , in quietnesse and confidence shall be your strength : meaning , that by patience and contentation a man shewes strong confidence in God : so that though Gods dealing seeme neuer so hard , we must beware of impatient words and murmuring thoughts , endeauouring to say with m Eli , It is the Lord , let him doe what seemeth good in his eyes : and with n Iob , Though he kill me , yet will I trust in him . v. 32. For after all these things seeke the Gentiles : for your heauenly Father knoweth that ye haue neede of all these things . This verse containes Christs fifth and sixth reasons , to disswade his hearers from distrustfull care . The fifth is drawne from the practise of the Gentiles , and it standeth thus : That which the Gentiles doe which know not God , you must not doe , ( they doing amisse : ) But the Gentiles seeke thus distrustfully for things needefull : Therefore you must not doe so . The words in the originall whereby Christ declareth this behauiour of the Gentiles , be more full and emphaticall then our translation doth expresse : for they import that the Gentiles set themselues to seeke , or seeke with all their might . Which must be obserued , because it is not a sinne simply to seeke things necessarie , but wholly to giue our selues thereto , that is , the sinne ; because it proceedes from distrust in God. Quest. Why did the Gentiles thus wholly giue themselues to seeke things necessarie ? Ans. Because they know not 〈◊〉 true God , nor his prouidence ; they were not acquainted with his word , as Dauid saith ▪ And this was the state of all the world before Christs comming , the Iewes onely excepted , and their forefathers , with some few Proselytes , who by conuersing with Gods people were conuerted to true religion . This point well obserued ; first , ouerthrowes the opinion of vniuersall grace , as a meere deuise of mans braine : for if the Gentiles knew not the true God , how should they know the way to life ? if God gaue them not so much grace , whereby they could depend vpon his prouidence for the things of this life , much lesse did he giue them grace to beleeue and to be saued , if they would . Secondly , this shewes that they who set their hearts vpon the world , and giue themselues to seeke earthly things , are as Gentiles and Pagans ; they haue not yet attained to this principle of Christianitie , to depend vpon Gods prouidence by faith : they see no prouidence , and so rely onely vpon the meanes , whereby they sacrifice to their owne paynes and industrie , and so make themselues their owne God. This is the state of many among vs , who beare the name of Christians ▪ but indeed and practise are as Turkes , and Pagans : and this reason alone well waighed is sufficient to mooue any christian heart in a moderate care to seeke earthly things . Thirdly , marke the ground of this reason ; Christs disciples had the true God for their God , which the Gentiles had not , and therefore they must differ from the Gentiles in their behauiour . This teacheth vs , that in all things Gods children must be vnlike the heathen , for in euill things we must forsake them , and in all things that be good we must excell them . The sonne of a prince will not shew him selfe like a begger in any thing ▪ no more should the child of God , in any thing conforme himselfe vnto the world . O then how vnworthie doe we walke of ourvocation ▪ for the verie sinnes of the heathen are rife among vs , as vncleannesse , drunkennesse , slandering , and oppression ; nay many among vs exceede the Pagans in mercilesse dealing towards the poore , for they neuer knew that Christ came for reliefe in the person of his poore , and yet many among them were more mercifull , then many now a dayes that beare the name of Christians : for doe not the poore sometime die for want of releefe ? and doe not many among vs make a game of Gods iudgment vpon the poore , selling their commodities deerest when the poore haue greatest want and neede ? wel , if we wil approoue our selues to be Gods peculiar ones , let vs be ashamed to be like the heathen in any euill , or not to goe beyond them in that which is good . For your heauenly father knoweth that you haue neede of all these things . These wordes containe Christs sixth reason to his Disciples against distrustfull care , drawen from Gods speciall prouidence ouer them : and it also includes an answer to a secret obiection against Christs command : for some man might say ; If we may not be carefull for things needfull , who shall prouide them ? Christ here answers ; you must not be distrustfully carefull , for you haue a father in heauen , who knowes whereof you haue need , and careth for you . Now looke whereof God takes care in your behalfe , you need not trouble your selues further then the sober vse of lawfull meanes : But God your heauenly father takes notice of your estate , and will prouide that which is best for you : and therefore you need not to vexe your minds there-about . A most worthie reason , and alone sufficient to driue vs from distrustfull care : for this acquainteth vs with Gods particular and speciall prouidence ouer vs , taking notice of our estate whatsoeuer it is , and disposing it to the best . In regard whereof we must learne contentation in all estates of this life , in sickenesse , as in health ; in trouble , as in peace ; and in want , as well as in aboundance ; for whatsoeuer our estate be , it is according to the good pleasure of our heauenly father , who is infinite in power and wisdome , both knowing what is best , and able to turne all to our good , as we shall surely finde by comfortable experience , if by faith we depend vpon him . This Dauid knew well , and therefore saith , a he will not feare though he walke through the valley of the shadowe of death ; why ? for thou art with me , thy rod and staffe ; that is , thy spirit , thy word , and prouidence comfort me . If our hearts were setled in thi , point , we should not be impatient in distresse , nor dead hearted in want ; nay it would make vs cheerefull in the houre of death ▪ for hereby we should be assured that these estates were better for vs , then peace , wealth , or life it selfe , because they come by the will of our heauenly father , who knoweth whereof we haue neede : and therefore let vs labour by faith to be assured of our adoption , that we may know God to be our father , and then by the same faith we shall be easily assured , that he will turne all things that befall vs , to our good . Vers. 33. But first seeke the kingdome of God and his righteousnesse , and all these things shall be ministred vnto you . Our Sauiour Christ hauing by sixe seuerall arguments disswaded his Disciples from distrustfull care , doth here shew vnto them , what care that is , which ought alwaies to possesse their hearts ; to wit , Care after the kingdome of God and his righteousnesse . And this care he imposeth vpon them by expresse command , saying , First seeke ye the kingdome of God and his righteousnesse ; and then vrgeth the entertaining of it , by an effectuall reason , and all these things shall bee ministred vnto you . The Exposition . There bee two things here inioyned vs to seeke ▪ Gods kingdome , and righteousnesse : and of both these Christ saith , First seeke , that is , before all , and aboue all worldly things , let your principall care and indeauour be , to procure these vnto your selues . By kingdome of God is here meant , a state and condition of man in this life , whereby in Christ he enioyes the fauour of God , and hath right to euerlasting life . This very estate of man is in Scripture called the kingdome of God , and the kingdome of heauen , because whosoeuer is in this estate , hath sure right and interest to Gods glorie in heauen , and God here rules in him , as a king ruleth in his kingdome . The kingdome of God is onely one , and yet it hath two degrees ; the first in grace , and the second in glorie . The kingdome of grace , is that spirituall regiment which God exerciseth in man , or in his Church , by his word and spirit in this life ; and it is the first step or entrance into Gods heauenly kingdome . The kingdome of glorie , is the full fruition of immediate fellowship with the blessed Trinitie , by meanes of Iesus Christ in the highest heauens , after this life . Now both these degrees are here vnderstood by the kingdom of God. The second thing to be thus sought for , is his righteousnesse , that is , the righteousnesse of God , and not as some translate it , the righteousnesse thereof , that is , of Gods kingdome ; for the wordes will not beare that translation . And the seeking of Gods righteousnesse is here added for speciall cause ; to let vs see by way of explication , when we haue obtained for our selues the kingdome of God : for Gods kingdome standes in righteousnesse , and then doth God rule in man , when hee makes him partaker of his righteousnesse . Now by righteousnesse of God ▪ wee must here vnderstand , the obedience which Christ our mediatour performed for vs , in fulfilling the law , and in his sufferings . This is the very ground-worke and foundation of Gods kingdome among men : hereof Paul speaketh oft , Rom. 1. 17. For by it , that is , the Gospel , the righteousnesse of God is reuealed from faith to faith ▪ and Rom. 3. 21 , 22. Now is the righteousnesse of God made manifest , &c. and 2. Cor. 5. 21. God made him to be sinne for vs , which knew no sinne , that wee might be made the righteousnesse of God in him . And it is so called for diuers respects ; First , because it is freely giuen vs of God to be our righteousnesse in his sight : and man cannot attaine vnto it of himselfe , by any worke of nature , or of grace , without the gift of God. Secondly , because God will accept this obedience of Christ at the day of iudgement , for his elect , as satisfying his iustice , and the rigour of the law , which no righteousnes of man can doe . Thirdly , because it is the righteousnesse of that person who is God ; for Christ is both God and man , and though he obeyed the law , and suffered death , as he was man , yet that obedience was performed by that person who was also God. Adams righteousnesse by creation , was in himselfe , but he lost it by his fall : but our righteousnes is in Christ out of vs , and therefore he is said , b to be made righteousnesse vnto vs of God. But how should we get this righteousnesse , seeing it is in Christ ? Answ. It is made ours by imputation , for when wee truely repent of our sinnes , and beleeue in Christ , God accepts the obedience of Christ for vs , as if wee had perfectly satisfied his iustice , and done his will in our own persons . Now with this imputed righteousnesse , wee must vnderstand and ioyne the fruite hereof in vs , which is sanctification , or renued holinesse , whereby we are enabled to walke before God in new obedience , bringing forth the fruits of righteousnesse : for these two are neuer seuered ; whom God iustifies by the righteousnesse of Christ , them he sanctifies by his spirit . The full meaning then of Christs commandement here is this ▪ First seeke ▪ &c. that is , aboue all things in this world , let your principall care bee to procure vnto your selues the kingdome of God ; that is , that state of grace , whereby you may enioy Gods fauour in Christ , being iustified by his obedience , and sanctified by his spirit , whereby you walke in good workes . The vse . First , by this commandement of Christ , to seeke Gods kingdome , we may gather , that by nature we are all out of Gods kingdome , destitute of the grace and fauour of God , and indeed vnder the power of Satan , and in his kingdome of darkenesse . This the holy Ghost shews in calling Satan , the god of this world , 2. Cor. 4. 4. and the prince of this world , Ioh. 12. 31. because all the world naturally are vassals vnto him , yeelding him homage in the workes of sinne : and therefore is he called the c prince that ruleth in the aire , that workes in the children of disobedience . And this naturall miserie is iustly come vpon vs , for seeing we refuse to yeeld subiection vnto God in his kingdome , are we not worthily left to the power of Satan , to bee made his slaues and drudges ? Now that men liue naturally out of Christs kingdome , may appeare by the course of their liues ; for howsoeuer most men can bee contented to beare the badge of Christ in outward profession , hearing the word , and receiuing the sacraments ; yet in heart and life they doe homage to the deuill , for they pull their neckes from the yoake of Christ , and runne with greedinesse to the workes of sinne ; they account a strict endeauour after morall obedience to be curiositie and precisenesse , and when they be dehorted from vnlawfull gaine and vaine pleasures , they wil not heare , not consent ; whereby in effect they say to God with wicked men in Iob , d Depart from vs , we desire not the knowledge of thy waies : and with the wicked citizens , e wee will not haue this man to raigne ouer vs. Secondly , here Christ would teach vs , that our principall care aboue all other things must be , to win for our selues the kingdome of God : I shall not need to prooue this to be our dutie , seeing it is the onely thing which Christ here intends to commend vnto vs , and that by expresse command . But some will aske , how we shall win and get for our selues the kingdome of God ? Answ. We must doe three thinges for the obtaining of it : First , we must come to the place where this kingdome is to be found . Secondly , we must then enter into it . Thirdly , we must waite for the full possession of it . For the first : This kingdome is not to be found in all places , but there onely where God doth manifest and reueale the same to the sonnes of men ; and that is in the assemblies of the Saints , where the publike ministerie of reconciliation is dispensed ; for there God holds out his scepter , and offers himselfe to bee a Lord and king vnto men : and therefore Dauid calls this ministerie of the word , the rod or scepter of Gods power , Psal. 110. 2. and in the parable of the sower , Matth. 13. 19. the Gospel preached is called the word of the kingdome , because hereby God reueales this kingdome vnto men , and translates them into it , Colos. 1. 13. And for the same cause , in the parable of the field , Mat. 13. 24. is the same ministerie of the Gospel called expressely the kingdome of God. And therefore when the Church demaunds of Christ , where shee shall finde him ; he bids her follow the steps of the flockes to the tents of the Shepheards : Cant. 1. 7. that is , the assemblies of the Saints , to the preaching of Gods ministers ▪ and therefore , if euer wee looke to get this kingdom , we must diligently frequent the ministerie of the word , & labour to profit by it , because hereby God doth not only reueale , but cōuaie his kingdome vnto men . Secondly , when we haue found this kingdome , we must seeke to enter into it ; for it is not enough to be where it is , or to haue it among vs , for so the Pharisies had in the time of Christ , Luk. 11. 20. Now we cannot enter in of our selues , without the speciall worke of Gods holy spirit ; so saith our Sauiour Christ , Matth. 18. 3. Except ye be conuerted and become as little children , ye cannot enter into the kingdom of God : where two things are required in him that would enter into this kingdome : To become as little children ; and to be conuerted . Wee become as little children in humilitie , meekenesse , and freedome from pride & disdaine ; for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe : and so we in conscience of our owne sinnes , must be humbled in our selues , and made base in our own eyes , laying aside our naturall pride and selfe-loue , and disdaine of others ; for a heart swelling with pride and selfe-loue , cannot enter into the straite gate of this kingdome . Againe , wee must be conuerted and regenerate by the spirit of God : for f except a man be borne againe of water , and of the spirit , he cannot see the kingdome of God. This conuersion is not a change of the substance of the soule , or of the bodie , or of the faculties or parts thereof , but onely of their euill qualities and actions ; whereby the Image of Satan in sinne and corruption is abolished , & the image of God renued , for knowledge , righteousnesse , and true holinesse both in heart and life . When this worke of regeneration is truely begun in vs , then doe we enter into Gods kingdome , euen in this life ; for herein the ignorant deceiue themselues , that think we enter not before the time of death . Thirdly , wee must waite for the fruition and full possession of it : this we cannot get before the day of death , and therefore wee must endeauour all our life long after our conuersion , to keepe faith and a good conscience , walking in righteousnesse and true holinesse , before God , & in the practise of loue , vprightnesse , and mercie towards our brethren . When the question is , who shall dwell in Gods tabernacle , and rest in his holy mountaine ; that is , remaine a true member of Gods Church for euer ? Psal. 51. 1 ; the answer is , vers . 2. He that walketh vprightly , & worketh righteousnesse . Hereby we testifie our selues to be alreadie entred , for Gods kingdom stands in righteousnesse , Rom. 14. 17. And thus haue Gods children done , that haue waited for this kingdome , Matth. 25. 4. The wise virgins tooke o●le in their vessels to light their lamps when the bridegroome came . And Ioseph of Arimathea , that noble counseller , who waited for the kingdome of God , was a good man and a iust , Luk. 23. 50 , 51. Thus we see the way to get this kingdome for our selues : now the necessitie of our endeauour in these duties with all care and diligence appears by this , that out of this estate , for true interest to this kingdom , is nothing indeed but woefull miserie , vnder the curse of God , and the power of Satan in the kingdome of darkenesse : but in the fruition of this kingdome is true happinesse : here is g righteousnesse , peace , and ioy in the ●oly Ghost ; yea , h ioy vnspeakeable and glorious : for : the things that eie hath not seene , eare hath not heard , neither euer entred into the heart of man to thinke , hath God prepared for them that loue him : and they are all to be had in this his kingdome . Wherefore as we desire to escape the woe and miseri● of the deuils kingdome , and to bee partakers of the ioyes of heauen , so let vs looke vnto the performance of the former duties , shewing herein the resolution of the wise marchant ; that parted with all hee had , to get that pearle of price , Matth. 13. 46. This kingdome of God , is here set out vnto vs , like a citie with suburbs , and two gates ; the suburbs of this citie , are those assemblies where the word of God is truely preached and dispensed ; and hereinto come not onely the elect and godly , but hypocrites and reprobates . The first gate , is the true state of grace , whereinto the elect of God alone doe enter by regeneration ; in which estate they continue in this life , going on from one degree of grace vnto a greater , with endeauour in all things to keepe faith and good conscience both towards God and men , and so waite to enter the gate of glorie , which is set open vnto them , and they enter in at the howre of death . And therfore let vs not deceiue our own soules , as the foolish virgins did with their burning lamps , and content our selues , that we come to Church , and liue ciuilly ; though these be good things , yet an hypocrite may goe thus farre , all this while wee are but in the suburbs of this kingdome : but if euer we looke for the glorie of heauen , we must in this life enter the gate of grace by regeneration , and become new creatures . Thus much of the commaundement : The reason to enforce it , is a gracious and bountifull promise : And all these things shall bee ministred vnto you . The words are very significant in the originall , for the phraso which Christ vseth , is borrowed from bargainers , to this effect ; as those who sell come , or other things by measure , or waight , vse to giue some ouer-plus to better the bargaine on the buyers part ; euen so the Lord promiseth to those that seeke his kingdome and righteousnesse , beside the fruition thereof , to giue , or cast vnto them , as the word imports , food ; and raiment , and all things needfull to this life . Qu●st . How is this true , seeing we read that Gods children haue beene many times destitute of things necessary ; as Paul was oft in hunger and thirst , in fastings , in colde and nakednesse , 2. Cor. 11. 27. and many whom the world was not worthy of , were destitute , afflicted , & tormēted , wandring vp and downe in sheepe skinnes and goate skinnes , Heb. 11. 37. Answer . Christs promise in this place , and all other made of temporall blessings , must be vnderstood with the exception of the crosse ; that is , they shall haue such and such blessings , vnlesse it please God by the want thereof , to correct them for some sinnes , or to exercise their faith in the triall of their patience . The vse . First , by this promise of Christ we haue the most excellent direction of him that is wisedome it selfe , how to order our selues in seeking for all temporall blessings needfull to this life ; namely , we must first seeke Gods kingdome and his righteousnesse , in the performance of those duties that may bring vs thereunto ; and then all these needefull things for this life , as food and raiment , shall be cast vnto vs , in the sober vse of ordinarie meanes . The reason hereof is plaine , for Gods kingdom is mans chiefe good and happinesse , and all temporall blessings depend thereupon as appurtenances to the principall , as it were intailed thereon ; and therefore he that would haue these dependants , must get vnto himselfe the kingdome of God , which is the principall . While the arke of the couenant was in Obed Edoms house , God blessed him and all that he had , 2. Sam. 6. 11. How much more then shall God blesse them , that receiue his holy spirit to rule in their heart by grace ? for as Dauid s●ith , the godly man shall be like a tree planted by the riuers of water : and whatsoeuer he doth shall prosper . By the blessing of God we haue had his kingdome among vs for many yeares in this nation , and God hath giuē vs with it , peace , & protection , with great abundance of temporall blessings : Indeede God hath sundry waies corrected vs , and laid his heauie hand vpon vs in sundrie iudgements , as plague , famine , &c. and often shaken his rodde at vs in the hand of our enemies , and all because we haue not receiued the word of his kingdome , nor yeelded obedience to it as we ought ; yea , and we may feare the fulnesse of his wrath , vnlesse we repent and amend of this sinne especially . But if wee would set our selues to seeke this kingdome , wee needed not to feare the want of any needfull blessing ; for so God promised to his people , to giue them aboundance of all things , if they would obey his commaundements , which are the lawes and statutes of his kingdome : Deut. 21. 1 , 2. &c. This point then is to be obserued for our direction in particular . Art thou a poore man , and wouldest haue sufficient foode and raiment for thy temporall life ? then first , set thy heart to seeke Gods kingdome , follow the word , and labour therein for regeneration , and new obedience ; and doubt not , but if thou be vpright and diligent in thy lawfull calling , thou shalt finde sufficient for this life . Quest. If this bee the way to get sufficient , how comes it that we haue so many beggars that wander vp and downe from doore to doore ? Answ. They are ( for the most part ) a cursed generation , which haue no regard to Gods ordinances , either for their soules or bodies ; they ioyne not themselues to any setled congregation for the obtaining of Gods kingdome , and so this promise belongs not to them : but God suffers them to wander in an idle course all their life long , destitute of this blessing , to eate their own bread . Againe , art thou a rich man , and wouldest continue in that estate , to thine owne confort , and for the good of those that depend vpon thee ? then set thine heart to seeke Gods kingdome with a speciall care seeke to plant religion in thy familie , and thou and thine house shall flourish . Art thou a student , and desirest the blessing of God vpon thy labours , with all things sufficient to thy state and calling ? then first seeke Gods kingdome and righteousnesse , labour for righteousnes and true holinesse , and God will lade thee with his blessings . In a word , whatsoeuer thou art , magistrate , minister , merchant , trades-man , &c. man or woman , young or olde , and desirest Gods blessing for thy selfe , or any that belong vnto thee , remember the practise of this dutie , and vse the lawfull meanes which God laies before thee in thy calling ; and nothing doubt , but ( though all meanes faile ) yet God will send sufficient . Secondly , this promise of temporall blessings vpon the faithfull seeking of the kingdome of God , lets vs see , that foode , raiment , and all things needefull for this life , are appurtenances and dependants on Gods kingdome ; that is , such things as ouer and besides his kingdome God will giue to them that principally seeke his loue and fauour by the righteousnesse of Christ , and labour for grace and sanctification by his spirit : for if hee haue giuen vs Christ , how shall hee not with him giue vs all things also , Roman . 8. 32. The consideration hereof serues for speciall vse : I. To discouer vnto vs the preposterous course that men take in seeking for temporall blessings ; for most mē generally neglect the maine good , which is Gods kingdome , & wholly addict themselues to seeke the things of this life : they take little or no thought for the eternall state of their soules , but spend their wit and strength in prouiding for their bodies ; which is nothing else , but to gripe at the shadow , and to let the substance goe . Wherein we shew our selues foolish and simple , like to little children , who are better pleased with the gift of a nut or an apple , then with the promise of rich reuenues , or great inheritance . II. This teacheth vs with what minde we must seeke the temporall blessings of this life ; namely , with the same honest minde , wherewith wee seeke the kingdome of God , for they are appurtenances therevnto , and depend vpon it : and therefore with an vpright heart , we must onely vse lawfull meanes moderately for the getting of them . And when we haue them , this may direct vs in the right ende whereto we must vse our temporall blessings ; namely , to the furtherance of our selues and others towards the kingdome of God ; so wee honour God with our riches , as Salomon biddes vs , Prou. 3. 9. III. This teacheth vs , that they which haue no right to Gods kingdome , nor part in Christs righteousnesse , haue no good interest into any temporall blessings ; as food , raiment , and such like , for they are dependants vpon Gods kingdome and righteousnes . As for the heathen before Christs comming , & Turks , and Pagans , and all profane persons that liue in the Church at this day , who both heretofore , & now also , doe enioy temporall blessings in great abundance : this we must know , that they haue thereto a ciuil right by Gods permission , so as it is sin , without good cause to depriue them thereof ; but yet of themselues they are but vsurpers , in regard of true title & sanctified vse before God : for by Adās fall we lost our right & soueraigntie in the creatures , & it is only restored & renued i● Christ , so as they which haue not part in Christ , cānot haue this true title . This we must obserue , first , to instruct our selues the better in the knowledge of our own miserable state by nature ; for what wretched creatures are wee , that cannot make good claime nor title before God , to the apparel vpon our backs , nor to the meate we put into our bellies ? nay , of our selues we haue not right to the breath we drawe in at our nosthrils . And out of question this is the state of euery naturall man , though he be neuer so great a monarke in the world , while hee is out of Gods kingdom , wanting righteousnes and regeneration by Iesus Christ. Secondly , this also must perswade euery one of vs , to put in practise the former instruction , endeauouring aboue all things to get Gods kingdome for our selues ; for till we haue part herein , wee can haue no sound comfort in the vse of Gods creatures , which necessarily serue to our temporall life . This reason alone , if there were no more , should spurre vs on to all diligence in this dutie : what shame and griefe is it to eate our bread in the sight of God , as theeues and vsurpers doe in the sight of men ? and therefore let vs giue no rest vnto our soules till wee attaine to some good assurance in this blessed estate . The way wee must remember , is by true conuersion and regeneration ; and wee shall discerne our selues to bee regenerate , by these fruits of the spirit in vs ; to wit , I. A true touch of conscience for our sinnes , both originall and actuall . II. A godly sorrowe and griefe of heart for offending and displeasing God by our transgressions . III. An earnest desire , or true spirituall hunger and thirst after Christ and his righteousnes , testified by our constant and diligent vse of those meanes , the word , prayer , and sacraments , wherein God giues grace and assurance of mercie . IV. An vnfained turning vnto God from all sinne by newe obedience , hauing a constant purpose of heart not to sin , and a godly endeauour in life to please God in all things . These are the markes of the newe creature , who hath true title to Gods kingdome ; which we must labour to find in our selues , for our comfort in the vse of Gods creatures : and if we finde them in vs , our title is good , not only to his creatures , but to his kingdome , notwithstanding our owne vnworthinesse by our former iniquities . IV. In this , that temporall blessings are dependants on Gods kingdome , we must learne contentation and patience in all temporal losses whatsoeuer , though we loose friends , goods , lands , libertie , reputatiō , or life it selfe , yet we must not be ouerwhelmed with sorrow or griefe ; for if we be Gods children , and retaine his fauour , the kingdom of heauen remaines sure vnto vs : while a mans stocke remaines , though some appurtenances bee taken from him , he counts himselfe well enough ; and so must we in all worldly losses , while our title is good to Gods kingdome . Herewith our Sauiour Christ comforts his Disciples , Luk. 12. 32. Feare not little flocke , for it is your fathers pleasure to giue you the kingdome . Now if God giue vs that with his fauour in Christ , wee may be sure he would giue vs all temporall blessings , if hee saw ▪ them to bee good for vs ; for if he haue giuen vs Christ , how shall he not with him giue vs all things also ? Thirdly , this promise of Christ , to giue his kingdome to them that seeke it , and beside , to cast all temporall blessings vnto them , if they seeke his kingdome principally , doth notably commend vnto vs the bountiful goodnes of God ; for here we see he giues to his children more thē they aske or seeke . And this bountie of God Paul expresseth as a ground of our praising God , Eph. 3. 20. To him therefore that is able to doe exceeding abundantly aboue all that we can aske or thinke , according to the power that worketh in vs , be praise in the Church , by Iesus Christ : where we must obserue , that hee speakes of Gods abilitie to be bountifull , as brought into actiō in his children , so as he is not only able , but willing hereunto : and hereof we haue daily experience in the blessings of God which we doe enioy , for when we pray for spirituall graces , God giues them vnto vs , and many temporal blessings also . This Dauid confesseth , Psal. 21. 3. Thou diddest preuent me with liberall blessings : and Salomon found it to be true , who asking only a wise & vnderstading heart , receiued therupō riches & honour besides his wisedom , 1. Ki. 3. 13. And so did Iacob , a who asking only Gods protectiō with meat to eat , & clothes to put on ; though b he went out but with a staffe yet returned with two bands . Now the consideration of this bountie of God must teach vs these duties ; First , to beware of all sinne , whereby we doe offend and displease our God , who is so gratious and bountifull vnto vs ▪ if our outward estate did depend vpon others , we would then be careful so to carrie our selues towards them , as that we would not willingly giue them any offence , or cause of dislike ; how much more ought we then to seeke the continuance of Gods fauour towards vs by all good behauiour , seeing on him depends our whole estate both temporall and eternall ? Secondly , to trust God with our liues , health , bodies , and all wee haue , for foode , raiment , and protection , in the sober vse of lawfull meanes , for he is a bountifull God. Thirdly , to seeke for helpe and succour from God in all distresse and want , for hee is bountifull ; hee giueth to all men liberally , and reproacheth no man , Iam. 1. 5. and therefore wee must be readie and forward to call vpon him , and to make our moane vnto him . Fourthly , to loue so bountifull a God , yea to enforce our hearts to all duties of loue towards him : Salomon saith , Euery man is a friend to him that giueth gifts , Pro. 19. 6. but none is to bee compared to God for the riches of bountie ; & therefore our loue to him should abound . Fiftly , to be thankefull vnto God for all the good things we enioy ; for whatsoeuer we haue , comes from his bountie : and therefore we must say with Dauid , What shall I giue vnto the Lord , for all his blessings are vpon me , Psal. 116. 12 , 13. In a word , we must labour continually in heart & life , to walke worthy of the Lord , & to please him in al things , beeing fruitfull in all good works ( as the Apostle saith ) Colos. 1. 10. Verse 34. Care not for the morrow , for the morrow shall care for it selfe : the day hath enough with his owne griefe . Here Christ the third time repeats his commaundement against distrustful care , propoūded first in the 25. verse ; In which often repetition , hee intends to make vs more carefull and diligent , both to learne and practise the same . And hereto hee also addeth a seauenth reason to enforce and further our obedience , drawne from the daily griefe & trouble which accompanies euery daie of our life . The Exposition . Care not for the morrow : that is , for the time to come . This may seeme a strange commandement , tending to patronage sloth & negligence ; but wee must know , that there is a double care for the time to come . I. A godly lawfull care . II. A distrustfull and inordinate care . The godly care is that , whereby a man prouides for in the time present , such things as are needfull in the time to come , & cannot then be prouided : this lawfull care wee may obserue in our Sauiour Christ , for he had a bag to keepe prouision for himselfe & his disciples , which Iudas bare , Ioh. 13. 29. and when Agabus foretolde of a general famine , the Disciples prouided aforehand , to send succour to the brethrē which dwelt in Iudea , Act. 11. 28 , 29. And thus may a trades-man prouide for maintenance while his strength and sight is good , against the time of his age , wherein hee may be vnable to follow his calling . And thus doe men in fit season prouide for foode and raiment . And we may prouide to day , that is , in the time present , for any needfull thing , when to morrow will not affoard it . The inordinate and distrustfull care for the morrow , is that whereby men vexe their mindes , and turmoile themselues , to prouide aforehand for such things as may well enough be had in the time to come : this parts and rents asunder the minde , as the word signifies : and this our Sauiour Christ forbids . It is indeede the common care of the world , and we may obscrue the practise of it three waies especially : I. When men prouide so much worldly goods for themselues , as would serue for many families , or for many generations : there be many such gather-goods , which scrape together as though they should neuer die , and they scarce know any ende of their wealth . This practise our Sauiour Christ here forbids ; If any in a land might seeke for superfluitie , it is the King , whom bountie at all times well beseemeth ; and yet God forbade the King ouer his owne people , to multiplie ouermuch his horses and furniture , his siluer and his golde , Deuteron . 17. 16 , 17. II. When men seeke to preuent all losses & casualties , and so plot for themselues , that howsoeuer it goe with others , yet they shall feele no want ; though others sta●ue and goe naked , they shal be full , and well clothed . III. when men prouide or to day and to morrow together a forehand , when as the morrowes prouision may sufficiently , safely , and soone enough be made on it owne day : This Christ doeth chiefly aime at , as crossing the practise of faith whereby we should daylie depend vpon his prouidence . For the morrow shall care for it selfe ; the day hath enough with his owne greefe . These words conteine Christs seuenth reason against distrustfull care : the effect whereof is this , euery day of mans life hath care enough and greefe sufficient , through the busines that falls out thereon and belongs vnto it , and therefore we are not to adde thervnto another dayes care and greefe , for so we should bring vpon our selues more care and greefe then needes . The morrow , that is , the time to come , shall care for itselfe . Here Christ answers a question which might be made from the former commandement ; for hauing forbidden care for the morrow , some might say ; How shall we doe on the morrowe , and the time to come ? Christ answers , This daies care must be to day , and to morrowes care to morrowe , each day must haue his owne care : such care as is fit and needfull for the time present must now be taken , and such things as are now needfull must now be sought for : but such care as is fit to be taken in the time to come , must be put off to his proper time ; and things then needfull , must then be sought for , when their fit time salleth out : euery time and euery day must haue his proper care alone . In this reason we haue a most notable rule for the wel ordering of our liues : to wit ; that euery man must know the duties of his lawfull calling , and how the discharge thereof will yield him things necessarie and conuenient from time to time , and so accordingly must walke therein ; that is , doeing onely such duties diligently as the present time requireth at his hands , for the procuring of things then meete and needfull ; and so proceeding by dependance on Gods prouidence , in such care and labour , as is fitting for the present occasion , time , and season : but for time to come leane on Gods prouidence , respiting the care thereof till God require it at thy hands : The practise hereof Samuel inioyneth Saul , 1. Sam. 10. 7. When these signes ( of establishing thee in the kingdome ) shall come vnto thee , doe as occasion shall serue ; that is , doe the present duties of a king that lie before thee , without troubling and vexing thy selfe through feare or care of things to come , till God offer them to thy hand . And this should be euery mans practise in his calling ; and so should their present diligence testifie their obedience , and cleare thē frō presumption , & their respiting of future care till time require it , argue their faith in Gods prouidence : and thus they should neither foolishly feede vpon vncertaine hopes , nor needlesly vexe themselues with vntimely cares . The day hath enough with his owne griefe ▪ that is , euery day by reason of mans sinnes , hath trouble and griefe enough , through that care and labour for prouision which God thereon requireth at our hands : and therefore wee should let euery day content it selfe with his owne care , and not adde thereto another daies griefe . In this branch of the reason , Christ sets out the continued miserie of mans naturall life ; Iacob said to Pharaoh , The daies of my pilgrimage haue beene few and euill , Gen. 47. 9. And Iob saith , Man that is borne of a woman is of short continuance , and full of trouble , Iob. 14. 1. But our Sauiour Christ here goes beyond them both , saying , Euery day of mans life hath griefe enough of his owne . This beeing well considered , may teach vs these things : I. To walke in our callings soberly , without intangling our selues in worldly cares ; for the daiely discharge of the duties of our callings , will bring sorrowe and griefe enough vpon vs , wee neede not to adde thereto by our carking care ; for the more wee care , the more miserable is our life . II. To labour to withdrawe our hearts and to estrange our affections from delight in the things of this naturall life , or in this life it selfe , for it is full of griefe ; and therefore wee must so walke in our callings , that wee may waite for a better life in heauen , where wee shall haue freedome from all sorrow and griefe . The good prophet Elijah was wearie of his life by reason of the miseries of it , through the calamities of the time ; and therefore intreates the Lord to take away his soule , 1. King. 19. 4. And Paul cries out , one while vpon the miseries that he felt through the bodie of death , that was in him , Rom. 7. 24. and at another time , desires to be dissolued , and to be with Christ , Philip. 1. 23. not simply , but because there was freedome from all sinne , and the miseries thereof . III. Euery day to commend our selues in soules and bodies , and all that we haue , morning and euening , to the blessing and protection of God ; for each day and night hath griefe enough , by reason of our sinne , which of our selues we cannot vndergoe without the helpe of God. When our Sauiour Christ was to die vpon the crosse , hee commended his soule into his fathers hands , Luk. 23. 46. And none of vs haue assurance of our continuance in life , but though we be well in the morning , wee may be dead in the euening ; or aliue at night , and dead in the morning : and therefore we must not forget the practise of this dutie : Dauid did it in the time of trouble , though hee were in health , Psal. 31. 5. and though we were free from perill of death , yet our daiely vexations should mooue vs hereunto ; for who can learne any good thing without labour and paine ? who can doe a good worke without let or opposition ? If wee would repent , we are either clogged with corruptions , or ouerwhelmed with temptations : and if wee seeke to walke in new obedience , we haue the world , the flesh , and the deuil , all endeauouring to turne vs backe to our olde course in sinne . So that if we would either auoide euill , or doe good , or support with some comfort our daily vexations , we must commend our selues , and all ours , into the hands of God euery day . And thus much of this reason , and of Christs dehortation from distrustfull care . Chap. 7. Verse 1. Iudge not , that you be not iudged . 2. For with what iudgement ye iudge , yee shall be iudged ; and with what measure you mete , it shall be measured to you againe . IN these words , and so forward to the end of the fift verse , is contained the sixt part of this sermon of our Sauiour Christ , concerning Iudgement ; and it consisteth of three parts : first , a commandement , Iudge not : then certaine reasons of the commaundement , in the words following , to the 5. verse : and thirdly , a remedie of euill and rash iudgement , in the 5. verse . Touching the commandement , Iudge not ] The meaning . This commandement forbids not all kinde of Iudgement , but must bee restrained to vnlawfull Iudgement ; for there be foure kinds of lawfull Iudgement , two whereof be publike , and two priuate . Of publike , the first is ciuil Iudgement , belonging to the ciuill Magistrate , who is to enquire into the manners of men , and according to the good positiue lawes of the country to giue iudgement , either in punishing offenders , or rewarding them that doe well . The second kinde is Ecclesiasticall , belonging principally to the minister , who in the publike dispensation of the word iudgeth mens manners , by reproouing and condemning their sinnes , whether they be thoughts , words , or actions . In this sense the vnbeleeuer is said to be iudged , when his thoughts & actions are controlled by the word , 1. Cor. 14. 24. and thus Noah iudged and condemned the olde world , Heb. 11. 7. Of priuate lawful iudgement , the first is priuate admonition , whereby one man doth in Christian and louing maner , reprehēd another for his sinnes , and thereby iudgeth him : this is also commanded in the word of God , and therefore it is not here forbidden . The second is iust dispraise , when the grosse faults of notorious persons are reprooued and condemned for this ende alone , that others may take warning thereby : thus Christ iudged the Pharisies both for life and doctrine before his Disciples , calling them Hypocrites , that said , and did not : and their doctrine leauen : and that most iustly and wisely , that his Disciples and others might beware of them : and thus he called Herod a Foxe , so discouering his subtiltie , for the admonition of others . The thing then here forbiddē , is rash iudgemēt , which one man doth vniustly giue of another ; and the reason why wee so vnderstand this place , may be drawne from the 3. verse , where instance is giuen of the iudgement here forbidden , in a quicke espiall and sharpe censure of small faults in others , not seeing farre grosser and greater in our selues : also Saint Luke setting downe this same prohibition , Iudge not , expounds it in the next words , by condemne not : which must be vnderstood of rash censure , as is plaine by S. Paul , Rom. 2. 1. In that thou iudgest another , thou condemnest thy selfe , because thou doest rashly cōdemne him of that whereof thou thy selfe art guiltie . Now that wee may better know the thing forbidden , first I will shew what rash iudgement is , and in the second place make knowne the common practises thereof . For the first : Rash iudgement , is when of an euill minde wee iudge amisse of others , for some euill ende . In this description , first obserue the roote and ground of all rash iudgement ; to wit , an euill minde , whereby wee loue our selues too well , and want the loue of our neighbour : This wee testifie , by beeing sharpe sighted , to prie into the liues and behauiour of others , and are blinde as beetles to see into our selues : as also by giuing our selues exactly to censure other mens sayings and doings , and with delight to heare their faults ripped vp ; but for our own courses , we would not haue them called into question nor controlled . Secondly , here note the manner of rash iudgement , which is to iudge amisse of others : and this they doe which iudge of other mens persons and doings without a calling , or vrgent necessitie : secondly , which giue out sentence of mens doings , but not according to the law of charity , which bindes a man to iudge and say the best of others alwaies , so farre forth as may stand with good conscience , and the word of God. Thirdly , here note the ende of rash iudgement ; for as it is ill grounded and guided , so it aimes not at the reformation of the partie , nor the detestation of sin in our selues and others , but is directed to some wrong ende : as first , to testifie our hatred of the partie , and desire of reuenge : secondly , to delight our selues with the faults of others : thirdly , to defame our neighbours , and to bring them to an ill name , that our names may beare away the praise without comparison : and lastly , that wee may seeme more holy then others , by beeing much in censuring sinne in others . The practise of rash iudgement consists in two things : first , the euill minde of man prepares matter of wrong iudgement : and secondly , giues sentence accordingly of the sayings and doings of men , and likewise of their persons . For the first , the euill minde prepares matter of rash iudgement thus ; it sets it selfe to prie and inquire narrowly into the liues and behauiour of men , and to see if it can find any matter in word or action worthy reproofe : Indeede there is a vertue wherby one man doth obserue another in his waies , but that is directed to a good ende ; namely , to rectifie and reforme him in his wants , and to further him when he doth well : but for one man to obserue another for this ende , to finde out matter of defamation and reproach , is a fault directly forbidden by our Sauiour Christ in this place . Secondly , when matter is found , the euill minde accordingly giues censure : this censure is giuen , first , of the persons of men ; then of their speeches and actions . Rash censure of mens persons , is when a man thinkes otherwise of the person of another , then in conscience , and by Gods word he ought to doe . Example of this wee haue in Satan , for when the Lord commended Iob for his fidelitie , Satan tels the Lord , that Iob indeede serued the Lord , but it was onely for his owne profit , for ( saith hee ) withdrawe thou thin● hand from him , and thou shalt see , whether hee will not curse thee to thy face : This then wee see is a deuillish practise , and ought to bee farre from euery one of vs. Wee must remember what an auntient Diuine hath taught heretofore , that there are three things exempted from the iudgement and censure of men ; the Scriptures , the Counsell of God , and the condemnation of any mans person . Rash censure of mens speeches and actions is giuen many waies : I. When things are well done , to carpe and cauill at them without any iust cause . Thus the profession of Religion at this day , is accounted of many to be but counterfeit holines , and the due obedience to the morall Law is nicknamed and tearmed precisenesse , and the professours thereof called Puritans and Precisians , for this cause onely , that they make conscience of walking in obedience to Gods law . II. When actions or speeches indifferent , are taken in the worser part . Thus was Dauids kindnesse ill accepted of Hanun king of Ammon , when Dauid sent his seruants to comfort him after the death of his father : for his Nobles told him and perswaded him , that Dauid sent not vnto him , because he honoured his father ( though Dauid vndoubtedly sent with an honest and vpright heart ) but as it were craftily to search out the citie , and to spie it out , and to ouerthrow it . Now hereupon Dauids seruants were badly intreated , and shamefully sent away ; whence grew the warre that ensued betweene them . III. When vpon light occasion and vncerten reports , we suspect and surmise euill of our neighbour : suspicions indeede are sometime good , beeing conceiued on a good ground , and retained for a good ende ; as to beware of the partie and of his euill : but when they are conceiued vpon light causes , and for some sinister respect ( as the common practise is , vpon no good ground to conceiue most badly ) this is rash iudgement . IV. When we see any want in our neighbours speach or behauiour , to make it worse then it was meant , or then indeede it is . V. When we spread abroad and publish the wants of men , to defame them , which might better be concealed , and in conscience and charitie ought so to be . VI. When we speake nothing but the truth of another , but yet withall doe insinuate thereby some euill of the partie into the hearts of the hearers . This practise is as pestilent and daungerous , as any of the former . Thus Doeg told Saul of the fact of Ahimelec vnto Dauid , how he gaue him victualls , and the sword of Goliah , which was true : but withall he did therein insinuate , that Dauid and Ahimelec intended conspiracie against Saul . And this telling of the truth in that sort , cost the liues of fourescore and fiue persons , that weare the liuen Ephod , as we may read , 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII . When in hearing the word preached , and sinnes reprooued in the congregation , some hearers misapply the same ▪ as for example , the minister reprooues the sinne of swearing , of drunkennesse , or any such sinne : then some one gultie hereof , doth not onely surmise , but also breake forth intò this speach , Now the preacher meanes me : he speakes this of me : he censures my facts and speaches ; herevpon followes spite and malice against the person of the minister , and also rash censuring and condemning of his ministerie . They also sinne in this kinde , that apply the reproofes of sinne to the person of others : as when they say , now such a one is touched : there is a good lesson for such a one if he would learne it : yea others goe further and say , now the preacher meanes such a man ; now he speakes against such a man : but ▪ this also is rash iudgement in hearing of the word : they misconceiue of the purpose of the minister , for his maner is not when he standeth in the roome of God , to rippe vp the secrets and liues of some particular hearers ; but to deliuer the will of God concerning such and such sinnes vnto all : it is the power of the word , not the mind of the preacher , that causeth : it to touch thy conscience : and therefore euery one ought to apply the word vnto his own heart , and not to lay it vpon others , or els take it to be spoken of himselfe for his disgrace : for it is to misapply the word , and to iudge amisse of the preacher : and this is a common sinne , which is the cause why many men reape so little profit by the word preached as they doe . The VIII . practise of rash iudgement is , when in townes and cities some persons are wrongfully reputed and taken for witches : this is as common a sinne throughout the world as any of the former : one man will say , such a one is a witch , because he in conscience is so perswaded ; and yet the ground of this perswasion is nothing but his bare conceit . Another man saith , such a one is a witch , because a wise man or a wise woman hath so reported of him or her : and yet this testimonie is but the testimonie of the deuill , who is a lyar , and the father thereof : if he tell truth , it is with purpose to deceiue . Againe , another is iudged to be a witch , because comming to a mans house to borrow something , and beeing denied thereof , he tooks it vnkindly , and thereupon gaue these or such like threatning words ; it had beene as good you had lent it me , or , I will meete with you : and hereupon some one in the family fell sicke , or some cattell died , and other things did miscarie . It is no question , but witches be too rife among vs , and ought to be sought out and seuerely punished ; and there be lawfull waies of conuincing a witch : but vpon these bare presumptions to iudge any one to be a witch , is an vnchristian practise of rash iudgement : for why may not the hand of God befall thee in visiting some one in thy family , or in the death of thy cattell , as well as the annoyance of the witch , after some hard speeches of another . A witch therefore must first be lawfully conuinced , and then iudged to be a witch , and not before . This thing especially Iurers ought to looke vnto ; els if they haue but the ordinarie discretion of common people , to iudge one for a witch vpon these presumptions , they may easily defile their hands with innocent blood . Thus much for the sinne of rash Iudgement , and the practises thereof , which are condemned and forbidden in this place . Now because it is so common a sinne in all places , and with most men counted no sinne : for the common talke in all meetings is of other men , and selfeloue makes the heart glad to heare other mens faults ripped vp , yea this sinne will take hold when other sinnes leaue a man , which caused Christ to forewarne his Disciples hereof in this place : therefore it is our dutie to labour and striue the more earnestly to be purged from this euill minde , and preserued from these euill practises of rash iudgement : for which ende let vs lay to our consciences the reasons following . I. The practise of rash Iudgement cannot stand with Christian charitie : for charitie binds a man to walke in loue , and loue suspecteth not euill , but thinks the best alwaies , and if it be possible , thinks well of all . II. When thou seest a man speake or practise any euill , for which thou beginnest to thinke hardly of him , then consider well of thine owne selfe , how thou hast both that and all other sinnes in thee , if we regard the roote of sinne , and therefore doe not rashly condemne him for his fact , because thou thy selfe hast done the like heretofore ; or els in time to come maist doe the like or worse , then he hath done whome thou now condemnest . III. Consider that God the father hath committed all iudgement vnto his Sonne : who now executeth publike iudgement by the Magistrate in the common-wealth , and by the Minister in the Church ; and priuate iudgement of admonition , and iust dispraise , by them whome he calleth thereunto : if therefore thou iudgest another , not beeing called thereto , thou thrusteth Christ out of his office , and robbest him of his honour , which is a grieuous sinne , and cannot be vnpunished . IV. Consider also that thou art vnable , whatsoeuer thou art , to iudge aright of other mens actions , beeing ignorant of many circumstances thereof : for thou knowest not with what minde , or to what ende the action was done : thou knowest not the cause why he did it , nor the state of his person , nor manner of his temptation thereto : and therefore why iudgest thou rashly of him . V. He that giues rash iudgement of another , is worse then a theefe that steales away a mans goods : for he robbes him of his good name , which ( as Salomon saith ) is to be chosen aboue great riches , Prov. 22. 1. Againe , riches may be restored , so can not a mans good name beeing once blemished in the hearts of many . Againe , a man may defend himselfe from a theefe , but no man can shunne an other mans euill minde , or his badde tongue : nay the backebiter is worse then a murtherer , for he killeth three at once ; first , his owne soule in thus sinning : secondly , his neighbour whose name he hurteth : and thirdly , the hearer who receiueth this rash and iniust report : and for this cause the slaunderer is numbered among those that shall not inherit the kingdome of God , Psal. 15. 3. 1. Cor. 6. 10. and the Apostle chargeth Christians to account of such raylers as of persons excommunicate . 1. Cor. 5. 11. Here some will say ; if we may not giue our opinion of others freely as we haue done ; what must we doe when we haue occasion to speake of them ? Answ. Thy cariage towards others must be according to these rules : I. If thou know any good thing by the partie of whome thou speakest , when thou hast occasion , thinke and speake of that : if thou knew euill by him also , conceale it from others ; and if thou maist , admonish the partie thereof : or els tell it to those who haue authoritie to correct his faults ; and thus shalt thou win thy brother . Some will say , I doe indeed sometime censure my brother for his faults , yet onely in detestation of his sinne ; I loue the partie neuer the worse ; and I onely doe it to some priuate friend that will not tell it againe . Answ. But this excuse , and all such like are friuolous : no colour of good intent can excuse rash iudgement : if thou louest him , why doest thou make knowne his fault to another , for loue couereth a multitude of sinnes ? And if thy conscience answer , it will tell thee that either ill will to the partie causeth thee so to doe , or selfe-loue , whereby through his defamation thou thy selfe seekest to be aduanced aboue him in the thoughts of others . In thy censuring therefore looke to thine heart , whether malice mooue thee not thereto : and take heed to the end also ; for if it rise from a bad ground , or tend to a wrong ende , the whole action is nought . II. Dutie . We ought to thinke as wel of euery man , as possibly we can , yea of our enemie & of his actions : for loue thinketh not evill ; and in the practise of loue towards our enemies we become followers of God , Math. 5. 44 , 45. III. Dutie . If thou marke thy neighbours life and behauiour , doe it for this ende to withdraw him from sinne , and to further him in well-doing . Lastly , in all thy societies and dealings with others , labour either to doe them good , or to receiue good from them : and by this meanes thou shalt eschew the sinne of rash iudgement . Here two questions may be mooued concerning rash iudgement , and that necessarily , because surmises will arise vpon very small occasions . I. Quest. When may a man doubt or suspect euill of another ? Ans. In all suspicion recourse must be had to the ground thereof , whether it rise of iust and sufficient cause or not . A sufficient cause of suspicion is that , which in the iudgement of wise men , beeing well considered with all the circumstances thereof , is iudged sufficient : and on the other side , that is insufficient which wise men well waying with the circumstances thereof , doe iudge insufficient : if then the cause of suspicion be thought insufficient in the iudgement of the wise and godly , we must suspend our suspicion : as thus ; suppose some euill is reported abroad of such a man ; as that he is a theefe , an adulterer , or such like : yet this fame riseth onely of some one mans report , which because it may proceede from an ill minde on a priuate grudge , we are not to yeild thereupon to suspect ill of the partie : this report may well cause vs to search further into the case , and mooue vs to looke vnto our selues that we be not hurt by him . But if the cause be thought sufficient in the iudgement of those that are wise and discreete , then we may without offence or breach of conscience , yeild to suspect and iudge euill of another . II. Question . How may we giue vpright iudgement of all men with whome we liue and haue to deale ? Answ. This is as necessarie to be knowen as the former , for as we are prone to thinke ill , so we are also forward in iudging rashly : therefore there are three things required in the iudging of others . First , we must haue recourse to the cause of our iudgement : for if the cause be insufficient , then our iudgement is rash and vnlawfull . Before the Lord brought vpon the world the confusion of languages , he is saide to goe downe among them , to see their fact , Gen. 11. 6. & before he destroied Sodom and Gomorra with fire & brimstone , he is saide to come downe from heauen to see whether they had done according to the cry that was come vp to the Lord. Gen. 18. 21. whereby the Lord would teach vs , that before he enter into iudgement with any man , or any people , he first takes good consideration of the fact , which causeth his punishment . Secondly , we must haue authoritie and warrant by calling to giue iudgement , or els some thing which is answerable thereto , though the iudgement be priuate : as to giue admonition or iust dispraise ; yet without a calling we must not doe it : he that giueth iudgement must be able truly to say , the Lord hath called me thus to doe . The Magistrate , the Minister , the master , and euery superiour hath authoritie to iudge those that are vnder him : and for priuate men in priuate iudgement , though they want this authority by calling , yet if they haue that which is answerable hereto , that is , the affection of Christian loue ; so as they can say with Paul , the loue of God constraineth me , then they may iudge . Thirdly , we must alwaies haue a good ende of our iudgement , as well as a good beginning : that is , the reformation and amendment , not the defaming of our brother . And these three concurring in all hard speeches , they cease to be rash and vniust censures . Iohn Baptist calls the Pharisies and Sadduces , a generation of vipers , Matth. 3. 7. our Sauiour Christ calls them a hypocrites , and painted tombes : and b Herod , a foxe : the Prophet Isai calls the Princes and people of Iuda and Israel , c Princes and people of Sodom : and the Apostle Paul calls the Galatians , fooles , Gal. 3. 1. and the Cretians , lyars , euill beasts , slow bellies , Tit. 1. 12 , 13. All which are hard speeches , but yet no slanders ; because they had all of them a calling so to doe : and likewise did this on good ground , and for a good ende . Thus much for the commandement . Now follow two reasons to induce vs to make conscience of rash iudgement . The former is laide downe in these words : That ye be not iudged . And it may be framed thus : If ye iudge , ye shall be iudged of men againe with rash iudgement : But ye cannot abide to be iudged of rashly : and therefore iudge not . The second part is vnderstood , but yet necessarily collected . The conclusion is the commandement it selfe , Iudge not . This reason doth affoard vnto vs two instructions . I. It giueth vs a tast and view of our owne naturall pride and selfeloue : for when we heare God dishonoured by sweating , or our neighbours name defamed by slandering , we are not onely not grieued , but oftentimes are the cause thereof , and take great delight therein , especially in hearing other mens faults ripped vp to their disgrace : but yet we can in no sort brooke or suffer our owne good name to be called into question : if our selues be ill spoken of , we are presently filled with malice and enuie , and cannot be at rest till we be requited or reuenged : nay , though we be in a good manner admonished of our fault , euen in loue , and after a friendly sort , yet we can very hardly brooke it ; though the partie admonishing make knowne vnto vs , that he doth it only for our good , without all purpose of disgrace vnto our persons . II. Instruct. Here also our Sauiour Christ affoardeth vnto vs a notable way whereby we may come to the knowledge of our own sinnes , and of the hainousnes thereof . When we behold sinne in our selues we hardly iudge it to be sinne : we must therefore looke vpon our owne sinnes in the person of others , and learne to iudge of it in our selues as we iudge of it in others . When we consider of rash iudgement in others against our selues , we count it a vile and grieuous sinne , yea odious and intolerable : and in like sort ought we to thinke of rash iudgement in our selues towards others : and so for euery other sinne in our selues , we ought to iudge of it , as we doe when we see it in the person of others against vs : otherwise if we looke onely to our selues , we shall sooth vp our selues in sinne , making great sinnes , little sinnes ; and small sinnes , none at all . vers . 2. For with what iudgement ye iudge , ye shall be iudged : and with what measure you mete , it shall be measured to you againe . This verse containes a double confirmation of the former reason , drawne from the euent . The first , in these words , For with what iudgement ye iudge , ye shall be iudged : as if Christ had said ; If ye iudge men rashly , then men againe , by the appointment of God in his wisdome and prouidence , shall accordingly giue rash iudgement vpon you : but if ye iudge men righteously , then men againe , by Gods appointment and prouidence , shall iudge well of you : for so I take the words to be meant of mens iudgement by Gods appointment in his prouidence , and not of Gods iudgement immediatly . Now in this proofe , first , we may obserue one true and maine cause of that personal defamation which is common in the world , and it is to be found in the person himselfe that is defamed ; he hath rashly and vniustly censured others , for which God in his prouidence , doth most iustly cause others to defame him againe : so as men themselues doe most of all wound their owne good names , and by their bad cariage toward others , iustly cause their owne disgrace . In regard whereof we must learne ; first , to set a carefull watch before our mouthes , to keepe the doore of our lips , gouerning our tongues by the word of God ▪ for when we censure others rashly , we doe procure iudgement vnto our selues . Secondly , to be patient vnder the rash censures and slaunders of others . For we must thinke , that we our selues haue heretofore done the like to others : and therefore it is iustice with God to reward vs in the same kinde , wherewith we haue wronged others . This is Salomons counsell , Giue not thine heart to all the words that men speake , least thou doe heare thy seruant cursing thee : for oft ●imes also thine heart knoweth that thou likewise hast cursed others . Secondly , in this proofe wee may also obserue the right way how to get and keepe a good name : to wit , by iudging others with Christian iudgement , carying a charitable opinion of euery one , speaking the the best of them in all companies , so farforth as we can with good conscience , and neuer iudging hardly of any , till we be indeed lawfully called thereunto , hauing a good ground for our action , and doing it for a good end : If thou wouldst liue long , ( saith the Prophet ) and see good dayes , refraine thy tongue from euill , and thy lips that they speake no guile ; that is , speake not euill of any man though thou know ill by him , till thou be lawfully called thereto . Thirdly , from the consideration of this prouidence of God , whereby he ordereth and disposeth , that defamers of others shal be rewarded in their kind , and that by others ; we may gather , that God knowes euery vnaduised thought of the heart , and euery rash censure which we speake or thinke of others ; els how could this be true , that rash Iudgers shal be so rewarded in their kind , seeing men may cōceale their thoughts , and many times their words from the eyes of men . To this purpose Salomon admonisheth , not to curse the king , no not in thy thought , nor the rich in thy bedchamber , for the foule of heauen shal carie the voice , and that which hath winges shall declare the matter . And this must teach vs to make conscience of all our speaches and thoughts that concerne others , yea then when we our selues are iudged . When Dauid was rayled vpon by wicked Shemei , he staied himself with the consideration of this , that God knew it , and had appointed Shemei to curse Dauid . 2. Sam. 16. 10. Lastly , here it may be doubted howe God can be cleared from the guilt of rash iudgement , seeing in his prouidence he causeth it by his decree . Answ. Though he decree it , yet is he free from the fault thereof : for first , he decrees it not to be the cause thereof himselfe , but to permit it among men , leauing them to be the authors thereof : secondly , he decrees to dispose of it well , and to order it as a iust punishment of the rash iudgement of others , and so in no sort is the cause of the euill in rash iudgement ; howsoeuer he dispose hereof for the iust punishment of offenders in this kinde . The second confirmation of the first reason is contained in this parable , which tendeth to the same ende with the former sentence : And with what measure you mete , it shall be measured to you againe : That is , the Lord hath ordained that men shall be rewarded in their kind , like for like . Hence we may obserue this rule of Gods iustice in the punishment of sinne : namely , to reward men in their kind , punishing them in the same things wherein they offend . David sinned by committing adulterie with Bathsheba , the wife of Vriah ; and God by way of punishment raised vp euil against him out of his owne house in the same kind : for his own son Absolon deflowred his fathers cōeubines in the sight of all Israel , 2. Sam. 12. 9. 11. & 16. 22. And experience shewes , that blood will haue blood ; for though the murtherer escape the hands of the ciuill Iudge , yet the terror & vengeāce of God doth ordinarily pursue him to destruction . A notable exāple hereof we haue in the holy league ( as it is called ) but indeed the bloodie league ; wherein the enemies of Gods grace and truth did confederate themselues to roote out true religion , and the professors thereof from off the earth : but the Lord hath rewarded them in their kind , and turned their owne swords against thēselues , causing them to spoile one an other ; according to the prophesie of Isai , Woe to thee that spoilest , and was not spoiled : and doest wickedly ▪ and they did not wickedly against thee : when thou shalt cease to spoile , thou shalt be spoiled . Isa. 33. 1. This rewarding iustice of God well obserued , doth discouer vnto vs , yea and denounce a fearefull woe , not onely against all those that giue out rash iudgement of others ; but against all vsurers and oppressors , who met● out hard measure vnto others , euen cruelty without mercie : but so shall they be serued againe . Gods heauie hand hath heretofore laine sore vpon this land for many yeares in dearth and sca●fitie , which also in some sort hath bin made more grieuous vpon the poore by hard hearted rich men , who are like to great fishes that deuoure the lesser : for they grind the faces of the poore , and plucke off their skinnes from thē , and their flesh from the bones by their wicked couetousnes , yea doubtlesse their cruelty costs many a mans life . Some in higher place by inclosing ▪ and racking of rents : others of meaner sort , by ingrossing and withholding the commodities of the land frō the common good , till a time of dearth come , wherein ( as the Prophet saith ) they may make the Epha small , and the Shekel great ; that is , sell little for much , lessening the measure , and enhauncing the price . And indeed such a time of dearth is the worldlings day , wherein they doe inrich themselues by the spoile of the poore : but they must know that a feareful woe belongs vnto thē : for the like mercilesse measure shall be measured to them againe ; and when they cease to spoile , then shall they be spoiled : for when the hand of God is heauie vpon the poore , then no doubt is vengeance preparing for hard hearted rich men , who increase the same . The Lord forbiddeth to trouble the widdow or fatherles child : Exod. 22. 22 , 2● . &c. for if thou vexe and trouble such , and so he call and cry vnto me , I will surely heare his crie : then shall my wrath be kindled , and I will kill you with the sword : and your wiues shall be widows , and your children fatherles . This is Gods word , and it must stand . The Lord himselfe foretold that towards the latter day , iniquitie should abound , and charitie should waxe cold : & are not these the times whereof Christ spake ? for what power hath the Gospel to withdraw mens hearts from iniquitie ? and when was there euer lesse charitie then is now ? well , these are forerunners of greater iudgements ; and therefore in the feare of God , let vs make conscience of this and all other sinnes euen in consideration of this , that the Lord will pay vs home in that kinde wherein we offend . v. 3. And why seest thou the mote that is in thy brothers eye , and perceiuest not the beame that is in thine owne eye ? 4. Or how saiest thou to thy brother , Suffer me to cast out the mote out of thine eye , and behold a beame is in thine owne eye ? These two verses containe a second reason to inforce the former cōmandement against rash iudgement . The meaning of the words is this : Why seest thou that is , vpon what ground , forwhat cause , and with what conscience seest thou . And so in the 4. v. How saiest thou that is , with what face , with what honestie and conscience saiest thou . So much these interrogations how , and why , import . Seest sight , here is not a light or sudden beholding of the mote , but a seeing with attention , a serious and considerate obseruation thereof . A mote the word vsed in the originall , may as well be translated a straw , or a peece of a straw , as a mote , as it hath beene in former times ; for it will beare ei●her translation : yet the word beame , seemes rather to haue reference to a straw , then to a mote : but which way soeuer it be taken , it signifies small and little sinnes , as sinnes of ignorance and infirmitie , such as the best Christians doe commit , & cannot be free from in this life . Again , it signifies supposed sinnes ; such as are not indeed sinnes before God , but onely in his opinion that giues rash iudgement . And perceiuest not this perceiuing is properly an action of the minde , standing in consideration and thinking , which follows after seeing . Thus the word is vsed , Luk. 12. 27. Consider the lilies of the field ; that is , looke vpon them , and then consider well thereof in your minde . And , Iam. 1. 23. He that heares the word , and doth it not , is like vnto a man that BEHOLDS his naturall face in a glasse : that is , to one that sees and considers of his shape . So that Christs meaning is , as if he had said , It may be thou seest , but why doest thou not well waigh and consider with thy selfe of the beame that is in thine owne eye ? By beame , is here meant great and notorious raigning sinnes in mans heart ; such as wound the conscience , which are like vnto a beame in the eye : which doth not onely blemish , but quite dash out the fight . Some may here aske , in what sense this is spoken , seeing the eye is not capable of a beame ? Ans. It is spoken by way of supposition , as if i● had bin said ; if it were possible that a beame could be in the eye , the rash censurers fault is as a beame in the eye : this kind of spech is vsuall in Scripture ; If I could speake with tongues of Angels , saith S. Paul , 1. Cor. 13. 1. that is , suppose Angels had tongues , and that I could speake as eloquently as they . The words of the 4. v. are for substance all one with the former in the 3. The difference between them is onely this ; in the 3. v. Christ speaks onely of rash iudgment cōceiued in the mind ; but in the 4. he speaks of rash iudgemēt vttered in speech , How saist thou to thy brother , &c. So that in both verses the words are a parable bearing this sense : with what face , honestie , or conscience , canst thou finde fault with thy brother either in thought or speach , thou thy selfe beeing tainted with greater faults and offences ? And hence the second reason may be thus conceiued : He that hath greater faults , must not censure him that hath lesser : But he that giues rash iudgement , hath greater faults then he whom he censureth : And therfore no mā ought to vse rash iudgment . The proposition or first part is omitted : the Assumption expressely set downe in the 3. & 4. v. whereupon the conclusion follows against rash iudgement . Vpon this forme of speech , How seest thou ? why saiest thou ? that is , with what face and honestie , and vpon what ground ? we may learne this instruction ; that our speaches , yea our very thoughts must be conceiued and vttered vpon good ground , and in a good manner . Establish thy thoughts by counsell , ( saith Salomon ) and by counsel make warre : teaching vs to haue direction from the word of God , for the ground and maner of our very thoughts , and for all our affaires . Our Sauiour Christ bids vs take heede how we heare Gods word : and Salomon would draw vs to this heede & attention in prayer also ; Be not rash with thy mouth , nor let thy heart be hastie to vtter a thing before God : now that which they speak of diuine exercises , is in this place by our Sauiour inlarged to euery thought of the heart , & word of the mouth that cōcerns our brother . Further , in these words , Seest thou ; that is , with attention and consideration beholdest our Sauiour Christ acquaints vs with a common fault wherewith our nature is generally stained and corrupted : to wit , that we are ouersharpe sighted into other mens liues and offences : this appeares in that men can easily discerne small faults in others , and cannot see great offences in themselues , nay whē they can find no iust fault , yet they will make those faults which indeed be none at all . Example hereof we haue in the Scribes and Pharisies , in their censures against our Sauiour and his disciples : they thēselues were hypocrits tainted with grieuous sinnes , & yet they pried to finde motes in Christs ●ies ; for when he wrought miracles , cured the diseased , and did good vnto all , they blamed him as a breaker of the Sabbath day , and as a companion of Publicans and sinners , though he conuersed with them for their good : so they blamed his Disciples for eating with vnwashen hands , and for plucking vp the eares of corne on the Sabbath day to satisfie their hunger ; and for their seldome fasting . This fault was in the Corinthians , who censured Paul and his ministerie , for want of eloquence and excellencie of words , which was in other Teachers among them , as may appeare by his rebuking of them , 1. Cor. 4. And the Christian brethren among the Romans condemned one another in the obseruation of daies and times , and in the vse of the creatures of God , Rom. 14. which was nothing els but rash iudgement . And this no doubt is a fault which raignes in our congregations , euen among the better sort at this day ; for deepely is our nature stained with this corruption , and so prone it is to this sinne , that euen they which haue receiued true grace , can hardly abstaine from the practises of rash iudgement . The consideration hereof must teach vs these duties . First , to take knowledge of this corruption of our nature , and of the want of brotherly loue in vs ; for why should we so soone spie a fault in another , but because we want loue and charitie to his person ? Wee may consider the vilenesse of this practise by resemblance in some bruite creatures , for we account most basely of those rauening fowles which delight in nothing but in filthie carrions ; and such for all the world are these rash censurers , all their delight is in other mens faults , which makes them so sharp sighted to spie them out . Secondly , when we are about to censure any man , we must ( in regard of this corruption ) suspect our selues , and our speeches , & call our selues backe to a view and consideration of that which wee are to speake ; for oft-times we see that which we ought not to see , and thereupon speake that which we ought in conscience to conceale . Physitions giue this note of a frensie , to begin to take vp strawes : Now when the mind looks not into it selfe , but pries into other mens actions , then no doubt it is not right , but is corrupt and infected with a spirituall frensie , and therefore the danger of this disease must cause vs to looke vnto our selues . Thirdly , here we may obserue a reason of the strange behauiour of men in regard of sinne ; for this we may easily perceiue , that men with open mouth will condemne those things in others , which they like and approoue in themselues : now the cause hereof is , for that the affections doe followe the minde , such as the minde is , such are the affections : and mans minde naturally lookes outwarde , not inwarde , it sees very little faults in others , but will neither see nor condemne the same faults , nor greater in it selfe : nay , rather it causeth man to loue those sinnes in himselfe which he detests in others . And therefore in the amendment of our liues , we must beginne in our owne hearts , and turne the eye of our minde inward , to see our owne sinnes , and labour first to haue our hearts touched with sorow for them , and to hate them first in our selues , and then to proceede to hate them in others . It is a preposterous course , arising from the corruption of nature , to beginne with the hatred and dislike of sinne out of our selues . II. Doctr. Further , here in this reason our Sauiour Christ makes a difference of sinnes : some are as motes , some as beames : euery sinne indeede is death and condemnation , and yet all are not equall , but farre different in degrees ▪ as some men are drowned in the chanell and middle of the sea , some by the shoare side , which places differ in depth and danger , though all is one in regard of death : some men indure damnation in deeper measure , some in lesser , yet both are condemned . But the Papists abuse these words , and would gather hereon a distinction of sinnes which God doth not allow ; to wit , that some sinnes are veniall , which deserue not death , and these are here called motes : some againe are mortall , deseruing death , and those are called beames : But the moto and beame are both mortall sinnes . A mote or a straw may sometime put out the eye , though indeed the beame be more forcible to dash it quite out : and so doe small sinnes wound the conscience , and damne the soule , though greater sinnes doe more deepely wound the conscience and plunge the same into hell : small and great sinnes , both destroy the soule , though in a differēt degree : the very mote is deadly sinne , though in nature the beame be more mortal . This distinction they borowed frō former ages , but abusing the primitiue Church from whence they had it : for the ancient Fathers called some sinnes veniall , not because they deserued not death , but because they were pardonable in regard of the censure of the Church , and did not incurre the censure of excommunication : and those they called mortall or criminall sinnes which had the censure of excommunication passed against them : so that the Papists abuse both Fathers and Scripture in this distinction . Thirdly , Christ naming the very eye , and not the face , or other parts of the bodie , would hereby giue vs to vnderstand what is the propertie and scope of rash iudgement : namely , to deface the very intention of his heart of whome censure is giuen . When Dauid sent his seruants to Hanun king of Ammon to comfort him after his fathers death ; the Princes of Ammon told their lord , that Dauids seruants were but spies that came to search out his citie : thus they iudged rashly of Dauids fact , and their intent was to corrupt the honest mind of Dauid : perswading the king that Dauid and his seruants had an other intent and end of their comming then they made knowen to the King. So that the rash censurer seekes to blemish the good mind and conscience of his brother . And hence we may well be warned to take notice of our naturall corruption , how that without Gods speciall grace we doe plainly hate our brother ; els we would neuer so suspiciously prie into his waies as to depraue his good meaning . We must therefore content our selues with the speaches and actions of our brother , and take heede how we deale about the eye ; that is , with his intent and meaning ; that we must leaue to God , who onely knowes the heart : and for his actions & speaches ( if it may be ) we must alwaies expound them in the better part : if we cannot defend a mans doing , yet we must excuse his meaning : if we cannot excuse his intent , yet we must thinke the best of his conscience : if we cannot excuse his cōscience , yet we must iudge it to be but a sinne of ignorance : if we cannot so doe , yet we must thinke that it was done in some grieuous temptation , and that if we our selues had beene in like case , we should haue done farre worse : we know not when God may giue grace to men , or when he leaues them to themselues , and therefore in regard of the minde and conscience , we must comprimit our iudgements at all times . And perceiuest not ] that is , though it may be thou seest it , yet thou dost not well consider of it . Hence our Sauiour noteth out a second maine fault in mans nature to be thought vpon ; namely , carnall securitie , whereby though in some small measure men see their offences , yet naturally they neuer thinke on them heartily & seriously as they ought to doe : S. Paul saith , Awake thou that sleepest , signifying , that by nature we lie slumbering in sinne : so as though we may sometime haue a little glimmering thereof , yet we neuer throughly behold and consider them as we should : the Lord himselfe complaines of this securitie in sinne in his owne people : No man saith , what haue I done ? Ier. 8. 6. This was the sinne of the old world ; they kn●w nothing till the flood came , Mat. 24. 39. it may be they had now & then some conceit thereof , but they thought not seriously thereon : now as the daies of Noe were , so shal be the daies of the comming of the sonne of man , in regard of securitie : and these are those daies wherein we now liue : for howsoeuer we sometime thinke on our sinnes , yet we looke not on them with both eyes , as we doe ▪ on our neighbours faults . We must here be warned to take heede of this sinne : for it is a fearefull case either not to see our sinnes ; or seeing them to passe them ouer without serious consideration . The Apostle saith , when men say , peace , peace , then comes sudden destruction : Now men doe then most fearefully crie , peace , peace , vnto themselues , when they either will not see their sinnes ; or seeing them , doe not well consider thereof in their hearts . We therefore must labour for this grace to haue a cleare sight into our sinnes , for without that we can neuer sorow according vnto God , nor repent vnto life as we ought to do . Why seest thou , &c. and how saiest thou to thy brother , ] In both these phrases consider how Christ would haue all those which are to giue iudgement of the offences of others , to be themselues without reproofe and blame : els they are no fit persons to giue censure of those that be vnder them . And therefore the Magistrate in the towne and common-wealth , the Minister in the Church , the master in the family , and euery superiour in his place must labour to be vnblameable : for if they be tainted with grosse sinnes , they can neuer throughly purge them that be vnder them . A Minister ( saith Paul ) must be vnreprooueable , 1. Tim. 3. 2. and so likewise the Magistrate , who is Gods vicegerent , and euery gouernour in his place . Lastly , in both verses obserue the cōdition of those that are giuen to rash iudgement : namly , that of all men they are the worst : Christ makes them to carrie beames in their eyes , when others haue but motes or strawes . The man that is giuen to censure others would seeme to be of all men most holy : but the truth is , there is none so bad as he though he be a minister , yea be he what he wil , nay the better is his place , the wors is his fault : & the more he is giuen to this sinne of censuring , the worse he is , for the lesse he sees his owne sinnes : nay , let him liue vnblameably before men , yet he hath a heart full of pride and selfeloue , and full of disdaine toward his brother . And therefore let vs take heede of this sinne , euen when it beginnes to creepe vpon vs. vers . 5. Hypocrite , first cast out the beame out of thine owne eye : and then shalt thou see clearely to cast out the mote out of thy brothers eye . This verse conteines a remedie against rash iudgement : it depends vpon the former verses as an Answer to a secret obiection that might thence arise , for whereas Christ had said , Iudge not : and why seest thou a mote in thy brothers eye , &c. some man might say , belike then it is not lawfull to correct my brother by speach , and by reproofe to seeke amendment of his fault . To this Christ here answers ; that he forbids not brotherly correction and admonition , but the euil , corrupt , and vnchristian maner of giuing admonition and correction ; when as men take a preposterous course in censuring , and doe not beginne with themselues in the first place , but with their brethren : as if our Sauiour Christ had said , Hypocrite , thou hast greater faults then he whom thou iudgest : and therefore if thou wilt take a right course in thy correction , beginne with thy selfe , reforme the great sinnes that be in thy selfe , and then shalt thou be fitter and better able , to correct and reforme thy brother . So that these words containe two parts : 1. the remedie of rash iudgement , Hypocrite , first plucke out the beame out of thine owne eye : 2. the fruit hereof , which is true wisdome , to be able to discerne aright of our neighbours fault , and also how it is to be cured , in these words , and then shalt thou see clearely to cast out the mote out of thy brothers eye . Of these in order . The remedie against rash iudgement , is for a man first to beginne with himselfe , reforming first his own offences : which because it is here propounded by our Sauiour Christ of set purpose , as a speciall remedie against this sinne , I will stand a little to shew how a man may cast out the beame out of his owne eye . Hereunto foure things are required : I. A man must turne the eye of his mind inward , and cast his cogitations towards his owne life and conscience , that so he may see and know the principall sinnes of his owne heart and life . To this purpose serueth the morall law , which is as a glasse to let vs see our maine and principall sinnes , which be the beames in our eyes here meant . And for direction herein I will note out some speciall maine sinnes , which be in all men naturally ; and which euery one must well consider of , that will cast this beame out of his owne eye . The first common sinne of all men , is a guiltinesse in Adams first offence ; that is , his sinne made ours by relation or imputation : for his eating the forbidden fruit was no particular or priuate sinne , but the sinne of mans nature : and euery one sinned in Adam that was to descend of him by ordinarie generation : for though we were not borne when Adam sinned , yet by his sinne we stand guiltie of eternall death before God. The second common sinne , is a natural disposition and pronenesse to euery thing that is euill , and against Gods law when occasion is offered , the sinne against the holy Ghost not excepted : for the same corruption and pronenesse to euill which was in them that haue committed this sinne , is in all men naturally ; the difference stands onely in this , that all doe not fall into it . And this pronenesse to euil is the second head of originall sinne . The third common sinne , is inward Idolatrie : this is a most hainous sinne , and may be thus perceiued : Euery man by nature takes his heart from the true God , and bestowes it on some other thing : now looke whereon a man bestowes his heart , that thing he makes his God : and by nature we loue our selues , our sinnes , and the world , more then God , and yeeld obedience to the deuill rather then to the true God. The like may be said of our feare , ioy , & delight , and of our trust and confidence , all which affections we set vpon the deuill , the world , and iniquitie ; yea vpon the creature , forsaking the creator who is blessed for euer : and he that sees not this in himselfe , hath idolatrie as yet raigning in his heart . The fourth sinne is Hypocrisie , which naturally raigneth in all men , till grace expell it : This hypocrisie stands in this ; when men are about any good thing , they are more carefull to please God in the outward action , then with the seruice of the heart . Againe , they seeke more to please men then God. And lastly , they rather endeauour to performe the outward duties of the first Table , then of the second . This is a huge beame in euery mans eie naturally , which each one ought to see in himselfe , as well as the former . The fift sinne is pride , not outward in apparell , but spirituall inward pride of the heart , which stands in this ; that a man thinkes himselfe out of Christ to haue in him some naturall goodnesse , whereby he stands in Gods fauour , and hath in himselfe perfect loue , and perfect faith : this sinne all men will condemne , and yet it cleaues fast to euery man by nature . The Church of Laodicea , Reuel . 3. 17. said shee was rich , and lacked nothing ; whereas indeede shee was poore , and blinde , and naked . This inward pride poisons Gods grace in the heart , it is a maine sinne , and the common cause of rash iudgement . The sixt sinne is that particular sinne or sinnes , wherewith euery one is most assaulted ; for howsoeuer the corruption of nature doth infect al men alike , yet euery one that is of yeares shall find himselfe more troubled with some sinnes then with others , by reason that corruption is in part either remooued or restrained in him . Wherefore euery one must enter into his owne heart , and there search and see what be those particular sinnes , which most of all preuaile against him , troubling his heart , and causing him to dishonour God. These be his beames which keepe Gods grace out of his heart , which wee must labour to finde out in our selues . II. Duty . After we haue some sight of these our maine sins , we must in the next place labour to see them in our selues as beames , & to feele the waight thereof : for commonly wee either see them not at all in our selues , or if we doe a little perceiue them , yet wee see them not in their quantitie as beames , but rather like motes or strawes . Now wee shall come to see these sinnes in our selues as beames in their iust quantitie : first , if we compare them with other mens sinnes , as with Adams first sin , for doubtlesse we haue many particular sinnes in our hearts that bee as great or greater then Adams sinne was , considered in the fact ; and yet by that sinne Adam brought not onely on himselfe , but on all his posteritie mortalitie and destruction , the first , and the second death . Againe , we shall come to see the grieuousnesse of our sinnes , if we consider them in the punishment thereof ; that is , subiection to all woe and miserie , yea and to death it selfe in this life , and also to death eternall after this life , with the deuill and his angels : this is the reward of euery sinne in it selfe . Thirdly , consider these thy sinnes , as they were laid vpon the holy person of our Sauiour Christ , for which he endured not onely outward bodily torments on the crosse , but inwardly in soule apprehended the whole wrath of God due vnto vs for the same , which caused him to sweate water and blood , and to crie , My God , my God , why hast thou forsaken me . This beeing wel waighed , will let vs see that our sinnes are no motes , but huge and great beames , such as are able to crush vs in peeces vnder the heauy wrath of God. Lastly , haue recourse to the last commandement , which forbids the very first thoughts and motions in the heart , that be against our neighbour , and against God , though wee neuer giue consent of will thereto ; nay , though wee abhorre the fact it selfe : as when we see our neighbours oxe or his asse , to wish in our hearts , O that this were mine , though wee detest the stealing thereof : now if this first motion be a sinne deseruing damnation , how hainous be the sinnes of our nature , and the transgressions of our life , wherin we haue giuen full consent to rebell against God ? III. Duty . The third thing required to this casting out the beame out of our owne eie , is that which is here intended by our Sauiour Christ ; namely , to surcease to iudge others , and to beginne to iudge our selues for our own sins ; for if we would iudge our selues we should not bee iudged , 1. Cor. 11. 31. Now we doe then iudge our selues , when in our owne hearts wee giue sentence against our selues , and condemne our selues in regard of our owne sinnes : Thus Dauid iudged himselfe , Psa. 51. 1. Haue mercie vpon me , O Lord , according to the multitude of thy mercies : as if he should say , Lord , one mercy will not serue the turne , so farre haue I plunged my selfe into hell by my grieuous sinnes ; but in the multitude of thy mercies doe them all away . And in the words following , vers . 2. Wash me throughly from mine iniquitie , hee confesseth himselfe to be so deeply stained with the filth of sinne , that a little washing will not serue . So when the Lord had spoken vnto Iob , and made him see and know himselfe , he cries out , Behold , I am vile , Iob. 39 , 37. and againe , Now I abhorre my selfe , and repent in dust and ashes , for those things that I haue said and done , Chap. 42. 6. In such sort also did the Prodigall sonne iudge himselfe , crying out , that hee had sinned against heauen , and against his father , and was not worthy to bee called his sonne , Luk. 15. 21. The Apostle Paul likewise confesseth against himselfe , that he was the head of all sinners , 1. Tim. 1. 15. And thus must we condemne our selues , and say with Daniel in his praier for the people , chap. 9. 7. Open shame and confusion of face belongs vnto vs. IV. Dutie . After we haue thus iudged our selues , wee must labour to breake off , and to amend our former euill waies , endeauouring by all meanes , that sinne may be abolished and weakened in vs more & more : and this is indeede the remoouing of the beame out of our owne eies , that so we may be fitter to censure and reforme others . Of this last duty the Apostle speaketh , Rom. 14. 13. Let vs not iudge one another any more ; but vse your iudgement rather in this , that no man put a stumbling block before his brother : that is , that he liue without offence . These foure duties ought euery one to practise : and to mooue vs hereunto , first let vs consider , that it is Gods commandement in this place , that wee should first reforme our owne selues . Secondly , that our state and case is fearefull and miserable , without this reformation ; if a man haue but a thorne in his finger , he cannot be well till it be plucked out ; what case then is he in , that hath a huge beame in his eie , the most tender part of the whole bodie : that is , hath his heart and conscience pricked with the sting of sinne ? and therfore it neerely concernes euery one to remooue it . Thirdly , we shall neuer be able to iudge aright of our selues , of others , or of the life to come , till we practise this dutie : and therefore in the feare of God let vs seriously set our selues vnto it . Thus much of the remedie it selfe ; now follow two circumstances therein further to be considered : I. The partie to whom the remedie is giuen ; that is , an Hypocrite : II. When this remedie is to be practised ; First , plucke out , &c. For the partie : by Hypocrite wee must vnderstand him , that in heart and speech is prone to conceiue , and giue rash iudgement of other mens sayings and actions : and good cause there is why he is so called , for this man hath the sinne of hypocrisie raigning in him , he desires to seeme more holy then others , and therefore giues himselfe to censure others , that by debasing of others , he may aduance himselfe : see this in the hypocriticall Pharisie , I thanke God that I am not as other men , extortioners , vniust , adulterers : or euen as this Publican , I fast twice in the weeke , &c. Luk. 18. 10 , 11. But they must know , that this censuring of others , is a fruit of hypocrisie , arising out of an hollow heart . The second circumstance , is the time when this dutie is to be practised ; namely , in the first place , First cast out , &c. Here then wee haue a notable direction for the manner and order of giuing brotherly correction ; It must beginne with a mans owne selfe , and ende in a mans neighbour : and by proportion , looke by how much euery one is neerer vnto vs , so much the sooner must he be corrected and iudged . If thou bee a priuate man that art to giue censure , first begin with thy selfe ; then iudge thy kindred ; thirdly , thine acquaintance ; and last of all , strangers . So a master of a familie must first iudge himselfe , then his owne familie , and after he may iudge his friends and neigbours , and last of all strangers : and the like must euery superiour practise in his place . Now by this order to be obserued in brotherly censure , wee may easily see that the world is farre wide in the practise of this dutie , for euery one thinkes well of himselfe , and also of his friends and acquaintance , and therefore spares them and will not censure them ; but for strangers , them will he not sticke to reproach and to condemne : but this is a preposterous course , swaruing farre from this direction of our Sauiour Christ. And then shalt thou see cleerly to cast out the mote out of thy brothers eie . This is the fruite of the former remedie ; by curing himselfe first , a man comes to see cleerely what his neighbours fault is , and how it is to bee cured and amended . Where wee may note , that out of the amendment of our selues followes a spirituall gift of iudgement and wisdom , whereby wee see aright how to reforme our brothers fault . Hence I gather this generall doctrine , that Right wisedome and vnderstanding followes the reformation of our owne hearts and liues . The beginning of wisedome is the feare of the Lord , Psal. 111. 10. that is , true wisdome and good vnderstanding comes from a reuerent awe of God , in regard of his word and commandement : so Psal. 119. 100. I was made wiser th●n the ancient , by keeping thy cōmandement : first Dauid reformed himself , and then hee became exceeding wise . As it is said of a Manasses , that when hee repented and humbled himselfe , he knew that the Lord was God : and after Nabuchadnezzer was humbled , his vnderstanding was restored to him , Daniel 4. 31. for , God teacheth the humble his waies , Psalm . 25. 9. The proud man is hee that builds vp his sinnes with posts and beames , and such a one the Lord will not teach ; but him that pluckes downe these posts by amendment of his life , will the Lord instruct in the way that he should walke . Christ saith to his Disciples , Ye are my friends if ye keepe my commandements : and to his friends will he make knowne all things needfull that he hath heard of his father , Ioh. 15. 14 , 15. by all which it is plaine , that right iudgement followes true reformation of life . Vses . I. Hereby we see how to come to vnderstand the holy Scriptures read or heard ; namely , by the amendement of our owne liues : First , reforme thine owne heart and life , and then shalt thou haue true iudgement giuen vnto thee , to be able in reading or hearing , to vnderstand Gods word , at least so much thereof , as shall be needfull for thee : and doubtlesse , the cause why most men profit so little in the Scriptures , though they heare and read them much , is for that they looke not to the reformation of their owne liues and consciences , according to the word : Prou. 1. 23. Turne you at my correction ( saith Wisdome ) and I will powre out my minde vnto you , and make you vnderstand my words . The student therefore that must fit himselfe to get true vnderstanding in Gods word , for the edification of Gods Church , must remember this direction , and labour first to plucke out the beame out of his owne eie , and then shall hee see cleerely to reade with iudgement the word of God , and to discerne the true way of euerlasting life , for the good of Gods people : but if thou come in thy sinnes , thou readest without profit . II. Use. Againe , wouldest thou know thy selfe to be the childe of God ? remember then to purge thy heart and life from all sinne , for thence floweth true vnderstanding , and thereupon God will certifie thy conscience of thine election and reconciliation : but if thou suffer thy selfe to lie in sinne , thou maiest long waite for this certificate , and yet neuer haue it . III. Use. Many men there be that will bee of no religion , because there are so many and diuers opinions about matters of religion in the world ; and therefore till some generall Councell haue determined of the truth of religion , they will liue as they doe : but these men must know , that they take a wrong course : If they would come to know the truth of religion , they must first reforme their liues ; but while they liue in sinne , they can neuer see what is good , what is badde ; what is truth , what is falshood in religion . Ioh. 7. 17. If any man will doe my fathers will ( saith Christ ) hee shall know of the doctrine , whether it be of God , or whether I speake of my selfe : where he plainely giues vs to vnderstand , that true iudgement of religion comes from obedience vnto God. This is the right way to reforme an Atheist ; first , to bring him to obedience . And in a word , whosoeuer thou art , that wouldest in thy calling , whatsoeuer it be , please God , and doe good to others ; first purge thine owne heart and life from sinne , and then shalt thou see clearely wherein thou failest , and how thou art to amend thy fault , and afterward to doe good to others . A II. generall Point . Further , in this remedie our Sauiour Christ opposeth Brotherly correction , vnto rash iudgement ; and withall , prescribes brotherly correction as a dutie to be practised among Gods people . Touching this point , foure things are to bee considered : I. who is to correct . II. Who is to be corrected . III. What is to bee corrected . and IV. In what manner . For the first : the partie that must correct is a brother , that is , any member of Gods Church ; so it is said , Then shalt thou see cleerely to put out the mote out of thy brothers eie : & Leuit. 19. 17. Thou shalt not hate thy brother in thine heart , but shalt plainely rebuke thy neighbour ▪ and not suffer him to sinne : and Math. 18. 15. If thy brother sinne against thee : that is , doe thee any wrong ; or else sinne against God , and thou be priuie to it : ( for that sinne may bee said to be against a man , whereto he is priue , though the wrong bee not against him because there is an offence giuen vnto him : ) Then tell him his fault betweene him and thee alone : that is , correct and admonish him priuately . Againe , euery man is bound in conscience to saue his brothers soule , which oft-times may bee done by brotherly correction ; and for want thereof , many times the soule may perish : and therefore it is euery mans dutie to correct his brother ; yet with this clause and caution , that iust occasion be offered , and time and place obserued ; for there be certaine particular exceptions , in which a man is freed from this dutie , and all because there is no iust occasion of correction offered : as first , if he bee not certaine of the fault committed , for all lawfull correction , is of faults certainely and truely knowne . Secondly , if the partie offending doe repent for the ende of correction is to bring the offender to amendment . Thirdly , if there bee no hope of his amendment , Prou. 9. 8. Repro●●e not a skorner : that is , such a one as mookes thee for thy labour . Fourthly , If it may in better manner , and to better purpose be performed by others , which for place and abilitie may and wil more fitly performe it . But yet out of these cases , if iust occasion bee offered , euery one is to performe brotherly correction vnto his brother . Here I note one particular instruction ; that not onely the Minister of Gods word is our Pastor , but euen euery brother after a son is a pastor , in regard that hee must watch ouer the liues of his brethren for their good and amendment . It is the sinne of our time , that euery one thinks he hath no charge laid on him in regard of his brothers life and estate : This was Cains sinne towards his brother Abel , he denied himselfe to be his brothers keeper : if any man sinne , the common speach is , what is it to me ? let them looke to it whom it concernes . But this ought not to be , one man ought to obserue another , & vse also brotherly correction for the reformation of faults certainly known . This is a duty of loue and mercie , tending to the good of our brother , and to the saluation of his soule : in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want , much more then are we bound to looke vnto their soules , that they perish not for wante of admonition . We must turne back our enemies oxe or asse that wandreth , much more our brother from going to perdition . II. Point . Who is to be corrected ? out of whose eye is the mote to be taken ? to wit , a Brother ; out of thy brothers eye : By a brother here Christ meaneth not euery neighbour , for that is euery man ; but euery one that is a member of that Church , whereof we are members , and professeth the same religion which we doe , beeing admitted into the Church by the same sacrament of baptisme , whereby we were admitted . This is plaine in the exhortation of Christ , Math. 18. 17. If thy brother sinne against thee tell him his fault , between him and thee : and so proceed ( if he heare thee not ) til he come to the censure of the Church : which were in vaine if the partie were no member of the Church . If any one that is called a brother ( saith S. Paul ) bee a fornicator , couetous , &c. with such a one eate not , 1. Cor. 5. 11. and he addeth , what haue I to doe to iudge them that are without ? doe yee not iudge them that are within ? Now here the former order must be obserued ; that first a man must correct himselfe , secondly his family and kindred , next a brother of the same congregation with him . And if good order be obserued , he may admonish a brother that is a member of another particular Church ; but beyond this we may not goe , though we must carrie our selues so to them that are without , that by our good conuersation we may winne them to God. And further this is to be knowne , that in the Church of God , authoritie and dignitie frees no person frō brotherly correction ; whereupon Paul biddes the people of Colossa , to say vnto Archippus their Pastor , Take heede to thy ministerie , which thou hast receiued of the Lord , that thou fulfil it , Coloss. 4. 17. And hence we may learne this dutie ; when we offend in word or deede , wee must submit our selues willingly to brotherly correction ; wee must not say , as one of the Israelites that stroue with his brother , said vnto Moses for reproouing him , who made thee a iudge and a ruler ouer vs ? but being faultie , we must submit our selues to the correction of our brother , though we be aboue them in place . It is better to heare the reproofe of a wise man ( saith Salomon ) then the song of a foole , Eccles. 7. 7. It may be the song of a foole will more delight vs , but sure it is , the wise mans reproofe is farre more profitable . This Dauid testified , by desiring that the righteous might smite him , Ps. 141. 5. accounting it as a pretious balm vpon his head , which he would neuer want : yea , nature it selfe doth teach vs this , that it is better to be reprooued euen of an enemie , then to bee praised of a friend : according to that of Salomon , Open rebuke is better then secret loue , Prou. 27. 6. III. Point . For what is a brother to bee admonished or corrected ? not onely for great offences , but for lesser sins : we must pull out not only beams , but strawes and motes out of his eie ; for here lesser sins are as strawes and motes to greater sinnes , which be as beames and posts . The reason why we must correct our brother for s●al offences , is because euery great sin hath his beginning of some little & small sin ; & therefore it is a dutie of brotherly correction , to cut off sin in the head , before it growe out to the full . Thus the Lord dealt with Caine , Gen. 4. 6. he reprooued him for his wrath & malice against his brother , testified by his sad countenance , before he slew his brother ; but Caine not yeelding to the Lords reproofe , came at last to the grieuous sinne of murther . In this third point we may take a view of that heauenly order which Christ hath left in his Church , for the reformation , not only of greater crimes , but of lesser sins ; for there be many sins committed which cānot be corrected by the sword of the Magistrate , neither yet by the publike censure of the Church ; as lying , foolish lesting , & other offences in behauiour & attire ; yet these will not Christ permit to be in his Church , & therefore hath prouided brotherly correction to cut them off . IV. Point . How is brotherly correction to be performed ? Although the maner of brotherly correctiō be not here expresly set down , yet it is implied , where it is said , Then shalt thou see cleerely , &c. I will stand a little to shew how this dutie is to be performed . In brotherly correctiō these things are required ; 1. Christian wisdome to see cleerely into the fault , & also how it is to be amēded . The author to the Hebrews makes it the duty of euery Christian to obserue his brother : not for this end , to vpbraid him with his faults ; but that he may rightly discerne thereof , & also know how to correct him . And here comes a common fault to bee reprooued , many are forward and hastie to correct their bretheren , but yet it shall be vpon bare rumors & vncertain grounds , they wil not stay till they know the fault throughly and certainly , wherupon it comes to passe many times , that the reprouer bears the blame ; for the party reproued saith , there is no such matter , the thing is otherwise , & so the other becomes a rash censurer . 2. In christian correction , there must be obseruation of fit circūstances ; as time & place ; els the good admonition may be lesse effectuall . We shall see the practise of this in the word of God , Abigail obserued a fit time to reprooue her husbād for his churlish answer to Dauids seruants , and therefore told him not of it till his feast of sheep-shearing was ended , & the wine gone out of his head . 3. The maner of our brothers offence must be considered , whether it proceede of humane frailtie , or otherwise ; if his fault proceed from humane frailtie , then Pauls lesson may be practised , Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes . The phrase there is borrowed frō Surgeons , who being to deale with a broken ioynt , wil handle the same very tenderly ; and so must they be dealt with in reproofe , that sinne of humane fiailtie . Example of this mildenes in reproofe we haue in Nathan , who reprooued Dauid in a parable , and so brought him to condemne himselfe : & the Apostle Paul reproouing the Co●inthians in the beginning of the first Epistle , doth include himselfe & Apollos in the same reproofe , as though they had bin guiltie of the same crime , 1. Cor. 4. 6. And giuing direction to Timothy how to carrie himselfe in the Church of God , though he allow him to vse rebuke & reproofe , 2. Tim. 4. 2. yet he bids him , Exhort an Elder , therein giuing good directiō for admonition : if the partie be an Elder , though reproofe be not vnlawfull , yet it is not so fit as exhortation : and the like mildenesse must be vsed toward all those that sinne of humane frailty . But if the offence proceede from wilfulnes and obstinacie , then the iudgements of God must be denounced against them to driue them to repentance . 4. Euery one that is to correct another , must consider himselfe , and his owne estate , knowing that of himselfe he may fall into the like offence . So Paul bids them that are to seeke the restoring of such as are fallen , to consider thēselues , Galat. 6. 1. 5. Brotherly correction must bee deliuered with Doctrine and instruction : 2. Tim. 4. 1 , 2. I charge thee before God , to reprooue , exhort , and rebuke , with all long suffering and doctrine . He that will admonish , must first himselfe be resolued , that the thing done is a sinne , then he must propound it to the partie , as a sinne out of Gods word ; and deliuer the reproofe , not in his owne name , but in the name of God ; so as hereby the partie may know himselfe to haue offended , and also say , that he is reprooued of God himselfe rather then of man. This ought all superiours to practise , in correcting and admonishing their inferiours ; they must not goe thereto in rage , but in long suffering ; nor rudely , but with doctrine , that the partie offending may see his fault . And thus much for this dutie of brotherly correction . Vers. 6. Giue not that which is holy vnto dogs : neither cast yee your pearls before swine : least they tread them vnder their feet , and turning againe all to rent you . Hitherto the Euangelist hath set down the seuerall heads of Christs Sermon more at large ; but from this verse to the ende of the Chapter , he handleth briefly the points which follow . This verse dependeth not vpon the former , but herein our Sauiour Christ laies down a new point of instruction , directing his Disciples , and in them all ministers , vnto that Christian discretion which ought to be obserued in the dispensation of the word of God. And his direction is here propounded in a prohibition of giuing holy things to dogs , or casting pearles before swine : which is enforced by a double reason , least they tread vpon you , &c. Now for the better vnderstanding hereof , first I will speake of the words , because they are hard and difficult ; and then come to the doctrines . In the words foure things are to be sought out . 1. What is meant by holy things . 2. What is meant by pearles . 3. What is meant by dogs : and 4. what is meant by swine . For the first , by that which is holy , we must vnderstand , first and properly , the word of God , written in the bookes of the old and new testament , in his right and holy vse ; that is , read , dispensed , and preached : and consequently , by holy things , are meant the Sacraments , and Christian admonition . Gods word is called an holy thing for sundry causes , but principally for these two ; first , because it is holy in it selfe : and secondly , in effect & operation . It is holy in it selfe , because it is set apart by God , to be in the Church in stead of his owne liuely voyce vnto his people , for the reucaling and determining of all things to be beleeued and done in his Church . In the old testament , God himselfe spake by a liuely voice vnto the Patriarkes , and after the giuing of the Law , hee gaue answer to the high Priest at the Mercie-seat & yet we are not inferiour to them , though we want that liuely voice ; for we haue the written word in stead thereof , which is answerable euery way thereunto : for looke what the written word saith , is as much as if the Lord from heauen should speake by a liuely voice : and so consequently , it is to vs in stead of the Arke of God , a pledge of his presence . And thus it is holy in it selfe . Secondly , Gods word is holy , in regard of operation ; for it is the instrument of the spirit , set apart by God himselfe , to be the meanes whereby he sanctifies and reformes the hearts and liues of his children . And consequently , the Sacraments are holy things , for they are the word made visible ; so likewise is Christian admonition grounded ●pon Gods word . From this doctrine sundrie dutie 〈◊〉 to be learned ; First , we are oft commanded in Gods word , to drawe neer● v●●o God , to seeke him , to feare him , and to walke before him in his pr●●●nce : how shall wee doe these things , seeing God is inuisible , and in glory and maiestie is in heauen ? Surely we must consider the word of God , which is that holy thing set apart by God , to be in stead of his owne liuely voyce ; & therefore we neede not seeke for him that is inuisible , but wee must haue recourse vnto the word , & labour to haue it present with vs in our hearts , in our liues , and consciences . Enoch walked before God , not onely in regard of his infinite maiestie , which though it bee inuisible , is euery where present ; but principally in respect of his word , setting that before him wheresoeuer he was . When we are commanded to feare God , wee must know that that is done , not onely when wee stand in awe of his glorious maiestie , but principally when wee feare to offend God , commanding vs in his word . The Apostle saith , that the holy Ghost dwels in our hearts : which must not be thought to be meant of that infinite substance of the holy spirit ; but of the dwelling of the word , which is made effectuall by the holy spirit : for saith euer hath relation to the word , & beeing beleeued , it dwels in the heart , & makes the spirit , which workes by the same word present also . In which regard Paul saith , Now I liue not , but Christ liues in me ; which he expoundeth after , saying , I liue now by faith in the son of God : because the word of Christ was present with him , and the grace of saith that liues by that word . Secondly , seeing the word of God is of this holinesse , we must learne to vse the same publikely or priuately , with all reuerence , carefully sanctifying our selues thereunto . When the people came to receiue the Law in Mount Sina , they were sanctified three daies before ; & the same preparation for substance , ought we to make before we heare the word of God : First , we must wash our hands in innocencie , and then compasse the Altar of the Lord : the word and sacraments are holy in thēselues , but not so to vs , out of their holy vse ; and therefore if we would reape profit to our selues by them , we must prepare our hearts therevnto . Thirdly , whereas the word is vnto vs the voice of God , & the means of sanctification ; we may learne that in the congregatiō of Gods people ordinarily , the pure word of God alone ought to be heard , without the mixture of the words of men , be they neuer so holy : for it is not said of the words of any man , that they are that holy thing . The Lord himselfe alone had the appointment of the making of the holy oyle , which was to anoint the Kings and Priests vnder the law : neither might any man adde any thing thereto , though it were neuer so pure and good , nor make any oyle like vnto it : so likewise the trumpets that serued for the Tabernacle to assemble the people , the Lord himselfe alone had the appointment of them ; and none might vse any other , though it were made of most pure gold . Had the Lord this care ouer his Sanctuarie vnder the law , to take the appointment of these things to himselfe alone ? and shall we thinke that the trumpet of his holy word , which now by his appointment soundeth in the congregation of the Saints , may admit a mixture with the words of men , humane , or diuine , be they neuer so holy ? The ancient Church was farre from this mixture : and therfore a forbade the publike reading of the Apocrypha , which yet are more excellent bookes then the writings of men published since the Apostles . But it is saide , that they onely finde fault with this kinde of preaching which cannot attaine vnto it . I answer , it is no point of the greatest learning to vse the sayings of Fathers and Poets in preaching : and they which vse it not , refraine therefrom , not because they cannot doe it , but because they dare not mingle the sayings of men with the word of God , which is that holy thing , seruing in stead of Gods owne glorious voice in all matters that concerne our faith and obedience ; and beeing the onely sufficient instrument of our sanctification : and therefore it were to be wished , that in the congregations of the Saints , the pure word of God might sound alone vnto Gods people ; that as they are begotten alone of this immortall seede , so they might be fedde alone with this sincere milke . II. Point . What is meant by pearles ? Ans. The wholesome doctrines and instructions of Gods word , contained partly in commandements , and partly in sweete and heauenly promises : so , Matt. 13. 46. the Gospel preached is compared to a pretious pearle . And further we are to note that these wholesome instructions are called your pearles , ( Christ speaking to his Disciples and other hearers : ) now they are so called in two respects . First , in regard of the Apostles and other Ministers their successors ; because they are the Lords stewards , to dispense the word and the doctrine thereof to Gods people . Secondly , in regard of all true beleeuers and seruants of God , that haue care to know and to obey the word of God : for euery beleeuer hath a speciall right vnto Gods word aboue other men : to which purpose the Lord saith , Bind vp the testimonie : seale vp the law among my disciples , Isa. 8. 16. that is , commend & cōmit my word vnto my disciples ; there giuing a special right and interest vnto them in the word of saluation● for they haue the true iudgment and meaning thereof : they keepe it in their hearts , & expresse the power of it in their liues : they haue the vse and benefit thereof in euery estate in this world , and vnto their eternall saluation in heauen . From this , that the doctrines of Gods word are our pearles , first , wee are taught to place all our riches in the word of God , for that is our Iewell , and our principall treasure : of this Salomon saith , Her merchandise are better then merchandise of siluer , and the gaine thereof better then gold . In the valuing of this pearle , Dauids practise is notable , who made the testimonies of God his heritage , and the very ioy of his heart , Psalm . 119. 111. and esteemed them aboue gold , yea aboue most si●e gold , vers . 127. Secondly , we must hereby learne to content our selues in all casualties and calamities of this lise , with this pearle of the word of God ; for though we loose friends , health , goods , or good name , yet this pearle of good doctrines and sweete promises is not lost ; if that were taken away with the losse of outward commodities , then there were some cause of discomfort : but seeing this iewell remaines with vs in all estates , therefore herewith we must stay and comfort our selues , as Dauid did , counting Gods promises his comfort in trouble , Psal. 119. 50. & his songs in his pilgrimage , v. 54. Thirdly , this must teach vs to vse the doctrines and promises of Gods worde , as pearles ; wee must looke them vp in our hearts ; and haue them in faithfull keeping in our memories . A man that hath an earthly iewell that is of any worth , will bee very carefull to looke it vp in the surest chest he hath ; how much more care ought wee to haue of these true pearles of heauenly ▪ instructions ? As the Holy Ghost speakes of Deacon● , they must bee such as keepe the mysterie of faith in good conscience : so must euery one of vs bee carefull keepers of this heauenly pearle . This was Maries practise ▪ Luke , 2. 51. Shee powdered the sayings of Christ in her heart : and Dauid hidde the word of God in his heart , that he might not sinne against the Lord. Psal. 119. 11. IU . Instruct. The doctrines and promises in Gods word , are the pearles of the Apostles and ministers ; therefore , they aboue others in all ages and times , ought to haue speciall care , by all good meanes to preserue the puritie of doctrine in the Church of God. This is Pauls charge to Timothie , keepe that which is committed vnto thee : that is , that whole some doctrine which thou hast learned of me : & this neerely concerneth ministers at this day , that as by the good meanes of others , they haue receiued true doctrine , purified from the dregges of Popery , so they should preserue & keepe the same frō all ●int of corruption to their posteritie . The third and fourth things to be considered , are touching dogs and swine ; where these three points are to bee handled : I. What are here properly meant by dogs and swine : II. Who must giue iudgement of men to be dogs and swine : and III. Where they are to be found . For the first : By dogs and swine , wee must vnderstand the enemies of Gods word ; yet not all enemies , for so euery sinner should be a dog & a swine : but onely such as are malitious obstinate enemies , manifestly conuicted of their enmitie to Gods word & doctrine , of whose amendment there is no hope . And that these are here to be vnderstood , appeares by these reasons : I. From the text it selfe , which describeth them by this , that treading the words of instruction vnder foote , they doe turne againe , and all-to-rend the Teachers thereof : that is , they do persecute them both by word and deed , in all reproachfull speeches , & cruell actions . II. Reason . In the word of God we shall find that Christ and his Apostles preached to dogs ( for such are all men by nature : ) The Scribes and Pharisies , a generation of Vypers came to Iohns baptisme vnrepelled , though not vnreprooued : Matth. 3. 6 , 7. and Christ himselfe telleth the woman of Canaan , that it was not lawfull to giue the childrens bread to dogs : that is , to the Gentiles ; and yet he sent his disciples to preach to all nations : & the woman her selfe , by reason of her faith , was receiued to mercie , & made partaker of the crums that fel from the childrens table . Againe , our Sauiour Christ preached to the Scribes and Pharisies , euen then when hee wept ouer Ierusalem for their impenitencie ; yea , this is a truth , that because men are naturally dogs and swine , therefore they must haue the word of God preached vnto them , to purifie and sanctifie them , vnlesse they be obstinate and irrepentant enemies to the word , of whom is no hope of recouerie . III. Reason . These obstinate enemies here are called dogs and swine , by allusion to vncleane beasts vnder the law ; of which sort were dogs & swine , which were prohibited the Iews to be eaten , or offered in sacrifice to God : Christ therfore here by allusion to that ceremony , means such persons as are excluded from the holy things of the Lord , and haue no right or interest into the Lords word or sacraments ; such as both in heart and life be vncleane as hogs and dogs , & will not be purified . IV. Reason . Paul chargeth Titus , that after once or twice admonitiō he should reiect an heretike , knowing that such a one is peruerted and sinneth , beeing damned of his own selfe : that is , sinneth wilfully & obstinately , and in so sinning condemneth himselfe in his own heart & conscience : and such are meant by dogs and swine in this place . Now the difference of these two may be this ; By dogs are meant obstinate enemies that malitiously reuile the ministerie of the word , the doctrine of God , and the messengers thereof : such a dog was Alexander the Copper-smith , 2. Tim. 4. 14. & such were many of the Iews become soone after Christs ascension , who reuiled the Apostle Paul , and Barnabas , and blasphemed the doctrine which they taught , Act. 13. 45. and of this sort are all conuicted obstinate heretlks . By swine , are meant obstinate enemies that doe contemne the word of God ; either because they will not admit reformation of life by it , such as Ahab and Her●d were ; or because they scorne & mock at the word of God , as they do , of whom Peter speaks , that mocke at the promises of Christs secōd cōming . The second point touching these persons , is who must giue iudgem●● of any man or any people to be dogs and swine : we must know that it is not in the power and libertie of any priuate man to giue iudgement of another that he is a dogge or a swine ; but it is a publike dutie belonging to the ministers and gouernours of the Church to giue iudgement in this case . Matth. 18. 17. Before a man must be reputed as a Publicane , and as an heathen , the censure of the Church must passe vpon his behauiour ; and from the iudgement of the Church must priuate men hold other as Publicanes and Heathen . Indeede our Sauiour Christ and his Apostles gaue this iudgement of men particularly and peremptorily ; as Paul of Alexander the Copper-smith : but wee must vnderstand , what authoritie , and what spirit Christ and his Apostles had ; which because we haue not , we cannot giue such iudgement vpon men . Further , here we are to know , that iudgement vpon others is two-fold ; Iudgement of certaintie , or iudgement of humane wisedom : The iudgement of certaintie , touching any mans state , belongs onely to God , & to them to whom God reuealeth the same . The iudgement of humane wisedome , is when the Church of God , in the feare of God , giue iudgement as truely and as neerely as they can , who is a dogge , and who is a swine : and this only is the iudgement of the Church , which also is conditionall ; as namely , till they repent : because they know not the times that God hath appointed for the conuersion of sinners . And by this wee are taught , to comprimit our iudgement of any man , in regard of his finall estate , though he be an vnrepentant sinner , refusing instruction ; for most hainous sinners haue bin conuerted . The third point , where these dogges and swine are to be found : It is not in the power of any ordinarie minister , or other man , to determine of any one , that he is a dogge or a swine ; for in such do finall impenitencie , and wilfull obstinacie concurre ; which wee are not able to say certainely , are come vpon any man or woman while they liue among vs : & yet this may be said with good conscience , that there is in many a fearfull declination to the properties of dogs and swine , euen in this age of ours ; for many will heare the word , receiue the sacraments , & professe that they hope to be saued by Christ ; & yet they will raile on his ministers , & speake against their ministery : yea , the times are now , wherein many in open speech wil not sticke to reuile and condemne those that haue bin the most excellent instruments of Gods mercie in his Church : among many I will name one , M● . Ioh. Calum , that worthy instrument of the Gospel , is in the mouthes of many students condemned as an erroneous person , teaching false & dangerous doctrine . Yea , many there be , that come to the Lords table , & yet will not brooke reformation of life ; they wil not be drawn from their drunkennes , ignorance , adulterie , & couetousnesse . A third sort there are , that take occasion from Gods word , to liue in their sinnes , and to maintaine their wicked liues ; as frō the doctrine of Gods eternall predestination , because the Scripture teacheth , that Gods decree therein is vnchāgeable ; therfore some say , they will liue as they list : others , because the word saith , we are to be saued by faith alone , therefore they refuse to walke in good workes : & others looke to be saued by Gods mercy alone , and therefore they will not labour either for knowledge , or faith , as they ought to doe : & some , hearing the doctrine of the deniall of our selues , doe say , the word of God is too straite a doctrine , barring men from laughter , & mirth , & other recreations ; and therefore they will none of Gods word : now though we cannot call these mens dogs , because wee know not what they may be hereafter ; yet we may truely say , thefe be practises of dogs and swine . And thus wee see what is meant by holy things , by pearles , by dogs , and swine ; from whence the meaning of Christ may be plainely thus set downe : Giue not that which is holy , &c. that is , haue regard how , & to whom ye dispense the word and sacraments , and if any person be openly conuicted of obstinate enmitie to your doctrine , to such publish not my worde , be they dogs in railing , or swine in senslesse contemning and scorning of the same . The Vses . 1. Hence wee may see what course is to be vsed of Gods ministers in the preaching & dispēsing of his holy word ; they must first preach & publish the word of God to al men without exception , grace must be offered to all , good and badde ; then they must obserue what fruite and effect the word hath with them , whether it worke reformation of life in them , or not : and though as yet they see not that fruit thereof in them , yet they must not condemne them as dogs ; but rather waite and pray for their conuersion , to see if at any time God will giue them repentance , according as Saint Paul chargeth Timothie , 2. Tim. 2. 25. Thirdly , hauing waited for ▪ their conuersion , he must labour to conuince their very conscience of the truth which they in heart and life denie : so as he may say with Paul , If our Gospel be hid , it is hidde to them that perish , 2. Cor. 4. 3. but if after all this , they giue euident signes of malicious and obstinate enmitie against the word , scorning and rayling on the doctrine of God , and on the ministers thereof , then are they to be cast out by the Church , and to be accounted as dogges , and to be barred from the word of life till they repent . This was Christs owne practise toward the Iewes : at the first he preached vnto them the Gospel of the kingdome by Iohn Baptist , in his owne person , and by his Disciples , but when as he saw some of them maliciously obstinate , then he propounded his doctrine vnto them in parables vnto them , that they might be hardened in sinne : and after expounded the same priuately to his Disciples . The Disciples likewise after the ascension of Christ , preached still vnto the Iewes , euen when they were persecuted by them : but at length when as they saw that of obstinate malice they oppugned the truth , putting it from them , and iudging themselues vnworthie eternall life , then they turned to the Gentiles , Act. 13. 46. Now in this that hath beene said , we may note two things : first , the long suffering and great patience of God , that will not haue a sinner liuing in the Church condemned , till he haue brought him through all the meanes of his conuersion , and till he be past hope . Thus he dealt with the old world , expecting their repentance an hundred and twentie yeares , whereunto he then called them by the preaching of Noah , Gen. 6. Secondly , hereby we must learne to moderate our iudgements concerning wicked men : a man must not be condemned for a dogge or for a swine , till he giue euident signes of obstinate malice , and wilfull contempt of the word , and vntill he doe euen conuict himselfe to be such a one , by a wilfull contempt of the meanes of his saluation . This serues to shew their rashnesse and indiscretion , that condemne our Church for no Church , and our people for no people of God : iudging them for dogges and swine , when as they haue not yet conuicted them of obstinate malice in sinne or error . It will be said , they haue admonished them by writing . I answer , that their owne bookes haue more errors in them , then they doe hold whome they admonish , and so their writings can be no sufficient conuiction . Secondly , here obserue that men become dogges and swine , by their wilfull repelling that holy doctrine of God , which should purge them and make them cleane . It is the naturall propertie of a dog to returne to his vomit , and of a swine , to his wallowing in the mire , as the prouerbe is ; and hereof they can by no meanes be bereaued . And all men by nature returne to the vomit and filth of their sinnes like dogs & swine : and they which will by no meanes suffer thēselues to be drawen from their old sinnes , they haue these properties of dogges & swinerand looke as those beasts were excluded the Lords tabernacle & congregation vnder the law ; so are these men debarred from the word & sacraments , and all holy things vnder the Gospel ; they are an abhomination vnto the Lord : see Psal. 56. 6. and Psal. 50. 16. In this regard we are to be admonished , to suffer our selues to be clensed and reformed by the word of God. Ye are cleane ( saith Christ ) by the word which I haue spoken vnto you , Ioh. 15. 3. where he maketh the word of God the instrument of our purification : to which effect he saith in his praier to his father , Sanctifie them with thy truth , thy word is truth , Ioh. 17. 17. And Saint Peter saith , our soules are purified in obeying the truth by the spirit . 1. Pet. 1. 22. Now we are by nature dogges and swine , inclined to the filth of our own sinnes returning thereto with greedines , neither can we of our selues be broken of this property , but when occasion is offered we doe naturally runne to our old sinnes , as the swine and dogges doe to their filth and vomit . In consideration whereof we ought to subiect our selues to the word of God , labouring to see and feele our owne vncleannesse , and to crie with Dauid , Wash me throughly from my sinnes : and with Peter , Not my feete onely , but my whole bodie that so it may be said of ●s , We are cleane throughout by Christs word . If we see any vncleannes in our hearts or liues , we must purge it out by this word , and returne no more to the filth of our former sinnes . It is the propertie of Christs sheepe to heare his voice , and to obey the same : let vs hereby testifie our solues to be his sheepe , that so we may be distinguished from dogges and swine . Here it may be demanded , whether we should make confession of our faith before dogges and swine . Ans. Yes , if we be called thereunto we are bound to doe it : ●e alwaies readie ( saith the Apostle ) to giue an answer to euery man that asketh you a reason of the hope that is in you . 1. Pet. 3. 15. And in this place our Sauiour Christ speaketh of the p●●ading and dispensing of the word , not of confession . Now in preaching men acknowledge the word to belong vnto their hearers , but in confession they declare the word to belong vnto themselues alone . Further , here we are to consider diuer● points concerning Excommunication ▪ First , the foundation thereof . It is an ordinance of God ▪ for all dogges and swine by Christs commandement , must be kept from holy things ● many that liue in the Church are open 〈◊〉 of the name of Christ● ; some others 〈◊〉 heret●●●es ; and these ●●●●wi●e are to be barred from the word and sacraments ; yea , a man liuing in the Church may be worse in practise then an open enemie : of such like the Apostle speaketh , Tit. 1. 16. They professe that they know God , but by their works they denie him . And such a one was Ismael , who for mocking Isaac the sonne of the promise , was cast out of Abrahams familie , that is , out of the Church of God , Gen. 21. 10 , 11. for Abrahams familie at that time was Gods visible Church . Secondly , here also obserue the ende of Excommunication , namely , to preserue the holy things of God from pollution , contempt , and prophanation ; euen the word , prayer , and Sacraments , which wilfull enemies would trample vpon as swine will vpon pearles . And herein we may see the abuse of this ordinance , when it is vsed for politicke and ciuill respects ; especially in the Church of Rome , where it is made an instrument of the vniust deposing of Christian Princes , and of exempting their subiects from due obedience and allegiance . Thirdly , here our Sauiour Christ noteth out the principall persons that are to execute this censure of the Church vpon wilfull and obstinate enemies , that be as dogs and swine ; namely , they to whome the disposing and keeping of the holy things of God is committed , that is , the lawfull ministers of the word and Sacraments : for they must keepe those holy things pure which God hath committed vnto them ; but that they cannot doe without the exercise of this censure which God hath giuen vnto his Church . Fourthly , here also we may see , how farre this censure of the Church extendeth against obstinate and wilfull enemies : namely , to the debarring of them from the vse of the Churches Ministerie in the word , praier , and sacraments . Indeed if the partie be excommunicate for some particular crime , and there be hope of his repentance , because he doth not shew himselfe a dogge or a swine , by wilfull obstinacie in his sinne and contempt of the Church ; then , although he be excluded from communion with them in the Sacraments and prayer , yet he may be admitted to the hearing of the word , because that is a means to humble him for his sinne , and to bring him to repentance , which is the end of all Ecclesiasticall censures . And thus much of the prohibition ▪ Now follow the reasons to enforce the same . Least they tread them vnder their feete , and turning againe all to rent you . Here Christ renders a double reason to enforce his prohibition , both drawen from the daungerous euents which would ensue by communicating holy things vnto dogges and swine ▪ for first , they would ●read them 〈◊〉 their feete : secondly , turning against all to rent you . For the first : by Treading vnder feete , he meanes prophaning and ab●●ing . Now because the holy things of God must not be prophaned and abused , therefore they must not be communicated vnto wilfull enemies of the grace of God. In this reason see the singular care of our Sauiour Christ , to keepe the scriptures and other holy things of God from prophanation : This care he likewaies shewed with great zeale when he whipt the buyers and sellers out of the temple , because they made his fathers house , that holy place , a house of marchandise and a denne of theeues . Math. 21. 12. 13. And herein he must be a patterne and example vnto vs all , to teach vs care and zeale in keeping the holy things of God from prophanation : far must it be from vs to doe or speake any thing which may cause the world to speake euill of our holy profession and religion . This is Pauls charge to seruants , that they so carie themselues towards their masters , that the name of God , and his doctrine be not euill spoken of , 1. Tim. 6. 1. for want of care herein was Gods hand heauie vpon Dauid , for because by his foule facts of a Adulterie and murther he had caused the enemies of the Lord to blaspheme , therefore the child borne vnto him must surely dye , 2. Sam. 12. 14. We must therefore pray ( as the a Apostle bids vs ) that the word of God may be glorified . This is Christs direction in his prayer , before all things to desire and seeke that b Gods name may be halowed and glorified : Now Gods word is his name , for thereby is he knowen vnto vs ; yea his name is magnified aboue all things by his word ; Psal. 138. 2. Excellent was Dauids praier to this effect ; Psal. 116. 36. Take away my rebuke which I feare ; for thy iudgements are good ▪ that is , keepe me from doing that which may bring rebuke or reproach vpon thy word , or vpon thy workes , for they are good . Good king Hezekias is also commended for his care of Gods glorie , in that he forbade his seruants to answer to the rayling blasphemies of Rabshakeh , least thereby he should be prouoked to blaspheme the more : as also in that he greatly humbled himselfe before the Lord vpon the hearing of it : for he rent his cloaths , and put on sackcloath , and spread the rayling letter before the Lord , thereby referring the reuenge to God himselfe , chap. 19. 1. 14. And turning againe all to rent you . These words containe Christs second reason against communicating holy things to malicious & obstinate enemies , drawne from the perill that may ensue thereupon to his disciples & ministers : for these dogs and swine are not onely prone to abuse the holy things themselues , but also to annoy & hurt by reuiling and persecution those that be the messengers of the word vnto them . In this reason Christ sheweth , that it is not onely lawfull , but necessarie , that Gods ministers should seeke to auoid and shunne the malice and rage of obstinate enemies , by all lawfull meanes which may stand with Gods glorie and the keeping of a good conscience . Hence he bad his disciples , with the innocencie of doues , ioyne the wisdome of serpents ; now the serpent is most wily and warie to saue her selfe from harme . Obiect . But it is the propertie of an hireling to flie from his flocke when he seeth the wolfe comming : therefore it seemes Gods ministers may not flie in time of persecution . Ans. To flie in persecution is not alwaies a forsaking of the flocke , but sometimes tends to their greater good : as when persecution is intended directly against the minister , then he may with good conscience flie for his safetie , in hope of returne for their future good , els Christ would not haue said to his disciples , If they persecute you in one citie flie into another , Matth. 10. 23. Yea , not onely the minister must thus looke to his owne safetie , but his people also must doe what lies in them for his preseruation . So did the beleeuers in the primitiue Church for S. Paul : When his life was sought in Damascus , the disciples let him downe at a window in a basket through the wall , and he escaped , Act. 9. 25. And at Ephesus when the great tumult was about Diana , Paul would haue thrust himselfe in among the people , but the Disciples seeing it would be dangerous vnto him , kept him backe , and would not suffer him . Act. 19. 30. vers . 7. Aske , and it shall be giuen you : seeke , and ye shall finde : knock , and it shall be opened vnto you . In this verse and those which follow vnto the twelft , is laid downe the third part of this chapter , concerning praier : and it consisteth of two branches : a commandement to pray , and effectuall reasons to perswade vs thereto . The commandement is propounded in three seuerall teannes , Aske , seeke , and knocke : each whereof hath his promise annexed thereto , Ye shall haue , ye shall find , and it shall be opened vnto you . Now for our better vnderstanding of Christs meaning herein , two rules must be obserued . I. That Christ here speakes not of euery kind of asking in praier , but of that onely which himselfe commandeth and alloweth : for we may aske and not receiue , because we aske amisse , as a S. Iames saith : but he that asketh , according to Christs direction in this place , shall receiue . Now in all acceptable praier to God , foure conditions must be obserued . I. We must aske while the time of grace and mercie remaineth : for if the day of grace be once past , we may aske , seeke , and knocke , but all in vaine : this is plaine by the fiue foolish virgins , who asked & sought for oyle , but found none , yea they called and knocked , but it was not opened vnto them , Matth. 25. 8. 9. 12. Now the time of this life , while God offers mercie vnto vs in his word , is the acceptable time and the day of grace , 2. Cor. 6. 2. and therefore herein must we aske , seeke , and knocke . II. We must not aske as seemeth good vnto our selues , but according to Gods will , and as his word alloweth . The sonnes of Zebedie were denied their request , because they asked they knew not what , Matth. 20. 22. But this is our assurance that we haue in him , that if we aske any thing according to his will he heareth vs , 1. Ioh. 5. 14. III. We must aske in faith , that is , beleeue that God will graunt vs those things which we aske according to his will : Iam. 1. 5 , 6. If any man lacke wisdome let him aske of God — but let him aske in faith , and wauer not : for the wauering minded man shall receiue nothing of God : therfore saith Christ , Whatsoeuer ye desire in praier , beleeue that ye shall haue it , and it shall be done vnto you . Mark. 11. 24. IV. We must referre the time and manner of Gods accomplishing our requests to his good pleasure . It was the sinne of the Israelites that they limited the holy one of Israel , by prescribing him what they would haue for their prouision , and when they would haue it : Psal. 78. 41. we therefore must waite on God , as Dauid did , Psal. 40. 1. I waited patiently for the Lord , and he enclined his eare vnto me , and heard me . God deferres the graunting of our requests , because he would trie the affections of his children . Cantic . 3. 1. The Church seeketh Christ , but cannot finde him , that is , where and when shee will. And indeede herein doe we shew forth faith when we referre the time and manner of receiuing our request , to the good pleasure of God : for he that beleeueth will not make hast . Isa. 28. 16. The second rule to be here remembred concerning prayer , is : That these promises are not made directly to the worke of prayer , but to the person that prayeth ; and yet not to him simply , as he doth this good action of praier , but as he is in Christ , for whose merite sake the promise is accomplished : and therefore Christ here speakes to them , whome he takes for graunted to be the true members of his mysticall bodie which is his Church . This rule must be remembred for the right vnderstanding of the promises of God concerning prayer ; for hereby it is plaine that our prayer is not the cause of the blessings we receiue from God , but onely a way and instrument in and by which God conuayeth his blessings vnto his children : for a true praier is a fruit of our faith in Christ , in whome alone all the promises of God are yea , and amen , that is , sure and certen vnto vs. Now hauing found Christs meaning , let vs come to such instructions as are to be gathered hence . First , obserue that Christ doeth not barely propound this commandement to pray , but repeates the same by a kind of gradation in three distinct words , Aske , seeke , and knocke ; whereof the latter imports more vehemence then the former . And this he doth to checke the slacknesse and coldenesse of our prayers , and to stir vs vp to feruent zeale and diligence in this duetie both in publike and priuate . And to mooue vs to godly zeale and diligence in this dutie , consider the reasons following . I. Christs owne example , which in morall duties is a perfect rule : Now though he had little need to pray in respect of himselfe , for he did neuer sinne , yet how often , and how long , and with what feruencie did he giue himselfe to this dutie ? he spent whole nights in prayer , Luk. 6. 12. and in prayer in the garden he swet water and blood . We haue also Moses example , who spent fourtie dayes and fourtie nights in praier and fasting for the people , when they had sinned , Deuter. 9. 18. 19. If he were thus feruent in prayer for their sinnes , how earnest would he be for his owne ? And Daniel humbled himselfe many dayes , and prayed feruently for his people , Dan. 9. 3. 4. &c. Dauid prayed seuen times a day , and rose vp at midnight to giue thankes to God , Psal. 119. 164. 62. And Paul willeth the Romans that they would striue or wrestle with him by praier to God , Rom. 15. 30. All these are worthie examples vnto vs ; and if we compare our selues with them we shall see we haue much more cause so to doe : for our sinnes abound aboue theirs , and therefore we had need to pray for the preuenting of Gods iudgements which our sinnes call for against vs. Also we come far short of them in grace , and therefore had need to pray for supply thereof against the time of neede ; for our dayes of peace will not alwayes last , wee haue enioyed it long , and therefore must looke for dayes of triall , for the state of Gods Church is interchangeable . II. Reason . All of vs must come to deale with God , both in the day of death and at the day of iudgement ; at both which times all worldly helpes and comforts will forsake vs , and by no meanes can wee shunne that accompt ; therefore it will be good for vs while we liue often to set our selues before the Lord , that so we may make our selues familiar and acquainted with him against that day : But if now we estrange our selues from God in regard of this exercise of prayer , then at our ende wee shall finde the Lord to be strange vnto vs , and to professe that he knowes vs not , which will be woe vnto vs. III. Reason . Euery good thing we haue or stand in need of , comes from the mercie and bountie of God in Christ : and prayer is an ordinarie meanes for the procuring of Gods blessings ; we therefore must giue our selues to the faithfull practise of this dutie . Indeede if grace and other blessings were our owne , or from our selues , we might well spare this labour , But what hast thou ( saith Paul to euery Christian ) that thou hast not receiued ? be not therefore secure and idle , for Gods blessings come not when we snort vpon our elboes , but in the vse of meanes ; and happie are we that may vse those meanes : for in asking we receiue , in seeking we finde , and in knocking it is opened vnto vs. Secondly , our Sauiour Christ by trebling this commandement to pray , would giue vs to consider that there is some waightie cause we should be instant in this dutie ; and that is , in regard of the great miseries and manifold dangers whereunto we are subiect in this life : for as Peter saith , the righteous shall hardly be saued : and no maruell , for we haue without vs , the Deuill and all his Angels plotting our destruction , and the world a daungerous enemie whereby the Deuill workes : within vs we haue our owne corrupt hearts , daily drawing vs to the practise of sinne , the bane and poison of our soules . Now what is to be done in this case ? surely our onely refuge , is constant and seruent praier to God , as Christ here implies by this threefold command : for in all things we must let our requests be made knowne to God , Philip. 4. 6. This hath alwaies beene the practise of all the faithfull , as we may see in Gods booke . But if we had no example , this commandement were sufficient to perswade vs vnto this dutie . Also doest thou want any grace of God , as faith , repentance , knowledge , zeale , patience , strength against temptation , or assurance of Gods fauour ? why , aske and thou shalt haue , seeke and thou shalt finde . And this must be our course in outward wants , and for temporall blessings , as health , peace , libertie , plentie , &c. Indeede the wicked worldlings seeke to wise men and wise women in their miseries , but this is to forsake God , and to goe to the Deuill : Gods people must goe to their God , Isa. 8. 19. Thirdly , the trebling of this commandement in diuers tearmes must teach vs , to be instant and vrgent with God in prayer : this is an holy and acceptable importunitie , when the Christian heart giues God no rest : Ierem. 29. 12 , 13. the Lord promiseth to his people , That they shall erie vnto him , and goe and pray vnto him , and he will heare them : they shall seeke him , and finde him , because they shall seeke him with their whole heart . Isa. 62. 7. The Lords remembrancers are commanded not to keepe silence , nor to giue the Lord any rest . Matth. 15. 22. The woman of Canaan is commended , because shee will take no answer nor repulse from our Sauiour Christ , till her daughter was cured : and Luke 18. 5. The poore widow by her importunitie preuailed with the vnrighteous ●udge : which parable Christ propounds to teach vs to be constant and earnest in prayer . We therefore must shake off our naturall coldnesse and negligence in praier , which is the common sinne of the world in regard of this dutie . And we must labour for knowledge both of our owne sinnes and miseries , and of Gods mercies , that so we may pray with vnderstanding , and in zeale and feruencie as Christ here requireth . Alas , many pray not at all , and others know not what they aske , though they say the Lords praier , or some other set forme of praier . And most men that haue knowledge , suffer their mindes to wander from God by vaine imaginations : now all comes for lacke of that feeling in praier which Christ here requireth . Thus much of the commandement in generall . Now out of the wordes more particularly we may obserue two points . First , where Christ bids vs Aske , seeke , knocke , he speakes not particularly to some , but generally to all his seruants , so that all must pray ; which plainely implies that his best and deerest seruants are during this life in want of some grace or blessing . And indeede when God giues most excellent gifts and blessings to his children , yet then he leaues them in some notable want or triall for their humiliation and prouocation to prayer . Paul was taken vp into paradise , and there heard words that cannot possibly be vttered by man in this life : this was a great grace and prerogatiue : but yet to humble him , least he should be exalted out of measure , there was giuen him a pricke in the flesh the messenger of Satan to buffet him : hereby he was brought to pray most earnestly for deliuerance , but yet he must rest contented with Gods grace ; for God will make perfect his power through the weakenesse of his seruants , v. 8. 9. This point must be obserued , to discouer to many secure persons their miserable state , who feele no want of grace in themselues , and therefore thinke all is well . But what meanest thou to professe Christ , if thou haue no neede of him nor of his graces ? oh know it , when thou saiest in thine owne heart , thou art rich and lackest nothing ; then thou art poore , and blind , and miserable , and wretched . And indeede if thou knewest the corruption of thine owne heart , thou wouldest crie out with the Apostle , in respect of thy wants ; Oh miserable man that I am , who shall deliuer me from this bodie of death ! Rom. 7. 24. Secondly , Christ saying not onely Aske , but seeke and knocke ; doth hereby imply what is Gods dealing many times with his own seruants : namely , that he forsakes them for a time , and in part , and in some sort hides himselfe , and as it were locks himselfe from them . Now thus he dealeth for two causes : First , hereby to chast 〈…〉 and correct them for their sinnes : for iniquitie separates betweene God and his people , and their sinnes hide his face from them , Isa. 59. 2. Secondly , to make triall of his graces in his children , to see whether they delight in his loue , to shew them their owne weaknes , and to mooue th 〈…〉 aue vnto him more inseparable . By all which we see it stands 〈…〉 and to pray earnestly and continually , for God may forsake vs for our sinnes : and he may iustly take occasion to trie what we haue profited by his Gospel , which we haue long enioyed with aboundance of peace . Thus much of the commandement to earnest prayer : Now Christ enforceth it by two reasons . First , by a promise , infolded in this verse with the commandement , and confirmed in the next . Secondly , by a comparison , verse 9. For the first , The reason from the promise in this verse may thus be framed : If they which aske , shall receiue ; if they that seeke , shall finde ; and they that knocke shall be let in , then doe you aske , seeke , and knocke : But they that aske , shall receiue , they that seeke , shall finde , &c. Therefore doe you aske , seeke , and knocke . In this reason our Sauiour Christ teacheth vs , that when we pray to God , we must bring a speciall faith whereby we are assured that the particular things we aske according to Gods will shall be giuen vs. So saith Christ , Mark. 11. 24. Whatsoeuer ye aske in prayer , beleeue that ye shall haue it , and it shal be done vnto you : and , Iam. 1. 6. Let him aske in faith : for he that doubteth of Gods promise defraudeth himselfe of the thing he asketh . Now if we must bring this speciall faith , then of necessitie must we haue a speciall knowledge of the will and promise of God for the things we aske : for as without faith we cannot pray aright , so without knowledge , no faith : And therefore we must be carefull to accquaint our selues with the will and promise of God , that by Gods commaundement we may know what to aske , and by faith may also aske in assurance ; for if we pray without this knowledge and faith , our praiers are but lip-labour and vnprofitable . Secondly , hence we learne that the Papists erre grossely , which teach that this speciall faith is not necessarie in praier ; this is a doctrine of Deuills : for we ought to bring in prayer a particular faith to applie to our selues the promise of God concerning that thing which we aske in prayer . But this we can neuer bring , vnlesse we first haue a speciall sauing faith whereby we beleeue our reconciliation with God in Christ : for therefore doe we beleeue that God will graunt our particular requests , because by faith wee knowe our selues to be in Christ , in whome he loues vs and therefore will make good his promise vnto vs , as the Apostle saith , This is the assurance that we haue in 〈…〉 t if we aske any thing according to his will he heareth vs , 1. Ioh. 〈…〉 . Thirdly , hence we learne how to carie our selues in all dangers ; troubles and afflictions ; namely , we must settle our hearts by faith vpon the promise of God , who hath saide he will not forsake vs , but be with vs in trouble and deliuer vs , Psal. 92. 15. This is necessarie , for without faith in great afflictions our owne naturall passions will confound vs : Hence Habakkuc speaking of grieuous times of affliction saith , The Iust shall liue by faith . And this Dauid testified , Psal. 62. 1. Yet my soule keepeth silence vnto God : of him commeth my saluation . Psal. 23. 3. Though I should walke through the valley of the shadow of death , I will feare none euill : for thou ( Lord ) art with me ; thy rodde and thy staffe they comfort me . Fourthly , this must stirre vs vp to great diligence in praier . We beeing Gods creatures , and our God requiring this seruice at our hands , ought to pray vpon his commandement , though he had made no promise vnto vs. But now fith he hath made a gratious promise to heare and grant our requests , this must stirre vs vp to all diligence and alacritie in prayer : see the practise hereof in Dauid , vpon Gods promise he incourageth himselfe to pray , 2. Sam. 7. 27. 28 , 29. Thou , O Lord of hosts , hast reuealed vnto thy seruant that thou wilt build him an house : Therefore now O Lord God ( for thou art God , and thy words are true , & thou hast told this goodnesse vnto thy seruant : ) Therefore now let it please thee to blesse the house of thy seruant that it may continue for euer : for thou O Lord God hast spoken it . So Daniel perceiuing by the prophesie of Ieremie , the promise of God for the returne of the people from the captiultie , doth set himselfe to most earnest prayer to God , for the accomplishment of that promise , Dan. 9. 2. 3. And so must we doe in all our wants , first search out Gods promise for the supplie thereof , and then goe boldly and diligently to God by prayer in the name of Christ. vers . 8. For whosoeuer asketh , receiueth ; and he that seeketh , findeth ; and to him that knocketh , it shall be opened . Here Christ confirmeth the former reason ●●●t was included in the former verse with the commandement to pray . In effect and substance they are all one ; onely here the reason is 〈◊〉 more generally , without limitation to Christs hearers , thus ; Whosoeuer asketh , receiueth ; whoseuer seeketh , findeth , &c. that is , obseruing the due conditions of prayer , which Gods word requireth . I. Ob. Here some may see , that God oft hears those that pray without faith ; as the crie of the poore , when they curse their oppressors , Exod. 22. 23. And so the Lord heard the Israelites when they asked Quailes in their lust , Psal. 78. 18. 27. Answ. True it is , God sometimes graunts the requests of those that pray without faith , but his hearing is not in mercie , but in anger and wrath , and is a meanes to execute his iudgement vpon them . Thus hee gaue the Israelites a King in his wrath , Hos. 13. 11. and so hee gaue them Quailes , for while the meate was in their mouthes , the wrath of God came vpon them , Psalm . 78. 30 , 31. Thus the deuils had their request graunted , to enter into the heard of swine , Matth. 8. 31 , 32. and so God permitted him to afflict Iob , Iob. 1. 12. but all was to his owne shame , to manifest his absolute subiection vnto God , that beyond his wil he cannot goe , no not to hurt the basest of Gods creatures . II. Obiect . Ahab praied & humbled himselfe & was heard , though he did it onely hypocritically , for feare of punishment , 1. Kings 21. 29. Answ. That was a graunt of a temporall benefit onely , which God oft giues to the hypocrites ; but for spirituall blessings , which pertaine to saluation in Christ , whereof this text is principally to bee vnderstood , they are not granted to the wicked . III. Obiect . Abraham praied directly against the will of God , for the sauing of Sodom , which God was purposed to destroy . Answ. Abraham no doubt had in him a speciall motion to make that prayer , & withall he asked leaue of God to pray for them ; neither did he pray absolutely , but with submission to Gods wil , and so he sinned not , though he obtained not his desire : otherwise , without these cautions hee had done amisse : and we must not make the extrordinarie practises of the faithfull , ordinarie rules for our imitation . So that Gods promise here is firme , whosoeuer asketh those blessings of God which he hath promised to giue , in that manner which God approoueth , shall be sure to receiue . The Use. In this reason we learne , that God is most ready and willing to heare his children when they pray : Isay , 65. 1. I was found of thē that sought me not , I said behold me , behold me , to a nation that called not vpon my name : and v. 24. Before they call I will answer , and while they speake I will heare . This then is first 〈…〉 ne proofe that the Lord whome we worship , is the true God ; bec 〈…〉 he is so able to helpe , and so readie and willing to heare , beeing neere to all that call vpon him in truth . Thus Moses reasoneth with his people to prooue that they only had the true God for their God : Deut. 4. 7. What nation is so great vnto whome the gods come so neare vnto them , as the Lord our God is neare vnto vs in all that we call vnto him for . Secondly , this must perswade vs to loue God vnfaignedly and heartely who is so readie and willing to graunt our requests in praier , specially considering we are by nature his enemies . A rare thing it is to see any resemblance of it in the world ; and indeede among m●n this dealing is able to draw loue from an enemie when we shew our selues willing to doe him any good we can : this heapes coles of fire vpon his head , to consume his malice and kindle in him loue to vs : oh then how should Gods gratious bountie and readinesse to heare vs , draw our hearts to God in all loue and thankfulnes ! Thirdly , this serues to be a notable stay and comfort to all those that are cast downe in soule with the sight and burden of their sinnes : for behold if they aske mercie at Gods hands , they shall haue it ; if they can call , he will heare ; and if they will but knocke at the doore of his mercie , he is readie to open vnto them . Here they vse to plead that they haue long called , and cried , and knocked , but they finde no comfort . Ans. O consider the vsuall dealing of God with his owne children , for a time he will hide his face , and seeme to locke vp his mercie and compassion from them , as we may see by Dauids complaint , Psal. 77. 7. Will the Lord absent himselfe for euer , and will he shew no more fauour ? v. 8. Is his mercie cleane gone for euer ? doth his promise faile for euermore ? v. 9. Hath God forgotten to be mercifull ? &c. But his intent herein is to humble them deeper , to make them knocke more earnestly , that they may be more thankfull for Gods mercie when they finde it ; and more carefull to keepe themselues from sinne whereby they may loose againe that assurance . Indeede it is a most heauie crosse ▪ and the deepest griefe that can be fall a man , to haue the conscience apprehend the wrath of God without any feeling of his fauour : yet in this case here is comfort , let this poore soule out of the depth of his horror cri● vnto God with Dauid , and out of the bellie of this whale of desperation with Ionas , endeauouring against all feeling to lay hold vpon the promise of mercie in Christ , and he shall finde the Lord in due time readie to heare and to sende comfort , yea the sweetnesse of his loue shall distill most ioyfully into his poore soule . v. 9. For what man is there among you , which if his sonne aske him bread would giue him a stone ? 10 Or if he aske him fish , will he giue him a serpent ? 11 If ye then , which are euill , can giue to your children good gifts , how much more shall your Father which is in heauen , giue good things to them that aske him ? These words containe a second reason of the former commandement to pray , as also a confinnation of the promise annexed thereunto for assurance to be heard ; and it may be framed thus : If earthly parents , though they be euill , can giue good gifts to their children , when they want them , and aske them at their hands ; then much more will your heauenly father giue good gifts to those that aske him : But earthly parents though they be euill , will giue good gifts to their children : Therefore much more will your heauenly father giue good things to them that aske him . This reason standeth in a comparison of vnequalls , drawen from the lesse to the greater ; from the care which is ordinarily seene in naturall parents ouer their children , to prooue vndoubtedly the most tender care of our heauenly father ouer vs. And this kind of reasoning is vsuall with God in Scripture : Isay 49. 15. Can a woman forget her child , and not haue compassion on the sonne of her wombe ? Though they should forget , yet will not I forget thee . Psal. 103. 13. As a father hath compassion on his children , so hath the Lord compassion on them that feare him . Mal. 3. 17. — and I will spare them as a man spareth his owne sonne that serueth him . In the framing of this reason behold a speciall fauour of God vouchsafed to godly parents : They may take a tast of Gods loue and care ouer themselues by the consideration of that naturall care and tender affection they beare towards their owne childrē . And indeed they may more easily then other , apprehend and apply to themselues the louing fauour and tender care of God ouer them , by the like affections in themselues towards their owne children . Now this fauour and priuiledge God vouchsafeth for speciall cause : first , to incite and stirre vp those parents ▪ which yet haue not tasted of Gods loue , to embrace his word and promises whereby God reueales his loue to men , that so they may tast of Gods loue towards them , whereof they haue so notable a patterne in their affection towards their owne children . Secondly , to prouoke them to labour to haue their hearts rooted and grounded in the loue of God. And thirdly , that they hauing experience of Gods loue in themselues , may bring their children and posteritie to the fruition of the same loue and mercie . Now to come to the comparison : The first part whereof is this , that it is a naturall propertie in all parents to giue good things vnto their children . This is a principle binding conscience , that parents should be carefull of their children : He that prouideth not for his owne ( saith the Apostle ) especially for them of his familie , is worse then an infidell : for infidells doe not put out this light of nature , but prouide for their children . Here then those parents are to be blamed , who spend their substance in gaming and ryote , and so leaue their children and familie destitute and in want . These spende vpon their owne lusts those good things which they should bestow vpon their children , and so shew themselues vnnaturall ; but the Magistrate , who is the publike father ought to looke vnto them , and to restraine them from such disorder . Secondly , here those likewise are to be blamed , which for foode and rayment will prouide and giue sufficient to their children : but in the meane while they giue them not godly education , in the instruction and information of the Lord , which is a good thing indeede vnto the soule , for which the godly in Scripture are commended : as Abraham towards his familie , Gen. 18. 19. and Lois and Eunice towards Timothie , 2. Tim. 1. 5. who brought him vp in faith vnfaigned . Thirdly , by this we may see , the state of those that kill their owne children , ( for so we may read , that some parents haue eaten their owne children ) namely , they are such as become vnnaturall , beeing in Gods iust iudgement left vnto themselues to be ruled by the Deuill , who filleth their hearts with this vnnaturall and sauage crueltie . Now Christ speakes here of the light of nature not extinguished , and so it is true euen among the heathen . vers . 11. If ye then which are euill , &c. Here is the application of the comparison , the ground whereof was laid downe in the two former verses . And by euill , he meanes not euery sinner , but such as are stained with malice , enuie , and selfe-loue , beeing bent to seeke their owne good onely : for so saith the Master to the enuious labourer , Matth. 20. 15. Is thine eye euill , because I am good ? that is , art thou enuious because I am bountifull ? In these words Christ giues vs to vnderstand , that it is the note of an euill man to be giuen wholly to seeke his owne good , though otherwise he liue ciuilly ; for this is a fruite of euill couetousnes and selfeloue . Experience sheweth the gricuous 〈…〉 se of this sinne : for thence come the manifold practises of iniustice , cruelty , and oppression that be in the world , hence it is that times of dearth are made more heauie vpon the poore then otherwaies Gods hand hath sent them , because the rich seeke their owne good and commoditie onely at such times , hence come ingrossing , deceiuing , and inclosing to the spoile of the poore . We must therefore beware of this sinnefull practise ; and on the otherside giue our selues to practise goodnesse towardes others , setting our selues to the practise of loue , which seeketh not her owne things , but is bountifull , that so we may shew forth our loue to God by wel-doing to our brethren ; as the Apostle bids vs , Gal. 5. 13. Doe seruice one to another by loue ; and Phil. 2. 4. Looke not euery man on his owne things , but euery man also on the things of other men . This was good King Iosias his practise , for which cause among many particular vertues , all his goodnesses are said to be recorded , 2. Chron. 35. 26. And Saint Paul likewise became all things to all men , that he might winne some ; and though he were free from all men , yet he made himselfe seruant vnto all men , that he might winne the moe . 1. Cor. 9. 19. — 22. You that are euill can giue good gifts : that is , bread , fish , and such like , as Luk. 11. 11 , 12. Here it is plaine , that an euill man may haue some kind of vertues in him , whereby he may doe some good works . Quest. How can this be , for an euill man wants faith , and so whatsoeuer he doth is sinne ? Answ. We must know , that the gifts of the spirit are of two-sorts : some are common , whereby the corruption of mans nature is onely restrained and limited , for the maintaining of ciuill societies , that man with man may liue in some order and quietnesse : And hence it was that among the heathen , some were iust , some mild , some liberall , &c. All these came from the spirit , yet not renuing the parties , but onely restraining their naturall wickednesse : And of this sort of gifts is the loue and care of parents towards their children , and the loue of children againe towards their parents . And these and such like euill men may haue , for they are not sanctifying vertues , but rather shadowes thereof . The second kinde of the gifts of the spirit are more speciall gifts and graces , whereby the corruption of mans nature is mortified and in some part abolished , and the graces of Gods image are renued in man , whereby they become louing , meeke , iust , temperate , &c. which in the regenerate are true christian vertues , and the exercise hereof is the doing of good works indeede . How much more shall your heauenly father giue good things to them that aske him ? The 〈…〉 ords containe the second part of the comparison , wherein Christ doth amplifie and set out the bountifulnes of God in his gifts to his children : and Saint Luke specifieth these good things , to be the gift of the holy Ghost , in regard of grace and operation . Here then three points are to be handled ; I. Who giues these good things . II. What is giuen . III. To whom . For the first : the author of these good things is the Father : for of him , and from him , commeth euery good gift , and euery perfect giuing . Quest. But this gift is the holy Ghost , now the holy Ghost is God , how then can he bee giuen , this seemes to imply inequalitie in the Trinitie , for the person giuing must haue power and authoritie ouer the person giuen ? Answ. Wee must know , first , that this action of the father in giuing the holy Ghost , is not by vertue of superiour power and authoritie , but by consent ; the holy Ghost is freely willing to be giuen of the father : for all three persons beeing one and the same God , must needs haue one and the same will , as in all things , so in this gift . Secondly , this giuing is not in essence or person , but in regard of operation and grace ; as loue , ioy , peace , &c. in the hearts of Gods children . II. Point . What are these good things giuen ? Answ. The holy Ghost . Quest. Why should the father giue the holy Ghost , and not the holy Ghost as well giue the father , seeing they are equall ? Answ. The reason is , because of that order which the diuine wisedome manifesteth in the Trinitie ; for though all three persons bee equall in all ▪ properties of the godhead , which is one and the same in them all ; yet they are distinct in order , the father beeing the first person , the sonne not the first , but the second ; and the holy Ghost not the first person , nor the second , but the third : and hence it is , that the father giues the sonne , both the father and the sonne giue the holy Ghost ; yet not in person , but in regard of gifts and operation , and that by free and equall consent , not from superioritie , or by constraint . III. Point . To whom doth the father giue this gift of the holy Ghost ? Answ. To them that aske him . Hence some would gather , that man hath free will by nature in his conuersion , because hee must first aske , and then comes the gift of the holy Ghost . Answ. We must know , that by the holy Ghost here is meant ; not the beginning of grace , but the increase thereof , and a greater measure of gifts , with a more sensible feeling of them : for this promise is made to Gods children that aske , which no●e can be , but by the holy Ghost . See this in the Disciples , Ioh. 20. 22. Christ said to Disciples , who had true grace before , Receiue the holy Ghost : and yet also after that , the holy Ghost came downe vpon them in the forme of clouen tongues of fire , Act. 〈…〉 . Now these latter giuings , were in regard of greater measure , as it is said , they were filled with the holy Ghost , v. 3. Againe , by them that aske , is not meant euery one that vttereth words of request to God ; but those that aske in faith , and pray aright by graced-as Rom. 10. 14. How can they call on him , in whom they haue not beleeued ? and Rom. 8. 26. We know not what to pray as we ought , but the spirit helpeth our infirmities — and maketh request for the Saints , according to the will of God , v. 27. Use. 1. Hence we learne , that grace is giuen not to the idle , but to them that vse the good meanes ordained of God for the obtaining of grace ; as the holy exercises of the word , in hearing , reading , meditation , and humble and earnest praier : and therefore , if we would haue grace , we must diligently exercise our seluos in these means ; for faith comes by hearing , Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace : Lament . 5. 21. Turne thou vs , O Lord , vnto thee , and we shall be turned : and Dauid is plentifull in the meanes , whereby he abounded in grace : Psal. 119. 33. Teach me , O Lord , the way of thy sbatutes : and verse 99. I haue b●d more vnderstanding then all my Teachers , for thy restimonies are my meditation . So Christs Disciples did not onely heare him preach , but desired to bee instructed in those things which they knew not , Matth. 13. 36. Declare to vs the meaning of the parable : also they prayed him to increase their faith , Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world ; namely , contempt or negligence in the meanes which God hath ordained for the obtaining of grace : for the heart of the negligent is like the field of the sluggard , that hath no corne in it , but is ouer-growne with briers and th●●nes . Secondly , this serues for the comfort of those that haue as yet but the beginnings of grace , in small and weake measure ; they must not bee discouraged , for God hath plentie of grace in store : if they can but find and feele their want of grace , and lament it vnto God , vsing the meanes of the word & praier to get supply ; here is a promise of the holy Ghost , who is the storehouse and fountaine of all grace . Thirdly , this serues for a good ground to confute sundrie ●rrours ; as first , the opinion of vniuersall grace , wherby some hold , that euery man may be saued if he will ; for the promise of the holy Ghost ( without which none can be saued ) is not vniuersall , but here made with restr●int to those that aske according to Gods will , which none can doe without the spirit , which must teach vs to pray in faith , without which wee receiue nothing from God , Iam. 1. 7. Secondly , this ouerthroweth the fond conceit of Anabaptists and Familists , which looke for the spirit by reuelation , and not in the exercise of the word and praier . But we must looke to the meanes , in which God giues the spirit , and out of that meanes , we are more subiect to the delusions of Satan , then to the operation of the holy Ghost . Thirdly , this also confuteth the errour of the Church of Rome , who teach , that a man by the good vse of the gifts of nature , may come to obtaine the gifts of the holy Ghost . But there is no larger promise then this in all the Scripture , where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith , which we cannot doe by nature , but by grace . And besides , when we aske in faith by grace , this is no cause of the gifts of the spirit which wee receiue , but onely a discharge of our dutie in the exercise of the meanes which God hath appointed ▪ whereupon followeth the increase of grace , yet no way of our merit , but from Gods free mercie and his bountie . Verse 12. Therefore whatsoeuer ye would that men should doe to you , euen so doe ye to them ; for this is the Law and the Prophets . This verse containes the fourth part of this Chapter , concerning equitie and instice . And it consists of two branches ; a commaundement , Whatsoeuer ye would , &c. and a reason , for this is the Law and the Prophets . For the first : The meaning . The commandement is propounded in a forme of speech that hath reference to some thing going before ; Therefore whatsoeuer , &c. and yet it seemeth very hard , that it should depend either vpon the doctrine of praier , or of dispensing the word , or of rash iudgement . Why then is it said therefore ? &c. Some thinke it is to be referred to the doctrine of Iustice , which was deliuered in the fift Chapter , but that is scarse probable , because so many different points of doctrine are handled betweene . Others thinke that it doth not depend of any thing that went before , but that the word ( therfore ) doth aboūd ; and this is more probable , for such particles doe sometimes abound : Ioh. 1. 20 he denied and said , because ● I am not the Christ : where the word ( because ) doth abound . Now though the word therefore doe abound , yet it is not without his vse ; for it imports that the doctrine here deliuered is a speciall doctrine , and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon . Whatsoeuer ] It may seeme that this ought not to be so , for many desire and wish euil vnto themselues ; as children , that they may haue their wils to take their pleasure , and not be held in subiection vnto their parents , or held to good education : and so idle persons wish euill vnto themselues , for they would not bee set a worke . Wee are therefore to know , that this must not be vnderstood of euil wishes , but of a will and desire wel ordered , either by grace , and according to the written word ; or at least , by the light of naturall knowledge , and conscience : so that Christs meaning is this ; as if he had said , Whatsoeuer thing , either by the light of nature , and conscience , or by direction from Gods word , you would wish that men should doe to you , that doe ye vnto them . The commaundement thus explaned , containeth two things ; I. The thing to be ruled and ordered ; namely , our actions to other men . II. The rule it selfe that must order all our sayings and doings towards others ; to wit , that desire of iustice & equity , which euery man by nature would haue others shew to him in all things . In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature ; namely , that we are forward and diligent to exact iustice and equitie at other mens hands towards vs , but flacke and backeward to yeeld the same to others againe . In other mens doings towards our selues , wee are masters able to teach them what they ought to doe ; but in our owne dealings toward others , wee are scarce schollers that will learne their dutie : we our selues would be reuerenced and commended , but we hardly doe the like to others . Secondly , here we are taught , to auoyd all practises , whereby wee might hurt our neighbour , either in body , goods , or good name ; as lying , slaundering , vsurie , oppression , and such like : this naturall reason might teach vs , for wouldest not thou haue others to defame , hurt , or oppresse thee ? then doe not this to them ▪ for the rule is not , doe as men doe to thee , but doe to others , as thou wouldest haue them doe to thee : and it is the corruption of nature , that mooues men to seeke their owne aduantage and preferment , by the losse and debasing of others . Thirdly , here we learne , that in common iniuries wherein wee are wronged by others , we must not requite like for like ; but doe good for euill : we must not looke at that which they doe to vs , but at that which we would they should doe . Fourthly , henee wee learne , that in matters of commoditie whereabout we deale in the world , we must not only look vnto our selues , but also seeke the good of our neighbours : it is the maner of men to seeke thēselues only in their affairs , & each man will ●el as deere as he can , according to the prouerb , Euery man for himselfe , and God for us all : but neither the saying , nor the practise is from God ; he would haue vs according to the law of nature , to seeke the common good , and to doe as we would be done vnto . Fiftly , this rule of equity cuts the throat of all those pretences , wherby bad dealing is smoothed ouer in the world ; for ill minded persons vse to colour their doings with these and such like sayings : the gripple seller saith , The thing is mine , may I not make of mine owne what I can : the deceiuer saith , he thrusts his ware on no man : the vsurer saith , he bids no man hire his money , but others intreat it of him , and giue him thanks : but these pretences are nought , these men follow a crooked line , they ought to see in their owne hearts , whether they would haue other men deale so with them : the vsurer may pretend he pleasures the poore , but his helpe is no better then his is , that giues a draught of colde water to him that is in a burning feauer , which seemes pleasant at the first , but after turnes to his great annoyance . Sixtly , we would haue all men to shew forth their loue vnto vs , wee then must be as carefull to shew forth our loue to others , by the practise of all good duties . This is against our nature , but yet beeing the commaundement of Christ , we must endeauour our selues to obey the same ▪ Lastly , here we haue direction how to keepe a good conscience , in all our dealings with men in the world ; for such things as are expressed in the word , we must follow the direction thereof : but where wee want a particular commandement , there we must order our actions by this generall rule : enter into thy conscience , and there search how thou wouldest haue other men deale with thee , and follow that in thy dealings with them : and so shalt thou keepe a good conscience . For want of this , come so many disorders as are in the world ; and therfore happy were our times , if men would doe as they would be done to . Thus much for the commaundement , now followes the reason . For this is the Law and the Prophets . ] The meaning . By the Law we must vnderstand the fiue bookes of Moses , which were the first Scripture that euer was written ▪ so Luke the 16. 31. They haue Moses & the Prophets . By the Prophets , we must vnderstand , all the rest of the bookes of the olde testament , besides the fiue bookes of Moses , the Prophets beeing put for the bookes of the Prophets : as Matth. 2. 23. It is written the Prophets that he shall be called a Nazarite : which testimonie is taken out of the booke of Iudges , and it sheweth that the booke of Iudges is to bee numbred among the bookes of the Prophets : and they are called the Prophets , because they were written by some Prophet . And here this commandement touching i●stice , is called the law and the Prophets , because it is the summe of the Law and Prophets : yet some may aske how this can bee true , seeing this commaundement onely concernes things to be practised ; and the Law and Prophets besides morall duties , containe matters of faith to be beleeued ? I answer , this commaundement must be vnderstood to be the summe of the Law and the Prophets , not for all things , but for that which they prescribe touching this point of iustice and equitie , and the practise hereof . To doe as wee would be done to , is the fulfilling of that which is set downe in the Law and in the Prophets , touching equitie in all humane actions . Now the meaning beeing thus opened , the reason standeth thus , beeing drawne from diuine testimonie . That which is the summe of the Law and of the Prophets touching equitie , must be done . But to doe as we would be done to , is the summe of the Law and the Prophets : therefore we must so doe . From this reason , we may gather a rule wherby to iudge concerning the olde Testament , what is Scripture , and what is not : all Scripture of the olde Testament , is either the Law , or the Prophets ; that is , was either penned by Moses , or by some of the Prophets , who were extraordinarily mooued and enabled thereunto . And therefore all the bookes from Genesis to Malachie , are Canonicall Scripture , because they are written by some of the Prophets . To this purpose S. Peter saith , 2. Pet. 1. 19. We haue a most sure word of the Prophets , &c. But for the bookes of Apochrypha , they are not Canonicall Scripture , because they were not penned by Moses or any of the Prophets : which is plaine by this , that all of them were first written either in latine , or in Greeke , & none in Hebrew originally ; where as al the old Prophets sent from God , writ their bookes in the Hebrew , in the language of that people to whom they were sent ; ●aue onely that some part of Daniel , Ezra , and Nehemiah , were in Chaldie , which language the people learned in the captiuitie . Secondly , the Prophets could not erre , either in iudgement , memorie , o● vnderstanding , by reason of the immediate assistance of the holy Ghost : as Act. 15. 28. It seemed good to the holy Ghost , and to vs : and Peter calls their word most sure . But the Authors of the bookes of Apocrypha erred , as may be shewed in them all ; Tobit . 6. Raphaels counsel for driuing away the deuil by the smell of the liuer of a fish , is a meere fabulous deuice ; for the deuil is by nature a spirit , and cannot be affected with such things . The storie of Iud●h is fabulous , which saith , Nabuchadnezzar was king of Assy●●a when the people returned from the captiuitie , and Ioaki● was high Priest. In the addition to Hester , Chap. 16. 11. Haman a is said to be a man of Macedonia ; but the true Scripture saith , he was an Agagite , comming of Agag . The author Ecclesiasticus confesseth his inabilitie in writing those things ; but the true Prophets were all sufficient to this worke , and freed from errour by the immediate assistance of the holy Ghost . And Chap. 46. 13. that author writeth , that Samuel prophesied after his death , and shewed vnto Saul his death : but the true storie Canonicall saith , God had forsaken Saul and would answer him , neither by dreame , nor Vrins , nor by Prophets , 1. Sam. 28. 6. The booke of Maccabees commendeth one for killing himselfe , which is the most cruell and dangerous murther that can be ; and the author also excuseth his insufficiencie in penning of it , which beseemeth not him that is guided by Gods spirit . In the song of the 3. children it is said , the flame ascended 49. cubits aboue the furnace ; which seemes incredible , especially that still they should then cast in fuell , or approach so neere , as to put any man into it . Likewise , in the storie of Susanna , it is said , vers . 45. that Daniel was a young childe when he executed iudgement vpon the two false witnesses , which was in the ende of Astiages raigne , immediately before the raigne of Cyrus : and verse 64. Daniel by this meanes is said to growe famous : which cannot possibly accord with the true storie of Daniel , neither for his age , nor for his fame and reputation . And the like may be said of the rest ; whereby it is plaine , these bookes cannot be canonicall Scripture . And yet they are not to be reiected , but reuerently esteemed of , as the books of worthy men . Here some may say , If Moses and the Prophets comprehend all Scripture that hath diuine testimonie , then the bookes of the new Testament shall not be Scripture , because they were not written by the Prophets ? Answ. They were either penned by the Apostles , or by other Apostolike men , and allowed by the Apostles ; as Saint Lukes Gospel , and the Acts , were written by Luke a Physition ; and Saint Marke that writ that Gospel , was not an Apostle ; yet those bookes were approoued by Apostolike authoritie , which is all one as if they had beene written by the Apostles ▪ and the Apostles in speaking and writing were of equall authoritie with the Prophets , hauing the infallible assistance of the holy Ghost , as well as the Prophets : for Acts 15. 28. they say , It seemeth good to the holy Ghost , and to vs ; and Ephes. 2. 20. the Church is said to be built on the foundation of the Prophets and Apostles ; where the Apostles are made equall with the Prophets . II. Point . This reason also doth giue vs to vnderstand , what was the first Scripture that euer was penned ; namely , the bookes of Moses ▪ before which , there was no word of God written , which was for the space of 2400. yeares . It may be asked , what was then the booke of the warres of the Lord , mentioned Numb . 21. and the booke of the Righteous , spoken of by Ioshuah , Chapt. 10. 13. Answer . These were the writings of men , humane stories , like to our bookes of Chronicles . Yet it is said , Iude 14. Enoch the seauenth from Adam prophesied . Answ. That prophecie was not penned , but went from hand to hand ●y word of mouth : and if it were penned , yet it was not done by Enoch himselfe , but by some Iew in his name long after Moses ; for it cannot bee prooued that Enoch euer penned any part of Scripture . Some will aske mee , how the people of God did for that space of two thousand and foure hundred yeares , before the Law was written , what guide had they for to knowe the will of God ? Answer . They had the word of God immediately taught them by word of mouth , from God himselfe ; as we may see in the Patriarkes , Abraham , Isaac , and Iacob : and they to whom it was deliuered , did also conuaie the same from man to man by tradition . And because it may seeme strange , how religion could for so long time bee preserued pure without writing , wee are to knowe , that before the lawe was written , the Church of God from the beginning , was the most part in one familie onely , as in Adams , Enochs , Noes , Abrahams , &c. whereby it was a more easie thing to preserue Gods word among them . Againe , those men that first receiued the word of God without writing , were of long continuance , liuing neere to a thousand yeares space , whereby they might better see the word preserued and continued , without writing , by tradition . Besides , when religion was corrupted , God himselfe restored the puritie thereof , reuealing his will againe , and renewing his couenant vnto his seruants , as hee did to Abraham and the rest of the Patriarkes . Here then behold , how the heads of families preserued Gods word , and true religion , in the beginning of the world ; namely , by teaching it to their posteritie : and from them we may learne , what is the dutie , and ought to bee the practise of euery gouernour of a family at this day : they must not thinke themselues discharged , for that the word is written in the Church , and euery man may read and heare the same ; but they must see the same bee taught vnto their children , and to the rest of their familie , that so it may bee preserued among them . So God commandeth his people , to teach their children the seruice of the Passeouer , Exod. 12. 26. 27. and to whet the words of the Law vpon their children , Deut. 6. 7. III. Point . In this reason our Sauiour Christ takes for granted , that the writings of Moses and of the Prophets are of infallible certaintie ; for it is all one as if he had said , this must needes be euery mans dutie , to doe as he would be done to , for this is the Law and the Prophets : and so answerable to them , all other bookes of Scripture containe doctrine of infallible truth and certaintie . Here some may aske , how we should be perswaded hereof in our consciences ? Answ. By these Arguments , which are all drawne from Scripture it selfe , ( for as euery Science and Arte hath his grounds and principles , so hath the holy Scripture , which is not the Church , but Scripture it selfe ) 1. from the causes : 2. from the effects : 3. from the properties : 4. from signes : 5. from the contraries : 6. from the testimonie that is giuen hereof . The 1. Argument . Among the causes , the first and principall is the Author thereof , which is God himselfe , to him doe Scriptures referre themselues , & also shew how God is their Author . In Scripture we read that God spake to Adam , to Enoch , Noe , Abraham , and the rest ; and of Christ , the new Testament giues most liuely testimony , making him the Author & subiect thereof . Now nothing is falsly ascribed to God , but God in time will bring the same to nought ; and therefore if Scripture had not beene Gods word , it would long agone haue vanished . Again , the cause conuersant must bee considered ; the deuill by wicked men and heretickes hath laboured to take away Gods word from mens hearts and hands : but yet it is still preserued in the Church , which argues that it is kept by a greater power then is in all men and all angels : that is , by the power of God. Thirdly , the pen-men , the instrumentall causes , they were holy men of God , Prophets , and Apostles , who for vertue and pietie farre exceeded other writers : and if they had beene meere polititians , their writings would haue shewed it ; for the pen-men of holy Scripture , haue there in faithfully registred their own faults , which no politike person would haue done . Againe , consider the matter of holy Scripture , which stands in doctrine , and style ; the doctrine of Scripture is the Law and the Gospel : now the Law is set forth in most excellent puritie , nothing therein is against right reason , or common equitie . In the lawes of men are many things found against reason and equitie ; they commaund such things as common reason would condemne , and omitte many things which reason and equitie would commaund . And for the Gospel , in it is set downe doctrine altogether aboue mans reason ; touching Christs incarnation , and mans redemption by his death : and although these things bee aboue nature , yet wee finde them true , wholesome , and good , in experience of conscience ; which also prooues that they are the word of God. Men may deuise things aboue nature , but they can neuer be wholesome to the conscience . Further , for the style of Scripture , the phrase is plaine & familiar , and yet in any one speech there is more maiestie , then in all the writings of men . Lastly , the ende of Scripture prooues the same to bee Gods word ; for the Scripture sets vp Gods worshippe and mans saluation , and yet giues nothing to men or Angels , but all to the glorie of God : but for the writings of men , they doe either directly , or by insinuation , ascribe some thing to the writers thereof . II. Argument . From the effects , one worke of Scripture is this ; It is against our corrupt nature , crossing and condemning the same ; and yet it winneth men to the loue therof , and to obedience thereto : which could not be , vnlesse it were the truth of God ; for wee abhorre and detest the words of men , that be against our nature . A second effect is this ; Gods word serues notably to comfort a man in all distresses whatsoeuer , euen in the pangs of death , when no word of any man can doe him the least good , but onely his word , that is the Lord of our soule , and the God of our life . III. Argument . From the properti●s of Scripture ; the first whereof is Antiquitie . The Scriptures of all writings are most auntient , and euermore truth is most auntient : among humane writings , wee haue none of certaintie in the things they record , before the times of Nehemias and Ezra ; but Scripture sets downe things done from the beginning . A second propertie , is mutuall consent ; for though the bookes of Scripture were written by diuers men , in sundry ages and times , yet all agree within themselues , no contradiction is in Scripture : but the writings of men haue not this consent , no not in the same Author . IV. Argum. From the signes and miracles thereof . The doctrine of Scripture teacheth and recordeth true miracles ; as the parting of the Sea , the staying of the sunne and moone , the taking away of barrennesse , and the incarnation of the son of God , a miracle of all miracles ; all which beeing wrought by the power of God , shew that the Scripture which recordeth them , is the infallible truth of God. V. Argum. From the contraries . Contrarie to the word of God , is the will of the deuill , & mans corrupt nature ; the deuil hates Scripture , and mans sinfull nature repines thereat , when it is checked and controlled thereby : now that which is contrary to these to , must needs be holy and true ; and that is the word of God. VI. Argument . From testimonie . There bee two kindes of testimonies touching Scripture ; one of holy Martyrs , who in all ages haue sealed the truth thereof with their blood , preferring the word of God before their owne liues . It will be said , that Heretikes haue died for falshood . Answer . There is great difference in their endes ; the Martyrs haue vnspeakable ioy in the spirit in their torments : but Heretikes haue no such ioy , but a naturall senslesse blockishnesse , whereby they vndergoe these tortures . A second testimonie is most principall , and that is the testimony of Gods spirit ; for when men beginne to learne and obey the word of God , then the spirit of God setles their consciences in the perswasion of the truth of Scripture : whereupon it is called the sealing of the spirit of truth , because it assures a man in conscience of his reconciliation with God ; which assurance none can haue , till he be first resolued of the certaintie of Scripture , which is the groūd thereof . Question . How may a man finde this seale in himselfe ? Answer . When hee findes the Scripture imprinted in his heart , as the signe of the seale is in the waxe ; and his heart is transformed into Scripture , as the waxe is into the similitude of the seale ; then doth the spirit out of the holy Scripture , seale vp assurance of the truth thereof vnto his soule . None other writing of any man hath the like worke in the heart of man ; and from these grounds , especially from this last , may wee resolue our selues that the Bible is of infallible certaintie . And yet for further resolution , let vs see what obiections are made against it . I. Obiect . It is said that Scripture is against all reason . Ans. This is not true , for the Law is perfect reason , and the Gospel is aboue reason , not contrarie to reason : nay , holding this principle of nature , that God is almightie , euen the Gospel it selfe may stand with reason ; as that the sonne of God should be incarnate , and that by his death we should receiue life , which is the summe of the Gospel . II. Obiect . There bee falshoods in Scripture ▪ for the passage thorough the redde Sea was no miracle , but might bee done in the ebbing of the Sea , as in other countries there is oft-times passage through the Washes . Answer . The Scripture saith , the water stood as walls on each side the passage , which could not bee by an ebbe : againe , reason shewes that it could not bee by naturall course ▪ for their passage ouer was at the full of the Moone , when all Seas are most full , and doe not ebbe and flowe as they vse to ▪ doe at other times . III. Obiect . The greatest part of the world reiect the Bible , as Turks and Pagans ; and the Iewes care not for the new Testament . Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some , to whome he denies the meanes , which is his holy word : for hence it comes that some reiect the Bible , because God in his secret , yet most iust iudgement , withholds this blessing from them . And therefore though Atheists barke , yet the truth is , Scripture is th● word of God. Vses . 1. Seeing the word written is the certen truth of God , we must take heede of beeing seduced by Popish teachers : who say there be two kinds of Scripture ; Inward , and Outward . Inward Scripture , is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes , and this ( say they ) is right Scripture . The outward Scripture ▪ i● written in paper and parchment , which hath no certen sense , but as the present Church determines thereof . But this is a deuillish doctrine abolishing written Scripture , the true word of God , and setting vp the opinions of their owne hearts , making Scripture what themselues will : we must therefore hold the written word to be right Scripture , and the ground of that which is in the heart : for the word written carries a most certen sense beeing both text and glosse : whereas their inward Scripture varieth as men doe , vnlesse it be grounded on the written word . II. Use. The certentie of Scripture must teach vs to beleeue Gods word , and not to feare to rest our selues vpon it . The Author of Scripture by his prouidence preserues his owne word , so as all the men in earth , for substance cannot corrupt the same ; and therefore whatsoeuer it saith we neede not doubt but it is the will of God. III. Point . From this reason we may also gather the Authoritie of Canonicall Scripture : for we must doe , as we would be done to , because the law and the Prophets say so : and hence it followes that the law and Prophets haue an high , soueraigne , and absolute authoritie . This authoritie of Scripture stands in two things ▪ I. in power to giue iudgement : II. in the all-sufficiencie thereof in and of it selfe ; and both these are noted here by our Sauiour Christ in this reason . For the first , the power of giuing iudgement , is that whereby Scripture doth fully and absolutely determine of all things needfull to saluation concerning faith and maners : and for this cause the laws of God are oft in Scripture called iudgements . There be diuers iudgements ascribed to sundrie sorts of persons in Scripture . First , it giues a iudgement to euery priuate man. a The spirituall man discerneth or iudgeth all things : and Saint b Iohn biddes the beleeuers in the Church p●●●●● the spirits : that is , trie by iudgement the doctrines deliuered . Secondly ▪ the Scripture giues iudgement to publike persons , as to Pastors , Ministers , and to the gouernours of the Church ; Let two or three propheci● and the rest iudge : 1. Cor. 14. 29. and the spirit of the Prophets is subiect to the Prophets , v. 32. Thirdly , Iudgement is ascribed to the Prophets & Apostles in Scripture , Act. 15. 28. It seemed good to the holy Ghost and to vs : and this is an high Iudgement which befals not any priuate man , or any ordinarie minister , or general Councel ordinarily , but is peculiat to extraordinarie Prophets , that were the pen-men of holy Scripture . And these three kindes of Iudgements must be distinguished ; the two first kinds , are inferiour & ministeriall kinds of Iudgement , depending on an higher and more soueraigne Iudgement : for priuate men and ordinarie ministers and Councels giue Iudgement , yet not of themselues , but by their rule , which is the word of God ; and this Iudgement is nothing else but a ministerie , pronouncing and declaring the meaning of the will of God reuealed in his word . But besides this , there is a soueraigne kind of Iudgement you c●safed to the Prophets and Apostles , determining absolutely in matters of faith & conscience ▪ what is to be done , & what is not ; and this is the Iudgement of God himselfe , whereupon the Apostles might say , It seem●th good to the holy Ghost and to vs , Act. 15. 28. And that this their Iudgement is absolute , appeares by Scripture , He that heareth you , heareth me ; ( saith Christ to his Apostles ) & he that ref●s●th you ▪ refuseth me , Luk. 10. 16 ▪ and Paul deliuering the Gospel of Christ to the Galatians , bids them hold him accursed that teacheth thē otherwise , Gal ▪ 1. 7. and the promise of sending the spirit of truth , Ioh. 16. 13. was directly intended to the Apostles , and onely in them fully accomplished . For our better conceiuing hereof , wee haue a resemblance of this soueraigne iudgement in the common wealth : the high Court of Parliament giues iudgement of matters in law , and so doe Lawyer● and Iudges in common Courts ; but yet there is great differen●e betweene these two : the court of Paliament makes the lawe , and determines absolutely in ciuill matters , without controlement , what must be done , and what not : but the Lawyers make not the law , but pronounce the meaning of the law vnto men . Now the Scriptures , the Prophets , and Apostles , they are like to the cour● of Parliament in giuing ▪ iudgement ; priuate men and ordinarie ministers giue iudgement like vnto the Lawyers , which is not absolute , but ministeriall , depending on an higher iudgement . Vses . 1. If the Prophets & Apostles haue soueraigne power to giue absolute iudgement in matters of faith and manners ; then we must here learne to make choice of a right Iudge : for vnto one must wee appeale in matters of faith and conscience : and this right Iudge is Gods word , which wee must sticke vnto , and to none other . The commandement is plaine for matters of difficultie that concerne the conscience : Isay 8. 20. To the law , and to the testimonio : and our Sauiour Christ referres vs to Scripture for all matters that concerne saluation ; Ioh. 5. 39. Search the Scripture . If you would know what is true in religion & what is erroneous ; what is equitie in any matter of conscience , wee must haue recourse to Scripture . It will be said , Scripture is an vnfit Iudge , it cannot speake ? I answer , It speakes sufficiently to determine of all matters of faith and conscience : wee see in common experience , a man may resolue his friend in matters of doubt , as well by letter , as by word of mouth ; why then may not the word of God sent from heauen vnto his Church , resolue mens consciences in all matters of doubt for faith and manners ? And indeed , let any man come in humilitie , & seriously search the Scripture , and he shall finde resolution therein for any matter of conscience whatsoeuer . Vse 2. By this authoritie of Scripture in giuing soueraigne iudgement , we are taught to take heed of an incompetent Iudge , which men for many hundred years haue set vp in their hearts , to relie vnto in matters of faith and conscience : and that is to put the Church in roome of the word , for soueraigne iudgemēt . The Church of Rome teacheth , that the c Church must iudge of the Scripture ; yea , without Scripture d giue soueraigne determination in matters of conscience , as hauing more authoritie then Scripture , because it giues authoritie thereunto : but this is the ground of Atheisme , and heresie , and the path way to Popery : the true Church of God must haue the honour of Christs spouse ; but yet the authoritie of soueraigne iudgement must not bee giuen to her , but onely to the word of God himselfe . The second part of the authoritie of Scripture , is that euery part of Canonicall Scripture is Authenticall : that is , of sufficient authoritie of it selfe , though it bee not confirmed by any other testimonie ; for Scripture is the word of God , and the testimonie of Scripture is the testimonie of God himselfe , then which none can be greater : as Saint Iohn saith , If wee receiue the testimonie of men , the testimonie of God i● greater , 1. Ioh. 5. 9. For the better conceiuing of this point , conferre all the bookes that are or euer were , together , and thereby it will appeare , that the Scripture is of it selfe Authenticall . There be three sorts of bookes , Diuine ▪ Ecclesiasticall , and Humane : Diuine bookes are the bookes of God penned , by the Prophets and Apostles ; and they are all the word of God : for whether we regard the matter of them , or the manner of reuealing them , they are all from God , the Prophets and Apostles were onely Gods hands and instruments in penning them , the holy Ghost gaue the matter , the order , and the very words : from whence it must needs follow , that they are of al-sufficient authoritie of themselues . Ecclesiasticall bookes , are bookes of diuine matters , penned by learned men in the Church ; and they are either generall bookes , or particular : Generall bookes Ecclesiasticall , I call those which were either made or confirmed by the whole Church ; as the Creedes of the Apostles , the Nicene , and of Athanasius : and the foure first generall Councels , and these haue Catholike allowance , yet not absolute authoritie , but depending on Scripture . Particular bookes Ecclesiasticall , I call the Catechismes and Confessions of particular Churches , made by them , or by particular members thereof ; which haue not authoritie of themselues , but from the Scripture , or from generall consent . Now both these kindes of bookes may bee called Gods word , so farre forth as they agree with Scripture : and yet they are also the word of men , because they were penned by men , and haue both order and style from men : and in this regard , that they were partly mens workes , they are not authenticall of themselues , but depend vpon the authoritie of Scripture . Humane bookes , are bookes penned by men , either of the Church , or out of the Church , concerning humane things ; as bookes of naturall Philosophie , of Policie , and other Artes : and these are not the bookes of God , but of men alone , hauing both matter and style from men : many of them containe excellent truthes in their kind , yet gathered onely from experience and common reason ; but they haue not in them that truth , which is truth according to godlinesse , seruing to builde vp , and to binde the conscience ; vnlesse it bee in one case , to stoppe the mouthes of Atheists and Epicures , and to conuince their consciences . And thus by conference of all bookes , wee see that Scripture alone is authenticall in it selfe , and no bookes beside . Uses . 1. This teacheth vs , that ministers in the dispensing of Gods word should content themselues with the testimony of Scripture alone ; for the end of the ministerie is to worke and confirme faith , and to settle and build vp the conscience in the truth of religion , and matters concerning saluation ; which no other word can doe , saue onely the word of God in Scripture , that hath sufficient authoritie in it selfe , from which conscience cannot appeale ▪ and for which cause our Sauiour Christ the true Prophet of the Church , contents himselfe with the testimony of the Law and Prophets alone ; and after him his Apostles did the like . See this notably confirmed by Paul , who in his preaching to the Iewes , professeth himselfe to haue said none other thing then that whic● the Prophets and Moses said should come . Other writings haue the●● good vse in their time and place , but not in the publike ministerie ▪ for authoritie and testimonie from Scripture is authenticall : This the Scripture saith , therefore it is so ; but authority from Councels and Father ●is sophistrie : as , Austin saith so , therefore it is so ; this is no good reason , for it implies that all that Austin said is true , which indeede is false , ●ee beeing as all men are , subiect to errour . 2. Use. This also sheweth , that wee cannot beleeue vnwritten traditions , thoug● they be called Apostolicall . The Church of Rome intend to decei●e vs , when they would beare vs in hand that halfe of those things t●●t are to be beleeued , are not written in Scripture , but receiued by tr●dition : but these traditions we cannot beleeue by a diuine faith , hovsoeuer by a common humane faith we may ; for they are contained in t●e bookes of Councels and Fathers , which were worthie men , yet subiect to errour . 3. Vse . Th●● also sheweth , that we must submit our selues with feare and trembling to the word of God ; for it hath absolute authoritie to iudge vs , and to con●ince our conselence in all matters of faith & manners that pertaine to saluation . IV. Point . Wh●●eas Christ alleadgeth Moses and the Prophets to confirme his minist●●ie , it may be demanded , whether there be any difference for authoriti● , between Christ and the Prophets ; for he that alleadgeth another m●●s authoritie seemes to be inferiour thereto ? I answer , if we cōpare C●rist & the Prophets , we must distinguish between their doctrine , & th●ir persons : The doctrine of Moses & of the Prophets is equall to th● doctrine of Christ 2. waies ; First , in certaintie of truth , for it is as vnd●ubtedly true , as if Christ himselfe had taught the same . Secondly , in e●ficacie & authoritie for the power of binding conscience ; for the doct●in of the Prophets binds conscience as fully & truly as if Christ himse●fe had spoken it . And yet the person of Christ is aboue the person of Moses , & of all the Prophets ; for he is the Sonne of God , both God & ●an ; they were men , he is the author of truth ; they only the instrumēts & pen-mē therof : & frō hence it coms that Christs doctrine doth more bind vs to obedience then the doctrine of the Prophets , because the person deliuering it is of more authority & excellēcy : and for this cause Christ alleadges Moses and the Prophets , not for that his word is inferiour to theirs , but that in regard of our obedience he might increase the authoritie of Moses and the Prophets , because a greater measure of obedience is required to Christs word in regard of the dignitie of his person . And this shewes that we now are more bound to obedience vnder the Gospel then the people vere vnder the law : for we haue Christs doctrine which in regard of ●is person is of more authoritie then Moses and the Prophets : see the point plainely laid downe by the Author to the Hebrewes : in the irst Chapter he saith , God in times past spake to hi● Church by his Propets , but in these last dayes he hath spoken to vs by his sonne : and in the second chapter , verse 1. he laies downe the vse of this that now we haue Christ for our teacher ; namely , that therefore we ought more aboundanly to giue heede to the things that we haue heard , least at any time we le them slip , &c. shewing that our disobedience now shall be more seue●ly punished . V. Point : Ignorant people abuse this text , to persvade themselue ▪ s that preaching is needlesse , because no man can say moe then this ; doe as ye would be done to , for this is the summe of the law a●d the Prophets . But we wust know , that this is not the summe of all tht the Prophets say , but onely touching the matter of iustice and equi●e : and indeede that we may attaine to saluation more is needfull : for ve must not only know Gods word in generall , but in particular , seeing that we may faile in the particulars of that which we know in ●enenll . Againe , preaching serues not only for the remoouing of ignorance and the increase of knowledge , but to erect and build vp good conscience and honest liues , by the in increase of faith , repentance , bue of God and man , and of obedience : and this vse the most learned and godly man that euer was may make of the publike ministerie , though dispensed by one that is farre inferiour to him in knowledge and p●tie . Lastly , it may be demanded how this can be ●e summe of the law and the Prophets , to doe as we would be done to , vith men : seeing we are further bound by the law to performe duties of loue and obedience to God ? Answ. This rule is the summe of all : for our loue to God must be shewed in the practise of the duties of loue iustice , and mercie towards men : for God is inuisible and it please th●im to make himselfe seene in our visible neighbour , requiring that our loue to himselfe should be shewed in the works of mercie , iustice , and goodnes towards men . Men may flatter themselues and say they loue God , but if it be not shewed in the loue of their neighbours , they deceiue themselues , there is no loue of God in them . And therefore they are deceiued that thinke all is well with them , when they come to Church , and receiue the sacraments : for religion stands not in the outward seruice of God , vnles it be shewed forth in the duties of iustice , loue , and mercie commanded in the second table : see Iames 1. vers . 27. pure religion and vndesiled before God , is to visit the fatherlesse and widdowes in their aduerstie : and to keepe himselfe vnspotted of the world . v. 13. I Entern at the strait gate : for it is the wide gate , and broad way that ●adeth to destruction : and many there be which goe in thereat . 11. Because the gate is strait , and the way narrow that leadeth vnto life , and few there be that finde it . These two verses beeing the fifth part of this chapter , containe the tenth point of Doctrine in this Sermon of our Sauiour Christ : wherein he ex●●rteth his hearers and vs all effectually , to an earnest care in seeki●● euerlasting life : and withall admonisheth vs in the matter of Saluation not to follow the multitude , because most men goe the broad ●ay to destruction . The words containe two parts . A commandement , Enter in at the strait gate : and a reason in the words following , for it is the wide gate . Yet for our further edification and instruction , I will consider and handle fiue points , which are here set downe by our Sauiour Christ : I. that there be two contrarie cities or kingdoms , in one of which euery man and woman must abide for euer after this life : and further , that these afford vnto men a contrarie estate , the one life , the other death & destruction . II. That there are two distinct waies to these two cities or kingdomes : one leading to destruction ; the other leading vnto life . III. The condition and propertie of these two waies : The way of life is straite and narrow : The way of destruction is broad and wide , and that from the beginning to the end . IV. What men doe in these waies ; namely , that many walke in the broad way , and few can find the straite and narrow way . V. What men ought to doe touching these waies , namely , passe by the broad way and enter into and walke in the straite way : which is the scope of Christs exhortation and instruction in this place . Of these in order . For the first : These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life , according to that which euery man hath done in his bodie . These are tearmed diuersly in Scripture : one , the kingdome of heauen : the other , vtter darknes in the chapter following , vers . 11 , 12. The one Abrahams ●osome : the other , hell fire , Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described , the one is called the citie of God : the other the burning lake : and vsually the one is called heauen , the other hell . And as these are distinct places , so they afford vnto men two distinct estates : The one life ▪ the other destruction : as it is said , the narrow way leades to life : the br●●dway to destruction . By life here is meant , a blessed state of man in whi●● he liues in fellowship with God , and hath his heart filled with the vnbreakable loue and goodnes of God , and with endles ioy from Gods im●●diate presence . And this indeed is the onely true life : our naturall life i●●ut a shadow thereof . By perdition or destruction , we are to vnderstand cursed state of man , in which he is without all fellowship with God i● respect of his fauour , mercie , and loue ; and yet in bodie , soule , and ●nscience doth apprehend the bitternes of Gods wrath and furie for ●●●more : hauing no fellowship saue onely with the deuill and his angel● and damned soules . This is no life but eternall death , though soule● and bodie liue together eternally . Uses . I. In that Christ doth here mention but two cities or plac●● to the one whereof euery man must resort after death ; we may gather that there is no middle place or condition betweene life and destruction . A third place or state the Scripture knoweth not , and therefore there is no place of purging the soules of men after this life , which the Papists call Purgatorie : if there had , the word of God would haue reuealed it . But the * Papists say , it is the vpper part of hell neere to the hell of the damned ; I answer , If that were so , then there is no saluation for them that are in purgatorie : for there is no returning out of hell to heauen by reason of the great gulfe between them , Luk. 16. 26. and they that are in any part of hell are but damned persons . II. Use. If there be but two places , and in them two estates onely according to that which men haue done here on earth either good or euill ; then we must be admonished with all care and conscience to vse all good meanes , whereby we may escape the one , and attaine to the other ; to be freed from destruction , and to gaine saluation . In the massacre and sacking of a citie , in which some are slaine and some escape aliue , euery one hath care to shift for himselfe , to saue his temporall life : much more then ought we to prouide for eternall life , seeing at the last day wherein the whole world shal be ransacked , euery one must vndergoe either saluation or destruction : if we had our deseruing we should be confounded euery moment ; but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting : and therefore this must be our principall care and studie , that we may be alwaies readie , whensoeuer we shal be called hence ; and the rather , because we know not when Christ will call vs hence : Luk. 12. 40. Be ye also prepared therefore ▪ for the sonne of man will come at an houre when ye thinke not . II. Point . As there be two diuers estates in two distinct places ; so there be two seuer all waies that lead thereunto : the one , the way of life , verse ▪ 14. the other , the way to destruction , vers . 13. First , I will speake of the way of life , and thereby shall we see what the way of destruction is ; in which regard it stands vs all in hand to know what is the way of life . Now none hath better noted it out vnto vs , then the Prophet Habaccuk , chap. 2. v. 4. in these words , But the iust shall liue by faith : in which place he foretells the afflictions of the Iewes by the Chaldeans : whereupon the Iewes might say , whereby then shall we stay our selues ? he answers , by faith ; The iust man liues , that is , leadeth his life by faith . Some giue this meaning to the Prophet , The iust by faith shall haue life euerlasting : but the Apostle expoundeth it otherwise , Gal. 3. 11. So then to walke in the way of life , is to lead our liues by faith in Christ : as Heb. 10. 39. Here two points must be considered : I. what faith that is by which men must liue in this world ; namely , true iustifying faith , the very same by which they are to be saued in the day of the Lord. I ▪ liue by faith ( saith Paul ) in the sonne of God , who hath loued me , and giuen himselfe for me , Gal. 2. 20. where he doth notably expound this text , shewing , that faith in Christ our redeemer , is that faith whereby we must lead our liues in this world : for they which will be saued by their faith , must first liue by their faith : he that beleeues well , liues well : and that faith will neuer saue the soule , that cannot guide and order the life : many men thinke it is sufficient to saluation to beleeue the promise of life : but faith hath a further worke in them that it saueth ; for it also causeth them to liue thereby . Now a man liues by faith , when he rests himselfe on God , and suffers himselfe wholly to be lead and guided by Gods written word . Example hereof we haue in Abraham , Heb. 11. 8. who by faith for sooke his owne countrey , and at Gods cōmandement went be knew not whither . More particularly ; a Christian mans life is twofold : spirituall , and temporall : both which he must liue in this world , for heauenly life beginnes before we die : and both these kinds of life must be preserued by faith . The spirituall life of a Christian , is that whereby he hath true fellowshippe with God : this beginnes in this life ; and it stands in reconciliation with God , wherein a man is accepted to the right of eternall life . This reconciliation is life , and it is held by faith : and faith onely in Gods word and promise in Christ alone is it that makes vs lay ●old of , receiue , and keepe this our reconcillation . We must giue God this honour to beleeue his promise of remission of sinnes , and life euerlasting in Christ ; and vpon our faith God vouchsafeth vnto vs remission of sinnes , and life euerlasting . Here some may aske whether euery thing that we beleeue be made ours , as riches , honour , and such like ? Ans. No : but onely that which God promiseth in the Euangelical couenant of life euerlasting , vpon our faith . Here also some will say , If this be all , I am well , for I beleeue Gods promise . But herein many deceiue themselues , beleeuing the promise falsly . True faith is this ; men must seeke the pardon of their sinnes , and in seeking beleeue it : but they that beleeue without vsing the meanes deceiue themselues , seeing God hath ioyned his promise to the meanes . We offend God daily , and therefore must daily re●ue our repentance , and by faith beleeue the pardon of our daily sinnes . Further , this spirituall life hath his fruits . It is no dead life , for he that hath remission of sinnes liues in Christ , and this life shewes it selfe in the fruits of good workes : as mercie , loue , goodnes : and in euery good worke we must liue by faith , for to the doing of any good worke there is a double faith required : first , a generall faith , whereby we are perswaded that the worke is allowed and required of God : secondly , a speciall faith , whereby we are perswaded that the particular worke done is accepted of God. In the acceptation of the worker , God first accepteth the person in Christ , and then the worke in and for the person . Yea , we are mooued to euery good worke by faith , for it brings to minde Gods loue , mercie , and goodnes to vs : and so mooueth vs to performe the like duties of loue and mercie towards our brethren . Thirdly , spirituall life shewes it selfe in resisting and enduring temptations : for euery child of God hath many and gricuous assaults , so as the righteous shall scarce be saued : and in all and euery one of these , we must liue by faith , and thereby relie on Christ , not on our selues . Example hereof we haue in Christ vpon the crosse , who euen then when he felt the wr●th of God vpon him , and his indignation against him , did yet crie vnto him as to his God , My God , my God : and Iob in grieuous temptation and affliction , said vnto the Lord , Loe , though he slay me , yet will I trust in him , Iob 13. 15. and so must we euen then lay hold on Gods mercie when we feele no comfort in our selues : so did Dauid , when he felt no comfort , yet he did cleaue to God in his meditation , Psal. 77. 7 , 8. 10 , 11. In disputations in schooles it is a fault to sticke alwaies to the conclusion : yet in this combate with Satan it is no fault , but a good practise of true faith . Temporall life stands in the practise of some particular calling : and some men be of one calling , some of another : and euery one hath or ought to haue some one lawfull calling or other wherein to leade his temporall life . Now the workes of a mans particular calling they must be practised by faith , euen the duties of the bas●st calling that is , as of the shepheard . And that a man may doe the duties of his calling in faith , he must first haue a grounded conscience that his worke is allowed of God , and accordingly he must doe his worke . Againe , euery man in his calling must haue a care of his owne life and of those that belong vnto him , to prouide for them things necessarie , as meate , drinke , and cloathing ; and this care must be ruled by faith , that is , a man must vse the lawfull meanes to get these things , and yet so as he leaue the issue and euent vnto Gods blessing : we may prouide for necessaries , but we must goe no further but vse the lawfull ordinarie meanes , and sanctifie them by prayer , leauing the blessing vnto God. Cast thy workes on God , saith Salomon , Prou. 16. 3. and S. Peter bids vs cast all our care on God , 1. Peter 5. 7. Lastly , euery calling hath his crosses : no life is so quiet that it wanteth all vexations . Now when crosses come vpon any man in his calling , then must he beare the same by faith : he must rest on Gods word , and quiet his mind with the good will and pleasure of God. He that beleeues ( saith the Prophet ) shall not make hast , Isay 28. 16. that is , he shall not be caried headlong with a desire to satisfie his owne pleasure and appetite either in seeking to be freed from euill , or to enioy some blessing , but shall content himselfe with the good pleasure of God. And thus we see what it is to liue by saith , which is the right way to life eternall . Uses . I. This sheweth , that a great number are farre wide , which thinke that if they liue vprightly among men , then all is well : this honest life is euer commendable among men , but it is not sufficient to saluation . It is but a worke of nature , for a man by naturall reason may leade a ciuill vpright life , as many haue done among the heathen : but the life that must bring a man to heauen must be lead by faith : and therefore they that would walke the way to life , must walke by faith , not by reason onely . II. This also sheweth that they are deceiued which liue by sense , measuring Gods loue and hatred by outward blessings and crosses ; and therefore when God takes away the meanes they will no longer trust on him : but we count it a point of dishonestie , not to trust our honest friend without a pawne : much more then is it a dishonour to God , when we will not relie vpon him , without outward pledges of his fauour : and therefore we must relie on God when all meanes faile : for no man knoweth loue or hatred by all that is before him . Eccles. 9. 1. III. Many that professe religion are deceiued , that measure their grace and goodnes in religion by feeling in their owne hearts : but we must not relie thereon , for true faith may be in the heart without inward sense : againe , the deuill may put false comforts many times into a mans heart : the bad man receiues the word with ioy , Luk. 8. 13. looke to thy faith by Christs word , and thereby iudge thy selfe : and rest not in thine inward feeling . IIII. This teacheth vs to acquaint our selues with all the commandements of God that be in the Bible ; and with all the promises that concerne the pardon of sinnes and life euerlasting : for without this knowledge there can be no faith : and therefore we must abandon all ignorance of these things , and instruct our selues and those that belong vnto vs in the word of God , that they and we may liue by faith . V. These are happie dayes of peace and of many temporall blessings wherein we now liue : but we must not liue alwayes in this peace , God hath begun to set his iudgements among vs , and if we doe not repent we must looke for further and more grieuous iudgements , as the losse of his word , and a sword vpon our selues , our friends , & children : what if these dayes come , how must we then liue ? namely , by faith in the word and promise of God , lay holde on this , and though thou loose friends , goods , and thine owne temporall life , yet holde fast thy spirituall life by faith cleaue vnto Christ , and then in the middest of swords and weapons of death thou shalt walke the way to eternall life . And thus much of the way of life . The second way is the way to destruction : which is called the way of sinners and of the vngodly , Psal. 1. 1. 6. This way hath many pathes , which tend all to one end , and meete in the same period ; and they may all be reduced to these three heades : I. the way of nature : II. the way of false faith : III. the way of faith and nature , ioyned both together . The way of nature , is when men liue onely by the light of nature : of this S. Paul speaks , Act. 14. 16. God suffered all the Gentiles to walk in their owne wayes : wherein they were voide of God in Christ , and so not vnder mercie . The way of false faith , is some thing more then the way of nature ; but yet it leadeth to destruction , because their faith is false and profession vaine : and this is the way of false religion , whereof there be these three maine and principall at this day , to which all other may be referred . The religion of the Turkes : of the Iewes : and of the Papists . The Turkes in their religion acknowledge Christ for a great Prophet , but not to be God , neither doe they looke for any saluation by him . The Iewes in their religion acknowledge but one God , yet out of Christ : they acknowledge not his incarnation past , but expect it yet to come : they waite for an earthly kingdome : they hold the old Testament onely , and denie the new . Now both these refusing Christ , haue not the Father , and so can haue no saluation in their religion . The Papists acknowledge much truth formally , but then againe they ouerturne it : for they hold onely that generall faith , which the Deuils may haue : but for that speciall iustifying a faith , whereby a man is to beleeue his owne saluation ; the remission of his sinnes , and his owne reconciliation with God in Christ , that they renounce . Againe , the Christ of the Papist is no true Christ : for they make him but halfe a Sauiour , or not so much ; euen onely an instrument to make men sauiours of themselues : for b by his grace they doe workes properly meritorious , and fully worthie of eternall life . They robbe him also of his manhood , saying it is euery where in his quantitie , where masse is said : c for they haue the selfe same bodie that was crucified . Also they denie his offices : I. his Kingly office : for they part stakes with him , and giue it to the Pope , in saying , d he hath power to make lawes which bind the conscience , as Gods lawes doe . II. his priesthood , because e euery masse Priest offers Christ anew : and they make Saints f intercessours , especially the Virgin Marie . III. his propheticall office , saying the g Scriptures are imperfect without tradition ; h vncerten without the sense and meaning of the Church : the i originall copies are corrupted ; and the k Church is aboue them in authoritie . The third way , is the way of faith and nature together : this is the common way wherein most Protestants walke : for we hold the right faith in word ; our profession and iudgement is right : but yet our liues are lead according to nature . And these three paths are all in the broad way to destruction . And therefore as we hold true doctrine , and right faith in word ; so let vs lead our liues accordingly , and testifie the same by our workes , especially in the times of dearth , when God laies his hand on the poore , and thereby tries the hearts of the rich . III. Point . The propertie of these waies . The way to life is narrow and straite : the way to destruction is broad and wide . For the first : The way of life is narrow and straite , from the first entrance to the last p●●sage : why so ? First , because the way of life is onely one single path : 〈◊〉 the way of death is manifold , containing sundrie paths . Secondly , 〈◊〉 that walke in the way of life , containe themselues within the bonds and lists of Gods word : for the words of the wise are as nailes and pales to keepe vs in , Eccles. 12. 11. Thirdly , in the way to life there are many afflictions and offences , as Act. 14. 22. Through manifold afflictions we must enter into the kingdome of heauen : and , Hos. 2. 6. I will stoppe thy way with thornes : meaning , that by sharpe afflictions he would hedge them in the way of obedience . But some may say , why then doth Christ say , his yoake is light , Math. 11. 3. and S. Iohn , his commandements are not grieuous , 1. Ioh. 5. 3. and David , I will walke at large or libertie , Psal. 119. 45. I answer , they way is straite and narrow in respect of our nature : but yet broad and ca●e by his assisting grace and helpe . Here thē we see what course we must take if we meane to come vnto Christ ; namely , we must tread in this narrow way , and become like vnto him in suffering afflictions : for this way he went here on earth , and so entred into his glorie . The propertie of the way of death is breadth . Now the way of death is broad : first , because the way of sinning is manifold ; euen as truth is onely one , and error manifold . Secondly , they that walke in this way breake out of the bounds of Gods word , and doe not containe themselues therein . Thirdly , herein they meete with few crosses and impediments : as David saith , They are not in trouble as other men : they prosper alway and increase in riches , Psal. 73. 5. &c. 12. And the reason is , because they seeke by all meanes to satisfie their hearts desire whether by right or wrong ; saying with the foole in the Gospel , Soule , soule , take thy rest , liue at ease . Luk. 12. 19. IU . Point . What men doe in these waies : namely , the greatest part of men walke in the broad way ; but few in the narrow way . Hence we learne sundrie instructions . I. We must not be offended or discouraged when we see most men liue either in a false religion , or in grosse impietie : for the greatest part walke in the broad way . II. We must not follow the multitude in matters of religion , but those that follow Christ , the Patriarks , Prophets , and Apostles : for the most goe wide , and the fewest hold the right way of life . III. That vniuersalitie is no marke of a true Church : for the true Church is in the straite way , but therein the smallest number walke . IV. Vniuersall grace , is a deuise of man : for few fiade the way of life , and therefore it is hid and vnknowne . If it be said , that all might finde it if they would : I answer , they can not : for the word finding , doth presuppose a seeking ; as if Christ had said , though many giue themselues to seeke the way of life , yet few they be that finde it . The like phrase we haue , Matt. 24. 38. In the daies of Noah they ate and dranke ; that is , they gaue themselues to eating and drinking . Againe , Saint Luke hath it thus , and shall not be able to finde it : why then doe not the most finde the way to life ? Is it because they seeke it not ? no verely : Saint Luke denies that : Why then is the way hid to the most , and reuealed to fewe ? this Christ teacheth vs ; because it so pleaseth God , Matth. 11. 25 , 26. U. Point , What must we doe in regard of these two waies ? we must enter , yea ( as Luke hath it ) striue to enter into the straite way : and to passe by the broad way . This is the commandement of our Sauiour Christ : wherein three things are inioyned vs : first , that we must come into this straite way , and eschew the broad way : secondly , we must not be discouraged for the straitnes of the way : and thirdly , we must striue to enter in . The first is a necessarie dutie in these times : for we are like vnto mariners which passe by many pleasant countries , and stately buildings , and doe onely behold them a farre off , but not enter into them nor land vpon them . We must therefore cease onely to talke of the way of life , and beginne to walke in it . If any shall aske , how we may come to walke in this way : I answer , read Ier. 6. 16. see there a notable lesson : First , we must inquire which is the old way , for the old way is the right way . But where shall we learne out the old way ? Answ. In the holy Bible : there shall we see the way that the Patriarks , Prophets , and Apostles went. Secondly , hauing found the right way we must labour to know all the turnings of it . We must see what things we are to beleeue and doe , hauing the mysterie of faith in a good conscience , 1. Tim. 3. 9. Thirdly , we must walke in this way , Ier. 6. 16. for it is not sufficient to know the will of God , and to make profession of religion , but we must put in practise the things which we know . And lastly , we must be circumspect to keepe our selues in the right way . Hagg. 1. 5. Set your hearts on your waies : Psal. 119. 59. I considered my waies , and turned my feete vnto thy testimonies . The second charge , in this commandements , that when we walke in the way to life , the straitnes of the way must not discourage vs from going forward therein . This is the principall point intended by our Sauiour Christ in this commandement , euen to arme vs with courage and perseuerance against afflictions , crosses , and temptations which might dismay & daunt vs in this way . And in this charge we are taught sundrie waightie duties to be practised in the profession of Christs true religion . I. Dutie . That we are not to giue to our selues the libertie of heart which nature desireth in all of vs ; but we must restraine our selues thereof , and bring our mindes , our thoughts , affections , our wills , speeches , and actions into the straites of the word of God. This restraint of our naturall desire is two-fold : by the law , and by the Gospel . In the Law euery commandement ministreth his particular restraint , as we shall see in their order . The first Commandement concernes the hauing of the true God for our God. By nature we take libertie to our selues to conceiue of God at our owne pleasure : for commonly men conceiue of God out of the Trimtie , and worship the persons , one out of another : the Iew , the Turke , and all the heathen will not be restrayned of this libertie : but the people of God who submit themselues to his word , they by this law are restrained of this naturall desire , and are taught to choose and haue to themselues the true God for their God ; and to conceiue aright of this God ; namely , that he is one in essence and three in person , and that the persons must be worshipped in the vnitie of the godhead : for as they are one in nature , so we must vnite them in one and the same worship . Againe , by nature we take libertie to our selues to forget the true God , and in our owne hearts doe set vp a false god vnto our selues : some make riches their God , some honours , some pleasures : for looke whereon a man bestowes his heart and his affections , as his loue , his feare , and confidence , that he makes his god : and hence it comes that some in iudgement hold the true God , and yet haue a false god vnto themselues in their hearts : but the first commandement restrains vs of this libertie also : and it inioynes vs to bestow our whole heart , and all our affections on the true God : louing , fearing , and trusting in him aboue all . Thirdly , our nature is to exalt our selues , & to ascribe some thing vnto our selues , esteeming the good things that be in vs , as of our selues ; and as though they were our owne : whereby we take to our selues some thing that is proper to God , becomming like to the prodigall child which would haue his portion to himselfe seuered from his father . With this naturall pride was Dauid puffed vp , when he numbred the people . But the first commandement restraines vs of this also , perscribing vnto vs the dutie of inward adoration ; which we performe , first , when we giue vnto him all the honour that we can , esteeming our selues but dust and ashes , and ascribing vnto him all the good that is in vs , as from him : secondly , whē we subiect our selues vnto him wholly as to our creatour , and doe submit our hearts , wills , and conscience to his holy word : and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship : and it puts vnto vs many restraints . Our nature desires to conceiue of God in some forme , and to represent him in some image ; but the Lord is a spirit , and this commandement inioynes vs to worship him in spirit and truth , and to conceiue of him in his workes and properties , restraining our naturall desires of conceiuing and representing God. Secondly , it is our nature to performe outward worship vnto God onely , but for any further thing wee would take libertie to our selues ; wee would giue him onely the outward bodily worship , as come to Church , heare the word , pray outwardly , and receiue the Sacraments : but the Lord in this commandement giues vs charge , that with as great care & conscience , we should giue vnto him the inward worship of the heart ; for god must be serued with the whole man , our loue , & feare , & trust in God , must be cōformable to our outward worship . Further , euery man almost can be content to professe religion , and to performe so much as the laws of his countrie require for the seruice of God ; but yet they would take libertie in their callings , to liue as they list : but Gods commandement restraines this desire also . We must hold religion not only in the Church , but also shew the same in our liues and conuersations ; and therefore is the second table ioyned with the first , to teach vs that wee must performe dutie to God in the seruice of man. The third commandement concernes the holy vse of the holy things of God , especially of his word and Sacraments . Now for the outward worke of hearing the word , and receiuing the Sacraments , we are content to performe them ; but we would haue God thinke himselfe satisfied with the worke done . But this commandement restrains vs of this desire , inioyning vs not onely to vse his holy things , but also in an holy manner ; that is , with repenting & beleeuing hearts : for they are not holy to vs , vnlesse we vse them in and by faith and repentance . Againe , we take libertie to vse Gods name in oathes , and specially in vowes , as in baptisme , which we renue when we come to the Lords table : but herein we ordinarily abuse this his holy name , not hauing like care to make good our vowes vnto God , as we haue to make them . The 4. commandement concernes the time of Gods worship : wee our selues would haue all times in our owne disposing , & we thinke it hard to be restrained of any time ; but this commandement restraines vs of this desire , binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship . The 5. Comm , concernes the giuing of honour and reuerence to Superiours : and it restraines vs of our naturall desire , which is to seeke for , and to take honour vnto our selues alone ; for this inioyneth vs to giue honour one to another , especially to them to whome it belongs , as to all superiours in authoritie , in gifts or age : let this be your honour , saith Paul , to giue honour to whome it belongs , Rom. 13. 7. The sixt Commandement concerneth murther ; and it restraineth our naturall desire , which is , vpon small occasion to conceiue malice and to beare grudging against our brother , forbidding all thoughts , wordes , deedes , and gestures , which tend to the impairing or destroying of our neighbours life and person . The 7. Commandement concerneth chastitie : and it restraines mans nature , which desires to take libertie in vncleannes and fornication both of heart and life : and it binds vs to abstaine from all speach , action , or gesture , which tends to the hindrance of our owne , or of our neighbors chastitie : for God is holy and pure , and so ought our bodies and minds to be , which are temples of his blessed spirit . The 8. Commandement concernes our neighbours goods : and it restraines our corrupt nature , which desires to haue libertie by all meanes good and bad to intich our selues . And it inioyneth vs both in will and word , and in trafficke also , to seeke the common good , and the good of those with whome we liue . Againe , this also restraines our naturall desire of abundance , inioyning vs to seeke onely for necessaries , as foode and raiment : for we may not seeke to be rich , yet if God giue vs more then things necessary in the labours of our calling , then we are to blesse God for them , and to vse them to his glorie : this is a strait way to the worldly man , but it must stand , and we must walke in it , if we would enter into life . The 9. Commandement concernes our neighbours good name : and it restraines vs of our naturall desire , which is to conceiue and speake vnto others , as also to receiue from others , euill report of our neighbour : and on the contrarie it inioynes vs , by all good meanes to seeke to preserue our neighbours good name and credit . The 10. Commandement is touching lust . When as we hurt no man in word or deede , then we take it for graunted , that we may thinke what we will , no lawes restraine thought ; that we hold to be free . But this Commandement restraines the very first motions of our hearts , which tende to hurt our brothers life , chastitie , goods , or good name , though they nouer come into practise , yea though we neuer giue consent of will thereto . And these are the restraints of the Law , whereto we must conforme our selues , if we would enter into life . Now follow the restraints of the Gospel , which is a part of Gods word touching remission of sinnes and saluation . By nature we desire to stand vpright and righteous before God by some good thing in our selues : as the rich man in the Gospel , he demands of Christ , What good thing shall I doe to be saued ▪ Againe , it is our nature not to looke to be saued by any thing out of our selues ; if we haue nothing els , our good meaning and good hope must saue vs : but the Gospel restraines vs of these desires , and enioyneth vs to renounce our selues in the matter of saluation , and all that is in vs : and to depend on a righteousnes out of our selues in the person of Christ , which is his obedience and suffering . Againe , we naturally desire to enioy Gods mercie by sense and feeling ; but the Gospel restraines vs of this kind of assurance , which comes by sense and feeling , and enioynes vs to hold and keepe Gods mercie by beleeuing onely , both in life and death , though we haue no sense thereof at all . Further , the Gospel renues the law for the manner of louing : for the morall law required that we should loue another as we doe our selues , but the Gospel requires vs to loue one another as Christ loued vs ; which is a greater measure of loue then the law required . For Christ loued vs more then himselfe : for he gaue himselfe for vs : and so ought we to loue euen our enemies . And thus we see how the Gospel also restraines vs from following our owne naturall desires , and inioyneth vs to walke in the narrow way to life : whereto , as also to the restraints of the law , we must applie our selues , our thoughts , words , and deeds : so doing we walke in the straite way that leadeth vnto life : but if we any way exempt our selues according to our naturall desire from any of these restraints , we then walke in the broad way that leadeth to destruction . II. Dutie . Seeing we must be content with the straitnes of the way , we learne , that when God layes any crosses or afflictions vpon vs , we must not repine or grudge , but beare the same with patience , and suffer God to breake vs of our owne wills , resting contented in our selues with the will of God alone : for this is grace and a sure testimonie that we walke in the strait way to life . III. Dutie . In the case of confession and profession of true religion , when we be called thereto , we must be content to forsake goods , friends , yea and life it self , rather then by inioying them suffer our selues to be driuen out of this straite way to life : my life ( saith Paul ) is not deere vnto me , so that I may fulfull my course mith ioy , Act. 20. 24. Lastly , whosoeuer is puffed vp with the pride of his owne heart , is too stately to stoope vnder the strait●●●o●e that leadeth to the way of life ▪ he therefore that would walke 〈◊〉 this straite way , must cast away all pride of heart , and humble himselfe for his owne sinnes , making himselfe nothing in himselfe : Math. 18. 3 , 4. Except you be conuerted and become as little children ( who are not proud and hawtie ) ye cannot enter into the kingdome of heauen : But he that humbleth himselfe as this little child , the same is the greatest in the kingdome of heauen . The third charge giuen vs by our Sauiour Christ concerning the strait way of life , is noted by S. Luke ; that we must striue to enter into it . From whence we are taught , that our principall care must be aboue all things to come into the way of life euerlasting , so much the word striuing imports . It is saide , that when Iohn first preached , the kingdome of heauen suffered violence , and the violent tooke it by force : that is , their was such forwardnes and zeale in them that heard Iohn preach , to procure to themselues the kingdome of heauen , that they stroue most earnestly to get in . David sware vnto the Lord , and vowed a vow vnto the mightie God of Iacob , that he would not enter into the tabernacle of his house , nor come vpon his bedde , nor suffer his eyes to sleepe , till he had sound a place for Gods Arke : where he with the rest of his people might come and pray vnto the Lord , and receiue answer from him againe . Now looke what zeale was in them that heard Iohn , and what care was in David for the outward place of Gods worship , the like must be in euery one of vs for the obtaining of reconciliation and life euerlasting . Uses . I. Hereby many that liue in the Church of God may iustly be reprooued : for a number there be that though they may partake of the word and Sacraments , yet are most negligent of their saluation , vsing no meanes to obtaine reconciliation with God , and to come by life euerlasting : and this they doe professe , that they will leaue all to God , relying wholly on his mercie without vsing any meanes on their parts to attaine thereto . But these men sinne most grieuously , and are their owne deadly enemies : for they ought to consider this commandement , which condemneth their securitie , and straitly inioynes euery one , to striue to come into the strait way , and to walke therein . And because this dutie is so necessarie , I will vse some reasons to perswade them hereto . I. Consider this : when the Philistims were assembled , and had Samson in the middest among them to make them sport , if they had knowne what he was about to doe , when he leaned to the pillars of the house where they sate , they would haue preassed to the doores and windowes , and there haue striuen to haue got out , because of the imminent daunger that was vnto their bodily liues : well , all those persons that are cold in their profession , and careles of religion , they haue the wrath of God hanging ouer their heads ; and while they walke thus dissolutely in the broad way , their cōdemnation sleepeth not , but makes post hast vpon them : & if they continue and goe forward in this carelsse course , they shall as certenly perish in Gods wrath as the Philistims did by the hand of Samson : and therefore as they desire to scape damnation , so let them be carefull to cast off this damnable securitie . II. Reason . If an Angel from heauen should come and assure vs from God that life euerlasting did belong vnto vs ; oh we would count it a blessed message : well , looke when we turne from the broad way , and walke in this straite way of life , we haue as good securitie of our saluation , as if an Angel from heauen should certifie vs thereof : for true repentance is an infallible note of a child of God , to whome belongs the kingdome of heauen . The consideration whereof ought to stirre vp all careles persons to returne from their euill waies , & to striue to come into this strait way , and to walke therein vnto the ende . And yet to enduce them further to this dutie , I will seeke to take from them those excuses which they make to themselues . First , they say , God is mercifull , and therefore they will relie thereon , and take no further care for their soules . Answ. God indeede is mercifull : but his mercie is onely found of them that striue to enter in at the straite gate ; as for those that walke in the broad way it belongs not to them : Deutr. 29. 19 , 20. And if the righteous scarsely be saued , where shall the vngodly appeare , 1. Pet. 4. 18. Secondly , they say , at least in heart , that it is the easiest matter in the world to come by life euerlasting : if they can call on God when they are dying , all is well : and therefore they will not lende their outward ●ares to heare , nor apply their minds to conceiue and learne that which they may doe by nature : and if they doe come to the congregation , yet it is for custome , or for feare of punishment , not for conscience . But these men deceiue themselues , they consider not what Peter saith , that the righteous shall hardly be saued : and what S. Luke addeth to this exhortation of Christ , that many shall seeke to enter into the doore of life , and shal not be able ; because they neglected the time of grace and vsed not good meanes in due season . Thirdly , they make this common obiectiō , that either they are elect or reprobate : if they be elect , then let them liue as they list , they shall be saued : but if God haue eternally reiected them , though they liue neuer so religiously , yet they shall bee condemned : and many deceiue themselues with this reason . But they must know , that they iudge amisse of Gods decree ; and the wickednesse of this reason may appeare by the like : God hath decreed the certaine tea●●e of euery mans life in this world , as well as his future estate after this life . Now if any man hereupon should reason thus ; If God haue decreed that I shall liue longer , then I shall surely liue : if hee haue decreed that I shall liue no longer , then I shall surely die , for Gods decree must stand ; and therefore I will neither eate , nor drinke , nor sleepe , nor vse meanes to preserue my life : if any should thus doe vpon this ground , would not all men iudge him to be a murtherer of himselfe ? And surely , he is no lesse a murtherer of his soule , that vpon Gods predestination , will take occasion of libertie , to liue as he list ; for Gods decree of the ende , includes the ordinarie meanes that bring thereto . Againe , they are to know , that there is a double will of God ; his reuealed will made knowne in his word ; and his secret or vnreuealed wil , whereby he hath determined with himselfe what shall be the eternall estate of euery person , which is not knowne to vs ordinarily , but by the euent . The reuealed will of God must bee the rule of our obedience , and according to it must we frame & square our liues ; but his secret will we must honour and reuerence , not making any rules from it , whereby to frame our liues . Now these persons they leaue the written word , and betake themselues to his vnreuealed will , and out of it will make rules how they will liue ; but herein they sinne greatly , in framing to themselues new rules , leauing his word , whereby they should order and guide their liues . Thirdly , I answer , that this reason hath in it a plaine falshood ; for they that are predestinate to life , are chosen to liue a godly life , in faith , repentance , and obedience , that they might be like to the image of his sonne , Rom. 8. 29. And indeede , it is impossible that he which liues in wickednesse all his life long , and so dies , should bee saued ; as also that he which liues a godly life vnto the end , should be condemned : for God hath decreed the meanes , as wel as the ende . II. Vse . This charge of Christ , for striuing to enter in at the straite doore , correcteth also a second sort of men , which are of the better sort ; for commonly the best men are too carelesse in regard of this dutie of striuing : and it may be said of vs , as Christ said of the Church of Laodicea , Reuel . 3. 15. we are neither hot nor cold : we striue not to goe one before another in holy duties , worldly cares and pleasures doe dull vs and make vs faint in this dutie of striuing . But wee must take heede of securitie , and reuiue our obedience to this commaundement , making this our principall care , to come to life eternall : and all worldly care must come vnder this ; for consider the fearefull iudgement that hangs ouer such as are slacke in this dutie ; it is destruction , as well as to those that are prophane : because thou art neither hot nor cold I will spue thee out of my mouth ; for seeing that God continues his Gospel vnto vs , wee ought answerably to increase in knowledge , in faith , & in all obediece . Dauid professeth that his heart brake in sunder for the desire that hee had to Gods iudgements alway , Psal. 119. 20. We commonly spend our wit and strength about worldly affaires , in matter of commoditie and delight : but Dauids practise ought to be a patterne vnto vs , for our chiefest strife must be to attaine eternall life . Verse 15. Beware of false Prophets , which come to you in sheeps cloathing , but inwardly they are rauening wolues . From this verse to the twentieth is contained the sixt part of this Chapter , and the eleuenth part of Christs sermon , concerning the discerning and auoyding of false Prophets . And it hath an excellent dependance on the former point of exhortation ; for hauing giuen commandement to walke in the straite way , now like a carefull guide hee forewarnes vs of the principall impediments in this way , which be false Prophets and Seducers , who are like theeues and Pyrats to hinder vs in this way . Touching them three things are here set downe by Christ ; First , a commandement , to beware of them : secondly , the danger that comes by them ; they come in sheeps cloathing , but inwardly they are rauening wolues : and thirdly , the meanes whereby to iudge and discerne of them ; from the 16. verse to the 20. For the commandement : Beware of false Prophets : that is , of false Teachers . In a false Teacher two things are required ; First , hee must maintaine some errour that ouerturnes true faith and religion : for euery erroneous opinion which a man holds will not make him a false Prophet , but only a fundamentall errours . Secondly , besides the holding of some damnable errour in his owne heart , a false Prophet must also be a seducer , such a one as labours to make a faction , withdrawing men from true religion , and from true faith , and perswading them both in priuate and publikely , to receiue his errour . And that both these are required to make a false Prophet , the Scripture is plaine ; There shall bee false Teachers among you ( saith Saint Peter ) which priuily shall bring in damnable heresies , 2. Pet. 2. 1. There is the first propertie : and for the second , that they must be seducers , Christ himselfe teacheth vs , Matth. 24. 24. There shall come false Christs , and false Prophets , and shall sh●we great signes and wonders , so as if it were possible , they should deceiue the very elect . And of both these properties ioyntly S. Paul speaketh , Rom. 16. 17. I beseech you brethren , marke them diligently which cause diuision and offences , contrary to the doctrine which ye haue receiued , and auoyde them ; for they that are such , serue not the Lord but their owne bellies , & with faire speech and sl●ttering deceiue the hearts of the simple . So then Christs meaning in this commandement is this ; You shall bee troubled with many false Prophets , which shall bring in damnable doctrines among you , and withall labour to seduce you from the truth , and therefore take heed of them . And these two notes wee must marke in a false Teacher , to distinguish him from a schismatike , and from an hypocrite ; for euery false Teacher is a schismatike , but euery schismatike is not a false Teacher . If wee would haue examples of false Teachers , behold the Iesuites and Romish Priests , for they come among vs , and bring false doctrine , with intent to deceiue and seduce our people . Such likewise are the Familie of loue , and such were the Arrians in time past , that denied the godhead of Christ : as for others that hold priuate errours , not rasing the foundation , neither seeking to seduce others , they may be hypocrites , schismatikes , and bad Christians , but they are not false Prophets . Thus much for the meaning of the commandement . The Uses . 1. By this caueat Christ would teach vs , that the deuill shewes his exceeding great malice against Gods Church and people , in these last times of the world ; he subornes false Teachers to bring in dānable doctrine , and mooues them to seduce men from true religion . This thing Christ did plainely foretell , Matth. 24. 24. and Saint Paul chargeth the Elders of Ephesus , to take heed vnto themselues & to their flockes ; for I know ( saith he ) that after my departing shall grieuous wolues enter in among you , not sparing the flocke . Moreouer , of your owne selues shall men arise , speaking peruerse things , to drawe Disciples after them . And Saint Peter foretels of the like , as we heard before , 2. Pet. 2. 1. The truth hereof is verefied by experience ; for in the first foure hundred yeares after Christ , which were the prime and chiefest times of the Church , there arose fourescore and eight seuerall kinds of false Prophets , which seduced men from the faith , and true religion , and preuailed greatly . And no doubt in the end of the world Satan wil now shew his malice as great against the Church , as hee did then : and therefore Christ bids take heed of them . And for this cause , when we see men that professe religion , fall away to heresie , and be corrupted , seeking also to seduce others , we must not much maruell at it , or be thereby discouraged ; but rather watch more carefully , for the deuill will stirre vp false Prophets daiely to deceiue the Church of God. II. Instruction . From this commandement wee may also see , that we are feeble , full of weakenesse in the faith , so as a little thing will easily make vs forsake our faith and true religion ; if this were not so , what should we neede this exhortation ? who was more couragious and forward in profession then Peter ? and yet the voice of a sillie damsell made him denie his master , and to forsweare his faith and religion . The Galatians receiued the Gospel so gladly from Paul at the first , that hee professesseth , they would haue pluckt out their own eies to haue done him good ; and yet when he writ vnto them , hee wonders they were so soone fallen to another Gospel , receiuing the doctrine of iustification by works . Yea , this sheweth , that we haue itching eares , whereby we will readily and willingly receiue wholesome doctrine for a time , but soone after , desire new doctrine againe ; like vnto the Iewes , who for a while delighted in the light of Iohns ministerie , Ioh. 5. 35. and to the old Israelites , who liked Manna at the first , but after a while were wearie of it , and complained that their soule dried away , whereupon they lusted after the flesh-pots of Egypt againe . So wee at the first did willingly receiue the Gospel of Christ ; but now many waxe wearie with it , and beginne to like of Popish doctrine , preferring their corrupt writers , before those that haue beene the restorers of true religion vnto vs. III. Instruct. We must labour to maintaine faith , and good conscience , and not suffer our selues to be drawne there-from : by Gods mercie we haue had the Gospel of truth among vs a long time , and doe still enioy it : for which we haue great cause to praise the name of God , and in this regard we must labour to bee constant in holding it , yea to liue and die with it . This is the principal point which Christ here aimes at , and therefore we must carefully learne it : and for this purpose let vs remember these particular directions which follow . First , that God hauing restored vnto vs true religion , doth require we should loue it as the chiefest treasure that euer this kingdome enioyed . Wicked Ahab could not abide a Elias and b Michaiah Gods true Prophets , but hated them ; for which cause God left him to himselfe , and suffered him to be seduced by foure hundred false Prophets of Baal , and thereby brought him to destruction . And the Apostle speaking of the kingdom of Antichrist , saith , that God therein giues men vp to strong illusions that they should beleeue lies , because they haue not loued the truth , 1. Thes. 2. 10. 11. Now this loue we must shewe by our obedience in duties of pietie to God , and in the exercise of iustice and mercy towards our brethren , else God will translate his Gospel from vs , and giue it to a nation that wil bring forth the fruits thereof . A second rule to be obserued for the maintaining of true religion is this ; that ministers especially , and those that intend that calling , should highly esteeme and reuerently account of those men and their writings , which by Gods mercie haue beene the meanes to restore vnto vs pure religion ; for though they were men subiect to error , and in some things might slippe , yet they were the worthy instruments of Gods mercy , for the planting of his Gospel among vs , which since their time hath beene sealed with the blood of many Martyrs , in England , Germanie , and else-where : in which regard , though we must onely depend on the pure word of God for certaintie of truth , yet we are to giue much vnto them , and be followers of them , for the substance of religion , wherein they doe most soundly consent in one truth . This I note , because they beginne to be in disgrace with many , and corrupt Popish writers are farre better accounted of . Thirdly , if any among vs doubt of any point in religion , let him doe these two things for his resolution , which are the ordinarie meanes to know the truth ; First , let him search the holy Scriptures diligently , not by priuate studie onely , but by conference with the godly . Secondly , let him in true humilitie of heart pray vnto God for the illumination of his spirit , whereby he may in minde rightly conceiue of the truth , embrace it by faith in his heart , and honour it by obedience in his life : thus doing constantly , and in sinceritie he shall be sure to be preserued from errour , both finall and fundamentall , and in due time shall know the truth ; for the promise is , Aske and ye shall haue , seeke and ye shall finde , verse 12. and Saint Iames saith , If any man lacke wisedome , necessarie for his saluation , let him aske of God , vsing withall , other lawfull meanes to come thereby , and it shall bee giuen vnto him . Hereto may be added this good help for satisfaction in this case of doubting ; namely , to haue recourse to the generall confessions of reformed Churches , which may be had in that notable booke , The Harmonie of Confessions : for although priuate men may erre , as also particular Churches , not onely seuerally , but ioyntly in some things in this world ; yet the generall consent of reformed Churches may be a good direction to the knowledge of the truth , and a good perswasion to constancie therein . Fourthly , we must keepe a good conscience , if we would preserue the truth and puritie of religion ; for faith and good conscience goe alwaies together , whereupon Saint Paul perswading Timothie to this dutie , bids him haue faith and a good conscience , which some haue put away , & as concerning faith haue made shipwracke , 1. Tim. 1. 19. where a good conscience is resembled to a shippe which saileth ouer the sea of this world , beeing laden with faith , that is , with true religion , and other spirituall graces needefull to saluation . Now if the shippe of our conscience be crazie and vnsound , then is our faith and saluation in great danger : and therefore wee must endeauour in all things to haue a cleare conscience both towards God and towards men . IU . Instruct. This commandement of our Sauiour Christ , to beware of false Prophets , doth barre the Church of God , and euery member thereof , from conuersing with false Prophets , after they bee conuicted to be such . It was Eues fault to admit conference with the deuill in the serpent , and all of vs feele the smart thereof at this day . It was Pauls counsell to the Romans , to marke them diligently which caused diuision and offences among them , contrarie to the doctrine which they had learned , and to auoyde them : and Saint Iohn plainely forbids this societie with them , 2. Epist. verse 10. Receiue not him to thine house , neither bidde him God speed , that comes to teach you , and brings not this doctrine : yea , though we ( saith Paul ) or an Angel from heauen teach you otherwise then that which we haue preached vnto you , hold him accursed , Galat. 1. 8. In the histories of the Church , it is recorded , that S. Iohn would not wash himselfe in the same bath wherein Cerinthus an heretike was washing himselfe , nor abide vnder the same roofe , but leaped out , and perswaded others so to doe . And indeede by Eues example we may see the danger of conference with false Prophets ; for the same euill spirit speakes in them . Now this shewes , first , that the practise of many students is dangerous , and against this commandement , who take delight in popish Cōmentaries and postils , ascribing to them more learning and Iudgement , then can be sound in those writers that were the restorers of true religion vnto vs : & hence it is , that they labour more in them , then in the Scripture it selfe , or in other sound writers thereupon . But if there bee any false Prophet at this day , it is the Papist , and their writings are dangerous to be read of those that are not well grounded in the truth ; for by reading we haue a kind of familiaritie with them , and indeede many sucke out of them at vnawares , much venim in waighty points of doctrine and religion . We ought rather to doe with them , as the beleeuers of Ephesus did with their bookes of curious Arts ; namely , bring them out and burne them , then take such delight in them : albeit this must be graunted , it is both lawfull and necessarie , for the defence of the truth , that men of sound iudgement and piety doe labour in them . Secondly , hence also it may appeare , that it cannot bee but a great hindrance to true religion , that hereticall bookes may be publikely sold to any one that will buie them , without due consideration whether the partie haue gifts to discerne of truth from falshood ; in the Popish Church they are more carefull , they permit not a man to read an heretikes booke ( as they call vs Protestants ) without leaue , and that vnder a great penaltie , which is seuerely inflicted vpon offenders that way . V. Instruct. This commandement also shewes that it is not lawfull to graunt to any man , or to any people , the libertie of their owne conscience in the matters of religion , permitting them to professe what religion they will ; for how should false Prophets be auoided , when euery man may freely professe what he will in religion ? All gouernours therfore must follow the practise of good king Iosias , who assembled all Iuda , and caused all his people to heare the word of the Lord , and to stand to that religion which the booke of God made knowne vnto them , 2. Chro. 34. 32. V. Doctr. Wee haue from this commaundement , an answer to the false charge of the Church of Rome , who accuse vs of schisme and apostacie , because we separate from their Church . But we must know , that the schisme & apostacie is there where the cause of departing is , which indeede is not in vs , who doe no more herein but obey this commaundement of Christ : the cause is in them , who are become false prophets , whom we must auoyd . Here yet two questions may bee demaunded : I. Whether a false Prophet may be put to death , seeing Christ bids onely to beware of them ? Answ. Christ here speakes to his Apostles , and to other of his auditors , that were priuate men , whose dutie raught no further ; but yet the truth is , that a false Prophet beeing iudicially conuicted , is to bee put to death : the word of God elsewhere is plaine , Leuit. 24. 14. there is both a commandement and a practise , Euery blasphemer must die . This wicked Iesabel knew wel , who vnder pretence of blasphemie , caused Naboth to be put to death : and hereupon the Iewes sought to put Christ to death . Yea , Nabuchadnezzar an heathen king , hauing but a taste of this , that the God of Israel was the true God , made this lawe , that whosoeuer blasphemed the God of Israel should die . And it stands with equitie , for hee that reuiles his lawfull Prince must die , and that iustly ; how much more then ought hee to die , that blasphemes the liuing God , who is king of kings ? Now euery false Prophet is a blasphemer ; for his opinions are blasphemies against the truth of God : & therefore he ought to die . The expresse wil of God herein is manifest , Dout. 15. begin . A Prophet comes and workes miracles , and shewes signes that come to passe , yet if he thereupon entice the people to idolatrie , he must be slame : and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet . II. Quest. Why doth God then suffer such to liue in his Church , as doe seduce men ? Answ. For two causes ; First , that such as hold the truth in sinceritie , may be knowne , 1. Cor. 11. 18. Secondly , for the punishment of the wicked and vngodly , who receiue not the loue of the truth ; to seduce them by strong illusions , and to cause them to beleeue lies . The second point . The danger of false Prophets : They come in sheeps cloathing , but inwardly they are rauening wolues . In these words Christ alludeth to the practise of false Prophets in former times , who counterfeited the true Prophets in their attire ; for the auncient Prophets were vsually cloathed in rough and course attire : Elias in regard of his garments , is called an hairie man , 2. Kin. 1. 8. and Iohn Baptist had his garment of Camels haire , Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire , for this ende ; that they might the more easily deceiue the people ; as is most plaine , Zak. 13. 4. where the Lord saith of false Prophets , that they shall not weare a rough garment to deceiue : for when they wore such course attire , made either of sheep skins , or sheeps wooll , wherewith the true Prophets were vsually cloathed , they sought hereby to perswade the people , that they had the hearts of the true Prophets ; when as indeede they were ful fraught with dānable errors . Now Christs meaning in this allusion , is to shew that false Prophets haue plausible pretences for their dānable doctrine , and therfore are the more dāgerous . Yet that we may the better perceiue the danger of false Prophets , I will a little stand to describe their cloathing ; that is , their pretences of deceit . They may be reduced to 7. heads : the first is allegation of Scripture , which they will as often vse as the true Prophet ; & hereby they blind the eies of many . But the truth is , that in alleaging Scripture , they depraue & change the sense , & either adde to , or detract from the words , following rightly their master Satan , Mat. 4. 6. who alleaged Scripture to Christ , but left out the principal point whereto the promise was made ; namely , walking in thy waies . And thus deale the Papists as this day , sometimes they mangle the text , & alter the sense , sometime they leaue the Scripture and go to traditions , to Councels , & Fathers . This also is the practise of the family of loue , & of the Anabaptists , who turne the naturall sense of scripture into mysticall allegories . The second cloake or pretence , is the depth of their learning . Reuelat . 2. 24. The heresie of the Nicolaitans was by themselues called profound learning , but by the holy Ghost , the deepenesse of Satan . So plaie the Papists at this day for sundry points of their religion ; for they hold , that because the church in the Apostles time was weake in knowledge , and feeble in faith , therefore the Apostles omitted sundry deepe points , especially concerning the masse , which yet the Church receiuing by tradition , doth now teach plainly and fully . But though they match these doctrines of the Church with the holy Scripture , yet we need not to trouble our selues therewith ; for in the writings of the Prophets and Apostles all things necessary to saluation are made known , and we must not receiue any doctrine that cannot be confirmed thence : and therefore in the parable , Luk. 16. 3. Abraham prefers Moses and the Prophets , before visions and reuelations from the dead . The 3. cloake and pretence . To assume to themselues the persons and titles of most worthy men : 2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ , therein following their master Satan , who can transform himself● into an angel of light . See this in the Papists , especially in the Pope , ho will be Christs v●car ▪ Peters successour , and the seruant of seruants . The doctors call themselues Ceraphicall and Angelicall doctors , and the Church of Rome must be the true Church : but all this is but counterfeit deceipt , for succession in place onely from Peter and from Christ himselfe , is no certaine note of truth . The Scribes and Pharisies had their succession from Aaron appointed by God , and yet Christ bids his Disciples take heed of the leauen of their doctrine , Matth. 16. 12. and cal● them the blind leaders of the blind . Succession then in true doctrine , is the onely and sure note of true religion . The 4. cloake or pretence , is forged and counterfeit humilitie : this Paul notes in false Apostles among the Colossians ; First , they would not worship God directly , but in and by the Angels : Secondly , they vsed much bodily exercise , afflicting their owne bodies : & thirdly , their worship was ●il-worship , deuised by themselues . If we would haue a liuely example hereof , behold the Romish Priests ; they come to God in the mediation of Saints ; their whole religion stands in bodily exercises , so as many of their orders are famous for their whippings and such like trumperie , and their worship of God is wil-worship , deuised by men . The 5. pretence is , working miracles : hereby they labour to confirme their doctrine , 2. Thess. 2. 9. The comming of Antichrist that ●an of sinne is with signes and lying wonders , through Satans working , and of such God forewarnes his people , Deut. 13. that they should not bee d●a●ne to Idolatrie for a miracle ; for either they be false miracles and lying ●onders , or if they be true miracles ( as God may suffer such to be wrought by false Prophets , for the plague and punishment of the vnthankefull world ) yet their ende is to deceiue , and to drawe men into errour from the truth . We haue ordinarie experience of this pretence among the Romish Priests , who by ●orcerie cast out deuils , and cure strange diseases , and so delude the simple : but this must not drawe vs from the truth . A miraculous worke truely done , is not a sufficient warrant of a doctrine in religion ; for true and sound doctrine may want this confirmation , Ioh. 10. 41. and false doctrine may haue it , as Deut. 13. 1 , 2. &c. The 6. pretence , is faire speeches and blessings , pretending the good and saluation of those to whom they come : see this Rom. 16. 18. With faire speech and flattering ( ●aith Paul of false Apostles ) they deceiue the hearts of the simple : so dealt Satan with Eue , he made shewe that hee had some good thing to tell her , whereby their state might be bettered , but it turned to theirs and our destructiō . So did the foure hundred false Prophets of Baal , contrarie to the true Prophet Michaiah , prophecie good successe to Ahab in his war against the Aramites ; but his harkning to them cost him his life . And so dealt Hananie with the Iewes , when they were besieged by the King of Babels armie , contrarie to Ieremies counsell he prophecied peace and safetie ; but it turned both to his owne and to their destruction , Ier. 28. 1 , 2. &c. The 7. pretence , is boldnesse and constancie in suffering for their opinions ▪ for a man in obstinacie may liue and die for errour , as well as the childe of God may doe for the truth . Constancie in opinion is no sure note whereby to iudge a true Prophet ; for many heretikes haue suffered death confidently for the maintenance of their damnable heresies . Thus we see the pretences of false Prophets ; now hereto wee must adde this second point , to wit , that for all this , they bee but wolues , because by their damnable doctrine , they seeke to poison and corrupt the soules of simple men . If it be said , they haue no such intent , they themselues thinke it to be the truth : I answer , that may be true in some , but this cleareth them not from beeing wolues ; for the deuill that hath deluded them , who is their Lord and master , doth by them dangerously delude and deceiue the simple . The Vse . 1. Considering this danger of false Prophets , we must practise Christs lesson , Mat. 10. 16. Be simple as doues , that is , bee innocent and harmelesse , thinking euill of none , neither intending euil or offence to any , in thought , word , or deede : and yet we must be wise as serpents , who haue great subtiltie in sauing and defending their head from harme : so must euery one that lookes to be saued , labour for so much wisedome , whereby hee may preserue himselfe from the hurt of false prophets . Now the beginning of this wisedome , is to feare God in hi● word , beleeuing his promises , & obeying his commandements . The true feare of God is not without knowledge ; and therefore euery one must labour to be instructed in the principles of religion : for without knowledge we cannot feare God , and so shall want true wisdome to eschew false Prophets . II. In that the false teacher by so many faire shewes seekes to bring in false doctrine , it is euery mans dutie in his place to labour to preserue wholesome doctrine , and the puritie of true religion . This dutie is necessary , for we must be as forward for the truth , as the enemie is for falshood , and doe as much for God , as they doe for the deuill . Againe , no poyson is more deadly to the body , then false doctrine 〈◊〉 to the soule ; therefore seeing God hath long blessed vs with his truth , let vs esteeme it aboue all outward blessings , and by seeking to preserue the puritie thereof , shew our selues thankfull to God for the same . Verse 16. Ye shall know them by their fruits ; do men gather grapes of thornes , or figs of thistles ? This verse , & those which follow to the 21. containe the third point ▪ which Christ laieth down concerning false prophets ; namely , the means whereby we may discerne and iudge of them . And herein he obserueth this order ; First , he giues vs a notable rule to direct vs in iudging of false prophets , Ye shall know them by their fruits . Secondly , hee explanes the same rule by a similitude drawne from trees , Doe men gather grapes of thornes , &c. For the rule , that we may vnderstand it the better , wee are to search what is meant by the fruits of false Prophets . A false Prophet must bee considered two waies ▪ First , as he is a man taking vpon him the name & profession of Christ , for so false Prophets vse to do : and secondly , as he is a false prophet : in both these respects hee hath his fruits . As he is a man taking vpon him the profession of Christs religion , hee may bring forth many outward duties of external obedience vnto the moral law ; but these fruits are not here meant , for a false Prophet may dissemble much , & goe farre in the outward duties of religion , so as he cannot be discerned by his generall profession , or by the works of his ciuil conuersatiō . There be other fruits which come frō him as he is a false prophet ; & by them must he be discerned : these therefore are to be considered . Now we shall know them the better by searching out the fruits of a true Prophet , 〈◊〉 he is a man of God appointed to teach Gods people . The fruits of a true Prophet be principally three : I. He teacheth and preacheth in the name of God by vertue of calling from God , and otherwise dares not presume to teach : Rom. 10. 14. How shall he teach vnlesse he be sent : and the author to the Hebrewes saith , Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe : but was called thereto by his father , Heb. 5. 5. And this stands with reason , for euery true Prophet and teacher stands in Gods roome , and is Gods embassadour to deliuer his will to his people ; which thing none can doe but he whome God calleth and sendeth for that purpose . Yet the calling of Prophets and teachers by God is diuers . Some are called by voice from God immediatly , as were Abraham , Moses , and Samuel : and all the Apostles in the new Testament by the immediate voice of Christ : for Paul was called by the voice of Christ from heauen , Act. 9. 4 , 5 , 6. Againe , others haue their calling from God , by the speciall message of some Angel , or some men . Thus was Aaron called by Moses ; Elisha by Elias ; and Philip by an Angel to preach to the Eunuch , Act. 8. 26. Thirdly , others be called by the instinct and motion of Gods spirit : so , Act. 8. Philip was by ordinarie calling a Deacon , but by extraordinarie instinct he became an Euangelist , and a preacher of the Gospel for the building of Gods Church . These three kinds of calling men into the ministerie were extraordinarie , and are now ceased , and not to be looked for : neither are they to be regarded which say they are thus called at this day . A fourth way whereby God now calleth Prophets and teachers into his Church , is by his Church : for God hath giuen to particular Churches , a particular ministeriall power and seruice whereby they may designe a place vnto the teacher , and also make manifest that God hath called him . Now this authoritie is but ministeriall , to designe and manifest whome God hath called , for the principall calling is from God : for Act. 20. 28. the Elders of the Church of Ephesus , are said to be made ouerseers by the holy Ghost : when as they were designed thereto by men . And by one of these foure waies are all true Prophets and Teachers called . Here some may demaund , what kind of calling had they , who were the first restorers of true religion vnto vs in this our age , for they were by profession either Popish Priests , or Schoole doctors . I answer : their calling was partly ordinarie , and partly extraordinatie : for in the ministerie of a Prophet there be two things ; his office , and the vsing or exercise of his office . Our first ministers that restored the truth vnto vs , had but an ordinarie office , beeing either Readers in Schooles , or publike preachers : also they had their outward calling thereto , from the church of Rome , so as if there bee any part of good calling in that Church , then was their calling good ; which may serue to stop the mouthes of all Papists , that carpe at our Church , as though our ministers had no calling . But for the vsing of their office , they were extraordinarily raised and stirred vp to doe that which they did , in regard of the manifolde abuses wherewith the ministerie of the Church was generally corrupted in their time : for God gaue vnto them grace and knowledge to discerne to teach , and to maintaine the right and true vse of the ministerie . And that they were thus extraordinarily stirred vp by God , may appeare by the extraordinarie gifts and graces where with they were endued ; for God that hath alwaies a care ouer his Church , when he saw the same so fearefully corrupted by Antichrist ▪ did stirre vp these men to reforme the same : and besides their singular gifts of knowledge and wisdome , he gaue them extraordinary graces of true pietie , whereby they were inabled to seale and confirme with their own blood , the truth of that doctrine which they did prosesse & teach , which was an euident argument they were called of God. Now opposite to this , wee must make the first note of a false Prophet ; namely , to come on his owne head , and to preach not beeing sent . And by this marke are false Prophets noted , Ier. 14. 14. I haue not sent them , neither did I commaund them — yet they prophecie in my name . And no lesse do these words of Christ import , when he saith here , they come vnto you , that is , of themselues , without a calling from God , though they pretend a calling , which is one of their cloakes : and therefore by Saint Iude , vers . 4. they are said to creepe into the Church : as also Acts , 20. 29. grieuous wolues shall enter in among you , without calling from God , or from the Church . Here some may aske , how shal we iudge of such , and know that they haue no calling . Answ. For this purpose , I adde a second note of a true Prophet , which is the most principal , & it standeth in the right & wholsome hādling of the Scriptures of God. This is the prope● fruit of a true Prophet , 1. Cor. 14. 3. He that prophecies speakes vnto men edificatiō , exhortation , & comfort : & 2. Tim. 2. 15. Shew thy selfe a good workman , by diuiding the word of God aright : & 2. Tim. 3. 16 , 17. the scripture vsed in teaching , cō●incing , correcting , & instructing vnto righteousnes , serues to make a man fit to euery good worke of a Prophet . Now this wholesome handling of the word , stands in two things ; in a right interpretation and opening of the true sense of scripture ; and in a due and sound collection of wholesome doctrine from the fame , for the edifying of the Church both in sound iudgement , and Christian life . On the contrarie , the second fruit of a false Prophet is , to deliuer and maintaine corrupt doctrine , contrarie to the wholesome doctrine of holy Scripture : and by this principally hee is to be knowne for a false Prophet , that intrudeth himselfe . For the better conceiuing of this note , we must know , that in the doctrine of the Prophets and Apostles , there are two things principally to be considered ; the scope , & the parts thereof : the scope of all their doctrine tendes to maintain Christ Iesus God & man , the alone perfect Sauiour of the Church . And indeede , he which teacheth any doctrine tending to ouerthrow Christ , either in regard of his natures , or of his offices , the same is a false Prophet : 1. Ioh. 4. 3. Euery spirit that confesseth not that Iesus is come in the flesh , is not of God. The parts of Propheticall & Apostolike doctrine , are the commādements of the Law , and the promises of the Gospel , & he which ouerturnes , either directly , or by iust consequent , any commādement of the the Law , or article of faith , must needes bee a false Prophet : so that a false Prophet must be tried by the analogie of faith , cōprised in the articles of the Apostles Creed , and in the Decalogue which containes the summe of all the doctrine of the Prophets and Apostles ; and he which goeth against them , is a false Prophet . The 3. fruit of a true Prophet , is noted by our Sauiour Christ , namely , in his ministery to seeke Gods glory , Ioh. 7. 18. Where also he noteth out a false Prophet , who in teaching and preaching seeketh not Gods glorie , but his owne . The same note doth Paul giue , Phil. 3. 19. calling them earthly minded , seeking their own honour , wealth , & glory , & not the things of God : and , they serue not the Lord ; but their own bellies . Thus we see the notes of a false Prophet , among which the second is the principall whereby he is to be tried , as wee may see plainely , Deut. 1● . 4. If a false Prophet come and worke a true signe , yet hee must die ; If by his false doctrine he seeke to withdrawe Gods people from the true God. So when the Iewes asked Christ , by what authoritie he did those things ? that is , what warrant and calling he had to doe as he did ; hee answers them by another question , touching Iohns ministerie ; thereby shewing , that that which hee did was warranted by the testimonie of Iohn , and Iohns testimonie was true , because his calling was from God : and his calling he iustifies , because his doctrine ( signified by his baptisme ) was from God. So Galat. 1. 8. He which teacheth otherwise then they had learned out of the Prophets from the Apostles , let him bee accursed , though he were an angel from heauen . And thus much for the meaning of this rule . Uses . 1. From this rule wee haue to answer the Papists , and all popish persons , who vse to plead in defence of their religion , after this sort ; If our religion be false , shewe vs the time when it was corrupted , the man ▪ that corrupted it , and the manner howe it was corrupted ; for once we had the pure religion . Wee might answer them by the like , that a man might say as well of a shippe that is sunke on the sea , that it is not sunke , because no man can tell ▪ where , and when , and by what meanes it tooke water . But yet further wee haue here to answer ; that though wee knewe not when their religion was corrupted , and by whom , yet seeing their teachers and people haue in them and among them the necessarie fruits of Antichristian Prophets and people , wee can thereby assure our selues they are corrupt : and though wee cannot see the shaddow of the sunne mooue , yet wee may perceiue that it doth moo●e . Now by their fruits it is cleare they bee corrupt ; for they reuerse the doctrine of the Prophets and Apostles , both in the Commandements of the Law , and in the Articles of faith : First , they disanull the first commaundement , by making to themselues other Gods beside the true God ; for they a pray vnto Saints , and therein acknowledge a diuine propriety in them , and also giue vnto them the honour due to God alone , and so set vp vnto themselues the creature , in the roome of the creator . The second they reuerse by worshipping b God himselfe , and dead men , in images , & Christ himselfe in the crucifixe ; yea , in a peece of c bread , wherein they match the grossest idolatry a●ong the heathen : and the best learned among them teach , that the Rood , the d Crosse , and Cruci●ixe , are to bee worshipped with the same worship wherwith Christ himselfe is worshipped . In the 6. Command ▪ touching murther , they cōdemne the killing one of another ; but yet if a priest come from the Pope , & kill a Protestant Prince , the Lords annointed King or Queene , that is not onely no sinne , but a ●●●t notable , rare , and memorable works . Against the 7. commandement they maintaine f the vow of single life necessarie in their religious orders whereby , as also by their stues , they cause all filthinesse & 〈◊〉 natiō to abound among them . And for the tenth commandement , they say g that concupiscence after baptisme is no sinne properly . In the Articles of faith they ouerturne those that concerne Christ , making him no Sauiour , but a diuine instrument whereby we saue our selues ; for they h ●ake mens good workes 〈◊〉 by Gods grace , after th● first instification truly and properly m●ritorious , and fully , worthy of euerlasting life . And his offices they haue parted from him ; his kingly and propheticall offices , betweene him and the Pope : and his Priesthood , between him and euery popish priest , as wee haue shewed before : so that by these fruits we plainly see their apostacie , which is enough , though we know not when , and by whom it came . 2. Vse . Here also we haue to answer such among our selues , as renounce our Church , as beeing no true Church of Christ ; because say they , we want true ministers , and so haue not a right ministerie among vs. But hence we answer , that we haue the true Church of God , and our ministers be the true ministers of God ; for proofe hereof , our ministers haue the outward calling of the Church of England : they say indeede , our calling is nought , because they haue power from God to call , in whose hands it is . But to omit that question for this time , sufficient approbation of our ministery may be had from the fruits of our ministers , as they are ministers ; for to leaue the fruits of their liues , as sufficient meanes to iudge them by , our ministers teach through Gods blessing ; the true and wholesome doctrine of the Prophets and Apostles , and are alloued and called hereto by the gouernours of the Church , and accepted of their people , whose obedience to the faith is the seale of their ministery : and this is sufficient to confirme the calling of our ministers ; if it had not , Christ would not haue said , Ye shal know them by their fruits . 3. Use. Whereas Christ saith , Ye shall know them , speaking to all his hearers , he takes it for graunted , that euery beleeuer may bee able to iudge of false Prophets : and therefore euery one in the Church of God ought to labour for so much knowledge , whereby hee may bee able to knowe a Teacher by his fruits and doctrine . This then sheweth , that euery one ought to know the summe of true religion , comprised in the Articles of faith , and in the commandements of the Law , both for their true meaning , and right and profitable vse vnto themselues : which thing I note , because I know many deceiue themselues herein , thinking that God will excuse them for their want of knowledge , because they are not booke-learned ▪ But let vs consider , wee haue euery one this care , to be able to iudge of meates which concerne our bodies , which be wholesome , and which not ▪ should wee not then haue much more care of our soules , to be able to discerne of doctrines in religion , which be either the poison , or saluation of our soules . 4. Vse . Whereas wholesome doctrine out of Scripture is a note of a true Prophet , it teacheth vs that we may lawfully vse the ministery of those men , whose liues and conuersations be euill and offensiue , if so be their doctrine bee sound and good . The Disciples of our Sauiour Christ must not doe according to the waies of the Scribes and Pharisies , but yet they must hear● them when they sit in Moses chaire : that is , when they teach Moses doctrine . And Paul is glad when Christ is truly preached , though it be not in sinceritie of affection , but of enuie . When the Disciples saw a man that was not called by any speciall calling to follow Christ as themselues were , and cast out deuills in the name of Christ , they thought it intolerable , and therefore forbad him ; but Christ said , Forbid him not , for he that is not against vs , is with vs : And the like may be saide of them that preach wholesome doctrine , though their liues be still offensiue : for in doctrine they be with Christ , and so farre-forth must be approoued . Againe , consider that the vertue and efficacie of the word and Sacraments administred by men , is not from the minister , but from God : a letter is not the worse because it is brought by an vnhonest or vnfaithfull carier . Neither doth the euill conscience of the minister , defile the good conscience of the honest hearer , and worthie receiuer . This must be remembred , because many take offence at the life of the minister , so as they will not heare his doctrine , if his conuersation be scandalous . V. In that a Prophet is to be knowne by his fruits , and the maine fruit of a true Prophet stands in the good handling of Gods word for the edification and saluation of his hearers ; hence the children of the Prophets , and those that are set a part for the ministerie of the word are taught , that they must make this the maine and principall ende of all their studies , to be able to bring forth the fruits of a true Prophet : that is , to interpret ●●ight the word of God , and thence to gather out wholesome doctrines and vses for the edification of Gods people . And for the inforcing of this dutie let vs consider , first , that it is Gods commandement so to doe : 1. Cor. 14. 1. Seeke for spirituall gifts , but specially to prophesie . Againe , the greatest skill of a Prophet stands in the true expounding and right diuiding of Scripture , so as it may become food for mens soules . 2. Tim. 2. 15. Show thy selfe a workeman that needeth not to be ashamed , in diuiding the word of truth aright . And lastly , this true fruit of a minister serues to build vp Christs kingdome , to beate downe the kingdome of sinne , and to feede the soules of men with the foode of euerlasting life . It will be said , this course is good among the common people ; but this is not the learning which is required in the handling of the word in the schooles of the Prophets . I answer , It is the greatest learning that can be in a minister to be able thus to diuide the word of God aright : it goes beyond the gift of tongues and of miracles . 1. Cor. 24. 1 , 2. I de●●● not but that it is a part of learning vsed of the learned , to take a text of Scripture , and to make a scholasticall discourse vpon the same : But yet the worke of a Prophet stands rather in expounding Scripture by Scripture , and in diuiding the same aright , giuing thereout wholesome doctrine for the edifying of the people of God that heare . In former times when the studie of Scripture was neglected , men betooke themselues to expound the writings of men , and so prophesie was banished , and all sound knowledge in the truth of God : and hence arose diuersitie of opinions , and multitudes of foolish questions . And so will it be with vs if prophesie faile : for to leaue the right handling of Scripture is the way to bring in all errour and barbarisme in religion . VI. Euery minister of the Gospel is hereby taught , that he ought to be answerable to his calling , walking worthie of the same ; for a good minister is knowen by his good fruites , and therefore he must be faithfull in performing all those duties which his calling doth binde him vnto . The titles and calling of a minister be high and excellent , but yet they will not commend any man for good vnles he bring forth the friuts of a minister in the faithfull discharge of his ministeriall duties . Lastly , hence we must learne , not to take offence though the minister failes in his life and conuersation , yea though there be contentions in the ministerie about matters of Doctrine : for these are not the friuts of the ministerie which is Gods ordinance , but of sinnefull men who bewray their imperfections in this holy calling . Thus much of the Rule . Now followes the proofe and explication thereof , by a comparison drawen from nature , in these wordes , vers . 16. Doe men gather grapes of thornes or figges of thistles : vers . 17. So euery good tree bringeth forth good fruit , & a corrupt tree bringeth forth euill fruit . vers . 18. A good tree cannot , &c. The comparison standeth thus , As a tree is knowen of euery one by his fruit , so is a Prophet by his teaching . More particularly , As a good tree brings forth good fruit , and cannot bring forth euill fruit : and as an euill tree brings forth euill fruit , and cannot bring forth good fruit : euen so a true Prophet teacheth wholsome doctrine , and cannot teach false doctrine : and a false prophet teacheth false doctrine , and cannot teach true doctrine . Touching this similitude : first , obserue in generall from the ground of this comparison , that our Sauiour Christ here makes two kind of trees : a good tree , and an euill tree : by an euill tree meaning that which in regard of any fruit is as a rotten tree , as is the briar , the thorne , and thistle : for though they liue and growe , yet they are void of good fruit , and so are called euill . Now here it may well be demaunded , whence this difference of trees doth come , for all were good by creation , Gen. 1. 31. God saw all that he had made , and lo● it was very good . Answ. Whether thornes or thistles were created of God I will not now dispute : it is not certen that they were : but now it is playne there remaines this difference among plants ; some are good : some are bad : the goodnesse that is in some comes from Gods blessing : but the badnesse and barrennesse of others comes from the curse of God vpon the earth and vpon all creatures for the sinne of our first parents , as we may see , Gen. 3. 17. 18. The earth is cursed for thy sake : thornes also and thistles shall it bring forth vnto thee . And by this we may see the grieuousnes of our mother sinne , it hath made the earth barren and cursed , and many a goodly plant to become fruitles , and vnprofible : and therefore when we behold these things in the world , we must take occasion hereof to consider our owne sinne , and blame our selues and not the creatures , for they were cursed for our sakes . Now more particularly : This comparison is here specially applied vnto Prophets : but if we compare this place with S. Luke , Chap. 6. 44. and 45. we shall see the holy Ghost their restraineth not this saying to Prophets alone , but inlargeth the same vnto other men , saying , a good man out of the good treasure of his heart bringeth forth good things , and an euill man out of the euill treasure of his heart bringeth forth euill . Now by comparing these together we may see that this comparison reacheth both vnto Prophets and to all other men : from whence we may gather these instructions . I. What we are to conceiue and thinke of a man that is not regenerate : we are all by nature branches of the wild oliue , and therefore as a thorne cannot bring forth a grape , nor a thistle figges ; no more can a man vnregenerate bring forth a good worke . And this we may more plainely conceiue , if we consider a little the workes of man : they may all be reduced to three heads : some are euill , as works forbidden of God ; some are things indifferent , beeing neither forbidden nor commannded ; and some are good workes , as outward duties of the morall law . Now for euill works , they cannot possible be good in any man. For works indifferent , as eating , drinking , buying , selling , &c. they are sinnes , not in themselues but in him that vseth them beeing out of Christ : and for the outward duties of the morall law , as euill iustice , liberalitie , and such like , they are good workes in themselues , because God requireth them , but yet in the vnregenerate they are sinnes : To the pure all things are pure : but to them that are defiled and vnbeleeuing is nothing pure , Tit. 1. 15. and , Without faith it is vnpossible to please God , Hebr. 11. 6. It wil be said , that liberalitie , chastitie , &c. be the good gifts of God. Ans. That is true , and they be good workes as they are giuen and commaunded of God : but as they are receiued and vsed of the naturall man , they are sinnes : for he failes from the right vse of those actions ; both for the beginning of them , ( for they proceed not in him from a pure heart , a good conscience , and faith vnfaigned ) and also in the ende ; he doth them not for the glorie of God simply , but withall he aimes at his owne praise and reputation , or some such sinister respect . The vse of this Doctrine is this : I. it teacheth vs to consider and acknowledge the greatnes of our originall sinne . Our naturall corruption is most grieuous and fearefull ; it makes vs to sinne in whatsoeuer things we doe , though in themselues they be things indifferent , or els good works . II. This ouerthrowes the conceit of popish writers , which teach that God giues to all men an vniuersall common grace or helpe sufficient by which they may be saued if they will : And for them which want the meanes of the word of God , they say , that if they vse that common grace of nature wel , God will giue them further grace whereby they may come to saluation . But here we see , a naturall man hauing a good gift of God cannot of himselfe vse it well : the best things he doth , though they be good in themselues , yet they be sinnes in him . III. Here also we may see what a miserable case we are in while we remaine vnregenerate , for we can doe nothing but sinne : we be like to thornes and thistles which either bring forth no fruite , or els bad fruites and therefore we must labour to become new plants in Christs orchard , being ingraffed into him by faith , and made new creatures by regeneration , hauing beleeuing hearts and good consciences , that so we may bring forth good fruites vnto the praise and glorie of God. IV. We may hence learne a generall rule touching a righteous man : namely , that a man must first be truly iustified and sanctified before he can doe a good worke● first , a tree must haue the sappe and nature of a good tree , and then it brings forth good fruits and not before . And this ouerturnes a point of naturall and popish religion , that a man may be iustified and saued by his good workes ; but that which followes cannot be a cause of that which went before : the fruit cannot make the tree to be good , but onely declare and manifest that it is good , from whence it comes that the fruit is good , and so good works they proceede from iustification . They say iustification twofold : one , whereby a man of an euill man is made a good man ; the second whereby of a good man one is made better : the first they say is of works , but the second iustification is of grace . Ans. But this is false : for the fruit makes not the tree a better tree , but if the tree increase in goodnes , it proceedes from some other cause , not from the fruit thereof . vers . 19. Euery tree that bringeth not forth good fruit , is hewne downe and cast into the fire . 20. Therefore by their fruits shall ye know them . These words containe a conclusion gathered from the former similitude , which is here also continued ; wherein is set downe a grieuous threatning of eternall damnation , the deserued punishment of all false prophets . As if Christ had said ; looke as in an orchyard euery tree that bringeth not forth good fruit i. hewen downe , and cast into the fire to be burnt : so in the Church of God the false prophet shall not alwaies be reputed for a true Prophet , but at the length shall be discouered , cut off from the Church , and condemned . Answerable to this is that saying of our Sauiour Christ , Euery branch which beareth not fruit in me , is taken away , cast forth , and withereth , and men gather them , and cast them into the fire and they burne . And S. Peter saith ; Their damnation sleepeth not , 2. Pet. 2. 3. The vse . 1. This serues to comfort Gods children in regard of false prophets , for though Gods Church be troubled with them for a time , yet it shall not alwaies be so : the time will come wherein they must be cast out , and receiue their due and deserued destruction . And this especially must be remembred , to stay and comfort our hearts in regard of the Popish religion which doth most of all molest and trouble vs : first , because it is naturall , and so readily embraced : secondly , many among vs doe much affect it : and thirdly , it is maintained by mightie Monarchs . But yet for all that it must downe , for it is a plant which God neuer set nor planted . Matth. 15. 13. And the cheife vpholders of it shall be destroied . II. Vse . This teacheth vs to eschew and shunne false teachers : and therefore doth Christ ad●● this exhortation , Matth. 15. 14. L●t them alone , they are the blind leaders of the blinde : and , Reuel . 18. 4. Come out of her ( that is , spirituall Babylon which is Rome ) my people , for if you partake with her in her sinnes , ye shall suffer of her punishments . III. Use. The words of this threatning beeing further applied vnto all men ( as they are in S. Luke ) doe ●each vs , that it is not sufficient for vs to abstaine from committing grosse sinnes , and to doe no man h●rm● , but beside eschewing e●ill we must doe good . In the last iudgement , the sentence of condemnation shall be pronounced against the wicked , not for robbing the poore , but for not releeuing of them , and for not visiting and cloathing them . Which doth notably confute that vaine opinion of many ignorant people , who thinke , that if they liue an innocent and harmelesse life , God will hold them excused , and saue them ; but the tree that brings not forth good fruit must be burnt . vers . 20. Therefore by their fruits ye shall know them . Here Christ repeats againe the Rule he deliuered in the 16 ▪ verse , which sh●ws , that it is a speciall rule to be obserued of vs all : for there is no idle word in Scripture , neither any thing repeated in vaine . The meaning thereof we haue heard : and the meanes whereby a false prophet may be discouered , with the vses thereof : among which we shewed that euery true beleeuer in Gods Church may be able to discouer a false prophet , whereto these three caueats must be added : I. The pai●ie that would discouer a false prophet , must humble himselfe before God , & haue an heart in some sort emptied of all pride and selfe-loue : for the Lord will teach the humble his waies , Psal. 25. 9. yea , he doth exalt the humble & meeke , Luk. 51. 3. and in all things the humbled heart is preserued with the Lord. II. The partie humbled must yeild himselfe to obey the will of God. If any man doe my fathers will ; he shall know of my doctrine whether it be of God , Ioh. 7. 17. and Dauid professeth of himselfe , that he was wiser then his teachers , and vnderstood more then the auncient , because he kept Gods commandements . Psal. 119. 99 , 100. III. He must pray vnto the Lord and aske wisdome in faith , and in humilitie , and the Lord will giue it vnto him . Iam. 1. 5. If any man lacke wisdome , let him aske of God who giueth liberally . Yet some will say , it is an hard matter to discerne a false prophet : I answer , we haue ordinarily this capacitie , when we read or heare read , the last will and testament of our Ancestors , we are able to conceiue and iudge of the meaning thereof : well , our Lord Iesus hath left with vs his will and testament in the holy Scriptures ; which concerning morall duties , and matters of faith necessarie to saluation is so plaine that it may be vnderstood of the simplest , ●ls Christ would neuer haue sent the Iewes to the Scriptures for the certen knowledge of the M●ssias . Which notably discouers the fraudulent dealing of the Romish teachers , who in matters of controuersie in religion send vs for resolution to the Church , calling it the stay and pillar whereto we must leane in all doubts of doctrines . The church I graunt is to be reuerenced , but yet we must not build our faith vpon the doctrine of men . Our Sauiour Christ sent the Iewes vnto the Scriptures : and hereby the Bereans tried Pauls doctrine , and are commended : And indeede though men be neuer so vnlearned , yet if they come in humilitie to search the Scripture , and in obedience vnto God , praying for knowledge , they may be able by Gods word to discerne of false teachers . vers . 21. Not euery one that saith vnto me , Lord , Lord , shall enter into the kingdome of heauen , but he that doth my fathers will which is in heauen . From this verse to the 24. is conteined another portion of Christs sermon beeing the seauenth part of this chapter ; wherein he intreateth of the state of those that professe his holy name in his Church here on earth . And his maine scope & drift herein , is to shew that men must not content themselues to professe religion outwardly , but there-with they must ioyne true godlines and sincere obedience . This point is as wayghtie and of as great importance as any of the former , respecting the maine point of m●ns saluation : and it conteineth two parts . A maine conclusion , in this verse : And a proofe and explanation of one part thereof , ver . 22. 23. The conclusion it selfe hath two parts : 1. that some men professing the name of Christ shall not be saued , which part is afterward explaned and confirmed : the 2. part is this , that some professors of religion shal be saued : which is not onely propounded , but the parties also are plainely described . The first part is a most fearfull sentence against many that liue in the Church , that notwithstanding their profession of the name of Christ , yet they shall neuer be saued . And this is most true , beeing spoken by him that hath the power of life and of death , who is also the God of truth that cannot lie , saying , Not euery one that saith , Lord , Lord , that is , that professeth God to be his God , shall enter into the kingdome of heauen . There be two kinde of professors in the Church of God that shall neuer be saued : the first are grosse hypocrites , which professe Christ with their mouth , and yet in heart and life they renounce him : of this sort is , first the common Atheist , who onely for fea●e of the magistrates lawes professeth religion : secondly , the Epicure , that is , such a one , who beares Christs name for fashions sake , and yet his bellie and pleasure is his God : thirdly , the worldling , who spends the strength of bodie , and mind , and all he hath on the world for earthly things : Now none of all these if they thus liue and die can be saued . The second sort are more close hypocrites , which professe the name of Christ in some truth , and haue in them some good gifts of God , by reason whereof both before men and in their owne conceite , they are reputed members of the Church ; and yet for all this they are indeed but hypocrites which shall neuer be saued . And that we may somewhat discerne of them , I will note the gifts which they may haue , whereby they may come to professe Christ truly : they may be reduced to fiue heads . The first , is the spirit of bondage to feare , Rom. 8. 15. This is a certaine gift of God whereby a man doth discerne the right meaning , and iudiciall vse of the law in himselfe concerning sinne and the punishment thereof : ( for though a man by nature know something of the law , yet he knowes not all , nor the right vse thereof : ) now by reason of this knowledge he sees himselfe in bondage , and in regarde thereof doeth feare ; from whence may proceede many good things , as griefe for sinne , confession and humiliation for the same , and praier for pardon . Thus wicked Pharaoh confessed the righteousnesse of God , and that he and his people had sinned , Exod. 9. 27. And so did Ahab at the heauie message of God by Eliah , 1. King. 2. 27. he rent his clothes , and put sackecloath vpon him and fasted , and lay in sacke-cloath . So Iudas when he sawe that Christ was condemned , he repented of his fact , beeing g●ieued for it , and ashamed to looke any man in the face ; and also confessed the same before God and men , Matth. 27. 3 , 4. A second gift which a close hypocrite may haue , is faith ; as had Simon Magus : for he beleeued , and was baptized ▪ Act. 8. 13. neither was it a false and dissembling faith altogether , but in some sort a true , though not a sauing faith : for he beleeued and yet was in the gall of bitternesse . So Ioh. 2. 23. it is saide , certaine beleeued in Christ , but he durst not commit himselfe vnto them . And that we be not deceiued herein , we must know that this faith of an hypocrite hath in it three things ; knowledge of the truth , approbation thereof with assent vnto it , and a kinde of perswasion that Christ is his redeemer . Of the second degree of this faith we haue example , 2. Pet. 2. 18. where some are said to be beguiled with wantonnesse through fleshly lusts , who had cleane escaped from them that be wrapt in ●rror : that is , in idolatrie . And of the third degree we haue example in the same chap. vers . 1. where some false prophets are said to denie Christ that bought them ; because for a time they professed themselues to be redeemed , and were also perswaded in a generall sort that he had bought them : yet herein they failed , that they did not truly apprehend the merit of Christ , and applie it effectually vnto themselues . The third gift of a close hypocrite , is a taste of Gods fauour : Hebr. 6. 6. it is saide of some that fall quite away , That they were inlightned by Gods spirit , and had a taste of the good word of God , and of the powers of the world to come , though they were neuer ●ed nor filled therewith . The fourth gift , is good affections ; good ( I say ) not in them but in their kinde , and so farre forth as we can iudge : they haue ioy in the good things of God : Luk. 8. 13. They that are on the stones are they which when they haue heard receiue the word with ioy . They haue zeale for Gods glorie , as had Iehu , 2. king . 11. 15. and yet he departed not from the sinnes of his forefathers , v. 32. Thirdly , they haue reuerence to Gods Ministers , as Herod to Iohn Baptist , Mark. 6. 20. Herod knowing Iohn to be a iust and holy man , feared and reuerenced him . The fifth gift , is an outward reformation of life : the stonie ground receiues the seede with ioy , and brings forth some fruit , but it lasteth not : of such it is said , Hebr. 10. 29. They tread vnder foote the sonne of God , and count the blood of the Testament an vnholy thing wherewith they were sanctified : that is , according to their profession and perswasion . And thus we see what kinde of gifts an hypocrite may haue , and yet neuer be saued . Vses . 1. The consideration whereof must mooue vs to looke vnto our selues , that we haue better things in vs then these are : for here we see we may goe on to perdition carying the profession of Christ in our mouthes . And the rather is this to be considered of vs , because many looke to be saued who come short of Simon Magus in knowledge , and of Saul , Ahab , and Iudas in humilitie ; yea and for faith , farre short of the deuill himselfe , who is saide to beleeue and tremble : but how canst thou looke to be saued , that in regard of grace , commest short of those which are now condemned ? Secondly , hence we must learne to suspect our selues , and call our selues to a reckoning about our faith and obedience , and we must not flatter our selues herein : for these things before named will not saue vs : many haue had faith in some truth for some degrees thereof , and also good affections and other gifts , as we haue seene , who are yet for all this condemned . Thirdly , seeing there be two sorts of men in the Church that shal be condemned , the one whereof haue many worthie gifts , this must moue vs not to rest in these things , but to labour and striue to haue our hearts rooted and grounded in the loue of God in Christ , and to become new creatures in righteousnes and true holinesse ; and then shall we be as the wise virgins hauing the oyle of grace in the vessells of our hearts , which will neuer be quenched till we come into the marriage chamber with our Bridegroome Christ Iesus . The second part of the conclusion laid downe by our Sauiour Christ is this , That some men professing the name of Christ in the Church of God shall be saued . And these persons are here described vnto vs by their effect or action , to wit , The doing of the will of the Father . And because this is an infallible note of them that shall be saued , I will briefly shew what it is to doe the Fathers will. The Scriptures best expound themselues , Iohn 6. 40. This is the will of him that sent me , that euery one that hath seene the Sonne , and beleeueth in him , should haue euerlasting life . 1. Thess. 4. 3 , 4 , &c. This is the will of God , euen your sanctification : and that you should abstaine from fornication ; and that euery one should know how to possesse his vessell in holines and honour , — that no man oppresse or defraud his brother , &c. These two places of Scripture laide together , shew that the doing of the Fathers will stands in three things , in faith , in repentance , and new obedience : faith is directly expressed in the place of Iohn : and repentance which is a fruite of faith , as also new obedience the fruit of them both , in the wordes of the Apostle Paul : for by Sanctification is meant repentance , and new obedience by the duties following . For the first ; in true sauing faith there are three things required . Knowledge , assent , and application . By knowledge , I meane the right conceiuing of the necessarie Doctrines of true religion , especially of those which concerne Christ our Redeemer . Assent , is when a man knowing this doctrine , doth further approoue of the same as holsome doctrine , and the truth of God , directing vs aright vnto saluation . Application , is when we conceiue in our hearts a true perswasion of Gods mercie towards vs particularly in the free pardon of all our sinnes , and for the saluation of our soules : example of this particular applying we haue in the Apostle Paul , Gal. 2. 20. who professeth thus , Now liue not I , but Christ liueth in me , and the life that I now liue is by faith in the sonne of God : which what that is , he sheweth after , saying , who hath loued me , and giuen himselfe for me : and without this particular application , neither knowledge nor assent can saue vs : in the 6. of Iohn Christ propounds himselfe vnto vs as the bread of life and water of life : now we know that foode vnlesse it be receiued will not nourish the bodie : euen so vnlesse we doe by the hand of faith particularly receiue and applie Christ vnto our selues , all our knowledge and assent will be as foode vneaten and vndigested . It may be said that hypocrits haue knowledge , assent , and a perswasion of Gods fauour , and therefore this is not a sure note of doing the fathers will. I answer , an hypocrite ( as Simon Magus ) may haue true knowledge of Gods word , and giue assent thereunto , & in regard of both these haue true faith in some degree ; yea he may conceiue a perswasion of Gods mercie in the pardon of his sins , though falsely in presumption vpon false grounds and insufficient . Now that a man may discerne the truth of his faith and perswasion of Gods mercie from that which is in hypocrisie : he is to obserue therein three things : the beginning of his faith , the fruites , and the constancie thereof . The beginning of true faith is hearing the word of God preached , especially the Gospel : the law going before as an occasion or preparing meanes whereby a man comes to see his sinnes and his miserie thereby , and thereupon to desire reconciliation with God in the pardon of them : and hearing the promises of mercie , to desire faith whereby he may imbrace the same , labouring against vnbeliefe . This , though it be not a liuely ●aith , yet it is the beginning of true faith , and no hypocrite hath the same soundly wrought in him . The fruite of true faith , is a chaunge of the whole man both in heart and life : making the heart contrarie to it selfe in moderating the naturall affections and passions thereof , and keeping them in compasse of true obedience , and causing a man in euery estate to rest contented with the will of God , as I say saith , he that beleeueth shal not make hast . Thirdly , constancy in true faith is knowen by this , when a man relyes wholly on God euen then when he feeles no tast of his mercie , but hath all tokens of his displeasure . Euery man will beleeue when he hath present signes and pledges of Gods louing fauour : but true faith beeing the euidence of things hoped for , will make a man beleeue aboue hope as Abraham did : and beeing the subsisting of things not seene , will cause a man to beleeue when he sees no tokens of Gods mercie : and indeede he that le ts go the hold of Gods mercie when he is in distresse , may assure himselfe he neuer had true faith : for the iust shall liue by faith in all estate , and will with Iob , trust in God though he kill them . The second worke wherein consisteth the doing of the Fathers will , is to repent of our sinnes : and this is a fruite of faith . In true repentance there be two things ; the beginning , and the nature of it : The beginning of it is a godly sorrow when a man is greeued properly and directly because by his sinne he hath offended God , who hath beene vnto him so louing a father in Christ. This causeth repentance vnto saluation not to be repented of , 2. Cor. 7. 10. and it ariseth not so much from the feare of punishment , as from the consideration of Gods mercie , making a man displeased with himselfe for offending so louing a God , who hath beene so gratious and bountifull vnto him in Christ. The nature of repentance stands in the change of the minde : when any person laies aside the purpose of sinning , and by Gods blessing and grace taketh to himselfe a new purpose neuer to sinne more . This is properly to repent , and if this be in truth , hence will follow the change of the will , of the affections , and of all the actions of the life . It may be said , that an hypocrite may repent as Iudas did , Matth. 27. 3. and therefore this is not a good note of doing Gods will. Answ. Iudas did repent , hee was indeed grieued for his fact , wishing with all his heart that it had neuer beene done : but this was nothing , his sorrow was onely worldly , causing death , as the Appstle calleth it , 2. Cor. 7. 10. arising from the horror and feare of punishment , not from consideration of Gods mercy : it was without true hatred of sin committed , without hope of mercie , or purpose to glorifie God by new obedience , and so was no true repentance . The third worke wherein consisteth the doing of Gods will , is new obedience : and it is the fruite of both the former , whereby a man beeing indued with faith and repentance , doth according to the measure of grace receiued , indeauour himselfe to yeeld obedience to all Gods commaundements , from all the powers and parts both of his soule and his bodie : and this I call newe , because it is a renuing of that in man , whereto hee was perfectly enabled by creation . But here it will bee said , that many who shall neuer bee saued , haue attained to reformation of life ; and therefore this is not a true and sufficient note of him that shall bee saued . Answ. True it is , many hypocrites haue reformation of life , but yet they faile two waies ; First , their reformation is onely outward not inward , their thoughts , wills , and affections still remaine wicked and corrupt . Secondly , their obedience is partiall , onely to some of Gods commaundements , not to all : so Herod , he would heare Iohn gladly , and doe many things , but yet he would not leaue his brothers wife . But true obedience which proceedeth from true faith , hath these heads and branches ; First , the partie must pro●ue what is the good will of God , Rom. 12. 2. Secondly , he must restraine his life from outward offences which tend to the dishonour of God , and scandall of the Church , 1. Thess. 5. 22. 1. Pe● . 2. 11 , 12. Thirdly , he must mortifie the inward corruptions of his owne heart . Fourthly , he must labour to conceiue new motions agreeable to the will of God , & thence bring forth and practise good duties ; so performing both outward and inward obedience vnto God ; and by these may a man discerne the truth of his obedience ▪ and thus we see what professors they be which shall be saued . Uses . 1. Now considering that saluation is promised to them that ●e doers of Gods will , we must hereby be exhorted to become more chearefull in doing Gods will by faith , repentance , and new obedience : and to further vs in this dutie we must vse these helpes . I. We must labour for a true perswasion of Gods mercy in the pardon of our sinnes , and for the saluation of our soules : this beeing truly conceiued will vrge a man to true obedience , whereby he may shew himselfe thankefull to God for so great a mercie . II. We must consider that we are the temples of the holy Ghost , which is a wonderfull dignitie to a sinfull man : and in regard hereof we must stirre vp our selues so to liue that we make not sadde the spirit of God which dwelleth in vs. III. We must consider the blessings of God bestowed vpon vs both in soule and bodie one by one : and this will mooue vs to loue God , which loue we shall shew in keeping his commandements : for this is the loue of God that we keepe his commandements , 1. Ioh. 5. 3. IV. Let vs consider the threatnings of God against sinne , and his iudgements vpon thē that liue in sinne , for euery place is full of Gods iudgements , and these will helpe to restraine our corruptions that they breake not forth into action . V. We must meditate on the word of God , & vse feruent praier vnto God for his grace : for by this meanes Dauid did notably stirre vp himselfe to faith , repentance , and new obedience , as we may see at large in the 119. Psalme . II. Use. In that many hauing faith , and repentance , and outward reformation of life in some degrees , shall neuer be saued , we must labour to goe beyond all hypocrites in these graces : in faith we must not content our selues with a generall perswasion of Gods mercie , but we must labour to conceiue the same to be true and sound touching the remission of our sinnes , and the saluation of our soules : we must looke that it haue a sound beginning , good fruits , and stead fast continuance . And for repentance we must labour to see that our sorrow arise from the consideration of the goodnes of God whome we haue offended ; & that it breed in vs a change of our minds in the purpose of not sinning ; whereto must be conformable the will and affections , and the whole man. And for new obedience we must be as carefull in minde , will , and affections , as in the outward actions of our life , and to doe the will of God , and than in all Gods commandements . III. Vse . Many there be that thinke their case good , because they liue a ciuill honest life without wronging others openly or wittingly , which thing indeed is commendable ; but yet farre short of that which is required for saluation : therefore they must no● trust to these broken st●●es of outward and common honestie , though they be good things in their kind : for many there be that shall neuer come in heauen which haue had farre more in them then these things are : and therefore whatsoeuer these persons be they must not rest , till they find some portion of true grace in their hearts , by vertue whereof they may plainly see themselues gone beyond all hypocrits in the things that concerne saluation . vers . 22. Many will say vnto me in that day , Lord , Lord , haue we not by thy Name prophesied ? and by thy Name cast out deuills ? and by thy Name done many great workes ? 23. And then will I professe to them , I neuer knew you : depart from me ye that worke iniquitie . In these two verses Christ returnes to explane and confirme the first conclusion of the former verse , concerning those professors that shall not be saued . The words containe two parts : First , a description of the persons by their behauiour , v. 22. Secondly , a declaration of their condemnation , v. 23. For the first these professors are described by three arguments : I. by their number , many : II. by the time in which they shal plead thus for themselues , and stand on their profession of seruice done to Christ ; in that day : that is , in that great and terrible day of the last iudgement : III. by their gifts and qualities wherewith they were indued , haue we not in thy name prophecied ? and by thy name cast out deuills , &c. For the first : the number of professors which shall not be saued is great : For many ( saith Christ ) shall say vnto me . Indeede we are not able to say how many they be which shall not be saued , for that is a thing proper to God : and yet the Scripture teacheth vs that the number of those which shall be condemned , is greater then the number of those which shall be saued : for besides that the greatest part of the world in former times did neuer heare of Christ , here it is plaine that among the professors of the name of Christ , many shall be condemned : and v. 13. many walke in the broad way to destruction , few in the narrow . Whereby we are taught , first , that we must not frame our liues according to the example of the multitude , to liue and doe as the most doe , because the most shall be condemned : but we must striue to enter in at the straite gate , and to be of that little flocke vnto whom the kingdom of heauen is promised . Secondly , hence we learne , not to content our selues to liue as most men and women doe that professe the name of Christ , but we must labour to goe beyond the multitude in regard of the truth of our faith and repentance . It was not sufficient for the wise virgins to beare the name of virgins , to haue lampes burning , and to goe forth to meete the bridgroome : for all these things did the foolish virgins also : but one thing more they had , which was the oyle of grace , whereby they were inlightened to goe with the bridegroome into his chamber ; which the foolish virgines lacking were shut out of the dooers and not admitted to come in . Matth. 25. The second argument whereby these reprobate professors are described , is the circumstance of time when they shal thus plead for themselues , why they should not be condemned , to wit , at the last day when they shall come to be arraigned at the tribunall feare of Gods iudgement . This is a point of great weight and moment worthy all observation ; that men not onely in this life and in death , but euen at the last day shall thus plead for themselues . Hence we learne , that many professing seruice to Christ shall conceiue in their minde● a perswasion that they are the true seruants and children of God : they shall liue and die in this perswasion ; and yet for all this at the last iudgement they shall receiue the sentence of condemnation . A thing deepely to be waighed of euery one : And the consideration of it ought to teach vs all to take heed of spirituall pride and selfe-loue , whereby men flatter and deceiue themselues in their estate , ouerweening the good things they haue , and falsly thinking that they haue that blessing of God which indeed they haue not . This must mooue vs not onely to labour to be purged of this pride , but also teach vs to suspect the worst of our selues , and to iudge our selues seuerely in regard of vnbeleefe and hollownes of heart : for this will be a meanes to make vs escape the iudgement of condemnation at the last day , which Christ shal pronounce against many of those that thinke themselues to be his seruants . Further , obserue where Christ saith , in that day , he singleth out the day of iudgement as a most terrible day . And saying , they shall say vnto me , he makes himselfe the Iudge of all the world in that day ; and further pointing out their particular pleading for themselues , he giues vs to vnderstand that he is very God , who knoweth long before not onely the speaches and actions , but the very secret thoughts and imaginations of all men that haue beene , that are , or shall be , from the beginning to the ende of the world . These things laid together and well considered , must stirre vp in our hearts a speciall dutie which the Apostle had learned , 2. Cor. ● . 11. Euen to know the terrour of the Lord : that is , not onely in iudgement to conceiue , but also in heart and affection to be perswaded of the terrible fearefulnes of the last iudgement ; and in this regard not to content our selues with the gift of knowledge and with an outward profession , but to labour for soundnesse and sinceritie of faith , of repentance , and new obedience , both in heart and life . This was Pauls practise , in regard of the resurrection to this iudgement , he endeuoured himselfe to haue alwaies a cleare conscience toward God , and toward man , Act. 24. 16. And this dutie is most necessarie : for such is our ignorance and vnbeleefe that we little regard the terrour of this day , but either thinke it shall not come , or though it doe , we shall scape well enough . The third argument here vsed is drawne from the gifts and qualities of the persons which make this plea for themselues : they are such as haue prophesied in the name of Christ , cast out deuills , & done many great works in his name . To prophesie here signifieth to teach the people of God , by expounding the Scripture , and applying the same to the consciences for their edification : and this office is called prophesie , to grace and commend the office of a minister , because it was the principall dutie of the Prophets themselues thus to handle the word of God for the instruction and edification of Gods people , howsoeuer at some time they did foretell vnto Gods people things to come . And therefore he which hath this office , and dischargeth the same with good conscience , doth a worke no lesse honourable , then did the auncient holy Prophets . By thy name ] The name of Christ here signifieth two things : I. appointment and commandement from Christ : men that preach the word of God beeing rightly called thereunto , teach and preach in the name of Christ : for those whome the Church calleth lawfully , Christ himselfe calleth , and they preach by vertue of his name . Secondly , it signifieth to preach in the roome and stead of Christ , to preach that which Christ would preach , and in that manner also which Christ would vse : 2. Cor. 5. 20. We are embassadours for Christ , as though God did beseech you by vs , &c. And here we may see a difference among the kinds of teaching which God requireth of men . Masters teach their seruāts ; parents teach their children ; and one neighbour and friend another : but all these differ from the teaching of the minister : for he teacheth beeing called by Christ and in stead of Christ : but the master teacheth not by like vertue , but onely by the right of mastership : the father by vertue of fatherhood , and one friend another by vertue of brotherly charitie . And this sheweth the dignitie of the calling of a minister , and the weight of his office : no master , no father , or ordinarie professor hath the like . Cast out deuills , and done many great workes ] For the better vnderstanding hereof we must entreat something of the working of miracles : and first we are to see what a miracle is . A miracle is not only a strange worke done , but such a worke as is aboue the strength of all creatures , and beyond the whole power of created nature ; for it is done by the power of God himselfe immediately , which is aboue the strength of all creatures : such a worke was the staying of the sunne , Iosua 10. 13. and the going backeward of the shadow of the diall , 2. King. 20. 11. Secondly , the Lord God alone is the author of a miracle , who created heauen and earth ; as Dauid saith , Thou art great and doest wondrous things , thou art God alone , Psal. 86. 10. No angel , nor other creature in heauen or in earth , no not the manhood of Christ , though exalted aboue all creatures , is able to worke a miracle . How then , will some say , doe these men plead their working of miracles ? Ans. Not as authors , but as instruments and ministers whom the Lord vsed in the working of them ; for men worke miracles by beleeuing , on this manner : First , they receiue a speciall instinct and inward motion , that God will vse them as instruments in the working of a miracle , if they pray vnto him , and command the worke to be done : vpon this instinct , they beleeue that if they pray to God , and command in his name , it shall bee done : and lastly , they praie , and commaund according to this ▪ instinct , and so the thing they beleeued is done . And thus is this speech to bee vnderstood , Haue we not cast out deuils ? &c. that is , thou hast put an extraordinarie instinct into our minds , that if we prayed vnto thee , and commanded the deuils in thy name to depart , it should be done : this wee haue beleeued , and accordingly practised , and so haue cast out deuils , & done many great wonders by thy name . This gift of miracles doth not now befal the Church of God ; all that the Church now hath ( for ought I see ) is the gift of praier , ioyned with fasting , which also must bee conditionall , depending on Gods glorie , the good of Gods Church , and of the partie troubled : they may not pray absolutely for this worke of casting out deuils , or for the doing of such like miracles , much lesse may they now giue peremptorie command for the beeing of them . If it be said , that Gods Church hath all needfull gifts , as well now as in former times : I answer , it hath all gifts needfull to their saluation , and therefore prayer in the Church serues now either to deliuer the partie troubled , or else to procure as good a blessing as deliuerance is , which is patience and repentance . And thus wee see what manner of persons they be that shall say , Lord , Lord , and make apologie for themselues at the last day , and yet be damned ; namely , some that haue beene excellent preachers of the word , and some that haue had extraordinary power to cast out deuils : and lastly , others that haue wrought many strange cures and miracles by faith in Christs name . Now whence we learne , first , that most excellent gifts will not auaile to the saluation of any man or woman , vnlesse they haue true faith , sincere repentance , and new obedience , whereby they doe the will of God : for what an excellent gift is it to be able to teach and preach the word of God ? what a rare thing is it to haue heard Christ himselfe preach , and to haue giuen him entertainment ? and yet neither of these can saue a man : Christ saith here , the apologie of preaching shall doe men no good , and the priuiledge of eating and drinking with Christ , and of hearing him teach in their streets will nothing auaile ; Christ wil say , I neuer knew you , Luk. 13. 26 , 27. It is likewise an excellent earthly priuiledge to be allied vnto Christ ; and yet Christ preserreth spirituall kindred by faith and obedience farre before it , saying to one that told him his mother and his brethren stood without , desiring to speake with him , Who ( saith he ) is my mother ? and who are my brethren ? and pointing to his ' Disciples , he said , behold my mother and my brethren ; for whosoeuer shall doe my fathers will , the same is my brother , and sister , and mother . And with reuerence it may be truely said of the virgin Mary , that howsoeuer it was a wonderfull priuiledge vnto her to be the mother of Christ Iesus , yet if shee had not as well borne him in her heart by faith , as shee did in her bodie , shee had neuer beene saud : and therefore Paul saith , though wee had knowne Christ after the flesh , yet henceforth knowe wee him no more ; but if any man bee in Christ , hee is a newe creature , 2. Cor. 5. 16. and , in Christ neither circumcision auaileth any thing , nor vncircumcision , but faith which worketh by loue , Gal. 5. 6. The consideration whereof , must mooue vs all to labour to become new creatures , and to get the graces of Gods children who are regenerate , euen true faith , true repentance , and new obedience , and not to rest in other ▪ gifts though they be most excellent . Againe , students that haue a great measure of knowledge and other excellent parts , as memorie , languages , &c. must learne , not to be puffed vp therewith , ( for knowledge puffeth vp , 1. Cor. 8. 1. ) but withall to get the sauing graces before named ; for without a repentant and beleeuing heart , all the gifts they haue wil neuer saue them : nay rather they must be abased thereby , for without true sauing faith , all other gifts bee but as so many mil-stones , to presse them deeper into the pit of destruction . Secondly , here note , that many learned preachers , who haue soundly handled the word of God for the conuersion of others , shall yet themselues be condemned , like to the Carpenters that built Noahs Arke , and yet were drowned in the flood . The consideration whereof , must teach all Ministers , according the counsell of the Apostle , Act. 20. 28. to take heed , first , vnto themselues , and then to their flockes : so Paul bids Timothy , Take heed vnto thy selfe , and vnto learning , continue therin ; for in doing this thou shalt both saue thy selfe , and them that heare thee , 2. Tim. 4. 16. Secondly , to be followers of Paul in the practise of mortification , who did beate downe his bodie , and bring it into subiection , least by any meanes after ●e had preached to others , he himselfe should be a reprobate , 2. Cor. 9. 27. Thirdly , the people of God are here also taught their dutie ; for seeing this fearefull iudgement shall befall some ministers of the word , that notwithstanding their preaching they shall be condemned ; therefore Gods people must not rest vpon the example of their ministers liues , but cleaue fast vnto that wholesom doctrine which they gather soundly and directly out of the word of God : his life and practise is no sure rule to follow , further then it agreeth with the word of God : and therefore Paul saith , Be followers of me , as I follow Christ , 1. Cor. 11. 1. But the word is a true rule and square , & as many as walke according to this rule , Peace shall be vpon them , and mercy , Galat. 6. 16. Fourthly , seeing some workers of miracles must also be condemned , this teacheth vs not to trust them which bring vnto vs doctrines , because they are confirmed by wonders ; for such as worke wonders may deceiue themselues in the matter of their owne saluation , and therfore much more may they deceiue vs in this or that particular point of doctrine . Whereas therefore sundrie points of poperie , as Purgatorie , Pilgrimages , inuocation of Saints , and such like , are auouched to be confirmed by miracles ( which no doubt were but forgeties , and lying wonders ) yet let it be graunted that they were true miracles , that prooueth not that we should beleeue them , because the word of God doth not confirme the same vnto vs ; for beside that which is reuealed and recor●ed in Scripture , we must receiue no doctrine in religion , be it neuer so miraculously confirmed . Verse 23. And then will I professe to them I neuer knew you : depart from me ye workers of iniquitie . Here Christ sets downe the iust condemnation of those men which make an apologie for themselues at the day of iudgement , and wonder at their condemnation : and withall he answereth them in that wherein they shall plead for themselues . The words containe three parts ; I. A profession made by Christ to these men , that he neuer knew them . II. A commandement of Christ vnto them , Depart from me . And III. a reason of the commandement , Ye workers of iniquitie . For the profession of Christ ; Then , that is , in the day of Iudgement , at that time when men shall wonder at their condemnation , making apologies of their seruice to God ; euen then , saith Christ , will I professe . &c. In this phrase Christ alludeth to the fact of these hypocrites , for they professed the name of Christ , and did plead seruice done vnto him ; as if he should say , Many in that day which haue professed my name in the world , shall plead their seruice done to mee : but I will make another profession vnto them , that is , I will make it cleere and manifest vnto all the world , that I neuer knew them , & that their profession of me was in vaine . The words of Christs profession are of great waight and moment , containing some difficultie in regard of the sense , which must bee searched out . The knowledge of God whereby he knowes his creatures is two-fold ; Generall , and Speciall . Gods generall knowledge is that , whereby he vnderstands and sees all things , both past , present , and to come : and in regard of this it is said , All things are naked and open before his eies with whom we haue to doe , Heb. 4. 13. And by vertue of this , Christ here foretelleth what shall be the apologie of some wicked men at the last day . And in regard of this generall knowledge , all men are knowne vnto God , and the most secret actions of wicked wretches , Ier. 32. 18. His eies are open vnto all the waies of the sonnes of men , to giue vnto them according to their waies , and according to the fruite of their workes . The speciall knowledge of God , is that whereby he acknowledgeth , approoueth , and accepteth of his creature to bee his , vouchsafing vnto it his speciall fauour : now this enlargeth not it selfe to all & euery man , for some there be , on whom he will shew his fauour , and of them it is said , The Lord knoweth the way of the righteous , Psal. 1. 6. others there be on whom he will not shew forth his mercie , and of them it is said , The way of the wicked shall perish . Which opposition sheweth , what is meant by Gods knowledge of the godly . So likewise , Rom. 11. 2. will the Lord destroy his people whom he knew before ; that is , whom he approoued and loued : and of this speciall knowledge hee speaketh in this place . Neuer ▪ This word excludeth all times , as if he should say , I doe not now , neither euer did approoue and accept you for mine owne ; yea euen in that time when you professed me , preached , and wrought wonders in my name , euen then I say , I did not accept and approoue of you . From this forme of confession we are to learne sundrie points of doctrine ; First , hereby is plainely confuted and ouerthrowne the opinion of some Protestants , who hold that Christ shed his blood for all and euery man without exception , and that in regard of Gods purpose and will he died for all men ; for Caine as well as for Abel , for Iudas as well as for Peter , and for them which shal be condemned , as wel as for them which shall be saued . But marke what Christ saith here to them that shall be condemned , I neuer knew you , nor approoued of you for mine . But if Christ died effectually for all and euery man in the world without exception , then hee bought all and euery man without exception , with the price of his blood ; and if that , then euery one without exception is Christs : and those which are truely his , Christ will vndoubtedly acknowledge for his owne . But here we see Christ wil not acknowledge all and euery man to bee his , and therefore vndoubtedly he did not purchase by the price of his blood , all and euery man to bee his without exception . I denie not , but that Christ died for all men in the sense of Scripture ; but the word of God neuer saith , that on Gods part , and in regard of the purpose of his wil , Christ died for euery man without exception . And whereas it is thought to be an hard speech , to say that God would haue some particular men depriued of grace and redemption by Christ , let vs well consider this one thing , and it will not seeme strange , no not in mans reason . God created man in his owne image , in righteousnesse and true holinesse , and he gaue vnto him a blessed estate in an earthly paradise , and that not onely for himselfe , but for all his posteritie ; for whatsoeuer he receiued by creation , hee receiued not onely for himselfe , but for his posterity , beeing then a publike man , and bearing the person of whole mankinde , both in the state of his innocencie , and in his fall : whereupon Adam falling from that happie estate , all mankinde beeing in him , fell with him , and so lost Gods image , and that good estate which they enioyed by creation in Adam . Now consider this well , if God had neuer indued man with grace , nor giuen him meanes to come by happinesse , and yet had beene excluded from all means of grace and happinesse , this indeed might haue seemed hard ; but considering that by creation he gaue man happinesse , and likewise abilitie to perseuere in the same , if he would ; is it any maruell , seeing all men haue of themselues lost their owne felicitie , that some should bee depriued of it for euer ? nay , rather it is a wonder that all are not condemned which come of Adam ; for God in his iustice without all crueltie might haue condemned euery man : and indeede it is his endlesse mercie , that he hath giuen Christ to be a Sauiour vnto some , and that any are made partakars of this saluation by Iesus Christ. Secondly , Christ here saith of some , I neuer knew you : yet speaking of others he saith , I know my sheep , Ioh. 10. 14. and againe , I know whom I haue chosen , Ioh. 13. 18. and Paul saith , The Lord knoweth who are his , 2. Tim. 2. 19. Now frō these places we may gather , that there is an eternall worke of God , whereby hee puts a difference and distinction betweene man and man , angel and angel , acknowledging some to bee his owne , and denying the same of others . If God himselfe had not auouched this in his word , no man might haue taught it ; but beeing here plainely expounded , it is with all reuerence to be acknowledged & receiued : and that it may be the better conceiued , two points are here to be handled . First , vpon what ground and reason God doth know some to be his , and doth not know nor acknowledge others for his owne . Secondly , what is the fruite of this knowledge of God in man. For the first , why God should know some to be his , and not others , no other reason can be giuen , but Gods good pleasure alone : Matth. 11. 25. Christ setteth downe this distinction betweene man and man , saying , that his father hath hid the mysteries of the kingdom of heauen from some , and re●ealed the same to other : now what is the cause hereof ? It is euen so , O father ( saith he ) because it so pleaseth thee . So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shewes this distinction of mankind , I haue loued Iacob and hated Esau , saith the Lord : neither did this difference come from their workes , either good or euill , for this difference God put betweene them , before either of them had done good or euill : but it is wholly ascribed to the will of God , who will haue mercie on whom he will haue mercie , and whom he will he hardeneth . This must not seeme strange vnto vs : we permit vnto men to vse their owne discretion in their owne affaires , and this is a sufficient reason to stoppe any other mans mouth ; It is mine owne , may I not doe with mine owne what I will ? Againe , in Princes Proclamations wee submit our selues to this clause ( It is our pleasure : ) so likewise , a man hauing a flocke of sheepe , may send some of them to the fatting for the slaughter , & others keepe for breed : this God permitteth vnto man , and it is not counted cruelty among men ; now if wee giue this libertie vnto man ouer the creature , why should we not much more giue it to the creator ouer man , seeing the basest and least creature is something in regard of man , but man is nothing vnto God ? and therefore though these mysteries cannot b●● comprehended by reason , yet euen in reason we may see some ●●semblance of the truth and equitie of them , which must mooue vs with reuerence to submit our selues to the soueraigne will and pleasure of God herein . Vpon this ground of difference and distinction betweene man and man , we may well bee admonished to beware of the errour of some diuines , who thus define of Gods will touching mans estate ; they say it is the first wil of God , that euery mā in the world should be saued , if they would , and therefore ( say they ) he ministers vnto them all helps both of nature and grace , whereby they may repent and beleeue if they will. And hauing laid downe this his first will , he then ( say they ) foresees that some men will not beleeue , nor perseuere in the faith : and hereupon it is ( in their conceit ) that he will not know some men for his owne . Againe , foreseeing that others will beleeue and perseuere in faith , them he knowes and acknowledgeth to bee his ; dealing herein like vnto a good father that hath many sonnes , who would haue them all to doe well , and to haue each one a good portion ; but yet seeing that some wil not become frugall and obedient , he changeth his minde , and doth disinherite them : or like vnto a good Prince , who would haue all his subiects to doe well ; but seeing some to be rebels , hee is of another minde , and willeth their death . Answ. But this opinion is a meere inuention of mans braine ; for whereas they say , that God by a second acte of his will acknowledgeth some for his owne , and not others , vpon the foresight of their faith and vnbeleefe , whereas by his first will hee would haue all men to be saued , it is not true ; for the first will of God , is to know some , and not to know others : the ground whereof , is his good pleasure alone , and no foreseene workes in them . And therefore it cannot be , that he should will all men to be saued equally , Caine as well as Abel ▪ Iudas as well as Peter . Againe , their opinion confutes it selfe , for God foresees mens faith and vnbeleefe , because hee hath decreed the same , and his decree depends vpon his owne will alone : and therefore vnlesse we make the same thing in the same respect , both the cause and the effect , we cannot make foreseene workes the ground of difference betweene man and man. Then their comparisons are not fit : a father would haue all his children to doe well , and to enioy his portion : true ; and more then that , he would make all his children to doe well , if it lay in his power ; neither would he disinherite any , if it lay in his power to make them good : the change of his purpose in disinheriting his sonne , ariseth vpon the impotencie of his will , that cannot doe that he would . And the same must be said of the will of Princes toward their subiects : but if their should be such a will in God to haue all men saued , if hee could saue them ; then vndoubtedly all men should bee saued , for who hath resisted his will ? nay , whatsoeuer the Lord willeth , that doth he in heauen , in earth , and euery where , Dan. 4. 32. A second point to be considered in the distinction of men , whereby God knoweth some to be his , and doth not acknowledge some others for his , is the fruite of this knowledge of God. It is an effectuall and powerfull knowledge , working mutuall and strange effects in mans heart , towards God ; for from this , that God knoweth some to bee his , there followeth another knowledge in mans heart , whereby he knoweth God to be his God. So Christ saith , Ioh. 10. 14. I know my sheepe , & am knowne of mine : looke as the sunne casts downe his beames vpon vs , by meanes whereof we againe see the body of the sunne ; euen so the knowledge of God , whereby he knoweth vs for his , worketh in our hearts a knowledge of God in vs , whereby we know him for our God. So Gal. 4. 9. Seeing ye know God , or rather are known of God : so that the knowledge of God , whereby he knoweth vs to be his , is the grounde of our knowledge of him to be our God. Againe , in this knowledge of God , whereby he knoweth his elect , is contained his loue towards them , for he knoweth and accepteth of man , and therefore loueth him : & this brings forth in man loue to God againe . We loue God because hee hath loued vs first , 1. Ioh. 4. 19. So likewise God by his knowledge chooseth vs to be his peculiar people : and hence comes our choosing of God to be our God ; for looke , as the seale sets a print in the waxe like vnto it selfe , so the knowledge of God bringeth forth such fruits in vs to God-ward , as therewith God beareth and manifesteth towards vs. On the other side , there he some whom God neuer knewe , and the fruits hereof in them , bee the fruits of iustice ; God not knowing them , they knowe not God : and the fruits of this knowledge , as loue , and giuing their hearts vnto God , they haue not . Indeed the sinnes which men commit come not from this , that God knoweth them not , but frō the corrupt will of man : and yet these wants of knowledge , of loue , & faith to God , as they are punishments , come from this , that God doth not know , nor acknowledge men for his . Now whereas this knowledge of God is powerfull in his elect to produce from thē true knowledge , affiance , & loue of God againe ; we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of vs , that by them wee may be able to say , I knowe God to be my God , and Christ my redeemer . Let vs therefore labour to knowe God aright , and to loue God in Christ , & in his mēbers , by true loue ; & to choose the true God to be our God , bestowing our hearts & affections on him : for by these graces wee shall know certainly that God knoweth vs , loueth , and chooseth vs for his sonnes and daughters in Christ ; because these graces in vs are the proper fruits of the knowledge & loue of God towards vs ; euen as wee may knowe the Princes broade seale by the forme of it in waxe , though wee neuer see the seale it selfe . And on the contrarie , wee must take heed of that heauie iudgement of God , whereby men goe on without knowledge , loue , and affiance in God ; for these are fearefull tokens of his wrath , befalling those whom he neuer knew . The vse . 1. Whereas God knoweth some men for his owne , and will not acknowledge the same of others , and that onely vpon his will & pleasure , we may see here a wōderful & vnsearchable mystery ; which first of all ought to stirre vs vp , not to plead with God , but in an holy reuerēce to wōder at , & to admire his vnspeakable power & soueraignty ouer his creature : Rom. 11. 32. God hath shut vp all vnder vnbeleefe , that he might haue mercie on all , saith the Apostle . Now he doth not reason the case further , but there staies himselfe , with an admiration of Gods wonderfull power and wisdome , crying out , O the deepnes of the riches , both of the wisedom and knowledge of God , how vnsearchable are his iudgements , & his waies past finding out ! v. 33. 2. This must strike our hearts with feare & trembling towards God in regard of his iudgements : the Apostle Paul speaking to the Gentiles of Gods auncient people saith , the Iewes are cut off through vnbeleefe , and thou standest by f●●th ; & thereupon makes this vse vnto the Gentiles , Be not high minded but fe●re , Ro. 11. 20. 3. Hence we are taught , not to sooth vp our selues ( as vsually we doe ) on hope of mercie in the death of Christ , without some ground hereof through true grace ; but rather with feare & trembling , so long as we haue time , to labour in the means of saluatiō , which is Gods word , prayer , Sacraments , to become true members of Christ , because we may deceiue our selues with a vaine profession : for though Gods mercie be endlesse in it selfe , yet it admits restraint to vs-ward ; & indeed it shall neuer be extended to all , nay not to many that in their life time made full account thereof in their vaine perswasions . A third point here to be obserued is this ; that such as professed Christs name here on earth , & yet after shall be condēned , neuer had true faith , nor true repentance , sound loue , nor hope ; they might haue some kinde of faith , I confesse , & many other excellēt gifts ; but if they had had true faith , therby they should haue pleased God , & bin approoued of Christ , & so at sometime also , haue bin accepted & acknowledged of him for his owne . For this wee must learne and hold as the truth of God , that where true faith , loue , and hope are truely wrought , there they remaine for euer , at least in the roote ; they may seeme for a time to bee lost , but yet neuer can be quite extinct , for the gifts and calling of God are without repentance , Rom. 11. 29. Fourthly , here it is plaine , that those whom Christ will not saue , hee neuer knewe ; hence it followes , that whom he knowes to bee his , them he wil know to be his for euer . This point must be remembred , because it is the true foundation and ground of the saluation of mens soules : we are said to bee saued by faith , and by the word of God , yet onely as by meanes , not as causes : but the onely cause of our saluation , and of the meanes that brings vs thereto , is this knowledge of God , whereby he accepteth and approoueth vs to be his owne . Hence we may gather , that those who are elect vnto saluation , shall neuer perish ; for whom God once knowes to be his , them he knowes to be his for euer : & therfore Mat. 24. 24. it is made a thing impossible that the elect should perish : and the Apostle takes it for granted , that the election of God is vnchangeable , Rom. 9. 11. remaining euer , according to his purpose . This knowledge of God , is that foundatiō which remaineth sure , 2. Tim. 2. 19. The first grace of all is Gods fauour , choosing some men to be his of his meere good will ; and this first grace , to whomsoeuer it is vouchsafed , remaineth for euer , admitting no change nor alteration , nor interruption . This doctrine must be remembred , as the staie of our faith , and a sure foundation of sound comfort in any distresse : for true beleeuers in time of affliction finde in themselues much vnbeleefe , and great pronenesse to fall away from God. Yet here they haue a sure stay whereon to rest , they must goe out of themselues , and fasten their faith on Gods election , knowing hence , that though they be fraile and subiect to fall away of themselues , yet their saluation remaines fast , grounded on the knowledge and election of God. So the Apostle Paul comforts himselfe and the godly , Rom. 8. 32 , 33. It is God that iustifies , who shall condemne ? and verse 35. Who shall seuer vs from the Loue of God in Christ , whereby hee loueth vs ? And indeede , if a man haue receiued true assurance of Gods fauour , though but once in all his life ; yet by that one signe hee may assure himselfe of his saluation , vpon this ground , that Gods loue is vnchangeable , though euer after he liue in temptation ; for whom God loueth , hee loueth to the end , Ioh. 13. 1. Depart from me ] This is Christs commandement to those whom he neuer knew , though they professed his name ; and it is a most fearefull commandement , beeing all one with that , Matth. 25. 41. Goe ye cursed into euerlasting fire . Now hence wee may gather , that the second death is properly a separation from the comfortable fellowship of the Father , the Sonne , and the holy Ghost ; and withall , a sense and feeling of Gods wrath in that separation . This appeares by the contrary , for life euerlasting stands in fellowship with God the Father , the Sonne , and the holy Ghost . Now here a question may be asked , concerning the suffering of Christ ; for our doctrine is , that he suffered the second death : whether then was he seuered from God in his suffering ? Answer . Christ our Sauiour on the crosse stood in our roome and stead , hee bare vpon him the sinnes of his elect , and for substance , the whole punishment due to the same , which was both the first and second death : but yet concerning the suffering of the second death , there remaines some difficultie . Touching it therefore wee must hold this ground , that our Sauiour Christ suffered the second death , so farre forth as the suffering thereof might stand with the vnion of his two natures , and with the holinesse and dignitie of his person : and here these cau●ats must be marked . I. Caueat . That in his manhood he endured a very true separation from the Godhead , and from his Father ; yet not in regard of subsisting and beeing , but of sense and feeling onely : and therefore hee cried , My God , my God , why hast thou forsaken mee ? hauing for a time no sense of Gods fauour , but onely the feeling of his wrath and displeasure . II. Caueat . In his passion he did indure the sorrows of the second death ; he did not die the second death , for then hee should haue beene ouercome and vtterly separated from his father in subsisting and beeing : but he suffered the second death , and in suffering ouercame it ; as a man may be at the point of death , & feele the paines of the first death , and yet recouer . III. Caueat . Christ endured the paines of the damned , yet not in that manner which the damned doe ; for hee endured them on th● crosse , they in the place of the damned ; Christ suffered thē for a while , they endure them for euer ; Christ suffered the second death , yet so as it preuailed not against him ; but the damned are ouerwhelmed of it , it preuailes ouer them , and causeth them to blaspheme God : now their blasphemie increaseth their sinne , and their sinne causeth their torments to be multiplied for euer . This doctrine is sutable to the word of God , and to reason : for in mans reason , the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule . Vses . 1. Seeing the second death is a separation of man from God for euer , we must labour in this life to haue some true fellowship with God the Father , the Sonne , and the holy Ghost ; that hauing it once , we may enioy the same for euer . This fellowshippe we shall come vnto in the right vse of the word and Sacraments , and praier ; for in the word and Sacraments God condescends to speak vnto vs , and to deale familiarly with vs , and in praier we talke with God. II. Use. Note also to whome this commandement is spoken , Depart from me ; namely , to such as come neare vnto God with their lips , but yet keepe their hearts farre from him : in consideration whereof we must not content our selues to professe the name of Christ outwardly , but we must draw neere to God with all our affections , our loue , ioy , feare , and confidence , and yeild obedience to his commandements ; so shall we escape this fearefull commandement of finall departure from him . Ye workers of iniquitie ] This is the reason of the commandement : for the better vnderstanding whereof , this question must be handled : How these men , that make such profession , can be called workers of iniquitie ; many of whome vndoubtedly , liued a ciuill and vnblam●able life outwardly , and could not be charged with any horrible capitall sinnes . Ans. There be many great sinnes for which men may be called workers of iniquitie , and be as vile in the sight of God as the murtherer and adulterer , though for outward life they be vnblameable : as first hypocrisi● , which is proper to the professors of religion , when as they content themselues to hold religion outwardly , but yet doe not bring their hearts nor conforme their liues to their outward profession . Secondly , to professe loue and worship to God , and yet not to performe duties of loue and mercie vnto men : for we must loue and serue God in the works of brotherly loue . Thirdly , to haue the heart addicted to this or that sinne or sinnes ; whether secret or open in regard of the world it skilleth not : for this is to be a worker of iniquitie in Gods sight , when the heart taketh a setled delight in any sinne . And they are not so called because their iniquitie is alwaies outward and seene to the world . Lastly , all the sinnes of the first table , especially the sinnes against the two first commandements , as not to know God , not to loue God , or to trust in him aboue all , not to worship him in heart and life together ; these are all works of iniquitie , greater then the sinnes of the second table in their kind : and in regard of these also , professors are called workers of iniquitie . Vses . 1. Whereas Christ calleth those professors , workers of iniquitie , whose profession couered their sinnes frō mens sight ; we may note , that Christ is a very ●●rict obseruer of mens waies , euen of the most secret sinnes , which appeare not to the world : though men may be deceiued by professours in this world , yet Christ cannot be deceiued ; but at the last day of iudgement he will finde them out what they be . Many deceiue themselues with a perswasion of mercie , because Christ is a Sauiour , and so presume to goe on in sinne ; but they must knowe , that Christ is also a seuere iudge , who doth straitly obserue mens sins , and will condemne the workers of iniquitie , as well as pardon them that repent : and therefore we must not ●latter our selues to liue in sin , because he is a Sauiour ; but rather feare to sinne , because hee is a seuere iudge against all iniquitie . II. This shewes that Christ preferres an honest and godly life aboue most worthy gifts , euen before the gifts of Prophecie ▪ and Miracles ; and therefore our principall care must be , to frame our hearts and liues to true obedience vnto our God in all his commaundements . III. This must stirre vs vp to true and vnfained repentance . If wee haue not yet repented , it must mooue vs to beginne it : if wee haue repented , wee must doe it more ; for Christ will pronounce a fearefull sentence of condemnation vpon many professours , because they liue in sinne , though they haue prophecied in his name , and cast ou● deuils , and done many great workes ; yet because they haue beene in heart addicted to some sinnes , hee shall say vnto them at the last day , Depart from mee , and goe yee cursed into euerlasting ●●r● . The horrour whereof , seeing Christ hath so long before made it knowne vnto vs , ought to mooue vs to humble our selues , to turne vnto God , and to breake off the course of our sinnes , euen in the purpose of our hearts . And if wee will not now tremble and turne , the day will come when wee shall heare a fearefull commaundement , and obey it , and no● bee able to turne from it : but if wee shal now turne to God by true repentance and new obedience , we shall in that day heare the blessed voyce of absolution vpon our selues , when as the feareful sentence of condemna●ion shall be pronounced vpon others . IV. Whereas many men shall be condemned , because in heart they haue beene addicted to some open or secret sinnes , wee must in the feare of God labour to purge our hearts from all sinne , so as wee bee not addicted to any one sinne , with purpose to liue therein : yea wee must labour to turne our selues from euery euill way , from sinnes in thought , in affections , in behauiour , and actions . The purpose of our heart mu●t bee , not to liue in any one sinne , so as if wee fall , wee may yet truely say , it was against our purpose and intent : and therefore we must labour to bee renued in the spirit of our mindes , euen in the most secret part of our soules . It is not enough to leaue sinne when it leaues vs , by reason of weakenesse , or want of opportunitie : thus doth many an aged man , who hauing liued in lewdnesse and lust ▪ all his youth , doth at length , by reason of weakenesse in olde age , leaue those sinnes in practise ; but yet his heart is still addicted to them , and therefore euen then when hee cannot goe without a staffe , will hee take great delight in rehearsing and remembring the trickes of his youth . Now this man hath no repentance , for his delight in the remembrance of sinne past , is all one before God , as if hee had liued still in the practise thereof : our prayer therefore must be with Dauid , to the Lord continually , that hee would incline our hearts vnto his commaundements , and not to couetousnesse , or any other sinne , Psal. 119. 36. Verse 24. Whosoeuer then heareth of me these words , and doth the same , I will liken him to a wise man which hath builded his house on a rocke . 25. And the raine fell , and the floods came , and the windes blew and beat vpon that house , and it fell not ; for it was grounded on a rocke . After the deliuery of many notable instructions in this sermon of our Sauiour Christ , whereby he hath sufficiently shewed himselfe to be the true Prophet and Doctor of his Church ; in this verse , and those which follow , to the 28. he comes to lay downe the conclusion of this excellēt sermon , wherein he doth stirre vp his hearers to a notable duty ; namely , that they should not make light account of his doctrine , contenting themselues barely to heare , reade , or to learne the same ; but further , to goe about the practise thereof in their liues and conuersations . And for the effecting hereof , hee laies downe here at large , the fruite of true obedience to the word . In this conclusion are these points contained : I. A maine dutie to be done of all his hearers ; that is , to heare and doe the words of Christ. Whosoeuer heareth these my words , & doth the same . II. The propertie of this dutie ; it is a note of great wisedome . I will liken him to a wise man , &c. III. The fruite of this dutie ; Safetie and securitie against all per●ls of bodie and soule , in the 25. verse : all which are amplified by their contraries , in the 26. and 27. verses , as we shal see in their place . The first point is the maine dutie of euery good hearer , namely , to ioyne practise with knowledge of the word of Christ. This dutie is oft vrged vpon vs by the holy Ghost , Rom. 2. 12. Not the hearers of the Law , but the doers thereof shall bee iustified before God : and Saint Iames stands long on this dutie , Iam. 1. 22. Be the doers of the word , and not hearers onely , deceiuing your own● soules : which after he enforceth both by the vanitie of hearing without doing , v. 23 , 24. & by the blessing that accompanies obedient hearing , v. 25. & Luk. 11. 27 , 28. when a woman in admiration at Christs doctrine , pronounced her blessed that bare him ; Christ answered , ●ay rath●r blessed are they that hear the word of God , & keepe it . And in the parable of the sower , Mat. 13. there are 4. kinds of hearers , three bad , & one onely good , who doe heare , know , receiue , embrace the word of God , & withall bring forth fruit plentifully . And naturall reason may perswade vs of the waight of this duty ; for the best learning that men haue in humane things is too little , or of no vse , without practise ▪ much lesse can diuine doctrine then profit a man , without obedience be ioyned therewith . Use. The consideration hereof , must mooue vs to pray to God the Father in the name of Christ , that he would vouchsafe his spirit vnto vs , wherby our hearts might be enclined , disposed , & bent to an vnfained loue & obedience of Gods precepts , deliuered in his holy word , because it is our dutie to liue in the practise of that we heare . Yea , we must pray so to performe obedience in our life , that our consciences may not only not accuse vs , but also excuse vs before God in regard therof ; or at least , in regard of our true endeauour & desire to obey . This duty being practised , will minister true comfort vnto vs in time of distresse , yea in the fearefull case of death it selfe . Hereby did good king Hezekias comfort himselfe at his death , that hee had walked before the Lord with an vpright & perfect heart , Isay , 38. And the word of God is plaine for this comfort , If our hearts condemne vs not we haue boldnes towards God , 1. Ioh. 3. 21. alwaies prouided , we haue a good vnderstanding of our duty to God , for an ignorant conscience will falsly excuse . II. Point . The property of this dutie . It is a part of great wisdom , for he that heareth and obeyeth , is the only wise man. I will liken him ( saith Christ ) vnto a wise man. This point is likewise with care to bee remembred , that the hearing & doing of the word of God , is a speciall part of true wisdome : this is notably verefied in the 32. Psalme , which is intituled Dauids learning ; and indeed it is a notable psalme of learning , cōtaining the summe of all religion ; which Dauid bringeth to these two heads , his repentance , & new obedience . So Deut. 4. 6. the peoples obedience to Gods commandements , is counted by Moses , their wisdome : & for this cause he there saith , they shal be counted the wisest people vnder heauen , because they serued & obeyed the true God : to which purpose it is said , The feare of God is the beginning of wisdome , a good vnderstanding haue all they that doe thereafter , Psal. 111. 10. Hence we learne these instructions : 1. all superiours , magi●●rates , masters , & parents , are bound to goe before their inferiours in wisdome , as they are aboue them in authoritie ; & therfore considering obedience is true wisdome , euery superiour ought to goe before his inferiours in obedience to Gods commaundements : for this onely is true wisedome , without which all other wisdome is but folly and madnesse . 2. Hence all students that professe themselues to seeke for wisdome and learning , are taught especially to giue themselues to learne & obey the will and commandements of God ; for this is true wisdom , both before God and man. And it is a great blemish and disgrace for any man of knowledge to lead a loose and dissolute life ; this argues their want of Gods feare , which is the very ground of true wisedome . 3. This giues a good caueat to ignorant persons , who perswade themselues they may continue in their ignorance , because they are not book-learned ; but they deceiue themselues , for obedience is true wisdome : and therefore they must labour for so much knowledge as will bring them to this wisdome here commended . Now to come more specially to this true wisdom , we must search out wherein it lieth . This is expressed in these words , which hath builded his house on a rocke : which S. Luke setteth down more largely , ch . 6. 48. saying , he digged deep , & Laid his foundation on a rocke . In which words , 3. part● of this wisdome are propounded : 1. to dig deep : 2. to make choice of a rocke for a foundation : & 3. to build thereon . The builder is the professor of the name of Christ ; and this digging deepe to finde out a fit foundation , signifieth thus much ; that he that would make sure his owne saluation , must come to a deepe search & examination of his own corrupt heart , that he may know the iniquitie therof : also he must renoūce himselfe & his pleasures ; & whatsoeuer may hinder him in this building he must cast out : for without this deepe search & ransacking of the heart , there can be no sure foundation laid , nor certainty of saluatiō attained . The second point of this wisdom , is to choose a foundatiō to lay our saluation vpon ; & that is the rocke Christ Iesus himselfe alone , God and man , he is the chiefe corner stone , on which the whole building is coupled . Eph. 2. 20 , 21. neither is their saluatiō in any other : for among men there is giuen no other name vnder heauen , by which wee must bee saued , then Christ Iesus onely , Act. 4. 12. and no other foundation can any man la●e , then that which is alreadie laid , which is Iesus Christ , 1. Cor. 3. 11. Christ is the rocke and corner stone , & true Christians are liuing st●nes built vp● him , 1. Pet. 2. 5. As for our works , they are fruits , but no part of this foūdation , vnlesse to them that build on the sand , like foolis● builders . Thirdly , hauing found a good foundation we must build thereon . Our soules and our saluation must be builded on Christ. This is done by our faith in Christ : for as mutuall loue ioynes one man vnto an other ; so true faith makes vs one with Christ ▪ Eph. 3. 17. the holy Ghost saith , that Christ doth dwell in our hearts by faith : and , Psal. 125. 1. He that trusts in the Lord is as mount Sion that cannot be remooued . Yet here two ca●●ats must be remembred : I. That Christ is a rocke , yet not euery way that man frames in his owne heart , but onely so as he hath offered himselfe in the promise of the Gospel , which is the word of the couenant of grace . And for this cause we must labour that this word of Gods grace may be rooted and grounded in our hearts by faith : for it is all one to beleeue in Christ , and to beleeue the word that reueales Christ vnto vs : so saith our Sauiour , He that refuseth me and receiueth not my word , hath one that iudgeth him , Ioh. 12. 48. And , If ye abide in me , and my words abide in you , Ioh. 15. 7. We therefore must be like the good ground : for as it receiues and keepes the good seede , so doth the good heart receiue and keepe the word of grace , which beeing rooted in our hearts keepes vs vnited vnto Christ , and therefore it is called the engraffed word , Iam. 1. 21. which beeing mingled with faith in our hearts is profitable , for it knits vs fast to Christ , and makes vs growe vp in him vnto perfection . II. Caueat . We must set all the maine affections of our heart on Christ : for hereby must we shew forth our faith . We must so esteeme and loue Christ , as that in regard of him we count all things losse , and dung , with the Apostle ; yea we must so delight in Christ , that we desire him wholly , and receiue nothing into our hearts but Christ alone . Thomas desired but to put his finger into his side , but we must goe further , and desire to haue our soules washed in the blood that issued thence , and to haue our hearts possessed by his spirit , whome he giueth to his Church . Use. Seeing Christ Iesus is the rocke of our saluation , our dutie is to haue our hearts rooted and founded on Christ. They which be as the stonie ground , heare and receiue the word , and it takes some rooting in them , and brings forth some fruit : but as the rooting is not deepe , so the fruit is neuer ripe , and therefore when heat commeth it withereth : so it is with professors ; a man may be one in name , and bring forth some fruit of the word which he heares , and yet be deceiued in the matter of his saluation , because he is not rooted and founded in Christ. This is the point which Paul stands much vpon in sundrie of his Epistles : for shew of grace will not serue the turne . Indeede in these happie daies of peace any grace makes a man seeme to be a Christian : but when the parching heat of persecution comes , vnlesse we be throughly rooted in Christ , we shall neuer continue to the ende , nor bring forth fruit with patience . III. Point . The fruite of this true obedience in which men by faith build themselues on Christ Iesus , is Securitie and safetie against all temptations of the Deuill , the flesh , and the world : meant by the standing of the house that was built vpon the rock● , notwithstanding the the falling of the raine , the beating of the floods , and the blowing of the windes , vers . 25. A most notable fruite which nothing els but true obedience can procure vnto vs : wealth cannot minister this comfortable securitie ; nay the more wealth , oft times the more trouble ; and vnto many , riches are the causes of a fearefull downefall . No strength of man , nor power of any Princes can procure this safetie , & yet Christ vouchsafeth the same to them that heare his word and keepe it . The consideration hereof must mooue vs to be most willing and readie to performe obedience to that holy word of God which we read and heare : for such a benefite comes by it as no creature in the world can procure besides : and the rather we must inu●e our selues hereto , because our sinnes deserue an ende of these happie dayes of peace , and we may iustly looke for the blacke daies of persecution , which when they come will surely be our ruine , vnlesse in these dayes of peace we heare the word and doe it . Secondly , from this fruite of true obedience we may gather , that he which once hath true saith in Christ rooted in his heart , shall neuer loose the same either wholly or finally , but shall continue therein vnto the ende and enioy the fruite thereof for euer . For by faith a man is truly built on Christ as on a most sure foundation , so as neither temptations nor persecutions can driue him off : though they may assault and shake him ▪ yet they can neuer throw him down : but if a man might quite loose his faith , then might he be beaten downe that is built on Christ , which thing this text denieth . Lastly , this teacheth vs that he that is built on Christ by faith , must looke for fearefull tryalls and temptations : for he is like an house built one the sea banke , against which winde and raine and waues doe all beate and rage . Gods seruants must not looke to goe to heauen in ease ; but they must waite for trialls and temptations comming hand in hand , as winde and raine , and winde and waue commonly doe : and therefore the more carefull and earnestly must we labour to be surely grounded on Christ , that though they assault vs , yet they may not throw vs downe . vers . 26. But whosoeuer heareth these my words , and doth them not , shall be likened vnto a foolish man , which hath builded his house vpon the sande : 27. And the raine fell , and the floods came , and the windes blew , and beate vpon that house , and it fell , and the fall thereof was great . In these verses our Sauiour Christ layeth downe foure other points contrarie to the former , belonging to an euill hearer . The I. is the fault and bad practise of an euill hearer : to heare Christs words and not to doe the same : II. the propertie of this vice : it is a point of extreame follie : III. the practise of this folly : in building vpon the sands : IV. the fruit and issue of this building : fearefull ruine and destruction . Of these in order . I. Point . The practise of a bad hearer from which Christ would terrifie all men in this place is , To heare and not to doe . This is no small fault . The ground that receiueth seede and raine both in measure and season , and yet bringeth forth either bad fruite , or none at all , is by all men condemned for bad ground ; the Apostle saith , it i● neere vnto cursing , whose ende is to be burned , Hebr. 6. 8. The waters that come and issue from vnder the threshold of the Sanctuarie , Ezek. 41. 1. whereby is meant the word of God , when they come into any ground they are of this nature , if they make it not fruitefull they turne it into barrennes , vers . 11. A subiect that knowes his Princes will , and doth it not , is indeed no better then a rebell : how much more then is he that heares the word and Doctrine of saluation by Christ , and yet makes no conscience to doe the same , to be iudged for bad and barren ground , yea for a rebell against God himselfe . 1. Sam. 15. 25. Samuel telleth Saul that rebellion is as the sinne of witchcraft , and transgression is wickednesse and Idolatrie : And the reason is plaine , for they that submit themselues to heare Gods word , are sundrie wayes bound to performe obedience : first , by the law of creation , as they are Gods creatures : Secondly , by the law of redemption , as they are Christs seruants bought by his precious blood : Thirdly , in regard of their Adoption , as they are , and at least hold themselues to be his children in Christ : and fourthly , in regard of his mercifull prouidence whereof we haue daily experience : in regard of all these we ought by way of thankfulnes , to shew our selues obedient vnto his word . And therefore he that heares the word of God and will not doe the same , sinneth grieuously against God , which in it kind God hateth as the sinne of witchcraft . Now this sinne of disobedience is a common sinne : We are all hearers , but where almost is the man that answerably is a doer ? Men content themselues with the bare action of hearing , like vnto the Papists who thinke God is well serued with the worke done : but the principall thing we omit , which is the treasuring vp of Gods word in our hearts , that vpon iust occasion we might practise the same : yea , which yet is more lamentable , men are so farre from yeilding conscionable obedience to the word , that the endeuour thereunto is commonly iudged superfluous nisenesse and curious precisenesse : but this sinne of hearing and not doing will bring many fearefull iudgements vpon vs , vnles by true repentance it be cut off . II. Point . The propertie of this bad practise . It is a point of great follie : he that heareth and doth not , shall be likened vnto a foolish man. This the author of all wisdome Christ himselfe auoucheth : and the holy Ghost by S. Iames doth notably describe this part of follie : They that be hearers and not doers , deceiue themselues , beeing like vnto a man that beholdeth his naturall face in a glasse : either to spie out some spot , or discerne his owne countenance ; but when he hath considered himselfe , he goeth his way , and forgetteth immediately what manner of one he was . Againe , this follie will further appeare in this : if a man should shew forth great parts of wisdome in sundrie things pertaining to his bodie , and yet faile in the maine point of all , euery man would count his wisdome but follie : Now such are all they that heare the word of God and doe it not : they shew some parts of wisdome in comming to heare , and in seeking to vnderstand : and yet if they come not to practise , they faile in the maine point of their saluation ▪ which indeed ought to be sought for in the first place . I. By this we may see how to correct and reforme our foolish conceite we haue of men in the world . We thinke of those that haue worldly wisdome to be able to goe beyond others in the greater affaires of this life , that they are the onely men , deseruing best place of gouernment both in Church and common wealth : But we must know , that these men , though they haue neuer so good heads for the things of this life , yet if they faile in the knowledge of this dutie to God , or in the practise thereof , are here by our Sauiour Christ noted with the brand of follie . The rich man in the Gospel had notable forecast for the augmenting of his wealth : when his substance increased , he could pull downe his barnes and make them greater , but yet because he failed in the maine point of his saluation , he is noted for a rich foole , Luk. 12. 20. And therefore in all sorts and estates of men , he is the wisest , who hath grace to know and answerably to obey the will of God. II. This must excite vs to a carefull endeauour after true obedience to God in all his commandements . We all desire to be freed from the reproach of folly among men , and we take it for a great disgrace to be counted fooles : well , if we would auoid this ignominie indeede , let vs be willing to heare , and carefull to obey the word of Christ , both in thought , word , and deede : otherwise , let men iudge as they list , God will account vs fooles . III. Point . The practise of this follie , which consists in this ; that he builds his house vpon the sands : whereby is signified another thing concerning the soule ; namely , to build our saluation vpon insufficient foundation : and that doth euery hearer of Gods word that makes not conscience of obedience : for profession is as it were the erecting or rearing of an house : and the not performing obedience withall , is the setting of this house vpon the sands . There be three sorts of men that thus build vpon the sands . I. The Papist that will be iustified and saued by Christ : but yet withall he must haue works of grace to concurre for the increase of his iustification , and for the accomplishment of his saluation . Now this is to build vpon the sands , when we ioyne workes with Christ in the matter of saluation : for though Christ be a sure rocke in himselfe , yet if we will fortifie him by our works , we fall from this rocke into perdition , and our foundation is no better then sand . Gal. 5. 2. Behold I Paul say vnto you , that if you be circumcised , Christ shall profit you nothing : and , v. 4 ▪ Ye are fallen from Christ whosoeuer will be iustified by the law : in which ●laces the Apostle labours to ouerthrow the opinion of the Galatians learned of the false Apostles , which was , to ioyne works with Christ in the matter of iustification : Rom. 9. 32. Christ became vnto the Iewes a rocke of offence , when as they would be saued by the works of the law . A second sort that build vpon the sands , are the common Protestants : by whome I meane such as beare the name of Christians , and yet rest themselues contented and satisfied with their ciuill liues ; thinking , that because they abstaine from outward euill and grosse sinnes , and doe no man wrong , therefore God will hold them excused : whereupon they professe religion more for obedience to the lawes of men , then for conscience to God. But this will not serue the turne , these men though they professe Christ outwardly , yet in deede they denie him ▪ for by their course ( though it may be they thinke not so ) they will needes become Sauiours , and so Christs vnto themselues : which thing they doe , when as they stay themselues on their owne ciuill life . The Scribes and Pharisies for outward actions were very godly , and many of them liued vnblameably : but yet Christ saith to his Disciples , Math. 5. 20. Except your righteousnes exceede the righteousnes of the Scribes and Pharisies , ye cannot enter into the kingdome of heauen . 1. Cor. 4. 4. I know nothing by my selfe ( saith Paul ) and yet I am not thereby iustified : this was a notable thing , for a man to walke so vprightly in his calling , that his conscience could not accuse him of any offence against God or man , and yet this is nothing in the matter of Iustification , because euery man therein must answer to God. The third sort of those that build vpon the sand , is the Protestant that is more forward in religion then the former : I meane such as doe heare the word and receiue it with ioy , bringing forth some good fruit thereof . It had beene hard , I must confesse , to haue called such men foolish builders , vnles Iesus Christ had reuealed them to be such : and yet that these doe build on the sand , it is plaine in the parable of the seede that fell on stonie ground , Luke 8. 13. whereby are resembled such men as heare Gods word , and receiue it with ioy , and bring forth some fruit , but yet in the time of temptation doe fal away : for though they professed Christ , yet they were not founded on him , they wanted sound humilitie and true faith , which want in the time of peace they could not espie . Uses . I. Seeing that men which heare and receiue the word of God with ioy , may build on a fandie foundation , we must pray to God for this one blessing , that he would write his word in our hearts by the finger of his spirit , as he writ the law on the tables of stone in Mount Sina : for our hearts are deceitfull , and will counterfeit grace till the time of triall come : now God hath promised this blessing to his Church in the new Testament , and therefore we must pray for it , that hauing his law written in our hearts , we may be the doers of it . II. This must mooue vs to looke vnto the deceitfulnes of our hearts : for faire shewes will not serue the turne in time of triall ; and our hearts be deceitfull aboue all things : for when a man shall receiue the word with ioy , and bring forth some fruit thereof , how should he not thinke himselfe to be in a good case ? and yet in time of triall this will disappoint him and deceiue him . Wherefore we must looke that in our profession we carie a true heart vnto God , and to our selues : and for this cause must see that we be throughly humbled in our selues for our sinnes , that we may make God and his feare to be our chiefe treasure ; for which cause we must remember that we are not our owne , but Gods ; and so must not haue the disposing of our selues , but subiect our selues wholly to his will in all things : and if thus we make him our treasure , we shall be sure to make him our rocke also . III. We must not content our selues only to know Christ to be our Sauiour , and to imbrace religion in profession : but we must labour further to feele in our selues the power of Christs death to mortifie sinn in vs , and the vertue of his resurrection , to raise and build vs vp againe in newnes of life , learning to know Christ vnto our selues by experience in our selues : for knowledge in the braine will not saue the soule : but he that is truly founded on Christ , feeles the benefits of his death and resurrection in some measure in himselfe . IV. Point . The effect and fruit of bad hearing ; that is , fearefull ruine and destruction , resembled by the issue of building on the sands : v. 27. The raine fell , the floods came , &c. Where two things are to be noted ; I. the cause of this fearefull ruine , the falling of the raine , and beating of the floods and windes : II. the qualitie of this ruine ; it is great and fearefull , The house fell , and the fall thereof was great . For the first : Floods , and winde , and raine , doe here betoken trialls and temptations , which are here said to befal the professors of the name of Christ. Whence we learne , that euery one that doth heare the word of God , and professe true religion , must looke for a day of temptation and triall . It is Gods will that whosoeuer taketh vpō him the profession of his name , should be tried what he is . Thus he permitted Adam presently after his creation to be tempted and tried , the smart whereof we all feele vnto this day : and God gaue Abraham a commandement of triall to kill his onely sonne , Gen. 22. 1 , 2. Soe he left Hezekias to himselfe to trie him , and to know all that was in his heart , 2. Chr. 32. 31. And Iohn Baptist saith of Christ , that he hath his fanne in his hand , to sift and trie the good corne from chaffe , Matth. 3. 12. and Luk. 22. 31. the deuill sought to winnow the disciples as wheate . And S. Peter makes it a thing requisite , that the faith of Gods seruants should be tried by afflictions , as gold is tried in the fire , 1. Pet. 1. 7. Vse . We now haue by Gods mercie true religion among vs , and are freed from the bondage of the Turke , Iewe , and Papist : we must therefore stand fast in our profession , and not suffer our selues to be depriued of true religion : for times will come when we must be tried : and therefore in this happie time of peace and truth , which is to vs the day of grace and mercie , we must labour seriously to haue our hearts indued with some good measure of lasting grace , as of faith , hope , and loue , which as good gold may abide the triall of afflictions ; otherwise we shall not stand : for all painted shewes of grace in time of triall will vanish away like drosse and stubble before the fire . The second point in this effect , is the qualitie of this ruine and fall , it is great and fearefull ; It fell , and the fall thereof was great . The thing resembled hereby is most fearefull , to wit , that such professors of religion as in the daies of peace did not ioyne practise with their profession , shall fall away in the time of triall , and come to most fearefull perdition : this is the principall point that Christ here aimes at , whereby he intends to terrifie men from dissembled profession . And the consideration of it must worke effectually in our hearts , for we by Gods mercie and blessing haue had the light of the Gospel for many yeares together in such measure as neuer was in this land before : and yet , though all of vs be hearers , where is our obedience ? alas , some among vs grow to be flat and peremptorie Atheists , denying God and Christ Iesus ; others and the most , vnder the name of religion , root their hearts in the world , some in profits , and some in pleasures , and none of these almost regard religion : others professe religion , and yet liue in grosse sinnes , as swearing , drunkennesse , vncleannesse , &c. making no conscience of grosse impietie in their liues : so that if we looke into the generall state of our people , we shall see that religion is professed , but not obeied : nay , obedience is counted precisenesse , and so reproached : but we must know that in the ende this prophaning of religion will soone turne all Gods blessings temporall and spirituall , into fearefull curses both of bodie and soule . If euer any thing bring ruine vpon vs , it will be the contempt of Gods word professed : and therefore let vs in the feare of God endeauour our selues not onely to know and heare the word of God , but to turne vnto God from all sinne , and especially in regard of this sinne of disobedience to the word of God. Lastly , Christ notes the qualitie of this fall to be exceeding great , to shew vnto vs the great daunger of hypocrisie : for there is great difference betweene these three sorts of men : a sinner that makes no profession of religion , an hypocrite that makes a great shew of pietie in profession , and a true beleeuer whose life and conuersation is answerable to his profession . For a true professor may fall into sinne very fearefully , as Peter and Dauid did , and yet recouer againe . Also he that is a most notorious sinner , as Manasses was , may be conuerted and repent . But when a professor that is an hypocrite in religion is tried , he falls quite from Christ , and makes apostacie from his profession ; and in this regard his fall is called great . And therefore seeing professors may thus fearefully fall away ; let vs in the feare of God labour in some truth of heart to yeild obedience to that we heare . vers . 28. And it came to passe when Iesus had ended these words , the people were astonied at his doctrine . 29. For he taught as one hauing authoritie , and not as the Scribes . These two verses containe the issue and euent of this Sermon of our Sauiour Christ in his hearers . And in them we may obserue two points : first , the good fruit that came of this sermon , v. 28. secondly , the cause & reason thereof , v. 29. The fruit was the astonishing of the people : which S. Matthew sets out by three circumstances : I. of the time , when it appeared , to wit , after the Sermon was ended : II. of the persons in whom it was wrought , the people , that is , the multitude : III. of the matter whereat they were astonished , namely , at the doctrine of Christ. Touching this Astonishing of the people , in it many things are to be obserued : I. That though the person of our Sauiour . Christ were lowly and base , yet his doctrine in preaching was of that force in the minds of his hearers , for it did amase and astonish them . This caused the officers that were sent to take him to returne without him , alleadging the maiestie of his doctrine for the reason of their fact , Neuer man spake as ▪ this man did ▪ Ioh. 7. 46. and when the gouernours came with a band of men to apprehend him , so soone as he did but tell them he was the Christ , they went backward , and fell to the ground , Ioh. 18. 6. This sheweth vnto vs , that the voice and sentence of Christ giuen at the last day of iudgement will be most fearefull and terrible . For if his wordes were thus powerfull in his base estate of humilitie , what force will they then haue , when he shall come in glorie and maiestie in the cloudes , accompanied with thousands of Angels , when as his sight shall be so terrible , that men shall call to the mountaines to fall vpon them , and to the rockes to grind them in pieces , if it were possible ? well , let the consideration hereof mooue vs to be obedient to his voice in the ministerie of his word ; otherwise , will we nill we , we shall one day be subiect to that fearefull voice of condemnation , Goe ye cursed into euerlasting fire . II. Doctrine . This astonishment of the people argues some feare and reuerence in them towards Christ , which is some commendation vnto them : and yet it prooues not the truth and soundnes of their faith and conuersion ( though no doubt many that heard him were hereby conuerted : ) for a man may be amased at Christs doctrine , and yet not be conue●●ed thereby . Luk. 4. 22. the people of Capernaum did maruelously affect the Doctrine of our Sauiour Christ admiring at it , and yet they beleeued not in him , but tooke exceptions against him , because he was so●●●to Ioseph the carpenter . Pharaoh , Saul , and Ahab , when they were reprooued by Moses , Samuel , and Eliah , they were oft-times much amased and confounded in themselues : and yet they did neuer truely turne from their sinnes : And in this place , I take it , this astonishment of the people is recorded , rather for the commendation of Christs ministerie , then to note out the faith and conuersion of the people . This we are to obserue for speciall cause : for it is the ordinarie maner of the most of our hearers to marke more or lesse what is spokē , to approoue the doctrine , and to speake well of the minister , which be good things in their kind : but yet this is not enough : we must further labour to receiue the word by faith , to repent of our sinnes , and to conforme our hearts and liues vnto the word : Luk. 11. 27. when a woman , through admiration at Christs doctrine , pronounced her blessed that bare him , and the paps that gaue him sucke : Christ tooke occasion thence to giue vnto her , and to the rest of the hearers this lesson : nay , rather blessed are they that heare the word of God , and doe it . Act. 2. 37. at the first sermon of Peter after the giuing of the holy Ghost , the people were greatly amased at his doctrine , and being pricked in conscience , cried , Men and br●thren , what shall we doe ? now Peter suffers them not to stand still in this astonishment , but labours further to bring them to true faith and repentance , and to haue the same by baptisme confirmed vnto them , saying , Amend your liues , and be baptized , v. 38. And so dealt Paul with the Iayler that would haue killed himselfe vpon the sudden sight of the prison doore beeing open ; for after he was truly humbled he brought him to beleeue . It may be here demanded , why our Sauiour Christ at this Sermon did no more to the most of his hearers , but caused them to wonder , when as the Apostles conuerted many thousands at some one Sermon ; and after brought the whole bodie of the Gentiles to the faith . Ans. No doubt he was able to haue conuerted them all , and we may perswade our selues here were many conuerted though it be not recorded , and though indeede the most were onely astonished . But this came so to passe that his promise made to his Disciples might be verified , Ioh. 14. 12. which was , that they should doe greater workes then Christ did ; whereof this questionlesse was one , to conuert moe in their ministerie then Christ did . And the causes hereof were two : I. that our Sauiour Christ might shew himselfe willing to vndergoe that base estate of a seruant wherein he was borne and continued till his exaltation ; therefore he was content to restraine the power of his Godhead euen from his ministerie , vntill he were exalted into glorie : II. that he might make it manifest in his Apostles times , that beeing ascended he did not onely sit at the right hand of his father , that is , rule as a king ouer all in his princely office ; but also that he did indeede gouerne his Church by his word and spirit : and this reason Christ addeth , Ioh. 14. v. 12. to prooue that his Disciples should doe greater workes then he did , because he went vnto his father , there to rule and gouerne his Church . It may yet further be asked , why Christ did not conuert them all , seeing he was able beeing true and very God ? Ans. No doubt ( as hath beene said ) many were here conuerted , yet not all , because Christ was now the minister of circumcision , ( as the Apostle speaketh ) that is , though in regard of his person he were the Prophet of the whole Catholike Church : yet at this time in this action he was preacher onely to the Church of the Iewes : in which regard he performed this dutie as man onely , and so could doe no more but deliuer his fathers will vnto them , and shew himselfe willing to conuert them . And in this manner he speakes vnto Ierusalem , Matth. 23. 37. O Ierusalem , Ierusalem , — how often would I haue gathered thy children , as a henne gathereth her chickens , I would , but ye would not : that is , as the minister of circumcision in mine owne person , and as God in the ministerie of my Prophets . Thus much of the astonishment it selfe . Now follow the circumstances whereby it is amplified and set out , and they are three . The first circumstance is the time when they were astonished , namely , when the sermon was ended . No doubt they were amased in the time of his deliuerie : but yet they were silent all that while and shewed no signes of their affection till the sermon was ended . And this good order ought to be obserued of all Gods people in the publike ministerie of the word . In the bulding of the materiall temple , there was no noise or knocking heard so much as of an hammer : whereby was signified that in the assemblies of the Saints where Gods spirituall temple is bulding , there should be the like heauenly order obserued ; men should heare with quitetnes and silence , and shew their affection● afterward . Secondly , we are here taught to labour not onely to be affected in the Act of hearing while the doctrine is deliuered , but to treasure it vp in our hearts , that we may afterward be affected with it as this multitude was . The second circumstance here noted , is the persons who were thus astonied : to wit , the people or the multitude ▪ for after the sermon was ended they gathered themselues into companies , and make knowne one to another the affections of their hearts toward Christs doctrine . Hence we may gather , that our Sauiour Christ deliuered his dostrine plainely ▪ vnto the conscience of the meanest , and to the capacitie of the simplest ; els they could not thereby haue beene brought to wonder . And this is a president for all Ministers to follow in the dispensation of the word : so did Paul , 2. Cor. 4. 2. 3. in such plainenesse deliuer the word of God , that if it were hid , he saith , it was hid to them which perish . The third circumstance , is the obiect of their astonishment ; that is , his doctrine : They were astonied at his Doctrine . This teacheth vs , that the word of God must be so deliuered , that the Doctrine it selfe may affect the hearers . It is a carnall thing for a man so to preach , as the consideration of his wit , of his memorie , of his eloquence , of his great reading may affect the hearers ▪ many worthy parts ( no doubt ) were in our Sauiour Christ , for which he might well be admired ; and yet in the dispensation of his word , he labours by his doctrine onely to affect his hearers : and so must all they doe that will be followers of Christ. II. Point . Thus much for the fruite of Christs sermon : Now follows the cause thereof , which is Christs authoritie in teaching , v. 29. for hee taught a● on● hauing authoritie , not as the Scribes . This authoritie in Christ● ministerie was caused from three things ; I. From the matter of his sermon . II. From the manner of his deliuerie . III. From the things that accompanied his teaching . I. The matter of his sermon was the incomparable excellencie of heauenly doctrine ; thus much his enemies the Scribes that came to tempt him did confesse , Mar. 12. 14. Master , thou art true , and teachest the way of God truly . And this was long before confirmed by Moses , who deliuered the ▪ promise of Christ vnto the people , into whose mouth God would put his word , Deut. 18. 18. and Ioh. 7. 16. Christ confesseth , that his doctrine was not his owne , but his fathers that sent him . II. The manner of his teaching was heauenly : and this shewed it selfe in sundrie things ▪ for , I. Christ taught in his owne name as a Lord of his doctrine , and not as a messenger or interpreter thereof , as the Prophets were : II. His speach and deliuerie was with speciall grace : Luk. 4. v. 22. The people wondred at the gratious words that proceeded out of his mouth , wherein he expressed his humilitie , his meekenes , loue , mercie , and compassion , plainly shewing by his speech that he was indued with all gifts of the spi●●● ▪ aboue measure : in this regard it is said , Isa. 50. 4. God gaue him ( that is , Christ ) the tongue of the learned , to be able to speake a word in due season , for the comfort and appea●ing of a distressed conscience ; which no man but Christ is able to doe . III. As he deliuered the word vocally vnto the outward ●are , so hee was able by the power of his Godhead , to make his hearers giue attendance , and to receiue and beleeue that which he taught . And lastly , his zeale for his fathers glorie , and his earnest desire to bring the soules of men vnto saluation , which were principall ends of his ministery , did also adde grace and authoritie thereto . III. The things that went with his doctrine did also cause authoritie in his ministerie ; and these were two : I. Miracles ; as curing the sicke , and casting out deuils ; which did greatly confirme his doctrine vnto his hearers : Mark. 7. 37. when hee had cured one that was both deafe and dumbe , the people were beyond measure astonished . II. An vnblameable life ; for hee was Iesus Christ the righeous , who performed all things that the law required , fulfilling the will of God in suffering , and suffering in his obedience . Further , note the phrase , in the originall it is said here , Hee was teaching ; that is , it was his vsuall manner and custome , thus to preach with authoritie . Herin Christ is a notable presidēt vnto vs for sundrie duties . First , hereby euerie minister of Gods word is taught to maintaine the credit of his ministrie , and to preserue the same from contempt ; especially in his owne place , and in his owne person : though Christ were here in a meane and base estate , yet he would not suffer his calling to be contemned , but gets grace therevnto . And Paul chargeth Timothie , to see that no man de●pise his youth , 1. Tim , 4. 12. and to Titus he giues the like commandement , Tit. 2. 15. These things speake , and exhort and rebuke with all authoritie . See that no m●● dispi●e thee . Now in the example of Christ , we shall see how this is done ; not by outward pompe and estate , or by earthly meanes : but by truth and soundnesse of doctrine , by zeale for Gods glorie , and for the good of mens soules , and by an vnblameable life . Secondly , hence also Gods ministers ( if they wil be followers of Christ ) must learne not onely to ●each sound and heauenly doctrine , but to obserue therein a diuine and spirituall manner of teaching : 1. Cor. 2. vers . 4. and 13. Paul saith , his preaching was not in humane wisdome , but in the plaine euidence of the spirit ; comparing spirituall things with spirituall things : which is then done , wh● the people may acknowledge the grace of God in the teacher . As it is said of the ignorant man who is rebuked of the Prophets , 1. Cor. 14. 25. Hee falls downe on his face and saith plainely . God is in you indeedr . There is great difference to be made betweene discoursing in Philosophie , which may be done by humane wit , and preaching in diuinitie . Hee that can discourse well in Philosophie , cannot therupon presently preach & dispense the word of God aright ; for preaching is a spirituall dutie , which cannot be performed by naturall gifts only . The Prophet Isay must haue his tongue touched with a cole from Gods altar , before hee could speake and vtter Gods word vnto the people : and Paul the most famous of the Apostles , desireth in all his Epistles , to be praied for , that his mouth might bee opened : whereby he doth signifie , that to deliuer wholesome doctrine in spirituall manner , for the glorie of God , & the good of his people , is a great matter , and cannot by naturall gifts be attained vnto . And indeed this is that teaching which saues the soule , & affects the heart of him that belongs to God ; which is the thing that euery minister of Gods word ought to labour for . Thirdly , seeing Christ in his preaching doth maintaine the authoritie of his ministerie , euery man in his place is taught to maintaine and preserue the dignitie of his profession . We are all of vs by our profession Christians , and by baptisme the sonnes and daughters of God ; now our dutie is to walke worthie this our calling , & to take heed wee bring it not into contempt . It is a most hainous wickednes for any man to bring a slaunder vpon the name and religion of God ; and yet nothing is more frequent in this our age : for men will needs ●e christians in profession , and therefore will receiue the sacraments , which be the highest top sailes of all profession : and yet in their liues they are profane , and liue as they list ; yea , and if others will not ioyne with them in their wickednes , they will not sp●r● to scorne and reuile them . But herein they sinne fearefully , in dishono●●ing their profession ; and though they charge others with hypocrisie , that endeauour in some truth to bee answerable to their profession , yet they themselues practise most grosse hypocrisie , when as they will beare the name of Christians , in profession , and communicate with the Lord his holy ordinances , and yet make no conscience of sinne , but scorne those that doe . Ephes. 4. 1. Paul praied for the Ephesians , that they might walke worthy the vocation whereto they were called : and Titus 2. 7. hee exhorts Titus hereunto , that in all things he should shew himselfe an e●sample of good works , with vncorrupt doctrine , with gra●itie and integritie , &c. Yea verse 10. hee requires seruants to shew such faithfulnesse in their seruice , that they may adorne the doctrine of God. And not as the Scribes For first , they failed in the matter ; they deliuered not the doctrine of God , but the traditions of men , about washings and ●ythings . Secondly , they failed in the maner ; they taught coldly , & without zeale . Thirdly , they failed in the end ; they taught in pride and ambition , seeking themselues , and not Gods glorie . But Christ , as we haue seene , taught farre otherwise : and although he misliked their preaching , both for matter , manner , and end , yet he vouchsafed to heare them , or else how could he haue reprooued these things in thē ? Which shewes that Christ would not separate himselfe from their assemblies , whose doctrine he disliked , with the deliuerie thereof . And therefore no man ought to seuer himselfe from the Church of England , for some wants that be therein : we haue the true doctrine of Christ preached among vs by Gods blessing , and though there be corruptions in manners among vs , yea , and though they could iustly finde fault with our doctrine ; yet so long as we hold Christ , no man ought to seuer himselfe from our Church . And thus much for this Sermon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of the chiefe points and questions handled in this Commentarie : the figures note the page , the let ters b , the beginning : m , the middle : e , the ende of the page . A ADams fall decreed . 134. m Adoption , how knowne . 430. m. sixe notes of Adoption out of the Lords praier . 324. m Adulterie described . 110. m. the greatnes of this sinne . 111. m occasions of it forbidden . 113. e Affliction , how to honour God therin . 262. b. 248. m. how to liue therein . 480. m. comforts to the afflicted . 12. e. 13. b. 438. m. 454. m Alchemists confuted . 382. m Almes described . 189. b. Almes-giuing handled at large in eight points . 188 , 189. &c. it is iustice . 217. e. and a dutie of the rich . 186. e. what makes our giuing to be Almes . 218. m. mo●●ues to Almes giuing . 194. e. whether the wife may giue Almes without the husbands consent . 188. e Amen , what it signifies . 320. m Anabaptists confuted . 460. b Angels , how they doe Gods will. 280. m. our imitation of them . ibid . & 282. m. how we are to honour them . 283. c Anger aduised is lawfull . 94. b. notes of it . ibid. rash Anger a degree of murther . 91. b Antiquitie , no certen note of truth . 89. e Apparell , wherefore ordained . 376. m. practises of inordinate care for Apparell . 38● . e Apocrypha bookes not canonicall . 463. m Apostacie : siue degrees of it . 365. m Armour of a Christian. 308. e Assault : what a man may doe being vnlawfully assaulted . 182. b Asseueration in common talke vnlawfull . 171. m Astonishment by the ministerie of the word , no signe of conuersion . 546. e Atheisme abounding . 368. m Authoritie of Christ and the Apostles , whether equall . 473. e B BAnishment , a comfort therein . 19. b Bargaining , how to deale therein . 461. e Beggers , cause of many beggers . 223. m. lustie beggers must not be ordinarily releeued . 191. m 192. e. 193 Blessings temporal how they becom ours . 287. e Boldnes in prayer , how gottē . 255. b Bookes diuine , Ecclesiasticall , and humane . 471. e. 472 Bountifulnes of God. 403. b. duties from thence . 403. m Bread , what it signifies . 285. b Bruit creatures more obedient then man. 378. e Builders on the rocke . 538. b. on the sand . 542. m C CAlling each one ought to haue a lawfull calling . 28. our Callings should be the instruments of mercie . 27. b. the duties of lawfull Callings be good workes . 63. b Care twofold . 372. e. 404. m. the Christian mans care . 394. m. 289. e. the practise of moderate care . 373. b. distrustfull care with effects and signes thereof . 373. e. 404. e. 391. b. reasons against it . 1. frō the creation . 376. 2. from Gods prouidence . 377. m. 3. from the vanitie of it ▪ 380. m. 4. from Gods prouidence . 384. b. 5. it is heathenish . 392. b. 6. God careth for vs. 393. m. 7. from the burden of it . 405. m Censurers commonly the vilest persons . 424. m Ceremonies , whē abrogated . 103. m Chalenging the field vnlawfull . 181. m Charmes condēned . ●99 . b. 315. m Chastitie , how it is preserued . 117. b Children of God , their happy estate . 38. e. true note of Gods child . 205. e Children of wrath . 173. m Christs righteousnesse . 86. e. how Christ fulfilled the law . 71. m Church of God may be hid . 56. e. how God taught his Church before Scripture was written . 465. m. Gods Church must be vnder the crosse . 41. m. why the world hateth it . 42. m. Church an incompetent Iudge . 471. m. a sure note of the true Church . 136. b. our Church defended against the Brownists . 136 , 137. 168. b. 505. b Ciuill honestie insufficient to saue any . 85. e. 210. m. 479. e Comfort from God 4. waies . 13. e Comforts in sundrie temptations . 21. b. 371. e Commandements briefly handled . 484 , 485 , 486. Commandements negatiue binde more then the affirmatiue . 187. e. mans conceit of keeping the Commandements . 90. m. third Commandement restored . 149. m. sixt Commandement restored and expounded . 89 , 90. &c. our examination by it . 96. ● . the 7. Commandement restored and expounded . 110. b. &c. our examination by it . 116. b. the generall commandement of lou● restored and expounded ▪ 199. ● . &c. Communication : a rule for it . 170. e. Inuocation of God therein vnlawfull . 171. b Communicants dutie . 102. m. we may communicate with the wicked . 140. m Communitie of all things not required of God. 195. m Conscience , how to keepe good conscience . 313. e. 462. m Cōsent to sinners two waies . 121. m Contentions beseeme not Christians . 183. b Contentation : grounds thereof . 248. m. 272. e. 285. e. 286. 385. e. 393. e. motiues to contentation . 345. b Conuersion described . 397. m. why Christ conuerted so few . 547. e Correction , or reproofe handled in foure points . 431. b Couetousnes , the maine cause therof . 356. m. practises of Couetousnes forbidden . 343. m. 345. m. disswasiues from Couetousnesse . 285. m Creatures insensible , made our teachers . 384. m D DAmnation , of the nūber that shall be damned . 519. m Death : preparation thereto . 273. e remedie against the feare of it . 14. m. the second death . 531. e. how Christ suffered it . 532. b Debt , why sinne is called a debt . 293. e. how we become debters to our neighbour . 298. e Decree of God depends not on foreseene works . 528. b Defamation ; a maine cause thereof . 416. m Delight ; whether we may vse the creatures for delight . 286. e Desertiō , how God vseth it towards his children . 450. e Despaire , comfort against despaire . 22. b. 296. e Deuill ; why called that euill one . 127. e. he is alwaies about vs , though vnseene . 172. m Difference of people before Christs death . 245. e Dispensation against Gods law by Papists . 75. m Diuorce onely for Adulterie . 145. m. 146 Doctrine corrupt breeds bad manners . 200. e Dogges and swine who ? 439. b. decliners thereto among vs. 440. e E ENchanters can not turne one creature into an other . 382. b Enemie described . 201. e. to loue an enemie what it is . ibid. Popish doctrine thereof . 240. m Enemies must no● be wronged . 204. e. kinde vsage towardes an enemie . 212. m Equammity in our dealings . 107. m Estate : mans outward estate determined of God. 381. m A daungerous conceit of a mans owne good Estate . 520. m Euill , what it signifies . 309. e. a note of an euill man. 456. ● . whether an euill man may doe a good worke . 457. m Examples of the godly , when they become rules . 328. e. the force of bad Examples . 122. m Excommunication is Gods ordinance . 443. e. the ende of it . 444. b. who must execute it . ibid. how farre it reacheth . ibid. wrongfull Excommunication no curse . 44. m. Expounding of Scripture : rules thereof . 118. m. 155. ● . 221. e. 247. b. fraudulent Expounding of Scripture . 111. b F FAlling from grace . 305 , 306 Fast : a religious fast handled in sixe points . 328. &c. popish Fasting shewed abominable . 334. e. the necessitie of Fasting . 335. m. motiues thereto . ib. e. whether Fasting be a part of Gods worship . 340. m. whether it merit . 341. b Faith only iustifieth . 135. m. it doth not alwaies minister present cōfort . 14. m. true Faith cannot be lost . 539. m. tryalls of true Faith. 125. e. 390. b. 516. b. degrees of true Faith. 388. m. it comprehends three things . 515. m. it apprehends Gods promises . 389. m. howe to keepe faith . 313. b. Father : this title handled . 252. e. how it belongs to the first person . 253. b. Fatherhood in God equall to all beleeuers . 257. e Faults : corrupt prying into other mens faults . 420. e Feare of God , grounds of it . 165. ● . 166. e. remedie against the feare of the deuill . ibid. remedie against carnall feare . 248. e Feeling , not necessarie in the case of grace . 480. b Fighting vnlawfull . 181. m Flight in persecution , when lawfull . 43. b Foode how it is sanctified . 290. b Forgiuenesse of sinne described . 294 b. how man forgiues . 298. b. how farre we are bound to forgiue . ibid. m. rules of forgiuing . 327. b G GEhenna . 92. m Gesture in preaching . 4 ▪ e. despiteful gesture , a degree of murther . 94. e Getting ill , condemned . 288. e Gifts of the spirit of two sortes . 457. e Glorie : motiues to glorifie God. 265. b God : how to conceiue of God. 163. m. how he may be seene . 31. ● . Gods name what it signifies . 260. e. of sanctifying it . 261. m. &c. whereto Gods titles serue . 206. m Gods omnipresence . 165. m. power . 3●8 . b Good , what makes a man good . 210. b Goods temporall distinguished . 189. e. how to glorifie God therewith . 290. e Gospel described . 69. e ▪ how it differs from the law . ibid. how it restraines our naturall desires . 487. b Grace , how to get it . 459. m. whether by the good vse of naturall gifts . 460. b. whether true grace may be lost . 306. b. 465. m. comfort to the weak in grace . 459. ● Grudges in heart forbidden . 205. b Guile of spirit what it is , and when it preuailes . 226. e. & 227 H HAire of the head , how abused . 169. e Happinesse : how to know our happinesse before God. 23. b. it is accompanied with the crosse . 7. b. worldlings erre in iudging of it . 11. b Hatred of our brethren is in vs naturally . 423. b. of hating an enemie . 202. e. 205. b Heare : Gods readinesse to heare . 453. e. how God heares the wicked . ib. b Hearers of Gods word : dutie of good hearers . 535. e. all hearers bound to obedience . 540. e. obedient hearing is true wisdome . 536. e. bad hearers . 540. m Heart largely taken . 353. b. how to know the state of the heart . ib. m heart purified two waies . 29. e. it must not bee parted from God. 371. b. who haue hollow hearts towards God. 79. e Heathen : their insight into religion 239. e. their cōceits of God. 244 Heauen : how it is Gods throne . 162 ● . how the third heauen was exempted from corruption . 352. e. how to know our title to it . 353. Heretikes , the abundance of them in the primitiue Church . 492. e Herodians . 84. e Hoarding of corne . 96. m Honour two-fold , religious & ciuil 261. m. Humanitie described . 37. b Humilitie . 36. e. daily humiliation . 296. m. a ground of it towards God. 166. ● Hypocrite , what it signifies . 222. b. kinds . 512. e. properties . 222. m. 426. b. 428. e. danger ▪ 545. what gifts an hypocrite may haue . 513 I IDolatrie of the heart . 425. e Ignorant persons their excuse is remooued . 162. m. 474. m. mans naturall ignoranc● of God. 360 Illumination two-fold . 349 ▪ m. illumination of the Gospel may be lost . 365. b Images of God abhominable . ●39 Imputed righteousnesse defended against the Papists . 86. e. 87 Itching humors in matters of faith 493. m Iuda●s●e a false religion . 481. b Iudgement of others twofold . 440. m. foure kinds of lawfull Iudgement . 407. e. Iudges of others should be vnreprooueable . 424. b. rash Iudgement ▪ described . 408. ● . the practise of it ▪ 409. m. reasons against it . 412 ▪ m ▪ 415. m. 420. b. remedie of rash Iudgement . 425. m. how to Iudge rightly of others . 414. m. 423. b ▪ how to Iudge our selues for sin . 427. ● . a right Iudge in matters of faith . 471. b. what makes à man iust . 210. b Iustification consists not in remission of sinnes onely . 294. b K KIlling forbidden , and the kinds of it . 97 , 98. when it is lawfull to kill . 98. b Kingdome of God described . 316. m. 394. m. it is two-fold , general and speciall . 267. m. 394. c Kingdom of heauen . 10. b. it is twofold . 79. m. how Gods kingdome comes . 269. m. proofes of Gods soueraigne kingdom . 316. c. hinderances to Gods kingdom . 270. furtherances . 271. m. 272. b. all are out of Gods kingdome naturally . 396. b. our dutie to get in . ib. m. Knowledge , triall of our knowledge . 125. b. Gods knowing of some to be his . 525. m. the fruite of this knowledge in them . 529. b L LAw in generall described . 68. c the parts of it , Ceremoniall , Iudiciall , Morall . 69. b. the Law is perpetual . 74. m. no creature can dispense with it . 75. m. integritie of the Law. 76. c. how the Law restraines our naturall desires . 484. b. priuiledge of Gods Law aboue mans . 101. b. 144. c. Laws of toleration . 142. b League betweene people two-folde . 36. m Lending handled at large . 196 , 197 , 198. how it becomes a work● of mercie . 187. m Life eternall described . 476. b. a Christian life lead by faith . 477. 478. a patterne of a godly life . 279. m. 324. b. rules for it . 359. b. 405. b. temporall life hath his certaine period . 381. c. miserie of mans life . 406. m. how Christ esteemes a godly life . 534. b Light twofold . 54. b. all Christians should be lights . 57. m Logycke approoued . 200. c Long-suffering . 36. c Looking to lust , or idle looking . 112 c. how to looke to Gods glorie . 119. c Losses : a ground of patience in losses . 402. c Loue described . 201. c. examples of loue in practise . 202. m. a rule of louing our neighbour . 211. m. brotherly loue wanting . 421. m. how to get loue . 462. m. Lust in heart is sinne . 114. c. it is two-fold . 115. m. motiues to subdue it . 116. m Luthers conuersion . 77. m M MAgistracie approoued . 109. c. 176. c. Magistrates dutie in keeping the Law. 78. b Man-slaughter is murther . 98. m Mariage after diuorce for adulterie . 146. c Masters of families dutie . 273. c. 465. c Meditation on Gods creatures . 161. c Meekenesse described . 15. b. and handled by the fruits & ground thereof . ib. & 16. b. motiues to meekenesse . 16. c Mercie described . 24. b. duties of mercie . ib. c. a mercifull man described . 25. b. motiues to mercie . 25. ● . 380. b. rules for the exercise of mercie . 26. m Merit of workes confuted . 28. m. 45. m. 225. b. 286. m. 382. m Minde : how corrupted by Adams fall . 360. m Ministers office two-fold . 58. b. 82. m. the end thereof . 67. c. his dutie in preaching . 47. m. 441. c. he must preserue the puritie of the word . 438. c. and the credit of his ministerie . 550. m. the ministers peculiar sinne . 49. c. foure kindes of vnsauourie ministers . 50. b. their dangerous estate . 51. b. whether ministers making apostacie from the truth , may bee receiued into the Ministerie . 52. c. how ministers are lights , & their dutie thereupon . 54. b. their conuersation should bee blamelesse . 56. c. 82. c. a ministers comfort , against his peoples vntowardnes . 83. b. what commends a minister . 507. m. of ministèrs calling . 501. m Ministerie of the wicked may be vsed . 505. c. Christs ministerie full of maiestie , and yet planie . 546. m. causes thereof . 549. m A Miracle described ▪ 522. b. God onely works them . ibid. how man workes a miracle . ibid. Miracles are now ceased . ibid. c. miraculous works no sufficient ground of n●w doctr●●e . 499. b. 524. m Moses writ the first scripture . 464. c Morall law described in 3. points . 69. m. how it differs from the Gospel . 69. c. Popish errour in confounding them . 70. b. wherein they consent . 73. b Murther in three degrees . 91. b N NAme , how to get a good name 416. c Naturall corruption makes vs vnsauourie . 48. c Neighbour taken two waies . 200. b Noah his Arke : of the quantitie of it . 129. b O OAth : two things in an oath . 154. c. the straite bond of an oath . 153. b. a constrained oath binds . ib. m. an oath gotten by errour binds . ibid. m. and indamaging our estate . ib. c. the popes dispensation frō a binding oath . ibid. c. the Pharisies doctrine of oathes . 154. b. indirect oathes , or sivearing by the creatures , forbidden . 159. b. 169. m. minsed oathes forbidden . 156. b Obedience two-fold . 276. c. branches of new obediēce . 517. fruits of it . 539. b. motiues to it . ib ▪ m. hinderances to obedience ▪ 277. m. furtherances . ibid. c. & 278. m. resemblance of our obedience to the angels . 280. c Occasions of sinnes o● offences described . 1●0 . c. kinds of offences . ib. Offences giuen sixe w●●●s . 121. b. the way to auoide them . 12● . c. of offences taken . 127 ▪ foure heades of offences taken . ib. &c. the remedies . ib. Offences should be auoided . 120. m Oppressors : a terrour vnto them . 418. m Original sinne , the greatnesse of it . 509. b Owne : wee may not doe with our owne what we will. 187. b P PArdon of sinne , how God grants it . 293. b. a true signe thereof . 300. c. it must be beleeued particularly . 321. b Parents dutie to their children . 456. b. their prerogatiue for apprehending Gods mercie . 455. c Pastor : how euery Christian is a pastor . 431. c Patience in affliction taught . 76. c 280. b. 487. c Peace in generall described . 34. c. kinds of peace . ib. how to get and keepe true peace . 36. c. 302. b. how to esteeme it . 183. c Peace-makers , who . 34. c. to God-ward . 37. m Peace-breakers , who , and their estate . 38. m People ought to be able to iudge of teachers . 505. m. their dutie to their ministers . 58. m. when a people cease to bee Gods people . 167. m Perfection , legall , and Euangelicall . 213. c. 214. Perfection in parts , and in degrees . 214. c. how Gods childe is perfect . 215. b Periurie described . 149. c. 150. the grieuousnesse of this sinne . 152. m. three kinds of periurie . ib. m. whether sworne members of societies bee periured in breaking their statutes . 151. m. whether he may be put to sweare , that is thought will periure himselfe . 152. m Persecution , and the kinds of it . 40 , 41. of flight in persecution . 446. b Pharisies described . 84. c Pilgrimage going confuted . 258. m Place : difference of place for religious vse abolished . 239. c Pompe : worldly pompe is vanitie . 386. m Poore : what poore are blessed . 8. consolation to the poore . 11. c. duties of the poore in regard of their pouertie . 199. b. how the poore may haue sufficient . 400. b the degrees of pouertie . 190. b. popish voluntarie pouertie confuted . 9. c. 195. c Poperie a false religion . 481. b. corrupted . 504. m. no reconciliation with poperie . 35. m. delight in popish writers dangerous . 495. c. popes Bulls bee Satans instruments . 44. m Praier : the necessitie of it . 231. obiections against it answered . 23● parts of prayer . 230. b. the right manner of praying . 236. m. 254. b. of reuerence in praier . 258. c. 234. m. foure conditions in acceptable praier . 446. c. of a set forme of prayer . 249. c. of publike praier . 253. m. why we pray notwithstanding God knows our wants . 247. m. why God delaies to graunt our praiers . ibid. why God neuer graunts some men their requests . ibid. c. of applying Gods promise in prayer . 256. m. 451. m. a double proppe to our hearts in prayer . 259. c. of praying standing . 230. c. how Papists faile in prayer . 238. c. prayer to Saints vnlawfull . 240. c. prayer cannot merit . 241. m. sundrie abuses in prayer . 242. m. we must pray for others . 256. c. in loue . 257. m. in zeale . 448. b. constantly . 449. c. Lords praier how farre forth prescribed . 249. m. the excellencie of it . 251. c. how it is made a patterne to our praiers . 32● . b Praise : how to praise God. 319. m. the author and ground of true praise . 228. c Preaching in a right manner . 48. c 54. ● . 436. c. 472. c. 550. c. carnall preaching . 27. m. Preachers may be condemned . 52● . c Pride of minde and heart . 218. c. 426. m. the practise of pride . 219. m. why pride must be auoided , and how . 219. m. pride in apparell checked . 386. b Professors of religion that shall be saued . 515. b. professors that shal not be saued . 512. c. the true wisdome of professors . 537. m. the folly of some professors . 541 Prophet : how God calleth Prophets and teachers . 501. m. notes of a true Prophet . ib. b. 502. c. what makes a false prophet . 491. c. societie with false prophets must be auoided . 495. m. why god suffereth false prophets . 497. b. dāger of false prophets . ib. m. the●r pretences . 497. c. fruits & notes of false prophets . 520. m. 503. punishment of false prophets . 510. m. 79. m. of discouering a false prophet . 500. m. what it is to prophesie . 521. m Prosperity a fruit of Gods kingdom . 274. m Prouidence of God rightly conceiued of . 164. m. 165. m. particular prouidence prooued . 169. b. 379. m. preseruing prouidence . 207. b. how to rest on Gods prouidence . 379. m. a rule for prouision of worldly things . 344. m. mans spirituall prouidence . 358 Publicans described . 201. b Purgatory confuted . 105. b. 476. m Pure in heart . 30. how it is gotten . 31. Q QVarelling a note of a badde man. 91. m R RAca . 91. m Raine a common blessing of God. 208. m. ●nseasonable raine is Gods punishment . 209. c. of astrologicall predictions of raine . ibid. m. sorcerers cannot cause raine . 209. m Reconciliation to God. 108. c. of brotherly Reconciliation . 110. m. 301. b Reregeneration , signes of it . 402. m Religion : how to know true religion . 430. e. and a truth in religion . 494. m. it must not be tempered to mens humors . 175. b. naturall mens behauiour in religion . 334. b. 337. b Remission of sinne goeth with repentance . 299. m Repentance : the grounds of it . 516. e. the nature of it . ibid. the practise of it . 300. m. motiues thereto . 76. b. 534. m Repetition in Scriptures implie importance . 118. e Reprobation how we maintaine it . 133. m. God is not cruell to his creatures therein . 526. m. Reproba●es neuer haue true faith . 530. e Reproofe : of the manner of reproouing . 429. b Restorers of true religion ought to be reuerenced . 4●4 . b. of their calling to preach the truth . 501 Restraint of our nature by Gods word . 484 &c. Reuenge twofold . 176. m. desire of reuenge must be auoided . 301. b priuate reuenge vnlawfull . 176. e ▪ reasons against it . 177. e. kinds of priuate reuenge . ib. b. lawfull reuenge handled . 179. m. when reuenge may be sought by the magistrate . 180. m Reuiling forbidden . 95. e. it is a kind of pe●sequution . 43. e Reward , whether it implie merit . 45. m. 221. m Riches a great lord . 368. e. when rich men forsake God. 370. b. how the rich may continue their wealth . 400. e Right to earthly things two-fold . 18. m Righteousnes true , and sauing . 86. m. mans naturall conceit thereof . 85. m gods righteousnes notes Christs obedience . 395. b. how it is made ours . ib. ● Rome no true part of Chr. Church . 81. m. 168. m. separation from Rome no scisme . 496. m Rules of expounding the law . 93. ● . 110. e S SAbbath : of the change of it . 74. e. how trades men may sel thereon . 193. e Sacrifice : what the giuing thereof signified . 103. e Sadduces . 84. e Salt : three properties therof resembling the ministerie . 47. m Salutation must be friendly . 212. m Sanctification of the creature . 291. b. sanctification goeth with iustification . 87. e. a comfort against doubting thereof . ●1 . m Sathans policies against Gods children . 310. m. his malice against the Church . 492. m. he is limited in tempting . 308. m. how to resist him . 312. e Schooles of the Prophets approoued . 5. & 200 Scismatikes differ from false Prophets . 492 Scripture excelleth all other books . 11. b. the certentie of Scripture handled . 466 , 467 , 468. authoritie of Scripture handled . 469. how it giues iudgement . ibid. & 470. how some take offence at Scripture . 127. m. popish distinction of Scripture into inward and outward . 469. m Scribes what they were . 84. m. Sects among the Iewes . 84. e Securitie in sinne . 295. m. 423. m. carnal securitie cōdemned . 488. e. their excuses remooued . 489 Selling how made a worke of mercie . 187. m See : God the secret seer . 228. b Senses : what senses must be the instruments of mercie . 16. m. how to ground our senses . 119. b Separation from our Church vnlawfull . 552. b Seruice : preparation to Gods seruice . 104. m. what it is to serue God. 367. m. the error of the ignorant herein . 368. m Silence in hearing Gods word . 548 Sinnes differ in degree . 422. m. sinne goeth not alone . 224. b. it raigneth not in Gods child ▪ 371. m. maine sinnes in all men naturally ▪ 425. e. most secret sins knowne to Christ. 533. e. purpose of sinning must be auoided . 534. e. how to perceiue the grieuousnes of our sinnes . 426. e. how to reforme our sinne in our selues . 425. m Slacknes in the better sort reprooued . 490. e Speaking of others , how to behaue our selues . 403. m Spirits : whether we may goe into places haunted by euill spirits . 315. e Stewes falsly grounded on lawes of toleration . 142. m Students in diuinitie , their dutie . 537. b. studie of Scripture should be diligent . 77. b Successe : how to leaue it to Gods blessing . 375. m Suffer : how they that suffer deseruedly may be blessed . 43. b. suffering wrong : examples . 180. e. 182. e. it is the state of a Christian to suffer . 185. b Suits in law , how lawful . 36. b. common suits in law vnlawful . 108. m. 183. m Sunne : the benefit of it . 208. b Superiours their dutie . 537. b. a note of euill superiours . 184. e Suspition : of suspecting euill of others . 414. b Swearing how farre forth forbidden , diuers opinions . 155. b. ordinarie swearing forbidden . ib. e & 171. m. pretences for swearing answered . 156. m. times & cases wherein an oath is lawfull . 157. m. the right maner of lawfull swearing . 158. m. swearing by faith , troath , &c. vnlawfull . 161. m T TEacher : properties of a badde teacher . 175. e. 200. b Temporall blessings : how they must be sought . 399. m. how rightly vsed . 292. their dependance on Gods kingdome . 400. e Temptation : kinds thereof . 303. m. degrees therein . 304. b. it is the state of Gods children . 302. m. whether euery temptation come from Satan . 171. e. how God leades into temptation . 305. m. helps against temptation . 306. e Testament : how to know the bookes of the old testament . 72. e. 463. in . new testament is diuine scripture . 464. e Thankesgiuing should be frequent with Gods children . 266. m. 319 Toleration of false religion vnlawfull . 469. b Tongue : abuses thereof . 95. m Traditions vnwritten . 473. m Treasure heauenly : what it is . 347. 348. how we lay it vp . 347. m. 349 Trees : how some become euill . 508 Trust in God : a notable ground thereof . 318. e Turcisme a false religion . 481. b Tyrant : priuate men may not kill a tyrant . 182. m V VAnitie of the creatures . 346 Ueniall sinnes what they are with Papists . 93. b. how the father 's called some sinnes veniall . 42● Uniuersall grace confuted . 244. m. 246. m. 392. m. 459. e. 482. e Vnmerciful men : their number and miserie . 25 ▪ m Unregenerate : their estate . 508. e U●w of Baptisme ▪ the breaking of it is a great sinne . 151. e V●●ri● condemned . 198. b W Warre : whether lawfull to Christians . 35. e Watchfulnes against sinne . 303. b Way of life . 477. b. how to walke in it . 483. m. way to destruction with the paths thereof . 480. e Wealth : erronious seeking of it . 18. m. 401. b. three things alowed about wealth . 343. b. of lawfull seeking & treasuring vp wealth . 243. m. 344 Wicked are vsurper● of temporall blessings . 401. m. charitie in iudging of them . 168. m Will : Gods will absolute , and reuealed , handled . 275. b. speciall brāches of Gods reuealed will. 276. m. wherein the doing of Gods will standeth . 515. m. how to become chearefull doers thereof . 518. b Wisdome : true heauenly wisdome . 356. e. 358. b. how it is gotten . ibid. e. the actions of it . 357. b. how to season naturall wisdome . 359. m. the common errour in iudging men wise . 541. e Witches : rash iudgement concerning witches . 411. m Word of God : how God is sanctified in it . 262. b. how to vnderstand it . 430. b. Gods word an holy thing . 435. m. how we should esteeme it . 438. b. we must preserue the puritie of it . 500. b Workes : a good worke described . 58. e. how to doe good workes . 225. m. workes not commanded are no good workes . 59. b. the person that must doe a good worke . 60. m. a double faith required therein . 61. b. the ende and vse of good workes . 61. e. & 65. m. 66. two sorts of good works . 62. e. extent of good works . 63. b. necessitie of good workes . 63. e. how farre necessarie to saluation . 64. b. how farre good ▪ 64. m. not perfectly . ibid. e good workes follow iustification . 509. e Workes of God must be considered . 377. e Worldlings want faith . 292. m. they are as Pagans . 392. m Worship : degrees of duties therein . 102. e. directions concerning Gods worship . 338. e. no difference of place for Gods worship . 166. b. 258. m. to worship God in images abominable . 258. m Wrong doing the propertie of an euill man. 178. e. 183. e. a diswasion from it . 461. m. our dutie when we are wronged . 186. m. 461. e. priuate wrongs must be forgiuen . 326. e The ende of the first Table . A Table of places of Scripture , which are either expounded , vindicated , or whereout some speciall doctrine or dutie is obserued . Genesis . Chap. Vers. Page . 1 11 385. 387   31 508 2 7 387 3 17 , 18 508   19 343 4 6 94. 433 5 24 166 6 2 246 11 6 414 13 9 108 15 1 348 17 1 32. 166 18 21 414   27 275   32 38 20 11 166 21 23 158 22 1 , 2 544   8 373 28 20 , 21 292. 403 31 53 169 32 10 403 33 3 167 34 1 , 2 113 42 16 160 Exodus . Chap. Vers. Page . 3 7 , 8 26 9 27 513 13 2 221 14 15 240 16 18 , 19 289 21 24 174 22 2 182 32 19. 27 , 28 15. 152 33 11 32 Leuiticus . Chap. Vers. Page . 7 16 59 10 1 , 2 53. 265 16 29 329 19 12 149 24 14 496 25 35 191 26 23 , 25 38 Numbers . Chap. Vers. Page . 6 22 , 23 249 12 3 15 21 14 465 25 7 , 8 , 9. 179 26 21 , 24 209 35 31 98 Deuteronomie . Chap. Vers. Page . 4 6 536   7 454   15 , 16 239 5 11 149 6 13 160 7 2 203   7 , 8 246 9 18 , 19 233 11 14 208 12 8 , 11 362 13 1 , 2 498 15 8 217   9 16 17 16 , 17 404   18 , 19 78 18 18 549 24 1 142 25 7 , 8 , 9 65 27 26 75 29 19 , ●0 . 300. 489 Ioshua . Chap. Vers. Page . 3 19 153 5 2 221 10 13 465 Iudges . Chap. Vers. Page . 6 45 49 16 29 , 30 488 I. Samuel . Chap. Vers. Page . 1 15 237 2 25 104   34 53 3 18 391 7 6 339 15 9 24   23 540 22 9 373 23 34 373 25 12 , 32 151   22 153   23 , 24 166   36 , 37 434 26 10 18● 31 13 332 II. Samuel . Chap. Vers. Page . 1 9 , 16 198 7 27 , 28 , 29 452 10 3 410 , 42● 11 2 , 3 113 12 11 418   13 326 14 24 213 16 10 417   23 360 21 17 57 I. Kings . Chap. Vers. Page . 3 13 386 , 403 10 8 112 15 34 67 18 40 59   42 232 19 12 56 20 41 24 21 9 , 10 , 13 156   27 513   28 244   29 453 22 6   II. Kings . Chap. Vers. Page . 1 8 497 2 4 160 3 14 121 , 212 6 5 157   14 , 19 , 21 20●   31 155 10 16 514 19 1 156 23 25 281 II. Chronicles . Chap. Vers. Page . 15 17 214 17 6 215 19 2 36 32 31 544 33 13 13 , 429 34 32 496 35 26 457 Ezr● . Chap. Vers. Page . 7 1 , 5 , 7 84 Nehemias . Chap. Vers. Page . 1 3 , 4 26 8 1 , 2 84   10 189 10 1 , 22 340 Iob. Chap. Vers. Page . 1 5 131 8 9 , 10 , 11 409   12 308 10 8 376 13 15 391 , 478 14 1 406   5 382 19 26 , 27 23 31 1 113   16 109 32 20 5 Psalmes . Chap. Vers. Page . 1 6 247. 525 4 6 357 11 4 164 15 1 398   4 1●5 16 5 , 6 348 20 1 260 21 3 403 22 8 289 23 4 393 24 4 29 25 9 4●9 . 511 32 2 226 33 1 266 34 13 417 37 5 374   11 16   25 196 38 12 , 13 , 14 15 39 9 15. 391 43 1 182 50 12 207 51 1 , 2 427   12 282 52 7 345 55 22 374 62 1 452 66 18 236 73 13 , 17 140 75 6 , 7 381 77 7 , 8 , 9. 454 ▪ 478 78 18 , ●7 453   41 447 90 12 126 , 361 91 10 312 92 5 , 6 162 , 378 94 6 , 7 166 103 13 260 , 455 104 16 131 106 30 , 31 59 , 98 109 10 196   6 , 9 203 110 3 268 111 10 358 , 4●9 119 6 281   31 368   36   39 445   45 48●   50 438   60 281   100 429 , 511   136 270   139 16 , 2●0 125 1 365 , 538 127 2 375 , 380 132 1 , 2 , 3 488 139 7 , 8 165   14 161   21 , 22 , 202 143 6 137 Prouerbes . Chap. Vers. Page . 4 23 364   24 , 25. 119 5 15 , 16 191 6 6 373 8 8 77 14 2 368 16 3 374 , 479   4 260 18 23 199 19 6 403   11 107 , 317   17 195 , 351 20 18 420 22 2 381   9 354 2● 22 ib.   〈…〉 195 Ecclesiastes . Chap. Vers. Page . 5 1 243 , 258   17 286 7 7 433   15 377   23 , 24 , 416 8 8 381 9 2 141 , 480   10 109 10 20 417 Canticles . Chap. Vers. Page . 1 7 397 3 1 447   5 160 Isaie . Chap. Vers. Page . 1 2 384   11 , 12 101 2 3 273 3 11 288 6 6 , 7 551   9 , 10 83 8 10 437   19 449 9 6 252 11 4 17   6 , 7 179 22 12 , 13 , 14 335 ●8 15 1●6   16 292 , 479 30 15 391 31 1 418 38 5 133 42 3 389 46 10 275 49 4 83   15 455 50 1 143   4 549 52 11 266 55 1 20 57 15 8 58 10 25 59 10 50 6● 7 449 66 2 7 , 8 Ieremie . Chap. Vers. Page . 1 10 222 4 2 158   14   6 16 537 , 483 7 10 102   31 92 8 6 423 16 5 , 12 38 17 9 3●3 22 29 384 23 16 , 17 50   24 165 28 1 , 2 499 29 12 , 13 449 32 17 , 19 206 Lamentations . Chap. Vers. Page . 3 27 , 28 , 29 16 Ezekiel . Chap. Vers. Page . 12 27 126 13 10 , 12 50 18 13 273 34 12 , 13 52 46 10 101 47 1 , 11 540 Daniel . Chap. Vers. Page . 3 29 496 4 24 186   30 382   32 267 , 528 6 10 258 9 2 , 3 45●   4 20● 10 3 332 Hose● . Chap. Vers. Page . 1 9 35 2 6 482 4 16 53 11 ● 24 Ioel. Chap. Vers. Page . 1 13 , 14 ▪ 332 2 12 339 Amo● Chap. Vers. Page . 4 7 209 9 10 126 Obadiah . Chap. Vers. Page .   21 347 Ionah . Chap. Vers. Page . 1 14 243 3 7 329 Michah . Chap. Vers. Page . 6 8 60 Habakuck . Chap. Vers. Page . 1 16 265 2 4 452 , 477 Zepha● . Chap. Vers. Page . 1 8 170 Haggai . Chap. Vers. Page . 1 6 , 9 289 , 381 Zacharie . Chap. Vers. Page . 13 4 497 Malachi . Chap. Vers. Page . 2 9 53   15 111 3 17 455 Matthew . Chap. Vers. Page . 3 2 79   12 544 4 3 171   6 497 8 31 , 32 453 10 16 446 , ●99   26 275   34 34 11 12 79 , 488 8 25 , 26 3●9 . 227   30 582 12 35 309   47 48 13 19 269 , 396   44 350   57 51 14 14 ●6 15 3 80   5 10●   13 510   22 449 16 16 365   23 123 17 26 108 18 3 59●   15 431 , 432   17 440   19 , 20 235 19 6 148   9 143   23 , 24 345   29 145 20 15 456   22 447 21 12 16 , 445 22 32 387 23 1 , 2 , 3 408   2 140   20 169   21 160   27 415   3● 51   37 548 24 24 291 , 531   39 423 25 3 35●   11 , 12 248   41 , 42 186   45 511 26 7 59 27 3 , 4 513 , 517   20 121   ●2 1●4   39 94 Marke . Chap. Vers. Page . 3 5 270 5 12 , 13 308 6 5 26●   20 514 7 37 550 9 4 , 5 51 10 11 147 11 24 256 , 320 12 14 549 Luke . Chap. Vers. Page . 2 37 340 3 11 190 , 192 4 22 546 , 549   24 367 6 23 46 8 13 514 , 543   14 374 9 23 132   54 , 55 180 10 14     36 , 37 200 11 13 260 , 458   20 269   21 302   27 , 28 547 12 17 , 18 359   20 541   32 273 , 402   33 352 13 26 , 27 523   32 415 15 15 3●7 16 9 3●9   25 14   30 4●8 17 3 298   21 269 18 5 450   10 , 11 428 19 9 273   41 27● 20 2 , 3 503 21 2 , 3 188   19 185 22 31 544 23 43 14 Iohn . Chap. Vers. Page . 1 16 348   19 , 24 85 3 3 397 4 14 285 5 17 207   21 228   35 54 , 137   39 77 6 27 292   40 515 7 17 430 , 511   18 503   37 20   46 540 9 31 236 10 12 446   14 529   41 499 12 48 538 13 22 310   29 404 14 12 547 , 548   28 235 15 7 236 , 538   14 , 15 430 1● 19 42 18 22 , 23 18● 19 30 103 Act●s . Chap. Vers. Page . 2 37 , 38 , 547   41 135   4● 138 3 7 415 4 12 537   32 195   34 190 5 4 195 6 3 192 7 51 4● 8 13 513   19 203 9 16 266   21 179 10 15 222   30 331 〈◊〉 3● 237 12 22 , 23 130 13 3 3●1 14 16 480   17 161   22 7● 15 9 29   28 483 , 464 16 14 1●5 17 28 165 20 26 , 27 96   28 , 29 501 21 13 276   14 276 24 16 521 26 5 84   18 54   22 130 , 473 27 ●1 , 24 134 Romans . Chap. Vers. Page . 1 17 395   20 384   22 361 2 13 535   29 229 3 21 77 , 395   31 73 4 5 70   18 389   20 388 5 3 14 6 16 371 7 2 148 8 15 513   18 45   20 346   23 30   25 231   32 400 , 531 9 1 154   13 , 18 527   19 275   32 542 10 8 73   17 135 11 2 525   20 530   29 530   32 , 33 530 12 2 275 , 517   18 35 , 36   19 177   20 205 14 13 428   15 96   17 10 , 268   23 61 , 225 15 8 ● , 548 16 17 492   18 499 I. Cor. Chap. Vers. Page . 1 26 258   30 86.356   31 348 2 2 357   9 348   13 550   15 357 3 18 , 19 357   21 , 22 17.195 4 4 543   5 229   15 347 5 1 , 2 121.330   11 432 6 6 , 7 36.124.183 7 4 143   10 , 11 148   12 145   15 146 8 11 436 9 22 155.179 10 13 13 11 3 143   19 137.497   31 427 13 1 420   3 40   12 32 14 3 502   25 550 15 31 161 16 1 , 2 139   22 203 II. Cor. Chap. Vers. Page . 1 4.5.8 . 14   20 389   23 155 2 15 , 16 83 3 7.9 . 69 4 2 , 3 549   3 55   6 54.350   16.18 273 5 11 520   20 293.521   21 86.395 6 2 447   10 17 7 1 31   10 516.517 8 2 28   3 190   13 192 9 6 195 10 18 228 11 13 498   27 399 . 5●4 12 4 450   14 343.373   21 277.336 13 13 254 Galatians . Chap. Vers. Page . 1 8 503 2 20 477 . 51● 3 1 41● 4 9 529   29 , 30 44 5 2.4 . 542   9 226   14 61 6 1 434   10 191   16 524 Ephes. Chap. Vers. Page . 1 11 275 2 2 396   20 , 21 537 3 12 255   17 538   20 403 4 1 , 2. 66.551   3 36   20 464   28 188   31 95 5 5 369   8 55   14 423   30 356 6 19 5 Philipp . Chap. Vers. Page . 1 9 357 2 12 213   15 57.213 3 19 503 4 4 131   6 374 Col●ssians . Chap. Vers. Page . 2 3 348   18 498 3 3 348   5 345.368   11 257   12 , 13 16.24 4 6 49   17 432 I. Thess. Chap. Vers. Page . 4 3 , 4 515   17 164 II. Thess. Chap. Vers. Page . 2 9.11.12 497.498 3 10 191.343   12 288 I. Tim●●h . Chap. Vers. Page . 1 18 , 19 312 . 49● 2 1 230 4 246   8 239 4 2     4 291   12 58.550   13 , 14 52   16 347.524 ● 1 434   8 25.191.375 6 11 , 12 , 13 308   16 31   17 , 18 , 19 351 2. Tim. Chap. Vers. Page . 2 15 ●02 . 506 ● 19 1●9 . 527 ● 16 , 17 502 4 1 , 2 4.434   14 203 Tit●● . Chap. Vers. Page . 1 12 , 13 415   15 508 2 15 550 ● 7.10 551 3 10 145.439 Hebrewes . Chap. Vers. Page . ● 1 , 2 474 〈◊〉 12 365 ● 13 525 ● 13.16 160 7 12 74 8 8 187 9 9 217   19 , 20 73 10 24 433 11 1 363   6 225.509   7 389   13 , 14 272   25 , 26 120.138   27 399 12 7 132 Iames. Chap. Vers. Page . 1 2 303   5 494   6 451   9 199   14 , 15 304 ● 5 199   10 214   16 192   19 157   21 66 I. Pet. Chap. Vers. Page . 3 15 ●61 . 44● 4 15 43   18 449.489 5 7 374.479 II. Pet. Chap. Vers. Page . 1 5 66 2 1 491   3 510   7 , 8 270   14 111 3 17 188.191   18 201 I. Ioh. Chap. Vers. Page . 2 19 138   27 362 3 2 32   17 24 , 25 4 1 470   12 31 5 9 471   14 447.452   16 204 II. Ioh. Chap. Vers. Page .   10 212 Iude. Chap. Vers. Page .   4 50● Ap●calyps . Chap. Vers. Page . 2 24 497 3 18 187.362 13 10 185 18 4 510 21 6 2 FINIS . ERRATA . 〈…〉 P. 1. l. 8. read two next . p. 37. 28. their ministerie . p. 67. 36. in his com 〈…〉 . p. 123. 8. must we . p. 176. marg . Ier. 23. p. 181. 39. then reuenge , 〈…〉 . curse ▪ p. 188. 39. did know p. 220. 2. our . p. 228. 27. good . p. 〈…〉 ▪ ●0 . p. 3●9 . 33. expound . p. 378. ●2 . men doc . p. 400. 5. Deut. 28. 〈…〉 3. 23. H●●● our . p. 458. 40. to his disciples . p. 462. 35. in the Pro 〈…〉 . 21 ▪ consen●●●● p. 474. 2● . ●el . in p. 4●8 . 23. the worke . p. 〈…〉 . 498. 〈◊〉 . their docto●● . l. 2● . ●●l . and. p. 50●● 10. no 〈…〉 . l. 13. insufficient . p. ●11 . 1● . preferred . p. 5●8 . 33. lif●●0 . p. 516 ▪ 〈…〉 d excluded him . Notes, typically marginal, from the original text Notes for div A09432-e150 a Prov. 8. 8. b Psal. 19. 7. c Prov. 30. 5. d Psal. 119. 140. ●ellar . lib. 2. de verb. dei . cap. 15. par . 31. e 2. Cor. 3. ● , 9 , 11 13. 18. 2. Pet 1. 19. f 2. Tim. 4 ▪ 1● ▪ g 2. Tim. 3. 16 h Luk. 6. 12. Ioh. 20. 3● , 31 i Ioh. 14. 15. 16. 17. chapt . The matter of this Sermon . Chap. 5. v. 3. to the 13. Ver. 13. to 17 Vers. 17. to the end of the Chapter . Chap. 6. v. ● . to the 19. Vers. 19. to the last . Chap. 7. v. 1. to the 6. Vers. 6. Vers. 7. to the 12. Vers. 12. Vers. 13 , 14. Vers. 15. to the 21. Vers. 21. to the ●nd● . Prov. 10. ● . Notes for div A09432-e1300 1 Time. a Luk. 6. 7. 2 Scope . Iansen ▪ comment●n concord . E●●ang . cap. 40. Bell. lib 4. de Ius●f . c. 3. b chap. 5. 17. and ● . 12. 3 Whether Matthew & Luke set ▪ downe the same Sermō . c chap. 5. v. 13 , 14 , 15 , 16. Parts of this Sermon . I. Preface . 1. Circumstance . Author . d Rom. 15. ● . c Act. 3 22. 2. Circumstance . Place . f Luk. 6. 19. 1 The vses . 2 g Ioh. ● 34 h 2. Tim. 4. 〈…〉 ● . Circumstance : Gesture . i Luk. 4. 16. 20. k Luk. 2. 40. l Mat. 26. 55. m Mat. 23. 2. 4. Circumstance : Heare● ▪ 5. Circumstance . Christs manner of speaking n Eph. 6. 1o . o Iob 〈◊〉 . 20. p Chap. 7. 29 The vses . 1. q Act. 3. 22 , 23. r Heb. 2. 2 , 3. 2. Vse . 3. Vse . Math. 12. 36. The matter of Christs Sermo● . 1. Part : of happinesse . 1 The Vse . 2 1. Rule of happinesse . 1. Part. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s Luk. 6. ●0 ▪ ●4 . t Luk. 2● ▪ 〈◊〉 , 21. Vse . 1. T●●●ll of our pouertie . u Mat. 19. 20 * Psal. 72. 2. y Psal. 40. 17. z Isay 66. 2. a Isay 57. 1● . b Luk. 4. 18. c Luk. 1. 53. 2. Poore mens dutie . 3. Rich mens dutie . 4. Against the vow of pouertie . Bellar. cont . Gen. 5. lib. 2. cap. 20. d Luk. 6. 20. with 24. Kingdome of heauen . The vse . 1. The error of the world touching happines . 2 Pray for Gods kingdome . 3 Heare Gods word . 4 Consolation to the poor . ● . Rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vses . Consolations . 1 2 3 Foure waies of comfort . 1 2 2 : Chr. ●3 . 13. 3 Rom. 5. 3. 2. Cor. 1. 8. with v. 4. 5. 4 Luk. 23. 43. Vse 1. 2 ● . Rule . Foure points touching meeknes . What meeknes is . The fruit of it . 1 a Psal. 39. 9. 2 b Psal. 38. 12. 13. 14. c Math. 11. 29. d 1. Pet. 2. 23 e Luk. 23. 34. Wherein meeknesse must be shewed . f Exod 32. 19. 27. Ground of meeknesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vse . Moderation of affections . Motiues to meeknesse . g Mat. 11. 29 1 2 3 h 1. Pet. 3. 13 i 1. Pet. 2. 19. k Psal. 10. 4. Isay , 〈◊〉 . 4 How the meeke inherit the earth . 1 2 m 2. Cor. 6. 10. 3 n 1. Cor. 3. 21 , 22. 4 A twofold right to earthly things . 1 Ciuill : 2 Spirituall . Vses . 1 The commō errour in seeking wealth . o Reu. 1. 5. 2 3 4 4. Rule Luk. 6. ●1 . Diuers expositions . 1 2 3 The right meaning . Spirituall hunger and thirst . The vse . Comfort in Temptation . 1. from want of faith . 2. from want of sanctification . Comfort against despaire . The miserie of the full . How to know who are happie . Labour for spirituall hunger . 5. Rule . Mercie described . a Col. 3. 12. b Hos. 11. 8. c 1. King. 20. 41. d 1. Sam. 15. 9. e 1. Ioh. 3. 17 The duties of mercie . 1. Ioh. 3. 17. ● Mercifull man. The vse . The miserie of the vnmercifull , & their number . ● f 1. Tim. 5. ● . Motiues to mercie . 1 2 g Colo●● . 12. 3 h ● . Cor. ● . 3. 4 5 i Iam. 1. 27. k Hos. 6. 6. l Heb. 13. 16. m Isa. 58. 5. 6 Rules for the exercise of mercie . 1. Rule . n Deut. 15. 9 o Exod. 3. 7. 9. p Math. 4. 14 q Nehem. 1. 3. 4. and 〈◊〉 . 2. 5. r 2. Cor. 1. 8. vers . 4. 2. Rule . 〈…〉 . s 1. Cor. 24. 3. Rule . t 2. Cor. 8. 2. The vse . 1. Against mās merits . 2 u Iam. 2. 13. x Isa. 1. 11. 12. 15. 6. Rule . Who be pure in hart . Chap. 12. 14. The manner of purifying the heart . y Act 15 ● . The measure of purification . z Rom 8. 23. Concil . Trid. sess . 5. sect . 5● . Pure in hart described . Vses . 1. a 2. Tim. 3. 5. b Mat. 21. 19 c Heb. 6. 7 , 8. d Isav 1. 16. e & 8. 13. f 2. Cor. 7. 1. g Act. 15. 9. h 1. Ioh. 4. 12 i 1. Tim. 6. 16 How God may be seen . k Gen. 17. 1. l Exo. 33. 〈◊〉 . Iob. 19. 26. 27 m 1. Ioh. 3 ● . How the seeing of God is happinesse . n 1. Kin. 10. 8 o Psal. 16. 11. p Exo. 33. 23 q Mat. 17. 4. r 1. Cor. 〈◊〉 . 12. The Vses . 〈◊〉 Comfort against reproach . s Isa. 66. 5. t Psal. 118. 6. u Heb. 11. 5. 7. Rule . Peace . x Act. 4. 3. y Mat. 10. 34 z Hos. 1. 9. a Rom. 1● ▪ 18. b 1. Cor. 6. 6. c Vers. 7. d Rom. 12. 18 e 2. Chr. 19. 2 ▪ vses . 1 ▪ f Epes . 4. 3. Vertues preseruing peace . 1. Humilitie . g Pro. 15. 10. ● Meekenes . Long suffering . h Gen. 13. 8. 9 4. Humanitie i 2. Cor. 5. 20 k Isay 59. 16 and 63. 5. l Ier. 5. 7. and 12. 11. m Ezech. 2● . 30. 31. n Gen. 18. 32 o Isay 32. 17. p Isay 54 14 q Reu. ● . ● . r 1. Co● . 6. 1. s Heb. ● 14. The 1. vse . 2 1 a 1. Cor. ●3 . 3. 2 b Act. 2. 13. c Act. 26. 24. d Ioh. ● . 48. e Luk. 〈◊〉 . 15. Tertul. apol . cap. 7. & 16. 3 Gods church must be afdicted . Luk. ● . 1● . The world hates Gods Church : and ●hy ● 1 2 Gen. 3. 2. Caueats about flight in persecution . f 1. Pet. 4. 15. Luk. 6. ●2 . 1 2 g Luk 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 2. Sam. 6. 14. 1● . Re●●l . ● Rhemis● this verse . 1. 2 ▪ 3 ▪ i Luk. 6. 23. k Act. 7. 51. Ministers must seeke to expresse ●he properties of salt . l Act. 2. 37. m 1. Cor. 2. ● ▪ ● . n Iudg. 9. 〈◊〉 Foure kinds of vnsauoury Ministers . o Isay 56. 10 1 2 p 2. Tim 2. 1● , 1● . 3 q Ier. 23. 1● , ●7 . r ●zek . 13. 10. 1● . 4 as no● not neuer : and ●●terrogations impor●●ng deniall . s 2. Sa● . ●4 . t 〈…〉 . 44. ●2 , 13. u Matth. 24. 48 , 49 , 50. x Ioh. 5. 35. y 2. Cor. 4. 6. z 2. Cor. ● . 3. 4. 1 2 3 a Isay , 6. 8. Rhem●sts on this place . b 1. Kin. 9 , 10 2. parts of a Ministers office . Vse . c Rom. 1● . 3● 2. Cor. 1. 1● . ●ph . 6. 19. Colos. 4 3. 2. Thes. 3. 1. d Z●k . 3. 1. e 1. Th. 2. 18. Of good workes . A good worke described . f Col. 2. 22 , 23. Deut. 12. 32. Bellarm● . de Mona . l. 2. c. 7 g Levit. 7. 1● Obiect 1. h Psal. 106. 30 , 31. Obiect . ● . i 1. Ki. 18. 40. k Mat. 26. 7. Obiect . 3. l vers . 12. Obict ▪ 4. m Mat. 12. 35. n Rom. 14. 1● . o Gal. 5. 14. The vse . Tollet . instruct . sacer . lib. 6. cap. 21. Two sorts of good works . 1 2 1. Tim. 4. 5. 1 Necessitie of good works . Bellar. de Iustifie . l. 4. c. 7. 2. The dignitie of good works . Bellar. de Iustif. l. 4. ● . 15 , ●7 . I●●●● . 4. ● The vse of good works . Three fold . 1. Concerning God. 1 2 3 r Eph. 5. 1 , 2. 1. Concerning our selues . 1 s Iam. 2. 21. 2 t 1. Pet 2. 5 , 6 3 u Psal. 78 , 72. 4 x Rom. 3. 16. y Mat. 28. 19 z 1. Cor. 9. 22 The third part of Christs sermon . The law in generall . Ceremonial . Iudiciall . Morall . Difference between the Law and the Gospel . 1 2 3 4 a 2. Co ●3 . 7. ● . b Rom. 10. 5. 5 c Rom. 4. 5. Tonens . August . Confes. lib. 2. cap. 6. Bellar. de Iustis . l. 4. c. 3. 1 Law & Gospel differ in precepts . 2 3 4 Christ fulfilleth the law 3. waies . 1 2 d Gal. 4. 4. 3. The Vse . Vse 2. A propertie of the old Testament . Concil . Trid. sess . 4 sect . 1. Consent of Law and Gospel . e Rom. 3. 3● . f ver . 23 , 24. g Rom. 10. ● . h Rom. 8. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods law is ●perpetuall . i Heb. 7. 12 ▪ k See Treatise of Cōsc . cap. 2. sect . 5. Of the chāge of the Sabboth day . No creature may dispense with Gods lawe . l 1. In Gregorian . de cōcess . praeb . cap. proposuit , in Glos. Papa dispensat contra novum & vetus Testamentum . m Sess. 24. Can. 3. n I. euit . 1● . No booke of Scripture is lost . A terrour to the wicked , moouing to repentance . Pro. 11. 4. A comfort to the godly . A ground of patience . p Act 14. 2● . The integritie of the Law. q Ps. 19. 7. 8. Diligent stadie of the Scripture . r Ioh. 5. 39. The meanes of Luthers conuersion . Magistrates must be keepers of the Law. s Deut. 17. 18 , 19. What it is to keep the law How some commandements are little . Punishment of a false Prophet . The meaning . The corruptiōs of hypocrites respecting Gods word . t Iam. 2. 10. u Psal. 119. 6 ● . Corruptió x Tollet . Summa Cas. Consc. l. 6. cap. 3. v Lib. de iusta abdicat . Heur . z Pope Six●us 4. a Calixt . ● . ●pud grat . dist . 27. Can. Presbyt . Rbem . ● . Tim. ● . sect . 5. b Heb. 13. 4. Psal. 119. A ground of obedience . Difference between a false prophet and a true . Rome no part of Christs Church : and why . a Sanders treatise of the worship of images . Bellar. de Imag . Sanct. l. 2. c. 8. b Bellar. ib. cap. 12. c Idem de sanct . beat . l. ● . c. 1● . d Concil . Trid. sess . 5. Can. 5. e Bellar. de Concil . author . l. ● . c. 15. f De Rom. Pontif. lib. 4. c. 15 , 16. g Rhe. Heb. ● . sect . 10. Cōcil . Trid. sess . 22. c. 1 , 2. &c. h See the Popes robberie of Christ at large , Foxe Acts & Monuments , ● . 784. edit . 1583. i Ha●d answ . to Iewel , art . 4. diuis . 19. The office of a faithfull Teacher . Doe , and teach . A comfort to faithfull Ministers , in their peoples vntowardnesse . k Isay 49. ● . l Isay 6. 9. 10 m 2. Cor 2. 15 , 16. The reward of a faithfull Minister . Scope . A Scribe . 1. Ciuill . 2. Ecclesiastlcall . Pharise . ● . Sects . 1. Essenes . ● . Sadduces . ● . Pharises . n Act. 26. 5. o Act. 23. 6. Herodia●s . p Luk. 11. 3● Matth. 23. 25. q Luk. 18. 11 , 12. Matth. 6. 2. 5. 16. r Mark. 7. 3. 4. s Phil. 3. 6. Mans naturall conceit of righteousnes . Ciuill honestie insufficient for the soule . True righteousnesse . t 2 Cor. 5. 21 Parts of Christs righteousnesse . Obiect . 1. Bellar. de Iustific . l. 2. c. 7. Answ. Obiect . 2. Answ. Obiect 3. Answ. Obiect . 4. Answ. Christs righteousnesse is made ours by faith . Sanctificatiō goeth with Iustification . ● The vse . 1 2 a Phil. 3. 8 , 9. 3 Matth. 16. 26. 4 Psal. 51. 10. Antiquitie no infallible marke of truth . How the Pharises expounded the law . i Rhem. Test. pre● . sect . 1● . k Hart. conf . with Rainol . chap. 2. div . 2. Mans naturall conceit of keeping the Commandemēts . Exposition . 1 3. degrees of murther . 2 3 Courts among the Iewes , 3. P. Fagius in Deut. 16. Gehenna . Rhem. o● this place . 2. Rules for the expounding of the Law. 1 2 a Mark. ● . 5. Aduised anger not vnlawfull . b Eph. 4. 26. ●ow lawful anger may be discerned . 1 2 Anger must be bridled . How. 1 2 Signes of despite are degrees of murther . 1 2 c Gen. 21. 9. ● 3 4 5 Make conscience of gesture . d Deut. 25. 7 , 8 , 9. Abuses of the tongue . 1 e Prov. 12. 18 f Eph. 4. 31. 2 g Eph. 4. 31. 3 4 5 Reuiling tearmes forbidden . Grieuous practises here forbidden . 1 Vsurie . 2 Hoarding vp of corne . 3 Fighting . 4 Soule-staruing . 5 Offending . The true vse of this law . 1. Search our hearts . 2. Iudge our selues . Actuall killing . When killing is allowed . 1 2 a Cen. 22. 2. 10 , 11. 3 b Psal. 106. 30 , 31. The kinds of killing . 1. Voluntarie . c Numb . 35. 33. Manslaughter is murther . d Num. 35. 3● . 2 3 Casuall killing . The signes thereof . 1 2 3 4 Coherence . a Mark. 11. 15. b Ezek. 46. 10. A third rule for expounding Gods commandements . a Math. 3. 10 b Mat. 25. 42 God reiects sacrifice without mercie . c Math. 15. 5. A dutie of 〈◊〉 . Degrees of duties in Gods worship . 1 2 〈…〉 . d Luk. 11. 〈◊〉 . 〈…〉 . Ioh 〈◊〉 . 〈◊〉 . ● Col. 2. ● . 〈…〉 . 1 2 Examination of our selues before w● doe seruice to God. g 1. Sam. 1. 〈◊〉 . 〈…〉 e 〈◊〉 lib. 1. cap. 4. The consat . The trae exposition . a Mar ●2 . 42 How to preserue peace . Rules . 1. b Math. 26. 60. 61. 2 3 4 c Gen. 13. 9. d Mat. 17. 26 Wrangling forbidden . Mans naturall crueltie . Heart burning in suits vnlawfull . Reconciliation with God must be sought betime . Vse speed in well-doing . e Gal. 6. 10. f Pro. 3. 28. g Iob. 3● . 16. h Mat. 5. 44 , 45. Magistracie approoued . Adulterie . a Deut. 22. 22 , 23 , 24. The vse . Fraud in expounding Scripture . b Ioh. 14. 28. Rhem. Mat. 26. sect . ● ▪ 9. Adulterie a grieuous sin . c Math. 15. 4 , 5 , 6. d 1. Tim. 5. 8. e Pro. 7. 30. 32. f Mat. 2. 15. g Iob. 31. 12. h Deut. ●9 . 23. i ● . Sam. 12. 10. k Heb. 13. 4. l 1. Cor. 6. 9. ● 1. King. 〈◊〉 . ● . Idle looking on man or woman . b Gen. 39. ● . c Ge. 34. 1 , 2. d 2. Sa. 11. 2 , 3 ▪ e 2. Pet. 2. 14 ▪ f Ps. 119. 3● . g Iob. 31. 1. Occasions of adulterie here forbidden . 1 2 3 4 5 h 1. Cor. 〈◊〉 . 33. Menander in Thaide . 6 i Ezek. 16. 49. 7 Lust is a sin . k Mat. 22 ▪ 37. Pelag●an● . Lust of the heart a grieuous sinne . How to examine the heart by the 7 ▪ commandement . Motiues against lust . 1 a Heb. 12. 14 2 3 〈…〉 4 1 Rules for the preseruation of chastitie . 2 3 4 5 a 1. Cor. 15. 33. Scope . Rule of expounding Scripture . Exposition . ●arapluase . Vse . Guard the senses . Rule ▪ for the eies . 1 a Pro. 4. 24. 25. b Gen. 3. 6. c Gen. 9. 2● , 25. d Gen. 19. ●6 e 1. Sam. 6. 19 2. Rule . Looke to Gods glorie . 1 2 3 4 f Psal. 1 2. Columb . l. 5. cap. 9. Auoid all occasions of sin g ●●b . 11. 25. 26. An occasion of sinne desc●●bed . 2. Kinds of offence● . 1. Gia●● . Men geue offenc to others 6 waies 1 Bad couns● . h Gen. 3. 4 , 6 i Mat. 27. 2● . 2 Consent . k 1. Cor. 5. 1 , 2 l Ps. 119. 136. m Ier 23. 12. 17. n 2. Kin. 3. 14. o Iob 8. 20. p 2. Cor. 19 2 3 Prouocation to sinne . 4 Negl●ct of good duties . 5 Bad example . 6 Slandering Gods ministers . How to auoid occasions giuen . A Rule . q Mat. 16. 23 r Act. 24. 16. The second kind of offēces giuen . Offences arising from a mans corrupt affections . s 1. Tim 6. 10 How to auoid offences arising from a mans owne heart . The Rule . Meanes . 1 a Rom. 6. 6. b Gal. ● . 24. c Rom. 6 11. d 1. Ioh. 3. 9. 2 3 Offences arising from mans mind . 1. Remedie . Trie our knowledge . 1 2 2 a Act. 15. ● . b 1. Ioh. 5. 4. Remedie . Trie thy faith . 2. waies . 1 2 c Gal. 5. 6. 3 d P●●k . 12. 2● . c 2. Pet. 3. 3 , 4. f Ier. 8. 6. g Amo. 9. 10. Remedie . h Psal. 90. 12 Offences taken . 4. heades frō whence offences are taken . ● . frō Scripture . 1. From the plainnes of it . a 1. Cor. 2.4 . b 1. Cor. 1. 27 , 18. c 1. Cor. 2. 5. d 1. Cor. 1. 17 e v. 25. 2 f Ioh. 4. 11 , 12. g v. 18. h 19. &c. 19. i Act. 2. 12 , 13. k v. 36. 37. 41 l Act. 16. 24. v. 29 30. 2. Offence taken from the contents of Scripture . m Ioh. 1● . 43 , 44. Origen ▪ hom . 2. on Gen. de sab . ica arcae . n Gen. 6. 15. o v. 16. Remedie . 1. Rule . Rule 2. Rule 3. a Gen. 3. 17. 23. b Act. 12. 22 , 23. 2. Head of offences taken : The doctrine of the Church . 1 From supposed newnes . Remedie . c Act. 26. 2● . 2 II. From supposed strictnes . Remedie . 1 Rule . d Iob 1. 5. II. Rule . Resignation of our selues vnto God. e Luk. 9. 23. f Act. 5. 5. 10. III. o●fence taken from the crosse accompanying the truth . Remedie . Offences taken from particular doctrines . ● Of Predestination . Remedie . 1 Rule . 2. Rule . Doctrine of Reprobation Remedie . Rule . a Isay 3● . 5. Act. 27. 31. with 24. 2. Of the fal of Adam . Remedie . I. Rule . II. Rule . 3. Of mans inabilitie of himselfe to doe good . Remedie . 4. Of Iustification . Remedie . III. head of o●fences , from the state of the Church . 1. from the wants in it . Remedie . I. Rule . A true note of the Church . Gods church described . II. Rule . Christ● practi● ▪ towards th● Ch●rch of the Jewes . III. Rule . R●formed Churches iudgement of our Church . Isa. 62. 1. 2. Offence , f●om controuersses in the Church . Remedie . 1 2 a Ier. 6. 16. b Ioh. 5. 35. 3 From the ●●seri● of the Church . Remedie . Consider the pri●iledges of the Church . 1 2 c Act. 2. 47. 3 d Heb. 11. 26 4. From the Apostacie of some . Remedie . 1. Rule . 2. Rule . More speciall offences in the church 1 From want in Ministers doctrine . Remedie . e Deut. 5. ●6 2. From the liues of Ministers . f Ioh. 9. 34. Remedie . 1 3. From lenitie towards offenders . 4. Generall head of offēces taken . From the estate of the wicked . g Vers. 13 h Ier. 12. 1. i Psal. 73. 17 Remedie . f Luk. 16. 25. g Eccl. 9. 1 , 2. Bellar. de Amiss . grat . & stat . pecc . lib. 2 cap. 18. Harding cōfut . of the Apolog . part . 4 chap. 1. div . 1. a i. Cor. 11. 3 a Rhe● . on this place . The vse . a Concil . T●id 〈◊〉 . ●4 . ca● 8. b N●n rep●d●●●●d divo●●● 〈◊〉 〈◊〉 Mat●i . sac● . c. 14. 2 3 a Deut. 24. 1 , 2 , 3. Math. 19 9. Luk. 16. 18. Bellar. de Mat●im . Sacra . cap. 16. 4 b Ma● . 10. 11 c Mat. 22. 30. Ca●●ion . 1 2 Of peri●●i● . Kinds of periurie . 1 2 Toll . summa Cas. consc . lib. 4. c. 21. 3 a 1. ●a . 25. 20 b Vers. 3● . Militiae sacrati propter iuramentum dicebantur milites . Vegetius de re milit . c 1. ●am . 21. 1 d Ezek. 17. 13 15 , 16. Grieuousnes of periurie . Exod. 32. ●7 . 〈◊〉 . The straite bond of an oath . A constrained oath of things lawful bi●des . An oath gotten by ●●●or e Iosh. 3. 19. An oath indamaging . f Azo●iu● Iesuit . Inst. Mor. c. 15. g Pi●s 5. Po●tis . in Bull. in Eliz. Aquin. 2. 2. q. 89 ●●t . 6. Of an oath● in it are two things . 1 Confession . 2 Imprecation . How farre Christ forbids swearing . a Pelagians & Waldenses . b Hierome , Theophyl . Chrysost. in Matth. 5. c Deut. 10. 20. Sixt. Senens . biblioth . Sanct. l. 6. a● no● . 26. d 1. Co● . 9. 22. Vse . 1. Against extraordinarie swearing . 2 Minsed oathes . 3 P●etences for swearing . 1 2 3 4 c 1. king . 21. 9 , 10. d 2. king . 19. 1 e Iam. 2. 19. Cursing our selues . Two cases wherein an oath is lawfull . a 2. Cor. 1. 23 b Psal. 119. 106. 3. Vertues in an oath . 1 2 3 Whether we may sweare by the creatures . Iansen . concord . Euang. cap. 40. Manu●le confess . Martini ab Aspilc●eta . c. 12. num . 4. Reasons against swearing by the creatures . a Heb. 6. 16. b v 13. 3 4 c Gen. 42. 16 d 1. Cor. 15. 31. Instructions . 1 Swearing by faith , troth , &c. vnlawful . 2 Meditate on Gods creatures . 3 4 Plea of the ignorant cōfuted . 5 Vse the creatures re●e●ntly . c 2. Pet. 2. ● . The vse . d Dan. 7. 2● . How to conceiue aright of God. 1 2. A● h●●●e●●y conuersatio . ●ow we must conceiue of Gods prouidence . A terror to sinners . vers . 35. Instruction . 1 Gods omnipresence ▪ Vse 1. 2 A ●●ght con 〈…〉 of Gods. prouidence ▪ 3 A ground of feare and obedience . 4 No difference of place for worship in regard of holines . 5 Thinke on Gods presence . 6 A helpe against the feare of the deuill . II. Instruct. A ground of an humble and penitent life . f 1. Sam. 25. 2● , 24. 28. g Gen. 33. 3. Ierusalem is Gods citie , though abounding with corruptions . When a people cease to b● Gods people . B●●●nists . Rome no tr●e church . Charitie toward the impenitent . a 2. Chr. 33. ● ▪ 12. b Act. 9. 1. 3. vers . 36. Gods particular prouidence pr●●ued . Against sweari●g by the creatures . c Gen. 31. 53 Abuses about the haire of the hea● . 1 2 Pl. n●nat hist. l. 11. c. 41. & l. 28. c. 12. A rule of communication . Th● vse . 1. Inuocatiōs in communication vnlawful . 2. Asseuerations . 3. Execratiōs 4. Ordinarie swearing . Vse 1. Devils oft about vs though vnseene . 2 Why Satan is called the euill one . 1 2 a 1. Pet. 5. 8. b Exo. 10. 16 c 1. Sam. 15. ●0 . d Mar. 16. 20 3 Why we are called the children of wrath and of the deuill . Vse 1. 2 3 Moses law of like f●r like expounded . Leuit. 19 ●8 . Vs● 1. Tempering religion to mens humors a Satanicall policie . Formall profession . A propertie of a bad Teacher . f Ier. 15. 1● ▪ g Exo. 2● . 14 Exposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reuenge twofold . ● ▪ Publike . 2. Priuate . h Rom. 13. 4. i Rom. 12. 17 The ●s● . ● . Magistracie lawfull . 2 Priuate reuenge vnlawfull . Kinds of priuat reuenge . 1. Iaward . 2. Outward . Vse . 1. Reasons against priuat reuenge . k Rom. 12. 19. 1 2 3 l 1. Sam. 24. 5 , 6. m Cap. 26. 9 , 10. 4 5 n Act. 23. 17. o Act. 25. 10. Wrong doing the propertie of an euil man. p Isay 11 6. ● q Act. ● 21. r 1. Cor. 9. 22 Of lawfull reuenge . 1 Diuine . 2 Humane . Extraordinarie . s N●●● . 25. 7 , 8 , ● . t I●●● . 〈◊〉 . u 〈◊〉 ▪ 1● ▪ 19. & 〈◊〉 . 1● . 〈◊〉 . x A●● ▪ ● . A●● ▪ 〈◊〉 . 10. z Luk. 2. 54. 55. Ordinarie . Wherein we may seek to the Magistrate for reuenge . 1. Example of ●u●f●●ing wrong . The vse . Chalenging the field vnlawfull . Fighting , & quarelling . a Ioh. 1● . 22 ▪ 23. b Act. 23. 3. What a man may doe , being vnlawfully assaulted . Priuate mens dutie towards Tyrants . Quarrelling notes an euil person . 2. Example of suffering wrong . 1 Contenti●●● lawing , not Christian-like . 2 Common vs● of lawing nought . 3 4 How wee ought to esteeme of peace . 5 Wrong doing a note of an euill person . a Luk. 19. 8. 3. Example . b Mat. 27. 32. Practises of impatience i●●●feriours . 1 2 A ●●te of euill superi●●●● . Christianity a state of suffering . c Luk. 11. 19 d Re● . 1● . 10. & 14. 12. Forraine regiment a grieuous thing . Doe good for euill . Almes giuing a duti● . a D●● . 4. 24. b R●u●l . 3. 〈◊〉 Vse 1. Vse 1. We may not doe with our owne what we will. Parcimonte condemned . Lending and selling may be works of mercie . Negatiue precepts more forcible then affirmatiue . Of Almes ▪ giuing eight points . 1 Who must giue . c 1. Ioh. 3. 17. d Eph. 4. 28. e Luk. 21 2 , 3 Properties in a giuer . Of almes-giuing by a wife . August . epist. 1●9 . 2. What is to be giuen . Almes desc●b●d . Whereof must almes be raised . 2 Prov. 9. 3. 3 4 Temporall goods distinguished . 1 2 3 4 2. Degrees of pouertie . g 2. Tim. 4. 13. h 2. Cor. 8. 3. i Act. 4. 34. 2. Cor. 8. 9. To whome we must giue . l 1. Ioh. 3. 17. Of gi●ing to lustie beggers . m 2. Thess. 3. 10. n Luk. 2. 51. with Mark. ● . 3. o 2. Thess. 3. 10. The order of gi●ing almes . I. Rule . p 1. Tim. 5. 8. II. Rule . III. Rule . Of the quantitie of our Almes . 1. Rule . 2. Rule . 3. Rule . q 2. Cor. 9. 12. r Iam. 2. 16. The place of Almes . Releeuing wandring beggers a great disorder . Reasons . 1. s Deut. 15. 4. t Lev. 19. 9. u Num. 18. 26 x Deut. 14. 28 , 29. y Act. 6. 3. 2 3 4 Time of almes gi●i●g . Rules . I. a Prov. 3. 28. 2 b 1. Cor. 16. 12. The manner of Almes-giuing . 1 2 3 b Math. 25. 45. c v. 40. 4 d 1. Chr. 29. 14. e Heb. 13. 16 1 Mouues to Almes-giuing . f Iam. 1. 27. 2 g 2. Cor. ● . 6. 3 4 Proprietie of goods lawfull . h Act. 4. 32. i Act. 5. 4. Vowed pouertie vnlawfull . Rhem. on Matt 19. sect . 9. Bellarm de Monach. l. 2. c. ●o . Gather ▪ goods reprooued . Of lending 3 points . 1 What lending is . 2 To whome we must lēd ▪ 3. Sorts of men in politike bodies . 1 2 3 k Leu. 25. 35 Manner of lending . Vses . 1. Lending is a dutie . l ●s● 3 15. m Amo. ●5 . 1● 2 Free lending . 3 Forgiuing of that is lent . 4 n Luk. 6 35. Of 〈…〉 increase for lending . 1 2 1 Cases where in a mā may receiue in - crease for lending . 3 Duties of the poore . 1 Contentation . 2 Seeke to be rich in grace 3 Humble . Neighbour , taken two waies . Luk. 10. 36 , 〈◊〉 . Schooles of learning approoued . Vse . 1. 2 A note of a false teacher 3 Corrupt doctrine corrupts good manners . An enemie described . What it is to loue an enemie . a 1. S●●4 7. & ch . 26. 9. 10 b Act. 16. 25. & 27. 〈…〉 ▪ ●1 . 〈…〉 A●● ▪ ● . 60. Of 〈◊〉 towards enemies . ●w●●ind of enemies . f 1. Co● . 1● . 22. g Act. 8. ●2 . h Deut. 7. 2. Vses 1. Popist● doctrine of louing our enemies . a Aqui. 2. 2. q. 25. art . 8 , 9. ●onau in . 3. sent . d. 30. q. 4. & 5. b Tollet . instruct . Sacer. l. 4. c. 10. 2 To wrong an enemie , vnlawfull . i 2. Sam. 16. 7 ▪ k Isay 36. 4. 6. 12. 3 Old grudges vnlawfull . 4 Ha●e no m●● person . Rom. ●2 . 20 5 Vse 1. A true note of god , ch●●d 2 The exercise of a Christi● . 3 Whereto Gods glorious titles serue . Gods preseruing prouidence . a Act. 17. 28. b 1. Cor. 4. ● . c Heb. 1 3. Duties from Gods preseruing prouidence . The sunne is the Lord● . The benefits of the sunne 1 2 Rain a common blessing of God. Why God is said to raine . 1 2 Vse ● 2 3 Astrological prediction of raine vncertaine ▪ 4 Witches cānot cause ●ame . a Iob. 1. 1● . 19. 5 Vnseasonable raine gods punishment . b Psal. 1● . 6. ● c Leu 26. 21. 24. &c. God friends and enemies A 〈◊〉 and 〈◊〉 man. Vse . ● . 〈◊〉 〈◊〉 〈◊〉 many . ● Gen. 20. 6. A man ●●y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●gton & no● be the true friend of God. 〈…〉 〈…〉 Rule of lo 〈◊〉 our neighbour . W● 〈…〉 . f 〈◊〉 11. 2● , 26. Christians ●n●●● abound 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kind vsage of an enemy . Friendly salutation . Why God commands men to be perfect . Of perfe●●●on . Leg II. Euangelical . Parts of Euangelicall perfection . 1 3. Branches of Euangelicall perfection in 〈◊〉 ▪ nature . 1 2 3 a 1. Cor. 4. 4. 2 Perfection of mans actions . b Iam. ● . 10. Perfection in parts , and in degrees . 1 Who faile in seeking perfection . 2 3 The general want of Christian perfection . Notes for div A09432-e43540 4. part of Christs serman . O● Almes deeds . A diuers reading . Almes giuing is iustice . a Ps. 112. 9. b Deu● . 15. 〈◊〉 . Prouision for the pore a dutie . What makes giuing to be almes . Scope . A bad groād of our almes giuing . Pride of heart . Pri●de of minde . a Rev. 3. 16. Pride in will. b Gen. 3. Practise of pride . Sylvest . 2. Platina : and fasc . Temp. Why pride must be auoided . c 2. Cor. 12. 7. How pride may be auoided . ● . Pet 5. 5. An ill e●d in Almes-giuing . e Rom. 15. 8. A rule of interpretation . f Iosh. 5. 2. Hypocrite , ●hat it signifies . A propertie of hypocrisie . We make men , not God , the iudge of our actions . A maine cause of many beggers 〈◊〉 the Iewes . Sinne goes not alone . g Iam. ● . 10. ●he meaning . Vse . 1. Rhem. on Matth. 6. sect . 2. 2 How to doe good works well . 1. in faith . a Heb. 11. 6. b Ioh. 15. 2. 5. c Rom. 14. 23 2. in loue . 3. in humilitie . 4. in simplicitie . d 2. Cor. 1. 12 Spirituall guile in wel-doing . It preuailes in 4 cases . 1 2 3 4 God the secret seer . Vse . 1. 2 3 a Psal. ●●9 . 1●8 . Of pr●●se . 1 b The A●t●o●●● . Cor. 10. 〈◊〉 . 2 The ground . b Rom. 2. 29 ▪ 3 The time . 4 Of prayer . ●●●●s of in vocation . c Ioh. 11. 41. d Orig hom . ● . in ●●umer . ● . 〈◊〉 ● ▪ ● ▪ The necessitie of praier . 1 Hos ▪ 〈◊〉 . ● . 2 ●●k ▪ 〈◊〉 . 〈◊〉 . 3 f 〈◊〉 〈◊〉 g R●●● . 〈◊〉 . 〈◊〉 . 4 Obiect . 1. Iam. 4. 1. ●●●s 42. k Iam. 5. 18. Vse . Diligence in prayer . Deut 9. 1● , 19. Psal. 119. 1●4 Luk. 6. 12 ▪ Rev. 1. 13 , 14. Vnreuerēce in praier . Luk. 1● . 13 Num. 16. 45 b 1. Ki. 18. 42 c 〈◊〉 . 9. 5. d D●● . ● . 10. Sinceritie in praier . Math. 1● . 19 , 20. The excellent vse of publike praier . 1 2 3 How to pray aright . 1 4. duties before we pray 2 Ioh. 9. 31. b Ps. 66. 18. 3 c ●●u . 8. 3. 4 d Act. 10. 33. 1 5. duties in praying . 2 e Ps. 143. 6. f 1 Sa. 1. 15. 3 4 g Io● . 16. 23. 26. h Isay 59 2. 5 2. duties after praier . 2. Pet. 2. 21. 2 Vses 1. Popish errors in prayer . a Rhem. on 1. Cor. 14. sect . 13. b Ibid sect . 14. c Rhem. on Iam. 1. sect . ● . d Bellar. de bonis oper . in parti● . l. 1. c. 3. e in offic . beat . Mar. à P●o 5. f in offic . sanct . crucis ibid. Against spels and charmes Images of God abhominable . No differēce of place in regard of Gods presence . a 1. Tim. 2 ● . b Exod. 14. 15. Vse● 1. 2 c Heb. 4. 13. 3 Praier to Saints vnlawfull . Rhem. on Luk. 15. sect . ● . d Leu. 6. 9. 10. Rhem. on this cha . sect . 2. Bellar. de bonis oper ▪ in parti . l. 1. c. 3. Against babling in prayer . Eph. 2. 12. Abuses in prayer . 1 2 3 4 H●rae Virgini● Mariae ad vsum Sa●●sb . Eccles. 5 6 7 How to speake aright in prayer . b Col 3. 16. c Ion. 1. 14. d 1. Ki. 21. 28. 3. opinions of the heathen concerning God. 1 2 3 Eph. 2. 12. Mens naturall conceit of God. ex vi verborum : Concil ▪ ●rident . sess ▪ 13. 〈◊〉 . ● . Distinction of people before Christs death . a Math. 10. 5 ▪ 6. a Gen 6. 2. b Gal. 4. ●9 . c Hos. 1. 10. d Deut. 7. 7 ▪ 8 The promise of life not v 〈…〉 sall to all . Against vniuersall redemption . Against vniuersall vocation . A rule in expounding Scripture . Why wee prai● seeing God know●● our wants . 1 2 3 4 Why God delaies his graunt to our Praiers . 1 2 3 Why God neuer grants some mens requests . a Mat. 20. 22 Christian behauiour in distresse . A ground of contentatio . Christian behauiour in ●●●●●ction . How farre forth the Lords prayer is prescribed . Of a set forme of praier . Reasons for it . 1 2 3 Barrow and Greenwods re●ut . p. 48. The Lords praier a most excellent forme of praier . 1 2 Breviarium Euangeli● : ●ertullian . 3 4 Isa. ● . 1● . Gal 4 4 , 5. To whome we must pray . The order of p●●i●r to God. Math. 23. 19. Whence we haue bold nes with God in praier . a ● . Cor. 5. 19. b Rom. 5. 1. c Eph. 3. 12. How to dispose our selues toward● God in praier . Psal. 66. 18. Psal. 16. 6. Applying of Gods promises to our selues . a Ioh. 20. 2● . b Mark. 11. 24. Iam. 1. 6. Gal. 2. 20. We must pray for other● . c Mat. 26. 3● d 1. Cor. 24. 1● . c Psal. 51. ● . d v. 1● . 1. Cor. 12. ● . Brotherly loue needful in praier . a Mat. 5. 23. b Isa. 1. 15. c 1. Ioh. 4. 21 Fatherhood in God , is equal towards all true beleeuers . h 1. Cor. 1. 26. i Dan. 6. 10. Two popish fooleries . Reuerence required in p●●●●r . How it must be shewed . What we must aske of God in prai er . Our affection towards heauen . A double pro● to our praiers . Psal. 215. 3. Gods name . Two kinds of honour . 1. Religious . 2. Ciuill . How we halow Gods name . 1. in himselfe . a 1. Pet. 3. 15. 2. in his creatures . Howe we sanctifie God in his word . Sinnes prophaning Gods name . Graces enabling vs to glorify God. III. Vs● . D●●ies wherby we may glorifie god . 1 1. Tim 6. 1. 2 3 a Ie● . 8 6. b 〈◊〉 . 〈◊〉 . 12 , ●● . c Hab. 1. 15 , 16. Motiues to glorifie god . 1 2 d Lev. 10. 1 , 2. e Numb . 20. 12. f 1. Sam. 2. 29. 31. and 3. ●3 . 3 4. Vse . We must labour to be sanctified . g Act. 9. 19. 5. Vse . More plentiful in thanksgiuing , then in petition . h Psal. 147. 1 ● Psal. 33. ● . Gods glorie must bee sought absolutely . Gods kingdome twofold . 1. Generall . k Dan. 4. 32. 2. Speciall . Gods kingdome of grace . l 2. Cor. 4. 17 m Ro. 14. 18 God , kingdome of glorie . Gods kingdome comes by degrees . 1 2 3 4 5 Man● naturall bondage vnder sinne . a Ioh. 8. ●4 . Bewaile the sinnes of the world . 1 2 Psal. 119. 18. 3 4 5 6 Duties furthering gods kingdome . 1 2 a In the meaning of this petition . 3 A ground of contentatiō . b ● . Cor. 4. 1● . 18. 4 Duty of Masters of families . c Luk. 19. 9. d Gen. 18 1● e Gen. 35. 2. f Ios. 24. 15. 5 Prepare to die . g Iob. 14. 14 Luk 2. 25. 6 7 Gods kingdome brings prosperitie . Gods absolute will. Gods reuealed will. a Isa. 46. 10. b Rom 9. 19. c Gen. 18. 23 , 27. d 2. Sam. 1● . 16 ▪ 14. e Mat. 26. 39 f Act. 16. 7. g Luk. 19 ▪ ●1 h Act. 21. 13. Branches of Gods reuealed will. 1 2 3 4 5 Obedience twofold . Fuangelicall Legall . Hindrances to obedience . Desires furthering our obedience . 1 2 3 4 5 Duties furthering our obedience . 1 2 3 4 An orderly life . 5 Patience vnder the crosse . a P● . 103. 20. Resemblāce of mans obedience to the Angels . 1 b Phil●m 14 c 1. Cor. ● . 7. d 2. Co. ● . 1● . e 1 Pet. 5. 2. 1 Cor. 9. 17 2 g Ge. 22. 16. 3 4 1 2 Isa. 29. ●3 . Imitation of the Angels . 1 2 a Act 5. 19. and 12 7. ● . and 16. 26. 3 4 5 6 4. Vse . Bellarm. de sanct . beat . l. 1. c. 19. miss●le Rom. a Pi● quinto . p. 304. ●rasmus . v. 25. 26. ●1 . Rhem on this place . What is meant by Bread. 1 Beware of couetousnes 2 Learne sobrietie . 3 Contentation . Phil. 4. 12. Numb . 11. 3● . 33. 4 Chance confuted . 5 Merit consated . 6 Of vsing Gods creatures to our delight . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may pray for tēporall blessings . A moderate care for tēporall things lawfull . Eccles. 9. 10. How temporall blessing ▪ becom ours . ●●●ov all in Christ. A lawful calling necessaric . Ill getting condemned . a Isa. 3 1. b Hag. 1. 6. A moderate care for this life . c Exod. 16. 18. 19. d v. ●4 . e Num. 11. 4. Sanctification of our food● . How to glorifi● God with ou● tēporal goods . How the creature i. sanctified . Gen. 1. 29 , 3● The order of causes in tēporall blessings . Worldlings want 〈◊〉 . Right vse of temporall blessings . Why Gods children must daily pray for pardon . Sinne a debt ▪ Remission of sinnes is not our whole iustification . c Rom. 8. 4. Rhem. on 1. Ioh. 1. sect . 5. Forgiuenes of sinne described . d Isa. 38. 17. e Mich. 7. 19. f 2. ●am . 〈◊〉 . 13. Wants to be bewailed . S●cu●itie in sinne . Our rest in distrust . 〈◊〉 de 〈◊〉 . l. 5. c. 7. Dul● humiliation . Remedie against despaire . a Luk. 17 4. No man can fulfill the law . Endeauour to get pardon . We must be carefull of the saluation of others . How man forgiues . How far wee are bound to forgiue . Mat. 〈◊〉 . 25. How we must forgiue the obstinate . How we become debters against our neighbours . Remission & repentance go together . b Act. 8. ●3 . v. 13. c Deut. 29. 19. 20. The practise of true repentance . A true signe of pardon of sinne . Desire of reuenge must be auoided . When wee ought to seeke reconciliation with our brethren o Chap. 5. 23 , 24. An euidence of our hypocrisie . Mans naturall cruelti . How to get and keepe peace of conscience . Coherence . Gods childrē most tempted . Watchfulnes against sinne . Temptations two fold . 1. Good. 2. Euill . To be lead into temptation . 4 Degrees in Temptation . Whether Gods children be lead into temptation . How God leads into temptation . Bellarm. de iustif . l. 3. c. 14 The child of God cannot wholly fall from grace . Graces helping against temptation . Difference between the godly and wicked in temptation . Satan is li 〈…〉 his 〈…〉 . Mat. 5. 12 , 13. The Christiā armour against temptation . 1 2 3 4 5 6 7 ●●ill com 〈…〉 th ●ll 〈…〉 〈…〉 all enemies . Satans polici●s against God● children . a 1. The. 5. 23 b 2. The. 2. 1● c Iob. 1. & 2. How far w●● may pray against cr●ss●● Psal. 34. 19. d Luk. ● . 29. Pray for a comfortable death . Resist the d●●●l . The way h●● to 〈◊〉 〈◊〉 . How to keepe the faith . 1 Phil. 3. ● . 2 3 How to keep a good conscience . Idle●e● Satan ▪ pillow . Re●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Charmes & Amulets , d●abolicall . 2. Cor. 11. 14. Places haunted by euill spirits must be shunned . Act. 1● . 14. 16. What Gods kingdome imports . Gods kingdome twofold . Proofes of Gods soueraigne kingdome . 2 3 4 Gods power . Gods glory . A ground of trust in God. We must be frequent in praising god . Howe to praise God. How to obtaine our requests in praies . Amen , what it signifies here . Pardon of si●n● must ▪ be beleeued particularly . Concil . I●id . 〈◊〉 . cap. 9. & can . 14. Prayer in ● knowne tongue . Howe to make the ● . praier a pattern in praying . For morning praier . Euening praier . How to pray in waightie affaires . How to pray in affliction . In the houre of death . A patterne of a godly life . Notes of Adoption out of the Lords praier . Markes of a carnall man. Of forgiuing others . Who must forgiue . a 〈…〉 . b Deut. 1● . 〈◊〉 . 19. How our forgiuenes goeth before Gods. c 2. Sam. 12. 13. d Psal. 51. Priuate wrongs must be forgiuen . Motiues . 1 2 3 Rules of forgiuing . Remission & reformation go together . Of Fasting . Of a religious fast sixe points . 1 What kind of worke fasting is . How fasting is commanded in the new Testament . How examples are a rule . In performing a religious fast 3. things . 1 a Hest. 4. 16. b 2. Sam. 12. 16. 17. 20. Tollet . Instr. Sacerd. l. 6. c. 2. c Dan. 10. 3. d Iob 2. 1● . e Nehe. 9. 1. f 2. Sam. 12. 16. Ioel. 1. 13. g Ioel. 2. 16. h Ioel. 1. 11. 13. i Lev. 16. 29. k Ezr. ● . 21. l 1. Cor. 9. 17. The ends of a religious fast . m Ion. 3. 7. 1 2 Io l 1. 1● . 3 4 n ●ar . 13. 33 The causes of a religious fast . 1 2 o 1. Cor. 5. ● . p Iudg. 20. 16. 3 4 5 q 2. Chro. 20 1 , 3. 6 r Act. 10. 30. 7 The time of a religious fast . s Leu. 16. 29. Bellarm de bon . oper . in partic . l. 1. c. 7 The kinds of a religious fast . Zac. 1● . 12. Ioel 1. 14. Ionah . 3. 7. 2. C●ro . 20. 3. y 〈…〉 . 2. 2 y Ezra 9. ● . z Io●h . 7. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Luk 18. 12. Mans behauiour naturally in matters of religion . b 1. Kin. 21. 27 c Ps. 78. 34 , 36 ▪ 37. d Isa● , 29. 13 ● sorts cor 〈…〉 n religion . 1 2 3 Popish fasting ●s abhominable ▪ Reasons . 1. Aquin. 2. 2. ● . 147. a●t . 6. 8. Nau●r . c. 2● . n. 13 , 14 , 15. 2 Bellar. de bon . oper . in partic . l. 2. c. 5. & 7. c 1. Tim. 4 ● . 3 Tollet . instr . Saccr . l. 6. c. ● . 4 Tollet . instr . Saccr . l. 6. c. 2. Christ requires fasting on iust occasion . Moti●es to fasting . 1 f 2. Cor. 11. 27. 2 Occasions of fasting . 1 2 3 4 c 2. Cor. 12. 2● . 5 d Ioh. 2. 17. e Psa. 69 10. f Psa. 137. 6. g Psa. 122. 6. h Luk. 6. 12. 13. Of care for the bodie . Outward exercises more embraced then waightie duties . a Ruth . 3. 3. b 2. Sa. 12. 10 c Luk. 7. 46. Priuate worship must be concealed . 〈◊〉 for vs in God● worship . 1 Of priuate preparation to Gods publike worship . 2 How priuate families must worship god The hear must be approoued to God in fasting , & how . How the heart may turne to god in fasting . a 2. Chron. 20. 3. a Neh. 9. 1. b Neh ▪ 9 ▪ 38. c chap ▪ 1● . 1. d vers . 29. Popish conclusions . I Bellar. de bo● oper . in pa●t . l. ● . c. 6. & 11. Luk. 2. 37. II. Popish conclusions . Bell●●● ▪ d● bon . ope● . in part ▪ l ▪ ● . c. 11. f Math. ● . 13. How fasting shall haue a reward . 〈…〉 of Christ ▪ set 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 allowed about wealth . 1 2 3 ● Act. ●1 . 2● ▪ 29 , 30. b 〈◊〉 . 41 48. Act. 7. 10. c 1. ●●n 7. 5 ▪ Practises of couetous●● here forbidden . How farre ▪ mā may seek for worldly wealth . 3 degrees of worldly goods . ● ▪ Necessary . How farre ●orth things necessarie may bee la●d vp . d Pro. 30. 16 ▪ 2. Abund●ce . 3. Superfluity A rule for prouision of worldly things . 1. Tim. 6. 8 , 9. Motiues to cōtentation . 1 2 f 1. Tim. 6. 9. 3 Mat. 10. 〈◊〉 . The second practise of couetousnes The third practise of couetousnes g Mar. 10. 24 Ps. 52 7. k Psal. 62. 10 The fourth practise of couetousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vanitie of the creatures . vse . 1. Obad. 21. Rom. 2. 5. What the Papists make the true treasure . Aquin. suppl . ●d 3. part . Summae q● 5. Tollet . instr . Sacerd. l. 6. c. 21. Answer . The true treasure . How God is our treasure . How to lay vp Christ crucified for our treasure . How to find the true treasure . A twofold illu●inatiō . Matth. 〈◊〉 . 25. h Ioh. 9. 41. How to value the true treasure . c Phil. 3. 8. d 2. Cor. 4. 6. How to va●ue the word of God. Prov. 8. 19. How to get the true treasure to our selues . How to mak this treasure sure to our selues . f 2. Tim. 2. 1● . How to vse Christ as our treasure . 1 2 g Luk ▪ 1● . 33. 3 ●ow the highest heauens is free from vanity . h Ier. 17. 9. How to trie the state of our owne : heart . The knowledge of our title to heauen . How to esteeme of the world in regard of heauen . The true meaning . The coherence . The single eye . What is true heauenly ●isdome . ●ph . 5. 30. The action● of true wisedome . 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Action o● true wisdom . It is true wisdom to discerne of true happines . c 1. Cor. ● . 18. 1● . Spirituall ●●ouidence . T●●e wisd●m des●●●bed . The fruit of the single eye . We must labour to get heauenly wisdome . How it is gotten . 1 Isa. 19. ● . ● e Psal 119 ▪ ● 7. f v. 105. g v. 98. h Col. 4. 5. Eph. 5. 15. How to walke wisely . How to season ▪ naturall wisdome . The practise of spirituall prouidence . i Luk. 12. 17 , 18. k Mat. 25. 3. l 2. Sam. 16. 23. m 2. Sam. 17. 23. The wicked e●e with the fruits thereof . The corruption of the minde by Adams fall . 1 Mans ignorance touching God. 1 2 3 4 2 The blindnes of ma●s mind in the knowledge of himselfe . n Rom. 1. 22. o Ps. 90. 12. II. Blemish of the mind by nature . The fruit of a wicked eie Men contēt themsel●es with a wicked eie . Be not selfewittie in the matters of saluation . T●e eie of faith must be sought . 3. The blind eie . The fruit of the blinde etc. A motiue to consider our naturall vilenesse . To mortifie corrupt desires . a Pro. ● . 4. 23. The illumination at the Gospel may be put out . Fine degrees of apostacie . 1 2 3 4 5 Sauing grace cannot be lost . b Psal. 125. 1 c Mat. 16. 16 Instruct. 1 What it is to serue God. a Ps. 119. 31 b Ps. 119. 6. Vse . 1. The ignorāt of the world c Gen. 22. 2. 2 Atheisme abounds . 2 Mammon is that Lord. Proofes . 1 2 3 4 Vse . ● . 2 d Luk. 16. 9. 3 They that set their hart on riches forsake God Proofe . 1 2 3 Vse . 1. 2 3 e Heb. 13. 5. 4 Mans heart must not be diuided frō God. Vse . 1. 2 No sin raigne h●● Gods children . 3 f 1. Kin. 10. 8 A comfort to thē that are troubled with corruption . ●oherence . A twofold care . 1. Moderate . g Exod 14. 13. h Gen 22. 8. i 1 Sam. 23. 3 , 4. 2. Distrustfull care . The effects of it . 1 2 3 b Luk. ● . 14. Distrustfull care the sin of this age . Proofe . 1 2 How to leaue the successe to God. c 2. Chr 35. 22. d 2. Chr. 34. 28. e 2. Chr. 32. 25. The proper end of ●pp●rell . 1. Reason against immoderate care . Our creation must teach vs trust in gods prouidence . 2. Reason against distrustful care Gods works must be considered . Vnreasonable creatures depend vpon Gods prouidence . Vnreasonable creatures more obedient then ●ā . o Mat. 7. 1● . Howe to come to depend vpon Gods prouidence . A mo●●●e to mercifulnes . 1. Tim 4. 10. 3. Reason against distrustfull care . p Luk. 12. 26 Mans labour vaine without Gods blessing . q Hag. 8. 6-9 . Mans outward estate is appointed of God. Temporall life cannot be prolonged beyond the period set in nature . ●nchantments cannot turne mans bodie into another creature . Dan. 4. 30. Alchemists confuted . Merits of glorie aboue the power of man. Concil . Trid. sess . 6. can . 32. Distrustfull car . forbidden . Inordinate care for apparell . 1 2 3 Vnsensible creatures are our teachers a Isa. 1. 2. b 1. king 13. 2. c Gen. ● . 11. From field-lilies learne to trust in Gods prouidence . A checke to pride in apparell . Worldly pompe is all vanitie . Mans preheminence aboue the h●a●●s of the field . d Gen. 1. 11. e G 〈…〉 . f 1. Thess. 4. 14. g Mat. 22. 32 Two degrees of faith . 1 2 A comfort to them that haue weake faith . A propertie of sauing faith . Gods p●●mises twofold . 1 2 h 2. Cor. 1. 20 i Rom. 4. 18. k Heb. 11. 7. Liue by faith How to trie our faith . How distrustfull care may be discerned . l Levit. 10. 2 , 3. m 1. Sam. 3 18 ▪ n Iob 13. 15. 5. Reason against distrustfull care . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse . 1. Vniuersall grace confuted . 2 World●ings like Pagans . 3 Christians must in all things be vnlike the heathen . 6. Reason against distrustfull care . A notable ground of contentation . a Psal. 2● . 4. The Christian m●● care . What Gods kingdome here is . Gods kingdom in two degrees . Gods righteousnesse is Christs obedience . Why it is so called . 1 2 3 b 1. Cor. 1. 30 The meaning . All are naturally out of Gods kingdome . c Eph. ● . 2. d Iob. 〈◊〉 . 14. e Luk. 19. 14 To get Gods kingdom must be our chiefe care . The meanes 1. Come where it is . 2. Enter i● . f Ioh. 3. 3. What conuersion is . 3. Waite for full possessiō g R● . 14. 17. h 1. P●t . 18. 1 1. Cor. 29 Gods kingdome like a citi● with suburbs and two gates . 1. Gate . 2. Gate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How to seek for t●mporal blessings . How poore men may haue sufficient . How the rich man may continue so . Temporall blessings are dependants ●n Gods kingdome . Vse 1. The preposterous course of worldli●g● . The wicked are vsurpers in Gods blessings . A branch of ma●● natural miserie . S●g●e , of regeneration . 4 A ground of contentatiō in losses . God ▪ bountie . a Gen. 28. 2● b Gen. 32. 10 1. Duties frō Gods boun ti● . 2 3 4 5 6 A double prouidence in man. 1. Godly . ● . Inordinate prouidence 7. Reason against distrustfull care . A rule for our life . The continued miserie of mans life . Duties . 1. 2 3 Notes for div A09432-e79260 6. part of Christs s●rmon . 4. kinds of lawfull iudgment . 1 2 3 4 ●i●t 23 1 , 2 , 3 Math. 16. 6. Luk. 6. 37. Rash iudgement descrbed . The practis● of rash iudgment . Rash censure of mens persons . Iob 1. 8 , 9 , 10 , 11. Ras● censure of mens behauiour . 1. Sam. 10. 3 , 4 Reason● against rash iudgement . 1 2 3 4 5 Duties to be obserued when we speake of others . 1 2 3 4 Of suspecting euill of others . Ho● to iudge of others ●ightly 1. Rule . 2. Rule . 3. Rule . a Mat. 23. 27 b Luk. 13. ●2 c Isa. 1. 10. 2. Reasons against rash iudgement . A tast of m●s naturall pride . How to know and iudge rightly of our owne sinnes . A maine cause of personall defamation . ●ecles . 7. 23 , ●4 . How to get a good name . Psal. 34. 13. Eccles. 10. 20 Gods iustice in punishing sinners i● their kind . A terror to all oppressors . Amos ● . 5. Matth. 24. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word & thoughts must haue good groūd . Prov. 20. 18. Luk ● . 18. Eccles. 5. 1. Mans cor●●pt prying 〈◊〉 the f●●●ts of others . 〈…〉 in degree . Bellar. de amiss . grat . & stat . p●cc . l. 1. c 9. How the father 's called some sinnes veniall . Rash iudgement per●erts a mans good meaning . 1. Sam. 10. 3. Mans carnal securitie . Eph. 5. 14. 1. Thess. 5. 3. Iudges of others should be blame●esse . R●●h censurer● , the vi●est persons . The remedy of rash iudgment . How to cast out a beame out of a mās owne eye . 1 Maine sinnes common to all . 2 3 Idolatrie of the heart . 4 Hypocrisie . 5 Pride . 6 How to perceiue the gricuousnes of our sinnes 1. Rule . 2. Rule . 3. Rule . 4. Rule . How to iudge our selues . Reform our waies . Motiues to all the duties . 1 2 3 An hypocrite . A rule for brotherly correction . Reforming our selues brings spiritual wisdom . a 2. Chr. 33. 13. How to vnderstand Gods word How to know our adoption . How to know true religion . Brotherly correction commanded 1. Who must correct . Exceptions in the case of correction 1 2 3 4 How euery Christian is a Pastor . Heb. 10. 24. Who must be corrected Outward dignity frees none from correction . Exod. 2. 14. The matter of reproofe . The manner how to reprooue . Heb. 10. 24. 2 1. Sam. 25. 36. 37. 3 2. Sam. 21. 1 , 2. &c. ● . Tim. 5. 1. 4 5 7. part of Christs sermon . Gods word is an holy thing . Rom. 3. 11. Gal. 2. 20. Vse the word holily . Psal. 26. 6. The pure word alone ought to be taught . Exod. 30. 32 , 33. Exod. 30. 32 , 33. a Synod . Laodic . ca. 59 Doctrines of Gods word are pearles . How to esteeme of Gods word Prou. 3. 14. How to cosu●● our sel●●● in 〈…〉 . ● . Tim. 3. 9. Ministers must preserue puritie of doctrine . 1. Tim. 6. 2● . Dogs and swine are obstinate enemies . Math. 15 2● . Tit. 3 10. 11. Difference betweene dogs and swine . 2 Pet. 3. 3 , 4. Who must iudge men to be dogs & swine . Where dogs and swine are to bee found . How the word must Be dispensed . Matth. 13. 15. Excommunication is Gods ordinance . e ende of● excommunication . Pius 5. pont . in Bulla cōtra Elizab. Who must execute this censure . How farre excommunication reacheth . 1. Reason . The holy things of God must be kept from contempt . a 2. Thess. 3. ● b Math. 6. 9. 2. king . 1● . 36. 2. Reason . Ministers may seeke to auoide persecutions Math. 10. 16. Ioh. 10 11. Of flight in persecution . ● . Part of Christs sermon . a Iam. 4. 3. 4. Conditions in acceptable praier . 2 3 4 2. Rule . Gods promise to hear and respect the person in Christ. Zeale & serueacie in praier . 1. Cor. 4. 7. Causes why w● should be seruent in prayer . ● . Pet. 4. 18. We must be vrge●t in prayer . The best are not here perfect . ● . Cor. 12. 4. ●ev . 3. 17. God withdrawes himselfe sometime frō his children . Reasons of the commādement to pray . A speciall faith required in praier Rhem. on Iam. 1. sect . 6. Bellarm. de iustif . l. 3. c. 13 Hab. 2. 4. A moti●e to diligence in praier . How God hear●th the wicked . C●n. 18. Gods readinesse to heare . Vse . Our God the onely true God. A moriue to loue God. Comfort to the afflicted . A prerogatiue of parents . 1. Tim. 5. 8. Riotous patent ▪ reprooued . Also such as neglect religious education . Most vnnaturall parents . A note of an euill man to seeke himselfe . Euill men may do good things . Gifts of the spirit twofold . Luk. 11. 13. How the father giu●● the holy Ghost . 〈…〉 gian . vi . de August ▪ ● . 4 in Iulianū . cap. 8. How to get grace . Pro. 24. 30 , 31 A comfort to the weak in grace . Vniuersall grace confuted . Anabaptists & familist● . Aqui● . 1. ● . ● . 〈◊〉 . art . 3. 9. part of Christs sermon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A propertie of our corrupt nature . We should doe no hurt to ourneighbour . How to deale in bargaining . Pretences for badde dealing cut off . How to get loue . How to keep a good conscience . The reason . How to know the Scripture of the old Testament . Apocrypha bookes , not Canonicall . Eccl. ● . 6. New Testament diuine scripture . The bookes of Moses the 1. Script . Certaintie of Scripture . How it may be knowne . ● from the causes . 2. From the effects . 3. From the properties of Scripture . 4. From miracles . 5. From contraries . 6. From testimonies . Of Martyrs . Testimony of t●e spirit . Obiections against scripture answered . Popish twofold Scripture . Andrad ▪ orthod . explic . l. ● . Authority of Scripture . The power of Scripture in giuing iudgement . a 1. Cor. ● . 15 b 1. Ioh. 41. What iudge we must choose . The Church an incompetent iudge . c Conc. Tri ▪ sess . 4. d ●ckius Enchir. loc . com . tit . 1. d● Eccles. & eius author . Scripture is authenticall . 3. sorts of bookes ▪ 1. Diuine . ● . Ecclesiasticall . 3. Humane bookes . ● ▪ God 's estimony alone in prea●●ing . Act. 26. 〈◊〉 . Vnwritten traditions , not authenticall . Andrad . orthod . explic . l. 2 pag 63. Whether the authority of Christ & the Prophets be equall . The ignorāt abuse this ●ule . 10. Part of Christs Sermon . Two distinct places for mens finall aboad . Mens different estat : in heauen and hell . No purgatorie . * Bellarm. de purgat . l ▪ 2. c. 6. Striue to escape hell & get to heauen . Two waies . 1. The way of life . A Christians life is twofold . 1. Spirituall . Fruits of spirituall life . Spiritual life is seene in temptation . How temporall life is lead by faith . A eiuill l●●nest life not sufficient to saluation . We must not liue by sense Measure not gra●● by feeling . Learne to know Gods ●●ll . How to liue in afflictions . 1. The way of nature . 2. The way of false faith . Tur 〈…〉 e. Iudaisme . Poperie . a Concil . T●id . sess 6. cap. 9. & can . 11. &c. b Rhem. on 2. Tim. 4. sect . 4. c Rhem. on Matth. 26. s●ct . 4. d Bellar. de Rom. 〈…〉 . 4. cap. 1● , 6. e Rhem. on Heb. 9 sect . 10. f M●ss●le Ro● . a●●● 5. in ●●itan . p. 30● . g C●nsur . Col ●●f 22● . h Ibid. s. ●●7 . i C●●us . l. ● . c. 13. k 〈◊〉 〈◊〉 de hi●● . ●●●les . c. 2. 3. The way of nature & grace . 〈…〉 Way of death broad . Vniuersall grace con●●●ed . Our dutie 〈◊〉 r gard of these two waies . Luk. 13. 24. I. Charge . How to walk in the way of life . 1 2 3 II. Charge . How to get courage against the straitnes of this way . 1. Dutie . How the law restraines our naturall desires . 1. Commandement . Restraints in the 2. Com. Restraints in the 3. Com. Restraints in the 4. Com. Restraints in the 5. Com. Restraints in the 6. Restraints in the 7. Restraints in the 8. Restraints in the 9. Restraints in the 10. Restraints of man● desires by the Gospel . Math. 19. 26. Su●fer afflication patiently . Our duti● in profession of the tr●d● ▪ III. 〈…〉 . St●●●● to enter . Ma●● . 11. 12. Psal. 132. 2 , 3 , 4 , 5. 〈…〉 ●●demned . 〈…〉 to 〈◊〉 . 1. The danger of ●e●ur●●i● . ●●d . ●6 . 29. 30 The assurāce of the pe●●tent . Excuses of secure persons remooued . 2. Excuse . 3. Excus● , from Gods predestination . The better sort are slack i● striuing . 11. part of Christs sermon . What mak●● a false Prophet . The meaning . False Prophets di●f●r from schismatikes . Iesuites and Priests are false Teachers . Familists and Arrians . Satans malice against the Church . Act. 20. 28 , 29 , 30. The aboundance of he●etikes in the primi●iue Church . Our weakenesse in the faith . Gal. 4. 15. Gal. 1. 6. Our itching humo●r in matters of religion . We must be constant in the faith . Directions to maintaine the truth . a 1. Ki. 21 , 20 b Cha. 22. 8. 2. Rule . Restorers of religion ought to be had in account . 3. Rule . Howe to knowe the truth in religion . Iam. 1. 5. 4. Rule . Society with false Prophets is vnlawfull . Rom. 16. 17. E●seb . Recl . hist. l. 3. c. 25. Delight in Popish writers vnlawfull . Act. 19 19. Free sale of hereticall bookes is dangerous . Toleration of false religion vnlawfull . To separate from Rome , no schisme . Whether a false Prophet should be put to death . 1. Kin. 21. 10. 13. Dan. 3 29. Why God suffers false Prophets . 2. Th ▪ 2. 11 , 11 Danger of false Prophets . 7. Pretences of false prophets 1. Allegation of scripture . 2. Deep learning . Rhem. on Heb. ● sect . 8 Co●c . Trid. sess . 4. decr . 2. 3. Goodly ti●●es . 4. Fai●ed humilitie . Colos 2. 18. and 23. ● . Working miracles . 6 Faire speeches . 1. King. 22. ● . 7. Boldnesse in suffering . Be wise as serpents . We must preserue the puritie of the truth . Fruits of a true Prophet . God calleth Prophets diuersly . How the restorers of religion frō Poperie were called . 1. Not● of a false Prophet . 2 ▪ Note of a true Prophet . 2. Note of a false Prophet . 3 Note of a true prophet & of a false . Rom. 16. 18. Luk. 20. 2 , 3. D●r●i Confu● resp . Whita● ▪ ad 10. ●at Cap. p. 70. a Miss . Rom. à Pio 5. in Li●an . p. 304 b Rhem. on Heb ▪ 〈◊〉 . sect . 9. and c on Mat. 2. sect 3. d Aquin. 3. Summ. q. 25. 〈◊〉 . 3. 4. Xixti 5. Po●●t . orat . de morte Hen● . ● ▪ habi●a a● . 1589. f ●●llar . de ●l●r . l. 1. c 19. g Rhem on Rom. 6. sect . ● . h Rhem. on 2. Tim. 4. sect . 4. Chap. 〈◊〉 . p. 5● . Our church defended against the Brownists . The people ought to bee able to iudge of teachers . We may vse the ministrie of wicked liuers . Math. 23. 2 , 3. Philip. 1 ▪ 18. ●●k . 9. 49. The maine dutie of students in diuinitie . What commends a minister . How some ●●ces becom euill . The state of the vnregenerate . The greatnes of originall sinne . Sauing grace is not vniuersall . Bellarm. de grat . & lib. arb l. a. c. 5. G●b Bi● ▪ l. 2. dist . 27. d●b . 4. The miserie of the vnregenerate . Good works follow iustification . Concil . Trid. sess . 6. cap. 7. & can . 32. ●eli●r . de ●us●i● . l. 4. c. 14 The punishment of sa●e prophets . Io● 15. 2. 6. Comfort against false prophets . Matth. 25. 42. 45. Duties of him that would discouer a false prophet . Rhem. on 1. Tim. 3. sect . 9. 12. Part of Christs Sermon . What professor , shall not be saued Three grosse hypocrites . 1 2 3 Close hypocrites . What gifts a close hypo crite may haue . 1 2 4 5 What professors shal be saued . Wherin the doing of God will standeth . Sauing faith comprehēds 3. things . Ho● to know ●●r f●●●h to b● 〈…〉 . Isa. 28. 16. The grou●●●f repēt●ce . The nature of repentance . New obedience . Branches of new obedience . How to become cheerfull d●●●● of the will of God. We must go be●ond hypocrite● in grace . Of the number that shal be condemned . A dangerous conceit of a mans good estate . The terror of the Lord. What it is to prophesie . What it is to prophesie in Christs name . What a miracle is . God alone can work● miracles . How men worke miracles . Miracles now ceased . Excellent gifts wil not saue vs without faith . Mat. 12. 47 , 48 , 49 , 50. Receiue no new doctrine though confirmed by a miracle . Gods knowledge of his creature . 1. Generall . 2. Speciall . Vniuersall redemption confuted . God deales not hardly in denying redemption to some . Gods election and reprobation prooued . The ground of Gods predestination . For ●●ecne workes are not the ground of Gods decree The effect of Gods knowledge of some to be his . A motiue to know and loue God. 2 3 The Reprob●te neuer had tr●e 〈◊〉 . Elect neue●●all away . Wherein the secōd death standeth . How Christ s●ff●red the sec●d death . A monue to get fellowship with God. How professors of religion may be work●●● of iniquiti●● Christ marks the most secret sinnes . How Christ esteeme● a godly life . A strong motiue to repētance . Purge the heart from a ●u●pose of sinning . Conclusion of Christs sermon . The dutie of euery good hearer . Obedient hearing is true wisdo● Superiours dutie . Students dutie . The true wisdome of prof●ssors . 1. part of it . 2. part of it . 3. Part. How we are built on Christ. Eph. 2. 20 , 21. and 3. 17. Coloss. 2. 7. The fruit of true obedience . A motiue to obedience . True faith cannot be lost . True beleeuers must haue their trialls . The practise of a badde hearer . How all hearers are bound to obedience . The follie of professors . Iam. 1. 22 , 23. Our commō error in iudging men to be wise . A motiue to obedience . Who build on the sands . I. Papists . Concil . Trid. sess 6. cap. 7. 10. 16. 2 Common Protestants . 3 The more forward Protestant . The fruit of bad hearing . Euery professor must be tried . Our dutie in regard of trialls . Daunger of hypocrisie . The maiesty of Christs ministerie . Astonishment at the word no sure signe of conuersion . Act. 16. 27. 31 Quest. Why Christ conuerted so few . Act. 2. 4● . ●om . 15. 8. Silence in the holy assemblies of the Church . Christ preached plainly . Carnall preaching . The authoritie of Christs ministrie . Causes of it . ● . The matter . 2. The manner of his teaching . 3. things accompanying his ministery Mini●●er● must maintaine the credit of their ministry Right manner of preaching . Isay , 6. 6 , 7. We must maintaine the dignitie of our profession . Separation f●●m our Church is vnlawfull . 
A09383	----	A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie Perkins, William, 1558-1602. 1604 Approx. 1814 KB of XML-encoded text transcribed from 378 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09383 STC 19680 ESTC S114465 99849690 99849690 14852 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09383) Transcribed from: (Early English Books Online ; image set 14852) Images scanned from microfilm: (Early English books, 1475-1640 ; 1356:5) A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie Perkins, William, 1558-1602. Cudworth, Ralph, 1617-1688. [16], 475 [i.e. 457], [7], 459-522, 525-662, [34] p. Printed by Iohn Legat, printer to the Vniuersitie of Cambridge, [Cambridge] : 1604. The first leaf is blank except for signature-mark "[par.]" (hand-stamped?); the last leaf is blank. Running title reads: A commentarie vpon the Epistle to the Galatians. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Galatians -- Commentaries -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A COMMENTARIE OR Exposition , vpon the fiue first Chapters of the Epistle to the Galatians : penned by the godly , learned , and Judiciall Diuine , M. W. PERKINS . Now published for the benefit of the Church , and continued with a Supplement vpon the sixt Chapter , by RAFE CVDWORTH Bachelour of Diuinitie . ALMA MATER CANTA BRIGIA HINC LVCEM ET POCVLA SACRA Printed by IOHN LEGAT , Printer to the Vniuersitie of CAMBRIDGE . 1604. TO THE RIGHT HOnourable , right vertuous , and most truly religious Lord , ROBERT , Lord RICHE , Baron of Leeze , &c. Grace and peace . THE holy Scriptures ( Right Honourable ) giuen by diuine inspiration , and penned by the holy men of God , Prophets , Apostles , and Apostolike writers , not by priuate motion , but as they were guided by the holy Ghost ; are not onely commended by God , and left vnto the Church as a pretious depositum carefully to be kept in their integritie ( for which cause the Church is called the ground and pillar of truth . 1. Tim. 3. 15. ) nor to be defended onely by the sword of the Magistrate , against Heretikes , Schismatikes , and men of scandalous life , in which respect he is called ( and that truly , ) Custos vtriusque tabula : But also to be the piller and foundation whereon to rest our faith ; the touch-stone of truth ; the shoppe of remedies for all spirituall maladies ; an anker in the blasts of Temptation , and waues of affliction ; a two edged sword to foyle and put to flight our spirituall enemies ; the onely Oracle to which we must haue recourse , and whereat we are to enquire the will of God : In a word , the bread and water of life , whereon our soules are to feede vnto eternall life . Therefore we are commanded to search the Scriptures as for siluer , and to seeke in them as for treasures , to read in them continually , to meditate of them day and night , to vse them as bracelets vpon our armes , and frontlets betweene our eyes ; to teach them to our posteritie , and to talke of them when we are in our houses , and when we walke by the way , when we lie downe , and when we rise vp . And great reason there is of this commandement , seeing that ( as an ancient writer saith ) Quicquid in cis docetur veritas est : quicquid praecipitur bonitas est : quicquid promittitur foelicitas est : that is , Whatsoeuer is taught in them , is truth it selfe : whatsoeuer is commanded , is goodnes it selfe : whatsoeuer is promised , is happines it selfe . They beeing of such perfection , that nothing may be added vnto them , nor any thing taken from them : of such infallible certentie , that heauen and earth shall sooner passe away , then one title fall to the ground : so pleasant and delightfull , that they exceede the honie and the honie combe : and so profitable , that no treasures may be compared vnto them : seeing they are able to make vs wiser then our enemies , then the aged , then our teachers : to make vs wise vnto saluation ; to giue vs an inheritance among them that are sanctified : nay , able to saue our soules . Which beeing so ; I cannot sufficiently wonder , that any calling themselues Christians should make lesse account of the booke of God , then the Romanes in old time , did of their twelue Tables , and other Heathens of their Rituall bookes : or then the Iewes at this day doe of their Talmud , the Turkes of their Alcoran , the Aethiopians of their Abetelis : especially that those which professe themselues Diuines , should so distast the holy Scripture , that leauing it the cleare fountaine of the water of life , they should betake themselues to the troubled streames of mens deuises , and digge vnto themselues pittes which will hold no water . Wherein the Schoolemen ( I meane the Sententiaries , the Summists , and Quodlibetaries ) are chiefly ( if not onely ) to be censured , who setting aside the Scriptures haue vanished away in vaine speculations in their Questions vpon Lombard the Master of the Sentences , and vpon Thomas their new Master . So that had it not beene for some fewe Glosses ( which notwithstanding like the glosse of Orleans doe often corrupt the text ) Nicolaus de Lyra , Hugo de S. Charo , and Peter Comestor ( whom I should haue named first , beeing so good a text man , that ( as his name importeth ) he did eate vp the text , as the poore mans horse dranke vp the moone ) we should not haue had among such a multitude of writers , one poore comment vpon the Bible for diuers hundred yeares . And no maruaile , seeing it is an ordinarie thing for young nouices in Popish Vniuersities ( and I would it were but there onely ) not to lay the foundation of their studie in Diuinitie vpon the rocke , but vpon the waters : that is , not vpon the Scripture , but vpon Aquinas , or some such Summist : and to reade the Scripture no further then they giue them light for the vnderstanding of their Schoole-Doctours . Witnesse one of their owne writers , who testifieth of himselfe that he had studied Schole-diuinitie and the Canon Law for the space of 16. yeares , and yet neuer so much as saluted either the Scriptures or the Fathers . Which course they take , either because they presume to vnderstand , aboue that which is writtē , cōtrarie to the cōmandemēt of the Apostle , Rom. 12. 3. or for that they iudge the Scriptures too simple and shallow for them to wade in , as not affording them sufficient matter for their witts to worke vpon . Not considering that whilst they contemne the simplicitie of the Scriptures , & looke beyond the Moone , in the meane time with Thales they fall into the ditch : and that whilst they striue with the winges of their wit to soare aboue the cloudes of other mens conceyts , they sincke into a Sea of absurdities and errors . Nor yet remembring that the Scripture hath great maiestie ioyned with simplicitie , and as great difficultie mixed with plainnes and facilitie : and therefore not vnfitly resembled by S. Gregorie , to the main Ocean in which the lamb may wade & the Elephant may swim . For the spirit of God hath in wonderfull wisdom so tempered the Scriptures , that they are both obscure & perspicuous : in some places like a clasped or sealed booke . Isay 29. 11. in other places like a booke that is opened . Apoc. 5. 5. beeing both easie & difficult . Easie , in that the enterance into the word , giueth light and vnderstanding so the simple . Psal. 119. 130. Difficult , in that some things are hard to be vnderstood . 2. Pet. 3. 16. and hard to be interpreted . Ebr. 5. 11. Easie , to inuite vs to reade and learne thē : Difficult , to exercise vs lest we should cōtemne them . From the easie and plaine places are gathered principles of religion , both articles of faith & rules of good life , which we call Catechismes . The difficult places require interpretation , & the Cōmentaries of the learned . Both which are necessarie in the church of God. Catechismes haue a necessarie vse , both in regard of the simple , who are to be fed with milke , beeing but babes in Christ : and of the learned who are strong men in Christ , that they may haue some rule , whereby to trie the spirits , consonant to the analogie of faith , and the doctrine of the orthodoxe Fathers of the Church : which Paul calleth the forme of knowledge . Rom. 2. 20. and The forme of doctrine . Rom. 6. 17. and a patterne of wholesome wordes . 2. Tim. 1. 13. which formes of doctrine were in vse in the primatiue church in the Apostles daies , as it is manifest Heb. 6. 1. where the Apostle sets downe the principall points of the Catechisme , calling them the doctrine of the beginning of Christ. And after the Apostles , we find that they were vsed by the learned Fathers , both of the Greeke and Latine Church . Clement Alex. had his Pedagogue . Cyril of Ierusalem his Catechisme and Mystagog . bookes . Origen ( that famous Catechist ) his books o of principles . Theodoret his Epitome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lactantius his Institutions . Augustine his Enchiridion . Hugo de S. Victore his books of the Sacraments , or mysteries of christian religion . And it were greatly to be wished that as in other reformed churches beyond the Sea , they haue a set Catechisme which all men follow ; and in the church of Rome one approoued by the Councell of Trent : so there were an vniforme Catechisme inioyned by publick authoritie to be vsed in all Families , Schooles , and Churches in this land , that we might all with one mind and one mouth , iudge and speake the same thing . Now as Catechismes gathered out of plaine and easie places are necessarie for the simple : so Commentaries are as necessarie for the vnderstanding of such places as are more abstruse and difficult . Our Sauiour Christ ( the great Doctor of the Church ) hath by his owne practise giuen vs a president hereof in expounding the lawe , Matth. 5. in expounding all hard parables to his disciples a part : for the text saith , that he vnfolded or expounded them vnto them . Mark 4. 33. That he interpreted vnto them in all the scriptures the things which were written of him . Luk. 24. 27. That he opened vnto them the scriptures . v. 32. And they haue bin alwaies so accounted in the Church of God. For the Iewes ( as we know ) had their Per●shim , the Greeke church their Scholia , the Latin Church their Glosses , with other Paraphrases , & Expositions . Neither was it euer called in question by any , saue by the phantasticall Anabaptists , who rest onely vpon immediate reuelations . And some preiudicate Papists , who hold the consent of all Catholikes to be the true Scripture , both the glosse , and the text , the written word , but inkie Diuinitie , and a dead letter . And certaine arrogant spirits who with Nestorius skorne to read any Interpreters . But how Commentaries ought to be written , it is not so easie to define , there beeing such difference as well in regard of the manner of writing , as of the measure . For besides that the Popish writers make foure seuerall senses of the Scripture , commending Ierome to excell in the Literall , Origen in the Allegoricall , Ambrose in the Anagogicall , Chrysostome in the Tropologicall ; they haue aboue fiftie seuerall waies of expounding the Scripture , as their owne writers doe record . In the measure , we finde some too tedious , as the two Alphonsi , Tostatus , and Salmeron , who vpon euery small occasion digresse from the text , or rather take occasion to enter into infinite friuolous questions , which breede strife rather then godly edifying which is by faith . For there is not so short a Chapter in the Bible , vpon which the former mooueth not aboue eight score questions : whereupon his volumes growe to that bignesse , that one contracting his Commentarie vpon S. Matth. and drawing it into an Epitome , yet could not so abridge it , but that it contained aboue a thowsand pages in folio in the largest volume , & smallest character . The other is so short with his 12 volumes vpon the Euangelists , that he might well haue contracted leaues into lines , and lines into letters . Which tedious discourses , and impertinent excursions from the text , serue for no other ende but to cast a mist before the eyes of the reader , and drawe ( as it were ) the vaile of Moses ouer his face , so that he cannot see the meaning of the holy Ghost . Others on the contrarie are too short , and compendious , offending as much in breuitie , as the former in prolixitie : by name , Emanuel Sa the Iesuit , whose Commentaries vpon the Bible are shorter then the text it selfe , like to those of Apollinaris , of whome Ierom writeth , that a man which readeth them , would thinke he red Contents of chapters , rather then Commentaries . But as for the manner : the literall sense ( which our author here followeth ) is the onely sense intended by the Spirit of God : the Allegoricall , Tropologicall , Anagogicall , beeing but seuerall vses and applications thereof : For the Scripture ( consisting in the sense not in the letters ) is profitable to teach , and improoue , as Paul saith : whereas from the Allegoricall sense no necessary argument can be taken ( as their owne doctors confesse ) either to confirme or confute any point of doctrine : & therefore much lesse from the Tropologicall , or Anagogicall . And as for the measure , in regard of breuitie or prolixity , the golden meane hath alway beene iudged by the learned to be the best , which is not onely to giue the bare meaning paraphrastically , but to make collection of doctrine and application of vses ; yet breefly , rather pointing at the cheife heads , then dwelling long vpon any point . Some are of opinion that a Commentor is onely to giue the literal sence of the place , without making further vse of application , or instruction : To which I could easilie subscribe , if all the Lords people could prophesie , or if all were able to handle the word of God , the sword of the spirit : For as to an expert Musitian who is acquainted with the concords or rules of discant , it is as good a direction to haue onely the ground as if he had euery point pricked out vnto him , beeing inured to the diuision vpon euery point , as it falleth out in the ground : So to him that is acquaynted with the word of God , a short and concise handling of the Scripture , may be as good a direction as if euery point were discoursed at large . But because all readers are not strong men in Christ , some beeing but babes , who must haue euery thing minced , and cutt small vnto them before they can receiue it . Neither all teachers expert , & prompt Scribes , like to Ezra , nor mightie in the Scripture as Apollos , such as are able to diuide the word a right , and applie it fitly as they ought . ( Some beeing deceitfull worckmen peruerting it to their owne destruction , in pressing the two dugges of the Scripture , the Ould and New Testament , that in steed of milck , they sucke nothing but blood : Others , vnskilfull , casting wild Colloquintida into the pott of the children of the prophets , beeing too hastie to learne , and too ignorant to know of them selues , what they should haue gathered ) . Therefore to help the ignorance of the one , and hinder the malice of the other ( and so to profitte the most ) beside the meaning , he hath briefly drawne out such doctrines as naturally arise from the text , shewing withall , how they ought to be applied for confutation , correction , instruction , consolation . Which he hath donne with such dexteritie , ( artificially matching together two things , heretofore insociable , Breuitie , and Perspicuitie ) that the like ( I take it ) hath not beene performed heretofore by any Expositer vpon this Epistle : which we may well call the key of the new Testament , in that it handleth the waightiest points of doctrine , whether we consider the necessarie knowledge thereof , or the controuersies of these times . Therefore Luther after he had once publikely expounded it , toke in hand againe , and interpreted it the second time , beginning ( as himselfe saith ) where he ended , according to the saying of Syracides , When a man hath donne what he can , he must beginne againe . Which Commentarie , seeing it hath found such good intertainement amongst vs , beeing but a forrainer , and hauing lost much of his strength , and taken winde by changing from language to language , as wine from one vessell to another : I doubt not but this , beeing a free-denizen , will find the like fauour and acceptance , therather , if it will please your Honour to vouchsafe it your countenance : To whose protection and patronage I here commend it , as S. Luke did his Histories to the most noble Theophylus : desiring hereby to testifie my humble dutie vnto your Honor , and my thankfulnes to God for the riches of his grace bestowed vpon you in my sterie of the Gospell , for your zeale of gods glory , your loue of the truth , and of all those that vnfainedly embrace the truth . And thus fearing to hinder the course of your more serious cogitations & actions , I humbly take may leaue : Desyring the Lord , who hath promised to honour those that honour him , that as he hath made you Honourable in your noble progenitors , so he would make you thrise Honourable in your future successors , and long continue you a notable instrument vnder his Highnes , of the peace and welfare of your country as hetherto he hath done , accomplishing all your desires for present prosperitie and future felicitie . From Emanuell colledge in Cambridge : August . 10. 1604. Your Honours most humbly deuoted RAFE CVDWORTH . TO THE COVRteous Reader . I Here offer to thy view ( gentle Reader ) a Comment , and a Supplement : the Comment begunne by an excellent workeman , and drawne in excellent proportion , in all points suting to the analogie of faith , and the doctrine of the Orthodoxe Fathers of the Church , beeing the substance of his three yeares Lectures vpon the Lords day . If his former workes either of Positiue Diuinitie in sundrie of his Treatises , or Controuersall Diuinitie in his Reformed Catholike , or Case-Diuinitie in his Cases of Conscience , haue ministred any comfort vnto thee , or giuen thee content : I doubt not but these Commentaries will abundantly satisfie thy expectation . For ( to omit the varietie of matter , as also the breuitie and admirable perspicuitie , in regard of the manner , beeing the chiefest commendation of Oecumenius or any Interpreter ) in them as in a mirrour thou maist more clearely see his knowledge in the mysterie of Christ ; and his dexteritie in exemplifying that by practise which he had formerly taught by o precept , thē in any of his writings besides : as hauing a double eminencie aboue the rest . First , in that they were penned the last of all his workes , beeing come to ripenes of iudgement : and that vpon mature deliberation after his Sermons ( as his manner was . ) Secondly , in that they were written with his owne hand , whereas all his other writings ( except some short Treatises ) were taken by some diligent auditors , and perused by himselfe . Herein resembling the Epistle it selfe , which was written with Pauls owne hand : all the rest ( except that short one to Philemon ) by his ●●ribes . And as they doe exceede his other Writings , so I might say ( perhaps more truly then discreetly ) that they surpasse in this kinde , all the moderne writers that haue gone before them : so that he which will vouchsafe to read them , shall not greatly neede nor desire any other Interpreter vpon this Scripture : the which I speake not as esteeming of Antiquitie no better worth then to be put vnder a bushell , that Noueltie might be set vpon the candlesticke : but for that I see not , but that Iohn Baptist the last of all the Prophets , was as goodly a burning and shining candle , as any of the rest : and that he pointed forth Christ more distinctly then the rest . But I hope I shall not neede to vse many words in commendation either of the worke , or of the Author , beeing so well knowne and sufficiently commended by others , for soundnes of doctrine , and integritie of life : which ( whilst he was liuing ) did parallel each other , his doctrine beeing a patterne of his life , and his life a counterpaine of his doctrine . And now beeing dead , his sauorie-writings which he hath left behind him , breathing forth ( as it were ) the sweete smell of a sanctified spirit ( like a field which the Lord hath blessed ) hath got him a name neuer to be forgotten : which giueth him after his death a second life . I am further to aduertise thee , ( good Reader , ) that there were some places in the originall copie to which the Author would ( no doubt ) haue giuen some reuiew and correction , if God had drawne out the line of his life but a little longer : which I haue filed and polished according to my poore skill , though very sparingly , in such places onely as were obscure , or had any phrase of doubtfull construction , or otherwise seemed to be mistaken : pointing and interlining the rest to fit it for the Presse . It may be my vnskilfull handling of them , hath depriued them of their due lustre , yet sure I am it hath giuen them no tincture . Touching the Supplement : it was my purpose at the first to have made a supplie of that which was wanting , out of the Authors owne writings , as it hath beene done in Aquinas Summes and others : but afterwardes perceiuing that his workes alreadie extant , would not affoard me sufficient matter to furnish out that argument , I was inforced to take an other course , and to make a supplie with courser stuffe of mine owne , as I could . Which if it shall seeme not to sure the former in all points , I shall desire thee to consider that it is not so easie a matter for As●lepiodorus accustomed to draw with a cole or chaulke only , to finish a picture he 〈…〉 nne by Apelles with so curious a pensill : and that it is an argument wherein ( I confesse ) I haue not beene so much conuersant as perhaps in some other : neither chosen out of purpose to make ostentation of witt , reading , or inuention : but left as a necessary task to be performed by some for the perfecting of the worke and the good of the Church : ( if this poore mite may conferre any thing to the Treasurie of the Lords temple . ) And thus hoping that these respects may entreate for a friendly acceptance at thy hands , and that thou wilt afforde mee thy good word for my good will , and a fauorable construction for my paines : I commend it to the blessing of the Almightie , and thee to his gratious protection , vnfainedly wishing to thee as to my selfe , the mercie of God in Christ Iesus . August . 10. Thine in the Lord Iesus , R. C. Faults escaped in some copies are thus to be corrected . Pag. lin . Fault . correct . 25 30 building binding 70 28 degree decree 86 27 Christin Christian ibidem   refuse refused 105 4 Prov. 14. 24. 136 3 seach search 153 4 7 47 164 25 begunne beginne 176 24 happily haply 241 5 reuealed conceiued 360 33 it is 402 1 come came 440 16 maginations imaginatiōs 461 29 foole foote 469 23 notes motes 472 38 Recidauation Recidiuatiō . 473 7 the thiefe thiefe 478 30 Quaerenda Qu●rendo 480 17 Supposes Supposals 482 25 perfunctorie defunctorie 482 37 th● the 490 38 heard hard 505 36 thought though 556 23 equall equall 559 26 our an 585 8 see seeing 612 3 Peter Peters 647 14 o other In the Epistle to the Reader , for hath read haue . CHAP. 1 THE EPISTLE OF S. PAVL TO THE GALATIANS . The Argument . TWo things are generally to be considered , the occasion of this Epistle , and the Scope . The occasion that mooued Paul to write this Epistle was , because certen false-Apostles slaundered him both in respect of his calling , as also in respect of his doctrine ; teaching that he was no Apostle , and that his doctrine was false . And by this means they seduced the Churches of Galatia , perswading them that iustification and saluation was partly by Christ and partly by the Lawe . The Scope of the Epistle is in three things . First the Apostle defends his calling in the first and second chapters . Secondly , he defends the truth of his doctrine , teaching iustification by Christ alone . And vpon this occasion , he handles the greatest question in the world , Namely , what is that Justice whereby a sinner stands righteous before God , in the 3. and 4. and in the beginning of the fift . Thirdly , he prescribes rules of good life in the fift and sixt chapters . 1. Paul an Apostle ( not of men , nor by man , but by Iesus Christ , and God the father , who raised him from the dead . ) THe Epistle hath 3. parts , a Preface , an Instruction , and the Conclusion . The preface is in the fiue first verses : and it hath two parts , an inscription , and a Salutation . The inscription sets downe the persons that write the Epistle , and the persons to whome it is sent . The persons that write are two ; Paul & the Brethren . Paul is mentioned in the first verse . In which , in comely and decent manner he commende himselfe to the Galatians by his office and function [ as Apostle ] that is , one called to be a planter and founder of the Church of the newe Testament among the nations . And because the title of an Apostle in generall signification may agree to all teachers : therefore he goes further , and sets downe the cause of his Apostleship . And first he remooues the false causes in these words [ not of men ] that is , not called by men as by Authors of my calling , or not called by the authoritie of men . And in this Paul opposeth himselse to the false-apostles , who were called notby God , but by men . Againe he saith [ not by man ] that is , not called of God in and by the ministerie of any meere man. And in this Paul opposeth himselfe to all ordinarie ministers of the Gospell whatsoeuer , who are called of God by man. This done , he propounds the true cause and author of his Apostleshippe , of whome he was called immediately . Against this it may be obiected , that Paul was ordained to be an Apostle by the imposition of hāds of the Church of Antioch . I answer , that this imposition was rather a confirmation then a calling . Secondly , they of Antioch had not imposed hands on Paul , but that they were commanded by the spirit of God. Further Paul addes that he was called by Christ [ and God the father ] for three causes . The first , was to signifie the consent of will in the father and Christ. The second was to teach vs howe we are to conceiue of God , namely that he is the Father , and Iesus Christ , and the Holy Ghost : for the Godhead may not be conceiued out of the trinitie of persons . The third is , because the father is the fountaine of all good things that come to vs by Christ. Lastly he sets downe the effect or action of the Father [ who raised him from the dead ] and that for two causes . One was to prooue Christ to be the naturall sonne of God , for he professed himselfe to be so : and that was one cause why he was crucified and put to death . Nowe when he was dead , if he had not bin the sonne of God indeede , he had neuer risen againe but had perished in death . And in that the father raised him againe to life , he gaue testimonie that he was his own naturall sonne . And therefore Paul saith that Christ was declared to be the sonne of God by the resurrection from the dead : and he applies the words of the Psalme , ( thou art my sonne this day haue I begotten thee ) to the time of Christs resurrection . Againe , Paul mentions the resurrection of Christ , to note the time of his owne calling : for though the rest of the Apostley were called when Christ was in the estate of humiliation yet Paul was called afterwards , when Christ was entred into his kingdome , and sate at the right hand of his father . The vse . First , whereas Paul in the very fore front of his Epistle beginnes with his owne calling , I gather , that euery minister of the Gospell ought to haue a good and lawefull calling , A man cannot preach vnlesse he be sent . Christ tooke not vnto him the office of a Mediatour till he was called and sent of the Father . Therefore the opinion of the Anabaptist is foolish and phantasticall , who thinke that euery man may preach that will without any speciall calling . They alleadge that the house of Stephanas ordaine themselues to the Ministerie of the Saints . Answer , the meaning of the place is not that they called themselues , but that they set themselues apart to the ministerie of the Saints , in the purpose and resolution of their owne hearts . Againe they alleadge , that all Christians in the newe Testament are Kings and Priests , and the office of the priest is to teach . I answer , all are priests in that they are to offer themselues in sacrifice to God : and to teach priuately within their places and callings , as the master his seruants , the father his children , &c , and to make a confession of their faith , when they are called so to doe . Thirdly , they alleadge , that the power of the keies is giuen to the Church . I answer , it is indeed ; yet so as the vse and administration thereof belongs to the Ministers alone , in the dispēsation of the word . Secondly , whereas Paul saith ( not of men but of Christ ) I gather that euery lawefull calling is of God , and not of men as authors thereof : and that the Right to call belongs to God. The father thrusts forth labourers into the vineyard : the sonne giues Pastors and teachers : the Holy Ghost makes ouerseers . It may be alleadged that the Church hath authoritie to call and ordaine ministers . I answer , that the Churches authoritie is no more but a ministerie or seruice , whereby it doeth testifie , declare , and approoue whome God hath called . Thirdly , whereas Paul thus proclaimes his calling , ( Paul an Apostle of Iesus Christ ) I gather that the callings of the Ministers of the Gospell must be manifest to their owne consciences , and the consciences of their hearers . And that for diuers weightie causes . First , they are imbassadours , instruments , and the mouth of God : and for this cause they are to speake in the name of God , and this they cannot doe , vnlesse they knowe themselues to be called . Secondly , that the calling of the Ministerie may tend to edification there is required the assistance of Gods spirit in the teacher , the protection of him and his ministerie , the effectuall operation of the spirit in the hearts of the hearers . And he that wants the assurance of his calling , cannot pray to God in faith for these things ; neither can he apply the promises of God to himselfe . Thirdly , the knowledge of our callings breeds conscience of our duties , diligence , and the feare of god . Lastly , knowledge of our callings in the consciences of the hearers , breeds a reuerence in their hearts , and obedience to the ministerie of the word . Vpon this , some may demaund , howe they may knowe that they are called of God to the ministerie of the word . Answer : they may knowe it , if they finde three things in themselues : the first is the testimonie of their consciences that they entred not for praise , honour , lucre , but in the feare of god with a desire to glorifie him , and to edifie the Church . The second is a facultie to doe that to which they haue a desire and will. In this facultie are two things , knowledge of God and his waies , and aptnesse to deliuer that which they knowe . The third is the Ordination of the Church which approoues and giues testimonie of their will and abilitie . He that hath these things , is certainely called of God. Nowe put the case , a man wants the first of these three , because he entred with euill conscience , beeing carried with ambitious and couetous desires : then I answer , that his calling still in respect of the Churh , is good and lawefull , and when he repents of his bad conscience , it is also accepted of God. The fourth point to be obserued is , that Paul makes three kinds of callings in the Church . One is when men are called by men , and not by God : and thus are all false teachers called . The second is , when men are called of God by the ministerie of men : thus are all ordinarie ministers of the word called . The third is , when men are called not by men , but by Christ immediately . And Paul here signifieth , that he himselfe and the rest of the Apostles were called according to this third way . And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament . For in that they were called immediately , they were also taught by immediate inspiration , and also aided by the infallible assistance of Gods spirit . And of all this they had promises . Math. 10. 19. 20. Luc. 10. 16. Hence we may gather , the certenty of our religion . The essentiall note of the Church is faith : faith stands in relation to the word of God : and the word of God is no word vnto vs , vnlesse we knowe it to be so : and we knowe it to be so , because it was written by the Apostles , who in preaching and writing could not erre . Secondly , hence I gather , that the doctrine of the Apostles it the immediate word of God , because it was giuen by inspiration both for matter and words : whereas the doctrine of the Church in sermons , and the decrees of councels is both the word of God and the word of man. The word of God , as it agrees with the writings of the Apostles & Prophets : the word of man , as it is defectiue , and as it is propounded in tearmes deuised by man. It may be obiected , that Paul spake some things of himselfe , and not from the Lord , 1. Cor. 7. 12. Not the Lord but I. Answer : the meaning is , not the Lord by any expresse commaundement , but I by collection and interpretation of Scripture , and that by the assistance of Gods spirit , v. 40. Seeing then the writings of the Apostles are the immediate and meere word of God , they must be obeyed as if they had beene written without man by the finger of God. Lastly , seeing it is the propertie of an Apostle to be called immediatly by Iesus Christ , hence it follows , that the authority , office , and function of Apostles ceased with them , and did not passe by succession to any other . Therefore it is a falshood that the Pope of Rome succeedes Peter in Apostolicall authoritie , and in the infallible assistance of the spirit , when he is in his consistorie . And where paul saith he was called by Iesus Christ and not by man , that is meere man , he giues a pregnant testimonie that Christ is both God and man. And whereas Paul was called by Christ raised from the dead ; hence I gather the dignitie of the Apostle Paul aboue all other Apostles , in that he was called after the resurrection of Christ , when he was entred into his kingdome . The Text. 2. And all the brethren that are with me , to the Churches of Galatia . The Exposition . By brethren we are to vnderstand such as seperated themselues from the Pagans , and receiued the faith of Christ , 1. Cor. 5. 11. And here more specially such as taught and professed the faith , that is , both pastors and people , whether of Antioche ( as some thinke ) or of Rome , as others . And Paul writes his Epistle as well in their names as in his owne , and with their consent , for two causes . One was , that he might not be thought to deliuer any priuate doctrine deuised of his owne head . And this care he had alwaies : and therefore taught nothing but that which was in the writings of Moses and the Prophets , Act. 26. 22. And this was the care of Christ : who saith , My doctrine is not mine but his that sent me . Joh. 7. 16. And at this daie , this must be the care of the Ministers of the Gospell , to deliuer nothing of their owne . First therefore their doctrines must be founded in the writings of the Prophets and Apostles : and secondly , that they may be sure of this , they must haue the consent of the true Church , specially of such as haue beene the Restorers of the gospell in this last age . This rule Paul giues Timothie , to continue in the things which he had learned of Paul and the rest of the Apostles , 2. Tim. 3. 14. Hence it appeares to be a fault in sundrie priuate persons , when they read the Scriptures , to gather priuate opinions , to broch them to the world . This practise hath beene the foundation of heresies and schismes in the Church . Secondly , Paul writes with consent , that he might the better mooue and perswade the Galatians to receiue his doctrine which he is nowe to deliuer . Hence it appeares , that the Consent of Pastors and people is of great excellencie . For the better conceiuing of it , and the meaning of the text , I will handle three points . The first is , what is the force of consent ? wherein stands it ? and where it is nowe to be found ? For the first : Consent is of force to prepare the heart , and to mooue it to beleeue : as Augustine saith , I had not beleeued the Gospell , except the authoritie of the Church had mooued me . And this is all it can doe . For it is the word , that is the obiect and the cause of our faith : the word it selfe workes in vs that faith whereby it is beleeued . And Paul in this place vseth consent , not to worke a faith in the Galatians , but onely to stirre vp a liking of his doctrine . Two errors of the Church of Rome must here be auoided . One , that Consent is a certaine marke of the Church . It is false : for Consent may be among the wicked , in the kingdome of Antichrist , Reuel . 13. 16. In the kingdome of darkenesse , all is in peace . Againe , dissention may be among the godly ; as betweene Paul and Barnabas , Paul and Peter : in the church of Corinth there were schismes 1. Cor. 11. Consent therefore simply , vnles it be ioyned with true faith and true doctrine , is not of force to declare vnto vs the true Church . The second errour is that the catholike consent of beleeuers in pointes of religion is the true and liuely scripture , and that ●he written word is but a dead letter to it , and to be iudged by it for his sense and meaning . But all is contrary . For the written word is the first , & perfect pattern of the mind and will of God : and the inward consent in the hartes of men is but a rude and imperfect extract , and draught of it . The second point is wherein standes this consent ? it must haue his foundation in Christ , & thence flow to the members , as the oile from Aarons head , to his garments . Psal. 133. and it standes in three things , consent in one faith and doctrine : consent in affection , whereby men be of one hart . Act. 2. 47. consent in speach . 1. Cor. 1. 10. The third point is where it is now to be found ? The Papists say that they haue true and perfect consent among themselues , and that fathers and Councells be on their side : and that we haue no consent among our selues . I answer first , that they haue not the cōsent which they pretend , for the proper points of Popery were not known to the apostles nor to the Apostolicall churches , but were taken vp in the ages following by little and litle . Secondly , such doctrines as the papists make articles of faith , are but opinions and coniectures in the fathers and Councles . Thirdly , the things which the Papists hold are the same peraduenture in name , but they are not the same indeede with that which the fathers hold , neither are they holden in the same manner : as for example the purgatory which the fathers hold is a thing far different from the purgatory of the papists , and so all the rest . Of consent they may bragge , but they cannot shew it . As for our selues , we all consent in the foundation of religion . There is difference about the descent of Christ into hell . The thing we all hold , namely a descent : the difference is in the manner , whether it be vertually or locally . There is difference about the paines of Christ in his agony and passion : yet all acknowledge the infinite merit and efficacy of the death of Christ. There is difference about the gouernement of the visible church on earth . For the substance of gouernemant all agree , but for the manner of execution and administration , they doe not . That Christ is present in the Eucharist , & that his body and blood is there to be eaten and drunken , all our churches agree : and the difference is only touching the manner of his presence ; namely , whether it be spirituall or locall . And this is the mercy of God that in all our differences the foundation of religon is not rased . Let vs pray for the continuance , and increase of this consent . Thus much of the persons that write : now follow the churches to which the Epistle is sent [ to the churches of Galatia ] . At this time the Galatians had made a reuolte , and were fallen from iustification by the obedience of Christ : so as Paul was affraid of them , Chap. 4. and yet he called them churches still vsing great meekenes & moderatiō . His example must we follow in giuing iudgement of churches of our time . And that we may the better doe this and the better releeue our consciences : marke three rules . The first is , that we must rightly consider of the faultes of churches . Some are faultes in manners , some in doctrine . If the faults of the Church be in manners , and these faults appeare both in the liues of ministers and people , so long as true religion is taught , it is a church , & so to be esteemed : and the ministers must be heard : Math. 23. 1. Yet may we seperate from the priuat company of bad men in the church . 1. Cor. 5. 11. and , if it be in our liberty and choise , ioyne to churches better ordered . If the errour be in doctrine , we must first consider , whether the whole church erre , or some few therein . If the errour be in some and not in all , it remaines a church still , as Corinth did , where some denied the resurrection , because a church is named of the better part . Secondly , we must consider whether the church erre in the foundation or no. If the errour or errours be beside the foundation of religion , Paul hath giuen the sentence that they which build vpon the foundation haie and stubble of erronious opinion , may be saued . 1. Cor. 3. 15. Thirdly , inquiry must be made whether the church erre of humane frailty or of obstinacie . If it erre of frailty , though the error be in the foundation , yet it is stil a church , as appears by the example of the Galatiās . Yet if a church shall erre in the foundation openly , and obstinately , it seperates from Christ and ceaseth to be a church , and we may seperate frō it & may giue iudgement that it is no church . When the Iewes resisted the preaching of Paul , and had nothing to say but to raile , Paul then seperated the Church of Ephesus , and Rome from them , Act. 19. 8. & 28. 28. It may here be demaunded , why Paul writes to the Galatians as brethren , and calls them Churches , seeing they haue erred in the foundation , and are as he saith , vers . 6. remooued to another Gospel . I answer , he could doe no otherwise . If a priuate man shall erre , he must first be admonished , and then the Church must be told of it . If he heare not the Church , then iudgement may be giuen that he is a Publican , and not before : much more then , if the Church shall erre , there must first be an examination of the errour , and them sufficient conviction : and after conuiction , followes the censure vpon the Church , and iudgement then may be giuen , and not before And Paul had nowe onely begun in this Epistle to admonish the Church of Galatia . Great therefore is the rashnes , and want of moderation in many , that haue beene of vs , that condemne our Church for no Church , without sufficient conuiction going before . If they say that we haue beene admonished by bookes published : I say againe , there be grosser faults in some of those books , then any of the faults that they reprooue in the Church of England : and therefore the bookes are not fit to conuince , specially a Church . And though Paul call the Galatians Churches of God , yet may we not hence gather , that the Church of Rome is a church of God. The name it may haue ; but it doeth in trueth openly , & obstinately oppugne the manifest principles of Christian religion . If any demaunde what these Churches of Galatia are ? I answer , that they were a people of Asia the lesse : and though they were famous Churches in the daies of the Apostle , yet now the countrie is vnder the dominion of the Turke . This shewes , what God might haue done to vs in England long agoe for the contempt of the Gospell . This againe shewes , what desolation will befall vs vnlesse we repent and bring forth better fruits of the Gospell . 3. Grace be with you and peace from God the father & from our Lord Iesus Christ. 4. Who gaue — . Here is laid downe the second part of the Preface , which is the Salutation propounded in the forme of a praier , Grace and peace , &c. Grace here mentioned is not any gift in man , but grace is Gods , and in God. And it signifies his gratious fauour and good will , whereby he is well pleased with his elect , in , and for Christ. Thus Paul distinguisheth the grace of God from the gift that is by grace , Rom. 5. v. 15. and sets grace before the gift as the cause of it . Here comes the errour of the Papists to be confuted , which teacheth that the grace , which makes vs gratefull to God , is the infused gift of holinesse and charitie : whereas indeed we are not first sanctified , and then please god : but first we please God by grace in Christ , and then vpon this we are sanctified and indued with charitie . Peace is a gift not in God , but in vs : and it hath three parts . The first is peace of conscience , which is a quietnesse and tranquilitie of minde , arising of a sense and apprehension of reconciliation with God. Rom. 5. v. 1. The second is peace with the creatures : and it hath fiue branches . The first is , peace with angels , for man is redeemed by Christ : and by meanes of this redemption , sinfull man is reconciled to good Angels , Coloss. 1. 20. The second is , peace with the godly : who are all made of one heart and mind , Isai. 11. 9. The third is , peace with our selues : and that is a conformitie of the will , affections , and inclinations of mans nature to the renewed minde . The fourth is , peace in respect of our enemies . For the decree of God is , Touch not mine annointed , and doe my Prophets no harme . Againe , all things turne to the good of them that loue God. The fift is , peace with the beasts of the field . God makes a couenant with them for his people . Ose. 2. 18. The creatures desire & waite for the deliuerance of Gods children , Rom. 8. They that trust in God shall walke vpon the Lyon and the Bafiliske . Psal. 91. The third part of peace is prosperitie and good successe : whatsoeuer the righteous man doth , it prospers . And all things prospered in the house of Potipher , when Ioseph was his steward , because he feared God , Gen. 39. 1 , 2. To proceed , Paul sets downe the causes of grace and peace , and they are two , God the father , and Iesus Christ. And here it must be remembred , that the father and Christ , as they are one God , they are but one cause : and yet in regard of the manner of working , they are two distinct causes . For the father giues grace from none but himselfe , by the sonne ; and Christ procures grace and peace , and he giues it vnto men from thefather . Furthermore Christ is described by his propertie , Our Lord , and by his effects in the next verse . The vse . Whereas Paul beginnes his praier with grace , we learne that Grace in God is the first cause and beginning of all good things in vs. Election is of grace . Rom. 11. v. 5. Vocation to saluation is of Grace . 2. Tim. 1. 9. Faith is of grace . Phil. 1. 29. Iustification is freely by Grace . Rom. 3. 24. Loue is by grace . 1. Ioh. 4. 9. Euery good inclination is of grace . Phil. 2. 13. Euery good worke is of grace . Ezech. 36. 27. Eph. 2. 10. Life euerlasting is of grace . Rom. 6. 23. To auoide any euill is the least good , and euery good is of God. It may be said , that will in man is the cause and beginning of some good things . Answer : In the creating or imprinting of the first grace in the heart , will is no cause at all , but a subiect to receiue the grace giuen . After the first grace is giuen , will is an Agent in the receiuing of the second grace , and in the doing of any good worke . Yet this must be remembred , that when will is an agent , it is no more but an instrument of grace , and grace in God is properly the first , middle , and last cause of grace in vs , and of euery good acte . Hence it followes , that there be not any meritorious workes that serue to prepare men to their iustification : and that the Cooperation of mans will with grace in the acte of conuersion , whereby we are conuerted of God , is but a fiction of the braine of man. Lastly , this doctrine is the foundation of humilitie : for it teacheth vs to ascribe all to grace and nothing to our selues . Secondly we learne , that the cheife good things to be sought for , are the fauour of God in Christ , and the peace of a good conscience . Consider the example of Dauid , Psal. 4. v. 7. & Psal. 73. v. 24 , 25. and of Paul , who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keepe our hearts and minds in Christ. Phil. 4. 7. The fault of most men is , They spend their daies and their strength in seeking riches , honours , pleasures : and they thinke not on grace and peace . After the manner of beasts , they vse the blessings of god , but they looke not at the cause ; namely , the grace of God. Our dutie . Aboue all things to seeke for grace and peace . The reason ; true happinesse , which all men desire , consists in peace , and is founded in grace : they are said to be happie & blessed that mourne , & suffer persecution for iustice sake , Mat. 5. because in the middest of their sorrows & miseries , they haue the fauour of God , & the peace of good conscience . Thirdly in that grace & peace are ioyned , we learn , that peace without grace is no peace . There is no peace to the wicked , saith my god , Isai. 57. last . They which make a couenāt with hel & death are soonest destroyed . Isai. 28. 18. Laughter ( saith Salomon ) is madnes : namely , when it is seuered from grace and peace . When men say peace , peace , then comes destruction , 1. Thess. 5. The prosperitie of the men of this world , ends in perdition . read , Ps. 73. Paul saith not simply that Grace and peace comes frō God , but from God the father and from Iesus Christ : that he may teach vs rightly to acknowledge and worship God. For God is to be acknowledged and worshipped in the father , in Christ , & in the holy spirit . It was the fault of the Pagans , and it is the fault of sundrie Christians to worship an absolute God , without the father , and without Christ. This fault must be amended , for it turnes God to an Idol . Againe when Paul saith , that grace proceeds first from the father , and secondly from Iesus Christ : he sets downe the Order which God obserueth in the communication of grace & peace . The father is the fountaine of grace , and giues it from none but from himselfe . Christ againe is ( as it were ) a conduit , or pipe , to conuaie grace from the father to vs. Of his fulnesse we receiue grace for grace . Ioh. 1. In him we are complete . Col. 2. Election , Iustification , Saluation , and all is done in , and by Christ. 2. Tim. 1. 9. The vse . I. Let them that trauell vnder the burden of a bad conscience , and a bad life come to Christ by turning from their sinnes , and by beleeuing in him , and they shall obtaine grace , & finde rest to their soules . II. In our miseries , our hearts may not be troubled ouermuch , but we must alwaies moderate our sorrowes . For if we beleeue in Christ , we shall alwaies haue grace and peace . Read Ioh. 14. 27. III. We must moderate our cares for this life . For if we trusting in Christ , haue grace and peace , we shall want nothing read Psal. 4. v. 6. 7. Iesus Christ that giues grace and peace , is called , Our Lord , for two causes . One is to teach vs to acknowledge Christ aright , and that is as well to acknowledge him to be our Lord , as wel as our Sauiour . He is a Priest to procure life , a prophet to teach the way of life , a Lord to command them to walke in the way of life . The fault of our times : All men professe Christ : yet many allowe of no Christ , but of their owne deuising : namely , a Christ that must be a Sauiour to deliuer them from hell , but not a Lord to commaund them ; that they cannot brooke . The second cause why Christ is called our Lord , is to signifie the persons to whome grace and peace belong , and they are such as acknowledge Christ for their Lord , and yeild subiection to him in heart and life . They finde rest to their soules , that take vp the yoke of Christ in newe obedience , and the patient bearing of the Crosse , Math. 11. v. 29. 4. Who gaue himselfe for our sinnes , that he might deliuer vs out of this present euill world , according to the will of God our father . 5. To whome be glorie for euer and euer , Amen . In these words , the second argument is propounded , whereby Christ is described , namely the effect of Christ , which is , that he gaue himselfe . And he is said to giue himselfe for two causes . First , because he presented himselfe as a price and sacrifice for sinne to God the Father , Math. 20. 28. Eph. 5. 2. 1. Tim. 2. 6. The second , because he did publikely propound and set forth himselfe to the world , as a sacrifice and price of redemption . Rom. 3. 25. Ioh. 3. 14. and Act. 4. 12. In this giuing there are fiue things to be cōsidered . The first , the giuer , Christ : the second , the thing giuen , and that is Christ himselfe . The third is the ende of his giuing , for sinne , that is , that he might make satisfaction for our sinnes . The fourth is , another end of his giuing , that he might deliuer vs out of this present euil world . Here the present world signifies the corrupt estate of mē , that liue according to the lusts of their own hearts . 1. Ioh. 2. 16. And men are here said to be deliuered & takē out of the world , when they are seuered from the condition of sinnfull men by sanctification , and newnes of life , and by diuine protection , whereby they are preserued from euill after they are sanctified . Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place , but in respect of qualitie . The fifth thing , is the cause that mooued Christ to giue himselfe , and that is the will of God. In the 5. verse there is set downe a corollarie or conclusion , which containes the praise of God. The vse followes . Whereas Christ is the giuer of himselfe , hence it followes that his death and sacrifice was voluntarie . And this he shewed in two things . When he was to be attached he fledde not , but went to a garden in the mount , as his custome was , which was knowne to Iudas , Ioh. 18. 2. And in the very separation of bodie and soule , he cried with a loud and strong voice , which argued that he was Lord of death , & died because his will was to die . This must be remembred . For otherwise his death had not beene a satisfaction for sinne . In that Christ gaue himselfe to be a sacrifice , we learne many things . First , that the worke of redemption exceedes the worke of creation . For in the creation , Christ gaue the creatures to man ; in the redemption he gaue himselfe , and that as a sacrifice . Secondly in that he gaue himselfe , it appeares that he gaue neither angel , nor meere man , nor any thing out of himselfe ; and that all merits of life , and satisfactions for sinne , are to be reduced to the person of Christ : and consequently that there be no humane satisfactions for sinne , nor meritorious workes done by vs : because they pertaine not to the person of Christ , but to our persons : and they were neuer offered of Christ vnto God as merits and satisfactions , because he gaue nothing but himselfe , and the things which appertained vnto his owne person . Thirdly , in that Christ giues himselfe , we must take , and receiue him with hungering hearts . Nay he is to suffer violence of vs , and the violent are to take him to themselues . Lastly , in that he giues himselfe to vs , we againe must giue our bodies and soules vnto him in way of thankefulnes , and dedicate all that we haue or can doe to the good of men . The creatures at our tables present vs with their bodies : and so must we present our bodies , and soules to God. The first ende of this giuing is , that Christ might be a sacrifice , and ransome for sinne . The knowledge of this point is of great vse . First , it workes loue in vs , on this manner . We must in minde and meditation come to the crosse of Christ. Vpon the crosse we are to behold Christ crucified , and in his death and passion , his sacrifice , in his sacrifice for the sinnes of his enemies , his endles loue : and the consideration of this loue will mooue vs to loue him againe , and the father in him . Secondly , the consideration of his endles paines for our sinnes in the sacrifice of himselfe , must breede in vs a godly sorrow for them : for if he sorrow for them , much more we . Thirdly , this knowledge is the true beginning of amendment of life . For if Christ gaue himselfe to redeeme vs from iniquitie , we must take vp a purpose of not sinning , and neuer wittingly sinne more . Lastly , this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes : and they which are eased of their sinnes are blessed , Psal. 32. 1. And in temptation , they may boldly oppose the satisfaction of Christ against hell , death , the law ; and the iudgement of God : and if at any time they sinne , they must recouer themselues and remember that they haue an Advocate with the father Iesus Christ the iust . 1. Ioh. 2. 1. And whereas Paul saith , that Christ gaue himselfe for our sinnes , he teacheth that euery man must applie this gift and sacrifice of Christ to himselfe . This applying is done by faith : and the right manner of application is this . We must turne to Christ , and in turning by faith applie : and when we applie Christ by faith , we must withall turne . Faith goeth before conuersion in order of nature , yet in the order of teaching , and practise , they are both together . They which vse to applie Christ and his benefits vnto themselues , and yet will not turne themselues to Christ , misapplie , and presume : because the right apprehension of Christ , is in the exercises of inuocation , and repentance . The second ende , for which Christ gaue himselfe , is that he might take vs out of this euill world . And hence we are taught three things . First , that we must be grieued and displeased at the wickednes of the world as Lot was , 2. Pet. 2. 7. Secondly , that we must not fashion our selues to the wicked liues of the men of this world : but we must in all things prooue what is the goodwill of God and doe it . Thirdly , seeing we are taken out of this world , we must not dwell in it , but our dwelling must be in heauen . Reuel . 13. 6. the beast out of the sea perfequutes them that dwell in heauen , that is , such as dwell on earth and for affection haue their conuersation in heauen . And seeing this must be so , we must not loue the world , but loue the comming of Christ , and euery day prepare our selues against the day of death , that we may enter into our owne home . And whereas Paul calls this world an euill world , he doth it to signifie that there is nothing in men but sinne , till they be regenerate , yea that ciuill vertues , and ciuill life , that are excellent in the eyes of men , are no better then sinnes before God. It is the errour of the Papists , that men may thinke and doe some thing that is morally good without grace . The cause that mooued Christ to giue himselfe , is the will of God. Hence it appeares that God giues Christ to no man for his foreseene faith , or works . For there is no higher cause of the will of God. The foreknowledge of things that may come to passe , goes before will , but the foreknowledge of things that shall come to passe , and therefore the foreknowledge of faith , and works , followes the will of God. Because things that shall come to passe are first decreed , and then foreseene . The will here mentioned , is said to be the will of God , that is , the first person , the father : for when Christ is opposed to God , then God signifies the father . And he is most commonly called God , because he is God without communication of the godhead from any : whereas the Sonne and holy Ghost are God , by communication of godhead from the father . And this God , is called our father by Paul. And hereby he signifies that the scope of the Gospel is ; first , to propound God vnto vs not only as a creator , but as a father : secōdly , to inioyne vs to acknowledge him to be our father in Christ : and consequently to carrie our selues as dutifull children to him in all subiection and obedience . They which doe not this , know not the intent of the Gospel : and if they know it , in deede they denie it . The conclusion annexed to the salutation ( To whome be glorie for euer ) teacheth vs so oft as we remember the worke of our redemption by Christ , so oft must we giue praise & thāks to God ; yea all our liues must be nothing els but a testimonie of thankfulnes for our redemption . And all our praise and thankes to God , must proceede from the serious affection of the heart , signified by the word , Amen : that is , so be it . 6. Imaruell that you are so soone remooued away to another Gospell , from him that hath called you in the grace of Christ. 7. Which is not another Gospel : but that some trouble you , and intende to ouerthrowe the Gospell of Christ. Here beginnes the second part of the Epistle , in which he giues instruction to the Galatians . And it hath two parts : one concernes doctrine , the other manners . The first part touching doctrine , beginnes in this sixt verse , and continues to the 13. verse of the 5. chapter . The summe of it is a reproofe of the Galatians for reuolting from the Gospell : and it is disposed in this syllogisme . If I be immediately called of God to teach , and my doctrine be true , ye ought not to haue reuolted from my doctrine . But I was called immediately of God to teach , and my doctrine is true . Therefore ye should not haue reuolted from my doctrine . The proposition is not expressed : because it was needelesse . The minor is handled , through the whole Epistle . The Conclusion is in the 6. and 7. verses , the meaning whereof I will briefely deliuer . So soone ] that is , presently after my departure . remooued ] carried away by the perswasions of false teachers , to another Gospel . ] to another doctrine of saluation , which in the speech and opinion of the false teachers , is another manner of Gospel , more sufficient and more excellent , then that which Paul hath deliuered . From him ] that is , from me beeing an Apostle , who haue called you by preaching the Gospell of Christ. In the grace ] that is , haue called you freely , without any desert of yours , to be partakers of the fauour of God in Christ. Which is not another ] which pretended Gospell of the false Apostles , is not indeed another gospell from that of Paul , because there is but one ; but it is an inuention of the brame of man. But there be some ] that is , but I plainely perceiue the cause of your reuolt , that some trouble you , and seeke to ouerthrowe the Gospell of Christ. In these words , two points are to be considered . The first is , the manner which Paul vseth in reproouing the Galatians . He tenders their good , and saluation , and seeks by all meanes their recouerie . And therefore in his reproofe he doth two things . First , he reprooues them with meekenesse , and tendernesse of heart , following his owne rule , Gal. 6. 1. for he might iustly haue said , ye may be ashamed , that ye are remooued to another Gospell , but he saith onely , I maruell , that is , I was well perswaded of you , and I hoped for better things , but I am deceiued , & I wonder at it . Secondly , he frames his reproofe with great warinesse , & circumspection : for he saith not , ye of your selues doe remooue to another Gospell , but ye are remooued : and thus he blames them but in part , and laies the principall blame on others . Againe , he saith not , ye were remooued , but in the time present , ye are remooued , that is , ye are in the acte of Reuolting , and haue not as yet altogither reuolted . And hereby he puts them in minde , that although they be in a fault , yet there is nothing done , which may not easily be vndone . According to his example , we are in all Reproofes , to shewe loue , and to keepe loue : to shewe loue to the partie reprooued , and to frame our reproofe , so as we may keepe his loue . The second point is the fault reprooued , and that is , the Reuolt of the Galatians , which was a departure from the calling , whereby they were called to the grace of Christ. If it be demāded , what kind of Reuolt this was ? I answer , there be two kinds of reuolt , particular and generall . Particular , when men professe the name of Christ , and yet depart from the faith , in some principall points thereof . Of this kinde was the Apostacie of the tenne tribes , and such is the Apostacie of the Romane Church . A generall reuolt is , when men wholly forsake the faith & name of Christ. Thus doe the Iewes , and Turkes at this day . Againe , a reuolte is sometime of weakenesse , and humane frailtie , and sometime of obstinacie . Nowe the reuolt of the Galatians was onely particular in the point of iustification , and of weakenesse , and not of obstinacie : and this Paul signifies when he saith , they were carried by others . Of this Reuo●t , 4. things are to be considered . The time , so soone : from whome , or what ? from the doctrine of Paul , & consequently the grace of Christ. To what ? to another Gospell . By meanes of whome ? but some trouble you , &c. Touching the time , it was short , They were soone carried away . This shewes the lightnesse and inconstancie of mans nature , specially in matter of religion . While Moses tarried in the mount , Aaron and the people set vp a golden calfe , and departed from God. Osea saith , The righteousnesse of the Israelites , was like the morning dewe , which the rising , of the sunne consumeth , chap. 6. 4. Iohn was a burning light , & the Iewes reioyced in this light : that is well ; but marke what is added : for an houre or moment . Iohn . 5. 35. They which cried Osanna to the sonne of Dauid , shortly after cried , Crucifie him , crucifie him . The crosse and persecution , will make men call the Gospell in question , if not forsake it . Luk. 8. 13. The multitude of people among vs are like waxe , and are fit to take the stampe , and impression of any religion : and it is the law of the land that makes the most imbrace the Gospell , & not conscience . That we may constantly perseuere in the profession of the true faith , both in life , and death , first we must receiue the Gospell simply for it selfe , because it is the Gospell of Christ , and not for any other by-respect . Secondly , we must be mortified , and renewed in the spirit of our mindes , and suffer no by-corners in our hearts , where secret vnbeleefe , secret hypocrisie , and spirituall pride may lurke , and lie hid from the eies of men . Heb. 3. 12. Thirdly , we must not onely be hearers of the word , but also doers of it , in the principall duties to be practised , of faith , conuersion , and newe obedience . To come to the second point : when Paul saith , the Galatians were remooued from him that called them , that is , himselfe ; he shewes Christian modestie : because speaking things praise-worthie of himselfe , he speaks in the third person : from him that hath called , &c. The like he doeth , 2. Cor. 12. I knowe a man taken vp into the third heauen : that is , himselfe . And Iohn saith , the disciple that leaned on the breast of Christ , whome Christ loued , asked whome he meant . Ioh. 13. 23. After this practise , we are to giue praise to God , and to his instruments , but neither to praise nor dispraise our selues . This is Christian ciuilitie to be ioyned with our faith . Secondly , when he saith , who hath called you in the grace of Christ , we learne , that the scope of the Gospel is to bring men to the grace of Christ. To this very ende God hath vouchsafed vs in England the Gospel more then fourtie yeares . And therefore our words , and deedes , and liues , should be seasoned with grace , and sauour of it : and shew forth the grace of God. Secondly , we owe vnto God great thankfulnes , and we can neuer be sufficiently thankefull for this benefit , that God calls vs to his grace . But it is otherwise : the sunne is a goodly creature : yet because we see it daily , it is not regarded : and so it is with the grace of God. Thirdly , the Galatians are remooued not onely from the doctrine of Paul , but also from the grace of God. And the reason is , because they ioyned the workes of the law with Christ and his grace in the cause of their iustification , and saluation . Here it must be obserued , that they which make an vnion of grace , and workes , in the cause of iustification , are separated from the grace of God. Grace admits no partner , or fellow . Grace must be freely giuen euery way , or it is no way grace . Hence it followes , that the present Church of Rome is departed from the grace of God , because it makes a concurrence of grace , and workes , in the iustification of a sinner before God : and we may not make any reconciliation with that Church in religion : because it is become an enemie of the grace of God. The third point is , To what thing the Galatians reuolt ? to another Gospel , that is , to a better gospel , then that which Paul taught , compounded of Christ and the workes of the law . And this forged gospel the false apostles taught , and the Galatians quickly receiued . Here we see the curious nicenes and daintines of mans nature , that cannot be content with the good things of God , vnlesse they be framed to our minds : and if they please vs for a while , they doe not please vs long , but we must haue new things . Our first parents not content with their first estate , must needes be as God. Nadab and Abihu offer sacrifice to God , but the fire must be of their owne appointment . King Achas will offer sacrifice to God , but the altar must be like the altar at Damascus . False-teachers beside the doctrine of the Apostles , had profound learning of their owne . The Iewes beside the written law of Moses , must haue their Cabala , containing , as they supposed , more mysticall and excellent doctrine . The Papists beside the written word , set vnwritten Tradition which they make equall with the Scripture . We that professe the Gospel , are not altogether free from this fault . We like , that Christ should be preached : but sermons are not in common reputation learned , neither doe they greatly please the most , vnlesse they be garnished with skill of arts , tongues , and varietie of reading : this curiousnes and discontentment the Lord condemnes , when he forbids plowing with the oxe , and the asse , and the wearing of garments of linsi-wolsie . And it is the worst kind of discontment , that is , in things pertaining to saluation . It is called by Paul , the itching of the care , and it is incident to them that follow their owne lusts . The remedie of this sinne , is to learne the first lesson that is to be lear ned of them that are to be good schollers in the schoole of Christ : and that is to feele our pouertie , and in what extreame neede we stand of the death and passion of Christ : and withall to hunger , & thirst after Christ , as the bread , and water of life . Read Isa. 44. 3. Ioh. 7. 37. Psal. 25. 11. the example of Dauid , Psal. 143. 6. When the heart and conscience hath experimentally learned this lesson , and not the braine , and tongue alone : then shall men beginne to sauour the things of God , and discerne of things that differ , and put a difference betwene grace , and workes , mans word and Gods word , and for the working of our saluation , esteeme of mans workes , and mans word , as offols that are cast to dogges . Paul addes , which is not another Gospel , that is , though it be an other gospel in the reputation of false teachers , yet indeede it is not an other , but is a subuersion of the Gospel of Christ. Hēce I gather , that there is but one Gospel , one in number and no more . For there is but one way of saluation by Christ , whereby all the Elect are saued , from the beginning of the world to the ende . Act. 15. 11. 1. Cor. 10. 3. It may be demanded , how they of the old Testament , could be partakers of the bodie , & blood of Christ , which then was not . Answer . The bodie , and blood of Christ , though then it was not subsisting in the world , yet was it then present to all beleeuers , two waies : first , by diuine acceptation : because God did accept the incarnation and passion of Christ to come , as if it had beene accomplished . Secondly , it was present to them by meanes of their faith , which is a subsistance of things that are not seene ; and consequently it makes them present to the beleeuing heart . Againe , hence it appeares , to be a falshood , that Euery man may be saued in his owne religion , so be it , he hold there is a God , and that he is a rewarder of them that come vnto him . For there is but one Gospel : and if the former opinion were true , then so many opinions , so many gospels . Paul saith , that the world by her wisdome could not know God in his wisdome , and for this cause he ordained the preaching of the word to saue men , 1. Cor. 1. 21. And though he that comes to God must beleeue that he is , and that he is a rewarder of them that come to him : yet not euery one that beleeues generally that there is a God , and that he is a rewarder of them that come to him , comes to God : for this the deuills beleeue . The fourth point , is concerning the Authors of this Reuolt : and Paul chargeth them with two crimes . The first is , that they trouble the Galatians , not onely because they make diuisions , but because they trouble their consciences setled in the gospel of Christ. It may be alleadged , that there be sundrie good things which trouble the conscience , as the preaching of the law , the censure of excommunication , the authoritie of the magistrate in compelling Recusants to the congregation . I answer , these things indeede trouble the consciences of men , but they are euill consciences : and the ende of this trouble is that they may be reformed , and made good . But the crime wherewith the false-apostles are charged , is , that they trouble the consciences of the godly , or the good consciences of men . Here then is set downe a note , whereby false , and erroneous doctrines , may be discerned : namely , that they serue onely to trouble , and disquiet the good conscience . And by this we see the Romane religion to be corrupt and vnsound : for a great part of it tends this way . Iustification by workes is a yoke that none could euer beare . Act. 15. The vowe of single life is as a snare , or as the noose in the halter to strangle the soule . 1. Cor. 7. 34. So is the doctrine which teacheth that men after their conuersion , must still remaine in suspence of their saluation : and that pardon of sinne , is necessarily annexed to confession in the eare , & to satisfaction for the temporall punishment of sinne in this life , or in purgatory . On the contrary , the Gospell of Christ ( as here it appeares ) troubles not the good conscience , but it brings peace and perfect ioy . Iohn . 15. 11. Rom. 15. 4. And the reason is plaine : for it ministers a perfect remedy for euery sinne , and comfort sufficient for euery distresse . And this is a note whereby the gospell is discerned from all other doctrines , whatsoeuer . The second crime where with the false-apostles are charged , is , that they ouerthrow the gospell of Christ : the reason of this charge must be considered . They did not teach a doctrine flat contrary to the Gospell of Christ : but they maintained it in word , and put an addition to it of their owne out of the law , namely instification , and saluation , by the workes thereof . And by reason of this addition , Paul giues the sentence that they peruer● , and turne vpside downe the Gospell of Christ. Vpon this ground it appeares that the Popish religion is a flat subuersion of the Gospell of Christ , because it ioynes iustification by workes , with free iustification by Christ. The excuse , that the works that iustify , are workes of grace , and not of nature , will not serue the turne . For if Christ by his grace make workes to iustifie , then is he not onely a sauiour , but also an instrument to make vs sauiours of our selues : he beeing the first , and principall sauiour , and we subordinate sauiours , vnto him . But if Christ haue a partner in the worke of iustification , and saluation , he i● no perfect Christ. 8. But though we , or an angell from heauen , preach vnto you otherwise , then that which we haue preached vnto you , let him be accursed . 9 As we said before , so say I now againe : if any man preach vnto you otherwise then ye haue receiued , let him be accursed . An obiection might be made against the former conclusion , thus : But the most excellent among the Apostles , Iames , Peter , Iohn ( by your leaue ) teach an other gospel then that which Paul had preached . To this obiection he makes answer in this verse negatiuely , that whosoeuer teacheth another Gospell is accursed , whatsoeuer he be . In this answer three things are to be considered : a sinne , the punishment thereof , and a supposition seruing to amplifie the sinne . The sinne is to preach in the cause of our iustification , any other thing beside that or diuers to that which Paul taught the Galatians , though it be not contrarie . Thus much the very words import : and the same wordes are againe vsed in the next verse . And Paul bids Timothie , auoid them that teach otherwise , that is , any diuers doctrine as necessarie to saluation , beside that which he taught . 1. Tim. 6. 3. And the reason of this sinne , is : because God hath giuen this commandement , We may not depart from his word , to the right hand or to the left ; neither may we adde thereto , or take therfrom . Iosu. 1. v. 7. 8. Deut. 4. & 12. Before I gather any doctrine hence , this ground is to be laid downe , that Paul preached all the counsell of God , Act. 20. 27. And that which he preached , beeing necessarie to saluation , he wrote , or some other of the Apostles . Ioh. 20. 31. This beeing graunted ( which is a certen trueth ) two maine conclusions followe . One , that the Scriptures alone by themselues , without any other word , are aboundantly sufficient to saluation , whether we regard doctrines of faith , or manners . For he that deliuers any doctrine out of them , and beside them , as necessarie to be beleeued , is accursed . The second conclusion , is , that vnwritten Traditions , if they be tendered to vs , as a part of Gods word , and as necessarie to saluation , they are abominations , because they are doctrines beside the Gospell that Paul preached . And the Romane religion goes to the ground : because it is founded on Tradition out of , and beside the written word . Learned Papists , to helpe themselues , make a double answer . One is , that they are accursed which preach otherwise then Paul preached , and not they which preach otherwise then he writ . But it is false which they say , for that which he preached , he writte . Augustine hauing relation to the text in hand saith , that he is accursed which preacheth any thing o beside that which we haue receiued in the legall and Euangelicall scriptures . Againe , he saith , that he must o not teach any more , or any other thing , then that which is in the Apostle , whose words he must expound . The second answer is , that to preach otherwise , is to preach contrary . Because ( as they say ) precepts and doctrines , may be deliuered if they be diuerse , and not contrary . As the Gospell of Iohn , and the Apocalyps , were written after this epistle to the Galatians , which are diuers to it , though not contrarie : the like they say of the canons of councells : and that Paul , Rom. 16. 18. put [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] beside , for contrarie . I answer thus : The proposition ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) translated beside or otherwise , signifieth thus much properly : and we are not to depart from the proper signification of the words , vnlesse we be forced by the text . And the place in the Romans in his proper and full sense , must be turned thus : Obserue the authors of effences , besides the doctrine which ye haue learned . And Pauls minde , is , that they should be obserued , that teach any other diuers , or distinct doctrine , though it be not directly contrarie . The Gospell of Iohn and the Apocalyps , written afterward , propound not any diuers doctrine , pertaining to the saluation of the soule , but one and the same in substance , with that which Paul wrote . The Canons of Councels , are traditions touching order and comelinesse , & they prescribe not any thing , as necessarie to iustification , and saluation . Againe , the Embassadour that speakes any thing beside his commission , is as well in fault , as he that speakes the cōtrarie : though not so much . The second point is , the punishment [ Let him be accursed ] Here are three things to be considered . The first , what is it to be accursed ? Ans. God hath giuen to the Church , the power of building , and it hath 4. degrees , Admonition , Suspencion from the Sacraments , Excommunication , Anathema . And this last is a censure or iudgement of the Church , whereby it pronounceth a man seuered from Christ , and adiuged to eternall perdition , Rom. 9. 5. 1. Cor. 16. 22. And he is here said to be accursed , that stands subiect to this censure . The second part is , who are to be accursed ? Answer . Hainous offendours , and desperate persons , of whose amendment , there is no hope . And therefore this iudg ▪ ment is seldome pronounced vpon any . We finde but one example in the newe Testament : Paul accursed Alexander the Copper-smith , 2. Tim. 4. 14. And the Church afterward accursed Iulian the Emperour . Other examples we finde not any . The third point , howe the Church should accurse any man , and in what order ? Answer . In this action , there be foure iudgements . The first is Gods , which is giuen in heauen , whereby he doeth accurse obstinate and notorious offendours . The second iudgement , pertaines to the Church vpon earth , which pronounceth them accursed , whome god accurseth . It may be said , howe comes the Church to knowe the iudgement of God , whereby he accurseth ? Answer . The word sets downe the condition of them , that are accursed ; and experience , and obseruation findes out the persons , to whome these conditions are incident . The third iudgement is giuen in heauen , whereby God ratifies and approoues the iudgement of the Church , according to that , whatsoeuer ye binde on earth , shall be bound in heauen . The last iudgement , pertaines to euery priuate person , who holds him in execration , whome God hath accursed , and the Church hath pronounced so to be . If he heare not the Church , the Church pronounceth him to be as a Publican and heathen : & then ( saith Christ ) let him be a Publican to thee . Thus must the text be vnderstood . Hence we we are taught , to be carefull in preseruing the puritie of the Gospell : because the corrupters thereof , are to be accursed as the damned spirits . Hence againe it appeareth , that the Church in accursing , doth but exercise a Ministerie , which is , to publish and testifie , who are accursed of God. Lastly , hence we learne , that priuate persons must seldome vse cursing : because God must first accurse , and the Church publish the sentence of God ; before we may with good conscience vtter the same . They therefore , which in a rage accurse themselues , & others , deale wickedly . We are called ordinarily to blessing , & not to cursing . The third point is , the fupposition of things impossible , on this manner . Put the case , that I Paul , or any other of the Apostles , should teach otherwise then I haue taught you : neither I nor they must be beleeued , but be accursed . Againe , put the case , that an angell from heauen should come and preach , otherwise then Paul preached to the Galatians , who must be beleeued ? Paul , or the Angel ? the answer is , not the Angell , but Paul : and the angel must be accursed . And the reason is , because Paul in preaching and writing , did represent the authoritie of God , and God puts his owne authoritie into the word which he vttered : and he was assisted by the extraordinarie , immediate , and infallible assistance of Gods spirit . From this supposition , sundrie things may be learned . The first , that the word preached and written by Paul , is as certen , as if it had bin written by God himselfe , immediately . It may be obiected , that Paul saith , 1. Cor. 7. 12. To the remnant , I speake , not the Lord. I answer , Paul saith , I , not the Lord , not because he was deceiued in his aduise , for he spake by the spirit of God , c. 7. v. 40. but because he gaue counsell in a case of marriage , whereof the Lord had made no expresse lawe . The meaning then is this , I speake by collection from the lawe of God , and not the Lord , by any particular and expresse lawe . Secondly it appeares hence , that the articles of faith , or the doctrine of the Gospell , is in excellencie and authoritie , aboue all men and angeis . And hence it followes , that the Church and Councels , cannot authorize the word of God , in the minde & conscience of any man. For the inferiour , and dependent authoritie , addes nothing to that which is the principall , and superior authoritie . Therefore , the opinion of the Papist is false , that we cannot knowe the scripture to be the word of God , but by the testimony of the Church : as though the letter of a Prince , could not be knowne to be so , without the testimonie of the subiects . The principall authoritie is sufficient in it selfe , to authorize it selfe , without externall testimonie . Thirdly , since the daies of the Apostles , sundrie doctrines haue bin receiued and beleeued , touching intercession of Saints , praier to the dead , and for the dead , Purgatorie , and such like : and these doctrines haue bin confirmed by sundrie revelations . And here we learne , what to iudge both of the doctrines , and of the reuelations ; namely , that they are accursed : because the doctrines are beside the written word , and the reuelations tend to ratifie and confirme them . Lastly , hence we learne , what to thinke of the writings of Papists , and Schoolemen , whereof some are called , Seraphicall , cherubicall , or Angelicall doctors . They broch , and maintaine sundrie things , beside that which the Apostles preached , & wrote ; as iustification by workes , and a mixture of the lawe and the Gospell : they giue too little to grace , and too much to mans will. In this regard , Paul hath giuen the sentence , that they are accursed . For this cause , students of diuinitie , are warily to read them with praier , that they be not led into temptation , and they are to vse them onely in the last place . And they are greatly to be blamed , that preferre them almost aboue all writers : they shewe that they haue little loue of the Gospell in their hearts . 9 As we said before , so say I now againe : if any man preach vnto you otherwise then ye haue receiued , let him be accursed . In these words Paul repeates againe that which he said before : and the repetition is not in vaine , but for three weightie causes ; the first is , to signifie that he had spoken not rashly , but aduisedly , whatsoeuer he had said before : the second is , that the point deliuered , is an infallible truth of God : the third is , to put the Galatians and vs in minde , that we are to obserue and remember that which he hath said , as the foundation of our religion , namely , that the doctrine of the Apostles is the onely infallible truth of God , against which we may not listen to Fathers , Councels , or to the very Angels of God. If this had bin remembred and obserued , the Gospel had continued in his puritie after the daies of the Apostles . In this verse one thing is to be obserued . Before Paul saide , they are accursed which teach otherwise then he had taught : here he saith , they are accursed which teach otherwise then the Galatians had receiued . Whereby it appeares , that as Paul preached the Gospel of Christ , so the Galatians receiued it . And they receiued it , first in that they , had care to know it , secondly in that they gaue the assent of faith vnto it , as to a truth : against which the very Angels could take no exception . And for this also are the Thessalonians commended that the Gospel was to them in power and much assurance . The great fault of our times is , that where as the Gospel is preached , it is not accordingly receiued . Many haue no care to know it : and they which know it , giue not vnto it the assent of faith , but onely hold it in opinion . And this is the cause that there is so small fruit of the Gospel . This sinne will at length haue his punishment . The places that are not seasoned by the waters of the Sanctuarie , are turned to saltpits . Ezech. 47. v. 11. 10 For now whether preach I men or God ? or seeke I to please men ? for if I should yet please men I were not the seruant of Christ. The interrogations in this place , doe I preach ? and , doe I please ? are in stead of earnest negations : I doe not preach , I doe not please . And when he saith , doe I now preach men , or God ? his meaning is this : Heretofore I haue preached the Traditions of men , but now beeing an Apostle , I preach not the doctrine of men , but of God. And when he saith , doe I seeke to please , men ? his meaning is this ; I doe not make this the scope of my mini sterie , to frame , and temper my doctrine so , as it may be sutable and pleasing to the affections of men . For otherwise we are to please men in that which is good , and for their good . 1. Cor. 10. 33. Rom. 15. 2. This verse containes a double reason of his former speach , and of the repitition thereof . The first is this ; Though heretofore I taught the Traditions of men ; yet now I teach the word not of men , but of God : and therefore I accurse them that teach otherwise . The second is framed thus . If I should yet please men , I were not the seruant of God : but I am the seruant of God : therefore I seeke not to please men , but , if neede shal be , I will denounce curses against them . Here first we see the proper matter of the Ministerie , which is not the word or doctrine of man , but of God. By this the Ministers of the Gospel are taught to handle , their doctrine with modestie , and humilitie , without ostentation , with reuerence , and with a consideration of the maiestie of God whose the doctrine is which they vtter , that . God may be glorified . 1. Pet. 4. 11. Secondly , the hearers in hearing are to know that they haue to deale with God : and that they are to receiue the doctrine taught not as the word of man , but as the very word of God , as the Thessalonians did . 1. Thess. 2. 13. The want of this consideration , is the cause that some contemne the ministerie of the word , and others are not touched and mooued in hearing . Againe , here is set downe the right manner of dispensing the word , which must not be for the pleasing of men , but of God. Hence it appeares , that Ministers of the Gospel , must not be men-plea 〈…〉 , nor applie , and fashion their doctrine to the affections , humours , and dispositions of men , but keepe a good conscience , and doe their office . The Lord tells Ieremie he must not turne to the people , but the people must turne to him , Ierem. 15. 19. Thus God shal be with them , and they shal bring forth much fruit . And the people must know it to be a good thing for them , not to be pleased alwaies by their Ministers . The ministerie of the word must be as a sacrificing knife , to kill and mortifie the old Adam in vs , that we may liue vnto God. A sicke man must not alwaies haue his minde , but he must often be crossed , and restrained of his desire : and so must we that are sicke in our soules in respect of our sinnes . It is a fault therefore of men that desire to be pleased , & to haue matters smoothed ouer of their teachers . This is Dauids balme , which he wisheth may neuer be wanting to his head . Psal. 141. 5. The ende of this verse sets downe a memorable sentence , That if we seeke to please men , we cannot be the seruants of God. Hence I gather , that our nature is full of rebellion , and enmitie against God ; because they which please men , cannot please God. Againe , here is set downe what is the hurt that comes by pride , and ambition . It keepes men that they cannot be the seruants of Christ. Ye beleeue not ( saith Christ ) because ye seeke glorie one of another . Ioh. 5. 44. Ambition so fills the minde with vanitie , and the heart with worldly desires , that it cannot thinke , or desire to please God. Wherefore he that would be a faithfull Minister of the Gospel , must denie the pride of his heart , and be emptied of ambition , and set himselfe wholly to seeke the glorie of God in his calling . And generally , he that would be a faithfull seruant of Christ , must set God before him as a Iudge , and consider that he hath to deale with God : and he must turne his minde , and senses from the world , and all things therein , to God : and seeke aboue all things to approoue his thoughts , desires , affections , and all his doings vnto him . Lastly , the profession of the seruant of God , is here to be obserued in the example of Paul , who saith , Doe I now preach men ? and , doe I yet please men ? as if he had said , I haue done thus and thus , I haue preached the Traditions of man heretofore , and I haue pleased man in persequnting the Church of God : but I doe not so still , neither will I. And he that can say the like with good conscience , I haue sinned thus and thus heretofore , but now I doe not , neither will I sinne as I haue done , is indeede the seruant of God. v. 11. Now I certifie you , brethren , that the Gospel which was preached by me , was not after man. The meaning is this : that it may the better appeare that I haue iustly accursed them which teach any other Gospel , and iustly reprooued you for receiuing it : I giue you to vnderstand , that the Gospel which I preached was not after man , that is , not deuised by man , or preached of me by mans authoritie , but it was from God , and preached by the authoritie of God. And this sense appeares by v. 10 , and 12. In these words is laid downe the reason of the conclusion , or the assumption of the principall argument , which was on this manner : If I be called to teach , and that immediatly of God , and my doctrine be true , then ye ought not to haue reuolted from the Gospel which I preached : but I was called to teach immediatly of God , and my doctrine is true . The first part of this assumption is here set downe , and handled to the ende of the second chapter : and the conclusion ( as we haue heard ) was set downe in the premises . Hence two maine points of doctrine that are of great consequent , may be gathered . The first is this : It is a thing most necessarie , that men should be assured and certified that the doctrine of the Gospel , and the Scripture , is not of man , but of God. This is the first thing which Paul stands vpon in this Epistle . It may be demanded , how this assurance may be obtained . I answer thus . For the setling of our consciences , that Scripture is the word of God , there be two testimonies . One is the Euidence of Gods spirit , imprinted and expressed in the Scriptures : and this is an excellencie of the word of God aboue all words , and writings of men , and Angels : and containes 13. points . The first , is the puritie of the law of Moses , whereas the lawes of men , haue their imperfections . The second i● that the Scripture setteth downe the true cause of all miserie , namely sinne , and the perfect remedie , namely the death of Christ. The third is , the Antiquitie of Scripture , in that it fets downe an historie from the beginning of the world . The 4. is , prophecies of things in sundrie bookes of Scripture , which none could possibly foretell but God. The 5. is , the confirmation of the doctrine of the Prophets and Apostles by miracles , that is , works done aboue , and contrarie to the strength of nature , which none can doe but God. The 6. is , the consent of all the scripture with themselues , whereas the writings of men , are often at iarre with themselues . The 7. is , the confession of enemies ; as namely , of heretickes , who in oppugning of scriptures , alleadge scriptures , and thereby confesse the trueth thereof . The 8. is , an vnspeakable detestation , that Sathan and all wicked men beare to the doctrine of scripture . The 9. is , the protection and preseruation of it , from the beginning to this houre , by a speciall prouidence of God. The 10. is , the constant confession of Martyrs , that haue shedde their blood for the Gospell of Christ. The 11. is , that fearefull punishments and iudgements haue befallen them , that haue oppugned the word of God. The 12. is , holinesse of them that professe the Gospell . The last is , the effect and operation of the word : for it is an instrument of God , in the right vse whereof , we receiue the testimonie of the spirit , of our adoption , and are conuerted vnto God. And yet neuerthelesse , the word which conuerteth , is contrarie to the wicked nature of man. The second testimonie is , from the Prophets and Apostles , who were Embassadours of God , extraordinarily to represent his authoritie vnto his Church , and the pen-men of the holy Ghost , to set downe the true and proper word of God. And the Apostles aboue the rest , were eie-witnesses , and eare-witnesses , of the sayings , and doings of Christ : and in that they were guided by the infallible assistance of the spirit , both in preaching , and writing : their Testimonie touching the things which they wrote : must needes be authenticall . If it be said , that counterfeit writings , may be published to the world , vnder the name of the Apostles . I answer , if they were in the daies of the Apostles , they , by their authoritie cut them off : and therefore Paul saith , If any teach otherwise , let him be accursed . And they prouided , that no counterfeits should be foisted vnder their names , after their departure . And hereupon Iohn , the last of the Apostles , concludes the new Testament with this clause , If any man shall adde vnto these things , God shall adde vnto him the plagues that are written in this booke , Reu. 22. 18. If any demand , of what value is the testimonie of the Church . I answer , consider the Church distinct ; from the Apostles , and then the testimonie thereof , is farre inferiour to the Apostolicall testification , concerning the word of God. For the Church is to be ruled , by the testimonie of the Apostles , in the written word : and the sentence of the Church , is not alwaies , and altogether certen , nor ioyned with that euidence of the spirit , wherewith euery testimonie Apostolicall is accompanied . Furthermore , that we may be capable of these two testimonies , and take the benefit thereof , we our selues for our parts , must yeilde subiection , and obedience to the word of God. In this our obedience , shall we be assured , that it is indeed of God , as our Sauiour Christ saith , Ioh. 7. v. 17. This doctrine touching the certentie of the word , is of great vse . For when the minde and conscience , by meanes of the double testimonie before mentioned , plainely apprehends it , there is foundation laid of the feare of God , and of iustifying faith : & before we be assured that the scripture is the word of God , it is not possible , that we should conceiue , and hold a faith in the promises of God. And the want of this certentie in many , is an open gappe to heresie , apostacie , Atheisme , and all iniquitie . Secondly , by this it appeares , that the Church of Rome erreth grossely , in teaching that we cannot knowe the scripture to be the word of God , without the testimonie of the Church , in these latter times , and that without it , we could haue no certentie of religion ; whereas the testimonie of the spirit , or the euidence thereof in scripture , with the testimonie of the Apostles , will doe the deede sufficiently , though the Church should be silent . The second maine point is , That it is necessarie , that men should be assured in their consciences , that the calling , and authoritie of their teachers , is of God. It may be demanded , howe we in these daies should be assured hereof . I answer thus : a diuers consideration must be had , of the first Ministers of the Gospel , and of their successors . Touching the first Ministers and planters of the Gospel , within these 80. yeares . We must consider , that a calling is of two sorts : Ordinarie , and Extraordinarie . Ordinarie is , when God calls by the voices , and consent of men , following the laws of his word . Extraordinarie is , when God calls otherwise . And this he doth 3. waies , first , by immediate voice . Thus God called Abraham and Moses , and thus were the Apostles called . The second is , by the message of a creature . Thus Aaron and the tribe of Leui was called by Moses : Elizeus , by Elias : Philip was called by an angel to baptize the Eunuch , Act. 8. 26. The third is , by instinct . Thus Philip a deacon preached in Samaria , Act. 8. 14. Thus the men of Cyprus , and Cyrene preached among the Gentiles , and the hand of God was with them , though otherwise they were but priuate persons , Act. 11. 19 , 20. Of this kind was the calling of the first preachers of the Gospel . It may be obiected , that they did not confirme their callings and doctrine by miracles , which they should haue done , if their callings had beene extraordinarie . I answer : they preached no new doctrine , but the old & auntient doctrine of the Prophets and Apostles , which they had heretofore confirmed by miracles . Now old doctrine needes no newe miracles , but new doctrine , such as are the Popes decrees & decretals . Againe , it may be alleadged , that men may falsly pretend extraordinarie calling . I answer , if three rules be obserued they cannot . The first is , that extraordinarie neuer takes place , but when there is no roome for ordinarie . The second , that they which plead a calling extraordinarily , must be tried by the word , both for doctrine and life : for this is an infallible way to discouer false teachers , Math. 7. 22. Deut. 13. 1. 5. Iohns authoritie is said to be from heauen , because his baptisme , that is , his doctrine , was so . Luk. 20. 2. The third is , that extraordinarie teachers in these last daies , after they haue brought men to receiue the Gospel , are to be ordained as other ordinarie ministers after the laws of gods word . For they are not extraordinarie in respect of their doctrine , which is the doctrine of the word , nor in respect of their office or function , in which regard they are Pastors & teachers , and not Apostles or Euangelists : but their callings are extraordinarie , in respect of the common abuse of the office of teaching , and in respect of the common corruption of doctrine . These 3. rules , as caueats obserued , we may easily perceiue who are called extraordinarily , who not : and they are all fully verified in the first preachers of the Gospell . Thirdly , it is obiected , that they which are lawfully called , are ordained by them , whose auncetours haue bene successiuely ordained by the Apostles . I answer : Succession is threefold . The first is , of persons and doctrine joyntly together : and this was in the Primitiue Church . The second is , of persons alone , and this may be among infidels , and heretikes . The third is , of doctrine alone . And thus our Ministers succeede the Apostles . And this is sufficient . For this Rule must be remembred , that the Power of the keyes , that is , of order and iurisdiction , is tied by God and annexed in the new Testament to doctrine . If in Turkie , or America , or els where , the Gospel should be receiued of men , by the counsell and perswasion of priuate persons , they shall not neede to send into Europe for consecrated Ministers , but they haue power to choose their owne Ministers from within themselues : because where God giues the word , he giues the power also . Touching the Successours of the first preachers , their calling was altogether ordinarie , and they were ordained of their predecessours . It is obiected , that their callings are corrupt . I answer thus . All actions Ecclesiasticall , that tende to binding or loosing , appertaine properly to the person of Christ , and men are but ministers , and instruments thereof . And therefore to call men to the ministerie and dispensation of the Gospel , belongs to Christ , who alone giueth the power , the will , the deede . And the Church can doe no more but testifie , publish , and declare whome God calleth , by Examination of parties for life and doctrine , by Election , and by ordination . This is for substance all that the Church can doe : and all this is allowed , and prescribed by the lawes of this Church , and land . And therefore our callings for their substance are diuine , whatsoeuer defects there be otherwise . This assurance that our callings are of God , is of great vse . It makes the Minister to make a conscience of his dutie : it is his comfort in trouble . Isa. 49. 2. 2. Cor. 2. 15. And to the hearers it is a meanes of great reuerence , and obedience . 12 For neither receiued I it of man , neither was I taught it , but by the reuelation of Iesus Christ. The meaning is this . Paul here saith , he receiued not the Gospel of man : because he receiued not the office to teach and preach the Gospel from any meere man. For here he speakes of himselfe as he was an Apostle : and then an Apostle properly is said to receiue the Gospel , when he receiues not onely to know and beleeue it , but also to preach it . And he addes further , that he was not taught it , that is , that he learned the Gospel not by the teaching of any man , as formerly he learned the law at the feete of Gamaliel . The last words [ but by the reuelation of Iesus Christ ] carrie this sense ; but I learned and receiued it of Christ , who taught me by reuelation . Further , Reuelation is twofold , one ordinarie , the other extraordinarie . Ordinarie is , when Christ teacheth men by the word preached , and by his spirit . In this sense the holy Ghost is called the spirit of reuelation , Eph. 1. 17. Extraordinarie is , with the word preached , and that foure waies . First , by voice . Thus God taught Adam and the Patriarkes . The second , by dreames , when things reuealed were represented to the minde in sleepe . The third is vision , when things reuealed are represented to the outward senses of men beeing awake . The fourth is instinct , when God teacheth by inward motion and inspiration . Thus did God vsually teach the Prophets . 2. Pet. 1. 21. Now the reuelation which Paul had , was not ordinarie , but extraordinarie , and that partly by vision , partly by voice , and partly by instinct , Act. 9. & 22. It may here be demanded , where Christ was , whether on earth or in heauen , because Paul heard his voice , & saw him visibly . I answer , he was not on earth , but in heauen : and that Paul both saw , and heard him , it was by miracle ; whereas Stephen in like manner saw Christ , he saw him not on earth , but standing at the right hand of God in heauen : for otherwise the opening of the heauens had bin a needles thing . These wordes then are a confirmation of the former verse , on this manner . The authoritie whereby I teach , and the doctrine which I teach , I first receiued and learned it , not of man , but immediatly of Christ : therefore the Gospel which I preach is not humane , but diuine , and preached not by humane , but by diuine authoritie . In the scope and sense of the words , many points of doctrine are contained . The first , that Christ is the great Prophet and Doctour of the Church , Math. 17. 6. Heare him . and 23. 8. One is your Doctour , namely Christ. And he is called the great shepheard of the sheepe , Hebr. 13. 20. His office is in three things . The first is , to manifest and reueale the will of the father touching the redemption of mankind , Ioh. 1. 18. & 8. 26. This he hath done from the beginning of the world ( the father neuer speaking and appearing immediately but in the baptisme and transfiguration of Christ ) and this he doth to Paul in this place . The second is , to institute the Ministerie of the word , and to call and send Ministers . As my father sent me , so send I you , Ioh. 20. 21. He it is that giues some to be Pastours , some to be teachers , Eph. 4. 11. And thus appoints Paul to be an Apostle . The third is , to teach the heart within , by illuminating the mind , and by working a faith of the doctrine which is taught . He openeth the vnderstandings of his Disciples that they may vnderstand the Scriptures , Luk. 24. 45. Thus here he inlightneth and teacheth Paul. Furthermore , it must be obserued , that this office of teaching , is inseparably annexed to the person of Christ , and is by him accordingly exequuted euen after his ascension , as appeares in the conuersion of Paul. And therefore Isai saith , they shall be all taught of God , Isa. 54. 13. As for the Ministers of the Gospel , they in teaching are no more but instrumēts of Christ to vtter and pronounce the word to the eare : this is all they can doe . Therefore Paul saith , he that plants or waters is not any thing , but God that giueth the increase . The teacher then properly in the ministerie of the new Testament to the very ende of the world , is Christ himselfe . This must teach vs reuerence in hearing Gods word , and care with diligence in keeping of it . Hebr. 2. 1 , 2 , 3 , &c. Secondly this teacheth vs , that they which imbrace not the Gospel among vs , are contemners of Christ , and shall indure eternall condemnation . Ioh. 3. 18. & Hebr. 12. 25. Thirdly , if we want vnderstanding , we must pray to Christ for it ; and because we haue so excellent a teacher , we must pray vnto him that he would giue vnto vs hearing eares , that is , hearts tractable , and obedient to his word , that we may be fitte disciples for so worthie a master . The second is , that there be two waies whereby Christ teacheth those that are to be teachers . One is immediate reuelation ; the other , is ordinarie instruction in schooles by the means and ministerie of man. The like saith Amos , I was neither Prophet , nor sonne of a Prophet , but the Lord sent me to prophecie to Israel . Amos 7. 14. The third point is , that They which are to be teachers must first be taught ; and they must teach that which they haue first learned themselues . 2. Tim. 3. 14. Abide in the things which thou hast learned . Christ taught , that which he heard of the father ; the Apostles that which they heard of Christ : ordinarie ministers that which they haue learned of the Apostles . This is the right Tradition : and if it be obserued without addition or detraction , the Gospel shall remaine in his integritie . Here our Auncetours are greatly to be blamed , who haue not contented themselues with that which they haue learned of the Apostles , but haue deliuered things of their owne which they were neuer taught . Hence sprang vnwritten traditions , and the corruption of religion . Againe , such are here to be blamed , that take vpon them to be teachers of the Gospel , and were neuer taught by reuelation , or by any ordinarie way . Thirdly , priuate persons are much more to be blamed , that broch and deliuer such doctrines , and opinions , as they themselues neuer learned by any ministery . For teachers themselues must first learne , and then teach . The fourth point is , that they which are to be teachers are first to be taught , and that by men , where reuelation is wanting . This kind of teaching is the foundation of the schoole of the Prophets , and it hath bin from the beginning . The Patriarkes till Moses were Prophets in their families , & they taught not onely their families in generall , but also their first borne , that they might succeede as Prophets after them . There were 48. cities of the Leuites dispersed through all the tribes , where not onely the people were taught , but also schooles erected that they might be taught , which were to be Priests and Leuites , Num. 37. One citie among the rest is called Cireath sephar , Iosu. 15. 15. that is , the citie of bookes , or as we say , the Vniversitie . Samuel a yong man was sent to the Tabernacle in Shilo , to be taught , and trained vp of Eli the Priest. Samuel when he was iudge of Israel erected Colledges of Prophets , and ruled them himselfe . 1. Sam. 10. In the decaied estate of the ten tribes , Elias and Elizeus set vp schooles of the Prophets in Bethel , Carmel , &c. and the yong students were called the sonnes of the Prophets . 2. king . 2. 3. Christ himselfe beside the sermons made to the people , trained vp and taught himselfe , his 12. Apostles , and his 70. disciples . Paul commaunds Timothie to teach that which he had learned , to such as shal be fit to teach others , 2. Tim. 2. 2. Furthermore , this teaching is of great vse . For it serues to maintaine the true interpretation of scripture , the puritie of doctrine : and it is a meanes to continue the ministerie to the ende of the world . The meanest arte or trade that is , is not learned without great teaching : then much more teaching is required in diuinitie , which is the arte of all arts . The true interpretation of scripture , and the right cutting of the word , is a matter of great difficultie , and a matter ( whatsoeuer men think ) of the greatest learning in the world . Therefore it is necessarie , that teachers should first be taught , and learne aright the Gospel of Christ. Eleauen hundred yeares after Christ , men began to lay aside Moses , and the Prophets , and the writings of the new Testament , and to expound the writings of men , as the Sentences of Peter Lumbard . Hence ignorance , superstition , & idolatrie come headlong into the world . Seeing then the teaching of them that are to be teachers , is of such antiquitie , and vse , all men are to be exhorted , to put to their helping hands , that this thing may goe forward . Princes are to maintaine it , by their bountifulnesse , and authoritie , as they haue done , and doe still : and that which they doe , they must doe it more . Parents must dedicate the fittest of their children to the seruice of God , in the ministerie , and not to vse it in the last place for a shift , as they doe . For commonly , the eldest must be the heire , the next the lawyer , the youngest the diuine . Students must loue and affect this calling aboue all other . 1. Cor. 14. 1. Lastly , all men must make praier , that God would prosper and blesse all Schooles of learning , where this kind of teaching is in vse . Here againe it appeares , that Christ is God , and more then a meere man , because he is opposed to man : and that Paul receiued authoritie , and the keies of the kingdome of heauen , immediately of Christ , as well as Peter . 13. For ye haue heard of my conuersation , in time past , howe that I persecuted the Church of God extreamely , and wasted it . 14. And profitted in the Iewish religion , aboue many of my companions , of mine owne nation , and was much more zealous of the Traditions of my fathers . In the former verse , the Apostle set downe , that he learned the Gospel , not of man , but of Iesus Christ , immediately . This in the next place , he goes about to prooue at large . His reason is framed thus . If I learned the Gospell of any man , I learned it either before , or after my conuersion : but I learned it neither before , nor after my conuersion of any man. The first part of his reason is here confirmed thus : before my calling and conuersion , I professed Iudaisme , and I liued accordingly , persecuting the Church , and suppressing the Gospel of Christ , and profiting in my religion aboue many others : therefore I was not then fit to heare and learne the Gospell of Christ of any man. This argument he further confirmes , by the testimonie of the Galatians thus : That this was my conuersation in Iudaisme , ye are witnesses : for ye haue heretofore heard as much . In the example of Paul , two points are generally to be considered . The first , that the distinction of man and man , ariseth not of the will , or naturall disposition of man , but of the grace and mercie of God. For Paul an Elect vessell for nature and disposition , before his conuersion , is as wicked as any other . And he saith , Rom. 9. 11. that the difference betweene man and man before God , is not in him that willeth , nor in him that runneth , but in God that sheweth mercie . Therefore it is a Pelagian errour , to thinke that men , doing that which they can , doe by nature occasion God to giue them supernatural grace . The second point is , that Paul here makes an open , and ingenious confession of his wicked life past . And hence I gather that this Apostle , and consequently the rest , writ the scriptures of the new Testament by the instinct of Gods spirit , and not by humane pollicie , which ( no doubt ) would haue mooued them to haue couered and concealed their owne faults , and not to haue blazed their owne shame to the world . And therefore the bookes of scripture , are not bookes of pollicie ( as Atheists suppose ) to keepe men in awe , but they are the very word of God. Againe , the end of this plaine confessiō is , that Paul might thereby cōfirme , and iustifie , his owne calling , to the office of an Apostle . This serues to giue a checke to such persons , as vse to sit and rehearse their wicked liues past , in boasting and reioycing manner . In Pauls example there be two things to be considered , his profession before his calling , and his conuersation . His profession was Iudaisme : and this hindred him from imbracing the gospell . It may here be demanded , what Iudaisme , or the Iewish religion is ? Answer . In the daies of Christ , and the Apostles , there were three speciall sects among the Apostles , Esseis , Sadduceis , and Pharises . And the Pharises were the principall , and their doctrine was commonly imbraced of the Iewes . And therefore by Iudaisme ( as I take it ) Phariseisme is here meant . Nowe the principall doctrines of the Pharises were these . I. They held , that there was one God , and that this God was the father , without any distinction of persons : for when Christ mentioned the distinction of the father , and the sonne , they would not acknowledge it , Iohn 8. 19. II. They acknowledged in the Messias but one nature : for when it was asked thē , howe Christ beeing the sonne of Dauid , should neuerthelesse be his Lord ; they could not answer . Math. 22. III. They held , that the kingdome of the Messias , was an earthly kingdome : and with this opinion , the Disciples of Christ were tain ●ed . IV. They held , that the keeping of the morall lawe , stood in externall obedience , as appeares by the speeches of Christ , reforming their errours , Math. 5. 6. 7. chap. V. They maintained a naturall freedome of the will , in the obseruing of the law , Luk. 18. Lord I thanke thee ( saith the Pharisie ) I doe thus & thus . VI. They held a iustification by the workes of the lawe , without the obedience of the Messias . Rom. 9. 3. VII . Beside the written word and law of Moses , they had many vnwritten traditions , which they obserued precisely : and the obseruation of them was accounted the worship of God , Math. 15. 3. 9. Other points they held , but these are the principall . It may further be demaunded , how the Iewes could hold such hereticall , & damnable opinions , and yet be the people of God ? Answer . They had for their parts forsaken God : but God had not forsaken them , because the Temple was yet standing , and the sacrifices with the outward worship , yet remained among them . In this regard , they were still a reputed people of God. Againe , they are called a people of God , not of the bigger , but of the better part : and the better part was a small remnant of them , that truely feared God , and beleeued in the Messias . Of which sort , were Ioseph , Marie , Zacharie , Elizabeth , Simeon , Anna , Ioseph of Arimathia , Nicodemus . Againe , it may be demanded , howe the Iewes beeing such a people of God , should fall away to so dānable a religion . Answer . They neither loued , nor obeyed the doctrine of Moses , and the Prophets : and therefore God in iudgment left them to the blindenesse of their owne mindes , and the hardnesse of their own hearts . Isai. 6. The like may be our case . If we loue and obey not the Gospel , more then we haue done , our religion may ende in ignorance , superstition , and prophanenesse , as theirs hath done . The second thing in Pauls example , is his conuersation , whereby he liued and conuersed according to his religion . The like should be in vs. For the profession of the faith , and godly conuersation are to goe together . Phil. 1. 27. Faith in the hart is a light , and workes are the shining of this light . Math. 5. 16. Christ hath redeemed them that beleeue from their vaine conuersation . 1. Pet. 1. 18. Heere many of vs doe amisse , disioyning faith , and good life . And this fault is the greater , because it is an occasion to our aduersaries to mislike , and reiect our religion . Pauls conuersation hath two partes , his persequution of the church , and his profiting in his religion . Persequution properly is the afflicting of the people of god for their faith and religion . In this we are not to follow Paul , but to doe the contrary , that is , by all meanes to seeke the good of the church . After Gods glory immediatly , we are to seeke the comming , and aduancement of the kingdome of God. Now this kingdome , is a certen estate and condition of men , whereby they stand subiect to the word and spirit of God. And this subiection to God , and Christ , is the propertie of them that be members of the church of God. All , both rich , and poore , conferred something ( according to their abilitie ) to the building of the Temple , which figured the church of God. The fault of our times is , that we build our selues , and our worldly estates , and little respect the common good of the church . In the persequution of the church by Paul , two pointes are to be considered , the manner , and measure , or accomplishment . The manner is , that he persequuted the church extreamely or aboue measure . That which Paul did in his religiō , we must doe in ours . The good things , that we are to doe , we must doe them with all our might . Eccles. 9. 10. our dutie is to keepe our hartes in the feare of God , and we must doe it with all diligence . Prou. 4. 24. It is our duty to seeke gods kingdome , and we must take it with violence . To enter into life is our duty , and we must striue to enter . To pray is our duty , and we must wrastle in praier , Rom. 15. 30. Iosias turnes to God with all his harte . The law requires , that we should loue God , with all the powers of body and soule , and with all the strengh of all the powers . In earthly things we must moderate our thoughtes & cares , but spirituall duties must be performed with all our might . The accomplishment of persequution , is , that Paul wasted the church , and made hauocke of it . Here I consider 2. points , what is wasted ? & who is the waster ? For the first , it is the church . Here 2. questiōs may be demāded , the firist is , how the church can be wasted ? Answer . In respect of the inward estate thereof , which standes in election , faith , iustification , glorification , it cannot be wasted . In respect of his outward estate , it may be wasted , that is in respect of mens bodies , and in regard of the publike assemblies , and the exercises of religion . The second question is , why God suffers his enemies to wast his owne church ? Answer . Iudgement beginnes in Gods house : and his iudgements sometime are very sharpe , whether they be inflicted for triall or correction of sinnes past , or for the preuenting of sinnes to come . As in the bodie , sometime there is no hope of life , except armes , and legges be cut off : euen so is it in the church . Hence it appeares that there shall be a last iudgement , and that there is a life euerlasting in heauen : because the wicked man florisheth in this world , and the godly are often oppressed . The waster of the church is Paul. By whome we learne that sinne , where it takes place , giues a man no rest till it hath brought him to a height of wickednes . Hatred hauing entred into Caines heart , leaues him not , till it haue caused him to imbrue his hands in his brothers bloud . Coueteousnes makes Iudas at length to betray his master , and hange himselfe . Blind zeale makes Paul not only to persequute , but also to wast the church . Therefore it is good to auoide the first beginnings , yea the very occasion of sinne . The second part , and point in Pauls conuersion , is , that he profittes in his religion . Thus should we profit in the gospell of Christ. It is gods commandement be ye perfect as your heauenly father is perfect : that is , indeuour to come to perfection . All the faith we haue or can obtaine is little enough in the time of temptation . Iob that said in his affliction , though the Lord kill mee I will still trust in him , saith also that God wrot bitter things against him and made him to possesse the sinnes of his youth . It is a token that a man is dead in his sinnes , when he doth not growe , or increase in good things . 1. Pet. 2. 2. In this regard great is the fault of our daies , for many are wearie of the gospell , many stand at a staie without profiting ; many goe backward . The cause is this . Commonly men liue as it were without the lawe : and thinke it sufficient , if they doe not grossely offend : not considering that the lawe of God , is a lawe to our thoughtes , and affections , and all the circumstances of our actions . That we may hereafter make good proceedings in our religion , we must remember 3. caueats . One , that we must indeuour to see , and feele in our selues the smalenes of our faith , repentance , feare of God &c. And the great masse of corruptions that is in vs. Thus with the beggar , we shall be alwaies peecing , and mending our garment . The second , that as trauellers , we must forget things past , and goe on to doe more good . Psal , 3. 14. The third , that we must set before vs the crowne of eternall glorie & seeke to apprehend it 1. Tim. 6. 11. thus did Moses Heb. 11. In Pauls profiting , two things must be considered , the measure , and the thing in which he profited . The measure in that he profited aboue many others . Hence we learne that in matters of religion there should be an holy Emulation , and contention , among vs : and our fault is that we contend , who shall haue the most riches , and honour , or goe in the finest apparell , and striue not to goe one beyond another in good things . Againe , Pauls modestie must here be obserued . He doth not say that he profited more then all but more then many : and he saith not , more then his superiors , but more then his equalls for time : and he saith not more then all the world , but more then they of his owne nation . This modestie of his , must be learned of vs , for it is the ornament of our faith : and therefore must be ioyned with our faith . The matter or the thing in which Paul profited , is that he was aboundantly zealous for the traditions of the fathers . Here I consider three points . I. What zeale is ? Answ. It is a certen feruencie of spirit , arising of a mixture of loue , and anger , causing men earnestly to maintaine the worship of God , and all things pertaining thereto , and moouing them to griefe , and anger , when God is any way dishonoured . II. For what is Paul zealous ? Answer . For the outward obseruation of the law , and withall , for Pharisicall vnwritten Traditions : which therefore he cals the Traditions of his fathers . III. What is the fault of his zeale ? ( for he condemnes it in himselfe ) Answer . He had the zeale of God , but not according to knowledge . For his zeale was against the word , in that it tended to maintaine vnwritten Traditions , and iustification by the workes of the lawe , out of Christ , Rom. 10. 2. Hence we learne sundrie things ( For that which Paul did in his religion , are we to doe in the profession of the Gospell . ) First , we are to addict and set our selues earnestly , to maintaine the trueth , and the practise of the Gospel . Christ was euen consumed with the zeale of Gods house . Ioh. 2. The angell of the Church of Laodicea is blamed , because he is neither hotte , nor cold . Rev. 3. He is accursed of God , that doeth the worke of God negligently , Ierem. 48. Secondly , we are to be angrie in our selues , and grieued , when God is dishonoured , and his word disobeyed . When the Israelites worshipped the golden calfe , Moses in holy anger , brust the tables of stone . Dauid wept , and Paul was humbled for the sinnes of other men . Psal. 119. 136. 2. Cor. 12. 21. Thirdly , we are here taught , not to giue libertie to the best of our naturall affections , as to zeale ; but to mortifie them , and to rule them by the word , Numb . 15. 39. otherwise they will cause vs to runne out of order , like wild beasts , as here we see in Paul. Lastly , let it be obserued , that Paul here condemnes zeale , for the maintenance of vnwritten Traditions . And let the Papists consider this . 15. But when it pleased God ( which had seperated me from my mothers wombe , and called me by his grace . ) 16. To reueale his sonne in me ( or to me ) that I should preach him among the Gentiles , immediately I communicated not with flesh and blood . 17. Neither came I to Hierusalem , to them which were Apostles before me , but I went into Arabia , and turned againe to Damascus . Paul before prooued , that he learned not the Gospell of any man before his conuersion : here he further prooues , that he learned it of no man after his conuersion . And the substance of his reason , is this , because immediately vpon his conuersion , he conferred with no man ; but went , and preached in Arabia , and Damascus . In the words I consider foure things . First , the causes of Pauls conuersion . And here he sets down three degrees of causes , depending one vpon another . The first is , the good pleasure of God , whereby he doth whatsoeuer he will , in heauen , & earth , in these words [ when it pleased . ] The second , is , his seperation from the wombe : which is an acte of Gods counsell , whereby he sets men apart to be members of Christ , and to be his seruants , in this , or that office . This separation is said to be from the wombe ; not because it began then , for it was appointed by God before all times , euen from eternitie , as all his counsels are . But the H. Ghost hereby signifies , that all our goodnesse , and all our dexteritie , to this , or that office , is meerely from God : because we are sanctified , dedicated , and set apart in the Counsell of God , from all eternitie , and therefore from the wombe , or from our first conception , and beginning . The third cause is , vocation by grace ; the accomplishment of both the former , in the time which God hath appointed . The second thing is , the manner of forme of Pauls vocation , in these words [ to reueale his sonne to me . ] The third is , the end of his vocation , to preach Christ among the Gentiles . The last is , his obedience to the calling of God : in the 16. and 17. verses . To begin with the efficient causes of Pauls conuersion : here we see the order and dependance of causes , in the conuersion , and saluation of euery sinner . The beginning of our saluation , is , in the good pleasure of God : then followes separation , or election to eternall life : then vocation by the word and spirit : then obedience to the calling of god , & after obedience , euerlasting life . This order Paul here sets down , and the consideratiō of it , is of great vse . Hence it appeares to be a doctrine erronious , which beginnes our saluation , in the preuision of mans faith , and good workes . For in Paul order , workes haue the last place . And it must be Gods pleasure , that man shall doe a good worke , before he can doe it . And if seperation to eternall life , should be according to faith , or workes , then we should make seperation of our selues , as well as God. And vocation is not for workes , but that we might doe good workes . Eph. 1. 4. Secondly , by this order it appeares , that the saluation of them that beleeue , is more sure , then the whole frame of heauen , and earth : because it is founded in the vocation of God , which is without repentance , in the counsell of seperation , and in the pleasure of God. Thirdly , by obseruing well this order , we may attaine to the assurance of our election . For if thou hast beene called , and hast in trueth answered to the calling of God , by obedience , thou maist assure thy selfe , of thy seperation from the womb , to euerlasting life , because this order is ( as it were ) a golden chaine , in which , all the linkes are inseperably vnited . Lastly the consideration of this order , serues to mortifie the pride , & arrogancie of our hearts , in that it ascribes all to God : and nothing to man , in the cause of saluation . Read Ezech. 16. 63. Againe by the consideration of these 3. causes , we gather that God hath determined what he will doe with euery man , and that he hath in his eternall counsell assigned euery man his office and condition of life . For there is in God a pleasure whereby he may doe with euery man what he will. And by his eternall counsell , he seperates euery man from the very wombe to one calling , or other : and accordingly he calles them in time by giuing giftes , and will , to doe that , for which they were appointed . And this I vnderstand of all lawfull callings , in the familie , church , or common wealth . Thus Christ was called from the wombe , and set apart to be a mediatour . Isai. 47. 1. and Iohn . 6. 27. Ieremie to be a prophet Ierem. 1. 5. Christ is said to giue Apostles , Prophets , Pastors teachers . Eph. 4. 11. God sent Ioseph vnto Egipt to be the gouernour thereof , and a releeuer of Iacobs familie . Gen. 45. In this regard the Medes and Persians are said to be the sanctified ones of God Isai. 13. 3. and the men of his counsell , Isa. 46. 11. The vse . Hence we are all taught , to walke in our callings with diligence , and good conscience . Because they are assigned vs of God. Hence we are taught to yeeld obedience to our rulers & teachers : because they that are our rulers and teachers , were seperated from the wombe to be so , and that by God himselfe , without the will of man. Hence we may gather assurance of Gods protection , and assistance in our callings : for in that he hath appointed vs our callings , he will also defend vs in them . 2. Cor. 3. 46. Isay. 49. 2. Hence we may learne patience , and contentation in all the miseries , and troubles of our callings , for in what calling soeuer thou art , thou wast ordained to it by God from thy mothers wombe . Thinke on this . Hēce we learne thankfulnes to god , because our calings , giftes , and the exequution of our callings , is wholy of God : and this Paul signifies , when he saith that our seperation to our offices , and callings , was from our first conception . Hence we learne to depend on Gods prouidence for the time to come . For if he prouided our callings , when we were not , he will much more aide , and blesse vs in them now while we haue a beeing . Read. Psalme . 22. 8. 9. Poore parents that cannot leaue landes , and liuings to their children after their decease , let them comfort themselues in this ; that there children are from their mothers wombe , seperated to some good office , and condition of life , by the wisdome of God : and that a good office , or calling is better then land and liuing . Thirdly , it appeares hence that the time of all euentes , is determined in the counsell of God. For God determines with himselfe the time in which he will call , and conuert Paul. By this we are taught , in our praiers not to limit God to any time for the accōplishment of our requests : for the disposition of time is his , and that is to be left to his wisdome . Againe in our afflictions and temptations we may not make hast , for helpe and deliuerance before the time , but waite the leasure of God , who hath decreede the time of deliuerance . He that beleeues makes no hast . Isai. 28. 16. Habacuk must waite because the vision is for a time appointed . Hab. 2. 1. Dauids eyes and strength failed in waiting on God. Psal. 69. 3. Daniel waites on God. 70. yeares , and then praies for deliuerance out of captiuitie , the time beeing expired . This serues to discouer the wickednes of them , that beeing in any kind of miserie , cannot staie the leasure of God till he deliuer them by good meanes , but they will haue present remedie , though it be from the deuill : and if helpe cannot be had when they desire , they presently make away themselues . The second point is , the Forme of the calling , or conuersion of Paul in these wordes [ to reuele his sonne in me ] that is , to teach me the doctrine of the redemption of mankind by the sonne Iesus Christ. Here I consider , to whome reuelation is made , and how ? For the first , reuelation of the sonne is made to cruell , and persequuting Paul , a desperate sinner . Hence euery man can gather , that God hath mercy for great , and notorious offenders , as for Paul , and such like : and the collection is good . For God is much in sparing Isai. 55. 7. And yet here it must be remembred , that all desperate offenders , shall not finde mercie ; vnlesse they be great in their repentance as God is great in mercy . For Gods mercy hath a double effect in vs , one is , remission of sinne , by the imputaton of the merit of Christ : the other , the mortification of originall sinne , by his efficacie . And these two be inseperable , as we see in Paul , on whome God shewed great mercie , whose repentance also was notable . As the woman Iohn . 7. had many sinnes forgiuen her , so shee loued much . v. 47. By this we see the great , and common abuse of the mercy of God. Men euery where presume vpon the greatnes of gods mercie , and they make Christ a packe-horse , lading him with their burdens , and there is little or no amendment of life . The manner that God vsed in reuealing the sonne to Paul , stands in two things : Preparation and Instruction . Preparation is a worke of God , whereby he humbled Paul , subdued the pride , and stubbernenesse of his heart , and made him tractable , and teachable . This humiliation is outward , or inward . The outward , was partly by lightening from heauen , that cast him to the earth , and made him blinde : and partly by a voice reproouing him : Saul , Saul , why persecutest thou me ? The inward humiliation , was in a sight , and horrour for his sinnes . The sinnes that God reuealed to him , are these : the first was , an height of wickednesse , that in persecuting the Church , he made warre euen against God himselfe . Secondly , God made manifest vnto him the meaning of the tenth commandement , and , that secret lust without consent of will , was sinne . Rom. 7. 7. And thus the lawe killed him , that was aliue , in his owne opinion , when he was a Pharise . The instruction whereby God taught the same to Paul , hath two parts . The first is , the call of God , whereby he inuites Paul to become a member of the sonne of God. And this he did , first , by propounding vnto him the commandement of the Gospel , which is to repent and beleeue in Christ. Secondly , by offering to him the promise of remission of sinnes , and life euerlasting , when he beleeued . The second part of instruction , is a reall and liuely teaching , when God made Paul in his heart to answer the calling , according to that , Psalme . 27. v. 5. When thou saidst , seeke ye my face , mine heart answered , I will seeke thy face , O Lord. And in Zacharie , 13. 9. He shall say , it is my people , and they shall say , the Lord is our God. This is a spirituall Eccho , that is made in the heart . The sound of Gods word , goes through the world , and the hearts of men , which be as Rocks and stones , make answer . And this worke of God , that makes man yeild to the calling of God , is in scripture , a kind of diuine teaching : thus the father is said to teach the sonne , by drawing , Ioh. 6. 44. And God is said to teach vs his waies , when he guids vs by his spirit in the land of righteousnesse , Psal. 143. That this reall , and heauenly kind of teaching , may take place , God by his grace , puts a kind of softnesse into the heart , whereby it is made subiect , and obedient to the word . And it hath two parts . One is an acknowledgement by faith , that the sonne is our redeemer . The second is , regeneration , which is the putting off the old man , and the putting on of the newe : which to doe , by the vertue of Christ , is to learne Christ. Eph. 4. 20. 23. Thus then God reueales the sonne to Paul , by preparing him , and making him teachable , by propoūding the doctrine of saluation to him , and by causing him inwardly to beleeue it , and to obey it . And thus we see the manner of the calling , and conuersion of Paul. For the better cleering of this doctrine , fiue questions are to be answered . The first is , what was the preuenting grace in the conuersion of Paul ? Answer . Schoolemen , and Papists generally teach , that it was the inspiration of good motions , and desires , into the heart of Paul. But it is false which they teach : for the heart is vncapable of any good desire , or purpose , till it be regenerate . The trueth is this : that the preuenting grace , in the first conuersion , is the grace of regeneration , and secondly , the inspiration of good desires , and motions . When Christ preuents Lazarus , that he may reuiue againe , he first puts a soule into him , and then he calls vnto him , and saith , Come forth , Lazarus , because he was dead : in like manner , we are dead in sinne , and therefore regeneration ( which is the soule of our soules ) must be put into vs , before any inspiration of heauenly motions can take place . Yet after we are once borne anew , good motions and desires put into our hearts , may be the preuenting grace , for the doing of sundrie good workers . The second question is , whether the will of Paul , were an agent , or cause , in the effecting of his first conuersion ? Answer . No : scripture makes two sorts of conuersion : one Passiue , when man is conuerted by god . In this , man is but a subiect , to receiue the impression of grace , and no agent at all . For in the creating , setting , or imprinting of righteousnesse , and holinesse in the heart , Will can doe nothing . The second conuersion , is Actiue , whereby man beeing conuerted by God , doth further turne & conuert himselfe to God , in all his thoughts , wordes , and deeds . This conuersion is not onely of grace , nor onely of will ; but partly of grace , and partly of will : yet so as grace is the principall agent , and will but the instrument of grace . For beeing first turned by grace , we then can mooue , and turne our selues . And thus there is a cooperation of mans will , with Gods grace . And Austen said truely , He that made thee without thee , doeth not saue thee without thee . The third question is , whether God did offer any violence , to Pauls minde and will , in his conuersion . Ansvver . There is a double violence , or Coaction . One , which doth abolish all consent of will ; and this he vsed not . The other , draws out a consent from the will , by causing it of an vnwilling will , to become willing . This coaction or violence , God offered to Paul , and in this sense , they which come to Christ , are said to be drawne , Ioh. 6. 45. The fourth question is , wherein standes the efficacie of the preuenting grace , whereby Paul was effectually conuerted ? Answ. The Councell of Trent , and sundrie Papists , incline to this opinion , to thinke that it stands in the euent , in that the will of man applies it selfe to the grace which God offereth . But then the efficacie of grace must be from mans will : and then man hath something , whereof to boast , and he is to thanke himselfe for the grace of God. Other Papists place the efficacie of grace , in the congruitie , or aptnesse of motions , or heauenly perswasiōs , presented to the mind of the mā that is to be cōuerted . But this opinion also , is deuoid of trueth . For there is no efficacie in any motions , or perswasions , till there be a change , and newe creation of the will. The true answer is this . Outward meanes are effectuall , because they are ioyned with the inward operation of the spirit . Inward grace is effectuall : because God addes to the first grace , the second grace . For hauing giuen the power to beleeue , and repent , he giues also the will and the deede : and then faith and repentance must needs followe . And herein stands the efficacie of the first grace , that God addes vnto it , and workes the will and the deede , Phil. 2. 13. The last question is , whether it was in the power of Pauls will , to resist the calling , or the grace of God ? Answ. The will for his condition is apt to resist grace : neuer the lesse , if we consider the efficacie of Gods grace , and the will of God , he could not resist the calling of God. Euery one that hath heard and learned of the father , comes to Christ , Ioh. 6. 45. Gods will determines and limits the will of man : and mans will is an instrument to effect the will of god : It may be here demanded ; howe the efficacie of grace , may stand with the libertie of mans will ; if it haue not libertie , to accept or refuse the grace of God ? Ans. Libertie and freedome of will in God , is perfect libertie : nowe God cannot will either good or euill , but onely that which is good . And mans will , the neerer it comes to this will of God , the greater libertie hath it . Therefore to wil that onely which is good , so it be freely without compulsion , is true libertie , to be able to will that which is euill , and to resist the calling of God , is not libertie , but impotencie . And he that can onely will that which is good , doth more freely will good , and hath more libertie , then he that can will either good or euill . The vse . Ministers of the Gospell must learne Christ as Paul learned him . They may not content themselues with that teaching which they find in schooles , but they must proceede further to a reall learning of Christ : and that is to beleeue in the sonne of God , to die to their sinnes by the vertue of his death , and to liue to God by the vertue of his life . This is a reall & liuely learning of Christ. They that must conuert others , it is meete they should be effectually conuerted . Iohn must first eate the booke and then prophecy . Reuel . 10. 9. And they that would be first Ministers of the Gospell , must first themselues eate the booke of God And this booke is indeede eaten , when they are not only in their mindes inlightned , but their hartes are mortified and brought in subiection to the worde of Christ. Vnlesse Christ be thus learned spiritually and really , diuines shall speake of the word of God , as men speake of riddles , and as Preists in former time said their mattens , when they hardly knewe what they saide . Againe students in euery faculty , are with Paul to learne Christ , and that as he learned him . Such persons desire and loue good learning : nowe this is the best learning of all , to learne to knowe and to acknowledge Christ. The knowledge of Christ crucified is Pauls learning . The knowledge of the remission of our sinnes is the learning of Dauid that great prophet . For this title he giues to the 32. Psalme , The vnderstanding of Dauid . Lastly all men are on this reall manner with Paul to learne the same . For he is an example to all that shall beleeue in him to life euerlasting 1. Tim. 1. 12. Paul biddes vs doe the good things which we haue seene in him . Philip. 4 , 9 , Hoc vrge . The third point is the end of Paules conuersion in these wordes [ that he might preach him among the gentiles . ] Here I consider what he must preach , namely the sonne Christ : and to whome I namely among the nations . Againe of the preaching of Christ , I consider two thinges : the first is , why Christ must be preached rather then Moses ? Answer , there be two causes . One is , because Christ is the substance or subiect matter of the whole Bible . For the summe of the scriptures may be thus gathered together . The sonne of God made man , and working our redemption , is the sauiour of mankind : but Iesus the sonne of Marie is the sonne of God made man , working our redemption : therefore Iesus the sonne of Marie is the sauiour of mankind . The maior is the summe of the old testament : the minor is the summe of the new : and the conclusion is the scope of both . The second cause is . The law is the ministerie of death : and the Gospell ( which is the doctrine of saluation by the sonne ) is the instrument of God to beginne and to confirme all graces of God in vs that are necssarie to our saluation . Therefore the doctrine principally to be preached is the Gospell , and not the lawe . Secondly it may be demanded , what it is to preach Christ ? Answer : it is a great worke , and it containes 4. ministeriall actions . The first , generally to teach the doctrine of the incarnation of Christ and of his three offices , his kingly office , his propheticall office , and his priesthood with the exequution therof . The second , to teach that faith is an instrument ordained of God to apprehend and to applie Christ with his benefits . The third is to certifie and to reuele to euery hearer , that it is the will of God to saue him by Christ in particular , so be it he will receiue Christ. For when the Gospell is preached , God thereby signifies vnto vs , that his will is to giue vs life euerlasting 1. Ioh. 5. 11. The last is to certifie and to reueale to euery particular hearer , that he is to apply Christ with his benefits to himselfe in particular , and that effectually by his faith , that a change and conuersion may followe both in hart and life . 1. Ioh. 3. 23. And thus when these things are rightly performed , Christ is preached . Hence it appeares that to learne Christ , is not only to know him generally , but also effectually to apply him to our selues by our faith , that there may be a change and renouation of the whole man. They which learne Christ , must thus learne him , els can they not be saued . The second point is , that Paul must preach to the gentiles . there be two causes of it : one , that the prophecies of the calling of the gentiles might be fulfilled , Psal. 2. and 110. Isai. 2. The second , because at the death of Christ the deuision which was betweene the Iewes and gentiles was quite abolished . Eph. 2. 13. Here I obserue the difference betweene Apostles , and ordinary Ministers . Their charge is a sett , and particular congregation ; whereas the charge of an Apostle is the whole world . The 4. and last point is the obedience of Paul to the calling of God , in that he went and preached the Gospell . Here a question may be demaunded : whether Paul performed his obedience , by vertue of the grace which he had formerly receiued without the helpe of new and speciall grace , or noe ? Answer . noe . His obedience proceedes from the first grace , helped or excited , by speciall grace . In the regenerate , that haue power to doe good , God workes the will , and the deede , in euery good worke . Phil. 2. 13. And it is a certaine truth : we doe not that which we are able to doe , vnlesse God make vs doe it , as he made vs able to doe it . Therefore to the dooing of euery new acte , there is new , and speciall grace required . In Pauls obedience , I consider 3. points . 1. When he obeyed ? Immediatly . How ? without deliberation or consultation . when ? In Arabia and Damascus . For the first , in that he obeied God in going to preach im mediatly , we learne how we are to answer and obey the calling of God , that calles to amendment , and newnesse of life : namely in all hast , without deferring of time . Hebr. 3. 8. To daie if ye will heare his voice , harden not your hartes : and v. 13. exhort one another while it is called to day . Psal 119. 60. I made hast and did not delaie to keepe thy commandements . And there be good reasons , why we should no longer deferre our conuersi on to God. The ende of our life is vncerten : and looke as death leaues vs , so shall the last iudgement find vs. Secondly , when we delay our repentance , we add sinne to sinne , and so treasure vp wrath against the day of wrath . Rom. 2. Thirdly , when we deferre to obey and turne to God , we growe to perfection in sinne : and sinne beeing perfected bringes forth death . I am . 1. 14. Lastlie , late repentance is seldome , or neuer , true repentance . For when men are dying , their sinnes forsake them , and they doe not commonly forsake their sinnes . God hath called vs in England more then 40. yeares together , and yet many of vs haue not listned to the call of God but deferred to obey : let vs now presently amend , and turne to God : least if we still deferre the time of our repentance , Gods iudgements come forth in hast vpon vs. The manner of his obedience is , that Paul did not communicate with men : that is , conferre , and consult with them , touching his doctrine , and calling . And this he amplifies by a comparison thus : He did not consult with any man , no not the Apostles of Hierusalem . And he addes a reason of his doing : because they were but flesh and blood , in respect of God : and indeede it is vnmeete to consult with men , touching the matters of God. Hence I gather , that Gods word , whether preached or written , doth not depend on the authoritie of any man , no not on the authoritie of the Apostles themselues ; it is sufficient to authorize it selfe . Christ receiues not the testimonie of man , Iohn . 5. 34. And it is an errour , to thinke that the Church doth authorize the word , and religion , in the consciences of men . For the Church it selfe is founded on the word . The Church cannot consist without faith , nor faith without the word . Secondly , hence I gather , that there is no consultation , or deliberation , to be vsed at any time , touching the holding , or not holding of our religion . He that will followe Christ , may not put his hand to the plough , and then looke backe againe to his friends , to see what they will say , Luke , 9 : 61. He that would be wise , must denie his owne wisdome , and become a foole , 1. Cor. 3. 18. The three children would not consult , touching the worshipping of the image , but said : be it knowne to thee , O king , that we will not worship thy gods , Dan. 3. When the iudge gaue Cyprian the martyr leaue to deliberate a while ; whether he would denie his religion : he answered , that in diuine matters deliberation is not to be vsed . By this I gather , that the Schoolemen haue done euill , which haue turned all diuinitie into Questions , and haue made of the articles of our faith , a questionarie diuinitie . Secondly , by this we are taught , that in the day of triall , we may not consult of the change of religion : but we must be resolute , and tread vnder foote the perswasions of flesh and blood . Thirdly our obedience to God must be without consultation . We must first trie what is the will of God , and then absolutely put it in exequution , leauing the issue to God. Abram is called of god to forsake his countrie & kindred . Gen. 12. he derectly then giues attendance to the commandement , and goes as it were blind fold , he knowes not whither . God promised him a childe in his old age , he beleeues God without any reasoning , or disputing the case with himselfe , too or fro : Rom 4. 20. But the common manner is , ( though we knowe the will of God ) to dispute the case , and to consult with our friends , and to practise according to carnall counsell . Eue listens to the counsell of Satan , and neglects Gods commandement . Saul beeing forbidden to offer Sacrifice in Gilgal , till Samuel came to doe it ; consults with himselfe , whether he may doe it or no : and followes his owne reason , against Gods commandement , and lost his kingdome for it . And this kind of deliberation , whereby mē consult what is to be done , is the cause of the manifold rebellions of men , in the world . In that man is tearmed here , flesh and blood , we are taught , not to put confidence in man : we are taught to humble our selues before God : we are taught , euery day , to prepare our selues against the day of death , and the day of iudgement : yea to account euery new day , as the day of death , because we are but flesh and blood . The third point is , where Paul first preached ? namely , in Arabia and Damascus . Arabia is a region of the world , where Mount Sina standes , and where the children of Israel wandered 40. yeares . The inhabitants thereof , were of two forts : some more ciuill , and some barbarous . Ciuill , as the Israelites , Amalechites , Madianites , &c. ( Yet were they professed enemies of the people of God. ) Barbarous , as the Easterne part of Arabia , to ward Babylon . For the inhabitants dwelt in Tents , and liued like wilde and sauage men , by robbing , and stealing , and consequently by killing . Isai. 13. 20. Ierem. 3. 2. Here we see Pauls estate and condition , when he first begins the exequution of his Apostolicall function . God then laies vpon him a sharpe and waightie triall . For he goes alone into Arabia , and he must become a teacher to his owne professed enemies , yea to a sauage generation of whose conuersion he had no hope , in mans reason . And this hath bin an vsuall dealing of God , with his owne seruants . When Moses was called to deliuer the Israelites , and was in the way , the Lord , for a defect in his family , comes against him ; to destroy him , Exod. 4. 24. Da uid is annointed king of Israel : and withall Saul is raised vp , to persecute him , and to hunt him , as men hunt Partridges in the mountaines . Ionas is called to preach to Niniue , and withall God forsakes him , and leaues him to himselfe , so , as he is cast into the sea , and deuoured of a fish : and after this , beeing deliuered , he must goe preach at Niniue . When Christ was in his baptisme ( as it were inaugurated the Doctor of the Church ) presently after , before he begun to preach , he is carried into the wildernesse , to be with wild beasts , and to be tempted of the deuill , Mar. 1. v. 12. And the reasons of this dealing of God , are manifest : by this meanes sinnefull men , are made fit for the office of teaching . For the saying is true , Reading , praier ; and temptation , make a Diuine . Againe , by this meanes they are caused to depend on the prouidence , and protection of God , and they are made fit for the assistance , and presence of Gods spirit , who dwels onely with them that are of humble , and contrite hearts . Nowe then , let not them , that in any notable change of their liues , finde notable temptations , be discouraged ; for this is a condition that befalls them , by a wise and speciall prouidence of God. For it was the spirit of God , that led Christ into the wildernesse , to be tempted , after his baptisme . Againe , here we are taught , to acknowledge three things in God. His power , in that he sets vp his kingdome , where it is most oppugned , and raignes in the middest of his owne enemies ; namely , the wicked and sauage Arabians , according to that in the Psalme , 110. v. 2. His goodnes , in that he sends Paul to preach repentance , to the people , that are in the snare of the deuill , at his will. 2. Tim. 2. 26. His trueth , in that he nowe fulfils things foretold by Dauid . Psal. 72. 10. The kings of Sheba & Saba shall bring gifts : that is , Ethiopians and Arabians . 18. Then after three yeares , I came againe to Ierusalem , to visit Peter , and abode with him fifteene daies . Paul hauing prooued before , that he learned not the Gospel of any man , no not of the Apostles at Hierusalem : goes about nowe to answer exceptions , that might be made against his reason . And first of all , it might haue beene obiected , that he was seene at Hierusalem sundrie times : and therefore in all likelyhood , went thither to be instructed . To this he answers three things : that he went thither three yeares after his conuersion , and not before : that he went to visit Peter : that he abode there fifteene daies . For the first , where he saith , he preached 3. yeares in Arabia and Damascus , and then after went to Hierusalem , and abode there fifteene daies ( for some speciall causes : ) we see Paul is readie , and able to make a good account of the spending of his time , both for daies and yeares . And good reason : for time is pretious , and great care ought to be had of the expending of it . After Pauls example , we must so liue , that we may be able to giue a good account of the spending of our daies . That this may be done , we must learne to number our daies , and , to redeeme the time . To number our daies , is to consider the shortnesse of our liues , and that we are euery day subiect to death : and withall seriously to bethinke our selues , of the causer of this our condition ; namely , our sinnes , both originall , and actuall . When this twofold consideration takes place , we then beginne to number our daies . The numbring of our time , and the parts thereof , brings vs to the redeeming of it . To redeeme our time , is to take time , while time serues , specially for spirituall vses , and for the amendement of our liues . When time is thus numbred and redeemed , then shall the good account be made before God and men . Wherefore miserable is the case of them , that spend their daies in idlenes , in riot , and sporting , in chambering , and wantonnesse . For they neither number time , nor redeeme it : and therefore they are farre from any good account . The second point is , that Paul goes vp to Hierusalem to visit Peter , that is , to see him , to be acquainted with him , to talke , and conferre with him . Hence it appeares , that there is a lawefull kind of peregrination , or pilgrimage : in that Paul iourneies frō Arabia to Ierusalem , to see Peter . Thus the Queene of Saba , went vp to Ierusalem , to heare the wisdome of Salomon . The lawe of God , was , that all the males in Israel , should thrise in the yeare , goe vp to the place which god had appointed , Deut. 16. This law was practised by Elkana & Anna , 1. Sam. 1. by Ioseph and Marie , by the Steward of Candaces queene of Ethiopia . Act. 8. Neuerthelesse , Popish pilgrimage is vtterly to be condemned , for two causes . One is , because it is made a part of Gods worship , whereas nowe in the newe testament , all religious distinction of places is abolished , 1. Tim. 2. 8. Lift vp pure hands in euery place vnto God. Some alleadge , that vows , which were not commanded , were neuerthelesse parts of Gods worship , among the Iewes . I answer : though men were not commāded to vowe , yet the matter and forme of vowes was commanded . And in that God commanded the manner of vowing , he allowed the acte of vowe-making : let the Papists shew the like allowance for their pilgrimage . The second reason is , because popish pilgrimage , is not to liuing men , but to the Reliques and images of dead men : which kind of peregrination , was neuer vsed in the world , till after the Apostles daies . For pilgrimage to reliques , came in , 300. yeares after Christ , and pilgrimage to Images , after 600. yeares . In that Paul goes about to visit Peter , the Papists gather the Primacie of Peter , ouer all the Apostles , but falsely . For this visitation argues reuerence : and reuerence is giuen , not onely to superious , but also to equalls . Againe , primacie is twofold : Primacie of order , and Primacie of power . Primacie of order , was due vnto Peter , in that he was first called to be an Apostle , and he was in the faith before Paul. And in this regard , he was reuerēced of him . The third point is , that Paul abides with Peter at Ierusalem , and that fifteene daies . His abode with Peter , was in token of mutuall consent and fellowship . Like should be the consent of the Ministers of the Gospell . For their office is to publish and perswade peace betweene God and men , to which they are vnfit , that cannot maintaine peace among themselues . And all beleeuers should be of one minde , speaking and thinking the same things : and this cannot be , vnlesse there be a consent of them that are guides . This consent therefore is to be maintained , and greatly to be praied for . And when there cannot be consent of iudgement , by reason of humane frailtie , yet so long as the foundation is maintained , there must be consent in affection . And iniuries offered , may not dissolue this bond . Though the Church of Ierusalem suspected Paul , and would not at the first acknowledge him for a Disciple , Act. 9. 26. yet did he for his part , accept of their loue , and fellowship . Whereas he addes , that his abode with Peter was but for 15. daies : hereby he signifies that he learned not the Gospell of him : for it could not be learned in so short a space : neither could Paul by the teaching of any man become an Apostle in so little time . 19 And none other of the Apostles sawe I , saue Iames the Lords brother . It might happily be obiected against the former verse , that Paul might be taught of some other Apostle beside Peter , and that at Ierusalem : to this he answers two things . One , that there was none of the Apostles at Ierusalem but Iames : ( beside Peter before named : ) the second , that he did but see Iames. Here I gather that if there be any mother church in the world , it is rather Ierusalem then Rome , because the Gospel was first preached there & went thence into the whole world : and Ierusalem was for a time guided by two of the cheefe Apostles , Iames , and Peter . In that Iames is called our Lords brother three things may be demanded . One , which Iames this was ? Answer . It was Iames the sonne of Alpheus : for he liued 14. yeares after this , Gal. 2. 9. whereas Iames the sonne of Zebedeus liued not so long , because he was put to death by Herod . The second thing is , how Iames should be the Lords brother ? Answer . In scripture , children of the same wombe , are brethren : men of the same bloud , are brethren ; as Abram and Lot. Gen. 13. 8. Men of the same countrie are brethren , thus Sauls countrimen are called his brethren . 1. Chron. 12. 2. And Iames is called our Lordes brother , not beacuse he was of the same wombe , but because he was of the same bloud or kindred : for Elie had two daughters , Marie espoused to Ioseph , & Marie Cleophas , who afterward was maried to Alpheus of whome came Iames here mentioned . Iames therefore was the cosin-german of Christ. Therefore Heluideus failed when he went about to insringe the perpetuall virginitie of the virgin Marie out of this place , as if she had more sonnes beside Christ. The third thing is , what benefit Iames had by beeing the Lords brother ? Answer . He is here called the Lords brother only , for distinctions sake in respect of the other Iames the sonne of Zebedeus : and this brother-hood doth not make him the better Apostle , or the better man. Outward things doe not commende vs to god . And it is the spirituall kindred , by meanes of faith , and our new birth , that bringes vs into fauour with God. Mathew . 12. 49. 20 Nowe the things which I write , I speake before God , I lie not . Before , Paul hath auouched sundrie thinges of himselfe : that he preached in Arabia , & Damascus : that he went thence to Ierusalem : that he did not learne the Gospell there of Peter , Iames , or any other Apostle . Now some men might happily say , that these sayings of his are but false and fabulous auochments : therefore in this verse Paul defends himselfe , and iustifies his owne sayings , by a diuine testimony . The wordes containe 2. partes . An answer to an obiection concealed , on this manner ; I may be thought to lie , but indeede I lie not . The second is , a confirmation by oath , Before God I speake it . Touching the first parte , there be two pointes to be handled : what is a lie ? And whether it be a sinne or no ? A lie is when we speake the contrarie to that we thinke with an intention to deceiue . More plainly , in a lie there be 4. thinges : the first is , to auouch and affirme that which is false . The second is to speake with a double harte Psal. 12. 2. That is to speake against knowledge , and conscience , as when a man saith that is true which he knowes to be false , or that is false , which he knowes to be true . This makes a lie , to be a lie , and this distinguisheth an vntruth , from a lie . For here it must be obserued , that a man may speake that which is false , and not lie : namely if he speake that which is false , thinking it to be true . For then though he erre and is deceiued , yet he speakes not against conscience , and consequently he speakes no lie . Againe , a man may speake that which is true , and yet lie : for if he speake that which is true indeede , and speake it as a trueth , and yet thinke it to be false , he lies indeed : because he speakes the truth , against his conscience . The third thing in a lie , is , a minde or intention to deceiue , or hurte . For in the ninth commandement that is a false testimonie that is against our neighbour . The 4. pointe is , that he which speakes that which is false , vpon a vanitie of minde without reasonable cause , is a lier . Thus bosters , & flatterers , are liers . And these are the things which concurre in the making of a lie . For the better conceiuing of the nature of a lie , we must put difference between it and sundrie other things incident to speach . First , we must put difference betwene a lie and a Parable or figure . In a parable indeed there is something supposed or fained ; as for example , when the trees are brought in conferring , and consulting aboute their king , Iud. 9. 8. neuerthelesse a parable is farre from falsehoode , or lying : for by things fained , it signifies and declares an vnfained truth . Againe , difference must be put betwene a lie and the concealement of a thing for it is one thing to speake against our knowledge , and another to speake that which we knowe . And concealements , if there be a reasonable cause , and if it be not necessary for vs to reueale the thing concealed , are not vnlawfull . Thus Abram speakes the truth in parte , calling Sara his sister , and conceales it in part , not confessing her to be his wife . Gen. 12. 10. Thus Samuel by Gods appointment reueales that he came to Gilgall to offer sacrifice , and conceales the annointment of Dauid , that he might saue his life . 1. Sam. 16. 5. Ionas preaches that Niniue shall be destroyed within 40. daies , and he conceales the condition of repentance . The like did Isaie to Ezechias , Isa. 38. 1. Thirdly , a difference must be made between lying and fayning : which some call simulation : not dissembling , but rather sembling ( if I may so terme it . ) And that is , when something is spoken not contrary , but beside , or diuers to that which we thinke . And this kind of fayning , if it be not to the preiudice of truth , against the glory of God , and the good of our neighbour , & haue some conuenient and reasonable cause , is not vnlawfull . It was not the will and counsell of God to destroy the Israelites for their idolatrie . And he doth not speake vnto Moses any thing contrary to his will , but something that is beside , or diuers vnto it , when he saith . let me alone , that my wrath may waxe ho●● and I may destroy them : Exod. 32. 10. And this he spake , that he might stirre vp Moses to feruencie in praier for the Israelites , and the Israelites to vnfained repentance . Iosua hauing besiged Ai meant not to flie , yet doth lie faine a flight , that he might draw his enemies out of the citie & destroy thē . Ios. 8. 5. There is a kind of deceit called dolus bonus , that is , a good deceit , and of this kind was the act of Iosua . Thus Physitians for their good , vse to deceiue the senses of their impotent patients . Thus parēts insinuate vnto their childrē , terrible things , of the beare , and bull-begger , that they may keepe them from places of hurt and danger . And this may be done without fault , for it is one thing to contrary the truth , and an other to speake or doe something diuerse vnto it without contrariety . The second point is , whether to lie , be a sinne , or no ? the answer is , yea . For euen in this place , Paul puts lying from himselfe , and that with an oath . The deuill is said to be the author of all lies , Ioh. 8. And it is Gods commandement , that we should put away lying , Eph. 4. 25. It is obiected , that the sporting , and officious lie , is not against charitie , to the hurt of any , but for the good of men . I answer , first , though it be not to the hurt of our neighbour , yet is it to the hurt and preiudice of trueth . Secondly , they are deceiued to whom these lies are told . Thirdly , he hurts himselfe that tels a lie , though it be for the good of men : for when he speakes the truth indeede , he is lesse beleeued . Lastly , though these kind of lies , seeme to be good in respect of their ende , yet are they not good in respect of their nature , and constitution . For in speaking , there should be a conformitie , and consent , betweene the tongue , and the minde ; which is not , when any lie is vttered . Secondly , it is obiected , that the Egyptian Midwiues , saued the male children of the Israelites : and Rahab the spies , by lying . Exod. 1. 19. Ios. 2. 5. and that they are commended for this . I answer , we must distinguish the worke done , from the ex equution of the worke . The worke in sauing the children , and the spies , was a fruite of faith , and the feare of God , and it is cōmended : but the manner of putting these workes in exequution , by lying , is not approoued . If it be said , that faith , and the feare of God , cannot stand with a manifest sinne : I say againe , that faith , and the feare of God , are imperfect in this life , and therefore they are ioyned with many frailties ; and actions of faith , are mixed with sundrie defects , and sinnes . Now then , we are to be exhorted , to make a conscience of lying , and to speake the trueth from our hearts . And there be many reasons to induce vs to the practise of this dutie . First , it is Gods commandement , Iam. 3. 14. Secondly , lying is a conformitie to the deuill , and by truth we are made conformable to God , who is truth it selfe . Thirdly , we are sanctified by the word of truth , Ioh. 17. 17. and guided by the spirit of truth : and therefore we are to detest lying , and deceit . Fourthly , truth is a fruit of Gods spirit , Gal. 5. and a marke of Gods child , Psal. 32. v. 2. he hath the pardon of his sinnes in whose spirit there is no guile . and Psal. 15. 2. he shall rest in the mountaine of God , who speakes the truth from his heart . Lastly , destruction is the lyers reward . Psal. 5. 6. God will destroy them that speake lies : and they must haue their portion in the lake that burnes with fire and brimstone . Reuel . 22. 15 Thus much of the answer to the obiection : now followes the confirmation by oath [ before God. ] Here it may be demanded , how these words can be a forme of swearing ? Ans. In an oath there be foure things . The first is , an Asseveration of the truth . The second is Cenfession , whereby the partie that is to sweare , acknowledgeth the power , presence , and wisdome of God , in searching the heart , and that he is both witnes , & iudge of all our doings . The third is , Invocation of God , that he would be a witnesse with vs , and to vs , that we speake the truth . The last is , Imprecation , that God would be a iudge to take reuenge vpon vs , if we lie . Now then , the forme of an oath is a certen forme of wordes , in which not all , but some of the principall parts of an oath are expressed , and the rest concealed , and yet to be vnderstood . Ierem. 4. 2. there is the forme of an oath , The Lord liueth , and here onely confession is expressed . The forme of swearing , I call God to witnesse to my soule , 2. Cor. 1. 23. expresseth the third part , namely inuocation . The words , Ruth . 2. 17. The Lord doe thus and thus vnto me , is an Imprecation . The common forme , The Lord thee helpe through Iesus Christ , is partly praier , and partly imprecation . And the forme in this place is directly a confession , that God is present , to witnes and iudge the truth . Thus commonly in all formes of oaths one part is expressed , and the rest are infolded . Here first we learne , that the forme of an oath , is to be plaine , and direct in the name of God , and not indirect , or oblique , in the name of the creatures , Gods name concealed . And it is the flat commandement of God , Math. 5. 34. It is alleadged , that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I answer ; the words of Paul , by my reioycing , are not an oath , but an obtestation : for the meaning of his wordes is this , that his sorrowes and afflictions which he indured for Christ , would testifie ( if they could speake ) that he died daily . Thus Moses called heauen and earth to witnes , without swearing : for in an oath the thing by which he sweares , is made not onely witnes , but also iudge . Neuerthelesse , it is not vnlawfull to name the creatures in the forme of an oath , if they be considered as pledges , presented vnto God , that he should punish vs in them , if we lie . Thus Paul sweareth , I call God to witnes to ( or vpon ) my soule . Here they are to be blamed , whose common fwearing , is by the creatures , as by their faith , by their troth , by the Masse , Marie , by this bread , by this drinke , &c. Secondly , here we learne to vse an oath , onely in the case of extremitie , namely , when a necessarie truth is to be confirmed , & whē this cannot be don by any reason , or proofe to be foūd among men vpon earth , then may we flie vnto heauen for proofe , and make God our witnes . Thus Paul confirmes his owne calling , when all other proofes failed . And it must further be obserued , that in extremities he vseth an oath but seldome . This seemes to condemne their wickednes , that crie at euery word in their common talke , before God , before God. Thirdly , before we sweare , we are to vse great meditation , consideration , and preparation : and therefore Paul in swearing vseth a word of attention , and saith , Behold , I speake it before God. This condemnes the rash , and customable swearing of men in their common talke : who also in that they commonly and rashly sweare , commonly forsweare themselues . In that Paul confirmes his writings by oath , it appeares that they are of God. For if he had sworne falsly , God would haue taken reuenge vpon him , and his writings , before this : which he hath not done . Whereas Paul saith , Before God I speake it : he teacheth vs after his owne example to bring our selues into the presence of God , to walke before him as Enoch did , Gen. 5. 22. and as Abraham was commanded , Gen. 17. 1. and to doe whatsoeuer we doe as in the sight and presence of God : and to be afraid to sinne , because of his presence . This is the true feare of God , and this is the right practise of religion . 21 After that I went into the coasts of Syria and Cilicia : and I was vnknowne by face to the Churches of Iudea which were in Christ. 22. But they had heard onely some say , He which persequuted vs in times past , now preacheth the faith which before he destroied . 23 And they glorified God in me . Here Paul answers an other obiection , which may be framed thus : Though Paul learned not the Gospel of the Apostles at Ierusalem , yet might he happily learne it of them in other Churches of Iudea . To this Paul answers three things . The first is , that he went from Ierusalem into Syria , and Cilicia . The second , that he was not knowne in person to the Churches of Iudea , but onely by hearsay : and he sets downe the report that went of him . The third is , that the Churches of Iudea did not disgrace and slander him , but they glorified God for him . Of these in order . For the first , that Paul went from Ierusalem straight into Syria , and Cilicia , the regions of the Gentiles , there be two causes . One , because Paul was ordained specially to be the Apostle of the Gentiles , Act. 9. 15. Rom. 15. 16. The second , because Cilicia was his owne countrey : for he was borne in Tarsus a towne in Cilicia : and his loue to his countrey , no doubt , was great . For in the like case , he could haue wished himselfe to be accursed for his countrimen the Iewes . From this first answer , I gather two things . First , if any Apostle aboue the rest , be the Pastour and vniuersall Bishop of the Church ouer the whole world , it is Paul , and not Peter : because he specially was ordained to teach and conuert the nations . The second is , that Pauls often and daungerous iourneies , must teach vs to attend on our callings with care and diligence , and not to be dismaied with the troubles that shall befall vs. The second answer , that Paul was knowne to the Christian Iewes , not by face , but by hearsay : this may seeme strange , considering Paul was at Ierusalem , and trauailed through Iurie , into Syria , and Cilicia : but it is the truth : and the reason of it is plaine . The office of an Apostle , is not to build vpon the foūdation of an other , or to succeede any man in his labours , but to plant and found the Church of the new Testament , where Christ had not bin preached or named , Rom. 15. 20. In this the Apostles differ from all the Ministers of the new Testament whatsoeuer . And this is the cause why Paul was not knowne to the Churches of Iudea . And here we see , that Succession ( which the Papists magnifie ) is not alwaies a note of the true Church , and the true Ministerie . For the ministerie of the Apostles , and the Apostolicall Churches wanted it . And this is for the greater commendation of them . Againe , it is said , that Paul was not knowne to the Churches of Iudea , which were in Christ. Where let it be obserued , that 4. yeares after the ascension of Christ , the Apostles had gathered , and planted sundrie Christian Churches in Iudea . This greatly commends the efficacie , and power of the Gospel . For hardnes of heart had ouerspread the nation of the Iewes , and they had reiected and crucified the Lord of life . And thus , that is verified which Christ saith , that his Disciples beleeuing in him , should doe greater things , then he had done , Ioh. 14. 12. for he by preaching did not conuert multitudes of the Iewes , and range them into Churches , as the Apostles did . Here againe , we see that the Gospel , by means of the corruption of man , is an occasion of diuisions . For after the gospel was preached by the Apostles , there arose a diuision of Churches among the Iewes . Some were Churches in Christ , and some out of Christ ; namely the Synagogues which refused Christ. We may not therfore nowe a daies take offence , if schismes and dissentions followe , where the Gospel is preached ; it is not the fault of the Gospel , it is the fault of men . That Paul might the better shewe , that he was known to the Churches of the Iewes , onely by heare-say , he expresses the report that went of him . Hence I gather , it is not vnlawfull to tell and heare reports , or newes , so be it , they be not to the preiudice of the trueth , of the glory of God , and the good name of men . Nay it is commendable to report , and heare newes , that concernes the increase of Gods kingdome , and the conuersion of wicked men . In the report , two things arē set downe , what Paul did ? He once persecuted vs , and destroyed the faith : what he now doth ? He preacheth the Gospel . By this we see that verified , which Isai foretold , that the lyon , the wolfe , the lambe , &c. should peaceably liue togither . Againe , here we see , that all things vpon earth , are subiect to change and alteration : so as it may be said , heretefore it was thus , and thus , but nowe it is otherwise . Therefore in miseries , we may not be ouer-much grieued , for they are changeable : and in earthly things , we may not reioyce ouer much , because they are mutable , and subiect to daily alterations . Our speciall care must be , to auoide eternall and vnchangeable euils ; as death , and the cause of death , namely , sinne ; and to purchase to our selues , the good things which are euerlasting ; namely , the fauour of God , and euerlasting life . Furthermore , the thing which Paul aimed at , in persequuting the Church , is to be considered , and that was , that he might destroy the faith . By faith , we are to vnderstand the doctrine of the Gospel , and with all , the vertue , or gift of faith , whereby it is beleeued : for the deuill & his instruments , seeke the ouerthrow of both . Christ saith , Satan desired to sift his Disciples , that is , to sift all their faith out of their hearts , and to leaue nothing in thē , but chaffe , Luk. 22. 32. Here then , it may be demanded , whether faith may be lost , specially in the children of God , in the time of temptation , and persecution ? I answer thus . There be three degrees of faith . The first consists in two things , knowledge of the Gospel , and Assent to the trueth of it . This faith the deuils haue , and it may be lost ; and beleeuers by this faith , may quite fall away . The second kind of faith , containes knowledge , assent , a taste , or ioy in the goodnesse of God , a zeale to the word of God , and apparent fruits of holinesse . This faith also ( beeing better then the former ) may be lost in the daies of persecution : and beleeuers by this faith , may fall quite away . Luk 8. 13. The third faith , ( called the faith of the Elect ) containes three parts , knowledge of the Gospel , assent to the trueth of it , and apprehension , whereby we doe receiue , and apply Christ with his benefits to our selues , or the promise of remission of sinnes , and life euerlasting . This faith may be greatly wasted , for things appertaining to it , may be lost , as boldnesse to come vnto God , the sense or feeling of spiritual ioy , and such like . Againe , it may be buried for a time in the heart , and not shew it selfe , either by fruits , or any profession : and in respect of the measure of it , it may be lessened and maimed : and if we respect the nature of it , it is as apt to be lost , as any other grace of God : for there is nothing by nature vnchangeable , but God. Neuerthelesse , where this faith is in trueth , it is neuer by affliction and temptation put out or exstingnished : because God in mercie confirms it , by newe grace . Christ saith to Peter , I haue prayed for thee , that thy faith faile not , Luk. 22. 32. And this priuiledge haue all the godly , for God promiseth that they shall not be tempted aboue their strength , 1. Cor. 10. 13. Indeede , persecutors are said to destroy the faith : because this is their intent , and they indeauour to doe what they can , but God preuents their desires , by establishing true faith , that it may not vtterly faile . It may be obiected to the contrarie , on this manner . The child of God may fa●l into persecution , and denie Christ : by this fall , he is guiltie of a grieuous offence : beeing guiltie , he hath not pardon of his offence : and beeing without pardon , he is without faith . Touching guiltinesse , I answer thus . The child of God , when he falls , is indeed guiltie : but howe ? Guiltie in respect of himselfe , or as much as in him lies : because he hath done that which is worthy of death , and he hath done all he can to make himselfe guiltie . But he is not guiltie to condemnation , because God on his part , doeth not breake off the purpose of adoption , and adiudge him to wrath . Secondly , touching the pardon of his offence , I answer thus . In pardon there be foure degrees : the degree of pardon before all worlds : the promise of pardon in the beginning of the worde , The seed of the woman , &c. The procurement of pardon vpon the crosse : and the donation , or the giuing of the pardon . This donation is an action of God , whereby he giues and communicates Christ vnto vs , and applies to our consciences the remission of our sinnes . In this donation , there is required a hand to giue , and a hand to receiue . The hand of God , whereby he giues , is the word preached , and the sacraments : the hand to receiue , is our faith . The giuing of pardon is necessarie : for though sinnes be pardoned , in the decree of God , by his promise in the word , and by procurement vpon the crosse : yet pardon , is no pardon to vs , till it be giuen vnto vs by God. Furthermore , this giuing is not altogether at one instant , but it beginnes in the conuersion of a sinner , and is often iterated in the vse of the word , and sacraments , to the death . Paul wils the Corinthians reconciled to God , still to be reconciled , 2. Cor. 5. 21. And we are taught , euery day to pray to God , to giue vs the pardon of our sinnes . This giuing is twofold ; conditionall , and absolute . Conditionall , when God giues the pardon of sinne , vpon condition . Thus in baptisme , and in the first conuersion of a sinner , all sinnes without exception , are pardoned ; yea future sinnes : yet not simply , whether a man repent , or no , but vpon condition of future repentance . The absolute donation is , when a man repents , or renewes his repentance : for then the pardon of sinne , is simply , and fully without condition , applied and reuealed to the conscience . When Dauid confessed his sin , Nathan , in the name of the Lord saith , Thy sinne is forgiuen thee , 2. Sam. 12. Now then , to come to the point , the child of God hath pardon of his fall , in respect of the decree to pardon , in respect of the generall promise of pardon , in respect of the procurement of pardon , in respect of the conditionall donation of pardon , which is made in baptisme : and he may be said to want pardon , in that the pardon of his offence is not fully and absolutely giuen him till he recouer himselfe , and renewe his repentance . If it be here demaunded , what the childe of God askes , when he praies for pardon day by day ? I answer , he praies for two things . First , that God would continue to shew his fauour , and to impute the merits of Christ vnto him , wheras he for his part by his offence deserues to be depriued of all fauour . Secondly , he asks the giuing of the pardon , that is , that God would certifie his conscience thereof . The vse . Seeing the intent of the Deuill and wicked ▪ men , is to destroy the saith ( as it appeares in this place , and in the first temptation wherewith Satan assaulted Christ , Math. 4. ) we must haue a speciall care of our faith . And first we must looke that our faith be a true faith , least we be dece●ued , as the foolish virgins . Secondly , we must keepe and locke vp our faith in some safe and sure place , namely in the store house or treasurie of a good conscience . 1. Tim. 1. 19. Thirdly , our care must be to increase in faith , that our hearts may be rooted and grounded in the loue of God. And for this cause we are to make continuall experiences , and obseruations of the loue of God toward vs , and to laie them all together , and to build a ioyfull conclusion therevpon . The third answer of Paul is , And they glorified God for mee : that is , the churches of Iudea when they heard of my calling , & conuersion , they considered therein the power , the goodnes , and the mercie of God , and with ioy they gaue him thankes for it . In this practise of the church , we learne that our dutie is to sanctifie & glorifie the name of God , in euery worke of his . And this sanctification hath 2. partes . The first is , the consideration of the diuine vertues that shew themselues in euery worke of God , as his wisdome , power , iustice , mercie , prouidence , presence , &c. The second is , praise and thanks giuing to God for the same . And this practise must be inlarged to all his workes without exception , to his iudgements , as well as to his workes of mercie . Therefore we are commaunded in persequution to sanctifie God in our hearts , 1. Pet. 3. 17. And Moses , because he failed in the doing of this duty , was barred the land of Canaan . Num. 20. 12. In England god hath wrought his wonderous workes among vs. He hath giuen vs peace and protection against our enemies , with the Gospell for the space of 40. yeares and more . And our dutie is to glorifie God in these workes of his : but alas , we doe it not . For the Gospell of saluation is little regarded of the most , and little obedience is yeelded to it . This neglect of ours , in glorifying & praising of God is a great sinne : and it standes vs in hand to repent of it betime , least God take away his word from vs , and leaue vs to strange illusions , to beleeue lies . Again , here we see what is the right maner of honouring of the Saints , and that is to glorifie God in them and for them . As for religious worship of adoration and inuocation , it is proper to God : and the Saints desire it not . Reuel . 22. 9. CHAP. II. 1 Then 14. yeares after I went vp againe to Ierusalem with Barnabas , and tooke with me Titus also . 2 And I went by reuelation , and communicated with thē of the Gospel , which I preach amōg the Gentiles , but priuately with them that were the chiefe , least by any meanes I should runne , or had runne in vaine . IN this chapter , Paul proceedes to iustifie and defend , his immediate , & extraordinarie calling . And this whole chapter seemes to depend on the last wordes of the former chapter , against which the Aduersaries of Paul might happily obiect on this manner : Though the Churches of Iudea glorifie God for thee , yet will not the Apostles doe it ; because thou teachest otherwise then they teach . To this obiection , Paul makes a double answer , in this chapter . The effect and summe of the first , is this : I went vp to Ierusalem : I conferred with the Apostles there : I had their consent , and approbation . And the answer containes three parts . The first , of Pauls iourney to Ierusalem , in the first verse : the second , of his conference with the Apostles , in the 2. verse : the third , of the approbation which they gaue him , from the 3. v. to the eleuenth . In his iourney , I consider foure things . The first is , the Manner of his iourneying , in these wordes , I went vp , or , ascended to Ierusalem . And this he speakes , because Ierusalem was placed , and seated vpon a mountaine , and compassed with moūtaines , Psal. 125. or againe , in respect of the dignitie and excellencie of the place : as we in England are said to goe vp to London , from all the parts of the land , because it is the cheife citie . The second thing to be considered in the iourney is , the time when , in these words , then after fourteene yeares . Here two questions are to be demaunded . The first is , of which of his iourneies must this be vnderstood ? ( for he made fiue iournies to Ierusalem . ) The first , from Arabia : the second , when he and Barnabas were sent by the Church of the Gentiles to carrie almes to Ierusalem : the third , when he went to the Councell at Ierusalem : the fourth , when he went vp for the keeping of his vowe : the last , is mentioned Act. 19. 21. Answ. These words are not spoken of the first , for that was but three yeares after his conuersion : neither can they well be vnderstood of the second , because Paul then was sent by the Church , and therefore he went not by reuelation . And they cannot well be vnderstood of the third : for then Paul would here haue mentioned the Councell of Ierusalem , whereof he was a principall member , specially seeing he hath occasion so to doe , and it serued much for his purpose . The fourth , & fifth iourneys were after a longer time then fourteene yeares . It is likely therefore , that this iourney here mentioned , and described by Paul , is none of the fiue mentioned by Luke , but some other . The second question is , When these fourteene yeares must beginne ? Ans. It is vncerten . Some thinke , they must beginne at his conuersion ; some three yeares after , when Paul went first to Ierusalem : and either may be a truth . None must here take offēce . For though circumstances of time , and place , beeing things of lesse moment , cannot alwaies be certenly gathered , yet histories for their substance and doctrines pertaining to saluation are plainly set downe . And here we are put in minde , to be content to be ignorant in some things , because the spirit of God hath more darkly expressed them , or againe because we cannot , by reason of our blindnes , gather them . The third point is , concerning the companions of Paul in this iourney , namely Barnabas , and Titus . And Paul takes them with him , that they might be witnesses to the Iewes of the doctrine he taught among the Gentiles : and againe , to the Gentiles of the consent that was betweene him , and the rest of the Apostles For the law of God is , that euery matter shall be established by the testimonie of two , or three witnesses . Hence we learne , that if a question arise of the doctrine which is deliuered in the publike Ministerie , then the hearers that are able to iudge , must be witnesses , and the triall is to be made by them . Thus saith Christ in the like case , Why aske ye me ? aske them that heard me , Ioh. 18. 21. Therefore great care , and circumspection is to be had of things publikely deliuered . Againe , whereas Paul makes Barnabas a Iew , and Titus a Gentile , his companions , we are taught , to imbrace with a brotherly loue , not onely the men of our owne countrey , but also such as be of other nations , specially if they beleeue . For then they are all children of one father , and pertaine all to one familie : and there is no difference of nations now . It is a fault therefore , that men of one nation carrie in their hearts , a generall dislike , and hatred oftentimes of them with whome they deale and conuerse , and that because they are of such , or such countries . The fourth point is , the cause of his iourney , in these words , and I went by reuelation . Here we are taught , that for the iournies we make , we are to haue some good and sufficient warrant : though not a reuelation , yet a commandement , or that which counteruailes a commandement : as when we trauaile by vertue of our , callings . When Noe had made the Arke , he enters into it at Gods commandement : he abides in it : and when the earth was in part dried , he presumes not to goe out , till the Lord bad him . Here , three sorts of men are to be blamed . Pilgrimes , that trauell to Ierusalem , or other countries in way of merit , or religion . For they haue no warrant . Secondly , trauellers , that goe from countrey to countrey , and out of the precincts of the Church , vpon vaine curiositie , to see fashions . Such when they trauell from their own countries , yet they trauell not from their vices , but rather goe deeper into them , and come home againe , with many bad and corrupt fashions . The last , are beggers , & Rogues , that passe from place to place , that they may'l ue in idlenes , & vpō the sweat of other mens brows . Thus much of the iourney : now followes the Conference , in these words ; and I communicated , &c. Here generally I gather , that Conferences both priuate , and publike , are laudible , and to be maintained ; specially , when they tend to the maintenance of vni●ie , and consent in doctrine . The Papists blame vs Protestants , for condemning Conferences ( as they say ) and Councells . But they doe vs wrong . Indeede the Councell of Trent we reiect , and condemne . For in it , against all equitie , the Pope was both partie , and iudge . In it there was no libertie to make triall of truth . For nothing was propounded but by the liking and consent of the Pope . Againe , the whole Councell consisted of such as were of the Italian faction , whose faith was pinned on the Popes sleeue . Neuerthelesse , we allow all Christian Councells , lawfully gathered : and we desire there might be a Generall Councell , for the triall of truth , and for the staying of vnsetled minds : these three caueats beeing remembred . One , that the Councell be gathered by Christian Princes , to whom the right of calling a Councell belongs . The other , that the Pope be no iudge , but a partie . The third , that Christ in his word be the iudge , and that the Delegates in the Councell be but as witnesses , determining all things by the written word . In this conference , we are first to consider the manner of conferring , which was vsed . Paul saith , he communicated with them , that is , he laid downe vnto them , and expounded the Gospel which he preached ; and this he did priuatly , that is , with the Apostles , one by one , in plaine and familiar manner , as one friend doth with an other . Therefore for the maintaining of this conference , there was no assembly made , neither was there any disputation held . Onely Paul declares his doctrine , and they giue assent . Hence it appeares , that Paul doth not submit the truth of his doctrine to triall . For he was resolued of it , and he accursed him that taught otherwise : but his intent was to seeke the approbation of the Apostles , that he might stop the mouth of his aduersaries . The second point is , the matter of the conference , and that is the Gospel which Paul preached . Here the Papist gathereth , that the Church is the iudge , in all questions pertaining to religion , and the word : because it is here the thing that is iudged . I answer , first , that they gather amisse . For Paul doeth not here submit the Gospel which he preached , to the iudgement of the Church of Ierusalem . And it is false , which they teach : for the soueraigne Iudge of all questions , and controuersies in religion , is Christ alone . The power to determine and resolue in cases concerning faith , and good life , is inseperably annexed to his person ; and in it are we to rest . The principall voice of the iudge , and the definitiue sentence , is the written word . And the office of the Church , is no more but to gather , declare , testifie , and pronounce this sentence . It is obiected , that when a question is propounded , the scripture cannot speake , nor Christ in the Scripture , but the Church onely : I answer againe , that God ascribes to the written word , a voice , or speech , Rom. 3. 19. and the scripture speakes sufficiently , to the resoluing of any mans , conscience , in all matters pertayning to saluation . Again , they alleadge , that the Church is before the scripture ; and therfore it beeing most auncient , must be the Iudge . I answer , that the Church was before the writing of the word , but not before the word which is written . For the church presupposeth faith , and faith presupposeth a word of God. Vpon this our doctrine , they further vpbraid vs , that we wil be tried by nothing , but by the scriptures , euen as the malefactour , that will not be tried by the Quest , but by the euidence . I answer , for the satisfying of our aduersaries , we submit our selues to the triall of the Church and Councels , so be it , the three cautions before remēbred , be duly obserued : specially , that all things be iudged , and tried by the written word , and by reasons gathered thence . Againe , the Papists hence gather , that the scriptures are to be approoued by the Church . Ans. Thus much we graunt : yet so , as we hold , that the principal approbatiō of the word , ( wherby we are mooued to beleeue and obey , ) is in the word , & frō the word , and not from the church . For the scripture hath his euidence within itselfe , which is sufficient to make vs beleeue the word to be the word , though the Church should say nothing . The third point is , concerning the persons , with whome Paul conferred : namely , with them that were the cheife , that is , with them that were in price and account , as Peter , Iames , &c. Here we see , what is the honour and worshippe that is due to excellent men , namely , a pretious and reuerend estimation . Thus the name of Dauid was in price in Israel for his vertues . 1. Sam. 18. last , And thus with the Papists , are we content to honour the Saints . Again , here the Papists gather , that they are hereticks , that after Pauls example , will not go vp to Rome , to Peter , and his successour , to haue their doctrine and religion tried and examined . I answer , first , we are content to be tried by the writings of Peter , Iames , Iohn , Paul , &c. And this is the commandement of God , in doubtfull cases : To the Law and the testimonie . Isai , 8. Secondly , I answer , that we haue a commandement , not to goe vp to Rome at this day , to haue our religion tried . Reuel . 18. Come out of Babylon my people . Thirdly , I answer , that the Bishop of Rome is Peters successour , not in teaching , but in denying Christ. And the learned Papists confesse , that for this succession , they haue but a humane faith , grounded vpon humane historie . The fourth point is , the Ende of the conference , Least I should runne , that is , least I should preach , or had preached in vaine . These words of Paul , are not simply to be taken . For the Ministerie of man , and euery sermon , brings forth the fruite which God hath appointed . And whether it be vnto the hearers , the sauour of life , or the sauour of death , it is alwaies a sweet sauour vnto God. The words therefore carrie this meaning : Least my preaching should be of lesse vse , and profit : or againe , least I should preach in vaine , in respect of that good which is looked for at the hands of an Apostle . And this Paul speakes , because a rumor went abroad , that his doctrine in many things , was contrarie to the other Apostles . And by this meanes , many were kept from receiuing the Gospell , and the faith of weake beleeuers was quenched . Now then , the ende of the conference was , to stay this false report , that the Ministerie of Paul , might haue passage , and that with greater profit . Hence the Papists gather , that the doctrine of Paul was vncerten , and vnprofitable , till it was approoued by Peter . I answer , that Paul sought the approbation of his doctrine , at the hands of Peter , and the rest : not because it was vncerten , and vnprofitable ; but because it was slaundered : and the slaunder was , that he taught otherwise then Peter did . Nowe to cut off this slander , he vseth meanes to manifest his consent with Peter , and therefore seekes approbation at his hand . Againe , when Paul saith , Least I should runne in vaine , he giues vs to vnderstand , that the Ministerie of the word , is not a worke of ease , or pleasure , but a labour : nay a continued labour , like to the running in a race . It were therefore to be wished , that ministers of the Gospel , would so labour , and walke in this calling , that they might be able to say with Paul , I haue fought a good fight , I haue finished my course . &c. 2. Tim. 4. Thirdly , hence it appeares , that all beleeuers should haue a certen knowledge of their faith and religion . The procuring of this , was the thing that Paul aimed at , in this conference with the Apostles at Ierusalem . We must not be as children , carried away with euery winde of doctrine , Eph. 4. 14. Gods word requires faith in vs : and faith presupposeth certen knowledge . The first , and second commandements require , that we knowe God , and his will , distinguish him from false gods , and his worshippe , from false worshippe . Here comes the fault of our times to be considered : most men among vs , doe not knowe their religion , neither can they distinguish it from errour , and false religion . A foule negligence . We take paines to learne trades , and occupations , that we may haue wherewith to preserue this temporall life : what a shame then is it , that we learne not better to know the doctrine of true religion , whereby our soules are to be saued ? Lastly , here we learne , that the office of the Minister is , not onely to teach and preach , but also to studie , and take care , howe by preaching he may doe the most good . 3. But neither yet Titus , which was with me , though he were a Grecian , was compelled to be circumcised . After the Conference , followes the Approbation , which was giuen to Paul. It stands in foure things . The first , that the Apostles did not compell Titus to be circumcised , v. 3. The second , that they added nothing to his doctrine , v. 6. The third , that they gaue him the hands of fellowship , v. 7. The laste , that at his departure , they required of him nothing , but the giuing of Almes , v. 16. For the first ; the words , And Titus was not compelled to be circumcised , carrie this sense : I , for my part was readie to circumcise Titus , if there had beene a meete occasion : false brethren would haue imposed a necessitie vpon vs : then I and Titus refused : and the Apostles did not vrge me to circumcise him . Here it may be demanded , howe this text can well stand with Act. 16. v. 3. for there Paul circumciseth Timothie , a Grecian : and here he refuseth to circumcise Titus , though he were a Grecian . I answer thus . Circumcision was at this time , a thing indifferent . From the first institution , to the comming , and specially to the death of Christ , it was a thing commanded , a Sacrament , and a part of Gods worship . Againe , after the planting of the Church of the newe testament , it was vtterly abolished , and a thing in respect of vse , vtterly vnlawfull . In the middle time , that is , while the Gospel was in publishing to the world , and the Church of the newe Testament was yet in founding , it was a ceremonie free , or indifferent . It may be obiected , that the whole Ceremoniall law was abolished in the death of Christ : I answer , it was so : and circumcision was abolished , in respect of faith , and conscience : yet so , as the vse therof was left to the libertie of the people of God for a while . Circumcision at this time was as a corps that is dead , yet vnburied , and onely laid out ; and so it must remaine for a time , that it may be buried with honour . It may againe be obiected , that baptisme was come in the roome of circumcision : and that therefore circumcision was but an idle and emptie ceremonie . I answer , it was not vsed as a Sacrament at this time , or as a part of Gods worship , or as a matter of necessitie , but onely as a free ceremonie , and that onely then , when it tended to the edification of men . Beeing then a thing indifferent , it might as occasion serued be vsed , or not vsed . Therefore Paul condescending to the weaknes of the beleeuing Iewes , circumcised Timothie : and that he might not offend the godly , and hinder Christian libertie , he refused to circumcise Titus . Here a great question is answered , whether we may vse things indifferent , as oft as we will , and howe we will ? The answer is , No. Things are not called indifferent , because we may vse them indifferently , or not vse them when we will , and how we will : but because in themselues , or in their owne nature , they are neither good nor euill , and we may vse them well , or ill , & we may againe not vse them well , or euill . Furthermore , there be two things which restraine the vse of things indifferent : the lawe of charitie , and the lawes of men . The lawe of charitie is this , Things indifferent in the case of scandall , cease to be indifferent , and are as things morall , that is , either forbidden , or commanded . Paul saith , if to eate flesh , be to the offence of his brother , he will eate no flesh while the world stands , 1. Cor. 8. 13. And though he circumcised Timothie , yet would he not circumcise Titus , least he should offend the godly , and by his example , hurt Christian libertie . Likewise , the good lawes of men , whether ciuill or Ecclesiasticall , tending to the common good , and seruing for edification , restraine the vse of things indifferent , so that they which shall doe otherwise , then these lawes command , with a contemptuous , or disloyall minde , are guiltie before God ; yet here two cautions must be remembred . One , that the lawes of men doe not chaunge the nature of things indifferent : for it is the propertie of God , by willing this or that , to make it good , or euill . Neither doe they take away the vse of things indifferent . For libertie graunted by a soueraigne power , cannot be reuersed by an inferiour power . Therefore humane lawes doe no more , but temper , and moderate , the ouer common vse of things indifferent . The second caution is , That when the ende of a law ceaseth , when there is no contempt of the authoritie that made the law , when no offence is giuen : a thing indifferent remaines in his free vse without sinne , or breach of conscience . Againe , here we learne , that a thing indifferent , when it is made necessarie to saluation , ( as Circumcision was ) is not to be vsed . This conclusion serues to ouerthrow the Popish religion . For it stands in the obseruation of things indifferent , as meates , drinkes , apparell , times , &c. And the vsing , or the not vsing of them is made necessarie euen in regard of mans saluation . For the abstinence from things that are by nature indifferent , is made a part of Gods worship , and meritorious of eternall life . For example : to marrie , or not to marrie , is for nature a thing indifferent : and therefore when abstinence from marriage is made necessarie ( as it is in diuers orders of men and women ) the nature of the thing is changed , which God hath left free , and it is a doctrine of deuills , which is taught . Here againe we learne , to make difference of persons . Some are weake , some are obstinate . Weake ones are such , as hauing turned vnto God , and carrying in their hearts a purpose in all things to please God , neuerthelesse doe sundrie things amisse , vpon simple ignorance , or badde custome , till they be better informed . Of these Paul saith , that he became all to all , that he might saue some , 1. Cor. 9. 22. and for their sakes he condescended to circumcise Timothie . And if we that haue scarce a drop of mercie in vs , must thus beare with them that are weake , much more will God doe it , who is mercie it selfe . The good shepheard brings home the stray sheepe vpon his shoulders : he carries his lambs in his bosome . Isa. 40. 11. He will not quench the smoaking flaxe , Isa. 42. he spares them that feare him , as a father spares his child . Malach. 3. 17. This beeing alwaies remembred , that weake ones truly turne to God , and carrie in their hearts an honest purpose not to sinne against his lawes at any time wittingly , and willingly . Obstinate persons , are such as professe the faith , and yet hold and practise bad things , of wilfull ignorance , and of malice . These persons are not to be borne with , nor to be respected : and in respect of them , Paul would not circumcise Titus . Lastly , in that Titus was not compelled to be circumcised , it may be demanded , whether Recusants may be compelled to the exercises of religion ? I answer , yea : for exercises of religion are not things indifferent , as Circumcision was . Iosias made a couenant with the Lord , and he caused all his subiects to stand to it , 2. Chron. 34. 32. The king at the marriage feast of his sonne saith of the guests , Compell them to enter in , Luk. 14. 23. It is obiected , that men may not be compelled to beleeue . I answer : it is the commandement of God , prooue the spirits , 1. Ioh. 4. 1. and this commandement pertaines to all persons . Therfore though men may not be compelled to beleeue : yet may they be compelled to come to the congregation , to heare our sermons , and therein the reasons and grounds of our doctrine , that they may trie what is the truth , and cleaue vnto it . For this is their dutie . 4 For all the false brethren , that crept in : who came in priuily to spie out our liberite which we haue in Christ Iesus , that they might bring vs into bondage : 5 To whome we gaue not place by subiection , for an houre that the truth of the Gospel might continue with you . Paul had said before , that Titus was not compelled to be circumcised : now he addes , For all the false brethren , that is , though the false brethren did what they could to the contrarie . Here then Paul sets downe , who were the cause that Titus was not circumcised , namely , certaine persons at Ierusalem , and them he sets forth by two properties , they are false brethren , and they crept into the Church . Touching the first , by it we learne , that the Church of God vpon earth , euen when it is at the best , hath wicked men , and hypocrites in it . In Adams family , there is Cain : in the Arke , there is Cham : in Christs family , or schoole , there is Iudas . In the Church of Ierusalem , planted and gouerned by the chiefe Apostles , there be false brethren . The true sheepe be often without , and wolues within . Therefore we may not so much as dreame of a perfection of the Church of God vpon earth ; so long as wicked men be mixed with true beleeuers . Againe , these aduersaries of Paul , are called false brethren , because they ioyned Circumcision with Christ , as a necessarie cause of iustification , and saluation . Hence it followes , that the Church of Rome , is a false Church : because it ioynes workes with Christ , in the case of our iustification , and that as meritorious causes . Their second propertie is , that they crept into the Church , which I conceiue on this manner . The Church of God is as a sheepefold , or house , Ioh. 10. 1. Christ is the onely dore . Now Pastours , that teach Christ aright , are saide to enter in by this dore : they which teach any other way of saluation , are said to clime in an other way : and they which teach Christ , ioyning some other thing with him in the cause of saluation , are said to Creepe in : because in appearance , they maintaine Christ ; and yet , because they adde something to Christ , they neither enter nor continue in the true Church , with any good warrant from God. In this , they are like the serpent . Liuing creatures were all placed in Eden : and Man was placed in the garden of Eden called Paradise , and so were not beasts . How then comes the serpent in ? why , in all likelihood , it crept in . And so doe false brethren into the Church . Hence I gather that false brethren , are not true , and liuely members of the visible Church : though they be members in appearance . For if they were in their right place , they should not be said to creepe in . The true members of the Church creepe not into the mysticall bodie , but are built and set vpon the foundation by God. It may be alleadged , that they are baptised , and thereby made members of the Church . I answer : that faith makes vs members of Christ , and consequently of the true Church : and baptisme doth but seale our insition into Christ , and serues as a meanes of Admission into the outward societie of the congregation : and the outward washing doth not make any man a member of Christ. Againe , it followes hence , that false brethren are not members of the Catholike church . For the visible church is part of the Catholike : and therefore they which are not reall members of the true visible church , are not members of the Catholike . Againe , in that false brethren creepe into the congregation , hence it appeares , that no man can set downe the precise time , when errours had their beginning . For the authors thereof enter in secretly , not obserued of men . The enuious man sowes his tares , when men be asleepe , Math. 13. It sufficeth therefore , if we can shew them to be errours by the word , though we cannot designe the set time when they began . The time when a shippe sinketh , we often obserue : but the time when it first drew water , we doe not . Let the Papists thinke vpon this . Paul , hauing thus declared who were the causes that Titus was not circumcised ; goes on , and shewes , how they were causes . The effect , and summe of his declaration , is this : They vrged the obseruation of the Ceremoniall law , as necessarie : and hereupon we resused to circumcise Titus . First therefore , Paul sets downe how they vrged circumcision , and that by three degrees . First , they come in priuily . Secondly , they spie out their libertie . Thirdly , they labour to bring them into bondage . Againe , Paul sets downe the manner of their refusall , in three things . We gaue not place for an houre . We gaue not place by subiection . We gaue no place , that the truth of the Gospel might continue with you . The first degree or steppe in their vrging of circumcision , was , that They came in priuily : that is , they ioyned themselues in fellowship with the Apostles , & in shew pretended the furtherance of the Gospel : & yet indeed meant nothing lesse : though their fraud , & wickednes was not perceiued . Here then the foūdation they lay of all their naughtie dealing , is their dissēbling , which Paul here notes & condemns . On the contrarie , our dutie is , to be indeed that which we professe our selues to be : & to professe no more outwardly , then we are inwardly : and to approue our hearts to god , for that which we professe before mē . The second steppe or degree is , that they spie out the libertie vvhich Paul , and the rest had by Christ : that is , they conferre with the Apostles , and inquire of them what libertie they haue by Christ , in respect of the Ceremoniall lawe of God : and this they doe , not of a minde desirous to learne , but for aduantage sake . There be two kinds of spying : one lawefull , the other vnlawefull . Lawefull , as when in iust and lawefull warre , we inquire into the counsells and doings of our enemtes . Numb . 13. 1. Vnlawefull , when men prie into any thing , or matter , to finde a fault . Thus hypocrites spie faults in the persons and liues of men ; that they may haue somwhat whereby to disgrace them , Math. 7. 4. Thus Atheists prie into the scriptures , that they may confute them . Thus sundrie hearers , come to sermōs , that they may carpe . Thus our enemies , inquire into our religion , that they may finde ( as they suppose ) exceptions , vntruthes , and contradictions . And in the Church of Ierusalem , false brethren inquire , how farre Christian liberty extends , that they may ouerthrow it . This kind of spying , is a common fault ; we must take heede of it , and apply the eie of our minde to a better vse . First , we are to be spies , in respect of our owne sinnes , and corruptions , to spie them out . Lam. 3. 40. Let us search our waies , and inquire , and turne againe to the Lord. Again , we are to plaie the spies , in respect of our spirituall enemies , that we may finde out the temptations of the flesh , the world , and the deuill . Thirdly , we must be as spies , in searching of the Scriptures . Ioh. 5. 39. that we may vnderstand the words of the lawe of God , and find comfort to our soules . The third and last degree of vrging , is , that the false brethren seeke to bring the Apostles in bondage , that is , to binde them to a necessarie obseruation of the ceremoniall lawe . Here let vs marke the practise , and pollicie of the deuill . Libertie from sinne , death , and the ceremoniall lawe , is the treasure of the Church : and therefore the deuill seekes to ouerthrow it , by holding men in bondage vnder abolished ceremonies . Thus at this day , they of the popish Church , are in bondage vnder an heape of humane traditions , beeing indeede , a yoake farre heauier , then that of the ceremoniall-lawe . Againe , when men professe the name of Christ , the deuill is content with it : and he indeauours with all his might , euery where to hold them vnder the bondage of sinne , and to hold them in his snare at his will. Thus vnder the name of Christianitie , there be swarmes of Atheists , Epicures , Libertines , worldlings , and prophane persons . At this time , according to auncient custome , we celebrate the memoriall of the birth of Christ : and yet no time so full of disorder as this . For the most that professe Christ , take and challenge to themselues , a licentious libertie , to liue and doe as they list : and this kind of libertie , is flat bondage . But they that are seruants of Christ indeed , should take heede of this bondag● : For beeing free from sinne , they should be seruants of nothing but righteousnesse , Rom. 6. 18. They that be of a corporation , stand for their liberties : what a shame then is it , that men should loue bondage , and neglect the spirituall libertie , which they haue by Christ. Thus , we see , howe the false brethren vrged circumcision : now let vs come to Pauls refusall . The first point is , that they would not giue place for an houre . It seemes they were requested to vse circumcision but once ; but they would not yeeld , so much as once : because their acte would haue tended to the preiudice of Christian liberty , in all places . Here we learne , that we may not vse the least ceremonie that is , in the case of confession ; before our aduersaries , that is , when they seeke to oppresse the trueth , by face , or by fraud , and make ceremonies , signes , and tokens , of the confession of any vntrueth . Iulian the Emperour sitting in a chaire of estate , gaue gold to his souldiers , one by one , withal cōmāding to cast of frākincense , so much as a graine into the fire , that lay vpon an heathenish altar , before him . Nowe Christ in souldiers refuse to do it : and they which had not refused , afterward recalled their acte , and willingly suffered death . Againe , here we learne , that we are not to yeeld from the least part of the trueth of the Gospel , that God hath reuealed to vs. This truth is more pretious , then the whole world beside : and heauen and earth shall rather passe , then the least tittle of it shall not be accomplished . The commission of the Apostles , was to teach them , to doe all things , which God had commanded . Therefore the vnion or mixture of our religion with the popish religion , is but a dreame of vnwise Politickes : for in this mixture , we must yeeld , and they must yeeld something : but we may not yeeld a iot of the truth reuealed to vs. There is no fellowship of light with darkenesse . 1. Cor. 6. Colacinthus a naughtie pot hearbe , marred a whole pot of pottage . 2. King. 4. 40. Christ saith in the like case of the Pharisies ; Let them alone : they are the blinde leaders of the blind , Math. 15. 14. We may yeeld in things indifferent , but not in points of religion . In matters of this world , we may be indifferent , and of neither side : but in matters of God , we may not . There is no halting betweene two religions . The second point is , they gaue not place by way of subiection . The reason is , the Apostles were of highest authoritie , simply to be beleeued in their doctrine . And they had extraordinarie authoritie , to punish them that rebelliously withstood them . Act. 5. 5. & 10. & Act. 13. 20. 2. Cor. 10. 6. For this cause , they were not to stand subiect to the iudgement , and censure of any man. They willingly suffered their doctrine to be tried ; yet were they not bound to subiection , as other ministers of the new testament are , 1. Cor. 14. 32. 1. Ioh. 4. 1. It may be said , if they would not giue place by subiection , howe then gaue they place ? Answer . There is two kinds of yeelding : one by tolleration without approbation , the other by subiection , which is the greatest approbation that can be . By the first , it may be , Paul was content to giue place , but not by the second . Here we see , howe we are to yeeld , to the corruptions of the times , in which we liue , whether they be in manners , or in doctrine . We are to giue place by meeke and patient bearing of that which we cannot mende , but we are not to giue place by subiection . The third point is , the ende of Pauls refusall , That the truth of the Gospell might continue : that is , that the Gospel might be preserued in puritie , and integritie in all things . And by this Paul giues vs to vnderstand , that if circumcision be made a necessarie cause of iustification , and saluation , the truth of the Gospel doeth not continue . Here let vs obserue , that when iustification , or saluation is ascribed to workes , or Sacraments , the truth of the Gospell giues place , and falshood comes in the roome . Wherefore the religion of the Church of Rome , is a meere deprauation of the Gospel , for it makes workes to be the meritorious causes of iustification , & saluation . Nay , which is more , it teacheth men to worship a peece of bread , and to invocate dead men , and to kneele downe to stockes , and stones . 6 And of them that seemed to be great o — : ( what they were in times past , it makes no matter to me : God accepteth no mans person : ) for they that are the cheife , did not communicate any thing to me . Here Paul laies downe the second signe of his approbation , namely , that in conference , he learned nothing of the cheife Apostles . And this he expresseth in the first words : in which , the concealement which he vseth , is to be obserued . For hauing begun a sentence , he breakes it off in the middle , and conceales the latter part , and leaues it to be supplied by the reader thus , Of them that seemed to be great , I was not taught , or , I learned nothing . The like forme of speaking , is vsed 1. Chron. 4. 10. Where Iabez saith , If the Lord blesse me and be with me ; concealing the end of his sentence , I will be thankefull , thus , and thus . In the roome of this concealement , Paul puts an answer to an obiection . For some man might take exception , against his former speech , thus : Thou callest the Apostles Great , but thou speakest fainedly : for thou knowest , they were but poore fishermen . To this he makes answer thus : What they were once , it makes no matter to me . Then he renders a reason of his answer : God accepts no mans person . This done , he proceeds , and renders a reason of his first speech : he learned nothing of the cheefe Apostles : because , they did not communicate any thing to him , either in doctrine or counsell . The vse . This verse serues to expound other places in S. Iohn . Where Christ promiseth to giue his spirit to his Disciples , to teach them all things , Ioh. 14. 26. and to led them into all truth , Ioh. 16. 13. Now these promises directly , and properly , concerne the Apostles : and they are here verified in Paul. Who was so farre forth taught by God , and lead into all truth , that the cheife Apostles could not teach , or communicate , any thing to him . For all this , though Paul and the rest , were led into all truth , that they could not erre , yet were they not led into all holinesse of life , that they could not sinne . Paul saith , to will is present with me , but he addes , that he cannot doe the good he would . Christ saith to all the Apostles , He that is washed and is all cleane , must still haue his feete washed , Ioh. 13. 10. Wherefore they are to be rebuked , that thinke there must be no want at all in them that are Preachers of the Gospel : and hereupon take occasion to despise their Ministerie , if they can spie any thing amisse in their doings . Vpon the same ground , they might reiect the Ministerie of the Apostles . For though they could not erre in preaching , and writing , and though they had no neede to be taught of any man , yet were they not free from sinne in their liues ; and the chiefe of them sundrie times fayled . Againe , here we learne , that there is a good , and lawfull kind of boasting : and that is , when a man is disgraced , and his disgrace is the dishonour of God , and the disgrace of the Gospel . This makes Paul here to say , that he learned nothing of the chiefe Apostles . For if he had said otherwise , he should haue bin reputed to be no more but an ordinarie disciple : and the doctrine , which he taught before this conference , should haue bin called in question . For this cause , he stands vpon it , that they did not communicate any thing vnto him . Vpon the like occasion he professeth that he will boast , 2. Cor. 11. 16. Here the saying of Salomon may be obiected , Let an other mans mouth praise thee , and not thine owne , Prou. 27. 2. I answer , it sufficeth for the truth of sundrie prouerbs , if they be commonly , ordinarily , and vsually true , though they be not generally true . Thus ordinarily , men are not to praise themselues : yet in a speciall and extraordinarie case , it may be otherwise , And the manner which Paul vseth in commending of himselfe , is to be obserued . First , he doth it in great modestie : because in speaking of himselfe , he concealeth that part of the sentence , which should haue serued to expresse his praise . Secondly , in praising of himselfe , he is not carried with enuie , but his care is , to maintaine the good name of the rest of the Apostles ; when he saith , What they haue bin , it is no matter to me . Here then we see , that the Atheists doe Paul wrong , who challenge him for pride , and presumption , as though he could not brooke an equall , and withall skorned to learne of any . Againe , by Pauls example we are to take notice of a common sinne . Mens hearts are so possessed with selfe-loue , and they are so addicted to their owne praise , that it is griefe to them , to heare any praised beside thēselues : whereas loue binds vs as well to take care for the good name of others , as of our owne . When Paul saith , What they were in times past , it matters not to me : we learne , that we are to esteeme of men , not as they haue bin , but as they are . Peter , Iames , and Iohn , though they had bin fishermen , yet are they honoured of Paul , as Apostles . Therefore when men haue repented , we may not vpbraid thē with their liues past . Neither may we take occasion to contemne them that be in authoritie ; because we haue knowne what they haue bin heretofore : but euery man is to be esteemed according to his calling , and according to the grace of God giuen him . Like is Gods mercifull dealing toward vs. For he accepts men , not as they haue bin , but as they are when they repent . Therefore if Sathan shall at any time obiect thy life past : say vnto him thus : Tell me not what I haue bin : but tell me what I am , and what I will be . This sufficeth when we repent . God accepteth the person of no man ] By person is meant , not the substance of a man , or the man himselfe , but the outward qualitie , or condition of man , as countrey , sexe , birth , condition of life , riches , pouertie , nobilitie , wisdome , learning , &c. And God is saide , not to accept the person , because he doth call men , bestow his gifts , and giue iudgement , according to his owne wise and iust pleasure , and not according to the outward appearance , and condition of the person . Read Iob. 34. 19. It may be obiected , that God deales not equally with them that are equall : because all men are equall in Adam , and of them he chooseth some to eternall life , and refuseth others . I answer : he is said to accept persons , that deales vnequally with men , beeing bound to deale equally : now God is not thus bound : because he is a soueraigne , and absolute Lord ouer all his creatures , and may doe with his owne what he will , Math. 20. 16. Secondly , it may be obiected , that God had respect to Abel , and his sacrifice , Gen. 4. 4. Ans. The condition of man is twofold , outward , inward . Outward , standes in worldly , and ciuill respects . Inward , standes in a pure heart , good conscience , and faith vnfained . For this onely was Abel respected , Hebr. 11. 4. Though God accept not the outward person , yet in euery nation he that feareth God , is accepted of him , Act. 10. 34. Thirdly , it may be obiected , that God iudgeth euery man according to his workes . Ans. Though workes appeare outwardly , yet the roote and ground of them , is in the heart . And the iudgement of God is according to them , as they are fruits of the faith of the heart . The vse . All men are in this to be like vnto God their heauenly father : not accepting persons in their dealings . As Magistrates in the exequution of iustice , Deut. 1. 17. Ministers in teaching , and in the reproouing of sinne , Mark. 12. 14. and all beleeuers , who are not to haue religion in acceptation of persons , Iam. 12. 1. This acceptation is the ruine of societies . And it is the common fault . For vsually elections are made , offices bestowed , and iustice exequuted with partialitie , and with blind respects to countrey , kinred , friendship , money . Secondly , we are all taught , to feare the iudgement of God , and to prepare our selues with all diligence , that we may be found worthie to stand before God , in that great day . For we must come naked before him , and he will haue no respect to our birth , our riches , our learning . Therefore it is good for vs now to put on Christ , that in him we may be accepted . For with him the father is well pleased . Thirdly , we may not set our hearts vpon the outward things of this world : because God doth not respect vs for them . But we are earnestly to seeke after the things that make vs accepted with God ; as true faith , righteousnes , and good conscience . Rom. 14. 17. Againe , superiours must be admonished to deale moderately with their inferiours , Coloss. 2. 11. Againe , inferiours are to comfort themselues , if they be oppressed : in that God the iudge of all , accepts no persons . Lastly , here we learne , that when we shall haue immediate fellowship with God in heauen , all outward respect of persons shall cease . God himselfe , and the lamb Christ Iesus , shall be all in all to the Elect. In the ende of the verse , Paul addes : for they communicated nothing to me . but to the contrarie Rom. 1. 12. may be obiected . Where Paul desires to come to Rome , that he might be comforted by their mutuall faith both his , and theirs . Answ. Though the Apostles did communicate nothing to Paul in respect of doctrine , or iudgement ; yet might they , or the meanest beleeuers , conferre something vnto him , in respect of comfort , or the confirmation of his faith : and thus much he signifieth to the Romanes . Here is a good item for them , that come to no sermons , because they can learne nothing . Put the case they were as learned as the Apostles , yet might they profit in hearing in respect of comfort , of faith , and good affection . 7 But on the contrarie , when they saw that the Gospel ouer the vncircumcision was committed vnto me , as the Gospel ouer the circumcision was to Peter : 8 ( For he that was mightie by Peter in the Apostleship ouer the circumcision , was also mightie by me toward the Gentiles . ) 9 And when Iames , and Cephas , and Iohn , knew the grace of God that was giuen to me , which are accounted pillars , they gaue to me , and to Barnabas , the right hād of fellowship , that we should preach to the Gentiles , & they vnto the Circumcision . The wordes of more difficultie , are thus to be explaned . Contrariwise ] that is , they did communicate nothing to me in way of correction , but on the contrarie they gaue me the hand of fellowship . Againe , the words [ Circumcision , and vncircumcision ] signifie the nation of the Iewes , and the Gentiles , the one circūcised , the other vncircūcised . And whē Paul saith , that the grace of God was giuen to him , he meanes specially , the gift of an Apostle . Rom. 1. 5. Lastly , to giue the right hand of fellowshippe to Paul , is to esteeme and acknowledge him , for their collegue , or fellowe Apostle , by giuing the right hand in token thereof . The contents of the words are these . Here Paul sets downe the third signe of his approbation , namely , that the cheife Apostles acknowledged him for their fellow Apostle , v. 9. Secondly , he sets down the manner , how the cheefe Apostles acknowledged this fellowship : and that was , by making a couenant with Paul , that he should preach to the Gentiles , and Peter to the Iewes . Thirdly , he sets down the impulsiue cause , that mooued the Apostles to receiue Paul to their fellowship : and that was the decree of God , whereby he ordained , that Paul should be the cheife Apostle to the Gentiles , and Peter the cheife Apostle among the Iewes , v. 7. Lastly , he sets down the signes , whereby the Apostles knew , that Paul was ordained the Apostle of the Gentiles : and they are two , the grace of god giuen him , and the power of his Ministerie , among the Gentiles , v. 8 , 9. Furthermore , the things here contained , are in a syllogisme disposed , thus : When the Apostles saw that I was ordained the cheife Apostle of the Gentiles , and Peter of the Iewes , they acknowledged me for their fellow Apostle , and made a couenant with me , that I should preach to the Gentiles , and Peter to the Jewes . But when I was with them at Ierusalem , they saw that I was ordained the cheife Apostle of the Gentiles , and Peter of the Iewes . This minor is omitted , yet the proofe thereof , is set down thus . For they saw the efficacie of my ministerie among the Gentiles , and the grace of God that was with me . Therefore they acknowledged me for their fellow Apostle , &c. The vse . This text makes notably against the primacie of Peter . First therefore , let vs obserue the Ordinance of God here plainely expressed , that Paul should be the cheife Apostle of the Gentiles , and Peter the cheife Apostle of the Iewes . And this may else where be gathered . For the commission of the twelue Apostles ran thus , that they must first preach to Ierusalem and Iudea , then to Samaria : and in the last place ; to the vttermost part of the earth . Act. 1. 8. And Pauls commission was , that he should first preach to the Gentiles , and in the second place to the people of Israel , Act. 9. 16. It may be obiected , that the commission of all the Apostles , was to goe into all the world , and to preach to all men without exception , Mar. 16. 15. Answer . This power and libertie , Christ gaue to all the Apostles , and he did not take it away afterward : neuerthelesse , he ordered it by a second decree , that Paul should specially haue care of the Gentiles , and Peter of the Iewes . And this the Lord did in great wisdome , that confusion and discord might be auoided , and a regard had of all prouinces through the world . Hence it followes , that the primacie of Peter , ouer Iewes & Gentiles , is a supposed thing . For the ordinance of God , is , that Peter shall be cheife ouer the Iewes , and not ouer the Gentiles , which were almost all the world beside . And thus the supremacie of the Pope goes to the ground , for if he hold of Peter , and succeede him in authoritie , and office , ( as he pretends ) he must challenge a superioritie ouer the Iewes , and he hath nothing to doe with vs. For Paul was cheife ouer the Gentiles , and not Peter . Secondly , this Ordinance of God giues vs to vnderstand , that the place , Math. 16. 18. Thou art Peter , and vpon this rocke will I build my Church , &c. and I wil giue thee the keies of the kingdome of heauen : doth not containe a promise made to Peter , of a primacie ouer all the Apostles , and ouer the Catholike church . If Christ had meant any such thing , in these words , he would not haue assigned the Iewes to Peter , and all the nations of the world beside , to Paul. Thus we see , how this text , for many hūdred yeares , hath beene abused , and is still , at this day . Thirdly , it is false which the Papists teach , that the place in S. Iohn , Feede my lambes , and , feede my sheepe , giues a primacie to Peter , ouer the whole world . For by the ordinance of God , this feeding of lambes , and sheep , is limited to the nation of the Iewes . Lastly , whereas Eusebius saith in his Chronicle , that Peter was Bishop of Rome , and sate there 25. years , it hath no likelihood of truth : for then Peter liued in the breach of an expresse commandement of God , for a long time : because the Iewes were his speciall charge . Againe , it is to be obserued in this text , that Iames , Peter , Iohn , are made equall , all being pillars ; and Iames is first named : and that not without cause . For not Peter , but Iames was the President of the councell of Ierusalem : because he spake the last , and concluded all , Act. 15. 13. Therefore the first naming of Peter , in other places of scripture , is no sufficient proofe of his supremacie . Thirdly , Peter here is said to make a couenant with Paul , that he shall be the Apostle of the Gentiles , and Peter of the Iewes . But if Peter had bin head of the Church for 14 , yeares togither ; and had but known the primacie , which the Papists giue to him , he would not haue consented to this order . It is alleadged , that Paul was the cheife Apostle ouer the Gentiles , in respect of paines and labour , and not in respect of iurisdiction . I answer , this distinction hath no ground in the word of God. Againe , Paul was an Apostle , and vsed his Apostolicall authoritie ouer the Gentiles : and there is no Ecclesiasticall person that is , or can be aboue an Apostle . For he was simply to be beleeued in preaching and writing , and had extraordinarie power giuen him by God , to punish them that rebelled . Againe , Paul here saith , that the Gospel was committed to him and Peter , that is , that they were put in trust with it . Hence we learne 3. things . The first , that the Gospel is not ours , but gods ; and that men are but the keepers of it . For this we are to praise God. The second is , that the ministers of the word , are to keep , and maintaine the truth of it , with all faithfulnesse and good conscience : and further , to apply it to the best vse , and to the greatest good of men . For this charge lies vpon them that are put in trust . The third is , that the Gospel is a speciall treasure . For this , we in England are to giue vnto God all thankfulnes , specially , by bringing forth the fruits of the Gospel . In this dutie the most of vs come short : and therfore we may iustly feare , least God take from vs the gospel of life , and giue it to a nation , that will bring forth the fruit of it . Moreouer , in that Paul saith , that God was mightie by him , and Peter , to the Iewes and Gentiles , we are to consider the efficacie of the Ministerie . Of it three cautions are to be obserued . The first , that grace or power to regenerate , is not included in the word preached , as vertue to heale , in a medicine : Paul saith , He that planteth , and he that watereth is not any thing , 1. Cor. 3. 7. To regenerate , is the proper worke of God , not agreeing to angels , no not to the flesh of Christ , exalted aboue men and angels . For the vertue to renew or regenerate , is not in it , as in a subiect , but in the godhead of the sonne . The second caution is , that grace is not inseparably annexed , and tyed , to the word preached , for to some it is the sauour of death , to death . The third is , that the preaching of the word is an externall instrument of faith , and regeneration : and the proper effect of it , is to declare , or signifie . And it is an instrument : because , when the ministers of the word , doe by it signifie and declare , what is to be done , and what is the will of God , the spirit of God inwardly inlightens the minde , and inclines the heart to beleeue , and obey . Hence we learne that it is a magicall fiction , to suppose that fiue words , For this is my bodie , should transubstantiate the bread , into the bodie of Christ. Secondly , we learne , that the Sacraments doe not conferre grace , ex opere operato , by the worke done . For the word and Sacraments , are both of one nature ( Sacraments beeing a visible word . ) Now the word , & the preaching of it , doth not conferre grace , but onely declare what God will conferre . Thirdly , by this it appeares , that charmes or spels , haue not force in them to cure diseases , and to worke wonders , but by satanicall operation . For the best word of all , euen the word preached , hath it not . Lastly , we are here to be put in mind , that we loose no time in hearing of the word ; for it is a meanes whereby we are clensed and renewed . Euery branch that bringeth forth fruit , God purgeth it by his word and other meanes , that it may bring forth more fruite , Ioh. 15. It is a thing to be obserued , that the Apostles at Ierusalem , acknowledged Paul to be an Apostle : because he had the gift of an Apostle , and because his ministerie was powerfull amōg the Gentiles . Therefore , they which haue the gift of teaching , by whome also God is powerfull in the conuersion of sinners , are Ministers certenly called of God. Let them thinke on this , that vtterly condemne the ministerie of the Church of England . For many teachers among vs , can shew both the gift of teaching , and the power , or efficacy of their ministery . It is worth the marking also , that the Apostles are called Pillars . Here we see , what is the charge of the ministers of the word , namely , to sustaine and to vphold the Church , by doctrine , praier , counsel , good life . Elizeus is called of Ioas , The charrets and horsemen of Israel , 2. King. 13. 4. And the Church of God vpon earth , is called the Pillar and ground of trueth , in respect of the Ministerie of the word . 1. Tim. 3. 15. Againe , in that all ministers in their places ( according to the measure of gifts receiued ) are pillars , they are admonished hereby to be constant in the truth , against all enemies whatsoeuer . It is the praise of Iohn the Baptist , that he was not as a reed shaken of the winde , Math. 11. 7. All beleeuers are to stand fast in temptation , against their spirituall enemies , Eph. 6. 13. and this they shall the better doe , if they be directed by the good example of their teachers . Thirdly , in that Ministers are pillars , we are taught to cleaue vnto them , and their ministerie , at all times , in life and death . For we are liuing stones in the temple of God , Christ is our foundation , and they be pillars to hold vs vp : and therefore not to be forsaken . Deut. 12. 19. Furthermore , Paul at this time was not accounted a pillar : for he saith thus , Iames , Cephas , Iohn , are accounted pillars ; as who should say , I am accounted none . Thus Paul goes through good report , and euill report , and is content to be contemned . Lastly , the example of concord among the Apostles is to be obserued : in that they giue the right hands of fellowship one to an other . 10 Warning onely that we should remember the poore : which thing also I was diligent to doe . In these words , Paul sets downe the fourth and last signe of his approbation at Ierusalem , on this manner . At my departing the Apostles warned me to remember the poore , and of no other thing did they giue me warning : therefore there was a full and perfect consent betweene vs. In the wordes , two things are set downe , the Apostolicall warning , and the practise of it by Paul. The warning in these words , [ Warning onely that we should remember the poore . ] In them three points are to be considered . The first , that the Church of Ierusalem is in extreame pouertie . And the causes of it may be two . The first , because the poorer sort receiued the Gospel : thus it was in Corinth , 1. Cor. 1 , 26. Not many wise according to the flesh , not many mightie , not many noble . The like we in experience at this day : the poorer sort among vs doe more heartily receiue it then they of the richer sort . By this we are taught , that we may not fixe our loue , and our confidence vpon riches : & they that buie , must be as though they bought not , and they that possesse , as though they possessed not . Because riches steale away the heart . The second cause of their pouertie was , that they were depriued of their riches for the profession of the name of Christ. 1. Thess. 2. 14. Heb. 10. 34. Here we are taught to sit downe , and to recken what the profession of Christ will cost vs to the vttermost : and we must put this in our account , that we must be readie , and willing to part with the deerest things in the world , for the name of Christ. And this reckning and resolution must we daily carrie about with vs. The second point is , Why the Church of Ierusalem must be releeued by the Gentiles , considering by Gods law Deut. 15. 11. euery place must releeue his owne poore . Ans. We are first of all , debters to our owne poore , and they must first be releeued : this done ( in the case of extreame necessitie ) we are debters to the poore a thousand miles off . And in this case , did the Apostles craue releefe of the Gentiles , for them of Ierusalem . The third point is , that the Apostles themselues are carefull for the gathering of releefe . Hence we learne , that it is the office of Pastours and teachers , not only to preach and dispence the word , but also to haue care of the poore : and this care is to be shewed in exhortation , counsell , ouersight . As for the administration and execution of matters belonging to the poore , it belongs to others . If the Apostles at any time gathered , carried , and dispensed releefe , it was because the Church was not yet founded , and planted , and therefore there was no other to doe it . Now I come to the practise of Paul , in these words ; Which thing also I was diligent to doe it . Here first let vs marke , that Paul who had spoiled and made hauocke of the Church of Ierusalem , now gathers releefe , ( and as we say ) begges for it : and , no doubt , the rather that he may make some recompence for the wrong he had done . By his example we are taught to make Satisfaction for all iniuries and hurts done to others , and that to the vttermost . He that steales , according to the qualitie of his theft , must restore either twofold , or fourefold , Exod. 22. 7. he that maimes a man must pay for his healing , and for his resting , that is , for the losse of his labour , Exod. 21. 19. Daniel saith to Nabuchadnezzar , O King , breake off thy sinnes with almes deedes , Dan. 4. 24. that is , whereas thou hast bin giuen to crueltie , and oppression , cease to doe so any more , and make some recompence by giuing of almes . Dauid saith , it is the propertie of a wicked man , to borrow , and not to repay , Psal. 37. 21. Satisfaction , recompence , and restitution , is the way to life by the appointment of God. Ezech. 18. 7. and 33. 15. If thou restore the pledge , and repay that which thou hast robbed , thou shalt liue , and not die . The Lord saith , Are the treasures of wickednes yet in the house of the wicked ? and he addes , that he will not iustifie the false ballance , Mich. 6. 10 , 11. Zacheus , in his conuersion for known wrongs , restores fourefold : and for his vnknown wrongs he giues halfe his goods to the poore . Luk. 19. 7. Let vsurers , ingrossers , and all that oppresse , or deale deceitfully , remember this ; and begin to make conscience of this du ty of Satisfaction , or restitution . And that it may the better be practised , I will further set downe fiue points . The first is , who must satisfie and restore ? Ans. He that is the cause of any wrong , or losse to others : and all they that are accessarie . Men may be accessarie many waies , by commaundement , by counsell , by consent , by partnership , by receiuing , by silence when a man ought to speake , by not hindring when he ought to hinder , by not manifesting that which we ought to manifest . The second is , To whom must restitution be made ? Ans. To him that is wronged , and beares the losse , ( if the partie be knowne and aliue : ) if he be dead , to his heires : if all be dead , to the poore . If the person wronged be not knowne to vs ( as often it falls out ) then restitution is to be made to the Church , or commonwealth , and restitution is to be turned into Almes for the poore . Dan. 4. 24. Moreouer , if both the giuing and the receiuing of a thing be vnlawfull , as in bribes , and Simoniacall gifts ; restitution is not to be made to the giuer , but , as before , it is to be applied to common vse , specially to releefe . The third point is , What must be restored ? Ans. The things which are of vsvniustly receiued , or deteined , either known to vs , or vnknowne . If they be knowne , they are in their owne kind to be restored , or in value , Exod. 21. 19. If the partie , who is to restore , be in extreame pouertie , and haue not wherewith to make recompence , he must doe that which he can , that is , he must shew a readie and willing minde : and this is done by confession , and by crauing of pardon . If goods to be restored , be for their value and quātitie vnknowne , then restitution must be made according to the iudgement , and discretion of them that are wise . The fourth point is , touching the time when ? Ans. In respect of preparation of mind , we must presently satisfie : yet not in respect of execution . For the Act of restitution may be deferred , if there be ignorance of the right , or ignorance of the fact , if the restorer be in extreame neede : if vpon present restitution , life , goods , or good name , be indangered . The last point is , in what order and manner , Restitution is to be made ? Ans. Things certen must first be restored , and things vncerten after . Among things certen , that is , which certenly belongs vnto an other , things bought and not deliuered , are to be restored , and Deposita , things committed to our trust . If things to be restored for their value and qualitie be vncerten , the order is this ; Restitution must be made ( according to the discretion of wise men ) in some part : and for the rest , pardon to be craued . Againe , in restitution warines is to be vsed , least by supplying the losses of other men , we make to our selues the losse of good name . Againe , in Pauls practise we see an earnest care and diligence to prouide for the poore . And his diligence is further expressed Rō . 15. 25 , 28. where it is said , that he ministred to the Saints at Ierusalem , and withall that he gaue himselfe no rest in this dutie , till he had sealed this fruit vnto them , that is , till he saw it done according to his desire . His example must be followed of vs. It is not enough for vs to giue good words , and to wish well , but we must in our places and callings , doe our endeauour that releefe may euen be sealed to our poore . And there be many reasons to mooue vs. First , let vs consider that the charge was very great , to maintaine the altar of the Lord in the old Testament with sheepe , and oxen , and offerings of all kinds : and now in the new Testament the poore come in the roome of the Altar . Secondly , the poore represent the person of Christ ; and in them he comes vnto vs , and saith , J am hungrie , I am sicke , I am naked , I am harbourlesse : therfore , looke what we would doe to Christ , the same must we doe to them . Thirdly the poore haue title , and interest , to part of our goods : for God is the Lord of them , and we are but stewards to dispose and vse them , according to his appointment . And his will is , that part of our goods be giuen for the releefe of the poore . If this be not done , we are theeues in respect of the goods we possesse . Lastly , mercie or the bowels of compassion in vs , is a pledge , or an impression of the mercie that is in God , towards vs : and by it we may knowe , or feele in our selues , that mercie belongs vnto vs. Thus we see , what is our dutie : nowe let vs consider what is our fault . Not to blame any person or persons , it is our common fault , that we are backeward and slacke in this dutie . And the cause is , that we doe not heartily giue our selues to Christ : and this makes vs to be so slacke in giuing our goods to the poore , 2. Cor. 9. 5. Againe , we commonly liue ( as it were ) without a law . We doe not with Dauid , set the laws of God before vs , Psal. 119. v. 168. Neither doe we apply our hearts to his statutes , v. 112. For then would we with Dauid , make haste to keepe the commandements of God , v. 60. Specially this great commandement of releefe : and the rather , because the obseruing of it , is the inriching of vs all . Lastly , let vs marke , that Paul beeing warned of the Apostles , was diligent to doe that , whereof he was warned . The like must we doe . It is not sufficient to heare , but beside this , there must be in vs a care and diligence to doe and practise that which we heare . For this is to build vpon the rocke . And it is a common fault , to heare much , and doe little . Ezech. 33. 24. v. 11. And when Peter was come to Antioch , I withstood him to his face : for he was to be blamed . In these words Paul propounds the second answer , which he makes to the obiection , mentioned in the beginning of the chap. to this effect . Though the church glorifie God for thee : yet wil not the Apostles do it : because thou art contrary to thē . Here Paul answers , that there was indeed a dissention between him and Peter , when he withstood Peter to his face at Antioch : but the fault was not his , but Peters , who was wholly to be blamed . For the better vnderstanding of these words , three points are to be handled . The first is , who was resisted ? The answer is , Peter the Apostle . For the intent of this chapter is , to shewe what agreement there was betweene Paul , and the rest of the Apostles . And there was no Apostle of this name but one . Therefore , they among the Auncient , are greatly deceiued , who thinke , that the Apostle Peter was not reprooued , but some other of that name . The second point is , who resisted ? Answer . Paul : and that not for shewe and fashion , but in truth , and good earnest . And this appeares , because in the words following , he sets downe a waightie and vrgent cause of his reproofe . Therefore Ierom and others are deceiued , who thinke that Paul reprooued Peter o in shewe and appearance , and not in good earnest . The third point is , what was Pauls minde and meaning , in resisting of Peter ? Answer . To doe his office . The kingdom of God , and all things pertaining thereto , must haue free passage without resistance . The second petition is , Thy kingdome come . Iohn the baptist preached thus , Prepare the way of the Lord , and make his paths straight , Mar. 1. Saint Paul saith , Praie that the word of God may haue free passage , and be glorified , 2. Thess. 3. 1. Contrariwise , such things as hinder the kingdom of God , must be withstood . Therefore Peter saith , Resist your aduersarie the deuill , strong in faith . 1. Pet. 5. 9. And thus men that are instruments of euill , are to be withstood . And here Paul , by an holy reproofe , withstands Peter for his bad example . In Paul , here first we may behold an example of true vertue , in that he resists euill , to the vttermost of his power , following his owne rule , Abhorre that which is euill , and cleaue vnto that which is good , Rom. 12. 9. Haue no fellowship with the vnfruitfull workes of darkenes , but rather reprooue them , Eph. 5. 11. In like manner must euery one of vs resist euill ; first , in himselfe , and then in them that appertaine to him . Therefore Paul saith to all , Put on the armour of God , that ye may resist , Eph. 6. 13. Here 2 things may be demāded : first , what must we resist ? Paul answers again , Principalities , and powers , and spirituall wickednesses : that is , the deuill , and all his angels . It may be said , we haue no dealing with them , for they vse not to appeare vnto vs. Ans. That the deuill comes not vnto vs visibly , but in the persons of euill men , and in the badde examples of all men . This made Christ say to Peter , Math. 16. 23. Come behind me , Satan , for thou art an offence vnto me , when Peter would haue disswaded him from going to Ierusalem . Again , it may be said , In what things must we resist them ? Paul answereth , In heauenly things , v. 12. that is , in things which pertaine to Gods kingdome , and concerne either the saluation of our soules , or the worship of God. For the deuill seeketh by all manner of euils , to hinder these good things . Moreouer , this dutie of resisting euill is so necessarie , that we must resist sinne , if neede be , to the very shedding of our blood , Heb. 12. 4. Againe , we haue in Paul an example of bouldnes and libertie in reproouing of sinne . This was a thing commanded to the Prophets and Apostles Isai , 58. 1. Crie and spare not , lift vp thy voice like a trumpet , shew my people their transgression . Ierem. 1. 17. Trusse vp thy loines , arise and speake vnto them all that I commaund thee : be not afraid of their faces , left I destroy thee before them . Like libertie may the ministers of the word vse , obseruing Pauls rule . 2. Tim. 1. 7. God hath not giuen vs the spirit of feare , but of power , and of loue , and of a sound minde . Where he sets downe three caueats . First , that this libertie in reprouing , is not the fruite of a bold and rash disposition , but it is a fruit of Gods spirit , and so to be acknowledged . Read Mich. 3. 8. The secōd , that the vse of this libertie is to be ordered by a sound mind , whereby we are able to giue a good ac count of our reproofes , both for the matter , and manner of them . The third is , that all our admonitions must be seasoned and tempered with loue : that they tend to the good and saluation of them that are reproued . These caueats obserued , libertie in reproouing shall neuer want his blessing , Isai. 50. 7. Thirdly , here is an example in Paul , of an ingenious & ho nest minde . When he sees Peter doe amisse , he reprooues him to his face . Contrarie to this , is the common practise in backbiting , whispering , & tale-bearing , whereby it comes to passe , that when a man is in fault , euery man knowes it , saue he which is in fault . This vice the lawe of God expressely forbids , Leu. 19. 16. And it is the propertie of a good man , not to take vp a false reporte . Psal. 15. And Dauid reproues Soul because he did but lend the eare to tale bearers saying wherefore giuest thou an eare to mens wordes that say , behould , Dauid seeketh euill against thee ? 1. Sam. 24. 10. In Peter , who when he was reproued made no reply , we see an example of patience and humiltie , whereby he humbled himselfe before the reprouer , when he was conuicted of an offence . The like was in Dauid when he said , let the righteous smite mee . Psal. 141. v. 5. Where as Paul saith , that Peter was to be blamed , or condemned , not in respect of his person , but of his example : we see that excellent men euen the cheefe Apostles are subiect to erre , and be deceiued . It may be said , howe then may we trust them in their writings . I answer , while they were in deliuering any thing to the Church , whether it were by sermon , or wri ting , they were guided by the infallible assistance of the spirit , and could not erre . Otherwise they might erre , when they were out of this worke , in mind , will , affection , or action . Thus Ionas , when he saw that Niniue was not destroyed , was impotent in his anger . Nathan was deceiued in giuing aduise to Dauid , touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ , still dreamed of an earthly kingdome , saying , When wilt thou restore the kingdome to Israel ? Act. 1. And Peter beeing bidden to arise , and eate of things forbidden by the ceremonial law , said , Not so Lord , Act. 10. 1. 4. Thus then , if Peter was subiect to errour , the pretended successours of Peter , namely , the bishops of Rome , cannot be free from errour . It is alleadged , that Peter erred in life ; and not in doctrine . I answer , it was so indeed : yet did his bad example tend to the ruine of doctrine , if it had not bin preuented . Therefore , the errour that was in acte , if we respect the euent , was in doctrine . Againe , I answer , that an errour in action , presupposeth an errour in minde , or at the least , some ignorance : because the minde is the beginning of the thing done . Thus all sinners , are called ignorant persons . Hebr. 5. 2. And it seemes that the errour of Peter was , that of two euils , it was the best to choose the lesse : that is , to choose rather to offend the Gentiles , then the Iewes , to whome he was an Apostle specially appointed . Here againe we miserable wrethes are taught to watch and pray , that God would not lead vs into temptation : considering most excellent men are subiect to falling . And men must be warned not to abuse Peters example in boulstering themselues in their naughtie waies : by saying , we are all sinners , that the best man aliue is a sinner , that the iust man falles seuen times a day . For the place in the Prouerbs 14. 16. is spoken of affliction and not of sinne : the iust man falls seuen times , that is , he falles into manifould perills . And further , we should not only consider the faults of iust men , but also their conuersion and repentance . And againe to sinne and to commit sinne are two diuers things . Though the godly sinne yet doe they not keepe a course in sinning and goe on from sinne to sinne . v. 12. For before certen came from Iames , he ate with the gentiles : but when they were come , he withdrew himselfe , fearing them that were of the circumcision . 13. And other Iewes dissembled likewise with him : in so much that Barnabas was brought into their dissimulation also . The Apostle hath propounded his second answer in the former verse : now he proceedes to make a declaration of it . And first , he sets downe the cause why Peter was reproued , and the manner of reprofe . The cause is the 12 and 13. verses , namely Peters sinne . And this sinne is set forth by foure things . By the name of the sinne , the matter of the sinne , the cause of the sinne , the effects of the sinne . The name of the sinne is noted , when Paul saith , And other Iewes dissembled likewise with him . v. 13. where I gather that Peters sinne was Simulation . Simulation of it selfe is a thing indifferent , and according to circumstances is either good , or euill . Lawfull simulation is , when men conceit that which they may lawfully conceit , and signifie something either by word or deede , that is onely beside the truth , and not contrarie to it . This was the Simulation of Ioseph , who carried himselfe as a stranger to his brethren in Egypt , after he had examined them , and knew who they were . Gen. 42. This was the Simulation of Christ , who when he was come to Emaus , made as though he would haue gone further , Luk. 24. 28. Thus Paul among the Iewes , plaid the Iewe , 1. Cor. 9. 20. Vnlawfull Simulation is that , when something is signified , or fained against the truth , or to the preiudice of any . Of this kind was the simulation of Peter , which tended to the preiudice of the Gospel , and to the offence of the Gentiles . The second point is , the matter of the sinne , or the sinne it selfe , which was on this manner . First , among the Gentiles at Antioch , he vseth Christian libertie , in eating things forbidden by the ceremoniall law : yet after the comming of certen Iewes from Ierus●lem , he seperates himselfe from the Gentiles , and plaies the Iewe among the Iewes . Like to this , was the halting of the Israelites betweene God and Baal . 1. King. 18. 21. and the practise of sundrie men , who are Protestants with vs , and yet in other countries goe to Masse : and the practise of our people ▪ who change their religion with the times . Here we see the great weaknesse of Peter , in that vpon a very little occasion , and that presently , falls away from his profession to his old course . In him we may behold our owne weakenesse , and consider what we are like to doe in like case . We nowe professe the Gospell of Christ : yet if any occasion were offe●ed , it is to be feared , that many of vs would be easily mooued to returne to our old prophanenesse , and to the superstition of poperie . But for the staying and the better establishing of our mindes , let vs alwaies remember , that they shall perish , who withdraw themselues from their faith , profession , and obedience , which they owe vnto God , Heb. 10. 38. Psal. 73. 27. Againe , here it must be obserued , that Paul in describing the sinne , expresseth two actions , his eating with the Gentiles , and his seperation from them , the first good , and the latter euill . The beginning of his action was good , but the end of it was naught . The reason is this : the man regenerate is partly flesh , and partly spirit : and hereupon it is , that when we will that which is good , we cannot accomplish it , and euill is present with vs. The child of God is like a lame man , that goes the right way , but yet halts at euery step . Abrahā & Sara desire ishue , that is from the spirit : but they desire ishue , by Agar their handmaid , that is , from the flesh . Rebecca seekes the blessing for Iacob : that is a worke of the spirit : but shee seekes it by lying , that is from the flesh : Peter eates with the Gentiles , that is from Christian libertie : he after seperates himselfe , that is from corruption . Thus we see that the best workes are imperfect , & mixed with corruption : and that for the best workes we must humble our selues , and seeke pardon ; not in respect of the goodnesse of the worke , but in respect of the defect thereof . It may be demanded , how the acte of Peter should be a sin , considering he did onely abstaine from certaine meates , that he might auoide the offence of certen Iewes ? Answer . The fact of Peter considered by it selfe , is not a sinne : for Paul did the like in playing the Iewe : but the circumstances make it a sinne . For first of all , Peter doth not onely abstaine from meates forbidden by the ceremoniall lawe , but also he withdrawes himselfe from the companie of the Gentiles , and keepes company apart with the Iewes . Secondly , he abstaines not among the Iewes at Ierusalem , but at ▪ ●n●●●ch among the Gentiles , where a little before , he had openly done the contrarie , in vsing his Christian libertie . Thirdly , he vsed this abstinence , when certen Iewes c●m : from Ierusalem , to search out the libertie of the Gentiles . Fourthly , while Peter seekes to auoid the small offence of some Iewes , he incurres a greater offence of all the Gentiles . Lastly , this acte of Peter , did tend to the ouerthrowing of Pauls Ministerie , and the suppressing of the truth of the Gospel . Thus then the act of Peter becomes vnlawfull , that was otherwise lawefull , beeing simply considered by it selfe . Here it may be demanded , what Peter should haue done ? Ans. He shoul haue openly withstood the Iewes , that came from Ierusalem : as Paul withstood them that vrged the circumcision of Titus : Or againe , before he had plaid the Iew , he should haue aduertised the Gentiles , that for a time he was to yeeld to the infirmitie of some Iewes . In Peters example , we are taught , that we must not offend God , though all the world be offended . Lesse offences must giue place , when the great offence is at hand : that is , when god is dishonoured , and the very least part of his trueth is suppressed . The third point to be ▪ con●idered , is , the cause of the sinne of Peter : and that was the feare of the offence of the Iewes . Here two questions are to be handled . The first , how Peters feare should be a sinne ? Ans. There is a naturall feare created by God , and placed in the heart of man. This feare of it selfe is good . Neuerthelesse by the corruption of nature it becomes euill . And it is made euill two waies . One is , when men feare without cause , as when the disciples feare Christ walking vpon the sea , and feare drowning when Christ was in the ship with thē . The other is , whē there is no measure in feare . As whē men so feare the creature , that they neglect their dutie to God. This was Peters feare , and it was a sinne in him . For God is to be feared , simply because he is Lord of bodie and soule , and can destroy both : and he is to be feared for himselfe , whereas euery creature is to be feared in part onely , and for God , Rom. 13. 3. 4. By this we are taught , daily to inure our selues in our hearts to feare God aboue all things . The second question is , how Peter could haue the feare of God , considering he feared men more then God , at the least in this one action ? Ans. There are three kinds of feare . One is , without all sinne : this was in Adam , and in Christ. The second is , altogether sinnefull , in the wicked and vngodly , because it is seuered from faith , and obedience : as when there is a feare of men , without the feare of God. The third is , a mixed feare , in them that are regenerate , in whome the feare of God is ioyned with the corrupt feare of man. And in this mixture otherwhiles the one preuailes , otherwhiles the other . And this feare was in Peter : in whome at this time the carnall feare of man , preuailed against the true feare of God. Paul notes feare to be the cause of Peters sinne , that he may thereby signifie vnto vs , what kind of sinne it was , namely , a sinne not of malice , but of infirmitie . A sinne of infirmitie is , when there is a purpose in the heart not to sinne : and yet for all this , the sinne is committed , by reason the will is ouercarried by temptation , or by violence of affection , as by feare , anger , lust . Thus Peter sinned . And let it be remembred , that to sinne of infirmitie i● properly incident to such as be regenerate , as Peter was . Euery wicked man makes his sinne his infirmitie : fornication is the infirmitie of the ●ornicatour , drunkennes the infirmitie of the drunkard , &c. but it is false which they say . For they sinne with all their hearts when they sinne . The fourth , and last point is , the Effect of Peters sinne , in drawing the Iewes , and Barnabas , to the like dissimulation . Here we see the contagion of euill example . And hence we learne , that Minis●ers of the word must of necessitie ioyne with good doctrine , the Example of good life . For first of all , it is the exp●es●e commandement of God , 1. Pet. 5. 3. Be patternes of the flocke . 1. Tim. 4. 12. Be an ensample in word , conuersion , loue , spirit , faith , puritie . Phil. 4. 8. What ye haue seene in me , that doe . Math. 5. 16. Let your light so shine before men , that they may see your good works . Secōdly , practise in the Minister is a part of his teaching . For the multitude doe not ma●ke so much what men say , as what men doe . Herod did many things , not because Iohn the Baptist was a good Minister , but because he was a good man , Mark. 6. 20. Thirdly , Ministers haue not the presence & protection of God , vnlesse their liues be vertuous and godly . If thou turne , thou shalt stand before me . Ierem. 15. 19. God reueales his secrets to the Prophets his seruants . Amos 3. 7. Lastly , fearefull iudgements of God belong to Ministers of wicked liues . Destruction befalls the sonnes of Eli and their families , because they by leud example made the people of God to sinne . 1. Sam. 2. 24. The like befell the sonnes of Aaron for their presumption . Againe , all superiours are warned to goe before their inferiours by good example . When Moses went into Egypt to be the guide of the Israelites , the Lord would haue destroied him , by reason of the bad example in his owne familie , namely , the vncircumcision of his child . Dauid , for his euill exāple , whereby he caused the enemies of God to blaspheme , is punished , and that after his repentance , that men might see in him an example of Gods iudgement against sinne . 2. Sam. 12. 14. Here againe we see that the consent of many together , is not a note of truth . Peter , Barnabas , and the Iewes , all together are deceiued , and Paul alone hath the truth . Panormitane saith , that a laie-man bringing Scripture , is to be preferred before a whole Councell . Paphnutius alone had the truth , and the whole Councell of Nice , inclined to errour . 14 But when I saw that they went not with a right foote to the truth of the Gospel , I said to Peter before all men : If thou beeing a Iew liuest as the Gentiles , and not like the Iewes , why constrainest thou the Gentiles to doe like the Iewes ? In these words , Paul sets downe the reproofe of Peter , and the whole manner of it . In it , many points are to be considered . The first is , the time of this reproofe : and that was so soone as Paul saw the offence of Peter . Here we learne , that we must resist , and cut off the first beginnings of temptation , of sinne , and of superstition , because we are prone to cuill : and therefore if it once set footing in vs , it will take place . The second point is , the foundation of the reproofe in these wordes [ when I saw , ] and that is a certen knowledge of Peters offence . Here we are to take notice of the common fault , and that is , that we vse to censure , and condemne men specially publike persons , vpon suspitions , and coniectures , and heare-say . Whereas we should not open our mouthes to reprooue , till we haue certen knowledge of the fault . Moreouer , publike persons , as Magistrates and Ministers , haue their priuiledge , that an accusation is not to be receiued against them , without there be a proofe by two or three witnesses . 1. Tim. 5. 20. The third point is , the fault reprooued , which is here expressed by an other name , not to walke with a right foote to the truth of the Gospel : that is , not to conuerse with men , and to carrie himselfe so , as he may be sutable to the sinceritie of the Gospel , both in word , and deede . Here is a notable dutie set downe for all men , To walke with an euen foote according to the truth of the Gospel : and this is done , when in word and deede , and euery way , we ascribe all the good we haue , or can doe , to grace , to mercie , and to Christ : when againe , in word , and deede , and euery way , we giue all thanks to God , for grace and mercie by Christ. Here two sorts of men are to be condemned , as haulters in respect of the truth of the Gospel . The first , are Papists , who ioyne Christ and workes in the cause of our iustification , and saluation . The second , are carnall Protestants , and all other sorts of men , that professe the name of Christ , and withall challenge to themselues a libertie to liue as they list . For they walke contrarie to the Gospel , disioyning iustification , and sanctification , faith , and good life , remission of sinne , and mortification . This is the rife and common sinne of our daies . We are light in the Lord , but we walke not as children of light . We are content to come to the marriage of the kings sonne , but we come not with the marriage garment . It is to be feared , this very sinne will banish the Gospel , and bring all the iudgements of God vpon vs. Let vs therefore , repent of our vneuen and haulting liues : and preuent the Lords anger , by walking worthie the Gospel of Christ. It will besaid , how must we performe this dutie ? Ans. Two rules must be remembred . The first is , that we must haue and carrie in vs a right heart . For the want of this was Simon Magus condemned , Act. 8. 21. A right heart is an humble and an honest heart . The humble heart is , when in the estimation of our owne hearts , we abase our selues vnder all creatures vpon earth , and that for our offences : when againe , in the affection of our hearts , we exalt the death , and blood of Christ , aboue all riches , aboue all honours , aboue all pleasures , aboue all ioyes , and aboue all that heart can thinke , or tongue can speake . The honest heart is , when we carrie , and cherish in our hearts the setled purpose of not sinning : so as if we sinne at any time , we may in the testimonie of a good conscience say , that we sinned against our purpose . The second rule is , that we must make straight steppes to our feete , Hebr. 12. 13. And that is done , when we endeauour to obey God , according to all his commandements , Psal. 119. 6. and also , according to all the powers of the inward man , that is , not onely in action , but also in will , affection , and thought . Let vs also applie our hearts to the doing of this , least if we come to the marriage of the kings sonne without the garment of a right heart and life , we heare the sentence , Binde them hand and foote , and cast them into vtter darknes , there shall be weeping and gnashing of teeth . The fourth point is , the place of reproofe : [ before all men : ] for they that sinne openly to the offence of many , are openly to be reprooued . 1. Tim. 5. 20. The fifth point is , concerning the reasons which Paul vseth for the restraining of the sinne of Peter . The first is set downe in the 16. verse , If thou beeing a Iew , &c. Here the meaning of some words are to be opened . To Iudaise , or to liue as a Iew , is to obserue ( and that necessarily , ) a difference of meates , and times , according to the ceremoniall law of Moses . To Gentilize , or to liue as a Gentile is to vse meats , and drinks , and times , freely without difference . Peter is said , to compell the Gentiles to Iudaise , not by teaching of any doctrine , ( for the Apostles neuer erred , in teaching and deliuering any thing to the church of God : this is a principle : ) therefore he constrained them by the authoritie of his example : whereby he caused them to thinke that the obseruation of the Ceremoniall law was necessarie . The first reason then is framed thus : If thou beeing a Iew , vsest to liue as the Gentiles , thou maist not by thy example compell the Gentiles to Iudaize in the necessarie obseruation of ceremonies : but thou beeing a Iew , vsest to liue as the Gentiles : therefore thou maist not compell the Gentiles to liue as Iewes . Here first , let vs obserue the force of euill example : it compells men to be euill . Therefore let all superiours , Magistrates , Ministers , and all gouernours of families , looke to their examples . For if they be euill , they constraine others also to be euill . Here againe , we see what wonderfull subiection the ancient beleeuers yeelded to the ministerie of the word . For if the actions of the Apostles compelled men to do this or that , what then did their doctrines , and heauenly exhortations do ? When Iohn the Baptist preached , the kingdome of heauen suffered violence , and the violent tooke it to themselues . When the disciples preached in Iewrie , they saw Satan falling downe from heauen like lightning . The weapons of Paul were spirituall , to cast downe holds , and to bring euery thought in subiection to God. Here , the fault of our time is to be considered . We haue the forme of godlines , in hearing and in outward profession , but we want the power of it . For we doe not in heart yeeld subiection by suffering our selues to be vrged , and compelled to obedience by the authoritie of the ministerie . Thirdly , here we see wherein stood Peters sinne : namely , in that he constrained men to a necessarie obseruation of the Ceremoniall law : by his example binding the Gentiles to the doing of that which the Gospel hath made free . Therefore great is the wickednes of the Romane religion : in that it placeth a necessitie in many things , in the vse whereof . Christ hath procured vs an holy , and Christian libertie . In this respect the vowes of perpetuall continencie of pouertie , and regular obedience , are falsly tearned states of perfection : and are indeede estates of abomination . 15 We which are Iewes by nature , and not sinners of the Gentiles : 16 Know that a man is not iustified by the workes of the law , but by the faith of Iesus Christ : which ( I say ) haue beleeued in Iesus Christ , that we might be iustified , by the faith of Iesus Christ , and not by the works of the law : because by the workes of the law , no flesh shall be iustified . Here Paul laies downe the second reason of his reproofe ; it is framed thus . That , which we defend , both in iudgement , and practise , that must we vrge , and not the contrarie : but iustification by faith without workes we defend both in iudgement , and practise : therefore we must vrge it , and not the contrarie , namely , the necessarie obseruation of the law . The maior is wanting : the minor is expressed in the 16. v. and it is amplified by an argument of things diuers , thus : Though we be Iewes , to whome the law was giuen : yet we forsake the law , and looke to be iustified by the faith of Christ. Secondly , the minor is confirmed by a testimony of the psalme : v. 16. by the workes of the law , no flesh shall be iustified . Here two points are to be handled . One , of the distinction of the Iewes and Gentiles : the other , of iustification . Touching the distinction of Iewes , and Gentiles , sundrie points are to be handled . The first ▪ what is the cause of this distinction . Ans. The good will and pleasure of God. Moses saith , God chose the Israelites ●boue all nations , Deut. 7. 6. he loued them , Deut. 10. 15. when he de●●ded the nations , lacob was his portion , Deut. 32. 8. He knew them aboue all nations , saith Amos 3. 1. And he chose them , because he loued their fathers , Deut. 4. 37. Hence we gather , the free Election of God : and that they are deceiued , who thinke , that there was no difference of Iewes and Gen●●les in respect of God , but in respect of themselues : because the one imbraced Christ , the other refused Christ. But there cannot be a refusall , where the Messias was not knowne : and among the Gentiles he was not so much as named . Rom. 15. 20. The second point is , wherein stands the difference of Iewes and Gentiles . Ans. Here the Iewes are opposed to sinners of the Gentiles : and therefore by the Iewes , are meant an holy , and peculiar people . The distinction therefore lies in this , that the one was holy , the other prophane : the one in the couenant , the other out of the couenant . Rom. 9. 4 , 5. Psal. 147. 20. Here two errours must be auoided . One , that the difference lay in earthly things : which is not true . For the law was giuen to the Israelites : and it was a schoolemaster to Christ , Gal. 3. and , an introduction to a better hope , Hebr. 7. 19. The second errour is , that they differed onely in this , that Christ was more plentifully and fully reuealed to the Iewes : more darkly , and sparingly to the Gentiles . But it was otherwise . For the Gentiles were without God , and Christ , Eph. 2. 12. and they were left to themselues , to walke in their owne ●aies , Act. 14. 16. The third point is , how long this difference indured ? Ans. Till the death of Christ. For the disciples were forbidden to goe into the way of the Gentiles . Math. 10. 5. And Christ saith , that he was not sent , but to the l●st sheepe of the house of Israel , Mat. 15. 22. It may be obiected , that here we see the difference of Iewes , and Gentiles , is st●nding , long after the ascension of Christ. Ans. Christ in his death did fully merit the abolishment of this difference . Eph. 2. neuerthelesse the execution of this abolishment was by degrees : and it was at this time begunne by the ministerie of the Apostles , yet not accomplished . The last point is , that the Iewes are an holy people by nature : not because holines is conuaied to them by generation , but because euen from their beginning , and birth , by vertue of the couenant , they are holy . If the roote be holy , the branches are holy , Rom. 11. 16. If either of their parents beleeue , their children are holy . 1. Cor. 7. 14. In a ciuill contract , the father and his heire make but one person , and the father couenants for himselfe , and his posteritie : euen so , in the couenant of grace , he beleeues for himselfe , and withall makes his posteritie partaker of the said couenant : and thus the posteritie becomes holy . It may be obiected , that whatsoeuer is borne of flesh is flesh . Ans. The parent sustaines a double person . First , he is to be considered as a child of Adam , and thus he brings forth a child , hauing with Adams nature , Adams corruption . Againe , he is to be considered as a beleeuer : and thus albeit he doth not propagate his faith and holines to his child , yet by meanes of his saith , his child is in the couenant , and consequently is to be accounted holy in the iudgement of charitie , till God manifest the contrarie . Againe , it may be obiected , that if the children of beleeuing parents be borne holy , they want originall finne . Ans. The children also sustaine two persons . First , they are to be considered as children of the first Adam : and thus they are conceiued and borne in sinne , and are children of wrath . Againe , they are to be considered as children of beleeuing parents : and thus by meanes of the couenant , they are children of God ; and originall sinne which is in them is couered from their first beginning , and not imputed to them . The vse . There was no absolute necessitie of circumcision . For they which died before the eight day , were borne holy , and consequently , in the couenant : and therefore might be saued . And thus Baptisme was not of absolute necessitie : for the children of beleeuers are borne holy and Christian : and therefore dying in the want of baptisme , may for all that be saued . The seale of the couenant is not of like necessitie , with the couenant it selfe . Secondly , here we learne , that it is not the act of baptisme to conferre the first grace : but onely to confirme , and seale it vnto vs. Adoption , and life beginnes not in baptisme , but before . If the roote be holy , the branches springing thenee are holy . We are borne Christians , if our parents beleeue , and not made so in baptisme . Lastly , if we be borne holy : it is our shame that we haue made no more proceeding in holines , then we haue done : the most remaine ignorant , and vnreformed ; and they of the better sort , either stand at a stay , or goe backward . The second point is , concerning Iustification in the 16. v. of which sundrie things are there propounded . And first , I will beginne with the name . The word , Iustifie , is borrowed from courts of iudgement , and signifies a indiciall act . Otherwhiles it is put for the action of the iudge , and then it signifies to absolue , or to pronounce innocent . Thus Paul saith , Act. 13. 39. That we are instified from all things , from which we could not be iustified by the law of Moses , that is , absolued , or cleered . Againe , he opposeth iustification to accusation , and condemnation , Rom. 8. 33. Now the contrarie to condemnation , is absolution . Sometimes againe , the word iustifie , signifies the act of the partie iudged , or of the witnesses : and then it imports as much , as to giue testimonie , or to declare and approoue . Thus Iames saith , Abraham was iustified by workes , chap. 2. v. 22. that is , declared , and approoued to be a iust man by workes . In the former signification is the word vsed , where the holy Ghost deliuereth the doctrine of iustification , as in this place . The vse . Here we see how to distinguish betweene Iustification , regeneration , and renouation . Regeneration is vsually in scripture , the change of the inward man , whereby we are borne anew . Renouation is , the change both of the inward and outward man , that is , both of heart and life . Iustification , is neither , but a certaine action in God applied vnto vs , or a certaine respect or relation , whereby we are acquit of our sinnes ; and accepted to life euerlasting . Secondly , we must here note , that the Teachers of the Church of Rome , mistake the word , Iustification . For by it , they vnderstand nothing els , but a physicall transmutation of the qualitie , and disposition of our hearts from euill , to good . And by this mistaking , they haue made a mixture or rather confusion , of law and Gospel . Thirdly , here we see , what is to be the disposition of the partie iustified : ( for by the consequent we may learne the antecedent . ) A man therfore that would be iustified , must come before the iudgement seat of God , and there must he plead guiltie , and be his owne aduersa●ie , condemning himselfe : and beeing pressed with the terrours of the law , he must flie and make his appeale to the throne of grace for pardon in Christ : and then he shall be acquit , or iustified from all sinner . Thus much doth the word , 〈…〉 stifie , import . Thus came the Publican before God , Luk. 18 , when he said , Lord be mercifull to me a sinner ; and departed iustified . Thus in the sift petition , we are taught to come euery day into the presence of God , and to acknowledge our debts , and to vse the plea of mercie , saying , Forgiue vs our debts . The second thing to be considered , is the subiect of iustification , or the person to be iustified , and that is man generally , signifying that a Man is iustified . The holy Ghost speaketh thus generally , for two causes . The first is ; because all men without exception haue need of iustification , euen they which are regenerate , Rom. 3. 23. And in this place Paul saith , that he , and Peter , and the rest , haue beleeued in Christ , that they might be iustified by faith . Here we are to take notice of the miserable condition of prophane , and secure Epicures , who neuer so much as dreame of any iustification . The second reason is ; because God communicates the benefit of iustification , generally to all sorts of men : and this he doth in the Ministerie of the word , in which he beseecheth men to be reconciled to God. 2. Corinth . 5. v. 21. This must be an inducement vnto vs , to come vnto Christ , humbling , and iudging our selues , that we may be iustified . God himselfe from heauen vseth reasons vnto vs daily , to mooue vs to the practise of this dutie . What meane these gratious , and continuall preseruations , of Prince , and people , Church and land ? By them we see , it is the good pleasure of God , to giue vs a time to seeke his kingdome and righteousnes : wherefore let vs not neglect the day of visitation , but take the time , while it serues , that we may turne vnto God , and be accepted of him , and escape the woe pronounced vpon Corazin , and Bethsaida . The third thing to be considered , concernes things excluded from iustification , as false causes : namely , the works of the Law. Here it may be demanded , what works are meant . I answer , first , not onely workes of the Ceremoniall , but also of the morall law . For all men know , that ceremoniall actions are of no vse , vnlesse they be ioyned with morall duties of loue , and mercie . And if Paul meant onely Ceremoniall workes , he needed not to haue made so long a discourse against iustification , by workes : for he might haue ended the whole matter in a word or twaine , by shewing that the ceremoniall law , was abrogated by Christ. Secondly , I answer , that not onely workes done before faith , are excluded , but also workes that follow faith , and are done in the estate of grace . For Paul here reasons thus : If no flesh be iustified by workes , then not we beleeuers : but no flesh at all is iustified : therefore not we beleeuers . Dauid , Psal. 143. reasoneth on the same manner : No flesh shall be iustified in thy fight : therefore I cannot , though otherwise I be thy seruant , in keeping thy commandements . When Abraham was the father of all the faithfull , and was come to the highest degree of faith , and abounded in good workes , yet was he not then iustified by workes , Rom. 4. 1 , 2. Paul kept a good conscience before God and men , Act. 23. and yet was he not iustified therby , 1. Cor. 4. 4. And he saith , that we are not saued by the workes which God hath ordained that we should walke in , Eph. 2. 9 , 10. And the workes that God hath ordained for vs to walke in , are the best workes of all , euen workes of grace . Againe , he saith , that we are not saued by workes of mercie , Tit. 2. 5. It may be obiected , that there is a Cooperation of works and faith , I am . 2. 21. I answer , that this Cooperation is not in the act of iustification , nor in the worke of our saluation , but in the manifestation of the truth , and sinceritie of our faith , without hypocrisie . And for the declaration and approbation of this , faith and workes ioyntly concurre . Here then we see it is a pestilent and damnable doctrine of the Papists , when they teach iustification by the workes of the law . Let vs here be warned to take heede of it . The fourth point is , the Meritorious cause of our iustification : and that is Christ. Here it may be demanded , what is that thing in Christ , by and for which , we are iustified . I answer , the Obedience of Christ , Rom. 5. 19. And it stands in two things , his Passion in life and death , and his Fulfilling of the law ioyned therewith . For by faith the law is established , Rom. 3. 31. Christ was sent in the similitude of sinnefull flesh , that the rigour of the law might be fulfilled in vs , Rom. 8. 4. and Christ is the perfection of the law for righteousnes to all that beleeue , Rom. 10. 4. He that doth not fulfill all things contained in the Law , is accursed , Gal. 3. 10. Seeing therefore we cannot performe the things contained therein , by our selues , we must performe them in the person of our Mediatour : who hath satisfied for the threatnings of the law by his passion ; and hath fulfilled the precepts of the law by his obedience , in all duties of loue to God , and man. We owe to God a double debt . One is , that we are to fulfill the law euery moment , from our first beginning , both in regard of puritie of nature and puritie of action . And this debt was laid vpon vs in the creation , and is exacted of vs in the law of God. The second debt is , a satisfaction for the breach of the law . For this double debt , Christ is be become our Suretie ; and God accepts his obedience for vs , it beeing a full satisfaction , according to the tenour of the law . For the better conceiuing of this obedience , foure questions may be demanded . The first is , when this obedience beginnes and ends ? Ans. Satisfactorie obedience performed by Christ , beginnes in his incarnation , & ends in his death . Christ saith , Ioh. 4. 34. It is my meate , to doe my fathers will , and to finish his worke . But when was it indeede finished ? A little before his passion he said , Ioh. 17. 4. I haue finished the worke which thou gauest me to doe . Againe , in the surrendring of his soule . he saith , It is finished , Ioh. 19. 30. S. Paul saith , Christ was obedient to the death of the crosse , Phil. 2. 8. The triumph of Christ beganne vpon the crosse , Col. 2. 15. and he could not triumph before he had made a full , and perfect satisfaction for vs. When Christ had procured deliuerance from hell , and Right to life euerlasting , he there made a perfect satisfaction for vs , to the iustice of God. And this he did in his death vpon the crosse . For by the death of the Mediatour , we receiue the promise of euerlasting inheritance , Heb. 9. 15. and with one oblation vpon the crosse he perfected them that are sanctified , Heb. 10. 14. and they cannot be perfected , without the perfect obedience of Christ. Christ rose from death , and ascended into heauen in our roome , and stead : and this he could neuer haue done , vnlesse he had made a perfect satisfaction in death . Here it may be asked , If satisfactorie obedience end in the death of Christ , to what vse serue the resurrection , and ascension of Christ , and his fitting at the right hand of the father ? Ans. They serue also for our iustification , but after an other sort . For they serue to applie & communicate to vs , and to put vs in possession of the benefits , which Christ hath procured for vs , and purchased by his death . S. Paul saith , He as●●nded to giue gifts 〈◊〉 , and to fill all things . Eph. 4. 8. 10. And Christ saith , When I am exalted , I will draw all men to me . Ioh. 12. 32. And he liues for euer to make intercession● for vs. Heb. 5. 27. The second question is , how Christ could obey beeing God ; and satisfie for vs beeing man ? Ans. Christ must be considered ; not meerely as God , or as man , but as God-man , or Man god . For the Godhead doth not redeeme vs without the manhood , nor the manhood without the Godhead . Neuerthelesse , Christ as God and man , may both obey , and satisfie . For , as there are in Christ , two natures , so there are two distinct operations of the said natures . And as the said natures vnited make one Christ ; so the operations of the natures concurring and beeing vnited in one , make the compound worke of a Mediatour . Therefore the Obedience of Christ , beeing the worke of a Mediatour , hath in it the operations of both natures . The practise , exercise , or exequution of obedience , is from the manhood : therfore it is said , that Christ bare our sinnes in his bodie vpon the crosse . 1. Pet. 2. 24. that he suffered in the flesh . 1. Pet. 4. 1. that he made a liuing way by the vaile of his flesh . Heb. 10. 20. that we are reconciled in the bodie of his flesh . Coloss. 1. 22. Obedience , i● , properly a subiection of the will in reasonable creatures to the will of God : now the will of the Godhead of Christ , admits no subiection to the will of God : because the the will of the Godhead ( or of God , ) is one and the same in all the persons . Christ therefore yeeldes subiection onely in respect of the will of the manhoode : in which he performes obedience . Moreouer , the operation of the Godhead is to make the saide Obedience meritorious and satisfactorie for all that shall beleeue . In this respect Paul saith , God was in Christ reconciling the world vnto himselfe , 2. Cor. 5. 18. and that God shedde his blood . Act. 20. 28. namely , in that nature which the sonne of God assumed . Hence ariseth the value , price , and dignitie of the obedience of Christ. The third question is , how the Obedience of Christ should be made ours ? Ans. By the freedonation of God. For Christ is really giuen vnto vs in the word , and sacraments ; and consequently the obedience of Christ is made ours : euen as when a peece of ground is made ours , the commoditie thereof is ours also . The fourth question is , how the obedience of Christ should be our iustice ? Ans. It is not our iustice in naturall manner : for then it should be in vs : but by a diuine and supernaturall manner , namely , by Gods Acceptation in that he accounts it ours euen as truly , as if it were in vs. And because God accepts it for ours , it is ours indeede : for his willing and approouing of any thing , is the doing of it : and he calls the things that are not , as if they were . Thus we see what the Obedience of Christ is . And here two errours must be auoided . The one is of some Protestants , lesse dangerous , yet an vntruth ; namely , that we are iustified , onely by the Passion of Christ. But if this were so , we should be iustified without fulfilling the law : for ( as I haue said ) we owe to God a double debt : one by creation , namely , the fulfilling of the law in all things , from our first beginning : the second , since the Fall of Adam , namely , a satisfaction for the breach of the law . Now the Passion of Christ , is a paiment of the second debt , but not of the first ; whereas both must be answered . For Cursed is he that doth not continue in all things written in the law , to doe them . The passion of Christ procureth deliuerance from hell , but alone by it selfe considered , it doth not purchase a right to eternall life . Obiect . I. Christ fulfilled the law for himselfe : therefore his passion alone serues for our iustification Ans. Christ as man fulfilled the law for himselfe : that he might be in both natures an holy high Priest , and so continue . Neuertheles as Mediatour , God and man , he became subiect to the law : in this regard he did not fulfill the law for himselfe , neither was he boūd so to doe . Obiect . II. That which Christ did , we are not bound to doe : but Christ ( say some ) fulfilled the law for vs : therefore we are not bound to fulfill the law . Ans. That which Christ did , we are not bound to doe , for the same ende , and in the same manner . Now he fulfilled the law in way of redemption , and satisfaction for vs : and so doe not we fulfill the law , but onely in way of thankfulnes , for our redemption . Obiect . III. The law doth exact both obedience , and the penaltie also . Ans. In the estate of innocencie the law threatned the penaltie , and it onely exacted obedience . Since the fall , it exacteth both obedience , and the punishment . The threatning of the law , exacts the punishment ; the precepts exact obediēce . Obiect . IU . Hebr. 10. 19. By the blood of Christ we haue entrance into the Holy place . Ans. By the blood of Christ , we are to vnderstand the Passion : and the passion may not be seuered from actiue , and voluntarie obedience . For Christ in suffering obaied , and in obeying , suffered . And ( as Chrysostome saith ) the Passion is a kind of action . Christ in the oblation of himselfe did not onely offer to God his passion , but also praiers , which are no passions . Heb. 5. 7. The second errour is of the Papists : who teach , that the thing by which , and for which , a sinner is formally iustified , is remission of sinnes , with inherent justice infused by the holy Ghost . But this cannot be . For inherent iustice , and iustification , are made distinct gifts of God. Paul saith , Christ is made vnto vs of God , wisdome , iustice , sanctification , 1. Cor. 1. 3. Againe , But ye are washed , ye are iustified , and sanctified . 1. Cor. 6. 11. Secondly , the iustice whereby a sinner is iustified , is reuealed without the law . Rom. 3. 21. Now inherent iustice , or the habit of charitie , is reuealed by the law : and the obedience of Christ , is the onely iustice reuealed without the law . For it is a iustice imputed that the law neuer knew : and in this obedience , Christ performed the law , and more too . For he died for his enemies ; and so loued his neighbour more then himselfe . Thirdly , God is not onely a iustifier , but also iust in iustifying , Rom. 3. 26. because he iustifieth none but such as bring vnto a him a true and perfect iustice , either in themselues , or in their Mediatour . Prou 17. 15. Now this inward , and inherent iustice is not such . For it is imperfect : because it is increased ( as they teach ) by a second iustification : and it is in this life mixed with the corruption of the flesh . Fourthly , the righteousnes of a good conscience is an excellent grace , and gift of God : but by it we are not iustified , 1. Cor. 4. 4. Lastly , a close errour is to be noted in this Popish doctrine of iustification . For in Popish learning Remission of sinnes , is not onely an abolishing of the guilt , and the punishment , but also of the corruption of sinne : so as the partie pardoned , and iustified , hath nothing in him , that ( as they say ) God may iustly hate . And yet Paul iustified , and regenerate saith , otherwise of himselfe ; that sinne dwelleth in him ; and that the law of sinne rebells in him against the law of his minde , and leads him captiue to sinne . Rom. 7. The vse of the doctrine . First , in that we are iustified , by an obedience out of our selues , we are taught , vtterly to denie our selues , and to goe out of our selues , as hauing nothing in vs whereby we may be saued . Here is the foundation of the abnegation of our selues . Secondly , the obedience of Christ must be vnto vs the foundation of our obedience : for he performed all righteousnes for vs , that we might be seruants not of sinne , but seruants of righteousnes in all duties of obedience . And in his obedience we must not onely respect the merit thereof , but also his holy example in loue , mercie , meekenes , patience , &c. and after it , are we to fashion our liues . Thirdly , the obedience of Christ must be the foundation of our comfort . In all daungers , and temptations , we that beleeue are to oppose the obedience of Christ against the fierce wrath of God , against hell , death , and condemnation . Certen beasts , when they are pursued , flie the next way to their dennes , where they hold themselues euen to death . Christ in respect of his obedience , is our hiding place , Rom. 3. 26. he is set forth unto the world as a Propitiatorie . For as the Propitiatorie couered the Arke , and the decasogue , so he couereth our sinnes , and he hides our bodies , & soules , from the furious indignation , and vengeance of God. Let vs therefore by our faith , flie to this our hiding place in the storme and tempest of Gods wrath : and let vs there liue and die . Fourthly , this Obedience is the foundation of our happines . For true happines is , to be eased of our sinnes , Psal. 32. 1. and this ease we haue from Christ , Math. 11. 28. Lastly , the consideration of this obedience , is the foundation of our thankfulnes to God. For if we beleeue that Christ suffered , and fulfilled the law for vs , we are worse then beasts , if we doe not euery way shew our selues thankfull for this mercie . The fifth point to be considered , is the meanes of iustification , namely ; the Faith of Christ. Of which I consider 3. things . The first , what faith is . The Papists define iustifying faith to be a gift of God , whereby we beleeue the articles of faith to be true , and the whole word of God. But thit faith , the deuills hanc . Here they alleadge , that Abraham was the father of all the faithfull , and that his faith was nothing els but a perswasion , that he was able to giue him a child in his old age . Ans. First , the obiect of Abrahams faith was double : one lesse-principall , that he should haue ishew in his old age : the second , more principall , that the Messias his Redeemer should descend of his loines . And this was the thing which his faith in the promise of God specially aimed at . I answer againe , that Abraham beleeued not onely the power of God , Rom. 4. 21. but also his will , which he had reuealed in the promise , In thy seede all the nations of the earth , shall be blessed . Secondly , it is alleadged , that Christ in the curing of certaine blind men , required no more , but that they should beleeue his power , Math. 9. 28. I answer , that the ende of the miracles of Christ , was to confirme the certentie of doctrine , specially touching his natures , and offices . And therefore a generall faith touching the diuine power , or Godhead of Christ was sufficient , for the obtaining of a miraculous cure . Thirdly , they obiect , that saluation is promised to generall faith , Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus , and beleeue that God raised him from the dead , thou shalt be saued . That Peters faith was generall , Math. 16. 10. Thou art Iesus Christ , the sonne of the liuing God. That the Eunuchs faith was of the same kind , Act. 8. 37. I beleeue that Iesus Christ is the sonne of God. Ans. It is a common rule in scripture , that words signifying knowledge , signifie also the motions and good affections of the heart . Psal. 1. The Lord knowes the way of the righteous , that is , knowes , and approoues it . 2. Tim. 2. 19. The Lord knowes who are his , that is , he knoweth and chooseth them . Ioh. 17. 2. This is eternall life to know thee the onely God , that is , to know and acknowledge thee for our God. If this be true in wordes of knowledge , then much more wordes of beleeuing signifie the good motions , and the affiance of the heart . Thus to beleeue Christ to be the sonne of God , in the places before named , is to beleeue that he is God , and withall to fixe our affiance on him : otherwise the deuills beleeue thus much . When Thomas had put his finger in the side of Christ , he saide , My Lord , and my God , Ioh. 20. 28. And to this speech of his Christ faith , Thou hast seene , and beleeued . This then is true faith not onely to beleeue that Christ is God , but also that he is our God. Iustifying faith in true manner is defined thus : It is a gift , whereby we apprehend Christ , and his benefits . Ioh. 1. 12. to beleeue in Christ , and to receiue Christ , are put both for one . Ioh. 6. faith is the mouth of the soule , whereby we eate the flesh of Christ , and drinke his blood . Ioh. 17. 8. To receiue the word of Christ , to acknowledge it , and to beleeue it , are put all for one . Paul saith , that the Gentiles did apprehend the iustice which is by faith , Rom. 9. 30. Againe , that we receiue the promise of the spirit by faith . Gel. 3. 14. This apprehension stands in two things . The first is , to know Christ , as he propounds himselfe in the word , and sacraments . The second is , To applie him and his benefits vnto our selues . This application is made by a supernaturall act of the vnderstanding , when we beleeue that Christ with his benefits is really ours . It may be obiected , that faith is a certen confidence whereby we beleeue in Christ : and so it is described euen in this text . Ans. I. Faith , and confidence , properly are distinct gifts of God : and confidence is the effect , or fruit of faith . For Paul saith , that we haue entrance to God with confidence by faith . Eph. 3. 12. And reason declares as much , for a man can not put his confidence in Christ , till he be assured that Christ with his benefits are his . We doe not rest on his goodnes , of whose loue we doubt . Secondly , I answer that confidence , beeing a most notable effect of faith , is often in scripture , put for faith , and faith is described by it ( as it is in this place ) and yet for nature they are not one , but must be distinguished . Furthermore , the grounds of apprehension must be considered . For speciall faith , must haue a speciall , and infallible ground . The grounds are three . The first is this . In the Gospel God hath propounded generall promises of remission of sinnes , and life euerlasting by Christ : and withall he hath giuen a commandement to apply the said promises to our selues . 1. Ioh. 3. 23. This is the commandement of God , that ye beleeue in the name of his sonne Iesus Christ : and we cannot beleeue in Christ , till we beleeue Christ to be our Christ. Now then , a generall promise , with a commandement to applie the same to our selues , is in effect as much as a speciall promise . The second ground is this . Rom. 8. 16. The spirit of God testifieth together with our spirit that we are the sonnes of God. In this testimonie , foure things must be obserued . The first , that it is sufficient to certifie and assure vs of our saluation . For if the testimonie of two or three witnesses establish a truth among men , then much more the testimonie of God. The second is , that this testimonie may be certenly knowne ; els it is no testimonie vnto vs. The third is , that this testimonie is found and perceiued in the vse of the word , praier , sacraments . The last 〈◊〉 , that it is especially giuen and felt in the time of great danger and affliction . For when by reason of miserie and trouble , we know not to pray as we ought , then the spirit makes request for vs with groanes that cannot be vttered . Rom. 8. 26. And in afflictions , Paul saith , the loue of God is shedde abroad in our hearts . Now then , if God giue to them that turne vnto him a testimonie that they are the children of God : they for their parts , are by speciall faith to beleeue it . The third ground is this . A speciall faith may be gathered , partly vpon things generally reuealed in the word of God , and partly vpon sense , obseruation , and experience : the same things beeing reuealed generally in the word , and particularly by experience . Vpon this ground may we truly conclude the forgiuenes of our sinnes , & the saluation of our soules , on this manner : He which beleeueth , hath the forgiuenes of his sinnes : but I beleeue in Christ ( saith he which beleeueth : ) therefore my sinnes are forgiuen me . The maior or first part , is expressed in the Word ; the minor or second part is found true by experience , and by the testimonie of the conscience , which is a certen Testimonie . For Paul saith . This is my reioycing , the testimonie of my conscience . 2. Cor. 1. 12. And the conclusion , is the conclusion of speciall faith . If this be not a good and sufficient ground , there is almost no speciall faith in the world . Lastly , we are to consider the degrees of Apprehension , and they are two : there is a weake apprehension , and there is a strong apprehension , is there is a weake and a strong faith . The weake faith , and apprehension is , when we endeauour to apprehend . This endeauour is , when we bewaile our vnbeleefe , striue against our manifold doubtings , will to beleeue with an honest heart , desire to be reconciled to God , and constantly vse the good meanes to beleeue . For God accepts the will to beleeue for faith it selfe , and the will to repent for repentance . The reason hereof is plaine . Euery supernaturall act presupposeth a supernaturall power , or gift : and therefore the will to beleeue and repent , presupposeth the power and gift of faith , and repentance in the heart . It may be obiected , that in the mindes of them that beleeue in this manner , doubtings of Gods mercie abound . Ans. Though doubtings abound neuer so , yet are they not of the nature of faith , but are contrarie to it . Secondly , we must put difference between true apprehension , & strong apprehension , and strong apprehension . If we truly apprehend , though not strongly , it sufficeth . The palsie-hand is able to receiue a gift , though not so strongly as an other . The man in the Gospel said , Lord , I beleeue , helpe mine vnbeleefe , Mar. 9. 24. that is , helpe my faith which by reason of the smalnes thereof may rather be called vnbeleefe , then faith . This is the common faith of true beleeuers . For in this world , we rather liue by hungring and thirsting , then by full apprehending of Christ : and our comfort stands rather in this , that we are knowne of God , then that we know God. The highest degree of faith is , a full perswasion of Gods mercie . Thus saith the holy Ghost , that Abraham was not weake through vnbeleefe , but strong in faith , Rom. 4. 20. But wherein was this strength ? In that he was fully perswaded , that God , which had promised would also performe it . This measure of faith is not incident to all beleeuers , but to the Prophets , Apostles , martyrs ; and such as haue beene long exercised in the schoole of Christ. And this appeares by the order , whereby we attaine to this degree of faith . First , there must be a knowledge of Christ : then followes a generall perswasion of the possibilitie of pardon , and mercie , whereby we beleeue that our sinnes are pardonable . An example whereof we haue in the prodigall child , Luk. 14. 18. After this , the H. Ghost worketh a will and desire to beleeue , and stirres vp the heart to make humble and serious inuocation for pardon . After praier instantly made , followes a setling and quieting of the conscience , according to the promise , Math. 7. 7. Knocke , it shall be opened , seeke ye shall finde , aske ye shall receiue . After all this , followes an experience in manifold obseruations of the mercies of God , and loue in Christ : and after experience , followes a full perswasion . Abraham had not this full perswasion , till God had sundrie times spoken to him . Dauid , vpon much triall of the mercie , & fauour of God , growes to resolution , and saith , Psal. 23. 6. Doubilesse kindnes and mercie shall follow me all the daies of my life . This distinction of the degrees of faith , must the rather be obserued ; because the Papists suppose that we teach , that euery faith is a full perswasion , and that euery one among vs hath this perswasion . Which is otherwise . For certentie we ascribe to all faith , but not fulnes of certentie . Neither doe we teach , that all men must haue a full perswasion , at the first . The vse . If that be the right faith , which apprehends and applies Christ vnto vs , then is it a poore and miserable faith of the Papist , to be baptized , and withall to beleeue as the church doth , when it is not knowne what the Church beleeues . Of the same kind is the faith of the multitude amōg vs , whose faith is their good meaning , that is , their fidelitie , and truth in their dealings . Lastly , if that be faith which truly apprehends Christ , there is little true faith in these last daies . For though the merit of Christ be apprehended by faith , yet is not the efficacie of his death : and that appeares by the bad and vnreformed liues of them that professe the Gospel . Indeede , many say they haue and euer had , a strong perswasion of Gods mercie : but in the most of them it is but a strong imagination : for their faith was conceiued without the word , praier , sacraments : and it is seuered from Good life . We are then all of vs carefully to seeke for this true and liuely faith . And the rather , because faith and repentance , are possible to all that by grace doe will it . Nay , they which will to beleeue and repent , haue begunne to beleeue and repent : God accepting the will for the deede . Luk. 11. 13. And hauing attained to a measure of true faith , we must goe on and seeke to iustifie our selues : but yet ( as S. Iames teacheth , c. 2. ) iustifie our faith by good workes : and then shall our faith be a meanes to iustifie vs , in life and death . The second point to be considered concerning faith , is the manner how it iustifieth . The Papists teach , that it iustifieth , because it stirreth vp good motions and good affections in the heart , whereby it prepareth and disposeth man , that he may be fit to receiue his iustification : againe , because it beeing an excellent vertue meriteth that God should iustifie . But this is false which they say . For if faith iustifieth by disposing the heart , then there must be a space of time betweene iustification and iustifying faith : but there is no space of time betweene them . For so soone as a man beleeues , he is presently iustified . For euery beleeuer hath the promise of remission of sinnes and life euerlasting . Againe , in the case of iustification , Paul opposeth beleeuing and doing : faith , and workes of the law : faith therefore doth not iustifie as a worke , or as an excellent vertue , bringing forth many diuine and gratious operations in vs. Nay the proper action of faith , which is Apprehension , doth not iustifie of it selfe : for it is imperfect , and is to be increased to the ende of our daies . Faith therefore iustifieth , because it is an instrument to apprehend , and applie that which iustifieth , namely , Christ and his obedience . As the Israelites stung of fierie serpents were cured , so are we saued : Ioh. 3. 16. the Israelites did nothing at all , but onely looke vpon the brasen serpent ; so are we to doe nothing for our iustification and saluation , but to fixe the eye of our faith on Christ. The bankrupt paies his debt by accepting the paiment made by his suretie . It is the propertie of true religion to depresse nature , and to exalt grace : and this is done when we make God , the onely worker of our saluation , and make our selues to be no more but receiuers of the mercie and grace of God by faith , & receiuers not by nature , but by grace , reaching out the beggers hand , namely our faith in Christ , to receiue the gift or almes of mercie . The last point is , that faith alone iustifieth . For here Paul saith , that we are iustified by faith , without the workes of the law : and that is as much as if he had said , by faith alone . Some Papists to helpe themselues translate the words of Paul thus , Knowing that a man is not iustified by the workes of the law , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] if not by faith , that is , except faith goe withall : then if faith be ioyned with workes , ( say they ) workes iustifie . I answer , that this manner of translation corrupteth the text . For [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] must here be translated , but : as appeares by the wordes following , We haue beleeued in Christ , that we might be iustified by faith in Christ without the workes of the law . We cannot doe more in the curing of our spirituall diseases , then in the curing of the diseases of our bodie : of which Christ saith , Onely beleeue , Mark. 5. 36. When Abraham abounded both in faith and works , Rom. 4. it is said , that he was iustified by faith without workes . This doctrine is of great vse . First , we learne hence , that a man is iustified by the meere mercie of God : and that there is excluded from iustification , all Merit of congruitie , all meritorious workes of preparation , wrought by vs , all Cooperation of mans will with Gods grace , in the effecting of our iustification . Secondly , we learne , that a man is iustified by the meere merit of Christ : that is , by the meritorious obedience , which he wrought in himselfe , and not by any thing wrought by him in vs. Here then our merits , and satisfactions , and all inward iustice , is excluded from the iustification of a sinner . To this end Paul saith , that we are iustified freely by the redemption that is in Christ , Rom. 3. 24. that we are made the iustice of God in him ( and not in vs. ) 2. Cor. 5. 21. that he gaue himselfe to deliuer vs , Gal. 1. 4. that he hath purged our sinnes by himselfe , Heb. 1. 3. and not by any thing in vs. Hence it appeares , that the Papists erre , and are deceiued , when they teach that Christ did merit , that we might merit , and satisfie for our selues : for then we should not be iustified by our faith alone . Thirdly , hence we learne , that a sinner is iustified by meere faith : that is , that nothing within vs concurres as a cause of our iustification , but faith ; and that nothing apprehends Christs obedience for our iustification , but faith . This will more easily appeare , if we compare faith , hope , and loue . Faith is like an hand , that opens it selfe to receiue a gift , and so is neither loue , nor hope . Loue is also an hand , but yet an hand that giues out , communicates , and distributes . For as faith receiues Christ into our hearts : so loue opens the heart , and powers out praise and thanks to God , and all manner of goodnes to men . Hope is no hand , but an eye that wishly looketh , and waiteth for the good things , which faith beleeueth . Therefore it is the onely propertie of faith to claspe and lay hold of Christ , and his benefits . It is obiected , that true faith is neuer alone . I answer thus . Faith is neuer alone in the person iustified , nor in godly conuersation : but is ioyned with all other vertues . Yet in the act , and office of iustification , it is alone . The eye in the bodie is not alone : beeing ioyned with all other parts , hand , foote , &c. neuerthelesse , the eye in seeing is alone . For no part of the bodie seeth , but the eye . Secondly , it may be obiected , that beeing iustified by faith alone , we are saued by faith alone : and so may liue as we list . I answer , faith must be considered as an Instrument , or as a way . If it be considered as an instrument to apprehend Christ to our saluation , we are onely saued by faith , on this manner . Yet if faith be considered as a way , we are not onely saued by faith . For all other vertues and workes are the way to life as well as faith , though they be not causes of saluation . Thirdly , it is obiected , that not onely faith , but also the sacraments serue to applie Christ : I answer , they are saide to applie , in that they serue to confirme faith , whole office is to applie . And here let vs take notice of the errour of the Papists , who teach that our satisfactions , serue to applie the satisfaction of Christ , and the sacrifice of the Masse , to applie the sacrifice of Christ vpon the crosse : whereas nothing indeede applies but faith . In the sixt place , we are to consider the kindes of iustification . The Papists make two : one , when a man of an euill man is made a good man : the second , when a good man is made better : and this , they say , is by workes . But it is false which they teach . For the Iewes which were borne an holy and peculiar people to God , by meanes of the couenant , were iustified ( as Paul here saith ) by faith , without workes . Againe , he saith , that the very ende of our beleeuing is , that we may be iustified by faith without workes . Therefore there is one onely iustification , and no more : and that by faith without workes . The seuenth point is , the ground of this doctrine of iustification by faith without workes . And it is laid downe in the end of the 16. verse , No flesh shall be iustified by the workes of the law . And this ground is taken , as I suppose , from Psalme 143. v. 2. It may be alleadged , that Dauid saith thus , No flesh shall be iustified in thy sight , and that the other words , [ by the workes of the law , ] are not expressed . I answer , that the Apostles , and Christ in citing places of the old Testament , applie them , and expound them , and hereupon sometime adde words without adding to the sense . Moses saith , Him shalt thou serue . Deut. 6. 16. Christ alleadging the same wordes , saith , Him onely shalt thou serue , Math. 4. 10. Dauid saith , Sacrifice and burnt offering thou wouldest not , but mine eares hast thou pearced , Psal. 40. 7. the author to the Hebrewes citing this text , saith , Sacrifice and burnt offering thou wouldest not , but a bodie hast thou fitted me , Heb. 10. 5. And thus the pearcing of the eare is explaned . For indeede it signifies to be made obedient : and to this ende was a bodie giuen to Christ , that he might obey his fathers will. The eight , and last point is , the practise of them that are iustified , and that is to beleeue , or put their trust in Christ. Trust in the Lord ( saith the Prophet ) and ye shal be assured ; 2. Chron. 20. 20. And Salomon saith , Roll your care on the Lord , Prou. 16. 2. By meanes of this faith the heart of the righteous is fixed and stablished . Psal. 117. 7 , 8. For the better practise of this dutie , two rules must be remembred . The one is , that faith and the practise thereof , must raigne in the heart , and haue all at command . We must not goe by sense , feeling , reason , but we must shut our eyes , and let faith keepe our hearts close to the promise of God. Nay faith must ouerrule nature , and command nature , and the strongest affections thereof . Thus Abraham beleeued against hope , and by faith was content to offer his naturall and onely begotten sonne . Hebr. 11. If faith ouerrule nature , then much more must it haue all the lusts and corruptions of nature at command . The second rule is , that when we know not what to doe , by reason of the greatnes of our distresse , we must then fixe our hearts on Christ without seperation . He that climes vp a ladder , or some steepe place , the higher he goes , the faster he holds . 2. Chron. 20. 12. Iob. 13. 12. Hence is true comfort . Psal. 27. 13. 17 And if while we seeke to be made righteous by Christ , we our selues are found sinners , is Christ the minister of sinne ? God forbid . For the better vnderstanding of the latter part of this chapter , it must be obserued , that Paul directs his speach not onely to Peter , but also to the Iewes that stood by , beeing maintainers of iustification by the law . Some thinke , that in this verse Paul makes an obiection in the person of the false Apostles , on this manner . If we be iustified by Christ alone , without the obseruation of the law , then there is no difference betweene vs Iewes and the Gentiles ; but we are as deepe sinners as they : and if this be so , then Christ is the minister of sinne . And then they say , to this Paul answers , God forbid . But I somewhat doubt , whether this be the sense of the words , because Paul doth not make a direct confutation of this obiection in the words following . Therefore I rather suppose , that Paul continues his former speach , euen to the ende of the chapter : and that in these words he vseth a third reason , to disswade Peter from haulting , betweene the Iewes and Gentiles . And the reason will the better appeare , if we search the meaning of the words . If , while we be iustified by Christ , that is , by faith in Christ , without the workes of the law . We are found sinners , that is , found in our sinnes , not fully iustified , but are further to be iustified by the workes of the law . Is Christ the Minister of sinne ? that is , doth it not hence follow , that Christ ministred vnto vs occasion of sinne , in that he hath caused vs to renounce the iustice of the law ? God forbid , that is , ye doe all hold it with me as a blasphemie , that Christ should be the minister of sinne . The argument then is framed thus . If beeing iustified by Christ , we remaine sinners , and are further to be iustified by the law , then Christ is the minister of sinne : but Christ is no minister of sinne : therefore they which are iustified , neede not further to be iustified by the law . The vse . First , we learne hence , that it is a blasphemie to make Christ the minister of sinne , who is the minister of righteousnes , yea iustice it selfe . Isa. 53. 11. Dan. 9. 25. He brings euerlasting righteousnes . Ioh. 1. He is the lambe of God that takes away the sinnes of the world . Of this all the Prophets giue testimonie . Act. 10. 43. Therefore Atheists are no better then deuills , that recken him among the false Prophets of the world . And many of them that professe Christ are greatly to be blamed , that make Christ the greatest sinner in the world : because Christ died for them : therefore they prefume of mercie , and take libertie to liue as they list . Againe , Paul here teacheth , that they which are iustified by Christ , are perfectly to be iustified ; and neede not further to be iustified by any thing out of Christ ; as by the workes of the law . It may be obiected , that they which are iustified feele themselues to be sinners . Rom. 7. 14. Ans. The corruption of original sinne , is in them that are iustified : yet is it not imputed to them by God , and withall , it hath receiued his deadly wound by the death of Christ. Therefore they which are iustified , are not reputed sinners before God. Againe , it may be obiected , that they which are iustified , must confesse themselues to be sinners to the very death . Ans. Confession of sinne is not a cause , but a way for the obtaining of pardon . Prou. 28. 14. 1. Ioh. 1. 9. The vncouering of our sinnes is the way to couer them , before God. The sinnes therefore of men iustified , vpon their humble and serious confession , are not sinnes imputed , but couered . Vpon this doctrine it followes , that there is not a second iustification , by workes , as the Papists teach . For he that is iustified by Christ , is fully iustified , and neede not further be iustified by any thing out of Christ , as by the law . Againe , the same persons teach , that our sinnes are done away by the death of Christ , and we iustified in our baptisme : and that if we fall , and sinne after baptisme , we must doe workes of penance that we may satisfie Gods iustice , and be further iustified by our works and sufferings . But then , by their leaues , after we are iustified by Christ , we are found sinners , and we are further to be iustified , by our owne workes . Now this is the point , which Paul here confuteth . Againe , by this doctrine we learne , that Christ alone is by himselfe sufficient , for our iustification . In him ( saith Paul ) are we complete , Col. 2. 14. He is a well of grace and life neuer dried vp . Ioh. 4. 14. Thirdly , we must content our selues with him alone , and with his obedience for our iustification , despising ( in respect of him ) all merits , and satisfactions done by man. Lastly , here we see what must be the care of men in this world , namely , to seeke to be iustified by the faith of Christ. It was Pauls principall desire to be found in Christ , hauing not his owne righteousnes , but the righteousnes which is by the faith of Christ. Phil. 3. 10. The like desire should be in vs all . 18 For if I build againe the things , which I haue destroied , I make my selfe a transgressour . By things destroyed , Paul meanes the workes , or the iustice of the law , as appeares by the next verse following , where rendering a reason of this he saith , by the law I am dead to the law . These words , depend on the former thus . Paul had said before , that Christ was not a minister of sinne vnto vs : and here he prooues it thus . He that builds , the iustice of the law which he hath destroied , is a minister of sinne , or makes himselfe a sinner : but the Iewes , and Peter by his example build the iustice of the law , which they haue destroied , and so doth not Christ : therefore the Iewes , and Peter , make themselues sinners , and Christ doth not make vs sinners . Here let vs obserue the modestie and meeknes of Paul. The things which he speakes , concerne Peter , and the Iewes : yet least he offend them , he applies them to himselfe . This care , not to offend , was in Christ : who was rather willing to depart frō his right , then to offend . Matth. 17. 27. And Paul biddes vs please all men in that which is good . Here againe it is Pauls doctrine , that we make our selues offendours , when we build that which we haue lawfully destroied . Thus Teachers are great offenders , when good doctrine is ioyned with bad conuersation . For good doctrine destroies the kingdome of darknes , and bad conuersation builds it vp againe . Thus rulers are great offenders when good counsell , and bad example goe together . For good counsell beats downe wickednes , and bad example sets it vp againe . Thus beleeuers in Christ are great offenders , when reformed religion , and vnreformed life are ioyned together , as often they are . For then vnreformed life builds the kingdome of sinne , which Christ hath destroied . Further , we are here taught to be constant in that which is good , Tit. 1. 9. and to hold fast the Gospel which we professe . We haue put vnder foote the Popish religion for this many yeares : our dutie is to be constant herein , and no way to build either in word , or deede , that which we haue to the vttermost of our power destroied . 19 For I through the law , am dead to the law , that I may liue vnto God. In these words , Paul sets downe a second reason , to prooue Christ to be no minister of sinne , in abolishing the iustice of the law . And the reason is framed thus : We Iewes , iustified by Christ , are dead to the law , not to liue as we list , but to liue to the honour of God. Therefore Christ in taking away the iustice of the law , is not the minister of sinne . Here three points are propounded : the first is , that the person iustified , is dead to the law : the second , that he is dead to the law by the law : the third , that he is dead that he may liue vnto God. For the better vnderstanding of the first point , we must seach what is meant by dying to the law . Here the law is compared to an hard and cruell master : and we to slaues , or bondmen : who so long as they are aliue , they are vnder the dominion , and at the command of their masters : yet when they are dead , they are free from that bondage , and their masters haue no more to doe with them . Here then , to be dead to the law , is to be free from the dominion of the law . And we are free , in foure respects . First , in respect of the accusing , and damnatorie sentence of the law . Rom. 8. 1. Secondly , in respect of the power of the law , whereby as an occasion it prouoketh and stirreth vp the corruption of the heart in the vnregenerate . Rom. 7. 8. Thirdly , in respect of the Rigour of the law , whereby it exacteth most perfect obedience for our iustification . Thus Paul here saith , that he is dead to the law . Lastly , in respect of the obligation of the conscience , to the obseruation of Ceremonies . Col. 2. 20. Thus are all persons iustified by the faith of Christ free from the law . Hence we learne , that the Papists erre , and are deceiued , when they teach , that the Law and the Gospel are one for substance of doctrine . For then they which are iustified by Christ , should not onely be dead to the law , but also to the Gospel . Now the Scripture saith not , that persons iustified are dead to the Gospel . They erre againe , in that they teach , that persons iustified by the merit of the death of Christ , are further to be iustified by the workes of the law . For he that is iustified by Christ , is dead to the law : but if we be iustified by workes , then are we by Christ made aliue to the law . Thirdly , here we see how long the dominion of the law continueth , and when it endeth . The law raignes ouer all men without exception , till they be iustified . When they once beginne to beleeue in Christ , and to amend their liues , then the dominion of the law ceaseth , and they then are no more vnder the law , but vnder grace . Here all such persons as liue in the securitie and hardnes of their hearts , are to be admonished to repent of their sinnes , and to beginne to turne vnto God. For they must know , that they liue vnder a most hard and cruell master , that will doe nothing but accuse , terrifie , & condemne them , and cause them to runne headlong to vtter desperation . And if they die beeing vnder the law , they must looke for nothing but death and destruction without mercie . For the law is mer●ilesse . This consideration serueth notably to awake them that are dead in their sinnes . Againe , all such as with true and honest hearts haue begunne to repent and beleeue , let them be of good comfort . For they are not vnder the dominion of the law , but they are dead to the law , and vnder grace , hauing a Lord , who is also their mercifull Sauiour , who will giue them protection against the terrours of the law , and spare them as a father spares his child that serues him , and not breake them though they be but as weake and bruised reedes , and as smoaking flaxe . The second point is , touching the meanes of our death to the law , and that is , the Law. Here some by the law , vnderstand the law of faith , that is , the Gospel . Rom. 3. 27. And they make this to be the meaning of the words , By the law of Christ , that is , by the Gospel , I am dead to the Law of Moses . But this sense , though it be a truth , yet will it not stand in this place . For it is the question , whether by the gospel we be freed from the law ? Now Paul , a learned disputer , would not bring the question to prooue it selfe . Therefore , I take the true meaning of the words to be this : By the law of Moses , I am dead to the law of Moses . It may be demanded , how this can be , considering the law is the cause of no good thing in vs ? For it is the ministerie of death and condemnation . 2. Cor. 8. 7. 9. Againe , that which the law cannot reueale , it cannot worke : but the law neither can , nor doth reueale faith in Christ , the death to the law , nor repentance , &c. therefore the law is no cause to worke them . It may peraduenture be said , that the law workes repentance , and sorrow for sinne . I answer , there is a double Repentance . One Legall , the other Euangelicall . Legall is , when men haue a sight of their sinnes , and withall are grieued for the punishment thereof . This repentance is wrought by the ministerie of the law : it was in Iudas : and it is no grace of God ; but of it selfe it is the way to hell . Euangelicall Repentance is , when beeing turned by grace , we turne our selues to God. This repentance is a gift of grace , and is not wrought by the law , but by the ministerie of the Gospel . Again , there is a Legall sorrow , which is a sorrow for sinne , in respect of the punishment : this is no grace , and it is wrought by the law . Euangelicall sorrow , is sorrow for sinne , because it is sinne . This indeede is a grace of God ; but it is not wrought by the law , but by the preaching of mercy and reconciliation : and it followes in vs vpon the apprehension of Gods mercie by faith . The law then beeing the cause of no good thing in vs , it may be demanded ( I say ) how we should be dead to the law , by the law ? Ans. Though the law be not a cause of this death to the law , and so to sinne : yet it is an occasion thereof . For it accuseth , and terrifieth , and condemneth vs : and therby it occasioneth , or vrgeth vs to flie vnto Christ , who is the cause that we die vnto the law . As the needle goes before , and drawes in the third , which sowes the cloth ; so the law goes before , and makes a way that grace may follow after , and take place in the heart . Thus must this place be vnderstood , and all other places that speake of the law in this manner : as Rom. 7. 8. &c. The third point is , touching the ende of our death to the law : and that is , that we may liue to God. It may be demanded , what life this is , whereby we liue to God ? Ans. There is a naturall , and a spirituall life . Naturall life is that , which we receiue from Adam by generation : and it is the function of naturall faculties , in liuing , moouing , vse of senses , and reason . Spirituall life , is that which we receiue from Christ by regeneration : and it is the action , motion , or operation of the spirit in vs. This life is called by Paul , the life of God , Eph. 4. 18. And this is the life which he speakes of in this place . And it is described by many things . First , by the ende , and vse of it . For it serues to make vs to liue to God , that is , to the honour and glorie of God. And we liue to God by liuing wisely , godly , iustly . Tit. 3. 12. Wisely , in respect of our selues : godly , in respect of God : iustly , in respect of men : That we may liue wisely , we must obserue two rules . The first : we must labour with all diligence , and with all speede , that we may be worthie to stand before the sonne of man at his comming . And therefore we must labour to be in Christ , hauing true faith and good conscience . Eph. 5. 15. Luk. 21. 36. Consider also the example of Paul. Act. 24. 16. It is true wisdome to be wise for our soules , and for euerlasting happines : and it was the follie of the foolish virgins , that they did not surnish themselues with the oyle of grace in time conuenient . The second rule : we must in this world come as neere heauen and the happines of life euerlasting , as may be . Psal. 3. 14. And for this cause we must ioyne our selues to the assemblies where the word is preached , praier made , and sacraments administred : for there is the gate of heauen . Consider the practise of Moses , Heb. 11. 25 , 26. and of Dauid , Psal. 84. 10. Againe , beeing absent from heauen both in bodie and soule , yet we must haue our conuersation there , by the cogitation of our mindes , and by the affections of our hearts . Phil. 3. 21. That we may liue godlily , seuen rules must be remembred . The first : we must bring our selues into the presence of the inuisible God : yea , we must set our thoughts , wills , affections , and all we doe in his sight and presence : and we must euermore remēber whatsoeuer we doe , that we haue to deale with God himselfe . In this regard Enoch is said to walke with God , Gen. 5. 24. Abraham and Isaac before God , Gen. 17. 1. and 48. 15. and Dauid , Psal. 116. 9. and 139. all . and Cornelius , Act. 10. 33. and Paul , 2. Cor. 7. 17. The second : we must take knowledge of the will of God in all things , whether it be reuealed in the word , or by any euent . It is not enough to know Gods will , but when time and place serues , we must acknowledge it . Rom. 12. 2. Col. 1. 10. The third : we must bring our selues in subiection to the knowne will of God , and captiuate all our senses vnto it : and suffer God to set vp his kingdome in vs. Rom. 12. 1. The fourth : when we haue offended God , we must instantly humble our selues before his maiestie , confessing our offences , and making instant deprecation for mercie . Thus did Ezra , chap. 9. and Daniel , chap. 9. and Dauid , Psal. 32. 3. The fifth : in all our miseries and aduersities , we must be silent in our hearts , by quieting our wills in the good will of God. Psal. 4. 4. Examine your selues , and be still . Psal. 37. 7. be silent to Iehoua . Consider the example of Aaron , Leuit. 10. 3. of Dauid , Psal. 39. 9. of the Iewes , Act. 11. 18. The sixth : in all things we doe or suffer , we must depend on the goodnes , prouidence , and mercie of God , for the successe of our labours , and for ease or deliuerance out of miserie . This is to liue by faith : and , as Peter saith , 1. Pet. 3. 17. to sanctifie God in our hearts . The last : in all things we must giue praise and thankes to God : and that for our miseries , and afflictions , Iob 1. 22. for in them , God mingles his iustice , with mercie , whereas he might vtterly condemne vs. That we may liue iustly in respect of men , two rules must be obserued . The first : we must make God in Christ , our treasure and our portion , and his fauour and blessing , our riches . Then shall not the vile sinnes of auarice , and ambition , beare sway in vs : and then shall we learne with Paul to be content in any estate , Phil. 4. 11. because howsoeuer the world go , we haue our portion and treasure . The second , we must loue God in louing of man : and serue him in doing seruice to men by the offices and duties of our callings . They which labour in their callings for this end to get riches , honours , and to set vp themselues in this world , prophane their callings , and practise iniustice . For not selfe loue , but loue to God , in duties of loue to men , must beare sway in all our actions . Thus we see what it is to liue to God. Now we are all to be exhorted , to order our liues in this manner . For first of all , we are Gods : and therefore we must glorifie God both in our bodies and soules , 2. Cor. 6. 20. Secondly , the end of our iustification and redemption is , that we may liue to God. And it is great wickednes to peruert the order of God , by liuing to our selues and the iusts of our hearts . Thirdly , there be three degrees of life : one is in this life , a spirituall and a renewed life : the second in death , when the bodie goes to the earth , and the soule to heauen : the third , in the last iudgement , when bodie and soule reunited , enter into the presence of God. Therefore that we may be saued , we must liue vnto God in this life : for we can neuer come to the second degree of life , but by the first . And we must not imagine , that we can steppe immediatly out of a leud and wicked life , into euerlasting happines in heauen . Lastly , the grace of God in the ministerie of the Gospel hath appeared , and long taught vs , and called vpon vs , to liue vnto God. Therefore vnlesse we be ashamed and confounded for our sinnes , and beginne with all speede to liue vnto God , it will be worse with vs , then with Sodom and Gomorrha , and many other nations . 20 I am crucified with Christ : Thus I liue , yet not I any more , but Christ liues in me . And in that I now liue in the flesh , I liue by the faith of the sonne of God , who hath loued me , and giuen himselfe for me . Whereas Paul said before , I am dead to the law , here he declares the reason of it , when he saith , I am crucified with Christ. Againe , here Paul sets downe the true preparation to spirituall life . For God first kills , and then he makes aliue . And the measure of spirituall life , is according to the decay of originall sinne . This preparation , stands in two things : the first is , fellowship with Christ in his crosse , and Passion , in these words , I am crucified with Christ. The second , is Ab●egation , or Annihilation ( as some call it ) in these words , Not I any more . I am crucified with Christ. For the better vnderstanding of these words , we must obserue , first , that Paul speakes not this of himselfe particularly , but he speakes in the person of the Christian Iewes , before whome he now reasoneth with Peter : nay in the person of all beleeuers . For all that beleeue are buried into his death . Rom. 6. 4. Secondly , it must be obserued , that Paul speakes this of himselfe not as he is a man consisting of bodie and soule , but as he is a sinner carrying about him the bodie of sinne . Rom. 6. v. 6. Further , it may be demanded , vpon what ground he should say , I am crucified with Christ ? Ans. There be two reasons of this speach . One is , that Christ vpon the crosse , stood not as a priuate person , but as a publicke person , in the roome , place , and stead of all the Elect : and therefore when he was crucified , all beleeuers were crucified in him ; as in the Parlament , when the Burgesse giues his voice , the whole corporation is said to consent by him , and in him . The second reason is this . In the conuersion of a sinner , there is a reall donation of Christ , and all his benefits vnto vs : and there is a reall vnion , whereby euery beleeuer is made one with Christ. And by vertue of this vnion , the crosse and passion of Christ , is as verily made ours , as if if we had beene crucified in our owne persons . Hereupon Paul saith in the time present , I am crucified with Christ ; There are like phrases in Paul , We are dead with Christ : we are risen with him : we sit with him in heauenly places . Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded . Moreouer , the benefits that arise of this communion with Christ in his passion , are two . One is , Iustification from all our sinnes , Rom. 6. 7. The second , is Mortification of sinne by the vertue of the death of Christ , after we are ingrafted into him . Thus much of the meaning . The vse . Superstitious persons take occasion by the passion of Christ , to stirre vp themselues to sorrow , compassion , and teares , by considering the pitifull handling of Christ , the sorrow that pearced the heart of the virgin Marie , and the crueltie of the Iewes . But this is a humane vse , that may be made of euery historie . The right vse is this : we are in minde and meditation to consider Christ crucified : and first , we are to beleeue , that he was crucified for vs. This beeing done , we must goe yet further , and as it were spread our selues on the crosse of Christ , beleeuing and withall beholding our selues crucified with him . Thou wilt say , this is a hard matter , I cannot doe it . I say againe , this is the right practise of faith : striue therefore to be setled in this , that the bodie of thy sinne is crucified with Christ. Pray instantly by asking , seeking , knocking , that thou maist thus beleeue . This faith , and perswasion , is of endles vse . First , it is the foundation of thy comfort . If thou beleeue thy selfe to be crucified with Christ : thou shalt see thy selfe freed from the dominion of the law and sinne , from hell , death , and condemnation ; and to thy great comfort shall see thy selfe to triumph ouer all thy spirituall enemies . For this Christ doth , Col. 2. 14. and thou dost the same , if thou be setled in this , that thou art crucified with him . Secondly , vpon this perswasion , thou shalt feele the vertue of the death of Christ to kill sinne in thee , and to raise thy dead soule to spirituall life . When the Sunamites child was dead , Elisha went and lay vpon him applying face to face , hand to hand , and foote to foote : and then his flesh waxed warme , and reuiued , 1. King. 4. 34. euen so applie thy selfe to Christ crucified , hand to hand , foote to foote , heart to heart ; and thou shalt feele in thy selfe a death of sinne , and the heat of spirituall life to warme and inflame thy dead heart . Thirdly , if thou beleeue thy selfe to be crucified with Christ , thou shalt see the lēgth , the breadth , the height , the depth of the loue of god in Christ. For thy sinnes are the swords , and the speares that crucified Christ : and yet thou hast all the benefit of his passion . Lastly , if thou canst beleeue that thou art crucified with Christ , thou shalt further be assured , that he is partner with thee in all thy miseries and afflictions , to ease thee , and to make thee to beare them . 1. Pet. 4. 13. Col. 1. 24. The duties hence to be learned , are these . First , if thou be crucified with Christ , then must thou applie thy heart to crucifie the bodie of corruption in thee , by praier , fasting , by auoiding the occasions , by abstaining frō the practise of sinne , and by all good meanes . Behold a man hanged vpon a gybbet . Thou seest he hath satisfied the law : and there is no further iudiciall proceeding against him : and withall thou seest how he ceaseth from his thefts , murders , blasphemies : euen so if thou canst behold thy selfe spred vpon the crosse of Christ , and crucified with him , there will be in thee a new minde and disposition , and thou wilt cease from thine old offences . Againe , beeing crucified with Christ , thou must be conformable to Christ in thy sufferings . He suffered in loue ; and the more his passion increased , the more he shewed his loue : euen so in thine afflictions and sufferings , thy loue to God & man must be increased , though man be the cause of thine afflictions . Secondly , Christ suffered in obedience : Not my will , but thy will be done : euen so in all thy sufferings , thou must resigne thy selfe to God , and quiet thy selfe in his will. Thirdly , Christ suffered in all humilitie , humbling himselfe to the death of the crosse : euen so we , in , and vpon our afflictions , are to humble our selues vnder the mightie hand of God , confessing our sinnes , and intreating for pardon . Fourthly , he suffered in faith as man depending on his fathers goodnes , euen in the middest of his passion : euen so are we to doe . Fifthly , he went on constantly in his sufferings to the very death : euen so are we to suffer in the resisting of sinne euen vnto the shedding of our blood . Lastly , the principall care of Christ was , to see the fruit of his sufferings : so when we are distressed , our care must rather be to see the fruit of our distresse , then to seeke deliuerance . This conformitie with Christ in his passion , is an infallible worke and token of the child of God , and a signe that we are crucified with Christ. Againe , here we are to take notice of the false faith of many men . They can be content to beleeue that Christ was crucified for them : but there they make a pause : for they doe not beleeue that they are crucified with Christ. Their faith therefore is but halfe a faith : and their profession is according . For they haue the forme of godlines without the power thereof . They thinke that they beleeue the Articles of faith aright : but they are deceiued . For to beleeue in Christ crucified , is not onely to beleeue that he was crucified , but also to beleeue that I am crucified with him . And this is to know Christ crucified . Lastly , here we are to consider the abomination of the Church of Rome . For it most abuseth that , which is the greatest treasure in the world , namely , Christ crucified . For they make a very Idol of him , in that they worship him in , at , and before painted , and carued Crucifixes . For there is no such Christ in heauen or in earth , that wil be present when we pray , and heare vs at Crucifixes . Againe , they giue Latria , diuine honour , to deuised and framed crucifixes : and thus they robbe Christ of his honour . Thus much of our Communion with Christ in his passion : now followes the second part of preparation , namely , Abnegation . J liue , yet not I any more : that is , I liue a spirituall life , yet not as I as a naturall man. For in that regard , I carrie my selfe as a man crucified , or after the manner of a dead man , suffering nothing that is in me by nature , to raigne in me , that Christ alone may liue and raigne in me . Here is a notable dutie to be learned : we beeing crucified with Christ , must carrie our selues as men crucified : and that in three respects . First , in respect of corruption of sinnefull nature . For in regard of our sinnes , we are to esteeme our selues vnworthie of meat , drinke , sleepe , breathing : yea we are to esteeme ourselues to be as vile as any of the creatures vpon earth : and we are to denie vngodlines , and worldly lusts , not suffering any of them to raigne ouer vs. Secondly , we must carrie our selues as dead men , in respect of the good things that belong to nature , as honours , riches , pleasures , friends : all which in respect of preparation of minde , we must daily forsake for Christs sake , not suffering any of them to take place in our hearts . Lastly , we must be as dead men in respect of our owne reason and will , and we must tread them vnder foote , making Gods will , our wisdome , and will ; and giuing it lordship and dominion ouer vs , our owne wills in the meane season lying dead in vs. Thus are we to carrie our selues as dead men : and we are to be carefull of it : that God may haue pleasure in vs we must forget our owne people , and our fathers house . Psal. 45. 10. That we may buy the pearle , we must sell all we haue , our wills , our affections , and the dearest things in the world . He that would liue when he is dead , must die while he is aliue : and we must now lay out our selues as dead persons . Corruption of nature , reason , and will , must be dead in vs , that Christ alone may liue and raigne in vs. The third point concerning spirituall life is , touching the Originall and well-spring thereof , in these words , That Christ may raigne in me . For the better conceiuing whereof , three points are to be obserued . The first , that Christ is not onely the Author , with the father & the H. Ghost , but also the Roote of life , hauing life in himselfe that he may conuaie it to all that beleeue in him . He is the true vine , and we are the branches . Ioh. 15. 1. he is an appointed head to his Church . Eph. 1. 22. he is the prince of life . Act. 3. 15. he is a quickning spirit . 1. Cor. 15. 45. And in this regard is he said to liue in vs , namely , as a roote in the branch , or as the head in the members . The second point is , that there must be an Vnion with Christ , before we can receiue life from him , and he liue in vs. If ye abide in me , and I in you , ye shall bring forth much fruit . Ioh. 15. 4. We must be grafted with him , before we can be conformable to his death and resurrection . Rom. 6. 5. And againe , we must be taken out of the wild oliue , and set in the true oliue . Rom. 11. 24. Thus much Paul signifieth , when he saith , Christ liues in me . Of this coniunction , two things must be noted . The first , that it is a substantiall vnion : in that the person of him that beleeueth , is vnited to the person of Christ. For we must eate the flesh of Christ , and drinke his blood , before we can haue life abiding in vs , Ioh. 6. 53. and our bodies are members of Christ. 1. Cor. 6. 15. Againe , this Vnion is spirituall , because it is made by the bond of one spirit . 1. Cor. 12. 13. By one spirit we are baptised into one bodie . And no man is to maruaile , that we on earth should be ioyned to Christ in heauen . By ciuill contract man and wife are one flesh , though distant many miles asunder : why then may not we be ioyned to Christ by vertue of the couenant of grace ? considering no distance of place can hinder the beeing of the spirit of Christ in vs. The third point is , that after this vnion with Christ , he must further communicate himselfe vnto vs , before we can liue by him , and he in vs. To this purpose S. Iohn saith , that God hath giuen vs life : that this life is in the sonne : that he which hath the sonne hath life . 1. Ioh. 5. 12. For the conceiuing of this truth , two questions may be demanded . One , in what order Christ giues himselfe vnto vs ? Ans. Christ first of all , giues his flesh and blood , that is , himselfe : and then secondly , his gifts , namely the efficacie , and merit of his death . The institution of the Lords Supper sheweth plainly , that we are not partakers of the benefits of Christ , vnlesse first of all Christ himselfe be giuen vnto vs. The second question is , how Christ can be said to liue in vs ? Ans. He is not in vs in respect of locall presence , but by the supernaturall , and speciall operation of his spirit . 1. Cor. 6. 17. The operation of the spirit , is threefold . The first is , when God imputes the righteousnes of Christ to them that beleeue , and withall giues the Right of eternall life , and the Earnest of this right , namely , the first fruits of the spirit . Hereupon iustification is called the Iustification of life . Rom. 5. The second is , Viuification by the vertue of the resurrection of Christ. Phil. 3. 10. And this vertue is the power of the Godhead of Christ , or the power of the spirit , raising vs to newnes of life , as it raised Christ from the death of sinne . And by this power , Christ is said to liue in them that beleeue . The third is , the Resurrection of the dead bodie to euerlasting glorie , in the day of iudgement . Rom. 8. 11. Thus then the meaning of the words is euident : that Christ as a roote , or head , liues in them that are vnited to him , and that by the operation of his spirit , causing them to die vnto their sinnes , and to liue vnto God. And againe , it must be remembred , that Paul speakes this not priuately of himselfe , but generally in the name of all beleeuers . For he saith , 2. Cor. 13. 5. Know ye not that Christ is in you , except ye be reprobates ? The vse . Hence it followes , that they which are true beleeuers , cannot make a practise of sinne : and againe , that they sinne not with the full consent , or swinge of their wills . Because , Christ liues in them , and restraines the will in part . When they sinne therefore , they sinne not of malice , but of ignorance , or infirmitie . Secondly , the true beleeuer , cannot wholly fall away from grace : because the life of Christ cannot be abolished . As Christ died but once , and for euer after liues to God : so they that are in Christ , die once to sinne , and liue eternally to God. Rom. 6. 10. The vertue , and power of God , that was shewed in raising Christ to life , is likewise shewed in quickning them that doe beleeue . Eph. 1. 19. He therfore that is made aliue to God , dies no more , but remaines aliue as Christ doth . Thirdly , they which are true beleeuers , are a free and voluntarie people obeying God , as if there were no law to compell them . For they haue Christ to liue in them . Read Psal. 110. 2. The spirit of life that is in Christ is also in them ; and that is their law . Rom. 8. 2. It is the propertie of the child of God to obey God , as it is the nature , and qualitie of the fire to burne when matter is put to it . It may here be demanded , how we may know that Christ liues in vs ? Ans. By the spirit of God. 1. Ioh. 3. 24. And the spirit is knowne by the motions , and operations thereof . The first whereof , is a Purpose to obey God , according to all his commandements that concerne vs , with an inclination of our hearts to the said commandements . Paul saith , he was sold vnder sinne : and yet withall he addes , that he delighted in the law of God according to the inward man. Rom. 7. 23. He that loues God , and keepes his commaundements hath the father and the sonne dwelling in him . Ioh. 14. 23. Let this be obserued . Pharaoh , when Gods hand was vpon him , confessed he was a sinner and his people , and requested Moses , and Aaron , to let the people goe . But after God had withdrawne his hand , he returned to his old course . The like doe sicke men : they make promise to amend their liues , and they request their friends to pray for them : but when they are recouered , they forget all their faire promises . The reason is this . There is conscience in them ; and by it they know themselues to be miserable sinners : but they want this purpose to obey God , and the inclination to his laws : and therefore indeede they hate not their sinnes , but rather the commandement of God. The second operation , and signe of the spirit , is a mind and disposition , like to the mind and disposition of Christ : which is to doe the will of God , to seeke his glorie , and to applie himselfe to the good of men in all duties of loue . The third and last ( to omit many ) is to loue Christ for himselfe , and to loue them that loue Christ , and that because they loue Christ. This is a true signe , that we haue passed from death to life . 1. Ioh. 3. 14. It may here be said , how can Christ be said to liue in vs , considering we are laden with afflictions and miseries ? Where Christ liues , there is no miserie . Ans. In the middest of all miseries , the life of Christ doth most appeare . Where naturall life decaies , there spirituall life takes place . 2. Cor. 4. 10. I beare in my bodie the mortification of our Lord Iesus , that the life of Iesus may be made manifest in me . Gods power is made manifest in weaknes . 2. Cor. 12. Againe , it may be said , if Christ liued in vs , we should not feele so many corruptions as we doe . Ans. The life of Christ is conueyed vnto vs , by little and little . God hauing wounded and slaine vs , first bindes vs vp , then he revives vs , and the third day he raiseth vs vp . Hos. 6. 1. Againe , nature feeles not nature , nor corruption feeles corruption , but grace : therefore it is the life of Christ in vs that makes vs feele the masse , and bodie of corruption . Furthermore , here we are to take notice of the common sinne of our daies . Men will not suffer Christ to liue in them , and to rule ouer them . It is reputed a small matter ; but it is a grieuous offence . The Gentiles say , Let vs breake their bands and cast their cords from vs. Psal. 2. 2. And it is was the sinne of the Iewes to say , We will not haue this man to raigne ouer vs , Luc. 19. 14. And therefore Christ saith , bring them hither , and slay them before me . Lastly , here we learne our dutie : and that is so to liue , that we may be able to say with good conscience , that Christ liues in vs : we must seeke his kingdome aboue all things , and take his yoke on vs. It will be said , what must we doe that Christ may liue in vs ? Ans. We must vse the meanes appointed , meditation of the word , prayer , sacraments : and withall we must spiritually eate the flesh of Christ , and drinke his blood . Ioh. 6. 57. And that we may eate him , we must haue a stomacke in our soules like the stomacke of our bodies , and we must hunger and thirst after Christ : and therefore we must feele our owne sinnes , and our spirituall pouertie , and haue an earnest lust and appetite after Christ , as after meat and drinke . When Sisera was pursued by the armie of the Israelites , he cried to Iael and said , Giue me drinke , I die for thirst . Iudg. 4. 19. euen so we beeing pursued by the sentence of the law , by the terrours of hell , death , and condemnation ; must flie to the throne of grace , and crie out , saying , Giue me of the tree of life , giue me of the water of life : I perish for thirst . Then shall our wretched soules be quickned , and reuiued to euerlasting life . Math. 5. 6. Rev. 21. 6. In the fourth place , here is set downe the Meanes of spirituall life , in these words , And in that I now liue in the flesh , I liue by the faith of the sonne of God , who hath loued me , and giuen himselfe for me . And that the doctrine may the better appeare , I will stand a while to shew the meaning of them . By flesh , is ment the mortall bodie , or the fraile condition of this temporall life . Heb. 5. 7. and 1. Pet. 4. 2. And therefore to liue in the flesh , is to liue a naturall life by eating , drinking , sleeping . Further , Paul saith that liuing in the flesh , he liued by faith : and for the better conceiuing of this , two questions may be demanded . The first is , Why a beleeuer is said to liue by faith ? Ans. There be two causes . First , faith is an Instrument to vnite vs to Christ : and by meanes of this vnion , we receiue life from Christ : for Christ dwells in our hearts by faith . Eph. 3. 17. Secondly , faith is a Guide , to order and gouerne temporall life , in all good manner according to the will of God. And this faith doth , by a diuine kind of reasoning framed in the mind , whereby it vrgeth , and perswadeth to good duties . Rom. 6. 11. The second question is , How men liue by faith ? Ans. The child of God liues a double life in this world : a spirituall , and a temporall . The spirituall stands specially in three things ; Reconciliation with God : renouation of life : and good workes . Now in our Reconciliation with God , we liue in this world onely by faith . For we haue , and enioy pardon of sinnes , imputation of iustice , and acception to life eternall , onely by meanes of our faith . Rom. 4. 4. & 5. 1. Againe , in the renouation and change of our liues , we liue by faith . For our faith in Christ purifieth our hearts , Act. 15. 9. partly , by deriuing holines and puritie from Christ vnto vs , who is our sanctification : and partly , by moouing and perswading of vs to holines and newnes of life . 1. Ioh. 3. 3. Lastly , in the doing of euery good worke , we must liue by our faith . For first there must be a generall faith that the worke in his kind pleaseth God. Rom. 14. 25. Secondly , iustifying faith must giue a beginning to the worke . I beleeued , therefore I spake . Psal. 116. 12. Thirdly , after the worke is done , faith must couer the defects thereof , that it may be acceptable to God. Heb. 11. 5. Temporall life , stands in cares , or miseries : and miseries , are outward afflictions , or inward temptations . And in all our worldly cares , we are to liue by faith . For our care must be to doe our office , and the labour of our calling , with all diligence . This beeing done , we must there make a pause : and for the successe of all our praiers , and labours , we must cast our care on God. 1. Pet. 5. 7. Likewise , in our afflictions we are to liue by faith . For our faith is to assure vs , that God according to his promise will giue a good issue . 1. Cor. 10. 12. And though all temporall things faile vs , it makes vs retaine the hope of mercie and of eternall life . Thirdly , it makes vs waite Gods leisure for our deliuerance . Isa. 16. 28. Lastly , in our Temptations we are not to liue by feeling , but by faith : yea against feeling , to rest on the bare promise of God ; when we feele and apprehend nothing but the wrath of God. And thus we see how the beleeuer liues by his faith in this world . It may be said , What is the faith we liue by ? Answer is here made : It is the faith of the sonne of God. And sauing faith is so called ; because Christ is not onely the Author of it , and the obiect , or matter of it , but also the Reuealer of it . For there was a certaine faith in God , which was put into the heart of man in the creation , which also the morall law requireth : but this faith in the Messias , was not knowne till after the fall ; and then it was reuealed to the world by the sonne of God. Againe , it may be saide , What is this faith of the Sonne of God ? Answer is here made : A faith whereby . I beleeue that Christ hath loued me , and giuen himselfe for me . These words then thus explaned , are an answer to an obiection , which may be framed thus : Why shouldest thou say , that thou liuest not , but that Christ liueth in thee ; considering thou liuest in the flesh , as other men doe ? Answer is made , Though I liue in the flesh , yet I liue by the faith of the sonne of God. The vse . Here first of all they are to be blamed , that liue by sense , like beasts : beleeuing no more then they see , and trusting God no further then they see him . For , if a man whome we see and know , make a promise to vs , we are comforted : yet if God , who is inuisible make in his word farre better promises ( as he doth , ) we are not in like sort comforted . Againe , we put too much confidence in meanes . If we haue good callings , house , land , liuing , we can then trust in God : but when meanes of comfort faile , we are confounded in our selues , as if there were no God. We are like the vsurer , who will not trust the man , but his pawne : euen so we trust not God vpon his bare word , without a pawne . If he come to vs with a full hand , and with the pawne of his good gifts , and blessings , we trust him ; els not . Againe , they are to be blamed , that liue onely by the guidance of reason . For many dispute thus : I deale truly and iustly with all men , and liue peaceably with my neighbours : therefore God will haue me excused . But there must be a better guide to euerlasting life ; namely , faith in Christ : els shall we misse of our marke . Thirdly , they deceiue themselues , that thinke they may liue as they list : and call vpon God when they are dying , and so die by faith . It is well if they can die by faith : but that they may so die , they must liue by faith . Lastly , they are to be blamed , that spend their daies in worldly cares , so as no good thing can take place . This is the life of infidels . And where true faith raignes , it cuts off the multitude of cares , and makes vs cast them on God. Moreouer , here we see what we are to doe in perilous times , as in the time of plague , famine , sword , when present death is before our eyes : we must then liue by faith . When Noeh heard of the flood , he prepared such meanes as faith would affoard for the sauing of himselfe , and his familie . Abraham , Isaac , Iacob , by faith liued as pilgrimes in a strange land , and were content . Moses left Pharaos court , and feared not the wrath of the king : because by faith he saw him that was inuisible , Hebr. 11. 27. Dauid in the feare of present death , comforted himselfe in the Lord his God , 1. Sam. 30. 6. When Iehosaphat knew not what in the world to doe , he lift vp the eyes of his faith to the Lord. 2. Chron. 20. 12. Christ in his agonie and passion of the crosse , by faith commended his soule into the hands of his father . Of the Saints of the New Testament , some were racked , some were stoned to death , and that by faith . Heb. 11. 36. We must therefore all of vs , learne to liue by faith : and for this cause we must acquaint our selues with the word , and promises of God ; and mingle them with our faith : els shall the life of a man in the world be worse , then the life of a beast . Againe , in these words [ who hath loued me , and giuen himselfe for me ] the nature and propertie of iustifying faith is set down , which is to Applie the loue of God , and the merit of the passion of Christ , vnto our selues . And therefore the Papists are deceiued , who say , that hope applieth , and not faith . It may be alleadged , that Paul speakes these words priuately of himselfe . Ans. He speakes them in the name of all beleeuers , Iewes and Gentiles . For ( as we may see in the former verses ) that which concerned Peter , and the rest of Christian Iewes , he applies to himselfe , least his speech should seeme odious . Againe , it may be obiected , that all beleeuers cannot say thus , Christ hath loued me , and giuen himselfe for me . Ans. If the minde be fixed on Christ : and there be also a will and indeauour to beleeue and apprehend Christ ; there is faith indeede . For God accepts the true and earnest will to beleeue , for faith . We are not saued for the perfection of our faith , but for the perfection of the obedience of Christ , which faith apprehendeth . The Israelites which looked vpon the brasen serpent with one eye , or with a squint-eye , with halfe an eye , or dimme sight , were healed , not for the goodnes of their sight , but for the promise of God. The poore in spirit , are blessed . Now they are poore in spirit , who finde themselues emptie of all goodnes , emptie of true faith , full of vnbeleefe , and vnfainedly desire to beleeue . So then if we greeue , because we cannot beleeue as we should , and earnestly desire to beleeue , God accepts vs for beleeuers . Againe , in these words [ who hath loued me , and giuen himselfe for me ] S. Paul sets downe the reason or argument , which faith vseth in the minde regenerate , to mooue men to liue to God. And the reason is framed thus : Christ loueth thee , and hath giuen himselfe for thee : therefore see thou liue to God. Read the like , Rom. 12. 1. and 2. 4. and Psal. 116. 12. By this we are to take occasion , to consider and to bewaile the hardnes of our hearts , who doe not relent from our euill waies , and turne vnto God vpon the consideration of his loue in Christ. The waters of the Sanctuarie haue long flowed vnto vs : but they haue not sweetned vs , and made vs sauerie : therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits . Eze. 7. 11. 21 I doe not abrogate the grace of God : for if righteousnes be by the law , then Christ died without cause . The meaning , Grace in Scriptures signifieth two things : the free fauour of God ; and the gifts of God in vs. And where the holy Ghost intreates of iustification , grace in the first sense , signifies the good will , and fauour of God , pardoning sinnes , and accepting vs to life euerlasting , for the merit of Christ. 2. Tim. 1. 9. Eph. 2. 8. And in this sense is the word vsed in this place . And when Paul saith , I doe not abrogate the grace of God ; his meaning is , I doe not make void , or frustrate the grace of God in respect of my selfe , or in respect of other beleeuers , by teaching the iustification of a sinner by saith alone . He addes , If righteousnes be by the law ; that is , if a sinner be iustified by his owne obedience , in performing the law , then Christ died without cause . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely , translated without cause , hath a double signification . One is , when it signifies as much as without price , or merit . Math. 10. 8. Ye haue receiued freely , giue freely . The second is , when it signifies rashly , without iust , or sufficient cause : as Psal. 69. 4. Mine enemies hate me freely , ( as the Seuentie translate ) that is , wrongfully , or without iust cause . Thus here is Christ said to die freely , that is , in vaine , or without cause : because if we be iustified by obedience to the law , then Christ died in vaine , to make any satisfaction to the law for vs. These words are an answer to an obiection . The obiection is this : If thou teach that a sinner is iustified onely by his faith in Christ , then thou abolishest the grace of God. The answer is negatiue . I doe not by this doctrine abrogate the grace of God. And there is a reason also of this answer : If we be iustified by our owne fulfilling of the law , then Christ died in vaine to fulfill the law for vs. The vse . First , let vs marke that Paul saith , he doth not abrogate the grace of God : and why ? because he will suffer nothing in the cause of our iustification to be ioyned with the obedience of the death of Christ. And hence we learne , what is the nature of grace . It must stand wholly , and intirely in it selfe . Gods grace cannot stand with mans merit . Grace is no grace , vnlesse it be freely giuen euery way . Rom. 4. 4. To him that worketh the wages is giuen , not of grace , but of desert . Rom. 11. 6. If election be of grace , then not of workes , els is grace no grace . Grace , and works of grace in the causing of iustification , can no more stand together , then fire and water . By this we are admonished to be nothing in our selues , and to ascribe all that we are , or can doe , to the grace of God. Againe , here we see our dutie , and that is to be carefull not to abrogate the grace of God vnto our selues . But how is that done ? Ans. We must strippe and emptie our selues of all righteousnesse , and goodnesse of our owne , euen to the death , and withall hunger and thirst after Christ and his righteousnes . Math. 5. 6. Luk. 1. 35. Thirdly , Paul here sets downe a notable ground of true religion ; That the death of Christ is made voide , if any thing be ioyned with it in the worke of our iustification , as a meanes to satisfie Gods iustice , and to merit the fauour of God. Therefore the doctrine of iustification by workes , is a manifest errour . For if we be iustified by the workes of the law , then the iudgement of the holy Ghost is , that Christ died without cause . Againe , the doctrine of humane satisfactions is a deuice of mans braine . For if we satisfie for our selues , then did Christ by death satisfie in vaine . Thirdly , it is a false and wicked , ( though a colourable inuention ) to say , that Christ by his death merited , that we should merit by our workes . For if we merit by workes , Christ died in vaine to merit by his owne death . This is the sentence of God , who cannot erre . Lastly , here we see the Church of Rome erreth in the foundation of true religion : because it ioyneth the merit of mans workes , and the merit of the death of Christ , in the iustification of a sinner . And therefore , we may not so much as dreame of any reconciliation to be made with that religion ; for light and darknes cannot be reconciled , nor fire and water . Here the Papists answer , that Paul in this text speakes against them , that looked to be iustified by the naturall obseruation of the law , without the death of Christ. But it is false which they say . For Paul here speakes against Christian Iewes , who ioyned the law and the Gospel : and looked to be iustified both by Christ , and by the works of the law : and not by workes of the law , done by strength of nature , but by works of grace . CHAP. III. 1 O foolish Galatians , who hath bewitched you , that ye should not obey the truth : to whome Iesus Christ before was described in your sight , and among you crucified . THat we may see how this chapter depends on the former , we must repeat the principall argument of the Epistle : If I was called of God , & my doctrine be true , then ye should not haue reuolted to an other Gospel : but I was called of God , and my doctrine is true : therefore ye should not haue reuolted to an other Gospel . The first part of the minor , that Paul was called of God , was handled in the first and second chapters . The second part : that his doctrine is true , is handled in the third , fourth , and fifth : and is propounded in this verse . Moreouer , the Conclusion of the argument set downe Chap. 1. v. 6. is here againe repeated , namely , that the Galatians should not haue reuolted to an other Gospel . And withall Paul here notes the causes of their Reuolt : and they are two . One , is follie , O foolish Galatians . The other is , the deceit of false teachers , who hath bewitched you ? Whereas Paul saith , O foolish Galatians , that we mistake not his example ; three questions may be demanded . The first is , In what respect he giues this hard iudgement against them ? Ans. Three things are subiected to Iudgement , the doctrines of men , the liues of men , and the persons of men . Doctrines are to be iudged by the word , and the liues of men : yet ordinarily , the persons of men are not to be iudged . For the saying is true , that three things are not subiect to iudgement : the Counsels of God , the Scriptures , and the persons of men . And in this place Paul giues iudgement , not against the Galatians themselues , or against their persons , but against their new conceiued doctrin , and against their practise in Reuolting . The second question is , whether this iudgement be righteous and true iudgement ? Ans. It is : because it is vpon good ground . For first of all , Paul giues this censure , by vertue of his calling : because his office was to reprooue and correct vice . Tit. 1. 9. and 2. 15. Secondly , it was in truth . For indeede they ouerturned the passion of Christ : and therefore he could not call them lesse then fooles . Thirdly , this iudgement was giuen in loue . For Paul intended , and desired nothing in this speach , but their good and amendment . Vpon like grounds Isai calls the Israelites , people of Sodome and Gomorrha , Isa. 1. Christ calls the two disciples , foolish , and slow of heart to beleeue , Luk. 24. 25. Paul calls the Cretians lyers and slow bellies , Tit. 1. 12. But Matth. 5. 22. may be obiected , where he is said to be in danger of a Councill , that saith , Thou foole . Ans. The place is to be vnderstood of them that charge men with follie , with a mind to reproch them , and in way of reuenge : which , Paul in this place doth not . The third question is , whether we may vse like iudgement against men ? Ans. Vpon like grounds we may , if we haue a warrant , and calling from God so to doe . For all iudgement is Gods Rom. 14. 10. if this iudgement be in truth : if it be in charitie , for the amendment of the parties , and for the good of others . Otherwise , if these grounds faile vs , we may not giue iudgement against any man , but must follow the iudgement of charitie which thinks no euill , hopes the best , and construes all things in the best part . 1. Cor. 13. To come to the second cause , Paul saith , Who hath bewitched you ? that is , who hath deceiued you , as if ye were bewitched by some inchantments . Here Paul takes it for a confessed truth , that there is witchcraft , and witches . And that we may the better conceiue his meaning , two questions are to be propounded . The first is , what is the witchcraft here meant ? Ans. It is a Satanicall operation , whereby the senses of men are deluded . For the deuill can by certaine meanes , delude and corrupt the phantasie , or the imagination ; and cause men to thinke that of themselues , which is otherwise . There is a disease called Lycanthropia , in which , the braine beeing distempered , men thinke themselues to be wolues , and carrie themselues as wolues . And in this disease the deuill hath a great stroke . Againe , the deuill can delude the outward senses , as the hearing , and the sight . Thus Iannes and Iambres turned their roddes into serpents , before Pharaoh , and brought frogges , by deceiuing the eye , and not in truth , Exod. 7. and 8. Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth . 1. Sam. 28. The second question is , if this witchcraft be an operation of Satan , howmen should be said to doe it ? for Paul saith , who , or what man hath bewitched you ? Ans. Men doe it by league , and confederacie with the deuill . The inchanter charmes by ioyning societies . Psal. 58. 5. The deuill seekes whome he may deuoure : and therefore , where he finds a fit person to worke vpon , he infinuates and offers himselfe . And after men be in league with him , he hath a word and sacraments for them , as God hath : and he requireth faith , as God doth . And looke as theeues , some lie in the way , some in the wood : and they in the way ( when a bootie comes ) giue a watchword to the rest , and then all are at hand together : Euen so when men in league with the deuill vse charmes , imprecations , curses , praises , superstitious inuocations , according to his appointment , and other Satanicall ceremonies , a watchword is likewise giuen vnto him , and he is straight at hand to doe the intended feate . Thus , and no otherwise , are men said to bewitch , or delude the eye . That which Paul saith to the Galatians , if he were now liuing among vs , he would likewise say to vs , O foolish nation , who hath bewitched you ? We are wise in matters of the world : but in matters concerning the kingdome of heauen , the most of vs are fooles , besotted , and bewitched with worldly eares , and pleasures , without sense in matters of religion , like a peece of waxe without all forme : fit to take the forme and print of any religion . And we must take heede , least this our foolishnes , and intoxication of our senses , lead vs headlong to perdition . And therefore we must learne the way of life in humilitie . Psal. 25. 9. We must obey it , and in obedience we shall learne it . Ioh. 7. 17. We must as heartily loue the word of God , as in minde we conceiue it ; least by not louing of it we be giuen vp to strong illusions to beleeue lies . 2. Thess. 2. 10. Lastly , we must pray to God to be taught and guided by his word and spirit , in things pertaining to euerlasting life . To proceede further , the delusion or bewitching of the Galatians , is set forth by two arguments . The first is , the ende , in these words , that ye should not obey the truth . Before I come to the consideration of these words , a doubt must be resolued . For some man may say , that this Epistle is corrupted : because these words are wanting in sundrie translations , and editions of the Bible : and Ierome saith , that they were not found in the copies of the bible in his daies . Ans. In the Editions and translations of the bible , there are sundrie differences , and diuersities of readings : and these differences are not the fault of the Scripture , but of the men which vsed to write out the bible : for the bible heretofore was spread abroad , not by printing , but by writing . Againe , though in the bookes of the bible there be sundrie varieties of reading , yet the prouidence of God hath so watched ouer the Bible , that the sense thereof remaineth intire , sound , and incorrupt , specially in the grounds of religion . And not the words principally , but the sense is the Scripture . And that which I say appeareth in this text : for whether these words be left in , or put out , the sense of the verse , is one and the same . These words , that ye should not obey the truth , are meant of the obedience of faith . Rom. 1. 5 , and 16. 28. And the obedience of faith is propounded vnto vs without adding , detracting , or changing . And this the Galatians did not : for they added iustification by workes , to the doctrine of Paul , touching iustification by faith alone : by which addition they depraued the truth , and shewed that indeede they beleeued not the truth . Here let vs obserue the scope of all the malice of the deuill : and that is , to hinder , or ouerthrow our faith . The first thing the deuill aimed at in our first parents , was to ouerthrow their faith , and to cause them to doubt of the truth of Gods word . The first temptation wherewith our Sauiour Christ was assaulted , was against his faith , as he was man : If thou be the sonne of God thou canst cause these stones in thy hunger to be made bread : but thou canst not cause these stones to be made bread : therefore thou art not the child of God. The deuill desired to sift out all the faith of the Apostles , and to leaue in them nothing but the chaffe of vnbeleefe . Luk. 22. The deuill blindes the eyes of men that the light of the Gospel of Iesus Christ may not shine vnto them . 2. Cor. 4. 4. This must teach vs , that we must not onely hold and know the true religion for the time , but also build our selues vpon our faith , Iud. v. 20. and be rooted and stablished vpon our faith and religion , Col. 1. 23. and the rather , because it hath bin the manner of this nation , wickedly to change religion with the times . And that we may indeede be rooted vpon our religion , we must not boast of the greatnes and strength of our faith , but rather labour to see in our selues a sea of vnbeleefe : heartily to bewaile it , and to striue to beleeue , and so to goe on from faith , to faith . The truth here mentioned , is the heauenly doctrine of the Gospel : so called for two causes . First , because it is an absolute truth without errour . It is a principle not to be called in question , that the Apostles and Prophets , in writing and preaching , could not erre . It may be said , they were men , as we are : and therefore subiect to erre , and be deceiued in iudgement . Ans. Iudgement is twofold . One , conceiued by the discourse of naturall reason : the other , conceiued by the apprehension of things reuealed by God. In the first , the Apostles and Prophets might erre , and be deceiued ; as Nathan and Peter were . In the second , they could not : because it was framed in them , by the inspiration , and instinct of the holy Ghost . And therefore , they neuer erred , either in preaching or writing . The second cause why the Gospel is called the truth , is , because it is a most worthie truth , namely , the truth which is according to godlines , Tit. 1. It may be said , what is the truth ? and how shall we know it , considering there be so many dissentions ? Ans. First , make thy selfe fit to know , and then shalt thou know the truth . And thou shalt be fitted to know the truth , if thou first of all giue thy selfe to obey it . Read the golden text , Ioh. 7. v. 17. Obey , and ye shall know . The second thing , whereby the delusion of the Galatians is expressed , is the signe thereof , in these words , to whome Iesus Christ was described , &c. that is , to whome I haue preached the doctrine of saluation by Christ , in liuely and euident manner , euen as if Christ had bin painted before your eyes , and had bin crucified , in , or among you . And this is a manifest token that the Galatians were deluded , because they could not acknowledge the truth , whē it was set forth vnto them , ( as it were ) in orient colours . And where Paul saith , that Christ was before described , I referre it to the time before their reuolt . Here first , we are to obserue , the properties of the Ministerie of the word . The first , that it must be plaine , perspicuous , and euident , as if the doctrine were pictured , and painted out before the eyes of men . Therefore the Church of Rome deales wickedly , in keeping the Scriptures in an vnknowne tongue . For this is to couer that from the people , which is to be painted before the eyes of their minds . Againe , that kind of preaching is to be blamed , in which there is vsed , a mixed kind of varietie of languages , before the vnlearned . For this is a signe to vnbeleeuers . 1. Cor. 14. 22. And in this kind of preaching we doe not paint Christ , but we paint out our owne selues . It is a by-word among vs : It was a very plaine sermon . And I say againe , the plainer , the better . The second propertie of the Ministerie of the word , is , that it must be powerfull and liuely in operation , and as it were crucifying Christ within vs , and causing vs to feele the vertue of his passion . The word preached must pearce into the heart , like a two edged sword , Hebr. 4. 12. true prophecie iudgeth men , discouereth the things of the heart , and causeth men to to say , The Lord is within you , 1. Cor. 14. 25. The scepter of Christ whereby he smiteth the nations , is in his mouth , Isa. 11. 4. that is , in the Ministerie of the word . Ier. 15. 19. And it is the same Ministerie , which shaketh heauen and earth . Agg. 2. 5. By this it appeaeeth , that to take a text , and to make a discourse vpon something in the said text , shewing much inuention of wit , and much reading , and humane learning , is not to preach Christ in a liuely manner . It will be said : what then ? I answer with Paul , who is sufficient either for the speaking or doing of these things ? yet something may be shewed . Know therefore that the effectuall and powerful preaching of the word , stands in three things . The first is , true and proper interpretation of the Scripture , and that by it selfe : for Scripture , is both the glosse , and the text . The second is , sauorie and wholesome do ctrine , gathered out of the Scriptures truly expounded . The third is , the Application of the said doctrine , either to the information of the iudgement , or to the reformation of the life . This is the preaching that is of power . Let all the sonnes of the Prophets thinke vpon these things , and studie to be doers of them . Furthermore , two questions are here resolued . The first is , whether Images be necessarie in the congregations of the people of God ? Ans. There are Christian Images , and Pictures , and they are very necessarie . And these Images , are Sermons of Christ , and the Right administration of the sacraments . For in them Christ is described and painted out vnto vs. As for the painted and carued images of the Papists , we vtterly detest them , as Idols . They alleadge , that they are lay-mens bookes : but Habakuk saith , they are doctours of lies , Hab. 2. 18. And where the liuely preaching of the word is , there is no neede of them . And therefore Images were not established in Churches in these West parts , till after 700. yeares . As long as the church had golden teachers , there were no wooden images : but when golden teachers did degenerate , and become wooden teachers , then came both golden and wooden Images . It is further said , why may not we paint Christ in our churches with colours , as with wordes in sermons ? Ans. The one , the Lord alloweth , namely , the description of Christ in speach . But the caruing or painting of images in churches , and that for religious vse , he condemneth . Exod. 20. 6. The second question is , Whether there be now in the church of God , any sacrifice or oblation of Christ ? Ans. There is after a sort . For there is a liuely representation of the passion of Christ , in the Preaching of the word , and in the administration of the Lords supper , as if Christ were yet in crucifying , and as though his blood were now distilling from his hands , & sides . As for the sacrifice of the Masse , it is an abomination , and a meere mockerie . For there the Priest , when he saith , Accept these gifts , &c. is become a Mediatour , betweene Christ and God : and the bodie and blood of Christ is offered in an vnbloodie manner ; that is , blood is offered without blood : and the Priest , when he hath offered Christ , eates vp all that he hath offered . Yet for this damnable oblation many stand : and the reason is ; because they are bewitched , and inchanted with pretended shewes of Fathers , Councells , Antiquitie , Succession , &c. Lastly , here we learne , what is the dutie of all beleeuers ; namely , to behold Christ crucified . Cant. 3. 11. O daughters of Sion , behold your king . But where must we behold him ? Not in Roodes , and Crucifixes , after the Popish manner ; but we must looke on him , as he propounds himselfe vnto vs in the word , and sacraments . For thus is he the true obiect of our faith . And how must we behold him ? by the eye of faith , which makes vs both see him , & feele him , ( as it were ) crucified in vs. Here note , that implicit faith , ( which is to beleeue as the Church beleeues , ) is a blind faith : for by it we cannot contemplate and behold Christ. And the common fault is here to be noted , whereby men neglect and passe by this contemplation of Christ. There is among vs the euill eye that deuoureth all it seeth : there is the adulterous eye : but where is the eye of faith to behold Christ ▪ where is the force of this eye to be seēe which maketh the thing which it beholdeth to be ours , and vs like vnto it ? We loue to tricke and paint our bodies , and some to set fine complexions on their faces ( and therefore complexions at this day are made a kind of marchandise ) but away with such vanities . If ye loue to be painted : I will tell you what ye shall doe . The office of the Ministers is to describe , and paint out Christ vnto vs : let them paint Christ crucified in the heart , and set vp his image there , and then shalt thou haue a fauourable complexion in the eye both of God , and man. That this contemplation of Christ by faith , may take more place , and be the better practised , consider the vse of it . First , by beholding Christ crucified , we see our miserie and wickednes . For our sinnes are the swords , and speares which haue crucified him . Zach. 12. 10. Secondly , this sight brings vs true and liuely comfort : for beholding Christ crucified , we see Paradise as it were in the midst of hell : we see the handwriting against vs , cancelled , Coloss. 2. 14. we see the remission of our sinnes , written with the heart blood of Christ , and sealed with the same . Thirdly , this sight of Christ makes a vniuersall chaunge of vs. The Camelion takes to it the colours of the things which it seeth , and are neere vnto it : and the beleeuing heart takes to , it the disposition , and minde that was in Christ crucified , by viewing , and beholding of Christ. This sight makes vs mourne and bleede in our hearts for our offences , when we consider , that Christ was crucified for them : and it makes vs loue Christ , when we consider the loue of God in Christ crucified . Lastly , this thing must be a terrour to all the vngodly . For they haue no care to behold Christ , but by their leud liues they crucifie him : and for this cause in the day of iudgement , they shall see with heauie hearts , Christ to be their iudge whome they haue pearced . Reuel . 1. 7. Better therefore it is , now in the day of grace to behold him with the eye of faith to our comfort , then now to despise him , and then to behold him to our euerlasting shame , with the eye of confusion . 2 This onely would I learne of you , Receiued ye the Spirit by the workes of the law , or by the hearing of faith ? 3 Are ye so foolish , that after ye haue begunne in the spirit , ye would now be made perfect by the flesh . The sense of the words . When Paul saith , this would I learne of you , he meets with the conceit of the Galatians , who thought themselues wise : and the effect of his speech is this : I haue called you fooles : but it may be , that you thinke your selues wise , and me foolish : well , let it be so : then with all your wisdome teach me , and let me learne but one thing : and that is , by what meanes ye receiued the Spirit . Touching the phrase , Receiued ye the Spirit , three things must be obserued . The first , that the Spirit sometimes signifies the essentiall spirit of the Father and the Sonne , as 1. Cor. 12. 4. There is a diuersitie of gifts , but one spirit . Sometimes againe , it signifies the effects , operations , or gifts of the spirit , as namely when flesh and spirit are opposed ; as in this text . And further , when it signifies gifts , yet then the presence of the spirit is not excluded , but included . The second is , that here the Spirit signifies the spirit of adoption . Eph. 1. 13. Rom. 8. 16. The third is , that to receiue the spirit , is not barely to receiue the gifts of the spirit , ( as we are said to haue the sunne in the house , when we receiue the beames of the bodie of the sunne beeing in heauen : ) but in this receiuing , there are two things . One is , that the spirit is present in vs ; the other , that the same spirit testifieth his presence , by his speciall opera tion , and gifts of grace . Paul saith , Eph. 4. 30. Greeue not the spirit . Which is not meant of gifts , but of the very person of the spirit . And it must be remembred , that the effects and gifts of the spirit , presuppose the presence of the spirit . By workes of the Law , we are to vnderstand , the doctrine of iustification by the workes of the law . By the hearing of faith , is meant the doctrine of the Gospel : hearing beeing put for the thing heard , namely , preaching : and faith , for the doctrine of iustification by faith in Christ crucified . For faith signifies not onely the gift whereby we beleeue , but also that which is beleeued . In the third verse , spirit signifies the operation of the spirit , whereby the inward man is renewed , and made like to God ; or againe , the Exercises of the inward man : and flesh signifies outward things , or actions , that properly pertaine to the outward man , as circumcision , and such like . Thus 2. Cor. 5. 17. flesh , and the new creature are opposed . And Paul saith , Rom. 9. 29. He is a Iew , that is a lew within , in the spirit , hauing the circumcision of the heart . To begunne in the spirit , is to beginne in godlines and religion , inwardly in the exercises of the renewed heart . The Resolution . In these words , is contained the first argu ment , whereby Paul prooues the truth of his doctrine . It is framed thus : If ye receiued the spirit by my doctrine , my doctrine is true and ye foolish that adde vnto it , iustification by the workes of the law : but ye receiued the spirit by my doctrine : therefore it is true , and ye deale foolishly that haue added to it iustification by workes . The maior or first proposition , is not expressed , but the proofe thereof in the third verse , thus : it is a point of extreame follie when ye haue begun in the spirit , to end in the flesh : therfore it is folly in you hauing receiued the spirit by my doctrine , to adde any thing vnto it of your owne . The vse . When Paul saith , Let me learne one thing of you , he notes the fault of the Galatians , and of sundrie others , who when they haue attained to a certaine measure of knowledge in Gods word , are presently puffed vp with pride , and often thinke themselues wiser then their teachers . This was the fault of the Corinthians , 1. Cor. 8. 10. and of sundrie in our daies , who separate wholly from all our congregations , presuming to know that which they neuer learned of their teachers . That this ouerweening pride may not take place , we must ioyne the knowledge of our selues , with the knowledge of Gods word , and mixe our knowledge with loue . For loue edesies , and bare knowledge swells the heart . Againe , here when it is said , Receiued ye the spirit ? that is , ye did not receiue the spirit by the workes of the law , but by the hearing of faith . Here , I say , we see the difference betweene the law , and the Gospel . The law doth not minister the spirit vnto vs : for it onely shewes our disease , and giues vs no remedie . The Gospel ministreth the spirit . For it shewes what we are to doe : and withall the spirit is giuen , to make vs doe that which we are inioyned in the Gospel . Here also we learne , that the preaching of the Gospel , is necessarie for all men , because it is the Instrument of God to conferre the spirit . Whole Peter was yet speaking , the spirit of God fell vpon the Gentiles , Act. 10. 44. Paul saith , his ministerie is the ministerie of the spirit , 2. Cor. 4. 5. sauing the ministers and others . 1. Tim. 4. 16. And the most learned haue neede of this ordinance of God. For suppose they haue knowledge sufficient , yet haue they neede of the spirit of God to guide , and gouerne them . Further , let it be obserued , what is the scope of all our hearing , and teaching : namely , that we may receiue the spirit of God : without which spirit , we can doe nothing . Moreouer , Paul here sets downe an infallible argument , whereby we may be assured that the Scripture is the word of God. For the scriptures in their right vse ( which is in reading , hearing , meditation ) haue the diuine and supernaturall operation of the spirit ioyned with them , to comfort in all distresses , and in the very pang of death , and to conuert the heart of man , making him in respect of righteousnes , and holines like vnto God. This priuiledge haue the Scriptures , Isa. 59. 21. and no word els . Lastly , let vs here obserue the certen marke of true religion : and that is , that the preaching thereof conferres the spirit of adoption . This doth not the pretended catholike Religion of the Papists : it doth not conferre vnto men the spirit to assure them that they are the children of God ; because it teacheth that we are to be in suspence of our saluation . Againe , by teaching humane satisfactions , & merits , it ministreth the spirit of pride and presumption , as also the spirit of crueltie , & not of meekenes : for they of that religion , commonly delight in blood : and there haue bin no warres , or seditions , or rebellions in Europe , for many ages , but they of the Romish religion , haue bin at one ende of them . When Paul saith , v. 3. Beganne ye in the spirit , &c. he teacheth a diuine instruction , that true godlines and Religion stands in the spirit , that is , the grace of the heart , or in the exercises of the inner man , whether we respect the beginning , the middle , or the accomplishment thereof . The kings daughter is all glorious within . Psal. 45. 13. True worshippers worship God in the spirit . Ioh. 4. 25. Rom. 1. 12. He is a Iew , that is a Iew not without , but within in the spirit , in the circumcision of the heart . Rom. 2. 29. Gods seruice and kingdome , stands in iustice , peace of conscience , and ioy in the holy Ghost . Rom. 14. 17. He that is in Christ must not know him in any carnall respects , but be a new creature . 2. Cor. 5. 17. Gal. 6. 17. Baptisme is not the washing of the spots of the flesh , but the promise that a good conscience makes to God. By this doctrine we see the fault of the world , which for the most part placeth religion in ceremoniall performance of some outward duties . The Iewe vsed to come to God with sacrifices , and to draw neere to him with his lippe , his heart beeing farre from God. The Papist hath turned the Apostolike , and Catholike religion , into a masse of ceremonies , borrowed partly from the Iewes , and partly from the Gentiles . And the multitude among vs , place their religion , in comming to the Church , in outward hearing , in receiuing the sacrament , in some kind of formall praying . These things may not be condemned , but the power and life of religion lies not in these things . Wherefore we must not stand vpon outward & painted shewes : but looke what thou art betweene God , and thy selfe ; that onely art thou in religion . Thou praiest in the church : but thou maist deceiue the world in this . Tell me , dost thou pray at home ? dost thou pray in thine owne heart vnto God , by the spirit of praier ? then thou praiest indeede . If thou canst approoue thy heart vnto God for any act of religion , then is it done indeede , els not . Remember this . Furthermore , Paul here teacheth that our after proceedings in religion , must be answerable to our first beginnings in the spirit . And hence we may be aduertised of many things . First , here we must take notice of the follie of Popish religion . For it beginnes in Gods mercie , and the merit of Christ : and it ends in our merits and satisfactions . Secondly , we must take notice of the common sinne of our times . For in the practise of our religion we are deceiued . We are not now that which we haue bin twentie or thirtie yeares agoe . For now we see the world abounds with Atheists , Epicures , libertines , worldlings , newters , that are of no religion : and sundrie that haue heretofore shewed some forwardnes , beginne to faulter , and stagger , and to looke an other way . This is not to begin and ende in the spirit : but to end in the flesh . We are betime to amend this fault , least if our former zeale be turned to present lukewarmes , God in in his anger spue vs out . Yong men must here be aduertised as they grow in yeares and stature , so to grow vp in good things , that both the first beginning , and the after proceedings may be in the spirit . Thus did Christ increase in grace , as he increased in stature . Lastly , aged persons that haue begunne in the spirit , must looke that they grow vp in the graces of the spirit more then others , that they may end in the spirit . It is said of the angel of Thiatira , that his loue , seruice , and workes , were moe at the last , then at the first , Reu. 2. 19. the same should be saide of all aged persons . They which are planted in the house of God , bring forth fruit in their old age . Psal. 91. 16. It is the commendation of the old man , that by reason of his manifold experience , he knowes the father more then others . 1. Ioh. 2. 14. It is the praise of Anna , that shee continually serued God in fasting and praier beeing 80. yeares old . When the outward man decaies , the inward man should be renewed . I speake all this the rather , because aged persons are much wanting in this dutie . For none commonly are so ignorant in the things of God as they : they begin in the spirit , but the affections of their hearts vsually end in the loue of this present world . But they must be warned , that as they goe before others in age , so must they also exceede in the graces of the spirit . We vse to say of children , God make them good old men : and it is well said . An old man is to be regarded : but specially , a Good old man , who is more to be respected then twentie of younger yeares . Now aged persons when they grow in age , and not in the spirit , they loose their honour , for age is a crowne of glorie when it is found in the way of righteousnes . Prov. 16. 31. Let them therefore pray with Dauid , Forsake me not , O Lord , in mine old age . Psal. 71. 9. 4. Haue ye suffered so many things in vaine ? if so be it be euen in vaine . The interrogation , haue ye ? is as much as , ye haue . Because the question in this place counteruailes a speech affirmatiue . And the wordes carrie this sense : Ye haue professed the Gospel , and ye haue suffered many afflictions for the same : but now haue ye reuolted from the Gospel , and therefore all your former sufferings are void , or in vaine . The words [ if they be in vaine ] are a limitation or qualification of that which was saide before : and they carrie this sense : Whereas I haue said that your sufferings are in vaine , I speake it not simply , but with some hope of your repentance : which if it be : then that which would be in vaine , shall not be in vaine . In this verse , Paul sets downe a second reason , to prooue the proposition of his first argument , on this manner : If ye receiued the spirit by my doctrine , then is my doctrine true , and ye fooles in reuolting from it . For by this meanes the things which you suffered well , ye now suffer in vaine . The vse . When Paul saith , Haue ye suffered , &c. he signifies vnto vs the estate and condition of all beleeuers in this life , that they must be bearers and sufferers . The reason . To this are we called , 1. Pet. 2. 21. for we are called to resigne all reuenge to God , and therefore of our selues to be bearers and sufferers . Math. 5. 39. Resist not euill . And we are called to imitate the passion of Christ , who suffered beeing innocent , and beeing reuiled , reuiled not againe . Moreouer , it is for our good that we should beare and suffer . 1. Pet. 1. 6. and Psal. 119. 71. It may be demanded , What if my cause be good , must I then suffer ? Ans. Yea. The better thy cause is , the better are thy sufferings : they are blessed that suffer for righteousnes . Paul commends himselfe by the multitude of his sufferings . 2. Cor. 11. 13. Againe , it may be demanded , how long we must suffer ? Ans. Euen to the shedding of our blood , if it be for the resisting of sinne . Heb. 12. 4. Lastly , it may be saide , how shall we be able to doe this ? Ans. God is faithfull , and will not lay on vs more then we shall be able to beare . 1. Cor. 10. 3. By this we are admonished , not to make a reckoning in this world , of pleasure , and delight , as though the Gospel were a Gospel of ease , and as we vse to say , a gospel made of veluet ; but euery one of vs must take vp his owne crosse . Luk. 9. 23. If thou wilt be my disciple , denie thy selfe , take vp thy crosse : that is , the particular affliction , and miserie , which God laies on thee . Againe , if in this world we must be sufferers by condition , then in dissentions , and differences , we may neither giue nor take the chalenge , but must be content to beare and put vp wrongs , and abuses . Lastly , in these daies of our peace , we must looke for daies of triall , and affliction . For as yet we haue suffered little for the name of Christ. The haruest of the Lord hath bin among vs , more then fourtie yeares : therefore ( no doubt ) the time of threshing , fanning , and grinding comes on , that as the Martyr said , we may be good bread to the Lord. And that we may be able to suffer for the name of God , we must pray for this gift at Gods hand . For power to suffer is the gift of God , Phil. 1. 29. and we must obserue the commandement of God , not to feare the terrours of men . Reu. 2. 10. 1. Pet. 3. 14. And for this cause , we must ( as Peter saith ) sanctifie God in our hearts : beeing assured by our faith of the presence , protection , and prouidence of God. When Paul saith , Haue ye suffered so many things ? he shewes that we must endure manifold miseries in this life . Iacob said to Pharao , his daies were few and euill . Many are the afflictions of the righteous . Psal. 34. 20. Christ saith , Take vp thy crosse euery day , Luk. 9. 23. and thereby he signifies , that euery new day that comes ouer our heads , we must looke for a new crosse . And for this cause , it is not enough to be patient for a fit , but we must shew all patience , and long suffering , and that with ioyfulnes . Col. 1. 11. When Paul saith , Haue ye suffered so many things in vaine ? he signifies , that our sufferings are of great vse , vnlesse our sinnes be the hindrance . It may then be demanded , what is the vse of our sufferings ? The Papists answer , that in our baptisme or first conuersion , Christ sufferings doe all , & abolish the whole fault and punishment : but if we sinne after our conuersion , then they say , Christs sufferings abolish the fault , and the eternall punishment , and our owne sufferings , abolish the temporall punishment . But this doctrine leslens , and obscures the mercie of God : and it must be obserued , that Paul holds all their sufferings to be in vaine , that seeke remission of sinnes , or iustification , in any thing , out of Christ. Now we for our parts , make fiue other vses of our sufferings . First , they serue for triall of men , that it may appeare what is hidden in their hearts . Deut. 8. 2. Secondly , they serue for the correction of things amisse in vs. 1. Cor. 11. 23. Thirdly , they serue as documents , and warnings to others , specially in publike persons : thus Dauid suffers many things after repentance , for his murther and adulterie . Fourthly , they are markes of adoption , if we be content to obey God in them . Heb. 12. 7. Lastly , they are the troaden and beaten way to the kingdom of heauen . Act. 14. 23. When Paul saith , If they be in vaine , we are to obserue his moderation . He reprooues and terrifies the Galatians , yet so as he is carefull to preserue the hope of mercie in them , and the hope of their amendment in himselfe . The like hath bin the practise of the Prophets . Ionas preacheth , yet fourtie daies and Niniuie shall be destroied : but withall he addes , It may be the Lord will repent , and turne from his fierce wrath . Ion. 3. 9. Peter saith to Simon Magus , Thou art in the gall of bitternes : but withall he addes , Pray God that the thought of thy heart may be forgiuen thee . Act. 8. 21. See the like Ioel 2. 14. and Amos 5. 15. And thus are Ministers of the Gospel to delay and qualifie their reproofes , and censures . 5 He therefore that ministreth to you the spirit , and worketh miracles among you , doth he it by the works of the law , or by the hearing of faith ? These words are a repetition of the second verse , whence the exposition must be fetched . The words [ and worketh miracles among you ] are added : and they carrie this meaning ; That God gaue to the Galatians , not onely the spirit of adoption , but also other extraordinarie gifts of the spirit , as to speake with strange tongues , to cure diseases , and such like . Repetitions in Scripture are not idle , but of great vse , and signifie vnto vs the necessitie of the thing repeated , and the infallible certentie of it . The substance therefore of this verse must carefully be remembred , and that is this . Ye receiued the spirit by my doctrine : therefore it is true , and of God. The argument is of great vse . For by it we come to an infallible assurance of the Certentie of the Scriptures , and of true religion deriued thence . The Galatians are now reuolted from Pauls doctrine , and they erre in the foundation : and yet Paul saith in the time present , He that ministreth the spirit vnto you . Hence it appeares , that falls of infirmitie in the child of God , doe not vtterly extinguish the spirit , but onely grieue , or make sadde the spirit . Againe , Paul here teacheth , that God is the onely and proper author of miracles . For he that ministreth the spirit , worketh miracles , namely God. A miracle is , a worke aboue the strength of nature● therefore it can be effected of none but the author of nature . It may be obiected , the Apostles , Prophets , and others , had a gift to worke miracles . Iosua commanded the sunne to stand , Ios. 10. 12. and Elias commanded fire to come downe from heauen , 2. king . 1. Ans. God neuer gaue to any man power to worke and effect a miracle , either mediately or immediately . The gift was the faith of miracles . The faith was grounded vpon reuelation : and the reuelation was , that God himselfe would worke such or such a miracle , when they praied , commanded , or imposed hands . Men therefore properly , are but the mouth of God , and messengers to signifie what he will doe . Againe , it may be obiected , that the deuill can worke miracles . Ans. He can worke a wonder , or things extraordinarie , in respect of the ordinarie course of nature . Thus he caused fire to fall from heauen : and he caused vlcers to arise in the bodie of Iob , and that true vlcers . And this he did by the force of nature , better knowne to him , then all the world . But as for a true miracle , that exceedes the strength of nature , he cannot possibly doe it : no not Christ himselfe , as man , though he be exalted aboue all men and angels . By this we see that they are deceiued , who thinke that the deuill can make raine , thunder , and lightning . Indeede when the matter of raine and thunder is prepared by God , he can hasten it , and make it more terrible : but raine , and thunder he cannot make : for that is indeede as much as any miracle . Againe , it is a falsehood to thinke , that Alchimists are able to turne baser mettals , into gold . For it is a worke of creation to turne a creature of one kind into a creature of an other kind . It is also as foolish to imagine that witches , by the power of the deuill , are able to turne themselues , into catts and other creatures . None can doe this , but God that made the creature . Here againe we see the vse of miracles , that is , to confirme doctrine in the Apostolike Churches . That their vse is further to confirme doctrine euen at this day , it cannot be prooued . Lastly , here in the Galatians we see what an easie thing it is to fall from God , from our faith , and allegiance to him . They were taught by Paul : they had receiued the spirit of adoption : they were enabled to worke miracles : and yet for all this , they fall away to an other Gospel . They must be a looking glasse to vs. In peace we are now constant : but if triall shall come , our frailtie shall appeare . That our frailtie and weaknes may not be hurtfull to vs , we must remember two rules . One is , not to haue a conceit of any thing in vs : but to hold our faith and religion in feare , as in the presence of God. Rom. 11. 20. the second , to take heede that there be not in vs an euill , corrupt , and dissembling heart . For if our heart be naught , our faith cannot be good . Heb. 4. 12. 6 As Abraham beleeued God , and it was imputed to him for righteousnes : 7 Knowye therefore , that they which are of faith , are the children of Abraham . The words , Euen as Abraham , &c. haue reference to that which went before , on this manner . Ye Galatians receiued the spirit by my doctrine : and my doctrine was the preaching of iustification of faith without workes : which doctrine is like and sutable to the example of Abraham , who beleeued God , and it was imputed for iustice . Here Paul sets downe the second argument , whereby he prooues the truth of his doctrine . And it is framed thus : As Abraham was iustified , so are the children of Abraham . Abraham was iustified by iustice imputed , and apprehended by faith , vers . 6. Therefore the children of Abraham are thus iustified . This conclusion is the principall question : it is not here expressed , but in the roome thereof a declaration is made , who are the true children of God , namely , they that are of Abraham , in respect of faith . That which is saide here of Abraham , is a maine ground concerning the iustification of a sinner , in the bookes of the old and new Testament : therefore I will more carefully search the true interpretation of it . Some expound the words thus : Abraham beleeued God , and the world reputed him for a good , and vertuous man. But if this be the right sense , then Paul is deceiued , who brings this text to prooue the iustification of Abraham , not onely before men , but also before God. Now vertue and goodnes , which is in estimation among men , is not sufficient , to acquit and iustifie vs , before God. The second exposition is of the Papists , who by faith here vnderstand , a generall faith , whereby the articles of faith are beleeued . And by imputation , they vnderstand reputation , wher by a thing is esteemed as it is indeede . And they teach that faith is reputed for righteousnes ; because ( say they ) faith formed with charitie , is indeede the iustice whereby a sinner is iustified before God. But this Exposition hath his defects , and errours . For first of all , Charitie is not the forme , or life of faith , but the fruit and effect of it . 1. Tim. 1. 5. The ende of teaching is loue out of a pure heart , good conscience , and faith vnfained . It is obiected , that as the bodie is dead without the soule , so is faith without workes , Iam. 2. 26. and therefore that workes are the life of faith . Ans. S. Iames by faith , vnderstands a pretended faith , or the Profession of faith , as appeares by the words , v. 14. though a man say he hath faith : and v. 18. shew me thy faith . Now of this profession of faith , workes are the life . Secondly , this exposition makes faith ; or the act of beleeuing , to be our whole and intire iustice before God : whereas indeede if it be iustice , it is but one part thereof . And in the act of beleeuing , loue cannot be included . Thirdly , faith ioyned with charitie , is not the iustice whereby a sinner is iustified . For our faith and loue are both imperfect : and faith is imputed for righteousnes without workes , Rom. 4. 6. and therefore without charitie . For this is charitie to keepe the commandements of God. Ioh. 15. 10. Paul saith , that the righteousnesse whereby we are iustified , is by , or through faith , Phil. 3. 9. and therefore our iustice , and our faith , are two distinct things . The third exposition is also from the Papists , that faith is reputed for righteousnes : because it is reputed to be a sufficient meanes to prepare men to their iustification : but this cannot be the sense of this place . For this was spoken of Abraham after he was iustified , and therefore needed no preparation to iustification . Let vs now come to the true sense of the wordes . In them I consider two things , Abrahams faith , in these words , Abraham beleeued God : and the fruit of his faith , in these words , and it was imputed to him for righteousnes . Touching his faith , I consider three things . The first is , the occasion , which was on this manner . After the conquest of the heathen kings , Abraham was still in some feare : in this regard the Lord comforts him , Gen. 15. 1. I am thy buckler , and thy exceeding great reward . But to this Abraham replies , I want issue : and the Lord answers , I will make thy seede , as the starres of heauen . Gen. 15. 5. Now then looke as God renewes and inlarges his promise to Abraham , so Abraham renewes his faith : and hereupon Moses , and Paul , say , Abraham beleeued God. God doth not now inlarge his promises to vs as to Abraham : neuerthelesse , the promises recorded in the bible , are renewed to vs partly by preaching , and partly by the vse of the sacraments : and we accordingly are to renew our faith : specially in the time of feare , and danger . The second thing is the obiect , or matter of his faith , and that is , the multiplication of his posteritie . It may be said , how could Abraham be iustified by such a faith ? Ans. The promise of the multiplication of his seede , was a dependant of a more principall promise , I am thy God all-sufficient . Gen. 17. 1. and , I am thy exceeding great reward . Gen. 15. 11. In this carnall seede , Abraham specially respected ( by the eye of faith , ) the blessed seede of the woman . He therefore beleeued the promise of a seede , as it was a pledge vnto him of a thing more principall ; namely , the fauour of God , and as it was a meanes to effect the incarnation of the sonne of God. In his example we are taught how we are to respect , and vse earthly things : we are to respect them as pledges of Gods fauour : and to vse them as meanes to further vs to Christ , and to the attainment of our saluation . The third point is , the propertie of Abrahams faith , which was a faith against hope . For he beleeued the promise of a seede , when his bodie was halfe dead , and Sarai was barren . In like sort we keeping true religion , and good conscience , must in all our temptations , crosses , miseries , infirmities , against reason , sense , and feeling , beleeue the promise of remission of sinnes , and life euerlasting . In the effect and fruit of Abrahams faith , three things must be considered . The first is , what is meant by Imputation . To impute properly , is a speach borrowed from marchants : and it signifies to recken , or to keepe a reckening of expenses , and receipts . Thus Paul saith , Philem. 18. If he haue done thee any wrong , impute it to me : that is , set it on my reckening . And this word is here applied , to the Iudgement of God. Because he is our soueraigne Lord , and we are his debters : and he doth adiudge vnto men for their sinnes , either pardon , or punishment . Imputation in God , is twofold : one , Legall : the other , Euangelicall . Legall is , when God willeth and adiudgeth the reward to him that fulfilleth the law . Thus Paul saith , Rom. 4. 5. that the wages is imputed to him that worketh , and that of debt . Euangelicall imputation is , when God accepts the satisfaction of Christ , our suretie , as a paiment for our sinnes . In this sense is the word , Impute , taken ten times in the 4. chap. to the Rom. and in the fame , is it vsed in this place . The second point is , what is imputed ? And it was imputed , that is , faith . Faith here must be considered two waies ; first , as a qualitie in it selfe : and thus it is imperfect , and consequently cannot be imputed to vs for our instification . Againe , faith must be considered as an instrument , or hand holding and receiuing Christ : and in this regard beleeuing is put for the thing beleeued . And thus must this text be vnderstood . It was imputed to him , that is , the thing which his faith beleeued was imputed to him by God : for the act of beleeuing is not our iustice , as I haue shewed . The third point is , what is meant by righteousnes ? Ans. That which is called in Scripture , the Iustice of God , which is sufficient to acquit a sinner at the barre of Gods iudgement . Thus then the sense is manifest : Abraham beleeued the promise of God , specially touching the blessed seede : and that which he beleeued , namely , the obedience of the Mediatour ( the blessed seede , ) was accepted of God as his obedience , for his iustification . It is obiected , that the obedience of Christ is to be imputed to none , but to Christ , who was the doer of it . Ans. It is to be imputed , that is , ascribed to him as to the author thereof : and withall because he did performe it in our roome , and stead , and that for vs , it is to be imputed to vs. Secondly , it is obiected , that works are also imputed , as well as faith . Psal. 106. 31. Phinees exequuted iudgement , and it was imputed to him for righteousnes . Ans. There is iustice of the person , and iustice of the act . Iustice of the person is that , which makes the person of man iust . Iustice of the act , is that which makes the act of the person iust , and not the person it selfe . Now the Psalme speakes onely of the iustice of Phinees action : and the meaning of the words is this , that God reputed his action as a iust action , whereas men might happily condemne it . This place therefore prooues not that workes are imputed for the iustification of any man. Thirdly , it is obiected , that imputed iustice was neuer known in the Church till 1500 yeares after Christ. Ans. It is false . Bernard saith expressely , Death is put to flight by the death of Christ , and the iustice of Christ is imputed to vs : and againe , the satisfaction of Christ is imputed to vs. Againe , sundrie of the Fathers , as Augustine , Hierome , Chrysostome , Theodoret , Anselme , entreating vpon the text of Paul , 2. Cor. 5. 21. auouch , that the iustice whereby we are iustified , is not in vs , but in Christ. And it is a receiued doctrine with them , that a sinner is iustified by faith alone : now faith alone , presupposeth an imputation of iustice . The vse . Hence it followes , that there is no merit of mans works , either in the beginning , or in the accomplishment of our iustification . For faith is imputed for iustice to him that beleeueth and worketh not . Rom. 4. 5. Againe , by this we see there is but one iustification ; and that the second , by workes , whereby a man , of a good man , is made better , is a meere fiction . For iust Abraham is not iustified by his good workes wherewith he abounded , but after his first iustification , faith still is imputed to him for righteousnes . Thirdly , here we see what is that very thing , whereby we are to appeare iust before God , and to be saued , and that is the Obedience of Christ , imputed to vs of God , and apprehended by our faith . Lastly , here we see our dutie . God sits as a Iudge ouer vs : he takes a reckening of vs , for all our doings : the law is an hand-writing against vs : to some he imputes their sinnes , to some he remits them . We therefore must come into the presence of God , plead guiltie , and acknowledge our selues to be as bankrupts , and intreat him to graunt pardon to vs , and to accept the satisfaction of Christ for vs : then will God not impute our sinnes , but the obedience of Christ for our iustification : and accept him as our suretie in life and death . The declaration of the conclusion followes in the 9. verse , and it shewes who are the true children of Abraham . The meaning of the words must first be considered . To be of faith , is to be of Abrahams faith , Rom. 4. 16. And to be of Abrahams faith , is to beleeue , and applie the promise of righteousnes and life euerlasting by Christ , as Abraham did : and to rest in it for our iustification and saluation . v. 10. they are said to be of works , who doe the works of the law , and looke to be iustified thereby : therefore they are of faith , who beleeue in Christ , & looke to be saued and iustified thereby . And they which thus beleeue with Abraham , are said to be his children . It may be demanded , how ? Ans. Children of Abraham , are of two sorts : some by nature , some by grace . By nature are they which are of Abraham by the flesh , or naturall generation , as Ismael was . By grace , all beleeuers are children of Abraham : and that three waies . First , by Imitation , in that Abraham is set forth vnto vs as a patterne , in the steppes of whose faith all true beleeuers walke . Rom. 4. 12. Secondly , beleeuers are children of Abraham , by succession , in that they succeede him in the inheritance of the same blessing . Thirdly , they are children to him by a kind of spirituall generation . For Abraham by beleeuing the promise of a seede did after a sort beget them . Indeede properly the promise and Election of God , makes them children : and Abraham by his faith beleeuing the foresaid promise , receiues them of God as his children . In this regard beleeuers are called , children of the promise , Rom. 9. 8. and the seede , that is , of the faith of Abraham . Rom. 4. 16. Now then the meaning of the text is , that beleeuers , though vncircumcised , are the children of Abraham . It may be said , what priuiledge is this ? Ans. Great : for the children of Abraham are children of the couenant , Act. 3. 25. and children of God. Rom. 9. 8. The vse . In this verse Paul sets downe one thing , namely , the true marke of the child of Abraham , and that is , to be of the faith of Abrahā . Here then marke , first of all the Iewes , though descending of Isaac , are no children of Abraham , because they follow not the faith of Abraham . Secondly , the Turks are no children , though they plead descent from Agar sometimes , and sometime from Sara , tearming themselues Agarens , and Saracens . For they tread vnder foote the faith of Abraham . Thirdly , the Papist will nothing helpe himselfe by the plea of Antiquitie , Succession , and vniuersall consent , except he can shew some good euidence that he is of the faith of Abraham , which he cannot . For this faith he hath corrupted , as I haue shewed . Lastly our profession of Abrahams faith , partly in teaching , and partly in hearing and in the vse of the sacraments ; is not sufficient to prooue vs the children of Abraham . For not euery one that saith Lord , Lord , shall enter into the kingdome of heauen . Math. 7. 22. Therefore we must labour to be indeede and in truth of the faith of Abraham , and to walke in the steppes of his faith . And to this end , we must do three things . First , we must haue knowledge of the maine and principall promise , touching the blessing of God in Christ , and of all other promises depending on the principall : and we must know the scope and tenour of them , that we be not deceiued . Secondly , we must with Abraham beleeue the power , and truth of God , in the accomplishing of the said promises , or in the working of our vocation , iustification , sanctification , glorification . Rom. 4. 21. Thirdly , we must by faith obey God in all things ; shutting our eyes , and suffering our selues ( as it were ) to be led blindfold , by the word of God. Thus did Abraham in all things , euen in actions against nature . Hebr. 11. 8. But this practise is rare among vs. For there are three things which preuaile much among vs , the loue of worldly honour , the loue of pleasures , and the loue of riches : and where these beare a sway , there faith takes no place . It will be said , that faith is much professed . Ans. Faith was neuer more professed , yet there was neuer lesse true faith . For the common faith of men , is a false faith . For in some , it is conceiued without the meanes of the word , praier , sacraments : and in others , it is seuered from the Purpose of not sinning . Now faith conceiued without the true meanes , and faith ioyned with the purpose to liue as we list , is nothing but presumption . And surely , this is the faith , though not of all , yet of the most . Moreouer , that which Paul hath said of the children of Abraham , he prooues by the testimonie of the Galatians , in these words , Know ye therefore , or ye know : that is , vpon the saying of Moses in the former verse , ye your selues know this to be a truth , which I said . Marke here , Paul requires such a measure of knowledge in beleeuers , that they must be able to iudge of the gathering of this or that doctrine , out of this or that place of Scripture . This shewes the contempt of knowledge in these our daies to be great : for most men reiect the preaching of the Gospel , and content themselues with the teaching , and schooling of nature . 8 For the Scripture foreseeing that God would iustifie the Gentiles through faith , preached before the Gospel vnto Abraham , saying , In thee shall all the Gentiles be blessed . 9 So then , they which are of faith , are blessed with faithfull Abraham . Against the argument in the two former verses , a doubt , or exception might be mooued , on this manner . We graunt , that they which are of the faith of Abraham , are iustified as he was , so they be Iewes , and not Gentiles . Now this doubt , exception , or obiection , Paul remooues in these verses , thus . Whē God said to Abraham , In thee shall all the Gentiles be blessed ; he signified , the iustification euen of the Gentiles by faith : therefore all that are of faith , euen the Gentiles , are blessed of God , as Abraham was . In the 8. verse , I consider three things ; the occasion of the speach of God to Abraham , namely , Gods foreknowledge : the manner of his speach , the preaching of the Gospel to Abraham : and the testimonie it selfe , In thee , &c. Touching the occasion ; first , it may be demanded , whether this foreknowledge in God , be a bare foreknowledge , seuered from the will of God , or no ? Ans. No : Gods foreknowledge , is in all things ioyned with his decree , or will. If God should foresee things to come , and in no sort will or nill them , there should be an idle prouidence . Christ was deliuered by the will and foreknowledge of God , Act. 2. 23. and the Iewes for their parts did nothing in the crucifying of Christ , but that which the hand , and counsell of God had determined to be done . Act. 4. 28. Neither is God by this doctrine made the author of sinne . For sinne comes to passe , not from the will of God , but according to his will : in that he foresees euill , and withall wills not to hinder the beeing of it : and euill not hindred , comes to passe . Againe , it may be demanded , In what order the foreknowledge of God stands to his will. Ans. The foreknowledge of things that may possibly come to passe , goes before his will : the foreknowledge of things that shall certenly come to passe , followes the will , and decree of God. For things come not to passe , because they are foreseene ; but because they are to come to passe , according to the will of God ; therefore they are foreseene . Now then because foreknowledge in God , is ioyned with his will , and is alwaies a consequent of it , it is often put for the counsell , will , and decree of God ; as in this place . In this text , two things are to be considered of Gods foreknowledge . The first is , who , or what foresees ? Answer is here made , The Scripture foresees : that is , God foresees , and the Scripture records things foreseene by him . Hence it appeares , that the writings of Moses are the word of God. For they foretell things to come 2000 yeares after , as the calling and benediction of the Gentiles in the seede of Abraham . In the same regard the writings of Paul are the word of God. For there he reueales and sets down in writing , more then 2000 years after , what was the intention of God , when he said to Abraham , In thee shall all the Gentiles be blessed . The second point is , what is foreseene ? Answer is made , that God iustifieth the Gentiles , that is , God will as certēly iustifie them in time to come , as if he had then done it , when he spake the words . Some teach that the Predestination of God , is his decree , in which he purposeth to redeeme , and iustifie all men , of all ages , and times , so be it ; they will beleeue . But I finde no such decree in the word . Here we see Gods decree , is onely to iustifie all the Gentiles in the last age of the world . And thus the text of Paul must be vnderstood , God would haue all men to be saued , 1. Tim. 2. namely , all men , or all the Gentiles in the last age of the world , and not all the Gentiles , of all ages , and times . In the next place , the manner of the speech and testimonie of God must be considered , in that he is said to preach the Gospel to Abraham . Here marke the Antiquitie of the Gospel : and the markes of true religion , which for his substance was known not onely to the Apostles , but also to the Prophets , and Patriarks . So ancient is the true way of life , and the doctrine of iustification by faith without workes . Papists plead antiquitie for their religion : but in vaine : for the proper points and heads of their religion , were taken vp since the daies of Christ , some , 200 yeares after : some , 400. some , 600. some , 800. some , a thousand : and some , 1400 yeares after . The third point , is the speach , or testimonie it selfe : In thee shall all the Gentiles be blessed . In thee , that is , in thy seede , Christ , Gen. 22. 18. who is in thy loynes : into whome the Gentiles are ingrafted by faith , and consequently into thee . For they are the seede of Christ , Isa. 53. 10. who is the seede of Abraham . Againe , here it is said , All the Gentilis . but Gen. 17. 4. Abraham is called the father , not of all , but of many nations . Ans : He is the father of many , in respect of his fleshs and he is a father of all the Gentiles , in regard of his faith . Againe , it is vsuall in scripture , to put the word , All : for many Rom. 5. 15. 18. And the benediction here mentioned , comprehends all the spirituall graces of God , as vocation , iustification , glorification , Eph. 1. v. 3. The vse . In that the Lord saith , All the nations shall be blessed in Abraham , hence I gather , that the nation of the Iewes shal be called , and conuerted , to the participation of this blessing : when , and how , God knowes : but that it shall be done before the ende of the world , we know . For if all nations shall be called , then the Iewes . Againe , that which was foretold to Abraham , is verefied in our eyes . For this our English nation , and many other nations are at this day blessed in this seede of Abraham . Vpon the consideration of this , we are admonished of many things . First , we are to giue to God great thankes and praise , that we are borne in these daies . For many Prophets , and great Kings , desired to see that which we see , and could not obtaine it . Secondly , we must euery one of vs in our hearts amend and turne to God , and vnfainedly beleeue in Christ , that we may now in the acceptable day be partakers of the promised blessing . The Lord saith , Gen. 22. 18. In thy seede all the nations of the earth shall be blessed , or , blesse themselues : because they shall vse all good meanes , that they may be filled with the blessings of God. Thirdly , we must blesse all , doe good to all , and hurt none : for , we are heyres of blessings 1. Pet. 3. 8. Lastly , we must here marke our comfort : if we truly turne to God , and beleeue in the holy seede of Abraham , all things shall goe well with vs : God shall blesse them that blesse vs , and curse them that curse vs. Gen. 12. 3. The ninth verse , is the conclusion of Pauls answer : and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abrahams faith , ( though otherwise forrainers and Gentiles to Abraham , ) shall be partakers of the same blessing of God with him . It may be said : How shall we haue the same blessing , when we haue not the like faith ? Ans. god respects not the greatnes of our faith so much , as the truth of it . And if faith erre not in his obiect : that is , if we make Christ crucified our Redeemer , and ioyne nothing to him : if there be further , a will to beleeue , and to apprehend Christ , with care and constancie to increase in faith , and a purpose not to sinne , God will accept this true and honest will , for the deede . 10 For as many as be of the works of the law , are vnder the curse . For it is written , Cursed is euery one that continues not in all things written in the Law , to doe them . In these wordes , Paul sets downe a second reason , whereby he prooues that not onely the Iewes , but also the Gentiles , are blessed as Abraham was , by faith . And the reason is drawne from the contraries , thus . They that are of workes , that is , that looke to be iustified by workes , are vnder the curse . Therefore , they that are of faith , are blessed , or iustified , with Abraham . Moreouer , Paul addes the proofe of this second reason , in the next words , and it is framed thus : They which fulfill not the law , are cursed : they which are of works , fulfill not the law : therefore , they are accursed . Whereas Paul saith , that they are vnder the curse , that will be of workes , we see the whole world almost , walkes in the way of perdition : it is a conclusion of nature , that we must be saued , and iustified , by our works . The young Prince in the Gospel , said , Good master , what must I doe , to be saued ? The Iewes would not be subiect to the iustice of God , but they est●blished their owne righteousnes of the law , Rom. 10. 3. Our common people , and they that should be wise , say , they looke to be saued by faith : but indeede , they turne their faith , to workes . For what is their faith ? surely nothing els ( as they say ) but their good meaning , or their good dealing , or their good seruing of God. Hence againe it followes , that the Papacie , or Popish reli gion , is the way to perdition , in that it prescribeth , and teacheth , iustification , by workes . On the contrarie , our religion is the safest , and surest from daunger , because it teacheth the free iustificatiō of a sinner , by the blood of Christ. And this makes the Papists , in the day of death , to renounce iustification by their workes . Steuen Gardiner a bloodie persecutor , beeing on his death bed told , of free iustification by the blood of Christ , said ; You may tell this to me , but doe not open this gappe to the people . One of late in a publike execution of iustice , said , he would die a Catholike , and withall he added , that he looked to be saued onely by the passion of Christ. In the proofe of the reason , three things are to be considered : What the curse is ? who are cursed ? and when ? The curse is eternall woe and miserie : and it is either in this life , in the end of this life , or in the life to come . The curse in this life , is either within man , or without him . The curse within man , is manifold . In the minde there is ignorance of God , of our selues , of true happines , and of the means to attaine to it . Againe , there is a great difficultie with much paine to learne , and retaine things , to be learned , and retained . And this is a curse of God vpon our minds . In the conscience , there are manifold accusations ; terrours , and feares , arising vpon euery occasion , and they are flashings ( as it were ) of the fire of hell , vnlesse they be quenched in this life , by the blood of Christ. In the will , there in an inclination to all manner of sinnes , without exception . Againe , there is hardnes of heart , whereby the will of man is vnpliable to that which is good , vnlesse it be renewed . In the bodie there are more diseases , then the Physitians bookes can expresse : and as many diseases as there be in vs , so many fruits of sinne there are . Ioh. 5. 14. The curse without vs , is threefold . The first is , a spirituall bondage vnder the power of the deuil : who by reason of sinne , works in the hearts of vnbeleeuers , Eph. 2. 2. and hath the power of death . Heb. 2. 14. The second , is an Enmitie of all the creatures with man , since the fall . And this appeares , because when God receiues vs to be his people , he makes a couenant with all creatures , in our behalfe . Hos. 2. 18. The third containes , all losses , calamities , miseries , in goods , friends , good name . Read Deut. 28. The curse in the end of this life , is death , which is the separation of bodie and soule , Rom. 5. 13. and death in his owne nature , is a fearefull curse , and the very downefall to the pitte of hell . The curse after this life , is the second death : which is separation of bodie and soule from God , with a full apprehension of the wrath of God. And if the paine of one tooth , or finger , be oftentimes so great , that men rather desire to die ; then liue ? how great then shall the paine be , when all the parts of bodie and soule shall be tormented ? And the eternitie of this death increaseth mans miserie . If a man might suffer so many yeares , as there are drops in the sea , and then haue an end , it were some comfort : but when that time is expired , man is as farre from the end of his woe , as euer he was . This in summe and substance is the curse here mentioned : and it were to be wished , that men would more thinke & speak of it , then they doe : then would there be more conscience of sinne . The next point is , who are cursed . Ans. They which doe not all things written in the law . Here , is an Item for them , that will keepe some commandements , but not all . Herod would doe some things , at the motion of Iohn Baptist , but he would not leaue his incestuous marriage , with his brothers wife . Mark. 6. 20. There be at this day that are very forward in good things : yet some of them will not leaue their swearing , some their lying , some their vncleannes , some their vsurie . But God will not part stakes with man : he will haue all , or none . He that breakes one commandement , is guiltie of all . Iam. 2. And there is good reason , that he which obaies , should obey in all . For where God renewes , he sanctifies throughout , and fills them with the seede of all grace , that they may performe obedience , according to all the commandements of the law . Againe , he is cursed , that doth not all things which the law prescribeth ; or if he doe them , yet doth not continue in all . So then he is cursed , that breakes the law but once , and that onely in one thought : for such an one doth not continue in all things . Now then O sinnefull man , what wilt thou doe , to auoid the curse ? for thou hast in thought , word , and deede , broken the law . Doest thou thinke to appease the wrath of God with gold and siluer ? the whole world and all things therein are the Lords . And thou maist not thinke to hide or withdraw thy selfe from the presence of God : for all must come and appeare before his tribunall seat , in their owne persons . Neither may we thinke to escape , because God is mercifull : for he is as iust , as mercifull . What wilt thou then doe to escape this horrible curse ? when thou hast done all thou canst doe , thou canst no way helpe or releeue thy selfe . The onely way of helpe is this . Thou must flie from this sentence of the law , to the throne of grace for mercie ; instantly asking , seeking , knocking at the gate of mercie , for pardon of thy sinnes . And that thou maist be incouraged to this dutie . consider with me , that at thy first Purpose to amend , and to turne vnto God , thy sinnes are pardoned in heauen . Dauid saith , Psal. 32. 5. I thought I will confesse my sinnes against my selfe , and thou forgauest me . Marke the speech , I thought . The prodigall child , Luk. 15. vpon his purpose to returne to his father , ( before he had indeed humbled himselfe in word ) was receiued to mercie . When Dauid said , I haue sinned , Nathan in the name of God said , Thy sinne is forgiuen thee . It may be , thou wilt say , the curse is absolute . Ans. The threatnings of the law must be vnderstood with an exception , which the Gospel makes , on this manner : The Law saith , cursed is the transgressour : and the Gospel saith , Except he repent . Ionas preached , yet fourtie daies , and Niniuie shall be destroied : yet withall he addes an exception : It may be the Lord will repent of his fierce wrath . Ion. 5. 9. Againe , thou wilt say , my sinnes are very grieuous therefore I feare I shall not escape the curfe . Ans. Forgiuenes is promised without any limitation , to any number or kinds of sinne : ( onely the sinne against the H. Ghost excepted . ) Therefore appeale with boldnes in thy heart to the throne of grace , intreat for forgiuenes as for life and death , and thou shalt escape the curse . The third point is , when is a sinner accursed ? Ans. In present , in the time of this life . For the Lord saith not , he shall be accursed : but , he is accursed . There be among vs whome no sermons or exhortations will amend : and such persons thinke themselues without the reach of any danger . For they thinke the time is very long to the last iudgement . But they are deceiued touching themselues . For God with his owne mouth hath giuen the sentence , that they are accursed ; there remaines nothing but the exequution . The halter is alreadie about their neckes : and there remaines nothing but the turning of the ladder . Nay the exequution is alreadie , in blindnes of minde , and hardnes of heart . He that beleeues not , is alreadie condemned . Ioh. 3. Lastly , a memorable conclusion of Paul is here to be obserued . That it is impossible for any man , within himselfe , for the time of this life , to fulfill the law of God. For Paul here takes it for a confessed and graunted conclusion : otherwise his argument will not hold : which must be framed on this manner . He which fulfills not the law , is cursed : he which is of workes , fulfills not the law : therefore he is accursed . I further prooue it thus . If we could fulfill the law , we might be iustified by the law : but no man can be iustified by the law , or by workes : therefore , no man can fulfill the law . Againe , Paul saith , Rom. 7. 14. that the law was spirituall , requiring inward and spirituall obedience , and that he was carnall , and therefore not conformable to the law : that he was sold vnder sinne : that when he would doe good , euil was present : that he carried about him the bodie of death . And all this he saith of himselfe , about twentie yeares after his owne conuersion . Such as our knowledge is , such is our loue , to God and man. Now we know God onely in part : therefore we loue in part ; and consequently we doe not fulfill the law . Againe , the Scripture puts all men , euen the regenerate , vnder the name of sinners to the very death : Isa. 64. 4. All our righteousnes is as a defiled cloth . Prou. 20. 9. Who can say , my heart is cleane ? Iob cannot answer God for one of a thousand , Iob. 9. The righteous man shall pray for the pardon of his sinnes in a time when he may be heard , Psal. 32. 6. If we say we haue no sinne , we deceiue our selues . 1. Ioh. 1. 9. The Papists say , that all these places are meant of veniall sinnes . Ans. There are no veniall sinnes , which in their owne nature , are not against the law of God , but only beside it . The stipend of euery sinne is death . Rom. 6. 23. If we were perfectly sanctified , and consequently fulfillers of the law in this life , then Christ should not be a Sauiour , but an Instrument of God , to make vs our owne Sauiours . And to say this , is blasphemie . Lastly , that which man could doe by creation , so much the law requires at our hand : but man by creation could loue God with all the powers of his soule , and with all the strength of all the powers : which now ( since the fall , ) no man can doe . It remaines then for an infallible conclusion , that it is impossible for any man in the time of this life , to fulfill the law . The vse . This point serues notably to condemne the follie of the world . The Israelites say at Mount Sinai , that they will doe all things which the Lord shall command them . Exod. 19. 8. The young Prince said , that he had kept all the commandements from his youth . Mark. 10. 20. Our common people say , that they can loue God with all their hearts , and their neighbours as thēselues . Secondly , this doctrine serues to confute sundrie Errours of the Papists , who blasphemously teach , that a man after justification , may fulfill the law in this life : that a man may for a time be without all sinne : that works of the regenerate are perfect , and may be opposed to the iudgement of God : that men may supererrogate , and doe more then the law requires . The groūd of all these conclusions is this : They say , there is a double degree of fulfilling the law . The first is , in this life , and that is , to loue God truly , aboue all creatures , and to loue our neighbour as our selues , in truth . The second is , to loue God with all the powers of the soule , and with all the strength , of all the powers : and this measure of fulfilling the law , is reserued to the life to come . I will briefly consider the reasons and the ground of this blasphemous doctrine . Obiect . I. God promifeth the Israelites , that he will circumcise their hearts , that they may loue him with all their hearts , with all their soules , and with all their strength . Deut. 30. 6. And thus Iosua turned to God with all his heart , with all his soule , and with all his strength according to all the law of Moses . 2. king . 23. 25. Ans. The phrase [ with all thy heart ] is taken in a double signification . Sometime it is opposed to a double heart , and then it signifies , a true and vpright heart , without guile or dissimulation . Thus they of Zebulon are saide , not to fight with a double heart , 1. Chron. 12. 33. but with a perfect heart , v. 38. Where , marke the opposition , of an whole or perfect heart , to a double heart . In this sense are the places before named , to be vnderstood . Neuerthelesse , the whole heart , soule , and strength , in the summe of the morall law , signifies all powers of the soule , and all the strength of all the powers . Thus doth Paul , Rom. 7. expound the law , when he faith , the law , is spirituall ; and by the prohibition of lust , giues the meaning of the whole law . For concupiscence , or lust , comprehends the first thoughts , or motions . Obiect . II. Noah is saide to be iust and perfect , Gen. 6. and God commands Abraham to walke before him , and to be perfect , Gen. 17. 1. Paul saith , Let as many as be perfect , be thus minded , Phil. 3. 15. Answ. There is a double perfection ; perfection of parts , and perfection of degrees . Perfection of parts is , when a man hath in him , after he is regenerate , the beginnings of all vertnes , and the seedes of all graces : by which he endeauours , to obey God in all his lawes and commandements . Perfection of degrees , is , when the law is fulfilled both in matter , and manner , according to the rigour of the law . Now the former places speake onely of the perfection of parts : and that is such a perfection in which we are to acknowledge our imperfection , and it is no more but a true and generall indeauour to obey God. Isa. 38. 1. Obiect . III. Sundrie holy men are saide to fulfill the law : Dauid turned from nothing that God commanded him all the daies of his life , saue in the matter of Vriah . 1. king . 15. 5. Zacharie and Elizabeth walked in all the commandements of God , and that without reproofe before God. Luk. 1. 6. Ans. There are two kinds of fulfilling the law : one Legall , the other Euangelicall . Legall is , when men doe all things required in the law , and that by themselues and in themselues . Thus none euer fulfilled the law , but Christ , and Adam before his fall . The Euangelicall manner of fulfilling the law , is to beleeue in Christ , who fulfilled the law for vs : and withall to indeauour in the whole man , to obey God in all his precepts . And this indeauour ioyned with the Purpose of not sinning , is called the righteousnes of Good conscience ; and though it be not really a fulfilling of the law , yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeanour to obey , for perfect obedience . Thus Dauid , Zacharie , Elizabeth , and others , are said to fulfill the law . Obiect . IIII. We pray that we may fulfill the law , when we say , Let thy will be done in earth , as it is in heauen . Ans. We pray not that we may fulfill the law in this , but that we may striue as much as may be , to attaine to the fulfilling of the law . That is the scope of the petition . We desire not to be equall to the Angels , and Saints ; but onely to imitate them more and more , and to be like to them . Obiect . V. Rom. 7. 18. To will is present with me : therefore ( say they ) in will the law may be kept , though the flesh relent . Ans. When Paul saith , that to will was present , he doth not signifie that he could perfectly will that which is good . For his will beeing partly renewed , and partly vnrenewed , the good which he willed , he partly nilled ; and the euill which he nilled , he partly willed . Obiect . UI. Christ tooke out flesh , that the righteousnes of the law might be fulfilled in vs. Rom. 8. 4. Ans. The righteousnes of the law is fulfilled in vs , not because we doe all things required in the law , but because we haue faith in vs , and by that faith we apprehend the obedience of Christ in fulfilling of the law . Obiect . VII . Rom. 13. 8. Loue is the fulfilling of the law : and the regenerate loue their neighbours . Ans. If we could loue our neighbour as our selues , perfectly , we should then fulfill the whole law . But our loue is imperfect . Obiect . UIII . He that is borne of God sinnes not : 1. Ioh. 3. he that sinnes not , fulfills the law . Ans. He that is borne of God sinnes not , that is , he doth not commit sinne , or make a practise of sinne . He may fall of frailtie , yet then he recouers himselfe , and doth not keepe a course in sinning . This is the meaning of S. Iohn . Obiect . IX . The commandements of God are not grieuous . 1. Ioh. 5. Ans. They are not grieuous three waies ; first , in respect of remission : because they that beleeue in Christ , haue the transgression of the law pardoned . Secondly , in respect of imputation : because Christs obedience in fulfilling the law , is imputed to euery beleeuer . Thirdly , in respect of inchoation . For they that beleeue receiue the spirit of God , wherby they are inabled to indeauour themselues to obey God in all his commandements . Otherwise in respect of our owne personall obedience , they are a yoke that no man can beare . Obiect . X. The workes of God are perfect , Deut. 32. 4. Good workes , are workes of God : therefore they are perfect . Ans. Workes , that are meerely workes of God , which he worketh by himselfe , and not by man , they are all perfect : and thus must the text in Moses be vnderstood . Now good works , are works of God in vs : and withall they are our workes , hauing their beginning in the minde , and will of man : and hence they are defiled . For when the first and second cause concurre in a worke , the said worke takes vnto it the condition of the second cause . Water pure in the fountaine , is defiled , when it passes by the filthie channell . Obiect . XI . If God haue giuen vs an impossible law , he is more cruell then any tyrant . Ans. When God first gaue the law , he also gaue power to fulfill the law . If the law be impossible , it is not Gods fault , but mans , who by his owne fault hath lost this power of keeping the law . The ground before named of the double fulfilling of the law , one for this life , the other for the life to come , is false . For there is onely one generall , and vnchangeable sentence of the law , Cursed is euery one that continues not in all things written in the law to doe them . I now come to other vses of the former conclusion . If the law be impossible , then must we seeke for the fulfilling of it , forth of our selues , in Christ , who is the ende of the law for righteousnes , to them that beleeue . Hence it followes necessarily , that our iustification must be by the imputation , or application of Christs iustice vnto vs. Because we cannot fulfill the law , we must make it a glasse to see our impotencie , and what we cannot doe : and it must be our schoolemaster to driue vs to Christ. And by our impotencie we must take occasion to make praier to God for his spirit to inable vs to obey the lawes of God. Thus come we to be doers of the law , and no otherwise . Againe , it may be demanded , ( considering we cannot fulfill the law , ) how our works can please God ? Ans. In euery good worke , there is something that is Gods , and something that is ours alone . The defect of the worke is ours alone , and that is pardoned to the beleeuer . That which is good in the worke , is from God , and that he approoueth as beeing his owne . And thus euery good worke , is said to please God. Lastly , after that we haue begunne to please God in obedience to his lawes , considering we fulfill them not , all boasting of our goodnes must be laid aside , and we must humble our selues vnder the hand of God euen to the death . Read the practise of Dauid , Psal. 143. 2. and Psal. 130. 3. Iob. 9. 1. 11 And that no man is iustified by the law in the sight of God , it is manifest . For the iust liueth by faith . 12 And the law is not of faith : but he that shall doe these things , shall liue in them . The meaning . By the law ] that is , the law not onely ceremoniall , but also iudiciall and morall . Indeede the occasion of Pauls disputation in this place , is taken from Circumcision , pertaining to the ceremoniall law : but he inlarges his disputation , from one part to the whole law . For they which thought Ceremonies necessarie to iustification , would much more thinke morall duties necessarie . And that Paul speakes here of the morall , it appeares by the 10. verse , where he alleadgeth a sentence that specially appertaines to the morall law : Cursedis euery one , &c. Againe , the law may be considered , two waies , in the iustification of a sinner : first , as it iustifieth without Christ. Secondly , as it iustifieth with Christ : and both waies it is excluded from iustification , and here specially in the second regard . For the intent of the Galatians was , to ioyne Christ and the law , in the worke of our iustification . Before God ] that is , in the iudgement of God , before whose iudgement seat we must all appeare , and be iudged . The iust shall liue by faith . ] The scope of these words is this . The Iewes were oppressed by the Babylonians , and it was further told them by the Prophet , that they should be ledde into captiuitie , by the saide Babylonians . Now in this distresse of theirs , the Lord sets downe the dutie of the faithfull Iewes , namely , that they must stay themselues by their faith in the Messias , and consequently , that they shall haue safetie in this life in the middest of all dangers , and in the ende haue eternall life . And Paul applies this text to his purpose , thus . Life eternall comes by faith : and therefore true righteousnesse before God is by faith . For righteousnes is the foundation of life eternall : and therefore it is called iustification of life . Rom. 5. 17. The law is not of faith ] The meaning of these words must be gathered , by the opposition in the latter part of the verse : but he that doth these things shall liue in them . And the meaning is this . The law doth not prescribe faith in the Messias : neither doth it promise life to him that beleeueth in the Messias , but to him that doth the things contained in the law . In these wordes , Paul addes a new argument to the former , thus . Iustice is by faith : the law is not of faith : therefore the law is not our iustice . Or again , thus . He that is iustified , is iustified by faith : the law iustifies no man by faith : therefore the law doth not iustifie . The conclusion is first , in the 11. verse . The proposition is expressed , and confirmed by the testimonie of the Prophet Habacuk . The assumption is in the 12. verse . The vse . Whē Paul saith , No mā is iustified by the law in the sight of God : he makes a double iustification : one , before God : the other , before mē . Iustification before God is , when God reputes a man iust , & that onely for the merit , and obedience of Christ. Iustification before men , is , when such as professe faith in Christ , are reputed iust of men . By this distinction , Paul who saith , that a man is iustified by faith without workes , Rom. 3. 28. and Iames , who saith , that Abraham was iustified by faith , and workes , Iam. 2. 24. are reconciled : for Paul speakes of iustification before God , as he himselfe expressely testifieth , Rom. 4. 2. and S. Iames speakes of iustification before men , which is not onely by the profession of faith , but also by workes . In the same sort , there is a double Election . One speciall , whereby God knowes who are his . The other , is more generall , whereby we repute all men to be Elect , that professe faith in Christ , leauing secret iudgements to God. Thus Paul writes to the Ephesians , Philippians , &c. as Elect. And the Ministers of the word , are to speake to their congregations , as to the Elect people of God. In the same manner , there is a double sanctification : one before God , in truth , Eph. 4. 28. the other before men , in the iudgement of charitie . Thus men are said , to tread vnder foote the blood of Christ wherewith they were sanctified . Hebr. 10. 29. Thus all that are of right to be baptised , are holy and regenerate : not in the iudgement of certentie , which is Gods ; but in the iudgement of charitie , which is mans : secrets alwaies reserued to God. Againe , when Paul saith , in the sight of God , he giues vs to vnderstand , that there is an vniuersall iudgement of God , before whome we must all appeare , and be iudged . And when Paul saith in the time present , that God iustifieth ( though not by workes ) he signifies , that this iudgement is alreadie begunne vpon vs , euen in this life . This must teach vs , to walke in godly and holy conuersation , in the feare of God : and to watch and pray , that we may be found worthie , to stand before God. Malefactours , when they are going to iudgement , and when they see the Iudge set : lay aside skorning , and bethinke themselues what to say , or doe . Now we are these malefactours : and we know that God hath alreadie begunne to giue iudgement of vs : and therefore we must prepare our selues to make a good reckoning . In the testimonie of the Prophet our dutie is set downe , and that is , that we must in this world liue by faith . That we may liue by faith , we must doe two things . One is , to choose the true God for our God : the second is , in our hearts to cleaue vnto him , and that according to his word . First therefore , we must cleaue fast to his commandements , by entring into the way of his precepts , and by walking in them . For this cause we must haue alwaies about vs the eye of knowledge , to direct our steps in the wayes of God , that we euer keepe our selues in our callings , that is the dutie we owe to God and man. Secondly , while we stand in the waies of God , we shall be assailed with many Temptations on the right hand , and on the left : therefore we must further cleaue to the promises of God : beleeuing his presence , protection , and assistance , in all temptations and daungers . And this our faith must be as it were a hand to stay vs. Here two caueats must be remembred . One , that we must not prescribe vnto God the manner of his assistance : but leaue it , with other circumstances of time , and place , to God. The second is , when all earthly things faile vs , we must rest vpon the bare word of God , and beleeue the promise of remission of sinnes , and life euerlasting . This is to liue by faith . And this dutie must be practised , when we are in the field to fight for our countrey : when we lie on our death beddes : and when we are in any danger . Marke further , Paul saith , the iust man liues by faith : he therefore that is iustified continues to be iustified by his faith : and therfore the second iustification , that is said to be by our works , is a meere fiction . And in that none liues by faith , but he that is a iust man , we see that true faith is alwaies ioyned with the Purpose of not sinning , or with the iustice of good conscience : and where they are seuered , there is no more but a meere pretence of faith . When Paul saith [ the Law is not of faith ] he sets downe the maine difference betweene the Law and the Gospel . The law promiseth life , to him that performs perfect obedience , & that for his works . The Gospel promiseth life , to him that doth nothing in the cause of his saluation , but only beleeues in Christ : and it promiseth saluation to him that beleeueth , yet not for his faith , or for any worke els , but for the merit of Christ. The law thē requires doing to saluation , and the Gospel beleeuing , and nothing els . Obiect . I. The Gospel requires repentance , and the practise of it . Ans. Indeede the law doth not teach true repentance ; neither is it any cause of it , but onely an occasion . The Gospel onely prescribes repentance , and the practise thereof : yet onely as it is a fruit of our faith , and as it is the way to saluation in which we are to walke , and no otherwise . Obiect . II. The law requires and commands faith . Ans. The law requires faith in God , which is to put our affiance in him . But the Gospel requires faith in Christ , the Mediatour , Godman : and this faith the law neuer knew . Obiect . III. In the Gospel there are promises of life , vpon condition of our obedience . Rom. 8. 13. Jf by the spirit ye mortifie the deedes of the flesh , ye shall liue . 1. Ioh. 1. 9. If we confesse our sinnes , God is faithfull to forgiue them . Ans. The promises of the Gospel are not made to the worke , but to the worker : and to the worker not for his work : but for Christs sake , according to his worke . As for example : promise of life is made not to the worke of mortification , but to him that mortifieth his flesh , and that not for his mortification , but because he is in Christ , and his mortification is the token or euidence thereof . And therefore it must be remembred , that all promises of the Gospel that mention works , include in them Reconciliation with God in Christ. Obiect . IV. Faith is a vertue , and to beleeue is a worke : therefore one worke is commanded in the Gospel , and is also necessarie to saluation . Ans. The Gospel considers not faith as a vertue , or worke , but as an instrument , or hand , to apprehend Christ. For faith doth not cause , effect , or procure our iustification and saluation , but as the beggers hand , it receiues them , beeing wholly wrought and giuen of God. This distinction of the law and the Gospel , must be obserued carefully . For by it we see that the Church of Rome hath erroniously confounded the law and the Gospel , for this many hundred yeares . The law of Moses ( say they ) written in tables of stone , is the law : the same law of Moses , written in the hearts of men by the holy Ghost , is the Gospel . But I say againe , that the law written in our hearts , is still the law of Moses . And this ouersight in mistaking the distinction of the Law and the Gospel , is and hath bin , the ruine of the gospel . We must here further obserue , that o beleeuing , and doing , are opposed , in the article of our iustification . In our good conuersation they agree : faith goes before , and doing followes : but in the worke of our iustification , they are as fire and water . Hence I gather , that to the iustification of a sinner , there is required a speciall and an applying faith , for generall faith is numbred among the works of the law : and the deuills haue it . This kind of beleeuing therefore , and doing , are not opposite . Againe , hence I gather , that works of faith and grace , are quite excluded from iustification ; because the opposition doth not stand betweene beleeuing , and the works of nature : but simply , betweene beleeuing , and doing . Lastly , it may be demaunded , why the Lord saith , He that doth the things of the law shall liue ; considering no man since the fall , can doe the things of the law ? Ans. The Lord since mans fall , repeates the law in his old tenour , not to mocke men , but for other waightie causes . The first is , to teach vs that the law is of a constant , and vnchangeable nature . The second is , to aduertise vs , of our weaknes , and to shew vs , what we cannot doe . The third is , to put vs in minde , that we must still humble our selues vnder the hand of God , after we haue begunne by grace to obey the law ; because euen then we come farre short in doing the things which the law requires at our hands . 13 Christ hath redeemed vs from the curse of the law , when he was made a curfe for vs : ( for it is written , Cursed is euery one that hangeth on the tree . ) 14 That the blessing of Abraham might come to the Gentiles , through Christ Iesus , that we might receiue the promise of the spirit by faith . Paul hauing prooued the truth of his doctrine by sundrie arguments , in the former part of this chapter , he here answereth an obiection , the occasion whereof is from the 10. verse . It may be framed on this manner : If they be accused that continue not in all things written in the law to doe them , then all men are accursed : and the Gentiles are not partakers of the blessing of Abraham ( as you haue said . ) Answer is here made , that to them that beleeue there is full redemption , from the curse of the law . And Paul for the better inlightning of his answer , here makes a description of our redemption by foure arguments . The first is the author : Christ hath redeemed vs from the curse of the law . The second is the forme or manner of our Redemption , in these words , When he was made a curse for vs. And this forme is further declared by the signe , in these words : for it is written , Cursed is euery one that hangeth on the tree . The third argument is in the end , in these words , that the blessing of Abraham might come on the Gentiles . The last is also an other ende , that we might receiue the promise of the spirit . Touching the Author , in these words , Christ hath redeemed vs from the curse of the law , sundrie things may be learned . First of all , comparing these words with the 10. verse , or comparing the answer , and the obiection together , we see and are to obserue , that the threatnings of the law , are to be vnderstood with an exception from the Gospel . All are cursed , saith the law , that doe not continue to doe all things written therein , Except they haue pardon , and be redeemed by Christ , saith the Gospel . And thus are all curses of the law to be conceiued , with a limitation or qualification , from the Gospel . Againe , in that Christ hath redeemed vs from the curse of the law , here is our comfort , that neither , hell , nor death , nor Satā , hath any right or power ouer vs , so be it we do vnfainedly beleeue in Christ. For we are bought with a price . And for this cause , we must be admonished , not to feare any euill ouermuch , as the reuilings , and curses of euill tongues , withcraft , the plague , pestilence , famine , the sword , or death . For the curse which makes all these , and many other things hurtfull vnto vs , is remooued from them that are in Christ. And therefore all immoderate feare should be restrained . Thirdly , our dutie is , to glorifie God and Christ , who hath redeemed vs , and that both in bodie and soule . The redeemed must liue according to the will of their redeemer . 1. Cor. 6. 20. This is all the thankfulnes that we can shew to our Redeemer for his mercie . Lastly , here an obiection made by some , may be answered . If ( say they ) we were redeemed by Christ , beeing captiues to the deuill , the price of our Redemption was paid to him , and not to God. Ans. We were captiues properly to the iustice of God in the law , to the order whereof we stand subiect : and by this meanes we are captiues to the curse of the law , and consequently to the deuill , who is the minister of God , for the Execution of the said curse . And beeing captiues to the deuill , no otherwise then as he is the minister of God , for the inf●●cting of punishment : the price must not be paid to him , but to God , who is the principall , and hath a soueraigntie ouer him and vs. I come now to the forme of our Redemption , Who was made a curse for vs. For the better vnderstanding of these words , foure points are to be handled . The first is , what is this curse ? Ans. A double death : the first of the bodie , the second of the soule . The first is , the separation of the bodie and soule . The second is , the separation of the whole man from God : not in respect of his vniuersall power and presence ( for the very damned haue their moouing and beeing from him , ) but in respect of his fauour , and speciall loue , whereby God ceaseth to be their God. And this is death indeede , whereof the first ; is but a shadow : and this is the curse of the law . The second point is , How Christ was a curse , or accursed , who is the fountaine of blessednes ? Ans. He is not so by nature : for he is the naturall sonne of God : nor by his owne fault : for he is the vnspotted lambe of God : but by voluntarie dispensation : and therefore Paul saith , he was made a curse . And he was made a curse , first , because he was set a part in the eternall counsell of the Father , Sonne , and holy Ghost , to be our redeemer , and consequently to be a curse . In this regard , the father is said to haue sealed him , Ioh. 6. 27. and he is said againe to be prcordained before all worlds , 1. Pet. 1. 20. and giuen according to the counsell and foreknowledge of God. Act. 3. 22. Secondly , he was made a curse , in that he was in time consecrated to be our Mediatour and so a curse . And this consecration was first in his baptisme , in which he put vpon him our guilt , as we put off the same in ours ; and secondly on the crosse and passion , in which he tooke vnto him the punishment of our sinne . And thus was he made a curse . It may be obiected , that he is the Son of God : and therefore no curse . Ans. Christ must be considered as the Sonne of God , and againe as our pledge and suretie . Heb● . 7. 22. In the first respect he was not accursed , but in the second . The third point is , In what nature was Christ accursed ? Ans. Whole Christ God-man , or Man-god , was accursed . For the Lord of life ( saith Paul ) was cr●cified , and consequently accursed . 1. Cor. 2. 8. Yet this limitation must be added , that the curse was not vpon the Godhead of Christ , but onely in his flesh , or manhood . For he suffered ( saith Peter ) in the flesh . 1. Pet. 4. 1. Moreouer , the soule of Christ was the more principall seat of the curse , as it was the principall seat of sinne . Therefore the Prophet saith , he made his soule an offering for sinne , Isa. 53. 10. and Christ said , My soule is heauie to the death . The fourth point is , How farre forth Christ was accursed ? Ans. In the first death there are two degrees , separation of the bodie and soule , and the putrifaction of the bodie separated . And Christ entred onely into the first , and not into the second . For his bodie beeing dead indured no corruption . Againe , in the second death there are two degrees . The first is , a separation from God in sense and feeling : and the second , is an absolute separation from God. Into this second degree of death , Christ entred not , because he saide in the middest of his passion , My God , my God. And this absolute separation could not be without the dissolution of the personall vnion . Into the first degree of the second death , he entred : namely , into the apprehension and feeling of the wrath and indignation of God due to mans sinne . And this appeares by his bloodie sweat of thicke and clottered blood , by his complaint that he was forsaken : by his feares and sorrowes in the time of death , in which he comes short of sundrie Martyrs , vnlesse we acknowledge that he indured further paines of death then euer they did : by his condition , in that he takes vpon him the condition of the first Adam , who vpon his fall was to indure the first and second death . Here two questions are to be demanded : the first , How and in what manner Christ suffered the wrath of God ? Ans. He indured it willingly of his owne accord : he did not onely in minde see it before his eyes , but also he felt it : it was laid and imposed on him , and he incountred with it : but it had no dominion of lordship ouer him . Act. 2. 24. The second is , How much he suffered of the wrath of God ? Ans. The punishment he suffered was in value and measure answerable to all the sinnes , of all the Elect past , present , and to come : the Godhead supporting the manhood , that it might be able to beare , and ouercome the whole burden of the wrath of God. If it be saide , that a creature cannot haue an infinite apprehension of the wrath of God : I answer , it sufficeth that God laid infinite wrath vpon him , and that he apprehended it according to the condition of a creature . For in so doing , he incountred with the whole wrath of God. One man in a breach , or at a bridge , may stand against an whole armie , and beare the brunt of it : why may not then the manhood of Christ supported by the Godhead , beare the stresse of the whole wrath of God ? Against this doctrine , sundrie things may be obiected . Obiect . I. The Scripture ascribes all to the blood of Christ , and therefore to the death of the bodie . Ans. By blood , is meant a bloodie death : by the bloodie death , the death of the crosse : by the death of the crosse , a death accursed , or the death of the bodie , ioyned with the malediction of the law . Obiect . II. The suffering of the anger of God was not figured in Sacraments or sacrifices . Ans. The beast , whereof the burnt offering was made , was first tied to the hornes of the altar : his blood then was shedde : and lastly he was all burnt vpon the al●●● vnto God : and hereby was figured the fierie wrath of God. Obiect . III. Temporall death , or the curse for halfe a day cannot counteruaile eternall death . Ans. Yes , in Christ. For if man could suffer and ouercome punishment in measure infinite , he should not suffer eternally : but this no man nor angel can doe : and therefore man must suffer punishment for measure finite , for time infinite : because the punishment must be answerable to God , whose maiestie is infinite . Now Christ beeing God and man , suffered punishment indeed infinite : and therefore it was not necessarie that he should indure it eternally . Againe , here the dignitie of the person helpeth : for in that the Sonne of God suffered the curse of the law for halfe a day , it is more , then if all men had suffered eternall death . Therefore the death of Christ in respect of the measure of the punishment , as also in respect of the value , and dignitie thereof , counteruailes death euerlasting . Obiect . IV. It is hard to say , that Christ suffered the paines of hell . Ans. The Latin translation ( commonly receiued , ) hath as much , that he could not be holden of the sorrowes of hell , Act. 2. 24. And there is no offence to say , he suffered the paines of hell , so farre forth as this suffering may stand with the puritie of his manhood , and with the truth of the personall vnion . The vse . Friers teach , that if Christ had pricked his finger , and let fall but one droppe of blood , it had bin sufficient to redeeme all the world . But they dreame . For Paul saith , he was made the curse of the law , to redeeme vs. This had bin a needles worke , if a pricke in the finger , or any punishment without death , would haue done the deede . That Christ became a curse for vs , it shewes , the greatnes and horriblenes of our sinnes , it shewes the grieuous hardnes of our hearts , that neuer almost mourne for them : it shewes the vnspeakable loue and mercie of God , for which we are to be thankfull for euer , and that all manner of waies . In that the Sonne of God became a curse for our sinnes , we are put in minde , to see , acknowledge , and consider them , and withall to bewaile them , and to humble our selues for them : and to detest them more and more , vnto the very death . For what is more worthie of hatred , then that which causeth the Sonne of God to be accursed . They which beleeue that Christ by beeing a curse hath redeemed them from the curse of the law , doe in truth die vnto all their sinnes , and liue vnto God. Many indeede professing Christ , make no change of life at all : and the reason is , because a secret Atheisme makes them say in their hearts , There is no Christ , there is no curse , that was indured by Christ. Clense your hearts of this hidden Atheisme , and looke that inwardly in your spirits , you die vnto your sinnes , and liue to God. In that Christ was obedient to his Father in bearing the curse of the law , we are taught in all things to subiect our selues to the will of God. Our obedience must not onely be in doing this or that , but also in suffering the miseries ●●d on us to the death : this is the best obedience of all , and the truest marke of Gods child , to obey in our sufferings . Moreouer , that Christ was accursed , it is confirmed by the sentence and decree of God : Cursed is euery one that hangeth on the tree . Deut. 21. 23. The ground of this sentence is the sinne of the malefactour : for whome God curseth , he curseth for his offence . And here it may be demanded , why he that is stoned to death is not likewise accursed ? Ans. He also is accursed : but there are speciall reasons why the man hanged on the tree is cursed . First , among the Iewes , they which were hanged , were most grieuous malefactours , as blasphemers , and idolatours : and there punishment was accordingly , most grieuous . Secondly , hanging ( as among all nations , so among the Iewes ) was a most odious , and infamous death . Thirdly , God did foresee that the Messias should die on the crosse , and therefore he accursed this kind of death . If it be saide , that there was no fault or offence in Christ ; and therefore he could not be accursed : I answer , that he became sinne for vs , in that our sinne was applied and imputed to him . It may be further obiected , that the theefe which repented , was not accursed , though he were hanged on the tree . Ans. As a theefe , he was accursed ; as he was a theefe , and repented , the curse was remooued . For the law in the curses thereof , giues place to the Gospel : iudgement yeelds to mercie : and the Gospel puts an exception to the law . The vse . If the malefactour hanged , be accursed , and defile the earth : how vile and accursed is the liuing malefactour , the blasphemer , adulterer , murtherer , &c. who hath entred no degree of punishment ? Let this be considered , to terrifie offenders . Againe , let vs consider the scope of this law . Because he that hangs on the tree , is accursed : therefore saith the law of God , he must be taken downe , and buried . Marke the equity of this law : and that is , that things euill and accursed , are to be remooued from the eye and sense of man. This charge the Lord giues of lesse matters , namely , of sights vndecent , and vnseemely . Deut. 23. 15. Againe , we are commanded not so much as to name fornication , vncleannes , couetousnes , resting , foolish talking , &c. Eph. 5. 3. Here we are to be put in minde , that the Plaies ( commonly in vse ) ate to be banished out of all Christian societies . For they doe nothing els but reuiue and represent the vile and wicked fashions of the world , and the misdemeanour of men , which are things accursed , and therefore to be buried , and not once to be spoken of . Againe , all euill in our example , whether in word , or in deede , must be buried , as much as may be : for it defileth , and is accursed . Here it may be demanded , how this law of God , ( he is accursed : therefore let him be taken downe , and buried ) standes with the order vsed in this and other countries , in which men are hanged in chaines for the terrour of the world ? Ans. Iudiciall lawes , if they haue in them morall equitie , and serue directly to fense in the precepts of the Decalogue , are perpetuall , and bind all men , els not . As for the iudiciall determinations of this or that manner of punishment , they concerne vs not , but God hath left euery nation free , though not in respect of punishment , yet in respect of the manner and order thereof . The third point , whereby our redemption is described , is the ende thereof , that the blessing of Abraham , that is , righteousnes and life euerlasting , may come vpon the Gentiles . Here two things are to be considered . The first is , whence comes the benediction of Abraham ? Ans. From the cursed death of Christ. For thus are the words , He was made a curse for vs , that the b●●ediction of Abraham might come on the Gentiles . Marke here how God workes one contrerie by the other . In the creation , he made something , not of something , but of nothing : he called light out of darknes : he kills , and then makes aliue , Hos. 6. he sends men to heauen , by the gates of hell : he gaue sight by a temper of spittle and clay , a fit meanes to put out sight . In the worke of our redemption he giues life , not by life but by death , and the blessing by the curse . This shewes the wisdome , and power of God : and it teacheth vs in the worke of our conuersion and saluation , not to goe by sense and feeling ; because God can , and doth worke one contrarie , in , and by the other . The second point is , where this benediction of Abraham is to be found . Ans. The text say , It is extant in Christ Iesus , who is as it were the storehouse of Gods blessing , and the dispenser of it to all nations . In him are hid all treasures of wisdome , and knowledge . Col. 2. God and the Lambe are all things to all the Elect in the kingdome of heauen . Reu. 21. Here we see the right way to become rich : and that is , aboue all things to seeke to be true and liuely members of Christ : for if he be ours , we can want nothing . Rom. 8. 32. Matth. 6. 33. Psal. 34. 10. This is a most sure way to procure vnto vs all good things that he sees to be necessarie for vs. For Christ is the storehouse of the benediction of Abraham . Againe , this must teach them that beleeue in Christ , to be content in any estate , be it better or worse , for true riches is the blessing of God ; and this blessing is in Christ. This is the truth , if we could discerne of things that differ . Thirdly , in our pouertie , and in the middest of all our wants and losses , we must comfort our selues . For though we leese neuer so much , yet we retaine the principall , and that is Christ , who is the benediction of Abraham . The fourth point is , an other end of our Redemption , That we might receiue the promise of the spirit by faith . For the better vnderstanding of this , foure questions may be demanded . The first is , what is meant by the promise ? Ans. The promise of God made in the old Testament , that he would powre out his spirit vpon all flesh . Isa. 44. 3. and Ioel 2. 28. And h 〈…〉 saide , that this promise is fulfilled to the nations , whē they beleeue . Marke here how the promises of God lie as void , dead , and of none effect , till the particular time of their accomplishment . God promiseth Iacob that his posteritie shall be a great nation after 430 yeares : for which time they remaine in thrall & bondage ; but the very night after the former time was expired , nothing , no not the raging sea could stoppe their deliuerance . Exod. 12. 41. God promised deliuerance after 70 yeares captiuitie to the Israelites in Babylon . When this time was expired , Daniel praied , and at the very beginning of his supplications , the decree of God for deliuerance came forth . Dan. 9. 23. The vision of God ( saith the Prophet ) is for an appointed time . Hab. 2. 1. and so is the promise . This must teach vs to be content , if after much praying , we finde not the fruit of our praiers : because there is an appointed time for the accomplishing of them . In this respect Dauid saith , that his eyes failed , and he was hoarse in praying . Psal. 69. 4. The second question is , what is meant by the giuing , or sending of the spirit ? Ans. Without any alteration or change of place , it signifies two things . The first is , Order betweene the persons , whereby the Father , and the Sonne worke mediately by the holy Ghost , & the holy Ghost immediatly from them . The second is , that the Spirit doth manifest his presence by diuine effects in vs. In this respect he is saide to be sent , or giuen of the Father , and the Sonne . The third point is , In what order is the spirit giuen ? For it seemes , that we first of our selues beleeue , and then receiue the spirit ? Ans. Men are saide to receiue the spirit , when they receiue some new gift of the spirit , or the increase of some old gift . Ioh. 20. 22. Againe , to speake properly , faith and the receiuing of the spirit , are for time both together . For first of all , we heare the promise of God : then we beginne to meditate , and to applie the saide promise to our selues , to striue against doubting , and to desire to beleeue : and in doing of all this , we receiue the spirit . To beleeue , is the first grace in vs that concernes our saluation : and when we beginne to beleeue , we beginne to receiue the spirit : and when we first receiue Gods spirit , we beginne to beleeue . And thus by our faith receiue we the spirit : and thus also the spirit dwells in vs by faith . Eph. 3. 17. And we must not imagine , that we may , or can beleeue of our selues , without the operation of the spirit . The fourth point is , for what ende we receiue the spirit ? Ans. For sixe . For illumination of our mindes , 1. Ioh. 2. 27. 1. Cor. 2. 12. for regeneration , whereby the Image of God is restored in vs , Ioh. 3. for the gouernment of our counsells , wills , affections , actions , Isa. 11. 1. Rom 8. 14. for the effecting of that coniunction , whereby we are vnited to Christ our head . 1. Cor. 6. 17. for consolation , Rom. 8. 16. lastly , for confirmation in our faith , and euery good dutie . 2. Cor. 1. 22. Eph. 1. 13. This receiuing of the spirit , is one speciall ende of our redemption : and therefore it is most necessarie for vs , to haue the spirit of God dwelling in vs. If we haue not the spirit , we are not Christs : and without it , we can doe nothing . We must for this cause doe such things , whereby we may obtaine and receiue a plentifull measure of Gods spirit . Repent ( saith Peter ) and ye shall receiue the holy Ghost . Againe , we must carefully retaine and preserue the grace of the spirit in vs ; by meditation in the word of God ; by earnest and frequent praier ; by auoiding all such acts , in word , or deede , that may make a breath in conscience : for whatsoeuer offends conscience , quenches the spirit . Lastly , by sauouring the things of the spirit , Rom. 8. 5. that is , by thinking on things spirituall , by affecting of them , and delighting in them . 15 Brethren , I speake as men doe : though it be but a mans couenant , when it is confirmed , no man doth abrogate it , or adde any thing thereto . 16 Now to Abraham and his seede were the promises made . He saith not , and to the seedes , as of many ; but , and to thy seede , as of one , which is Christ. 17 And this I say , that the law which was 430 yeares after , cannot disanull the couenant that was before confirmed of God in respect of Christ , that it should make the promise of none effect . 17 For if the inheritance be of the law , it is no more by promise , but God gaue it vnto Abraham by promise . In these words , Paul meetes with a second Exception , or obiection , made against that which he here principally stands vpon : namely , that the blessing of Abraham is conuaied to the Gentiles , and that by Christ. The obiection may be framed thus : The promise made to Abraham , cannot now pertaine to the Gentiles , because the law was added to it , and by the law it is abrogated : and therefore the Gentiles are to be iustified , and faued , by the obseruation of the law . To this obiection , Paul makes a double answer . One is , that the promise cannot be abrogated : the second , that if it might be abrogated , yet the law cannot doe it . The first he confirmes on this manner : The Testament of God confirmed , cannot be abrogated : The promises made to Abraham and his seede , which is Christ , are his Testament confirmed : Therefore they cannot be abrogated . The proposition is expressed in the 17. verse , and is confirmed by comparison , thus . The testament of man after it is confirmed , may not be abrogated : much lesse the testament of God. v. 15. The minor is propounded in the 16. and 17. verses . Now I come to speake of the words as they lie . Brethreu ] Paul had before called them fooles ; and that iustly , because they fell from the doctrine which he taught them , to an other Gospel . And yet here he calls them brethren . And hence let vs learne , that in diuision of iudgement and opinion , there must be no diuision but vnitie of affection . It is , and hath bin alwaies the plague of the Church , that diuision of heart and affection , there takes place , where any diuision is in iudgement , though men erre of infirmitie . This cuill causeth more to be condemned for heretikes , then indeede ought to be : it maketh schismes where none should be : it maketh dissentions to be incurable ; which otherwise might be cut off . And therefore if dissentions in iudgement arise , we must remember to suppresse , enuie , hatred , pride , selfe loue , and let Christian loue beare sway . Againe , here we see it is lawfull , to speake in Sermons as men doe , so it be done after the example of Paul , with these cautions . First , it must be done sparingly , and soberly , without ostentation . Secondly , it must be done vpon a iust cause , as when the sayings of men serue to conuince the hearers , and that in their consciences . Thirdly , a difference must be made betweene the word of man , and the word of God ; least in adding one to the other , the word of God loose his grace , and excellencie . Lastly , Gods word onely must be the foundation of the doctrine which is taught , and the word of man is to be added , in respect of our infirmitie to giue light , or to conuince . That which Paul speakes after the manner of men , is a principle of law , or a conclusion of the light of nature , namely , that a Couenant or testament confirmed , may not be abrogated . Paul saith , it is the propertie of them that are of reprobate mindes to be truce-breakers . Rom. 1. 30. Hence sundrie questions may be resolued . The first is , whether Legacies giuen to the maintenance of the Masse , may be applied to the maintenance of the true worship of God ? Ans. The testator in the giuing of such Legacies , hath a double intention : one is general , and that is to preserue the worship of God : the other is special , and that is to preserue the idolatrie of the Masse . In this he erreth , and therefore his will may be changed . For testaments vnlawfully made , may be abrogated . In the generall he erred not : and therefore the goods may lawfully be applied to the maintenance of the true worship of God. But it may be saide , that the next heires may recall them when the Masse is abolished . I answer , no. Because they may still be applied to the publike good of the Church . The affection of the dead was good in this case , though there iudgement was naught : and therefore regard is to be had of their affection and intent . The second question is , whether we are to keepe couenant with heretikes , and enemies ? Ans. Yea : for the principle , A couenant confirmed , may not be abrogated , is the conclusion of nature , which binds all men without exception , at all times , if the couenant be lawfull . The third question is , what if damages and losses follow vpon the couenant made and confirmed , must it then be obserued ? Ans. Of couenants some are single , that is , bare promises , not confirmed by oath ; and some againe are with oath . Againe , some couenants are meere ciuill , beeing made of man to man ; and some are more then ciuill , beeing made of man to God , as contracts of marriage . Now if couenants be single couenants , and meerely ciuill , then may they be changed by the makers , or by their successours , if hurts and losses arise . Yet if couenants be confirmed by oath , and if they be made to God , they may not be changed , so long as they are lawfull , though great losses insue . Read the example of Iosua , Ios. 9. 18. A good man sweareth , and changeth not , though he lose thereby . Psal. 15. 4. The fourth question is , whether a contract may not be dissolued , when one of the parties hath a disease contagious in deadly manner , and incurable ? Ans. If such a disease follow the contract , the marriage not consummate , we may presume that God doth dissolue the contract . And the couenant dissolued by God , we may without daunger hold to be abrogated . The last question is , whether the Church of Rome hath not dealt wickedly in altering the last testament of Christ , when it ministreth the Lords supper vnder one kind ? Ans. They sinne against the light of nature , which teacheth vs not to abrogate the testaments of men , much lesse the testament of God. It is alleadged , that we receiue whole Christ vnder one kind . Ans. True indeede . But we must consider the end of the sacraments is to signifie and represent , perfect nourishment , in , and by Christ : now perfect nourishment is not in bread alone , but in bread and wine : and by them both ioyned together , is signified , that Christ is the bread and the water of life : now to abolish the cuppe , is to abolish the principall vse of the sacrament , and to lessen our comfort . In the 16. verse Paul saith , the promises were made to Abraham , in the plurall number : because they were sometime made to Abraham , sometime to his seede , and sometime to both : and they were often repeated to Abraham , and therefore are called promises , though in substance they are but one . The seede of Abraham here mentioned , is the seede not of the flesh , but of the promise , Rom. 9. 7. and this seede is first Christ Iesus , and then all that beleeue in Christ. For all these are giuen to Abraham as children by the promise and Election of God. Moreouer , this seede is not many ( as Paul obserueth ) but one : that is , one in number . It is obiected , that the word [ seede ] is a name collectiue , and signifies the whole posteritie of Abraham . Ans. It doth sometime , but not alwaies : for Eue saith of Seth , God hath giuen me an other seede , Gen. 4. 25. that is , an other sonne . Lastly , it is said , that this one particular seede of Abraham is Christ Iesus . Here by the name Christ , first and principally the Mediatour is meant , and then secondly all Iewes and Gentiles beleeuing , that are set and grasted into Christ by their faith . For Paul saith , Rom. 9. 8. that the children of God , or , the children of the promise , are the seede of Abraham : againe , Gal. 3. 29. They which are of Christ , are the seede of Abraham . And the name , Christ , signifies not onely the head or Mediatour , God and man , but also the Church gathered partly of Iewes , and partly of Gentiles . The bodie ( saith Paul ) is one , but the members are many : euen so is Christ , 1. Cor. 11. 12. that is , the Church of Christ. Againe , I beare in my bodie the remainders of the sufferings of Christ , Col. 1. 24. and the Church is called the complement of Christ. Eph. 1. 23. It may be obiected , that by this means the seede of Abraham , is many , and not one : because Christ and all beleeuers are the seede . Ans. They are all one in respect of one and the same blessing of God , which is first giuen to Christ , and by Christ to all that beleeue in him . All are one in Christ , Gal. 3. 28. and he gathers things in heauen and earth into one head . Eph. 1. 10. It is here to be obserued , that the promises made to Abraham , are first made to Christ , and then in Christ to all that beleeue in him , be they Iewes , or Gentiles . This Conclusion is of great vse . First , by it we learne the difference of the promises of the Law and the Gospel . The promises of the law , are directed and made to the person of euery man particularly : the promises of the Gospel are first directed , and made to Christ , and then by consequent , to them that are by faith ingrafted into Christ. Secondly , by this we learne to acknowledge the communion that is betweene Christ and vs. Christ as Mediatour , is first of all elected , and we in him : Christ is first iustified , that is , acquit of our sinnes , and we iustified in him : he is heire of the world , and we heires in him : he died vpon the crosse , not as a priuate person , but as a publike person representing all the Elect , and all the Elect died in him , and with him . In the same manner they rise with him to life , and sit at the right hand of God with him in glorie . Thirdly , here we see the ground of the Certentie of perseuerance , of all them that are the true children of God. For the office of Christ to which he is set a part , is to receiue the promise of God for vs , and to applie it vnto vs. And this worke is done by Christ without impediment , and without repentance on his part . The seale and foundation of our saluation is this , that God accepts and knowes vs for his , 2. Tim. 2. 19. and that which concernes vs is , that we must worship God in spirit and truth , and depart from iniquitie . Lastly , here is comfort against the consideration of our vnworthines . Thou saiest thou art vnworthie of the mercie of God , and therefore hast no hope . And I say againe : dost thou truly exercise thy selfe in the spirituall exercises of faith , inuocation , repentance ? be not discouraged : thou must not receiue the promise immediately of God , but Christ must doe it for thee . Though thou be vnworthie , yet there is dignitie , and worthines sufficient in him . If thou say , that thou must at the least receiue the promise at the hand of Christ. I adde further , that he will not quench the flaxe that doth but smoake , neither will he breake the bruised reede . He accepts the weake apprehension , if it be in truth . And our saluation stands in this , not that we know and apprehend him , but that he knowes & apprehends vs first of all . v. 17. This I say ] In the former verses Paul hath laid downe two grounds : one is , that testaments of men confirmed , may not be abrogated : the other , that the promises were made to Abraham and his seede , which is Christ. Now , what of all this may some man say ? Paul therefore addes these words , This I say , that is , the scope and intent of all my speech is , to shew , that the couenant or testament confirmed by God , cannot be abrogated : and secondly if it might so be ; yet that the law could not abrogate the testament , because it was giuen 430 yeares after the confirmation of the saide testament . And because it might be doubtfull what Paul meanes , when he saith , the couenant confirmed cannot be abrogated , he explanes himselfe in the ende of the verse by saying , the promise cannot be made of no effect . It is here to be obserued , that Paul saith , the promise made to Abraham is a couenant , or , testament . It is a Couenant or compact , because God for his part promiseth remission of sinnes and life euerlasting , and requireth faith on our part . In respect of this mutuall obligation , it hath in it the forme of a couenant . It is also a Will , or Testament in two respects . First , because the promise is confirmed by the death of the mediatour , Heb. 9. 15. Secondly , the things promised , as remission of sinnes , and life euerlasting , are giuen after the manner of legacies , that is , freely , without our desert , or procurement . In this we see the great goodnes of God , who vouchsafeth to name them in his testament , that haue made couenant with the deuill , and are children of wrath by nature , as we all are . Again , in that the promise is a testament , remission of sinnes , and life euerlasting , is a Legacie : and for the obtainment of thē , we must bring nothing vnto God , but hunger and thirst after them , and make suit vnto God for them , by asking , seeking , knocking . Thus are all Legacies obtained , & there is no more required on our part , but to receiue and accept them . And though we be neuer so vnworthie in our selues , yet shall it suffice for the hauing of the blessing of God , if our names be found in the Testament of God. Againe , Paul saith , that the promise made to Abraham is a couenant confirmed of God. It may be demanded , by what meanes it was confirmed ? Ans. By oath . Heb. 6. 17. Againe , it may be demanded , to whome it was confirmed ? Ans. To Abraham , as beeing the father of all the faithfull , and then to his seede , that is , first to the Mediatour Christ , and consequently , to euery beleeuer , whether Iew , or Gentile . For Abraham in the first making , and in the confirmation thereof , must be considered as a publike person , representing all the faithfull . Here againe we see Gods goodnes . We are bound simply to beleeue his bare word ; yet in regard of our weaknes , he is content to ratifie his promise by oath , that there might be no occasion of vnbeleefe . Againe , here we are admonished to rest by faith on the promise of God , as Abraham did , when there is no hope . Some may say , I could doe so , if God would speake to me , as he did to Abraham . I answer againe , when God spake to Abraham , in him he spake to all his seede : and therefore to thee whosoeuer thou art , that beleeuest in Christ. And hence we are to gather sure hope of life euerlasting . For in the person of Abraham , God hath spoken to vs : he hath made promise of blessing to vs : he hath made couenant with vs : and he hath sworne vnto vs. What can we more require of him ? what better ground of true comfort ? Hebr. 6. 17. 18. Lastly , in that God thus confirmes vnto vs the promise of life euerlasting , it must incourage vs to all diligence in the vse of all good meanes , whereby we may attaine to the condition of Abraham : and it must arme vs to all patience in bearing the miseries & calamites that fall out , in the strait way to eternal life Further , Paul saith , that the promise is a couenant confirmed , & that in respect of Christ : because he is the scope & foundation of all the promises of God : partly by merit , and partly by efficacie . By merit ; because he hath procured by his death and passion , remission of sinnes and life euerlasting . By his efficacie ; because he seales vp vnto vs in our consciences , remission of sinnes , and withall restores in vs the image of God. The vse . If Christ be the ground of the promise , then is he the ground and fountaine of all the blessings of God. And for this cause , the right way to obtaine any blessing of God , is first to receiue the promise , and in the promise Christ : and Christ beeing ours ; in him , and from him , we shall receiue all things necessarie . The second answer of Paul to the former obiection , is , that if the promise made to Abraham might be disanulled , yet the law could not doe it . And he giues a double reason . The first is drawne , from the circumstance of time . Because the promise or couenant was made with Abraham , and continued by God 430 yeares before the law was giuen : therefore saith Paul , the law was not giuen to disanull the promise . Against this reason it may be obiected , that Abrahams seed , was but 400 yeares in a strange land . Gen. 15. 13. Ans. Moses speakes of the time that was from the beginning of Abrahams seede , or from the birth of Isaac to the giuing of the law : and Paul here speakes of the time that was betweene the giuing of the promise to Abraham , and the giuing of the law : and that was 10 yeares before the birth of Isaac . Againe , it may be obiected , that the Israelites were in Egypt 430 yeares . Fxod . 12. 40. The dwelling of the children of Israel , while they dwelled in Egypt , was 430 yeares . Therefore it seemes there was more time betweene the promise , and the law . Ans. The meaning of Moses in this place , is thus much : that the dwelling of the children of Israel , while they dwelt as pilgrims , was for the space of 430 yeares : and that in ●art of this time they dwelt in Egypt as strangers . The words may thus be translated , The dwelling or Peregrination of the children of Israel , in which they dwelt in Egrpt , was 430 yeares . And this peregrination beginnes in the calling of Abraham , and endes at the giuing of the law . In Pauls example , we see what it is to search the Scriptures , not onely to consider the scope of whole bookes , and the parts thereof ; but to ponder and waigh , euery sentence , and euery part of euery sentence , and euery circumstance of time , place , person . This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets . The second reason vsed by Paul , is in the 18. v. it may be framed thus . If the law abolish the promise , then the inheritance must come by the law : but that cannot be . He prooues it thus : If the inheritance of life eternall be by the law , it is no more by the promise : but it is by the promise : because God gaue it vnto Abraham freely by promise : therefore it comes not by the law . The opposition betweene the law and the promise , shewes that Paul in this Epistle speakes not onely of the ceremoniall , but also of the morall . For the greatest opposition is betweene the morall law , and the free promise of God. Let vs againe marke here the difference betweene the law and the Gospel . The law promiseth life but to the worker , for his works , or vpon condition of obedience . The Gospel called by Paul , the promise , offers and giues life freely without the condition of any worke , and requires nothing but the receiuing of that which is offered . It may be obiected , that the Gospel promiseth life vpon the condition of our faith . Ans. The Gospel hath in it no morall condition of any thing to be done of vs. Indeede faith is mentioned after the forme and manner of a condition ; but in truth it is the free gift of God , as well as life eternall : and it is to be considered not as a worke done of vs , but as an instrument to receiue things promised . This difference of the law and the Gospel must be kept as a treasure : for it is the ground of many worthie conclusions in true religion . And the ignorance of this point in the Church of Rome , hath bin the decay of religion , specially in the article of Iustification . Thirdly , we must here obserue , the opposition betweene the Law and the free promise of God , in iustification of a sinner . For if life come by the law , it comes not by the promise , saith Paul. And Rom. 4. 14. If they which are of the law are heires , the promise is of none effect . By this we see the Church of Rome ouerturnes and abrogates , the free promise of God. For they of that Church teach , that the first iustification is by meere mercie : and that the second , is by the workes of the law . But the law and the promise cannot be mixed together , more then fire and water : the law ioyned with the free promise , disanulls the said promise . Lastly , in that Paul saith , God gaue and freely bestowed the inheritance by the promise , it must be considered , that this Giuing is no priuate , but a publike donation . For Abraham must be considered as a publike person : and that which was giuen to him , was in him giuen to all that should beleeue as he did . Art thou then a true beleeuer ? doest thou truly turne vnto God ? here is thy comfort : the inheritance of eternall life is as surely thine , as it was Abrahams , when he beleeued . For thou art partaker of the same promise with him : and when God gaue him life , he gaue thee also life in him . Againe , persons backward , and carelesse , must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ , and truly turne to God. For so soone as they beginne to beleeue , and to turne vnto God , they are entred into the condition of Abraham , and if they continue , they shall sit downe with Abraham , Isaac , and Iacob , in the kingdome of heauen : and after this life , they shall rest in the bosome of Abraham . For that which was done to Abraham , shall be done to all that walke in his steppes . 19 Wherefore then serues the law ? it was added because of transgressions , vntill the seede was come to which the promise was made : and it was ordained by Angels in the hand of a Mediatour . 20 Now a Mediatour is not of one : but God is one . Paul hath prooued before , that the law doth not abolish the promise : his last reason was ; because then the inheritance should be by the law : which cannot be . Against this reason in the 19 and 20 verses , there is an obiection made , and answered . The obiection is this . If life and iustice come not by the law , the law then is in vaine . And this obiection is expressed by way of interrogation , Wherefore then serues the law ? The answer is , in the next words , It is added for transgressions , that is , for the reuealing of sinne , and the punishment thereof , and for the conuincing of men touching their sinnes . Rom. 3. 19 , 20. Moreouer , Paul sets downe the time or continuance of this vse of the law , when he saith , till the seede came to which the promise was made : that is , till Christ come and accomplish the worke of mans redemption . Here two questions may be demanded . The first is , whether the law serue to reueale sinne after the cōming of Christ ? For Paul saith , it is added for transgressions , till Christ. Ans. The law serues to reueale sinne , euen to the end of the world : yet in respect of the legall or Mosaicall manner of reuealing sinne , it is added , but till Christ. For the law before Christ did conuince men of sinne , not onely by precepts and threatnings , but also by Rites and Ceremonies . For Iewish washings , and sacrifices , were reall confessions of sinne . And they were an handwriting against vs , as Paul saith . And this manner of reuealing sinne , ended in the death of Christ. Col. 2. 14. Againe , the Ministerie of condemnation which was in force till Christ , at his comming is turned into the Ministerie of the spirit , and of grace . 2. Cor. 3. 11. For vnder the law there was plētifull reuelation of sinne , with darke and small reuelation of grace : but at the comming of Christ , men saw heauen opened , and there was a plentifull reuelation of sinne , with a more plētifull reuelation of grace , and mercie . And in this respect also the law is said to be till Christ. The second question is , whether the seede of Abraham were before Christ or no ? Ans. All that followed the steppes of Abrahams faith before Christ , were his seede . Yet were they not , that seede , that is , the principall seede , who is Christ , who is the seede blessed in himselfe , and giuing blessednes to all other . And the beleeuers that were before Christ or after him , are the ●eede of Abraham , in respect they are set into Christ , who is principally the seede mentioned in this text . When Paul saith , ordained by Angels in the hand of a Mediatour , he makes a declaration of that which he had saide before by an Euident signe , on this manner . That the law serues to discouer transgressions , it appeares by this , that the Iewes could not abide to receiue the law immediatly from God , but it was deliuered by Angels , and receiued by the hand of a Mediatour : and this argues mans guiltines , and his disagreement with God ; because a Mediatour is of two , at the least , and of two beeing at difference betweene themselues . The law is said to be ordained or disposed by Angels : because they were attendants on God in the Mount , when the law was deliuered . Secondly , they were witnesses and approouers of the deliuerie . Thirdly , it may be , the voice of God whereby the law was published in the hearing of all the Israelites , was vttered and pronounced by the ministerie of Angels : for the holy Ghost saith , the word spoken by Angels was stedfast , Hebr. 2. 2. that is , the law . It may be said , all this prooues not , that Angels ordained the law . Ans. Often in Scripture , the worke or action of the principall Agent , is ascribed to the instrument , or minister . The Saints are saide to iudge the world , 1. Cor. 6. whereas indeede they are no more but witnesses and approouers of this iudgement . In the same manner Timothie is said to saue himselfe and others , 1. Tim. 4. 16. The last trumpet is sounded by Angels , Matth. 24. 31. and it is called the voice of an Archangel , and the trumpe of God. 1. Thess. 4. Moreouer Paul saith , the law was deliuered by the hand of a Mediatour , that is , of Christ , ( as some thinke : ) but that cannot be : for the hand of a Mediatour , signifies the ministerie and seruice of a Mediatour , and this seruice is inferiour to the seruice of Angels : because the law was deliuered by Angels , and receiued of them by a Mediatour . Therefore the Mediatour here mentioned , is Moses , who stood betweene the people and God , in the deliuerie of the law . Deut. 5. 5. It may be obiected , that there is but one Mediatour Christ , 1. Tim. 2. 8. Ans. Mediatour of reconciliation is onely one , and that is Christ : and Moses is a Mediatour onely in the relating and reporting the law from God to the Israelites . Paul addes , that a Mediatour is not of one , that is , that euery Mediatour is of two at the least , and of two at variance , and disagreement . And he saith further , that God is one : that is , alwaies the same and like himselfe without change . And the reason of the speach is this . Paul hath taught that the law was giuen by a Mediatour , and that this declared a difference betweene God and man. Now it might be said , where is the fault in this difference , and who is the cause of it ? Paul saith , not God , but man : because God is alwaies one and the same . The vse . In that the law is for transgressions , we are taught to examine and search our hearts , and liues by the law of God. Zephan . 2. 1. Fanne you , O nation , not worthie to be loued . Lam. 3. 40. Let vs search our hearts , and turne againe to the Lord. That we may the better examine our selues , foure rules must be obserued . The first , when any one sinne is forbidden in any commandement of the law , vnder it all sinnes of the same kind are forbidden , all causes of them , and all occasions . The second , a commandement negatiue includes the affirmatiue , and binds vs not onely to abstaine from euill , but also to doe the contrarie good . The third is , that euery commandement must be vnderstood with a curse annexed to it , though the curse be not expressed . The fourth is , that we must especially examine our selues by the first and last commandements . For the first forbids the first motions of our hearts against God , and the last forbiddes the first motions of our hearts against our neighbour ; though there be no consent to doe the euill which we thinke . Paul saith of himselfe , that the commandement , Thou shalt not lust , was it that especially humbled him . Rom. 7. According to these and other rules , ( which now I omit ) we must with speciall care examine our selues . The want of this dutie , causeth men to rot away in their sinnes , without remorse or true repentance : and it is the cause that so many men profit so little in hearing the word preached ; because they know not what sinne meanes , neither can they search aright their consciences and liues . Moreouer , after we haue begunne to practise this dutie ; we must often ( as occasion shall be giuen ) renue it to the end . Consider Dauids example . Psal. 119. 59. Where Paul saith , that the law is added till Christ , we see that the Legall ministerie of death is abolished now ; and that we are vnder the Ministerie of the spirit and life . And for this cause we in these last daies , that are Ministers of the word , must preach the doctrine of saluation plainly , to the very consciences of men . 2. Cor. 4. 1. Againe , the people of these daies ought to abound in knowledge , and their obedience should be answerable to the measure of their knowledge . And , if after much preaching in these daies of light , the Gospel be hid , ( as it is to very many , who remaine still in ignorance , and disobedience ) it is a fearefull signe vnto them of their condemnation . 2. Cor. 4. 4. In that the law of God was ordained or deliuered by Angels , we are put in minde to reuerence it , and to esteeme it as a treasure . Secondly , we are to feare to breake the least commandement of the law : because the angels that were ordainers of the law , doe no doubt , obserue the keepers and the breakers of it , and are readie prest to be witnesses and reuengers against them that offend . Steuen vpbraids the Iewes , that the law was giuen by the dispensation of Angels , and yet they brake it . Act. 7. 53. Thirdly , if thou offend and breake the law , repent with speede : for that is the desire and ioy of Angels . They that deliuered the law , reioice to see the keeping of it . Lastly , if thou sinne and repent not , looke for shame and confusion before God and his angels . Because Moses was a mediatour to the Iewes , Papists gather that therefore , Angels , and Saints , may be mediatours . Ans. It sollowes not . Moses was ordained a mediatour , so are not they . Moses was present with the Iewes , and had fellowship with them whose mediatour he was , Saints are absent in heauen , and Angels though they be about vs , haue no fellowship with vs. Moses was mediatour but once , and that onely in one thing : Saints are made continuall mediatours . Lastly , Moses was mediatour in relating & reporting the law from God , to the people : Saints and Angels are made mediatours to relate and report our praiers , and the secrets of our hearts to God. Whereas Paul saith , that a Mediatour is not of one , but a third , betweene two at the least : it may be demaunded , how Christ can be mediatour betweene man and God , considering he is God ? Ans. Though Father , Sonne , and holy Spirit , be one and the same in respect of Godhead , yet are they distinct in respect of person , or in respect of the manner of subsisting : so as the Father is the father , not the Sonne , or holy Ghost ; the Sonne , the sonne , and not the Father , or the H. Ghost ; the holy Ghost , the holy Ghost , and not the father , or the sonne . The sonne then , and the father , beeing persons really distinct , the sonne may be , and is Mediatour , first of all , in respect of order to the father , and in him , to the sonne , and the holy Ghost . For the three persons beeing of one nature and will , when the father is appeased , in him also the sonne , and the holy Ghost are appeased . Thus Iohn saith , If any man sinne , we haue an aduocate with the father . It may be said , that Christ cannot be Mediatour to himselfe . Ans. In Christ consider his nature , and his Office. By nature , he is the sonne of God : by office , he is Mediatour , and thus he is God-man , or Man-god : and as Mediatour by voluntarie dispensation , he is inferiour to himselfe as he is the essentiall sonne of God. And in the same manner , Christ as God-man is Mediatour to himselfe as he is the sonne of God. For as he is the sonne of God , he is the partie offended ; as he is Mediatour God-man , he is the partie that makes reconciliation . Lastly , the propertie of God must be obserued , that he is vnchangeable . Iam. 1. 17. Mal. 3. 16. It may be obiected , that God is saide in Scripture to repent . Ans. God is said to repent , not because he changeth either nature or will : but because he changeth his actions of mercie and loue , into effects of anger after the manner of men . Againe , it may be obiected , that God changed the law and abolished ceremonies . Ans. This God did by an vnchangeable decree , before all worlds : and so the change is in the law , and not in God. For God can decree to change this or that , without change . The vse . Gods vnchangeablenes is the foundation of our comfort . Saint Paul saith , If we loue God ; we are knowne of him . 1. Cor. 8. 3. Now the first we may certenly finde in our selues , namely , the loue of God , and Christ : and for the second , God is vnchangeable . For they which are once knowne of God , are euer knowne of him ; and that euen then when they feele nothing but Gods anger . Againe , we are put in minde to be vnchangeable in good things , as in faith , hope , loue , good counsells , honest promises , and such like , specially in the maintenance of true religion . For we ought to be like vnto God. It is the poesie of our grations Queene , Semper eadem . Alwaies one and the same ; no doubt in good things , specially in the religion established among vs. The same must be the minde of all good subiects and all good people . 1. Cor. 15. 58. 21 Is the law then against the promise of God ? God forbid : for if there had beene a law giuen , which could haue giuen life , surely righteousnesse should haue beene by the law . 22 But the Scripture hath included all vnder sinne , that the promise by the faith of Iesus Christ , should be giuen to them that beleeue . In these words , Paul propounds and answers an other obiection , in number the fourth . The occasion of the obiection , is taken out of the former words , in which Paul saith , the law is for transgressions . It may be framed on this manner . If the law serue to conuince and condemne vs of sinne , it serues not to giue life but to kill , and so it is contrarie to the promise which giuethlife . The answer is made negatiuely , God forbid . And a double reason is rendered of the deniall . The first is this : If the law could giue life , it should also giue iustice , or iustifie : and so it should be contrarie to the promise ( because then there should be two contrarie waies of iustification , one by faith alone , the other by faith with workes . ) Therefore in that it kills and condemnes , it is not contrarie to the promise . The second reason is in the 22. verse . Things subordinate , whereof one serues for the other , are not contrarie : the law and the promise are subordinate ; for the law prepares the way for the accomplishing of the promise , in that it shuts all vnder sinne , that the promise may be giuen to them that beleeue in Christ. The vse . In that Paul reiects the blasphemous obiection with , God forbid : we are taught to auoid things said or done to the dishonour of God , with loathing and detestation . When it was related to Ahab and Iezabel , that Naboth had blasphemed God , they beeing idolaters , solemnise a fast pretending danger by the sinne . 1. King. 21. 12. Caiphas supposing that Christ had blasphemed , rent his garments . Math. 26. When Iob did but suspect his children of blaspheming God , he called them and sanctified them . Iob 1. 5. It is the fault of our daies , that many blaspheme by cursing , swearing , &c. without feare , and many doe it ( as many dissolute souldiers ) in a brauerie : and hearers thereof for the most part are nothing mooued thereat ; so ordinarie is the offence . This shewes the wickednes of our times . In the first reason , Paul deliuers a notable conclusion , namely , that the thing which is the meanes to procure life vnto vs , is also the meanes of our iustice or iustification before God. And good reason . For iustice causeth life : and that which giueth life , first of all giueth iustice . Hence it followes that workes cannot meritoriously deserue eternall life . For if life be by the workes of the law , then iustice also : but that cannot be : for we must first of all be iustified , before we can doe a good worke . Let the Papists consider this . Againe , they which teach , that faith is alone in iustification , and that both faith and workes concurre as causes of saluation , are deceiued . For by the former conclusion of Paul , if workes be causes of saluation , then must they also haue a stroake in our iustification , which they haue not . And therefore they are the way of our saluation , but not any cause at all . Lastly , here we see that many among vs doe not hold Christ , or beleeue in him aright , for their iustification : because they hold him without change of heart and life . For by Pauls conclusion , whome Christ quickneth , them he iustifieth : and whome he doth not quicken , them he doth not iustifie . Examine thy selfe then : if Christ haue sanctified and renewed thy heart , thou art iustified : if thy heart be yet vnsanctified , and thy life vnreformed , deceiue not thy selfe with fond imaginations : thou art not yet iustified . The 22. verse followeth , containing the second reason . And first let vs consider the meaning of the words . The Scripture ] the words are in the Originall thus , That scripture , namely , the Scripture before named , the written law in the bookes of the old Testament . And further , by the law , we must vnderstand , God in the law , Rom. 11. 32. God hath concluded all vnder vnbeleefe . Concluded ] The law is compared to a Iudge , or sergeant : sinne to a prison . And the law is said to conclude , or inclose men vnder sinne : because it doth to the full accuse and conuince vs of sin , so as our mouthes are stopped , and we haue no way to escape . All ] All men that came of Adam by generation , with all that comes from them , their thoughts , desires , wordes , and deedes . The promise ] The thing promised , which is Remission of sinne , and life euerlasting . By the faith of Christ ] That is , the faith whereof Christ is both the author , and matter . This is added , to signifie vnto vs , who are true beleeuers , namely , they which are beleeuers by the faith of Christ. Against this text of Paul , blind reason mooueth many questions , as namely why God created man , and then suffered him to fall ? why God did not restraine the fall of Adam to his person , but suffers it to inlarge it selfe to all mankind , so as all be shut vp vnder sinne ? why the promise is not giuen to all , but onely to beleeuers ? But there are two speciall grounds , vpon which we are to stay our minds . The first is , that God hath an absolute soueraigntie and lordship ouer all his creatures . We may not therefore dispute the case with God. Rom. 9. 20. He may doe with his owne what he will. Math. 20. 15. The second is , that the waies and iudgements of God are a gulfe , into which the more we search , the more we plunge our selues : because they are vnsearchable . Rom. 11. 33. Marke the phrase of Paul [ the Scripture concludes all vnder smne ] if it conclude or shut vp , then it determines what is sinne , what not . And if this be so : then it may also determine what is true , and what is false : and so be truly tearmed a Iudge of controuersies in religion . If it shut vp sinners vnder their sinne , then also it shuts them that erre vnder their errour , for errours be sinnes and fruits of the flesh . It is said blasphemously , that if the Scripture be a Iudge , it is but a dumme Iudge : and I say againe : that offenders may plead for themselues on this sort , that the law is but a dumme Iudge , when it condemnes them , and shuts them vnder sinne : but they shall finde it hath a loud voice in their consciences , when they read it seriously , and examine themselues by it : euen so the Scripture speakes sufficiently for the determination of truth and falshood , in matters of saluation , when it is searched , with care and humilitie . When Paul saith , We are all shut vp vnder sinne ; he puts vs in minde of our most miserable condition , that we are captiues of sinne and Satan , inclosed in our sinnes as in a prison , like imprisoned malefactours that waite daily for the comming of the Iudge , and stand in continuall feare of execution . And seeing our condition is such , we must labour to see and feele by experience this our spirituall bondage , that we may say with Paul , We are sold vnder sinne , and that we know there is no goodnes dwelling in our flesh . Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe , if we seriously bethinke our selues that we are captiues of sinne and worthie of death , it will make vs with contentation of minde to beare the miseries of this life , sicknes , pouertie , reproch , banishment , &c. considering they come farre short of that we haue deserued ; who are no better then slaues of sinne and Satan . Whereas Paul saith , that all men with all that proceeds from them , is shut vnder sinne , he teacheth that all actions of men vnregenerate are sinnes . The wisdome of the flesh , that is , the wisest cogitations , counsells , inclinations of the flesh , are enmitie vnto God. Rom. 8. 5. To the vncleane all things are vncleane . Tit. 1. 15. An euill tree cannot bring forth good fruit . Mat. 7. It may be obiected , that naturall men may doe the workes of the morall law , as to giue almes , and such like . Rom. 2. 14. Ans. Sinnes be of two sorts . One is , when any thing is done slat against the commandement of God. The second is , when the act or worke is done which the law prescribes , yet not in the same manner which the law prescribes , in faith , in obedience , to the glorie of God. In this second regard , morall works performed by naturall men , are sinnes indeede . Hence it followes , that Libertie of will in the doing of that which is truly good , is lost by the fall of Adam : and that man cannot by the strength of naturall will helped by grace , applie himselfe to the calling of God. Whereas Paul saith , that the promise is giuen to beleeuers , it is manifest that the promise is not vniuersall in respect of all mākind , but only indefinite , and vniuersall in respect of beleeuers . Wherfore their doctrine is not sound , that teach the Redemption wrought by Christ , to be as generall as the sinne of Adam . Indeede , if we regard the value and sufficiencie of the death of Christ , it is so : but if we respect the Communication and donation of this benefit , it is not . For though all be shut vnder sinne , yet the promise is onely giuen to them that beleeue . It is obiected , that God was in Christ reconciling the world to himselfe . 2. Cor. 5. 19. Ans. The text in hand shewes that by the world , we are to vnderstād all beleeuers , through the whole world . And whereas Paul saith , God shut vp all vnder vnbeleefe , that he might haue mercie vpon all , Rom. 11. 32. his meaning is here set downe , that he shut both Iewes and Gentiles vnder vnbeleefe , that he might haue mercie vpon all that beleeue , both of Iewes and Gentiles . Marke further , the ende of the law is conuiction : and the ende of our conuiction is , that the promise of mercie may be giuen to them that beleeue . Here is notable comfort , with incouragement to all good duties . Doth the law as it were in the name of God arrest thee ? doth it accuse and conuince thee of manifold sinnes ? doth it arraigne thee at the barre of Gods iudgement , and fill thy soule with terrour ? dost thou by the testimonies of the law and thine owne conscience , see and feele thy selfe to be a most miserable and wretched sinner ? well . It may be thou thinkest that all this is a preparation to thy damnatiō : but it is not . For it is cōtrariwise a preparation to thy saluation . For the law with a loud voice in thy heart , proclaimes thee a sinner , and threatens thee with perdition : but the end of all this is , that Iesus Christ may become a Sauiour vnto thee , so be it thou wilt come vnto him , and beleeue in him . For he saues no sheepe , but the lost sheepe , and he calls not iust men , but sinners to repentance . Let vs therefore with all our hearts come vnto Christ and beleeue in him , and that by the faith of Christ , that is , with a faith ioyned with hope , loue , and new obedience . Then shall the promise of pardon and life euerlasting , be giuen to vs. Vpon this ground , persons in despaire and grieuous offenders , may see a plaine way to helpe and succour themselues . For the worke of the law concluding vs vnder sinne , by the mercie of God , tends to our saluation , if we will vse the good meanes . Lastly , Paul saith , the promise is made not to euery one that beleeueth according to any faith of his owne , but to them that are true beleeuers by the faith of Christ. Therefore euery man shall not be saued in his owne faith and religion , but onely they that are of the faith of Christ. 23 For before faith came , we were kept vnder the law , and shut vp vnto the faith which should afterward be reuealed . 24 Wherefore the law was our schoole-master to Christ , that we might be made righteous by faith . 23 But after that faith is come , we are no more vnder the schoole-master . Paul in the 19. v. had said , that the law was for transgressions , till the seede come , to which the promise was made . And here he makes a more large declaration of his owne meaning . The summe of all that he faith may be reduced to a comparison of things vnlike , on this manner . Before the comming of faith , we were vnder the dominion of Moses law : but after faith was come , we were free . The first part of the comparison is amplified by a double fimilitude : the law was a Guard vnto vs , v. 23. and the law was our schoolemaster , v. 24. the second part of the comparison is in the 25. v. Faith ] That is , the Gospel , or , the doctrine of remission of sinnes and life euerlasting by Christ exhibited in the flesh . We ] We Iewes : I Paul a Iew , and the rest of that nation . Law ] That is , the whole Oeconomie , policie , and Regiment of Moses , by lawes partly morall , partly Ceremoniall , and partly Iudiciall . Kept ] Compassed or guarded . Because the lawe before Christ was to the Iewes as a guard of armed men , to inclose and keepe them , that they should not depart from God , and from their allegiance to him , vnto the sinnes , idolatries , and superstitions of the Gentiles . Vnto the faith ] That is , till the faith come . Afterward reuealed ] From the creation , to the law , the Church of God was in one familie ; and the rest of the world beside was no people of God. From the law , till Christ , the Church of God was inclosed in the nation of the Iewes , and all the world beside no Church or people of God. And this distinction of a people , and no people , stoode some time after the comming of Christ. Math. 10. 5. Goe not into the waie of the Gentiles , and into the cities of the Samaritans enter ye not . After the ascension of Christ , this distinction ended : because the mysterie of mans redemption was then more plainly reuealed ; and it began then to be reuealed to the whole world . Coloss. 1. 26 , 27. and Rom. 16. 25. Thus we see that the law serued for transgressions : because it was to the Iewes as a Guard to keepe them in the compasse of their dutie , that they fell not away to sundrie transgressions . The vse . This shewes the greatnes of our corruption , and that the very frame of our heart is euill continually , that the Lord must be faine to set his lawes about vs as a Guard of armed men , to keepe vs , that we sinne not . Againe , here we see the vse of Gods lawes , which serue to preuent , restraine , and cut off sinne , into which otherwise men would fall , vnlesse they were compassed and guarded by laws . Some obiect for freedome of will , on this manner : If the lawes of God cannot be kept , they are in vaine : but they are not in vaine : therefore they may be kept . Ans. The maior , or first part of the reason , is not true . For there are other vses of the law of God , then the keeping of them : for they serue to restraine , and preuent open offences : and to keepe men in order , at the least outwardly . An other vse of the law of God , was to conclude and shut vp the Iewes into the vnitie of one faith and religion . For this cause the Iewes had but one temple , one Mercie-seat , one high Priest , &c. Hence it followes , that in a godly and Christian Common-wealth where true religion is established , there may be no tolleration of any other religion . For that which is the end of Gods laws , must also be the end of all good lawes in all Common-wealths and kingdomes , namely , to shut vp the people into the vnitie of one faith . The Church of the Iewes , is called a fountaine sealed , a garden inclosed , Cant. 4. 12. a vineyard hedged in . Isa. 5. 5. Psal. 80. 13. And here we see what is the hedge or wall of this garden , or vineyard : namely , the regiment or policie of Moses by a threefold kind of law . This admonisheth vs to respect and with care to obserue good lawes : because they are as it were hedges and fenses of all good societies : and the breaking of them is the pulling downe of our fense . Where Paul saith , till the faith be reuealed . Note , that the faith , or the Gospel , was not reuealed to the world , till the last age , after the comming of Christ. It may be said , it was alwaies reuealed to all men , but not so cleerely as in these last daies . Ans. It was not reuealed to all , either darkly or cleerely , before the comming of Christ. Act. 14. 16. God suffered the Gentiles to walke in their owne waies . Eph. 2. 12. they were without God , and without Christ. Rom. 15. 20. Paul preached where Christ was not so much as named . Hence it followes , that the Vocation of men to life euerlasting , is not Vniuersall : because Christ was neuer Vniuersally reuealed . Neither is mans Redemption vniuersall in respect of the whole world . For Redemption by Christ was not reuealed to all nations before the comming of Christ : and a benefit to be apprehended by faith , if it be vnknowne , is no benefit . Lastly , it is erronious that some teach , namely , that grace supernaturall is vniuersall : that is , that the power to beleeue in Christ , and the power to turne to God , if men will , is generally giuen to all . But this cannot be : because it is not giuen to all men , so much as to heare of Christ , and to know him . Seeing faith is now come , it may be demanded , what is the Guard whereby we are kept now ? Ans. The precepts of the morall law . The sayings of the wise are as nayles or stakes fastned to range men in the compasse of their owne duties . Eccles. 12. 11. Againe , the peace of God , or the assurance of our reconciliation with God , is a Guard , to keepe our hearts and senses in Christ. Phil. 4. 7. If this will not doe the deede , God hath in store , his corrections , and iudgements , to be as an hedge to hemme vs in . Hos. 2. 6. This beeing so , our dutie is to guard and inclose our selues , specially our hearts , Prov. 4. 23. and all the senses and powers of our soules , Psal. 141. 3. by the wholesome precepts , and counsells of God. Considering we lie open to so many enemies , we should continually be armed and fensed from the head to the foote , Eph. 6. 13. otherwise we shall vpon euery occasion be ouerturned . To come to the 24. v. the Iewes might happily say , seeing we are thus kept and shut vp by the law , what meanes haue we of comfort and of saluation ? The answer is made , the law is further our schoolemaster . Here by schoolemaster , vnderstand one , that teacheth little children or Petits , the first rudiments or elements , A. B. C. And the law is a schoolemaster to Christ , for two causes . One , because it points out and shadowes forth vnto vs Christ , by bodily rudiments of ceremonies and sacrifices . The second is , because the law , specially the morall law , vrgeth and compelleth men to goe to Christ. For it shewes vs our sinnes , and that without remedie : it shewes vs the damnation that is due vnto vs : and by this meanes , it makes vs dispaire of saluation in respect of our selues : and thus it inforceth vs to seeke for helpe out of our selues in Christ. The law is then our schoolemaster not by plaine teaching , but by stripes and correction . In this verse , Paul sets downe the manner and way of our saluation , which is on this manner ; first , the law prepares vs by humbling vs : then comes the Gospel , and it stirres vp faith . And faith wrought in the heart , apprehends Christ for iustification , sanctification , and glorification . Paul sets this forth by a fit similitude . They that would be the seruants and children of God , must come into the schoole of God , and be taught of him . In this schoole are two formes , and two masters . In the first forme , the teacher and master is the law . And he teacheth men to know their sinnes , and their deserued damnation , and he causeth vs to despaire of our saluation in respect of our selues . And when men haue bin well schooled by the law , and are brought to acknowledge their sinnes , and that they are slaues of sinne and Satan ; then must they be taken vp to an higher forme , and be taught by an other schoolemaster , which is Faith , or the Gospel . The lesson of the Gospel is , that men after they are humbled , must flie to the throne of grace , beleeue in Christ , and with all their hearts turne vnto God : that they may be iustified and glorified . When we haue by the teaching of this second master , learned this good lesson , we are become children and seruants of God. By this then it is manifest , that there are two sorts of badde schollers in the schoole of Christ , among vs. One sort are they , which come to the Lords table , and yet learne nothing , either from the law , or from the Gospel : but content themselues with the teaching of nature . The second sort are they , which learne something , but in preposterous manner . For they haue learned that mercie and saluation comes by Christ : and with this they content themselues : not suffering themselues first of all to be schooled by the law till they despaire in respect of themselues : nor to be schooled of the Gospel , till they beleeue in Christ and repent of their sinnes . In a word , he is a good scholler in the schoole of Christ , that first learnes by the law to humble himselfe , and to goe out of himselfe : and beeing humbled subiects his heart to the voice and precept of the Gospel , which biddes vs beleeue in Christ , turne to God , and testifie our faith by new obedience . In the second part of the comparison 25. v. Paul sets downe one point , that at the comming of the faith the Iewes were freeed from the dominion of the law of Moses , and consequently that the said law was abrogated . The lawgiuer , that is , the expounder of Moses law was to last but till the comming of Shilo , Gen. 49. 10. The law of commandements standing in ordinances , was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood , brought the change of the law . Hebr. 7. 12. For the better cleering of this point , three questions are to be demanded . The first is , when was the policie , regiment , or law of Moses abrogated ? Ans. At the comming of the faith , or when the Gospel first beganne to be published to the world : which was at the Ascension of Christ. And he in his death cancelled the ceremoniall law , and tooke it out of the way . Col. 2. 14. When the old Testament ended , and the new began , then was the abrogation of the law : now the ending of the old Testament , and the beginning of the new , was in the Resurrection of Christ. For then was the beginning of the new world , as it were . The second question is , How farre forth the law is abrogated ? Ans. The law is threefold : Morall , Ceremoniall , Iudiciall . Morall is the law of God , concerning manners , or duties to God and man. Now the morall law is abrogated , in respect of the Church , and them that beleeue , three waies . First , in respect of iustification : and this Paul prooues at large in this epistle . Secondly , in respect of the malediction , or curse . There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly , in respect of rigour . For in them that are in Christ , God accepts the indeauour to obay , for obedience it selfe . Neuerthelesse , the law , as it is the Rule of good life , is vnchangeable , and admits no abrogation . And Christ in this regard did by his death establish it . Rom. 3. 31. The Ceremoniall law , is that which prescribed rites and gestures in the worship of God , in the time of the old testament . Ceremonies are either of figure and signification , or of order . The first are abrogated at the comming of Christ , who was the accomplishment of them all . Col. 2. 17. The second beeing ceremonies of particular order to the times of the old and new Testament , concerne not vs. For example : In the commandement of the Sabbath , some things are morall , some ceremoniall , some iudiciall . That in one day of seuen there should be an holy rest , it is morall . Rest vpon the seuenth day from the creation is Ceremoniall , in respect of order . Strictnes of rest from all labour , is ceremoniall in respect of the signification of rest from sinne , and rest in heauen . Therefore the particular day of rest , and the manner of rest , is abrogated : and Christ by his owne example , and by the example of the Apostles ( examples not beeing contradicted in Scripture ) appointed the eight day , or the day of Christs resurrection , to be the Sabbath of the new Testament . Iudiciall lawes are such as concerne inheritances , lands , bargaines , controuersies , causes criminall ; and they pertaine to the regiment of the Commonwealth . If the Commonwealth of the Iewes were now standing , they should be gouerned by these lawes . For to them were they giuen . The case is not like with vs. Some are of minde , that all Iudiciall lawes are abrogated : and some are of contrarie mind , that all Commonwealths are to be gouerned by them . But they are both deceiued : and the meane betweene both , is the truth . Know then that of Iudiciall lawes of Moses , some are abrogated , some are not , Such lawes as are meerely Iudiciall , that is , iudiciall and not morall , and doe particularly concerne the nation of the Iewes , the land of Canaan , the times before Christ , the things of the old Testament , are abrogated . Of this kind is the law that commands the brother to raise vp seede to his brother . Deut. 25. 5. The law of Tenths is partly ceremoniall , and partly iudiciall , and specially concernes the land of Canaan . For as countries are richer or poorer then Canaan , so must their allowance to the Ministerie be more or lesse . The seuenths , the eights , the ninths , the eleuenths , the twelfths , and not the tenths . And the allowance of Tenths , stands not in force in this & other Commonwealths by the Iudiciall law of God , but by positiue laws of countries . For if it did , then Ministers should not meddle with their Tenths , either for the gathering , or for the disposing of them , but they should be brought into storehouses by certaine ouerseers , and they should dispose of them according to the neede of euery Minister . 2. Chron. 31. Malac. 3. The law that the theefe must either restore fourefold , or be a bondman , concernes Canaan , and those countries . In Europe , ( specially in the Northerne and Westerne parts , ) a straighter law is required . For the people are much giuen to idlenes , and consequently to robbing : and they are of fierce disposition , and therefore with theft ioyne violence , and disturbance of the common peace . And for this cause ( excepting in some cases ) theft is punished with death . And this must not seeme hard . For euen the Iewes , when the theft was aggrauated with other circumstances , might punish it with death . 2. Sam. 12. 6. And it is in the power of the Magistrate , when sinnes are increased , to increase the punishment . Now Iudiciall lawes that are in foundation and substance morall , are not abrogated , but are perpetuall . For the better discerning of them , I giue two notes . The first is this : If a Iudiciall law serue directly and immediatly , to guard and fense any one of the ten Commandements , in the maine scope and ende thereof , it is morall in equitie , and perpetuall : because the end and vse of it is perpetuall . I will giue sundrie examples . It is the law of God that he of the Israelites that shall intise them to goe and worship other gods , shall be put to death . Deut. 13. 6. This law serues to maintaine and vphold the first commandement , the ende whereof is to inioyne vs to take the true God for our God : and this ende is most necessarie both for Gods glorie , and for the saluation of men : and therefore whatsoeuer thing or person ouerturneth or abolisheth this ende , it must be cut off from the societie of men . Here note by the way , that they which haue bin borne , baptised , and brought vp among vs , and yet afterward become Masse-priests , and seeke malitiously and obstinately , without ceasing to seduce our people , deserue in this respect , to be put to death . Example 2. Thou shalt not suffer a witch to liue , Exod. 22. 18. This law againe , is a fense to the first commandement . For Witches renounce God , and humane societie : and therefore are worthely cut off : though they doe no hurt : euen because they make a league with the deuill . Example 3. He that blasphemeth the name of God , shall be put to death , Leuit. 24. 16. Vnderstand this law of manifest and notorious blasphemies , that pearce through God , as the words import : and then it is a maine fense to the third commandement . For Gods name may in no wise be abused , and troad vnder foote : and therefore blasphemers pearcing God are to be cut off . This is the very law of Nature , as appeares by Nabuchadnezzar , who gaue in commandement to his people , that whosoeuer blasphemed the name of the true God , should be put to death . Dan. 3. 29. Here note , that manifest and conuicted Atheists , if they be put to death , haue but their deserts . Example 4. He that curseth father or mother shall die the death , Leuit. 4. 9. This law is a necessarie fense to the fifth commandement , and vpholds the honour that is due to parents . Examples 5. He that smites a man that he die , shal die the death . Exod. 21. 12. To this law there is no exception made , but one , and that is , when a man is killed at vnawares . And it is for his equitie perpetuall . For it is a maine and direct fense to the sixth commandement . Consider an other reason . Num. 35. 33. The whole land ( saith the Lord ) shall be defiled with blood , till his blood be shed that killeth a man. Example 6. The adulterer & the adulteresse shal both be put to death . Leuit. 20. This Iudiciall serues to vphold and maintaine chastitie , which is the ende of the seuenth commandement . Marke withall , the reasons Leuit. 20. 22 , 23. Least the land spne you out : and , for these things , that is , for suffering this and other sinnes vnpunished , the Gentiles were cast out . It may be said , that Christ did not condemne the woman to death , which was taken in adulterie . Ans. He came to be a Mediatour , and not a Iudge , or Magistrate . It is alleadged , that Dauid was not put to death for adulterie . Ans. He was the highest in the kingdome : there was none to iudge him . Againe , it may be saide , that if adulterie be death , then innumerable persons must die . Ans. We must doe that which we finde to be the will of God ; and the euents of things must be left to God. The second note , whereby we may discerne a iudiciall law to be morall for his equitie , is this ; If it follow necessarily and immediatly from the light , principles , and conclusions of nature . For example . Deut. 22. 5. The man shall not put on the things that appertaine to the woman , nor the woman the things that appertaine to the man. This law is more then Iudiciall : for it is a Rule of common honestie : practised in those countries , by the light of nature , where the written law was neuer knowne . And things good and honest which nature teacheth , are morall and must be done . This is Pauls rule . Doth not nature teach this ? 1. Cor. 11. 14. This I speake , not to censure and condemne the lawes of this or any other commonwealth : but onely to shew how farre Iudiciall lawes haue moralitie in them , and stand in force . The third question is , what is our guide now in the time of the new Testament , seeing the Regiment and law of Moses is abrogated ? Ans. The outward guide is the Doctrine of the morall law , and of the Gospel . It is therefore called the rodde and the staffe of God , Psal. 23. and the rodde of his mouth , Isa. 11. 4. The inward guide , is the spirit of God , writing the lawes of God in our hearts , and by them guiding vs , and beeing a law vnto vs. Rom. 8. 3. 14. Thirdly , God by manifold afflictions nurtures and schooles vs partly to preuent sinnes to come , and partly to humble vs for that which is past . 1. Cor. 11. 32. Ier. 31. 18. The vse . Seeing the law is abrogated ( as I haue said ) we must be a free and voluntarie people , seruing God not of constraint but willingly , as if there were no law to compell vs. All nations shall flow as waters to the mountaine of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assemblie . Psal. 110. 3. In the daies of Iohn Baptist , the kingdome of heauen suffered violence . Ieremie saith , they shall teach euery man his neighbour and his brother , Ierem. 31. 31. because men shall learne freely without compulsion , or calling vpon . Here is the fault of our times . Many say in heart to Christ , Depart from vs , we will none of thy waies ; and many againe are zealous for the things of this life , but for duties pertaining to Gods worship , and the saluation of their soules , they are neither hot nor could . This negligence and slacknes is full of danger : and therefore with speede to be amended . For cursed is he that doth the worke of God negligently : and the Lord will spue out such persons . 26 For ye are all the sonnes of God by faith in Christ Iesus . 27 For all ye that are baptised into Christ , haue put on Christ. 28 There is neither Iew nor Grecian : there is neither bond nor free : there is neither male nor female : for ye are all one in Christ Iesus . Paul had said before , v. 25. that the beleeuing Iewes after the publishing of the Gospel , were no more vnder the law as vnder a schoolemaster : In this 26. v. he renders a reason hereof : and it may be framed on this manner : If we Iewes were still vnder the law as vnder a schoolemaster , then we should be still after the manner of seruants : but we are not after the manner of seruants : because we are children : for euen ye Galatians , and that all of you , are children of God , not by Circumcision , or by the keeping of the law , but by faith in Christ. Againe , that they are children of God , he prooues it thus : Ye are baptised into Christ , and in baptisme ye haue put on Christ , in that ye are ioyned with him , and haue fellowship with him , who is the naturall sonne of God : therefore ye are sonnes of God. It may be saide , All children of God ? all baptised ? all put on Christ ? how can this be ? seeing some are Iewes , some Gentiles ; some bond , some free ; some men , some women . The answer is made v. 27. there are differences of men indeede , but in Christ , all are as one . In these words , I consider two things . The first is , the benefit or gift bestowed on the Galatians , which is sonne-ship , Adoption , or the condition of Gods children . The second is , the description of this benefit by foure arguments . The first is , by the circumstance of the persons , ye all are children of God. The second is , the inward meanes , namely , faith in Christ Iesus . The third is , the outward meanes , or the pledge of adoption , ye are all baptised into Christ. The last is , the foundation of adoption , and that is , to put on Christ , or , to be one with him . For the better conceiuing of the benefit , three questions may be mooued . The first is , whose sonnes the Galatians were ? Ans. The sonnes of God. It may be saide , how the sonnes of God ? I answer againe , God is called a father , in two respects : first , he is a father in respect of Christ , the essentiall word : and then God signifies the first person . Againe , God is called a father in respect of men Elect to saluation ; then the name God is put indefinitly : and it comprehends not onely the first person , but also the sonne , and holy Ghost . For all three doe equally regenerate them that are adopted . And Paul saith of the Godhead indefinitly : there is one God and father of all . Eph. 4. 6. And when we pray , saying , Our father , &c. we inuocate not onely the first person , but also the Sonne , and holy Ghost . And the sonne of God , is expressely called the Father of eternitie , in respect of vs , Isa. 9. 6. and he is said to haue his seede . Isa. 53. 11. The second question is , in what respect are the Galatians the children of God ? Ans. A childe of God is two waies : by nature ; by grace . The childe of God by nature , is Christ as he is the eternall sonne of God. A child by grace , is three waies . By creation : thus Adam before his fall , and the good angels are the children of God. Secondly , by the personall vnion : thus Christ as he is man is the child of God. Thirdly , by the grace of adoption : thus are all true beleeuers , and in this text , the Galatians are saide to be the children of God. In this grace of adoption , there be two acts of God : one is Acceptation , whereby God accepts men for his children . The other is Regeneration , whereby men are borne of God , when the Image of God is restored in them , in righteousnes , and true holines . The third question is , what is the excellencie of this benefit ? Ans. Great euery way . Ioh. 1. 12. he which is the child of God is heire and fellowheire with Christ , Rom. 8. 17. and that of the kingdome of heauen ; and of all things in heauen and earth . 1. Cor. 3. 22. he hath title in this life , and shall haue possession in the life to come . Againe , he that is Gods child hath the angels of God to tend on him , and to minister vnto him for his good and saluation . Heb. 1. 14. The first argument whereby the adoption of Gods children is set forth , is concerning the persons to whome it belongs , in these wordes , All ye are the children of God. So Paul saith , all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whome he writes , 1. Pet. 1. 1. Elect ; and Iohn 1. epist. 3. the children of God. And herein they follow the iudgement of charitie , leauing all secret iudgements to God. Here I obserue one thing , that euery grieuous fall doth not abolish the fauour of God , and extinguish the grace of regeneration . For the Galatians erred in the foundation of religion , and had fallen away to an other Gospel : and yet Paul saith , that they were ( for all this ) the children of God , and not some , but all of them . This truth may be seene by experience . The child of God before his fall , hath a purpose not to sinne : in the time of temptation when he is in falling , he hath a strife : after he is fallen , he lieth not in his fall , as wicked men doe , but he recouereth himselfe by new repentance . And this shews , that the child of God by his fall doth not returne againe to the estate and condition of wicked men . When S. Iohn saith , he that is borne of God sinnes not , his meaning is this ; he that is borne of God , if he fall into any offence of frailtie , yet doth he not make a practise of sinne , as the wicked , and vngodly doe . It may be saide , the Galatians , and all the Galatians , are the children of God : but what is that to vs ? Ans. They among vs that professe true saith in Christ , with care to keepe good conscience , are likewise to hold themselues to be children of God. He beleeues not the Gospel , that doth not beleeue his owne adoption . For in the Gospel there is a promise of all the blessings of God , to them that beleeue : and there is also a commandement to applie the said promise to our selues ; and consequently , to applie the gift of adoption to our selues . When we are bidden to say , Our father , we are bidden to beleeue our selues to be children of God , and so to come vnto him . Therefore with Paul I say , that all we that truly beleeue in Christ , and haue care to lead a good life , all I say , are indeede the children of God. The vse . Comforts arising by this benefit , are many . First , if thou be Gods child , surely he will prouide all things necessarie for thy soule and bodie . Math. 6. 26. Our care must be to doe the office and dutie that belongs vnto vs : when this is done , our care is ended . As for the good successe of our labours , we must cast our care on God ; who will prouide that no good thing be wanting vnto vs. Psal. 34. 10. They that drowne themselues in worldly cares , liue like fatherlesse children . Secondly , in that we are children , we haue libertie to come into the presence of God , and to pray vnto him . Eph. 3. 12. Thirdly , nothing shall hurt them that are the children of God. The plague shall not come neere their tabernacle : they shall walke vpon the lyon and the aspe , and tread them vnder foote . Psal. 91. 13. All things shall turne to their good . Rom. 8. 28. And the rather ; because the Angels of God pitch their tents about them . Lastly , God will beare with the infirmities and frailties of them , that are his children , if there be in them a care to please him , with a Purpose of not sinning . Malach. 3. 7. If a child be sicke , the father or mother doe not cast it out of dores : much lesse will God. The duties . First , if ye be Gods children , then walke worthie your profession and calling . Be not vassalls of sinne and Satan : carrie your selues as kings sonnes : bearing sway ouer the lusts of your owne hearts , the temptations of the deuill , and the leud customes and fashions of this world . When Dauid kept his fathers sheepe , he behaued himselfe like a shepheard : but when he was called from the sheepefold , and chosen to be king , he carried himselfe accordingly . So must we doe , that of children of the deuill , are made the children of God. And if we liue according to the lusts of our flesh , as the men of this world doe , whatsoeuer we professe , we are in truth the children of the deuill . Ioh. 8. 44. 1. Ioh. 3. Secondly , we must vse euery day to bring our selues into the presence of God , and we must doe all things as in his sight , and presence , presenting our selues vnto him , as instruments of his glorie in doing of his will. This is the honour that the child of God owes vnto him Mal. 1. 6. Thirdly , our care must be ( according to the measure of grace ) to resemble Christ in all good vertues , and holy conuersation . For he is our eldest brother the first borne of many brethren : and therefore we should be like vnto him . 1. Ioh. 3. 2 , 3. Fourthly , we must haue a desire and loue to the word of God , that we may grow by it , in knowledge , grace , and good life . For this is the milke and foode whereby God feedes his childrē , 1. Pet. 2. 2. Such persōs thē amōg vs , that haue no loue or liking of the word , but spend their daies in ignorāce & securitie , shew themselues to be no children of God. The child in the armes of the mother or nurce , that neuer desires the brest , is certenly a dead child . Lastly , we must put this in our accounts , that we must haue many afflictions , if we be Gods children : for he corrects all his children . And when we are vnder the rodde of correction , we must refigne our selues to the will and good pleasure of God. This is childlike obedience : and this must be done in silence , and with all quietnes : then God is best pleased . The internall meanes of Adoption , is Faith in Christ. And for the better conceiuing of it , three questions are to be propounded . The first , what a kind of faith is this ? Ans. A particular or speciall faith : and it hath three acts , or effects . The first is , to beleeue Christ to be Jesus , that is , a Sauiour : the second is , to beleeue that Christ is my or thy Sauiour : the third is , to put the confidence of heart in him . When Thomas felt the wounds of Christ , he said , My Lord , and my God : and thereupon Christ said , Because thou hast seene thou beleeuest . Ioh. 20. 29. Here marke , that to beleeue Christ to be my Christ , is faith . Against this speciall faith , the Papists obiect three arguments . The first is this : Euery speciall faith must haue a speciall word of God for his ground : but there is no speciall word that thy sinnes , or my sinnes , are forgiuen by Christ : therefore there is no speciall faith . Ans. We haue that which in force and value is equiualent to a speciall word : namely , a generall promise , with a commandement to applie the said promise to our selues . Secondly , I answer , that the word and promise of God generally propounded in Scripture , is made particular in the publike Ministerie in which when the word is preached to any people , God reueales two things vnto them : one , that his will is to saue them by Christ : the other , that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God , is as much as if an Angel should particularly speake vnto vs from heauen . The second Argument . Speciall faith ( say they ) is absurd ; because by it a sinner must beleeue the pardon of his sinnes , before he hath it : in as much as faith is the meanes to obtaine pardon . Ans. The giuing and the receiuing of pardon and faith , are both at one moment of time : for when God giues the pardon of sinne : at the same instant he causeth men to receiue the same pardon by faith . For order of nature faith goes before the receiuing of the pardon ( because faith is giuen to them that are to be ingrafted into Christ , and pardon to them that are in Christ ) for time it doth not : and therfore this second argument is absurd . The third Argument . The full certentie and perswasion of Gods mercie in Christ , followes good conscience and good workes : and therefore faith followes after Iustification . Ans. There be two degrees of faith . A weake faith , and a strong faith . A weake faith is that , against which doubting much preuailes , in which there is a sorrow for vnbeleefe , a will and defire to beleeue in Christ , with care to vse good meanes , and to increase in faith . Strong faith is that , which preuailes against doubting , and it is a full perswasion , or resolution of the loue and mercie of God in Christ. This second degree of faith follows iustification , vpon the obseruation and experience of the prouidence , and goodnes of God : but the first degree of speciall faith before named , for order goes before iustification , and for time is together with it . The second question is , when faith beginnes first to breede in the heart ? Ans. When a man beginnes to be touched in his conscience for his sinnes , and vpon feeling of his owne spirituall pouertie , earnestly hungers and thirsts after Christ and his righteousnes aboue all things in the world . Christ saith , I will giue to him that thirsteth of the well of the water of life freely , Reuel . 21. 6. This promise declares that in thirsting there is a measure of faith . To eate and drinke Christ the bread and water of life , is to beleeue in him : and to hunger and thirst hauing as it were a spirituall appetite to Christ , is the next steppe to this eating and drinking . Therefore this must be remembred , that professours of the Gospel , yea teachers of the same , that want this sense of their vnworthines , and this thirsting , are farre wide , what gifts soeuer they haue . For they are not yet come to the first steppe of true faith . The third question is , how faith in Christ is reuealed in the heart ? Ans. It is not faith to conceiue in minde a bare perswasion , that Christ is my Sauiour : and thereupon to thinke to be saued . But faith in Christ is conceiued in the spirituall exercises of inuocation and repentance . When I see mine owne sinnes , and Gods anger against me for them by the law ; when I see mine owne guiltines , I draw my selfe into the presence of God making confession of mine offences , and praier for the pardon of them , and in this praier I striue against mine vnbeleefe , I will , desire , and endeauour to assent to the promise of God touching forgiuenes : and withall I purpose with my selfe to sinne no more . This is my daily practise : and thus is faith truly conceiued , and confirmed . Againe , faith is conceiued in the vse of holy meanes , namely , the Preaching of the word , and Sacraments . For in hearing , & receiuing the Lords Supper to meditate vpon the promise of mercie , and in meditation to applie the said promise to my selfe , is the right way to conceiue true faith . Therefore it must be remembred , that faith conceiued without the exercises of inuocation and repentance , or conceiued without the vse of the word and Sacraments ( as commonly it is ) is not true faith , but an Imagination or fiction of the braine , which will faile in the ende . The third point to be considered , is the signe , or the outward meanes of Adoption , and that is Baptisme . It may be demanded , how Baptisme can be a marke or signe of the child of God considering all sorts of men are partakers of it ? Ans. Baptisme alone is no marke of Gods child , but baptisme ioyned with faith : for so must the text be conceiued ; All ye Galatians that beleeue , are baptised into Christ. For Paul had said immediatly before , Ye are the sounes of God by faith . Againe , the Scripture speaking of baptisme , comprehends both the outward and the inward baptisme , which is the inward baptisme of the spirit . Math. 3. 11. and 1. Pet. 3. 21. And thus is baptisme alwaies an infallible marke of the child of God. It may further be demanded , what are the markes of the inward baptisme ? Ans. The new birth , whereby a man is washed and cleansed by the spirit of God , hath three speciall markes . The first is , the spirit of grace and supplications , Zach. 12. 10. that is , the spirit of regeneration , causing men to turne to God , and withall to make instant praier and supplication for mercie and forgiuenes of sins past . The second , is to heare & obay the voice of god in all things . Ioh. 8. 47. & 10. 27. The third is , not to sin , that is , not to liue in in the practise of any sinne after this new birth is begunne . 1. Ioh. 3. He that is borne of God , doth not commit sinne . He may faile in this or that speach , and doe amisse in this or that action ; but after his calling and conuersion , the tenour and course of his life , shall be according to the commandements of God. And this is a speciall marke to discerne the inward baptisme . Some alleadged , that hauing long agoe beene baptised with water , yet they feele not the inward baptisme : and therefore they feare that they are not the children of God. Ans. If there be in thee a sorrow for thy corruptions and sinnes past : if thou hast a purpose to sinne no more : if thou auoidest the occasions of sinne , and fearest to offend : if hauing sinned , thou liest not in thy sinne , but recouerest thy selfe by new repentance : thou art verily borne of God , and baptised with the baptisme of the holy Ghost . Others alleadge , that although they haue bin baptised , yet they feare they haue no faith : and therefore they thinke they are not the children of God. Ans. If there be in thee a sorrow for thine vnbeleefe , a will and desire to beleeue , and a care to increase in faith by the vse of good meanes , there is a measure of true faith in thee , and by it thou maist assure thy selfe that thou art the child of God. Others againe alleadge , that they haue long made praier vnto God , and that according to his will , and yet their praiers haue not bin heard : and therefore they often doubt they are not Gods children . Ans. If thou canst pray , though thy praier be not heard according to thy desire , content thy selfe . For the praier of the heart is the marke of the spirit of adoption . Rom. 8. 16. 26. And by it thou maist know that thou art the child of God. Thus then we see what is the infallible marke of the child of God ; namely , baptisme ioyned with true faith in Christ , or the outward baptisme ioyned with the inward baptisme of the spirit . The vse . Many auouch the present Church of Rome to be the true Church of God : and that because they say , in it there is true baptisme , which is a marke of the church of God. But they are deceiued : for baptisme in the church of Rome is seuered from true faith , or from the Apostolike doctrine : and the outward baptisme is seuered from the inward baptisme . For they of that Church , ouerturne iustification by the meere mercie of God , which is the principall part of the inward baptisme . Againe , the ten Tribes retained circumcision after their Apostasie : yet for all that condemned to be no people of God. Ose. 1. 9. The light in the lanthorne pertaines not to the lanthorne , but to the passengers in the streete : euen so the Confession of faith in the Symboll of the Apostles , and baptisme , that are retained in the Papacie , pertaine not to the Papacie , but to another hidden Church , which by these and other meanes is gathered out of the middest of Romish Babylon . And therefore baptisme is rather a signe of this , then of the Romish Church . Againe , we must be warned to take heede that we deceiue not our selues , thinking it a sufficient matter that we haue bin baptised . For except Christ inwardly wash vs by his spirit , we haue no part in him . Ioh. 13. 8. Circumcision ( saith Paul ) auaileth not , vnles thou be a doer of the law . Ro. 2. 25. Baptisme indeed saueth , 1. Pet. 3. 21. but that is not the baptisme of water , but the stipulation of a good conscience , by the resurrection of Christ. The outward baptisme without the inward , is not the marke of Gods child , but the marke of the foole that makes a vow , and afterward breakes it . Eccles. 5. 3. Moreouer , baptisme is not onely a signe of our adoption , but also a seale thereof , and a meanes to conuaie it vnto vs : and for the better vnderstanding of this point , and for a further clearing of the 27. verse , I will speake of the whole nature of baptisme . That which is to be deliuered , I reduce to eight heads I. the name of baptisme , and the phrases . II. the matter . III. the forme . IV. the ende . V. the efficacie of baptisme . VI. the necessitie thereof . VII . the circumstances . VIII . the vse . Touching the name ; Baptisme is taken sixe waies . First , it signifies the superstitious washings of the Pharisies , who boūd themselues to the baptismes or washings of cuppes and potts . Mar. 7. 4. Second 〈…〉 , it signifies the washings appointed by God in the Ceremoniall law . Hebr. 9. 10. Thirdly , it signifies that washing by water which serues to seale the couenant of the new Testament . Math. 28. 19. Fourthly , it signifies by a metaphor , any grieuous crosse or calamitie . Thus the passion of Christ , is called his baptisme . Luk. 12. 50. Fiftly , it signifies the bestowing of extraordinarie gifts of the holy Ghost , and that by imposition of hands of the Apostles . Act. 1. 5. and 11. 16. Lastly , it signifies the whole Ecclesiasticall Ministerie . Thus Apollos is saide to teach the way of the Lord , knowing nothing but the baptisme ( that is , the doctrine ) of Iohn . Act. 18. 25. In the third sense is baptisme taken in this place , when Paul saith , Ye are all baptised into Christ. The phrases vsed in Scripture of baptisme are strange in reason : and therefore they are to be explaned . Here it is said , Ye that are baptised into Christ , put on Christ. The reason of this speach is threefold . The first is this : the washing of the bodie with water , is an outward signe to represent to our eies and minde , the inward washing , and our vnion or coniunction with Christ : therefore they that are baptised , are said to put on Christ. The second reason is , because the washing by water seales vnto vs our inward ingrafting into Christ : for as certenly as the bodie is washed with water ; so certenly are they that beleeue ingrafted into Christ. The third reason of the speach is , because baptisme is after a sort an instrument whereby our insition into Christ , and fellowship with him is effected . For in the right and lawfull vse of baptisme , God according to his owne promise ingrafts them into Christ that beleeue : and the inward washing is conferred with the outward washing . For these causes , they that are washed with water in baptisme , are said to put on Christ. In the same manner must other phrases be vnderstood ; as when it is said , that baptisme saueth , 1. Pet. 3. 21. that men must be baptised for the remission of sinnes , Act. 22. 6. that we are buried by baptisme into the death of Christ. Rom. 6. 3. The second point , concernes the Matter of baptisme . Here I consider three things , the signe , the thing signified , the Analogie of both . The signe , is partly the element of water , Act. 8. 36. and partly the Rite by diuine institution appertaining to the element which is the sacramentall vse of it in washing of the bodie : and these two , water , and externall washing of the bodie , are the full and complete signe of baptis 〈…〉 e. Here a question may be made , Whether washing of the bodie in baptisme , must be by dipping , or by sprinkling ? Ans. In hot countries , and in the baptisme of men of yeares , dipping was vsed , and that by the Apostl 〈…〉 and to this Paul alludes , Rom. 6. 3. and dipping doth more fully represent our spirituall washing , then sprinkling . Neuerthelesse in cold coūtries , and in the baptisme of infants new borne , sprinkling is to be vsed , and not dipping , in respect of their health and life . For the Rule is , Necessitie and charitie , dispense with the Ceremoniall law . Vpon this ground , Dauid did eate the shewbread : circumcision was not alwaies the eight day , as appeares by the Israe lites in the wildernes : and for the same cause in these countries dipping may be omitted , though otherwise a sacramentall rite . And it must be remembred , that baptising signifies not onely that washing which is by diuing of the bodie , but also that which is by sprinkling . The thing signified , or the substance of baptisme , is Christ himselfe our Mediatour , as he gaue himselfe to wash & cleanse vs. Thus Paul saith , that he cleanse●th his Church by the washing of water . Eph. 5. 6. The Analogie , or proportion of both , is on this manner . Water resembles Christ crucified , with all his merits , S. Iohn saith , The blood of Christ cleanseth vs from all our sinnes , 1. Ioh. 1. 7. that is , the merit and efficacie of Christ crucified , freeth vs from our sinnes , and from the guilt and punishment thereof . Externall washing of the bodie , resembles inward washing by the spirit , which stands in iustification and sanctification . 1. Cor. 6. 11. Tit. 3. 5. The dipping of the bodie , signifies mortification , or fellowship with Christ in his death : the staying vnder the water , signifies the buriall of sinne : and the comming out of the water , the resurrection from sinne , to newnes of life . Rom. 6. 3 , 4. The third point concernes the Forme of baptisme . Math. 28. 19. Goe teach all nations , baptizing them into the Name of the Father , &c. I explaine the words thus : Marke , first it is faide , Teach them , that is , make them my disciples , by calling them to beleeue , and to repent . Here we are to consider the Order which god obserues in making with man the couenant in baptisme . First of all , he calls men by his word , and commands thē to beleeue and repent : when they beginne to beleeue and repent , then in the second place God makes his promise of mercie and forgiuenes : and thirdly , he seales his promise by baptisme . This diuine Order Christ signifieth when he saith , make them disciples : and 〈…〉 as alwaies obserued of God. Before he made any couenant with Abraham , and before he sealed it by Circumcision , he saith to him , Walke before me , and be vpright , Gen. 17. 1. and of his seede , he saith , they must-first doe righteousnes and iudgement , and then he will bring vpon them all that he hath spoken , Gen. 18. 19. to the Israelites he saith , that they must turne and obay , and then he will make all his promises and couenants good . Deut. 30. 1. 6. and Isa. 1. 16 , 17 , 19. To the Iewes Peter saith , Repent first , and then they shall be baptized for the remission of sinnes . Act. 2. 38. 42. And Philip saide to the Eunuch , If thou beleeuest with all thy heart , thou maist be baptized . Act. 8. 37. The vse . By this order we see , that the commandement to beleeue and to repent , is more large and generall , then the promise of mercie in Christ. For the commandement is giuen to all hearers to turne and beleeue , and the promise is made onely to such hearers , as doe indeede turne and beleeue : therefore it is a falshood to imagine , that the promise of saluation belongs generally to all mankind . Againe , by this order it appeares , that Repentance belongs to baptisme : and it is one of the first things that are required : and therefore it is follie to make Repentance a distinct meanes of saluation , and a distinct sacrament from baptisme . Thirdly , if it be demanded , why so many persons that haue bin baptized , liue for all this , as if they had not bin baptized in the common sinnes of the world , like prophane Esaus : and yet doe comfort themselues in their baptisme ? Ans. They doe not know and consider the Order which God vsed in couenanting with them in baptisme : but they deale preposterously , ouerslipping the commandement of repenting and beleeuing , and in the first place lay hold of Gods promise made to them in baptisme . This is the cause of so much prophanesse in the world . Againe , there be many persons that haue bin baptized , who neuertheles cannot abide to heare and read the word of God : and the reason is , because they obserue not the order of their baptisme , first of all to become disciples , and then to lay hold of the promises of God. They likewise are to be blamed , that bring vp their youth in ignorance . For they are baptized vpon condition that they shall become disciples of Christ , when they come to yeares of discretion . And they are by this meanes barred from all the mercies of God : for we must as good disciples obay the commandement that biddes vs turne and beleeue , before we can haue any benefit or profit by any of the promises of God. Lastly , we are here taught in the working of our saluation to keepe the Order of God which he hath set downe vnto vs in baptisme , which is first of all to turne vnto God , according to all his lawes , and secondly vpon our conuersion to lay hold of the promises of God , and the confirmation thereof by the sacraments . Thus shall we find comfort in the promises of God , and haue true fellowship with God , if we beginne where he beginnes in making of his couenant with vs , and end where he ends . And this we must doe not onely in the time of our first conuersion , but also afterward in the time of distresse , and affliction , and at such times as by frailtie we fall and offend God. In a word , if for practise we alwaies keepe our selues to this order , we shall find true comfort in life and death . It followes , Baptizing them into the name , or in the name of the Father , Sonne , and holy Ghost . These words signifie : first , to bap tize by the commandement and authoritie of the Father , Son , and holy Ghost : secondly , to baptize by and with the inuocation of the name of the true God. Whatsoeuer ye doe in ward or deede , doe it in the name of our Lord Iesus Christ , that is , by the in vocation of the name of Christ. Col. 3. 17. Thirdly , to baptize in the name , &c. signifies to wash with water in token that the partie baptized hath the name of God named vpon him , and that he is receiued into the houshold or familie of God , as a child of God , a member of Christ , and the temple of the holy Ghost . Thus Iacob faith in the adoption of Ephraim and Manasses , Let them be mine , and let my name be called vpon them . Gen. 48. 5. 16. And Paul saith , that the Corinthians might not be named and distinguished by Paul , Cephas , Apollos , because they were not baptized into their names , but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase . Here we see what is done in baptisme ; the Couenant of grace is solemnised betweene God and the partie baptised . And in this couenant some actions belong to God , and some to the parties baptised . Gods actions are two . The first is , the making of promise of reconciliation , that is , of remission of sinnes , and life euerlasting to them that are baptised , and beleeue . The second is , the obsignation or sealing of this promise : and that is twofold , outward , or inward ▪ The outward seale , is the washing by water : and this washing serues not to seale by nature , but by the institution of God , in these words , baptize them , &c. and therefore Paul saith , cleansing the Church by the washing of water in the word . Eph. 5. 26. The inward sealing is by the earnest of Gods spirit . Eph. 1. 13. The action of the partie baptized , is a certaine stipulation , or obligation , whereby he binds himselfe to giue homage to the Father , Son , and holy Ghost . This Homage stands in faith , whereby all the promises of God are beleeued , and in Obedience to all his cōmandements . The signe of this obligation is , that the partie baptized willingly yeelds himselfe to be washed with water . It is not saide in the name of God , but in the name of the Father , Sonne , and holy Ghost , to teach vs the right way to know and to acknowledge the true God. This Knowledge stands in sixe points , all here expressed . The first is , that there is one God , and no more . For though there be three that are named , yet there is but one name , that is , one in authoritie , will , and worship of all three . And elswhere , men are said to be baptized into the name of the Lord. Act. 10. 48. The second is , that this one true God , is the Father , Sonne , and holy Ghost . A mysterie vnsearchable . The third , that these three are really distinct , so as the Father is first in order , the Sonne the second , and the holy Ghost , not the first or second , but the third . The fourth is , that they are all one in operation , Ioh. 5. 19. and specially in the act of reconciliation , or couenant making . For the father sends the sonne to be our Redeemer : the sonne workes in his owne person , the worke of redemption : and the holy Ghost applies the same by his efficacie . The fift is , that they are all one in worship : for the Father , Sonne , and holy Ghost , are ioyntly to be worshipped together , and God in them . The last is , that we are to know God , not as he is in himselfe , but as he hath reuealed himselfe vnto vs in the couenant of Grace : and therefore we must acknowledge the father to be our father , the Son to be our Redeemer , the holy Ghost to be our comforter ; and seeke to grow in the knowledge and experience of this . It may be demanded , whether baptisme may not be administred in the name of Christ alone , or in the name of God , without mention of the persons in the Godhead : Ans. No. For the true forme of baptisme is here prescribed . If it be said , that Peter biddes them of Ierusalem , repent and be baptized into the name of Christ. Act. 2. 38. I answer , that Peters intent in that place is , to set downe not the forme of baptisme , but the ende and scope thereof , which is , that we may attaine to true fellowship with Christ. The fourth point is , concerning the endes of baptisme , which are foure . The first is , that baptisme serues to be a pledge vnto vs in respect of our weaknes , of all the graces and mercies of God , and specially of our vnion with Christ , of remission of sinnes , and of mortification . Secondly , it serues to be a signe of Christian profession before the world : and therefore it is called the stipulation or interrogation of a good conscience . 1. Pet. 3. 21. Thirdly , it serues to be a meanes of our first entrance or admission into the visible Church . Lastly , it is a meanes of vnitie . Read Eph. 4. 5. 1. Cor. 12. 13. The fifth point concernes the Efficacie of baptisme . Of which there be foure necessarie questions . The first is , whether the Efficacie of baptisme extend it selfe to all sinnes , and to the whole life of man ? For answer , I will set downe what we teach , and what the Papists . We teach , that the vse of baptisme inlargeth it selfe to the whole life of man , and that it takes away all sinnes past , present , and to come : one caution remembred , that the partie baptised , stand to the order of baptisme , which is , to turne vnto God , and to beleeue in Christ , and so to continue by a continuall renouation of faith and repentance , as occasion shall be offered . Reasons may be these . First , the scripture speakes of them that had long before bin baptised , and that in the time present , baptisme saueth , 1. Pet. 3. 21. and , ye are buried by baptisme , into the death of Christ. Rom. 6. 4. And in the future tense it is saide , he that beleeueth , and is baptised , shall be saued . And Paul saith , that the Church is cleansed with the washing of water , that it may be presented glorious and without spot vnto God. Eph. 5. 26. And all this shewes that baptisme hath the same efficacie after , which it had before the administration thereof . Secondly , the couenant of grace is euerlasting , Isa. 54. 10. Hos. 2. 19. and the couenant is the foundation or substance of baptisme : therefore baptisme is not to be tied to any time : but it must haue his force , so long as the couenant is of force . And this appeares by the example of the Galatians , who are now fallen away to an other gospel after their baptisme , and yet are instructed and directed by their baptisme . Lastly , it hath bin the doctrine of the ancient Church , that all sinnes are done away by baptisme euen sinnes to come . The doctrine of the Papists is , that baptisme takes away all sinnes that goe before the administration thereof : and that sinnes after baptisme are not taken away by baptisme , but by the Sacrament of pennance . But the doctrine is erronious , as may appeare by the arguments which they vse . Argum. first . Circumcision had no vse after the administration thereof , for the abolishing of sinne . Therefore neither hath baptisme . Ans. Circumcision had . And this appeares ; because the Prophets put the Iewes in minde of their circumcision when they fell away from God , bidding them to circumcise the foreskin of their hearts . Ier. 4. 4. Arg. 2. The Apostles vsed to call them that sinned after baptisme , to confession of sinne , and to repentance , or pennance . Act. 8. 21. 1. Ioh. 1. 9. Ans. This makes for vs : for in so doing they bring men to their baptisme , and to the order set downe there , which is , that the partie baptised , must first of all turne to God , and beleeue in Christ : and there is no new order set downe afterward , but onely a renewing of this first baptismall order , both in the Ministerie of the word , and in the supper of the Lord. And whereas they make a distinction of pennance the vertue , and pennance the sacrament , placing the vertue before and after baptisme , and the sacrament onely after : for this , they haue no word of God. Arg. 3. If a man be inlightned , that is , baptised ; and then fall againe , he cannot be renewed by repentance , which is in baptisme . Hebr. 6. 6. Ans. The text speakes not of them that fall after baptisme , but of them o that fall away by an vniuersall Apostasie , denying Christ. For it is said , v. 7. that they crucifie Christ againe , that is , crucifie Christ crucified , and so make a mocke of him , and tread vnder foote the blood of Christ. Hebr. 10. 29. Againe , the text speakes not particularly of repentance in baptisme , but of all repentance whatsoeuer ; yea of repentance after baptisme . For there is no place for repentance where Christ is renounced . Arg. 4. Pennance ( as Hierome saith ) is a second table after a shipwracke . Ans. Repentance indeede is a second table or bord , whereby a sinner fallen from his baptisme returnes againe to it , and so comes to the hauen of euerlasting happines . Thus then we see that baptisme is the true sacrament of repentance : for repentance pertaines to the inward baptisme . The vse . If baptisme serue for the whole life of man : then if thou be in any miserie or distresse , haue recourse to thy baptisme , and there shalt thou finde thy comfort , namely , that God is thy God if thou truly turne and beleeue in him . Secondly , remember euery day the obligation of homage , wherewith thou hast bound thy selfe to God ; specially in thy temptations remember it : and see thou stand to it , and make it good . The second question is , whether baptisme abolish Originall sinne , or no ? The answer of the Papist is , that it doth : so as in the partie baptised , there remaineth nothing that God may iustly hate : and therefore he saith , that Originall sinne after baptisme , ceaseth to be sinne properly . We teach , and are to hold , that the perfect and intire baptisme ( in which the outward and inward baptisme are ioyned together ) abolisheth the punishment of sinne , and the guilt , that is , the obligation to punishment , and the fault : yet not simply , but in two respects : first , in respect of imputation ; because God doth not impute Originall sinne to them that are in Christ : secondly , in respect of dominion ; because Originall sinne raigneth not in them that are regenerate . Neuerthelesse , after baptisme , it remaines in thē that are baptised , and is still , and that properly , sinne . Paul saith , Rom. 7. 20. If I doe that I would not , it is no more I that doe it , but sinne that dwelleth in me doth it . Here marke , Paul calls concupiscence in himselfe after regeneration , sinne ; and that properly : because he saith it is the same that maketh men to sinne . And Col. 3. 5. he saith , Mortifie your earthly members : and among the rest he nameth , euill concupiscence . And to the Ephesians 4. 22. Be ye renewed in the spirit of your mindes . Therefore after baptisme some portions remaine still of the old man , or of originall sinne . S. Iohn saith , 1. Ioh. 1. 8. If we say we haue no sinne , we deceiue our selues . Answer is made , that this is spoken of veniall , or small sinnes : but how can they be small sinnes that are to be washed away with the blood of Christ , as he saith , v. 7. And if these words be spoken of infants ( as they are ) then must Concupiscence be a sinne in them : for they haue no actuall sinnes . Lastly , Christ saith , Ioh. 13. 10. He that is all washed , must haue his feete , that is , his carnall affections , washed . Here obserue two things . One , that defilements of sinne remaine in them that are washed . The second , that they are after the first washing , to be done away by Christ , and not by the acts of our pennance . The grounds of Popish doctrine in this point , are two . The first is this . They make three degrees of Concupiscence . The first is , the pronesse in the flesh to rebell against the law of the minde , or the pro●esse to euill . The second , stands in the first motions to sinne , which goe before consent of will. The third , stands in acts of lust ioyned with consent of will. This third , they say , is forbidden in the moral law , which forbids and condemnes voluntarie concupiscence : and the two first are not . Because ( as they speake ) concupiscence it selfe with the first motions are not in mans power : and therefore they are rather to be tearmed defects or infirmities , then sinnes : and that men are no more to be blamed for them then for the diseases of their bodies . Ans. The doctrine is false : for it is an euident truth that Concupiscence with the first motions thereof to euill , is condemned in the Morall law . It is a Principle in expounding the law : where any actuall sinne is forbidden , there all causes , occasions , & furtherances thereof , are likewise forbidden . Therefore considering actuall concupiscence ioyned with consent , is forbidden in the law , Originall concupiscence with the first motions thereof , beeing causes of the former , are likewise forbidden . And Paul saith , he had not knowne Lust to be sinne , vnlesse the law had said , Thou shalt not lust . Rom. 7. 7. Now he was a Doctor of the law , and knew that lust with consent was a sinne : for thus much the light of nature teacheth : therfore the law speakes of an higher degree of lust , namely , of lust going before consent . The second ground is this . When sinne is remitted , it doth not make men guiltie , but ceaseth to be a fault : Originall sinne therefore ceaseth to be sinne after baptisme . Ans. Though actuall guilt be taken away , yet potentiall guilt remaineth , namely , an aptnes in Originall sinne , to make men guiltie : and though it be not the fault of this or that person , yet it is a fault in nature , or as it is considered in it selfe . The vse . If Originall sinne remaine after baptisme to the death , then we must humble our selues , and vse to the very death , the plea of mercie and pardon , denying our selues , and resting on Christ. Againe , if persons baptised be sinners to the death , it may be demaunded , what difference there is betweene the godly and vngodly ? Ans. In them that are regenerate , there is a sorrow for their inward corruptions , and for their sinnes past , with a detestation of them : and withall there is a Purpose in them to sinne no more , and with this purpose there is ioyned an endeauour to please God in all his commandements : so as if they doe sinne , they can say with good conscience , that they sinned against their purpose and resolution . This cannot the vngodly man doe . The third point is , how baptisme conferres grace ? Ans. It conferres grace : because it is a meanes to giue and exhibit to the beleeuing minde Christ with his benefits ; and this it doth by his signification . For it serues as a particular and infallible certificate to assure the partie baptised , of the forgiuenes of his sinnes , and of his eternall saluation . And whereas the Minister , in the name of God , applies the promise of mercie to him that is baptised , it is indeede as much as if God should haue made a particular promise to him . In this regard , baptisme may well be said to conferre grace , as the Kings letters are said to saue the life of the malefactour , when they doe but signifie to him and others , that the kings pleasure is to shew fauour . Againe , baptisme may be saide to conferre grace , because the outward washing of the bodie is a token or Pledge of the grace of God : and by this pledge faith is confirmed , which is an instrument to apprehend or receiue the grace of God. And this confirmation is made by a kind of reasoning in the minde , on this manner : He that vseth the signe aright , shall receiue the thing signified : I ( saith the partie baptised , beeing of yeares ) vse the signe aright in faith and repentance : therefore I shall receiue the thing signified , remission of sinnes , and life euerlasting . A king saith to his subiect , He that brings the head of such a traytour , shall haue a thousand poundes . Well : the head of the foresaid traytour is cut off : and he that hath the head may say , Here is a thousand pounds , or , this will bring me a thousand pounds , because it is vnto him as a pledge vpon the kings word of the reward of a thousand pounds . And so is the washing in baptisme an infallible pledge to him that beleeues , of the pardon of his sinnes . Thus doe the sacraments conferre grace , and no otherwise . One reason for many may be this . The word of God confirs grace ( for it is the power of God to saluation to them that beleeue ) and this it doth by signifying the will of God , by the eare to the mind : now euery sacrament is the word of God made visible to the eye : the sacrament therefore confirs grace by vertue of his signification , and by reason it is a pledge by the appointment of God , of his mercie and goodnes . It may be said , a sacrament is not only a signe and a seale but also an instrument to conuay the grace of God to vs. Answer . It is not an instrument hauing the grace of God tyed vnto it or shut vp in it : but an instrument to which grace is present by assistance in the right vse thereof : because in & with the right vse of the sacrament , God conferres grace : and thus is it an instrument , and no otherwise , that is , a morall and not a physicall instrument . The doctrine of the Papist is , that the sacrament conferres grace by the worke done : that is , that the outward action of the Minister conferres grace by his owne force , when the sacrament is administred . And that it may conferre grace , some say , that the saide action hath vertue in it for this purpose , which passeth away when the action is ended : others say , it hath no vertue in it , but that Gods vsing of the action eleuates it , and makes it able to conferre grace . But this doctrine is a fiction of the braine of man. Iohn the Baptist , Math. 3. 11. makes two baptizers , himselfe , and Christ ; and he distinguisheth their actions : his owne action is , to wash with water ; and the action of Christ is , to wash with the holy Ghost . This distinction he would not haue made , if he by the washing of water had conferred the holy Ghost . Paul saith , Christ sanctifieth his Church by the washing of water , through the word . Eph. 5. 26. Baptisme therefore doth not conferre grace , because the bodie is washed with water : but because when it is washed , the word of promise is beleeued and receiued . The Apostles are called , fellow-workers with God , 1. Cor. 3. 9. and yet in the worke of regeneration , and in giuing of life , they are not any thing . v. 7. Peter saith directly , that the washing away of the filth of the flesh doth not saue , but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The worke of creation is from God immediatly , and onely : now regeneration is a worke of creation : and therefore it is of God immediatly , and not immediatly from the sacrament and mediatly from God. The flesh of Christ is eleuated and exalted aboue the condition of all creatures : neuertheles vertue to giue life is not in the flesh of Christ , but in the godhead : much lesse then shall the sacraments haue vertue in them to conferre grace . Faith is said to iustifie , yet not by his owne vertue : for it doth not cause our iustification , but serue as a meanes to apprehend it , when it is caused by God : how then shall the sacraments cause iustification ? Lastly , if the outward washing of the bodie be eleuated aboue his naturall condition , in the administration of baptisme , then so oft as the outward element is vsed in any sacrament , there is a miracle wrought : and Ministers of sacraments are workers of miracles , which may not be said . Againe , their doctrine is erronious , in that they teach , that the outward act in the Sacrament performed by the Minister , cōfers grace , where there is no gift of faith to receiue that which is conferred : contrarie to that saying , Ioh. 1. 12. As many as receiued him he gaue this power to be the sonnes of God. Indeed they say there must be faith and repentance to dispose the partie : but this disposition serues onely to take away impediments , and not to inable vs to receiue that which God giueth . The vse . We must not thinke it sufficient that we come to the Church , heare Gods word , and pray , contenting our selues in the worke done . For thus shall we deceiue our selues : but in doing these acts of religion , we must in our hearts turne vnto God , and by faith imbrace his promises : otherwise the best actions we doe shall be vnprofitable vnto vs. Heb. 4. 2. Againe , if the vsing of the element in the sacrament doe not conferregrace , then be assured that charmes , and spells , be the words neuer so good , haue no vertue in them to doe vs good but by diabolicall operation . The last question is , whether baptisme imprint a Character or marke in the soule , which is neuer blotted out ? Ans. In scripture there is a twofold marke of distinction , one visible , the other inuisible . Of the first kind , was the blood of the paschall lambe , in the first passeouer : for by it the first borne of the Israelites were marked , when the first borne of the Egyptians were slaine . Of this kind is baptisme : for by it Christian people are distinguished from Iewes , Turkes , and infidels . The inuisible marke , is twofold . The first , is the eternall Election of God. 2. Tim. 2. 19. The foundation of God stands sure , and hath this seale , The Lord knowes who are his . By vertue of this , Christ saith , I know my sheepe , Ioh. 10. And by this the Elect of all nations are marked . Apoc. 7. and 9. The second is the gift of regeneration , which is nothing els but the imprinting of the image of God , in the soules of men : and by this beleeuers are said to be sealed . Eph. 1. 13. 2. Cor. 1. 22. And baptisme is a meanes to see this marke in vs ; because it is the lauer of regeneration . The Papists haue deuised another worke , which they call the Indeleble character : and they make it to be a distinct thing from regeneration : and they say it is imprinted in the soules of all men , good and bad , and remaines in them when they are condemned . What this marke should be they cannot tell ; some make it a quality : some , a relation : but indeed there is no scripture for it , the truth is , it is a meere fiction of the braine of man. The sixt point to be handled concernes the Necessitie of baptisme . Here we must put difference betweene the Couenant of grace , and baptisme , which is the confimation or seale of the couenant . To make couenant with God , and to be in the said couenant , is absolutely necessarie to saluation : for vnles God be our God , and we the seruants of God , we cannot be saued . Baptisme it selfe is necessarie in part : first , in respect of the commendement of God , who hath inioyned vs to vse it : secondly , in respect of our weakenes ; who haue neede of all helps that may confirme our faith . Yet baptisme is not simply necessarie to saluation , for the want of baptisme ( when it canbe had ) doth not condemne ; but the contempt of it when it may be had : and the contempt is pardonable if men repent afterward : for the children of beleeuing parents are borne holy 1. Cor. 7. 14. and theirs is the kingdome of God : and therefore , if they die before baptisme , they are saued . The theese vpon the crosse , and many holy martyrs , haue died without baptisme , and are in the kingdome of heauen . It is obiected , that the male child , which is not circumcised must ( by God commandement ) be cut off from the people of God , Gen. 17. 14. and therefore he that is not baptised must also be cut off . Ans. The text is spoken and meant not of infants , but of men of yeares , who beeing till then vncircumcised , despise the ordinance of God , and refuse to be circumcised . And this appeares by the reason following : for he hath made my couenant void : now infants doe not this , but their parents , or men of yeares . Secondly , the speach of Christ is obiected , Ioh. 3. 5. Except a man be borne of water and the holy Ghost , he cannot enter into the kingdome of God. Ans. Christ alludes to the washings of the old testament , Ezech. 36. 25. and withall giues an exposition of them , on this manner . Thou art a Pharisie , and louest much washing : but if thou wouldest enter into the kingdome of heauen , thou must be washed with cleane water , that is , borne anew by the holy Ghost . Againe I answer , that if the words be meant of baptisme , they carrie this sense . The kingdome of heauen doth not signifie life eternall , but the Church of the new Testament , and that in his visible estate , Mark. 9. 1. and baptisme makes men visible members of the Church , and regeneration by the spirit , makes them true and liuely members . Here then baptisme is made necessarie , not in respect of eternall life , but in respect of our admission and entrance into the Church , whereof it is now the onely meanes . The seauenth point , is touching the Circumstances of baptisme , which are fiue . The first , concernes the persons which are to administer baptisme , of whome I propound foure questions . The first is , whether not onely Ministers of the word , but also lay-persons ( as they are called ) or meere priuate men , may administer baptisme ? Ans. Ministers of the word onely . For to baptize is a part of the publike Ministerie , Matth. 28. 18. Goe teach all nations baptizing them . And marke how preaching , and baptising are ioyned together : and things which God hath ioyned , no man may separate . Againe , he that must performe any part of the publike Ministerie , must haue a calling , Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines . And whatsoeuer is not of faith , is sinne : now the Administration of baptisme by priuate persons is without faith . For there is neither precept , nor fit example for it in the word of God. The example of Zippora is alleadged , Exod. 4. 28. who circumcised her child . Ans. The example is many waies discommendable . For shee did it in the presence of her husband , when there was no neede : shee did it in hast , that shee might haue preuented her husband : shee did it in anger : for shee cast the foreskin at the feete of Moses . And it seemes shee was no beleeuer , but a meere Madianite . For shee contemned circumcision , when shee called her husband a man of blood by reason of the circumcision of the child . v. 26. and in this respect it seemes , Moses either put her away , or shee went away when he went downe to Egypt . Againe , it is obiected , that priuate persons may teach : and therefore baptize . Ans. Priuate teaching , and Ministeriall teaching are distinct in kind , as the authoritie of a master of a familie , is distinct in kind from the authoritie of a Magistrate . A priuate person , as a father or master , when he teacheth the word of God , he doth it by right of a master or father , and he is mooued to doe it by the law of charitie : but Ministers when they teach , are mooued to teach by speciall calling , and they doe it with authoritie , as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe , though a priuate man might dispense the word alone : yet doth it not follow that he may administer both the word and the seale thereof : both which are ioyned in baptisme , and ioyntly administred . The second question is , whether baptisme administred by a wicked man , or an here●●ke , be indeede true baptisme ? Ans. If the said partie be admitted to stand in the roome of a true pastour or minister , and keepe the right forme in baptising , according to the institution , it is true baptisme . The Scribes and Pharisies the chiesest doctours of the Iewes , were not of the tribe of Levi , but of other tribes : and they were indeede , euen the best of them , but herelikes and Apostataes , and consequently to be deposed and excommunicate : neuertheles , because they were in the place of good teachers , and fate in Moses chaire , that is , taught sundrie points of Moses doctrine : therefore Christ saith , heare them , Math. 23. 1. And to this effect was the conclusion of the Churches in Africa , against Cyprian . Vpon the same ground the same answer is to be made , if it be demanded , whether baptisme administred by him that cannot preach , be of force or no ? It were indeede to be wished that all Ministers of holy things , were preachers of the word : neuerthelesse , if such as preach not , stand in the roome of lawfull pastours , and keepe the forme of baptisme , it is baptisme indeede . The third question is , whether an Intention to baptise , be necessarie in him that baptiseth ? Ans. If the word of Institution come to the Element , it is a sacrament whatsoeuer the minister intend . Paul reioyced that Christ was preached , though many preached him of enuie or contention , intending no good . Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration , if he intend not to consecrate ( in Popish learning ) there is no consecration : and thus the bread eleuated is meere bread , and not the bodie of Christ : and consequently the people adore not Christ , but an idol . The intention therefore of the minde is not necessarie , so be it the Institution be obserued . And the efficacse of the sacrament depends not on the will of man , but on the will of God. The last question is , what is the dutie of the Minister in baptising ? Ans. He stands in the roome of God : and what he doth according to the Institution , it is as much as if God himselfe had done it with his owne hand from heauen . And therefore , whē the Minister applieth water , ( which is the signe & pledge of grace , ) to the body , he doth withall applie the Promise of remission of sinnes , and life euerlasting , to the partie baptised . And that is as much as if God should say to the partie , calling him by his name , I freely giue vnto thee the pardon of thy sinnes , and life euerlasting , vpon condition thou keepe the order set downe in baptisme , which is , to turne vnto me , and to beleeue in Christ. Here we see a ground of speciall faith : for if God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer : euery particular beleeuer is againe by a speciall faith to receiue the promise . Againe , the consideration of this which God hath done for vs in baptisme , must mooue vs seriously to turne vnto him according to all his lawes , and by faith of our hearts to apprehend his mercifull promises , and to rest on them . For when God shall speake vnto vs particularly , and as it were , assure vs of his mercies with his owne hand and seale , we must needs be much mooued and affected therewith . The second circumstance is concerning the persons to be baptised : and they are all such as be in the Couenant , in likelihood , or in the iudgement of charitie . For the seale may not be denied to them that bring the tables of the couenant . And they are of two sorts ; Men of yeares , and Infants . Men of yeares that ioyne themselues to the true Church , are to be baptised : yet before their baptisme , they are to make confession of their faith , and to promise amendment of life . Act. 2. 38. and 10. 38. And thus places of Scripture that require actuall faith , and Amendment of life in them that are baptised , are to be vnderstood of men of yeares . Infants of beleeuing parents are likewise to be baptised . The grounds of their baptisme are these . First , the commandement of God , Matth. 28. 18. Baptize all nations , &c. in which wordes the baptisme of infants is prescribed . For the Apostles by vertue of this commission baptised whole families . Act. 16. 31. and 38. Againe , circumcision of Infants was commanded by God , Gen. 17. 14. and Baptisme in the new Testament , succeedes in the roome of Circumcision . Col. 2. 11. therefore baptisme of infants is likewise commanded . The second ground is this : Infants of beleeuing parents , are in the couenant of grace : for this is the tenour of the couenant , I will be thy God , and the God of thy seede , Gen. 17. 7. It may be said , that this promise was made in this sort onely to Abraham , because he was to be the father of the faithfull . Ans. It pertaines to all beleeuing parents . Exod . 20. God promiseth to shew mercie to thousands of them that loue him . Act. 2. 39. Peter saith to the Iewes that heard him preach , The promises belong to you , and to your children . Paul saith , If the parents beleeue , the children are holy . 1. Cor. 7. 14. If holy , then are they in the Couenant : now they are holy : because we are in the iudgement of Christian charitie to esteeme them all as regenerate and sanctified , secret iudgements ( in the meane season ) left to God. Now then because infants are in the couenant , they are to be baptised . For this is the reason of S. Peter : To whome the promises belong , to them belongeth baptisme : but to you and your children belong the promises : therefore you and your children are to be baptised . Act. 2. 38 , 39. It may be obiected , that we cannot tell , whether infants be indeede the children of God , or no : and if they be not children of God , we may not baptize them . Answer . The same may be said of men of yeares : for we knowe not whether they be indeede the children of . And therefore we may by the like reason exclude them from all sacraments . Againe , we are to presume ( in all likelihood ) that infants of beleeuing parents , are the children of God , because in their conception and birth , God begins to manifest his election : shewing himselfe a God not onely to the parents , but also to their seed . Secondly , it is obiected , that infants haue no faith ; and consequently , that baptisme is vnprofitable vnto them . Ans. Some thinke , they haue faith , as they haue regeneration , that is , the inclination or seede of faith . Others say , that the faith of the parents is also the faith of their children : because the parents by their faith , receiue the promise of God , both for themselues & their children : And thus to be borne in the Church of beleeuing parents , is in stead of the profession of faith . To this second opinion I rather incline , because it is the auncient and receiued doctrine of the Church . Thirdly , it is alleadged , that infants know not what is done , when they are baptized . Ans. For all this , baptisme hath his vse in them : for it is a seale of the couenant , and a meanes to admit them into the fellowship of the visible Church , whereof for right they are members . A father makes a Purchasse for himselfe and his children : at the time of the sealing , the children know not what is done ; and yet the purchasse is not made in vaine for them . It may be demanded , whether the children of Turkes and Iewes are to be baptized ? Answ. No : because the parents are forth of the couenant . Secondly , it is demanded , whether the children of professed Papists , are to be baptized ? Answ. The parents are persons baptized in the name of the father , sonne , and holy Ghost . And though the Papacie be not the church of God , yet is the church of God hidden in the papacie , and to be gathered out of it : and for this cause , baptisme remaines still in the Church of Rome . For this cause I thinke , that infants of professed Papists may be baptized , two cautions obserued : the first , that the foresaid parents desire this baptisme : the second , that there be sureties which promise the education of the child in the true faith . Thirdly , it may be demanded , whether the children of wicked Christians , that is , of such as hold in iudgement true religion , and denie it in their liues , may be baptized ? Ans. They may ; for all without exceptiō , that were borne of circumcized lews , ( whereof many were wicked ) were circumcised . And we must not onely regard the next parents , but also the auncestours : of whome it is said , If the roote be holy , the branches are holy , Rom. 11. Vpon this ground , children borne in fornication , may be baptized , so be it , there be some to answer for them , beside the parents . And there is no reason that the wickednesse of the parent , should preiudice the childe in things pertaining to life eternall . Lastly , it may be demanded , whether the children of parents excommunicate , may be baptized ? Answ. Yea , if there be any beside the parents to answer for the child . For the parents after excommunication remaine still ( for Right ) members of the Church , hauing still a right to the kingdome of heauen : out of which they are not cast absolutely , but with condition , vnlesse they repent : and in part ; that is in respect of communion , or vse of their libertie , but not in respect of right or title : euen as a freeman of a corporation imprisoned , remaines a freeman , though for the time he hath no vse of his libertie . The third Circumstance concernes the time . Here one question may be mooued : How oft baptisme is to be administred ? Answ. but once for the efficacie of baptisme extends it selfe to the whole life of man : and we are but once borne againe , and once ingrafted into Christ. Here let it be obserued , that the gift of regeneration is neuer vtterly extinguished : for if a man be the second time borne againe , he must be baptized againe and againe : because baptisme is the sacrament of insition . It may be said , that a man may remain stil ingrafted into Christ , & by his own wickednesse make himselfe a dead member . I answer , that all the members of the mysticall bodie of Christ , are liuing mēbers . The spirituall temple is made of liuing stones , 1. Pet. 2. 5. And marke what Paul saith , all the bodie of Christ increaseth with the increasing of God. Col. 2. 19. and Eph. 2. 21. Beleeuers are of the bone and flesh of Christ : nowe there is no part of the bone and flesh of Christ that dieth . The last Circumstance is touching the place : & that is , the publike assemblie or congregation of the people of God. Because baptisme is a part of the publike Ministerie , and a dependance vpon the preaching of the word of God. Secondly , the whole congregation is to make profit by the enarration of the institution of baptisme : and lastly , the said congregation is by praier to present the infant baptized vnto God , and to intreat for the saluation thereof , the praier of many beeing most effectuall . The eight and last point followes , concerning the vse of baptisme . And first of all , our baptisme must put vs in minde , that we are admitted and receiued into the family of God : and consequently , that we must carrie our selues as the seruants of God. And that we may doe so indeede , we must deuide our liues into two parts , the life past , and life to come . Touching the life that is past , we must performe three things . The first is Examination , whereby we must call our selues to an account for all our sinnes , euen from the cradle : the second is Confession , whereby we must with sorrowfull hearts bewaile and acknowledge the same sinnes , in the prefence of God , accusing and condemning our selues for them . The third is Deprecation , whereby we are to intreat the Lord , in the name of Christ , and that most instantly from day to day till we receiue a comfortable answer , in the peace of conscience , and ioy of the H ▪ Ghost . And for the life to come , there must be two things in vs the first is , the Purpose of not sinning ; and it must be a liuely and distinct purpose , daily renewed in vs , euen as we renewe our daies : so as we may say , if we sinne it is against our purpose and resolution . The second is , an indeauour to performe new obedience , according to all the commandements of God. These things if we doe , we shall shewe our selues to be the seruants of God. And of all these things , baptisme must be ( as it were ) a daily sermon vnto vs : and so oft to thinke on them , as oft as we thinke or speake of our names giuen vs in baptisme . This is the doctrine of Paul , who teacheth vs that we must be conformable to the death and resurrection of Christ , because we haue beene baptized . Rom. 6. 3 , 4. Againe , our baptisme into the name of the father , &c. must teach vs , that we must learne to know and acknowledge God aright ; that is , to acknowledge him to be our God , and father in Christ : to acknowledge his presence , and therefore to walke before him ; to acknowledge his prouidence , and therefore to cast our care on him ; to acknowledge his goodnesse and mercie , in the pardon and free forgiuenesse of our sinnes . Thirdly , Our baptisme must be vnto vs a storehouse of all comfort in the time of our need . If thou be tempted by the deuil , oppose against him thy baptisme in which God hath promised and seal●d vnto thee the pardon of thy sinnes , and life euerlasting . If thou be troubled with doubtings and weaknes of faith , consider that God hath giuen thee an earnest and pledge of his louing kindnes to thee . We vse often to look vpon the wills of our fathers and grand-fathers , that we may be resolued in matters of doubt : and so , often looke vpon the will of thy heauenly father sealed and deliuered to thee in thy baptisme , and thou shalt the better be resolued in the middest of all thy doubts . If thou lie vnder any crosse or calamitie , haue recourse to thy baptisme , in which God promised to be thy God , and of this promise he will not faile thee . Lastly , if a man would be a student in diuinitie , let him learne & practise his baptisme . Commentaries are needefull to the studie of the scriptures : and the best commentarie to a mans owne selfe is his owne baptisme . For if a man haue learned to know ought and to practise his owne baptisme , he shall the better be able to vnderstand the whole : and without this helpe , the scriptures themselues shall be as a riddle vnto vs. The 4. point whereby the gift of adoption is described is the ground thereof , in these words , ye haue put on Christ : and all are one in Christ. The phrase which Paul vseth , is borrowed from the custome of them that were baptised in the Apostes daies , who put off their garments , when they were to be baptised , and put on new garments after baptisme . To put on a garment , is to apply it to the bodie , and to vse or weare it . And to put on Christ , is to be ioyned neerely to Christ , and to haue spirituall fellowship with him . Here then the foundation of our adoption is in two things , our vnion with Christ , & our communion with him . Of which we are somewhat to be aduertised for the better vnderstanding of the text . The vnion with Christ , is a worke of God whereby all beleeuers are made one with Christ. Here two questions are to be demanded . The first in what respect , or for what cause are they said to be one with Christ ? Ans. They are not one with him in conceit or imagination : for this coniunction is in truth a reall coniunction . Iohn 17. 22. Christ prooues that all beleeuers may be one with him as he is one with the father . Secondly , they are not one barely by consent of heart and affection : for thus all families and friends are one : and they of Ierusalem are said thus to be of one heart and mind . Act. 4. 32. Thirdly , they are not one in substance for so many beleeuers as there are , so many distinct persons are there : & euery one of them distinct from the person of Christ : And the substance of the godhead of Christ is incommunicable : and the flesh of Christ is in heauen and shall there abide till the last iudgement : whereupon it cannot be mixed or compounded with our substances . Lastly , beleeuers are not one with Christ by transfusion of the properties and qualities of the godhead , or manhood vnto vs. It may be said how then are they one with him ? I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaueth to the Lord , is one spirit . Paul saith in this sense , Eph. 2. 14. that Christ maketh the two distinct nations of Iewes and Gentiles one new man. S. Iohn saith , that Christ dwells in vs and we in him by the spirit . 1. Iohn 3. 23. For the better conceiuing of this , suppose a man whose head lies in Italie , his armes in Germanie , and Spaine , his feete in England : suppose further that one and the same soule extends it selfe to all the foresaid parts , and quickens them all : they are all now become one in respect of one and the same soule , and all concurre as members to one and the same bodie : euen so , all the Saints in heauen , and all beleeuers vpon earth hauing one and the same spirit of Christ dwelling in them , are all one in Christ. The second question is , how are all beleeuers made one with Christ ? Ans. By a donation on Gods part whereby Christ is giuen vnto vs , and by a receiuing on our part . The donation is whereby Christ is made ours for right , so as a man may say truly , Christ is mine with all his benefits . Of this donation 4. things are to be obserued . The first is , that Christ himselfe and whole Christ is giuen to vs. For heere we are said to put on Christ. Here a distinction must be obserued : the Godhead of Christ is giuen to vs , not in respect of substance which is incommunicable , but only in respect of operation . But the very flesh or manhood of Christ is really giuen to the beleeuing heart . Ioh. 6. 54 , 56. By it we receiue eternall life from the godhead , and by it God is ioyned to man , and man to God. The second is , that Christ giues his merit and satisfaction to them that beleeue . And this satisfaction imputed , is the couer wherby our sinnes are couered , Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly , Christ giues the efficacie of his spirit to make vs conformable to himselfe in holines and newnes of life : and thus he makes vs put off the old man , and put on the new man , created after God in righteousnes and holines , Eph. 4. 24. The fourth is , that the word preached and the sacraments , are ( as it were ) the hand of God whereby he exhibits and giues Christ vnto vs with all his benefits . Of our receiuing of Christ giuen by God , two things must be obserued : one is , that we must there receiue Christ , where God offers and giues him , that is , in the word and sacraments . The second is , that faith is our hand , wherby we receiue Christ ; and this receiuing is done by a supernaturall act of the minde , whereby we beleeue Christ with his benefits to be ours . Ioh. 1. 12. Thus we see how we are one with Christ , and Christ with vs. Communion with Christ is , when we haue , possesse , and inioy Christ and his benefits : and that is partly in this life , and fully in the life to come . Of this communion speakes Salomon at large in the Song of songs , and Dauid . Psal. 45. The vse . In that we are to put on Christ , we are put in mind to consider our fearefull nakednes . What is that ? Ans. There is a nakednes of creation , and a nakednes following the fall . The nakednes of creation is , when the bodie without all couering , is in health , full of glorie and maiestie , in respect of other creatures . Nakednes arising of the fall of man , is either inward , or outward . Inward , is the want of the image of God , the want of innocencie , of good conscience , of the fauour of God , and affiance in him . For these are ( as it were ) the couerings of the foule . Outward nakednes is , when the bodie beeing vncouered , is full of deformitie and shame . Now that inward nakednes of heart is noted as a speciall euill , Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues . For by it , we are desormed and odious in the eye of God. Secondly , we are here put in minde to haue a speciall care of the trimming and garnishing of our soule . And for this cause we must put on the Lord Iesus , Rom. 13. 14. And that is done two waies . First , by vncouering our nakednes before God , and by praying him to couer it . To vncouer our shame , is the way to couer it . Psal. 32. 1 , 2 , 3. The second way is , to subiect our selues to the word and spirit of God , and to be conformable to Christ both in his life and death . It stands vs in hand thus to put on Christ. For the king of heauen hath long inuited vs to the marriage of his Sonne : we haue yeilded our selues to be his guests : and there is a time when the king will take a suruay of all his guests , whether they haue the wedding garment , which is Christ himselfe : and they which are not clad with this robe , shall be cast into vtter darknes . We are as naked infants exposed to death , Ezech. 16. 7. the merit and obedience of Christ is as swadling clothes and swadling bands . If we would then liue , we must lappe and infold our selues in them . The rather I speake this : because in these daies men and women are intoxicated with a spirituall drunkennes , or rather madnesse , whereby they are alwaies tempering and trifling about their bodies , and let their soules lie naked . It may be said , we haue all put on Christ in baptisme . I answer : we haue had in England peace and prosperitie this 43. yeares : and we haue liued all this while , as it were in the warme sun-shine : and therfore many of vs ( no doubt ) haue worne this garment very loosely . Thirdly , there is a great temptation arising vpon the consideration of our owne indignitie . For when our sinnes come to our remembrance , they driue vs from the presence of God , and make vs that we dare not pray . Now the remedie is this . We must come clothed with Christ into the presence of God : we may not come in our owne names , but we must come in his name and present the merit of Christ vnto the father , euen as if we were one and the same person with him . Thus shall we be accepted . Fourthly , it may be demanded , what we must doe for our selues in the time of plague , famine , sword ? We must put on Christ , then shall we walke in safetie in all dangers . This garment serues not onely for a couering of our shame , but also for protection . Isa. 4. 6. And if we be taken away in any common iudgement , beeing clothed with Christ , there is no more hurt done to vs then to him : and he carrieth vs in his brest , as if we were part of his bowells . Lastly , though we be clothed with Christ in baptisme , yet we must further desire to be clothed vpon . 2. Cor. 5. 4. In this life we are clad with the iustice of Christ , 1. Cor. 1. ●0 . this is one garment . In the life to come , we shall be clad with immortalitie . This is the second garment to be vpon the former . V. 28. There is neither Iewe nor Grecian , &c. These words ( as I haue said ) containe an answer to an obiection , which is this : If all beleeuers among the Gentiles be children of God , and all put one Christ , then there is no difference betweene Iewe and Gentile , and the prerogatiue of the Iewe is nothing . Paul answers thus : there be sundrie differences of men in respect of nation , condition , sexe : yet in respect of Christ , all are one , Moreouer , I haue shewed , that these words containe the groūd of the Adoption of the Galatians , which is an vnion with Christ , whereby all beleeuers are made one with him . There remaine other things to be added . By occasion of this text , two questions are mooued , the answer whereof , serues much to cleare the meaning of Paul. The first is , whether Magistracie and gouernment be necessarie in the societies of Christians ? Ans. Yea : Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God , saith the prophet , Isai 49. 23. Paul bids vs praie for Kings , and all in authoritie , that we may line in peace and godlines , 1. Tim. 2. 1. The fift commandement , Honour thy father , &c. requires subiection to authoritie : and this commandement is eternall . Obiect . I. All beleeuers are one in Christ : therefore there is no subiection among them . Ans. Beleeuers are vnder a twofold estate or regiment : the first is , the Regiment of this world , in ciuill societie : the second is , the regiment or the kingdome of heauen , which stands in iustice , peace of conscience , ioy in the holy Ghost . In the first estate , there are sundrie differences of persons that beleeue : some fathers and mothers , some children , some masters and seruants , some magistrates and subiects . In the second estate , there are no outward differences of men , but all are members of Christ , and all one in him . Thus must the text be vnderstood . Obiect . II. Beleeuers are gouerned by Gods spirit , and therefore outward gouernment by magistrates is needlesse Answ. In the visible Church , hypocrites are mingled with true beleeuers , and they are not gouerned by Gods spirit , but by the spirit of the deuill : and therefore in respect of them , ciuill authoritie is requisite . Againe , true beleeuers are but in part gouerned by the spirit , for the time of this life . And for this cause , ciuill gouernment is requisite , for the ordering of the outward man , and for the protection of the Church . Obiect . III. They that are in Christ , are freed from sinne , and consequently , from subiection which followes vpon sinne . Answ. Subiection is either politique , or seruile . Politicke is , when men are subiect for their own good : and this was before the fall , yeilded by Eve to Adam . Seruile subiection , when they are subiect for the good of their masters : and this onely comes of sinne . Againe , subiection with ioy was before the fall : subiection ioyned with paine and miserie , followes vpon sinne : Gen. 3. 16. The second question is , whether bondage , in which some are Lords , others bond-men , or slaues , may stand with Christian religion ? Answ. It may , in the countries where it is established by positiue lawes , if it be vsed with mercie and moderation . Righteons Abraham had in his owne house , bondslaues : Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites , Leuit. 25. 45. Paul saith , If any man be calied beeing a seruant or bondman , let him not care for it , 1. Cor. 7. 21. Obiect . I. Be not seruants of men , 1. Cor. 7. 23. Ans. That is , in respect of conscience , the subiection whereof must be reserued to God. Obiect . II. Christians haue libertie by Christ : and where libertie is , there may be no bondage . Answ. Christians obtaine by Christ spirituall libertie in this life , and bodily libertie in the life to come . Obiect . III. Bondage is against the lawe of nature . Answ. Against the law of pure nature , created in innocencie , not against the lawe of corrupt nature , the fruite whereof is bondage . Obiect . IU . All are one in Christ : therefore the difference of bond men and free-men must cease . Ans. All are one in respect of the inward man ; or in respect of faith and fellowship with Christ : but all are not one in respect of the outward man , and in regard of ciuill order . The sense then of the text is this . There are distinctions of men in respect of nation , some Iewes , some Gentiles : in respect of condition , some bonde , some free , some rich , some poore , some in authoritie , some in subiection , &c. in respect of sexe , some men , some women : yet in Christ Iesus , all are euen as one man. The vse . By this text we may expound another , 1. Tim. 2. God would haue all men to be saued : that is , not all particular persons vpon earth , but all kinds . For here Paul saith , all are one in Christ : that is , men of all nations , of all conditions , and of all sexes . Againe , the name ( Jewe ) apposed to Gentiles , signifies not onely men of the tribe of Iuda , but all circumcized persons of all tribes , Rom. 2. 28. and thus it is all one with an Israelite . And thus we see howe to expound the place of scripture , 2. Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel . The words Iuda , and Israel , are sometime opposed , Iuda signifying the kingdome of the two tribes , Iuda and Beniamin : and Israel signifying the 10. tribes . Sometimes againe , they are Synonima and are put one for another , as Psalm . 114. 1 , 2. and in this text . And Iuda at this time was indeed the true Israel of God , and Iehosaphat without any fault in the text ( as some suppose ) is truely called king of Israel . Thirdly , they which are of great byrth and of heigh condicion , must be pnt in mind not to be heigh minded , nor to dispise them that are of lowe degree , for all are one in Christ : the obscure and base person hath as good part in Christ , as the greatest men that be . Therefore we may not swell in pride for outward things . The king must not lift vp his hart against his brethren . Deut. 17. 20. rich men ( saith Paul ) must not be high minded . 1. Tim. 6. 17. Iob would not despise the cause of his handmaid . Iob. 31. 13. Naaman a great man , respected the counsell of his seruants . 2. King. 5. 13. Fourthly , all beleeuers must be on hart and mind . 1. Cor. 1. 10. In the kingdome of Christ the wolfe and the lamb dwell together . Isai. 11. 6. And good reason : for all are on in Christ. And we haue great cause to be humbled , when schismes , coutentions , and differences arise in points of religion . For that shewes that hypocrites are mingled with true beleeuers , and that we are but in part ( as yet ) vnited to Christ. Lastly , hence we learne not to hate any man , but alwaies to carrie in mind a purpose to doe good to all by thought , word , and deed , and to doe good to men in respect of their names , their goods , their liues . And this wholy mind and purpose , must alwaies beare sway in vs. there is no hurt in the mount of the Lord. Isai 1● . 9. Men turne their swords & speares into mattocks & sithes , that are of the kingdom of Christ. Isai , 2. 4. because they are one with Christ by the bond of on spirit . v. 29. And if ye be Christs , then are ye Abrahams seed and heires by promise . Before , Paul had taught v. 7. 8. 9. that all beleeuing gentiles were the children of Abraham , and not the Iewes only . Here he returnes to the same point againe and prooues it by a new Argument , thus . Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ , are parts of him and one with him : therefore they also are children of Abraham and heires of all the blessings of God. The intent of Paul in these words , is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification : it may be framed thus . As Abraham was iustified , so are all they that beleeue in Christ , instified : for they are Abr●●ams children and succeed him v. 29. but Abraham was iustified by faith without workes ; therefore all beleeuers in Christ are so iustified . Let the Argument be obserued : for it makes against the Papist , who , if he studie till his head and heartake , shall neuer answer it . In this verse , Paul sets down the fruit and banefit , that comes by the gift of adoption , to them that beleeue . And that is , to be children of Abraham , and heires of all the blessings of God. And therefore learne here one golden lesson ; namely , that the basest person that is , if he beleeue in Christ , is in the place of Abraham , and succeeds him in the inheritance of the kingdom of heauen . Some man may say ; O this is excellent comfort , if I might know that I were in the case of Abraham . Answ. Thou maist know it certenly , if thou wilt doe as Abraham did ; namely , follow the calling of God , and obey the Gospel ; that is , subiect thy heart to the commandements of God , which bidde thee repent , and beleeue in Christ : for then all the good things reuealed in the Gospel , shall be thine . The vse . Beleeuers in this world must be content with any estate that God shall lay vpon them . For they are heires with Abraham of heàuen and earth . In this regard , Abraham was content , to forsake his countrie , and his fathers house , and as a pilgrime to dwell in tents to the death , Heb. 11. 8 , 9. Secondly , they that beleeue in Christ , must moderate their worldly cares , and not liue as drudges of the world . For they are heires of God , and haue a title or right to all good things promised in the couenant . Therefore they shall neuer want any good thing that is needfull for them . He that hath made them heires , will carefully prouide for them . Therefore our care must be , to doe the duties that belong vnto vs : and all other cares we must cast vpon God. They in this world , that are borne to land and liuing , are content to liue sparingly , and oftentimes very barely with a little , vpon hope of further inlargement , after the decease of some friends . Lastly , our speciall care must be for heauen . For the things of this world are but trifles in respect . The citie of God in heauen is thy portion , or childs part . Seeke for the assurance of that aboue all things . Thus did Abraham , Heb. 11. 15 , 16. CHAP. IIII. 1 And I say that the heire , as long as he is a child , differeth nothing frō a seruant , though he be Lord of all . 2 But is vnder tutors & gouernors till the time appointed of the father . 3 Euen so we , when we were children , were in bondage vnder the rudiments of the world . 4 But when the fulnesse of time was come , God sent forth his sonne made of a woman , and made vnder the law , 5 That he might redeeme them that were vnder the lawe , that we might receiue the adoption of sonns . 6 And because ye are sonnes , God hath sent forth the spirit of his sonne into your hearts , which crieth , Abba , father . 7 Wherefore thou art no more a seruant , but a sonne : and if thou be a sonne , thou art also an heire of God through Christ. THese words depend on the former chapter , as an answer to an obiection , which may be framed on this manner . Paul thou saiest that the Iewes before Christ , were vnder the law as vnder a schoolemaster , c. 3. v. 24. and that we are free from the same schoolemaster , v. 25. beeing children of God , and heires by Christ , v. 29 but we for our parts thinke our selues seruants vnder the law , as well as the ancient Iewes , and that they are as well children of God , as we . To this obiection , Paul makes answer in these 7. verses , as the very first words import ; And I say : that is , whatsoeuer you suppose , I say thus . And then he propounds the reason of his answer , which may be framed thus . If the time of our bondage be ended , and the full time of our libertie come , then are we sonnes and not seruants : but the time of our bondage is ended , and the full time of our libertie is come : therefore we are not seruants but sonnes . The maior is omitted , because it is manifest . The minor is in the sixe first verses : the conclusion is expressed in the 7. verse . Againe , the minor , [ the time of our bondage is ended , and the time of our libertie is come ] is first of all declared by a similitude , and then confirmed . The similitude is borrowed from the Ciuill law ; and it may be framed thus . Heires in their minoritie , liue in subiection to Tutors and gouernours : but when they are of riper yeares at the appointment of their parents , they are at their owne libertie . Euen so , the people of God before Christ were in their infancie , vnder the law as vnder a Tutor : but when the fulnes of time was come , which God had appointed , they entred into the fruition of their libertie . The first part of the similitude is expressed in the 2. first verses , and the second in the 3. and 4. Againe , the minor is confirmed by two reasons . The first is this : Your libertie is procured by Christ : therefore the time of your libertie is come . This reason is in the 4. and 5. verses . The second reason is taken from the signe , You haue receiued the spirit of adoption : therefore the time of your libertie is come , v. 6. Of these points in order . First , where he signifies , that the father hath authoritie to dispose of his child . This is the law of nature , and the law of nations . Paul saith , Col. 3. 20. that children must obay their parents in all things . When the deuill had obtained libertie to afflict Iob in all things that belonged to him , saue his person ; he destroied his children . Iob 1. 12. 18. And this shewes , that the children in respect of their bodies , are the goods of their parents . In this respect , the Iewes were permitted to sell their children . Exod. 21. 7. And so sacred a thing was the authoritie of the parent , that he which rebelliously despised the same , was put to death . Deu. 21. 21. This authoritie shewes it selfe , specially in two things : in the marriage , and in the calling of the child . In the marriage of the child , the parent is the principall agent , and the disposer thereof . Deuter. 7. 3. Exod. 34. 16. 1. Cor. 7. 38. Where obserue , that the commandement touching the marriage of the child , is giuen not to the child , but to the parent : and the parent hath authoritie by the saide commaundement to giue and bestow his child , and to take wiues to his sonnes . Thus Abraham tooke a wife for Isaac , and Isaac suffered himselfe to be disposed at the appointment of his father . For a more full declaration of this authoritie , I propound these three questions . The first is , whether the father may command his childe to marrie ? Ans. Presuppose two things ; one , that the commandement is without compulsion ; the second , that the father knowes what is for the good of the child : then I answer , that he may command his child to marrie , and to marrie a person thus or thus qualified . Thus Isaac commanded Iacob to marrie in the house of Laban , Gen. 28. 1 , 2. and Iacob obaied . Now whether a father may command his child to marrie this or that person , I doubt , and therefore suspend . The second question is , whether parents may make voide the contract secretly made by their children , without or against their consent ? Ans. The scripture giueth them authoritie either to ratifie such contracts , or to make them void . Num. 30. 6. the father may make void the vow of the child pertaining to Gods worship : much more a matrimoniall promise . If a yong man deflowre a maide , and this be found , in equitie he is to be compelled to marrie her , Deut. 22. 28. yet by Gods law this may not be , except the father consent . Exod. 22. 17. The third question is , whether a marriage made without and against the consent of parents , be a marriage or no ? Ans. It may be called a politicke , or ciuill marriage , because it is ratified in the courts of men , according to humane lawes : and by this meanes the ishue is freed from bastardie . Neuerthelesse it is not a diuine or spirituall coniunction , or marriage ( as it ought to be ) because it is flat against the commandement of God. Touching the callings of children , they are to be ordered and appointed at the discretion of parents . For if the parent may order the vowe and the marriage of the child , then much more the calling . Here take notice of the impietie of the Romane religion . There are three especiall estates whereby man liues in societie with man : the Church , the Commonwealth , the familie . In the Church , that religion sets vp another head , beside Christ : in the Commonwealth , it sets vp an authoritie that serues to curb , and restraine the Supremacie of Princes in causes Ecclesiasticall . In the familie , it puts downe the authoritie of the father : for it ratifieth clandestine contracts , and it giues libertie to children past twelue or fourteene yeares of age , to enter into any order of religion against the consent of their parents . Againe , parents must be put in minde to know their authoritie , to maintaine it , and to vse it aright , for the good of their children , specially for their saluation . And children must be warned in all things honest and lawfull , to yeeld subiection to their parents : and in this subiection shall they find the blessing of God. Againe , here is set downe the office of parents , and that is , to prouide meete ouerseers and Tutors for their children after their departure . When Christ vpon the crosse had the pangs of death vpon him , he commends his mother to the tuition of Iohn . Ioh. 19. 26. When widdowes and Orphanes are wronged , God himself takes vpon him the office of a Tutor in their behalfe . Exod. 22. 22. And this shewes that it is a necessary dutie to be thought vpon . Thirdly , here the dutie of children is set downe , and that is , that they must be subiect to their Tutors and gouernours , as to their owne fathers and mothers . Ruth loued Naomi , and claue vnto her as to her owne mother . Ruth . 1. 16. Christ was subiect to Ioseph who was but a reputed father . Luk. 2. last . The sonnes of the Prophets obay their masters as their owne fathers , 2. king . 2. 12. and so doe the seruants to their master . 2. king . 5. 13. Nowe I come to the second part of the similitude , v. 3. Euen so we ] that is , the Iewes , and all the people of God in the olde testament . Were children ] were as children in respect of the Christian Church , in the new Testament . Were in bondage ] The Iewes are said to be in bondage in respect of vs : because they were subiect to more lawes then we are , and they wanted the fruition of the liberty which we inioy . They had the right of sonnes , but they inioyed not their right as we doe : and this is their bondage . For otherwise libertie in conscience frō hell , death , & sin , they had euen as we now haue . Rudiments of the world ] that is , the lawe or Ministerie of Moses , and it is so called , in respect of a more full and plentifull doctrine , in the ministerie of the newe Testament . And it is called the Rudiments of the world , because Iewrie was as it were , a little schoole set vp in a corner of the world , the lawe of Moses was as it were , an a , b , c , or Primar , in which Christ was reuealed to the world , in darke and obscure manner , specially to the Iewes . The vse . Here we see , that the people of the old Testament , were for right , heires as well as we , and therefore they had right to all the blessings of God. The difference betweene vs and them , is onely in the manner which God vsed in dispensing the foresaid blessings to vs. Againe , the fathers of the olde Testament before Christ , were but as children in respect of vs now . Thus much saith Paul in expresse words . And they were so , two waies . First , in respect of the Mosaicall regiment : because they were kept in subiection to more lawes then we . Secondly , they were so in respect of reuelation : because God hath reuealed more to vs , then to them . Read Luk. 10. 24. It may be said , we now are ( the best of vs , ) but children to Abraham and the Prophets , whether we respect knowledge , or faith . Answ. It is so . If we compare person and person : but it is otherwise , if we compare bodie with bodie , and compare the Christian church , with the Church of the Iewes before Christ : then we exceede them and they are but children to vs. This must teach vs all , to be carefull to increase in knowledge , and in the grace of God , that we may be answerable to our condition , And to liue in ignorance ( as the most doe ) is the shame of vs all . For in respect of the time , we should all be teachers , Heb. 5. 12. and yet God knows , the most are very babes . For aske a man how he lookes to be saued , he will answer , by seruing God , and by dealing truely . Now his seruing of God , is his saying of his praiers : and his praiers are the Beleefe , and the ten Commandements . This is a poore seruing of God , fitter for babes , then for men of yeares . It is further to be obserued , that Paul saith , the fathers of the old Testament , were in bondage vnder the lawe , after the manner of seruants , specially by reason of rites & ceremonies . And hence it followes , that the obseruation of a religion , in which are manifold bodily rites and figures , is a kind of bondage , and pertaines to the Church , for the time of her infancie or minority . Let this be remembred against the Romish religion : for it is like to that of the Iewes , in the olde Testament ; standing for the greatest part , in bodily rites , in differences of meates , and drinkes , in differences of times , places , garments ; in exercises , and afflictions of the bodie , in locall succession , in the collation of grace by the worke done , and such like . This is manifest to them which know● the masse , which indeede is nothing but a masse of ceremonies . Therefore the Romane religion is a childish and babish religion : and if it were of God , yet is it not fit for the church of the newe Testament , that is come forth of her minoritie . Religion that stands in the afflicting of the body , is but a shadow , and an appearance of humilitie . Col. 2. 23. And the true worshippers of God in the new Testament , worship him in spirit and trueth , Ioh. 4. v. 24 The fulnesse of time , or the full time , is that time in which the captiuitie of the Church endeth , and her libertie begins . This time was ended 4000. yeares from the creation : and it is called a full time , because it was designed and appointed , by the will & prouidence of the heauenly father . For he is Lord of time , and all seasons are in his hand : and his will or prouidence makes times fit or vnfit . Marke then , that is the onely full and fit time for the inioying of any blessing of God , which he by his prouidence appointeth . This must teach vs , when by praier we aske any good thing at Gods hand , not to prescribe any time vnto God , but to leaue it to his prouidence . Againe , if thou liue in any miserie , waite on the Lord , and be content . For that is the fit & best time of thy deliuerāce , which God hath appointed . Lastly , thou must be admonished to pray to god for grace and mercie , and to turne to him this daie before to morrowe . For this is the time which God hath appointed for these duties : this is the day of grace , and therefore the onely fit time . Heb. 3. 7. Psal. 32. 6. Thus much of the similitude : nowe I come to the first reason , whereby Paul confirmes his maine argument . Christ hath purchased and procured your libertie : therefore the time therof is come and past . For the better clearing of this reason , Paul sets downe the waie and order which was vsed in procuring this libertie . And it containes fiue degrees . The first is , the sending of the sonne , the second , his incarnation , the third his subiection to the law ; the fourth , our redemption from the laws , the fift , the fruition of our adoption , v. 4. 5. The first , the sending of the sonne is in these words , In the fulnesse of time , God sent forth his sonne . That we may attaine to the sense of this great Mysterie , sixe questions are to be propounded . The first is , what is meant by God ? Answ. The father , the first person . Eph. 1. 3. Blessed he God the Father of our Lord Iesus Christ , 2. Cor. 1. 3. and Ioh. 20. 17. And he is called God , not because he partakes more of the godhead then the sonne , or the h. Ghost : but because he is the first in order , of the three diuine persons : and he is the beginning of the sonne , and the H. ghost ; and hath no beginning of his own person : because he doth not receiue the godhead by communication from any other . In this respect he is called God more commonly then the sonne , or the holy Ghost . The second question is , How the father sends the sonne ? Answ. By his counsell and eternall decree , whereby the sonne was designed to the office of a Mediatour , and consequently to become man. Act. 2. 23. And thus is he said to be sealed of the father , Ioh. 6. 27. and to be sanctified , and sent into the world , Ioh. 10. 36. And therefore this sending implies no alteration or change of place . The third question is , whether the sonne was sent with his owne consent or no ? Ans. Yea , the decree of the father is the decree of the sonne , and the holy Ghost : because as they are all one in nature , so are they all one in will. All the persons then haue a stroke in this sending , yet for orders false , the father is said to send , because he is first . The fourth question is , how the father can send the sonne , considering they are both one ? Ans. In the doctrine touching the Trinitie , Nature , and person must be distinguished . N●ture , is a substance common to many , as the Godhead . A person is that which subsisteth of it selfe , and hath a proper manner of subsisting , as the father begetting , the sonne begotten , the H. Ghost proceeding . Now the father and the sonne are one indeed for nature , or godhead , but they are not one for person . Nay thus they are really distinct . The father is not the sonne , nor the sonne the father . And thus doth the father send the son . The fift question is , why the sonne is so called ? Ans. Because he was begotten of the father , by a perfect and eternall generation , not to be vttered of man , or conceiued . And we must be warned , not to conceiue it in any carnall or humane manner . For an earthly father is in time before his sonne , and the sonne after : but God the father and the sonne are coeternall , and not one before or after the other for time . An earthly father is forth of the sonne , and the sonne forth of the father : but God the father is in the sonne , and the sonne in the father . An earthly child is from his father by propagation , but the sonne is from the heauenly father not by propagation , but by communication of substance . Lastly the heauenly father begettes the sonne by communication of his whole substance , and so doth no earthly father . The last question is , whether the Sonne be God ? For it is here said , God sent his Sonne . Ans. He is God. For he that is sent forth from God , was before he was sent forth . And the sonne is said to be sent forth ; because he was with God the father before all worlds , Ioh. 1. 1. and because he came from the bosome of his father , v. 18. Obiect . I. The sonne is sent of the father : and he that is sent is inferiour to the father : and he that is inferiour to God , is not God. Ans. Two equalls by common consent may send each other : and therefore sending alwaies implies not inequalitie . Againe inferioritie is of two sorts , inferioritie of nature , and inferioritie of condition . The first doth not befall Christ : because for nature he is one and the same with the father . The second agrees vnto him , because of his owne voluntarie accord , he abased himselfe , and tooke vpon him the shape of a man , Phil. 2. 5. Obiect . II. God hath his beginning of none : the sonne hath his beginning of the father : therefore he is not God. Ans. The sonne in respect of his person is of the father : but in respect of his godhead , he is of none . The sonne of God considered as he is a sonne , is of the father , God of very God. But considered as he is God , he is God of himselfe , because the godhead of the sonne is not begotten , more then the Godhead of the father . Obiect . III. The sonne was made Lord in time , Act. 2. 36. therefore no God. Ans. Christ as he is the sonne of God , was not made Lord in time , but is by nature an eternall Lord , as the father . And he is said to be made Lord in respect of his condition as he is God-man , and that in time , in respect of both his natures . In respect of his manhood , because it is receiued into the vnitie of the second person , and exalted to the right hand of God in heauen . In respect of his Godhead , the maiestie and Lordship whereof , he declared and made manifest in the flesh after his resurrection . Thus was he made Lord by declaring himselfe to be so indeede . Rom. 1. 4. 1. Tim. 3. 16. Thus we see how God sent forth his sonne : the vse follows . This act of God in sending , declares his infinite loue : for this sending was for their sakes that were the enemies of God. And it further signifies vnto vs the most free loue of God. For nothing in vs mooued him to send , but his owne goodnes . This loue of God must mooue vs to loue God againe , and to be thankfull . The sonne of God takes not to himselfe the office of a Mediatour , but he is called and sent forth of the father : whereby two things are signified ; one , that the office of a Mediatour was appointed of the father : the other , that the Sonne was designed to this office in the eternall counsell of the blessed Trinitie . And so , that we may please God in our callings and places , we must haue a double assurance in our consciences : one , that the offices and callings which we performe , are good , & pleasing vnto God : the second , that we are designed and called of God to the said offices and callings . By this must we stay our minds in all our miseries . The sonne is sent forth , that is , he comes from his father , laies aside his maiestie , and takes on him the condition of a seruant . The same minde must be in vs to humble and abase our selues before God , to thinke better of others then of our selues , to be content with our condition , to be well pleased when we are despised and contemned , because we are worthie of it . This is to conforme our selues to Christ. That the sonne of God himselfe must be sent forth from the bosome of his father , this shewes the greatnes of our sinne and miserie , which was the occasion of this sending . And this must teach vs with bitternes to hate and detest our sinnes , which fetched the sonne of God from heauen , and to humble our selues with Dauid euen to the deepes , and thence to pray to God for his mercie . Psal. 130. 1. The second point , namely , the Incarnation of the sonne , is expressed in these words , Made of a woman : that is , made man , or made flesh of a woman . The Word was made flesh . Ioh. 1. 14. Here three questions are to be handled . The first is , why the Sonne was made flesh ? Ans. There be two speciall causes hereof . First , the order of diuine iustice requires that Gods wrath should be appeased , and a satisfaction made , in the same nature in which his maiestie was offended . Now the offence was in mans nature : and therefore in it must satisfaction to God be performed . Secondly , the Mediatour betweene God and man must be both for nature and condition in the meane betweene God and man , that is , both God and man : and thus the sonne of God is a perfect Mediatour . The second question is , how farre forth the sonne of God , was made flesh ? I answer three things . The first , that he tooke vnto him the whole and perfect nature of man in respect of essence , namely , the intire substance of a reasonable soule , and humane bodie . Here remember , that quantitie , that is , length , breadth , and thicknes , is not an accident which may passe and repasse , but it is of the substance of euery bodie , & therefore of the bodie of Christ. And for this cause it is impossible that the bodie of Christ in his quantitie , beeing foure or fiue foote in length , should be included in the compasse of a peece of bread that is but two or three inches in quantitie . The second is , that the sonne of God ●ooke vnto him the properties of mans nature , the powers of life , sense , motion , the facultie of reason , will , and affection . The third is , that he tooke to him the infirmities , and miseries of mans nature . Here two caueats must be remembred . The first , that he tooke to him onely such infirmities as are meere infirmities , and no sinnes . For example , vpon the words of Christ , Let this cuppe passe , Matth. 26. some say , that their was obliuion in Christ : but this may not be said . For obliuion is a sinne , namely , a forgetting of that which a man ought to remember : & there may be in Christ or other men , a suspending of the Memorie , by some externall and violent cause , without obliuion . The second caueat is , that the sonne of God tooke to him the infirmities which pertaine to the nature of man , and not such as pertaine to the persons of men , as dropsies , gouts , consumptions , and such like . For he tooke not the person of any man , but the nature of all men , with all the appurtenances thereof , except sinne . The third question is , How was he made flesh ? Ans. The flesh or manhood of Christ , was first framed , then sanctified , and then vn●ted to the godhead of the sonne . And thus was he made man. Remember here that the forming of the flesh of Christ , the sanctifying of it , and the personall Vnion are all together for time : and I distinguish them in this sort , onely for doctrines sake . In the framing of the manhood , I consider the matter , and the manner . The matter was the substance of the Virgin , signified in these words , Made of a woman . By this Christ is distinguished from all men in the world : from Adam , because he was neither of man nor woman , but of ●edde clay . From Eue , because shee was made of man , and not of woman . From all that come of Adam and Eue , for they are both of man and woman ; whereas Christ is of woman , and not of man. Againe , Paul addes these words , [ made of a woman ] to note the accomplishment of the promise , the seede of the woman shall bruise the serpents head . Gen. 3. 15. The manner of framing is expressed , when Paul saith , made , not begotten of a woman . The manhood then of Christ , was framed without naturall generation , by an extraordinarie worke of the holy Ghost . Here a doubt is answered . Some man may say , if he were made of a woman , he comes of Adam , and consequently he is a sinner . Ans. The order set downe by God with Adam in the creation is , that whatsoeuer he looseth , all his posteritie shall loose that comes of him by generation . Vpon this order , all that are begotten of Adam , with the nature of man , receiue the sinne and corruption of nature . And so should Christ haue done , if he had descended of Adam by generation . But considering his flesh was made of the substance of a woman , and not begotten of any man : therefore he takes the nature of man , and not the corruption of nature . The sanctifying of the manhood of Christ , is a worke of diuine power , whereby at the time of the framing thereof , it was filled with the gifts of the holy Ghost aboue measure , that he mightin both natures be a perfect Sauiour . Here obserue , that Christ by the actions of his life , did not merit for himselfe glorie , and eternall happines : because he was most worthie of all glorie and honour at the very first moment of his conception . Againe , obserue that Christ in his manhood increased in grace , as in age , and stature . Luk. 2. And this increase was without all imperfection : for in his infancie , Christ receiued a full measure of grace fit for that age : when he was twelue yeares old , he receiued a further measure , fit for that age : and so when he was thirtie yeares old . And thus increase of grace , and the perfection thereof , stand both together . And this increase is not onely in respect of experience , and the manifestation of Grace before God and men , but also in respect of the habit or gift : though the Schooles for 400. yeares haue taught the contrarie euer since the daies of Lumbard . The third thing is , the Vniting of flesh to the Godhead of the Sonne : and that is done , when the sonne of God makes the flesh , or nature of man , a part of himselfe , and communicates vnto it his owne subsistance . The like example to this is not to be found againe in the world : yet haue we some resemblance of this mysterie in the plant called Misselto , which hath no roote of his owne , but growes in a tree of an other kinde , and thence receiues his sappe . And so the manhood of the sonne hath no personalitie or personall subsistance , but is receiued into the Vnitie of the second person , and is sustained of it . It must here be obserued , that there is a difference betweene the manhood of Christ , and all other men . Peter is a person subsisting of himselfe , and so is Paul , and euery particular man : but so is not the manhood of Christ : and therefore it is to be tearmed a nature , and not a person . And it is no disgrace , but an exaltation to the nature of man , that is subsists by the vncreated subsistance of the second person . It may be obiected , that all beleeuers are ioyned to the sonne of God , as well as the flesh of Christ : I answer , they are so , but in an other kind , and in a lower degree , by communication of grace , and not by communication of personall subsistance . Thus we see how the sonne was made flesh : the vse follows . Hence we learne to vse all meanes , that we may become newe creatures , and be borne of God. God becomes man , that we men might be partakers of the diuine nature . Christ is made bone of our bone , and flesh of our flesh , by his incarnation , that we might be made bone of his bone , and flesh of his flesh by regeneration . The sonne of God was made the sonne of man , that we which are the sonnes of men might be made the sonnes of God. To be made flesh , is the abasement of the sonne : in this abasement he goes on , till he become euen as a worme of the earth , Psal. 22. 7. so must we abase our selues , till we be anihillated and brought to nothing : then shall we be like to Christ , and filled with the good things of God. Our sinnes are a wall of partition betweene God and vs : so as we are farre from God , and God from vs , Isa , 59. 2. and this partition is of our own making : and by this means we haue no accesse to God of our selues , though we pray vnto him , and fill heauen and earth with our crie . Now the sonne of God made man , is Immanuel , that is , God with vs , Isai , 7. 14. and his incarnation is a meanes whereby we haue accesse to god , and he is nere vnto vs when we pray vnto him in trueth , 2. Chron. 15. 2. This must teach vs to drawe nere to God in the hearing and obeying of his word , in praier , and in the vse of the holy Sacraments . If this be not done , great is our wickednesse , and great shall be the punishment , Iob. 21. 14. Psal. 73. 27. The incarnation of Christ , is the foundation of all our comfort , and all good things which we inioy . By it God comforts , Adam , The seed of the woman shall brnise the serpents head . Iacob is comforted by the vision of a ladder , reaching from heauen to earth : and this ladder is the sonne of God made man , Ioh. 1. 51. Iob comforts himselfe in this , that his Redeemer of his own flesh ( as the word signifieth ) liueth , Iob. 19. 25. In the old testament , they which sought vnto God , came to the Arke or Propitiatorie , and there were they heard , and receiued the blessings of God. Now Christ , God and man , is in stead of the Arke , Rom. 3. 25. and therefore we must come to him , if we would receiue any good thing of God. The godhead is the fountaine of all good things , and the flesh or manhood is a pipe or conduit to conuaie the same vnto vs. If we would then receiue true comfort , we must hunger and thirst in our hearts after Christ , and by our faith eate his flesh and drinke his blood , Ioh. 6. 54. 56. The third point or degree , is the subiection of the sonne of God to the lawe expressed in these words , made vnder the lawe . Here two questions are to be answered . The first is , who is made subiect to the law ? I answer , the sonne of God. And this may not seeme strange , that he which is Lord of the law , should be subiect to the law : for he must be considered , as he is our pledge and suretie , Heb. 7. 22. and as one that standes in our place , roome , and stead ; and before God represents the person of all the elect : and in this respect is he subiect to the lawe , not by nature , but by voluntarie abasement and condition of will. The second question is , how the sonne of God was subiect to the lawe ? Answ. By a twofold obedience : namely , by the obedience of his passion , and by his obedience in fulfilling the lawe . The obedience of his passion stands before God as a satisfaction for the breach of the law . In it consider two things , the foundation of the passion , and the passion it selfe . The foūdation is , that the sonne of God was made sinne for vs , 2. Cor. 5. 21 that is , all the sinnes of all the Elect were imputed to him , and he in our roome and place was recounted a sinner . The passion it selfe , is the curse of the law , laid on the sonne of God , namely , the first death , and the paines of the second death , which is in effect and substance , the paines of hell , as I haue shewed in the 3. chap. v. 13. of this Epistle . By the second Obedience in fulfilling the lawe , the sonne of God performed for vs , all things contained therein , that we might haue right to life euerlasting , and that according to the tenour of the law , Leuit. 18. 5. Doe all these things and liue . Of this obedience 2. questions are demanded . The first is , whether it be necessarie for the iustification of a sinner ? Answ. It is : The summe of the lawe is , Loue God with all thy heart , and thy neighbour as thy selfe : Now euery iot and title of the lawe must necessarily be fulfilled , Math. 5. 18. Much more then the summe and substance of the lawe . And it cannot be fulfilled by vs , beeing sinners : therefore there must needs be a translation of the lawe from our persons , to the person of the Mediatour , who is to accomplish euery iot of the law for vs. Againe , He that doth not all things contained in the law , is cursed . Gal. 3. 13. He therefore that would eschewe the curse of the law , and come to life euerlasting , must by himselfe accomplish all things contained in the law : and if this cannot be done , the law and all the contents thereof , must needs be accomplished in the person of the Mediatour : otherwise the curse cannot be auoided . Lastly , we owe vnto God a double debt or tribute . The first is , homage or subiection to be performed with all the powers of the soule , & with all the strength of all the powers , and that from the first conception . The second is , a satisfactiō by death for the breach of the law . And the lawe is the bond that binds vs to the paiment of this double debt . And till the iustice of God in the law be answered to the full , this bond cannot be cancelled . Therefore the sonne of God the Mediatour , must not onely die for vs , but also performe homage for vs to God , according to the tenour of the law . Therefore he saith , that he must performe all righteousnesse , Math. 3. 15. And Paul , that Christ is the end of the law for righteousnesse , Rom. 10. 4. It is alleadged , that Christ as man fulfilled the lawe for himselfe : and therefore not for vs. Ans. The flesh or manhood of Christ considered by it selfe apart from the godhead of the sonne , is a creature that owes homage vnto God. Yet if it be considered as it is receiued into the vnitie of the second person , and is become a part thereof , it is exempted from the common condition of all other men , and is not bound to performe subiection , as all men are . For if the sonne of man be Lord of the Sabboth , then also is he Lord of the whole law . And Paul here saith , that the sonne of God , is not borne but made vnder the lawe . Againe , it is alleadged , that the blood of Christ taketh away all sinne , 1. Ioh. 1. 7. and when all sinne is taken away , the law is fulfilled , and the person iustified . Ans. When S. Iohn saith , the blood of Christ purgeth vs from all sin , he excludes the blood of beasts , and all meritorious means of saluation in man , out of Christ , & he excludes not the obedience which the Mediatour yeelded to the father in all his sufferings . Againe , it is not true that a sinner is iustified , when all sinne is abolished , vnlesse iustice be added . For iustification is an alteration of a sinner from one cōtrarie to another , from euill to good , from life to death : and therefore sinne must depart , and iustice come in the roome thereof . That a darke house may be inlightned , darkenes must first be abolished , and light must come in the stead thereof . And that a man may be iustified , sinne must be couered , and righteousnesse imputed . The second question is , how the sonne of God performed this obedience ? Ans. He was obedient to his father to the death , and that according to all the duties of loue in the first table : & for the second table , he loued his enemie as himselfe , because he gaue his life for man. Marke then , he did all things contained in the lawe , and more too , in respect of the duties of the second Table . For the lawe binds vs to loue our neighbours as our selues , and not more then our selues . This obedience therefore is truely to be tearmed a worke of supererogation : and there is none in the world beside . The vse . That the sonne of God was conformable to the law , it argues the goodnesse , perfection , and excellencie thereof . Here againe marke the difference , between the man Christ , and all other men . He was not borne subiect to the lawe , but made subiect : not subiect by nature , but by will and by voluntarie abasement . All other men are subiect not by will , but by nature : not made , but borne subiect . Therefore Paul saith , the Gentiles doe by nature the things of the lawe . The remainders of the law since the fall are naturall in all men : therfore the whole lawe was naturall before the fall . Man was at the first created in righteousnes and holinesse , Eph. 4. 24. and therefore in a perfect subiection and conformitie to the lawe . It is a naturall propertie of a reasonable creature , to doe homage to the creator . It is an error then in the papist to teach , that the Image of God in our first parents was supernaturall . The fourth point or degree is , the Redemption of man frō vnder the law in these words [ that he might redeeme them which were vnder the law . ] Here fiue things are to be considered . The first is , what is meant by beeing vnder the law ? Ans. The lawe must be cōsidered two waies : first , as the Rule of life . Thus angels are vnder the lawe , and Adam before his fall , and the saints nowe in heauen . And none yeeld more subiection to the lawe then they : and this subiection is their libertie . Againe , the lawe must be considered as a grieuous yoke which none can beare . It is a yoke three waies : first , because it did bind the Church of the olde testament to the obseruation of many and that very costly ceremonies , for the maintenance of the altar at Hierusalem was a matter of great charges . Secondly , it is a yoke because it binds euery offendour to euerlasting death , Gen. 2. 17. Gal , 3. 13. Thirdly , it is a yoke as it increaseth sinne , and as it is the strength of it , 1. Cor. 15. 56. Rom. 5. 20. and 7 , 8. And it increaseth sinne , not as a cause , but as an occasion . For the wicked nature of man is , the more to doe a thing , the more he is forbidden . The Israelites are bidden to goe on to Canaan , then they like Egypt well . They are forbidden to goe to Canaan , and cōmanded to stay in the wildernesse , but then they will needs go to Canaan . Circumcision commanded , was lothed of all nations : when it was abolished , then men of sundrie nations imbraced it as needefull to saluation . To be vnder the law then , is to be in subiection to it , as it is a burden and yoke in the three former respects , specially to be subiect to the curse of the law . The second point is , who are vnder the law ? Ans. The Iewes before the comming of Christ were vnder the law in respect of Ceremonies : and all men naturally are vnder the law in respect of the malediction and curse therof , all beeing borne children of wrath . Eph. 2. 3. Here comes a lamentable matter to be considered . Very few in respect , know themselues to be in bondage to the curse of the law . For they thinke it an easie matter to obserue the law : and it is vsed for a forme of praier whereby men vse to blesse themselues morning and euening . Learne therefore this one lesson , that thou art by nature in thy selfe vnder the curse of the law , and for thine offences by it bound ouer to euerlasting death . If thou should est be proclaimed an Outlaw , or a writ of rebellion should be serued on thee , it would make thee at thy wits ende . Now behold , the law proclaimes thee a traytour and rebell against God , through heauen and earth . The law shuts heauen against thee : it sets hell and death wide open for thee , and it armes all the creatures of God against thee . Therefore it stands thee in hand to looke about thee , and to flie from the sentence of the lawe , to the throne of grace for mercie and forgiuenes . It hath bin the fashion of all holy men to acquaint themselues with this one lesson , that they were by nature vnder the law , specially then when they were to humble themselues in the presence of God. Daniel in his praier , ascribes shame and confusion to himselfe , Dan. 9. according to the voice and crie of the law : and the prodigall sonne confesseth that he had sinned against his father , and against heauen , and that he was vnworthy to be accounted a child of God ; according to the law iudging and condemning himselfe . The third point is , what is the price wherby men are bought or redeemed from vnder the law ? Ans. The obedience of the Sonne , whereby he stood in subiection to the law for vs : as Paul signifies in the words immediatly going before . It may be said , how can the obedience of one man be a price of redemption for an other ? I answer , we must consider Christ not as a meere man , but as God-man , and by this meanes his Obedience is of infinit merit , and efficacie . Againe , we must consider him not as a priuate , but as a publike person , representing all the Elect in his obedience to his father . And by this meanes his Obedience ferues for all that beleeue in him . Againe , it may be alledged , that the law saith , Thou shalt loue , thou shalt not lust , &c. And , the soule that sinnes , that soule shall die . Ezech. 18. 20. And , a man shall not redeeme the life of his brother . Psal. 49. 7. Ans. The law requires that euery man performe obedience and make satisfaction in his owne person , and the law knows no other obedience . But this must be considered , that the law is but one part of the reuealed will of God : and that the Gospel is an other distinct part , reuealing more then the law euer knew . And the Gospel teacheth a Translation of the law in respect of obedience , from our persons to the person of the Mediatour , and thereby it addes an Exception to the law . The fourth point is , who are partakers of this Redemption ? Ans. They which see , and feele , and bewaile their condition that they are vnder the law , and flie from the sentence thereof to the throne of grace for mercie . Christ came to saue sinners , Matth. 9. that is , such as are conuicted by the law , and know themselues to be sinners . He offers ease to them that trauell and are heauie laden , Matth. 11. 28. He preacheth deliuerance to captiues , Luk. 4. 18. Here we are to bewaile the miserie of our people , that know not themselues to be vnder the law : nay they loue and delight to be vnder it . For they alleadge for themselues , that they say their praiers duly and truly , that they meane well to God-ward , and deale truly with men : and therfore they thinke God will haue mercy on them , and haue them excused for all their offences . The last point is , what benefits arise of this deliuerance from vnder the law ? Ans. They which turne to God , and beleeue in Christ , reape foure benefits hereby . The first is , that no sinne shall haue dominion ouer them , Rom. 6. 14. Here marke by the way , that they which are in Christ , cannot wholly fall from grace . For they which wholly fall away , are vnder the dominion of sinne . The second is , that God will accept the indeauour to obay , for obedience , because they are freed from the rigour of the law . Read Malac. 3. 17. The third is , that they haue libertie to liue and serue God without feare of damnation , or any other euill . Luk. 1. 74. The last is , that afflictions cease to be curses , and are turned to blessings : and for this cause they are delaied and qualified for the good of them which are afflicted . Psal. 89. 32. J will correct them that offend with a rodde , but I will not take my mercie from them . Prou. 3. 11. Grieue not for the correction of the Lord : for he loueth , whome he correcteth . Ierem. 10. 24. Correct vs in iudgement : and powre forth thy wrath vpon the nations , that haue not knowne thee . This must teach men that professe , or teach Christ , not to be discouraged when they are abused , railed on , slaundered , or cursed . For if they be from vnder the law , and so from vnder the sting of a guiltie conscience ; nothing shall hurt them . They must be content for a while to suffer the snatches , and bitings of the deuill : for in the ende his head shall be bruised in peeces . To ende this point , it may be said , if we that beleeue be not vnder the law , then we may liue and die as we list . Ans. We are free from the law , as a yoke , but not free from it , as it is the rule of obedience , and good life . And because we are freed from the bondage of the law , therefore we must be a law to our selues : we must be voluntaries , Psal. 110. 4. without constraint , freely yeelding subiection to the will of God , and not for feare of hell , and the last iudgement . The third and last degree , is the Fruition of adoption , in these words [ that we might receiue the adoption of sonnes . ] Here two questions are to be considered . The first is , How the Church of the new Testament is saide to receiue the adoption which was before receiued in the old Testament ? Ans. In scripture a thing is often said to be done , when it is done more fully , and plentifully . Christ tells Nathanael that he shall see heauen open , Ioh. 1. 51. that is , more plainly opened . For it was not shut in the old Testament . And , the holy Ghost was not yet , Ioh. 7. 39. that is , in the full measure . And , the way into the Holiest , was not open while the Tabernacle was standing , Hebr. 9. 8. that is , plainly made manifest . And in this place , Beleeuers of the new Testament receiue the Adoption : because they receiue it in a more full and plentifull manner , in that the spirit of children is powred forth vpon them in larger measure , whether we regard Illumination , or the gifts of regeneration . This must teach vs that liue in these latter daies , to put on the condition of sonnes and daughters of God , in reuerence , obedience , and thankefulnes . Butalas , among the multitude , it is farre otherwise . For the most liue euen as Atheists in ignorance , according to the lusts of their owne hearts . The faith and repentance , which they professe , is but Ceremoniall faith , and Repentance . The second question is , whence springs our adoption ? The answer is plaine in the words : from the obedience of the sonne , whereby he stood in subiection to the law . Here the question of all questions is answered , namely , what is that thing by which , and for which , a sinner is iustified before God , and saued ? Ans. The Obedience of the sonne of God made man , and made vnder the law for vs. For this is it that frees vs from vnder the law , and giues vs the Adoption of sonnes . And this alone is it , whereby we stand before the Tribunall seat of God , which also we are to oppose to the iudgement of God , to hell , death , and condemnation . Therefore our common people erre , that looke to be saued by their good deedes , that is , by their good meaning , and dealing . They thus tread the blood of Christ vnder their owne feete , and become Iesuses or Sauiours to themselues . Secondly they erre , that teach iustification by the essentiall iustice of the Godhead of the sonne : for that it is incommunicable : and they which are iustified by it , are also deified . Thirdly , the Papist erreth , which teacheth iustification partly by remission of sinnes , and partly by that which we call inward sanctification : which is imperfect and mixed in this life with our corruption , and therefore vnfit to absolue and acquit vs before God. It may be said , what must we doe that we may be iustified and saued by this Obedience of the Mediatour ? Answ. In the old Testament , when a man had sinned , he brought a sheepe or an oxe to the doore of the Tabernacle , and when the Priest cut the throat of it , the partie laid his hand vpon the head of it . Exod. 29. 10. And hereby he signified , that the beast had done no hurt , and that he as a guiltie malefactour had deserued death . Now all this was done in figure . And it teacheth vs , that we miserable sinners must come to God ; that we must bring our sacrifice with vs , namely , the lambe of God , which is the sonne of God , made man , & made vnder the law : that we must present this lambe , and the oblation thereof to the father for vs , laying our hands on the head of it : that is , confessing ourguiltinesse , and that we haue iustly deserued death and perdition from the presence of God. In the last place , we must intreat the Lord to accept the blood of the lamb for vs , and the whole obedience of the Mediatour . Thus shall we be iustified and saued . Thou wilt say , I will therefore doe this , when I am dying . I say againe , let it be thy daily exercise to the very death . Thou wast seauen yeares in learning of thy trade ; thinke not therfore in an houre or two , to worke thy reconciliation with God. If thou art many yeares in learning such things as are done by the strength of nature , thinke not to attaine to things aboue nature , when , and howe thou wilt . It is a rule receiued of all men , that they must blesse themselues : now the right way to blesse thy selfe , is to plead-guiltie before God , and to intreat him to accept the obedience of the Mediatour for thee . Uers. 6. Sonnes ] that is , such as inioy the libertie of sonnes . Sent forth ] a speach borrowed from Embassadours , which are sent forth with instructiōs , what they shal say or do : & it signifies , that the spirit reueales nothing but that which is the will of the father & sonne , Ioh. 16. 14. Crying ] making vs to crie , Rom. 8. 26. For if the words be taken properly , the spirit must pray to it selfe . Abba ] the next word is the exposition , Father . The sense . The father hath sent forth the spirit of his sonne vnto you ; this spirit sent forth , dwels in your hearts : dwelling in your hearts , it makes you pray to God as to a father● and all this it doth , because you are indeed sonnes of God. The scope . The question is , whether beleeuers of the newe Testament be seruants to the law , or children ? Paul answers , no : and he giues two reasons . The first , was in the former verses : the second in this . And it is drawne from the signe , thus . Yee haue receiued the spirit crying , Abba , father : therefore ye are sonnes indeede . In the words , I consider fiue things : the person sent forth , the spirit of the sonne : the person sending , God : the manner of sending : the place , whither the spirit is sent , your hearts : the office of the spirit , Crying , Abba . Of the first : the spirit of the sonne it is , who is sent forth . He is so called : first , because he proceeds by communication of substance , or godhead , not onely from the father , but also from the sonne . Secondly , because in his manhood he is annointed and filled with the Holy Ghost , aboue measure : thirdly , because by his death ; he hath merited the giuing and sending of the Holy Ghost vnto vs. Moreouer , the spirit of the sonne is here described . First , he is a person subsisting of himselfe , in that he is said to be sent forth : secondly , he is a diuine person and no creature , because he dwels in the hearts of all beleeuers : thirdly , he proceeds from the father and the sonne : from the father , because he is sent of him ; from the sonne , because he is the spirit of the sonne . The vse . By this we learne , that the Intercession of Christ , is of force with God. For he praied for the sending of the spirit , and it is accomplished . Read Ioh. 14. 16. And it is a superfluous doctrine , to teach the Reall presence of the flesh of Christ in the Sacrament . For Christ is departed from vs in respect of his manhood : because the spirit is sent , Ioh. 16. 7. Thirdly , that which the spirit inwardly teacheth , is the same with that which the sonne hath reuealed by the Ministerie of the Prophets , and Apostles ; because the spirit is the spirit of the sonne . Read Ioh. 16. 14. Doctrines then concerning saluation , that are beside , or contrarie to the Scriptures ( as a great part of the Romish religion is ) are not reuealed by the spirit of God , but are the fictions of the deuill . The person sending is God , that is , the father , in these words , God sent forth the spirit of his sonne . Where marke the distinction of the persons in Trinitie . There is the father , the sonne , & the spirit of the sonne . And here remember , that this action of sending forth , argues not superioritie in the person sending , nor inferioritie in the person sent : ( for equals may send each other by common consent ; ) but it argues Order , and a distinction of persons in respect of their beginning . For the father is of none , the sonne is of the father , and the Holy Ghost is of both : and hence it is that he is sent of both . The manner of this sending forth , was on this sort . We may not imagine that in this sending , there was any change of place , for the Holy Ghost is euery where . But he is said to be sent forth , when he manifests his presence by his diuine operation , or by speciall & supernaturall gifts in the hearts of beleeuers , as by the gift of illumination , faith , regeneration , life , sense and motion are the gifts of the spirit , and so are ciuill vertues : but the sending of the spirit is onely in respect of such gifts as are bestowed in the Church , in the receiuing of which , the spirit is acknowledged . The place , or mansion of the spirit is the heart , that is , the minde , will , and affection . The heart is the very sinke of sinne ; yet that doth the spirit choose for his abode . Hence we learne . 1. That the beginning of our newe birth is in the heart , when a newe light is put into the minde , a newe and heauenly disposition into the will , and affection . 2. The most principall part of our change or renouation , is in the heart , where the spirit abides . The end of all teaching is loue out of a pure heart , good conscience , and faith vnfained , 1. Tim. 1. 5. 3. The beginning and principall part of Gods worship is in the heart . He that serues God in the righteonsnesse of his heart , in peace , and ioy in the Holy Ghost , is accepted , Rom. 14. 17. 4. In our hearts no wicked or carnall thought , will , desire , or lust must raigne , but onely Gods word and spirit . For thy heart is the house where the spirit dwels , and he must be Lord of his owne house . 5. Aboue all things keepe watch and warde about thy heart : and fill it with all good cogitations & desires , that it may be a fit place of intertainment for the spirit , who is ( as it were ) an Embassadour sent from the great God vnto thee . The last thing is , the office of the spirit , which is to make beleeuers Crie Abba . Here I consider 4. things : 1. The meanes whereby this Crie is caused . 2. The nature of it . 3. To whome it is directed . 4. The manner of direction . For the first , in the effecting or causing of this Crie , there are 4. workes of the spirit . The first is Conuiction , when a man in his iudgement and conscience is conuicted , that the scriptures of the Prophets and Apostles , are indeed the word of God. To this purpose there are many arguments which nowe I omit . This conuiction is a common worke of the spirit , yet necessarie , because much Atheisme lies lurking in our hearts , which makes vs call into question euery part of the word of God. The second worke is Subiection , whereby a man conuicted that the scripture , and euery part of it , is the word of God , subiects himselfe in his heart to the commandement of God , which bids him turne to God and beleeue in Christ. And this second , is a worke of the spirit of grace proper to the elect . The third is , the Certificate or testimonie of the spirit , which is a diuine manner of reasoning framed in the mindes of them that beleeue and repent , on this manner : He that beleeues and repents is Gods child . Thus saith the Gospel : But I beleeue in Christ and repent : at the least I subiect my will to the commandement which biddes me repent and beleeue : I detest mine vnbeleefe , and all my sinnes : and desire the Lord to increase my faith . Therefore I am the child of God. This is the practicall syllogisme of the H. Ghost . It is the testimonie of the spirit , that we are the sonnes of God : it is the earnest of the spirit , and the seale whereby we are sealed to the day of our redemption : and it containes the certentie ofspeciall faith . The fourth thing that followes vpon this Testimonie , is Peace of conscience , Ioy , and affiance in God. And from this affiance comes the crying here mentioned , whereby euery true beleeuer with open throat ( as it were ) cries vnto god the father . This doctrine is of great worth , it is the hinge vpon which the gate of heauen turnes : and therefore to be remembred . The vse . By this we see a manifest errour in the Popish religion , which teacheth that we can haue no other certenty of our saluation in this life , but that which is probable or coniecturall , that is , a certentie ioyned with feare , suspicion , and some doubting . Certentie in respect of God , that promiseth : feare & doubting , in respect of our owne indisposition . But this doctrine is false . For they which are Gods children , receiue the spirit crying Abba : and this crying argues affiance or confidence in God. By faith we haue confidence in God , and entrance with boldnesse , Eph. 3. 11. and boldnesse is opposite to feare , and excludes doubting in respect of our selues . Againe , by this doctrine we see it is ordinarie , and possible , for all that beleeue and repent , to be certainly assured that they are the children of God. For if they haue the spirit of God crying in them ( as all Gods childrē haue ) they cannot but perceiue this crie , and withall they haue the testimonie of the spirit in them , which is the ground of this crie . Rom. 8. 16. And seeing this is so , we must be admonished to vse all meanes that we may be assured that we are the children of God. 2. Pet. 1. Giue all diligence to make your Election sure . Paul bids rich men lay vp a good foundation against the time to come . 1. Tim. 6. 18. And this foundation must be laide not in heauen , but in the conscience . God of his mercie hath made a couenant or bargaine with vs that beleeue and repent : in this bargaine he hath promised to vs pardon of our sinnes , and life euerlasting : let vs then neuer be at rest till we haue receiued earnest from the hand of God , and haue his promise sealed vnto vs by the spirit in our hearts . You will say , what shall I doe to be assured that I am Gods child ? Ans. Thou must examine thy selfe of two things . The first is , whether thou art conuicted in thy iudgement that the Scripture is indeede the word of God : if thou art not yet conuicted , then inquire and vse meanes that thou maist indeed be conuicted : otherwise all is in vaine . Secondly , inquire whether thou dost indeed and in good earnest , submit and subiect thy will to the cōmandement of God , which bids thee beleeue in Christ , and turne vnto God. For if thou canst say , that thou dost will to beleeue , and will to repent , if thou shew this will indeede in the vse of good meanes , if thou condemne and detest thy vnbeleefe , and all other thy sinnes , thou hast receiued the earnest of the spirit , and thou art indeede the child of God. And this assurance shall be vnto thee of great vse . For it will make thee reioyce in afflictions : and it will worke patience , experience , hope . Rom. 5. 5. It will make thee despise this world , it will take away the feare of death , and kindle in thy heart a desire to be with Christ. Touching the nature of this crie , it stands in the desires and groanes of the heart , directed vnto God. And these desires may be distinguished from all carnall desires , by three properties . First of all , they are in the hearts of them that are turned to God , or at the least beginne to turne vnto him . For God heareth no sinners . Secondly , they are conceiued in the minde according to the reuealed will of God. Rom. 8. 27. 1. Ioh. 5. 14. Thirdly , they are diuine and spirituall , touching things which concerne the kingdome of God. Rom. 8. 5. Desires thus qualified , haue the force of a loud crie in the eares of God. Psal. 10. 17. God heareth the desire of the poore . Psal. 38. 9. All my desires are before thee . Psal. 145. 19. He fulfilleth the desire of them that feare of him . Isa. 64. 24. Before they crie I will answer : that is , so soone as a desire of my helpe is conceiued , and before it be vttered , I will answer . That the desires of our hearts are cries , it is by meanes of the intercession of Christ. This Intercession is not a vocall , but a vertuall praier , in that the Sonne of God presents his manhood and his merits before the father in heauen , willing as God , and desiring as man , that the father should accept the said merits for vs. Now this will and desire of the Sonne , is of great force with the father . It is a Crie in which the father is well pleased : and by it the desires of our hearts are Cries in the eares of God. Of these desires there be two speciall examples in the scriptures . The first is , when we are touched in our hearts for our sinnes , to flie to the throne of grace , and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes , and therefore purposed in his heart to humble himselfe , he receiued pardon . Psal. 32. 5. I said I will confesse my wickednes against my selfe vnto the Lord , and thou forgauest the punishment of my sinne . When the prodigall sonne conceiued a desire to be reconciled to his father , with a purpose to confesse his offence , before he had vttered his desire , he is receiued to mercie . Luk. 15. 21. The second example is a desire of Gods presence and protection in common iudgements . When Moses stoode at the redde sea , in great danger , hauing the sea before him , and Pharaohs charriots behind him , no doubt he lifted vp his heart vnto God , but we read not of any thing that he said , and yet the Lord saith , Why criest thou to me ? Exod. 14. 15. When Iehosaphat was in great distresse , by reason of the armie of the Ammonites confounded in himselfe , he saith , O Lord , we know not what to doe , but our eyes are towards thee . 2. Chron. 20. 12. and hereupon he obtained deliuerance . The vse . By this we learne to lay aside formall praying and lippe labour , and to learne to lift vp our hearts to God in heauenly sighs and desires : for that is indeede to pray . It is the very first thing , that the child of God doth , inwardly to sigh and desire reconciliation with God in Christ : and he which cannot doe this , is not as yet borne of God. Againe , many are cast downe in themselues , because they see their mindes full of ignorance , their wills full of rebellion , and subiect to many temptations ; and they find little goodnes in themselues , but they must be comforted by this : if they can but groane and sigh vnto God in their hearts for mercie and forgiuenes , they haue the spirit of God crying in them Abba ; and they haue receiued the first fruits of the spirit . The desires and cries of our hearts are fruits of the Intercession , or crie of the Sonne of God in heauen for vs. Others are grieued , because they haue praied long , and they find not the fruit of their praiers : but if they can pray , sighing and groaning in their hearts for grace and mercie , let them be content : for it is the spirit of grace and praier , that makes them sigh and groane . And euery sigh of a contrite heart , hath a loud crie in the eares of God. It falls out often , that men in extremitie of danger confounded in themselues , know not what in the world to say , or doe . Ezechias in his sicknes could not say any thing , but chatter in his throat , and mourne like a doue . Isa. 38. 14. Some lie vnder the sword of the enemie , others in a tempest are cast ouer shipboard into the sea . Now this must be their comfort , if they can lift vp their hearts vnto God if they can but sigh & groane for his presence and assistance , the Lord will heare the petitions of their hearts : for the inward sobbes , groanes , and sighs of repentant sinners , are loud and strong cries in the eares of god the father . The third point is , That the crie of the spirit is directed to God ; because it makes vs crie , Abba , father . Here first obserue that Praier to Saints and Angels , is carnall praier . For the praier which is caused by the spirit , is direct to the father . And good reason : for it is the propertie of God to heare the crie of the heart . Rom. 8. 27. Some say , that the Saints in heauen are with God , and that in him they see the desires of our hearts : but it is false which they say . For the Scripture saith , that God alone searcheth the heart . 1. king . 8. 39. None knowes what is in man but God , and the spirit of man. 1. Cor. 2. 11. Though Abraham had the sight of God , yet is it said , Thou art our father , and Abraham knowes vs not . Isa. 64. 16. And for this cause , Inuocation of Saints , whether it be called Latria , or Dulia , is flat idolatrie . Againe , Praier is to be made to God as he hath reuealed himselfe in the word ; that is , to God , who is the father of Christ , and in him our father , who also sends his spirit into our hearts , crying Abba . It is an heathenish practise ( which is also the practise of many among vs ) to pray to an absolute God , that is , to God out of the Father , Sonne , and holy spirit . Thirdly , here we see that true and spirituall Inuocation of God , is a marke of the Church of God : because it is a fruit of the spirit of God in them that are the children of God. And by this the people of God are noted . Act. 9. 14. 1. Cor. 1. 2. and on the contrarie , it is the marke of an Atheist not to pray . Psal. 14. 4. The last point is , the manner of directing our cries to God. First of all , they are to be directed to him with reuerence , as beeing present with vs : for to crie Abba , is not to speake words into the aire , but to direct our hearts to one that is present with vs in all dutifull and childlike manner . Thus did Dauid , Psal. 119. 58. and Paul , Eph. 3. 14. Secondly , our cries are to be directed to God with subiection to his will. Read the example of Christ , Mark. 14. 36. and of Dauid , 2. Sam. 15. 26. This condemnes the practise of many men . Balaam desired to die the death of the righteous , but without subiection to God : for he would not liue the life of the righteous . And many among vs haue often good motions and desires in their minds , but there is no soundnes in them : because they are not ioyned with a change and conuersion of heart and life . Thirdly , our desires are to be directed vnto God with importunitie and instancie . For the spirit makes vs crie Abba , Father : that is , My father , and thy father . God requires this importunitie of vs. Luk. 18. 1. It is practised by Dauid , Psal. 69. 4. by the woman of Canaan , Matth. 15. We must doe as Iacob did , wrastle with God , and giue him no rest till he fulfil the desires of our hearts , and giue vs the blessing . And our constant desires and groanes to heauen for mercie , shall neuer be in vaine . For if we aske any thing according to his will , he heareth vs indeede . 1. Ioh. 5. 14. Verse 7. These words , are the conclusion of the former doctrine of Paul. The time of our libertie is come , in that your libertie is procured and purchased by Christ , and ye haue receiued the spirit of sonnes crying Abba : therefore ye are not seruants to the lawe , but sonnes of God. And from this conclusion Paul deriues a second , which is the summe and substance of the whole disputation , from the beginning of the third chapter , to this place ; namely , that they which are sonnes , are also heires , not by the lawe , and the works thereof , but by Christ. This verse is a repetition of the 26. & 29. verses , of the third chapter : therfore I will not stand any lōger in the hādling of it . One thing is to be obserued , namely the change of the number . Paul said before , ye are sonnes : here he saith , thou art a sonne . And this he doth to teach vs , that they which turne to God & beleeue in Christ , must be assured that they are the sonnes and heires of God. Paul hath set downe immediately before , the infallible signe , whereby a man may knowe himselfe to be the childe of God : therefore in the next words he saith ; therefore thou art the sonne of God. Saint Iohn saith , these things we write vnto you that beleeue , that ye may know that ye haue life euer lasting 1. Ioh. 5. 13. Thus must euery beleeuer apply the Gospell , and the benefits thereof to himselfe . The meditation of this point serues greatly to sweeten all crosses vnto vs : for if we know that we be Gods children , that is comfort enough ; and we may then assure our selues , that in euery crosse , God comes vnto vs as a father . Again , this meditation works a contentation in euery losse . For if thou be the childe of god , thou canst haue no great losse . For all things are thine , thou Christs , and Christ Gods , 1. Cor. 3. 22. Lastly , this meditation must stirre vp in vs , a care to lead a heauenly and spirituall life , 1. Ioh. 3. 3. that we may be like our eldest brother Christ Iesus . v. 8. But euen then when yee knew not God , ye did seruice vnto them , which by nature are not Gods. v. 9. But nowe seeing ye know God , or rather are known of God , how turne ye againe vnto impotent and beggarly rudiments , whereunto as from the beginning , ye will be in bondage againe , v. 10. Yee obserue daies and moneths , and times , and yeares . v. 11. I am in feare of you , least I haue bestowed labour on you in vaine . Here Paul returnes againe to the principall conclusion of the whole Epistle , which is on this manner . If I Paul be called to teach , and my doctrine be true : ye haue done euill to reuolt from it to another Gospel : but I am called to teach , and my doctrine is true : this Paul prooued in the first , second , and third chapters . Therefore ye haue done euill to reuolt from my doctrine . This conclusion he propounded before , and here againe he repeates it : and withall amplifies it two waies . First by setting downe the particular matter of the reuolt and Apostacie of the Galatians , v. 9 , 10. ye returne to impotent rudiments : ye obserue daies and times . Secondly , he sets downe the greatnesse of their reuolt : first , by comparison thus : Once ye serued false gods : but there is some excuse of that offence : because ye did not know God : but that ye haue returned to the Rudiments of the world , there is no excuse of it : for ye then knewe god , or rather were known of god . Againe , he sets forth the greatnesse of their reuolt , by the effect , v. 11. It makes me feare least I haue lost my labour among you . Here Paul sets downe a threefold estate of the Galatians : their estate in Gentilisme before their conuersion , their estate in their conuersion , and their estate in the Apostasie . Their estate in Gentilisme stands in two things : Ignorance of God [ then ye knew not God. ] Idolatrie or superstition , ye serued them which are not Gods by nature . Touching their ignorance of God , it may be demaunded , how they can be said not to know God , whereas Paul saith , that which may be known of God , is made manifest vnto the Gentiles ? Rom. 1. 20. and that God did not leaue himselfe without witnesse ? Act. 14. 17. Answ. Knowledge of God is twofold , Naturall , or reuealed knowledge . Naturall is , that which all men haue in their minds by the light of nature , which also they may gather by the view and obseruation of the creatures . This knowledge hath two properties . The first , it is imperfect : because by it we know some fewe and generall things of God : as namely , that there is a God , and that he is to be worshipped , &c. In this respect , this knowledge is like the ruines of a princely pallace . Againe it is weake : because it serues onely to cut off excuse , and it is not sufficient to direct vs in the worship of God. Nay , when by it we beginne to set downe the worship of God , we then runne headlong into superstition , and vanitie . Reuealed knowledge is , that which is set downe in the written word , whereby we may knowe what God is in himselfe , and what he is to vs : namely , a father in Christ , giuing pardon of sinne , and life euerlasting . This knowledge the Gentiles altogether want : nay by reason of the blindenes and impotencie of their minds , they iudge it foolishnesse . Thus then in effect , though the Gentiles by nature know some things of God , yet doe they not knowe God , as he will be known of vs. Againe , it may be demaunded , whether this ignorance be a sinne in the Galatians ? Answ. Yea. For all men are bound to know God by the first commandement . And this ignorance is a want of the image of God in the minde , Col. 3. 10. And euery defect of the image of God , is a branch of originali sinne . And vengeance is the punishment of this sinne , 2. Thess. 1. 8. It may be obiected , that Paul here excuseth the Galatians by their ignorance . Answ. It excuseth à tanto , non à toto , that is , the degree and measure of the sinne , and not the sinne it selfe , Luk. 12. 48. Againe , it may be said , that this their ignorance is inuincible , because as the Gentiles doe not know God , so they cannot know him . Ans. That they cannot know him , it is not Gods fault , but the fault of their first parents , and consequently their fault : and this ignorance spreads it selfe ouer all mankinde , as a punishment of the first offence . The third point is , that this ignorance is a great and grieuous sinne : for here Paul makes it the mother of superstition and Idolatrie . This must teach vs all to detest this ignorance of God , and his will , and to seeke by all meanes to knowe God. God hath a controuersie with men , because they knowe him not , Hose , 4. 1. 6. Againe , this serues to warne all Ministers of the word , to be carefull to roote out ignorance out of the minds of the people , and to plant the knowledge of God. And by this we see , it is false which the Papist teacheth , that Ignorance is the mother of deuotion . The second sinne of the Galatians is , that they serued them , which are not gods by nature , that is , false gods , not gods indeede , but gods in opinion . It may be obiected , that the wisest of the Gentiles , worshipped the true God , creator of heauen and earth . Answ. False gods are set vp two waies . The first is , when that which is not God is placed and worshipped in the roome of the true God ; as when the sonne , moone , and starres are worshipped , &c. and this is the grossest kind of idolatrie . The second is , when men acknowledge the true God , but doe not conceiue him , as he will be conceiued , & as he hath reuealed himselfe in the word . In this respect , the Ephesians are said to be without God , Eph. 3. 12. and the Samaritanes to worship they knew not what , Ioh. 4. 22. For they conceiued the true God in a false manner , because they conceiued him forth of the father , sonne , and holy Ghost : and therefore they set vp a false god vnto themselues . False worship giuen to God , presupposeth a false opinion of God : and a false opinion of God , sets vp an idol , or false god , in the roome of the true God. For it is not sufficient to conceiue some true things of God , but we must precisely conceiue him , as he hath reuealed himselfe , without addition or detraction . And thus did the wisest of the Galatians worshippe false gods . This Idolatrie is a common sinne , and bred ( as it were ) in the bone . The Turkes at this daie worshippe a false and fained God. For they conceiue and worship a God creatour of heauen and earth , that is neither father , sonne , nor holy Ghost : and the Iewes worship God out of Christ : and so a fained god . For he which hath not the sonne , hath not the father , 1. Ioh. 2. Likewise the religion of the Papist teacheth and maintaineth the worship of false gods . For it giues to Angels and Saints a facultie or power to know the desires of our hearts , to heare and helpe vs in all places , at all times : and hereupon praier is made to them : but all this is indeede the prerogatiue and priuiledge of the true God : and in as much as it is giuen to Angels and Saints departed , they are set vp in the roome of the true God. Againe , that religion teacheth men to worship God , in , at , and before images . And this worship presupposeth an Opinion or imagination that there is a God that will be present to heare and helpe vs , in , at , and before images : now this God is a God deuised by the braine of man. Papists alleadge , that their intention is to worship the true God , the Father , Sonne , and holy Ghost . And I say againe , that the true God hath reuealed his will that he doth detest this manner of worship : and therefore the worship is directed either to the images themselues , or to the God deuised in the braine . Thirdly , they of the Popish religion worship a fained Christ of their owne deuising : namely , a Christ that sits at the right hand of the father in heauen , and is withall in the hands of euery Priest , after the words of consecration . And they worship a God set vp by themselues , namely , a God that will be appeased by humane satisfactions , and at whose hands a sinnefull man may merit euerlasting life , that is to say , a God all of mercie , and little or no iustice . Though our religion teach no Idolatrie , yet certen it is , that many among vs practise a spirituall idolatrie in their hearts . For looke what a man loues most , and cares most for , and delites most in , that is his God ; some therefore haue their riches for their God , some their pleasures , some their beastly lusts . For where the heart is , there is thy God. Againe , the ignorant multitude worship a God of their owne coyning , which is a God made all of mercie , and no iustice . For they perswade themselues , that there is mercie with God , though they repent not , but goe on in their sinnes : whereas the true God is infinite , not onely in mercie , but also in iustice . Exod. 34. That this sinne of Idolatrie may be rooted out of the minds of men , there must be first an Illumination of the minde , with the knowledge of the true God and his will : and there must also be a renouation of the heart and affections , that they set not vp something els in the roome of God. The estate of the Galatians after their conuersion is in these words , Ye knowe God , or rather are known of God. The knowledge whereby men know God , is either litterall knowledge , or spirituall knowledge : Litterall is when the doctrine of God , and his will is known , without reformation of life . Spirituall knowledge is when the minde is inlightened by the spirit of God , with the knowledge of God , by the word , and according to the word ; so as thereupon men are transformed into the image of God. 2. Cor. 3. 18. And this kind of knowledge is here meant when Paul saith , Ye know God. The foundation of this knowledgae is , that God is to be knowne in Christ , for in him God hath manifested his infinite wisdome , iustice , mercie . Therefore is he called the ingranen image of the person of the father , Heb. 1. 2. and Paul saith that we haue the knowledge of the glorie of God , in the face of Iesus Christ. 2. Cor. 3. 6. The properties of this knowledge are three . The first is , that it must be a Speciall knowledge , whereby we must acknowledge God to be our God in Christ. The first commandement of the law requires , that we take the true God for our God. The commandement of Christ is , Beleeue the Gospel . Now the stipulation of the couenant of grace ( which also is the substāce of the gospel ) is this , I am thy God , Ier. 31 33. this therefore must we beleeue . And to this knowledge , is the promise of life euer lasting annexed . Ioh. 17. 3. Isa. 53. 11. The second propertie is , that this knowledge must not be confused , but distinct . First , we must acknowledge the true God in respect of his presence with vs in all places . Thus Moses is saide to know the inuisible , Hebr. 11. 27. Secondly , we must know and acknowledge God in respect of his particular prouidence ouer vs. Thus Dauid knew God , when he saide that he numbred his flittings , and put his teares into his bottle . Psal. 56. 8. Thirdly , we must know God in respect of his will , in all things to be done , and to be suffered : and this is the right knowledge of God , to haue regard to his will. Rom. 12. 2. Eph . 5. 17. Dauid saith , All thy lawes are before me . 2. Sam. 22. 23. And when Shemei reuiled , he spake thus , He raileth because God biddes him raile . 2. Sam. 6. 10. Lastly , we must know and acknowledge God in the power which he shewed in the death and resurrection of Christ. Read and consider Eph. 1. 17. where Paul placeth the knowledge of God in two things , in the knowledge of the riches of eternall life , and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues . The third propertie is , that this knowledge must be an effectuall and liuely knowledge , working in vs new affections and inclinations . He that saith he knowes God , and keepes not his commandements , makes him a liar . 1. Ioh. 2. 4. and 3. 6. Tit. 2. last . The vse . Seeing the conuersion of a sinner stands in this spirituall knowledge of God , we must be stirred vp to seeke to know God according as he will be knowne of vs. We desire to serue God : and we cannot serue him , vnlesse we know him : nay , so long as we know him not , we doe nothing but serue the false gods of our owne hearts . Againe , we desire life eternall : and this is life , in right manner to acknowledge God. Ioh. 17. 3. And the whol matter of our boasting , must be the knowledge of God. Ierem. 9. 24. God himselfe ministreth vnto me a further Argument to mooue you to this desire : namely , by the moouing of the earth yesterday . For though Philosophers ascribe all to nature , yet the truth is , that the trembling and shogging of the earth , is a signe of the great , and extraordinarie anger of God. The cause of this anger is , that we know not God , neither doe we for the most part care to know him . We haue had the Gospel long , but we bring forth but small fruits . For this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation ; and it doth aster a sort craue leaue of God , that it may deuoure a sinnefull people , as it once deuoured Dathā and the companie of Abiram . Now our dutie is , in this iudgement of God to acknowledge his maiestie his anger , and his iustice ; and with feare and trembling to humble our selues for our sinnes past , thereby to preuent his anger to come . The earth a bruite and dumme creature in his kinde , is become a preacher vnto vs : and his trembling must teach vs to tremble in our hearts , and to sinne no more . Againe , if we must know God , we must remember God and Christ : and as we must know God , so must we remember him . Now we must not knowe Christ according to the flesh , 2. Cor. 5. 17. and therefore we may not remember Christ according to the flesh , that is , in any worldly and carnall manner . This therefore is not to keepe a Memorie of Christ , to spend twelue daies in reuell and riot , in masking and mumming , in carding and dicing ( as many doe : ) this is rather to burie the memorie of Christ , and to doe homage to the god of pleasure . Of them that saide , Let vs eate , drinke , and sleepe , Paul faith thus : Awake and doe righteously : for some of you doe not know God. 1. Cor. 15. 34. Paul saith further , But rather ye are knowne of God. The knowledge whereby God knowes men , stands in two things ; his Election of them to his speciall loue , 2. Tim. 1. 19. and the Execution of Election , whereby he makes men his peculiar people , by calling , iustifying , and sanctifying of them . Tit. 2. v. 14. Hence obserue : first , that Gods Election is the roote of all the gifts of God in vs. We know God , because he first knows vs. Paul saith , that we were elected that we might be holy . Eph. 1. 4. Therefore we are not elected ( as some teach ) either for our faith , or according to our faith , but to our faith , that is , Elected that we might beleeue . Secondly , hence we learne , that we can neither thinke , will or doe that which is good , vnlesse God preuent vs with his grace . God must first vouchsafe to acknowledge vs , before we can acknowledge him . Ioh. 10. 14. Preuenting grace , is twofold . The first , and the second . The first , when God in our first conuersion takes away the stonie heart , and puts a fleshie heart in the roome . The second is , after we are regenerate : for then God still preuents vs with good motions and desires . Of both , read Ezech. 36. 26. Some teach , that if we doe that which we can , God will giue vs his grace : but this is false : for then we should preuent God. Thirdly , by this we see , that the workes of grace in God imprint their image in the hearts of them that belong to God. And this is worth the marking . There is a knowledge in God whereby he knowes who are his : and this knowledge brings forth an other knowledge in vs , whereby we know God for our God. There is an Election in God which workes in the Elect an other Election , whereby they choose God for their God. The loue , whereby God loues vs , workes in vs an other loue whereby we loue God. 1. Ioh. 4. 19. Christ first apprehends vs : and this apprehension of his , workes in vs the apprehension of faith , wherby we lay hold vpon him . Phil. 3. 12. When Christ makes intercession for vs in heauen , there is another intercession wrought in our hearts by the spirit , whereby we crie Abbafather , Rom. 8. 26. The death of Christ hath a vertue in it , to worke in vs the death of sinne . Thus doth the spirit of God seale vs to the day of our redemption . By this may we know that we belong to God , if we finde any impression of the grace of God in vs. The sunne by his light shines vpon vs , and by the same light we view and behold the sunne . Lastly , here is the foundation of true comfort . Our faith doth not saue vs , because it is a perfect vertue : but because it apprehends a perfect obiect ; namely , the perfect obedience of Christ. So then , if our faith erre not in his obiect , but be rightly fixed on the true causes of our saluation , though it be but a weake faith , and doe no more but cause vs to will , desire , and indeauour to apprehend Christ , it is true faith , and iustifieth : the weakenesse of it shall not hinder our saluation , which stāds not in this , that we knowe God , but in this , that God knowes vs , whose knowledge is perfect and cannot faile . Againe , our saluation stands not in our apprehension of Christ , but in Christs apprehending of vs. Phil. 3. 12. This knowledge of God whereby he knowes vs , hath two properties . First ; it is speciall , whereby he knowes all the elect euen by name . Exod. 33. 17. Againe , it is a perpetuall and vnchangeable knowledge . For whome God once knowes , he neuer forgets , Isai , 49. 15. The third estate of the Galatians is their estate in their reuolt or Apostasie , in these words , How turne ye again to impotent and beggarly rudiments , whereunto as from the beginning ye will be in bondage againe ? or thus , to which ye will doe seruice againe as from the beginning ? The words carrie this sense : How turne ye againe ? that is , it is an intollerable offence in you , hauing knowne God , to returne againe to the rudiments of the law . By rudiments we are to vnderstand Circumcision , the Iewish sacrifices , and all the ceremonies of the law of Moses And it may not seeme strange , that they are called impotent and beggarly rudiments . For they must be considered three waies , with Christ , without Christ , and against Christ. With Christ , when they are considered as types and figures of Christ to come , and as signes of grace by diuine institution for the time of the old Testament . Without Christ , when they are vsed onely for custome , whether before or after the death of Christ. Against Christ , when they are esteemed as meritorious causes of saluation , and the iustification of a sinner is placed in them , either in whole or in part : as though Christ alone were not sufficient . In this respect Paul calls them impotent and beggarly rudiments . And Paul hauing said , that the Galatians returned againe to the rudiments of the lawe , in the next words he shewes howe they doe it : namely , by seruing them againe . They serued or yeilded seruice to them three waies : In opinion , because they iudged them to be necessarie parts of Gods worshippe , and means of their saluation . In Conscience : because they subiected their consciences to them . In affection , because they placed part of their affiance in them for their iustification and saluation . It may be demanded , howe the Galatians can be said to returne againe to the rudiments of the law , & serue them againe , that were neuer vsed to them before ? Answ. In the speach of Paul there is that which is called Catachresis , that is , a kind of speaking somewhat improper in respect of finenesse and Elegancie . The like we haue , Ruth . 1. 22. when Ruth is said to returne to Iuda with Naomi ; & yet shee was neuer there before . Neuerthelesse , the speach in sense is most significant and proper . For Paul ( no doubt ) signifies hereby , that when the Galatians subiected themselues to the rudiments of the law , and placed their saluation in part euen in them , they did in effect and in trueth as much as returne againe to their old superstitions , & serue againe their false gods . Here then we haue a description of the Apostasie of the Galatians . It is a voluntarie sinne ( for Paul saith , ye will serue ) after the knowledge of the truth , in which they returne againe to the rudiments of the law , by yeelding subiection , and seruice to them : which act of theirs is indeede as much as if they had serued againe their false gods . Here some may say , if this be so , then they sinned against the holy Ghost . Ans. The sinne against the holy Ghost , is indeede a voluntarie sinne : but that is by reason of the obstinacie and malice of the will : and this offence in the Galatians was voluntate onely by infirmitie . Againe , the sinne against the holy Ghost is an vniuersall Apostasie , in respect of all the Articles of religion : for that sinne makes men crucifie Christ crucified , Heb. 6. 5. and to tread vnder foote the sonne of God : the Apostasie of the Galatians was particular onely in the article of iustification . The vse . In that the Ceremonies of the law set vp against Christ , in the cause of our iustification and saluation , are called impotent and beggarly rudiments , Paul teacheth a waightie conclusion : That Christ stands alone in the worke of redemption , without collegue or partner , without deputie , or substitute , whether we respect the whole worke of redemption , or the least part of it . Againe , that all the workes of mediation stand alone by themselues , and admit nothing to be added and adioyned to them , There is no other name whereby we can be saued beside the name of Christ. Act. 4. 12. Christ saues them perfectly that come vnto him , Heb. 7. 25. In him we are complete , Col. 2. 10. He alone treads the winepresse of Gods wrath , and none with him , Isai , 63. 3. If Christ be a Sauiour , he must be a perfect Sauiour , considering he is God and man : and beeing a perfect Sauiour in himselfe , he needs no partner , and because he is euery where 〈◊〉 all times , therefore he needs no deputie in his stead . Again , euery worke of redemption is acted by whole Christ , according to both his natures : and as there are in him two natures , so are there two operations of the said natures : and as both natures concurre to make one person , so the operatiōs of both natures concurre to make the compound worke of a mediatour , which is an admirable worke , not meerely humane , but theandricke , that is , humane-diuine . For this cause no action pertaining to redemptiō , can be performed by a mere creature , whether man or angel . Obiection . I. Ioh. 20. 23. The Apostles haue the power to remit and retaine sinnes : therefore it is not proper to Christ. Answ. To remit by meriting and by efficacie in the conferring of pardon , is proper to the mediatour . The Apostles and other Ministers remit by preaching and by declaring remision . The ministers of the word doe not procure our reconciliation with God as Christ doth , but they exhort men to be reconciled to God. 2. Cor. 5. 20. Obiect . II. 1. Pet. 3. 18. Baptisme saueth : therefore not Christ alone . Ans. Baptisme saueth by signifying and by sealing vnto vs the grace and mercie of God : and the effecting of our saluation , is in the same place ascribed to Christ and his resurrection . The conclusion then of Paul is to be remēbred : for it serues as in engyne to ouerturne the maine grounds of poperie . The primacie of the Pope is a certen estate in which he is substituted into the place and roome of Christ : for he takes vpon him to make lawes that properly and truely binde conscience , euen as the lawes of God. Againe , he takes vnto him a proper and iudiciall power , to remit or retaine the sinnes of men . Nowe these actions indeed , are the proper actions of God & Christ , no meere creature is capable of them . In this respect the primacie of the Pope is an impotent and beggarly inuention . Again , the Romish relligion beside the al sufficient oblation of Christ vpon the crosse , lets vp the sacrifice of the masse for the sinnes of the quicke and the dead : besides the Intercession of Christ , it sets vp the Intercession of Saints and Angels : beside the perfect satisfaction of Christ , it sets vp humane satisfactions : beside the infinite merit of Christ , it maintaines and magnifies the merit of humane workes . But all these are but impotent and beggarly deuises of men . For Christ in his Sacrifice , Satisfaction , intercession , merit , admits no corriuall or associate . All actions of his are perfect in their kind , and neede no supplie . This againe must teach vs , to content our selues with Christ alone , and not to set vp any thing with him , or against him . This is the safest and the surest course . A certen Papist writeth to this effect , that we Protestants in our iustification , cleaue only to the bodie of the tree , and that the Papists cleaue both to the bodie and the branches . And I say againe , it is the safest with both the hands to cleaue to the bodie of the tree : and he that with one hand laies hold vpon the bodie of the tree , and with the other staies himselfe vpon the branches , ●in great danger of falling . The second conclusion of Paul is , that to set vp any thing out of Christ , as a meritorious cause of saluation , and to place our iustification in it , either in whole or in part , is indeede the seruice of Idols . And the reason is plaine . For this is to set vp something in the place and roome of Christ : and men put a confidence in that which they make a cause of their owne saluation . The doctrine then of Iustification by works , is a doctrine that maintaines idolatrie : for if they iustifie , we may put our trust in them : and if we put our confidence in them , we make idols of them . That works may merit at Gods hand , they must not onely be sanctified , but also deified . The distinction vsed of the Papists , of Latria , and Dulia , that is of worship , and seruice , falls to the ground . They say they giue worship to God , and seruice to Angels and Saints . It is a toie . For here Paul condemnes the very seruice to heathen gods : and the seruice of the rudiments of the law , is the Apostasie of the Galatians . And to giue seruice , or worshippe to any thing , are all one . The third conclusion of Paul is , that they which haue giuen their names to God , and Christ , must not returne to any thing , that they haue forsaken , or ought to forsake . He that puts his hand to the plough , must not looke backe : he that goes to the land of Canaan , must not looke backe to Egypt . We in England haue bin long deliuered from the superstition of Poperie , and we must not so much as dreame of any returne . It is a common fault among vs , that in outward profession we cleaue to Christ , & yet in affection and practise we cleaue to the world , and walke after the lusts of our owne hearts . This is in shew to goe forward , but in deede to turne backe againe . But our dutie is , in thought , conscience , will , affection , word , and deede , to go on forward , and no way to goe backe . Vers. 10. In the former verse , Paul sets downe the Apostasie of the Galatians in generall tearmes , saying , How turne ye againe to the Elements of the world ? In the 10. verse , he shewes , what these Elements be , Ye obserued daies , and moneths , and times , and yeares . By daies , are meant Iewish Sabbaths : by moneths , the feasts obserued euery moneth in the day of the new moone . By times , some vnderstand the feast of the Passeouer , the feast of Pentecost , and the feast of Tabernacies . But the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifies , seasons , or fit times for the doing of this or that busines . So is it translated , Act. 1. 7. It is not for you to know the times and seasons . It was the manner of the Gentiles to make difference of times in respect of good or bad successe , and that according to the signes of heauen . And it is very likely , that the Galatians obserued daies not onely in the Iewish , but also in the heathenish manner . By yeares , are meant euery seuenth yeare , and the Iubelie yeares , which the Galatians obserued after the fashion of the Iewes . Againe , there is a fourefold kind of obseruation of daies ; one naturall , the other ciuill , the third Ecclesiasticall , the fourth superstitious . Naturall is , when daies are obserued according to the course of the sunne & moone , Gen. 1. 14. thus day follows night , and night followes day , and euery yeare hath foure seasons , spring , sommer , autumne , winter . And the obseruation of these times , is according to the law of nature . Ciuill obseruation is , when set times are obserued for husbandrie , in planting , setting , reaping , sowing : for houshold affaires , and for the affaires of the commonwealth , in keeping of faires , and markets , &c. And thus to obserue daies , is not vnlawfull . Ecclesiasticall obseruation of times is , when set daies are obserued for orders sake , that men may come together to worship God : these daies , are either daies of thanksgiuing , or daies of humiliation . Of daies of thanksgiuing , take the example of the Iewes , Hest. 9. 26. who obserued yearely the feast of Purim , for a memorie of their deliuerance . In like manner they appointed and obserued the feast of Dedication : and it seemes that Christ was present at Ierusalem , as an obseruer of this feast . Ioh. 10. 22. And thus for orders sake , to obserue certaine daies of solemnitie , is not forbidden . Superstitious obseruation of daies , is twofold , Iewish , or heathenish . Iewish , when set daies are obserued with an opinion , that we are bound in conscience to obserue them , and when the worship of God is placed in the obseruing of this or that time . Heathenish , when daies are obserued in respect of good or bad successe . Now then , to come to the point , the intent of Paul is onely to condemne the Iewish manner of obseruing of daies , in these words , Ye obserue daies , moneths , yeares : and the heathenish manner , in these words , ye obserue seasons . Against this interpretation , the place of Paul may be obiected , Rom. 14. 6. He that obserues the day , obserues it to the Lord. Ans. Indeede Paul in these words excuseth the Romanes that obserued daies , and saith , that their intention was to obserue them to the honour of God : and this he saith , because as yet they were not fully instructed touching Christian libertie : but withall , let it be remembred , that in mild sort he notes this to be a fault in them , when he saith , that they were weake in faith . Now the case was otherwise with the Galatians : because they obserued daies after they had bin informed touching their libertie in Christ : and withall they placed their saluation , in part , in the obseruation of daies : and thus they mixed the Gospel with the law . And therefore they were iustly to be blamed . Againe , it may be obiected , that now in the time of the new Testament , we in religious manner obserue the Lords day . Ans. Some men both godly and learned are of opinion , that the Lords day was appointed by the Apostles for orders sake : and that it is in the libertie of the Church to appoint the Sabbath vpon any other day in the weeke , because they say , all daies without exception are equall : and they adde further , that when the publike worship of God is ended , men may then returne to their labours , or giue themselues to recreation , on the Lords day . But this doctrine seemes not to stand with the fourth commandement . It seemes to be a truth more probable , that euery seauenth day in the weeke , must be set a part in holy rest vnto God : for this is the substance of the fourth commandement . And it is also very probable , that the Sabbath of the new Testament is limited and determined by our Sauiour Christ to the Lords day . For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day , Act. 20. 7. and he saith , Whatsoeuer ye haue heard , and what ye haue seene in me , that doe . Phil. 4. 9. Againe it was the decree or constitution of Paul , that the collection for the poore should be the first day of the weeke at Corinth : now this collection in the Primitiue Church , followed preaching , praier , sacraments , and it was the conclusion of all other exercises in the assemblie . 1. Cor. 16. 2. And this first day of the weeke is called the Lords day , Apoc. 1. 11. and it is so called , because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth ? It is alleadged , that the Sabbath , and the commandement touching the Sabbath , is Ceremoniall : and vpon this ground , they take libertie , & keep no Sabbath at all But the truth is , that the commandement touching the Sabbath is not wholly Ceremoniall . It may be , the first words , Remember the Sabbath day to sanctifie it , and the words , In it thou shalt doe no manner of worke , &c. are spoken of the Iewes Sabbath : but the wordes , Sixe daies shalt thou labour , and the seuenth day is the Sabbath of the Lord thy God , are morall , and containe a perpetuall truth . Therefore the words of Paul must be conceiued with an exception of the Sabbath day , which is the seuenth day in euery weeke ; which day Christ hath limited by his Apostles , to the Lords day . The vse . This text of Paul discouers vnto vs a great part of the superstition of the Popish Church , in the obseruation of holy daies . First , beside the Lords day , they appoint many other sabbaths : whereas it is the priuiledge of God to appoint an ordinarie day of rest , and to sanctifie it to his owne honour . Secondly , they bind mens consciences to the obseruation of their holy daies , which Paul here forbids , and Col. 2. 16. Thirdly , they place the worship of God in the obseruation of their holy daies : but God is worshipped in vaine by mens precepts . Matth. 15. Fourthly , they place a great holines in their festiuall daies , more then in other daies . Fiftly , they dedicate many of their holy daies to the honour of Saints and Angels : whereas the dedication of ordinarie and set daies , is a part of diuine or religious worship . Lastly , their holy daies for number are more then the festiuall daies of the Iewes : and thus they bring people into their old bondage , nay to a greater bondage then euer the Iewes indured , in respect of daies and times . It may be said , that the Church of the Protestants obserue holy daies . Ans. Some Churches doe not : because the Church in the Apostles daies , had no holy day , beside the Lords day : and the 4. commandement inioynes the labour of sixe daies . Indeede the Churches of England obserueth holy daies , but the Popish superstition is cut off . For we are not bound in conscience to the obseruation of these daies : neither doe we place holines or the worship of God in them : but we keepe them onely for orders sake , that men may come to the Church to heare Gods word . And though we retaine the names of Saints daies , yet we giue no worship to saints , but to God alone . And such daies as contained nothing in them but superstition , as the conception and assumption of the virgin Marie , we haue cut off . Thus doth the Church with vs obserue holy daies , and no otherwise . Indeede the ignorant multitude among vs faile greatly in the obseruing of daies . For they greatly solemnise the time of the birth of Christ , and then they keepe few or no markets : but the Lords day is not accordingly respected : and men will not be disswaded from following of faires on that day . Againe , to obserue daies of good & bad successe , according to the constellations of the heauens , is an heathenish fashion to be auoided . For it is here condemned in the Galatians . Here therefore , we must be put in minde , not to obserue the planetarie houres : for men suppose that the houres of the daie are ruled by the planets , and hereupon , that some houres are good , and luckie ( as they say ) and some vnluckie : that men are taken with planets , and borne vnder vnluckie planets . But these are heathenish conceits . Neither must we respect our Horoscope or the time of our birth , and the constellation of the heauens thē , as though we could hereby know , what should befall vs to the end of our daies . And we must not put difference of daies , as though some were luckie vnto vs , and some vnluckie , according to the course of the starres . The like I saie of the Criticall daies , that is , the 7. and the 14. daie after that a man beginnes to be sicke . For they are groūded vpon the aspects of the moone , which are not to be regarded . And the Climactericall years are not to be obserued as dangerous and dismall . The obseruatiō of the signes , is of the same nature . For the 12. signes are nothing els , but 12. parts of the first mooueable , which is but a supposed heauen . Therefore there is no danger in the thing , but in our conceit . We are to feare God , and not to feare the starres : neither are we to make differences of daies in respect of them , as though the affaires we take in hand , should prosper the better or the worse , in respect of their different operation . Gods commandement is , Feare not the signes of heauen . Ierem. 10. 2. And good reason . For no man can by learning knowe the operation of the starrs : because their lights and operations are all mixed togither in all places vpon earth : and therefore no obseruation can be made of this or that starre , more then of this or that hearbe , when all hearbes are mixed and compounded togither . Againe , the operation of the starres is by their light , and light hath no operation but in heat or cold , moisture or drinesse . In this respect , ( though we may well obserue the full and the change of the moone ) it is foolishnesse to ascribe the regiment of our affaires to the starres , they beeing matters contingent , which depend on the will and pleasure of man. Lastly , it is a great ouersight to hold sundrie of the starres to be malignant and infortunate , in respect of vs : whereas they are the creatures of God , and their light serues for the good of man. In a word , we are not to make difference of daies , neither in respect of holines , nor in respect of good or badde successe . V. 11. I am afraid , &c. In these words , the Apostle sets forth the greatnesse of the Apostasie of the Galatians , by the effect thereof , which was to cause him to feare , least he had bestowed labour in vaine amōg them . First the occasion of the words must be considered , and that is expressed in the former words . ye obserue daies and moneths . And hereupon he saith , J am in feare of you . And thus Paul teacheth , that workes set vp as causes of saluation with Christ , make void the Ministerie and grace of God. It may be said , this is meant of ceremoniall workes , and so it is true . I answer , it is indeed spoken of ceremoniall workes , but it must be inlarged to all workes without exception . For Paul saith , c. 5. v. 3. If ye be circumcised , ye are bound to fulfill the whole lawe . Hence then it followes , that the doctrine of iustification by workes , is an errour in the foundation , and beeing distinctly , and obstinately maintained , there is no hope of saluation . Againe , here we see the fidelitie of the Apostle Paul , and it stands in two things : the first is , his painefull and wearisome labour , to gaine the Galatians to God. The second is , his care that the foresaid labour be not in vaine . And in this example of his , we learne three things . The first , that they which are , or desire to be dispensers of the word , must doe it not for the bellie , or for lucres sake , or for the praise of men , but simply for this ende , that they may gaine soules to God. The Scribe that would haue followed Christ for gaine , was repelled with this answer , that Christ had not so much as a place where to lay his head , Math. 8. 20. and to preach for by-respects , is to make a marchandise of the word of God , 2. Cor. 2. 17. The second is , that ministers after the example of Paul , must be labourers indeed , 1. Cor. 3. 9. and workemen , 2. Tim. 2. 15. And they must shewe themselues to be so , by their care and industrie in winning soules to God. And it is not sufficient now and then to make a discourse vpon a text . Thirdly , Ministers of the word must be watchmen . Ezech. 3. 14 , and Heb. 13. 17. their office is not onely to gaine and call men to God , but also to preserue and keepe them in Christ , which are alreadie called . Thirdly , here we see the condition of the Church of Galatia , and of all other visible Churches vpon earth , that they are subiect to Apostasie . It may be said , how can this be , considering true beleeuers cannot fall away ? Ans. In the visible church on earth , there are foure kinds of beleeuers . The first are they , which heare the word without zeale , and they are like the stony ground . The second are they , which heare , knowe , and approoue the word . The third are they , which heare , knowe , and approoue the word , and haue a taste of the power thereof , and accordingly yeeld some outward obedience . The fourth are they , which heare , knowe , approoue , and keepe the word , in that they beleeue it , and are turned into the obedience of it . The three first may fall quite away , the fourth cannot . And by this meanes it comes to passe , that visible Churches vpon earth may fall away : because of them that professe the faith , three to one may vtterly fall away . The vse . This must teach vs that are members of the visible Church , to feare and to suspect our selues : and not to content our selues , because we haue some good things in vs : but we must labour to be sealed vp to the daie of our redemption , and to lay vp a good foundation against the time to come , 1. Tim. 6. 18. By seeking to haue in vs such good things , as are proper to the Elect , as vnfained faith in Christ , and conuersion to God from all our sinnes . It may be demanded , how Pauls labour should be in vaine ? Ans. It was in vaine in respect of his owne desire and affection to saue all the Galatians : secondly , it was in vaine , in respect of the whole bodie of that Church , wherof many were hypocrits . It was not in vaine in respect of the elect , nor in respect of the counsell of God , Isa. 55. 11. Againe , it may be demanded , what must be done when the labours of our callings are in vaine ? Ans. We must follow the calling and commandement of God ; whether we haue good successe or no , and whatsoeuer come of it . Paul feares least his labour is in vaine , and yet he still labours . When Peter had laboured all night and caught nothing , he saith , at the commandement of Christ , In thy word will I cast out my net , Luk. 5. And thus to doe , ( whatsoeuer follows ) is true wisedome , and the feare of God. For it must suffice vs , that the worke we take in hand is pleasing vnto God. And though it be in vaine , in respect of men , it is not so before God. Isa , 49. 4. and 2. Cor. 2. 18. This must euery man remember in his place and calling , for the establishing of his minde against all euents . V. 12. Be you as I , for I am euen as you : I beseech you brethren : ye haue not hurt me at all . The words in this verse , to the 16. verse , are an answer to an obiection . The obiection is this , we see now by these sharpe reproofes , that Paul hath changed his minde toward vs , and that he hath turned his loue into hatred . The answer is , be as I , I am as you : the speech is very effectuall and significant , and it is like the common prouerb , Amicus , alter ego , alter idem , that is , a mans friend is all one with himselfe . The sense of the words is , Be as I , looke that your minds be not estranged from me , but tender me euen as your own selues : for I Paul am the same that euer I was , I respect and tender you euen as mine own selfe . And least the Galatians should say , see ye not how Paul commands imperiously , be ye as I ? therefore he addes , I beseech you brethren , I command you not . In the next words he addes a reason of his answer , thus , Hatred presupposeth a hurt or wrong to be done : ye haue done me no hurt or wrong : therefore ye may not thinke that I hate you . When Paul saith , be as I : I am as you : we learne , that there must be a speciall and mutuall loue betweene the teachers and the people . Paul saith , that he did inlarge his heart for the Corinthians , and he requires the like of them , 2. Cor. 6. 11. 13. Teachers must shewe their loue , by tendering the saluation of the people by all meanes , euen as their own soules . Paul could haue found in his heart to haue beene accursed for his countrimen the Iewes , Rom. 9. 〈◊〉 . He desired that he might be offered vp as a drinke offering vpon the sacrifice of the faith of the Philippians , Phil. 2. 18. When the Israelites had sinned , Moses stands in the breach , as it were in the face of the Canon , betweene the wrath of God and them , by his praier to stay the iudgement of God , Psal. 106. 23. Againe , the people must shew their loue to their teachers ; first , by praying for them , as for themselues , Rom. 15. 30. secondly , by hauing in singular price the worke of the Ministery , 1. Thess. 5. 13. and that is , by wholsome doctrine to repaire the image of God , and to erect the kingdome of God in the hearts of men . When this thing is loued and desired , then are Ministers loued . This mutuall loue is of great vse , it incourageth people to obay , and the Preachers of the word to labour in teaching . When Paul saith , I beseech you brethren , he shewes what moderation is to be vsed in all reproofes . He tells the Galatians his minde plainly to the full : and withall he indeauours to shew his owne loue to them , and to keepe theirs . It may be asked , how Paul can say , Ye haue done me no hurt at all . For when a beleeuer in Corinth committed incest , Paul tooke it for a wrong to himselfe ? 2. Cor. 2. 10. And no doubt , to call the doctrine of the Apostle into question , was a great wrong vnto him ? I answer , the wrong was no wrong in his estimation and affection , who was content to put vp , and to forgiue the wrong . Here we see the meeknes of Paul , in that he quietly beares the crosses and wrongs laid vpon him . The like was in Moses , who 40. yeares together indured the bad manners of the Israelites , Act. 13. 18. but the perfect example of this vertue is in Christ , who saued thē that crucified him . We likewise are to exercise our selues in this vertue . And that we may indeede so doe , we must first of all haue a sense of our spirituall pouertie , and a faith in the mercie , presence , and protection of God. Againe , marke the minde of the Apostle , that he may winne soules to God ; he is content to suffer any wrong . The Priests and Iesuits among vs in England , are content to venter life and limme that they may win Proselytes to the Church of Rome : much more then must the true Ministers of the Gospel be content with any condition , so they may gaine men to God. In this case , hurts and abuses , must be no hurts , nor abuses . 13 And ye know how through the infirmitie of the flesh , I preached the Gospel vnto you at the first : 14 And the triall of me which was in my flesh ye despised not , neither abhorred : but receiued me as an Angel of God , yea as Christ Iesus . 15 What then was your felicitie ? for I beare you record , that if it had beene possible , you would haue plucked out your eyes to haue giuen them to me . 16 Am I therefore become your enemie , because I tell you the truth ? The answer to the Obiection in the former verse was this ; Be as J : I am as you . And the reason was this : hatred presupposeth an offence : ye haue done me no offence or hurt : therefore ye may not thinke that I hate you . The minor is in the 12. v. the conclusion in the 16. v. Againe , the minor [ ye haue done me no hurt ] is confirmed in the 13 , 14 , 15. verses . The summe of the Argument is this : Though my outward condition was subiect to contempt ; yet did the Galatians shew loue and reuerence to me : therefore ye did me no hurt . Againe , Paul sets forth both the parts of his argument . And first of all he describes his owne condition , by three things : that he preached in weaknesse of the flesh : that he preached the first : that he preached hauing the triall of himselfe in his owne flesh . Secondly , the loue and reuerence of the Galatians is set out by three signes , or effects : they despised him not ; they receiued him as an Angel , or as Christ himselfe : they would haue plucked out their eyes to haue done him good . The first thing in Pauls condition is , that he published the Gospel in the infirmitie of his flesh , that is , in a meane and base estate , without the shew of humane wisdome , and authority , and subiect to many miseries . In this sense Paul opposeth infirmitie to the excellencie of humane wisdome , 1. Cor. 2. 1. 3. and vnder it he comprehends all the calamities and troubles that befell him . 2. Cor. 12. 10. This was the condition of the rest of the Apostles . For they were but fishers , and preached the word in their fisherlike simplicitie . Nay , this was the condition of Christ himselfe . For he hid the maiestie of his godhead vnder the vaile of his flesh : and his outward man was subiect to reproch , and contempt . Isa. 53. 3. And this is the Order of God. The word must be dispensed in the infirmitie of mans flesh for sundrie causes . First , that we might not exalt our teachers aboue their condition , who are no more but instruments of grace . When the men of Derbe and Listra would haue offered sacrifice to Paul , and Barnabas , Paul forbids them , saying , that they were men subiect to the same passions with themselues , Act. 14. 15. The second cause , that we might ascribe the whole worke of our conuersion not to men , but to God alone . 2. Cor. 4. 7. The third is , that God might by this meanes confound the wisdom of the world , and cause men that would be wise , to become fooles , that they might be wise . 1. Cor. 3. 18. The last is , that we might be assured , that the doctrine of the Apostles is of God : because it preuailes in the world without the strength and pollicie of man. And as the word is preached in weaknes , so it is beleeued of men ; and the grace of God is conferred to vs , and continued in vs , in the weaknes of the flesh . Gods loue is shedde abroad in the hearts of men : but when ? euen then , when we are in the midst of manifold afflictions . Rom. 5. 2. 5. Paul beares about him the mortification of our Lord Iesus , not for his damnation , but that the life of God might be manifest in his mortall flesh . 2. Cor. 4. 10. And he saith plainly , that the grace of God is made perfect through weaknesse . 2. Cor. 12. 9. By this we are taught a high point in religion , and that is , not onely to be content with the miseries and troubles of this life , but to reioyce therein : because when we are weakest , we are strongest : and when we thinke our selues forsaken of God in the time of distresse , we are not forsaken indeede , but haue his speciall fauour and protection . 2. Cor. 12. 10. Let this be thought vpon : for the works of God in the cause of mans saluation , are in , and by their contraries . This is the manner of Gods dealing . The second thing is , that Paul preached the Gospel to the Galatians at the first , as it were breaking the I se , where none had preached before . In this he claimes his priuiledge , that he was to be esteemed as a master-builder , that laid the foundation of the Church of Galatia : and withall he giues a close item to the false Apostles , who did not plant Churches , but onely corrupt them after they were planted . Againe , Paul here notes the condition of Gods Church , or kingdome : in which first comes the husbandman and sowes good seede , and then after comes the deuill with his tares , Matth. 13. 24. and all this is euident in the Church of Galatia , first planted by Paul , and then seduced by false teachers . The third thing is , that Paul preached bearing about him the triall of God. This triall is a worke of God whereby he discouers vnto vs , and to the world , either the grace or the corruption of our hearts . Thus God tried Abraham , Hebr. 11. 17. the Israelites , Deut. 6. 1. and Ezechias , 2. Chron. 32. 31. and Paulin this place . The vse . We must not thinke it strange , when we are afflicted any way . Nay , we must looke for trialls , and be content when they come . 1. Pet. 4. 12. Iam. 1. 2. We are either gold in deede , or gold in shew ; if in deede , we must be cast into the furnace , that we may be purged : if we be gold in appearance , we must againe into the furnace , that we may be knowne what we are . The best vine in the vinyard must be lopped and cut with the pruning knife , that it may beare the more fruit . Ioh. 15. Againe , we must take heede least there be any hidden corruptions raigning in our hearts : and we must labour to be indeede that which we appeare to be . For we must be tried by God : and then that which now lies hidde , shall be discouered to our shame . Lastly , we must looke to it , that there be soundnes of grace in vs , that we may be able to beare the trialls of God , and shew forth some measure of faith , potience , obedience . The first signe of Reuerence in the Galatians is , that they did not despise Paul in his base condition . This is a matter of commendation in them , and it is to be followed of vs. And he is a blessed man that is not offended at Christ , Math. 11. 6. The second signe of reuerence is , that they receiued Paul as an angel of God , or as Christ Iesus . Here first we must distinguish betweene Pauls person , and his doctrine or ministerie . And he is said to be receiued as an angel , or as Christ : because his doctrine was receiued euen as if an angel , or Christ had deliuered it . Secondly , we must put a difference betweene an Apostle , and all ordinarie pastours and teachers . And to be receiued as an angel , or as Christ , properly and simply concerns Paul , and the rest of the Apostles . For to them it was said , it is not you that speake , but the spirit of the father in you , Math. 10. 20. Againe , he that heareth you heareth me , he that despiseth you despiseth me , Luk. 10. 16. The Apostles were called of God immediately , taught and inspired immediately , and immediately gouerned by the spirit , both in preaching and writing , so as they could not erre in the things which they deliuered to the Church : and therefore they were to be heard euen as Christ himselfe . As for other ordinarie teachers , they are in part and in the second place to be heard as angels , and as Christ so farre forth as they follow the doctrine of the Apostles . Thus are they also called the angels of the couenant , Math. 2. 7. And Embassadours in the stead of Christ , 2. Cor. 5. 21. Here Paul notably expresseth the Authoritie and honour of an Apostle , which is to be heard euen as Christ himselfe : because in preaching he is the mouth , and in writing the hand of God. This authoritie is to be maintained : and the consideration of it is of great vse . The Papists say , we know the scripture to be the word of God , by the testimonie of the Church : but indeede the principall meanes whereby we are assured touching the truth of Scripture , is , that the books of scripture were penned by men , whose writings , and sayings , we are to receiue , euen as from Christ himselfe , because they had either Propheticall or Apostolicall authoritie , and were immediately taught and inspired in writing : and all this may be discerned , by the matter , for me , and circumstances of the foresaid books . Secondly , they are to be blamed that call the Pope the spouse of the Church , and Christ by annointment ( as Bernard did ) for thus is he more then an Apostle . Thirdly , here we see the goodnesse of God , that doth not speake to vs in his maiestie , but appoints men in his stead , who are his embassadours to beseech vs to be reconciled to him . Fourthly , there must be fidelitie in teachers , because they stand in teaching , in the stead of Christ : and therefore must onely deliuer that which they knowe to be the will of Christ. Fiftly , They must haue a speciall care of holinesse of life , because they speake in the name and roome of God. Read Leuit. 10. 2. Sixtly , the people are to heare their teachers with all reuerence , euen as if they would heare the very angels of God , or Christ himselfe . Seauenthly , the comfort of the Ministerie is as sure and certen , as if an angel came downe from heauen , or Christ himselfe to comfort vs : so be it we doe indeed truely turne to God and repent . Vers. 15. What was your felicitie ? ] that is , you esteemed it to be your felicitie , that you receiued me and my doctrine . Ye would haue plucked out your eies and haue giuen them to me ] a prouerbiall speech , signifying the speciall loue of the Galatians to Paul , so as nothing which they had could be to deare for him . If it had bin possible ] this he saith , because no mā can pluck out his eie to doe another man good : or thus , no man can possibly giue his eie and the sight thereof to another . In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him : and that is , that they thought themselues happie by reason of Pauls Ministerie , and would haue parted with their owne eies for his good . Hence we learne , that there is a felicitie after the time of this life , and that is , to receiue and imbrace the doctrine of the Gospell So saith Christ else where . Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods part by his word and promise , and it is receiued of vs , when we turne to God ; and by faith rest on the said promise . To be in Gods kingdome is happinesse : and this is the kingdome of God , when we resigne our selues in subiection to his will and word . The preaching of the word is the key of this kingdome , Matth. 16. 19. and when it is receiued into our hearts by faith , heauen is set open vnto vs euen in this life , Ioh. 1. 51. The Philosophers therefore haue erred , that place our happinesse in honours , riches , pleasures , or in ciuill vertue . Secondly , our common people are deceiued , who thinke because they deale truely , and iustly before men , that they are in as good a case , as they that heare all the sermons in the world : as though true happinesse stood in ciuill conuersation . Thirdly , this doctrine serues to beate downe a point of naturall Atheisme in the heart of man , which makes many thinke it a vaine thing to serue God , and to heare his word , Iob. 21. 15. Mala. 3. 14. Dauid was troubled with this corruption , Psal. 73. 15. Many of them which professe the name of Christ , will not be brought to keep the Sabbath daie : and in their dealings they vse fraud , and lying as other men doe : and all is because they thinke they cannot liue by their religion . Fourthly , the onely way to establish a kingdome or common wealth , is to plant the Gospell there : for this makes an happie people : And this is the maine cause of our happinesse and successe in this church and land . And the obedience of the Gospel is it that makes euery man in his trade , office , and calling whatsoeuer it be , to prosper . Read Psal. 1. 3. 5. On the contrarie , they are wretched and miserable that liue without the Gospell , Prou. 29. 18. 2. Cor. 4. 3. 2. Tim. 3. 7. 6. To receiue the doctrine of the Apostles , is an vnfallible marke of the Church of God. For this is it that makes a people blessed and happie . 7. We may not despise the preaching of the word , 1. Thes. 5. 20. If we doe , we despise our owne happinesse . If it be said , Preachers sometime are deceiued . Answ. Marke the addition of Paul , Prooue all things , hold that which is good , 2. Thess. 5. Touching the speciall loue of the Galatians to Paul , First it may be demanded , what was the cause of it ? Answ. The very Ministerie of the Apostle , whose office it was to make Disciples , Math. 28. 19. and so to plant the Church of the new Testament . And for this cause , he had a priuiledge to preach the truth , so as he could not erre in things which he deliuered to the church . 2. He preached with authority , as hauing power to correct rebellious offenders 2. Cor. 106. and 1. Cor. 4. 3. he preached with vnspeakeablle diligence . Read. Act. 20. 31. 4. He had a prerogatiue , ( as the rest of the Apostles had ) after he had made disciples by imposition of hands to giue vnto them the extraordinary giftes of the Holy Ghost Act. 8. 17. And these are the meanes whereby this speciall loue was procured . Secondly , it may be demanded , whether the Galatians did not more then keepe the law , when they would haue plucked out their owne eyes , and haue giuen them to Paul ? for thus they loue him more then their owne selues . Ans. The commandement [ Thou shalt loue thy neighbour as thy selfe ] doth not prescribe that we must in the first place loue our selues , and then in the second loue our neighbour : but it setts downe the right manner of louing our neighbour , and that is , to loue him , as hartely , and vnfainedly , as our owne selues . The measure of loue is expressed when Christ saith we must loue on another , as Christ loued vs. Ioh. 13. 34. There is a certen case in which we must consider our neighbour not only as a neighbour , but also as a speciall instrument of God : and thus are we in some respectes to loue , and to preferre him before our selues . Thus a subiect is more to loue the life of his prince then his own life . Thus Paul was content to be accursed for the Israelites , Rom. 9. 1. And the Galatians would haue giuen their eies to Paul , that was so worthy an instrument of the grace of God. In their example we are taught to be willing to forsake the dearest things in the world for the Gospell of Christ , euen our eies , hands , feete , yea and our life . Vers. 16. Because I tell you the trueth . ] We must after Pauls example speake the truth to all men , Eph. 4. 25. Am I therefore your enemie ] the conclusion of the Apostles argument . Here we see a corruption of nature , which makes vs that we cannot abide to heare the truth in things that are against vs. We hate them that speake the truth : selfe loue makes vs conceiue the best things of our selues . Here then learne 1. To search thy heart and life , that thou maiest know the very worst by thy selfe : If thou wilt not know it now , thou shalt know it to thy shame in the day of iudgement . 2. Be vile and base in thine owne opinion , Iob. 34. last . 17. They are iealous ouer you amisse : yea they would exclude you , that ye should altogether loue them . 18 But it is good to loue earnestly alwaies in a good cause ; and not onely when I am present with you . The word zeale , hath many significations ; here it is fittely translated ielousie . Ye are ielous ] hereby much is signified ; that there is a spirituall marriage betweene Christ and his Church : that the Church is the Bride , Christ the bridegroome , or husband , the Gospel an instrument drawne touching the marriage : the sacraments as seales , the graces of the spirit as loue-tokens , the Ministers of Christ , as friends of the bridegroome , and suters for him . In this respect they put on the affection of Christ , and are zealous for him . This Ielousie is twofold , pretended ielousie , and true ielousie . Pretended ielousie is , when men falsely pretend the loue of the Church for Christs sake . Thus Paul saith , They are ielous , that is , they pretend a loue vnto you for Christs sake , but indeede they doe it amisse . And the reason follows , They would exclude you , namely , from louing of me . Others read the wordes thus ; they would exclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vs : the difference in the Original is onely in one letter : and the sense is the same , that the false Apostles would exclude Paul from the loue of the Galatians , that they onely might be honoured and loued . Jt is good ] These words may be vnderstood either of the Galatians , or of Paul. I rather choose to applie them to Paul , that for ielousie he may make an opposition betweene himselfe , and the false teachers . The sense is this : that ielousie is a good thing , if it be in a good cause , that is , if it be indeede for Christs sake , and be alwaies the same . And Paul addes further , that this kind of ielousie is in himselfe : because he is ielous ouer the Galatians not onely when he is present with them , but also when he is absent : and this he further confirmes in the two next verses . The scope . In these wordes , Paul meetes with a conceit of the Galatians : for they might happely say , that their new Teachers loued them exceedingly , and were zealous for their saluation . Paul therefore answers by a comparison , thus : they are ielous ouer you , but it is amisse : nay , ielousie for you is good . The first part of the comparison is in the 17. verse , the second in the 18. The vse . When Paul saith , that the false Apostles were ielous ouer the Galatians amisse , he sets out the fashion of men in the world , which is to doe things which are good in their kind , but to doe them for wrong ends . It is an excellent office to preach the word , but some doe it of enuie and contention , Phil. 1. 15. others make marchandise of the word . It is an excellent thing to imbrace the Gospel : and yet many men doe it amisse , for feare , or for honour , or for profit , or for other sinister respect , and not for the Gospels sake . This temporall life is an excellent thing , yet few there are that know the ende of this life . For men commonly spend not their time to seeke the kingdome of heauen , and to serue God in seruing of men , but with all their might , they aime at honours , profits , pleasures : and thus they liue amisse not for the honour of God , but for themselues . This must teach vs not onely to doe good , but to doe it well , and to propound good ends to our selues : and to seeke to be vpright in the statutes of God. Psal. 119. 80. To this ende , three things must be done . First , we must set before vs the will and commandement of God , and this must mooue vs to doe the good we doe . Secondly , the outward action must be conformable to the inward motions of the inward man : and they must both goe together . Thirdly , we must directly intend to obay God in the things we doe , and to approoue our hearts and doings to him . In that the false Apostles are saide to be ielous , or zealous , we see how nature can counterfeit 〈◊〉 grace of God : and that which the child of God doth by 〈◊〉 that the naturall man can doe by nature . Thus Pharao fa 〈…〉 repentance , Exod. 9. 27. and Ahab , that sold himselfe to worke wickednes , 1. king . 21. 27. and Iudas in the midst of his despaire is said to repent . Matt. 27. 1. Daily experience shewes the like in such persons , who in their extremitie , with teares vse to bewaile their liues past , and with many vowes , and protestations , promise amendment : and yet afterward when they are on foote againe , they returne to their old bias . In a word , there is nothing that the godly man doth by the spirit of God spiritually , but an hypocrite may doe the like carnally . Nature can play the part of the ape in imitating good things . Therefore it stands vs in hand to praie , and examine our hearts , least we be deceiued in our selues . For there may lie a depth of deceit and falshood lurking in the heart . And that we be not deceiued , two things must be obserued . One is , that we must cherish in our hearts an vniuersall hatred of all and euery sinne ; first in our selues , and then in others . The second is , that we must be changed and renewed in our minds , consciences , and affections . Thirdly , here we see the propertie of enuie , and Ambition , in these false teachers . Paul must be excluded from the loue of the Galatians , that they alone may be loued . Thus Iosua would haue excluded Eldad and Medad from prophesying , and he would haue Moses to be the onely prophet : but Moses saith , I would to God all the people could prophecie . Num. 11. 29. Iohns disciples would haue excluded Christ baptising : but Iohn saith , He must increase , and I must decrease . Ioh. 3. 30. The disciples of Christ would haue excluded one that cast out deuills in the name of Christ , but did not follow him , and Christ forbad them . Luk. 9. 49. Lastly , we here see the propertie of deceiuers is to make a diuision betweene the Pastors and the people . Beside the former pretended ielousie , there is a good ielousie , which the Apostle takes to himselfe , and els where he calls it the ielousie of God. 2. Cor. 11. 2. This ielousie presupposeth the office of the Apostles , and all Ministers , which stands in three things . The first , is , to become suters to the Church , or to the soules of men , in the name of Christ , and to make the offer or motion in his name , of a spirituall marriage : and this is done in the ministerie and dispensation of the Gospel . The second is , to make the Contract betweene mens soules and Christ. Now to the making of a contract , the consent of both the parties ( at the least ) is required : Christ giues his consent in the word , Ose 2. 20. and we giue our consent to him and choose him for our head , when we turne to God , and beleeue in Christ. And the ministerie of the word serues to signifie the will of Christ vnto vs , and to stirre vp our hearts to an holy consent . The third is , after the contract , to preserue them in true faith , and good life , that they may be fit to be presented to Christ in the day of iudgement , and so be married to him eternally : for then , and not before , is the marriage of the lambe . These duties are all noted by Paul , when he saith , that he prepared the Corinthians that he might present them as a pure virgin vnto Christ. 2. Cor. 11. 2. And because this charge and office is laid vpon the Apostles and Ministers : therefore they are said to be ielous . This Ielousie stands in three things . The first is , to loue the Church , indeede and truth , for Christs sake . The second is , to feare least by reason of weaknes , and by meanes of the temptations of the deuill , the Church and they that beleeue , should fall away from Christ. The third is , after the fall of the church , to be angrie with holy anger and indignation , for Christs sake . Thus Moses was ielous , when the Israelites worshipped the golden calfe : and Elias with like zealessue the priests of Baal . Thus is Paul said to be ielous in this place , and Act. 14. If the Apostle be thus ielous , how much more then is Christ himselfe ielous , who hath espoused himselfe to his Church ? This plainly shewes , that he cannot brooke either Partner , or deputie . And therefore his sacrifice on the crosse must stand without the sacrifice of the masse , his intercession without the intercession of Saints , his merits without the merit of workes , his satisfaction without any satisfaction of ours . He will haue the heart alone , and all the heart , or nothing : and he will not giue any part of his honour to any other . This Ielousie in the Ministers must teach all faithfull seruants of God , that they keepe themselues as pure virgins for Christ , and set their hearts on nothing in the world , but on him . Therefore they must hunger after Christ : they must account all things dongue for him : they must haue their conuersation in heauen with him : and loue his comming vnto thē by death . Psal. 45. 10. Contrariwise they that set their hearts on any other thing beside him , are said to goe a whoring from him , and therefore they are accursed . Psal. 73. 27. Thus many Protestants doe in their practise , whatsoeuer they professe . Thus doth the Church of Rome both in word and deede . For beside Christ shee hath many other louers : and shee goes a whoring after them when shee worships Angels and Saints , the images of God , and Christ , with religious worship . Againe , by this we are put in minde to yeeld an vniuersall subiection to Christ : for this is the dutie of the espoused wife to her husband . Lastly , that good things may be well done , good ends must be propounded : and we must be constant in the good which we doe . And thus Paul saith , it is a good thing to be iealous . 19. My little children of whome I trauell in birth againe , till Christ be formed in you . 20. I would I were nowe with you , that I might change my voice : for I am in feare of you . Paul hath said before , that his iealousie ouer the Galatians was good : because it was in a good cause , and it was constant , not only in his presence , but euen in his absence : and this he declares here by two signes : his loue now in his absence , in the 19. verse , and his desire in the second verse . The word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated , I trauel in birth , signifies not only , the trauel of the woman at the birth of the child , but also the painefull bearing thereof , before the birth . And the words haue this sense , O ye Galatians , once heretofore I bare and brought you forth , when I first preached Christ vnto you : and because now ye are reuolted from my doctrine , I am constrained once againe to beare you , and to trauell with you in my Ministerie , till by the operation of the Holy Ghost , the right knowledge , and the true image of Christ defaced by the false Apostles , be once againe reformed and restored . In these words ( my little children ) Paul takes to him the condition of a mother , and he signifies his most tender and motherly affection to the Galatians . It is the fashion of mothers , when their children prosper and doe well , to reioyce , when they are sicke , or die , to mourne exceedingly , and to be mooued with pitie and compassion . The Galatians deserued no loue at Pauls hand : for their Apostasie was very foule : yet because there were some good things remaining in them , and there was hope of recouerie , he inlargeth his bowels towards them , and shewes his loue with compassion . If this be the case with Paul , then great is the loue and compa 〈…〉 ion of God to his children . If the child be sicke , and froward , the mother doth not cast it forth of the dores , but shee tenders it , and carefully lookes vnto it : much more then will the Lord haue pittie and compassion . Here then a maine comfort is to be remembred : if we be of the number of them that beleeue in Christ , haung vice , & hauing a care to please God , our weakenesses and falls of weakenesse , doe not abolish the mercie of God , but are occasions to illustrate the same . The weekenesse of the chide stirs vp compassion in the mother : and Dauid saith , as a father hath compassion on his children , so hath the Lord compassion on them that feare him : and marke the reason : for he knowes our frame , & that we are but dust . Psal. 103. 14. When Paul saith , I trauell , he signifies the measure of his Ministeriall paines , that they were as the trauell of a woman with child : and this he shewes plainely in the particulars , 2. Cor. 11. 23. Elias , that was sent in his time to restore religion , was at length so wearied in this businesse , that he desired the Lord to take him out of the world , 1. King. 19. 4. The paines of the prophet Isai , made him crie , My leannes , my leannes ; & Ieremie cries , my bellie my bellie : signifying that his griefes and his paines in the Ministerie , were as the paine of the Colicke . By this we see , that they haue much to answer for before God , that are in this calling , and yet take little or no paines therein . And that they which take the most paines , come farre short of their dutie . Againe , when he saith , I trauell , he signifies the dignitie of the ministerie , that it is an instrument appointed of God for the worke of regeneration : for Paul compares himselfe to a woman in trauell , and the worke of his ministerie , to the trauell it selfe , whereby children are borne to God. This serues very well to stoppe their mouthes , that condemne the vocall and externall ministerie . When he saith , I trauell againe , he teacheth , that if men fall after their first initiall repentance , there is still a possibilitie of mercie , and place for a second repentance . We must forgiue till seaventie seauen times , Mat. 18. 22. Much more will god doe it . The parable of the prodigall son shewes , that they which fall frō God after their calling and first conuersion , may againe by newe repentance be recouered . An obiection : Pauls second trauell presupposeth a second regeneration in the Galatians : and if they are borne againe the second time , then in their Apostasie they fell wholly from god . Answ. When Paul saith , J trauell againe , he doth not presuppose any second spirituall generation : for the child of God is but once begotten to the Lord , and Paul here calls the Galatians ; little children , because euen in the time of their fall , the seede of God still remained in their hearts . And because the image of Christ was againe to be reformed and restored in the Galatians , in this respect he saith , I trauell againe of you . The end of Pauls ministerie is expressed in the words , till Christ be formed in you : that is , till ( as it were ) the counterfeit or image of Christ be stamped and imprinted in your hearts . This image hath two parts . The first is , a Right knowledge of Christ in respect of his natures and offices , as they are set forth in the word . This knowledge was defaced in the Galatians , when they ioyned workes with Christ : for then they made him to be an imperfect Sauiour . The second part of this image , is a Conformitie with Christ , Rom. 8. 29. It is twofold , conformitie in qualitie , and conformitie in practise . Conformitie in qualitie is againe twofold . The first is a Conformitie to the death of Christ , when the vertue thereof works in vs a death of sinne , and when we suffer as Christ suffered , in silence , contentation , obedience , subiecting our selues to the will of God. The second is , a conformitie to the resurrection or life of Christ , and that is , when we liue not onely a naturall , but also a spirituall life , which is , to submit our selues to be ruled by the word and spirit of Christ. Conformitie in practise is , when we carrie ourselues as Prophets in the confession of the name of Christ , in teaching , exhorting , and admonishing one another : as Priests to offer our bodies and soules in sacrifice to God : as spiritual kings , bearing sway ouer the lusts and corruptions of our own hearts . And thus is Christ to be framed in the hearts of men . The vse . Here we see , the end of all preaching , is to make sinnefull men to become new creatures , like vnto Christ : this is the drift of the ministerie : and the doctrine that tends to this purpose , is sound and wholesome . Againe , here we see , that in the new Testament , there is but one rule and order for all men , and that is the rule of Christ , Take vp thy crosse and follow me : and for this cause the Ministerie serues to frame Christ in the hearts of all beleeuers : Therefore the seuerall rules and orders of Monkes and Friars in the Church of Rome , are meere superstitions . Furthermore , Paul here makes two degrees of Gods children ; one is , when they are begotten of God , and Christ is formed in them . The second is , when they are begotten of God , yet so , as they are as yet vnformed . Such were the Apostles when they confessed Christ to be the sonne of the liuing God , Math. 16. for then they knewe not the article of Christs death , resurrection , ascension , at that time , nor the manner of his kingdome . Of this sort was Rahab , when shee receiued the spies , Heb. 11. for then shee was not informed in the religion of the Iewes , but only acknowledged the God of Israel to be the true God , and had a resolution to ioyne her selfe to the people of God. Of this sort were the Corinthians at the first . For they were carnall more then spirituall , euen babes in Christ , 1. Cor. 3. 3. This must teach vs , where we see any good thing in men , to cherish it . For though as yet they be not Christians formed , yet they may be Christians in forming . When Paul saith , vntill Christ be formed , he shewes that the conuersion of a sinner is not wrought in one moment , but by little and little , in processe of time . In the generation of infants , first the braine , heart , and liuer are framed : then the bones , veines , arteries , nerues , membranes : and after this , flesh is added . And the infant first begins to liue the life of a plant , by growing and nourishing : then it liues the life of a beast , by sense and motion : and thirdly , the life of a man , by the vse of reason . Euen so God outwardly preuents vs with his word , and inwardly he puts into vs knowledge of his wil , with the beginnings or seeds of faith and repentance , as it were a braine and a heart : from these beginnings of faith and repentance , arise heauenly desires : from these desires follows asking , seeking , knocking : and thus the beginnings of faith are increased , and men goe on from grace to grace , till they be tall men in Christ. And for this cause , we must with constancy vse the good means , in hearing , reading , praying . Lastly , we are all here put in minde to studie , and to vse all good meanes , that we may be like to Christ , specially in the disposition of the inward man. There is a spirituall madnesse in the mindes of many men : they thinke of nothing but of the fashion of their apparell , and of the trimming of their bodies : but let vs thinke how to imprint the gratious image of Christ in our hearts : thus shall we be louely , and haue fauour in the eyes of God. Thus much of Pauls loue : now follows his desire in the 20. verse . In which I consider three things : the desire it selfe , I would J were with you now : the ende of his desire , that I might change my voice : the occasion thereof , for I am in doubt of you . When Paul saith , I would I were with you now , he shewes , that the presence of Pastours with their people , is a thing most necessarie . And there are two reasons thereof . One is , to preuent spirituall daungers , which are manifold and continuall , in that the deuill seekes continually whome he may deuoure : and we fight against principalities and powers in heauenly things . In this respect Pastours are called watchmen , and ouerseers . Secondly , the presence of Pastours with their people , serues to redresse things amisse , and to recouer them that be in Apostasie : as Paul saith in this place . Therefore it were to be wished that this mind of Paul were in all Pastours , that with one consent they might say to their people , I would I were with you n 〈…〉 . In the words , [ that I might change my voice ] Paul continues the allusion ( which he made in the former verse ) to a woman with child : and hereby he signifies two things . The first is , that he will leaue further disputing with the Galatians , and fall to lamenting and crying , as mothers doe in the time of their trauell , by reason of their paine . This is to change the voice . It was the manner of Paul to abase himselfe , and to mourne for the sinnes of others , 2. Cor. 12. 24. and he reprooues the Corinthians that they were puffed vp , and did not mourne for the incestuous person . Like was the practise of Dauid , Psal. 119. 136. of Lot. 2. Pet. 2. 7. of Ieremie , Lam. 2. 11. of the friends of Iob , Iob 2. last . of the godly in the daies of Ezechiel . c. 9. 4. of Christ in respect of Ierusalem , Luk. 19. 41. And it hath bin alwaies the practise of holy men , when there was no other helpe , with tears to commend the case to God. If sorrow for other mens offences make Paul change his voice , much more are men to doe it for their owne . Peter , in his repentance left his presumptuous speaking , and fell to bitter and secret teares : and so did the woman that stood at the feete of Christ weeping , and washed his feete with her teares , Luk. 7. 38. The like ought we to doe for our offences and sinnes . The earth-quake this winter past , must stirre vs vp to this dutie . For it is a matter full of terrour , 1. Sam. 14. 15. and the sicknesse which hath taken hold of thousands as a gentle warning must be respected . And it must be considered , that the changes of the great world bring with them like changes in the little world , that is , in the bodies of men . Againe , to change the voice , is to conferre with the Galatians , and vpon conference to temper his voice to their manners and condition , as nources stammer and lispe with children . For some are with pitie to be recouered : and some with terrour . Iud. 22. 23. Hence I gather , That the Conference of Pastours and people , is a thing very necessarie . Paul here ascribes more to it then to his Epistle . It is the life of preaching . For by it the teachers know better what to teach , and the people better to conceiue things that are taught . Here then we see a common fault . Men are content to heare , but they will not conferre with their teachers : and in the time of sicknesse , the first person that is conferred with , is the Physitian : and the Minister is last sent for : whereas on the contrarie , the cure of the soule is the cure of the bodie . Iob 33. 23. 25. Againe , here is set downe the way to attaine all good learning : and that is , that learners be present with their teachers : and the teachers againe temper their voices to the capacitie of the learners . Thus Samuel was with Eli at the dore of the Tabernacle : thus Christ was in the Temple among the doctours hearing them and asking them questions . Luk. 2. 44. Thirdly , Paul here sets downe the way to make a pacification for religion in these last daies : and the way is , that the Pastours of the Church be assembled together by the authoritie of Princes : and beeing assembled , they temper their voices one to another according to the written word . Thus may they that lic now vnder the Apostasie of Antichrist , be recouered , Act. 15. 6. And the promise of God is , that when two or three come together in his name , he will be with them . Matth. 18. Lastly , the Ministers ( as here we see ) are to temper their gifts and speach to the condition of their hearers . The Corinthians were babes in Christ , and Paul feedes them with milke . 1. Cor. 3. 3. to the Iew he became a Iew , to the Gentile a Gentile , that he might winne some . 1. Cor. 9. 18. For this cause it were to be wished , that Catechising were more vsed then it is of our Ministers . For our people are for the most part rude and vncatechised : and therefore they profit little or nothing by sermons . A sermon to such persons is like a great loafe set before a child . And it is no disgrace for learned Ministers , in plaine and familiar manner to catechise : for this is to lay the foundation , without which all labour in building is in vaine . Againe , our ignorant people should be content euen in their old age to learne the catechisme : for by reason of their ignorance , they lie as a pray to the Atheist and Papist : and in much hearing , they learne little ; because they know not the grounds of doctrine that are vsually in all sermons . And it is a fault in many that they loue to heare sermons , which are beyond their reach , in which they stand and wonder at the Preacher : and plaine preaching is little respected of such . The occasion of Pauls desire is in these words , I doubt of you , or thus , I am in perplexitie for you : and this Paul speakes as a mother in some dangerous extremitie , in the time of her trauel ; as Rachel was in the birth of Benjamin , Gen. 35. And the words carrie this sense , I am troubled for your recouerie ; and I feare it will neuer be . Here we learne , how daungerous a thing it is to fall from grace , though it be but in part . For a man cannot recouer himselfe when he will. We doe not the good we can , vnlesse God make vs doe it . Ezech. 36. 27. Cant. 1. 4. Ier. 31. 29. Therefore it is an Errour to thinke that we may repent and turne to God when we will , as many suppose . And this must be a warning vnto vs to preserue the good things that God hath put into vs , and not to quench the spirit . And though Paul doubt of the recouerie of the Galatians , yet he spares not to send his Epistle to them , and to vse meanes . And thus in desperate cases , we must vse the best meanes and leaue the successe to God. Thus the Israelites when there was no other helpe , went into the sea , as into their death bedde , or graue , by faith staying themselues on the promise of god . Heb. 11. 29. 2. Chron. 20. 12. That which Paul here saith , may be saide of many among vs in whome Christ is not yet framed , whether we respect knowledge , or good life : for they giue iust occasion of doubting whether they will euer turne to God or no. 21 Tell me ye that will be vnder the law , doe ye not heare the law ? 22 For it is written , that Abraham had two sonnes , one by a seruant , and an other by a free-woman . 23 But he which was of the seruant , was borne after the flesh : and he which was of the free-woman , by promise . From the 8. verse of this chapter to the 20. verse , Paul hath handled the conclusion of the principall argument of this Epistle touching the Apostasie of the Galatians : and here he returnes againe to his former doctrine touching the iustification of a sinner by faith , without the workes of the law : and he confirmes it by an other Argument , the summe and substance whereof is this : Your libertie from the law , w 〈…〉 prefigured in the familie of Abraham : therefore ye are not bondmen to the law , but freemen . The argument is at large propounded , and it hath foure parts : a preface in the 21. verse : an historie of Abraham and his familie , vers . 22. 23. the Application of the historie from the 24. verse to the 30. the conclusion , v. 31. And first of the Preface . Law ] the word ( law ) in the first place , is taken properly for the morall and Ceremoniall lawe of Moses : and in the second place , for the bookes of Moses , and namely , for the booke of Genesis . And in this sense the word is taken , when Christ is said to expound the law and the Prophets , Luk. 24. And sometime it signifies all the bookes of the old testament , Ioh. 15. 15. Vnder the law ] to be vnder the lawe , is to hold our selues bound to the fulfilling of the lawe : and to looke for life eternall thereby . Doe ye not heare the law ? ] that is , ye read and heare indeede , but ye vnderstand not the scope and drift of that which you read . In this preface , first Paul meetes with the pride of mans nature , whereby the Galatians went about to establish their owne righteousnesse by the lawe , when he saith , ye that will be vnder the lawe , &c. with this pride were the Iewes tainted , Rom. 10. 3. and the young Prince that came to Christ and said , Good master what must I doe to be saued ? And the Papists of our time , who will not be subiect to the iustice of God , but set vp their owne iustice in the keeping of the law . The like doe the ignorant people among vs , who hold that they are able to fulfill the law , and that they are to be saued thereby . And when they say , they looke to be saued by their faith , they vnder stand thereby their fidelitie , that is , their good dealing . Againe , Paul here notes the seruile disposition of men that loues rather to be in bondage vnder the law , then to be in perfect libertie vnder the grace of God. This we see in daily experience . All professe Christ among vs : yet is it euen a death to the most , to forsake the bōdage of the flesh . Christ we professe , yet so as we take libertie to liue after the lustes of our owne hearts . When Paul saith , doe ye not heare the lawe ? he notes the cause of our spirituall pride , and of the seruile disposition before named , namely , ignorance in mistaking and misconceiuing the true scope of the law : for the Galatians did not consider that Christ was the scope of the lawe , but they supposed that the very obseruation of the lawe euen since the fall of man , did giue life and iustifie . This ignorance was to the Iewes as a vaile before their eies in the reading of the lawe , 2. Cor. 3. 14. And this ignorance hath blinded the Papist at this day : for he supposeth that the Gospell is nothing els but the lawe of Moses : & that Christ indeed is but an instrument to make vs keepers of the lawe , and consequently sauiours of our selues . In the historie of Abraham I consider three things , the facte of Abraham in taking two wiues : the Euent vpon this fact , he had two sonnes by them : the condition of these sonnes . Touching the fact of Abraham , it may be demanded , what is to be iudged thereof ? The ground to the answer shall be this : that marriage is the indiuisible coniunction of one man and one woman onely . This Christ of purpose teacheth . Math. 16. where he saith that God created them at the first man and woman , and not women , v. 4. that a man must for sake father and mother and cleaue to his wife , not to his wiues , v. 5. that they twaine shall be one flesh , v. 6. And in all this Christ makes no newe lawe , but onely reuiues the first institution of marriage made in Paradise . And Moses hauing set down this diuine institution , addes withall that Lamech was the first that brake it , by taking many wiues . Now then , the answer to the question is twofold . Some say , that Abraham and the rest of the Patriarks had a dispensation from God to marrie many wiues , and therefore that it was no sinne in them . Of this minde are sundrie learned men , both Protestants and Papists . But the answer is onely coniecturall , and hath no euidence in scripture . The second answer is , that God did not approoue the polygamie of the fathers , or commend it , but did onely tolerate it , as a lesser euill , for the preuenting of a greater . This tolleration appeares , in that God commanded that the king must not multiply his wiues , Deut. 17. 17. and that the child of the hated wife , ( though shee be the second wife , ) if it be first borne , shall be the heire . Deut. 21. 15. The occasions of this tolleration were two . One was , a desire in the Patriarches to multiply their posteritie , that if it were possible , the Messias might descend of their line . The second was , the common custome of men in the east countries , who made no matter of it , to mary many wiues : and common custome bred a common errour , and a common errour , bred common ignorance , whereby that which was indeed a sinne , was esteemed no sinne . It may be obiected , if the hauing of many wiues were an offence , that Abraham and the rest of the holy Patriarches liued and died in a sinne without repentance : because we finde nothing in scripture teaching their repentance for their sinne . Answer . Known sinnes require particular repentance : but if sinnes be vnknown , or vnconsidered , by reason that men are carried away with the sway of the times ( as the Patriarches were ) a generall repentance sufficeth , Psal. 19. 12. Againe , it may be alleadged , that Abraham tooke Agar by the consent of Sara . Ans. that sufficeth not to make a full excuse for Abraham . For if marriage were a meere ciuill contract , as it is made by the consent of men and women , so it might be dissolued by like consent : But it is more then a ciuill contract : because in the making of it , beside the consent of the parties , the authoritie of God is interposed : and therefore Saraes consent ( in giuing Agar to Abrahā ) is nothing , without the allowance of God : and we may not thinke that God will allowe of that which is directly against his owne ordinance . Thirdly , it may be alleadged , that if the hauing of may wiues be a fault , then Abraham and the rest were adulterers . Ans. Not so , the polygamie of the fathers is to be placed in the middle , betweene adulterie , and holy wedlocke . They tooke not wiues of a leude minde , for the satisfying of their lust , but of a conscience not rightly informed in this point . The euent vpon the facte of Abraham was , that his two wiues , bare him two sonnes . He had indeed more sonnes by Ketura , Gen. 25. 2. but these two , Ismael and Isaac are onely here mentioned : because by the speciall appointment of God , they were ordained as types of true beleeuers , and hypocrites . Read Rom. 9 , 7 , 8. The condition of the children is set forth , by a double difference . The first is , that one was borne of a bonde woman , & therefore a bondman , the other of a free woman , and therefore a free man , and the heire . Here it may be demanded , how the same person can be both a wife and a bond woman ? Answ. Among the heathen ( as also among the Iewes ) there were two sorts of wiues . Of the first kinde were they , that were ioynt gouernors of the family with the husband , and they were called mistresses of the house . Of the second sort were they , that serued onely for propagation , and were in all other respects as seruants or strangers . Of the first kind , was Sara , and of the second , Hagar and Ketura . The second difference of the children was this . One , that is , Ismael was borne after the flesh , that is , by the strength of nature , and according to the fleshly counsel of Sara , who did substitute Hagar into her own roome . The other , namely Isaac , was borne by the promise , that is , according to the order of nature , yet not by the strength of nature , but by the vertue of the promise of God. In the birth of Ismael Saras desire was good , that the promise of God might be accomplished : but the meanes was carnall , the substitution of her handmaid , This is the condition of the godly : they intēd & desire the best things , but they faile in the manner of doing . The spirit stirs vp good motions , and the flesh corrupteth them . Paul saith , that to will was present with him , but he could not doe that which was good as he ought . This must cause vs alwaies to humble our selues for our best works . Againe , we are here taught not to make haste to accomplish our desires , but when God promiseth any thing , to waite his leasure , and in the meane season to liue in subiection . Sara with all her haste could not preuent Gods prouidence . Shee hath her desire in the birth of Ismael , but yet he is borne according to the flesh , in bondage , and he is not the promised seed . In the birth of Isaac we see the vertue of the promise of God , when it is mixed with our faith : for then it makes things possible , that are otherwise impossible , Math. 17. 20. If then we desire any good things at the hands of God , our dutie is in silence and patience to rest on the promises of God , and then our desire shall indeed be accomplished . 24 By the which things another thing is meant . For these mothers are the two Testaments , the one which is Agar ) of mount Sina , which gendreth to bondage . 25 For Agar , or Sina , is a mountaine in Arabia , and it answereth to Ierusalem which now is ) and shee is in bondage with her children . The application of the former here beginneth : and the sense of the wordes is . An other thing meant ] the wordes are thus . These things are spoken by allegorie : that is , one thing is said , and an other thing is meant . Two mothers ] Agar and Sara . Are two ] they represent or signifie the two Testaments . Est is put for significat . Of the two Testaments I will speake afterward . The one ] the one Testament , which is the couenant of works [ which is Agar ] which Testament is figured by Agar [ is of mount Sina ] came from mount Sina , where the law was deliuered to the Israelites . And gendreth to bondage ] that is , it makes all them bondmen that looke to be iustified and saued by the works of the law . For Agar or Sina ] here the translatours are deceiued , supposing that mount Sina had two names , Agar and Sina : but this opinion of theirs hath no ground , and the words are thus to be read , Agar is Sina . Here Agar signifies not so much the person of Abrahams handmaid , as that which is said in the former historie of Agar . For the words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Sina must be considered as a place , where it pleased God to publish the law . And the wordes thus considered , haue this sense , Agar is Sina , that is , Agar figures Sina , two waies . First , in condition : for as Agar was a bondwoman , so Sina in respect of the law , was a place of bondage : and in this respect also it is called Sina of Arabia . which was a desart out of the land of Canaan . Secondly , in effect : for as Agar bare Ismael a bondman to Abraham ; so Sina or the law , makes bondmen . And it answereth ] Sina answereth to Ierusalem , that is , as Agar figures Sina ; so Agar figures Ierusalem : and by this meanes , Sina and Ierusalem are like , and stand both in one order . Now Agar figures Ierusalem two waies , in condition , and effect . In condition : for as Agar was a bondwoman , so Ierusalem , or the nation of the Iewes refusing Christ , and looking to be saued by the law , are in spirituall bondage . In effect : for as Agar brings forth Ismael a bondman ; so Ierusalem by teaching the law , makes bondmen . Therefore Paul saith in the last place , of Ierusalem , and shee is in bondage with her children . The vse . These things are said by allegorie ] Here the Papists make a double sense of scripture , one literall , the other spirituall . Literall is twofold . Proper , when the words are taken in their proper signification . Figuratiue , when the holy Ghost signifies his meaning in borrowed tearmes . Spirituall senses they make three . One allegoricall , when things in the old testament are applied to signifie things in the new testament . The second , is Tropologicall ; when scripture signifies something touching manners . The third , is Anagogicall , when things are in scripture applied to signifie the estate of euerlasting life . Thus Ierusalem properly is a citie : by allegorie , the Church of the new Testament : in a tropologicall sense , a state well ordered : in an anagogicall sense , the estate of eternall life . These senses they vse to applie to most places of the Scripture , specially to the historie . But I say to the contrarie , that there is but one full and intire sense of euery place of scripture , and that is also the literall sense , sometimes expressed in proper , and sometimes in borrowed or figuratiue speaches . To make many senses of scripture , is to ouerturne all sense , and to make nothing certen . As for the three spirituall senses ( so called ) they are not senses , but applications or vses of scripture . It may be said , that the historie of Abrahams familie here propounded , hath beside his proper and literall sense , a spiritual or mysticall sense . I answer , they are not two senses , but two parts of one full & intire sense . For not onely the bare historie , but also that which is therby signified , is the ful sense of the h. G. Againe , here we see the scripture is not onely penned in proper tearmes , but also in sundrie diuine figures and allegories . The song of Salomon is an Allegorie borrowed from the fellowshippe of man and wife , to signifie the communion betweene Christ & his Church : & so is the 45. psalme . The booke of Daniel , and the Reuelation , is an allegoricall historie . The Parables of the old and new Testaments , are figures or allegories . When Dauid saith , Psal. 45. 4. Ride on vpon the word of truth , meeknes , and iustice , he describes a Princes charriot by allegorie . The Guide is the word , the horses that draw it , are three , Truth , meekenes , iustice . And thus the throne of God is described by like allegorie . Psal. 89. v. 14. the foundation of the throne , are righteousnes , and equitie : the maine bearers to goe before the throne , are mercie and truth . It may be demanded , when doth the scripture speake properly , and when by figure ? Ans. If the proper signification of the words be against common reason , or against the analogie of faith , or against good manners , they are not then to be taken properly , but by figure . The words of Christ , Ioh. 15. 1. I am the true vine , & my father is an husband man. If they be taken properly , they are absurd in common reason : therefore the words are figuratiue , and the sense is this : I am as the true vine , and my father as an husbandman . The wordes of Christ , Take , eate , this is my body , 1. Corinth . 11. vers . 24. taken properly , are against the articles of faith , He ascended into heauen , and sits at the right hand of God. And they are against the sixt commandement , Thou shalt not kill . And therefore they must be expounded by figure , thus , This bread is a signe of my bodie . The like is to be said of other places : they must be taken properly , if it be possible : if not , by figure . Here then they are to be blamed , that make the vse of Rhetoricke in the Bible , to be a meere fopperie . For to this purpose there is a booke in English heretofore published . As also they of the familie of loue are iustly to be condemned , who in another extremitie , turne all the Bible to an Allegorie , yea euen that which is said of Adam , and of Christ. They are two Testaments ] they are , that is , they signifie : and so Agar is Sina a mountaine in Arabia , that is , signifies Sina . Thus the Rocke in the wildernes is Christ , 1. Cor. 10. 4. that is , figures Christ. Like to this is the Sacramentall phrase , This is my bodie , that is to say , this bread signifies my bodie . Great is the madnes of men that hence gather Transsubstantiation , or the real conuersion of bread into the bodie of Christ. They might as well gather hence the conuersion of Agar into mount Sina . The two Testaments are the Couenant of workes , and the Couenant of grace , one promising life eternall to him that doth all things contained in the law : the other to him that turnes and beleeues in Christ. And it must be obserued , that Paul saith , they are two , that is , two in substance , or kind . And they are two , sundrie waies . The law , or couenant of workes , propounds the bare iustice of God , without mercie : the couenant of grace , or the Gospel , reueales both the iustice and mercie of God , or the iustice of God giuing place to his mercie . Secondly , the law requires of vs inward and perfect righteousnes , both for nature , and action : the Gospel propounds vnto vs an imputed iustice resient in the person of the Mediatour . Thirdly , the law promiseth life vpon condition of works : the Gospel promiseth remission of sinnes and life euerlasting vpon condition that we rest our selues on Christ by faith . Fourthly , the law was written in tables of stone , the Gospel in the fleshie tables of our heart . Ier. 31. 33. 2. Cor. 3. 3. Fiftly , the law was in nature by creation : the Gospel is aboue nature , and was reuealed after the fall . Sixtly , the law hath Moses for the mediatour , Deut. 5. 27. but Christ is the mediatour of the new testament . Heb. 8. 6. Lastly , the law was dedicated by the blood of beasts , Exod. 24. 5. & the new Test , by the blood of Christ. Heb. 9. 12. Here then falls to the ground a maine pillar in Popish religion , which is , that the law of Moses , and the Gospel , are all one law for substance : and that the difference lies in this , that the law of Moses is darke and imperfect , and the Gospel or the law of Christ more perfect : because he hath ( as they say ) added Counsells to precepts . Againe , the law ( they say ) without the spirit , is the law properly , and with the spirit , it is the Gospel . But all this is false which they teach . For the two Testaments the law and the Gospel , are two in nature , substance , or kind : and the difference lies not in the presence or absence of the spirit . And whereas the Papists make two iustifications , the first meerely by grace , the second by workes : besides the two Testaments , they must establish a third Testament compounded of both , and it must be partly legall , and partly Euangelicall ; otherwise the twofold iustification cannot stand . For the law propounds onely one way of iustification , and the Gospel a second . The doctrine therefore that propounds both , is compounded of both . God did not approoue the polygamie of Abraham , yet doth he vse it to signifie the greatest mysterie of our religion . Here we see a great point of the diuine prouidence of God , who ordereth and vseth well the things which he doth not approoue . This is the foundation of our patience , and a meanes of true comfort . Ioseph thus comforts himselfe and his brethren , that God ordered and disposed their bad enterprise , to his and their good . Gen. 45. 6 , 7. Here againe Paul sets downe two properties of the Testament of workes , or of the law . The first is , that it came from mount Sina . And here lies the difference betweene the law and the Gospel : the law is from Sina , the gospel from Sion or Ierusalem . For there it was first to be preached , and thence conueied to all nations . Mich. 4. 1. Ezech. 47. 1. The second propertie of the law is , that it gendreth to bondage : because it maketh them bond men , that looke to be saued and iustified thereby . And this it doth , by reuealing sinne and the punishment thereof , which is euerlasting death ; and by conuincing all men of their sinnes , and of their deserued condemnation . In this respect , it is called the ministerie of death , 2. Cor. 3. 6. and Paul saith , that after he knew his sins by the lawe , he died , and the lawe was the meanes of death vnto him , Rom. 7. 10. Here is another difference between the law and the Gospel . The lawe genders to bondage : the Gospell genders to life . For it is an instrument of the spirit for the beginning and confirming of our regeneration and saluation : and so is not the law , which is no cause , but only an occasion of the grace of God in vs. Where as Ierusalem that now is , is said to be in bondage , as Sina and Hagar . It is to be obserued , that there is no Church in the world , nor people , which is not subiect to Apostasie . For God had made great and large promises to Ierusalem , Psal. 122. and 132. and yet for all this , Ierusalem by refusing Christ , and by establishing the iustice of the lawe , is comne into bondage , and depriues herselfe of the inheritance of eternall life . Therefore it is a falshood which the Papists teach , that the infallible assistance of the spirit is tyed to the Chaire , and Consistorie of the Pope , so as he , and consequently the Church of Rome , cannot erre . Here againe , we see what may be the future condition of England . For it may be said of it hereafter , England that now is , is not that which it hath bin , namely , a maintainer of the Gospell of Christ. Therefore we must not be high minded but feare , and now take heed of the first beginning of apostasie . The holy Ghost , Heb. 3. 12 , 13. set down the degrees thereof , and they are fiue in number . The first is , the deceit of sinne : the second is , the hardening of the heart after men are deceiued by sinne : the third is , an euill heart , which growes vpon hardnesse of heart : the fourth is , vnbeleefe , whereby the word of God is called in question , and the trueth thereof : and after vnbeleefe followes a departure from God and Christ. That this may not be , we must carefully avoid all the deceits of sinne , as namely , couetousnes , ambition , lust , &c. Againe , as Agar figures the lawe , so doth Ismael all iusticiaries , that looke to be saued by the law . Here then we see the condition of the world , the greatest part whereof are Ismalites . For the Turke and the Iewe , looke at this day to be faued by their workes . The Papist ascribes his conuersion not wholly to grace , but partely to grace , and partly to nature , or the strength of mans will helped by grace . And thus are they borne after the flesh as Ismael was . And our common people , though in shew they professe reformed religion , yet indeed a great part of them are Ismaelites . For they looke to be saued by their good seruing of God , and by their good deeds : and they little thinke on Christ and his merits . And thus they depriue themselues of all title to eternall life . Therefore it stands them in hand to condemne nature and the strength thereof , and to renounce their owne workes , and to rest onely on the promise of mercie for eternall saluation : thus shall they be the children of the promise and heires of God. Lastly , in that Ierusalem is in bondage like Agar or mount Sina , we see how vaine are the pilgrimages to the holy land , & how needlesse were the warres made for the recouery thereof . 26. But Ierusalem which is aboue is free : which is the mother of vs all . Here Paul shewes what is figured by Sara , namely , the new Ierusalem , which is the Catholike Church , Heb. 12. 22 , 23. Reuel . 21. 2. And it is here so tearmed , because Ierusalem was a type thereof in sixe respects . First , God chose Ierusalem aboue all other places to dwell in , Psal. 132. 13. And the Catholike Church is the companie of predestinate , chosen to be a particular people to God. Secondly , Ierusalem is a citie compact in it selfe , by reason of the bond of loue and order among the citizens , Psal. 122. 3. In like sort , the members of the Catholike Church are linked togither by the bond of one spirit . Thirdly , in Ierusalem was the sanctuarie , a place of Gods presence , and of his worship , where also the promise of the seed of the woman was preserued till the comming of the Messias : and now the Catholike Church is in the roome of the sanctuarie : in it must we seeke the presence of God and the word of life : therefore it is called the pillar and ground of truth , 1. Tim. 3. 15. Fourthly , in Ierusalem was the throne of Dauid , Psal. 122. 5. and in the Catholike Church is the throne or scepter of Christ , figured by the kingdome of Dauid , Reu. 3. 7. Fiftly , the commendation of a cittie ( as Ierusalem ) is the subiection & obedience of the citizens : now in the Catholike Church all beleeuers are citizens , Eph. 2. 19. and they yeild voluntarie obedience and subiection to Christ their king , Psal. 110. 2. Isai , 2. 5. Lastly , as in Ierusalem the names of the citizens were inrolled in a register : so the names of all the members of the Catholike Church , are inrolled in the booke of life , Reu. 20. 15. Hebr. 12. 23. Againe the Catholike Church dwelling here belowe , is said to be aboue in heauen for two causes . First , in respect of her beginning , which is from the Election and grace of God , and from Christ the Mediatour , of whose flesh and bone we are that beleeue , Eph. 5. 30. The iustice whereby we are iustified is in Christ : our holinesse and life , flowes from the holinesse and life of Christ , as from a roote . Secondly , the Church is said to be aboue , because it dwels by faith in heauen with Christ : for the propertie of faith is to make vs present after a sort , when we are absent , Heb. 11. 2. The vse . This beeing so , we are admonished to liue in this world as Pilgrimes and strangers , 1. Pet. 2. 11. and therefore we must not set our loue vpon any earthly thing , but our mindes must be vpon the countrie to which we are trauelling . And whatsoeuer is an hinderance to vs in our iourney , we must cast it from vs , that we may goe lightly : and if we haue any wrongs done vs either in goods or good name , we must the rather be content : because we are out of our countrie in a strange place : and hereupon we must take occasion to make haste to our iourneys end , that is , to our own citie , and last abode . Thus did the Patriarches , Heb. 11. 13 , 15. Secondly , we must carrie our selues as Burgesses of heauen , Phil. 3. 20. And this we shall do by minding , seeking , affecting of heauenly things , by speaking the language of Canaan , which is , to inuocate and praise the name of God. Lastly , by leading a spirituall life , that may beseeme the citizens of heauen . Many faile in this point , when they come to the Lords table , they professe themselues to be citizens of the citie of God , but in their common dealings in the world , they play the starke rebels against God , and his word , and liue according to the lusts of their blinde and vnrepentant hearts . Thirdly , when Paul saith , that Ierusalem which is aboue is free &c. he shewes that the Catholike Church is one in number , & no more . Cant. 6. 8. My doue is aboue , and the onely daughter of her mother . Ioh. 10. 16. One sheepefold . There be many members , but one bodie , 1. Cor. 12. 12. Fourthly , hence we gather , that the Catholike Church is invisible . For the companie of them that dwell in heauen by their faith , cannot be discerned by the eie . Iohn saw the heauenly Ierusalem descending from heauen , yet not with the bodily eye , but in spirit , Reuel . 21. 10. The things which make the Catholike Church to be the Church , namely , election , vocation , iustification , glorification , are inuisible . The papist therfore erreth , when he teacheth , that the Catholike Church is a visible companie vnder one Pastour , namely the Pope . And the places which they bring to prooue the visibilitie of the vniuersall Church , concerne either particular churches , or the churches which were in the daies of the Apostles , or againe , they speake of the inward glorie , and beautie of the Church . Free ] that is , redeemed from the bondage of death and sin : and so from the curse of the lawe . Of this freedome I will speak more afterward . The mother of vs all ] shee is called a mother , because the word of God is committed to the keeping of the Church , which word is seed , 1. Pet. 1. 23. and milke , 1. Cor. 3. 2. and strong meat , Heb. 5. 14. And the church as a mother , which by the ministery of the said word , brings forth children to God , & after they are borne & brought forth , shee feeds them with milke out of her owne breasts , which are the Scriptures of the olde and newe Testament . Here a great question is to be propounded , namely , where we shall find this our Mother ? For it is the dutie of all children to haue recourse vnto their mother , and to liue vnder her wing . The aduocates of the Popish Church , Priests and Iesuits , say , we must be reconciled to the Church and See of Rome , if we would be of the Catholike church . To this purpose they vse many motiues , I will here propound seauen of them : because heretofore they haue bin scattered abroad among vs. The first motiue . The Church of Rome hath meanes of sure and certen interpretation , tradition , councels , fathers : we haue nothing but the priuate interpretation of Luther , Melancthon , Caluin , &c. Answ. Scripture is both the glosse and the text ; And the principall meanes of the interpretation of scripture , is scripture it selfe . And it is a means , when places of scripture are expounded by the Analogie of faith , by the words , scope , and circumstances of the place . And the interpretation which is sutable to all these , is sure , certen , and publike : for it is the interpretation of God. Contrariwise , the interpretation , which is not agreeable to these , though it be from Church , Fathers , and Councells , is vncerten , and it is priuate interpretation . Now this kind of interpretation we allow : and therefore it is false , that we haue onely priuate interpretations : and that all the interpretations of the Church of Rome are publike . Secondly , I answer , that we are able to iustifie our Interpretations of Scripture for the maine points of religion , by the consent of Fathers , and Councells , as well as they of the church of Rome . The second motiue . We haue no diuine and infallible authoritie to rest on in matter of religion : but they of the church of Rome haue . Ans. In the Canonicall scriptures of the Prophets and Apostles , there is diuine and infallible authoritie : for they are now in the new Testament , in stead of the liuely voice of God. And this authoritie we in our Church acknowledge . Secondly , I answer , that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures ( as the Papists teach ) but onely a Ministerie , which is to speake in the name of God , according to the written word . The third motiue . We haue no limitations of opinion , and affection , but they of the church of Rome haue . I answer first : we suffer our selues to be limited for opinion , by the Analogie of faith , and by the written word , and so doth not the Papist , which addes tradition to the scripture . And for affection we suffer our selues to be limited by the doctrine of repentance , and new obedience . Secondly , I answer , that the church of Rome vseth false meanes of Limitation . For it teacheth , that for opinion , we must captiuate our senses to the determination of the church , by beleeuing as the church beleeueth , though it be not knowne , what the church beleeueth . And it limits affection , by auricular confession , and by canonicall satisfactions , meere inuentions of men . The fourth motiue . The Romane religion drawes the multitude . Ans. It drawes them indeede , because it is a naturall religion : but it doth not turne them from darknes to light , from death to life . Secōdly , I answer , that Antichrist in his comming shall draw the multitude . 2. Thess. 2. 9. The fift motiue . There were neuer but two alterations of religion . One , in the daies of Elias ; the other , in the daies of Iohn the Baptist. Ans. I will shew a third . Paul saith , that before the ende , there shall be a departure , 2. Thess. 2. and this departure is generall in all nations , Reuel . 13. 16. and after a thousand yeares there shall be the first resurrection , Reuel . 20. 5. and this resurrection is the reuiuing and the restoring of the Gospel , after long ignorance and superstition . The sixt motiue . The church of Rome hath a Iudge to ende controuersies : we haue none . Ans. Christ is our Iudge : and the scripture is the voice of this iudge , determining all things pertaining to saluation , fully , and plainly , to the contentation of any conscience . The seauenth motiue . The Romane religion is sutable to ancient Tradition . Ans. It is contrarie . For it abolisheth the second commandement touching Images , and the tenth , touching lust . And it ouerturneth sundrie Articles of faith . For it abolisheth one of the natures of Christ by the reall presence , and his three offices , by ioyning partners , and associates with him . To these seauen , I adde three other . The eight motiue then is this . Our Ministers ( they say ) tooke vnto themselues new callings : and consequently that we are but schismatikes . Ans. The offices of the first restorers of the Gospel were ordinarie : and their vocation to the said offices was ordinary : for they were all either Priests , or Schoole doctors . It may be saide , that they departed from their callings . I answer , they departed onely from the common abuse of their callings , which they restored to their right vse . The ninth motiue . The church of Rome hath true baptisme , and therefore it is a true church . Ans. Baptisme in the Papacie , pertaines not to it , but to another hidden church in the middest of the Papacie : as the light in the lanthorne , pertaines not to it , but to the passenger . Secondly , though the church of Rome hold the outward baptisme , yet doth it ouerturne the inward , which stands in the iustification of a sinner by imputation of the obedience of Christ. Thirdly , baptisme seuered from the preaching of the Gospel , is no marke of a church . Circumcision was vsed in Samaria , and yet they were no people of God. Hos. 1. 9. The tenth motiue . The church of Rome hath antiquitie and succession from the Apostles . Ans. They are no markes of the church , vnlesse they be ioyned with propheticall and Apostolicall doctrine . The kingdome of darknes , hath also antiquitie , succession , vniuersalitie , and vnitie . Now then we are to hold the church of Rome as a stepmother , nay as a professed harlot : shee is no mother of ours . For the Lord saith , Come out of her my people , Reuel . 18. Let vs therefore come to the true answer . The catholike Church , our Mother , is to be sought for , and to be found in the true visible churches , the certen markes whereof are three . The preaching of the word of God , out of the writings of the Prophets and Apostles , with obedience . Ioh. 10. 28. Eph. 2. 20. True inuocation of God the father , in the onely name of Christ by the assistance of the spirit . Act. 9. 14. 1. Cor. 1. 2. the right vse of the sacraments , baptisme , and the Lords supper . Math 28. 18. And by these shall we finde the true Church of God in England , Ireland , Scotland , Germanie , France , &c. Againe , in that the Church is called our Mother , the Papist gathereth that her commandements must be obaied , Prov. 1. 8. and therefore in their Catechismes , beside the commandements of God , they propound the commandements of the Church . But I answer , that the precepts of the father and the mother must be one : and then the mother must be obaied . The Church is called the mother of vs all , that is , of all true beleeuers . Hence it follows , that wicked men are not members of the catholike Church ( as Popish doctors erroniously teach ) for then the church shall be a mother not onely to the children of God , but also to the children of the deuill . Lastly , in that the church is our Mother , we are taught that we must despise our first birth , and seeke to be borne againe vnto God , and sucke the brest of our mother , feeding on the milke of the word . Psal. 45. 11. 1. Pet. 2. 2. Thus to be borne a member of the new Ierusalem , is a great priuiledge . Psal. 87. 5. Reuel . 3. 12. 27 For it is written , Reioyce thou barren that bearest no childrē , breake forth and crie thou that trauelest not : for the desolate hath many more children , then shee which hath an husband . These words are the testimonie of the Prophet Isa , c. 54. 1. and they are brought to prooue that which Paul said in the former verse , that the Catholike Church is the Mother of vs all , that is , not onely of the Iewes , but also of all beleeuing Gentiles . In the words , I consider the preface to the Testimonie , and the testimonie it selfe . The preface , It is written : where two points are to be considered . The first is , who saith , Jt is written ? Ans. The Apostle Paul , whose authoritie was diuine , and infallible , because he was led into all truth by the spirit of God , so as he could not erre in deliuering doctrine to the church . And yet for all this he followes the rule of the written word . And his manner was so to doe . Act. 26. 22. This shewes the shamelesse impudencie of the church of Rome , which takes to it selfe an absolute power of iudgement in all matters , without , and beside the scripture , yea a power to iudge of the scripture it selfe and of the sense thereof , without the helpe of scripture , vpon a supposed infallible assistance of the spirit . The second point is , In what question saith Paul , It is written ? Ans. In a controuersie betweene him and the false Apostles , touching the iustification of a sinner . This shewes that the scripture it selfe is the meanes to determine and decide controuersies . There was for this purpose in the old Testament , the liuely voice of God vttered in the Oracle at the Mercie seat : but in the new Testament there is no such voice of God , but the written word is in stead thereof , to the ende of the world . And therefore Paul saith , It is written . In the testimonie , I consider three things , the condition of two Churches , the change of the condition , the ioy that is vpon the change . The condition of the Church of the new Testament , in these words , Barren that bearest no children : thou that trauelest not : the desolate . Barren ] The Christian Church is so called , because by the vertue and strength of nature , it beares no children to God , no more then Sara did to Abraham , Ioh. 1. 13. 1. Cor. 3. 7. Secondly , it is so called in respect of the beginning thereof , when the Iewish church was yet standing , till the spirit of God was powred forth vpon all flesh , after the ascension of Christ : and before this , the number of them which were conuerted to God , was very small : and therefore Christ himselfe complained that he spent his strength in vaine , Isai , 49. 1. Thirdly , it is so called in respect of the latter times of the church , in which Christ shall scarce finde faith vpon the earth , Luk. 18. 8. Further that the church is barren , it is declared by the signe , because she neither brings forth child , nor beares . Desolate ] that is , without husband in appearance , by reason of the crosse and affliction , and without children : because at the first the christian church was constrained to hide herselfe in the wildernesse . Reuel . 12. 14. It may be demanded howe the catholike church should be desolate ? Answ. The estate of the church is twofold : inward , or outward . The inward estate stands in the true knowledge of God in Christ , in comfort touching remission of sinnes , and life euerlasting , in the hearing of our praiers , in protection and deliuerance from all spirituall enemies , in the gifts of the spirit , faith , hope , loue , &c. In respect of this estate , the church is all glorious within , and neuer desolate . Psal. 45. 13. The outward estate of the Catholike church , stands in visible assemblies , in the publike Ministerie of the word , and sacraments , in a gouernment according to the word of God. In respect of this second estate , the Church may be in desolation . This was the condition of the Church in paradise vpon the fall of our first parents , of the Israelites at Mount Horeb , when they worshipped the golden calfe , and in the daies of Elias , Rom. 11. 3. and afterward , 2. Chron. 15. 3. When Christ suffered the sheapheard was smitten , and the sheepe were scattered . After Christs ascension all the earth worshipped the beast , Reu 13. 12. Hence it followes , that the Catholike church is not a visible estate or companie of men vnder one visible head : because in respect of her outward estate shee may be for a time in desolation . And as this is the estate of the church , so is it also of the mēbers thereof . They shall be hated of all men , Luk. 21. 17. Men shall thinke they doe God good seruice , when they kill them . Ioh. 16. 2. And Christ himselfe was a man without forme , or beautie . Isai. 53. 2. Hauing an husband ] in these wordes the condition of the Iewish church is set forth , that shee is married or espoused to God , who is her husband . Ezech. 16. 8 , 9. Ose. 2. 19. The like may be said of any other church , and namely of the church of England . The vse . This must teach vs , to dedicate our bodies and soules to God and Christ , and to giue the maine affections of our hearts vnto him , as our loue , and our ioy , &c. Secondly , we must adorne and trimme our selues with grace , that we may please our husband . Psal. 45. 12. Thirdly , we must be the glory of Christ , as the wife is to her husband , 1. Cor. 11. 7. and that is by subiecting our selues to Christ , and his lawes . Againe , if we be●roath our selues to Christ indeed , we may assure our selues that Christ is our Christ , and that he hath giuen himselfe vnto vs : and consequently , that he will sanctifie vs , Ezech. 16. 9. protect vs as an husband doeth his wife , Gen. 20. 16. and indowe vs with all things needfull for this life , and the life to come , Ezech. 16. 10 , 11. The second point is the change of the church of the newe Testament , because shee shall cease to be barren , and bring forth many children . This is the promise of God : and hereupon Paul concludes , that the church is a mother of all beleeuers , both Iewes and Gentiles . Obserue , that the promise of God is of infinite vertue in his time and place . In the beginning God said , let there be this or that , and it was so . Of like vertue is Gods promise , if we can waite his leisure . God promised that after 430. yeares , the Israelites should be deliuered out of Egypt , presently when the time was expired , nothing could hinder the promise . Read Exod. 12. 41. Therefore our dutie is , to rest on Gods promises in all times , both in life and death . The third point is the ioy vpon the change . Reioyce . Here are two things to be considered . The first , who must reioyce ? Answ. The church . Gods kingdome is the place of ioy . Rom. 14. 17. Reioycing belongs to the people of God , Psal. 68. 3. & 106. 5. The musicke of the Temple was typicall , and figured the ioy of the Catholike Church , where is the assurance of remission of sinnes , and life eternall . The second point is , in what must the church reioyce ? Ans. In the redemption of Christ and the fruit thereof , the conuersion of sinners to god . For the prophet had shewed at large the passion and sufferings of Christ : Isai , 53. and hereupon he saith , Reioyce thou barren . The Israelites were commanded to feast and to be merrie before the Lord , Leuit. 23. 40. 1. Chron. 29. 32. that is , before the Lords Arke , which was the pledge of his presence . Now this Arke was a figure of Christ : and the myrth before the Arke , signified , that the foundation of all our ioy , lies in our Reconciliation with God in Christ. The angels in heauen greatly reioyce at the conuersion of a sinner : and at the returne of the prodigall sonne , the fat calfe is killed . The vse . It is false that religion breeds Melancholie , and cuts of all mirth . It doeth not abolish mirth , but rectifie it : nay it brings men to true and perfect ioy . Our first and principall ioy must be , that we are in Gods fauour , reconciled to God by Christ , Luk. 10. 20. In Dauid , the head of his ioy , was the good estate of the church , Psal. 137 6. And all other pettie ioyes must flow from this , and be sutable to it . Breake forth ] this signifies , that the church vpon earth is ( as it were ) pent in , with present greife . Our ioy in this life is mixed with sorrow . The paschall lambe was eaten with sowre hearbes , to signifie , that we feele no sweetnesse in the blood of Christ , till we feele the smart of our sinnes . We here must reioyce in trembling , Psal. 2. 11. Ioy is sowne for them that are vpright in heart , Psal. 97. 12. Crie ] in our earthly ioyes , we must be moderate and sparing : we must not eate to much hony least we surfet . Yet in spirituall ioyes the measure is to reioice without measure , if we be rauished with ioy in Christ , that we crie againe , it is the best of all . 28. Therefore brethren , we are after the manner of Isaac , children of the promise . Here Paul shewes , that as Sara figured the catholike church : so Isaac was a figure of all true beleeuers the children of God. Therefore ] or thus , And we brethren . We ] not onely the Iewes , but also beleeuing Gentiles . Promise ] the promise made to Abraham , I will be thy God , and the God of thy seed : or the promise made to the church , that beeing barren shee shall beare many children . Children of promise ] beleeuers are so called : not because they beleeue the promise ( though that be a truth ) but because they are made children of God , by the vertue of Gods promise . For thus was Isaac the child of promise , in that he was borne to Abraham , not by the strength of nature , but by Gods promise . And Paul opposeth the children of the promise to the children of the flesh , which were borne by naturall strength , Rom. 9. 8. Hence it followes , that the meere grace of God , is the cause of our election and adoption , and not any thing in vs. For the promise of God makes vs Gods children : and the promise is of the meere grace of God : and therefore we are Gods children by the meere grace of God. For the cause of the cause , is the cause of the thing caused . Therefore Paul saith , that the Ephesians were predestinate to adoption , Eph. 1. 5. And he saith , the 7000 , that neuer bowed knee to Baal , were reserued by the election of grace , Rom. 11. 5. And it is a false Position , to teach , that Election and adoption , are according to Gods foreknowledge of our faith and obedience . For thus shall we Elect our selues , and be children not of Gods promise , but of our own freewill and faith . Moreouer God foresees our future faith and obedience , because he first decreed to giue the grace of faith vnto vs : because the foreknowledge of things which are to come to passe , depends vpon a precedent will in God. Marke further , the children of God are called the children of the promise , and this promise is absolute and effectual . Here a question may be resolued : and that it , whether the child of God in his conuersion haue a libertie and power to resist the inward calling of God ? Answ. No. The absolute will of God cannot be resisted : nowe the promise whereby men are made the children of God , is the absolute will of God. Againe , with this promise is ioyned the infinite power of God , which without all resistance brings that to passe which God hath promised . For he makes men to doe that which he commands . Ezec. 36. 26. he giues the will and the deede , Phil. 2. 13. so as men effectually called , cannot but come . Ioh. 6. 45. It may be saide , that this is to abolish all freedome of will. Ans. It sufficeth to the libertie of the will , that it be free from compulsion : for constraint takes away the libertie of the will , and not necessitie . Secondly , the determination of mans will by the will of God , is the libertie of the will , and not the bondage thereof : for this is perfect libertie , when mans wil is conformable to the will of God. 29 But as he which was borne according to the flesh , persecuted him that was borne after the spirit , so is it now . These wordes , are an answer to an Obiection , on this manner . We are hated of the Iewes : and therefore we are not the children of promise . The answer is two fold . One in this verse , thus , No maruell : this is the old fashion : it was thus in Abrahams familie . For Ismael ( borne after the flesh ) persecuted Isaac ( borne after the spirit : ) and so it is at this day . Obserue , that there is a perpetuall enmitie and opposition , betweene true beleeuers and hypocrites . God put enmitie betweene the seede of the serpent , and the seede of the woman . Gen. 13. 15. The world hates them that are chosen out of the world . Ioh. 15. 19. Carnall men cannot abide that their opinions and doings , should be iudged , and condemned of others . Ioh. 3. 20. And hence comes the opposition that is betweene beleeuers , and hypocrites , who cannot abide such as are not like themselues . This hatred and opposition , shewes it selfe in persecution : of which , three things are to be considered . The first is , who persecutes ? Ans. Carnall Ismaelites , such as are of the same religion and familie with Isaac . Thus the Iewes persecuted their owne Prophets , and the Thessalonians were persecuted of their own prophets . 1. Thes. 2. 14. Thus Priests and Iesuits , that haue bin hertofore borne , baptised , & brought vp among vs , are the causes of many seditions , conspiracies , and seeke the subue●sion of Church , and land . The second is , who are persecuted ? Ans. Spirituall men , the children of the promise . They suffer wrong , but they doe none . In the mount of the Lord there is no hurt done . Isa. 11. 9. they turne their speares and swords , into mattocks and sithes . Isa. 2. 4. And they which doe no wrong , but are content to suffer wrong ( and that for a good cause , ) are in this respect blessed . Matth. 5. 10. The third point , is ▪ touching the kind of persecution : and that was skorning or mocking . Gen. 21. 9. It may be demanded , how mocking can be persecution ? Ans. Mocking and derision , which riseth of the hatred and contempt of our brother , is a degree of murder . He which saith Raca to his brother , is guiltie of a Councell . Matth. 5. 22. Here Raca , signifieth all signes and gestures that expresse contempt , as snuffing , tushing , iering , gerning , &c. Cain is rebuked of God , euen for the casting downe of his countenance . Gen. 4. 6. Againe , the mocking wherewith Ismael mocked Isaac , proceeded from a contemp : and hatred of the grace of God in Isaac : which Paul notes when he saith , that he was persecuted which was borne after the spirit . This hatred of Gods grace in men , is the beginning of all persecution , and the deriding of the grace of God , is as much as the spoiling of our goods , and the seeking of our liues . Thus Cain hated his brother , by reason of the grace of God : because his deedes were good . 1. Ioh. 3. 12. A great part of the sufferings of Christ , stood in this , that he was mocked for his confidence in God. Psal. 22. 8. Matt. 27. 43. The children of Bethel mocke Elizeus : first , for his person , calling him bald pate : secondly , for the fauour of God shewed vpon Elias his master , in saying , Ascend , bald ●ate : that is . o ascend not to Bethel , but ascend to heauen as Elias did . And this prophane skorning he cursed in the name of God. 2. King. 2. 23. The like skorning is vsed among vs at this day . For the practise of that religion which stands by the law of God , and the good lawes of this land , is nicknamed with tearmes of precis●nes , and puritie . A thing much to be lamented : for this bewraies that there is a great want of the grace of God among ●s . Therefore take heede of it . 30 But what saith the Scripture : put out the bond-woman , and her sonne : for the sonne of the bondwoman shal not be heire with the sonne of the freewoman . The second answer to the former obiection , is in these wordes , that they which hate the children of promise , shall at length be cast out of the house of God. Obiect . I. These wordes , cast out the bondwoman , are the words of Sara to Abraham : therefore they are not the words of scripture . Ans. The words were vttered by Sara , but they were afterward approoued by God , Gen. 21. 12. and thus they are the voice of scripture . Obiect . II. Sara is commended for her subiection to Abraham , 1. Pet. 3. 6. yet here shee speakes imperiously , Cast out the bondwoman . Ans. Shee speakes this not as a priuate woman , but as the voice and mouth of God , and that ( no doubt ) by instinct from God. And therefore the words shee vttereth , are to be esteemed as the commandement of God. This her case is extraordinarie , and not to be followed . Thevse . I. All carnall hypo●●ites , mockers of the grace of God , shall be cast forth of Gods familie , though for a time they beare a sway therein . This is the sentence of God. Let vs therefore repent of our mocking , and hereafter become louers of the grace of God , as Christ was . Mark. 10. 21. II. Consolation : the persecution of the people of God shall not be perpetuall . For the persecuting bondwoman , and her sonne , must be cast out . The rodde of the wicked shall no● rest vpon the Lot of the righteous . Psal. 125. 3. This is our comfort . III. All iustitiarie people , and persons that looke to be saued and iust●fied before God by the law , and the workes of the law , either in whole , or in part , are cast out of the church of God , and haue no part in the kingdome of heauen . The casting out of Agar and Ismael , is a figure of the reiection of all such . Behold here the voice of God casting downe from heauen the greatest part of the earth , the Turke , the Iew , the obstinate Papist , with the stepmother , the Romish church . 31 Then brethren , we are not children of the seruant , but of the freewoman . The conclusion of the whole argument following directly from the 27. verse . If we be children of the promise , then are we children of the freewoman and not of the bondwoman , & consequently we are iustified and saued without the works of the law , by the meere grace of God causing vs by faith to rest on the promise of God , whose substance and foundation is Christ. CHAP. V. 1 Stand fast therefore in the libertie wherewith Christ hath made vs free , and be not intangled againe with the yoke of bondage . THese words , are repetition of the principall Conclusion of the whole Epistle . Which was on this manner : I Paul am called to teach , and my doctrine is true : therefore ye did euill to depart from it , and your dutie was to haue stood vnto it . Further , they are collected and inferred vpon the conclusion of the last argument vsed in the last chapter , thus : Ye are children of the freewoman : and therefore ye are free : and therefore ye should hold fast your libertie . In the words , two maine points of doctrine are propounded . The first is , that by nature we are all intangled with the yoke of bondage . For the better conceiuing of this , I will handle three points , the nature of this bondage , the signe of it , and the vse . Touching the nature of it . Our spirituall bondage stands in three things . The first , is bondage vnder sinne , which Paul teacheth when he saith , I am carnall sold vnder sinne . Rom. 7. 14. Here remember , that by sinne , is meant Originall sinne , which hath two parts : Guiltines in the first offence of Adam , which is imputed to all mankind ; and the disposition of all the powers of the soule to all manner of euill whatsoeuer . And this rebellious disposition is like a leprosie infecting the whole man : and it raignes like a tyrant ouer the soule of man , by tempting , intising , and drawing him from one actuall sinne to another , so as he can doe nothing but sinne . Iam. 1. 14. The second thing , is obligation or subiection to all punis●●ment both temporall and eternall . And it hath three parts . The first is , Bondage vnder Satan , who keepes vnrepentant sinners in his snare according to his owne will , 2. Tim. 2. 26. he rules in their hearts like a God , 2. Cor. 4. 4. and hath power to blinde them , and to harden their hearts , till he haue brought them to eternall death . Heb. 2. 14. The second is , bondage vnder an euill conscience , which sits in the hearts of offendours as an accuser and a terrible iudge , and lies like a wild beast at a mans dore , readie euer and anon to plucke out his throat . Gen. 4. 7. The third is , bondage vnder the wrath of God , and the feare of eternall death . Heb. 2. 15. The third part of this bondage , is the obligation to the ceremoniall law . It pertaines not to all mankind , but onely concernes the Iewes , to whome it was a yoke of bondage . Act. 15. The signe of this bondage , whereby it may be discerned , is to keepe a course or practise in sinning . Ioh. 8. 34. He that commits sinne , is a seruant of sinne : or againe , a life led according to the custome and fashion of this world in the lust of the flesh , or the lust of the eye , ( which is couetousnes , ) or in the pride of life . Eph. 2. 2. 1. Ioh. 2. 16. The vse . We must learne to see , feele , acknowledge , and bewaile this bondage in our selues . Deliuerance belongs onely to such captiues , as know themselues to be captiues , Luk. 4. 18. and labour vnder this bondage , Matth. 11. 28. Thus did Paul when he saith , I am sold vnder sinne : and , O miserable man , who shall deliuer me from this bodie of death . To feele this bondage , is a steppe out of it : and not to feele it , is to be plunged into it . Secondly , we must pray earnestly for deliuerance . The dumme creatures sigh and trauell till they be deliuered from their bondage : much more then must we doe it . Rom. 8. 22. Thirdly , we must learne to detest whatsoeuer is of our selues : because it wholly tends to bondage . Lastly , we must be content with any affliction that God laies on vs , though it be lingring sicknes , pouertie , imprisonment , banishment . For God might worthely lay on vs all shame and confusion : because we are by nature slaues of sinne and Satan . The second maine doctrine is , that by grace there is a libertie pertaining to the people of God. Here I consider foure things : 1. what this libertie is . 2. the author of it . 3. the persons to whome it belongs . 4. our dutie touching this libertie . For the first : Christian libertie is called , the Good , or commoditie of Christians . Rom. 14. 16. It is a spirituall Right or condition , lost by Adam , and restored by Christ. I say spirituall , because it pertaines to the conscience . The vse indeede of our libertie is in outward things , as meate , drinke , apparell , &c. but the libertie it selfe is in the conscience . And thus it differs from ciuill libertie , which stands in the moouing of the bodie , in the choise of bodily actions , and in the free vse of our goods . Christian libertie hath two parts , a Deliuerance from miserie , and Freedome in good things . Deliuerance hath foure parts . The first , is a Deliuerance from the curse of the law for the breach thereof . Rom. 8. 1. There is no condemnation to them that are in Christ. And this comes to passe : because there is a translation made of the curse from our persons to the person of Christ. Gal. 3. 13. The second deliuerance is from the obligation of the law whereby it binds vs to bring perfect righteousnes in our owne persons for the attainment of euerlasting life , according to the tenour thereof , Doe this , and liue . And this deliuerance is procured , because there is a translation made of the fulfilling of the law from our persons to the person of our Sauiour Christ. From these two deliuerances ariseth the Pacification of the conscience , partly for our Iustification , and partly for our conuersation . Touching iustification : A sinner in his humiliation and conuersion hath by this doctrine a Libertie without respect to his owne workes , or to his owne fulfilling of the law , to rest on the meere mercie of God for the forgiuenes of his sinnes , and the saluation of his soule , and to appeale from the throne of diuine iustice , to the throne of grace , and to oppose the merit of Christ against the wrath and iudgement of God. And this hath bin alwaies the helpe of the godly in their distresse . Read 2. Chron. 33. 12. Ezra 9. Dan. 9. Psal. 32. 31. 130. 143. Consider the example of the Publican , and the Prodigall sonne , who condemne themselues , and make their appeale to the court of mercie and grace . Here some man may say , how shall I know that I am freed from the rigour of the law , and from the curse thereof ? Ans. Thou must first set thy selfe at the barre of Gods iudgement : and there must thou arraigne , accuse , and condemne thy selfe : this done , thou must vse thy libertie , and make thine appeale to Gods mercie and grace for pardon , by asking , seeking , knocking : and thus at length shalt thou be resolued touching thy deliuerance . Moreouer , touching conuersation , our consciences are setled thus : In that we are freed from the Rigour of the law , God in mercie accepts the will and indeauour to beleeue , repent , and obay , for faith , repentance , and obedience . He spares them that feare him , as a father spares his child when he indeauours to doe that which he can . Mal. 3. 17. The law requires perfect obedience at our hands : yet God of his mercie lookes more at the will to obay , then the perfection of obedience . This must be a stay to our mindes , when we see more corruption , then grace in our selues , and our obedience tainted with many spots of disobedience . The third Deliuerance , is from the obseruation of the Ceremoniall law of Moses . Col. 2. 16. And hence ariseth an other deliuerance from the bondage of humane Traditions , as Paul saith , If yee be dead with Christ from the Elements of the world , why are ye burdened with traditions ? Col. 2. 20. The fourth Deliuerance , is from vnder the tyrannie and dominion of sinne . Rom. 6. 14. Let not sinne haue dominion ouer you . For ye are not vnder the law , but vnder grace . In the first tonuersion of a sinner , Originall sinne receiues his deadly wound , and the dominion thereof is diminished according to the measure of grace receiued . The second part of Christian libertie , is a Freedome in good things : and it is fourefold . The first , is a freedome in the voluntarie seruice of God. Luk. 1. 74. We are deliuered from our enemies , that we may serue God in righteousnes and holines before him all the daies of our liues without feare . Paul saith , that the law is not giuen to the righteous man , 1. Tim. 1. 9. because he is a law to himselfe , and freely does good duties , as if there were no law to bind him . The cause of this freedome , is the Gift and donation of the free spirit of God. Therefore Dauid praies , Stablish me with thy free spirit . Psal. 5. 1. And Paul saith , Where the spirit is , there is libertie . 2. Cor. 3. 17. And , The spirit of life which is in Christ ( is a Law to vs , and ) frees vs from the power of sinne , and death . Rom. 8. 2. It may be obiected , that this freedome in the voluntarie seruice of God , is bondage . For Christ saith , Matth. 11. 29. Take my yoke vpon you . And we are as straightly bound to the obedience of the law of God , as Adam was by creation , nay more straightly , by reason of our redemption by Christ. Ans. The more we are bound to obedience , the freer we are : because the seruice of God is not bondage , but perfect libertie . The second freedome , is in the free vse of all the creatures of God. Tit. 1. 15. To the pure , all things are pure . Rom. 14. 14. And the reason is , because the dominion ouer the creatures ; lost by Adam , is restored by Christ. 1. Cor. 3. 22. And hence it is , that Paul calls the forbidding of marriage , and of meates , with obligation of conscience , a doctrine of deuills . 1. Tim. 4. 1. The third freedome , is a Libertie to come vnto God the father in the name of Christ , and in praier to be heard . Rom. 5. 2. Eph. 3. 12. Whereas according to our naturall condition , our sinnes are a wall of partition betweene vs and God , and cause vs to flie from the presence of God : and though we crie vnto God , and fill heauen and earth with our cries , so long as we are in our sinnes , we are not heard of him . The fourth freedome , is a Libertie to enter into heauen in the day of our death : Christ by his blood hauing made a way . Heb. 10. 19. Thus we see what Christian libertie is . The vse followes . The Anabaptists gather hence , that among Christians there must be Magistrates , they must haue power to make lawes beside the lawes of God : but this power they haue not , because Christians haue a free vse of all the creatures of God by Christian libertie . Ans. We must distinguish betweene the libertie it selfe , and the vse of it . And the Magistrates authoritie deales not with the libertie which is in the conscience , but with the vse of it : and he doth neither diminish nor abolish the vse of any of the creatures , but restraines the abuse , and moderates the ouer common vse for the common good . Thus Magistracie and Christian libertie may stand together : and the rather , because libertie is in conscience , and the Magistrates authoritie pertaines to the bodie . Here is further , comfort for all the godly : for euen by Christian libertie , their consciences are exempted from the power of all creatures , men , and Angels . 1. Cor. 7. 23. Ye are bought with a prise , be not seruants of men , that is , let not your hearts and consciences stand in subiection to the will of any man. Here then falls to the ground the Opinion of the Papists , namely , that the lawes and Traditions of the Church bind conscience as truly and certenly as the word of God. This doctrine is not of God , because it is against Christian libertie . Obiect . I. Rom. 13. 5. Be subiect to the higher powers for conscience . Ans. Conscience here is not in respect of the lawes of the Magistrate , but in respect of the law of God , that binds vs in conscience to obay the law of the Magistrate . Obiect . II. Heb. 13. 17. Obay them that haue the ouersight of you , and be subiect . Ans. We must be subiect to them : because as Ministers of God , they deliuer the word of God in the name of God vnto vs , and that word binds conscience . Againe , the lawes which they make touching order and comelines in the seruice of God , are to be obaied for the auoiding of scandall and contempt . Obiect . III. A thing indifferent vpon the commandement of the Magistrate , becomes necessarie . Ans. It is true . But it must be obserued , that necessitie is twofold , Externall , internall . And the law of the Magistrate makes a thing indifferent to be necessarie onely in respect of externall necessitie , for the auoiding of the contempt of authoritie , and for the auoiding of scandall . Otherwise the thing in it selfe is not necessarie , but remaines still indifferent , and may be vsed or not vsed , if contempt and scandall be auoided . The Apostles made a law that the Gentiles should abstaine from strangled and blood , and things offered to Idols , Act. 15. 28. yet Paul saith afterward to the Corinthians , All things are lawfull , 1. Cor. 10. 23. and whatsoeuer is sold in the shambles eate , and make no question for conscience sake , v. 25. because their intent was not , that the law should simply binde , but onely in the case of offence : and therefore where there was no offence to be seared , they leaue all men to their libertie . Againe , here is an other comfort to all that beleeue in Christ , that nothing can hurt them , and that no euill can befall them , Psal. 91. v. 10. nay all things shall in the ende turne to their good , though in reason and sense , they seeme hurtfull . To beleeue this one thing , is a ground of all true comfort . The consideration of this benefit of Christian libertie , teacheth three duties . The first is , from our hearts , to imbrace , loue , and maintaine Christian religion : because it is the meanes of this libertie . The second is , carefully to search the scriptures : for they are as it were the Charter in which our liberties are contained . Thirdly , our Christian libertie puts vs in minde to become vnfained seruants of God in the duties of faith , repentance , newe obedience . Rom. 6. 22. For this seruice is our libertie . The second point is , touching the Author of this libertie , in these words , wherewith Christ hath made vs free . Christ then is the worker of this libertie . Ioh. 8. 36. he dissolues the works of the deuill . 1. Ioh. 3. 8. he binds the strong man and casts him out of his hold . Matth. 12. 29. He procures this libertie by two meanes , by his merit , and by the efficacie of his spirit . The merit of his death , procures deliuerance from death , and it purchaseth a right to life euerlasting . The efficacie of his spirit assures vs of our adoption , and withall abates by little and little the strength and power of sinne . The vse . Hence we learne the greatnes and grieuousnes of our spirituall bondage , because there was none that could deliuer vs from it , but Christ by his death and passion . Hence therefore we are to take occasion to acknowledge and bewaile this our most miserable condition in our selues . Secondly , the prise that was paid for the procurement of our libertie , namely , the pretious blood of the immaculate lambe of God , shewes that the libertie it selfe is a thing most pretious and excellent , and so to be esteemed . Thirdly , for this libertie we are to giue all praise and thanks to God. This did Paul at the remembrance of it . Rom. 7. 25. 1. Cor. 15. 57. And not to be thankfull is an height of wickednesse . The third point is , concerning the persons to whome this libertie belongs ; and they are noted in these wordes , Stand ye fast ; he hath made vs free . Whereby Paul signifies himselfe and the Galatians that beleeued in Christ. Beleeuers then are the persons to whome this libertie belongs . Ioh. 1. 12. 1. Tim. 4. 3. And true beleeuers are thus to be discerned . They vse the ordinatiemeanes of grace and saluation , the word , & sacraments : in the vse of the meanes , they exercise themselues in the spirituall exercises of inuocation and repentance : and in these exercises they bewaile their vnbeleefe , and striue by all meanes to beleeue in Christ. As for them that conceiue a perswasion of Gods mercie without the meanes of saluation , and without the exercises of inuocation and repentance , they are not true beleeuers but hypocrites . When Paul saith , Christ hath made vs free , that is , me Paul , and you the Galatians , he teacheth that euery beleeuer must by his faith applie vnto himselfe the benefit of Christian libertie . But to doe this well , is a matter of great difficultie . The Papists in their writings report our doctrine to be this : that a man must conceiue a perswasion that he is in the fauour of God the adopted child of God : and that vpon this perswasion he hath the pardon of his sinnes , and the benefit of Christian libertie . But they abuse vs in this as in many other things . For we teach , that the Application of Christ and his benefits , is to be made by certaine degrees . The first is , to vse the meanes of saluation , the word , praier , sacraments : the second is , to consider and to grow to some feeling of our spirituall bondage : the third is , to will and desire to beleeue in Christ , and to testifie this desire by asking , seeking , knocking : the fourth is , a certen perswasion , or a certentie conceiued in minde of the mercie of God by meanes of the former desire according to the promise of God , Aske , and it shall be giuen vnto you . The fifth is , an experience of the goodnes of God after long vse of the meanes of saluation , and then vpon this experience followes the full perswasion of mercie and forgiuenes . The fourth point , concernes the office of beleeuers , and that is , to stand fast in their Christian libertie , and in the doctrine of the Gospel , which reueales this libertie . And by this , we in England are admonished to stand fast to the religion which is now by law established amōg vs , & not to returne vnder the yoke of Popish bondage . For the Popish religion is flat against Christian libertie , two waies . For our libertie which we haue in Christ , frees vs from the law three waies , in respect of condemnation , in respect of compulsion to obedience , and in respect of iustification , ( as Paul shewes at large in this Epistle : ) and yet the Popish doctrine is , that we are to be iustified by the workes of the law . Againe , Christian libertie frees our consciences from the Traditions of men , Col. 2. 20. and yet the Popish religion bindes vs in conscience to the Traditions of men : nay , it is nothing els but an heape of traditions . Here two things are to be considered , the manner of standing , and the time . The manner , is signified in the very words . For to stand fast , is to hold and maintaine our libertie with courage and constancie , whatsoeuer comes of it , as the soldier keepes his standing , though it cost him his life . We are readie to defend the libertie of our countrie euen with the hazard of our liues : much more then are we to defend Christian libertie with the losse of all that we inioy : sinne must be resisted euen vnto blood . Hebr. 12. 4. If men be fearefull , they must pray to God for the spirit of boldnes and courage : and if God vouchsafe not this gift when opportunitie is offered , they may withdraw themselues , and by flying preserue their libertie . The time of standing , is the euill day , that is , the day of triall . Eph. 6. 13. And then to stand fast , is a matter of great difficultie . And for this cause we are before hand to prepare our selues by obseruing these rules following . First , we must labour that religion be not onely in mind , and memorie , but also be rooted in the affection of our hearts , so as we loue it , reioyce in it , and esteeme it aboue all things . Secondly , we must not onely be hearers of the word of God , but also doers of it in the exercises of faith , repentance , new obedience . Thirdly , we must ioyne with our religion , the soundnes of good conscience : for if conscience faile , we cannot be sound in our religion . Lastly , we must pray to God with all manner of praier and supplication for all things needefull . Eph. 6. 18. 2 Behold , I Paul say vnto you , that if ye be circumcised , Christ shal profit you nothing . These words , are a reason of the former conclusion , thus . If ye be circumcised , and goe backe from your Christian profession , Christ shall profit you nothing : therefore stand fast . In the words , I consider a sentence , and the proofe of it . The sentence , If ye be circumcised , &c. the proofe , J Paul say vnto you For the better vnderstanding of the sentence , Circumcision must here be considered according to the circumstance of time , three waies . Before Christ it was a sacrament , and a seale of the righteousnesse of faith , Rom. 4. 11. after the death of Christ , till the destruction of the temple , it was a dead ceremonie , yet sometime vsed as a thing indifferent . After the destruction of the Temple , when the Church of the new Testament was planted among the Gentiles , it was a deadly ceremonie , and ceased to be indifferent : and in this last respect Paul saith , If ye be circumcised , &c. Againe , circumcision must be considered according to the opinion which the false Apostles had of it : now they put their confidence in it , and made it a meritorious cause of their saluation , and ioyned it with Christ. The words therefore carrie this sense : If ye will be circumcised with this opinion , that circumcision shall be vnto you a meritorious cause of your saluation , Christ shall profit you nothing . The vse . Hence it followes , that the doctrine of iustification by works , is an errour ouerturning the foundation of religion , which whosoeuer obstinately maintaineth , cannot be saued . It will be said , this is true of ceremoniall works , but not of morall works . Ans. Yea euen of morall . For that which Paul saith here of circumcision , he speakes generally of the whole law , vers . 4. Ye are abolished from Christ whosoeuer are iustified by the law . And circumcision must be considered as an obligation to the obedience of the whole law . Againe , it may be said , this is true of the works of nature , but not of works of grace . Ans. Yea euen of workes of grace : for the Galatians were regenerate , and therfore looked not to be iustified , & saued , by the workes of nature , but by workes of grace . Secondly , hence we gather , that to adde any thing to the passion , as a meritorious cause of our iustification , and saluation , is to make Christ vnprofitable . For he must be a perfect Sauiour , or no Sauiour : he admits neither partner , nor deputie in the worke of our redemption . And the grace of God admits no mixture or composition with any thing that is of vs. Grace is no grace , vnlesse it be freely giuen euery way . Therefore the Popish religiō is a damnable religion : because with the merit & satisfactiō of Christ , it ioyns humane merits & satisfactions , in the case of our iustification . It may be alleadged , that the Popish religion maintaines all the articles concerning Christ , as we doe . Ans. It doth so in word : but withall it addes to the foresaid articles the doctrine of humane merits and satisfactions , which make voide the death of Christ. Againe , Papists alleadge that it is the glorie of Christ , that he merits for vs , and withall makes vs to merit for our selues ; as it is the glorie of an Emperour to make other kings vnder him . Ans. It is not the glorie of the Emperour to make kings as partners with him , in his kingdome . And workes set vp as meritorious causes of saluation , dishonour Christ , for they make him vnprofitable , as Paul here teacheth . Popish religion therefore is in no wise , in any place to be tollerated , where it may be abolished : but it is to be wished that it were banished forth of towne and countrey : and students are to be warned with great circumspection to read Popish writers . For no good can be looked for of that religion that makes Christ vnprofitable . Lastly , we are here taught to content our selues with Christ alone , and with his works , merits , and satisfactions . For in him we are complete . Col. 2. 10. The confirmation of the sentence followeth , I Paul say it : therfore it is so . This kind of reasoning may not seeme strange : for the Apostles in writing and preaching , had the diuine and infallible assistance of the spirit , so as they could not erre . This must be held as a Principle in religion : and beeing denied , there is no certentie of the Bible . 3 For I testifie againe to euery man that is circumcised , that he is bound to keepe the whole law . 4 Ye are abolished from Christ , whosoeuer are iustified by the law , ye are fallen from grace . The meaning . Paul saith , I testifie againe : because he hath spoken thus much in effect before . Gal. 3. 10. That is circumcised ] who is of opinion of the false Apostles that will be circumcised , and looke for iustification thereby . Bound to the whole law ] that is , to the whole ceremoniall law , to the iudiciall law , and to the whole morall law . And further , bound in respect of iustification , and life , to doe all things in the law . For he that will be iustified by one act of the law , is bound to performe the rest for his iustification . Abolished from Christ ] that is , Christ is become an idle and emptie Christ vnto you . Whosoeuer are iustified by the law ] that is , are of opinion that they are to be iustified by the workes of the law . For indeede a sinner cannot be iustified by the law , but onely in his owne false opinion . Grace ] that is , the loue , and fauour of God. The resolution . The third verse is a confirmation of the reason in the second verse , and it may be framed thus : He which is bound to keepe the whole law , hath no part in Christ : he which is circumcised , is bound to keepe the whole law : therefore he which is circumcised , hath no part in Christ. The 4. verse is a repetition of the second verse , with a declaration therof : for he shewes what he meanes by circumcision , namely , iustification by circumcision , and consequently by the whole law . And therefore when he had said , If ye be circumcised , he changeth his speach , saying , Whosoeuer is iustified by the law . Againe , least men might thinke it a small matter to be abolished from Christ , he shewes that it is indeede to fall from grace . The vse . These verses are as it were a thunderbolt against all Poperie . And first of all , I vrge the argument of Paul against the Popish Church , and against the Popish religion : If ye be iustified by the law , ye are abolished from Christ , and fallen from Christ. Answer is made , that the words are to be vnderstood of such workes of the law , as are from nature , and goe before faith : and not of such workes as are from grace , and follow faith : for such workes ( they say ) are from Christ , and stand with him . I answer , the words of Paul are to be vnderstood of all workes of the law , whether they be from nature , or from grace . For this Epistle of Paul was written about sixe yeares after the conuersion of the Galatians : therefore they were and had bin long regenerate persons : now men regenerate looke not to be iustified by works of nature , but by good workes , which are workes of grace . And Paul saith , Eph. 2. 10. We are not saued by workes which God hath ordained , that we should walke in : and these are the best workes that are or can be . Againe , Tit. 3. 5. Of his mercie he saued vs , and not of workes of righteousnes . By this text we further see , that we and the Papists differ not about circumstances , vnlesse Grace and Christ be circumstances . Againe , we see that the Church of Rome is indeede no Church : because by maintaining iustification by works , it is abolished from Christ , and fallen from grace . Againe , I vrge Pauls argument against them , on this manner . He which is debter to the whole law , hath no part in Christ : he which is iustified by workes , is debter to the whole law : therefore he which is iustified by workes hath no part in Christ Let them answer , if they can . I turne the same argument another way , thus : He which is iustified by workes , is bound to keepe the whole law : but no man can keepe the whole law : therefore no man can be iustified by workes . They answer to the minor , by making a double fulfilling of the law , one for this life , the other for the life to come ; and both in their kind perfect . The fulfilling of the law for the time of this life ( they say ) it is to loue God aboue all creatues in truth : and that he which doth thus much , fulfills the law , and is no offender . Hereupon they inferre , that works may be answerable to the law , and be opposed to the iudgement of God. And for this doctrine , they alleadge S. Augustine . I answer againe , that Paul in this place takes it for a confessed truth , that no man can fulfill the law : and he vrgeth it as a great inconuenience , that any man should be bound to keepe the whole law . And before he hath said , He which is of the workes of the law , is cursed : Gal. 3. 10. which could not be , if there were a fulfilling of the law for the time of this life . As for Augustine , it is true he makes two fulfillings of the law , and one of them for the time of this life : but this he saith is imperfect : and this imperfection he makes to be a sinne , whereas the Papists of our time teach , that men may fulfill the law for the time of this life without sinne . Where Paul saith , If ye be circumcised : marke how the false Apostles abuse circumcision . It is by diuine institution a seale of the righteousnes of faith , and they make it a meritorious cause of saluation . It is indeede rather Gods worke , then our worke : and they make it their owne worke , and that meritorious before God. Like doe the Papists at this day . Baptisme is a signe and seale of Gods mercie , by diuine institution : and they turne it into a physicall cause which containes and conferres grace . In like sort they turne the workes of the spirit , almes , praier , fasting , contrition ; yea their owne traditions , confession , satisfaction , and such like , into meritorious causes of iustification , and life . And this is the fashion of deceiuers , to retaine the names of holy things , but not to retaine the right vse of them . As here we see Circumcision was an obligation to the keeping of the whole law in the old Testament : so is baptisme in the new , an obligation or bond , whereby we haue bound our selues to liue according to all the lawes of God. Matth. 28. 19 , 20. This discouers the Atheisme and vnbeleefe of persons baptised in these our daies : for few there be that thinke vpon , and performe this obligation . We are further to obserue the condition of the law . It is wholly copulatiue . All the parts of it are linked one to another . He that is bound to one commandement , is bound to all : he that keepes one indeede , keepes all : he that breakes one , in respect of the disposition of his heart , is a breaker of all , Iam. 2. 10. he that makes no conscience to keepe some one commandement , if occasion be offered , will breake any . Hence it followes , that true regeneration is that which is a reformation and change according to the whole law of God , and containes in it the seedes of all good duties . Christ saith , He that is washed is all cleane . Ioh. 13. 10. Iosias turned to God according to the whole law . Zacharie and Elizabeth walke in all the commandements of God without reproofe . Luk. 1. Dauid saith , He shall not be confounded , when he hath respect to all the commandements of God. Psal. 119. 6. On the contrarie , he which hath many excellent things in him , if he liue in the manifest breach of some one commandement , is sound in none , nay indeede he is guiltie of all . Herod did many good things : and yet all was nothing : because he liued in incest . Mark. 6. 20. The deuill is able to bring a man to perdition as well by one sinne , as by many . Whereas Paul saith , If ye be iustified by the law , ye are abolished from Christ : First I gather , that the Law and the Gospel are not one in substance of doctrine , as the Papists teach : for they say the Gospel is nothing but the law made more perfect , and plaine : which if it were true , a man might be iustified both by Christ and the law , which Paul saith cannot be . Secondly , I gather hence , that it is a meere deuice of mans wit , to say that Christ by his death and passion merited , that we should merit by our owne workes our iustification and saluation . For if this were true , that the merit of our workes , were the fruit of Christs passion , Paul would not haue said that iustification by the law , should abolish Christ vnto vs. For the cause and the effect , both stand together : whereas Christs merit , and the merit of our works , agree euen as fire and water . And no maruell . For the reason why Christ meriteth , is the Personall vnion of the Godhead with the manhood : which vnion , because it is not to be found in any meere man , neither is there any true and proper merit to be found . Whereas Paul saith , Ye are fallen from grace , some gather , that the children of God may fall quite from the fauour of God. Ans. Men are said to be vnder grace , two waies . First , in the iudgement of infallibilitie : and thus onely the Elect are vnder the grace of God. Secondly , in the iudgement of Christian charitie : and thus all that professe Christ , ( though indeede hypocrites , ) are vnder the grace of God. And in this sense Paul saith , that the whole Church of Galatia is vnder the grace of God. And they are said to fall from grace , not because all were indeede vnder the fauour of God , and at length cast out of it : but because God makes it manifest to men that they were neuer in the fauour of God. Thus Christs enemies are said ●o be blotted out of the booke of lif● , Psal. 69. 28. when God makes it manifest that their names were neuer written there . Secondly , I answer , that Paul speakes this not absolutely , but vpon condition , If ye will be iustified by the law . And therefore v. 10. he saith , that he is perswaded better things of them . Lastly , here we see it is false that euery man shall be saued by his religion : for he that is abolished from Christ , is quite out of the ●auour of God. And therefore no religion , but that which is truly Christian , saueth . 5 For we in the spirit by faith waite for the hope of righteousnes . 6 For in Iesus Christ neither circumcision nor vncircumcision auaileth any thing , but faith which worketh by loue . The meaning . We ] I Paul , the rest of the Apostles , and all other Christian churches . In spirit ] that is , in the powers of the soule sanctified and renewed . In this sense Paul saith that the true circumcision is that which is in the heart , in spirit , Rom. 2. 29. and Christ saith , that true worship of God is in spirit , Ioh. 4. 24. And that spirit is here taken in this sense , it is manifest : because it is opposed to circumcision which is in the flesh . By faith we wait ] Faith apprehends the promise , and thereby brings forth hope : and faith by meanes of hope makes them that beleeue to waite . Hope of righteousnes ] that is , saluation or life eternall , which is the fruit of righteousnes , Tit. 2. 13. or againe , righteousnes hoped for ▪ Righteousnes indeede is imputed to them that beleeue , and that in this life , yet the fruition and the full reuelation thereof is reserued to the life to come , when Christ our righteousnes shall appeare , and when the effect of righteousnes , namely sanctification , shall be accomplished in vs. Rom. 8. 23. 1. Ioh. 3. 2. The sense then is this . All the Apostles and Christian churches with one consent in spirit by meanes of their faith , waite for the full reuelation of their imputed righteousnes , and for euerlasting life : whereas the false Apostles place their righteousnes in circumcision of the flesh , and looke to haue the fruition of it in this life . v. 6. In Christ ] that is , in the Church , kingdome , or religion of Christ. 2. Cor. 5. 17. If any be in Christ , that is , if any be a Christian , he is a new creature . Vncircumcision ] that is , the condition and workes of men vncircumcised . Auaileth any thing ] is of no vse , respect , or acceptation with God. Faith working ] faith effectuall in duties of loue . The resolution . These wordes containe a second reason , where Paul confirmes the former conclusion , and it may be framed thus . That thing which makes vs waite for the hope of righteousnes , that iustifies : not circumcision , but faith makes vs waite for the hope of righteousnes : therefore not circumcision but faith iustifies . The proposition is omitted : the minor is in the 5. verse . And it is confirmed by two arguments . The first , is the consent of all Churches , We waite . The second , is taken from the propertie of faith in the sixt verse , thus : It is faith , and not circumcision that auailes before God : therefore faith and not circumcision makes vs waite . Againe , in these two verses , Paul meetes with an Obiection , which may be framed thus : If ye abolish circumcision and the ceremoniall law , ye abolish the exercises of religion . The answer is : in stead of them we haue other exercises in our spirit , namely , the inward exercises of faith , hope , and loue . The vse . In the 5. verse , foure things are to be considered . The first is , who waites ? Paul saith , we waite . Before he hath iustified his doctrine by the Scriptures , now he addes the consent of the Churches . Here then we see what is the office of all faithfull dispensers of the word , namely , to declare such doctrines as are founded in Scriptures , and approoued by the consent of the true Church of God. Paul an Apostle that could not erre , respected consent , much more are all ordinarie Ministers to doe it . Againe , it is the office of all Christian people to maintaine and defend all such doctrines and opinions as are founded in the Scriptures , and ratified by the consent of the true churches of God , and no other . This to doe is to walke in the way of vnitie , and peace : and to doe otherwise is to walke in the way of schisme and heresie . The second point is , what is waited for ? Paul saith , the reuelation of righteousnes , and eternall saluation . Here I obserue , that there is no iustification by the obseruation of the law : and I prooue it thus : The righteousnes whereby a sinner is iustified , is apprehended by faith , and expected by hope : but if righteousnes were by the law , men should haue the fruition of their righteousnes in this life , and consequently the hope thereof should cease . Secondly , here is comfort for the godly . They complaine of the want of sanctification : but they are to know , that in this life they shall neuer feele righteousnes , as they feele sinne : here they must hunger and thirst after righteousnes , liuing in some want of it . If we haue the first fruits of the spirit , the hatred of our owne sinne , the purpose of not sinning , the feare of God , and such like , we must content our selues , and waite for the fruition of further grace till the life to come . Thirdly , we must become waiters for the mercie of God , and for life euerlasting . Gen. 49. 18. Iud. v. ●1 . For this cause we must doe as they doe which waite & attend for some great benefit : we must daily stand with our supplications knocking at the mercie gate to the death : and we must daily prepare our selues against the day of death , and it must be welcome vnto vs : for then is the ende of all our waiting and attending . The third point is , by what are we to waite ? Paul saith , We waite by faith . Hence it followes , that faith brings with it a speciall certentie of the mercie of God , and of life euerlasting . For men vse not to waite for the things whereof they are vncerten . Waiting presupposeth certentie . The Papists therefore that make speciall hope , should also make speciall faith . The last point is , where is this waiting ? Paul saith , in spirit . Here obserue , that all the exercises of Christian religion , are to be in the spirit . God must be worshipped in spirit . Ioh. 4. 24. Rom. 1. 9. The heart must be rent , and not the garment . Io●l 2. The inward motions of the spirit , are of themselues the worship of God , whereas our words and deedes are not simply , but so farforth as they are founded in the renewed motions of the heart . Men in our daies thinke they doe God high seruice , if they come to Church , heare Gods word , and say some few praiers . Indeede these things are not to be condemned : yet are they not sufficient , vnlesse withall we bring vnto God , a renewed spirit indued with faith ▪ hope , ●oue . In the 6. verse , Paul propounds three conclusions . The first is this : that externall and bodely priuiledges are of no vse and moment in the kingdome of Christ. Paul saith , 1. Tim. 4. 8. Bodily exercise profiteth little , and that godlines is profitable for all things . It was a great priuiledge to be familiarly acquainted with Christ , and to haue eaten and drunke with him : yet is it of no vse in the kingdome of Christ. For of such Christ saith , Luk. 13. 26. Depart from me ye workers of iniquitie . It was a great priuiledge to be allied to Christ in respect of blood , yet in the kingdome of Christ , it is of no vse : and therefore Christ saith , He that doth the will of my father , is my brother , sister , and mother . Mark. 3. 33. To conceiue , and beare Christ , was a great honour to the virgin Marie : yet was shee not by this meanes a member of the kingdome of Christ , but by her faith in him . And if shee had not borne him in her heart , as well as shee bare him in her wombe , shee had not bin saued . To prophecie or preach , and that in the name of Christ , is a great dignitie : and yet many hauing this prerogatiue shall be condemned . Matth. 7. 22. It may be alleadged , that some outward exercises , as baptisme , and the Lords supper , are of great vse in the Church of Christ. I answer , the outward baptisme is nothing without the inward . Not the washing of the flesh , but the stipulation of a good conscience saueth . 1. Pet. 3. 18. Circumcision is profitable , if thou keepe the law . Rom. 2. 35. By this we are taught , not to esteeme of mens religion by their riches , and externall dignities . For the fashion of the world is , if a man haue riches , and honour , to commend him for a wise , vertuous , and godly man. This is foolishly to haue faith in respect of persons . Iam. 2. 1. Secondly , by this we are taught to moderate our affections in respect of all outward things , neither sorrowing too much for them , nor ioying too much in them . 1. Cor. 7. 30. The second conclusion . Faith is of great vse and acceptation in the kingdome of Christ. By it first our persons , and then our actions please God : and without it nothing pleaseth God. It is the first and the greatest honour we can doe to God , to giue credence to his word : and from this flowes all other obedience to all other commandements . Hence we learne . First , that we must labour to conceiue faith a right in our hearts , by the vse of the right meanes , the word , praier , sacraments : as also in , and by the exercises of spirituall inuocation , and repentance . This beeing done , we must rest vpon the bare word and testimonie of God , without , and against sense , and feeling : and quiet our hearts therein , both in life and death . Secondly , faith in Christ must raigne and beare sway in our hearts , and haue the command ouer reason , will , affection , lust . And by it whatsoeuer we doe or suffer , specially the maine actions of our liues , are to be ordered , and disposed . Lastly , it is a thing to be bewailed , that the common faith of our daies is but a Ceremoniall faith , conceiued without the ordinarie meanes , and seuered from the exercises of inuocation , and repentance . The third conclusion is , that true faith workes by loue . Hence the Papists gather , that loue is the forme and life of faith , not because it makes faith to be faith ; but because it makes it to be a true faith , a good faith , a liuely faith . But this their doctrine is false , and erronious . For faith is the cause of loue , and loue is the fruit of faith . 1. Tim. 1. 5. Loue out of a pure heart , good conscience , and faith vnfained . Now euery cause as it is a cause , hath his force and efficacie in it selfe , and receiues no force or efficacie from his effect . Secondly , true faith is liuely and effectuall in it selfe , and hath a peculiar forme of his owne , and that is a certen power to apprehend Christ in the promise . For in faith , there are two things , knowledge , and apprehension , which some call application , or speciall affiance , which affiance because the Papists cut off , they are constrained to make a supplie by loue . Thirdly , the operation of faith ( according to the doctrine of the Papist ) is to Prepare and dispose a sinner to his future iustification . Now , if this operation be from loue , then loue is before iustification : and that cannot be : because ( as they teach ) iustification stands in loue . Loue therfore is not the forme of faith . They alleadge for themselues this very text in hand , where it is said , faith worketh by loue : or ( as they translate it ) faith is acted and mooued by loue . Ans. The meaning of the text is , that faith is effectuall in it selfe : and that it shewes and puts forth his efficacie by loue , as by the fruit thereof . And it cannot hence be gathered , that faith is acted and mooued by loue as by a formall cause . Againe , they alleadge , Iam. 2. 26. As the bodie is dead without the spirit : so is faith without workes . Ans. 1. The soule of man is not the forme of his bodie , but of the whole man. 2. Spirit may as well signifie breath , or breathing , as the soule . And so it carries a fit sense . For as the bodie without breath is dead , and it shewes it selfe to be aliue by breathing : so faith that is without workes , is dead , and it shewes it selfe to be aliue by workes . 3. There is a false composition of the wordes to be considered : faith that is without workes is dead : is true : but to say , faith is dead without workes ( as though workes gaue life to faith ) is false ; and not the meaning of S. Iames , but the former onely . Againe , the Papists hence gather , that faith and loue are ioynt causes in the iustification of a sinner , and that faith worketh loue in iustifying men before God. But this Interpretation is against the whole scope of this Epistle , in which Paul prooues that there is no iustification by the law , c. 5. v. 4. and therefore no iustification by loue . Againe , Paul saith , Rom. 3. 21. that righteousnes is reuealed without the law : and therefore without loue . And againe , that we are made the righteousnes of Christ , as Christ is made our sinne , namely , by imputation , and therefore not by infusion of loue . 2. Cor. 5. 21. Thirdly , faith iustifies by apprehending Christ in the promise , and therefore not by loue . The consequent I prooue thus . Faith and loue are two hands of our soule . Faith is an hand that laies hold of Christ , and it doth ( as it were ) pull him and his benefits into our soules . But loue is an hand of another kind , for it serues not to receiue in , but to giue out the good it hath , and to communicate it selfe vnto others . Therefore faith cannot iustifie by loue . Lastly , loue in order of nature followes iustification , and therefore it doth not iustifie . For first of all faith laies hold on Christ : then followes iustification : vpon iustification follows sanctification , and loue is a part of sanctification . They vrge for themselues the words of Paul , that faith works by loue . Ans. Paul doth not shew in this verse , what iustifieth , but what are the exercises of Godlines in which Christians must be occupied . And he doth not shew how faith iustifieth , but how it may be discerned to be true faith , namely , by loue . Secondly , they obiect that faith and loue are alwaies ioyned : and therefore ioyntly worke in iustification . Ans. They are ioyned in one person or subiect : and they are ioyned in the exercise of Christian life : but they are not ioyned in the article of iustification . Thirdly , they vrge the 2. of S. Iames , where it is saide , that a man is iustified not onely by faith , but also by works . v. 24. Ans. Faith in S. Iames is put for an historicall knowledge of religion ; or for the bare confession and profession of faith . Againe , iustification is twofold ; one of the person , the other of the faith of the person . Iustification of the person is , when a sinner is absolued of his sinnes , and accepted to life euerlasting , for the merit of Christ. Iustification of the faith of the person is , when faith is approoued and found to be true faith : and a beleeuer iustifies himselfe to be a true beleeuer . Of this second iustification speakes S. Iames ; and it is not onely by faith , but also by workes . Lastly , it may be obiected , that loue is of no vse , if it doe not iustifie . Ans. Iustification , and sanctification , are two distinct benefits . 1. Cor. 1. 30. and 6. 11. Iustification ministers vnto vs deliuerance from hell , and a right to life euerlasting : Sanctification is a fruit of the former , and serues to make vs thankefull to God for our iustification : and loue serues for the same vse , because it is a speciall part of Sanctification . Thus much of the deprauation of the text by the Papists . Hence further I gather , that many falsely in these last daies boast of faith : because it is not ioyned with profiting in knowledge , with true conuersion vnto God , with fruits of loue to God and man : whereas all true faith is fruitefull in good workes . 7 Ye did runne well : who did letyou , that ye should not obay the truth ? The meaning . Ye did runne well ] In these words , Paul alludes to the games of running , vsed among the heathen . And he compares the word and precepts of God , to a way or race ; beleeuers to runners , life eternall to the price , God to the vmpire or iudge , the lookers on , are men and Angels , good and badde , and the Exercise of religion , is the running in this race . Read of this , 1. Cor. 9. 24. Phil. 3. 13 , 14. Who ] the interrogation hath in it the force of a reproofe , or complaint . And the sense is this : they did euill , which turned you forth of the way , and you haue done euill that you obaied not the truth . The like is , Psal. 2. 1. Why doe the heathen rage ? that is , it is great wickednes for them to rage . Let ] stoppe , intercept your course , turne you out of the way . That you should not obay ] that you should not giue credence to the doctrine of Paul , and obay it . The scope . These wordes , are a repetition of the principall conclusion of the whole Epistle . And this repetition is not in vaine . For it serues to bring the Galatians to a consideration of their offence , and to amendement of life . Hence I obserue , that the often and serious consideration of our sinnes and liues past , is a meanes to worke in vs a detestation of our sinnes , and a reformation of life . Thus Dauid saith , that vpon consideration of his waies , he turned his feete to Gods commandements . Psal. 119. 59. And the cause why there is so little amendement among vs , is , because we neuer so much as thinke what we haue done . In these wordes , Paul sets downe three duties of Christian people . The first is , that they must be runners in the race of God. Indeede the Sabbath of the Iewes figured a rest which is contrarie to running : but this rest is from sinne , and not from good duties . This dutie of running teacheth vs foure things . The first is , that we must make hast without delay to keepe the commandements of God , specially the commandements of faith , repentance , new obedience . Psal. 119. 32 , 60. Contrariwise it is a great fault for youth & others , to deferre amendement till old age , or till the last and deadly sicknes . For that is the time to ende our running , and not to beginne . The second is , that we are to increase and profit in all good duties , specially in knowledge , faith , repentance . But we in this age doe otherwise . For either we stand at a staie , or goe backe , and very fewe of vs proceede forward in good duties . And there are two causes of this . One is blindnes of minde , which makes vs that we see not how little our faith and repentance is , and how great is the masse of our corruption : the second , is our vnbeleefe in the Article of life euerlasting . The third dutie is , that we must neither looke to the right or left hand , or looke to things behind vs to set our affection on them , but we must presse on forward to the price of eternall life . Phil. 3. 13. Luk. 9. 62. Here comes a common fault to be considered : we , in respect of profession goe forward : yet we looke backe in our course , and minde earthly things . Lastly , we must not be mooued with the speaches of men which are giuen of vs either to or fro . They are lookers on , and must haue their speaches , and our care must be not to heede them , but to looke to our course . The second dutie of Christian people is , that they must not onely be runners , but they must runne well . And that is done by beleeuing , and by obaying the true religion , or as Paul saith , by hauing faith and good conscience . 1. Tim. 1. 18. These are as it were the two feete by which we runne to life euerlasting . Vnder faith we are to comprehend the true acknowledgement of God , affiance in him , and inuocation , &c. Vnder good conscience , is comprised the purpose of not sinning , and the care to obay God in all his commandements . To applie this to our selues : runners we are : but , alas , few of vs are good runners . We haue one good foote , and that is our faith or religion which is sound and good : but we halt on the other foote : our care to keepe conscience is not sutable to our religion . And three things cause a lamenes or feeblenes in this foote , the lust of the eye , that is couetousnes ; the lust of the flesh , and pride of life . The third dutie is , that we must runne the race from the beginning to the ende , and finish our course , so as we may apprehend life euerlasting . 1. Tim. 6. 11. 2. Tim. 4. 7. 1. Cor. 9. 24. And for this cause we must cherish in our hearts a loue and feruent desire of eternall life , and by this meanes we shall be drawne on through all miseries , and ouerpasse them to the ende . Secondly , we must hold and maintaine a constant and daily purpose of not sinning . And where we are the weakest , there must our resolution be the strongest . And thus shall we be constant to the death . 8 It is not the perswasion of him that calleth you . The meaning . This opinion of iustification by the workes of the law , is not from God , who hath called you from bondage to libertie . The scope . Paul here meetes with a conceit of the Galatians , which was this : Why dost thou so often and so sharpely reprooue vs ? for we hould nothing against conscience , but are perswaded of the thing which we say . To this Paul answers here : this perswasion is not of God : because it is against the calling of God , for he calles you to libertie : and this your opinion drawes you into bondage . Here we see the cause of mens declining from God and his worde , and that is this : Men denie credence to Gods word , & listen to plausible perswasions , and so fall awaie . Thus Eue fell in the estate of innocencie by listning to the false perswasions of the deuill . The Papists ●usle themselues in their superstitions , by a presumption that the Church cannot erre , and that god wil not leaue his church destitute of the assistāce of his spirit . Our common people boulster themselues in their blind waies by a presumption that God is all of mercy , and that if they doe their true intent , serue God , say their praiers , deale iustly , and doe as they would be done vnto , they shall certenly be saued . Tradesmen often vse many practises of fraud and iniustice , and that vpon a perswasion , that they haue a charge and family which must be maintained . If men now a daies will not blaspheme , drinke , and riot , as others doe , they shall be charged with precisenes : and that comes vpon a perswasion , that it sufficeth to auoid the outward and notorious crimes which are mentioned and condemned in the law . Thus the whole world is misled by blind perswasions . Secondly , hence we learne to close vp our eyes ( as it were ) and absolutely to follow the calling of god , & to subiect all the powers of our soules vnto it . Thus did Abraham when he was called to go he knew not whether , and Paul without vsing consultation went and preached in Arabia at the calling of Christ. Thirdly , Paul here sets downe a note to discerne of false doctrines and opinions in religion . If they be sutable to the calling of God they are good : if they be against the calling of God , they are naught . This is Pauls rule . God calles vs to libertie : therefore the doctrine of iustification by the workes of the law is naught : for it drawes vs into bondage . In like ●ort God calles vs to free iustification : and therefore the doctrine of humane satisfactions and of the merit of workes is naught . Againe , God calls vs to an vtter deniall of our selues : and therefore the Popish doctrine of preparation , and of freedome of will in the conuersion of a sinner , is naught . Lastly , it is to be obserued , that Paul saith in the time present [ of him that calleth you : ] for hence it appeares , that God continues to call the Galatians , euen after their fall , in which they fell away to an other Gospel , and as much as in them lay , abolished themselues from Christ. This shews Gods patience : and that there is a possibilitie of mercie after great and grieuous falls . It may be saide , how long doth God continue to call men vnto him ? Ans. So long as he vouchsafeth them the benefit of the publike Ministerie . Thus then more then fourtie yeares hath God called vs in England . And for this cause , it is our part to pray to God for hearing eares to be pearced in our hearts : and we must answer the calling of God , Psal. 27. 8. at the least in the desires and groanes of our hearts . And lastly , we must in life and conuersation be sutable to the calling of God. 9 A little leauen , leaueneth the whole lumpe . The sense . As a little leauen leaueneth and fauoreth the whole lumpe of dow : euen so , one errour or point of corrupt doctrine , corrupteth the whole bodie of Christian religion ▪ because all the points of religion are linked and compounded together , so as if one be corrupt , the rest cannot remaine ●ound and incorrupt . The scope . The obiection of the Galatians is : Put case , that we erre in ioyning Circumcision and Christ : yet there is no cause why thou shouldest ●o sharpely reprooue vs : for it is no great errour to ioyne workes and Christ in the cause of our Iustification . Paul answers to this obiection by a prouerbe , saying , that a little leauen of false doctrine corrupts the whole bodie of religion : and one errour , though it seeme to be of small moment at the first , may at length bring with it the corruption and deprauation of many other points . The vse . In the example of the Galatians , we see what is the common fashion of men , namely , to extenuate their faults , and to make small matters of great offences . The Phari●ies taught , that sundrie of Gods commandements , were small and little commandements . Matth. 5. 19. To them that make no conscience of sinne , great sinnes are little sinnes , and little sinnes are no sinnes . Pride is cleanlines , couetousnes is nothing but worldlines , drunkennes good fellowship , fornication a tricke of youth . Thus men put visards vpon their vgly sinnes . The Polititian that is of no religion , saith , that we and the Papists differ not in substance , but in small circumstances : and that if they erre , it is but in small points . But on the contrarie , we are to esteeme euery sinne for a great sinne , to humble our selues for the least sinnes , and to bring our selues in subiection to God in the least of our actions . Here we are taught by all meanes to maintaine the puritie of sound religion , whatsoeuer befall vs. And for this cause we are to resist and withstand euery erronious opinion that shall be broched . For it is the pollicie of the deuill by foisting in some one errour , to depraue and confound the whole bodie of truth . It may be saide , how may we discerne errour from sound doctrine , considering oftentimes they are like , as leauen is like dowe ? Ans. Leauen is discerned from dow , not by colour , but by tast : euen so they which are spirituall , and haue the gift of discerning , directed by the analogie of faith , discerne truth from falshood . For whatsoeuer is against one Article of faith , or against any of the commandements of the decalogue , is not sound doctrine , but leauen . Againe , that which is said of false doctrine , may be said proportionally of bad manners . Here therefore we must be put in minde of three duties . The first , to resist and withstand euery particular sinne . For euen one sinne is able to defile the whole life of man. One flie is sufficient to marre a whole boxe of sweete ointment . One offence in our first parents , brought corruption vpon them and all mankind , yea vpon heauen and earth . He that makes no conscience of some one sinne , is guiltie of the whole law . Iam. 2. Secondly , we must doe our indeauour to the vttermost , to cut off euery bad example in the societies of men . For one bad example is sufficient to corrupt a whole familie , a whole town , a whole countrie . The example of one incestuous man was sufficient to corrupt all Corinth . Therefore Paul saith , Purge out the old leauen . 1. Cor. 5. 6. The law of God is , that blasphemers , murderers , adulterers , &c. shall be put to death : the reason is , that euill may he taken away out of Israel , that is , the euill of wicked example , which beeing suffered spreads abroad , and doth much hurt . The barren figge tree must be cut downe , least it make the whole ground barren . Luk. 13. 7. Thirdly , we are to withstand and cut off the first beginnings and the occasions of euery sinne . We say of arrand theeues , that first they beginne to practise their wickednes in pinnes , and points . For this cause idlenes , fulnesse of bread in excessiue eating , drinking , and swilling , ●iot , and vanitie in apparrell , are to be suppressed in euery societie , as the breeders of many v●ces . On the contrarie , as one point of euill doctrine brings with it many other : so any one little grace of God , brings many other with it . The entrance into Gods word , giues light . Psal. 119. 130. In this respect Christ saith , The kingdome of heauen is like leauen , hidde in three peckes of meale : because Gods kingdome is set vp in the heart at the first vpon very small beginnings . Matth. 13. 33. This must teach vs to vse the meanes of our saluation , and not to be discouraged though we haue in vs but some small beginnings of Gods grace . 10 I haue an affiance in you in the Lord , that ye will be no otherwise minded : but he that troubleth you shall beare his iudgement , whosoeuer he be . The sense . In the Lord ] by the gratious assistance of God , who no doubt will giue a blessing to my Ministerie . No otherwise minded ] that is , thinke no otherwise then ye haue done , and ought to thinke ; and thinke no otherwise then I haue taught you . He that troubleth you ] the Church is troubled three waies : 1. by false doctrine . Thus Ahab troubled Israel , 1. king . 18. 18. and the false Apostles trouble Galatia . 2. By wicked example : thus A●han troubled Israel . Ios. 7. 25. 3. By force and crueltie : thus tyrants and persecutors trouble the Church . Shall be are ] shall haue his due and deserued punishment , partly in this life , and partly in eternall death . See this verified in the ende of the booke of English Martyrs ▪ in the desperate , horrible , and stinking endes of persecutors . But yet this threat must be vnderstood with the Exception of repentance . The scope . The wordes are an Answer to an Obiection , which may be framed thus : It seemes by your former prouerb of leauen , that you hold us to be a people corrupted , and vnsauorie vnto God. To this Paul answers by a distinction : I hope better things of you : but the false Apostles for troubling the Church shall surely be punished . The vse . When Paul saith , I haue an a●●iance in you , he teacheth in his own example , that we are to hope the best of men so long as they are curable . It may be saide , they that hope the best are sometimes deceiued . Ans. They are onely deceiued in their iudgement , and that in things whereof they haue no certen knowledge , and they are not deceiued in practise . For it is a dutie of loue to hope the best . And they which vse to suspect the worse are oftner deceiued . Againe , it may be saide , that we must iudge of things as they are indeede . Ans. Iudgement of things , and iudgement of persons must be distinguished . Of things , vpright iudgement is to iudge of them as they are : and if they be doubt●ull to suspend . Now our iudgement of the persons of men , must be to take things in the better part as much as possibly may be . Lastly , it may be alleadged , that we must loue our neighbour as our selues : and that we despaire in respect of our selues . Ans. We are to despaire in respect of our selues , because we are priuie to our owne estate : but we are not priuie to the estate of any other man : and therefore we are to hope the best of them . This shewes the fault of our times : if any professing the Gospel fall vpon frailtie , there are numbers of men that will make no bones of it to condemne them to the pit of hel , for hypocrites : but such persons are not carried by the spirit of Paul , who hopes the best of them that fall . Againe , here we see how we are to put affiance in men . We are to put affiance in God for all things whatsoeuer , whether concerning bodie or soule : but our affiance in men , must be onely for such things as they are able to performe . Secondly , we must put affiance in God absolutely for himselfe , and therefore we say , I beleeue in God , &c. but all our affiance in men whatsoeuer , must be in the Lord. When Paul saith , that he had affiance of them in the Lord , he shewes that renewed repentance is the gift of God. And there are two graces required vnto it , helping grace , and Exciting grace . Helping grace preserues and confirmes the first and initiall repentance . Exciting grace giues the will and the deede . And without these graces the child of God , if he fall , cannot repent ▪ and recouer himselfe . They therefore are deceiued , who thinke that they may haue repentance at command , and that they may repent when they will. It may be demanded , why Paul vseth mild tearmes , and doth not excommunicate the Galatians ? Ans. So long as men are curable , meanes must be vsed to recouer them . The sheepe or oxe that goes astray , must be brought home againe , Exod. 23. 4. much more thy neighbour . Christ himselfe brings home againe the lost sheepe , and so must euery shepheard . Ezech. 34. 4. Now the Galatians were in all likelihood persons curable : and therefore not to be cut off . For the Censure of Excommunication pertaines to them alone , of whose recouerie there is no hope . Some there be that mislike the Preaching vsed in these daies , because we vse not seueritie , and personall reproofes , after the manner of Iohn Baptist. But these men are deceiued . We haue not the like calling that he had , nor like gifts : neither are we in the like times . For Iohn the Baptist was in the very time of the change betweene the old and the new Testament . Christ did not follow him in the same manner of teaching , neither doth the Apostle in this place , when he saith of the Galatians in Apostasie , that he hoped better things of them . In the last place , the commination which the Apostle vseth , is to be obserued , that troublers of the Church shall beare their iudgement . Hence I gather , 1. That God watcheth ouer his Church with a speciall prouidence . We in England haue found this by experience : and we are to be thankfull for it . 2. That the doctrine of the Apostles is of infallible certentie : because the oppugners of it are plagued by the iust iudgement of God. 3. On the contrarie , our dutie is , to pray for the good estate of the Church of God , and for the kingdomes where the Church is planted , and for the continuance of the Gospel specially in England . For what will all the things we haue doe vs good , if we be forth of Gods kingdome , and lose our soules ? 11 And brethren , if I yet preach Circumcision , why doe I yet suffer persecution ? Then is the scandall of the crosse abolished . 12 Would to God they were cut off that trouble you . The sense . Yet preach ] now while I am an Apostle . Here Paul takes it for graunted , that when he was a Pharisie he taught and maintained Circumcision : but he denies that he euer taught it after his conuersion in his Apostleship . The crosse ] the Gospel which is a doctrine teaching deliuerance from hell , and life euerlasting , to be obtained by the death and passion of Christ crucified . 1. Cor. 1. 18 , 23. More plainly , the words are thus much in effect : It is reported , that I Paul an Apostle , preach circumcision : but the truth is , there is no such matter . For if I taught circumcision , the Iewes , maintainers of circumcision , would not persecute me as they doe : neither would they take offence at the preaching of Christ crucified , if I ioyned circumcision with Christ. The drift . Paul here answers a new obiection , which is on this manner . There is no cause , Paul , why thou shouldest thus reprooue vs , for thou thy selfe art a teacher of circumcision . To this Paul makes a double answer . First , he denies the report , and prooues his deniall by a double reason ; one is , because the Iewes still persecuted him ; the other is , because they tooke offence still at his preaching of Christ crucified . Secondly , Paul answers by pronouncing a curse vpon the false Apostles . The vse . In the wordes . I consider two things , the report giuen forth of Paul , and his Apologie . The report was , that Paul preached circumcision . In this we see what is the condition of the Ministers of the word , namely , to be subiect to slander and defamation , not onely in respect of their liues , but also in respect of their Ministerie and doctrine , as if they were heretikes . Thus the Papists at this day reproch the Ministerie of the Church of England , charging it with sundrie foule heresies . And many among vs spare not to charge it with the heresie of Puritanisme . And I doubt not to auouch it , that some are condemned for here●●kes in the historie of the Church , who ( if all were knowne ) should be found to be good seruants of God. 1. This verifies the saying of Ecclesiastes , c. 8. v. 14. There are righteous men to whome it befalls according to the worke of the wicked 2. Ministers must hence be put in minde to vse circumspection both for the matter and the manner of their Preaching . 3. Beeing defamed , and that wrongfully , they must hence take occasion to be more carefull to please God , as Dauid did in the like case . Psal. 119. 69. But how came this report of Paul ? Ans. Sometime he tollerated circumcision , as a thing indifferent for a time : and hereupon circumcised Timothie . And vpon this occasion a report is raised that Paul preached circumcision . In this we see the fashion of the world ; which is to raise fames , reports , and slanders of all persons , specially vpon Magistrates and Ministers , and that vpon euery light and vniust occasion . But good men will take no such occasions of raising reports . Psal. 15. 3. But how did Paul take this report ? Ans. He did not requite euill for euill ( as the manner of men is ▪ ) but he returnes loue and goodnes for euill : and for this cause ( no doubt of purpose ) he beginnes his speech on this manner , Brethren , if I yet preach Circumcision . The Apologie and defence followes . And first he denies the report . And this is : because for his preaching he is persecuted of the Iewes . Here obserue , that they which are called to teach , must preach the Gospel , what trouble or danger soeuer follow , as Paul did . It may be demanded , whether a Minister may not in teaching conceale any part of the truth at any time without sinne ? Ans. In the case of Confession when a man is called to giue an account of his faith , no truth , no not the least truth may be concealed . Againe , when the soules of men are to be releeued , and saued , all concealements are damnable . Yet in the planting or in the restoring of the Church , doctrines most necessarie may be concealed . Paul was about two yeares at Ephesus , and spake nothing against Diana , but in generall tearmes . If he had , he had planted no Church at Ephesus . Againe , when people be vncapable of doctrine , it may be cōcealed , till they be prepared for it . Christ told his disciples that he had many things to tell them , which they could not then learne . Some beleeuers must haue no strong meate , but milke onely . Thirdly , when the teaching of a lesser truth hinders the teaching of a fundamentall truth , the lesser truth may be concealed , that the fundamentall truth may be taught , and take place . Here we see the fidelitie of Paul : if he had sought himselfe , his honour , profit , or pleasure , he would not haue taught any doctrine that should haue caused persecution . The like minde must be in all teachers , nay in all beleeuers , who are to receiue the Gospel for it selfe , without respect to honour , profit , or pleasure . Paul addes further in way of defence , that the scandall of the crosse was not abolished . Hence it followes , that the Gospel must be preached , though all men be offended . God must not be displeased though all men be displeased . Act. 5. 29. Indeede Christ pronounceth 〈◊〉 woe against them by whome offences come : but that is meant of offences giuen , and not of offences taken : of which Christ hath an other rule , Matth. 15. 14. Let them alone , they are the blind leaders of the blind . Againe , by the offence of the Iewes , we see the mind of men , who cannot be content with the death and passion of Christ , vnlesse they may adde workes , or something els of their owne , for their iustification and saluation . Thus doe the Papists at this day : and the like doe many of the ignorant people among vs , that will be saued by their good dealing , and their good seruing of God. Touching the imprecation in the 12. verse , three questions are to be propounded . The first is , whether Paul did well thus to curse his enemies ? I answer , yea : for first we must put a difference betweene the priuate cause of man , and the cause of God. Now Paul accurseth the false Apostles , not in respect of his owne cause , but in respect of the cause of God ; and not as his owne enemies , but as the enemies of God. Secondly , we must distinguish the persons of euill men . Some are curable , and some againe are incurable , of whose saluation there is no hope . Now Paul directs his imprecation against persons incurable . And he knew them to be incurable by some extraordinarie inspiration or instinct , ( as the Prophets and the rest of the Apostles did in sundrie cases ) and hereupon he curseth sometime euen particular persons , as Alexander the copper-smith . 2. Tim. 4. 14. Thirdly , we must distinguish the affections of men . Some are carnall as rash anger , hatred , desire of reuenge , &c. some againe are more spirituall and diuine , as a zeale of Gods glorie , and of the s●●tie of Gods church . Now Paul in pronouncing the curse , is not carried with a carnall affection , but with a pure zeale of Gods glorie , and with the same spirit by which he penned this Epistle . The second question is , whether we may not curse our enemies as Paul did ? Ans. No : for we haue not the like spirit to discerne the persons of men what they are ▪ and our zeale of Gods glorie is mixed with many corrupt affections , and therefore to be suspected . We in our ordinary dealings haue an other rule to follow , Matth. 5. blesse and curse not . If we dare goe beyond the limitts of this rule , we must heare the speach of Christ , ye know not of what spirit ye are . Luc. 9. 55. The third question is , how we should vse the imprecations that are in the psalmes of Dauid , as Psal. 109. and in other places of scripture ? Ans. they are to be directed generally against the kingdome of the deuill : and they are further to be vsed as Prophecies of the holy ghost comforting his Church , and procuring a finall sentence vpon the enemies of God. The word which is translated , disquiet , is to be considered : for it signifies to put men out of their estate , and to driue them out of house and home , as enemies doe when they sacke and spoile a towne . By this we se that the doctrine of iustification by workes or by the law , is a doctrine full of danger and peril , because it puts men out of their estate in Christ , and ber●aues them of their saluation in heauen . Therefore let all men flie from the religion of the Papist , as if they would flie from an armie of Spaniards or Turkes . Contrariwise , they that would prouide well for themselues and their posteritie , and plant themselues in a good estate , must take this course . They must cōsider that there is a citie of God in heauen , the gates and suburbes whereof be vpon earth in the assemblies of the Church : that this citie hath many roomes and habitations , & many liberties : that the law wherby this citie is ruled , is the whole word of God , specially the doctrine of the Gospell . In this citie is all happines , and out of it there is nothing but woe and misery . Enter therfore into the suburbes , of this citie of God : as ye professe the Gospell , so subiect your mindes and consciences , and all your affections to it , and be doers of it in the exercise of faith , repentance , new obedience . Thus shall you haue a good estate in Christ , & ioyfull habitation in heauen . 13. For brethren ye haue bin called to libertie : only vse not your libertie as an occasion to the flesh : but by loue serue one another . The first part of the Epistle touching the faith of the Galatians is ended : and here beginnes the second part touching good life , and it continues from this verse to the 11. verse of the sixt chapter . In it Paul doth 2. things : first he propounds the summe of his doctrine , & then after makes a particular declaration of it . The summe of all is propounded in this 13. v. in which Paul first setts downe the ground of all good duties , and then 2. maine rules of good life . The ground is in these wordes , brethren , ye haue bin called to libertie . And it must be noted , that as these wordes are the foundation of that which followes , so are they also the reason of that which goes before , and therefore Paul saith , for brethren , &c. The 2. rules are in the words following : One in these , vse not your libertie as an occasion to the flesh : the other in these , doe seruice one to another by loue . In the ground of all good duties , namely the calling to libertie , 4. things are to be considered . 1. who calls . 2. who are called . 3. what is the calling of God. 4. why it is here mentioned by Paul. To the first , who calles ? I answer , God the father in Christ by the spirit , for he is absolute Lord of all his creatures : & therfore he may call out of the kingdome of darknes into his owne kingdome whome he will. And it is God alone that calleth the things that are not , as though they were . Rom. 4. 17. The second is , who are called ? Ans. All they that any waie answer the calling of God , for Paul saith indifferently of all the Galatians that they were called . Now men answer the calling of God , some in profession , some in heart , & some in both . And all these are said to be called , yet with some difference . The calling of God is directed first of all and principally to the Elect : and then in the second place , it pertaines to them which are not Elect , because they are mixed in societie with the Elect. And hence ariseth a distinction of the calling of god , sometime it is operatiue : because God signifies and withall workes his will in the Elect : sometimes againe in respect of others it is only significatiue , when God reueales his will to men , but spares to worke it for iust causes knowne to himselfe . The third point is , what is the calling to libertie ? Ans. An action of God translating men from the kingdome of darknes to his owne kingdome . It hath 2. parts , inuitement and admission . Inuitement is , when God offers remission of sinnes & life euerlasting to them that beleeue , outwardly by the preaching of the Gospell , inwardly by the inspiration of heauenly desires . Admission is , when men are entred into the kingdome of grace : and it is either outward or inward . Outward admission is made in baptisme . Inward admission is , when men are taken out of olde Adam , and by faith ingrafted into Christ : for by this ins●tion into Christ , men are made reall members of gods kingdome . The last question is , why Paul mentions the calling to libertie in this place ? Ans. It is the ground of all comfort , by it Paul comforts the Corinthians , 1. Cor. 1. 9. Againe , it is the ground of good life . Therefore Peter saith , be ye holy as he that hath called you is holy . 1. Pet. 1. 15. And Paul , walke worthie the calling wherewith he hath called you . Eph. 4. 1. If the calling of god doe not mooue vs to amendement of life , nothing will doe it . We in England haue heard the calling of god more then 40. yeares : and yet very few of vs are mooued to change and amend our liues . This shewes our Atheisme and vnbeleefe : here is almost nothing but heauing , shouing , and lifting for the world . Some are held captiues of their couetousnes , some of their pride , some of their damnable and fleshly lusts : and all this shewes that few or none , so much as dreame of a calling to spirituall libertie . The first Rule followes : Only vse not your libertie , as an occasion to the flesh . The sense . Flesh ] hereby the Papists vnderstand Sensualitie or carnall appetites : but hereby is ment the corruption of all the powers of the soule , euen of reason and conscience . Paul saith , that the wisdom or vnderstanding of the flesh is emnity to God. Rom. 8. 7. fleshlines therefore pertaines to the vnderstanding . Againe , he saith of some that they are puffed vp in the mind of the flesh , Col. 2. 18. and he willes the Ephesians to be renewed in the spirit of their minds . Eph. 4. 23. The meaning then of the rule is this , vse not the benefit of spirituall libertie as an occasion to the flesh to liue according to the flesh . Here I consider three things , what is the abuse of libertie ? where is this abuse to be found ? and what is the right vse thereof ? The first question is , what is the abuse of Christian libertie ? Ans. To vse it as an occasion of fleshly and carnall libertie : & that is done 3. waies . The first is , when men make more things indifferent thē god euer made . Thus the Corinthians vsed fornication as a thing indifferent . 1. Cor. 6. To many in these daies drunkennes and surfetting is but a thing indifferent . Men vse not to distinguish a thing indifferent and the vse of it : but they commonly thinke that if the thing be indifferent in it selfe , then also the vse of it is indifferent . Thus all abuses of meat , drinke , apparrell , all rioting and gaming , dicing and carding , &c. are excused by the names of things indifferent . Secondly , our libertie is abused by an immoderate vse of the gifts of god . The vse of them is immoderate 3. waies , first in respect of time , as when Diues fared deliciously and was arraied in rich attire euery day . Thus many gentlemen and others offend , when they turne recreation into an occupation . Secondly the gifts of god are immoderatly vsed , in respect of themselues ; as when men Exceed in eating and drinking , as the prophet saith , Deut. 29. 19. adding drunkennes to thirst . Thirdly , in respect of the callings and conditions of men : for euery man is to vse the gifts of God according to his place and condition . They then offend , that beeing but meane persons & liuing by trades , yet for their diet and apparrel , are as great gentlemen & gentlewomen . Thirdly , liberty is abused when the blessings of God are made instruments and ( as it were ) flagges and banners to display our riot , vanitie , ostentation , pride , for this cause sundry things , whereof some are indifferent in themselues , are condemned . Isai 3. 16. The second question is , where is this abuse ? Ans. Euen among vs in England . It is the fashion of men to take vnto themselues a Toleration of sinning some vpon the pacience of God , others vpon the doctrine of the gratious Election of God , saying that they will liue as they list : because , if they be Elected to saluation , they shall certenly be saued whatsoeuer they doe . And some there be that take occasion to continue in their sinnes , vpon the mercy of God in the death and passion of Christ. A certen dweller in this towne of Cambridge made awaie himselfe . In his bosome was found a writing to this effect , that God did shew mercie on great , grecuous , and desperate sinners : and therefore he said that he hoped of mercy though he hanged himselfe . Of this mind are many ignorant persons who perseuering in their sinnes , yet perswade themselues of mercy : because they haue heard that Christ died for mankind . And thus the death of Christ is as it were a licence or letters patents to commit sinne . Againe , great is the abuse of meat , drinke , and apparell . To Elias there came an Angell and said , arise and eate . 1. King. 19. 7. but to the men of our daies . there had need come an Angell and saie , cease to eate , cease to drinke , cease to game . The third questiō is , what is the right vse of Christian libertie ? Ans. It stands in 2. things : first of all we our selues must be renewed and sanctified To the pure all things are pure . Tit. 1. 15. The person must first please God before the action can please him . The second is , that beside the lawfull vse of the creatures we must haue a spirituall & holy vse of thē . The lawfull vse of the creature I call the politick vse therof cōmonly allowed & takē vp among men . The spirituall vse is whereby we receiue & vse the creature as from the hand of god the father in Christ according to his will and word . And the Godly are not to seperate the one vse from the other , but are bound by vertue of the 3 commandement to take vp an holy vse of euery gift of God. When Noe came out of the Arke , so● soone as he sett foote vpon the earth he built an altar , offered sacrifice , and called on the name of God : not only for this end to worship god , but also to sanctifie the earth and all the creatures of God vnto his vse . The like did Abraham when he come into the land of Canaan . And to this end we must obserue . 5. rules . The first , that the creatures of God must be sanctified by the word and praier . 1 Tim. 4. the word must shew vs , what we may doe : and praier obtaines the doing of it . The 2 rule : we must be circumspect lest we sinne in the vse of the creatures . In this respect Iob sends for his children after they had feasted together , & he sanctifies them . Iob. 1. 5. The 3 rule : we must vse the gifts of God with thankesgiuing . Rom. 14. 6. Commonly in these daies there is no feasting or reioycing , vnles all memorie of god be buried : for that is said to breed melancholy . The 4 rule : We must suffer our selues to be limited and moderated in the vse of our libertie , partly by the law of the magistrate , & partly by the law of charitie , in the case of offēce . I say in the vse : because liberty it selfe is inwardly in the conscience : and the vse of it is often in the outward action : and therefore vnder the order of humane law . The 5 rule : Our liberty must be vsed for right ends ; as namely the glory of God. 1. Cor. 10. 31. the preseruation of nature , & not the pampering of the flesh . Rom. 13. 13. the good of our neighbour . Rom. 12. 13. Make conscience to obserue this rule : and the rather , because the holie and spirituall vse of Christian libertie , is a signe & token that thou art in the kingdome of God , & a true member thereof : as on the contrarie , the abuse of Gods blessings shewes thee to be still in the kingdome of darknes . When men fell things of great worth for a little value , and then afterward giue themselues to rioting and spending , we commonly say that they are theeues , and no right owners of the goods which they solde . The like may be said of them that abuse spirituall libertie that they are but vsurpers , and no right owners of it . Lastly , it must be obserued that this rule hath 2. branches . The first is , that we must not minister to the flesh any occasion of sinning . The second is , that we must giue no occasion of sinning by meanes of Christian libertie . The second maine rule followes , Serue one an other by loue : For the right cōceauing of it , I will propound three questions . The first is , why is this rule propounded in this place ? Ans. It sets downe the end of all Apostolike doctrine , as Paul sheweth . 1. Tim. 1. 5. the end of the commandement is loue out of a pure heart , good conscience , faith vnfained . Here men commonly vnderstand by the commandement , the morall law . That is indeed a truth , but it is not the meaning of the place . In the third verse Paul sets downe a commandement or denunciation to Timothie , that he and the Pastors of Ephesus , teach no other doctrine , but the doctrine of the Apostles : then in the 5 verse he propounds the summe and substance or end of the foresaid commandement : in the 18 verse after a long antapodaton he inioynes Timothie to obserue it carefully . So then the end of al sound doctrine is loue out of a pure heart : and all our Preaching must tend to this . The second question is , what is the loue of our neighbour , specified in this rule ? Ans. It is an affection renewed , whereby we are mooued to wish well to our neighbour in the Lord. I say an affection , to consute Lombard , who saith that loue is not an habit in vs , ( as other vertues are , ) but the H. Ghost . I saie it is an affection renued to consute the Papist , who teacheth that we haue the true loue of God & our neighbour by nature , and that we want nothing but the second acte or the exercise of loue , which they saie is from grace . Further , I adde that loue inclines vs to wish well to our neighbour : for this is the formall and proper effect of loue , and all this is done when we thinke well , speake and doe well , and that in respect not only of the bodie , but also in respect of the soule of our neighbour . Lastly I say , that loue to our neighbour must be in the Lord. Because we are to loue him in respect that he is a creature of God , and beares his image : and not in respect of honour , profit , or pleasure , which we receiue from him . Loue for such ends , is selfeloue . The third question is , what is the vse of loue ? Ans. It serues to make vs seruiceable to our neighbour . Loue seekes not her owne things . 1. Cor. 13. Christ was seruant to his enemies in bearing their sinnes vpon the crosse . Paul that was free from all , became a seruant to all , to win some . 1. Cor. 9. 19. To Christ we are to doe seruice : and he hath put our neighbour in his stead , so as that which is done to our neighbour , shall be done to him : our neighbour therefore must be serued of vs. And this is not against our libertie . For we are free inwardly in conscience , yet in the outward vse of our libertie , we must be seruāts to mē . The vse . If we examine our liuer by this rule , we shall find that there is very litle power of religion among men . There are six sortes of men that liue in the breach of this rule . The first are vsurers , who lend for aduantage , when they should lend freely to them that are in need , these serue themselues and make a pray of all . The second sort are ingrossers , who gather in cōmodities to inrich themselues . The third sort are idle per sons of what degree soeuer , that spend their time in eating , drinking , sleeping , gaming : such are but vnprofitable burdens of the earth . To this sort I referre beggars and vagabonds . The fourth sort are Riotous persons that vse to goe from alehouse to alehouse , from tauerne to tauerne , and mispend that whereby they should maintaine their families , and be seruiceable to their countrie . The fift sort are Tradesmen , who in their dealings vse lying , dissembling , fraud , iniustice . They seeke nothing but their priuate aduantage . And this kind of men abounds in the world . The last sort are drowsie and carnall Protestants , who only seeke the things of this world , and neuer so much as giue good example to seruants or children , or any good counsell . Beside all this , it is the common fault of the world , for men to serue themselues , according to the common saying euery man for himselfe , and God for vs all . And the best men that are , if they examine themselues , shall find that they faile many waies , and come short in the duties of loue to men with whome they liue . This beeing so , we are to acknowledge before God this maine offence of ours : and to intreat for the pardon of it for Christes sake . And euer hereafter to change our liues , and to reforme them according to this rule . And that is done on this manner . Euery man hath , or ought to haue 2 callings , a general , & a particular . The general is wherby we are called to be Christians . In this calling we are to do good to all men by teaching , admonishing , exhorting , and by example of good life . A particular calling , whereby men are called to some estate of life in the familie , Church , or common wealth . And according to the seuerall conditions of particular callings , must euery man in his place , doe the good he can . The magistrate must vse his office first for the maintenance of the Gospell , and then for the execution of iustice . The minister must preach sound religion in loue of the soules of men . The master of the familie must cause his househould to imbrace the Gospell , and frequent the exercises of religion . Lastly , euery man that is in a trade or office , must apply himselfe to the vttermost of his power to do all he can for the good of his countrie : and he must so deale that he may be helpefull to all with whome he deales , and hurtfull to none . We are , or should be , trees of righteousnes : our fruite must be meate for others , and our leaues for medecines . We must be as candles that spend themselues to giue light to others . 14. For all the law is fulfilled in one word , which is this , thou shalt loue thy neighbour as thy selfe . Fulfilled ] comprised . Rom. 13. 9. One word ] One precept : for the H. G. calles precepts , words . It may be demanded , how the whole law should be fulfilled in the loue of our neighbour ? Ans. The loue of God , and the loue of our neighbour are ioyned together , as the cause and the effect : and the loue of God is practised in the loue of our neigbour . For God that is inuisible , will be loued in the person of our neighbour whome we see , and with whome we conuerse : And the first commandement of the law , must be included in all the commandements following : and thus the loue of God is presupposed in euery commandement of the second table : he therefore that loues his neigbour , loues God also . Thou shalt loue ] vnderstand both the affection , and the duties of loue . Thy neighbour ] any one that is neare vnto vs in res 〈…〉 t of mans nature . Isai. 58. 7. though he be our enemy , yet i● by any occasion he be offered vnto vs of God , he is our neighbour . As thy selfe ] these wordes signifie not the measure of our loue : as though we should loue our selues in the first place , and thē our neighbour in the second place , for there are some cases in which we are to loue our neighbour more thē our selues . As for example , we are more to loue the soule of our brother , then our temporall life , and a good subiect is more to loue the life of his prince then his owne life : here then the H. G. signifies , what must be the manner of our loue ; the word ( as ) signifies not quantitie , but qualitie : and that we are as truly and earnestly with loue to imbrace our neighbour , as our selues . The scope . The words cōtaine a reason of the second Rule , which may be framed thus : to serue our neighbour in duties of loue , is the keeping of the whole law : therefore this seruice must carefully be performed . The vse . Here we see that the end of a mans life is to serue God in seruing of man , for this is the summe of the whole law . Seruants are commanded in seruing their masters , to serue god , and to do whatsoeuer they doe , as vnto God. Col. 3. 23. And so euery man in his place , in dealing with men must so deale as if he were to deale with God himselfe . Therefore most men prophane their liues , when they make the scope and drift therof , to be the getting of riches , and honours . And though they haue great charges , that is no excuse , for the principal end of our liuing here is to performe seruice to men , and in this seruice to do homage to God , for which homage God will giue the honour and riches , which he sees to be conuenient for vs. Secondly , here we may obserue what is true religion and godlines , namely , to loue and serue God in seruing of man. He that saith he loues God , and yet hates his brother , is a lier . 1. Ioh. 4. 20. And here it followes that to liue out of all societie of men , though it be in praier and fasting , ( after Monkish fashion ) is no state of perfection , but mere superstition : for that is true and perfect loue of God , that is shewed in duties of loue , and in the edification of our neighbour . Againe , the hypocrisie of sundrie Protestants is here discouered . If they come to the Church , and heare sermons , & frequent the Lords 〈◊〉 , they thinke they may do afterward what they will ; and many such are frequenters of tauernes , and alchouses , and are giuen to riot , and licenciousnes . But it is not inough for thee to be holy in the Church : thou maiest be a Saint in the Church , and a Deuill at home . True religion is that which shewes it selfe in thy priuate house , priuate dealings , and in the course of thine owne life : such as thou art in thy particular calling , such art thou indeed and truth , what showes soeuer thou makest before men . 15. If ye bite and deuoure one another , take heed that ye be not consumed one of another . The sense . If ye bite ] Here Paul alludes to the fashiō of wild beasts , as lions , wolues , &c. And by biting we are to vnderstand all iniuries in words , as railing , cursing , slandering , bacbiting , &c. Deuoure ] here Paul vnderstands all iniuries in deed , or violence , euen to the shedding of blood . Take heed lest ] here Paul signifies , that contentions & dissentions , breed the destruction and desolation of the Church . The scope . These wordes are a second reason of the second rule drawne from the dangerous effect of the contrarie , thus . Contentions breed the desolation of the Church : therefore do seruice one to an other by loue . The contents , In the words Paul deliuers 3 things . The first is , that there were greeuous contentions in the Church of Galatia . The like also were in the Church of Corinth . 1. Cor. 3. The cause of the former contentions were differences in points of religion . Some of the Galatians ( no doubt ) withstanding circumcision , and the most of them standing for it . For herevpon great were the dissentions of the Churches in Iudea . Act. 15. 2. Obserue then , that vnitie is not an infallible and an inseperable marke of the Church of God. Vnitie may be out of the Church , and dissention in the Church , as here we see . It may be obiected that there is peace in the kingdome of God , and that there the wolfe and the lambe dwell together . Isai. 11. Ans. This is but in part verified in the kingdome of grace vpon earth : and it is fully accomplished in the kingdome of glorie in heauen . Againe , it may be alleaged , that the Church is the companie of them that truly consent in one and the same faith . Ans. That is properly meant of the Catholike Church : but the case is otherwise in particular . Churches , where true beleeuers are mixed with hypocrites , wherevpon ariseth much dissention . And of true beleeuers , some are more carnall then spirituall : and that is another cause of dissention . 1. Corint . 3. 3. The second point , concernes the qualitie of these dissentiōs , When Paul saith , if ye bite and deuoure &c. he signifies that they were fierce , and violent . And such commonly are dissentions for religion , as appeares by the persecution in Queene Maries daies , the heate whereof nothing could slake but mans blood . Againe , he signifies in these very wordes , that they were bru●ish , and beastlike , more beseeming wolues , lions , dogges , then men . This must teach vs to detest railing , cursing , euill speaking , fighting , vnles it be in the case of necessarie defence , for by these actions we degenerate to the condition of beastes , and repell from vs the worke of grace : for Christ of lions , wolfes , beares , hath made vs his sheepe and lambes . Isai. 11. The third point is touching the effect of contention , & that is the ruine & desolation of the Church . The diuision of the members among themselues is the dissolutiō of the whole bodie . Differences in points of religion , breed doubting : doubting hinders faith and inuocation , and the free course of the Gospell : and where these be hindred , the Church goes to decay . And by reason of the dissentions that be in these last daies , many liue as Atheistes , and will be of no religion . By this we are to be admonished to studie and to vse all meanes to maintaine Christian peace and concord . Eph. 4. 3. To this end we must remember one generall rule . Rom. 12. 18. haue peace with all men . And withall we must obserue the cautions which Paul addes ; one is , if it may be with good conscience , for there are some , with whome there is no peace , vnles we sooth them in their vices , or denie our religion , either in whole or in part . The second is , If it lie in you , for sometime men are accused , and must of necessitie defend themselues . These two cautions obserued , peace must be had with all men . It may thē be demanded , why do not the Protestans make a Pacification with the Papists ? Ans. we are content so to do in respect of ciuill societie , but not in respect of religion . We haue a commandement to the contrarie . Reuel . 18. 4. come out of Babylon my people , and touch no vnclean thing . where a pacification is made , both the partes must yeeld somewhat : but we may not yeeld in any point of our religion , to the Papists . In an Instrument of musick , the stringes out of tune are set vp , or set downe , to the rest : and the strings that are in tune are not stirred : Euen so the Papists are to turne to vs , we are not to turne to them : our religion beeing the doctrine of the prophets , & Apostles . Peace is three-fould , Church peace , Ciuill peace , Houshould peace . All these are to be maintained . Touching Church peace I giue 3 rules . The first is , that for the ending of differences in religion there must be conferences in a free or christian councell , the spirits of the prophets , is subiect to the prophet . 1. Cor. 14. ●2 . when there arose differences in the Churches of Iudea , the Apostles and elders came together to inquire of the matter . Act. 15. 6. And this is a thing much to be desired in these daies , specially in these Westerne partes of the world . It may be demanded , why did not the Protestants ioyne with the Papists at the councell of Trent ? Ans. from the first session it was more then 6 yeares before any safe conduct was giuen to the Protestants : and at their appearing in the councell , exception was taken against their letters , and they dismissed . And when they appeared the second time vpon new safe conduct , the councell was the next day reiorned for 2 yeares , And when safe conduct was giuen the 3 time , the Protestant princes refused to send their diuines : because they had bin twice mocked . Moreouer the councell was not a free councell : because the Pope himselfe was both partie , and iudge . The second rule . There must be a christian toleration one of an other Eph. 4. 2. here that we mistake not , I propound 2 questions . One is , in what must there be a toleration ? Ans. A toleration presupposeth an errour or defect in our brother . An errour is either in iudgement , or manners . An error in iudgment , is either in the foundation of religion , or beside the foundation , in lighter matters : if the errour be in the foundation , there is no toleration of it . If it be in some lesser matter , a toleration is to be vsed according to the rule of the Apostle , if ye be otherwise minded God will reueile it . Phil. 3. 15. when others see not that which we see , we must not presētly cōdemne them , but tolerat their ignorance , till God reueile his truth vnto them . Againe , errors in manners , be of 2 sortes , some without offence , as hastines , frowardnes , vaine gloriousnes &c. these we must tolerate . Pro. 19. 11. and others with open offence , and such admit no toleration . 1. Cor. 5. 11. The second question is , to what ende must we tolerate the infirmities and ignorances of our brethren ? Ans. Toleration must tend to the good and edification of men . Rom. 15. 2. We must not so tolerate as that we approoue of the least vice , or betray the least part of Gods truth . It may here be demanded , whether there may not be a toleration for Poperie ? Ans. No. The toleration of two religions in one kingdome , is the ouerthrow of peace . Againe , Poperie is a religion both hereticall and schismaticall . It may be said , that faith and conscience is free . I answer , though faith in the heart and conscience in it selfe be free in respect of mans authoritie : yet is not the publishing of faith and the profession of conscience free in like sort , but it stands subiect to the power of the Magistrate . The third rule . Euery man in his place , specially teachers must set themselues to build the Church . Iud. v. 20. Eph. 4. 12. Indeede the truth is to be defended : but marke how . The truth must be confessed , when time and occasion serues , without opposition : this done all contentions laid aside , we must set our selues to build the Church . And the rather Ministers of Gods word in England must remember this : because while we are striuing among our selues in sundrie points of difference , the Papist our common enemie , gets ground . Touching ciuill peace , it must be remembred , that the peace and good estate of Ierusalem stood in this , that it was made the seate of Gods sanctuarie , and the throne of iustice . Psal. 122. When the Arke was in the house of Obed-Edom , all things prospered with him . Now in the new Testament the preaching of the Gospel , inuocation of Gods name , with the vse of the Sacraments , come in the roome of the Sanctuarie . Ciuill peace then is maintained , when men yeeld subiection to the Gospel of Christ , which brings peace to all that receiue it . Touching houshold peace , I giue two rules . One is , that gouernours of families must vrge and compell all vnder them to admit , ( at the least outwardly , ) the practise of religion in the exercises of faith , repentance , new obedience . Thus did Abraham , Gen. 17. and Iosua , c. 24. They that doe not first of all consent in Christ , cannot consent among themselues . Secondly , it must be obserued , that a familie is the schoole of God , in which he will exercise our faith , inuocation , loue , patience , long-suffering , &c. And there is more vertue to be seene in the well ordering of a familie , then in the pretended holines of Monkish cloisters . Thus we see how we are to maintaine the vnitie of the Spirit in the bond of peace . For the better inforcing of this dutie , Paul Eph. 4. 4. giues seauen reasons : one bodie , one spirit , one hope of eternall life , one Lord , one faith , one baptisme , one father of all . It may be said , we are at peace , what needes all this adoe ? Ans. The peace of many is peace in drunkennes , ( called good fellowship , ) peace in prophanes , and wickednes . This is the deuils peace , where he beares the sway . The peace of which I now speake , is in the Lord , and in the true worship of God : of which read Isa. 2. where men are saide hand in hand to goe vp to the Mountaine of the Lord , that they may heare his will , and ioyntly obay it . 16. Then I say , walke in the spirit , and ye shall not fullfill the lust of the flesh . The scope . Here Paul returnes to the first rule v. 13. and shewes the waie , how it is to be obserued , thus . If ye walke in the spirit , ye shall not fullfill the lustes of the flesh : and when the lusts of the flesh are not fulfilled , there shall no occasion be giuen to the flesh , by the vse of Christian libertie . The words containe two parts : a Rule , walke in the spirit : & the benefit that comes by the rule , ye shall not fullfill the lustes of the flesh . In the rule I consider two things , what is the spirit , and what is walking . The spirit is the gift of regeneration , lost by Adam , restored by Christ. I say it is a gift : and this gift is termed by the name of the spirit : because the spirit worketh it immediatly in vs , from the father and the sonne . Againe I say it is a gift of regeneration , to make a distinctiō bewteene it , & ciuill vertue . For there is a gift of regeneration , which mortifies corruption , and a gift of restraint , which serues only to keepe in corruption . Of this second kind , are all ciuill vertues , in naturall and heathen men , and not of the first . Ioseph is chast , and so was Xenocrates . Iosephs chastitie is a part of regeneration , and proceedes from the spirt here mentioned , but the chastitie of Xenocrates is not so , proceeding only from the generall prouidence of God , and not from the spirit of Sanctification . The like I say of all other ciuill vertues . More plainly , The spirit is a Diuine nature , qualitie , or cōdition , whereby we are made conformable to Christ , in righteousnes , and holines . The spirit hath fiue properties . The first , that it is a rich and liberall grace of God. For it containes in it the seede of all vertues , and all necessarie graces of God : because it comes in the roome of originall sinne , which containes in it , the seedes of all vices or sinnes . The second is the largenes of it , for this spirit is in all the powers of them that are regenerat , that is , in the mind , conscience , will , affections , and in the sensuall appetite . 1. Thes 5. 23. And he that is sanctified in on part , is sanctified in all . Hence it followes , that they which haue plentie of illumination , without change of affection , and life , are indeed carnall , and not spirituall . The third propertie is sinceritie , for the grace of God is without falsehood or guile . Psal 32. 1. hence ariseth the difference betweene the Godly man , and an hypocrite : betweene the workes of nature , and the workes of grace . There are men that in distresse desire the assistance & fauour of God : and they do it without the spirit of God : for they do it deceitfully , desiring Gods fauour not for it selfe , but in respect of some euill from which they would be deliuered , as the Mariners in Ionas , and Pharao did . Againe , there are men , that mourne for their sinnes without the spirit of God. For there is much falsehood in their mourning : because they mourne for sinne in respect of the punishment thereof , and not in respect of the offence of God. Lastly , there are that pretend a loue to God and yet want the spirit , for they loue God in respect of his benefits , as Saul loued God for a kingdome : such loue is mercenarie , & a worke of nature , whereas the loue which is from the spirit , makes vs loue God for himselfe . The fourth propertie is excellencie , for the spirit of grace in Christians is more excellent then the grace of creation , in two respects . First , in respect of the beginning thereof . For the spirit is from Christ the second Adam , both God and man : the grace of creation should haue beene conuayed vnto vs from the first Adam , but a meere man , if he had stood . Secondly , in respect of constancie , for God gaue to Adam the will to perseuere if he would : he giueth further to beleeuers : both the wll to perseuere , and the deed The fifte propery is liuelines , whereby the spirit is effectuall in operation . Elihu saith that the spirit compelled him , and was in him as a vessell of new wine which must haue a vent . Iob 32. 19. Of the operation of the spirit , I deliuer three things . The first , that the spirit workes in and by the word of God : which therefore is called the Ministerie of the spirit . 2. Cor. 3. 6. The second , that the spirit worketh by certaine degrees . The first degree and the very first beginning of his diuine operation , is , to make vs feele in what great neede we stand of Christ , & to desire to be recōciled and turned vnto God. This is the first motion of the spirit in vs : and they which want this , haue nothing as yet of the grace of God in them . The third , that the whole worke of the spirit may be reduced to three actions . The first is , to cast downe euery thing in vs , that exalts it selfe against God , 2. Cor. 10. as namely , to beat downe erronious reason , and rebellious affection , and to put a man out of heart with his chiefe deligtes , and with his owne selfe . The second action is , to kindle in our hearts a care and desire of reconciliation with God in Christ : hence the spirit is called the spirit of grace and supplication , Zach. 12. The third action is , to write the law in our hearts : and that is done by putting a new light of knowledge into the minde , and new inclinations into the will , and affections . Thus much of the Spirit . Walking in the spirit , is , to Order our liues according to the direction , and motion of the spirit . For , as the spirit renewes our nature within , so it makes vs to change and renew our actions , in three respects . First , it makes vs put a further beginning to our actions , then nature can afford , causing vs to doe them in faith , whereby we beleeue , that our persons please God in Christ , that our worke to be done pleaseth God , that the defect of the worke is pardoned . Secondly , the spirit makes vs doe our actions in a new manner , namely , in obedience to the written word . Thirdly , it makes vs put a new end to our actions , that is , to intend and desire to honour God in the things that we doe . For example . A man is wronged by his neighbour : and nature tells him that he must requite euill with euill : yet he resolues to doe otherwise : for ( saith he ) God in Christ hath forgiuen me many sinnes : therefore must I forgiue my neighbour . And he remembreth that vengeance is Gods : and that he is taught so to aske pardon as he forgiueth others . And hereupon he sets himselfe to requite euill with goodnesse . This is to liue in the spirit . The vse . By this rule we see that most of vs faile in our duties . For many of vs professing Christ , liue not according to the lawes of nature , in our common dealings . We minde earthly things : and therefore we are carnall . It is a principle with many , that if we keepe the Church , obserue the Queenes laws ( which are indeed to be obserued ) and auoid open and grosse sinnes , we do all that God requires at our hāds . Hereupon to walke in the spirit , is thought to be a worke of precisenes , more then needes . And they which deeme it to be a worke of precisenes , walke not in the spirit . And indeede they which haue receiued the greatest measure of the spirit , must say with Paul , that they are carnall , sould vnder sinne . Rom. 7. 14. Secondly , this rule telleth vs , that we must become spirituall men , such as make conscience of euery sinne , and doe things lawfull in spirituall manner , in faith , and obedience , and not as carnall men doe them carnally . It may be saide , that Ministers of the word must be spirituall men . I answer , if thou whatsoeuer thou art , be not spirituall , thou hast no part in Christ. Rom. 8. And the rather , thou must be spirituall ; because a naturall man may doe the outward duties of religion in a carnall sort . Thirdly , we must not iudge any mans estate before God , by any one , or some few actions , either good or badde , but by his walking , or by the course of his life , which , if it be carnall , it shewes the partie to be carnall : if it be spirituall , it shewes him to be spirituall . The benefit that ariseth by the keeping of the rule followes , in these words , Ye shall not fulfill the lusts of the flesh . Flesh ] the corruption of nature , the roote of all sinnes . Lusts ] inordinate motions in the minde , will , and affections . Thus largely is lust taken in the tenth Commandement , which condemneth the first motions to euill . Fulfill ] fulfilling , is not a simple doing of euill , but the accomplishing of lust with loue , pleasure , and full consent of will : as also perseuerance in euill , by adding sinne to sinne . A question . How farre doth the child of God proceede in the lust of the flesh ? Answ. He is assaulted by the lusts of the flesh : but he doth not accomplish them . More plainly : there are fiue degrees of lust , Suggestion , delight , consent , the acte , perseuerance in the acte . Suggestion , and delight , whereby the minde is drawne away , are incident to the child of God : Consent is not , ordinarily : and if at any time the child of God consent to the lusts of his flesh , it is but in part , and against his purpose , because he is ouercarried . Likewise the acte or execution of lust , is not ordinarily and vsually in the child of God : if at any time he fall , he may say with Paul , I doe that which I hate . Lastly , perseuerance in euill doth not befall the child of God : because vpon his fall he recouers himselfe by new repentance . In this sense , S. Iohn saith , He that is borne of God , sinnes not . 1. Ioh. 3. 9. The vse . Hence it followes , that the lust of the flesh is in the child of God to the death : and consequently they doe not fulfill the law , neither can they be iustified thereby , as Popish doctrine is . Secondly , our dutie is not to accomplish the lusts of the flesh , but to resist them to the vttermost . Rom. 13. 14. Thirdly , here is comfort for the seruants of God. Some man may say , I am vexed and turmoiled with wicked thoughts , and desires , so as I feare I am not Gods child . I answer againe , for all this despaire not . For , if thou hate and detest the lusts , that are in thee : if thou resist them , and wage battell against them : if beeing ouertaken at any time , thou recouer they selfe by new repentance , they shall neuer be laid to thy charge to condemnation . Rom. 8. 1. It is here made a prerogatiue of Gods child , when the lusts of the flesh are in him , not to accomplish them , or to liue in subiection to them . 17 For the flesh lusteth against the spirit , and the spirit against the flesh , and they are contrarie one to another , so that ye cannot doe the things which ye would . These wordes are a reason of the former verse , thus : If ye walke in the spirit , ye shall not fulfill the lusts of the flesh : for the flesh and spirit beeing contrarie , mutually refist and withstand one another , so as ye can neither doe the good , not the euill , which ye would . Paul here sets forth a spirituall combate , of which sixe things are to be considered . The first is , concerning the parties by whome the combat is made : namely , the flesh , and the spirit . The flesh signifies the corruption of the whole nature of man : and the spirit is the gift of regeneration , ( as hath beene shewed . ) It may be demanded how these twaine beeing but qualities can be said to fight together ? Ans. The flesh and the spirit are mixed together in the whole man regenerate , and in all the powers of the soule of man. Fire and water are said to be mixed in compound bodies : light and darknes are mixed in the aire at the dawning of the day . In a vessell of luke warme water , heat and cold are mixed together , we cannot saie , that the water is in one parte hott and in another cold , but the whole quantitie of water is hott in parte , and cold in parte . Euen so the man regenerate is not in one part flesh , & in another part spirit , but the whole mind is partly flesh and partly spirit , and so are the will and affections through out , partly spirituall , and partly carnall . Now vpon this mixture it comes to passe that the powers of the soule are carried and disposed diuerse waies : and hereupon followes the combat . The second point concernes the meanes whereby this combate is made : and that is , a two sold Concupiscence , expressed in these words , the flesh lusteth against the spirit , and the spirit against the flesh . The lust of the flesh shewes it selfe in two actions . The first is , to defile 〈◊〉 represse the good motions of the spirit . In this respect Paul saith when I would do good euill is present and the law of the flesh rebelles against the law of the mind . Rom. 7. 21. 23. Hereupon the flesh is fitly resembled by the disease called Ephialtes or the mare , in which men in their slumber , thinke they feele a thing as heauie as a mountaine lying on their brests , which they can no waie remoue . The second action of the flesh , is , to bring forth and to fill the mind with wicked cogitations , and rebellious inclinations . In this respect concupiscence is said to tempt , intice , and draw away the mind of man. Iam. 1. 14. Againe , the lust of the spirit hath two other actions . The first is , to curbe , and restraine the flesh . Thus Saint Iohn saith that the seed of grace keepes the regenerate that they can not sinne . 1. Ioh. 3. 9. The second action of the spirit is to ingender good motions , cogitations , and inclinations , agreeable to the will of God. Thus Dauid saith that his raines did teach him in the night season . Psal. 16. And the prophet Isai saith , thine eare shall heare a voice saying , here is the way walke in it when thou ●urnest to the right hand , or to the left c. 30. v. 21. And this voice , ( no doubt ) is not only the voice of such as be teachers , but also the inward voice of the spirit of God in vs. And thus by the concurrence of these contrarie actions in one and the same man , is this combat made . The third point is , concerning the cause of this combat , in these wordes ( and these are contrarie one to another . ) The contrarietie of the flesh and the spirit , makes the combat . And the contrarietie is very great , for the spirit is the gift of righteousnes : and the flesh standes in a double opposition to it , for it is first of all , the want of righteousnes , and secondly , a prones to all vnrighteousnes : that is to say , not a single but a double priuation or want of the grace or gift of God. Hence I gather , that man hath no freedome of will in good duties , before his conuersion , because he is then wholly flesh , and wants the spirit of God : and the flesh is flat contrarie to the spirit : and one contrarie hath no power at all to bring forth the effect of his contrarie . And hence it followes , that there are no such workes wherby a man may prepare himselfe to his owne iustification , for though the mind be inlightned with a general faith , yet man before he be iustified , is nothing but flesh : and flesh beeing in nature opposite to the spirit , can make no preparation for the spirit , no more then darknes can make preparation for the entrance of light . The fourth point , is , concerning the persons in whome this combate is to be found . And they are beleeuers , ( not vnbeleeuers or wicked men : ) such as the Galatians were , to whome this combate is said to belong . It may be alleaged , that naturall men haue a combate in them . For they can say , I see and approoue that which is good , but I doe that which is naught . Ans. This combate is betweene the naturall conscience , and rebellious affection : and it is incident to all men that haue in them any conscience , or light of reason . But the combate of the flesh and the spirit , is of an other kinde , for in it the mind is carried against it selfe , the will against it selfe , and the affections against themselues : by reason they are partly spirituall , and partly carnall . Secondly , not all beleeuers haue this combate in them , but only such as be of yeares : for infants , though they haue the seede of grace in them , yet do they want the act or exercise thereof : and therefore they feele not this combate , because it standes in action . Thirdly , this combate is in the godly for the time of this life only , because in death the flesh is abolished , and consequently the combate it selfe . The fift point , is , in what things doth this combate shew it selfe ? Ans. In all the actions of men regenerate , which Paul signifies , when he saith , ye cannot do the things which ye would . For example : in praier , sometime we feele feruent desires , and sometime againe deadnes of spirit ; sometimes faith , sometimes doubting . This combate is in all the actions of the Godly , specially in good actions . Thus much Paul teacheth , whē he saith , I find by the law of God , that when I would do good , euil is present . Rom. 7. 21. And I do not the good which I would , but the euill which I would not , that do I. v. 19. And that we mistake not , it must be remembred , that Paul speakes all this of himselfe , as beeing regenerate : that he speakes it not of this or that action , but of the course of his life , in which he willed and indeauoured to do that which was good , and acceptable to God. And that appeares by the very wordes , when he saith , to will is present with me . And , I would do good , but I do it not . Marke further , while Paul wills and indeauours to do that which is good , if he faile and do amisse , he may well say , It is not I that do it , but the flesh that dwelles in me . And vngodly men for the couering of their wickednes , if they say ( as they do ) that it is their flesh that sinneth , and not they , the abuse the holy doctrine , and example of Paul. The last point , concernes the effect of the Combate , which is to hinder the Godly that they cannot do that which they would , and that three waies . First it makes them that they cannot sinne , that is , liue in practise of any one sinne . 1. Iohn 3. 9. Secondly , if at any time they fall , it s●aies and keepes them , that they sinne not with full consent of will. For they say when they sinne , the euill which I hate , that do I. Thirdly , though in the ordinarie course of their liues they do that which is good , yet by reason of this combate , they faile in the dooing of it . Rom. 7. 18. to wil is present with me , but I find no means to fulfil or accomplish that which is good . Euen as a sick-man that is in recouerie , for his affection , thinkes he is able to walke a mile or twaine , and yet by reason of faintnes and weakenes , is scarce able to walke once or twise about his chamber . So the regenerate man , for affection inclines to the best things : and yet by reason of the flesh , failes in the dooing of them . Thus much of the combate , the vse followes . Hence I gather , that concupiscence or lust after baptisme , in the regenerate , is a sinne . For the lust of the spirit , is the thing that God requireth and approoueth : now the lust of the flesh is directly contrarie to it , as a defect or priuation thereof : and therefore the lust of the flesh is properly a sinne , whether consent of will goe with it , or no. Againe , hence it followes , that workes of the regenerate , are mixed workes , that is , good workes indeed , yet not perfectly good , but partly euill : for such as the cause is , such is the effect : now the minde and will of man , are the cause of his workes , and the mind is partly carnall , and partly spirituall : so also is the will : and therefore the workes that proceede from them , are partly spirituall , & in part carnall . Vpon this ground it followes , that all the workes of regenerate men , are sinfull , and in the rigour of iustice deserue damnation . Obiect . Sinne is the transgression of the law : good workes are no transgression of the law : therefore good workes are no sinnes . I answer to the minor . The transgression of the law is twofold : One , which is directly against the law , both for matter , and manner : the second is , when that is done which the law requires , but not in that manner it should be done . And thus good workes become sinfull . The dutie which the law requires , is done , but it is not done perfectly as it ough to be done , by reason of the flesh . Secondly , it is alleaged that good workes are from the spirit of God : and that nothing proceeding from the spirit of God is sinne . Ans. Things proceeding from the spirit of God alone , or from the spirit immediatly , are no sinnes : now good workes proceed not only from the spirit , but also from the mind and will of man , as instruments of the spirit . And when an effect proceedes from sundrie causes that are subordinate , it takes vnto it the nature of the second cause : hereupon workes are ●●rtly spirituall , and partly carnall , as the minde and will of the doer is . Thirdly , it is alleged , that good works please God : and that things pleasing God , are no sinnes . Ans. They please God ; because the doer is in Christ , and so pleaseth God. Againe , they please not God before , or without pardon : for they are accepted , because God approoues his owne worke in vs , & pardons the defect thereof . Lastly , some obiect on this manner . No sinnes are to be done : good workes are sinnes : there-therefore not to be done . Ans. They are not simply sinnes , but onely by accident . For as God commands them they are good : and as godly men doe them , they are good in part . Now the reason holds onely thus : That which is sinne , so farre forth as it is a sinne , or if it be simplie a sinne , is not to be done . Now then vpon this doctrine it followes , that there is no iustification by workes , nor no fulfilling of the law , for the time of this life . Thirdly , hence it follows , that the grace of God for the time of this life , is mixed with his contrarie , the corruption of the flesh . This mixture the godly feele in themselues to the great griefe of their hearts . When they would beleeue , their mindes are oppressed with vnbeleefe . They see more ignorance in themselues , then light of knowledge . There are a number amongst vs , that say , they know as much as all the world can teach them , that they doe perfectly beleeue in Christ , and euer did , that they loue God with all their hearts , and did neuer so much as doubt of the mercie of God. But these men are voide of the grace of God : they are like emptie barrells that make a great sound : they neuer knew what is meant by the combate of the flesh , and spirit . Fourthly , we are here to be admonished , in all duties of religion to vse industrie , and paines , by willing , striuing , and indeuouring to the vttermost , to doe that which we ought to doe . We must vse asking , seeking , knocking , Matth. 7. 7. we must with Paul vse wrastling in our praiers to God. Rom. 15. 30. They that would haue knowledge in the booke of God , must doe more then heare a Sermon : they must striue against their ignorance , and blindnes , and laboriously exercise their senses in the discerning of good and euill . They that would beleeue , must striue against their naturall vnbeleefe , and indeauour to beleeue . Blessed ( saith Salomon , Prou. 28. ) is the man that feareth himselfe , or inures himselfe to feare . Paul saith of himselfe , that he laboured and tooke paines to keepe a good conscience . Act. 24. 16. Lastly , by reason of this combate , we are put in minde to vse sobrietie , and watchfulnesse ouer our owne corruptions , with much and instant praier , least we fall into temptation . Matth. 26. 41. We should practise these more then we doe : for beside the enemies without , we haue an enemie within , that seekes our perdition . 18 And if ye be led by the spirit , ye are not vnder the law . In the 13. verse Paul propounds a maine rule of good life , Giue no occasion to the flesh : and for the better keeping of this , he giues a second rule , v. 16. Walke in the spirit . Of this second rule , he giues two reasons . The first , is taken from the contrarietie of the flesh , and the spirit . v. 17. The second , is in these words : they that walke according to the spirit , are freed from the curse of the law . In these words , Paul sets downe three things . The first , is the office of the spirit , which is , first of all , to regenerate and renew all the powers of the soule ; and secondly , to guide and conduct them that are regenerate . Psal. 143. 10. In this guidance or conduction , there are foure actions of the spirit . The first is , Preseruation , whereby the holy Ghost maintaines the gift of regeneration in them that are regenerate . The second is , Cooperation , whereby the will of God as the first cause , workes together with the regenerate will of man , as the second cause . And without this Cooperation mans will brings forth no good action : no more then the tree which is apt to bring forth fruit , yeeldes fruit indeede , till it haue the presence and cooperation of the Sunne , and that in the season of the yeare . The third , is direction , whereby the spirit of God ordereth and establisheth the minde , will , and affections , in good duties . 2. Thess. 3. 5. The last , is Excitation , whereby the spirit stirres and still mooues the will and minde ; after they are regenerate : because for the time of this life , the grace of God is hindred and oppressed by the flesh . Hereupon after regeneration , there must still be new inclining . Psal. 119. 36. new drawing . Cant. 1. 3. new working of the will and the deede . Phil. 2. 13. Hence it follows , that beside the antecedent , and first grace , there is necessarie a subsequent , or second grace . For we doe not that good which we can doe , vnles God by a second grace make vs doe it , as he made vs able to doe it by the first grace . The second thing , is , the Office of all true beleeuers : and that is , to resigne thēselues in subiection to the worke of Gods spirit . Now Gods spirit workes in and by the word of God. And hereupon this Subiection hath two parts . The first is , to make triall , inquirie , and examination , what is the good will of God , in euery thing . Rom. 12. 2. Thus did Dauid , Psal. 119. 94. I am thine , saue me , for I seeke thy commandements . The second part is , to denie our selues , and to conforme our mindes , consciences , wills , affections , in all things , to the foresaid will of God. Rom. 12. 2. Let all such as desire to be spirituall , remember and make conscience to practise this . The third is , the Priuiledge of beleeuers , in the last wordes , Ye are not vnder the law . Vnderstand this , in respect of the curse and condemnation of the law : for otherwise we are all vnder the law , as it is the rule of Good life . The priuiledge then is , that God doth not impute the defects of obedience to such as truly beleeue and repent , but he accepts their imperfect obedience , as perfect and absolute . This serues to comfort them that greeue , because they feele the want of Sanctification in themselues . For if they can and doe will that which is good , and indeauour themselues in the course of their liues according to their will , let them not feare ouermuch , when their obedience is defectiue : because they are not vnder the rigour of the law : and therefore God accepts , the will and indeauour to obay , for obedience . And the consideration of Gods mercifull acceptation , must stirre vs vp to an earnest care and conscience of all good duties . 19 Moreouer , the workes of the flesh are manifest , which are adulterie , fornication , vncleannes , wantonnes , 20 Idolatrie , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies , 21 Enuie , murthers , drunkennes , gluttonie , and such like : whereof I tel you before ( as I also haue told you before ) that they which do such things , shal not inherit the kingdom of God. Paul before deliuered his rule in generall tearmes , Giue no occasion to the flesh : and , fulfill not the lusts of the flesh . Now he proceedes further in way of declaration , to make a Catalogue or rehearsall of the particular workes of the flesh , which were in vse , and knowne to the Galatians . And this he doth for waightie cause . For we are full of blindnes , and see not our corruption : and we are full of hypocrisie , and therefore readie to esteeme our selues spirituall , when we are carnall . And therefore this Catalogue serues fitly as a table or glasse , to discouer the corruption of mans heart , by the fruits thereof . After Pauls example , euery man shall doe well to make a Catalogue of the sinnes of his whole life . By this meanes shall we better know our selues , and take a manifest view of our sinnefull condition . In this Catalogue , I consider three things : the condition of the workes of the flesh : the kinds of them : and the punishment thereof . The condition is , that the workes of the flesh are said to be manifest , not onely to God , but euen to men that haue the light of reason , and naturall conscience . Hence it followes , that there is matter sufficient for the condemnation of them that neuer knew the Gospel . For though the flesh it selfe be secret and hidden , yet the workes of the flesh are manifest to the naturall man. And this must further admonish vs , neuer to hide or excuse our sinns , but freely to confesse thē before God , and before men also , when neede requires . Whether we confesse them or no , they are manifest : and the ingenuous confessing or vncouering of them , is the way to couer them . Psal. 32. 1. 4. Touching the kinds or sorts of the workes of the flesh , they are in number se●uenteene : and I may reduce them to foure heads . The first sort , are against chastitie , the second , against religion , the third , against charitie , the last , against temperance . The workes of the flesh against chastitie , are foure ; and they are placed in the first ranke , for iust cause : for by them , men are brought to reprobate mindes . Rom. 1. 28. and to be without sense or feeling . Eph. 4. 19. and the bodie which should be the temple of the holy Ghost , is made a stable and a stie for the deuill . Adulterie ] it is the incontinencie of persons married , or of persons vvhereof one at the least is married , or betrothed . I say betrothed : because one and the same punishment is designed to married , and betrothed persons : and therefore the sinne is like in both . If adulterie , which is the breach of wedlocke , be a worke of the flesh , then damnable is the decretall of Pope Syricius , that marriage it selfe was the pollution of the flesh . It may be obiected , that young widdowes by marrying haue damnation , and breake the faith of baptisme . 1. Tim. 5. 12. Ans. They are not saide to breake the faith of baptisme , because they marrie : but because they waxe wanton against Christ , and so marrie : that is , cast off the reines of obedience , by committing fornication , and then for to couer their offence , they marrie . This I take to be the right sense of that place . Adulterie is named in the first place , and that for speciall cause . For as it is a common , so is it also a great sinne . For it is the breach of the couenant of marriage , made in the presence of God , and vnto God : and therefore it is called the couenant of God. Prou. 2. 17. It is the punishment of idolatrie . Rom. 1. 24. It is a sinne greater then theft . Prou. 6. 30. 32. The committers of this sinne cut off themselues from humane societie , and become men of death , & women of death , according to Gods law . And it will neuer be well with humane societie , till adulterers be made fellons , their liues taken from them , and their goods confiscate . Lastly , this sinne brings the ruine of the families of adulterous persons : and it sets a fire in them that burnes to destruction . Fornication ] it is the incontinencie of single persons . Marke how it is made a manifest worke of the flesh . Hence it follows , that fornication is no light matter , or a thing indifferent , as some haue taught . It may be obiected , that it is numbered among things indifferent , Act. 15. 29. for with strangled , and blood , is ioyned fornication . Ans. The Gentiles indeede esteemed it as a thing indifferent : and hereupon it may be , it is ioyned with things indifferent . But the iudgement of the Church was otherwise : and this opinion of the Gentiles is confuted by Paul. 1. Cor. 6. Againe , it may be obiected , that the Lord commanded the Prophet Ose to take vnto him an harlot . Ose 1. 2. Ans. It was done in type or figure : and then the wordes of the Lord carrie this sense , Take vnto thee a wife of fornications , that is , prophecie and publish , that thou art like one that takes a wife of fornication . Againe , if the thing were done indeede , yet did not the Prophet take an harlot , to liue in fornication with her , but at Gods commandement , to liue with her according to Gods ordinance , namely , in marriage . Againe , hence I gather , that there is no warrant for the Toleration of fornication . For it is a foule and manifest worke of the flesh . Magistrates may not doe euill , that good may come thereof . Rom. 3. 8. Whosoeuer doth euill , must feare : because the Magistrate beares the sword to punish . Rom. 13. 4. And the commandement of God was , that there must be no whore in Israel . Deut. 23. Therefore the permission of the Stewes in Rome is without warrant : and the rather , because there the prohibition of mariage ( in sundrie orders of men ) beares sway . Uncleannes ] the incontinencie against nature , as incest , the sinne of Sodom , and such like . Marke , where these sinnes were knowne , there they are named particularly by Paul , as among the Romanes , Rom. 1. 27 , 28. and to the Corinthians , 1. Cor. 6. 9 , 10. but where they were not knowne , as in Galatia , there they are onely mentioned generally , least by the naming of them , he should after a sort teach them . Wantonnes ] that is , the open profession and ostentation of incontinencie , by vnchast words , wanton gestures , and wanton apparell . Hence it appeares , that we are to detest all signes of incontinencie : and that we are to be chast not onely in deed , but also in our words , gestures , and behauiours . The punishment of these sinnes is in v. 21. in these wordes , They which doe these things shall not inherit the kingdome of God. And it must be remembred , that this threat or curse must be applied to euery one of these sinnes particularly . The vse . There are a number of men that liue secretly in these sinnes , adulterie , fornication , &c. And because they professe Christian religion , and sometime come to the Church , and to the Lords table , they thinke all is well , and they suppose there is no daunger . Thus make they a couenant with hell and death . Isa. 28. But they deceiue themselues : for God is vnchangeable , and all his threats shall be accomplished . And no adulterer , no fornicatour , no vncleane person shall enter into the kingdome of God , whatsoeuer men suppose , or dreame . Secondly , by the consideration of this threat , we are admonished to flie adulterie , fornication , wantonnes , &c. They say , these are but tricks of youth . Belike then it is but a tricke , to loose the kingdome of heauen . Salomon saith , Blessed is the man that feareth , or causeth himselfe to feare . Prou. 28. 14. now that shall be done , when we terrifie our selues from these offences by setting Gods iudgements before vs. Lastly , some man may say , what shall they doe that are ouertaken with these sinnes , if the doers thereof cannot enter into the kingdō of god ? Ans. Their case is dangerous : & there is but one way to helpe them in the world : and that is to cease from adulterie , fornication , vncleannes , wantonnes , and to doe the contrarie . Psal. 34. 14. And this will doe the deede : for the promise of God is , he that confesseth his sinnes , and forsaketh thē , shall haue mercie . Prou. 28. 14. And this promise of God is not contrarie to his threat . For so long as men are doers of these sinnes , or of any one of them , they are out of Gods kingdom : and when they cease to be doers of them , and contrariwise exercise themselues in the workes of chastitie , possessing their vessells , that is , their bodies , in sanctification and honour , the case is altered , and they must no more be reputed doers of these sinnes . For God accepts men not as they haue bin , but as they are . In that these foure sinnes , adulterie , fornication , &c. are manifest workes of the flesh , we are taught three things . The first is , that we must stocke vp the roote of these sinnes , that is , mortifie the passion of concupiscence , Col. 3. 5. 1. Thess. 4. 5. which is nothing els but an inordinate inclination to these vices . And it is mortified in vs , if we learne to feare God in his word , and in the commandement that forbiddes adulterie . For the feare of God clenseth both heart and life . Ioseph tempted by his mistris to follie , by this meanes eschewed the offence , saying , shall I doe this , and sinne against God ? Further , it must be remembred , that without holines , no man can see God , or haue fellowship with him . Hebr. 12. 14. And while the lust of concupiscence beares the sway , there is no holines : and therefore no fellowship with God. The second rule is , that all occasions of these sinnes must be cut off , two specially , Idlenesse , and the pampering of the bodie . For Idlenes , consider Dauid , who when he was out of ciuill warres , and free from banishment , at peace in his owne house , his wandring affection carried him to commit adulterie . And the Israelites when they were stored and pampered with all the blessings of God , gaue themselues to the committing of these offences . Ier. 5. 7. 1. Cor. 10. 7. and the people of Sodom and Gomorrha . Ezech. 16. 49. The third rule is , that all signes of these vices must be auoided and detested , that is , any speech or action , that may signifie or giue suspition of an incontinent disposition , as light talke , wanton behauiour , curiousnes and excesse in trimming of the bodie , suspected companie , or companie that may in likelihood be suspected . For it is Gods will that not onely the vice it selfe , but also the appearance of euery vice should be auoided . 1. Thess. 5. 22. Idolatrie ] The second sort of sinnes follow , which are against godlines : and they are three , Idolatrie , Witchcraft , Heresie . Idolatrie is the worshipp 〈◊〉 Idol-gods . An Idol is taken two waies . First of all , a fiction , or a thing meerely deuised , is an Idol : againe , when we conceiue a thing that is otherwise then it is , it is an Idol . So likewise Idolatrie is twofold . One is , when some thing that is not God , is set vp in the Roome of God : and that is done three waies . One is , when the Godhead is ascribed to a creature , as when it was said to Herod , The voice of a God , and not of a man. The second is , when any propertie of the godhead is ascribed to the creature . The third is , when the affections of our hearts are giuen to the creature . Thus couetousnes is called Idolatrie , Col. 3. 5. because it makes men put their affiance in riches . The second kind of Idolatrie , is to worship the true God with deuised worship , as namely with , in , and at Images , set vp to the honour of God. This Idolatrie is forbidden in the second commaundement , as Moses hath expounded the law , Deut. 4. 16. Thou sawest no image in the day I appeared in Mount Sinait therefore thou shalt make no image , namely of God. It is alleadged , that the commandement onely forbids the making of the images of false gods . I answer , and of the true God also . Aarons calfe was an Image of the true God. Exod. 32. 5. And it must be obserued , that Iehu destroied the Idols of Baal , 2. King. 10. 26. and withall remained still in the sinne of Ieroboam , v. 31. which was to worship the calfes in Dan and Bethel , which were images of Iehoua . And for this he is discommended . The vse . By this we see that the Romish religion is a carnall religion : for it teacheth Idolatrie foure waies . First , it inioyneth men to giue to the Consecrated Host the name and honour of God. And thus they set vp vnto themselues a breaden God made with mans hand . An Idol , as abominable as euer was among the Gentiles . Secondly , it teacheth men to inuocate Angels , and Saints departed : and thereby it giues vnto them the searching of the heart , the hearing and helping of all men , at all times , and places , according to their seuerall necessities : and these things are the properties of the Godhead : and therefore , whether they call this Inuocation , Latria , or Doulia , it matters not : it is flat idolatrie , because the honour of God is giuen to the creature . Thirdly , it teacheth that we may put confidence in workes , so it be done in sobrietie . Lastly , it adoreth God , in , at , and before Images : and so it bindes the presence , grace , and operation of God to them , without his word . Papists alleadge for themselues , that they intend to worship none in images but the true God. I answer , it is nothing that they say . Not mans intention , but Gods will makes Gods worship . Let them shew Gods will , if they can . If they cannot , then they must know that it is but an Idol-god , which they worship . For there is no such God in nature that will be worshipped in Images , but an Idol of their owne braines . They alleadge againe , that God may as well be worshipped in Images , as a Prince in the chaire of Estate . I answer , the reason is not like . The worship of Images is religious , the reuerence to the chaire of Estate , is meerely ciuill , and in ciuill respect , and according to the Princes will , and so is not the bowing to Images according to Gods will. Let them prooue it if they can . That God was worshipped before the Arke , we approoue of it . For it was his word and will. Let vs heare the like word for Images of God and Christ , and then we are readie to reuoke the charge of Idolatrie . Againe , by this we see that many of vs are very carnall . For though we detest outward Idolatrie , yet the inward Idolatrie of the heart aboundes among vs. For looke where the heart is , there is the God. Now the hearts of men are vpon the world , and vpon the riches , and pleasures thereof . For them we take the most care , and in them we place our chiefe delight , whereas God in Christ should haue all the affections of our hearts . Witchcraft ] The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifies , poisoning : but here it is fitly translated , witchcraft : because all poisoning is comprehended vnder murther which followeth . And the Magitians of Egypt , Exod. 7. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the translation of the Seauentie : as also the wise men . Dan. 2. Now if they had bin but poisoners , they had not bin fit for Pharaos and Nabuchadnezars turne , neither would they haue desired their presence , and helpe . Witchcraft signifies all curious arts , wrought by the operation of the deuill . For the better conceiuing of it , I will consider two things . The ground thereof , and the kindes of witchcraft . The ground , is a League or Compact with the Deuill . It is twofold , an Expresse or open league , and a secret league . The open league is , when men inuocate the Deuill in expresse words , or otherwise make any manifest couenant with him . The secret league is , when men vse meanes , which they know haue no force , but by the operation of the deuill . And the very vsing of such meanes in earnest , is an implicit couenanting with the deuill . If by true faith , we make a couenant with God ; then a false faith , in the vse of Satanicall ceremonies , makes a couenant with the deuill . And without this , there is no practise of witchcraft . There are three kinds of witchcraft . The first is , Superstitious diuination , which serues to tell men their fortunes , or to reueale secrets by the flying of foules , by the intralls of beasts , by the obseruation of starres , by consulting with familiar spirits , and such like . Deut. 18. 11. The second , is iuggling , which is to worke wonders , or feates , beyond the order of nature , as did the Magitians of Egypt . The third , is charming or inchanting , which is by the pronouncing of wordes , to procure speedie hurt , or speedie helpe . The vse . By this we see that we are a carnall people . For in the time of distresse vpon extremitie , figure-casting , and charming , are ouermuch vsed . And yet both of them are full of superstition , and follie . For the reuealing of things to come is Gods : and the starres are vniuersall causes , working vpon all things alike : and therefore it is not possible by them to foretell euents that are contingent , or casuall . And words haue no force in them but to signifie . And therefore when they are applied to cure diseases , they are abused to a wrong ende , and their operation is from the deuill . And for this cause they are to be auoided of Christian people . It may be said , how may we discerne of charmes , that we may the better auoid them ? Ans. Keepe this Rule in memorie alwaies . Such obseruations , of whose force and efficacie , there is no reason or cause either in the thing done , or in the institution of God , haue their operation , and efficacie , from some compact and societie with the deuill . As for example : scratching of the suspected witch , is saide to be a meanes to cure witchcraft : but indeede it is a charme , and a practise of witchcraft . For it hath no such force from the Institution of God , because it is against the sixt commandement : and no natural reason can be rendred , why drawing of blood , should cure witchcraft . The action therefore is a sacrifice to the deuill : and in way of recompence , the cure is done by him . It may be said , what should we doe in distresse , if such helps may not be vsed ? Ans. We are to vse approoued and ordinarie meanes : and for the rest , namely the euent , to leaue it vnto God , liuing by faith , and casting our care on God , and quieting our hearts in his wil , whatsoeuer comes to passe . It is a want of faith thus to make hast for deliuerie before the appointed time . And whereas it is thought that some persons haue a gift of God , by words presently to cure any disease , whereupon they are called wise or cunning men and women , it is false : it is no gift of God , but rather a curse , that leaues them to be deluded by the deuill , who is the worker of these cures , when Satanical and superstitious meanes , and that in a false faith , are vsed . For the better conceiuing of the sinne , it may be demanded what is a witch ? Answ. One that wittingly , and willingly , vseth the assistance of the deuill himselfe for the reuealing of secrets , for the working of some mischiefe , or for the effecting of some strange cure . I say wittingly , to put a difference betweene witches , and some superstitious persons , who vse charming , and by it doe many cures , perswading themselues , that the wordes which they vse , haue force in them , or that God hath giuen them a gift , to doe strange things . Such people in a naturall honestie , detest all knowne societie with the deuill ; in that respect they are not the witches which the Scripture adiudgeth to death , yet are they at the next dore to them : and therefore they are to be admonished by Magistrates and Ministers to relinquish their superstitious practises , and that vpon a double ground . I. Nothing hath efficacie but by the Ordinance of God. And this efficacie was either put into the thing in the creation , or since by some new Institution in the word . And the efficacie of things that comes by any other meanes , is by Satanicall operation . II. Charmes , inchantments , and spells whatsoeuer , haue no force vnlesse we beleeue that they can doe vs good . Now this faith is a false faith , and the seruice of the deuill . For we must beleeue nothing , hope nothing , doe nothing , without , or against the word of God. If these two rules be obserued , not onely charming , but all witchcraft shall be banished out of the world . Againe , it may be demanded , what are the signes that serue to discouer a witch ? Ans. This discouerie is very hard . For witches doe their feates in close manner , not onely by foule and open cursing , but also by faire speaking , and by praising of things . And hereupon we haue a fashion in England , when we praise any thing , withall to blesse it , ( as to say , it is a goodly child , God saue it ) that our speach may not be suspected of witchcraft . Neuerthelesse , there are fiue speciall things that serue to discouer a witch . One is , the free confession of the accused , or suspected witch . The second is , the confession of the associats of the witch . The third is , Inuocation of the deuill . For that is to renounce baptisme , and to make a league with the deuill . The fourth , is Euidence , that the partie hath intertained a familiar spirit , in the forme or likenes of some visible creature . The fifth is , Euidence of any action or actions , that necessarily presuppose a league made with the deuill . As for example : if the partie shew a mans face in a glasse : though he professe angelicall holines , he is in league with the deuill , by whose meanes the feate is wrought . There are besides these , other signes , but they are either false , or vncerten . A man is sicke , he suspects that he is bewitched : he takes it on his death that such a partie hath bewitched him . All this is nothing , but the suspition of one man , and therefore no proofe . Likewise the testimonie of some wizzard is but the testimonie of one , and it is the deuills testimonie , and therefore not to be receiued . Againe , neighbours fall out , threatnings are vsed in anger : afterward , the partie threatned , is either sicke , or he dies : hereupon the partie that vsed threatning words , is accused of witchcraft . And this is the common course . But great circumspection must be vsed , for sicknesse and death , may arise of any other causes . Lastly , markes in the bodies of men and women , are vncerten signes of witches . All this I note the rather : because if a iudgement befall a man in his familie , presently ( according to the common fashion ) he saith he is hurt by euill tongues , and challengeth some one or other , of witchcraft : whereas his owne ignorance , vnbeleefe , contempt of Gods word , and Sacraments , &c. are the onely witches that hurt him , and pull downe Gods iudgements vpon him . Heresies ] The word heresie generally signifies any opinion , either good or bad . More specially , it signifies any errour in religion . Thus Ecclesiasticall writers take it . For they condemne for heretikes such as erred in smaller points , holding the foundation , as Vigilantius , Novatus , &c. And the very Opinion that there are Antipodes , was condemned for heresie , though it be a matter of small moment . Yet most properly , Heresie may be thus defined : It is an errour in the foundation of Christian religion , taught and defended with obstinacie . Thus Paul saith , Tit. 3. 11. that an heretike is peruerted , that is , put beside the foundation : and condemned of himselfe in his sinne , that is to say , he erres obstinatly euen against his owne conscience . I say that heresie is an errour in religion , to put a difference betweene an errour in Diuinitie , and an errour in Philosophie , which is not tearmed heresie : and againe , to put difference betweene schisme , and heresie : for heresie is in doctrine , schisme in manners , order , regiment . Againe , I say heresie is an errour , in the foundation of religion , to distinguish it from errours that are in smaller points of Diuinitie . Some teach that Abraham was borne the 70 of Terah , some the 130 of Terah . Both cannot be true : yet neither of them are heresie . Some teach that Daniels weekes begin straight after the returne out of captiuitie : others teach that they must begin 80 yeares after : both cannot be true : yet neither opinion is heresie . So there are sundrie opinions touching Ophir , Tarshish , ( to which Ionah fled ) & Decapolis in the Gospel : & all cannot be true : yet they are not heresies , because they concerne onely times , and places , and other circumstances of the Bible . Lastly , I say that heresie is maintained with obstinacy , to distinguish heresie , & a single error . For there are three things in heresie , an error in the maine doctrine , conuiction of the partie touching his error , and obstinacie after conuiction . The vse . In that heresie , an error in the minde or vnderstanding , is made a worke of the flesh : hence it followes , that the word flesh , signifies more then sensualitie : namely , the corruption of the higher powers , euen of the minde and conscience : though Papists teach otherwise . Againe , if heresie be a worke of the flesh , our dutie is , to detest and eschew heresies . And that we may for euer preserue our selues from them , three rules must be obserued . I. We must propound vnto our selues the right Principles of religion . For as euery Art hath his confessed principles , so hath Diuinitie . The head and chiefe Principle whereof , is this . All Scripture of the Prophets , and Apostles , is giuen by inspiration of God. This is the foundation of all true faith : here is the highest stay and stoppe . This principle is the demonstration of all doctrines , and conclusions : and it hath no principle aboue it selfe , whereby it is to be confirmed . As for humane reason , it is no principle of religion . For it is imperfect and erronious , and serues onely to make men without excuse . Indeede in the minde of man , there are certaine naturall conclusions , that there is a God , and that he is to be worshipped , &c. but the certentie of these is , in the written word . We can by reason dispute of the creation of the world , but a full certentie we haue not by reason , but by faith in the word . Hebr. 11. 3. Againe , the Papist makes the authoritie of the Church , a principle . For that is the first ground which they lay downe , that we must captiuate our senses , to the authoritie of the Church . But this is no principle in religion . For we cannot imagine a Church without faith : and faith cannot be without the word of God. It may be saide , that Scripture is the sense of the written word : and this sense must be from the Church . Ans. Scripture it selfe is both the glosse , and the text . Scripture is the best interpreter of it selfe . And the sense which is agreeable to the words of the text , to the scope of the place , to other circumstances , and to the analogie of faith : in the plainer places of Scripture , is the proper and infallible sense of Scripture . Thus fetching the sense of Scripture from it selfe , we shall keepe our selues within the limits of Scripture , and in the matter of our saluation haue certentie of faith , which we shall neuer haue , if we listen to reason , tradition , and the authoritie of men . II. Read the Scriptures : & be a doer of them in the exercises of inuocation , faith , repentance , then shalt thou neuer be a heretike . It is Gods promise , Ioh. 7. 17. If ye will obay , ye shall know whether my doctrine be of God or no. Psal. 25. 14. The secret of the Lord is reuealed to them that feare him . Marke them , that make Apostasie , and become Papists : they are such as neuer had a minde to loue and obay the religion , in which they haue bin baptized , and brought vp . III. Col. 2. 8. Let no man spoile you through Philosophie . Paul doth not condemne the Philosophie of the Gentiles , but he puts a caueat , that it be vsed with circumspection , as Marchants vse the sea , to wit , in eschewing rockes , and sands , and pirats . So students may vse the Philosophie of the Gentiles , but they must take heede , lest their mindes be corrupted with the errors thereof , which are to be considered . Naturall Philosophie giues too much to nature , or to second causes ; and too little to God. It puts downe principles flat against the word , as the eternitie of the world , and the mortalitie of the soule . Morall Philosophie , placeth happinesse in ciuill vertue , out of Christ : it teacheth , that vertue is a meane or mediocritie of affection , whereas in true vertue there is not onely a restraint or moderation of affections , but also the renouation of them by regeneration . It teacheth that Vrbanitie in iesting & frumping , is a vertue : Paul saith no , Eph. 5. 4. It teacheth that Magnanimitie , whereby a man thinkes himselfe worthie of great honour , is a vertue : but it is contrarie to Christian humilitie . Psal. 131. 1 , 2. Lastly , it teacheth that man hath a freedome of will in good actions : which doctrine applied by the Schoolemen to matters of religion , is false and erronious . The third head of sinnes are such as are against Charitie , and they are in number eight . The first , is Enmitie : of it I consider three things . The first is , whether it be a sinne , or no ? for somewhat may be obiected to the contrarie . Obiect . I. Psal. 139. 21. Doe not I hate them that hate thee ? Ans. Dauid here speakes of the hatred , whereby he hated Gods enemies , not in respect of their persons , but in respect of their sinnes , whereby they were enemies of God. And this hatred is commendable , and not here to be vnderstood . Obiect . II. Luk. 14. 26. He that will be a disciple of Christ , must hate father , and mother , and his owne soule . Ans. This hatred is not simply commanded , but only in a certaine respect , namely , as father , and mother , and a mans owne soule , are in comparison opposed to God , and Christ , in regard of whome they are vtterly to be despised . Obiect . III. Rom. 9. God chose Iacob , and hated Esau : and we must be like vnto God. Ans. We are to be like vnto God in holines , and the duties thereof , and not in the soueraigntie and Lordship ouer the creatures , whereby he either loues or hates them . Obiect . IV. It is the vniuersall nature of all creatures to flie their contrarie : therefore men may hate their enemies . Ans. Man and man are not contrarie in nature , or naturall properties : but are all one flesh : the contrarietie that is , is by reason of the corruption of nature . The second point is , what is this Enmitie ? Ans. It is a peruerse disposition of minde , whereby men remember iniuries , discourtesies , and vnkindnesses , and carrie about them a purpose , and desire , to requite like for like , when time , and place shall serue . Thus did Esau hate Iacob . Gen. 27. 41. and Absolom his brother Amnon . 2. Sam. 13. The third point , where is this Enmitie ? Ans. Euery where among vs. For we daily see person diuided against person , familie against familie , and Corporation against Corporation . This shewes that we are carnall : and that Gods kingdome takes no place among vs as it should . For in it the lambe and the wolfe quietly dwell together . Isa. 11. The remedie of this Enmitie is , That all be of one mind , desire , and affection , in the receiuing and furthering of the Gospel of Christ. 1. Cor. 1. 11. If in the maine point there be a concord , in leffer matters the agreement will be easie . Debate ] It is a contention in words , whereby men striue , who shall shew most courage , who shall get the victorie , and who shall carrie away the last word , no respect had of equitie , or truth . In this respect , crying , or lifting vp the voice , in reasoning , is condemned . Eph. 4. 31. Emulations ] There is a good emulation , and that is when men striue to be like to them that excell in vertue , or to goe beyond them . And it is commanded by the holy Ghost , 1. Cor. 14. 12. and it were to be wished that it were more common then it is . Beside this , there is a carnall emulation , whereby men that excell in any thing , grieue that any should be equall to them , or goe beyond them . The vse . If to grieue at another mans Excellencie , be a worke of the flesh , then it is our dutie to reioyce in the excellencie of others . Thus did Moses when Eldad and Medad prophecied Numb . 11. 29. And Iohn the Baptist , when Christ increased , and he decreased . Ioh. 3. 29 , 30. And Paul gaue thankes as well for the graces bestowed on the Churches , as for gifts bestowed on himselfe . Anger ] Of it I consider three points . The first is , whether there be any lawfull anger ? Aus . Yea. Christ ( in whome was no sinne ) was angrie . Mark. 3. 5. When there is a iust cause of anger , then is anger iust . When there is a manifest offence of God , there is a iust cause of anger : therefore anger is then iust . The second is , when is anger a sinne ? Ans. When men are hastie to be angrie . Eccles. 7. 11. and are offended at euery thing that goes against their mindes . Or againe , hauing a iust cause to be angrie , yet they keepe no measure in their anger . The third point , is the Remedie . And that is here set downe . Hastines is a worke of the flesh , or of corrupt nature , and it barres men from the kingdome of heauen : and therefore it is to be auoided . Contention ] There are sundrie kinds of lawfull contention : as contention with the enemie in iust warre : contention at the barre with an aduersarie in a iust cause : contention in disputation with an heretike : contention in Schoole disputation for exercise , and trialls sake . Contention is carnall , and finnefull , in respect of matter , and manner . In matter , when men contend for things , for which they should not contend , as the disciples for Primacie . Luk. 22. or when contention is without forgiuing , forbearing , or suffering ; and that in trifling matters . 1. Cor. 6. 7. Contention likewise is faultie , in respect of manner , when men wilfully defend their owne priuate causes , no regard had , whether they be right or wrong , true or false : and by this meanes they often oppugne truth , or iustice , or both . Of this kind are the warres of the Rebell in Ireland : the warres of the Spanyard in the low Countries : and the suits of many quarrelsome and contentious persons among vs. The vse . Doe nothing by contention . Phil. 2. 3. And therefore we must forgiue , put vp , as much as may be , and yeelde of our right . Seditions ] The originall word signifies such dissentions in which men separate one from another : and that is done two waies , either by schisme in the Church , or by faction in the Commonwealth . Question . Why are not we schismatiks in England , Scotland , Germanie : considering we haue dissented and separated our selues , from the Church of Rome ? Ans. We indeede haue separated our selues , but they of the Church of Rome are schismatikes : because the cause of our separation is in them : namely , their Idolatrie , and their manifold heresies . The case is the like : A man threatens death to his wife : hereupon shee separates . Yet not shee , but he makes the separation : because the cause of separation , and the fault , is in him . For the auoiding of schisme , and sedition , remember two rules . I. So long as a Church , or people , doe not separate from Christ : we may not separate from them . II. Prou. 24. 21. Feare the King , and meddle not with them that varie , that is , make alterations against the lawes of God , and the King. Indeede subiects may signifie what is good for the slate , and what is amisse : but to make any alteration in the estate , either ciuill , or Ecclesiasticall , belongs to the supreame Magistrate . Ennie ] It is a compound of carnall griefe and hatred . For it makes men grieue and repine at the good things of others , and to hate the good things themselues . Thus the high Priests of Enuie hated Christ , and all his most excellent sayings , and doings . Matth. 27. 18. At this day , they which haue any good things in them , are commonly condemned for hypocrites : and their religion for hypocrisie . All this is but the censure of Enuie . The vse . That we may depart from Enuie , we must loue them that feare God : and loue the gifts and graces of God wheresoeuer they be : euen in our enemies . Murthers ] Obiect . I. A plant liues , a beast liues , and man liues : the cropping of a plant , and the killing of a beast , is no sinne : why is it then a sinne to kill a man ? Ans. God hath giuen libertie for the two first , and hath restrained vs in the latter . Againe , the life of a plant is but the vigour in the iuice , and the life of a beast is but the vigour in the blood . Gen. 9. 4. but the life of man is a spirit and spirituall substance . Thirdly , man is of the same flesh with man , and so is neither plant , nor beast . Obiect . II. The Magistrate kills without sinne . Ans. The killing which is in the name of God , by publike reuenge , is not murther . And Paul onely condemnes that killing , when men take the sword , and vpon their owne wills slay and kill by priuate reuenge . Obiect . III. Sampson is saide to kill himselfe , Iudg. 16. 30. and he sinned not in so doing . Ans. Sampson was a Iudge in Israel , and tooke publike reuenge of his enemies : and in this reuenge he hazzarded his life , and lost his life . Though he died in the execution , yet his intent was not to kill himselfe , but onely to take reuenge . Secondly , his example is speciall . For he was in his death a figure of Christ. The words , Matt. 2. he shall be called a Nazarite , are first spoken of Sampson , and then applied to Christ , in whome was verified that which Sampson figured . For as Sampson conquered his enemies more in his death , then in his life : euen so did Christ. Obiect . IU . For the auoiding of some great danger , or some great sinne , as the deniall of Christ in persecution , men may make away themselues : so said the Donatists . Ans. Death is no remedie in this case , but faith in the promise of God : which is that he will giue an issue in euery temptation . 1. Cor. 10. 13. The vse . Seeing murther is a worke of the flesh : our dutie is by all meanes to preserue both our owne , and our neighbours liues . Life is a treasure . For by it we haue time and libertie to glorifie God , to doe good to our neighbours , and to saue our owne soules . The sinnes of the fourth sort , are against temperance : & they are two : drunkennesse , gluttonie . For the better conceiuing of the nature of these sinnes , we are first of all to consider the right manner and measure of eating and drinking , of which I deliuer two rules . I. We may vse meate and drinke , not onely for necessitie , but also for delight , Psal. 104. 15. II. That measure of meate and drinke , which in our experience makes vs fit both in bodie and minde for the seruice of God , and for the duties of our callings , that measure ( I say ) is fit , convenient , and lawfull . This is a confessed principle in the light of nature . Drunkennesse then is , when men drinke , either in wine or strong drinke , beyond this measure : so as there followes an intoxication of the powers of the soule . And in the sinne there are two things : excessiue drinking , and the distempering of the powers of the soule . Gluttonie is , when men in eating , goe beyond the measure before prescribed . This gluttonie , is that , which now a daies is called reuelling , rioting , swaggering . And it is fitly ioyned with drunkennes . For there are men that vse to drinke exceedingly , and will not be drunke : and for all this , they are not free from blame : because they drinke out of measure . To be giuen to drinking , and to loue to sit by the cuppe , when there is no drunkennesse , is a sinne , 1. Tim. 3. 3. These sinnes are said to be rise among vs. The manner of many is , to meete together , and to fill themselues with wine or strong drinke , while their skinnes will hold . Afterward they giue themselues to dicing , carding , dauncing , singing of ribauld songs : and thus they passe the day , the night , the weeke , the yeare . But we must be put in minde , to detest , and to flie these vices . Inducements to this dutie are many . I. Gods commandement . Keep not companie with drunkards , and gluttonous persons . Prou. 23. 20. Be not drunke with wine , in which is excesse . Eph. 5. 18. II. The punishment of drunkennes , is plague , pestilence , famine , captiuitie , Isai , 5. 11 , 12 , 13. III. The example of the bruite beast , that in eating & drinking , keepes measure , and takes no more then will suffice nature . The horse and the asse , may be schoolemasters to many of vs. IV. If we cannot forsake a cup of wine , or beere , which is not needfull for vs , we shall neuer be able to forsake wife , and children , house and land , for Christs sake . If we haue not the command of our selues in a trifle , we may neuer hope for it in waightie matters . V. There are dangerous effects of drunkennes . First , it destroies the bodie . For it inflames the blood with an vnnaturall heate : and this vnnaturall heate , ingenders vnnaturall thirst , which ingenders immoderate drinking , whence comes dropsies , consumptions , all cold diseases , and death . Secondly , it hurts the minde : for the spirits of the heart and braine ( beeing the immediate instruments of the soule ) are by drinking distempered and inflamed : and hereupon arise wicked imaginations , & disordered affections . And thus the deuil in the roome of Gods image , sets vp his owne image : and makes the minde a shoppe of all wickednesse . Thirdly , the vile imaginations and affections that are in men when they are drunke , remaine still in them when they are sober : so as beeing sober they are drunke in affection . In fauour of drunkennesse , it is alleadged that Noahs drunkennes is remembred in scripture , but no where condemned . Ans. While Moses sets downe the foule effects that followed Noahs drunkennesse , he doth indeede condemne it . Secondly , his example is noted in scripture , as a warning to all ages following . Thirdly , his sinne may be lessened , though not excused , because he had no experience of wine . Obiect . II. Ioseph and his brethren , did drinke and were drunke together , Gen. 43. v. last . Ans. The meaning of the text is , that they dranke liberally , or that they dranke of the best together . For the word ( shakar ) signifies not onely to be drunke in drinking , but also to drinke liberally , or to drinke of the best drinke , Hag. 1. 6. Obiect . III. Learned Phisitians , as Rasis , Avicenna , and others teach , that it is greatly for health , to be drunke once or twice in a moneth . Ans. As learned as they , teach the contrarie . And we may not doe any euill , or sinne against God , for any good to our selues . Obiect . IU . It is said to be neighbourhood and good fellowshippe . Ans. It is drunken fellowship . The right fellowship is in the doctrine of the Apostles , praier , Sacraments , and the workes of mercie . Thus much of the works of the flesh . Now follows the punishment of thē , of which I cōsider three things . First , a Premonition , in these words , whereof I tell you before , as I also haue told you before . Secondly , the designment of the punishment , in these words , shall not inherit the kingdome of God. Thirdly , the designment of the persons , in these words , They which doe such things . In the Premonition , is set downe the office of all Ministers : and that is , often to forewarne the people of the future iudgements of God for their sinnes . Mich. 3. 8. Isa. 58. 1. And this may easily be done . For they may know the sinnes of men by experience , and the iudgements of God due to euery sinne , they may finde in the word of God. Againe , all people are warned by this , often to meditate of the future iudgements of God. Thus did Dauid , Psal. 119. 120. and Paul , who knowing the terrour of the Lord , was mooued to doe his dutie . 2. Cor. 5. 11. The old world neuer so much as dreamed of gods iudgements , before they came vpon them , and so they perished . Matth. 24. 39. The punishment of these sinnes is , not to inherit Gods kingdome . Gods kingdome , sometime signifies the regiment of God , whereby he rules all things , in heauen and earth . More specially , it signifies a state or condition in heauen , whereby God and Christ is all things to all the Elect. 1. Cor. 15. 28. And thus it is taken in this place . And an entrance or beginning to this happie estate , is in this life , when men in their consciences and liues are ruled by Gods word , and spirit . It must here further be obserued , that , not to inioy the kingdome of God , is to be in torment , in hell : because there are no more but two estates after this life : and therefore to be out of heauen , is to be in hell . The vse . I. This must teach vs aboue all things to seeke Gods kingdome , and to establish it in our hearts : and that we shall doe , if we know the will of God , and yeeld subiection to it , in the duties of repentance , faith , new obedience . II. The kingdome of God comes by inheritance : therfore there is no merit of Good workes . The persons which are punished , are such as are doers and practisers of the works of the flesh . Marke the words , not such as haue bin doers , but such as are doers . The word signifies a present and a continued act of doing amisse . The vse . Here is the difference betweene the godly man , and the vngodly . The godly man falls into the workes of the flesh , and beeing admonished thereof , he repents and recouets himselfe : he doth not stand in the way of sinners , though sometime he enter into it . Psal. 1. 1. The vngodly man , when he falls , lies still in his sinne , and heapes sinne vpon sinne , and makes a practise of euill . I. Warning . They which are priuie to themselues of any of the former workes of the flesh , must bewaile their offences , and vtterly forsake them . For if we be found doers of any one worke of the flesh , there is no hope of saluation . II. Warning . They which haue turned vnto God from the works of the flesh must be constant , and take heede of going backe , least they loose the kingdome of God. 22 But the fruit of the Spirit , is loue , ioy , peace , long-suffering , gentlenes , goodnes , faith , 23 Meeknes , temperance : against such there is no law . For the better obseruing , and the more easie vnderstanding of the rule in the 16. v. Walke in the spirit , Paul here sets downe a Catalogue of the works of the spirit . In the Catalogue , I consider three things , the propertie of the workes of the spirit , in these words , The fruit of the spirit : the kinds of works , and they are nine : the benefit that comes by them , in these words , against such there is no law . The fruit of the spirit ] It is the propertie of the workes of Gods spirit in vs , to be called the fruits of the spirit . And by this , much is signified : namely , that the Church is the garden of God. Cant. 4. 16. that teachers are planters and setters . 1. Cor. 3. 9. that beleeuers are trees of righteousnes . Isa. 61. 3. that the spirit of God is the sappe and life of them : and good workes and vertues , are the fruits which they beare . In that the works of the spirit , are called fruits therof , hence it followes , that there are no true vertues , and good affections , without the grace of regeneration . The vertues of the heathen , how excellent soeuer they seemed to be , were but shadowes of vertue , and serued onely to restraine the outward man , and no further . Againe , here we see the efficacie of the spirit , which makes men fruitful or bearing-trees of righteousnes . Psal. 1. 3. yea trees that beare fruit in their old age . Psal. 92. 14. Here we haue cause to cast downe our selues . For the most of vs , are barren trees , that beare no fruit , but the bad fruits of the flesh : and therefore we may iustly feare the curse that God laid vpon the figgetree . Luk. 13. 7. and looke euery day to be stocked vp . Matth. 3. 16. Againe , good workes are made acceptable to God euen by his grace ; and therefore they are called the fruits of the spirit : and hence it is that they are acceptable to God. Rom. 15. 16. We that are by nature wild branches , must be taken out of old Adam , and set into Christ : and after our inscition draw a new sappe and life from Christ , namely , his spirit , and then our actions shall be fruits of the spirit , and consequently acceptable to God. Lastly , hence it followes , that free will of it selfe is like a dead or rotten peece of wood , and that it beares no fruit , but as it is quickned by the spirit Ioh. 15. 5. Thus much of the propertie : now follow the kindes of the workes of the spirit . Loue ] It may be demaunded , how it is a fruit of the spirit ? Ans. First , the spirit of God workes faith , then regeneration , then loue . 1. Tim. 1. 5. Loue follows faith : because we must know first that we are loued of God , before we can loue God. 1. Ioh. 4. 19. And loue follows regeneration : because till the will and affections be changed , there is no place for loue . The Papists then erre , who teach , that the first act of loue , that is , the inclination to loue God and man aright , is in nature , and that the second act , namely , the exercise of loue is , from the spirit . Againe , they erre in that they teach that Charitie or loue is the formall righteousnes of a Christian. For it is a fruit that follows regeneration . The loue here mentioned , is either of God , or of man. The loue of God , is an holy affection , whereby we loue God in Christ for himselfe . There are three speciall signes , whereby it is discerned , I. a desire of fellowship with God , and Christ , and the holy spirit : and therefore to be much and frequent in the vse of the word , and praier : because in the word God speaks to vs , and in praier we speake to him . II. To loue the word of God aboue all earthly treasure : and to tread our owne wills vnder foote , and to desire that Gods wil may be preferred in all things . 1. Ioh. 2. 5. There are many houses among vs , where the cards and tables are walking , but the Bible is seldome , or neuer seene . And this argues the want of loue . III. The loue of them that loue God and Christ. The loue of our neighbour , is to loue him simply , in , and for the Lord , and for no other by-respect . The signe of this loue is , to loue not in word , but indeede . And this is to loue indeede , to shew loue , and to do good ( when we are wronged and abused ) to them that wrong vs , and abuse vs. Ioy ] Ioy is twofold ; ioy of glorie after this life , and the ioy of grace in this life : and it stands in three things . The first is , to reioyce in the true acknowledgement of God , that he is our god , and reconciled to vs in Christ. The second is , to reioyce in the worke of our regeneration . The third is , to reioyce in the hope of eternall glorie . This ioy of grace hath a double fruit . First , it moderates all our sorrows , and makes vs reioyce in the middest of our afflictions . 1. Thess. 5. 16. Secondly , it causeth men to reioyce at the good of their neighbours . Rom. 12. 15. And this ioy is here meant specially . For ioy is here opposed to enuie , and emulations . This fruit shewes , that we are most of vs bad trees . For the ioyes of the world be for the most part in iniquitie , and in the workes of the flesh . And it is our common sinne not to reioice , but to pine away with griefe , as Cain did , when we see Gods blessing vpon our brother . Peace ] It is a care and desire to maintaine concord , as much as may be , if it lie in vs. Rom. 12. 18. It is an excellent vertue . For the kingddome of God stands partly in peace . Rom. 14. 17. For the maintenance of peace , obserue two rules . I. Neither take offence , nor giue offence . Abraham chose rather to lose his right , then to offend Lot. Gen. 13. and so did Christ. Matth. 17. 27. II. Seeke to edifie one another , either doe good , or take good . Rom. 14. 19. Long-suffering ] is to moderate our anger , and desire of reuenge when many and great wrongs are done to vs. It is an excellent fruit , but it takes very hardly in these parts . For our manner is , a word and a blow : a word and a stabb : a word and a writte . Set and sow this plant in the forrowes of your hearts , & that the weede of reuenge ouergrow it not , vse these remedies . I. Gods commandement forbids rash anger , Iam. 1. 19. for it is a degree of murder . II. The example of God , who is slow to anger : and of Christ , who is meeke and lowly , Math. 11. III. All wrongs done to vs by men , come by Gods prouidence , to which we are to subiect our selues . IV. The goodnesse of God , who forgiues more to vs , then we can forgiue . V. There is danger of Gods anger . For vnlesse we forgiue , we are not forgiuen . And we craue forgiuenesse , as we forgiue . VI. It is the dutie of loue to suffer and beare , 1. Cor. 13. VII . It is a point of iniustice , to reuenge our selues , for then we take to our selues the honour of God ; and against all equitie , we are both the parties , and iudge , and witnesse , and all . VIII . We are often ignorant of the mindes of men , in their actions , and of the true circumstances thereof : and so may easily be deceiued . Obiect . I. Anger is a sudden affection : therefore it cannot be ruled . Ans. Meanes are to be vsed before hand , when we are quiet : then shall we better restraine it . Obiect . II. It is hard for flesh and blood to doe this . Ans. We are more then flesh and blood . For we haue the spirit of God , els we are but hypocrites . Gentlenesse ] Gentlenesse is to giue good speech , and to shew good countenances , euen to them that wrong vs , and abuse vs , without any minde , or desire to reuenge , Rom. 12. 14. Eph. 4. 32. The curtesie of the world , in the cappe and the knee , and all the complements of humanitie , is commonly seuered from good affection : and it is often the maske of enmitie : and therefore it is but a worke of the flesh . Right curtesie is with an honest heart , to blesse when we are wronged . Goodnesse ] It is a vertue , whereby we communicate to others , the good things that are in vs , for their good and benefit . It is prescribed by Paul in other tearmes , when he saith , Communicating to the necessities of the Saints , Rom. 12. 13. Question I. What are we to communicate ? Answ. The gifts of our minde , our temporall goods , yea our liues too , if neede be , 1. Ioh. 3. 16. Question II. Why are we so to doe ? Answ. We are members all of one bodie ; and we are members one of another , Eph. 4. 25. And it is Gods pleasure , that men shall be instruments of good mutually one to another . Goodnesse , respects either the bodie , or the minde . Goodnesse concerning the bodie , hath many actions : as to feed the hungrie , to giue drinke to the thirstie , to harbour the harbourlesse , to cloath the naked to visit the sicke , and them that are in prison , Math. 25. 35 , 36. to burie the dead , 2. Sam. 2. 5. Lastly , to lend freely and liberally , to such as be decaied and impouerished . Deut. 15. 7. Goodnesse concerning the soule , is to indeauour , partly by counsell , & partly by example , to gaine the soule of our neighbour to God : and it stands in foure actions : to admonish the vn●uly , to comfort the distressed , to beare with them that are weake , and to be patient towards all , 1. Thess. 5. 14. Goodnes is hard to be found in these daies among men : The common practise is according to the common prouerb , Euery man for himselfe , and God for vs all . The studie of men is , howe to gather goods , honours , riches , for themselues , and for their children : and the common good is not aimed at . Good orders hardly take place , as namely , the order for the poore ; and the reason is , the want of goodnesse in vs. If any professe any shew of goodnesse more then the rest , they are sure to be despised and reproched at euery hand : and this shews that there is little goodnesse among men . Faith ] First , we are here to vnderstand faith towards God , which is to beleeue the remission of our sinnes , and our reconciliation with God in Christ. This faith is common to all among vs : yet is it but a false , dead , & ceremoniall faith , in many men . Reason . I Faith comes by the hearing of the word of God preached , Rom. 10. 14. but this faith in many is conceiued without preaching : for they say , they beleeue their saluation by Christ , and withall they liue in the perpetuall neglect or contempt of the publike Ministerie . II. True faith is ioyned alwaies with the exercises of invocation , and repentance : yet in many among vs , this faith is without any conuersion or change of heart and life : and therefore it is but a dead faith . III. True faith is mixed with contrarie vnbeleefe , so as they that beleeue , feele in themselues a want of faith , and much vnbeleefe . But there are many among vs that say , they perfectly beleeue , and that they neuer so much as doubted in all their liues . Now such a faith , is a vaine perswasion . IV. Many that boast of their faith in Christ , want faith in the prouidence of God , touching food and raiment . And that is manifest , because they vse any vnlawfull meanes to helpe themselues : now if their faith faile them in a smaller point , it cannot be sound in the greatest of all . Secondly , by faith is meant faith towards men , & that stands in two things . One is , to speake the trueth from the heart : the other is , to be faithfull and iust in the keeping of our honest promise , and word . This faith is a rare vertue in these daies . For the common fashion of them that liue by bargaining , is , to vse glosing , facing , soothing , lying , dissembling , and all manner of shifts . And with many it is a confessed principle , that there is no liuing in the world , vnlesse we lie and dissemble . They that deale with chapmen shall heardly know what is trueth , they haue so many wordes and so many shifts . In this respect , Christians come short of the Turkes , who are said to be equall , open , and plaine dealing mē , without fraud , or deceipt . Our care therfore must be to cherrish , & maintain amōg vs , the vertue of faith and truth . Reasons , I. Gods commandement , Put away lying , and let euery man speake the truth to his neighbour . Eph. 4 15. II. By truth we are like to God , whose waies are all truth : who hates a lying tongue . Prou. 6. 17. whose spirit is the spirit of trueth . III. Lyars beare the image of the deuill . He is the father of lies . Ioh. 8. 44. so oft then as thou liest , thou makest thy tongue the instrument of the deuill . IV. Eternall punishment in the lake that burnes with fire and brimstone , Reu. 22. 15. Here marke , that liars are entertained at the same table with murderers and theeues : and the liar neuer goes vnpunished . Prou. 19. 5. V. To speake the trueth from the heart , is a marke of Gods child , Psal. 15. 2. And he whose faith failes towards men , shall much more faile towards God. Meekenes ] The same in effect with long suffering . The difference is , that meekenes is more generall , and long-suffering is , the highest degree of meekenesse . Temperance ] It is the moderation of lust and appetite , in the vse of the gifts and creatures of God. For the better practising of this vertue , remember these foure rules . I. We must vse moderation in meats & drinks . This moderatiō is to eat and drinke with perpetuall abstinence . And abstinence is to take lesse , then that which nature desires , and not more . And that measure of meate and drinke , which serues to refresh nature , and to make vs fitte for the seruice of God and man , is allowed vs of God , and no more . II. We must vse moderation in our apparell . And that is , to apparell ourselues according to our sexe , according to the receiued fashion of our countrie , according to our place , and degree , and according to our abilitie . Here the common fault in to be out of all order : for none almost know any measure . Euery meane person now adaies , will be a gentleman , or gentlewoman . III. We must vse moderation , in getting of goods : and that is , to rest content , if we haue food and raiment , for our selues , & them that belong vnto vs. 1. Tim. 6 8. Here is our stint ; we may not desire to be rich . v. 9. The king himselfe must not multiply his gold , and siluer , Deut. 17. 17. and yet hath he more neede of gold and siluer , then any priuate man. IV. There must be a moderation in the spending of our goods : contrarie to the fashion of many that spend their substance in ●●●sting , and company , and keepe their wiues and children bare at home . Against such there is no law ] Here Paul sets downe the benefit that comes by the former vertues . The words carrie this sense : Against such vertues , and against persons indued with such vertues , there is no law . And that for two causes . One , there is no law to condemne such . Secondly , there is no lawe to compell them to obey : because they freely obey God , as if there were no law . Marke then the condition of spirituall men . They are a voluntarie & free people , seruing God freely , without constraint . So as if Christ would not giue vnto them life euerlasting , yet would they loue him , and desire the aduancement of his kingdome . On the contrarie , if there were no hell , and God would not punish adulterie , drunkennes , blasphemie , &c. with eternall death , yet would a Christian man abstaine from these things : because he knowes that they displease Christ , and he is gouerned with another spirit , to which they are contrarie . Also these words are a reason of v. 16. There is no law against them that doe these things : therefore walke in the spirit . 24 For they that are Christs , haue crucified the flesh , with the affections , and lusts . The scope . In these words , Paul prooues that which he said immediatly before , namely , that there is no law against spirituall men . And of this he giues a double reason . One is , spirituall men are Christs : therefore there is no law against them . The second is this : that is crucified in spirituall men , which the law condemneth , namely , the flesh , with the affections and lusts : therefore there is no law to condemne the spirituall man. In the words , I consider three points . The first is , What is a Christian ? Ans. A Christian is one that is Christs , ( saith Paul. ) And he is Christs fiue waies . I. by the right of creation . And so are all men . II. by right of redemption . 1. Cor. 6. 19. III. by the free gift and donation of God the father . Ioh. 17. 11. this donation is begunne in the eternall Election of God , and it is accomplished in our effectuall vocation . IV. by propagation . For all true beleeuers spring out of the blood of Christ : and are of his bone , and of his flesh , as Eue was of the bone and flesh of Adam . V. by our donation in baptisme , in which we consecrate our selues to God and to Christ. The vse . This must teach vs to resigne our selues to Christ , and to suffer him to raigne in our hearts : and to take the yoke of the Gospel vpon vs. But alas , it is farre otherwise with many of vs. For some liue in the transgression of the very law of nature , so farre are they from obseruing the Gospel . Others thinke it sufficient to follow the teaching of nature . If they worship God in some generall manner , if they liue peaceably , and hurt no man , and meane well ( as they say ) then all is well : and the doing of further duties , is reputed curious precisenes . And such persons vsually reduce religion to the practise of nature . They will be saued by faith : but their faith is nothing els but fidelitie . They say they worship God , but this worship is nothing els , but their good meaning , and their good dealing . These men are content that Christ shall be theirs : but they will not be Christs , and suffer him to haue a Lordship ouer them . II. If thou be Christs , then commend thy soule , and life , and all that thou hast , into the hands of Christ. This was the practise of Dauid , Psal. 22. of Christ vpon the crosse : of Paul , 2. Tim. 1. 12. And this practise is the onely way to obtaine safetie and protection . For Christ no doubt will keepe his owne . III. Comfort . If thou be Christs , he will care for thee , and nothing shall be wanting vnto thee that is for thy good . Ioh. 17. 24. Rom. 8. 33. Therefore remember this lesson , Neuer grieue ouermuch , neuer care ouermuch , neuer reioyce ouermuch in the things of this world . If thou werest at thine own disposing and finding , it were somewhat : but there is one that cares for thee , namely Christ. The second point to be considered , is , what is the flesh ? Ans. It is the corruption of the whole nature of man. For the right conceiuing of this , we must make a distinction of three things , Mans nature , the faculties of nature , and the corruption of both , which corruption hath two parts : the losse of the image of God , and a pronnes to all wickednes . Moreouer , this distinction must be without separation of nature from faculties ; or of corruption from either : so as we may say truly , that the nature , and the powers of the soule of man , are corrupted . In the flesh are two things . Affections , and Lusts. By affections , vnderstand inordinate affections , which shew themselues and beare sway in carnall men , as anger in Cain , loue of pleasures more then of God , in the men of the last times . 2. Tim. 3. 3. immoderate sorrow in Ahab , when he could not obtaine Naboths vineyard . 1. King. 21. 4. Lusts are inordinate and infatiable desires after the things of this world , as riches , honours , pleasures , &c. of this sort are couetousnes , gluttonie , pride , the lust of the flesh , &c. The vse . By this we see what a Carnall man is , namely , one that is carried away with some inordinate affection , or some inordinate lust . Herod did many good things at the aduise and motion of Iohn Baptist , whome he reuerenced : yet was he a carnall man. For he was possessed with an inordinate loue of his brothers wife . Iudas a disciple of Christ , yet a carnall man : because he was carried away with the inordinate lust of couetousnes . The third point , is touching the office of a Christian man. And that is , to crucifie the flesh , with the affections , and lusts . For the better conceiuing of this , Crucifying must be distinguished . It is either the action of Christ , or our action . Crucifying , which is the action of Christ , is threefold . The first is , vpon the crosse , where Christ stood in our roome , and bare the burden of our sinnes , and made an Expiation of them . In this respect we are said to be crucified with him . Gal. 2. 19. The second is , in vs , when Christ conuaies the vertue of his death into the hearts of them that are ioyned to him , for the causing and effecting of the death of sinne . The third is , in baptisme whereby Christ seales the two former to them that beleeue . Rom. 6. 6. The crucifying , which is our action , is nothing els but the Imitation of Christ crucified , on this manner . He was first attached : so must we bring our selues into the presence of God. He was arraigned : so must we set our selues at the barre of Gods iudgement . He was accused : so must we indite and accuse our selues of our owne sinnes , at the barre of Gods iudgement . He was condemned : and so must we iudge our selues , that we be not iudged of the Lord. After iudgement , we must proceede to execution of the flesh : and that is to vse meanes to crucifie it : and they are three . The first is , by faith to applie to our selues Christ crucified : and that is to beleeue not onely that Christ was crucified for vs , but that we also were crucified with him . Where this faith is , sinne shall no more haue domion . The second is , to beate downe the flesh by the sword of the spirit : and that is done , by a serious application of the commandements , and the threatnings of God , to our seuerall affections and lusts . The third is , to flie the occasions of euery sinne , and to cut off the first beginnings of euill . The vse . This doctrine serues to condemne the drowsie Protestants of our time , who professe Christ without making any change in life , and conuersation . For they are Saints in the Church , but in their common dealings they are as worldlings . II. Secondly , they are here reprooued , that haue many good gifts of God in them , and yet neuer proceede to a thorow reformation . For they vse to cherish in themselues naughtie affections , and damnable lusts . There is some one sweete sinne or other , that they cannot abide to crucifie . III. They also are to be blamed , that cannot abide to heare their owne particular sinnes , to be noted , and reprooued . They are vncrucified and vnmortified persons . And the word of God is the sword of the spirit that serues to kill and destroy the flesh . IV. In afflictions be content , and quiet . For we ought to crucifie the affections , and lusts of our flesh : and because we faile in this dutie , therefore God himselfe takes the worke in hand : and he will crucifie our corruption by his chastisements . Further , of this dutie of crucifying the flesh , there are three points to be considered . I. The time when this action must beginne ; namely , in our baptisme , or first conuersion . Therefore Paul saith , they that are Christs , haue crucified , &c. II. What must be crucified ? Ans. The whole flesh , with euery inordinate affection and lust . This makes against them that flie and detest some fewe sinnes , and runne headlong into others . III. What is crucifying ? Ans. In it are two things , the restraint of the exercise of sinne , ( which is in part in ciuill men , ) and the killing of Originall corruption , in all the parts and branches thereof . And that is done , when we doe not onely mourne for our corruptions , but also hate and detest them in our selues . 25. If we liue in the Spirit , let vs also walke in the Spirit . In these words is cōtained , the last reason of the rule of good life before mentioned , in the 16. verse . For the vnderstanding whereof , two things are to be considered , what it is to liue in the Spirit ? and what to walke in the Spirit ? Touching the first . Life is twofold : created , or vncreated . Vncreated life , is the life of God. Created is that which pertaineth to the creature . And this is either naturall , or spirituall . Naturall life , is led by naturall causes and meanes , as by meate , drinke , cloathing , breathing , & such like . Spirituall life , is by , and from the Spirit . Of this there be two degrees . The first is , when the Spirit of God takes vp his habitation in man , and withall gouerneth all the powers of his soule , by putting into the minde , a new light of knowledge , into the will and affections , newe motions , and inclinations , whereby they are made conformable to the will of God. The second degree of spirituall life is , when the spirit dwelleth in man , and gouerneth the powers of the soule , and further doth sustaine the bodie , immediately without naturall means . 1. Cor. 15. 44. It riseth againe a spirituall bodie , that is , a body liuing in the second degree of spirituall life , not beeing sustained by meanes , but immediately by the eternall sustentation of the spirit . The first of these degrees is in this life , the second after this life , in , and after the last iudgement , when body and soule shall be reunited . And of the former , this place is to be vnderstood . To walke in the Spirit , is , first , to sauour the things of the Spirit , Rom. 8. 5. 7. And that is , to minde , wish , like , desire , and affect them ; or , in a word , to subiect a mans selfe to the law of God , in all the powers and faculties of the soule . For the things reuealed in the Lawe , are the things of the spirit , which spirit must at no hand be seuered from the word . Secondly , to walke in the path way of righteousnesse , without offence either of God or man , Psal. 143. 10. Thirdly , to walke not stragglingly , but orderly by rule , by line , and by measure . For so much the word [ walke ] importeth , in the originall ; as if Paul should haue said , Let vs , ( whilest we liue in this world ) not onely indeauour to doe some one , or some fewe good actions , but in the course of our liues and callings , order our selues according to the rule and line of the word of God. The vse . This text in the first place , cuts off the shiftes and excuses of sundrie persons in these daies , who professe themselues to be the children of God , and yet for their liues , are much to be blamed , because they lead them not according to the Spirit , but according to the flesh . And these persons , whatsoeuer they say , doe indeed and in truth , deceiue themselues , and are quite destitute of Gods Spirit . For if they liued in the Spirit , they would also walke in the Spirit ; It is not an idle spirit in any , but it will shew and manifest it selfe , in a holy and orderly conuersation . You will say ; If such persons haue not the Spirit of god , what other Spirit haue they ? Ans. If there life be naught , they haue an vncleane . Spirit dwelling in them : and the god of this world hath blinded their eies , and makes them that they cannot see the right way wherein they should walke , 1. Cor. 4. 4. Againe , we learne from hence , a true and a pregnant signe , whereby to discerne , whether any man hath in his heart the spirit of God or no ? The life of a man will discouer and proclaime to all the world , before God , men , and angels , what himselfe is . If a man in the course of his life and calling be godly and vertuous , leading his life according to the will & word of God , in an honest and carefull indeauour , though he faile in some particulars : what euer the world thinkes of him , he is the man that is indued with the Spirit of God. Lastly , this teacheth , what is the office of all Christian people , namely , to walke in the Spirit , that is , to frame and order the whole course and tenour of their liues , according to the line & square of Gods word and Spirit . A motiue to which dutie may be that fearefull threat pronounced vpon those , that turne aside , and walke in their owne crooked waies . Psal. 125. 5. 26. Let vs not be desirous of vaine-glorie , prouoking one another , enuying one another . The scope . From this 26. verse , to the 11. verse of the chapter following . S. Paul handles the second Rule , which he had propounded in the 13. verse of this chapter : By loue serue one another . In the handling whereof , he first laboureth to take away the impediments of Loue : and then he sets downe the māner , how the rule is to be obserued . This 26. verse is a rule , the ende whereof , is to remooue the impediments of loue . In this verse foure points are especially to be considered . First , what the desire of vaine-glorie is ? Answ. It is a branch of pride , which makes men to referre all they haue , or can doe , to their owne priuate glorie , and aduancement . For better vnderstanding whereof , consider a little the excuses that men haue , for the defence , or excuse of this sinne . I. Excuse . Vaine-glorie in effect is no more , but the seeking of mens approbation , which may lawfully be done . Answ. To seeke the approbatiō of men , is no fault , so that it be sought in a good manner . The right manner of seeking the praise of men , is this A man must in this life passe through three iudgements ; the iudgement of God , of his owne conscience , and of his neighbour : and the order of going through them , is , in the first place , he must seeke for the iudgement and approbation of God : in the next , his owne : and in the last , his neighbours . Nowe the vaine-glorious man takes another course , first and principally ayming at the glorie and good liking of man , hauing small or no regard of the two other . II. Excuse . There is a good boasting , which Dauid vsed , and that we may lawfully vse . Psal. 7. 8. Ans. Boasting is either lawfull , or vnlawfull . Lawfull boasting is in the Lord , when , beeing vrged and compelled , we confesse the good things that are in vs , to Gods glorie . Of this read at large , 2. Cor. 11. Vnlawfull is , when men ascribe the gifts that they haue of God , vnto themselues : or hauing gifts , do arrogate more vnto themselues , then indeed they haue : or in a word , doe so esteeme of their gifts , as if they had not receiued them from God. And this is a damnable boasting . III. Excuse . Gods blessings we may seeke for : and what are glorie and honour , but the blessings and gifts of God ? Ans. There are two degrees of honour . The first is , the honour that euery man hath in his place and calling . For euery calling ordained by God , hath a glory annexed vnto it : which beeing the gift of God , it may be both sought for , and enioyed . The other degree , is that which is aboue a mans place and calling , and that ought not to be sought for . Euery person must content himselfe with the honour which is sorted vnto his calling . Neuerthelesse , if God giue greater honour , he may accept it , but where God giues it not , there it must not be desired . It remaineth therefore , that vaine-glorie is a branch of pride , wherein men principally referre all there studies , counsels , indeauours , and gifts , to the honouring and aduancing of themselues . The next point to be considered is , why he admonisheth the Galatians of vaine-glorie ? Answ. The Galatians were men of vnderstanding and knowledge , and were adorned with many excellent gifts . Now , they that haue receiued good gifts of god , many times are most vaine-glorious , 2. Cor. 12. 7. Math. 6. 5. And whereas all other vices feed vpon that which is euill , this vice of vaine-glorie , feeds vpon good things . For a man sometimes will be proud , euen because he is not proud . A third point to be considered , is , where vaine-glorie is to be found ? Ans. It is no rare matter , for it is a common vice , and spreads it selfe farre and wide . Some there are , which neuer lift vp heart nor hand unto God at home , and yet the same persons in the publike assemblies , wil make as though they praied with great deuotion . And what is the reason hereof but this , that they are carried with a spirit of pride and arrogancie , seeking the commendation of men that behold them , rather then to approoue their hearts and consciences vnto God. Of another sort are those , that haue beene old and ancient hearers of the word , who notwithstanding , doe little , or not at all profit , either in knowledge , or in good life : and the cause is not in the Gospel , or in the dispensers of it , but in themselues : because they receiue not the Gospel for it selfe , but for the praise and commēdation of men , and for the credit & account they are in , by reason of Christian profession . The last thing , is the remedie of pride and vaine-glorie ; which is the rather to be thought vpon , because it is a great impediment of Christian loue . This remedie consists partly in meditation , and partly in practise . Remedies in meditation , are these . 1. God resisteth all proud persons , and giues grace to the humble . 1. Pet. 5. 5. the reason is , because the vain-glorious man , seeking himselfe and not god , robbes God of his honour . Thus the proud Pharisie exalting himselfe aboue the poore Publican , went away lesse iustified , that is , not approoued of God , as the Publican was . 2. It is the worke of the deuill , to puffe vp the mind with selfe-liking , and conceit , that thereby he may worke mans perdition . Gen. 3. 5. But God worketh contrarily : for he therefore abaseth men , that he might in his good time , the more exalt them . 3. There is no religion in that heart , that is wholly bent to seeke the praise of men . Ioh. 5. 44. And the man that desires to be talked of , and admired by others , doeth thereby in effect giue notice vnto all the world , that his heart is not sound in the sight of God. Remedies consisting in practise , are : first , an indeauour to acknowledge the great Maiestie of God , and withall our own basenesse , and vilenesse before him . 2. We ought to ascribe all good things we haue , or can doe , to God alone , and nothing to our selues . For in all that befall vs , God is the principall agent , our selues are but tooles and instruments in his hand ; by right therefore the commendation belonges vnto him , and not to vs. 3. In all actions and duties of religion , first we must indeauour to approue our selues to God , and the next place is to be giuen to man , not contrariwise . 4. when we are reviled we must rest content ; whē we are praised to our faces or otherwise we must take heed . For then Satan standes at our right hand to puffe vs vp , and consequently to ouerthrowe vs. It is a a true saying , that Temptations on the right hand are far more dangerous , then those on the left . In the fift place , Pauls reason to disswarde from this sinne , is taken from two euill fruits of it , Contention , and Enuie , prouoking one another , envying one another . Men that are ambitious , if they be crossed in their courses , grow contentious , if they prosper in the world , then are they enuyed by others . Read for this purpose the historie of Samuel and Saul , 1. Sam. 15. Seeing then vaine-glorie hath so badde fruites issuing from it , it must teach vs to abhorre and detest it with all our hearts , and on the contrarie to seeke by all meanes possible to preserue and maintaine loue in the whole course of our liues . FINIS . THE SVPPLEMENT OR CONTINVATION OF the Commentarie vpon the sixt Chapter . ALMA MATER CANTA BRIGIA HINC LVCEM ET POCVLA SACRA Printed by IOHN LEGAT , Printer to the Vniuersitie of CAMBRIDGE . 1604. TO THE RIGHT WORshipfull Sir BASSINGBVRNE GAVDY , Knight . RIght Worsh. hauing beene licensed some yeare agoe ( according to the auncient laudable custome of the Uniuersitie ) to interpret S. Pauls Epistles : and then earnestly intreated by M. Perkins his Executor , and others his friends , ( which had some interest in me ) to supplie that which was defectiue in his Commentarie vpon the Galatians : ouercome at the last by their importunitie , I vndertooke the busines , making triall of my simple facultie in this short Chapter , which I haue here according to my poore talent , finished : Yet not daring to publish it to the view of the world , without pr●mising somewhat in way of excuse for my boldnes . For if Hirtius or ( as others thinke ) Oppius , beeing importuned by his friend to continue the Commentaries which Caesar left vnfinished , durst not presume to make a Supplie , without making first an Apologie for himselfe , for attempting to take in hand so great a taske , seeming therein to compare with him who was incomparable : Iust cause haue I to excuse my selfe for this my bold attempt , in vndertaking to equall him who in the iudgement of all ( saue such , as esteeme of Writers by tale and not by touch ) is so substantiall , concise , exact , methodicall , that ( as it is said of Caesar ) he hath discouraged wise men from writing . But seeing J doe not in the vaine confidence of mine owne sufficiency , or exactnes of the worke , proclaime a chalenge to all mens censures : nor yet take vpon me ( as some haue don in other writers ) so to carry the Author along that the Reader shall not perceiue but that he is still reading him , nor know where he endeth , or where I beginne ( for that beeing impossible to attaine , were follie to attempt : ) but oenly to finish that which otherwise should haue bin imperfect , to satisfie the request of my friēds , & to helpe forward the Lords building , though not as a master builder with hewen stones , or polished Saphirs : yet as a seruer and vnderlabourer as it were with a handfull of rubbish . I hope I shall obtaine ( at least ) this fauourable construction , to be thought as farre from vanitie herein , as my conscience doth witnesse with me I did it in simplicitie , and without affectation of singularitie . And if it were no presumption in Gillebertus to finish Bernards Sermons vpon the Canticles , nor in Clichtoveus to supplie foure bookes which were wanting in Cyrils Commentaries vpon Iohn , nor in Wolfius , Reuterus , and other moderne writers , to continue the Commentaries of Martyr , Zanchius , &c. but rather workes worthie great commendation , and deseruing well of the Church of God : I trust it wiil not be imputed to me as a vice , which in others is accounted as a vertue . Further , if I shall seeme to any with the vnskilfull limmer to haue ioyned humano capiti , cervicem equinā , in that I exceede as much the other part in prolixitie , as ! come short of it in dexteritie , I hope I shall the more easily obtaine pardon , considering it was my first draught , not hauing taken pensill in hand before : and seeing the worke which I was to finish was caput Veneris , the faire face of Uen●●s , I chose rather ( because I could not hit of the iust proportion which J aimed at ) to exceede measure a little , then to be defectiue : thinking thereby to sute them the better , seeing beautie or fairenes ( to speake more properly ) consists only in greatnes , as the Philosopher saith . And some perhaps may think that it falleth out well , in that I haue giuen it more bodie , because it had lesse spirit . But what others thinke or say ( for as in other things , so in this , lookers on will haue their words ) it skilleth not , so I may haue the approbation of the godly and well affected Reader : especially your Worshipfull ●●tronage , to whome I humbly commend it , as the first fruits of my labours , a simple floure growing in a schollars garden : desiring it may be suffered to grow either in the shadow or sunneshine of your protection , that so of the godly it may be better accepted , and of the caterpiller the lesse touched : ( those I meane which will correct the Uerbe before they vnderstand the Nowne , condemning that which they ought rather to commend , at least which they cannot amend . ) Uouchsafe therefore Right Worsh. to receiue this poore present , as a pledge of my vnfained loue , and humble dutie : and a testimonie of my thankefulnes to God for his manifold graces of prudence , iustice , sobrietie , meekenes , humilitie , liberalitie , bestowed vpon you , especially your loue of his truth , and continuall meditation in his word : which was the thing that mooued me , ( all by-respects s●t aside ) to offer this Commentarie to your view , and to haue it graced with your countenance : that by this meanes I might the more stirre vp and kindle ( if it were possible ) your loue and liking of the word , by adding fewel to the fire , and oyle to the flame . It is recorded of Theodosius the second , that he writ the New Testament ouer with his owne hand : and of Alphonsus King of Spayne and Naples , that he read the Bible 14 times ouer with the ordinarie Glosse , ( the best helpe he had in those daies . ) And J doubt not but that you will peruse this exposition at your leisure , and still continue to reade the holy Scripture as hetherto you haue done , and so be answerable to that which is voiced of you , and to that extraordinarie commendation which your faithfull Pastour hath often giuen of your diligence and dexteritie in that behalfe . Now let me adde this one thing , that though there be not the like efficacie in a dead letter , that is in a liuely voice , yet the bare reading of the Scripture is of great and singular vse , which may appeare by this , that it is so often commanded by pre●●pt , & so highly commended by the practise of the Saints ; and so straightly forbidden , as by cruel Antiochus , so by the Romane Antichrist : neither dare I denie but that God hath and doth vse it , not onely as a meanes of edification , but also of working the conuersion of many of his seruants , as Augustine confesseth of himselfe , that he was conuerted by reading , that place in Paul Rom. 13. 14. conuerted ( I say ) not as a heretike onely which is reclaimed from his erronious opinions , but as a lost sheepe which is reduced and brought home from the errour of , his way . Notwithstanding , in reading the Scripture to goe alone is not so safe : a guide therefore is necessarie ( as the Eunuch confesseth ) which may be as the Mercurialis statua , to point a man to the right way . And this guide is either the outward , or the inward guide : the outward guide ( I speake of reading onely ) is a Commentarie , especially such a one as a sanctified spirit hath much breathed vpon : seeing it is the best learning the Theorick of him which is skilfull in the Practicke . The inward guide , is the spirit of Reuelation , which dwelleth onely in a humble , docible , and obedient heart , which whosoeuer bringeth hath apromise that he shall know the truth , Ioh. 7. 17. and vnderstand the secrets of God , Psal. 25. 14. and without which the Scriptures are but as a Riddle or a clasped booke . For the full and perfect knowledge of the word consisteth ( as Epiphanius saith ) in vnderstanding , and feeling , that is , not in bare speculation onely swimming in the braine , but in a sensible sauing knowledge sinking into the affections of the heart : and by this latter the comfortable meaning of the Scripture is better vnderstood , then by all the speculations of the most curious Skep●●kes : as the sweetnes of honie is better knowne in a moment by him that tasteth it , then by those that spend many houres in the contemplation and discourse of it . But I forget my selfe very much in taking vpon me to read a lecture to such an exercised scholler in the booke of God. Therefore without further insinuation either for pardon for my boldnes , or acceptance of my paines , I commend you to God , and to the word of his grace , which is able to build you further , and giue you an inheritance among all them which are sanctified . From Emanuel Colledge . August . 13. 1604. A louer of your Worships vertues , in all dutie to command , RAFE CVDWORTH . CHAP. VI. 1 Brethren , if a man be fallen by occasion into any fault , ye which are spirituall , restore such a one with the spirit of meekenes , considering thy selfe , lest thou also be tempted . TH ' Apostle hauing finished the first part of the Instruction , touching the faith of the Galatians in the 12. v. of the 5. Chap. in the 13. verse he comes to the second part , touching Good life , which continues to the 11. verse of the 6. Chap. in which he first propounds the summe of his doctrine . v. 13. Secondly , he makes particular declaration therof . In the summe of his doctrine , first , he sets downe the ground of all good duties , which is , their calling to Christian libertie . Secondly , two rules of good life . The first , that we must not vse our libertie as an occasion to the flesh ; which is illustrated and handled in particular , from the 16. verse to the 26. The second , that we must serue one another in loue , which is amplified from the 26. to the 11. v. of this Chap. In handling whereof , he first remooues the impediments of loue , as vaine-glorie , enuie , &c. v. 26. Secondly , he prescribes the manner , how it is to be obserued , and practised , by sundrie speciall rules : the first whereof is contained in this 1. verse : where we may obserue these two generall points . First , the dutie prescribed . Secondly , the reasons to vrge the performance thereof . The dutie is , the restoring of our brethren : where we are to consider foure things . First , the dutie it selfe , restore . Secondly , the persons who are to be restored , they that are ouertaken by any offence . Thirdly , the persons that must restore , th●se that are spirituall . Fourthly , the manner how , in the spirit of meekenes . For the first , the dutie is set downe in the word restore , which in the Originall signifies , to set a ioynt , or bone , that is broken ; so as it may become as strong and sound , as euer it was : so the word is vsed , Matth. 21. 16. By this we learne sundrie things . First , that it is the nature of sinne , to set all things out of order . It was the sinne of Achan that troubled the Iewes . Ios. 7. 25. It was the sinne of Ahab that troubled Israel . 1. King. 18. 18. the sinne of false Apostles that troubled the Galatians . Gal. 5. 10. Nay , it driues men beside themselues , as appeares in the example of the prodigall sonne , who repenting of his sinne , is said to haue come to himselfe . Luk. 15. 17. Small sinnes are like to slippes and slidings , whereby men fall and hurt themselues , but great sinnes are like downefalls : for as they wound , lame , disioynt , or breake some member of the bodie ; so these doe wound and wast the conscience . Therefore as we are carefull for our bodies , to auoid downefalls ; so ought we to be as carefull , nay a thousand times more carefull for our soules , to take heede of the downefall of sinne , or falling away from grace . And as we shunne an yce or slipperie place , for reare of sliding and falling : so ought we to shunne the smallest sinnes , and the least occasions of sinne , for feare of making a breach in conscience . Secondly , I gather hence , that sinners are not to deferre their repentance : nor those that are to admonish , their reproofes : for sinning , is the breaking of a bone , or disioynting of a member : and reproofe , is the setting of it in order againe . Now the sooner a bone newely broken , or out of ioynt , is set , the sooner it is restored to his right frame , and cured : So , the sooner a man after his fall is admonished , the sooner and more easily shall he be able to recouer himselfe . Thirdly , this shewes , that it is a point of great skill , to bring a soule in order and frame againe . There is great dexteritie required in setting of a bone , and Chirurgians finde it a matter of great difficultie , to set a ioynt ; much more difficultie is there in the soule : and therefore as it is not for euery horsleach to meddle with setting of bones : no more is it for vnskilfull workmen to tēper with mens soules . This is one speciall reason why Paul saith , they that are spirituall ought to restore them that are fallen . Fourthly , hence we are taught , not to wōder , though sinners be so loath to be reprooued , and account it so painefull a thing to be restored , and thinke those offensiue vnto them , and skarse their friends , which labour to reclaime them : considering the same is to be seene in the bodie : for he that hath a bone broken , or out of ioynt , can hardly endure to haue it touched , or pointed at . Lastly , in that S. Paul commands those that are spirituall to restore them that are fallen , and prescribes not how often , but speakes indefinitely : we learne , that as often , as our brother falleth , we must restore him : for as we are not to forgiue our brother once or twise , or seauen times ( which Peter thought very much ) but euen seauentie times seauen times , that is , as often as he sinneth against vs. Matth. 18. so we may not restore our brother , twise , or thrise onely , but toties , quoties : as often as he shall sinne against vs. Matth. 18. If he sinne against thee , goe and tell him of his fault , &c. Therefore it were to be wished , that as men haue a care to restore their decaied limmes , so they would restore their brethren being fallen into any sinne , euen because they are fellow members of the same mysticall bodie . The second thing to be considered , is the person to be restored , and that is , euery one that is preuented and ouertaken , either by the sleight of Sathan , or allurement of the world , or suggestions of his owne flesh : ( so he sinne not against the holy Ghost , nor openly skorne religion , and discipline . ) as Peter who fell beeing ouertaken with ouermuch feare , and Dauid with ouermuch pleasure . Hence we see the subtiltie of Sathan , who is alwaies tripping at the heele , labouring to supplant vs ; as also the deceitfulnes of sinne , preuenting and ouertaking vs , before we be aware . We are therefore to be circumspect and carefull , lest we be supplanted . The Apostle admonisheth vs to take heede lest we be hardened through the deceitfulnes of sinne . Hebr. 3. 13. and , that we walke circumspectly , not as fooles , but as wise . Eph. 5. 15. that we walke with a right foole . Gal. 2. 14. and , make straight steppes vnto our feete , lest that which is halting be turned out of the way . Hebr. 12. 13. For as those that wrastle and t●e masteries , looke warily to themselues , lest they be supplanted by their aduersaries : so ought we much more , considering , we wrastle not against flesh and blood , but against principalities and powers . Eph. 6. 12. Againe , whereas it is said , if a man he ouertaken by any sinne , he teacheth , that no man is exempted from falling , or being ouertaken and supplanted by sinne : for he speakes indefinitely , if a man , as S. Iohn doth : if any man sinne , we haue an aduocate . 1. Ioh. 2. 1. This makes against the Catharists or Puritanes , who auouch , they neither haue sinne , nor can sinne : because they be trees of righteousnes ; and a good tree cannot bring forth euill fruit . Further , hence I gather , that pardon and restitution , is not to be denied to them that fall , after their conuersion , as though there were no place for repentance , or hope of saluation . For Paul would haue such to be restored , as are ouertaken by any sinne , except they be incorrigible , and incurable . Therefore the Nouatians doe erre , in teaching , that sinnes committed after a mans conuersion , are vnpardonable , cōsidering there is hope in store , for great and hainous sinners . For though a man in persecution denie Christ , and renounce his religion , yet he may be restored , and repent as Peter did . Luk. 22. 32. ( for that saying of Christ , Whosoeuer shall denie me before men , him will I denie before my father which is in heauen , Matth. 10. 33. is meant onely of a totall , and finall deniall . ) Though a man be a grieuous Idolater , a forcerer , and giuen to witchcraft , yet he may be restored and find mercie , as Manasses did . 2. Chron. 33. Though a man be defiled and polluted with sinnes against nature , yet he may be clensed and washed from them . Some among the Corinthians were fornicators , adulterers , wantons , buggerers ; but yet were washed , sanctified , iustified . 1. Cor. 6. 9. 11. It may be saide , that it is impossible , that they which once haue beene inlightned , and tasted of the heauenly gift , &c. if they fall away , should be renued againe by repentance . Heb. 6. 4 , 5 , 6. Ans. That text is to be vnderstood of a vniuersall , totall , and finall Apostasie . And that text , Hebr. 10. 26. If we sinne willingly , after that we haue receiued the knowledge of the truth , there remaineth no more sacrifice for sinne , is to be vnderstood , of a wilfull , and malitious renouncing of the knowne truth , as the circumstances of the place , and collation of it with others , doe manifestly euict . Againe , if all sinne committed voluntarily , and willingly , were simply inexpiable , euery mans case were damnable . And though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifie willingly , as Aristotle takes it , Eth. l. 3. c. 2. yet sometime it signifieth , spitefully , and malitiously , as it is vsed by the Seuentie , Exod. 21. 13 , 14. Obiect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or delicta , may be restored , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or peccata . Ans. They are vsed indifferently one for the other , as might be shewed , if it were needfull . But it is a confessed truth , auouched by Anselme , and others , vpon this text . Lastly , whereas the Apostle speaketh indefinitly ; if any man be nertaken , restore him . I gather , that the gifts and graces of God , bestowed vpon vs , ought to be vsed in restoring those that are fallen , without respect of persons : for herein spirituall men are debters , to the wise , and foolish , as the Apostle saith of himselfe , Rom. 1. 14. The third thing to be considered , is , the persons that are to restore their brethren , laid downe in these words , yee that are spirituall . Spirituall men are opposed to carnall , as 1. Cor. 3. 1. I could not speake vnto you brethren , as vnto spirituall men , but as vnto carnall : and to naturall men . 1. Cor. 2. 14 , 15. The naturall man perceiueth not the things of the spirit of God : but he that is spirituall discerneth all things . Now carnall and naturall men , are of two sorts : either they are such as are altogether fleshly , destitute of grace and godlines , beeing in their pure ( or rather corrupt ) naturalls , of whome S. Paul saith , They that are of the flesh , sauour the things of the flesh , Rom. 8. 5. and verse the 8. They that are in the flesh , cānot please God. Or such as are regenerate , yet are weak , as being but babes in Christ ; the flesh being far stronger in thē , then the spirit : such were most in the Church of Corinth : for Paul saith , he could not speake vnto them , as vnto spirituall men , but as vnto carnall . 1. Cor. 3. 1. for yet ye are carnall ; for when there is among you enuying , are ye not carnall ▪ vers . 4. So spirituall men , opposed to carnall , are of two sorts . First , those that haue receiued the spirit of regeneration , & doe begin to sauour the things of the spirit , Rom. 8. Secondly , those that haue receiued a greater portion of the spirit , and a greater measure of spirituall graces . of whome Paul speakes , 1. Cor. 14. 37. If any man thinke himselfe to be a prophet or spirituall — , Of the latter , the words are to be vnderstood : & by thē he meaneth those , whome he called perfect men , Philip. 3. 13. Ebr. 5. 4 Now spirituall men are more fit to restore those that are fallen , then any other . First , because they are lesse tainted with sinne , then others , and so may more freely reprooue . Secondly , because they haue more knowledge and loue , both knowing how to restore , and willing to doe it with greater compassion , and fellow feeling . He that must speak in season a word to the wearie , must haue a tongue of the learned , Isay , 50. 4. When Peter is conuerted , he must strengthen his brethren , Luk. 22. 32. Hence , it followes , the more excellent giftes any man hath receiued , the more he is bound to be seruiceable vnto others . For if spirituall men must restore them that are fallen , the more a man is indued with spirituall graces , the more he ought to restore . For the Apostle saith , As euery man hath receiued a gift , so let him minister it vnto others , 1. Pet. 4. 10. This duty was practised by our Sauiour Christ , Ioh. 13. 12. And it meetes with the sinne of many , who hauing receiued great gifts and graces of the spirit , are so farre from restoring those that sin against them , that they scorne and disdaine to speake vnto thē : for if they be at variance with any , the common saying is , I am as good a man as he , why should I goe to him ? let him come to me , &c. These men are farre vnlike Abraham , who though he exceeded Lot , as wel in outward gifts , as inward graces ; yet stood not vpon his priuiledge , but was the first man in making the league of vnitie , Gen. 13. 8. Further , in that spirituall men must restore their brethren , we learne that we haue not the gifts of God bestowed vpon vs , for our selues alone , but for the good of others : the possession of them belongs to vs , the vse of them to others . Lastly , in that spirituall men , especially the holy men of God , and ministers of his word , are the Lords surgeans , to bind vp the broken , and raise those that are fallen : as also his physitians ; to restore those that are in a spirituall consumptiō of grace : we ought to make great account of thē , & haue them in singular loue , for their worke sake , 1. Thes. 5. 19. For if we must honor the bodily Physitian ( as Syracides saith ) Eccles. 38. vers . 1. who cureth but the diseases of the bodie : how much more ought we to honour spirituall physitians , which cure the spirituall maladies of our soules ? The fourth and last point , is , the manner how we must restore , laid downe in these words , in the spirit of meekenesse . Meekenes is , the setling , or quieting of the minde , freeing it from perturbation , especially in repressing the reuengeful affection . A meeke and quiet spirit are ioyned together , 1. Pet. 3. 4. A notable example hereof we haue in Moses , who beeing prouoked , in stead of anger , shewed meekenes . It further makes a man to yeeld of his right , and not to prosecute the matter in rigour , and extremitie , and so it is opposed to seueritie , 1. Cor. 4. 21. Shall I come vnto you with arodde , or in loue , and the spirit of meekenesse ? Hence ariseth another propertie ; it bridleth the tongue , and the outward man , either by silence , as Christ being prouoked , wa● dumme , and opened not his mouth , Isay 53. 7. was silent , and answered not a word , Luk. 23. 9. or by a soft and gentle answer , which asswageth wrath , Pro. 15. 1. There is great reason why men should restore their brethren in all meekenesse : for without it there is nothing but swelling , and faction , but troubles , and tragedies . Againe , as meekenesse is necessarie for euery Christian , Coloss. 2. 12. Tit. 3. 2. so it is most necessarie for him that would fruitfully and effectually reprooue . Hence it is that the Apostle commands vs , to Instruct the● in meekenesse , that are contrarie minded , 2. Tim. 2. 25. Motiues to inforce this dutie are these . First , the exhortation and example of Christ , to be followers of him , 1. Cor. 11. 1. who was lowly and meeke , Math. 11. 29. for he wa● ledde as a sheepe to the slaughter , and like a lambe dumm● before his shearer ; so opened he not his mouth , Isa. 53. 7. When he was reuiled , reuiled not againe ; when he suffered , he threatned not , 1. Pet. 2. 23. as it may appeare by that meeke answer ; If I haue euill spoken , beare witnesse of the euill : but if I haue well spoken , why smitest thou me ? Ioh. 18. 23. Paul hath no stronger argument to exhort the Corinthians , then by the meekenesse , and gentlenesse of Christ. 2. Cor. 10. 1. Secondly , it is a vertue which God doth make great account of , 1. Pet. 3. 4. A ●eeke and quiet spirit , is before God , a thing much set by . Thirdly , God hath made excellent promises to them that are of a meeke and humble spirit , that he will guide them in iudgment , and teach them his waies , Psal. 25. 9. That they shall be hid in the day of the Lords wrath . Zeph. 2. 3. That they shall inherit the earth , Math. 5. 5. Fourthly , consider the comfortable effects , & the good that comes thereby . A soft , meeke , and milde answer , turneth away wrath , Prou. 15. 1. Meeke , and gentle behauiour , heapeth coles of fire vpon our enemies head , Rom. 12. 20. A soft to●g●e breaketh the bones , Prou. 25. 15. See the example of Gideon appeasing the Midianites , Iudg. 8. 1. &c. and Abigail pacifying Dauid , 1. Sam. 25. Fiftly , without meekenesse , we cannot sauingly heare the word , either read , or preached , Iam 1. 21. It is further said , we must restore in the spirit of meeknes . The word spirit is added , because it proceeds from the spirit of god , who is both the worker and continuer thereof : as on the contrarie , the spirit of iealousie , Numb . 5. 14. the spirit of errour , 1. Ioh. 4. 6. the spirit of vncleanesse , Zach. 13. 2. the spirit of giddines , Isa. 19. 14. the spirit of slumber , Isa. 29. 19. are so tearmed , because they proceede from a wicked spirit . So quicke motions , sudden perturbations , strong affections , proceeding either from the spirit of God , or of Sathā , are tearmed by the name of spirit . Hence we learne , that the holy Ghost is author not onely of meeknes , but of all sanctifying graces , and therefore is called the spirit of wisedome , and vnderstanding ; the spirit of counsell and strength ; the spirit of knowledge , and of the feare of the Lord , Isa. 11. 2. Secondly , this teacheth vs , that all true vertues are wrought onely by the operation of Gods spirit in vs : for though there be diuersities of gifts , yet it is the same spirit , 1. Cor. 12. 4. and therfore the vertues of the Heathen are but glittering sinnes . Thirdly , that when we see the gifts or graces of God in our selues or others , we returne all the praise and glory to God , from whome they proceede , ascribing nothing to our selues . Fourthly , this shewes , to whome we must haue recourse in our neede , namely , not to the virgin Marie , nor any Saint ( who stand in as great neede of the fauour of God , as our selues ) but to God alone , who is the fountaine of grace , Ierem. 2. 13. Lastly , in that the spirit is set before meekenesse , it shewes that the spirit of God is present with his graces , to inspire them , to cherish , and increase them . Therefore the commandement , Quench not the spirit , 1. Thess. 5. 19. is to be obeyed , if we will retaine the graces of God. Thus much of the dutie . The reasons vsed by the Apostle , to enforce this dutie follow , to be considered , & they are two . The first is implyed in the word Brethren ] which is of great force to perswade vs to vse moderation , lenitie , and gentlenesse . Abraham could vse no stronger argument to pacifie Lot , then this , Let there be no strife betweene thee and me , for we are brethrē , Gen. 13. 8. Moses vsed it as a motiue to accord two Ebrewes : Sirs , y● are brethren ; why doe you wrong one to another ? Act. 7. 26. For it is a shame that those whome nature hath so neerely conioyned , should be so farre disioyned in affection . But the reason beeing taken from spirituall brethren , such as are not onely brethren in the flesh , but also in the Lord , hauing the same God for their father , the same Church for their mother , Christ for their elder brother , beeing begotten by the same immortall seede , washed by the lauer of one newe birth , conglutinate by the sinewes of the same faith , nourished by the milke of the same word ; is so much the stronger , by how much grace is a strai●er bond , then nature : therefore Paul would haue vs restore one another in the spirit of meekenesse , because we are brethrē . Nay , persons excommunicate , are not to be accounted as enemies , but to be admonished as brethren , 2. Thess. 3. 15. The reason why men vse no more mildnesse in their reproofes , is , because they forget themselues to be brethren , or consider not that they haue to deale with their brethren : as Iosephs brethren , who considering him as an enemie , said one to another , Behold , this dreamer commeth , come therefore , let vs kill him , Gen. 37. v. 19 , 20. But when they consider him as their brother , they say . Come , and let vs sell him to the ●shmeelites , and let not our hands be vpon him , for he is our brother , and our flesh . v. 27. The second reason , is in these words , Considering thy selfe , lest thou also be tempted . And it is taken from the consideration of our owne estate , that we are subiect to fall into , and to fall in temptation , as well as others : and therefore we ought to deale with them in all meekenes , as we would be dealt withall in the like case . The words are laid downe by way of admonition or aduise , and they carrie a double sense : either thus , Considering thy selfe , that is , looking to thy selfe : lest thou also be tempted , that is , least thou offend , and sinne , in beeing too seuere a censurer of thy brother , in reproouing sinne with sinne . Or thus , Consider thy selfe , that is , thine owne frailtie , how thou maiest ea●ily be ouertaken with the same , the like , or a greater sinne , seeing thou maiest be taken in the deuils snare , and deceiued with his pleasant baites , as well as he was : therefore deale as mildely with him , as thou wouldest others should deale mercifully with thee . Here Paul forbiddeth vs not to consider the actions of our brethren , for we are to consider one another ; First , that we may auoid the contagion of euill example , Marke them diligently which cause diuision and offences , and auoid them , Rom. 16. 17. Secondly , that we may be able to reprooue and censure them . Consider the matter , consult , and giue sentence . Iudg. 19. 30. Thirdly , that we may follow their good example . Looke on thē , which walke so , as ye haue vs for example , Philip. 3. 17. Let vs consider one another , to prouoke vnto loue , and to good works Hebr. 10. 24. But he would haue vs , especially to consider ou● selues , that by the consideration of our owne weaknesse , we might learne more mildnes towards others in our reproofes : for seeing we stand in neede of mercie , we ought to deale mercifully : and seeing God forgiueth vs innumerable sinnes , we ought to forgiue seauen times , yea seauentie times seauen times : seeing he forgiueth vs tenne thousand talents , we ought to forgiue a hundreth pence . Matth. 18. 32 , 33. Obiect . The Pharisie considered himselfe , when as he said , Lord , I thanke thee , that I am not as other men , thus , and thus , or like this Publican . Luk. 18. 11. and yet he is reprooued by our Sauiour Christ. Ans. True it is : for he onely considered his owne supposed vertues , which he should not haue considered , but forgotten , though they had beene true vertues indeede , according to Christs precept , Mat. 6. 3. Let not thy left hand know what thy right hand doth : and Pauls practise , Phil. 3. 13. I forget that which is behinde . And neuer so much as lightly considered his owne sinnes , which Paul here would haue vs to consider , and therefore he is reprooued . Paul would haue vs consider our selues , because the serious consideration of our owne weaknes , will mooue vs to practise this dutie of meeknes : for as we helpe vp those that are fallen , releeue the distressed , pitie the afflicted , burie the dead , &c. because we consider our selues in them , that their case may be ours : So we ought to restore those that are fallen , in all meekenes ; because we may fail , and be ouertaken as well as they : the rather , because God himselfe in correcting and reproouing vs , doth descend to our weaknes , and considers that we are but flesh , and a wind that passeth , and commeth not againe . Psal. 78. 39. and Christ became like vnto vs in all things , and was tempted in like sort ( yet without sinne ) that he might be mercifull , and a faithfull high Priest , and might be touched with a sense of our infirmities . Heb. 2. 17 , 18. and 4. 15. Obiect . He therefore that knowes assuredly he cannot be ouercome by temptation , is not to reprooue in the spirit of meeknes . Ans. No man is sure , and therefore no man can be secure . Againe , though a man know he cannot totally nor finally fall away , yet seeing he doth finde by experience , that he cannot ouercome without much adoe , without much striuing and wrastling , nay oftentimes not without resisting vnto blood : he ought to vse more meekenes and mildnes , considering with what difficultie he ouercame : our Sauiour Christ learned by experience how hard a thing it was to ouercome temptations , that he might haue a fellow feeling of our infirmities . Therefore spirituall men must remember , that they were once carnall , euen babes in Christ : those that are strong , must consider that they were once weake : old men that are graue and staied , must call to mind that once they were in the heat of their youth , and what difficulties encountred them , and with what contention they passed the vanitie of that age : and so they shall the better reprooue others in the spirit of meeknes , if they looke themselues in the glasse of their example : this is Pauls reason , why we should shew all meekenes to all men , because we our selues were in times past , vnwise , disobedient , &c. Tit. 3. 2 , 3. Lastly , marke here how Paul changes the number : for hauing said , ye that are spirituall , restore &c. in the plurall number , here he saith , considering thy selfe , in the singular , and not your selues : lest thou also be tempted , and not you : which he doth not through rudenesse of speech , as some of the ancient Diuines haue thought : but with great iudgement he vseth a familiar Hebraisme , changing the number . First , to giue the greater force , and to set the sharper edge vpon his admonition . For that which is spoken to all , is spoken to none . Secondly , to shew how hard a thing it is for a man to consider himselfe . It is naturall for men to spie notes in other mens eyes , and not to perceiue beames in their owne . Matth. 7. 3. to looke outward at others , not inward at themselues . Like Plutarchs Lamiae , or fayries , which carried their eyes in their heads when they went abroad , but when they came home put them vp in a boxe . In doing good and beeing beneficiall , we must not so much consider our selues . Philip. 2. 4. but in iudging and reproouing , we ought to beginne with our selues . For the better vnderstanding of the doctrine of brotherly correction , and Christian reproofe , I will handle these foure questions : I. who are to be reprooued ? II. for what ? III. by whome ? IIII. in what manner ? I. Who are to be reprooued ? Ans. All that are brethren : for so our Sauiour Christ saith , If thy brother sinne against thee , reprooue him . Matth. 18. 16. And S. Paul saith , Brethren , if any man &c. The name Brethrē , is takē foure waies in Scripture , as Ierome hath well obserued against Helvidius . I. for those that are brethren by nature , as Iacob and Esau ; the twelue Patriarkes ; Andrew and Peter ; Iames and Iohn . II. for those that are of affinitie . Thus the kinsemen of Christ , are called his brethren : which the Helvidians not obseruing , thought they had beene his naturall brethren , by the virgin Marie : thus Abraham and Lot are called brethren , Gen. 13. v. 8 , 14. though Lot was but his brothers sonne . Gen. 14. 12. Thus Iacob the nephew of Laban , calleth himselfe his brother . Gen. 29. 12. and so Laban calleth him . v. 15. III. for men of the same countrey . Thus all the Iewes are called brethren one to another . Deut. 17. 15. From among thy brethrē shalt thou make a king ouer thee . and , Deut. 23. 19. Thou shalt not giue to vsurie to thy brother . and , Rom 9. 1. Paul saith , he could wish himselfe anathema , or accursed , for his brethren , that is , the Iewes . IIII. for those of the same religion . 1. Ioh. 3. 16. We must lay downe our liues for our brethren . Matth. 23. 8. One is your Doctor , to wit , Christ , and all ye are brothren . 1. Cor. 5. 11. If any that is called a brother be a fornicatour , with such a one eate not . To these we may adde a fifte acception : for all those that are confederate , or otherwise ioyned together , by the bond of nature , humanitie , societie , or friendship . Thus Ahab calleth Benhadad his brother , that is , his friend . 1. King. 20. 32 , 33. thus Simeon and Leui are called brethren in wickednes , that is , confederate in euill . Thus all men are called brethren one to another , by reason of the bond of nature , Gen. 9. 5. at the hand of a mans brother , will I require the life of man. In all countries those that associate themselues together in warre , after a speciall manner , are called sworne brethren . Now we must not restraine the word brethren , to those that are brethren by nature , or by affinitie , or by countrey : neither inlarge it to all those that are brethren by the bond of nature : but onely to those that are brethren in the fourth acception , that is to say , brethren in religion , or brethren in the Lord , ( though they be flase brethren ) if they be brethren at least in outward profession : for reproofe beeing a part of Ecclesiasticall Discipline , belongeth not to those that are out of the visible Church , as to Iewes , Turkes , Pagans ; because our Sauiour Christ saith , If he heare them not , tell the Church : and if he will not heare the Church , let him be vnto thee as a heathen man , and a Publican . Which cannot be vnderstood of him that is a heathen or Pagan alreadie . And Paul saith , 1. Cor. 5. 11. If any that is called a brother , that is , a Christian , be a fornicatour , &c. and then he addes in the next verse , what haue I doe , to iudge them that are without ? that is , such as are no members of the Church , to whom Ecclesiasticall Discipline reacheth not ; doe not ye iudge them that are within ? that is , such as are of the visible Church , such as doe subiect themselues to the censure , and discipline of the church . It belongs therefore to those that are of the Church , at least in shew ; but specially to those that are of the same particular Church , liuing vnder the same particular gouernment . Albeit the case may so fall out , that those of another Church , professing the same religion with vs , may be reprooued , and censured : yea one Church may admonish another ; for they beeing members one of another , are to procure the good one of another , as Paul teacheth by the similitude of the head and the members of the same bodie . 1. Cor. 12. Therefore all that are in the bosome of the Church , euen the mightie Princes and Potentates of the earth , are subiect to reproofe , if they doe offend : thus Nathan the Prophet , reprooued Dauid . 2. Sam. 12. and Azarias the Priest , rebuked Vzziah . 2. Chr. 26. 18. & Paul reprooued Peter to his face . Gal. 2. 11. Therefore those men , yea those Magistrates , or Monarchs , that cannot endure the least reproofe , and will not yeeld their necks to Christ his yoke , and their backs to therod of Ecclesiasticall censure , are greatly to be censured : for herein they contemne the ordinance of God. Let thē consider that they are not better then King Dauid , who hauing sinned , patiently indured reproofe by Nathan . Let thē remember how King Vzziah was stricken with leprosie for resisting god in the ministry . And here the popish sort come to be taxed , who exēpt their cleargie men ( as they call them ) frō all reproofs , & ecclesiasticall proceedings , in thrusting them into some one monasteryor other , lest their exemplarie punishment should be a blemish or disparagement , to their order and profession : whereas Paul would haue the ministers and Elders , yea all superiours , to be reprooued as well as others ; so it be done in order , & with due respect ( as after I will shewe ) . Thus Paul biddeth the Colossians , that they should say to Archippus , Take heed to thy ministerie , that thou hast receiued in the Lord , that thou fulfill it , Coloss . 4. 17. II. We are bound to reprooue all that are in the Church , to whome we owe dutie of loue : but we are to loue our superiours , as much , if not more then others : therfore we are bound to reprooue them as well as others . III. There is greater reason we should reprooue them then others , 1. Because they beeing in higher place , are in greater danger of falling then others , and therefore haue more neede of admotions and reproofes . 2. Because they haue many that will flatter them , but fewe or none , that will , or dare reprooue them . It will be said , all are not to be reprooued which liue in the Church ; for some be scorners , who ( as Salomon saith ) must not be reprooued . And our Sauiour Christ forbiddeth vs , to cast pearles before swine , Matth. 7. 6. I answer , that onely open scorners , contemners , persecuters of the word , are to be excepted : otherwise all wicked men are to be censured and rebuked . For 1. Christ speaketh of manifest contemners of religion , when he saith , that they are like swine , which trample pretious pearles vnder their feete : and of persecutors , when he saith , that like dogs they returne againe , and all to rend them . 2. Christ beeing here vpon earth , did not hinder the Pharisies , Sadduces Publicans , and harlots , from comming to his sermons : much lesse would he debarre them of this censure of the Church . 3. The woman of Syrophenissa ( though called a dogge ) yet eateth of the crummes that fall from the childrens table , Matth. 15. 27. 4. Paul did often admonish and rebuke the Corinthians , though they were carnall and fleshly minded : therefore all men , though neuer so publike & notorious offenders , ( if they be not opē scorners , or persecutors of the knowne trueth ) are to be reprooued . Obiect . Profane men which notoriously offend and scandalize the Church by their wicked liues , haue no fellowship with Christ , but are to be accounted as dogs , out of the Church . I answere 1. They are not to be counted dogs , which doe acknowledge their faults , the greatnesse of their sinne , and the merit of Christ : for such a dogge was the Cananitish woman , who was a true beleeuer . 2. This is agreeable to S. Pauls practise , who did admonish those among the Corinthians , that were carnall , and did not at the very first excommunicate thē , or yet suspend them : and so answerably , he commands Titus , that he should rebuke the Cretians sharpely , or pecisely , for their notable lying and idlenesse , Tit. 1. 12. 3. Christ denieth not pardon to them that fall by recidiuation , but would haue them forgiuen , not onely till seauen times , but till seauentie times seauen times ; and Paul speakes indefinitely in this place , that we should restore him that falleth by occasion into any offence , not specifying how often we should forgiue . 4. We must distinguish betwixt the magistrates sword , and the keyes of the Church : notorious offendours when they repent , are to be receiued into the bosome of the Church , as sonnes of the church : yet for all that , they may , nay they ought to be punished by the magistrate : as the good the theife ( albeit a member of Christ ) yet iustly punished for his offence . II. For what faults are men to be reprooued ? Men are to be reprooued for euery known sinne : This is manifest from the end of reproofes , which is , the gaining of our brother , that he perish not in his sinne : but euery sinne is of this nature and qualitie , that it bringeth death , beeing not repented of : therefore for euery sinne a man is to be reprooued . Secondly , our Sauiour doeth not restraine this precept to priuate iniuries , because in that case we are to follow another rule . Resist not euill . Blesse , and curse not . Doe good to them that hate you , &c. Thirdly , it is extended to euery sin , because he which sinneth against God , or the whole Church , sinneth also against thee , and euery particular member of the Church . For euery Christian ought more to be affected for the sinnes committed against God , or the bodie of the Church , then for those that are personally , and directly intended or done against himselfe : therefore Christ speaketh not only of sinnes , as they are priuate wrongs , iniuries , or damages ; but as they are dishonourable to the maiestie of God , scandalous to the Church , pernitious to him that committed them ; not onely as they offend him against whome they are committed . It will be obiected , that Christs commandement is to be vnderstood of those that wrong vs , when he saith , If thy brother sinne against thee . I answer , that phrase and forme of speech ( against thee ) is not meant onely of priuate wrongs offered vs , ( as I haue said ) but of any sinne committed against God : for in euery knowne sinne , we are in a sort wronged : 1. because we ought to be so zealous of the glorie of God , that we ought to be more grieued when men sin against God , then when they sinne against vs : yea , we must make Gods quarell , our owne quarrell . 2. Because he which sinnes in our presence , doth , or at the least ought to offend vs. As Hezechiah was offended when he heard the blasphemies of Rabshekah , 2. King. 19. 1. and Dauid , whose eies powred out riuers of waters , because men kept not gods law . Psal. 119. v. 136. & Lot , who vexed his righteous soule , in seeing and hearing the abominations of the Sodomites , 2. Pet. 2. 8. For to expound these words ( against thee ) thou beeing priuie to it , is farre from the meaning of the text , neither can the phrase be shewed in that sense . Now that men are to be reprooued for knowne sinnes committed against God , of what nature , qualitie , and condition soeuer they be , besides the former reasons , it is manifest . Leuit. 19. 17. Thou shalt not hate thy brother in thine heart , but thou shalt plainly rebuke him , and shalt not suffer sinne to rest vpon him . Therfore a man is to be rebuked for euery sinne . The Apostle whersoeuer he speaketh of reproofes , neuer restraines it to one kind , but extends it to all knowne sinnes . 1. Cor. 5. he reprooues the incestuous person for his incest , and excommunicateth him beeing impenitent . So in this place , if a man be fallen by occasion into any offence , he saith not , this or that offence , but in generall , into any offence , whether in life or doctrine , by euill example , or otherwise , against the first , or second table . Yet this is so to be vnderstood , as that iniuries and wrongs offered vs , are not to be excluded : for euen for them also , are men to be reprooued . I. It is the purpose of our Sauiour Christ , Matth. 18. to teach this very point , for hauing taught , Matth. 18. v. 6. that none should offend or scandalize his brother ; in the 10. verse , he shewes what is to be done , if any man did offend his brother , by iniuring or wronging him : to wit , that he is to reprooue him . II. He maketh him that suffered the wrong a witnesse , not an accuser , when he saith , If he heare thee not , take yet with thee one or two , that by the mouth of two or three witnesses , euery word may be confirmed , Matth. 18. 16. He biddeth him take one or two , that so it may be confirmed by the testimonie , not of one or two , but of two or three : therefore the partie offended is one of the witnesses . III. If it were vnlawfull to reprooue men for iniuries offered vs , what course should he take that is secretly wronged , none beeing priuie to the wrong but himselfe , and the partie offending ? Thus men would be imboldned to sinne , seeing they could by no meanes be controlled , and so men might frustrate the commandement of Christ. I adde further , that he which is iniured , is fitter to reprooue him that offered the iniurie then any other . I. Because the offence , both for stance and circumstance is better knowne vnto him , then to any other . II. Because the reproofe ( in all likelihood ) will take the better place , when as the offender shall haue coales of fire heaped vpon his head , when he shall see , that the partie wronged is desirous of his good , and readie to requite good for euill , in seeking his amendement , whereas he sought his hurt . And whereas it may seeme that it sauoureth of reuenge , to reprooue those that wrong vs , I answer , though many in reproouing reuenge themselues , yet the one may be done without the other ; and the right vse of a thing is not to be neglected , because of the abuse thereof . Obiect . Authors of heresies , schismes , dissentions , are to be auoided . Rom. 16. 17. therefore not to be reprooued . Ans. Generall places of Scripture , are to be expounded , according to particular limitation in other places : now that generall text , Rom. 16. 15. is restrained and limited , Tit. 3. 10. Auoid an heretikeafter once or twise admonition . Obiect . Paul commands the Corinthians , that without any more adoe , they should proceede forthwith to the publike censure of excommunication against the incestuous person : and as it may seeme , without any former reproofe . 1. Cor. 5. besides , he commands that we should not eate , that is , familiarly conuerse with notorious persons of scandalous life . 1. Cor. 5. 11. and that we should withdraw our selues from euery brother that walketh inordinately . 2. Thess. 3. 6. Ans. Pauls practise is not contrarie to Christs precept . He purposed indeede to excommunicate the incestuous person , if he persisted in his sinne , yet marke how ; in the name , and by the power of our Lord Iesus Christ. 1. Cor. 5. 4. in which words the forme of proceeding against him is limited , and that according to Christs institution , Matth. 18. the name and power of Christ , signifying the word and institution of Christ. 2. Paul doth plainly expound himselfe in other places , what his practise was , in that behalfe , as 2. Cor. 13. 1 , 2. where he signifieth that he did not excommunicate vncleane persons , fornicators , wantonnes ( mentioned chap. 12. 21. ) before the third admonition ; making his third comming vnto them , in stead of three admonitions , or witnesses against them . It will be saide , that Paul threatneth when he commeth he will not spare the rest . 2. Cor. 13. 2. therefore it seemeth he was resolued to excommunicate them without any former proceeding against them . Ans. When Paul saith , I write to them which haue sinned , and to all others , that if I come againe I will not spare . By all others , he meaneth not some which he purposed to excommunicate without former admonition , ( for in writing this Epistle to them , he admonisheth them all to repent , least when he came he should vse seueritie ) but those which liued securely in the open breach of the law , to whome he threatned to come with a rodde , if they did not amend . 1. Cor. 4. 21. and when he now againe admonisheth , threatning that if he come the third time he will not spare . Besides this , Paul should be vnconstant and vnlike himselfe , if he should admonish vncleane persons , fornicatours , wantons , and that three times before excommunication : and should at the first excommunicate certen others , without any precedent admonition . 3. The word there vsed , signifieth reproofe in word , as it is taken Luk. 17. If thy brother sinne against thee , rebuke him : therefore the reproofe by many , or of many mentioned 2. Cor. 2. 6. may signifie as well the graue , serious , and effectuall reproofe of the Church , by which the incestuous person was reclaimed from his sinne , and so preuented the thunderbolt of excommunication ; as the reall election out of the Church : and those words v. 10. if you forgiue any thing , may as well signifie receiuing into fauour and familiaritie before excommunication , vpon his repentance , as restitution after excommunication . 4. Be it grounted , he were indeede excommunicate ( as it is most probable he was ) yet hence it cannot be inferred , that they did proceede against him without precedent admonition . The Scripture is silent in this point . Therefore the reason is not good ; It is not recorded , therefore it was not practised . 5. Though the Apostle command we should haue no familiaritie with inordinate liuers , 2. Thess. 3. 6. but that we withdraw our selues from them , yet he addes withall , that if there were any amongst them that would not obey his sayings , they should note him by a letter , v. 14. and he expressely commandeth that they should admonish the inordinate . 1. Thess. 5. 14. for that was his practise , as it may appeare , 2. Thess. 3. Those that are such , that is , inordinate liuers , we exhort & cōmand by our lord Iesus Christ , that they worke with quietnes , and eate their own bread . III. Who are to reprooue . It is dutie which concerneth all men ; our Sauiour Christ saith , If thy brother sinne against thee , reprooue him : and the commandement is generall , Leuit. 19. 17. Thou shalt not hate thy brother in thy heart , but shalt rebuke him plainely : now all Christians are brethrē , ( as I haue shewed ) therefore all men are bound to reprooue their brethren , as occasion shall serue . Secondly , all Christians are members of the same bodie whereof Christ is the head , therefore they are to helpe and further one another , as members of the naturall bodie doe : and this is done by admonition and reprehension . Thirdly , the bond of charitie t●●th all men to helpe their brethren in what they can for their good , and therefore ( if neede be ) to reprooue them . And albeit some may seeme to be vnfitte or vnworthie reproouers of others , beeing tainted with as great , or greater sinnes themselues , and so cannot cast out motes out of other mens eyes , they hauing beames in their owne ; yet we must know that sinne freeth none from this dutie : indeede none ought to reprooue , either with scandall to others , or with hurt and hinderance of him that is reprooued ; yet no man is exempted from this dutie . For euery man ought to be cleare and blameles , specially of open crimes , that so he may more freely and fruitfully reprooue his neighbour ; but though he be not , yet he remaineth still bound to the performance of this dutie . Our Sauiour saith not , that he which hath a beame in his eye , is therefore freed from pulling forth the mote out of his brothers eye ; but , first cast out the beame out of thine owne eye , and then thou shalt see to pull out the mote out of thy brothers eye . They therefore are seuerely to be censured , nay deepely to be condemned , who say with Cain , Am I my brothers keeper ? as though it concerned them not a whit whether he sinke or swimme ; as though euery man were to looke to himselfe alone , for his owne behoofe and benefit , and not vpon the things of his brethren , for their good ? or as though God had not made euery man a guardian to his brother ? The dimme candle light of corrupt nature , condemneth these men , which teacheth that he which may saue and doth not , doth in effect as much as kill , or destroy . The dutie therefore lieth vpon all , but chiefely vpon the Pastours and Ministers of the word : for they are to inquire into the liues of men , specially of those that are committed and commended to their charge : for which cause they are called the Lords ouerseers , or watchmen , Ezech. 33. and 34. And if they doe not strengthen the weake , heale the sicke , bind vp the broken , bring againe that which was driuen away , nor seeke that which is lost , &c. he will require his sheepe at their hands . Ezech. 34. v. 4. 10. Paul inioynes the Pastours of the Church of Ephesus , that they should take heede to themselues , and to the flocks whereof the holy Ghost had made them ouerseers . Act. 20. 28. and he commandeth Timothie that he should be instant in season and out of season ; that he should improoue , rebuke , exhors , with all long-suffering and doctrine . 2. Tim. 4. 2. and Titus , that he rebuke and exhort with all authoritie . Tit. 2. 15. Further , it is to be obserued , that though all men are bound to reprooue their neighbours if they offend , yet in fiue cases they are not bound . I. If a man be ignorant of the offence . For a man that reprooueth another , must be certen of the fault , otherwise he doth purchase to himselfe a blot : and priuate persons are not to prie into others mens actions , that so they may haue matter to reprooue . Prou. 24. 15. For we are bound to reprooue as we are bound to giue almes : now we are not bound in giuing almes to seeke some , to whome we may giue ; if we giue to those whome we meete , that stand in neede of our almes , we haue done our dutie . The like is in reproofes . And although reproofe be a debt which we owe our neighbour ; yet it is no debt due to any priuate person ( for then we were bound to search out the par 〈…〉 e , and discharge the debt ) but it is a publike debt , which we owe to all : and therefore it is not necessarie we should seeke them out . If we discharge it to those we meete withall , it is sufficient . S. Augustine saith well , Admonet dominus non negligere invicem peccata nostra non quaerenda quod reprehendas sed videndo quid corrigas . II. If he haue repented of his fact , he is not to be reprooued , for the end of reproofe is to reclaime him ; therefore if he be reclaimed already , there is no place left for reproofe : although the magistrate may punish and correct him in regard of the common good . III. A man is not to reprooue , if he be certaine his reproofe will doe no good : for when the ende ceaseth , all things tēding to the end do likewise cease ; therfore if there be no hope of amendment ( which is the ende of reproofe ) reproofe is to be omitted ; specially if it be so farre from bettering the partie , that it make him much worse . Salomon saith , He which instructeth a scorner , getteth himselfe reproach , and he that reprooueth a wicked man , purchaseth to himselfe a blotte , Prouer. 9. 7. And then he addes in the next verse , Rebuke not a scorner , least he hate thee , rebuke a wise men & he will loue thee . And verely it were great folly to spend labour in vaine , in telling them of their faults , when out schooling will not better them , but incense them more and more : It were better to be silent , or to separate from them , then to stirre vp hornets , or to thrust our hands into a wasps neast . It is is well said of one , that he which shall bestowe the seeds of wholsome admonitions on such cursed and vnprofitable ground , shall reapt nothing for his paines , but the thornes of mockes and reproches . It will be said , the Iudge ceaseth not to punish malefactours , though they be not bettered by the punishment ; therefore seeing brotherly correction is commanded , it must not be omitted , though the party reprooued be not bettered , but offended thereby , and made worse . I answer , the reason is nothing like , for the iudge in punishing , doth principally intend the good of the common wealth , which commeth by chastising , or by cutting off malefactours , though they themselues be nothing bettered : but the end of reproofe , is the amendment and good of him that is reprooued : therefore a man may not be reprooued , except it be for his priuate good , though the magistrate may punish him , in regard of the common good . IV. Reproofe may be omitted , if it be certaine that the parsie will either presently redresse his fault without reproofe : or that some others will admonish him thereof , whome it doth more neerely concerne . As the giuing of almes may be omitted if it be certaine that the partie that is in want will prouide for himselfe , or that he will be sufficiently releiued by others . V. If it may be done more conueniently and profitably another time , it may be omitted for the time . Except in these fiue cases , he that doth not reprooue his brother , is guiltie of his sinne , Leuit. 5. 1. IIII. Point . In what manner are men to be reprooued ? The manner to be obserued in reproouing , I will lay downe in tenne rules . I. A man must so reprooue his brother , as that it may be most for the aduancement of Gods glorie , best for the winning of him to God , and least to the defaming of him abroad to the world : and that it may appeare vnto him , that he doth it of loue ( aiming at nothing but his good ) not of any malitious humour , or si●ister affection of reuenge , or vaine-glorie , &c. and that this may be done , two things must be practised . First , he that reprooueth another , must pray that God would so guide his tongue , and mooue the others heart , that his reproofe may be profitable vnto him : for without Gods blessing our admonitio●s are but words spoken in the winde , 1. Iohn . 5. v. 16. If any see his brother sinne à sinne that is not vnto death , let him pray , &c. Secōdly , we may not traduce him to others , either before or after our reproofe , 1. Pet. 4. 8. This rule is generall : the rest following are more speciall . II. Euery reproofe must be grounded vpon a certaine knowledge of the fault committed . For we may not goe vpon priuate surmises and supposes , or flying reports and rumours blazed abroad : no nor vpon vehement suspitions , or strong presumptions , Deut. 13. v. 14. for in so doing , we shall but offend the partie , who knowes himselfe to be innocent of the crime obiected , and purchase to our selues a blot of indiscretion , in beeing zealous without knowledge . Therefore for secret sinnes , men are not to be reprooued . Secret I call those that are knowne onely to God , and the conscience of the doer : or onely to others , but not to vs. This was practised by S. Paul , Gal. 2. 14 who reprooued not Peter , till he was throughly informed of his offence : which condemnes the common practise of the multitude , who censure and reprooue others , specially publike persons , as magistrates and ministers , vpon false reports , or wicked surmises , when as no accusation may be admitted against such , vnder two or three witnesses . 1. Tim. 5. 20. Yet a man may reprooue vpon credible information , as Paul did the Corinthiās for their cōtentions , groūding his reproofe vpō the report of the house of Clo● , 1. Cor. 1. 11. which he beleeued to be true in part , 1. Cor. 11. 18. If the report be not certaine , we must onely reprooue hypothetically , and not perēptorily . III. In reproouing others , we must consider our selues , specially our owne weakenes , and beginne the reproofe in our selues , if not for the same fault we reprooue in our neighbour , yet for as great as that ( if not a greater ) in another kind : this manner of reproouing is inioyned by S. Paul , when he saith , considering thy selfe , le●t thou also be tempted : and a man is to consider himselfe in three respects : in regard of the time past , present , and to come : in regard of the time past , that he was as wicked , prophane , and gracelesse as another : yea that he was ( as the Apostle speaketh ) darkenesse , and the child of wrath as wel as others : Paul shewes the force of this consideration , when he perswades men to be softe and gentle , shewing all meekenesse to all men : a reason taken from the consideration of our own frailties and sinnes in time past , for ( saith he ) we our selues also were in times past vnwise , disobedient , deceiued , seruing the lusts and diuers pleasures , liuing in malitiousnesse and enuie , hatefull and hating one another , Tit. 3. v. 2. 3. In regard of the time present , that he is but a fraile man , ready to fall euery moment , that he is not able of himselfe to thinke the least good thought , much lesse to resist the least temptation , and that whatsoeuer he is , he is it out of himselfe , by grace in Christ , as Paul saith , By the grace of God I am that I am . So that were it not for this preuenting and cooperating grace , he would fall into as great enormities as other men . In regard of the time to come , Consider thy selfe , lest thou also be tempted : remember Pauls Item , 1. Cor. 10. v. 12. Let him that thinketh he standeth , take heed l●st he fall : for if thou hast not bin ouertaken with the like sinne , yet thou maist be hereafter : therfore as thou wouldest haue others to be cōpassionate towards thee , if thou were in the like case ; so be thou to thē . The not obseruāce of this rule , is the cause that there are so many censorious Cato●● , so many seuere Aristarchi of other mens actions , so many that are sharpe sighted & Eagle eied , in spying motes in other mens eies : and as blind as moles , or beetles , in discerning the great beames that are in their owne eies . IIII. It is very requisite and expedient , that the reproouer be not tainted with the same , or the like fault which he reprooueth in an other , least it be said vnto him , Physitian cure thy selfe . Luk. 4. 23. In that thou iudgest another , thou condemnest thy selfe , Rom. 2. v. 1. Therefore Dauid saith not , Let the wicked sm●●e me , or let him that is as deep in fault as my selfe reprooue me : but Let the righteous smite me , for that is a benefit , and let him reprooue mee , that shall be as a pretious o●le : that shall not be wanting to my head , Psal. 141. v. 5. For albeit in regard of the reproofe it selfe , it be not greatly materiall , yet it is not so expedient , nor so profitable in regard of the reproouer , 1. because he seemeth vnworthy to reprooue another , who is to be reprooued himselfe , beeing as deepe in fault as any : 2. because it will be thought , that he which maketh no conscience to redresse himselfe , will not be so ready to reclaime others , of loue to their persons , or hatred of their sinnes , or zeale of Gods glorie ; but for pride , or businesse in other mens matters , or vanitie , or some such sinister ends . V. All reproofes must so be ministred , as that the partie reprooued may be brought to a true sight of his sinne : as also to a liuely sense and feeling thereof , and so to a compunction of heart , by reason of it , and of the wrath of God , which attendeth vpon him for his sinne ; For the performance of this rule , we haue the example of God himselfe , Psal. 50. v. 21. I will reprooue thee , and set thy sinnes in order before thee : as also of the Prophet Nathan , who by the parable conuicted Dauids conscience , and so made him condemne himselfe , 2. Sam. 12. And the precept of Saint Paul , commanding Timothie , that he should so reprooue , as that he conuict the conscience of the sinne , when he saith , Reprooue , rebuke , exhort with all long-suffering and DOCTRINE : nowe this is done by shewing the true meaning of the lawe and the curse of God annexed to euery breach thereof , and so by vnfolding the horrible greatnesse of sinne , to the conscience of him whome we doe reprooue . For reproofes which are not thus qualified , are but cold and perfunctorie , such as was that of Elie , in reproouing his lewd sonnes , Why doe ye such things ? for of all this people , I heare euill reports of you : doe no more my sonnes ; for it is no good report that I heare , 1. Sam. 2. v. 23 , 24. beeing a meanes rather to cherrish sinne in them , then to reclaime them from it . These kinds of reproofes , not vnfitly may be compared to hotte or hastie healing salues , which drawe a faire skinne ouer a fowle wound ; which because it is not soundly cured from the bottome , but ouerly healed vp , doth afterward apostemate or fistula●e , and becommeth more dangerous and desperate then euer before . VI. The vineger of sharpe reprehension , must be allaied and tempered with the oyle of milde and gentle exhortation ; we may not onely vse the corrasiues of th● lawe , but withall we must apply the cordialls of the Gospell : bitter pilles of reproofe , must be sugered ouer with louing and affectionate perswasion , lest the patient abhorre the physicke : euery man in this case is to follow the skilfull Chirurgeon , who doth not alway vse section and vs●ion in launcing the wound with sharpe instruments , but mollifying ointments , and mundifying waters , to clense and supple the wound , and heale the sore . Paul saith , that the seruant of the Lord must be gentle toward all men : and that he must instruct with meekenes them that are contrarie minded . 2. Tim. 2. 25 , 26. and in this place he commands the Galatians that they should restore their brethren with the spirit of meekenes . The word translated [ restore ] is very emphaticall : for it signifieth to set a bone that is broken , or any member of the bodie that is out of ioynt : and therefore we are to deale with a man that is fallen , and by his fall hath di●●onyted some member of the new man , as the Chirurgeon doth with an arme or a legge that is broken , or out of ioynt , to handle it tenderly and gently , so as it may be most for his good , and least for his paine . More particularly , this may be done foure waies . 1 When a man doth propound the reproofe in his owne person , as Paul did . 1. Cor. 4. 6. Now these things , brethren , I haue figuratiuely applied vnto mine owne selfe and Apollos , for your sakes , that ye might learne by vs , that no man presume aboue that which is written , &c. 2 When a man doth not directly reprooue another in plaine tearmes , but closely shewes a mislike of the fact , and conuaieth a reproofe in an exhortation , and so lappeth vp pills ( as it were ) in sugar : as when a man sweares ; not alwaies to say , thou , &c. but yea and nay shall serue betwixt vs : what needes this vehemencie betwixt vs two ? I will as soone take your word , as your oath , &c. 3 When the reproofe is propounded in a parable : as Nathan dealt with Dauid . 2. Sam. 12. and as our Sauiour Christ by the parable of the two sonnes reprooued the Pharisies . Matth. 21. 28. 4 When we reprooue a man directly ( as at the length Nathan did Dauid , Thou art the man , 2. Sam. 12. 7. ) we must so carrie our selues , as that the partie may see himselfe rather reprooued by God , then by vs : and not to proceede bluntly to worke , to rebuke and censure at the very first : but to vse some preface before hand ; as , that we doe that which we doe in loue of his person , for his good , wishing him well , both temporally , the reputation of his name , and eternally the saluation of his soule ; and that we consider our selues herein , how that we may easily be ouertaken , as he was . These cautions obserued , the inferiour may reprooue his superiour , as 2 ▪ King. 5. 13. VII . Euery reproofe must be fitted to the qualitie and condition of him whome we reprooue ; and to the nature of the offence for which he is reprooued ; we shall fit the reproofe to the person reprooued , if we consider that a man may reprooue another foure waies . First , by friendly admonition : and thus one equall is to reprooue another . Secondly , by reuerent and submisse exhortation : thus the yonger must reprooue the elder , the inferiour their superiours . It is Gods commandement that we should not rebuke an elder , but exhort him as a father . 1. Tim. 〈◊〉 . 1. And thus Kings and great Potentates are to be reprooued ▪ they beeing patres Patriae . That saying of the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath place in this case . Thirdly , by sharpe reprehension : thus elders or superiours are to reprooue their inferiours , specially , if the fact be notorious , scandalous , or dangerous . Paul commandeth Titus that he should rebuke the Cretian● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sharpely , that they might be sound in the faith . Tit. 1. 13. Fourthly , by due chas●isment and correction : thus the superiours must reprooue their inferiours ouer whome they are set , as the father the child , the master the seruant , the magistrate the subiect , &c. and thus the inferiour cannot reprooue his superiour , nor one equall another , though he doe it with neuer so great mildnes . Secondly , we shall fit our reproofe to the offence committed , if in spirituall wisdome and discretion we put a difference betwixt sinne and sinne , as the Apostle teacheth vs , Iud. v. 22 , 23. Haue compassion on some in putting difference : and other saue with feare , pulling them out of the fire . Sinnes committed of humane frailtie , or through ignorance , must be distinguished from those of malice , of pride , and presumption ; both must be reprooued , yet after a different manner : for the one must be wonne with gentlenes , the other with sharpnes : the one with lenitie , the other with seueritie : to the one we must come with the pleasant pipe of Christ , to the other with the lamentation of John Baptist. To the one in the spirit of Elias : to the other in the spirit of Moses . When gentle admonition would take no place , Christ thundreth out threats against Corazin and Bethsaida . And Paul threatens seueritie , when lenitie will doe no good . 2. Cor. 13. VIII . Euery reproofe must be administred in fitte time when we may doe the most good : therefore if in wisdome we shall foresee fitter opportunitie to winne our brother , we are to take that time , and to omit the present : not to tell him of his fault beeing drunke , or in the heat of his passion , but after , when he commeth to himselfe , as Abigail dealt with Nabal . 1. Sam. 25. For the commandement of God touching reproofe , beeing affirmatiue , bindeth not to all times , but onely to that which in spirituall discretion we shall iudge the fittest , both to reclaime him , and saue his credit . Salomon saith , that a word spoken in due time , is like apples of gold , with pictures of siluer . Prou. 25. 11. Now if this be true of a word spokē in due time , it is much more true of a reproofe deliuered in due season . There is a time for all things . Eccles. 3. 1. And surely if euery thing that commeth to passe in the world haue his set time , and opportunitie , reproofe must needes haue his time and season . IX . Secret sinnes knowne onely to thee , or to a few , must be reprooued secretly , betwixt thee and the partie alone : they must not be divulged , but concealed in loue , which couereth a multitude of sinnes . For if thou hast offended , or if thy brother hath ought against thee , goe thy way , and be reconciled to thy brother . Matth. 5. 23 , 24. If he haue trespassed against thee , or thou hast ought against him , goe and tell him his fault betweene him and thee alone . Matth. 18. 15. And albeit Salomon say , That open rebuke is better then secret loue , Prou. 27. 5. yet it makes nothing against this rule : for he vnderstandeth not that reproofe which is vttered before witnesses , but that priuate reproofe which is giuen to his face , and not behind his backe , betwixt thē two alone . But open sins are to be reprooued openly . 1. Tim. 5. 20. Them that sinne , rebuke openly , that the rest also may feare . Which text of Scripture must rightly be conceiued : for it is not a generall commandement giuen to all , ( as some haue thought , in alleadging it to prooue that they may lawfully reprooue open swearers , and offenders , and that openly : ) but it is a special cōmandement giuen to the Pastors , or gouernours of the Church , that they should reprooue those elders , and so consequently all such as were conuicted of any crime , by witnesses , and that before all men , that is , before the whole Church , and not before all men , in euery place , and assemblie , where they offend . For we haue no warrant in Scripture so to doe . Secondly , this open disgracefull rebuking of men will rather harden them in their sinnes , then any way reclaime them from sinne . Augustine saith well , Prae pudore incipiet defendere peccatum suum , & quem vis correctiorem , facis peiorem . Thirdly , they might as well say , a man is to be reprooued for euery sinne , and that openly before all men , as for open sinnes , because Paul saith not , Them that sinne openly , rebuke before all men , but them that sinne , rebuke openly . Fourthly , the wordes depend vpon the former verse , where it is said , Receiue not an accusation against an Elder , vnder two or three witnesses : and then it followes , Those that sinne , rebuke openly : that is , those elders that sinne , and haue beene first priuatly admonished , and after that before witnesses , if they be accused by two or three witnesses ; then reprooue them openly , before all men : that is , before the whole Church . X. We must carefully obserue the order set downe by our Sauiour Christ , Matth. 18. 15. First , we must trie whether by priuate reproofe our brother will be reclaimed or no● ; if he be , we must proceede no further , for then we haue attained the maine end of all reproo●es , If he heare thee , thou hast wonne thy brother : If not , we must take one or two , which may witnesse the fact , and that for sund●ie causes ▪ the first is giuen by Saint Hierom , vpon the place , That they may witnesse that to be a sinne , for which he is reprooued , and that he is worthily reprooued for the same . The second is laid down by Saint August . Epist. 109. to conuince the partie offending , of the act cōmitted , if he should iterate the same againe . The third , by Chrysostome , Hom. 6. in Matth. to witnesse that he which reprooues , hath discharged his dutie , and done what in him lay to win his brother . If he be reclaimed at the second reproofe before witnesses , we must proceede no further , but rest there , as before : if not , we must relate it to the Church : if he heare the Church , there is no further proceedings to be vsed : if he heare not the Church , he is to be excommunicated , and holden as a heathen . Offenders therefore are not to be excommunicated at the very first , but orderly to be proceeded against , and louingly to be dealt withall , and patiently to be endured , according as the Apostle commandeth , 2. Tim. 4. 2. reprooue with all long suffering . It may be obiected that Paul biddeth Titus he should auoyd an hereticke after once or ●wise admonition . Tit. 3. 10. Therefore we are not to proceed against offenders according to Christs commandement . Ans. That text makes nothing against this orderly proceeding commended vnto vs by our Sauiour Christ. For first , this commandement is not giuen to all , but onely to the Pastors ( as here to Titus ) or Bishops , who representing the whole Church , are to giue sentence of excōmunication . Secondly , it is to be vnderstood of publike admonition in the face of the Church , after that the partie hath bin priuately dealt withall ; and if after this admonition , he doe not reca●t his errours , and reforme himselfe , then is he to be reiected as an heretike , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemned of his owne selfe , Tit. 3. 11. Neuerthelesse , there be certaine cases , in which we are not bound to followe this order or manner of proceeding in our reproofes , and they are principally three . I. When the sinne committed tendeth to the hurt of the Church , or common wealth , and there be danger in delay ▪ as also danger to the partie that is priuie to it , and doeth not detect it ; and small hope of hindering of it , ( as when a man doth plot treason , or intermedleth in treasonable practises ; ) in this case the pa●tie offending is not first priuately to be reprooued , but publikely to be detected , and so to be dealt withall of the Magistrate , according to the nature and qualitie of his offence : for the common good is to be preferred before any one mans priuate good : better it is that one man perish , then that the bond of vnitie should be broken . II. When the fault is greater if it be committed , then the losse of his credit that committed it , though it be published . For example , if one intend to slay another , and lie in waite for him ; in this case , we are not bound priuately to admonish the partie intending murther , or bloodshed , but to detect him to the magistrate : for his life is to be preferred before the mans credit that sought his life . When Pauls kinsman ( to wit his si ▪ sters sonne ) heard that aboue 40 men , had conspired together , and bound themselues with an oath , that they would neither eate nor drinke , till they had killed Paul : he doeth not goe and reprooue them for this fact , but relates it to Paul : and Paul hearing of it , doth not counsell him to goe and reprooue them first , and if they would not harken to him , to take two or thee witnesses , &c. but sent him straight , to the cheife captaine , that he might take order to preuent their bloodie attempt . III. When a man is assured priuate reproofe will doe no good , and that the partie offending will not brooke it , nor take reproofe at his hand , he is not to followe that order , and manner of reproofe , but to acquaint them with it , that can and will redresse it . Thus Ioseph ( as it may seeme , ) did not reprooue his brethren , because he knewe well they would not be bettered by him ( seeing they hated him ) but he brought vnto his father their euill sayings , Gen. 38. 2. Albeit others say , that their sinne was publike , and therefore needed no priuate admonition : and others , that he did admonish thē secretly , before he did relate it to his father ; ( althogh it be not expressely set down in the text . ) Howsoeuer this example be vnderstood , the rule is certaine , that priuate reproofe is to be omitted , when it will either doe hurt , or no good . 2. Beare ye one anothers burdens , and so fulfill the lawe of Christ. In this verse , the Apostle propounds another rule , touching brotherly loue , and it dependeth vpon the former , as an answer to a secret obiection , which might be made vpon the former doctrine , in the 1. verse , in this manner : Thou enioynest vs we should restore our brother , if he fall by occasion into any sinne , in the spirit of meekenesse : but there are some infirmities in our brethren which cannot be amended nor redressed by brotherly correction : what is to be done in such a case ? The Apostle answereth , such infirmities must be borne and tollerated , in these words , Beare ye one anothers burdens : And this rule is enforced by an argument taken frō the excellencie therof , in that the practising of it , is the keeping and fulfilling of the whole law , in these words , And so fulfill the lawe of Christ. First , for the rule : The Apostle calleth slippes , infirmities , & sinnes , by the name of burdens , taking his metaphor from trauellers , who vse to ease one another , by carrying one anothers burdē , either wholly , or in part : that so they may more cheerefully , and speedily goe on in their iourney . Mens burdens are of two sorts : either such as euery man is to beare by himselfe alone , without shifting them off his own shoulder , and laying them vpon other men ( of which we are to intreat , when we come to the fift verse . ) Or such as may be borne of others , as well as of our selues : of these the Apostle speaketh in this place , when he saith , Beare ye one anothers burdens : and there are foure sorts of them : First , those whereof our brethren may either be wholly disburdened , or in part eased , such is the heauie burden of pouertie , sickenesse , nakednesse , hunger , thirst , banishment , imprisonment , &c. Secondly , the outward and bodily wants , that are in sundrie persons , as blindnesse , deafenesse , maimednesse , lamenesse , &c. Thirdly , personall or actuall sins of men , as anger , hatred , iealousie , enuie , &c. Lastly , outward frailties , in the actions of mens liues , ( which are not felt oftentimes of those that are subiect vnto them , but are heauie burdens to others with whome they conuerse ) as curiousnesse , nicenesse , flownesse , selfe-conceitednes , frowardnes , hastines , and such like : The two first forts , are to be borne three waies . First , by hauing a holy sympathie , and fellow-seeling of them , in weeping with those that weep●● and in remembring those that are in bonds , as though we were bound with them , those that are in affliction , as if we were also afflicted in the bodie , Ebr. 13. v. 3. This was Pauls practise , 2. Cor. 11. 29. Who is weake , and I am not weake ? who is offended and I burne not ? Secondly , by bearing with them in their wants and infirmities , according to that of the Apostle , Beare with the weake , 1. Thes. 5. 14. Thirdly , by putting vnder our shoulders , and bearing part of the burden with them ; in helping and easing of them in their necessities . Rom. 12. v. 13. Distributing vnto the necessities of the Saints . The two latter sorts , ( beeing principally meant in this place ) are not to be borne by dissembling of them , or yeelding to them ▪ much lesse by bolstering men vp in them , or by partaking with thē ; For albeit the adulterer and vncleane person would gladly make Christ a baud , the theife would make him his receiuer : and many there are who would be content to shift off their sinnes , in whole , or in part , and lay them vpon the shoulders of others : yet in Gods cause and quarrell , in matters of faith , we are not to yeeld a haire breadth ; Moses told Pharao , that ●he would not leaue so much as a hoofe behind him , Exod. 10. 26. And Paul would not giue place to Peter and them that were with him , no not for a moment , that the truth of the Gospel might continue with them , Gal. 2. 〈◊〉 . They must therefore be borne by disburdening thē of thē , by gentle & mild admonitiō , or if they cannot be redressed , by bearing & tollerating of them , in passing by them , as though we did not perceiue them , for as Salomon saith , It is the glorie of a man to passe by infirmitie : or lastly , by praying for them For if we shall breake the bond of brotherly loue , and Christian societie , by reason of these or such like infirmities , which we see to be in our brethren : we walke not in loue , in that we beare not their burdens , as the Apostle commandeth in this place , and Eph. 4. 2. Support one another , through loue . And surely , this is a most necessarie precept , of great vse and consequence , in the life of man : for except we beare and tolerate the frailties of men , in passing by them in such sort , as I haue said , it is impossible we should lead a quiet , or comfortable life in any societie . We must seeke for a new world , or leauing the fellowship of men , betake our selues to some solitarie desert , as sundrie Eremites , and Anchorites haue done , because they could not ( by reason of their froward and wayward natures ) digest the manifold inconueniences which they saw to be amongst men in publike societies . This dutie therefore of bearing one anothers burdens , albeit it be difficult , yet it must be practised , specially of those that are strong men in Christ : for as in architecture , all stones are not fit to be laid in euery place of the building , but some below , as the fundamentall and chiefe corner stones , to beare vp the waight and burden of the building ; others aboue in the wall , that so the whole building may be firme and compact in it selfe : So in the Church , which is the house of God , ( where all beleeuers are liuely stones , built vpon Christ Iesus the chiefe corner stone , bearing vp the whole burden , euen all the infirmities of the Church : ) those that are strōg must support the infirmities of the weake , that so the whole building beeing compact and knit together , may growe vp to a holy temple in the Lord. For otherwise the whole frame of the building must needs be dissolued , and come to ruine . It is a common prouerbe among the Italians , that Hard with heard , neuer makes a good wall . By which is signified , that as stones cobbled vp one vpon another , without morter to combine them , make but a tottering wall , that may easily be shaken ; but if there be mor●er betwixt them , yeelding to the hardnes of the stones , it makes the whole like a solide continued bodie , strong and stable ; able to endure the shocke of the ramme , or the shot of the cannon : So that societie , where all are as stiffe as stones , which will not yeeld a haire , one vnto another , one beeing as fast , as froward , as hastie , as another ; cannot be firme and durable . But where men are of a soft , a yeelding , and relenting nature , giuing place to the stiffenes of others , and yeelding to thetempest for a time , that societie is compact in it selfe , and so cannot but continue , because one doth beare the infirmities of another . Dost thou therefore see thy brother to be ouertaken with some sinne , or to be ouer curious , very froward , too self-conceited , abounding in his owne sense , exceeding hastie , &c. beare this his infirmitie now ; and so he ( perhaps ) may beare with thee in the like case , another time : or beare thou with his curiousnes , he will beare with thy dulnes : beare with his ficklenes , he will beare with thy frowardnes : beare with his hastines , he will beare with thy selfe-conceitdenes . For it is to be obserued , that the Apostle saith not , that those onely which are strong , should beare the frailties of the weake , but that both strong and weake should beare one anothers burdens , it beeing a mutuall and reciprocall dutie imposed vpon all , because there is none so strong , but one time or other he may slippe , and fall , and so may stand in neede to be supported euen of the weake : the palsie man beeing sicke , had his burden ( to wit , his bed ) borne , but beeing restored , could helpe to beare another mans burden : so if thou beare another mans burden , that is weake , when he is strong , he will be readie to beare thine , if neede require . God commands , that if we find our neighbours beast lying vnder his burden , we must lift him vp : how much more ought we to helpe our brethren lying vnder the burden of sinne ? Therefore the strong , are to support the weake , and the weake must ( vpon occasion ) support the strong : as in the arch of a building , one stone doth beare mutually , though not equally , the burden of the rest : or as harts swimming ouer a great water , doe ease one another , in laying their heads one vpon the backe of another : the foremost that hath none to support him , changing his place , and resting his head vp on the hindermost . Thus in a familie , the husband must beare with the nicenes , and frowardnes of his wife : the wife with the fastnes , or hastines of her husband . Those Magistrates , and Ministers , which are too cold and backward in good things , must beare with the ouer great heat , and forwardnes , of their fellowmagistrates , or fellow-ministers : and those must beare with them againe , seeing both aime at the same ende , the edification of the Church , and the good of the Commonwealth . Thus in Gods prouidence Luther and Melancthon were happily ioyned together , and did beare with one another , Luther with his softnes , Melancthon with his hastines ; he with his boldnes , he with his timorousnes : Melancthon did well temper the heat and zeale of Luther with his mildnes , beeing as oyle to his vineger ; and Luther on the other side , did warme his coldnes , beeing as a fire to his frosennes . Thus the Apostle commandeth , that we should beare with the infirmities of those that are weake , and not sufficiently catechized in the doctrine of our spirituall libertie purchased vnto vs by Christ , and not to please our selues too much , but rather to please our neighbour in that which is good to edification . Rom. 15. v. 1 , 2. For amongst other properties of loue reckned vp by S. Paul , 1. Cor. 13. this is not the least , that it suffereth all things , v. 7. that is , all such things as may be borne and suffered with good conscience , for the good of our brother . For looke as a louer , doth suffer all things in regard of his loue , in three respects . First , in vndergoing any labour that may be for her good , as Hercules did for the loue of Omphale . Secondly , in bearing patiently all hard measure that is offered him for her sake , as Iacob did for the loue of Rachel . Thirdly , in induring any thing that is imposed vpon him , and putting vp what wrong soeuer is done vnto him by her , as Sampson did for the loue of Dalilah . So Christian charitie causeth vs to suffer all things . First , pro fratribus , to indure any labour , cost , or trauell , for their good . Secondly , propter fratres , to beare all afflictions for their sakes , as Paul saith he did for the Church . 2. Tim. 2. 10. Thirdly , à fratribus , to beare wrongs , and put vp iniuries at their hands , as he did , beeing shamefully entreated , at Philippi , stoned , scourged , &c. This must be considered of vs all , but specially of such as wil giue a man as good as he bringeth , who are but a word , and a blow : a lie , and a stab : a word , & a writ : such as cannot beare coales , ( as they say ) nor brook any little wrōg , nor endure any small frailtie in their brethren . These men must remēber , that in bearing coales , that is , in suffering , and forbearing , they heape vp coales of fire vpon their heads , ( as Paul speaketh , Rom. 12. 20. ) as also that God doth beare with them in greater matters , euen when they wound him with their oathes , Leuit. 24. 11. and giue him the lie thorough vnbeleefe . 1. Ioh. 5. 10. as he bare the manners of the Israelites in the wildernes . That Christ whose example we are to follow hath borne our infirmities , Esa. 53. and doth ease them that trauell , and are heauie laden . Matth. 11. 28. and therefore we treading in his steppes , must forbeare one another , and forgiue one another , if any man haue a quarrell against another , euen as Christ forgaue vs. Coloss. 3. 13. Thus , if when we see any sinne in our brother , we reclaime him from it , by reproofes , exhortations , admonitions , we are Gods instruments , to saue a soule from death , and so doe couer a multitude of sinnes , euen before God. Iam. 5. 20. And if , when we perceiue common frailties in our brethren , we shal not stand too much vpō our right , but shall yeeld vnto them in bearing , forbearing , and forgiuing , we shall couer a multitude of sinnes before men . 1. Pet. 4. 8. Thus much touching the rule . Now I proceede to the reason , whereby the Apostle vrgeth the practise of this precept , in these words , And so fulfill the law of Christ. The reason standeth thus : That which is the fulfilling of the law of Christ , must be practised of vs : but the bearing of one anothers burdens , is the fulfilling of the law of Christ : therefore we ought to beare one anothers burdens . For the clearing of this text , sundrie things are to be considered . I. It may be demanded , what the Apostle vnderstandeth by the law of Christ ? Ans. Nothing els but the doctrine , precept , or commaedement of Christ , enioyning the loue of our brethren . Ioh. 13. 34 , 35. A new commandement giue I vnto you , that ye loue one another , as I haue loued you , &c. And it is all one , as if he had saide , Beare ye one anothers burdens , and so fulfill the commandement of Christ , who hath after a speciall manner commanded the loue of your brethren . Now the Apostle rather vseth the word Law , then Commandement , because he would make a clearer antithesis betwixt the law of Christ , and the law of Moses , so vehemently vrged by the false Apostles : as if he should haue said , You Galatians are taught to obserue the Law of Moses , circumcision , daies , and times , moneths , and yeares , and so ye doe indeede . Well , if ye will needes be obseruing of Lawes , here is a law for you to obserue , beare with the frailties one of another , and so you shal fulfill the most excellent law that euer was , the law of Christ , which is necessarie to be kept , whereas the keeping of the Ceremoniall law is but in vaine . II. Quest. Why doth Paul call the loue of our brethren , the law of Christ , rather then the law of nature , or the law of God , or the law of Moses ? seeing it was written in the minde of man in the creation , was giuen by God himselfe in Mount Sinai , was written by Moses , the reliques whereof are yet remaining in the minde of man ? Ans. It is so called , because it is a new commandement giuen by Christ himselfe , after a speciall manner . But it is hereupon further demanded , why this commandement of louing our brethren , should be called a new commandement ? To which some make answer , that it is so called , onely because it shewes a new manner of louing our brethren , after the example of Christ ; as he hath loued vs. Now this manner of louing our brethren ( as Chrysostome expounds it ) is this ; that as Christ loued vs freely , not mooued by any amiable thing in vs , nor for any profit that should redound vnto himselfe thereby : so we should freely loue one another , not for any benefit receiued , or expected . But as Cyril of Alexand. vpon Iohn , expounds it , it stands in this , that as Christ loued vs more then himselfe , so we should loue our brethren more then our selues . But this cannot be the meaning . For S. Iohn in his 1. Epist. 2. and Epist. 2. repeating this new commandement , saith onely , this is a new commandement , that ye loue one another , and neuer addes , as Christ loued vs : the which he should haue done , if these wordes [ as I haue loued you ] be an essentiall part of the new commandement , which he enioyneth vs to obserue . Besides , our Sauiour himselfe saith , a little after , By this shall all men knowe , that ye are my Disciples , if ye loue one another , not adding , as I haue loued you : therefore , the new commandement is laid downe in these words , Loue one another , not respecting those that follow , as a modification or limitation , as I haue loued you . Besides , this exposition takes it for granted , that the morall lawe , Loue thy neighbour as thy selfe , is a certaine rule , by which we are to square our loue , vz. that we must begin at our selues , & look how much we loue our selues , so much we ought to loue our neighbor , & no more , & that therfore Christ shold giue a newe commandement of greater perfection , then that in the lawe , to wit , that we loue one another as he loued vs , that is , more then our selues . But this is a flat mistaking of the scripture : for the commandement , Loue thy neighbour as thy selfe , is no exact rule whereby we are to trie and examine our loue , ( as the Popish doctors , and some others teach ) . For then Paul and diuers of the Saints of God , should haue done workes of supererogation , more then the lawe requires , in louing their neighbours more then themselues , Rom. 9. 1. And if it were a rule , it were but a leaden and false rule : for we are in some cases bound to loue our neighbour , more then our selues , especially if he be a greater instrument of Gods glorie , in procuring the good of the Church or common wealth , as to loue our godly king more then our selues , and preferre his safetie and life before our own , as the Israelites did Dauids : Thou art worth ten thousand of vs , 2. Sam. 18. 3. for ●s , is a note of similitude , and not of equalitie , signifying , that as we loue our selues heartily , and earnestly , and inwardly , wishing all good to our selues : with the like sinceretie of affection we should loue our brethren . So that Christ hath added nothing to the lawe , in commanding to loue one another , as he loued vs. Others say , it is called a newe-commandement , because it ought to be kept with as great a care , and diligence , as though it were newe , and had beene now first giuen : for newe lawes ( we know ) are commonly precisely kept at the first , but after a while , they begin to be neglected : and men doe ( as it were ) antiquate them , accounting them as though they were not . Others , by a new commandement , vnderstand another diuers or different commandement ; for Christ in the beginning of the Chapter , had giuen them a commandement to flie pride , to be humble , to liue at peace , and concord one with anther : and then he saith , But I giue you a newe commandement , i. 〈◊〉 cōmandement differing frō the former , that ye loue one another . The word Newe is often taken in scripture in this sense , as Exo. 1. 8. There arose vp a new king which knew not Ioseph : that is , ( as the 70 interpreters , and S. Luke , Act. 7. 18. translate it ) another king . Mar. 16. 17. they shall speake with new tongues , that is , other , diuer● , or different languages , from their vsuall tongue : for the meaning is not , that they inuented a new language , which was neuer spoken before , but that they spake in a language diuers from that which they vsed before : for so it is said , Act. 2. 4. They beganne to speake with other tongues : Thus our Sauiour Christ telleth his Apostles , that he will not drinke any more of the fruite of the vine , till he drinke it n●we with them in the kingdome of God , Matth. 26. 29. Where by newe wine , he meaneth not the liquour or iuyce of the grape , to preserue animall life : but another different drinke , wherewith he would entertaine all that were inuited , and came vnto his table . But these expositions are not so fitte . I take it therefore to be called a newe commaundement , either in respect of Christ , or of vs : in respect of Christ two waies : 1. Because he renued it , not onely by freeing it from the false glosses and interpretations of the Scribes and Pharises , the Iewish Rabbins : but also in fulfilling it most perfectly , whereas it was obliterated , and almost antiquated , by the great corruption of man : for none did euer so perfectly obserue and keepe the lawe , as he did . Therefore in regard of the newe manner of fulfilling it , it is called a newe commaundement . 2. Because he abrogating the ceremoniall lawe , and many iudicials , onely renued this precept of the morall lawe , in commanding it as his lawe to the Church . Ioh. 15. This is my commandement , that ye loue one another , as if he should say . Though I haue abrogated the ceremoniall lawe , and antiquated the iudiciall , yet this commandement shal neuer be abrogated : and this I commend vnto you againe and againe , as my commmandement , which aboue all others , I would haue you carefully to obserue , as that whereby ye shall be knowne to be my Disciples . In regard of vs it is called a newe commaundement , and that in two respects : 1. Because it beeing defaced , and almost cleane blotted out of the minde of man by originall sinne , is renued againe in the hearts of beleeuers , by the powerfull operation of the spirit of God , both in their minds , and affections : In their mindes , because they are daiely inlightened with the true knowledge thereof , in beeing taught whome they ought to loue : viz. not only their friends , but euen their enemies : with what kind of loue , to wit with a ●eruent loue , not in word , or tongue onely , but in deed , and trueth : and that with free , sincere , and constant loue in their wills , and affections : in that they are perswaded by the inward working of the spirit , to loue : and are inclined thereto , being renued by grace . 2. Because it doth after a peculiar manner belong vnto vs , who are vnder the New Testament , in the kingdome of grace , seeing that this commandement onely is renued by Christ , as his owne proper commandement , many others being abrogated : as also because it is daily written by the spirit of Christ , after a newe manner , in the hearts of newe conuerts : so that they haue not onely a newe , that is , a true knowledge thereof ; but also a newe , that is , a true sense and feeling of the power of it , in their hearts : in that they are become newe creatures in Christ Iesus . For in him all olde things passe away , & all things become new , 2. Cor. 4 ▪ For to them , the lawe is no killing letter , written in tables of stone ; but a quickening spirit , as beeing written in the fleshly tables of their hearts . This seemeth to be the true , full , and proper meaning of these places , for th●s S. Iohn , 1. Epist. 2. 8. doeth expound it , when he saith , that it is true in him and in you ▪ in the sense before specified : both in regard of Christ , and the beleeuers in Christ. III. Quest. Seeing the commaundement of louing our brethren , is called the law of Christ , and a new commandement , is not the Gospel a new Law ? Ans. In no wise : for albeit the Law and the Gospel agree in sundrie things , as first in the Author , God beeing the author of them both ; of the Gospel . Rom. 1. 1. of the Law. Rom. 7. 22. Secondly , in that both of them were preached , knowne , and vnderstood in both Testaments : the lawe beeing written in the heart of man in the creation : the Gospel preached to our first parents in Paradise , immediately after the fall , and repeated againe and againe to the Patriarkes and prophets , from time to time . Thirdly , in the gerall matter , and end of them both , in that both the law and the gospel , require righteousnesse in him that would come to ●●se eternall . Fourthly , in this , that they confirme , and establish one another , in that the lawe commanding iustice , and iustifying none , shewes that a man is iustified by the free gift and grace of God , and that Christ is the end of the law to euery one that beleeueth . In that the Gospel iustifieth not by workes , but by faith , and yet so as that we doe not by our faith abrogate the lawe , or make it of none effect , but rather establish it ; and that in two respects . 1. Because by faith we apprehend the righteousnesse of Christ , and so in him ( who hath fulfilled the lawe for vs ) we fulfill it , and so establish it . 2. because hauing our hearts purified by faith , we liue no more according to the flesh , but according to the spirit , and so by inchoa●e obedience we fulfill the law . Lastly , in the end , in that both the lawe and the gospel tend directly to the manifestation of the glorie of God. Yet they differ in 5. things . First , in the manner of reuealing : the lawe before the fall was perfectly known by nature , and since the falli● part , Rom. 2. 15. The Gospel is not known by nature , neither was it euer written in mans heart , before , or after the fall , as Paul saith , 1. Cor. 2. 9. Those things which the eie hath not seene , nor the eare heard , nor the heart of man conceiued , are they which God hath prepared for them that loue him : therefore the Gospel is called a mysterie , Rom. 16. v. 25 , 26. First , because the doctrine of the Gospel was made knowne to men and angels by the reuelation of God , Eph. 3. 5. & 9. Secondly , because there is required a special reuelation , & worke of gods spirit , before a man can yeeld assent vnto it . Therefore Paul saith , We haue not receiued the spirit of the world , but the spirit of God , that we might know the things that are giuen to vs of God ▪ 1. Cor. 2. 12. Secondly , in the subiect or doctrine it selfe , and that in two respects . First , the Law preacheth nothing but absolute iustice , to the transgressours thereof : the Gospel sheweth how iustice is qualified with mercie : from all things from which ye could not be absolued by the Law of Moses , by him euery one that beleeueth is iustified , Act. 13. 39. Secondly , the Law teacheth what manner of men we ought to be , and what we ought to doe , that we may come to eternall life , but shewes not howe we may becom such indeed : the Gospel teacheth , that by faith in Christ , we may be such as the Law requires . God hath made him to be sinn● for vs , who knewe no sinne , that we might be made the righteousnes of God in him , 2. Cor. 5. 21. Thirdly , in the obiect , The law is giuen to the vni●st & lawles , vngodly , & prophane , 1. Tim. 1. 9 , 10. that it may shew them their sinnes , and the punishment thereby deserued , and so may accuse and condemne them : the Gospel is to be published and dispensed onely to the penitent , which are contrite and broken in heart , & mourne for their sinnes . Math. 11. Esay , 57. Luk. 4. IIII. The law promiseth eternall life vpon condition of works : Doe this , and liue : If thou wi●● enter into life , keepe the commandements . The Gospel promiseth eternall life freely without any condition of works . Rom. 4. 5. To him that worketh not , but beleeueth in him that iustifieth the vngodly , his faith is counted to him for righteousnes . Rom. 3. 21 , 22. The righteousnes of God is made manifest without the law , by the faith of Iesus Christ , vnto all , and vpon all that beleeue . V. In the effects . The Law is no instrumentall cause , of faith , repentance , or any sauing grace : it is the minister of death . 2. Cor. 3. 7. causing wrath . Rom. 3. 15. But the Gospel causeth life : it is the grace of God which bringeth saluation . Tit. 2. 11. for this cause Paul calleth the Law , a dead , or killing letter : the Gospel , a quickning spirit . 2. Cor. 3. Fourthly , it may be demāded , whether any mā be able to fulfil the Law , considering that Paul biddeth vs beare one anothers burdens , and so fulfill the Law of Christ ? Ans. No meere man can perfectly fulfill the Law in this life . This conclusion S. Paul prooueth in sundrie of his Epistles , specially by these arguments . First , by the great and generall deprauation of nature , which remaineth in part euen in the regenerate , stayning their best actions , and making them like a menstruous cloath : confessing withall , that his best workes are not answerable to the law , by reason of the remainders of originall corruption . Rom. 7. Now perfect fulfilling of the law , cannot stand with corruption of nature , and transgression in life . For a corrupt fountaine , cannot send forth sweete waters : neither can a corrupt tree , beare good fruit . Saint Iames saith , He that offendeth in one , is guiltie of all : and the Scripture pronounceth him accursed , that abideth not in all things written in the book● of the law to doe them . Popish Doctours answer , first , that originall corruption ( which they call the fewell of sinne ) and the first motions to euill , preuenting all consent of will , are indeede in the regenerate ; but they are no sinnes properly . But it is false which they teach . For euery transgression of the law , is a sinne , as S. Iohn defines it . 1. Ioh. 3. 4. but these are transgressions of the tenth commandement : for it either forbiddeth these first motions , whether they be primò primae , or secundò primae , ( as Schoolemen speake ) or it forbid doth nothing but the motiōs , which are with cōsent of wil , which were forbidden in the former commandements , and so in effect there are but nine commandements , the tenth forbidding no speciall sinne . Againe , Paul teacheth , that these motions preuenting all consent of will , are formally opposed to the Law , I see another law in my members rebelling against the law of my minde . Secondly , they answer , that Paul , Rom. 7. speakes not of himselfe , but in the person of the vnregenerate , according to the opinion of S. Augustine . Ans. Augustine indeede was once of that iudgement , but he after retracted that opinion , ( as it is manifest out of his booke of Retractations , and the 6. booke , against Iulian the Pelagian , ) and that for these reasons . First , because Paul saith , To will is present with me : and I doe not the good I would : and J delight in the law of God concerning the inward man : all which are proper to the regenerate , and cannot be affirmed of the wicked . Secondly , because he makes mention of the inward man , which is all one with the new man , or the new creature : which agreeth onely to the regenerate . Thirdly , because he saith , he is ledde captiue to sinne , v. 23. whereas the wicked are not drawne to sinne by force , against their wills , but runne riot of their owne accord into all wickednes , as the horse rusheth into the battell . Ierem. 8. 6. Lastly , in that he cries out in a sense and sorrow for his sinnes , O wretched man that I am , who shall deliuer me from the bodie of this death ? v. 24. which can not be the voice of the vnregenerate , for they feele not the burden of their sinne , nor desire to be eased of it , but take delight and pleasure in it . His second reason is this : such as our knowledge is , such is our loue of God and man : but our knowledge is onely in part : therefore our loue is but in part : and so consequently our obedience is but in part , & therfore there is no perfect fulfilling of the law . The aduocates of the Romish Church answer , that our knowledge , loue , and obedience , are perfect for the condition and estate of this life , as we are viatores , which is sufficient : though they be not perfect for the condition of the life to come , when we shall be comprehensores , which is not required at our hands in this life : for they make a double perfect fulfilling of the law : one , for the tearme of this life , which is to loue God aboue all things , and our neighbour as our selues . The other after this life , and that is to loue God with all the soule , with all the powers and faculties of the soule , and with all the strength and vigor of all these powers . And this distinction they make to be the ground of their opinion , touching the fulfilling of the law , and iustification by workes , &c. But it is a sandie foundation , and therefore that which is built vpon it , cannot stand . For besides that it is a fond and friuolous distinction forged by the Schoolemen , without warrant of Scripture , or consent of Antiquitie ; it is manifestly false . For there is one onely rule of righteousnes , and not two : one onely generall sentence of the Lawe , more vnchangeable then the lawes of the Medes & Persians , euen as vnchangeable as God himselfe ; which is , that , He which continueth not in all things written in the Law to doe them , is accursed . So that he which loueth not God with all his soule , minde , and might , with all his valdè suo , that is , with all the faculties of his soule , and all the powers of all these faculties , and that in this life , is accursed . And it is absurd which they teach , that a man is not bound for the tearme of this life , thus to loue God , but onely in the life to come . For looke what man could doe by creation , in the state of innocencie ; the same and so much the Law requires at his hands in the state of Apostasie . But Adam by creation could loue God with all his soule , with all the faculties of his soule , and all the powers of all these faculties : therefore the same perfect , absolute , and entire obedience is now required at his hands . For the sentence of the law , Cursed is he that continueth not in all things , &c. is not onely giuen to men glorified , but to those that are in the state of grace . And S. Paul doth so apply this sentence to men euen in this life , t 〈…〉 he pronounceth all that are of the workes of the law , to be vnder the curse . Againe , if this were so , the Iewes had no cause to feare the seueritie and strictnes of the law , as they did : when they said , If we heare the voice of the Lord any more , we shall die : considering they were able to keepe and fulfill it , according to this Popish opinion . Neither would God haue promised them a Messias or Mediatour to redeeme them from the curse of the law : but would rather haue comforted them in that their so great feare and astonishment , by giuing them to vnderstand that they were not bound to the full and perfect fulfilling of the law for the time of this life . Besides , the patheticall exclamation of Paul , O miserable man that I am , &c. Rom. 7. 24. and that saying of Peter , in calling the Law a yoke , which neither we nor our fathers were able to beare , Act. 15. should be childish , and ridiculous , if that which is impossible in the law ( as Paul speakes ) did not appertaine vnto vs. The third argument . If a man could fulfill the Law , he should not stand in neede of a Mediatour . For if righteousnes be by the Law , Christ died in vaine . Gal. 2. 21. It is answered , that Christ died in vaine , if men by the strength of nature could fulfill the Law : but the fulfilling of the Law is by grace , and so his death is not in vaine : for by vertue of the obedience of Christ , we are enabled to fulfill the Law. But this were to make Christ no Sauiour , but onely an instrument , whereby we fulfill the Law , and are our owne Sauiours ; whereas the Scripture saith , that he is made vnto vs righteousnes . 1. Corinth . 1. 30. not that we are made righteousnesse by him . That we are made the righteousnesse of God in him . 2. Corinth . 5. 21. not by him , as an instrument . That we are complete in him . Coloss. 2. 10. and not complete of our selues , by him . Lastly , the Scripture shutteth vp all men vnder sinne , euen the most sanctified . Prou. 20. 9. 1. Ioh. 1. 9. Iob confesseth he cannot answer one of a thousand . Iob 9. 3. and Dauid saith , If thou , Lord , shalt marke what is done amisse , who can abide it ? Psal. 130. 3. and Paul saith of himselfe , that he found no meanes to performe that which is good . Rom. 7. 18. He saith further , that it is impossible to be kept , by reason of originall corruption . Rom. 8. 3. It is answered , that all these places and examples must be vnderstood of veniall sinnes , which make men sinners indeede , yet are not against , but beside the law ; and therefore though a man commit them , yet he may fulfill the law for all that . Ans. the cōmon receiued opinion in Schooles , that some sinnes are mortall , others veniall of their owne nature , is a witlesse distinction . For if all sinnes deserue death , as Paul teacheth , Rom. 6. 23. either veniall sinnes are no sinnes , or they must needes deserue death . Moses saith , that he that abideth not in all things written in this Law , is accursed . Deuter. 27. 26. where the wordes , this Law , may not be restrained onely to the Catalogue of great and hainous sinnes , which are there reckened vp , but extended to all sinnes , as Paul applies it , Gal. 3. 10. pronouncing him accursed , that continueth not in all things written in the lawe , not this law . So that euery sinne , euen the least sinne in thought , makes a man subiect to the curse , and so in rigour of diuine iustice deserues eternall death . And it is but a poore shift , to say that some sinnes are against the Lawe , as all mortall sinnes , and others besides the Lawe , as veniall . For the doing of that which God forbiddeth , is a sinne not beside , but against the Lawe . But idle words , iesting , and gibing , &c. ( which the Popish Doctours account veniall sinnes , ) are expressely forbidden in the word ; Matth. 12. 36. Of euery idle word that men shall speake , they shall giue account at the day of iudgement . And Paul forbiddeth all foolish talking , and ●esting , as things vncomely , Eph. 5. 4. Therefore they are not beside , but flatte against the lawe . Secondly , they answer , that these places and the like are to be vnderstood of seuerall workes and actions of the Saints , whereof some were good , as Dauids sparing of Saul , &c. some euill , as his adulterie , murther , and numbering of the people : and not of the same particular workes . Answ. It is false . For Paul speaking of the same indiuiduall worke , saith , that it is partly good , and partly euill , I finde when I would doe good , that euill is present with me , Rom 7. 21. In my minde I serue the lawe of God , in my bodie the lawe of sinne , v. 25. And the Prophet saith , that all our righteousnesse is as a menstruous cloath , Isay 64. 4. Therefore euery good worke is stained with sinne . Thus much shall suffice to shewe that it is impossible for any man in the time of this life to fulfill the lawe : The reasons alleadged to the contrary , are sufficiently answered before , Pag. 188. &c. To which place I referre the reader . It may further be said , if we cannot perfectly fulfill the law , why doth Paul command vs to beare one anothers burdens , and so to fulfill the law of Christ ? Answ. The lawe is said to be fulfilled three waies . First , by personall obedience , and thus Christ onely fulfilled it . Secondly , by imputed obedience , thus the regenerate fulfill it in Christ , he beeing their righteousnes . 1. Cor. 1. 30. and they complete in him , Coloss. 2. 10. Thirdly , by inchoate obedience , thus Zacharie & Elizabeth are said to haue walked in all the commandements of the Lord , without reproofe . Luk. 1. 6. And thus all the faithfull fulfill the lawe , in labouring to obey God in all his commandements ; according to the measure of grace receiued : and thus we are said to fulfill the lawe in this place , God accepting the will for the deed . We are further to consider , that fulfilling of the lawe is sometime opposed to the transgression of the law , as Iam. 2. 10. in which sense , no man euer did , or can fulfill it , except Christ , God and man , who for this cause is said to be the end of the lawe for righteousnesse , to euery one that beleeueth , Rom. 10. 4. Sometime it is opposed to hypocrisie , and dissimulation , as 1. Ioh. 2. 4 , 5. and thus all the Saints fulfill it , in that they indeauour to mortifie their corruptions , and in all things to approoue their hearts , and liues to God , in keeping faith & a good conscience . In which sense , Paul here biddeth vs to fulfill the lawe of Christ , in performing duties of loue , and bearing one anothers burdens . It will be said , if the lawe can no otherwise be fulfilled , then by inchoate obedience , to what ende serueth it ? Answ. It hath a threefold vse euen since the fall . First , it serues to restraine the outward man , by keeping men in order , through feare of punishment , of which vse Paul speeketh , when he saith , that the lawe is not giuen to a righteous man , but to the lawlesse and disobedient , &c. 1. Tim. 1. 9. Secondly , to arrouse the drousie conscience : and this it doeth many waies . 1. By reuealing sinne , for by the lawe commeth the knowledge of sinne , Rom. 3. 20. 2. By reuealing the wrath and anger of God for sinne , for the lawe causeth wrath , Rom. 4. 15. 3. By conuicting the conscience of sinne . When the commandement came , sinne reuiued , Rom. 7. 9. 4. By arraigning and condemning vs for sin , for the lawe is the minister of death , 2. Cor. 3. 7. and so putting vs out of all heart in our selues , it causeth vs to flie to the throne of grace , and so is our schoolemaster to bring vs to Christ. Gal. 3. 24. Thirdly , it serues as a rule of good life : Dauid saith , that the word of God ( specially the law ) is a lanterne to his feete , and a light to his paths , Psal. 119. 105. So that though a regenerate man be not vnder the lawe , in regard of iustification , or accusation , or coaction , or condemnation : yet he is vnder it , in regard of direction , and instruction , for it shewes what is good , what is euill , what we ought to doe , & what to leaue vndone . Lastly , whereas Paul saith , Beare ye one anothers burdens , and so fulfill the lawe of Christ : the word S O hath great Emphasis , for it implies the manner how the Galatians , and all men are to fulfill the lawe , not by obseruing circumcision , daies , or times , moneths , or yeares , as the false Apostles taught : but by bearing , forbearing , and tollerating the infirmities of their brethren . It may not vnfitly be applyed to the religious orders of Franciscans , Dominicans , Carthusians , &c. Let them not thinke that they keepe the lawe , by abstaining from flesh , by whipping themselues , by single life , counterfeit fasts , voluntary pouertie , regular obedience , &c. But let them comfort the afflicted , releiue the distressed , beare with the weake , support one another in loue , and S O they shall fulfill the law of Christ. v. 3. For if any man seeme to himselfe , that he is somewhat , when he is nothing , he deceiueth himselfe in his imagination . In this verse the Apostle remooues an impediment , which hindereth most from performing the former dutie , of bearing other mens burdens , and that is , a vaine conceit , and imagination they haue of their owne excellencie , farre aboue their brethren : in thinking themselues too good to doe any dutie or service vnto them , to be their packehorses to beare their burdens . This vaine imagination and swelling conceipt ( which puffeth vp the most ) the Apostle laboureth to purge in this place , when he saith , He that seemeth to himselfe , &c. where by the way we may obserue the method of the Apostle , first , to giue rules of direction ; after , to remooue impediments which may hinder our obedience . 2. We see here the force of the word , which searcheth the secrets of the heart , Ebr. 4. 12. in that it casteth downe the imaginations , and euery high thing that is exalted against the knowledge of God : and bringeth into captiuitie euery thought to the obedience of Christ , 2. Cor. 10. 4. In the words we may obserue these foure things : 1. That men are nothing of themselues . 2. That thought they be nothing , yet they seeme to themselues to be somewhat , and that of themselues . 3. That in so doing they deceiue themselues . 4. The remedies against the ouerweening of our selues . For the first : it may be demanded howe it can be truely said , that men are of themselues meere nothing ? Is he nothing that is created after the image of God , in holinesse and righteousnes ? Are Princes and Potentates nothing that are called Gods in scripture ? Are they nothing that Prophecie , and worke miracles ? Answ. Paul speaketh not of the gifts of God , bestowed vpon men , but of the men themselues : and of them , not as they were in the state of innocencie before the fall , but as they are nowe in the state of corruption & Apostasie , or in the state of grace , as they are considered of , in , and by themselues . Thus euen spirituall men , are nothing of themselues : ( for of them especially the Apostle speaketh , as it may appeare out of the first verse . ) For first , all are by nature the children of wrath , and firebrands of hell . 2. the gifts of God bestowed vpon vs whether of nature or of grace , are not ours , but Gods , the giuer of them . Therefore no man may arrogate more vnto himselfe , then another in regard of them , seeing all of vs are but stewards , and the things we haue are but talents , left vs to imploy to our masters aduantage . If thou hast receiued them ( saith Paul ) why boastest thou thy selfe , as though thou hadst not receiued them ? 3. Be it that a man be in Christ and sanctified , yet he hath no greater right to the merits of Christ , nor greater part in them , then he which is lesse sanctified : for though sanctification hath degrees , and a certaine latitude , yet iustification hath none . So that a mā is in trueth nothing of himselfe . 1. Because he hath his beeing and beginning of nothing , and tendeth of his owne nature to corruption , and nothing . 2. In that he is not that which he imagineth himselfe to be . 3. Though he haue some gifts and graces of God , yet is he nothing , because he is farre short of that which he ought to be . 1. Cor. 8. 2. Vpon these considerations Abraham acknowledgeth himselfe to be but dust and ashes , Gen. 18. 27. Dauid comparing himselfe with the magnificence of Saul , saith , What am I , or , what is my fathers house ? 1. Sam. 18. 18. Nay whether we consider man absolutely in himselfe , or relatiuely in respect of other creatures , as those glorious bodies , the sunne , moone , starres , we may say with the Prophet Dauid , Lord what is man , that thou art mindefull of him , or the sonne of man , that thou regardest him ? Psal. 8. 4. Paul confesseth himselfe to be nothing , in , of , or by himselfe : but by the grace of God ( saith he ) I am that I am , 1. Cor. 15. 10. And againe , I was nothing inferiour to the very chiefe Apostles , although I am nothing . 2. Cor. 12. 11. The Apostle affirmeth of euery man , which thinketh he knoweth some thing , that he knoweth nothing as he ought to know . 1. Cor. 8. 2. and of many , that they are puffed vp and know nothing . 1. Tim. 6. 4. For a swelling conceit , and emptines , vsually goe together . The second generall thing to be obserued in the words , is this , That it is naturall for men to thinke too well of themselues , to magnifie themselues aboue others in their conceits , and in a manner to deifie themselues : and to nullifie others in comparison of themselues : and this ouerweening of a mans selfe , is a branch of pride . For a man looking vpon himselfe through the spectacles of selfe-loue , doth thinke euery small gift of God , which he seeth to be in himselfe , to be farre greater then in truth it is : imagining meere shadowes , to be substances ; or molehills , to be as bigge as mountaines . For as a man that is in loue , doth thinke the blemishes and deformities in his loue , to be ornaments , which make her more beautifull : So those which with Narcissus are in loue with themselues , and do●e vpon their own gifts ; iudge the vices which they see to be in themselues , to be vertues . Simon Magus though a wicked wretch , a limme of the Deuill , a sorcerer , &c. yet had this conceit of himselfe , and gaue it out also , that he was some great man. Act. 8. 9. to wit , the great power of God. v. 10. The Church of Laodicea , thought shee was rich , and increased with goods , and had neede of nothing : whereas shee was wretched , and miserable , and poore , and blind , and naked . Apoc. 3. 17. And so the skarlet strūpet thought her selfe a Queene , and that shee was out of all daunger of downefall , when shee was alreadie fallen . Apoc. 18. 2 , 7. Yea this corruption is so naturall , that euen the regenerate themselues , who are in part sanctified , are tainted therewith : and generally , they that haue receiued greater gifts of knowledge , of sanctification , &c. are most ready to ouerweene their owne gifts , except God giue them grace to resist this temptation : for knowledge puffeth vp . 1. Cor. 8. 1. The Apostles themselues contended which of them should seeme to be the greatest . Luk. 22. 24. Yea in all ages there haue beene some in the Church ouerweening themselues , as in Christs time the Iustitiarie Pharisies : after them , the Catharists , or Puritanes , who both proudly and odiously called themselues by that name , thinking themselues without sinne : the Donatists , that they were a Church without spot or wrinkle : the Iovinianists , that a man cannot sinne after the lauer of regeneration . The Pelagians , that the life of a iust man in this world , hath no sinne in it at all : and of later times the Semi-Pelagian heretike , who will be something of himselfe , and will haue some stroke in his first conuersion , & wil concur with Christ in the worke of Iustificatiō . It will be said , Papists ascribe all the praise to God. Ans. So did the Pharisie , Luk. 18. 11. and yet a wicked Iusticiarie for all that . Now all this ariseth from sundrie causes : the first is , the bitter roote of pride , that was in our first parents , when as they affected a higher place , in desiring ( through discontment of their owne estate ) to deifie themselues , and become equall to the highest Maiestie , in knowing good and euill . The second is , the ouermuch considering the good things we haue ; as when the Pharisie considered that he gaue tithe of all that he possessed , that he fasted twise a weeke , that he was not thus and thus , as other men . Luk. 18. The third is , the comparing of our selues with the infirmities that we see to be in others : the Pharisie was puffed vp , by comparing himselfe with extortioners , vniust men , adulterers , and with the Publican . The fourth is , the false flattering , and applause of men , which sooth vs vp in our humours , in perswading vs to be that which in truth we are not , as the people flattered Herod , when they gaue a shout , and said , The voice of God , and not of man. Act. 12. 22. The third point is , that they which thus ouerweene their gifts , in thinking themselues somewhat when they are nothing , doe notably deceiue themselues : as those that thinke they haue the substance , when they haue but the shadow , as those that dream they are Kings or Princes , being in truth but base persōs : or to vse the Prophets similitude , Esa. 29. 8. Like as an hungrie man dreameth & behold he eateth , & when he awaketh his soule is emptie : or like as a thirstie man dreameth and loe he is drinking , and when he awaketh behold he is faint , and his soule longeth . Men are deceiued two waies , either by others , or by themselues : by others , as by flatterers , they are deceiued occasionally ; by themselues , causally , or properly . For he that doth iudge himselfe to be that which indeede he is not , he may happely please himselfe , but he doeth but please himselfe in an errour : for in trueth he deceiueth himselfe in his imagination : the Apostle Iames saith , If any man seeme ( specially to himselfe ) to be religious , and yet refraineth not his tongue , he deceiueth his owne heart , his religion is vaine , Iam. 1. 26. So likewise , they that are only hearers of the word ( & therfore thinke that all is wel enough with thē , though they be not doers therof ) deceiue their owne selues , Iam. 1. 22. And verely this corruption is so great , that as men can be content to be deluded by flatterers , and clawebackes , which please them in their itching humours : so they willingly suffer thēselues to be deceiued , euē by themselues , to the ende that they may appeare to others , to be that which in trueth they are not : that so they may aduauce and magnifie themselues in the accounpt of the world . For as Alexander the great , beeing in India , caused his souldiers , to make and leaue behind them bittes and horse shoes , of an extraordinarie greatnesse ; hudge speares , massie shields , big helmets , long swords , and other furniture for horse and man , fitting rather Hippocentaurs , or Giants , then men of ordinarie stature ; and all to the ende , it might be said in future time , that Alexander was a mightie Monarch indeed : So many there be , who ( setting the faire side outward ) make goodly glorious shewes in the eies of men ; and so would haue other to thinke of them accordingly , ( farre aboue their desert , ) that posteritie might iudge them to be that which indeed they are not : and so with Alexander in deceiuing others , they wittingly deceiue themselues . Which spirituall guile of deceiuing our selues in matters touching our saluation , is most dangerous , when men delude themselues , in perswading themselues falsely , that they know sufficient , that God is to be loued aboue all , our neighbour as our selues ( which is as much as all the preachers in the earth can say : ) that they beleeue ; when in stead of faith , there is nothing but damnable pride , and presumption : that they repent , when it is nothing but deceitfull counterfeiting , and hypocrisie . Besides the danger , consider the indignitie of it : men can abide nothing lesse , then to be deceiued and circumvented by others ; and yet , behold , they are deluders and deceiuers of themselues : and that which doth more aggrauate the indignitie of it , in such things as ought to be best knowne and most familiar vnto them , wherein it is a shame they should be deceiued , vz. in the knowledge of themselues , and that which is yet more , in a matter of greatest moment , in the saluation of their soules . What maruaile therefore is it , that men should be deceiued by the seducer of all seducers , the deuill , who are so easily deceiued of themselues , or rather willing to deceiue themselues . Further obserue , that proud conceited persons , such as haue an ouerweening of themselues and their gifts , and of all men thinke fowle scorne to be deceiued , euen they are easiliest deceiued , yea and that of themselues : for so the Apostle saith , He that thinketh that he is somewhat , &c. deceiueth himselfe in his imagination . Againe , marke hence , that no men , be their gifts neuer so rare , their callings neuer so high , their places neuer so great , are to good to beare other mens burdens ; for they that thinke themselues to be somewhat , some great men , that is , too good to put vnder their shoulders to beare the frailties , and infirmities of their brethren , doe nothing herein but deceiue themselues . Princes and Potentates of the earth are prophecied by Esay , chap. 49. vers . 23. to be nourcing fathers , and nourcing mothers vnto the Church , not onely by nourishing and defending it , ( as the nource her child ) but also by bearing with the frailties and wants which are therein . Lastly , consider that this selfe-conceitednesse , and ouerweening of a mans selfe , is the very bane and poyson of loue ; for it maketh proude men thinke themselues too good to become packe-horses , or drudges to beare other mens burdens , to become seruiceable vnto them in any dutie of loue , or to tollerate their frailties , or to yeelde of their right , or to suffer iniuries at their hands , or to put vp any little indignitie , without stomacke and discontent : because they imagine themselues euery way better then their brethren , and therefore ought to be tollerated , but not so bound to tollerate and beare with others ; So that where selfe-loue is , there is no true brotherly loue ; It was well said of the Poet , Non benè conveniunt , &c. maiestas & amor . It may may be said , may not he that is priuie to his owne vertues , in conscience of his owne worth , iudge himselfe to be somewhat , that is , to be that which indeed he is , or to haue a greater measure of knowledge , grace , and other gifts , then they that haue lesse ? Answ. He may . For humilitie is not sottish : the master in humilitie cannot thinke his scholler more learned then himselfe , except he shall thinke against his conscience . For that saying , Let euery man thinke better of another , then of himselfe , must be restrained onely to equalls , and not extended to superiours in regard of their inferiours . Secondly , I answer , that the Apostle in that place , speaketh not of the giftes and graces bestowed vpon men , but of the persons themselues , and of them , not so much as they are in the account of men , as in the account of God. For he saith not , Let euery man thinke another more learned , wise , discreete , sober , then himselfe ( for so he may thinke against his conscience ) but Let euery man thinke another ( that is , any other that is his brother in the Lord ) better then himselfe , to wit , before God. And this euery man may doe with good conscience ; for albeit another shall outwardly seeme more ignorant , negligent , backward , in matters of religion then himself , yet for any thing he knoweth , he may be higher in the fauour of God , then he . And therefore though a man erre in thinking of another , better then of himselfe , yet he shall not doe any thing against his conscience . Thus the Publican accounted the proud Pharisie better then himselfe . For he held him as iust , himselfe not worthie to looke vp to heauen : yet herein he sinned not , nay he is commended for it , though he erred in his iudgement of the Pharisie . And so if the Pharisie had reputed the Publican better then himselfe , that is , higher in Gods fauour then himselfe , he had not sinned , nor done against his conscience . For though he might iudge himselfe more iust then the Publican , in regard of his life past , yet for his present estate before God he could not . Though Dauid knew in the particular quarrell betwixt Saul and him , that Saul was vniust , and he innocent , yet if he should haue thought better of Saul in generall , then of himselfe , he should but haue done his dutie . The fourth and last point , containeth the remedies of this euill , which are the rather to be considered , because it is a great sinne , one of those seuen which the Lord doth most of all detest , Prou. 6. 17. a dangerous sinne , hauing a heauie woe attending vpon it , Woe to them that are prudent in their owne eyes . Isa. 5. 21. a sinne almost incurable , Seest thou a man that is wise in his owne eyes ? there is more hope of a feele then of him . Prou. 26. 12. therefore the remedies are more carefully to be known , and applied . The remedies are specially fiue . The first is , to looke our selues in the glasse of the Law , which will shew what we are without flatterie , or partialitie : & by it we shall see nothing in our selues but the vgly shape of Satan , cleane defacing the image of God , and that in vs there dwelleth no good thing ( as Paul saith of himselfe , Rom. 7. 18. ) that there is nothing but vanitie in our mindes , rebellion in our wills , a confused ataxie in all our affections , transgression in our liues . The viewing of our hearts and liues in the Law , and the considering of our wretched estate , in that we are vnder the fearefull curse , which is a thunderbolt annexed to euery breach thereof , will driue vs out of all conceit of our selues , from our selfe-loue , and selfe-liking : nay , it will make vs goe out of our selues , not onely to denie our selues , as Christs commands , but euen to abhorre our selues , repenting in dust and ashes , as Iob did , chap. 42. 6. causing vs to become flat nothing in our selues , that we may be something in Christ , as Paul saith , 1. Cor. 3. 18. Let no man deceiue himselfe : If any man among you seeme to be wise in this world , let him be a foole , that he may be wise . Secondly , when we feele our selues to be tickled with the itching humour of selfe-loue , and selfe-liking , arising from our hidden corruption , either in regard of outward gifts , or inward graces : we must make our owne euills , sinnes , blemishes , imperfections ( for there is no man but hath one or other ) a soueraigne remedie against it , and so ( as it were ) driue away one poison with another . As to call to minde some great deformitie that is in our bodies , some great infirmitie that is in our minde , some crosse or miserie in our outwarde estate , some vile and abominable sinne which we haue committed , and the horrible punishment , to the which we are lyable by reason thereof : and no doubt but the serious consideration of these , or any of these , wil be auaileable , to nippe pride in the bud , & kill the serpent in the shell : and in so doing we shall with the Peacocke , now and then cast our eyes downeward , to our feete , the fowlest and vgliest things we haue : and not alway stand in admiration of our gay feathers , & glorious traine . Thirdly , we must consider that the things for which we looke so high , and swell so in our owne conceits , are not our owne : but lent vs for a time . For what is there , that thou hast not receiued ? whether in gifts of bodie , or graces of minde ? nay whether thou speake of soule , or bodie it selfe ? and if thou hast receiued it , why boastest thou thy selfe as though thou haddest not receiued it ? what vanitie is it , for a man to be proud of another mans garment ? or for a woman to boast of her borrowed haire ? The wicked persecutors of the Church are reprooued for sacrificing to their nets , and burning incense to their yarne . Hab. 1. 16. Further , we must consider we haue not onely receiued them ; but that we haue so receiued them , as that they are not our owne , with which we may doe what we list , but talents lent vs for a time , and left with vs to employ , ouer which we are but stewards and bayliffes , not lords or masters , and that we must be countable for the smallest gift , euen the least farthing : how we haue got it , kept it , bestowed it : the time will come when it shall be saide vnto thee , Giue an account of thy stewardship . Luk. 16. 2. Therefore we ought not so much to be puffed vp with the greatnes of our talents , as to be humbled with the consideration of the strict reckning that God will require at our hands , seeing that of him , to whome much is committed , much shall be required . Fourthly , to the end we may auoid this ouerweening of our selues , let vs compare our selues with the maiestie of God , in whose sight , we are but as silly wormes , crawling vpon the ground ; nay in comparison of whome , we are lesse then nothing , and vanitie it selfe . Consider , that to him ene●y knee doeth bowe , of things in heauen , in earth , and vnder the earth , and thou wilt not be so conceited of thy selfe , that a sillie man doth crouch vnto thee ; that to him euery tongue doth confesse , and sing his praises , the blessed angels crying continually Holy , Holy , Holy , Lord God of Sabboth , heauen and earth are full of thy glorie : and then a short blast of winde , or popular applause , shall not so easily puffe thee vp , like an emptie bladder , or carrie thee away , as it did Herod , Act. 12. But to omit this odious comparison , betwixt a fraile mortall man , and the glorious euerliuing God ( there beeing no comparison betwixt finit and infinit ) let vs neuer compare our selues with our inferiours , but with our superiours and betters , who are eminently aboue vs , in euery gift and blessing of God , in regard of whose honours and preferments we are but base and contemptible : in regard of whose knowledge , we are but children , and know nothing : in regard of whose riches , we are but beggars , and haue nothing . For as Dauid , when he beheld the wonderfull frame of the heauens , those glorious creatures , the sunne , the moone , and the starres , by and by made this vse of it to himselfe , to consider his owne vilenes in regard of them , What is man that thou are mindfull of him ? or the sonne of man , that thou visitest him ? So when we compare our selues with others , that are as farre aboue vs , as the heauens are aboue the earth , whose gifts and graces doe as farre excell ours , as the bright sunne-shine the dimme candle light : we cannot chuse , but be abashed , and confounded in our selues ; acknowledging , that there is no such cause why we should so magnifie our selues aboue others , and nullifie others in comparison of our selues . 4 But let euery man prooue his owne worke , and then shall he haue reioycing in himselfe onely , and not in another . Here the Apostle laieth downe another remedie against selfe-loue , and ouerweening of our selues , and it is the fift and the last of which I purpose to entreat , and it stands in proouing and examining of a mans owne worke by it selfe , without comparing it with an others mans worke , and withall in the approouing of it vnto God. Let euery man approoue his owne worke . And he giues two reasons , why euery man ought to approoue his owne workes vnto God , & to consider them absolutely in themselues , and not relatiuely in respect of others : the first reason is in this verse , then shall he haue reioycing in himselfe onely , and not in another : the second , in the next verse , for euery man shall beare his owne burden . Touching the remedie . Let euery man prooue his owne worke . The word translated o prooue , signifieth also to approoue , as Rom. 14. 22. Blessed is he that condemneth not in himselfe in the thing that he approoueth . 1. Cor. 16. 3. Whosoeuer ye shall approoue or allow of by letters . And so the word is vsed in English , when we say such a one is to prooue a will , that is , approoue it . The word in this place ( I take it ) may be vnderstood in both senses , to prooue our workes and to approoue them . How we are to prooue our workes by taking triall and examination of them , I haue already shewed in the former verse . But we are further to approoue them to God according to Pauls commandement , study to shew thy selfe approoued vnto God. 2. Tim. 2. 15. and his practise , in coueting alway to be acceptable vnto him . 2. Cor. 5. 9. This approouing of our works is a soueraigne remedie against ouerweening of our selues , for he that alwaise stands vpon his tryall , and Gods approbation , cannot be puffed vp with self loue of himselfe , or selfe-liking of his own works : but rather humbled with the consideratiō of Gods absolute iustice , and his owne imperfections , and so stirred vp with greater diligence to worke out his saluation with feare and trembling . Nowe we shall approoue our workes vnto God , if we obserue these three things . First , that all our actions ( specially in the worship and seruice of God ) be grounded vpon the will & word of God ; & not vpon wil-worship , or humane inuentiōs : otherwise it will be said , Who required these things at your hands ? Secondly , that we performe all our actions sincerely and vprightly , as in the presence of God , with an honest heart , and a good conscience : as Abimelech protesteth of himselfe , Gen. 20. 5. and Hezekiah , Isay , 38. 3. and Paul , Act. 23 1. Thirdly , that they alway tend to a good end , as the glorie of God , Whether ye eate or drinke , or whatsoeuer ye doe , doe all to the glorie of God. 1. Cor. 10 30. and the good of our brethren , Let all things be done to edification , 1. Cor. 14 26. It may here be demaunded , whether we may not approoue our selues , and our actions to men ? To which I answer that we may , & ought . For although we may not be men-pleasers , that is , such as frame and temper our actions , and our speeches , so , as they may alway be pleasing to the corrupt humours and wicked affections of men ( for then we were not the seruants of God ) Gal. 1. 10. Yet we are to please them in that which is good to edification , Rom. 15. 2. 1. Cor. 10. 33. And Christ cōmandeth that our light should so shine before men , that they may see our good works . And Paul biddeth vs to procure honest things in the sight of all men . And whatsoeuer things are true , and honest , and iust , and pure ; whatsoeuer appertaine to loue , and are of good report , we must thinke on them , and practise them , Phil. 4. 8. Yet we must seeke for the approbation of men , with these cautions . First , we must so seeke for the approbation of men , as that we do not seeke it , nor rest in it alone , but withall seek to be approoued of God. For he that praiseth himselfe ( and so consequently , he that is praised of others ) is not approoued , but he whōe the Lord praiseth . 2. Cor. 10. 18. How can ye beleeue ( saith our Sauiour Christ ) which receiue honour one of another , and seeke not the honour that commeth of God alone ? Ioh. 5. 44. Secondly , we must seeke for the approbation of God in the first place ; and in the second place , to be approoued of men , as Christ did : for he grew in fauour first with God , and after with men . Luk. 2. 52. and the Elders , who by faith obtained a good report . Hebr. 11. 2. read Rom. 14. 18. Thirdly , we must neuer looke for the approbation of the multitude , or acclamation of the most : for that cannot be done without ambition , and vaine glorie , in seeking popular applause : Woe be to you , when all men speake well of you . Luk. 6. 26. Thus Christ saith , He sought not praise of mē . For those that are addicted to popular applause , and are ouer curious of their credit , immoderately seeking to get and keepe a good name with all sorts of men , while they seeke for fame they loose a good name , in seeking fame from the wicked , which is but a shadow , and loosing a good name in the opinion of the godly , which is the substance . Fourthly , we must so farre seeke for the approbation of the wicked , that we minister , no not the least occasion of offence vnto them . 1. Cor. 10. 32. Giue no offence , neither to the Iew , nor to the Gentile . but to conuict their consciences , and to stoppe their mouths by our godly & vnblameable conuersatiō , which may be a preparatiue for them against the day of their visitation . 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles , that they which speake euill of you , as of euill doers , may by your good workes which they shall see , glorifie God in the day of the visitation . Fiftly , in doing our duties , we must not respect the iudgement of the world , neither fearing the faces , nor the censures of men . This was Pauls practise . 1. Cor. 4. 3. I passe very little to be iudged of you , or of mans iudgement : we must goe through good report , and euill report . 2. Cor. 6. 8. Lastly , we must seeke to be approoued of men , not so much in regard of our selues , as that , by this meanes Gods glorie may be more and more aduanced : for our light must so shine before men , that they may see our good workes , and glorifie our father , which is in heauen . Matth. 5. 16. If we obserue these sixe cautions , we may with good conscience seeke to get a good name , which will be vnto vs as a pretious oyntment , refreshing vs with the comfort of a godly life . Prou. 22. 1. Eccles. 7. 3. Thus much of the Remedie . The reason followeth , And then shall he haue whereof to reioyce in himselfe , and not in another . The wordes translated to o reioyce , signifie , to glorie : which is more then to reioyce . There is a double ground of glorying : one , out of a mans selfe : another in himselfe . Out of himselfe , in God alone , Let not the wise man glorie in his wisdome , nor the strong man in his strength , nor the rich man in his riches . But let him that glorieth , glorie in this , that he vnderstandeth and knoweth me . Ier. 9. 23 , 24. 1. Cor. 1. 31. In himselfe , in the comfortable testimonie of a good conscience . Our glorying is this , the testimonie of our conscience , that in simplicitie , and godly purenes , we haue had our conuersation in the world . 2. Cor. 1. 12. The one , is glorying before God ; the other , before men . The one , of iustification , the other , of holy conuersation for time past , and constant resolution for time to come . The one in the testimonie of our conscience , 2. Cor. 1. 12. the other , in the testimonie of Gods spirit , witnessing to our spirits , that we are the sonnes of God. Rom. 8. 16. The first is not meant in this place , but onely the second . For no flesh can glorie in his presence . 1. Cor. 1. 29. It will be said , This glorying in a mans selfe , is vaine glorie , and a branch of pride . Ans. It differs from vaine glorie : first , in the foundation : for vaine glorie hath for his ground our owne vertues and gifts , considered as comming from our selues , and not from God : whereas this true glorying is grounded vpon them , as they are fruits of regeneration , proceeding from our iustification by Christ , and reconciliation with God. Secondly in the ende : Vaine glorie tendeth to the aduancing of our selues , in an opinion of our proper iustice , and desert . This true glorying aimeth at the glorie of God alone . Obiect . Paul reprooues those that consider their owne gifts onely , neuer comparing themselues with others . 2. Cor. 10. 12. They vnderstand not that they measure themselues with themselues , and compare themselues with themselues . Therefore it seemes that a man , by comparing himselfe with others , may haue whereof to reioyce . Ans. He reprooues the false Apostles in that place for glorying in the gifts which they had , and the number of Proselytes which they had wonne , neuer comparing themselues with himselfe , or any other Apostle , which was the cause they were so puffed vp with pride . For to compare our selues with those that are eminently aboue vs , is a notable meanes to abate pride : as I haue alreadie shewed . Whereas the measuring of our selues by our selues , with our inferiours , is the onely way to encrease it . And this is it which the Apostle reprooues in this place . Further , we may reioyce , or glorie in the testimonie of a good conscience , if we obserue these rules . I. In our best desires , endeauours , actions , we must labour to feele our owne defects : that we doe not the good we should , nor in that manner we ought . II. We must labour to haue euen our best workes , ( our almes , praiers , &c. ) couered with the righteousnes of Christ : for it is the sweete odour of his sacrifice , that doth perfume all our actions , that they may be acceptable to God , beeing offered with the praiers of the Saints vpon the golden altar . Reuel . 8. 3. III. We must acknowledge all the good things we haue , the will and the worke , the purpose and the power , to proceed from God alone . Philip. 2. 13. Iam. 1. 17. IIII. We must reioyce in them , not as causes , but as fruits of iustification : so that if the question be whether we be iustified by them , or not ? we must renounce them , tread them vnder our feete , and account them as dongue , as Paul did . Philip. 3. 8. Hence we learne sundrie things . I. That if we would haue a light heart , and passe our time merrily with comfort & content , we must looke to approoue our hearts to God in all our actions . II. It contutes the opinion of the multitude , who iudge those that make conscience of sinne , and lead a more strict life then the common sort , endeauouring with Paul to haue alwaies a cleare conscience toward God , and toward men , of all others to lead a most melancholike , sadde , and vncomfortable life . For the truth is , this is the onely true ioy , all other ioy is but counterfeit in comparison : it is radicall , proceeding from the heart : the other but superficiall , from the teeth outward : it comforts a man in the midst of afflictions : whereas a man may haue the other , and yet in the midst of mirth his heart will be sorrowfull : this is permanent and during , the other transitorie and fading . It is like the ioy in haruest . Psal. 4. 7. and which they haue that diuide a spoyle . Esa. 9. 3. therefore Salomon saith , it is a continuall feast . Prou. 15. 15. and Peter calls it ioy vnspeakable , and glorious . 1. Pet. 1. 8. III. This shewes , that there is much false ioy in the world , consisting wholly in honours , profits , pleasures : none of which haue their ground in a mans selfe : and therefore beeing out of a mans selfe , they are not true and durable , but false and vanishing ioyes . Now those which haue no comfort but out of themselues , are of foure sorts . First , such as reioyce and glorie in the opinion that the world hath of them , and not in the testimonie of their owne conscience . Secondly , such as reioyce not in their reconciliation with God , but in their blamelesse conuersation , in that they haue not beene open offenders , or men of scandalous life . Luk. 18. 11. Thirdly , such as reioyce in the vertues of their ancestors , as the Iewes bragged they were the seede of Abraham . Ioh. 8. 33. which vaine glorying of other mens vertues , Iohn Baptist reprooueth , when he saith , Thinke not to say with your selues , we haue Abraham for our father &c. Mat. 3. 9. Fourthly , such as reioyce & thinke themselues in a good case , because they see others worse then themselues : this is right the Pharisies ioy , O God I thanke thee , I am not thus , and thus , or like this Publican . Luk. 18. 11. This is it which the Apostle directly aimeth at in this place : when men thinke thēselues iust , because others are more wretched then themselues : and pure , because others are more defiled . Whereas other mens hainous sinnes shall not iustifie vs and our lesser sinnes , saue onely as Ierusalem iustified her sisters , Sodome , and Samaria . Ezek. 16. 51. But so a man may be iustified , and yet condēned . 5 For euery one shall beare his owne burden . Here Paul laies downe a second reason of his assertion , in the former verse , why euery man ought to prooue his owne worke , rather then to be curious in searching into the liues , and skanning the actions of other men , because euery man shall beare his own burde , which is all one with that Gal. 5. 10. to beare a mans owne iudgement : and that Rom. 14. 12. to giue an account to God for himselfe . It is a prouerbiall speech , the meaning wherof is expressed by the like . Ier. 31. 30. Euery man that eateth the sower grape , his teeth shall be set one edge . And by that which is common amongst vs , Euery vessel shall stand vpon it owne bot . to●e : that is , euery man shall beare the punishment of his owne sinne . For as the Indian is not therefore white , because the Morian is more blacke , or as the sand ▪ blind is not therefore sharpe sighted , because some other is stone blinde . So no man is therefore acquit of his sinnes , because others are greater sinners : or exempt from punishment , because others shall vndergoe a deeper conde●●nation . Therefore confidering that euery man must beare the guilt and punishment of his owne sin , he ought more narrowly to looke to himselfe , then to others ; and to be a more seuere censurer of himselfe , then of another . For the better vnderstanding of the words , sundrie questions are to be discussed . First , it may be demaunded , howe euery man should beare his own burden , seeing we are commanded to beare one anothers burdens ? Ans. There are two sorts of burdens . The first is , of giuing an account to God : thus euery man shall beare his owne burden , for euery man must giue an account for himselfe vnto God , Rom. 14. 12. The second is , of bearing one anothers infirmities , of which Paul speakes , vers . 2. In this sense a man is not to beare his owne burden : but euery man his brothers . For the Apostle ( to crosse the opinion of those which thought a man was polluted with other mens sinnes , ) saith , Euery man shall beare his owne burden . And to meete with the carelesnesse of others , who respect themselues alone , neuer minding the good of their brethren : he saith , Beare ye one anothers burdens . II. Obiect . By bearing of our owne burdens , is vnderstood giuing an account for our selues vnto God. Nowe euery man is not to giue account for himself alone , but for those also that are cōmitted to his charge , as the father for his child , the master for his seruant , the magistrate for the subiect , the sheapheard for the sheepe , Ezek. 34. His blood will I require at thy hand . Hebr . 13. 17. They watch ouer your soules , as they that must giue account . Answ. Gouernour : and superiours , are not to giue account for the sinnes of those that are committed vnto them : but for the sinnes which themselues commit , in not looking vnto them , not admonishing them , not restraining them , not taking condigne punishment of them for their offences . This is plainly ta●ght , Ezek. 33. 8 , 9. If thou doest not admonish the wicked of his way , he shall die for his iniquitie , but his blood will I require at th● hand . Neuerthelesse , if thou warne the wicked of his way , to turn from it , if he doe not turne from his way , he shall die for his iniquity , but thou hast deliuered thy soule . III. Obiect . Infants which haue not sinned after the manner of the transgression of Adam , doe beare the burden of Adams sinne : therefore all doe not beare their own burden . Ans. First , the words are properly to be vnderstood of personall , or actuall sinnes , which are proper to euery man in particular , and not of originall sinne , or the sinne of our nature , which is common to all mankind , beeing propagated together with nature . Secondly , I answer , that Adams sinne , was our sinne : and therefore seeing infants partake with him in the sinne , it is iust with God , they should partake with him in the punishment , and so beare their owne burden . For albeit the transgression of Adam was his actuall and personall sinne : yet it is our originall sinne , or the sinne of our nature : seeing it is ours by imputation , and propagation of nature together with corruption . For as Leui was in the loynes of Abraham , when Melchizedech met him , and payed tithes in Abraham , Hebr. 7. 9 , 10. So , all mankind was in the loynes of Adam when he sinned , as the branches are in the roote , or in the seede . And therefore when he sinned , we also sinned , as the Apostle saith , Jn whome all sinned , Rom. 5. 12. For so the words are in the originall , and not as it is commonly translated , for as much as all men haue sinned . IV. Obiect . In the second commandement , the Lord threateneth to visit the sinnes of the Fathers vpon the children , to the third and fourth generation . Therefore they beare not their owne burden , but part of their parents burden : and parents doe not beare their owne whole and entire burden , but their children for them . Ans. The clause in the second commandement , of visiting the sinnes of the fathers vpon the children , doeth not contradict that of Ezek. 18. 19. The sonne shall not beare the iniquitie of the father , neither shall the father beare the iniquitie of the sonne ; the same soule that sinneth , that shall die . For they are reconciled , v. 14 , 17. If he ( that is , a wicked man ) begette a sonne that seeth all his fathers sinnes , which he hath done , and feareth , neither doth the like — he shall not die in the iniquitie of his father , but shall surely liue . Therefore the threatning in the second commandement , is not to be vnderstood absolutely , as though God would alway plague the children for the fathers sinne , but conditionally , if they persist and continue in their sinnes , walking in their waies , and treading in their steps . And the same answer is giuen in the second commandement , that God will not visit the sinne of the fathers vpon the children , saue vpon those that hate him . It may be said , The sinnes of the parents are not vindicated vpon the children , because the punishment inflicted vpon their posteritie , is not felt of the parents . Ans. First , children are ( as it were ) a part of their parents , and therefore they beeing punished , their parents are punished with them . Secondly , it is a corrasiue and a torment to parents , to knowe th●● their children shall be seuerely punished and afflicted Thirdly , the punishment of posteritie hath a relation to the parent , seeing God hath threatened he will punish the children which walke in the wicked waies of their fore-fathers , that so he may testifie , how extreamly he abhorreth both their sinne , and the sinne of their progenitors . Fourthly , the parents sinne , is often a cause of the childrens sinne , seeing that God in his iust iudgement , curseth a wicked mans posterity , by leauing them to themselues , to blindenesse of minde , and hardnesse of heart , that so they may fulfill the measure of their fathers , as our Sauiour Christ speaketh , Matth. 23. 32. And by their owne sinnes , may iustly pull vpon them condigne punishment . Lastly , God doth more manifest his wrath against the sinne of the parent , by punishing the child . Obiect . V. Numb . 25. 4. The chiefest of the Israelites were hanged vp before the Lord , for the fornication and idolstrie , of the people : therefore they did not beare the burden of their own sinne . Ans. They were punished for their owne sinne , for they consented to worship the idol , and commit folly with the daughters of Moab : or r●ther were principall ring-leaders , and first actors in this Commick-tragedie , as may appeare by the practise of Zimri Prince of the familie of the Sime●nites , v. 6. in bringing C●sbie a Madianitis● woman , into his tent , in the sight of Moses , and the whole congregation . Therefore because they did not hinder them from committing this fact , as they might , beeing in place of gouernment , but did partake with them in the sin they are first punished , & that more seuerely : for a thousand of them were hanged vp the same day , v. 4. the rest of the people , to the number of 23 thousand , were slain by the sword , at the commandement of God. v. 5. to which Paul had an eye , when he said , that there fell in one day 23 thousand . 1. Cor. 10. 8. meaning of the common sort , excluding those that were hanged vp : for in all there were 24 thousand . Num. 25. 9. Thus the contrarieti● which seemes to be betwixt those two places , may be better accorded , then to say ( as some doe ) that the pen-men , or scribes , failed in copying out the bookes . Or ( as others ) that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul : or as others , that Paul is not contrarie to Moses , seeing that if there were 24 thousand , ( as Moses saith , ) there were 23 thousand : for there is no reason why the Apostle should vse the lesse number rather then the greater , ( except that which I haue said ) considering the greater is as round a number as the lesse . Obiect . VI. Dauid sinned in numbring the people , and they were punished for his sinne : Achan sinned , and the people fell slaine before the men of Ai : therefore euery man doth not beare his owne entire burden . The like may be said of the children of the Sodomits , and of the first borne of the Egyptians , who bare the burden of their parents sinne . Ans. The people were punished for their owne sinnes : and so was Dauid , albeit not in his owne , but in their persons : for God punished him in his kind , in destroying the people with that fearefull plague , in whose great multitude he had gloried so much . Indeede their punishment was occasioned by his sinne : but caused by their owne : for no man , though neuer so holy , is without sinne , and therefore none but deserue punishment : nay , it is Gods mercie , that we are not consumed . Lam. 3. 22. And albeit all the infants perished in the Deluge , and in the ouerthrow of Sodome and Gomorrha , which could neither imitate , nor approoue the actions of their forefathers : yet their death was deserued . For though infants be truly called innoc●●ts , in regard of actuall sinne : yet they are not innocents in regard of originall : for from the wombe they carrie a woluish nature , which prepares them to the spoile , though they neuer did hurt : the Scorpion hath his sting within him , though he doe not alway strike : and though a Serpent may be handled whilst the cold ●ath benummed him ; yet when he is warmed , he will hisse out his venomous poison . Mans practise doth cleare God of vniustice in this behalfe , in killing the young cubbes , as well as the old foxe : the wolues whelps , as well as the damme . Albeit if we speake of their finall estate , and come to particulars , we are to leaue secret iudgements to God. The example of Achan is more difficult , seeing that for his sinne , 36 of the people were slaine , Iosh. 7. 5. and his whole familie rooted out , v. 25. who were not consenting to his fact , nor guiltie of his sinne . Yet something may probably be said in this case . First , that they were guiltie of this his sinne in part , in not punishing theft so seuerely as they ought to haue done , which was a meanes to embolden Achan to steale the execrable thing . Secondly , that priuate good must yeeld to the publike ; as the life of euery particular person to the generall good of the whole Commonwealth : thus souldiours in the warres , redeem the publike peace by the losse of their own liues : now the manifestation of the glorie , of the wisdome , power , and iustice of God , is the publike good of the whole Church : therefore mens priuate good , euen their liues , must giue place to it : especially considering he neuer inflicts temporall punishment for the publike good , but he respects therein the priuate good of his Elect , whome he corrects in iudgement , not in ●urie . Thirdly , howsoeuer Achan did beare the burden of his owne sinne ; this iudgement might be inflicted vpon them for their good : for temporall punishment , yea death it selfe , is sometimes inflicted for the good of those that are punished , as we see in the children of the Sodomits , many whereof ( no doubt ) were taken away in mercie , lest malice should haue changed and corrupted their minds : and sometime for the terrour of others , to be a warning peece to make them take heede ; and sometime for both : as it may be it was in this particular . Fourthly , sinne committed by a particular man , that is a member of a politike bodie ▪ doth after a sort belong to the whole bodie : thus the Lord saith , that blood defileth the land , which cānot be clēsed of the blood that was shedde therein , but by the blood of him that shedde it . Numb . 35. 33. And thus Achans sinne , though not knowne to the people , made the whole armie guiltie before God , till he was put to death . Iosh. 7. 11 , 12. Lastly , if the tithing of an armie , for the offence of some fewe , haue beene thought lawfull and iust : why should the death of 36 men seeme vniust for the sin of Achan , especially considering it was to make the people more prouident to preuent and take heede of the like euill ? If these reasons satisfie not , yet let vs rest in this , that Gods iudgements are often secret , but alway iust . See August . lib. quaest . in Iosh. q. 8. and Calvin in 7. cap. ●osh . Obiect . UII . If euery man must beare his owne burden , Dauid shall as well beare the burden of his murthering Vrias , by the sword of the children of Ammon , as Saul the murthering of himselfe with his owne sword , Peter his denying Christ , as Iudas his betraying him , &c. Ans. By the sentence of the Law , euery one is to beare his owne burden , and to satisfie for his owne sinne , in his owne person : but the Gospel , ( the second part of Gods word , ) makes an exception : which is , that they which haue their sinnes set vpon Christs reckening , shall not giue account for them againe : and those that haue the burden of them laide vpon his shoulders ( who hath borne our sinnes in his bodie vpon the crosse , 1. Pet. 2. 23. ) shall not beare the burden of them themselues at the last iudgement . Therefore true beleeuers , which haue Christ their suretie , satisfying the rigour of Gods iustice for them , shall not answer or satisfie forthē themselues : for they are freed by him from a threefold burden . First , frō the burden of ceremonies ( & so consequently of humane lawes and ordinances ) which were a yoke ( as Peter saith ) which neither we , nor our fathers , were able to beare . Act. 15. Secondly , from the burden of miseries , and crosses , which befall men in this life . He doth ease vs of this burden , by his word and spirit , either in remoouing them away , Psal. 81. 7. or in giuing strength and patience to beare them , 2. Cor. 12. 9. or in mitigating & proportionating them to our strength . 1. Cor. 10. 13. Thirdly , from the burden of sinne , as well originall , as actuall , in beeing made sinne , that is , accounted a sinner , and made a sacrifice for sinne , for vs : as also by easing them that are heauie laden , in pacifying the perplexed conscience . Matth. 11. 28. It will be said , if Christ beare the burden of our sinnes , euery man shall not beare his owne burden . Ans. Both be true , and may well stand together : for Legally , euery man is to beare his owne burden , the Law requiring personall obedience , or satisfaction , or both . Euangelically , Christ our suretie doth beare the burden of them , and satisfie the iustice of God for them . 1. Pet. 2. 23. Use. Hence we learne , first , that no man can pay a ransome for his brother , or redeeme his soule from death , or satisfie the iustice of God for his sinne , seeing that euery man by the tenour of the Law , is to beare his owne burden : and by the Gospel , none can be our suretie but Christ. Secondly , here we see the nature of sinne , that it is a burden to the soule : for it is heauier then the grauell of the earth , and the sand of the sea . It is a burden to the wicked Angels , for it waighed them frō the highest heauen , and made them fall like thunderbolts into the lowest hell . To man : for as Dauid saith , it is like a gri●●ous burden , too heauie for him to beare . Psal. 38. 4. To God : for the hypocriticall and ceremoniall seruice of the Iewes , was such a burden vnto him , that he was wearie to beare it . Isa. 1. 14. Behold , I am pressed vnder you , a● a cart is pressed that is full of sheaues . Amos 2. 13. To the creatures , who groane vnder this burden , beeing by mans sinne subiect to vanitie , and corruption . Rom. 8. 20 , 21. Hence it followeth then , that those which feele not the waight & burden of their sinnes , are dead being aliue , as Paul speaks in another case . 1. Tim. 5. 6. Thirdly , we are not to wonder , that sinne beeing so heauie a burden , should be made so light a matter , by carnall men : for it is a spirituall burden , and therefore no maruell , though it be not ●elt of them that are all flesh , and no spirit . Fourthly , this shewes that the more a man doth feele the burden of his sinnes , the greater measure of grace and spirituall life he hath : and the lesse he feeleth it , the more he is to suspect himselfe , that the graces of God doe wane , and decay in him . For corruption is not felt by corruption , but by grace : & therfore the more a man doth feele the burden of his owne corruption● , the more grace he hath . Fiftly , by this we see , that the greatest part of the world are dead in their sinnes , in that they haue no sense nor feeling of this heauie burden . There is indeede great crying out of the stone in the reynes , because it is felt to be a great ●orment to the bodie : but there is little or no complaining , of the stone in the heart , because men want spirituall life , and sense to discerne it . All men can take pittie vpon a beast , if he lie vnder his burden , and will be readie to helpe him vp againe . But all haue not the like sight and sense of the spirituall burden of sinne , not sympathy of the miserie of their brethren , groaning vnder it . Sixtly , whereas Paul saith , Euery man must beare his owne burden , he meeteth with the prophanenesse and Atheisme of our time , when men make a mocke at the day of iudgement , & the strict account that euery man is to giue for himselfe . The Iewes were woont to ●east at the threatnings of God , denounced by the Prophets , and to call the visions of the Prophets , o●us Iehouae , the burden of the Lord , in a merriment , vsing it a● a by-word . Ierem. 23. 34 , 36 , 38. Thereby signifying that the threats of God , were but vaine bugs , or scarre-crowes , which might perhaps terrifie children , but could not hart them . The like prophanenesse , infidelitie , atheisme , hath crept into the mindes of many , who otherwise pro●esse the Gospel , which they testifie by their speeches , in saying , they are sure , sinne is nothing so ougly , hell is not halfe so hotte , nor the deuill hal●e so blacke , as preachers say they are : or if they be , they are sure they shall not goe loaden alone , with the burden of their sinns , but shall haue cōpany , & shall perhaps abide the brunt as well as their fellows . But alas , they know not that the burdē of sinne is intollerable , that it will eternally presse thē down to the gul●e of hell , & that they shall neuer be able to be ridde or eased of it . Seuenthly , we are here admonished to take heede of euery sinne , for there is no sinne so small but hath his waight , and such a waight , as will presse downe to the bottomlesse pit , Ro. 6. 23. And though some be greater then others , and sinke a mā deeper into condemnation , yet many small sinnes will as easily condemne , as a few great . Like as sands , though but small in quantitie , yet beeing many in number , will as soone sinke the ship , as if it were laden with the greatest burden . Eightly , seeing the guilt and punishment of sinne , is so heauie a burden , we are to ease and disburden our selues thereof . And that we may doe this , we must labour to feele the intollerable waight of it , pressing ▪ and oppressing the conscience . Therefore as those who in their sleepe are troubled with the Ephialtes or mare , feeling ( as it were ) a great mountaine lying vpon them , and pressing them down , would giue all the world the waight might be remooued . So we feeling the waight and burden of our sinnes , are to labour to be disburdened and eased thereof : & this we shall doe by our repentāce toward God , and faith in Christ. Math. 11. 28. Come vnto me all ye that are wearie , and laden , and I will ease you . ver . 6. Let him that is taught in the word , make him that hath taught him partaker of all his goods . In these words the Apostle laieth downe an other rule touching the maintenance of the ministerie , and competencie of allowance , for the ministers of the word : for it seemeth that the ministrie among the Galatians , was at that time much neglected , at least not so respected as it ought . In handling of the rule , I will first shewe the meaning of the words ; secondly , the reasons of the rule : thirdly , the obiections against it : lastly , the doctrine , and vses , that are to be gathered from it . The meaning . Let him that is taught ] The word translated taught , signifieth him that is catechized , or taught familiarly , by word of mouth , or liuely voice , as when children are taught the first principles of religion . But here it hath a larger signification ( as Oecumenius hath well obserued ) for him that is any way taught and instructed , whether it be in the first principles , and rudiments , or in points of greater difficultie ; whether plainely , and familiarly , ( as catechizers vse to doe : ) or more profoundly , for the instruction of the learned . Taught in the word ] What needes this addition ( may some say ) is there any catechizing without the word ? Answ. The Apostle addeth in the word , to shew that he meaneth not so much the doctrine of Christian religion , contained in the scriptures , as the doctrine of the Gospel , which by an exoche , or peculiar excellencie , is called the word . Act. 16. 6. They were forbidden of the holy Ghost to preach the word in Asia : which is expounded , v. 10. to be the preaching of the Gospel : Thus it is vsed , Act. 14. 25. when they had preached the word in Perga . Mark. 4. 14. The sower soweth the word . And so in sundrie other places . And it is further called the word of the kingdome , Matth. 13. 19. because it teacheth what is the kingdom of grace , and glorie : and because it beeing beleeued , or ( as the Apostle speakes ) beeing mingled with faith in our hearts , doth make vs freedenizens of the kingdome of grace in this life ; and doth aduance vs to the kingdom of glorie , in the life to come . Secondly , it is called the word of God , because he is the author of it , and no creature , man , or angel , 1. Thess. 3. 13. Thirdly , the word of saluation , Act. 13. 26. because it shewes the way and meanes of attaining saluation . Lastly , the word of life , Act. 5. 20. because it doth not only shew the narrow way , that leadeth to eternall life ; but is in it selfe a liuely word , and mightie in operation , Heb. 4. 12. For as the powerfull word of God in the beginning , did giue beeing to things that were not ; so the Gospel ( being the power of God to saluation , to euery one that beleeueth , ) doth make new creatures , by the immortall seede of the word . Make him that taught him ] q. d. catechized him . Yet as before it must be taken generally for any kind of teaching , or instruction ; for so the word is vsed else where in scripture , as Luk. 1. 4. Act. 18. 25. Rom. 2. 18. 1. Cor. 14. 19. so that this text giueth vs no iust occasion to speake of the originall , manner , vse , and profit of catechizing . Partaker of his goods ] By goods he o vnderstandeth foode , rayment , lodging , bookes , and other necessaries without the which , a minister of the word cannot followe his calling , for Paul calleth these goods , according to the common opinion , which so iudgeth of them . Luk. 12. 19. Soule , thou hast much goods laid vp for many yeares . Luk. 19. 25. Sonne , remember that thou in thy life time receiuedst thy good things . Make them partaker ] That is , communicate , affoard , giue vnto them these temporall things , seeing they giue you spirituall . Of all his goods ] Not in giuing all away , but imparting to their teachers what they stand in neede of , accounting nothing to deare for them . The Papists vpon this ground , take tithe of all , as the Priests did in the Leuiticall lawe : wheras Paul speaks nothing of tithes . There are foure principall duties , which the people are to performe to their Pastor , three of them are recorded else where in Scripture . The first is , to heare them as Embassadours sent of God , with reuerence . The second is , to obey them , and submit themselues vnto them in the Lord. The third , to loue and honour them for the worke sake . The fourth , the Apostle speakes of in this place , to giue them not onely countenance , but also maintenance . The reasons of this rule are many and waightie . We are bound ( euen by the bond of nature ) to maintaine our parents if they be in want ; because they maintained vs , and gaue vnto vs our beeing : Paul saith , It is an honest thing , and acceptable before God , for children to recompence their parents and progenitors , 1 , Tim. 5. 4. Nowe if this be so , men are bound by the same right to maintaine their spirituall fathers in Christ , that haue begotten them a new by the preaching of the word : as Paul saith , He trauelled in paine of the Galatians , till Christ was formed in them . Gal. 4. and that he begat Onesimus in his bonds Philem : v. 10. And 1. Cor. 4. 15. In Christ Iesus I haue begotten you through the gospel . Hence Paul commendeth the Galatians , Gal. 4. 15. for that if it had beene possible , they would haue plucked out their cies , and haue giuen them him . And surely we owe vnto our spirituall parents , and fathers in Christ , not onely this temporall trash , but euen our selues , as Paul saith to Philem. v. 19. Aibeit I doe not say vnto thee that thou owest vnto me , euen thine owne selfe . II. It is a law of nations , and a conclusion grounded vpon common equitie , that those that watch , labour , and spend thēselues , as a candle , to giue light to others , and that for the common good of all , should be maintained of the common stocke by all . And the Lord chargeth all the twelue tribes , euen all Israel . Deut. 12. 19. Beware that thou for sakest not the Levite , so long as thou liuest on the earth . III. Euery trade , calling , and condition of life , is able to maintaine them that liue therein ( as experience shewes : ) therefore we may not thinke , that the ministerie , beeing the highest calling , should be so base , or barren , as that it cannot competenly maintaine them that attend thereupon . IV. The ministers are the Lords souldiers , his captaines , and standard-bearers , and therefore are not to goe a warfare at their owne coste : the Lords labourers in his vineyard , and therefore are worthie of their wages , and ought to eate of the fruit of the vineyard : the Lords shepheards , set ouer the flocke of Christ to feede his sheepe , and therefore ought to eate of the milke of the flocke . And seeing it was forbidden that no man should muzzle the mouth of the oxe , that treadeth out the come : shall we thinke , that God would haue those that thresh in his floore , and separate the wheat from the chaffe , the pretious from the vile , to be muzzeled , or not to liue vpon their labours ? for they are worthie double honour , that is , all honour , reuerence , helpe , and furtherance , which labour in the word and doctrine . 1. Tim. 5. 17. V. The Ministers are to giue themselues wholly to reading , exhortation , doctrine , and to continue therein . 2. Tim. 4. 13 , 15 , 16. they are wholly to deuote themselues to the building of the Church , and to the fighting of the Lords battells : and therefore not to be entangled with the cares of this life . 2. Tim. 2. 4. therefore they are to haue their pay , and their allowance , that so they may attend vpon their callings , without distraction . VI. It is the ordinance of God ( as Paul saith , 1. Cor. 9. 14. ) that they which preach the Gospel , should liue of the Gospel : therefore those that doe not their endeauour , and inlarge not their liberalitie to vphold and maintaine the Ministerie in good estate , they withstand ( as much as in them lieth ) the ordinance of God : besides , they wast and make hauocke of the Church of God : and are guiltie of the blood of all that perish for want of instruction . I adde further , it is the will of God , that the Ministers which labour in the word and doctrine , should be plentifully and liberally prouided for : ( yet with moderation , that they draw not all mens wealth into their purses , as the Pope and Church of Rome haue done into their coffers , of whome it is truly verified , Religio peperit divitias , sed filia devoravit matrem . ) which I prooue from the Leuiticall law : for the whole land of promise , beeing no bigger in compasse then Wales , or the fourth part of England : yet yeelded vnto the Leuites , at the appointment of God , besides the share which they had out of the sacrifices , besides tenths , first fruits , &c. 48 Cities , with their suburbs . It may here be demaunded , whether the Ministers of the word are now to be maintained by common contribution , and liberalitie of the people , or not ? Ans. We must consider , that if the Ministers be sufficiently prouided for , by set stipends , as by some foundation , or by the reuenewes of the Church , men are not bound to contribute vnto them , and make them partakers of all their goods ; although in regard of thankfulnes , they owe vnto them euen themselues , as Paul telleth Philemon ; but onely such as haue not else wherewith to maintaine themselues . And we must consider the reason why Paul commandeth all that are instructed in the word , to make them that instructed them partakers of their goods , to wit , because in Pauls time , and long after , the Church was not endowed with lands or goods , whereby the Ministerie might be vpholden , neither had it publike Christian Magistrates , but was vnder cruell tyrants in persecution : and therefore those that were taught in the word , were to maintaine their teachers by liberall cōtribution , otherwise they might starue : but now the Church beeing greatly inriched , they may without contribution be sufficiently maintained of the Church goods . And that it is much more conuenient for the Ministers to be maintained by set stipends , arising from goods proper to the Church , then by voluntarie contribution , it may appeare by this , in that it cuts off sundrie inconueniences which in voluntarie contributions either cannot be , or are hardly auoided . First , slatterie , and suspition of flatterie , in beeing thought to haue some persons in admiration , because of aduantage . Secondly , the poorer sort are no way disgraced by this meanes , as they should be in contributions , except they did giue ratably as the rest . Thirdly , dissembling and deceit , in making as though they receiued little , when as they haue much , is cut off in a set stipend . Fourthly , the euill disposed would not so easily cast off their minister , and seeke a new that would teach for lesse ; or would giue nothing at all , if they were touched to the quicke , and galled for their sinnes . Fiftly , ostentation in some in giuing much , and disdaining those that giue lesse . Sixtly , suspition of couetousnes and filthie lucre in the ministers in seeming to take of those to whome they ought to giue . Seauenthly , disgrace of the ministerie , in gathering themselues , or sending others to gather the peoples liberalitie from dore to dore . Lastly , a set stipend comes nearer the order appointed by God , in maintaining the Priesthood vnder the Leuiticall law . In the next place , I will answer the common obiections that are made to the contrarie , by such as thinke it is as easie a matter , to say seruice in the church , as to do seruice in the house : to stand at the altar of God , as to follow their masters plough ; to preach in the pulpit , as to talke in the tauerne . I. Obiect . 2. Thess. 3. 10. They which will not worke , must not eate . But Ministers neuer plow , nor sow , nor hedge , nor ditch , nor vse any painfull labour : for of all men they haue the easiest liues : their greatest paines is to read ouer a few bookes , or to speake a few words , once or twise a weeke . Therefore they are not to be maintained . Ans. There is a twofold labour , one of the bodie , another of the minde : now albeit the ministers doe not wearie themselues in bodily labour , yet they are not therefore idle : for the labours of the minde , doe faire exceede the labours of the bodie : they are more painefull , they spend the spirits more , they consume naturall moisture , and bring old age sooner . The holy Ghost calleth the ministerie , the worke of the ministerie . Eph. 4. 12. nay , a worthie worke . 1. Tim. 3. 1. therefore Paul saith , that those Elders are worthie double honour that labour in the word and doctrine . 1. Tim. 5. 17. and he exhorts the Thessalonians that they would know them that labour among them ; and that they haue them in singular loue for their works sake . 1. Thess. 5. 12 , 13. Hence it is that the Scripture doeth vsually compare the worke of the ministerie , to the most toylsome labour that may be , as to the work of the husbandman , to setting , to plowing , to sowing , to reaping , to the labour in the vineyard : and the minister , to a builder : to a shepheard , that watcheth his flocke ; to a soldiour that fighteth in the warres , &c. Againe , we may not iudge of the painfulnes of the calling , by the outward appearance : for so a man would thinke a King had the easiest life of all ; when as the truth is , the toyle which he takes and the cares wherewith he is possessed , doe exceede all other cares : if a man knew the trauaile that is required to the welding of a scepter , and the paine that is taken in wearing of a heauie crowne , he would hardly stoope downe , to take the one into his hands , or to set the other vpon his head . The master builder doth not hewe the stones , nor worke the morter , nor carrie the rubbish , nor any such drudgerie ; but onely standeth by , & directeth the workemen ; & yet his labour is double to any of theirs . The master of the ship ( a man would thinke ) were idle , and did nothing : he stands not to the tackling , he stirreth not the pumpe , he driueth not the oares , he soundeth not the deepe , he rideth not the ropes ; but onely sitteth still at the sterne , and looketh to the pole-starre , and guideth the compasse ; yet his labour passeth all the rest : were it not for him , the shippe would runne her selfe vnder the water , or strike vpon the rockes , or be split vpon the sands , or fall soule with another ( as marriners speake . ) Euen so for all the world fareth it with the Ministers of the word : they seeme to sit still , to be at ease , to doe nothing ; and yet their labour is double and treble to other mens bodily labour , except they be vnfaithfull , and doe the worke of the Lord negligently . II. Obiect . Paul laboured with his hands in making of Tents , Act. 18. 3. that he might not be chargeable to any , Act. 20. 34. 2. Thess. 3. 8. Therefore Preachers are to maintaine themselues , by their handy labour , & not be chargeable to the Church . Ans. Pauls example prooueth not , that the minister ought to liue by the labour of his hāds : for first , himselfe receiued a contribution of the Philippians , when he was absent frō them Philip. 4. 16. When I was in Thessalonica ye sent once , and afterward againe for my necessitie . Therefore if Paul receiued exhibition from other churches , where he did not labour , it is lawefull for the ministers to receiue of those whome they doe instruct . Secondly , consider the reasons why Paul would not take wages of the Church of Corinth , & some others . I lest he should be a burden vnto them . 2. Thess. 3. 8. We wrought with labour and trauell , day and night , because we would not be chargeable to any of you . 2. Cor. 11. 9. In all things I kept and will keepe my selfe , that I should not be grieuous vnto you . II. That he might giue a president or example to others to tread in his steppes . 2. Thess. 3. 9. Not but that we had authoritie , but that we might make our selues an example to them to follow vs. III. That he might manifest what his end was in teaching the Gospel , not to seeke himselfe , but the saluation of his hearers . 2. Cor. 11. 14. I seeke not yours , but you . And vers . 19. We doe all things for your edification . Philip. 4. 17. Not that I desire a gift , but the fruit which may further your reckening . IV. That he might confound the false Apostles , which taught not freely , but receiued wages for their labour , whereas he receiued none : or lest they should , slaunder him and his ministery , if he should receiue wages : that he did it for filthy lucre . 2. Cor. 11. 12. But what I doe , that will J doe , that I may cut away occasion from them which desire occasion , that they might be found like vnto vs in that wherein they reioyce . Therfore Pauls example is altogether impertinent , & prooues nothing . For 1. he himselfe tooke wages : 2. when as he refused it , it was vpon speciall consideration : 3. he did not onely permit , but also command that the ministers should be maintained . III. Obiect . Math. 10. 8. Freely ye haue receiued , freely giue : therefore as it was vnlawfull for the Apostles to take any reward for their labour , so is it for preachers at this day . Ans. I. This text is specially to be vnderstood of the extraordinarie gift of working miracles , which Christ hauing freely bestowed vpon them , he would haue them to vse freely , not seeking thereby to enrich themselues by exacting or taking any thing , or to winne reputation and glory among men . II. If we vnderstand it of the whole ministerie , as well of preaching , as of working miracles , it is to be taken as a precept forbidding only filthy lucre , that they should not make marchandize of the word of God setting it to sale , in preaching the word with purpose to benefit themselues , to feede their bellies , or to get a name and reputation in the world , which is forbidden in other places , as 1. Tim. 3. 3. Tit. 1. 7. but for the glory of God , the discharge of their duties , and the saluation of their hearers . Great reason there is of this precept . 1. Because the graces of God exhibited vnto vs in the preaching of the word , are so pretious , that they cannot be valued at any price , all earthly things a man can desire , are not to be compared to them , as the wise man saith , therefore Peter said to Simon Magus , Thy money perish with thee , because thou thinkest that the gift of God may be obtained by money , Act. 8. 20. 2. Because it is not in mans power to sell them , seeing he is not Lord ouer them , but steward and dispenser of them , 1. Cor. 4. v. 1. 3. Because that which God hath giuen freely , ought not to be sold basely : seeing by that meanes , that is made saleable , which God would haue free , which kind of marchandize is vsed in the Church of Rome at this day , in their Indulgences , wherein they sell pardons for remission of sinnes , and set euen heauen it selfe to sale , for a small summe of money . III. This text must so be expounded , as that it crosse not other precepts in this commission , and that Christ be not contrarie to himselfe , which he should be , if it were vnlawfull for preachers to take any thing for their paines : for in the 10. verse he saith , The workeman is worthy of his meate : therefore he may receiue it : and vers 11. he enioyns them to enquire in euery towne where they came , who is worthy , and there abide . Therefore they were not vtterly barred from taking all necessaries , for they might take their lodging , their food , their raimen● ; with this they were to be content , and more then this they might not take , though it were offered them , or forced vpon them . Ti 〈…〉 Elizeus refused the gift offered him by Naaman for curing his leprosie , least Gods gifts should be made a ga 〈…〉 e , or least that which was giuen to set forth Gods glorie immediately , should be an occasion of satisfying mens greedie desires . IU . Obiect . Math. 10. 9. The Apostles are forbidden by Christ , to possesse gold , or siluer , &c. Answ. We may not precisely vrge the letter of the text , for so we shall make the Apostles practise contrarie to Christ precept : & so he should condemne himselfe , for he had his bagge , which Iudas bare . He had besides his vpper garment , Ioh. 13. 4. and coate without seame . Ioh. 19. 23. Luk. 22. 36. Peter had sandalls , Act. 12. Paul had a c●oake , 2. Tim. 4. Yea Christ afterwards saith vnto them , But now he that hath a bagge let him take it , and likewise a s●rip , &c. II. It was a temporary precept , giuen them in commission only for that present , and their going without gold , siluer , a scrip , two coates , shooes , a staffe , signifies , that they should goe in haste , committing themselues wholly to the prouidence of God , not caring for prouision , or victuals , which is signified by a scrip , by siluer , & gold : nor of change of raiment , signified by two coates : nor of defending themselues against violence , by the staffe . Vse . Here we see that there are two sorts of men in the Church , some teachers , others to be taught , called in scripture teachers and hearers . The ground of this distinction , is taken from the good pleasure of God , who hath ordained that man should be taught by man , partly because of mans weakenesse , who could not endure the glory & maiestie of God , speaking vnto him : partly , that nothing might be ascribed to the excellencie of the instrument , in the conuersion of men , but that God might haue all the glorie of it , as the Apostle speakes , 2. Cor. 4. 7. We haue this treasure in earthen vessels , that the excellencie of that power , might be of God , and not of man. There is setdown , Deut. 5. v. 23. &c. a notable ground for the institution of the holy ministerie by man , in stead of Gods liuely voice from heauen . And it was one of the ends which God had in giuing his law in so great maiestie , to teach vs , that it is for our good , that he doth not instruct vs with his owne liuely voice from heauen , and speake vnto vs in his owne person : and that therefore we should be content , nay desirous rather to be taught by man. For when the people desired that they might not heare the voice of the Lord any more , but that Moses might speake vnto them , the Lord answered , They haue done well to say so , I will raise them vp a Prophet from among their brethren , like vnto thee , and I will put my words in his mouth , and he shall speake vnto them all that I command him . Deut. 18. 17 , 18. This crosseth the curiositie of those , who not contenting thēselues with the word of God deliuered by the ministerie of man , desire that God would speake vnto them with his owne mouth from heauen . For the Israelites found it by experience , that it was a fearefull thing , full of horrour and astonishment to heare the voice of God , therefore they desire they may heare it no more , lest they die . Deut. 18. 16. But the Anabaptists obiect that vnder the N. T. all shall be taught of God. Ioh. 6. v. 45. and they shall not teach euery man his neighbour , and euery man his brother , saying , Know the Lord. Therefore the publike ministerie is now needlesse . Ans. The wordes must not be vnderstood simply , but comparatiuely , and synecdochically . Comparatiuely , that there shall be farre greater knowledge vnder the new Testament , then was vnder the old . Isa. 11. 9. The Apostle saith not , that there shall be no teaching at all , ( for Christ hath giuen some to be Prophets , others Pastors and teachers , for the work of the ministerie , and the edification of the bodie of Christ. Eph . 4. 11 , 12. ) But that there shall be no neede of this kind of teaching , to catechize them in the first rudiments , as to teach them what God is . Synecdochically , not of perfect and absolute knowledge , for we all know but in part , 2. Cor. 13. 12. But of initiate , or inchoate knowledge , which shall be consummate in the life to come . Further , vpon this distinction it followeth , that hearers are not to intermeddle with the publike duties of the ministerie , for euery man is to abide in the calling wherein God hath placed him , and therein to liue contented . 1. Cor. 7. For no man may take vnto himselfe this honour , but he that is called , as was Aaron , Heb. 5. 4 For albeit it be true which Ambrose writeth , that in the beginning of the preaching of the Gospel , & founding of the church of the New Testament , all Christians did teach and baptize indifferently : yet afterward , when the Churches were founded , it was not lawfull , neither is it now . And though there be neither male nor female in Christ , but we are all one in him , Gal. 3. 28. namely , in receiuing of the Gospel : yet in dispensing of it , there is great difference : it beeing vnlawefull for a woman to preach , or publikely to teach . I permit not a woman to teach , 1. Tim. 2. 12. Let women keepe silence in the Churches , for it is not permitted vnto them to speake , 1. Cor. 14. 34. Apoc . 2. 20. This coudemneth the fantasticall opinion of the Anabaptists , that all men may speake publikely without any difference , according to the instinct of the spirit , and measure of his gifts . Againe , when Paul saith , He that is taught in the word , &c. him that taught him in the word , &c. he shewes what the dutie of the minister is , that lookes to liue by his ministerie , namely , not to feed his auditorie with Philosophie , or fables , or lying Legends : nor to preach Poeticall fictions , Thalmudicall dreames , Schoolemens quiddities , Popish decrees , or humane constitutions , o● to tickle the itching eares of his auditory with the fine ringing sentences of the Fathers ( ●or what is the cha●●e to the wheate ? ) But he must preach the word of God : for there is no word nor writing in the world besides , that hath a promise to be the power of God to saluation . Rom. 1. able to make men wise to saluation . 2. Tim. 3. 15. to giue an inheritance amongst them that are sanctified . Act. 20. To be liuely & mightie in operation , sharper then any two edged sword , entring through , euen to the diuiding asunder of the soule and the spirit , the ioynts and the marrow , and to be a discerner of the though●s and intents of the hearts , Heb. 4. 12. and that can make the man of God absolute to euery good worke . 2. Tim. 3. 17. but onely this word giuen by diuine inspiration . It beeing not onely the seed by which we are begotten and borne anew , but the food by which we are nourished : both milke for the babe , that is , a nouice in religion , and strong meate for him that is of yeares : and therefore beeing perfect nourishment , the bread of life for him that is hungrie , and the water of life for him that is thirstie , what needes there any more ? Besides , no word nor writing hath the propertie of fire saue onely the word of God , to dispell the darknes of ignorance by enlightening the minde with the sauing knowledge of the truth : and to h●at , yea to enflame the affection with a zeale of Gods glorie , by burning vp the corruption of nature . Againe , Diuinitie is the mist●is , all liberall arts , tongues , historie , &c. are but handmaids to attend vpon her : now when the mistris is speaking , it is good manners for the maide to hold her peace . To this word alone the Prophets were tied by their commission , What I shall command thee , that shalt thou say . And the Apostles , You shal teach what I haue cōmanded you . Christ himselfe taught nothing but that which he had heard & receiued of his father . Ioh. 8. 28. Paul deliuers nothing but that which he receiued of Christ ▪ 1. Cor. 11. 23. and taught nothing but that which Moses and the Prophets had written . Act. 26. 22. Paul commāds Timothie to charge the Pastours of Ephesus , that they teach no diuers doctrine , either for matter or manner , for substance or circumstance . Yet here we must take heede of extremities : for in some cases it is lawfull in preaching to vse Philosophie , the testimonie of prophane writers , and quotations of Fathers . I. When we haue to deale with heathen men ( who will not be so easily mooued with the authoritie of the Scriptures ) we may conuict them by the testimonie of their owne writers , as Paul did the Athenians , Epicures , and Stoikes , by the testimonie of Aratus , Act. 17. 28. and the Cretians , by the testimonie of Epimenides . Tit. 1. 12. II. In preaching to a mixt congregation , where some are infected with Poperie , or some other heresie , and will not receiue the doctrine deliuered , nor yeeld vnto the truth , except it haue the consent of the fathers of the Church . III. In handling of some controuersall point of diuinitie , shewing that the doctrine we teach is no new doctrine , but that which was taught in the Primitiue Church , especially in speaking to the weake , who haue not as yet left their old superstition wherein they were nuzzeled . IIII. To cut off the calumniations of the malitious aduersaries , who must needes haue their mouthes stopped by some other meanes then by the Scriptures . V. In the necessarie vnfolding of the meaning of certaine places of Scripture , which without Philosophie cannot be conceiued . In such a case we may vse humanitie in descending to the reach and capacitie of the auditorie , and so teach heauenly things , by earthly things , as our Sauiour Christ taught regeneration by the similitude of the winde . Ioh. 3. Yet all these must be vsed , first , sparingly , secondly , when there is iust cause , thirdly , without ostentatiō , fourthly , deliuering nothing to the people , the ground whereof is not in the word . This shewes , that the maine scope of the ministerie , is , to preach the word purely , and to applie it powerfully to the consciences of men : and it condemnes all deceitfull handling of the word , and all huckster-like dealing , in mingling wine and water together , wheat and chaffe , gold and drosse , in peruerting it with aguish and sottish conceits , in wresting it with allegories , tropologies , and anagogies , and in wringing the text till they make it bleede , and so ( as an ancient writer saith ) presse the two dugges of the Scriptures , the old and new Testament , that in stead of milke they drinke nothing but blood . This teacheth the hearers likewise to rest contented with the bare word , without hungring after new doctrines , as the Athenians after newes , or beeing drawne away from the simplicitie that is in Christ , by the subtiltie of seducers ; or by deuises and quiddities of mans braine . Let those therefore which loath Manna . & long for Quailes , remember that if God giue them their desire , he will also giue them their desert . Let them take heede lest he punish them with a famine , not of bread , nor a thirst of water , but of hearing the word . Amos 8. 11. And let those that haue itching eares , in heaping vp to themselues a multitude of teachers , take heede also that they haue not tingling eares , when they shall heare of the iudgements of God for the contempt of his word . Further , whereas Paul saith , He that teacheth , is to be maintained : it is a good Item for all idle drones that will not labour , and all dumme dogges that cannot barke , they may not expect the maintenance which is due vnto the Ministers : for it is ge nerally true of all men , and much more true of the Minister , that he which will not labour , must not eate . And great reason it is that he which looketh for his hire , should doe his worke : he that would liue of the sacrifice , should minister at the altar : he that lookes to be fedde with corporall bread , should breake vnto his hearers the bread of life : he that would reape carnall things should sow spirituall things : he that would not haue his mouth muzzeled , should thresh out the corne : he that would drinke of the wine , should plant the grape : he that lookes for milke , should feede the flocke : that is , he that will liue of the Gospel , should teach the Gospel . It is a maxime not onely of the Canon law , but grounded vpon the law of nature , that beneficium postulat officium , a benefit requireth a dutie : or more plainly , a benefice requireth an office , and diligence in the office . They therefore that c●re not so much for the feeding of the sheepe , as for the feeding of themselues , and feare not so much the losse of the flocke , as the losse of the fleece , doe not onely violate the law of God , but euen the law of nations , and the law of nature . Againe , hence I gather , that those that labour in the word and doctrine , may lawfully take wages , albeit they haue sufficient of their owne to maintaine themselues : it is the very equitie of this text . For if they that are instructed in the word , are to make those that instructed them partakers of their goods : then it is lawfull for them which instruct and teach , to receiue something in recompence of their labour , seeing that the labourer is worthie of his wages . Yet this one caueat must be remembred , that if receiuing of wages be a hindrance to the Gospel ( as it would haue beene in Paul ) it is not lawfull : for we may not so vse our libertie , as that we thereby hinder the free course of the Gospel . We may here further perceiue the great want of deuotion , which is in most men of these daies . For as the crie of the poore in the streetes , and at our dores , is an argument that there is no mercie , no bowells of pitie and compassion : So , in that there are so many needie poore wandring Leuites , which would gladly serue for a morsell of bread , or a sute of raiment , it is a pregnant proofe there is very small deuotion in men for the maintenance of religion ; especially in those which are so straight laced , and short sleeued , in bestowing any thing for the good of the Ministerie , and yet in keeping of houndes and hawkes , and worse matters , in maintaining players , iesters , fooles , and such like , are very lauish and profuse , to their great cost . This hath beene the practise of the world , and the contemptible estate of the Ministerie in former times . Foure hundred false prophets were richly prouided for at Iezabels table , 1. King. 18. 19. whereas the true Prophets of God in the meane time were faine to hide their heads , hauing scarse bread and water , and that not without daunger . Well , her practise shall condemne a number of professours : nay , our forefathers zeale and forwardnes , ( notwithstanding they liued in blindnes ) shall condemne our coldnes , in this behalfe : what speake I of our forefathers ? euen the stones in the ruinated Abbies , and other religious houses , shall rise vp in iudgement against vs : for those places could maintaine thirtie or fourtie idle bellies , which did nothing but nuzzle men in superstitious idolatrie : whereas now the same place will not competently maintaine one or two to instruct them in the way to eternall life . And no maruaile : for we take from the Church , as fast as they gaue to it . In old time they were wont to say , What shall we giue the man of God ? 1. Sam. 9. but now with the sacrilegious Church-robbers , they say , Come , and let vs take the houses of God in possession . Psal. 83. 12. The Iewes were exceeding forward and liberall in their contribution to the Tabernacle ; some brought gold , others siluer , silke , pretious stone , the meaner sort , rammes skinnes , goats haire , &c. so that more thē enough was offered by thē in such sort that Moses was forced to cause a proclamation to be made to stay the people from offering . Exod. 36. 5. 6. This their example in beeing so forward to contribute to the materiall Temple , shall condemne our backwardnes in conferring so little to the Ministers , who are the liuing temples of God , and to the ministerie which is in the place of the altar : for looke by how much God hath diminished the cost of the altar , and the charges of the ceremoniall worship vnder the old Testament , by so much more doth he require the Ministerie to be maintained , and spirituall worship furthered in the New. Lastly , if they that doe not put too their helping hand to vphold the Ministerie , are to be condemned ; what condemnation trow we thē belongs to sacrilegious persons , that robbe the Church of her reuenewes , and deuoure holy things ? 7 Be not deceiued , God is not mocked : for whatsoeuer a man soweth , that shall he also reape . Here the Apostle preuenteth sundrie secret obiections against the former precept . v. 6. For the Galatians might plead for themselues in this manner . Whereas thou enioynest vs to make those which instructed vs in the word , partakers of all our goods : alas , we cannot doe it . It is an vnreasonable thing thou exactest of vs : for , as for some of vs , we haue a great familie and charge to looke vnto , wife and children to prouide for ; and for them we must prouide , otherwise we dente the faith , and are worse then infidells . 1. Tim. 5. 8. others , are poore and needie , fitter a great deale to receiue , then to giue : and those that can giue are not so to giue , that others may be eased , and they thēselues pinched . 2. Cor. 8. 13. And as for the Ministers themselues , many of them are couetous and insatiable , and therefore it is euill spent that is bestowed vpon them : some of them need not , and therfore we neede not to giue : and why doe not those that are needie , follow Pauls example , who laboured with his hands , and got his liuing by making of tents , because he would not be chargeable vnto any ? or why doe they not lead a single life ( as in former times they did ) that so they may be lesse burdensome to the Church , and more beneficial to their brethren ? Besides all this , God hath promised , he will be the portion and inheritance of the Leuites ; and therefore we neede not be so hastie to share with them in all our goods . To these and all other vaine and friuolous excuses of the same kind , made by worldlings of corrupted minds , the Apostle answereth in these words , Be not deceiued , God is not mocked , as if he should say , I know right well , you are very cunning in seeking out shifts and pretending reasons to excuse your faults , and to exempt your selues from the preformance of the former duty , and so to couer the cursed couetuousnes of your harts with colorable excuses : But , be not deceiued brethren , they are but figg leaues , you do but danse in a nette , you cannot bleare the all-seeing eyes of God : howsoeuer these reasons may perswade you , & go for currant with men , yet they are but counterfaite in gods ostimate ( with whome you haue to deale , ) who is not mocked , nor cannot be deceiued , nor will not be deluded with such vaine excuses : therefore take heed lest in going about to deceiue them , you deceiue your selues : for looke how you deale with them , God will deale with you : & with what measure you mete vnto them , the same he will measure to you againe ; for as you sovve , so shall you reape . So that in these words the Apostle doth summarily comprise these three things . First , a disswasion from this their vaine reasoning , and wicked practise , laid downe by way of preuention , Be not deceiued . Secondly , a reason of the dehortation , shewing that these their excuses are but friuolous and vaine , God is not mocked . Thirdly , a confirmation or proofe of his former reason , for whatsoeuer a man soweth , that shall be reape . The disswasion is laid downe in these words . Be not deceiued . The like phrase of speech we haue in sundry other places , as in that aduertisement which Hezekiah giueth the Leuites . 2. Chron. 29. 11. Now my sonnes be not deceiued . And Paul the Corinthians . 1. Cor. 6. 9. be not deceiued , neither fornicators , &c. 1. Cor. 15. 33. be not deceiued , euill speeches corrupt good manners . Now men erre and are deceiued sundry waies , both in diuine and humane things ( which appertaine not to this place . ) Touching the deceit here mentioned , we are to know that a man may be deceiued and that by himselfe two waies . First , through ignorance , in iudging that to be no finne , which is a sinne , as when a man is perswaded that God is to be worshipped in an image : that when he persecutes the saints of God , he doth God good seruice . Secondly , when men are so wickedly willfull , that they wittingly deceiue themselues , in thinking they can deceiue god himselfe , and so cunningly handle the matter that he shall not know their words , nor see their works , nor vnderstand their thoughts : that whether they do good or euill , giue to the ministery , or not ; liue according to the flesh , or according to the spirit , it is all one , seeing he considereth it not , and so promise to themselues impunity , though they ●inne willingly , as Eue did in putting a peraduenture , where Gods threat was peremptorie . Both these sorts of deceit are here vnderstood specially the latter . Use. Hence we may obserue the deceitfulnes of sinne , which maketh men thinke all is well with them , and that there is no danger , &c. when the case is farre otherwise . This shewes that the heart of man is deceitfull aboue measure ( as the Prophet saith ) who can finde it out ? or who can sound the depth of the deceit of his owne heart ? or who knows the infinite windings and turnings which are in this intricate Labyrinth ? Now this commeth to passe , partly by reason of originall corruption , which the Apostle saith is deceitfull , Hebr. 3. 13. Take heede lest any of you be hardened through the deceitfulnes of sinne : partly , by reason of long custome in sinne , whereby the heart is inured to deceit , Psal. 32. 2. Blessed is the man — in whose spirit there is no guile . For from this double ground it commeth to passe , that men are so wittie in defrauding the Ministers of their due , in cutting them short of their allowance , in embezeling and purloining from them what they can : and so ingenious in inuenting probable reasons , and plausible arguments , to deceiue themselues withall , in accounting all to be gained that is thus gotten . This teacheth vs , first of all , to pray instantly that God would open our eyes that we may see our hidden corruptions , and that he would annoint them with the eye-salue of his spirit , that we may clearely see , and rightly discerne of things that differ , considering that sinne doth often apparell it selfe with the cloake of vertue . Secondly , we are to suspect our selues of our secret sinnes , and to aggraua●e our knowne sinnes by all circumstances , seeing we may so easily deceiue our selues , in flattering our selues to be cleare of this or that sinne : or at least not to be so grieuous sinners as in truth we are . Thirdly , that it is the dutie of the Minister to warne the people to take heed that they be not deceiued , as Paul doth , Eph. 5. 6. Let no man deceiue you with vaine words : for , for such things-commeth the wrath of God vpon the children of disobedience . Againe , hence I gather , that in the prime of the Church in the Apostles daies , when the Church of the New Testament was but in founding , the ministerie was in contempt : and ( as it may appeare out of other places ) the ministers were not onely neglected , or contemned , but reuiled , persecuted , accounted as the fi●th of the world , and the of-skouring of all things , 2. Cor. 4. 13. or where they were better intreated , they were but abused , scorned , reputed brain sicke fellowes , as the Prophet was , 2 , King. 9. 1● . and Paul , Act. 26. 24. This hath beene , and is the account which the world maketh of the ministers of God , which must be so farre from discouraging vs , that it should minister rather matter of ioy vnto vs , in that we are conformable by this meanes to Christ our head , who was not onely neglected of all , not hauing where to rest his head , Luk. 9. 58. but laughed to skorne , accounted a pot-companion , a drunkard , and a glutton , a sorcerer , one that had a deuill , and was madde , Ioh. 10. 20. For if we suffer with him , we shall be glorified with him . Rom. 8. 17. Thus much of the dehortation : the reason followes to be considered in the second place , in these wordes , God is not mocked , where the Apostle shewes that their excuses are but vaine , because God is not mocked , nor will not be deluded with such pretenses . First here the Apostles dealing is worthy to be obserued , in that , reproouing them which neglected their dutie to the ministers of the word , he bringeth in God himselfe taking the matter into his owne hand , making the ministers quarrell , his owne quarrell : and this he doth , to the end we might see whom we haue to deale withall , and whom we do abuse , when we abuse the ministers of the word ; to witt , that we abuse not man , but God. For albeit , it be true of all and euery sinne , which Dauid confesseth of his owne particular murther and adultery , that it is against God , yea against him alone . Psal. 51. 4. yet in these and such like cases which tend to the vndermining of his Church , and the decay of his religion and worship , he taketh himselfe more directly aimed at , and more nearely touched . When the Israelites refused to haue Samuell and his sonnes to rule ouer them , the Lord saith They haue not cast thee away , but they haue cast me away , that I should not raigne ouer them 1. Sam. 8. 7. When the Leuites were defrauded of their due , the Lord by his prophet telleth the people , Ye haue spoiled me in tithes & offerings , Mal. 3. 8. So , in this place , when the Galatians did wrongfully withhold and keepe backe that competent allowance , that was due to their teachers ; he telleth them that it was a sinne tending against God , who is not , nor will not , nor cannot be mocked : for what wrong soeuer is done to the messenger that is sent , the same is done to his Lord that sent him : & whatsoeuer disgrace or indignitie is offered an Embassadour , the same redounds to the Prince , whose Embassadour he is . This ought to be a Caueat vnto vs , to take heed howe we contemne or neglect the ministers of God , seeing whatsoeuer wrong is done them , Christ takes it as done to himselfe , Matth. 25. 45. Act. 9. 4. This lets vs see the hainous sinnes of many that professe the Gospel , specially in this kind , who , now at this day ( if euer ) are ingenious in defrauding , and eloquent in declaiming against the ministers of the word : in laughing them to skorne , as they did our Sauiour Christ , Mark. 5. 40. and abusing them in tearmes and taunts , calling them bald priests , as young children called Elizeus balde pale , ( no doubt following the example of their parents , of whome they learned it ) ascend thou balde pate , ascend thou balde pate , 2. King. 2. 23. that they are too full of the spirit , as they derided the Apostles , in saying , they were full of newe wine , Act. 2. 13. in making them their table talke , making songs of them , as the drunkards did of Dauid , and Ieremie . In scourging them with the whippe of the tongue , as the Stoicks called Paul a babbler . Act. 17. 18. and Festus , a madde man , Act. 26. Nowe in that they thus scornefully abuse his ministers , and so indignely , and disdainefully intreat his messengers , and Embassadours ; what doe they els but abuse Christ Iesus himselfe , and through their sides , wound and crucifie him againe ? When Sanacherib King of Ashur reuiled Ierusalem & Hezekiah the king , what saies the Lord ? O virgin daughter of Sion , he hath despised thee , and laughed thee to skorne : O daughter of Ierusalem , he hath shaken his head at thee . Whome hast thou railedon , and blasphemed ? and against whome hast thou exalted thy voice , and lifted vp thine eies on high ? euen against the holy one of Israel . Esay , 37. v. 22 , 23. The vse . Hēce we learne , that God hath an exact knowledge of all our actions , & cannot be deluded , Prou. 15. 11. Hell and destruction are before him , how much more , &c. Psal. 11. 4. His eies consider , his eie liddes trie the children of men . Psal. 139. v. 2. He knowes our thoughts long before they be . Hebr. 4. 12. All things are naked and bate in his sight . Reason it selfe shewes , that he which made the cie cannot but see , he that made the heart and minde , cannot but vnderstand the frame & motion thereof , Psal. 94. v. 9. 10. &c. II. This shewes the madnesse of those which say , God heareth not , seeth not , vnderstandeth not , or which say in their hearts , How should he heare ? is their knowledge in the most high ? or can he see through the thicke cloud ? III. Hence we are taught in our praiers , to power forth our hearts before the Lord , without concealing so much as the least sinne , seeing we may easily delude men , and deceiue our selues , but God we cannot deceiue . IV. It ought to be a bridle to vs to curbe and keepe in our corruptions , considering his eies pierce the darknesse , the most secret and hidden places , yea euen the secret closets and cabinets of our hearts . Thus much of the reason : I proceed to the confirmation or proofe of his reason , in these words , For whatsoeuer a man soweth , that shall he also reape . Where the Apostle prooues , that God will not be mocked with vaine excuses , seeing he will render to euery man , according to his workes , which is signified by this allegoricall speech of sowing and reaping so often vsed in Scripture , as 5. Cor. 9. 11. 2. Cor. 9. 6. in which places , labour and cost in doing good , and being beneficiall , specially to the ministers of the word , is compared to seed ; the workers to seeds-men ; the ministers to whome this benefit is conferred , to the tilled ground : the gaine that accrewes vnto them thereby , to the haruest , wherewith God will reward them , and that according to their workes , in the generall day of retribution . This metaphor of sowing , doeth elsewhere signifie all the morall actions of a mans life , whether they be good or euill . Of good actions Salomon saith , He that soweth righteousnesse , hath a sure recompence , Prou. 11. 18. Of euill actions , he saith , He that soweth iniquitie , shall reape affliction . Prou. 22. 8. But here Paul restraines it , to those good workes of liberalitie , which are performed in the maintenance of the ministerie . And he calleth that which is bestowed vpon the ministers of the word , seede , which beeing sowne , doeth recompence the cost , thirtie , sixtie , an hundred fold : that so they might not think their labor lost , nor their cost bestowed in vaine , seeing they were to receiue , that which they laid forth , with aduantage . But here it may be said , This prouerbiall sentence is not alwaie true : for sometime men sowe much , & gather but litle , Deut. 28. 38. Agg. 1. 6. nay sometime they sowe , and reape not . Mich. 6. 15. Againe experience shewes , that , that which is sowen , may degenerate into another kind Ans. It is not necessarie that prouerbiall sentences should be true at all times , and in euery particular : if they be true for the most part , or in that for which they are brought , it is sufficient , as that , Matth. 13. 57. a prophet is not accepted in his owne countrie is for the most part true , though not alwaies . So , whatsoeuer a man soweth , the same commonly , and vsually , he doeth reape . But it will be said , howe can a man reape that which he soweth ; seeing that Christ affirmeth it to be a true saying , that one soweth , and another reapeth ? Ioh. 4. 37. Ans. In that one soweth , and another reapeth , it is not to bee imputed to nature , but to the speciall prouidence of god : the words are to be vnderstood of the prophets , who were the seedsmen , in sowing the seedes of the Gospel ; & of the Apostles , who were the reapers , whose plaine and powerfull preaching of the Gospel , did as farre exceede that of the prophets , as the haruest doth the seed time . Thus the time vnder the Law , is resembled to childhood , and infancie , that vnder the Gospell , to mans estate , Gal. 4. 1. &c. Againe , it may be said , the husbandman soweth not the body that shall be , 1. Cor. 15. 37. Therefore he reapeth not that which he sowed . Ans. He reapeth not the same indiuiduall , but yet the same specificall bodie . It may further be doubted of the trueth of that which is signified by this prouerbiall sentence , namely , whether euery man shal receiue according to his workes , for so euery man should be condemned . To which I answer , that it is not vniuersally true , for if the righteous commit iniquitie , all his righteousnesse shall be no more remembred : and , if a wicked man turne from his sinne , none of his sinnes that he hath committed shall be mentioned vnto him , Ezeck . 33. 13 , 16. It must therefore be restrained thus . He that doeth wickedly , and perseuereth therein to the ende : He that doeth well , and continueth in well doing , shall receiue according to his workes ; the seedes of his former sinnes shall not growe vp to the haruest of condemnation . For it is the priuiledge , yea the happinesse of a righteous man , so to haue his finnes couered with the robes of Christ his righteousnesse , as that they shall neuer be vncouered to his shame . Psal. 32. Esay , 43. 25. Againe , it may hence be prooued ; in that sanctification in death , is perfected , originall corruption beeing vtterly abolished : and therefore though the booke of a regenerate mans conscience be opened at the day of iudgement , yet nothing shall be found in it , but his good workes , which follow him till the resurrection . Apoc. 14. 13. Besides this , in the last sentence pronounced by our Sauiour Christ , Math. 25. only their good workes are mentioned , Come ye blessed of my father , inherit the kingdome prepared for you , for I was hungrie , and ye fedde me , &c. their sinnes and imperfections , not so much as once named , but concealed and passed ouer . II. Obiect . It may be said , that neither the good nor the bad doe reape that which they haue sowne : the godly for the seeds of good works , reape nothing but affliction : the wicked for the cursed seeds of a damnable life , comfort and contentation . To which I answer , that it is not true , if we restraine it to the tearme of this life , for so all men reape not , as they haue sowne : But it is vndoubtedly true of the life to come : for the iustice of God requires that all should be rewarded according to their workes . Rom. 2. Hence therefore we may gather , that seeing men must reape as they sow , and yet doe not reape , nor receiue their reward in this life : that there is another life after this , in which God will giue to euery one as his workes shall be , and therfore there shall be a iudgement . And because the bodie was partaker with the soule either in doing good or euill , it is iust likewise it should be partaker either of miserie , or felicitie : and therefore there shall be a resurrection . III. Obiect . The whore of Babylon must be rewarded double . Apoc. 18. 6. In the cuppe that shee hath filled to you , fill her the donble . And the Saints pray thus to God , Render to our neighbours seuenfold into their bosome . Psal. 79. 12. Therefore it seemeth that some men shall not be iudged according to their works , because they are punished aboue their deserts . Ans Shee is rewarded double , yet not aboue , but according to her deserts , giue her double according to her workes , v. 6. the meaning is not , that shee should be punished twise as much as shee had deserued ( for it is the law of God that the malefactour should be beaten with a certaine number of stripes , not aboue , but according to his trespasse . Deut. 29. 2. ) but that shee should be tormented , twise as much as shee had tormented others . Againe , these phrases and formes of speech , of rewarding double , or seuen fold , signifie , that God will pay wicked men whome to the full ( a definite number beeing put for an indefinite ) as Gen. 4. 15. Doubtlesse , whosoeuer slaieth Cain shall be punished seuen fold . The meaning is not , that the murtherer of Cain should be punished seuen fold more then he was punished for killing his brother Abel ( for it should not haue beene so great a sinne for a man to haue killed him , as it was for him to kill his brother ) but that he should be most seuerely and grieuously punished . IIII. Obiect . Infants haue no works whereby they may be iudged , seeing they doe neither good nor euill , as the Scripture speaketh of Iacob and Esau , Rom. 9. 11. therefore all shall not be iudged according to workes . Ans. These phrases of Scripture , As a man sowes , so shall be reape : euery one shall receiue according to his workes , &c. are not to be extended to all , but must be restrained to such as haue works , & knowledge , to discerne betwixt good and euill , which infants haue not . For besides that they are destitute of workes , they also want the vse of reason : and therefore they shall not be iudged by the booke of conscience , but by the booke of life . For to say as Hugo de S. Vict. doth , vpon the Rom. quaest . 59. that they shall be condemned for the sinnes which their parents committed in their conception and natiuitie , as though they themselues had actually committed them , is contrarie to that Ezek. 18. 20. the sonne shall not beare the iniquitie of the father . U. Obiect . But how shall they be pronounced iust , who beeing come to yeares of discretion , yet haue no good works , as Lazarus , and the theefe vpon the crosse , who liuing leudly all his life long , was converted at the last gaspe ? Ans. That Lazarus had no good works , whereby he might be declared iust , it cannot be prooued : the contrarie rather may be gathered out of Scripture : and that the good theefe had no good works , it is flit against the text , Luk. 23. 40 , 41. where he maketh a notable confession of Christ , and rebuketh his fellow , labouring to bring him to the faith , which was a memorable fact of Christian charitie . Secondly , though it were graunted that they had no good works in action ; yet they were full of good workes in affection , and by these they were to be iudged , God accepting in his children the will for the deede . Lazarus by reason of his extreame pouertie , and the theefe by reason of the shortnes of time which he had to liue in the world , could not be plentifull in good workes , thereby to giue sufficient testimonie of their vnfained faith : yet God accepteth a man according to that which he hath , and not according to that which he hath not , accepting the will for the deede , as he accepted the willingnes of Abraham to sacrifice his sonne , as though he had sacrificed him indeede . Gen. 22. VI. Obiect . God doth not proportionate the reward to the worke , because he doth reward works which are finite & temporall , with infinite and eternall punishment . Ans. Sinne beeing considered in respect of the act , as it is a transient action , is finite . But in a threefold confideration , it is infinite . First , in respect of the obiect against whome it is committed : for beeing the offence of an infinite Maiestie , it doth deserue infinite punishment : for if he that clippes the Kings coyne , or defaceth the Kings armes , or counterfaitet● the broad seale of England , or the Princes priuie seale , ought to die as a traytour , because this disgrace tendeth to the person of the Prince : much more ought he that violates the law of God , die the first and second death , seeing the breach thereof doth not onely tend to the defacing of his owne image in vs , but to the person of God himselfe , who in euery sinne is contemned , and dishonoured . Secondly , sinne is infinite in respect of the subiect . For seeing that the soule is immortall , and that the guilt of sinne and the blot together , doe staine the soule , as the crim●in or ska●let die , the silke or the wooll , and can no more be seuered from the soule , then spots from the Leopard : it remaineth that sinne is infinite in durance , and so deserueth eternall punishment . Thirdly , it is infinite in respect of the minde , desire , and intent of the sinner , whose desire is still to walke on in his sinnes , and except God should cut off the line of his life ▪ neuer to giue ouer sinning , but to runne on in infinitum , committing of sinne euen with greedinesse . Thus hauing the meaning of the words , let vs come to the doctrine and vse . There be two principall reasons which hinder men from beeing beneficiall and liberall to the Ministerie . The first is , because they thinke all is lost that is bestowed that way . The second is , because they are afraid lest themselues should want . To both which the Apostle makes answer in this place , comparing our beneficence in the vpholding , maintaining , countenancing of the Ministerie to seede , to teach vs that as the husbandman doth sow his corne in the ground , neuer fearing the losse thereof , but hoping for a greater increase : not doubting his owne want , but assuring himselfe of greater plentie . So we in sowing the seedes of good works , must neuer dreame of losse , or cost , considering the more we sowe , the more we shall reape : we must neuer feare want , seeing we shall receiue an hundred fold . Mark. 10. 30. If men could be perswaded of this , that the time of this life is the seede ▪ time ; that the last iudgement is the haruest ; and that as certenly as the husbandman which sowes his seede lookes for increase , so we for our good workes , a recompence to the full ; O how fruitfull should we be , how plentifull , how full of good works ? But the cursed roote of infidelitie , which is in euery man by nature , doth drie vp the sappe of all Gods graces in vs , and make vs either bad , or barren trees , either to bring forth sowre fruits of sinne , or no fruit at all , but to become vnprofitable both to our selues and others . For the reason why men are so cold in their liberalitie , so fruitlesse , so vnprofitable , is , because they doe not beleeue the promises of God , that he is true of his word , that whatsoeuer they giue to the poore , or the Ministers of his word , they lend vnto the Lord , and whatsoeuer they lay out , the Lord will restore to them againe . Prou. 19. 17. For if they were as wel perswaded of a recompence at the last day , as the husbandman is of a haruest , they would be more frequent in duties of charitie , and more plentifull in good workes , then commonly they be . Further let it be obserued , that though these words be but generally expoūded in the verse folowing , where the Apostle saith , He that soweth to the flesh , shall of the flesh reape corruption ▪ ●e that soweth to the spirit , shall of the spirit reap life euerlasting : yet are they more particularly and distinctly set downe elswhere in Scripture : as 2. Cor. 9 ▪ 6. He that soweth sparingly , shall reape sparingly , and he that soweth liberally , shall reape liberally : that is , the haruest shall not onely be answerable to the seede , and the reward to the worke ; but greater or lesse according to the quantitie , and qualitie of the worke . For euery man shall receiue his reward according to his proper labour . 1. Cor. 3. 8. For the more the husbandman sowes , the more he doth vsually reape ( except God blow vpon it , in cursing the land , as he did the Israelites who sowed much , and gathered but little ) and the lesse he sows the lesse shall his croppe be . Euen so , the more plentifull we are in sowing the seedes of good workes , the more we shall reape : and the more sparing we are , the lesse shall our haruest be . Hence I gather . First , that there are seuerall degrees of punishmentsin Hell , according to the greatnes and smalnes of sinnes : for some sinnes are but as mo●es , others as beames , Matth. 7. 4. some as gnats , others as camells , Matth. 23. 24. and therefore some shall be beaten with many stripes , some with few , and it shall be easier for them of Sodo● and Gomortha at the day of iudgement , then for them of Capernaum . Secondly , that there are sundrie degrees of glorie and felicitie in heauen , proportionall to mens works : for all men doe not sow alike , neither are their workes equall ; but haue sund●●e degrees of goodnes in them , and therefore there are answerable degrees of glorie wherewith they are to be crowned . This truth is taught elsewhere more plainly , as Dan. 12. 3. They that be wise shall shine as the brightnes of the firmament : and they that turne many to righteousnes , shall shine as the starres for euermore . Therefore as there is a greater brightnes in the starre , then in the firmament ; so there shall be greater glorie in one then in another . 1. Cor. 3. 8. Euery man shall receiue his reward , according to his owne labour , therefore seeing all mens labours are not alike , their reward shall not be alike . This is further confirmed by the parable of the talents , Luk. 19. where the master of the seruants doth proportionate his wages to their worke , making him that had gained with his talent , fiue talents , ruler ouer fiue cities , him that had gained te● , ruler ouer tenne . And whereas it may be said , that all the labourers in the vineyard , receiued an equall reward , namely , a pennie ; as well as those that wrought but an houre , or those that bare the burden , and heate of the day . I answer , it is true of essentiall glorie , all the elect shall haue equall glorie : but it is not true of accidentall glorie , therein all shall not equall . Take sundrie vessels of diuers bignesse , and cast them in to the sea , all will be filled with water , though some receiue a greater quantitie , others a lesse : So , all shall haue fulnesse of glorie ; that is , the same essentiall glorie : though in respect of accidentall glorie , some shall haue more , and some lesse . Secondly , the scope of the parable is not to shewe the equalitie of glorie , in the world to come ; but that they which are first called , ought not to insult ouer their brethren , which are not as yet called , seeing they may be preferred before them , or ( at the least ) made equall with them . It remaineth therefore for a conclusion , that there shall be degrees of glorie in heauen , as there are degrees of torments in hell , and that as mens labours differ in goodnes , so their rewards shall be different in greatnesse . Nowe mens labours differ in goodnesse , three waies ; in the kinde , in the quantitie , and in the qualitie . In the kind ; in that some are more noble in their kinde , some more base ; as to cure the maladies of the soule is a more excellent worke in it kinde ▪ then to cure the diseases of the bod●e : and therefore it hath a greater degree of glorie prom●●ed . Dan. 12. 3. They that turne many to righteousnes , shall shine as the starres for euermore . In the qualitie , or manner , in that some are done with greater loue , some with lesse : some with greater zeale , some with lesse : some with greater care and conscience to discharge our duties , some with lesse : now , those that are performed with greater loue , zeale , care , and conscience , shall ●ece●ue a greater reward : tho●e that are done with lesse , a lesser : for so is the promise , Euery man shall receiue his wages according to his owne labour . 1. Cor. 3. 8. In the quantitie , in that some labour but an houre , others beare the burden and hea●e of the day , and so according to the greatnes or s●alnes of their paines , they shall haue a greater or lesser reward . He that had so carefully emplo●ed his talent , that he gained with it ten others , was made ruler ouer ten cities : and he that had taken lesse paines , and gained bu●●●ue , was made but ruler ouer fiue , that is , had his reward ; yet a lesse reward , sutable to his worke . Further , as God doth reward the good workes of his seruants , according to the kind , the quantitie ▪ and qualitie : so he rewardeth sinnes not onely according to their degree ( as we haue heard ) but also in the same manner , according to the nature and qualitie of the sinne . 2. Thess. 1. 16. It is a iust thing with God to recompence tribulation to them that trouble you . Thus he threatneth that to the froward he will shew himselfe froward . Psal. 18. 26. And , he that sheddeth mans blood , by man shall his blood be shedde . Gen. 9. 6. And , all that take the sword , shall perish by the sword . Matth. 26. 52. And , he that stoppeth his eares at the crie of the poore , shall crie vnto the Lord , and he will not heare him . Pro. 21. 13. And , iudgement mercilesse shall be to him that shewes no mercie . Iam. 2. 13. And , Woe be to thee that spoilest , and wast not spoiled , and doest wickedly , and they did not wickedly against thee : for when thou shalt cease to spoile , thou shalt be spoiled : and when thou shalt make an ende of doing wickedly , they shall doe wickedly against thee . Esa. 33. 1. For with what iudgement men iudg● , they shall be iudged , and with what measure they mere , it shall be measured to them againe . Matth. 7. 〈◊〉 . Neither doth God barely threaten this , but he doth it in deede ; in handling sinners in their kind . Gen. 2. 17. Because thou hast eaten of the tree , cursed is the earth for thy sake , in sorrow shalt thou eate of it all the daies of thy life . Thus God punished the filthie Sodomites in their kind , in that , for their burning lust he rained vpon them fire and brimstone from heauen . Gen. 19. 24. Nadab and Abihu censing with strange fire , were consumed with fire from heauen . Numb . 10. 1 , 2. The like may be said of Adonibezek , for as he caused seuentie Kings hauing the thumbs of their hands , and of their feete cut off , to gather crummes vnder his table , so the Lord rewarded him . Iud. 1. 7. As Agags sword made women childlesse , so his mother was made childlesse among other women , beeing hewen in peeces before the Lord in Gilgal . 1. Sam. 15. 33. Thus God punished the adulterie and murther of Dauid : for as he defiled an others mans wife , so his owne sonne Absolom defiled his wiues in the sight of all Israel , 2. Sam. 10. 22. & his murther in slaying Vriah by the sword of the childrē of Ammō , in that the sword did neuer depart frō his house . 2. Sam. 12. 10. Because the Grecians accoūted preaching foolishnes : it pleased God ( as a fit & iust punishment of this their sin ) by the foolishnes of preaching to saue thē that beleeue . 1. Cor. 1. 21. Thus as Chrysost. hath obserued , the rich glutton was met with in his kind : for wheras he would not giue Lazarus a crumme of bread to slake his hunger , god would not giue him a droppe of water to coole his thirst , Luk. 16. and therefore he saith , Hieme non seminavit misericordiam , venit aestas & nihil messuit . Thus he punisheth spirituall fornication , with bodily pollution , because the Israelites went a whoring from God , therefore their daughters became harlots , and their spouses whores . Hos. 4. 12 , 13. And this is verified in the Church of Rome at this day : for as he gaue vp the heathen to reprobate minds , by reason of their idolatrie ; so hath he giuen them vp , as we may see in their vncleane cloysters ; their Sodomiticall Stewes , their beastly brothelhouses , and the like . So they that delight in looking at the rednesse of the wine , shall haue red eies , as a punishment of their sinne . Pro. 23. 30. Thus God punished the pride of the women of Ierusalem : for in stead of a sweete sauour , there was a stinke , in stead of agirdle , a rent , in stead of dressing of the haire baldnes , in stead of a stomager , a girding of sacke cloth , and burning , in stead of beautie . Esa. 3. 24. And thus the Lord shut vp euery wombe of the house of Abimelech , because of Sara Abrahams wife . Gen. 20. 18. Thus the wise man saith , Because the Israelites worshipped serpents which had not the vse of reason and vile beasts , the Lord sent a multitude of vnreasonable beasts among them for a vengeance , that they might know , that wherewith a man sinneth , by the same also shall he be punished . Wisd. 11. 13. And this manner of punishing sinners in their kinde , Iob acknowledgeth to be most iust , when he saith , If mine heart haue beene deceiued by a woman , or if I haue laid waite an the dore of my neighbour : let my wife grind vnto another man , and let other men bow downe vpon her . Iob 31. 10 , 11. Use. First , here we see the iustice of God in awarding the last sentence , nay his bountie and seueritie : his bountie , in recompencing men aboue their deserts ; his seueritie , in punishing sinners according to their deserts . For as he will denie any thing in iustice that denied to Diues a droppe of water to coole his tongue , Luk. 16. 24. 25. so he will recompence any thing in mercie , that will recompence a cuppe of cold water . Math. 10. 42. This integritie in iudgement without partialitie , is signified by the white throne , Reu. 20. 11. and it serues as a patterne and example for all Iudges and Magistrats to follow , in laying iudgement to the rule , and righteousnes to the ballance , Esa. 28. 17. that is , in hearing causes indifferently , and determining equally , examining them ( as it were ) by line and square , as the mason or carpenter doth his worke . The Grecians placed Iustice betwixt Leo and Libra , thereby signifying that there must not onely be courage in executing , but also indifferencie in determining . The Egyptians expresse the same by the hieroglyphicall figure of a man without hands , winking with his eyes ; whereby is meant our vncorrupt Iudge , who hath no hands to receiue bribes , nor eyes to behold the person of the poore , or respect the person of the rich . And before our tribunalls we commonly haue the picture of a man , holding a ballance , in one hand , and a sword in the other , signifying by the ballance iust iudgement , by the sword , execution of iudgement . For as the balance putteth no difference betweene gold and lead , but giueth an equall or vnequall poise to them both , not giuing a greater waight to the gold for the excellencie of the mettall , because it is gold , nor a lesse to the lead for the basenes of it , because it is lead . So they were with an euen hand to way the poore mans cause as well as the rich . But it is most notably set out by the throne of the house of Dauid , mentioned Psal. 122. 5. which was placed in the gate of the citie towardes the sunne rising : in the gate , to signifie that all which came in and out by the gate of the citie might indifferently be heard , the poore as well as the rich , and might haue accesse and regresse , too and from the iudgement seate . Towards the rising of the sunne , in token that their iudgement should be as cleare from corruption , as the sunne is cleare in his chiefest brightnes . Secondly , this confutes the common opinion of the Schoolmen , who as they truly affirme that God rewardeth his Elect , supra meritum , aboue their desert ; so they erroniously teach that he punisheth the reprobate , citra condignum , lesse then they haue deserued . For God powreth vpon the wicked , after this life , the full violls of his wrath , punishing them in the rigour of his iustice , without all mercie , not onely according to their works , in regard of the nature and qualitie , but in respect of the measure and quantitie . Lastly , this doctrine seriously considered and thought vpon , that we shall drinke such as we brew , reape such as we sow , and that men shall haue degrees of felicitie , or miserie , answerable to their workes , answerable to the kind of their worke , to the quantitie and qualitie thereof ; will make vs more carefull to auoid sinne , and to be more plentifull in good workes , then if with the Papists , we should teach iustification by workes . Againe , in that euery one shall reape as he soweth , that is , shall be rewarded not according to the fruit and successe of his labour , but according to his labour , be it more , or lesse , better or worse : it serues ( first of all ) to comfort the ministers of the word , which are set ouer a blinde ignorant people , who are alwaie learning and neuer come to the knowledge of the 〈…〉 th : they must not be discouraged , thogh after long teaching there be little knowledge or amendment ; after much paines 〈◊〉 , little profiting ; but rather a coldnesse , a backewardnesse , a decl●ning in all sorts and degrees . They must remember , that if their Gospell beeing deliuered with such simpheitie , with such assidu●tie , with such euidence and demonstration of the spirit , be h●d at is hid to them that perish , in whome the God of this world hath blinded the mindes of the infidells , that the glorious Gospel of Christ should not shine vnto them . 2. Cor. 4. 3 , 4. Besides , let them consider that though they seeme to labour in vaine , & to spend their strength in vaine , and that their words take no more effect then if they were spoken in the winde : yet , that their iudgement is with the Lord , and their worke with their God. Isa. 49. 4. remembring that God wil giue to euery man according to his worke , according to the kind , the quantitie , the qualitie thereof : and not according to the fruit , or successe of his worke . It may serue also as a cordiall to euery man that is painfull & faithful in his calling , thogh neuer so base & seruile , as to a shepheard which watcheth his flock , or a poore drudge that attēds vpon his masters busines : he is to cōfort himselfe with this , that though he see no great good that comes by his labour and trauel , yet if he be obediēt to him that is his master according to the flesh in all things , not with eye-seruice as men-pleasers , but in singlenes of heart , seruing God and whatsoeuer he doth , doing it heartily as to the Lord , and not to men : let him know , and assure himsel●e , that of the Lord he shall receiue the reward of inheritance . Coloss. 3. 22 , 23 , 24. And the promise is more generall , Eph. 6. 5. Know ye , that whatsoeuer good thing any man doth , the same shall he receiue of the Lord , whether he be bond or free . It serueth further , as a comfort against inequallitie , whereas the wicked flourish in all manner of prosperitie , and the godly lie in contempt and miserie ; for the time shall come , when euery one shall reape euen as he hath sowne . When God will punish the sinnes of the reprobate with eternall torment , according to their deserts ; and crowne the good workes of his seruants , with an eternall waight of glorie , aboue their desert : for pietie shall not alway goe vnrewarded , neither shall impietie alway goe vnpunished , for as the Psalmist saith , The patient abiding of the righteous shall not perish for euer . And againe , doubtles there is a reward for the righteous , doubtlesse there is a God that iudgeth the earth . Againe , this condemneth the damnable opinion of Atheists , who thinke all things come to passe by nature , or fortune ; and that doomes day is but a dreame : and that sticke not to say , It is in vaine to serue God , and what profit is it , that we haue kept his commādements ; and that we haue walked humbly before the Lord of boasts ▪ as though good workes should neuer be rewarded , nor sinne punished : albeit the Lord hath said , Behold I come quickly , and my reward is with me , to giue to euery one as his works shall be . Apoc. 22. 12. Besides , it meeteth with the practise of those men , which sowe nothing but cock●e , and yet expect a croppe of wheates or nothing but darnell , and yet looke to reape a barly haruest : that is , such as sowe nothing but the cursed seeds of a damnable life , and yet looke to reape the haruest of eternall life : for as a man soweth , so shall he reape : such as he brueth , such shall he drinke ; Euery one shall eate the fruit of his owne waies , and be filled with his owne deuises , Prou. 1. 31. It doeth further detect the follie of those which fraught the shippe of their soule , with nothing but faith , resting ( in carnall presumption ) vpon a vaine opinion of faith , and neuer caring for good workes : against whome Saint Iames writeth , chap. 2. v. 14. What auaileth it , though a man say he hath faith , when he hath no workes ? can the faith saue him ? 20. Wilt thou vnderstand , O thou vaine man , that faith which is without workes is dead ? We must therefore sowe the seedes of good workes in this life , if after this life we looke to reape the haruest of eternall life : & giue all diligence by good workes to make our calling and election sure , that as it is sure in it selfe in Gods vnchangeable decree , 2. Tim. 2. 19. so we may make it sure to vs. 2. Pet. 1. 10. and so lay vp in store a good foundation against the time to come , that we may obtaine eternall life . 2. Tim. 6. 19. Lastly , it crosseth the wicked conceipt and imagination of those men , that sing a requiem to their soules , in promising to themselues an impunitie from sinne , and an immunitie from all the iudgements of God , notwithstanding they goe on in their bad practises ; and all because God doth not presently take vengeance on them for their sinnes . For they do not consider , that their sinnes are as seedes , which must haue a time to growe in , before they come to maturitie ; but beeing once ripe and full-eared , let them assure themselues , God will cut them downe with the sickle of his iudgements , as we read Gen. 15. 16. They remember not what the Lord saith by Ieremie , that he will not wearie himselfe with following after these wild asses , vsed to the wildernesse , which snuffe vp the winde by occasion at their pleasure , and none can turne them backe , but will seeke for them , and finde them in their moneths , that is , when their iniquitie shall be at the full , the Lord will meete with them . 8. For , he that soweth to the flesh , shall of the flesh reape corruption : but he that soweth to the spirit , shall of the spirit reape life euerlasting . Here Saint Paul specifieth that in particular , which before he had deliuered in generall , vz. what he meant by sowing , and reaping . And this he doth by a distribution , or enumeration of the kindes of sowing , and reaping : she wing , that there are two sorts of seeds which men sow in this life good and euill . Two kinds of sowers , spirituall men , and carnall men . Two sorts of ground , in which this seede is sowne ; the flesh , and the spirit . Two sorts of haruests , which men are to reape according to the seede ; corruption , and life : as Paul saith , If ye liue after the flesh , ye shall die : but if ye mortifie the deedes of the bodie , by the spirit , ye shall liue . Rom. 8. 13. These two sorts of haruests beeing answerable to the seede : corruption and death , beeing the haruest of the seede sowne to the flesh : life and immortalitie , of that to the spirit . Tacianus the hereticke , and author of the sect of the Encratites , doth gather from this and the like places , that marriage is in it selfe simply euill , because it is a sowing to the flesh . To him we may adioyne the Popes holinesse Syricius , who reasoneth after the same manner , to prooue that Priestes ought not to marrie , because ( saith he ) they that are in the flesh cannot please God , Rom. 8. 8. where he condemneth all marriages as vncleane both in the Cleargie , and the Laitie . Distinct. 82. ( Vnderstanding , as though Paul should speake properly of seed and of the flesh , ) But worthely was Tacianus his opinion confuted , and he condemned for an hereticke : for the Apostle speaketh not of the workes of nature , but of corrupt nature which ouerturneth the diuine order which God set in nature , in the creation . Besides , the Apostolike writer saith , that marriage is honourable among all men ; ( not the first onely , but also the second , third , &c. and among Cleargie men , as well as others : ) and therefore the marriage bed beeing vndefiled , that is , beeing vsed in holy manner , is no sowing to the flesh , but to the spirit , as Popish a doctours , are enforced to confesse . Lastly , Paul saith not He that soweth to the flesh , shall of the flesh reape corruption : but , he that soweth to his flesh . &c. Now no man ( except he be worse then a bruit beast ) doth abuse himselfe by sowing to his owne flesh . ( as Ierome saith vpon this place . ) Others , by sowing to the flesh and spirit , vnderstand the following after the fruites of the flesh and of the spirit , mentioned in the former chapter , vers . 19. 22. But this exposition cannot stand in this place ; because the illatiue particle ( for ) in the beginning of the verse , sheweth euidently , that these wordes depend vpon the former , as an exegesis or exposition thereof , where Paul spake not generally of all , but particularly of those workes which serue directly to vphold the ministerie . By sowing to the flesh therefore the Apostle meaneth nothing else , but to liue in the flesh , to walke in it , to take pleasure in it , to followe the desires of it , and to fulfill the lusts thereof . More plainely ; it is wholly to giue and add ct a mans selfe , to the pleasures , profits , honours , and preferments of this life , and to spend himselfe , his strength , and wit. in compassing of them , hauing little or no respect of the life to come , howe he may compasse the rich purchasse of the kingdom of heauen : which who so doeth , shall reape nothing at the haruest , but corruption : that is , shall haue for his reward , eternall death , vnderstanding by corruption , the corruption of good qualities , not of the substance . On the contrary , to sowe to the spirit , is to liue in the spirit , and to walke according to the spirit , and to mortifie the deeds of the flesh by the spirit , & to doe those things , which otherwise we would neuer doe , if we were not mooued and ledde by the spirit , as to bestowe a mans goods , his labour , and trauell , his strength , his wit , and all , in those things that may further true religion and pietie , with relation to eternall life : which whosoeuer doth , shall reape life euerlasting , as a iust recompence of his worke , according to the mercifull promise of God. Here sundrie obiections are to be answered , for the clearing of this text . First , the papists reason thus , Workes are seedes : but seeds are the proper cause of the fruite : therefore good works are the proper cause of eternall life , & not faith only . So that as there is a hidden vertue in the seede , to bring forth fruit : so is there a dignitie in good workes , to merit eternall life . Ans. First , as in a parable , so in a similitude , whatsoeuer is beside the scope and drift thereof , ( as this their dispute is ) prooueth nothing . The scope of the similitude is this , that as he which soweth wheate , shall reape wheate : so he that soweth to the spirit , shall of the spirit reape life euerlasting ; and as he that soweth tares , shall reape nothing but tares : so he that soweth to ●he flesh , the cursed seedes of a wicked life , shall of the flesh reape nothing but corruption : and as he that soweth plentifully either of these , shall reape a plentifull haruest of either of them : so he that sowes the seede of a godly or wicked life , in plentifull manner , shall reape a plentifull increase , either of miserie , or felicitie . When the Papists therefore reason thus : Seedes are the cause of the fruit , and haue in them a hidden vertue , whereby they grow , and bring forth fruit : therefore good works are the proper cause of life , and haue a dignitie and excellency in them , whereby they are worthie of eternall life : they misse of the drift , and intent of the Apostle , and so conclude nothing . Besides , this their collection , and discourse , is contrarie to their own doctrine . For they teach that good works are meritorious by merit of condignitie : which may be vnderstood 3 waies either in regard of the dignitie of the worke alone ; or in regard of the promise of God alone , and his diuine acceptation : or partly in regard of the dignitie , and excellencie of the worke ; partly in regard of the promise of God. Now albeit some of them hold , that good workes doe merit in respect onely of Gods promise , and mercifull acceptation , as Scotus , Ariminensis , Durandus , Uega , Bunderius , Coster , and the like : others , in respect partly of their owne worthines , partly of Gods promise , and acceptance , as Bonaventure , Biel , Driedo , ( lingius , Iansenius , Bellarmine , &c. it beeing the common receiued opinion among the Schoolemen ( as B 〈…〉 ldius witnesleth : ) yet no●e of them ( excepting onely Caietan ) affi●●e that they are meritorious onely in regard of the dignitie of the worke : which notwithstanstanding the Rhemists , and others , labour to prooue out of this similitude , vrging the analogie betwixt seede and good workes , contrarie to the current and streame of their owne Doctours . Thirdly , I answer that good workes are seedes , yet faith is the roote of these seedes : and in that good workes are made the seedes of eternall life , it is to be ascribed to Gods mercifull promise , not to the merit of the worke : for in that we , or our workes , are worthie of the least blessing , it is more of Gods mercie , then our merit . Fourthly , the Apostle sheweth onely who they are that shall inherit eternall life ; and the order how life is attained : but not the cause , wherefore it is giuen . It will be said , not onely the order , but the cause is set downe , as it may appeare by the antithesis : for as sowing to the flesh , is the cause of destruction , so sowing to the spirit , is the cause of eternall life . Ans. It is true in the one , but not in the other . For first , sinnes or workes of the flesh , are perfectly euill , as beeing absolute breaches of the law , and deserue infinite punishment , because they offend an infinite maiestie : whereas workes of the spirit , are imperfectly good , hauing in them wants , and imperfections , ( there beeing in euery good worke a sinne of omission ) , comming short of that perfection that is required in the law : they beeing good , and perfect , as they proceede from the spirit of God ; imperfect , and vicious , as they come from vs. Euen as water is pure , as it proceedes from the fountaine : but troubled , as it runneth through a filthie channell ; or as the writing is imperfect , and faultie , as it comes from the yong learner ; but perfect , and absolute , as it proceedeth from the scriuener which guideth his hand . So that if God ( setting aside mercie ) should trie them by the touchstone of the word , they would be found to be but counterfeit . And if he should waigh them in the balance of his iustice , they would be found too light . Secondly , there is a maine difference betwixt the workes of the flesh , and the works of the spirit , in this very point ; in that the workes of the flesh , are our owne workes , and not the works of God in vs : and so we deserue eternall death , by reason of them , they beeing our owne wicked workes : whereas good workes , proceede not from vs properly , seeing we are not sufficient of our selues to thinke any [ good ] thing as of our selues , 2. Cor. 3. 5. but from the spirit of God , who worketh in vs both the will and the deede ; and are his works in vs : therefore beeing not ours , we can merit nothing by them at the hands of God. Thirdly , obserue that it is not said , he that soweth to the spirit shall of that which he hath sownercape life euerlasting , but , shall of the spirit reape life euerlasting . Where we see the Apostle attributes nothing to our workes , but to the grace of Gods spirit . Lastly , Rom. 6. 23. the holy Ghost putteth manifest difference betweene the works of the flesh , & of the spirit , in respect of merit , when he saith , The wages of sinne is death : but eternall life is the gift of God. He saith not , that eternall life is the reward of good workes , but the gift of God : now in the reward of sinne , there is merit presupposed : in the gift of eternall life , nothing but grace , and fauour . Obiect . II. God giueth eternall life according to the measure and proportion of the worke . v. 7. As a man soweth , so shall he reape . 2. Cor. 9. 6. He that soweth sparingly shall reape sparingly , and he that soweth liberally , shall reape liberally . 1. Cor. 3. 8. Euery one shall receiue his proper wages according to his owne labour . Therefore in giuing eternall life , he hath no respect of the promise or compact , but of the dignitie and efficacie of the worke . Ans. Fulnes of glorie , called by Schoolemen essentiall glorie , is giuen onely for the merits of Christ , in the riches of Gods mercie , without all respect of workes . Accidentall glorie , ( when one hath a greater measure of glorie , an other a lesse , as when vessels of vnequall quantitie cast into the sea , are all filled , yet some haue a greater measure of water , some a lesse ) is giuen , not without respect of works : yet so as that it is not giuen for workes , but according to workes , they beeing infallible testimonies of their vnfained faith in the merits of Christ. If it be said , that eternall life is giuen as a reward , meritoriously deserued by good works , because it is said , Come ye blessed ; for I was hungrie , and ye gaue me meate . Matth. 25. I answer , it is one thing to be iust , an other thing to be declared and knowne to be iust . We are iust by faith , but we are knowne to be iust by our works : therefore men shall be iudged at the last day , not by their faith , but by their workes . For the last iudgement serueth not to make men iust that are vniust , which is done by faith , but to manifest them to the world what they are in deede , which is done by workes . Men are often compared to trees in Scripture . Now a tree is not knowne what it is , by his sappe , but by his fruit : neither are men knowne to be iust by their faith , but by their workes . Indeede a tree is therefore good , because his sappe is good : but it is knowne to be good , by his fruit . So , a man is iust , because of his faith , but he is knowne to be iust by his good works : therefore seeing that the last iudgement must proceede according to euidence that is vpon record ( for the bookes must be opened , and men must be iudged of those things , that are written in the bookes ) all must be iudged by their workes , which are euident and apparent to the view of all men , and not by their faith , which is not exposed to the sight of any . And hence it is that the Scripture saith , we shall be iudged according to our workes , but it is no where said , for our good workes . Gregorie saith , God will giue to euery one according to his workes : but it is one thing to giue according to workes , an other thing , for workes . For works are no way the cause of reward ; but onely the common measure , according to which God giueth a greater or lesser reward . Take this resemblance . A King promiseth vnequal rewards to runners , ( the least of which would equall the riches of a kingdome ) vpon condition , that he which first commeth to the goale , shall haue the greatest reward ; the second the next , and so in order . They hauing finished their race , the King giueth them the reward according to their running . Who would hence but childishly inferre , that therefore they merited this reward by their running ? And whereas they vrge that text , Matth. 25. Come ye blessed — , for I was hungrie , and yee fedde me . I answer , first , that the word [ for ] doth not alway signifie a cause , but any argument or reason takē from any Topick place : as Rom. 3. 22 , 23. The righteousnes of God is made manifest vnto all and vpon all that beleeue . For there is no differēce : for all haue sinned , & are depriued of the glorie of God. Where sinne is no cause of the righteousnes of faith , but onely an antecedent , or adiunct , common to all men . So when we say , This is the true mother of the child , for shee will not haue it diuided . There [ for ] doth not implie the cause , as though her refusing to haue it diuided , did make her the true mother of it : but onely the signe , that shee was the true mother indeed . Secondly , be it granted that it implieth the cause , yet not the meritorious cause : for good workes are said to be causes of eternall life , not as meriting , procuring , or deseruing any thing at the hands of God , but as they are the kings high way to eternall life , God hauing prepared good works , that we should walke in them . If a King promise his subiect a treasure hid in the topp of a steepe and high mountaine , vpon condition that he clime and digge it out : his climing and digging , is the efficient cause of enioying the treasure , but no meritorious cause of obtaining it , seeing it was freely giuen . If it be further said , that the word [ for ] doth here signifie the cause , as well as in the words following . Goe ye cursed .. , for I was hungrie and ye gaue me no meat : seeing our Sauiour Christ speaketh after the same māner of the reward of the godly , and punishment of the wicked . I ans . The paritie of the reason , stands in this , that as by good works we come to eternall life , so by wicked works , we runne headlong to perdition . The dissimilitude is this , that euil works are not onely the way , but also the cause of death : good workes are the way , but not the cause , as Bernard saith , they are via regni , non causa regnandi . Obiect . III. Here God promiseth eternall life to good workes : therefore good works merit eternall life . Answ. There is a double couenant , Legall , and Euangelicall . In the legali couenant , the promise of eternall life is made vnto workes . Doe this and liue . If thou wilt enter into life , keepe the commandements . But thus no man can merit , because none can fulfill the lawe . In the Euangelicall couenant , the promise is not made to the worke , but to the worker , and to the worker , not for the merit of his work , but for the merit of Christ , as Apoc. 2. 20. Be faithfull vnto the end , and I will giue thee the crowne of life , the promise is not made to fidelitie , but to the faithfull person , whose fidelitie is a signe that he is in Christ in whome all the promises of God are yea , and Amen , that is most certaine and infallible . Secondly , if any thing be due to works , it is not of the merit of the worke , but of gods mercifull promise . Augustine saith , God made himselfe a debter , not by owing any thing , but by promising . Thirdly , no reward is due to workes of regeneration , vpon compact and promise : first , because we are not vnder the couenant of works in which God doth couenant with vs vpon condition of our obedience : but vnder the couenant of grace , the tenour of which coue nant runneth vpon condition of the merits of Christ apprehended by faith . Secondly , though we were vnder the legall couenant , yet we merit not , because our workes are not answerable to the lawe . Lastly , wheras the pillars of the Romish church teach , that the promise made vpon condition of performing the worke , maketh the performer to merit , is very false . This is not sufficient to make a meritorious worke : it is further required , that the worke be answerable and correspondent in worth and value , to the reward : as if one shall promise a thousand crowns to him that will fetch a little water out of the next well ; it is debt indeed in the promiser , but no merit in the performer ; because there is no proportion betweene the worke and the reward . Obiect . IV. Sowing to the spirit , is a good worke , and reaping eternall life , the reward : but reward presupposeth memerit : therefore sowing to the spirit , doth merit eternall life . Ans. There is a double reward , One of fauour , another of debt . Rom. 44. To him that worketh , the wages is not counted by fauour , but by debt . So saith Ambrose , There is one reward of liberalitie , and fauour : another reward , which is the stipend of vertue , and recompence of our labour . Therefore reward signifieth generally any recompence , or any gift that is bestowed vpon another , whether it be more or lesse , whether answerable to the worke or not , whether vpon compact , or otherwise : for the Scripture maketh mention of reward , where there are no precedent workes , as Gen. 15. 1. Feare not Abram , I am thine exceeding great reward , that is , thy full content and happinesse . Psal. 127. 3. The fruit of the wombe is a reward , that is , a blessing , and a free gift of God. In this sense ( I grant ) eternall life is a reward . Yet it is no proper reward , but so called by a catachresis , which yet is not an intollerable catachresis ( as Bellarm. either ignorantly or malitiously affirmeth ) but easie and familiar ; for in the phrase of the Scripture , eternall life is called a reward , in a generall signification , when it is vsed absolutely , and not relatiuely , to signifie the heele , or ende of any thing : and so the Hebrewe word which signifieth a heele , signifieth also a reward , because it is giuen when the worke is ended : And eternall life hath this resemblance with a reward , in that it is giuen at the end of a mans life , after that his trauell and warfare is ended . Thus the Greeke words which signifie a reward and an ende , are vsed indifferently one for the other . 1. Pet. 1. 9. Receiuing the end of your faith , the saluation of your soules , that is , ( as Beza hath fitly translated it , ) the reward of your faith : for to translate it , the ende of your faith cannot agree to the word receiuing , for we receiue not an ende , but a reward . Thus reward signifieth a free gift , or free remuneration , as when the master giueth his feruant something for his faithfull seruice ( though done vpon dutie ) when as he oweth him not thanks , much lesse reward . Luk. 17. 9. Doth he thanke hat seruant , because he did that which was commanded vnto him ? I trowe not . Thus God giueth vs eternall life , not because he is bound in iustice so to doe , ( for he oweth vs neither reward , nor thanks , for our labour , because when we haue done what we can , we haue but done our dutie . v. 10. ) but because his goodnesse , and mercifull promise made thereupon , doth excite him thereunto . And yet eternall life is called a reward , because it doth as certainly follow good works , as though it were due . And , good workes are mentioned in the promise , because they are tokens that the workers is in Christ , for whose merit , the promise shall be accomplished . And it is further called the reward or fruit of our faith , ( as here the haruest ) because it is the way and meanes of obtaining it . II. Eternall life is called a reward of good workes , not causally , as procured by them , but consequently , as following them . For abeit it be giuen properly for the merit of Christ apprehended by faith : yet it is giuen consequently as a recompence of our labours : as an inheritance is giuen to the heire , not for any duty or seruice , but because he is the heire : yet by consequent it is giuen in recompence of his obedience . He that forsakes father & mother — shall receiue a hundred fold more in this life , and in the world to come eternall life , Mark. 10. 29 , 30. III. Reward doth not alway presuppose debt , but is often free , for whereas it is said , Math. 5. 46. If you loue them that loue you , what reward shall ye haue ? It is thus in Luk. 6. 34. What thāk shall ye haue ? by which we see that reward doth not alway signifie due debt , but thankefull remembrance , and gratious acceptance . IV. Coloss. 3. 24. Eternall life is called the reward of inheritance , whereby is signified , that it is not giuen , for our workes , but because we are the sonnes of God by adoption . Bellarmine answers , that it may be both a reward , & an inheruāce : a reward , because it is giuen to labourers vpon compact : an inheritance , because it is giuen to none , but those that are children . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated reward , signifieth a gift freely giuen without respect of desert , it beeing all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Bafil teacheth vpon the 7. psalme . V. The Scripture teacheth that God giueth rewards foure waies . First , he giueth reward of due debt . in respect of merit : thus he giueth eternall life , as a reward due not to our merits , but to the merits of Christ : for none can merit at the hands of God , but he which is God. Secondly , he giues a reward , in respect of his free and mercifull promise , and thus he rewards onely beleeuers . Thirdly , he giueth rewards to hypocrites , infidels , heathen , &c. beeing neither bound by his owne promise , nor by their merit , whē they performe the outward works of the lawe , and lead a ciuill life conformable thereto , as when Ahab humbled himselfe before the Lord , 1. King. 21. And this God doth to the end he may preserue humane societie , and cōcommon honestie , and that he may testifie what he approoueth , and what he disliketh . Lastly , he giueth good successe in interprises , and attempts , according to his owne decree , and the order of diuine prouidence : which metaphorically is called a reward , Ezek. 29. v. 19. 20. because it hath a similitude thereunto , as when wicked men through ignorance , doe that wickedly , which he hath iustly decreed shall come to passe , suffering them to fill their houses with the spoyle of the poore , which they haue for their work , as a man hath wages for his honest labour . Thus the spoyle of Iudea , is called the hire or reward giuen to Tiglath . Pelassat for his Syrian warre . Isay 7. 20. and thus the spoyle of Egypt , is said to be wages giuen Nhebuchodonosar , for his seruice against Tyrus . Further , let vs here obserue the different manner of speech which the Apostle vseth , in speaking of the flesh and of the spirit . Of the former he saith , He that soweth to his flesh , &c. Of the latter , He that soweth to the spirit , not to his spirit , by which is signified , that what good so euer a man doth in beeing beneficiall to the ministery , in furthering the Gospel , &c. he doth it not by any goodnes that is in himselfe , but by the spirit of god , who in euery good motion workes in vs the will , and in euery good action , the deed . Philip. 2. 13. therefore no man ought to flatter himselfe in this respect , or to think highly of himselfe , as though he had attained an extraordinary measure of sanctification , either for affecting , or effecting any thing that is good : seeing , whatsoeuer good thing is in vs , is the gift of God , as Ierome saith . On the contrary , what euill soeuer a man doth , he doth it of himselfe , God beeing neither the author , the furtherer , nor the abetter thereof . Againe , we hence learne that all vnregenerate persons , are sowers to the flesh , because that before their conuersion they do nothing but those things that are pleasing to the flesh : so that dying in that estate , they can reape nothing but corruption : therefore it hence followeth that Philosophers , heathen , and all meere ciuill , and naturall men , being such as neuer sowed to the spirit , shall reape nothing but corruption , death , and condemnation , contrary to the opinion of some ancient , and moderne writers . Further , obserue here , that though there be some that are Neuters in religion , luke warme gospellers , halting betweene two opinions , such as are neither fish nor flesh ; yet in morall duties , there are no Neuters , nor mediators : for all men are ranged into one of these two ranks , either they are sowers to the flesh , or to the spirit . Here also we see who are true worldlings indeede ; to wit , such as mind earthly things , in spending themselues , their strēgth , and witts , vpon the world , hauing all their care for it , and all their comfort in it : in the meane time , hauing little or no tast of the ioyes of the world to come , because they make their Paradise here vpon earth , and neuer looke for any heauen after this life . As also who are spirituall men , namely , such as walke in the spirit , who though they liue in the world , in these houses of clay , yet are not of the world , because they set not their affections vpon it , but haue their conuersation in heauen , where Christ sitteth at Gods right hand . This serues first of all , to discouer vnto vs our owne estate , whether we be indeede carnall , or spirituall : for if we sow to the flesh , that is , be alway poring , and digging in the earth with the mole , setting our affections vpon it , not referring the blessings of God , to his glorie , and the furtherance of the Gospel , but to serue our own corrupt desires : we are fleshly minded , ( though we pretend this , and that , and protest neuer so much ) and continuing in this estate , we can expect nothing but the haruest of death and condemnation . Whereas on the contrarie side , if we sauour the things of the spirit , by setting our affections vpon them , and seeking those things that are aboue , eftsoones lifting vp our hearts by secret groanes and ejaculations , for the enioying of them , we are spirituall men , and shall vndoubtedly in due time reape the haruest of eternall life . Secondly , this bewraies the paucitie of spirituall men , euen where the Gospel is professed : and how the world swarmes with multitudes of carnall , and fleshly minded men . For as in former times before the flood , they ate , they dranke , they bought , they sold , they planted , they built , that is , wholly addicted and deuoted themselues to these things : So in these latter daies ( which our Sauiour Christ prophecied should be a counterpaine of the former ) the multitude generally in euery place doe wholly employ and spend themselues , in thinking , in affecting , in talking , in seeking , in following of worldly things , seldome ( God knowes ) or neuer minding the kingdome of God , or the righteousnes thereof , nor practising the Apostles rule , so to vse the world as though they vsed it not . 1. Cor. 7. 31. Againe , here we see how the wisdome of God is counted follie , among worldly wise men : and how the wisdome of the world is foolishnes before God. For if a man sow to the spirit , in not following blind reason , nor corrupted affection , nor fashioning himselfe to the guise of the world , nor seeking his owne good so much as the good of others , but denying himselfe , forsaking all ( in his affection ) for the Gospel of Christ , and contemning this temporal trash , in regard of the heauenly treasure ; he is accounted in the world but a foole : whereas God accounts him truly wise : for he is the wise merchant man who hauing found a pearle of great price , went and sold all that he had , and bought it . Matth. 13. 46. For the lesse he laieth vp for himselfe vpon earth , the more he treasureth vp for himselfe in heauen : and though he seeme to sowe vpon the waters , yet after many daies he shall finde it againe . Whereas they that minde nothing but the world , in sowing to the flesh , are reputed wise and prouident men : when as God accounts them starke fooles : Thou Foole , this night shall they fetch away thy soule , and thē whose shall those things be which thou hast prouided ? and then it followeth , So is he that gathereth riches to himselfe , and is not rich in God. For the more they treasure vp riches , the more they treasure vp to themselues wrath against the day of wrath . Rom. 2. 5. and fatte themselues against the day of slaughter . Iam. 5. 5. Lastly , we are here warned to take heede of the Deuills sophistrie . It is a notable policie , one of the cunningest stratagemes the Deuill hath , in good things commanded , to seuer the meanes from the ende : and in euill things forbidden , to seuer the ende from the meanes He laboureth to seuer the means from the ende , by perswading a man that he may come to the ende though he neuer vse the meanes , that he may reape eternall life , though he neuer sow the seedes of the spirit in this life . But we must know , that as he which runneth not at all , can neuer gaine the garland : he which laboureth not in the vinyard , the labourers wages : he that neuer sowes , can neuer reape . So he that runneth not in the race of Christianitie , shall neuer attaine the crowne of happines , and felicitie : he that laboureth not in the Lords vineyard , the recompence of reward : he that in this life soweth not to the spirit , shall neuer after this life reape life euerlasting . For we may not dreame of a good haruest , without a good seede time , of sowing nothing to reape something , or sowing tares to reape wheate . Againe , he seuereth the end from the meanes , by perswading men that they may vse the meanes and neuer come to the end , that though they sow to the flesh , yet they shall not reape corruption . Thus he perswaded Eue , that though shee did eate of the forbidden fruit , yet shee should not die the death , nay shee should not die at all , but her eyes should be opened , and she should be as God himselfe , knowing good and euill . But we are to be vndoubtedly resolued of this , that God hath linked with an yron chain , the pleasure of sinne , and the punishment thereof : that as he that follows a riuer , must needes at length come to the Sea : so he that followes the course and streame of his sinnes , must needes come at the length to the gulfe of eternall destruction . 9 Let vs not therefore be wearie of well doing : for in due season we shall reape , if we faint not . In these words , the Apostle expounds the fift generall rule appertaining to all sorts of men : and in it he ascendeth from the hypothesis to the thesis , that is , from the particular , to the generall , shewing that we ought not to faint in any good course , either in doing good to them that labour amongst vs , and are ouer vs in the Lord , and admonish vs ; nor yet in beeing beneficiall vnto others . And this verse dependeth vpon the former , ( as the word therefore doth implie ) by way of necessarie illation , and consequence : for seeing that they which continue in well doing , in sowing to the spirit , shall of the spirit reape life euerlasting , v. 8. therefore no man ought to be wearie of well doing . It consisteth of two parts : of a rule , or precept , in the former part of the verse , Let vs not therefore be wearie of well doing : and a reason of the rule , or a motiue to incite vs to the performance thereof , in the latter part : for in due season we shall reape , if we faint not . In the rule , the Apostle speakes that plainely , which in the former verses he had deliuered more obscurely : for here he expounds himselfe , what he meant by sowing to the spirit , namely , doing of good , or ( as it is in the next verse ) doeing of good vnto all , which may also appeare by that which followeth , we shall reape , if we faint not , that is , we shall reape the fruit of that which we haue sowne to the spirit , if we faint not : therefore to sow to the spirit , is nothing els , but to doe good . Now , by well doing , the Apostle meaneth not onely the outward worke , whereby our neighbour is furthered , helped , relieued ; but the doing of it also in a good manner , and to a good ende ; so , as it may be a good worke indeede , not onely profitable to our neighbours , and comfortable to our selues , but acceptable to God. This is a most necessarie precept : for most men are soone wearie of a good course , like to these Galatians , who beganne in the spirit , but beeing wearie of that walke , turned aside , and made an ende in the flesh . Gal. 3. 3. Like Ephraim and Iudah , whose goodnes was as a morning cloud , and as the morning dowe which vanisheth away . Hos. 6. 4. This wearisomnes in well doing hath seased vpon the most : euen vpon all drowsie professours , ( which are the greatest part , ) as may appeare by this , in that some , if they be held but a quarter of an houre too long , or aboue their ordinarie time ; are extreamely wearie of hearing the word . And as for duties of mercie , and liberalitie , putting vp iniuries , and tolerating wrongs , they are readie to make an ende as soone as they begin . And as for Prayer and thanksgiuing , and other parts of the worship of God , most men say in their hearts with the old Iewes , what profit is it that we keepe his commandements , and that we walke humbly before the Lord of hosts ? Malach. 3. 14. nay they count it a wearines vnto them , and snuffe thereat . Malach. 1. 13. Hence it is , that the Holy Ghost is so frequent in stirring vs vp to the performance of all good duties , with alacritie , and chearefulnes , and so often in rousing vs from that drowsines and deadnes , wherewith we are ouerwhelmed . Luk. 18. 1. Our Sauiour Christ propounds a parable to this ende , to teach vs , that we ought alwaies to pray , and not to waxe faint . Eph. 3. 13. I desire ( saith Paul ) that ye faint not at my tribulations . 2. Thess. 3. 13. And ye , brethren , be not wearie in well doing . And so in this place , Let vs not therefore be wearie of well doing . Nowe the reasons which make men so wearie of wel doing , are in generall these three . First , the strength of the flesh , which euen in the regenerate is like the great gyant Goliah , in comparison of poore Dauid . Secondly , the weakenesse of the spirit , and spirituall graces . Thirdly , the outward occurrences , and impediments of this life . In speciall they be these . First , men by nature are wolues one to another . Esay . 11. v. 6. and so they continue , til this woluish nature be mortified , and renued by grace , beeing so farre from helping , furthering , releeuing , tollerating one another , or performing any other dutie of loue , that contrarily , they are readie to bite , and deuoure one another . Gal. 5. 15. Secondly , oftentimes it commeth to passe , that other mens coldnesse doth coole our zeale , their backewardnesse , slacketh our forwardnesse . Thirdly , many thinke it a disgrace and disparagement vnto them , to stoope so lowe , as to become seruiceable vnto their inferiours . Fourthly , there are many things which discourage vs from well doing , either the partie is vnknowne vnto vs , as Dauid was to Naball ( for which cause he would not releiue him in his necessitie : ) or eise seemeth vnworthy of our helpe , being such as through rior , harlots , lewd company , hath brought himselfe to miserie and beggerie . Or such as reward vs euill for good , hatred for our good will : or such as are querulous , alwaies complaining , though neuer so well dealt withall : all which make men cold in the duties of loue . Fiftly , some there be which faine dangers and cast perils , which hinder them from doing the good they should : The slothfull person saith , a lyon is in the way , &c. Lastly , the manifold occasions and affaires of this life , doe so distract the minde , as that a man is soone wearied , yea in the best things . Besides , many see no reason why they should spend themselues , in doing good vnto others . Now to all these obstacles , and pul-backs , we are to oppose the Apostles precept , Let vs not be wearie of well doing For verely , if the consideration of these small occasions , and rubbes that lie in our way , daunt and dismay vs , and so stoppe our course , we shall neuer be plentifull in good workes : we may happly put our hand to the plowe , but a thousand to one we shall looke backe againe : with Lots wife cast a long looke toward Sodom ; and with the Israelites in our hearts turne againe into Egypt . For as he that obserueth the winde shall not sowe , and as he that regardeth the cloudes , shall neuer reape . Eccles. 11. 4. So he that regardeth the ingratitude of some , the euill example of others , the manifold distractions , and occurrences of this life ; and shall cast perils in carnall wisdome , of this , and that trouble , or inconuenience , that may ensue , shall neuer doe his dutie as he ought . And assuredly , he that fainteth in a good course , and giueth it ouer before he come to the ende , is like vnto the slothfull husbandman , who hauing plowed and tilled , and in part sowed his ground , giueth ouer before he haue finished it ; and so , either the parching heate doth wither it , or the nipping colde doth kill it , or the foules of the aire deuoure it . Now most men are sicke of this disease , which shewes the greatnes of our corruptions , and that the best Christians haue a huge masse or lumpe of sinne in them , and but a sparke of grace ; in that they are seldome or neuer wearie in scraping together of riches , in following their pleasures , in pursuing honours , and hunting after preferments : and yet are quickly wearie in duties of pietie , iustice , and mercie , albeit they haue an vnspeakable reward annexed vnto them . Well , whatsoeuer the corrupt practises of men be , let vs learne our dutie , to goe forward without wearinesse , nay to do good with chearefulnesse , as Paul saith of himselfe , Philip. 3. forgetting that which is behind , and indeauouring himselfe to that which is before . Let vs consider that it is the propertie of a liberall minde , to deuise of liberall things , and to continue his liberality , Esay . 32. 8. Neither is this all , not to be wearie , or to persist & continue , but we must proceede on from strength to strength , and bring forth more fruite in our age , Psal. 92. 14. as the Church of Thiaiyra , whose workes were more at the last , then at the first , for which shee is worthely praised by our Sauiour Christ , Reuel . 2. 19. It was the motto of Charles the fift , Plus vltra , and it ought to be euery Christiās motto to striue to perfectiō , & as the Apostle exhorts vs , To be steadfast , immoneable , and not to make stay there , but to be aboundant alwaies in the worke of the Lord. 1. Cor. 15. 58. And that we may doe this indeed , we must set this downe as a certaine conclusion , that we will not recoile , nor giue backe , come what will come : and withall we must labour to quicken our dull and drowsie spirits , to girde vp the loynes of our mindes , to strengthen our weake hands , and our feeble knees , by publike and priuate exercises of reading , praier , meditation , conference , &c. Thus much of the rule : nowe followeth the reason of the rule , or the motiue to incourage vs to the performance of this dutie , for in due season we shall reape , if we faint not , as if he should say more fully , thus , Let vs be assured of this , that continuing and increasing in well doing , our labour is not lost , nor spent in vaine . 1. Cor. 15. 58. for though we imagine that we labour in vaine , and spend our strength in vaine ( as the Prophet speaketh ) yet our worke is with the Lord , and our labour with our God , Esay , 49. 4. And albeit we may seeme to our selues and others to cast away our goods in beeing beneficiall vnto some , and ( as the wiseman speaketh ) to sowe vpon the waters ; yet after many daies we shall finde them againe . Eccles 11. 1. In the motiue there be three things contained . First , the reason it selfe , which is a promise of reward We shall reape . Secondly , the circumstance of time , when this haruest shall be reaped , we shall reape in due season . Thirdly , the condition that is required on our parts , that we may reape , if we faint not . Of these in order , and first of the reason or promise it selfe . Whereas the Apostle to the ende we may not be wearie of a good course , doth encourage vs to proceed on , by setting before our eies the promised reward , I gather , that we may encourage , animate , and excite our selues to the performance of all good duties , by the consideration of the heauenly haruest which we are to reape , and the crowne of glorie we are to receiue after this life ; as the husbandman doeth sowe in hope that he shall reape : and though seed time be painefull and chargeable vnto him , yet he giueth not ouer for all that , but comforteth himselfe with the expectation of the haruest , which will fully quite his cost , and recompence his labour . That this is a truth , it may appeare by sundrie arguments : by precept , by promise , by practise , by reasō . For precept . It is the cōmandemēt of Christ we should make vs friends of vnrighteous māmon , or of the riches of iniquitie , that when we shall want , they may receiue vs into euerlasting Tabernacles , Luk. 16. 9. For promise , besides this place ( which is very pregnant to the purpose ) Paul exhorts seruants that whatsoeuer they doe , they would doe it heartily , as to the Lord , and not to men , knowing that of the Lord they shall receiue the reward of inheritance . Coloss. 3. 23 , 24. And generally what good thing soeuer a man doth the same shall he receiue of the Lord , whether he be bond or free . Eph. 6. 8. He that forsakes father and mother , &c. for Christs sake , shall receiue a 100. fold more in this life , and in the world to come life euerlasting . Math. 19. 29. These and the like promises were to no purpose , if it were not lawfull for vs to looke to the reward , & if we might not by considering of it , incite and stirre vp our selues , to greater alacritie in the course of Christianitie , in making vs more seruent and frequent in the duties of pietie . Thirdly , it may be prooued by the practise of the saints of God : Abraham was contented to forsake his natiue countrie at the commaund of God , and to dwell in a strange land , yea and that in tents , because he looked for a cittie hauing a foundation , whose builder and maker is God , Ebr. 11. v. 9. 10. Moses esteemed the rebuke of Christ greater riches then the treasures of Egypt , because he had respect vnto the recompence of reward , v. 26. Christ ( whose example is without all exception , beeing exemplum indeficiens as the Schoole-men speake ) did sweeten the bitternes of the crosse with the consideration of the glorie which a little after he was to inioy , for so the Apostle saith , that for the ioy that was set before him , he endured the crosse , & despised the shame . Ebr. 12. 2. The Colossians are commended by the Apostle , for that they continued , and increased , in faith to God , and loue to mā , for the hopes sake that was laid vp for them in heauen , Coloss. 1. 5. And Paul shewes this to haue beene the practise , and to be the dutie of all the saints of God , so to runne that they may obtaine , 1. Cor. 9. 24. Lastly , it may be prooued by reason . For first , that which is the end of our actions , ought to be considered of vs , as a means to stirre vs vp to the attaining of this ende : therefore seeing the ende of our faith , and hope , is eternall life . Rom. 6. 22. Ye haue your fruit in holinesse , and the end euerlasting life . 1. Pet. 1. 9. Receiuing the reward of your faith , the saluation of your soules . Therefore we may , nay we ought to cast our eies vpon it , & to direct all our actions for the attaining of it . Secondly , if the labourer worke , not in regard of the common good onely , but also with respect of his wages : he that runneth a race , to attaine the garland : if the husbandmen set and sow , plant and plowe , in hope to reape a haruest , & to receiue some fruite of his labours : It is lawfull for Christians also to doe good in regard of eternall reward , for that is the Apostles reason , 1. Cor. 9. 25. They that trie masteries abstaine from all things , that they may obtaine a corruptible crowne : but we for an vncorruptible . It is Saint Iames his reason , Iam. 5. 7 , 8. as the husbandman waiteth for the pretious fruit of the earth , and hath long patience for it , vntill he receiue the former and the latter raine ; So must we be patient , and settle our hearts , for the comming of the Lord draweth neare , and he will recompence euery man according to his workes . Thirdly , if it be lawfull for a man to abstaine from sinne , for feare of eternall punishment , and torment in hell , ( as we know it is , ) Matth. 10. 28. then it is lawfull to doe good , in hope of eternall reward . It will be saide , that it is the propertie of a mercenarie hireling to looke for reward I answer , it is the propertie of a hireling to looke onely , or principally for his hire , either not minding the glorie and honour of God , or lesse respecting it , then his owne priuate aduantage ; so that when the hope of his gaine is gone , he leaueth his charge , and flieth away : like the Popish Monks , who were right hirelings indeede : for they minded nothing but their owne commoditie , according to the old saying , No penie , no Pater noster . But to looke to the recompence of reward in the second place , after the glorie of God , the performāce of our dutie , and discharge of a good conscience , is no propertie of a hireling ; seeing God hath promised to giue to them which by continuance in well doing , seeke glorie , and honour , and immortalitie , eternall life . Rom. 2. 7. By this that hath beene said , we may see the impudencie of the Rhemists , who in their marginall notes vpon Luk. 14. 1. Ebr. 11. 26. and Apoc. 3. 5. doe notably slander vs and our doctrine , in auerring that we teach , that no man ought to doe good in respect of reward : the like may be said of Cardinall Bellarmine , Bintfeldius , and others . For this is our constant doctrine , that we may , and ought , to stirre vp our dulnes to all chearefulnes , in the discharge of our dutie , by setting before our eyes the reward which is promised . Yet so , as that we ought not onely , nor principally , to respect the reward : for the zeale of Gods glorie , the care and conscience we haue to discharge our dutie , ought rather to mooue vs to be plentifull in good workes ( in lue of thankfulnes vnto God for the riches of his mercie ) then the greatnes of the reward ; seeing we ought to do our dutie , though there were no heauen , no hell , no reward , no punishment , no Deuill to torment , no conscience to accuse ; the very loue of God ought to constraine vs. 2. Cor. 5. 14. And here we must with thankfulnes acknowledge the endles loue and mercie of God towards vs , seeing that , when he might exact strict obedience without any promise of recompence for our labour : nay , when he might shiuer vs in pieces with his yron scepter , yet as Abashuerosh did to Queene Esther , he holdeth out his golden scepter vnto vs in the preaching of the word , that we might lay hold of it , and by it apprehend eternall life . Yea it pleaseth him to winne vs by gifts , to incite vs by rewards , to allure vs by promises , in giuing his word , that if we giue we may looke to receiue ( though not for our merits , yet through his mercy : ) if we bestowe transitorie goods , we shal receiue a durable substance . If a cuppe of cold water , Gods kingdome . Matth 10. 12. The second generall point , is the circumstance of time , when we shall reape , to wit , in due time . This due time may be vnderstood in part of this life : for godlines hath the promise of this life , as well as of the life to come , and the works of mercie haue beene euen in this life recompenced to the full . The widow of Zanepta for entertaining the Prophet Eliah , was miraculously sustained in the dearth : the meale in her barrell did not wast , and the oyle in her cruise did not diminish . 1. King. 17. 16. And so the Shunamite for the like kindnes shewed to the Prophet Elizeus , beeing barren , obtained a sonne : and when he was dead , shee obtained him to life againe , 2. King. 4. as the widow of Sarepta did hers at the praier of Eliah . 1. King. 17. 23. Foras God doth alwaies giue to his children in this life the first 〈◊〉 of his spirit : so he doth often giue them the first fruits of their labours , as a tast of their future felicitie , and an earnest of that happines which after they shall fully enioy . Our Sauiour Christ saith , he will reward them an hundred fold in this life . Matth. 19. But this due time is properly meant of the life to come , which hath two degrees , the first is at the day of death , when the soule entreth into happines : the second , at the day of iudgement , when both soule and bodie ( beeing reunited ) shall be put in full possession of eternall glorie , and felicitie : for then they shall be rewarded according to their workes ; not so much as a cuppe of cold water which they haue giuen to releeue the Saints of God , but shall be recompenced to the full . Matth. 10. 42. Use. Seeing God hath set downe a set and certen time when we are to reape , it is our dutie with patience to expect it , as the husbandman doth ; who hauing sowed his field doth not looke for a croppe the next day , or weeke , or moneth : but patiently expecteth the haruest , that he may receiue the pretious seede of the earth . For he is too vnreasonable , who hauing sowed in September , looketh for a croppe in October : he must waite for the moneth of August , till the haruest , and in the meane time indurestorme and tempest , winde and weather , snow and raine , haile and frost . So we must sow our seede , and sow plentifully , still expecting the fruite of our labour with patience , till the great haruest come , the great day of retribution , in which God will seperate the wheat from the chaffe ; gathering the one into his garners , and burning vp the other with vnquenchable fire . Matth. 3. 12. Let vs consider the example of God , who doth patiently expect , and ( as I may say ) waites our leisure when we will turne vnto him , that he might haue mercie vpon vs. Esa. 30. 8. he waiteth at the doore of our hearts , and standeth knocking to be let in , Apoc. 3. 20. nay he calleth vnto vs standing without , Open vnto me my sister , my loue , my doue , my vndefiled : for my head is ful of dew , and my lockes with the droppes of the night . Cant. 5. 2. Wee vnto thee Ierusalem , will thou neuer be made cleane ? when will it once be ? Ier. 13. 27. More particularly , Gods wayting and expecting is set downe in Scripture by sundrie degrees . First , he waiteth all the day long . Esa. 65. 2. I haue stretched out my hand all the day long , to a disobedient and gainsaying people . Secondly , fourtie daies together , Yet fourtie daies , and Niniue shall be destroied . Ion. 3. 4. Thirdly , all the yeare long , as the husbandman doth ; I looked for grapes , and loe wild grapes . Esa. 5. 4. Fourthly , he expecteth our amendement , many yeares together . Luk. 13. 7. Behold , these three yeares haue I come and sought fruit on this fig-tree , and find none . Fifthly , the Lord suffered the manners of the Israelites fourtie yeares in the wildernes . Psal. 95. 10. Act. 13. 18. Sixtly , the long sufferance of God ( as Peter saith , 1. Epist , 3. 20. ) did patiently expect the conuersion of the old world , all the while the Arke was in preparing for the space of an hundred and twentie yeares . Seuenthly , he expected the Canaanits , and Amorits , for the space of foure hundred yeares , yea he suffered all Gentiles to wander in their owne waies , and in the vanitie of their minde almost for three thousand yeares together . Act. 14. 16. Now if God be so patient in expecting our amendement from day to day , from yeare to yeare ; we ought to be patient in expecting the accomplishment of his promises day after day , and yeare after yeare , as we are commanded . Habac. 2. 3. Though the vision tarie , yet wait for it , for it shall surely come , and shall not stay : and though it be long before we reape any fruit of our labours , yet let vs with patience expect it , for in due season we shall reape , if we faint not . For , if God wait vpon vs , not for his owne good , but for ours ; what a shame is it , that we will not waite vpon him , in tarrying his good leisure , for our owne good ? The dumme and s●nsles creatures may set vs to schoole in this point : for they expect with a feruent desire to be deliuered from the bondage of corruption , into the glorious libertie of the sonnes of God. Rom. 8. 19 , 20. and as the word signifieth , they expect with a longing desire , euen with thrusting forth their heads , as the poore prisoner that is condemned doth , who eftsoones putteth forth his head out of the window , in a continuall earnest expectation of the gratious pardon of the Prince . It is our parts therefore to waite as Dauid did , who saith of himselfe , Psal. 69. 3. I am wearie of my crying , my eyes faile me whilst . I waite for my God. For if we giue ouer our patient expecting , and faint in our minds , seeking to anticipate this DVE TIME , this period which God hath prefixed in his vnchangeable will , ( more immutable then the lawes of the Medes and Persians ) a thousand to one but we runne for helpe , either to the witch of Endor , as Saul did , 2. Sam. 28. or to the wizzard of Pethor , as Balack did , Numb . 22. or to the sorcerer and figure-flinger of Babel , as Nebuchadnetzer did , Ezek. 21. 21. or if all these faile , ( as commonly they doe ) we either breake out into open blasphemie , as the king of Israel did , 2. King. 6. 33. Behold this euill commeth of the Lord , should I attend on the Lord any longer ? or in the depth of discontent , we play the desperate part of Razez , and lay violent hands vpon our selues . 2. Macchab. 14. 41. The third thing to be considered , is the condition required on our part , that we may reape in due time ; set downe in these words , if we faint not . The wordes in the originall are thus : we shall reape in due time not fainting : which may be ( and are of ●some ) taken in a double sense : either as a promise , or as a condition . As a promise , thus , If we be not wearie of well doing , we shall reape in due season without all fainting and wearines , either to the bodie , or minde , that is , we shall reape with all ioy and comfort , as it is Psal. 126. 5 , 6. They that sow in teares , shall reape in ioy : and they that went weeping and caried pretious seede , shall come againe with ioy , and bring their sheaues with them . As a condition , that if we continue constant in well doing to the end without fainting , we shall reape in the time that God hath appointed : and in this sense it is to be taken in this text , to wit conditionally , as it is well translated , if we faint not . We are further to consider that there is a double fainting , one of the bodie , another of the minde . The bodily fainting which commeth by labour , and toyling , is not here meant , seeit doeth nothing impeach the goodnesse of the worke , ( it is an argument rather of the soundnesse and sinceritie thereof : ) but the spirituall fainting is that which is to be seared , because it maketh our labour all in vaine . And this spirituall fainting is two fold : the first is , the slaking and remitting some what of our course , and this hath , and doeth befall the Saints of God , as we may see in the example of the Church of Ephesus , which left her first loue . Apoc. 2. 4. Yea all the saints of God haue their turbida intervalla , troubled and distempered fits , sometime in the full , sometime in the wane , sometime zealous and forward in the seruice of God , sometime againe heauie and backeward , &c. The second is such a fainting & languishing , that we cleane giue ouer our course , of which Paul speakes , 2. Cor. 4. 16. therfore we faint not , but though our outward men perish , yet the inward man is renewed daily . And the author to the Hebrewes , we must consider Christ , who endured such speaking against of sinners , least we should be wearied , and faint in our soules . Heb. 12. 3. And againe , ver . 5. Despise not the chastening of the Lord , neither faint whē thou art rebuked of him . This fainting is meant in this place . Whereas Saint Paul saith we shall reape , if we faint not , he signifieth , that we must perseuere and continue to the ende , otherwise we cannot looke to reape the haruest of eternall happinesse . It is nothing but constancy and continuing in well doing , that doeth crowne all our good works . Be constant ( saith our Sauiour Christ to the church of Smyrna , Apo. 2. 10. ) and I will giue thee the crowne of life ▪ Ierome saith , It is the propertie of true vertue , not to beginne well , but to ende well . Paul blameth these Galatians for beginning in the spirit and ending in the flesh : and Christ shewes what a shame it is to him that beginneth to build and cannot finish it : it is as good neuer a whit as neuer the better : nay his condition is better that never began , then that of Iudas , whose end was worse then his beginning . Leuit. 3. 9. the taile of the sacrifice was commanded to be offered vpon the altar , by which was signified , that in euery good worke we must not onely begin , but continue in it to the end , and sacrifice the ende of it to God , as well as the beginning : otherwise we loose our labour , and misse our reward , therefore Saint Iohn biddeth vs looke to our selues , that we loose not the things which we haue done , but that we may receiue a full reward . 2. Ioh. v. 8. The labourers in the vineyard came at sundry times , some in the morning , others at the third , others at the sixt , and ninth , others at the twelfth houre of the day , yet none receiued the labourers wages , but those that continued in the worke to the ende , Matth. 20. God is Alpha and Omega , and therfore requireth a good ende , as well as a good beginning , and it is our dutie not onely to obey the commandement of Christ , venite ad me , come vnto me , Matth. 11. 28 but that also , manete in me , abide in me , Ioh. 15. 4. for he onely that continueth to the ende shall be saued . Matth. 24. 13. Further , whereas the Apostle saith , we shall reape , if we faint not . It may be demanded , whether the Saints doe so faint at any time , that they finally fall away ? To which demaund I answer in a word , that they doe not , nay they cannot totally and finally fall from grace . For first , if any thing should make them fall away , it is sinne ; but they cannot sinne , because the seede of regeneration and grace remaineth in them . 1. Ioh. 3. 9. And though the Church sleepe , yet her heart waketh , Cant. 5. 2. And if any thing make them faint , it is affliction and persecution , but these and all other crosses worke together for the best vnto them that loue God , Rom. 8. 28. And therefore these are no hinderances but furtherances rather to their saluation . Secondly , they are built and founded vpon the promise of God , I will put my spirit into their hearts , so that they shall not depart from me . Ierem. 32. 40. Therefore Christ doth so preserue them by his power , preuent them by his grace , guard and guide them by his spirit , that they shall neuer fall away , and that none shall plucke them out of his hand . Ioh. 10. I adde further , that they are built vpon the trueth and fidelitie of his promise , God is faithfull and wil not suffer you to be tempted aboue that you be able , but will giue the issue with the temptation , that ye may be able to beare it . 1. Cor. 10. 13. Thirdly , vpon the praier of Christ , who praied that they might be kept from euill . Ioh. 17. 15. that they might be one in the Trinitie , as he in the father , and the father in him . v. 21. that they may be with him , and see his glorie . v. 24. Now Christ was alway heard in that which he praied for . Ioh. 11. 42. Lastly , vpon the life of Christ , which is communicated to all his liuing members , Gal. 2. v. 20. When Christ which is their life shall appeare , then shall they also appeare with him in glorie . Coloss. 3. 4. Quest. If they cannot altogether faint and fall away , why doth the holy Ghost make a doubt of it , as though they might ? Ans. It is the will of God to mooue vs to perseuerance , and to stirre vp our dulnesse by such speeches , that we should not be wanting to our our selues in the vse of the meanes . 10. While we haue therefore time let vs doe good vnto all men , but specially to them which are of the houshold of faith . In these words the Apostle doeth iterate the conclusion propounded in the sixt verse , as also in the ninth verse immediately going before ; that we should doe the good we can , while we haue time ; and withall he doeth illustrate it both by the obiect to whome we must doe good , and by the circumstance of time , howe long we must continue therein . And herein he answereth a secret demande , which might be made vpon the former rule , for whereas it might be thought that the Gentiles which professe not the same religion with vs , were to be neglected , or at least , not so respected ( as we reade , Act. 6. v. 1. the Gretians were neglected of the Ebrewes in their daily ministerie ) the Apostle answereth , that we must not restraine our boūtie and goodnesse onely to those that are of the same religion with vs , but enlarge it vnto all , We must doe good vnto all men , but specially to them of the houshold of faith . In the words we may consider three things First , the dutie it selfe , Let vs doe good Secondly , the obiect or persons to whome we must doe good , which is laid downe comparatiu●ly , we must doe good to all , but specially to those that are of the houshold of faith . Thirdly , the circumstance of time , when and how long we are to doe good , whilest we haue time ; of these in order , and first of the dutie . This generall dutie of doing good is recommended vnto vs by sundrie arguments . The first may be taken from the maine ende and scope of a mans life in this world , which as Paul signifieth in this place , is nothing else but to doe good : and this doing of good standeth in three things : the first concerneth God , in praysing , magnifying , and adoring his holy name . Dauid had an eie to this ende , when he desired to liue for no other ende , but that he might praise God , O let my soule liue and it shall praise thee . The second concerneth our selues , in seeking the kingdome of God , and the righteousnesse thereof , by making our calling and election sure by good , 2. Pet. 1. 10. This ende of a mans life Salomon intimateth , when he saith , Let vs heare the end of all ; feare God and keepe his commandements , for this is the whole dutie of man. Eccles. 12. v. 13. The third concerneth our brethren , in doing good vnto them so farre forth as possibly we can in the compasse of our calling : for it is the ende of euery mans calling , in seruing of men to serue God ; and this is that which Paul vrgeth in this place , to be beneficiall vnto all . The second may be taken from the example of God himselfe . We must doe good to them that hate vs , that we may be the children of our heauenly father . Matth. 5. v. 44 , 45. For we are more conformeble vnto God in doing good vnto others ( it beeing an essentiall propertie in God to doe good to euery man , seeing that euery creature doth drinke , or at least taste of the sweet cuppe of Gods goodnesse . Psal. 145. v. 9. ) then in receiuing good from them : for he receiueth nothing from vs , as Dauid saith , My goodnesse reacheth not to thee , Psal. 16. v. 2. To the exāple of God we may add the exāple of godly kings . The cheifest praise and commendation of Hezekiah , and Iosiah , is noted by their goodnesse . Concerning the rest of the acts of Hezekiah and his GOODNESSE , they are written — 2. Chron. 32. 32. Concerning the rest of the acts of Iosiah & his GOODNESSE , doing as it was written in the Lawe of the Lord , beholde , they are written — 2. Chron. 25. 26 , 27. And this excellent name of goodnesse or bountifulnesse , was ( as it may seeme ) by the Lawe of nations , ascribed to Princes and Potentates , in that it best beseemed them , as in name , so in the vertue it selfe , to expresse the diuine nature of God by , and therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , bountifull benefactors , or gratious Lords . Luk. 23. 25. The third is drawne from testimonie , diuine , and humane . Our Sauiour Christ saith , It is a blessed thing to giue , rather then to receiue . Act. 20. 3. that is , to doe good , rather then to receiue good . a Nazianzen saith , that a man doth resemble good in no propertie so much as in doing good . And the heathen Orator Demosthenes could say , that b doing of good , and speaking the truth , makes vs most like to God himselfe . But to consider this more particularly . Goodnes is threefold . Preseruing , Vniting , Communicating : in all which particulars we are to practise this dutie . And first , for the preseruing goodnes : we must doe good not onely to our selues , but to others also , in labouring to keepe and preserue them from the contagion of finne , from falling from grace , or backsliding from their holy profession , by all good meanes , as by good example , and by gratious speeches seasoned with salt , &c. as Barnabas did , who comming to Antioch and seeing the grace of God that was giuen them , was glad , and confirmed them therein , exhorting them that with purpose of heart they would cleaue vnto the Lord. Act. 11. 22. and for this cause ( as I take it ) it is added , v. 23. that he was a good man , and full of the holy Ghost , and faith . The Vniting goodnes , is likewise to be practised , in setting men at Vnitie , in reconciling those that are at variance , in making peace and amitie , where there is nothing but enmitie and dissention : for , for this cause Christ calleth peace-makers , the children of God. Matth. 5. 10. because herein they liuely resemble the goodnes of God their heauēly father , as any sonne doth resemble any qualitie or propertie in his naturall father : for he maketh men to be of one minde in one house . Psal. 67. The Communicating goodnes ( beeing especially vnderstood in this place ) hath foure degrees . First , for temporall things we must communicate to the necessities of the Saints , Rom. 12. 13. And for spiritual blessings we must remēber the saying of Peter , Let euery man as he hath receiued a gift so minister the same vnto others as good disposers of the manifold grace of God. 1. Pet. 4. 10. Secondly , we must be plentifull in the workes of mercie , not contenting our selues with this , that we are beneficiall to some in releeuing them in their wants and necessities : but we must be rich in good workes . 1. Tim. 6. 18. Charge them that are rich in this world , that they be not high minded , that they doe good , and be rich in good works , readie to distribute and to communicate . We must be like Tabitha ( or Dorcas ) who cloathed the poore with the garments which shee made at her owne proper cost and charges , Act. 9. 39. and for this cause the holy Ghost giueth this testimonie of her , that shee was rich or full of good works & almes which shee did . v. 36. like to the vertuous woman , Prou. 31. 20. who openeth the palme of her hands to the poore , and stretched out her hands to the needie : like Iob , of whome it is said that the loynes of the poore blessed him . Iob. 31. 20. Thirdly , we must be much in goodnes ( as the Scripture speaketh of God ) that is , abundant in goodnes , in communicating vnto others abundantly those blessings which the Lord hath stored vs withall : not onely in louing our brethren , for which the Thessalonians are commended , that their loue one towardes another did abound ; but in a liberall supplying of their wants , as Paul exhorts the Corinthians , that as they did abound in faith and loue , so they would abound in rich liberalitie . 2. Cor. 8. 7. as good Obadiah did , in spending his liuing , and venturing his life , in hiding an hundred of the Lords Prophets , from the furious rage of wicked Iesabel . 1. King. 18. 13. Lastly , we must be exceeding or superabundant in goodnes ; in exceeding measure ( if it may be ) in doing good : like the poore widow who had rather want her selfe , then be altogether wanting in contribution to the treasurie of the Lords Temple : and therefore though it was but two mites which shee cast into the Corban , yet Christ preferred it before all the rich mens offerings beeing put together , in that they gaue of their superfluitie , but shee of her penurie , cast in all that shee had , euen all her liuing . Luk. 21. 4. It is well said by S. Ambrose : We must releeue the wants of others according as we are able , and sometime euen aboue our abilitie , as Paul witnesseth of the Corinthians to their great commendation , that to their power , & beyond their power , they were willing , 2. Cor. 8. 3. Further , in doing good , we must obserue these rules . I. We must doe good of that onely which is our owne : for we may not cut a large and liberall shine of another mans loafe ( as the common saying is ) we may not steale from one , to giue to another : or deale vniustly with some , that we may be mercifull to others : or robbe Peter , to cloath Paul. The Lord abhorreth euen burnt offering , if it be of that which is gotten by rapine and o spoile . Esa. 61. 8. and hence it is that Dauid would not offer burnt offering without cost , of that which was not his owne . 1. Chron. 21. 24. II. We must doe good with chearefulnes and alacritie , for God loueth a chearefull giuer . 2. Cor. 9. Ambrose saith fitly and finely to this purpose , Well-doing ought to proceede from well-willing : for such as thine affection is , such is thy action . Therefore if we giue , we must doe it freely , otherwise it is no gift : for what more free then gift ? therefore we may not play the hucksters in doing good , for that doth most blemish the excellencie of the gift : for as Lactantius saith , Danda beneficia non foeneranda . III. We must so doe good , as that we doe not disable our selues for euer doing good ; but may continue in well doing , and as the Psalmist speaketh , bring forth more fruit in our age . Salomon commands that the streames of our wells should flow to others , yet so , as that the fountaine be still our owne . Psal. 112. 5. A good man is mercifull , and lendeth , and will guide his affaires with iudgement , that is , he will so discreetly dispose and order all his actions , as that he will keepe himselfe within his compasse ; so beginning to doe good , as that he may continue : therefore the wise man saith , In the house of the wise there is a pretious treasure , and oyntment , but a foolish man deuoureth it . Prou. 21. 20. All the disciples that were at Antioch , sent succour to the brethren which were in Iudea , in the great famine that was in the time of Claudius Cesar , yet euery man according to his abilitie . Act. 11. 29. for according to Pauls rule , we must not so giue , that others be eased , and we our selues pinched . 2. Cor. 8. 13. IIII. We must doe all the good we can possibly within the compasse of our callings , and hinder all the euill . It will be said , God ( whose example we are to follow ) doth not all the good he can , neither doth he hinder all the euill . Therefore we are not bound to doe all the good , or preuent all the euill we can . I answer , in this particular we are not to imitate the example of God , and that for three causes . First , because we are subiect to the law , Thou shalt not doe euill that good may come of it . Rom. 3. 8. whereas God is not bound nor subiect to any Law , no not to his owne law , but is aboue it , and hath power to dispence with it . Secondly , because he is able to draw good out of euill , light out of darknes ; which we cannot doe . Thirdly , because God is the Generall good , we particular . Now there is great difference betwixt these two , for it belongs to the nature of the particular good , to procure all the good that may be simply to euery one , & to hinder all euill : whereas to the nature of the generall or vniuersall good , 〈◊〉 things appertaine . First , that all things should be good in some measure of goodnes . Secodly , that some things should be better then others . Thirdly , that those things that are defectiue in goodnes , that is , euills , should be ordayned to the common good : as in a well ordered house , all the parts thereof are good in their kind . Secondly , some better then others , as Paul saith , In a great house there are vessells of gold and siluer , of wood and stone , some for honour , and some for dishonour . 2. Tim. 2. 20. Thirdly , those that are destitute of goodnes , as sinkes , draughts , and other like places ( seruing for base , though necessarie vses ) are ordained to the common good of the whole house , which it cannot want . And therefore if the master builder ( to preuent these particular euills ) should leaue them out of his building , he should preiudice the common good of the whole house , which cannot be without them . Thus much of the first part , namely the duty : Now I proceede to prosecute the second , which shews first to whome we must do good , and secondly the order to be obserued therein . We must do good vnto all , but specially to those which are of the houshould of faith . Touching the first ; It may seeme , that some among the Galatians were of the Pharises mind , who thought they were bound to loue their friends , but not their enemies ; or of this perswasion that they were not bound in cōscience to do good vnto the healthen amongst whom they liued , as being professed enemies of Christ , & opē persecutors of his Church . But Paul teacheth thē & vs another lesson , whē he cōmands vs to do good vnto all , sutable to that of our Sauiour Christ , loue your enemies , blesse them that curse you , doe good to them that hate you , pray for them that hurt you and persecute you . Matth. 9. 44. Let vs consider the good Samaritans practise : Albeit there was mortall hatred betwixt the Iewes and the Samaritans . Ioh. 4. 6. Yet he seeing his deadly enemie wounded and halfe dead , had compassion vpon him ; powred wine and oyle into his soares , bound vp his woundes , set him on his owne beast , brought him to an Inne , and made prouision for him ; the like ought we to doe , euen to our enemies , as occasion shall serue . Luk. 10. 30. For if we must doe good to our enemies beast , his oxe or asse going astray , in bringing him home againe ; Exod. 23. 4. Much more ought we to doe good to our enemie himselfe . For the more beneficiall and communicatiue we shewe our selues to be , the greater goodnesse we shewe to be in vs , as the fountaine which powreth forth his streames vnto all , and the candle which standeth vpon a candlestieke shineth vnto all , and not to it selfe being couered with a bushell . The reasons why we ought to doe good vnto all , ( euen to our enemies ) are principally foure . The first may be taken from the grounds of loue and beneficence , which are in all men , euen in the wicked themselues ; nowe the grounds of loue are specially three : the first is the image of God , which beeing in all men , yea euen in prophane persons in part , ought to be the loadstone of loue to draw our affection vnto it . The second is communion and fellowship in the same nature , and therefore we ought to be beneficiall vnto men , because they are men ; & though we will not doe good homini , yet we must doe it humanita●i , as the Philosopher said . The third is participation in the death of Christ , in that all men haue part in Christ as well as we ( for any thing we knowe . ) Secondly , God ( whose example we are to followe , as hath beene said ) is good , and bountifull vnto all , causing his sunne to shine as well vpon the badde as the good , and his ●aine to fall as well vpon the ground of the vniust , as of the iust , beeing kinde vnto the vnkind and to the wicked . Thirdly , we must doe to others as we would they should doe to vs. Therefore if we beeing in distresse would be glad to receiue good at the hand of a wicked man , we ought in the like case to doe good vnto him . Fourthly , our profession and the reward which we looke for , require this at our hands , for if we doe good vnto them onely that doe good vnto vs , or if we be friendly to those onely that are friendly to vs , what singular thing doe we ? for euen the Publicans doe the like ; and so hauing our reward here in this life , we can expect none other after this life . Matth. 5. 47. The second point , ( which containeth the order to be obserued in doing good , ) is laid downe in these words , Let vs doe good to all , but specially to those which are of the houshould of faith . By them of the houshold of faith , we are to vnderstand those which by faith are of the same familie with vs , namely of the same Catholike church vpon earth ; the house of God beeing often put to signifie the Church of God , as 1. Tim. 3. 15. The house of God is called the Church of God , the ground and pillar of trueth . Ebr. 3. 2. Moses was faithfull in all Gods house , that is , his Church : and thus this phrase is expounded . Eph. 2. 19. Ye are no more strangers and forrainers , but citizens with the Saints , and of the houshold of God. So that by them of the houshold of faith , we must vnderstand onely the faithfull ; Indeed among men , not onely children , but also man-seruants , and maide-seruants are counted to be of the family , but God accounts them onely to be of his house , that are Saints by calling , and sonnes by faith . The rest are bastards and not sonnes , they are ( it may be ) in the house , but not of the house : for true sauing faith , doth characterize those that are of the familie of faith ; euen as fanaticall dreames , fantasticall opinions , allegorizing of the literall sense of the scripture , denying the resurrection of the flesh , doe characterize those that are of the familie of loue . Hauing the meaning , cōsider the dutie , which is , to do good principally to the faithfull , the Saints & seruants of god , that is , we must do good vnto thē before others , & more thē to others , which are not of the same familie , as Dauid saith , My well-doing reacheth not to thee , but to the saints that are in the earth , & them that excel in vertue . Psal. 16. 2 , 3. For it is alone as if the Apostle should haue said , As it is fit and conuenient , that they that are of the same familie should be helpefull and beneficiall one vnto another , rather then to those that are of another family : So it is requisite that those which are members of the same bodie , nay sonnes and daughters , brethren and sisters , hauing the same God for their father , the same Church for their mother , Christ for their elder brother , begotten of the same immortall seede , nourished with the same milke of the word , and looking for the same blessed inheritance : should rather be beneficiall one to another , then to those that are forrainers and strangers , no way linked vnto them by the bond of faith . Now the reasons why we ought especially to doe good to them of the houshold of faith , may be these . First , because God loueth all his creatures , specially mankind , most especially the faithfull , vpon whome he doeth bestowe the riches of his loue , yea himselfe also : for though God be good vnto all , Psal. 145. 9. yet in a speciall sort he is good to Israel to them that are of a pure heart , Psal. 73. 1. He is a Sauiour of all men , specially of those that beleeue . 1. Tim. 4. 10. Secondly , because whatsoeuer is done to one of Gods saints is done vnto him , Matth. 25. 44. Thirdly , in respect of the excellencie of their persons , in that they are sonnes of God , heires of his kingdome , members of Christ , Temples of the holy Ghost , &c. Further , in that all the faithfull are called a houshold and a family , this teacheth vs , that as we haue one bedde and one board , one bread to seede vpon , and one cuppe whereof all drinke : so we should haue one minde and one heart , we should cleaue together , and hold together : for if they of the family of loue ioyne together , why should not we which are of the familie of faith hold together ? If those of the kingdome of darkenesse combine themselues together , as it is Psal. 2. 2. The kings of the earth band themselues , and the Princes are assembled together , a gainst the Lord , and against his Christ. Act. 4. 27. Doubt lesse against thine holy sonne Iesus , whome thou hast annointed , both Herod and Pontius Pilate , with the Gentiles and people of Israel , gathered thēselues together . Psal. 83. 5 , 6 , 7 , 8. They haue consulted together in heart , and haue made a league against thee ; The tabernacles of Edom , and the Ishmaelites . Moab , and the Agarims , Gaball , and Ammon , and Amalec , the Philistims , with the inhabitants of Tyrus : Ashur also is ioyned with them : they haue beene anarme to the childrē of Lot. How much more therefore ought the children of light to company and consort together ? But the children of this world are wiser in their generation then the children of light . Nay the bruite beasts may condemne vs in this point : for cattel heard together , sheep flocke together , fishes shole together , and ( as the prouerbe is ) birdes of a feather will flie together . What a shame is it therefore for vs , that are of the same family of faith , to fall out , making a rent in the coate , and a diuision in the bodie of Christ , by seperating our selues one from another , in affection of heart , and practise of life ? Againe , this may minister comfort to all the faithfull beeing vnder the crosse , to consider that they are of Gods family ; and therefore neede not doubt of the prouidence of God , but that he will prouide things necessarie for them ; for he that prouideth not for his owne , and specially for them of his familie , hath denied the faith , and is worse then an infidell . Lastly , in that the faithfull are called a familie , it shewes that they are but fewe , euen a handefull in comparison of the world ; for what is a familie to a countrie or a kingdome ? Indeed I graunt , if those of the family of faith , be considered by themselues , they are many . Matth. 8. 11. I say vnto you , that MANY shall come from the East and from the West , and shall sit downe with Abrahā , Isaac , and Iacob in the kingdome of heauen . Nay they are innumerable . Apoc. 7. 9. After these things I beheld , and loe , a great multitude , which no man could number of all nations & kindreds and people and tongues , stood before the throne , and before the lambe , cloathed with long white robes , and palmes in their hands . But beeing compared with infidels , which shall be condemned , they are but fewe , Matth. 7. 13 , 14. Enter in at the straite gate : for it is the wide gate and broad way that leadeth to destruction , and MANIE there be which goe in thereat : Because the gate is straite , and the way narrow , that leadeth vnto life , and FEWE there be that find it . MANY are called , but FEW chosen . Here they are called a family , & a little flock . Luk. 12. 32. & a remnant . Rom. 9. 27. Let the Papists therfore brag of their Vniuersalitie and multitude , as much as they list , in the meane time , let not vs feare to ioyne our selues to the litle flocke of Christ , and with them to goe on in the straite way to eternall life . The order which we are to obserue in doing good to others , is else where more distinctly set downe in scripture : & it stands in these degrees . First , and principally , a man must do good to those of his familie , as to wife , children , seruants . 1. Tim. 1. 8. If there be any that prouideth not for his owne , and especially for them of his houshold , he hath denied the faith , and is worse then an infidell . Secondly , after those of our familie , we must doe good to our parents and progenitors . 1. Tim. 5. 4. If any widow haue children or nephewes , let them ( that is , those children or nephewes ) learne first to shew godlines toward their owne house , and to recompence their parents . Marke , they must first do good to their owne house , and then in the second place to their parents , that is , their fathers & mothers , if they be children , their grandfathers and grandmothers , if they be nephewes . Thirdly , after the two former , we must doe good to our kinred . 1. Tim. 5. 8. If any prouide not for his owne — he hath denied the faith , &c. where by owne , we are chiefely to vnderstand , those poore widowes that are neare of blood , or kinred vnto vs ; or generally all those that are of our kinred in the flesh , who are therefore called ours , because they doe more nearely concerne vs , as being linked vnto vs , by the bond of nature . They that are of our kinred , are to be respected and releeued of vs in the third place , if they be of the houshold of faith ; otherwise , the Saints of God , which are neither kith nor kinne vnto vs , are to be preferred before them . Fourthly , of strangers and forreners , we are to doe good to the faithfull before others . Fiftly and lastly , we must be beneficiall to all , whether friends , or foes , of our kinred , or strangers , of the house of God or otherwise , as God in his prouidence shall offer them vnto vs : for so Paul saith , We must doe good vnto all men . It will be said , we are to loue all men alike ( seeing we must loue our neighbours as our selues : ) and therefore we must doe good to all men alike , not respecting the faithfull more then others . I answer , our loue of our brethren , is lesse or greater , either in respect of the obiect , in wishing a greater or a lesse good vnto them : and thus we must loue all men alike , in wishing to them eternall life : or in respect of the intention of our loue , in hauing a greater desire of the good of some , then of othersome : and thus we are not bound to loue , or to doe good to all alike . For as S. Barnard saith , Meliori maior affectus , indigentiori maior effectus tribuendus . This doctrine inuested with the former examples , may shame the base , seruile , and beggerly liberalitie of the common sort of men , which professe the Gospel , whose hands are tied to their purses , and their hearts locked to their chests , who are so extremely miserable , that they neither doe good to others , nor yet to themselues . Secondly , it condemneth them which are so vnnaturall , that they forget all dutie to their kinred and acquaintance in the flesh . Thirdly , those who will doe good to none , but to those that haue done good to them : this is right the Pharisies righteousnes , to loue our friends , and hate our enemies ; the goodnes of the Publican , to lend to those of whom they look for the like . Lastly , those who are so full of the poison of malice and reuenge , that beeing once incensed , they can neuer , be appeased , till they crie quittance with those that offend them . The third thing to be considered in the words is the circumstance of time ; we must doe good to all , while we haue time . Here sundrie points are to be obserued . I. If we must doe good while we haue time , we must make a holy and profitable vse of our time , ( the rarest iewell , and greatest of all earthly treasures ) because time will not alway last : and therefore we must take time while it is time , seeing time and tide will tarie for no man. Let vs consider what a shame it is , that the children of this world should be wiser in their generation then we , who professe our selues to be children of light . The mariner or sea-faring man who obserues wind and weather , taketh the oportunitie of the time : the trauailer or way-faring man takes day before him , and trauaileth while it is light . The smith striketh the yron while it is hot , for when it is cold , it is too late to strike . The Lawyer taketh his time , to wit , the Terme time , for the intertaining of his clients , and following of his suits : for when the Terme is ended , his time is gone . Now it is alway Terme-time with Christians , euery present day , euen this present time , is their Terme-time : therefore if we will not shew our selues more carelesse & negligent , nay more absurdly foolish , or desperatly madde then all men , we must take the opportunitie that is offered to do good , and vse the pretious time which God in mercie affordeth vs , to his glorie , our comfort , and the good of others . Time and opportunitie of doing good , is hieroglyphically resembled by the head of a man that hath locks of haire before , which a man may take hold of , but hath none behind ; whereby is signified , that when opportunitie is past , there is no possibilitie left to doe good . We must not therefore let slippe any good occasion , but take hold of it at the first , when it is offered . Hence it is that the Apostle , Eb● . 3. 13. biddeth vs exhort one another daily , while it is called to day . And the wise man , Prou. 3. 28. Say not to thy neighbour , goe and come againe , and to morrow will I giue thee , if thou now haue it . For he may die , and so cannot come againe , or by thy delaying of him , may be discouraged from comming , or thou maist be hardened against him , or maist with the rich man in the Gospel , be suddenly taken away from thy riches , or thy riches taken from thee . Our Sauiour biddeth vs walke in the light , while we haue light . Ioh. 12. 35. II. If we must doe good while we haue time , we must obserue the Apostles golden rule , Eph. 5. 16. Redeeme the time : which is nothing els , but so to employ it , and vse the benefit of it , as that we suffer it not to slippe away from vs without fruit or profit , either for sloth and idlenes , or by reason of vaine and transitorie pleasures , or other occasions of this life : but to gaine that time we formerly lost by negligence , with double diligence , yea to redeeme it with the losse of our ease , our pleasures , our profits . And we shall the better practise this dutie , if we consider that time is short , pretious , irrevocable : it is short , and therefore to be guided by diligence : it is pretious , and therfore to be redeemed by an high estimate and account of it , in not beeing too lauish of it : in bestowing it vpon our friends , not vpon our enemies : in placing it as a Iewell in our golden age , and wearing it in our newe garments , the robes of Christ his righteousnes , and not ( as a pearle in a swines snowt ) in the rotten ragges of sinne and wickednes . Lastly , it is irreuocable , and therefore it is to be redeemed by taking the opportunitie thereof . III. Paul commaunding vs to doe good while we haue time , would haue vs know times and seasons ; to obserue the shortnes of time , to number our daies that we may applie our hearts to wisdome . The not knowing and obseruing of time , is a sinne much inueighed against by our Sauiour Christ , Matth. 16. 3. O hypocrites , you can discerne the face of the skie , and can ye not a discerne the signes of the times ? Luk. 12. 56. why b discerne ye not this time ? the Lord doth preferre the very bruit beasts before his people , because they know their appointed times and seasons , whereas his people knew not the time of mercie and grace , which was offered vnto them . Euen the storke in the ayre knoweth her appointed times , the turtle , and the crane , and the swallow , obserue the time of their comming , but my people knoweth not the iudgement of the Lord. Ier. 8. 7. And Christ threatneth Ierusalem , that one stone should not be left vpon another , because they knew not the time of their visitation . Luk. 19. 44. And verily of all follies and ignorances , this is the greatest , not to know the day of our visitation , the acceptable time , the day of saluation , when God offereth mercie , by rising earely and calling vs by the ministerie of his word , and stretching out his hands all the day long . Rom. 10. v. 21. For if he stand at the doore of our hearts , and knocke by the sound of his word outwardly , by the motion of his spirit inwardly , by his threatnings , by his promises , by his iudgements , by his mercies , by his tolerance and long suffering , and yet for all that we will not open nor listen vnto him , we shall stand with the fiue foolish virgins , and knock at his mercie gate , and say , Lord , Lord , open vnto vs , when it will be too late , when heauen shall be shut against vs. Matth. 25. 11 , 12. For , for this cause among others , they are called foolish virgins , because they considered not the time of the bridegroomes comming . Here it will be saide , obseruing of time is forbidden , Gal. 4. 10. Ye obserue daies , and times , and moneths , and years , I am afraid of you , least I haue spent on you labour in vaine . Ans. There is a twofold obseruing of time , good , and euill ; lawfull , and vnlawfull . Vnlawfull and superstitious , is either Iewish , or Heathenish : the Iewish , and superstitious obseruation of times , is , when religion is placed in the keeping of them , in an opinion that they bind the conscience to the strict obseruing of them , as their Iubilies , feasts of the Passeouer , of weekes , of Tabernacles , Calends , new moones , &c. Heathenish , when times are obserued in respect of good , or badde successe : as when men make two i vnluckie daies in euery moneth , in regard of health : when they count leape-yeare ominous , as Valentinian did , who beeing newly created Emperour , would not come forth and shew himselfe the bissext of Februarie . Not k to marrie in the moneth of May. To obserue Planetarie houres , and Climactericall yeares , the Horoscope or time of a mans birth , and the position of the heauens at that time . Both these kinds are forbidden . Paul was afraid of the Galatiās , first , because they obserued daies and moneths , & yeares , that is , Iewish ceremonies , & beggerly rudimēts . Secondly , because they obserued times or seasons , that is , heathenish superstitions mentioned before . And assuredly , besides the vnlawfulnes of this practise , it is also vaine euen in the iudgement of the heathens thēselues . Alexander the great commanded the Macedonian souldiers ( which had not beene accustomed to fight in Iune , because it had beene ominous vnto them ) that they should call it Iuly , and so got the victorie ouer Darius . Lucullus beeing to fight with Tigranes vpon an vnlucky day , in which Cepio was ouercome of the Cimbrians : I will ( said he ) make it fortunate to the Romanes , and got the victorie . And who knoweth not that the selfe same day hath beene fortunate or luckie to some ( as they vse to speake , ) vnfortunate and vnluckie to others ? The same day was Crassus slaine by the Parthians , and Pachor king of Parthia taken by Ventidius . The same day was vnto Pompey , the day of his birth , and the day of his death . The same day was to Fredericke the second , his coronation day , and his funerall day . The lawfull obseruing of time is two-fold . Humane , Diuine , Humane is threefold , Naturall , Ciuill , Ecclesiasticall . Naturall is , the obseruing of the motion of the sunne , the moone , and the starres , whose reuolutions make times and seasons , daies , moneths , yeares : the obseruing of the foure quarters or seasons of the yeare spring , summer , autumme , winter . The Ecclipses of sunne and moone : the full moone , the wane , the change . The time of cutting of timber , of planting , sowing , &c. in obseruing whereof a great part of Astronomy , Philosophie , and husbandrie is imployed . Ciuill is , when times are obserued in regard of pollicie , or of the good of the common wealth , as faire-times , market-times , tearme-times , &c. the spring , as fit time for Kings to goe forth to warre , 2. Sam. 4. 11. The keeping of Lent , fasting daies ; Ember weekes , are all in a ciuill respect , for the breed of cattell , the maintenance of nauigation , and the plentie of all things . Ecclesiasticall , when set times are obserued in the Church for order sake , without superstition , or opinion of worship : as among the Iewes the feast of Purim , Esth. 9. 26. the feast of the Dedication , Ioh. 10. 22. Amongst Christians , festiuall daies : as the feast of the Natiuitie , of circumcision , of the resurrection , & ascension of Christ : these and such like solemnities , appointed for our thankesgiuing and humiliation , are not vnlawfull , if they be enioyned by lawfull authoritie , and kept in good manner . Diuine is , when vpon the consideration of the shortnesse and vncertainetie of our liues , we prepare our selues against God shall call vs , and so number our daies that we apply our hearts to wisedome . Psal. 90. Or , obseruing the day of Gods mercifull visitation , we take the opportunitie and vse the meanes that is offered , for our conuersion and saluation . Or , obseruing the time of Gods visitation in iudgement , and indignation , we hide our selues vnder the couert of his wings , Prou. 22. 3. IV. Hence we learne , that there is no possibilitie of doing good or beeing beneficiall vnto others after this life , for Paul biddeth vs doe good while we haue time , thereby insinuating , that after death , all possibilitie of doing good is cleane cut off . The time allotted to doe good , beeing included within the limits of this life , The dead that die in the Lord rest from their labours , Reuel . 14. 13. Therefore no good workes are performed after this life . Paul beeing aged and readie to die , the tearme of his life beeing almost expired , saith , I haue finished my course , 2. Tim. 4. 7. which could not be truely said , if he were to performe any good workes after his death . 2. Cor. 5. 10. We must giue account for all things we haue done in the body , that is , in this life . Where it is to be obserued , that the Apostle speaking of all the workes whereof we are to giue account , doth confine them within the compasse of this life ; therefore no workes can be done after this life be ended . Let vs heare the testimonie of the auntient Cyprian to Demetr . Quando istine excessum est nullus locus poenitentia est , nullus satisfactionis effectus . Ierome . Dum in praesenti saculo sumus , siue orationibus , sine concilijs invicem posse nos coadinvari , cùm autem ante Christi tribunal venerimus , non Iob , non Daniel , nec Noe rogare posse pro quoquam , sed vnumquemque portare onus suum . And againe , In hac vita , licet nobis quod volumus seminare : quum transierit , operandi tempus auferetur , &c. Hence I gather two things . First , that the doctrine of Purgatorie is a meere fable , because there is no time after this life be ended , left to doe good , either to our selues or others , and therefore not to worke righteousnesse , to repent , or to satisfie the iustice of God , which the Popish sort say is done in purgatorie . But what should I stand to batter the paper walles of Purgatory , with the canon of the scripture , which were long agoe burnt to ashes , by the fire of the word ? Secondly , seeing all opportunitie , nay all possibility of doing good is confined in the compasse of this life , euery man must followe the counsell of the wiseman Salomon , All that thy hand shall finde to doe , doe it with all thy power ; for there is neither worke nor inuention , nor knowledge , nor wisedome , in the graue whither thou goest . Eccles. 9. 10. Dauid saith in the graue no man will or can praise God. And this is the cause wherefore Paul doth so instantly vrge all men to take the present opportunitie , Beholde , now is the acceptable time : behold , nowe is the day of saluation , 2. Cor. 6. 2. V. Hence we are taught to account euery day , euen this present day , as the day of death , or the day of iudgement : for we must doe all the good we can while we haue time , now our time is the instant , or present time , for we are vncertaine whether we shall liue till to morrow or no. Iam. 4. 14. Therfore looke what we would doe at the houre of death , if we were now at the last gaspe panting for breath , or if we did see Christ comming in the cloudes to iudgement ; the very same thing we ought to do euery day , with like zeale and feruencie of sp 〈…〉 t , to praise and magnifie the mercie and goodnesse of God ; with like feare and trembling , to worke out our owne saluation and to seeke re conciliation ; with like loue and sinceritie of affection , to be beneficiall vnto our brethren , &c. VI. This doctrine meeteth with all miserable minded mē , who hauing great meanes and opportunitie of doing good yet let slippe , or rather cut off all occasions that might induce them thereto , who in a brutish minde like to the sw●ne , neuer doe good , nor profit any , till their dying day . I speake not against the laudible custome of bequeathing goods to go●ly vses , by a mans last will and testament ; but against those that doe little or no good all their life long , till the houre of death : Let these men consider , that as the late repentance of malefactours , a little before their death , is commonly but a ceremoniall repentance : so the funerall beneficence of those who giue little or nothing in all their life , is vsually no free , but a formall , and extorted gift : formall , in doing as others do 〈…〉 torted , in that it is giuen to stoppe the mouth of an accusing conscience ; The vitall beneficence is that which God accounteth of , & by so much to be preferred before the other , but howe much it doeth more euidently declare a more liuely faith in the prouidence of God , and a more vnfained loue of our brethren . Againe , they giue testimonie that they trust not in vncertaine riches , but in the liuing God. Lastly , they haue the benefit of poore mens praiers , ( to whome they are beneficiall , ) which otherwise they should want . VII . The circumstance of time hath here the force of an argument , for it inforceth the exhortatiō much , that we should doe all the good we can , and take the benefit of the opportunitie , because time will not alway last : the holy Ghost in sundry places of scripture , from the consideration of the shortnesse of our time , enforceth the duties of faith , repentance , newe obedience , as 1. Cor. 7. v. 29 , 30 , 31. And this I say brethren , because the time is short , hereafter that both they that haue wiues , be as though they had none : and they that weepe , as though they wept not : and they that reioice , as though they reioyced not . Ebr. 3. v. 7 , 8. To day if ye will heare his voice , harden not your hearts . and v. 13. Exhort one another daily , while it is called to day . The godly in all ages haue practised this dutie . Peter knowing that the time was at hand , that he was to lay downe his tabernacle , stirres vp himselfe to greater diligence in his calling , and saith , I will not be negligent to put you in remembrance of these things , so long as I am in this tabernacle , seeing I know the time is at hand that I must lay it down as our Lord Jesus Christ hath shewed me . 2. Pet. 1. 12 , 13 , 14. The Church praieth thus to God , Teach vs to number our daies , that is , so to consider the shortnesse , vncertaintie , and vanitie of our life , that we may apply our hearts to wisedome , Psal. 90. 12. But wicked mens practise is cleane contrarie , for they take occasion vpon the shortnesse of their time , to liue as they list , to take their pleasures , and to followe the lusts of their hearts : therfore they say , Let vs eate and drinke , for to morrowe we shall die . Esay , 22. 13. Our life is short and tedious , and our time is as a shaddowe that passeth away — Come therefore and let vs enioy the pleasures that are present . Wisd. 2. v. 1 , 5 , 6. And hence it is that some spend their time in eating and drinking , and going gorgeously , and faring delitiously euery day ; other in gaming , carding , dicing , rioting , revelling , & as ( the tearme is ) in swaggering , wherin they followe their father the deuill , who is therefore more full of wrath , knowing that he hath but a short time . Apoc. ●2 . 12. To these we may adde all such idle persons , as followe no vocation , or trade of life , but day after day , and yeare after yeare , are still deuising new pastimes ( as they call them ) to trifle the time away . These men hasten the iudgements of God , and pull it vpon them before God inflict it . It is a great iudgement of God for a man to be in that case that in the morning he shall say , would God it were euening , and in the euening , would God it were morning . Deut. 28. 67. In this case is euery idle loiterer , who through idelenes is wearie of himselfe , & grieued the time passeth away so slowly : and to these qui nihil agunt , we may ioyne them qui male agunt , and those also qui aliud agunt , all which are condemned in this text , & against them Titus the heathen Emperour shall rise in iudgement , and shall condemne them , because he remembring on a time as he fate at supper , that he had trifled away the day in doing nothing , said , Amici , hodie diem perdidi : Friends , I haue lost this day . II Ye see how large a letter I haue written vnto you with mine owne hand . Here beginneth the Conclusion , beeing the third generall part of this Epistle , consisting of two parts : an Insinuation , in the II. verse , & a Recapitulation , in the verses following . He insinuateth himselfe into the minds of the Galatians by a twofold argument . First , from the largenes of his Epistle , Ye see how large a letter I haue written : secondly , from the instrumentall cause , in that he writ it with his owne hand , where he giues authoritie to it , and a kind of eminencie aboue his other letters . And in both , he commendeth his diligence , loue , and care which he had of them . The word translated , ye see , is ambiguous , and may be taken either as a commandement , See how large a letter I haue written : or as an assertion , Ye see — . The like ambiguitie is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Philip. 2. 5. and may be read either thus , amongst whom you doe shine : or , see that you shine as starres . It is not materiall In whether acception it be taken , seeing the sense is all one . The first argument to mooue the Galatians to attention , and acceptation of Pauls paines , and good affection , is taken from the largenes of his Epistle . The word in the Originall translated large , is strangely wrested by sundrie interpreters , without cause : a Hilarie referring it to the loftines of sentences : Hyperius to the profunditie and depth of matter : Ierome to the greatnes of the character : Chrysostome and Theophylact , to the badnes of his hand , as not beeing able to write well . H●imo to the Hebrew character in which he wrote : whereas the word doth not onely signifie qualitie , but as properly quantitie , as Heb. 7. 4. Consider how great this man was . And the word that answereth vnto it , signifieth as well quantitie , as qualitie . Coloss. 2. 1. I would ye knew what great fight I haue — . Iam. 3. 5. Behold , how great a thing a little fire kindleth ? The plaine and simple meaning therefore of Paul , is this , that he neuer wrote so long an Epistle with his owne hand , vnto any Church , as vnto them . He writ indeede the Epistle to Philemon with his owne hand , but that was short in comparison of this . And he wrote larger Epistles to other Churches , as to the Romans , Corinthiās , &c. but by his Scribes , not with his owne hand . Therefore seeing this is the longest , and largest letter that euer Paul writ with his owne hand , it ought to be more regarded , and better accepted : So that as his paines were greater in writing , our diligence should be greater in reading , and obseruing the same . This shewes Pauls great care of the Churches , not onely when he was present , but when he was absent . How painefull he was beeing among them to winne them to the Gospel , how fearefull when he was absent from thē , least their minds should be loauened by false teachers : how faithfull both present and absent . And it may serue as a president to all Pastours hauing cure of soules , to vse the like diligence , and conscience , in their Ministerie ; that beeing absent in bodie from their charge vpon necessarie occasions ( as Paul was ) yet they would be present in spirit with them : and present by their letters : that so they may testifie to all the world , that they haue a greater care of the flocke , then of the fleece . It further teacheth vs , that if the Minister beeing carried with discreete zeale for the good of the Church , goe further either in word , or writing , then he intended , or is thought fit by some : ( as it seemes Paul did in this place , for what needes this large letter ( may some say , ) a shorter would haue done as well ) that we are not to censure him , or limite and prescribe him . It had beene a great fault in the Galatians , if they had found fault with Paul for this his large letter ; and in the Disciples & Iewes if they should haue blamed his long Sermon , which continued at one time , from morning , to night . Act. 28. 23. at another time , from the closing of the euening , till midnight . Act. 20. 7. And so it is in many hearers , who are too curious and strictt in prescribing and limiting their teachers to the time , longer then which they cannot patiently indure . And in stinting them , in vrging of this or that point , in saying he missed his Rhetoricke , his Epimone was to long , he was ouerseene in dwelling so long vpon the point : it had beene better , a word and away , &c. His second argument is taken from the instrumentall cause , that he wrote it with his owne hand . a Haimo saith it is the opinion of the Doctours , that Paul wrote not this whole Epistle with his owne hand , but onely from hence to the ende : which opinion is confuted by the very text , You see how large a letter I HAVE WRITTEN with mine owne hand : speaking of the whole Epistle , in the time past : or if of any one part more then of another , of the former part , rather then of the latter . Secondly , his assertion is not true , for ( if we except Ierome ) none of the Ancients ( as I take it ) are of that opinion . Not b Ambrose , who saith , Where the whole writing is his owne hand , there can be no falshood . Not c Chrysostome , who saith , To the rest of his Epistles he did subscribe , but this whole Epistle he writ himselfe . Not Primasius , vsing the word perscripsit , that he writ it through with his owne hand . Not d Theodoret , affirming that it seemes Paul writ the whole Epistle . Not e Theophylact , who bringeth in Paul speaking to them in this manner ; I am enforced to write this Epistle vnto you with mine owne hand . Not Occumenius , who calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Epistle written with his owne hand . Not f Anselme , who paraphrasing the text , saith , it is all one as if he had said ; This Epistle I writ with mine owne hand . And a little before . Not with the Scribes hand , but with mine owne hand : ( albeit Anselme cannot so preiudice his assertion , who liued long after him . ) Not the Author of the Commentarie vpon the Epistles ascribed to Ierome , Tom. 9. for he vpon the 2. Thess. 3. 17. saith plainly , g With these words he subscribes all his Epistles , excepting that to the Galatians , which he writ from the beginning to the ende with his owne hand . And vpon these very words which we now entreat of , h See how I am not afraid , which of late time haue written with mine owne hand . ( Where by the way , we may obserue , that Ierome is not the author of those Commentaries , beeing so contrarie to himselfe . ) This I confesse is a light matter , and not to be stood vpon , were it not , that some are too hastie to swallow whatsoeuer comes in their way , vnder the title of the Doctours . It must therefore be a caueat vnto vs , not to be too credulous in beleeuing euery one that shall auouch this or that to be the opinion of the Fathers , no though it be affirmed by a Father , especially by such a one as draweth neere the dregs , as Haimo doth . It is certen then , that Paul writ this whole Epistle with his owne hand : the reasons are these . First , that it might appeare vnder his hand , that he was no changeling , but the same man that he was before , in that he did not preach circumcision , or the obseruation of Iewish ceremonies , as the false Apostles standered him . Gal. 5. ●1 . Secondly , that this his letter was not counterfaited by another , and sent in his name , as the false Apostles might haue obiected , and the Galatians suspected . Thirdly , that he might testifie his sincere loue towards them , and how he did ( as it were ) trauaile in paine of them , till Christ were formed in them , shunning no labour that might further their saluation . We may hence further obserue a threefold difference of the bookes of Scripture in the new Testament . Some were neither written by an Apostle , nor subscribed : as the gospel of Marke , and Luke . Some subscribed , but not written : as the Epistle to the Romanes , and others . Some both written , and subscribed : as this Epistle , and that to Philemon , vers . 19. I haue written it with mine owne hand : J will recompense it — . Now that Paul subscribed euery Epistle with his owne hand , he himselfe witnesseth 2. Thessalon . 3. 17. The salutation of me Paul with mine own hād , which is a signe in euery Epistle ( that it is mine , & not forged in my name by another ) so I write ; the grace of our Lord Iesus Christ be with you all . In which place he warneth the Thessalonians againe of false teachers , and forged letters : for , 2. Th. 2. 2. he had besought them they would not be troubled by spirit , nor by word , nor by letter , as though it came from him — . And here he shews how they may know whether the Epistle be his or not : if it haue this signe , it is mine , els it is counterfait : for this note or marke is to be found in all and euery one of my Epistles . Now these words [ which is a Signe in euery Epistle ] cannot be meant ( as some are of opinion ) of the former words onely , viz. The salutation of me Paul with mine owne hand . First , because he saith , it is a signe in euery Epistle , whereas it is onely to be found , 1. Corinth . 16. 21. Galat. 6. 11. Coloss. 4. 18. 2. Thess. 3. 17. Philem. v. 19. and not in any other of his Epistles . Secondly , the words , so I write , should be false , if they be referred onely to the former wordes , because that manner of salutation , is not to be found in euery Epistle , ( as I haue alreadie shewed . ) And except they be referred to the words following , the grace of our Lord Iesus Christ , &c. they haue either none , or a very hard construction . Thirdly , if Pauls salutation ( which he affirmeth to be a certaine note of his Epistle ) be vnderstood of these words . The grace of our Lord Iesus Christ , &c. it agreeth vnto all ( as Anselme confesseth ) whereas beeing meant of the former words onely , it doeth not agree to all , but to a fewe : and yet Paul makes it , a generall , infallible note , and signe , of euery Epistle . Besides Ambrose , and Primasius , in their commentaries vpon the place , as also the Author of the Commentaries which goeth vnder Ieroms name , affirme , the signe whereby we may know Pauls Epistles from counterfeit , and forged Epistles , to consist in these words : the grace of our Lord , &c , Chrysost. and Theodoret likewise say , that Paul calleth the salutation , a benediction , or blessing , which is in the end of the Epistle : and a little after , Hence we learne that he was accustomed to write these words , The grace , &c. instead of adiewe or farewell vnto thē . And Haimo ( long after ) expounds these words , so I write , howe ? ( saith he ) euen thus as it followeth , The grace of our Lord , &c. I graunt it is probable that Paul writ his owne name in the ende of euery Epistle ( whether in the Greeke tongue , and in the Hebrewe characters ( as Haimo affirmeth ) I leaue it as vncertaine ) and that by the salutation or signe of his Epistle , his name written with his owne hand , is in part to be vnderstood : yet it is not onely nor principally meant . The certen signe therefore of his Epistles , is beside the subscription of his owne name , the farewell that he giues them in these words , The grace of our Lord Iesus . Christ be with you all , or the like to the same effect . I say to the same effect , because these very formall wordes , are not to be found in euery of Pauls Epistles . Therefore Caietan is far wide , who taketh the entire and formall salutation , as it is literally set downe . 2. Thess. 3. 17. to be a note that the Epistle is his , so that if it want any one word , either the Epistle is not Pauls , or there is some defect in the text : for hereupon he concludes that the Epistle to the Coloss. onely , hath something wanting in the farewell or salutation , because it is said , Grace be with you : and not the grace of our Lord Iesus Christ be with you , as it is in all his other Epistles . But first , it is an vntrueth , for they are not onely wanting in the Epistle to the Colossians , but also in the 1. to Timothie , and in that to Titus , where it is only said , Grace be with thee . Grace be with you all . Secondly , it is a flat mistaking of the text , for Pauls meaning was not in euery Epistle to tie himselfe precisely to so many words and syllables : but to commend them to the grace of Christ : sometime making expresse mention of Christ , sometime concealing his name : yet so as that it is alway vnderstood , though not expressed . 12. As many as make a faire shew in the flesh , compell you to be circumcised , only because they would not suffer persecution for the crosse of Christ. From hence to the ende , is laid down the second part of the conclusion , which I call a Recapitulation , wherein the Apostle doeth very artificially ( as Orators are accustomed ) repeat those things which he would haue specially to be remembred , the maine points handled in the Epistle . First , that neither circumcision is necessarie to iustification , nor the ceremoniall lawe to saluation . Secondly , that the false Apostles vrging the obseruation of the lawe as a thing necessarie to saluation , sought not herein Gods glorie , or the edification of their hearers , but their owne ease , and freedome from the crosse , and persecution . Thirdly , that Christ crucified is the onely thing that iustifies a sinner without the workes of the Lawe . Fourthly , that true religion standeth not in outward things , but in the renouation of the inward man. In this verse and the next following , Paul describes the false Apostles by fiue properties : three whereof are laid downe in this verse . The first is , that they make a faire shewe . The second , that they compell men to the obseruing of their deuised religion . The third , the ende and scope they aime at , that they may alway be in the sunne-shine , liuing at ease , and hauing the world at will ; onely because they would not suffer persecution for the crosse of Christ. First , the Apostle saith , that they make a faire shew in the flesh : which is taken diuersly , for it signifieth sundrie things . First , to make an outward glorious shew according to the flesh , as that they were true Israelites , of the seed of Abraham , &c. Of which boasting Paul speakes , 2. Cor. 11. 18. Seeing that many glorie after the flesh , I will glorie also . They are Israelites , so am I : they are the seed of Abraham , so am I. Secondly , to please the Israelites , which are after the flesh , and to approoue themselues vnto them , which held the keeping of the ceremoniall lawe . Thirdly , to vaunt themselues to the Iewes , and them of the circumcision , of the Galatians , whome they had circumcised in the flesh , as beeing made proselytes , and wenne to their profession by their meanes . Lastly , to pretend great zeale and religion in outward obseruing of the lawe , standing in carnall rites , and bodily exercises , as circumcision , meates , purification , and the like : which carnall rites the Apostle opposeth to spirituall worship , Rom. 12. 1. and to the newe creature , v. 16. of this chap. and bodely exercise ( which profiteth little ) to true pietie , and the sincere practise thereof , which is profitable for all things , 1. Tim. 4. 8. The words may be taken in all these acceptions , though princspally in the last . Here we haue a notable propertie of false teachers , which is , to set a faire face vpon the matter , to carrie all before them with a smooth countenance , and in outward appearance to excell . For as Satan , though a blacke deuill , an angel of darkenes , doth change himselfe into a white deuill , as though he were an angel of light , so that a man can hardly distinguish his wicked suggestions , from the good motions of the spirit of God , and therefore may say , as Ioshua said to the angel , art thou on our side , or on our aduersaries ? Ioshua , 5. 13. So his instruments transform themselues , as though they were the Apostles of Christ , and ministers of righteousnesse , 2. Cor. 11. 13 , 15. In the old Testament , false prophets were accustomed outwardly to conforme themselues to the habite and attire of the holy men of God , in wearing a rough garment as Elias , and the rest of the prophets did . Zach. 13. 4. Vnder the newe Testament , in the time of Christ , the Pharises in hypocrisie , vnder a shewe of long praier , deuoured widdowes houses . Matth. 23. 14. In the Apostles time , false teachers with their wil worship , as touch not , taste not , handle not , ( which had a shewe of wisdome in voluntarie religion , and humblenesse of minde , and not sparing of the bodie ) did vndermine the religion of God. Coloss. 2. 21 , 22 , 23. And after that , in the primatiue Church , the heretickes called Catharists , vnder a shewe of holinesse , fasting , praier , &c. did sowe most damnable heresies in the Church . And as in former times , the Iewes vnder the glorious titles of the children of Abraham , the schollers of Moses , the temple of the Lord , the temple of the Lord , made many proselytes by deceiuing the soules of the simple : So , at this day , vnder the glorious titles of the Church , of Councels , fathers , antiquitie , consent , vniuersalitie ; the pretented Romane Catholikes , haue ensnared many a simple soule : and no maruaile , considering that these are the times of which Christ foretold , that false prophets should deceiue ( if it were possible ) the very elect , Matth. 24. 24. And of which Saint Paul prophecied , that Antichrist should come through the efficacie of Satan , with all power , and signes , and lying wonders , and in all deceiue ablenesse of vnrighteousnesse , among them that perish . 2. Thess. 2. 9 , 10. And all this is done by outward shewes and semblances , which our Sauiour Christ tearmeth sheepes cloathing , and it stands in these foure particulars . First , in great swelling titles , as the onely true Catholike Church , the Vicar of Christ , the Oecumennicall Bishop : most profound , illuminate , Angelicall , Seraphicall Doctors : Iesuits , the onely true followers of the doctrine , and example of Iesus , &c. Secondly , in pretended zeale , and deuotion , whereby they would perswade , that their religion , is the onely true religion : all others , which swarue from it , are nothing but false , and fabulous : and this they doe three waies . First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by hauing God alwaies in their mouthes , crying in hypocrisie with the false prophets , Lord , Lord , Matth. 7. 22. Or as the Iesuiticall faction doe , Iesu , Maria. Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with enticing words , consisting in probable reasons , and persuasiue arguments . Coloss. 2. 4. Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with faire and flattering words , to deceiue the hearts of the simple . Rom. 16. 18. By which three meanes , the Iesuites haue preuailed much in Princes courts , in these latter daies . Apoc. 16. 14. Thirdly , in the glorious outside of holinesse of life and conuersation , in not sparing the bodie , by whipping of themselues , as Baals priests lanced themselues till the blood gushed out , 1. King. 18. 28. in strict fasts , canonicall houres , hard fare , badde lodging , course apparrell , and such like . Lastly , in rare and excellent gifts of prophecy , tongues , eloquence , miracles , &c. And thus they make Pauls shew of godlinesse , 2. Tim. 3. 5. to be Peter cloake of wickednesse . 1. Pet. 2. 16. so that as the Deuill with faire words put Eue into a fooles paradise , till at length he had driuen her out of the terrestriall Paradise , and made her also hazard the celestiall . So , his ministers false teachers , by faire and flattering speeches , deceiue the minds of the simple , and cause them to fall from their owne stabilitie . By this we may see , how hypocrites and false teachers , stand especially vpon outward things , as externall rites and ceremonies , which are but deuices and doctrines of men . Matth. 15. 9. The Pharisies made much adoe about washing the outside of the cuppe , and of the platter , when as the inside was full of rapine and all vncleannes , Matth. 23. 25. very curious about washing of their hands before meate , Mark. 7. 3. and yet carelesse to wash their hearts frō wickednes . Ier. 4. 14. precise in small matters , as in tything of mint , annise , and cummine ; but profane in the practise of the waightier things of the law , as iudgement , mercie , and fidelitie . Matth. 23. 23. whited tombes , faire without , and filthie within , v. 27. Thus the Popish worship consisteth especially in outward things , which may please the senses of carnall men , as in vocall , and instrumental Musicke , to please the eare : censings and perfumes , to delight the smell : guilding and painting , with other sights and spectacles , to affect the eye . And at this day , in the Masse ( which they account the very marrow of their Mattins , ) there is nothing , but dumme shews , histrionicall gestures , and tricks fitter to mocke apes withall , then to edifie the people . For whereas in former time they were wont to say , Let vs goe heare a Masse : now the common saying in Italie is this , Let vs goe see a Masse . Let vs therefore trie the spirits before we trust them , and especially in matters of religion , follow Christs precept , not to iudge by the outward appearance , Ioh. 7. 24. But to iudge of Prophets , by the fruit of their doctrine , Matth. 7. 16. and of their doctrine by the touch-stone of the word . Isa. 8. 20. so that though the Deuill transforme himselfe into an angel of light ; nay , though an angel from heauen preach any other thing , beside that we haue receiued from Christ , we must hold him accursed : and in so doing we shall follow Christ his practise , who was prudent in the feare of the Lord , and did not iudge by the sight of his eyes , nor reprooue by the hearing of his eares . Isa. 11. 3. The second note and marke of these false teachers , is , that they compell men to be circumcised . The word compell , hath great emphasis , for it signifieth , that they did not conuince the iudgement , or perswade the will , and affection of the Galatians , but enforced them against their wills : for though circumcision be nothing of it selfe ( as Paul saith ) yet to be compelled to receiue circumcision , and to place iustification in the vse of it , & sinne in the neglect of it , is the readie way to ouerturne Christ , the foundation of our saluation . Gal. 5. 4. Here suodrie questions are to be answered . First , it may be demanded , whether it be lawfull to compell men to embrace religion , as the false Apostles compelled the Galatians to circumcisiō ? Ans. The Magistrate may & ought to compell obstinate Recusants to professe true religion : for he is ●●stos vtriusque tabulae , and therefore is to haue care that true religion be professed , and the contemners thereof punished . An example hereof we haue in good King Iosiah , who caused all that were found in Ierusalem and Beniamin , ( that is , all his subiects ) to stand to the couenant which he made with the Lord , nay which is more , he compelled all that were found in Ierusalem to serue the Lord their God. 2. Chron. 24. 32 , 33. among which multitude many there were ( no doubt ) which did like better of Idolatrie , then of Gods worship , as the word compelled , doth import . The King that made that great supper , commanded his seruants to cōpell the guests to come in vnto him . Luk. 14. 23. whence Augustine gathereth , that it is the Magistrates dutie to compell recusants , schismatikes , heretikes , and such like , to the hearing and professing of the word . But here three things are commonly obiected against this doctrine . Obiect . I. To compell men to embrace true religion , is to make them goe against their conscience , which the Magistrate ought not to doe : as some Papists haue asfirmed , that they would not for tenne thousand worlds compell a Iew to sweare that there were a blessed Trinitie , because he should be damned for swearing against his conscience , although the thing were neuer so true . Ans. I. If it were so hainous a sinne to compell any to embrace true religion , because it is against their conscience ; why doe Popish Prelates , and Magistrates , compell Protestants ( and that by exquisite torments ) to reconcile themselues to the Church of Rome , to sweare obedience to the Pope , to acknowledge Trāsubstantiation , and to heare Masse ; which they know are directly against their conscience ? II. If they will not compell men to doe any thing , ( though neuer so good or godly , ) because it is against their conscience : why should they not be as scrupulous in restraining them from doing that which is vnlawfull , because they are perswaded in conscience they ought to doe it ? For if they compell men to omit that which they beleeue to be good , because they know it to be euill , ( as their owne practise prooueth , in that they will not suffer Protestants to pray publikely in a knowne tongue , nor receiue the Sacrament in both kinds , &c. ) why doe they not compell them also , to doe that which they know to be good ; though they thinke it to be euill ? III. The Magistrate is to compell men to embrace true religion , or to punish them for their obstinacie in not harkening to the word , because he is to vse the meanes to reclaime them , and to winne them to a loue and liking of the truth . Now so long as they are vrged to heare the word , there is hope they may be wonne againe : and experience shewes ( as Augustine testifieth of the Donatists ) that they which did professe religion at the first meerely by compulsion , may afterwards ( by the mercie of God ) professe it onely for deuo●ion . And what though some come not to learne , but to carpe and cauill ? yet God may cast the nette of his mercie so farre ouer them , that contrarie to their purpose , they may be caught . IIII. If the Magistrate who may compell them , and so reclaime them , doe suffer them to continue in their errours or heresies , without controlment , he is guiltie of their sinne : but by compelling them , he hath discharged his dutie : for albeit they beeing compelled , doe dissemble and play the hypocrites , doe lie , and forsweare themselues , that is not the Magistrates sinne , who intendeth nothing but their conuersion and saluation , it is their owne proper and personall sinne . Obiect . II. Men ought to be perswaded to embrace religion , and induced to beleeue , but not compelled : for the will can not be compelled . Ans. True it is , the will cannot be compelled ; and as true is it likewise , that the Magistrate doth not compell any to beleeue : for when a man doth beleeue , and from his heart embrace true religion , he doth it willingly : notwithstanding meanes are to be vsed , to make them willing , that are vnwilling , and the meanes is , to compell them to come to our assemblies , to heare the word , and to learne the grounds of true religion : for it is Gods commandement men should prooue the spirits , 1. Ioh. 4. 1. that so they may know the truth , and cleaue vnto it . Augustine saith fitly , and finely to this purpose , Quod autem vobis videtur invites ad veritatem non esse cogend●● , erratis nescientes Scripturas , neque virtutem Dei , qui eos volentes facit , dum coguntur inviti . Secondly , when Papists receiue the Sacrament , sweare allegeance to their Prince , present themselues in our congregations , who knowes that they doe these things against their conscience ? nay rather we ought in charitie to thinke that they are perswaded in conscience they may doe them , when by oath and protestation they confesse so much . But be it , they did all in hypocrisie , shall the execution of godly lawes therefore cease , because hypocrites will not obey but in dissimulation ? Obiect . III. The Magistrate by compelling Recusants to the outward profession of religion , maketh them to play the hypocrites , to counterfai● , and dissemble . Ans. The Magistrate in executing the lawes , hath no such intent , but onely that they might heare the word , beleeue it , and be saued . Againe , Protestant recusants in other countries , are not allowed by Papists , to alleadge their conscience for their refusall , but are compelled either to conforme themselues , or to vndergoe cruell torments : no more may such pretence of conscience excuse the Papists , or other heretikes , but that they should receiue the same measure which they mete to others . II. Quest. How can it be truly said , that the false Apostles compelled men to receiue circumcision , seeing Titus was not compelled to be circumcised ? Gal. 2. 3. Ans. That place maketh nothing against the text in hand : the meaning is , that Paul for his part was readie to haue circumcised Titus ( as he did Timothie , Act. 16. 3. ) rather then offend the weake brethren . But when it came to this point , that they would needes vrge circumcision , as a thing necessarie to saluation , Paul refused to do it , for all the false brethren that crept in , v. 4. that is , notwithstanding they laboured by all meanes to bring it in vse againe . Neither did the Apostles vrge it , or require it , as a thing necessarie to saluation . III. It may be demaunded , whether that circumcision beeing so vehemently vrged by the false Apostles , might not haue beene vsed . Answ. It might not . For albeit it be in it selfe a thing indifferent , and so it skilleth not , whether a man be circumcized or not , ( as Paul saith ) Circumcision is nothing , and vncircumcision is nothing : yet beeing vrged as a matter o● absolute necessitie , as without which men could not be saued . Act. 15. 1. it ought not to be vsed . The like may be said of all indifferent things , if they be made essentiall p●rts of Gods worship , or necessarie to saluation ; as the vse of meates and drinkes , obseruing of times and seasons , wearing this or that habit , or attire : forbidding of mariage to some orders of mē . For when things indifferent are made necessarie , the nature of them is changed . Vpon this ground Ezekiah brake in peeces the brasen serpent , when the Israelites began to worship it , 2. King. 18. 4. First , let vs obserue , out of these words , they compell you to be circumcised , that Paul doeth not only vse Christian pollicie , but dealeth very rhetorically , excusing the Galatians , as though they were constrained against their wills , to doe as they did : & laying all the blame vpon the false Apostles : and so doth closely alienate their affection from these seducers ▪ who would haue them circumcised , either by voluntary submission , or by violent compulsion : the like godly pollicie we ought to vse in dealing against heretikes , and false teachers , that the peoples mindes may be estranged from them , & take no loue of their doctrine , nor liking of their persons . Here we haue a second note of false teachers , which is , not onely to retaine ceremonies themselues , but to vrge them vpon others , and constraine men to the obseruing of them : for they were more earnest and forward in vrging circumcision ( their owne deuise ) then the keeping of the morrall lawe : and so are all seducers . The Pharises did vrge their owne ceremonies , as washing before meate , washing of pottes , cuppes , and beddes , &c. more then the commandement of God. And the Papists vrge the Len● fast more strictly , thē fasting from finne , which is the onely true fast . Isay. 58. 6. And their owne stories doe shewe that men haue beene more seuerely punished , for eating flesh vpon good friday , then for commi●●ing of simple fornication , or following of strange flesh . They stand more in vrging the outward worshipping of an image , or a peece of bread , then the inward spirituall worship . And as they haue made the Saints daies , equall with the Sabboth daies , so haue they made the prophanation of them an equall sinne , and haue punished it with equall punishment . It is further to be obserued , howe they abuse circumcision , for whereas by Gods ordinance it was but a seale of the righteousnesse of faith . Rom. 4. 11. they peruerting the end of it , make it a meritorious cause of saluation ; and therefore compell men to be circumcised : it is Gods worke , they make it their owne worke , yea such a worke as by which they hope to be saued . And this their dealing , may fitly be paralleled by the Popish practise at this day , in making baptisme which is but a signe and seale of grace , to be the proper , immediate , and physicall cause of conferring grace , by the worke wrought . Almes , praier , and fasting ( which are but signes and testimonies of iustification ) to be causes thereof . Nay their owne deuises , of confession , satisfaction , supererogation , to be meritorious causes of iustification , & saluation . Lastly , see here howe the peruersenesse of the corrupt heart of man , doth thwart the ordinance of God. As long as circumcision was commaunded by God. most abhorred it ; for the heathen testifie so much , that the Iewes were odious for it . But nowe beeing abolished , they take it vp againe ; receiue it , and vrge it as a thing necessarie to be obserued vpon paine of damnation . Whereas if God should enioyne it againe , they would ( no doubt ) account it as heauie yoke , which neither they nor their fathers were able to beare . This improuing of that which God cōmands , & approuing that which he forbids , argues the great corruption of the heart , and that the wisedome of the flesh is not onely an enemie , but euen flat enmitie against God , Rom. 8. 7. It must therefore teach vs to captiuate our reason , and to subiect our wills to the will of God in all things . The third propertie of these false Apostles is , the teaching of circumcision , that is , of false doctrine ; because they would not suffer persecution for the crosse of Christ , that is , for preaching the true doctrine of the Gospel , concerning Christ crucified . It may be demanded whether it was necessarie that those which taught not circumcision , but spake against it , should be persecuted ? To which I answer , that it was necessarie , according as Paul affirmeth , Gal. 5. 11. If I teach circumcision , why doe J yet suffer persecution ? The reason was this . The Romane Emperour had giuen libertie to the Iewes to liue according to their owne lawes , and that without molestation or disturbance , in all places of the Romane Emperie , so that if a Iewe became a Christian , he had the priuiledge of a Iewe , so long as he kept the ceremoniall lawe , and taught no departing from Moses : whereas they which taught , that ceremonies were abrogated , and that men were iustified onely by faith in Christ , wanted this priuiledge , and so were persecuted of no men more then of the Iewes , either by themselues , or by incensing others against them . 1. Thess. 2. 15. 16. The false Apostles therefore to auoide persecution , coyned a newe Gospel ; in matter of saluation , ioyning Christ and Moses , iustification by faith , and by workes . So that here we haue another character and marke of false teachers , which is , to labour by all meanes to enioy the world , and to eschewe the crosse , and rather then they wil suffer persecution , to make a hotch-potch of religion , as we may see , not onely by this particular , but by the course of the historie of the Church , and in latter times , by the Interim vnder Charles the fift , and the sixe articles vnder Henrie the eight : by our mediators and reconciliators , who either ( as it is said of old Consiliator ) labour to accord fire and water : or else like hucksters mixe wine and water for their owne aduantage : and by all neuters and mungrils in religion , who houer in the winde , because they would stand sure for all assaies , or winne the fauour of great men , that they might not stand in the way of their preferment , This is the sinne of the multitude among vs , who desire to haue Christ , but they will none of his crosse : they would be with him vpon mount Tabor , but not not vpō mount Caluarie , crowned with glorie , but not crowned with thornes . Further , we may hence gather an essentiall difference of true and false teachers : the one seekes the good of the Church , the other seeks thēselfe : the one the glorie of God , the other their owne glorie . It is obserued by Popish priests and others , that though the Iesuits pretend , they doe all things in ordine ad Deum yet they intend themselues doing all things in ordine ad seipsos● it beeing the marke they shoote at in all their Machiavellian plottes and pollicies , that they may haue cum digmeate ocium , a Lordly command , and a lasie life . Againe , here we see that the loue of the trueth , and of the world , the feare of the face of man , and the feare of God can neuer stand together . As also howe dangerous a thing it is to be addicted to the loue of the world : for it hath beene alwaies the cause of reuolt , in that men neuer imbraced religion so , as that they could be contented to suffer persecution for the profession of it , nor lay downe their liues in the maintenance thereof . Matth. 13. 21. As soone as tribulation or persecution commeth . by and by they are offended . Whereas we ought to haue the same minde that Paul had , who knowing that bonds and imprisonment aboad him , yet passed not for them , neither was his life deare vnto him , Act. 20. 23. and was not onely readie to be bound , but to die also , for the name of the Lord Iesus . Act. 21. 13. The reasons which should make vs willing to take vp our crosse and follow Christ , are these . First , it is a great mercy and fauour of God , that we are accounted worthy to suffer any thing for his sake . Act. 5. 41. The Apostles departed from the counsell , reioycing that they were accounted worthy to suffer rebuke for his name . Secondly , it is a meanes ( by the mercifull promise of God , ) to procure and obtaine the blessings of this life . Mar. 10. 30. Thirdly , it hath blessednes annexed to it , with a promise of assistance and helpe of Gods spirit , 1. Pet. 4. 11. If ye berailed on for the name of Christ , blessed are ye , for the spirit of glorie and of God resteth vpon you , which on their part is euill spoken of , but on your part is glorified . Lastly , the ende of the crosse , is glorie vnspeakable , If we suffer with him , we shall also be glorified with him . Rom. 8. 17. Further , whereas Saint Paul linketh together persecution , and the preaching of the crosse , we may see that the profession of the Gospel , and persecution , doe either goe hand in hand , or doe follow one another inseperably ; for as many as will liue godly in Christ Iesus , must suffer persecution . 2. Tim. 3. 12. Moses is said to haue chosen rather to suffer affliction with the people of God , then to enioy the pleasures of sinne for a season . Heb. 11. 25. Where we see that affliction is the lette and portion of the godly . The reason hereof is two-fold . The malice of the Deuil who is alway nibbling at the heele , Gen. 3. 15. And the hatred of the malignant Church ( the deuils seede ) euer maligning the Church and people of God. The deuill maketh warre with the remnant of the womans seede , which keepe the commandement of God , and haue the testimonie of Iesus . Apoc. 12. 17. The malignant Church persecuteth the Church of God , as we may see in their types , namely , in Caine hating and persecuting Abel ; Ismael , Isaac . Esau , Iacob . Which they did onely because they saw their owne workes to be euill , and theirs to be good . 1. Ioh. 3. 12. And if it be demaunded , why those that preach the word plainely and powerfully to the consciences of men , in euidence of the spirit ; are so extreamely hated and maligned ? Ans. It is for no other thing , but euen for the workes sake , for which they ought to be reuerenced , 1. Thess. 5. 13. and because they prophecie not good vnto them , but euill , 1. King. 22. 8. that is , preach not pleasing things , by sowing pillowes vnder their elbowes , and lulling them asleepe in the bedde of securitie , but denounce the iudgements of God against them , and so disquiet and trouble their guiltie consciences . And what ( I beseech you ) is the reason why those that make conscience of sinne , are so maligned of the wicked world , and branded with the blacke names of Puritans , and Precisians , but this , which our Sauiour Christ giueth , Ioh. 15. 19. Because they are not of the world , therefore the world hateth them ? Now all this commeth to passe , by reason of that enmitie which God hath put betwixt the woman , and the serpent ; his seede , and her seede . Gen. 3. 15. This teacheth vs , first , that we should suspect our selues , that our hearts are not found , nor our practise sincere , when all men speake well of vs : for true profession is alwaies accompanied with persecution . Woe be to you , when all men speake well of you . Luk. 6. 26. Secondly , that we must not be discouraged in our profession , though there be neuer so many that make opposition , or so mightie that raise persecution against vs. Though they tell vs as they did Paul , Act. 28. 22. Concerning this sect , we know that euery where it is spoken against : or take vs vp with Nicodemus , Ioh. 7. 52. Art thou also of Galile ? search and looke , for out of Galile ariseth no Prophet . In these blasts and stormes of temptatiōs , we ought to make that saying of Christ our anker hold , Blessed is he that is not offended in me . Mat. 11. 6. Lastly , that we thinke it not strange when we finde affliction , or meete with persecution . 1. Pet. 4. 12 , 13. 13 For they which are circumcised , keepe not the Law , but desire to haue you circumcised , that they might glorie in your flesh . Here the Apostle preuenteth and obiection , which might be made against his former conclusion . v. 12. For it might be said , Paul did them wrong in standering them , to vrge circumcision onely because they would auoid persecution , when as they did it , as zealous obseruers of the Law. To this he answereth negatiuely , that whatsoeuer they did pretend , they intended no such thing . And he prooueth his former assertion , by two arguments , and withall describeth the false Apostles by two other properties . His first reason may be framed thus : If they did vrge circumcision as beeing zealous of the Law , and hauing conscience of the obseruing thereof , they would keepe it themselues , as well as compell others to the keeping of it . But they keepe it not themselues . Therefore they vrge it not in conscience to haue it obeied , but for some sinister ende . The second reason is this . They that propound no other end to themselues in vrging of circumcision , but vaunting and boasting in the flesh : they seeke not the obseruation of the Law : But these seducers , vrge circumcision , and other ceremonies , that they might glorie in the flesh : Therefore they seeke not the obseruation of the law . So that here we haue two other properties of false teachers . The first is , to compell men to the obseruing of that , which they will not obserue themselues . For thus these seducers vrged the ceremoniall law . Resembling herein the Scribes , and Pharisies , who bound heauie burdens and grieuous to be borne , and laid them on mens shoulders , whereas they themselues would not mooue them with one of their fingers . Matth. 23. 4. The Popes , and Prelates of the Romish Church , are notorious in this kind , in vrging men to make conscience of that , which they themselues will not keepe , to practise that which they will not performe , and to beleeue that , which they count false , and fabulous . For first , they strictly require regular obedience to be performed of their nouices , and others , to their generals or gouernours , specially to the Vicar of Christ , and See of Rome ; whereas they will not be subiect to the higher powers as they ought , Rom. 13. 1. nor obedient to gouernours , as it is required , 1. Pet. 2. 13 , 14. Nay , their practise is notorious in these foure particulars . First , in freeing children from obedience to their parents . Secondly , in exempting their shauelings from subiection to the ciuill Magistrate . Thirdly , in freeing subiects from their oath of allegeance to their Soueraignes . And lastly , by aduancing that man of sinne aboue all that is called God , or worshipped , and giuing him power to depose Princes , to dispose of crownes and kingdomes , and to impose lawes which shall properly bind the conscience ; yea to tread Kings and Emperours vnder his feete , and cause them like vassalls to hold his stirrop . Againe , they compell others to fast , especially in Lent , when as they in the meane time feast ; their fast beeing to eate fast , and drinke fast , in mortifying the flesh with their Indian capons , and peacocks , and that vpon good friday ; whereas to eate white-meates vpon that day , should be in others a mortall sinne . Further , they beare the poore people in hand that Indulgences are meanes to remit sinnes ; and that those that are excommunicated by the Pope are in a damnable estate : whereas many of them , account Popes bulls to be but bullae , meere trifles , and such as buy them , starke tooles ; witnesse the speech of the Duke of Ualence , bastard to Pope Alexander the sixt , who hauing lost certaine thousand crownes at a throw at the dice ; Tush ( said he ) these are but the sinnes of the Germans . And that of Charles the fift ( though a fauourer and maintainer of the Romane religion ) who , beeing menaced by Pope Paulus the third , with excommunication , if he would not yeeld vp Playsance into his hands , let him vnderstand by his Embassadour , that he would thunder at S. Angelo with his canons and artillerie , if he would needes be thundering out his excommunications . Lastly , they vrge confession of Purgatorie , almost as an article of faith , whereas some of them are so farre from beleeuing it , as that they thinke there is neither heauen , nor hell , witnesse the speech of Pope Leo the tenth , to Cardinall Bembu● : O Bembus , what riches haue we gotten by this fine fable of Iesiu Christ ? By this we are contrarily admonished , to practise that we professe : the Ministers of the word , especially , ought verba vertere in opera , ( as Ierome speaketh ) that is , to turne words into works , that their liues may be reall Sermons to the people : for otherwise they pull downe with one hand , as fast as they build with another . Let vs consider how Peters badde example , is saide to haue compelled the Gentiles to liue as the Iewes . Gal. 2. 14. For actions abide , and are of force , when words passe as the winde . Moreouer , vpon this dependeth another propertie of seducers , which is , to set a faire glosse vpon the matter , and to wake the world beleeue , they doe these and these things , for such and such endes ( as these false teachers did , pretending religion and conscience , but intending freedome from the crosse , and their owne vaine glorie ) whereas they meane nothing lesse : like Herod , who made shew of worshipping Christ , when his purpose was to haue destroied him . Matth. 2. This propertie and practise is , and hath beene vsuall , specially in the Church of Rome . For generally , they would haue the world beleeue , that the Popes triple crowne , & Hierarchie of that Sea , is for the maintenance and defence of the Gospel : whereas all the world knowes , it is onely to keepe their kitchins hot , to vphold their Persian pompe , and ambitious tyrannie . Particularly , there be two politicke practises of theirs , which prooue the point in hand . First , it is well knowne , that Popes haue neuer ceased from time to time , to sollicite the Princes of Europe , to maintaine the holy warre ( as they call it ) pretending the recouerie of the holy land , out of the hands of the Turkes , and Sarracins : when as ( at least in the beginning ) they intended nothing lesse , but that by this meanes they might set the East and West together by the eares , whilst they plaied their parts at home in Italie . The second , is their Shrift , or auricular Confession , which they practise for this end ( as they say ) that they may pacifie distressed Consciences , by absoluing them of their sinnes : when as the truth is , they first brought it into the Church , and doe still continue it , in a politicke respect , as beeing the onely way in the world , to know all the secret purposes plots , pollicies , and practises , that are either in Church , or Commonwealth . We are therefore here admonished to take heed of dissembling , in making Christianitie a cloake of impietie , or to pretend one thing , and intend another , like the heart pointing vpward , and poising downeward ; for that will be a farre fowler soloecisme thē that which the heathen cōmitted with his hād , in pointing to heauen , whē he spake of the earth . But let vs alway labour for sinceritie , to be at least that which we pretend to be , or rather like Salomons temple , whose windowes were larger within then without , and not like the glow-worme , making a faire glittering shewe of that which we haue not . v. 14. But God forbidde that I should glory , saue in the crosse of our Lord Iesus Christ , whereby the world is crucified to me , and I vnto the world . In these words Paul comes to the Reddition of the dissimilitude betwixt him and the false Apostles , his glorying and theirs . In them we may consider two generall points . First , wherein he would not glory in nothing , saue in , &c. Secondly , the thing wherein he would glorie , In the crosse of Christ , whereof he renders a reason in the words following , taken from the effects which the crosse wrought in him , For , by it , the world was crucified to him , and he vnto the world . For the first : To glorie , implies three things . First , to reioice , exult , and triumph in a mans selfe , in regard of some good thing , or some supposed good . Secondly , to bewray this great exultation , by speech , or action , or both . Thirdly , by boasting of it , to looke for praise and applause of men ; which glorying ( according to the nature of the obiect , and the ende ) is either good or euill . For if it haue a right obiect , namely , the crosse of Christ : and a right ende , the glorie of God , it is good ; otherwise it is euill : such as was this glorying of the false Apostles , and all other carnall glorying , which is not in the Lord : for it is nothing els but vain glorie . Vain I say , first , in regard of the things wherin men glorie , which are either such as are not , as when man boasteth of that which he hath not , but would seeme to haue : or such as he hath not of himselfe . 1. Cor. 4. 7. or such as haue no continuace , but are transitorie and fading , as all earthly things are , seeing man himselfe is but as grasse , and all the glorie of man , but as the floure of the field . Isay. 40. 6. Secondly , it is vaine in regard of man , from whome we looke for glorie , and admiration , seeing his iudgement is erroneous . Thirdly , in regard of the ende , in not referring it to the maine and proper ende , the glorie of God , and the good of his Church . The Prophet reduceth all those things , wherein we ought not to glorie , to three heads : wisedome , strength , riches : all which we haue receiued , & thereof ought not to boast of them , as though we had not receiued them . In particular , wisedome is not to be glorified in , seeing it is very defectiue , whether we speake of speculatiue wisedome , standing in contemplation , or practical , consisting in action : For in artes and sciences , as also in the secrets of nature , our ignorance is greater then our knowledge . He that knowes not that be knowes nothing in these things , let him read the booke of Iob , chap. 28. and 37 , and 38. And as for wisedome in diuine things , We knowe nothing as we ought to knowe . 1. Cor. 8. 2. for we know but in part , and see but as in a glasse , darkely . 1. Cor. 13. 12. And as for practicall wisdome , standing in pollicie , it is not demonstratiue , but meerely coniecturall , & therefore we cannot build vpon it , considering in it there is the concurrence of so many causes that are casuall , and of so many mindes which are mutable . Salomon the great polititian had experience hereof ; for he thought that by ioining affinitie with his neighbour Princes round about him , & taking their daughters to be his wiues , he should establish his own house , strengthen his kingdome , and drawe the Heathenish Idolatours to the worship of the true God. But all things fell out contrarie to this his plot and proiect : for it was so farre from winning others to imbrace true religion , as that it drewe him to idolatrie : and so farre from stablishing his house , or strengthening his kingdome , as that it was the cause of the rending of the one , and the ruinating of the other . Constantine the great , was perswaded that by building the citie Constantinople in the confines of Europe and Asia , and there placing one of his sonnes , as his Lieutenant to keepe his court , he should fortifie his Empire , as with a wall of brasse : But he was deceiued , for the building of new Rome , was the decay of the olde , and the diuiding of the Empire was the destruction thereof : So that it is truely said , pollicie is often the ouerthrowe of politie . Nowe if wisedome may not be gloried in , much lesse may strength , seeing that wisedome is better then strength , Eccles. 9. 16. seeing that the greatest strength of man , is not comparable to that of Behemoth . Iob. 40. and other bruite beasts : seeing it is but the strength of flesh : seeing no power , nor might , can deliuer from wrath in the day of wrath . Of all the puissant Princes , and plotting polititians , the Psalmist saith , They are so vaine , that if they be laid vpon the ballance , euen vanitie it selfe will waigh them downe , Psal. 62. 9. And as for riches , besides that they make vs neuer a whitte the better , ( nay oftentimes much worse ) they are also vncerten . Salomon saith , they make themselues wings like an Eagle , and flie away . Pro. 23. 5. They may not vnfitly be compared to Ionas his gourd , which flourished in the morning , yeelding him content & delight , but shortly after ( to his great griefe , ) it was stricken by a worme , and withered away . The like may be said of honours , and pleasures . For what more vaine then to glorie in honour , which is not in a mans power , seeing as the Philosopher teacheth , Honour is not in him that is honoured , but in him that honoureth : and therefore Courtiers are compared to counters , which stand sometime for pounds , sometime for pence , beeing now aduanced , now debased , according to the pleasure of the Prince . Haman to day highly honoured in the court at Shushan , the next day hanged vpon a tree . To omit the examples of Iob , and Nebuchodonosar , ( in whome we may see the mutabilitie of worldly dignitie . ) Consider it in the glasse of these examples . First of Geliner a puissant Prince of the Vandals , who was brought so lowe , that he was enforced to request his friend to send him a loafe of bread , a sponge , and a harpe : a loafe , to slake his hunger : a sponge , to drie vp his teares : a harpe , to solace him in his miserie . Of Bellisarius , ( for prowes & honour , the only man then liuing , ) who came to that miserable estate , that hauing his eies put out , he was led in a string to beg by the high way side , crying , Date obolum Bellisario . And of the victorious Emperour Henrie the fourth , who had fought 52. pitched fields ; and yet was driuen to that exigent , as that he became a suter for a poore Prebend in the Church of Spira , to maintaine himselfe in his olde age . And as for worldly pleasures , least cause is there that any man should glorie in them , seing they are more vanishing then the former : seeing they are common to vs with bruite beasts : seeing they are mingled with much griefe and vexation , for in the midst of laughter , the heart is sorrowfull . Prou. 14. 13. And lastly , seeing they leaue a sting behinde them , for the ende of pleasure is nothing but paine , as Salomon saith , The ende of reioycing is mourning . For feasting & banquetting are often turned into surfetting & vomiting : drinkings into palsies : lusts into goutes , &c. And if pleasures were but onely painefull , the matter were the lesse ; but they are also sinnefull . Ebr. 11. 25. and therefore in no wise to be gloried in . By this we see that Paul had iust cause in this earnest manner , to say , God forbidde I should glorie saue in the crosse of Christ considering that this boasting in outward things , is not onely a fault of vanitie , but also of impietie , as may appeare by these reasons . I. God hath expressely forbidden it . Ier. 9. 23. Gal. 5. 26. II. He hath alwaie seuerely punished it , as in Dauid , for numbring the people in a vaine-glorious minde . 2. Sam. 24. In Ezekias , for shewing his treasures in a brauery to the Embassadours of the king of Babel . Isay. 39. In Herod , for ascribing to himselfe the glorie proper to God alone , Act. 12. III. The Saints of God haue alway abhorred it , as Paul doth in this place , and 2. Cor. 11. 30. If I must needs glorie , I will glory in neine infirmities , as if he should say , I will be farre from carnall boasting . IV. The heathen by the light of nature haue condemned it : the Gretian Orator calls it an odious , and burdensome thing . And the Romane Orator prooues it be most true by his own practise , making his words which flowed from his mouth as sweete as hony , to taste as bitter as wormewood , by interlacing his owne praises . Obiect . I. Paul gloried in something besides the crosse of Christ , when he said , It were better for him to die , then that any should make his glorying vaine . 1. Cor. 9. 15. Answ. Paul in glorying doeth distinguish his calling , from his person ; Of such a one I wil boast , of my selfe I wil not boast , & I was nothing inferior to the very cheife Apostles , although I am nothing . 2. Cor. 12. 5. 11. Of his person or personall gifts he boasteth not : but onely of his Apostolicall calling , and his faithfull discharge thereof , to the end he may stoppe the mouthes of the false Apostles . Thus to confesse the good things we haue to the glorie of God , beeing vrged thereunto , is lawfull boasting , nay it is sometime necessarie , making much for the maintenance of the Gospell , as Pauls boasting made much for the good of the Church of Corinth . Againe , there is a twofold lawfull boasting , one before God , another before men . Rom. 4. 2. Of the former the Apostle speakes in this verse : of the latter in the 2. Cor. 12. He gloried not in the testimony of a good conscience , before god , but onely before men . Before God he glorified in nothing , but in the sauing knowledge of Christ , and him crucified . And whereas it may besaide , that this his boasting in regard of the false Apostles , as also his glorying in the testimonie of his conscience . 2. Cor. 1. 12. and in his infirmities , 2. Cor. 11. 30. were not in the crosse of Christ. I answer , they were : for his glorying ouer the false Apostles , in teaching freely , was in the good and prosperous successe of the Gospel , which is the doctrine of the crosse , and his glorying in the testimonie of his conscience ; in that it was washed by the blood of the crosse , as Paul speakes , Coloss. 1. 20. In his afflictions , in that they were the afflictions of Christ , and he by them made conformable to him . But it will be said , that he gloried in his reuelations , in his paines and trauell , in preaching the Gospel , and in the multitude of Churches which he had planted . Ans. First , he did it beeing vrged thereunto ; secondly , he did it to defend his calling , and the credit of the Gospel : and therefore this boasting was not vnlawfull ; nay it was necessarie , and in the Lord. For when we are compelled , we may confesse the good things we haue , if we doe it sparingly , and for the edification of others , that they may be bettered by our example : and that they seeing our good workes , may glorifie God our heauenly father . Matth. 5. 16. Here we see what glorying is Vnlawfull ; namely , when men ascribe vnto themselues either that which they haue not , or more then they haue , or as proceeding from themselues , their wisdome , strength , industrie , in sacrificing to their owne netts , and burning incense to their owne yearne , Habac. 1. 16. or in boasting of them without necessarie cause , either for their owne vaine glorie , as Nebuchodonosor did , Dan. 4. or not for Gods glorie , as Herod did , Act. 12. And if this glorying be so greata sinne , surely boasting in wickednes ( as Doeg did , Psal. 52. 1. ) must needes be most damnable : as when the greatest swearers and swaggerers , count themselues the best companions : the greatest Idolaters , and superstitious persons , most religious : the greatest oppressours , surfeters , drunkards , fighters , most valiane and couragious , &c. Now this may be done three waies , either ignorātly as whē Paul gloried in his cruel persecuting of the Saints before his cōuersion , Act. 26. 11. or presumptuously , when men glorie in wickednes , notwithstanding they be perswaded in conscience , that it is euill : and then it is the sinne of Sodom . Isa. 3. 9. or malitiously , to despite God , and then it is the sinne against the holy Ghost . The second point to be considered in the words , is , the thing wherein he will glorie , called here the Crosse of Christ : Sane in the Crosse of our Lord Iesus Christ. The words in the originall translated saue , are exceptiue : as if he should say , I will glorie in nothing except in the crosse of Christ : and exclusiue , onely in the crosse of Christ , and in nothing els . Albeit they are sometime aduersatiue , as Gal. 2. 16. and Apoc. 21. 27. There shall enter into it no vncleane thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but they that are written , &c. where the words are not exclusiue : ( for then it would follow that some which worke abomination , should enter into heauen : ) but aduersatiue , as Matth. 12. 4. and Luk. 4. 20. which may serue ( by the way ) to cleare the text , Ioh. 17. 12. Those thou gauest me haue I kept , and none of them is lost , but the child of perdition : that is , but the child of perdition is lost . For the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as I take it ) are not so well translated by the exceptiue coniunction nisi , as by the aduersatiue sed : seeing here is no exceptiō made of Iudas , as though he had beene giuen to Christ , & afterward had fallen away : which exposition must needes be made , if the words be read , nisi filius perditionis . Further , by the Crosse of Christ , the Apostle vnderstandeth synecdochically , the all sufficient , expiatorie , and satisfactorie sacrifice of Christ vpon the crosse , with the whole work of our redemption : in the sauing knowledge where of he professeth he will glorie , and boast . For Christ is made vnto vs wisdome , righteousnes — that as it is written , He that glorieth , should glorie in the Lord : euen to make boast of him all the day long , as the Psalmist speaketh . And the reason why Paul professeth that he will glorie onely in the Crosse of Christ , is , because Christ crucified is the treasurie , and storehouse of the Church : seeing that in him are hid , not onely the treasures of wisdome and knowledge , Coloss. 2. 3. but of bountie and grace , Ioh. 1. 16. and of all spirituall blessings . Eph. 1. 3. For first , by Christ crucified , we haue reconciliation with God , remission of sinns , & acceptation to eternall life . Secondly , we haue the peace of God which passeth all vnderstanding , peace with God , with Angels , with men , with our selues , with the creatures . Thirdly , we recouer the right and title which we had in the creation to all the creatures and blessings of God. 1. Cor. 3. 22. Fourthly , all afflictions and iudgements , cease to be curses and punishments and become either trialls , or corrections . Lastly , death it selfe , is no death , but a sleepe : for all that die in the Lord , are said to sleepe , and to rest vpon their beddes . Isa. 57. 2. Indeede , if we looke vpon death through the glasse of the Law , it is the very downefall to eternall destruction : but if we consider it as it is changed by the death of Christ , it is but a passage from this trans●torie life , to eternall life . Christ by his death hath taken away sinne , the sting of death : so that though it seaze vpon vs , yet ( hauing lost it sting ) it cannot hurt vs. So that in a word , in Christ crucified , are all things that a man can glorie of . If we would glorie in knowledge , and wisdome ; He is the wisdome of the father , seeing that all treasures of wisdome and knowledge are hid in him : and therefore Paul desired to know nothing among the Corinthians , but ( brist and him crucified . 1. Cor. 2. 2. for this knowledge is eternall life . Ioh , 17. 3. If in the loue and fauour of great men : by him we are highly aduanced into the loue & fauour of god . Eph. 1. 6. If in honors & riches ; by him we are made Kings and Priests . Apoc. 1. 6. If in libertie ; by him we are deliuered from the hands of our enemies , Sinne , Satan , &c. Luk. 1. 74. If in pleasures , comfort , and content : he is our felicitie , in him we are cōplete , Coloss. 2. By him we haue right to those things which eye hath not seene , eare hath not heard , neither can the heart of man conceiue . It may be said , why doth Paul glorie in the ignominious death of Christ , rather then in his glorious resurrection , triumphant ascension , and imperiall iurisdiction now sitting at the right hand of the Father ? Ans. These are not excluded , but included in the Crosse : yet he nameth the crosse rather then them . First of all , to shew that vpon the crosse , Christ did fully finish the worke of our redemption : for beeing now readie to giue vp the ghost , he said , It is finished . Ioh. 19. 30. this made Paul to desire to know nothing but Christ , and him crucified . 1. Cor. 2. For in his humiliation stāds our exaltation ; in his weaknes , stands our strength ; in his ignominie , our glorie : in his death , out life . Secondly , to shew that he was not ashamed of the crosse of Christ , though neuer so ignominious in the eyes of the world . It had beene no great thing for Paul to haue gloried in the resurrection , ascension , wisdome , power , maiestie of Christ , wherein the world can and doth glorie . But to glorie in the shamefull , contempuble , accursed death of the crosse was a matter of great difficultie , and the worke of faith , iudging that which the world counts ignominious , to be most glorious : that which the learned Philosophers counted foolishnes , to be the wisdome of God. 1. Cor. 1. 24. The Popish sort abuse this text two waies . First , in applying it to the transient crosse . Secondly , to the permanent or materiall crosse . To the transient crosse . , in that they glorie in it : First , as hauing a vertue in it , ( when it is made in the ayre , ) to driue away Deuills . Secondly , beeing made in the forehead to be as an amulet against charmes , blastings , and other such like casualties . To the materiall crosse , when they adorne it with golde and iewells , and so cause it to be carried in great pompe before them . When the Crucigeri weare it in their hats in a white , redde , or greene colour . When they put their confidence in it , and pray vnto it , Holy Crosse , saue vs. This is Popish and carnall glorying in the crosse ; and not spirituall , in the death of Christ vpon the crosse , of which onely the Apostle speakes in this place . The reason why he would glorie in nothing but in the crosse of Christ , followeth to be considered , in these words , By which the world is crucified to me , and I vnto the world . It is taken from a double effect , which Christ , or the crosse of Christ , wrought in him : ( for the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which , may be referred to either indifferently . ) The first , to be crucified to the world : the second , the world to be crucified to him . By the world , we are not to vnderstand the frame of heauen and earth , not the creatures , nor mankind : but honour riches , pleasures , fauour , wisdome , glorie and whatsoeuer is opposed to the kingdome of Christ , and the new creature . To be crucified to the world , is to be dead vnto it , to despise and contemne it , to count all the glorie of it to be no better then dongue , in respect of Christ and his righteousnes , as Paul did , Phil. 3. 8. The world is said to be crucified to vs , when it hates and persecutes vs , and accounts vs the filth & the off-scouring of all things . 1. Cor 4. 13. Yet here obserue that we are crucified to the world , and the world to vs , by the vertue of the death of Christ , after a different manner . We are crucified to the world , properly by the spirit of Christ , weaning our affections from the loue of this world . The world is cruci fied to vs , by the death of Christ , improperly , and by accident , in that we are made such as the world cannot but hate and persecute : for seeing we are made new creatures , and chosen out of the world , therefore the world hateth vs. Ioh. 15. 19. Here we see who those are that can truly glory in the crosse of Christ , namely those that are dead to the world , & the world to them : such as feele the power of the spirit of Christ crucifying the flesh in them , with the affections and lusts . Others can no more glory of the crosse of Christ , then he that glories of the victorie which his Prince hath gottē ouer his enemies , himselfe in the meane time beeing a vassall , and slaue vnto them . Secondly , that it is not sufficient for a Christian , that the world is crucified to him , except he also be crucified to the world , neither louing the world , nor the things in the world . Thirdly , that to be crucified to the world , is not to professe monasticall life , and to be shut vp in a Monastery : but to renounc● the world , and the corruptions that are therein , both in affection of hart , and practise of life . Fourthly , we are taught to carrie our selues to the world , as crucified and dead men , not to loue nor like it , to seeke or affect it , but to renounce and forsake it , with all the vanities , delights , and pleasures thereof : and to be as dead men to our own wicked wils , and to our carnall reason , letting them lie dead in vs , and suffering our selues to be ruled , ordered , and guided by the spirit of God : making his will our will , his word our wisedome . Fiftly , by this we may examine our hearts , for if we haue our affections glued to the world , and set vpon the honours , pleasures , profits , and preferments thereof , we are worldlings indeed : for they that are Christs are crucisied with Christ. Gal. 2. 20. and haue crucified the flesh , with the affections and lusts . Gal. 5. 24. and therefore must needs be crucified to the world . A man that is hanged vpon a gybbet , ceaseth from his thefts and murders : So all that are indeed crucified with Christ to the world , cease from their old offences . For as the Apostle reasoneth , if we be risen with Christ , we ought to seeke the things that are aboue , & not the things that are vpon the earth . Col. 3. 1 , 2. So if we be dead with Christ from the vanities of the world , we ought as dead men to abstaine from all worldly lusts , which fight against the soule . 1. Pet 2. 11. v. 15. For in Christ Iesus neither circumcifiō availeth any thing , nor vncircumcision , but a new creature . Here the Apostle prooues his former assertion , v. 14. that he neither did , nor ought to glorie in any thing , saue in the crosse of Christ , because nothing is of any account in the kingdome of God , but a newe creature . And this he prooues by the remoouall of all those things that are either opposite to , or diuers from a newe creature , signified by circumcision and vncircumcision . And withall he laies downe two conclusions . The first is , that in Christ Iesus , that is , in the kingdome of grace , neither circumcision , nor vncircumcision are any thing , that is , are neither acceptable to God , nor auaileable to saluation ▪ Vnder these two , synecdochically comprehending all outward priuiledges , and prerogatiues , dignities and regalities , or whatsoeuer can be named : vnder circumcision comprising the preheminence of the Iewe , and the profit of circumcision , which was much euery way . Rom. 3. 1. seeing that to them appertained the adoption , and the glory , and the couenants , and the giuing of the Lawe , and the seruice of God , and the promises . Rom. 9. 4. Vnder circumcision containing the Gentiles , with all their wealth , wisdome strength , lawes , pollicie , and whatsoeuer is of high account , and glorious in the eies of the world . All which he exclude ; and accounts as nothing in respect of regeneration . For that which is highly accounted of among men , is abomination in the sight of God. Luk. 16. 15. Therefore wisedome , wealth , nobility , strength , are nothing . 1. Cor. 1. 26. Outward callings , as to be King or Kaesar , Prophet or Apostle . Outward actions of fasting , almes , praier . Nay , kindred and alliance , as to be mother or brother of Christ , is nothing : for if the blessed virgine had not borne Christ in her heart , as she did in her wombe , she should neuer haue beene saued . Luk. 11. 27 , 28. & if his kinsmen had not beene his brethren by spirituall adoption , as well as by naturall propagation , they should haue had no inheritance in the kingdome of God. Mark. 3. 33 , 35. Nay , the outward element of baptisme , without the inward grace , is of no force ; for it is not the washing away of the filth of the flesh ( that is acceptable to God ) but the stipulation of a good conscience , which maketh requests vnto God. 1. Pet. 3. 21. and if the communicant at the Lords table , doe not eate panem Dominū as well as panem Domini ( as Augustine speaketh ) that is , if he doe not receiue Christ spiritually by the hand of his faith , as he doth corporally receiue the element by his bodely hand , he receiueth vnworthily , and so eateth and drinketh his owne iudgement . 1. Cor. 11. 39. Now the reason why these outward things are nothing availeable , is , because the things that are accounted of with God , are spirituall and eternall , not tempōrall and carnall , as these are : which as they shall vtterly cease in the kingdome of glory , Matth. 22. 30. ( for then Christ will put downe all rule , authoritie , and power . 1. Cor 15. 24. ) so are they not of any moment or account in the kingdome of grace , as Paul teacheth . 2. Cor. 5. 16. Gal. 3. 28. Coloss. 3. 11. It may be said , these priuiledges and outward things , as Prince , and people ; Master , and feruant : bond , and free , &c. haue place in the kingdome of grace , seeing Christianity doth not abolish nature , nor ciuill pollicy . To which I answer , that man must be considered two waies , in respectof the outward , or inward man. Consider him as he is a member , in ciuill society , as of the family , church , or common-wealth : there are sundry differences of persons , as bond , free ; magistrate , subiect ; poore , rich : &c. in which sense the Apost . exhortation taketh place , wiues , submit your selues to your husband● . Coloss. 3. 18. children , obey your parents , v. 20. seruants , be obedient to your masters . v. 22. But if man be considered in respect of his spirituall estate , as he is a member of the inuisible , or catholique church , vnder spirituall gouernement , consisting in righteousnes , peace of conscience and ioy in the holy Ghost . Rom. 14. 17. there is no distinction of calling , condition , or sexe ; for we are all on in Christ. Gal. 3. 28. or Christ is all and in all things . Coloss. 3. 11. in that though we be many , yet are we but one body in Christ. Rom. 12. 5. seeing we are quickned with one spirit . Eph. 4. 4. The Popish opinion therefore which teacheth that there be some outward callings and actions which commend vs to God , as to lead a single life , to fast , to vow voluntary pouerty , to performe regular obedience , to professe monkery , to be buried in a friers cowle , or to abstaine from these and these meates , is here condemned , when Paul saith , that outward priuiledges will not serue the turne , and that meate commendeth vs not to God 1. Cor. 8. 8. Againe , neither this nor the like places Gal. 3. 28. Col. 3. 11. do any thing fauour the Anabaptisticall fancy , of bringing in an anarchie , that is , an ataxy into Christian society ; by taking away christian magistrates , and distinction betwixt masster and seruant : for by the same reyson we may consound the sexe of man and woman , for Paul saith , there is neither male nor femalle , but we are all on in Christ , the meaning thereof is this , that although in respect of our inward or spirituall estate before God , there be no such difference : yet that hindreth not but there may be in respect of our outward estate . Further , we learne from hence , that no man is to thinke highly of himselfe in regard of outward priuiledges , as birth , honour , welth , fauour , nor to glory in them . Ier. 9. 23. rich men must not be high minded . 1. Tim. 6. 17. Nay , the King may not lift vp his mind aboue his brethren . Deut. 17. 20. Pauls example is notable , who accounted all the priuiledges which he had before his conuersion , whilst he was a Iew , ( as that he was a citizen of Rome , a Pharise , a great Rabbin , instructed by Gamaliel , of the tribe of Beniamin , circum cised the 8. day &c. ) and after his conuersion beeing a christian ( as that he was an Apostle , taken vp into the 3. heauen &c. ) to be as nothing or worse then nothing , euen as losse or dunge in respect of beeing a new creature in Christ , that is , in respect of iustification , and sanctification . And therefore we may not set our minds to much vpon outward things , as riches , honours , pleasures seeing they are not ●●●ylable to saluation . Besids , this teacheth all those that are but in meane and base estate , to be content : for outward priuiledges auaile nothing : outward wants and miseries , hinder nothing . If a man be rich , he is nothing the ne●rer , and if he be poore , he is not a whitt the further off : it is the pouerty of the spirit , which makes a man rich in grace : for though the poore man be the rich mans flaue , yet he is the sonne of God , and sellow heyre with Christ : and though the rich man be the poore mans master , yet he is the seruant of Christ , as Paul saith he that is called beeing a seruant is Gods free man : and he that is called beeing free , is Christ seruant . 1. Cor. 7. 22. Lastly , this crosseth the opinion of the multitude , who think that if a man be increased in riches , graced with fauour , aduanced with honour , that he is a godly , wise , religious man ; and that religion which he professeth , is the truth . This is nothing els but to haue the faith of our Lord Iesus Christ in respect of persons . Iam. 2. 1. The second conclusion is , that the new creature is the onely thing that is acceptable to God. Circumcision , &c. ●●aileth nothing , but a new creature . By the new creature , the Apostle vnderstandeth the image of God , or renouation of the whole man , both in the spirits of our minds , and in the affections of our hearts , which is also called the new man. We shall the better conceiue it by the contrarie , namely , by the old man ; which is want of knowledge in the minde , and delight in ignorance : want of subiection and conformitie in the will , and rebellion withall : want of holines in the affections , and pronenes to euill . The new man then , is the restoring of all these defects . For the vnderstanding hereof , consider , that there are three things in the soule . The substance of the soule : the faculties , or powers of the soule : and the qualities of these faculties . Now neither the substance nor faculties are lost by the fall , but onely the qualities of the faculties : as when an instrument is out of tune , the fault is not in the substance of the instrument , nor in the sound , but in the disproportion , or iarre in the sound : therefore the qualities onely are renewed by grace . These qualities or habits , are either in the Vnderstanding : or will and affections . The qualitie in the vnderstanding , is knowledge . Coloss. 3. 10. Ye haue put on the new man , which is renewed in knowledge , after the image of him that created him . In the will and affections , they are principally two , righteousnes , and holines , both which are in truth and synceritie , without all hypocrisie . Eph. 4. 24. Put on the new man , which after God is created in righteousnes , and true holines : where holines , and righteousnes , are opposed to concupiscences , and lusts of the old man : Truth ( which hath relation to both ) to spiritual guile , and dissimulation : so that each of these qualities , haue two parts , a want of the contrarie euill , and a positiue qualitie or habit of goodnes . Holines respecteth god , and containeth all duties of pietie , contained in the first table : Righteousnes , respects man , and the creatures , and compriseth all the duties enioyned in the second table . Truth respecteth the manner how both the former are to be practised , viz. with an vpright and sincere heart , free from all hypocrifie and deceit . These three making a perfect harmonie in all the faculties of the soule : Holines performing all the duties of pietie : righteousnes the duties of humanitie : truth seasoning both the former with sinceritie . But ( may some say ) how is the new creature opposed to all externall things , or said to be of any force in the kingdome of Christ , seeing it is not auaileable to iustifie a man before God ' beeing stained with manifold imperfections ? For answer whereof , we are to know , that outward things are sometime opposed to Christ , and his righteousnes , as Coloss. 3. 11. There is neither Iew , nor Grecian , circumcision nor vncircumcision , &c. but Christ is all , and in all things . sometime to faith , as Gal. 5. 6. Neither circumcision auaileth any thing , nor vncircumcision , but faith which worketh by loue . sometime to the new creature or sanctification , as in this place , and 2. Cor. 7. 29. Circumcision is nothing , &c. but the keeping of the commandements of God. But the sense is all one , for they are opposed to Christ , as to the matter of our iustification : to faith as to the instrument apprehending it : to the new creature , as to the signe of them both . Further , whereas both here , and 2. Cor. 5. 17. the image of god is called a new creature , ( or as it is in the original [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a new creation ) the meaning is not , that either the substance , or faculties of the soule are created a new ; but that the worke of regeneration is wholly to be ascribed to God alone , ( not as though we were stocks or stones without life or motion ) but because God doth create these new qualities in vs , quickning vs when we were dead in sinne , and working in vs both the will , and the deede . Philip. 2. 13. If regeneration then be a new creation , it must needes follow , that before our conuersion we were not onely dead , but euen flat nothing , in godlines , and grace . By which we see what to iudge of the Semi-pelagian heresie , which teacheth , that a man by an internum principium , may dispose himselfe to will that which is truly good : and that man is not starke dead in sinne , but onely sicke or wounded and halfe dead , as the man which fell among theeues , Luk. 10. or as a prisoner that is shackled and manackled , who can walke of himselfe , if his fetters be taken from him : so we ( if Christ loose the chaines of our sinnes ) haue power of our selues to mooue our selues . Which doctrine we know is most iniu●ious to the mercie of God , and most derogatorie to the merits of Christ , seeing it makes him in the worke of our saluation , to be but causa removens prohibens , which ( as Logicians teach ) is but causa sine quâ non , which in truth is no cause at all . So that they make themselues their own Sauiours , and Christ to be but an instrument whereby they saue themselues : for if he doe but remooue the impediment , they without any more adoe , are able to mooue and act themselues . When as the conuersion of a sinner is as great a worke as the creation of heauen and earth : for Paul calleth it here a new creation . Nay , here is a greater power required ( if I may so speake ) then that whereby the world was created . For though an infinite power be required as well to the creating of the great world , as the recreating or regenerating of the lesse world , as our Sauiour Christ signifies , Mark. 2. 9. Whether is it easier to say to the sicke of the palsie , Thy sinnes are forgiuen thee , or to say , Arise , take vp thy bed and walke ? yet the holy Ghost seemeth , of the two , to make it more difficult , to create a new hart , then a new world , in that speaking of the creation of the world , he saith it was made by the word of God , By the word of the Lord were the heauens made . Psal. 33. 6. or by his fingers , when I consider the heauens , the workes of thy fingers . Psal. 8. 3. or by his handes . Psalm . 102. 25. The heauens are the workes of thy hands . But the redemption of man , and the conuersion of a finner , is said to be wrought by the arme of God. Marie in her Magnificat , saith , He hath shewed strength with his arme . Luk. 2. 51. nay , he was faine to set his side to it , and it made him shed many a teare , and sweat as it were drops of blood , trickling downe to the ground . Luk. 22. 44. Before our conuersion , we are like the drie bones , Ezek. 37. for as when the winde of God came vpon them , bone came to bone , and were ioyned with sinews , and couered with flesh , and had their senses restored : so when the spirit of God , like the fauonian winde , bloweth vpon vs , it reuiueth vs againe ; giuing vs a new life , new senses , a new heart , new wills , and affections : for all old things passe away , and all things become new . 2. Cor. 5. 17. For it openeth the eyes of our vnderstanding , making vs discerne of things that differ . Eph . 1. 18. Philip. 1. 10. it boareth a new eare of obedience in vs , Psal. 40. 6. and giueth vs a new tast , not to sauour the things of the flesh , but of the spirit . Rom. 8. 5. Further , this serues to detect the naturall Poperie of the multitude , and of our owne hearts , when we perswade our selues ( though falsely ) that though we goe on in our sinnes , yet that we can repent when we list . When as the Prophet saith , O Lord , I know that the way of man is not in himselfe : and Paul saith , that it is as great a worke to create a new heart , as to create a new world : for regeneration is a new creation . 2. Cor. 5. 17. Augustine saith well , He that will grant pardon to him that repents , will not alway giue repentance to him that sinnes . Againe , in the sense that Paul calleth the image of God , a new creature , or the new man , and corruption the old man : we graunt , that our religion is new , and Popish religion is old . For as the new men , is the restored image of God , in which Adam was first created , though afterwards defaced by his owne inuentions : Eccles. 7. 31. So our religion is the restored or reformed doctrine first taught by the Apostles , which afterward was corrupted by mens deuices . Albeit , in Tertullians sense , ours is the old religion , and theirs the new : as the image of God is the old man , and corruption the new . Vse . If we be not changed in our liues , but remyane old Adams still , euen the same men we were before , in minding , willing , affecting earthly things , and fashioning our selues to the guise of the world ; we are no new creatures , though we promise and protest neuer so much : we are but hypoc●●tes , deceauing others , and our selues also . For where this new creature is , there is a change in all the faculties and powers of soule and body : the mind is not set vpon the world , but mindeth heauenly things : the will , affections , and conuersation of the whole man , is in heauen . Philip. 3. 20. For the spirit of regeneration is like the leauen which a woman tooke and bid in 3. pecks of meale till all was leauened : for after the same manner , by a secret operation it altereth the mind , will , affections . If any be in Christ ( saith the Apostle ) he is a new creature , old things are passed away , behold , all things are become newe . If therefore we be new creatures , why lead we not a new life ? if we be changed in affection , why are we not changed in conuersation ? But by this we may perceiue that all which are christians in profession , are not christians in conuersation : all that are washed with the outward Element of water , are not washed with the inward baptisme , the lauer of regeneratiō : as first , those that are as good fellowes ( that is , as badde ) as euer they were before , and make no consciēce of sinne . Secondly , such as are no more but ciuill honest men , like those honest women which raysed persecution against Paul and Barnabas , and expelled them out of their coasts . Act. 13. 50. Thirdly , worldly wise men which sauour of nothing but the world . Lastly , such as haue some loue and liking of the word , and are in some sort outwardly conformable thereunto , hauing some legall sorrow for sinne arising from legall terrors : but haue no thorowe change nor renouation . Lastly , we may not maruell if the world hate & maligne those that are new-creatures : seeing they neither mind nor affect the same things . For there can be no true loue , where there is contrarietie of iudgements , wills , affections , which hath beene , is , and wil be , betwixt those that are borne of the flesh , and those that are borne of God. Gen. 3. 15. v. 16. And as many as walke according to this rule , peace shall be vpon them , and mercy , and vpon the Israel of God. Here Paul commends this glorying in the crosse of Christ , and studie of pietie , in becomming a new creature , as the onely rule of faith and manners , which all teachers and heare●s , were to obserue , and follow : Enforcing the keeping and obseruing of this double dutie , by the fruit and benefit that comes thereby , specified here by peace and mercy . In the words two things are generally to be considered : First , the duty of walking , in these words , As many as walke according to this rule : Secondly , the reason of motiue to the practize thereof , in these , Peace shall be vpon them and mercy : which is amplified by the generalitie thereof , that is , shall light vpon as many as walke according thereto , and vpon the Israel of God. The dutie is , that we walke according to this canon , or rule : the o word translated walke , signifieth not simply to walke , but to walke warily and circumspectly ( as it is expounded Eph. 5. 15. ) or to walke by rule , in order , and measure , without treading aside , but making straight steps to our feete . Hebr. 12. 13. Pauls rule which we must walke by , is faith in Christ , called here glorying in the crosse of Christ : & repentance towards God : called regeneration or the new creature : which is rightly called a ●●le of faith , and manners , of things to be beleeued , and practised , because by it all doctrines and actions , are to be examined : nay , the Scripture is therefore called Canonicall , because it se●tes downe an exposition of this rule : there beeing nothing from the first chap. in Gen. to the last words in the Apoeal . which aimeth not at one of these two , either repentance towars God or faith in Christ Here all ministers are taught what rule to follow in preaching the word , or building the church of God , namely faith , & repentance , the doctrine of the crosse , and conuersion , or the new creature . And all ●earers according to what rule to order their liues and actions . For this metaphor of walking , and that by a rule or line , shewes that we are trauellers or pilgrimmes , that this world is a strange countrey , that we are to goe to another , that the world is an endles labyrinth , in which we shall for euer lose our selues , except we be guided by this rule . And here we see that there is a certen rule for the regulating of all things apertaning to faith and manners , though we cannot apply it nor vse it as we should : The fault is in vs , not in the rule . Whereas Paul saith as many as walke according to this rule , he shews that Christians haue but on onely rule which they are to follow , and according to which they must frame their liues ; for the Apostle exhortes vs that we all proceede by on rule . Phil. 3. 16. Therefore the Papists doe notoriously offend not only in wresting , preuerting , and breaking this rule , but in making other new Lesbian rules , which they prescribe as necessarie to be followed : as the rule of S. Francis , of S. Dominick . S. Austen . S. Ierome &c. holding on mans baptisme better then another , on mans profession holier then another , on mans rule perfecter then another : following any rule rather then Christs , and so diuide his sea●●les coate . And that these sundry rules of Monks are vaine and wicked , it may appeare , First , because they agree not with this rule of Paul , they beeing many , it but on : it directing and leading to Christ , they leading to by paths , obscuring the merit of Christ , and prescribing many things partly friuolous , partly impious , contrary to faith and good life . Secondly , in that they agree not among themselues ; euery sect hauing his own proper orders , and contending their owne to be better , holier , perfecter then the rest . Thirdly , in that they diuide into diuerse sects those that ought to be all on in Christ , for which cause Paul calles the Corinthians carnall , in houlding some of Paul , others of Apollos , 1. Cor. 3. 4. For how can they be spirituall , who in speech , action , habitte and attire , profession and conuersation , professe nothing but shisme and dissention ? Ierome against the Luciferians saith , Sieubi audieris ●os qui dicuntur Christi , non a Domino lesu Christ● , sed à quoquam alio nuncupari , puta Marciònitas , Valentinianos , Montenses , Campates , scito non ●cclesiam Christi , sed Antichristi esse Synagogam . that is , whersoeuer thou shalt heare those that are called Christians not to haue their name from our Lord Iesus Christ , but from some other , as Marcionites , Valentinians , Montenses , Campates , knowe thus much , that they are not the church of Christ , but the Synagogue of Antichrist . Nay further , solitary life in leauing the society of men , and sequest●ing themselues from all company , which is the grownd , and generall practize of Monkish E●emites ( for Coenobites to speake p●operly are no Monks as the word teacheth ) is against the very light of nature it selfe . First , because it is naturall for men to liue together ; nay it is the ground of the family , the church , and common-wealth . There was neuer nation so barbarous or sauage but endeauoured to liue together by associating themselues , in cities , townes , villages , caues , woods , tents , or some other way , according to the custome of the countrey : which generall practise of all , argues the impression of nature in all . Secondly , speach is giuen men for this end that they might conuerse together : for it were little or nothing auaileable if men should liue alone , and conuerse withnone . Thirdly , sundry vertues bestowed vpon men , as iustice , fortitude , loue , and frendship , should be giuen in vaine , if men should liue solitary , sequestred from all company . Fourthly , mans imbecillity argues thus much ; for whereas all other creatures are armed by nature , as the Bull with hornes , the Boare with tuskes : other with teeth , fethers , swiftnes &c. man is borne feeble and naked , not able to prouide or defend himselfe , but only by helpe of others , which is an argument that he is borne to liue in ciuill society , and to be holpen by others . Lastly , man is borne to doe good to himselfe and others , in some estate and calling , 1. Cor. 7. But he that liueth alone can doe no good to others , nor receiue good from them : For whereas they plead for themselues , that they leaue their particular callings , and betake themselus to Armetages , that so they may renounce the world . I answer , that to renounce the world is not to leaue their places and callings , whereunto God hath caled them , but to renounce the corruption that is in the world through lust . 2. Pet. 1. 4. These and the like reasons made the Philosopher to say , that he which left the societie of men and betooke himselfe to a solitary life , was either a God , or a beast . By this we may see what Lesbian rules they follow : and how that which they account the highest degree of perfection , is in truth the depth of abomination : that it hath beene the cause of much wickednes , as of idlenes , hypocrisie , whoredome , so domitry , besides the cruell murthering of many poore innocents . Therefore let neither their hypocrisie , nor the churches pretended authoritie , nor the long receiued custom , any thing mooue vs , but that leauing them , we follow the rule of Paul in this place : for they that walke according to it , peace shall be vpon them and mercie . By peace , we are to vnderstand outward peace , as prosperitie , and good successe in all things we goe about . For whatsoeuer they doe , shall prosper . Psal. 1. 3. And peace with the creatures ; as first with the good Angels , Colos● . 1. 20. who are ministring spirits , sent forth to minister , for their sakes that shal be heires of saluation , Ebr. 1. 14. pitching their tents about them , Psal. 34. 7. and bearing them in their hands as the nourse her child . Psal. 91. 12. Secondly , with the godly . The Prophet saith that in the kingdome of Christ , the wolfe shall dwell with the lambe , the leopard shall lie with the kidde , &c. that is , men of fierce , sauage , and woluish natures , shal be so changed by grace , as that they shall liue peaceably and louingly together . Thirdly , with the wicked their enemies , partly because they seeke to liue in peace , as Dauid saith of himselfe , I labour for peace , Psal. 120. 7. partly because God so inclines their hearts , as that they are peaceable . Lastly , with the beast of the field , and all the creatures . The Lord promiseth to make a couenant with the wild beasts , and foules of the heauen , in behalfe of his people , that they may sleepe safely . Hos. 2. 18. But the peace which is principally meant in this place , is peace of conscience which passeth all vnderstanding . Phil. 4. 7. Which is peace with God , beeing reconciled and at one with him . Rom. 5. 1. Beeing iustified by faith , we haue peace with God. And peace with our selues , which is three fold , as it is opposed to a threefold dissention in man. The first is , when the will and affections renewed by grace , are obedient to the minde enlightened by the spirit , and at peace therewith : opposed to the dissention that is betwixt rebellious affections , and naturall reason . The second is , when grace ( though strongly assailed ) giueth corruption the foile , whereupon followeth the calming and quieting of the mind , opposed to the combate betweene the flesh and the spirit . The third is , when the conscience perswaded of remission of sinnes , and reconciliation with God , ceaseth to accuse and terrifie , and beginnes to excuse , and comfort vs : opposed to the conflicts that a distressed conscience hath with legall terrours , and the anger of God. By mercy ( which is the cause of this peace ) are vnderstood , all spirituall blessings , which flow vnto vs from the loue , and fauour of God in Christ , as remission of sinnes , iustification , sanctification , and eternall life it selfe . The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vpon them , haue great emphasis , signifying , that these blessings come downe from heauen , and light vpon them that follow this rule , and that they cannot he hindered by the mallice of men . Let the Pope then anathematize , curse , and excommunicate vs , both Prince and people , because we tread not in the steps of his faith , but of the faith of our father Abraham , and walke not according to his rule , but according to this rule of the Apostle : for we need not feare his thunderbolts , nor curses , seeing the causelesse curse shall neuer come . Pro. 26. 2. for what though he curse , if God doe blesse ? It was the thing that comforted Dauid beeing cursed of his enemies , in that though they did curse , yet God would blesse . Psal. 109. 28. and let vs comfort our selues in this , that he will curse them that curse his people . Gen. 12. 3. Againe , if peace and mercy shall be vpon them that walke according to this rule , then wrath and indignation shall light vpon those that follow any other rule , or deuise any other way , or set downe any other meanes of saluation besides , or contrary to this . False therefore is the opinion of Pucksius , that if a man lead an outward ciuil life , he may be saued in any religion , the Iewe in his Iudaisme , the Turke in his Mahometisme , the Heathen in his Paganisme . For they that walke not in this way , according to this rule , doe but weary themselues in endlesse Labyrinths : and so walking without line or rule in their crooked wayes , shall be led with workers of iniquitie , whenas peace shall be vpon Israel . Psal. 125. 5. Other vses are made of mercy and peace , Pag. 11. and 12. to which places I referre the reader . The Apostle addeth , that peace and mercy shal be vpon all them that walke according to this rule , and vpon the Israel of God. There is a doble Israell mentioned by Paul. Israell according to the flesh . 1. Cor. 10. 18. and the Israell of God : as there is a twofold Iewe , one outward , in the flesh : another inward , in the spirit . Rom. 2. 28 , 29. By the Israell of God , the Apostle meaneth all such as are like to Nathaniell , who was a true Israelite , in whome there was no guile . Ioh. 1. 47. whether they be the faithfull Gentiles , or beleeuing Iewes . And he makes mention of the Israell of God , partly by reason of the aduersaries , who bragged so much of their father Abraham , and that they were the only true Israelites , and yet were noe Israelites because they troade not in the steps of the faith of Abraham : partly for the weake conuerts , who thought it a hard thing to be seuered from the society of those , to whome the promises were made : partly for vs Gentiles , that we might know that all are not Israell , which are of Israell . Rom. 9. 6. but that all they which are of faith are blessed with faithfull Abraham . Gal. 3. 9. seeing that God is no accepter of persons Act. 10. 34. v. 17. From hence forth let no man put me to busines : for I beare in my body the markes of the Lord Iesus . Here the Apostle laies downe his last admonition , preuenting an obiection that might be made by the false Apostles , or the Galatians . For whereas it might be said , that Paul sought himselfe , and the world , shunned persecution , and therefore ioyned circumcision to Christ to please the Iewes , and followed not his owne rule v. 16. he takes away this obiection with great authoritie , when he saith , from hence forth let no man put me to busines , And withall he addes a reason of it , for I beare in my bodie the markes of the Lord Iesus : as if he should saie , The bonds , the imprisonments , the stripes , wounds , and scarres in my bodie , doe sufficiently testifie my fidelitie in my ministerie , for if I had preached circumcision I should not haue suffered persecution . The words may be and are taken in a doble sense . First thus , The false Apost . and you Galatians ( by their instigation ) haue beene troblesome vnto me , by false accusations and scanderous imputations , as that I taught circumcision and the obseruatiō of the ceremoniall Lawe as a thing necessarie to saluation , and so you haue made a reuolt from my doctrine , & by that meanes haue dobled and tripled my labour and paines among you : But from hence forth cease to be troblesome vnto me , you may take experiment and proofe from me ; the marks that I beare in my body doe sufficiently witnesse and seale the truth of my doctrine , and my fidelitie in myne Apostleship , as also whose disciple I am , Moses or Christs , and what rule I follow , Iudaisme or Christianisme . Secondly , they cary this sense , I haue sayd , that they which walke according to this rule , in glorying onely in the crosse of Christ , peace shall be vpon them , and mercy , and vpon the Israel of God ; And I say againe and againe , that we ought to striue and contend for it , to obserue & keepe it , as a thing most necessarie to saluation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as for othings not necessary to saluation , as circumcision &c. Let no man troble me in the execution of mine Apostolicall function , or hinder the course of the Gospell , by vrging any other doctrine or ceremony contrary or diuerse from this , as necessary to saluation : This one thing is necessarie , other things are needles and fruitles in comparison , therefore neither I , nor the church of God ought to be trobled with them . This latter sense I take to be more ageeable to the text . Some make the sense to be this , I haue had many trobles and conflicts ; and haue many markes and scarres in my body inflicted by persecutours : therfore be no more troblesome vnto me : for it were to much to add wormewood to my gale , affliction to affliction . Here we se the condition of the Apostle , and the estate of all faithfull ministers ; that it is full of troble and molestations . For as they are accounted men of turbulent spirits , disquieters of the state , as Elias was 1. King. 21. and Ieremie , chap. 15. 18. and Paul , Act. 16. 20. & 21. 28. So they are most trobled with factious opposers and false teachers , who labour to bring into the church things partly needles and superfluous , partly hurtfull & pernicious . Thus the false Apost . trobled the pastors and church of Galatia . Gal. 5. 10. and the churches of Antiochia , Syria , Cilicia , Act , 15. 24. Secondly , consider how that the most and greatest trobles of the church haue beene for matter● not of substance , but of circumstance , partly not necessarie , partly contrarie to the rule : which notwithstanding haue bee vrged with fire and fagot , as things most necessarie . Lastly , he that stands forth for the defence of Gods truth ( as Paul did , and all Ministers ought to doe ) must let goe all circumstances , and looke to the substance . Not with Martha to trouble himselfe about many needelesse things , when as one thing onely is necessarie . The reason followeth in these words : For I beare in my bodie the markes of the Lord Iesus . The word in the Originall translated markes , doth properly signifie prints with a hot yron . But it is here vsed generally to signifie , any blemish , skarre , or marke whatsoeuer , whether such as was wont to be set vpon seruants bought with money ( which among the Iewes was a hole in the eare pearced with a naule . Exod. 21. 6. Deut. 15. 17. ) or vpon slaues taken in the warres , as the Samians set vpon an Athenian captiue the signe of an owle : and the Athenians vpon a Samian the signe of a shippe . Or vpon malefactours , as a hole in the eare , an F in the forehead , a brand in the hand . Or such a marke , as some thinke , was set vpon Cain . Gen. 4. 15. or the marke of God. Ezek. 9. 4. or of the beast . Apoc. 16. 〈◊〉 . The markes of Christ are of two sorts , either inward and inuisible : or outward and visible . The inuisible markes are two . The first , is Gods eternall Election , which is called Gods seale or marke . 2. Tim. 2. 19. The foundation of God remaineth sure , and hath this seale , The Lord knoweth who are his . All the Elect are marked with this marke , Apoc. 7. and by it Christ knoweth and acknowledgeth them for his sheepe . Ioh. 10. The second , is regeneration , or the imprinting of the defaced image of God in the soule . By this marke ( which is the true indel●ble character , neuer to be blotted out ) are all beleeuers sealed . 2. Cor. 1. 22. Eph . 1. 13. These inward inuisible markes of Election and Regeneration , are in the soule , and therefore not here meant : for he speakes of bodily markes , I beare in my bodie the markes .... The outward visible marks are twofold : Typicall , or Reall . Typicall , as circumcision , which was a marke set in the foreskin of the flesh . Rom. 4. 11. The blood of the Paschal lambe , wherewith the houses of the Israelites were marked , when the first borne of the Aegyptians were slaine by the destroying Angel. And Baptisme is of the same kind : for by Baptisme Christians are distinguished from Iewes , Turkes , Infidells whatsoeuer Reall markes of Christ , are either in his naturall , or in his mysticall bodie . In his naturall bodie , the wounds which were giuen him in his hands , feete , and sides ; which he shewed to his Disciples after his resurrection . Ioh. 20. 27. which whether they be now to be seene in his glorified bodie ( as some affirme ) or abolished ( as others , ) I leaue to the Reader , as a thing vncerten , and meerely coniecturall , seeing there is nothing in Scripture either for it , or against it , that doth necessarily conclude it . But of these markes , the Apostle speaketh not in this place . The markes in his mysticall bodie , are those , which are in his members , as wounds , skarres , whippings , maimednes , &c. of which we read 2. Cor. 4. 10. Euery where we beare about in our bodie the dying of the Lord Iesus . and 2. Cor. 11. 24 , 25. Fiue times receiued I fourtie stripes saue one : I was thrise beaten with roddes , once stoned , &c. And these the Apostle here calleth the marks of Christ , because they are inflicted for the profession of Christ , and the Gospel : as the wounds and skarres of a souldier may be called his Princes woundes and skarres , because they are had in his cause and quarrell . Now those in his naturall bodie differ from these in his mysticall : First , in that they are meritorious , for by his stripes we are healed , 1. Pet. 2. 24. These in his mysticall body are glorious in the sight of god ( as the death of his Saints is ; ) yet not meritorious . Secondly , those in his naturall bodie , were prophecied of before in particular . Psal. 22. 16. They pearced my hands and my feete . These in his mysticall bodie onely in generall , that we should be conformable vnto him . In this place Paul speaketh of the latter onely , which were in his owne person ; and this he doth , not to put any merit in thē , as ( S. Francis did ) but to testifie himself to be a faithfull seruant of Christ. And he further meeteth with the false Apostles , who would needes haue had the Galatians circumcised , that so they might glorie in the flesh , as hauing se● the marke of circumcision in the foreskin of their flesh . As if he should say , I set not markes in other mens flesh , to glorie of them , as the false Apostles doe ; but I beare about in my bodie the markes of the Lord Iesus , these are the signes of mine Apostleship , and arguments of fidelitie in my Ministerie , which I set not in other mens flesh , but haue in mine owne . Here we see what we are to thinke , and what vse we are to make of the wounds , ska●res , and blemishes , that are in any of the Saints for the profession of the Gospel , and maintenance of the truth . First , that they are the sufferings , wounds , and marks of Christ himselfe ( as Paul tearmeth them here , and Coloss. 1. 24. ) seeing they are the wounds of the members of that bodie , wherof he is the head . Secondly , they haue this vse , to conuince the consciences of persecutors , and wicked men , that they are the seruants of Christ , which suffer thus for righteousnes sake , for which cause they are here mentioned by Paul. Thus he prooues himselfe to be a member of Christ by the afflictions which he suffered for his sake . 2. Cor. 12. Thirdly , if men be constant in their profession , namely in faith and obedience , they are banners of victorie . Therefore no man ought to be ashamed of them , no more then souldiers of their wounds and skarres : but rather in a holy manner to glorie of them as Paul did . For as it is a glorie to a souldier to haue receiued many wounds , and to haue many skarres , in a good cause , in his Princes quarrell , and for the desence of his countrey : So it is a glorie for a Christian souldier to haue the markes of the Lord Iesus in his bodie , as of wounds , scourges , bonds , imprisonment , for the profession of the truth . Therfore Constantine the great , ( as the Ecclesiasticall historie records ) kissed the holes of the eyes of certaine Bishops , ( which had them put out by the Arrians , for the constant profession of the faith of Christ ) reuerencing the vertue of the holy Ghost which shined in them . This makes nothing for the fratres flagellantes , who glorie in the markes which they make in their flesh , by whipping of themselues . For first , it is not the punishment ( as Cyprian saith ) but the cause that makes a Martyr . Secondly , the marks which men set vpon themselues contrarie to the Law , Leuit. 19. 28. are not the markes of the Lord Iesus : but those onely which are set vpon them by others , for the profession of the truth . Thirdly , this whipping and afflicting of themselues , beeing but will-worship , in not sparing of the bodie , Coloss. 2. 23. is no better accepted of God , thē the superstitious practise of Baals priests , lancing themselues with kniues , till the blood gushed out . 1. King. 18. 28. Againe , if this be the glorie of a seruant of Christ , and a note of constant profession , what shall we say of them who haue not onely their consciences seared with a hot yron , but by drinking , whoring , rioting , &c. get the markes of Bacchus and Venus in their bodies ? For if these be the markes of Christ , those must needes be the marks of Satan . Lastly , hence we are taught a speciall dutie , and that is , to suffer bodily affliction in the profession of the truth : & though bonds and imprisonment abide vs in all places , not to passe for them , so that we may fulfill our course with ioy , according to Pauls example , both here , and Act. 20. 24. as also his commandement to Timothie , Suffer affliction as a good souldier of Iesus Christ. 2. Tim. 2. 3. The reasons are these . First , by suffering bodely affliction , we are made conformable vnto Christ , and fulfill the rest of the afflictions of Christ in our flesh Coloss. 1. 24. Secondly , they teach vs to haue a sympathie and fellow feeling of the miseries of our brethren , to remember those that are in bonds , as though we were bound with them , and those that are in affliction , as though we also were afflicted in the bodie . Ebr . 13. 3. Thirdly , our patient induring of affliction , doth not onely serue as a president and example to others to suffer patiently , but also is a notable meanes to confirme them in the truth . 2. Cor. 1. 6. Philip. 1. 14. Lastly , they serue to scoure vs that are earthly vessels , from the rust and filth of sinne , that cleaues so fast vnto our nature . 18. Brethren , the grace of our Lord Iesus Christ , be with your spirit , Amen . Here , the Apostle concludes his epistle with his vsuall farewell commending the Galatians to the grace of God , & wishing vnto them all things appertaining to spirituall life & godlines . 1. Pet. 1. 3. which he signifieth here by grace . There is a twofold grace mentioned in Scripture , Grace which makes a man gratious or acceptable to God , gratia gratum faciens : and grace which is freely giuen , gratia gratis data . Gratia gratum faciens , is the fauour and loue of God , whereby he is well pleased with his elect in Christ , and this grace is in God himselfe , and noe qualitie infused or inherent in vs : and it is truly called the first grace , as beeing the cause of all other subsequent graces . Gratia gratis data , is the free gift of God bestowed vpon men , whether naturall , or supernaturall : naturall eyther in the state of innocencie , before the fall , as originall iustice , &c. or in the state of Apostasie , since the fall , as the gift of illumination . Ioh. 1. 9. and such like : Supernatural , eyther common gifts , as the gift of miracles , prophecying , tongues &c. or sauing graces , as the grace of election , effectuall vocation , iustification , adoption , glorification , &c. all which are called the second grace , because they flow from the first , as the streame from the fountaine . Thus Paul distinguisheth them , Rom. 5. 15. calling the former the grace of God , the latter the gift by grace . Nowe grace in this place is not to be restrained onely to the benefit of our redemption , as it is , 2. Cor. 13. 13. where the grace of Christ is distinguished from the loue of God , and communion of the H. Ghost : but to be vnderstood of the fauour & loue of God , which is the first grace : and of the sauing grace of regeneration , which is the second grace , or the gift by grace . And it is called the grace of our Lord Iesus Christ , first , because he is the fountaine of it . Ioh. 1. 16. of his fullnes all we haue receiued , and grace for grace . Secondly , because he is the conduit or pipe , by which it is conuaied vnto vs. Ioh. 1. 17. Grace and truth came by Iesus Christ : for he is our propitiator by whome alone we receiue grace , that is , the fauour of God , and reconciliation : for grace , that is , for the fauour and loue which God the father bare vnto his sonne ; we beeing accepted of God , and beloued in his beloued . Eph. 1. 6. Christ is further called [ our Lord ] in fiue respects . First , by right of creation . Ioh. 1. 3. All things were made by him . Secondly , by right of inheritance . Hebr. 1. 2. He is made hoyre of all things . Psal. 2. 8. I will giue thee the Heathen for thine inheritance , and the endes of the earth for thy possession . Thirdly , by right of redemption . 1. Cor. 6. 20. Ye are bought with a price , which is neither siluer , nor gold , but the pretious blood of Christ. 1. Pet. 1. 18 , 19. and this he performed by a double right , namely , by right of proprietie , as a King redeemes his subiects , the master his seruants : or by right of affinitie , as the father may redeeme the sonne , one brother an other , and one kinsman an other . Fourthly , by right of conquest . Luk. 11. 21. When a strong man armed keepeth his palace , &c. but when a stronger then he commeth vpon him , and ouercommeth him , he taketh from him all his armour wherein he trusted , and diuideth the spoile . Lastly , by right of contract and marriage . Hos. 2. 16. Thou shalt call me Ishi , and shalt not call me Baali . and v. 19. I will marrie thee vnto me for euer in righteousnes , iudgement , mercy , and compassion , I will marrie the vnto me in faithfulnes , and thou shalt know the Lord. The Apostle proceeds and saith , the grace of our Lord Iesus Christ be with your spirits . For the better vnderstanding of which phrase , we are to know , that Man consisteth of two essentiall parts , of soule , and bodie . Eccles. 12. 7. Dust ( that is , the bodie ) returnes to the earth , whence it was taken : and the spirit returns to God that gaue it . Albeit the Apostle els where deuideth man into three parts , spirit , soule , and bodie , when he praieth for the Thessalonians , that their whole spirit , and soule , and body , may be kept blameles , vnto the comming of Christ. Where he subdiuideth the soule into two parts , into reason or vnderstanding , which he calleth the spirit : will , or affection , which he tearmeth ( by the common name agreeing to both ) the soule : God hauing giuen reason to see , and will to seeke , after that which is good : that reason hauing eyes might guide the will that is blinde , and goe before , that it might follow . So that the spirit and soule are not two seuerall substances , but one and the same ( euen as the bodie and the flesh are one bodie ) and yet are they distinguished for doctrine sake . Heb. 4 12. the word of God is said to enter through , euen to the diuiding a sunder of the soule and the spirit . and Eph. 4. 17. 18. the Apostle distinguisheth the soule into three Faculties , the mind , cogitation , heart : when he saith the Gentiles walked in the vanitie of their minds , and had their cogitations darkened , because of the hardnes of their hearts : by minde , meaning the hegemonicall part or vnderstanding : by cogitation , the inward senses , as memorie , phantasie , &c. and by heart , the affections . Now by spirit in this place , is not ment the vnderstanding alone , or the soule alone , but by a synechdoche the whole man is vnderstood , albeit the soule principally be ment , because it is the proper subiect of grace : for grace beeing a spirituall thing is placed immediately and properly in the spirit , or mind of man ; and in the bodie accidentally , where it doth bewray it selfe by outward actions . Secondly , for that , as the seate of grace is in the mind ; so the sense and apprehension of it is there likewise , & not in the bodie . Thirdly , as Theophilact saith , Non ait vobiscum , quid ita ? abigens eos à rebus hisce , arguensque non à lege bos spiritum , sed à gratia accepisse . So that , it is all one , as if he should haue said , the grace of our Lord Iesus Christ be with you all , as it is Philip. 4. 23. and 2. Thess. 3. 18. as it may appeare by the like : for that farewell which Paul giues Timothie in his latter Epistle , The Lord Iesus Christ be with thy spirit , 2. Tim. 4. 22. is all one with that in his former , Grace be with thee . 1. Tim. 6. 21. And that salutation Philem. 15. The grace of our Lord Iesus Christ be with your spirit , is all one with that Coloss. 4. 18. Grace be with you . Hence that phrase and forme of speech in our English Liturgie , or Common praier booke , ( though misliked by some , and cauilled at by others ) hath his warrant and ground , when the Minister saith , The Lord be with you ; and the people answer , And with thy spirit , wishing the same to him , that he to them , that God would be with his spirit , that is , with him . Againe , marke how the Apostle as he did beginne with grace , chap. 1. 3. so he doth ende with grace , to teach vs first of all , that our saluation is placed in it alone , for the beginning , the progresse , and the accomplishment thereof : for election is of grace , Rom. 11. 5. and vocation is of grace , 2. Tim. 1. 9. and iustification , Rom. 3. 24. and glorification . Rom. 6. 23. Secondly , that Christ is to haue all the glorie of this grace , whereby we are so highly aduanced into the fauour of God , both for the beginning , continuance , and ending , without ascribing any part thereof to our selues , or any other creature . Thirdly , that all our salutations , and greetings , our adieues , and fare-wells , ought to be grounded in the grace of Christ , otherwise they are but carnall : and therefore the Apostle biddeth the Christians to salute one another in a holy kisse , or ( as Peter speakes ) with the kisse of loue . 1. Pet. 5. 14. This confutes the Popish Doctors , who doe not onely ascribe the beginning of their saluation to themselues , in co-working with God in their first conuersion : but also the ende and accomplishment of it , by workes of condignitie , which ( as they say ) are meritorious of eternall life . Further , obserue , with what emphasis the Apostle concludes his Epistle : First opposing Christ the Lord of the house , to Moses who was but a seruant in the house . Secondly , the grace of Christ to inherent iustice , and merits of workes . Thirdly , the spirit , in which he would haue grace to be seated , to the flesh , in which the Apostles gloried so much . Lastly , brotherly vnitie one with another , implied in the word brethren , to the proud and lordly carriage of the false Apostles ouer them . The Conclusion . In the ende of all , it is added , in the Greeke , and Siriacke copies , that this Epistle was written to the Galatians from Rome . Which post-script seemes to be erroneous and false : for first , there is not a tittle in the whole Epistle , that giueth the least inkling that it should haue beene written from Rome : whereas in all the rest , which are written from thence , Paul makes mention of his bonds , and imprisonment . Secondly , the varietie of copies argues the vncertentie of it , seeing in some copies it is said to haue been sent from Ephesus , as Caietan and Hyperius affirme , in their Commentaries vpon this place . Thirdly , Baronius ( if his authoritie be of any waight in this case ) affirmeth that it is not likely or credible that it was written from thence . But , be it graunted that this post-script were true indeede ; yet it is no part of Canonicall Scripture , as not beeing written by the Apostle , but added afterwards by the Scribes which copied out the Epistles . Neither is this onely true of post-scripts , but also of Inscriptions or Titles prefixed before Epistles , they are no part of holy writ . This may easily be prooued in particular : for first , touching Post-scripts , the Greeke copies agree in this , that the first Epistle to the Corinthians , was written from Philippi , and sent by Stephanas , Fortunatus , Achaicus , and Timotheus : when as it is certen , it was written from Ephesus . For first , chap. 16. 5. he saith , He will come to them when he shall go through Macedonia . Therefore Paul was not then at Philippi , a chiefe citie in Macedonia . Secondly , in the 19 of the same chapter , he saith , All the Churches of Asia salute you , which shewes plainly , that when Paul writ this Epistle , he was at Ephesus in Asia , not at Philippi in Europe . Thirdly , v. 8. he saith , he will abide at Ephesus till Pentecost , therefore he was not then at Philippi . Fourthly , that it was written before the tumult in Ephesus raised by Demetrius and his complices , and so consequently before his comming to Philippi ▪ as also that it was sent by Timotheus and Erastus , it is manifest , v. 10. of that chapter , beeing compared with Act. 19. v. 21 , 22. Lastly , the Syriacke translatour agreeth with me , in affirming that it was written from Ephesus ; and so doth Baromius Annal. tom . 1. pag. 494. l. 39. Againe , the post-script of the 2. to the Corinthians , hath it was written from Philippi of Macedonia , and sent by Titus and Luke : whereas the Rhemists ( if we may giue any credit to their testimonie , who elsewhere make titles part of the Canonicall scripture ) say , it was written at Troas , as it is thought . And Baron . annal . ●om . 1. pag. 590. l. 51. Antuerp ▪ thinkes it was written at Nicopoli , vpon this occasion , that in his former Epistle from Ephesus promising to come vnto thē as he passed through Macedonia , & cōming not , 1. Cor. 16. he doth in this excuse himselfe , 2. Cor. 15 , 16 , 17. compared with the 2. Cor. 7. 5. Neither is it a good reason to prooue that Titus carried this Epistle ( as it is in the postscript ) because Paul saith , he sent Titus to them , and another with him . 2. Cor. 8. 18 , 22. and 12. 18. for Paul speakes of Titus his comming vnto thē before that time : neither may it be thought that T●tus was sent the second time vnto them , considering that departing from Macedonia , and taking Titus with him , he left him in Creete . See Cesar Baron . annal . tom . 1. Antuerp . p. 591. l. 40. Besides , the Rhemists controll the subscription of the first Epistle to the Thessalonians , which hath it thus , The first Epistle to the Thessalonians , written from Athens . For in their preface , they are bold to affirme , that it seemeth rather to haue bin written at Corinth , then at Athens : and they giue this reason of it , because after the sending of Timothie to Thessalonica , Paul and he meete not at Athens againe , but at Corinth . And Baronius affirmeth , that it seemes to haue beene written presently after that Sylas and Timotheus came to him to Corinth , out of Macedonia , by comparing Act. 18. 5. with 1. Thess. 3. 6. Annal. tom . 1. pag. 457. l. 1. And Emman●●i Sa doth censure the Syriacke postscript , which saith it was sent from Athens by Timothie , seeing that Timothie was then absent . The like they affirme in the argument of the second Epistle : for albeit the Greeke postscript hath it , that it was written from Athens , yet they rather thinke it was written from Corinth , where Paul aboad a yeare and sixe moneths , Act. 18. 11. because the title is like vnto the first Epistle , Paul and Sylvanus and Timotheus , &c. And Baronius saith , that it should be written from Athens , impossibile est affirmare ; because it was written soone after the former , as may appeare by the inscription , Paul and Sylvanus and Timotheus , ( they continuing together : ) but the former was written from Corinth , ( as hath bin prooued , ) and therefore the latter : specially considering that Paul went thence from Athens , and aboad at Corinth a yeare and a halfe , and returned not backe againe to Athens , but went to Ephesus . Annal. tom . 1. pag. 457. l. 2● . Adde hereunto that whereas the postscript of the 1. to Timothie saith it was written from L●odicea the chiefe Citie of Phrigia Pacaciana , the Rhemists notwithstanding in the argumen● , affirme that it is vncerten where it was written : & though it be commonly said to haue beene written at L●odicca , yet it seemeth to be otherwise , because it is like he was neuer there , as may be gathered by the Epistle to the Colossians which was written at Rome in his last trouble ▪ a little before his death : for Coloss. 2. 1. Paul seemes to insinuate that he was neuer at that Laodicea of Phrigia , neare to Colossos , and Hierapolis , and that they neuer saw his person . Besides , neither Pl●nie ( who writ after Paul ) nor any other ancient classique author , doth make mention of Phrigia Pacaciana , so that it seemeth to haue beene so called long after Pauls discease : the first mention that is made of it ( as some haue obserued ) beeing in the acts of the 5. Synode of Constantinop . Baronius is of opinion that it was written from Macedonia , Tom. 1. pag. 564. grounding his coniecture vpon 1. Tim. 1. 3. as I besought thee to abide at Ephesus , when I went into Macedonia ; so doe — The same doth Athanasius affirme , in his Synopsis , and Theodoret in his preface vpon that Epistle . Againe , the subscription of the 2. to Timothie , that it was written from Rome vnto ▪ Timothie the first Bishop elected of the church of Ephesus : cannot well stand as some thinke with that of S. Paul , 2. Timothie 4. 5. Doe the worke of an Euang●list , seeing that Euangelists were not tied to personall residencie , to abide in one place ( as Bishops and pasters are ) but were to goe from place to place , to confirme the Churches planted by the Apostles . But the discussing of this argument , whether Timothie were an Euangelist properly so called , and whether the same man could not be an Euangelist , and a bishop , requireth a longer discourse , then can be affoarded to this short treatise . Lastly , the postscript of the Epistle to T●tus , saith it was written from Nicopolis of Macedonia : the deuisers of which assertion ground their opinion vpon Titus 3. 12. where Paul saith , be●iligent to come to me to Nicopolis , for I haue determined there to winter : mistaking the text , for he saith not , be diligent to come to me to Nicopolis ▪ for I haue determined here to winter ( as beeing there alreadie ) but I haue determined there to winter . By which it is plaine that when Paul wrote to Titus , he was not at Nicopolis , ( as the postscript affirmeth , ) and so we see the text which they alleadge for them , maketh most against them . And this is the iudgement & reason of Baronius , Annal. tom . 1. pag. 575. l. 33. Antuerp . howsoeuer Claudius Espencaus shifts his fingers of it , and passes it ouer in silence . Thus much concerning Subscriptions : a word or two touching Inscriptions or titles prefixed before Epistles . That these be no part of scripture written by the Apostles , but added to the Epistles by some others , it may appeare by these reasons . First generally , if titles were canonicall as well as the epistles themselues , the Fathers would neuer haue doubted ( as they did ) whether Paul were the author of the epistle to the Ebrewes or not , seeing in all copies saue one ( as Beza hath obserued ) it beareth his name : but some of them ascribe it to Barnabas , as Tertullian : others to Luke , as Jerome witnesseth , others to Clement : Oecumenius infitleth it only thus , The epistle to the Ebrewes , without adding the name of Paul or any other as the penner of it : and so Hentenius a papist doth translate it out of Occumenius . Secondly , some epistles ( as those seuen written by Iames , Peter , Iohn , Iude ) haue vnfit titles prefixed before them , in that they are called sometime Canonicall , specially of the Latine church ) and sometime Catholick ( chiefly of the Greek church ) neither of which were euer giuen them , by any Apostle , or Apostolique writer . For first touching the title Canonicall , it may seeme strange that this inscription should euer haue been appropriated vnto them , which is common with them to the whole word of God : as though in them were contained a more perfect and absolute rule of doctrine and manners , of things to be beleeued and practised , then in the other bookes of holy writ ; considering that sundrie Diuines ( albeit erroniously I confesse ) haue beene so farre from giuing vnto them this preheminence aboue the rest of the bookes of Scripture , that they haue altogether reiected them , as no part of Canonicall Scripture : by name the epistle of Iames , the 2. of Peter , the 2. and 3. of Iohn , and that of Iude , of all which it was doubted in auncient time , as we see in Eusebius ; and the Syrian church receiueth them not to this day , as beeing not in the Syriacke translation ; and Caietan a popish writer , and the Lutherans at this present , reiect them , as may appeare by their writings . Secondly , that this inscription was added to these Epistles without sufficient ground , and warrant of reason , may appeare , in that no reason can be giuen why these seuen should be called Canonicall , rather then the Epistles of S. Paul , or that to the Ebrewes ( whosoeuer was the penner thereof . ) For whereas the ordinarie Glosse saith , they are called Canonicall , because they were receiued into the Canon with the other epistles ; by that reason they should be no more Canonicall then the rest , nay , not of that authenticall , at least of that vndoubted authoritie the rest are of , seeing they hardly obtained to be registred in the Canon with the rest as Canonicall . Lastly , this title was neuer giuen to these Epistles by the Greek church ( which was more auncient ) but onely by the Latin church , as might be prooued by manifold testimonies , if it were a thing necessarie to be stood vpon . Neuerthelesse , howsoeur this inscription cannot be defended , yet it may be excused , and tollerated , as a title of distinction , to distinguish them from the other epistles . As we see the Iewes diuiding the olde testament into 4. parts : the first they called the law , or 5. bookes of Moses : the 2. the former prophets , viz Ioshua , Judges , 2. bookes of Samuel , 2. bookes of the Kings : the 3 , the later prophets , as Esay , Ieremie , Ezechiel , and the small prophets : the 4. they called Kethubim , which in English is as much as the scriptures , not as though those 11. bookes were more properly scripture then the Pentateuch of Moses , or the bookes of the former and later prophets : but onely for distinction sake they were so called . And they are tearmed of the 70. and of the Greeke church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , holy writts , not because they had a peculiar holines proper to them aboue other parts of Gods word , ( seeing all scripture is equally giuen by diuine inspiration ) nor as though the amanuenses of these bookes were more holy then the other pen-men of the holy Ghost ( nay , contrarily it is doubted by some , of Salomon , who penned three of these bookes whether he were elected or reiected ; whereas it is not doubted of the rest : ) but onely ( as I haue alreadie said ) to put a note of distinction betwixt them and other bookes , in naming of them , as o Hugo , de S. Uict . hath well obserued . In this sense this title Canonicall , may be giuen to these Epistles without danger : but if we shall vnderstand it in any other sense , we shall be so farre from beeing able to defend it , that we shall not be able to excuse it . The second title which is giuen them , is , that they be called Catholike , which inscription is as vnfit as the former : for they are so called ( as some would haue it , ) because they were writtē , and directed to the whole Catholike Church , consisting both of Iewes and Gentiles . But that is not true , seeing Iames chap. 1. 1. directeth his Epistle onely to the 12 tribes that were dispersed , and not to the Gentiles . And Peter , who was an Apostle of Circumcision , 1. Epist. 1. 1. writeth onely to the strangers the Iewes , that dwell here and there throughout Pontus , Galatia , Cappadocia , Asia , and Bythinia . Others thinke they are tearmed Catholike , for that they were not sent to one man , or familie , or citie , or countrey : but generally to the whole bodie , companie , and societie of the Iewes , wheresoeuer dispersed ouer the whole earth . But neither in this sense can they fitly , or truly be tearmed Catholike : forasmuch as two of these seuen , viz. the second and third of Iohn , were written to particular persons , the one to the elect Ladie , the other to Gains . And by this reason the Epistle to Timothie , that to Titus , and Philemon , may be called Catholike , as well as these . Againe , be it graunted , that they were all directed to all the Iewes , yet I see not why the Epistle to the Ebrewes , may not as well chalenge this title to be called Catholike , as any of these seuen , considering it was written to all the Iewes , and onely to the Iewes . Thirdly , others affirme them to be called Catholike , because they containe Catholike doctrine , such as appertaineth to all men generally , of what estate , place , condition , or calling so euer they be . But in this sense all Pauls Epistles may be called Catholike Epistles . For whatsoeuer is written , is written for our learning , that we through patience and consolation of the Scriptures might haue hope . Rom. 15. 4. Secondly , the word Catholike , is not so ancient : for Pacianus an auncient father , saith , it was not vsed in the Apostles daies . His wordes are these . Sed sub Apostolis ( enquies ) nemo Catholicus vocabatur : esto , sic fuerie , vel illud indulge , cum post Apostolos , haereses extitissent , diuersisque nominibus Columbam Dei atque reginam lacerare per partes , & sciudere niterentur ; nonne cognomen suum pleb● Apostolica p●stulabat , quo incorrupti populi distingueret vnitatem , ne intemeratam Dei virginem , error aliquorum per membra laceraret ? that is , But thou wilt say , vnder the Apostles no man was called Catholique : well , be it so , yet admit this withall , when after the Apostles there were heresies , and men beganne to rend in peeces , and diuide gods done , and Queene , by sundry different names , did not the Apostolike people require their surnames , whereby they might distinguish the vnitie of the vncorrupt people , least the error of some , should rend in sunder gods vndefiled virgin ? where we see Pacianus doth freely grant , that this surname Catholike was not in vse in the time of the Apostles . Which testimonie Baronius doth notably dissemble , in shewing the originall of this name out of Pacianus ; affirming , but not proouing it to be as ancient as the Apostles . Now this errour hath not onely befallen the Latin , and Greeke copies , but the Syriacke likewise , as may appeare in the title prefixed before the most ancient Syrian trāslation , where we shal find these words , The 3. Epistles of the 3. Apostles before whose eyes our Lord was transfigured , Iames , Peter , Iohn . In which inscription be couched 2. soule errours . First , in that this translator maketh but 3. epistles of James , Peter , and Iohn : whereas there are sixe , he omitting the 2. of Peter , the 2. and 3. of Iohn ( as also that of Iude ) as no part of holy scripture ; & therfore the Syriack church ( as I haue alreadie said ) doth not receiue these Epistles into their Canon vnto this day . The second is , in that he affirmeth Iames before whom our S. Christ was transfigured in mount Tabor , to be the author of this epistle . For , that Iames before whome Christ was transfigured in the mount , was Iames the sonne of Zebedeus , and brother of Iohn . Matth. 17. 1. After sixe daies , Iesus tooke Peter and Iames and Iohn his brother , and brought them vp into an high mountain , and was transfigured before them . Which Iames could not possibly be the penner of this epistle , for he was slaine by king Herode long before the destruction of Ierusalem , and the dispersion of the 12. tribes , Acts 12. v. 2. About that time Herode the kinge stretched forth his hand to vexe certaine of the Church : and he slew Iames the brother of Iohn with the sword . Therfore Iames the author of this epistile , was Iames the sonne of Alphaeus . For to faine an other Iames the brother of our Lord as some haue done , is childish , seeing it is plaine by sundry places of the N. T. that there were but two of that name mentioned in Scripture , Iames the sonne of Zebedeus called Iames the greater ; and Iames the sonne of Alphoeus , brother to Iude , called the lesser , and brother of our Lord. GRATIAS TIBI DOMINE IESV . COMMON PLACES HANDLED IN THIS Commentarie . The first figure shewes the page , the second the line . 1 HOw a man may be assured that the Scripture is the word of God ? 31. 33 2 How wee may be assured that the calling of our Pastours is from God ? 33. 36 3 Of Phariseisme . 41. 18 4 Of preuenting and cooperating grace in mans conuersion . 51. 9 5 Of a Lye , and whether it be alwaies a sinne ? 62. 22 6 Of the forme and vse of an Oath . 65. 14 7 Whether faith may be lost ? 69. 25 8 Of Satisfaction , or restitution . 99. 20 9 Of the distinction of Iewes and Gentiles . 114. 2 10 Of Iustification , at large . 116. 6 11 Of Christs Obedience . 119. 12 12 Of iustifying faith and apprehension . 124. 35 13 How to liue wisely , godly , iustly : sundrie rules . 138. 32 14 How Christ liueth in vs , and how it may be knowne ? 145. 15 15 How we liue by faith ? 149. 24 16 Of Iudging . 156. 1 17 Of witchcraft , and what a witch is ? 158. 2. & 429. & 431 18 Of imputation , and imputed righteousnes . 175. 16 19 Of the curse of the Law. 184. 2 20 That no man can perfectly fulfill the law in this life . 186. 35 and 499. 17. 21 The difference betweene the Law and the Gospel . 194. 35 22 How Christ became a curse for vs ? 198. 19 23 Whether all Couenan●s are to be kept , and how farre forth ? 208. 7 &c. 24 Of the Judiciall ●aw . 230. 27 25 Of Baptisme , at large . 243. 32 26 Of the Parents authoritie in appointing his childs marriage & calling . 274. 27 27 Of the mysterie of the Fathers sending the Sonne . 279. 5 28 How Christ was subiect to the Law ? 286. 5 29 Of the obseruation of daies . 314. 4 30 Of good Ielousie . 331. 23 31 Of Polygamie . 342. 9 32 Where our mother the Church is to be found ? ten motiues answered . 352. 25 33 Of spirituall bondage . 364. 39 34 Of Christian Libertie . 366. 12 35 Of Imprecation or cursing . 396. 29 36 Of the right vse and abuse of Christian Libertie . 400. 12 37 Of brotherly Loue. 403. 11 38 Of Christian peace and concord . 408. 14 39 Of the spirit , and walking therein . 411. 20 40 Of the combate of the flesh and the spirit . 415. 38 41 Of Idolatrie . 427. 22 42 Of Heresie . 432. 21 43 Of Enmitie . 435. 3 44 Of Murther . 438. 7 45 Of Drunkennes and gluttonie . 439. 11 46 Of Long-suffering . 445. 2 47 Of Goodnesse . 445. 38 48 Of Temperance . 448. 3 49 Of Uaine-glorie . 454. 35 50 Of Christian reproofe , at large . 469. 31. &c. 51 Wherein the Law and Gospel agree and differ ? 497. 24 52 Of Merit of workes . 594. 31 53 Of the kindes of goodnesse , and rules to be obserued therein . 588. 1. &c. 54 Of obseruing of times . 600. 10 55 Whether it be lawfull to compell men to embrace true religion ? 614. 5 56 Of Inscriptions of Epistles , and post-scripts , at large . 655. 4 A Table of all those places of Scripture which are briefly expounded in this Commentarie . Genesis . Chap. vers . Pag. lin . 15 13 213 22 17 1 188 36 17 14 257 3 43 22 440 28 Exodus . 4 28 258 3 12 40 213 29 29 10 292 34 Deuteronomie . 30 6 188 16 32 4 190 25 I. Kings . 15 5 189 9 II. Kings . 2 23 362 30 23 25 188 18 II. Chron. 21 2 270 17 Psalmes . 40 6 131 33 69 28 378 38 106 31 176 17 139 21 435 6 Proverbs . 24 16 105 4 Isai. 64 24 298 4 Ezechiel . 33 13 551 25 Matthew . 5 22 156 25 5 22 362 14 7 6 472 10 6 10 189 26 10 8 537 10 13 57 5●0 14 25 35 568 12 28 19 245 34 Marke . 9 24 127 5 Luke . 1 6 189 11 14 26 435 11 Iohn . 3 5 257 10 4 37 551 7 6 45 539 24 13 34 , 35 494 15     496 13 17 12 630 8 Roman . 7 18 189 32 8 4 189 40 8 5 205 39 11 32 225 10 13 5 369 22 13 14 267 4 16 18 25 10 16 17 475 16 I. Cor. Chap. vers . Pag. lin . 5 4 475 31 7 12 5 12 10 8 525 10 II. Cor. 5 17 380 2 5 19 225 7 13 12 475 34 Philip. 2 3 511 6 3 15 188 36 Coloss. 2 8 434 20 3 17 247 26 I. Tim. 1 5 402 39 2 4 270 8 1 9 368 7 5 12 424 15 5 20 485 32 Titus . 3 10 487 3 Hebr. 6 4 , 5 , 6 462 25 6 6 250 34 10 19 122 1 10 26 462 27 13 17 521 1 Iames. 2 10 377 32 2 24 385 1 2 26 383 39 I. Iohn . 3 9 190 10 5 3 190 16 Apocal. 18 6 552 26 21 27 630 3 An exact Table of all particulars contained in this Commentarie . The first figure shewes the page , the second the line . A THe blessing of Abraham came from the cursed death of Christ. 203. 20 Children of Abraham are of two sortes . 177. 30 All beleeuers are children of Abraham three waies . 177. 33 VVe must doe three things to walk in the steppes of Abrahams faith . 178. 20. Of Gods not Accepting the person of man. 90. 18 Who are to be Accursed ? 25. 35 How the church should accurse any man , and in what order ? 26. 2 Admission into the kingdome of grace is either outward or inward . 399. 18 Of Adoption . 291. 25 In the grace of Adoption there be two acts of God. 236. 33 The foundation of our Adoption . 264. 35. Adulterie to be punished with death . 233. 34 what Adulterie is , and how great a sinne ? 424. 6 Of flying adultery and fornication . 426. 6 Two speciall occasions of Adulterie and fornication 427. 4 In that Adulterie , fornication &c. are workes of the flesh we are taught three things . 426. 29 Inordinate affections what ? 450. 28 Bodilie Affliction to be suffered ioyfully for the profession of the truth . 651. 9 Agar figures Ierusalem two waies . 345. 20 All put for many . 181. 37 Anathema what it is ? 25. 31 Anger whether any lawfull , and when a sinne : and the remedie of it ? 436. 22 Remedies against Anger . Obiections answered . 445. 8 Apostasie hath fiue degrees . 349. 24 What it is to be an Apostle ? 1. 37 Apostolike authoritie ceased with the Apostles . 5. 18 The Apostles doctrine gods immediate word . 5. 3 What is the office of an Apostle ? 68. 5. Application of Christ and his benefits is to be made by certain degrees . 371. 30 Apprehension of Christ stands in two things . 125. 4 Three grounds of Apprehension . 125. 23. Two degrees of Apprehension . 126. 25. Arabia where situate ? 57. 22 Authority of Scripture : se Scriptures . B Three markes of inward Baptisme . 241. 40 Baptisme in the church of Roome no signe of the true church . 243. 3. Baptisme taken six waies . 243. 37 In the couenant of Baptisme Gods actions are two , mans one . 248. 2 The endes of Baptisme are foure . 249. 11. The efficacy of Baptisme . 249. 21 Arguments of Papists Aswered . 250. 14. Baptisme doth not abolish originall sinne . 251. 20 How baptisme conferres grace ? 253. 17 Of the necesitie of Baptisme . 256. 22. Foure questions of the person that must administer Baptime . 257. 30 The grounds of infants Baptisme . 260. 15. Obiections against Baptisme of Infants , Answered . 261 Children of Turkes and Iewes are not to be baptised . 261. 30 Children of professed Papists may be Baptised , two cautions obserued . 261. 32 Children of wicked christians and of parents Excommunicate may be Baptised : 262. 15 Baptisme is to be administred but once . 262. 26 Of the place of Baptisme . 263. 1 The vse of Baptisme . 263. 9 Papists abuse baptisme . 377. 12 We must be bearers and how ? 490. 32. Beare one with another . 491. 492 Beleeuers must be Bearers and sufferers . 168. 169 Foure kindes of Beleeuers in the visible church . 319. 6 Why beleeuers are called childrē of promise : see promise . Funerall beneficence . 603. 21 Vitall beneficence . 603. 25 Blessing came by the curse . 203. 20 There is a good and lawfull kind of boasting . 89. 12 Boasting is either lawfull or vnlawfull . 455. 11 whether Bondage may stand with Christian religion ? A treatise of spirituall Bondage . 364. 39. Our spirituall bondage stands in 3. things . 365. 1 Of the nature , signe , and vse of it . 365. What is ment by Brethren . 5. 38 61. 25. The name Brethren of force to perswade vs to vse gentlenes . 466. 29 Brethren taken foure waies in Scripture . 469. 39 Burdens of two sorts , & what they be ? 520. 24. To beare one anothers burden what ? 520. Bearing of our owne burden what it is ? 520. 35 Vses vpon this , that euery man must beare his owne burden . 528. 6 Sinne , a burden to wicked Angels , man , god , and the creatures . 528. 11. What kind of burden sinne is ? 528. 27. The Iewes sporting at the threatnings of the Lord , calling them the burden of the Lord. 529. 10 Mens Burdens are of two sorts . 489. 3. Foure sorts of those burdens that may be borne of others , as well as of our selues . 489. 9 The two first sorts borne three waies Jbid. 20 The two latter how to be borne ? Ibid. Sundrie obiections against Bearing only our owne Burdens , propounded and answered . 520. 35 to 528. Infants beare the burden of Adams sinne , and why ? 521. 15 True beleeuers freed by Chirst frō a threefould burden . 527. 26 How Christ and we are said to beare the Burden of our sinnes ? 527. 39 C Pauls Calling was not by the church of Antioch . 2. 23 It differs from the calling of other Apostles . 2. 23 A good calling necessarie for a minister . 3. 1 The Anabaptists arguments that a man may preach without a calling , answered . 3. 7 Euery lawfull calling is of God. 3. 22. Foure reasons why ministers calings must be manifest to their consciences , and to their auditors . 3. 31 Three notes to knowe whether a man be called to the ministerie . 4. 10. Three kinds of calling in the Church 4. 25. Two sortes of calling . 34. 1 Three kindes of extraordinarie callings . 34. 4 Three rules to be obserued for the triall of an extraordinarie calling . 34. 22. God in his eternall counsell assignes to euery man a calling . 48. 1 The child of God in his conuersion hath not power to resist the inward calling of God. 306. 35 Who calles ? who are called ? what is the calling of God ? 398. Men answer the calling of god three waies . 399. 1 Gods calling is either operatiue or significatiue . 399. 7 Euery man ought to haue two callings . 404. 28 Carnal , vide natural . Roman Catholykes like vnto the ould False prophetes for outward shewes . 612. 2 Their outward shewes stand in foure particulars . ibid. 3 Ceremonies are of two sortes . 231. 13. Ceremonies considered three waies . 309. 39 Charming a kind of wichcraft . 429. 37. How we may discerne of charmes ? 403. 10 Two degrees of Gods children . 336. 4. VVhy beleuers called children of promise ? vide promise . Who are the children of Abraham ? vide Abraham . A Child of God is two waies . 536. 26. A Child by grace is three waies . 36. 28. The excellencie of this benefit to be the Child of God. 236. 39 The duties of Gods children . 238. 2. 238. 24. A Treatise of the authoritie that parents haue in disposing their children . 274. 28 Children must be subiect to their tutors and gouernours . 276. 25 What a man must doe to be assured he is Gods child ? 277. 14 What the vnion with Christ is ? vid. Vnion . Is what respect they are said to be one with Christ ? 265. 1 How all beleeuers are made one with Christ ? 265. 3 Of the donation of Christ. 265. 36 Of our receiuing of Christ. 266. 15 What communion with Christ is ? 266. 23 How the Lord Iesus is put on . 267. 4. Of the apprehension of Christ. vid. Apprehension . Why Christ called Sonne ? vid. Son. Whether the Sonne be God ? vide Sonne . Christ tooke not to himselfe the office of a Mediatour . 281. 16 A treatise of Christs incarnation , why , how farre forth , and how he was made flesh ? 282. 4 Of the vniting of the flesh to the godhead of the Sonne . 284. 12 Of Christs subiection to the law . 285. 35. Of Christs obedience in fulfilling the law . 286. 18 Of the application of Christ. vide Application . Christ crucified the storehouse and treasurie of the Church , which is shewed in fiue points . 630. 25. 28 Why Paul gloried rather in the crosse of Christ then in his resurrection ? 631. 23 The Papists wicked glorying in the crosse . 632. 1 Christ is called our Lord in fiue respects . 652. 25 Christ was made a curse for vs. vide Curse . How Christ suffered the wrath of God ? 200. 1 Christ must be really learned before he be taught . 53. 9 When Christs obedience beganne and ended ? 119. 14 How Christ could obey being God and satisfie for vs beeing man ? 120. 4. In what order Christ giues himselfe vnto vs ? 146. 8 Christ is God. 5. 25 Christ which giues grace and peace , why called our Lord ? 12. 38 How Christ is said to giue himselfe ? 13. 26. Two endes why Christ gaue himselfe . 14. 38 Christs death and sacrifice was voluntarie . 14. 10 Euery man must applie the gift and sacrifice of Christ vnto himselfe , and how it may be done ? 15. 22 How they of the old testament were partakers of the bodie and blood of Christ ? 21. 35 Christ is the great Prophet and doctour of the church . 36. 39 Christs office stands in three things . 37. 2. Christ teacheth those that are to be teachers , two waies . 37. 37 What a Christian is ? 449. 21 A Christian is Christs , fiue waies . ibid . 22. The vses of one beeing Christs . ibid. 31. The office of a Christiā man. 451. 5 The Church of Rome no church of God. 9. 24 How the Church can be wasted , & why the Lord suffers it to be so ? 43. 24 , 30. Authoritie of the church no principle . 433. 39 Vnity is not an infallible & inseparable marke of the church . 407. 18 Three certen marks of the catholike church . 335. 1. 1 Why the Christian church is called barren and desolate ? 357. 1. 14 The estate of the church is either inward or outward . 357. 18 The vse that ought to be made that the church hath Christ for her husband . 358. 9 The catholike Church on earth is said to be in heauen for two causes . 351. 6 Of the churches reioycing . 358. 37 It is one in number , and no more . 351. 37. How the church is troubled ? vide Trouble . The catholike church why called our mother ? 35. 2. 17 Where our mother is to be found ? 352. 25. The order to be vsed in the censure giuen vpon a church . 9. 10 Ierusalem the mother church rather then Rome . 61. 15 The church was before the writing of the word , but not before the word . 77. 6 It is inuisible . 352. Of Circumcision . 79. 32 Circumcision considered according to the circumstance of time , three waies . 373. 15 Circumcision in it selfe a thing indifferent , yet not to be vsed if it be vrged as a matter of absolute necessitie . 614. 35 Ciuill vertues , and a ciuill life , are no better then sinnes . 16. 10 What is the combate that naturall man haue ? 417. 28 The cause of the spirituall combate , and the persons in whome it is . 417. 5. The vse of the combate . 419. 1 The commandements of God are not grieuous three waies . 190. 15 Concealements of the truth sometimes lawfull . 63. 13 How it must be vnderstood that in the commandement the sinnes of the fathers are visited vpon the children . 521. 29 Papists make three degrees of concupiscence . 252. 11 Concupiscence . vide Lust. Conference of Pastor and people , necessarie . 338. 13 How conscience is free , and how subiect to the power of the Magistrate ? 410. 1 Three obiections remooued that the lawes and traditions of the church , bind Conscience as truly as the word of God. 369. 21 The consent of Pastors and people excellent . 6. 25 What is the force of consent ? 6. 27 Consent no certen marke of the church . 6. 37 The catholike consent of beleeuers in points of religion , is not the true and liuely Scripture . 7. 5. Consent standes in three things . 7. 15. Consent not to be found amongest the papistes . 7. 18. Consent is to be found amongest vs in the foundation of religion . 7. 23. Consider our selues and others . 467. 468. 469. Constancie . vid. standing . Consultation not to be vsed in matters of religion , nor in obedience . 56. 19. 37. The vse of the contemplation of Christ by faith . 162. 30 The effect of contention . 408. 6 Contentions some lawfull some sinfull . 436. ●5 Contract in some cases may be dissolued . 209. 11 Sinnes after conuersion are pardonable . 462. 4 Three causes of Pauls conuersion . 46. 32. The order and dependance of causes in a sinners conuersion . 47. 13 Fiue Questions of Pauls conuersion . vide Paul. Conuersion wrought by certain degrees . 336. 20 Corruption not felt by corruption but by grace . 528. 33 Couenants beeing lawfull are to be kept with heretykes and enemies . 208. 23. What couenants with losse are to be kept and what not ? ibid. 30 Couenants of two sorts , legall and euangelicall . 569. 6 The couenants of workes hath two properties . 348. 27 Conferences and councels are laudible . 75. 32 Three caueats in gathering a councell . 76. 5 For this ending of differences in religion there must be conferences in a free or christian councell . 408. 37. Why the protestants ioyned not with the papists in the councell of Trent . 409. 5 Fiue rules for our libertie in vsing the creatures . vid. Libertie . why we ought to take vp our crosse and follow Christ , certaine reasons . 620. 5 what is mens by the crosse of Christ. 630. 16. Crucifying is either the action of Christ or our action , of Christ threefold . 451. 7 Three meanes to crucifie the flesh . 451. 26 Reasons why a man hanging on a tree is cursed . 202. 8 What the curse is that Christ was made for vs ? 198. 19 How Christ was a curse ? ibid. 28 Whether Paul did well in cursing his enemies ? 396. 30 Whether we may curse ours ? 397. 10 How we should vse the imprecations in Dauids Psalmes ? 397. 18 D A fourefould kind of obseruation of daies . 314. 4 Against the Popish obseruation of holy daies . 316. 7 How Protestants obserue them ? 316. 28. Against obseruing daies of good & bad successe . 317. 2 Two rules to be obserued for the right manner and measure of eating and drinking . vide Eating . Christs temporall death did counteruaile eternall death . vide Death . Wee must carrie our selues as dead men in three respects . 144. 29 There are two degrees both in the first and second death . 199. 20. 24. What debate is ? 436. 3 There is a deceit called dolus bonus . 64. 2. Of men deceiuing themselues . 508. 30. A man may be deceiued both in diuine and humane things sundry waies . 546. 19 A man deceiues himselfe two wries . 546. 20. The heart of man deceitfull . 546. 40. from whence that springeth ? 547. 3 Good desires distinguished from carnall d 〈…〉 es by three properties . 297. 32 Of the desires of our hearts and that they are cryes , and how ? 598. 6 Of the league of compact with the deuil . 429. 20 VVhat is the chiefe principle in diuinitie ? 433. 24 VVhat drunckennes is ? 439. 11 Two things in this sinne . ibid. 14 To be giuen to drincking , is a sinne . 439. 21. Inducements to detest drunckennes . 439. 30. Arg. for drunkennes , answered . 440. 20. E Two rules to be obserued for the right manner and measure of eating and drincking . 439. 5 Electiō ariseth not of the will of man but of the grace of God. 40. 27. How we may attaine to the assurance of our election ? 47. 31 There is a double election . 194. 14 Gods election is the roote of all the gifts of God is vs. 308. 15 The meere grace of God is the cause of our election . 360. ●6 . In religion there ought to be a holy emulation . 44. 36 There is a good emulation , and a carnall emulation . 436. 8 whether Paul did well in cursing his enemies ? 396. 30 whether we may curse our enemies ? vide Curse . Enmitie . vide Hatred . Enuie what it is ? 437. 36 Error in the foundation , or beside the foundation of religion . 8. 30 Error of humane frailue or of obstinacie . 8. 35 No man can set downe the precise time when errors had there be ginning . 84. 12 Error is either in iudgement or māners : both are of two sorts . 409. 20. In the examination of our selues foure rules must be obserued . 218. 8. The contagion of euill examples must be cut off in the societie of men . 109. 40 Excommunication when to be vsed ? 390. 32 Offenders are not to be excommu nicated at the first , but orderly to be proceeded against . 393. 9. 486. 37. F Faith is of great vse in the kingdome of God. 382. 32 when faith first begins to breede in the heart ? 240. 30 How faith in Christ is conceiued in the heart ? 241. 5 whether faith may be lost ? 69. 25 what Iustifyng faith is , as the Papists define ? 123. 32 The obiect of Abrahams faith was double . 123. 38 what true iustifying faith is ? 124. 35 Faith and confidence are two distinct gifts of God. 125. 11 Two causes why a beleeuer is saide to liue by faith . 149. 16 How men liue by faith ? 149. 24 Faith considered two waies . 175. 34 That we may liue by faith , we must doe two things . 194. 5 A particular or speciall faith hath 3 acts or effects . 239. 22 Arguments of the Papists against special faith , answered . 239. 30 Euery grieuous fall doth not abolish the fauour of God. 237. 13 Of the faith of Infants . 261. 15 What faith towardes God is ? 446. 31. Reasōs to proue that the faith of the most is but false & fained . 446. 35 Faith workes by loue , beeing the cause of loue , and loue the fruit of faith . 383. 13 In faith two things . 385. 24 Faith towardes men standes in two particulars . 447. 12 Reasons to mooue vs to maintaine faith & truth among men . 447. 25 By faith we doe not abrogate but establish the law . vide Law. The dutie of gouernours of families . 410. 24 God is called a father in two respects . 336. 13 Or the Fathers sending his Sonne . vide God. No man exempted from falling . 461. 37. Fainting twofold . 585. 7 Spirituall fainting twofold . 585. 12 Faults of Churches be of two sorts . 8. 18. Of naturall feare , how it is good and how euill ? 108. 4 Three kinds of feare . 108. 20 Figures and Allegories vsed in scripture . 346. 16 Of the spirituall combate betwixt the flesh and the spirit . vid. Combate . How the flesh and spirit fight together ? 416. 4 The lust of the flesh hath two actions . 416. 21 A treatise of the works of the flesh , where is handled the condition the kinds , and the punishments thereof . 423. 22 Flesh signifies more then sensualitie . 433. 15 What the flesh is ? 450. 18 In the flesh are two things : Affections , and lusts . 450. 27 Meanes to crucifie the flesh . 451. 26 For , signifies not alwaies a cause , but any Argument . 568. 14 The foreknowledge of God. vide God. Fornication what it is ? 424. ●4 Against tolleration of fornication . 425. 12. To flie adulterie and fornication . 426. 6. Two speciall occasions of them . 427 4. Freedome in good things fourefold . 368. 3 G The Galatians reuolt . 8. 10 What the churches of Galatia were . 9. 28 How the Galatians receiued the gospel ? 28. 30 To Gentilize what it is ? 112. 5 Gentlenes , what ? 445. 29 The gifts of God are inordinately vsed three waies . vide Inordinate . The more excellent gifts any hath receiued , the more he is bound to be seruiceable to others . 463. 39 The glorie of heauen twofold , Essentiall , and Accidentall . 556. 23 To Glorie , implies three things . 625. 13. Two Grounds of glorying , one in God , another in himselfe . 517. 12. Howe they differ , and howe wee may doe both ? ibid. Obiections against glorying and reioycing in our selues . 517. 30 How glorying in a mans selfe doth differ from vaine glorie which is a branch of pride . 517. 30 Foure rules to bee obserued that we may glory in the Testimonie of a good Conference . 518. 15 Lessons to be learned from this that we are to glorie in the Testimonie of a good conference . 518. 31 Glorying when it is good and when euill ? 625. Glorying good or euill . ibid. 27 Euill glorying is vaine glorying in three respects . ibid. 23. Wherein we ought not to glorie . ibid. 35. neither in wisdome , strength , riches , honour , nor pleasures . ibid. Glorying in outward things , not only vaine but impious . Foure reasons . 627. 40 There is a two fould lawfull bosting or glorying , one before god , another before man. 628. 29 Obiections for Boasting answered . 628. 16. Vnlawfull glorying when it is ? 629. 17. Glorying in wickednes three waies . 629. 30. Reasons , why Paul did Glorie rather in Christs death , then in his resurrection . 631. 21 The Papists wicked Glorying in the crosse . vide crosse . Gluttony what it is ? 439. 16 False Goddes are set vp two waies . 304. 16 How God is to be acknowledged and worshipped ? 12. 15 Gods foreknowledge is not seuered from his will. 108. 12 In what order the foreknowledge of God stands to his will. 180. 25 God is called a father in two respects . 236. 13 How God is said to repent ? 220. 19 A child of God two waies . 236. 26 A treatise of God sending his sonne . 279. 5. God knoweth exactly all our actions . 549. 26 How the godly mans sinnes doe not condemne him in the latter Iudgment , three resons . 551. 27 The godly reape not that they sow , therefore there is another life . 552. 11. Seuen rules to liue godlily . 139. 10 What a man must doe to be assured that he is Gods child ? 297. 14 Why affliction is the portion of the godly two reasons . 620. 28 Vses of this that the godly are persecuted and afflicted . 621. 15 Good things are commonly done in euill manner . 330. 5 How they may be well done , three rules . 330. 21 The Godly faile in the manner of dooing good . 344. 1 The dutie of dooing good declared by sundry arguments . 588. 1 Dooing of good standeth in three things . 588. 4 Rules to be obserued in dooing good . 590. 34 We are not allwaies to imitate God in good and euill , for three causes . 591. 34 God is the generall good , we the particular . 591. 40 To the nature of the generall good three things appertaine . 595. 4 Reasons why we are to doe good to all men . 593. 9 How we are to doe good especially to the houshold of faith ? 594. 20 Reasons to doe good especially to the faithfull . 594. 35 The order to be obserued in dooing of good to others . 596. 23 There is no possibilitie of dooing good after this life . 601. 37 Goodnes what it is ? 445. 38. Goodnes respects either the bodie or the mind , and stands in foure actions . 446. 9 Goodnes three fould , preseruing , vniting , & communicatiue . 589 Communicatiue Goodnes hath 4. degrees . 589. 29 What is vnderstood by God ? 531. 24 A felicitie to receiue the doctrine of the Gospell , and what benefits come thereby ? 326. 27 The law and Gospell not on in substance of doctrine . 378. 9 The Gospell must be preached rather then the law , for two causes . 54. 1. It must be preached to the Gentiles for two causes . 54. 38 There is but one Gospel and one way of saluation . 21. 31 Popish religion subuertes the Gospel of Christ. 23. 15 The doctrine of the Gospel called the truth for two causes . 159. 20 The antiquitie of the Gospel . 181. 19. How it differs from the lawe . Vide Lawe . The Gospel was not reueiled to the world till after the comming of Christ. 228. 11 Persecution and the preaching of Gospel goe hand in hand . 620. 20. The Gospel is no new law . 497. 23. In what the lawe and Gospel agree ? 497. 24 They differ in fiue things . 498. 9 Why the Gospel is called a misterie ? 498. 16 The doctrine of the Gospel called by an excellencie the word , also the word of the kingdome , of God , of saluation , of life . 530. 36. Our saluation placed alone in grace . 654. 15. A child by Grace three waies . 236 28. Uide Child The knowledge of the true God stands in sixe points . 248. 20 What is ment by Grace ? 10. 5 The causes of grace be the father & Christ , and how they are distinct in regard of the manner of working ? 10. 38 Grace in god , is the first cause of all good things in vs. 11. 7 Grace and peace are the cheife good things to be sought for . 11. 30 Gods order in the communication of grace & peace . 12. 21 Grace and works cannot stand together in iustificatio● . 20. 18 Wherein standes the efficacy of preuenting grace ? 52. 10 Whether it can be resisted ? 52. 30 How efficacie of grace and libertie of will stand together ? 52. 37 Grace in Scripture signifieth two things . 153. 10 Preuenting grace is two fould . 308. 24. The works of grace in God Imprint their Image in the hearts of them that belong to God. 308. 32 Falling from grace though but in part is dangerous . 339. 23 The hatred of Gods grace in man is the beginning of all persecution . 362. 21. What is our Guide now in the new Testament the lawe beeing abrogated ? 234. 22 Men are said to be vnder grace two waies . 318. 28 One little grace of God brings many other with it . 391. 11 Beside the antecedent and first grace there is necessarie a subsequent , or second grace . 421. 34 Grace mentioned in the Scripture twofold . 651. 33 Gratia gratum faciens , and gratia gratis data . ibid. 34 Gratia gratum faciens , naturall , or supernaturall . ibid. 40. & 652. 1 Why the fauour and loue of God is called the Grace of Christ ? 652. 15. The soule the proper subiect of Grace . 652. 32 H Hatred whether a sinne or not ? 435. 4. What it is . 435. 27 What a right heart is ? 111. ●7 What a humble and honest heart is ? 111. 18. Mans heart peruerse to Gods ordinance . 618. 12 What Heresie is ? 432. 12. 18 Difference betweene heresie and schisme . 432. 36 Difference betweene heresie and a simple error . 433. 9 Three things in heresie . ibid. 10 Three rules to preserue our selues from heresies . 433. 20 There are two degrees of honour . 455. 22. I Idolatrie committed two waies . 304. 16. That Idolatrie may be rooted out of the mind , what is to be done ? 305. 37. What Idolatrie is ? 427. 22 An Idol and Idolatrie taken ▪ two waies . 427. 22 the Romish religion teacheth Idolatrie foure waies . 428. 9 their Arguments answered . ibid. 24 Iealousie twofold . 329. 16 Good Iealousie stands in 3 things . 331. 26. 332. 6. What the name of [ Iew ] signifieth opposed to Gentiles ? 270. 13 Of the distinction of Iewes & Gentiles , the cause of it . 114. 3 Wherein it stands ? 114. 16 How long it endured ? ibid. 31 The nation of the Iewes shall be called , and conuerted before the ende of the world , but when or how God knowes . 182. 2 Ierusalem a type of the catholike church in sixe respects . 350. 21 Whether Ignorance be a sinne in those that want the word of God. 303. 25. the Image of God standes in two things . 335. 13 Whether Images be necessarie in the congregation of the people of God ? 161. 10 Immoderate vse of Gods gifts is 3 waies . 400. 27 Imposition of hands by the church of Antioch vpon Paul no calling but a confirmation of his calling . 2. 13. Imputation what ? 175. 18 Imputation twofold . 175. 25. Things indifferent not to be vsed as oft as we liste and how we will. 80. 22. Two things restraine , the vse of thē indifferent . 80. 29 A thing indifferent when it is made necessarie to saluation is not to be vsed . 8115. Infantes how they are to be tearmed innocents , and how not ? 525. 39 Infantes haue no good workes . 553 8. Infantes to be iudged not by the booke of Conscience , but by the booke of life . 553. 10 Inscriptions no part of Scripture . 658. What the Intercession of Christ is . 298. 7. Certain Interpretation of Scripture where to be found ? 352. 33 Ioy is twofould . 444. 17 Ioy of grace in this life standes in three things , and hath a double fruit . 444. 18. 23 Paul made fiue Iourneyes to Ierusalem . 74. 2 We are to haue some warrant for our Iournies where three sortes of mē are to be blamed . 75. 15. 20 Israel twofould . 646. 1 Israell of God , what ? ibid. 4 Israel of God why mentioned ? ibid. 6. Iudisme what it is ? 41. 12 What it is to Iudaise ? 112. 3 Iudge the best of others : three obiectiōs mooued ▪ & answered . 392 10. In giuing Iudgment of Churches three rules to be marked . 8. 15 Three things are subiect to Iudgement . 156. 3 Iudgement is twofould . 159. 25 The dutie of ministers often to forewarne the people , and the dutie of the people often to meditate of Gods iudgements . 441. 10. 15. Iugling a kind of witchcraft . 429. 35. What the word iustice signifies ? 116. 8. The subiect of iustification . 117. 10 False causes of iustification . ibid. 35 What is that thing in Christ by and for which we are Iustified . 118. 32. We are not Iustified onely by the passion of Christ. 121. 10 The meanes of iustification . 123. 30. Faith alone Iustifieth . 129. 17 Iustice twofould , of the person and of the act . 176. 18 The danger of the doctrine of Iustification by workes . 397. 29 Iustification is twofould : of the person , of the faith of the person . 385. 5 Arguments against Iustification by works . 375. 3 Faith and loue no ioynt causes in Iustification . 384. 10 384. 10. Whosoeuer obstinately maintaineth the doctrine of iustification by workes cannot be saued . 373. 30 Obiections remooued . ibid. The kindes of iustification . 131. 8 The practise of them that are iustified . 131. 36 But one Iustification . 177. 1 Papists in the day of death renounce Iustification by workes . 183. 34 There is a Iustification before God , and a Iustification before men . 193. 3. We are Iustified not only by the death but also by the obedience of Christ. 286. 18 No Iustification by workes . 419. 9. 420. 6. The twofould popish Iustification confuted . 348. 12 K Kingdome of God what ? 42. 25 Gods kingdome what it signifieth . 441. 22. Knowledge of the true God stands in two points . 248. 20 Knowledge of god is 2. fould . 303. 5 Knowledge whereby men know God is either litterall or spirituall . 306. 4. The properties of spirituall are th●●e 306. 18. The Knowledge whereby God Knowes men standes in 2. things 308. 10. and it hath two properties . 309. 24 L The distinction of Latria and Dulia friuolous . 313. 6 We are free from the Law in foure respects . 136. 10 The maine difference betweene the Law and the Gospell . 194. 36. 214. 17. Why the lawe is vrged though we cannot keepe it ? 196. 16 The difference of the promises of the Law and the Gospell . 210. 17 Impossible for any man in the time of this life to fulfill the Law. 186. 35. Obections remooued &c. ibid. 11 There are two kindes of fulfilling the Law. 189. 11 The Lawe is not greuous three waies : vide commandements . The difference of the promises of the Law and the Gospell . 210. 17 How the Law reuealed sinne before Christ and after ? 216. 14. The vse of Gods Lawes . 227. 23 The Lawe is a Schoolemaster to Christ in two respects . 229. 10 When the Lawe of Moses was abrogated ? 230. 19 How farr forth the Lawe is abrogated ? 230. 38 What is the Morall , Ceremoniall and Iudiciall law ? 230. & 231 And how farr forth they are all abrogated ? ibid. Two notes whereby a Iudiciall Law may be discerned to be Morall . 232. 30. What is our guid the Lawe beeing abrogated ? vide . guide The Law cōsidered 2. waies . 288. 22 The Law is a yoke 3. waies . 288. 28 A treatise of beeing vnder the Lawe and redemption from it . 288. 20 Our libertie by Christ frees vs from the Lawe three waies . 272. 8 The fulfilling of the lawe in this life is imperfect . 377. 4 The true difference betweene the lawe and the Gospell in 7. things 347. 23. The false difference confuted . 348. 1 How the whole lawe is fulfilled in the loue of our neighbour ' 405. 15 Transgression of the Law twofould . 419. 19. Wherein the law and the Gospell agree ? vide Gospell By our faith we doe not abrogate the lawe but establish it in two respects . 498. 1 Wherein the lawe and Gospel differ . vide . Gospel No man in this life can fulfil the law , prooued by foure Arguments . 499. 17. The Lawe is said to be fulfilled three waies . 503. 35 Fulfilling of the lawe taken two waies . 504. 5 League with the Deuill twofould . 429. 20. The lawe hath a three fould vse though it cannot be fulfilled . 504. 18. Why men are so cold in liberalie ? 555. 9. 5. Rules for the vse of liberty . 402. 2 Christian libertie abused . 3. waies . 400. 17. What is the abuse of liberty & where it is to be found , and what is the right vse of it ? 400. 12 Fiue degrees in the way ▪ and order vsed in procuring our libertie by Christ. 278. 35 A treatise of libertie by grace . 366. 1● What is the authoritie of it , the persons to whome it belongeth , and our dutie touching this libertie ? ib. Of the parts of christian libertie . 366. ●4 . Magistracie and Christian libertie may stand together . 369. 5 ▪ Christ procures libertie by two meanes . 370. 29 ▪ Popish religion is flatt against Christian libertie , and that two waies . 372. 7. Our libertie frees vs from the Lawe three waies . 372. 8. Our life ought to be a pilgrimage 351. 16. There is a naturall and spirituall life 138. 20. There are 3. degrees of life . 140. 24 The spirituall life standes especially in three things . 149. 26 Life is created or vncreated : created is naturall or spirituall . 452. 35 Two degrees of spirituall life . 453. 1 In what sense life eternal is a reward ? 570 11. What resemblance it hath with a reward ? ibid. 20 Of our limitations of Opinion and affection . 353. 23. Long ▪ suffering what , and the mane● to vse it ? 445. 2 Selfe-loue . vide Ouerweening . Of louing our Neighbour vide Neighbour . Of mutuall loue betweene Pastor & People . 320. 27 How faith workes by loue ? 383. 13 The vse of loue , though it doe not iustifie . 385. 13 What the loue of our Neighbour is ? 403. 12. What is the vse of Loue. 403. 29 Sixe sortes of men liue in the breach of the rules of Loue. 404. 1 How loue is a fruite of the spirit . 443. 27. Loue followes faith and regeneration : therefore the first act of loue is not by nature as the Papists teach . 443. 29 The loue of God what ? 443. 40 Three especiall signes whereby it is discerned . 444. 1 The Loue of our Neighbour what ibid. 12. Why the Loue of our brother is called the loue of Christ rather then of nature , of God , or of Moses ? 494. 8 The grounds of Loue three . 593. 12 The Loue of our Brethren greater or lesser , two waies . 597. 15 How we must loue all men alike & how we may not ? ibid. 18 How farr doth the child of God proceede in the lustes of the flesh ? 414. 33. Fiue degrees of lusts . 414. 36 The lusts of the flesh hath two actions . vide . Flesh The lusts of the spirit hath two vide . spirit . Lust after Baptisme in the regenerate is a sinne . 419. 2 Lusts what ? 450. 33 What a lye is , and whether a sinne or no ? 62. 23. 64. 10 Difference betweene a lye and a Parable . 63. 7 And betweene a lye and the concealement of a thing . 63. 13 Betweene Lying & fayning . 63. 26 Reasons against lying . 447. 26 M Whether Magistrates be necessarie in the societies of Christians ? 268. 23. Magistracie and Christian libertie may stand together . vide libertie . How the lawe of the Magistrate makes an indifferent thing to be necessarie ? 369. 37 Mariage what it is ? 341. 40 Mariage noe sowing to the Flesh as Tacianus the Heretique and Syritius the Pope would haue it , but to the spirit . 563. 19 By Markes what is signified . 648. 9 Markes of Christ of two sortes . ibid. 20. Visible or inuisible : Outwart or inward . typicall or , reall . ibid. 34 Reall markes double either in his natural body or mysticall . 649. 1 How the markes in his natural body doe differ from those in his mististicall body . ibid 19 VVhat vse to be made of Pauls markes . 650. 2 The makes of the Fratres flagellantes to be derided . ibid. 25 Legaces giuen to the maintenance of the Masse , may be applied to the maintenance of the true worship of God. 208. 9 The difference of Meekenes and long suffering . 448. 1 VVhat meekenes is ? 464. 30. & 465. 29. The effects of it . ibid. 34 Motiues to Meekenes . 465. 10 How there is but one Mediator ? 217. 32. How Moses was a Mediatour ? 219. 23. How we are to put affiance in men ? 392. 32. VVe serue God in seruing of men . 406. 5. How men are nothing of thēselues . 506. 1. 25. Men naturally thinke too well of themselues . 507. 8 How we are to please men and how not ? 515. 32 Herein sixe cautions to be vsed . 516. 3. Gods mercie great to sinners . 49. 26 It hath a double effect in vs. ibid. 33 It is much abused and how ? 40 By mercy what is vnderstood ? 645. 7. All Merits and satisfactions for sinnes are to be reduced to the person of Christ and if there be no humane satisfactions nor meritorious workes . 14. 24 Merit of condignitie may be vnderstood three waies ? 565. 16 VVhat Papists hould merit of good workes in regard only of Gods promise and diuine acceptation , and what in respect partly of their owne worthines partly of Gods acceptance , and what onely in regard of the dignitie of the worke ? 565. 20 Ministers must deliuer nothing of their owne . 6. 10 Ministers which are to be teachers must first be taught . 38. 3 They must be taught by men where reuelation is wanting . 38. 22 Ministers are pillers and how , with the vse of it ? 97. 1 Ministers of the word must of necessitie ioyne with good doctrine the example of good life . 109. 5 What kind of men Ministers ought to be ? 318. 16 Ministers duty specially to reprooue . 477. 37 Ministerie is painfull like the trauaile of a woman . 334. 12 The dignitie of the Ministerie . 334. 26. Ministers must temper their giftes to their hearers . 338. 37 Ministers subiect to slanders . 394. 37. Whether a Minister may not conceale the truth some time ? 395. 31 Ministers liues should be reall Sermons : 623. 30 The condition of faithfull Ministers is to be full of troubles . 647. 28 In what case a Minister in his preaching , may vse Philosophie , testimonie of Prophane writers , and quotations of Fathers . 541. 25 Ministers that labour in the word may lawfully take wages though they haue sufficient of their owne . 543. 18. Abuse of the Ministers prooued to be the abuse of God. 548. 11 Of Professours deriding & defrauding Ministers of the word . 549. 1. Why Ministers are not to sell the preaching of the word ? 437. 26. What they are to aime at in their preachings , and what not ? 537. 20 A Minister is to teach his Auditors onely the word of God , and why ? 540. 23. whether Ministers are to be maintained by common contribution and liberalitie of the people or not ? 533. 37 That it is more conuenient for Ministers to be maintained by set stipends , arising from goods proper to the Church , then by voluntarie contribution , sundrie reasons . 534. 17 obiection , That the Ministers place is an easie office , answered . 535. 1 what a Minister is ? 171. 20 the Deuill cannot worke a true Miracle . 171. 33 how Mocking is persecution ? 362. 9 the Modestie of Paul. 19. 34 the practise of the godly to Mourne for other mens sinnes . 337. 27 Obiections in defence of Murther remooued . 437. 7 N The kinds of Nakednes . 266. 28 Nature doth counterfeit grace , and how ? 330. 28 A naturall man can doe the workes of the morall law , yet in him they are sinnes . 224. 25 Nature and Person distinguished . 279. 32. what Nature is ? ibid. Naturall and carnall men are of two sorts . 463. 13 Necessitie is twofold . 369. 35 how we must loue our Neighbours ? 328. 6. what the loue of our Neighbour is ? vide Loue. how the whole law is fulfilled in the loue of our Neighbour ? 405. 15 who is our Neighbour ? 405. 27 In some cases we must loue our Neighbour more then our selues . 405. 34. Of the loue of our Neighbour . vide Loue. The new Creature , or new man , & old man what it is ? 637. 1 The vses of this , that we are new creatures in Christ. 638. 23 Greater power required in the regeneratiō of man then in the creation of the world . 639. 3 how men are Nothing of thēselues . vide Men. O Foure things in an Oath . 65. 15 The forme of an oath is to be plaine and direct , in the name of God , and not of creatures . 65. 35 An Oath is to be vsed onely in the case of extremitie . 66. 13 Obseruation of daies and times . 314 4. The Gospell must be preached though all men be offended . 396. 15. Men haue an ouerweening of themselues naturally . 507. 8 The cause of it . 508. 10 Such notably deceiue themselues . 508. 30. It is the poison of loue . 510. 25 Whether a man may not iudge himselfe to haue a greater measure of gifts then they that haue lesse ? 510 38. The remedies of this euill . 511. 36 Outward priuiledges or dignities are of no moment in the kingdome of Christ. 382. 1. & 24 P How a pacification is to be made in religion ? 338. 29 Papists teach and maintaine the worship of false Gods. 305. 1. &c. Papists and we differ not about circumstances . 376. 15 Mo pacification with the Papists for religion , but ciuill societie . 408. 25. Papists teach Idolatrie foure waies . vide Idolatrie . Papists vrge their owne ceremonies more strictly then Gods truth . 617. 28. Papists like to the false teachers in Pauls time , in making things which be signes of saluation meritorious causes of it . 618. 4 The Popes & Prelats of Rome like to false teachers in compelling men to obserue that which they themselues will not obserue . 518. 23. The Popish Church like to false teachers in pretending religion , and conscience , for their ease and cloaking of their impietie . 624. 3 It is shewed in two particulars especially . ibid. In pardon there be foure degrees . 70. 28. Parents sustaine a double person . 115. 12. Of Parents authoritie ouer their children . vide children Parents truly punished in their childrens punishment , notwithstanding it is not felt by them , whereof be foure reasons . 522. 14 Foure Principall duties to be performed by the people to the pastors and what they be ? 531 34 Pastors are to haue not only countenance but maintenance of the people . 532. 6 Whether pastors are to be maintained by cōtributiō or not ? 533. 37 Reasons to prooue that it is more conuenient for ministers to liue vpon set stipends , then voluntarie contribution . 534. 17 Obiections that the Pastors office is an easie office . vide Ministers We must patiently tary for the reaping of our heauenly reward , vrged from Gods patience towards vs. 582. 37 Gods patience , waiting for the amendment of our liues set dowe by sundry degrees . 583. 20 Mischeifes , into which we runne vnto vnlesse we patiently expect god for our reward . 584. 22 Reasons why Paul did write the epistle to the Galatians with his owne hand . 607. 38 Paul subscribed all his epistles with his owne hand . 608. 16 Pauls cōuersion how wrought ? 50. What was gods preuenting grace in Pauls conuersion ? 50. 10 Whether Paul was an agent or Patient in his conuersion ? 51. 26 Whether violence was offered to his will in conuersion . 52. 2 The dignitie of Paul aboue the other Apostles . 5. 28 Two causes why Paul writes his epistles in the name , and with the consent of the brethren . 6. 4 The true signe of euery of Pauls epistles discouered , and the false remooued . 608. 27. & 609. 20 Why Paul would not take wages of the church of Corinth and some others , foure reasons . 536. 25 Peace outward or inward . 644. 12 Peace with the creatures which be of foure sorts . ibid. 14 Peace of conscience double , with god with our selues . ibid. 33 Peace with our selues , threefould . ibid. 34. Of peace of conscience . ibid. 35 What peace is and what be the parts of it ? 10. 16 Peace without grace is no peace . 12. 6. How we must haue peace with all men ? 408. 17 Peace is threefould . 408. 35 Three rules for the maintaining of Church peace . 408. 36 For the inforcing of the duties of peace there be seuen speciall reasons . 410. 35 What peace is for the maintenaunce whereof obserued two rules . 444. 34. 37. The people punished for Achans sinne how it may stand ? 526. 15 There is a double perfection . 188. 36. Hatred of Gods grace in men is the beginning of al persecution . 362. 12. Persecution what ? 42. 30 Of the wicked persecuting the good 361. 33. Perseuerance crowneth all our good workes . 585. 31 Person and nature distinguished . 279. 32. What a person is ? 279. 33 Of Peters supremacie . 94. 11 Pharisisme what it is and the principall doctrine thereof ? 41. 17 Philosophie not condemned . 434. 21. The errors of Philosophie . 4●4 26 There is lawfull pilgrimage . 59. 32 Popish pilgrimage condemned for two causes . 59. 39 Polygamie not approoued but tolerated for two reasons . 342. 9 Reasons for Polygamie answered . 342. 29. What poore to be releiued ? 98. 17 Pastors care of the poore wherein it consists . 98. 25 Postscripts no part of canonicall Scripture . 655. 20 Reasons why we must prouide for the poore . 100. 35 The Gospell must be preached though all men be offended . 396. 15. Preaching containes foure ministeriall actions . 54. 17 Effectuall and powerfull preaching of the word stands in two things . 160. 39. Preaching must be plaine . 160. 11 Necessarie for all men . 165. 20 The word must be dispenced in the infirmitie of mans flesh for diuers causes . 323. 7 The benefits of preaching . 326. 27 Prayer to Saints and Angels is carnall prayer . 299. 29 Pray onely to God. ibid. 300. 14 The right manner of seeking the praise of men . 455. 1 Primacie is 2 of order of power . 60. 18. Authoritie of the Church no principle . 433. 39. Externall and bodily priueledges are of no moment in the kingdome of Christ. 382. 1 Gods promises lie as voide till the particular time of their accomplishment . 204. 20 The promise made to Abraham is a couenant or testament and how ? 211. 30. Christ is the foundation of all the promises of god partly by merit , partly by efficacie . 313. 2 Why beleeuers are called children of promise ? 360. 8 Prouerbiall sentences , are not at all times true & in euery particular . 550. 36. Gods prouidence vseth euill things well . 348. 22 Subiectiō to punishment hath three parts . 365. 13 There are seuerall degrees of punishments in hell . 555. & 556 R The workes of redemption exceed the works of creation . 14. 19 Of the redemption of man from vnder the law . 288. 19. &c. Christ the onely redeemer . 311. 9 Three markes of regeneration . 241. 40. The gift of regeneration is neuer vtterlie extinguished . 262. 29 What true regeneration is ? 377. 35 The workes of the regenerate are mixed with sinne , and in the rigour of iustice deserue damnation , obiections remooued . 419. 9. 15. Of the reioycing of the Church . vide Church . Two groundes of reioycing . vide glorying . Reioyce signifying to glorie 517. 11 Obiection against reioicing in ones selfe . vide glorying . VVhat rules are to be obserued in the reioycing in the testimonie of a good conscience . vide glorying . False reioycing wherein it confisteth . 519. 13 Reioycers are of foure sorts . 519. 16 To reioyce in a mans selfe what ? 517. 18. The cheife principle in religion what ? 433. 24 Whether it be lawfull to compell men to imbrace religion ? 614. 5. The Magistrate may compell obstinate recusants to professe true religion . ibid. 8. Obiections to the contrarie answered . ibid. 25 Pauls manner in reproouing . 18. 8 Libertie in reproouing with three caueats . 103. 13 Why we vse not in preaching personall reproofes as Iohn Baptist did ? 393. 16 The manner of reproofe . vide Restore . He that is iniuried is fitter to reprooue him that offered the iniurie then any other . 474. 39 Reproofes must not be deferred . 460. 22. No wonder that sinners be loth to be reprooued . 460. 37 A treatise of Christian reproofe . 469. 31. Who are to be reprooued ? ib. 35 Reproofe belongs not to those that are out of the visible Church . 470. The greatest Princes are subiect to reproofe . 471. 15 Onely open skorners and persecuters of the word are not to be reprooued . 472. 10 Men are to be reprooued for any sinne knowne . ibid. 10 And for wrongs offered vs. 474. 20 Obiection against reproofes answered . 47● . 12 Who are reprooued ? 477. 1. 37. In fiue cases we are not bound to reprooue others offending . 478. 13. In what manner are men to be reprooued set downe in ten rules . 579. 37. The bitternesse of reproofe is to be allaied foure waies . 483. 17 A man may reproue another foure waies . 484. 8 In fitting our reproofe to the offence committed we must put a difference betwixt sinne & finne . 484. 28. In three cases we are not priuatly to reprooue , but publikely to detect offenders . 487. 15 The Pastour ought to be resident with his Hocke for two causes . 337. 10. Restitution . vide Satisfaction . As oftē as our brother falls we must restore him . 461. 5 Who are to be restored ? ibid. 17 Spirituall men are more for to restore those that are fallen then any other . 463. 3 The manner how we must restore ? 464. 28. Reuelation is of two sortes . 36. 11. Extraordinarie reuelation is foure waies . 36. 15 The reuelation which Paul had is extraordinarie . 36. 22 Reuolt what , and the kindes thereof . 18. 29 Remedies against reuenge . 445. 8 Reward is double , of honour and of debt . 569. 37 Reward presupposeth not alwaies debt . 571. 14 God giueth rewardes foure waies . 571. 29. The phrases of speech of rewarding double , or seuen fold , what they signifie in the Scripture . 552. 31. Pauls rule what it is . 641. 33 The Papists rules , Lesbian rules . 642. 20. Monkish rules vaine and wicked . 642. 28. We must be runners in the race of God. 386. 19 We must runne well , and to the end . 387. 7. 22. S Of the institution of the Sabbath . 315. 9 , 20. Sacraments conferre not grace by the worke wrought . 254. 21 whether there be now in the church of God any sacrifice or oblation of Christ ? 161. 29 Whether the Saints may fall away totally and finally ? 586. 20 There is but one way of saluation . 22. 5. Preuision of faith and good workes no cause of saluation . 47. 20 The saluation of beleeuers is most sure . 47. 27 The manner and way of our saluation . 229. 21 The sanctification of the name of God hath two parts . 72. 10 There is a double sanctification . 193. 21. Satisfaction must be made for wrongs done . 98. 39 Who must satisfie ? 99. 21 To whome ? 99. 28 What ? 99. 38 When ? 100. 9 In what order and manner ? 100. 15. Schisme and heresie differ . vide Heresie . The Papists schismatikes and not we . 437. 21 For the auoiding of schisme and sedition two rules . ibid. 29 Slanders vse to be raised vpon euery light and vniust occasion . 395. 18. Scripture is both the glosse and the text . 352. 36. 434. 3 Scripture hath sundrie senses according to the Papists . 345. 35 When the Scriptures speakes figuratiuely and when properly ? 346. 30. The Scriptures by themselues are sufficient to saluation . 24. 24 The Scriptures are as certen as if they had beene written by God. 27. 5. The authoritie of the Scripture dependes not vpon the testimonie of the Church . 27. 20 It is necessarie that men should be assured that the Scriptures are of God. 31. 30 The testimonies whereby this assurance may be obtained . 31. 35 In Scriptures there is diuine and infallible authoritie . 353. 15. The meanes to decide controuersies . 356. 29 Bookes of Scripture in the new testament haue a threefold difference . 608. 9 Bookes of Scripture why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as also Kethubim by the Iewes ? 659. 25 The Scriptures why called Canonicall ? 641. 38 Seditions what ? 435. 15 The separation of Paul from the wombe what it is ? 46. 35 To make a faire shewe in the flesh signifieth foure things . 610. 33 Simulation what , and the sorts ? 105. 36. Sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes . 43. 39. What a sinne of infirmitie is ? 108. 32. Sinnes be of two sorts . 224. 27 Difference betweene the godly and vngodly in sinning . 443. 3 Originall sinne hath two parts . 365. 5. A common fashion to extenuate sinne . 389. 56 We must resist euery particular sin . 390. 25. It is the nature of sinne to set all things out of order . 460. 4 God rewardeth sinnes in the same manner according to the nature of sinne . 557. & 558. Sinne driues men beside themselues . 460. 8. Sinners must not delay their repentance . ibid. 21 Sinnes committed after a mans conuersion are pardonable . 462. 4. 5. In euery knowne sinne we are wrōged . 473. 33 Sinne a burden to whome ? vide Burden . Sinne a spirituall burden . 528. 27 How we may be cased of the burden of sinne ? 529. 36 How sinne is finite and how infinite ? 554. 2 , 3 , 4. Solitarie and Monastick life against the light of nature . 643. 13 Why the second person is called Sonne ? 280. 1 Whether the Sonne be God ? 280. 14. Two kinds of sorrow . 137. 39 A point of great skill to bring a soule in order and frame againe . 460. 29. Three things to be considered in the soule , the substance , the faculties , and the qualities . 637. 10 What is meant by vvhat soeuer a man sowes that shall he reape ? 550. 10. Sowing what it signifies in the scripture ? 550. 20 Obiections against this prouerbiall speech ; whatsoeuer a man sowes that shall he reape . 550. 551. The distinction of sowing to the flesh , and to our flesh . 553. 36 By sowing to the flesh what is ment ? 564. 1. 10. To sow to the spirit what it is ? ibid. 20. The Spirit hath fiue properties . 418. 38. What is the spirit ? a treatise . 411. 21. 35. All exercises of Christian religion are to be in the spirit . 381. 29 The operation of the spirit is threefold . 146. What the Spirit signifies ? 163. 35 what is meant by the giuing or sending of the spirit ? 204. 35 In what order the spirit is giuen ? 205. 3. we receiue the spirit for sixe endes . ibid. 20. why the holy Ghost is called the spirit of the sonne ? 293. 39 The manner how the holy Ghost is sent . 294. 35 Foure works in the spirit in causing beleeuers to crie , Abba , father . 295. 32. The spirit of grace in Christians is more excellent then that of creation in two respects . 412. 27 Of the operation of the spirit . 412. 39. The whole worke of the spirit may be reduced to factions . 413. 8 The spirit makes vs change and renew our actions in three respects . 413. 21. The lust of the spirit hath two actions 416. 32 The office of the spirit is first to regenerate , secondly to guide the regenerate . 421. 14. 16 In this guidance there are foure actions of the spirit . ibid. Subiection to the worke of Gods spirit hath two parts . 422. 1 The propertie of the workes of the spirit : a treatise . 442. 33 The efficacie of the spirit . 443. 6 What it is to liue and walke in the spirit ? 452. & 453 A signe whereby to know whether a man hath in his heart the spirit of God or no. 454 4 Spirituall men opposed to carnall are of two sorts . 463. 24 Spirituall men are more fitte to restore those that are fallen then any other . 463. 31 Diuers good and euill things are tearmed by the name of spirit . 466. 5. Two kinds of spyings . 85. 6 Of standing fast in libertie , the manner and time of it . 372. 17 Two kinds of subiection . 269. 11 Subiection to the spirit hath two parts . vide Spirit . Succession is of three sorts . 35. 3 The successours of the first preachers had an ordinarie calling . 35. 17. Fiue vses of our sufferings . 170. 10 T A propertie of false teachers is , to vrge earnestly their owne ceremonies vpon others . 617. 20 A propertie of false teachers to teach false doctrine for auoiding of persecution . 618. 26 The essentiall difference betweene true and false teachers . 619. 24 Another propertie of false teachers to compell others to obserue that which they themselues will not obserue . 622. 18 Another note of false teachers to pretend religion to cloake their wickednes . 623. 36 The propertie of false teachers is to set a faire show vpon the matter . 611. 14. Temperance what ? foure rules for the practising of it . 448. 3 By what law Tēths are due . 232. 3 , 10 Of what value the testimonie of the Church is . 33. 4 There must be a christian toleration one of another , for the maintenance of church peace . 409. 16 In what it stands ? ibid. 17 To what end it serues ? 409. 32 Whether there may not be a tolleration for Popery ? 409. 37 Vnwritten Traditions tendered as a part of gods word are abominations . 24. 29 The church is troubled three waies . 391. 33. Reasons to mooue men to speake & deale truly . 447. 26 The time of all euents determined by God. 49. 2 Due time how it may be vnderstood . 582. 13 We must make a holy , & profitable vse of time . 598. 1 We must redeeme the time lost , in three respects . ibid. 37 Obseruations of times which be forbidden . 600. 6 The kindes of vnlawfull obseruation of time , either Iewish or Heathnish , and wherein they consist ? 600. 11 Lawfull obseruation of time twofold , diuine or humane . 601. 4 Humane obseruation of time threefold . 601. 5 V What the desire of vaine glorie is ? 454. 33 Excuses hereof taken away . ibid. 38 They that haue receiued good gifts of God are many times most vaineglorious . 455. 38 Remedies of pride and vaineglorie . 456. 20. What vncleanes is ? 425. 21 Of our vnion with Christ. 145. 23 264. 39. Substantiall and spirituall . 264. 30 In what respect they are said to be one with Christ ? 265. 1 Vnitie is not an infallible & inseperable marke of the church . 407. 18 Though men were not commanded to vow , yet the matter and forme of vowes was commanded . 60. 5 W What wantonnes is ? 425. 28 Reasons both in general and speciall that make men wearie of well doing , 576. 38 How farre forth the will worketh in the receiuing of grace ? 11. 16 The absolute will of God cannot be resisted . 360. 36 The determination of mans will by the will of god doth not abolish all freedome of will. 361. 4 Man hath no freedome of will in good duties before his conuersion . 417. 13 What witchcrafteis ? a treatise of the ground and kindes of it . 429. 16 What is a witch ? 430. 38 Signes that serue to discouer a witch . 431. 29. False and vncertaine signes . 342. 1 Wiues among the Iewes of two sorts . 343. 23 The word is the cause and obiect of our faith . 6. 32 The word of God is the matter of the ministerie , and how it is to be taught & heard ? 29. 30 35 It depends not vpon the authoritie of the church . 56. 11 But vpon it selfe . 77. 18 The word must be dispensed in the infirmitie of mans flesh for diuerse causes . vide preach . Labourers in the word may lawfully take wages though they haue sufficient of their owne to maintaine themselues . 543. 18 There be no meritorious workes to preparemen to their iustification . 11. 13. How our workes are said to please God ? 191. 19 The workes of the regenerate are mixed and sinnefull and in the rigour of iustice deserue damnatiō : ergo no iustification by workes . 515. 9. The benefit of approouing of our workes . 515. 9 How we may aprooue our workes three rules . 515. 16 Whether we may not approoue our workes or actions to men , and if we may how farre forth . 515. 29 Infants haue no good workes . 553. 8. Gods reward shall be according to the quantitie and qualitie of the workes , and what may be gathered from thence . 555. 25 How Lazarus and the theife on the crosse had good works ? 553. 27 Workes and laboures of men may differ three waies , and what they be ? 556. 37 Vses that God rewardeth men according to their workes . 559. 560 561. 562. Workes though they be seedes yet are they no causes of eternall life . 564. 565. 31. That workes are seedes of eternall life it is gods mercie , and not the merit of the workes . 565. 35 Workes of the flesh perfectly euill and why ? 566. 5 Good works perfect as they are of god , imperfect as they are of mē . 566. 12. Reasons why the workes of the spirit are not the cause of eternall life as well as badd workes are the cause of eternall destruction . 566. tota pag. Obiections of the Papists to prooue workes the causes of eternall life answered . Beginning at pag. 561 line 31. vsque ad pag. 572. Workes no cause of our reward but the measure . 568. 2 Good workes make a man knowne to be iust but faith m 〈…〉 him iust . 567. 32 Good workes are causes of eternall life not as meriting , but as the kings high way . 568. 25 How life eternall is promised to good workes , how not ? 569. 6 The promise of reward vpon condition of performing the worke , maketh not a meritorious worke 569. 29. Reward not due to workes of regeneration vpon compacte and promise , the reasons why ? 569. 20. Good workes merit not eternall life though it be a reward of them . page 569. in fine , and page 570. 571. How life eternall is called a reward of good works ? 570. 11. 571. 5 That we may incite our selues to the dooing of good workes from the consideration of our heauenly reward sundrie reasons . 579. 29. In dooing good workes we may respect the reward , but not onely nor principally . 581. 31 What should most of all mooue vs to doe good workes ? 581. 32 The loue of the world and of the truth cannot stand together . 619 33. What is meant by the world and what it is to be taken out of the world ? 13. 37 Y Two kindes of yeelding . 87. 18 Z Zeale what it is ? 45. 20 FINIS . Notes, typically marginal, from the original text Notes for div A09383-e110 2. Tim. 3. 16. 2. Pet. 1. 20. 1. Tim. 6. 20. Eph. 6. 17. Esa. 8. 20. Ioh. 5. 9. Mal. 1 2. Deut 6 8. Hugo de S. Vi●t . de Script . & Scriptor . ●●cris . l●● . 1. c. 1. Deut. 4. 2. Matth 5. 13. Psal 19. 10. Psal 119. 98. &c. 2 Tim. 3. 15. Act. 2. 〈◊〉 . Iam 1 21. Ier. 2. 13. Ferdinaud . Vellosill . Epis. Luc. in praef . in aduer . Schol. Theol Nec Script nec Doctores vel a limino solutaste . Laert. de vit . Philos. lib. 1. in Thal. Epist. ad Leander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sleidan . lib. 6. Coster . Enchir. controvers . c 1. Socrat. lib. 7. cap. 32. Sixt. Senens . in praefat . in Bib. 1. Tim. 1 4. Sixt Sen. Bibl. lib. 4. Tetrus Ximenes Episc. Cauriens . a. Cor. 3. Non tam Commentarios quam indicie 〈…〉 lorum . Hieron . proam . in 1. 〈…〉 m Esai . 2. Tim. 3. 16. Symbolica Theologia 〈◊〉 〈◊〉 argumentatiua . Thom. 1. Cor. 1 : ●3 . Volusian . ad Nicol. 2. 2. Pet. 3 16. Eccles. 〈◊〉 . 6. 2. Sam. 〈◊〉 . 30. Notes for div A09383-e1350 Eph. 3. 4. o In his Prophetica . Gal. 6. 〈◊〉 . Phil●m . v. ●8 . Ioh 5. 35. Ioh. 2. 3● . Notes for div A09383-e3170 Rom. 1. 5. Act. 13. 33. Rom. 10. 14. 1. Cor. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoc. 5. 10. Math. 9. 38. Eph. 4. 11. Act. 20. 28. Psal. 105. 15. Rom. 8. 28. Rom. 〈◊〉 . Lev. 10. 1. 2. Reg. 16. 11. Rev. 2. 24. Deut. 22. 9. 2. Tim. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Praeter quam Contra Petilian . l. 3 c. 6. o Non aliud quid amp 〈…〉 us ? Debono viduitatis . c. 1. Math. 5. 48. Iob. 13. 15. v. 26. Term 25 de verbi , Apest. Notes for div A09383-e14200 Theodoret. bist . lib. 4. c. 16. Luk. 10. 16. o I learned nothing , or , I was not taught . o ' Simulatè , non verè . Matth. 11. 1● . Luk. 10. 18. 〈◊〉 . Cor. 10. 4. Homil. 2. in Act 〈◊〉 . Ioh. 3. 9. Notes for div A09383-e28300 Germ. ad mil. Temp. c. 11. Epist 190. o Cr●dere . Fac 〈…〉 . Aug. de ●●pt . & concup . l. 1. c 33. ad Bon. l. 〈◊〉 . c. ●3 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thom. Summ. p. 〈◊〉 q 62. art . 4. Bellar. de Sact. l. 2. c. 11. Notes for div A09383-e49320 De consid . ad Eugen. Vxor materfamilias . Vxor Vsuaria . o ●us●in . in q●●st . Notes for div A09383-e66080 Act. 12. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A09383-e83180 Traef . lib. 8. de bello Gall. Sanos homines à scribendo d●terruit . 〈…〉 c. ad Bru●ū . Sue●on . in C●s. cap. 56. Michael de Montaign . in his Estayes . the 5 , 6 , 7 , 8. Ethic. lib. 4. c. 3. 1. Macchab. 1. 60. Confess . lib. 8. cap. 12. Act. 8. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Anchorat . Notes for div A09383-e83700 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. ad Th●●d . lib. 〈◊〉 . c●p . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O 〈…〉 . Hierom in hunc loc●m . Gen 49. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 4. 9. Philip. 2. 4. de verb. dom . ●orm . 16. Muff●t . Aut●umus , a●t ●uimus , vel po 〈…〉 es●e quod hi●●st . 2. Tim. 4. 2. De verb. Dom. se 〈…〉 . 16. v. 15. Me 〈…〉 s est v● pe●eat●nus q 〈…〉 m 〈◊〉 〈…〉 ero● . Act. 24 〈◊〉 〈◊〉 , 17 Rom 14. 1. and 15. 1. Prou. 19. 11. 〈◊〉 . Po● ▪ ●5 . Duro con duro no● fa bon 〈…〉 o. August . ser● 21. de verbi Apost . 〈◊〉 hun● locu●●x August . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophylactus . Sic Hugo de S. Victor . lio . quast . in Epist. ad Rom q. 308. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●omes 〈◊〉 Rom. 7. 23. Exod. 20 Deut. ●8 . Deut 13 Rom. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Damaseenus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch . in Alexandro . Phil. 2. 3. Phil. 2. 10. v. 11. Psal. 8. 4. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 5. 16. Rom. 12. 17. Ioh. 5. 41. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 24. 26. Onus rationis ●●dden ●ae●onus inf●●mitatis participandae . August . contra ●cript . Petil. lib. 3. Beda & Lumbard i● hunc ●ocum Hugo d● S. Victor . in 〈◊〉 . qu●st . 58. In se●●inali principio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Decima●io ●x●rci●●s . 2. Cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 4. 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen . 1. Thess. 3. 13. Hebr. 13. 17. 〈◊〉 . Thess. 5. 13. 1. Cor. 9. 7. Deut. 25. 4. 2. Cor. 9. 9 , ●0 . Ier. ●1 . 34. He● . 〈◊〉 . 〈◊〉 . I● comment . 〈◊〉 〈◊〉 ●d Ephes. 1. Tim. 1. 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec aliud , vt Bez● , nec ●liter , vt vulg ed●●io . Volusi●n . epist. 1. ad Nichol. 1. Scripturarum mammillas dū durius press●rnnt , sanguinē pro lacte biberunt . 2. Tim 4 3. 〈◊〉 . Sam. 3. 11. 〈◊〉 . Thess. 3. 10. 1. Cor. 9. Malach. 2. 17. M 〈…〉 . 20. 1● . Epist. 3 ad Cyriac . ●icas c●dentes de me●sa non ded● , quid mirū si aquae guttam non accepit ? Rom. 11. 22. Psal. 10. 18. Psal. 58. 11. Malach. 3. 14. I 〈…〉 . 2. 24. Ebr. 23 3. a Catharinus in comment . in bunc locum . Catharinus in ver . 10. ●heman . in v. 〈◊〉 . Bellar. de Iustif . lib. cap. 3. Psal. 1. 3. Ier. 17. 8. Math. 3. 10. Apoc. 20. 12. In Psal. 142. ●eddendum 〈…〉 que sécundū opera , sed aliud est secundū aliud propter opera redde●e . 2. Cor. 1. 10. in Psal. 31. Non debendo , sed premittendo , deus se fecit debito●om . Bel●●● . de Iust. 〈◊〉 . 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epist. 1. lib. 1. Alia est merces liberalitatis & g●atiae : a●iud virtutis stipendiū , alia laboris remunera●o . de Iustif. l 5. c. 3. ●ekeb . Psal. 19. 12. acharith . Pro. 23. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel causaliter : sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiue cōsequativé . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Primasius in hunc locum . Dei dona sunt 〈…〉 cunque bona sunt . Phil. 3. 1● . Luk. 17. 27. Luk. 12. 20 , 21. 1 Sam. 25. 10. Luk. 9. 61. Gen. 19. ●6 . de Iustificat . l. 5●8 . de Iustif & mer. Sect. 4. memb . 5. concl . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some would haue it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Occumen . in hunc locum , & alii . Finis coronatopus . Of all ve●tues it is onely constancie is crowded . Non caepisse , sed persecisse virtutis est . a Orat 27. d● pauperum amore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bonum prophylacticum vel conservativum : congregativum : communicativum . Offic. l. 2 c. 28. Necessitates aliorum quantū possnmus iuvare debemus , & plus interdū quam postumus . o holocaustum de rapina . Offic. l. 1 c. 30. Beneficentia ex benevoleutia munate debet , affectus ●uus nomen imponit operi tuo . Instit. divin . lib. 2. cap. 〈◊〉 . Psal. 92. 14. Prou. 5. 15. Matth. 5. 45. Matth. 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not well translated , Namely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no● well translated Kinred . Fronte capillata est , post est occasio calva . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Egyptian daies . k Manse malū Maio cubere vulgus ait . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oecumen . who ●e men of g 〈…〉 d wile . bu●●ad deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a in Psal. ●18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a In hac Epistola sicut tradunt Doctores , ab hoc loco vs● ad sinem , proptia manuscripsit — b Vbi holographa manus , falsum dici tion potest . c In caeteris subscribebat quid em , hic verò totam ipse scripsit . d Totam ( vt videtur ) haue scripfit Epistolam . e Edi sum minime apprimè scribendi peritus : compulsus sumtamen vel ●ea manu h●c ad vos Epist. scribere . f Epistolam istam scripsi ego propriâ manu . Non notarii manu , sed mea . g His verbis omnes Epistolas subscribebat : excepta Galatarum , quam ex integro manu propria perscripsit , h Intelligite quàm non ●imeam , qui liter as manu mea nuper scripsi . Salutationem appellauit benedictionem quae in fine sita est . Hinc ergo discimus , quòd hoc , Gratia Domini , &c. pro eo quae est vale scribere consueverat . Coloss. 4. 18. 1. Tim. 6. 21. Tit. 3. 15. Matth. 7. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Persuade●● vu 〈…〉 des , non cogi . Contra Gauden● . ●●ist alib 2. c. ●7 . Apolla Iudaeus Hieron in Comment . in haue locum . O Bembe , quartum nobis profuit fabula illa de Christo ? Ier. 〈◊〉 . 23. Ethic. l● . c. 5. 〈…〉 h 7. Procopius . Prou. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Demost de Coro● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . Cor. 1. 30 , 31. August de verb Apost . Se●m . 20. A un Ierem , 10. 23. Qui dabit poenitenti veniā , non dabit peccanti poenitentiam . Quod antiquiss●mum , id verissimum . a. Cor. 5. 17. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. P●li● . ●●b . 〈◊〉 . ●●p . a. Isa 11. 6. Luk. 10. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide Lip●ium de militia Romana , lib. 1. dialogo . 9. 1. Thess. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mens 〈◊〉 , is 〈◊〉 qu 〈…〉 . Rom. 1● . 16. H●b . 3. 5 , 〈◊〉 . Notes for div A09383-e124310 Annal. Tom. 1. pag. 657. l. 26. Antuerp . o Tō . 1. p●●not . Elucid . c. 12. quia nullam . habent specialem proprietatem quâ distinguantur á● caeteris , commune nomen ▪ quasi proprium obtinent . Biblioth . sacrae tom . 3 ad Sympronian . No●atian . de Cathol . nomine Epist. 1. Annalium tom . 1. pag. ●19 . Antuerp . 
A09339	----	A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences. Selections Perkins, William, 1558-1602. 1600 Approx. 3857 KB of XML-encoded text transcribed from 561 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A09339 STC 19646 ESTC S114458 99849683 99849683 14845 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09339) Transcribed from: (Early English Books Online ; image set 14845) Images scanned from microfilm: (Early English books, 1475-1640 ; 516:7) A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences. Selections Perkins, William, 1558-1602. Bèze, Théodore de, 1519-1605. [8], 184, [14], 185-524, [4], 525-570, [2], 571-684, [2], 685-711, [3], 713-771, [3], 773-830, [4], 831-906, [4], 907-1057, [1] p., [6] tables (some folded) Printed by Iohn Legat, printer to the Vniuersitie of Cambridge, [Cambridge] : 1600. "To the Christian reader" signed: W.P., i.e. William Perkins. "An exposition of the Symbole or Creede of the Apostles", "An exposition of the Lords prayer .. Printed for Iohn Porter, and Ralph Iackson. ..", "A treatise tending vnto a declaration, whether a man be in the estate of damnation, or in the estate of grace .. Printed for I.P. and I.L. ..", "A case of conscience .. Printed for Thomas Man, and Iohn Porter. ..", "A direction for the gouernment of the tongue", "Two treatises", "A salue for a sicke man", "A declaration of the true manner of knovving Christ crucified," "A discourse of conscience", "A reformed Catholike", "The foundation of Christian religion .. Printed for I.L. and I.P. ..", and "A graine of musterd-seede .. Printed for Ralph Iackson. .." each has separate dated title page; pagination and register are continuous. Includes index. 3K8 is cancelled. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Theology, Doctrinal -- Early works to 1800. Salvation -- Early works to 1800. Predestination -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-09 SPi Global Keyed and coded from ProQuest page images 2003-05 John Latta Sampled and proofread 2003-05 John Latta Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A golden Chaine : OR , THE DESCRIPTION OF Theologie , containing the order of the causes of Saluation and Damnation , according to Gods word . A view whereof is to be seene in the Table annexed . Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences . Printed by IOHN LEGAT , Printer to the Vniuersitie of Cambridge . 1600. To the Christian Reader . CHristian Reader , there are at this day foure seuerall opinions of the order of Gods predestination . The first is , of the olde and new Pelagians ; who place the cause of Gods predestination in man ; in that they hold , that God did ordaine mē either to life or death , according as he did foresee , that they would by their natural free-will , either reiect or receiue grace offered . The second of them , who ( of some ) are tearmed Lutherans ; which teach , that God foreseeing , howe all mankinde beeing shutte vp vnder vnbeleefe , would therefore reiect grace offered , did hereupon , purpose to choose some to saluation of his meere mercie , without any respect of their faith or good workes , and the rest to reiect , beeing mooued to doe this , because hee did eternally foresee that they would reiect his grace offered them in the Gospell . The third Semipelagian Papists , which ascribe Gods predestination , partly to mercie , and partly to mens foreseene preparations and meritorious workes . The fourth , of such as teach , that the cause of the execution of Gods predestination , is his mercie in Christ , in them which are saued ; and in them which perish , the fall and corruption of man : yet so , as that the decree and eternall counsell of God , concerning them both , hath not any cause beside his will and pleasure . Of these foure opinions , the three former I labour to oppugne , as erronious , and to maintaine the last , as beeing trueth , which will beare waight in the ballance of the Sanctuarie . A further discourse whereof , here I make bold to offer to thy godly consideration : in reading whereof , regard not so much the thing it selfe , penned very slenderly , as mine intent & affection : who desire among the rest , to cast my mite into the treasurie of the Church of England , and for want of gold , pearle , and pretions stone , to bring a rammes skinne or twaine , and a little Goates haire , to the building of the Lords tabernacle . Exod. 35.23 . The Father of our Lord Iesus Christ grant that according to the riches of his glorie , thou maiest bee strengthened by his spirit in the inner man , that Christ may dwell in thy heart by faith ; to the end that thou being rooted and grounded in loue , maiest bee able to comprehend with all Saints , what is the breadth , and length , and height thereof ; & to knowe the loue of Christ which passeth knowledge , that thou maiest be filled with all fulnes of God. Amen . Farewell . Iulie 23. the yeare of the last patience of Saints . 1592. Thine in Christ Iesus , W. P. A GOLDEN CHAINE : OR , THE DESCRIPTION OF Theologie . THE CONTENTS . 1 Of the bodie of Scripture , and Theologie . pag. 1 2 Of God and the nature of God. ibid. 3 Of the life of God. pag. 3 4 Of Gods glorie and blessednes . pag. 5 5 Concerning the persons of the Godhead . pag. 6 6 Of Gods workes and his decree . pag. 8 7 Of Predestination and creation . pag. 10 8 Of Angels . pag. 11 9 Of Man & the state of innocencie . pag. 12 10 Of sinne and the fall of angels . pag. 13 11 Of mans fall and disobedience . pag. 15 12 Of Originall sinne . pag. 16 13 Of Actuall sinne . pag. 19 14 Of the punishment of sinne . pag. 22 15 Of Election and of Iesus Christ the foundation thereof . pag. 23 16 Of the vnion of the two natures in Christ. pag. 25 17 Of the distinctiō of both natures . pag. 27 18 Of Christs natiuitie and office . pag. 27 19 Concerning the outward meanes of executing the decree of Election , and of the Decalogue . pag. 36 20 Of the first commandement . pag. 38 21 Of the second commandement . pag. 42 22 Of the third commandement . pag. 54 23 Of the fourth commandement . pag. 61 24 Of the fift commandement . pag. 66 25 Of the sixt commandement . pag. 73 26 Of the seuenth commandement . pag. 82 27 Of the eight commandement . pag. 88 28 Concerning the ninth commaundement . pag. 95 29 Of the tenth commandement . pag. 100 30 Of the vse of the Law. pag. 101 31 Of the Couenant of grace . pag. 102 32 Of the Sacraments . pag. 103 33 Of Baptisme . pag. 107 34 Of the Lords Supper . pag. 111 35 Of the degrees of executing Gods decree in election . pag. 113 36 Conce●ning the first degree of the declaration of Gods loue . pag. 114 37 Concerning the second degree of the declaration of Gods loue . pag. 121 38 Concerning the third degree of the declaration of Gods loue . pag. 124 39 Of Repentance and the fruit thereof . pag. 128 40 Of Christian warfare . pag. 129 41 Of the first Assault . pag. 130 42 Of the second Assault . pag. 131 43 Of the third Assault . pag. 134 44 Of the patient bearing of the Crosse. pag. 136 45 Of the calling vpon God. pag. 138 46 Of Christian Apologie and Martyrdome . pag. 139 47 Of edification and Almes among the faithfull . pag. 140 48 Of the fourth degree of the declaration of Gods loue , and of the estate of the Elect after this life . pag. 141 49 Of the estate of the Elect at the last day of iudgement . pag. 143 50 Of the estate of the Elect after iudgement . pag. 144 51 Concerning the order of the causes of Saluation according to the doctrine of the Church of Rome . pag. 146 52 Concerning the decree of Reprobation . pag. 163 53 Concerning the ex●●●tion of the decree of Reprobation . pag. 164 54 Concerning a new deuised doctrine of Predestination , taught by some new and late Diuines . pag. 167 55 Of the state and condition of the Reprobates when they are dead . pag. 175 56 Of the state of the Reprobates in hell . pag. 176 57 Of the Application of Predestinanation . ibid. AN EPOSITION OF THE SYMBOLE OR Creede of the Apostles . THE CONTENTS . The Creede . pag. 185 Faith. pag. 187 God. pag. 198 The three persons . pag. 202 The Father . pag. 205 Gods omnipotencie . pag. 212 The creation . 217. 221 Gods counsell . pag. 218 The creation of heauen . pag. 228 The creation of Angels . pag. 231 The creation of Man. pag. 236 Gods prouidence . pag. 242 Adams fall and Originall sinne . pag. 252 The couenant of grace . pag. 259 The title , Iesus . pag. 262 The title , Christ. pag. 266 The title , Sonne . pag. 271 The title , Lord. pag. 278 The incarnation of Christ. pag. 279 Christs humiliation . pag. 295 Christs passion . pag. 297 Christs arraignment . pag. 300 Christs execution . pag. 328 Christs sacrifice . pag. 350 Christs triumph . pag. 356 Christs buriall . pag. 376 The descension of Christ. pag. 372 Christs exaltation . pag. 370 Christs resurrection . pag. 379 Christs ascension . pag. 396 Christs sitting at , &c. pag. 407 Christs intercession . pag. 409 Christs kingdome . pag. 417 The last iudgement . pag. 420 The holy Ghost . pag. 436 The Church . 451.488 Predestination . pag. 453 The mysticall vnion . pag. 483 The communion of Saints . pag. 500 The forgiuenes of sinnes . pag. 506 The Resurrection of the bodie . pag. 509 Life euerlasting . pag. 516 AN EXPOSITION OF THE LORDS PRAIER . THE CONTENTS . The exposition of the Lords prayer . pag. 525 The vse of the Lords prayer . pag. 561 Of the circumstances of praying . pag. 562 Of Gods hearing our prayers . pag. 563 The prayers of Paul. pag. 564 A TREATISE TENDING VNTO a declaration , whether a man be in the estate of damnation , or in the estate of grace . THE CONTENTS . 1 How farre a Reprobate may goe in Christian religion . pag. 574 2 The estate of a true Christian in this life : which also sheweth how farre the Elect beeing called , goe beyond all reprobates in Christianitie . pag. 584 3 A Dialogue to the same purpose , gathered out of the sauorie writings of M. Tyndal and Bradford . pag. 617 4 How a Reprobate may performe all the religion of the church of Rome . pag. 642 5 The conflicts of Sathan with a Christian . pag. 756 6 How the word of God is to be applied aright vnto the conscience . pag. 663 7 Consolations for the troubled consciences of weake Christians . pag. 666 8 A Declaration of certaine spiritual Desertions . pag. 674 A case of Conscience . THE CONTENTS . A case of conscience resolued out of the word of God ; How a man may know whether he be the child of God or no. pag. 685 A Discourse taken out of the writings of Hier. Zanchius , wherein the aforesaid Case of conscience is disputed , and resolued . A Direction for the gouernment of the tongue according to Gods word . THE CONTENTS . 1 The generall meanes of ruling the tongue . pag. 713 2 The matter of our speech . pag. 714 3 The manner of our speech , & what must be done before our speech . pag. 716 4 What is to be done in speaking , and of wisdome . ibid. 5 Of trueth and reuerence in speech . pag. 718 6 Of modestie and meekenes . pag. 722 7 Of sobrietie , vrbanitie , fidelitie , and care of others good name . pag. 725 8 Of the bonds of trueth . pag. 729 9 What is to bee done when wee haue spoken . pag. 730 10 Of writing . ibid. 11 Of silence . pag. 731 12 An exhortation to keepe the tongue . TWO TREATISES : I. Of the nature and practise of Repentance . THE CONTENTS . 1 What Repentance is . pag. 738 2 Of the causes of Repentance . pag. 740 3 How Rep●ntance is wrought . pag. 741 4 Of the partes of Repentance . pag. 742 5 Of the degrees of Repentance . pag. 743 6 Of the persons which must repent . ibid. 7 Of the practise of repentance . ibid. 8 Of l●gall motiues to Repentance . pag. 752 9 Of motiues Euangelicall . pag. 755 10 Of the time of Repentance . pag. 756 11 Of c●rtaine cases in repentance . pag. 758 12 Of the contraries to repētance . pag. 757 13 Of corruptions in the doctrine of repentance . pag. 761 II. Of the combat of the flesh and Spirit . pag. 762 The treatise of Dying well . p. 773. The treatise of the right knowledge of Christ crucified . p. 815. A Discourse of Conscience . THE CONTENTS . 1 What conscience is . pag. 831 2 The actions or duties of conscience where the point is handled , Howe any thing is saide to binde the conscience . pag. 832 3 The kinds and differences of conscience , where is handled libertie of conscience , and the question disputed whether a man may in conscience bee vnfallibly certain of his saluation . pag. 867 4 Mans duty touching conscience , which is to get and keepe it . pag. 900 A Reformed Catholike : OR , A DECLARATION SHEWing how neare we may come to the present Church of Rome in sundrie points of Religion : and wherein we must for euer depart from them . THE CONTENTS . 1 Of free will. pag. 910 2 Of Originall sinne . pag. 915 3 Assurance of saluation . pag. 918 4 Iustification of a sinner . pag. 925 5 Of merits . pag. 940 6 Of satisfactions for sinne . pag. 945 7 Of Traditions . pag. 950 8 Of Vowes . pag. 955 9 Of Images . pag. 961 10 Of reall presence . pag. 966 11 The sacrifice of the Masse . pag. 972 12 Of Fasting . pag. 977 13 Of the state of perfection . pag. 980 13 Of the worshipping of saints departed . pag. 985 15 Of Implicite faith . pag. 991 16 Of Purgatorie . pag. 995 17 Of the supremacie . pag. 996 18 Of the efficacie of the sacraments . pag. 1000 19 Of Faith. pag. 1003 20 Of Repentance . pag. 1006 21 The sinnes of the Romane Church . pag. 1014 An aduertisement to Romane Catholikes . pag. 1018 The foundation of Christian Religion , gathered into sixe principles . p. 1029. A Graine of Musterd-seede . THE CONTENTS . A man that doth but beginne to be conuerted , is euen at that instant the very child of God , though inwardly hee be more carnall then spirituall . pag. 1046 2. Conclusion . The first materiall beginning of the conuersion of a sinner , or the smallest measure of renewing grace , haue the promises of this life , and the life to come . pag. 1047 3. Conclusion . A constant and earnest desire to be reconciled to God , to beleeue and to repent , if it bee in a troubled heart , is in acceptation with God , as reconciliation , faith , repentance it selfe . pag. 1048 4. Conclusion . To see and feele in our selues the want of any grace , and to be grieued therfore , is the grace it selfe . pag. 1053 5. Conclusion . He that hath begunne to subiect himselfe to Christ and his word , though as yet hee be ignorant in most points of religion : yet if he haue care to increase in knowledge , and to practise that which he knoweth , hee is accepted of God , as a true beleeuer . pag. 1053 6. Conclusion . The aforsaide beginnings of grace are counterfeite , vnlesse they encrease . pag. 1054 The bodie of holy Scripture is distinguished into sacred sciences , whereof One is principall . Theologie is a science of liuing well and blessedly for euer . Other attendants or handmaids . I. Ethiques , a doctrine of liuing honestly and ciuilly . II. Oeconomickes , a doctrine of gouerning a familie well . III. Politiques , a doctrine of the right administration of a common weale . IIII. Ecclesiasticall discipline , a doctrine of well ordering the Church . V. The Iewes commonweale , In as much as it differeth from Church gouernement . VII . Academie , the doctrine of gouerning Schooles well : especially those of the Prophets . CHAP. 1. Of the bodie of Scripture and Theologie . THe bodie of Scripture , is a doctrine sufficient to liue well . It comprehendeth many holy sciences , whereof one is principall , others are handmaids or retainers . The principall science is Theologie . Theologie , is the science of liuing blessedly for euer . Blessed life consisteth in the knowledge of God. Ioh. 17 : 3. This is life eternall , that they know thee to be the onely very God and whome thou hast sent Christ Iesus . Esai 53.11 . By his knowledge shall my righteous seruant ( viz. Christ ) iustifie many . And therefore it consisteth likewise in the knowledge of our selues , because we know God by looking into our selues . Theologie hath two parts : the first of God , the second of his workes . CHAP. 2. Of God , and the nature of God. THat there is a God , it is euident : 1. by the course of nature : 2. by the nature of the soule of man : 3. by the distinction of things honest and dishonest : 4. by the terrour of conscience : 5. by the regiment of ciuill societies : 6. the order of all causes hauing euer recourse to some former beginning : 7. the determination of all things to their seuerall ends : 8. the consent of all men well in their wits . God is Iehouah Elohim . Exod. 6.2 . And Elohim spake vnto Moses , and said vnto him , I am Iehouah : and I appeared vnto Abraham , to Isaac , and to Iacob , by the name of God almightie , but by my name Iehouah was I not knowne vnto them . Exod . 3.13 . If they say vnto me , What is his name ? What shall I say vnto them ? And God answered Moses , I am that I am : Also he said , thus shalt thou say vnto the children of Israel , I am hath sent me vnto you . And God spake further to Moses , Thus shalt thou say vnto the children of Israel , Iehouah Elohim , &c. hath sent me vnto you . In these wordes , the first title of God , declareth his Nature , the second his Persons . The Nature of God , is his most liuely and most perfect essence . The perfection of the nature of God , is his absolute constitution , by the which he is wholly complete within himselfe Exod. 3. 13. I am that I am . Act. 17.24 . God that made the world , and all things that are therein , seeing that he is the Lord of heauen and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needed any thing , seeing he giueth to all life and breath and all things . The perfection of his Nature , is either Simplenes , or the Infinitenes therof . The Simplenesse of his nature , is that by which he is void of all Logical relation . He hath not in him , subiect or adiunct . Ioh. 5.26 . As the Father hath life in himselfe , so hath he giuen to the Sonne to haue life in himselfe : conferred with Ioh. 14.6 . I am the way , the truth , and the life . 1. Ioh. 1.7 . But if we walke in light , as he is in light : conferred with v. 5. God is light , and in him is no darkenesse . Hence it is manifest , that to haue Life , and to be Life : to be in Light , and to be Light , in God are all one . Neither is God subiect to generalitie , or specialtie : whole , or parts : matter , or that which is made of matter : for so there should be in God diuers things , and one more perfect then another . Therefore , whatsoeuer is in God , is his essence , and all that he is , he is by essence . The saying of Augustine in his 6. booke and 4. chap. of the Trinitie , is fit to prooue this : In God ( saith he ) to be , and to be iust , or mightie , are all one : but in the minde of man , it is not all one to be , and to be mightie , or iust : for the minde may be destitute of these vertues , and yet a minde . Hence it is manifest , that the Nature of God is immutable and Spirituall . Gods immutabilitie of nature , is that by which he is void of all composition , diuision , and change . Iam. 1. 17. With God there is no variablenesse nor shadowe of changing . Mal. 3.6 . I am the Lord and am not changed . Where it is saide , that God repenteth , &c. Gen. 6.6 . the meaning is , that God changeth the action , as men doe that repent : therefore repentance , it signifieth not any mutation in God , but in his actions , and such things as are made and chaunged by him . Gods Nature , is spirituall in that it is incorporall , and therefore inuisible . Ioh. 4.24 . God is a spirit . 2. Cor. 3. 17. The Lord is the spirit . 1. Tim. 1.17 . To the King eternall , immortall , inuisible , onely wise God , be glorie and honour for euer and euer . Col. 1.15 . Who is the image of the inuisible God. The infinitenesse of GOD , is twofolde : his Eternitie , and Exceeding greatnesse . Gods eternitie , is that by which he is without beginning and ending , Psal. 90. 2. Before the mountaines were made , and before thou hadst formed the earth and the round world , euen from euerlasting to euerlasting , thou art our God. Revel . ● . 8. I am Alpha and Omega , that is , the beginning and ending , saith the Lord , Which is , Which was , and Which is to come . Gods exceeding greatnes , is that by which his incomprehensible nature is euery where present , both within and without the world . Psal. 145.3 . Great is the Lord , and worthie to be praised , and his greatnes is incomprehensible . 1. King. 8.27 . Is it true indeede that God will dwell on the earth ? behold the heauens , and the heauens of heauens are not able to containe thee : how much lesse is this : house that I haue built ? Ier. 23. 24. Doe not I fill the heauen and earth , saith the Lord ? Hence it is plaine : First , that he is onely one , and that indiuisible , not many . Eph. 4.5 . One Lord , one faith , one Baptisme , one God and Father of all . Deut. 4. 35. Vnto thee it was shewed , that thou mightest know that the Lord he is God , and that there is none but he alone . 1. Cor. 8.4 . We know that an idoll is nothing in the world , and that there is none other God but one . And there can be but one thing infinite in nature . Secondly , that God is the knower of the heart . For nothing is hidden from that nature , which is within all things , and without all things , which is included in nothing , nor excluded from any thing . Because 1. King. 8. 39. the Lord searcheth all hearts , and vnderstandeth euery worke of the minde . Psal. 139.1,2 . Thou knowest my sitting downe , and my rising vp , thou vnderstandest my cogitation a farre off . CHAP. 3. Of the life of God. HItherto we haue spoken of the perfection of Gods nature . Now followeth the life of God , by which the Diuine Nature is in perpetuall action , liuing , and moouing in it selfe , Psal. 42. 2. My soule thirsteth for God , euen for the liuing God , when shall I come and appeare before the presence of God ? Hebr. 3. 12. See that there be not at any time in any of you an euill heart to depart from the liuing God. The diuine Nature , is especially in perpetual operation by three attributes , the which doe manifest the operation of God towards his creatures . These are his Wisdome , Will , and Omnipotencie . The wisdome or knowledge of God , is that by the which God doth not by certaine notions abstracted from the things themselues , but by his owne essence , nor successiuely and by discourse of reason , but by one eternall and immutable act of vnderstanding , distinctly and perfectly know himselfe , and all other things , though infinite , whether they haue beene or not . Matth. 11.27 . No man knoweth the Sonne but the Father , nor the Father but the Sonne , and he to whome the Sonne will reueale him . Hebr. 4. 13. There is nothing created , which is not manifest in his sight : but all things are naked and open to his eyes , with whome we haue to doe . Psal. 147.5 . His wisdome is infinite . Gods wisdome hath these parts : his foreknowledge , and his counsell . The foreknowledge of God , is that by which he most assuredly foreseeth all things that are to come . Act. 2.23 . Him haue ye taken by the hands of the wicked , beeing deliuered by the determinate counsell and foreknowledge of God , and haue crucified and slaine . Rom. 8. Those things which he knew before , he also predestinated to be made like to the image of his sonne . This is not properly spoken of God , but by reason of men , to whome things are past or to come . The counsell of God , is that by the which he doth most straightly perceiue the best reason of all things that are . Prov. 8. 14. I haue counsell and wisdome , I am vnderstanding , and I haue strength . The will of God , is that by the which he both most freely and iustly with one act willeth all things . Rom. 9. 18. He hath mercie on whom he will , and whom he will hardeneth . Eph. 1.5 . Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe , according to the good pleasure of his will. Iam. 4. 15. For that which you should say , if the Lord will , and we liue , we will doe this or that . God willeth that which is good , by approouing it ; that which is euill , in as much as it is euill , by disallowing and forsaking it . And yet he voluntarily doth permit euill : because it is good that there should be euill . Act. 14.16 . Who in time past suffered all the Gentiles to walke in their owne waies . Psal. 81.12 . So I gaue them vp to the hardnes of their heart , and they haue walked in their owne counsels . The will of God , by reason of diuers obiects , hath diuers Names , and is either called Loue and Hatred , or Grace and Iustice. The Loue of God is that , by the which God approoueth first himselfe , and then all his creatures , without their desert , and thē doth take delight . 1 Ioh. 4. 16. God is loue , and who so remaineth in loue , remaineth in God , and God in him . Ioh. 3.16 . So God loued the world , that he gaue his onely begotten Sonne , &c. Rom. 5.8 . God setteth out his loue towards vs , seeing that while we were yet sinners , Christ died for vs. The Hatred of God , is that by the which he disliketh and detesteth his creature offending , for his fault . 1. Cor. 10.5 . But many of them the Lord misliked , for they perished in the wildernes . Psal. 5. 5. Thou hatest all the workers of iniquitie . Psal. 44.8 . Thou hast loued iustice and hated iniquitie . The Grace of God , is that by which he freely declareth his fauour to his creatures . Rom 11.6 . If it be of grace , it is no more of workes : otherwise grace is not grace , but if it be of workes , it is no more grace . Tit. 2. 11. The sauing grace of God shined to all men , teaching vs to denie impietie , &c. The Grace of God , is either his Goodnes , or his Mercie . The Goodnes of God , is that by which he beeing in himselfe absolutely good , doth freely exercise his liberalitie vpon his creatures . Matth. 19.17 . Why callest thou me good , there is none good but one , euen God. Math. 5. 45. He maketh his sunne to shine vpon the good and bad , and he raineth vpon the iust and vniust . Gods mercie , is that by which he freely assisteth all his creatures in their miseries . Esai 30. 18. Yet will the Lord waite , that he may haue mercie vpon you . Lament . 3.22 . It is the Lords mercies , that we are not consumed , because his compassions faile not . Exod. 39.19 . I take pitie on whome I take pitie , and am mercifull on whome I am mercifull . Gods Iustice , is that by which he in all things willeth that which is iust . Psal. 10. The iust Lord loueth iustice . Psalm . 5.4 . For thou art not a God that loueth wickednesse . Gods iustice is in word or deede . Iustice in word , is that truth by which he constantly , and indeede willeth that which he hath ●aid . Rom. 3.4 . Let God be true , and euery man a lyar . Matth. 24.25 . Heauen and earth shall passe away , but my word shall not passe away . Hence it is , that God is iust in keeping his promise . 1. Ioh. 1.9 . If we confesse our sinnes , God is faithfull and iust to forgiue our sinnes . 2. Tim. 4. 8. Henceforth is laid vp for me the crowne of righteousnes , which the Lord the righteous Iudge shall giue me at that day . Iustice indeede , is that by which he either disposeth or rewardeth . Gods disposing iustice , is that by which he , as a most free Lord ordereth rightly all things in his actions . Psal. 45.17 . The Lord is righteous in al his waies . Gods rewarding iustice , is that by which he rendreth to his creature according to his worke . 2. Thess. 1.6 . It is iustice with God , to render affliction to such ●● afflict you , but to you which are afflicted , releasing with vs. 1. Pet. 1.17 . Therefore if you call him Father , which without respect of person iudgeth according to euery worke , passe the time of your dwelling here in feare . Ierem. 51. 56. The Lord that recompenseth shall surely recompence . The Iustice of God , is either his Gentlenes , or Anger . Gods Gentlenes , is that by which he freely bestoweth vpon his creature a reward . 2. Thess. 1. 5. Which is a token of the righteous iudgement of God , that ye may be counted worthie the kingdome of God , for the which yee also suffer . Matth. 10. 41 , 42. He that receiueth a Prophet in the name of a Prophet , shall haue a Prophets reward : and he that receiueth a righteous man in the name of a righteous man , shall receiue the reward of a righteous man. And whosoeuer shall giue vnto one of these little ones to drinke a cup of cold water onely in the name of a Disciple , verely I say vnto you , he shall not loose his reward . Gods Anger , is that by which he punisheth the transgression of his creature . Rom. 1.18 . For the wrath of God is reuealed from heauen against all vngodlines , and vnrighteousnes of men , which withhold the truth in vnrighteousnes . Ioh. 3.36 . He that obeyeth not the Sonne , shal not see life , but the wrath of God abideth on him . Thus much concerning the will of GOD. Now followeth his omnipotencie . Gods omnipotencie , is that by which he is most able to performe euery worke . Math. 19.29 . With men this is impossible , with God all things are possible . Some things notwithstanding are here to be excepted . First , those things whose action argueth an impotencie , as to lie , to denie his word . Titus 1. 2. which God , that cannot lie , hath promised . 2. Tim. 2. 13. He cannot denie himselfe . Secondly , such things as are contrarie to the Nature of God , as to destroy himselfe , and not to beget his Sonne from eternitie . Thirdly , such things as imploy contradiction . For God cannot make a trueth false , or that which is , when it is , not to be . Gods power , may be distinguished into an absolute and actuall power . Gods absolute power , is that by which he can doe more , then he either doth , or will doe . Matth. 3.9 . I say vnto you , God is able of these stones to raise vp children to Abraham . Philip. 3. 21. According to the working , whereby he is able to subdue euen all things vnto himselfe . Gods actuall power , is that by which he causeth all things to be , which he freely will. Psal. 135. 6. All things which God will , those he doth in heauen and in earth , and in all depths . CHAP. 5. Of Gods glorie , and blessednesse . OVt of the former attributes , by which the true Iehouah is distinguished from a fained god , and from idols , arise the glorie of God , and his blessednesse . Gods glorie or maiestie , is the infinite excellencie of his most simple and most holy diuine Nature . Hebr. 1.3 . Who beeing the brightnesse of his glorie , and the ingraued forme of his person , &c. Dan. 3. Thou art onely God , and glorious vpon the earth . By this we see , that God onely can know himselfe perfectly . Ioh. 6.46 . Not that any mā hath seene the Father , saue he which is of God , he hath seen the Father . 1. Tim. 6. 16. Who onely hath immortalitie , and dwelleth in the light , that none can attaine vnto , whom neuer man saw , neither can see . Exod. 33.18 . Thou canst not see my face . Notwithstanding there is a certaine manifestation of gods glorie : partly more obscure , partly more apparant . The more obscure manifestation , is the vision of Gods maiestie in this life by the eies of the mind , through the help of things perceiued by the outward senses . Esa. 6.1 . I saw the Lord sitting vppon an high throne , and lifted vp , and the lower parts thereof filled the temple . Exod. ●3 . 22 . And while my glorie passeth by . I will put thee in a cleft of the rocke , and will couer thee with my hand whiles I passe by : after I will take away mine hand , and thou shalt see my backe parts , but my face shall not be seene . 1. Cor. 13. 12. Nowe we se as through a glasse darkely . The more apparant manifestation of God , is the contemplation of him in heauen face to face . 1. Corinth . 13. 12. But then shall we see face to face . Dan. 7. 9 , 10. I beheld till the thrones were set vp , and the ancient of daies did fit , whose garment was white as snow , &c. Matth. 19.16 . Gods blessednes , is that by which God is in himselfe , and of himselfe all sufficient , Gen. 17.1 . I am God all sufficient , walke before me , and be thou vpright . Col. 2.2.9 . For in him dwelleth all the fulnesse of the godhead bodily . 1. Tim. 6.5 . Which in due time he shall shew , that is blessed and Prince onely , &c. CHAP. 5. Concerning the persons of the Godhead . THe persons are they , which subsisting in one Godhead , are distinguished by incommunicable properties . 1. Ioh. 5.7 . There are three that beare record in heauen , the Father , the Word , and the holy Ghost , and these three are one . Gen. 19.24 . Then Iehouah raigned vpon Sodom and vpon Gomorrah , brimstone , and fire from Iehouah in heauen . Ioh. 1.1 . In the beginning was the Word , and the Word was with God , and that Word was God. They therefore are coequall , and are distinguished not by degree , but by order . The Constitution of a person is , when as a personall proprietie or the proper manner of subsisting is adioyned to the Dietie , or one diuine nature . Distinction of persons , is that , which albeit euery person is one and the same perfect God , yet the Father is not the Sonne or the holy Ghost , but the Father alone ; and the holy Ghost is not the Father or the Sonne , but the holy Ghost alone : neither can they be deuided , by reason of the infinitnesse of their most simple essence , which is all one in number , and the same in the Father , the same in the Sonne , and the same in the holy Ghost : so that in these there is diuersitie of persons , but vnitie in essence . The communion of the persons , or rather vnion , is that by which each one is in the rest , and with the rest , by reason of the vnitie of the Godhead : & therfore euerie each one doth possesse , loue , and glorifie another , and worke the same thing . Ioh. 4.10 . Beleeuest thou not that I am in the Father , and the Father is in me ? the wordes that I spake vnto you , I speake not of my selfe , but the father that dwelleth in me , he doth the workes . Prov. 8.22 . The Lord hath possessed me in the beginning of his way : I was before the works of old . And vers . 20. Them was I with him as a nourisher , and I was daily his delight , reioicing alwaie before him . Ioh. 1. 1. In the beginning was the Word , and the Word was with God , and that Word was God. and chap. 5.19 . The Sonne can doe nothing of himselfe , saue that he seeth the Father do : for whatsoeuer things he doth , the same doth the Sonne also . There be three persons : the Father , the Sonne , and the holy Ghost , Matth. 3.16.17 . And Iesus when hee was baptized , came straight out of the water , and lo , the heauens were opened vnto him , and Iohn saw the Spirit of God , descending like a doue , and lighting vpon him : and loe , a voyce came from heauen , saying , This is my belooued sonne , in whome I am well pleased . The father , is a person without beginning , who from all eternitie begate the Sonne , Heb. 1.3 . Who being the brightnes of the glorie , and the ingraued forme of his person . Psal. 2.7 . Thou art my Sonne , this day haue I begotten thee . In the generation of the Sonne , these properties must be noted : I. Hee that begetteth , and he that is begotten are togither , and not one before another in time . II. He that begetteth doth communicate with him that is begotten , not some one part , but his whole essence . III. The Father begot the Sonne not out of himselfe , but within in himselfe . The incommunicable propertie of the Father , is to be vnbegotten , to be a Father , and to beget . He is the beginning of actions , because he beginneth euery action of himselfe , effecting it by the Sonne and the holy Ghost . 1. Cor. 8.6 . Yet vnto vs , there is but one God , which is the Father of whome are all things and we in him , and one Lord Iesus Christ , by whome are all things , and wee by him . Rom. 11. ●6 . For of him , and through him , and for him are all things . The other two persons haue the Godhead , or the whole diuine essence , of the Father by communication , namely , the Sonne and the holy Ghost . The Sonne is the second person , begotten of the Father from all eternitie . Heb. 1.5 . For vnto which of the Angels said be at any time , Thou art my Sonne , this day begat I thee ? Col. 1.15 . Who is the image of the inuisible God , the first borne of euery creatur● . Ioh. 1.14 . And we saw the glory thereof as the glory of the only begotten sonne of the father . Rom. 8.32 . He who spared not his owne sonne . For this cause he is said to be sent from the father . Ioh. 8.42 . I proceeded forth and came from God , neither came I of my selfe , but he sent me . This sending taketh not away the equalitie of essence and power , but declareth the order of the persons . Ioh. 5●18 . Therefore the Iewes sought the more to kill him , not onely because he had broken the Sabboth : but said also that God was his Father , and made himselfe equall with God. Phil. 2.6 . Who being in the forme of God , thought it no robberie to be equall with God. Although the Son be begotten of his Father , yet neuertheles he is of & by himselfe very God : for he must be considered either according to his essence or according to his filiatiō or Sonship . In regard of his essence , he is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. of and by himselfe very God : for the Deitie which is commō to all the t●ree persons is not begotten . But as he is a person , and the sonne of the Father , he is not of himselfe , but from another : for he is the eternall Sonne of his father . And thus he is truely said to be very God of very God. For this cause also he is the WORD of the father , not a vanishing , but an essentiall word ; because as a word is , as it were , begotten of the mind , so is the Sonne begotten of the Father ; and also , because hee bringeth glad tydings from the bosome of his Father . Nazian . in his Oration of the Sonne . Basil in his preface before Iohns Gospel . The propertie of the Sonne , is to be begotten . His proper manner of working , is to execute actions from the Father , by the holy Ghost . 1. Cor. 8. 6. Our Lord Iesus Christ , by whome are all things , and we by him . Ioh. 5.19 . Whatsoeuer things he doth , the same doth the Sonne also . The holy Ghost , is the third person , proceeding from the Father and the Sonne . Ioh. 15. 26. But when the Comforter shall come , whom I will send vnto you from the Father , euen the Spirit of truth , which proceedeth of the Father , he shall testifie of me . Rom. 8. 9. But ye are not in the flesh , but in the spirit , seeing the spirit of God dwelleth in you . But if there be any that hath not the spirit of Christ , he is not his . Ioh. 16.13,14 . But when the Spirit of truth shall come , he shall conduct you into all truth : for he shall not speake of himselfe , but whatsoeuer he heareth , he shall speake , and shall declare vnto you such things as are to come . He shall glorifie me , for he shall receiue of mine , and shew it vnto you . What may be the essentiall difference betwixt proceeding , and begetting , neither the Scriptures determine , nor the Church knoweth . The incommunicabl● propertie of the holy Ghost , is to proceed . His proper manner of working , is to finish an action , effecting it , as from the Father and the Sonne . And albeit the Father and the Sonne are two distinct persons , yet are they both but one beginning of the holy Ghost . CHAP. 6. Of Gods workes , and his decree . THus farre concerning the first part of Theologie : the second followeth , of the workes of God. The workes of God , are all those , which he doth out of himselfe , that is , out of his diuine essence . These are common to the Trinitie , alwaies reserued the peculiar manner of working to euery person . The end of all these , is the manifestation of the glorie of God. Rom. 11.36 . For him are all things , to him be glorie for euer . The worke , or action of God , is either his decree , or the execution of his decree . The decree of God , is that by which God in himselfe , hath necessarily , and yet freely , from all eternitie determined all things . Eph. 1. 11. In whome also we are chosen when we were predestinate , according to the purpose of him , which wor●eth all things after the counsell of his owne will. and vers . 4. As he hath chosen vs in him before the foundation of the world . Matth. 10.29 . Are not two sparrowes sold for a farthing , and not one of them falleth on the ground without your Father ? Rom 9. 21. Hath not the potter power on the clay , to make of the same lumpe one vessell ●● dishonour , and another to honour . Ther●fore the Lord , according to his good pleasure , hath most certainely decreed e●ery both thing and action , whether past , present , or to come , together with their circumstances of place , time , meanes , and ende . Yea , he hath most iustly decreed the wicked workes of the wicked . For if it had not so pleased him , they had neuer beene at all . And albeit they of thei● owne nature , are and remaine wicked ; yet in respect of Gods decree , they are to be accounted good . For there is not any thing absolutely euill , 1. Pet. 3.17 . For it is better ( if the will of God be so ) that ye suffer for well doing , then for euill doing . The thing which in the owne ●ature is euill , in Gods eternal counsel comes in the place of a good thing ; in that it is some occasion and way to manifest the glorie of God in his iustice , and his mercie . God his foreknowledge , is conioyned with his decree ; and inde●●e is in nature before it : yet not in regard of God , but vs ; because knowledge goeth before the will , & the effecting of a worke . For we doe nothing , but those things that we haue before willed , neither doe we will any thing which we know not before . God his foreknowledge in it selfe , is not a cause why things are , but as it is conioyned with his decree . For things doe not therefore come to passe , because that God did foreknow them ; but because he decreed and willed them : therefore they come to passe . The execution of Gods decree , is that by which all things in their time are accomplished which were foreknowne , or decreed , and that euen as they were foreknowne and decreed . The same decree of GOD , is the first and principall working cause of all things , which also is in order , and time before all other causes . For with Gods decree is alwaies his will annexed , by the which he can willingly effect that he hath decreed . And it were a signe of impotencie , to decree any thing which he could not willingly compasse . And with Gods will is conioyned an effectuall power , by which the Lord can bring to passe , whatsoeuer he hath freely decreed . This first and principall cause , howbeit in it selfe it be necessarie , yet it doth not take away freedome of will in election , or the nature and propertie of second causes , but onely brings them into a certaine order , that is , it directeth them to the determinate ende : whereupon the effects and euents of things are contingent or necessarie , as the nature of the second cause is . So Christ according to his Fathers decree died necessarily , Act. 17.3 . but yet willingly , Math. 25. 39. And if we respect the temperature of Christs bodie , he might haue prolonged his life ; and therefore in this respect may be said to haue died contingently . The execution of Gods decree , hath two branches , his operation , and his operatiue permission . Gods operation , is his effectuall producing of all good things , which either haue beeing or moouing , or which are done . Gods operatiue permission , is that by which he onely permitteth one and the same worke to be done of others , as it is euill ; but as it is good , he effectually worketh the same . Gen. 50.20 . You indeede had purposed euill against me , but God decreed that for good , that he might , as he hath done this day , preserue his people aliue . And Gen. 45.7 . God hath sent me before you to preserue your posteritie in this land . Esai 10. 5 , 6 , 7. Woe vnto Asshur , the rod of my wrath , and the staffe in their hands is mine indignation . I will send him to a dissembling nation , and I will giue him a charge against the people of my wrath to take the spoile , & to take the praie , and to tread them vnder feete like the myre in the streete . But he thinketh not so , neither doth his heart esteeme it so : but he imagineth to destroy , and to cut off not a few nations . God permitteth euill , by a certaine volun●arie permission , in that he forsaketh the second cause in working euill . And he for●aketh his creature , either by detracting the grace it had , or not bestowing that which it wanteth . Rom. 1.26 . For this cause God gaue them vp vnto vile affections . 2. Tim. 2.25 , 26. Instructing them with meekenes that are contrarie minded , proouing if God at any time will giue them repentance , that they may know the trueth , and that they may come to amendment out of the snare of the diuell , which are taken of him at his will : Neither must we thinke God vniust , who is indebted to none , Rom. 9.15 . I will haue mercy on him to whome I will shew mercie . Yea , it is in Gods pleasure to bestowe how much grace and vpon whome he will. Matth. 20.15 . Is it not lawfull for me to doe as I will with mine owne ? That which is euill , hath some respect of goodnes with God : first , in that it is the punishment of sinne : and punishment is accounted a morall good , in that it is the part of a iust Iudge to punish sinne . Secondly , as it is a meere action or act . Thirdly , as it i● a chastisement , a triall of ones faith , martyrdome , propitiation for sinne , as the death and passion of Christ. Act. 2.23 . and 4.24 . And if we obserue these caueats , God is not onely a bare permissiue agent in an euill worke , but a powerfull effectour of the same , yet so , as he neither instilleth an aberration into the action , nor yet supporteth , or intēdeth thesame , but that he most freely suffereth euill , and best disposeth of it to his own glorie . The like we may see in this similitude : Let a man spurre forward a lame horse ; in that he mooueth forward , the rider is the cause ; but that he halteth , he himselfe is the canse . And againe , wee see the sunne beames gathering themselues into a sunne glasse , they burne such things as they light vpon : now , that they burne , the cause is not in the sunne , but in the glasse . The like may bee said of Gods action in an euill subiect . CHAP. 7. Of Predestination and Creation . GOds decree , in as much as it concerneth man , is called Predestination : which is the decree of God , by the which he hath ordained all men to a certaine and euerlasting estate : that is , either to saluation or condemnation , for his owne glorie . 1. Thes. 5.9 . For God hath not appointed vs vnto wrath , but to obtaine saluation by the meanes of our Lord Iesus Christ. Rom. 9.13 . As it is written , I haue loved Iacob , and hated Esau. and vers . 22. What and if God would , to ●hewe his wrath , and to make his power knowne , suffer with long patience the vessels of wrath prepared to destruction , and that he might declare the riches of his glorie vpon the vessells of mercie , which he hath prepared vnto glorie ? The meanes of accomplishing Gods Predestination are two fold : The creation , and the fall . The creation , is that by which God made all things very good , of nothing , that is , of no matter which was before the creation , Gen. 1.1 . In the beginning God created the heauen , &c. to the end of the chapter . Gods manner of creating , as also of gouerning , is such as that by his word alone , he , without any instruments , meanes , assistance , or motion produced al sorts of things . For to will any thing with God , is both to be able● and to performe it , Heb. 11.3 . By faith we vnderstand , that the world was ordained by the word of God , so that the things which wee see , are not made of things which did appeare . Psal. 148.5 . Let them praise the name of the Lord , for he commanded and they were created . The goodnes of the creature , is a kind of excellencie , by which it was void of all sinne , that is , free from punishment and transgression . The creation , is of the world , or inhabitants in the world . The world , is a most beutifull palace , framed out of a deformed substance , and fit to be inhabited . The parts of the world , are the heauens and earth . The heauens are threefold : the first is the aire , the second the skie , the third an inuisible and incorporall essence , created to bee the seate of all the blessed , both men , and Angels . This third heauen is called Paradise , 2. Cor. 13.4 . The inhabitours of the world , are reasonable creatures made according to Gods owne image : they are either Angels or men , Gen. 1. 26. Furthermore , God said , Let vs make man in our owne image , according to our likenes . Iob. 1.6 . When the children of God came and stood before the Lord , Satan came also among them . The image of God , is the integritie of the reasonable creature , resembling God in holines , Eph. 4. 24. And put on the new man which after God is created in righteousnesse and true holinesse . CHAP. 8. Of Angels . THe Angels each of them beeing created in the beginning , were setled in an vpright estate . In whome these things are to be noted . First their nature . Angels are spirituall and incorporall essences . Heb. 2. 16. For he in no sort tooke the Angels , but he tooke the seede of Abraham . Heb. 1.7 . And of the Angels he saith , he maketh the spirits his messengers , and his ministers a flame of fire . Secondly , their qualities . First , they are wise , 2 Sam. 14.18 . My lord the king is euen as an Angel of God in hearing good and badde . 2. They are of great might , 2. Thes. 1.7 . When the Lord Iesus shall shew himselfe from heauen with his mighty Angels . 2. Sam. 24. Dauid sawe the Angel that smote the people . 2. King. 19.35 . The same night the Angel of the Lord went out and smote in the campe of Ashur , an hundreth , fourescore , and fiue thousand . 3. They are swift and of great agilitie , Esay , 6,6 , Then flew● one of the Seraphims vnto me with an hotte cole in his hand . Dan. 9 . 21● The man Gabriel whome I had seene before in a vision , came flying and touched me . This is the reason why the Cherubins in the Tabernacle were painted with winges . Thirdly , they are innumerable , Gen. 3.2 . Now Iacob wēt forth on his iourney , and the angel of God met him . Dan. ●0 . 7 . Thousand thousands ministred vnto him , and ten thousand thousands stood before him . Matth. 26.25 . Thinkest thou I cannot praie to my father , and he will giue me moe then twelue legions of Angels ? Heb. 12. 22. To the company of innumerable angels . Fourthly , they are in the highest heauen , where they euer attēd vpon God , and haue societie with him . Mark. 18.10 . In heauen their Angels alwaies behold the face of my Father which is in heauen . Psal. 68.17 . The chariots of God are twentie thousand thousand Angels , and the Lord is among them . Mark. 12.25 . But are as Angels in heauen . Fiftly , their degree . That there are degrees of Angels , it is most plaine . Colos . 1.16 . By him were all things created which are in heauen and in earth , things visible and invisible : whether they be thrones or dominions , or principalities , or powers . Rom. 8.38 . Neither Angels , nor principalities , nor powers &c. 1. Thes. 4.16 . The Lord shall descend with the voice of the Aarchangel , and with the trumpet of God. But it is not for vs to search , who , or how many bee of each order , neither ought we curiously to enquire howe they are distinguished , whether in essence , or qualities . Coloss. 2. 18. Let no man at his pleasure beare rule ouer you by humblenes of minde , and worshipping of Angels , advancing himselfe in those things which he neuer saw . Sixtly , their office . Their office is partly to magnify God , & partly to performe his commandements . Psalme 103. vers . 20. 21. Praise the Lord , ye his Angels that excell in strength , that doe his commandement in obeying the voice of his vvorde . Praise the Lord , all ye his hostes , ye his seruants that doe his pleasure . Seuenthly : The establishing of some Angels in that integritie , in which they were created . CHAP. 7. Of man , and the estate of innocencie . MAn , after he was created of God , was established in an excellent estate of innocencie . In this estate seuen things are chiefly to be regarded . I. The place . The garden of Heden , that most pleasant garden . Gen. 2. 15. Then the Lord tooke the man , and put him into the garden of Heden . II. The integritie of mans nature . Which was Eph● 4.24 . Created in righteousnes and true holines . This integritie hath two parts . The first is wisdome , which is true and perfect knoweledge of God , and of his will , in as much as it is to be performed of man , yea , and of the counsell of God in all his creatures . Coloss. 3. 10. And haue put on the newe man , which is renewed in knowledge , after the image of him that created him . Gen. chap. 2.19 . When the Lord God had formed on the earth euery beast of the field , and euery foule of the heauen , he brought them vnto the man , to see howe he would call them : for howesoeuer the man called the liuing creature , so was the name thereof . The second is Iustice , which is a conformitie of the will , affections , and powers of the body to the will of God. III. Mans dignitie , consisting of foure parts . First , his communion with God , by which as God reioiced in his own image , so likewise man was incensed to loue God : this is apparent by Gods familiar conference with Adam , Gen. 1.29 . And God said , Behold , I haue giuen vnto you euery hearb bearing seede &c. that shall be to you for meate . Secondly , his dominion ouer all the creatures of the earth , Gen. 2. 19. Psal. 8.6 . Thou hast made him Lord ouer the workes of thine hands , & hast set all things vnder his feet , &c. Thirdly , the decencie , & dignitie of the bodie , in which , though naked , as nothing was vnseemely , so was there in it imprinted a princely maiestie . Psal. 8. Thou hast made him little lower then then God , and crowned him with glorie and worship . Gen. 2.25 . They were both naked ; and neither ashamed . 1. Cor. 12.22 . Vpon those members of the bodie , which we thinke most vnhonest , put we more honestie on , and our vncomely parts haue more comelines on . Fourthly , labour of the bodie without paine or griefe . Gen. 3. 17,19 . Because thou hast obeyed the voice of thy wife , &c. cursed is the earth for thy sake , in sorrow shalt thou eate of it all the daies of thy life , &c. IV. Subiection to God , whereby man was bound to performe obedience to the commandements of God : which were two . The one was concerning the two trees : the other , the obseruation of the Sabboth . Gods commandement concerning the trees , was ordained to make examination , and triall of mans obedience . It consisteth of two parts : the first , is the giuing of the tree of life , that as a signe , it might confirme to man his perpetuall abode in the garden of Heden , if stil he persisted in his obedience . R●uel . 2. 7. To him that ouercōmeth , will I giue to eate of the tree of life , which is in the midst of Paradise of God. Prov. 3.18 . Shee is a tree of life to them which lay hold on her : and blessed is he that retaineth her . The second , is the prohibition to eate of the tree of the knowledge of good and euil , togither with a commination of temporall and eternall death , after the transgression of this commandement . Gen. 2.17 . Of the tree of the knowledge of good and euill , thou shalt not eate of it : for in the day that thou eatest thereof , thou shalt die the death . This was a signe of death , and had his name of the euent , because the obseruation thereof would haue brought perpetuall happines , as the violation gaue experience of euill , that is , of all miserie , namely of punishment , and of guiltinesse of sinne . Gods commandement concerning the obseruation of the Sabboth , is that , by which God ordained the sanctification of the Sabboth . Gen. 2.3 . God blessed the seauenth day , and sanctified it . V. His calling , which is his seruice of God , in the obseruation of his commandements , & the dressing of the garden of Heden . Prov. 16.4 . God made all things for himselfe . Gen. 2.15 . He placed him in the garden of Heden , to dresse and keepe it . VI. His diet was the hearbs of the earth , and fruit of euery tree , except the tree of the knowledge of good and euill . Gen. 1.29 . And God said , Behold , I haue giuen vnto you euery hearb bearing seede , which is vpon all the earth , and euery tree , wherein is the fruit of a tree bearing seede , that shall be to you for meate . and chap. 3.17 . But of the tree of knowledge of good and euill , thou shalt not eate . VII . His free choice , both to will , and performe the commandement concerning the two trees , and also to neglect and violate the same . Whereby we see that our first parents were indeede created perfect , but mutable : for so it pleased God to prepare a way to the execution of his decree . CHAP. 10. Of sinne , and the fall of Angels . THe fall , is a reuolting of the reasonable creature from obedience to sinne . Sinne , is the corruption , or rather depriuation of the first integritie . More plainely , it is a falling or turning from God , binding the offendour by the course of Gods iustice , to vndergoe the punishment . Here a doubt may be mooued , whether sinne be a thing existing , or not . The answere is this : Of things which are , some are positiue , other primitiue . Things positiue , are all substances together with those their properties , effects , inclinations , and affections , which the Lord hath created and imprinted in their natures . The thing is called priuatiue which graunteth or presupposeth the absence of some such thing , as ought to bee in a thing . Such a thing is sinne , the which properly and of it selfe is not any thing created , and existing ; but rather the absence of that good which ought to bee in the creature . Sinne hath two parts : A defect , or impotencie ; and is a confusion or disturbance of all the powers and actions of the creature . Impotencie is nothing els , but the very want or losse of that good , which God hath ingrafted in the nature of his creature . The fall was effected on this maner . First , God created his reasonable creatures good indeede , but withall changeable , as we haue shewed before . For to bee vnchangeable good , is proper to God alone . Secondly , God tried their obedience in those things about which they were conversant . Deu. 13.13 . Thou shalt not hearken to the wordes of the Prophet , or vnto that dreamer of dreames : for the Lord your God prooueth you , to knowe whether you loue the Lord your God , with all your heart , and with all your soule . Thirdly , in this triall God doth not assist them with new grace to stand , but for iust causes forsaketh thē . Lastly , after God hath forsaken them , and left them to themselues , they fall quite from God : no otherwise , then when a man staying vp a staffe from the ground , it standeth vpright : but if he neuer so little withdraw his hand it falleth of it selfe . The fall , is of men , and Angels . The fall of Angels , is that by which the vnderstanding , pointing at a more excellent estate , and of it own accord approouing the same , together with the will making especiall choice thereof , they , albeit they might freely by their integritie , haue chosen the contrarie , were the sole instruments of their fall from God. 2. Pet. 2.4 . If God spared not the angels which sinned , but cast them downe into hell , and deliuered them into chaines of darkenes , to be kept vnto damnation , &c. Iud. 6. The Angels which kept not their first estate , but left their own habitation , he hath reserued in euerlasting chaines , &c. Ioh. 8.44 . He was a murtherer from the beginning , and continued not in the trueth : for their is no trueth in him . In the fall of Angels , consider : First , their corruption , arising from the fall , which is the deprauation of their nature ; and is either that fearefull malice and hatred , by which they set themselues against God , or their insatiable desire to destroy mankinde ; to the effecting whereof , they neglect neither force nor fraud . 1. Ioh. 3.8 . He that committeth sinne , is of the diuell , because the diuell sinned from the beginning . For this cause was the Sonne of God reuealed , to dissolue the works of the diuell . 1. Pet. 5.8 . Your aduersarie the diuell goeth about like a roaring lyon , seeking whom he may devoure . Eph. 6.12 . You striue not against flesh and blood but against Principalities , and powers , and wordly gouernours , the princes of darkenes of this world , against spirituall wickednesses , which are in supercelestiall things . II. Their degree , and diuersitie : for of these Angels , one is cheife , and the rest attendants . The chiefe is Beelzebub , prince of the rest of the diuels & the world , farre aboue them all in malice . Matth. 25.41 . Away from me ye cursed , into euerlasting fire , prepared for the diuell & his angels . 2. Cor. 4.4 . Whose minds the god of this world hath blinded . Revel . 12. 7. And there was warre in heauen , Michael , and his Angels fought with the dragon , & the dragon & his angels fought . Ministring angels , are such as waite vpon the diuell , in accomplishing his wickednesse . III. Their punishment . God , after their fall , gaue them ouer to perpetuall torments , without any hope of pardon . Iude vers . 6.2 . Pet. 2.4 . God spared not the Angels that had sinned , but cast them downe into hell , and deliuered them into chaines of darke●es , to be kept vnto damnation . This he did : first , to admonish men , what great punishment they deserued . Secondly , to shew , that grieuous sinnes must more grieuously be punished . The fall of Angels was the more grieuous , because both their nature was more able to resist , and the diuell was the first founder of sinne . Their punishment is easier , or more grieuous . Their easier punishment is double . The first , is their deiection from heauen . 2. Pet. 2.4 . God cast the Angels that sinned into hell . The second , is the abridging and limitation of their power , Iob. 1. 12. The Lord said vnto Satan , Behold , all that he hath is in thine hand , onely vpon him lay not thine hand . The more grieuous paine , is that torment in the deepe , which is endlesse & infinite , in time and measure . Luk. 8.31 . And they besought him , that he would not command them to goe downe into the deepe . CHAP. 11. Of mans fall and disobedience . Adams fall , was his willing reuolting to disobedience by eating the forbidden fruite . In Adams fall , we may note the manner , greatnesse , and fruite of it . I. The manner of Adams fall , was on this sort . First , the diuell , hauing immediately before fallen himselfe , insinuateth vnto our first parents , that both the punishment for eating the forbidden fruite was vncertaine , and that God was not true in his word vnto them . Secōdly , by this his legerdemain , he blinded the eies of their vnderstanding . Thirdly , being thus blinded , they begin to distrust God , and to doubt of Gods fauour . Fourthly , they thus doubting , are mooued to behold the forbidden fruit . Fiftly , they no sooner see the beautie thereof , but they desire it . Sixtly , that they may satisfie their desire , they eate of the fruit , which by the hands of the woman , was taken from the tree : by which act they become vtterly disloyall to God. Gen. 3.1,2,3,4,5,6,7,8 . Thus without constraint , they willingly fall from their integritie , God vpon iust causes leauing them to themselues , and freely suffering them to fall . For wee must not thinke that mans fall was either by chance , or God not knowing it , or barely winking at it , or by his bare permission , or against his will : but rather miraculously , not without the will of God , but yet without all approbation of it . II. The greatnes of this transg●●●●●● must be esteemed , not by the externall obiect , or the basenes of an apple , but by the off●n●● it containeth against Gods maiestie . This offence appeareth by many trespasses committed in that action . The 1. is doubting of Gods word . 2 : want of faith . For they beleeue not Gods threatning , [ In that day ye eate therof , you shal die the death : ] but being bewitched with the diuels promise , [ ye shal be like gods ] they cease to feare Gods punishment , and are inflamed with a desire of greater dignitie . 3. Their curiositie , in forsaking Gods word , and seeking other wisdome . 4. Their pride , in seeking to magnifie thēselues , and to become like God. 5. Contempt of God , in transgressing his commandements against their owne conscience . 6. In that they preferre the diuell before God. 7. Ingratitude , who , in as much as in them lieth , expel Gods spirit dwelling in them , and despise that blessed vnion . 8. They murther both themselues and their progeni● . III. The fruit or effects . Out of this corrupt estate of our first parents , arose the estate of infidelitie or vnbeleefe , whereby God hath included all men vnder sinne , that he might manifest his mercie in the saluation of some , and his iustice in condemnation of others . Rom. 11.32 . God hath shut vp all men in vnbeleefe , that he might haue mercie on all . Gal. 3.22 . The Scripture hath concluded all vnder sinne , that the promise by the faith of Iesus Christ should be giuen to them that beleeue . In this estate , we must consider sinne , and the punishment of sinne . Sinne is threefold . The first , is the participation of Adams both transgression and guiltinesse : whereby in his finne , all his posteritie sinned . Rom. 5. 12. As by one man sinne enered into the world , and by sinne death : so death entred vpon all men , in that all men haue sinned . The reason of this is ready . Adam was not then a priuate man , but represented all mankinde , and therefore looke what good he receiued from God , or euill elsewhere , both were common to others with him . 1. Cor. 15.22 . As in Adam all men die , so in Christ all men rise againe . Againe , when Adam offended , his posteritie was in his loynes , from whō they should by the course of nature , issue : and therefore take part of the guiltines with him . Hebr. 7.9,10 . And to say as the thing is , Levi &c. paied tithes to Melchisedec : for he was yet in the loynes of his father Abraham , when Melchisedec met him . CHAP. 12. Of Originall sinne . OVt of the former transgression ariseth another , namely Originall sinne , which is corruption ingendred in our first conception , whereby euery facultie of soule and bodie is prone and disposed to euil . Psal. 1.1 . I was borne in iniquitie , and in sinne hath my mother conceiued me . Gen. 6. 5. Tit. 33. We our selues were in times past vnwise , disobedient , deceiued , seruing the lusts and diuerse pleasures , liuing in maliciousnes and enuie , hatefull , and hating one another . Hebr. 12.1 . Let vs cast away euery thing that presseth downe , and the sinne that hangeth so fast on . By this we see , that sinne is not a corruption of mans substance , but onely of faculties : otherwise neither could mens soules be immortal , nor Christ take vpon him mans nature . All Adams posteritie is equally partaker of this corruptiō : the reason why it sheweth not it selfe equally in all , is because some haue the spirit of sanctification , some the spirit , onely to bridle corruption , some neither . The propagation of sinne , from the parents to the childrē , is either because the soule is infected by the contagion of the body , as a good ointment by a fustie vessell ; or because God , in the very moment of creation and infusion of soules into infants , doth vtterly forsake them . For as Adam receiued the image of God , both for himselfe and others : so did he loose it from himselfe and others . But whereas the propagation of sinne is as a common fire in a towne , men are not so much to search howe it came , as to bee carefull howe to extinguish it . That wee may the better knowe originall sinne in the seuerall faculties of mans nature , three circumstances must be considered . 1. How much of Gods image we yet retaine . 2. How much sinne man receiued from Adam . 3. The increase thereof afterward . I. In the minde . The remnant of Gods image , is certaine notions concerning good and euill : as , that there is a God , and that the same God punisheth transgressions : that there is an euerlasting life : that we must reuerence our superiours , & not harme our neighbours . But euen these notions , they are both generall and corrupt , and haue none other vse , but to bereaue man of all excuse before Gods iudgement seat . Rom. 1.19,20 . That which may be known concerning God , is manifest in them : for God hath shewed it vnto them . For the inuisible things of him , that is , his eternall power & Godhead , are seene by the creation of the world , being considered in his works , to the intent they should be without excuse . Mens mindes receiued from Adam : 1. Ignorāce , namely , a want , or rather a depriuation of knowledge in the things of God , whether they concerne his sincere worship , or eternall happines . 1. Cor. 2.14 . The naturall man perceiueth not the things of the spirit of God , for they are foolishnes vnto him , neither can hee know thē , because they are spiritually discerned . Rom. 8.7 . The wisdome of the flesh is enimitie with God , for it is not subiect to the law of God , neither indeede can be . II. Impotencie whereby the minde of it selfe is vnable to vnderstand spirituall things , though they be taught . Luk. 24.45 . Then opened he their vnderstanding , that they might vnderstand the Scriptures . 2. Cor. 3.5 . Not that we are sufficient of our selues , to think any thing as of our selues : but our sufficiēcie is of God. III. Vanitie , in that the minde thinketh falsehood truth , and trueth falsehood . Eph. 4.7 . Walke no more as other Gentiles , in the vanitie of your vnderstanding . 1. Cor. 1.21 . It pleased God by the foolishnes of preaching , to saue those which beleeue . 23. We preach Christ crucified , to the Iewes a stumbling blocke , but to the Grecians foolishnes . Prou. 14.12 . There is a way which seemeth good in the eies of men , but the end thereof is death . IV. A naturall incl●nation onely to conceiue and deuise the thing which is euill . Gen. 6.5 . The Lord saw that the wickednes of man was great vpon earth , & all the imaginations of the thoughts of the heart were on●ly euill continually , Iere. 4. 22. They are wise to doe euill , but to do well they haue no knowledge . Hence it is apparant , that the originall , and as I may say , the matter of all heresies , is naturally ingrafted in mans nature . This is worthie the obseruation of students in diuinitie . The increase of sin in the vnderstanding , is 1. a reprobate sense , when God withdraweth the light of nature . Ioh. 12.40 . He hath blinded their eies , and hardened their harts , least they should see with their eies , & vnderstād with their harts , and I should heale them , and they be conuerted . Rom. 1.28 . As they regarded not to know God , so God deliuered thē vp vnto a reprobate minde , to do those things which are not conuenient . 2. The spirit of slumber , Rom. 11.8 . God hath giuen them the spirit of slumber , &c. 3. A spirituall drunkennesse , Esay 29.9 . They are drunken , but not with wine , they stagger , but not with strong drinke . 4. Strong illusions . 2. Thess. 2.11 . God shall send them strong illusions , & they shall beleeue lies . The remnant of Gods image in the conscience , is an obseruing and watchfull power , like the eye of a keeper , reserued in man , partly to reprooue , partly to represse the vnbridled course of his affections . Rom. 2.15 . Which shewe the effect of the law written in their hearts , their conscience also bearing witnesse , and their thoughts accusing one another or excusing . That which the conscience hath receiued of Adam , is the impurenes therof . Titus 1.15 . To them that are defiled a●● vnbeleeuing nothing is pure , but euen their mindes and consciences are defiled . This impuritie hath three effects : the first , is to excuse sinne ; as , if a man serue God outwardly , he will excuse and cloake his inward impietie . Mark 10.19,20 . Thou knowest the commandements . Thou shalt not , &c. Then he answered , and said , Master , all these things haue I obserued from my youth . Againe , it excuseth intents not warranted in Gods word , 1. Chron. 13.9 . When they came to the threshing floore of Chidon , Vzza put forth his hand to hold the Arke , for the oxe did shake it . The second , is to accuse and terrifie for doing good . This we may see in superstitious idolators , who are grieued when they omit to performe counterfeit and idolatrous worship to their gods . Colos. 2.21,22 . Touch not , tast not , handle not , which all perish with vsing , and are after the commandements and doctrines of men . Esay 29.13 . And their feare toward me was taught them by the precepts of men . The third , is to accuse and terrifie for sinne . Gen. 50. 15. When Iosephs brethren saw that their father was dead , they said , It may be that Ioseph will hate vs , and will pay vs againe all the euill , which we did vnto him . Ioh. 8.9 . And when they heard it , beeing accused by their owne consciences , they went out one by one . 1. Ioh. 3. 20. If our heart condemne vs , God is greater then our heart . Though the conscience shal accuse a man truly , yet that will not argue any holinesse in it : which appeareth , in that Adam in his innocency had a God , yet no accusing conscience . Impurenes increased in the conscience , is first such a senseles numnesse , as that it can hardly accuse a man of sinne . Eph. 4.19 . Who beeing past feeling haue giuen themselues to wantonnes , to worke all vncleannes , euen with greedines . 1. Tim. 4.2 . Hauing their consciences burned with an hot yron . This senselesnes springeth from a custome in sinning . 1. Sam. 25.37 . Then in the morning when the wine was gone out of Nabal , his wife told him those words , and his heart died within him , and he was like a stone . II. Some grieuous horror , & terrour of the conscience , Gen. 4.14 . 〈◊〉 hold thou hast cast me this day from the earth , and from thy face shall I be hid . And ver . 13. My punishment i● greater , then I can beare . The Symptomes of this disease , are blasphemies , trembling of body , fearefull dreames . Act. 24.26 . And 〈◊〉 h● disputed of righteousnes , and temperance and the iudgement to come , Felix tr●mled &c. Dan. 5.9 . Then the kings co●ntenance was changed and his thoughts troubled him , so that the ioynts of his loynes were loosed , and his knees smote one against the other . In the will , the remnant of Gods image , is a free choice . First , in euery naturall action , belonging to each liuing creature , as to nourish , to engender , to mooue , to perceiue . Secondly , in euery humane action that is , such as belong to all men ; and therefore man hath freewill in outward actions , whether they concerne manners , a familie , or the common-wealth , albeit both in the choice and refusall of them it be very weake . Rom. 2.14 . The Gentiles which haue not the law , by nature doe those things which are of the law . The will receiued . I. An impotencie , whereby it cannot will , or so much as lust after that , which is indeede good , that is , which may please and be acceptable to God. 1. Cor. 2.14 . The naturall man perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them , because they are spiritually discerned . Rom. 5.6 . Christ when wee were yet of no strength , at his time died for the vngodly . 2. Tim. 2.26 . Phil. 2.13 . It is God which worketh in you both the will and the deede , euen of his good pleasure . II. An inward rebellion , wherby it vtterly abhorreth that which is good , desiring and willing that alone which is euill . By this it appeareth , that the will is no agent but a meere patient in the first act of conuersion to God , and that by it selfe it can neither begin that conuersion , or any other inward and sound obedience due to Gods law . That which the affections receiue , is a disorder , by which they therfore are not well affected , because they eschew that which is good , and pursue that which is euill . Galat. 5.24 . They that are Christs , haue crucified the flesh with the affections and lusts thereof . Rom. 1.26 . Therfore God gaue them ouer to filthy lusts . 1. King. 22.8 . The king of Israel said vnto Iehosophat , yet is there one of whom thou maiest take counsell , but him I hate , &c. and 21.4 . therefore Achab came home to his house discontented and angrie for the word which Naboth spake vnto him ; and he laid himselfe on his bed , turning away his face least he should eate meate . That which the bodie hath receiued , is I. fitnes to begin sinne . This doth the bodie in transporting all obiects and occasions of sinne to the soule . Gen. 3.6 . The woman seeing that the tree was good for meate , and pleasant to the eyes , &c. tooke of the fruit thereof , and did eate . II. A fitnesse to execute sinne , so soone as the heart hath begun it . Rom. 6. Neither giue your members as weapons of iniustice to sinne , and vers . 19. As you haue giuen your members as seruants to vncleannes and iniquitie , to commit iniquitie , &c. CHAP. 13. Of actuall sinne . A After original sin in Adams posteritie , actuall transgression taketh place . It is either inward or outward . Inward , is of the minde , will , & affections . The actuall sinne of the minde , is the euill thought or intent thereof , cōtrary to Gods law . Examples of euill thoughts : God ( the onely knower of the heart ) hath in diuers places set downe in his word . I. That there is no God , Psal. 10.4 . The wicked is so proud , that he seeketh not for God , he thinketh alwaies there is no God. Psal. 14. 1. The foole saith in his heart , there is no God. II. That there is neither prouidence nor presence of God in the world . Psal. 10.11 . He hath said in his heart , God hath forgotten : he hideth away his face & will neuer see . vers . 13. Wherefore doth the wicked centemne God ? he saith in his heart , thou wilt not regard . III. It imagineth safegard to it selfe from all perils . Psal. 10. 6. He saith in his heart , I shall neuer be mooued nor be in daunger . Revel . 18.7 . She saith in her heart , I sit beeing a Queene , and am no widowe , and shall see no mourning . IV. It esteemeth it selfe more excellent thē other . Apoc. 18.7 . I sit as a queene . Luk. 18.11 . The Pharisie standing thus , praied to himselfe , I thanke thee , O God , that I am not as other men , extortioners , vniust , adulterers , nor yet as this Publi●an . vers . 12. I fast twise in the weeke , and giue tithe of all my possessions . V. That the Gospell of Gods kingdome is meere foolishnes . 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God , for they are foolishnes vnto him . VI. To thinke vncharitably & malitiously of such as serue God sincerely . Math. 12.24 . When the Pharisies heard that , they said , he casteth not out diuels but by the prince of diuels . Psal. 74.2 . They said in their hearts● Let vs destroy them altogither . VII . To thinke the day of death farre off . Esay 28.15 . Ye haue said , We haue made a couenant with death , and with hell we are at agreement , though a scourge runne ouer and passe through , it shall not come at vs. VIII . That the paines of hell may be eschewed , in the place before mentioned , they say , With hell haue we made agreement . IX . That God will deferre his both particular and last generall comming to iudgement . Luk. 12. 19. I will say vnto my soule , soule thou hast much goods laid vp for many yeres . and vers . 45. If that seruāt say in his heart , my master will deferre his comming , &c. Many carnall men pretend their good meaning : but when God openeth their eies , they shall see these rebellious thoughts rising in their minds , as sparkles out of a chimney . The actuall sinne of both wil and affections , is euery wicked motion , inclination , and desire . Gal. 5. The flesh lusteth against the spirit . An actuall outward sinne , is that , to the committing whereof , the members of the bodie doe , together with the faculties of the soule , concurre . Such sinns as these are infinite . Psal. 40. 12. Innumerable troubles haue compassed me , my sins haue taken such hold vpon me , that I am not able to looke vp : yea , they are more in number then the haires of mine head . Actuall sinne , is of omission or commission : Again , both these are in words or deedes . In the sinne of commission , obserue these two points . The degrees in committing a sinne , and the differences of sinnes committed . The degrees , are in number foure . Iames 1. 14 , 15. Euery man is tempted , when hee is drawne away by his owne concupiscence , and is entised : Then when lust hath conceiued , it bringeth foorth sinne , and sinne when it is finished , bringeth foorth death . The first degree , is temptation , whereby man is allured to sinne . This doth Satan by offering to the mind that which is euill . Ioh. 13.2 . The diuell had now put into the heart of Iudas Iscariot Simons sonne to betray him . Act. 5.3 . Peter said to Ananias , Why hath Satan filled thine heart that thou shouldest lie ? &c. 1. Chr. 21. 1. And Satan stood vp against Israel , and prouoked David to number Israel . This also is effected vpon occasion of some externall obiect , which the senses perceiue . Iob 31.1 . I haue made a couenant with mine eyes , why then should I looke vpon a maide ? Tentation hath two parts : abstraction , and inescation . Abstraction , is the first cogitation of committing sinne ; whereby the mind is withdrawne from Gods seruice , to the which it should be alwaies readie prest . Luk. 10.27 . Thou shalt loue the Lord thy God with all thy heart , and all thy soule , with all thy thought . Inescation , is that whereby an euill thought conceiued , and for a time retained in the minde by delighting the will and affections , doth as it were , lay a baite for them to draw them to consent . The second degree , is conception , which is nothing els but a consent and resolution to commit sinne . Psal. 7. 14. He shall trauaile with wickednes , he hath conceiued mischiefe , but he shall bring forth a lie . The third degree , is the birth of sinne , namely , the committing of sinne , by the assistance both of the faculties of the soule , and the powers of the bodie . The fourth degree , is perfection , when sinne beeing by custome perfect , and , as it were ripe , the sinner reapeth death , that is , damnation . This appeareth in the example of Pharaoh : wherefore custome in any sinne is fearefull . Sinne actually committed , hath fiue differences . First , to consent with an offendour , and not actually to commit sinne . Eph. 5.11 . Haue no fellowship with the vnfruitfull works of darknes , but reprooue them rather . This is done three manner of waies . I. When as a man in iudgement somewhat alloweth the sinne of another . Numb . 20.6,10 . Moses and Aaron gathered the congregation together before the rocke , and Moses said vnto them , Heare now ye rebels : shall we bring you water out of the rocke ? vers . 12. The Lord spake to Moses and Aaron , because ye beleeued me not , to sanctifie me in the presence of the children of Israel into the land which I haue giuen them . II. When the heart approoueth in affection and consent . Hither may we referre both the Ministers and the Magistrates concealing and winking at offences . 1. Sam. 2. 23. Ely said , Why doe ye such things ? for of all this people I heare euill of you . Doe no more my sonnes , &c. Now that Elies will agreeth with his sonnes sinnes , it is manifest , vers . 29. Thou honourest thy children aboue me . III. Indeede , by counsell , presence , entisement . Rom. 1. 31. They doe not onely doe the same , but also fauour them that doe them . Mark. 6.25 , 26. Shee saide vnto her mother , What shall I aske : and shee said , Iohn Baptists head , &c. Act. 22. 20. When the blood of thy Martyr Steuen was shed , I also stood by , and consented vnto his death , and kept the clothes of them that slue him . The second difference , is to sinne ignorantly , as when a man doth not expresly and distinctly know whether that which he doth , be a sinne or not , or if he knew it , did not acknowledge and marke it . 1. Tim. 1.23 . I before was a blasphemer , and a persecutor , and an oppressour : but I was receiued to mercie , for I did it ignorantly through vnbeleefe . Nomb. 35.22 , 23 , 24. If he pushed him vnaduisedly and not of hatred , or cast vpon him any thing without laying of waite , or any stone ( whereby he might be slaine ) and saw him not , or caused it to fall vpon him , and he die , and was not his enemie , neither sought him any harme : then the congregation shall iudge betweene the slayer and the auenger of blood , according to these lawes . 1. Cor. 4 4. I know nothing by my selfe , yet am I not thereby iustified . Psal. 19 : 13. Cleanse me from my secret sinnes . The third difference , is to sinne vpon knowledge , but of infirmitie , as when a man fearing some imminent daunger , or amazed at the horrour of death , doth against his knowledge denie that truth , which otherwise he would acknowledge and embrace . Such was Peters fall , arising from the ouermuch rashnes of the minde , mingled with some feare . Thus all men offend , when the flesh , and inordinate desires so ouerrule the will and euery good endeauour , that they prouoke man to that , which hee from his heart detesteth . Rom. 7.19 . I doe not the thing which I would , but the euill which I would not , that doe I. The fourth difference , is presumptuous sinning vpon knowledge . Psal. 19. 13. Keepe thy seruant from presumptuous sinnes : let them not raigne ouer me . Hitherto belongeth , I. euery sinne committed with an high hand , that is , in some contempt of God. Numb . 15.30 . The person that doth presumptuously , &c. shal be cut off from amongst his people : because he hath despised the word of the Lord , and and hath broken his commandement . II. Presumption of Gods mercie in doing euill . Eccles. 8.11 . Because sentence against an euill worke is not executed speedily , therefore the heart of the children of men is fully set in them to doe euill . Rom. 2.4 . Despisest thou the riches of his bountifulnes , &c. not knowing that the bountifulnes of God leadeth thee to repentance , &c. The fift difference , is to sinne vpon knowledge and set malice against God , and to this is the sinne against the holy Ghost referred . CHAP. 14. Of the punishment of sinne . HItherto we haue intreated of sinne , wherewithall all mankind is infected : in the next place succeedeth the punishmēt of sinne , which is threefold . The first is in this life , and that diuerse waies . The first concerneth the bodie , either in the prouision with trouble for the things of this life , Gen. 3. 17. or a pronenesse to disease , Matth. 9.2 . Sonne be of good comfort , thy sinnes be forgiuen thee . Ioh. 5. 14. Behold , thou art made whole , sinne no more , least a worse thing fall vpon thee . Deut. 28.21,22 . The Lord shall make the pestilence cleaue vnto thee , vntill he hath consumed thee from the land , &c. Or shame of nakednesse , Gen. 3.7 . Or in womens paines in childbirth . Gen. 3. 16. Vnto the woman he said , I will greatly encrease thy sorrowes , and conceptions : in sorrow shalt thou bring forth children . II. The soule is punished with trembling of conscience , care , trouble , hardnesse of heart , and madnesse . Deut. 28.28 . The Lord shall smite thee with madnesse , and with blindnesse , and with astonying of heart . III. The whole man is punished , 1. with fearefull subiection to the regiment of Satan . Col. 1.13 . Which freed vs from the power of darknesse , and translated vs into the kingdome of his beloued Sonne . Heb. 2. 14. He also himself tooke part with them , that he might destroy through death , him that had power of death , that is , the diuell . 2. A separation from the fellowship of God , and trembling at his presence . Eph. 4. 18. Hauing their cogitation darkned , and beeing straungers from the life of God. Gen. 3. 10. I heard thy voice in the garden , and was afraid , because I was naked , therefore I hid my selfe . 3. Vpon a mans goods , diuers calamities and dammages . Deut. 28.29 . Thou shalt euer be oppessed with wrong , and be pouled , and no man shall succour thee , &c. to the ende of the chapter . To this place may be referred distinction of Lordships : and of this commeth a care to enlarge them , and bargaining with all manner of ciuill seruitudes . 4. The losse of that Lordly authoritie , which man had ouer all creatures ; also their vanitie , which is not onely a weakning , but also a corrupting of that excellencie of the vertues and powers which God at the first put into them . Rom. 8.20 , 21. The creature is subiect to vanitie , not of it owne will , but by reason of him , which hath subdued it vnder hope , &c. 5. In a mans name , infamie and ignominie sometimes after his death . Ierem. 24.9 . The second , is at the last gaspe , namely death , or a change like vnto death , Rom. 6.23 . The wages of sinne is death . The third is , after this life , euen eternall destruction from Gods presence , and his exceeding glorie . 2. Thess. 1.9 . Who shal be punished with euerlasting perdition , from the presence of God , and the glorie of his power . CHAP. 15. Of Election , and of Iesus Christ the foundation thereof . PRedestination hath two parts : Election , and Reprobation . 1. Thess. 5.9 . God hath not appointed vs to wrath , but to obtaine saluation by the meanes of our Lord Iesus Christ. Election , is Gods decree , whereby on his owne free will , he hath ordained certaine men to saluation , to the praise of the glorie of his grace . Eph. 1.4 , 5 , 6. He hath chosen vs in him , before the foundation of the world , according to the good pleasure of his will , to the praise of the glorie of his grace . This decree , is that booke of life , wherein are written the names of the Elect . Revel . 20.12 . Another booke was opened , which is the booke of life , and the dead were iudged of those things , that were written in the bookes , according to their workes . 2. Tim. 2.19 . The foundation of God remaineth sure , and hath this seale , The Lord knoweth who are his . The execution of this decree , is an action , by which God , euē as he purposed with himselfe , worketh all those things , which he decreed for the saluation of the Elect. For they whome God elected to this ende , that they should inherite eternall life , were also elected to those subordinate meanes , whereby , as by steppes , they might attaine this end , and without which , it were impossible to obtaine it . Rom. 8. 29 , 30. Those which he knew before , he also predestinate to be made like to the image of his Sonne , that he might be the first borne amongst many brethren : Moreouer , whome he predestinate , them he called , whome he called , them ●ee iustified , and whome hee iustified , them also he glorified . There appertaine three things to the execution of this decree . First , the foundation . Secondly , the meanes . Thirdly , the degrees . The foundation is Christ Iesus , called of his father from all eternitie , to performe the office of the Mediator , that in him , all those which should be saued , might be chosen . Heb. 5.5 . Christ tooke not to himselfe this honour , to bee made the high Priest , but he that said vnto him , Thou art my Sonne , this day begate I thee , gaue it him &c. Esa. 42.1 . Behold my seruant : I will stay vpon him , mine elect , in whome my soule delighteth : I haue put my spirit vpon him , he shall bring foorth iudgement to the Gentiles . Eph. 1.4 . Hee hath chosen vs in him , meaning Christ. Question . Howe can Christ be subordinate vnto Gods election , seeing he together with the Father decreed all things ? Answ. Christ as he is Mediator , is not subordinate to the very decree it selfe of election , but to the execution thereof onely . 1. Pet. 1.20 . Christ was ordained before the foundation of the world . Augustine in his booke of the Predestinaiion of the Saints , chap. 5. Christ was Predestinate that he might be our head . In Christ we must especially obserue two things , his incarnatiō , & his Office. To the working of his Incarnation , concurre : First , both his Natures . Secondly , their Vnion . Thirdly , their distinction . Christs first Nature , is the Godhead , in as much as it belongeth to the Son , whereby he is God. Phil. 2.6 . Who beeing in the forme of God , thought it no robberie to be equall with God. Ioh. 1.1 . In the beginning was the Word , and the Word was with God , and that Word was God. It was requisite for the Mediatour to be God ; 1. That he might the better sustaine that great miserie , wherewith mankind was ouerwhelmed ; the greatnesse whereof , these foure things declare : I. The grieuousnesse of sinne , wherwith Gods maiestie was infinitely offended . II. Gods infinite anger against this sinne . III. The fearefull power of death . IV. The diuels tyrannie who is prince of this world . 2. That he might make his humaine nature both of plētifull merite , and also of sufficient efficacie , for the work of mans redemption . 3. That he might instill into all the elect eternall life , and holinesse . Esa. 43.12 . I am the Lord , & there is none besides me a Sauiour , I haue declared , and I haue saued , and I haue shewed , when there was no strange god among you : therefore ye are my witnesses , saith the Lord , that I am God. I say , the Godhead , in as much as it is the Godhead of the Sonne , is Christs diuine Nature : not as it is the Godhead of the Father , or the holy Ghost , for it is the office of the Sonne , to haue the administration of euery outward action of the Trinitie , from the Father to the holy Ghost . 1. Cor. 6.8 . And he being by nature the Sonne of the father , bestowet● this priuiledge on those that beleeue , that they are the Sonnes of God by adoption . Ioh. 1.12 . As many as receiued him , to them he gaue to be the sonnes of God. If either the Father or the holy Ghost , should haue beene incarnate , the title of Sonne should haue beene giuen to one of them , who was not the Sonne by eternall generation ; and so there should be moe sonnes then one . Christs other nature , is his humanity , wherby he , the Mediator , is very mā● 1. Tim. 2.5 . One God , & one Mediator betwene God & man , the man Christ Ie●●s . It was necessarie that Christ should be man. First , that God might be pacified in that nature , wherein he was offended . Secondly , that he might vndergo punishment due to sinne , the which the Godhead could not , being void and free from all passion . Furthermore , Christ , as he is man , is like vnto vs in all things , sinne onely excepted . Heb. 2.17 . In all things it became him to be made like vnto his brethren . 1. Cor. 13.4 . Christ therefore is a perfect man , consisting of an essentiall and true soule & bodie , whereunto are ioyned such faculties and properties , as are essentiall vnto both . In his soule , is vnderstanding , memorie , will , and such like : in his bodie , length , breadth , and thicknesse : yea , it is comprehended in one onely place , visible , subiect to feeling , neither is there any thing wanting in him , which may either adorne or make for the beeing of mans nature . Againe , Christ in his humanitie , was subiect to the infirmities of mans nature , which are these : I. to be tempted . Matth. 4.1 . Iesus was carried by the spirit into the desart , to be tempted of the Diuell . II. To feare . Heb. 5.7 . Who in the daies of his flesh did offer vp praiers and supplications with strong crying and teares , vnto him that was able to saue him from death , and was also heard in that which he feared . III. To be angrie . Mark. 3.5 . Then he looked round about on them angerly , mourning also for the hardnesse of their hearts , and said vnto the man , Stretch forth thine hand . IV. Forgetfulnesse of his office imposed vpon him , by reason of the agonie astonishing his senses . Matth. 26.39 . He went a little further , and fell on his face , and praied , saying , O Father , if it be possible , let this cup passe from me : neuertheles , not as I will , but as thou wilt . VVe must hold these things concerning Christs infinitenes ; I. They were such qualities , as did onely affect his humane nature , and not at all constitute the same : and therefore might be left of Christ. II. They were such as were common to all men ; as to thirst , to be wearie , and to die : and not personall , as are agues , consumptions , the leprosie , blindnes , &c. III. He was subiect to these infirmities , not by necessitie of his humaine nature , but by his freewill & pleasure , pitying mankind : therefore in him , such infirmities were not the punishment of his owne sinne , as they are in vs , but rather part of that his humiliation which he did willingly vndergoe for our sakes . CHAP. 16. Of the Vnion of the two natures in Christ. NOwe followeth the Vnion of the two natures in Christ , which especially concerneth his Mediation , for by it his humanity did suffer death vpon the crosse in such sort , as he could neither be ouercome , nor perpetually ouerwhelmed by it . Three things belong to this vniting of Natures . I. Conception , by which his humaine nature was by the wonderfull power and operation of God , both immediately , that is , without mans help , and miraculously framed of the substance of the Virgin Marie . Luke 1.35 . The holy Ghost shall come vpon thee , & the power of the most high shall ouershadow thee . The holy Ghost cannot be said to be the father of Christ , because he did minister no matter to the making of the humanitie , but did onely fashion and frame it of the substance of the Virgin Marie . II. Sanctification , whereby the same humane nature was purified , that is , altogether seuered by the power of the holy ghost , from the least staine of sin , to the end that it might be holy & be made fit to die for others . Luk. 1.35 . That holy thing which shall be borne of thee shall be called the Sonne of God. 1. Pet. 3.18 . Christ hath once suffered for sinnes , the iust for the vniust . 1. Pet. 2.22 . Who did not sinne , neither was there guile found in his mouth . III. Assumption , whereby the Word , that is , the second person in Trinity , tooke vpon him flesh , and the seed of Abraham , namely that his humaine Nature , to the end that it beeing destitute of a proper and personal subsistēce , might in the person of the Word obtaine it : subsisting , and , as it were , beeing supported of the Word for euer . Iohn 1.14 . That Word was made flesh . Heb. 2.16 . Hee tooke not vpon him the nature of Angels , but the seede of Abraham . In the assumption , we haue three things to consider : I. The difference of the two natures in Christ. For the diuine nature , as it is limited to the person of the Sonne is perfect and actually subsisting in it selfe : the other not . II. The manner of vnion . The person of the Sonne did by assuming the humane Nature , create it , & by creating , assume it . III. The product of the Vniō . Whole Christ , God and man , was not made a newe person of the two natures , as of partes compounding a new thing ; but remained still the same person . Nowe whereas the ancient Fathers tearmed Christ a compound person , wee must vnderstand them not properly , but by proportion . For as the parts are vnited in the whole , so these two natures doe concurre togither in one person , which is the Sonne of God. By this we may see , that Christ is one onely Sonne of God , not two : yet in two respects is he one . As he is the eternall Word , hee is by nature the Son of the Father . As he is man , the same Sonne also , yet not by nature or by adoption , but only by personal vnion . Luk. 1.35 . Matth. 3.17 . This is my beloued Son , &c. The phrase in Scripture agreeing to this Vnion , is the communion of properties , concerning which , obserue two rules . I. Of those things , which are spoken or attributed to Christ , some are only vnderstood of his diuine nature . As that Ioh. 8.58 . Before Abraham was , I am . And that Coloss. 1.15 . Who is the image of the inuisible God , the first borne of euery creature . Some againe agree only to his humanitie , as borne , suffered , dead , buried , &c. Luk. 2.52 . And Iesus increased in wisdome and stature , and in fauour with God and man. Lastly , other things are vnderstood , only of both natures vnited togither . As Matth. 17.5 . This is my beloued Son , in whome onely I am well pleased , heare him . Eph. 1.22 . He hath made subiect all things vnder his feete , and hath appointed him ouer all things to be the head to the Church . II. Some things are spoken of Christ , as he is God , which must be interpreted according to his humane nature . Act. 20.28 . To feed the Church of God , that is , Christ , which he ( according to his manhood ) hath purchased with his own blood . 1. Cor. 2.8 . If they had knowne this , they would neuer haue crucified the Lord of glory . Contrarily , some things are mentioned of Christ , as he is man , which onely are vnderstood of his diuine nature . Ioh. 3.13 . No man ascended vp to heauen , but he that hath descended from heauen , the sonne of man which is in heauen . This is spoken of his manhood , whereas we must vnderstand , that onely his Deitie came downe from heauen . Ioh. 6.62 . What if ye should see the sonne of man , ( vz. Christs humane nature ) ascend vp , where hee ( vz. his Deitie ) was before . Lastlie , by reason of this Vnion , Christ , as he is man , is exalted aboue euery name : yea , he is adored , and hath such a great ( though not infinite ) measure of gifts , as farre surpasse the gifts of all Saints and Angels . Eph. 1.21 . And set him at his right hand in heauenly places ●●●re aboue all principalitie , and power , and might , and domination , and euery name that is named , not in this world onely , but in that also that is to come . Heb. 1.6 . When he bringeth his first begotten Sonne into the world , he saith , And let all the Angels of God worship him . Col. 2.3 . In whome all the treasures of wisdome and knowledge are hidden . Phil. 2.9 , 10. Therefore god exalted him on hie , & gaue him a name aboue all names , that at the name of Iesus euery knee should bow ( namely , worship , and be subiect to him ) both of things in heauen , and things in earth , and things vnder the earth . CHAP. 17. Of the distinction of both Natures . THe distinction of both Natures , is that , whereby they , with their properties and effects , remaine , without composition , mingling , or conuersion , distinct . Ioh. 10.17,18 . Therefore doth my Father loue me , because I lay downe my life , that I may take it againe . No man taketh it from me , but : I lay it downe of my selfe . I haue power to lay it downe , and haue power to take it againe . Ioh. 13.31 , 32. Now is the Son of man glorified , & God is glorified in him . If God be glorified in him , God shall also glorifie him in himselfe . Here we may obserue , that there is one will in Christ , as God : another , as man. Matth. 26.39 . Not as I will but as thou wilt . This also approoueth that sentence of the Chalcedon Creede . Wee confesse , that one and the same Christ Iesus , both Sonne , Lord , only begottē , is known and preached to be in two natures without confusion , mutation , distinction , or separation . Lastly , hereby it is manifest , that Christ , when he became that which he was not ( namely man ) continued still that which he was ( very God. ) CHAP. 18. Of Christs Natiuitie and Office. THus much concerning Christs incarnation , the cleere declaration thereof was by his natiuitie . The natiuity of Christ , is that wherby Mary a Virgin , did after the course of nature , and the custome of women , bring forth Christ that Word of the father , and the Son of Dauid : so that those are much deceiued , which are of opinion that Christ , after a miraculous maner , came into the world , the wombe of the Virgin beeing shut . Luk. 2.23 . Euery man child which first openeth the womb , shall be called holy to the Lord. The which place of scripture is applyed to Mary & our Sauiour Christ. Hence is it , that the Virgin Marie is said ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to bring forth god albeit she is not any way mother of the Godhead . For Christ as hee is God , is without mother , and as man , without Father . It is conuenient to be thought ; that Mary continued a Virgin vntill her dying day , albeit we make not this opinion any article of our beleefe . I. Christ beeing now to depart the world , committed his mother to the tuition and custodie of his disciple Iohn , which it is like he would not haue done , if shee had had any children , by whom , as custome was , shee might haue beene prouided for . Ioh. 19. 26. II. It is likely that shee who was with childe by the holy Ghost , would not after know any man. III. It is agreed of by the Church in all ages . Christ beeing now borne , was circumcised the eight day , that he might fulfill all the righteousnes of the law : and b●●●g thirtie yeares of age , he was baptized , that he beeing publiquely and solemnly inuested into the office of his Mediatorship , might take vpon him the guilt of our sinnes . He was both circumcised and baptized , that we might learne : I. That the whole efficacie of the Sacraments , depend alone and wholly vpon him . II. That he was Mediatour of mankind , both before and after the Law , as also vnder grace . III. That he is the knot and bond of both couenants . His Office followeth , to the perfect accomplishing whereof , he was annointed of his Father , that is , he was sufficiently furnished both with gifts and authoritie . Hebr. 1.9 . Therefore God , euen thy God annointed thee with the oyle of gladnesse aboue thy fellowes . Esa. 61.1 . The Spirit of the Lord was vpon me , therfore be annointed me . Ioh. 3.34 . God giueth him not the Spirit by measure . If any man inforce this as a reason , that Christ could not performe the Office of a Mediatour , beeing not the meane or middle betwixt God and man , but the partie offended , & so one of the extreames : we must know that Christ is two waies said to be the middle or meane . I. Betwixt God and all men : for being both God and man , he doth participate with both extreames . II. Betwixt God and the faithfull onely : first , according to his humanitie , whereby he receiued the Spirit without measure . Secondly , according to his diuine nature , namely , as he is the Word . Now the Word is middle , betwixt the Father and the faithfull : I. In regard of order , because the Word was begotten of the Father , and by it we haue accesse vnto the Father . This subordination , which is of the Sonne to the Father , is not in the diuine essence , seuerally and distinctly considered , but in the relation or manner of hauing the essence . And after this manner those things which are subordinate , cannot be vnequall , if they haue one and the same singular essence . II. In regard of his office , the which , beeing imposed on him by his Father , he did willingly vndergoe , and of his owne accord . Christ doth exercise this office according to both natures vnited in one person , and according to each nature distinct one from the other . For in reconciling God and man together , the flesh performeth some things distinctly , and the Word other things distinctly . Againe , some other things are done not by the Word or flesh alone , but by both together . This office is so appropriate to Christ , that neither in whole , or in part , can it be translated to any other . Hebr. 7.24 . This man because he endureth for euer , hath an euerlasting priesthood , or a priesthood that cannot passe from one to another . Therfore Christ , as he is God , hath vnder him , Emperours , Kings , Princes to be his Vicegerents ; who therefore are called Gods. Psal. 82.1 . But as he is Mediator , that is , a Priest , a Prophet , & King of the Church , he hath no Vicegerent , Vicar , or Lieuetenant , who , in his either Kingly or Priestly office , in both , or but one , can be in his stead . Christs office is threefold , Priestly , Propheticall , Regall , Psal. 110.1,2,3,4 . Esai 42.1 . Christs Priesthood , is an office of his , wherby he performed all those things to God , whereby is obtained eternall life . Heb. 5.9 . And being consecrate , was made the author of eternall saluation , vnto all them that obey him : and is called of God an high Priest for euer after the order of Melchisedec . Chap. 7. 24,25 . This man because he endureth for euer , hath an euerlasting Priesthood , wherefore he is able also perfectly to saue all them that come vnto God by him . His Priesthood , consisteth of two parts . Satisfaction , and Intercession . Satisfaction , is that , whereby Christ is a full propitiation to his Father for the Elect. Iob. 23.23 . If there be a messenger with him , or an interpreter , one of a thousand , to declare vnto man his righteousnes , then will he haue mercie vpon him , and will say , Deliuer him that he goe not downe into the pit , for I haue found a reconciliation . Rom. 3.24 . And are iustisied freely by his grace , through the redemption that is in Christ Iesus . v. 25. Whome God hath set forth to be a reconciliation thorough faith in his blood . 1. Ioh. 2. 2. He is a propitiation for our sinnes . Christ satisfied Gods anger for mans offence , according to his humanitie , by performing perfect obedience to the will of God , according to his Deitie , by ministring such especiall dignitie to his perfect obedience , as was both full of merit and efficacie before God , for the saluation of the Elect. Ioh. 17.19 . For their sakes sanctifie I my selfe , that they also may be sanctified through the truth . Act. 20.28 . To feed the flocke of God , which he hath purchased with his owne blood . 2. Cor. 5.19 . God was in Christ , and reconciled the world to himselfe , not imputing their sinnes vnto them . Satisfaction , comprehendeth his passion , and fulfilling the Law. His passion , is the first part of satisfaction , by which , he hauing vndergone the punishment of sinne , satisfied Gods iustice , and appeased his anger for the sinnes of the faithfull . His passion was on this manner . a Somewhat before his death , partly feare arising from the sense of Gods wrath imminent vpon him , partly griefe possessing , as it were , each part of him , so disturbed his sacred minde , b that inwardly for a while it stroke into him a strange kinde of astonishment , or rather obliuion of his dutie imposed vpon him : and outwardly c made him pray vnto his Father ( if he would ) to remooue that cuppe from him , the which he did expresse with no small crie , many teares , and a bloody sweate , d trickling from his bodie vnto the ground . But when he came againe vnto himselfe , e he freely yeelded himselfe vnto his Father to satisfie vpon the crosse for the transgression of man. After this his agonie was ouerpassed , f by Iudas his treacherie Christ is apprehended , and g first he is brought to Annas , after to Caiaphas , where Peter denieth him : h from Caiaphas is he lead bound to Pilate , i Pilate posteth him ouer to Herod , k he transposteth him backe againe to Pilate , l who acknowledgeth his innocencie , and yet condemneth him as an offender . This innocent thus condemned , is m pitifully scourged , crowned with thornes , scoffed , spitted at , spitefully adiudged to the death of the crosse ; n on which his hands and feete are fastened with nayles . Here staied not his passions , but after all these , o he became accursed to God the Father , that is , God poured vpon him , beeing thus innocent , such a sea of his wrath , as was equiualent to the sinnes of the whole world . He now beeing vnder this curse , through the sense and feeling of this straunge terrour , p complaineth to his Father , that he is forsaken : who notwithstanding , encountring then with Satan and his Angels , did vtterly vanquish q and ouercome them . When this was ended , his heart r was pierced with a speare , till the bloode gushed out from his sides , and he gaue vp s the ghost : and t commended his spirit to his Fathers protection , the which immediately went into Paradise . His bodie , u whereof not one bone was broken , was buried , and three daies was x ignominiously captiuated of death . In this description of Christs passion , we may note fiue circumstances especially . I. His Agonie , namely , a vehement anguish , arising vpon the conflict of two contrarie desires in him : The first , was to be obedient to his Father . The second , to auoid the horror of death . Luk. 22.44 . Beeing in an agonie , be prayed more earnestly , and his sweate was like droppes of blood , trickling downe to the groūd . Hebr. 5.7 . In the daies of his flesh did offer vp prayers and supplications with strong crying and teares vnto him , that was able to saue him from death , and was also heard in that which he feared . II. His Sacrifice , which is an action of Christs , offering himselfe to God the Father , as a ransome for the sinnes of the Elect. Hebr. 9.26 . Nowe in the ende of the world hath he appeared once to put away sinne , by the sacrifice of himselfe . In this sacrifice , the oblation was Christ , as he was man. Heb. 10.10 By the which will we are sanctified , euen by the offering of Iesus Christ once made . The Altar also was Christ , as he was God. Heb. 13.10 . We haue an Altar , whereof they haue no authoritie to eate which serue in the Tabernacle . Hebr. 9.14 . How much more shall the bloode of Christ , which through the eternall spirit offered himselfe without spot to God , purge your conscience from dead workes , to serue the liuing God ? Hence it is that Christ is saide to sanctifie himselfe , as he is man , Ioh. 17.19 . For their sakes sanctifi● I my selfe . Math. 23.17 . As the altar , the gift , and the temple , the gold . Math. 23.17 . Christ is the Priest , as he is God and man. Heb. 5.6 . Thou art a Priest for euer after the order of Melchisedec . 1. Tim. 2.5,6 . One Mediatour betweene God and man , the man Christ Iesus , who gaue himselfe a ransome for all men , to be a testimonie in due time . III. God the fathers acceptation of that his sacrifice in which he was wel pleased . For , had it beene that God had not allowed of it , Christs suffering had beene in vaine . Matth. 3.17 . This is my beloued Sonne , in whome I am well pleased . Eph. 5.1 . Euen as Christ loued vs and gaue himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour to God. IV. Imputation of mans sinne to Christ , whereby his Father accounted him as a transgressour , hauing translated the burden of mans sinnes to his shoulders . Esai 53. 4. He hath borne our infirmities , and caried our sorrowes : yet we did iudge him as plagued and smitten of God , and humbled : But he was wounded for our transgressions , he was broken for our iniquities , &c. and v. 12. He was counted with the transgressours , and he bare the sinnes of many . 2. Cor. 5.21 . He hath made him to be sinne for vs , which knew no sinne , that we should be made the righteousnes of God in him . V. His wonderfull humiliation , consisting of two parts : I. In that he made himselfe of small or no reputation in respect of his Deitie . Philip. 2.7,8 . He made himselfe of no reputation , &c. he humbled himselfe , and became obedient vnto the death , euen the death of the crosse . We may not thinke , that this debasing of Christ came , because his diuine nature was either wasted or weakened , but because his Deitie did , as it were , lay aside , and conceale his power and maiestie for a season . And as Irenaeus saith , The Word rested , that the humane nature might be crucified , and dead . II. In that he became execrable , which is , by the law accursed for vs. Gal. 3.10 . Cursed is euery one that remaineth not in all things written in the booke of the Law to doe them . This accursednesse , is either inward or outward . Inward is the sense of Gods fearefull anger vpon the crosse . Revel . 19. 15. He it is that treadeth the winepresse of the fiercenes and wrath of Almightie God. Esai 53.5 . He is grieued for our transgressions , the chastisment of our peace was vpon him , and with his stripes we were healed . This appeared by those droppes of bloode , which issued from him , by his cryings to his Father vpon the crosse , and by sending of Angels to comfort him . Hence was it , that he so much feared death , which many Martyrs entertained most willingly . His outward accursednes , standeth in three degrees . I. Death vpon the crosse , which was not imaginarie , but true , because blood and water issued frō his heart . For seeing that water and blood gushed forth together , it is very like , the casket or coate which inuesteth the heart called Pericardion , was pierced . As Columbus obserueth in his Anatomie , 7. booke . Ioh. 19●4 . His death was necessarie , that he might confirme to vs the Testament , or Couenant of grace promised for our sakes . Heb. 19.15,16 . For this cause is he the Mediator of the new Testament , that through death , &c. they which were called , might receiue the promise of eternall inheritance : for where a testament is there must be the death of him that made the testament , &c. ver . 17. II. Buriall , to ratifie the certentie of his death . III. Descension into hell , which we must not vnderstand that he went locally into the place of the damned , but that for the time of his abode in the graue he was vnder the ignominious dominion of death . Act. 2.24 . Whome God hath raised vp and loosed the sorrowes of death ; because it was vnpossible that he should be holden of it . Ephes. 4.9 . In that he ascended , vvhat vvas it but that he also he descended first into the lowest part of the earth ? It was necessarie that Christ should be captiuated of death , that he might abolish the sting , that is , the power thereof . 1. Cor. 15. 55. O death where is thy sting ! O hell where is thy victorie ! Thus we haue heard of Christs maruelous passion , whereby he hath abolished both the first and second death , due vnto vs for our sinnes , the which ( as we may further obserue ) is a perfect ransom for the sinnes of all and euery one of the Elect. 1. Tim. 2.6 . Who gaue himself a ransome for all men . For it was more , that Christ the onely begotten Sonne of God , yea , God himselfe for a small while should beare the curse of the Law , then if the whole world should haue suffered eternall punishment . This also is worthie our meditation , that then a man is wel grounded in the doctrine of Christs passion , when his heart ceaseth to sinne , & is pricked with the griefe of those sinnes , whereby , as with speares he pierced the side of the immaculate lambe of God. 1. Ioh. 3.6 . Who so sinneth , neither hath seene him , nor knowne him . Zach. 12.10 . And they shall looke vpon him , whome they haue pierced , and they shall lament for him , as one lamenteth for his onely sonne , and be sorie for him , as one is sorie for his first borne . After Christs passion , followeth the fulfilling of the Law , by which he satisfied Gods iustice in fulfilling the whole Law. Rom. 8. 3,4 . God sent his owne Sonne , that the righteousnes of the Law might be fulfilled by vs. He fulfilled the Law , partly by the holines of his humane nature , and partly by obedience in the works of the Law. Rom. 8.2 . The Law of the spirit of life , which is in Christ Iesus , hath freed me from the Law of sinne , and of death . Matth. 3. 15. It becommeth vs to fulsill all righteousnes , &c. Ioh. 17.19 . Now succeedeth the second part of Christs priesthood , namely , intercession , whereby Christ is an Aduocate , and intreater of God the Father for the faithfull . Rom. 8.34 . Christ is at the right hand of God , and maketh request for vs. Christs intercession is directed immediately to God the Father . 1. Ioh. 2.1 . If any man sinne , we haue an Aduocate with the Father , euen Iesus Christ the iust . Now as the Father is first of the Trinitie in order , so if he be appeased , the Sonne and the holy Ghost are appeased also . For there is one and the same agreement and will of all the persons of the Trinitie . Christ maketh intercession according to both natures . First , according to his humanitie , partly by appearing before his Father in heauen , partly by desiring the saluation of the Elect. Hebr. 9.24 . Christ is entred into very heauen to appeare now in the sight of God for vs. and chap. 7. 25. He is able perfectly to saue them that come to God by him , seeing he euer liueth to make intercession for them . Secondly , according to his Deitie , partly by applying the merit of his death ; partly by making request by his holy Spirit , in the hearts of the Elect , with sighes vnspeakable . 1. Pet. 1.2 . Elect according to the foreknowledge of the Father to the sanctification of the Spirit . Rom. 8. ●6 . The Spirit helpeth our infirmities : for we know not what to pray as we ought , but the Spirit it selfe maketh request for vs with sighes which cannot be expressed . We are not therefore to imagine or surmise , that Christ prostrateth himselfe vpon his knees before his Fathers throne for vs , neither is it necessarie , seeing his very presence before his father , hath in it the force of an humble petition . The end of Christs intercession is , that such as are iustified by his merits , should by this meanes continue in the state of grace . Now Christs intercession preserueth the elect in couering their continuall slipps , infirmities , and imperfect actions , by an especiall and continuall application of his merits . That by this meanes mans person may remaine iust , and mans works acceptable to God. 1. Ioh. 2.2 . Hee is a reconciliation for our sinnes , and not for ours onely , but for the sinnes of the whole world . 1. Pet. 2.5 . Yee as liuely stones , be made a spirituall house and holy Priesthood , to offer vp spirituall sacrifices acceptable to God by Iesus Christ. Reuel . 8.3,4 . And another Angell came and stood before the altar , hauing a golden censer , and much odours was giuen vnto him that he should offer with the prayers of all Saints vpon the golden altar , which is before the throne , and t●● smoke of the odors with the prayers of the Saints , went vp before God out of the Angels hand . Thus farre concerning Christs priesthood ; nowe follow his Propheticall and Regall offices . His Propheticall office , is that , whereby he immediately from his Father , renealeth his word and all the meanes of saluation comprised in the same . Ioh. 1.18 . The Son , which is in the bosome of his father , he hath declared vnto you . Ioh. 8.26 . Those things which I heare of my father , I speake to the world . Deut. 18.18 . I will raise them vp a Prophet , &c. The word was first reuealed , partly by visions , by dreames , by speech ; partly by the instinct and motion of the holy ghost . Heb. 1.1 . At sundry times , & in diuers manners , God spake in old time to our Fathers the Prophets : in these last daies he hath spoken to vs by his sonne . 2. Pet. 1.21 . Prophecie came not in old time by the will of man , but holy men of God spake as they were mooued by the holy ghost . The like is done ordinarily onely by the preaching of the word , where the holy ghost doth inwardly illuminate the vnderstanding . Luk. 24.45 . Then opened he their vnderstanding , that they might vnderstand the Scriptures . v. 21.15 . I I will giue you a month and wisdome , where against all your aduersaries shall not bee able to speake , nor resist . Act. 16.14 . Whose heart the Lord opened that shee attended on the things that Paul spake . For this cause , Christ is called the Doctor , Lawegiuer , and Counsellour of his Church . Matth. 23.10 . Be ye not called D●ctors , for one is your Doctor , Iesus Christ. Iam. 4.12 . There is one Lawgiuer which is able to saue and to destroy . Esa. 9.6 . He shall call his name Counsellour , &c. Yea , he is the Apostle of our profession . Heb. 3.1 . The Angell of the couenant . Malac. 3.1 . And the Mediatour of the new couenant . Heb. 9.15 . Therefore the soueraigne authoritie of expoūding the Scripture , only belongs to Christ : and the Church hath onely the ministerie of iudgement and interpretation committed vnto her . Christs Regall office , is that , whereby he distributeth his gifts , and disposeth all things for the benefit of the elect . Psal. 2. and 110.31.2 . The Lord said vnto my Lord , sit t●ou on my right hand , till I make thine enimies thy footestoole . The execution of Christs Regall office , comprehendeth his exaltation . Christs exaltation , is that , by which he , after his humiliation , was by little and little exalted to glorie ; and that in sundrie respects according to both his natures . The exaltation of his diuine nature , is an apparant declaration of his diuine properties in his humane nature , without the least alteration thereof . Rom. 1. 4. Declared mightily to be the sonne of God , touching the spirit of sanctification by the resurrection from the dead . Act. 2.36 . God hath made him both lord & Christ , whome ye haue crucified . The exaltation of his humanitie , is the putting off from him his seruile cōdition , and all infirmities , and the putting on of such habituall gifts ; which albeit they are created and finite ; yet they haue so great and so marueilous perfection , as possibly can be ascribed to any creature . The gifts of his minde , are wisdome , knowledge , ioy , and other vnspeakeable vertues of his bodie , immortalitie , strength , agilitie , brightnesse . Philip. 3.21 . Who shall change our vile bodies , that it may be fashioned like vnto his glorious body . Math. 17.2 . He was trāsfigured before them , & his face did shine as the sunne , and his cloathes were as white as the light . Heb. 1.9 . God euen thy God hath annointed the with the oyle of gladnes aboue thy fellows . Eph. 1.20.22 . Christs bodie , although it be thus glorified , yet is it still of a solide substāce , compassed about , visible , palpable , and shall perpetually remaine in some certaine place . Luk. 24.39 . Behold my hands , and my feete , it is euen I , touch me , and see : a spirit hath no flesh and bones , as ye se me haue . There be three degrees of Christs exaltation . I. His resurrection , wherein by his diuine power he subdued death , and raised vp himselfe to eternall life . 2. Cor. 13.4 . Though he was crucified concerning his infirmitie , yet liueth he through the power of God. Matth. 28.6 . Hee is not here , for he is risen , as he said , Come see the place where the Lord was laid . The ende of Christs resurrection , was to shewe that his satisfaction , by his passion and death , was fully absolute . For one onely sinne would haue detai●ed the Mediatour vnder the dominion of death , though he had fully satisfied for all the rest . 1. Cor. 15.17 . If Christ be not raised , your faith is in vaine : yee are yet in your sinnes . Rom. 4.25 . Who was deliuered to death for our sinnes , and is risen againe for our iustification . II. His ascension into heauen , which is a true , locall , and visible translation of Christs humane nature from earth into the highest heauen of the blessed , by the vertue & power of his Deitie . Act. 1.9 . When he had spoken these things , while they beheld , he was taken vp : for a cloud tooke him vp out of their sight : and while they looked stedfastly towards heauen , as he went beholde , two men stood by thē in white apparell : which also said , Ye men of Galile , why stand ye gazing into heauen , this Iesus which is taken vp from you into heauen , shall come as ye haue seene him goe into heauen . Eph. 4.10 . He ascended farre aboue all the heauens . The end of Christs ascens●on was , that he might prepare a place for the faithfull , giue them the holy ghost , and their eternall glorie . Ioh. 14.2 . In my fathers house are many mansions : if it were not so , I would haue told you : I goe to prepare a place for you . c. 16.7 . If I goe not away , the Comforter will not come vnto you : but if I depart , I will send him vnto you . III. His sitting at the right hand of God the father , which metaphorically signifieth that Christ hath in the highest heauens actually all glorie , power , & dominion . Heb. 1.3 . By himselfe he hath purged our sinnes , and sitteth at the right hand of the maiestie in the highest places . Psal. 110.1 . The Lord said to my Lord , sit thou at my right hand , till I make thine enimies thy footstoole . 1. Cor. 15.25 . Hee must raigne till he hath put all his enemies vnder his feete . Act. 7.55 . He being full of the holy Ghost looked stedfastly into heauen , and sawe the glory of God , and Iesus standing at the right hand of God. Mark. 20.22 . His regall office hath two parts . The first is , his regiment of the kingdome of heauen , part whereof is in heauen , part vpon the earth , namely the congregation of the faithfull . In the gouernment of his Church , hee exerciseth two prerogatiues royall . The first is , to make lawes . Iames 4.12 . There is one Lawgiuer which is able to saue and to destroy . The second is , to ordaine his ministers . Eph. 4.11 . He gaue some to be Apostles , others Prophets , others Evangelists , some Pastours and teachers , &c. 1. Cor. 12.28 . God hath ordained some in the Church , as first , Apostles , secondly Prophets , thirdly teachers , then them that doe miracles , after that the gifts of healing , helpers , gouernours , diuersitie of tongues . Christs gouernment of the Church , is either his collection of it out of the world or conseruation being collected . Eph. 4.12 . Psal. 10. The second part of his Regall office , is the destruction of the kingdome of darknes . Col. 1.13 . Who hath deliuered vs from the kingdome of darknes . Psal. 2.9 . Thou shalt crus● them with a scepter of yron , and breake them in pieces like a potters vessell . Luk. 19.27 . Those mine enimies , that would not that I should raigne ouer them , bring hither , and slay them before me . The kingdome of darkenesse , is the whole company of Christs enemies . The prince of this kingdome , and of all the members thereof , is the diuell . Eph. 2.2 . Ye walked once according to the counsell of the world , and after the prince that ruleth in the aire , enen the prince that nowe worketh in the children of disobedience . 2. Cor. 4.4 . The God of this world hath blinded the eies of the infidels . 2. Cor. 6.15 . What concord hath Christ with Belial , or what part hath the beleeuer with the infidel . The members of this kingdome , and subiects to Satan , are his angels , and vnbeleeuers , among whome , the principall members are Atheistes , who say in their heart , there is no God. Psal. 14.1 . And Magitians , who bargaine with the diuell , to accomplish their desires . 1. Sam. 28.7 . Psal. 58.5 . Idolatours , who either ador● false Gods , or the true God in an idol 1. Cor. 10.7.20 . Turkes and Iewes are of this bunch ; so are Heretiks , who are such as erre with pertinacie in the foundation of religion . 2. Tim. 2. 18. Apostates , or reuolters from faith in Christ Iesus . Heb. 6.6 . False Christs , who b●are men in hand , they are true Christs . Matth. 24.26 . There were many such about the time of our Sauiour Christ his first comming , as Iosephus witnesseth , book 20. of Iewish antiquities , the 11,12 . & 14. chapters . Lastly , that Antichtist , who , as it is now apparant , can be none other but the Pope of Rome . 2. Thess. 2.3 . Let no man deceiue you by any meanes , for that day shall not come , except there come a departing first , and that that man of sinne bee disclosed , euen the sonne of perdition , which is an aduersarie , and exalteth himselfe against all that is called God , or that is worshipped : so that he doth sit as God in the temple of God , shewing himselfe that he is God. Reuel . 13.11 . And I beheld another beast comming out of the earth , which had two hornes like the Lambe , but he spake like the dragon : And he did all that the first beast could doe before him , and he caused the earth , and them that dwell threin , to worship the beast , whose deadly wound was healed . There were then , first , Antichristes at Rome , when the Bishops thereof would be entitled Vniuersall , or supreame gouernours of the whole world , but then were they complete , when they , togither with Ecclesiasticall censure vsurped ciuill authoritie . After that Christ hath subdued all his enemies , these two things shall ensue : I. The surrendering ouer of his kingdome to God the Father , as concerning the regiment : for at that time shal cease both that ciuil regiment , and spirituall policie , consisting in word and spirit together . II. The subiection of Christ , onely in regard of his humanity , the which then is , when the Sonne of God shall most fully manifest his maiestie , which before was obscured by the flesh as a vaile , so that the same flesh remaining both glorious & vnited to the Sonne of God , may by infinite degrees appeare inferiour . We may not therefore imagine , that the subiection of Christ , consisteth in diminishing the glorie of the humanitie , but in manifesting most fully the maiestie of the Word . CHAP. 19. CONCERNING THE OVTWARD MEANES of executing the decree of election , and of the Decalogue . AFter the foundation of Election , which hath hitherto beene deliuered , it followeth , that we should intreat of the outward meanes of the same . The meanes are Gods Couenant , and the seale therof . Gods couenant , is his contract with man , concerning life eternall , vpon certaine conditions . This couenant consisteth of two parts : Gods promise to man , Mans promise to God. Gods promise to man , is that , whereby he bindeth himselfe to man to bee his God , if he breake not the condition . Mans promise to God , is that , whereby he voweth his allegiance vnto his Lo●d , and to performe the condition betweene them . Againe , there are two kindes of this couenant . The couenant of workes , & the couenant of grace . Ierm . 31 . 3●.42.43 . Behold the daies come , saith the Lord , that I will make a now cou●nant with the house of Israel , and with the house of Iudah , not a●cording to the couenant I made with their fathers , when I tocke them ●y the hand to bring them out of the land of Egypt ; the which my couenant they brake ; al●hough I was an husband to them , saith the Lord. But this shall be the couenant , that I will make with the house of Israel : after those daies , saith the Lord , I will put my law in their inward parts , and write it in their hearts , and will be their God , and they shall be my people . The couenant of works , is Gods couenant , made with condition of perfect obedience , and is expressed in the morall law . The Morall Law , is that part of Gods word , which commandeth perfect obedience vnto man , as well ●n his nature , as in his actions , and forbiddeth the contrarie . Rom. 10.5 . Moses thus describeth the righteousnes which is of the Law , that the man , which doth these things , shall liue thereby . 1. Tim. 1.5 . The end of the commandement ; is loue out of a pure heart , and of a good conscience , and faith vnfained . Luk. 16.27 . Thou shalt loue the Lord thy God , with all thine heart , with all thy soule , and with all thy strength . Rom. 7. We know that the law is spirituall . The Law hath two parts . The Edict , commanding obedience , and the condition binding to obedience . The condition is eternall life to such as fulfill the law : but to transgressours , euerlasting death . The Decalogue or ten Commandements , is an abridgement of the whole Law , and the couenant of workes . Exod. 34.27 . And the Lord said vnto Moses , Write thou these words , for after the tenour of these words , I haue made a covenant with thee , and with Israel . And was there with the Lord fourtie daies and fourtie nights , and did neither eate bread , nor drinke water , and he wrote in the Tables the words of the covenant , euen the tenne Commandements . 1. King. 8.9 . Nothing was in the Arke , saue the two Tables of stone , which Moses had put there at Horeb , where the Lord made a couenant with the children of Israel , when he brought them out of the land of Egypt . Matth. 22.40 . On these two commandements hangeth the whole Law and the Prophets . The true interpretation of the Decalogue , must be according to these rules . I. In the negatiue , the affirmatiue must be vnderstood : and in the affirmatiue , the negatiue . II. The negatiue bindeth at all times , and to all times : and the affirmatiue , bindeth at all times , but not to all times : and therefore negatiues are of more force . III. Vnder one vice expressely forbidden , are comprehended all of that kind , yea , the least cause , occasion , or entisement thereto , is as well forbidden , as that 1. Ioh. 3.15 . Whosoeuer hateth his brother , is a manslayer . Matth. 5.21 . to the ende . Euill thoughts are condemned , as well as euill actions . IV. The smallest sinnes are entituled with the same names , that that sinne is , which is expressely forbidden in that commandement , to which they appertaine . As in the former places , hatred is named murther , and to looke after a woman with a lusting eye , is adulterie . V. We must vnderstand euery commandement of the law so , as that we annex this condition : vnlesse God command the contrarie . For God being an absolute Lord , and so aboue the law , may command that which his law forbiddeth : so he commanded Isaac to be offered , the Egyptians to be spoiled , the brasen Serpent to be erected which was a figure of Christ , &c. The Decalogue , is described in two Tables . The summe of the first Table , is , that we loue God with our mind , memorie , affections , and all our strength . Matth. 22. 37. This is the first , ( to wit , in nature and order ) and great commandement , ( namely , in excellencie , and dignitie . CHAP. 20. Of the first commandement . THe first table hath foure commandements . The first , teacheth vs to haue and choose the true God for our God. The words are these . I am Iehouah thy God , which brought thee out of the land of Egypt , and out of the house of bondage . Thou shalt haue none other God but me . The Resolution . I am ] If any man rather iudge , that these words are a preface to al the commandements , then a part of the first , I hinder him not : neuerthelesse , it is like , that they are a perswasion to the keeping of the first commandement : & that they are set before it , to make way vnto it : as being more hard to be receiued , then the rest . And this may appeare , in that the three commandements next following haue their seuerall reasons . Iehouah ] This word signifieth three things : I. Him who of himselfe , and in himselfe , was from all eternitie . Reuel . 1.8 . Who is , who was , and who is to come . II. Him which giueth being to all things , when they were not , partly by creating , partly by preseruing them . III. Him which mightily causeth that those things which he hath promised , should both be made , and continued . Exod. 6.1 . Rom. 4. 17. Here beginneth the first reason of the first commandement , taken from the name of God : it is thus framed . He that is Iehouah , must alone be thy God. But I am Iehouah : Therefore I alone must be thy God. This proposition is wanting : the assumption is in these words ( I am Iehouah ) the conclusion is the commandement . Thy God ] These are the words of the couenant of grace . Ier. 32.33 . wherby the Lord promiseth to his people , remission of sinnes , and eternall life . Yea these words are as a second reason of the commandements , drawne from the equalitie of that relation , which is betweene God and his people . If I be thy God , thou againe must be my people , and take me alone for thy God. But I am thy God : Therefore thou must be my people , and take me alone for thy God. The assumption , or second part of this reason , is confirmed by an argumēt taken from Gods effects , when he deliuered his people out of Egypt , as it were , from the seruitude of a most tyrannous master . This deliuerie was not appropriate onely to the Israelites , but in some sort to the Church of God in all ages : in that it was a typ●●f a more surpassing deliuerie , from that fearefull kingdome of darkenes . 1. Cor. 10.1,2 . I would not haue you ignorant , brethren , that all our Fathers were vnder the cloude , and all passed through the red sea , and were all baptized vnto Moses in the cloude , and in the sea . Coloss. 1.13 . Who hath deliuered vs from the power of darkenes , and translated vs into the kingdome of his deare sonne . Other Gods or strange gods ] They are so called , not that they by nature are such , or can be , but because the corrupt , and more then diuelish heart of carnall man esteemeth so of them . Phil. 3.19 . Whose God is their bellie . 1. Cor. 4.4 . Whose mindes the God of this world hath bewitched . Before my face ] That is , ( figuratiuely ) in my sight or presence , to whom the secret imaginations of the heart are knowne : and this is the third reason of the first commandement , as if he should say . If thou in my presence reiect me , it is an heinous offence : see therfore thou doe it not . After the same manner reasoneth the Lord. Gen. 17.1 . I am God almightie , therefore walke vpright . The affirmatiue part . Make choice of Iehouah to be thy God. The duties here commanded , are these : I. To acknowledge God , that is , to know and confesse him , to bee such a God , as he hath reuealed himselfe to be in his worde , and creatures . Col. 1.10 . Increasing in the knowledge of God. Ierem. 24. 7. And I will giue them an heart to know me , that I am the Lord , and they shall be my people , and I will be their God : for they shall return vnto me with their whole heart . In this knowledge of God must we glorie . Ierem. 9.24 . Let him that glorieth , glory in this , that he vnderstandeth and knoweth me : for I am the Lord which shew mercie , iudgement , and righteousnes in the earth . II. An vnion with God , whereby man is knit in heart with God. Iosh. 23. 8. Sticke fast vnto the Lord your God , as yee haue done vnto this day . Act. 11.23 . He exhorted all , that with purpose of heart , they would cleaue to the Lord. Man cleaueth vnto God three manner of waies : in affiance , in loue , and feare of God. Affiance , is that , whereby a man acknowledging the power and mercie of God , and in him , against all assaults whatsoeuer , doth stedfastly rest himselfe . 2. Chro. 20.20 . Put your trust in the Lord your God , and ye shall be assured , beleeue his Prophets and ye shal prosper . Psal. 27.1 . God is my light , and my saluation , whome should I feare ? God is the strength of my life , of whom should I be afraid ? v. 3. Though an hoast pitched against me , mine heart should not be afraide : though warre be raised against me , I will be secure . Hence riseth patience , and alacritie in present perils . Psal. 39.19 . I should haue beene dumb , and not opened my mouth , because thou didst it . 2. Sam. 16.10 . the King said , What haue I to doe with you , ye sonnes of Zeruiah ? If he cursed , because the Lord said , Curse Dauid , what is he that dare say , Why doest thou so ? Gen. 45.5 . Be not sad neither grieued with your selues , that ye sold me hither : for God did send me before you for your preseruatiō . v. 8. Now then , you sent me not , but god himselfe . 2. King. 6.16 . Feare not , for they that be with vs , are moe , thē they that be with thē . This affiance engendreth hope , which is a patient expectatiō of Gods presence & assistance in all things that are to come . Psal. 37.5 . Cōmit thy way vnto the Lord , and trust in him , and he shall bring it to passe . vers . 7. Waite patiently vpon the Lord , and hope in him . Prou. 16.3 . Commit thy worke vnto the Lord , and thy thoughts shall be directed . The loue of God , is that , wherby man acknowledging Gods goodnes and fauour towards him , doth againe loue him aboue all things . Deut. 6.5 . Thou shalt loue the Lord thy God with all thine heart , with all thy soule , and with all thy strength . The marks of the true loue of God are these : I. To heare willingly his word . II. To speake often to him . III. To thinke often of him . IV. To do his will without irkesomnes . V. To giue bodie , and all for his cause . VI. To desire his presence aboue all , & to bewaile his absence . VII . To embrace al such things as appertaine to him . VIII . To loue and hate that which he loueth and hateth . IX . In all things to seeke to please him . X. To draw others vnto the loue of him . XI . To esteeme highly of such gifts and graces , as he bestoweth . XII . To stay our selues vpon his counsels reuealed in his word . Lastly , to call vpon his name with affiance . The feare of God , is that whereby man , acknowledging Gods both mercy and iustice , doth as it were a capital crime feare to displease God. Psal. 103. 3. With thee is mercie , that thou maist be feared . Habak . 3.16 . When I heard it , my belly trembled , my lips shooke at the voice : rottennes entred into my bones , & I trembled in my selfe , that I might rest in the day of trouble , when he commeth vp against the people to destroy them . Psal. 4.4 . Tremble , and sinne not . Hence ariseth the godly mans desire , to approoue himselfe in all things to his God. Gen. 5.22 . And Henoch walked with God , after that , &c. Gen. 17. 1. God said to him , I am al-sufficient , walke before me and be thou perfect . Out of these three former vertues , proceedeth humilitie , whereby a man acknowledging Gods free bountie , and prostrating himselfe before him , doth ascribe vnto him all praise and glorie . 1. Cor. 1.31 . Let him that glorieth , glorie in the Lord. 1. Pet. 5.5 . Decke your selues inwardly with lowlinesse of mind : for God resisteth the proud , and giueth grace to the humble . v. 6. Humble your selues therefore vnder the mightie hand of God , that he may exalt you in due time . 1. Chro. 29. 10,11 . And Dauid sayd , Blessed be thou , O Lord God of Israel our father for euer , and thine , O Lorde , is greatnes and power , and glorie , and victorie , and praise : for all that is in heauen , and in earth is thine , &c. and v. 14. But who am I , and what is my people , that we should be able to offer willingly on this sort : for all things come of thee , and of thine owne hand we haue giuen thee , &c. The negatiue part . Account not that as God , which is by nature no God. In this place are these sinnes forbidden : I. Ignorance of the true God and his will , which is not only not to know , but also to doubt of such things , as God hath reuealed in his word , Ierem. 4. 22. My people is foolish , they haue not known me : they are foolish children , and haue none vnderstanding : they are wise to doe euill , but to doe well , they haue no knoweledge . Ierem. 9.3 . They proceede from euill to worse , and haue not knowne me , saith the Lord. II. Atheisme , when the heart denieth either God , or his attributes : as , his Iustice , Wisdome , Prouidence , Presence . Psal. 14. 1. The foole hath said in his heart there is no God. Eph. 2. 12. Ye had no hope , and were without God in the world . Malach. 1.2 . I loue you , saith the Lord , yet ye say , wherein haue we spoken against thee ? v. 14. Ye haue said , it is in vaine to serue God : & what profit is it , that we haue kept his commandements , and that we walked humbly before the Lord of hosts ? III. Errours concerning God , the persons of the Deitie , or the attributs . Heere is it to be reprooued Hellenisme , which is the acknowledging & adoring of a multiplicitie of Gods. August in his 6. booke of the Citie of God. chap. 7. Againe , Iudaisme is here condemned , which worshippeth one God without Christ. The like may be said of the heresies of the Maniches , and Marcian , who denie God the Father : of Sabellius , denying the distinction of three persons : and Arrius , who saith , that Christ the Sonne of God , is not very God. IV. To withdraw , and remooue the affections of the heart , from the lord , and set them vpon other things . Esay 29.13 . The Lord said , this people draweth neere me with their mouth , and honour me with their lips , but their heart is farre from me . Ierem. 12.2 . Thou art neere in their mouth , and farre from their reynes . The heart is many waies withdrawne from God. I. By distrust in God. Heb. 10.38 . The iust shall liue by faith , but if any withdraw himselfe , my soule shall haue no pleasure in him . From this diffidence arise ; I. Impatience in suffering afflictions . Ierem. 20. 14. Cursed be the day wherein I was borne , and let not the day wherein my mother bare me , be blessed . v. 13. Cursed be the man , that shewed my father , saying , a man child is born● vnto thee , and comforted him . v. 18. How is it that I came forth of the wombe , to see labour & sorrow , that my daies should be consumed with shame ? II. Tempting of God , when such as distrust , or rather contemne him , seeke signes of Gods trueth and power . Matth. 4.7 . Thou shalt not tempt the Lord thy God. 1. Corinth . 10.6 . Neither let vs tempt God , as they tempted him , and were destroyed by serpents . v. 10. Neither murmure ye , as some of thē murmured , and were destroyed of the destroyer . III. Desperation . Gen. 4. 13. Mine iniquity is greater then can be pardoned . 1. Thes. 4. 13. Sorrow ye not , as they which haue no hope . IV. Doubtfulnes , concerning the trueth of Gods benefits present , or to come . Psal. 116.11 . I said in mine hast , all men are lyers . II. Confidence in creatures , whether it be in their strength , as Ierem. 17.5 . Cursed is the man that hath his confidence in man , and maketh flesh his arme , but his heart slideth from the Lord. Or riches . Matth. 6.24 . Ye cannot serue God and riches . Eph. 5.5 . No coueto●s person , which is an idolater , hath inheritance in the kingdome of Christ and of God. Or defenced places . Iere. 49. 16. Thy feare , & the pride of thine heart hath deceiued thee , that thou dwellest in the clefts of the Rocke , and keepest the height of the hill : though thou shouldest make thy nest as high as the Eagle , I will bring thee downe from thence , saith the Lord. Or pleasure , and dainties : to such their bellie is their God. Phil. 3. 14. Or in physitians , 2. Chron. 6. 12. And Asa in the nine and thirtieth yeare of his raigne , was diseased in his feete , and his disease was extreame , yet he sought not the Lord in his disease , but to the Physitians . Briefly , to this place principally may be adioyned that diuelish confidence , which Magitians , and all such as take aduise at them , doe put in the diuell , and his workes . Leuit. 20. 6. If any turne after such as worke with spirits , and after soothsayers , to goe a whoring after them , then will I set my face against that person , and will cut him off from among this people . III. The loue of the creature , aboue the loue of God , Math. 10.37 . Hee that loueth father or mother more then me , is not worthie of me , and he that loueth sonne or daughter more then me , is not worthy of me . Iohn 12. 43. They loued the praise of man , more then the praise of God. To this belongeth selfe-loue . 2. Tim. 3.2 . IV. Hatred and contempt of God , when man flieth from God , and his wrath , when he punisheth offences . Rom. 8.7 . The wisdome of the flesh , is enmitie with God. Rom. 1. 30. Haters of God , doers of wrong . V. Want of the feare of God. Psal. 36.1 . Wickednes saith to the wicked man , euen in mine heart , that there is no feare of God before their eyes . VI. Feare of the creature , more then the Creator . Rev. 21.8 . The fearefull and vnbeleeuing , shall haue their part in the lake which burneth with fire and brimstone . Matth. 10.28 . Feare not them which kill the bodie , but feare him that can cast both bodie and soule into hell fire . Ierem. 10.2 . Be not afraid of the signes of heauen , though the heathen be afraid of such . VII . Hardnes of heart , or carnall seruice , when a man , neither acknowledging Gods iudgements , nor his owne sinnes , dreameth he is safe frō Gods vengeance , and such perils , as arise from sinne . Rom. 2.5 . Thou after thine hardnesse , and heart that can not repent , heapest to thy selfe wrath against the day of wrath . Luk. 21.34 . Take heede to your selues , least at any time , your hearts be oppressed with surfetting , and drunkennes , and cares of this life , and least that day come on you as vnawares . These all doe ioyntly ingender pride , whereby man ascribeth all he hath that is good , not to God , but to his owne merit , and industrie , referring and disposing them wholly vnto his owne proper credit . 1. Cor. 4.6 . That ye might learne by vs , that no man presume aboue that which is written , that one swell not against another , for any mans cause . vers . 7. For who separateth thee ? or what hast thou , that thou hast not receiued ? if thou hast receiued it , why reioycest thou , as though thou hadst not receiued it ? Gen. 3.5 . God doth know , that when yee shall eate thereof , your eyes shall be opened , and ye shall be as Gods , knowing good and euill . The highest stayre of prides ladder , is that fearefull presumption , by which many clime rashly into Gods seate of maiestie , as if they were gods . Act. 12. 22 , 23. The people gaue a shout , saying , The voyce of God , and not of man : but immediately the Angel of the Lord smote him , because he gaue not glorie vnto God , so that he was eaten vp of wormes , and gaue vp the ghost . 2. Thess. 2.4 . Which is an aduersarie , and exalteth himselfe against all that is called God , or that is worshipped : so that he doth sit as God in the temple of God , shewing himselfe that he is God. CHAP. 21. Of the second Commandement . HItherto haue we entreated of the first Commandement , teaching vs to entertaine in our hearts , and to make choice of one onely God. The other three of the first Table , concerne that holy profession , which we must make towards the same God. For first , it is necessarie to make choyce of the true God. Secondly , to make profession of the same God. In the profession of God , we are to consider the parts thereof , and the time appointed for this profession . The parts are two : The solemne worship of God , and the glorifying of him . The second Commandement , describeth such holy and solemne worship , as is due vnto God. The words of the Commandement are these : Thou shalt make thee no grauen image , neither any similitude of things which are in heauen aboue , neither that are in the earth beneath , nor that are in the waters vnder the earth : thou shalt not bow downe to them , neither serue them , for I am the Lord thy God , a iealous God , visiting the iniquitie of the fathers vpon the children , vpon the third generation , and vpon the fourth of them that hate me , and shew mercie vnto thousands , vpon them that loue me and keepe my Commandements . The Resolution . Thou shalt not make ] This is the first part of the commandement , forbidding to make an idol : Now an idol is not onely a certaine representation , and image of some fained God , but also of the true Iehouah . The which may be prooued against the Papists by these arguments . The first is , Deut. 4.15 , 16. Take therfore good heede vnto your selues : for yee saw no image in the day that the Lord spake vnto you in Horeb , out of the middest of the fire , that yee corrupt not your selues , and make you a grauen image or representation of any figure : whether it be the likenesse of male or female . Out of the words vttered by Moses , a reason may be framed thus : If ye saw no image ( namely of God ) ye shall make none : But ye saw no image , onely heard a voyce : Therefore ye shall make no image of God. The second reason : That idolatrie which the Israelites committed , the very same is prohibited in this commandement . But the Israelites idolatrie was the worship of God in an image , Hos. 2. 16. At that day , saith the Lord , thou shalt call me no more Baali , but shalt call me Ishi . The golden calfe was an image of God : for when it was finished , Aaron proclaimed that to morrow should be a feast to Iehouah . Exod. 32.5 . And the same calfe is tearmed an idol . Act. 7.41 . Therefore the worshipping of God in an image , is here prohibited . Any grauen image ] Here the more speciall is put for the more generall , namely , a grauen image for all counterfeit meanes of Gods worship . The first part of the commandement is here illustrated , by a double distribution . The first is drawne from the causes . Thou shalt not make thee any idol , whether it be engrauen in wood , or stone : or whether it be painted in a table . The second , is taken from the place . Thou shalt not make thee an idol of things in heauen , as starres and birds : or in the earth , as of man , woman , beasts : or vnder the earth , as fishes . This place is so expounded by Moses , Deut. 4. 14. to the 20. verse . Thou shalt not bow downe to them ] This is the second part of the commandement , forbidding all men to fal downe before an idol . In this word , Bow down , is againe the speciall put for the generall : for in it is inhibited all fained worship of God. For I ] These words are a confirmation of this commandement , perswading to obedience , by foure reasons . The Lord ] ( which is strong ) The first reason , God is strong , and so able to reuenge idolat●ie : Heb. 10.31 . A iealous God ] This speech is taken from the estate of wedlocke : for God is called the husband of his Church . Esay 54.5 . Eph. 5.26,27 . And our spirituall worship , is , as it were , a certaine marriage of our soules , consecrated vnto the Lord. Ier. 2. 2. I remember thee with the kindnes of thy youth , and the loue of thy mariage , when thou wentest after me in the wildernes , in a land that was not sowne . Here is another argument drawne from a comparison of things that be like . Gods people must alone worship him , because they are linked to him , as a wife is to her husband , vnto whome alone she is bound : therefore if his people forsake him , and betroth themselues vnto idols , he will vndoubtedly giue them a bill of diuorcement , and they shall be no more espoused vnto him . Visiting ] To visit , is not onely to punish the children for the fathers offences , but to make notice , and apprehend them in the same faults : by reason they are giuen ouer to commit their fathers transgressions , that for them they be punished . And this is the third reason drawne from the effects of Gods anger . Hate me ] It may be , this is a secret answer , the obiection whereof is not here in expresse wordes set downe , but may be thus framed . What if we vse Idols to inflame and excite in vs a loue and remembrance of thee . The answer is this by the contrarie : You may thinke that your vse of idols kindleth in you a loue of me , but it is so farre from that , that all such as vse them cannot choose but hate me . Shew mercie ] The fourth reason deriued from the effects of Gods mercie to such as obserue this commandement . Here may we first obserue , that Gods mercie exceedeth his iustice . Psal. 103.8 . The Lord is full of compassion and mercie , slow to anger , and of great kindnes . vers . 17. The louing kindnes of the Lord , endureth for euer . vers . 9. He will not alway chide , neither keepe his anger for euer . Secondly , we may not surmise , that this excellent promise is made to euery one particularly , who is borne of faithfull parents . For godly Isaak had godlesse Esau to his sonne , and godlesse Saul , had godly Ionathan . The negatiue part . Thou shalt neither worship false gods , nor the true God with false worship . Many things are here forbidden : I. The representation of God , by an image . For it is a lie . Habak . 2. 18. What profiteth the image ? for the maker thereof hath made it an image and a teacher of lies . Zach. 10.2 . The idols haue spoken vanitie . Ierem. 10. 8. The stocke is a doctrine of vanitie . The Eliber Councel in the 39. canon hath this edict . We thought it not meete to haue images in Churches , least that which is worshipped and adored , should be painted vpon wals . Clement . booke 5. ad Iacob . Dom. That serpent by others is wont to speake these words : We in honour of the inuisible God , are accustomed to adore visible images , the which out of all controuersie , is very false . August . in his treatise vpon the 113. Psalme . The image also of the crosse and Christ crucified , out to be abolished out of Churches , as the brasen serpent was , 2. King. 18.4 . Hezekiah is commended for breaking in pieces the brasen serpent to which the children of Israel did then burne incense . This did Hezekiah , albeit at the first this serpent was made by the Lords appointment . Numb . 21.8 . and was a type of Christs passion . Ioh. 3.14 . Origen in his 7. booke against Celsus . We permit not any to adore Iesus vpon the altars in images , or vpon Church walls : because it is written , Thou shalt haue none other gods but me . Epiphanius● in that epistle which he wrote to Iohn Bishop of Ierusalem , saith , It is against the custome of the Church , to see any image hanging in the church , whether it be of Christ , or any other saint , and therefore euen with his owne hands rent he asunder the vaile , wherein such an image was painted . Some obiect the figure or signe , which appeared to Constantine , wherein he should ouercome : but it was not the signe of the crosse ( as the Papists doe triflinly imagine ) but of Christs name : for the thing was made of these two greeke letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conioyned together , Euseb. in the life of Constant. booke 1. chap. 22,25 . Neither serue the Cherubims , which Salomon placed in the temple , for the defence of images : for they were onely in the holy of holiest , where the people could not see them . And they were types of the glorie of the Messiah , vnto whome the very Angels were subiect : the which we haue now verified in Christ. If any man replie , that they worship not the image , but God in the image : let him know , that the creature cannot comprehend the image of the Creator ; and if it could , yet God would not be worshipped in it , because it is a dead thing : yea , the worke of mans hands , not of God : and therefore is more base then the smallest liuing creature , of the which we may lawfully say , it is the worke of God. This euinceth , that no kinde of diuine worship belongeth to an image , either simply or by relation , whatsoeuer the sophisticall schoolemen iangle to the contrarie . If any man be yet desirous of images , he may haue at hand the preaching of the Gospell , a liuely image of Christ crucified . Gal. 3.1 . O foolish Galatians , who hath bewitched you , that yee should not obey the truth , to whome Iesus Christ before was described in your sight , and among you crucified ? The like may be saide of the two Sacraments . And that saying of Clemens is true , in his fifth booke of Recognit . If you will truly adore the image of God , doe good vnto man , and ye shall worship his true image : for man is the image of God. II. The least approbation of idolatrie . Hos. 13.2 . They say one to another whilest they sacrifice a man , let them kisse the calues . Now a kisse , is an externall signe of some allowance of a thing . Gen. 48.11 . Therefore it is vnlawfull to be present at Masse , or any idolatrous seruice , though our mindes be absent . 1. Cor. 6,20 . Ye are bought with a price , therefore glorifie God in your bodie , and in your spirits , which are Gods. Rom. 11.4 . What saith the Scripture ? I haue reserued vnto my selfe seuen thousand men , which haue not bowed the knee to Baal . Euseb. 3. booke . The Martyrs , when they were haled vnto the temple of idols , cried out , and with a loud voyce in the middest of their tortures testified that they were not idolatrous sacrificers , but professed and constant Christians , reioycing greatly that they might make such a confession . That which may be obiected of Naaman the Syrian , who worshipped in the temple of Rimmon , is thus answered , that he did it not with purpose to commit idolatrie , but to performe that ciuill obeysance , which he was wont to exhibit to the Kings maiestie . 2. King. 5.17,18 . And for this cause , are vtterly forbidden all such processions , playes , and such feasts , as are consecrated to the memoriall , and honour of idoles . Exod. 32.6 . They rose vp the next day in the morning , and offered burn● offerings● and brought peace offerings : also the people sate them downe to eate and drinke , and rose vp to play . 1. Cor. 10.7 . Neither be ye idolaters as some of them were , as it is written , &c. And Paul ( 1. Cor. 8.4 . to the ende ) earnestly dehorteth the Corinthians from sitting at table in the idols temple ; albeit they know that an idol is nothing in the world . Tripartite historie , booke 6. chap. 30. Certaine souldiers refused to ado●e , as the custome was , the banner of Iulian , in which were painted the images of Iupiter , Mercurie , and Mars : others bring againe the rewards , which they , after they had burned incense on an altar in the Emperours presence , had receiued . Crying , that they were Christians , and world liue and die in that profession : and as for their former fact , it was of ignorance● yea though they had polluted hands with idolatrie of the Painyms , yet they kept their consciences cleane . III. All reliques and monuments of idols : for these● after the idols themselues are once abolished , must be rased out of all memorie . Exod. 23.13 . To shall make no mention of the name of others gods , neither shall it be heard out of thy mouth . Esai 30.22 . And ye shall pollute the couering of the images of siluer , and the rich ornament of the images of gold , and cast them away as a menstruous cloath , and thou shalt say vnto it , Get thee hence . IV. Societie with infidels , is here vnlawfull , serueth not onely to maintaine concord , but also to ioyne men in brotherly loue . Of this societie there are many branches . The first , is marriage with infidels . Gen. 6.2 . The sons of God saw the daughters of men that they were faire , and they tooke them wiues of all that they liked . Mal. 2.11 . Iudah hath transgressed , and an abomination is committed in Israel , and in Ierusalem : for Iudah hath defiled the holinesse of the Lord , which he loued , and hath maried the daughters of a strange god . Ezra 9.14 . Should we returne to break thy commandements , and ioyne in affinitie with the people of such abomination ? 2. King. 8.18 . He walked in the waies of the Kings of Israel , as did the house of Ahab : for the daughter of Ahab was his wife : and he did euill in the sight of the Lord. The second , is the league in warre : namely a mutuall confederacie to assist one another in the same warre , and to haue one and the same enemies . This is sundrie waies impious : I. If it be vnlawfull to craue assistance of Gods enemies , it is likewise vnlawfull to indent with them , that we will assist them . II. It obscureth Gods glorie , as though he himselfe , either would not , or could not aide his Church . III. It is a thousand to one least we be infected with their idolatrie , and other impieties . IV. It endangereth vs to be made partakers of their punishments . 2. Chron. 19. 2. And Iehu the sonne of Hanani the Seer , went out to meete him , and said to King Iehosaphat , Wouldest thou helpe the wicked , and loue them that hate the Lord ? therefore for this thing is the wrath of the Lord vpon thee . The third , is Traffique : as when a man wittingly and willingly , doth , in hope to enrich himselfe , make sale of such things as he knoweth must serue to an idolatrous vse . This condemneth all those marchants , which trāsport wares to idolatours , and sell them frankencense , waxe , cloath , or other such things as helpe them in the seruice of their idols . The fourth , is triall of suites in law before Iudges which are infidels , when Christian courts may be frequented : but if they cannot , and we haue to deale with infidels , we may appeale to infidels . 1. Cor. 9.6 . Brother goeth to law with brother , and that vnder infidels . Act. 25.11 . Paul appealeth to Cesar. The fifth , is the worshipping of the beast , and receiuing his marke . Rev. 14. 9. If any man worship the beast , and his image , and receiue the marke in his forehead , or in his hand . vers . 10. The same shall drinke of the wine of the wrath of God. This beast is the Church of Rome , I meane not that old , but this new Rome , now no better then an hereticall and apostaticall Synagogue . V. Will worship , when God is worshipped with a naked and bare good intention , not warranted by the word of God. Colos. 2.23 . Which things indeed haue a shew of wisdome in voluntarie religion , and humblenesse of minde , and in not sparing the bodie : neither haue they it in estimation to satisfie the flesh . 1. Sam. 13. 9,10 . And Saul said , Bring a burnt offering to me , and peace offerings : and he offered a burnt offering . And as soone as he had made an ende of offering the burnt offering , behold , Samuel came , and vers . 13. said to Saul , Thou hast done foolishly , thou hast not kept the commandement of the lord thy God , which he commanded thee . Hitherto may we adde popish superstitions in sacrifices , meates , holidaies , apparell , temporarie and bead-ridden prayers , indulgences , austere life , whipping , ceremonies , gestures , gate , conuersation , pilgrimage , building of altars , pictures , Churches , and all other of that rabble . To these may be added consort in musicke in diuine seruice , feeding the eares , not edifying the minde . 1. Cor. 14.15 . What is it then ? I will pray with the spirit , but I will pray with the vnderstanding also . I will sing with the spirit , but I will sing with the understāding also . Iustinus Martyr in his booke of Christian quest . and Ans. 107. It is not the custome of the Churches , to sing their meeters with any such kinde of instruments , &c. but their manner is onely to vse plaine-song . Lastly , monasticall vowes , which I. repugne the law of God : as that vnchast vow of single life , and proud promise of pouertie doe plainly euince : for he that laboureth not , must not eate , saith Paul : And it is better to marrie , then to burne in lust , saith the same Paul. II. They are greater then mans nature can performe : as in a single life , to liue perpetually chast . III. They disanull Christian libertie , and make such things necessarie , as are indifferēt . IV. They renue Iudaisme . V. They are idolatro●s , because they make them parts of Gods worship , and esteeme them as meritorious . VI. Hypocrisie , which giueth to God painted worship , that is , if you regard outward behaniour , great sinceritie : if the inward and heartie affections , none at all . Matth. 15.7 . Hypocrites , well hath Esaias prophecied of you , saying , This people commeth neere me with their mouth , and honour me with their lippes , but their heart is farre from me . Psal. 10.4 . The wicked man is so proud , that he seeketh not for God. The effects of hypocrisie are these : 1. To seeke the pompe and glorie of the world , and by all meanes to enrich it selfe , notwithstanding it make a glorious shewe of the seruice of God. 2. It is sharpe sighted , and hath eagles eyes to obserue other mens behauiour , when in the regarding its owne , it is as blinde as beetle . 3. To be more curious in the obseruation of ancient traditions , then the statutes and commandements of almightie God. 4. To stumble at a straw , and skip ouer a blocke , that is , to omit serious affaires , and hunt after trifles . Matth. 23.4 . 5● To doe all things that they may be seene of men . Matth. 6.5 . Popish fasting , is meere hypocrisie : because it standeth in the distinction of meates , and it is vsed with an opinion of merit . Externall abstinence from meates , without internall and spirituall fasting from sinne , and vnlawfull desires . Esai 58.5,6 . Is this such a fast , as I haue chosen , that a man should afflict his soule for a day , and bowe downe his head as a bulrush , and lie downe in sack●loth and ashes ? wilt thou call this a fasting , or an acceptable day vnto the Lord ? Is not this the fasting that I haue chosen , to loose the bands of wickednes , to take off the heauie burdens , and to let the oppressed goe free , and that ye breake euery yoake ? VII . Contempt , neglect , and intermission of Gods seruice . Rev. 3.15,16 . I know thy workes , that thou art neither cold nor hote : I would thou werest cold or hote . Therefore because thou art luk●warme , and neither cold nor hote , it will come to passe , that I shall spew thee out of my mouth . VIII . Corrupting of Gods worship , and that order of gouernment , which he hath ordained for his Church : the which is done , when any thing is added , detracted , or any way , against his prescript , mangled . Deut. 12.32 . Euery thing which I command you , that doe : neither adde to it , nor detract from it . This condemneth that popish eleuation of bread in the Lords Supper , and the administration of it alone to the people without wine , together with that fearefull abomination of the Masse . By this we may learne to reiect all popish traditions , Matth. 15.9 . In vaine doe they worship me , teaching for doctrines , mens precepts . Now it is manifest , that all popish traditions , they either on their owne nature , or others abusing of them , serue as wel to superstition and false worship , as to enrich that couetous and proud Hierarchie : whereas the Scriptures contained in the Old & New Testament , are all-sufficient , not onely to confirme doctrines , but also to reforme manners . 2. Tim. 3.16 . The whole Scripture is giuen by inspiration of God , and is profitable to teach , to improoue , and to correct , and to instruct in righteousnes : that the man of God may be absolute , beeing made perfect vnto all good workes . The Romish Hierarchie is here also condemned , from the parratour to the Pope : the gouernment whereof , is an expresse image of the old Romane Empire , whether we consider the regiment it selfe , or the place of the Empire , or the large circuite of that gouernment . Revel . 13.15 . And it was permitted to him , to giue a spirit to the image of the beast , so that the image of the beast should speake , and should cause that as many as would not worship the image of the beast , should be killed . IX . A religious reuerence of the creature , as when we attribute more vnto it , then we ought . Revel . 22.8 . When I had heard and seene , I fell downe to wors●ip before the feete of the Angel , which shewed me these things . But he saide vnto me , See thou doe it not : for I am thy fellow seruant . Act. 10. 25. As Peter came in , Cornelius met him , and fell downe at his feete , and wors●ipped him . But Peter tooke him vp , saying , Stand vp , for euen I my selfe am a man. If then it be so hainous a thing , to reuerence the creature much more to pray vnto it , whether it be Saint or Angel. Rom. 10.14 . How shall they call vpon him , in whome they haue not beleeued . Matth. 4.10 . Thou shalt worship the Lord thy God , and him onely shalt thou serue . Neither may we pray vnto Christ , as he is only man , but as he is God and man : for we direct not our prayers vnto the humanitie , but to the deitie , to which the humanity is knit by an hypostaticall vnion . This teacheth vs plainely , that invocation of any creature is vnlawefull : for we must pray to them , that are able to knowe the secrets of the heart , and discerne the wisdom of the spirit : now none is able to doe that , but such a nature as is omnipotent . Rom. 8.27 . He that searcheth the hearts , knoweth what is the meaning of the spirit : for he maketh request for the Saints , according to the will of God. Neuerthelesse such as are Saints indeede , are to be honoured by an approbation of Gods gifts in them , and by an honourable mention of them , and also by imitation of their manners and liues , being as patterns for vs to walke after . X. Worshippe of diuells : I. Magique , which is a mischieuous art , accomplishing wonders by Satans assistance . For it is appropriate to God to doe miracles ; for he alone both beyond , and against the course of nature , doeth wonderfull things . Nowe the instruments which God vseth in producing miracles , are onely they , who doe in the true Church of God , make profession of the faith . Albeit the diuels cannot worke miracles , yet may they effect maruailes , or wonders , and that , not by making a newe thing , which before was not at all : but rather by moouing , transporting , and applying natural things diuersly , by causing a thinne body , as the ayre , to be thick and foggie , & also by bewitching the senses of men . The foundation of Magique , is a couenant with Satan . A couenant with Satan , is such a contract , by which Magitians haue mutually to doe with the diuell . In this obserue : The originall of this mutuall contract : I. Satan maketh choice of such men to be his seruants , as are by nature either notorious badde persons , or very sillie soules . II. He offereth vnto them diuers meanes , either by other Magitians , or by some bookes written by such : Satanicall meanes , I call those , which are vsed in the producing of such an effect , to the which they neither by any expresse rule out of Gods word , nor of their owne nature were euer ordained . Such are concealed speeches , wordes of the Scripture wrested , and abused , to the great contumelie and disgrace of the Lord God ; holy , or rather vnholy water , sieues , seales , glasses , images , bowings of the knee , and such like diuers gestures . III. When the wicked see these meanes offered vnto them , they presently are not a little glad , and assuredly beleeue , that in those things there is vertue to worke wonders by . IV. They declare this their satanicall confidence , by their earnest desire , practising , and abusing the meanes . V. Then the diuell is at their elbowes , being thus affected ; that he may both assist them , & in them shew diuers trickes of his legerdemaine ; because he alone doth by meanes voide of all such vertue , effect that , which his wicked instrument intended . Againe , obserue Satans counterfeiting of God. He is Gods Ape , & taketh vpon him , as though he were God. I. As God hath his word , his Sacraments , and faith due vnto h●m● so hath the diuell his Word ; and to seale it vnto the wicked , he annexeth certaine signes , namely characters , gestures , sacrifices ; &c. as it were sacraments , that both he may signfie his diuellish pleasure to his Magitians , and they againe may testifie their satanicall both obedience and confidence to him . II● As God heareth such as call vpon , trust in , and obey him : so the diuell is greatly delighted with magicall ceremonies and invocations ; because by them God is dishonoured , and he magnified : therefore , if God cut him not short , he is readie prest to assist such , as shall vse such ceremonies or inuocations . The couenant is either Secret , or Expresse . Secret , or implicite , when one doth not expresly compact with Satan , yet in his heart aloweth of his meanes , assuredly and vpon knowledge beleeuing , that if such means were vsed , there might indeed that great wōder be wrought which he desired . Expresse , when one doth not onely put his confidence in Satan , but couenanteth with him vpon conditions , that he , giuing himselfe wholly ouer to the diuell , may againe , by obseruing certaine ceremonies , accomplish his desire . Magique , is either coniecturall , or operatiue . Coniecturall , whereby things are by Satans direction prophesied of before . Of prophesies , some are done with meanes , others without . Prophesies done with meanes , are these . I. Soothsaying , diuination by the flying of birds . Deut. 18.11 . II. The kind of diuination , which is , by looking into beasts entrals . Ezech. 21.21 . The king of Babel , &c consulted with idols , and looked in the liuer . III. Necromancie , or coniuring : by which the diuel , in the forme of some dead man , is sought vnto for counsell . 1. Sam. 28. 11. Then said the woman ; Whome wilt thou I call vp vnto thee ? And ●e said , Call vp Samuel vnto me . vers . 13. Then said he vnto her , Feare not , but what sawest thou ? And the woman saide vnto Saul , I saw gods ascending out of the earth . v. 14. Then said he vnto her , What fashion is he of ? and she answered , An old man commeth vp lapped in a mantle . And Saul knewe that it was Samuel , and he enclined his face to the ground , and bowed himselfe . And Samuel said to Saul , why hast thou disquieted me , to bring me vp ? Thē Saul answered , I am in great distresse : for the Philisti●●s make warre against me , &c. This Samuel , was not that true Prophet of God , who annointed Saul King ouer Israel : for , 1. the soules of the Saints departed , are farre from the diuels clawes and dominion . 2. That good Samuel , if it had beene he indeed , would neuer haue permitted Saul to worship him . 3. He faith to wicked Saul , To morrow shalt thou be with me , v. 14. Neither could this be a bare illusion , and , as I may say , legerdemeine of the witch , for he plainely foretolde Sauls destruction , which an ignorant woman could not knowe , much lesse durst she constantly auouch any such matter to the king . It remaineth then , that this Samuel , was a meere illusion of Satan . Diuining without meanes is , when such as are possessed with an vncleane spirit , vse immediatly the helpe of the same spirit , to reueale secrets . Act. 16. 16. A certaine maide hauing a spirit of diuination , met vs , which gate her master much vantage with diuining . Esay . 94.4 . Thy voice shall be out of the grounde , like him that hath a spirit of diuination , and thy talking shall whisper out of the dust . Magique operatiue , hath two parts : Iuggling , and Inchantments . Iuggling , whereby , through the diuels conueiance , many great and very hard matters , are in shew effected . Exod. 7.10.11,12 . Aaron cast forth his rod before Pharaoh , and before his seruants , and it was turned into a serpent : then Pharaoh called also for the wise men , and sorcerers , and those charmers also of Egypt did in like manner with their enchantments : for they cast downe euery man his rod , and they were turned into serpents : but Aarons rodde deuoured their rod. Enchantment , or charming , is that , wherby beasts , but especially yong children , & men of riper yeares , are by Gods permission infected , poisoned , hurt , bounden , killed , and otherwise molested ; or contrarily , sometimes cured of Satan , by mumbling vp some fewe wordes , making certaine characters & figures , framing circles , hanging amulets about the necke , or other parts , by hearbes , medicines , and such like trumperie , that thereby the punishment of the faithles may be augmented , in reposing their strength vpon such rotten staues , and the faithfull may be tried , whether they will commit the like abomination . Psal. 18.4 . Their poison is euen like the poison of a serpent : like the deafe adder that stoppeth his eare , which heare not the voice of the enchanter ; though he be most expert in charming . Eccles. 10. 11. If the serpent bite when he is not charmed , &c. Thus haue we heard Magique described out of gods word , the which , how as yet , common it is , in those especially which are without God in the worlde , & whome Satan by all meanes strongly deludeth , the lamentable experience which many men , and most places haue thereof , can sufficiently proue vnto vs. And surely , if a man will but take a view of all poperie , he shall easily see , that the most part is meere Magique . They which spread abroad by their writing or othewise , that witches are nothing els , but melancholike doting women , who through the diuels delusion , suppose that they themselues doe that , which indeede the diuell doth alone : albeit they endeauour cunningly to cloake this sinne , yet by the same meanes they may defend murther , adulterie , and what other sinne soeuer . II. Those which doe consult with Magitians , they doe also worship the diuel : for they reuolt frō God to the diuell , howesoeuer they plaister vp their impietie with vntempered morter , that they seeke Gods helpe , though by the meanes of Magitians . 1. Sam. 28.13 . The woman said to Saul , I saw gods ascending from the earth . Leu. 20.6 . If any turne after such as worke with spirit● , and after soothsayers , to goe a whoring after them , then will I set my face against that person , and will cut him off from among his people . Esay 8.19 , 20. When they shall say to you , Enquire at them which haue a spirit of diuination , and at the soothsayers , which whisper and murmure . Should not a people enquire as their God ? from the liuing to the dead ? to the law , and to the testimonie . The affirmatiue part . Thou shalt worshippe God in spirit and trueth . Iohn 4. 24. God is a spirit , and they that worship him , must worship him in spirit and trueth . For so soone as any man beginneth to worship God after an ouerthwart and vnlawefull manner , he then adoreth an idoll , howsoeuer he seemeth to colour his impietie . Paul therefore Rom. 1.23 . saith , that such as worshipped the creature , and turned the glorie of the incorruptible God , to the similitude of a corruptible man , did forsake the Creator . v. 25. and 1. Cor. 10.20 . Those things which the Gentiles sacrifice , they sacrifice to diuells , and not vnto God. To this part therfore appertaine such things , as respect the holy & solemne seruice of God. I. The true and ordinarie meanes of Gods worshippe , as calling vpon the name of the Lord by humble supplication , and hartie thanksgiuing : and the ministerie of the Word , and Sacraments . Act. 2.41,42 . They that gladly receiued his word , were baptized : & the same day there were added to the Church about three thousand soules . And they continued in the Apostles doctrine , and fellowship , and breaking of bread , and of prayers . 1. Tim. 2.1 . I exhort you especially , that praiers & supplicatiōs be made for all men , for kings , & all in authoritie . Act. 20.7 . The first day of the weeke , the Disciples being come togither to breake bread , Paul preached vnto them , readie to depart on the morrow , and continued the preaching vnto midnight . Tertul. Apolog. chap. 39. We come into the assemblie and congregation , that with our praiers , as with an armie , we might compasse God. This kind of violence offered to God , is acceptable to him . If any man so offend , that he must bee suspended from the publike place of praier , and holy meetings , all ancient men , that be of any account , beare rule , being aduanced to this honour , not by bribes , but by their good report , &c. read the rest . II. An holy vse of the meanes . First , in the ministers , who ought to administer al things belonging to Gods worship , according to his word . Math. 28. 20. Teaching them to obserue all things , which I haue commaunded . 1. Corinthians 11. 23. I haue receiued of the Lord that which also I haue deliuered . Secondly , in the rest of the assemblie : whose dutie is in praying vnto God , in hearing the word preached and read , and in receiuing the Sacraments to behaue thēselues outwardly in modestie , and without offence . 1. Corinth . 14.40 . Let all things be done honestly , and by order . Inwardly , they must take heede , that their hearts be well prepared to serue God. Eccles. 4.17 . Take heede to both thy feete , when thou entrest into the house of God , &c. and chap. 5.1 . Be not rash with thy mouth , nor let thine heart he hastie to vtter a thing before God. Againe , wee must looke that wee approch neere God in confidence of his mercie , togither with a contrite and repentant heart for all our sinnes . Heb. 4. 2. The word that they heard profited not , because it was not mixed with faith in those that heard it . Psal. 26.6 . I will wash mine hands in innocencie ; O Lord , and so come before thine altar . III. The helps and furtherances of the true worship , are two ; Vowes and Fasting : and they are not to be takē , as the worship of God it selfe . For we may not obtrude any thing to God , as good seruice , and as though it did binde the conscience , except he haue ordained it for that end and purpose . A vow , in the New Testament , is a promise to God , with a full intent to obserue some corporall and externall duties , which a Christian hath on his owne accord , without iniunction , imposed vpon himself , that he may thereby the better be excited vnto repentance , meditation , sobrietie , abstinence , patience , and thankfulnes towards God. Gen. 28.20 . Then Iaakob vowed a vow , saying , If God will be with me , and will keepe me in this iourney , which I goe , and will giue me bread to eate , and cloathes to put on , so that I come againe to my fathers house in safetie : then shall the Lord be my God , and this stone which I haue set vp as a pillar , shall be Gods house , and of all that thou shalt giue me , I will giue the tenth to thee . In vowing , we haue these things to obserue : 1. We must not vow that which is vnlawfull . 2. We ought not to vowe the performance of that , which is contrarie to our vocation . 3. Vowes must be of that which we can doe . 4. They must be farre from so much as a conceit of merit , or worship of God. 5. We must so performe our vowes , as that they encroch not vpon Christian libertie , giuen vs in Christ : for we are bounden to pay our vowes , no longer then the causes thereof either remaine , or are taken away . Deut. 23.18 . Thou shalt neither bring the hire of a whore , nor the price of a dogge , into the house of the Lord thy God , for any vow . v. 21. When thou shalt vow a vow vnto the Lord thy God ; thou shalt not be slacke to pay it : for the Lord thy God will surely require it of thee : but when thou abstainest from vowing , it shal be no sinne vnto thee , &c. v. 23. Psal. 66.14 . I will pay thee my vowes which my lips haue promised . Fasting , is when a man perceiuing the want of some blessing , or suspecting and seeing some imminent calamitie vpon himselfe , or other , abstaineth not onely from flesh for a season , but also from all delights and sustenance , that he thereby may make a more diligent search into his owne sinnes , or offer most hūble praiers vnto God , that he would withhold that , which his anger threatned : or bestow vpon vs some such good things as we want . Matth 9.15 . Can the children of the marriage chamber mourne , so long as the bridegrome is with thē ? 1. Cor. 7.5 . Defraud not one another , except for a time , that ye may the better fast and pray . Ioel 2.12 . Wherefore euen now , saith the Lord , be ye turned vnto me , with all your heart , with fasting and prayer . vers . 13. Rent your hearts , and not your garments , and turne vnto the Lord your God : for he is gratious and mercifull , long ●uffering , and of great kindnes , that he might repent him of this euill . vers . 15. Blow the trumpet in Sion , sanctifie a fast , call a solemne assemblie . vers . 16. Gather the people , sanctifie the Congregation , gather the Elders , assemble the children , and those that sucke the breasts . Let the bridegrome goe forth of his chamber , and the bride out of her bride chamber . vers . 17. Let the Priests the ministers of the Lord , weepe between the porch and the altar , and let them say , Spare thy people , O God , &c. A fast , is sometime priuate , sometimes publike . 2. Chron. 20.3 . Iehosaphat feared , and set himselfe to seeke the Lord , and proclaimed a fast throughout all Iudah . Hest. 4. 16. Fast ye for me , and neither eate nor drinke for the space of three daies and nights . I also and my maides will fast . A fast is either for one day alone , or for many daies together . Each of them is as occasion serueth , an abstinence from meate at dinner alone , or supper alone , or both dinner and supper . Iudg. 20.23 . The children of Israel had gone vp and wept before the Lord vnto the euening , &c. Dan. 10.3 . I Daniel was in heauines for three weekes of daies , I ate no pleasant bread , neither came flesh nor wine in my mouth , &c. IV. Leagues of amitie among such as feare God according to his worde● are lawfull : as , contracts in matrimonie , league in warre , especially if the warre be lawefull , and without confidence in the power of man. 2. Chro. 19.2 . Mal. chap. 2. vers . 11. To these may be added , that couenant which the magistrate and people make among themselues , and with God , for the preseruation of Christian religion . 2. Chr. 15.12 . And they made a couenant to seeke the Lord God of their fathers with all their heart , & with all their soule , &c. v. 14. And they sware vnto the Lord with a loud voice , and with shouting , and with trumpets , and with cornets . CHAP. 22. Of the third commandement . THe third commandement concerneth the glorifying of God in the affaires of our life , without the solemne seruice of God. Thou shalt not take the name of the Lord thy God in vaine : for the Lord will not hold him guiltlesse that taketh his name in vaine . The Resolution . Name ] This word properly signifieth Gods title : here figuratiuely it is vsed for any thing , whereby God may be knowne , as men are by their names : so it is vsed for his word , workes , iudgements . Act. 9.15 . He is an elect vessell , to conuey my name among the Gentiles . Psal. 8.1 . O Lord our God , how great is thy name through all the world ! which settest thy glory aboue the heauens . Take ] That is , vsurpe : this word is translated from pretious things , which may not be touched without licence . And in trueth , men , which are no better then wormes creeping on the earth , are vtterly vnworthie to take , or , as I may say , touch the sacred name of God with minde , or mouth : neuerthelesse God of his infinite kindnes permitteth vs so to doe . In vaine ] Namely , for no●cause , any matter , and vpon each light and fonde occasion . For ] The reason of this cōmandement is taken from the penaltie annexed . He that abuseth Gods name , is guiltie of sinne before Gods iudgement seate : and therefore is most miserable . Psal. 32.1,2 . Blessed is the man whose iniquitie is forgiuen , and whose sinne is couered : blessed is the man to whome God imputeth not s●nne . Guiltlesse ] That is , he shall not be vnpunished . The negatiue part . Thou shalt not bereaue God of that honour that is due vnto him . Here is included each seuerall abuse of any thing , that is vsed in the course of our liues , out of the solemne seruice of God. I. Periurie , when a man performeth not that , which he on his own accord sware to doe . Math. 5. 33. Thou shalt not forsweare thy selfe , but performe thine oath to the Lord. Periurie containeth in it foure capitall sinnes . 1. Lying . 2. False inuocation on Gods name , because a forswearer calleth on God to confirme a lye . 3. Cōtempt of Gods threatnings , that he will most grieuously punish periurie . 4. A lye in his couenant with God , for the forswearer bindeth himselfe to God , and lieth vnto God. II. To sweare that which is false . This is to make god and the diuell both alike . Ioh. 8.44 . Ye are of your father the diuel , &c. when he speaketh a lie , he speaketh of himselfe , because he is a lyer , and the father of lies . Zach. 5.4 . It shall enter into the house of him , that sweareth falsely by my name . III. To sweare in common talke . Matth. 5.37 . Let your communication be yea , yea , and nay , nay : for whatsoeuer is more then these commeth of euill . IV. To sweare by that which is no God. Matth. 5. 34 , 35. But I say vnto you , sweare not at all , neither by heauen , for it is Gods throne : neither by the earth , for it is his footstoole : neither by Hierusalem , for it is the citie of the great king . 1. King. 19.2 . Iesabel sent a messenger to Elias , saying , Thus doe the gods , and so let them deale with me , if I by to morrow this time , make not thy life , as is the life of euery one of them . Iere. 12.16 . They taught my people to sweare by Baal . Iere. 5.7 . Thy sonnes forsake me , and sweare by them which are no gods . This place condemneth that vsuall swearing by the masse , faith , and such like . Matth. 23.22 . He that sweareth by heauen , sweareth by Gods throne , and him that sitteth thereon . But for a man to sweare by Christs death , wounds , blood , & other parts of his , is most horrible : & is as much , as to crucifie Christ againe with the Iewes , or account Christs members , as God himselfe . V. Blasphemie , which is a reproch against God ; and the least speech , that sauoureth of contempt to his maiestie . Leuit. 24.15 , 16. Whosoeuer curseth his God , shall beare his sinnes . And he that blasphemeth the name of the Lord , shall be put to death . 2. King. 19.10 . So shall ye say to the king of Iudah : let not thy God deceiue thee , in whome thou trustest , saying , Ierusalem shal not be giuen into the hand of the King of Ashur . Aiax in the Tragedie , hath this blasphemous speech , that euery coward may ouercome , if he haue God on his side : as for him , he can get the victorie without Gods assistance . That slie taunt of the Pope is likewise blasphemous , wherein he calleth himselfe the seruant of all Gods seruants : when as in trueth , he maketh himselfe Lord of Lords , and God subiect to his vaine fantasie . VI. Cursing our enemies : as , Goe with a vengeance : or , the diuel goe with thee : Or , our selues ; as , I would I might neuer stirre : or , as God shall iudge my soule , &c. To this place we may referre the execrations of Iob 3. Ier. 15. VII . To vse the name of God carelesly in our common talke : as , when we say , Good God! good Lord ! O Iesus ! or , Iesus God! &c. Phil. 2.10 . At the name of Iesus , shall euery knee bow , of things in heauen , things in earth , & things vnder the earth . Esay● 45.23 . Euery knee shall bow vnto me , and euery tongue shall sweare by me . VIII . Abusing Gods creatures : as , when we either deride the workmāship of God , or the manner of working : againe , when we debase the excellencie of the worke , obscure Gods gifts in our brother , or discōmend such meats as God hath sent vs to eate : finally , when as wee in the contemplation of any of Gods creatures , giue not him the due praise and glorie . 1. Cor. 10.31 . Whether ye eate or drinke , or whatsoeuer ye doe els , see that ye doe all to the glory of God. Psal. 19.1 . The heauens declare the glorie of God , and the firmament sheweth his handie worke . IX . Lots , as when we search what must be ( as they say ) our fortune , by dice , bones , books , or such like . For we are not to vse lots , but with great reuerence : in that the disposition of them immediately commeth from the Lord , & their proper vse is to decide great controuersies . Prou. 16.33 . The Lot is cast into the lappe , but the whole disposition thereof is in the Lord. Prou. 18.18 . The lot causeth contentions to cease , and maketh a partition among the mightie . For this cause the land of Canaan was diuided by lots . Iosh. 14. and 15. chap. By which also both the high priests , and the kings were elected : as Saul , 1. Sam. 10. And Matthias into the place of Iudas Iscariot . Act. 1.23 . X. Superstition , which is an opinion conceiued of the works of Gods prouidence : the reason whereof , can neither be drawne out of the worde of God , nor the whole course of nature . As for example , that it is vnluckie for one in the morning to put on his shoe awry , or to put the left shoe on the right foot , to sneeze in drawing on his shoes , to haue salt fal toward him , to haue an hare cro●se him , to bleed some fewe drops of blood , to burne on the right eare . Againe , that it is contrarily good lucke to finde old yron , to haue drinke spilled on him , for the left eare to burne , to pare our nailes on some one day of the weeke , to dreame of some certaine things . The like superstition , is to surmise that beasts may be tamed by verses , prayers , or the like ; that the repetition of the creede or the Lords praier , can infuse into hearbs a facultie of healing diseases . Deut. 18.11 . Here also is Palmestrie condemned , when by the inspection of the hand , our fortune is foretold . These and such like , albeit they haue true euents , yet are we not to giue credence vnto them : for God permitteth them to haue such successe , that they which see and heare such things● may be tried , and it may appeare what confidence they haue in God. Deut. ●3 . XI . Astrologie , whether it bee in casting of natiuities , or making of Prognostications . This counterfeit art is nothing els , but a meere abuse of the heauens , and of the starres 1. The twelue houses , which are the ground of all figures , are made of the fained signes of a supposed Zodiacke , in the highest spheare commonly called the first Mooueable : and therefore to these houses a man cannot truely ascribe any influence or vertue . 2. This arte ariseth not from experience , because it neuer happeneth that the same position of all starres is twise togither obserued : and if it were , yet could there not certaine ground arise from thence , in that the efficacie & influence of the stars is confusedly mixed both in the aire and in the earth , as if all hearbs were mingled togither in one vessell . 3. This art withdraweth mens mindes from the contemplation of Gods prouidence , when as they heare , that all things fall out by the motion , and disposition of the starres . 4. Starres were not ordained to ●oretell things to come , but to distinguish daies , months , and yeares . Gen. 1. 14. Let there be lights in the firmament of the heauen , to separate the day from the night : and let them be for signes and for seasons , and for daies and for yeres . Esay . 47.13 . Thou art wearied in the multitude of thy counsells : let nowe the Astrologers , the starre gazers , and Prognosticators stand vp and saue thee from these things , that shall come vpon thee . vers . 14. Behold , they shall be as stubble : the fire shall burne them , &c. Dan. 2.2 . The king commanded to call the Inchanters , Astrologers , Sorrers , and Chaldeans , to shewe the king his dreames . Act. 19.19 . Many of thē which vsed curious artes , brought their bookes and burned them before all men . 5. Astrological predictions are conuersant about such things , which either simply depend on the meere will and disposition of God ; and not on the starres : or els such , as depending vpon mans free-will , are altogether contingent : and therefore can neither be forseene , not foretold . 6. It is impossible by the bare knowledge of such a cause , as is both common to many , and farre distant from such things as it worketh in , precisely to set downe particular effects : but the starrs are such causes as are both common to many , and farre distant from all things done vpon earth : and therefore a man can no more surely foretell what shall ensue by the contemplation of the starres , then he which seeth an henne sitting , can tell what kinde of chickens shall be in euery egge . Question . Haue then the starres no force in inferiour things ? Answer . Yes vndoubtedly , the starres haue a very great force , yet such as manifesteth it selfe onely in that operation which it hath in the foure principall qualities of naturall things , namely in heate , cold , moysture , and drinesse : and therefore in altering the state , and disposition of the ayre , and in diuersly affecting compound bodies , the starres haue no small effect . But they are so farre from enforcing the will to doe any thing , that they cannot so much as giue vnto it the least inclination . Nowe to define howe great force the starres haue , it is beyond any mans reach . For albeit the effects of the Sunne , in the constitution of the foure parts of the yeare , are apparant to all , and the operation of the Moone not very obscure ; yet the force and nature both of planets and fixed starres , which are to vs innumerable , are not so manifest . Therefore seeing man knoweth onely some starres , and their onely operation , and not all , with their forces , it cannot be that he should certainly foretel future things , although they did depend on the starres . For what if the position of such and such certaine starres , doe demonstrate such an effect to ensue ? may not the aspects of such as thou yet knowest not , hinder that , and produce the contrarie ? Question . Is then the vse of Astrologie vtterly impious ? Answer . That part of Astrologie , which concerneth the alteration of the ayre , is almost all both false and friuolous ; and therefore in a manner all predictions grounded vpon that doctrine are meere toyes , by which the sillie and ignorant people are notably deluded . As for that other part of Astrology , concerning natiuities , reuolutions , progressions , & directions of natiuities , as also that which concerneth election of times , & the finding againe of thinges lost , it is very wicked ; and it is probable , that it is of the same brood with implicite and close Magique . My reasons are these : I. The word of God reckoning Astrologers amongst Magitians , adiudgeth them both to one and the same punishment . II. But the Astrologer saith , he foretelleth many things , which , as he said , come so to passe : be it so : But howe , I demaund ? and by what meanes ? He saith by arte , but that I denie . For the precepts of his arte will appeare to such as read them not with a preiudicate affection , very ridiculous . VVhence then , I pray you , doth this curious diuiner foreshew the trueth , but by an inward & secret instinct from the diuell ? This is Augustines opinion in his 5. booke and 7. chapt . of the Citie of God. If we weigh all those things , saith he , we will not without cause beleeue , that Astrologers , when they doe wonderfully declare many truths , worke by some secret instinct of euill spirits , which desire to fill mens braines with erronious and daungerous opinions of starrie destinies , and not by any arte , deriued from the inspection and consideration of the Horoscope , which indeed is none . XII . Popish consecration of water and salt , to restore the minde vnto health , and to chase away diuels . The reformed Missal . pag. 96. XIII . To make iests of the Scripture phrase . Esai 66.2 . I will looke , euen to him that is poore , and of a contrite spirit , and which trembleth at my wordes . We haue an example of such scoffing in the Tripart . hist. chapter 36. booke 6. The heathen did grieuously oppresse the Christians , and inflicted sometimes vpon their bodies corporall punishments . The which when the Christians signified vnto the Emperour , he disdained to assist them , and sent them away with this scoffe : You are to suffer iniuries patiently , for so are ye commanded of your God. XIIII . Lightly to passe ouer Gods iudgements , which are seene in the world . Matth. 26.34 . Verily , verily , I say vnto thee , this night before the cocke crow , thou shalt denie me thrise . vers . 35. Peter said vnto him , Though I should die with thee , I will not denie thee . Luk. 13.1,2,3 . There were certaine men present at the same season , that shewed him of the Galileans , whose blood Pilate had mingled with their owne sacrifices . And Iesus answered , and said vnto them , Suppose ye that these Galileans were greater sinners , then all the other Galileans , because they haue suffered such things ? I tell you nay , but except ye amende your liues , ye shall likewise perish . XV. A dissolute conuersation . Matth. 5. 16. Let your light so shine before mē , that they seeing your good workes may glorifie your Father which is in heauen . 2. Sam. 12.14 . Because that by this deede , thou hast made the enemies of the Lord to blaspheme , the child that is borne vnto thee , shall surely die . The affirmatiue part . In all things giue God his due glorie . 1. Cor. 10.13 . To this appertaine : I. Zeale of Gods glorie aboue all things in the world besides . Numb . 25.8 . When Phineas the sonne of Eleazer saw it , he followed the man of Israel into his tent , and thrust them both through : to wit , both the man of Israel and the woman through hir bellie . Psal. 69.22 . The zeale of thine house hath eaten me vp , and the reproches of the scornefull haue fallen vpon me . II. To vse Gods titles onely in serious affaires , and that with all reuerence . Deut. 28.58 . If thou wilt not keepe and doe all the words of this law ( that are written in this booke ) and feare this glorious and fearefull name , THE LORD THY GOD. Rom. 9.5 . Of whome are the fathers , and of whome , concerning the flesh , Christ came , who is God ouer all , blessed for euer , Amen . III. An holy commemoration of the creature , whereby we , in the contemplation and admiration of the dignitie and excellencie thereof , yeeld an approbation when we name it , and celebrate the praise of God , brightly shining in the same . Psal. 64.9,10 . And all men shall see it , and declare the worke of God , and they shall vnderstand what he hath wrought : but the righteous shall be glad in the Lord , and trust in him : and all that are vpright of heart shall reioyce . Luke 2. 18,19 . And all they that heard it , wondered at the things that were told them of the shepheards : but Marie kept all these things , and pondered them in her heart . Ierem. 5.12 . Feare ye not me , saith the Lord ? or will ye not be afraid at my presence , which haue placed the sands for the bounds of the seas , by the perpetuall decree , that it cannot passe it , and though the waues thereof rage , yet can they not preuaile , though they rore , yet can they not passe ouer . IV. An oth , in which we must regard : 1. How an oth is to be taken . 2. How it is to be performed . In taking an oth , foure circumstances must be obserued . I. The matter or parts of an oth : the parts are in number foure . 1. Confirmation of a truth . 2. Inuocation of God alone , as a witnesse of the truth , and a reuenger of a lie . 3. Confession that God punisheth periurie , when he is brought in as a false witnesse . 4. An obligation , that we will vndergoe the punishment at Gods hand , if we performe not the condition . II. The forme . We must sweare 1. truly , least we forsweare . 2. Iustly , least we commit impietie . 3. In iudgement , for feare of rashnes . Ierem. 4.2 . Thou shalt sweare , the Lord liueth , in truth , in iudgement , and righteousnes . Esa. 48. 1. Which sweare by the name of the Lord , and make mention of the God of Israel , but not in truth nor in righteousnes , &c. Therefore the oth of drunken , furious , and franticke men , also othes of children , they doe not impose an obseruation of them , but by law are no othes . III. The ende , namely to confirme some necessarie truth in question . Hebr. 6. 16. Men sweare by him that is greater then themselues : and an oth for confirmation , is among them an end of all strife . I call that a necessarie truth , when some doubt , which must necessarily be decided , can none other way be determined then by an oth : as when Gods glorie , our neighbours bodie or goods , or the credit of the partie for whom the oth is ministred , are necessarily called into question . Rom. 1.9 . God is my witnes ( whom I serue in my spirit in the Gospel of his Sonne ) that without ceasing I make mention of you . 2. Cor. 1. 23. I call God for a record into my soule , that to spare you , I came not as yet vnto Corinth . IV. The diuers kinds or sorts of othes . An oth is publike , or priuate . Publike , when the Magistrate , without any peril to him that sweareth , doth vpon iust cause exact a testimonie together with an oth . A priuate oth is , which two or more take priuately . This , so that it be sparingly , and warily vsed , is lawfull . For if in serious affaires , and matters of great importance , it be lawfull in priuate to admit God as a Iudge , why should he not as well be called to witnesse ? Againe , the examples of holy men shew the practise of priuate othes , as not vnlawfull . Iacob and Laban confirmed their couenant one with an other by priuate oth : the like did Booz in his contract with Ruth . To this place may be added an asseueration , the which albeit it be like an oth , yet indeede is none : and is nothing else , but a constant assertion of our mind , intersetting sometimes the name of a creature . Such was Christs assertion , Verely , verely , I say vnto you . And Pauls , I call God to record in my spirit . Where is both an oth & an asseueration . 1. Cor. 15.31 . By your reioycing which I haue in Iesus Christ , I die daily . 1. Sam. 20.3 . Indeede , as the Lord liueth , and as my soule liueth , there is but a step betweene me and death . And surely in such a kind of asseueration there is great equitie : for albeit it be vnlawfull to sweare by creatures , least Gods honour and power should be attributed vnto them : yet thus farre may we vse them in an oath , as to make pledges , and as it were cognisances of Gods glorie . The performance of an oth , is on this manner . If the oth made be of a lawfull thing , it must be performed , be it of much difficultie , great dammage , and extorted by force of him that made it . Psal. 15.4 . He that sweareth to his owne hinderance and changeth not , he shall dwell in Gods tabernacle . Yet may the Magistrate , as it shall seeme right and conuenient , either annihilate or moderate such othes . Contrarily , if a man sweare to performe things vnlawfull , and that by ignorāce , error , or infirmitie , or any other way , his oth is to be recalled . For we may not adde sinne vnto sinne . 1. Sam. 25.21 . And Dauid said , Indeede I haue kept all in vaine , that this fellow had in the wildernes , &c. vers . 22. So and more also doe God vnto the enemies of Dauid : for surely I will not leaue of all that he hath , by the dawning of the day , any that pisseth against the wall . vers . 33. Dauid said , Blessed be thy counsell and blessed be thou , which hast kept me this day from comming to shedde blood ; and that mine hand hath not saued me . 2. Sam. 19.23 . Dauid promiseth that Shimei should not die : but 1. King. 2.8,9 . Dauid saith to Salomon , Though I sware so , yet thou shalt not count him innocent , but cause his hoare head to goe downe to the graue with blood . V. Sanctification of Gods creatures and ordinances , the which is a separation of them to an holy vse . Thus ought we to sanctifie our meates and drinks , the works of our calling , and marriage . The meanes of this sanctification are two : Gods word , and prayer . 1. Tim. 4.4 . All which God hath created is good , and nothing must be reiected , if it be receiued with thanksgiuing : for it is sanctified by the word and prayer . By the word we are instructed ; first , whether God alloweth the vse of such things , or not : secondly , we learne after what holy manner , in what place , at what time , with what affection , and to what end we must vse them . Heb. 11.6 . Without faith it is impossible to please God. Psal. 119.24 . Thy testimonies are my delight , they are my counsellers . Iosh. 22.19,29 . 1. Sam. 15.23 . Prayer , which sanctifieth , is petition and thanksgiuing . By petition , we obtaine of Gods meiestie , assistance by his grace , to make an holy vse of his creatures , and ordinances . Col. 3. 17. Whatsoeuer ye shall doe in word or deede , doe all in the name of the Lord Iesus , giuing thanks to God euen the Father by him . 1. Sam. 17.45 . Then said Dauid to the Philistim , Thou commest to me with a sword , and with a speare , and with a shield : but I come to thee in the name of the Lord of hosts , the God of the host of Israel , whome thou hast railed vpon . Mich. 4. 5. We must walke in the name of the Lord our God , for euer and euer . Here may we obserue prayer made vpon particular occasion . 1. For a prosperous iourney . Act. 21.5 . When the daies were ended , we departed , and went our way , and they all accompanied vs with their wiues and children , euen out of the citie : and we kneeling downe on the shore prayed , &c. 2. For a blessing vpon meats at the table . Ioh. 6.11 . Then Iesus tooke the bread , and when he had giuen thankes , he gaue it to his Disciples , and the Disciples to them that were set downe : and likewise of the fishes as much as they would . Act. 27.35 . He tooke bread , and gaue thanks to God , in presence of them all , and brake it , and began to eate . 3. For issue in childbirth . This did Anna , 1. Sam. 1.14 . And Zacharie , Luk. 1.13 . 4. For good successe in busines , Gen. 24. 12. Abrahams seruant praied . Thanksgiuing is the magnifying of Gods name , euen the Father through Christ , for his grace , ayde , and blessing in the lawfull vse of the creatures . Phil. 4.6 . In all things let your requests be shewed vnto God , in prayer , and supplication , and giuing of thanks . 1● Thess. 5. 18. In all things giue thanks : for this is the will of God in Christ towards you . This we may read vsed , 1. after meate , Deut. 8.10 . When thou hast eaten and filled thy selfe , thou shalt blesse the Lord thy God , for the good land which he hath giuen thee . 2. After the losse of outward wealth . Iob 1.21 . And Iob saide , Naked came I out of my mothers wombe , and naked shall I returne againe : the Lord hath giuen , and the lord hath taken away , blessed be the name of the Lord for euermore . 3. For deliuerance out of seruitude . Exod. 18. 10. Iethro said , Blessed be the Lord , who hath deliuered you out of the hands of the Egyptians , and out of the hand of Pharaoh , who also hath deliuered the people from vnder the hand of the Egyptians . 4. For children . Gen. 29.35 . Shee conceiued againe and bare of sonne , saying , Now will I praise the Lord : therefore shee called his name Iudah . 5. For victorie . 2. Sam. 22.1 . And Dauid spake the words of this song vnto the Lord , what time the Lord had deliuered him out of the hands of all his enemies , and out of the hand of Saul , and said , The Lord is my rocke , and my fortresse , &c. 6. For good successe in domesticall affaires . Abrahams seruant , Gen. 24.12 . blessed the Lord of his master Abraham . CHAP. 23. Of the fourth Commandement . THe fourth Commandement concerneth the Sabboth : namely , that holy time consecrated to the worship and glorifying of God. The words are these : Remember the Sabboth to keepe it : sixe daies shalt thou labour , and doe ●ll thy worke : but the seuenth day is the Sabboth of the Lord thy God , in it thou shalt doe no manner of worke , thou , nor thy sonne , nor thy daughter , thy man seruant , nor thy maid , nor thy beast , nor thy straunger that is within thy gates . For in sixe daies the Lord made the heauen and the earth , the sea and all that in them is , and rested the seauenth day : therefore the Lord blessed the seauenth day , and hallowed it . The Resolution . Remember ] This clause doth insinuate , that in times past there was great neglect in the obseruation of the Sabboth : and would that all degrees and conditions of men should prepare themselues to sanctifie the same : especially those that be gouernours of families , in corporations , and cities , to whome this commandement is directed . To keepe it holy , or , to sanctifie it ] To sanctifie it , is to seuer a thing from common vse , and to consecrate the same to the seruice of God. Here are described the two parts of this commandement : the first where of , is rest from labour : the second , sanctification of that rest . Sixe daies ] These wordes containe a close answer to this obiection . It is much to cease from our callings one whole day . The answer ( together with a first reason to inforce the sanctification of the Sabbath ) is in these wordes , which is taken from the greater to the lesse . If I permit thee to follow thy calling , sixe whole daies , thou maist well , and must leaue one onely to serue me . But the first is true . Therefore the second . The first propositiō is wanting : the second , or assumption are these words , Sixe daies , &c. The conclusion is the commandement it selfe . Here may we see , that God hath giuen vs free libertie to worke all the sixe daies . The which freedome no man can annihilate . Neuerthelesse , vpon extraordinarie occasions , the Church of God is permitted to separate one daie or more of the seuen , as neede is , either to fasting , or for a solemne day of reioycing , for some benefit receiued . Ioel 2.15 . The seuenth day ] The second reason of this commaundement taken from the ende thereof . If the Sabbath were consecrated to God , and his seruice , we must that day abstain from our labours . But it was consecrated to God , and his seruice . Therefore we must then abstaine from our labours . The assumption is in these words ( the seuenth day , &c. ) where we must note , that God alone hath this priuiledge , to haue a Sabbath consecrated vnto him : and therefore all holy daies dedicated to what soeuer either Angel or Saint , are vnlawfull : howsoeuer the Church of Rome haue imposed the obseruation of them vpon many people . In it thou shalt doe ] This is the conclusion of the second reason , illustrated by a distribution from the causes . Thou , thy sonne , thy daughter , thy seruant , thy cattell , thy stranger , shall cease that day from your labours . Any worke ] That is , any ordinarie worke of your callings , and such as may be done the day before , or left well vndone till the day after . Yet for all this we are not forbidden to performe such workes euen on this day , as are both holy and of present necessitie . Such are those works , which doe vpon that day preserue and maintaine the seruice and glorie of God , as I. a Sabbath daies iourney . Act. 1.12 . Which is now Hierusalem , containing a Sabbath daies iourney . II. The killing and dressing of sacrificed beasts in the time of the law . Matth. 12.5 . Haue ye not read in the law , how that on the Sabbath daies , the Priests in the Temple breake the Sabbath , and are blamelesse ? III. Iourneys vnto the Prophets , and places appointed vnto the worship of God. 2. King. 4.23 . He said , Why wilt thou goe to him this day ? it is neither new moone , nor Sabbath day . Psal. 84.7 . They go from strength to strength , till euery one appeare before God in Zion . Such also are the works of mercie , whereby the safetie of life or goods is procured : as that which Paul did , Act. 20. 9. As Paul was long preaching , Eutychus ouercome with sleepe , fell downe from the third loft , and was taken vp dead : but Paul went downe and laid himselfe vpon him , and embraced him , saying , Trouble not your selues : for his life is in him . vers . 12. And they brought the boy aliue , and they were not a little comforted . II. To helpe a beast out of a pit . Luk. 14.5 . Which of you shall haue an oxe , or an asse fallen into a pit , and will not straightway pull him out on the Sabbath day ? III. Prouision of meate and drinke . Matth. 12.1 . Iesus went through the corne on a Sabbath day , and his Disciples were an hungred , and began to plucke the eares of corne , and to eate . In prouision , we must take heede that our cookes , and houshold ●eruants breake not the Sabbath . The reason of this is framed from the lesser to the greater , out of that place , 2. Sam. 25.15 . Dauid longed , and said , Oh that one would giue me to drinke of the water of the well of Beth-lehem , which is by the gate . vers . 16. Then the three mightie brake into the host of the Philistims , and drew water out of the well of Beth-lehem that was by the gate , and tooke and brought it to Dauid , who would not drinke thereof , but powred it for an offering vnto the Lord. vers . 17. And said , O Lord , be it farre from me that I should doe ●his : is not this the blood of the men , that went in ieopardie of their liues ? therefore would he not drinke . The reason standeth thus . If Dauid would not haue his seruants aduenture their corporall liues for his prouision , nor drinke the water when they had prouided it : much lesse ought we for our meates to aduenture the liues of our seruants . IV. Watering of cattell . Math. 12.11 . The Lord answered , and said , Thou hypocrite , will not any of you on the Sabbath daies , loose his oxe or asse out of the stable , and bring him to the water ? Vpon the like present and holy necessitie , Phisitians , vpon the Sabbath day , may take a iourney to visit the diseased , Mariners their voyage , Shepheards may tend their flocke , and Midwiues may helpe women with childe . Mark. 2.27 . The Sabbath was made for man , and not man for the Sabbath . Within thy gates ] This word gate , signifieth by a figure , iurisdiction and authoritie . Math. 16.18 . The gates of hell shall not ouercome it . Let this be a looking glasse , wherein all Inholders , and intertainers of strangers may looke into themselues , and behold what is their dutie . For in sixe daies ] The third reason of this commaundement from the lik● example . That which I did , thou also must doe , But I rested the seauenth day and hallowed it : Therefore thou must doe the like . God sanctified the Sabbath when he did consecrate it to his seruice ; men sanctifie it when they worship God in it . In this place we are to confider the Sabbath , how farre forth it is ceremoniall , and how farre forth morall . The Sabbath is ceremoniall , in respect of the strict obseruation thereof , which was a type of the internall sanctification of the people of God , and that is , as it were , a continuall resting from the worke of sinne . Exod. 31.1.3 . Speake thou also vnto the children of Israel , and say , Notwithstanding keepe ye my sabbath : for it is a signe betweene me and you in your generation , that ye may know that I the Lord doe sanctifie you . The same is recorded , Ezech. 20.12 . It signified also that blessed rest of the faithfull , in the kingdom of heauen : Esai 66. 23. From moneth to moneth , and from sabbath to sabbath , shall all flesh come to worship before me , sa●●h the Lord. Heb. 4.8,9 , 10. If Iesus had giuen them a rest , &c. The Sabbath is likewise ceremoniall , in that it was obserued the seauenth day after the creation of the world , and was then solemnized with such ceremonies . Numb . 28.9 . But on the sabbath day ye shall offer two lambes of a yeare old without spot , and two tenth deales of fine floure for a meate offering , ●ingled with oyle , and the drinke offering thereof . 10. This is the burnt ●ffering of euery Sabbath , beside the continuall burnt offering and drinke offering thereof . But now in the light of the Gospel , and the Churches professing the same , the ceremonie of the Sabbath is ceased . Col. 2.16 . Let no man condemne you in meate and drinke , or in respect of an holy day , or of the new moone , or of the Sabbath : 17. which are but shadowes of things to come , but the bodie is Christ. The obser●ation of the Sabbath was translated by the Apostles from the seuenth day , to the day following . Act. 20. 7. The first day of the weeke , the Disciples beeing come together to breake bread , Paul preached to them . 1. Cor. 16.1,2 . Concerning the gathering for the Saints , as I haue ordained in the Churches of Galatia , so doe ye also euery first day of the weeke , let euery one of you put aside by himselfe , and lay vp ●s God hath prospered him , that then there be no gatherings when I come . This day , by reason that our Sauiour did vpon it ri●e againe , is called the Lords day . Revel . 1.10 . I was rauished in the spirit on the Lords day . The obseruation of the Sabbath thus constituted by the Apostles , was neuerthelesse neglected of those Churches which succeeded them , but after was reuiued and established by Christian Emperours , as a day most apt to celebrate the memorie of the creation of the world , and to the serious meditation of the redemption of mankind . Leo and Anton. Edict . of holy daies . The obseruation of the Sabbath is morall , in as much as it is a certaine seauenth day , preserueth and conserueth the ministerie of the word , and the solemne worship of God , especially in the assemblies of the church . And in this respect we are vpon this day , as well inioyned a rest from our vocations , as the Iewes were . Esai 58.13 . If thou turne away thy foote from the Sabbath , from doing thy will on mine holy day , and call my Sabbath a delight , to consecrate it , as glorious to the Lord , and shalt honour him , not doing thine owne waies , &c. Finally , it is morall , in that it freeth seruants and cattell from their labours , which on other daies doe seruice vnto their owners . The affirmative part . Keepe holy the Sabbath day . This we doe , if we cease from the workes of sinne , and our ordinarie calling : performing those spirituall works , which we are commanded in the second and third Commandement . I. To arise earely in the morning , that so we may prepare our selues to the better sanctifying of the Sabbath ensuing . This preparation consisteth in priuate praiers and taking account of our seuerall sinnes . Mark. 1.35 . In the morning very earely before day , Iesus arose and went into a solitarie place , and there prayed . The day following was the Sabbath , when he preached in the Synagogues . 39. Exod. 32. 5 , 6. Aaron proclaimed , saying , To morrow shal be the holy day of the Lord : so they rose vp the next day earely in the morning . Eccles. 4. vers . last . Take heede to thy feete when thou entrest into the house of God. II. To be present at publique assemblies , at ordinarie howers , there to heare reuerently and attentiuely the word preached and read , to receiue the Lords Supper , and publikely with the congregation , call vpon and celebrate the name of the Lord. 1. Tim. 1.2,3 . Act. 20.7 . 2. King. 4.22,23 . Act. 13.14 , 15. When they departed from Perga , they came to Antiochia , a citie of Pisidia , and went into the Synagogue on the Sabbath day , and sate downe . And after the lecture of the Law and Prophets , the rulers of the Synagogue sent vnto them , saying , Ye men and brethren , if ye haue any word of exhortation for the people , say on . III. When publique meetings are dissolued , to spend the rest of the Sabboth in the meditation of Gods word , and his creatures . Psal. 29. from the beginning to the ending . Act. 17. 11. These were also more noble men , then they which were at Thessalonica , which receiued the word with all readinesse , and searched the Scriptures daily whether those things were so . We must also exercise then the workes of charitie : as , to visit the sicke , giue almes to the needie , admonish such as fall , reconcile such as are at iarre and discord amongst themselues , &c. Nehem. 8.12 . Then all the people went to eate and to drinke , and to send away part , and to make great ioy . The negatiue part . Pollute not the Sabboth of the Lord. This is a grieuous sinne , Matth. 24.20 . Pray that your flight be not in winter , nor on the Sabboth daie . Lament . 1.7 . The aduersaries saw her , and did mocke at her Sabboths . Leuit. 19.30 . Ye shall keepe my Sabboths , and reuerence my Sanctuarie , I am the Lord. In this part are these things forbidden : I. The workes of our calling , wherein if we doe ought , it must be altogether in regard of charitie , and not in regard of our owne priuate commodity . II. Vnnecessarie iourneyes . Exod. 16.29 . Tarrie euery man in his place , let no man goe out of his place the seuenth day . By this reason , the master of the family must that day remaine at home , to sanctifie the Sabbath with his household . III. Faires vpon the Sabboth daie , Nehem. 3.19 . When the gates of Ierusalem began to be darke before the Sabboth , I commaunded to shut the gates , & charged that they should not be opened till after the Sabboth , and some of my seruants , set I at the gate , that there should no burden be brought in on the Sabboth day . read v. 15,16,17,18 . IV. All kind of husbandrie ; as plowing , sowing , reaping , mowing , bringing home haruest , & other the like . Exod. 34. 21. In the seauenth day shalt thou rest , both in earing time , and in haruest shalt thou rest . V. To vse iestes , sports , banquetting , or any other thing whatsoeuer , which is a means to hinder , or withdraw the mind from that serious attention , which ought to be in Gods seruice : for if the workes of our calling must not be exercised , much lesse these , whereby the minde is as well distracted from Gods seruice , as by the greatest labour . VI. An externall obseruation of the Sabboth , without an internall regard of godlines . Esa. 1.14,15 . My soule hateth your new moones , and your appointed feastes , they are a burden vnto me , I am wearie to beare them : and when you shall stretch forth your handes , I will hide mine eies from you , and though you make many praiers , I will not heare : for your handes are full of blood . 2. Tim. 3.5 . Which haue a shew of godlines , but denie the force thereof , such therefore auoyd . VII . The manifest prophanation of the Sabboth , in pampering the belly , surfeting , adulterie , and other like prophanenesse , which is nothing els , but to celebrate a Sabboth to the diuell , and not to God. CHAP. 24. Of the fifth commandement . HItherto we haue spoken of the commandements of the first table : nowe followeth the secōd table , which concerneth the loue of our neighbour . Rom. 13.9 . Thou shalt not commit adulterie , thou shalt not kill , thou shalt not steale , thou shalt not beare false witnes , thou shalt not couet : and if there be any other commandement , it is briefly comprehēded in this saying , namely , thou shalt loue thy neighbour as thy selfe . Our neighbour is euery one , which is of our owne flesh . Esa. 58.7 . When thou seest the naked couer him , and hide not thy selfe from thine owne flesh . The manner of louing is so to loue our neighbour as our selues , to witte , truly and sincerely : when as contrarily , the true manner of louiug God , is to loue God without measure . The second table containeth sixe Commandements : whereof the first , & , in the order of the ten commandements , the fift , concerneth the preseruation of dignity and excellencie of our neighbour . The words are these : Honour thy Father and thy mother , that they may prolong thy daies in the lande , which the Lord thy God giueth thee . The Resolution . Honour ] This Word , by the figure , signifieth all that dutie , whereby our neighbours dignitie is preserued , but especially our Superious . This dignitie proceedeth of this , that euery man beareth in him some part of the image of God , if we respect the outward order and decency , which is obserued in the Church and common wealth . In the Magistrate there is a certaine image of the power and glory of God. Dan. 2.37 . O King , thou art a King of Kings , for the God of heauen hath giuen thee a kingdome , power , and strength , & glorie . Hence is it , that Magistrates are called Gods. Psal. 82. 1. In an olde man is the similitude of the eternity of God : in a father , the likenesse of his fatherhood . Math. 2● . 9 . And call no man your father vpon the earth : for there is but one , your Father which is in heauen . In a man is the image of Gods prouidence and authoritie . 1 Cor. 11.7 . For a man ought not to couer his head , because he is the image of the glory of God : but the woman is the glory of her husband . Finally , in a learned man , is the likenesse of the knowledge and wisdome of God. Nowe therefore that person , in whome euen the least title of the image of God appeareth , is to be be honoured and reuerenced . Thy father ] By a figure , we must here vnderstand , all those that are our superiours : as , Parents , and such like of our kindred , or aliance which are to vs in stead of Parents : Magistrates , Ministers , our Elders , and those that doe excell vs in any gifts whatsoeuer . The kings of Gerar were called Abimelech , my father the king . Gen. 20.2 . Gen. 45.8 . God hath made me a father vnto Pharaoh , and Lord ouer all his house . 1. Cor. 4.15 . For though ye haue ten thousand instructers in Christ , yet haue ye not many Fathers : for in Christ Iesus I haue begotten you . 2. King. 5.13 . But his seruants came , and spake vnto him , and said , Father , if the Prophet had commanded thee a great thing● wouldest thou not haue done it ? 2. King. ● . 12 . And Elisha sawe it , and he cried , My Father , my Father , my Father , the chariot of Israel , and the horsemen thereof . And thy mother ] This is added , least we should despise our mothers , because of their infirmities , Prou. 23.22 . Obey thy father which hath begotten thee , and despise not thy mother when shee is olde . Here we are put in mind to performe due honour to our stepmothers and fathers in law , as if they were our proper and naturall parents . Ruth . 3. 1. and 5. Afterward Naomi her mother in lawe said vnto her , My daughter , shall not I seeke rest for thee , that thou maiest prosper ? And shee answered her , All that thou biddest me , I will do . Exod. 18.17 . But Moses father in law said vnto him , The thing which thou doest is not well . 19. Heare nowe my voice , I will giue thee counsell , and God shall be with thee . 24. So Moses obeied the voice of his father in law , and did all that he had said . Mich. 7.6 . For the sonne reuileth the Father , the daughter riseth vp against her mother , the daughter in law against her mother in lawe . That they may prolong ] Parents are said to prolong the liues of their children , because they are Gods instruments , whereby their childrens liues are prolonged : for oftentimes the name of the action is attributed to the instrument , wherewith the action is wrought . Luk. 16.9 . Make you friendes with the riches of iniquitie , that when ye shall want , they may receiue you into euerlasting habitations . 1. Tim. 4.16 . For in doing so , tho● shalt both saue thy selfe and them that heare thee . But Parents doe prolong the liues of their children in commanding them to walke in the waies of the Lord , by exercising iustice and iudgement , Gen. 18.19 . For beeing become godly , they haue the promise both of this life , and the life to come . 1. Tim. 4.8 . Further , they effect the same thing by their praiers made in the behalfe of their children . Hereby it plainely appeareth , that the vsuall custome of children saluting their parents , to aske them their blessing , is no light or vaine thing . Moreouer , in these words , the reason to mooue vs to the obedience of this commandement , is drawne from the ende , which reason is also a promise , yet a speciall promise . Eph. 6. 2. Honour thy father and thy mother , which is the first commandement with promise , ( I say , speciall ) because the promise of the second commandement is generall , and belongeth to all the rest of the commandements . And God promiseth long life not absolutely , but so farre as it is a blessing . Eph. 6.3 . That it may be well with thee , and that thou maiest liue long on earth . For wee must thinke that long life is not alwaie a blessing , but that sometime it is better to die then to liue . Esay 57.1 . The righteous perisheth , and no man considereth it in heart : and mercifull men are taken away , and no man vnderstandeth that the righteous is taken away from the euill to come . But if at any time the Lord giueth a short life to obedient children , hee rewardeth them againe with eternall life in heauen , and so the promise faileth not , but changeth for the better . The affirmative part . Preserue the dignitie of thy neighbour . Vnder this part is commaunded : First , reuerence towards all our superiours : the actions whereof , are ; reuerently to rise vp before any man which passeth by vs. Leu. 19.32 . Rise vp before the hoorehead , and honour the person of the old man , and dread thy God : I am the Lord. To meete him that commeth towards vs. Gen. 18.2 . And he lifted vp his eies , and looked : and loe , three men stood by him , and when he saw them , hee ranne to meete them from the tent doore . 1. King. 2. 19. When Bethsheba came to speake to king Solomon , the king rose to meete her , and bowed himselfe vnto her . To bowe the knee . Mark. 10.17 . And when he was gone out of the waie , there came one running , and kneeled to him . Gen. 18.2 . He ran to meete them , and bowed himselfe to the ground . To stand by those that sit downe , Gen. 18.8 . And he tooke butter , and milke , and the calfe that he had prepared , and set before them , and stoode himselfe by them vnder the tree , and they did eate . Exod. 18.13 . Now on the morrowe , when Moses sate to iudge the people , the people stoode about Moses from morning vnto euen . To giue the cheife seate . 1. King. 2.19 . And he sate downe on his throne , and he caused a seate to be set for the kings mother , and shee sate downe at his right hand . Luk. 14. 7,8,9 . He spake also a parable vnto the guests , when he marked how they chose out the chiefe roomes , and said vnto them , When thou shalt be bidden of any man to a wedding , set not thy selfe downe in the chiefest place , least a more honourable man then thou be bidden of him , and he that bade both him and thee , come and say to thee , Giue this man roome , and thou then beginne with shame to take the lowest roome . Gen. 43.33 . So they sate before him , the eldest according to his age , and the youngest according to his youth , and the men marueiled among themselues . To let our Superiours speake before vs. Iob. 32.6,7 , 17. To keepe silence in courts and iudgement places , vntill we be bidden to speake . Act. 24. 10. Then Paul after that the Gouernour had beckened vnto him that he should speake , answered . To giue them such their right and iust titles , as declare our reuerence when we speake vnto them . 1. Pet. 3.6 . As Sarah obeyed Abraham and called him Lord : whose daughters ye are , whiles ye doe well . Mar. 10. 17. Good Master , what shall I doe , that I may possesse eternall life ? 20. Then he answered , and said vnto him , Master , all these things haue I obserued from my youth . 1. Sam. 1.14 , 15. And Eli said vnto her , How long wilt thou be drūken ? Put away thy drunkennes from thee : then Hannah answered and said , Nay my Lord , but I am a woman troubled in spirit : I haue drunke neither wine nor strong drinke . Secondly , towards those that are our superiours in authoritie : and first , obedience to their commandements . Rom. 13.1 . Let euery soule be subiect to the higher power . VVe are to be admonished to obedience : because euery higher power is the ordinance of God , and the obedience which we performe to him , God accepteth it as though it were done to himselfe and to Christ● Rom. 13.2 . Whosoeuer therfore , resisteth the power , resisteth the ordinance of God , and they that resist , shall receiue to themselues iudgement . Col. 3.23 . And whatsoeuer ye doe , doe it hartilie , as vnto the Lord , & not vnto them . 24. Knowing that of the Lord ye shall receiue the reward of the inheritance : for ye serue the Lord Christ. Obedience is to be performed to our superiours with diligence and faithfulnes . Gen. 24.2 . Abraham said vnto his eldest seruant of his house , which had the rule ouer all that he had : put now thy hand vnder my thigh , and I will make thee sweare by the Lord God of heauen , and God of the earth , that thou shalt not take a wife vnto my sonne of the daughters of the Canaanites , amongst whome I dwell . 10. So the seruant tooke ten Camels of his master , and departed . 12. And he said , O Lord God of my master Abraham , I beseech thee send me good speede this day , and shew mercie vnto my master Abraham . 33. Afterward the meate was set before him , but he said , I will not eate , vntill I haue said my message : And Laban said , Speake on . 56. But he saide , Hinder me not , seeing the Lord hath prospered my iourney : send me away that I may goe to my master . Gen. 31.38 . This twentie yeares haue I beene with thee , thine ewes and thy goates haue not cast their young , and the rammes of thy flocke haue I not eaten . 39. Whatsoeuer was torne of beasts , I brought it not vnto thee , but made it good my selfe : of mine hand diddest thou require it , were it stollen by day , or stollen by night . 40. I was in the day consumed with heat , and with frost in the night , and my sleepe departed from mine eyes . Furthermore , we must yeelde obedience to our Superiours : yea , although they be cruell and wicked , but not in wickednesse . 1. Pet. 2.18 . Seruants , be subiect to your masters with all feare , not onely to the good and courteous , but also to the froward . Act. 4.19 . Whether it be right in the sight of God , to obey you rather then God , iudge ye . Subiection in suffering the punishments inflicted by our Superiours . Gen. 16.6 . Then Abraham saide to Sarai , Behold , thy maide is in thine hand , doe with her as it pleaseth thee : then Sarai dealt roughly with her : wherefore shee fledde from her . 9. Then the Angel of the Lord said vnto her , Returne vnto thy dame , and humble thy selfe vnder her hands . And although the punishment should be vniust , yet must we suffer it , vntill we can get some lawfull remedie for the same . 1. Pet. 2.19 . For it is thanke-worthie , if a man for conscience toward God endure griefe , suffering wrongfully . 20. For what praise is it , if when ye be buffeted for your faults , ye take it patiently ? but and if , when ye doe well , ye suffer wrong , and take it patiently , this is acceptable to God. III. Thankfulnes in our praiers . 1. Tim. 2.1 , 2. I exhort you therefore , that first of all , supplications , prayers , intercessions , and giuing of thankes be made for all men , for kings , & for all that be in authoritie , that we may lead a quiet & a peaceable life , in all godlines and honestie . 1. Tim. 5.17 . Elders that rule well , are worthie of double honour . Gen. 45.9 . Haste you , and goe vp to my Father , and tell him , Thus saith thy sonne Ioseph , God hath made me lord ouer all Egypt , come downe to me , tarie not . 10. And thou shalt dwell in the land of Goshen . 11. Also I will nourish thee there , for yet remaine fiue yeares of famine , least thou perish through pouertie , thou and thy houshold , and all that thou hast . Thirdly , towards those that excell vs in gifts : our dutie is to acknowledge the same gifts , and speake of them to their praise . 1. Cor. 8.22,23 . Fourthly , toward all our equals : to thinke reuerently of them . Phil. 2.3 . Let nothing be done through contention or vaineglorie , but in meeknes of minde , let euery man esteeme other better then himselfe . In giuing honour , to goe one before an other , and not in receiuing it . Rom. 12. 10. Submitting your selues one to another in the feare of God. To salute one an other with holy signes , whereby may appeare the loue which we haue one to another in Christ. 1. Pet. 5.14 . Greet ye one another with the kisse of loue . Rom. 16. 16. Salute one another with an holy kisse . Exod. 18.7 . And Moses went out to meete his father in law , and did obeysance and kissed him . Ruth . 2.4 . And beholde , Boaz came from Bethlehem , and said vnto the Reapers , the Lord be with you . And they answered , The Lord blesse thee . Fiftly , the duties of all Superiours towards their inferiours : to yeeld to them in good matters , as to their brethren . Deut. 17. 20. That his heart be not lifted vp aboue his brethren , and that he turne not from the commaundement , to the right hand , or to the left . Iob. 31.13 . If I did contemne the iudgement of my seruant , and of my maide . 2. King. 5.13 . And his seruant came and spake vnto him , and said . 14. Then he went downe , and washed himselfe seuen times in Iordan , &c. To shine before their inferiours by an ensample of a blamelesse life . Titus 2.2 . That the elder men bee sober , honest , discreete , sound in the faith , in loue , and in patience . 3. The elder women likewise , that they be in such behauiour as becommeth holines , not false accusers , not giuen to much wine , but teachers of honest things . 1. Pet. 5.3 . Not as though ye were Lords ouer Gods heritage , but that ye may be ensamples to the flock . Phil. 4.9 . To shewe forth grauitie ioyned with dignitie , by their countenance , gesture , deedes and wordes . Tit. 2. 3,4,5,6,7 . Iob. 29.8 . The younge men saw me and hid themselues , the aged arose , and stood vp . Sixtly , towards inferiours in obedience , that is , toward their subiects . 1. To rule them in the Lord , that they doe not offend . 1. Pet. 2.13 . Submit your selues vnto all manner of ordinance of man , for the Lords sake , whether it be vnto kings as vnto superiours , 14. or vnto gouernours , as vnto them that are sent of the king , for the punishment of euill doers , and for the praise of them that doe well . Deut. 17.19 . And it shall be with him ( namely the booke of the lawe ) and he shal read therein all the daies of his life , that he may learne to feare the Lord his God , and to keepe all the wordes of this lawe , and those ordinances to doe them . Col. 4. 1. Ye masters doe vnto your seruants , that which is iust and equall : knowing that ye also haue a master in heauen . 2. To prouide such things as shall be to the good of their subiects , whether they belong to the bodie or to the soule . Rom. 13.4 . For he is the minister of god for thy wealth . Esa. 49.23 . And kings shall be thy nursing Fathers , & Queenes shall be thy nurses . Psal. 132.1 . Lord remember Dauid with all his troubles . 2. Who sware vnto the Lord , and vowed vnto the mightie God of Iaacob , saying , 3. I will not enter into the tabernacle of mine house , nor come vpon my pallet or bed , 4. nor suffer mine eies to sleepe , nor mine eie lids to slumber , 5. vntil I finde out a place for the Lord , an habitation for the mightie God of Iacob . 3. To punish their faults , the lighter by rebuking , the greater by correction , that is , by inflicting reall or bodily punishment . There is an holy maner of punishing the guilty , whereunto is required : I. After diligent and wise examination be had , to be assured of the crime committed . II. To shewe forth of Gods word , the offence of the sin : that the conscience of the offender may be touched . III. It is conuenient to deferre or omit the punishment , if thereby any hope of amendment may appeare . Eccl. 7.23 . Giue not thy heart also to all the words that men speake , least thou doe heare thy seruant cursing thee . 24. For oftentimes also thine heart knoweth , that thou likewise hast cursed others . 1. Sam. 10. vers . 27. But the wicked men said , Howe shall he saue vs ? so they despised him , and brought him no presents : but he held his tongue . IV. To inflict deserued punishment , not in his owne name , but in Gods name , adding the same holily and reuerently . Iosh. 7. 19. Then Ioshua said vnto Achan , My sonne , I beseech thee , giue glorie to the Lord God of Israel , and make confession vnto him , and shew me nowe what thou hast done , hide it not from me . 20. And Achan answered Ioshua , and said , Indeede I haue sinned against the Lord God of Israel , and thus and thus haue I done . 25. And Ioshua said , In as much as thou hast troubled vs , the Lord shall trouble thee this day : and all Israel threwe stones at him , and burned them with fire , and stoned them with stones . V. and lastly , When thou punishest , aime at this one onely thing , that the euill may be purged and amended , and that the offender by sorrowing for his sinne , may vnfainedly repent for the same . Prou. 20.30 . The blewnesse of the wound serueth to purge the euill , and the stripes within the bowels of the belly . Seuenthly , and lastly , there is a certaine duty of a man to bee performed toward himselfe , which is , that a man should preserue and maintaine with modestie , the dignitie and worthinesse , which is inherent in his own person . Phil. 4.8 . Furthermore , brethren , whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer thinges pertaine to loue , whatsoeuer things are of good report , if there be any vertue , or if there be any praise , thinke on these things . The negatiue part . Diminish not the excellencie , or dignitie , which is in the person of thy neighbour . Hither are referred these sinnes : First , against our superiours : I. Vnreuerent behauiour and contempt of them . The sinnes hereof , are , deriding our superiours . Gen. 9. 22. And when Ham the Father of Canaan sawe the nakednesse of his father , he told his two brethren without . Prou. 20.17 . The eie that mocketh his father , and despiseth the instruction of his mother , let the rauens of the valley picke it out , and the young eagles eate it . To speake euill of , or reuile our superiours . Exod. 21.17 . And he that curseth his father or his mother , shall die the death . II. Disobedience , whereby we contemne their iust commādements . Rom. 1.30 . Disobedient to Parents . 2. Tim. 3.3 . No striker , but gentle , no fighter . The sinnes hereof , are , To make contracts of mariage , without the counsel & consent of the Parents . Gen. 6. 2. Then the sonnes of God saw the daughters of men that they were faire , and they tooke them wiues of all that they liked . Gen. 28.6,9 . And Esau seeing that the daughters of Canaan displeased Izhac his father , then went Esau to Ishmael , and tooke vnto the wiues which he had , Mahalath the daughter of Ishmael , Abrahams sonne , the sister of Nabaioth , to be his wife . The eie seruice of seruants . Coloss. 3.22 . Seruant● be obedient to them that are your masters according to the flesh , in all things , not with eie seruice as men pleasers , but in singlenes of heart , fearing God. Eph. 6.6 . Not with seruice to the eie , as men pleasers Answering againe , when they are reprehended . Tit. 2.9 . Let seruants be subiect to their masters , and please them in all thinges , not answering againe . Deceitfulnesse and wasting their Masters goods . Titus 2. 10. Neither pikers , but that they shewe all good faithfulnesse . To flee from the power of their superiour . Gen. 16.6 . Then Sarah dealt roughly with her , wherfore shee fled frō her . To resist the lawful authoritie of their Superiours . 1. Pet. 2.20 . To obey them in things vnlawfull● Act. 4. 19. To extoll themselues aboue their betters : this is the sinne of Antichrist . 2. Thess. 2.3 , 4. Which ( man of sinne ) exalteth himselfe against all that is called God. Lastly , the freedome of the Papists , whereby they free children from the gouernment of their parents : and subiects from the authoritie of their Princes : so that they make it lawefull for them to pretende and procure their death . 1. Sam. 26.8,9 . Then said Abishai to Dauid , God hath closed thine enemie into thine hand this day : now therefore I pray thee , let me smite him once with a speare to the earth , and I will not smite him againe : And Dauid said to Abishai , Destroy him not : for who can lay his hand on the Lords Annointed and bee guiltlesse ? III. Ingratitude , and want of a louing affection towards Parentes . Matth. 15.5,6 . But ye say , whosoeuer shall say to father or mother , By the gift that is offered by me , thou maiest haue profit , though he honour not his father or mother , shall be free . 1. Tim. 5.4 . Secondly , we offend against our equalls , in preferring our selues before them , in talking or in sitting downe . Matth. 20.20 . Then came vnto him the mother of Zebedeus children , with her sonnes , worshipping him , and desiring a certaine thing of him . 21. And he said , What wouldest thou ? And shee said to him , Graunt , that these my two sonnes may sit , the one at thy right hand , and the other at thy left hand in thy kingdome . 24. And when the other ten heard this , they disdained at the two brethren . Thirdly , toward our inferiours : I. Through negligēce in gouerning them , and prouiding for their good estate . Hagg. 1.4 . Is it time for your selues to dwel in your fieled houses ; and this house to lie wast ? Dan. 3.28 . This condemneth those mothers , which put forth their children to be nursed , hauing both sufficient strength and store of milke themselues to nurse them . 1. Tim. 5.10 . If shee haue nourished her children . II. By too much gentlenes and lenitie in correcting thē . 1. King. 1.5 . Then Adonijah the sonne of Haggith exalted himselfe , saying , I will be king . 6. And his father would not displease him from his childhood , to say , Why hast thou done so ? 1. Sam. 2. 22. So Eli was very old , & heard all that his sonnes did vnto all Israel , and howe they lay with the women that assembled at the doore of the Tabernacle of the congregation . 23. And he said vnto them , Why doe ye such things ? for of all this people I heare euill reports of you . 24. Do no more , my sonnes for it is no good report that I heare , namely , that ye make the Lords people to trespasse . 25. Notwithstanding they obeyed not the voice of their father , because the Lord would slay them . III. By ouermuch crueltie and threatnings . Eph. 6.4 . And ye fathers prouoke not your children to wrath . 9. And ye masters doe the same things vnto them , putting away threatnings . Fourthly and lastly , a man offendeth against himselfe , when through his naughtie behauiour , he doth obscure and almost extinguish those gifts which God hath giuen him . Math. 25.2 . 16. Or contrarilie , when he is too wise in his owne conceit . Rom. 12.3 . For I say through the grace that is giuen vnto me , to e●ery one that is among you , that no man presume to vnderstand , aboue that which is meete to vnderstand . CHAP. 25. Concerning the sixt commandement . THou shalt not kill . The Resolution . Kill ] The part is here set for the whole , by a Synecdoche : for killing signifieth any kind of endamaging the person of our neighbour . The equitie of this commandement appeareth by this , that man was created after the likenesse of God. Gen. 9.6 . He that sheddeth mans blood , by man shal his blood be shed : for in the image of God hath he made man. Againe , all men are the same flesh . Esay 58.7 . When thou seest the naked couer him , and hide not thy face from thine owne flesh . Neither ought we to be ignorant of this also , that it is vnlawful for any priuate person , not called to that dutie , to kill another , but a publike officer may , that is , if he be warranted by a calling . So did Moses , Exod. 2. 12. And he looked round about , and when he saw no man , he slue the Egyptian , and hid him in the sand . Act. 7.25 . For he supposed his brethrē would haue vnderstood , that God by his hand should giue them deliuerance . And Phinehas . Nomb. 25. 8. And he followed the man of Israel into the tent , and thrust them both through ( to wit , the man of Israel and the woman ) through her bellie : so the plague ceased from the children of Israel . 31. Phinehas the sonne of Eleazar , hath turned mine anger away from the children of Israel , while he was zealous for my sake among them : therefore I haue not consumed the childrē in my iealousie . And Elijah . 1. King. 18.40 . And Eliiah said vnto them , Take the Prophets of Baal , let not a man of them escape : and they tooke them , and Elijah brought them to the brooke of Kishon ; & slue them there . And souldiers in battels , waged vpon iust causes . 2. Chro. 20.15 . Feare ye not , neither be afraid of this great multitude : for the battell is not yours , but Gods. The negatiue part . Thou shalt neither hurt , nor hinder , either thine owne , or thy neighbours life . The sinnes then that are referred to this part are such , as are committed against our neighbour , or our selues . Against our neighbour , are these following : I. In heart ; as ● . Hatred against him . 1. Ioh. 3.15 . Who so hateth his brother , is a manslayer . 2. Vnaduised anger , Matth. 5.22 . I say vnto you , whosoeuer is angrie with his brother vnaduisedly , is in danger of iudgement . 3. Enuie . Rom. 1.29 . Full of anger , murther , contention . 4. Grudges . Iam. 3.14 . If ye haue bitter enuying and strife in your hearts reioice not . 5. Want of compassion , and sorrowe at our neighbours calamities . Amos 6.5,6 . They sing to the sound of the Viole , &c. but no man is s●rry for the affliction of Ioseph . 6. Frowardnes , when we will not be reconciled to our neighbour . Rom. 1.30 . Such as can neuer be appeased , vnmercifull . 7. Desire of reuenge . Psal. 5.6 . The Lord will abhorre the bloody man and deceitfull . II. In wordes : 1. Bitternes in speaking . Prou. 12. 18. There is that speaketh wordes , like the prickinges of a sword : but the tongue of wise men is health . 2. Reproches and railing , which is a casting of a mans sinnes in his teeth which hee hath committed , or an obiecting vnto him some inherent infirmities , Matth. 5.22 . Whosoeuer saith vnto his brother , Raca , shall be worthy to be punished by the councell : ● And whosoeuer shall say , Foole , shall be worthy to be punished with hel fire . 2. Sam. 6.16 . As the Arke of the Lord came into the citie of Dauid , Michal Sauls daughter looked through a window , and saw king Dauid leape and dance before the Lord , and shee despised him in her heart , 20. And Michal the daughter of Saul came out to meete Dauid , and saide , O how glorious was the King of Israel this day , which was vncouered to day in the eyes of the maidens of his seruants , as a foole vncouereth himselfe . 3. Contentions , when two or more striue in speech one with another , for any kind of Superioritie . 4. Brawlings in any conference . 5. Crying , which is an vnseemely eleuation of the voice against ones adu●rsarie . Gal. 5.19 . The workes of the flesh are manifest , which are , 20. emulations , wrath , contentions , seditions . Eph. 4. 31. Let all bitternesse , and anger , and wrath , crying and euill speaking be put away from you , with all malitiousnes . 32. Be courteous one to another . Gen. 16. 11. He ( vz. Ismael ) shal be a wild man , his hand shal be against euery man , and euery mans hand against him . 6. Complaints to euery one of such as offer vs iniuries . Iam. 5.9 . Grudge not one against another , brethren , least ye be condemned . III. In countenance and gesture , all such signes , as euidently decipher the malitious affections lurking in the heart . Gen. 4.5,6 . His countenance fell down : and the Lord said vnto Cain , Why art thou so wrath ? Math. 27.39 . They that passed by rayled on him , nodding their heades . Hence is it , that derision is tearmed persecution . Gen. 21. 9. Sarai saw the sonne of Hagar the Egyptian mocking , &c. Gal. 4.29 . He that was borne after the flesh , persecuted him that was borne after the spirit . IV. In deedes : 1. To fight with , or to beat our neighbour , and to maime his bodie . Leuit. 24. 19 , 20. If any man cause any blemish in his neighbour : as he hath done , so shall it be done to him , breach for breach , eie for eie , tooth for tooth . 2. To procure any way the death of our neighbour , whether it be by the sword , famine , or poison . Gen. 4.8 . Cain rose vp against his brother , and slue him . 3. To exercise tyrannous crueltie in inflicting punishments . Deut. 25.3 . Fourtie stripes shall he cause him to haue , and not past , least if he should exceede , and beate him aboue that with many stripes , thy brother should appeare despised in thy sight . 2. Cor. 11. 24. Of the Iewes I receiued fiue times fourtie stripes saue one . 4. To vse any of Gods creatures hardly . Prouerb . 12.10 . A righteous man regardeth the life of his beast , but the mercies of the wicked are cruell . Deut. 22.6 . If thou finde a birds nest in the way , in any tree , or on the ground , whether they be young , or egges , and the damme sitting vpon the young , or vpon the egges , thou shalt not take the damme with the young , but shalt in any wise let the damme goe , and take the yong to thee , that thou maist prosper and prolong thy daies . 5. To take occasion by our neighbours infirmities , to vse him discourteously , and to make him our laughing stocke , or tanting recreation . Leuit. 19 .14 . Thou shalt not curse the deafe , nor put a stumbling blocke before the blinde . 2. King. 2. 23. Little children came out of the citie , and mocked him , and saide vnto him , Come vp thou baldhead , come vp thou baldhead . 6. To iniurie the impotent , feeble , poore , strangers , fatherlesse or widowes . Exod. 22.21,22 . Thou shalt not doe iniurie to a straunger , neither oppresse him : for ye were strangers in the land of Egypt . Yee shall not trouble any widow or fatherles childe . 25. Thou shalt not be an vsurer vnto the poore . We then iniurie these : 1. If we pay not the labourer his hire . Deut. 24.14 . Thou shalt not oppresse an hired seruant that is needie and poore , neither of thy brethren , nor of the straunger that is within thy gates . 15. Thou shalt giue him his hire for his day : neither shall the sunne goe downe vpon it : for he is poore , and therewith sustaineth his life : least he crie against thee to the Lord , and it be sinne vnto thee . 2. If thou restore not the pledge of the poore . Exod. 22.26,27 . If thou take thy neighbors rayment to pledge , thou shalt restore it vnto him before the sunne goe downe : for that is his garment onely , and his couering for his skin . 3. If we withdraw corne from the poore . Prou. 11.26 . He that withdraweth the corne , the people will curse him : but blessing shall be vpon the head of him that selleth corne . Againe , this law is as well transgressed by not killing , when the law chargeth to kill , and by pardoning the punishment due vnto murther , as by killing when we should not . Nomb. 35.16 . If one smite another with an instrument of yron , that he die , he is a murtherer , and the murtherer shall die the death . 33. The land can not be clensed of the bloode that is shedde therein , but by the bloode of him that shedde it . By this place also are combates of two men hand to hand , for deciding of controuersies , vtterly vnlawfull . 1. Because they are not equall meanes ordained of God , to determine controuersies . 2. In that it falleth out in such combates that he is conquerour before man , who indeed is guiltie before God. This also condemneth Popish Sanctuaries , and places of priuiledge : as Churches , and the like , wherein murtherers shelter and shroud themselues from the danger of the law . For God expressely commandeth ( Exod. 21.14 . ) that such an one shal be taken from his altar , that he may die . And Ioab 1. King. 2.24 . touching the hornes of the altar , was slaine in the Temple . Hitherto in like sort belong such things as concerne the soule of our neighbour . 1. To be a scandale or offence to the soule of our neighbor , either in life or doctrine . Math. 18.7 . Woe be to the world because of offences : it is necessarie that offences should come : but woe be to them by whome they doe come . 2. To minister occasions of strife and discord . The which we then doe : 1. When we cannot be brought to remit somewhat of our owne right . 2. When we returne snappish and crooked answers . 3. When we interpret euery thing amisse , and take them in the worst part . 1. Sam. 25. 25. Nabal is his name , and follie is with him . 2. Sam. 10.3 . And the Princes of the children of Ammon said to Hanun their Lord , Thinkest thou that Dauid doth honour thy father , that he hath sent comforters to thee ? hath not Dauid rather sent his seruants vnto thee , to search the citie , to spie it out , and to ouerthrow it ? wherefore Hanun tooke Dauids seruants , and shaued off the halfe of their beards , and cut off their garments in the middle , euen to their buttockes , and sent them away . 3. The Ministers sinne against their neighbours , is this , not to preach the word of God to their charge , that they thereby might be instructed in the waies of life . Prou. 29.18 . Where there is no vision the people decay , but he that keepeth the Law is blessed . Esai 56. 10. Their watchmen are all blind , they haue no knowledge , they are all dumbe dogs , they cannot barke : they lie and sleepe , and delight in sleeping . And these greedie dogges can neuer haue ynough : and these shepheards they cannot vnderstand : for they all looke to their owne way , euery one for his aduantage , and for his owne purpose . Ezech. 3. 18. When I shall say to the vvicked , Thou shalt surely die , and thou giuest him not warning , the same wicked man shall die in his iniquitie , but his blood will I require at thy hands . And not onely not to preach at all , but to preach negligently , is vtterly condemned . Ier. 48.10 . Cursed be he that doth the worke of the Lord negligently . Revel . 3.16 . Because thou art lukewarme , and neither hote nor cold : it will come to passe that I shall spew thee out of my mouth . This reprooueth nonresidencie of ministers , which is an ordinarie absence of the minister from his charge : namely , from that particular congregation committed vnto him . Esai 62.6 . I haue set watchmen vpon thy walls , O Hierusalem , which all the day and all the night continually shall not cease : yee that are mindfull of the Lord keepe not silence , and giue him no rest , till he repaire , and till he set vp Ierusalem the praise of the world . Act. 20.28,29,30,31 . Take heede therefore vnto your selues , and to all the flocke whereof the holy Ghost hath made you ouerseers , to feede the Church of God , which he hath purchasedwith his owne blood . For I know this , that after my departing , shall grieuous wolues enter in among you , not sparing the flocke . Moreouer , of your selues shall men arise , speaking peruerse things to draw disciples after them . Therefore watch and remember , that by the space of three yeares , I ceased not to warne euery one night and day with teares . 1. Pet. 5.2,3 . Feede the flocke of God , which dependeth vpon you , caring for it , not by constraint but willingly : not for filthie lucre , but of a readie minde : not as though ye were Lords ouer Gods heritage , but that ye may be ensamples to the flocke . Ezech. 34.4 . and 33. The Councel of Antioch , the 17. Can. If any Bishop by imposition of hands inducted into a charge , and appointed to gouerne a people , and he neglect to take vpon him that office , but delaieth to goe vnto the congregation allotted vnto him : such an one shall be prohibited from the Lords table , till he be enforced to attend vpon that charge , or at the least somewhat be determined by a complete assembly of the Ministers of that Prouince . The Councel of Sardice , the 14. Canon . We remember that our brethren in a former assemblie decreed , that if any lay-man remaining three Sabboths or Lords daies , that is , three weekes in a citie , did not in the same citie frequent the Church assemblies , he should be excommunicated : If then such things are not allowable in lay-men , much lesse in Ministers , for whome it is neither lawfull nor conuenient , without vrgent necessitie , to be absent from his parish Church longer then the time aboue mentioned . To this decree there was not one non placet , but euery one said , It liketh vs well . The Coūcel held at Const. in the 24. Canon decreed that Ministers ought not to haue their substitutes , or vicars , but in their owne persons , with feare and cheerefulnesse , performe all such duties , as are required of them in the seruice of God. The Canon law doth conclude the same things , dist . 39. Canon . si quis vult . debent indesinenter , &c. The Bishops ( saith the Canon ) ought to be continually resident in Gods tabernacle , that they may learne somewhat of God , and the people of them , whilest they read often and meditate vpon Gods word . Againe , in the Canons intituled Pontifices , and siquis in clero . Episcopos , qui dominici gregis suscipiunt curam , &c. The Bishops which take upon them to feede Gods flocke , ought not to depart from their dutie , least they loose that excellent talent which God hath bestowed vpon thē , but rather striue with that one talent , to get three more talents . And in the 80. Can. of those which are tearmed the Canōs of the Apostles , there is an expresse mandate that such , whether Bishop or Senior , who attendeth not vpon their office in the Church , shall forthwith be remooued from that place . The Chalcedon Councell , Canon . 10. Let no man be ordained Minister of two Churches , in two seuerall cities , but let him remaine in that , vnto which he was first called . And if for vaine glorie , he shall afterward goe to a greater congregation , let him immediately be recalled to his first charge , and in that onely exercise his ministerie . But if one be called to another charge , let him simply giue ouer the former , and haue no interest in the same , &c. For this thing , looke to the decree of Damasus , and the Councel of Trent , sect . 7. Can. 8. There are , notwithstanding the former testimonies , some cases , wherein it is permitted to the Minister that he may be absent : if by his absence the congregation be not endammaged : I. Sicknes : the Councell of Men●z , 25. Canon . If a Bishop be not at home , or be sicke , or vpon some exigent , cannot be present at his parish , let him procure one , who vpon Sabbothes and festiuall daies , will preach vnto his charge . Augustine testifieth , epist. 138. that he was absent on the like occasion . II. Allowance of the Church , to be absent for a time vpon some necessarie and publike commoditie for the same . Coloss. 1.7 . Epaphras is their minister , but chap. 4.12 . he beeing absent saluteth them . And Ambrose though he were Bishop of Millaine , yet went he twise Ambassador into France , to make agreement betwixt Maximus and Valentinian . Ambrose 5. booke . and 27. epist . to Valentinian the Emperour . III. If by reason of persecution he be enforced to flee , and see no hope to procure the safetie of his people . This made Cyprian to be absent from Carthage , as he testifieth in his epistles . Thus much concerning sinnes against our neighbour . Now follow such sinnes , as a man committeth against his owne person ; as when a man doeth hurt , kill , and endanger himselfe . Matth. 16.24 . If any man will follow me , let him denie himselfe , take vp his crosse , and follow me . Matth. 4. 6. He saide vnto him , If thou be the sonne of God , cast thy selfe downe headlong : for it is written , He shall giue his Angels charge ouer thee , and with their hands they shall lift thee vp , least at any time thou shouldest dash thy foote against a stone . 7. Iesus said vnto him : It is written againe , Thou shalt not tempt the Lord thy God. Therefore for a man to be his owne executioner , though to escape a most shameful death , is vtterly vnlawfull and vngodly . The affirmatiue part . Thou shalt preserue the life of thy neighbour . Hitherto may we referre these duties : I. Such as appertaine to the person of our neighbour , and concerne , first his welfare both of bodie and minde ; as , to reioyce with them that reioyce . Rom. 12.15 . Mark. 10.20 . Then he answered and said vnto him , All these things I haue obserued from my youth . And Iesus beheld him , and loued him . Secondly , his miseries , to be grieued with him for them . Rom. 12.15 . Mourne with those that mourne . Esa. 24.16 . And I said , My leannesse , my leannesse , woe is me , the transgressours haue offended , yea the transgressours haue grieuously offended . Psal. 119. vers . 136. Mine eies gus● out with water , because men obserue not thy law . Againe , we must helpe him as much as in vs lieth . Iob 29.15 . I was as an eye to the blind , and a foote to the lame . 2. Cor. 8. 2. To their power , yea beyond their power , they were willing . And that we doe , we must doe speedily . Prov. 3.28 . Say not to thy neighbour , Goe and come againe to morrow , and I will giue thee , if thou now haue it . Levit. 19.17 . Thou shalt plainly rebuke thy neighbour , and not suffer him to sinne . Thirdly , concerning such iniuries , as he offereth vnto thee : I. Thou shalt not be angrie against him , vpon a small occasion . Nomb. 12. 3. Moses was a meeke man aboue all that liued vpon the earth . Prov. 9.11 . The discretion of a man deferreth his anger , and his glorie is to passe by an offence . II. Thou must be slow to wrath , and neuer angrie , but for a most iust cause . Mark. 3.5 . Then he looked round about on them angerly , mourning also for the hardnesse of their hearts . Prov. 14.29 . He that is slow to wrath , is of great wisdome : but he that is of an hastie minde exalteth follie . III. Thine anger must be but for a while . Eph. 4. 26. Be angrie and sinne not , let not the sunne goe downe vpon thy wrath . IV. Forgiue freely an iniurie , and reuenge it not . Eph. 4. 32. Be ye courteous one to another , and tender hearted , forgiuing one another , euen as God for Christs sake forgaue you . Fourthly , his wants and infirmities : 1. Auoid occasions whereby they may be stirred and laid open . Gen. 13.8 . Then said Abraham to Lot , Let there be no strife I pray thee , betweene thee and me , neither betweene thy heardsmen and mine : for we are brethren . 9. Is not the whole land before thee ? depart , I pray thee , from me : If thou wilt take the left hand , I will take the rights or if thou goe to the right hand , I will take the left . Gen. 27.44 . And tarie with him a while vntill thy brothers fiercenesse be asswaged , 45. And till thy brothers wrath turne away from thee , and he forget the things which thou hast done to him . 2. Depart somtimes from thine owne right . Mat. 17.25,26 . What thinkest thou Simon ? of whō doe the kings of the earth take tribute , or poll money ? of their children , or of strangers ? Peter said vnto him , Of strangers . Then said Iesus vnto him , Then are the children free . 27. Neuertheles , lest we should offend thē , go to the sea , and cast in an angle , & take the first fish that commeth vp , and when thou hast opened his mouth , thou shalt finde a piece of twentie pence : that take and giue it vnto them for me and thee . 3. To appease anger kindled : which is done , I. by ouercomming euill with goodnes . Rom. 12.21 . Be not ouercome of euill , but ouercome euill with goodnes . II. By following after peace . 1. Pet. 3.11 . Decline from euill , and doe good , seeke peace , and follow after it . III. By courteous answers . Prou. 15. 1. A soft answer putteth away wrath : but grieuous words stir vp anger . 1. Sam. 1.14 . Eli said vnto her , How long wilt thou be drunken ? put away thy drunkennes from thee . 15. Then Hannah answered , and saide , Nay my Lord , but I am a woman troubled in spirit : I haue drunke neither wine nor strong drinke , but haue poured out my soule , before the Lord. Philem. v. 15. It may be that he therefore departed for a season , that thou shouldest receiue him for euer . IV. By ouerpassing some wants and infirmities in mens words and deedes . Prou. 19.11 . It is a mans honour to passe by infirmities . V. By couering thē with silence . 1. Pet. 4.8 . Aboue all things haue feruent loue amongst you , for loue couereth a multitude of sinnes . Prou. 17.9 . He that couereth transgression , seeketh loue : but he that repeateth a matter , separateth the Prince . VI. By taking euery thing ( if it be possible ) in the best part . 1. Cor. 13. 5. Loue thinketh none euill . This sheweth the lawfulnes of truces , couenants , & other agreements concerning peace , being made to auoid iniuries , maintaine ancient bounds , procure securitie in traffique , possessions , and iournies , set pensions , commons for cattell , liberties of hunting , fishing , or fouling , and getting fewell , or other necessaries for publike commodities , if there be no vnlawfull conditions annexed vnto the same . And we may make this couenant not onely with Christians , but for the maintenance of peace , with infidels also . For that which is godly to be performed , is no lesse godly to be promised . But it is a note of true godlines , to be as much as may be , at peace with all men . Therfore to promise peace by couenant , is very godly . We may see the experience of this in the liues of holy men . Gen. 21.22 . At that same time Abimelech and Pichol his chiefe captaine , spake vnto Abraham , saying , God is with thee in all that thou doest . 23. Now therefore sweare vnto me here by God , that thou wilt not hurt me , nor my children , nor my childrens children , &c. 24. Then Abraham said , I will sweare . 27. Then Abraham tooke sheepe and beeues , and gaue them vnto Abimelech : and they two made a couenant . Gen. 31.44 . Now therefore come and let vs make a couenant , I and thou , which may be a witnes betweene me and thee . 45. Then Laban said to Iaakob , Behold this heape , and behold the pillar , which I haue set vp betweene me and thee . 53. The God of Abraham , and the gods of Nahor , and the god of 〈◊〉 father be iudge betweene vs : But Iaakob sware by the feare of his father Izhak . II. Concerning his bodie , we are to regard it aliue and dead . Being aliue , we ought if neede be : I. To minister vnto it foode and raiment . Math. 25.41 , 42. Depart from me ye cursed into euerlasting fire , which is prepared for the diuell and his angels . For I was an hungred , and ye gaue me no meate , I thirsted , and ye gaue me no drink , &c. 45. In as much as ye did it not to one of the least of these , ye did it not to me . II. To lend our helping hand , when our neighbours bodie is in any daunger . 1. Ioh. 3.16 . Hereby we perceiued loue , that he laide downe his life for vs , therefore also ought we to lay downe our liues for the brethren . When a man is dead , we ought to commit the dead corpes to the graue , as may appeare by these arguments : I. The instinct of Nature it selfe . II. The examples of the Patriarks , and other holy personages . Abraham buried Sarah . Gen. 23.19 . Iaakob is buried by his sonnes . Gen. 50.12 . Steuen by religious and deuout men . Act. 8.2 . III. The Lords owne approbation of buriall , in that he numbreth it amongst his benefits . For the want thereof is a curse . Ier. 22.19 . He ( vz. Iehoiakim ) shall be buried as an asse is buried , euen drawne and cast forth without the gates of Ierusalem . Therefore rather then Moses should be vnburied , the Lord himselfe did burie him . Deut. 34.5,6 . Moses the seruant of the Lord died in the land of Moab , according to the word of the Lord. And he buried him in a valley , in the land of Moab , ouer against Beth-peor , but no man knoweth of his sepulchre vnto this day . IV. There is no dead carkase so lothsome as man is , the which both argueth the necessitie of buriall , and how vgly we are in the sight of God , by reason of sinne . V. The bodie must rise againe out of the earth , that it may be made a perpetuall mansion house for the soule to dwell in . VI. The bodies of the faithfull are the temples of the holy Ghost , & therefore must rise againe to glorie . VII . Buriall is a testimonie of the loue and reuerence we beare to the deceased . A funeral ought to be solemnized after an honest and ciuil manner : namely , agreeable to the nature , and credit as well of those which remaine aliue , as them which are dead . Concerning the liuing , they must see that I. their mourning be moderate , and such , as may well expresse their affection and loue to the partie departed . Ioh. 11.34 . He said , Where haue ye laid him ? they answered , Lord , come and see . ●5 . Then Iesus wept . And ( vers . 36. ) the Iewes said , Behold how he loued him . II. They must auoid superstition , and not surmise that funerall ceremonies are auaileable to the dead . Such are the rites of the Church of Rome ; as to be buried in a Church , especially vnder the altar , and in a Friars coole . III. They ought to take heede of superfluous pompe and solemnities . For of all ostentations of pride , that is most foolish , to be boasting of a loathsome and a deformed corps . Esai 22. 15 , 16. Thus saith the Lord God of hostes , Goe , get thee to that treasurer , to Shebnah the steward of the house , and say , What hast thou to doe here ? and whome hast thou here ? that thou shouldest here hew thee out a sepulchre , as he that heweth out his sepulchre in an high place , or that graueth an habitation for himselfe in a rocke . To this commandement belongeth these duties : I. Before the vintage or haruest , w●●ught to permit any man , for the repressing of hunger , to gather grapes , or ●●ucke off the eares of corne in the field . Deut. 23.24,25 . When thou commest into thy neighbours vineyard , then thou maist eate grapes at thy pleasure , as much as thou wilt : but thou shalt put none in thy vessel . When thou commest into thy neighbours corne , thou maist plucke the eares with thine hand ; but thou shalt not mooue a sickle to thy neighbours corne . Math. 12. 1. Iesus went on the Sabbath day through the corne , and his Disciples were an hungred , and began to plucke the eares of the corne , and to eate , &c. II. In the vintage , and time of haruest , we ought neither to leaue the trees naked of grapes , nor rake vp after the reaping , eares of corne : but to leaue the after gatherings for the poore . Leu. 23.22 . When you reape the haruest of your land , thou shalt not rid cleane the corners of thy field when thou reapest : neither shalt thou make any after gathering of thy haruest : but shalt leaue them vnto the poore , and to the stranger : I am the Lord your God. Ruth 2.8 . Goe to none other field to gather , neither goe from hence , but abide here by my maidens . 7. So shee gleaned in the field vntill euening . III. Concerning the soule of our neighbour : I. We must seeke all meanes to winne him to the profession of Christian religion . 1. Cor. 10. 33. I please all men in all things , not seeking mine owne profit , but the profit of many , that they might be saued . Hebr. 10.24 . Let vs consider one another , to prouoke vnto loue and to good workes . II. We must liue amongst men without offence . 1. Cor. 10.32 . Giue no offence neither to the Iewes , nor to the Grecians , nor to the church of God. 1. Cor. 8.13 . If meate offend my brother , I will eate no flesh while the world standeth , that I may not offend my brother . III. The light of our good life , must be as a lanterne to direct the waies of our neighbours . Act. 24.14 . This I cōfesse vnto thee , that after the way ( which they call heresie ) so worship I the God of my fathers , beleeuing all things which are written in the Law and the Prophets , 15. And haue hope towards God , that the resurrection of the dead , which they themselues looke for also , shall be both of iust and vniust . 16. And herein I endeauour my selfe to haue alway a cleere conscience toward God , and toward men . IV. If our neighbour offend , we are to admonish him . 1. Thess. 5.14 . We desire you , brethren● admonish them that are vnruly : comfort the feeble minded : beare with the weake : be patient towards all men . V. If our neighbour runne the waies of Gods commaundement ( as Dauid speaketh ) we ought to encourage him in the same . VI. Wee may referre such things vnto this commandement , as appertaine to the peculiar preseruation of euery seuerall mans life : 1. Recreation , which is an exercise ioyned with the feare of God , conuersant in things indifferent , for the preseruation of bodily strength , and confirmation of the minde in holines . Eccles. 2.2 . I said of laughter , thou art madde , and of ioy , what is this that thou doest ? Esay . 5.12 . The harpe , violl , timbrell , & pipe , and wine , are in their feasts , but they regard not the worke of the Lord , neither consider the works of his handes . 1. Cor. 10.7 . Neither bee ye idolaters , as were some of them , as it is written : The people sate down to eate and drinke , & rose vp to play . Luk. 6.25 . Wo be to you that laugh : for ye shall waile and weepe . Deut. 12.7 . There ye shall eate before the Lord your God , and ye shall reioice in all that you put your handes vnto , both ye and your households , because the Lord thy God hath blessed thee . To this end hath the worde of God permitted shooting . 2. Sam. 1.18 . He bade them teach the children of Iudah to shoot , as it is written in the booke of Iashur . And musicall consort . Nehem. 7. 67. Besides their seruants and maides which were seuen thousaud , three hundreth , and seauen and thirtie : they had two hundreth and fiue and fortie singing men , and singing women . And putting forth of riddles . Iudg. 14. 12. Sampson said vnto thē , I will now put forth a riddle vnto you , and if you can declare it me within seuen daies of the feast , and finde it out , I will giue you thirtie sheetes , and thirtie change of garments . 13. And they answered him , Put forth thy riddle that we may heare it . 14. And he saide vnto them , Out of the eater came meate , and out of the strong came sweetnesse : and they could not in t●ree daies expound the riddle . And hunting of wild beasts . Cant. 2.15 . Take vs the foxes , the little foxes which destroy the vines : for our vines haue small grapes . Lastly , the searching out or the contemplation of the works of God. 1. King. 4.33 . And he spake of trees from the cedar tree that is in Lebanon , euē vnto the hyssop that springeth out of the wal : he spak● also of beasts , and of foules , & of creeping things , and of fishes . 2. Phisicke , the vse whereof is holy , if before the receit of it , a man craue remission of his sinnes , and repose his confidence only vpon god , not vpon the means . Math. 9.2 . And lo , they brought vnto him a man sicke of the palsie , lying on a bed . And Iesus seeing their faith , said to the sicke of the palsie , Sonne , be of good comfort , thy sinnes are forgiuen thee . 6. The● he said to the sicke of the palsie , Arise , take vp thy bed and walke to thine house . Ioh. 5.5 . A certaine man was there , which had beene diseased eight and thirtie yeares . 8. Iesus said vnto him . Take vp thy bed & walke . 14. After that Iesus found him in the temple , and said vnto him , Beholde , thou art made whole : sinne no more , least a worse thing come vnto thee . 2. Chro. 16.12 . And Asa in the nine & thirtieth yeare of his raigne was diseased in his fecte , and his disease was extreame : yet he sought not to the Lord in his disease , but to the Phisitiās . 3. Auoiding of an iniury , offered by some priuate person : this , if it be against an vnruly and vnstaied aduersarie , and the defense be faultlesse , is very lawfull , and is so farre from a priuate reuenge , that it is to be accounted a iust defence . The defence is then faultlesse , when a man doth so assault his aduersarie , as that he neither purposeth his owne reuenge , or his enemies hurt , but onely his alone safetie from that imminent danger . A doubt . Whether may a man flie in the plague time ? Answer . Such as bee hindered by their calling , may not ; as , Magistrates , and Pastoures , hauing charge of soules : yet free men not bound by calling , may . Reasons . I. A man may prouide for his owne safetie , if it be not to the hinderance of another . II. A man may flie warres , famine , floudes , fire , and other such daungers : therefore the plague . III. There is lesse daunger of sicknesse , the more the multitude of peeple is diminished . Obiection . I. To flie , is a token of distrust . Answer . This diffidence is no fault of the fact , but of the person . II. It is offensiue . Answer . The offence is giuen , not taken . III. To flie , is to forsake our neighbour against the rule of charitie . Answer . It is not , if kinsfolke and Magistrates bee present . IV. Men are to visit the sicke by Gods appointment . Answer . Lepers were excepted among the Iewes : and so likewise they in these daies which are infected with a disease ; answerable to the leprosie , namely , if it be dangerously contagious . CHAP. 26. Of the seuenth Commandement . THe seuenth Commandement sheweth how we may preserue the chastitie of our selues , and of our neighb●ur . The words are these : Thou shalt not commit adulterie . The Resolution . Adulterie ] To commit adulterie , signifieth as much , as to doe any thing , what way soeuer , whereby the chastitie of our selues , or our neighbours may be stained . Math. 5.28 . The negatiue part . Thou shalt no way either hurt , or hinder thy neighbours chastitie . In this place are prohibited : I. The lust of the heart , or the euill concupiscence of the flesh . Matth. 5.28 . I say vnto you , whosoeuer looketh on a woman to lust after her , he hath already committed adulterie with her in his heart . Colos. 3.5 . Mortifie your members which are on earth : fornication , vncleannesse , the inordinate affection , euill concupiscence . II. Burning in the flesh , which is an inward feruencie of lust , whereby the godly motions of the heart are hindered , ouerwhelmed , and , as it were , with contrarie fire , burnt vp . 1. Cor. 7.9 . If they cannot abstaine , let them marrie : for it is better to marry then to burne . III. Strange pleasures about generation , prohibited in the word of God : the which are many . I. With beasts . Leuit. 18.23 . Thou shalt not be with any beast , to be defiled therwith , neither shall any woman stand before a beast to lie downe thereto : for it is an abomination . II. With the diuel , as witches do by their own confession . For why should not a spirit as well haue societie with a witch , as to eate meate ? III. With one of the same sexe . Leuit. 18.22 . Thou shalt not lie with the male as one lieth with a woman : for it is abomination . This is a sinne which they commit , whome God hath giuen ouer into a reprobate sense . Rom. 1.26 . For this cause God gaue them vp to vile affections : for euen their women did change their naturall vse into that which is against nature . 27. And the men left the naturall vse of the women , and burned in their lusts one toward another , and man with man wrought filthinesse . It was the sinne of Sodome . Gen. 19. where it was so common , that to this day it is tearmed Sodomie . IV. With such as be within the degrees of consanguinitie or affinitie , prohibited in the word of God. Leuit. 18.6 . None shall come neere to any of the kinred of his flesh , to vncouer her shame . I am the Lord. V. With vnmarried persons . This sinne is tearmed fornication . Deut. 22. 28. If any man finde a maide that is not betrothed , and take her and lie with her , and they be found . 29. Then the man that lay with her , shall giue vnto the maides father fiftie shekels of siluer : and she shall be his wife , because he hath humbled her : he cannot put her away all his life . 1. Cor. 10.8 . Neither let vs commit fornication , as some of them committed fornication , and fell in one day one and twentie thousand . VI. With those , whereof one is married , or at the least betrothed . This sin is called adulterie : and God hath inflicted by his word the same punishment vpon them , which commit this sinne , after they be betrothed , as he doth vpon such as are alreadie married . Deut. 22.22 . If a man be found lying with a woman married to a man , then they shall die euen both twaine : to wit , the man that lay with the wife , and the wife : so thou shalt put away euill from Israel . 23. If a maide bee betrothed to an husband , and a man finde her in the towne and lie with her . 24. Then shall yee bring them both out vnto the gates of the same citie , and shall stone them to death with stones . This is a marueilous great sinne , as may appeare in that it is the punishment of idolatrie . Rom. 1.23 . They turned the glory of the vncorruptible God , to the similitude of the image of a corruptible man , &c. 24. Wherefore God gaue them vp vnto their hearts lusts , vnto vncleannes . Yea , this sinne is more hainous then theft . Prou. 6.30 . Men doe not despise a theefe , when he stealeth to satisfie his soule when he is hungrie : 32. But he that committeth adulterie with a woman , is destitute of vnderstanding , he that doth it , destroyeth his owne soule . Againe , the adulterer breaketh the couenant of marriage , which is Gods couenant . Prou. 2.17 . Which forsaketh the guide of her youth , and forgetteth the couenant of her God. Adulterers dishonest their owne bodies . 1. Cor. 6.18 . Flee fornication , euery sinne that a man doth , is without the bodie : but he that committeth fornication , sinneth against his owne bodie . And bereaue their neighbours of a great and vnrecouerable benefit : namely of chastity . As for the children which are begotten in this sort , they are shut out from that preheminence , which they otherwise might obtaine in the congregation . Deut. 23.2 . A bastard shall not enter into the Congregation of the Lord : euen to his tenth generation shall he not enter into the congregation of the Lord. He maketh his familie a stewes , as appeareth in Dauid , whose adultery was punished by Absoloms lying with his fathers cōcubines . 2. Sam. 16.21 . Achitophel said to Absolom , Goe to thy fathers concubines , which he hath left to keepe the house . Iob. 31.9 . If mine heart haue beene deceiued by a woman , or if I haue laide waite at the doore of my neighbour : let my wife grind vnto another man : and let other men bowe downe vpon her . Mans posteritie feeleth the smart of this sinne . Iob. 31. 12. This ( adulterie ) is a fire that shall deuoure to destruction , and which shall roote out all mine increase . To conclude , though this sinne be committed neuer so closely , yet God will reueale it . Numb . 5. from the 12. verse to the 23. And it vsually hath one of these two , as companions : namely , dulnesse of heart , or a marueilous horror of conscience , Hose . 4.11 . Whordome , and wine , take away their heart . As for the Patriarkes Polygamie , or marrying of many wiues , albeit it cannot be defended , yet it may be excused : either because it serued to the enlarging of the number of mankind , when there were but fewe : or at the least , to the propagation of the Church of God. VII . With man and wife . They abuse their libertie , if they know each other so long as the woman is in her flowers . Ezech. 22.10 . In thee haue they discouered their fathers shame : in thee haue they vexed her that was polluted in her flowers . Leuit. 18.19 . Thou shalt not goe vnto a woman to vncouer her shame , as long as she is put apart for her disease . Ezek. 8.6 . If a man hath not lien with a menstruous woman . Ambros. lib. de Philos. which Augustine citeth , lib. 2. contra Iulian saith , that he committeth adulterie with his wife , who in the vse of wedlocke hath neither regard of seemelines , nor honestie . Hierome in his 1. book , contra Iulianum , saith : A wise man ought to rule his wife in iudgement , not in affection . He will not giue the bridle vnto headstrong pleasure , not headily company with his wife . Nothing ( saith he ) is more shamelesse , then to make a strumpet of his wife . VIII . Nocturnall pollutions , which arise of immoderate diet , or vnchaste cogitations , going before in the day . Deutr. 23.10 . Onans sinne ( Gen. 38.8 . ) was not much vnlike these . IX . Effeminate wantonnesse , wherby occasions are sought to stir vp lust . Galat. 5.19 . The workes of the flesh are manifest , which are adulterie , fornication , vncleannesse , wantonnesse . Of this kind are , 1. eyes full of adulterie . 2. Pet. 3.14 . Hauing eies full of adulterie , and that cannot cease to sinne . 2. Idlenes , 2. Sam. 11. 2. When it was euening tide , Dauid arose out of his bed , and walked vpon the roofe of the kings palace : and from the roofe he sawe a woman washing her selfe : and the woman was very beutiful to looke vpon . 3. And Dauid sent , and inquired what woman it was : and one said , Is not this Bethsheba the daughter of Elian , wife to Vriah the Hittite ? Then Dauid sent messengers , and tooke her away : and shee came vnte him , and he lay with her . 3. Riotous and lasciuious attire . 1. Tim. 2.9 . The women shall array themselues in comely apparell , with shamefastnes and modestie , not with broydered haire , or gold or pearles , or costly apparell , but ( as becommeth women that professe the feare of God ) with goodworkes . Esay 3.16 . Because the daughters of Zion are hautie , and walke with stretched out necks , and with wandring eies , walking and minsing as they goe , and making a tinkeling with their feete . 17. Therefore shall the Lord make the heades of the daughters of Zion balde , and the Lord shall discouer their secret parts . 18. In that day shall the Lord take away the ornament of the slippers , and the caules , and the round tyers , 19. The sweete balles , and the bracelets , and the bonnets , 20. The tyers of the head , and the sloppes , and the headbands , and the tablets , and the earings , 21. The rings and the mufflers , 22. The costly apparell and the vailes , and the wimples , and the crisping pinnes , 23. And the glasses , and the fine linnen , and the hoodes , and the launes . And no maruaile if the Prophet be so sharp against excessiue and wanton apparell : for this is , I. a lauish and prodigall wasting of the benefits of God , which might well be employed vpon better vses . II. It is a testimonie , and , as it were , the cognisance or ensigne of pride , whereby a man would haue himselfe in greater reputation then an other . III. It is a note of great idlenesse and slouthfulnesse . For commonly such as bestow much time in tricking and trimming themselues vp , doe quite neglect other busines , & of all things , can not away with paines . IV. It argueth leuitie , in deuising euery day some new fashion , or imitating that which others deuise . V. It maketh a confusion of such degrees and callings as God hath ordained , when as men of inferiour degree and calling , cannot be by their attyre , discerned from men of higher estate . 4. Fulnesse of bread and meate , which prouoke lust . Ezech. 16.45 . This was the iniquitie of thy sister Sodome , pride , fulnesse of bread , and idlenesse was in her , and in her daughters . Luk. 16.19 . There was a certaine rich man , which was cloathed in purple and fine linnen , and fared well and delicately euery day . Rom. 13.13 . Walke honestly , as in the day time , not in gluttonie and drunkennesse , neither in chambring and wantonnesse . 5. Corrupt , dishonest , and vnseemely talke . 1. Cor. 15.33 . Erre not , euill talke corrupteth good manners . Such are vaine loue-songs , ballades , enterludes , and amorous bookes . This is the thing we are carefully to shunne in the reading of Poets , yet so , as mariners doe in nauigation , who forsake not the sea , but decline and flie from the rockes . 6. Lasciuious representations of loue matters , in Playes and Comedies . Eph. 5.3,4 . Fornication and all vncleannesse , let it not once be named among you , as it becommeth Saints , neither filthinesse , nor foolish talking , neither iesting , which are things not comely . 7. Vndecent and vnseemely pictures . 1. Thess. 5. 22. Abstaine from all appearance of euill . 8. Lasciuious dauncing of man and woman together . Mark. 6.22 . The daughter of the same Herodias came in and danced , and pleased Herod , &c. 9. Companie with effeminate persons . Prou. 7. 25. Let not thine heart decline to her waies : wander thou not in her paths . V. To appoint some light or sheet-punishment for adulterie , such as that Romish Synagogue doth . For this is nothing els , but to open a gap for other lewd persons , to runne headlong into the like impietie . The affirmatiue part . Thou shalt preserue the chastitie of thy neighbour . Chastitie is the puritie of soule and bodie , as much as belongeth to generation . The minde is chaste , when it is free , or at the least , freed from fleshly concupiscence . The bodie is chaste , when it putteth not in execution the concupiscences of the flesh . 1. Thess. 4. ● . This is the will of God , euen your sanctification , and that ye should abstaine from fornication . 4. That ●uery one of you should knowe how to possesse his vessell in holines and honour , 5. And not in the lust of concupiscence , euen as the Gentiles , which know not God. 1. Cor. 7.34 . The vnmarried wom●n careth for the things of the Lord , that shee may be holy both in bodie and spirit . There are two especiall vertues which preserue chastitie , Modestie , and Sobrietie . Modestie is a vertue which keepeth in each worke an holy decorum , or comelines : and it is seene , I. in the countenance and eyes , namely , when they neither expresse , nor excite the concupiscence of the heart . Iob. 31.1 . I made a couenant with mine eye , why then should I thinke on a maid ? Gen. 24.64 . Rebekah lift vp her eyes , and when she saw Izhak , she lighted downe from the camel . 65. So she tooke a vaile , and couered her face . Prou. 1● . 13 . Shee caught him , and kissed him , and with an impudent face said vnto him , &c. II. In words : when a mans talk is decent , in speaking of such things , we cannot but be ashamed of . Gen. 4.1 . Then Adam knew Heuah his wife : who , &c. Psal. 51.1 . A Psalme of Dauid , when the Prophet Nathan came vnto him , after he had gone into Bethsheba . Esay 7.20 . In that day shall the Lord shaue with a rasor that is hired , euen by them beyond the riuer , by the King of Ashur , the head and the haire of the feete , and it shall consume the beard . Iudg. 3.24 . When he was gone out , his seruāts came : who seeing that the doores of the parlar were shut , they said , Surely he couereth his feete , ( that is , he doth his easement ) in his summer chamber . Againe , a mans talke must be little and submisse Matth. 12.19 . Behold my seruant whome I haue chosen , he shall not striue , nor crie , neither shall any man heare his voice in the streetes . Prou. 10.19 . In many words there cannot want iniquitie : but he that refraineth his lips is wise . And it is a note of a strumpet to be a giglot , and loud tongued . Prou. 7.11 . Shee is babling and loud . In apparell , we must obserue an holy comelinesse . Tit. 2. ● . The elder women must be of such behauiour , as becommeth holinesse . Holy comelinesse is that which expresseth to the eie the sinceritie , that is , the godlines , temperance , and grauitie either of man or woman . This decencie wil more plainly appeare , if we consider the endes of apparell , which are in number fiue . 1. Necessitie , to the ende that our bodies may be defended against the extremity of parching heate , and pinching colde . 2. Honestie , that that deformitie of our naked bodies might be couered , which immediately followed the transgression of our first parents . 3. Commoditie , whereby men , as their calling , worke , and trade of life is different , so do they apparell themselues : and hence it is , that some apparell is more decent for certaine estates of men , then other . 4. Frugalitie , when a mans attire is proportionable to his abilitie and calling . 5. Distinction of persons , as of sexe , ages , offices , times , and actions . For a man hath his set attire , a woman hers , a young man apparelled on this fashion , an olde man on that . And therefore it is vnseemely for a man to put on a womans apparell , or a woman the mans . Deut. 22.5 . The woman shall not weare that which pertaineth to the man , neither shall a man put on womans raiment : for all that doe so , are an abomination to the Lord thy God. To set downe precisely out of Gods word what apparrell is decent , is very hard : wherefore in this case , the iudgement and practise of modest , graue , and sincere men , in euery particular estate , is most to be followed , and men must rather keepe too much within the bounds of measure , then to step one foot without the precincts . Concerning the purging of excrements of nature , care must be had , that they bee cast foorth into some separate and close place , and there also couered . Deut. 23.12 . Thou shalt haue a place without the host , whither thou shalt resort . 13. And thou shalt haue a paddle among thy weapons , & when thou wouldest sit downe without , thou shalt digge therewith , and returning , thou shalt couer thine excrements . 14. For the Lord thy God walketh in the middest of the camp to deliuer thee : therefore thine host shall be holy , that he see no filthy thing in thee , & turne away from thee . 1. Sam. 24.4 . And he came to the sheepe-coats by the way , where there was a caue , and Saul went in to couer his feete . Sobrietie is a vertue , which concerneth the vsage of our diet in holines . For the better obseruation thereof , these rules may serue : I. The cheifest at the banket , let him consecrate the meates to God , by saying grace . 1. Sam. 9.13 . The people will not eate , till he ( that is , Samuel ) came , because he wil blesse the sacrifice : and then eate they , that be bidden to the feast . Mark. 6.39 . He commanded thē to make them all sit downe by companies vpon the grasse , &c. 41. And he tooke the fiue loaues and two fishes , and looked vp to heauen , and gaue thankes . Act. 27.35 . When he had thus said , he ( that is , Paul ) gaue thankes in the presence of them all , & when he had broken bread , he began to eate . II. It is lawefull to furnish a table with store of dishes not onely for necessity , but also for the good entertainment of a friende , and for delight . Luk. 5. 29. Leui made him ( that is , Iesus ) a great feast in his owne house , where there was a great company of Publicans , and of other that sate at tabe with him . Psal. 104.15 . He giueth wine that maketh glad the heart of man , & oyle to make the face shine , & bread that strengtheneth mans heart . Ioh. 12.2 . There they made him a supper , and Martha serued , but Lazarus was one of them that sate at table with him . 3. Then tooke Marie a pound of oyntment of Spikenard , very costly , and annointed Iesus feete . III. Choose the lower roome at a banquet , and rather then be troublesome , sit as the master of the feast assigneth thee . Luk. 14.7 . He spake a parable to the guests , when he marked howe they chose out the chiefe roomes , and said , 8. When thou shalt be bidden of any man to a wedding , set not thy selfe downe in the chiefest place , least a more honourable man then thou be bidden of him . 9. And he that bade both him and thee , come and say , Giue this man roome . 10. But goe and sit downe in the lowest roome , that when he that bade thee , commeth , he may say vnto thee , Friend , sit vp higher . Prou. 25.5 . Stād not in the place of great mē , &c. IV. Man must eate at due times , not at vnseasonable houres . Eccl. 10.16 . Woe be to thee , O land , whē thy Princes eate in the morning . 17. Blessed art thou , O land , when Princes eate in time . V. Man must eate and drinke moderately , so that the body may receiue strength thereby , & the soule be more fresh and liuely , to performe the actions of godlines . Luk. 21. 34. Take heede to your selues , least at any time your hearts be oppressed with surfetting and drunkennesse . Prou. 23.29 . To whome is woe ? &c. Euen to them that tarry long at wine , to them that goe and seeke mixt wine . 3. Looke not thou vpon the wine when it is red , and when it sheweth his colour in the cup , and goeth downe pleasantly , &c. Prou. 25.16 . If thou hast found hony , eate that is sufficient for thee , least thou be ouer full , and vomit . Prou. 31.4 . It is not for Kings to drinke wine , nor for Princes strong drinke . 5. Least he drinke and forget the decree , and change the iudgement of all the children of affliction . VI. We must then especially regard these things , when we eate at great mens tables . Prou. 23.1 . When thou sittest to eate with a ruler , consider diligently what is before thee . 2. Put the knife to thy throate , if thou be a man giuen to thine appetite . 3. Be not desirous of his dainty meates : for it is a deceiueable meate . VII . Godly mirth at meate is tollerable . Act. 2.46 . They did eate their meat togither with gladnes and singlenes of heart . VIII . Table talke ( according as occasion of talke is offered ) must be such as may edifie . Such was Christs talke at the Pharises table . Luk. 14. from th● 1. verse to the 16. verse . IX . See that after the banquet ended , the broken meate be not lost , but reserued . Iohn 6.12 . When they were satisfied , he said vnto his Disciples , Gather vp the broken meate which remaineth , that nothing be lost . X. At a feast leaue somwhat . Ruth . 2.14 . Shee did eate , and was sufficed , and left thereof . Chastitie is double : one of single life , another in wedlocke . They that are single , must I. with great care keepe their affections and bodies in holinesse . Psal. 119. 9. Howe shall a young man purge his waies ! by directing the same after thy word . 1. Ioh. 2. 13. I write vnto you fathers , because ye haue knowne him , that is from the beginning . I write vnto you young men , because ye haue ouercome that wicked one . 14. I write vnto you babes , because ye haue knowne the Father . Eccl. 12.1 . Remember thy creator in the daies of thy youth , whiles the euill daies come not , nor the yeares approch , wherein thou shalt say , I haue no pleasure in them . II. They must fast often . 1. Cor. 9.27 . I beate downe my bodie , and bring it into subiection , least by any meanes , after I haue preached to others , I my selfe should be reprooued . III. They must take heede they burne not in lust : for , 1. Cor. 7.9 . It is better to marry then to burne . Chastitie in wedlocke , is when the holy and pure vse of wedlocke is obserued , Heb. 13.4 . Mariage is honourable among all , & the bed vndefiled : but whoremongers and adulterers God will iudge . To preserue puritie in wedlocke , these cautions are profitable : I. Contracts must be in the Lord , and with the faithful onely . Malac. 2.11 . Iudah hath transgressed , and an abomination is committed in Israel , and in Ierusalem : for Iudah hath defiled the holinesse of the Lord , which he loued , and hath maried the daughter of a strange god . 1. Cor. 7.39 . If her husband be dead shee is at libertie to marrie with whome shee will , onely in the Lord. II. Both parties must separate themselues in the time of a womans disease , and at appointed fasts . Ezech. 18.6 . 1. Cor. 7.5 . Defraud not one another , except it be with consent for a time , that ye may giue your selues to fasting and praier , and againe come together , that Satan tempt you not for your incontinencie . III. Wedlocke must be vsed rather to suppresse , then to satisfie that corrupt cōcupiscence of the flesh , and especially to enlarge the Church of God. Rom. 13.14 . Put on the Lord Iesus Christ , and take not care of the flesh to satisfie the lusts thereof . IV. It must bee vsed with prayer and thanksgiuing . 1. Tim. 4.3,4 . CHAP. 27. Of the eight Commandement . THis cōmandement concerneth the preseruatiō of our neighbours goods . The wordes are these : Thou shalt not steale . The Resolution . Steale ] To steale , is properly to conuey any thing closely from another . Gen. 31. ●0 . Iaakob stole away the heart of Laban the Aramite . In this place it signifieth generally , to wish that which is another mans , to get it by fraud , and any way to impaire his wealth . The negatiue part . Thou shalt neither be wanting to preserue , nor a meanes to hinder or hurt thy neighbours goods , In this pl●ce these sinnes are forbidden : I. Inordinate liuing , whether it be in no ●et calling , or idely , wherein by neglecting their duties , such persons mispend their time , goods , and reuenues . 2. Thes. 2.11 . We heare that there are some among you ; which walke inordinately , and worke not at all , but are busie bodies . Gen. 3.9 . In the sweate of thy browes shalt thou eate thy bread , till thou returne to the earth . 1. Tim. 5.8 . If there be any that prouideth not for his owne , especially for them of his houshold , he denieth the faith , and is worse then an infidel . II. Vniust dealing , the which is either in heart , or deede . Vniust dealing in heart , is named couetousnesse . Matth. 15.19 . Out of the heart come euill thoughts , murthers , adulteries , fornications , thefts , &c. Couetousnesse is idolatrie . Eph. 5.5 . We knowe that no couetous person , which is an idolatour , shall enter into the kingdome of Christ and of God. Yea , it is the very roote of all euill . 1. Tim. 6. 9. The loue of money is the roote of all euill , which whilest some lusted after , they erred from the faith , and pierced themselues through with many sorrowes . Vniust dealing indeede is , in bargaining , or out of bargaining . Vniust dealing in bargaining , hath many branches . 1. Thes. 4.6 . Let no man oppresse , or deceiue his neighbour in a bargaine : for God is the auenger of such things . I. To sell , or bargaine for that which is not saleable . Of this kind , I. Is the gift of the holy Ghost , which cannot be bought with money . Act. 8.18 . When Simon saw , that through laying on of the Apostles handes , the holy Ghost was giuen , he offered them money , 16 , Saying , giue me also this power , that on whome soeuer I lay the handes , he may receiue the holy Ghost . 20. Then Peter said vnto him , Thy money perish with thee , because thou thinkest that the gift of God may be obtained with money . II. Church goods are not saleable . Therefore it is not to be allowed , for men to fell or alienate them from the Church . Prou. 20.25 . It is destruction for a man to deuoure that which is sanctified , and after the vowes to enquire . Malac. 3.8 . Church goods are the possessiō of the Lord. III. Whatsoeuer is vnprofitable either to the Church , or common-weale , must not be sold. II. All coloured forgerie & deceit in bargaining . Luk. 19.8 . Zaccheus stood foorth , & said vnto the Lord , Behold , Lord , the halfe of my goods I giue to the poore : and if I haue taken ought from any man by forged cauillation , I restore it foure folde . This deceit is vsed , I. when men sel that , which is counterfeit , for good : as copper for gold , and mingle any waies badde with good , making shew onely of the good . Amos 8.4,5,6 . Heare this , ye that swallow vp the poore , saying , when wil the newe moneth be gone , &c. that we may sell the refuse of the wheate . II. When men falsifie measures & weights . Deut. 25.13 . Thou shalt not haue in thy bagge two manner of weights , a great and a small . 14. But thou shalt haue a right and a iust weight : a perfit , and a iust measure shalt thou haue . Leuit. 10.35 . Ye shall not doe vniustly in iudgement , in line , in weight , or in measure . 36. Ye shall haue iust balances , true weights ; a true Epha , and a true Hin . Amos 8.4 . Heare this , ye that say , When will the Sabbath be gone , that we may sell corne , and make the Epha small , and the shekell great , and falsifie the weights by deceit . III. When the buyer concealeth the goodnes of the thing , or the seller the faults of it , and blindfoldeth the trueth with counterfeit speeches . Matth. 7. 12. Whatsoeuer ye would that men should doe to you , euen so doe to them : for this is the Lawe and the Prophets . Prou. 20.14 . It is naught , it is naught , saith the buyer : but when he is gone apart , he boasteth . IV. When in buying and selling the people are oppressed . And this is , 1. When the iust price of things is raised . For in bargaining , it is not lawfull to purse one pennie , without the giuing of a penniworth . 2. Sale vpon a set day , which is , when day is giuen , that the price may be inhanced . For what is this , I pray you , but to sell time , and to take more of our neighbour , then right ? 3. To ingrosse , which is to buie vp all of one commoditie into thine owne hands , that when no other hath any of the same , thou maist sell it at thine owne price . 4. To become bankcrupt , that thou maist be enriched by the damages , and goods of other men . 5. Not to restore that , which was lent to one , pledged to him , or found by him . Ezech. 18.7 . Neither hath oppressed any , but hath restored the pledge to his debte● : he that hath spoyled none by violence , &c. 6. To delay any kinde of restitution , from one day to another . Prouerb . 3. 28. Say not to thy neighbour , Depart , and come againe , to morrow I will pay you , when thou maist doe it then . Psal. 37.21 . The wicked man boroweth , and paieth not againe , but the righteous is mercifull , and lendeth . 7. To practise vsurie . Psal. 15.5 . Which hath not put his money to vsurie . Exod. 22. 25. If thou lendest money to my people , to the poore man which dwelleth with thee , be not to him as an vsurer , lay not vsurie vpon him . Vsurie is a gaine exacted by couenant , aboue the principall onely in lue , and recompence of the lending of it . Vsurie beeing considered as it is thus described , is quite contrarie to Gods word , and may very fitly be tearmed biting lucre . Exod. 22.14 . If any man hath borrowed any-thing of another , whatsoeuer is hurt or dieth , if the owner of the thing be not present , let him be recompensed . 15. If he be present , recompence him not : if it be hired for a price , it is sold for the same price . Ezek. 18.8 . He hath not giuen to vsurie , neither hath taken increase . 2. Cor. 8.13 . Neither is it that other men should be eased , and you grieued , 14. But vpon like condition at this time , your abundance supplieth their lacke ; that also their abundance may be for your lacke : that there may be equalitie . And this vsurie , positiue lawes doe not onely restraine , but not allowe . Quest. Is it not lawfull to take at some time aboue the principall ? Ansvver . Yes surely , with these conditions : I. If a man take heed that he exact nothing , but that which his debter can get by good and lawfull meanes . II. He may not take more then the gaine , nay not all the gaine , nor that part of the gaine which drinketh vp the liuing of him that vseth the money . III. He must sometimes be so farre from taking gaine , that he must not require the principall , if his debter be by ineuitable and iust casualities brought behinde , and it be also plaine that he could not make , no not by great diligence , any commoditie of the money borrowed . The reasons why a man may take sometimes aboue the principall , are ; 1. That which the debter may giue , hauing himselfe an honest gaine besides , and no man any waies endomaged , that the creditor may safely receiue . 2. It is conuenient , that he which hath money lent him , and gaineth by it , should shew all possible gratitude to him , by whose goods he is inriched . 3. It is often for the benefit of the creditor , to haue the goods in his owne hands which he lent . Obiect . Money is not fruitfull , therefore it is vnlawfull to receiue more then we lent out . Answ. Albeit money in it selfe be not fruitfull , yet it is made very fruitfull by the borrowers good vse , as ground is , which is not fruitfull except it be tilled . Last of all , when a man detaineth the labourers wages . Iam. 5.4 . Behold , the hire of the labourers ( which haue reaped your fields , which is of you kept backe by fraud ) crieth , and the cries of them which haue reaped , are entred into the eares of the Lord of hosts . Vniust dealing out of bargaining , is likewise manifold : I. To pronounce false sentence or iudgement for a reward , either profered , or promised . Esai 1. 23. Thy Princes are rebellious , and companions of theeues : euery one loueth gifts , and followeth after rewards : they iudge not the fatherlesse , neither doth the widowes cause come before them . This is the Lawyers and Iudges sinne . II. To feede , or clothe stout and lustie rogues or beggers . 2. Thess. 3.10 . When we were with you we inioyned you this , that if any would not labour , the same should not eate . What then thinke you , must those licensed rogues and beggers by authoritie , I meane all idle Monkes and Abby-lubbers haue ? Socrates in the Tripartite historie , saith plainly , that that Monke which laboureth not with his hands , is no better then a theefe . III. Gaming for money and gaine . For thou maist not enrich thy selfe by impouerishing thy brother . This gaming is worse farre then vsurie , and in a short while will more enrich a man. IV. To get money by vnlawfull arts : such are Magicke , Iudiciall Astrologie , Stage-playes , and such like . Eph. 4. 28. Let him that hath stollen , steale no more , but rather let him labour , working with his owne hands the thing that is good , that he may giue vnto him that hath neede . Deut. 18.11 . Eph. 5.3 . 1. Thess. 5.22 . Abstaine from all appearance of euill . V. To filch or pilfer the least pin , or point from another . Mark. 10. 19. Thou shalt not steale , thou shalt not hurt any man. Rom. 3.8 . And ( as we are blamed , and as some affirme that we say ) why do we not euill , that good may come thereof ? whose damnation is iust . VI. To remooue ancient bounds . Prou. 22. 28. Thou shalt not remooue the ancient bounds which thy fathers haue made . Hos. 5. 8. The Princes of Iudah are like them which remooue the bounds . VII . To steale other mens seruants , or children , to commit sacriledge , or robberie . 1. Tim. 1. 10. To whoremongers , buggerers , and menstealers . Iosh. 7.19 . Achans theft . 1. Cor. 6.10 . Neither theeues , nor couetous persons , nor robbers , &c. shall inherit the kingdome of God. For robberies , these sorts of men especially are famous : Theeues by the Queenes high waies , Pyrates vpon the seas , Souldiers not content with their pay , and whosoeuer they be , that by maine force take that which is none of their owne . Luk. 3.14 . The souldiers asked him , saying , What shall we doe ? he said , Doe violence to no man , neither accuse any man falsely , and be content with your wages . VIII . To conspire with a theefe , whether by giuing aduice how he may compasse his enterprise , or by concealing his fact , that hee be not punished . Prou. 29.24 . He that is partaker with a theefe , hateth himselfe , and he that heareth cursing , and discouereth it not . The punishment of theft , may at the discretion of the Iudge be sometimes aggrauated , as he seeth the qualitie of the offence to be . Therefore theeues sometimes are punished with death . Now if any man obiect , that the Iudiciall law of God , doth onely require the restitution thereof fourefold for such an offence : I answer , that the ciuill Magistrate , when he seeth some one , or many offences to increase , he may by his authoritie encrease the ciuill punishment due to that sinne . Now it is manifest , that the sinne of theft is farre more grieuous in our Common-weale , then it was among the Iewes . For first the inhabitants of this common-weale , are generally by many degrees poorer then the Iewes were : therefore to steale a thing , but of some small value , from one in this countrey , doth more endamage him , then a thing of great value would haue done the Iewes . Againe , the people of this countrey are of a more stirring and fierce disposition : the which maketh theeues to be more outragious , with their robberies ioyning violence , and the disturbance of the publike tranquilitie of the country whereof more r●gard ought to be had , then of one priuate mans life . The affirmatiue part . Thou shalt preserue and increase thy neighbours goods . To this are required these that follow : I. A certen calling : wherein euery man , according to that gift which God hath giuen him must bestow himselfe honestly , to his owne and neighbours good . 1. Cor. 7. 24. Let euery man wherein he was called , therein abide with God. Eph. 4.28 . 1. Pet. 4.10 . According as euery man hath receiued a gift , so let him administer to another , that ye may be good dispensers of the manifold graces of God. Galat. 5.13 . In loue serue one another . II. The true vse of riches , and all the goods a man hath : to which belong two vertues ; Contentation , and Thriftinesse . Contentation is a vertue , whereby a man is well pleased with that estate , wherein he is placed . 1. Tim. 6.6 . Godlinesse is great gaine , with a contented mind : 7. For we brought nothing into the world , neither shall we carie any thing out of the world . But , hauing foode and raiment , let vs be content . Philip. 4.11 . I haue learned in whatsoeuer state I am , therewith to be content . 12. I can be abased , and I can abound , euery where in all things I am instructed , both to be full , and to be hungrie , and to abound , and to haue want . Math. 6.11 . Giue vs this day our daily bread . Heb. 13. 5. Let your conuersation be without couetousnes , and be cōtent with the things which you haue : for he saith , I will not forsake thee , nor leaue thee . Thriftinesse or frugalitie , is a vertue , whereby a man carefully keepeth his goods which he hath gotten , and imploieth them to such vses , as are both necessarie and profitable . Prou. 5.15 . Drinke the water of thy cesterne , and of the riuers out of the middes of thine owne well . 16. Let thy fountaines flow forth , and the riuers of waters in the streetes . 17. Let them be thine owne , yea , thine onely , and not the strangers with thee . Prou. 21. 5. The thoughts of the diligent doe surely bring abundance . 17. He that loueth pastime , shall be a poore man , and he that loueth wine and oyle shall not be rich . Prou. 12.27 . The deceitfullman rosteth not that which he hath taken in hunting : but the riches of the diligent are pretious . Ioh. 6.12 . III. To speake the truth from the heart , and to vse an harmelesse simplicitie in all affaires . Psal. 15.2 . He that walketh vprightly , and worketh righteousnes , he that speaketh the truth in his heart . Gen. 23.15 . Ephron said to Abraham , The land is worth foure hundreth shekels of siluer , what is that betweene me and thee ? burie therefore thy dead . 16. So Abraham harkned to Ephron , and Abraham weighed to Ephron the siluer , which he had named in the audience of the Hittites , euen foure hundreth shekels of currant money among marchants , &c. IV. Iust dealing . 1. Thess. 4.6 . Of this there are many kindes : I. In buying and selling , in setting and hiring of Farmes , tenements , lands : in marchandize , and all manner of commodities , men must racke nothing , but keepe a iust price . A iust price is then obserued , when as the things prized , and the price giuen for them , are made equall , as neere as may be . For the obseruation of this equalitie , these foure rules are to be considered : for by them all bargaines must be ordered . I. There must be a proportion and equalitie in all contracts : the which will then be , when as the seller doth not value the thing , onely according to his owne paines , and cost bestowed vpon it , but also seeth what profit it may be to the buyer , and in what need he standeth of it . Leuit. 25.14 . When thou sellest ought to thy neighbour , or buyest ought at his hands , ye shall not oppresse one another : 15. But according to the number of the yeres after the Iubilee , thou shalt buie of thy neighbour . Also according to the number of yeeres of thy reuenues , he shall sell vnto thee . ●6 . According to the number of yeeres thou shalt increase the price thereof : and according to the fewnesse of yeeres , thou shalt abate the price of it : for the number of fruits doth he sell vnto thee . II. They must be squared according to the law of nature , the summe whereof Christ propoundeth in these words : Whatsoeuer ye would that men should doe to you , doe the same vnto them . III. The bonde of nature must be kept , which bindeth him that receiueth a benefit , and maketh a lawfull gaine of another mans goods , that he beeing once enriched , shall make a proportionable and naturall recompence , euen aboue the principall . IV. Men must communicate and make vse of their goods , with that cauent which Paul giueth . 2. Cor. 8.13 . not so to bestow them , as that others may be eased , and they grieued : or contrariwise . II. Men must make ●ale of such things , as are in their kinde substantiall , and profitable . III. They must vse iust waights and measures Deut. 25.13 . Thou shalt not haue in thy bagge two manner of waights , a great and a small : but thou shal● haue a right and iust waight , a perfect and iust measure shalt thou haue . Ezech. 55.10 . Ye shall haue iust ballances , a true Ephah , and a true Bath . Mich. 6.11 . Shall I iustifie the wicked ballances , and the bagge of deceitfull waights ? IV. He that hireth any thing , must not onely pay the appointed hire , but make that which he hired good , if ought but good come vnto it , by his default . Exod. 22.14,15 . If a man borrow any thing of his neighbour , and it be hurt , he shall surely make it good , &c. V. The pledge or pawne ought to be redeemed , and if it be of important necessitie , as that which preserueth the life of our neighbour , it must be restored to him in continently . Exod. 22. 26. If thou take thy neighbours rayment to pledge● thou shalt restore it againe before the sunne goe downe : for that is his couering onely . Deut. 24.6 . No man shall take the neather or vpper milstone to pledge● for this gage is his liuing . Neither may a man in a pledge be his owne caruer , but he must take such an one as is offered . Deut. 34 . 1● . When thou shalt aske againe of thy neighbour any thing lent , thou shalt not goe into his house to fetch his pledge . 11. But thou shalt stand without , and the man that borrowed it of thee , shall bring the pledge out of the doores vnto thee . 12. Furthermore , if it be a poore bodie , thou shalt not sl●epe with his pledge . 13. But shal● restore him the pledge , &c. VI. To become surety only for men that are honest , & very well known : and that warily , with much deliberation . Prou. 11. 15. He shall be sore vexed that is suretie for a straunger . And he that hateth suretiship is sure . Prouerb . 17. 18. A man destitute of vnderstanding toucheth the hand , and becommeth suretie for his neighbour . Prou. 22. 26. But if it be so that a man hath intangled himselfe by suretiship , the best way is to craue his creditours fauour , by his owne humble suit , and the instant request of his friends . Prou. 6. 1. My sonne , if thou be suretie for thy neighbour , and hast stricken hands with the straunger . 2. Thou art snared with the words of thine owne mouth . 3. Doe this now , my sonne , and deliuer thy selfe , seeing thou art come into the hand of thy neighbour , goe , and humble thy selfe , and sollicite thy friends . 4. Giue no sleepe to thine eyes , nor slumber to thine eye liddes . 5. Deliuer thy selfe , as a Doe from the hand of the hunter , and as a bird from the hand of the fouler . VII . All iust couenants and promises , though they be to our hindrance , must be performed . For a promise doth binde , if it be lawfull , so farre forth as he will , vnto whome we make the promise . Psal. 15. 4. Which sweareth to his hurt , and changeth not . Prou. 25.14 . A man that boasteth and keepeth not promise , is like cloudes and winde without raine . Iudg. 1.24 . The spies saw a man come out of the citie , and they said vnto him , Shew vs , we pray thee , the way into the citie , and we will shew thee mercie . 25. And when he had shewed them the way into the citie , they smote the citie with the edge of the sword , but they let the man and all his houshold depart . Therefore if after promise made , he either see that he shall be endamaged thereby , or hindred in the performance of his promise , he may craue release , and if it be granted , accept of it . VIII . To lend that we doe , freely . Luk. 6.35 . Lende , looking for nothing againe , and your reward shal be great . And when we borrow , we must be carefull to make restitution , euen , if neede be , with the sale of our owne goods . 2. King. 4.2 , 3 , 4 , 5 , 6 , 7. Here the wife of the sonnes of the Prophets selleth her oyle which God sent by the hand of Elisha , to pay her creditour . IX . To restore that , which is committed to our custodie without delay . Math. 21.41 . He wil destroy the euill husbandmen , & let out his vineyard to others , which shall deliuer him the fruits in their season . Prouerb . 3.28 . But if such a thing be lost , not by our default , we are not vrged to repay it . Exod. 22.7 . If a man deliuer his neighbour money , or stuffe to keepe , and it be stollen out of his house , if the theefe be found , he shall pay the double . 8. If the theefe be not found , then the master of the house shall be brought before the Iudges , to sweare whether he haue put his hand to his neighbours goods or no. X. That which a man findeth , is to be kept in his owne hand , if the true owner cannot be heard of : but if he be , he must restore it . Deut. 22.1 . Thou shalt not see thy brothers oxe , nor his sheepe goe astray , and withdraw thy selfe from them , but shalt bring them againe vnto thy brother . 2. If he be not neere vnto thee , or thou know him not , thou shalt bring it into thine house , and it shall remaine with thee , vntill thy brother seeke after it , then shalt thou deliuer it to him againe . 3. So shalt thou doe with all lost things . XI . To get our owne , we may , if we cannot doe otherwise , sue our neighbour in law . But we must follow our suites in an holy manner , and with these circumstances . I. In all suites , we must not doe any thing , that may preiudice the profession of Christian religion . Therefore all suiters in law , offend , when they trust more in man , then in God , and make their religion a iest to worldlings , partly by striuing about things of small importance : and partly by not admitting any conditions of reconciliation . 1. Cor. 6.1 . Dare any of you , hauing busines against another , be iudged vnder the vniust , and not vnder the Saints ? II. Law must be the last remedie , as a desperate medecine is the last remedie the Physitian vseth . We must assay all meanes possible , before we vse this , especially to a brother . 1. Cor. 6.7 . There is vtterly a fault among you , because ye goe to law one with another : why rather suffer ye not wrong ? why rather sustaine ye not harme ? III. In all suites of law , we must be mindfull of the law of charitie , and not so much indeauour to maintaine our owne right , as to recall our brother , which erreth , into the right way . CHAP. 28. Concerning the ninth Commandement . THe ninth Commandement belongeth to the preseruation of our neighbours good name . The words are these : Thou shalt not beare false witnesse against thy neighbour . The Resolution . Thou shalt not beare ] That is , answer when thou art asked before a Iudge . Deutr. 19.17 . Then both the men which striue together , shall stand before the Lord , euen before the Priests and the Iudges which shall be in those daies . 18. And the Iudges shall make diligent inquisition , and if the witnesse be found false , and hath giuen false witnesse against his brother . Witnesse ] By a figure signifieth euery word , whereby the credit and estimation of our neighbour is either impaired or diminished . The negatiue part . Thou shalt not diminish or hurt the good name and estimation of thy neighbour . Here is forbidden : I. Enuie , disdaine of others , desire of a mans owne glorie . 1. Tim. 6.4 . He is puft vp , and knoweth nothing , but doteth about questions , and strife of words , whereof commeth enuie , strife , railings . 1. Pet. 2.1 . Wherefore , laying aside all maliciousnes , and enuie and all guile , and euill speaking . Math. 21.15 . But when the chiefe Priests and Scribes saw the marueiles that he did , and the children crying in the Temple , and saying , Hosanna the sonne of Dauid , they disdained . II. Euill suspicions . 1. Tim. 6.4 . 1. Sam. 17.28 . And Eliab his eldest brother heard when he spake vnto the men , and Eliab was angrie with Dauid , and said , Why camest thou downe hither ? and with whome hast thou left those few sheepe in the wildernesse ? I know thy pride , and the malice of thine heart . Act. 28.4 . Now when the Barbarians saw the worme hang on his hand ; they said among themselues . This man surely is a murtherer , whom though he hath escaped the sea , yet vengeance hath not suffered to liue . Here are condemned , hard censures and sinister iudgements against our neighbour . Matth. 7. 1. Iudge not ; that yee be not iudged . 2. For with what iudgement yee iudge , ye shall be iudged : and with what measure yee mete , it shall be measured to you againe . These iudgements which Christ forbiddeth , are priuate and reprochfull or slaunderous iudgements : namely , when either a good or an indifferent action is interpreted to the worse part : or when a light offence is made hainous through euill will , without all desire either to amend , or to couer the same . Act. 2.13 . And other mocked and saide , They are full of new wine . 14. But Peter standing with the eleuen , lift vp his voice , and said vnto them , Ye men of Iudea , and all ye that inhabite Ierusalem , be this knowne vnto you , and hearken vnto my words ; 15. For these are not drunken , as ye suppose , since it is but the third houre of the day . 1. Sam. 1.13 . For Hannah spake in her heart , her lips did mooue onely , but her voice was not heard , therfore Eli thought she had beene drunken . But we must know that there are three kinds of iudgements which are not forbidden by this commandement of Christ. The first is , the ministerie of the Gospel , which iudgeth & reprooueth sinne . The secōd is , the iudgement of the Magistrate . The third is , the iudgement of a friend admonishing vs : as when he saith , Abstaine from the companie of such a man , for I know him to be a drunkard , &c. III. A relation of the bare words onely , and not of the sense and meaning of our neighbour . Math. 26.59 . Now the chiefe Priests , and the Elders , and all the whole Councell , sought false witnes against Iesus , to put him to death . 60. But they found none , and though many false witnesses came , yet found they none : but at the last came two false witnesses . 61. And said , This man saide , I can destroy the Temple of God , and build it in three daies . Indeede Christ saide some such thing in wordes , as appeareth , Ioh. 2.19 . Iesus answered and said vnto them , Destroy this temple , and in three daies I will raise it vp againe . IV. A lie , whereby euery falshood with purpose to deceiue is signified , whether in wordes , or in deedes , or concealing the truth , or any other way whatsoeuer ; be it for neuer so great a good to our neighbour . V. To pronounce vniust sentence in iudgement , to rest in one witnesse , to accuse another wrongfully , to bewray a mans cause by collusion . 1. King. 21.12 . They proclaimed a fast , and set Nabaoth among the chiefe of the people . 13. And there came two wicked men , and sate before him , and the wicked men witnessed against Nabaoth in the presence of the people , saying , Nabaoth did blaspheme God and the King : then they caried him away out of the citie , and stoned him with stones that he died . Deut. 17.6 . At the mouth of two or three witnesses shall he , that is worthie of death , die : but at the mouth of one witnesse he shall not die . VI. Openly to raise forged and hurtfull tales and reports of our neighbour , or priuily to deuise the same . Rom. 1.29 . Whisperers . 30. Backbiters , haters of God , proud , boasters , inuenters of euill things . Leuit. 19.16 . Thou shalt not walke about with tales among thy people , thou shalt not stand against the blood of thy neighbour : I am the Lord. 1. Tim. 5.13 . And likewise also beeing idle , they learne to goe about from house to house : yea , they are not onely idle , but also pratlers and busi-bodies , speaking things which are not comely . To spread abroad flying tales , or to faine and adde any thing vnto them . Prou. 26.20 . Without wood the fire is quenched , and without a talebearer strife ceaseth . 21. As a coale maketh burning coales , and wood a fire , so the contentious man is apt to kindle strife . 22. The wordes of a talebearer are as flatterings , and they goe downe into the bowels of the belly . 2. Cor. 12.20 . For I feare least when I come , I shall not finde you such as I would , and that I shall be found to you such as I would not , and least there be strife , enuying , wrath , contentions , backbitings , whisperings , swellings , and discord among you . To receiue or beleeue those tales which we heare of others . Exod. 23.1 . Thou shalt not receiue a false tale , neither shalt thou put thine hand with the wicked , to be a false witnesse . 1. Sam. 24.10 . And Dauid said to Saul , Wherefore giuest thou an eare to mens wordes , that say , Behold , Dauid seeketh euill against thee ? VII . To accuse our neighbour , for that which is certaine & true , through hatred , and with intent to hurt him . 1. Sam. 22.9 . Then answered Doeg the Edomit● ( who was appointed ouer the seruants of Saul ) and said , I saw the sonne of Ishai when he came to Nob , to Abimelech the sonne of Ahitub , 10. Who asked counsell of the Lord for him , and gaue him victualls , and he gaue him also the sword of Goliah the Philistim . Of this deede Dauid thus speaketh . Psal. 52.1 . Why boastest thou thy selfe in thy wickednesse , O man of power ? the louing kindnesse of the Lord endureth for euer . 2. Thy tongue imagineth mischeife , and is like a sharpe rasor , that cutteth deceitfully . 3. Thou doest loue euill more then good : and lies , more then to speake the trueth . 4. Thou louest all wordes that may destroy , O deceitfull tongue . VIII . To open or declare our neighbours secret to any man , especially , if he did it of infirmitie . Mat. 18.15 . Moreouer , if thy brother trespasse against thee , goe and tell him his fault between thee and him alone : if he heare thee , thou hast wonne thy brother . Pro. 11.13 . He that goeth about as a slanderer , discouereth a secret : but he that is of a faithfull heart , concealeth a matter . IX . All babling talke and bitter wordes . Eph. 5.3 . But fornication and all vncleannesse , let it not be once named among you . 4. Neither filthinesse , neither foolish talking , neither iesting , which are not comely , but rather giuing of thankes . Ioh. 9.34 . They answered and said vnto him , Thou art altogither borne in sinnes , and doest thou teach vs ? so they cast him out . This iesting , or as it is nowe tearmed , wit , which Aristotle the Philosopher maketh a vertue , is by Paul the Apostle accounted a vice : and that not without cause ; I. Such quipps as sting others , though they be a great pleasure for some to heare , yet are they very offensiue to such as are so girded . II. It is very hard to make Christian both godlinesse and grauity to agree with such behauiour . Obiect . But salt and tart speeches are vsull in the scriptures , 1. King. 18. 27. Eliah mocked the Priests of Baal . Esa. 14.9 . Answer . Such speeches are not spoken to please others , but are sharply deuounced against Gods enemies to his glorie . X. Flatterie , whereby we praise our neighbour aboue that , we knowe in him . Prou. 27.6 . The woundes of a louer , are faithfull , but the kisses of an enemie are to be shunned . 14. He that praiseth his friende with a loud voice , rising early in the morning , it shall be counted to him as a curse . Act. 12.22 . And the people gaue a shout , saying , The voice of God , and not of man. This is a grieuous sinne in the ministers of the word . 1. Thess. 2.5 . Neither did we euer vse flattering wordes , as ye knowe , nor coloured couetousnesse , God is record . Ier. 6.13 . For from the least of thē , euen vnto the greatest of them , euery one is giuen vnto couetousnesse , and from the Prophet , euen vnto the priest , they all deale falsely . 14. They haue healed also the hurt of the daughter of my people with sweete wordes , saying , Peace , peace , when there is no peace . Rom. 16.18 . For they that are such , serue not the Lord Iesus Christ , but their owne bellies , and with faire speech and flattering , deceiue the hearts of the simple . XI . Foolish and ouer confident boasting . Prou. 27.1 . Boast not thy selfe of to morrow , for thou knowest not what a daie may bring forth . 2. Let another praise thee , and not thine owne mouth , a stranger and not thine owne lips . XII . To accuse , or witnesse against one falsely . 1. King. 21.13 . Naboth blasphemed God and the king . The affirmatiue part . Preserue the good name of thy neighbour . Eccles. 7.3 . A good name is better then a good ointment . Here is commanded : I. A reioicing for the credit and good estimation of thy neighbour . Gal. 5.22 . But the fruit of the spirit , is loue , ioy , peace , gentlenesse . Rom. 1.8 . First I thank my God through Iesus Christ , for you all , because your faith is published throughout the whole world . II. Willingly to acknowledge that goodnes we see in any man whatsoeuer , and onely to speake of the same . Tit. 3.2 . That they speake euill of no man , that they be no fighters , but soft , shewing all meekenes to all men . Moreouer , wee must with all desire , receiue and beleeue reports of our neighbours good . Act. 16.1 . Then came he to Derbe and Lystra , and behold , a certaine Disciple was there , named Timotheus , a womans sonne which was a Iewesse , & beleeued , but his father was a Grecian . 2. Of whome the brethren which were at Lystra & Iconium , reported wel . 3. Therefore Paul would that he should goe forth with him , and tooke and circumcised him . Notwithstanding , this must so be performed of vs , that in no wise wee approoue and allowe of the vices and faults of men . 2. Chron. 25.2 . And hee did vprightly in the eies of the Lord , but not with a perfect heart . And chap. 27.2 . And he did vprightly in the sight of the Lord according to all that his father Vzziah did , saue that he entred not into the temple of the Lord , & the people did yet corrupt their waies . III. To interpret a doutfull euill , to the better part . Cor. 13.5 . Loue thinketh not euill . 7. It beleeueth all things , it hopeth all things . Gen. 37.31 . And they tooke Iosephs coate , and killed a kidde of the goats , and dipped the coat in the bloode . 32. So they sent that parti-coloured coate , and they brought it to their father , and said , This haue we found , see now , whether it be thy sonnes coate or no. 33. Then hee knew it , and said , It is my sonnes coate , a wicked beast hath deuoured him , Ioseph is surely torne in peeces . And here obserue the religiō of that Ioseph , which was betrothed to Mary , who when he sawe that Mary was with child , was readier to conclude that before her betroathing she was with child by committing fornication , then after by cōmitting adulterie . Mat. 1.19 . But for all this , men must not be too too credulous , or light of beleefe . Ioh. 2.24 . But Iesus did not commit himselfe vnto them● because he knewe them all . IV. Not to beleeue an euill report , running abroad amongst the common people , by the whisperings of talebearers , as it were , by conduit pipes . Psal. 15.3 . Hee that slaundereth not with his tongue , nor doth euill to his neighbour , nor receiueth a false report against his neighbour . Ierem. 40.14 . And they saide vnto him , Knowest thou not , that Baalis the king of the Ammonites , had sent Ishmac● the sonne of Nethaniah , to slay thee ? but Gedaliah the sonne of Ahikam , beleeued him not . 16. But Gedaliah the sonne of Ahikam , said vnto Ionathan , the sonne of Kareah , thou shalt not doe this thing , for thou speakest falsely of Ishmael . But we ought also to be angrie at such whisperings . Pro. 25.23 . As the North wind driueth away the raine , so doth an angrie countenance the slaundering tongue . V. To keepe secret the offence of our neighbour , except it must of necessitie be reuealed . Prou. 10.12 . Hatred stirreth vp contention : but loue couereth all trespasses . Mat. 1.19 . Then Ioseph her husband beeing a iust man , and not willing to make her a publike example , was minded to put her away secretly . A man would suppose , that by this means , we should be partakers of other mens sins . But we must know , that we ought to conceale our neighbours imperfections , least he should be prouoked to offence : yet in the meane season , he must be admonished that he may amend . Gal. 6.1 . Iam. 5.19 . Brethren , if any of you haue erred from the trueth , and some man hath conuerted him . 20. Let him know ; that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death , and shall hide a multitude of sinnes . But if the sin which is concealed , cannot thereby be taken away , then must we in loue and charitie , declare the same to those , which may remooue and amend the same . Gen. 37.2 . When Ioseph was seuenteene yere olde , he kept sheepe with his brethren , and the child was with the sonnes of Bilhah , and with the sonnes of Zilpah , his fathers wiues : and Ioseph tolde vnto their father , their euill sayings . 1. Cor. 1.11 . For it hath beene declared vnto me , my brethren , of you by them that are of the house of Cloe , that there are contentions among you . Mat. 18.16 . But if hee heare thee not , take with thee one or two , that by the mouth of two or three witnesses , euery word may be confirmed . To get a good name and estimation amongst men , and to keepe the same , when we haue gotten it . Phil. 4.8 . Furthermore , brethren , whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things pertaine to loue , whatsoeuer things are of good report , if there be any vertue , if there be any praise , thinke on these things . A good name is gotten , 1. If we , seeking the kingdome of God before all things , doe repent vs of all our sinnes , and with an earnest desire , imbrace and follow after righteousnesse . Prou. 10.7 . The memoriall of the iust shall be blessed : but the name of the wicked shall rot . Mar. 14.9 . Verily I say vnto you , wheresoeuer this Gospell shall bee preached throughout the whole world , this also , that she hath done , shall be spoken of in remembrance of her . 2. Wee must haue a care both to iudge , and speake well of others . Mat. 7.2 . With what iudgement ye iudge , yee shall be iudged . Eccl. 7.23 . Giue not thine heart also to all the wordes that men speake , least thou doe heare thy seruant cursing thee . 24. For oftentimes also thine heart knoweth● that thou likewise hast cursed others . 3. Wee must abstaine from all kinde of wickednesse : for one onely vice or sinne , doth obscure and darken a mans good name . Eccles. 10.1 . Dead flies cause to stinke , and putrifie the ointment of the Apothecarie : so doth a little follie him that is in estimation for wisdome , and for glorie . 4. We must in all things earnestly seeke for the glorie of God onely , and not our owne . Matth. 6.5 . And when thou praiest , bee not as the hypocrites , for they loue to stand and praie in the Synagogues , and in the corners of the streetes , because they would bee seene of men : verily I say vnto you● they haue their reward . 6. But when thou praiest , enter into thy chamber ; and when thou hast shut thy doore , pray vnto thy father which is in secret , and thy father which seeth in secret , shall reward thee openly . But if● when we seeke the glory of God , honest and godly men doe praise and testifie well of vs , we must not despise this their testimonie and commendation : & although they neuer praise vs nor testifie of vs at all , yet must wee take it in good part . 2. Cor. 1.12 . For our reioysing is this , the testimonie of our cōscience , that in simplicitie and godly purenes , and not in fleshly wisdome , but by the grace of God , we haue had our conuersation in the world , & most of all to you wards . And chap. 10.13 . But we will not reioice of things which are not within our measure , but according to the measure of the line , whereof God hath distributed to vs a measure , to attaine euen vnto you . Psal. 16.5 . The Lord is the portion of mine inheritance , and of my cup : thou shalt maintaine my lot . 6. The lines are fallen vnto me in pleasant places : yea , I haue a faire heritage . 1. Cor. 1.31 . He that reioiceth , let him reioice in the Lord. CHAP. 29. Of the tenth Commandement . THe tenth Commaundement concerneth concupiscences , committed against our neighbour . The wordes are these : Thou shalt not couet thy neighbours house , thou shalt not couet thy neighbours wife , nor his seruant , nor his maide , nor his oxe , nor his asse , nor any thing thy neighbour hath . The Resolution . Couet ] The cogitation or motion of the heart , is of three sorts . The first is , some glancing or suddaine thought , suggested to the minde by Satan , which suddenly vanisheth away , and is not receiued of the minde . This is no sinne . For it was in Christ , when he was tempted by the deuill . Matth. 4. v. 1. The second is , a more permanent thought or motion , the which , as it were , tickleth & inueigleth the mind with some inward ioy . The third is , a cogitation drawing from the will and affection , full assent to sinne . We are to vnderstand this commandement of the second sort of motions onely , not of the first , or of the last , to which the fiue former commandements doe belong . Now then to couet , is to think inwardly , and also to desire any thing , wherby our neighbour may be hindered , albeit , there ensue no assent of the will , to commit that euill . For the very Philosophers condemne couetousnesse of the very heart , and Ciuilians disallow a purpose onely to doe euill , if it be conioyned with a manifest deliberation . And as for the concupiscence in this place forbidden we may well thinke it is more close and secret , because S. Paul a doctour of the law was altogither ignorant of it . Rom. 7.7 . I had not knowne lust , except the Law had said . Thou shalt not lust . Againe , if that concupiscence immediately going before the consent , were not prohibited in this place , there must bee a great confu●ion in the decalogue . For the seuenth commandement forbiddeth some kinde of coueting of our neighbours wife . Hou●e ] The commandement is illustrated by an argument drawne from the distribution of the obiects of concupiscence ; whence it is apparent , that onely euill concupiscence is condemned in this place . Coloss. 3.5 . For there is a good concupiscence or desire : as of meate and drinke , and that of the spirit . Gal. 5.17 . The spirit lusteth against the flesh . The negatiue part . Thou shalt not couet that which is thy neighbours . Here are prohibited : I. Concupiscence it selfe , namely , originall corruption , in as much as it is hurtfull to our neighbour . Iam. 1.14 . II. Each corrupt and sudden cogitation & passion of the heart , springing out of the bitter roote of concupiscence . Gal. 5.17 . The flesh lusteth against the spirit . Luk. 10.27 . Thou shalt loue the Lord with all thy soule . To this place appertaineth Satans suggestion , if after the first offer it be entertained and receiued in the closet of the heart . III. The least cogitation and motion , the which , though it procure not consent , delighteth and tickleth the heart . Of this kinde are these foolish wishes : I would such an house were mine , such a liuing , such a thing , &c. And hitherto may we referre all vnchast dreames , arising from concupiscence . The affirmatiue part . Couet that onely , which is auaileable to thy neighbour . Here are commended : I. A pure heart towards our neighbour . 1. Tim. 1.5 . The end of the commandement is loue , out of a pure heart , a good conscience and faith vnfained . II. Holy cogitations and motions of the spirit . Paul praieth , 1. Thess. 5.23 . that the Thessalonians may be holy , not onely in bodie and soule , but also in spirit . Eph. 4.23 . III. A conflict against the euill affections and lusts of the flesh . Rom. 7.22 . I reioyce in the law of God , in regard of the inward man. 23. But I see another Law in my members , rebelling against the Law of my minde , and making me captiue to the law of sinne , which is in my members . 24. Miserable man that I am , who shall deliuer me from this bodie of death ? 2. Cor. 12.7 , 8 , 9. CHAP. 30. Of the vse of the Law. THe vse of the Law in vnregenerate persons , is threefold . The first is , to lay open sinne , and make it knowne . Rom. 3.20 . By the workes of the Law shall no flesh be iustified in his sight : for by the law commeth the knowledge of sinne . The second vse is accidentarily , to effect and augment sinne , by reason of the flesh , the which causeth man to decline from that which is commanded , and euer to encline to that which is prohibited . Rom. 7.8 . Sinne tooke occasion by the commandement , and wrought in me all manner of concupiscence : for without the Law sinne is dead . 9. For I once was aliue without the Law , but when the commandement came , sinne reuiued . 10. But I died , and that commandement , which was ordained vnto life , was found to be vnto me vnto death . The third vse is , to denounce eternall damnation for the least disobedience , without offering any hope of pardon . This sentence the law pronounceth against offendours , and by it , partly by threatning , partly by terrifying , it raigneth and ruleth ouer man. Rom. 3.19 . Wee know that whatsoeuer the Law saith , it saith it to them which are vnder the Lawe , that euery mouth may be stopped , and all the world be culpable before God. Gal. 3.10 . As many as are of the workes of the law , are vnder the curse : for it is written , Cursed is euery one that continueth not in all that is written in the booke of the Lawe to doe them . 2. Cor. 3.7 . If the ministration of death written with letters , and ingrauen in stones was glorious : 8. Howe shall not the ministration of the spirit be more glorious ? For if the ministration of condemnation were glorious , &c. The ende why sinne raigneth in man , is to vrge sinners to flie vnto Christ , Galat. 3.22 . The Scripture hath concluded all vnder sinne , that the promise by the faith of Iesus Christ should be giuen to them that beleeue . 24. Wherfore the law was our schoolemaster to Christ. Heb. 12.18,19,20 . The continuance of this power of the law is perpetuall , vnlesse a sinner repent : and the very first act of repentance so freeth him , that he shall no more be vnder the lawe , but vnder grace . 2. Sam. 12.13 . Then said Dauid to Nathan , I haue sinned against the Lord : wherfore Nathan said to Dauid , The Lord also hath forgiuen thy sinne , and thou shalt not die . Rom. 6.14 . Sinne shall not haue dominion ouer you : for ye are not vnder the law , but vnder grace . If therefore , thou desirest seriously eternall life : first take a narrowe examination of thy selfe , and the course of thy life , by the square of Gods lawe : then set before thine eies the curse that is due vnto sinne , that , thus bewailing thy miserie , and despairing vtterly of thine own power , to attaine euerlasting happinesse , thou maiest renounce thy selfe and be prouoked to seeke and sue vnto Christ Iesus . The vse of the Law in such as are regenerate is far otherwise : for it guideth them to new obedience in the whole course of their life , which obedience may be acceptable to God by Christ. Rom. 3.31 . Doe we therefore through faith make the Law of none effect ? God forbid : nay we rather establish the Law. Psal. 119. 24. Thy testimonies are my delight , they are my counsellers . v. 105. Thy word is a lantarne vnto my feete , and a light vnto my pathes . CHAP. 31. Of the couenant of Grace . HItherto concerning the couenant of works , and of the Law , now followeth the couenant of grace . The couenant of Grace , is that whereby God freely promising Christ , and his benefits , exacteth againe of man , that he would by faith receiue Christ , and repent of his sinnes . Hos. 2.18 . In that daie will I make a couenant for them , &c. 19. And I will marrie thee vnto me for euer : yea , I will marrie thee vnto me in righteousnesse , and in iudgement , and in mercie , and in compassion . v. 20. I will euen marrie thee vnto me in faithfulnesse , and thou shalt knowe the Lord. Ezech. 36.25 . I will poure cleane water vpon you , and ye shall be cleane : yea from all your filthinesse , and from all your idols will I clense you . v. 26. And I will giue you a newe heart , and a newe spirit will I put within you . v. 27. And cause you to walke in my statutes . Malach . 3.1 . The Lord , whome ye seeke , shall speedily come to his temple : euen the messenger of the couenant whome ye desire : behold , he shall come , saith the Lord of hosts . This couenant is also named a testament : for it hath partly the nature and properties of a testament or will. First it is confirmed by the death of the testator . Heb. 9.16 . Where a testament is , there must be the death of him that made the testament . 17. For the testament is confirmed when men are dead : for it is yet of no force , so long as he that made it is aliue . Secondly , in this couenant we doe not offer much , and promise small to God , but in a manner doe onely receiue : euen as the last will and testament of a man , is not for the testators , but the heires commodity . The couenant albeit , it be one in substance , yet it is distinguished into the old and new testament . The olde testament or couenant is that , which in types and shadowes prefigured Christ to come , and to be exhibited . The newe testament declareth Christ already come in the flesh , and is apparantly shewed in the Gospel . The Gospell is that part of Gods word , which cōtaineth a most worthy & welcome message : namely , that mankind is fully redeemed by the blood of Iesus Christ , the only begotten sonn of God , manifest in the flesh , so that now for all such as repent and beleeue in Christ Iesus , there is prepared a full remission of all their sinnes , togither with saluation and life euerlasting . Ioh. 3.14 . As Moses lifted vp the serpent in the wildernesse : so must the sonne of man be lift vp . 15. That who so beleeueth in him , should not perish but haue euerlasting life . Act. 10.43 . To him also giue all the Prephets witnes , that through his name , all that beleeue in him , shall receiue remission of sinnes . The ende and vse of the Gospell is , first to manifest that righteousnesse in Christ , whereby the whole law is fully satisfied , & saluation attained . Secondly , it is the instrument , and , as it were , the conduit pipe of the holy ghost , to fashion and deriue faith into the soule ; by which faith , they which beleeue , doe as with an hand apprehend Christs righteousnes . Rom. 1.16 . I am not ashamed of the gospell of Christ , for it is the power of God to saluation to as many as beleeue , to the Iewe first , and then to the Grecian . 17. For the iustice of God is reuealed by it from faith to faith . Ioh. 6. 33. It is the spirit which quickeneth , the flesh profiteth nothing : the words which I speake are spirit and life . 1. Cor. 1.21 . It pleased God by the foolinesse of preaching , to saue such as beleeue . The Gospell preached is , in the flourishing estate of Christs Church , that ordinarie meanes to beget faith : but in the ruinous estate of the same , when as by apostasie , the foundations thereof are shaken , and the cleere light of the word is darkened , then this word read or repeated , yea the very sound thereof beeing but once heard , is by the assistance of Gods spirit , extraordinarily effectuall , to them whome God will haue called out of that great darkenesse into his exceeding light . Rom. 10.14 . How shall they call on him , in whome they haue not beleeued ? and how shall they beleeue in him , of whome they haue not heard ? And howe shall they heare without a preacher ? Act. 11.19 . And they which were scattered abroad , because of the affliction that arose about Steuen , walked throughout till they came to Phenice , and Cyprus , and Antiochia , preaching the worde to no man , but to the Iewes onely . 30. Nowe some of them were men of Cyprus , and of Cyrene , which when th●y were come into Antiochia , spake vnto the Grecians , and preached the Lord Iesus . 21. And the hand of the Lord was with them , so that a great number beleeued , and turned vnto the Lord. Ioh. 4. 28. The woman then left her water pot , and went her way into the city , and said to the men , 29. Come , and see a man which hath told me all things that euer I did : Is not he the Christ ? then they went out of the citty , and came vnto him . 39. Now many of the Samaritans beleeued in him , for the saying of the woman which testified , He hath tolde me all things that euer I did . 41. And many moe beleeued , because of his own word . 42. And they said vnto the woman , Nowe we beleeue not because of thy saying : for we haue heard him our selues , and knowe that this is indeede the Christ the Sauiour of the world . Rom. 10.18 . I demaunde , haue they not heard ? no doubt their sounde went out through all the earth , and their wordes into the endes of the world . Thus we may see , how many of our forefathers , & ancestors in the midst of popery obtained eternall life . Reuel . 12. 17. The dragon was wroth with the woman , and went and made warre with the remnant of her seede , which kept the commandements of God , and haue the testimonie of Iesus Christ. Rom. 11.4 . What saith the diuine Oracles ? I haue reserued to me seuen thousand men , which neuer bowed knee to Baal . CHAP. 32. Of the Sacraments . THus much of the preaching of the word : now follow the appendants to the same : namely , the Sacraments . A Sacrament is that , whereby Christ and his sauing graces , are by certaine externall rites , signified , exhibited , and sealed to a Christian man. Rom. 4.11 . He receiued the signe of circumcision , as the seale of the righteousnesse of the faith which he had , when he was circumcised . Gen. 7.11 . Ye shall circumcise the foreskin of your flesh , and it shall bee a signe of the couenant betweene me and you . God alone is the author of a Sacrament ; for the signe cannot confirme any thing at all , but by the consent and promise of him , at whose handes the benefit promised must be receiued . Therefore God it is alone which appointed ●ignes of grace , in whose alone power it is to bestowe grace . And God did make a Sacrament by the sacramentall word , as Augustine witnesseth , saying , Let the word come to the element , and there is made a Sacrament . The sacramentall word , is the word of institution , the which God after a seuerall manner , hath set downe in each Sacrament . Of the worde there are two parts : the commandement , and the promise . The commandement is , by which Christ appointeth the administration of the Sacraments , and the receiuing of the same . As in Baptisme , Goe into the whole world baptizing them in the Name , &c. In the Lords Supper . Take , eate , drinke , doe ye this . The promise is the other part of the institution , whereby God ordained elements that they might be instruments and seales of his grace . As in Baptisme , I baptize thee in the name of the father , of the sonne , and of the holy Ghost . In the Supper , This is my body giuen for you : and , This this is my blood of the new Testament . Therefore this word in the administration of the Sacrament ought to be pronounced distinctly and aloud , yea , and as occasion serueth , explained also : to the ende , that all they to whome the commandement and promise appertaineth , may knowe and vnderstand the same . And hence it is very plaine , that the ministers impietie doth not make a nullitie of the Sacrament , neither doth it any whit hinder a worthy receiuer : no more then the pietie of a good minister can profite an vnworthy receiuer : because all the efficacie and worthines therof dependeth onely vpon Gods institution , if so be that be obserued . The parts of a Sacrament are , the Signe , and the Thing of the Sacrament . The signe , is either the matter sensible , or the Action conuersant about the same . The matter sensible , is vsually called the signe . The mutation of the signe , is not naturall , by changing the substance of the thing ; but respectiue , that is , onely in regard of the vse . For it is seuered from a common to an holy vse : Therfore there is not any such either force or efficacie of making vs holy , inherent , or tied vnto the externall signes , as there is naturally in bathes to purifie corrupt diseases : but all such efficacie is wholly appropriate to the holy Spirit , yet so , as it is an inseperable companion of true faith and repentance , and to such as turne vnto the Lord , is , together with the signe exhibited . Whence it commeth to passe , that by Gods ordinance , a certaine fignification of grace , and sealing thereof agreeth to the signe . The thing of the Sacrament , is either Christ & his graces which concerne our saluation , or the action conuersant about Christ. I say , first Christ , and then his graces , because no man receiueth grace frō Christ , vnlesse he be made truely partaker of his very bodie and blood : euen as no man can by right reape any fruite of the ground , whereof first hee hath no iust title and interest . The action about Christ is spirituall , and is either the action of God , or of Faith. The action of God is , either the offering , or the Application of Christ & his graces to the faithfull . The action of faith is , the consideration , desire , apprehension , and receiuing of Christ in the lawefull vse of the Sacrament . Thus much of the parts of a Sacrament : nowe followeth the vnion of the parts . This sacramentall vnion , I. is not naturall according to the place : for there is no mutation of the signe into the thing signed ; neither is the thing signed , either included in , or fastened vpon the signe . But II. it is respectiue , because there is a certaine agreement and proportion of the externall things with the internall , and of the actions of one with the actions of the other : whereby it commeth to passe , that the signes , as it were , certaine visible wordes incurring into the externall senses , doe by a certaine proportionable resemblance drawe a Christian mind to the consideration of the things signified , & to be applied . This mutuall , and , as I may say , sacramentall relation , is the cause of so many figuratiue speeches , and metonymies , which are vsed : as , when one thing in the Sacrament is put for another . As , I. The signe is vsed for the thing signified . Exod. 12. 11. Ye shall eate it ( namely the Lambe ) in hast , for it is the Lords passeouer . Ioh. 6. 52. I am the liuing bread , which came downe from heauen : if any eate of this breade , he shall liue for euer , and the bread which I will giue is my flesh , which I will giue for the life of the world . 1. Cor. 5.7 . Christ our Passeouer is sacrificed for vs. 1. Cor. 10.17 . We that are many , are one bread , and one bodie , because we are all partakers of one bread . II. The name of the thing signified is giuen to the signe : as , The bread is Christs bodie , the cuppe is Christs blood . 1. Cor. 11.24 . Math. 26.28 . III. The effect of the thing signified is giuen to the signe , as Circumcision is a couenant , Gen. 17. 10. Act. 7.8 . The cup is the new Testament in Christs blood . Luk. 22.16 . Baptisme is the washing of the new birth . Tit. 3.5 . IV. That which properly belōgeth to the signe , is attributed to the thing signified . Deut. 10.16 . Circumcise the foreskin of your hearts . Ioh. 6.53 . Vnlesse ye eate the flesh of the sonne of man , and drinke his blood , ye shall haue no life in you . The end why a Sacrament was ordained , is I. for the better confirmation of our faith : for by it as by certaine pledges giuen , God of his great mercie , doth as it were binde himselfe vnto vs. Now a Sacrament doth confirme our faith , not by any inherēt or proper power it hath in it selfe , as hath a soueraigne medecine receiued by a patient , the which whether a man sleepe or wake it confirmeth his strength : but rather by reasoning , and vsing the signes , when the holy Ghost shall frame in our hearts such a conclusion , as this : All such as are conuerted , rightly vsing the Sacraments , shall receiue Christ and his graces : But I am conuerted , and either now doe , or before haue rightly vsed the Sacraments : Therefore I shall receiue Christ and his graces . II. That it might be a badge and note of that profession by which the true Church of God is distinguished from other congregations . III. That it might be a meane to preserue , and spread abroad the doctrine of the Gospel . IV. It serueth to binde the faithfull that they doe continue both loyall , and gratefull to their Lord God. V. It is the bond of mutuall amitie betwixt the faithfull . How a Sacrament is necessarie to saluation . The couenant of Grace is absolutely necessarie to saluation : for it comprehending Christ Iesus the very substance of the Couenant , man must necessarily either receiue it , or perish eternally : but a Sacrament is not absolutely necessarie , but onely as it is a prop and stay for faith to leane vpon . For it cannot entitle vs into the inheritance of the sonnes of God , as the couenant doth , but onely by reason of faith going before , it doth seale that which before was bestowed vpon vs. As we see in humane contracts the bond ariseth from the mutuall consent of the parties : but the instrument or bill , and the setting to of the seale , they doe not make , but rather confirme the bond mutually before made : the which mutuall consent remaining firme , the contract standeth still in force , though the instrument or seale be wanting . Therefore the want of a Sacrament doth not condemne , but the contempt is that which will condemne a man. The want of a Sacrament is , when we are iustly hindred from the receiuing of the same ; as , when one is preuented by death , or liueth in such a place where he cannot receiue the Sacrament . And as for the neglect of a Sacrament , albeit it be a very grieuous sinne , yet is it such an one , as for which he that is heartily penitent for the same , may well hope for pardon . The holy vse of a Sacrament is , when such as are truly conuerted , doe vse those rites which God hath prescribed vnto their true ends , in the receiuing of a Sacrament . Therefore I. the reprobate , though God offer the whole Sacrament vnto them , yet they receiue the signes alone without the things signified by the signes : because the signe without the right vse thereof , is not a Sacrament to the receiuer of it . So Paul saith , Rom. 2. 25. Circumcision verely is profitable if thou keepe the Law : but if thou be a transgressour of the Law , thy circumcision is made vncircumcision . And Augustine hath this saying , If thou receiue it carnally , yet ceaseth it not to be spirituall , though to thee it be not so . II. The Elect as yet not conuerted to the Lord , doe receiue in like manner the bare signes without the thing signified ; yet so , as that , that Sacrament shall in them afterward haue his good effect . For the Sacrament receiued before a mans conuersion , is afterward to the penitent both ratified , and becommeth profitable : and that vse of the Sacrament which before was vtterly vnlawfull , doth then become very lawfull . III. The Elect alreadie conuerted , doe to their saluation receiue both the signe and the thing signified together ; yet so , as that for their vnworthie receiuing thereof , the which commeth to passe by reason of their manifold infirmities , and relapses into sinne , they are subiect vnto temporall punishments . The difference betwixt a Sacrament and a Sacrifice , is , in a Sacrament God bestoweth his graces vpon vs : but in a sacrifice , we returne vnto God faith and obedience . There are many differences betwixt the Sacraments of the Old testament , and these of the New. I. They were many , these but few . II. They pointed at Christ to come ; these shew that he is come . III. They were appropriate vnto the posteritie of Abraham ; but these are common to the whole Church culled out of the Iewes and Gentiles . CHAP. 33. Of Baptisme . THere are two Sacraments . 1. Cor. 10. 1. I would not haue you ignorant , that all our fathers were vnder the cloude , and all passed through the sea . 2. And were all baptized vnto Moses in the cloude , and in the sea . 3. And did all eate the same spirituall meate , 4. And dranke all the same spirituall drinke : ( for they dranke of the spirituall rocke that followed them , which rocke was Christ. ) Tertull . 4. booke , contra Marcion . August . de Symbol ad Catechum . 4. booke 6. chap. The first Sacrament is that , whereby Christians are initiated , and admitted into the Church of God : and this is Baptisme . The second Sacrament , whereby the Church is preserued and nourished , is the Lords Supper . Baptisme is a Sacrament , by which such as are within the couenant are washed with water , in the name of the Father , the Sonne , and the holy Ghost : that beeing thus engraffed into Christ , they may haue perpetuall fellowship with him . Matth. 28.19 . Goe ; teach all nations , baptizing them in the name of the Father , the Sonne , and the holy Ghost . Matth. 16.16 . He that beleeueth and is baptized , shall be saued : he that beleeueth not , shall be condemned . 1. Cor. 1.13 . Is Christ deuided ? was Paul crucified for you ? ●i●her were ye baptized into the name of Paul. 14. I thanke God , I baptized none of you but Crispus and Gaius . 15. Least any should say , I had baptized into mine owne name . Within the couenant are all the seede of Abraham , or the seede of the faithfull . These are either of riper yeares , or infants . Those of riper yeares , are all such as adioyning themselues to the visible Church , doe both testifie their repentance of their sinnes , and hold the foundations of religion , taught in the same Church . Matth. 3. 6. And they were baptized of him in Iorden , confessing their sinnes . Act. 8.36 . As they went they came to a water : then the Eunuch saide , See , here is water , what hindreth me to be baptized ? 37. Then Philip said , If thou beleeue with all thine heart , thou maist : he said , I beleeue that Iesus Christ is the Sonne of God. 38. And they went downe into the water , both Philip and the Eunuch ; and he baptized him . Exod. 12.48 . If a stranger dwell with thee , and will observe the Passeouer of the Lord , let him circumcise all the males that belong vnto him , and then let him come and obserue it , and then he shall be as one that is borne in the land : for none vncircumcised person shall eate thereof . Infants within the Couenant , are such , as haue one at the least of their parents faithfull . 1. Cor. 7.14 . The vnbeleeuing husband is sanctified by the wife , and the vnbeleeuing wife is sanctified by the husband , else were your children vncleane , but now they are holy . Rom. 11.16 . If the first fruits be holy , so is the whole lumpe : and if the roote be holy , so are the branches . Gen. 17.7 . I will establish my couenant betweene me and thee , and thy seede after thee , in their generations , for an euerlasting couenant , to be God vnto thee , and thy seede after thee . 13. He that is borne in thine house , and he that is bought with money , must needes be circumcised : so my couenant shall be in your flesh for an euerlasting couenant . Act. 16.31 . They said , Beleeue in the Lord Iesus , and thou shalt be saued , and thy whole houshold . Quest. How are the children of faithfull parents in the couenant ? Answer . Holy parents are two waies to be considered . First , as they were the sonnes of the first Adam , and so are as yet partly carnall . In this estate they in like sort doe beget their sonnes the children of wrath . For the father begetteth a sonne , not as he is a good man , but simply as a man ; and therefore beeing impure , he must needes beget that which is impure . Secondly , we must consider the parents as they are the sonnes of God , engraffed into the second Adam . In this estate though they cannot deriue faith vnto their posteritie , ( for the sonnes of God are not made such by naturall generation , but by the adoption of God the Father ) yet may they beleeue both for themselues and others , according to the tenour of the couenant of grace : as Adam did sinne both for himselfe and others : and as parents in bargaines doe couenant both for themselues and their heires after them . Hence it is that Paul saith , that the parents are like vnto the first fruits which doe sanctifie the whole lumpe . So then , the faith of the parents maketh those their sonnes to be accounted in the couenant , which by reason of their age doe not yet actually beleeue . To be baptized into the name of the Father , &c. after the receit of the outward signe of washing , is to be made one of Gods familie , which is his church , and to be partaker of the priuiledges thereof . Gen. 48.16 . The Angel which hath deliuered me from all euill , blesse the children , and let my name be named vpon them , and the name of my fathers , Abraham and Izhak , that they may grow as fish into multitude , in the middest of the earth . Esai 4. 1. In that day shall seuen women take hold of one man , saying , We will eate our owne bread , and we will weare our owne garments : onely let vs be called by thy name , and take away our reproch . By this it is manifest , that in this washing of Baptisme , there is sealed and propounded a marueilous solemne couenant and contract : first , of God with the baptized , in that God the Father vouchsafed to receiue him into fauour , the Sonne to redeeme him , the holy Ghost to purifie and regenerate him : secondly , of the baptized with God , who promiseth to acknowledge , inuocate , and worship none other God , but the true Iehouah , which is the Father , Sonne , and holy Ghost . The externall and visible matter of baptisme , is water : for the minister may not baptize with any other liquor , but onely with naturall water . This was the iudgement of the Primitiue Church . For when as a certaine minister , for want of water , tooke sande , and baptized one with that : the partie thus besanded , was further baptized , the former beeing esteemed of none effect . Niceph. histor . 3. booke . 33. chapter . The externall forme of baptisme , is the ministers washing of the baptized , according to the prescript rule of Gods word . Rom. 10. 4. The ancient custome of baptizing , was to dippe , and , as it were , to diue , all the bodie of the baptized in the water , as may appeare in Paul , Rom. 6. and the Councels of Laodicea , and Neocaesarea : but now especially in cold countries , the Church vseth onely to sprinkle the baptized , by reason of childrens weaknesse : for very few of ripe yeares are now a daies baptized . We need not much to marueile at this alteration , seeing charitie and necessitie may dispense with ceremonies , and mitigate in equitie the sharpnes of them . The Sacramentall vnion of the parts of baptisme , is on this sort . The element of water whereby the vncleannesse of the body is purified by a most conuenient proportion shadoweth out the blood of Christ , and by the figure Synecdoche , taking the part for the whole , whole Christ. 1. Ioh. 1.7 . And the blood of Iesus Christ clenseth vs from all sinne . The action of the Minister , is his washing of the partie baptized with the element of water . This sealeth and confirmeth a double action of God. I. The engrafting or incorporating of the baptized into Christ. Gal. 3.27 . As many as are baptized into Christ , haue put on Christ. 1. Cor. 12.13 . By one spirit we are all baptized into one bodie . II. Our spirituall regeneration . Tit. 3.5 . Not by the workes of righteousnes which we had done , but according to his mercie he saued vs by the washing of the new birth , and the renewing of the holy Ghost . Of washing there be three parts . The putting into the water : the continuance in the water : and the comming out of the water . The putting into , or the sprinkling of water , doth ratifie I. the shedding of the blood of Christ for the remission of all our sinnes , and the imputation of his righteousnesse . Act. 22.16 . Arise and be baptized , and wash away thy si●nes in calling on the name of the Lord. 1. Cor. 6. 11. And such were some of you , but ye are washed , but ye are sanctified , but ye are iustified in the name of the Lord Iesus , and by the spirit of our God. II. The mortification of sinne by the power of Christs death . Rom. 6.3 . Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptized into his death ? 6. Knowing this , that our old man is crucified with him , that the bodie of sinne might be destroied , that henceforth we should not serue sinne : for he that is dead is freed from sinne . The continuance in the water , it noteth the buriall of sinne ; namely , a continuall increase of mortification by the power both of Christ his death and buriall . Rom. 6.4 . We are buried then with him by baptisme into his death . The comming out of the water doth confirme our spiritual vi●ification to newnesse of life in all holinesse and iustice , the which we attaine vnto by the power of Christs resurrection . Rom. 6. 4. Like as Christ was raised vp from the dead by the glorie of the Father : so we also should walke in newnesse of life . 5. For if we be graffed with him to the similitude of his death , euen so shall we be to the similitude of the resurrection . The action of the partie to be baptized , is two-fold . The first is , to offer himselfe to be baptized before the minister , and that in the presence of the congregation . This signifieth that he doth consecrate himselfe vnto the Lord , and that he vtterly renounceth the flesh , the world , and the diuell . 1. Pet. 3.21 . To the which also the figure which now saueth vs , euen baptisme agreeth , ( not the putting away of the filth of the flesh , but in that a good conscience maketh request vnto God ) by the resurrection of Iesus Christ. The second is , to receiue the externall washing by water : this signifieth , that the partie baptized doth receiue the internall washing , which is by the blood of Christ , or at the least that it is offered vnto him . Rebaptizing is at no hand to be admitted : for as in naturall generation man is once onely borne ; so must he be in the spiritual regeneration . Therfore they that are baptized of a minister , which is an heretike , not yet degraded from that calling , ( if the externall forme of administration be obserued ) must not be baptized againe of the Church of God : especially , if after baptisme they haue beene made partakers of the Lords Supper : onely they ought to be instructed in the true faith . Euseb. Eccles. hist. lib. 7. c. 8. saith , There was in our Prouince an ancient professour of the faith , yea before I was created Bishop , nay before my predecessour Heraclas : who , when he was present at the baptisme of some , & heard what questions they were asked , & what answer they returned , forthwith came weeping vnto me , and humbling himselfe before me , confessed that he was baptized by an heretike : yet in regard of that administration which he saw in our Church , he accoūted that no baptisme , in that the confession there vsed , was fraught with blasphemies . This also he added , that he was for this offence so sore grieued , that he durst not so much as lift vp his eyes to heauen : wherefore he most earnestly besought me , that ●e might be clensed and purified with the baptisme of our Church , and so receiue the gift of the holy Ghost . The which notwithstanding , I durst not presume to administer , but said , it was sufficient for him that he had beene so long a professour amongst vs , & that at the receit of the Lords Supper , he answered , Amen . These things I told him were of force enough to purge him . And therefore I aduised him , to rest himselfe in his former faith and conscience alreadie sufficiently purified , especially in that he so long was partaker with vs in the Sacraments . Aug. lib. 3. c. 2. contra Petil. literas . The right vse of baptisme is this . When inwardly in thine heart thou sensibly feelest , that through the heat of concupiscence , thou art mooued to commit some sinne , then beginne to haue some holy meditation of that solemne vow , which thou diddest make to God in baptisme . Againe , if through infirmitie , thou fallest once or often into some sinne , stil haue recourse vnto baptisme , that there thou maist receiue courage to thy soule . For although baptisme be but once onely administred , yet that once testifieth that all mans sinnes past , present , and to come , are washed away . 1. Pet. 3.20 . Eph. 5. 25 , 26 , 27. Therefore baptisme may be truly tearmed the Sacrament of repentance , and , as it were , a board to swimme vpon , when a man shall feare the shipwracke of his soule . Mark. 1.4 . 1. Tim. 1.19 . Rom. 6.4,6 . Last of all , see thou neuer rest , till such time as thou haue a feeling of that renuing power , signified in baptisme : namly , the power of Christs death mortifying sinne , and the vertue of his resurrection , in the renouation of the Spirit . CHAP. 34. Of the Lords Supper . THe Lords Supper is a Sacrament , wherewith in the signes of bread and wine , such as are engraffed into Christ , are in him daily , in a spirituall manner , nourished to eternall life . 1. Cor. 11.23,24,25 . Rom. 6.5 . The proportion of the parts of the Lords Supper , is on this wife . The Elements of bread and wine , are signes and seales of the bodie and blood of Christ. The action of the Minister , is a note of Gods action . The Ministers action is fourefold . The first is , his taking the bread and wine into his owne handes : this doth seale the action of God the Father , by which he , from all eternitie , did separate and elect his Sonne , to performe the duetie of a Mediatour betwixt God and man. Ioh. 6.27 . For him hath the Father sealed . The second is , his blessing of it , whereby he , by the recitall of the promises , and praiers conceiued to that ende , doth actually separate the bread and wine receiued from their common vnto an holy vse . This doth seale that action of God , by which he did in the fulnesse of time , send Christ to performe the office of a Mediatour , vnto the which he was fore-ordained . The third is , the breaking of the bread , and powring out of the wine : this doth seale the passion of Christ , by which he , verely vpon the crosse was , both in soule and bodie , bruised for our transgressions . The fourth is , his distributing of the bread and wine into the hands of the communicants . This sealeth the action of God , offering Christ vnto all , yea , to the hypocrites ; but giuing him indeede vnto the faithful , for the daily encrease of their faith , and repentance . The action of the receiuer , is double . The first is , his taking the bread and wine in his hand . This sealeth a spirituall action of the receiuer , namely , his apprehension of Christ by the hand of faith . Ioh. 1. 1● . The second is , his eating of the bread , and drinking of the wine , to the nourishment of his bodie . This sealeth his application of Christ by faith , that the feeling of his true vnion and communion with Christ may daily be encreased . 1. Cor. 11.16 . The cuppe of blessing which we blesse , is it not the communion of the blood of Christ ? the bread which we breake , is it not the communion of the bodie of Christ ? That doctrine of Transubstantiation , which teacheth that the bread is turned into the very bodie of Christ , and the wine into his blood , is a very fable : the reasons why , are these . I. In the first institution of the Supper , which was before Christ his passion , the bodie of Christ was then eaten as alreadie crucified . Now , how the bodie of Christ crucified should after a corporall manner be eaten , he himselfe being not as yet crucified , it is impossible to imagine . II. The bread after the consecration , is distributed into parts : but the whole bodie of Christ is receiued of euery singular communicant . III. The bread is the communion of Christs bodie : therefore not his very bodie . IV. By this meanes the bodie of Christ should not onely be made of the substance of the Virgin Marie , but also of the bakers bread . V. Let the bread & wine be kept for a time , and the bread will mould , and the wine turne to vineger after the consecration , by which we may conclude , that there did remaine the substāce of bread and wine . VI. This opinion quite ouerthroweth the sacramentall vnion , namely , the proportion which is betwixt the signe and the thing signed . Th● l●ke may be said of the Lutherans Consubstantiation , whereby they b●●re men in hand that there is a coexistence , by which the bodie of Christ is eith●● in , or with , or about the bread . Against this , these reasons may suffice : I. The ●ho●●●ction of the Supper is done in remembrance of Christ , now what 〈…〉 f the bodie of Christ were really present . II. Act. 3.21 . Whom the heauens 〈◊〉 containe , vntill the time that all things be restored . III. This is an essential propertie of euery magnitude , and therfore of the bodie of Christ , to be in one place , and circumscribed or compassed of one place . IV. If that Christs bodie were eaten corporally , then should the wicked as well as the faithfull be partakers of the flesh of Christ ; but to eate his flesh , is to beleeue in him , and to haue eternall life . V. It were very absurd to thinke , that Christ sitting amongst his Disciples , did with his owne hands take his owne bodie , and giue it wholly to each of his Disciples . Such as will , in an holy sort prepare themselues to celebrate the Lords Supper , must haue : First , a knowledge of God and of mans fall , and of the promised restauration into the couenant by Christ. 1. Cor. 11.26 . So often as ye shall eate this bread , and drinke of this cuppe , ye shew the death of the Lord till he come . 29. and discerne his bodie . Secondly , true faith in Christ : for euery man receiueth so much , as he beleeueth he receiueth . Heb. 4.2 . For vnto vs was the Gospel preached , as also vnto them : but the word , that they heard , profited not them , because it was not mixed with faith in those that heard it . Furthermore , true repentance of their sinnes . Esai 66.3 . He that killeth a bullocke , as if he slue a man : he that sacrificeth a sheepe , as if he cut off a dogges necke : he that offereth an oblation , as if he offered swines blood : he that remembreth incense , as if he blessed an idol : yea , they haue chosen their owne waies , and their soule delighteth in their abominations . Psal. 26.6 . I wash mine hands in innocency , O Lord , and so come before thine altar . Thirdly , renued faith and repentance , for daily and new sinnes committed vpon infirmitie : because euery new sinne requireth a new act , both of repentance and faith : & this renouation must be seene by our reconciliation of our selues to our neighbours , for iniuries and wrongs . Mat. 5.23 . If thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee , 24. Leaue thy gift before the altar , and goe , first be reconciled to thy brother , then come and offer thy gift . If thou canst come furnished with these things , abstaine not from the Lords table , by rea●●n of thy many infirmities . If being thus prepared , thou feelest that thou hast a corrupt and rebellious heart , know this : that then thou art well disposed to the Lords table , whē thou art liuely touched with a sense of thy crooked disposition . Luk. 4.18 . The spirit of the Lord is vpon me , because he hath annointed me , that I should preach the Gospell to the poore : he hath sent me , that I should heale the broken hearted , that I should preach deliuerance to the captiues , and recouering of sight to the blind , that I should set at libertie them that are bruised . Mat. 15.24 . He answered , and said , I am not sent , but to the lost sheepe of the house of Israel . The Lords Supper is a medicine to the diseased and languishing soule : and therefore men must as well seeke to purifie and heale their hearts in it , as to bring pure and sounde hearts vnto it . If thou feele in thy selfe some great defect and want of faith , pray vnto god earnestly , that he will vouchfafe to increase it . Mark. 9.24 . The father of the child crying with teares , said , Lord , I beleeue , helpe mine vnbeleefe . If thou canst not doe this thy selfe , vse the aide of the faithfull , which may by their faith carrie thee , as men did the sicke of the palsie vpon their sholders and laid him before Christ. Mark. 2.3 . If thou come not furnished on this maner to the Lords table , thou shalt be adiudged guiltie of the bodie and blood of Christ : as he is guiltie of high treason , who doth counterfeit or clip the Princes coyne . 1. Cor. 11.27 . He that eateth this bread , and drinketh this cuppe vnworthily , shall be guilty of the body and blood of Christ. But such as feele not thēselues penitent , they neither can come to the Lords table without repentance , least they eate and drink their own damnation , neither must they deferre repentance , by which they may come , least they procure to themselues finall destruction . CHAP. 35. Of the degrees of executing Gods decree of Election . VVE haue hitherto declared the outward meanes , whereby Gods decree is executed . Now follow the degrees of executing the same . The degrees are in number two . The loue of God , and the declaration of his loue . Eph. 1.6 . To the praise of the glory of his grace , wherwith he hath made vs accepted in his blood . 9. And hath opened vnto vs the mysterie of his will , according to his good pleasure , which he hath purposed in him . Gods loue is that , whereby God doth freely loue all such as are chosen in Christ Iesus , though in themselues altogither corrupt . 1. Ioh. 4. 19. Wee loued him because he loued vs first . Rom. 5.8 . God setteth out his loue towards vs , seeing that , while we were yet sinners , Christ died for vs. 10. For if when wee were enemies , we were reconciled to God by the death of his sonne , much more wee beeing reconciled shall be saued by his life . The declaration of gods loue is two-fold The first , towards infants elected to saluation : the second , towards men of riper yeares . The declaration of Gods loue towards infants , is on this manner . Infants alreadie elected , albeit they in the wombe of their mother before they were borne , or presently after , depart this life , they , I say , being after a secret and vnspeakable manner by Gods spirit engraffed into Christ obtaine eternall saluation . 1. Cor. 12. 13. By one spirit wee are all baptized into one bodie , whether Iewes , or Grecians , bond , or free , and haue beene all made to drinke into one spirit . Luk. 1. 35. The Angell answered , and said vnto her , The holy Ghost shall come vpon thee , and the power of the most High shall ouershadow thee : therefore also that holy thing , which shall be borne of thee , shall be called the sonne of God. 41. And it came to passe , as Elizabeth heard the salutation of Marie , the babe sprang in her bellie , and Elizabeth was filled with the holy Ghost . 64. And his mouth was opened immediately , and his tongue loosed , and he spake and praised God● 80. And the child grewe , & waxed strong in spirit . Iere. 1.5 . Before I formed thee in the womb , I knew thee , and before thou camest out of the wombe , I sanctified thee . I call the manner of infants saluation secret and vnspeakable , because I. they want actuall faith to receiue Christ : for actuall faith necessarily presupposeth a knowledge of Gods free promise , the which he that beleeueth , doth applie vnto himselfe : but this , infants cannot any waies possibly performe . And surely if infants should haue faith actually , they generally either lo●e it when they come to mens estate , or at least shew no signes thereof , both which they could not doe , if before they had receiued actuall faith . Nay we see that in those of riper yeares , there are not so much as the shadowes or sparkes of faith to bee seene , before they be called by the preaching of the Gospell . II. Infants are said to be regenerated onely in regard of their internall qualities and inclinations , not in regard of any motions , or actions of the minde , will , or affections . And therefore they want those terrors of conscience , which come before repentance as occasions thereof , in such as are of riper yeares of discretion . Againe , they are not troubled with that conflict and combate betwixt the flesh and the spirit , wherewith those faithfull ones that are of more yeares are marueilously exercised . CHAP. 36. Concerning the first degree of the declaration of Gods loue . THe declaration of Gods loue , in those of yeres of discretion , hath especially foure degrees . Rom. 8.30 . 1. Cor. 1.30 . The first degree , is an effectuall calling , whereby a sinner being seuered frō the world , is entertained into Gods familie . Eph. 2.17 . And came , and preached peace vnto you , which were a farre off , and to them that were neere . 19. Nowe therfore ye are no more strangers and forrainers , but citizens with the Saints , and of the ●oushold of God. Of this there be two parts . The first is , Election , which is a seperation of a sinner from the cursed estate of all mankind . Ioh. 15.19 . If ye were of the world , the world would loue his own : but because ye are not of the world , but I haue chosen you out of the world , therefore the world hateth you . The second is , the reciprocall donation or free gift of God the Father , whereby he bestoweth the sinfull man to be saued vpon Christ , and Christ againe actually & most effectually vpon that sinfull man , so that he may boldly sa●e this thing , namely Christ , both God and man , is mine , and I for my benefit and vse enioy the same . The like we see in wedlocke : The husband saith , this woman is my wife , whome her parents haue giuen vnto men , so that , shee being fully mine , I may both haue her , and gouerne her . Againe , the woman may say , this man is mine husband , who hath bestowed himselfe vpon me , & doth cherish me as his wife . Rom. 8.32 . He spared not his owne sonne , but gaue him for vs. Esa. 9.6 . Vnto vs a child is born , & vnto vs a son is giuen . Ioh. 17.2 . Thou hast giuen him power vpon all flesh , that he should giue eternall life to all thē whome thou hast giuen him . 6. I haue declared thy name to the men which thou gauest me out of the world : thine they were , and thou gauest them me , and they kept thy worde . 7. Nowe they know that all things , whatsoeuer thou hast giuen me , are of thee . Ioh. 10.29 . My father , which gaue them me , is greater then all , and none is able to take them out of my fathers hands . Hence commeth that admirable vnion , or coniunctiō , which is the ingraffing of such as are to be saued , into Christ , and their growing vp togither with him : so that after a peculiar manner , Christ is made the head , and euery repentant sinner , a member of his mysticall bodie . Ioh. 17.20 . I pray not for these alone , but for them also which shall beleeue in me , through their word . 21. That they all may be one , as thou , O father , art in me , and I in thee : euen that they may be also one in vs. Eph. 2.20 . We are members of his bodie , of his flesh , and of his bones . Ioh. 25.1 . I am that true vine , and my father is the husbandman . 2. Euery branch that beareth not fruit in me , he taketh away : and euery one that beareth fruite , he purgeth it , that it may bring forth more fruite . Eph. 2. 20. Built vpon the foundation of the Prophets and Apostles , ●hose corner stone is Iesus Christ himselfe . 21. In whō all the building coupled togither , groweth vnto an holy temple in the Lord. 22. In whome ye are also built togither , to be the habitation of God by the spirit . This , albeit it be a most neere and reall vnion , yet we must not thinke , that it , by touching , mixture , or , as it were , by souldring of one soule with another , neither by a bare agreement of the soules among themselues : but by the communion and operation of the same spirit , which beeing by nature infinite , is of sufficient abilitie to conioyne those things togither , which are of themselues farre distant from each other : the like we see in the soule of man , which conioyneth the head with the foote . Eph. 2.22 . 2. Pet. 1.4 . Whereby most great and precious promises are giuen vnto vs , that by them ye should be partakers of the godly nature , in that ye flie the corruption , which is in the world through lust . Phil. 2.1 . If there be any consolation in Christ , if any comfort of loue , if any fellowship of the spirit , &c. The things vnited . In this vnion not our soule alone is vnited with Christs soule , or our ●lesh with his flesh : but the whole person of euery faithfull man , is ●erely conioyned with the whol person of our Sauiour Christ God & man. The manner of their vnion is this . A faithfull man first of all and immediatly is vnited to the flesh , or humane nature of Christ , & afterward by reason of the humanitie , to the Word it selfe , or diuine nature . For saluation and life dependeth on that fulnesse of the godhead which is in Christ , yet it is not cōmunicated vnto vs , but in the flesh , and by the flesh of Christ. Ioh. 6 . 5● . Except ye eate the flesh , and drinke the blood of the Sonne of man , ye haue no life in you . 56. He that eateth my flesh , and drinketh my blood , dwelleth in me , and I in him . The bond of this vnion . This vnion is made by the spirit of God applying Christ vnto vs : and on our parts by faith receiuing Christ Iesus offered vnto vs. And for this cause is it tearmed a spirituall vnion . Christ , because he is the head of the faithfull , is to be considered as a publike man sustaining the person of all the elect . Hence is it that the faithfull are ●aid to be crucified with Christ , and with him to die , & to be buried . Rom. 6.4 , 5,6 , to be quickened . Eph. 2.5 . to be raised vp , and placed in heauen . v. 6. Col. 3.1 . the which is not onely in regard of the hope of the faithful , but because they are accepted of God certainely to haue done all these things in Christ : euen as in Adams first sinne all his posteritie afterward was tainted of sinne . A member of Christ is diuersly distinguished : and is so either before men , or God. Before mē they are the members of Christ , who outwardly professing the faith , are charitably reputed by the Church as true members . But such deceiuing at length , both themselues and the Church , may be reprobates : & therefore in Gods presence they are no more true members , then are the noxious humours in mans bodie , or a woodden legge or other ioynt cunningly fastened to another part of the bodie . Againe , members before God , they are such , as either are decreed to be so , or actually are so already . Such as are decreed to be so , are they , who , being elect from all eternitie , are either as yet not borne , or not called . Ioh. 10. 16. Other sheepe haue I , which are not of this fold : them also must I bring . Actuall members of Christ , are either liuing or dying members . An actuall liuing member of Christ is , euery one elected , which being engraffed by faith , and the spirit into Christ , doth feele and shewe forth the power of Christ in him . An actuall dying or decaying member is , euery one truely engraffed into Christ , and yet hath no feeling of the power and efficacie of the quickening spirit in him . He is like vnto a benummed legge without sense , which indeede is a part of mans body , and yet receiueth no nourishment : such are those faithfull ones , who for a time doe faint and are ouercome vnder the heauie burthē of tentations , and their sinnes : such are also those excommunicate persons , who in regard of their engraffing are true members , howesoeuer in regard of the externall communion with the Church , and efficacie of the spirit , they are not members , till such time as they being touched with repentance , doe begin as it were , to liue againe . God executeth this effectuall calling by certaine meanes . The first , is the sauing hearing of the word of God , a which is , when the said word outwardly is preached , to such an one as is both dead in his sinnes , and doth not so much as dreame of his saluation . b And first of all , the Law shewing a man his sinne , and the punishment thereof , which is eternall death : afterward the Gospel , shewing saluation by Christ Iesus , to such as beleeue . c And inwardly the eyes of the minde are enlightened , d the heart and eares opened that he may see , heare , and vnderstand the preaching of the word of God. The second , is the mollifying of the heart , the which must be bruised in pieces , that it may be fit to receiue Gods sauing grace offered vnto it . Ezech. 11. 19. I will giue them one heart , and I will put a new spirit within their bowels . And I will take the stonie heart out of their bodies , and will giue them an heart of flesh . There are for the brusing of this stonie heart , foure principal hammers . The first , is the knowledge of the law of God. The second , is the knowledge of sinne , both originall , and actuall , and what punishment is due vnto them . The third , is compunction , or pricking of the heart , namely , a sense and feeling of the wrath of God for the same sinnes . The fourth , is an holy desperation of a mans owne power , in the obtaining of eternall life . Act. 2.37 . When they heard these things , they were pricked in heart , and said vnto Peter , and the rest of the Apostles , Men and brethren , what shall we doe ? 38. Peter said vnto them , Repent , and be baptized euery one of you in the name of Iesus into the remission of sinnes , and ye shall receiue the gift of the holy Ghost . Luk. 15.17 . Then he came to himselfe , and said , How many hired seruants at my fathers haue bread ynough , and I die for hunger ? 18. I will rise , and goe to my father , and say vnto him , Father , I haue sinned against heauen , and before thee , 19. And am no more worthie to be called thy sonne : make me as one of thy hired seruants , &c. Matth. 15. 24. He answered , and said , I am not sent , but to the lost sheepe of Israel . The third , is faith , which is a miraculous and supernaturall facultie of the heart , apprehending Christ Iesus , being applied by the operation of the holy Ghost , and receiuing him to it selfe . Ioh. 1.1,2,6.35 . Iesus said vnto them , I am the bread of life , he that commeth vnto me shall neuer hunger : and he that beleeueth in me , shall neuer thirst . Rom. 9.30 . What shall we say then ? the Gentiles which followed not righteousnesse , haue attained vnto righteousnesse , euen the righteousnes which is of faith . Christ is receiued , when euery seuerall person doth particularly apply vnto himselfe , Christ with his merits , by an inward perswasiō of the heart , which commeth none other way , but by the effectuall certificate by the holy Ghost concerning the mercy of God in Christ Iesus . 1. Cor. 2.12 . Wee haue receiued , not the spirit of the world , but the spirit which is of GOD , that we might knowe the things that are giuen to vs of GOD. Ezech. 12.10 . I will poure the spirit of grace vpon the house of Dauid , and vpon the inhabitants of Ierusalem : and they shall looke vnto me , whome they haue wounded . Rom. 8.16 . His spirit beareth witnesse to our spirit , that we are the sonnes of God. Eph. 1.13 . In whom also ye haue trust , after that ye heard the word of truth , euen the Gospell of your saluation , wherein also after that ye beleeued , ye were sealed with the holy spirit of promise . 2. Cor. 1.22 . In the worke of faith , there are foure degrees , or motions of the heart , linked and vnited togither , and are worthy the consideration of euery Christian. The first , is knowledge of the Gospell , by the illumination of gods spirit . Esay 53.11 . By his knowledge shall my seruant iustifie many . Ioh. 7.3 . This is life eternall , that they knowe thee to be the onely very God , and whome thou hast sent Iesus Christ. To this , in such as are truely humbled , is annexed a serious meditation of the promises in the Gospell , stirred vp by the sensible feeling of their owne beggerie . And after the forsaid knowledge in all such as are enlightened , commeth a generall faith , whereby they subscribe to the trueth of the Gospell . Heb. 4.2 . Vnto vs was the Gospell preached , as also vnto them : but the word that they heard profited not them , because it was not mixed with faith in those that heard it . 1. Tim. 1.19 . Hauing faith and a good conscience , which some haue put away , and as concerning the faith , haue made shipwracke . 1. Tim. 2.4 . Who will that all men should bee saued , and come vnto the knowledge of the trueth . This knowledge if it be more full and perfect , is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the full assurāce of vnderst●̄ding . Col. 2.2 . That their hearts might be comforted , and they knit togither in loue , and in all riches , of the full assurance of vnderstanding , to knowe the mysterie of God , euen the father , and of Christ. Rom. 14.14 . I knowe , and am perswaded through the Lord Iesus , that there is nothing vncleane of it selfe . Luk. 1.1 . For as much as many haue taken in hand to set forth the storie of those things , whereof we are fully perswaded . 1. Thes. 1.5 . Our gospell was vnto you , not in word onely , but also in power , and in the holy Ghost , and in much assurance . The second , is hope of pardon , whereby a sinner , albeit he yet feeleth not that his sinnes are certainly pardoned , yet he be beleeueth that they are pardonable . Luk. 15.18 . I will goe vnto him father , and say , Father , I haue sinned against he●uen and against thee , and am no more worthie to be called thy sonne , make me as one of thy hired seruants . The third , is an hungring and thirsting after that grace which is offered to him in Christ Iesus , as a man hungreth and thirsteth after meate and drinke . Ioh. 6.35 . and 7.37 . Reu. 21.6 . And he said vnto me , It is done . I am A and Ω , the beginning and the ende , I will giue to him that is a thirst of the well of the water of life freely . Matth. 5.6 . Blessed are they which hunger and thirst after righteousnes , for they shall be satisfied . The fourth , is the approching to the throne of Grace , that there flying from the terror of the Law , he may take hold of Christ and finde fauour with God. Heb. 4.16 . Let vs therefore goe boldly to the throne of grace , that we may receiue mercie , and finde grace to helpe in time of neede . This approching hath two parts . The first , is an humble confession of our sinnes before God particularly , if they be knowne sinnes ; and generally , if vnknowne : this done , the Lord forthwith remitteth all our sinnes . Psalm . 32.5 . I thought , I will confesse against my selfe my wickednesse vnto the Lord , and thou forgauest the punishment of my sinne . Selah . 2. Sam. 12. 13. Dauid said to Nathan , I haue sinned against the Lord : wherefore Nathan said to Dauid , The Lord hath taken away thy sinne , thou shalt not die . Luk. 15.19 . The secōd , is the crauing pardon of some sinnes , with vnspeakable sighes , and in perseuerance . Luk. 15.21 . Act. 8.22 . Repent of this wickednesse , and pray God , that if it be possible , the thought of thine heart may be forgiuen thee . Rom. 8. 26. The spirit helpeth our infirmities : for we knowe not what to pray as we ought : but the spirit it selfe maketh request for vs , with sighes which cannot be expressed . Hos. 14.2,3 . O Israel , returne vnto the Lord thy God , for thou hast fallen by thine iniquitie : Take vnto you wordes , and turne to the Lord , and say to him : take away al iniquitie , and receiue vs gratiously . The fift arising of the former , is an especiall perswasion imprinted in the heart by the holy Ghost , whereby euery faithful man doth particularly apply vnto himselfe those promises which are made in the Gospell . Matth. 9.2 . They brought vnto him a man sicke of the palsie : and when Iesus saw their faith , he saide vnto the sicke of the palsie , Sonne , be of good comfort , thy sinnes are forgiuen thee . Mat. 15.28 . O woman , great is thy faith , bee it vnto thee as thou desirest . Gal. 2.20 . I liue , yet not I nowe , but Christ liueth in me : and in that I nowe liue in the flesh , I liue by the faith of the sonne of God , who hath loued me , and giuen himselfe for me . This perswasiō is , & ought to be in euery one , euē before he haue any experiēce of Gods mercies . Mat. 15.22 . A womā , a Canaanite , came out of the same coasts , and cried , saying vnto him , Haue mercie on me , O Lord , the sonne of Dauid , my daughter is miserably vexed with a deuill , &c. 23,24,25,26,27 . Ioh. 20.29 . Iesus said vnto him , Thomas , because thou hast seene me , thou beleeuest : blessed are they which haue not seene , and haue beleeued . Hebr. 11. 1. Faith is the ground of things hoped for , and the euidence of things which are not seene . In philosophy wee first see a thing true by experience , and afterward giue our assent vnto it : as in naturall philosophy ; I am perswaded that such a water is hot , because when I put mine hand into it , I perceiue by experience an hot qualitie . But in the practise of faith it is quite contrarie . For first , we must consent to the word of God , resisting all doubt and diffidence , and afterward will an experience , and feeling of comfort followe . 2. Chron. 20.20 . Put your trust in the Lord your God , and ye shall be assured ; beleeue his Prophets , and yee shall prosper . They therefore doe very ill , who are still in a doubt of their saluation , because as yet , they feele not in themselues , especiall motions of Gods spirit . Thus much concerning the way which God vseth in begetting of faith . There are beside this , two notable degrees of faith . The one is , the lowest , and as I may speake , the positiue degree : the other is the highest , or superlatiue . The lowest degree of faith , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little or weake faith , like a graine of mustard seede , or smoking flaxe , which can neither giue out heate nor flame , but onely smoke . Math. 8.25 . His Disciples awaked him , saying , Saue , master , we perish . 26. And he said vnto them , Why are ye fearefull , O ye of little faith . Math. 7.20 . If ye haue faith as much as a graine of mustard seede , ye shall say vnto the mountaine , Mooue , and it shall remooue . Esay 42.3 . The smoking flaxe shall he not quench . Faith is then said to be weake and feeble , when as , of those fiue degrees aboue mentioned , either the first , which is knowledge , or the fift , which is , application of the promises , is very feeble , the rest remaining strong . Rom. 14.2 . One beleeueth that he may eate all things , and another which is weake , eateth hearbes . 3. Let not him that eateth , despise him that eateth not : and let not him which eateth not , iudge him which eateth : for God hath receiued him . The Apostles although they beleeued , that Christ was the Sonne of the liuing God : yet they were ignorant of his death and his resurrection . Matth. 16. 16. Ioh. 6.69 . Matth. 17. 22. Luk. 9.49 . They vnderstood not that word : for it was hid from thē , so that they could not perceiue it . Act. 1.6 . They asked him , saying , Lord , wilt thou restore at this time the kingdome of Israel ? For the better knowledge of this kind of faith , we must obserue these two rules . I. A serious desire to beleeue , and an indeauour to obtaine Gods fauour , is the head of faith Mat 5.6 . Blessed are they which hunger and thirst after righteousnesse , for they shall be satisfied . Reu. 21.6 . I will giue to him that it is a thirst , of the well of the water of life freely . Psal. 145.19 . He will fulfill the desire of them that feare him : he also will heare their crie , and will saue them . For in such as begin to beleeue and to be renued , the minde will lie not idle , but being mooued by the holy ghost , striue with doubtfulnesse and distrust , & indeauour to put their assent to the sweete promises made in the Gospell , and firmely to apply the same to themselues , and in the sense of their weakenesse , desire assistance from aboue , and thus faith is bestowed . II. God doth not despise the least sparke of faith , if so be , it , by little and little , doe encrease , and men vse the meanes to increase the same . Luk. 17.5 . The Apostles said vnto the Lord , encrease our faith . 6. And the Lord said , If ye had faith as much as a graine of mustard seed , and should saie vnto this mulberrie tree , Plucke thy selfe vp by the rootes , and plant thy selfe in the sea , it should euen obey you . Man must therefore stirre vp his faith , by meditation of Gods word , serious prayers , and other exercises belonging vnto faith . The highest degree of faith , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full assurance , which is not onely certaine and true but also a full perswasion of the heart , whereby a Christian much more firmely taking hold on Christ Iesus , maketh full and resolute account that God loueth him , and that he will giue to him by name , Christ , and all his graces pertaining to eternall life , Rom. 4.20 . Neither did be doubt of the promise of God through vnbeleefe , but was strengthened in the faith , and gaue glory to God. 21. Beeing fully assured that he , which had promised , was able also to doe it . Rom. 8.38 . I am perswaded , that neither life , nor death , &c. can separate vs from the loue of God which is in Christ Iesus . 1. Sam. 17.36 . Thy seruant slue both the lyon and the beare : therfore this vncircumcised Philistim shall be as one of them , seeing he hath railed on the hoste of the liuing God. Psal. 23.6 . Doubtlesse , kindnesse and mercy shal follow me all the daies of my life . Conferred with v. 1,2,3,4 . Man commeth to this high degree , after the sense , obseruation , & long experience of Gods fauour and loue . Quest. Whether is iustifying faith commanded in the law ? Answer . It is commanded in the lawe of faith , namely , the Gospel , but not in the law of works , that is , in the morrall law . Rom. 3.27 . the reasons are these : I. That which the law reuealeth not , that it commandeth not : but the lawe is so farre from reuealing iustifying faith , that it neuer knew it . II. Adam had fully before his fall written in his heart the morall lawe , yet had he not iustifying faith , which apprehendeth Christ. Obiect . I. Incredulitie is condemned by the law . Answer . That incredulitie which is toward God , is condemned in the lawe , but that incredulitie which is against the Messiah Christ Iesus , is condemned by the Gospel . For as by the Gospel● not by the law , incredulitie in the Sonne as Mediatour , appeareth to be a sinne : so likewise not by the law is incredulitie in the Messiah condemned , but by the Gospel , which commandeth vs to heare him and to beleeue in him . Mat. 17.5 . 1. Ioh. 3.23 . Thus it is plaine that this sinne , not to beleeue in Christ , is expressely and distinctly made manifest , and condemned by the Gospel . And albeit the knowledge of sinne be by the law , yet not euery thing which doth reprooue , and declare some sinne , is the lawe of workes or belongeth thereto . Obiect . II. But ceremonies belong to the decalogue . Answer . Ceremonies may be as examples referred to the decalogue , but indeede they are appendants to the Gospell . CHAP. 37. Concerning the second degree of the declaration of Gods loue . THe second degree , is iustification , whereby such as beleeue , are accounted iust before God , through the obedience of Christ Iesus . 2. Cor. 5.21 . He hath made him to be sinne for vs , which knewe no sinne : that we should bee made the righteousnesse of God in him . 1. Cor. 1.30 . Rom. 5.19 . As by one mans disobedience many were made sinners , so by the obedience of one ( that is , Iesus Christ , v. 17 . ) shall many also be made righteous . Quest. Whether did Christ performe full obedience to the law , for vs men alone , or for himselfe also . Answer . I. Not for himselfe , as some not rightly would haue him : for the flesh of Christ beeing hypostatically vnited to the Word , and so in it selfe fully sanctified , was euen from the first moment of conception , most worthy to be blessed with eternall life . Therefore by all that obedience which he performed after his conception , Christ , he merited nothing for himselfe . II. For vs , namely , for the faithfull , he fulfilled all the righteousnes of the law : and hence is it that he is called the ende of the law vnto righteousnes to euery one that beleeueth . Rom. 10. Here may be obiected : I. Christ as he is man , is bound to performe obedience to the law for himselfe . Answer . He is not bound by nature , but of his owne accord : for he was not a bare man , but God and man. And albeit Christ did neither suffer nor fulfill the law , but in that flesh which he tooke vpon him ; yet by reason of the hypostaticall vnion , this his passion and obedience hath respect vnto the whole person , considered as God and man , and therefore his obedience was not due on his part , and so was without merit to himselfe : yea , in that the flesh of Christ is vnited to the person of the Word , and so exalted in dignitie and sanctitie aboue all Angels , it may seeme to be exempted from this naturall obligation of performing the law . II. If then Christ performed the law for vs , we are no more now bounden to the obseruance of the same : as we doe not vndergoe eternall punishments for our sinnes , the which Christ in his person did beare vpon the crosse . Answer . If we keepe the same respect of performing obedience to the law , the consequence is very true , otherwise it is not so : for Christ performed obedience to the law for vs , as it is the satisfaction of the law : but the faithfull they are bounden to obedience , not as it is satisfactorie , but as it is a document of faith , and a testimonie of their gratitude towards God , or a meanes to edifie their neighbours : euen as Christ suffering punishments for our sinnes , we also suffer punishments as they are either trialls , or chastisments vnto vs. III. The law and iustice of God doth not togither exact both , namely , obedience , and punishment . Answer . In mans perfect estate , the iustice of God requireth onely obedience : but in his estate corrupted , he requireth both obedience , and punishment . Punishment , as the law is violated : obedience , that legall iustice may be performed . Gal. 3.10 . It is therefore plaine , that not onely Christs passion , but also his legall obedience , is our righteousnes before God. Iustification hath two parts : Remission of sinnes , and imputation of Christs righteousnes . Remission of sinnes , is that part of iustification , whereby he that beleeueth , is freed from the guilt and punishment of sinne , by the merits of the passion of Christ. Coloss. 1.21,22 . You hath he now reconciled in the body of his flesh through death to make you holy , and vnblameable , and without fault in his sight . 1. Pet. 2.24 . Who , in his owne flesh , bare our sinnes in his bodie , on the tree , that we beeing deliuered from sinne , should liue in righteousnes , by whose stripes ye are healed . Imputation of righteousnes , is the other part of iustification , whereby such as beleeue , hauing the guilt of their sinnes couered , are accounted iust in the sight of God , through Christs righteousnes . 2. Cor. 5.21 . Psal. 32.1 . Blessed is he whose wickednes is forgiuen , and whose sinne is couered . Rom. 4. the whole chapter , where the Apostle repeateth imputation eleuen times . Philip. 3.9 . I haue counted all things losse , and doe iudge them to be domage , that I might winne Christ , and might be f●●●d in him , that is , not hauing mine owne righteousnes , which is by the law , but that which is through the faith of Christ , euen the righteousnes which is of God through faith . The forme of iustification , is , as it were , a kinde of translation of the beleeuers sinnes vnto Christ , and againe Christs righteousnes vnto the beleeuer , by meanes of Gods diuine imputation . As is apparant in this picture falling . This obedience of Christ , is called the Righteousnes of God , and of Christ. Of God , I. not because it is in God , but of God : for it taketh all the power and merit it hath from the deiti● of the Sonne : whence it is that Ieremie saith , Iehouah our Righteousnesse . II. God doth onely accept of it for vs , because that alone maketh vs boldly to approch vnto Gods throne of grace , that we may haue pardon for our sinnes , and be receiued to eternall life . It is also called the Righteousnesse of Christ , because being out of vs , it is in the humanitie of Christ as in a subiect . Obiect . I. No man is made iust by another mans iustice . Answer . This iustice is both an others , and ours also . An others , because it is in Christ as in a subiect : ours , because by meanes of the forenamed vnion , Christ with all his benefits is made ours . Obiect . II. The ancient fathers neuer dreamed of this imputatiue iustice , and it may seeme too of no greater continuance then fiftie yeares . Ans. This is both false , & impious to affirme . August . 3. Tract . vpon Iohn , saith , All such as are iustified by Christ , are iust not in themselues , but in him . Barnard in his sermon ( ad milites templi cap : 11. ) Mors in Christi morte fugatur , & Christi iustitia nobis imputatur : that is , Death in Christ his death is put to flight , and the iustice of Christ is imputed vnto vs. And in his 62. sermon v●on the Canticles : Where is there any rest ( saith he ) but in the wounds of our Sauiour ? I will further sing , but what ? mine owne iustice ? nay , O Lord , I will remember thy iustice alone : for that is also my iustice . For thou wast made of God vnto me iustice : But should I feare , whether that one iustice would suffice two ? nay it is not a short cloake that is not able to couer a couple . Thy iustice is iustice for euermore , and will both couer thee and me , it is largely large and eternall iustice : and in me it couereth the multitude of my sinnes , &c. August . lib. de Spiritu & litera cap. 9. & 26. We must vnderstand this saying so . The doers of the Law shall be iustified , that we may know , that there are no doers of the law but such as are iustified , so that they are not first doers of the law , and then iustified , but first iustified , and then doers of the law . So it is said they shall be iustified , as if it should be said , they shall be reputed iust and ac●ounted iust . Iustification hath annexed vnto it Adoption , whereby all such as are predestinate to be adopted , receiue power , to be actually accounted the sonnes of God by Christ. Eph. 1. 5. Who hath predestinate vs , to be adopted through Iesus Christ , vnto himselfe , according to the good pleasure of his will. By meanes of adoption , God hath bestowed many notable priuiledges vpon his children . I. They are the Lords heires apparant . Rom. 8.17 . If we be children , we be also heires , euen the heires of God. II. They are fellow heires with Christ , yea kings . Rom. 8. 17. Rev. 1.6 . And made vs Kings and Priests , euen to God his Father . III. All their afflictions , yea euen their wants , and offences , are turned to trials or fatherly chastisments , inflicted vpon them for their good . Rom. 8.28 . We know that all things worke together for the best , vnto them that loue God. 36. It is written , for thy sake are we killed all the day long : we are counted as sheepe for the slaughter . 37. Neuerthelesse , in all these things , we are more then conquerours thorough him that loued vs. Psal. 89.32 . I will visit their transgressions with the rodde , and their iniquitie with strokes . 33. Yet my louing kindnes will I not take from him . 2. Cor. 12.7 . There was giuen vnto me a pricke in the flesh , the messenger of Satan to buffet me , because I should not be exalted out of measure . 2. Sam. 7. 14. I will be to him a father , and he shall be to me a sonne : and if he sinne , I will chasten him with the rodde of men , and with the plagues of the children of men . IV. They haue dominion ouer all creatures , yet so , as that in this life they haue onely right to the thing ; but after this life also in the same . Whence it is apparant , that the faithfull alone haue the true vse of the Lords goods , I. because their persons are in Christ acceptable vnto him , in whom also they haue restitution made vnto them of those goods which they lost in Adam , that they may with a good conscience vse them . II. They vse them with thanksgiuing to their ends appointed by God. 1. Cor. 3.22,23 . Whether it be Paul , or Apollos , or Cephas , or the world , or life , or death , whether they be things present , or things to come , euen all are yours . Heb. 2.7 . Thou madest him little inferiour to the Angels , thou crownedst him with glorie and honour , and hast set him aboue the workes of thine hands . 8. Thou hast put all things in subiection vnder his feete . Last of all , they may haue the Angels as ministring spirits attending vpon them for their good . Hebr. 1.14 . Are they not all ministring spirits , sent forth to minister for their sakes which shall be heires of saluation ? Psal. 34.7 . The Angel of the Lord pitcheth round about them that feare him , and deliuereth them . CHAP. 38. Concerning the third degree of the declaration of Gods loue . THe third degree , is Sanctification , whereby such as beleeue , beeing deliuered from the tyrannie of sinne , are by little and little renued in holines and righteousnes . 1. Ioh. 3.9 . Whosoeuer is borne of God , sinneth not : for his seede remaineth in him , neither can he sinne , because he is borne of God. Rom. 8.1 . There is no condemnation to those which are in Christ Iesus , which walke not after the flesh but after the spirit . Sanctification hath two parts : Mortification , and Viuification . The mortification of ●inne , is the first part of sanctification , whereby the power of sinne is abated , and crucified in the faithfull . Rom. 6.2 . How shall we that are dead to sinne , liue yet therein ? 3. Know ye not that all we which haue beene baptized into Iesus Christ , haue beene baptized into his death ? 4. We are buried then with him by baptisme into his death , that like as Christ was raised vp from the dead , by the glorie of the father , so we also should walke in newnes of life . Eccles. 5.6 , 7 , 11 , 12 , 13. Galat. 5.24 . They which are Christs ha●e crucified the flesh , with the affections and lusts thereof . The meanes that worke mortification , is the death & buriall of Christ , frō whence , sinn being by it at the first nipped in the head , proceedeth such a vertue , as doth both keepe vnder the strength that it cānot break out as it would , and in man , as it were in a graue , doth cause it to die and eke putrifie . Rom. 6.6 . Our old man is crucified with him , that the bodie of sinne might be destroyed . The power of Christ his death , is a certaine power issuing into his humanitie , suffering , and dying , from his deitie ; whereby he did ; in the ●ame his humanitie , both concerning the guilt , and also the punishment , vanquish our sinne , imputed vnto him , beeing our suretie : that in like sort , he , in vs his members , might by the same power abolish the corruption of sinne . Viuification , is the second part of sanctification : whereby inherent holines being begun , is still augmented and enlarged . First , we receiue the fi●st fruits of the spirit , then a continuall encrease of them . Eph. 4.23 . Be renued in the spirit of your minde . 24. And put on the new man which after God is created in righteousnes , and true holines . Eph. 2. 1. And you , hath he quickned , that were dead in trespasses and sinnes . Gal. 2. 20. Thus I liue , yet not I now , but Christ in me : and in that I now liue by the flesh , I liue by the faith of the Sonne of God , who hath loued me , and giuen himselfe for me . Rom. 8.23 . We which haue the first fruits of the spirit , euen we doe sigh in our selues , waiting for the adoption , euen the redemption of our bodies . 1. Cor. 15.45 . The first man Adam was made a liuing soule , ●nd the second man Adam was made a quickning spirit . The efficient cause of them both is the holy Ghost , who doth by his diuine power conuey himselfe into the beleeuers hearts , and in them , by applying the power of Christ his death ; and resurrection , createth holinesse . Iob 3● . 24 , 25. Rom. 8.9 . Now ye are not in the flesh , but in the spirit , because the spirit of God dwelleth in you : but if any man haue not the spirit of Christ , the same is not his . 11. But if the spirit of him that raised vp Iesus from the dead dwell in you , he that raised vp Christ from the dead , shall also quicken your mortall bodies , because that his spirit dwelleth in you . The preseruatiue of viuification , is a vertue deriued from Christs resurrection , to those that are quickned , which maketh them to rise vp to newnesse of life . Philip. 3.10 . That I may know him , and the vertue of his resurrection . The power of Christs resurrection is that , whereby he ●irst , did in his owne ●lesh , as conquerer ouer death and sinne , beginne to liue with God , and to be exalted aboue euery name : and then by it , he , in his members , sinne beeing d●ad and buried , doth cause in them a studie and purpose to liue according to the will of God. Furthermore , this inherent holines is to be distinguished into parts , according to the seuerall faculties of the bodie & soule of man. 1. Th. 5.23 . The very God of peace sanctifie you throughout : And I pray God , that your whole spirit , soule , and bodie may be kept blamelesse , vnto the comming of our Lord Iesus Christ. I. The holines or renuing of the minde , which is the illumination thereof , to the knowledge of the will of God. Coloss. 1.9 . We cease not to pray for you , and to desire that ye might be fully filled with knowledge of his will , in all wisdom and spirituall vnderstanding . 1. Cor. 12.8 . To one is giuen by the spirit , the speech of wisdome , to an other the speech of knowledge , by the same spirit . Illumination , is either spirituall vnderstanding , or spirituall wisdome . Spirituall vnderstanding , is an illumination of the minde , whereby it acknowledgeth the knowne truth of the word of God. Spirituall wisdome , is also an illumination of the minde , whereby the same truth , is applied to the good ordering of particular both things and actions , as person , place , and time require . These two , haue these effects , which follow . I. To discerne betweene good and euill . Heb. 5.14 . Strong meate belongeth to them that are of age , which through long custome haue their exercised to discerne both good and euill . Phil. 10.1 . That we may discerne things that differ one from an other . II. To discerne of spirits . 1. Ioh. 4.1 . Deerely beloued , beleeue not euery spirit , but trie the spirits whether they are of God. 1. Thess. 5.21 . Trie all things , and keepe that which is good . Act. 17.11 . There were more noble men , then they which were at Thessalonica , which receiued the word with all readines , and searched the Scriptures daily , whether these things were so . III. To meditate vpon the word and works of God. Psal. 1.2 . But his delight is in the Law of God , and in that Law doth exercise himselfe day and night . Psal. 119.15 . I will meditate in thy precepts , and consider thy waies . Psal. 107. the whole psalme . IV. To discerne and acknowledge mans owne inward blindnes . Psal. 119.33 . Teach me , O Lord , the way of thy statutes , and I will keepe it vnto the end● . 28. Open mine eyes , that I may see the wonders of thy Law. II. The sanctitie of the memorie , is an abilitie to keepe a good thing , when it is offered to the minde , and as neede serueth , to remember it . Psal. 119.11 . I haue hid thy promise in mine heart , that I might not sinne against thee . Psal. 16.7 . I will praise the Lord who hath giuen me coūsell : my reines also teach me in the nights . Luk. 2.51 . His mother kept all these things in her heart . III. The sanctitie of conscience , which is a grace of God , whereby a mans conscience excuseth him for all sinnes , after they are forgiuen him in Christ , as also of his vpright walking in the whole course of his life . 1. Tim. 1.19 . Hauing faith and a good conscience , which some hauing put away , &c. 1. Cor. 4.4 . I know nothing by my selfe : yet am I not thereby iustified . Act. 23. 1. Paul said , I haue in all good conscience , serued God vntill this day . Act. 24.16 . I endeauour my selfe to haue alway a cleare conscience , toward God and toward men . Psal. 26. 1 , 2 , 3. Iudge me , O Lord , for I haue walked in mine innocencie , my trust hath beene also in the Lord : therefore shall I not slide . Prooue me , O Lord , and trie me , examine my reines and mine heart . For thy louing kindnesse is before mine eyes , therefore haue I walked in thy truth . Hence , in all godly men ariseth the inward peace of God , and the outward alacritie in the countenance . Phil. 4.7 . The peace of God which passeth all vnderstanding , shall preserue your hearts and mindes in Iesus Christ. Prov. 28.1 . The wicked flee , when none pursueth : but the righteous are bold as a Lyon. IV. Sanctitie of will , whereby man beginneth to will that which is good , and to refuse the contrarie . Therfore in this estate , the will is partly freed from bondage , partly in bondage to sinne . Phil. 2. 13. It is God which worketh in you , both the will and the deede , euen of his owne pleasure . Rom. 7. 18. I know that in me , that is , in my flesh , dwelleth no good thing : for to will is present with me , but I finde no meanes to performe that which is good , &c. v. 19 , 20 , 21 , 22. V. Sanctitie of affections , is the right moouing of them . 1. Thess. 5. 23. Rom. 7.24 . Affections of most especiall note , are these : I. Hope , whereby men with sighings , looke for the accomplishing of their redemption . Rom. 8.23 . This hope , when it is once strong and liuely , hath also her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , full assurance , as faith hath . Heb. 6.11 . And we desire that euery one of you shewe the same diligence , to the full assurance of hope vnto the ende . 1. Pet. 1.3 , Blessed be God , euen the Father of our Lord Iesus Christ , which , according to his aboundant mercie , hath begotten vs againe vnto a liuely hope , by the resurrection of Iesus Christ from the dead . II. Feare of offending God , because of his mercie , 1. Pet. 1.17 . If yee call him father , which without respect of person , iudgeth according to euery mans worke , passe the time of your dwelling here in feare . Psal. 103.4 . There is mercie with thee , that thou maist be feared . III. A base account of all worldly things , in respect of Christ Iesus . Phil. 3. 7. But the things that were aduantage to me , I accounted losse for Christs sake . 8. Yea doubtlesse , I thinke all things but losse , for the excellent knowledge sake of Christ Iesus my Lord , for whome I haue counted all things losse , and doe iudge them to be ●o●●g , that I might winne Christ. IV. The loue of God in Christ , which is like vnto death , and as a fire that cannot be quenched . Cant. 8.6 . Loue is strong as death , iealousie is cruell as the graue , the coles thereof are fire coles , and a vehement flame . V. A feruent zeale to Gods glorie . Rom. 9.3 . I vvould wish my selfe to be separate from Christ , for my brethren , that are my kinsmen , according to the flesh . VI. An anguish of minde for our owne sinnes and others also . Psal. 119 . 1●6 . Mine eyes gush out with teares , because men keepe not thy law . 2. Pet. 2.7 . And deliuered iust Lot , being vexed with the vncleanly conuersation of the wicked . 8. For he beeing righteous , and dwelling among them , in seeing and hearing , vexed his righteous soule from day to day , with their vnlawfull deedes . VII . Exceeding great ioy in the holy Ghost . Rom. 14.17 . The kingdome of God is not meate and drinke , but righteousnes , and peace , and ioy in the holy Ghost . VI. Sanctitie of bodie , whereby it is a sit instrument for the soule to accomplish that which is good . Rom. 6.19 . As ye haue giuen your members seruants to vncleannesse , and to iniquitie , to commit iniquitie : so now giue your members seruants vnto righteousnes in holines . CHAP. 39. Of Repentance and the fruits thereof . FRom sanctification , Repentance is deriued , because no man can earnestly repent , except he , denying himselfe , doe hate sinne , euen from his heart , and embrace righteousnes . This no man either will , or can performe , but such an one as is in the sight of God regenerated and iustified , and indued with true faith . Therefore albeit in such as are conuerted , repentance doth first manifest it selfe , yet regarding the order of nature , it followeth both faith and sanctification . Hence also is it euident that this repentance , legall contrition beeing some occasion , and , as it were , a preparation to true conuersion , is begotten by the preaching of the Gospel . Repentance is , when a sinner turneth vnto the Lord. Act. 26.20 . He shewed first vnto them of Damascus , and at Ierusalem , and through all the coasts of Iudea , and then to the Gentiles , that they should repent and turne to God , and to doe workes worthie amendment of life . 1. Ioh. 3.3 . Euery man that hath this hope in him , purgeth himselfe , as he is pure . This is performed , when as any one , by the instinct of the holy Ghost , doth purpose , will , desire , and endeauour to relinquish his former sinnes , and to become a new man. Psal. 119.112 . I haue applied my heart to fulfill thy statutes alway , euen vnto the ende . 1. Ioh. 3.3 . Act. 11.23 . Who when he was come , and had seene the grace of God , was glad , and exhorted all , that with purpose of heart , they would cleane vnto the Lord. The fruit of Repentance is , a Christian conuersation , wherein are brought forth fruits worthie amendment of life . Matth. 3.8 . Bring yee therefore forth fruits worthie of repentance . A Christian conuersation , is such a course of life , whereby we , following Christs example , doe by him , performe new obedience to God. Math. 11.29 . Take my yoke on you , and learne of me , that am meeke and lowly in heart : and ye shall finde rest vnto your soules . 1. Pet. 4.1 . For as much as Christ hath suffered for vs in the flesh , arme your selues likewise with the same minde , which is , that he which hath suffered in the flesh , hath ceased from sinne . 1. Pet. 2.21 . For hereunto are ye called , for Christ also suffered for vs , leauing vs an ensample that we should follow his steps . 1. Pet. 3.10 , 11. If any man long after life , and to see good daies , let him refraine his tongue from euill , and his lippes that they speake no guile . Let him eschew euill and doe good , let him seeke peace and follow after it . There are two parts of new obedience : the deniall of our selues , and the profession of Christ. Math. 16.24 . If any man will follow me , let him forsake himselfe , take vp his crosse , and follow me . The deniall of our selues , consisteth partly in Christian warrefare , partly in the patient bearing of affliction . CHAP. 40. Of Christian warfare . CHristian warfare , is concerning the right way of fighting in the spirituall battell . The partes thereof , are the preparation to battell , and the combate it selfe . To the preparation , we must vse the complet armour of God. Eph. 6.13 . For this cause , take vnto you the whole armour of God , that yee may be able to resist in the euill day , and hauing finished all things , stand fast . The parts hereof , are especially sixe . I. Trueth . II. Iustice. III. Euangelicall obedience . IV. Faith. V. The word of God. VI. Continuall and feruent prayer with watching . Eph. 6.14 . Stand therefore , and your loynes girded about with veritie , and hauing on the brestplate of righteousnesse . 15. And your feete shodd with the preparation of the Gospell of peace . 16. Aboue all , take the sheild of faith , wherwith ye may quench all the fierie dartes of the wicked . 17. And take the helmet of saluation , and the sword of the spirit , which is the word of God. 18. And praie alwaies with all manner praier and supplication in the spirit , and watch thereunto with all perseuerance and supplication for all Saints . 1. Pet. 5.8 . Be sober , and watch : for your aduersarie the deuill , as a roaring lyon , walketh about seeking whome hee may deuoure . The combate , is a mutuall conflict of them that fight spiritually . The warriours , are the tempter and the Christian souldier . Ephes. 6.12 . For we werestle not against flesh and blood , but against principalities , against powers , and against the wordly gouernours , the princes of the darkenesse of this world , against spirituall wickednesses , which are in high places . The Tempter , is the prince , or his helpers . The prince , is Satan and his angels , which are spirituall wickednesses , in high things . His helpers are the flesh and the world . The conflict of all these , is temptation , whereby man is prouoked to cōmit such wickednes , as is hurtfull to the saluation of his soule . 1. Pet. 2.11 . Dearly beloued , I beseech you , as strangers and pilgrims abstaine from fleshly lusts , which fight against the soule . In the Souldier , two things are to be considered : his resisting and his fall . Resistance is an action , whereby the souldier doth withstand temptation , through grace working inwardly in him . 1. Ioh. 2.14 . I write vnto you babes , because ye haue knowne the father : I haue written to you fathers , because ye haue known him that is from the beginning : I haue written to you yong men , because ye are strong , and the word of God abideth in you , and ye haue ouercome the wicked . 1. Pet. 5.8 . Eph. 6.16 . Psal. 91.13 . Thou shalt walke vpon the lyon and aspe : the young lyon and the dragon shalt thou tread vnder feete . To confirme this , these preseruatiues which follow , are very necessarie . I. When thou art tempted to sinne , doe not onely abstaine from it , but earnestly loue and followe after the contrarie . Ioh. 8.44 . II. Neuer yeeld or consent to Satans wordes , whether he speake the truth , accuse falsely , or flatter dissemblingly . Ioh. 8.44 . Yee are of your father the deuil , and the lusts of your father ye will doe : he hath beene a murderer from the beginning , and abode not in the truth , because there is no truth in him : when he speaketh a lie , then speaketh he of his owne : for he is a lier and the father thereof . Mark. 1.24 . And cried with a loud voice , and said , What haue I to do with thee , Iesus , the sonne of the most high God. And Iesus said , Hold thy peace and come out of him . Act. 16.17 . Shee followed Paul and vs , and cried , saying , These men are the seruants of the most high God , which shewe vnto vs the waie of saluation , &c. August . Serm. 241. III. One temptation is to be looked for after another , and then especially , when our enemie after he hath set his snares , is at rest : for the deuill neuer maketh an ende of his malice . 1. Pet. 5.8 . The fall is , whereby the souldier through infirmitie fainteth , being subdued by the power of the enemie . Gal. 6.1 . Brethren , if a man be fallen by occasion into any fault , ye which are spirituall , restore such a one with the spirit of meeknesse , considering thy selfe , least thou also be tempted . To this appertaineth the spirituall remedie . A remedie , is a thing hauing aptnesse to restore him which is fallen to his former estate . Gal. 6.1 . And here two things must alwaies be thought on . I. If there be a willing mind , euery one is accepted for that grace which he hath , not for that which he hath not . 2. Cor. 8.12 . For if there be first a willing mind , it is accepted according to that a mā hath , & not according to that he hath not II. In all these things , whosoeuer will lead a godly life in Christ , the power of God is to be made perfect through their infirmitie . 2. Cor. 12.9 . And hee said vnto me , My grace is sufficient for thee , for my power is made perfect through weakenesse : very gladly therefore will I reioice rather in mine infirmities , that the power of God may dwell in me . 10. Therefore I take pleasure in infirmities , in reproches , in necessities , in persecutions , in anguish for Christs sake , for when I am weake , then am I strong . CHAP. 41. Of the first Assault . ASsaults are threefold . The first is , about the Christian mans effectuall calling . The temptation is , the enterprise of the diuell to blindfold mans minde , and to harden his heart , least the word of GOD should worke in him to saluation . Matth. 13.4 . And as he sowed , some fell by the waie side , and the fowles came and deuoured thē vp . 5. And some fell vpon stonie ground , where they had not much earth , and anon they sprang vp , because they had no depth of earth . 6. And when the Sunne rose vp , they wer parched , and for lacke of rooting withered awaie . 7. And some fell among thornes , and the thornes sprung vp and choked them . 19. Whensoeuer a man heareth the word of the kingdome , and vnderstandeth it not , the euill one commeth , and catcheth away that which was sowne in his heart : and this is he which hath receiued the seede by the way side . A resistance in those that are called , is wrought by the spirit of God , that causeth men to lend their eares to heare , and doth ingraffe the word in their hearts , that the immortall seede of regeneration may spring in them . Psal. 40.6 . Ioh. 6.44 . Act. 16.14 . Iam. 1. 21. Wherefore lay apart all filthinesse , and superfluitie of maliciousnesse , and receiue with meeknes the word that is graffed in you , which is able to saue your soules . 1. Pet. 1.22 . Seeing your soules are purified in obeying the truth through the spirit , to loue brotherly without faining , loue one another with a pure heart feruently . 1. Ioh. 3.9 . Whosoeuer is borne of god sinneth not : for his seede remaineth in him , neither can he sinne , because he is borne of god . A resistance in those that are to be called , is when in a sincere heart they doe ioyne the word which they haue heard , with faith . Luk. 8.15 . But that which fell in good ground , are they which with an honest and good heart , heare the word and keepe it , and bring forth fruit with patience . Heb. 4.2 . Here are certaine preseruatiues to be noted . I. Premeditation of the power and vse of the word . Eccles. 4.17 . Take heede to thy feete , when thou entrest into the house of the Lord , and be more neere to heare then to giue the sacrifice of fooles : for they knowe not that they doe euill . Chap. 5.1 . Be not rash with thy mouth , nor let thine heart be hastie to vtter a thing before god : for God is in the heauen , and thou art on the earth : therefore let thy wordes be few . II. Diligent attention of the minde . Act. 16.14 . III. An hungring desire of the heart . Ioh. 7.37 . Nowe in the last and great day of the feast , Iesus stood and cried , saying , If any man thirst , let him come to me and drinke . IV. Integritie of life . Psal. 26.6 V. The casting away of euil affectiōs . Iam. 1.22 . And be ye doers of the word , and not hearers onely , deceiuing your owne soules . VI. The inward consent and agreement of the heart with the word preached . Act. 2.37 . VII . An hiding of the word in the heart , least we should sinne . Psal. 119.11 . I haue hid thy word in mine heart , that I might not sinne against thee . VIII . A trēbling at the presence of God in the assemblie of the Church . Esay 66.2 . For all these things hath mine hand made , and all these things haue been saith the Lord , and to him will I looke , euen to him that is poore and of a contrite spirit , and trembleth at my words . Act. 10.33 . Then sent I for thee immediatly , and thou hast well done to come : nowe therefore are we all here present before God , to heare all things that are commanded thee of God. The fall , is either a coldnesse in receiuing the word , and a neglect thereof , or else a falling into errours . The remedie for this , is subiection , which must be made to the iudgement and censure of the brethren and ministers . Reuelat. 3.15 . I knowe thy works , that thou art neither cold nor hote : I would thou werest cold or hote . Gal. 6.2.1 . Tim. 1.20 . Of whome is Hymeneus and Alexander , whome I haue deliuered vnto Satan , that they might learne not to blaspheme . CHAP. 42. Of the second Assault . THe second assault , is concerning faith . The temptation , is an illusion which the diuell casteth into the hearts of godly men : as when he saith , Thou art not of the number of the elect : thou art not iustified : thou hast no faith : thou must certenly be condemned for thy sinnes . Mat. 4.3 . Then came to him the tempter , and said , If thou be the Sonne of God , command that these stones be made bread . Helpes , which the deuil abuseth for the strengthening of such illusions , are these : I. Aduersitie : as dangers , losses , persecutions , iealousie , grieuous offences , &c. Psal. 73.12 . Loe , these are the wicked , yet prosper they alway , and increase in riches . 13. Certainely , I haue clensed mine heart in vaine , & washed mine hands in innocency . Iob. 13.23 . How many are mine iniquities & sinnes ? shew me my rebelliō and my sinne . 24. Wherefore hidest thou thy face , and takest me for thine enemie ? 25. Wilt thou breake a leafe driuen to and fro , and wilt thou pursue the drie stubble ? II. The remembrance of sins past . Iob. 13.26 . For thou writest bitter things against me , and makest me to possesse the iniquities of my youth . III. A feeling of death euen alreadie at hand . The resistance is made by a true faith , applying Christ with all his merits particularly , after this manner . I assuredly beleeue that I shall not be condemned , but that I am elected , and iustified in Christ , and am out of all doubt that all my sinnes are pardoned . Esai . 53.11 . Hee shall see the trauaile of his soule , and shall be satisfied : by his knowledge shall my righteous seruant iustifie many : for he shal beare their iniquities . Rom. 8.38 . For I am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , 39. Nor height , nor depth , nor any other creature shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. The preseruatiue , is in temptation , not to behold faith , but the obiect of faith which is Christ. Philip. 3.12 . Not as though I had alreadie attained vnto it , either were already perfect : but I follow if that I may comprehend that , for whose sake also I am comprehended of Christ Iesus . 13. One thing I doe , I forget that which is behinde , & indeauour my selfe to that which is before . 14. And follow hard toward the marke , for the price of the high calling of God in Christ Iesus . Ioh. 3.14 . And as Moses lift vp the Serpent in the wildernes , so must the sonne of man be lift vp , that he that beleeueth in him , &c. The falling , is doubtfulnes , and distrust of our election , and of Gods mercie . Psal. 77.6 . I called to remembrance my song in the night : I communed with mine owne heart , and my spirit searched diligently . 7. Will the Lord absent himselfe for euer ? and will he shew no more fauour ? 8. Is his mercy cleane gone for euer ? doth his promise faile for euermore ? So Dauid of himselfe saith , Psal. 22.1 . My God , my God , why hast thou forsaken me , and art so farre from my health , and from the words of my roring . The remedie is double . First the operatiō of the holy spirit stirring vp faith & increasing the same . Phil. 1.6 . I am perswaded of this same thing , that he that hath begunne this good worke in you , will performe it vntill the day of Iesus Christ. Luk. 17.5 . And the Apostles said vnto the Lord , Increase our faith . The second is , an holy meditation , which is manifold . I. That it is the commandement of God that we should beleeue in Christ. 1. Ioh. 3.22 . This is then his commandement , that we beleeue in the name of his Sonne Iesus Christ , and loue one another , as he gaue commandement . II. That the Euangelicall promises are indefinite , and doe exclude no man , vnlesse peraduenture any man doe exclude himselfe . Esay . 55. 1. Ho , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buie , and eate : come , I say , buie wine and milke without siluer and without money . Matth. 11.28 . Come vnto me , all ye that are wearie and laden , and I will ease you . Ioh. 3.15 . That whosoeuer beleeueth in him should not perish , but haue eternall life . Also the Sacraments of Baptisme and the Lords Supper , doe to euery one seuerally applie indefinite promises , and therefore are very effectuall to enforce particular assurance or plerophorie of forgiuenes of sinnes . III. That doubtfulnes and despaire are most grieuous sinnes . IV. That contrarie to hope , men must vnder hope beleeue with Abraham . Rom. 4.18 . Which Abraham aboue hope beleeued vnder hope , that he should be the father of many nations : according to that which was spoken to him , so shall thy seede be . V. That the mercie of God , and the merit of Christs obedience , beeing both God and man , are infinite . Esai 54.10 . For the mountaines shall remooue , and the hills shal fall downe : but my mercie shall not depart from thee , neither shal my couenant of peace fall away , saith the Lord , that hath compassion on thee . Psal. 103.11 . For as high as the heauen is aboue the earth , so great is his mercie toward them that feare him . 1. Ioh. 2.1 . My babes , these things write I vnto you , that ye sinne not : and if any man sinne , we haue an aduocate with the Father , Iesus Christ the iust . 2. And he is the reconciliation for our sinnes : and not for ours onely , but also for the sinnes of the whole world . Psal. 130.7 . Let Israel wait on the Lord : for the Lord is mercie , and with him is great redemption . VI. That God measureth the obedience due vnto him , rather by the affection and desire to obey , then by the act and performance of it . Rom. 8.5 . For they that are after the flesh , sauour the things of the flesh , but they that are after the spirit , the things of the spirit . 7. Because the wisdome of the flesh , is enmitie against God : for it is not subiect to the law of God , neither indeede can be . Rom. 7.20 . Now if I doe that I would not , it is no more I that doe it , but the sinne that dw●lleth in me . 21. I find then by the law , that when I would doe good , euill is present with me . 22. For I delight in the law of God , concerning the inner man. Mal. 3.17 . I will spare them , as a man spareth his sonne , that reuerenceth him . VII . When one sinne is forgiuen , all the rest are remitted also , for remission being giuen once , without any prescriptiō of time , is giuen for euer . Rom. 11.29 . For the gifts and calling of God are without repentance . Act. 10.43 . To him also giue all the Prophets witnes , that through his name , all that beleeue in him , shall receiue remission of sinnes . VIII . That grace and faith are not taken away by falls of infirmitie , but thereby are declared and made manifest . Rom. 5.20 . Moreouer , the law entred thereupon , that the offence should abound : neuerthelesse , when sinne abounded , there grace abounded much more . 2. Cor. 12.7 . And least I should be exalted out of measure , &c. there was giuen vnto me a pricke in the flesh , the messenger of Satan to buffet me . 8. For this thing I besought the Lord thrise , that it might depart from me . 9. He said . May grace is sufficient for thee . IX . That all the workes of God are by contrarie meanes . 2. Cor. 12.9 . My power is made perfect through weakenesse . CHAP. 43. Of the third Assault . THe third Assault is concerning Sanctificatio● . The tentation , is a prouoking to sinne , according as the disposition of e●●ry man , and as occasion shall offer it selfe . 1. Chron. 21.1 . And Satan st●●d vp against Israel , and prouoked Dauid to number Israel . Ioh. 13.2 . And when supper was done , the deuill had now put into the heart of Iudas Iscariot , Simons sonne , to betray him . In this tentation , the deuil doth wonderfully diminish and extenuate those sinnes , which men are about to commit , partly by obiecting closely the mercy of god , and partly by couering or hiding the punishment , which is due for the sinne . Then , there are helpes to further the deuill in this his tentation . First , the flesh which lusteth against the spirit , sometimes by begetting euill motions and affections , and sometimes by ouerwhelming and oppressing the good intentents and motions . Gal. 5.17 . For the flesh lusteth against the spirit , & the spirit against the flesh : and thes● are contrarie one to another , so that ye cannot doe the same things that ye would . 19. Moreouer , the works of the flesh are manifest , which are adulterie , fornication , vncleannesse , wantonnesse . 20. Idolatrie , witchcraft , hatred , debate , emulations , wrath , contentions , seditiōs , heresies . 21. Enuy , murthers , drunkennesse , gluttonie , and such like , whereof I tell you before , as I also haue told you before , that they which doe such things shall not inherit the kingdome of god . Iam. 1.14 . But euery man is tempted , when he is drawne away by his owne concupiscence , and is entised . Secondly , the world , which bringeth men to disobedience , through pleasure , profit , honour , and euill examples . Eph. 2.3 . Among whom we also had our conuersation in time past , in the lusts of our flesh , in fulfilling the will of the flesh , and of the minde , and were by nature the children of wrath , as well as others . 1. Ioh. 2. 16. For all that is in the world , as the lusts of the flesh , and the lust of the eies , and the pride of life , is not of the father , but is of the world . Resistance , is made by the desire of the spirit , which worketh good motiōs and affections in the faithfull , and driueth forth the euill . Gal. 5.22 . But the fruite of the spirit is loue , ioy , peace , long suffering , gentlenes , goodnes , faith , 23. Meeknes , temperancie : against such there is no law . 24. For they that are Christs , haue crucified the flesh , with the affections and the lusts thereof . 26. Let vs not be desirous of vaine glory , prouoking one another , enuying one another . The preseruatiues are these , whereby Men are strengthened in resisting . I. To account no sinne , light or small . Gal. 5.9 . A little leauen doth leauen the whole lumpe . Rom. 6.23 . For the wages of sinne is death , but the gift of God is eternall life , through Iesus Christ our Lord. II. To auoide all occasions of sinne . To these rather agreeth the prouerbe vsed of the plague : longè , tardè , citò : that is , aloofe , slowly , quickly . 1. Thess. 5.22 . Abstaine from all appearance of euill . Iud. v. 23 . And other saue with feare , pulling them out of the fire , and hate euen the garment spotted by the flesh . III. To accustome thy selfe to subdue the lesser sinnes , that at the last , thou maist also ouercome the greater . Rom. 13.4 . IV. To apply thy selfe to thy appointed calling , and alway to be busily occupied about something in the same . V. To oppose the lawe , the iudgements of god , the last iudgement , the glorious presence of God , and such like , against the rebellion and loosenesse of the flesh . Prou. 28.14 . Blessed is the man that feareth alway : but he that hardeneth his heart shall fall into euil . Gen. 39.9 . There is no man greater in this house then I : neither hath he kept any thing from me , but onely thee , because thou art his wife : how then can I doe this great wickednesse , and so sinne against God. Here certaine remedies take place . Against vniust anger , or priuate desire of reuenge . Here meditate , I. Iniuries ; they happen vnto vs by the Lords appointment , for our good . 2. Sam. 16. to II. God of his great goodnes forgiueth vs far more sinnes , then it is possible for vs to forgiue men . III. It is the dutie of Christian loue to forgiue others . IV. We must not desire to destroy them , whom Christ hath redeemed by his pretious blood . V. We our selues are in danger of the wrath of God , if we suffer our wrath to burne against our brother . Forgiue ( saith he ) and it shall be forgiuen . VI. We know not the circumstances of the facts , what the minde was , and purpose of them against whome we swell . Bridles , or externall remedies , are these : I. In this we shall imitate the clemencie of the Lord , who for a very great season doth often tollerate the wicked . Learne of me , for I am humble and meeke . II. There must be a pausing and time of delay , betwixt our anger and the execution of the same . Athenodorus counselled Augustus that he , beeing angrie , should repeat all the letters of the Alphabet , or A B C , before he , against another , did either speake or doe any thing . III. To depart out of those places where those are , with whom we are angrie . IV. To auoide contention , both in worde and in deede . Doe nothing through contention . Remedies against those bad desires of riches , and honour , I. God doth euē in famine quicken and reuiue them , which feare him . Psal. 33.18 , 19. The eye of the Lord is vpon them that feare him , to deliuer their soules from death , and to preserue them from famine . II. Godlines is great gaine , if the minde of man can be therewith content . 1. Tim. 6.6 . III. We do wait & looke for the resurrection of the bodie , and eternall life : therefore we should not take such carking care for this present mortal life . IV. We are seruāts in our fathers house , therefore looke what is conuenient for vs , that will he louingly bestowe vpon vs. V. The palpable blindnes of an ambitious minde , desireth to be set aloft , that he may haue the greater downe-fall : and he feareth to be humbled , least he should not be exalted . VI. Adam when he would needes be checke-mate with God , did bring both himselfe and his posteritie headlong to destruction . VII . He is a very ambitious rob-God , which desireth to take that commendation to himselfe , which is appropriate onely to the Lord. Preseruatiues against the desires of the flesh . I. He that will be Christs disciple , must euery daie take vp his crosse . Luk. 9.23 . II. They which are according to the spirit , sauour of such things as are according to the spirit . Rom. 8.5 . III. We ought to behaue ourselues as citizens of the kingdome of heauen . Phil. 3.20 . IV. We are the temple of god . 1. Cor. 3.6 . Our members , they are the members of Christ. 1. Cor. 6.15 . And we haue dwelling within vs the spirit of Christ , which we should not grieue . Eph. 4.30 . Concerning this , look more in the explication of the seuenth commandement . In this tentation the fall is , when a man beeing preuented , falleth into some offence . Gal. 6.1 . Here Satan doth wonderfully aggrauate the offence committed , and doth accuse and terrifie the offender with the iudgements of God. Mat. 27.3 . Then when Iudas which betraied him , sawe that he was condemned , he repented himselfe , and brought again the thirtie pieces of siluer , to the chiefe priests & elders , 4. saying , I haue sinned , betraying the innocent blood : but they said , What is that to vs ? see thou to it . 5. And when he had cast downe the siluer pieces in the temple , he departed , and went and hanged himselfe . The remedie is , a renued repentance , the beginning whereof is sorrowe in regard of God , for the same sinne : the fruits herof are especially seuen . 2. Cor. 7.9 . Nowe I reioice not that ye were sorrie , but that ye sorrowed to repentance : for ye sorrowed godly , so that in nothing ye were hurt by vs. 10. For godly sorrowe causeth repentance vnto saluation , not to be repented of : but worldly sorrow causeth death . 11. For behold , this thing that ye haue beene godly sorrie , what great care hath it wrought in you : yea , what clearing of your selues : yea , what indignation : yea , what feare : yea , how great desire : yea , what zeale : yea , what punishment : in all things ye haue shewed your selues , that ye are pure in this matter . I. A desire of doing well . II. An Apologie , that is , a confession of the sinne before God , with a requiring of pardon for the offence . Psal. 32.5 . Then I acknowledged my sinne vnto thee , neither hid I mine iniquitie : for I thought , I will confesse against my selfe my wickednesse vnto the Lord , and thou forgauest the punishment of my sinne . 2. Sam. 12. 13. Then Dauid said vnto Nathan , I haue sinned against the Lord : and Nathan said vnto Dauid , The Lord also hath put away thy sinne , thou shalt not die . III. Indignation against a mans selfe , for his offence . IV. A feare , not so much for the punishment , as for offending the Lord. Psal. 130.3 . If thou straightly markest iniquities , O Lord , who shall stand ? V. A desire to be fully renued , and to be deliuered from sinne . VI. A feruent zeale to loue God , and to embrace and keepe all his commandements . VII . Reuenge , whereby the flesh may be tamed and subdued , least at any time afterward , such offences be committed . CHAP. 44. Of the patient bearing of the crosse . THe patient bearing of the crosse , teacheth how Christians should vndergoe the burden . The crosse , is a certaine measure of afflictions , appointed by God , to euery one of the faithfull . Matth. 16.24 . If any man will follow me , let him forsake himselfe , take vp his crosse and follow me . Col. 1.24 . Now reioice I in my sufferings for you , and fulfill the rest of the afflictions of Christ in my flesh , for his bodie sake , which is the Church . We ought to take vp this crosse willingly● euen with both hāds , whē it shal please God to lay it vpon vs. And after we haue taken it vp , we must beare it with patience and perseuerance . Col. 1.11 . Strengthned with all might , through his glorious power , vnto all patiēce & lōg suffering with ioyfulnes . Luk. 21.19 . Possesse your soules with patiēce . The preseruatiues of patience , are : I. Strength by the holy ghost . Phil. 4. 13. I am able to doe all things through the help of Christ , which strengthneth me . Phil. 1. 20. It is giuen to you for Christ , that not onely ye should beleeue in him , but also suffer for his sake . II. An holy meditation , which is manifold . I. That the afflictions of the faithfull , come not by chance , but by the counsell & prouidence of God , which disposeth all things in a most excellent sort . Gen. 45.4,5 . It was God that sent Ioseph into Egypt . 2. Sam. 16. 10. The Lord biddeth Shemei curse Dauid . Psal. 119.71 . It was good for me , that I was afflicted , that I might learne thy statutes . Hence it is euident , that afflictions to the godly are ineuitable . Act. 14.21 . By many afflictions you must enter into the kingdome of god . Mat. 7.14 . The gate is straight , and the way narrow that leadeth vnto life , and fewe there be that finde it . Ioh. 16.20 . In the world ye shall haue troubles . II. That albeit afflictions are grieuous , yet are they good & profitable . For they are helps , whereby men beeing humbled for their sinnes before god , obtaine peace , and holines of life . 2. Cor. 1.9 . We receiued sentence of death in our selues , because we should not trust in our selues , but in God , which raiseth the dead . Esay 26. 16. Lord , in trouble haue they visited thee , they powred out a praier , when thy chastening was vpon them . Hos. 5.15 . I will goe , and returne to my place , til they acknowledge their fault , and seeke me : in their affliction they will seeke me diligently . Psal. 78.34 . When he ●lue them they sought him , and they returned , and they sought God earely . Ier. 31.18 . I haue heard Ephraim lamenting thus , Thou hast corrected me , and I was chastised as an vntamed calfe : conuert thou me , and I shall be conuerted . Heb. 12 . 11● No chastisment for the present seemeth ioyous , but grieuous : but afterward , it bringeth the quiet fruit of righteousnes vnto them , which are thereby exercised . Psal. 30.5 . Weeping may abide at euening , but ioy commeth in the morning . Ioh. 15.2 . Euery braunch that beareth fruite , he purgeth it , that it may bring foorth more fruite . 1. Pet. 1.6 . Wherein ye reioice , though nowe for a season ( if neede require ) ye are in heauines through many tentations . 2. Cor. 1.4 . The God of all comfort , which comforteth vs in all our tribulations , that we may be able to comfort thē which are in any affliction , by the comfort wherewith we our selues are comforted of God. Rom. 5. 3. We glory in afflictions , knowing that affliction bringeth patience . Heb. 2. 10. He did consecrate the Prince of their saluation through affliction . Wee permit Chirurgians that they should both bind vs lying diseased , in our beds , and seare vs with hot irons , yea lanch and search our members with rasors : and lastly , we send them away vsually with friendly and kind speeches , and often with a golden fee for their thus hādling vs. Shal we then suffer so many things of a Chirurgian to cure a bodily disease , and will we not giue God leaue to cure by afflictions the most festered diseases of our sicke ●oules ? By this also may we gather , that the afflictions of the godly are signes of their adoption . Hebr. 12.6 . Whome the Lord loueth , he chasteneth , and he scourgeth euery sonne that he receiueth . 7. If ye endure chastisement , God offereth himselfe vnto you as vnto sonnes . And that they are to them , the Kings high way to heauen . Iam. 1.12 . Blessed is the man that endureth t●ntation : for when he is tried , he shall receiue the crowne of life , which the Lord hath promised to them that loue him . 2. Cor. 4. 17. For our ●ight affliction which is but for a moment , causeth vnto vs a farre more excellent and an eternall waight of glorie . III. That God hath promised fauour , mitigation of punishment , his presence , and deliuerance . Philip. 1. 29. 1. Cor. 10. 13. God is faithfull , who will not suffer you to be tempted aboue measure , but with tentation will giue deliuerance . 2. Sam. 7.14 . Psal. 50.15 . Call vpon me in time of trouble , and I will deliuer thee , and thou shalt glorifie me . Psal. 121.4 . He that keepeth Israel will neither slumber nor sleepe . Esa. 43.2 . When thou passest through the waters , I will be with thee , and thorough the floods that they doe not ouerflow thee : when thou walkest through the very fire , thou shalt not be burnt , neither shall the flame kindle vpon thee : 3. For I am the Lord thy God , the holy one of Israel thy Sauiour . IV. That in all troubles of the faithfull , Christ is a companion . 1. Pet. 4.13 . Reioyce , that ye are partakers of the afflictions of Christ. 2. Cor. 4. 10. Euery where we beare about in our bodie the dying of Christ , that the life of Iesus might also be made manifest in our bodies . Col. 1.21 . V. That the Angels are readie to defend such as feare God. Psal. 34.8.2 . King. 6.16 . Feare not , there are more with vs then against vs. CHAP. 45. Of the calling vpon God. THus much concerning the deniall of our selues , now followeth the profession of Christ. In which we consider either Christ himselfe , or his mēb●rs : namely , the faithfull . Math. 25.40 . Verely , I say vnto you , in as much as ye did it to one of the least of my brethren , ye did it vnto me . That profession which directly concerneth Christ , is either continuall , or onely in the time of danger . Continuall , is the calling vpon the Name of God , and ought euer to be performed of vs , in the Name of Christ Iesus our Mediatour . 1. Cor. 1.2 . To the Church of God which is at Corinthus , to them that are sanctified in Christ Iesus , in euery place , both their Lord and ours . Act. 9. 14. He hath authoritie from the high Priest , to binde all that call vpon thy Name . Col. 3. 17. Whatsoeuer ye shall doe in word or in deede , doe it in the Name of the Lord Iesus , giuing thankes to God , and the Father by him . The calling vpon Gods name , is by praier or thanksgiuing . Phil. 4. 6. In all things let your requests be shewed vnto God , in praier and supplication , with giuing of thankes . Prayer hath two parts : Petition , and Assent , Mark. 11.24 . I say vnto you , whatsoeuer ye desire when ye pray , beleeue that ye shall haue it , and it shall be done vnto you . Petition , is the first part of prayer , whereby we , according to the rule of Gods word , aske his helpe , for the obtaining of such necessaries as we want . 1. Ioh. 5.14 . This is the assurance that we haue in him , that if we aske any thing according to his will , he heareth vs. In euery petition , we must expresse two things : I. A sense of our wants . II. A desire of the grace of God to supplie those wants . 1. Sam. 1. 10. Shee was troubled in her minde , and praied vnto the Lord , and wept sore . Dan. 9. 4. And I praied to the Lord my God , and made my confession , saying , 5. We haue sinned and haue committed iniquitie , &c. 16. O Lord , according to thy righteousnes , I beseech thee , let thine anger and thy wrath be turned from thy citie Ierusalem , &c. to the 20. verse . Psal. 130.1 . Out of the deepe I called to thee , O Lord. 1. Sam. 1.15 . Then Hannah answered and said , Nay my lord , but I am a woman troubled in spirit : I haue drunken neither wine , nor strong drinke , but haue powred out my soule before the Lord , &c. to the 16. verse . psal . 143. 6. I stretch forth mine hands vnto thee , my soule desireth after thee , as the thirstie land . Assent , is the second part of prayer , whereby we beleeue , and professe it before God , that he , in his due time , will grant vnto vs those our requests , which before we haue made vnto his maiestie . 1. Ioh. 5. 14 , 15. This is the assurance that we haue in him , that if we aske any thing according to his will , he heareth vs. And if we know that he heareth vs , whatsoeuer we aske , we k●●w that we haue the petitions that we haue desired of him . Math. 6.13 . Lead vs not into temptation , but deliuer vs from euill . For thine is the kingdome , thine is the power , and thine is the glorie , for euer and euer , Amen . As for the faithfull , howsoeuer they in their praiers , bewray many infirmities : yet no doubt they haue a notable sense of Gods ●auour , especially , when they pray zealously , and often vnto the Lord. Iam. 5. 16. Pray one for another , that ye may be healed : for the prayer of a righteous man auaileth much , if it be feruent . Luk. 1.13 . The Angel said vnto him , Feare not , Zacharias : for thy prayer is heard . Ionah . 4.1 . It displeased Ionah exceedingly , and he wa● angrie . 2. And Ionah praied vnto the Lord , and saide , I pray thee , O Lord , was not this my saying , when I was yet in my countrey ? therefore I preuented it to flee vnto Tarshish : for I knew that thou art a gratious God , and mercifull , slow to anger , and of great kindnes , and repentest thee of the euill . Rom. 8.26 . Gen. 19.18 . Lot saide vnto them , Doe not so , I pray you , my lords , &c. psal . 6.1 . O lord , rebuke me not in thine anger , neither chastise me in thy wrath , &c. v. 2,3,4,5 . psal . 8.9 . psal . 20.5 . psal . 35.9.18.28 . psal . 16.7 . Thanksgiuing , is a calling vpon Gods name , whereby we , with ioy and gladnes of heart , doe praise God for his benefits either receiued , or promised , psal . 45.1 . Mine heart will vtter forth a good matter , I will intreat in my words of the King : my tongue is as the pen of a swift writer . Eph. 5.20 . Giuing thanks alwaies for all things vnto God , euen the father , in the Name of our Lord Iesus Christ. psal . 36.8,9 . How excellent is thy mercie , O God ? therefore the children of men trust vnder the shadow of thy wings . They shall be satisfied with the fatnesse of thine house , and thou shalt giue them drinke out of the riuer of thy pleasures . Coloss. 3.16 . CHAP. 46. Of Christian Apologie , and Martyrdome . THe profession of Christ in dangers , is either in word , or deede . Profession in word , is Christian Apologie , or the confession of Christ. Rom. 10. 10. With the heart , man beleeueth vnto righteousnes : and with the mouth , man confesseth to saluation . psal . 22.23 . I will declare thy name vnto my brethren : in the middes of the congregation will I praise thee . Christian Apologie , is the profession of Christ in word , when as we are readie with feare and meeknes , to confesse the truth of Christian religion , so often as neede requireth , and the glorie of God is endangered , euen before vnbeleeuers , especially , if they be not past all hope of repentance . 1. Pet. 3. 15. Sanctifie the Lord God in your hearts : and be readie alwaies to giue an answer to euery man t●●t asketh you a reason of the hope that is in you : 16. And that with meeknesse and reuerence , hauing a good conscience , that when they speake euill of you as of euill doers , they may be ashamed , which blame your good conuersation in Christ. Act. 7. the whole chap. Steuen there maketh an Apologie for himselfe . Math. 7.6 . Giue not that which is holy to dogs , nor cast your pearles before swine , least they tread them vnder their feete , and turning againe , all to rent you . Profession , which is in deede , is called Martyrdome . Martyrdome is a part of Christian profession , when as a Christian man doth , for the doctrine of faith , for iustice , and for the saluation of his brethren , vndergoe the punishment of death imposed vpō him by the aduersaries of Christ Iesus . Mar. 6.18 , 27,28 . Iohn tolde Herod , It is not lawfull for thee to haue thy brothers wife . And immediately the King sent the hangman , and gaue him charge that his head should be brought : so he went and beheaded him in the prison . 2. Cor. 12. 15. I will most gladly bestow , and be bestowed for your soules , though the more I loue you , the lesse am I loued . Notwithstanding , it is lawfull for Christians to flie in persecution , if they finde themselues not sufficiently resolued and strengthened by Gods spirit to stand . Math. 10.23 . When they persecute you in one citie , flee into another . Verely I say vnto you , ye shall not haue finished all the cities of Israel , till the Sonne of man come . Ioh. 10.39 . Againe they studied to apprehend him , but he escaped out of their hands . Act. 9.30 . When the brethren knew it , they brought him to Cesarea , and sent him forth to Tarsus . 1. King. 18.23 . Was it not told my lord what I did , when Iesabel slue the Prophets of the Lord , how I hid an hundred men of the Lords Prophets , by fifties in a caue , and fedde them with bread and water ? Act. 20.22 . Now behold , I goe bound in the spirit vnto Ierusalem , and know not what things shall come vnto me there . CHAP. 47. Of Edification , and Almes among the faithfull . THat profession of Christ , which concerneth his members , namely , the Saints and faithfull ones , is either Edification , or Almes . Edification , is euery particular dutie towards our brethren , whereby they are furthered either to grow vp in Christ , or else are more surely vnited to him . Rom. 14. 19. Let vs follow those things which concerne peace , and wherewith one may edifie another . To Edification , these things which follow appertaine . I. To giue good example . Matth. 5. 16. Let your light so shine before men , that they may see your good workes and glorifie your Father which is in heauen . 1. Pet. 2.12 . Haue your conuersation honest among the Gentiles , that they which speak euill of you as of euill doers , may by your good works which they shall see , glorifie God in the day of thy visitation . II. To exhort . Heb. 3. 13. Exhort one another daily , while it is called to day , least any of you be hardened through the deceitfulnes of sinne . Rom. 1.12 . That I might be comforted togither with you through our mutuall faith , both yours & mine . III. To comfort . 1. Thess. 5.14 . Comfort the feeble minded , beare with the weake : be patient towards all men . Iam. 5. 16. Acknowledge your faults one to another , and pray one for another , that ye may be healed . 20. He that conuerteth a sinner from going astray out of his way , shall saue a soule from death , and shall hide a multitude of sinnes . 1. Thess. 4. 18. Comfort your selues one another , with these words . IV. To admonish . Rom. 15. 14. I my selfe am perswaded of you , brethren , that yee also are full of goodnes , and filled with all knowledge : and are able to admonish one another . 1. Thess. 5. 14. We desire you , brethren , admonish them that are vnruly . They shall obserue an holy manner of admonition , who in the spirit of meeknes , and as it were , guiltie of the like infirmitie themselues , doe admonish forthwith all their brethren of such faults , as they certenly know by them , and that out of Gods word . Gal. 6.1 . Brethren , if any man by occasion be fallen into any fault , yee , which are spirituall restore such an one in the spirit of meeknes , considering thy selfe , least thou also be tempted . Matth. 5. 7. Thou hypocrite , cast out first the beame out● of thine owne eye , and then shalt thou see to take the mote out of thy brothers eye . 2. Tim. 4.2 . Preach the word : be instant in season and out of season : improoue , rebuke , exhort , with all long suffering and doctrine . Math. 18. 15. If thy brother trespasse against thee , goe and tell him his fault betweene thee and him alone : if he heare thee , thou hast wonne thy brother . Rom. 15.14.2 . Tim. 4.2 . Leuit. 19.17 . Thou shalt not hate thy brother in thine heart , but thou shalt plainely rebuke thy neighbour , and suffer him not to sinne . Reliefe peculiar to the godly among themselues , is a dutie , whereby the rich doe out of their plentie supplie the wants of the poore , both according to their abilitie , and sometimes beyond their abilitie . 2. Cor. 8.3 . To their power ( I beare record ) yea , beyond their power they were willing . Act. 2.44,45 . All that beleeued were in one place , and had all things common : and they solde their possessions and goods , and parted them to all men , as euery one had neede . CHAP. 48. Of the fourth degree , of the declaration of Gods loue : and of the estate of the Elect , after this life . THe fourth degree of the declaration of Gods loue , is Glorification . Roman . 8.30 . Glorification , is the perfect transforming of the Saints into the image of the Sonne of God. Philip. 3.21 . Who shall change our vile bodie , that it may be fashioned like vnto his glorious bodie , according to the working whereby he is able euen to subdue all things vnto himselfe . 1. Cor. 15.44 . It is sowne a naturall bodie , and is raised a spirituall bodie : there is a naturall bodie , and there is a spirituall bodie . 45. And it is also written , The first man Adam was made a liuing soule : the last Adam was made a quickning spirit . 49. And as we haue borne the image of the earthly , so shall we beare the image of the heauenly . Psal. 17. 15. I will behold thy face in righteousnes , and when I awake , I shall be satisfied with thine image . The beginning of Glorification , is in death , but it is not accomplished and made perfect before the last day of iudgement . The death of the Elect , is but a sleepe in Christ , a whereby the bodie and soule is seuered . The bodie , b that after corruption it may rise to greater glorie , The soule , that it c being fully sanctified , may d immediatly , after departure frō the bodie , be transported into the kingdom of heauen . Against the feare of death , note these preseruatiues : I. Death , it freeth the godly from the tyrannie of Satan , sinne , the world , the flesh , and eternall damnation , yea , from infinite both perills and losses , and doth place vs both safe and happie , vnder the shadow , as it were , of Christs wings . II. Christ by his death , hath sanctified vnto vs both death and the graue . III. Christ is both in life and death , gaine to the godly . Phil. 1.12 . IV. Those consolations which the spirit of Christ doth suggest to the soules of the faithfull , doe by many degrees surmount the dolours of death . V. The desire of that most bright and glorious beholding of God , and the presence of those Saints which are departed before vs. VI. In stead of our bodies we shall be clothed with glorie . 2. Cor. 5.1 . VII . The stings of death , namely sinne , is then so taken away , as that that serpent can no more hurt vs. 1. Cor. 15.55 . O death , where is thy sting ! O graue , where is thy victorie ! Heb. 2.15 . That he might deliuer all them , which for feare of death , were all their life time subiect to bondage . VIII . We should not so much thinke of our death , as to take an exact account of our life . For that man can not die ill , who hath liued well : and he seldome dieth well , that hath liued badly . IX . The Angels they stand at our elbowes , that so soone as a Saint departeth , they may with all speede , immediatly transport his soule into heauen . Soules being once in heauen , remaine there till the last day of iudgement , where they partly magnifie the Name of God , and partly doe waite , and pray for the consummation of the kingdom of glorie , and full felicitie in body and soule . Reuel . 5.8 . And when he had taken the booke , the foure beasts , and the foure and twentie Elders fell downe before the Lambe , hauing euery one harpes and golden vials full of odours , which are the prayers of the Saints . 9. And they sang a new song , saying , Thou art worthie to take the booke , and to open the seales thereof : because thou wast killed , and hast redeemed vs to God by thy blood , out of euery kinred , and tongue , and people , and nation . Reuel . 14. 2. I heard the voice of harpers harping with their harps . 3. And they sung , as it were , a new song before the throne : and they cried with a loud voice , saying , How long , Lord , holy and true ? doest not thou iudge and auenge our blood on them that dwell on the earth ? CHAP. 49. Of the estate of the Elect , at the last day of iudgement . THe last day of iudgement shall be on this manner . I. Immediatly before the comming of Christ , a the powers of heauen shall be shaken : the Sunne and Moone shall be darkned , and the starres shall seeme to fall from heauen : b at which sight the Elect then liuing shall reioyce , but the reprobate shall shake euery ioynt of them . II. Then the heauens , beeing all set on fire , shall with a noise , like to that of charriot wheeles , suddenly passe away , and the elements , with the earth , and all therein , shall be dissolued with fire . 2. Pet. 3. 12. L●●king for , and h●●sting vnto the comming of the day of God , by which the heauens beeing 〈◊〉 shall be dissolued , and the elements shall melt with heate . 13. 〈…〉 new heauens , and a new earth , according to his promise , wherein d 〈…〉 ousness . At the same time , when as all these things shall come to passe , a 〈◊〉 sound of the last trumpet shall be heard , sounded by the Archang●●● b And Christ shall come suddenly in the cloudes , with power , and glorie , and a great traine of Angels . III. Now at the sound of the trumpet the Elect , which were dead , shal arise with their bodies : and those very bodies which were turned to dust , and one part rent from another , shall by the omnipotent power of God , be restored , and the soules of them shall descend from heauen , and be brought againe into those bodies . As for a them which then shall be aliue , they shall be changed in the twinckling of an eye , and this mutation shall be in stead of death . And at that time , the bodies shall receiue their full redemption : b and all the bodies of the Elect shall be made like the glorious bodie of Christ Iesus , and therefore shall be spirituall , immortall , glorious , and free from all infirmitie . IV. Last of all , when they are all conuented before the tribunall seate of Christ , he will forthwith place the Elect , seuered from the reprobate , and taken vp into the aire , at his right hand , and to them being written in the booke of life , will he pronounce this sentence : Come ye blessed of my father , possesse the kingdome prepared for you from the foundations of the world . Matth. 25.33 . He shall set the sheepe on his right hand , and the goates on the left . 1. Thess. 4. 17. Reu. 20. 12. whosoeuer was not found written in the booke of life , was cast into the lake of fire . CHAP. 50. Of the estate of the Elect after iudgement . THe last iudgement beeing once finished , the Elect shall enioy immediatly blessednes in the kingdome of heauen . Blessednes is that , whereby God himselfe is all in all his Elect. 1. Cor. 15. 28. When all things shall be subdued to him , then shall the Sonne also himselfe be subiect vnto him , that did subdue all things vnder him , that God may be all in all . And it is the reward of good workes , not because workes can merit , but by reason of Gods fauour , who thus accepteth workes , and that in respect of the merit of Christs righteousnes imputed to the Elect. Rom. 6.23 . The wages of sinne is death , but eternall life is the gift of God , through Iesus Christ our Lord. 2. Tim. 4. 8. Reu. 22. 12. Behold , I come shortly , and my reward is with me , to giue euery man according as his worke shall be . Blessednesse hath two parts : Eternall life , and perfect glorie . Eternall life is that fellowship with God , a whereby God himselfe is , thorough the Lambe Christ , life vnto the Elect. For in the kingdome of heauen , the Elect shall not neede meat , drinke , sleepe , aire , heat , cold , phisicke , apparell , or the light of the Sunne and moone : b but in place of all these , shall they haue in them Gods spirit , by which immediatly they shall be quickned for euer . Perfect glorie , is that wonderfull excellencie of the Elect , wherby they shal be in a farre better estate then any heart can wish . This glorie consisteth in three points . I. In that they shall still behold the face of God , which is his glory and maiestie . Reuel . 22.4 . And they shall see his face , and his name shall be in their forheads . Psal. 17.15 . I will behold thy face in righteousnes , and when I awake I shall be satisfied with thine anger . II. In that they shall be most like to Christ , namely , iust , holy , incorruptible , glorious , honorable , excellent , beautifull , strong , mightie , and nimble . 1. Ioh. 3.2 . Dearely beloued , now are we the sonnes of God , but yet it doth not appeare what we shall be : and we knowe that when he shall appeare , we shall be like him : for we shall see him as he is . Phil. 3.21 . Who shall change our vile bodie , that it may be fashioned like vnto his glorious bodie , according to the working whereby he is able euen to subdue all things to himselfe . III. They shall inherit the kingdome of heauen , yea , the newe heauens and newe earth shal be their inheritance . 1. Pet. 1.4 . God hath begotten you to an inheritance immortall & vndefiled , and that fadeth not away , reserued in heauen for you . Mat. 25.34 . Then shall the king say to them on his right hand , Come ye blessed of my Father , possesse a kingdome prepared for you before the foundations of the world were laid . Reu. 5.10 . Thou hast made vs vnto our God kings and priests , and we shall raigne on the earth . Reuel . 21.7 . Hee that ouercommeth , shall inherite all things , and I will be his God & he shall be my sonne . The fruit that commeth from both these parts of blessednes , is of two sorts : Eternall ioy , and the perfect seruice of God. Psal. 16.11 . Thou wilt shewe me the path of life , in thy presence is the fulnesse of ioy : and at thy right hand there are pleasures for euermore . Psal. 36.8 . They shall be satisfied with the fatnes of thine house , and thou shalt giue them drinke out of the riuer of thy pleasures . 9. For with thee is the well of life , and in thy light shall we see light . The parts of Gods seruice , are Praise , and Thanksgiuing . Reuel . 21.3 . And I heard a great voice out of heauen , saying , behold , the Tabernacle of God is with men , and he will dwell with them : and they shall be his people , and God himselfe shall be their God with them . Chap. 5.12 . Saying with a loud voice , Worthy is the Lambe that was killed , to receiue power , and riches , and wisdome , and strength , and honour , and glory , and praise , &c. 13. Chap. 11.17 . The foure and twentie Elders which sate before God on their seates , fell vpon their faces and worshipped God , saying , Wee giue thee thanks , Lord God Almightie , which art , and Which wa st , and Which art to come : for thou hast receiued thy great might , and hast obtained thy kingdome . The manner of performing this seruice , is to worship God by God himselfe immediately . In heauen there shall neither be temple , ceremonie , nor Sacrament , but all these wants shal God himselfe supply togither with the Lābe , that is , Christ. Reuel . 21.22 . I sawe no temple therein , for the Lord God Almightie , and the Lambe are the Temple of it . This seruice shall be daily , and without intermission . Reuel . 7.15 . They are in the presence of the throne of God , and serue him day and night in his temple . A Corollarie , or the last conclusion . THus God , in sauing the Elect , doeth clearely set forth his iustice and mercy . His iustice , in that he punished the sinnes of the elect , in his Sonnes owne person . His mercie , in that he pardoned their sinne , for the merites of his Sonne . Eph. 1. 18. That the eies of your vnderstanding may be lightned , that ye may knowe what the hope is of his calling , and what the riches of his glorious inheritance is in his Saints , 19. And what is the exceeding greatnes of his power towardes vs , which beleeue , according to the working of his mightie power , 20. Which he wrought in Christ. Chap. 3.18 . That ye may be able to comprehend with all Saints , what is the breadth , and length , and depth , and height : 19. And to knowe the loue of Christ. All these things the Lord himselfe hath thus decreed , and in his good time will accomplish them , to the glorious praise of his Name . Pro. 16.4 . The Lord hath made all things for his owne sake : yea euen the wicked for the daie of euill . CHAP. 50. Concerning the order of the causes of saluation according to the doctrine of the Church of Rome . THere are two things requisite to obtained saluation : Predestination , and the Execution thereof . Predestination , is a foreordaining of the reasonable creature to grace in this life , & glory in the life to come . Sebast. Cattaneus . Enchirid. tract . 1. chap. last . This in regard of the first effects thereof , which are vocation , election , and ordination to eternall life , hath the cause of it in God , namely his will : but in regard of the last effect , which is , the execution of such an ordinance , and the obtaining of eternall life , it hath the cause of it from man , because according to the common opinion , Gods predestination is by reason of workes foreseene in men , that is , God doth therefore predestinate or reiect some man , because he foreseeth that he will well or badly vse his grace . But for the more euident declaration of this , these seuen conclusions must be set downe . I. The Predestination , and Reprobation of God , do not constraine or inforce any necessitie vpon the will of man. II. God hath predestinated all men , that is , he hath appointed and disposed all men , so as they might obtaine eternall saluation . III. Man is neither by necessitie nor chance saued or condemned , but voluntarily . IV. God hath predestinated some , other hath he reiected . V. Those whome God hath predestinated by his absolute predestination , which can not be lost they shall infallibly die in grace : but they which are predestinate , by that predestination which beeing according to pre●ent iustice , may be lost by some mortall sinne which followeth , are not infallibly saued , but oftentimes such are condemned , and loose their crowne and glory . Hence ariseth that position of theirs , that he which is iustified may be a reprobate , & perish eternally . Torrensis Aug. Confess . 2. booke . 4. chap. 20. Sect. Therfore predestination is not certaine , seeing it may be lost . VI. God alone doth know the certaine and set number of them which are predestinate . VII . There is one set number of them which are predestinate , or reprooued , and that can neither be increased nor diminished . The execution of Predestination , is either in infants , or those of yeres of discretion . Concerning infants , the merite of Christ is appliyed vnto them , by baptisme rightly administred : so that whatsoeuer in originall corruption may truely and properly be accounted for sinne , it is not onely , as I may say , not pared away , or not imputed , but vtterly taken away . For there is nothing that God can hate in such as are renued . Concil . Trid. 5. sect . 5. Can. Neuertheles they are vrged to confesse , that there remaineth yet in such as are baptized concupiscence , or the reliques of sinn . The which seeing it is left in men for them to wrestle withall , it hath not power to hurt such as yeeld not vnto it . The execution of predestination in such as are of riper yeares , hath sixe degrees . The first is vocation , whereby men , not for their owne merits , but by Gods preuenting grace through Christ , are called to turne vnto God. The second is , a preparation to righteousnesse , whereby men , through the inherent power of free-will , do apply themselues to iustification , after that the same power is stirred vp by the holy Ghost . For free-will is onely somewhat diminished , and not extinguished : and therefore so soone as the holy Ghost toucheth and inlighteneth the heart , it worketh togither with the same spirit , freely assenting vnto the same . This preparation hath seuen degrees● Biel. 4. booke . 14. dist . 2. quest . The first is faith , which is a knowledge and an assent , whereby men agree that those things are true which are deliuered concerning God , and his will , reuealed in the word of God. This is the foundation of iustification , and prepareth the heart : because it stirreth vp free-will that it may affect the heart , with those motions by which it is prepared to iustification . I. The act of faith is , to apprehend the ouglines of sin & the wages therof . II. After this , followeth a feare of Gods anger , and of hell fire . III. Then begin men to dislike , and in some sort to detest sinne . From these ariseth a certaine disposition , which hath annexed vnto it , the merite of congruitie , yet not immediate nor sufficient , but imperfect . IV. At the length , faith returneth to the contemplation of Gods mercies , & beleeueth that God is readie to forgiue sinnes by the infusion of charitie into those , which are before sufficiently prepared and disposed . V. Out of this contemplation proceedeth the act of hope , whereby faith beginneth to desire and to waite on God , as the chiefest good . VI. Out of this act of hope ariseth loue , whereby God is loued aboue all things in the world . VII . After this loue followeth a new dislike , and detestation of sinne , not so much in regard of feare of the punishment in hell fire , as in regard of the offence of God who is simply loued more then all other things . VIII . After all these , followeth a purpose of amendment of life : and here comes in the merit of congruitie , that is , sufficient : or els , the immediate , sufficient , and last disposition before the infusion of grace . The third degree of Predestination , is the first iustification wherby men of vniust , are made iust , not only through the remission of their sinnes , but also by a sanctificatiō of the inward mā , by his volūtary receiuing of grace & gifts . The efficient cause of this iustification , is the mercy of God , and the meritorious passion of our Sauiour Christ , whereby he purchased iustification for men . The instrumentall cause is baptisme . The formall cause is not that iustice which was inherent in Christ , but which he infuseth into man : and that is especially hope , and charitie . The fourth degree , is the second iustification wherby men are of iust , made more iust : the cause hereof is faith , ioyned with good workes . It is possible for such as are renued , to keepe the commaundements : And therefore it is false that a iust man committeth so much as a veniall sinne in his best actions , much lesse , that he deserueth eternall death for the same . The fift degree , is the reparation of a sinner by the sacrament of Penance . The which is , as it were , the second boord after a shipwracke . The cause why this reparation is necessarie , is , because men loose the grace of iustification by euery mortall sinne . The last degree is the fruit of iustification , namely , the glory of eternall life , the which works done in grace , doe ex condigno , condignly merit , of sufficient worthinesse . Condigne merite is , when as the reward is after such sort due , as that if it be not giuen , iniustice will be committed . This by the rigor of iustice is due . Two conditions are requisite to make a merit . I. That a reward should by some compact or bargain be due : And this condition is in works , in regard of God. For God in the Scriptures hath promised a reward to such as work wel . II. That besides this compact whereby the debter is bound , there should bee also some worthines in the worke , or some proportion of the worke to the reward . The worthinesse or dignitie of the worke , dependeth I. on Christ , because Christ did not only merite that his owne proper actions should be meritorious , but the actions also of his members . II. On the holy Ghost . For the holy Ghost doth inspire , excite , and mooue men to doe . III. On an Habituall grace , which is a certaine participation of the diuine essence . Thus much concerning the degrees of executing Predestination . Nowe followeth the applying of Predestination particularly to the persons of men . No man , so long as he liueth in this mortall life , ought so much to presume on the secret mysterie of Gods predestination , as to determine vndoubtedly that he is in the number of them whome God hath ordained to eternall happines . For no man , without especiall reuelation can know , whome God hath chosen to be his heires . Sess. 6. c. 12. The summe of all these , is this . God by a certaine grace giuen freely , or rather a grace preuenting , or comming before , the which is tearmed an especiall aid , doth mooue a man , that he may dispose himselfe vnto his iustifying grace , namely , that he may beleeue , feare , repent , loue , & propound to himselfe newnes of life , &c. Furthermore , if a sinner do by his free-will yeeld his assent vnto this diuine motion , and doth consequently and accordingly rightly dispose himselfe , God doth incontinently forgiue him his sinne , and withall doth infuse into him iustifying grace , by which he may doe good workes , and so by them merit eternall life . Bellarmine . Errours of the Papists in their distributing of the causes of saluation . And thus is the doctrine of the Church of Rome , surely a very blasphemous doctrine , and no better to be accounted of then as a gallowes set vp for the torture and massacre of mens consciences . And that this may the more manifestly appeare to be so , I will set downe the most principall points of popish doctrine in this case . The I. errour . Predestination is onely of the Elect , the Reprobate they are onely foreknowne . The Confutation . The name of Predestination , by a figure called Synecdoche , the whole for the part , is taken indeed sometimes in the good part , and spoken of the Elect , and faithfull called , as Rom. 8.30 . Whome he predestinated , them also he called , and whome he called , them also he iustified , and whome he iustified , them also he glorified . So are the Ephesians saide to be predestinate into the adoption of the sonnes of God. Eph. 1.5 . Yet may this word Predestination , neuerthelesse generally be extended vnto the decree of God , whether it be that of predestination to eternall life , or the other vnto eternall death . The reasons : I. Act. 4. 27,28 . They gathered themselues together against thine holy sonne Iesus : to doe whatsoeuer thine hand & thy counsel had determined ( or foreordained , or predestinated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) before to be done . II. August . de Bono persev . chap. 17. he calleth Predestination the disposition of future workes : and in his 15. booke of the Citie of God , chap. 1. he deuideth all mankinde into two cities : whereof one is predestinate to raigne with God eternally , the other predestinate to vndergoe eternall punishment with the deuill . And in his Manuel to Laurentius , chap. 100. he saith , That God hath iustly predestinated wicked men vnto punishment , and mercifully predestinated the good vnto grace . Thomas of Aquine 1. part . quest . 23. artic . 4. It mattereth not in regard of the name of predestination , whether a man be said to be predestinate to life eternall or not . Furthermore , for a man to say that the Reprobates are foreknowne , & not predestinate , it is very iniurious : because Gods foreknowledge , may in nothing which is to be , be seuered from his will and eternall decree . For that , which beeing hereafter to be , is foreknowne of God , that assuredly will come to passe , and shall be , and that either by the will of God , or without his will : if with his will , then no doubt he both decreed & preordained the same : if without or against his will , how is God then said to be omnipotent ? And surely euill it selfe , albeit god wil it not in his approouing or allowing will ; yet willeth he the free , and willing-permission thereof . August . in his Manuel or Enchiridiō to Laurētius , chap. 100. hath an excellēt saying to this purpose . Although ( saith he ) that those things which are euill in that they are euill cannot be good , yet that there are not onely good , but also euill things , it is very good : to the intent that after a marueilous and vnspeakeable manner , that thing may not be besides , or without his will , which also is done against his will , because it should not be done , vnlesse he suffered it , neither doth he suffer it , against his will , but willingly . The II. errour . That Predestination is mutable . For , ( according to the common opinion of the Papists ) whosoeuer is predestinate , he is contingently predestinated , as well on Gods part , as on mans : whence it followeth , that he which is predestinated , that is , appointed to saluation , may be condemned , and he which is foreknowne , that is , appointed to damnation may be saued . The Confutation . The contrarie to this their doctrine is most true . Namely , that the decree of God concerning euery mans eternall both saluation & damnation , is from all eternitie , set downe , and immutable . The reasons . I. Testimonies of scripture . Rom. 11.29 . The gifts and calling of God they are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are without repentance . Mat. 24.24 . There shall arise false Christs , and false Prophets : and shall doe great signes and miracles , so that ( if it were possible ) they should deceiue euen the elect . Rom. 8.33 . Who shall lay any thing to the charge of Gods chosen ? it is God that iustifieth , who shall condemne ? 2. Tim. 2.19 . The foundation of god standeth sure , and hath this seale , the Lord knoweth who are his . II. Election & reprobation they are in God , not in men : nowe there can be nothing in God which is not immutable . Mal. 3.6 . I Iehouah am not changed . Esay 46.10 . My counsell shall stand , and I will doe whatsoeuer I will. III. If this Popish conclusion should be graunted , then would it follow of necessitie , that the foreknowledge of God must be made void , his power weakened , and his will changed , each of which is impious once to dreame of . For he which changeth his coūsell , or his will , doth therefore change it either because he at the length seeth that he might haue taken better aduise , or els in that he seeth that he could not bring his former purpose about as he would . Either of these are farre from our Lord God. IV. If we resolue that the counsell of God is any waies mutable , it will by this come to passe that euery man must bee vncertaine whether he be predestinate to life or not : whereby that notable staie & ground of our full assurance to be saued , is vtterly shaken & ouerturned . Wherefore let this truth be maintained of vs , namely , that both the election and reprobation of God stand immutable , so that neither the elect can become reprobates , nor the reprobates elect ; and consequently neither these be saued , nor they condemned . Against this doctrine , the popish sort except . If you speake in a compound sense or meaning ( in sensu composito ) it is very true that the predestinate can not be saued , nor such as are foreknowne perish : but if in a sense diuided ( in sensu diuiso ) it is not so . This distinction is plaine by this example . White colour in a compound meaning cannot be blacke , because blackenesse is repugnant & contrarie to whitenesse . But in a deuided sense , white colour nowe may afterwards be made blacke . In like sort , one predestinated to saluation may , by reason of the free-will he hath , sinne , & so be damned . Ans. These are silly shifts , and meere sophismes , because such as are predestinated to the end , namely saluation , are necessarilie predestinate to the meanes of saluation , the which they cannot but vse , and by them come to the end it selfe . The III. errour . All men are predestinate , that is , disposed and ordayned of God , so as they might attaine eternall life . Sebast. Cattaneus in his Enchirid. chap. of Predest . The Confutation . This is manifestly false . For I. Infants , who so sonne as they are borne , depart this life , seeing for want of time they cannot in this life vse the meanes of saluation , albeit they may haue life eternall , yet obtaine they it not by vsing the meanes vnto the same . II. That which the Lord indeed actually doth , the very same hath he determined to doe . For he doth nothing either vnaduisedly , or vnwillingly : but he actually forsaketh a very great part of mankind , the which being shut vp vnder contumacy , he doth leaue to it selfe . Act. 14.16 . Who in times past suffered all the Gentiles to walke in their owne waies . Hence also is it , that Eph. 2. all the Gentiles are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without God in the world . Therefore God decreed to forsake some men in this life , and consequently he ordained not all men to the obtaining of eternall life . Nay , if God once but would in his secret will , that all men should be saued , it were vnpossible for any to perish : because Gods willing , is his doing of it : and if he that was ordained to saluation perish , then must God now needes haue left off to will that , which he would from all eternitie , or els begin to will that , which before hee would not , the which cannot be said of God , without blasphemie . III. Paul 2. Thes. 2.10 . saith , that there be certaine men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which perish , and them he distinguisheth from the elect . v. 13. Rom. 9.21,22 . Hath not the potter power , &c. Where there is not onely mention made of vessels of glorie , and mercie , but also of certaine made , and fashioned in Gods eternall counsell , as vessels of wrath . Now looke whome God hath made to wrath and destruction , them he neuer disposed to obtaine eternall life . The IV. errour . Predestination in regard of the last effects thereof , hath this cause in man , that is , in mans free-will , and workes : for they whome God had foreseene , that they would receiue grace offered in Christ , and lead their life according to the lawe , thē he predestinated , not of works , but of his mercie ; yet so , as that he had respect vnto works , or to deale with them according to their workes : or ( as others say ) to ordaine them by their works foreseene : As for example : God did from all eternitie foresee and foreknow , that Peter should be saued , and Iudas condemned , because he from the same eternitie did both foresee & foreknow , that Peter would accept of the grace offered vnto him , and after vse the same aright : and he did also foresee that Iudas should receiue the grace offered , yet notwithstāding by reason of his peruerse will , vse the same peruersly . The Confutation . This their forged deuise of foreseene workes , I. Paul doth shewe to bee plainely counterfeit , when as he saith , that the Ephesians were elected in Christ before the foundations of the world were laide : and that not because he did foresee that they would be holy , but that they might be holy and vnblameable before God with loue . And 2. v. 10. he saith , they were created to good workes in Christ , that they might walke therein . In which places , good workes they are made effectes of predestination ; but the effect foreseene cannot bee the cause of his cause : for that euery cause , in the order both of nature and knowledge , doth goe before his effect . II. Tit. 3.5 . Not of workes which we haue done , but according to his mercie did God elect and saue vs. III. God in electing vs , did not regard any thing out of himselfe , but in himselfe did he elect vs. Eph. 1.4 . and 9. Therefore did he not regard future workes . IV. Some of the popish schoolemen confesse , that Predestination doth put nothing in the partie predestinated , in respect of him , for which God did predestinate him . Thom. 1. primae . quest . 23. art . 2. V. Election is onely on Gods mercie . Rom. 9.16 . VI. God saw no grace in man , but that which he himselfe must bestow vpon him : whence it is apparant , that in election the beginning thereof proceedeth from grace . VII . Seeing there is nothing either aboue God , or greater then God , it must needes be impious to assigne any cause of his will , either out of , or aboue his maiestie : and therefore that his foreknowledge of faith & workes should bee accounted the impulsiue cause of his decree , concerning mans saluation , we doe rightly denie . The V. errour . By Baptisme rightly administred , not only the guiltines , but also the corruption of originall sin , is so washed away as that it is not afterward properly accounted a sinne . The Confutation . We contrarily doe thus distinguish of sinne . Sinne in regard of the guiltines of Gods wrath , and also in regard of the punishment togither by one act is taken away in Baptisme : but in regard of that errour and corruption of nature , it is not at the first quite taken away , but successiuely , and by little and little it is extinguished ; euen as our renouation wrought by the holy Ghost , is by little and little begun and increased in vs. Reasons . I. Paul would not so greatly bewaile his originall sinne , if after Baptisme it ceased any more to bee sinne . I see , saith he , another law in my mēbers , rebelling against the law of my mind , and leading me captiue vnto the lawe of sinne which is in my members . O miserable man ● who shall deliuer me from this body of death ? II. Originall sinne , is called a sinne out of measure sinfull . Rom. 7.13 . And Heb. 12.1 . a sinne that hangeth fast on , or , easily compasseth vs about . III. Concupiscence is the roote of actuall sin ; and therefore euen after Baptisme , it must properly be a sin . IV. Vnlesse that concupiscence were a sinne , where would or could be that vehement and hote combate betwixt the flesh and the spirit ? The VI. errour . Baptisme is absolutely necessarie to saluation , especially for children . The Confutation . Wee denie that Baptisme is of absolute necessitie to saluation . Reasons . I. Sacraments doe not conferre grace , but rather confirme grace , when GOD hath conferred the same . The children of faithfull parents are borne holy , not by naturall generation , but by the grace of God , and are not first made holy by baptisme : and as for such as are of yeares of discretion before they be baptized , they cannot be baptized vnlesse they beleeue . Nowe all such as beleeue , they are both iustified , and reconciled to God ; and therefore , albeit they without their owne default , are depriued of the Sacraments it is vnpossible for thē to perish . II. God did precisely appoint circumcision to be on the eight day , not on the first , or the second : nowe there is no doubt but that many infants before their eight daie were preuented of circumcision by death , all which for a man peremptorily to set downe as condemned , were very absurd . III. If circumcision were of such absolute great necessitie , why was it for the space of fourtie yeares in the desart intermitted ? and that onely because the Israelites beeing often in iourney , such as were circumcised were by it in ieopardy of death : no doubt Moses and Aaron would neuer haue omitted this Sacrament so long , if it had bene absolutely necessarie to saluation . IV. This doctrine of the absolute necessitie of Baptisme was vnknowne to the auncient Fathers . For the primitiue Church did tollerate very godly men ( though we allow not this their fact ) that they should deferre their baptisme many yeares , yea often to the time of their death . Hence was it that Constantine the great was not baptised till a little before his death : and Valentinian by reason of his delay , was not at all baptized : whome notwithstanding Ambrose pronounceth to be in heauen . And Bernard in his 77. epist. disputeth , that not euery depriuation of Baptisme , but the contempt or palpable negligence , is damnable . The VII . errour . Man after the fall of Adam hath free-will as well to doe that which is good , as that which is euill , although it be in a diuers manner , that is , he hath free-wil to do● euill simplie , and without any externall aide : but to doe well , none at all , but by the grace of God preuenting , or guiding vs : the which grace notwithstanding euery man hath , and to the which grace it is in our free-will either to consent and togither worke with the same , or not . And therfore the power of free-will to doe that which is good & acceptable to God , is onely attenuated & weakened before conuersion , and therefore man can of himselfe worke a preparation to iustification . The Confutation . Man not regenerated hath free-will to doe onely that which is euill , none to doe good . He beeing not already conuerted cannot so much as will to haue faith , and be conuerted . Reasons . I. Man is not said to be weake or sicke , but dead in sinnes . Ephe. 2.1 . Col. 1.13 . As he therefore that is corporally dead can not stirre vp himselfe , that he may performe such workes of viuification , no not then when others helpe him : so he that is spiritually dead , cannot mooue himselfe to liue vnto God. II. He is the seruant of Satan , and bondslaue of sinne . Eph. 2.2 . Rom. 6.13 . Nowe we knowe that a seruant standeth at the becke & pleasure of another , and can doe nothing els . III. That which no man can by himselfe knowe and beleeue , the same he cannot will : but no man can knowe & beleeue those things that appertaine to the kingdome of GOD. 1. Cor. 2. vers . 14. The naturall man perceiueth not the things of the spirit of God. 2. Cor. 3. 5. We are not sufficient of our selues , to thinke any thing as of our selues . Therefore no man can will by himselfe , those things that appertaine to Gods kingdome . IV. That which is a deadly enemie to goodnes , and is directly repugnant thereunto the same desireth not that which is good ; but the will is an enemie & directly repugnant vnto goodnes . Rom. 8.7 . The wisdome of the flesh is hatred against God : for it is not subiect to the lawe of God , neither indeed can bee . Obiect . I. The word is neere vnto thee in thine heart , and in thy mouth , that thou maiest doe the same . Deut. 30. Answer . It is easie to performe the lawe legallie , but not Euangelically : Now this is done , when as any man doth fulfill the law by a Mediatour , and from him receiuing the spirit of god , doth endeuour to performe new obedience . Obiect . II. God giueth many precepts by which we are commanded to repent , beleeue , obey God , &c. Therefore to doe these , we haue free-will . Answ. Such places doe not shew vs what we can doe , but what we should doe , & our weaknes what we cannot doe : neither doe they shew what men can doe , but what men should doe . II. They are instruments of the holy Ghost , whereby he doth renue and conuert such as shall be saued . They obiect againe . God in commanding these , doth not require things impossible . Ans. He doth not indeede to men in their innocencie , but now to all such as fell in Adam he doth , and that by their owne default , not Gods. Obiect . III. Philip. 3. 12. Worke your saluation with feare and trembling . Answer . Paul speaketh of such as are alreadie conuerted , which haue their wil in part freed . Obiect . IV. If the will be a meere patient , it is constrained to doe that , which is good . Answ. The will both in it selfe , and of it selfe , is a meere patient in her first conuersion vnto God ; but if it be considered as it is mooued by the spirit of God , it is an agent . For , being mooued , it mooueth . It is not therefore compelled , but of a nilling will , is made a willing will. The VIII . errour . The holy Ghost doth not giue grace to will , but onely doth vnloose the will which before was chained , and also doth excite the same : so that the will by her owne power , doth dispose her selfe to iustification . The Confutation . It is apparantly false . To will those things which concerne the kingdome of God , as faith , conuersion , and new obedience , is the meere gift of Gods spirit . Matth. 11.28 . No man knoweth the Father but the Sonne , and he to who●● the Sonne will reueale him . Luke 8. To you it is giuen to know the mysteries of the kingdome of God. Philip. 2. It is God which worketh in you to will and to doe . 1. Cor. 12. 13. No man can say that Iesus is the Lord but by the holy Ghost . Briefly he , who according to God is to be created to righteousnes and holiness , Eph. 4.24 . cannot any waies dispose himselfe to iustification , or new creation . For it is impossible that a thing not yet created , should dispose it selfe to his creation . The IX . errour . That preparation to grace , which is caused by the power of free-will , may by the merit of congruitie deserue iustification . The Confutation . These things smell of more then Satanicall arrogancie . For what man , but such an one as were not in his right mind , would beleeue , that he , vnto whom so many millions of condemnations are due , could once merit the least dramme of grace . The prodigall sonne , he was not receiued into fauour by reason of his deserts , but by fauour . Luk. 15.21 . His sonne said vnto him , I haue sinned against heauen , and against thee , and am no more worthie to be called thy sonne . The X. errour . The faith of the godly , or that which iustifieth , is that whereby a man doth in generall beleeue the promised blessednes of God , and by which also he giueth his assent to other mysteries reuealed of God concerning the same . The Confutation . Faith is not onely a generall knowledge , and assent to the historie of the Gospel , but further also a certaine power , both apprehending and seuerally applying the promises of God in Christ , whereby a man doth assuredly set downe that his sinnes are forgiuen him , and that he is reconciled vnto God. Reasons . I. A particular assurāce of the fauour of god , is of the nature of faith . Eph. 3.12 . By whom we haue boldnes ; and entrance with confidence , by faith in him . Rom. 4.20 . Neither did he doubt of the promise of God through vnbeleefe , but was strengthened in the faith , and gaue glorie vnto God. 21. Beeing fully assured that he which had promised , was also able to do it . Heb. 10.22 . Let vs draw nere with a true heart in assurance of faith . II. Particular doubtings is reprehended Mat. 14. ●● . O thou of litle faith , why didst thou doubt ? Luk. 12.29 . Hang ye not in suspence . III. That which a mā praieth for to god , that must he assuredly beleeue to receiue . Math. 11.24 . But the faithfull in their praiers make request for adoption , iustification , and life eternall : And therefore they must certainely beleeue that they shall receiue these benefits . IV. Rom. 5.1 . We beeing th●refore iustified , we haue peace with God. But there can be no peace , where there is not a pa●ticu●ar assurance of Gods fauour . V. That which the spirit of God doth testifie vnto vs particularly , that must also be beleeued particularly : But the spirit of God doth giue a particular testimonie of the adoption of the faithfull . Rom. 8.16 . Gal. 4.6 . This therefore is in like sort to be beleeued . Whereas they say , that no man hath a particular assurance , but by especiall reuelation , as was that which Abraham , and Paul had , it is false . For the faith of these two is set downe in Scripture , as an example which we should all follow . For this cause Abraham is called the Father of the faithfull : and Paul testifieth the very fame of himselfe . 1. Tim. 1.16 . For this cause ( saith he ) was I receiued to mercie , that Iesus Christ should first shew on me all long suffering , vnto the example of them which shall in time to come beleeue in him vnto eternall life . Againe , whereas they say , that we haue a morall assurance , but not the assurance of faith , it is a popish deuise . For , Rom. 8.16 . The spirit of adoption ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) together beareth witnesse to our spirits . Where we see two witnesses of our adoption ; our owne spirit , and the spirit of God. Our spirit doth testifie morally of our adoption , by sanctification , and the fruits thereof : and therefore also the spirit of God witnesseth after another manner , namely , by the certaintie of faith , declaring and applying the promises of God. Obiect . I. We are commanded to worke our saluation with feare & trembling . Ans. This feare is not in regard of Gods mercie forgiuing our sinnes , but in respect of vs and our nature , which is euer prone to slide away , and starting from God. Obiect . II. In respect of Gods mercie , we must hope for saluation : but in respect of our vnworthines , we must doubt : Ans. I. We may not at all lawfully doubt of Gods mercie , because doubtfulnes is not of the nature of faith , but rather a naturall corruption . II. If we consider our owne vnworthines , it is out of all doubt , that we must be out of all hope , and despaire of our saluation . Obiect . III. There be many sinnes vnknowne vnto vs , and so also vncertaine whether they be pardoned vnto vs. Answer . He that certenly and truly knoweth that but one sinne is pardoned him , he hath before God all his sinnes remitted , whether they be knowne or vnknowne . Obiect . IV. No man dare sweare , or die in the defence of this proposition , I am the child of God , or in Gods fauour , and iustified . Answ. They which haue an vnfained faith , will if they be lawfully called , not onely testifie their adoption by an oath , but seale it also by their blood . Obiect . V. A man may haue this faith which the Protestants talke of , and lie in a mortall sinne , and haue also a purpose to perseuere in a mortall sinne . Ans. It is farre otherwise , for Act. 15.9 . True faith purifieth the heart . These Sophisters doe further affirme , that this faith , which to them is nothing but a knowledge and illumination of the mind concerning the truth of Gods word , is the roote and foundation of iustification . The which if it be true , why should not the deuill be iust ? for he hath both a knowledge of Gods word , and thereunto by beleeuing doth giue his assent ; who notwithstanding he haue such a faith , yet can he not be called one of the faithfull . Here they except , and say . The deuils faith is void of charitie , which is the forme of faith . But this is a doting surmise of their owne braine . For charitie is the effect of faith , 1. Tim. 1.5 . But the effect cannot informe the cause . The XI . errour . Mans loue of God , doth in order and time goe before his i●stification and reconciliation with God. The Confutation . Nay contrarily , vnlesse we be first perswaded of Gods loue towards vs , we neuer loue him . For we loue him , because he loued vs first . 1. Ioh. 4.19 . Againe , it is impossible that Gods enemie should loue him : but he which is not as yet iustified , or reconciled to God , he is Gods enemie . Rom. 5.9,10 . Neither is any man before the act of iustification , made of Gods enemie his friend . The XII . errour . Iufused or inherent iustice , is the formall cause of i●stification , whereby men are iustified in the sight of God. The Confutation . We doe contrarily hold , that the materiall cause of mans iustification is , the obedience of Christ in suffering , & fulfilling the law for vs : but as for the formall cause that must needes be Imputation , the which is an action of God the Father accepting the obedience of Christ for vs , as if it were our owne . Reasons . I. Looke by what we are absolued from all our sinnes , and by which we obtaine eternall life , by that alone are we iustified : But by Christs perfect obedience imputed vnto vs , we are absolued from all our sinnes , and through it we are accepted of God to eternall life ; the which we cannot doe by inherent holinesse . Therefore by Christs perfect obedience imputed vnto vs , are we alone iustified . This will appeare to be true in the exercises of inuocation on Gods name , and also of repentance . For in tentation , and conflicts with sinne and Satan , faith doth not reason thus : Now I haue charitie and inherent grace , and for these God will accept of me : But faith doth more rightly behold the sonne of God , as he was made a sacrifice for vs , and sitteth at the right hand of his Father , there making intercession for vs : to him , I say , doth faith flie , and is assured that for this his sonne , God will forgiue vs all our sinnes , and will also be reconciled vnto vs , yea , and account vs iust in his sight , not by any qualitie inherent in vs , but rather by the merit of Iesus Christ. Rom. 5.19 . II. As Christ is made a sinner , so by proportion such as beleeue are made iust : But Christ was by imputation onely made and accounted a sinner for vs. 2. Cor. 5. 21. For he became a suretie for vs , and a sacrifice for our sinnes , vpon which all both the guiltinesse of Gods wrath , and punishment for vs was to be laide . Hence is it that he is said to become ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a curse for vs : Therfore we againe are made iust only by imputation . III. The contrarie to condemnation is remission of sinnes , and iustification is the opposite of condemnation . Rom. 8. 33. It is God that iustifieth , who shall condemne ? Therefore iustification is the remission of sinnes . Now remission of sinnes dependeth onely vpon this imputation of Christs merits . IV. Albeit infused and inherent iustice may haue his due place , his praise , and also deserts , yet as it is a worke of the holy Ghost , it is not in this life complete , and by reason of the flesh● whereto it is vnited , it is both imperfect , and infected with the dregges of sinne . Esai 64. Therfore before Gods iudgement seate it cannot claime this prerogatiue , to absolue any from the sentence of condemnation . Obiect . I. This imputation is nothing els but a vaine cogitation . Answ. I. Yes , it is a relation or diuine ordinance , whereby one relatiue is applied to his correlatiue , or as the Logitians say , is as the foundation to the Terminus . II. As the imputation of our sinnes vnto Christ , was indeede something : so the imputation of Christs iustice vnto vs , must not be thought a bare conceit . III. Againe , the Church of Rome doth her selfe maintaine imputatiue iustic● , namely , when as by Ecclesiasticall authoritie shee doth applie the merits and satisfactions of certain persons , vnto other members of that Church . Whence it is apparant , that euen the Popes indulgences they are imputatiue . Obiect . II. Imputatiue iustice , is not euerlasting : but that iustice which the Messiah bringeth is euerlasting . Ans. Although after this life there is no pardon of sinnes to be looked for , yet that which is giuen vs in this life , shall to our saluation continue in the life to come . Obiect . III. If iustification be by imputation , he may before God be iust , who indeede is a very wicked man. Ans. Not so any waies : for he that is once by imputation iustified , he is also at that same instant sanctified . The XIII . errour . There is also a second iustification , and that is obtained by workes . The Confutation . That popish deuice of a second iustification , is a fantasticall delusion . For , I. The word of God doth acknowledge no more but one iustification at all , and that absolute and complete of it selfe . There is but one iustice , but one satisfaction of God being offended therefore there cannot be a manifold iustification . II. If by reason of the increase of inherent iustice , iustification should be distinguished into seuerall kindes or parts , we might as well make an hundreth kinds , or parts of iustification , as two . III. That which by order of nature doth follow after full iustification before God , it cannot be said to iustifie : But good workes doe by order of nature follow mans iustification , and his absolution from sinnes : because no worke can please God , except the person it selfe , that worketh the same , doe before please him . But no mans person can please God , but such an one as beeing reconciled to God , by the merits of Christ hath peace with him . IV. Such workes as are not agreeable to the rule of legall iustice : they , before the tribunall seat of God , cannot iustifie , but rather both in , and of themselues are subiect to Gods eternall curse . For this is the sentence of the Law , Cursed is euery one that continueth not in all things written in the booke of the Law to doe them . Now the works euen of the regenerate ; are not squared according to the rule of legall iustice : wherefore Dauid being , as it were stricken , with the cōsideration of this , durst not once oppose , no not his best works to the iudgement of God , that by them he might plead pardon of his sinnes ; whence it is that he crieth out and saith , Enter not into iudgement with thy seruant , O Lord : for then no flesh liuing shall be iustified in thy sight . The like doth Iob 9.3 . If he ( namely , such an one as saith he is iust ) contend with God , he cannot answer him one of a thousand . And Dan. 9. 18. We doe not present our supplications before thee for our owne righteousnesse , but for thy great tender mercies . V. Iustification by works , let them be whatsoeuer they can be , doth quite ouerturne the foundation of our faith . Gal. 5.2 . If ye be circumcised , Christ will profit you nothing . and v. 4. Ye are abolished from Christ , whosoeuer are iustified by the law : ye are fallen from grace . In this place the Apostle speaketh of them , not which did openly resist Christ , and the Gospel , but of such as did with the merit of Christ mingle together the workes of the Law ; as though some part of our saluation consisted in them . Exception . This place doth onely exclude such morall works of the flesh , as doe goe before faith , or the workes of the law of Moses . Ans. This is vntrue . For euen of Abraham being already regenerated , and of those his works which were done when he was iustified , Paul speaketh thus , To him , not which worketh , but which beleeueth is faith imputed . Those works which God hath prepared that the regenerate should walke in them , are morall works , and workes of grace ; but these are excluded from iustification , and working mans saluation . Eph. 2.10 . And Paul beeing regenerate saith thus of himselfe , I am not guiltie vnto my selfe of any thing , yet am , I not thereby iustified . VI. The cause of the cause is the cause of the thing caused ; but grace without works is the cause of mans predestination , the which is the cause of his iustification : and therefore grace without workes shall much more be saide to be the cause of iustification . Obiect . I. Levit. 18.5 . He that keepeth my statutes shall liue in them . Ans. This saving is a legall sentence : and therefore sheweth not what men can doe , but what they should doe . Obiect . II. Psal. 119.1 . Blessed are those that walke in the Law of the Lord. Ans. Man is not here said to be blessed , because he walketh vprightly , but because the person of such : walker is , by the merits of Christ , iustified before God. Obiect . III. Iudge me according to my righteousnes . Psal. 7. And the fact of Phinees was imputed to him for righteouses . Ans. These places are not meant of that righteousnes of the person , by which it is righteous before God ; but of the righteousnes of some particular cause , or worke . For where as Dauid was accused of this crime , that he did affect Sauls kingdome , he in this point doth in the words aboue mentioned , testifie his innocencie before God. Obiect . IV. We are iudged according to our workes , therefore also by them iustified . Ans. The reason is not alike : because the last iudgement is not the iustifying of a man , but a declaration of that iustification which he had before obtained . Therfore the last iudgement must be pronounced and taken , not from the causes of iustification , but from the effects and signes thereof . Obiect . V. Make you friends of vnrighteous Mammon , &c. that they may receiue you into eternall habitations . Ans. This they doe , not as authors of saluation , but as witnesses of the same . Obiect . VI. Dan. 4.24 . Redeeme thy sinnes by righteousnes , and thine iniquitie by mercie towards the poore . Ans. It is rather , breake off thy sinnes , then redeeme , for so is the originall : now men breake off their sinnes , by ceasing from them , not satisfying for them . Obiect . VII . Euill workes condemne : therefore good workes iustifie . Answ. It followeth not ; because good works are not perfectly good , as euill works are perfectly euill . Obiect . VIII . We are saued by hope , Rom. 8. Answer . We must distinguish betwixt iustification , and saluation : saluation is the end , iustification is one degree to come to the ende : but there is more required to the ende then to a degree subordinate to the ende : therefore we are saued by hope and faith , but iustified by faith alone . Obiect . IX . Affliction causeth eternall glorie , 2. Cor. 4.17 . Ans. This is doth not , as by it owne merit , effecting the same , but , rather as a path and way manifesting and declaring the same . Obiect . X. Iam. 2.21 . Abraham was iustified by workes . Ans. Not as any cause of iustification , but as a manifestation thereof . Obiect . XI . He that is iust , let him be more iust . Ans. This place must be vnderstood of iustification before men , namely , of sanctification , or an holy life : not of iustification in the sight of God. Obiect . XII . We are iustified by faith , therefore by a worke . Ans. We are iustified by faith , not as it is a vertue , and a worke , but as it is an instrument apprehending the iustice of Christ , whereby we are iustified . And in this respect faith is said , by the figure called Metonymia , to be imputed to vs vnto righteousnesse . Obiect . XIII . The workes of grace are dyed in the blood of Christ. Ans. They are indeed dyed therein , but to the ende they might the better please God , not iustifie man : and whereas they are so stained as that they neede dying in the blood of Christ , therefore can they not any waies iustifie sinnefull man. And the person of the worker , is as well died in Christs blood , as is his work , yet he can not say that his person doth therefore iustifie him . And as I haue now prooued that this doctrine of the Papists is very erronious , so I also auouch that it is most ridiculous . Because for a man to say that inherent righteousnes is , by good works , namely the fruits of righteousnes , augmented ; is as if a man should say , that the vine is made more fruitfull by bearing grapes , or that the internall light of the sunne is augmented by the externall emission of the beames . Luthers saying is farre more true . Good workes doe not make a good man , but a good man doth make workes good . The XIIII . errour . Grace is quite extinguished , or rather vtterly lost by any mortall sinne . The Confutation . I. The word of God doth manifestly declare that it is farre otherwise , Ioh. 6. All that the Father giueth me , shall come vnto me : and him that commeth vnto me , I cast not away . Math. 16.16 . Thou art Peter , and vpon this rocke will I build my Church : so that the gates of hell shall not preuaile against it . 1. Ioh. 2.19 . They went out from vs , but they were not of vs : for if they had beene of vs , they would haue continued with vs. Rom. 5. 1. Beeing therefore iustified we haue peace with God. Now how could this be true , if he that was before iustified , could any way quite fall from grace , and so perish . II. The elect after their very grieuous fallings from God forthwith repented them of their sinnes , as we may see in the example of Dauid , Peter , &c. the which argueth that they had not quite fallen from grace , and lost the spirit of God. III. If grace be once vtterly lost , then the ingraffing of that partie into Christ is quite abolished : therefore for such as repent ; there must needs succeed a second new ingraffing into Christ : & then it will also follow , that they must of necessitie be baptized anew , which is absurd to thinke . But for all this , we denie not but grace may in part , and for a time be lost , to the end that the faithfull may thereby acknowledge and know their weaknes , and for it be humbled : but that there is any totall or finall falling from grace , we vtterly denie . The XV. errour . It is possible to fulfill the Law in this life . The Confutation . The Law is euangelically fulfilled , by beleeuing in Christ ; but not legally , by doing the works thereof . Reason . They which are carnall cannot possibly fulfill the law of God : but the most regenerate , so long as they liue in this life , are carnall in part . Rom. 7.14 . I am , saith Paul of himselfe , carnall , and sold vnder sinne . Prou. 20. Who can say , Mine heart is pure , I am pure from sinne ? Eccles. 7. There is none so iust vpon earth , which doth good , and sinneth not . Psal. 130. If thou , Lord , obserue what is done amisse , Lord who shall abide it ? We are daily taught to pray vnto God , Forgiue vs our sinnes . Exception . Indeede if the iustice of the faithfull be absolutely considered , it is imperfect , but as God doth exact it of our frailtie , it is perfect . Answer . This is but the fansie of some doting Iesuite . For this sentence of the Law is simple , eternall , and immooueable , Cursed is euery one that continueth not in all things which are written in this booke to do them . Neither may we imagine , that God will not therefore exact the ful accomplishing of the law , because we are fraile . For we are creatures and debters : now we know that the debt doth not decrease , by reason of the debters pouertie . Obiect . The faithfull are said to be perfect in this life . Ans. There is a twofold perfection , the one incomplete , the which is an endeauor or care to obey God in the obseruation of all his precepts ; the other is tearmed complet , this is that iustice which the lawe requireth , namely , a perfect and absolute iustice , according to that measure which man performed to God in his innocency . In the first sense the faithfull are said to be perfect , not in this latter . The XVI . errour . Workes done in grace doe ( ex condigno ) condignely merit eternall life . The Confutation . I. Eternall life is the free gift of God. Rom. 6.23 . The wages of sinne is death , but the gift of God is eternall life through Christ Iesus . Therefore it is not obtained by the merit of workes . II. The merit of condignitie , is an action belonging to such an nature as is both God and man , not to a bare creature . For the Angels themselues cannot merit any thing at Gods hands : yea and Adam also , if he had stood in his first innocencie , could haue deserued nothing of god , because it is the bounden dutie of the creature to performe obedience vnto his Creator . The merit therefore of condignitie , doth only agree vnto Christ God and man , in whome each nature doth , to the effecting of this merit , performe that which belongeth to it . For the humanitie it doth minister matter vnto the meritorious worke , by suffering and performing obedience : but the Deitie of Christ , whereunto the humanitie is hypostatically vnited doth conferre full and sufficient worthinesse vnto the worke . Hence is it that the Father doth speake thus of his sonne , Mat. 3.17 . This is my beloued Sonne , in whom I am well pleased ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) III. In the second commandement God doth promise eternall life to the keepers of his commandements , yet he saith not that they shall obtaine it by desart , but that he will shew mercy to thousands of them that loue him , and keepe his commandements . IV. That a worke may be meritorious , first there must be an equall proportion betwixt it , and legall iustice , or eternal life : secondly , merite doth presuppose this also , that in God there must bee a due debt towards man , for God then ought on dutie , not by fauour , to accept of the person of man. But all our workes , yea our most holy workes , they cannot come neere vnto legall righteousnesse . For , seeing all the regenerate are partly carnall , and partly spirituall , all their workes in like sort are imperfectly good . For looke what the causes are , and such must the effects needs be . So then , good workes doe presuppose a due debt in man , none in God. V. The auncient Fathers doe not acknowledge this merite of condignitie as currant . August . in his manuel , chap. 22. My merite is Gods mercie . Bernard . ser. 63. vpon the Cant. It is sufficient to knowe this , that merits are not sufficient . And ser. 61. Cant. Mans iustice is Gods goodnesse . And epist. 190. That the satisfaction of one may be imputed to all , as the sinnes of all were borne by one . And as for ancient doctours , merit was nothing els to them but a good worke acceptable to God. Aug. epist. 105. to Sixtus . If it be grace , then is it not bestowed by reason of any merit , but vpon free mercie . What merits of his owne can he that is set at libertie bragge of , who if he had his merits should haue beene condemned ? So the word merite doth signifie to doe wel , to be acceptable , to please , as the old interpreter hath , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to please God , vsed this Latine word promereri , To merit . Obiect . I. Works haue attributed vnto them reward . Answer . Reward is not so much attributed to the work , as to the worker , and to him not for himselfe , but for Christs merits apprehended by faith . Therefore not our merit , or personall merit , but Christs merit , and our reward are correlatiues . Obiect . II. 2. Thess. 1.6 . It is a righteous thing with God to recompence tribulations , &c. Ans. It is righteous , not because God ought so to doe of duty , but because he promised : now for God to stand to his word . it is a part of iustice . Obiect . III. Christ hath merited , that workes might merit . Ans. I. This taketh quite away the intercession of Christ. II. It is against the nature of a legall worke , to merit ( ex condigno ) condignly : because both the lawe of nature and creation doe bind man to performe legall workes vnto God. And further , all workes are very imperfect , and mixed with sinne . III. This doctrine concerning works , doth obscure and darken the merit of Christ : because that the obtaining of eternall life is withdrawne from his death and obedience , & attributed vnto workes . For they say thus , that Christ by his passion did merit indeede for the sinner iustification : but a sinner once iustified , doth for himselfe by his owne merits euen condignly merit eternall life . Obiect . IV. The works of the regenerate , are the workes of the holy Ghost , therfore perfect and pure . Ans. I. The workes of God are all perfect , but yet in their time , and by degrees : therefore sanctification which is a worke of god , must in this life remaine incomplete , & is made perfect in the world to come . II. The works of God are pure , as they are the workes of God alone , not of God and impure man : but nowe good workes they doe come immediatly from the naturall faculties of the soule , namely , from the vnderstanding , and the wil , ( in which , they being as yet , but partly regenerated , some corrupt qualities of sinne doe yet remaine ) and are not immediatly and simply , or wholly deriued from Gods spirit . And hence it is that they are all stained with sinne . The XVII . errour . Man knoweth not but by especiall reuelation , whether hee be predestinated or not . The Confutation . The contrarie to this , is a plaine trueth . Reasons . I. That which a man must certainly beleeue , that may he also certainely know without an especiall reuelation : but euery faithful man must beleeue that he is elected . It is Gods commandement , that we should beleeue in Christ. 1. Ioh. 3.23 . Now to beleeue in Christ , is not onely to beleeue that we are adopted , iustified , and redeemed by him ; but also in him elected from eternitie . II. That which is sealed vnto vs by the spirit of God , of that we are very sure without speciall reuelation : but our adoption , and so consequently our election , is sealed vnto vs by the spirit of God. 1. Cor. 2. 12. We haue not receiued the spirit of the world , but the spirit which is of God : that we might knowe the things that are giuen to vs of God. Therefore is our election certainely knowne vnto vs. Eph. 1.13 . In whome also ye haue trusted after that ye heard the word of trueth , euen the Gospell of your saluation , wherein also after that ye beleeued , ye were sealed with the holy spirit of promise . Exception . The holy Ghost doth seale vnto vs our adoption morally by works , and therefore the knowledge of our adoption is but onely probable . Answer . It sealeth vnto vs our adoption , by begetting a speciall trust and confidence . For when as we heare Gods promises , and withall thinke vpon them , then doth the holy Ghost by the same promises mooue our vnderstandings and wils to embrace them , and in moouing them , doth make vs both to giue our assent vnto them , and in them to rest our selues : whence ariseth a speciall assurance that we are adopted , and in the fauour of God. Luk. 10. 20. Reioice rather that your names are written in heauen . But no man can be glad for that good which he is in doubt whether he haue receiued it , or not . IV. 2. Pet. 1. 10. Studie to make your vocation and election sure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but this is not in respect of God , but ourselues . Obiect . No man must by the Catholike faith beleeue any thing which God hath not reuealed either in the written or vnwritten word , namely tradition . But there is no such either writing or tradition as this , namely , that such a particular man , suppose Peter , or Henrie , is predestinated of God. Therefore no man must particularly beleeue that he is saued . Ans. Albeit this particular proposition , I am elected , is not expresly set downe in the Scriptures , yet is it inclusiuely comprehended in them , as the Species is in his Genus , as the Logitians speake : so that it may by iust consequent be gathered out of Gods word , if we reason thus : They which truely beleeue , are elected , Ioh. 6.35 . I truly beleeue : therefore I am elected . The first proposition is taken from the Scriptures : the second , from the beleeuers conscience , and from them both the conclusion is easily deriued . CHAP. 52. Concerning the decree of Reprobation . THus much shal suffice for the decree of Election , now followeth the decree of Reprobation . The decree of Reprobation , is that part of predestination , whereby God , according to the most free and iust purpose of his will , hath determined to reiect certain men vnto eternal destruction , and miserie , and that to the praise of his iustice . Rom. 9.21 . Hath not the potter power ouer the clay , to make of the same lumpe one vessell to honour , and another to dishonour ? 1. Pet. 2.8 . To thē which stūble at the word , beeing disobedient , vnto which thing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) they were euen ordained . Iud. v. 4. There are certaine men crept in , which were before of old ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ordained to this condemnation . 1. Thess. 5.9 . God hath not appointed vs vnto wrath but to saluation . In the Scriptures Cain and Abel , Ismael and Isaac , Esau and Iacob , are propounded vnto vs as types of mankinde partly elected , and partly reiected . Neither doe we here set downe any absolute decree of Damnation , as though we should thinke that any were condemned by the meere and alone will of God , without any causes inherent in such as are to be condemned . For vnto the decree of God it selfe , there are certaine meanes for the execution thereof annexed , and subordinate . And therefore , though we neuer doe , or can separate Gods decree , and the meanes to execute the same , yet doe we distinguish them , and doe consider the purpose of God , sometimes by it selfe alone , and sometimes againe not by it selfe , but with middle causes subordinate therto . And in this second respect , Christ is said to be predestinate : but in the former , namely , as the decree is considered by it selfe , he is not predestinated , but togither with God the Father , a Predestinator . Againe , the decree of God is secret . I. Because it ariseth onely from the good pleasure of God , vnsearchable , & adored of the very angels themselues . II. Because it is not knowne but by that which is after it , namely , by the effects thereof . CHAP. 53. Concerning the execution of the decree of Reprobation . IN the executing of this decree , there is to be considered , the foundation or beginning , and the degrees or proceeding thereof . The foundation of executing the decree of Reprobation , is the fall of Adam , by which fall he was subiect both to sinne and damnation . Rom. 11.32 . For God hath shutte vp all in vnbeleefe , that he might haue mercy on all . 1. Pet. 2.8 . Here wee must note , that God hath so decreed to condemne some , as that notwithstanding ; all the fault and guilt of condemnation remaineth in the men onely . Further , whome God reiecteth to condemnation , those he hateth : this hatred of God is , whereby he detesteth and abhorreth the reprobate when he is fallen into sinne , for the same sinne . And this hatred which God hath to man , comes by the fall of Adam : and it is neither an antecedent nor a cause of Gods decree , but onely a consequent and followeth the decree . Reprob●tes are either Infants or men of riper age . In reprobate infants , the execution of Gods decree is this : assoone as they are borne , for the guilt of originall and naturall sinne , being left in Gods secret iudgement vnto themselues , they dying are reiected of God for euer . Rom. chap. 5. ver . 14. But death raigned from Adam to Moses , euen ouer them also that sinned not after the like manner of the transgression of Adam , which was the figure of him that was to come . Rom. 9.11 . For ere the children were borne , and when they had neither done good nor euill , that the purpose of God might remaine according to election not by workes , but by him that calleth . Reprobates of riper age , are of two sorts , they that are called ( namely , by an vneffectuall calling ) and they that are not called . In the Reprobates which are called , the execution of the decree of Reprobation hath three degrees , to wit , an acknowledgement of Gods calling , a falling away againe , and condemnation . The acknowledgement of Gods calling is , whereby the Reprobates for a time , doe subiect themselues to the calling of God , which calling is wrought by the preaching of the worde . Mat. 22.14 . For many are called , but fewe are chosen . And of this calling there are fiue other degrees . The first is , an enlightning of their mindes , whereby they are instructed of the holy Ghost to the vnderstanding and knoweledge of the word . Heb. 6.4 . For it is impossible that they which were once lightned , &c. 2. Pet. 2.20 . For if they , after they haue escaped from the filthinesse of the world , through the knowledge of the Lord , and of the Sauiour Iesus Christ , are yet tangled againe therein , and ouercome , the latter end is worse with them then the beginning . The second , is a certaine penitencie , whereby the Reprobate , I. doth acknowledge his sinne . II. Is pricked with the feeling of Gods wrath for sinne . III. Is grieued for the punishment of sinne . IV. Doth confesse his sinne . V. Acknowledgeth God to be iust in punishing sinne . VI. Desireth to be saued . VII . Promiseth repentance in his miserie or affliction , in these words , I will sinne no more . Math. 27.3 . Then when Iudas which betraied him , saw that he was condemned , he repented himselfe , and brought againe the thirtie pieces of siluer , to the chiefe Priests and Elders . Heb. 12.17 . For yee know how that afterward also when h● would haue inherited the blessing , he was reiected : for he found no place to repentance , though he sought the blessing with teares . 1. King. 21.27 . Now when Ahab heard those wordes , he rent his clothes , and put sackcloath vpon him , and fasted , and lay in sackcloth , and went softly . Numb . 23.10 . Let me die the death of the righteous , and let my last ende be like his . Psal. 78.32 . For all this , they sinned still , and beleeued not his wondrous workes . 33. Therefore their daies did he consume in vanitie , and their yeares hastily . 34. And when he slue them , they sought him , and they returned , and sought God earely . 35. They remembred that God was their strength , and the most high God their redeemer . The third degree is , a temporarie faith , whereby the reprobate doth confusedly beleeue the promises of God , made in Christ , I say confusedly , because he beleeueth that some shall be saued , but he beleeueth not that he himselfe particularly shall be saued , because he beeing content with a generall faith , doth neuer applie the promises of God to himself , neither doth he so much as conceiue any purpose , desire , or endeuour to applie the same , or any wrastling or striuing against securitie or carelesnes and distrust . Iam. 2. 19. Thou beleeuest that there is one God , thou doest well : the deuils also beleeue it , and tremble . Math. 13.20 . And he that receiued seede in the stony ground , is he which heareth the word , and incontinently with ioy receiueth it . 21. Yet hath he no roote in himselfe , and dureth but a season . Ioh. 2.23 . Now when he was at Ierusalem at the Passeouer in the feast , many beleeued in his Name when they saw his miracles which he did . 24. But Iesus did not commit himselfe vnto them , because he knew them all . The fourth is , a tasting of heauenly gifts : as of Iustification , and of Sanctification , and of the vertues of the world to come . This tasting is verely a sense in the hearts of the Reprobates , whereby they doe perceiue and feele the excellencie of Gods benefits , notwithstanding they doe not enioy the same . For it is one thing to tast of dainties at a banquet , and another thing to feede and to be nourished thereby . Heb. 6.4 . For it is impossible , that they which were once lightened , and haue tasted of the heauenly gifts , and were made partakers of the holy Ghost . The fifth degree is , the outward holines of life for a time , vnder which , is comprehended a zeale in the profession of religion , a reuerence and feare towards Gods ministers , and amendment of life in many things . Mark. 6.20 . For Herod feared Iohn , knowing that he was a iust man , and an holy , and reuerenced him , and when he heard him● he did many things , and heard him gladly . Act. 18.13 . Then Simon himselfe beleeued also , and was baptized , and continued with Philip , and wondred when he saw the signes and great miracles which were done . Hos. 6.4 . O Ephraim , what shall I doe vnto thee ? O Iudah , how shall I entreate thee ? for your goodnes is as a morning cloud , and as the morning dewe it goeth away . The second degree of the execution of Gods counsel of reprobation , in mē of ripe age which are called , is a falling away againe , which for the most part is effected and wrought after this manner . First , the reprobate is deceiued by some sinne . Secondly , his heart is hardened by the same sin . Thirdly , his heart being hardened , it becommeth wicked and peruerse . Fourthly , then followeth his incredulitie and vnbeleefe , whereby he consenteth not to Gods word , when he hath heard and known it . Fiftly , an Apostasie , or falling away from faith in Christ , doth immediately follow this vnbeleefe . Hebr. 3.12,13 . Take ●eed , brethren , least at any time there be in any of you an euill heart , and vnfaithfull , to depart awaie from the liuing God. 1. Tim. 1.19 . This Apostasie , is sometimes sinne against the holy Ghost . In the sinne against the holy Ghost , we haue haue these seuerall points to be considered : I. The Name ; it is called a sinne against the holy ghost , not because it is done against the person , or deitie of the holy Ghost ( for in this respect he that sinneth against the holy Ghost , sinneth in like sort against both the father , & the Sonne ) but it is so called , because it is done contrarie to the immediate action , namely , the illumination of the holy Ghost . For albeit this be an action common to the whole Trinitie , yet the Father and the sonne doe effect the same by the holy Ghost . II. The efficient cause of it ; which is a set & obstinate malice against God , and against his Christ. Therefore when a man doth in the time of persecution , either for feare , or rashly denie Christ , he doth not commit this sinne against the holy Ghost , as may appeare by the example of Peter who denied Christ. Mat. 26.73.74.75 . Neither doth he which persecuteth Christ and his Church vpon ignorance fall into this sinne . Paul persecuted the Church of Christ , and yet God had mercie on him , because he did it ignorantly . 1. Tim. 1.13 . Many of the Iewes crucified our Sauiour Christ , who afterward , because they committed that grieuous fact vpon ignorance , repenting at Peters sermon , they did obtaine remission of their sinnes . Act. 3.17 . 37. III. The Obiect , namely God himselfe , and the Mediatour Christ Iesus . For the malice of this sinne is directed against the very maiestie of God himselfe , and against Christ. Hebr. 10.29 . Of how much sorer punishment suppose yee shall he be worthie , which treadeth vnderfoote the Sonne of God , and counteth the blood of the Testament as an vnholy thing , wherewith he was sanctified , and doth despise the spirit of grace ? Therefore this sinne doth directly respect the first table of the morall law , and is not some particular slipping aside from the obseruation of those commandements which are contained in this first table , such as are some doubtings concerning God , or of the truth of the scriptures , or of Christ , &c. but it is a generall defection & apo●tasie from God , and that totally . IV. The subiect in which it is . This sin is found in none at al , but such as haue been enlightened by the holy Ghost , and haue tasted of the good gift of God. Heb. 6.5,6 . Neither is it in him a bare cogitation alone , but an externall action , or rather such a blasphemie against God as proceedeth from a malitious , and obstinate heart . Matth. 12. 31. V. The Elect cannot commit this sinne : and therfore they who feele in themselues a sure testimonie of their election , neede neuer to despaire : nay , this sinne is not in euery reprobate : for many of them die before they haue this illumination by Gods spirit . VI. This sinne cannot be forgiuen , not because it is greater then that Christs merit can satisfie for it , but because after a man hath once committed this sinne , it is impossible for him to repent . For the gift of repentance proceedeth from the holy Ghost , and the holy ghost remaineth in vs through Christ apprehended by faith : now no man doth apprehend Christ , that doth malitiouslie despise and contemne him . VII . It is very hard to knowe when a man committeth this sinne , because the roote thereof , namely , set malice , lurketh inwardly in the heart , and is not so easily discerned . Out of all this which hath bene spoken , we may thus define this sinne . The sinne against the holy Ghost is a voluntarie , and obstinate deniall of , and blasphemie against the Sonne of God , or that trueth which was before acknoweledged concerning him , & so consequently an vniuersall defection from God and his true church . We haue an example of this sinne partly in the diuel , who albeit he knewe well inough that Iesus was that Christ , yet he neuer ceased both wittingly and willingly with all his power , to oppugne the sacred Maiestie of GOD , togither with the kingdome of Iesus Christ , and , as farre forth as he could , vtterly to supplant the same , partly in the Pharises , Matth. 12.32 . Ioh. 3.2 . After Apostasie followeth pollution , which is the very fulnesse of all iniquitie , altogether contrarie to sanctification . Gen. 15.16 . And in the fourth generation they shall come hither againe , for the wickednesse of the Amorites is not yet full . The third degree is damnation , whereby the Reprobates are deliuered vp to eternall punishment . The execution of damnation beginneth in death , and is finished in the last iudgement . Luk. 16.22 . And it was so that the begger died , and was carried by the Angel into Abrahams bosome ; the rich man also died and was buried . 23. And being in hell torments , he lift vp his eies and sawe Abraham a farre off , and Lazarus in his bosome . The execution of the decree of reprobation in Infidels , which are not called , is this . First , they haue by nature ignorance and vanitie of minde . After that followeth hardnesse of heart , whereby they become voide of all sorrowe for their sinnes . Then commeth a reprobate sense , which is , when the naturall light of reason , and of the iudgement of good and euil , is extinguished . Afterward when the heart ceaseth to sorrowe , then ariseth a committing of sinne with greedinesse . Then commeth pollution , which is the fulnesse of sinne . Lastly , a iust reward is giuen to all these , to wit , fearefull condemnation . Eph. 4. 18. Hauing their cogitations darkened , and beeing strangers from the life of God through the ignorance that is in them , because of the hardnes of their hearts . Rom. 1.28 . For as they regarded not to know God , euen so God deliuered them vp to a reprobate minde , to doe those things which are not conuenient . CHAP. 54. Concerning a newe deuised doctrine of Predestination , taught by some new and late Diuines . CErtaine newe Diuines of our age , haue of late erected vp a new doctrine of Predestination , in which , fearing belike , least they should make God both vniust , and vnmercifull , they doe in the distribution of the causes of saluation and damnation , turne them vpside down ; as may appeare by their description in this table . But this their doctrine hath some foule errours and defects , the which I , according as I shall be able , will briefly touch . The I. errour . There is a certaine vniuersall or generall election , wherby God , without any either restraint , or exception of persons , hath decreed to redeeme by Christ , and to reconcile vnto himselfe all mankind wholly , fallen in Adam , yea euery singular person , as well the Reprobate , as the Elect. The Confutation . The very name of Election doth fully confute this : for none can be said to be elected , if so be that God would haue all men elected in Christ. For he that electeth , or maketh choice , cannot be said to take all : neither can he that accepteth of all , be said to make choice onely of some . Obiect . Election is nothing els but dilection , or loue : but this we know , that God loueth all his creatures ; therefore he electeth all his creatures . Answer . I. I denie that to elect is to loue , but to ordaine and appoint to loue . Rom. 9.13 . II. God doth loue all his creatures , yet not all equally , but euery one in their place . Furthermore , this position doth flatly repugne the most plaine places of holy Scripture . Tit. 2.14 . Who gaue himselfe for vs , that he might redeeme vs from all i●iquitie , and purge vs to be a peculiar people vnto himselfe . Ioh. 10. I giue my life for my sheepe . Exception . All men are the sheepe of Christ. Answer . Iohn addeth , And my sheepe heare my voice , and I knowe them , and they followe me , and I giue vnto them eternall life , neither shall they perish . Eph. 5.23 . Christ is the head of the Church , and the same is the Sauiour of his body . vers . 25. Christ loued the Church , and gaue himselfe for it . Redemption and remission of sins , is the inheritance of the Saints , and of such as are made heires of the kingdome of Christ. Coloss. 1.13 . Againe , looke for whom Christ is an Aduocate , and to them onely is he a Redeemer ; for redemption and intercession , which are parts of Christs priesthood , the one is as generall and large as the other , and are so surely vnited and fastened togither , as that one cannot be without the other . But Christ is only an Aduocate of the faithfull . Ioh. 17. in that his solemne praier , he first praieth for his own , namely his disciples elected not only to the Apostleship but also to eternall life : and then vers . 20. he praieth likewise for them that should beleeue in him by their worde . Nowe against these , he opposeth the worlde , for which he praieth not that it may attaine eternall life . And Rom. 8. Who shall accuse Gods elect ? Christ sitteth at the right hand of the father , and maketh intercess●on for vs. Furthermore , the members of Christs Church , are called the Redeemed of the Lord , Psalme 87. Therefore this priuiledge is not giuen to all alike . Exception . This vniuersall reconciliation is not in respect of man , but God himselfe , who , both made it for all , and offereth it to all . Ans. If Christ became once before God a reconciliation for all mens sinnes , yea and also satisfied for them all , it must needes followe that before God al those sinnes must be quite blotted out of his remembrance . For the actuall blotting out of sinnes , doth inseparably depend vpon reconciliation for sinnes : and satisfaction doth infer by God , and that necessarily , the very reall and generall abolishment of the guilt and punishment of sinne . Obiect . I. Christ tooke vpon him mans nature : therefore he redeemed mans nature generally . Answer . I. It followeth not , except we would say that Christ redeemed his owne humanitie , which cannot be any waies possible . II. Euery woman doth partake the humane nature of euery man , yet is not euery man each womans husband , but hers alone , with whome by the couenant in matrimorie , he is made one flesh : and in like sort Christ did by his incarnation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) take also vpon him mans nature , and that common to all Adams progenie , yet is he the husband of his Church alone , by another more peculiar coniunction , namely , the bond of the spirit and of faith . And by it the Church is become flesh of his flesh , and bone of his bone . Eph. 5.20 . And therefore shee alone may iustly claime title to the death of Christ and al his merits . Obiection . II. Christs redemption is as generall , as Adams fall was : and therfore it appertaineth to all Adams posteritie . Answer . Adam was a type of Christ , and Christ a counter-type correspondent to Adam . Adam was the roote of all his successors , or all that should come of him , from the which first Adam , was sinne and death deriued : againe , Christ he is also a roote , but of the elect onely , and such as beleeue , to whome , from him , proceede righteousnes , and life eternall . He cannot be said to bee the roote of all , and euery singular man , because that all doe not drinke and receiue this his righteousnesse , and life neither are they actually by him made righteous . Romans 12.17.19 . Obiect . The benefit of Christs death redounded to all . Answer . It did , to all that beleeue . For as Adam destroyed all those that were borne of him : so Christ doth iustifie and saue all those that are borne anewe by him , and none other . Obiect . If tha● Adams sinne destroyed all , and Christs merit doth not saue all : then is Adams sinne more forcible to condemne , then Christs mercie is to saue . Answer . We must not esteeme of the mercie of Christ by the number of men which receiue mercie ( for so indeede I grant , that as Adams fall made all vniust , so the mercie of Christ and his redemption should actually iustifie all ) but we mu●t rather measure it by the efficacie and dignitie thereof , then by the number on whom it is bestowed . For it was a more easie thing to destroy all by sinne , then by grace to saue but one . Man , being but meere man , could destroy all : but to saue euen one , none could doe it , but such an one as was both God and man. Obiect . III. Many places of Scripture there are which affirme this , that the benefit of Christs death doth appertaine vnto all . Rom. ●1 . God hath shutte vp all vnder sinne , that he might haue mercie vpon all . 1. Tim. 2.4 . God would haue all men to bee saued . 2. Pet. ● . 9 . God would not haue any to perish , but all come to repentance . Answer . I. You must vnderstand all that beleeue , as it is Math. 11.28 . All that are wearie and heauie laden . Ioh. 3.6 . All that beleeue . Gal. 3.23 . The Scripture hath concluded all vnder sinne , that the promise by the faith of Iesus Christ , should be giuen to them which beleeue . Act. 10.43 . All which beleeue . And surely there is as well a generalitie of them that beleeue , as of the whole world . II. We may vnderstand by [ all ] of all sorts some , not euery singular person of all sorts . So , Reuel . 5.9 . Christ is said to haue redeemed some out of euery kinred , and tongue , and people , and nation . And Gal. 3.28 . There is neither Iew nor Grecian , neither bond nor free , there is neither male nor female , for ye are all one in Christ Iesus . Matth. 4. Christ is said to haue healed euery disease , that is , euery kind of disease . And Augustine to this purpose hath a fit rule . All is often vsed for many , as Rom. 5.18,19 . Augustine in his Manuel to Laur. chap. 103. It is thus saide ( saith Augustine ) God would haue all to be saued , not because there was no man which he would haue damned , who therefore would not doe miracles amongst them , which would as he saith , haue repented , if he had done miracles , but that by all men we should vnderstand all sorts of men , howsoeuer distinguished , whether Kings , priuate persons , &c. And in his booke de Corrept . & gratia , chap. 14. It is saide , he would haue all to be saued , so as we must vnderstand all such as are predestinate to be saued , because amongst them there are all sorts of men , as he said to the Pharises , You tythe euery hearb . III. These two , to be willing to saue man , and that he should come to the sauing knowledge of the truth , are inseparably vnited together . 1. Tim. 2.4 . But the second we see doth not agree to all and euery singular person : therefore the first cannot . Obiect . IV. In many places of Scripture Christ is said to redeeme the world , as 1. Ioh. 2.2 . He is a propitiation for the sinnes of the whole world . Ans. This word world , signifieth , I. the frame of heauen and earth . II. All men both good and bad together . III. The companie of vnbeleeuers , and malignant haters of Christ. IV. The congregation of the Elect , dispersed ouer the face of the whole earth , and to be gathered out of the same . In this fourth signification we must vnderstand such places as are aboue mentioned . Abraham is called the heire of the world , Rom. 4.13 . that is , of many nations . Gen. 17.45 . Obiect . V. God will not the death of a sinner , but rather that he repent and liue , Ezech. 18.23 . Answer . Augustine in his 1. booke to Simplicius , 2. quest . answereth this question . You must , saith he , distinguish betwixt man , as he is borne man , and man , as he is a sinner . For God is not delighted with the destruction of man , as he is mā , but as he is a sinner : neither wil he simply the death of any as he is a sinner , or as it is the ruine and destruction of his creature : but in that , by the detestation and reuenge of sinne with eternall death , his glorie is exceedingly aduanced . God therefore will the death of a sinner , but as it is a punishment , that is , as it is a meanes to declare and set out his diuine iustice : and therfore it is an vntruth for a man to say that God would haue none condemned . For whereas men are once condemned , it must be either with Gods will , or without it : if without it , then the will of God must needes suffer violence , the which to affirme is great impietie : if with his will , God must needes change his sentence before set downe , but we must not presume to say so . Obiect . VI. God is the Father of all , Malach. 2.10 . Ans. This place is meant of Gods Church , out of which , all men , standing in that corrupt estate by Adā , are the children of wrath , and of the deuill . Eph. 2.2 . Ioh. 8.44 . Obiect . VII . If God did elect some , and reiect others , he must needes be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a respecter of persons . Ans. I. One is said then to accept , or haue respect of persons , when as he by some circumstances inherent in the person , is mooued to doe this or that . Now , as for God , he did vpon his meere pleasure elect some , and reiect others eternally , not mooued or vrged thereunto by any thing whatsoeuer , out of himselfe . II. He is debter to none , but may by good right doe with his creatures what seemeth good vnto him in his owne eyes . III. It is one thing with God to accept of persons , and another to make choice of men . This if we should not graunt , it would follow that God must be deemed blame-worthie , because he made not all his creatures most glorious Angels . Obiect . VIII . If God decreed to reiect certaine men , then did he hate his creature . Answ. God decreed to reiect his creature and workmanship , not because he hated it , but because he appointed it to hatred . And it is one thing to hate , and another to appoint to hatred . And indeede God doth not actually hate any thing , but for sinne . That saying of Augustine to Simplicius is fitte for this purpose . When God maketh the wicked , whome he doth not iustifie , vessells of wrath , he doth it not to hate that which he made : for in that he made them vessels , they haue their vse , namely , that by their paines to which they were ordained , the vessels of honour might reape profit . God therefore doth not hate them , in that they are men , or vessels , neither any thing that he made in them by creation , or ordination . For God hateth nothing which he hath made . But in as much as he made them vessels of destruction , he did it to instruct others . As for their impietie , which he neuer made , that he hateth vtterly . As therfore a iudge hateth theft in a mā , but he doth not hate his punishment that he is sent to worke in the mines . For the theefe doth the first , the iudge the latter : so God , whereas of the companie of them which perish , he maketh vessels of perdition , he doth not therefore hate that which he doth , that is , the cōdemnation of those which perish in their due punishment for sinne . Obiect . IX . The reprobates are said in many places of Scripture to be redeemed by Christ , as 2. Pet. 2.1 . Ans. First , we must not vnderstand such places meant of all reprobates , but of such as are for a time in the Church . II. They are saide to be redeemed , iustified , and sanctified , both in their owne iudgements , and the Churches also , in as much as they make an externall profession of the faith . But this is a iudgement of charitie , not of certentie . Obiect . X. God might be thought cruell , if that he had ordained the greatest part of the world to destruction . Answer . God could well enough haue decreed , that euen all men should vtterly haue beene reiected , and yet he should haue beene neuer a whit either cruell or vniust . Reasons . I. He adiudged all and euery one of those soule and wicked spirits which fell from him , to eternall torments . II. He decreed also , as is apparant by the euent , that men should liue by the slaughter of beasts ; and yet God is not therefore cruell against them : and surely God is no more bounden vnto man , then vnto the very bruit beasts . Exception . God appointed all to be saued , with this caueat and condition , If they beleeue . Answer . This is absurd to affirme : for , I. by this meanes the decree of God should depende vpon the will of man● when as contrarily Gods decree doth limit and order all inferiour causes . II. It quite taketh away the certaintie of Gods decree , because a conditionall proposition doth set downe nothing as beeing , or , it doth not certainly affirme any thing . Obiect . If the merit of Christ did not extend it selfe as farre as the fall of Adam , then is not the head of the Serpent broken , nor Satans kingdome abolished by Christ. Ans. This brusing of the Serpents head , is seene in them onely which are at enimitie with the Serpent , namely in such as truly beleeue . Gen. 3.15 . compared with Rom. 16.20 . To conclude , that is not true which they say , namely , that this opinion of an vniuersall and effectuall redemption of euery singular man , is a notable remedie to comfort afflicted consciences . For I appeale to the iudgement of all men , whether there is in this manner of consolation , any great comfort to the conscience afflicted . Christ died for all men : Thou art a man : Therefore Christ died for thee . The II. errour . God did foreknow the fall of Adam , but he did not by his eternall decree foreordaine the same : and therefore that his fall was without the agent permission of God. The Confutation . It is false . For , I. there is not the least thing in nature , but it commeth to passe by the decree and will of God. Math. 10.30 . Wherefore such as affirme , that God did onely foreknow this , or that , they doe either quite ouerturne the prouidence of GOD , or at the least imagine that it is a very idle prouidence . II. The fact of Herod and Pilate in deliuering Christ against their own consciences , to be crucified , may seeme to be as heinous as was Adams fall , and yet they are said to haue done that , which the hand of the Lord had fore-ordained to be done . Act. 4. 28. Againe , the fall of Adam was two manner of waies by Gods actiue , or rather operatiue permission . I. In as much as the fall was an action : for in God alone we liue , we mooue , and haue our beeing . II. In as much as that his fall was but a bare triall of his loyaltie to God , whereby God would trie both the power , and will of his creature . The III. errour . God , by reason that he did foresee the disobedience of some , or , that they would contemne the Gospel , did decree their destruction and condemnation . The Confutation . We vtterly denie , that the foreseeing of the contempt of grace in any , was the first and principall cause of the decree of reprobation . Reasons . I. Paul , Rom. 1. doth deriue the common condemnation of the Gentiles from hence , namely , that they withheld the truth in vnrighteousnes , that is , because they did wittingly extinguish that light of nature , by their wicked doings , which they had of the knowledge of God and would not obey their consciences inwardly checking them for the same . II. If that faith foreseene , be not the cause of the decree of Election , it can not be that the want of faith foreseene , should be the cause of the decree of reprobation ; but rather as faith doth in order of causes follow after election , so must incredulitie reprobation . For there is the like reason or proportion of contraries . III. Many infants depart this life , both beeing out of the true Church , and before they haue any vse of reason : and againe many there are , which albeit they liue long , yet being either idiots and fooles , or borne deafe , they cannot come to the true vse of reason : in all which , it is not credible that their should be suspected any contempt of the Gospel which they could not learne . IV. Esau was hated of God for none other cause , but for that it so pleased him . Rom. 9.18 . V. If this opinion should be true , then would it follow that men should be condemned for nothing else but incredulitie : the which is not so . Ioh. 3.36 . Christ speaking of vnbeleefe , saith not that for it the wrath of God came vpon man , but remaineth vpon him . And why should we daily aske pardon for our sinnes , if nothing but incredulitie or vnbeleefe condemned vs ? nay , although that there were neuer any contempt of the Gospell , yet that corruption of originall sinne , were sufficient enough to condemne men . VI. Also that admiration which Paul hath , Rom. 9.20 . O man , who art thou which disputest with God● doth plainly shew that the cause of the decree of God in reiecting some , is vnsearchable : and that it doth not at all depend vpon any foreseene contumacie towards the grace of God offered in the Gospel . For if it were otherwise , we might easily giue a reason of Gods decree . August . epist. 105. saith very well . Who ( saith he ) created the reprobates , but God ? and why , but because it pleased him ? but why pleased it him ? O man , who art thou that disputest with God! Some Diuines perceiuing that this is an hard sentence , they goe about to mitigate it in this sort . The matter , say they , or obiect of predestination , is a reasonable creature , and that not simply or absolutely considered , but partly as it fell , partly as of it selfe it was subiect to fall : and thereupon God preordaining men from euerlasting , considered them , not simply as he was to make them men , but as they were such men as might fall into sinne , and againe be redeemed by Christ , and after called to the light of the Gospel . The efficient or first motiue cause , was not any foreknowne cause either this or that , but the meere will of God. For he disposeth all things not of , and by his foreknowledge , but rather according to the same . But these things albeit they may seeme to be subtile deuises , yet are they not altogether true . Reasons . I. The potter when he purposeth to make some vessell , doth not consider the clay , and regard in it some inherent qualitie , to make such a vessell , but he maketh it of such and such a forme , to this or that vse , euen of his alone free-will and pleasure . II. Rom. 9.21 . Hath not the potter power to make of the same lumpe one vessell to honour , and another to dishonour ? In which place we may not vnderstand by the name lumpe , all mankinde corrupted , and fallen , and so to be redeemed in Christ : for then Paul would not haue said that God made vessels of wrath , but rather that he did forsake them after they were made . III. This seemeth preposterous , that God did first foreknow mankind , created , fallen , and redeemed in Christ : and that afterward he ordained them so foreknown , to life or to death . For the ende is the first thing in the intention of the agent : neither will a most skilfull workman first prepare meanes by which he may be helped to doe a thing , before he hath set downe in his minde all the endes , both such as are most neere , and them that are very farre off . Now we know this , that mans creation ; and his fall in Adam , are but meanes to execute Gods predestination , and therefore are subordinate vnto it : but the ende of Gods decree is the manifestation of his glorie in sauing some , and condemning others . Therefore we may not once imagine that God did first consult of the meanes whereby he determined to execute his decree , before he deliberated of the election , and reprobation of man. The IIII. errour . Gods calling to the knowledge of the Gospell is vniuersall , yea of all men and euery singular person , without exception . The Confutation . This is a very vnreasonable position . Reasons . I. God would not haue all men called , Math. 20.16 . Many are called , but few are chosen . He saith not that all , but many are called . Christ in his Disciples first ambassage , chargeth them that they should not preach to the Gentiles of his comming : and to the Cananitish woman he saith , It is not lawfull to giue that which is holy vnto dogges . Mat. 13.11 . It is not giuen to euery one to know the mysteries of the kingdome of God. Rom. 16. 25. The mysterie of the Gospel ( whether it be meant of Christ , or the calling of the Gentiles ) was kept secret from the beginning of the world . II. There be many millions of men , which haue not so much as heard of Christ. Act. 14.16 . God in times past suffered all the Gentiles to walke in their owne waies . III. The greatest part of the world hath euer beene out of the Couenant . Eph. 2. 12. Ye were , I say , at that time without Christ , and were aliants from the common-wealth of Israel , and strangers from the couenants of promise , and had no hope , and were without God in the world : but now ye are no more strangers and forrenners , but citizens with the Saints . Obiect . They are said to be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not simply alienated , but abalienated from God : now how could they be abalienated , except either they or their predecessors had beene in the couenant ? Ans. The Gentiles are not said to be abalienated from the couenant , but from the common-wealth of Israel : because that God had then by certaine lawes , rites , and ceremonies , vtterly seuered , and distinguished the people of the Iewes from all other nations . Obiect . This generall calling is not to be vnderstood simply of the ministerie of the word , but of the will of God , deliuered presently after the fall in his vnwritten word , but afterward in his written word : and this all men ought to know , although many , through their owne default , know it not . Ans. But the Scriptures were committed to the custodie of the Church of God , and euery one was not credited with them . Rom. 3.2 . Vnto the Iewes were of credit committed the Oracles of God. 1. Tim. 3. 15. The Church is the pillar and ground of truth . Psal. 147. 19. He shewed his words vnto Iacob , and his statutes and lawes to the house of Israel . 20. He hath not dealt so with euery nation : therefore they haue not knowne his law●s . Psal. 76. 1. The Lord is famous in Iudea , and in Israel is his name great . Obiect . The couenant of Grace was made with Adam and Eue , and in them all mankind was receiued both into the Church , and couenant , and also called to the knowledge of God. Ans. I. This reason wanteth euen common reason and sense , to say that God giuing his promise in the daies of Adam and Noah , did in them call all mankind that should come after . II. Adam before his fall , did indeede receiue the grace both for himselfe , and for others also : and in the fall , he lost it both for himselfe , and for all others : but after the fall , he receiued the promise for himselfe alone , and not for the whole world , otherwise the first Adam should not onely haue beene a liuing creature , but a quickning spirit , the which is proper to the second Adam . 1. Cor. 15.45 . The conclusion . If we should graunt this doctrine to be true , then must we needes allow of these absurdities in diuinitie , which follow . I. That God would haue all , and each singular man to be saued : and withall he would haue some ordained to hatred , and perdition : or , That in regard of God , all men are elected , and redeemed , but in regard of the euent many perish . II. The guilt of Adams sinne must not be imputed to any one of his posteritie , because that God , hauing mercie of all generally in Christ , did take into the couenant of reconciliatiō all mankind . Now if but the guiltines of Adams fall be taken away , the punishment forthwith ceaseth to be a punishment , and corruption it selfe is by little and little abolished in all men . CHAP. 55. Of the state and condition of the Reprobates when they are dead . THe death of the Reprobate , is a separation of the bodie and the soule : of the bodie , that for a time it may lie dead in the earth : of the soule , that it may feele the torments of hell , euen vntill the time of the last iudgement : at which time the whole man shall be cast into the most terrible and feareful fire of hell . 1. Pet. 3.19 . By the which he also went and preached vnto the spirits that are in prison . Luk. 8. 2. Pet. 2.4 . For if God spared not the Angels that sinned , but cast them downe into hell , and deliuered them into chaines of darknes to be kept vnto damnation , &c. The reprobate when they die , doe become without sense and astonished , like vnto a stone : or els they are ouerwhelmed with a terrible horrour of conscience , and despairing of their saluation , as it were , with a gulfe of the sea ouer turning them . 1. Sam. 25.37 . Then in the morning when the wine was gone out of Nabal , his wife told him those wordes , and his heart died within him , and he was like a stone . 38. And about ten daies after the Lord smote Nabal that he died . Mat. 27.5 . And when he had cast downe the siluer pieces in the temple , he departed , and went and hanged himselfe . CHAP. 56. Of the condemnation of the Reprobates at the last iudgement . IN the last iudgement , at the sound of the trumpet , the liuing beeing striken with horrour and feare , shall be changed in a moment , the dead shall rise againe to condemnation : both the liuing and the dead shall then haue immortall bodies , but without glorie : and they standing vpon the earth at the left hand of Christ the Iudge , shall heare the sentence of condemnation : Depart from me ye cursed into euerlasting fire , which is prepared for the deuil and his angels . Ioh. 5.29 . And they shall come forth that haue done good , vnto the resurrection of life : but they that haue done euill , vnto the resurrection of condemnation . Matth. 25. 41. 1. Thess. 4. 16. For the Lord himselfe shall descend from heauen with a shout , and with the voice of the Archangel , and with the trumpet of God , and the dead in Christ shall rise first . 17. Then shall we , which liue and remaine , be caught vp with thē also in the cloudes , to meete the Lord in the ayre and so shal we be euer with the lord , CHAP. 57. Of the estate of the Reprobates in hell . AFter that the sentence of condemna●●on is pronounced , then followeth euerlasting death : whereof this is the estate . I. The Reprobates are separated from the presence and glorie of God. II. They are punished with eternall confusion , & most bitter reproches : because all their secret wickednesses and sinnes are reuealed . 2. Thess. 1.9 . Which shall be punished with euerlasting perdition , from the presence of the Lord , and from the glorie of his power . Math. 5.8 . Blessed are the pure in heart , for they shall see God. 1. Ioh. 2.28 . And now little children , abide in him , that when he shall appeare , we may be bold , and not be ashamed before him at his comming . III. They haue fellowship with the diuell and his angels , Math. 25.41 . IV. They are wholly in bodie and soule tormented with an incredible horrour , and exceeding great anguish , through the sense and feeling of Gods wrath , powred out vpon them for euer . Esai 66. 24. And they shall goe forth , and looke vpon the carkases of men , that haue transgressed against me : for their worme shall not die , neither shall their fire be quenched : and they shall be an abhorring vnto all flesh . Hereupon is the punishment of those that are condemned , called Hell fire , a worme , weeping , and gnashing of teeth , vtter darknesse , &c. Rev. 21.8 . But the fearefull , and vnbeleeuing , and the abominable , and murtherers , and whoremongers , and sorcerers , and idolaters , and all lyers , shal haue their part in the lake which burneth with fire and brimstone , which is the second death . Math. 13.42 . And shall cast them into a furnace of fire , ther● shall be weeping and gnashing of teeth . Esai 66. 24. A Corollarie . ANd this is the full execution of Gods decree of reprobation , whereby appeareth the great iustice of God in punishing sinne : from whence also commeth Gods glorie , which he propoundeth to himselfe , as the last & chiefest end in all these things . Therefore let euery Christian propound the same end vnto himselfe . Rom. 9.14 . What shall we say then ? is there vnrighteousnesse with God ? God forbid . 15. For he said to Moses , I will haue mercie on him to whome I will shew mercie : and will haue compassion on him on whome I will haue compassion . 16. So then , it is not in him that willeth , nor in him that runneth , but in God that sheweth mercie . 17. For the Scriptures saith vnto Pharaoh , For this same purpose haue I stirred thee vp , that I might shew my power in thee , and that my name might be declared throughout all the earth . 1. Cor. 10.31 . Whether therefore ye eate or drinke , or whatsoeuer ye doe , doe all to the glorie of God. CHAP. 58. Of the application of Predestination . THe right applying of Predestination to the persons of men , is very necessarie : and it hath two parts . The first is , the iudgement of particular predestination , and the second is , the vse of it . The iudgement and discerning of a mans owne predestination , is to be performed by meanes of these rules which follow . I. The Elect alone , and all they that are elect , not onely may be , but also in Gods good time , are sure of election in Christ to eternall life . 1. Corinth . 2.12 . 2. Cor. 13.5 . II. They haue not this knowledge from the first causes of Election , but rather from the last effects thereof : and they are especially two : The testimonie of Gods spirit , and the workes of Sanctification . 2. Pet. 1. 10. Romans 8.16 . III. If any doubt of this testimonie , it will appeare vnto them , whether it come from the Spirit of God , or their owne carnall presumption : First , by a full perswasion which they shall haue ; for the holy Ghost will not barely say it , but perswadeth such , that thay are the children of God , the which the flesh can not in any wise doe . Secondly , by the manner of perswasion : for the holy Ghost draweth not reasons ●rom the workes , or worthinesse of man , but from Gods fauour and loue : and this kinde of perswasion is far different from that which Satan vseth . Thirdly , by the effects of that testimonie . For if the perswasion arise from presumption , it is a dead perswasion : but contrarily , it is most liuely and stirring , if it come from the holy Ghost . For such as are perswaded that they are elected , and adopted children of GOD , they will loue god , they wil trust in him , and they will call vpon him with their whole heart . IV. If the testimonie of Gods spirit be not so powerfull in the elect , then may they iudge of their election , by that other effect of the holy ghost ; namely , Sanctification : like as we vse to iudge by heate that there is fire , when wee cannot see the flame it selfe . V. And of all the effects of sanctification , these are most notable . I. To feele our wants , and in the bitternes of heart to bewaile the offence of GOD in euery sinne . II. To striue against the flesh , that is , to resist , and to hate the vngodly motions thereof , and with griefe to think them burthenous & troublesome . III. To desire earnestly and vehemently the grace of God , and merite of Christ to obtaine eternall life . IV. When it is obtained , to account it a most pretious iewel . Phil. 3.8 . V. To loue the minister of Gods word , in that he is a minister , and a Christian , in that he is a Christian : and for that cause , if neede require , to be readie to spende our blood with them . Mat. 10.42 . 1. Ioh. 3.16 . VI. To call vpon God earnestly , and with teares . VII . To desire and loue Christs comming , and the day of iudgement , that an ende may bee made of the daies of sinne . VIII . To flie all occasions of sinne , and seriously to endeauour to come to newnesse of life . IX . To perseuere in these things to the last gaspe of life . Luther hath a good sentence for this purpose . Hee that will serue God , must , saith he , beleeue that which cannot bee seene , hope for that which is deferred , and loue God , when he sheweth himselfe an enemie , and thus remaine to the ende . VI. Nowe , if so be all the effects of the spirit are very feeble in the godly , they must know this , that God trieth them , yet so , as they must not therewith be dismaied , because it is most sure , that if they haue faith , but as much as a graine of mustard seede , and bee as weake as a young infant is , it is sufficient to ingraffe thē into Christ , & therefore they must not doubt of their election , because they see their faith feeble , and the effects of the holy Ghost faint within them . VII . Neither must hee , that as yet hath not felt in his heart any of these effects , presently conclude , that hee is a Reprobate : but let him rather vse the word of God , and the Sacraments , that hee may haue an inward sense of the power of Christ , drawing him vnto him , and an assurance of his redemption by Christs death and passion . VIII . No man may peremptorily set downe , that himselfe , or any other is a reprobate . For God doth oftentimes preferre those which did seeme to be most of all estranged from his fauour , to be in his kingdome aboue those , who in mans iudgement were the children of the kingdome . Hence is it that Christ saith : The Publicanes and harlots goe before you : and , many an one is called at the eleuenth houre , as appeareth by that notable example of the thiefe vpon the crosse . The vses , which may be made of this doctrine of predestination , are very many . First , for our instruction , we are taught these things . I. That there is neither any iustification by workes , nor any works of ours that are meritorious . For election is by the free grace of God : and therefore in like sort is iustification . For , as I saide before , the cause of the cause , is the cause of the thing caused . And for this reason , in the worke of saluation , grace doth wholly challenge al to it selfe . Rom. 11.5 . At this time there is a remnant through the election of grace . 2. Tim. 1.9 . Who hath saued vs , and called vs with an holy calling , not according to our workes , but according to his owne purpose & grace , which was giuen to vs , through Christ Iesus before the world was . Phil. 1. 29. Vnto you i● is giuen for Christ , that not onely ye should beleeue in him , but also suffer for his sake . Rom. 3.24 . Wee are iustified freely by grace . Tit. 3.5 . Not by the workes of righteousnesse , which we had done , but according to his mercie he saued vs. Ezech. 36. 27. I will cause you to walke in my statutes . Rom. 6.23 . The gift of God is eternall life . II. That Astrologie , teaching , by the casting of Natiuities , what men will be , is ridiculous , and impious : because it determineth , that such shall be very like in life , and conuersation , whom God in his predestination hath made vnlike . Iacob and Esau , borne of the same parents , and almost in the same moment of time , ( for Iacob held Esau by the heele as he was borne ) were of most vnlike dispositions , and had diuers euents . The like may we see in all twinnes , and others , which are borne at the same time . III. That God is most wise , omnipotent , iust , and mercifull . O the wonderfull riches , both of the wisdome and knowledge of God! howe vnsearchable are his iudgements , and his waies past finding on t ! Eph. 1.5 . Who hath predestinate vs , to be adopted through Iesus Christ vnto himselfe , according to the good pleasure of his will. Secondly , beeing the seruants of Christ we are admonished : I. To fight against all doubting and diffidence of our saluation , because it neither depēdeth vpon workes , nor faith , but vpon Gods decree which is immutable . Math. 24.24 . Luk. 10.20 . Reioice that your names are written in the booke of life . Rom. 8.33 . Who shall any thing to the charge of Gods chosen ? it is God that iustifieth , who shall condemne ? 2. Tim. 2.19 . This teacheth , that the anker of hope must be fixed in the trueth , and stabilitie of the immutable good pleasure of God : so that albeit our faith bee so tossed , as that it is in danger of shipwracke , neuerthelesse it must neuer sinke to the bottome , but euen in the middest of danger , take hold vpon repentance , as on a board & so recouer it selfe . II. To humble our soules vnder the mightie hand of God : for wee are as clay in the hand of the potter . Rom. 9.21 . They through infidelitie are broken off , but thou standest through faith . Be not high minded , but feare . III. To giue all glorie to God. 2. Thess. 2.13 . We ought to giue thankes alwaie to God for you brethren , beloued of the Lord , because that God hath from the beginning chosen you to saluation . IV. To beare crosses patiently . Rom. 8.29 . Those which he knewe before , he hath also pre●estinate , to be made like to the image of his sonne . This likenesse to Christ , is in bearing afflictions . Phil. 3.10 . That I may know him , and the vertue of his resurrection , and the fellowship of his afflictions , to be made conformable to his death . V. To doe good workes . Eph. 2. 10. Wee are his workemanship created in Christ Iesus to doe good workes , which God hath ordained , that we should walke in them . Thus much concerning Theologie . AN EXCELLENT TREATISE of comforting such , as are troubled about their Predestination , Taken out of the second answer of M. Beza , to D. Andreas , in the act of their Colloquie at Mompelgart , &c. VNlesse ( saith D. Andreas ) regeneratiō be alwaies vnited to baptisme , and remaineth in such as are baptized , howe should the troubled consciences of those be eased and cōforted , who because they feele not in themselues any good motions of gods holy spirit , finde none other refuge , but the Word and Sacraments , especially the Sacrament of Baptisme ? Now this remedie would be of small force , except it be opposed against those imaginations , which the diuell casteth into a troubled heart ; yea , except it taught such , that God is greater then our heart , who in Baptisme hath not onely offered vs the adoption of sonnes , but hath indeede bestowed the same vpon vs : as it is said by Christ , Hee that beleeueth , and is baptized , shall be saued . And by Paul , Ye which are baptized , haue put on Christ. Dauid beeing armed with the like comfort from his circumcision , feared not to ioyne battell with that great giant Goliah : and if this were not so , it must needs followe , that Baptisme were nothing els but an idle ceremonie , and also the persons of the Trinitie would be thought lyars . Wherefore those afflicted men , when Satan assaulteth them , must resist him with these wordes : Depart from me Satan , thou hast neither part nor portion in the inheritance of my soule , because I am baptized in the Name of the holy Trinitie , and so am truely made the sonne of God by adoption . And are these the strong weapons , which so many times , and in so many wordes , haue beene obiected against me by D. Andreas ? and whereby he hath gotten the victorie ? But because this his reason is somewhat intricate , I will explaine it after this sort . First , for the place of Scripture which he alleadgeth , namely , that God is greater then our hearts : It is so farre from comforting an afflicted conscience , that it will rather driue him to de●paire . Neither doth Iohn 1. epist. 3.20 . make mention of it , to ease such as are in despaire , shewing vnto them by that sentence , the greatnes of Gods mercies ; but rather that he might therby , euen bruise in peeces the hearts of proude persons , when they consider the greatnesse of Gods maiestie . And for the other place , when as a man doubteth of his saluation , and feeleth no testimonies of faith in himselfe , ( for such an one wee here speake of ) what comfort , thinke you , can hee haue in these wordes : Hee that beleeueth , and is baptized , shall be saued ? For hee would rather reason contrarily thus : I indeede am baptized , yet for al that I beleeue not , and therefore my Baptisme is not auaileable , I must needes be condemned . For the saying of August . in his treatise vpon Ioh. 6. is verie true , who speaking of Simon Magus , saith , What good did it to him to be baptized ? bragge not therefore , saith he , that thou art baptized , as though that were sufficient for thee , to inherit the kingdome of heauen . As for the place of Paul , Gal. 3. I shewed plainely before , how D. Andreas did violently wrest it to his purpose . Neither are his reasons taken from the absurditie that would follow , of more force then the former , albeit he maketh them especiall pillars to vnderproppe the truth of his cause . For , I pray you , is God of lesse truth , because his truth is neglected , and derided of them that contemne it ? Is the ceremonie of Baptisme therefore in vaine , because some refuse the grace offered in Baptisme : others ( if we may beleeue D. Andreas ) reiect that grace when they haue receiued it ? What ? Is not the Gospel therfore the power of God to saluation , because it is to such as beleeue not , the sauour of death to eternall death ? May not the Supper of the Lord , be a pledge of Gods couenant , because so may abuse these holy signes , or , ( as D. Andreas is of opinion ) the very bodie and blood of our Sauiour Christ ? And , that I may reason from that which is true in the experience of euery childe , can the Sunne be saide to be without light , because they which are blinde , and asleepe , haue no benefit by the light thereof , neither such as shut their eyes so close , that they will not enioy the comfort of the light ? But amongst all , this one is most childish , that D● Andreas will make this his principall argument , namely , that in vaine did men , thus tempted , flie at all vnto Baptisme , vnlesse we conclude with him , that all such as are baptized , are in Baptisme adopted the sonnes of God. For first , if this were a good consequent from baptisme , it were in vaine , for such an afflicted conscience , to gather vnto himselfe a testimonie from the word of God , and the other Sacrament of the Lords Supper , vnlesse we make all those to be in like sort regenerate and adopted , vnto whome the word of God is preached , and the Lords supper administred , either of which , for D. Andreas to affirme , is a bold vntruth . But to omit this , what if we graunt this which D. Andreas requireth concerning Baptisme ? may not for all that , any that is so tempted , by Satans pollicie , refell this great comforter , by his owne argument ? after this sort : I will grant D. Andreas your question : suppose I haue beene baptized and adopted the sonne of God , yet seeing you teach , that the grace of God is not so sure but that I may fal frō the same , as indeed I feele that I haue grieuously fallen , what doe you now els but lift me vp with one hand to heauen , and with the other cast me downe into hell ? What meane you therefore to teach me those things which are so farre from easing me , as that contrarily , they doe more and more lay out vnto me mine abominable and vngratefull heart ? See now what sure consolation , consciences grieuously afflicted may reape by this doctrine of their comforter D. Andreas . Now if any be desirous to know , what spirituall comfort is most meete to be ministred vnto consciences so troubled , I will shew them that which is grounded vpon a sure foundation , and which I my selfe haue often found to be true in mine owne experience : the which also I purpose to handle more largely , for the benefit of the Christian reader . First therefore we teach , contrarily to that which D. Andreas doth most falsly obiect against vs , that the eternall decree , or as Paul speaketh , the purpose of God , must not be sought in the bottomlesse counsel of God , but rather in the manifestation of it , namely , in his vocation , by the Word and Sacraments . This I speake of such as are of yeares of discretion , as they must needes be , whome we seeke to comfort in this place . Nowe because that externall vocation , is not proper onely to the elect ( for many are called , but fewe are chosen ) but such a vocation as is effectuall , that is , whereby the vnderstanding is not onely enlightened with the sauing knoweledge of God , but in the will also there is created a true , though not a perfect hatred of sinne , from whence ariseth an abhorring of sinne , and loue of that which is good , or rather a desire to will , and do that which is right . Therefore when wee see one thus dangerously tempted , we apply vnto his afflicted conscience , that true Nepenthes , and comfortable and restoratiue medicine , which is taken from Gods effectuall vocation , as it were out of an Apothecaries boxe . If therefore I haue to doe with such an one , who either was neuer called by the preaching of the Gospel , or if he were called , yet seemeth both to himselfe and others , neuer to haue regarded him that called : and hence concludeth that he is not in the number of them , whome God hath purposed to take pitie vpon : I forthwith tell him , that Satan plaieth the Sophister , in teaching him thus to conclude : for this his reason is as vntrue , as if a man looking at midnight , & seeing that the Sunne is not then risen , should therefore affirme that it would neuer rise . And this is that which when I obiected to D. Andreas , pag. 482. he very boldly corrupting my meaning printed this as mine assertion , Say vnto a man that is asflicted , the sunne is risen , although as yet it be not risen . But I teach not lies , howesoeuer this deprauation of my wordes came from D. Andreas printers , or himselfe . And whereas D. Andreas excepted , that this consolation were to no purpose , because he that was afflicted might doubt whether this sunne would euer rise or not : I answered to him , that which the printers haue quite left out , and which I will now therefore more fully repeat . I was woont therefore to tell the partie thus troubled , after he had forsaken his false and diueli●h position : that although an externall vocation were not of force enough to appease an a●flicted conscience , yet it was of sufficient force and efficacie against the deuill . For I tell him that they which neuer had externall nor internall calling , they ( if wee regard an ordinarie calling ) must needes perish : but whosoeuer is once called , he hath set as it were● his foote in the first entrie into the kingdome of heauen : and vnlesse it be by his owne default , he shall come afterwards into the courts of God , & so by degrees into his Maiesties pallace . And for the confirmation of this , I vse diuers waies . For why , say I , doubtest thou of his good will towards thee , who in mercy hath sent me a minister to cal thee vnto him ? thou hast no cause , vnlesse thou alleadge the number of thy sinnes . If this be all , why , oppose the infinite greatnes of Gods mercie against thy sinnes , who hath sent me to bring thee vnto him . The Lord vouchsafeth to bring thee into the way of the elect , why art thou a stumbling blocke vnto thy selfe ? & refusest to ●ollow him ? If thou feelest not as yet inwardly thy selfe to be stirred forward , pray that thou maist be-know this for a most sure truth , that this desire in thee is a pledge of God● fatherly good will towards thee . He neither can , nor will be wanting to this which he hath stirred vp in thee . After these exhortations , I shewe him , howe some are called at the eleuenth houre , how the Gentiles after many thousand yeares were called to be Gods people , how the theefe was saued vpon the crosse : these and other remedies I vsed , whereof , I neuer remember , that it repented me . But if I deale with such as haue before obeyed the Lords calling , and either by reason of some grieuons sinne into which they haue fallen , or because they haue absented themselues from the Church of GOD , or in that they , refusing publike and priuate admonitions , haue beene offensiue to the Church , or which in mine experience , hath befallen many very good and godly persons , whilest they satisfie not th●mselues they are so altogither busily conuersant in reprehending and iudging themselues that they for a while forget the mercie of God : with these , to omit such as for some natural infirmities , are , if they procure not speedy helpe of some expert Minister , most dangerously tempted , with these I say , I vse this order . First , I desire that they intimate vnto me , that which especially grieueth thē , and as I vnderstand both , the thing , and measure thereof by them : I take especiall care of this , that they beeing already ouermuch cast down , that I then , by the seuere denunciation of the Law , doe not quite ouerturne them : yet so as that I doe not altogither withdrawe them either from condemning their former sinnes , or the meditation of Gods iudgement : And so , as much as I can , I temper the words of consolation , as that I nothing cloak Gods anger against them for their sinnes . After I haue thus prepared them , I then demand , whether they haue beene euer in this case or no ? Nay , ( say they , for the most part ) the time was , when I was in great ioy and peace of conscience I serued the Lord , then was I an happie person , full of faith , full of hope : But now wretch that I am , I haue lost my first loue , and there is nothing vexeth me more , then to remember those times past . But say I , whether consideration is more grieuous vnto thee , the apprehension of Gods iudgements , or the dislike of thy selfe that thou shouldest offend so gratious and so louing a father ? Both , say they , but especially the latter . Therefore , say I , sinne also displeaseth thee in that it is sinne , namely , because it is euill , and God who is goodnesse it selfe , is offended with it ? It is euen as you tolde vs , say they , and I am now ashamed that so vile and wicked a wretch as my selfe , should come before so gratious and mercifull a father . Then I tell them , that no man is offended , but rather is glad , when he can iniurie one whome hee hateth : this they graunt , and withall say , God forbidde , that albeit the Lord hate me , I in like sort should hate him , vnto whome , if it were possible , I would be reconciled againe . Then I adde this : Bee of good comfort , my deare brother , you are in good case . For who can loue God , especially when he is wounded by him ? who can bewaile the losse of his friendshippe ? who can desire to come againe into his fauour , but he , whom God still loueth although for a time he be angrie with him ? except peraduenture you haue not learned thus much , that the knowledge of our saluation commeth not from flesh and blood , but from God himselfe , who first vouchsafed to instruct vs , and from Christ Iesus , manifesting the Father vnto vs : And that it is Gods blessing , that we doe loue God , who loued vs first , when we were his enemies . You haue therefore , my good brother , iust cause , why you should be greatly displeased with many things past , but there is no cause why you should despaire . Briefly , you haue inwardly , and , as it were , dwelling with you , euident testimonies of you future reconciliation with God : especially if you cease not to pray vnto him earnestly , who hath laid the foundation of repentance in you , to wit , a dislike of sinne , and a desire to be reconciled vnto him . The sheep which wandered out of the fold ceased not to be a sheep , albeit it went astray for a time : you now are that sheep , to whome that faithfull sheapheard of al those sheep , which the father hath committed to him , leauing those ninetie and nine , doth not so much by my ministerie , declare that he seek●th you , as hauing alreadie sought you , though you not seeking him , hath indeede founde you . Knocke ( saith he ) and it shall bee opened vnto you . And haue you nowe forgotten those promises , which were so often made to them that repent ? and also which they had experience of , who in the sight of the world were in a desperat case . But I , saith he , againe feele no motions of the Comforter , I haue nowe no sense of faith , or hope : but I feele all the contrarie . Nay say I , you deceiue your selfe , as I tolde you before . For it is the Comforter alone , which teacheth you to hate sinne , not so much for the punishment , as because it is euill and disliketh God , albeit hee shewe not himselfe so fully at the first : because you had so many waies grieuously offended him , as that he seemeth for a while quite to forsake you . And , that you haue not quite lost him , but that hee is yet in some secret corner of your soule , from whence at your instant praiers he will shewe himselfe vnto you , this will plainely declare vnto you , which I now admonish you of the second time . But let vs graunt as much as you can say : yet , sure it is , that your faith was not dead , but onely possessed with a spirituall lethargie . You liued in the wombe of your mother , and there were ignorant of your life . A drunken man , although hee loose for a time the vse of reason , and also of his limmes , yet he neuer looseth reason it selfe . You would think that in winter the trees were dead , but they spring againe in the sommer season . At night the Sun setteth , but in the next morning it riseth againe . And howe often see wee by experience , that he which at one time tooke the foile in a combate , at another did win the price ? And knowe this , that in the spirituall combate of the flesh with the spirit , the like we may see in many , partly by reason of the weaknes of our nature , partly through sloth to resist , and partly for default to beware . To these he replieth for such temptations are very hardly remooued , I would to God , saith he , I could perswade my selfe that these promises belonged to me . For my present estate constraineth me to doubt , whether I am the childe of God , or not . Laus Christo nescia finis . A briefe table directing the Reader of this booke to the principall things in the same . ABsence in a Pastor when allowed . 77 externall Abstinence . 48 Abstraction . 21 Abuse of Gods name & creatures . 55 Accusations on malice . 97 vniust Accusations . 98 Accusing conscience . 18 to Acknowledge God , what . 39 Acknowledge others good gifts . 98 Actuall sinne . 20 Adam representing all men . 16 his estate in innocency . 12 his fall . 15 priuate Admonition . 141 Adoption . 124 Adulterie what . 82 lightly punished . 85 Affections corrupted . 19 Afflictions . 124,137 Affiance in God. 39 All , how said to be saued . 169 Allowance of others sinnes . 21 Ambition how healed . 135 our Ancestours how saued . 104 Andreas opinion confuted . 180 Angels with their nature & office . 11 their fall . 13 it was more grieuous then mans . 15 they serue the elect . 142 rash Anger . 73 preseruatiues against Anger● 135 slowe to Anger . 78 snappish Answers . 75 curteous Answers . 78 Antichrist Satans subiect . 35 his sinne . 72 when first at Rome . 36 Apologie . 136,139 Apostates Satans subiects . 35 Apostasie . 166 Iasciuious Aparrell . 84 decent Apparell . 86 Approbatiō of idolatry cōdēned . 45 Approching to God how . 52 to his throne . 119 Application of Gods promises necessarie . 119 Armour complet with parts . 129 Arrius condemned . 41 Astrologie . 56,57 Artes which are vnlawfull . 91 Assaults of a Christian about his calling . 130 his faith . 131 sanctification . 134 assent . 139 Asseueration . 59 Assurance of knowlege . 118 Atheisme . 40 Atheists Satans subiects . 35 Authoritie ouer creatures lost . 23 Authoritie must be obeyed . 68 B Babling . 97 Ballades . 85 Banketting . 85,87 on the Sabbath day vnconuenient . 65 Bankerupts . 90 Baptisme . 107,152 the matter , water , 109 the forme . 109 the couenants in Baptisme . 109 vse of it . 111 Bargaining . 89 the Beast who . 47 pleasures with Beasts . 82 to Beare , what it signifieth . 95 the Birth of sinne . 21 Bitter speaking . 73,97 Blasphemie . 19,55 Blessednes . 144 in what . 144 Blessing of children . 67 Boasting . 97 the Bodie corrupted . 19 punished . 19 amorous Bookes● 85 Booke of life . 144 to Bow downe to , what . 43 Bounds not to be remooued . 91 Brawling . 73 Buriall of the dead . 79 Burning of the flesh . 82 Buyers sinne . 89 Buying . 89 Buggerie . 82 C Callings must be sanctified with praier . 60 a Calling to liue in . 92 effectuall Calling . 114 how wrought . 116,117 vneffectuall Calling . 164 all are not Called . 174 Calling on God. 52,139 Carelesse vsing of Gods name . 55 Ceremonies . 121 Chastitie . 85,88 Charming . 51 Cherubims defend not images . 45 Children must obey parents . 67 Childrē freed from it by the pope . 72 Cherubims why painted with wings . 11 Choice of one God. 42 Censures . 95 Christ the foundation of election . 24 how subordinate to election . 24 why God and man. 24,25 his infirmities . ibid. vnion of two natures . 25 Conception . ibid. sanctification . ibid. assumption of flesh . ibid. Communion of properties . 26 distinction of both natures . 27 how two wills in him . ibid. his natiuitie . ibid. Circumcision . 28 office . ibid. princes his vicegerents . ibid. as Mediatour he hath none . 29 his Priesthood . ibid. he satisfied onely for the elect . 29,168 how he did it . 29 his passion . 9,29 agonie . 30 sncrifice . ibid. he is the altar . ibid. how a priest . ibid. humiliation . 31 accursednesse . ibid. dead . ibid. power of it . 32 buried . 31 descension into hell what . 31 abolishing of death . 32 fulfilling of the Law. 32 intercession . 32,33 his propheticall office . 33 regall office . 33,34 exaltation . 33 bodie is visible . 34 resurrection . 33 power of it . 125 ascension . 34 his sitting at Gods right haud . 34 prerogatiue royall . 35 his iustice ours . 123 things spoken of him as God and man. 26 his manhood exalted . 27 he that onely lawgiuer . 33 his merits infinite . 133 his surrendring his kingdome to his father . 36 Christ when receiued . 118 Christian conuersation . 128 Church goods are not to be sold. 89 the Church may appoint holy daies . 62 Ciuill authoritie in Bish. of Rome Antichrist . 36 Comedies . ●5 Combats vnlawfull . 75 Cōforts for aff●cted cōsciences . 132 Combat of afflicted conscience . 129 Commemoration of the creature . 55 Commendation for well doing to be vsed . 100 Commaundements to man in innocencie . 13 Companie . 85 want of Compassion . 74 Complaints . 74 Compunction . 165 Concupiscence . 100 Conception of sinne . 21 Condemnation is by man. 164 Confession of sinnes . 119 Confidence in creatures . 41 Cookes must keepe the sabbath . 63 Coniuring . 50 Coniunction with God. 115 Conscience corrupted . 18 not Comforted by a generall election . 172 Concealing of sinnes . 21,99 Consent in sinne . 21 Contentation . 92 Contentions . 74 Contempt of superiours . 71 Contempt of Gods seruice . 48 Corne for the poore . 75 Conuersation . 58 to Couet , what . ●00 Counterfait wares . 89 Countenance austere . 74 Couetousnes . 89 Couenant of grace and workes . 36 , 102 Couenant with sathan . 49 who are in the Couenant . 108 Contracts how , & with whome . 88 Contingencie not taken away by gods decree . 9 Controuersies how decided . 75 Conuersion to God whence . 19 Crauing pardon for sinnes . 119 Credulitie . 98 Creation . 10 creatures must not be vsed hardly . 74 Cryings . 74 Crosses . 136 Crueltie . 72 Cursings . 55 Custome in sinne . 21 Constātine , & what figure he saw . 4● D Damage in goods a punishment . 23 Damnation . 164,171 Dauncing . 85 Death a punishment . 23 Death not to be feared . 142 Death of the elect . 141 Death driuen farre off . 20 Decalogue . 36 Decree of God. 8 it is secret . 164 Degrees in sinning . 20 Degrees in deuills . 15 Defence of a mans selfe . 81 Deniall of our selues . 1●8 Derision is persecution . 74 Derision of Gods creatures . 55 of superiours . 71 Desire to please God. 40 desires of the flesh how auoided . 135 holy Desperation . 117 Deuils . 36 what they can doe . 49 Differences of actuall sinne . 21 Disdaine . 95 Disobedience . 71 Distinction of dominions a punishment . 23 Distinction of persons . 6 Distrust in God. 40 Dissolute life . 58 Doubtfulnes . 40,132 Dreames . 19 Diuination . 50 Discerning . 126 Duties of man to himselfe . 71 E Eares of corne may be pulled to satisfie hunger . 80 Eating , with circumstances . 87 Edict of the law . 36 Edification . 140 Elders , fathers . 66 Elect know themselues elect . 163 election . 23,114,146 by Christ. 24,114 meanes of election . 24,36 it is Gods gift . 114 it is not generally of all . 168 notes of election . 177 elect can not finally fall . 160 elect haue dominion ouer creatures . 124 Elohim , what . 1 eleuation in the masse . 48 enchantments . 51 enterludes . 85 enuie . 74,95 entising to sinne . 21 encourage such as feare God. 81 equalitie in contracts . 93 errours of Predest . confuted . 149 estate of infidelitie . 16 estate of the elect after death . 141 , 143,144 estate of wicked men . 175 estimation of our selues . 20 eternall life . 144 eternall ioy . 145 eternall destruction . 23,174,175 euangelicall promises indefinite . 132 euill things , how good with God. 9 , 10 euill thoughts . 20 excellencie of gifts reuerenced . 69 excuse of sinne whence . 18 execution of Gods decree . 23 execution of election . 25 execution of the decree of reprobation . 164 exposition of scripture to xpe . 33 externall obseruation of the sabbath . 65 extolling of a mans selfe aboue others . 72 eyes full of adulterie . 84 F the Fall of a christian souldier . 130 , 131 the remedies . 131 before my Face what . 39 the Fall. 14 Falling from God. 166 decreed of God. 16,173 Faith. 117,120,155 a temporarie faith . 166 how faith is begotten . 33,103 degrees in working it . 118 degrees in Faith. 120 Faith how shaken . 120 not commaunded in the morall law . 121 Faires may not be on the sabbath . 65 the Faithfull alone haue title to Gods goods . 124 False witnesse . 95 False sentence . 91 Fasting . 53,88 Father what . 66 Fatherlesse . 74 Feare of God. 40 of de●th . 166 to offend God. 127 Feasts . 87 to idols . 45 at Feasts leaue somewhat . 87 Feeble not to be inuried . 74 Fighting . ibid. Flatterie . 97 Flight in persecution . 140 Forgerie . 99 Foreknowledge of God. 9 Fornication . 82 Found things restore . 89,94 Free-will not taken away by Gods decree . 9 Free-will . 151,153 Frowardnes . 74 Funerals how to be solemnized . 79 Fulnes of bread . 85 G Gaine lawfull . 91 vnlawfull . ibid. Gaming for gaine . ibid. Gate , what . 63 Gifts of the holy Ghost not saleable . 89 Gleanings . 80 Glorification . 141 perfect Glorie . 144 Glorie of God sought aboue all . 100 it is the ende of all . 146 , 176 Gospell . 103 thought follie . 20 God is , and what . 1 he is denied . 20 his nature . 1 simplenes . 2 infinitenesse . 2 he hath neither subiect nor adiunct . 2 his essence . ibid. immutabilitie . ibid. searcher of the heart . 3 the life of God. ibid. how he willeth euill . 3 his loue , mercie , &c. ibid. what God can doe . 5 his glorie knowne onely to himselfe . ibid . how God is knowne to man. ibid. God the Father . 7 his properties . ibid. God the Sonne . ibid. he onely incarnate . 24 how sent . 7 how the Word . ibid. his properties . 7 God the holy Ghost . 8 Gods operation and operatiue permission . 9 thy God , what . 38 others gods , what . 38 , 39 Good meaning . 20 Good name . 99 Goodnes of the creature . 11 Gouernment of Christs Church . 35 when corrupted . 48 Grace can not be extinguished . 160 Grapes may be plucked . 79 Grief for others & our own sins . 127 Grauen image . 43 Grudges . 74 Guiltlesse , what . 54 H Hallow the sabbath . 61 Hardnes of heart . 23 Hard , and soft heart . 42 Hatred of God. 42,164 of our neighbour . 74 Heauens threefold . 11 Hellenisme . 40 Heresies spring frō original sin . 17,18 Hell fire . 176 Holy Ghost . 8 not Christs father . 25 Holines of mind . 126 of memorie . ibid. conscience . ibid. will. 127 affections . ibid. bodie . 128 Honour what . 83 Hope . 39,127 Hope of pardon . 118 House coueted . 100 Humilitie . 40 Hungring after grace . 118 Hunting . 81 Husbandrie on the sabbath . 65 Hypocrisie . 47,48 I Idlenes . 88 Iealous what . 43,44 Iesting at scripture . 58 Iewes . 35 Idolatrie . 45 Idolaters . 35 Idol . 43 Idolatrous seruice may not be heard . 45 Idolaters sorie when they omit their fained worship . 18 Illumination . 126 Iehouah . 38 Image of God. 11 how much of Gods Image we reteined . 17 Ingrossing commodities . 90 Infamie a punishment . 23 Infants how saued . 114 Infants in the couenant . 108 Infants which condemned . 164 Ingratitude . 72 Inhabitants of the world . 11 Inholders dutie . 63 Ignorance from Adam . 17 sinne of Ignorance . 21,22 Impatience in afflictions . 41 Impotencie of minde . 17 of will. 19 Inclination to euill . 17 Impuritie of conscience . 18,19 Inescation . 21 Iniuries . 74 Indulgences . 47 Imputatiō of mans sins to Christ. 31 Imputation of Christs righteousnes to man. 122 imputatiue iustice prooued . 123,156 Iosephs pietie . 98 Iourneies on the sabbath day . 65 Iudaisme . 40 Images in Churches vnlawfull . 44 Infirmities to be concealed . 78,97,99 Infirmities of the bodie couered by Christ. 33 Infidels how damned . 167 Ioy in the holy Ghost . 128 Iudgements of God must be regarded . 58 Iudging . 99 last Iudgement . 143 Iust dealing . 92 Iugling . 51 Iustice. 129 of the faithfull . 160 Iustification . 121,122 second Iustification confuted . 157 Intermission of Gods seruice . 48 Interpreting amisse . 75 Interpreting wel . 98 Iustice inherent . 156 K to Kill , what , who , when . 73 the Knowledge of Gods law bruiseth the heart . 177 the Knowledge of the Gospel . 118 Kings are fathers . 66 L Labour commanded . 88 Labourers must be paid . 74,91 Law of God morall . 36 the Lawe can not be fulfilled in this life . 160 vse of the Law. 101 vse of it in the regenerate . 102 Church Lawes by Christ. 33 Lawe . 95 Lawyers sinne . 91 Leagues , which are lawfull . 78 Leagues with infidels . 79 Leagues with the godly . 54 Lenitie in correction . 72 Lending freely . 94 Life vnoffensiue . 81 vnordinate . 88 long Life promised to children . 67 Lordships distinguished . 23 Lottes . 56 Loue of God. 39,41 markes of it . 40 Loue of God in Christ. 113 Loue of the creature more then god . 41 the Lords supper . 111 Lower roome at table . 87 Lying . 54,96 Lucke good and bad . 56 Lust of heart . 82 Lutherans consubstantiation . 112 M Madnes a punishment of sinne . 23 Magistrates fathers . 66 Magistrates winking at sinne . 21 Magistrates to be obeyed . 68 Magicke . 49 Magitians . 35,41,49 Magitians not to be sought vnto . 51 Malice 95 Man and wife abusing their libertie . 84 Mans creation with circumstances . 12 , 13 created mutable . 13 his fall . 15 Man Gods image . 45,56 pleasures with Men. 82 Manichees condemned . 41 Mariage to be sanctified with praier . 60 Mariage without parents consent . 71 with infidels . 46 Marie Christs mother continued a virgine . 27 Marcion . 41 Martyrdome . 139 Marchandise solde to an idolatrous vse . 46 Masse may not be heard . 45 Mayming of the bodie . 74 Meditation of the creation on the Sabbath . 65 Meditation of Christs passion . 31 Meditation in the promises of the Gospel . 118 Meanes of Gods worship . 52 Members of Christ. 116 Gods mercie aboue his iustice . 44 Merit of congruitie . 154 of condignitie . 161 the Minde corrupted . 17 MINISTERS , fathers . 66 Ministers sinnes . 21 Ministers dutie . 52 Mirth at meate . 87 Miseries of our neighbour . 77 Modestie . 85 Monasticall vowes . 47 Monkes . 91 Monuments of idolatrie . 46 Mortification . 124 Mourning . 80 Mother , what . 67 Mothers must nurse their owne children . 72 Musicke lawfull . 81 Musicke in Churches . 47 Murder vnpardonable . 75 N Naamans worship in the Temple of Rimmon . 45 Name of God. 54 good Name . 99 Necromancie . 50 Neglect of Gods seruice . 48 Neighbours who and how to be loued . 66,74 Non-residencie reprooued by scripture and councels . 76,77 Notions of the minde . 17 O Obedience to god how measured by him . 48 Obedience to superiours . 69 Obedience to the law . 20 euangelicall Obedience . 129 Occasiōs of strife how ministred . 76 Offences against superiours . 71 equalls . 72 inferiours . 72,77 Old men fathers . 67 Operation of God. 9 Oppression . 89 Originall sinne . 17 not taken away by baptisme . 152 Outward actuall sinne . 20 Originall sinne deserueth death . 173 Othes . 59 lawfull . ibid. vnlawfull . ibid. P Particular perswasion of saluation . 119 Paines in childbirth . 23 a Punishment for sinne . 23 Parents how said to be holy . 108 Parents prolong their childrens life . 67 Patience in perils . 39 Patience with preseruatiues . 137 Peace of God. 148 Perfection of sinne . 21 Permission of euill . 14 Periurie . 5 Peoples dutie in Gods seruice . 52 petition . 60 Peters fall . 22 Pirats . 91 philosophie . 81 phisicke . 81 pictures . 44 plague . 81 plaies . 85 Pledges to be restored . 75,90 to be redeemed . 93 strange Pleasures . 82 pollution . 197 pollution by night . 84 the Pope Antichrist . 35 Popish superstitions . 47,58 popish fasting . 48 popish traditions . 48 power of the law . 102 of Christs death . 126 preaching of the Gospel an image of Christ. 45 it begetteth faith . 33 praier . 138 praiers of the faithful . 139 to creatures . 49 a meanes to sanctifie Gods creatures . 60 praiers on particular occasions . 60 praising of God in heauen . 145 Predestination . 10,167 it is both of the Elect and reprobate . 149 immutable . 150 not by foreseene workes in man. 172 it may be knowne . 177 what it is to the Papists . 146 Predestination applied . 176 preseruatiues against assaults of temptation . 131 vocation . 131 faith . 132 sanctification . 134 presumption . 22,42 pride . 42 promises of God and man. 36 promises must be kept . 94 pronenesse to diseases a punishment . 22 pronouncing vniust sentence . 96 propagation of sinne . 17 profession of God commanded . 39 , 138 processions . 45 prognostications . 56 prophesies . 50 prophanations of sabbaths . 64 punishments of sinne . 22 punishments inflicted by superiours to be borne . 69 punishments how to be inflicted . 70 Q Quarrellings . 74 R Railings forbidden . 74 Raising of prises in wares . 89 Remission of sinnes . 122 reioycing at our neighbors good . 77 Rebaptizing . 110 Rebellion inward . 20 Recreation . 81 Relikes of idols vnlawfull . 46 Reliefe of such as are godly . 140 Remember , what it signifieth . 61 Representing of God in an image . 44 Reprobates . 165 how farre they may go in godlines . 164 Reprobates may know the lord . 165 haue temporary faith . 165 a tast of the heauenly gifts . ibid. outward holines . ibid. their falling from God. ibid. death . 175 condemnation . ibid. estate in hell . 176 Reprobation . 163 Reprobate sense . 17 Reuerence to superiours with many branches . 68 Reuenge . 74 Restitution . 89,94 Repentance . 129 howe in Reprobates . 165 howe in God. 2 Resurrection . 143 Reading sometimes begetteth faith . 103 to rise early on the Sabbath . 63 Rogues . 91 Robberies . ibid. the Romish Hierarchie . 48 Rules for the communion of properties . 7,26 Rules for vowes . 52 Rules for equalitie in contracts . 93 Rules for the interpretation of the decalogue . 37 Rules for such as would be saued . 103 S Sabellius condemned . 41 Sabbath commanded in Paradice . 63 Sabbath . 61 how sanctified . 63 how morall and ceremoniall . 63,64 why changed . 64 a Sabbath daies worke . 62 preparation to the Sabbath . 64 how prophaned . 65 Sacraments . 104 how necessarie . 107 Sacrifice and Sacrament differ . 107 Saluation . 146,171 Saluation according to the Church of Rome . 146 Saints not to be praied for . 49 Samuel raised vp , not true Samuel . 50,51 Sanctuaries . 76 to Sanctifie what . 61 Sanctification of Gods creatures . 60 Sanctification with the effects thereof . 124 Satans shifts to cause infidelitie . 132 Satan Gods ape . 50 his Sacraments . 50 Scandals . 76 Scriptures only expoūded by Christ. 34 Serpents head bruised . 171 Second causes are not frustrate by Gods decree . 8 Securitie . 20,42 Seruice of God in heauen . 145 Sellers sinne . 89 Seruants eie seruice . 72 Shame of nakednes a punishment . 22 Shooting . 81 Signes in the sacraments . 105 Sinne what . 13 mortall Sinne. 160 why it raigneth in man. 102 one Sinne forgiuen all forgiuen . 134 Sinne corrupteth onely faculties . 17 Sinnes of omission and commission . 20 Sinne against the holy ghost . 22,166 Sixe daies to worke . 62 Single life . 87 Sobrietie . 86 Soule punished . 23 Sorrow for sinne . 136 Societie with infidels . 46 Soules in heauen . 142 Southsaying . 50 christian Souldier . 129 Spirit of slumber . 18 Spirituall drunkennes . ibid. Sports on the Sabbath . 65 Starres what force they haue . 57 Stealing . 88 Step-parents to be honoured . 66 Strangers not to be iniuried . 78,80 the Sting of death . 142 Subiect to satan . 35 Subiection to Satan a punishment . 23 Suretiship . 94 Suites in law . 47 Supremacie in the Pope , a note of Antichrist . 35 Superstition . 56 Suspitions . 96 Superiours dutie to inferiours . 70 Superiours to be reuerenced . 67 they must speake first . 68 Subiects are freed from their allegiance to their prince by the Pope . 72 Swearing any way . 55 T to Take the name of god in vaine . 54 Talke corrupt . 85,97 table Talke . 87 Tales raised . 97,98 Taunting . 75 Tempting of God. 41 Temptation . 21,130,132 Tempter . 129 Terrour of conscience . 19,23 Terrours for well doing . 19 Testament . 103 Thanksgiuing . 52,60,130 Theologie , what . 2 Theft how punished . 91,92 Thrift . 92 Titles of God where to be vsed . 5● Titles may be giuen to men . 68 Trafficke with infidels . 46 Transubstantiation . 112 Trembling at gods presence . 23,113 Trials of suites before infidels . 47 Trouble of minde . 23 Truth to be spoken . 92 Truces . 79 Turkes the deuils subiects . 35 the two Trees in Eden . 13 Tyrants to be obeyed . 69 Tyrants punishment . 75 V Vanitie from Adam . 18 Vaine-glorie . 96 Vertue of creatures lost by sinne . 23 Vices not to be allowed , 96,97 abstained from . 98 to Visite . 44 Viuification . 126 Vowes . 47,53 Vncharitable opinions of such as feare God. 20 Vnion with God. 41 Vnion of christians with Christ. 115 spirituall Vnderstanding . 126 Vniust dealing . 88 Vnprofitable warres . 89 Vsurie . 90 W Washing in baptisme . 109 Wasting others goods . 72 Wages deteined . 75 Wantonesse . 84 Christian Warrefare . 129 Warriars . 129 Weights falsified . 89,93 Wedlocke . 87 Will corrupted . 19 Will worship . 47 spirituall Wisdome . 126 Witches . 52 Wishing . 101 Witnesse . 98 the Worke of God. 8 Works of the elect , howe acceptable to God. 98 the World and parts thereof . 11 how the godly esteem of the World. 127 the Word how first reuealed . 33 the Word preached a meanes of saluation 33 to sanctifie Gods creatures . 60 Wise in his own conceit . 73 Widowes not to be iniuried . 75 to Winne men to religion . 51 Wares to be saleable . 93 Gods worship when corrupted . 48 meanes by which God is Worshipped . 50 Workes iustifie not . 151,161 Workes foreseene . 172 Worme of conscience . 176 Whole man punished . 23 Worshipping the beast . 47 of deuills . 49 Z Zeale of Gods glorie . 58,127 FINIS . AN EXPOSITION OF THE SYMBOLE OR CREEDE OF THE APOSTLES , ACCORDING TO THE TENOVR OF THE SCRIPTVRE , AND the consent of the Orthodoxe Fathers of the Church : reuewed and corrected BY William Perkins . They are good Catholikes , which are of sound faith and good life . August . lib. quaest . in Matth. cap. 11. PRINTED BY IOHN LEGAT PRINTER to the Vniuersitie of Cambridge . 1600. TO THE RIGHT HONOVRABLE , EDWARD Lord Russell , Earle of Bedford . Grace , and peace , &c. RIght Honourable , excellent is the saying of Paul to Titus , To the pure all things are pure : but to the impure and vnbeleeuing is nothing pure , but euen their mindes and consciences are defiled . In which wordes he determines three questions . The first , whether things ordained and made by God , may become vncleane or no ? his answer is , that they may : and his meaning must be conceiued with a distinction . By nature , things ordained of God are not vncleane : for Moses in Genesis saith , that God saw all things which he had made , and they were very good : yet they may become vncleane either by lawe , or by the fault of men . By law , as when God forbids vs the things which in themselues are good : without whose commandement , they are as pure as things not forbidden . Thus for the time of the olde Testament God forbade the Iewes the vse of certaine creatures ; not because they were indeeede worse then the rest , but because it was his pleasure vpon speciall cause to restraine them , that he might put a difference betweene his owne people and the rest of the world : that he might exercise their obedience , and aduertise them of the inward impuritie of minde . Now this legall impuritie was abolished at the ascension of Christ. By the fault of men things are vncleane when they are abused , and not applied to the ends for which they were ordained . The second question is , to whome things ordained of God are pure ? He answers , to the pure : that is , to them whose persons stand iustified and sanctified before God in Christ in whome they beleeue : who also doe vse Gods blessings in holy manner to his glorie and the good of men . The third question is , who they are to whome all things are vncleane ? his answer is , to the vncleane : by whome he vnderstands all such I. whose persons displease God , because they doe not indeede beleeue in Christ : II. who vse not the gifts of God in holy manner , sanctifying them by word and praier : III : who abuse them to bad endes , as to riot , pride , and oppression of men , &c. Nowe that to such , the vse of all the creatures of God is vncleane , it is manifest : because all their actions are sinnes in that they are not done of faith : and a mans persons must first please God in Christ , before his action or worke done can please him . Againe they vse the blessings and creatures of God with euill conscience , because so long as they are forth of Christ , they are but vsurpers thereof before God. For in the fall of the first Adam we lost the title and interest to all good things : and though God permitte the vse of many of them to wicked men ; yet is not the former title recouered but in Christ the second Adam , in whome we are aduanced to a better estate then we had by creation . Hence it followes necessarily , that ( to omit all other things , ) Nobilitie , though it be a blessing and ordinance of God in it selfe , is but an vncleane thing , if the enioyers thereof be not truly ingrafted into Christ , and made bone of his bone and flesh of his flesh . The blood vnstained before men , is stained blood before God by the fall of Adam , if it be not restored by the blood of Christ the lambe of God. And hence it follows againe , that Nobilitie must not dwell solitarie , but combine her selfe in perpetuall fellowship with heartie loue and syncere obedience of pure and sound religion : without the which all pleasant pastimes , all sumptuousnes of building , all brauerie in apparell , all glistering in gold , all delicate fare , all delightfull musicke , all reuerence done with cappe and knee , all earthly pleasures and delights that heart can wish , are but as a vanishing shadow , or like the mirth that beginnes in laughing and endes in woe . A happie thing were it , if this consideration might take place in the hearts of all noble men : it would make them honour God that they might be honoured of God with euerlasting honour : and it would make them kisse the Sonne least he be angrie , and they perish in the way . I speake not this as though I doubted of your Lordships care in this very point : but mine onely meaning is to put you in minde , that as you haue begunne to cleane vnto Christ with full of purpose of heart , so you would continue to doe it still , and doe it more : & withal to manifest the same vnto the whole world , by honouring Christ with your owne honour , and by resembling him specially in one thing , in that , as he grew in stature and yeares , he also grew in grace and fauour with God and men . And for this very cause ( without any consideration of earthly respects ) I further present vnto you an Exposition of another part of the Catechisme , namely the Symbole or Creede of the Apostles : which is indeede the very pith and substance of Christian religion , taught by the Apostles , imbraced by the ancient fathers , sealed by the blood of martyrs , vsed by a Theodosius the Emperour as a meanes to ende the controuersies of his time : and hereupon hath beene called the b rule of faith , the d keye of faith . And furthermore I hope that your Lordship will accept the same in good part , the rather because you vouchsafed when you were in Cambridge to be an hearer thereof when it was taught and deliuered . Thus crauing pardon for my boldnes , I take my leaue , commending your L. and yours to the protection of the Almightie . Ann. 1595. Apr. 2. Your L. to command , William Perkins . The Contents of the booke . The Creede . pag. 185 Faith. 187 God. 198 The three persons . 202 The Father . 205 Gods omnipotencie . 212 The Creation . 217,221 Gods counsel . 218 The creation of heauen . 228 The creation of Angels . 231 The creation of man. 236 Gods prouidence . 242 Adams fall , and originall sinne . 252 The couenant of grace . 259 The title , Iesus . 262 The title , Christ. 266 The title , Sonne . 271 The title , Lord. 278 The Incarnation of Christ. 279 Christs humiliation . 295 Christs passion . 297 Christs arraignment . 300 Christs execution . 328 Christs sacrifice . 350 Christs triumph . 356 Christs buriall . 367 The descension of Christ. 372 Christs exaltation . 378 Christs Resurrection . 380 Christs ascension . 396 Christs sitting at , &c. 407 Christs intercession . 409 Christs kingdome . 417 The last iudgement . 420 Of the holy Ghost . 436 The Church . 451,488 Predestination . 453 The mysticall vnion . 483 The communion of Saints . 500 The forgiuenesse of sinnes . 506 The resurrection of the bodie . 509 Life euerlasting . 516 In handling of the foresaid points for orders sake , is considered , 1. The meaning , or such points of doctrine as are necessarie to bee knowne thereof . 2. The duties to be learned thereby . 3. The comforts that Gods pleople may gather thence . AN EXPOSITION OF THE CREED . I beleeue in God. &c. NO man iustly can be offended at this , that I begin to treat of the doctrine of faith without a text ; though some be of mind , that in Catechising the minister is to proceed as in the ordinary course of preaching , onely by handling a set portion of scripture : & therefore that the handling of the Creede beeing no scripture , is not conuenient . Indeede I graunt , that other course to bee commendable : yet I doubt not , but in Catechising the minister hath his libertie to followe or not to followe a certaine text of scripture , as we doe in the vsuall course of preaching . My reason is taken from the practise of the Primitiue Church ; whose Catechisme ( as the author of the Epistle to the Hebrues sheweth ) was contained in sixe principles or grounds of religion , which were not taken out of any set text in the old Testament : but rather was a forme of teaching gathered out of the most cleare places thereof . Hence I reason thus : That which in this point was the vse and manner of the Primitiue Church , is lawfull to be vsed of vs now : but in the Primitiue church it was the manner to catechize without handling any set text of scripture : and therefore the ministers of the Gospell at this time may with like libertie do the same : so be it they doe confirme the doctrine which they teach with places of scripture afterward . Nowe to come to the Creede , let vs begin with the name or title thereof . That which in English we call the Apostles Creed , in other tongues is called Symbolum , that is , a shot or a badge . It is called a shot , because as in a feast or banquet euery man payeth his part : which beeing all gathered , the whole ( which we call the shot ) amounteth : and so out of the seuerall writings of the Apostles ariseth this creed or briefe confession of faith . It is a badge , because as a souldier in the field by his badge and liuerie is knowne of what band he is , and to what captaine he doth belong : euen so by this beleefe a christian man may be distinguished and knowne from all Iewes , Turkes , Atheists , and all false professours : and for this cause it is called a badge . Againe it is called the creed of the Apostles , not because they were the pēners of it , conferring to it besides the matter a the very style & frame of words as we haue thē now set down . Reason . I. there are in this creed certen words & phrases which are not to be found in the writings of the Apostles , and namely these : He descended into hell ; the Catholike Church . The latter whereof no doubt a first began to be in vse , when after the Apostles daies the Church was dispersed into all quarters of the earth . Secondly if both matter and wordes h●d beene from the Apostles , why is not the creede Canonicall Scripture , as well as any other of their writings ? III. The Apostles had a summarie collecollection of the points of Christian religion which they taught , and also deliuered to others to teach by ; consisting of two heads , faith and loue : as may appeare by Pauls exhortation to Timothie , wishing him to keepe the patterne of wholesome wordes : which he had heard of him in faith and loue , which is in Christ Iesus . Nowe the Creed consists not of two heads but of one , namely of faith only & not of loue also . Wherfore I rather think , that it is called the Apostles Creede because it doth summarily conteine the cheife and principall points of religion , handled and propounded in the doctrine of the Apostles : and because the points of the Creede are conformable and agreeable to their doctrine and writings . And thus much of the title . Now let vs heare what the creed is : It is a summe of things to be beleeued concerning God and concerning the Church , gathered forth of the scriptures . For the opening of this description . First I say , it is a summe of things to be beleeued , or an abridgement . It hath beene the practise of teachers both in the newe and olde Testament to abridge and contract summarily the religion of their time . This the Prophets vsed . For when they had made their sermons to the people they did abridge them and penned thē briefly : setting them in some open place , that all the people might reade the same . So the Lord bad Habakuk to write the vision which he sawe , and to make it plaine vpon tables , that he may runne that readeth it . And in the newe testament the Apostles did abridge those doctrines , which otherwise they did handle at large , ●s as may appeare in the place of Timothie afore named . Nowe the reason ●hy both in the old and newe Testament the doctrine of religion was abridged , is that the vnderstandings of the simple , as also their memories might be hereby helped , and they better inabled to iudge of the trueth , and to discerne the same from falshood . And for this ende the Apostles Creede beeing a summary collection of things to bee beleeued , was gathered briefly out of the word of God b for the helping of memory and vnderstanding of men . I adde that this Creede is concerning God and the Church . For in these two points consisteth the whole summe thereof . Lastly , I say , that it is gathered forth of the scripture , to make a difference between it and and other writings , and to shew the authoritie of it , which I will further declare on this manner . There bee two kinde of writings in which the doctrine of the Church is handled , and they are either diuine or Ecclesiasticall . Diuine , are the bookes of the olde and newe Testament penned either by Prophets or Apostles . And these are not onely the pure word of God , but also the scripture of God : because not onely the matter of them but the whole disposition thereof with the style and the phrase was set downe by the immediate inspiration of the holy ghost . And the authoritie of these bookes is diuine , that is , absolute and soueraigne , and they are of sufficient credit in and by themselues needing not the testimonie of any creature , not subiect to the censure either of men or Angels , binding the consciences of all men at all times , and beeing the only foundation of faith , and the rule and canon of all trueth . Ecclesiasticall writings are all other ordinarie writings of the Church consenting with Scriptures . These may be called the word or trueth of God , so far forth as their matter or substance is consenting with the written word of god : but they cannot be called the scripture of God because the style and phrase of them was set downe according to the pleasure of man , and therefore they are in such sort the word of God , as that also they are the word of men . And their authoritie in defining of trueth and falshood in matters of religion is not soueraigne , but subordinate to the former : and it doth not stand in the authoritie and pleasures of men & councels , but in the consent which they haue with the scriptures . Ecclesiasticall writings are either generall , particular , or proper . Generall , are the Creedes and confessions of the Church dispersed ouer the whole worlde , and among the rest the Creede of the Apostles , made either by the Apostles themselues , or by their hearers and disciples , apostolicall men deliuered to the Church , and conueied from hand to hand to our times . Particular writings are the confessions of particular Churches . Proper writings are the bookes and confessions of priuate men . Nowe betweene these we must make difference . For the Generall Creede of the Apostles , ( other vniuersall Creeds in this case not excepted ) though it be of lesse authoritie then scripture ; yet hath it more authoritie then the particular & priuate writings of Churches and men . For it hath beene receiued and approoued by vniuersall consent of the Catholike Church in all ages , and so were neuer these : in it the meaning and doctrine can not be changed by the authoritie of the whole Catholike Church : and if either the order of the doctrine or the wordes whereby it is expressed , should vpon some occasion be changed , a particular Church of any country can not do it , without Catholike consent of the whole Churche : yet particular writings and confessions made by some speciall Churches may be altered in the words & in the points of doctrine by the same Churches without offence to the Catholike Church . Lastly it is receiued as a rule of faith among all Churches to trie doctrines & interpretations of scriptures by , not because it is a rule of it selfe , for that the scripture is alone ; but because it borroweth his authoritie frō scripture with which it agreeth . And this honour no other writings of men can haue . Here some may demand the number of Creedes . Ans. I say but one Creede , as there is but one faith : and if it be alleadged that wee haue many Creedes , as besides this of the Apostles , the Nicene Creede and Athanasius Creed , &c. I answer , the seuerall Creedes and confessions of Churches containe not seueral faiths and religions , but one and the same : and this called the Apostles creede is most ancient , and principall : all the rest are not newe Creedes in substance , but in some points penned more largely for the exposition of it , that men might better auoid the heresies of their times . Further , it may be demanded , in what forme this Creede was penned ? Ans. In the forme of an answere to a question . The reason is this . In the Primitiue Church , when any man was turned from Gentilisme to the faith of Christ , and was to be baptised , this a question was asked him , What beleeuest thou● then he answered according to the forme of the Creede , I beleeue in God , &c. And this maner of questioning was vsed euen from the time of the Apostles . When the Eunuch was conuerted by Philip , he said , What doth let me to be baptised ? Philip said , If thou doest beleeue with all thine heart , thou maist . Then he answered , I beleede that Iesus Christ is the sonne of God. By this it appeares , that although all men , for the most part , amongst vs can say this Creede , yet not one of a thousand can tell the ancient and first vse of it : for commonly at this day of the simpler sort it is saide for a prayer , beeing indeede no prayer : and when it is vsed so , men make it no better then a charme . Before we come to handle the particular points of the Creede , it is very requi●ite that we should make an entrance thereto by describing the nature , properties , and kindes of faith , the confession and ground whereof is set forth in the Creede . Faith therefore is a gift of God , whereby we giue assent or credence to Gods word . For there is a necessarie relation betweene faith and Gods word . The common propertie of faith is noted by the author of the Hebrewes , when he saith , Faith is the ground of things hoped for : and , the demonstration of things that are not seene . For all this may be vnderstood , not onely of iustifying faith , but also of temporarie faith , and the faith of miracles . Where faith is said to be a ground , the meaning is , that though there are many things promised by God , which men doe not presently enioy , but onely hope for ; because as yet they are not : yet faith doth after a sort giue subsisting or beeing vnto them . Secondly it is an euidence or demonstration , &c. that is , by beleeuing a man doth make a thing as it were visible , beeing otherwise inuisible and absent . Faith is of two sorts : either common faith , or the faith of the Elect : as Paul saith , he is an Apostle according to the faith of Gods elect : which also is called faith without hypocrisie . The common faith is that , which both elect and reprobate haue , and it is threefold . The first is historicall faith , which is , when a man doth beleeue the outward letter and historie of the word . It hath two parts ; knowledge of Gods word , and an assent vnto the same knowledge : and it is to be found in the deuill and his angels . So Saint Iames saith , the deuills beleeue and tremble . Some will say , what a faith haue they ? Ans. Such as thereby they vnderstand both the Law and the Gospell : besides they giue assent to it to be true : and they doe more yet , in that they tremble and feare . And many a man hath not so much . For amongst vs , there is many a one which hath no knowledge of God at all , more th●n he hath learned by the common talke of the world : as namely , that there is a God , and that he is mercifull , &c. and yet this man will say , that he beleeueth with all his heart : but without knowledge it can not be that any should truly beleeue , and therefore he deceiu●th himselfe . Quest. But whence haue the deuils historical faith ? were they illuminated by the light of the spirit ? Ans. No : but when the Gospell was preached , they did acknowledge it , and beleeued it to be true , and that by the vertue of the reliques of Gods image , which remained in them since their fall . And therefore this their faith doth not arise from any speciall illumination by his spirit , but they attaine to it euen by the very light of nature , which was left in them from the beginning . The second kinde of faith is Temporarie faith , so called because it lasteth but for a time and season , and commonly not to the ende of a mans life . This kinde of faith is noted vnto vs in the parable of the seede , that fell in the stonie ground . And there be two differences or kindes of this faith . The first kinde of temporarie faith hath in it three degrees . The first is , to knowe the Word of God and particularly the Gospell . The second , to giue an assent vnto it . The third , to professe it , but to goe no further : and all this may be done without any loue to the word . This faith hath one degree more then historicall faith . Examples of it we haue in Simon Magus , Acts 8.13 . who is saide to beleeue , because he held the doctrine of the Apostle to be true ; and withall professed the same : and in the deuils also , who in some sort confessed , that Christ was the sonne of the most highest , and yet looked for no saluation by him , Mark. 5.7 . Act. 19.15 . And this is the common faith that abounds in this land . Men say they beleeue as the Prince beleeueth , and if religion change they will change . For by reason of the authoritie of princes lawes , they are made to learne some litle knowledge of the word : they beleeue it to be good , and they professe it : & thus for the space of thirtie or fourtie yeares men heare the word preached , and receiue the sacraments , beeing for all this as voide of grace as euer they were at the first day : and the reason is , because they doe barely professe it , without either liking or loue of the same . The second kinde of temporarie faith hath in it fiue degrees . For by it first a man knowes the word . Secōdly he assenteth vnto it . Thirdly , he professeth it . Forthly , he reioiceth inwardly in it . Fiftly , he bringeth forth some kind of fruit : and yet for all this hath no more in him , but a faith that will faile in the ende ; because he wanteth the effectuall application of the promise of the Gospel , and is without all manner of sound conuersion . This faith is like corne in the house top , which groweth for a while , but when heate of sommer commeth , it withereth . And this is also set forth vnto vs in the parable of the seede , which fell in a stonie ground , which is hastie in springing vp : but because of the stones , which will not suffer it to take deepe roote , it withereth . And this is a very common faith in the Church of God : by which many reioyce in the preaching of the word , and for a time bring forth some fruits accordingly with shewe of great forwardnesse , yet afterward shake off religion and all . But ( some will say ) how can this be a temporarie faith , seeing it hath such fruits ? Ans. Such a kind of faith is temporarie , because it is grounded on temporarie causes which are three . I. A desire to get knowledge of some straunge points of religion . For many a man doth labour for the fiue former degrees of temporarie faith , onely because he desires to get more knowledge in Scripture , then other men haue . The second cause is a desire of praise among men , which is of that force that it will make a man put on a shewe of all the graces , which God bestoweth vpon his owne children , though otherwise he want them : and to goe very farre in religion ; which appeareth thus . Some there are which seeme very bitterly to weepe for the sinnes of other men , and yet haue neither sorrow nor touch of conscience for their owne : and the cause hereof is nothing else but pride . For he that sheddes teares for an other mans sinnes , should much more weepe for his owne , if he had grace . Againe , a man for his owne sinnes will pray very slackly and dully , when he prayeth priuately : and yet when he is in the companie of others , he praies very feruently and earnestly . From whence is this difference ? surely often it springeth from the pride of heart and from a desire and praise among men . The third cause of temporarie faith is profit , commoditie , the getting of wealth and riches : which are common occasions to mooue to choose or refuse religion , as the time serueth : but such kinde of beleeuers embrace not the Gospell because it is the Gospell , that is , the gladde tydings of saluation ; but because it brings wealth , peace , and libertie with it . And these are the three causes of temporarie faith . The third kinde of faith is the faith of Miracles : when a man grounding himselfe on some speciall promise or reuelation from God , doth beleeue , that some straunge and extraordinarie thing , which he hath desired or foretold , shall come to passe by the worke of God. This must be distinguished from historicall and temporarie faith . For Simon Magus hauing both these kinds of faith , wanted this faith of miracles , and therefore would haue bought the same of the Apostles for money . Yet we must know that this faith of miracles may be in hypocrites , as it was in Iudas , and at the last iudgement it shall be found to haue bin in the wicked and reprobate ; which shall say to Christ , Lord , in thy name we haue prophesied , and cast out deuills , and done many great miracles . And thus much for the three sorts of common faith : Now we come to the true faith , which is called the Faith of the Elect. It is thus defined : Faith is a supernaturall gift of God in the minde , apprehending the sauing promise with all the promises that depend on it . First , I say , it is a gift of God , Philip. 1.29 . to confute the blinde opinion of our people , that thinke that the faith whereby they are to be saued , is bredde and borne with them . I adde that this is a gift supernaturall ; not onely because it is aboue that corrupt nature in which we are borne , but also because it is aboue that pure nature , in which our first parents were created . For in the state of innocencie they wanted this faith , neither had they then any neede of faith in the same God as he is Messias : but this faith is a new grace of God added to regeneration after the fall , and first prescribed and taught in the couenant of grace . And by this one thing , faith differeth from the rest of the gifts of God , as the feare of God , the loue of God , the loue of our brethrē , &c. for these were in mans nature before the fall , and after it , when it pleaseth God to call vs , they are but renewed : but iustifying faith admits no renuing . For the first ingrafting of it into the heart , in the conuersion of a sinner after his fall . The place and seate of faith ( as I thinke ) is the minde of man , not the will : for it stands in a kind of particular knowledge or perswasion , and there is no perswasion but in the minde . Paul saith indeede , that we beleeue with the heart , Rom. 10. but by the heart he vnderstands the soule without limitation to any part . Some doe place faith in the minde , and partly in the will , because it hath two parts ; knowledge , and affiance : but it seemes not greatly to stand with reason , that one particular and single grace should be seated in diuerse parts or faculties of the soules . The forme of faith is , to apprehend the promise , Gal. 3. 14. that we might receiue the promise of the spirit through faith : and , Ioh. 1.12 . to receiue Christ , and to beleeue , are put one for another ; and to beleeue , is to eate and drinke the bodie and blood of Christ. To apprehend properly , is an action of the hand of man , which laies hold of a thing , and pulls it to himselfe : and by resemblāce it agrees to faith , which is the hand of the soule , receiuing and applying the sauing promise . This apprehension of faith , is not performed by any affection of the will , but by a certen and particular perswasion , whereby a man is resolued that the promise of saluation belongs vnto him . Which perswasion is wrought in the minde by the holy Ghost , 1. Cor. 2.12 . And by this , the promise which is generall is applied particularly to one subiect . By this one action , sauing faith differeth from all other kindes of faith . From historicall ; for it wanteth all apprehension , and standeth onely in a generall assent . From temporarie faith , which though it make a man to professe the Gospell and to reioyce in the same , yet doth it not throughly applie Christ with his benefits . For it neuer brings with it any thorough touch of conscience or liuely sense of Gods grace in the heart . And the same may be said of the rest . The principall and maine obiect of this faith is , the sauing promise , God so loued the world , that he gaue his onely begotten sonne , that whosoeuer beleeues in him , shall not perish , but haue euerlasting life . But some will say , Christ is commonly said to be the obiect of faith . Ans. In effect it is all one to say the sauing promise , and Christ promised , who is the substance of the couenant . Christ then as he is set forth vnto vs in the word & Sacraments , is the obiect of faith . And here certaine questions offer themselues to be skanned . The first , What is , that particular thing , which faith apprehendeth ? Answ. Faith apprehendeth whole Christ God and man. For his godhead without his manhoode , and his manhoode without his godhead doth not reconcile vs to God. Yet this which I say must be conceiued with some distinction according to the difference of his two natures . His godhead is apprehended not in respect of his essence or nature , but in respect of his efficacie manifested in the manhood , whereby the obedience thereof is made meritorious before God : as for his manhoode , it is apprehended both in respect of the substance or thing it selfe , and also in respect of the efficacie and benefits thereof . The second , In what order faith apprehends Christ ? Answ. First of all it apprehendes the very bodie and bloode of Christ : and then in the second place the vertue and benefits of his bodie and blood : as a man that would feele in his bodie the vertue of meate and drinke , must first of all receiue the substance thereof . To goe forward . Besides this mayne promise , which concernes righteousnesse and life euerlasting in Christ , there be other particular promises touching strength in temptations , comfort in afflictions , and such like , which depend on the former : and they also are the obiect of iustifying faith : and with the very same faith we beleeue them , wherewith we beleeue our saluation . Thus Abraham by the same faith wherewith he was iustified , beleeued that he should haue a sonne in his olde age , Rom. 4.19,22 . And Noe by that faith whereby he was made heyre of righteousnes , beleeued that he and his familie should be preserued in the floode : this conclusion beeing alwaies laide downe , that , To whome God giues Christ , to them also he giues all things needefull for this life or the life to come , in and by Christ. And hereupon it comes to passe that in our prayers , besides the desire of things promised , we must bring faith whereby we must be certenly perswaded , that God will graunt vs such things as he hath promised : and this faith is not a newe kind or distinct faith from iustifying faith . Thus we see plainly what sauing faith is . Whereas some are of opinion , that faith is an affiance or confidence , that seemes to be otherwise : for it is a fruit of faith , and indeede no man can put any confidence in God , till he be first of all perswaded of Gods mercie in Christ towards him . Some againe are of minde , that loue is the very nature and forme of faith : but it is otherwise . For as confidence in God , so also loue is an effect which proceedeth from faith . 1. Tim. 1.5 . The ende of the law is loue from a pure heart and good conscience and faith vnfained . And in nature they differ greatly . Christ is the fountaine of the waters of life . Faith in the heart is as the pipes and leads that receiue in , and hold the water : and loue in some part is as the cocke of the conduit , that lets out the water to euery commer . The propertie of the hand is to hold , and of it selfe it can not cut : yet by a knife or other instrument put into the hand , it cuts : the hand of the soule is faith , and his propertie is to apprehend Christ with all his benefits , and by it selfe it can doe nothing else ; yet ioyne loue vnto it , and by loue it will be effectuall in all good duties . Now to proceede further : first we are to consider , how faith is wrought : secondly , what be the differences of it . For the first , faith is wrought in and by the outward ministerie of the Gospell , accompanied by the inward operation of the spirit , and that not suddenly , but by certaine steps and degrees : as nature frameth the bodie of the infant in the mothers wombe , 1. by making the brain and heart , 2. by making veines , sinewes , arteries , bones : 3. by adding flesh to them all . And the whole operation of the spirit stands in two principall actions . First , the enlightening of the minde : the second , the moouing of the will. For the first , the holy Ghost inlightens mens minds with a further knowledge of the law then nature can affoard ; and thereby makes them to see the sinnes of their hearts and liues with the ouglines thereof , and withall to tremble at the curse of the law . Afterward the same spirit opens the eye to vnderstand and consider seriously of righteousnes and life eternall promised in Christ. This done , then comes the second worke of the holy ghost , which is the inflaming of the will , that a man hauing considered his fearefull estate by reason of sinne , and the benefits of Christs death , might hunger after Christ ; and haue a desire not so much to haue the punishments of sinne taken away , as Gods displeasure : and also might enioy the benefits of Christ. And when he hath stirred vp a mā to desire recōciliation with god in Christ , then withall he giues him grace to pray not onely for life eternall , but especially for the free remission and pardon of all his sinnes : and then the Lords promise is , Knocke and it shall be opened , seeke and ye shall finde . After which he further sendes his spirit into the same heart that desireth reconciliation with God , and remission of sinnes in Christ ; and doth seale vp the same in his heart by a liuely and plentifull assurance thereof . The differences & degrees of faith are two : I. a weake faith : II. a strong faith . Concerning the first , this weake faith shewes it selfe by this grace of God , namely an vnfained desire , not onely of saluation ( for that the wicked and graceles man may haue ) but of reconciliation with God in Christ. This is a sure signe of faith in euery touched and humbled heart , and it is peculiar to the elect : and they which haue this , haue in them also the ground and substance of true sauing faith : which afterwardes in time will grow vp to greater strength . Reasons : I. Promise of life euerlasting , is made to the desire of reconciliation , Psal. 10.17 . Lord , thou hast heard the desire of the poore . Psal. 143. 6. My soule desireth after thee , as the thirstie lande . Psal. 145. 19. He will fulfill the desire of them that feare him . Matth. 5.6 . Blessed are they that hunger and thirst after righteousnesse , for they shall be satisfied . Reuelat. 21.6 . I will giue vnto him which is a thirst , of the well of the water of life freely . II. The hungering desire after grace is a sanctified affection : where one affection is sanctified , all are sanctified : where all are sanctified , the whole man is sanctified : and he that is sanctified , is iustified and beleeues . III. God accepts the will and desire to repent and beleeue , for repenting and beleeuing indeed : wherefore this desire of reconciliation ( if it be soundly wrought in the heart ) is in acceptation with God as true faith indeede . But carnall men will say , If faith , yea true faith shew it selfe by a desire of reconciliatiō with God in Christ for all our sinnes , then we are well ynough , though we liue in our sinnes : for we haue very good desires . I answer , That there be many sundrie fleeting motions and desires to doe good things which grow to no issue or head , but in time vanish as they come . Nowe such passions haue no soundnesse in them , and must be distinguished from the desire of reconciliation with God , that comes from a bruised heart● and brings alwaies with it reformation of life : therefore such whatsoeuer they are that liue after the course of this world , and thinke notwithstanding that they haue desires that are good , deceiue themselues . Now faith is saide to be weake , when a man either failes in the knowledge of the Gospell ; or else hauing knowledge , is weake in grace to applie vnto himselfe the sweet promises thereof . As for example , we know that the Apostles had all true sauing faith ( except Iudas ) and when our Sauiour Christ asked them , whome they thought that he was ; Peter in the person of the rest , answered for them all , and said ; Thou art Christ , the Sonne of the liuing God : for which our Sauiour commended him , and in him , them all , saying : Thou art Peter , and vpon this rocke , ( that is , vpon Christ , which Peter confessed in the name of them all ) will I build my Church . And yet about that time we shall finde in the Gospell , that they are called men of little faith . Now they failed in knowledge of the death of Christ , and of his passion , and resurrection ; and were caried away with a vaine hope of an earthly kingdome . And therefore when our Sauiour shewed them of his going downe to Ierusalem and of his sufferings there , Peter a little after his notable confession beganne to rebuke Christ , and said , Master haue pitie on thy selfe , this shall not be vnto thee . And vntill he had appeared to them after his death , they did not distinctly beleeue his resurrection . Again , weake faith though it be ioyned with knowledge , yet it may faile in the applying or in the apprehension & appropriating of Christs benefits to a mans owne selfe . This is to be seene in ordinarie experience . For many a man there is of humble and contrite heart , that serueth God in spirit and truth , yet is not able to say without great doubtings and wauerings ; I know and am fully assured that my sinnes are pardoned . Now shall we say , that all such are without faith ? God forbid . Nay , we may resolue our selues , that the true child of God may haue a hungering desire in his heart after reconciliation with God in Christ for all his sinnes with care to keepe a good conscience , and yet be weake sometime in the apprehension of Gods mercie and the assurance of the remission of his owne sinnes . But if faith faile either in the true knowledge , or in the apprehension of Gods mercies , how can a man be saued by it ? Ans. We must know that this weake faith will as truly apprehend Gods mercifull promises for the pardon of sinne , as strong faith , though not so soundly . Euen as a man with a palsie hand can stretch it out as well to receiue a gift at the hand of a king , as he that is more sound , though it be not so firmely and steadfastly . And Christ saith , that he will not breake the bruised reede , nor quench the smoking flaxe . The Church of Rome beares men in hand , that they are good Catholicks , if they beleeue as the Church beleeues ; though in the meane season they can not tell what the Church beleeues . And some Papists commend this faith by the example of an old deuout father , who beeing tempted of the deuill , and asked how he beleeued ; answered that he beleeued as the Church beleeued : beeing againe asked how the Church beleeued , he answered , as I beleeue : whereupon the deuill ( as they say ) was faine to depart . Well , this fond and ridiculous kind of faith we renounce , as being a meanes to nuzle men in blindnes , superstition , and perpetuall ignorance : yet withall we doe not denie but that there is an implicite or infolded faith ; which is , when a man as yet hauing but some little portion of knowledge in the doctrine of the Gospel , doth truly performe obedience according to the measure thereof ; and withall hath care to get more knowledge , and shewes good affection to all good meanes whereby it may be increased . In this respect a certaine ruler , who by a miracle wrought vpon his child , was mooued to acknowledge Christ for the Messias , and further to submit himselfe to his doctrine , is commended for a beleeuer : and so are in the like case , the Samaritanes . And thus much of weake faith : which must be vnderstood to be in a man not all the daies of his life , but while he is a yong babe in Christ. For as it is in the state of the bodie , first we are babes and grow to greater strength as we grow in yeres ; so it is with a christian man. First he is a babe in Christ , hauing weake faith , but after growes from grace to grace , till he come to haue a strōg faith : example wher●of we haue in Abraham , who was strong and perfect both in knowledge and apprehension . This strong faith is , when a man is indued with the knowledge of the Gospell and grace to apprehend and apply the righteousnes of Christ vnto himselfe for the remission of his owne sinnes : so as he can say distinctly of himselfe and truely , that he is fully resolued in his owne conscience , that he is reconciled vnto God in Christ for all his sinnes , and accepted in him to life euerlasting . This degree of faith is proper to him that beginnes to be a tall man and of ripe yeares in Christ. And it commeth not at the first calling of a man vnto grace . And if any shall thinke that he can haue it at the first , he deceiueth himself . For as it is in nature : first we are babes , & then as we increase in yeares , so we growe in strength : so it is in the life of a Christian ; first ordinarily he hath a weake faith , and after growes from grace to grace , till he come to stronger faith : and at the last he be able to say , he is fully assured in his heart and conscience of the pardon of his sinnes & of reconciliation to God in Christ. And this assurance ariseth from many experiences of Gods fauour and loue in the course of his life by manifold preseruations and other blessings , which beeing deepely and duly considered bring a man to be fully perswaded , that God is his God , and God the father , his father , and Iesus Christ his redeemer , and the holy Ghost his sanctifier . Now howesoeuer this faith be strong , yet is it alwaies imperfect , as also our knoweledge is ; and shall so long as wee liue in this worlde be mingled with contrarie vnbeleefe and sundry doubtings more or lesse . A great part of men amongest vs , blinded with grosse ignorance , say they haue faith , and yet indeede haue not . For aske them what faith they haue , they will answere , they beleeue that God is their father , and the Sonne their redeemer , &c. aske them how long they haue had this faith , they will answer , euer since they could remember : aske them whether they euer doubt of Gods fauour ? they will say , they would not once doubt for all the world . But the case of these men is to bee pitied : for howesoeuer they may perswade themselues , yet true it is , that they haue no sound faith at all : for euen strong faith is assaulted with temptations and doubtings : and God will not haue men perfect in this life , that they may alwaies goe out of themselues , and depend wholly on the merite of Christ. And thus much of these two degrees of faith . Nowe in whome soeuer it is , whether it be a weake faith , or a strong , it bringeth forth some fruit , as a tree doth in the time of sommer . And a speciall fruite of faith , is this confession of faith , I beleeue in God , &c. so Paul saith , With the heart a man may beleeue vnto righteousnesse , and with the mouth man confesseth to saluation . Confession of faith is , when a man in speech and outwarde profession doth make manifest his faith for these two causes . I. That with his mouth outwardly he may glorifie God and doe him seruice both in body and soule . II. That by the confession of his faith , he may seuer himselfe from all false Christians , from Atheists , hypocrites , and all false seducers whatsoeuer . And as this is the dutie of a Christian man , to make profession of his faith ; so here in this Creede of the Apostles , wee haue the right order and forme of making confession set downe , as we shall see in handling the parts thereof . The Creede therefore setts downe two thinges concerning faith , namely , the action of faith and his obiect , which also are the parts of the Creed . The action in these wordes , I beleeue : the obiect in all the wordes following , in God the Father Almightie , maker , &c. And first let vs beginne with the action . I beleeue in God ] Wee are taught to saie , I beleeue , not vvee beleeue , for two causes . First because ( as wee touched before ) in the Primitiue Church this Creede was made to bee an aunswere to a demaunde or question , which was demaunded of euery particular man that was baptized : for they asked him thus ; What doest thou beleeue ? then he aunswered , I beleeue in God the Father , &c. And thus did euerie one of yeares make profession of his faith : and it is likely that Peter alluded hereunto , saying the stipulation or aunswere of a good conscience maketh request to God. The second cause is , howesoeuer we are to pray one for another by saying● O our Father , &c. yet when we come to yeares , we must haue a particular faith of our own : no man can be saued by another mans faith , but by his owne , as it is said : The iust shall liue by his faith . But some will say , this is not true , because children must be saued by their parents faith : the aunswere is this , the faith of the parent doth bring the child to haue a title or interest to the Couenant of grace and to all the benefits of Christ : yet doth it not applie the benefits of Christs death , his obedience , his merits , and righteousnesse vnto the infant : for this the beleeuer doth onely vnto himselfe and to no other . Againe , some may say , if children doe not apprehend Christs benefits by their parents faith , howe then is Christs righteousnesse made theirs and they saued ? Answer . By the inwarde working of the holy Ghost , who is the principal applier of all graces , whereas faith is but the instrument . As for the places of scripture that mention iustification and saluation by faith , they are to be restrained to men of yeares : whereas infants dying in their infancie , and therefore wanting actuall faith which none can haue without actuall knowledge of Gods will and worde , are no doubt saued by some other speciall working of Gods holy spirit , not knowne to vs. Furthermore , to beleeue signifieth two things ; to conceiue or vnderstand any thing , and withall to giue assent vnto it to be true : and therefore in this place , to beleeue signifieth to knowe and acknowledge that all the points of religion which followe , are the trueth of God. Here therefore wee must remember , that this clause ( I beleeue ) placed in the beginning of the Creede , must bee particularly applied to all and euerie article following . For so the case standes , that if faith faile in one maine point , it faileth a man in all : and therefore faith is saide to bee wholly copulatiue . It is not sufficient to holde one article , but hee that will holde any of them for his good , must holde them all : and hee which holdes them all in shewe of wordes , if hee ouerturne but one of them indeede , hee ouerturnes them all . Againe , to beleeue is one thing , and to beleeue in this or that is another thing : and it containeth in it three points or actions of a beleeuer . I. To knowe a thing : II. To acknowledge the same : III. To put trust and confidence in it . And in this order must these three actions of faith be applyed to euery article following which concerneth any of the persons in Trinitie . And this must bee marked as a matter of speciall moment . For alwaies by adding them to the wordes following , we do apply the article vnto our selues in a very comfortable manner . As I beleeue in the father , and doe beleeue that hee is my father : and therefore I put my whole trust in him , and so of the rest . Nowe wee come to the obiect of generall faith , which is either God or the Church ; in handling of both which , I will obserue this order . I. I will speake of the meaning of euery article . II. Of the duties which we ought to learne thereby . III. And lastly , of the consolations which may be gathered thence . Concerning God , three things are to be considered . And first by reason of manifolde doubtings that rise in our mindes , it may be demaunded , whether there be a God ? many reasons might bee vsed to resolue those that haue scruple of conscience : otherwaies wee are bounde to beleeue that there is a God without all doubting . As for those Atheists which confidently auouch there is no God , by Gods lawe they ought to die the death : nay , the earth is to good for such to dwell on . Malefactours , as theeues and rebells , for their offences haue their rewarde of death : but the offence of those , which denies that there is a God , is greater : and therefore deserues most cruell death . The second point followeth , namely what God is ? Answer . Moses desiring to see Gods face , was not permitted but to see his hinder parts : and therefore no man can bee able to describe God by his nature , but by his effects and properties , on this or such like manner : God is an essence spirituall , simple , infinite , most holy . I say first of all , that God is an essence , to shewe that he is a thing absolutely subsisting in himselfe , and by himselfe , not receiuing his beeing from any other . And herein hee differeth from all creatures whatsoeuer , which haue subsisting and beeing from him alone . Againe , I say hee is an essence spirituall , because hee is not any kinde of bodie , neither hath hee the partes of the bodies of men or other creatures , but is in nature a spirit inuisible , not subiect to any of mans senses . I adde also , that he is a simple essence , because his nature admits no manner of composition of matter or forme or partes . The creatures are compounded of diuers parts , and of varietie of nature , but there is no such thing in God : for whatsoeuer thing he is , hee is the same by one and the same singular and indiuisible essence . Furthermore he is infinite , and that diuers waies : infinite in time , without any beginning and without end : infinite in place ; because hee is euery where and excluded no where , within all places , and foorth of all places . Lastly hee is most holy , that is , of infinite wisdome , mercie , loue , goodnes , &c. and he alone is rightly tearmed most holy , because holines is of the very nature of God himselfe ; whereas among the most excellent creatures , it is otherwise . For the creature it selfe is one thing , and the holines of the creature another thing . Thus wee see what God is , and to this effect God describes himself to be Iehova Elohim : & Paul describes him to be a King euerlasting , immortall , inuisible , & onely wise , to whome is due all honour and glorie for euer . The third point is , touching the number of Gods , namely whether there be more gods then one or no. Ans. There is not , neither can there be any more Gods then one . Which point the Creed auoucheth , in saying , I beleeue in God , not gods : and yet more plainely the Nicene Creede and the Creed of Athanasius , both of them explaining the words of the Apostles Creede on this manner , I beleeue in one God. Howesoeuer some in former times haue erroniously held , that two gods were the beginning of all things , one of good things , the other of euill things : others , that there was one God in the old testament , another in the newe : others againe , namely the Valentinians , that there were thirty couple of gods : and the heathen people ( as Augustine recordeth ) worshipped thirtie thousand gods : yet we that are members of Gods Church , must holde and beleeue one God alone , and no more , Deut. 4.39 . Vnderstand this daie and consider in thine heart , that Iehouah hee is God in heauen aboue and vpon the earth beneath : there is none other . Eph. 4.6 . One God , one faith , one baptisme . If it be alleadged that the Scripture mentioneth many gods , because a Magistrats are called Gods , b Moses is called Aarons god , c the deuill and all idols are called gods . The answere is this : They are not properly or by nature gods , for in that respect there is onely one God : but they are so tearmed in other respects . Magistrates are gods , because they be Vicegerents placed in the roome of the true God , to gouerne their subiects : Moses is Aarons god , because he was in the roome of God to reueale his will to Aaron : the deuill is a god , because the hearts of the wicked would giue the honour vnto him , which is peculiar to the euerliuing God : idols are called gods , because they are such in mens conceits and opinions who esteeme of them as of gods . Therefore Paul saith , an idol is nothing in the world , that is , nothing in nature subsisting , or nothing in respect of the diuinitie ascribed vnto it . To proceede forwarde , to beleeue in this one God , is in effect thus much : I. To knowe and acknowledge him as he hath reuealed himselfe in his worde : II. To beleeue him to bee my God : III. From mine heart to put all mine affiance in him . To this purpose Christ saith , This is eternall life to knowe thee the onely God , and whome thou hast sent Iesus Christ. Nowe the knowledge here meant , is not a bare or generall knowledge , for that the deuils haue , but a more speciall knowledge wherby I know God not onely to be God , but also to be my God , and thereupon doe put my confidence in him . And thus much of the meaning of the first wordes , I beleeue in God , &c. Nowe followe the duties which may bee gathered hence . First of all , if we are bound to beleeue in God , then we are also bound to take notice of our naturall vnbeleefe , whereby we distrust God , to checke our selues for it , and to striue against it . Thus dealt the father of the child that had a dumme spirit , Lord ( saith he ) I beleeue , Lord helpe mine vnbeleefe . And Dauid , Why art thou cast downe my soule ? and w●y art thou so di●quieted in me ? wait on God. And that which our Sauiour Christ saide once to Peter , men should daiely speake to themselues : O thou of littl● faith , why hast thou doubted ? But some may say , wherein standes our vnbeleefe ? Answere . It standes in two thinges : I. In distrusting the goodnesse of God , that is , in giuing too litle or no affiance to him ; or in putting affiance in the creature . For the first , few men will abide to be told of their distrust in God : but indeede it is a common and ri●e corruption : and though they soothe themselues neuer so , yet their vsuall dealings proclaime their vnbeleefe . Goe through all places , it shall be found that scarse one of a thousand in his dealings makes conscience of a lie : a great part of men gets their wealth by fraud and oppression and all kinde of vniust and vnmercifull dealing . What is the cause that they can doe so ? Alas , alas , if there be any faith , it is pinned vp in some by-corner of the heart , and vnbeleefe beares sway as the lord of the house . Againe , if a man had as much wealth as the world comes to , he could finde in his heart to wish for an other ; and if he had two worlds , he would be casting for the third , if it might be compassed : the reason hereof is , because men haue not learned to make God their portion , and to stay their affections on him : which if they could doe , a meane portion in temporall blessings would be enough . Indeede these and such like persons will in no wise ●eelde that they doe distrust the Lord , vnlesse at some time they be touched in conscience with a sense and feeling of their sinnes , and be throughly humbled for the same : but the truth is , that distrust of Gods goodnesse is a generall and a mother-sinne , the ground of all other sinnes , and the very first and principall sinne in Adams fall . And for the second part of vnbeleefe , which is an affiance in the creatures , read the whole booke of God , and we shall finde it a common and vsuall sinne in all sorts of men , some putting their trust in riches , some in strength , some in pleasures , some placing their felicitie in one sinne , some in an other . When King Asa was sicke , he put his whole trust in the Phisitians , and not in the Lord. And in our daies the common practise is , when crosses and calamities fall , then there is trotting out to that wise man , to this cunning woman , to this sorcerer , to that wizzard , that is , from God to the deuill , and their counsell is receiued and practised without any bones making . And this shewes the bitter roote of vnbeleefe , and confidence in vaine creatures ; let men smoothe it ouer with goodly tearmes as long as they will. In a word , there is no man in the world , be he called or not called , if he looke narrowly vnto himselfe , he shall finde his heart almost filled with manifold doubtings and distrustings , whereby he shall feele himselfe euen carried away from beleeuing in God. Therefore the dutie of euery man is , that will truly say that h● beleeues in God , to labour to see his owne vnbeleefe and the fruits thereof in his life . As for such as say they haue no vnbeleefe , nor feele none ; more pitifull is their case . For so much the greater is their vnbeleefe . Secondly , considering that we professe our selues to beleeue in God , we must euery one of vs learne to know God. As Paul saith , How can they beleeue in him , of whome they ha●e not heard ? and how can they heare without a preacher ? therefore none can beleeue in God but he must first of all heare and be taught by the ministerie of the word to know God aright . Let this be remembred of young and old . It is not the pattering ouer of the beleefe for a praier , that will make a man a good beleeuer , but God must be knowne of vs and acknowledged as he hath reuealed himselfe partly in his word and partly in his creatures . Blinde ignorance and the right vse of the Apostles Creede will neuer stand togither . Therefore it standes men in hande to labour and take paines to get knoweledge in religion , that knowing God aright , they may come steadfastly to beleeue in him , and truely make confession of their faith . Thirdly , because wee beleeue in God , therefore another dutie is , to denie our selues vtterly , and to become nothing in our selues . Our Sauiour Christ requires of vs to become as little children , if wee would beleeue . The begger depends not on the releefe of others , till hee finde nothing at home : and till our hearts bee purged of selfe-loue and pride , wee cannot depend on the fauour and goodnesse of God. Therefore hee that would trust in God , must first of all be abased and confounded in himselfe , and in regard of himselfe be out of all hope of attaining to the least sparke of the grace of God. Fourthly , in that wee beleeue in God , and therefore put our whole trust and assurance in him : we are taught , that euery man must committe his bodie , his soule , goods , life , yea all that he hath into the handes of God , and to his custodie . So Paul saith , I am not ashamed of my sufferings , for I knowe whome I haue beleeued , and am perswaded that he is able to keepe that which I haue committed vnto him against that day . A worthie saying : for what is the thing which Paul committed vnto the Lord ? it was his owne soule and the eternall saluation thereof . But what mooues him to trust God ? surely his perswasion whereby he knewe that God would keepe it . And Peter saith : Let them that suffer according to the will of God , committe their soules to him in well doing as vnto a faithfull creatour . Looke as one friende laieth downe a thing to be kept of another , so must a man giue that he hath to the custodie of God. Fewe or none can practise this , and therefore when any euill befalls them either in bodie or in goods , or any other way whatsoeuer , then they presently shewe them-selues rather beastes then men in impatience . For in prosperitie they had no care to put their trust in God , and therefore in aduersitie when crosses come , they are void of comfort . But when a man hath grace to beleeue , and trust in God , then he commits all into Gods handes : and though all the world should perish , yet he would not bee dismaied . And vndoubtedly if a man will bee thankefull for the preseruation of his goods , or of his life , he must shewe the same by committing all he hath into God hands , and suffer himselfe to be ruled by him . Nowe followes the consolations and comforts which Gods Church and children reape hereby . Hee that beleeues in God , and takes God for his God , may assure himselfe of saluation , and of a happie deliuerance in all daungers and necessities . When God threatned a plague vpon Israel for their idolatrie , good King Iosiah humbled himselfe before the Lord his God : and hee was safe all his daies . And so King Hezekiah , when Senacherib the King of Ashur offered to inuade Iudah , hee trusted likewise in the Lord , and praied vnto him , and was deliuered . Whereby wee see , if a man puts his whole trust in God , he shall haue securitie and quietnesse , as Iehosaphat saide to the men of Iudah . And our Sauiour Christ when hee was vpon the crosse , and felt the whole burden of the terrible wrath of God vpon him , cried , My God , my God , why hast thou forsaken me ? And it appeareth in the Epistle to the Hebrewes , that Christ was heard in that he feared : whereby we are giuen to vnderstand , that they shall neuer be vtterly forsaken that take God for their God. And King Dauid hauing experience of this , vseth most excellent speeches for this ende , to shewe that the ground of his comfort was , that God was his God. And it is saide that Daniel had no manner of hurt in the Lyons denne ; because he trusted in the Lord his God. And contrariwise , such as distrust God are subiect to all miseries and iudgements . The Israelites in the wildernesse beleeued not God , and trusted not in his helpe , therefore God was angrie , and his fire was kindled in Iacob , and wrath came vpon Israel . God , the Father Almightie . ] Some haue thought that these words are to be coupled to the former without distinction , as if the title of God had beene proper to the first person the Father , and not common to the rest● and thus haue some heretickes thought . But in deede there must a pause or distinction be made , that the name or title of God may bee set in the fore-front , as common to all the three persons following . For that is the very intent of the order of this Creede , to teach vs to beleeue in one God , who is distinct into three subsistances or persons called the Father , the Sonne , and the holy Ghost . And here offers it selfe to bee considered euen one of the greatest mysteries of our religion : namely , that God is the Father , the Sonne , and the holy Ghost : and againe , that the Father , the Sonne , and the holy Ghost are one and the same God. Some at the first may possibly say , that this cannot stande , because it is against all reason that one should bee three , or three one . The aunswere is , that indeede if one and the same respect bee kept it is not possible , but in diuers considerations and respects it may . And thus the Father , the Sonne , and the holy Ghost are three , namely in person ; and againe , they three are one , not in person but in nature . By nature is meant , a thing subsisting by it selfe , that is common to many : as the substance of man consisting of bodie and soule common to all men , which wee call the humanitie of a man , is the nature of man. By person is meant , a thing or essence subsisting by it selfe , not common to many , but incommunicable : as among men , these particulars , Peter , Iohn , Paul , are called persons . And so in the mysterie of the Trinitie , the diuine nature is the godhead it selfe simply and absolutely considered ; and a person is that which subsisteth in this Godhead , as the Father , the Sonne , and the holy Ghost . Or againe , a person is one and the same godhead not absolutely considered , but in relation , and as it were , restrained by personall or caracteristicall proprieties : as the godhead or God begetting is the Father . God againe considered not simply but so farre foorth as hee is begotten is the Sonne ; and God proceeding of the Father and the Sonne , the holy Ghost . And if any man would conceiue in minde rightly the diuine nature , hee must conceiue God or the godhead absolutely ; if any of the persons , then hee must conceiue the same godhead relatiuely with personall proprieties . Thus the godhead considered with the proprietie of fatherhoode or begetting is the father : and conceiuing the same godhead with the proprietie of generation , we conceiue the Sonne , and the godhead with the proprietie of proceeding , we conceiue the holy Ghost . Neither must it seeme straunge to any that we vse the names of nature and person , to set forth this mysterie by : for they haue beene taken vp by common consent in the primitiue Church , and that vpon weightie consideration to manifest the trueth , and to stop the mouthes of hereticks : and they are not vsed against the proper sense of the scriptures , nay they are therein a contained . Thus wee see howe it comes to passe that the three things signified by these names , Father , Sonne , holy Ghost , are ech of them one and the same God. And this mysterie may well be conceiued by a comparison borrowed from light . The light of the sunne , the light of the moone , and the light of the aire for nature and substance are one and the same light : and yet they are three distinct lights . The light of the sunne beeing of it selfe and from none , the light of the moone from the sunne , and the light of the aire from them both . So the diuine nature is one , & the persons are three , subsisting after a diuers manner in one and the same nature . And for the further clearing of this point , we must yet further marke and remember two things : namely , the vnion and the distinction of the persons . The vnion is , whereby three persons are one not simply , but one in nature , that is , coessentiall or cōsubstantiall ; hauing all one godhead . For the Father is God , the sonne is god , and the holy ghost is god : now there are not three distinct Gods , but one God , because there is one God and no more in nature ; considering that the thing which is infinite is but one and is not subiect to multiplication : and the Father is this one God , as also the Sonne and the holy Ghost . And as these three persons are one in nature , so whatsoeuer agrees to God simply considered , agrees to them all three . They are all coequal and coeternall : all most wise , iust , mercifull , omnipotent , by one and the same wisdome , iustice , mercie , power . And because they haue all one godhead , therefore they are not onely one with another , but also ech in other , the Father , in the Sonne , and the Sonne in the Father , and the holy Ghost in them both . And we must not imagine that these three are one God , as though the Father had one part of the Godhead , the Sonne another part , and the holy Ghost a third . For that is most false , because the infinite and the most simple godhead is not subiect to composition or diuision : but euery person is whole god , subsisting not in a part , but in the whole godhead : and the whole entire godhead is communicate● from the father to the sonne● & from both father and sonne to the holy Ghost . But some may yet say , that this doctrine seemes to bee impossible ; because three creatures , as for example , Peter , Paul , Timothy beeing three persons and so remaining , cannot haue one and the same nature , that is , the same body & the same soule . Answ. Three or moe men may haue the same nature b in kind , but the truth is , they cannot possibly haue a nature which shal be one and the same c in number , in them all three . For a man is a substance created and finite , and the bodies of men are quantities , and therefore diuisible and separable one from another . Hereupon it comes , that the persons of men are not only distinguished by proprieties , but also diuided and sundered one from another . And though Peter , Paul , Timothy haue all one common and vniuersall forme , yet they three are not one man , but three men . Nowe it is otherwise with the diuine nature or godhead which is vncreated and infinite , and therefore admits neither composition nor diuision , but a distinction without any seperatiō : so as the three persons subsisting in it , shal not be three gods but one and the same God. Yet further some wil obiect , that it is truely said of the father , that he is god , but the same godhead is not in the sonne , nor in the holy ghost ; for the sonne and the holy ghost haue their beginning from the father . Ans. The sonne and the holy ghost haue not a beginning of their nature or of their godhead from the Father , but of their person onely : the person of the Sonne is from the Father ; and the person of the holy ghost is both from the father and from the Sonne : but the godhead of all three persons is vncreate and vnbegotten , and proceeding from none . Yet some may say , both the sonne and the holy ghost haue receiued from the Father al their attributes , as wisdome , knowledge , power , &c. Nowe he that receiueth any thing from another , is in that respect inferiour to him that giueth it : and therefore the Sonne and the holy Ghost are not God as he is . Ans. We must knowe , that , which the Sonne receiueth of the Father , he receiueth it by nature , and not by grace : and he receiueth not a part but all that the father hath , sauing the perso●all proprietie . And the holy ghost receiueth from the Father and the Sonne by nature , and not by grace : and therefore though both the sonne and the holy Ghost receiue from the Father , yet they are not inferiour to him , but equall with him . And thus much is both necessary and profitable to be learned of the vnion betweene the three persons in Trinitie , whereby they beeing three haue all one and the same godhead . The second point to be considered is , that that though these three haue but one godhead , and all make but one God : yet they are distinguished one from another : for the father is the father , and not the sonne , or the holy Ghost : the sonne is the sonne , and not the father , nor the holy Ghost : and the holy ghost is the holy ghost , not the father nor the sonne . This distinction of the persons is notably set forth vnto vs in the baptisme of our Sauiour Christ : where it is said , that vvhen Iesus was baptized , he came out of the water : there is the second person : and the holy Ghost descended vpon him in the forme of a doue ; there is the third person : and the father the first person pronounced from heauen , that he was his onely beloued sonne in whome he was well pleased . And wee must conceiue this distinction in such manner as though these three , Father , Sonne , and holy Ghost were three names of one God. For the three persons doe not in name or word , but really in trueth distinctly subsist in the same diuine nature . Neither must we imagine that the three persons are three formes or differences of one God , as some hereticks haue dreamed , who taught that the father alone is God , and that he is called a father in one respect , the sonne in another , and the holy Ghost in a third . For this were nothing els but to make the personall proprieties to be nothing but imaginarie accidents , which indeede , or at the least in mans conceit , might come and goe , and be either in the persons or forth of them . For the personall r●lations though in a minde they may be distinguished from the diuine essence , yet b indeede they are one with it . But some will say , if they make this distinction , there is rather a quaternitie then a trinitie : for the godhead is one , the father an other , the sonne a third , and the holy Ghost a fourth . Thus some heretikes haue obiected against the distinction of the trinitie : but it is vntrue which they say . For the godhead must not be seuered from the Father , nor from the Sonne , nor from the holy Ghost : for the father is God or the whole godhead , so also is the sonne and the holy Ghost : and the godhead likewise is in euery one of these three persons , and euery one of them subsisting in the godhead , and the godhead must be conceiued to be in them all , and not as a fourth thing out of them . And therefore we must still m●intaine , that these three persons are distinguished and not deuided , as three men are deuided in beeing and substance : for this diuision can not be in them ; because all three haue one dr●ine nature and one godhead . This is the mysterie of all mysteries to be receiued of vs all , namely , the trinitie of the persons in the vnitie of the godhead . This forme of doctrine must be retained and holden for these causes : I. because by it we are able to distinguish this true God from all false gods and idols . II. because among all other points of religion this is one of the chiefest , beeing the very foundation thereof . For it is not sufficient for vs to know God as we can conceiue of him in our owne imagination : but we must know him as he hath reuealed himselfe in his word . And it is not sufficient to saluation to beleeue in God confusedly , but we must beleeue in one God distinct into three persons , the Father , the Sonne , the holy Ghost : yea and more then this , we must hold and beleeue that God the father is our father , the Sonne our redeemer , the holy Ghost our sanctifier and comforter . Well then , if we must in this manner beleeue in God , then we must also know him : for we can haue no faith in the thing which is vtterly vnknowne . Wherefore if we would beleeue in the father , sonne , or holy Ghost , we must know them in part , Ioh. 17. This is life eternall to know thee the onely God , and whome thou hast sent Iesus Christ. Ioh. 14. 17. The world can not receiue the spirit of truth because it hath neither seene him nor knowne him . 1. Ioh. 2.23 . Whosoeuer denieth the sonne hath not the father . Thirdly , this doctrine directs vs in worshipping God aright : for vnitie in trinitie , and trinitie in vnitie is to be worshipped : one God must be worshipped in the Father , in the Sonne , and in the holy Ghost : and if wee worship God the father without the Sonne and the holy Ghost : or if we worship the Sonne without the father and the holy Ghost : and the holy Ghost without the father and the Sonne , we worship nothing but an Idol . Againe , if we worship the three persons not as one God , but as three Gods , then likewise we make three Idols . Note further , that of all the three persons , the first person the Father is set in the first place , and described to vs by three things : I. by his title that hee is a Father . II. by his attribute that he is Almightie . III. by his effect , that he is maker of heauen and earth : of these in order as they lie in the Creed . And first of the title [ Father . ] It may seeme that he hath some prerogatiue ouer the Sonne and the holy Ghost , because he is set before them : but wee must knowe , that hee is set before them neither in regard of time● nor of dignitie , for therein all three are equall ; but in regard of order onely . The Father is the first , the Sonne the second , and the holy Ghost the third : as may appeare by this similitude . If three Emperours equall in dignitie should meete all in one place , beeing equall also in power and maiestie , if all three should sit downe , though one be no better then an other ; yet one of them must needes sit downe the first , and an other in the second place , and then the third : but yet we cannot say , that he which sate downe first is the chiefest . And so it is in the Trinitie , though none be greater or aboue another ; yet the Father is in the first place , not because he is before the Sonne , or the holy Ghost in dignitie or honour , but because he is the fountaine of the Deitie , the Sonne beeing from him , and the holy Ghost from them both . Now let vs come to the title of the first person . The name Father in Scriptures is ascribed either to God taken indefinitely , and so by consequent to all the three persons in Trinitie : or particularly to the first person alone . For the first , God is a father properly and principally , according to the saying of Christ , Call no man father vpon earth , for there is but one your father which is in heauen : that is , principally : whereas earthly parents , whome we are commaunded to worship and honour are but certaine images or resemblances of our heauenly Father , hauing this blessing that they are fathers , from him . And hereupon this title agrees to men , not simply , but so farre forth as God honoureth them with fatherhoode in calling them to be fathers , whereas God himselfe receiues this honour from none . God is tearmed a Father in respect both of nature and grace . He is a father in regarde of nature● because he created and gouerneth all things . In this regard he is called the a father of spirits , and b Adam is called the Sonne of God. He is a father in respect of grace , because we are regenerate by him , and accepted to be his sonn●s by adoption thorough the merite of Christ. And in this respect the second person as well as the first is called c a Father , and saide to haue an offspring d or seede and e children . But when the name of Father is giuen to the first person , it is done vpon a speciall consideration , because he is a father by nature to the fe 〈◊〉 ●erson begetting him of his owne substance before all worldes . By th●● 〈◊〉 ●●peares , that out of the title of the first person , we may fetch a ●●●cription thereof on this manner . The Father is the first person in Trinitie , begetting the sonne . Nowe to beget is the personall proprietie whereby he is distinguished from the other two . If it be saide that creatures doe beget , and that therefore to beget is not proper to the father : the answer is , that in this point there are many differences betweene God the father and all creatures . First the father begets the sonne before all eternitie : and therefore God the father begetting , and the sonne begotten are equall in t●me : whereas in earthly generation the father is before the sonne in time . Secondly , God the father begets his Sonne by communicating to him his whole essence or godhead , which can not be in earthly parents vnlesse they should be abolished and come to nothing . Whereas neuerthelesse , God the Father giuing his whole nature to his sonne , retaines the same still , because it is infinite . Thirdly , the father begets the sonne in himselfe and not forth of himselfe : but in earthly generation the father begetting is forth of the child , and the child forth of the father . And that must not trouble vs which heretiques alleadge against this doctrine , namely , that if the father who is of one nature with the sonne , did beget the sonne , then he did beget himselfe : for the godhead of the father doth not beget either the godhead or the person of the sonne : but the person of the father begets the person of the sonne , both which in one godhead are really distinct . Thus we see what the Father is . Now to beleeue in the father , is to be perswaded , that the first person in Trinitie , is the father of Christ , and in him my father particularly , & that for this cause I intend and desire for euer to put my tru●t in him . The duties which we may learne hence are manifold . And here we haue occasion offered first of all to consider who is our father by nature . I shall say to corruption ( saith Iob ) thou art my father : and to the worme , thou art my mother : seeing God vouchsafeth this great prerogatiue to them that loue him , that he will be their father : therefore Iob in consideration hereof would haue euery man to haue recourse to his owne naturall condition , to see who is his father by nature● Iob saith , corruption is his father : but if we marke well the condition of our nature , we shall further see euery man to be the childe of wrath , and that Sathan is his father : for so long as a man walkes in his sinnes ( which euery man doth by nature ) so long doth he shewe himselfe to be the liuely childe of the deuill . And thus Christ reasoneth against the Scribes and Pharises . Ye are of your father the deuill , and the lusts of your father ye will doe . And true it is , that no child is so like his father that begat him , as euery man by nature is like the deuill : and the whole tenour and course of his naturall life without grace is a liuely resemblance of the disposition of Satan . Secondly , euery one that beleeues God to be a Father , and in Christ his father , must as a good child be obedient to his fathers will. So Salomon saith , A wise sonne maketh a glad father . How ? by doing his will : and therefore when one told our Sauiour Christ that his mother and brethren stoode without , desiring to speake with him , he said , Whosoeuer shall doe my fathers will which is in heauen , the same is my father , my sister , and mother : where we may note , that he that will haue God the father to be his father , and Christ Iesus his brother , must doe the wil of God the father . And hence God saith , If I be a master , where is my feare ? if I be a father , where is my honour ? Where is plainely taught this second dutie ; that if God be our father , then as good children we must shew obedience vnto him : but if we disobey him , then we must know , that that former saying of Christ will be verefied vpon vs : that because men doe the lusts of the deuill , therefore they are the children of the deuill . But least this fearefull sentence be verefied of vs , it is the dutie of euery man that maketh this confession , that he beleeues God to be his father , first to labour to know Gods will ; and secondly , to performe continuall obedience vnto the same : like vnto a good child that would fain please his father , and therefore is alwaies readie to doe the best he can . And without doubt that man which vnfainedly takes God for his father , is then most grieued , when as by any sinne he displeaseth him , and no other crosse or calamitie is so grieuous vnto him . The greatest griefe that the prodigall sonne vpon his repentance had , was that he had offended his father by sinning against heauen , and against him : the same also must be our griefe : and all our care must be set on this , to consider how we may be obedient children to this our louing father . Thirdly , that man that beleeues God to be his father , must imitate and follow him : for it is the will of God that his children should be like vnto himselfe . Now we follow God especially in two things . I. In doing good to them that persecute vs : so saith our Sauiour Christ , Pray for them that hurt you , that you may be the children of you , father which is in heauen : for he maketh the sunne to rise on the euill and on the good , and sendeth raine on the iust and vniust . II. Our heauenly father is mercifull : for he is a father of the fatherlesse : and therefore he that will be a sonne of this father , must be mercifull to his poore brethren , as Iob saith of himselfe , I was the eyes to the blinde , and I was the feete vnto the lame : I was a father vnto the poore . Fourthly , seeing we beleeue god to be our father , we are hereby taught to vse moderate care for the things of this life : for if a man know himselfe to be the childe of God , then he also knowes that God will prouide for him , as we know in a familie the father prouideth for all . Now God is a father , and his Church is his familie : therefore if thou wilt be a member of Gods Church , and a child of God , thou must cast thy care on God , and follow the counsell of Christ. Be not too carefull for your life what ye shall eate , or what ye shall drinke . And marke his reason drawne from the point which we haue in hand . The fowles of the heauen ( saith he ) they neither sow nor reape , nor carrie into barnes : and yet your heauenly father feedeth them : are ye not much better then they . But alas , the practise of the world is contrarie : for men haue no care for the knowledge of Gods word , nor the means of their saluation : all their mindes are set on the things of this life , when as Christ saith , First seeke the kingdome of heauen , and the righteousnes thereof , and all these things shall be ministred vnto you . If you should see a yong man prouide for himselfe , and no man else for him , we would presently say , surely his father is dead : euen so , when a mans care is set wholly both day and night for the things of this life , it argues that God hath either cast him off , or else that he takes him for no father of his . Fifthly , if God be our father , then we must learne to beare any crosse patiently that he shall lay vpon vs , either in bodie or in minde , and alwaies looke for deliuerance from him : for whome the Lord loueth , them he chastiseth : and if ye endure chastising ( saith the Apostle ) God offereth himselfe vnto you as vnto children : which may appeare more plainly by this comparison . If two children should fight , and a man comming by , should part them , and after beate the one , and let the other goe free : euery man that seeth this will say , that that child which he beates is his owne sonne . Euen so , when God chastiseth vs , he sheweth himselfe vnto vs as a father , if we submit our selues . Now if our earthly fathers corrected vs and we gaue them reuerence , taking it patiently : should we not much rather be in subiection to the father of spirits that we may liue . Therefore the conclusion is this : if we displease God , be ye sure , he will correct vs ; and when his hand is vpon vs we must not murmure against him , but beare it with a milde spirit : and furthermore when we are vnder the crosse , we must alwaies looke for deliuerance from this our father onely . If a sonne when he is beaten should flee to his fathers enemies for helpe and counsell ; it would argue that he were but a gracelesse childe . Sundrie and diuers calamities and crosses befall men in this life , which they can not brooke : and therefore it is a common practise of many among vs in th●se daies , when Gods hand is vpon them , to goe for helpe to the deuill ; they seeke for counsell at witches and wise men ( as I haue said ) but let them looke vnto it , for that is the right way to double their miserie , and to shew themselues lewde children . Lastly , if we confesse and beleeue God to be the father of Christ , and in him our father also ; then in regard of our conuersation , we must not frame our selues like vnto the worlde : but the course of our liues must be in righteousnesse and true holinesse . Paul exhorteth the Corinthians to separate themselues from Idolaters , alledging the place out of the old Testament , where the Lord biddeth the Israelites to come out from Idolaters , and to touch no vncleane thing : and the reason followeth out of Ieremie , that if they doe so , then God will be their father , and they shall be his children , euen his sonnes and daughters : which reason Paul vrgeth in the next chapter to this effect : considering wee haue these promises , that therefore we should clense our selues from all filthinesse of the flesh and spirit , and growe vp vnto holinesse in the feare of the Lord : where , if we marke the place diligently , we shall finde this lesson , that euery man who takes God for his father , must not onely in this sinne of Idolatrie , but in all other sinnes separate himselfe , that men by his godly life may know whose child he is . But some will say , this exhortation is needlesse amongst vs , for we haue no cause to separate our selues from others , because all among vs are Christians , all beleeue in God and are baptized , and hope to be saued by Christ. Answer . In outward profession , I confesse , we carrie the shew of Christians , but in deede and truth , by our liues and conuersations , very many among vs denie Christ : for in euery place the common practise is , to spend the time in drunkennes and surfetting , in chambering and wantonnesse : yea , great is the companie of those that make a trade of it : take this lewd conuersation from many men , and take away their liues . And on the Lords day it may be seene both publikely and priuately , in houses and in the open streetes , there is such reuell , as though there were no God to serue . In the sixe daies of the weeke , many men walke very painefully in their callings : but when the Lords day commeth , then euery man takes license to doe what he will : and because of the Princes lawes , men will come formally to the Church for fashions sake : but in the meane time how many doe nothing else but scorne , mocke , and deride , and as much as in them lyeth , disgrace both the word and the ministers thereof ? so that the common saying is this : oh he is a precise fellow , he goes to heare Sermons , he is too holy for our companie . But it stands men in hand to take out a better lesson , which is , if we will haue God to be our father , we must shew our selues to be the children of God by repentance and newnesse of life : he can not be but a gracelesse child , that will lead a rebellious life flat against his fathers minde . Let vs then so behaue our selues , that we may honour our father which is in heauen , and not dishonour him in our liues and callings : rather let vs separate our selues from the filthinesse of the flesh , loathing those things which our father lotheth , and fleeing from those things which our father abhorreth . And thus much for the duties . Now follow the consolations which arise from this point . But first we are to know that there are three sorts of men in the world . The first are such as will neither heare nor obey the word of God. The second sort are those which heare the word preached vnto them but they will not obey : both these sorts of men are not to looke for any comfort hence . Now there is a third sort of men , which as they heare Gods word ; so they make conscience of obeying the same in their liues and callings : and these are they to whome the consolations that arise out of this place , doe rightly belong , and must be applied . First therefore , seeing God the father of Christ , and in him the father of all that obey and doe his will , is our father , here note the dignitie and prerogatiue of all true beleeuers : for they are sonnes and daughters of God , as saith Saint Iohn , So many as receiued him , to them he gaue a prerogatiue to be the sonnes of God : euen to them that beleeue in his name . This priuiledge will appeare the greater if we consider our first estate ; for as Abraham saith , We are but dust and ashes , and in regard of the depriuation of our natures , we are the children of the deuill ; therefore of such rebells to be made the sonnes of God , it is a wonderfull priuiledge and prerogatiue , and no dignitie like vnto it . And to inlarge it further , he that is the sonne of God , is the brother of Christ , and fellow heire with him ; and so heire apparant to the kingdome of heauen : and in this respect , is not inferiour to the very angels . This must be laide vp carefully in the hearts of Gods people , to confirme them in their conuersation among the companie of vngodly men in this world . Secondly , if a man doe indeauour himselfe to walke according to Gods word , then the Lord of his mercie will beare with his wants : for as a father spareth his owne sonne , so will God spare them that feare him . Now a father commandes his childe to write or to applie his booke : though all things herein be not done according to his minde , yet if he finde a readinesse with a good indeauour , he is content , and falls to praise his childes writing or learning . So God giueth his commaundement , and though his seruants faile in obedience ; yet if the Lord see their heartie indeauour , and their vnfained willingnesse to obey his will , though with sundrie wants , he hath made this promise and will performe it , that as a father spareth his sonne , so will he spare them . If a child be sicke , will the father cast him off ? nay , if through the grieuousnes of his sicknesse he can not take the meate that is giuen him , or if he take it , and for faintnesse picke it vp againe , will the father of the childe thrust him out of doores ? no : but he will rather pitie him . And so when a man doth indeauour himselfe through the whole course of his life to keepe Gods commandements , God will not cast him away though through weakenesse he faile in sundrie things and displease God. This prerogatiue can none haue , but he that is the childe of God : as for others when they sinne , they doe nothing els but draw downe Gods iudgements vpon them , for their deeper condemnation . Thirdly hence we learne , that the childe of God can not wholly fall away frō Gods fauour , I doe not say , that he cannot fall at all : for he may fall away in part but he can not wholly . Indeed so oft as he sins , he depriues himself wholly of Gods fauour as much as in him lieth : yet god for his part still keepeth the minde and purpose of a father . Dauid loued his sonne Absolon wonderfully , but Absolon like a wicked sonne plaied a lewd pranck , & would haue thrust his father out of his kingdome : and Dauid although he was sore offended with Absolon , and shewed tokens of his wrath , yet in heart he loued him , and neuer purposed to cast him off . Herupon when he went against him , he commāded the captains to intreat the yong man Absolon gently for his sake . And whē he was hāged by the haire of the head in pursuing his father , thē Dauid wept and cried , O my sonne Absolon , my sonne Absolon , would God I had died with thee , Absolon my sonne . And so it is with God our heauenly father , when his children sinne against him , and thereby loose his loue and fauour , and fall from grace , he forsakes them : but how farre ? Surely he shewes signes of anger for their wickednes , and yet indeede his loue remaines towards them still : and this is a true conclusion , the grace of God in the adoption of the elect is vnchāgeable , and he that ●s the child of God can neuer fall away wholly or finally . On the contrarie , that is a bad and comfortlesse opinion of the Church of Rome ; which holdeth that a man may be iustified before God , and yet afterward by a mortall sinne , finally fall from grace and be condemned . Fourthly , the childe of God that takes God the father for his father , may freely come into the presence of God , and haue libertie to pray vnto him . We know it is a great priuiledge to come into the chamber of presence before an earthly prince : and fewe can alwaies haue this prerogatiue though they be great men : yet the kings owne sonne may haue free entrance , and speake freely vnto the king himselfe , because he is his sonne . Now the children of God haue more prerogatiue then this : for they may come into the presence , not of an earthly king , but of Almightie God the King of kings , and as they are the sonnes of God in Christ , so in him they may freely speake vnto God their father by praier . And this ouerthrowes the doctrine of such as be of the Church of Rome , which teach and hold , that a man must come to speake to God by by praier through the intercession of Saints : for say they , the presence of God is so glorious , that we may not be so bold , as of our selues to speake vnto him ; but needes must haue the intercession of others . Lastly , God will prouide for all his Church and children all things needefull both for their bodies and soules : so our Sauiour Christ bids his disciples take no thought what they should eate , or what they should drinke , or wherewith they should be clothed , adding this reason , for your heauenly Father knoweth all your wants . And if we take thought , it must be moderate , and not distrustfull : it is a part of the fathers dutie to prouide for his familie and children , and not the children for the father . Now shall an earthly father haue this care for his children : and shall not our heauenly father much more prouide for those that feare and loue him ? Nay marke further , in Gods Church there be many hypocrites which receiue infinite benefits from God , by reason of his elect children with whome they liue : and we shall see this to be true , that the wicked man hath euer fared better for the godly mans cause . Sodome and Gomorrha receiued many benefits by reason of righteous Lot : and when the Lord was purposed to destroy Sodom , he was faine to pull Lot forth of the citie : for the text saith the Angel of the Lord could not doe any thing till he was come out of it . So also in Pauls dangerous voyage towardes Rome , all the men in it fared better for Pauls company : for the Lord tolde Paul by an angel , that there should be no losse of any mans life , for the Lord had giuen to him all that sailed with him . And vndoubtedly if it were not for some fewe that feare God , he would powre downe his vengeance vpon many nations and kingdomes , there is such excesse of wickednesse in all sorts . Againe , if the Lord doe thus carefully prouide for his children all kinde of benefits ; what a wonderful wickednesse is this , for men to get their liuing by vngodly meanes : as vsury , carding , dicing , and such like exercises . If a man were perswaded that God were his father , and would prouide sufficiently both for his bodie and soule ; so that vsing lawfull meanes he should eue● haue enough : out of all doubt he would neuer after the fashion of the world vse vnlawefull and prophane meanes to get a liuing . But this prooueth , that howesoeuer such men say , God is their father , yet indeede they denie him . And thus much of 〈◊〉 ti●le , Father , the first thing whereby the first person is described . Nowe followeth the second point , namely his attribute of omnipotencie in the word almightie . And whereas the father is said to be almightie , it is not so to b● vnderstood as though the Sonne were not almightie , or the holy ghost no●●lmightie : for euery propertie and attribute ( saue the personal properties ) is c●mmō to all the three persons . For as God the father doth impart his godhead vnto the sonne , and to the holy ghost , so doth he communicate the propriet●es of the godhead to them also . God is omnipotent two waies : I. Because hee is able to doe whatsoeuer hee will. II. Because he is able to doe more then he will doe . For the first , that god is able to doe whatsoeuer he will , Dauid saith : Our God is in heauen , and he doth whatsoeuer he will : for there is nothing that can hinder God ; but as he willeth , so euery thing is done . Secondly , that God can doe more then he willeth to be done , it is plaine where Iohn Baptist saith : God is able of these stones to raise vp children vnto Abraham : for though God can doe thus much , yet he will not doe it . So likewise when Christ was betraied , the Father could haue giuē him more then 12. legions of angels to haue deliuered him out of their handes , but yet he would not : & the like may be said of many other things . The father is & was able to haue created another world , yea a thousand worldes ; but he would not , nor will not . And likewise Christ being vpon the crosse , was able at their bidding to haue come downe , and saued himselfe from death ; but he would not : and therefore this is true , the Lord can doe any thing that he willeth to bee done actually , yea and more then he will. But some will say , God can not doe some things which man can doe , as God cannot lie , nor denie himselfe : and therefore he is not omnipotent . Answere . Although some haue thought that God coulde doe euen these things , and that he did them not , because hee would not : yet wee must knowe and beleeue that God can neither lie , nor denie himselfe : indeede man can doe both , but these and many other such things if God could doe them , hee could not bee God. God indeede can doe all things which shewe foorth his glory and maiestie : but such things as are against his nature , he cannot doe● as for example : God can not sinne , and therefore cannot li● : and because he cannot doe these things , for this very cause he is omnipotent : for these and such like , are workes of impotencie : which if god could doe , he should euen by his owne word be iudged impotent . Secondly , he cannot doe that which implies contradiction : as when a thing is , to make it at the same time to be , and not to be : as when the Sunne doth shine , to make it at the same instant to shine and not to shine . And therefore false is the doctrine of the church , which in their transubstātiation make the bodie of Christ , ( whose essentiall propertie is to bee onely in one place at once ) to be circumscribed , and not to be circumscribed : to be in one place , and not to be in one place . And thus much for the meaning . Nowe follow the duties whereunto wee are mooued by this doctrine , of Gods omnipotencie . First , whereas God the father is said to be almightie , we are taught true humiliation : Humble your selues vnder the mightie hand of God , saith Peter : where he giueth an exhortation to humilitie , and alleadgeth the cause , because God is almightie . To make this more plaine . Euery one of vs was borne in sinne , & by nature we are most wretched in our selues : now what an one is God ? Surely he is able to doe whatsoeuer he will , yea and more then he will , and is able to destroy such as rebell against him euery moment . Therefore our dutie is , to cast downe our selues for our sinnes in his presence . This true humiliation was that which our Sauiour Christ would haue brought the younge man in the Gospell vnto , when hee bade him goe sell all that he had and giue to the poore . Therefore whosoeuer thou art , take heed thou must : for if thou runne on in thy wickednesse , and still rebell against God , it is a thousand to one at length he will destroy thee . For he is an almightie God , and able to doe whatsoeuer hee will : his hand is mightie , it boots not a man to striue with him : for hee was neuer yet ouermastered , and for this cause wee must needs ●ast down our selues vnder his hand . It is a fearefull thing ( saith the holy Ghost ) to fall into the hands of the liuing God : therefore if wee would e●cape his heauie and terrible displeasure , the best way for vs is , to abase our selues , and be ashamed to followe our sinnes . Christ biddeth vs not to feare him that is able to kill the body , and can goe no further : but wee must feare him that is able to cast both bodie and soule into hell fire . Example of this we haue in Dauid , who when he was persecuted by his owne sonne Absolon , he said vnto the Lord , If he thus say , I haue no delight in thee , behold here I am , let him doe to me as seemeth good in his eies . But some will say , I will liue a little longer in my sinnes , in lying , pride , Sabbath breaking , in swearing , dicing , gaming , and wantonnesse : for God is mercifull , and in my old age I will repent . Ans. Well , soothe not thy selfe : but marke , vsually when God holds backe his hand for a season , he doth as it were fetch a more mightie blowe , for the greater confusion of a rebellious sinner ; therefore humble , submit , and cast downe thy selfe before God , and doe not striue against him : his hand is mightie , and will ouerthrow thee . Though thou hadst all learning , wisdome , might , riches , &c. yet ( as Christ said to the younge man ) one thing is wanting , that thou shouldest bee humbled ; and vntill thou bee humbled , nothing is to bee looked for but Gods iudgement for sinne , Secondly seeing God is almightie ; we must tremble and feare at all his iudgements , we must stand in awe , quake , and quiuer at them , as the poore childe doth , when he seeth his father come with the rod. Example of this we haue often in Gods word ; as when the sonnes of Aaron offered straunge fire before the Lord , he sent fire from heauen , and burned them vp . And though Aaron was very sorry for his sonnes : yet when Moses told him , that the Lord would be glorified in all that came neere him , then the text saith , Aaron helde his peace . So also we read that the Apostles reprooued Peter , for preaching vnto the Gentiles : but when Peter had expounded the things in order which he had seene , then they held their peace , and glorified God. As also Dauid saith : I held my tongue O Lord , because thou didst it . Isaiah saieth , In hope & silence is true fortitude . If a man be in trouble he must hope for deliuerance , and be quiet and patient at Gods iudgements . But the practise of the world is flat contrarie . For men are so farre from trembling at them , that they vse to pray to god that plagues , curses , and vengeance may light vpon them , and vpon their seruants and childrē . Nowe the Lord being a mighty God , often doth answerably bring his iudgements vpon them . Againe , many caried with impatiencie wish themselues hanged or drowned : which euils they thinke shal neuer befall them : yet at the length God doth in his iustice bring such punishments vpon them according as they wished . And ( which is more ) in all ages there haue bene some which haue scorned and mocked at Gods iudgements . Hereof we had not far hence a most fearefull example . One beeing with his companion in a house drinking on the Lords day , when he was readie to depart thence , there was great lightening and thunder : whereupon his fellow requested him to stay , but the man mocking and iesting at the thunder and lightning , said ( as report was ) it was nothing but a knaue cooper knocking on his tubbes , come what woulde , hee would goe ; and so went on his iourney : but before hee came halfe a mile from the house , the same hand of the Lord which before he had mocked , in a crack of thunder stroke him about the girdlestead , that he fell downe starke deade . Which example is worthy our remembrance , to put vs in mind of Gods heauy wrath against those which scorne his iudgements : for our dutie is to tremble and feare : and it were greatly to be wished , that wee coulde with open eye beholde the terriblenesse and fearefulnesse of Gods iudgements : it would make a man to quake and to leaue off sinne . If a man passe by some high and daungerous place in the night when hee cannot see , hee is not affraide ; but if yee bring him backe againe in the day , and let him see what a steepe and dangerous way hee came , hee will not be perswaded to passe the same way againe for any thing : so it is in sinning : for men liuing in ignorance and blindenesse , practise any wickednesse , and doe not care for Gods iudgements : but when God of his goodnesse bringeth them backe , and openeth their eies to see the downfall to the pit of hell , and the iudgements of God due to their sinnes : then ( they say ) they will neuer sinne as they haue done , but become new men , and walke in the way to eternall life . Thirdly , we are taught by the Apostle Paul , that if wee be to doe any duty to our brethren , as to releeue them , wee must doe it with chearfulnesse : for he laboureth to perswade the Corinthians to cheerefull liberalitie ; and the reason of his perswasion is , because God is able to make all grace to abound towardes them . Where also this dutie is taught vs , that seeing God is omnipotent , and therefore able to make vs abound , therefore wee must giue cheerefully to our poore brethren which want . Fourthly , whereas there are many in euery place , which haue liued long in their sinnes , euen from their cradle ; some in wantonnes , some in drunkennes , some in swearing , some in idlenesse , and such like : out of this place to all such there is a good lesson , namely that euery one of them doe nowe become new men , and repent of all their sinnes , for all their life past . For marke what Paul saith of the Iewes which are cutte off from Christ through vnbeleefe , and haue so continued in hardnesse of heart , and desperat malice against him , almost 16. hundreth yeares : If ( saith he ) they abide not still in vnbeleefe , they may bee grafted into their oliue againe : and his reason is this , because God is able to graft them in againe . Euen so though wee haue liued many yeares in sinne , ( and sure it is a daungerous and fearefull case for a man to liue 20.30 . or 40. yeares vnder the power of the diuell ; ) yet wee must knowe that if wee will nowe liue a newe life , forsake all our sinnes and turne to God , wee may be receiued to grace , and be made a branch of the true oliue , though we haue borne the fruits of the wilde oliue all our life long . But some will obiect , that they haue no hope of Gods fauour , because they haue beene so grieuous sinners , and continued in them so long . Ans. But knowe it , whosoeuer thou art , God is able to graft thee in ; and if thou repent , he will receiue thee to his loue and fauour . This must be obserued of all , but especially of such as are olde in yeares , and yet remaine ignorant without knowledge ; they must turne to the Lord by repentance : otherwise , if they continue still profane and impenitent , they must knowe this , that their damnation comes post hast to meete them , and they to it . And thus much for the duties . Nowe followe the consolations which Gods Church reape from this , that God the father is omnipotent . First , the wonderfull power of God serueth to strengthen vs in praier vnto God ; for hee that will pray truely , must onely pray for those things for which he hath warrant in Gods word : all our prayers must bee made in faith , and for a man to praie in faith , it is hard : therefore a speciall meanes to strengthen vs herein , is the mightie power of God. This was the ground and stay of the leper whom our Sauiour Christ clensed : Lord ( saith he ) if thou wilt thou canst make me cleane . And in the Lords praier , when our Sauiour Christ hath taught vs to make sixe petitions ; in the end he giueth vs a reason , or motiue to induce vs to stand vpon , and to waite for the benefits before craued , in these wordes : Thine is the kingdome , thine is the power , &c. Secondly , hence wee learne this comfort , that all the gates of hell shall neuer bee able to preuaile against the least member of Christ. I doe not say they shall neuer be able to assault , or tempt them , for that may be : but they shal neuer ouercome them . How ( will some say ) may we be resolued of this ? I aunswer , By reason of faith : for if a Christian man do beleeue that God the father , and in Christ his father , is almightie , no enemie shall euer be able to preuaile against him . So S. Iohn reasoneth : Litle children , ye are of God , & haue ouercome them , that is , all false teachers , because greater is he that is in you , that is , Christ Iesus by his holy spirit , who is God , and therefore almightie , then he that is in the world , that is , the spirit of satan : therefore you neede not to feare . So Dauid compareth himselfe to a silly sheepe , and saith : Though I should walke through the valley of the shadow of death , that is , as it were in the mouth of the lyon , yet I will feare none euill : why so ? because the Lord is with him : thy rodde ( saith he ) and thy staffe comfort me . Thus much for the benefits . Now whereas it is said the first person is a Father , as also Almightie : ioyne these two togither , and hence will arise singular benefits and instructions . First , whereas we are taught to confesse , that the first person is a Father Almightie , we and euery man must learne to haue experience in himselfe , of the mightie power of this almightie father . Why , will some say , that is nothing , for the deuill and all the damned soules feele the power of the Almightie ? True indeede they feele the power of God , namely , as he is an almightie . Iudge condemning them ; but they feele not the power of an almightie father : this is the point whereof we must indeauour to haue experience in our selues . Paul prayeth that the God of our Lord Iesus Christ the father of glorie , would giue vnto the Ephesians the spirit of wisedome , to see what is the exceeding greatnes of his power in them which beleeue , according to the working of his mightie power which he wrought in Christ. Which place must be considered : for here the Apostle would haue vs haue such a speciall manifestation of Gods power in our selues , like to that which he did once shew forth in Christ. But how did Christ see and finde the power of God as he was man● Answer . Diuers waies : I. On the crosse he died the first death ; which is the separation of bodie and soule : and he suffered the sorrowes of the second death . For in his soule he bare the whole wrath of God , and all the pangs of hell , and after was buried and laide in the graue , where death triumphed ouer him for the space of three daies . Nowe in this extremitie God did shewe his power , in that he raised Christ from death to life . And looke as his power was manifested in Christ the head : so must it be manifested in all his members : for euery man hath his graue , which is naturall sinne and corruption , which we drawe from our first parents , and looke as a man lies dead in the graue , and can mooue neither hand nor foote : so euery man by nature lyeth dead in sinne . Now as God did shew his power in raising Christ from death : so euery one must labour to haue this knowledge and experience in himselfe of the mightie power of God , in raising him from the graue of sinne to newnesse of life . For thus Paul makes a speciall request , that he might know Christ , and the vertue of his resurrection , that is , that he might feele in himselfe that power whereby Christ was raised from death to life , to raise him also from the bondage of his sinnes to a newe life more and more . Furthermore , when Christ was vpon the crosse , and all the gates of hell were open against him , then did he vanquish Satan ; he bruised the serpents head , and as Paul saith , he spoyled principalities and powers , and made a shew of them openly , and hath triumphed ouer them in the crosse : he ouercame the deuill and all his angels by the power of his almightie father , and by his owne power as he is God. And euen so must Christian men labour to finde the same power in themselues of this almightie father by which Christ did triumph ouer Satan : that by it they may tread him vnder their feete , which men can neuer doe by any power in themselues . Againe , Christ praieth that that cup might passe from him : and yet hee saith : Not my will , but thy will be fulfilled . For it was necessary that Christ should suffer . And this request was heard , not because he was freed from death , but because God his father Almightie gaue him power and strength in his manhood to beare the brunt of his indignation . Nowe looke as this power was effectuall in Christ Iesus the head , to make him able and sufficient to beare the pangs of hell : so the same power of God , is in some measure effectuall in al the members of Christ , to make them both patient , & of sufficient strength to beare any affliction , as Saint Paul saith : beeing strengthened with all might through his glorious power vnto all patience and long suffering with ioifulnesse . And this is a notable point which euery one ought to learne : that whereas they confesse God to be their Almightie father , they should herewithall labour to feele and haue experience in themselues , that hee is almightie in the beginning and continuing of grace vnto them , and in giuing them power and patience to suffer afflictions . Further , Christ Iesus when the worke of our redemption was accomplished , was lifted vp into heauen , and set at the right hand of God in heauenly places , farre aboue all principalities and powers , &c. euen by the power of his father : well , as this power was made manifest in the head : so must it bee in the members thereof . Euery childe of God shall hereafter see and feele in himselfe the same power , to translate him from this vale of misery in this life , to the kingdome of heauen . Wherefore to conclude , we haue great cause to bee thankefull and to praise God for this priuiledge , that hee sheweth his power in his childrē in regenerating thē , in making them die vnto sin , and to stand against the gates of hel , and to suffer afflictions patiently : as also that he translates them from death to life . And euery one should shew his thankefulnesse in labouring to haue experience of this power in himselfe , as Paul exhorteth vs in his Epistles to the Colossians and Ephesians : yea , read all his epistles , and we shal find he mentioneth no point so often as this , namely the mighty power of God , manifested first in Christ , and secondly in his members : and he accounteth all things losse that he might knowe Christ , and the vertue of his resurrection . This point is the rather to be marked , because his power in the matter of grace is not to be seene with eye ; and fewe there be in respect that haue felt the vertue thereof in themselues : for the diuell doth mightily shewe his contrary power in the greatest part of the world , in carrying them to sinne and wickednesse . Secondly , hence we learne that which Paul teacheth , namely to knowe that all thinges worke togither for the best vnto them that loue God. God is almightie , and therefore able to doe whatsoeuer he will : he is also a father , and therefore is willing to doe that which is for our good . But some will say , we are subiect to many crosses , yea to sinne : what ? can our sinnes turne to our good ? Ans. If God almightie be thy father , he will turne thine afflictions , yea thy sinnes which by nature are euil , beyond all expectation vnto thy saluation . And thus much God will doe to all such as be obedient vnto him : yet no man must hereupon presume to sinne . Thirdly , whereas we beleeue that God is a mightie father , it serues to confirme gods children in the promises of mercy reuealed in his word . The chiefest whereof is , that if men will turne from their sinnes , and beleeue in Christ , they shall not perish but haue life euerlasting . I knowe some men will make it an easie thing to beleeue , especially those which neuer knewe what faith meant . But such persons neede no meanes of confirmation of faith : therefore let all those which haue tasted of the hardnes of attaining vnto it , learne howe to establish their wauering hearts in the promises of God , by the consideration of these two points : God is a father , and therefore he is willing : he is also almightie , and therefore he is able to performe his promises . He that will bee truely resolued of Gods promises , must haue both these setled in his heart , and build on them as on two foundations . It followeth , Creatour of heauen & earth ] We haue spoken of the title of the first person , and of his attributes : nowe we come to speake of his effect , namely the creation : but before we come to it , we are to answer a certaine obiection which may be made . At the first it may seeme strange to some , that the worke of creation is ascribed to the first person in Trinitie the father : whereas in the Scripture it is common to them all three equally . And first that the father is Creatour , it was neuer doubted : as for the second person the Sonne , that hee is Creatour , it is euident : All things are made by it , that is , by the Sonne , who is the substantiall worde of the father , and without it was made nothing that was made . And againe it is saide , that God by his sonne made the worlde . As for the holy Ghost , the worke of creation is also ascribed vnto him : and therefore Moses saith , The spirit mooued vpon the waters : and Iob saieth , His spirit hath garnished the heauens . Howe then is this peculiar to the father , beeing common to all the three persons in trinitie ? I answer , The actions of God are twofold : either inward , or outward . The inwarde actions are those , which one person doth exercise towards another : as the father doth beget the sonne , and this is an inward action peculiar to the father : and all inward actions are proper to the persons from whome they are . So the Sonne doth receiue the Godhead by communication from the Father : and the holy Ghost from them both : and these are inward actions peculiar to these persons . So likewise , for the father to send his sonne , it is an inward action proper to the father and cannot be communicated to the holy ghost : and the sonne to bee sent by the father onely is a thing proper to the Sonne , and not common to the father , or to the holy Ghost . Now outward actions are the actions of the persons in the Trinitie to the creatures : as the worke of creation , the worke of preseruation , and of redemption . These and all such actions are common to al the three persons : the father createth , the sonne createth , and the holy Ghost createth : and so we may say of the works of gouernment , and of redemption , and of all outward actions of the persons to the creatures . But some againe may say , howe then can the worke of creation , beeing an outward action of God to the creature , be peculiar to the first person the father ? I answere , the work of creatiō is not so proper to the first person the father , as that it cannot also be cōmon to the rest : for all the three persons ioyntly created all things of nothing ; only they are distinguished in the maner of creating . For the father is the cause that beginneth the worke , the sonne puts it in execution , the holy ghost is the finisher of it . And againe , the father createth by the sonne ; & by the holy ghost : the sonne createth by the holy ghost , and from the father : the holy ghost createth not by the father , nor by the sonne ; but from the father & the sonne . And this is the reason why the worke of creation is ascribed here vnto the father , because he alone createth after a peculiar manner , namely by the sonne , and by the holy Ghost : but the Sonne and the holy Ghost create not by the father but from him . Thus hauing answered the obiection , we come to speake of the creation it selfe . In handling whereof , we must withall treat of the Counsell of God , as beeing the cause therof , and of the Gouernment of the creatures , as being a work of God whereby he continunes the creation . And the order which I will obserue , is first to speake of the Counsell of God , and secondly of the exequution of his Counsell , which hath two speciall branches , the first the creation , the second the preseruation or gouernment of things created . The Counsell of God , is his eternall and vnchangeable decree , whereby he hath ordained all things either past , present , or to come , for his owne glorie . First I call it a decree , because God hath in it sette downe with himselfe and appointed as soueraigne Lord , what shall be , what shall not bee . I adde further , that all things whatsoeuer come vnder the compasse of this decree ; as Paul saith , He worketh all things according to the counsell of his will. And our Sauiour Christ saith , that a sparrowe cannot fall on the ground without the heauenly father : yea further , he tels his disciples , that the very haires of their heades are numbred , meaning that they are knowne and set downe in the counsell of God. And considering that God is King of heauen and earth ; and that most wise , yea wisdome it selfe ; and most mightie , yea might and power it selfe : it must needes bee that he hath determined how all things shall come to passe in his kingdome , with all their circumstances , time , place , causes , &c. in such particular manner , that the very least thing that may bee , is not left vnappointed and vndisposed . The counsell of God , hath two properties , eternitie , and vnchaungeablenes . It is eternall , because it was set downe by God from euerlasting before all times , as Paul saith , God hath chosen the Ephesians to saluation before all worldes . And he saith of himselfe , that hee was called according to the purpose of God , which was before all worldes . Againe , the same counsell once set downe , is vnchangeable . God saith , I am Iehouah , and I chaunge not . With God ( saith S. Iames ) there is no variablenesse , nor shadowe of chaunge . Nowe such as God is , such is his decree or counsell . And beeing vnchangeable , his counsels also are vnchangeable . Gods counsell hath two parts : his foreknoweledge , and his wil or pleasure . His foreknowledge , whereby he did foresee all thinges which were to come . His will , whereby in a generall manner he wills and ordaines whatsoeuer is to come to passe : and therefore such things as God altogither nilleth , cannot come to passe . Now these two-parts of the counsell of God must be ioyned together , and not seuered . Will without knowledge is impotent , and foreknowledge without will is idle . And therefore such as holde that God doeth barely foresee sundrie things to come , no manner of way either willing or decreeing the issue and euent of them , doe bring in little better then Atheisme . For if we say that any thing comes to passe either against Gods will , or God not knowing of it , or not regarding it , we shall make him either impotent or carelesse , and rase the very foundation of Gods prouidence . And this decree of God must be conceiued of vs as the most generall cause of all things subsisting : being first in order hauing all other causes vnder it , and most principall , ouerruling all , ouerruled by none . Thus wee see what is to be held touching Gods counsell : nowe for the better clearing of the trueth , three obiections of some difficultie are to be answered . First may some man say , if God decree and ordaine all things whatsoeuer , then he decreeth and ordaineth sinne : but God decrees not sinne in as much as it is against his will : and therefore he decrees not all things . Ans. Wee vse not to say that God doth simply will or decree sinne , but onely in part , adding withall these caueats : I. That God willeth and decreeth sinne , not properly as it is sin , but as it hath in it sundry regards and respects of goodnes , so farforth as it is a punishment , or chastisement , or triall , or action , or a hath any existence in nature . II. God can so vse euil instruments , that the work done by them beeing a sinne , shall neuerthelesse in him bee a good worke : because hee knowes howe to vse euill instruments well . If it be further alleadged , that God willeth no wickednesse , Psal. 5.5 . we must knowe , that Gods will is two-folde , generall , and speciall . Generall , whereby God willeth and decreeth that a thing shall bee : and by this kinde of will he may be saide to will sinne ; and that without sinne . For though he decree it thus , yet doth he not instill wickednesse into the heart of any sinner , and his decree is onely for a most excellent ende . For in regard of God which decreeth , it b is good that there should be euill . To this purpose Augustine saith excellently , By an vnspeakeable manner it comes to passe , that that which is against Gods will , is not without his will. c Nowe the speciall will of God is that whereby he willeth any thing in such manner , that he approoueth it , and delighteth in it . And thus indeede we cannot say without blasphemie , that god willeth sinne . Thus then we see in what manner and how farforth God may be said to decree sinne , that is , to will and appoint the permission of it . Againe it may be obiected thus . If all things be determined by the vnchangeable decree of God , then all things come to passe by an vnchangeable necessitie : and men in their actions haue no freewill at all , or libertie in doing any thing . Answer . This must be learned as a certaine rule , that the necessarie decree of God , doth not abolish the nature of the second causes , and impose necessitie vpon the will of man , but onely order and incline it without any constraint , to one part . As for example : when a people is gathered togither to heare gods word , there is none of them but they knowe that they come thither by Gods prouidence ( & In that respect necessarily ) yet before they come , they had all freedome and libertie in themselues to come or not to come : and Gods eternall counsell did not hinder the libertie of our wills , in comming or not comming , nor take away the same : but onely incline and turne them to the choice of one part . An other example hereof we may haue in our Sauiour Christ , whose state and condition of bodie , if we regard , he might haue liued longer : yet by the eternall counsell of God , he must die at that place , at that time , at that houre where and when he died . Whereby we may see , that Gods counsell doth not hinder the will of man ; but only order and dispose it . Which answer being well marked , we shall see these two will stand togither : the necessarie and vnchangeable counsell of God , and the free will of man. And againe , that the same action may be both necessarie and contingent : necessarie in regard of the highest cause , the counsell of God ; not necessarie but contingent in respect of the second causes , as among the rest , the will of man. Thirdly , some will yet obiect against this doctrine , that if all things come to passe according to Gods vnchangeable decree , then what needes the vsing of any meanes ? what needs the preaching of the word , and receiuing of the Sacraments ? what needes any lawes , Princes , Magistrates , or gouernment ? what needes walking in mens ordinarie callings ? all is to no ende : for let men play or worke , sleepe , or wake ; let them doe what they will : all is one : for Gods eternall counsell must needes come to passe : therefore it may seeme in vaine for men to busie themselues about such things . Answ. But we must know , that as God hath appointed all things to come to passe in his eternall and vnchangeable counsell ; so in the same decree , he hath together set downe the meanes and waies whereby he will haue the same things brought to passe : for these two must neuer be seuered ; the thing to be done , and the meanes whereby it is done . We may read in the Acts in Pauls dangerous voyage towardes Rome , and Angel of the Lord tolde Paul , that God had giuen him all that sailed with him in the shippe : now the soldiers and marriners hearing this , might reason thus with themselues : Seeing God hath decreed to saue vs all , we may do what we will , there is no danger , for we shall all come to land aliue : but marke what Paul saith , except these abide in the shippe , ye can not be safe : where we see , that as it was the eternall counsell of God to saue Paul , and all that were with him : so he decreed to saue all by this particular meanes of their aboad in the shippe . King Ezechias was restored to his health , and receiued from God a promise that he should haue 15. yeares added to his daies , and the promise was confirmed by signe : now , what doth he ? cast off all meanes ? no : but as he was prescribed , so he applieth a bunch of drie figges to his sore , and vseth still his ordinarie diet . Therefore it is grosse ignorance and madnesse in men to reason so against Gods decree ; God in his vnchangeable counsell , hath decreed and set downe all things how they shall be ; therefore I will vse no meanes , but liue as I list : nay rather we must say the contrarie ; because God hath decreed this thing or that to be done : therefore I will vse the meanes which God hath appointed to bring the same to passe . Now follows the Creation , which is nothing else but a worke of the blessed Trinitie , forming and framing his creatures which were not before , and that of nothing . The points to be knowne concerning the creation are many . The first is , the thing by which God did beginne and finish the creation . And we must vnderstand , that at the first God made all things , without any instrumēt or meanes , and not as men doe which bring to passe their busines by seruants and helps ; but onely by his word and commandement : as the Psalmist saith , He commanded , and all things were made . In the beginning God saide , Let there be light , and there was light : and by the same meanes was the creation of euery creature following . The very power of the word & commandement of God was such , as by it that thing was made and had a beeing , which before was not . It may be demaunded , what word this was by which God is saide to make all things . Answ. The word of God in Scripture is taken three waies : for the substantiall word , for the sounding or written word , for the operatiue or powerfull word . The substantiall word , is the second person begotten of the substance of the father . Now howsoeuer it be true , that God the father did create all things by his word , that is , by his Sonne : yet doth it not seeme to be true that by these words [ God said , let there be , this or that ] that the Sonne is meant . For that word which God gaue out in the creation was in time , whereas the Sonne is the word of the father before all times : and againe , it is a word common to the three persons equally , whereas the Sonne is the word of the father onely . Furthermore , it is not like that it was any sounding word standing of letters and syllables , and vttered to the creatures after the vsuall manner of men , that was the cause of them : it remaines therfore that all things were made by the operatiue word , which is nothing but the pleasure , will , and appointment of God , and is more powerfull to bring a thing to passe then all the meanes in the world beside . For Gods willing of any thing is his effecting and doing of it . And this is prooued by Dauid , when he saith , He spake the word , and they were made : he commanded , and they were created . Hence we must take out a speciall lesson , needfull to be learned of euery man. Looke what power God vsed and shewed in making the creatures when they were not , the same power he both can and will shew forth in recreating and redeeming sinnefull men by the pretious blood of Christ. By his word he created mans heart when it was not ; and he can and will as easily create in vs all new hearts , specially when we vse the good meanes appointed for that ende . As , when Christ said to dead Lazarus , Lazarus come forth , he arose and came forth of his graue , though boūd hand & foot : so when the Lord speaks to our dead hearts by his word and spirit , we shall rise forth of the graues of our sins & corruptions . In the creation of the great world , God saide let there be light , and presently darknes gaue place : and the same he can do to the little world , that is , to man. We are by nature darknes , and let God but speake to our blind vnderstandings , our ignorance shall depart , and we shall be inlightened with the knowledge of the true God and of his will : as Paul saith , God that commanded the light to shine out of darknesse , is he which hath shined in our hearts to giue the light of the knowledge of the glorie of God in the face of Iesus Christ. Secondly , God made all creatures , without motion , labour , or defatigation : for his very bidding of the worke to be done , was the doing of it . And this thing no creature can doe , but God onely , though vnto Adam labour was without paine before the fall . Thirdly , the matter and the first beginning of all creatures was nothing , that is , all things were made , when as there was nothing whereof they might be made , as Paul saith , God calleth those things which be not , as though they were . And indeede in the first creation , all things must be made either of the essence of God or of nothing : but a creature can not be made of the essence of God , for it hath no parts , it is not diuisible : and therefore God made all things that were made out of himselfe or his owne essence : the conclusion then is , that the framing of the creatures in the beginning , was not of any matter , but of nothing , because before the creation , out of God there was nothing . This must teach vs to humble our selues . Many there be that stand vpon their ancestours : but let them here looke whence they came first , namely , as Abraham saith of himselfe , of dust and ashes . And what was this dust and ashes made of ? surely of nothing : wherefore euery mans first beginning is of nothing . Well then , such men as are caried away with their pedigree and descent , if they look well into it , they shall finde small cause to boast or bragge . And this consideration of our first beginning must mooue vs to true humiliation in our selues . Fourthly , God in framing his creatures , in the beginning made them good ; yea very good . Now the goodnes of the creature is nothing else , but the perfect estate of the creature , whereby it was conformable to the will and minde of the Creator allowing and approouing of it when he had made it : for a creature is not first good , and then approoued of God : but because it is approoued of God , therefore it is good . But wherein , will some say , stands this goodnes of the creature ? I an●wer , in three things : I. in the comelines , beautie , and glorie of euery worke in his kind both in forme and constitution of the matter . II. In the excellencie of the vertue which God hath giuen to it : for as he hath appointed euery creature for some especiall ende , so he hath fitted and furnished it with sufficient power and vertue for the accomplishing of the same ende . III. In the exceeding benefit and profitablenesse that came by them to man. But since the fall of man this goodnes of the creature is partly corrupted and partly diminished . Therefore when we see any want , defect , or deformitie in any of them , we must haue recourse backe againe to the apostasie of our first parents , and remember our fall in them , and say with a sorrowfull heart , this comes to passe by reason of mans most wretched sinne , which hath defiled heauen and earth , and drawne a curse not onely vpon himselfe , but vpon the rest of the creatures for his sake , whereby there goodnes is much defaced . Fifthly , the ende of creation , is the glorie of God , as Salomon saith , God made all things for his owne sake , yea euen the wicked for the day of euill . And God propounds this principall ende to himselfe , not as though he wanted glorie , and would purchase it vnto himselfe by the creation ; for he is most glorious in himselfe , and his honour and praise beeing infinite , can neither be increased nor decreased : but rather that he might communicate and make manifest his glorie to his creatures , and giue them occasion to magnifie the same . For the reasonable creatures of God beholding his glorie in the creation , are mooued to testifie and declare the same among men . The sixth shall be touching the time of the beginning of the world which is betweene fiue thousand and sixe thousand yeares agoe . For Moses hath set downe exactly the computation of time from the making of the world to his owne daies : and the Prophets after him haue with like diligence set downe the continuance of the same to the very birth of Christ. But for the exact account of yeares Chronologers are not all of one minde . Some say there be 3929. from the creation to Christs birth , as Beroaldus : some 3952. as Hierome and Bede : some 3960. as Luther and ●o . Lucidus : some 3963. as Melancthon in his Chronicle and Functius : some 3970. as Bullinger and Tremellius : some towards 4000. as Buntingus . Now from the birth of Christ to this day are 1592. yeares , and adding these together , the whole time amounteth . And God would haue the very time of the beginning of the world to be reuealed , first that it might be knowne to the Church , when the couenant of grace was first giuen by God to man , and when it was afterward renewed , and how Christ came in the fulnesse of time , Gal. 4. secondly that we might know that the world was not made for the eternall and euerliuing God , but for man : thirdly that we might learne not to set our hearts on the world & on the things therein which haue beginning and ende , but seeke for things eternall in heauen . And before the time which I haue named began , there was nothing beside God , the world it selfe and all things else were vncreated . Some men vse to obiect and say , what did God all that while before the world was ? how did he imploy himselfe ? what was he idle ? Ans. The Iewes to this badde question make as badde an answer . For they say he was continually occupied in making many little worlds , which he continually destroied as he made them , because none pleased him till he made this . But we must rather say , that some things are reuealed which God did then , as that he decreed what should come to passe when the world was : & that then the blessed persons in Trinitie did take eternal delight each in other . If any man will needes know more , let him heare what Moses saith , Secret things belong to the Lord our God , but things reuealed to vs and to our children for euer : and let them marke what one eluding the question , answered : namely , that God was making hell fire to burne all such curious persons as will needes know more of God then he hath reuealed to them : for where God hath not a mouth to speake , there we must not haue an eare to heare : therefore our dutie is , to let such curious questions passe . Seuenthly , some may aske in what space of time did God make the world ? I answer , God could haue made the world , and all things in it in one moment : but he began and finished the whole worke in sixe distinct daies . In the first day he made the matter of all things and the light : in the second the heauens ; in the third day he brought the sea into his compasse , and made the drie land appeare , and caused it to bring forth hearbs , plants , and trees : in the fourth he made the Sunne , the Moone , and the starres in heauen : in the fifth day he made the fishes of the sea , the foules of the heauen , and euery cree●ing thing : in the sixth day he made the beasts of the field , and all cattell , and in the end of the sixth day he made man. Thus in sixe distinct spaces of time , the Lord did make all things : and that especially for three causes . I. To teach men that they ought to haue a distinct and serious consideration of euery creature : for if God made the world in a moment , some might haue saide , this worke is so mysticall , that no man can speake of it . But for the preuenting of this cauill , it was his pleasure to make the world and all things therein in sixe daies : and the seuenth day he commanded it to be sanctified by men , that they might distinctly and seriously mediate vpon euery daies worke of the creation . II. God made the world , and euery thing therein in sixe distinct daies , to teach vs , what wonderfull power and libertie he had ouer all his creatures : for he made the light when there was neither Sunne nor Moone , nor starres : to shew , that in giuing light to the world , he is not bound to the Sunne , to any creature , or to any meanes : for the light was made the first day : but the sunne , the moone , and the starres were not created before the fourth day . Againe , trees and plants were created the third day : but yet the sunne , moone , and the starres , and raine which nourish and make hearbs , trees , and plants to grow were not created till after the third day : which shewes plainely , that God can make trees , plants , and hearbs to grow without the means of raine , and without the vertue and operation of the Sunne , the Moone , and the starres . III. He made the world in sixe distinct daies , and framed all things in this order , to teach vs his wonderfull prouidence ouer all his creatures : for before man was created he prouided for him a dwelling place , and all things necessarie for his perpetuall preseruation , and perfect happines and felicitie . So also he created beasts and cattell : but not before he had made hearbs , plants , and grasse , and all meanes whereby they are preserued . And if God had this care ouer man when as yet he was not : much more will God haue care ouer him now when he is , and hath a beeing in nature . And thus much concerning the points of doctrine touching the creation . The duties follow . And first by the worke of creation we may discerne the true Iehouah from all false gods and idols in the world . This Esaiah maketh plaine , bringing in the Lord reasoning thus : I am God , and there is none other God besides me . How is that prooued ? thus : I forme the light , and create darkenesse , I make peace , and create euill : I the Lord doe all these things . If a man aske thee how thou knowest the true God from all false gods : thou must answer , by the worke of creation : for he alone is the maker of heauen and earth , and all things in them . This propertie can not agree to any creature , to any man , Saint , or Angel : nay , not to all men and all Angels they can not giue beeing to a creature which before was nothing . Secondly , whereas God the father is Creator of all things , and hath giuen vnto man reason , vnderstanding , and abilitie , more then to other creatures , we are taught to consider and meditate of the worke of Gods creation . This the wise man teacheth vs , saying , Consider the worke of God. And indeede it is a speciall dutie of euery man which professeth himselfe to be a member of Gods Church , as he acknowledgeth God to be the Creatour , so to looke vpon his workemanship and viewe and consider all creatures . A skilfull workeman can haue no greater disgrace , then when he hath done some famous thing , to haue his friend passe by his worke , and not so much as looke vpon it . If it be demaunded for what ende must we looke vpon the worke of Gods creation ? I answer , that in it we may see and discerne Gods power , wisdome , loue , mercie , and prouidence , and all his attributes , and in all things his glorie . This is a most necessarie dutie to be learned of euery man : we thinke nothing too much or too good to bestowe on vaine shewes , and plaies , idle sports and pastimes , which are the vanities of men , and we doe most willingly behold them : in the meane season vtterly neglecting and contemning the glorious worke of Gods creation . Well , the Lord God hath appointed his Sabbath to be sanctified not onely by the publike ministerie of the word , and by priuate praier , but also by an especiall consideration and meditation of Gods creatures : and therefore the dutie of euery man is this , distinctly and seriously to view and consider the creatures of God ; and thereby take occasion to glorifie his name , by ascribing vnto him the wisdome , glorie , power , and omnipotencie that is due vnto him and appeares in the same . Thirdly , we must giue God glorie in all his creatures , because he is the creator of them all . So in the Reuelation the foure and twentie Elders fall downe before him , and say , Thou art worthie , O Lord , to receiue glorie and honour , and power : giuing this reason , for thou hast created all things , and for thy wills sake they are and haue beene created . Read the Psalmes 147. and 148. both which tende to this effect , that God must be praised , because he is the Creator of all things , to whome all glorie is due . We know , that when men behold any curious worke of a cunning and skilfull craftesman , straightway they will leaue the worke , and inquire after him that made it , that they may praise his skill . The same is our dutie in this case , when we come abroad , and behold euery where in all the creatures the admirable and vnspeakable wisedome , goodnesse , and power of God , then we must make hast from the creature , and goe forward to the Creatour , to praise and glorifie him : and herein must we shew our selues to differ from bruit beasts , in that by the vse and viewe of Gods creatures , we doe returne due glorie , praise , and honour vnto the Creatour . Our fourth dutie is set downe by the Prophet Amos , who moouing the people to meete God by repentance , addeth a reason taken from the creation : He that fourmeth the mountaines and createth the winds , which declareth vnto man what is his thought , which maketh the morning darkenesse , &c. the Lord God of hosts is his name . The meaning of the Prophet is this : God is a terrible iudge , and we are as traytors & rebels against him : therfore the best way that we can take is this : he is comming to iudgement , let vs therefore meete him and fal downe before him , and humble our selues vnder his mightie hand . And the holy Ghost by the Prophet would mooue the people to meete God by serious repentance , by a reason framed thus : If God who is their iudge , be able to create the winds , and to forme the mountaines , and to make the morning darknes : then he is also able to make an eternall iudgement for their confusion . And therfore all such as be impenitent sinners , let thē prepare thēselues to turne vnto him : & surely if men had grace to lay this to their hearts ; they would not liue so long in their sinnes without repentance as they doe : nay rather , they would prepare thēselues to meete him in the way before he come to iudgement , because he is a Creator , and therefore able to bring infinite punishments vpon them at his pleasure , and to bring them to nothing as he made them of nothing . And let them know it , whosoeuer they be that go forward in their sinns , that God the creator whensoeuer he will , can open hell to deuoure them : and that he can shew himselfe as mightie in his iudgement to mens destruction , as he was mightie in the beginning in giuing vs a beeing when we were nothing . Wherefore notable is the practise of Dauid , who inures himselfe to the feare of God by the consideration of his creation , saying , I am fearefully and wonderfully made , &c. Lastly , those which haue beene impenitent sinners through all their life past , must not onely learne to repent for their sinnes ; but also endeauour to performe obedience vnto Gods word . God is a creator , and the thing created should in all respects be conformable to his will : for Dauid saith , Thine hands haue fashioned me , and framed me , giue me vnderstanding therefore that I may learne thy commandements . And good reason : for there is no man of any trade , but he would faine haue all that he maketh and deuiseth to be vsed : but yet so as the vse thereof must be conformable to the will of the maker . For this cause Moses that faithful seruāt of God saith , that the people of Israel dealt wrongfully with the Lord : why ? for he hath created them , and proportioned them , he is their father and be bought them : yet they haue dishonoured him by corrupting thēselues towards him by their vice . All creatures in heauen and in earth doe the will of the Creator , except man , and the deuill and his angels : for the Sunne , the Moone , and the Starres , they keepe that course which God hath appointed them : but man though he be bound to doe the will of God , because God is his Creator , yet he rebells against him . The potter if in tempering his clay , he can not make and frame it according to his minde , at length he will dash it in pieces : so God , he createth man , not that he should doe his owne will , but Gods will : and therefore the Lord in his wrath will confound him eternally who soeuer he be that followeth the lusts of his owne wicked heart , and will not be brought to be conformable to Gods will , but goes on his rebellion without stay . For this cause it stands euery man in hand to yeelde himselfe pliable vnto Gods will , & to indeauour to obey it by keeping a good conscience before God and all men , and by walking faithfully in his calling , least the ende be confusion . If a man haue a trade and other men come into his shoppe , and vse such tooles and instruments as be there to wrong ends , he will in no wise brooke it , but take the abuse in great displeasure : now the world is as it were an opened shoppe in which God hath set forth vnto vs his glorie and maiestie : and the creatures of all kinds be instruments appointed for excellent vses , and specially man for the accomplishment of his will. And therefore when he rebells against the will of God , and by sinne puts the creatures to wrong ends , he can not but most grieuously offend God. And thus much of the duties . Now in the third place follow the consolations vnto Gods Church and people . First as S. Peter saith , God is a creator , yea a faithfull creator . The properties of a faithfull creator are two : I. He will preserue his creature : no man is so tender ouer any worke as he that made it , for he cannot abide to see it any way abused . God therefore beeing a faithfull creator , tenderly loues all his creatures . So Iob reasoneth with God , that he will not cast him off , because he is the worke of his handes . II. God will beare with his creature , to see whether it will be brought to any good ende and vse before he will destroy it . And to vse the former comparison : the potter will turne and worke the clay euery way to make a vessell vnto his minde ; but if it frame no way , then will he cast it away and dash it against the wall . And so God who created man , still preserueth him , and vseth all meanes to make him conformable to his wil , before he cast him off . The Lord did long striue with men in the old world , to turne them from their wickednesse : but when nothing would serue them , it is said , It repented the Lord that he made man on the earth . And in like manner , if wee which are the creatures of God , shall rebell against this our creator , it may be , he will beare with vs for a time : but if we continue therein , and do not turne to him by repentance , he will bring vpon vs a finall destruction both in bodie and soule . Yet I say , before he doe this , his manner is to trie all meanes to preserue vs , and turne vs vnto him : and afterward if nothing will serue , then will he shewe forth his power in mens confusion : and therefore it standes vs in hand to looke vnto it betime . Secondly , looke what power the Lord did manifest in the creation of all things , the same power he both can and will make manifest in the redemption of mankinde . In the beginning God made all things by his word ; and so likewise he is able still to make by the power of his word , of a wicked man that is dead in sinne , a true and liuely member of Christ : which the Prophet Esay signifieth when he saith , The Lord that created the heauens and spread them abroad , he that stretcheth forth the earth and the bodie thereof , &c. I the Lord haue called thee in righteousnesse . This must not incourage euil men in their wickednes , but it serueth to comfort the people of God , considering that the same God which once created them , is also as able to saue them : and will shew himselfe as mightie in their redemption , as he was in their creation of nothing . And thus much of the creation in generall . Nowe it followeth that wee come to the handling of the parts thereof . For it is not said barely that God is a Creator ; but particularly that he is a creatour of heauen and earth : of both which wee will speake in order : and first of the creation of heauen . Heauen ] in Gods worde signifieth all that is aboue the earth : for the ayre wherein we breath is called heauen . And according to this acceptation of the word , there are three heauens , as Paul saith , He was taken vp into the third heauen . The first of these heauens is that space , which is from the earth vpwarde vnto the firmament , where the starrs are . Thus the birds which flie in the aire betweene the earth and the starres , are called the foules of the heauen : and when God sent the flood to drowne the olde world , Moses saith , the windows of heauen were opened : meaning , that God powred downe raine from the cloudes aboundantly , for the making of a flood to drowne the world . The second heauen is that which containeth the Sunne , the Moone , and the starres : so Moses saith , that God in the beginning created the Sunne , the Moone , and the starrs , and placed them in the firmament of heauen . Besides these two heauens , there is a third which is inuisible : and yet it is the worke of Gods handes : and it is that glorious place where Christ euen in his manhoode sitteth at the right hand of the father : and whither the soules of the faithfull departed are carried , and placed : and in which at the ende of the world shall all the elect both in body and soule , haue perfect ioy and blisse in the glorious sight and presence of God for euer . But for the better conceiuing the trueth , wee are to skanne and consider diligently three questions . First , whether this third heauen be a creature ; for many haue thought it was neuer created , but was eternall with God himselfe : but it is a grosse errour contrarie to Gods word . For the Scripture saith , Abraham looked for a cittie ( meaning the heauenly Ierusalem , this third heauen ) hauing a foundation whose builder and maker is God. Further if it be eternall , it must either be ? Creator or a creature : but it is no creator , for then it should be God : and therefore it must needs be a creature . But some will say , the Lord is eternall , and this third heauen hath alwaies beene the place of the Lordes aboade , and therefore it is also eternall . Answer . True it is indeede that God doth shewe his glorie and maiestie in the third heauen : but yet that cannot possibly containe his Godhead , as Salomon saith , Beholde the heauens , and the heauens of heauens are not able to containe thee . Wherefore though God doth manifest his eternall glorie in this third heauen , yet doth it not followe that therefore this place should bee eternall : for hee needes no habitation to dwell in : hee is euery where filling all things with his presence , excluded from no place . The second question is , where this third heauen is ? A●●were . There are some protestants say , it is euery where : and they holde this opinion to maintaine the reall presence of the Lordes bodie in or about the Sacrament . But if it were euery where , then hell should be in heauen , which no man will say : but heauen indeede is aboue these visible heauens which wee see with our eies : so the Apostle saith , Christ ascended on high farre aboue all heauens , &c. And againe it is said of Steuen , that beeing full of the holy Ghost , Hee looked vp steadfastly into the heauens , and sawe them open , and the sonne of man standing at the right hand of God. Thirdly it may bee demaunded , why God created this third heauen ? Answer . God made it for this cause , that there might bee a certaine place wherein he might make manifest his glorie and maiestie to his elect angels and men ; for the which cause it was created a thousand fold more glorious then the two former heauens are , and in this respect it is called Paradise , by reason of the ioy and pleasure arising from Gods glorious presence . And our Sauiour Christ calleth it the house of God his father ; because into it must be gathered all gods children . It is called the kingdome of heauen , because God is the king thereof and ruleth there in perfect glorie . True it is , God hath his kingdome here on earth : but he ruleth not so fully and gloriouslie here , as he ●hall in heauen : for this is the kingdome of grace , but that is the kingdome of his glorie , where he so raigneth , that he will be all in all , first in Christ , & then in the elect both angels and men . Nowe followe the duties whereunto we are mooued principally in consideration of the making of the third heauen . First , if God created it especially for the manifestion of his glory vnto men , that at the ende of this worlde , by the fruition of Gods most glorious presence , there they might haue perfect ioy and felicitie : we haue occasion here to consider the wonderfull madnesse and forgetfulnesse that raigneth euery where among men , which onely haue regard to the estate of this life , and cast all their care on this worlde , and neuer so much as once dreame of the ioyfull and blessed estate which is prepared for Gods children in the highest heauen . If a man hauing two houses● one but a homely cottage , and the other a princely pallace , should leaue the better and take all the care and paines for the dressing vp of the first , would not euery man say , he were a madde man ? yes vndoubtedly . And yet this is the spirituall madnesse that takes place euery where among men : for God hath prepared for vs two houses , one is this our bodie which we beare about vs , which is an house of clay , as Iob saith , We dwell in houses of clay whose foundation is dust , which shal be destroyed before the moth : & as Peter saith , a tabernacle or tent , which we must shortly take downe ; and wherein we abide but as pilgrimes and straungers . Againe , the same God of his wonderfull goodnesse hath prouided for vs a second house in the third heauen , wherein wee must not abide for a time and so depart : but for euermore enioy the blessed felicitie of his glorious presence . For all this marke a spirituall phrensie possessing the mindes of men ; for they imploy all their care and industrie for the maintaining of this house of clay , whose foundation is but dust : but for the blessed estate of the second house , which is prepared for them in the kingdom of heauen , they haue little regard or care . They will both runne and ride from place to place day and night , both by sea and land : but for what ? Is it for the preparing of a mansion place in the heauenly Ierusalem ? Nothing lesse , for they will scarse goe forth of the doore to vse any meanes whereby they may come vnto it : but all their studie is to patch vp the ruines and breaches of their earthly cabbine . Now let all men iudge in their owne consciences , whether as I haue said , this be not more then senselesse madnesse ? Againe , the bodie is but a tabernacle wherein we must rest as it were for a night , as a straunger doth in an Inne , and so away : but the second house is eternall in the heauens , an euerlasting seate of all felicitie and happinesse . And therefore our dutie is aboue al things , to seeke the kingdome of God and his righteousnesse , as Christ himselfe biddeth vs. And if the Lord haue there prepared such a place for vs , thē we must in this world vse all good meanes , whereby we may be made worthie the fruition of it ; and also fitte and readie at the day of death to enter into it : which at the day of iudgement we shall fully possesse both in soule and bodie , and there raigne eternally in all happinesse with God Almightie our creatour , the Father , the Sonne , and the Holy Ghost . But some may say , how shall a man so prepare himselfe , that hee may bee fitte for that place ? Answere . This the holy Ghost teacheth vs : for speaking of this heauenly Ierusalem , he saith , There shall enter into it none vncleane thing , neither whatsoeuer worketh abomination or lies . The meanes then to make our selues fitte is , to seeke to bee reconciled to God in Christ for our sinnes past , and withall to endeauour to haue an assurance of the free remission and pardon of them all in the blood of Christ. And as touching that part of life which is to come , we must remember what Saint Iohn saith , Euery one that hath this hope purifieth himselfe , meaning , that he which hath hope to raigne with Christ in heauen , vseth the meanes whereby he may purifie and keepe himselfe from sinne , as also he saith after , that he which is borne of God keepeth himselfe , and the wicked one toucheth him not . Signifying , that all such persons as are truely iustified and sanctified , carrie such a narrowe and straite watch ouer the whole course of their liues and conuersations that the deuill can neuer giue them deadly woundes , and wholly ouercome them . Nowe the man that i● resolued in his conscience of the pardon of his sinne for the time past , and hath a steadfast purpose in his heart to keepe himselfe vpright , & continually to walke in righteousnesse and true holinesse all the daies of his life : this man , I say , is prepared and made fit to enter into the heauenly Ierusalem : come death when it will , he is readie . And howesoeuer he must not looke for heauen here vpon earth , yet he is as it were in the suburbes of this heauenly cittie : and at the end of this life , the king thereof , the Lord Iesus will open the gates , and receiue him into his kingdome , for he is alreadie entred into the kingdome of grace . To conclude this point , let euery man in the feare of god , be mooued hereby to set his heart to prepare himselfe ; that when God shall call him hence , he may be fitte to enter into that glorie . Secondly , seeing God hath prepared the third heauen for vs , it teacheth euery man in this worlde to be content with the estate wherein God hath placed him , whether it bee high or lowe , rich or poore : why so ? because here he is but a pilgrime , and liues in a cottage of clay , and in a tent wherein he must abide but a while , as a pilgrime doth , oftentimes carrying his house about with him ; and we shall in better sort accept the afflictions which God sendes vs in this life ; if we remember that there is prepared for vs a place of ioy , which must bee our resting place and perfect felicitie for euermore . This was the practise of the chidren of God , especially of Abraham : for when the Lord called him out of his own country , he obeyed , and by faith abode in the promised land , as in a straunge countrie , as one that dwelt in tents with Isaac and Iaakob , heires with him in the same promise : and the reason followeth , for he looked for a cittie hauing a foundation whose builder and maker is God. They beleeued that these things which the Lord promised , were shaddowes of better things : and hereon staied themselues , beeing well content with that estate whereto God had called them . So Paul was cōtented to beare the afflictions which God had laid vpon him , and his reason was , Because ( saith he ) we looke not on things which are seene , but on things which are not seene : for the things which are seene are temporall , but the things which are not seene are eternall . And in the next chapter : We knowe ( saith he ) that if our earthly house of this Tabernacle be destroyed , we haue a dwelling giuen vs of God , that is , an house not made with hands , but eternall in the heauens . And for this cause his desire was rather to remooue out of this body , and to be with the Lord. And thus much concerning heauen . Nowe followeth the second part of Gods creation in these wordes . And earth ] Earth signifieth the huge masse or body standing of sea and land , on which we liue , and all things that be in or vpon the earth whatsoeuer : as Paul saith , For by him were created all things that are in heauen or in earth , &c. In other Creeds which were made since this of the Apostles , beeing expositiōs of that ; there is added , maker of all things visible and invisible . Here we haue occasion to speake of all creatures , but that were infinite : therefore I will make choice of these two , good Angels and Men. I. That Angels had a beginning it is no question : for Paul saith , that by God all things were created in heauen and earth , things visible and inuisible , whether thrones , principalities , or powers . And in respect of the creation , angels are called the sonnes of God. But the time & day of their creatiō cannot be set down further thē this , that they were created in the cōpasse of the sixe daies . For Moses saith , Thus , namely in the compasse of the first sixe daies , the heauens and the earth were fashioned , and all the h●ast of them : that is , all varietie of creatures in heauen and earth seruing for the beauty and glory thereof : whereof no doubt the Angels are the principall . II. Touching the nature of Angels , some haue thought that they are nothing but qualities and motions in the mindes of men , as the Sadduces and the Libertines of this time : but the truth is , that they are spirits , that is , spirituall and inuisible substances created by God , and really subsisting : for the Scripture ascribes vnto them such kinde of actions which can not be performed by the creatures , saue onely such as be substances : as to stande before the throne of God , to behold the face of the Father , to carie mens soules to heauen , &c. yet must we not imagine that they are bodily substances consisting of flesh and bone . And though they tooke vpon them visible shapes and formes , and did eate and drinke in the companie of men , and thereupon are called Men in Scripture : yet they did this by diuine dispensation for a time , that they might the better performe the actions and businesses among men , to which they were by God appointed . And the bodies of men which they assumed , were no parts of their natures vnited to them , as our bodies are to vs ; but rather they were as garments are to vs , which they might put off and on at their pleasure . If any shall aske , whence they had these bodies , the answer is , that either they were created of nothing by the power of God , or framed of some other matter subsisting before . If againe it be asked what became of these bodies when they laid them downe , because they vsed them but for a time , the answer may be , that if they were made of nothing , they were againe resolued into nothing : if made of other creatures , that then they were resolued into the same bodies of which they were first made ; though indeede we can define nothing certenly in this point . III. Angels are reasonable creatures of excellent knowledge and vnderstanding , farre surpassing all men saue Christ. Their knowledge is threefold : naturall , reuealed , experimentall . Naturall , which they receiued from God in the creation . Reuealed , which God makes manifest to them in processe of time , whereas before they knew it not . Thus God reuealed to Gabriel the mysterie of the 70. weekes , Dan. 8 , and 9. And in the Apocalyps many things are reuealed to the Angels that they might reueale thē to vs. Experimentall knowledge , is that which they get by obseruing the dealings of God in the whole world , but specially in the Church . And thus Paul saith , that to principalities and powers in heauenly places is knowne the manifolde wisedome of God by the Church . IV. And as the knowledge , so also the power of the good Angels is exceeding great . They are able to doe more then all men can . Therefore Paul calls them mightie Angels , 2. Thess. 1.7 . Yea their power is farre superiour to the power of the wicked angels , who since the fall are vnder them and can not preuaile against them . V. The place of the aboad of Angels , is the highest heauen , vnlesse they be sent thence by the Lord , to doe some thing appointed by him . This our Sa●iour Christ teacheth when he saith , that the angels of litle ones doe alreadie behold the face of their father in heauen . And the wicked angels before their fall were placed in heauen , because they were cast thence . VI. That there be certaine distinctions and diuersities of angels , it is very likely , because they are called thrones , and principalities , and powers , Ch●rubim and Seraphim . But what be the distinct degrees and orders of Angels , and whether they are to be distinguished by their natures , gifts , or offices , no man by scripture can determine . VII . The ministerie of angels to which the Lord hath set them apart is threefold , and it respecteth either God himselfe , or his church , or his enemies . The ministerie which they performe to God , it first of al , to adore , praise , and glorifie him continually . Thus the Cherubims in Esaies vision crie one to another , Holy , holy , holy is the Lord God of hosts : the world is full of his glory . And when they were to publish the birth of the Messias , they begin on this maner , Glory to God in the highest heauens , peace on earth . And Iohn in his vision heard the angels about the throne , crying with a loud voice , Worthy is the Lambe , &c. to receiue power , riches , and strength , wisdome , and honour , and glory , and praise . And indeede the highest ende of the ministerie of Angels is the manifestatiō of the glory of God. The second , is to stand in Gods presence , euermore readie to doe his commandements , as Dauid saith , Praise the Lord , yee his Angels that excell in strength that doe his commandements in obeying the voice of his word . And here is a good lesson for vs. Wee pray daily , that we may doe the will of God as the Angels in heauen doe it : let vs therefore be followers of the holy Angels in praising God and in doing his commandements as they doe . The ministerie of Angels concerning the Church , standes in this , that they are ministering sprits for the good of them which shall be heires of saluation . The good is threefold ; in this life , in the ende of this life , and in the last iudgemēt : again , the good which they procure to the people of god in this life , is either in respect of body or soule . In respect of the body , in that they doe most carefully performe al maner of duties which do necessarily tend to preserue the temporall life of Gods children , euen from the beginning of their daies to the ende . Dauid saith , that they pitch their tents about them that feare the Lord. When Agar was cast forth of Abrahams family , and wandered in the wildernesse , an angell comes vnto her and giues her counsell to returne to her mistresse and humble her selfe . When Elias fled from Iesabel , he was both comforted , directed , and fed by an angel . And an angel bidds the same Elia● be of good courage and without feare to goe to King Achazias & reproou● him . Angels bring Lot and his family out of Sodom and Gomorrha , before they burne the citties with fire and brimstone . When Iacob feared his brother Esau , hee sawe angels comming vnto him : and he plainely acknowledgeth that they were sent to be his protectours & his guides in his iourney . Abraham beeing perswaded of the assistance of Gods angels in al his waies , said to his seruant , The Lord God of heauen , who tooke me from my fathers house , &c. will send his angels before thee . The wise men that came to see Christ are admonished by angels to returne another way : and Ioseph by the directiō of an angel fled into Egypt , that he might preserue Christ from the hands of the cruel tyrant . The tents of the Israelites was garded by angels . The three children are deliuered from the fierie furnace : and Daniel out of the Lyons denne by angels . When Christ was in heauinesse they ministred vnto him and comforted him : and they brought Peter out of prison and set him at libertie . Againe , the angels procure good vnto the soules of the godly , in that they are maintainers and furtherers of the true worshippe of God , and of all good meanes , whereby we attaine to saluation . The lawe was deliuered in Mount Sina by angels : and a great part of the Reuelation of Iohn . They expound to Daniel the seuenty weekes They instruct the Apostles touching the returne of Christ to the last iudgement . An angel forbids Iohn to worship him , but to worship God the creatour of heauen and earth . They fetch the Apostles out of prison , and bidde them teach in the temple . An angel bringes Philip to the Eunuch that he may expound the Scriptures to him . Lastly , they reueale the misteries and the will of God : as to Abraham that he should not kill his sonne Isaac , to Mary and Elizabeth the natiuity of Iohn Baptist , & of Christ our Sauiour , and all this they doe according vnto the will of God , Gal. 1.8 . Beside all this , angels reioice at the conuersion of sinners by the ministerie of the Gospel . And for the Churches sake , they protect not only particular men , but euen whole nations and kingdomes . The ministerie of Angels in the end of this life , is to carrie the soules of the godly into Abrahams bosome as they did the soule of Lazarus . And in the day of iudgement to gather all the Elect that they may come before Christ , and enter into eternall fruition of glory both in body and soule . The third and the last part of the ministerie of Angels , concernes Gods enemies ; and it is to execute iudgements on all wicked persons and impenitent sinners . Thus all the first borne of Egypt are slaine by an angell . When Iosua was about to sacke Ierico , an angel appeared vnto him as a captaine , with a drawne sword to fight for Israel . When the hoste of Zenacherib came against Israel , the angel of the Lord in one night slue an hundred eightie & fiue thousand . Because Herod gaue not glorie vnto God , the angell of the Lord smote him so as he was eaten vp of lyce and died . And thus we see what points we are to marke touching the good Angels . Now followeth the vse which we are to make in regard of their creation . First whereas they are Gods ministers to inflict punishments vpon the wicked , here is a speciall point to be learned of vs ; that euery man in the feare of God take heede howe he liueth and continueth in his sinnes , for the case is dangerous considering that God hath armies of Angels , which stande readie euerie where to execute Gods heauie iudgements vpon them that liue thus . When the people of Israel had sinned against the Lord , Moses saith , they were naked , that is , open to al the iudgements of god ; euē destitute of the guard of his good angels . Wretched Balaā that wizzard went to Balaac to curse the children of Israel : and as he went it is said , the Angel of the Lord stood in his way with a drawn sword : & if the asse had not bin wiser thē his master , the angel had slaine him . Wherby it appeares , that whē we rush on into the practise of any sin , we do as much as in vs lieth to cause god to send down his iudgements vpon vs for our sinnes , and that by the ministerie of his angels . Secondly , we are taught another lesson by Christ himselfe : See ( saith he ) that you despise not one of these little ones : nowe marke his reason : for I say vnto you , that in heauen their angels do alwaies behold the face of my father . By little ones he meaneth young infants which are within the couenant ; or others which are like to young infants in simplicitie and innocency of life and humility . And Christ will not haue them to be despised . A duty very needfull to bee stood vpon in these times . For nowe a daies if a man carrie but a shewe of humilitie , of good conscience● and of the feare of God , hee is accounted but a silly fellowe , hee is hated , mocked , and despised on euery hand . But this should not be so . For him whome God honoureth with the protection of his good angels , why should any mortall man despise ? And it stands mockers and scorners in hand to take heede whome they mocke . For though men for their parts put vp many abuses and iniuries , yet their angels may take iust reuenge by smiting them with plagues and punishments for their offences . Thirdly , seeing angles are about vs , and serue for the good of men , we must do whatsoeuer we do in reuerent and seemely maner , as Paul giues counsel to the Philippians , Brethren , saith he , whatsoeuer things are true , whatsoeuer things are honest , iust , pure , & pertaine to loue , of good report : if there be any vertue , if there be any praise , thinke on these things : many men doe all their affaires orderly for auoiding shame , but wee must doe the same vpon a further ground , namely because Gods holy angels waite on vs. And considering that men haue care to behaue themselues well when they are before men : what a shame is it for a man to behaue himselfe vnseemely either in open or in secret , he then beeing before the glorious angels . Paul saith , that the woman ought to haue power on her head , because of the angels , that is , not onely the ministers of the Church , but gods heauenly angels , which daily waite vpon his children , and guard them in all their waies . Fourthly , this must teach vs modestie , and humility : for the angels of God are very notable and excellent creatures ; and therefore they are called in the Psalmes Elohim , gods : yet how excellent soeuer they be , they abase themselues to become guardians and keepers vnto sinnefull men . Nowe if the Angels doe so abase themselues ; then much more ought euery man to abase and humble himselfe in modestie● and humilitie before God ; and whatsoeuer our calling is , we must not be puffed vp but be content . This is a necessarie dutie for all , but especially for those which are in the schooles of the Prophets ; whatsoeuer their gifts or birth be , they must not thinke themselues too good for the calling of the ministerie . And if god haue called vs thereunto , we must be content to become seruants vnto all in the matter of saluation : though the men whom we teach be neuer so base or simple ; for no man doth so farre excell the basest person in the world , as the glorious Angels of God doe exceed the most excellent man that is ; therefore seeing they vouchsafe to become seruants vnto vs , we must not thinke our selues too good to serue our poore brethren . And thus much of the duties . Nowe followe the consolations that arise from this , that God hath giuen his glorious angels to serue for the protection and safegard of his church and people . If mens spirituall eies were open , they should see the deuil and his angels , and all the wicked of this world to fight against them : & if there were no means of comfort in this case , then our estate were most miserable . But marke ; as Gods seruant hath all these wicked ones to bee his enimies : so he hath garrisons of angels that pitch their tents about him and defend him from them all . So Dauid saith , He shall giue his Angels charge ouer thee , & they shall keepe thee in all thy waies , that thou dash not thy foote against a stone : where the angels of God are compared to nources , which carry little children in their armes , feed them , and are alwaies readie at hand , to saue them from fals and many other dangers . When the king of Syria sent his horses & chariots to take Elisha the Lords prophet , because he reuealed his counsell to the king of Israel : his seruant sawe them round about Dothan where he was , and he cried , Alas , master , vvhat shall wee doe ? then Elisha answered , Feare not : for they that be with vs , are more then they that be with them : & he besought the Lord to open his seruants eyes , that he might see : and the Lord opened his eies , and he looked and beholde , the mountaines were full of horses and chariots of fire round about Elisha . So likewise not many yeres agoe , our land was preserued from the inuasion of the Spaniards , whose huge Nauy lay vpon our sea coasts ; but how were we deliuered from them ? surely by no strēgth nor power , nor cunning of man ; but it was the Lord , no doubt , by his Angels that did keepe our coasts , and did scatter our enemies , and drowne them . Let enemies rage , and let them doe what they will , if a man keepe himselfe in the waies which God prescribeth , hee hath Gods Angels to guide and preserue him : which thing must mooue men to loue and embrace the true religion , and to conforme themselues in all good conscience to the rule of Gods worde . For when a man doeth not so , all the Angels of God are his enemies , and at all times readie to execute Gods vengeance vpon him : but when men carrie themselues as dutifull children to God , they haue this prerogatiue that Gods holy Angels doe watch about them , and defend them day and night from the power of their enemies , euen in common calamities and miseries . Before God sendes his iudgementes on Ierusalem , an angell is sent to marke them in the foreheades that mourne for the abominations of the people . And this priuiledge none can haue but he whose heart is sprinckled with the bloode of Christ , and that man shall haue it vnto the ende . And thus much of the creation of Angels . Now it followes to speake of the creation of Man : wherein we must consider two things : I. the points of doctrine : II. the vses . For the points of doctrine . First , Man was created and framed hy the hand of God , and made after the image of God : for Moses bringes in the Lord speaking thus , Let vs make man in our image , &c. in the image of God created he them , which also must be vnderstood of Angels . The image of God , is nothing els but a conformitie of man vnto God , whereby man is holy as God is holy : for Paul saith , Put on the newe man which after God , that is , in Gods image , is created in righteousnesse and true holinesse . Nowe I reason thus : wherein the renuing of the image of God in man doth stand , therein was it at the first : but the renuing of Gods image in man doth stand in righteousnesse and holinesse : therefore Gods image wherein man was created at the beginning , was a conformitie to God in righteousnes and holines . Now whether Gods image doth further consist in the substance of mans bodie and soule , or in the faculties of both , the Scripture speaketh nothing . This Image of God hath two principall parts : I. wisdome : II. holinesse . Concerning wisdome Paul saith , Put ye on the new man which is created in knowledge , after the image of him which created him . This wisdome consisteth in three points : I. in that he knew God his creator perfectly : for Adam in his innocencie knewe God so farre forth as it was conuenient for a creature to know his creatour . II. He knewe Gods will so farre forth as it was conuenient for him , to shewe his obedience thereunto . III. He knewe the wisdome and will of his creatour touching the particular creatures : for after Adam was created , the Lord brought euery creature vnto him , presenting them vnto him as beeing lord and king ouer them , that he might giue names vnto them . Whereby it appeares that Adam in his innocencie did know the nature of all creatures , and the wisdome of God in creating them , else he could not haue giuen them fitte names : and when God brought Eue vnto Adam , he knew her at the first , and said , This is now bone of my bone , and flesh of my flesh , shee shall be called woman , &c. The second part of Gods image in man , is holines and righteousnes ; which is nothing els but a conformity of the wil & affections , and of the whole disposition of man both in bodie & soule , to the will of God his creator . Yet we must remember that Adam in his innocencie had a changeable will , so as he could either will good or euill : he was created with such libertie of will , as that he could indifferently will either . And we must not thinke that the will of the creature was made vnchangeably good : for that is peculiar to the will of God , and hereby is the Creatour distinguished from the creature . And here two things offer themselues to be considered . The first , why the man is called the image of God , and not the woman . Ans. He is so called , not because holinesse and righteousnesse is peculiar to him which is common to both : but because God hath placed more outward excellencie and dignitie in the person of a man then of a woman . The second , how Christ should be called the image of God. Ans. He is so called for two speciall causes . First , because he is of the same substance with the father ; and therefore is his most absolute image , and as the author of the Hebrewes saith , the brightnesse of his glorie and the ingraued forme of his person . Secondly , because God beeing inuisible doth manifest himselfe in Christ ; in whome as in a glasse we may behold the wisdome , goodnes , the iustice and mercie of God. The second point to be considered in the creation of man is the dignitie of his person : for Dauid saith , Thou hast made man little inferiour to the Angels , and crowned him with glorie , and worship . This dignitie stands in foure points . I. A blessed communion with the true God : for Paul speaking of the Gentiles which were not called , saith they were straungers from the life of God. Where by the contrarie we may gather , that our first parents in their innocencie liued the life of God , which is nothing else but to lead such a life here on earth , as that the creature shall haue a blessed and immediate fellowship with God , which stands in this , that before the fall of man , God reuealed himselfe in a speciall manner vnto him , so as his very bodie and soule was a temple and dwelling place of the Creatour . This fellowship betweene God and man in his innocencie , was made manifest in the familiar conference which God vouchsafed to man : but since the fall , this communion is lost : for man can not abide the presence of God. And therfore when Peter had fished all night , and caught nothing , our Sauiour bad him cast downe his net to make a draught , who did so ; but when he saw the great multitude of fishes that were taken , at this sight beholding but as it were some sparkes of the glorious maiestie of God in Christ , he fell downe at his feete , saying , Lord , depart from me , for I am a sinner . The second point wherein mans dignitie consisteth , is , that man was made lord and king ouer all creatures , as Dauid saith , Thou hast made him to haue dominion in the workes of thy handes : and therefore God hauing created him in his image , biddeth him rule ouer the fishes of the sea , ouer the fowles of the heauen , and ouer euery beast that mooueth vpon the earth : & afterward he brought them all to him , as to a soueraigne lord and king to be named by him : and answerably euery creature in his kind gaue reuerence and subiection vnto man before his fall , as vnto their lord and king . Where by the way we must remēber , that when we see any creature that is hurtfull and noysome vnto man , and would rather deuoure then obey him ; it must put vs in minde of our sinne : for by creation we were made lords and kings ouer all creatures , and they durst not but reuerence and obey vs : but the rebellion of man vnto God is the cause of the rebellion of the creatures vnto vs. The third part of mans dignitie by creation is , that before his fall he had a wonderfull beautie and maiestie aboue all creatures in his bodie : whereupon Dauid saith , the Lord hath crowned him with glorie and worship . And in the renuing of the couenant with Noe , God saith , that the dread and feare of man shall be vpon all creatures : which nowe though it be but small , yet doth it plainely shewe what was the glorie and maiestie of mans person at the first . The fourth dignitie of mans estate in innocencie is , that his labour was without paine or wearinesse : if he had neuer fallen he should haue laboured in the garden ; but so as he should neuer haue beene wearied therewith . For when Adam was fallen , God said , In the s●eate of thy face , shalt thou eate thy bread : now if the paine in labour come after as a curse vpon man for his transgression , then before his fall man felt no paine in his affaires . And in these foure things consisteth mans dignitie which he had in the creation . Now in the third followeth mans calling before his fall : which is twofold : I. particular : II. generall . Mans particular calling was to come into the garden of Eden , to keepe it , and to dresse the trees and fruits thereof . This shewes vnto vs a good lesson , that euery man must haue a particular calling wherein he ought to walke : and therefore such as spende their time idlely in gaming and vaine delights , haue much to answer to God at the day of iudgement . This will not excuse a man to say thē , that he had land & liuing to maintaine himselfe , and therefore was to liue as he list , for euen Adam in his innocencie had all things at his will , & wanted nothing ; yet euen then God imploied him in a calling : therfore none must be exempted , euery man both high & low must walke in his proper calling . Adās general calling , was to worship his Creatour , to which he was bound by the right of creation , considering the morall law was written in his heart by nature . Which is signified in the Decalogue ; where the Lord requires worship and obedience of his people , because he is Iehouah , that is , one which hath beeing in himselfe , and giues beeing to all men by creation . For the better vnderstanding of this point , we are to consider three things . I. The place where Adam did worshippe . II. The time . III. The sacraments . For the first , God euer since the beginning had a place where he would be worshipped , and it is called Gods house , which then was the garden of Eden . For it was vnto Adam a place appointed by God for his worship , as Church-assemblies are vnto vs : where also the Lord at some time did in a speciall manner shew himselfe vnto his creature . Touching the time of Gods worship , it was the seuenth day from the beginning of the creation , the Sabbath day . And here we must note , that the keeping of the Sabbath is morall . Some indeede doe pleade that it is but a ceremonie ; yet falsly : for it was ordained before the fall of man , at which time Ceremonies signifying sanctification had no place . Nay marke further : Adam in his innocencie was not clogged with sinne as we are ; and yet then he had a set Sabbath to worship God his creatour : and therefore much more neede hath euery one of vs of a sabbath day , wherein we may seuer our selues from the workes of our callings , and the workes of sinne , to the worship of God in the exercise of religion , and godly meditation of our creation . This point must be learned of vs , for when no occasion is offered of busines , then men will formally seeme to keepe the sabbath : but if there come occasion of breaking the sabbath , as traffike , gaming , and vaine shewes , then Sabbath farewell , men will haue their pleasures , let them worship God that will. But let vs remember in the feare of God , that whosoeuer continueth in the breach of this law beeing moral , God will no lesse powre forth his punishments vpon them , then for the breach of any other commaundement : the consideration whereof , must mooue euery man to a reuerent sanctifying of the Lords day . Now for Adams sacraments they were two : the tree of life , and the tree of knowledge of good and euill : these did serue to exercise Adam in obedience vnto God. The tree of life was to signifie assurance of life for euer , if he did keepe Gods commandements : the tree of knowledge of good and euill , was a sacrament to shew vnto him , that if he did transgresse Gods cōmandements , he should die : and it was so called , because it did signifie that if he transgressed this law , he should haue experience both of good and euill in himselfe . Now in the fourth place followeth the ende of the creation of man , which is twofold . First , that there might be a creature to whome God might make manifest himselfe , who in a speciall maner should set forth and acknowledge his wisdome , goodnesse , mercie , in the creation of heauen and earth , and of things that are in them , as also his prouidence in gouerning the same . Secondly , God hauing decreed to glorifie his name in shewing his mercie and iustice vpon his creature , hereupon in time createth men to shew his mercie in the saluation of some , and to shew his iustice in the iust and deserued damnation of other some . And therfore he hath appointed the creation specially of man , to be a meanes of manifestation and beginning of the execution of his eternal counsell . Thus much concerning mans creation in generall . The speciall parts of man are two ; bodie , and soule . And the reason why the Lord would haue him stand on these two parts is this : Some creatures made before him were onely bodily ; as beasts , fishes , foules : some spirituall , as Angels : now man is both ; spirituall in regard of his soule , corporall and sensible in regard of his bodie ; that nothing might be wanting to the perfection of nature . If it be alleadged that man consists of three parts ; bodie , soule , and spirit ; because Paul praies that the Thessalonians may be sanctified in bodie , soule , and spirit : the answer is , that the spirit signifies the minde whereby men conceiue and vnderstand such things as may be vnderstood : and the soule is there taken for the will and affections : and therefore these twaine are not two parts , but onely two distinct faculties of one and the same soule . The bodie of man at the first was formed by God of clay or of the dust of the earth , not to be the graue of the bodie , as Plato said , but to be an excellent and most fit instrument to put in execution the powers and faculties of the soule . And howsoeuer in it selfe considered , it is mortall ; because it is compoūded of contrarie natures called Elements : yet by the appointment and blessing of God in the creation , it became immortall till the fall of man. As for the soule , it is no accidentarie qualitie , but a spirituall and inuisible essence or nature , subsisting by it selfe . Which plainely appeares in that the soules of men haue beeing and continuance as well forth of the bodies of men as in the same ; and are as well subiect to torments as the bodie is . And whereas we can and doe put in practise sundrie actions of life , sense , motion , vnderstanding ; we doe it onely by the power and vertue of the soule . Hence ariseth the difference betweene the soules of men , and beasts . The soules of men are substances : but the soules of other creatures seeme not to be substances ; because they haue no beeing out of the bodies in which they are : but rather they are certaine peculiar qualities arising of the matter of the bodie , and vanishing with it . And it may be for this cause that the soule of the beast is said to be in the blood ; whereas the like is not said of the soule of man. And though mens soules be spirits as angels are , yet a difference must be made . For angels can not be vnited with bodies so as both shall make one whole and entire person ; whereas mens soules may : yea the soule coupled with the bodie is not onely the moouer of the bodie , but the principall cause that makes man to be a man. The beginning of the soule is not of the essence of God ; vnlesse we will make euery mans soule to be God : neither doth it spring of the soule of the parents , for the soule can no more beget a soule , then an angel can beget an angel . And Adam is called a liuing soule , and not a quickning soule . And earthly fathers are called the fathers of our bodies , and not of our soules . It remaines therefore as beeing most agreeable to the Scriptures , that the soules of men are then created by God of nothing , when they are infused into the bodie . And though the soule● of men haue a beginning , yet they haue no end , but are eternall . And when they are saide to die , it is not because they cease at any time to subsist or haue beeing in nature , but because they cease to be righteous or to haue fellowship with God. Whereas our bodies are Gods workemanship , we must glorifie him in our bodies , and all the actions of bodie and soule , our eating and drinking , our liuing and dying , must be referred to his glorie : yea we must not hurt or abuse our bodies , but present them as holy and liuing sacrifices vnto God. And whereas God made vs of the dust of the earth , we are not to glorie and boast our selues , but rather to take occasion to praise the great goodnesse of God , that hath vouchsafed to honour vs beeing but dust and ashes . And after that man is created , what is his life ? alas , it is nothing but a little breath : stoppe his mouth and his nostrells , and he is but a dead man. By this we are put in minde to consider of our fraile and vncerten estate , and to lay aside all confidence in our selues : and for this cause the Prophet Esay teacheth vs to haue no confidence in man , because his breath is in his nostrills . Againe , let vs marke the frame and shape of mans bodie . All other creatures goe with their bodies and eyes to the ground-ward ; but man was made to goe vpright : and whereas all other creatures haue but foure muscles to turne their eyes round about , man hath a fifth to pull his eyes vp to heauen-ward . Now what doth this teach vs ? surely that howsoeuer we seeke for other things , yet first of all , and aboue all , we should seeke for the kingdome of heauen , and the righteousnesse thereof : and that our whole desire should be set to enioy the blessed estate of Gods children in heauen . Secondly , it teacheth vs in receiuing Gods creatures , to returne thankfulnes vnto God by lifting vp the heart to heauen for the same . These are very needfull and profitable lessons in these daies ; for most men indeede goe vpright : but looke into their liues , and they might as well goe on all foure : for in their conuersation they set their whole hearts vpon the earth , as the beast doth , and their eyes vpon the things of this world : hereby they doe abase themselues , and deface their bodies , and beeing men make themselues as beasts : we shall see great numbers of men that runne and ride from place to place , to prouide for the bodie , but to seeke the kingdome of heauen where their soules should dwell after this life in ioy for euer , they wil not stirre one foote . Thirdly , mans bodie by creation , was made a temple framed by Gods owne hands for himselfe to dwell in ; therefore our dutie is to keepe our bodies pure and cleane , and not to suffer them to be instruments wherby to practise the sinne of the heart . If a man had a faire house wherein he must entertaine a prince , and should make hereof a swinestie , or a stable , would not all men say , that he did greatly abuse both the house and the prince : euen so mans bodie beeing at the first made a pallace for the euerliuing God ; if a man shall abuse it by drunkennesse , swearing , lying , fornication , or any vncleannesse , he doth make it in stead of a temple for the holy Ghost , to be a stie or stable for the deuill . For the more filthie a mans bodie is , the more fit it is to be a dwelling place for sinne and Sathan . Fourthly , man by creation was made a goodly creature in the blessed image of God : but by Adams fall men lost the same , and are now become the deformed children of wrath : our dutie therefore is , to labour to get againe our first image , and indeauour our selues to become newe creatures . If a noble man should staine his blood by treason , after his death the posteritie will neuer be at rest , till they haue got away that spot : Man by Adams fall , is become a limm of the deuill , a rebell and traytor against Gods maiestie : and this is the state of euery one of vs : by nature we are at enmitie with God , and therfore we ought to labour aboue all things in the world , to be restored in Christ to our first estate and perfection , that so we may become bone of his bone , flesh of his flesh , beeing iustified and sanctified by his obedience , death , and passion . Fifthly , man was created that there might be a way prepared , wherby God might shew his grace and mercie in the saluation of some , and his iustice in the deserued damnation of others for their sinnes : and in the creation of man Gods eternall counsell beginnes to come into execution . Hereupon it stands vs in hand to make conscience of euery euill way , beeing repentant for all our sinnes past , and hauing a constant purpose neuer to sinne more as we haue done , that by our good conuersation here in this life we may haue assurance that we be eternally chosen to saluation by the Lord himselfe . Lastly , whereas we haue learned that the soule of man is immortall , we are hereby taught to take more care for the soule then for the bodie . For it can not be extinguished . When it is condemned , euen then it is alwaies in dying , and can neuer die . But alas , in this point the case is flat contrarie in the wo●ld : for men labour all their liues long to get for the bodie , but for the soule they care little or nothing at all : whether it sinke or swimme , goe to heauen or to hell , they respect not . This doth appeare to be true , by the practise and behauiour of men on the Lords day : for if the number of those which come to heare Gods word , were compared with those which runne about their worldly wealth and pleasure , I feare me the better sort would be found to be but a little handfull to a huge heape , or as a droppe to the Ocean sea , in respect of the other . But wilt thou goe an hundred myle for the encrease of thy wealth , and delight of thy bodie ? then thinke it not much to goe ten thousand myles ( if neede were ) to take any paines for the good of thy soule , and to get foode for the same , it beeing euerlasting . And thus much for the duties Now follow the consolation● . Although by reason of the fall of man we can haue but little comfort now : yet the creation doth confirme the vnspeakable prouidence of God ouer his creatures , but especially ouer man , in that the Lord created him the sixth day : and so before he was made prepared for him a Paradise for his dwelling place , and all creatures for his vse and comfort . And if he were thus carefull for vs when we were not , then no doubt he will be much more carefull for vs at this present , in which we liue and haue beeing . Nay , marke further , since the fall man eates and drinkes in quantitie a great deale , which in common reason should rather kill him , then turne to the strength and nourishment of his bodie : yet herein doth the wonderfull power of the Creatour most notably appeare , who hath made mans stomacke as a lymbecke or still to digest all meates that are hole-some for his nourishment and preseruation . And thus much for the Creation . Now in these words , maker of heauen and earth ] is more to be vnderstood then the worke of creation , namly Gods prouidence in gouerning all things created , as he appointed in his eternall decree● and therefore Saint Peter saith , God is a faithfull creatour , that is , God did not onely make heauen and earth , and so leaue them , as masons and carpenters leaue houses when they are built : but by his prouidence doth most wisely gouerne the same . Now therefore let vs come to speake of Gods prouidence . And first of all the question offers it selfe to be considered , whether there be any prouidence of God or no : for the mindes of men are troubled with many doubtings hereof . And to make the question out of all doubt , I will vse foure arguments to confirme the prouidence of God. The first is the testimonie of the Scripture , which ascribeth the euent of all particular actions , euen such as are in themselues casuall , as the casting of lots and such like to the disposition of God : which very thing also teacheth that euen men themselues , indued with reason and vnderstanding , haue neede to be guided in all things and gouerned by God : and it serueth to confute those that denie Gods prouidence . Why saiest thou , O Iacob , and speakest , O Israel , my way is hid from the Lord , and my iudgement is past ouer by my God ? The second argument may be taken from the order which appeareth in the whole course of nature . First to begin with families ; there is to be seene and eutaxie or seemely order , in which some rule and some obey : and the like is to be found in townes , cities , countries , and kingdomes : yea euen in the whole world : in which all things are so disposed , that one serueth for the good of another . Trees and hearbs , and grasse of the field serue for beasts and cattell : beasts and cattell serue for men : the heauens aboue serue for them which are beneath : and all the creatures which are aboue and beneath serue for God. This argueth that God is most wise and prouident in ordering and disposing all things whatsoeuer . The third argument is taken from the conscience specially of malefactours . Suppose a man that cōmits a murder so closely that no man knowes thereof , and that the partie himselfe is free from all the daunger of law : yet shall he haue his owne conscience to accuse , vpbraid , and condemne him , yea euen to fright him out of his witte , and to giue him no more rest then he can find vpon the racke or gibbet . Now this accusation and terrour of conscience , is nothing els but the forerunner of an other most terrible iudgement of God , who is Lord of all creatures and iudge of all men . And this also prooues the prouidence of God. For if the conscience can finde a man out , and lay his faults to his charge , how much more shall God himselfe the creator of the conscience see and consider all his doings . The fourth and last argument is this . The prophesies of things to come should be vncerten or false , if God gouerned not the world . But now ●●●sidering things many yeares agoe foretold , come to passe in the same maner as they were foretold by the Prophets and Apostles : hereby we must certenly conclude that there is a prouidence of God whereby all and euerything is gouerned . Against the prouidence of God sundrie things be alleadged . The first and speciall is , that prouidence and disorder , confusion and order can not stande together . Now in the world there is nothing but disorder and confusion in seditions , treasons , conspiracies , and subuersions of kingdomes : where also sinne and wickednesse preuailes . Ans. It is true indeede there hath bin confusion in the world euer since the fall of man and angels : and it ariseth not from God , but from them alone : who as they did at the first transgresse the will of God , so they doe what they can to turne all vpside downe . Now then coufusion , & disorder is onely in respect of the deuill and his instruments : but in regard of God in the very middest of all confusion there is order to be founde , because he can and doth despose it to the glorie of his owne name , and to the good and saluation of his chosen , as also to the confusion of his enemies . Againe it may be obiected , that with vngodly and wicked men all thinges goe well , and contrariwise with the godly all things goe hardly . For through the world , none are more molested and more vnder outward miserie then they : but if there were any prouidence of God then it should be otherwise ; the godly should flourish , and the wicked perish . Ans. The consideration of the outward estate of men in the world , was to Dauid an occasion of a sore temptation . For when he sawe the wicked to prosper alwaie , and their riches to increase , he brake forth and said , Certenly I haue clensed my heart in vaine , and washed mine hands in innocencie . Now if we would repell this temptation , as Dauid afterward did , then wee must goe into the Lords sanctuarie with him , and learne to be resolued in these points . I. Though the godly bee laden with miseries , yet euen that , by the especiall prouidence of God , turnes to their great good . For euery man since the fall of Adam is stained with the loathsome contagion of sinne . Now the child of God that is truly regenerate , and must be fellow heire with Christ after this life in the kingdome of glory , must in this life be cast into the Lords furnace , that in the fire of afflliction he may more and more be skoured and purified from the corruption of his nature , and be estranged from the wickednes of the worlde . II. The prosperous successe of the wicked , their spoiles , their reuenewes , and all their honour turnes to their greater woe in the ende : as doth appeare in Iobs historie , & in the examples of the Chaldeans , of Dauids enimies , and of Diues and Lazarus . Thirdly , it may be obiected , that many things came to passe by chance , and therefore not by Gods prouidence : because chaunce and prouidence cannot stand togither . Ans. We must distinguish betweene chance and meere chance . Chaunce is , when any thing comes to passe , the cause thereof beeing vnknowne not simply but in respect of man : aad therefore in regard of men which knowe not the reason of things , we may say there is chaunce : and so the spirit of God speaketh , Time and chaunce commeth to them all . And againe , By chaunce there came downe a priest the same way . Now this kind of chance is not against the prouidence of God , but is ordered by it . For things which in regard of men are casuall , are certainely knowne and determined by God. Meere chaunce is , when things are said or thought to come to passe without any cause at all . But that must be abhorred of vs as ouerturning the prouidence of God. Thus seeing it is plaine that there is a prouidēce , let vs in the next place see what it is . Prouidence is a most free and powerfull action of God , whereby he hath care ouer all things that are . Prouidence hath two parts ; knowledge and gouernment . Gods knowledge is , whereby all things from the greatest to the least are manifest before him at al times . As Dauid saith , His eies will consider : his eie lids will trie the children of mē . And againe , He abaseth himselfe to beholde the things that are in the heauen and the earth . And the Prophet Hanani said to Asa , The eies of the Lord behold all the earth . And Saint Iames saith , From the beginning of the world God knoweth all his workes . This point hath a double vse . First as Saint Peter saith , it must mooue vs to eschewe euill and doe good : why ? Because , saith he , the eies of the Lord are vpon the iust , and his countenance against euill doers . Secondly it must comfort all those that labour to keepe a good conscience . For the eies of God behole all the earth to shewe himselfe strong with them that are of perfect heart towards him . Gouernment is the ●econd part of Gods prouidence , whereby he ordereth all things and directeth them to good endes . And it must be extended to the very least thing that is in heauen or earth , as to the sparrowes , and to oxen , and the haires of our heades . And here we must consider two things : the manner of gouernment , and the meanes . The manner of gouernment is diuers , according as things are good or euill . A good thing is that which is approoued of God. As first of all the substances of all creatures ; euen of the deuils themselues : in whome whatsoeuer is remaining since their creation is in it selfe good . Secondly , the quantities , qualities , motions , actions , and inclinations of the creatures in themselues considered with all their euents are good . Againe , good is either naturall or moral . Naturall , which is created by God for the lawefull vse of man. Morall , which is agreeable to the eternall and vnchangeable wisdome of God , reuealed in the morall lawe . Now God gouerneth all good things two waies . First by sustaining & preseruing them that they decay not : secondly by moouing them that they may attaine to the particular endes for which they were seuerally ordained . For the qualities and vertues which were placed in the Sunne , Moone , starres , trees , plants , seedes , &c. would lie dead in them and be vnprofitable , vnlesse they were not onely preserued , but also stirred vp and quickened by the power of God so oft as he imploies them to any vse . Euill is the destruction of nature : and it is taken for sinne , or for the punishment of sinne . Nowe sinne is gouerned of God by two actions : the first is an operatiue permission . I so call it , because God partly permitteth sinne , and partly worketh in it . For sinne as it is commonly taken hath two parts ; the subiect or matter , and the forme of sinne : the subiect of sinne is a certaine qualitie or action ; the forme is the anomie or transgression of Gods lawe . The first is good in it selfe , and euery qualitie or action so farre forth as it is a qualitie or action is existing in nature , and hath God to be the author of it . Therefore sinne though it be sufficiently euil to eternall damnation● yet can it not be said to be absolutely euill as God is absolutely good , because the subiect of it is good , & therfore it hath in it respects & regards of goodnes . In respect of the second , that is , the breach of the lawe it selfe , God neither willeth , nor appointeth , nor commandeth , nor causeth , nor helpeth sin ; but forbiddeth , condemneth , and punisheth it : yet so , as withall he willingly permitteth it to be done by others , as men and wicked angells , they beeing the sole authors and causes of it . And this permission by God is vpon a good ende : because thereby he● manifesteth his iustice and mercie . Thus it appeares that in originall sinne , the naturall inclination of the minde , will , and affections in it selfe considered , is from God , and the ataxie or corruption of the inclination in no wise from him , but onely permitted : againe that in actuall sinne the motion of the bodie or minde is from God , but the euilnes and disorder of the motion is not from him , but freely permitted to be done by others . As for example in the act of murder , the actions of moouing the whole bodie , of stirring the seuerall ioynts , and the fetching of the blowe whereby the man is slaine , is from God ; for in him we liue , mooue , and haue our beeing : but the disposing and applying of all these actions to this ende , that our neighours life may be taken away , and we thereby take reuenge vpon him , is not from God , but from the wicked will of man and the deuill . Gods second action in the gouernment of sinne , is after the iust permission of it , partly , to restraine it more or lesse according to his good wil and pleasure , and partly to dispose and turne it against the nature thereof to the glorie of his owne name , to the punishment of his enemies , and to the correcting & chastisement of his elect . As for the second kind of euill , called the punishment of sinne , it is the execution of iustice , and hath God to be the author of it . And in this respect Esai saith , that God createth euill : and Amos , that there is no euill in the cittie which the Lord hath not done . And God as a most iust iudge may punish sinne by sinne , himselfe in the meane season free from all sinne . And thus the places must be vnderstood in which it is said , that God giueth kings in his wrath , hardeneth the heart , blindeth the eies , mingleth the spirit of errours , giueth vp men to a reprobate sense , sends straunge illusions to beleeue lies , sends euill spirits giuing them commandement to hurt , and leaue to deceiue , &c. Thus hauing seene in what manner God gouerneth all things , let vs nowe come to the means of gouernment . Sometimes god worketh without means , thus he created all thinges in the beginning ; and he made trees and plants to growe and flourish without the heate of the sunne or raine : sometimes hee gouernes according to the vsuall course and order of nature , as when he preserues our liues by meate and drinke : yet so , as he can and doth most freely order al things by meanes either aboue nature or against nature , as it shall seeme good vnto him . As when he caused the sunne to stand in the firmament , and to goe backe in Achas diall : when he caused the fire not to burne the three children : when he kept backe dewe and raine three yeres in Israel : when hee made waters to flowe out of the rocke : when he caused Elias cloake to deuide the waters of Iorden : when he caused Iron to swimme : when he preserued Ionas aliue three daies and three nights in the whalles bellie : when he cured diseases , by the strength of nature incureable , as the leprosie of Naaman , the issue of blood , and blindnesse , &c. Among all the meanes which God vseth , the speciall are the reasonable creatures , which are no passiue instrument , as the toole in the hand of the workman , but actiue : because as they are mooued by God , so againe being indued with will and reason , they mooue themselues . And such instruments are either good or euill . Euill , as wicked men and angels . And these he vseth to do his good will and pleasure , euen then when they doe least of all obey him . And considering that the sinning instrument which is mooued by God , doth also mooue it selfe freely without any constraint on Gods part : God himselfe is free from all blame , when the instrument is blame-worthie . In directing the instrument , God sinneth not : the action indeede is of him , but the defect of the action from the instrument : which being corrupt , can it selfe doe nothing but that which is corrupt : God in the meane season by it bringing that to passe which is very good . The whole cause of sinne is in Satan and in vs : as for God he puts no wickednes into vs , but the euill which he findes in vs he mooues , that is , orders , and gouerns , and bendes it by his infinite wisdome , when and in what manner it pleaseth him , to the glory of his name , the euil instrument not knowing so much , nay intending a farre other ende . As in the mill the horse blindfolded goes forward , and perceiues nothing but that he is in the ordinary waie , whereas the miller himselfe whips him and stirres him forward for another ende , namely for the grinding of corne . And this is that which we must hold touching Gods prouidence ouer wicked men and angels : and it stand●s with the tenour of the whole Bible . Iosephs brethren sold him into Egypt very wickedly , euen in the testimonie of their own consciences : yet Ioseph hauing respect to the counsell and worke of God , which he perfourmed by his brethren , saith , that the Lord sent him thither . And the Church of Ierusalem saith , that Herod and Pontius Pilate did nothing in the death of Christ but that which the hand & counsell of god had determined to be done : because though they wickedly intended nothing but to shewe their malice and hatred in the death of Christ : yet God propounding a further matter by them then euer they dreamed of , shewed forth his endles mercy to man in the worke of redemption . On this manner must all the places of Scripture be vnderstood , in which it is said , that God gaue the wiues of Dauid to Absalom : that God mooued Dauid to number the people ; that he commanded Shemei to raile on Dauid ; that the Medes and Persians are his sanctified ones : that the reuolt of the tenne tribes was done by God , &c. By all these examples it appeares , that wee must not seuer Gods permission from his wil or decree , and that we must put difference betweene the euill work of man , and the good worke of God which he doth by man : & the whole matter may yet be more clearely perceiued by this comparison . A theefe at the day of assise is condemned , & the magistrate appoints him to be executed ; the hangman owing a grudge to the malefactour , vseth him hardly & prolongeth his punishment longer then he should . Now the magistrate and the hangman doe both one and the same worke : yet the hangman for his part is a murderer , the magistrate in the meane season no murderer , but a iust iudge putting iustice in executiō by the hangman : so god though he vse euil instruments , yet is he free from the euil of the instrumēts . And further we must here marke the difference which must be made in Gods vsing of all kinds of instruments . When he vseth good creatures , as angels , he worketh his will not onely by them but also in them : because hee inspires them and guides them by his spirit , so as they shall , will , and doe that which he willeth and intendeth . As for euill instruments , he worketh by them only , and not in them ; because he holds backe his grace from them and leaues them to themselues , to put in practise the corruption of their owne hearts . Thus much of the parts of Gods prouidence : now follow the kinds thereof . Gods prouidence is either generall or speciall . Generall , is that which extends it selfe to the whole world and all things indifferently , euen to the deuills themselues . By this prouidence God continues and maintaines the order which he set in nature in the creation , and he preserues the life , substance , and the beeing of all and euery creature in his kinde . The e●peciall prouidence is that , which God sheweth & exerciseth towards his Church and ●hosen people , in gathering and guiding them , and in preseruing them by his mightie power against the gates of hell . And therfore Gods Church here vpon earth is called the kingdome of grace , in which he shewes not onely a generall power ouer his creatures , but withall the speciall operation of his spirit in bowing and bending the hearts of men to his will. Thus much concerning the doctrine of Gods prouidence . Now followes the duties . First , seeing there is a prouidence of God ouer euery thing that is , we are hereby taught to take good heede of the transgression of the least of Gods commandements . If men were perswaded that the Prince had an eye euery where , doubtlesse many subiects in England would walke more obediently to the lawes of the land then they doe : and durst in no wise worke such villanies as are daily practised . Well , howsoeuer it is with earthly princes , yet this all-seeing-presence is least wanting in God : he hath an eye euery where : wheresoeuer thou art , there God beholdeth thee , as Dauid saith , God looked downe from heauen vpon the children of men , to see if there were any that would vnderstand and seeke God. Therefore except thou be brutish and past shame take heede of sinne . If men had but a sparke of grace , the consideration of this would make them loath the practise of any euill worke . Eliah saith to Ahab , As the Lord God of Israel liueth before whome I stand , there shall be neither dewe nor raine these three yeares . Where the Prophet confirmeth his speach with an oath , saying , As the Lord of hosts liueth it shal be so . And least Ahab should think he made no conscience what he said , he addeth this clause , that he stood in the presence of God. As if he should say : howsoeuer thou thinkest of me , yet as it stands me in hand , so doe I make conscience of my word : for I stand in the presence of God , and therefore know it , as the Lord liueth there shall be no raine now dew these three yeares . So Cornelius hauing an eye to Gods prouidence , doth mooue himselfe , and all his houshold to a solemne hearing of the word of God deliuered by the mouth of Peter , saying , that they were all present before God , to heare all things commanded of him . As these men had regard to Gods prouidence , so we likewise must behaue our selues reuerently , making conscience of our behauiour both in words and works : because wheresoeuer we be , we are in the presence of God. Secondly , if there be a prouidence of God ouer euery thing , then we must learne contentation of mind in euery estate : yea , in aduersitie vnder the crosse when all goes against vs we must be content , because Gods prouidence hath so appointed . So Dauid in the greatest of his griefes was dumbe and spake nothing ; his reason was , because thou Lord didst it . And when Shemei cursed Dauid , Abisha would haue had the king to haue giuen him leaue to haue slaine him : but Dauid would not suffer it , but said , He curseth euen because the Lord hath bidden him curse Dauid ; who dare then say , wherefore hast thou done so ? In whose example we may see a patterne of quietnesse of minde . When a crosse commeth it is a hard thing to bee patient ; but we must drawe our selues thereunto by consideration of Gods especial prouidence . Thirdly , when outward meanes of preseruation in this life doe abound , as health , wealth , honour , riches , peace , and pleasure , then we must remember to be thankefull ; because these things alwaies come by the prouidence of God. Thus Iob was thankfull both in prosperitie and aduersitie : The Lord , saith he , gaue , and the Lord taketh away , blessed be the name of the Lord. Indeede to bee patient in euery estate and thankefull to God , is a very harde matter : yet will it be more easie , if we learne in all thinges that befall vs in this life , neuer to seuer the consideration of the things that come to passe from Gods prouidence . For as the bodie and the soule of man ( though we see only the bodie ) are alwaies togither , as long as a man liueth : so is Gods prouidence ioyned with the thing done : wherefore as we looke on the thing done , so we must also in it , labour to see and acknowledge the good pleasure & appointment of God. As for example : a mans house is set on fire , and all his goods consumed ; this very sight would make him at his wits end : but now as he beholds this euent with one eie , so with the other eie he must at that very instant looke vpon Gods blessed prouidence . When a man beholds and feels the losse of his friendes , he cannot but greiue thereat , vnlesse he be more senselesse then stocke or stone : yet that he may not be ouerwhelmed with griefe , he must euer with one eie looke at the pleasure of God herein . This practise wil be an especiall meanes to stay the rage of any headstrong affection ●r all our afflictions . In the world the maner of men is if health● wealth and ease abound to thinke all is well : but if cros●es come , as losse of friendes , & losse of goods , then men crie out , as beeing straught of their wittes : the reason is , because they looke onely at the outward meanes , and tie Gods prouidence to them ; not beeing able to see any goodnesse or prouidence of God out of ordinarie meanes . Againe , when a man is stored with riches , honour , wealth and prosperitie , he must not barely looke on them , but behold withal Gods goodnes , and blessing in them : for if that be wanting , all the riches in the world are nothing . Likewise in receiuing thy meate and drinke , thou must looke further into the blessing of God vpon it : which , if it be away , thy meate and thy drink can no more nourish thee then the stone in the wall . And the same must wee do in euery busi●es of our callings : which if men could learne to practise , they would not so much trust to the meanes , as honour , wealth , fauour , &c. but rather to God himselfe . The Lord by the prophet Habaccuc reprooueth the Chaldeans for offering sacrifi●es vnto their nets : which sinne they committed , because they looked onely vpon outward things : and like blind moles had no power to see further into them , and to behold the worke of God in all their proceedings . And this is the very cause why we are vnthankefull for Gods benefits : for though we beholde the bare creatures , yet are we so poreblinde that we cannot discerne any blessing and prouidence of God in them . Therefore let vs learne to looke vpon both ioyntly togither , and so shall wee bee thankfull vnto God in prosperitie , and patient in aduersitie with Iob and Dauid . This lesson Paul learned ; I can be abased ( saith he ) and I can abound euery where , in all things I am instructed , both to be full , and to be hungrie : and to abound , and to be in want . Fourthly , seeing Gods prouidence disposeth all things , wee are taught to gather obseruations of the same , in things both past , and present : that we may learne thereby to be armed against the time to come . Thus Dauid when hee was to encounter with Goliah , gathered hope and confidence to himselfe for the time to come , by the obseruation of Gods prouidence in the time past : for saith he , when I kept my fathers sheepe , I slue a lyon and a beare that deuoured the flocke : nowe the Lord that deliuered me out of the paw of the lyon , and out of the paw of the beare , he will deliuer me out of the hand of this Philistim . Fifthly , because Gods prouidence disposeth all things , when we make lawfull promises to doe any thing , we must put in , or at the least conceiue this condition [ if the Lord will ] for S. Iames saith , that we ought to say , If the Lord will , and if we liue , we will doe this or that . This also was Dauids practise : for to all the congregation of Israel he saide , If it seeme good to you , and if it proceede from the Lord our God , we will send to and fro . Sixtly , seeing Gods prouidence is manifested in ordinary means , it behooueth euery man in his calling to vse them carefully : & when ordinarie meanes be at hand , wee must not looke for any help without them , though the Lord be able to doe what he wil without meanes Ioab when many Aramites came against him , he heartened his souldiers though they were but fewe in number , bidding them be strong and valiant for their people , and for the citties of their god , and then let the Lord doe that which is good in his eies . And our Sauiour Christ auoucheth it to be flat tempting of God for him to leape downe from the pinacle of the temple to the ground , wheras there was an ordinarie way at hand to descend by staires . Hence it appeares , that such persons , as wil vse no means whereby they may come to repent and beleeue , doe indeede no more repent and beleeue , then they can be able to liue which neither eate , nor drinke . And thus much of the duties . Nowe followe the consolations : first this very point of Gods speciall prouidence is a great comfort to Gods Church : for the Lord moderateth the rage of the deuill and wicked men , that they shal not hurt the people of God. Dauid saith , The Lord is at my right hand , therefore I shall not slide . And when Iosephs brethren were afraid because they had solde him into Egypt , he comforteth them , saying , that it was God that sent him before them , for their preseruation . So king Dauid when his owne souldiers were purposed to stone him to death , he was in great sorrow ; but it is said , he comforted himselfe in the Lord his God. Where we may see , that a man which hath grace to beleeue in God , and rely on his prouidence in all his afflictions and extremities , shall haue wonderfull peace and consolation . Before we can proceede to the articles which followe , it is requisite that we should intreat of one of the greatest workes of Gods prouidence that can be ; because the opening of it giueth light to all that in●ueth . And this worke is a Preparation of such meanes whereby God will manifest his iustice & mercie . It hath two parts , the iust permission of the fall of mā , & the giuing of the Couenāt of grace . For so Paul teacheth whē he saith , That god shut vp all vnder vnbeleefe that he might haue mercie vpon all . And againe , The scripture hath concluded all vnder sinne , that the promise by the faith of Christ Iesus should be giuen to them that beleeue . Touching the first , that we might rightly conceiue of mans fall , we are to search out the nature and parts of sinne . Sinne is any thing whatsoeuer is against the will and word of God : as S. Iohn saith , Sinne is the transgression of the lawe . And this definition Paul confirmeth when he saith , that by the lawe comes the knoweledge of sinne , and , where no lawe is there is no transgression : and , sinne is not imputed where there is no lawe . In sinne we must consider three things : the fault , the guilt , the punishment . The fault is the anomie or the inobedience it selfe , and it comprehends not onely huge and notorious offences , as idolatrie , blasphemie , theft , treason , adulterie , and all other crim●s that the world cri●s shame on : but euery disordered thought , affection , inclination : yea , euery defect of that which the law requireth . The guilt of sinne is , whereby a man is guiltie before God , that is , bounde & made subiect to punishment . And here two questions must be skanned : where man is bound ? and by what ? For the first , Man is bound in conscience . And hereupon the conscience of euery sinner sitts within his heart as a little iudge to tell him that he is bound before God to punishment . For the second , it is the order of diuine iustice set downe by God which bindes the conscience of the sinner before god : for he is Creatour and Lord , and man is a creature , and therefore must either obey his will and commandement● or suffer punishment . Nowe then by vertue of Gods lawe , conscience bindes ouer the creature to beare a punishment for his offence done against God : yea it tells him , that he is in danger to be iudged and condemned for it . And therefore the conscience is as it were the Lordes Sergeant to informe the sinner of the bond and obligation whereby he alwaies stands bound before God. The third thing which followeth sinne is punishment , and that is death . So Paul saith , The stipend of sinne is death : where , by death wee must vnderstand a double death , both of bodie and soule . The death of the bodie is a separation of the bodie from the soule . The second death is a separation of the whole man , but especially of the soule from the glorious presence of God. I say not simplie from the presence of God , for God is euery where : but only from the ioyfull presence of Gods glorie . Now these two deaths are the stipends or allowance of sinne : and the least sinne which a man committeth , doth deserue these two punishments . For in euery sinne the infinite iustice of God is violated : for which cause there must needes be inflicted an infinite punishment , that there may be a proportion betweene the punishment and the offence . And therefore that distinction of sinne which Papists make , namely , that some are in themselues veniall , and some mortall is false , and hereby confuted : otherwise in respect of the diuers estate and condition of men , sinnes are either veniall or mortall . Veniall they are to the elect , whose sinnes are pardonable in Christ : but to the reprobate all sinnes are mortall . Neuertheles we holde not all sinnes equall , but that they are greater or lesse according to the diuersitie of obiects and other circumstances . Thus much of sin in generall : nowe we come to the parts of it . The first sin of all that euer was in man , is the sinne of Adam , which was his disobedience in eating the forbidden fruite . In handling whereof sundrie points are to bee opened , but let vs begin with the causes thereof . The outward efficient cause was the deuill . And though he bee not named by Moses in the historie of the fall , yet that is not to trouble vs : for wee must not conceiue otherwise of the serpent , then of the instrument and mouth of the deuill . For it is not likely that it beeing a bruite creature should be able to reason and determine of good and euill , of trueth and falshood . Nowe in this temptation the deuill shewes his malice and his fraud . His malice , in that , whereas he cannot ouerturne God himselfe , yet he labours to disturbe the order which he hath set downe in the creation , and especially the image of God in the most excellent creatures on earth , that they may be in the same miserable condition with himselfe . His fraud , first in that he begins his temptation with the woman being the weaker person , & not with the man , which course he still continues : as may appeare by this , that (a) more women are intangled with witchcraft and sorcerie then men . Secondly he shewes his fraude , in that he proceeds very slily and intangles Eve by certaine steppes and degrees . For first by moouing a question , he drawes her to listen vnto him , and to reason with him of Gods commandement . Secondly , he bringes her to looke vpon the tree , and wishly to viewe the beautie of the fruite . Thirdly , he makes her to doubt of the absolute truth of Gods word and promise , and to beleeue his cōtrarie lies . Fourthly , hauing blinded her minde with his false perswasions , shee desires and lustes after the forbidden fruit , and therevpon takes it , eates it and giues it to her husband . The inward cause , was the wil of our first parents , euen in the testimonie of their owne consciences , as Salomon saith , This haue I found that God made man righteous ; but they haue found many inuentions . But it may be obiected , that if Adam were created good , he could not be the cause of his owne fall , because a good tree cannot bring forth euill fruit . Answer . Freedome of wil is fourefold : I. freedome to euil alone : this is onely in wicked men and angels , and is indeed a bondage : the second is freedome to good alone , and that is in God and the good Angels by Gods grace : the third is freedome to good in part , ioyned with some want of libertie by reason of sinne : and this is in the regenerate in this life : the fourth is freedom either to good or to euill indifferently . And this was in Adam before his fall , who though he had no inclination to sinne , but onely to that which was acceptable to God : yet was he not bound by any necessitie , but had his libertie freely to choose or refuse either good or euil . And this is euident by the very tenour of Gods commandement in which he forbids Adam to eate the forbidden fruit : and thereby shewing that hee beeing created righteous and not prone to sinne , had power to keepe or not to keepe the commandement : though since the fall both hee and wee after him cannot but sinne . Wherefore Adam beeing allured by Satan , of his owne free accord changed himselfe and fell from God. Nowe then , as the good tree chaunged from good to euill brings forth euill fruite : so Adam by his owne inward and free motion changing from good to euil , brings forth euill . As for God , he is not to be reputed as an author or cause any way of this sinne . For he created Adam and Eue righteous , indued them with righteous wills : and he told them what he would exact at their hands , and what they could performe : yea he added threatnings , that with the feare of daunger he might terrifie them from sinne . Some may say , whereas God foresaw that Adam would abuse the libertie of his will , why would he not preuent it . Answ. There is a double grace , a the one to be able to will and doe that which is good , the other to be able to perseuere in willing and doing the same . Nowe God gaue the first to Adam , and not the second . And he is not to be blamed of vs , though he confirmed him not with new grace , for he is debter to no man to giue him so much as the least grace ; whereas he had alreadie giuen a plentifull measure thereof to him . And God did hold backe to conferre any further grace vpon iust grace . I. It was his pleasure that this fact should be an occasion or way to exercise his mercie in the sauing of the Elect , and his iustice in the deserued condemnation of impenitent sinners . And vnlesse Adam had fallen for himselfe and others , there should haue beene found no miserie in men , on whome God might take pitie in his Sonne , nor wickednesse which he might condemne ; and therefore neither manifestation of iustice , nor mercie . II. Againe , it was the will of God in part to forsake Adam , to make manifest the weaknes that is in the most excellent creatures , without the speciall and continuall assistance of God. III. There is a double libertie of will , one is to will good or euill : this belongs to the creature in this world , and therefore Adam receiued it . The other , is to will good alone . This he wanted , because it is reserued to the life to come . And though he knew no cause of this dealing of God , yet is it one steppe to the feare of God for vs to hold that good and righteous which he appointeth or willeth : and not to square the workes and iudgements of God by our crooked reason . And yet to come to reason it selfe . Who can here complaine of God ? Can the deuill ? but God did not cause him to tempt or deceiue our first parents . Can Adam and Eue ? but they fell freely without any motion or instigation from God , and their owne consciences accused them for it . Can the posteritie of Adam ? but the Elect receiue more in Christ then they lost in Adam : and the reprobate , ouerwhelmed with the burden of their owne sinnes , and thereupon receiuing nothing but due and deserued damnation can not finde fault . But some may further replie and say , he that foreseeth an euill and doth not preuent it , is a cause of it : but God did foresee the fall of man , and did not preuent it . Answ. The rule is generally true in man , that the foreseer of an euill not preuenting it , is in some sort a doer of it : for it is the sentence of the law of God , to which man was bound from the first creation . But God is aboue all his laws , and not bound to them : he is an absolute lord and law-giuer ; and therfore his actions are not within the compasse of morall lawes , as mens are . Whereupon it followes , that though he did foresee mans defection , yet is hee free from all blame in not preuenting of it . For with him there be good causes of permitting euill . And though God be no cause of mans fall , yet must we not imagine that it came to passe by chance or fortune , whereas the least things that are , come to passe with Gods prouidence . Neither was it by any bare permission without his decree and his will ; for that is to make an idle prouidence : neither did it happen against the will of God , he vtterly nilling it : for then it could not haue beene , vnlesse we denie God to be omnipotent . It remaines therefore that this fall did so proceede of the voluntarie motion of Adam , as that God did in part ordaine and will the permitting of it , not as it was a sinne against his commandement , but as it was further in the counsell of God a way to execute his iustice and mercie . Against this which I say , diuers things are obiected . First , that if Adam did that which God in any respect willed , then he did not sinne at all . Answ. He that willeth and doth that which God willeth , for all that sinnes ; vnlesse he will it in the same manner with God and for the same ende . Now in the permitting of this fact , God intended the manifesting of his glorie : but our first parents intending no such thing , sought not onely to be like but also to be equall with God. Secondly , it is alleadged that Adam could not but fall necessarily if God did decree it . Answ. Adams fall that came not to passe without Gods decree , and therefore in that respect was necessarie ; was neuerthelesse in respect of Adams freewill contingent and not necessarie : Gods decree not taking away the freedome of will but onely ordering it . Lastly , it is alleadged that Gods will is the cause of Adams will , and Adams wil the cause of his fall , and that therefore Gods will shall be the cause of the fall . Ans. It must be granted that Gods will is a moouing cause of the wills of euil men ; yet marke how : not as they are euill wills simply , but as they are wills : and therefore when God inclines the euill will of his creature to his good purpose , he is nothing at all intangled with defect or euill of his will. Touching the time of the fall , the receiued opinion in former ages hath beene that our first parents fell the same day in which they were created , and therefore Augustine writes that they stood but sixe houres . And though we cannot determine of the certen time , yet in all likelihood was it very short . For Moses presently after that he had set downe the creation of man , without the interposition of any thing else , comes immediatly to the fall . And considering the nature of the deuill is without ceasing to shew his malice , no doubt he tooke the first occasion that possibly might be had to bring man to the same damnation with himselfe . And our Sauiour Christ saith , that the deuill was a man-slayer from the beginning , namely from the beginning not of the creation of the world , or of time , but of man. And Eue saith , We shall eate of the fruit of the trees of the garden , it may be , insinuating that as yet shee had not eaten when the deuill tempted her . Touching the greatnes of mans fall , some haue made a small matter of it , because it was the eating of an apple or some such fruit But we must not measure the greatnesse or the smalnesse of a sinne by the obiect or matter whereabout it is occupied , but by the commandement of God , and by the disobedience or offence of his infinite maiestie . And that this fact of Adam and Eue was no small fault , but a notorious crime and Apostasie in which they withdraw themselues from vnder the power of God , nay reiect and denie him , will euidently appeare if we take a viewe of all the particular sinnes that be contained in it . The first is vnbeleefe , in that they doubted and distrusted of the truth of Gods word which he spake to them . The second is contempt of God , in that they beleeued the lies of the deuill rather then him . For whē God saith , In the day that ye shall eate thereof , ye shall die the death , it is as nothing with Eue : but when the deuill comes and saith , Ye shall not die at all , that shee takes hold on . The third , is pride and ambition . For they did eate the forbidden fruit that they might be as gods , namely as the Father , the Sonne , the holy Ghost . The fourth , is vnthankfulnesse . God had made them excellent creatures in his owne image ; that is nothing with them to be like vnto him , vnlesse they may be equall vnto him . The fifth is curiositie , whereby they affected greater wisdome then God had giuen them in creation , and a greater measure of knowledge then God had reuealed to them . The sixth is reprochfull blasphemie , in that they subscribe to the sayings of the deuill , in which he charged God with lying and enuie . The seuenth is murder . For by this meanes they bereaue themselues and their posteritie of the fellowship and graces of Gods spirit , and bring vpon their owne heads the eternall wrath of God. The eight is discontentation , in that they sought for an higher condition then that was , in which God had placed them . In a word , in this one single fact is comprised the breach of the whole law of God. And we should often thinke vpon this , that we may learne to wonder at the iust iudgements of God in punishing this fall , and his vnspeakable goodnesse in receiuing men to mercie after the same . And here we must not omit to remember the largenesse of Adams fall . Sinnes are either personall , or generall . Personall are such , as are peculiar to one or some fewe persons and make them alone guiltie . Generall , that is common to all men : and such is Adams fall . It is a sinne not onely of the person of one man , but of the whole nature of man. And Adam must be considered not as a priuate man , but as a roote or head bearing in it all mankind ; or as a publike person representing all his posteritie , and therefore when he sinned , all his posteritie sinned with him ; as in a Parliament whatsoeuer is done by the burgesse of the shiere , is done by euery person in the shiere . As Paul saith , By one man sinne entred into the world , and so death went ouer all for as much as all haue sinned . And here lies the difference betweene Adams fall and the sinnes of men , as Cains murder , which makes not the posteritie of Cain guiltie , because he was neuer appointed by God to be the roote of his posteritie , as Adam was : and therefore his sinne is personall , whereas Adams is not . Yet this which I say , must not be vnderstood of all the sinnes of Adam , but onely of the first . From the fall of Adam , springeth originall sinne , so commonly called not onely as a fruit thereof , but also as a iust punishment of it . And after the foresaid fall , it is in Adam and his posteritie , as the mother and roote of all other sinne : yet with this distinction , that actuall sinne was first in Adam , and then came originall , but in vs first is originall sinne , and then after followes actuall . Originall sinne is tearmed diuersly in Scriptures , as the flesh , the old man , because it is in vs before grace : concupiscence , sinne that is readie to compasse vs about , the sinning sinne : and it is tearmed originall , because it hath beene in mans nature euer since the fall , and because it is in euery man at the very instant of his conception and birth , as Dauid plainely saith , Behold , I was borne in iniquitie , and in sinne hath my mother conceiued me : not meaning properly his parents sinne ( for he was borne in lawfull marriage ) but his owne hereditarie sinne , whereof he was guiltie euen in his mothers wombe . But let vs a little search the nature of it . Considering it hath place in man , it must be either the substance of bodie or soule or the faculties of the substance , or the corruption of the faculties . Now it cannot be the substance of man corrupted : for then our Sauiour Christ in taking our nature vpon him , should also take vpon him our sinnes , and by that meanes should as well haue neede of a redeemer as other men : and againe the soules of men should not be immortall . Neither is it any one or all the faculties of man. For euery one of them as namely the vnderstanding , will , affections , and all other powers of bodie or soule were in man from the first creation , whereas sinne was not before the fall . Wherefore it remaines that originall sinne is nothing else but a disorder or euill disposition in all the faculties and inclinations of man , whereby they are all caried inordinately against the law of God. The subiect or place of this sinne , is not any part of man , but the whole bodie and soule . For first of all , the naturall appetite to meate and drinke , and the power of nourishing is greatly corrupted as appeares by diseases , aches , surfets , but specially by the abuse of meate and drinke . Secondly , the outward senses are as corrupt , and that made Dauid to pray that God would turne his eyes from beholding of vanitie : and Saint Iohn to say , whatsoeuer is in the world is the lust of the flesh , the lust of the eye , and the pride of life . Thirdly , touching the vnderstanding , the spirit of God saith , that the frame of the heart of man is onely euill continually : so as we are not able of our selues to thinke a good thought . And therefore withall , the will of man and his affections are answerably corrupt ; and hereupon the doctrine of Christ is , that we must renounce our own wills . Lastly , all mans strength in good things is nothing out of Christ. The propagation of this sinne , is the deriuing of it from Adam to all his posteritie , whereby it runneth as a leprosie ouer all mankind . But in what maner this propagation is made , it is hard to define . The common opinion of Diuines is , that it may be done two waies . The first is this . God when he created Adam in the beginning , set downe this appointment and order touching the estate of man , that whatsoeuer Adam receiued of God , he should re●●iue it not onely for himselfe , but for his posteritie , and whatsoeuer grace of God he lost , he should loose not onely to himselfe , but to all his posteritie . And hereupon Adam when he sinned , he depriued first of all himself , and then secondly all his posteritie of the image of God ; because all mankind was in ●is loines when he sinned Now then vpon the former appointment , when the soules of men are created and placed in the bodie , God forsakes them , not in respect of the substance of the soule or the faculties , but onely in respect of his owne image wherof the soules are depriued ; after which followes the defect or want of righteousnesse , which is originall sinne . And God in depriuing man of that which Adā lost , is not therefore to be thought to be the author or maintainer of sinne , but a iust iudge . For this depriuation of the image of God , so farforth as it is inflicted by him vpon mankind , it must be conceiued as a deserued punishment for the sinne of Adam and all men in him , which punishment they pulled vpon themselues . The second way is , that the corruption of nature is deriued from the parents in generation by the bodie ; for as sweete oyle powred into a fustie ves●ell , looseth his purenesse and is infected by the vessell : so the soule created good , & put into the corrupt bodie , receiues cōtagion thēce . And this coniunction of the pure soule with the corrupt bodie , is not against the goodnes of God ; because it is a iust punishment of the sin of all men in Adā . It may be this which hath bin said wil not satisfie the minds of all : yet if any will be curious to search further into this point , let them know that there is an other matter which more concernes them to looke vnto . When a mans house is on fire , there is no time then to inquire how and which way and whence the fire came , but our dutie is with all speed and expedition to vse all good means to stay it . And so considering that our whole natures are really infected and poisoned with the loathsome contagion of originall sinne , which is a weight sufficient to presse downe the soule to the gulfe of hell , it standes vs in hand a thousand fold more to vse the meanes whereby it may be taken away , then to dispute how it came . Some may alleadge against the propagation of sinne , that holy parents beget holy children , which are void of originall sinne , because it stands not with reason , that parents should conuey that to their children which they thēselues want , namely the guilt and the punishment and the fault of sinne in part . Answ. I. Men are not in this life perfectly holy . For sanctification is but in part , and therefore they can not possibly beget children pure from all sinne . Secondly , parents beget children as they are men , and not as they are holy men ; and by generation they deriue vnto their children nature with the corruption thereof , and not grace which is aboue nature . Take any corne , yea the finest wheate that euer was , winow it as cleane as possibly may be : afterward sow it , weede it also when it is sowen , and reape it in due time , and carie it to the barne ; when it is thresht , you shall finde as much chaffe in it as euer was before : and why ? because God hath set this order in the creation that it shall spring and grow so oft as it is sowed with the stalke , eare , blade , and all : so likewise though the parents be neuer so holy , the children as they come of them are conceiued and borne wholly corrupt , because God tooke this order in the creation , that whatsoeuer euill Adam procured , he should bring it not onely on himselfe , but vpon all his posteritie : by vertue of which decree , the propagation of sinne is continued without any interruption , though parents themselues be borne anew by the spirit of God. And here we must not omit to speake of the quantitie or greatnesse of originall sinne , for the opening wherof we must consider three points . The first , that originall sinne is not diuers , but one and the same in kind in euery man , as the generall and common nature of man is one and the same in all men . The second , that this sinne is not in some men more , in some men lesse , but in euery man equally , as all men doe equally from Adam participate the nature of mā , and are equally the children of wrath . Some , it may be , will say , that this can not be true , because some men are of better natures then others are : some of disposition cruell and seuere , some againe gentle and milde : some very licentious and disordered , some very ciuill . Answ. The differences that be in men wanting the feare of God , arise not of this that they haue more or lesse originall corruption , but of the restraint and limitation of mans corruption . For in some God bridleth sinne more then in others , & in them is found ciuilitie : & againe in some lesse , and in such the rebellion of nature breakes forth vnto all misdemeanour . And indeede if God should not keepe the vntoward dispositions of men within compasse , otherwhiles more , otherwhiles lesse , as it shall seeme good vnto his Maiestie ; impietie , crueltie , iniustice , and all manner of sinnes would breake out into such a measure that there should be no quiet liuing for men in the world , and no place for Gods Church . And thus it is manifest that although all men be not equall in the practise of wickednesse , yet that is no hindrance but they may be equal in the corruption of nature it selfe . The third point is , that Originall sinne is so huge and large euery way , that it may truly be tearmed the root or seede not of some few sinnes , but of all sinns whatsoeuer , euen of the very sinne against the holy Ghost . We must not imagine it to be an inclination or pronenes to one or two faults , but a pronenes to all and euery sinne that is practised in the world ; and that in all persons young and old , high and low , male and female . It is a most horrible villanie for a man to kill his father , or his mother , or his child : yet some there be that doe so : at the hearing whereof we vse to wonder , and to testifie our dislike by saying , that the doers thereof were wicked and deuilish persons , and it is truly said . Neuertheles we must vnderstand , that although we abstaine from such h●inou● practises , yet the very roote of such sinnes , that is , a disposition vnto them , is fo●●d in vs also . Iulian the Apostata both liuing and dying blasphemed Christ●●●rod and Pontius Pilate and the wicked Iewes crucified him , and Iudas 〈◊〉 ed him . Men vse to say that if Christ were now aliue , they would not do● so for all the world . But let vs better consider of the matter . The same na●●●●● corruption of heart that was in them , is also in vs , we being the children of Adam as well as they : and by the force of this corruption , if Christ were now liuing on earth , thou wouldest , if like occasion were offered , either doe as Iudas did in betraying him , or as Pilate did , deliuer him to be crucified , or as the soldiers , thrust him through with their speares , or as Iulian , pierce him with all manner of blasphemies , if God withheld his graces from thee , and leaue thee to thy selfe . In a word , let men conceiue in minde the most notorious trespasse that can be , though they doe it not , nor intend to doe it , and neuer doe it : yet the matter , beginning , and seede thereof is in themselues . This made Ieremie say , The heart of man is deceitfull and wicked aboue all things , who can know it ? It is like a huge sea , the bankes whereof can not be seene , nor the bottome searched . In common experience we see it come to passe , that men , protestants to day , to morrow papists ; of Christians , heretikes ; now friends , but presently after foes ; this day honest and ciuill men , the next day cruell murderers . Now what is the cause of this difference ; surely the hidden corruption of the heart , that will thrust a man forward to any sinne when occasion is offered . This point must be remembred and ●ften thought vpon . From originall sinne springeth actuall , which is nothing ●ls but the fruit of the corrupt heart , either in thought , word , or deede . Thus much touching mans fall into sinne by Gods iust permission . Now followes the good vse which we must make thereof . First by this we learne to acknowledge and bewaile our owne frailtie . For Adam in his innocencie beeing created perfectly righteous , when he was once tempted by the deuill , fell away from God : what shall we doe then in the like case which are by nature sold vnder sinne , and in our selues a thousand times weaker then Adam was ? Many men there be that mingle themselues with all companies : tell them of the daunger thereof , they will presently replie that they haue such a strong faith that no bad companie can hurt them . But alas , silly people , Satan bewitcheth them , and makes them to beleeue falshoode to be truth : they know not their miserable estate . If Adam , saith Barnard , had a downfal in Paradise , what shall we doe that are cast forth to the dunghill ? Let vs therefore often come to a serious consideration of our owne weaknesse , and follow withall the practise of Dauid , who beeing priuie to himselfe touching his owne corruption , praieth to God on this manner , Knit my heart to thee , O Lord , that I may feare thy name . Secondly , we learne hereby absolutely to submit our selues to the authoritie of God , and simply to resolue our selues , that whatsoeuer he commands is right and iust , though the reason of it be not knowne to vs. For Eue condiscended to listen to the speech of the serpent , and without any calling shee reasoned with it of a most weightie matter , and that in the absence of Adam her head and husband , namely of the truth and glorie of God : and hereby was brought to doubt of Gods word , and so ouerturned . Thirdly , if all men by Adams fall be shut vp vnder damnation , there is no cause why any of vs should stand vpon his birth , riches , wisdome , learning , or any other such gifts of God : there is nothing in vs that is more able to couer our vilenesse and nakednesse , then figtree leaues were able to couer the offence of Adam from Gods eyes . We are vnder the wrath of God by nature , and can not attaine to euerlasting life of our selues . Wherefore it doth stand euery one of vs in hand to abase our selues vnder the mightie hand of God , in that we are become by our sinnes the very basest of all the creatures vpon earth , yea vtterly to dispaire in respect of our selues , and with bleeding hearts to bewaile our owne cases . There is no daunger in this : it is the very way to grace : none can be a liuely member of Christ till his conscience condemne him , and make him quite out of heart in respect of himselfe . And the want of this is the cause why so fewe perceiue any sweetnesse or comfort in the Gospell : and why it is so little loued and embraced now a daies . Lastly , if all mankind be shut vp vnder vnbeleefe , the dutie of euery man is , to labour in vsing all good meanes whereby we may be deliuered from this bondage , and to pray to God with Dauid , Create in me a ●l●an heart , O God , and renew a right spirit within me . And crie out with Paul , O wretched man that I am , who shall deliuer me from this bodie of death ? And we must neuer be at rest till we haue some assurance in conscience that in Christ we haue freedome from this bondage , and can with the Colossians giue thanks that we are deliuered from the power of darknesse , and translated into the kingdome of Christ. This should be the affection of euery man , because the spirituall thraldom vnder sinne is of all miseries most loathsome and burdensome . And in this respect the day of death should be vnto vs most welcome , because it doth vnloose vs from this miserable estate , in which we doe almost nothing but displease God. For this is the greatest griefe that can be to such as are indeed the children of God , by their sinnes to offende their mercifull father . As for those which feele not the weight of their natural guiltinesse and corruption , but lie slumbring in the securitie of their owne hearts , they are therefore the more miserable , in that beeing plunged in the gulfe of all miserie , yet they feele no miserie . Thus much of the permission of the fal of man. Now we come to the Couenant of grace . Which is nothing els but a compact made betweene God & man touching reconciliation and life euerlasting by Christ. This couenant was first of all reuealed and deliuered to our first parents in the garden of Eden , immediately after their fall by God himselfe , in these wordes , The seede of the woman shall bruise the serpents head , and afterward it was continued and renued with a part of Adams posteritie , as with Abraham , Isaac , Iacob , Dauid , &c. but it was most fully reuealed & accomplished at the comming of Christ. In the Couenant I will consider two things ; the parties reconciled between whome the Couenant is made , and the foundation thereof . The parties are God and man. God is the principal , and he promiseth righteousnesse and life eternall in Christ : Man againe bindes himselfe by Gods grace to beleeue and to rest vpon the promise . Here it may be demanded why man is more in the couenant then angels . Ans. The will of God in this point , is not reuealed vnlesse it be because angels fell of themselues , not mooued by any other : but man did fall by them . Againe it may be asked , whether all mankind were euer in the couenant or no ? Ans. We can not say that all and euery man hath bin and nowe is in the couenant , but onely that little part of mankinde which in all ages hath bin the Church of God , and hath by faith embraced the couenant : as Paul plainly auoucheth , The scripture ( saith he ) hath concluded all vnder sin : that the promise of the saith of Iesus Christ should be giuē [ not vnto all men ] but to thē that beleeue . Without faith no man can please God ; and therefore God makes no couenant of reconciliation without faith . Againe since the beginning of the world there hath bin alwaies a distinction betweene man and man. This appeares in the very tenour of the words of the couenant made with our first parents , where God saith he will put difference betweene the seede of the woman and the seede of the serpent : meaning by the seede of the woman , Christ with all the elect whome the father hath giuen vnto him , who shall bruise the serpents head , and tread Satan vnder their feete . And by the seede of the serpent he meaneth wicked men that liue & die in their sinnes , as S. Iohn saith , he that committeth sinne is of the deuil . And according to this distinction in times following was Abel receiued into the couenant , and Cain reiected : some were the sonnes of God in the daies of Noe , some the sonnes of men : In Abrahams family , Ismael is cast out , and the couenant established in Isaac : Iacob is loued , Esau is hated . And this distinction in the families of Abraham , Isaac , and Iacob , Paul approoueth when he maketh some to be the children of the flesh , and some other the children of the promise . And againe , the Iewes a people of God in the couenant , the Gentiles no people . For Paul makes it a priuiledge of the Iewes to haue the adoption , and couenants , and the seruice of God , and the promises belonging vnto them : whereas he saith of the Ephesians that they were alients from the common wealth of Israel , and were straungers from the couenants of promise , and had no hope , and were without Christ and without God in the world . And the same may be said of the whole bodie of the Gentiles excepting here and there a man , who were conuerted and became Proselytes . And this is manifest in that they wanted the word and the Sacraments , & teachers . And this saying of the prophet Ose , I will call them my people which were not my people : and her belooued which was not beloued , is alleadged by Paul to prooue the calling of the Gentiles . Some doe alleadge to the contrarie , that when the couenant was made with our first parents , it was also in them made with al mankind , not one man excepted : & that the distinction and difference betweene man and man ariseth of their vnbeleefe and contempt of the couenant afterward . Ans. Indeed in the estate of Innocency Adam by creation receiued grace for himselfe and his posteritie : and in his fall he transgressed not onely for himselfe but for all his posteritie : but in receiuing of the couenant of grace it cannot be prooued that he receiued it for himselfe and for all mankind : nay the distinction betweene the seede of the woman and the seede of the serpent , mentioned in the very first giuing of the couenant , shewes the contrarie : for , if after the fall , all and euery part of mankinde were receiued into the couenant : then all men without restraint should be the seed of the woman , bruising the serpents head , and the serpent should haue no seede at all . And againe , all men can not be charged with vnbeleefe and contempt in respect of the Euangelicall couenant , but onely such persons as haue knowne it , or at the least heard of it . And therefore sundrie heads of the nations may be charged with vnbeleefe , as Cain , Cham , Iaphet , Ammon , Moab , Ismael , Esau , Madian , for they beeing neere to the fathers heard the promises concerning Christ , offered sacrifices , and obserued externall rites of the Church , but afterward fell away from the sincere worship of the true God to idolatrie and all manner of wickednesse , and became enemies of God and his people . But we plainely denie , that there was or could be the like vnbeleefe and contempt of Gods grace in their posteritie , which for the most part neuer so much as heard of any couenant : their ancetours indeauouring alwaies to burie and extinguish the memorie of that which they hated . It is obiected againe , that the couenant was made with Abraham and with all mankind after him , Because , saith the Lord , thou hast obeyed my voice , in thy seede shall all the nations of the earth be blessed . Ans. Paul giues a double answer , first that the place must be vnderstood of many nations : secondly that it must bee vnderstood not of all nations in all ages , but of all nations of the last age of the world . For , saith he , the scripture foreseeing that God would iustifie the Gentiles through faith , preached before the gospell vnto Abraham , saying , in the shall all thee nations be blessed . Well , to conclude this point , in the making of the couenant there must be a mutual consent of the parties on both sides , and beside the promise on Gods part , there m●st be also a restipulation on mans part ; otherwise the couenant is not made . No●e then , it must needes followe that all vnbeleeuers contemning grace offered in Christ are out of the couenāt ; as also such as neuer heard of it , for where there is no knowledge , there is no consent : and before the comming of C●●ist● the greatest part of the world neuer knewe the Messias , nor heard of the couenant , as Paul saith to the learned Athenians , the time of this ignorance God regarded not ; but nowe he admonisheth all men euery where to repent . The foundation and ground worke of the couenant is Christ Iesus the Mediatour , in whome all the promises of God are yea and amen , and therefore he is called the angel of the conenant , and the couenant of the people to bee made with all nations in the last age . Now then that we may proceede at large to open the substance of the couenāt , we are in the next place to come to that part of the creede which concernes the second person in Trinitie , set downe in these wordes , And in Iesus Christ his onely sonne , &c. from which wordes to the very ende of the Creede , such points onely are laid downe as doe notably vnfolde the benefits and the matter of the couenant . Nowe the second person is described to vs by three things ; first , his titles ; secondly , his incarnation ; thirdly , his twofold estate . His titles are in number foure . I. Iesus . II. Christ. III. his onely sonne . IIII. our Lord. His incarnation and his twofolde estate are set downe afterward . To come to his titles , the first is Iesus , to which if we adde the clause , I beleeue , on this manner , I beleeue in Iesus &c. the article which wee nowe haue in hand will appeare to be most excellent ; because it hath most notable promises annexed to it . When Peter confessed Christ to be the sonne of the liuing God , he answered , vpon this rocke will I build my church , and the gates of hell shall not preuaile against it . And againe , He that confesseth that Christ is the sonne of God , God dwelleth in him , and he in God. And againe , To him giue all the prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes . Paul saith , Beleeue in the Lord Iesus and thou shalt be saued and all thy houshold . Thus then the confession in which we acknowledge that we beleeue in Iesus Christ , hath a promise of fellowship with God and of life euerlasting . But it may be obiected , that euery spirit ( as S. Iohn saith ) which confesseth that Iesus Christ is come in the flesh is of God. Nowe the deuil and all his angels and vnbeleeuers doe thus much : therefore why may not they also haue the benefit of this confession . Ans. By spirit in that place is neither meant angels nor mē , nor any creature , but the doctrine which teacheth that Iesus Christ is come in the flesh ; & it is of God because it is holy and diuine and hath God to be the author of it . As for the deuill and his angels they can indeede confesse that Christ the sonne of God was made man , and a wicked man may teach the same ; but vnto the confession whereunto is annexed a promise of eternall life , is required true faith , whereby wee doe not onely knowe and acknowledge this or that to be true in Christ , but also rest vpon him : which neither Satan nor wicked men can doe . And therefore by this confession the Church of God is distinguished from all other companies of men in the worlde which beleeueth not ; as Panyms , hereticks , Atheists , turks , Iewes , & al other infidels . This name Iesus , was giuen to the sonne of God by the father , and brought from heauen by an angel vnto Ioseph and Marie : and on the day when hee was to be circumcised , as the manner was , this name was giuen vnto him by his parent●● as they were commanded from the Lord by the Angel Gabriel . And therefore the name was not giuen by chance , or by the alone will of the parents , but by the most wise appointment of God himselfe . The name in Hebrew is Iehosoua , and it is changed by the Grecians into Iesus which signifieth a Sauiour . And it may be called the proper name of Christ , signifying his office and both his natures , because he is both a perfect and absolute Sauiour , as also the alone Sauiour of man , because the worke of saluation is wholly and onely wrought by him , and no part thereof is reserued to any creature in heauen or in earth . As Peter saith , For among men there is no other name giuen vnder heauen whereby we may be saued but by the name of Iesus , And the author to the Hebrues saith , That he is able perfectly to saue them that come vnto God by him , seeing he euer liueth to make intercession for them . If any shall obiect , that the promises of saluation are made to them which keepe the commandements : the answer is , that the lawe of God doth exact most absolute and perfect obedience , which can be found in no man but in Christ , who neuer sinned and therefore it is not giuen vnto vs nowe that we might by our selues fulfil it , and worke out our owne saluation , but that beeing condemned by it , wee might wholly depende on Christ for eternall life . If any further alleadge , that such as walke according to the commandements of God , though their obedience be imperfect , yet they haue the promises of this life and of the life to come . The answer is , that they haue so indeede , yet not for their works , but according to their works which are the fruites of their faith , wherby they are ioyned to Christ , for whose merits onely they stand righteous and are acceptable before God. And whereas it is said by Peter , that baptisme saueth vs , his meaning is not to signifie that there is any vertue in the water to wash away our sinnes and to sanctifie vs , but that it serues visibly to represent and confirme vnto vs the inward washing of our soules by the blood of Christ. It may further be said , that others haue beene Sauiours beside Christ as Iosuah the sonne of Nun , who for that cause is called by the same name with Christ. Ans. Iosua after the death of Moses was appointed by God to be a guide to the children of Israel , which might defend them from their enemies and bring them to the land of Canaan : but this deliuerance was onely temporal , and that onely of one people . Nowe the Sonne of God is called Iesus , not because hee deliuereth the people of the Iewes onely , or because he saueth the bodies of men onely , but because he saueth both body and soule , not onely of the Iewes but also of the Gentiles , from hell , death , and damnation . And whereas Prophets and ministers of the word are called Sauiours ; it is because they are the instruments of God to publish the doctrine of saluation which is powerfull in mens hearts , not by any vertue of theirs , but onely by the operation of the spirit of Christ. Lastly , it may bee obiected that the father and the holy Ghost are Sauiours , and therefore not onely the sonne . Ans. True it is , that in the worke of saluation all the three persons must bee ioyned together , and in no wise to bee seuered : the Father saueth , the Sonne saueth , the holy Ghost saueth : yet must we distinguish them in the manner of sauing : the father saueth by the Sonne ; the Sonne saueth by paying the ransome and price of our saluation ; the holy Ghost saueth by a particular applying of the ransome vnto men . Nowe therefore whereas the sonne paies the price of our redemption and not the Father or the Holy Ghost , therefore in this speciall respect he is called in Scriptures and intituled by the name of Iesus , and none but he . By this which hath beene saide , the Papists are faultie two waies . First , that they giue too much to the name of Iesus : for they write in plaine tearmes , that the bare name it selfe beeing vsed hath great power and doth driue away deuils , though the parties that vse it be void of good affection : whereas indeed it hath no more vertue then other titles of God or Christ. Secondly , they are faultie that they giue too little to the thing signified . For Christ must either be our alone and whole Sauiour or no Sauiour . Now they make him but halfe a Sauiour , and they ioyne others with him as partners in the worke of saluation , when they teach , that with Christs merits must be ioyned our workes of grace in the matter of iustification , and with Christs satisfaction for the wrath of God , our satisfaction for the temporall punishment ; and when they adde to Christs intercession the intercession and patronage of Saints , especially of the Virgin Marie , whome they call the Queene of heauen , the mother of mercie , withall requesting her , that by the authoritie of a mother she would commaund her sonne . If this doctrine of theirs may stand , Christ can not be the onely Sauiour of mankinde , but euery man in part shall be Iesus to himselfe . But let vs goe on yet further to search the special reason of the name , which is notably set downe by the Angel. Thou shalt ( saith he ) call his name Iesus , for he shall saue his people from their sinnes . In which words we may consider three points , I. Whome the Sonne of God shall saue . II. By what ? III. From what ? For the first , he shall saue his people , that is , the elect of the Iewes and Gentiles : and therefore he is called the Sauiour of his bodie . We must not here imagine that Christ is a Sauiour of all and euery man. For if that were true , then Christ should make satisfaction to Gods iustice for all and euery mans sinnes : and Gods iustice beeing fully satisfied he could not in iustice condemne any man : nay , all men should be blessed because satisfaction for sinne and the pardon of sinne depende one vpon an other inseparably . Againe , if Christ be an effectuall Sauiour of all and euery particular man , why is any man condemned ? It will be saide , because they will not beleeue ; belike then mans will must ouerrule Gods will , whereas the common rule of diuines is , that the first cause ordereth the second . The meanes of saluation by Christ are two : his merit , and his efficacie . His merit , in that by his obedience to the law and by his passion , he made a satisfaction for our sinnes , freed vs from death , and reconciled vs vnto God. Some may obiect , that the obedience and the passion of Christ beeing long agoe ended , can not be able to saue vs now : because that which he did 1500. yeares agoe may seeme to be vanished and come to nothing at this day . Ans. If Christs obedience be considered as an action , and his passion as a bare suffering , they are both ended long agoe : yet the value and price of thē before God is euerlasting : as in Adams fall the action of eating the forbidden fruit is ended , but the guilt of his transgression goes ouer all mankind , and continues still euen to this houre , and shall doe to the end of the world in those which shall be borne hereafter . The efficacie of Christ is , in that he giues his spirit to mortifie the corruption of our natures , that we may die vnto sinne and liue to righteousnesse , and haue true comfort in terrours of conscience and in the pangs of death . The euils from which we are saued are our owne sinnes , in that Christ freeth vs from the guilt and the punishment and fault of them all , when wee beleeue . Thus much for the meaning of this title Iesus . Nowe follow the vses which arise of it . First of all , whereas we are taught to make confession that the sonn● of God is Iesus , that is , a Sauiour ; hence it must needes followe that wee are lost in our selues . And indeed before we can truly acknowledge that Christ is our Sauiour , this confession must needes goe before , that we are in truth , and therewithall doe feele our selues to bee miserable sinners vnder the wrath of God , vtterly lost in regard of our selues : for Christ came to saue that which was lost . And when he talked with the woman of Cannan , he checked her & said , he was not sent , but to the lost sheepe of the house of Israel . Christ Iesus came to poure oile into our woundes : Christ came to set them at libertie which are in prison : and to place them in freedome that are in bondage . Now a man cannot poure oile into a wound , before there be a wound , or before it be opened and we feele the smart of it . And how can wee be set at libertie by Christ , except we feele our selues to be in bondage , vnder hell , death , and damnation ? When the Disciples of Christ were vpon the sea in a great tempest , they cried , Master , saue vs , we perish . So no man can hartily say , I beleeue Iesus Christ to be my Sauiour , before he feele , that in himselfe he is vtterly lost and cast away without his helpe . But after that we perceiue our selues to be in danger and to be ouerwhelmed in the sea of the wrath of God , then we crie out with the disciples , Lord Iesus saue vs , we perish . Many protestants in these daies hold Christ to be their Sauiour , but it is onely formably from the teeth outward , and no further : for they were neuer touched with the sense of their spirituall miserie that they might say with Daniel , Shame and confusion belongeth vnto vs : and with the Publicane , I am a sinner , Lord be mercifull to me . And therefore the conclusion is this , that if we will haue Christ to be our Sauiour , we must first beleeue that in our selues we are vtterly lost ; and so must that place be vnderstood where Christ saith , he is not sent , but to the lost sheep of the house of Israel , that is , to those which in their owne sense and feeling are lost in themselues . Secondly , if Christ be a Sauiour , then we must acknowledge him to bee so . But howe shall we doe this ? I answer , Thus : A man is taken to be a skilful Phisition by this , that many patients come vnto him , and seeke for helpe at his hands . And so should it be with Christ. But alas , the case is otherwise . Euery man can talke of Christ , but fewe acknowledge him to be a Sauiour , by seeking to him for their saluation , because they iudge themselues righteous , and feele not themselues to stand in need of the helpe of Christ. Nay which is more , If a man be knowne that can cure straunge diseases , men will seeke to him by sea and land , and sell both goods and landes to get helpe at his hands . Euen so , if men were perswaded that Christ were a perfect Sauiour , and that they were sicke and vtterly vnable to be saued without him , they would neuer rest nor be in quiet but seeke vnto him for his help , and crie with Dauid , O Lord , say vnto my soule that thou art my saluation . The womā that was diseased with an issue of blood , came behinde our Sauiour Christ , and when shee had but touched him , shee was healed . In the same maner , if we shal seeke to come to Christ , and doe but touch his pretious bodie and bloode by the hand of faith , the issues & the bleeding wounds of our soules shall be dried vp . When a man that had beene sicke eight and thirtie yeres was come to the poole of Bethesda , he was faine to lie there vncured ; because when the angel troubled the water euermore some stept before him : but if we will seeke to Christ for the saluation of our soules , no man shall preuent vs or steppe before vs. And if we finde our selues to be so laden with the burden of our sinnes that we can not drawe neere vnto him , let vs then doe as the palsie man did : he got foure men to carrie him on their shoulders to the place where Christ was : and when they could not by reason of the prease of people enter into the house , they opened the roofe and let him downe in his bed by cordes to Christ , that hee might be healed . And so let vs vse the helpe of such as be godly , that by their instructions and consolations they may as it were put to their shoulders , and by their praiers as with cordes bring vs to Christ , that we may receiue eternall saluation , beeing otherwise dead in sinne and subiect to damnation . Lastly , whereas Ioseph and Marie gaue this name not at their owne pleasure , but at the appointment of God himselfe ; this ministers a good instruction to all parents touching the naming of their children when they are baptised , that they are with care and deliberation to giue conuenient names vnto them , which may put them in minde of duties either to God or men . This is worthie of our obseruation , for many care not howe they name their children , yea it is at this day and euer hath beene , that some giue such names to them , as that at the very rehearsing thereof laughter ensueth . But this ought not to be so ; for the name is giuen vnto children at the time of their baptisme in the presence of God , of his Church , and angels , euen then when they are to be entred into the Church of God and that in the name of the Father , the Sonne , and the holy ghost : therefore though we doe not place religion in titles , or names , yet neuerthelesse a wise & godly choice in this matter is to be had , that the names imposed may be in steade of instructions and admonitions to the parties named : and for this cause in the olde Testament names were giuen either by propheticall instinct , or according to the euent of things which came to passe about the time of the birth of children , or they were borrowed from the holy ancetours , to put the posteritie in mind to follow their steps . And thus much of the duties : Now followe the consolations that Gods Church & people r●ape from this , that the sonne of god is our Sauiour . Whē as all mankind was included vnder sin and condemnation , then the Lord had mercy vpon vs and gaue vnto man the couenant of grace in which he promised that his owne sonne should be our redeemer . This is a great and vnspeakable comfort , as may appeare in that the angels so greatly reioiced herein whē Christ was born , Behold , say they , I bring you tidings of great ioy that shall be to all the people , that is , that vnto you is borne in the citie of Dauid a Sauiour which is Christ the lord . Now if they reioice thus exceedingly at Christs birth , who was not their Sauiour , because they stood not in need to be redeemed : then much more ought the Church of God to reioyce herein whome it doth principally concerne : and no maruel : for if we had wanted this blessed Sauiour , it had bin better to haue bin a bruit beast or any other cre●ture then a man ; for the death of a beast is the ende of his woe , but the death of a man without a Sauiour is the beginning of endlesse miserie . Satan and his angels are fallen and haue no Sauiour , but when man was fallen , God of his mercie dealt not so with him , but gaue his owne sonne to restore him to a better estate , whereas he might as iustly haue damned all men for the fall of our first parents , as he did the wicked angels for theirs ; for God is not bound to any creature : behold then a matter of vnspeakeable ioy : let vs therefore receiue and embrace Christ our Sauiour , flie to him for the pardon of all sinnes , and praise his name therefore . Now we come to the second title of the sonne of God , whereby he is tearmed Christ : which title is as it were the surname of the second person as some doe thinke : yet according to the opinion of some others it is no name at all , but onely a meere appellation , as when in the like case a particular man is called a Duke or a King. It is all one with Messiah in Hebrewe wherewith the redeemer was named in the old Testament , and both signifie annointed . Among the Iewes before the comming of Christ three estates or orders of men were annointed with oile : First of all Kings , as Saul , Dauid , and the rest of the Kings of Iuda . Secondly , the priests that serued in the Tabernacle and Temple before the Lord when they were ordained , and as it were , installed into the priesthood , were annointed with oyle , as first of all Aaron and his sonnes , but afterward the high priests alone . Thirdly Prophets were thus annointed , as Elisha . Nowe this legall annointing was a type and figure of the annointing of Christ : which was not with bodily oile , but by the spirit , and it was more excellent then all other annointings were . For Dauid saith , he was annointed with the oyle of gladnesse aboue all his fellowes , signifying , that neither king , priest , nor prophet , was euer annointed in the same manner as he was . Christs annointing is according to both his natures ; for in what nature ●e is a Mediatour , in the same he is annointed : but according to both his natures ioyntly he is a Mediatour : the godhead is no mediatour without the manhood , nor the manhood without the godhead : and therefore his annointing extends it selfe both to his godhead and to his manhood . Christs annointing hath two parts , both of them figured by the annointing of the Iewes . The first is his consecration whereby he was set apart to do the office of a Mediatour betweene God and man : and therfore to be a king , a priest , a prophet : a king , to gather and withall to gouerne his Church and people : a priest , to make satisfaction and intercession for the sinnes of the elect : a prophet , to reueale and teach his people the will of God his father . And though it be true that Christ is set apart to the work of mediation as he is mediatour or as he is man : yet as he is God he doth designe and set himselfe apart to the same worke . For to designe the mediatour is a common action of the three persons , the father , the sonne● and the holy ghost : and yet considering the father is first in order , and th●refore hath the beginning of the action ; for this cause he is said especially to designe , as when S. Iohn saith ; Him hath God the father sealed . The second part of Christs annointing is the powring out of the fulnesse of the spirit or grace into the manhood of Christ : and it was particularly figured by the holy oile . For first , that oile had no man but God alone to bee the author of it : so the most excellent and vnspeakeable graces of the manhood of Christ haue their beginning from the godhead of Christ. Againe , though the same oile was most precious , yet was it compounded of earthly substances , as myrrhe , calamus , and Casia , and such like , to signifie , that the spirituall oile of grace whereof the manhood of Christ was as it were , a vessell or storehouse , did not consist of the essentiall properties of the godhead , as Eutiches and his followers in these daies imagine , but in certaine created gifts and qualities placed in his humaine nature : otherwise we should not haue any participation of them . Thirdly , the sweete sauour of the holy oile figured , that the riches of all grace with the effect thereof in the obedience of Christ , doth take away the noisome sent of our loathsome sinnes from the nosthrilles of God , and withal doth make our persons and al our actiōs acceptable vnto him as a sweete perfume , as Paul saith , we are vnto God the sweete sauour of Christ , &c. And Christs death is for this cause tearmed a sacrifice of sweete smelling sauour . And we must further vnderstand that the●e gifts of Christs manhood are not conferred in a small scantling or measure ; for Iohn saith , God giueth the spirit not by measure ; because the graces which are in Christ are farre more both in number and degree , then all men or angels haue or shall haue : though the good angels and the saints of God in heauen are very excellent creatures stored with manifold graces and gifts of God. For this cause Christ is called the head of man ; because he is euery way the most principal and glorious man that euer was . Yet for all this are not the gifts of Christs manhood infinite any way ; because it is a creature and finite in nature , and therefore not capable of that which is infinite . By Christs annointing the people of God reape great benefit & comfort , because they are to be partakers thereof . For this cause the oile wherewith he was annointed is called the oyle of gladnes , because the sweete sauour of it gladdeth the hearts of all his members , and brings the peace of God which passeth all vnderstanding . The holy oyle poured vpon Aarons head came downe to his beard , and to the very skirts of his garments : and it signified that the spirituall oyle of grace was first of all poured vpon our head Christ Iesus , & from thence consequently deriued to al his members , that by that meanes he might be not onely annointed himselfe , but also our annointer . Nowe the benefits which we receiue by his annointing are two . The first is , that all the elect when they are called to the profession of the Gospell of Christ , are in and by him set apart and made spirituall kings , priests , and prophets , as S. Iohn saith , He hath made vs kings and priests vnto his father . And S. Peter out of Ioel , I will poure ( saith the Lord ) my spirit vpon all flesh , and your sonnes and daughters shall prophesie . The second benefit it , that all the faithfull receiue the same oile , that is , the same spirit of God in some little & conuenient measure which he receiued aboue measure , as Saint Iohn saith● The annointing which ye haue receiued of him dwelleth in you and teacheth you all things : where by annointing is meant the holy Ghost . And hence it is , that men are called Christians of the name of Christ , that is , annointed with the same oyle wherewith Christ was annointed . And the holy oyle might not be giuen to a straunger , to signifie , that to haue the spirit of Christ , and to be guided by it , is peculiar to them that are Christs . Now then let vs all lay these things to our hearts , and extoll the vnspeakable goodnesse of God that hath aduanced vs to the dignitie of kings , priests , prophets , before him , and hath giuen vs his spirit vnto vs to inable vs to be so indeede . Now follow the duties which are to be learned hence . And first , whereas all Christians receiue annointing from the holy one Christ Iesus , to become prophets in a sort , we must doe our endeauours , that the word of God may dwell plentifully in vs , and for that cause we must search the Scriptures , euen as hunters seeke for the game , and as men seeke for gold in the very mines of the earth . There is nothing more vnbeseeming a man , then grosse ignorance a Christian. Therefore the author of the epistle to the Hebrewes reprooues them , that whereas for the time they ought to haue bin teachers , they had need againe to be taught the first principles of the word of God. Againe , that portion of knowledge which we haue receiued of God is further to be applied to the benefit and good of others : this is that most pretious baulme that on our parts should neuer be wanting to the heads of men . And here euery man that is set ouer others must remember within the compasse of his calling and charge to instruct those that be vnder him so far forth as possibly he can . Gouernours of families must teach their children and seruants and their whole houshold the doctrine of true religion , that they may know the true God and walke in all his waies in doing righteousnes & iudgement . If housholders would make conscience of this their dutie , and in some sort and measure prepare their families against they come to the publike congregation , the ministers of the Gospel with greater comfort and farre mor● ease should performe their dutie : and see farre more fruit of their ministerie then now they doe . But whereas they neglect their dutie , falsly perswading themselues that it doth not belong to them at all to instruct others ; it is the cause of ignorance both in townes and families , in masters themselues , in seruants and children and all . Lastly , by this we are admonished to take all occasions that possibly can be offered , mutually to edifie each other in knowledge , saying among our selues ( as it was foretolde of these times ) Come , let vs goe vp to the mountaine of the Lord to the house of the God of Iacob , and he will teach vs his waies , and we will walke in his paths : and withall , wee should confirme each others , as Christ saith to Peter , When thou art conuerted confirme thy brethren ; and be readie at all times to render an account of our faith and religion euen before our enemies when we are iustly called so to do . Secondly , because we are set apart in Christ , to become spirituall priests vnto God , we must therefore offer spirituall sacrifices acceptable vnto him : and they be in number seuen . The first is an affiance whereby we rest vpon God , as Dauid saith , Offer the sacrifice of righteousnesse and trust in the Lord. The second is wholly to subiect our selues to the ministerie of the Gospel , that we may be changed and conuerted by it , as Paul saith , That he ministreth the Gospel to the Gentiles , that the offering vp of them might be acceptable , beeing sanctified by the holy Ghost . The third is , all manner of praiers and supplications made vnto God. Let my prayer , saith Dauid , be directed in thy sight as incense , and the lifting vp of mine hands as an euening sacrifice . The fourth is praising and thanksgiuing vnto God. Let vs by him offer the sacrifice of praise alwaies to God , that is , the fruit of the lippes which confesse his name . And in the Reuelation the golden vials full of odours are the praiers of the Saints . The fifth is the reliefe of our poore brethren according to our abilitie , as Paul saith , I was euen filled after that I had receiued of Epaphroditus that which came from you , an odour that smelleth sweete , a sacrifice pleasant and acceptable to God. The sixth is the deniall of our selues with a contrite and broken heart . The seuenth is , to resigne our selues , bodies , and soules wholly to the seruice of God : Set your selues ( saith Paul ) to God , as they that are aliue from the dead : and your members as weapons of righteousnesse vnto God. In which wordes he alludes to the manner of the olde Testament : when a man offred any sacrifice for himselfe , he brought the beast into the temple or tabernacle and set it before the altar , in token that he did resigne it vnto God : and so we for our parts must not giue our bodies & soules to become the instruments of sinne and satan , but we must haue them alwaies in read●nesse , freely presenting them vnto God that he may haue the whole disposition of them according to his good pleasure , to the honour and glorie of his name . Againe , in the whole burnt offering all was consumed and turned to smoke , no man hauing benefite of it , to signifie , that wee must giue our selues not in part but wholly to the seruice of God , euen to death if neede be . If this be so , miserable is the practise of such that giue vp their bodies and soules to liue in licentious wantonnesse , in the pleasures of their beastly sinnes , in idlenes . For they offer themselues a sacrifice , not to God but to the deuill . Thirdly , considering we are annointed to be spirituall kings euen in this life , we must walke worthie so great a calling . That this may be so , first of all such as are gouernours set ouer others , must rule not according to their wills and pleasures , but in the Lord : withall , doing homage to their head and king Christ Iesus himselfe . Secondly , we must euery one of vs rule and beare sway euen as kings ouer our owne thoughts , wills , affections , ouer-mastering them as much as we possibly can by Gods word and spirit : withall , maintaining and proclaiming continuall warre against our corrupt natures , the deuill , and the world . And truly he which can beare rule ouer his owne heart , is a right king indeede : and hauing receiued some measure of grace to raigne ouer himselfe in this life , he shall raigne for euer with Christ in the life to come . As for such as are carried away with the swinge of their corruptions , hauing blindnes and ignorance to raigne in their minds , rebellion in their wils and affections , loosenes in their whole liues , they may carrie the outward forme and shew of Christians as long as they will , but indeede they are no spirituall kings but very bondmen : the strong man Satan keepes as yet the hold of their hearts , and as Lord and king holds vp his scepter there . Lastly , seeing Christ is annointed with the most pretious baulme that euer was , and that for our sakes , he must be sweete and sauourie vnto vs , and all other things must be as vnsauorie drosse and dung in regard of him . We must in this case indeauour to say as the spouse of Christ doth : Because of the sauour of the good oyntments , thy name is an oyntment poured out : therefore the virgins loue thee . O that we could sauour in the feare of God , that we might feele how all his garments smell of myrrhe , aloes , and cassia , comming forth of his iuorie pallaces vnto vs. And because the holy oyntment of Christ is poured forth vpon all his members to make them sauorie and sweete in the presence of God , let vs make conscience of all manner of sinne , least by the poison and stinke thereof we infect not onely our selues , but all the creatures of God which we vse , yea heauen and earth it selfe . It stands not with equitie that after we haue beene embaulmed and sweetened by the pretious merits of Christ that we should make our selues two-footed swine , to returne to the mire of our old sinnes . The coupling and combining of these two former titles together , contains the principall question of the whole Bible , which is , whether Iesus the sonne of Marie be Christ or no ; as S. Iohn saith , These things are written , that ye might beleeue that Iesus is the Christ the Sonne of God , and that in beleeuing ye might haue life euerlasting . This conclusion was denied by the Iewes , but auouched and confirmed both by Christ and by his Apostles ; and their principall argumēt was framed thus . He which hath the true notes of Christ is the Messias or Christ indeede : but Iesus the Sonne of Marie hath the true notes of Christ : therefore Iesus is Christ. The proposition is opened at large in the prophesies of the old testament : the assumption is confirmed in the writings of the new testament : and the principall reasons of the confirmation are couched in the articles which concerne the second person . The conclusion follows , and is set down as I haue said , in the knitting together of the titles , Iesus and Christ. Thus much of the second title : now follows the third , his onely Sonne : that is , the onely Sonne of the first person the Father . In this title we must consider two things : the first , that he is the Sonne of God : the second , that he is the onely Son of God. Touching the first , Christ is called the Sonne of God , because he was begottē of the Father . Now for the opening of this eternall generation , we must consider three points : the thing begotten , the manner of begetting , & the time . For the thing it selfe , it is Christ ; who must be cōsidered two waies , as he is a sonne , & as he is God. As he is a son , he is not of himselfe , but the sonne of the father begotten of him : neuerthelesse as he is God , he is of himselfe neither begotten nor proceeding ; for the essence or godhead of the father is of it selfe without all beginning : but the Godhead of the sonne is one and the same with the godhead of the father : because by what Godhead the father is God , by the same and no other the sonne is God : therefore the sonne , as he is God , he is God of himselfe without beginning euen as the father . Whereupon it followes , that the sonne is begotten of the father as he is a sonne , but not as he is God. The manner of this generation is this . The sonne is begotten of the substance of the father not by any fluxe , as when water is deriued from the head of the spring to the chanell : nor by decision , as when a thing is cut in pieces : nor by propagation , as when a grift is transplanted into a new stocke : but by an vnspeakable communication of the whole essence or Godhead from the father to the sonne ; in receiuing whereof the sonne doth no more diminish the maiestie or godhead of the father , then the light of one candle doth the light of the other from which it is taken . Whereupon the Councill of Nicene hath saide well , that the sonne is of the father as light of light not proceeding but begotten . The time of this generation hath neither beginning , middle , or ende : and therefore it is eternall before all worlds : and it is a thing to be wondered at , that the father begetting and the sonne begotten are coeternall , and therefore equall in time . Wisdome in the Prouerbs ( which with one consent of all Diuines is said to be Christ ) affirmeth that she was before the world was created , that is , from eternitie : for before the world was made there was nothing but eternitie . But it may be alleadged to the contrarie , that the saying of the father , This day haue I begotten thee , is expounded by Paul of the time of Christs resurrection . Ans. We must distinguish betweene generation it selfe , and the manifestation of it : and of the second must the place be vnderstood , which was indeed accomplished at the time of Christs resurrection in which he was mightily declared to be the sonne of God , and though this be so , yet the generation it selfe may be eternall . If any man alleadge further that the person which begetteth must needs goe before the person begotten , the answer is , that there is a double prioritie ; one of order , the other of time : now in the generation of creatures there is prioritie both of order and time ; but in the generation of the second person in trinitie there is prioritie of order alone : the father beeing first , the sonne second , without prioritie of time : because they both in that respect are equall , and neither is before or after other : because the beeing or subsisting of the persons is not measured by time . Hence it followeth necessarily , that Iesus Christ is true God : and the whole tenour of the Scriptures confirme it sufficiently : I. He is made equall to God the father , who beeing in the forme of God thought it no robberie to be equall with God : againe , All things that the father hath are mine . The children of Israel are saide to haue tempted Iehouah : and Paul saith , that he whome they tempted was Christ. Iehouah founded the earth , and the same is saide of Christ. II. Christ the sonne of God is by name called God : Iesus Christ is very God and life eternall . III. The properties of the godhead are ascribed vnto him . He is eternall , because he was then when there was no creature . In the beginning was the Word : and , before Abraham was I am . He is omnipresent , Where two or three are gathered together in my name , ●here am I in the middest amongst them . Lastly he is omnipotent , What soeuer things the father doth , the same doth the sonne also . IV. The works of creation and preseruation are as well ascribed to the sonne as to the father . By him the father made the world , and he beareth vp all things by his mightie power : and miracles , which are works either aboue or against the order of nature peculiar to God , were done by Christ. V. Diuine worship is giuen to him : for he is adored , invocated , and beleeued in , as God the father . To him is giuen a name , at which euery knee doth bow , of things in heauen , and things in earth , and things vnder the earth . As for the reasons which be alleadged to the contrarie , they are of no moment . I. Obiect . The word of God can not be God : the sonne is the word of the father : therefore he is not God. Answ. The word is taken two waies : first for a sounding word standing of letters and syllables vttered either by God or by the creatures : now on this manner Christ is not the word of God. Secondly there is a substantiall word , which is of the substance of him whose word it is . And thus Christ is the word of God the father . And he is so tearmed , I. in respect of the father : for as reason and speach hath his beginning from the mind without any passion in the minde , so hath he beginning from the father . And as the speach is in the minde and the minde in the speach , so the father is in the sonne , and the sonne in the father . II. In respect of all creatures . The father doth all things by the sonne ; by whose powerfull word the world was made , is now preserued and shall be abolished . III. In respect of the Church . For the father by him speakes vnto vs both in the outward ministerie of the word , and by the inward operation of the spirit : and againe we by him speake to the father . II. It may be obiected thus , God hath no beginning from any other ; Christ hath beginning from the father : therefore he is not God. Answ. Christ must be considered both in regard of his godhead and in regard of his person : in regard of his godhead he came not of any but is of himselfe , as well as the father is : yet in regard of his person he is from the father , who is a beginning to the rest of the persons , both in respect of order ( for the Scripture saith not ; the holy Ghost , the Sonne , the Father : but the Father , the Sonne , the holy Ghost ) as also in respect of the communication of the Godhead . And whereas it is said that God is of himselfe , if the name of God , be taken for the Godhead it selfe absolutely considered , it is true : but if it be taken for any particular person in the godhead , it is false . III. Ob. None is greater then God : but the father is greater then Christ , for so he saith , the father is greater then I. Ans. Christ there speakes of himselfe as he was a man abased in the forme of a seruant : in which respect he is lesse then the father , who neuer was incarnate and abased in our nature . And though Christ in respect of his nature assumed be inferiour to the father , yet doth it not hinder but that he may be equall to him , as he is the second person in trinitie , or as he is God by one and the same Godhead with the father . IV. Obiect . He that is made of God , this or that , is not God : but Christ is made God , as Paul saith , Christ is made vnto vs wisdome , righteousnes , &c. Answ. Christ is said to be made , not because there was any beginning of his godhead , or any change or alteration in his person : but because in the eternall counsell of the father , he was set apart before all times to execute the office of a Mediatour , and was withall in time called , and as it were consecrated and ordained thereunto in his baptisme : he is made therefore in respect of his office , but not in respect of his person , or nature . V. Obiect . God hath no head , Christ hath an head , as Paul saith , God is Christs head . Answ. God , that is , the father , is head of Christ , not as he is God simply , but as he is God incarnate , or made manifest in the flesh , and in respect of the office to which he willingly abased himselfe . VI. Obiect . He which giues vp his kingdome is not God , Christ giues vp his kingdome . Then , saith Paul , shall be the ende , when he hath deliuered vp the kingdome to God euen the father . Answ. Christ is king two waies , as he is God , and as he is Mediatour : as he is God , he raignes eternally with the Father and the holy Ghost : but as he is Mediatour , in the ende of the world when all the companie of the Elect are gathered , his kingdome shall cease not simply but in respect of the outward manner of administration : for the execution of ciuill and ecclesiasticall functions shall cease . And whereas in the same place , it is saide that Christ shall be subiect vnto God eternally after the ende , it must be vnderstoode partly in regard of the assumed manhoode , partly in respect of his mysticall bodie the Church most neerely ioyned vnto him in heauen . VII . Obiect . The first borne of euery creature , and of many brethren , is a creature and not God : but Christ is the first borne of euery creature , and of many brethren . Answ. He is called the first borne by resemblance or allusion to the first borne in the old testament : for as they were principall heires hauing double portions allowed them ; and the chiefe or gouernours of the familie : so Christ is made heire of the world , and the head of Gods familie which is his church elected and adopted in him . And againe he is called the first borne of euery creature , because he was begotten of the substance of his father before any creature was made , and therefore it is not here saide that he was first created , but first begotten . By the reasons which haue bin alleadged , as also by the insufficiencie of the contrarie arguments , it is more then manifest against all heretikes that Christ is very God. Yet to stoppe the mouths of all Atheists , and to satisfie all wauering and doubting minds , I will adde one reason further . The Gospel of Saint Iohn was chiefly penned for this end , to prooue the deitie of Christ : & among other arguments alleadged ; this is one , that Christ gaue a resolute and a constant testimonie of himselfe , that he was the sonne of God , and very God. Now if any man shall say , that sundrie persons since the beginning of the world haue taken vpon them and that falsly , to be gods : I answer , that neuer any creature tooke this title and honour vpon him to be called God , but the fearefull iudgements of God were vpon him for it . In the estate of mans innocencie the deuill told our first parents that by eating the fruit of the tree of knowledge of good and euill , they should be as gods knowing good and euill : now , they beleeued him , and affected diuine honour , but what came of it ? surely Adam with all his posteritie is shut vp for this very cause vnder eternall damnation . Herod likewise araied in royall apparell , and sitting on the iudgement seat , made an oration to the men of Tyre and Sidon , who gaue a shout , saying , the voyce of God , and not of man. Now because he tooke the glorie of God to himselfe , and did not returne it to him to whome it was due , immediately the angel of the Lord smote him . And so , if Christ had bin but a meere man , and not very god , as he auouched , vndoubtedly the hand of God would haue bin vpon him likewise for his confusion : but when he suffred for vs , and bare the punishment due for our sinnes , he most triumphed . And the iudgements of God were vpon Herod , Pontius Pilate , Caiphas , and vpon all those that were enemies to him , and to his Church afterward , and that partly in life and partly in death . Wherefore considering God cannot abide that his glorie should be giuen to any creature , and seeing for that cause he takes reuenge on all those that exalt themselues to be gods , it remaines that the testimony which Christ gaue of himselfe that he was God , is vnfallibly true , and without all question to be beleeued of vs. And to conclude , I would haue all the deuills in hell with the cursed order of Lucians , Porphyrians , and Atheists whatsoeuer to answer ●his one point , how it could come to passe , that Christ by publishing the doctrine of the Gospel , that is as contrarie to mans reason , will , and affections , as water to fire , should winne almost the whole world to become his disciples , and to giue their liues for him , vnlesse he were God indeede , as he professed himselfe to be . There be sundrie speciall reasons wherefore it was necessarie that Christ should be God. I. There is none which can be a Sauiour of bodie and soule but God. I euen I am the Lord , and besides me there is no Sauiour . And , I am the Lord the God from the land of Egipt , and thou shalt know no God but me : for there is no Sauiour beside me . II. There must be a proportion betweene the sinne of man and the punishment of sinne : now the sinne of man in respect of the offence of the maiestie of God is infinite , in that he is infinitely displeased with man for the breach of his law : therefore the punishment of sinne must be infinite : and hence it followeth , that he which suffereth the punishment beeing man , must withall be God , that the manhood by the power of the Godhead may be supported , that in suffering it may vanquish death , and make a sufficient satisfaction . III. He that must be a Sauiour , must be able first to deliuer men from the bondage of their spirituall enemies , namely sinne and Satan : secondly to restore the image of God lost by the fall of Adam , and to conferre righteousnes and life euerlasting : thirdly , to defend them from hel , death , damnation , the flesh , the deuill , the world : fourthly , to giue them full redemption from all their miseries both in bodie and soule , and to place them in eternall happines : all which none can doe , but he which is very God. IV. It was the pleasure of God , to shew his incomprehensible goodnes in this , that his grace should not onely be equal to our sinne , but also by many degrees goe beyond it . And therefore the first Adam beeing but a meere man , the second Adam must be both God and man : that as the second was more excellent then the first , so our comfort might be greater in our redemption by the second , then our miserie and discomfort was by the fall of the first . Hitherto we haue shewed how Christ is the sonne of God : now let vs come to the second point , namely that he is the onely sonne of God. And he is so tearmed because he is the sonne of the father , in a speciall manner , so as nothing can be the sonne of God as he is . Angels indeede are tearmed the sonnes of God , but that is onely in respect of their creation : & all that beleeue in Christ are sonnes of God by adoption , beeing receiued into the familie of God which is his church by the merit of Christ , whereas by nature they were the children of wrath . Christ also as he is man ( I say not his manhood which is a nature and no person ) is the sonne of God by the grace of personal vnion , and not by nature or adoption . Lastly Christ as he is the second person in trinitie , th● eternall word of the father , coeternall and consubstantiall with him , is also the sonne of God. But how ? neither by creation , nor adoption , nor by the vertue of personall vnion , but by nature ; as he was begotten of the very substance of the father before all world : and therefore he is called the proper and onely begotten sonne of God. It may be obiected on this manner . If the father beget the sonne , he doth it either willingly , or against his will : if willingly , thē the son is begotten by the free will of the father , and no sonne by nature . Ans. The father did communicate to the sonne his whole godhead willingly without cōstraint , yet not by his will ; and therfore he is the Sonne of the father by nature , not by will. It may be further said , that if Christ be the sonne of God by nature , as he is the essentiall word of the father , and by personall vnion as he is man , then is hee not one but two sonnes . Ans. As he is but one person , so is he but one sonne : yet not in one but in two respects : two respects make not two thinges , whereas one and the same thing not altered but still remaining one may admitte sundrie respects . Thus much of the meaning of the third title : nowe followe the comforts which may be gathered hence . Whereas Christ Iesus is the sonne of God , it serues as a meanes to make miserable and wretched sinners that are by nature the children of wrath and damnation , to be the sonnes of God by adoption : as S. Iohn testifieth . Nowe what a benefit is this to be the childe of God , no tongue can expresse . Christ saith , Blessed are the peacemakers : but why are they blessed ? for , saith he , they shall be called the sonnes of God. Whereby he testifieth that the right of adoption is a most excellent priuiledge ; & not without cause . For he which is the child of God , is spiritually allied to Christ , and to all the Saints and seruants of God both in heauen and earth , hauing his owne redeemer for his elder brother , and all his members as his brethren and sisters ; yea if we be Gods adopted children , we are also heires , euen heires of God , and heires annexed with Christ. Well , how great soeuer this prerogatiue is , yet few there be that rightly way it & consider of it . Children of noble mē & Princes heires are had in account and reputation of all men , they are the verie speach and wonder of the worlde . But it is a matter of no account to be the sonne of God and fellow-heire with Christ. The dearest seruants of God haue beene esteemed but as the offscouring of the worlde . And no maruaile , for they which are after the flesh , sauour the thinges of the flesh . Fewe men haue their vnderstandings inlightened to discerne of such spirituall things as these are , & therefore are they little or nothing regarded . A blinde man neuer seeing the sunne , is not brought to wonder at it : and earthly minded men neither seeing nor feeling what an excellent thing it is to bee the childe of God , cannot bee brought to seeke after it . But let all such as feare God enter into a serious consideration of the vnspeakeable goodnesse of God , comforting themselues in this , that God the father hath vouchsafed by his owne sonne to make them of the vassals of satan , to be his owne deere children . Nowe followe the duties which are two . First , we beleeue that Iesus Christ who was to be the Sauiour of mankinde , must needs be God : what is the reason hereof ? surely because no creature , no not all the creatures in heauen and earth were able to saue one man : so vile , wretched , and miserable is our estate by Adams fall . And therefore the sonne of God himselfe pitied our estate , and beeing king of heauen and earth , was faine to come from heauen , and lay downe his crowne and become a seruant , and taking vpon him our nature , was also faine to take vpon him our case and condition , and suffer death for our sinnes , which otherwise euery one of vs should haue suffered both in bodie and soule world without ende . To make this more plaine , let vs suppose that some one hath committed an offence against a prince ; and the trespasse to be so grieuous , that no man can appease the kings wrath , saue only the kings onely sonne ; and which is more , the kings sonne himselfe cannot release him , vnlesse hee suffer the punishment for him in his owne person , which is due vnto the malefactour . Nowe what is to be thought of this mans estate ? surely all men will say that he is in a most miserable taking , and that his trespasse is notorious : and so it is with euery one of vs by nature , whatsoeuer we are . No man could saue our soules , no not all the angels in heauen , vnlesse the king of heauen and earth the onely sonne of God had come down from heauen and suffered for vs , bearing our punishment . Nowe the consideration of this must humble vs and make vs to cast downe our selues vnder the hand of God for our sinnes , and pray continually that the Lord would send some Moses or other which might smite the rockes of our hearts , that some teares of sorrowe and repentance might gush out for this our wofull miserie . Secondly , whereas God the Father of Christ gaue his onley sonne to be our Sauiour , as we must be thankefull to God for all things , so especially for this great and vnspeakable benefit . Common blessings of God , as meat , drinke , health , wealth , and libertie , must at all times mooue vs to be thankeful ; but this , that Christ Iesus the onely sonne of God , redeemed vs beeing vtterly lost , this I say , must be the maine point of all our thankfulnes : but alas , mens hearts are so frozen in the dreggs of their sinnes , that this dutie comes little in practise nowe adaies . When our Sauiour Christ clensed ten lepers , there was but one of them that returned to giue him thankes : and this is as true in the leprosie of the soule , for though saluation by Christ be offered vnto vs daily by Gods ministers , yet not one of tenne , nay scarse one of a thousand giues praise and thankes to God for it , because men take no delight in things which concerne the kingdome of heauen , they thinke not that they haue neede of saluation , neither do they feele any want of a Sauiour . But we for our parts must learne to say with Dauid , What shall I render vnto the Lord for all his benefits ? yea we are to practise that which Salomon saith , My sonne giue me thy heart : for we should giue vnto God both bodie and soule in token of our thankefulnesse for this wonderful blessing that he hath giuen his onely sonne to bee our Sauiour ; and we are to hold this for trueth , that they which are not thankfull for it , let them say what they will , they haue no soundnes of grace or power of religion at the heart . And thus much of the third title . The fourth and last title is in these wordes , our Lord. Christ Iesus the onely sonne of God is our Lord three waies : first by creation in that he made vs of nothing , when we were not : secondly he is our Lord in the right of redemption . In former times the custome hath bin when one is taken prisoner in the field , he that paies his raunsome shall becom alwaies after his Lord : so Christ when we were bondslaues vnder hell , death , and condemnation , paide the ransome of our redemption , and freed vs from the bondage of sinne and satan , and therfore in that respect he is our Lord. Thirdly he is the head of the Church ( as the husband is the wiues head , ) to rule and gouerne the same by his word and spirit . And therefore in that respect also Christ is our Lord. And thus much for the meaning . Nowe followe the duties . And first of al , if Christ be our Soueraigne Lord , we must performe absolute obedience vnto him , that is , whatsoeuer he commandes vs , that must we doe . And I say , absolute obedience , because Magistrates , Masters , Rulers , and fathers may command , and must bee obeyed , yet not simply , but so farre foorth as that which they command doth agree with the word and commandement of God : but Christs will and word is righteousnesse it selfe , and therfore it is a rule and direction of all our actions whatsoeuer : and for this cause he must be absolutely obeyed . Thus he requires the obedience of the morall lawe : but why ? because he is the Lord our god . And in Malachie he saith , If I be your Lord where is my feare ? And againe , we must resigne both bodie and soule , heart , mind , wil , affections , and the course of our whole liues to be ruled by the will of Christ. He is Lord not onely of the bodie , but of the spirit and soule of man : he must therefore haue homage of both . As wee adore him by the knee of the bodie , so must the thoughts and the affections of our hearts haue their knees also to worship him , and to shewe their subiection to his commandements . As for such as doe hold him for their Lord in word , but in the meane season will not indeauour to shewe their loyaltie in all manner of obedience , they are indeede no better then starke rebels . Secondly , when by the hande of Christ straunge iudgements shall come to passe , as it is vsuall in all places continually ; we must stay ourselues without murmuring or finding fault , because he is an absolute Lorde ouer all his creatures ; all things are in his handes , and hee may doe with his owne whatsoeuer he will ; and therefore wee must rather feare and tremble whensoeuer we see or heare of them : so Dauid saith , I was dumbe and opened not my mouth because thou didst it . And againe , My flesh trembleth for feare of thee , and I am afraid of thy iudgements . Thirdly before wee vse any of Gods creatures or ordinances , wee must sanctifie them by the direction of his word and by praier : the reason is this , because he is Lord ouer all , and therefore from his word we must fetch direction to teach vs whether we may vse them or not , and when and how they are to be vsed : and secondly we must pray to him , that he would giue vs libertie and grace to vse them aright in holy maner . Also we are so to vse the creatures and ordinances of God , as being alwaies readie to giue an account of our doings at the day of iudgement : for we vse that which is the Lords , not our owne ; we are but stewards ouer them , and we must come to a reckoning for the stewardship . Hast thou learning ? then imploy it to the glory of God , and the good of the Church : boast not of it as though it were thine owne . Hast thou any other gift or blessing of God , be it wisdome , strength , riches , honour , fauour , or whatsoeuer , then looke thou vse it so , as thou maist be alwaies readie to make a good account thereof vnto Christ. Lastly , euery one must in such manner lead his life in this world , that at the day of death hee may with cheerefulnes surrender and giue vp his soule into the handes of his Lord , and say with Steuen , Lord Iesus receiue my soule . For consider this with thy selfe , that thy soule is none of thine owne , but his who hath bought it with a price , and therefore thou must so order and keepe it as that thou maiest in good manner restore it into the hands of god at the ende of thy life . If a man should borrowe a thing of his neighbour , and afterward hurt it and make a spoile of it , he would be ashamed to bring it againe to the owner in that manner , and if he doe , the owner himselfe will not receiue it . Vngodly men in this life doe so staine their soules with sinne , that they can neuer be able willingly to giue them vp into the handes of God at the day of death : and if they would , yet God accepts them not , but casts them quite away . We must therefore labour so to liue in the world , that with a ioyfull heart at the day of death we may commend our soules into the handes of our Lord Christ Iesus , who gaue them vnto vs. This is a harde thing to bee done and he that will doe it truely , must first be assured of the pardon of his owne sinnes , which a man can neuer haue without true & vnfained faith and repentance : wherefore while we haue time , let vs purge and clense our soules and b●dies , that they may come home againe to God in good plight . And here all gouernours must be put in mind that they haue an higher Lord , that they may not oppresse or deale hardly with their inferiours . This is Paul , reason , Ye masters , saith he , doe the same things vnto your seruants , putting away threatning : and knowe that euen your master is also in heauen , neither is there respect of persons with him . Inferiours againe must remember to submit themselues to the authoritie of their gouernours , especially of magistrates . For they are set ouer vs by our soueraigne Lord and king Christ Iesus : as Paul saith , Let euery soule be subiect to the higher powers . For there is no power but of God , and the powers that be ordained are of God. And againe , Seruants be obedient to your Masters according to the flesh , with feare and trembling , in singlenes of your hearts , as vnto Christ. The comfort which Gods Church may reape hence , is very great : for if Christ be the Lord of lords , and our Lord especially whome he hath created and redeemed , we neede not to feare what the deuil or wicked men can doe vnto vs. If Christ be on our side , who can be against vs ? wee neede not feare them that can destroy the bodie and doe no more : but we must cast our feare on him that is Lord of body and soule , and can cast both to hell . Thus much of the fourth title . Nowe followes Christs incarnation , in these wordes , Conceiued by the holy Ghost , borne of the Virgin Marie . And they containe in them one of the most principall points of the doctrine of godlines , as Paul saith , Without controuersie great is the mysterie of godlinesse , which is , God is made manifest in the flesh , iustified in the spirit , &c. And that we may proceede in order , in handling them , I will first speake of the incarnation generally , and then after come to the parts thereof . In generall we are to propound fiue questions , the answering whereof will be very needefull to the better vnderstanding of the doctrine following . The first question is , who was incarnate● or , made man ? Answ. The second person in Trinitie , the sonne of God alone , as it is set downe in this article according to the Scripture . S. Iohn saith , The Word was made flesh : and the angel saith , The holy one which shall be borne of thee , shall be called the sonne of the most high . And Paul saith , that Christ Iesus our Lord was made of the seede of Abraham according to the flesh . And there be sundrie reasons , why the second person should rather be incarnate then any other . I. By whom the father created all things , and man especially ; by him man beeing fallen is to be redeemed , and as I may say recreated : now man was at the first created of the father by the sonne : and therefore to be redeemed by him . II. It was most conuenient , that he which is the essentiall image of the father , should take mans nature that he might restore the image of God lost and defaced in man , but the second person is the essentiall image of the father , and therefore he alone must take mans nature . III. It was requisite that that person which was by nature the sonne of God , should be made the sonne of man , that we which are the sonnes of men , yea the sonnes of wrath , should againe by grace be made the sonnes of God : now the second person alone is the sonne of God by nature , not the Father , nor the holy Ghost . As for the Father , he could not be incarnate . For to take flesh is to be sent of an other , but the Father can not be sent of any person , because he is from none . Againe , if the Father were incarnate , he should be father to him which is by nature God , and the sonne of a creature , namely the virgin Marie , which things can not well stand . And the holy Ghost could not be incarnate● for then there should be more sonnes then one in the Trinitie , namely the second person the sonne of the father , and the third person the holy Ghost , the sonne of the virgin Marie . It may be obiected to the contrarie on this manner : The whole diuine essence is incarnate , euery person in Trinitie is the whole diuine essence , therefore euery person is incarnate . Ans. The whole Godhead indeede is incarnate , yet not as it is absolutely considered , but so farre forth as it is restrained and limited to the person of the sonne ; and to speake properly , the godhead it selfe is not incarnate , but the very person of the sonne subsisting in the Godhead . And though all the persons be one and the same essence , yet doe they really differ each from other in regard of the peculiar manner of subsisting : and therefore mans nature may be assumed of the second person , and be not assumed either of the father or of the holy Ghost ; as in the like case the soule of man is wholly in the head and wholly in the feete , yea wholly in euery part : and yet the soule can not be said to vse reason in the feete or in any other part , but onely in the head . Againe it may be alleadged , that the incarnation beeing an outward action of God to the creature , is not proper to the sonne . For the rule is , that all outward actions of God are common to all the persons in Trinitie equally . Ans. a The incarnation stands of two actions , the first is the framing and creating of that manhood which was to be assumed by the Sonne , or Word of the father : and this action is common to all the three persons equally : the second is the limiting or the receiuing of it into the vnitie of any person , & in respect of this action , the worke of incarnation is peculiar to the Sonne . To this purpose Augustine speaketh , That creature ( saith he ) which the Virgin conceiued and brought forth , though it appertaine to the person of the sonne alone , yet was it made by the whole Trinitie : as when three men weaue one and the same garment , and the second onely weares it . The second question is , what manner of man the sonne of God was made ? Answ. He was made a proper or particular man , and a perfect or a very man. I say that he was a particular man , to shew that he tooke not vnto him the generall forme or idea of mans nature conceiued onely in minde , nor the common nature of man as it is existing in euery man : but the whole nature of mā , that is , both a bodie and a resonable soule , existing in one a particular subiect . I say further that he was and is a true and perfect man , beeing in euerie thing that concernes mans nature like to Adam , Abraham , Dauid , and all other men , sauing onely in sinne . For first of all he had the substance of a true body and of a reasonable soule : secondly , the properties of body and soule : in the bodi● , length , breadth , thicknesse , circumscription , &c. in the soule , the faculties of vnderstanding both simply and compounde : will , affections , as loue , hatred , desire , ioy , feare , &c. the powers also of hearing , feeling , seeing , smelling , tasting , moouing , growing , eating , digesting , sleeping , &c. Thirdly , hee tooke vnto him the infirmities of mans nature , which are certaine naturall defects or passions in bodie or minde , as to be hungrie , thirstie , wearie , sadde and sorrowfull , b ignorant of some things , angrie , to increase in stature , and wisdōe , and knowledge , &c. yet this which I say must be vnderstood with two caueats . The first is , that infirmities be either certaine vnblameable passions , or else such defects as are sinnes in themselues : nowe Christ takes the first onely , and not the second . Secondly , infirmities be either generall , or personall ; generall● which appertaine to the whole nature of man , and are to be founde in euery man that comes of Adam : as to be borne vnlearned , and subiect to naturall affections , as sorrow , anger , &c , Personall , are such as appertaine to some particular men , and not to all , and arise of some priuate causes & particular iudgements of God , as to be borne a foole , to bee sicke of an ague , consumption , dropsie , plurisie , and such like diseases . Nowe the first sort bee in Christ , and not the second : for as he tooke not the person of any man● but onely mans nature , so was it sufficient for him to take vnto him the infirmities of mans nature , though he tooke not the priuate infirmities of any mans person . And the reason why Christ would put on not onely the substance and faculties of a true man , but also his infirmities , was ; that he might shewe himselfe to be very man indeede , also that he might suffer for vs both in bodie and soule , and that he might giue vs an example of patience in bearing all manner of euill for Gds glory and the good of our neighbour . Nowe the things which may bee alleadged to the contrarie for the infringing of the trueth of Christs manhoode , are of no moment . As first , because Christ appeared in the forme of a man in the olde testament , beeing no man : therfore he did so at his comming in the newe testament : but the reason is not like . For Christ in the olde testament as the angel of his father in some speciall affaires , tooke vnto him the bodie of a man for some space of time ; but he did not receiue it into the vnitie of his person ; but laid it downe when the busines which he enterprised with men was ended . Nowe in the fulnesse of time he came from heauen , as the angel of the couenant , and for that cause he was to vnite into his owne person the nature of man , which thing was neuer done before . And when as Paul saith , that Christ came in the similitude of sinnefull flesh , his meaning is not to signifie , that he was a man onely in resemblance and shewe ; but to testifie , that beeing a true man which was indeede void of sinne , he was content to abase himselfe to that condition in which he became like to a miserable sinner in bearng the punishment for our sinne . For Paul doth not say that hee tooke vpon him the similitude of flesh simply as it is flesh , but of the flesh of sinne or sinnefull flesh . The third question is , why the sonne of God must become man ? Ans. There be sundrie reasons of this point , and the most principall are these . First of all it is a thing that greatly standes with the iustice of God , that in that nature in which God was offended , in the same should a satisfaction be made to God for sinne : nowe sinne was committed in mans nature : Adam sinned first and in him all his posteritie : therefore it is very necessarie that in mans nature there should bee a satisfaction made to Gods iustice , and for this cause the sonne of God must needes abase himselfe and become man for our sakes . Secondly , by the right of creation euery man is bound in conscience to fulfill euen the very rigour and extremitie of the morall lawe . But considering man is nowe fallen from his first estate and condition , therfore it was requisite that the Sonne of God should become man , that in mans nature he might fulfill all righteousnesse which the lawe doth exact at our handes . Thirdly , hee that is our redeemer must die for our sinnes ; for there is no remission of sinnes without shedding of blood : but Christ as he is God cannot die . For no passion can befall the Godhead . Therefore it was needefull that he should become man , that in mans nature he might die and fully satisfie Gods iustice for mans offence . Lastly he that must make reconciliation betweene God and man , must be such an one as may make request or speake both to God and man. For a Mediatour is as it were a middle person making intercession betweene two other persons , the one offended the other offending . Therefore it is necessarie that Christ should not onely be God , to speake vnto the father for vs and to present our prayers vnto him ; but also man , that God might speake to vs , and we to God by Christ. For howsoeuer before the fall , man could speak to God euen face to face , yet since the fall , such feare possesseth mans corrupt nature that he cannot abide the presence of God , but flyeth from it . Nowe whereas I say that it was necessarie that the sonne of God for the causes before alleadged must become man ; the necessitie must be vnderstood in respect of Gods will , and not in respect of his absolute power . For if it had so pleased God he was able to haue laid downe an other kind of way of mans redemption , then by the incarnation of the sonne of God : and he appointed no other way , because he would not . Thus much of the Incarnation in generall . Nowe followe the duties which arise of it . And first we are taught hereby to come to Christ by faith , and with all our hearts to cleaue vnto him . Great is the deadnesse and sluggishnesse of mans nature : for skarse one of a thousand care for him , or seeke vnto him for righteousnesse and life euerlasting . But wee shoulde excite our selues euery way to drawe neare to him as much as possibly we may : for when he was incarnate , he came neere vnto vs by taking our nature vpon him , that wee againe whatsoeuer we are , might come neere vnto him by taking vnto vs his diuine nature . Againe , when Christ was incarnate , he was made bone of our bone , and flesh of our flesh ; and therefore proportionally wee must labour to become bone of his bone , and flesh of his flesh : which we shall bee , when we are mystically vnited vnto him by faith , and borne anewe by his spirit . Moreouer Christ by his incarnation came downe from heauen to vs , that we being partakers of his grace might ascend vp to heauen by him . And thus we see how the meditation of Christs incarnation should be a spurre to prick vs forward still more and more to come to Christ. Secondly , Christs incarnation must be a patterne vnto vs of a most wonderfull and straunge humilitie . For as Paul saith , Being in the forme of God and thinking it no robberie to bee equall with God , made himselfe of no reputation , and tooke on him forme of a seruant : and humbled himselfe and became obedient to death , euen to the death of the crosse . Yea so farre forth he abased himselfe , that ( as Dauid saith ) he was a worme and no man. And this teacheth vs to lay aside al selfe-loue and pride of heart , and to practise the duties of humility , as the Apostle exhorts the Philippians in the same place : and that shall we doe when we beginne to cast off that high opinion which euery man by nature conceiueth of himselfe , and become vile and base in our owne eies . Secure & drowsie protestants thinke themselues blessed , and say in their hearts as the Angel of the Church of Laodicea said , I am rich & increased with goods , and haue need of nothing ; whereas indeed they are most miserable and wretched , and poore , and naked , and blind . And the same fond opinion possesseth the mindes of our ignorant people , who chant it in the very same tune , saying , that God loues them , and that they loue God with al their hearts , and their neighbours as themselues : that they haue perfect faith in Christ , and euer had , not once so much as doubting of their saluation : that all is well with them , and that they are past all danger whatsoeuer , in the matter of their saluation , and therefore neede not take so much care for it . Thus yee may see howe men are commonly carried away with vaine and fond conceits of their owne excellencie . And truely so long as this ouerweening of our owne righteousnesse raignes in our hearts , let preachers speake and say what they will , we can neuer become followers of Christ in the practise of humilitie . Some will say peraduenture , that they neuer had any such opinion of their owne righteousnes ; but I answere againe ; that there was neuer yet any man descending of Adam , saue Christ ; but he had this proud phantasie ruling and raigning in him , till such time as God gaue grace to chāge & alter his heart : & this inward pride the lesse we discern it the more it is , and the more we discerne it the lesse it is . Therefore though as yet thou see it not in thy selfe , yet labour both to see it & to feele it , & to striue against it , casting down thy selfe for thy own miserie after Christs own example , who being God abased himselfe to the condition of a miserable man. For thou shalt neuer be filled with the good things of god , till thou be emptied of selfe-loue and selfe-liking . For this cause let vs purge and emptie our selues of all conceit of our own righteousnes that god may fil our hearts with his grace . Furthermore , the incarnation of Christ is the ground and foundation of all our comfort , as the names of Christ seruing to expresse the same doe testifie . I●akob in his last Testament saith , that the scepter shall not depart from Iudah in Shilo , that is , the Messias come . Nowe the name Shilo signifieth the tunicle or skinne that lappeth the infant in the mothers wombe , called by the Phisitians the secundine : and by a kind of figure it is put for the Sonne of God in the wombe of the virgine , made man. And Iob to comfort himselfe in his affliction saith , I knowe that my redeemer liueth . Nowe the word which he vseth to signifie his redeemer by , is verie emphaticall , for it signifieth a kinsman neere allied vnto him of his owne flesh that will restore him to life . And the Lord by the prophet Esay calleth Christ Immanuel , that is , God with vs : which name importeth very much , namely , that whereas by nature we haue lost our fellowshippe with God , because our sinnes are a wall of partition seuering vs from him : yet neuerthelesse the fame is restored to all that beleeue by the Mediatour Christ Iesus : because his diuine nature is coupled to mans nature , and so the word is made flesh . And this strait coniunction of two natures into one person , ioynes God to men and men to God : yea by Christ we are brought to God and haue free accesse vnto him , and againe in him we apprehend God and are made one with him . And further whereas Christ beside our nature tooke our infirmities also , it is a wonderfull comfort vnto Gods Church : for it shewes , that he is not only a Sauiour , but also a very compassionate and pitiful Sauiour . As the holy Ghost saith , In all thinges it became Christ to be like vnto his brethren , that hee might be mercifull and a faithfull high priest in things concerning God. Let a man be sicke of a grieuous disease , and let a friend come that hath beene troubled with the very same disease , he will presently shewe more compassion then twentie others : and so Christ hauing felt in his owne soule and bodie the anguish and the manifold perplexities that we feele in our temptations and afflictiōs , hath his bowels as it were yearning towards vs , euermore being prest and readie to releeue vs in all our miseries . In the daies of his flesh , he wept ouer Ierusalem when he sawe it a farre off , because shee continued in her olde sinnes , and did not knowe the time of her visitation : and no doubt , though now he be exalted in glorie in heauen , yet his compassion to his poore members vpon earth is no whit diminished . Now we come to speake of the Incarnation more particularly : & the creed yet further expresseth it by two parts ; the first is the conception of Christ in these words , Conceiued by the holy ghost : the second is his birth , in the words following , Borne of the virgine Marie . The conception of Christ is set downe with his efficient cause , the Holy Ghost , as the angel said to Ioseph , Feare not to take Marie for thy wife , for that which is conceiued in her is of the holy ghost . Here it may be demanded why the conception of Christ should be ascribed to the Holy Ghost alone , which is common to all the persons in Trinitie , as all other such actions are . Ans. It is not done to exclude the Father or the Sonne himselfe from this worke : but to signifie that it comes of the free gift and grace of God ( which commonly is tearmed by the holy ghost ) that the manhood of Christ beeing but a creature , should be aduanced to this dignitie , that it should become a part of the Sonne of God. And againe , the Holy Ghost is the author of this conception in a speciall manner : for the father and the sonne did cause it by the holy Ghost from them both immediately . In the conception of Christ we must obserue and consider three thinges . The framing of the manhood , the sanctifying of it , and the personall vnion of the manhood with the Godhead . And howsoeuer I distinguish these three for orders sake , yet must we know and remember , that they are all wrought at one and the same instant of time . For when the holy Ghost frames and sanctifies the manhood in the wombe of the Virgin ; at the very same moment it is receiued into the vnitie of the second person . In the framing of Christs manhood two things must be considered , the matter and the maner . The matter of his bodie was the very flesh and blood of the virgin Marie ; otherwise he could not haue beene the sonne of Dauid , of Abraham , and Adam according to the flesh . As for his soule , it was not deriued from the soule of the virgin Marie as a part thereof , but it was made as the soules of all other men be , that is , of nothing , by the very power of God , and placed in the bodie : both of them from the first moment of their beeing , hauing their subsistance in the person of the sonne . And here we must take heed of two opinions : the first is of the Anabaptists , which holde , that the flesh of Christ came downe from heauen , and passed through the virgin Marie as through a pipe , without taking any substance from her : the places which they alleadge for the purpose are manifestly abused . For whereas Christ saith of himselfe that he descended from heauen , his speech must be vnderstoode in respect of his Godhead , which may be said in some sort to descend , in that it was made manifest in the manhood here vpon earth . And whereas Paul calleth him heauenly and the Lord from heauen , it is not in respect of the substance of his bodie , but in respect of the glorious qualities which he receiued after this resurrection . The other opinion is of the Papists , that hold the bread in the sacrament to be turned substantially into the bodie of Christ : which thing if it be true , then the bodie of Christ is made of bread kneaded and tempered by the hand of the baker , and not of the substance of the virgin Marie . As for the manner of the making and framing of the humane nature of Christ , it was miraculous ; not by generation according to the ordinarie course of nature , but by an extraordinary operation of the holy Ghost aboue nature : and for this cause , it is not within the compasse of mans reason either to conceiue or to expresse the manner and order of this conception . The Angel ascribes two actions to the holy Ghost in this great worke ; the one to come vpon the virgin Marie ; the other , to ouershadow her : by the first is signified the extraordinarie worke of the holy Ghost in fashioning the humane nature of Christ , for so much the phrase a elsewhere importeth . The second signifieth , that the holy Ghost did as it were b cast a cloud ouer her , to teach vs , that we should not search ouer much into the mysterie of the Incarnation . It may be obiected against this which hath bin said , that if Christ be in this manner conceiued by the holy Ghost , then the holy Ghost shall be father to Christ , and Christ his sonne . Answ. The reason is not good . For he that is a father is not a bare efficient cause , but one which in the effecting of any thing conferres the matter vnto it from himselfe , whereof it shall be made . Now the holy Ghost did not minister any matter vnto Christ from his own substance , but did onely as it were , take the masse and lumpe of mans nature from the bodie of the virgin Marie , and without ordinarie generation made it the bodie of Christ : as Basil saith , Christ was conceiued not of the substance , but of the power , not by any generation , but by the appointment and benediction of the holy Ghost . The second point in the conception ; is the sanctifying of that masse or lumpe which was to be the manhood of Christ. And that was done vpon speciall cause : first , that it might be ioyned to the person of the Sonne , which could not haue beene if it had beene defiled with sinne . Secondly , Christ was a Sauiour as he is both God and man : now then beeing man , if he had beene sinnefull himselfe , he could not haue saued others , but should haue stoode in neede of a Sauiour for himselfe . This sanctification hath two parts : the first is , the stay and stoppage of the propagation of originall sinne , and of the guilt of Adams sinne ; which was on this manner . God in the beginning set downe this order touching man , that what euill or defect soeuer he brought vpon himselfe , he should deriue the same to euery one of his posteritie begotten of him : and hereupon when any father begets his childe , he is in the roome of Adam , and conueies vnto it beside the nature of man the very guilt and corruption of nature . Now for the preuenting of this euill in Christ , God in great wisdome appointed that he should be conceiued by the holy Ghost without any manner of generation by man. And by this meanes he takes substance from the Virgin without the guilt and corruption of the substance . But it may further be obiected thus . All that be in Adam haue sinned in him : but Christ was in Adam as he is man : therefore he sinned in him . Ans. The proposition is false , vnlesse it be expounded on this manner : All that were in Adam haue sinned in him so be it they come of him by generation . Paul saith not , out of one man , but , by one man sinne entred into the world , to shew , that man propagates his corruption to no more then he begets . Againe , Christ is in Adam not simply as other men are , but in some part : namely in respect of substance which he took from him , and not in respect of the propagation of the substance by ordinarie generation : other men are both from Adam and by Adam , but Christ is from him alone and not by him as a begetter or procreant cause . The second part of sanctification is the infusion of all purenesse and holinesse into the manhoode of Christ , so farre forth as was meete for the nature of a redeemer . The duties to be learned hence are these : First , whereas Christ was sanctified in the wombe of the virgin Marie , we likewise must labour to be sanctified in our selues , following the commandement of God , Be ye holy as I am holy . S. Iohn saith , that he which hath hope to be with Christ in glorie in heauen , purifieth himselfe euen as he is pure : no doubt setting before himselfe the example of Christ as a patterne to follow in all his waies . And because our hearts are as it were seas of corruptions , we must daily cleanse our selues of them by little & little , following the practise of the poore begger that is alwaies peecing and mending , and day by day pulls away some ragges and puts better cloath in the roome . And if we shall continually indeauour our selues to cast off the remnants of corruption that hang so fast on , and make a supplie thereof by some new portions of Gods heauenly grace ; we shall be vessells of honour sanctified and meete for the Lord , and prepared vnto euery good worke . Christ could not haue beene a fit Sauiour for vs vnlesse he had first of all bin sanctified : neither can we be fit members vnto him , vnlesse we be purged of our sinnes and in some measure truly sanctified . The comfort which Gods people may reape of the sanctification of Christs manhood is great . For why was he sanctified ? Surely if we marke it well , we shall finde it was for the good and benefit of his Elect. For Adam and Christ be two rootes as hath beene shewed . Adam by creation , first receiued Gods image , and after lost the same for himselfe and his posteritie . Now Christ to remooue the sinne of man is made the second Adam , and the roote and very head of all the Elect. His manhood was filled with holinesse aboue measure : that from thence as from a storehouse it might be deriued to all his members . And therefore by his most holy conception , our sinnefull birth and conception is sanctified , and his holinesse serues as a couer to hide our manifolde corruptions from the eyes of God. Yea it serues as a buckler to award the temptations of the deuill : for when he shall say to our hearts on this manner ; no vncleane thing can enter into the kingdome of heauen ; but thou by reason of the remnants of originall sinne art vncleane : therefore thou canst not enter into the kingdome of heauen : we returne our answer , saying , that Christs righteousnesse is our righteousnesse , seruing to make vs stand without blame or spot before God. And as Iacob put on Esaus garments that he might get his fathers blessing : so if by faith we doe put on the white garment of righteousnes of our elder brother Christ Iesus , and present our selues in it vnto our heauenly father , we shall obtaine his blessing which is eternall happines . Now remaines the third and last part of the conception , which is the Vnion of the godhead and the manhood : cōcerning which , many points are particularly to be handled . The first is , what kinde of Vnion this is ? Ans. In the Trinitie there be two sorts of vnions : vnion in nature , and vnion in person . Vnion in nature is , when two or moe things are ioyned and vnited into one nature , as the Father , the Sonne , the holy Ghost beeing and remaining three distinct persons , are one and the same in nature or Godhead . Vnion in person is , when two things are in that maner vnited , that they make but one person or subsistance : as a bodie created by God and a reasonable soule ioyned both togither make one particular man , as Peter , Paul , Iohn , &c. And this second , is the vnion whereof we intreat in this place : by which the second person in Trinitie the sonne of God did vnite vnto himselfe the humane nature , that is the bodie and soule of man : so as the Godhead of the Sonne and the manhood concurring togither made but one person . The second point is , in what thing this vnion doth consist . Answ. It consists in this , that the second person the Sonne of God doth assume vnto it a manhood in such order , that it beeing voide of all personall being in it selfe , doth wholly and onely subsist in the same person . As the plant called Missell or Misselto hauing no roote of his owne , both growes and liues in the stocke or bodie of the Oke or some other tree : so the humane nature hauing no proper substance , is , as it were , ingrafted into the person of the sonne , and is wholly supported and sustained by it so as it should not be at all , if it were not sustained in that manner . And for the better vnderstanding of this point , we must consider , that there be foure degrees of the presence of God in his creatures . The first is his generall presence , and it may be called the presence of his prouidence , whereby he preserueth the substances of all creatures , and giueth vnto them to liue , mooue , and haue beeing : and this extendeth it selfe to all creatures good and bad . The second degree is the presence of grace , wherby he doth not onely preserue the substāces of all his creatures , but also giueth grace vnto it : & this agreeth to the Church & people of God vpon earth . The third degree is the presence of glorie peculiar to the Saints and angels in heauen : and this stands in three things , for God not onely preserues their substances , and giues them plentie of his grace , but also admits them into his glorious presence , so as they may behold his maiestie face to face . The fourth and last is that , whereby the Godhead of the sonne is present and dwells with and in the manhood , giuing vnto it in some part his owne subsistance . Wherby it comes to passe that this manhood assumed is proper to the sonne , and can not be the manhood of the Father , or of the holy Ghost , or of any creature whatsoeuer . And this is a thing so admirable and so vnspeakable , that among all the works of God there can not be found an other example hereof in all the world . Hence it follows necessarily , that the manhood of Christ consisting of bodie and reasonable soule , is a nature onely and not a person : because it doth not subsist alone as other men , Peter , Paul , Iohn doe ; but wholly depends on the person of the word , into the vnitie whereof it is receiued . The third point is , in what order the diuine and humane nature of Christ are vnited togither . Ans. The common consent of Diuines is , that , albeit all the parts of the manhood and the godhead of Christ be vnited at one instant : yet in respect of order he vnites vnto himselfe first and immediately the soule , and by the soule the bodie . And it seemes vnmeete that God beeing a most simple essence should immediately be ioyned to a compound bodie : and therefore it may well be saide that he is vnited vnto it by the more simple part of man , which is the soule . Againe the manhood of Christ is first and immediately ioyned to the person of the sonne himselfe , and by the person to the godhead of the sonne . The fourth point is , whether there remaine any difference or diuersitie of the two natures after that the vnion is made . Answ. The two natures concurring make not the person of the sonne to be compounded properly , but onely by analogie : for as bodie and soule make one man , so God and man make one Christ : neither are they turned one into an other , the godhead into the manhood or the manhood into the godhead , as water was turned into wine at Cana in Galile : neither are they confused and mingled togither as meates in the stomacke : but they now are , and so remaine without composition , conuersion , or confusion , really distinct and that in three respects . First in regard of essence . For the godhead of Christ is the godhead and can not be the manhood : and againe , the manhood of Christ is the manhood and not the godhead . Secondly , they are distinguished in proprieties : the godhead is most wise , iust , mercifull , omnipotent : yea wisdom , iustice , mercie , and power it selfe : and so is not the manhood , neither can it be . Againe , Christ as he is God hath his will eternall and vncreated , which is all one with the will of the father and the holy Ghost . And as he is man he hath another will created in time , & placed in his reasonable soule : & this Christ signifieth when he saith , Not my will but thy will be done . Thirdly , they are distinct in their actions or operations ; which though they goe togither inseparably in the worke of redemption : yet they must in no wise be confounded but distinguished as the natures themselues are . Christ saith of himselfe , I haue power to lay downe my life , and I haue power to take it vp againe : and hereby he shewes the distinction of operations in his two natures . For to lay downe his life is an action of the manhood , because the Godhead can not die : and to take it vp againe is the worke of the Godhead alone , which reunites the soule to the bodie after death . The fifth and last point is , what ariseth of this vnion ? Ans. By reason of this hypostatical vnion , though the godhead receiue nothing from the manhood , yet the manhood it selfe , which is assumed , is thereby perfected and enriched with vnspeakable dignitie . For first of all it is exalted aboue all creatures whatsoeuer , euen angels themselues , in that it hath subsistance in the second person in Trinitie . Secondly , togither with the godhead of the Sonne , it is adored and worshipped with diuine honour , as in like case the honour done to the King himselfe , redoundes to the crowne on his head . Thirdly by reason of this vnion , the godhead of Christ workes all things in the matter of our redemption , in and by the manhoode . And hereupon the flesh of Christ though it profit nothing of it selfe , yet by the vertue which it receiueth from that person to which it is ioyned , it is quickning flesh and the bread of life . Againe from this vnion of two natures into one person , ariseth a kinde of speech or phrase peculiar to the Scriptures , called the communication of proprieties when the propertie of one nature is attributed to the whole person or to the other nature , as when Paul saith , that God shed his blood , that the Lord of glorie was crucified . And when Christ saith that he talking with Nichodemus was then in heauen . The vse of the personall vnion is threefold . First it serues to shew the hainousnesse of our sinnes , and the greatnesse of our miserie . For it had not bene possible to make a satisfaction to Gods iustice in mans nature for the least offence , vnlesse the same nature had first of all beene neerely ioyned to the godhead of the sonne ; that thereby it might be so farre forth supported and sustained that it might ouercome the wrath of God. Secondly it sets forth vnto vs the endlesse loue of God to man. For whereas by reason of Adams fall we were become the vilest of all creatures , except the deuill and his angels : by his mysticall coniunction , our nature is exalted to such an estate and condition as is farre aboue all creatures euen the angels themselues . Thirdly it is as it were the keye of all our comfort : for all sound comfort stands in happines , all happines is in fellowship with God , all fellowship with God is by Christ , who for this cause beeing very God , became very man , that he might reconcile man to God , and God to man. Thus much of the conception of Christ : now followes his birth : whereby in the ordinarie time of trauell according to the course of nature he was brought forth into the world by the virgin Marie . And it was the will of God , that Christ should not onely be conceiued , but also borne , and that after the manner of men , that he might be knowne to be very man indeede . In the birth we may consider foure things ; the time , the place , the manner , the manifestation of it . The time was in the last daies , toward the end of the 70. weekes of Daniel , which are to be accounted from the ende of the captiuitie of Babylon , and make in all 490 yeares : or more plainly 3900 yeares and more from the beginning of the world , and as Paul saith in the fulnesse of time . And the Euangelists haue noted of purpose the time to haue beene when Augustus Caesar taxed the Iewes and all nations vnder his dominions ; to signifie that Christ was borne at the very time foretold by Iaacob , when the crowne and scepter was taken from Iuda : and withall , to shew that his kingdome was not of this world . And it was the good pleasure of God that Christ should not be borne either later or sooner , but so many ages from the beginning of the world . And this consideration of the very time it selfe serues greatly for the confirmation of our faith . For thus may we reason with our selues : If God who in the beginning made a promise to our first parents concerning the seede of the woman , deferred it almost 4000 yeares , and yet at length accomplished the same to the very full : then no doubt God hauing promised the resurrection of the dead and life euerlasting , will in his good time bring them to passe , though as yet we see them not . And thus by the accomplishment of all things past , should we confirme our hope concerning things to come . The place was not at Ierusalem nor Nazareth , nor any other citie , but onely a village of Iuda called Bethleem , that the prophesie of Micheas might be fulfilled , Thou Bethleem Ephrata art little to be among the thousands of Iuda , yet out of thee shall he come forth vnto me , that shal be the ruler in Israel . And here we may obserue a memorable example of Gods prouidence which ouerruleth the proceedings of cruell tyrants , to the accomplishing of his owne will , they themselues for their parts intending nothing lesse . Augustus not so much as dreaming of the birth of the Messias , gaue commandement that euery man should goe to his owne citie to be taxed : and hereupon Ioseph and Marie take their iourney from Nazareth to Bethleem : which iourney God himselfe appointed and disposed to this ende , that the Messias might be borne in the place which he preordained and foretold by his Prophet . The manner of Christs birth was very base and poore : for the place where he was borne was a stable , and the cradle where he lay was a cratch . And he willingly tooke vpon him this pouertie for sundrie causes . I. That the Scripture might be fulfilled , which saith , that he should be the shame and contempt of the people : and that he shall grow vp as a roote out of a drie ground and haue neither forme nor beautie . II. That he might afterward from this base condition be exalted euen in his manhoode to that rich and glorious estate in which he should manifest himselfe to be Lord of heauen and earth . III. He was borne in exceeding pouertie that he might shame the wise men of this world , who exceedingly esteeme of their riches , power , and glorie , perswading themselues that without such meanes no good thing can be done . And yet for all this they can not so much as reconcile one man to God by all their might & wealth : wheras Christ himselfe hath done the same both in pouertie and weaknesse ; and can enlarge and preserue his kingdome without earthly helps . When he hung vpon the crosse the souldiers stript him of his garments : and beeing naked he brought that to passe which all the Monarchs of the earth in all their royalties could neuer haue performed . And whether Christ lie in the manger betweene the Oxe and the Asse , or in the pallace of the King , it matters not in regard of our saluation . IV. He came in this maner that there might be a difference betweene his first comming in the flesh and his last oomming to iudgement . In the first he came onely for this ende , not to make any outward alterations in the world , but to chaunge the conscience and to put in execution the worke of our spirituall redemption : and therefore he hath reserued the ouerturning of all earthly estates with the manifestation of his owne glorie to the latter . V. Lastly he was borne in a poore estate that he might procure true riches for vs in heauen : and withall , sanctifie vnto vs our pouertie vpon earth . As Paul saith , Ye know the grace of our Lord Iesus Christ , that he beeing rich for your sakes became poore , that ye thorough his pouertie might be made rich . He was content to lie in the manger that we might rest in heauen . This serues to teach vs to be content to beare any meane condition that the Lord shall send vpon vs : for this is the very estate of the sonne of God himselfe . And if for our cause he did not refuse the basest condition that euer was , why should we murmure at the same : for what is the best of vs but miserable sinners , and therfore vtterly vnworthie either to go or lie vpon the bare earth ? and though we fare and lie better then our Lord himselfe , yet such is our daintinesse , we are not pleased therewith : whereas he for his part disdained not the manger of the Oxe . And if the Lord of heauen and earth comming into the world finde so little entertainment or fauour , we for our parts beeing his members , should willingly prepare our selues to take as hard measure at the hands of men . The last point is the manifestation of Christs birth that it might be known to the world . Where consider two circumstances , the first , to whome ? namely to poore shepheards tending their flockes by night , and not to great or mightie men , louers of this world , nor to the priests at Ierusalem contemners of Gods grace ; and that for two causes : one , because the shepheards were the fittest persons to publish the same at Bethlehem : the other , it was Gods pleasure to manifest that in the birth of Christ which Paul saith , Not many wise men after the flesh , not many mightie , not many noble are called : but God hath chosen the foolish things of the world to confound the wise . The second is , by whome ? by the angels of the Lord appearing in great glorie vnto the shepheards . For the priests of Ierusalem and the rulers of the Synagogues , to whome this o●fice did belong , held their peace : beeing blinded in their manifold errours & wicked waies . The duties to be learned of the birth of Christ are these . First we are admonished hereby to magnifie and praise the name of God , saying with Mary , My soule doth magnifie the Lord , and my spirit reioyceth in God my Sauiour . And with Zacharie , Blessed be the Lord God of Israel for he hath visited and redeemed his people . And with the Angels of heauen , Glorie to God in the highest heauens . For in this birth is made manifest the wisdome , the truth , the iustice and mercy , and goodnesse of God towards vs , more then euer it was before : yea as Christ God and man , is more excellent then the first Adam created according to Gods owne image : and as the spirituall life is better then the naturall life , and as the eternall and most holy marriage of Christ the husband and his spouse the Church arising as it were out of the bloode that trickled out of his side , is more wonderfull then the creation of Eve of the rib of Adam : lastly , as it is a farre greater matter by death to ouercome death , and to turne it into eternal life , then to commaunde that to exist and be which was not before : so is the worke of redemption begunne in the birth of Christ more vnspeakable and admirable then the first creation of man. Hereupon not 6. cherubims as in the vision of Isaiah , not 24. elders as in the Apocalyps , but a great multitude of Angels like armies were heard to praise God at the birth of Christ , and no doubt the like sight was not seene since the beginning of the worlde . And the Angels by their example put vs in minde to consider aright of this benefit , and to praise God for it . But alas , this practise is very rare in this fruitlesse and barren age of the worlde ; where sinne and iniquitie abounds , as may be seene by experience ; for by an old custome we retaine still in the Church the feast of the natiuitie of Christ , so commonly called : which neuerthelesse is not spent in praising the name of God who hath sent his sonne from his owne bosome to be our redeemer , but contrariwise in rifling , dicing , carding , masking , mumming , and in all licentious libertie for the most part , as though it were some heathen feast of Ceres or Bacchus . Secondly , Christ was conceiued and borne in bodily manner , that there might be a spirituall conception and birth of him in our hearts , as Paul saith , My little children of whome I trauell till Christ he formed in you : and that is , when we are made newe creatures by Christ , and performe obedience to our creatour . When the people said to Christ that his mother and his brethren sought him , he answered , He that doth the will of God is my brother , my sister , and mother . Therefore let vs goe with the sheapheards to Bethlehem , and finding our blessed Sauiour swadled and lying in the cratch , let vs bring him thence and make our owne hearts to be his cradle : that we may be able to say that we liue not , but Christ liues in vs : and let vs present vnto him our selues , our bodies & soules as the best gold , mirrhe , and frankincense that may be : and thus conceiuing him by faith , he remaining without chaunge , wee shall be chaunged into him and made bone of his bone and flesh of his flesh . The world , I know , neuer so much as dreameth of this kinde of conception and birth , for as Dauid saieth , Men trauell with wickednesse , conceiue mischiefe , and bring forth a lie . And S. Iames saith , Men are drawne away by their owne concupiscence , which when it hath conceiued bringeth forth sinne . And these are the ougly and monstrons birthes of these daies . But let vs , I pray you , contrariwise waile and mourne for the barrennes of our hearts that doe so little conceiue the grace of Christ in heart , and bring it forth in action . The mother of Christ vndoubtedly was a blessed woman : but if shee had not as well conceiued Christ in her heart , as shee did in her wombe , shee had not bin saued ; and no more can wee , vnlesse doe the same . The birth of Christ to them that haue touched hearts , is the comfort of cōforts , and the sweetest balme or confection that euer was . Behold say the Angel to the she●pheards , we bring tidings of great ioy that shall be to all people : but wherein standes the ioy ? they adde further , vnto you this daie is borne in the citi● of Dauid a S●uiour , which is Christ the Lord. And no maruel : for in that birth is manifested the good will of God to man , and by it we haue peace , first with God , secondly with our selues in conscience , thirdly with the good Angels of God , fourthly with our enemies : lastly with al the creatures . For this cause the Angels sang , Peace on earth , good will towards men . In the last place the Creede notes vnto vs the parent or mother of Christ , the Virgine Mary . And here at the verie first it may be demanded , howe hee could haue either father or mother ; because he was figured by Melchisedech who had neither father nor mother . Ans. Melchisedech is said to be without father and mother , not because he had none at all . For according to the ancient and receiued opinion , it is very likely that he was Sem the sonne of Noe : but because where hee is mentioned vnder this name of Melchisedech in the 14. chapter of Genes . there is no mention made of Father or Mother : and so Christ in some sort is without father or mother : as he is man he hath no father , as he is God he hath no mother . And whereas Christ is called the sonne of Ioseph , it was not because hee was begotten of him , but because Ioseph was his reputed father : or , which is more , because he was a legall father , namely according to the Iewes lawes : in that ( as sundrie diuines think ) he was the next of his kin , and therefore to succeede him as his lawfull heire . Mary became the mother of Christ by a kind of calling thereto , which was by an extraordinarie message of an angel concerning the conception & birth of Christ in and by her : to which calling and message shee condescended , saying , Behold the handmaid of the Lord , be it vnto me according to thy worde . And hereupon she conceiued by the holy ghost . This being so it is more then sensles folly to turne the salutatiō of the angel , Haile freely beloued &c. into a praier . For it is as much as if we should stil call her to become a mother of Christ. And shee must be held to be the mother of whole Christ God and man : & therfore the ancient Church hath called the mother of God : yet not the mother of the godhead . Furthermore the mother of Christ is described by her qualitie , a virgin , & and by her name Mary . Shee was a virgine , first that Christ might be conceiued without sinne and be a perfect Sauiour : secondly , that the saying of the prophet Esay might be fulfilled , Behold a virgine shall conceiue & beare a sonne : according as it was foretold by God in the first giuing of the promise , the seede of the woman , not the seede of the man , shall bruise the serpents heade . Nowe the Iewes to elude the most pregnant testimonie of the prophet , saie , that Alma signifies not a virgin , but a young woman which hath knowne a man. But this is indeede a forgerie . For Esay there speakes of an extraordinary worke of God aboue nature , whereas for a woman hauing knowne man to conceiue , is no wonder . And the word Alma , through the whole bible is taken for a virgin , as by a particular search will appeare . As Ma●ie conceiued a virgin , so it may be well thought that shee continued a virgine to the ende , though wee make it no article of our faith . When Christ was vpon the crosse , h●e commended his mother to the custodie of Iohn ; which probably argueth , that she had no child to whose care and keeping shee might be cōmēded . And though Christ be called her first born , yet doth it not followe that shee had any child after him : for as that is called last after which there is none , so that is called the first before which there was none . And as for Ioseph , when he was espoused to Marie , he was a man of eightie yeares old . And here we haue occasion to praise the wisdome of God , in the forming of man. The first man Adam was borne of no man ; but immediately created of God : the second , that is Eve , is formed not of a woman , but of a man alone : the third & all after , begotten both of womā & man : the fourth , that is , Christ , God and man , not of no man as Adam , not of no woman as Eve ; not of man and woman as we : but after a newe manner , of a woman without a man hee is conceiued and borne . And hereupon our dutie is not to despise , but highly to reuerence the virgin Marie , as being the mother of the sonne God , a a prophetisse vpon earth , a Saint in heauen . And we do willingly condescend to giue her honour three waies , first by thanksgiuing to God for her , secondly by a reuerent estimation of her , thirdly by imitation of her excellent vertues : yet farre be it from vs to adore her with diuine honour , by praier to cal vpon her , as though shee knew our hearts , and heard our requests , and to place her in heauen as a queene aboue the sonne of God. The name of the mother of Christ is added , to shewe that he came of the linage of Dauid , and that therefore he was the true Messias before spoken of . It may be obiected , that both Mathew and Luke sets downe the genealogie of Ioseph , of whom Christ was not . Ans. Mathew sets downe indeede in Christs genealogie , the natural descent of Ioseph , the husband of Marie , hauing Iaacob for his naturall father : but Luke taking another course , propounds the natural descent of Marie the mother of Christ : and when he saith that Ioseph was the sonne of Eli , he meanes of a legall sonne . For sonnes and daughters in law , are called sonnes and daughters to their fathers and mothers in law : Mary her selfe and not Ioseph , being the naturall daughter of Eli. And whereas Luke doth not plainely say , that Marie was the daughter of Eli , but puts Ioseph the sonne in lawe in her roome , the reason hereof may bee , because it was the maner of the Iewes to account and continue their genealogies in the male and not in the female sexe , the man beeing the head of the familie , and not the woman . And though Ruth , and Rahab , and other women be mentioned by Matthew , yet that is onely by the way : for they make no degrees herein . Againe it may be further demanded , howe Christ could come of Dauid by Salomon , as Mathew saith , and by Nathan as Luke saith ; they twaine being two distinct sonnes of Dauid . Ans. By vertue of the lawe , whereby the brother was bound to raise vp seed to his brother : there was a double descent in vse among the Iewes , the one was naturall , the other legall . Naturall , when one man descended of another by generation , as the child from the naturall father , Legall , when a man not begotten of another , yet did succeede him in his inheritance ; and thus Salathiel is the naturall sonne of Neri , and the legall sonne of Iechonias . Nowe Saint Luke setts downe the naturall descent of Christ from Dauid by Nathan , and Saint Mathewe the other descent , which is legall , by Salomon ; whome Christ succeeded in the right of the kingdome , beeing borne the King of the Iewes : none that could possibly be named , hauing more right to it , then he . By this descent of Christ wee haue occasion to consider , that Christ was euen in his birth the most excellent and noble man that euer was , descending o● the eternall father as he is the sonne of God , and as he is man , descending of the Patriarks , and of the renowmed kings of Iudah . And this his nobilitie hee conuaies in part to his members , in that he makes them the sonnes of God , a royall priesthood , and a peculiar people to himselfe : inriching them also with the reuenewes of the whole worlde , and with title and right to the kingdome of glorie in heauen , as their inheritance . And withall , Christ beeing the liuely patterne of true nobilitie , by his example men of blood are taught not to stand so much on their pedigree , and their ancetours , as though nobilitie stood in this , that man descends of man : but to labour with all that they may be the sonnes and daughters of God by regeneration in Christ. This indeede is the ornament of the blood , the best part in the noble mans skutchin , and the finest flowre in his garland . And though a man bee neuer so noble or great an estate , yet if he be not a repentant sinner , he is base and vile , and his nobilitie stinkes in the nosthrils of god . Christ in his genealogie doth not so much as vouchsafe to name those his ancetours that ruled wickedly ; and hereupon Saint Mathewe omitteth three kings of Iudah , Achaziah , Ioas , and Amaziah : whereas neuerthelesse hainous offendours that repented are mentioned , as Ruth , & Thamar , and Bathshabe . Thus much of the incarnation of Christ : nowe followeth the third and last point which is to be considered in the description of Christ , namely , the estate of Christ after his birth , which is two-fold , the estate of humiliation , and the estate of exaltation . The estate of humiliation , is the condition of Christ the Mediatour , in which he abased himselfe euen to the death of the crosse , that by that meanes he might performe the office of a priest in making satisfaction to the iustice of his father . This estate agrees to the whole person of Christ according to both natures . For first of al his manhood was abased and humbled , in that it was made subiect to the infirmities of mans nature , as also to the miseries and punishments which were due vnto man for sinne . Secondly , his Godhead was abased ; not as it is considered in it selfe . For so it admits no alteration or chaunge . But in respect of the flesh or manhood assumed ; vnder the which as vnder a vaile , the Godhead lay hid from the first moment of the incarnation to the time of his resurrection , without any great manifestation of his power & maiestie therein . The order of these two estates must be marked . First is the estate of humiliation , and then in the second place followes the estate of exaltatiō . As Christ saith of himselfe , O fooles , & slow of heart to beleeue , &c. ought not Christ to haue suffered these things and to enter into his glorie . And here we for our parts must learne a lesson . The same which was true in Christ the head , must be verified in all his members ; they must all haue their two-fold estate : first in this life the estate of humiliation : secondly after this life the estate of glorie . And as Christ first entred into the state of his humiliation , and then into glorie : so it is with his members , first they must be abased in this life , and secondly exalted in the world to come . He that will raigne with Christ and be exalted , must first suffer with him , and be humbled : he that will weare the crowne of glorie , must weare first a crowne of thornes : they that will haue all teares wiped from their eyes , must here first in this life shedde them . And the children of God before they can sing the song of Moses , and of the seruants of God , and of the lambe , must first swimme through the sea of burning glasse : whereby it is signified , that those which after this life would sing songs of praises to Christ , must in this life be cast into a sea of miserie . And if this be true , then we may heare learne , that it is a wretched case for a man in this life to haue perpetuall ease , rest , and quietnes both in bodie & soule , goods , & good name : for we see by Christs example , that through aduersitie we must come to happines : and if a man would haue rest and peace in the life to come , then in this life he must looke for trouble , persecution , and sorrow . Indeede in the iudgement of the world , they are blessed that alwaies liue at rest ; but before God they are most miserable , and ( as oxen which are made fatte in the best pasture ) readie for the slaughterhouse euery day . Secondly , here is an excellent consolation for those which professe the Gospel of Christ ; in the time of trouble and persecution they must reioyce , because the state of humiliation in this life is a signe that they are in the plaine and right way to saluation and glorie . A man is to take his iourney into a farre countrey , and inquiring for the way , it is told him that there are many plaine waies ; but the straight and right way is by woods , and hills , and mountaines , and great daungers : now when he is trauailing , and comes into those places , he gathereth certenly that he is in the right way : so the childe of God that is going to the kingdome of heauen , though there be many waies to walke in , yet he knowes that there is but one right way , which is very straight and narrowe , full of trouble , sorrowe , and persecution : full of all manner of crosses and afflictions : and when in this life he is persecuted and afflicted for good causes , whether in bodie or in minde , if he be content to beare his crosse , it argueth plainely that he is in the right way vnto saluation : for through many afflictions we must enter into the kingdome of heauen . The humiliation of Christ is first of all set downe in the Creede generally , and secondly by his parts or degrees . Generally , in these words , Suffered vnder Pontius Pilate . Where we must consider two things ; the Passion it selfe , and vnder whome it was . For the first , that we may the better conceiue the passion in his owne nature , seuen speciall points must be opened . I. The cause efficient . The principall cause of the passion , as it is the price of our redemption , was the decree and prouidence of God ; as Peter saith expressely that Christ was deliuered by the determinate counsell and foreknowledge of God. The impulsiue cause that mooued God to worke our saluation by this meanes , was nothing in man ( for al mankinde was shut vp vnder vnbeleefe , and therefore vnable to procure the least fauour at Gods hand ) but the will and good pleasure of God within himselfe . The instruments which the Lord vsed in this busines , were the wicked Iewes and Gentiles , and the deuill himselfe ; by whome he brought to passe the most admirable worke of redemption , euen then when they according to their kind did nothing els but practise wickednes and malice against Christ. II. The matter of the passion , is the whole malediction or curse of the Law , containing in it all manner of aduersities and miseries both of bodie and minde . All which may be reduced to three heads , the temptations of Christ , his ignominies and slaunders , his manifolde sorrowes and griefes , especially those which stand in the apprehension of the vnsupportable wrath of God. III. The forme of the passion , is that excellent and meritorious satisfaction which in suffering Christ made vnto his father for mans sinne . We doe not rightly consider of the passion , if we conceiue 〈◊〉 to be a bare and naked suffering of punishment , but withall we must conceiue it as a propitiation or a meanes satisfactorie to Gods iustice . The passion considered as a passion , ministers no comfort : but all our ioy and reioycing stands in this , that by faith we apprehend it as it is a satisfaction or a meanes of reconciliation for our offences . In this very point standes the dignitie of the passion , whereby it differs from all other sufferings of men whatsoeuer . Therefore most damnable and wicked is the opinion of the papists , who besides the alone passion of Christ , maintaine workes of satisfaction , partly of their owne , and partly of the Saints departed : which they adde to the passion as an appendance thereof . IV. The ende of the passion is , that God might bring to passe a worke in which he might more fully manifest his iustice and mercie , then he did in the creation , and that is the reconciliation betweene God and man. And here remember with the passion to ioyne the actiue obedience of Christ in fulfilling the law : for Christ in suffering obeyed , and in obeying suffered . And they must be ioyntly conceiued together for this cause . In reconciliation with God , two things are required : the remoouing of sinne in regard of the guilt , of the fault , and the punishment , and the conferring or giuing of righteousnes . Nowe the passion of Christ considered apart from his legall obedience , only takes away the guilt and punishment , frees man from death ; and makes him of a sinner to be no sinner : and that he may be fully reconciled to God , and accepted as righteous to life euerlasting , the legall obedience of Christ must also be imputed . And therfore in the Scriptures , where all our redemption is ascribed to the death and passion of Christ , this very obedience which standes in the perfect loue of God and man must be included and not excluded . V. The time of the passion was from the very birth of Christ to his resurrection : yet so , as the beginnings onely of his sufferings were in the course of his life , and the accomplishment thereof to the very full vpon the crosse . VI. The person that suffered was the sonne of God himselfe : concerning whome in this case two questions must be resolued . The first ; how can it stand with Gods iustice● to lay punishment vpon the most righteous man that euer was , and that for grieuous sinners : considering that tyrants themselues will not doe so . Ans. In the passion , Christ must not be considered as a priuate person : for then it could not stand with equitie that hee should be plagued and punished for our offences ; but as one in the eternal counsell of God set apart to be a publike suretie or pledge for vs , to suffer and performe those things which we in our persons should haue suffered and performed . For this cause God the father is said to giue his sonne vnto vs , and the sonne again to giue his life for his friends . The ●econd question is , how by the short and temporary death of the sonne of God , any man can possibly bee freed from eternall death and damnation , which is due vnto him for the least sinne . Ans. When we say that the sonne of God suffered , it must be vnderstood with distinction of the natures of Christ not in respect of the Godhead , but in respect of the assumed manhood : yet neuerthelesse the passion is to be ascribed to the whole person of Christ God and man : and from the dignitie of the person which suffered , ariseth the dignitie & excellencie of the passion , wherby it is made in value and price , to counteruaile euerlasting damnation . For when as the sonne of God suffered the curse for a short time , it is more then if all men and angels had suffered the same for euer . VII . The difference of the passion of Christ , and the sufferings of Martyrs : and that stands in two thinges . First Christs passion was a cursed punishment ; the sufferings of the Martyrs are no curses , but either chastisements or trials . Secondly , the passion of Christ is meritorious for vs euen before god , because he becam our mediatour and suretie in the couenant of grace , but the sufferings of Martyrs are not of value to merit for vs at Gods hand : because in suffering they were but priuate men , and therefore they nothing appertaine to vs. By this it appeares that the Treasury of the Church of Rome , which is as it were a common chest containing the ouerplus of the merits of saints , mingled with the merits of Christ , kept and disposed by the Pope himselfe , is nothing els but a sensles dotage of mans braine . And whereas they say that Christ by his death did merit that Saints might merit both for themselues and others , it is as much as if they should say , the sonne of God became Iesus , to make euery one of vs Iesus . And it is a manifest vntruth which they say . For the very manhood of Christ considered apart from the Godhead , cannot merit properly : cōsidering whatsoeuer it is , hath , or doth ; it is , hath , and doth the same , wholly and onely by grace : whereas therefore Christ meriteth for vs , it is by reason he is both God and man in one person . For this cause it is not possible that one meere man should merit for another . The vse of the passion followeth . It is the manner of Friers and Iesuits in the Church of Rome to vse the consideration of the passion of Christ , as a meanes to stirre vp compassion in themselues , partly towards Christ , who suffered grieuous torments , and partly towards the virgin Marie , who for the torments of her deere sonne was exceedingly troubled : and withall to kindle in their hearts an indignation towards the Iewes , that put Christ to death . But indeede this kind of vse is meere humane , and may in like manner be made by reading of any humane historie . But the proper and the speciall vse of the passion indeede is this : first of all we must set it before our eies as a looking glasse , in which we may clearely beholde the horriblenesse of our sinnes , that could not be pardoned without the passion of the sonne of God : and the vnspeakable loue of Christ , that died for vs , and therefore loued his own enemies more then his owne selfe : and lastly our endlesse peace with God and happinesse : in that , considering the person of our redeemer , who suffered the pangs of hell , wee may after a sort finde our paradise euen in the middest of hell . Secondly , the meditation of Christs passion serues as a most worthie mean● to beginne and to confirme grace , specially when it is mingled with faith ; and that two waies . For first , it serues to breede in our hearts a godly sorrowe for our sinnes past , when we doe seriouslie with our selues consider , that our owne sinnes were the cause of all the paines and sorrowes & calamities which he suffered in life and death . When any man had sinned vnder the lawe , hee brought vnto the temple or tabernacle some kind of beast for an offering , according as he was prescribed , laying his hand vpon the head of it , and afterward slaying it before the Lord. Now by the ceremony of laying on the hand he testified that he for his part had deserued death , and not the beast ; and that it beeing slaine and sacrificed , was a ●igne vnto him of the sacrifice of Christ offered vpon the crosse for his ●innes . And hereby we are taught , that so oft as we remember the passion of Christ , we should lay our hands as it were vpon our owne heades , vtterly accusing and condemning our selues , euermore keeping this in our hearts , that Christ suffered not for himself , but for our offences , which were the proper cause of all his woe and miserie . And as Christs passion was grieuous and bitter vnto him , so should our sinnes likewise bee grieuous and bitter vnto vs : let vs alwaies remember this ; otherwise we shall neuer reape any sound benefit by the passion of Christ. Againe , the passion of Christ is a notable meanes to stirre vp in our hearts a purpose and a care to reforme our selues , and liue in holines and newnes of life ; on this manner . Hath the sonne of God so mercifully dealt with me , as to suffer the curse of the whole lawe for my manifolde iniquities , and to deliuer me from iust and deserued damnation ? yea , no doubt , he hath , I am resolued of it : if I should go on in mine old course , I should be the most ingratefull of all creatures to this my louing Sauiour : I will therefore by his grace returne and reforme my life . And in this very point of reformation , the passion of Christ is set before vs as a most liuely patterne and example to followe . For as much ( saith S. Peter ) as Christ hath suffered for vs in the flesh , arme your s●lues likewise with the same minde , which is , that he which hath suffered in the flesh , hath ceased from sinne . Where he teacheth , that there must be in vs a spirituall passion answerable to the passion of Christ. For as his enemies did lade him with miseries euen to the death of the crosse ; so should we lade our owne flesh , that is , the corruption of our natures , with all such meanes as may subdue and weaken , crucifie and kill it . To the doing of this , three things especially are required . First , we must consider that the corruption of our rebebellious natures is like the great and mightie Goliah , and the grace of God which we receiue like young and little Dauid : and therefore if wee desire that grace should preuaile against corruption , we must disarme the strong man , and strippe him of all his weapons : which is done , by giuing all the members of our bodies to be instruments of the seruice of God in righteosnesse and holinesse . Secondly , we must indeauour to keepe in the corruption of nature as it were choking and smothering it in the heart ; that by it neither the world nor the deuill preuaile against vs. And this must be done by hauing a narrowe regard vnto all the powers and faculties of bodie and soule , setting a watch before our eies , eares , lippes , and all other parts of the bodie , that are in any action the instrumentes of the soule ; and aboue all , as Salomon saith , by countergarding the heart with all diligence . By the outward senses of the bodie , as through open windowes the deuill creeps into the heart ; and therefore our dutie is , to stoppe all such waies of entrance . Thirdly , when original corruption begins to rebel either in the minde , will , or any of the affections , then must we drawe out the sword of the spirit which is the word of God , and incounter with that hydeous gyant , laying loade vpon him by the iudgements and threatnings of the lawe , and as it were beating him downe with clubbes , as Paul speaketh . And if it fall out that concupiscence begin to conceiue and bring forth any sinne , we must cruise it in the head , and dash it against the ground , as a bird in the shell , least it grow vp to our vtter confusion . These are the duties which wee should learne by the passion of Christ. But lamentable are our daies , in which all for the most part goes contrarie : for commonly men are so farre from killing and subduing the rebellion of the naturall concupiscence , that all their studie and care is , howe they may feede and cherish it , and make it stronger then the mightie Goliah . But let vs for our parts be conformable to Christ in his passion , suffering in our flesh as he suffered in bodie and soule for . And let vs daily more and more by the hand of faith apprehend and apply to our hearts and consciences the passion of Christ , that it may as a fretting corasiue eate out the poison of our sinfull natures and consume it . Nowe followeth the second point concerning the passion of Christ , which is , vnder whome he suffered , namely vnder Pontius Pilate . And Christ may be saide to suffer vnder him in two respects . First , because he was then the president of Iurie . For a little before the birth of Christ the kingdome of the Iewes was taken away by the Romane Emperour , and reduced into a Prouince , and Pontius Pilate was placed ouer the Iewes , not as king , but as the Romane Emperours deputie . And this circumstance is noted in the history of the Gospell , and here specified in the Creed , to shewe that the Messias was exhibited in the time foretold by the Prophets . Iacob foretold that Shilo must be borne after the scepter is remooued from Iudah . Isaiah saith , that the family of Ishai shall be worne as it were to the roote before Christ as a braunch shall spring out of it . Againe , Christ suffered vnder Pontius Pilate as he was a iudge : whereby we are giuen to vnderstand of a wonder , namely that Christ the sonne of God , King of heauen and earth , was arraigned at the barre of an earthly iudge , and there condemned . For thus much the words in meaning import , that Pontius Pilate sate as iudge vpon Christ , to examine him , to arraigne him , and giue sentence against him . Wherefore before wee come to speake of the degrees of the passion of Christ , we must needs intreat of his arraignment vpon earth . In handling whereof we must generally consider these points . First that when he was arraigned before Pilate he was not as a priuate man , but as a pledge and surety that stood in the place and stead of vs miserable sinners , as the Prophet Isaiah saith , He bare our infirmities , and carried our sorrowes : and withall in him was mankind arraigned before God. Secondly , this arraignment was made not priuately in a corner , but openly in the publike court , and that in a great feast of the Iewes , as it were in the hearing of the whole world . Thirdly , though Pilate in citing , examining , and condemning Christ , intended not to worke any part of mans redemption , yet was this wholly set downe in the counsell and good pleasure of God , in whose roome Pilate sate , and whose iudgement he exercised . The generall vse of Christs arraignment , is two-fold . First , it is a terrour to all impenitent sinners : for there is no freedome or protection from the iudgement of God , but by the arraignment of Christ : and therefore such as in this life receiue him not by faith , must at the ende of this world be brought out to the most terrible barre of the last iudgement , there to be arraigned before the King of heauen and earth . And marke the equitie hereof . Christ himselfe could not haue beene our Sauiour and redeemer , vnlesse he had bin brought out to the barre of an earthly iudge , and arraigned as a guilty malefactour : and therefore there is no man vpon earth that liues and dies out of Christ , but he must whether he will or no , hold vp his hand at the barre of the great iudge of all mankind , where he shall see hell vnderneath him burning redde hotte , and opening it selfe wide to swallow him vp : and on the right hand of God standing all the Prophets , Apostles , and Saints of God giuing iudgement against him : on the left hand , the deuill and all his angels accusing him ; and within him a guilty conscience condemning him . And thus one day shal the arraignment of those persons be , that with full purpose of heart cleaue not to Christ : and yet , alas , huge and infinite is the number of those which make more account of transitorie and earthly matters , euen of their pigges with the Gaderens , then of him and his benefits : and such persons should rather be pitied then despised of vs all , considering their estate is such , that euery day they are going as traytours pinnioned to their owne iudgement , that they may goe thence to eternall execution . Secondly , Christs arraignment is a comfort to the godly . For he was arraigned before Pilate , that all such as truly beleeue in him , might not be arraigned before God at the day of the last iudgement : he was accused before an earthly iudge , that they might be cleared and excused before the heauenly iudge : lastly he was here condemned on earth , that we might receiue the sentence of absolution and be eternally saued in heauen . The arraignment of Christ hath three parts : his apprehension , his accusation , his condemnation . In the apprehension , we must consider two things : the dealing of Christ , and the dealing of Iudas and the Iewes . The dealing and proceeding of Christ was this : when he saw that the time of his apprehension and death was neere , he solemnly prepared himselfe thereto . And his example must teach euery one of vs , who know not the shortnesse of our daies , euery houre to prepare our selues against the day of death , that thē we may be found readie of the Lord. What ? shall the Sonne of God himselfe make preparation to his owne death , and shall not we most miserable sinners doe the same , who stand in need of a thousand preparations more then he ? wherefore let vs continually thinke with our selues that euery present day is the last day of our life , that so we may addresse our selues to death againe the next day . The first thing which Christ doth in this preparation , is to make ●hoice of the place , in which he was to be apprehended , as will appeare by conferring the Euangelists together . S. Matthew saith , he went to the place called Gethsemane : S. Luke saith , he went to the mount of Oliues as he was accustomed . And that we might not imagine that Christ did this that he might escape and hide himselfe from the Iewes , S. Iohn saith , that Iudas which betraied him knew the place , because oftentimes he resorted thither with his Disciples : whereas if he had feared apprehension he would haue rather gone aside to some other secret and vnwonted place . This then is the first point to be considered , that Christ knowing the time of his owne death to be at hand , doth willingly of his owne accord resort to such a place in which his enemies in all likelihood might easily finde him , and haue fit opportunitie to attach him . For if he should haue still remained in Ierusalem , the Scribes and Pharises durst not haue enterprised his apprehension , because of the people whome they feared : but out of the citie in the garden all occasion of feare is cut off . By this it is manifest , that Christ yeelded himselfe to death willingly , and not of constraint : and vnlesse his sufferings had bin voluntarie on his part , they could neuer haue bin a satisfaction to Gods iustice for our sinnes . Here a question offereth it selfe to be considered , whether a man may lawfully flie in danger and persequution , seeing Christ himselfe doth not . Answ. When good meanes of flying and iust occasion is offered , it is lawfull to flie . When the Iewes sought to kill Paul at Damascus , the Disciples tooke him by night , and put him through the wall , and let him downe in a basket to escape their hands . When Moses was called by God to deliuer the Israelites , after he had slaine the Egyptian , and the fact was knowne , and Pharao sought to kill him for it , he fledde to the land of Madian . And our Sauiour Christ sundrie times when he was to be stoned , and otherwaies hurt by the Iewes , withdrew himselfe from among them . It is lawfull then to flie in persecution , these caueats obserued . First , if a man finde not himselfe sufficiently strengthened to beare the crosse . Secondly , his departure must be agreeable to the generall calling of a Christian , seruing to the glorie of God and the good of his brethren , and the hurt of none . Thirdly , there must be freedome at the least for a time from the bond of a mans particular calling . If he be a Magistrate , he must be freed from ruling : if a Minister , from preaching and teaching , otherwaies he may not flie . And in this respect Christ , who did withdraw himselfe at other times , would not flie at this time ; because the houre of his suffering was come , wherein he intended most willingly to submit himselfe to the good pleasure and will of his father . The second part of the preparation , is the praier which Christ made vnto his father in the garden . And herein his example doth teach vs earnestly to pray vnto God against the danger of imminent death , and the temptations which are to come . And if Christ , who was without sinne , and had the spirit aboue measure had need to pray , then much more haue we need to be watchfull in all kinde of praiers , who are laden with the burden of sinne , and compassed about with manifold impediments and dangerous enemies . In this prayer sundrie points worthie our marking are to be considered . The first , who praied ? Answ. Christ the Sonne of God : but still we must remember the distinction of natures & of their operations in one and the same Christ ; he praieth not in his Godhead , but according to his manhood . The second is , for whome he praieth . Ans. Some haue thought that this and all other his prayers were made for his mysticall bodie the Church ; but the truth is , he now praies for himselfe , yet not as he was God , for the Godhead feeles no want : but as he was a man abased in the forme of a seruant ; and that for two causes . First , in that he was a man , he was a creature , and in that respect was to performe homage to God the creator . Secondly , as he was man , he put on the infirmities of our nature , and thereupon praied that he might haue strength and power in his manhoode to support him in bearing the whole brunt of the passion to come . The third point is , to whome he praied ? Answ. To the father : neither must this trouble vs , as though Christ in praying to the father , should pray to himselfe , because he is one and the same God with him . For though in essence they admit no distinction , yet in person or in the proper manner of subsisting they doe . The Father is one person , the Sonne an other : therefore as the father saying from heauen , This is my welbeloued Sonne , spake not to himselfe , but to the Sonne : so againe the Sonne when he praieth , he praies not to himselfe , but to the Father . The fourth point , what was the particular cause of his prayer . Ans. His agonie in which his soule was heauie vnto death ; not because he feared bodily death , but because the malediction of the law , euen the very heate of the furie and indignation of God was poured forth vpon him , wherewith he was affected and troubled , as if it had beene defiled with the sinnes of the whol world . And this appeares , first by the words whereby the Euangelists expresse the agonie of Christ , which signifie exceeding great sorrow and griefe : secondly , by his dolefull complaint to his Disciples in the garden , My soule is heauie vnto the death : thirdly , by his feruent praier thrise repeated , full of dolefull passions : fourthly , by the comming of an Angel to comfort him : fifthly , by his bloodie sweat , the like whereof was neuer heard . And herein lies the difference betweene Christs agonie , and the death of Martyrs : he put on the guilt of all our sinnes , they in death are freed from the same : he was left to himselfe void of comfort , they in the middest of their afflictions feele the vnspeakable comfort of the holy Ghost : and therefore we neede not meruaile why Christ should pray against death , which neuerthelesse his members haue receiued and borne most ioyfully . Againe , this most bitter agonie of Christ is the ground of all our reioycing , and the cause why Paul biddes all the faithfull in the person of the Philippians , to reioyce alwaies in the Lord , and againe to reioyce . And here we are further taught , that when we are plunged into a sea of most grieuous afflictions , and ouerwhelmed with the gulfes of most dreadfull temptations , euen then , then I say , we should not be discouraged , but lift vp our hearts by feruent praier to God. Thus did Christ when in the garden he was about to drinke the cuppe of the wrath of God , and to sucke vp the very dregges of it : and Dauid saith , that out of the deepes he called of the name of the Lord and was heard . The fifth point , what is the matter and forme of this prayer . Answ. Christ praies to be deliuered from the death and passion which was to come , saying on this manner , Father , let this cuppe passe from me : yet with two clauses added thereto , If it be possible , and , Not my will , but thy will be done . But it may be demanded , how it could be that Christ knowing that it was his Fathers will and counsell that he should suffer death for man , and also comming into the world for that ende , should make such a request to his Father without sinne . Answ. The request proceedes onely of a weaknes or infirmitie in Christs manhood without sinne , which appeareth thus . We must still consider that when he made this prayer to his father , the whole wrath of God and the very dolours and pangs of hell seazed vpon him : whereby the senses and powers of his minde were astonished , and wholly bent to releeue nature in this agonie . For as when the heart is smitten with griefe , all the blood in the bodie flowes thither to comfort it : so when Christ was in this astonishment , the vnderstanding and memorie , and all the parts of his humane nature ( as it were for a time suspending their owne proper actions ) concurred to sustaine and support the spirit and life of Christ , as much as possibly might be . Now Christ beeing in the middest of this perplexed estate , prayeth on this manner , Father , if it be possible let this cuppe passe . And these words proceede not from any sinne or disobedience to his Fathers will , but onely from a meere a perturbation of minde , caused onely by an outward meanes , namly the apprehension of Gods anger ; which neither blinded his vnderstanding nor tooke away his memorie so as he forgot his fathers will , but onely stopped and staied the act of reasoning and remembring for a little time : euen as in the most perfect clocke that is the motion may be staied by the ayre , or by mans hand , or by some outward cause without any defect or breach , made in any part of it . It may be obiected that Christs will is flatte contrarie to the wil of his father . Ans. Christs will as he is man and the will of his father in this agonie , were not contrarie , but onely diuers , and that without any contradiction or contrarietie . Now a man may will a diuers thing from that which God willeth , and that without sinne . Paul desired to preach the word of God in Asia and Bithynia , but he was hindred by the spirit . For all this , there is no contrarietie betweene Paul and the spirit of God ; but in the shew of discord great consent . For that which Paul willeth well , the spirit of God willeth not , by a better will : though the reason hereof be secret , and the reason of Pauls will manifest . Againe the minister in charitie reputing the whole congregation to be elect , in holy manner seeketh and willeth the saluation of euery one , which neuerthelesse the Lord in his eternall counsell willeth not . Now betweene both these wills there may be and is a difference without contrarietie . For one good thing as it is good may differ from another ; but it cannot be contrarie vnto it . It may further be alleadged , that in this praier there seemes to be a combate and fight in the minde , will , and affections of Christ , and therefore sinne . Ans. There are three kind of combates : the one betweene reason and appetite , and this fight is alwaies sinnefull , and was not in Christ : the second is betweene the flesh and the spirit , and this may be in Gods child who is but in part regenerate ; but it did not befall Christ who was perfectly holy . The third is a combate of diuers desires , vpon sundrie respects drawing a man to and fro . This may be in mans nature without fault : and was in Christ , in whome the desire of doing his Fathers will striuing and struggling with another desire ; whereby nature seekes to preserue it selfe , caused him to pray in this manner . The sixth point is , in what manner Christ prayed . Answ. He praied to his Father partly kneeling , partly lying on his face , and that with strong cries and teares , sweating water and blood : and all this he did for our sinnes . Here then behold the agonie of Christ as a cleare chrystall , in which we may fully see the exceeding greatnes of our sinnes , as also the hardnes of our hearts . We goe vaunting with our heads to heauen as though it were nothing to sinne against God , whereas the horrour of the wrath of God for our rebellions , brought downe euen the sonne of God himselfe , and laide him groueling vpon the earth . And we cānot so much almost as shed one teare for our iniquities , wheras he sweates blood for vs. Oh let vs therefore learne to abase our selues , and to carrie about vs contrite and bleeding hearts , and be confounded in our selues for our sinnes past . The last point is the euent of the prayer , which is to be heard , as the author of the Hebrewes saith , Christ Iesus in the daies of the flesh , did offer vp vnto his father prayers , and supplications , with strong cries and teares , vnto him that was able to saue him : and was also heard in that thing which he feared . But some will say , how was Christ heard , seeing he suffered death and bare the pangs of hel , and the full wrath of God ? if he had beene heard he should haue beene deliuered from all this . Answ. We must know that God heares our praiers two waies : I. when he directly graunts our request . II. when knowing what is good for vs , he giues not vs our requests directly , but a thing answerable thereunto . And thus was Christ heard : for he was not deliuered from suffering ; but yet he had strength and power giuen him , whereby his manhood was made able to beare the brunt of Gods wrath . And in the same manner God heareth the praiers of his seruants vpon earth . Paul praied to be deliuered from the angel Satan that buffeted him : but the Lord answered that it should not so be , because his grace whereby he was inabled to resist his temptation was sufficient : and Paul finding the fruit of his prayers on this manner , protests hereupon that he will reioyce in his infirmities . Others pray for temporall blessings , as health , life , libertie , &c. which notwithstanding God holds backe , and giues in stead thereof spirituall graces , patience , faith , contentation of minde . Augustine saith , God heares not our prayers alwaies according to our wills and desires , but according as the things asked shall be for our saluation . He is like the Physitian , who goes on to launch the wound and heares not the patient though he crie neuer so , till the cure be ended . Now followeth the second thing to be considered in Christs apprehension , namely the dealing of the Iewes : wherein we must consider foure things : I. how they consult togither concerning Christs apprehension . II. how they came to the place and mette him . III. how they laid hands on him . IIII. how they bound him and tooke him away . For the first : before they enterprised this matter , they did wisely and warily lay their heads togither , to consult of the time and place : and also of the manner of apprehending him . So Saint Matthew saith , There assembled together the chiefe Priests , and the Scribes , and the El●ers of the people into the hall of the chiefe Priest called Caiphas : and consulted how they might take Iesus by subtiltie . Whence we learne two good instructions : first , the Iewes hauing a quarrell against Christ , could neuer be at ●est till they had his blood : and therefore they consult how they might take him : but God did so order the matter , and dis●●ose of their purposes and consultations , that euen thereby he did confound them and their whole nation . ●or by reason of this hainous sinne against Christ , came the iust wrath of God vpon them , and so remaineth vnto this day . Whereby we see , that the Lord will ouerthrow such in their owne wisdome , that will be wise without the direction of Gods word , and against Christ. And thus it was with Achi●ophel , who for wisdome was as the oracle of God : yet because he rebelled against the Lords annointed , God confounded him in his owne wisdome . For when his counsell which he gaue against Dauid was not followed , he thought hims●●●e despised as the text saith , and sadled his asse , and arose and went home into his 〈◊〉 and put his houshold in order and hanged himselfe : & in this action he shewed himselfe more senslesse then a bruit beast . And in our daies the Leaguers that haue bound themselues by othe to roote out the Church of God ; by his most wonderfull prouidence turne their swords against themselues and destroy each other . Therefore if we would be wise , we must learne to be wise in Christ : for els our counsell will be our owne confusion . Secondly , hence we learne , that if any shall liue in stubbernnesse and rebellion against Christ , t●● Lord will so carrie and order those men , or that people , that in the 〈…〉 shall be the very causes of their owne perdition . This we see most p●●●n●●y in the example of these Iewes : for they euermore enuyed Ch●●st , and now they goe on to take counsell against him ; but God so disposed thereof , that euen by this meanes they brought destruction vpon themselues and their countrey . This must teach thee to take heed how thou liuest in thy sinnes : for if thou doe so , the Lord hath many waies to worke thy confusion : as , thy conscience to condemne thee ; thy friends to forsake thee ; the deuill & his angels to torment & molest thee ; and his creatures to annoy thee . Yea , the Lord can leaue all these , and m●ke thine owne selfe to be the direct meanes of working thine own confusion , both in bodie and soule eternally : & that euen then , wh● thou art most warie and wise in thine owne behalfe : and this is the reward of all those that walke on in their euill waies without any true conuersion . Hauing consulted , in the next place they come to the garden , where Christ was to be apprehended . And here we are to consider who they were that 〈◊〉 , ●●mely , the Scribes , and Pharises , the high priests , and their seruants ; a ●●nd of s●●ldiers , & the seruants of Pontius Pilate , & the Elders of the Iewes : a●●●hich came with one cōsent to the place where Christ was , that they might 〈◊〉 him . Where we learne a good lesson ; that all sorts of wicked men disagreeing among themselues , can agree against Christ. The Scribes and Pharise●●ere two contrarie sects , and at discord one with another in matters of re●●gio●● and Iudas was one of Christs disciples : the Elders differed from thē all : 〈◊〉 souldiours were Gentiles : all these were at variance among themselues , and could not one brooke another . So also we read that Herod and Pontius Pilate were not friends : but at the same time when Christ was apprehended , Pilate sent him to Herod , and they were made friends . Now as these wicked men did all conspire against Christ ; so doe the wicked ones of this world in all countries and kingdomes band themselues against the Church of Christ at this day . And howsoeuer such be at discord among themselues , yet they doe all ioyne hand in hand to persecute Christ in his members . And the reason is plaine ; because Christ and his religion is as flatte opposite to the corrupt disposition of all men , as light is to darknes . Againe , whereas we see so many sorts of men so amiably consenting to take Christ : we may note how all men naturally doe hate and abhorre him , and his religion . And looke as then it was with Christ , so hath it bin with all his members , and will be to the ende of the world . They are accounted as the offscouring of the world , men not worthie to liue on the face of the earth : as Christ told his Disciples , saying , Ye shall be hated of all nations for my names sake . Let vs also marke how all these came furnished to apprehend Christ : the text saith , they came with clubs and staues as vnto a theefe . All the whole nation of the Iewes knew right well that Christ was no man of violence , but meeke and lowly : and yet they came armed to apprehend him ; as though he had beene some mightie potentate that would not haue beene apprehended , but haue resisted them . Where we see the propertie of an euill conscience , which is to feare where there is no cause at all . This causeth some to be afraid of their own shadowes : and if they see but a worme peepe out of the ground , they are at their wits ende : and as Salomon saith , The wicked flee when none pursueth them . After that they are now come to Christ , we are to consider two things in their meeting : I. Christs communication with them . II. The treason of Iudas . Concerning their conference , it is said , Iesus knowing all things that should come vnto him , went forth , and said vnto them , Whome seeke ye ? they answered him ; Iesus of Nazareth : Iesus answered , I am he . Now so soone as he had said , I am he , the stoutest of them fell to the ground , as beeing astonished at the maiestie of his word . Where note , that the word of God is a word of power . The same power was in his word when he raised vp Lazarus : for when he had lien in the graue , and had entred into some degrees of corruption , he did no more , but saide , Lazarus come forth ; and he that was dead came forth . And hence we may also marke what a wonderfull might and power is in the word preached : for it is the very word of Christ , and therefore beeing preached by his ministers lawfully called by him thereunto ; hath the same power & force in it which Christ himselfe shewed when he spake on earth . It is the sauour of life vnto life to saue those that heare it : or the sauour of death vnto death . It is like to a vapour or perfume in the aire , which in some mens nostrills is sauorie and pleasant , and doth reuiue them : and others againe it striketh dead . And therefore euery one that either now , or heretofore hath heard this word preached , shall finde it to be vnto them either a word of power to saue their soules , or through their corruption the ministerie of death and condemnation . Againe , if a word spoken by Christ , beeing in a base or low estate , be able to ouerthrow his enemies , then at the last day when he shall come in his glory , and power , and maiestie to iudge both the quicke and the dead ; what power shall his words haue , Goe you cursed of my father into euerlasting fire which was prepared for the deuill and his angels ? The consideration of this , that the word of Christ shall euen be as powerfull at that day , must be a motiue to euery one of vs to cause vs to come vnto him : and while we haue time in these daies of grace and mercy to seeke to be reconciled vnto him for al our sinnes , least at the last day we heare that dreadful voice of Christ sounding against vs , Goe ye cursed into euerlasting fire , &c. And thus much for the communication . Nowe followeth Iudas his treason : wherein we are to obserue these things . I. the qualities and conditions of the man that did the treason . He was by calling a disciple chosen to be an Apostle , which is the chiefest in Ecclesiall callings : and among the disciples hee was in some account ; because he was as it were a steward in Christs familie , and bare the bagge : but yet he was a traitour , and did more against Christ then all the Iewes did . For he brought them to the place where they might apprehend him : and when they were come did point him out vnto them , and deliuered him into their handes : nay he gaue them a signe and token , saying , Whome I kisse , he it is : take him and lead him away warily . Here wee see the cause why Christ called Iudas a Deuil : for he said . Haue I not chosen you twelue , and one of you is a deuill . Hee became to be a deuil and a traitour by nourishing a wicked and a couetous heart . And heare we are taught that the ministers of the word , if they make no conscience of sinne , by the iust iudgement of God doe prooue deuils incarnate : this example of Iudas doth manifest the same : and the reason is plaine , for the more knowledge a man hath , the more wicked he is if he want grace . They are like in this case vnto a man that hath meat and drink enough , but no stomacke to digest meate : whereby the more he eateth , the more it turneth to his hurt . This I speake not to deface the callings of ministers ; but that those which preach Gods worde , should not doe it with impenitent hearts , liuing in their owne sinnes . For it is a fearefull thing for a man to speake vnto the people of the pardon of their sinne , and yet himselfe not to apprehend the same by faith . A lump of waxe if you keepe it from heate , or from the fire it keepes his own forme still , but if it be held to the fire , it melts and runnes abroad : so ministers who by reason of their callings come neere God , if they be lumpes of iniquitie and liue in their sinnes , they shall finde that the corruptions of their hearts will melt abroad as waxe at the fire . And therfore euery one that is designed to this calling , must first purge himselfe of his owne sinnes , or els Gods iudgements shal fal vpon him , as they did on Iudas that betraied Christ. Secondly , let vs consider what mooued Iudas to betray his master : namely , the desire of wealth and gaine : and this couetousnes , which is an insatiable desire of money , is the roote of all sinne : not that all sinnes came of it , but because where it is , there all other sinnes are preserued , & do get strength . The desire of thirtie peeces of siluer caused Iudas to make an agreement with the Iewes to betray his master . Some man will happely say that this practise of Iudas was very straunge , and that no man now liuing would doe the like for any money . Ans. Iudas is dead indeede , but his practise is yet aliue : for in the high and waightie calling of the ministerie , he that hath charge of soules , and either can not teach and feede his flocke , or else will not though he betray not Christ in his own person , yet he betraies the members of Christ vnto the deuil . If a nour●e should take a mans childe to bring vp , and yet seldome or neuer giue it milke ; in so much that the childe pineth away for very hunger : is not shee the verie cause of the death of it ? yes verely . And so it is with him that taketh vpon him the charge of Gods people , and neuer feedes them with the milk of gods word , or else so seldom that their soules do famish : he is the murtherer of them , and hath betraied them into the hands of their enemie : and shall be condemned for them as a traitour vnto God vnlesse he repent . Besides , those that liue by traffique in buying and selling , make gaine by lying , swearing , and breaking the Lords Sabboth : & they are also very Iudasses : for they choppe away their soules with the deuill for a little gaine . And more lamentable is their case , because it is hard to finde one of an hundred in the world that makes conscience of a lie , or of any badde dealing ; if any gaine at all may come thereby . Men vse to crie out on Iudas for betraying Christ : and they doe well ; yet they themselues for a little worldly pelfe betray their owne soules . If such would not be counted Iudasses , they must leaue off to sin & keep a good conscience in gods worship , & the works of their callings . Thirdly , let vs consider what course Iudas tooke in betraying Christ : hee was very submisse , saying , Haile , Master , and kissed him . Why did he so ? Herein he played the most palpable hypocrite : for hauing gotten a peece of money , he thought that neither Christ , nor any of his fellowe disciples should haue knowne of it ( though Christ knewe it well enough ) and therefore hee comes in this maner to him , thinking that Christ would haue conueyed himselfe from amongst them all at the verie pinch , as he had done sometimes before . And this practise also of Iudas is common in the world : Iudas an enemie vnto Christs speakes him faire , and salutes him , and so doe most of our secure and drowsie protestantes in England : they salute Christ , both by hearing his word and receiuing his sacraments : and as the Prophet saith , they honour God with their lipps , but their hearts are farre frō him . We may see daily experiēce of this : euery man will say , Lord , Lord , but in their liues and conuersations , fewe there bee that denie him not , both in the duties which they owe vnto God , as also in duties towards their brethren . Many come to heare Gods worde because they are compelled by the magistrates lawes : but when they are come , they worship not God in their hearts : which is plainely seene by the breach of Gods holy sabboth in euery place : and that they make more account of a messe of pottage with Esau , then of their birth-right : and of thirtie peeces of siluer , then of Christ himselfe . The third point to bee handled in Christs apprehension is , that they lay hold on him : wherein we must consider two things . I. the resistance made by Christs disciples . II. their flight . For the first , Christs disciples resisted , and specially Peter drawing his sword , stroke one of the high priests seruants , and cut off his eare . This fact our Sauiour Christ reprooues : and that for these causes . I. because his disciples were priuate men : and they that came to apprehend him were magistrates . Secondly , he was to worke the worke of mans redemption : nowe Peter by this fact did what he could to hinder him . And from this practise of Peter we may learne , that nothing in the world is so hard to a man as to take vp his crosse and followe Christ. One would thinke it should bee a hard matter for him to encounter with enemies , especially they being stronger then he : but Peter stoutly resisting makes nothing of it : whereas a little before when Christ tolde him and the rest concerning his passion , they were so heauie with griefe that they could not hold vp their heads : so hard a thing it is to beare the crosse ; and for this very cause afterward when Christ reprooued him for striking , both he and all the rest of the disciples fled away . Secondly , Peter in all mans reason was to be commended , because he strake in the defence of his master : but Christ reprooues him for it . Whence we learne , that if a man be zealous for Christ ; hee must be zealous within the compasse of his calling : and not be zealous first , and then looke for a calling , but first looke for a calling , and then be zealous . Which thing if Peter had marked hee had not dealt so rashly ; for being without the compasse of his calling he could not but doe amisse . Here it may be demaunded , whether Christ and his religion may not be maintained by the sword ? I answer , that the magistrate , which is the vicegerent of the Lord , is the keeper of both tables : and therefore is to maintaine religion with the sword : and so may put to death Atheists , which holde there is no God , of which sort there are many in these daies : and heretiques , which malitiously maintaine , and holde any thing that ouerthrowes the foundation of religion in the Churches wherof they were members . But some obiect , that in the parable of the fielde , the seruants are commanded not to pluck vp the tares from the wheat , but to suffer both to growe till haruest : and that therefore there must bee no separation of heretickes , and true Christians before the last day of iudgement . Ans. The scope of that place is not to forbidde the execution of heretiques ; but it speakes only of the finall separation which must be in the ende of the world . For there the master of the familie doth signifie God himselfe , aud the fielde , the Church militant spread ouer the face of the whole earth : and by tares is meant not onely heretiques ; but also all those that are forth of the church : the seruants are Gods holy angels , and the haruest is the last iudgement . Here further it may bee demaunded , who may vse the sword ? Ans. All m●n may vse the sword to strike and to kil , into whose hands God putteth the sword . Nowe God putteth it into the hand first and principally of the publike magistrate , who when iust occasion serues may drawe it out . And againe it is put into a priuate mans hand sometime . A priuate man when he is assailed of his enemie may take the sworde in way of his owne defence , and may kill his enemie therewith ( if there be no other helpe ) not doing it vpon malice , but because he can no otherwise escape , and saue his own life : and so for want of a magistrate , he is a magistrate vnto himselfe . In the ●light of the disciples we may consider two things : the time , and the qualitie of the persons . The time was at the apprehension of our Lord & Sauiour . And this came to passe not without the speciall prouidence of God : that it might be known , that Christ had no helper or fellow in the accōplishment of the work of our redēption : & that , wheras we for our sinnes deserued to be forsaken of all creatures , he being our pledge and surety might be forsaken for vs. As for the qualitie of the persons that flie , they were the chosen disciples of Christ , such as had beleeued in him , confessed him , and preached in his name . And this serueth to teach vs that God will otherwhiles forsake his owne children and seruants and leaue them to themselues in some part , that they may feele their wants and miseries , & their weakenesse in themselues , and by that meanes be humbled throughly , and be touched with an hungring desire after Christ. As a mother sets down her child and hides her selfe , suffering it to crie , fall , and breake the face , not becanse shee hates it , but that shee may teach it to depend vpon her , and loue her : so god giueth grace to his children , & yet againe sometime he doth in part withdrawe it from them , & then they faile in their duties sundrie waies : and this he doth to make them ashamed of themselues , and to cause them to put all their confidence out of themselues in the merits of Christ. The fourth thing to be considered in Christs apprehension , is their binding of him . In which action of theirs we are to obserue first of al the circumstance of time , when this binding was . When our Sauiour Christ had said vnto them , I am he , they being astonished fell to the ground : and with all , when Peter had smitten off Malchus eare with his sworde , Christ healed the same miraculously . Yet after all this , though they had seene his wonderfull power both in word and deede , they proceede in malice against him ; and lay handes on him , and bind him as a malefactour . In this wee note what a fearefull sinne hardnesse of heart is : the danger whereof appeareth in this , that if a man be ouertaken with it , there is nothing that can stay or daunt him in his wicked proceedings : no not the powerfull words and deedes of Christ himselfe . And indeede among Gods iudgements there is none more feareful then this : and yet ( how feareful soeuer it be ) it is a rise sinne amongst vs in these our daies . For it is very euident by common experience , that the more men are taught the doctrine of the lawe , and of the Gospell , the more harde and senslesse are their hearts : like vnto the stithie ; which , the more it is beaten vpon with yron hammer , the harder it is . And againe , it is hard to find men that sorrowe for their sinnes , and feele the want of Christ : which argueth the exceeding deadnes of spirit● And let vs be resolued that it is a most terrible iudgement of God , the rather to be feared , because it is like a pleasant sleepe , into which when a man is fallen , he feeles neither paine nor griefe . And therefore we for our parts must looke vnto it with feare and trembling , least it take such hold of vs , that we be past all hope of recouerie . Furthermore , this binding of Christ was prefigured vnto vs in the sacrifices of the old testament : for the beast that was to be sacrificed , was tyed with cordes & bound , and so brought to the altar . And wheras Christ was bound , we must not consider him in his own person ; but as he standing in our roome and stead beares the person of all sinners : and therefore whereas he is thus taken captiue by his enemies , to be brought before a mortall iudge , there to be arraigned for vs : hence we learne two good instructions . First here is a comfort to al the people of god : Christ was bound by his enemies , that they might be vnloosed from the bondage of Satan , sinne , & their own corruptions ( vnder which they lie bounde by nature ) and might haue free libertie in and by him . Secondly all impenitent sinners are taught hereby to reforme and amend their hearts & liues . For what exceeding madnes is , that they by Christs bonds being set at libertie , will yet liue and die in their sinnes , and take pleasure to lie bound hand and foote vnder the power of sinne and Satan . And indeede this sheweth vnto vs the fearefull and dangerous estate of all those that goe on still in their sinnes . For what can they say for themselues at the day of iudgement , when as now they haue freedome offered and will not accept of it ? Thus much of Christs apprehension : Now followeth the inditement . For they proceed against him iudicially , after the custome of the Iewes Christs inditement was twofold . One before Caiphas the high priest in the great counsell as Ierusalem ; the second before the ciuill Iudge Pontius Pilate , as is plainly set forth by all the Euangelists . And Christs arraignment before Caiphas was a preparation to the second before Pontius Pilate , that the Iewes might throughly proceede against him . In the first we are to consider these points : I. the time in which Christ was indited . II. the end of his inditement . III. the whole tenour and proceeding thereof . For the first : Christ was indited earely in the morning at the breake of the day : for he was apprehended in the night , and with all hast brought into Caiphas hall , where they kept him all might : and at the breake of the day Caiphas the high priest , and the Elders with the Scribes and Pharises , held a solemne councill against him : and there they receiued accusations and condemned him before morning , at which time they sent him to the common hall , as Saint Matthew saith , When the morning was come , all the chiefe Priests and Elders of the people tooke counsell against Iesus to put him to death : and ledde him away bound , and deliuered him to Pontius Pilate . In which action of theirs we are to marke two points . First the diligence of vngodly men and the quicknesse of their nature to practise sinne and wickednes : as it was saide of the olde Iewes , their feete runne to euill , and they make hast to shed blood . When the Israelites would sacrifice to the golden calfe which they had made ; it is saide , they rose vp earely in the morning . Hence it appeares , that if God leaue vs to our selues , we are as readie to practise any mischiefe as the fire is to burne without delay and that with much violence . Now the consideration of this must mooue euery one of vs to take heede of all occasions and prouocations to sinne whatsoeuer they be , that the corruption of our nature breake not forth any way . Secondly , in the circumstance of time of this councill , we may marke the rashnes of this solemne assembly in iudiciall proceedings : whereas they examine him both of his doctrine , and also of his disciples , omitting such circumstances as should haue bin vsed ; as the serious examining of witnesses , and the weying of his contrarie answers : for he is taken and brought before the Iudge and condemned on a sudden . Now as this was the practise of this councill , so on the contrarie the common complaint of these times is of the slow dispatch of matters in law , & of the long delay : in somuch that some be almost vndone before their suits be ended ; whereas iudiciall proceedings were ordained by God , not for mens vndoing , but for the maintaining of the common peace , and libertie , and wealth . And therefore iustice ought to be dispatched with such speede , as men thereby might be furthered , and not hindred . The end of Christs inditement was directly to kill him , and to put him to death . Here is no indifferent proceeding to be looked for , but plotting on euery h●nd for the very blood of Christ. Where note , that in the hearts of all wicked men , there is an ingrafted hatred of Christ , and as it were bred in the bone : and the same affection the world carrieth to the members of Christ. This hatred is manifested in the first giuing of the promise , I will put enmitie betweene thee and the woman , betweene thy seede and her seede . It appeares in the hatred that Cain bare to his brother Abel , Ismael towards Isaac , Esau towards Iacob : and the Gentiles that were without the couenant , towardes the Church of God at all times . And to come neere to our selues , this ingrafted hatred that is in the heart of the wicked against Christ and his members , is as plentifull , and as euident as euer it was , euen in these our daies . For among all men none are more maligned and hated then those that professe Christ : and for none other cause , but because they professe Christ. And hereupon the very profession of religion is laden with nicknames and reprochfull tearmes by all sorts of men . And thus much of the ende and intent of their counsell . The proceeding in iudgement standes in these points . I. they examine Christ. II. they bring witnesses against him . III. they adiure him to tell thē who he is : of these in order . First , they examine our Sauiour Christ of his doctrine suspecting him to bee a false prophet : secondly , of his disciples , as suspecting him seditiously to raise vp a newe sect vnto himselfe , to make a faction amongst the Iewes . Nowe to this examination let vs marke Christs answere , in which he saith nothing at all concerning his disciples : whereas notwithstanding he might haue said , that one of them betraied him , another denied him , and the rest fled away : whereby we note , that it is not our dutie at all times , and in all places , to speake of the faults and wants that we knowe by others . Secondly , the aunswere which hee makes is onely concerning his doctrine : whereby the ministers of God and al men els are taught , that beeing called before their enimies , to giue reason of their doctrine : they are ( as Saint Peter saith ) to be alwaies readie to giue an account of the hope that is in them . And further we are to consider the wisdome that Christ vseth in answering ; for he saith nothing of his doctrine in particular , but said , I speake openly to the worlde , I euer taught in the Synagogue , and in the temple whither the Iewes resorted : in secret haue I taught nothing : aske them therfore what I said which heard me : Behold they can tell you what I said . Now the reason why he answered thus sparingly in generall tearmes is ; because their examination serued onely to intangle him : and out of his words to gather matter of accusation . After whose example wee may learne , that beeing called to make answere of our faith and doctrine before our enemies , wee are to doe it so , as thereby we doe not intangle our selues ; nor giue any aduantage vnto our enemies : and hereof we haue a notable example in the Apostle Paul , Act. 23. 6. Againe in the words of Christs answere we must obserue two things . First , that the place where Christ taught was publike . Now hence it may be demanmanded , whether ministers may handle the worde of God priuately or no ? Ans. The state of Gods Church is two-fold : peaceable or troublesome . In the time of peace ministers must preach the word publikely : but in time of persecution , for the safe●● and preseruation of the Church of God , they may with good warrant pr●●h priuately : and indeede at such times the assemblies of the church make priuate places publike . And hence we learne , that in time of peace , all those that are called to the office of the ministerie , must ( if it be possible ) spend their labour publikely , so as they may doe most good . Secondly whereas Christ saith , he preached in their synagogues and temple , which at that time were places full of disorder ; in so much as he called the temple a den of theeues : and the Scribes and Pharisies had corrupted the doctrine of the Lawe , transgressing the commandements of God in their owne traditions : and they taught iustification by the workes of the lawe , as Paul saith , they being ignorant of the righteousnes of God , and going about to stablish their owne righteousnesse which is by workes , and not submitted themselues to the righteousnesse of God. Besides all this , they were loose and wicked men in their liues and conuersations : and therefore Christ commanded the people that they should obserue , and doe whatsoeuer the Scribes and Pharisies bidde them , sitting in Moses chaire : but after their workes they must not doe ; because they say and doe not . Nowe although these corruptions and deformities were in the Iewish Church , yet our Sauiour Christ made no separation from it , but came and preached both in their temple and synagogues , where these seducers and false teachers were . And hence we gather , that the practise of all those men in our Church which separate themselues from all assemblies for the wants therof , holding that our Church is no Church , that the grace which is wrought by the preaching of the word among vs is nothing els but a sathanicall illusion ; that our Sacraments are no Sacraments , I say , this their practise is condemned by our Sauiour Christs conuersing among the Iewes . For if Christ should haue followed their opinion , he ought to haue fled from amongst the Iewes , & not so much as once to haue come into the temple , or taught in their Synagogues ; but contrariwise he ioyned himselfe with them : and therfore we can not in good conscience disioyne our selues from the Church of England . The second thing to be obserued in Christs answer is , that he referres Caiphas to the iudgement of his hearers , being resolued of the trueth of his owne doctrine , though sundrie of them were his vtter enemies . Behold then a good example for all the ministers of Gods word to follow ; teaching them to deliuer Gods word so purely and sincerely , that if they be called into question about the same , they may bee bold to appeale to the cōsciēces of their hearers although they be wicked mē . Nowe after this answer , one of the seruants of Caiphas smites Christ with a rodde : in whome the saying is verified , Like master , like seruant : that is , if the master be wicked , seruants commonly will be wicked also : if the master be an enemie to Christ , his seruant will be Christs enemie also . And this is the cause why there are so many lewd apprentises and seruants , because there are so many lewd masters . Many masters complaine of seruants nowe adaies ; but there is more cause why they should complaine of themselues : for vsually seruants will not become obedient to their masters , till their masters first become obedient vnto Christ : therefore let masters learne to obey God , and then their seruants will obey them also . Further , Christ being smitten , makes this answer : If I haue euill spoken , beare witnesse of the euill : but if I haue well spoken , why smitest thou me ? making complaint of an iniurie done vnto him . Nowe hereupon scoffing Iulian the Apostata saith , Christ keepes not his owne lawes , but goeth against his owne precept ; when as he said , If one strike thee on the one cheeke , turne to him the other also . But we must knowe , that in these wordes Christs meaning is , that a man must rather suffer a double wrong , then seeke a priuate reuenge . And before Christ spake in his owne defence , which a man may lawefully doe , and not seeke any reuenge : for it is one thing to defend his owne cause , and another to seeke reuenge . Nowe followes the second point in their proceeding , which is , the producing of false witnesses against him ; as Saint Mathew saith , The whole Counsell sought false witnesse against him , and thongh many came yet found they none : for they could not agree togither , because they alleadged false thinges against him , which they could not prooue . And thus the members of Christ haue often such enemies as make no bones shamefully to auouch that against them , which they cannot be able to iustifie . The ten persecutions which were in the first 300. yeares after Christ , arose oftentimes of shamelesse reports that men gaue out , which said that Christians liued of mans flesh : and therefore slewe their owne children : 2. that they liued on rawe flesh , 3. that they committed incest one with another in their assemblies : 4. that they worshipped the head of an asse : 5. that they worshipped the Sunne and Moone : 6. that they were traitours and sought to vndermine the Romane Empire : and lastly , whersoeuer was thunder or earthquakes , seditions or tumults , or any disquietnesse or trouble , Christians were accused as the authors thereof . Such enemies haue they had in all ages : and in these our daies the same is practised , and will bee to the worldes ende . Nowe when the first witnesses could not agree among thēselues , then two other false witnesses came forth , which auouched that Christ said , I will destroy this temple made with hands , & within three daies will build another made without handes . Indeede Christ said some such wordes : for saith he , Destroy this temple and within three daies I will build it vp againe . But he spake this of the temple of his bodie : whereas they malitiously did interpret him to haue spoken of the temple in Ierusalem . And againe they change the wordes , for Christ said , Destroy this temple , &c. but these witnesses affirme he said , I will destroy this temple made with hands , &c. And thus they change both words and meaning : and therefore the Holy Ghost calleth them false witnesses . By this we must be aduertised to take heed howe we report mens wordes : for if wee change the meaning , though in part we retaine the wordes , we may soone become slanderers and false witnesses : and as this dutie must be performed towards all men , so especially towards the ministers of the Gospel : and the neglect of this dutie procureth many slaunders to thē in this our Church : whereof indeede the re●orters are the cause , and not the ministers themselues . Now at this false accusation Christ was silent , so as Caiphas asked him why he answered nothing . Herein we are to consider many things : I. why Christ was silent . The causes be two : first he was to shewe himselfe a patterne of true humilitie & patience , therfore euen then would he be silent whē he was most falsely accused of his aduersaries . Secondly he is silent , that standing before the iudge to be condemned , the sentence might proceed against him , and hee might suffer the death appointed , which was due vnto vs , and so become our redeemer . And in Christs example we must note that it is a speciall dutie to knowe when to speake , and when to be silent . The ordering of the tongue is a rare gift , and few attaine vnto it . Some will peraduenture aske what rule wee haue to direct vs herein ? Ans. The general rule for the ordering of the tongne , is the lawe of God. We are commanded to seeke the glorie of God in the first table ; and in the second the good of our neighbour : when thy speech therefore will serue either for Gods glorie , or the good of thy neighbor , then thou must speake : if it serue for neither , then bee silent . Againe , if thy silence bee either for Gods glorie , or the good of thy neighbour , then be silent : if it wil not then speake . And because it is hard for a man to knowe when his speech or silence will serue for these two ends : therfore we must praie vnto God that hee will teach and direct vs herein : as Dauid doth , Set a watch ( saith he ) O Lord before my mouth , and keepe the doore of my lippes : and againe , Open thou my lipps , O Lord , and my mouth shall shewe forth thy praise . Thus much for the false witnesses produced . Now followeth the third point which is , the adiuring of Christ : for Caiphas the high priest charged him to tel him whether he were the Christ the sonne of God or no. To adiure a man , is to charge and command him in the name of God , to declare a trueth , not onely because God is witnesse thereof , but also because he is a iudge to reuenge , if he speake not the trueth . Thus Paul adiured the Thessalonians , charging them in the Lord , that his epistle should be read vnto all the brethren the Saints . And the like doth Caiphas to Christ. And hea●e is a thing to be wondred at ; Caiphas the high priest adiureth him in the name of God , who is very God , euen the Sonne of God. And this shewes what a small account hee made of the name of God ; for hee did it onely to get aduantage on Christs wordes : and so do many nowe adaies , who for a little profit or gaine make a matter of nothing to abuse the name of God a thousand waies . Christ beeing thus adiured , though silent before , yet nowe in reuerence to Gods maiestie● answered and said : first , Thou hast said it : and in Saint Marke , I am he . In this answer , appeares the wonderful prouidence of god . For though Caiphas take hence the occasion of condemning Christ , yet hath he withall drawne from him a most excellent confession , that he is the Sonne of God , & our alone Sauiour . And by this meanes he proceeds to shut heauen against himselfe , and to open the same for vs. Thus we haue ended the first inditement of Christ before Caiphas . Nowe followeth the second , which was before Pontius Pilate , in the common hall at Ierusalem . The historie of it is set downe at large in all the Euangelists . In this second inditemēt of Christ ( that we may referre euery matter to his place ) we are to obserue foure things : I the accusation of Christ before Pilate . II. his examination . III. Pilates pollicie to saue Christ. IV. Pilats absoluing of him ; and then the condemnation of Christ in both courts , Ecclesiasticall and ciuill : of these in order . In Christs accusation , we must consider many points . The first is , who were his accusers , namely the high Priest , the Scribes , and Pharisies , and Elders of the people , and the common people : all these conspired togither to accuse him . The cause that mooued the Pharises and Elders of the people hereunto , is noted by Saint Matthew , who saith of enuie they deliuered him . Enuie is nothing but a sadnesse in a mans heart , at the prosperitie of his better . And it raigned in the Scribes and Pharises , and the occasion was this . Christ had taught most heauenly doctrine , and confirmed the same by most wonderfull miracles , and did greatly exceede them all , and was in more account among the people : and for this cause the Scribes and Pharises & high Priests , repined and grudged at him . Now their example serues to admonish vs to take heede of this sinne , as beeing the mother of many mischiefes . And we must rather follow the example of Moses , who when Iosua desired him to forbid Eldad and Medad to prophecie , answered , Enuiest thou for my sake ? yea I would to God all the lords people were prophets . And we must be of the same minde with Iohn Baptist , who hearing by his disciples that the people left him and followed Christ , said , his ioy was fulfilled , for Christ must increase , and he must decrease . And so we must be glad and content when we see the prosperitie of our neighbours any way . Now the cause why the common people ioyne with them was , because the chiefe Priests and the Scribes & Elders had perswaded them to a bad conceit of Christ. Hence it appeares that it is most requisite for any people , be they neuer so good , to haue good magistrates , & godly rulers to gouerne them by wise and godly counsell . The necessitie hereof was well knowne to Iethro Moses father in law , though he were a heathen man : for he biddeth Moses to prouide among all the people men of courag● fearing God , men dealing truly , hating couetousnesse , and appoint them to be rulers ouer the people . Teaching vs , that if couetous , malitious , and vngodly men , not fearing God● goe before the people , they also shall in all likelihood be carried into the like sinnes by their example . The next point concernes the place where they accuse him , which was at the doore of the common hall : for hauing brought him before the counsell at Ierusalem and there condemned him of blasphemie , afterward they bring him into the common hall where Pilate sate iudge . Yet did they not enter in , but staied without at the dore , least they should be defiled , and be made vnfit to eate the passeouer . In which practise of theirs , we are to marke an example of most notable both superstition , and most grosse hypocrisie . For they make no bones to accuse and arraigne a man most iust and innocent , and yet are very strict and curious in an outward ceremonie . And in like maner they make no conscience to giue thirtie pieces of siluer to betray Christ : but to cast the same into the treasurie , they make it a great and heinous offence . And for this cause Christ pronounceth a woe vnto the Scribes and Pharises , calling them hypocrites : for , saith he , you tithe mynt , anyse , and commin , and leaue the weightie matters of the law , as iudgement , and mercie . And the very same thing we see practised of the Church of Rome at this day , and of sundrie Papists that liue amōgst vs : they will not eate flesh in Lent , or vpon any of the Popes fasting daies for any thing : and yet the same men make no conscience of seeking the bloode of the Lords annointed , and their dread soueraigne . And in this we see the most palpable , and most grosse hypocrisie of those that be of that Church . But shall we thinke that our owne Church is free from such men ? no assuredly : for take a view of the profession that is vsed among the people of England , and it will appeare that they place their whole religion for the most part in the obseruation of certaine ceremonies . The manner of most men is to come to the place of assemblies , where God is worshipped , & there mumble vp the Lords prayer , the commandements , and the beleefe in stead of praiers , which being done , God is well serued thinke they : whereas in the meane season they neglect to learne and practise such things as are taught them for their saluation by the ministers of Gods word . At the feast of Easter , euery man will be full of deuotion and charitie , and come to receiue the Lords Supper , as though he were the holiest man in the world ; but when the time is past , all generally turne to their old by as againe : and all the yeare after liue as they list , making no conscience of lying , slandering , fraud , and deceit in their affaires among men . But we must know that there is no soundnes of religion , but grosse hypocrisie in all such men : they worship God with their lippes , but there is no power of godlinesse in their hearts . The third point is , concerning the partie to whome they make this accusation against Christ , namely , not to a Iewe , but to a Gentile : for hauing condemned him in their Ecclesiasticall court before Caiphas the high priest , they bring him to Pontius Pilate the deputie of Tiberius Caesar in Iudea . Where we must obserue the wonderfull prouidence of God , in that not onely the Iewes , but the Gentiles also had a stroke in the arraignment of Christ , that that might be true which the Apostle saith , God shut vp all vnder sinne , that he might haue mercie vpon all . The fourth point is , the matter of their accusation : they accuse our Sauiour Christ of three things : I. that he seduced the people . II. that he forbad to pay tribute to Caesar. III. that he saide he was a king . Let vs well consider these accusations , especially the two last , because they are flat contrarie both to Christs preaching , and to his practise . For when the people would haue made him a King , after he had wrought the miracle of the fiue loaues & two fishes , the text saith he departed from among them vnto a mountaine himselfe alone . Secondly , when tribute was demanded of him for Caesar , though he were the Kings sonne , and therefore was freed ; yet saith he to Peter , least we should offend them goe to the sea , and cast in an angle and take the first fish that commeth vp , and when thou hast opened his mouth , thou shalt finde a piece of twentie pence , that take and giue vnto them for thee and me . And when he was called to be a iudge to deuide the inheritance betweene two brethren , he refused to doe it , saying , Who made me a iudge betweene you ? Therefore in these two things , they did most falsly accuse him . Whereby we learne , that nothing is so false and vntrue , but the slanderer dare lay it to the charge of the innocent : the tongues of the slanderers are sharpe swords , and venemous arrowes , to woūd their enemies : their throats are open sepulchres , the poyson of aspes is vnder their lippes . If a man speake gracious words , his tongue is touched with the fire of Gods spirit : but as S. Iames saith , the tongue of the wicked is fire , yea a world of wickednes , and it is set on fire with the fire of hell : therefore let this example be a caueat to vs all , to teach vs to take heede of slandering , for the deuill then speakes by vs , and kindles our tongues with the fire of hell . The fifth point is , the manner of their accusation , which is diligently to be marked : for they doe not onely charge him with a manifest vntruth , but they beseech Pilate to put him to death , crying , a Crucifie him , crucifie him : in so much that Pontius Pilate was afraid of them : where we see how these shamelesse Iewes goe beyond their compasse , and the bounds of all accusers , whose dutie is to testi●ie onely what they know . Now in the matter of this their accusation , appeares their wonderfull inconstancie . For a little before when Christ came to Ierusalem riding vpon an asse , shewing some signes of his kingly authoritie , they cut downe branches from the trees , and strawed them in the way , crying , Hosanna , Blessed is he that commeth in the name of the Lord : but now they sing another song , and in stead of Hosanna , they crie , Crucifie him , crucifie him . And the like inconstancie is to be found in the people of these our times . They vse to receiue any religion that is offered vnto them : for in the daies of King Edward the sixth , the people of England receiued the Gospel of Christ : but shortly after in Queene Maries time , the same people receiued the wretched and abhominable doctrine of the church of Rome . And not many yeares after when it pleased God to bring againe the light of his glorious Gospel by our gracious Prince , the same people turned from poperie , and embraced the true religion againe . And thus with the Iewes one while they crie Hosanna to Christ , and receiue his Gospel ; and shortly after they crie , Crucifie him , crucifie him , by embracing idolatrous poperie . Let vs therefore learne in the feare of God , by the ficklenes of the Iewes● that sing two contrarie songs in so short a space , to acknowledge our inconstancie and weaknes in the matter of religion : whereby if God leaue vs 〈…〉 ●itle to our selues , we shall straightway forsake Christ , his Gospel , and all . T●●●●●ch of the accusation . Now followeth Christs examination before ●o●●●us Pilate : for when the Iewes had thus falsly accused him , then Pontius Pilate tooke him and brought him into the common hall , and asked him this question , Art thou the King of the Iewes ? Now Christ beeing thus examined , made as Paul also testifieth , a good confession . The summe thereof stands in foure heads . The first is , that he confesseth himselfe to be a King ; not such an one as they accused him to be , yet a true King. Whence we may learne diuers instructions : first , that euery Christian man in the midst of his miserie and affliction , hath one that is most sufficient euery way to defend him against all his enemies , the world , the flesh , and the deuill . For this King can doe whatsoeuer he will : and therefore when the legion of deuills would enter into a herd of swine , they could not without his leaue . And when the Centurions daughter was dead , he but spake the word and shee arose . And when Lazarus was dead , and had lien in the graue foure daies , he but saide , Lazarus come forth , and he came forth bound hand and foote . Yea euen hell and death giue place to his word , and nothing can resist his power . And therefore he that is a true member of Christ , needes not to feare any enemies be they neuer so great or so many . And againe , as Christ is able , so is he readie and willing to saue and defend all that beleeue in him . For he it is that gaue his life for his subiects , which no King would doe , and shedde his blood for their redemption : which he would neuer haue done , if he had not desired their saluation . Secondly , whereas Christ is a mightie King , which can doe whatsoeuer he will , let all such among vs that haue hitherto liued in ignorance , and by reason of ignorance liue in their sinnes , at length begin to come vnto him , and doe him homage , and with penitent hearts fall downe before him : otherwise if they continue in their old rebellions , let them know whatsoeuer they be , high or low , that he hath a rod of iron in his hand to bruise them in pieces ; their soules shall smart for it : as both Pilate , Caiphas , and the rest of the Iewes were with a full cup rewarded for crucifying the Lord of life . And if Christ cannot draw thee in this life from thy crooked waies , be sure at the houre of death he will breake thee in pieces like a potters vessell . This must we learne in regard of the first point , that he said plainely , He was a King. Now follows the second part of his confession , namely that his kingdome was not of this world . Where he sets downe what kinde of King he is ; he is no earthly king , his kingdome stands not in the power of men , nor in earthly and outward gouernment ; but his kingdome is spirituall , and his gouernment is in the very hearts and consciences of men . His kingdome is not outward to be seene of men , but inward in the heart and ●oule ; and therefore it is onely begunne in this life , and is continued and accomplished in the world to come in the kingdome of glorie : where Christ shall be all in all in the hearts and consciences of all the Elect. Now then , if this be so , howsoeuer Satan haue heretofore raigned in vs , and made our hearts as it were his pallaces : yet now let vs prepare a roome for Christ that he may come and dwell in vs : let him rule our hearts , wills , and affections , that they may become conformable to his will : let vs resigne our selues wholly to be ruled by him , that his spirituall kingdome may be in vs. This kingdome in the heart and conscience is the pearle and hidde treasure , which when a man findeth , he sells all that he hath and buieth it . Let vs therefore in the feare of God , esteeme it as the most pretious thing that may be , and so liue in this world , as that Christ may rule inwardly in vs , by his word and spirit . And againe seeing this regiment of Christ is heauenly , and the full manifestation of it is reserued till the life to come : we must therefore vse this world and all things in it , as honour , wealth , ease , and libertie , as though we vsed them not . As a trauailer vseth his staffe in his iourney ; as long as it doth further him , so long he will carrie it with him ; but when it hindereth him , then he casts it away : so must we vse the things of this life , namely as long as they are helps to further and make vs fitte for the kingdome of heauen , but if they be any hinderance to this spirituall regiment of Christ , we must renounce them and cast them away , be they neuer so pretious to vs. The third point of Christs confession is , concerning the meanes whereby he gouerneth his kingdome : I came ( saith he ) into this world to beare witnesse of the truth , that is , to preach the Gospell and doctrine of saluation : and hereby he teacheth that the outward administration of his kingdome , stands specially in the preaching of the word , which is a principall ordinance of his , seruing to gather his Church from the beginning of the world to the ende thereof . And for this cause he hath in all ages set apart chosen ministers for the publishing of the doctrine of the Gospell . And hence it is manifest that the gift of prophecie , is the greatest gift that God bestowes on his Church for the building thereof . And therfore it ought to be most highly esteemed , as a most pretious iewell . And for this cause also the schooles of learning are to be reuerenced & maintained , & all other meanes vsed for the furthering of them ; because they are vnder God the fountaines and welsprings of this gift of prophecie . The last point is , concerning the subiects of Christs kingdome , expressed in these words , They which are of the truth , heare my voice . In which he sets down the true marke of his seruants and subiects , that they are hearers of that heauenly and sauing word which he reuealed from the bosome of his father . It may be alleadged the most wicked men vpon earth , yea the deuils themselues may be hearers of the truth of Christ. Ans. There be two kind of hearers : one which heareth onely the outward sound of the word with his bodily eares , and he hauing eares to heare doth not heare : the secōd , is he that doth not only receiue the doctrine that is taught with his eares , but also hath his heart opened to feele the power of it , and to obey the same in the course of his life . This distinction is notably set forth by Dauid , saying , Sacrifice and burnt offerings thou wouldest not haue : but my eares hast thou pierced : whereby he insinuates as it were two kinds of eares : one that is deafe and cannot heare : and thus are the eares of all men by nature in hearing the doctrine of saluation : the other is a newe eare pierced and bored by the hand of God , which causeth a mans heart to heare the sound and operation of the word , and the life to expresse the truth of it . Now the subiects of Christs kingdom are such , as with the outward hearing of the word , haue an inward hearing of the soule , & grace also to obey : & therefore all those that make no conscience of obedience to the word of god preached vnto them , are no lesse then rebels to Christ. We may perswade our selues that we are good subiects , because we heare the word & receiue the Sacraments , but if our liues abound with sinne , and if our hearts be not pierced through by the sword of Gods spirit , whether we be high or low , rich or poore , let vs be what we will be , we are no right subiects indeed , but rebells & traytours vnto the euerliuing God. It may be hereafter God will giue further grace ; but as yet all impenitent persons , though liuing in the midst of Gods church , are no obedient and faithfull subiects : & therfore while we haue time , let vs labour to performe in deede that which we doe in word professe . Thus much of the examination and confession of Christ. Now followeth the third point concerning the pollicies which Pilate vsed to saue Christ : and they are three . First , when he heard that Christ was of Galilee , he tooke occasion to send him to Herod , thinking thereby to shift his hands of him , and not to shed his blood . In which pollicie , though he seeme vnwilling to put Christ to death , yet herein he is a most vniust iudge : for hauing giuen testimonie of Christ , that he is innocent , he ought to haue acquitted him , and not haue sent him to Herod for further iudgemēt . In Herods dealing with Christ , we may obserue these points . The first , that he is wonderfully glad of his cōming . Why so ? the text saith , because he was desirous to see him of a long season , because he had heard many things of him , and trusted to haue seene some signe done by him . Here marke how he reioyced , not in Christ because he was Christ , that is , his Messias and redeemer , but because he wrought myracles , signes , & wonders . And so it is among vs at this day : it is a rare thing to finde a man that loueth Christ , because he is Christ : some loue Christ for honour , some for wealth , & others for praise : that is , because they get honour , wealth , and praise by confessing his name . Againe , many professe Christ , onely because it is the law and custome of their nation . But we must learne to be of this minde , to loue Christ , because he is Christ , euen for himselfe , and not for any other sinister respect : & we must reioyce in Christ for himselfe , though we neuer haue profit nor pleasure , neither honour or wealth by him . And if we loue him for wealth or pleasure , or for any other ende but for himselfe alone , when these things are taken away , then we shall vtterly forsake Christ in like manner . The second point is , that Herod desires Christ to worke a miracle . He can be content to see the works of Christ , but he cannot abide to heare his word , and to beare his yoke . Like to him are many in these daies , which gladly desire to heare the Gospel of Christ preached , onely because they would here speach of some strange things , laying aside all care and conscience to obey that which they heare . Yea many in England delight to read the straunge histories of the Bible ; & therefore can rehearse the most part of it , ( and it were to be wished that all could doe the like : ) yet come to the practise of it , the same persons are commonly found as bad in life & conuersation , yea rather worse then others . Let vs therfore labour that with our knowledge we may ioyne obedience , & practise with our learning ; & as well to be affected with the word of Christ , as with his works . The third point is , that Herod derides Christ , & sends him away , cloathed in a white garment . This is that Herod whom Christ called a foxe ; who also when he heard Iohn Baptist preach , did many things , and heard him gladly . How then comes Herod to this outrage of wickednes , thus to abuse Christ ? Ans. We must know , that although Herod at the first hea●d Iohn preach , yet withall he followed his owne affections , and sought how to fulfill the lusts of his flesh . For when Iohn told him that it was not lawfull ●or him to haue his brother Philips wife , he cast him in prison , and afterward ●ut off his head for it : after which offence , he is growne to this height of impietie , that he now despiseth Christ , & can not abide to heare him . Where we learne , that as we are willing to heare Gods word preached , so withall we must take heede that we practise no manner of sinne ; but make conscience of euery thing that may displease God. Thou maist , I graunt , be one that feareth and fauoureth Iohn Baptist for a time , wallowing in thy olde sinnes : but after a while , yeilding to the swinge of thy corrupt heart , thou wilt neuer heare Iohn , nor Christ himselfe , but hate and despise them both . This is the cause why some which haue beene professours of religion heretofore , and haue had great measure of knowledge , are now become very loose persons , and can not abide to heare the word preached vnto them ; the reason is , because they could not abide to leaue their sinnes . Therefore that we may begin in the spirit and not ende in the flesh , let euery one that calls on the name of the Lord depart from iniquitie . Now follows the second pollicie of Pilate . For when he saw the first would not preuaile , then he tooke a new course : for he tooke Iesus into the common hall and s●ourged him , and the souldiers platted a crowne of thornes and pu● it on his head , and they put on him a purple garment , and said , Haile King of the Iewes , and smote him with their roddes . And thus he brought him forth before the Iewes , perswading himselfe that when they saw him so abased , and so ignominiously abused , they would be content therewith , and exact no greater punishment at his hands : thinking thus to haue pacified the rage of the Iewes and so to haue deliuered Christ from death , by inflicting vpon him some lesser punishment . This pollicie is as it were a looking glasse , in which we may behold of what nature and condition all plotts and pollicies of men are , which are deuised and practised without the direction of Gods word . In it we may obserue two things : the first is , the ground thereof ; which is a most silly , simple , or rather senslesse argument . For he reasoneth vs : I finde no fault in this man , therefore I will chastise him and let him goe . A man would hardly haue thought , that one hauing but common sense , would haue made such a reason , much lesse a gre●t iudge sitting in the roome of God. But in him we may behold and see the ground of all humane pollicie which is beside the word of God , namely the foolish and blind reason of men . The second thing to be considered is , the proceeding and is●ue of this pollicie . Pilate must either whippe Christ beeing innocent ; or put him to death : which are both sinnes and great offences . Now he maketh choice of the lesser , which is to whippe him , and is perswaded that he ought to doe so : whereas of two sinnes or euils , a man ought to doe neither . And in doing this , Pilate beginnes to make a breach in his conscience ; and that is the fruit that all politicks reape of their deuis●s , which proceede by the light of their owne reason , without the word of God. By this example , we are admonished of two things : first , that before we enterprise any businesse , we must rectifie our iudgements by Gods word . Dauid was a most wise King , and no doubt , had withall a graue and wise counsell , but yet he preferred the word of God before all , saying , Thy tes●●m●●ies are my counsellers . Secondly , in our proceedings we must keepe an vpr●ght , pure , and vnblameable conscience , as Paul exhorteth Timothie to haue the mysterie of faith in a pure conscience ; giuing vs thereby to vnderstand , that a good conscience is at it were a chest or cupboard , in which we are to keepe and locke vp our religion , and all other graces of God , as the most pretious iewells that can be : and that if we suffer this chest to be broken vp , all our riches and iewels are gone . But let vs yet viewe the dealing of Pilate more particularly : he whippes Christ , puts on him a purple garment , puts a reede in his hand , sets a crowne of thornes vpon his head , and causes the souldiours to mocke him , and spit in his face . Now in this that Christ standing in our roome , was thus shamefully abused , we must consider what was due vnto euery one of vs for our sinnes , namely shame & reproch in this life , & in the life to come endles confusion . And we see the confession of Christ to be true which he made to Pilate , that his kingdome was not of this world ; for if it had beene so , they would haue put a crowne of gold vpon his head , and not a crowne of thornes , which nothing at all beseemed an earthly king : and in stead of a reede they would haue put a scepter into his hand : and in stead of buffetting and spitting on him , they would haue adored him , and fallen downe before him . Againe , whereas Chri●● our head in this world , ware no other crown but one made of tho●ns , it serueth to teach all those that are the members of Christ , that they must not looke for a crowne of glorie in this life ; because that is reserued for the life to come . And if we would then weare the crowne of glorie with Christ ; we must here in this life weare a crown of thornes , as he did : for as Paul saith , If we suffer with Christ , we shall also raigne with him : and that which was fully verified in Christ the head , must in some sort be verified in euery true member of Christ. Pilates third pollicie was this ; when he sawe that neither of the two former would preuaile , he comes forth vnto the Iewes , and makes an oration to this effect ; that nowe was the feast of the passeouer , and that they had a custome that the Gouernour should then deliuer vnto the people a prisoner whome they would : therefore he asked them whether he should let loose to them Barrabas , or Iesus which is called Christ : this Barrabas was a notable malefactour , that with insurrection had committed murther . And thus Pilate cunningly matcheth Christ with Barrabas , thinking that the Iewes would rather chuse him then Barrabas beeing a notorious malefactour , not worthie to liue on the face of the earth : and by this meanes he thought to haue deliuered Christ from death , though otherwise he accoūted him as a malefactour . The ground of this pollicie ( as we see ) is an old custome of the Iewes , that a prisoner should be let loose at Easter . And it may be the ende of this custome was , to increase the solemnitie of the feast . But whatsoeuer in trueth the ende was , the fact it selfe was but a prophanation of the time , and an abomination before the Lord : for Salomon saith , He that iustifieth the wicked , & condemneth the iust , euen they both are abominatiō before the Lord. The like practise takes place with many in these daies , who thinke the Lords day neuer well spent vnlesse they may adde solemnitie thereunto , by reuel & riot , by frequēting of tauerns and alehouses . And furthermore , where Pilate matcheth Christ beeing innocent with Barrabas , and the people preferre him before Christ , hauing libertie to choose either ; it shewes that God in his prouidence had appointed that Christ should not stand in his owne roome before Pilate , but in our roome and steade , as a Mediatour betweene God and vs. And in this fact of the people we see howe sinne by degrees takes hold of men and that speedily . Who would haue thought that these Iewes , which a little before cried Hosanna , and spread their garments before Christ in the way , would euer haue preferred a murtherer before him ? But it was the doing of the high priestes , the Scribes , and Pharises , who did animate and stirre them vp to this wickednes : and hereupon when they had yeelded first to to attach him , and then to accuse him , they are carried to an higher degree of impietie , namely to seeke his blood : and least he should escape their handes , they plunge themselues deeper yet preferring a wretched murtherer , euē seditious Barrabas before him . This must teach euery one of vs to take heede of the beginnings euen of the least sinnes ; for the deuill is cunning , he will not plunge a man into the greatest sinnes at the first : but this manner is , by little and little to creepe into the heart : and hauing once possession thereof , by steppes to bring men to the height of sinne , and that with speede . We must therefore in the feare of God preuent sinne betimes , and at the first motion cut off all occasions hereof : that which Paul saith of heresie , comparing it to a canker or gangrene , may be ●aid of all sinne . The nature of the gangrene is to runne from one ioynt to another , from the toe to the foote , from the foote to the legge , from the legge to the thigh , til it haue wasted and destroyed the life of the bodie : so giue any sinne but an entrance , and it will soone ouerspread the whole man : and if the deuill may be suffered but to put one talent into thy heart , he will presently winde himselfe into thee , his head , his bodie and all . The Psalmist saith , that he is blessed that taketh the children of the Babylonians and dasheth them against the stones ; and as truely it may be said , blessed is the man that dasheth the head of his sinnes against the ground while they are young , before they get strength to ouermaster him . Thus haue we seene the pollicies of Pilate : now followeth the absolution of Christ : for when Pilate had vsed many meanes to deliuer him , and none would preuaile , then he absolues him , by giuing diuers testimonies of his innocency : for he came forth three times , and bare witnesse thereof : and last of all he testified the same by washing of his handes , which rite signifieth properly the defiling of the handes before , but as yet Pilate had not defiled his handes , and therefore he vsed it as a token , to shewe , that Christ was innocent , and that he would not defile his owne hands with innocent bloode . There were three causes that mooued Pilate to absolue Christ. First he sawe that hee was a iust man , as Saint Matthew noteth , and that the high priests and people had deliuered him vp of enuie , as Saint Marke saith . By this it is plaine , that a very Pagan or infidell may in some things goe beyond such as be in Gods Church , hauing better conscience , and dealing more iustly then they . Pontius Pilate was a heathen man and a Gentile , the Iewes were the Church and people of the liuing God : yet he sees plainely that Christ was a iust man , and therupon is mooued to absolue him : whereas the Iewes which should be men of conscience and religion , seeke his death . And thus a very Pagan may otherwhiles see more into a matter then those that be reputed of the Church . And this must admonish all such as professe the Gospell to looke vnto their proceedings , that they doe al things with vpright conscience : for if we deale vniustly in our proceedings , we may haue neighbours , men of no religion , that wil looke through vs , and see the gros●e hypocrisie of our profession , which also would be loath to doe those things which wee doe . The second cause that mooued Pilate to absolue Christ , was his wiues dreame : for when he was set downe vpon the iudgement seate , shee sent vnto him , saying , Haue thou nothing to doe with that iust man : for I haue suffered many things in a dreame by reason of him . Dreames are of three sortes : naturall , rising from the constitution of the bodie : diabolicall , such as come by the suggestion of the deuill : diuine , which are from God. Some haue thought that this dreame was of the deuill ; as though he had laboured thereby to hinder the death of Christ , and consequently our saluation : but I rather thinke it was occasioned by the things which shee had heard before of Christ , or that it was immediatly from God , as the dreames of Pharao and Nabuchodonoser , and serued for a further manifestation of Christs innocency . Here it may be asked , whether we may regard our dreames now , as Pilates wife did or no ? Ans. We haue the bookes of the olde and newe testament to be our direction , as Esai saith : to the lawe & to the testimonie , they must be our rule and guide . In these daies we must not looke to be taught by visions and dreames : yet shal it not be amisse to obserue this caueat concerning dreames , that by them wee may gesse the constitution of our bodies , and oftentimes at the sinnes whereunto we are inclined . The last motiue which caused Pilate to absolue Christ was a speech of the Iewes : for they said , that Christ ought to die by their law , because he said he was the sonne of God. And the text saith , when Pilate heard that , he was afraid . Marke how a poore Painym that knewe not Gods word , at the hearing of the name of the sonne of God is stricken with feare . No doubt hee shall rise in iudgement against many among vs that without all feare rend the name of god in peeces by swearing , blaspheming , cursed speaking . But let all those that feare the Lord learne to tremble and be afraid at his blessed name . Thus much for the causes that mooued Pilate to absolue Christ : as also for the second part of Christs arraignment , namely his accusation . Now followes the third part , which is his condemnation : and that is twofold . The first by the Ecclesiasticall assemblie and counsell of the Iewes at Ierusalem , in the high priests hal before Caiphas . The tenour of his condemnation was this . He hath blasphemed , what haue we any more neede of witnesses , he is worthie to die ? The cause why they saie not he shall die , but , he is worthy to die , is this . The Iewes had two iurisdictions , the one Ecclesiasticall , the other ciuill , both prescribed and distinctly executed by the commandement of God , till the time of the Machabees , in which both iointly together came into the handes of the priests : but afterward about the daies of Herod the great , the Romane Emperour tooke away both iurisdictions from the Iewes and made their kingdome a prouince , so as they could doe no more but apprehend ; accuse , and imprison : as doth appeare by the example of Saul , who gate letters from the high priest to Damascus , that if hee found any either man or woman that beleeued in Christ , he might bring them bound to Ierusalem , and imprison them : but kill or condemne they could not . By the fact of this Counsell wee learne sundrie points : first , that generall counsels and the Pope himselfe sitting iudicially in his consistorie may erre . If there were any visible Church of God at the time of Christs arraignment vpon the face of the whole world , it was no doubt the Church of the Iewes . For Caiphas the high priest was a figure of Christ , the Scribes and Pharises sate in Moses chaire , and Ierusalem is called by Christ , the holy citie , Math. 4.5 . and 27.53 . Yet for al this that which was foretold is now verified , namely that the chiefe corner stone should be reiected of master builders . For by the generall consent of the counsell at Ierusalem , Christ the head of the Catholike Church and the redeemer of mankinde is accused of blasphemie , and condemned as worthie of death . Wherefore it is a meere dotage of mans braine to auouch , that the Pope cannot possibly erre in giuing a definitiue sentence in matters either of faith or maners . Neither can the Church of Rome plead priuiledge , for Ierusalem had as many prerogatiues as any people in the worlde could haue . Againe , by this we see there is no reason why we should ascribe to any man or to oecumenicall counsels themselues , absolute and soueraigne power to determine and giue iudgement in matters of religion , considering they are in danger to be ouertaken with notable slippes and errours . And therefore the soueraignitie of iudgement is peculiar to the sonne of god , who is the only doctour and law-giuer of the Church : and he puts the same in execution in and by the written word . As for the speech of the papists calling the Scriptures a dumbe Iudge , it is little to be regarded : for the Scriptures are , as it were , the letter of the liuing God sent from heauen to his Church vpon earth : and therefore they speake as plainely and as sufficiently vnto vs of all matters of faith , as a man can speake vnto his friende by letter , so be it , we haue the gift of discerning . Yet doe we not barre the Church of God from all iudgement . For the ministeriall power of giuing iudgement both publikely and priuatly is graunted vnto it of God : and that is to determine and giue sentence of matters in question according to the word as the lawyer giues iudgement , not according as he will , but according to the tenour of the law . Thirdly wee learne , that personall succession is no vnfallible marke of the true faith , and of true pastours ; vnlesse withall be ioyned succession in the doctrine of the Prophets and Apostles . For Caiphas held his office by succession from Aaron : and yet in publike assembly condemned the Messias spoken of by Moses and the prophets . Therefore the succession of bishops of Rome from Peter is of no moment , vnlesse they can prooue that their religion is the religion of Peter , which they can neuer doe . And thus much of Christs first condemnation . The second was by Pontius Pilate , who sate in an other court as a ciuill iudge , and the tenour of his sentence was , that the Iewes should take him and crucifie him . Here we must consider the reasons that mooued Pilate to determine thus : the first was , the impatience of the Iewes : he for his part was loath to defile his handes with innocent blood , but the Iewes cried , his blood be vpon vs , and on our children : which according to their wish came vpon them within fewe yeares after , and so remaineth still vnto this daie . By which we are taught to take heede of imprecations against our selues , our children , or seruants , or any other creatures : for God heareth mens praiers two waies : either in mercy , or in his wrath and danger . If thou curse thy selfe , or any other , except thou turne vnto the Lord by speedie repentance , he may heare thy praier in his wrath , and verifie thy curse vpon thee to thy vtter confusion . The second reason that mooued Pilate to condemne Christ was , because he feared men more then God : for beeing deputie vnder Tyberius Cesar ouer the prouince of Iudea , for feare of loosing his office , and of displeasing the Iewes , hee condemned Christ after hee had absolued him : whereby wee see , that it is a grieuous sinne to feare dust and ashes more then the liuing God. And therefore Saint Iohn saith , that the fearefull shall haue their portion in the burning lake : that is , such as are more afraide of man then of God. And this sinne in Pilate wanted not his iust rewarde : for not long after he lost his deputie-shippe , and Cesars fauour , and fled to Vienna ; where liuing in banishment , he killed himselfe . And thus God meetes with them that feare the creature more then the Creatour . That we may therefore auoid the heauie hand of God , let vs learne to feare God aboue all : else we shall dishonour God , and shame the religion which we professe . The proper ende of Christs condemnation set downe though not in Pilates will , yet in Gods eternall counsell was , that he might be the cause of absolution at the barre of Gods iustice vnto all those whatsoeuer they are which shall come to life eternall . For we must still remember , that when Christ was condemned by mortall Iudges , he stood in our place , and in him were all our sinnes condemned before God. Therefore to conclude this point ; if this were the ende of the counsell of God , to haue his owne sonne condemned by Pontius Pilate a mortall iudge , that we might not be condemned but absolued before Gods iudgement seate : let vs all labour to haue this absolution sealed vp in our hearts by the testimonie of Gods spirit . For one day we must come to the barre of Gods iudgement : and if wee haue not an absolution by Christs condemnation at Pilates earthly barre , let vs looke for nothing else but the fearefull sentence of condemnation at the celestiall barre of Gods iustice , to be vttered at the day of the last iudgement . If a man should commit such an heynous offence , as that he could no other way escape death but by the Princes pardon , he neither would nor could be at rest , till by one meanes or other he had obtained the same , and had gotten it written and sealed : which done , he would carrie it home , locke it vp safe and sound , and many times looke vpon it with great ioy and gladnesse . Well , this is the case of euery one of vs : by nature we are rebells and traytours against God , and haue by our sinnes deserued tenne thousand deaths . Now our onely stay and refuge is , that Christ the sonne of God was condemned for vs : and therefore in Christ we must sue for pardon at Gods hands , and neuer rest till we haue the assurance thereof sealed vp in our hearts and consciences : alwaies remembring , that euer after we lead a new life , and neuer commit the like sinnes against God any more . It were a blessed thing if this would enter into our hearts : but alas , we are as dead in our sinnes as a dead carkasse is in the graue . The Ministers of God may teach this often vnto vs , and we may also heare the same : but satan doth so possesse mens hearts , that they seldom or neuer begin to beleeue or receiue it till it be too late . Euery one can say , God is mercifull , but that is not enough : for Christ beeing most righteous was condemned , that thou beeing a wretched sinner mightest be saued : and therefore thou must labour for thy selfe , to haue some testimonie of thine absolution by Christs condemnation , sealed vp in thine owne conscience , that thou maist more assuredly say , God is and will be mercifull vnto thee . Hauing spoken of the whole arraignment of Christ , and of his passion in generall . Now let vs proceede to the parts of the passion , which are three : Christs Execution , his Buriall , and his Descending into hell . This beeing withall remembred , that these three parts , are likewise three degrees of Christs humiliation . Christs Execution is that part of his passion , which he bare vpon the crosse , expressed in the words of the Creede , he was crucified , and died . In handling of it we must obserue fiue things : I. the person that suffered : II. the place where he suffered . III. the time when he suffered . IV. the manner howe he suffered . V. the excellencie of his passion . For the first , the person that suffered was Christ the iust , as Peter saith , Christ also hath once suffered for sinnes , the iust , for the vniust : and againe , Christ Iesus the iust ( saith S. Iohn ) is the reconciliation for our sinnes . And in his execution , we shall haue manifest declarations of his righteousnes and iustice , consisting in two most worthie points . First , when he was vpon the crosse , and the souldiours were nailing his handes and feete thereunto , and racking his bodie most cruelly , he praied , Father , forgiue them , they know not what they do . These souldiers were by al likelihood the very same that apprehended him , and brought him before Caiphas , and from thence to Pontius Pilate , and there platted a crowne of thornes and set it on his head , & buffeted him , and spitefully intreated him as we haue heard : and yet Christ speakes no worde of reuenge vnto them , but with all patience in the very extremitie of their malice and iniurie , he praieth vnto his father to forgiue them . Hence wee are taught that when iniuries are done vnto vs , we ought to abstaine from all affection of reuenge , and not so much as manifest the same either in word or deede . It is indeede a hard lesson to learne and practise : but it is our parts to indeauour to do it : and not onely so , but to be readie for euil to doe good : yea , euen at that instant when other men are doing vs wrong : euen then ( I say ) wee must be readie , if it be possible to doe them good . When as Christs enemies were practising against him all the treacherie they could , euen then he performeth the worke of a Mediatour , and praieth for them vnto his father , and seeketh their saluation . Againe , whereas Christ praieth thus , Father , forgiue them , we gather , that the most principall thing of all that man ought to seeke after in this life , is the forgiuenesse of sinnes . Some thinke that happines consisteth in honour , some in wealth , some in pleasure , some in this , some in that : but indeed the thing which we should most labour for , is reconciliation with God in Christ , that wee may haue the free remission of all our sinnes . Yea this is blessednes it selfe , as Dauid saith , Blessed is he whose iniquitie is forgiuen , and whose sinne is couered . Here then beholde the madnesse of the men of this worlde , that either seeke for this blessing in the last place or not at all . The second testimonie of Christs righteousnesse giuen in the middest of his passion was , that he behelde his mother standing by , and commended her to the custodie of Iohn his disciple : whereby he gaue an example of most holy obedience vnto the fifth commandement , which prescribeth honour vnto father and mother . And this his fact sheweth , that the obseruing of this commandement standeth not in outward shew and reuerence onely ; but in a godly recompence , in procuring vnto parents all the good we can , both concerning this and a better life . It often falls out that children be as it were Cains to father and mother : some raile on them , some fight with them ; others see them pine away and sterue , and not releeue them . But all dutiful children must here learne , that as their parents haue done many duties vnto them , and brought them vp : so they againe must in all reuerence performe obedience vnto them both in word and deede : and when occasion is offered releeue them , yea in all they can , doe good vnto them . Againe in this we may see what a wretched state is that which the Church of Rome calleth the state of perfection ; namely to liue apart from the companie of men , in fasting and praying all the daies of a mans life : for hereby the bond of nature is broken , and a man can not do the dutie vnto his parents which Gods lawe requireth , and Christ here himselfe practiseth , nor the duties of a member of Christ which are to be done to the whole Church , and to the rest of the members thereof . The place where Christ suffered is called Caluarie or Golgotha , that is , the place of dead mens skulles , without the walles of Ierusalem . Concerning the reason of this name , men bee of diuers opinions . Some say it was so called , because Adam was buried there , and that his skull beeing there found gaue the name to the place . And this is the verie opinion of some ancient diuines , that Christ was there crucified where Adam was buried ; but because it hath no certaine grounde , I leaue it as vncertaine . Others thinke it was called Caluarie , because the Iewes were wont to carrie out the bones of the dead men , and there to heape them togither , as in times past the manner was in the vauts of sundrie Churches in this land . And some others thinke it was called Golgotha or Caluarie , because theeues and murtherers , and malefactours were there executed , stoned , burned : whereby it came to passe that many skulls and bones of dead men were found there . The time when Christ was executed , was at the Iewes passeouer , when not onely the Iewes , but also many Proselytes of many countries and nations were assembled : and therefore this execution was not in a priuate corner , but openly in the viewe of the world . For as he was a Sauiour not to the Iewes onely but also the Gentiles : so it was very requisite that his death should bee publike before all men both Iewes and Gentiles . As for the houre of the day , in which he suffered , there is some difficultie in the Euangelists : for S. Iohn saith , that he was condemned about the sixt houre of the day : and Saint Marke saith , he was crucified the third houre . Hence it may be demaunded , howe both these can stand togither . Ans. Howesoeuer the Iewes naturall daie beganne at euening , yet the arti●ificiall daie beganne at sunne-rising , and ended at sunne-setting : and it was diuided two waies . First , into twelue partes called twelue houres , whether the daies were longer or shorter . Secondly into foure partes or quarters , and euery part contained three houres : as from the first houre to the third was one part called morning : from the third houre to the sixt , another part called the sixt houre : from the sixt houre to the ninth , the third part called the ninth houre : and from the ninth houre to the twelfth , the fourth part called euening . Nowe when Saint Iohn saith , Christ was condemned about the sixt houre : it must be vnderstood of the second quarter of the daie , called the sixt houre : and whereas Saint Marke saith he was crucified the third houre of the day , hee speakes of the lesser houres , twelue whereof made the whole day : and thus they both agree , for the third houre of the day and the beginning of the second quarter followe each other immediately . Againe it may be answered , that Christ was condemned at sixe of the clocke after the Romane account , which begins the day at midnight ; and crucified at three ( which is nine of the clocke in the morning with vs ) after the Iewes account who begin their artificiall day , as I said , at the sunne rising . The fourth and last point , is the order and whole proceding of Christs execution ; which may be reduced to foure heades : the I. his going to execution , the II. his crucifying , the III. his death , the IV. the consequents of his death . Againe in his going to execution we may consider many points . The first , that he is brought out of Ierusalem as a malefactour . For the old and ancient custome of the Iewes was to put those whome they iudged to be notorious offenders to death without their te●ts when they wandered in the wildernesse , and without the walls of Ierusalem , least they should any way be defiled with their blood . And this fell out by the speciall prouidence of God , that that might be fulfilled in Christ which was prefigured in the sacrifices of the old testament , when the bodies of beasts were not eaten of the priests , but burnt without the campe : therefore ( saith the holy Ghost ) euen Iesus that hee might sanctifie the people with his owne blood , suffered without the gates . Hence may all Christians learne to knowe their owne estate and condition : first , in this worlde they must looke to be accounted the ofscouring of the earth , and the filth of the word , as the Apostle saith , and wee must all prepare our selues to beare this estate . They that will be Gods children must not look to be better accepted of in the world then Christ was . Secondly by this euery one of vs must learne to bee content to vse this worlde , as straungers and pilgrimes ; beeing euery daie and houre and readie to leaue the same . For if Christ the sonne of God himselfe was brought out of Ierusalem , as not beeing worthie to haue his aboade there , then must euery christian man looke much more for the like extremitie . And therefore it is not good for vs to haue our hearts tied to the world , and to seeke alwaies to be approoued of the same : for that argueth that we are not like to Christ : but we must rather doe as poore pilgrimes in straunge countries ; and that is onely to looke for safe conduct thorough the miseries in this world , hauing in the meane season our hearts , wills , and affections set on the kingdome which is in heauen . The second thing is , that Christ was made to beare his owne crosse : for so it seemes the manner of the Romans was to deale with malefactours . And this must put vs in minde of that notable lesson which Christ himselfe taught his disciples ; namely , that if any man will be his disciple , hee must denie himselfe , take vp his owne crosse d●ily , and followe him : where by the crosse we must vnderstand , that portion of affliction , which god hath alotted to euery one of his children : for there is no child of God to whome he hath not measured out as it were some bitter cup of miserie in this life . And therefore Paul saith , Nowe reioice I in my suffering for you , and fulfill the rest of the fu●ferings of Christ in my fle●● . By Christs sufferings he meaneth not the passion of Christ , but the sufferings of the bodie of Christ , that is , the Church whereof Christ is the head . Moreouer we must suffer as he did , & that daily : because as one day followeth another , so one crosse comes in the necke of another . And whereas Christ beares the crosse that was laid on him by the handes of the souldiers , it must teach vs not to pull crosses vpon our selues , but waite til God lay them on vs ; and when that time comes we must willingly bend our shoulders , stoope downe , and take them vp ; whether they be in bodie or in soule : and that euery daie if it be Gods will so long as we liue : and by this shall we most notably resemble our Sauiour Christ. Thirdly , when Christ had carried his crosse so long til he could carrie it no longer , by reason of the faintnesse of his bodie , which came by buffets , whippings , and manifold other iniuries , then the souldiers meeting with one Simō of Cyrene a stranger , made him to beare the crosse : where we are put in mind , that if we faint in the way and be weari●ed with the burden of our aff●●ctions , God will giue good issue , and send as it were some Simon of Cyrene to helpe vs , and to be our comforter . The fourth point is , that when Christ was carrying his owne crosse , and was nowe passing on towards Golgotha , certaine women met him , and pitying his case wept for him : but Christ answered them and said , Daughters of Ierusalem , weepe not for me , but for your selues , and your children , &c. By this we are first of all taught to pitie the state of those that be in affliction and miserie , especially those that be the children of God : as the Apostle exhorteth vs , saying , Remember them that are in bondes , as though you were bound with them : and them that are in affliction , as though you were afflicted with them . In this lande by Gods especiall blessing we haue enioied the Gospell of Christ with peace a long time , whereas other countries and churches are in great distresse : some wallowe in palpable ignorance and superstition : others haue libertie to enioy the Gospell and want teachers : and some haue both the word and teachers & yet want peace , and are in continuall persecution . Nowe when we that haue the Gospel with peace doe heare of these miseries in our neighbour churches , wee ought to bee mooued with compassion towards them , as though wee our selues were in the same afflictions . Secondly , whereas Christ saith , Weepe not for me , but for your selues , he doth teach vs to take occasion by other mens miseries to bewaile our owne estate : to turne our worldly griefes into godly sorrowe for our sinnes , which causeth vs rather to weepe for our offences , thē for our friends , although euen this may also be done in a godly maner . When a man by bleeding at the nose is brought into danger of his life , the Phisitian lets him bloode in another place , as in the arme , and turnes the course of the blood another waie to saue his life : & so must we turne our worldly sorrowes for losse of goods or friendes , to a godly sorrowe for our offences against God : for as S. Paul saith ; Godly sorrowe causeth repentance vnto saluation , not to be repented of : but worldly sorrow causeth death . The fift point is , that when Christ was brought to the place of execution , they gaue him vineger to drinke mingled with mirrhe and gall : some say it was to intoxicate his braine , and to take away his senses and memorie . If this be true , we may here behold in the Iewes a most wicked part , that at the point of death when they were to take away the life of Christ , they for their partes had no care of his soule . For this is a dutie to be obserued of all magistrates , that when they are to execute malefactors they must haue a speciall regard to the good and saluation of their soules . But some thinke rather that this potion was to shorten and ende his torments quickly . Some of vs may peraduenture thinke hardly of the Iewes , for giuing so bitter a potion of Christ at the time of his death : but the same doth euery sinner that repenteth not . For whensoeuer wee sinne , we doe as much as temper a cup of gall , or the poison of aspes , and as it were giue it to God to drinke : for so God himselfe compareth the sinne of the wicked Iewes to poyson , saying , There vine is of the vine of Sodom , and of the vines of Gomorrha , their grapes are grapes of gall , their clusters be bitter , their wine is the poison of dragons , and the cruell gall of aspes . And for this cause we ought to thinke as hardly of our selues as of the Iewes , because so oft as we commit any offence against God , we doe as much as mingle ranke poison , and bring it to Christ to drink . Now afterward , when this cup was giuen him he tasted of it , but dranke not , because he was willing to suffer all things that his father had appointed him to suffer on the crosse , without any shortening or lessening of his paine . Thus we see in what manner Christ was brought ●orth to the place of execution : Now followeth his crucifying . Christ in the prouidence of God was to be crucified for two causes : one , that the ●igures of the old testament might be accomplished and verified . For the heaue-offering lifted vp and shaked from the right hand to the left , and the brasen serpent erected vpon a pole in the wildernesse , prefigured the exalting of Christ vpon the crosse . The second , that we might in conscience be resolued , that Christ became vnder the law and suffered the curse thereof for vs , and bare in his owne bodie and soule the extremitie of the wrath of God for our offences . And though other kinds of punishments were notes of the curse of God , as stoning and such like ; yet was the death of the crosse in speciall manner aboue the rest accursed , not by the nature of the punishment , not by the opinions of men , not by the ciuill lawes of countries and kingdomes , but by the vertue of a particular commandement of God , foreseeing what maner of death Christ our redeemer should die . And hereupon among the Iewes in all ages this kind of punishment hath beene branded with speciall ignominie , as Paul signifieth when he saith , He abased himselfe to the death , euen to the death of the crosse : and it hath beene allotted as a most grieuous punishment to most notorious malefactours . If it be said that the repentant thiefe vpon the crosse dyed the same death with Christ and yet was not accursed , the answer is , that in regard of his offences he deserued the curse and was actually accursed , and the signe of this was the death which he suffered , and that in his owne confession : but because he repented , his sinnes were pardoned , and the curse remooued . It may further be said , that crucifying was not knowne in Moses daies , and therefore not accursed by any speciall commandement of God in Deuteronomie . Answ. Moses indeede speakes nothing in particular of crucifying , yet neuerthelesse he doth include the same vnder the generall . For if euery one which hangs vpon a tree be accursed , then he also which is crucified ; for crucifying is a particular kinde of hanging on the tree . Lastly it may be alleadged , that Christ in his death could not be accursed by the law of Moses , becavse he was no malefactour . Answ. Though in regard of himselfe he was no sinner , yet as he was our suretie he became sinne for vs , and consequently the curse of the law for vs , in that the curse euery way due vnto vs , by imputation and application was made his . Furthermore Christ was crucified not after the manner of the Iewes , who vsed to hang malefactours vpon a tree binding them thereto with cords , and that when they were dead , but after the vsuall maner of the Romanes ; his bodie being partly nayled to the crosse , and partly in the nayling extreamely racked , otherwise I see not but that a man might remaine many daies togither aliue vpon the crosse . And here we haue occasion to remēber that the Papists who are so deuout and zealous towardes crucifixes are farre deceiued in the making of them . For first of all , the crosse was made of three pieces of wood , one fastened vpright in the ground to which the bodie & back leaned , the second fastened towards the top of the first ouerthwart , to which the hāds were nailed : the third fastened towards the bottome of the first , on which the feete were set and nailed : whereas contrariwise popish caruers and painters fasten both the feet of the crosse to the first : secondly the feete of Christ were nailed asunder with two distinct nailes , and not nailed one vpon another with one naile alone as Papists imagine , and that to the very bodie of the crosse : for then the souldiers could not haue broken both the legges of the theeues , but onely the outmost : because one of them lay vpon the other . Let vs now come to the vse which may be made of the crucifying of Christ. First of all here we learne with bitternesse to bewaile our sinnes : for Christ was thus cruelly nailed on the crosse , and there suffered the whole wrath of God , not for any offence that euer he committed , but beeing our pledge and suretie vnto God , he suffered all for vs : and therefore iust cause haue we to mourne for our offences , which brought our Sauiour Christ to this lowe estate . If a man should be so farre in debt that he could not be freed , vnlesse the suretie should be cast into prison for his sake ; nay , which is more , be cruelly put to death for his debt , it would make him at his wits end ; and his very heart to bleed . And so is the case with vs by reason of our sinnes ; we are Gods debters , yea bankrupts before him , yet haue we gotten a good suretie , euen the son of God himselfe , who to recouer vs to our former libertie was crucified for the discharge of our debt . And therefore good cause haue we to bewaile our estate euery day , as by the prophet it is said , They shall looke on him whome they haue pearced , they shall l●ment for him as one mourneth for his owne sonne : they shall be ●orie for him as one is sorie for his first borne . Looke as the blood followed the nailes that were stricken through the blessed hands and feete of Christ , so should the meditation of the crosse and passion of our Redeemer be as it were nayles and speares to pierce vs , that our hearts might bleed for our sinnes : and we are not to thinke more hardly of the Iewes for crucifying him then of our selues , because euen by our sinnes we also crucified him . These are the very nayles which pierce his hands and feete , and these are the speares which pierce through his side . For the losse of a little worldly pelfe , oh how are we grieued ! but seeing our transgressions are the weapons whereby the sonne of God was crucified , let vs ( I say it againe and againe ) learne to be grieued for them aboue all things , and with bleeding and melting hearts bow and buckle vnder them , as vnder the crosse . Secondly , Christ saith of himselfe , as Moses lift vp the serpent in the wildernes , so must the sonne of man be lifted vp : the comparison is excellent and worthie the marking . In the wildernes of Arabia the people of Israel rebelled against God , and thereupon he sent fierie serpents among them , which stung many of them to death : now when they repented , Moses was commanded to make a brasen serpent , and to set it vpon a pole , that as many as were stung might looke vnto it and recouer : and if they could but cast a glaunce of the eye on the brasen serpent , when they were stung euen to death , they were restored to health and life . Now euery man that liueth is in the same case with the Israelites ; Satan hath stung vs at the heart , and giuen vs many a deadly wound , if we could feele it , and Christ who was figured by the brasen serpent was likewise exalted on the crosse , to conferre righteousnesse and life eternall to euery one of vs : therefore if we will escape eternall death , we must renoūce our selues , and lift vp the eyes of our faith to Christ crucified , and pray for the pardon of our sinnes : and then shall our hearts and consciences be healed of the wounds and gripes of the deuill : and vntill such time as we haue grace to doe this , we shall neuer be cured , but still lie wounded with the stings of Satan , and bleeding to death euen at the very heart , although we feele no paine or griefe at all . But some may aske how any man can see him crucified now after his death ? Ans. Wheresoeuer the word of God is preached , there Christ is crucified , as Paul saith , Oh foolish Galatians , who hath bewitched you that ye should not obey the truth , to whome before Iesus Christ was described in your sight , and among you crucified ? meaning that he was liuely preached among them . We neede not to goe to wodden crosses , or to golden crucifixes to seeke for him ; but where the Gospel is preached , thither must we goe , and there lift vp our eyes of faith to Christ , as he is reuealed vnto vs in the word ; resting on him and his merits with all our hearts , and with a godly sorrow confesse and bewaile our sinnes , crauing at his hands mercie and pardon for the same . For till such time as we doe this , we are grieuously stung by Satan , and are euery moment euen at deaths dore . And if we can thus behold Christ by faith , the benefits which come hereby , shall be great : for as Paul saith , the old man , that is , the corruption of our nature , and the bodie of sinne that raigneth in vs , shall be crucified with him : for when Christ was nailed on the crosse , all our sinnes were laid vpon him ; therefore if thou dost vnfainedly beleeue , all thy sinnes are crucified with him , and the corruption of thy nature languisheth and dieth as he languished and died vpon the crosse . Thirdly , we must learne to imitate Christ : as he suffered himselfe to be nayled to the crosse for our sinnes , so answerably must euery one of vs learne to crucifie our flesh , and the corruption of our nature , and the wickednesse of our owne hearts , as Paul saith , They that are Christs , haue crucified the flesh with the lusts and affections thereof . And this we shall doe , if for our sinnes past we waile and mourne with bitternesse , and preuent the sinnes to come into which we may fall by reason of the corruption of our natures , by vsing all good meanes , as praier and fasting , and the word of God preached , and by flying all occasions of offence . We are not to destroy our bodies or to kill our selues , but to kill and crucifie sinne that liueth in vs , and to mortifie the corruption of our nature that rebels against the spirit . Christianitie stands not in this , to heare the word of God , and outwardly to professe the same , and in the meane season still to liue in our sinnes , and to pamper our owne rebellious flesh ; but it teacheth vs alwaies to haue in readines some speare or other to wound sinne , and the sword of the spirit to cut downe corruption in vs , that thereby we may shew our selues to be liuely followers of Christ indeede . Fourthly , by this wee may learne that the wrath of God against sinne is wonderfull great , because his owne Sonne bearing our person , and beeing in our place , was not onely crucified , and racked most cruelly , but also bare the whole wrath of God in his soule : and therefore we must leaue off to make so little account of sinne as commonly we doe . Fifthly , whereas the person crucified was the sonne of God , it sheweth that the loue of God which he bare vnto vs in our redemption is endlesse ; like a sea without banke or bottome , it can not be searched into : and if we shall not acknowledge it to be so , our condemnation will be the greater . Sixtly , in this that Christ bare the curse of the law vpon the crosse ; we learne that those that be the children of God , when they suffer any iudgement , crosse , or calamitie , either in bodie or in minde or both , doe not beare them as the curses of God , but as the chastisments of a louing father . For it doth not stand with the iustice of God to punish one fault twise : and therefore when any man that putteth his whole confidence in God , shall either in his owne person , in his good name , or in his goods feele the heauie hand of God , God doth not as a iudge curse him , but as a father correct him . Here then is condemned the opinion of the Church of Rome , which hold , that we by our sufferings doe in some part satisfie the iustice of God : but this can not stand , because Christ did make a perfect fatisfaction to the iustice of his father for all punishment . And therefore satisfaction to God made by man for temporall punishment is needlesse , and much derogates from Christs passion . In the crucifying of Christ , two things specially must be considered : The manner of the doing of it , and his continuance aliue vpon the crosse . Touching the manner , the spirit of God hath noted two things . The first , that Christ was crucified between two theeues , the one vpon his left hand , the other vpon his right ; in which action is verefied the saying of the Prophet Esai , He was numbred among the wicked : and the Iewes for their parts doe hereby testifie , that they esteemed him to be , not some common wicked man , but euen the captaine and ringleader of all theeues and malefactours whatsoeuer . Nowe whereas Christ standing vpon the crosse in our roome and stead , is reputed the head and prince of all sinners , it serueth to teach euery one of vs that beleeue in him , to iudge our selues most vile and miserable sinners , and to say of our selues with Paul , that we are the chiefe of all sinners . The second thing is , that Christ was crucified naked : because he was stripped of his garments by the souldiours when he was to be crucified . The causes why he suffered naked , are these . First , Adam by his fall brought vpon all mankind death both of bodie and soule , and also the curses of God which befall man in this life : among which this was one , that the nakednesse of the bodie should be ignominious ; and hereupon when Adam had sinned , and saw himselfe naked , he fledde from the presence of God , and hid himselfe euen for very shame . Christ therefore was stripped of his garments , and suffered naked , that he might beare all the punishment and ignominie that was due vnto man for sinne . Se●ondly , this came to passe by the goodnesse of God , that we might haue a remedie for our spirituall nakednesse , which is , when a man hath his sinnes lying open before Gods eyes ; and by reason thereof he himselfe lieth open to all Gods iudgements . Hereof Christ speaketh to the Angel of the Church of Laodicea , saying , Thou saiest I am rich , and encreased with goods , and haue neede of nothing , and knowest not how thou art wretched , miserable , blinde , and naked . So when the Israelites had committed idolatrie by the golden calfe , Moses telleth them that they were naked , not onely because they had spoiled themselues of their earings , but especially because they were destitute of Gods fauour , & lay open & naked to all his iudgements for that sinne . And Salomon saith , Where there is no vision , there the people are made naked , that is , their sins lie open before God ; and by reason thereof they themselues are subiect to his wrath and indignation . Now Christ was crucified naked , that he might take away from vs this spirituall nakednesse ; and also giue vnto vs meete garments to cloath vs withall in the presence of God , called white rayment , as Christ saith , I counsell thee to buie of me white rayment , that thou maist be cloathed , and that thy filthie nakednesse doe not appeare : and , Long white robes dipped in the bloode of the Lambe , which serue to hide the nakednesse of our soules . What these garments are , the Apostle sheweth when he saith , All that are baptized into Christ , haue put on Christ. And , Put on the new man which after God is created in righteousnes and true holinesse . Our nakednesse maketh vs more vile in the sight of God , then the most loathsome creature that is , can be vnto vs ; vntill we haue put on the righteousnesse of Christ to couer the deformitie of our soules , that we may appeare holy , and without spot before God. Thirdly , Paul saith , We know if our earthly house of this tabernacle be destroyed , we haue a building giuen of God , &c. For therefore we sigh , desiring to be cloathed with our house which is from heauen , because if we be cloathed we shall not be found naked . Where it is like that the Apostle alludeth to the nakednesse of Adam after his fall ; and therefore giueth vs another reason why Christ was crucified naked , namely that after this life hee might cloath all his members with eternall glorie . If this be so , that a part of our reioycing stands in the glorious nakednes of Christ crucified , there is no reason why we should be puffed vp with the vanitie of our apparell . It should rather be an occasion to make vs ashamed , then to make vs proude . The theefe may as well bragge of the brand in his hand , or of the fetters on his heeles , as we may of our attire ; because it is but the couering of our shame : and therefore should put vs in mind of our sinne and shamefull nekednesse . The aboad of Christ vpon the crosse , was about the space of sixe houres . For the death of the crosse was no suddaine but a a lingering death . And in this space of time there fell out fiue notable euents . The first , that the souldiours hauing stripped Christ of his garments , deuided them into foure parts , and cast lottes for his coate , because it was wouen without seame . And by this appeares the great loue of Christ to man , who was not only content to suffer , but also to loose all that euer he had , euen to the garments on his backe to redeeme vs ; teaching vs answerably that if it please god to call vs to any triall hereafter , we must be content to part withall for his sake , that we may winne him . Againe , in these souldiours we may behold a picture of this world : when they had nayled Christ to the crosse , they will not loose so much as his garments , but they come and deuide them and cast lottes for them : as for Christ himselfe , the Sauiour and redeemer of mankinde , they regard him not . And thus fareth the world ; it is a hard to finde a man to accept of Christ , because he is Christ his redeemer : but , when gaine comes by Christ , then he is welcome . Esau that esteemed nothing of his fathers blessing , made great account of his brothers pottage . The Gaderenes made more account of their swine , then of Christ : for when they heard that they were drowned , they beseech him to depart out of their coasts . Nay so bad is this age , that such as will be taken to be the speciall members of Christ , doe not onely with the souldiours strippe Christ of his garments , but more then this , they bereaue him of his natures and offices . The church of Rome by their transubstantiation strippe him of his manhood : and by making other priests after the same order with him , which doe properly forgiue sinnes , strippe him of his priesthood : and of his kingly office , by ioyning with him a Vicar on earth , & head of the Catholike church , and that in his presence : whereas all deputiships and commissions cease in the presence of the principall . And when they haue done all this , then they further load him with a number of beggarly ceremonies ; and so doe nothing else but make a a feigned Christ , in stead of the true and alone Messias . The second euent was , that Christ was mocked of all sorts of men . First , they set vp the cause written why he was crucified , namely , This is the King of the Iewes : then the people that passed by reuiled him , wagging their heads at him , and said , Thou that destroiest the temple and buildest it in three daies , saue thy selfe , &c. Likewise the high Priest mocking him , with the Scribes and Pharises & the Elders , said , He saued others , let him saue himselfe . The same also did one of the theeues that was crucified with him , cast in his teeth . Behold here the wonderfull strange dealing of the Iewes : they see an innocent man thus pitifully and grieuously racked , and nayled on the crosse , and his bloode distilling downe from hands and feete : and yet are they without all pitie and compassion , and doe make but a mocke and a skoffe at him . And in this we may plainly see how dangerous and fearefull their case is , who are wholly giuen vp to the hardnesse of their owne hearts : and we are further admonished to take heede how we giue our selues to iesting or mocking of others . And if any man thinke it to be a light sinne , let them consider what befell the Iewes for mocking Christ. The hand of God was vpon them within a while after , and so remaineth to this day . Little children wickedly brought vp , when they saw Elisha the man of God comming , they mocked him , and saide , Come vp thou bald pate , come vp thou bald pate : but Elisha looked backe on them , and cursed them in the name of the Lord , and two wilde beares came out of the forrest and tare in pieces two and fourty of them . Iulian once a Christian Emperour , but after an Apostata , did nothing els but mocke Christ and his doctrine , and made ieasts of sundry places of Scripture : but being in fight against the Persians , was wounded with a dart ( no man knowing how ) and died scoffing and blaspheming . And such like are the iudgements of God , which befall mockers and scorners . Let vs therefore in the feare of God learne to eschew and auoid this sinne . Furthermore if we shall indifferently consider all the mocks and scornings of the Iewes , we shall finde that they can not truly conuince him to the least sinne ; which serueth to cleare Christ , and to prooue that he was a most innocent man , in whose waies was no wickednes , and in whose mouth was found no guile : and therefore he was most fit to stand in our roome , and suffer for vs which were most vile and sinnefull . And here by the way a question offereth it selfe to be skanned . S. Matthew saith , The theeues which were crucified with him , cast the same in his teeth which the Scribes and Pharises did . S. Luke saith , that one of the theeues mocked him . Now it may be demanded , how both these can be true ? Ans. Some reconcile the places thus ; that the Scripture speaking generally of any thing , by a figure doth attribute that to the whol , which is proper to some part onely ; and so here doth ascribe that to both the theeues which agreeth but to one . Others answer it thus : that at the first both of the euill doers did mocke Christ , and of that time speaketh Matthew : but afterward one of them was miraculously conuerted , then the other alone mocked him , and of that time spake S. Luke . And this I rather take to be the truth . But what was the behauiour of Christ , when he is thus laden with reproch ? In wonderfull patience he replies not , but puts vp all in silence . Where we are taught , that when a man shall raile on vs wrongfully , we must not returne rebuke for rebuke , nor taunt for taunt : but we must either be silent , or els speake no more then shall serue for our iust defence . This was the practise of the Israelites , by the appointment of Hezekias , when Rabshakah reuiled the Iewes , and blasphemed the name of God ; the people held their peace , and answered him not a word : for the kings commandement was , answer him not . So Hannah beeing troubled in minde , praied vnto the Lord , and Hely marked her mouth , for shee spake in her heart , and her lippes did mooue onely , but her voice was not beard , therefore Hely thought shee had bin drunken , and said , How long wilt thou be drunken ? put away thy drunkennesse from thee . Such a speech would haue mooued many one to very hard wordes : but shee saide , Nay , my lord , but I am a woman troubled in spirit , I haue drunke neither wine nor strong drinke : but haue powred out my soule before the Lord. This is a hard lesson for men to learne ; but we must indeauour our selues to practise it , if we will be followers of Christ , and ouercome euill with good . The third thing that fell out in the time of Christs crucifying , was the pitifull complaint , in which he cried with a loud voice , El● , El● , lamasabacthani , that is , My God , my God , why hast thou forsaken me ? In the opening of this cōplaint many points must be skanned . The first is , what was the cause that mooued Christ to complaine ? Ans. It was not any impatience or discontentation of mind , or any despaire , or any dissembling , as some would haue it : but it was an apprehension and a feeling of the whole wrath of God , which seazed vpon him both in bodie & soule . The second , what was the thing whereof he doth complaine . Ans. That he is forsaken of God the father . And from this point ariseth another question . How Christ beeing God , can be forsaken of God ? for the Father , the Sonne , and the holy Ghost are all three but one and the same God. Ans. By God we must vnderstand God the father the first person . According to the common rule , when God is compared with the Sonne or the holy Ghost , then the father is meant by this title , God ; as in this place : not that the father is more God then the Sonne , for in dignitie all the three persons are equall : but they are distinguished in order onely , and the father is first . And againe whereas Christ complaineth that he was forsaken , it must be vnderstood in regard of his humane nature , not of his godhead . And Christs manhood was forsaken , not that his godhead and manhood were seuered , for they were euer ioyned togither from the first moment of the incarnation : but the godhead of Christ , and so the godhead of the father did not shewe foorth his power in the manhoode , but did as it were lie a sleepe for a time , that the manhood might suffer : when a man sleepeth , the soule is not seuered from the bodie , but lieth as it were dead , and exerciseth not it selfe : euen so the godhead lay stil , & did not manifest his power in the manhood , & thus the manhood seemed to be forsaken . The third point is , the manner of this complaint ; My God , my God , saith hee : these wordes are wordes of faith , I say not of iustifying faith , whereof Christ stood not in neede : but hee had such a faith or hope , whereby he did put his confidence in God. The last wordes , why hast thou forsaken me ? seeme at the first to be wordes of distrust . Howe then ( will some say ) can these wordes stand with the former : for faith and distrust are flat contraries ? Ans. Christ did not vtter any speech of distrust , but onely make his mone and complaint , by reason of the greatnes of his punishment : and yet still relied himselfe on the assistance of his father . Hence wee learne first that religion doth not stand in feeling but in faith : which faith wee must haue in Christ , though we haue no feeling at all : for God oftentimes doth withdrawe his grace and fauour from his children , that hee may teach them to beleeue in his mercy in Christ then , when they feele nothing lesse thē his mercie . And faith and feeling cannot alwaies stand togither ; because faith is a subsisting of things which are not seene , & the ground of this hoped for , and we must liue by faith , and not by feeling . Though feeling of Gods mercy be a good thing , yet God doth not alwaies vouchsafe to giue it vnto his children : and therefore in the extremitie of afflictions and temptations , wee must alwaies trust and rely on god by faith in Christ ; as Christ himselfe doth when he is as it were plunged into the sea of the wrath of God. Secondly , here wee may see how God dealeth with his children : for Christ in the sense and feeling of his humane nature was forsaken , yet had he sure trust and confidence in God , that caused him to say , My God , my God. God will oftentimes cast his deere children into huge gulfes of woe and miserie , where they shall see neither banke nor bottome , nor any way to get out : yet men in this case must not despaire , but remember still that that which befell Christ the head , doth also befall his members . Though Christ him-selfe at his death did beare the wrath of God in such measure , as that in the sense and feeling of his humane nature he was forsaken : yet for all this he was the sonne of God , and had the spirit of his father , crying , My God , my God. And therefore though we be wonderfully afflicted either in bodie or in minde , so as we haue no sense or feeling of Gods mercy at all , yet must we not despaire and thinke that we are cast-awaies , but still labour to trust and rely on God in Christ , and build vpon this that we are his children , though wee feele nothing but his wrath vpon vs ; against mercy cleauing to his mercie . This was Dauids practise : In the day of trouble ( saith he ) I sought the Lord : my sore ranne and ceased not in the night : my soule refused comfort . I did thinke vpon God and was troubled : my soule was full of anguish : and so he continueth on , saying , Will the Lord absent himselfe for euer ? and will he shewe no more fauour ? hath God forgotten to be mercifull ? but in the ende he recouereth himselfe out of this gulfe of temptation , saying , Yet I remember the yeres of the right hand of the most high : I remember the workes of the Lord , certenly I remember the wonders of olde . Wherefore this practise of Christ in his passion , must then be remembred of vs all , when God shall humble vs either in bodie or soule , or both . The fourth thing which fell out when Christ was on the crosse was this : after Christ knew that all things were performed , and that the scriptures were fulfilled ; he said , I thirst , and then there standing a vessel full of vineger , one ranne and filled a sponge therewith , and put it about an hyssop stalke , and put it to his mouth : which when he had receiued , he said , It is finished . The points here to be considered , are foure . The first , that Christ thirsteth . And we must knowe that this thirst was a part of his passion ; and indeede it was no small paine , as we may see by this : when Sisera was ouercome by Israel , and had fled from his enemies to Iaels tent , he called for a little water to drinke , being more troubled with thirst , then with the feare of death at the hand of his enemies . And indeede thirst was as as grieuour to men in the East countrie , as any torment else . And hereupon Sāpson was more grieued with thirst , then with feare of many thousand Philistims . Againe , whereas Christ complaines that he thirsteth ; it was not for his own sake ; but for our offences : and therefore answerably we must thirst after Christ and his benefits , as the drie & thirstie land where no water is , doth after raine : and as the hart brayeth after the riuers of water , so must we say with Dauid , My soule panteth after thee , O Lord , and the benefits of thy death . The second that a sponge full of vineger tied vpon an hyssop stalke , was reached to Christ vpon the crosse . Now it may be demanded , how this could bee , considering the stalke of the hyssop is not past a foote long . Ans. As the tree of mustard seed with the Iewes is farre greater and taller then with vs , in so much that the birdes of lieauen build their neasts in it : so it may bee that hyssop groweth much longer in those countries then with vs. Or , as I take it rather , the hyssop stalke was put vpon a reede , and by that meanes the sponge was put vp to the mouth of Christ. The third point is , that Christ drinketh the vineger offered : but when ? Not before all things were finished that were to bee done on the crosse . And by this he shewes his exceeding care for our saluation . He laid aside al things that would turne to his own ease , that he mightfully work our redemptiō , & sulfil the will of his father who sent him into the world for that end . The like care ●ust euery one of vs haue to walke dutifully ; and , as it were , to goe with tho●ugh-stitch in our particular callings , that God may be glorified by vs. Whē Abrahams seruant came : to Bethuel to get a wife for Isaac , meat was set before him , but he said , I will not eate before I haue said my message : so likewise wee must first see Gods glorie procured in our affaires , and then in the second place , if commodity or praise redound to vs , we must afterward take it . The last point is , that when Christ had drunke the vineger , he said , It is finished . Which words may haue a double sense : one , that such things as were figured by the sacrifices of the old testament are accomplished ; the other , that nowe vpon the crosse hee had finished his satisfaction to the iustice of his father for mans sinne . And this of the twaine I rather think to be his meaning . If it be said , that the buriall and resurrection and ascention of Christ , &c. which are very necessarie to mans redemption , were not yet begun , the aunswere is , that the workes of Christs priesthood which followe his death serue not to make any satisfaction to Gods iustice for sinne , but onely to confirme or apply it , after it is made and accomplished on the crosse . And if this be so , that Christ in his owne person accomplished the worke of redemption , and made a full and perfect satisfaction for vs , as these words import , It is finished , then humane satisfactions to gods iustice for sinne are altogither superfluous . The fifth euent that fell out when Christ was vpon the crosse was , that hee cried with a loud voice , and said , Father , into thy handes I lay downe my spirit , that is , I commend my soule as being the most pretious thing which I haue in this world into thy custodie , who art a most faithfull keeper thereof . These wordes are taken by Christ out of the Psalmes : for when Dauid was in danger of his life by reason of Saul , and had no friend to trust , he makes choise of God to be his keeper , and said , Into thy handes , O Lord , do I commend my spirit . Nowe our Sauiour Christ being in the like distresse , both by reason of the Iewes , who euery way sought his final destruction & confusion , & especially because he felt the full wrath of God seazing vpon him , doth make choice of Dauids words , and apply them to himselfe in his distresse . And by his example was are taught not onely to reade the generall history of the bible , but also to obserue the things commanded and forbidden , and to apply the same vnto our selues , and to our particular estates and dealings whatsoeuer : thus the prophet Dauid saith , God! How can this be ? for no part of Scripture penned before the daies of Dauid saith thus of him . True indeede ; but as I take it , Dauids meaning is , that he read the booke of the lawe , and found generall precepts and commandements giuen to Kings and Princes , that they should keepe all the ordinances and commandements of God : which , he beeing a King , applyes particularly to his owne person , and thereupon saith , In the volume of the booke it is written of me , &c. And this dutie is well practised by the people of God at this day ; for the Psalmes of Dauid were penned according to the estate of the Church in his time : and in these daies the Church of God doeth sing the same with the same spirit that Dauid did , and doth apply their seueral estates and conditions . Nowe in that Christ commends his soule into the handes of his father , hee doth it to testifie that he died not by constraint , but willingly : and by his own practise he doth teach vs to do the like , namly to giue vp our own soules into the hands of god : & because this dutie is of some difficultie , we must obserue three motiues or preparatiues which may induce vs to the better doing of it . The first is , to consider that God the father of Christ , is the creatour of our soules , and therefore he is called the father of spirits . And if he be a creatour of them , then is he also a faithfull preseruer of them . For sure it is , that God will preserue his owne workemanship . Who is or can be so carefull for the ornament & preseruation of any worke as the craftes-master ? and shall not God be more carefull then man ? Wherefore S. Peter exhorteth vs to committe our soules vnto God , as vnto a faithfull creatour . The second motiue is this : wee must looke to be resolued in our consciences , that ●od the father of Christ is our father : euery man for himselfe must labour to haue the assurance of the pardon of his owne sinnes , and that the corruption of his soule bee washed away in the blood of Christ , that he may say , I am iustified , sanctified , and adopted by Christ. And when any man can say thus , he shall be most desirous and willing to commit his soule into the handes of God. This was the reason which mooued Christ to lay down his soule into the handes of God , because he is his father . The third motiue or preparatiue is , a continuall experience & obseruation of Gods loue and fauour towards vs , in keeping and preseruing him ; as appeares by Dauids example , Into thy hands ( saith he ) I commit my soule : for thou hast redeemed me , O thou God of trueth . The time when we are specially to commend our soules into the hand of God , is first of all the time of any affliction or danger . This was the time whē Dauid commended his soule into the hands of God in the Psalme before named . We knowe that in any common danger or perill , as the sacking of a citty , or burning of an house , if a man haue any pretious iewell therein , he will first fetch that out , and make choise of a faithfull friende , to whose custodie he will commit the same : euen so , in cōmon perils and daungers we must alwaies remember to commit our soules as a most pretious iewell into the handes of God , who is a faithfull creatour . Another more speciall and necessarie time of practising this dutie , is the houre of death , as here Christ doth , and Steuen , who when the Iewes stoned him to death , called on God , and said , Lord Iesus receiue my spirit . And as this dutie is very requisite and necessarie at all times , so most especially in the houre of death ; beca●se the danger is great by reason that Satan will then chiefely assault vs , and the guilt of sinne will especially then wound the conscience . Lastly , at al times we must commit our soules into Gods handes : for though we be not alwaies in afflictio● , yet we are alwaies in great danger : and when a man lieth downe to rest , he knoweth not whether he shall rise againe or no : and when he ariseth , he knoweth not whether hee shall lie downe againe . Yea , at this very houre we knowe not what will befall the next . And great are the comforts which arise by the practise of this dutie . When Dauid was in great danger of his life , and his owne people would haue stoned him , because their hearts were vexed for their sonnes and daughters which the Amalekites had taken ; it is said hee comforted himselfe in the Lord his God. And the practise of Paul in this case is most excellent : for the which cause ( saith he ) I suffer those things , but I am not ashamed : for I knowe whome I haue beleeued , and I am perswaded that hee is able to ke●pe that which I haue committed vnto him again●t that day . This worthie seruant of God had committed his life and soule into Gods hand : and therefore he saith , In all my sufferings I am not ashamed : where we see , that if a man haue grace in his life-time to commit his soule into Gods hand , it will make him bold euen at the point of death . And this must be a motiue to cause euery man daily and hourely to lay downe his soule into the handes of God , although by the course of nature he may liue twentie or fourtie yeares longer . But howsoeuer this dutie be both necessarie and comfortable , yet few there be that practise the same . Men that haue children are very carefull and diligent to bring them vp vnder some mans tuition ; & if they haue cattel , sheep , or oxen , they prouide keepers to tend them : but in the meane season for their owne soules they haue no care : they may sinke or swimme or doe what they will. This shewes the wonderfull blindnes or rather madnesse of men in the world , that haue more care for their cattell , then for their owne soules : but as Christ hath taught vs by his example , so let euery one of vs in the feare of God , learne to commit our soules into the hand of God. Againe , in that Christ layes downe his owne soule , and withall the soules of all the faithfull into the hands of the father , we further learne three things . The first , that the soule of man doth not vanish away as the soules of beasts and other creatures : there is g●eat difference betweene them : for when the beast dieth , his soule dieth also : but the soule of man is immortall . The consideration whereof must moooue euery man aboue all things in this world to be careful for his soule : if it were to vanish away at the day of death as the soule of beasts doe , the neglect thereof were no great matter : but seeing it must liue for euer , either in eternall ioy , or else in endlesse paines and torments , it stands vs vpon , euery man for himselfe , so to prouide for his soule in this life , that at the day of death when it shall depart from his bodie , it may liue in eternall ioy and happinesse . The second , that there is an especiall and particular prouidence of God , because the particular soule of Christ is committed into the hands of his father , and so answerably the soules of euery one of the faithfull are . The third , that euery one which beleeues himselfe to be a member of Christ , must be willing to die when God shall call him thereunto . For when we die in Christ , the bodie is but laid asleepe , and the soule is receiued into the hands of a most lo●ing God and mercifull father , as the soule of Christ was . Lastly , whereas Christ surrendring his soule into his fathers hands , calls it a spirit , we note , that the soule of man is a spirit , that is , a spirituall , inuisible , simple essence without composition created , as the angels of God are . The question whether the soule of a childe come from the soule of the parents as the bodie doth come from their bodies , may easily be resolued . For the soule of man beeing a spirit , can not beget another spirit , as the angels beeing spirituall doe not beget angels : for one spirit begetteth not an other . Nay which is more , one simple element begetteth not an other , as the water begetteth not water , nor aire begetteth aire : and therefore much lesse can one soule beget an other . Againe , if the soule of the child come from the soule of the parents , then there is a propagation of the whole soule of the parent or of some part thereof . If it be saide , that the whole soule of the parents is propagated , then the parents should want their owne soules and could not liue . If it be said that a part of the parents soule is propagated : I answere● that the soule being a spirit or a simple substance cannot be parted : and therefore it is the safest to conclude , that the bodie indeede is of the bodie of the p●rents , and that the soule of man while the bodie is in making , is created of nothing : and for this very cause God is called the father of spirits . Thus much of the crucifying of Christ : nowe followeth his death . For hauing laid downe his soule into the hands of his father , the holy Ghost saith , he gaue vp the ghost : to giue vs to vnderstand , that his death was no fantasticall but a reall death , in that his bodie and soule were ●euered as truely as when any of vs die . In treating of Christs death we must consider many points . The first , that it was needfull that he should die , and that for two causes . First , to satisfie Gods iustice : for sinne is fo odious a thing in Gods sight , that he will punish it with an extreame punishment : therefore Christ standing in our roome must not onely suffer the mi●eries of this life , but also die on the crosse , that the very extremitie of punishment which wee should haue borne , might bee laid on him : and so we in Christ , might fully satisfie Gods iustice : for the wages of sinne is death . Secondly , Christ died that he might fulfill the trueth of Gods word which had said , that man for eating the forbidden fruit should die the death . The properties of Christs death are two : the first , that it was a volūtarie and willing death : the second , that it was a cursed death . For the first , whereas I say Christs death was voluntarie , I meane that Christ died willingly , and of his owne free accord gaue vp himselfe to suffer vpon the crosse . Howsoeuer the Iewes did arraigne , and condemne , and crucifie him , yet if hee had not willed his own death , and of his free accord giuen himselfe to die : not the Iewes nor all the whole worlde could euer haue taken away his life from him He died not by constraint or compulsion , but most willingly : and therefore hee saith , No man taketh my life from me , but I ( saith he ) lay it downe of my selfe : I haue power to lay it downe , and haue power to take it againe . And our Sauiour Christ gaue euident tokens hereof in his death , for then Iesus cried with a loud voice , and gaue vp the ghost . Ordinarily men that die on the crosse , lāguish away by little & little , & before they come to yeeld vp their liues they loose their speech , and onely rattle or make a noise in the throate : but Christ at that very instant when he was to giue vp the ghost , cried with a loud voice : which sheweth plainely , that he in his death was more then a conquerour ouer death . And therefore to giue all men a token of his power , and to shewe that he died voluntarily , it pleased him to crie with a loud voice . And this made the Centurion to say that he was the Sonne of God. Againe , Christ died not as other men doe ; because they first giue vp the ghost , and then lay their heads aside : but he in token that his death was voluntarie , first laies his head aside after the manner of a dead man , and then afterward giues vp the ghost . Lastly , Christ died sooner then men are wont to doe vpon the crosse , and this was the cause that made Pilate wonder that he was so soone dead . Now this came to passe not because he was loath to suffer the extremitie of death : but because he would make it manifest to all men that he had power to die or not to die . And indeede this is our comfort that Christ died not for vs by constraint , but willingly of his owne accord . And as Christs death was voluntarie , so was it also an accursed death , and therefore it is called the death of the crosse . And it containeth the first and the second death : the first is the separation of the bodie from the soule : the second is the separation of bodie and soule from God : and both were in Christ : for beside the bodily death , hee did in soule apprehend the wrath of God due to man for sinne : and that made him crie , My God , my God , why hast thou forsaken me ? And here wee must not omitte a necessarie point , namely how farre foorth Christ suffered death . Answere . Some thinke that hee suffered onely a bodily death , and such paines as followe the dissolution of nature : but they , no doubt , come to short , for why should Christ haue feared death so greatly if it had beene nothing but the dissolution of nature . Some againe thinke that he died , not onely the first , but also the second death : but it may bee they goe to farre : for if to die the first death bee to suffer a totall separation of bodie and soule , then also to die the second death is wholly and euerie way to bee seuered from all fauour of God , and at the least for a time to bee oppressed of the same death as the damned are . Nowe this neuer befell Christ , no not in the middest of his sufferinges , considering that euen then he was able to call God his God. Therefore the safest is to follow the meane ; namely that Christ died the first death in that his bodie and soule were really and wholly seuered , yet without suffering any corruption in his bodie , which is the effect and fruit of the same : & that withall he further suffered the extreame horrours and pangs of the second death , not dying the same death nor being forsaken of God , more then in his own apprehension or feeling . For in the very middest of his sufferings the father was well pleased with him . And this which I say doth not any whit lesson the sufficiencie of the merit of Christ : for whereas he suffered truely the very wrath of God , and the very torments of the damned in his soule , it is as much as if all the men in the worlde had died the second death , and had bin wholly cut off from God for euer and euer . And no doubt Christ died the first death onely suffering the pangs of the second ; that the first death might be an entrance not to the second death which is eternall damnation , but a passage to life eternall . The benefits and comforts which arise by the death of Christ are specially foure . The first is the change of our naturall death , I say not the taking of it away , for we must all die ; but whereas by nature death is a curse of God vpon man for eating the forbidden fruite , by the death of Christ it is changed from a curse into a blessing : and is made as it were a middle way and entrance to cōuaigh men out of this worlde into the kingdome of glorie in heauen : and therefore it is said , Christ by his death hath deliuered them from the feare of death , which all the daies of their liues were subiect to bondage . A man that is to encounter with a scorpion , if he knowe that it hath a sting , he may be dismaied ; but beeing assured that the sting is taken away , he neede not feare to encounter therewith . Nowe death in his owne nature considered , is this scorpion armed with a sting : but Christ our Sauiour by his death hath pulled out the sting of our death , and on the crosse triumphantly saith , O death , where is thy sting ? O graue , where is thy victory ? and therefore euen then when wee feele the pangs of death approch , wee should not feare but conceiue hope , considering that our death is altered and changed by the vertue of the death of Christ. Secondly , the death of Christ hath quite taken away the second death from those that are in Christ : as Paul saith , There is no no condemnation to them which are in Christ Iesus , which walke not after the flesh , but after the spirit . Thirdly , the death of Christ is a meanes to ratisie his last will and testament : For this cause was Christ the Mediatour of the newe testament , that through death ( which was for the redemption of the transgressions which were in the former testament ) they which were called might receiue the promise of the eternall inheritance . For where a testament is , there must be the death of him that made the testament : for the testament is confirmed when men are dead : for it is yet of no force as long as he is aliue that made it . And therefore the death of Christ doth make his last wil and testament which is his couenant of grace , authentical vnto vs. Fourthly , the death of Christ doth serue to abolish the originall corruption of our sinnefull hearts . As a strong corasiue laid to a sore , eates out all the rotten and dead flesh : euen so Christs death being applyed to the heart of a penitent sinner by faith , weakens and consumes the sinne that cleaues so fast vnto our natures and dwells within vs. Some will say , howe can Christs death which now is not , because it is long agoe past and ended , kill sinne in vs nowe ? Answ. Indeede if we regard the act of Christs death , it is past , but the vertue and power thereof endureth for euer . And the power of Christs death is nothing els but the power of his Godhead , which inabled him in his death to ouercome hell , the graue , death , and condemnation , and to disburden himselfe of our sinnes . Nowe when we haue grace to denie our selues , and to put our trust in Christ , & by faith are ioyned to him , thē as Christ himselfe by the power of his godhead ouercame death , hell , and damnation in himselfe ; so shall wee by the same power of his godhead kill and crucifie sinne & corruption in our selues . Therefore seeing we reape such benefit by the death of Christ , if wee will shewe our selues to bee Christians , let vs reioyce in the death of Christ : and if the question bee , what is the chiefest thing wherein wee reioyce in this world ? we may answer , the very crosse of Christ , yea the verie least drop of his blood . The duties to be learned by the death of Christ are two : the first concernes all ignorant and impen●tent sinners . Such men whatsoeuer they be , by the death of Christ vpon the crosse , must be mooued to turne from their sinnes : and if the consideration hereof will not mooue them , nothing in the world will. By nature euery man is a vassall of sinne , and a bondslaue of Satan : the deuill raignes and rules in al men by nature , and we our selues can do nothing but serue and obey him . Nay ( which is more ) we liue vnder the fearefull curse of God for the least sinne . Well now , see the loue of the sonne of God , that gaue himselfe willingly to death vpon the crosse for thee● that he might free thee from this most feareful bondage . Wherfore let all those that liue in sin & ignorāce reason thus with thēselues : Hath Christ the son of god done this for vs , and shal we yet liue in our sinnes ? hath he set open as it were the ve●ie gates of hell , and shall we yet lie weltring in our damnable waies and in the shadowe of death ? In the feare of God let the death of Christ be a meanes to turne vs to Christ : if it can not mooue vs , let vs be resolued that our case is dangerous . To goe yet further in this point , euery one of vs is by nature a sicke man , wounded at the very heart by Satan : though we feele it not , yet we are deadly sicke : and beholde , Christ is the good phisitian of the soule , and none in heauen or earth , neither Saint , angel , nor man can heale this our spirituall wound but he alone : who though he were equall with the Father , yet he came downe from his bosome and became man , and liued here many yeares in miserie and contempt : and when no hearbe nor plaister could cure this our deadly wound or desperat sicknesse , he was content to make a plaister with his owne blood : the paine he tooke in making it caused him to sweate water and blood : nay the making of it for vs cost him his life , in that he was content by his owne death to free vs from death : which if it be true , as it is most true , then wofull & wretched is our case if we will still liue in sinne , and will not vse meanes to lay this plaister vnto our hearts . And after the plaister is applyed to the soule , wee should do as a man that hath bin grieuously sick , who when he is on the mending hand , gets strength by little and little . And so should we become newe creatures going on from grace to grace , and shew the same by liuing godlily , righteously , and soberly , that the worlde may see that we are cured of our spirituall disease . O happie , yea thrice happie are they that haue grace from god to doe this . The second dutie concernes them which are repentant sinners . Hath Christ giuen himselfe for thee , and is thy conscience setled in this ? then thou must answerably beare this mind , and if thy life would serue for the glory of God and the good of his Church , thou wouldst then giue it most willingly if thou be called thereto . Secondly , if Christ for thy good hath giuen his life , then thou must in like maner be content to die for thy brethren in Christ , if neede be : He● ( saith Saint Iohn ) laid downe his life for vs , therefore we● ought to lay downe our liues for our brethren . Thirdly , if Christ was content to shedde his owne heart blood not for himselfe , but for the sinnes of euerie one of vs , then we must be thus affected , that rather then by sinning wee would willingly offend God , we should be content to haue our own blood shed : yea if these two things were put to our choise , either to doe that which might displease God , or els to suffer death● wee must rather die then doe the same . Of this minde haue beene all the Martyrs of God , who rather then they would yeeld to Idolatrie , were content to suffer most bitter torments and cruell death . Yea , euery good Christian is so affected , that he had rather choose to die then to liue , not mooued by impatience in respect of the mis●ries of this life : but because hee would cease to offend so louing a father . To sinne is meate and drinke to the worlde , but to a touched and repentant heart there is no torment so grieuou● as this is , to sinne against God , if once he bee perswaded that Christ died for him . Thus much for Christs death : nowe followe those things which befell Christ when he was newely dead ; and they are two especially . The first , that his legges were not broken as the legges of the two theeues were . Of the first , S. Iohn r●ndreth a reason , namely , that the Scripture might be fulfilled , which saith , not a bone of him shal be broken : which wordes were spoken by Moses of the paschall lambe , and are here applied to Christ , as beeing typically figured thereby . And hence we obserue these two things . First , that Christ crucified is the true paschall lambe , as S. Paul saith , Christ our passeouer is sacrificed : and S. Iohn saith , Behold the lambe of God , distinguishing him thereby from the typicall lambe . In this that Christ crucified is the true paschall lambe , the childe of God hath wonderfull matter of comfort . The Israelites did eate the passeouer in Egypt , & sprinkled the blood of the lambe on the posts of their dores , that when the angel of God came to destroy the first borne both of man and beast , and saw the blood vpon their houses might passe ouer them , that the plague should not be vpon them to destruction . So likewise if thou dost feed on the lambe of God , and by a liuely faith sprinkle the dore of thine heart with his bloode , the iudgements of God in this life , and the terrible curse of death , with the fearefull sentence of condemnation at the day of iudgement , and all punishments due vnto thy sinnes shall passe ouer thee , and not so much as touch thee . And whereas the legges of our Sauiour Christ were not broken by the souldiours , who sought by all meanes possible to worke against him all the mischiefe they could : we may note , that the enemies of Christ and his Church , let them intend to shew neuer so much malice against him , they can not goe beyond that libertie which God giueth them , they can doe no more for their liues then that which God willeth . The Medes and Persians are called the Lords sanctified ones : Cyrus is called the man of Gods counsell , because whatsoeuer they intended against the people of God , yet in all their proceedings they did nothing but that which God had determined before to be done . And when Senacherib came against the Iewes as a wilde beast out of his denne , the Lord telleth Hezekiah concerning Ashur that he will put his hooke in his nostrills , and his bridle in his lippes , and bring him backe againe the same way he came , that is , he will so rule him that he shall not doe the least hurt vnto the Iewes , more then God will. This is a matter of great comfort to Gods church oppressed with manifold enemies , Papists , Iewes , Turks and all infidels , malitiously bent against it for Christs sake . For though they intend and practise mischiefe , yet more then Gods will and counsell is , they can not doe : because he hath his ring in their nostrils , and his bridle in their lippes to rule them as he listeth . The second thing which fell out immediately vpon the death of Christ is , that the souldiours pearced his side with a speare , and thence issued water and blood . The vse which ariseth of this point is two-fold : first , it serues to prooue that Christ died truly , and not in shew , or a fained death : for there is about the heart a filme or skinne like vnto a purse wherein is contained cleare water to coole the heat of the heart , and therefore when water and bloode issued out after piercing of the side , it is very likely that a that very skinne was pierced : for els in reason we can not coniecture whence this water should come . Saint Iohn an eye-witnes of this thing , beeing about to prooue that Iesus the sonne of Marie was the true Messias , bringeth in sixe witnesses : three in heauen , the Father , the Word , and the holy Ghost : & three in earth , the Water , the Spirit , and the blood : where no doubt he alludeth to the water and blood that issued out of the side of Christ : by spirit we may vnderstand the efficacie and operation of Gods spirit making men to bring forth the fruits of the same , as loue , peace , ioy , &c. And the second witnes , namely water , hath relation to the water that came forth of Christs side , which signifieth the inward washing away of sinne , and the purging of the heart by Christs blood : which also is and was signified by the outward washing of the bodie with water in baptisme . The third witnes he calls blood , alluding to the blood that issued out of Christs side : whereby is signified the expiation or satisfaction made to Gods iustice for mans sinne . The same vse had the ceremoniall sprinkling in the old testament , typically signifying the sprinkling of Christs blood . Now these three witnesses are not to be sought for in heauen , but euery Christian man must search for them in his owne heart and conscience , and there shall he finde them in some measure . And this water and blood flowing out of the side of Christ beeing now dead , signifieth that he is our iustification and sanctification euen after his death : and that out of his death springs our life : and therfore as Eue was made of a ribbe taken out of the side of Adam : so springs the Church out of the blood that flowes out of the side of the second Adam . Hauing thus intreated of Christs execution , let vs now come to the last point , namely the excellencie of Christs passion , cōsisting in these two points : I. a Sacrifice : II. a triumph . For the first , when Christ died he offered a propitiatorie and reall sacrifice to his father : and herein his death and passion differeth from the sufferings and deaths of all men whatsoeuer . In this sacrifice , we must consider foure things : I. who was the priest . II. what was the sacrifice . III. what was the altar . IV. the time wherein this sacrifice was offered . The priest was Christ himselfe , as the author of the epistles to the Hebrewes prooues at large from the third chap. to the 9. and of him we are to consider these foure points . The first , what is the office of Christs priesthood . Ans. The office of Christs priesthood stands in three things : I. to teach doctrine , and therefore he is called the high priest of our profession , that is , of the Gospel which we professe , because he is the author and Doctour of the same . II. to offer vp himselfe vnto his father in the behalf of man , for the appeasing of his wrath for sinne . III. to make request or intercession to God the father , that he would accept the sacrifice which he offered on the crosse for vs. The second point is , According to which nature he was a priest : whether in his manhood , or in his godhead , or both togither ? Ans. The office of his priesthood is performed by him according to both his natures : and therefore he is a priest not as the Papists would haue him , according to his manhood onely , but as he is both God and man : for as he is a Mediatour , so is he a priest : but Christ is a Mediatour according to both natures : each nature doing that which is peculiar to it , & conferring something to the worke of redemption : and therfore he is a priest as he is both God and man. The third point , After what order he is a priest ? Ans. The Scripture mentioneth two orders of priests : the order of Leui , and the order of Melchisedeck . Christ was not a priest after the order of Aaron : and yet notwithstanding in that priesthood were many notable rites whereby the priesthoode of our Sauiour Christ was resembled , and we may note fiue especially . First in the annointing of the high priests , as of Aaron and his sonnes after him , oile was poured on his head , and it ran down to the very edge of his garments , whereby was signified that Christ the true high priest was annointed with the oyle of gladnesse aboue his fellowes , that is , that his manhoode was filled with the gifts and graces of God , both in measure , number , and degree aboue all men and angels . Secondly , the sumptuous and gorgious apparell which the high Priest put on , when he came into the sanctuarie , was a signe of the rich and glorious robe of Christs righteousnesse , which is the puritie and integritie of his humane nature and of his life . Thirdly , the speciall parts of the high Priests attire were , first the Ephod , the two shoulders whereof had two onyx stones , whereon were engrauen the names of the twelue tribes of Israel : sixe names on the one stone , and sixe on the other , as stones of remembrance of the children of Israel to God ward : secondly , the brestplate of iudgement like the worke of the Ephod , wherein were set twelue stones according to the names of the children of Israel , grauen as signets euery one after his name . Now by these two ornaments were figured two things in Christ : by the first , that he carries all the Elect on his shoulders , and supports them by his spirit so lōg as they are in this world , against the world , the flesh , and the deuill . By the second , that Christ our high priest beeing now in his sanctuarie in heauen , hath in memorie all the Elect , & their very names are written as it were in tables of gold before his face , and he hath an especiall loue vnto them and care ouer them . Vpon this ground the church in the Canticles praies on this manner , Set me as a seale on thy heart , and as a signe● vpon thy arme . And indeede this is a matter of comfort vnto vs all , that Christ hath our seuerall names written in pretious stones before his face , though he be now in heauen and we on earth : and that the particular estate of euery one of vs is both knowne and regarded of him . Againe , God gaue to Moses the Vrim and Thummim , which was put on the breastplate of the high priest , when he was to aske counsell from God of things vnknowne , before the mercie seat , whence God gaue answer . What the Vrim and Thummim was , it is not knowne : and it is like it was not made by any art of man , but giuen by God ; and how it was vsed we can not tell : but yet the signification of the words affoardeth matter of meditation . Vrim signifies lights , and Thummim signifies perfections . And by this a further matter was prefigured in Christ , who hath the perfit Vrim and Thummim in his breast : first , because in him are hidde all the treasures of wisdome and knowledge : secondly , because he reueales to his Church out of his word such things as none can know but the children of God : as Dauid saith , The secret of the Lord is reuealed to them that feare him . And for this cause the spirit of Christ is called the spirit of wisdome and reuelation : and the spirit of God , whereby we know the things that are giuen vnto vs of God : as namely , our election , vocation , iustification , and sanctification in this life , and our eternall glorification after this life : yea to euery member of Christ within his Church he giues a speciall spirit of reuelation out of the word , whereby he may know that God the father is his father ; the sonne the redeemer , his redeemer ; and the holy Ghost his sanctifier and comforter . Lastly , the high priest had a plate on his forehead , and therein was engrauen the holines of Iehouah : this signified the holines of Christ : for as he is God , he is holines it selfe : and as he is man , he is most holy , beeing sanctified by the holy Ghost for this ende , that he might couer our sinnes and vnrighteousnes , with his righteousnes and holy obedience . The second order of priesthood is the order of Melchisedeck , of which order Christ was , as Dauid saith , Thou art a priest for euer after the order of Melchisedeck : and that in two speciall respects . I. Melchisedeck was both a priest and a king : so was Christ. II. Melchisedeck had neither father nor mother , because his historie is set downe with mention of neither : so likewise Christ as he is God , had no mother ; and as he is man , he had no father . The Papists auouch Christ to be a priest of this order in a new respect , in that as Melchisedeck offered bread and wine , when Abraham came from the slaughter of the Kings : so ( say they ) Christ in his last supper did offer his owne bodie & blood vnder the formes of bread and wine . But this is a friuolous deuice of theirs : for if we read Hebr. 7. where this point is handled , there is no comparison at all made of their two sacrifices ; but the resemblances before named are set downe , in which , person is compared with p●rson . Againe , it is not said in Genesis that Melchisedeck offered sacrifice ; but that he brought forth bread and wine , and made a feast to Abraham and his companie . And if Christ should be of the order of Melchisedeck , in regard of the offering of bread and wine , yet would this make much against the Papists . For Melchisedeck brought forth true bread and true wine ; but in the sacrifice of the masse there is no true bread nor true wine : but ( as they say ) the reall bodie and blood of Christ vnder the forme of bread and wine . The fourth point is , whether there be any more reall priests of the newe Testament beside Christ or no ? Ans. In the old testament there were many priests one following another in continuall succession , but of the new Testament there is one onely reall priest , Christ Jesus God and man , and no more : as the author of the Hebrewes saith , because he endureth for euer , he hath an euerlasting priesthoode : and the word translated [ euerlasting ] signifieth such a priesthood , which can not passe from him to any other , as the priesthood of Aaron did . And therefore the priesthood of Christ is so tied to his owne person , that none can haue the same but he ; neither man nor angel , nor any other creature , no not the Father nor the holy Ghost . But the factours of the church of Rome will say , that Christ may haue men to be his deputies in his stead to offer sacrifice . Ans. We must consider Christ two waies : I. as he is God : II. as he is Mediatour . As he is God with the father and with the holy Ghost , he hath Kings and Magistrates to be his deputies on earth : and therefore they are called Elohim , that is , gods . But as he is Mediatour , and so consequently a priest and a King , he hath neither deputie nor vicegerent ; neither king to rule in his stead ouer his Church , nor priest to offer sacrifice for him : nay he hath no Prophet to be his deputie , as he is the doctour of the Church . And therefore he saith to his disciples ; be not called doctors , for one is your doctor . Indeed he hath his ministers to teach men his wil : but a deputie to offer sacrifice in his stead he hath not . And therefore we may with good conscience abhorre the massing priesthood of the church of Rome , as a thing fetched frō the bottom of hell : and their massing priests as instruments of Satan ; holding this for a very truth , that we haue but one onely priest euen Christ himselfe God and man. Indeede all Christians are priests to offer vp spirituall sacrifice : but it is the propertie of Christ alone to offer an outward and reall sacrifice vnto God now in the new Testament . Thus much of the first point who is the priest . The second followeth : what is the sacrifice . Answ. The sacrifice is Christ , as he is man , or the manhoode of Christ crucified . As the priest is both God and man ; so the sacrifice is man , a not God. So it is saide , we are sanctified by the offering of the body of Iesus Christ. Touching this sacrifice , sundrie questions are to be skanned . The first , what kind of sacrifice it was ? Ans. In the old testament there were two kinde of sacrifices : one , propitiatorie which serued to satisfie for sinne : the other eucharisticall for praise and thanksgiuing . Now the sacrifice of Christ was a sacrifice propitiatorie specially prefigured by the typical sacrifice , called the whole burnt offering ; for as it was all consumed to ashes vpon the altar , and turned into smoke , so the fire of Gods wrath did seaze vpon Christ on the crosse , and did consume him as it were to nothing to make vs something . Secondly , when Noe offered an whole burnt offering after the flood , it is saide , God smelled a sauour of rest : not because he was delighted with the smell of the sacrifice , but because he approoued his faith in Christ. And hereby was figured , that Christ vpon the crosse was an offering , & a sacrifice of a sweete smelling sauour vnto God : because God was well pleased therewith . Now whereas Christ was content wholly to offer vp himselfe to appease the wrath of his father for vs : it must teach vs to giue our bodies and soules , as holy , liuing , and acceptable sacrifices , wholly dedicating them to the seruice of God. The second question is , how oft Christ offered himselfe ? Ans. Once onely and no more . This must be held as a principle of diuinitie : With once offering hath he consecrated for euer , them that are sanctified : and againe , Christ was once offered to take away the sinnes of many . And it serueth to ouerthrow the abominable sacrifice of the masse , in which the true bodie and blood of Christ is offered vnder the formes of bread and wine , really and substantially ( as they say ) for the remission of the sinnes of the quicke and the dead , and that continually : but if this vnbloodie sacrifice of Christ be good , then it is either the continuing of that which was begunne on the crosse by Christ himselfe , or the iteration of it by the masse priest . Now let Papists chuse whether of these two they will : if they say it is the continuing of the sacrifice of Christ , then they speake outragious blasphemie : for it is in effect to say , that Christs sacri●ice was not perfect , but onely begun on the crosse , and must be accomplished by the masse priest to the end of the world . If they affirme the second , that it is an iteration of Christs sacrifice , then also they speake blasphemie : for hereby they make it also an imperfit sacrifice , because it is repeated and iterated : for vpon this ground doth the author to the Hebrues prooue , that the sacrifices of the old testament were imperfit , because they were daily offered . And whereas they say there be two kinds of sacrifices , one bloody once onely offered vpon the crosse : the other vnbloody , which is daily offered , I answer , that this distinction hath no ground out of Gods word : neither was it knowne to the holy Ghost who saith , that without blood there is no remission of sinnes . The third question is , what is the fruit of this sacrifice ? Ans. The whole effect thereof is contained in these foure things : I. the oblation of Christ purgeth the beleeuer from all his sinnes whether they be originall or actuall : so it is said , If we walke in the light , we haue fellowship one with another : and the blood of Iesus Christ his sonne purgeth vs from all sinne : whether they be sinnes of omission in regard of our duties : or of commission in doing euill . II. the oblation serueth for the iustifying of a sinner before God , as Paul saith , We are iustified by his blood , and are reconciled to God by his death . This being here remembred , that in the passion of Christ we include his legall obedience , whereby he fulfilled the law for vs. III. the oblation of Christ serues to purge mens consciences from dead workes ; How much more then shall the blood of Christ , which through the eternall spirit offered himselfe without spot to God , purge your consciences from dead works to serue the liuing God. IV. the oblation of Christ procures vs libertie to enter to heauen , By the blood of Christ Iesus we may be bold to enter into the holy place , by the new and liuing way which he hath prepared for vs through the vaile , that is , his flesh . By our sinnes there is a partition wall made betweene God and vs : but Christ by offering himselfe vpon the crosse , hath beaten downe this wall , opened heauen , and as it were , trained the way with his owne blood , whereby we may enter into the kingdome of God , and without the which we can not enter in at all . The last questiō is , how this sacrifice may be applied to vs. Ans. The meanes of applying this sacrifice be two : I. the hand of God which offereth . II. the hand of the beleeuer that receiueth the sacrifice offered . The hand of God wherby he offereth vnto vs his benefit , is the preaching of the word , & the administration of the Sacraments , baptisme , and the Lords supper ; and wheresoeuer these his holy ordinances are rightly administred and put in practise , there the Lord puts forth his hand vnto vs , and offereth most freely the vertue and benefit of the death of Christ. And then in the next place commeth the hand of the beleeuer which is faith in the heart ; which , when God offereth doth apprehend and receiue the thing offered , and make it ours . The third thing to be spoken of is , the altar whereon Christ offered himselfe . The altar was not the crosse , but rather the godhead of Christ. He was both the priest , the sacrifice , and the altar : the sacrifice , as he is man ; the priest , as he is both God and man ; the altar , as he is God. The propertie of an altar , is to sanctifie the sacrifice : as Christ saith , ye fooles and blind , whether is greater the offering , or the altar that sanctifieth the offering ? Now Christ as he is God , sanctifieth himselfe as he was man : and therefore ( saith he ) for their sakes sanctifie I my selfe , by doing two things : I. by setting apart the manhood to be a sacrifice vnto his father for our sinnes . II. by giuing to this sacrifice merit or efficacie to deserue at Gods hands remission of our sinnes : the manhood of Christ without the Godhead hath no vertue nor efficacie in it selfe to be a meritorious sacrifice : and therefore the dignitie and excellencie which it hath is deriued thence . As for the chalkie and stonie altars of the Church of Rome ; they are nothing els but the toyes of mans braine . Christ himselfe is the onely reall altar of the new testament . And in stead of altars which were vnder the law , we haue now the Lords table wheron we celebrate the Sacrament of his bodie and blood , to shew forth his death till he come . The fourth point is , concerning the time of Christs oblation , which he himselfe calleth the acceptable yeare of the Lord : alluding vnto an other yere vnder the law called the yeare of Iubile , which was euery fiftie yeare among the Iewes , in which at the sound of a trumpet all that had set or sold their possessions receiued them againe : all that were bondmen were then set at libertie . This Iubile was but a figure of that perfect deliuerance which was to be obtained by Christs passion , which was not temporarie deliuerance for euery fiftie yeare , but an eternall freedome from the bondage of sinne , hell , death , and condemnation . And the preaching of the word is the trumpet sounded which proclaimeth vnto vs freedome from the kingdome of darknes , and inuites vs to come and dwell in perfect peace with Christ himselfe . Well , if the yeare of perpetuall Iubile be now come , in what a wretched estate all our loose and blind people that esteeme nothing of that libertie which is offered to them , but choose rather to liue in their sinnes , and in bondage vnder Satan and condemnation , then to be at freedome in Christ. Now follow the vses which are to be made of the sacrifice of Christ. The prophet Aggai saith , that the second temple built by Zorubbabel was nothing in beautie vnto the first which was built by Salomon : and the reason is plaine , for ( as the Iewes write ) it wanted fiue things which the first tēple had : I. the appearing of the presence of god at the mercie seat between the two Cherubims . II. the Vrim and Thummim on the breast-plate of the high priest . III. the inspiration of the holy Ghost vpon extraordinarie Prophets . IIII. the Arke of the Couenant : for that was lost in the captiuitie . V. fire from heauen to burne the sacrifices . Yet for all this , the Prophet afterward saith , The glorie of the last House , shall be greater then the first . Now it may be demanded , how both these sayings can stand together . Ans. We are to know , that the second Temple was standing in the time when Christ was crucified for our ●innes ; and it was the sacrifice of Christ which gaue glorie and dignitie to the second temple , though otherwise for building and outward ornaments it was farre inferiour to the first . And by this we are taught , that if we would bring glorie vnto our owne selues , vnto our houses and kindred , either before God or before men , we must labour to be partakers of the sacrifice of Christ , and the sprinkling of his blood to purge our hearts . This is the thing that brings renowne both to place and person , how base soeuer we be in the eyes of the world . Secondly , all oblations and meate offerings were sprinkled with salt , and euery sacrifice of propitiation which was to be burned to ashes , was first salted : and hereby two things were signified . The first , that euery one of vs in our selues are loathsome or vile in the sight of God ; like vnto stinking carrion or raw-flesh kept long vnpoudered . A dead and rotten carkeise is loathsome vnto vs ; but we in our selues are a thousand times more loathsome vnto God. The second , that we are as it were salted and made sauorie and acceptable to God by the vertue of the sacrifice of Christ vpon the crosse . Our dutie then is to labour that we may feele in our selues the biting and sharpnes of the oblation of Christ , to wast and consume the superfluities of sinne and the corruptions of our natures . And we must withall indeauour , that the whole course of our liues , and our speech it selfe be gratious and poured with salt , least God at length spue vs out of his mouth . To this ende hath God appointed his ministers to be the salt of the earth , that by their ministerie they might apply the death of Christ , and season the people . And it hath pleased God to be sprinkle this land with more plentie of this salt then hath beene heretofore . But , alas , small is the number of them that giue any relish of their good seasoning . The more lamentable is their case . For as flesh that cannot be seasoned with salt , putrifies : so men , that cannot bee sweetned and changed by the sacrifice of Christ , doe rot and perish in their sinnes . The waters that ishued from vnder the threshold of the Sancturie , when they came into a the dead sea , the waters thereof were holesome : but myrie places and marishes which could not be seasoned , were made saltpits . Now these waters are the preching of the gospel of Chrtst , which flowing through all the parts of this I le , if it doe not season & change our nation , it shal make it as places of nettles & saltpits , & at length be an occasion of the eternal curse of god . Thirdly , Christs priesthood serues to make euery one of vs also to be priests . And being priests , we must likewise haue our sacrifice and our altar . Our sacrifice is the cleane offering , which is the lifting vp of pure handes to God without wrath or doubting in our prayers : also our bodies and soules , our hearts , and affections , the workes of our liues , and the workes of our callings : all which must be dedicated to the seruice of god for his glorie , and the good of his Church . The altar wheron wee must offer our sacrifice , is Christ our redeemer , both God and man , because by the vertue of his death as with sweete odours he perfumes all our obedience , and makes it acceptable to God. The ministers of the Gospell are also in this manner priests , as Paul insinuateth when hee calleth the Gentiles his offering vnto God. And the preaching of the word is as it were a sacrificing knife , wherby the old Adam must be killed in vs ; & we made an holy & acceptable sweete smelling oblation vnto God , sanctified by the holy Ghost . Therefore euerie one that heareth Gods worde preached and taught , must indeauour that by the profitable hearing thereof , his sinnes and whole nature may be subdued and killed ; as the beast was slaine & sacrificed vpon the altar by the hand of the Leuite . Lastly the exhortation of the holy ghost must here be considered . Seeing ( saith he ) we haue an high priest , which is ouer the house of god , let vs draw neere with a true heart in assurance of faith , sprinkled in our hearts from an euill conscience , and washed in our bodies with pure water : the meaning of the wordes is this , that if Christ haue offered such a sacrifice of such value and price , which procureth pardon of sinne , iustification , sanctification , and redemption , then we must labour to be partakers of it ; to haue our bodies and soules purified and clensed by his blood , and sanctified throughout by the holy ghost , that thereby we may be made fitte to doe sacrifice acceptable to God in Christ. This is the vse which the Apostle maketh of the doctrine of Christs priesthood in that place , which also euery man should apply vnto himselfe : for why should we liue in our sinnes and wicked waies , euery houre incurring the danger of Gods iudgements , seeing Christ hath offered such a sacrifice whereby we may be purged and clensed , and at length freed from all woe and miserie . Thus much of Christs sacrifice : now followes his triumph vpon the crosse . That Christ did triumph when he was vpon the crosse , it is plainly set downe by the Apostle Paul , where he saieth , that putting out the hand writing of ordinances that was against vs , which was contrarie to vs , he euen tooke it out of the way , and fastened it vpon the crosse , and hath spoiled the principalities and powers , and hath made shewe of them openly , and hath triumphed ouer ●hem in the same crosse . This triumph is set forth by signes and testimonies of two sorts . I. By signes of his glorie and maiestie . II. By signes of his victorie on the crosse . The signes of his glorie and maiestie are principally seuen . The first is the title set ouer his head vpon the crosse , Iesus of Nazareth king of the Iewes . The ende why titles were set ouer the heads of malefactours was , that the beholders might knowe the cause of the punishment , and bee admonished to take heede of like offences , and be stirred vp to a dislike of the parties executed for their offences . And therfore no doubt , Pilate wrote the title of Christ for the aggrauating of his cause , and that with his owne hand . Yet marke the straunge euent that followed : for when Pilate was about to write the superscription , God did so gouerne and ouer-rule both his heart and hand , that in stead of noting some crime , he sets downe a most glorious and worthie title , calling him , Iesus of Nazareth king of the Iewes : which wordes containe the very summe and pith of the whole gospel of Christ , deliuered by the Patriarches and prophets from age to age . We must not thinke that Pilate did this of any good minde ; or vpon any loue or fauour that he bare to Christ : but onely as he was guided and ouerruled by the power of God for the aduancement of the honour and glorie of Christ. The like did Caiphas , who though a sworne enemie to Christ , yet he vttered a prophecy of him , saying , that it was necessarie that one should die for the people : not that he had any intent to prophecy : but because the Lord vsed him as an instrument to publish his trueth . And when Balaam for the wages of vnrighteousnesse would haue cursed the Lords people , for his life he could not ; nay all his cursings were turned into blessings . By this then it appeares , that it is not possible for any man , doe what he can , to stoppe the course of the gospel of Christ : nay : ( as we see ) God can raise vp the wicked sometime to spread abroad and to publish the truth , though they thēselues intend the contrarie . Furthermore let vs marke that when the Iewes did most of all intend to bring disgrace and ignominie vpon our Sauiour Christ , then did they most of all extoll and magnifie his name : they could not for their liues haue giuen him a more renowmed title then this , that he was King of the Iewes . And the same is the case of all the members of Christ : for let a man walke in good conscience before God and man , he shall finde this to bee true , that when hee is most disgraced in the world , then commonly he is most honoured with God and men . Further , Pilate wrote this superscription in three languages , Hebrew , Greeke , and Latine . And no doubt the end thereof in the prouidence of God was , that the passion of Christ , as also the publishing of his kingdome & Gospell might be spread ouer the whole world . This shewes the malice of the Church of Rome , which will not suffer the word of God to be published but in the Latine tongue , least the people should be intangled in errours . Againe , when Pilate had thus written the superscription , the high priests and Pharises offended thereat , came to Pilate willing him to change the title , saying , Write not the King of the Iewes , but that he said , I am the King of the Iewes : but Pilate answered them againe , That which I haue written , I haue written . Though Pilate had beene ouer-ruled before to condemne Christ to death , against his owne conscience , yet will he not in any wise condiscend to change the superscription . Howe comes this to passe ? Surely , as he was ruled by the hand of God in penning it , so by the same hand of God was he confirmed in not changing it . Hence we learne sundrie instructions . First , that no man in the world , let him indeauour himselfe to the vttermost of his power , is able to stoppe the course of the kingdome of God : it stands firme and sure , and all the worlde is not able to preuaile against it . Secondly , whereas Pilate beeing but an heathen man was thus constant , that he will not haue his writing changed ; we may note , how permanent & vnchangeable the writings of the holy word of God are . They are not the words of heathen men , but were spoken by the mouth of the Prophets and Apostles , as God gaue them vtterance . The booke of Scripture therefore is much more immutable , so as no creature shall be able to change the least part of it till it be fulfilled . Thirdly , by Pilates constancy , we learne to be constant in the practise and profession of the religion of Christ : this is a necessarie lesson for these daies , wherin mens professions doe fleete like water and goe and come with the tyde . Many zealous professours to day , but to morrowe as could as water . And the complaint of the Lord touching times past , agrees to our daies : O Ephraim , What shall I say to thee ? thy righteousnesse is like the morning dewe . The second is , the conuersion of the theife : a most worthy argument of the godhead of Christ. For by it when he was vpon the crosse , and in the very middest of his passion , he giues vnto all the worlde a liuely and notable experience of the vertue and power of his death , so as his verie enemies might not onely beholde the passion it selfe , but also at the same time acknowledge the admirable efficacie thereof . And therefore with the passion of Christ , wee must ioyne the conuersion of the thiefe : which is as it were a crystall glasse wherein we may sensibly behold the endlesse merit and vertue of the obedidience of Christ to his father , euen to the death of the crosse . And therefore I will briefely touch the speciall instructions which are to be learned by it . First let vs marke that both the thieues in euery respect were equall , both wicked and lewd liuers : and for their notorious faults both attached , condemned , and executed both on the crosse at the same time with Christ : yet for all this , the one repenting was saued , the other , was not . And in their two examples we see the state of the whole worlde , whereof one part is chosen to life eternall : and thereupon attaines to faith and repentance in this life : the rest are reiected in the eternall counsell of God , for iust causes knowne to himselfe , & such being left to themselues neuer repent at al. Secondly we are taught hereby , that the whole worke of our conuersion and saluation must bee ascribed wholly to the meere mercie of God : of these two thieues the one was as deeply plunged in wickednes as the other , & yet the one is saued , the other condēned . The like was in Iacob & Esau ; both borne at one time , and of the same parents , and neither of them had done good nor euill when they were borne : yet one was then loued , the other was hated : yea if we regard outward prerogatiues , Esau was the first borne , and yet was refused . Furthermore , the theife on the crosse declareth his conuersion , by manifest signes and fruites of repentance , as appeares by the wordes which he spake to his fellow , Fearest not thou god seeing thou art in the same condemnation . Though handes and feete were fast nailed to the crosse , yet heart and tongue are at libertie to giue some tokens of his true repentance . The people of this our land heare the word , but for the most part are without either profit in knowledge or amendement of life : yet for all this , they perswade themselues that they haue good hearts and good meanings , though they can not beare it away , and vtter it so well as others . But alas , poore soules , they are deluded by Satan : for a man that is conuerted , can not but expresse his conuersion , and bring foorth the fruits thereof . And therefore our Sauiour Christ saith , If a man beleeue in me , out of his bellie shall flowe riuers of water of life . The grace ( as Elihu saith ) of God is like newe wine in a vessell which must haue a vent ; and therefore hee that sheweth no tokens of Gods grace in this life , is not as yet conuerted ; let him thinke and say of himselfe what he will. Can a man haue life , and neuer mooue nor take breath ? and can hee that bringeth forth no fruite of his conuersion liue vnto God ? Wel , let vs now see what were the fruits of the thiefes repentance . They may be reduced to foure heads . First , he rebukes his fellow for mocking Christ , indeauouring thereby to bring him to the same condition with himselfe , if it were possible : whereby he discouers vnto vs the propertie of a true repentant sinner , which is , to labour and striue , so much as in him lieth , to bring all men to the same state that hee is in . Thus Dauid hauing tryed the great loue and fauour of God toward himselfe , breaketh foorth and saith , Come children , harken vnto me , and I will teach you the feare of the Lord : shewing his desire that the same benefits which it had pleased God to bestow on him , might also in like manner be conueied to others . Therfore it is a great shame to see men professing religion , carried away with euery company , and with the vanities and fashions of the world , whereas they should rather drawe euen the worst men that be to the fellowship of those graces of God which they haue receiued . That which the Lord spake to the prophet Ieremie , must be applied to all men : Let them returne vnto thee , but returne not thou vnto them . In instruments of musicke the string out of tune must be set vp to the rest that be in tune , and not the rest to it . Againe , in that he checkes hi fellowe , it shewes that those which be touched for their owne sinnes , are also grieued when they see other men sinne and offend God. But to goe further in this point , let vs diligently and carefully marke the manner of his reproofe , Fearest thou not God , seeing thou art in the same condemnation . In which words he rips vp his lewdnes euen to the quicke , and giues him a worthie item , telling him that the cause of all their former wickednesse , had beene the want of the feare of God. And this point must euery one of vs marke with great diligence . For if we enter into our hearts and make a through search , wee shall finde that this is the roote and fountaine of all our offences . Wee miserable men for the most part haue not grace to consider that we are alwaies before God ; and to quake and tremble at the consideration of his presence : and this makes vs so often to offend God in our liues as we doe . Abraham comming before Abimelech , shifting for himselfe , saide , that Sara was his sister , and being demanded why he did so , answered , because he thought the feare of God was not in that place : insinuating that he which wants the feare of God , wil not make conscience of any sinne whatsoeuer . Would we then euen from the bottome of our hearts turne to God , and become new creatures , then let vs learne to feare God : which is nothing els but this , when a man is perswaded in his owne heart and conscience that wheresoeuer he be , he is in the presence and sight of God , and by reason therof is afraid to sinne . This we must haue fully settled in our hearts , if we desire to learne but the first lesson of true wisdome . But what reason vseth the theefe to draw his fellow to the feare of God ? Thou art ( saith he ) in the same condemnation , that is , by thy sinnes & manifold transgressions thou hast deserued death , and it is now most iustly inflicted vpon thee ; wilt thou not yet feare God ? Where we are taught , that temporall punishments and crosses , ought to be meanes to worke in vs the feare of God ; for that is one end why they are sent of God. It is good for me ( saith Dauid ) that I haue been chastised , that I may learne thy statutes . And Paul saith , When we are chastised , we are nurtured of the Lord. And the Iewes are taught by the prophet Micah to say , I will beare the wrath of the Lord , because I haue sinned against him . The second fruit of his conuersion is , that he condemneth himselfe and his fellow for their sinnes , saying , Indeede we are righteously here , for we receiue things worthie for that we haue done , that is , we haue wonderfully sinned against Gods maiestie , and against our brethren : and therefore this grieuous punishment which we beare , is most iust and due vnto vs. This fruit of repentance springs and growes very thinne among vs , for fewe there be which doe seriously condemne themselues for their owne sinnes : the manner of men is to condemne others , and to crie out that the world was neuer so bad , but bring them home to themselues , and you shall find that they haue many excuses and defences as plaister-worke to cast ouer their foule and filthie sinnes : and if they be vrged to speake against themselues , the worst will be thus ; God helpe vs , we are all sinners , euen the best of vs. But certen it is , that he which is thoroughly touched in conscience for his sinnes , both can and will speake more against himselfe for his manifold offences , then all the world besides . Thus Paul when he was conuerted , calls himselfe the chiefe of all sinners . And the prodigall childe confessed that he had sinned against heauen and against his father , and was not worthie to be called his child . The third fruit of his conuersion is , that he excuseth our Sauiour Christ , and giueth testimonie of his innocencie , saying , But this man hath done nothing amisse . Marke here : Pilate condemned Christ , Herod mocked him , all the learned Scribes and Pharises condemned him , and the people crie , away with him , let him be crucified : and among his owne disciples Peter denied him , and the rest ranne away : there remaines onely this poore silly wretch vpon the crosse to giue testimonie of Christs innocencie : whereby we learne , that God chooseth the simple ones of this world , to ouerthrow the wisdom of the wise : and therefore we must take heede that wee be not offended at the Gospell of Christ , by reason that for the most part simple and meane men in the world embrace it . Nay marke further , this one theife beeing conuerted had a better iudgement in matters concerning Gods kingdome , then the whole bodie of the Iewes . And by this all students may learne , that if they desire to haue in themselues vpright iudgement in matters of religion , first of all they must become repentant sinners : and though a man●haue neuer so much learning , yet if he be carried away with his owne blind affections and lusts , they will corrupt and darken his iudgement . Men which worke in mines and coale-pits vnder the earth , are troubled with nothing so much as with damps , which make their candle burne darke , and sometimes put it quite out . Nowe euery mans sinnes are the damps of his heart , which when they take place , doe dim the light of his iudgement , and cast a mist ouer the mind , and darken the vnderstanding and reason : and therefore a needefull thing it is , that men in the first place should prouide for their own conuersion . The fourth fruit of his repentance is , that he praieth for mercy at Christs hands , Lord ( saith he ) remember me when thou commest into thy kingdom : in which praier we may see what is the propertie of faith . This theife at this instant heard nothing of Christ but the scornings and mockings of the people , and he saw nothing but a base ●state full of ignominie and shame , and the cursed death of the crosse , yet neuerthelesse hee nowe beleeues in Christ , and therefore intreats for saluation at his hand . Hence we learne , that it is one thing to beleeue in Christ , and another to haue feeling and experience : and that euen then when we haue no sense or experience we must beleeue : for faith is the subsisting of things which are not seene : and Abraham aboue hope did beleeue vnder hope : and Iob saith , though thou kill me , yet will I beleeue in thee . In Philosophy a man beginnes by experience , after which comes knoweledge and beleefe ; as whē a man hath put his hand to the fire , & feeles it to be hot , he comes to knowe thereby that fire burnes : but in Diuinitie wee must beleeue though we haue no feeling : first comes faith , and after comes sense and feeling . And the ground of our religion standes in this , to beleeue things neither seene not felt to hope aboue all hope , and without hope : in extremitie of affliction to beleeue that God loueth vs , when he seemeth to be our enemie , and to perseuere in the same to the end● The answer which Christ made to his praier was , This night shalt thou bee with me in Paradise . Whereby he testifies in the middest of his sufferings the power which he had ouer the soules of men : and verifies that gratious promise , Aske and ye shall receiue , seeke and ye shall finde , knocke and it shall be opened to you : and withall confutes the popish purgatory . For if any man should haue gone to that forged place of torment , then the theife vpon the crosse , who repenting at the last gaspe wanted time to make satisfaction for the temporall punishment of his sinnes . And by this conuersion of the thiefe we may learne that if any of vs would turne to God and repent , we must haue three things . I. The knowledge of our owne sinnes . II. From the bottome of our hearts wee must confesse and condemne our selues for them , and speake the worst that can be of our selues , in regard of our sinnes . III. We must earnestly craue pardon for them , and call for mercie at Gods handes in Christ , withall reforming our liues for the time to come : if we doe , we giue tokens of repentance ; if not , we may thinke what we will , but we deceiue our selues , and are not truely conuerted . And here we must be warned to take heede least we abuse , as many do , the example of the thiefe , to conclude thereby that we may repent when we will , because the thiefe on the crosse was conuerted at the last gaspe . For there is not a second example like to this in all the whole Bible : it was also extraordinarie . Indeed sundrie men are called at the eleuenth houre , but it is a most rare thing to finde the conuersion of a sinner after the eleuenth houre , and at the point of the twelfth . This mercy God vouchsafed this one thiefe ; that he might be a glasse in which we might behold the efficacie of the death of Christ , but the like is not done to many men , no not to one of a thousand . Let vs rather consider the estate of the other thiefe , who neither by the dealing of his fellow , nor by any speech of Christ could be brought to repentance . Let vs not therefore deferre our repentance to the houre of death : for then we shall haue sore enemies against vs : the world , the flesh , the deuill , and a guiltie conscience ; & the best way is before hand to preuent them . And experience shewes that if a man deferre repentance to the last gaspe , often when he would repent he cannot . Let vs take Salomons counsel , Remēber thy creatour in the daies of thy youth , before the euill daies come . If we will not heare the Lord when he calleth vs , hee will not heare vs when we call on him . The third signe was , the ecclipsing or darkening of the sunne from the sixt houre to the ninth . And this ecclipse was miraculous . For by the course of nature the sinne is neuer ecclipsed , but in the newe moone : whereas contrariwise this ecclipse was about the time of the passeouer which was alwaies kept at the full moone . Question is made touching the largenes of it : some mooued by the words of Luke , who saith that darkenes was vpon the whole earth , haue thought that the ecclipse was vniuersall ouer the whole world : but I rather thinke that Saint Lukes meaning is , that it was ouer the whole region or countrie of Iurie . For if such a wonder had happened ouer the whole worlde , all Historiographers Greeke and Latine and Astronomers , diligent obseruers of all ecclipses , would haue made speciall mention thereof . And though some a writers say that it was ouer the whole earth , and that it was set downe in record both by the Romans and Grecians , yet all their writings prooue no more but this , that it was ouer Iurie and Galely and the countries bordering neere vnto . The vses of this miracle are manifolde . I. This darkening of the sunne giues a checke to the Iewes for their crucifying of Christ : they were not ashamed to apprehend , accuse , and condemne him : yet this glorious creature the sunne pulleth in his beames , beeing as it were ashamed to behold that , which they were not ashamed to doe . II. It serues to signifie the great iudgement of God to come vpon the Iewes . For when as Christ suffered , darkenesse was ouer all the land of Iurie , and all the world besides had the light of the sunne , so shortly after blindenesse of minde was ouer the whole nation of the Iewes , and all the world besides sawe the sonne of righteousnesse shining vnto them in preaching of the gospel . III. It serues to aduertise vs that such as carrie themselues towardes Christ as the Iewes did , haue nothing els in them but darkenes , and they that sit in darkenesse and shadow of death ; and therefore not able any whit better to see the way that leadeth vnto life , then he which is cast into a dark dungeon can ; who if they thus remaine , shal at length be cast into vtter darkenes . This being the estate of all them that be forth of Christ , wee must labour to be freed from this darkenesse , that the day-starre may rise in our hearts , and shine vpon vs , and put life into vs. IV. This miraculous and wonderfull darkening of the sunne doth conuince the Iewes , that Christ whome they crucified was the Lord of glorie , and the Sauiour of the world : and it is very like that this was the principall ende of this miracle . For whereas neither his doctrine , nor his former miracles could mooue them to acknowledge him for that Messias , yet this one worke of God doth as it were strike the naile to the head , and stop al their mouthes . V. Besides this , whereas at the very instant when Christ was about to make a satisfaction to the iustice of his father for our sinnes ; the sunne was thus darkened : it teacheth vs first to think of the passion of Christ , not as of a light matter , but as one of the greatest wonders of the world , at the sight whereof the verie frame of nature was changed : secondly , to thinke of our owne sinnes , as the vilest things in the worlde , and that they deserue the intollerable wrath of God : considering that at the time when they were to bee abolished , the course of nature euen in the very heauens is turned vpside downe . The fourth signe is , the rending of the vaile of the temple from the top to the bottome . The temple was deuided into two parts : the one more inward into which no man might come but the high priest , and that once a yeare ; and it was called the holy of holies : the other was that where the people came and offered sacrifices vnto the Lord. Nowe that which parted the temple into these two parts was called the vaile , & at the time of Christs passion it was rent from the toppe to the very bottome . This hath diuers vses : I. The holy of holies signified the third heauen , where God sheweth himselfe in glory and maiestie vnto his Saints : and the rending of the vaile sigureth vnto vs , that by the death of Christ heauen which was otherwise shut by our sinnes is now set open , and a way made to enter thereto . II. It signifieth , that by the death of Christ we haue without impediment , free accesse to come vnto God the father by earnest praier in the name of Christ ; which is a most vnspeakable benefit . III. It signifieth that by Christs death an end is put to all ceremonies , to ceremoniall worship , and the sacrifices of the old testament : and that therefore in the newe testament there remaineth one onely reall and outward sacrifice , that is , Christ crucified on the crosse : and the whole seruice and worship of God for outward ceremonies most simple and plaine . IV. The temple was the chiefe and one of the most principal prerogatiues that the Iewes had ; it was their glorie that they had such a place wherein they might worship and doe seruice to the true God : and for the temples sake God often spared them , and therefore Daniel praieth : O Lord , heare the praier of thy seruant , and his supplication , and cause thy face to shine vpon the sanctuarie that lieth wast for the Lords sake . Yet for all this , when they began to crucifie the Lord of life , their prerogatiues helpes them not , nay they are depriued thereof , and God euen with his owne hand rendes the vaile of the temple in sunder , signifying vnto them , that if they forsake him , he will also forsake them . And so may we say of the church of England . No doubt for the gospels sake we haue outward peace and safetie , and many other blessings , and are in account with other nations : yet if we make no conscience to obey the word of God , & if we haue no loue of Christ and his members , God wil at length remooue his candlesticke from vs , and vtterly depriue vs of this ornament of the Gospell , and make our land as odious vnto all the world , as the land of the Iewes is at this day . Let vs therfore with all care and diligence shewe forth our loue both to Christ himselfe and to his members , and adorne the gospell which wee professe by bringing forth fruits worthy of it . The fifth signe is the earthquake , whereby hard rockes were clouen a sunder . And it serues very fitly to signifie further vnto vs , that the sinne of the Iewes in putting Christ to death was so heauie a burden , that the earth could not beare it , but trēbled thereat , though the Iewes themselues made no bones of it . And it is a thing to be wondred at : that the earth doeth not often in these daies , tremble and quake at the monstrous blasphemies and feareful othes by the wounds and blood and heart of Christ , whereby his members are rent asunder , and he traiterously crucified againe . Secondly , the earthquake shewes vnto vs the exceeding and wonderfull hardnes of the hearts of the Iewes , and ours also : they crucified Christ and were not touched with any remorse ; and wee can talke and heare of his death , yea we can say hee was crucified for our sinnes : and yet are we nothing affected therewith , our hearts will not rende when as hard rockes cleaue asunder . Thirdly , the moouing of the ea●th , and the rending of the rockes asunder , may be a signe vnto vs of the vertue of the doctrine of the gospel of Christ : which is nothing els but the publishing of the passion of his death : which being preached , shall shake heauen and earth , sea and land . It shall mooue the earthen , hard , and rockie hearts of men ; and raise vp of meere stones and rockes children vnto Abraham . But the maine vse and ende of this point is , to prooue that he that was crucified , was the true Messias the sonne of God : and therefore had the power of heauen and earth , and could mooue all things at his pleasure . The sixt signe of the power of Christ is , that graues did open , & many bodies of the Saints which slept arose , and came out of their graues after his resurrectiō , and went into the holy citie , and appeared vnto many . The vse of this signe is this : it signifies vnto vs , that Christ by his death vpon the crosse did vanquish death in the graue , and opened it● and thereby testified that hee was the resurrection and the life : so that it shall not haue euerlasting dominion ouer vs : but that he will raise vs vp from death to life , and to euerlasting glorie . The seuenth signe is the testimonie of the Centurion with his souldiours which stood by to see Christ executed : S. Marke saith , when he sawe that Christ thus crying gaue vp the ghost , he said , truely this was the sonne of God. Thus wee see it is an easie matter for Christ to defend his owne cause : let Iudas betray him , Peter denie him , and all the rest forsake him , yet he can if it so please him make the Centurion that standeth by to see him executed to testify of his innocency . But what was the occasion that mooued him to giue so worthie a testimonie ? S. Matthew saith , it was feare , and that feare was caused , by hearing the loud crie of Christ , and by seeing the earthquake & things which were done . And this must put vs in minde not to passe by Gods iudgements which daily fall out in the world , but take knowledge of them , and as it were , to fixe both our eyes on them . For they are notable meanes to strike and astonish the rebellious heart of man , and to bring it in awe and subiection to God. After that the two first captaines with their fifties commanding the Prophet Elias to come downe to king Achaziah , were consumed with fire from heauen , the king sent his third captain ouer fiftie with his fiftie to fetch him down : but what doth he ? it is said , he fell on his knee before Eliah , and besought him , saying , O man of God , I pray thee , let my life and the liues of these fiftie seruants be pretious in thine eyes . But what was the cause why he praied thus ? Surely he obserued what iudgements of God fell vpon his two former fellow captaines , Behold , saith he , there came downe fire from heauen , and deuoured the two former captaines with their fifties : therefore let my life be pretious now in thy sight . Thus laying to his owne heart and making vse of Gods iudgements , he humbled himselfe and was spared with his fiftie . And Habaccuk saith , When I heard the voyce , namely of Gods iudgements , rottennes entred into my bones , and I trembled in my selfe that I might be safe in the day of the Lord. Now what this feare of the Centurion was , there is a further question , and it is very like that it was but a sudden motion or a certaine preparatiue to better things . For he was but an heathen man , and had as yet no knowledge of Christ , and whether he repented or not it is vncerten : and we must not maruell at this , for there are many suddaine motions in shew very good , that vpon like occasions rise in the hearts of naturall men . When God plagued the land of Egypt , then Pharaoh sent for Moses and confessed that the Lord was righteous , but he and his people were wicked ; and desired Moses to pray to God to take away the plague , who did so : but so soone as the hand of God was stayed , he returned to his old rebellion againe . And as a dogge that commeth out of the water shaketh his cares , and yet returneth into it againe : so is the manner of the world : when crosses and calamities befall men , as sicknesse , losse of friends or goods , then with Ahab they outwardly humble themselues and goe softly : they vse to frequent the place where the word is preached and Gods name called vpon : but alas , common experience shewes that these things are but fittes arising of vncerten and flittering motions in the heart . For so soone as the crosse is remooued , they returne to their old by as againe , and become as bad and as backeward as euer they were : beeing like to the tree that lies in the water , which for a while is greene , but afterward withereth . And therefore we for our parts , when any good motions come into our hearts as the beginnings of further grace , we ( I say ) must not quench them but cherish and preserue them , remembring that the kingdome of heauen , is like a graine of mustard seede , which when it is sowne is the least of all seedes : but afterward it groweth vp into a tree , that the soules of the heauen may build their nests in it : and like to this are the first motions of Gods spirit , and therefore they must be cherished and maintained . And thus much for the seuen signes of the power of Christs godhead . Now followes the second part of the triumph of Christ , which containeth signes of his victorie vpon the crosse , notably expressed by Paul when he saith , And putting out the hand writing of ordinances which was against vs , which was contrarie to vs , he euen tooke it out of the way and fastened it vpon the crosse , and hath spoiled the principalities and powers , and hath made a shew of them openly , and hath triumphed openly in the same . In which words he alludeth to the manner of heathen triumphs : for it was the custome of the heathen princes when they had gotten the victorie ouer their enemies , first to cause a pillar of stone , or some great oke to be cut downe , and set vp in the place of victorie , vpon which either the names of the chiefe enemies were set , or their heads were hanged , or words were written in the pillar to testifie the victorie . This beeing done , there followed an open shew , in which first the conquerour prepares for himselfe a chariot of victorie wherein he was himselfe to ride , and then the chiefe of his enemies bound and pinioned , were led openly after him . Now on the same manner vpon the crosse there was a pitched field ; the Emperour on the one side was Christ ; his enemies on the other side were the world , the flesh , hell , death , damnation , the deuill , and all his angels : all which , banding themselues against him were all subdued by him vpon the same crosse : and he himselfe gaue two signes of his triumph , one was a monument of the victorie , the other an open shew of his conquest . Now the monument of Christs victorie was the crosse it selfe , whereon he nailed the obligation or bill which was against vs : whereby satan might haue accused and condemned vs before God. For we must consider that God the father is as a creditour , and we all debters vnto him : he hath a bill of our hands which is the law , in that it giueth testimonie against vs ; first by the legall washings , which did shew and signifie that we were altogether defiled and vncleane ; secondly by the sacrifices that were daily offered for the propitiation for our sinnes . Now Christ was our suretie , and paid euery iotte of the debt which we should haue paide , and requiring the acquittance , taketh the ceremoniall law , and the curse of the morall law , and nailes them to the crosse . Furthermore in the shew of conquest , the chariot is the crosse likewise : for it was not onely a monument of victorie , but also a chariot of triumph . And the captiues bound and pinioned which follow Christ , are the principalities and powers , that is , the deuill , and his angels , hell , death , and condemnation : all which are as it were taken prisoners , their armour and weapons are taken frō them , and they chained and bound each to other . The meditation of this point serueth to admonish vs to abandon all manner of sinne , and to make conscience of euery good dutie if we will aright professe the gospel of Christ : for when we sinne , we doe as it were pull Christ out of his chariot of triumph , and vntie Sathans bonds , & giue him weapons , and ( as much as we can ) make him valiant and strong againe . Now for any man to make Sathan and sinne valiant and strong against himselfe , whereas Christ hath weakned him , and euen bruised his head , is no better then to become an enemie to the crosse of Christ. Againe , hereby we are taught to pray vnto God that our blinde eyes may be opened , that we may discerne aright of the passion of Christ. It is a wonder to see howe men are carried away with a liking of vaine shewes , games , and enterludes : how they spende euen whole daies in beholding them , and their money also that they may come to the places where they are : oh then how exceedingly ought our hearts to be rauished with this most admirable shew , in which the sonne of God himselfe rides most gloriously in his chariot of triumph , and leades his and our most cursed enemies captiue , yea treades them vnder his foote . This triumph is set forth vnto vs in the preaching of the Gospel , and may be seene of vs all freely without money or money-worth . What wretches then shall we be , if we suffer our hearts to be filled with earthly delights , and in the meane season haue little or no desire to behold with the eyes of our minde this goodly spectacle that is to be seene in the passion of Christ , that serues to reuiue and refresh our soules to life eternall . Thirdly , if Christ when he was most weake and base in the eyes of men , did most of all triumph vpon the crosse ; then euery one of vs must learne to say with the Apostle Paul , God forbid that I should reioyce in any thing but in the crosse of Christ Iesus our Lord. That we may say this truly , first of all we must labour to haue the benefit of the crosse of Christ not onely in the remission but also in the mortification of our sinnes : secondly , we must not be discomforted , but rather reioyce and triumph therein . A Christian man can neuer haue greater honour then to suffer for the Gospel of Christ when God calleth him thereunto : and therefore Saint Paul setteth forth another most glorious shew which all those must make that suffer any thing for Gods cause . They must encounter with the world , the flesh , and the deuill , and are placed as it were on a theater : and in this conflict the beholders are men and angels ; yea , the whole hoast of heauen and earth : the vmpire or iudge is God himselfe , who wil giue sentence of victorie on their side , and so they shall ouercome . We must not hereupon thrust our selues into danger : but when it shall please God to call vs thereunto , we must thinke our selues highly honoured of him . As when God sendeth losse of friends , of substance , or good name , or any other calamitie , we must not despaire , or be ouer grieued , but rather reioyce and addresse our selues then with our Sauiour Christ to make a triumph . Thus much of Christs triumph , and the passion of his crosse . Now followeth the second degree of his humiliation , in these words , And buried . Where we must consider these points : I. why it was needefull that Christ should be buried . II. who was the author of his buriall . III. the manner or preparation to his buriall . IV. the place and time where and when he was buried . Of these in order . For the first ; the causes are many , but especially foure why Christ was to be buried . I. that the truth and certentie of his death might be confirmed vnto vs , and that no man might so much as imagine that his death was a fantasticall death , or his bodie a fantasticall bodie : for men vse not to burie a liuing but a dead man , or a man in shew but a true man. II. that his buriall might be vnto him a passage from the estate of humiliation to the estate of exaltation , which began in his resurrection : and he could not haue risen againe if he had not beene first buried . III. that the outward humiliation in the forme of a seruant , which he tooke vpon him , might be continued vpon him to the lowest degree of all : and therefore it was not sufficient that he should be crucified euen to death , but beeing dead , he must be also buried . IV. Christ was buried , that he might not onely vanquish death on the crosse , but euen after the manner of conquerours subdue him at his owne home , and as it were plucke him out of his owne cabine or denne . The authours of Christs buriall were Ioseph of Arimathea , and Nichodemus , who came to Iesus by night . Now concerning them and this their fact , there are many things worthie to be considered in this place . First of all they were disciples of Christ , and the difference betweene them and the rest is to be considered . The other disciples though in number they were but few , yet in the feast before his passion they openly followed him : but when Christ was to be arraigned , and the persecution of the Church of the new testament began in him , then Iudas betraied him , Peter denied him , and the rest fled away : yet euen at the same instant these two secret disciples of our Sauiour Christ , Ioseph of Arimathea and Nichodemus take courage to themselues , and in time of danger openly professe themselues to be Christs disciples by an honourable and solemne buriall ; God no doubt opening their hearts and inabling them to doe so . The like is to be seene in all ages since the passion of Christ in the Church of God , in which men zealous for the Gospel in peace haue beene timerous in persecution , whereas weake ones haue stood out against their enemies euen vnto death it selfe . The reason is , because God will humble those his seruants which are oftentimes indued with great measure of graces , and contrariwise exalt and strengthen the weake and feeble : and the same no doubt will be found true among vs , if it should please God to sende any new triall into the Church of England . This serues to teach vs to thinke charitably of those which are as yet but weake among vs : and withall in our profession to carrie a low saile and to thinke basely of our selues , and in the whole course of our liues creepe alow by the ground , running on in feare and trembling , because the Lord oftentimes humbles those that be strong , and giue courage and strength to weake ones boldly to confesse his name . Secondly , whereas these two disciples haue such care of the buriall of Christ , we learne that it is our dutie to be carefull also for the honest and solemne buriall of our brethren . The Lord himselfe hath commanded it , Thou art dust and to dust thou shalt returne . Also the bodies of men are the good creatures of God , yea the bodies of Gods children are the temples of the holy Ghost , & therefore there is good cause why they should be honestly laid in the earth . And it was a curse and iudgement of God vpon Iehoiakim that he must not be buried , but like a dead asse be drawne and cast out of the gates of Ierusalem . And so the Lord threatens a curse vpon the Moabites , because they did not burie the king of Edom , but burnt his bones into lime . And therefore it is a necessarie dutie one neighbour and friend to looke to the honest buriall of another . Hence it followes , that the practise of Spaine and Italie and all popish cuntries , which is to keepe the parts of mens bodies and such like reliques of Saints vnburied , that they may be seene of men and worshipped , hath no warrant : dust they are and to dust they ought to be returned . Furthermore the properties and vertues of both these men are seuerally to be considered . And first to begin with Ioseph , he was a Senatour ; a man of great account , authoritie , and reputation among the Iewes . It may seeme a strange thing that a man of such account would abase himselfe so much as to take downe the bodie of Christ from the crosse . It might haue beene an hinderance to him and a disgrace to his estate and calling : as we see in these daies , it would be thought a base thing for a knight or lord to come to the place of execution and take downe a thiefe from the hand of the hangman to burie him : but this noble Senatour Ioseph for the loue he bare to Christ , made no account of his state and calling , neither did he scorne to take vpon him so base an office , considering it was for the honour of Christ : where we learne , that if we truly loue Christ , and our hearts be ●et to beleeue in him , we will neuer refuse to performe the basest seruice that may be for his honour , nothing shall hinder vs. It is further said that he was a good man and a iust : and also a rich man. And the first appeareth in this , that he would neither consent to the counsell nor fact of the Iewes in crucifying Christ. It is rare to finde the like man in these daies . From this example we learne these lessons . I. that a rich man remaining a rich man may be a seruant of God , and also be saued : for riches are the good blessings of God , and in themselues doe no whit hinder a man in comming to Christ. But some will say , Christ himselfe saith , It is easier for a a cable to goe through the eye of a needle● then a rich man to enter into the kingdome of heauen . Answ. It is to be vnderstood of a rich man , so long as he swelleth with a confidence in his wealth : but we know , that if a cable be vntwisted and drawne into small threeds , it may be drawne through the eye of a needle : so he that is rich let him denie himselfe , abase himselfe , and lay aside all confidence in himselfe , in his riches and honour , & be as it were , made small as twine threed , and with this good Senatour Ioseph become the disciple of Christ , he may enter into the kingdome of heauen . But Christ saith in the parable that riches are thornes , which choke the grace of God. Answ. It is true , they are thornes in that subiect or in that man that putteth his trust in them ; not in their owne nature , but by reason of the corruption of mans heart , who makes of them his God. Saint Iohn saith further , that Ioseph was a disciple of Christ , but yet a close disciple for feare of the Iewes . And this shewes , that Christ is most ready to receiue them that come vnto him , though they come laden with manifold wants . I say not this , that any hereby should take boldnes to liue in their sinnes , but my meaning is , that though men be weake in the faith , yet are they not to be dismaied , but to come to Christ , who refuseth none that come to him . Draw neere to God ( saith S. Iames ) and he will draw neere to you . Christ doth not forsake any , till they forsake him first . Lastly the holy Ghost saith of him , that he waited for the kingdome of God , that is , he did beleeue in the Messias to come , and therefore did waite daily till the time was come , whē the Messias by his death and passion should abolish the kingdome of sinne and Satan , and establish his owne kingdome throughout the whole world . The same is said of Simeon that he was a good man and feared God , and waited for the consolation of Israel . This was the most principall vertue of all that Ioseph had , and the very roote of all his goodnes and righteousnes , that he waited for the kingdome of God. For it is the propertie of faith whereby we haue confidence in the Messias to change our nature , and to purifie the heart , and to make it bring forth works of righteousnes . There be many among vs , that can talke of Christs kingdome , and of redemption by him , and yet make no conscience of sinne , & haue little care to liue according to the Gospel which they professe : and all is , because they doe not soundly beleeue in the Messias , and they waite not for the kingdome of heauen , & therefore there is no change in them : but we for our parts must labour to haue this affiance in the Messias with Ioseph , and to waite for the second appearance , that thereby we may be made new creatures , hauing the kingdome of Satan battered and beaten downe in vs , and the kingdome of God erected in our hearts . Touching Nichodemus Saint Iohn saith , that he came to Iesus by night . Many men build vpon this example , that it is lawfull to be present at the Masse ; so be it , in the meane season we keepe our hearts to God : and indeede such men are like Nichodemus in that they labour to burie Christ as much as they can , though now after his resurrection he should not be buried againe . But though Nichodemus durst not opēly at the first professe the name of Christ , yet after his death when there is most daunger he doth : and by this meanes he reformeth his former action . Thus much of the persons that buried Christ. The third thing to be obserued is the manner of Christs buriall , which standeth in these foure points . First , they take downe his body from the crosse : secondly , they winde it : thirdly , they lay it in a tombe : fourthly , the tombe is made sure . Of these in order . First , Ioseph taketh downe the bodie of Christ from the crosse whereon he was executed , but marke in what maner : he doth it not on his own head without leaue , but he goeth to Pilate and beggeth the bodie of Christ , and craueth libertie to take it downe , because the disposing of dead bodies was in Pilates hand , he beeing deputie at that time : whereby we learne , that in all our dealings and actions ( though they haue neuer so good an end ) our dutie is to proceede as peaceably with all men as may be , as Saint Iames saith : the wisdome that is from aboue is first pure , then peaceable ; gentle , &c. Againe , this teacheth vs , that in all things which concerne the authoritie of the Magistrate , and belong vnto him by the rule of Gods word , we must attempt or doe whatsoeuer we doe by leaue . And by this we see what vnaduised courses they take , that being priuate men in this our Church , will notwithstanding take vpon them to plant Churches without the leaue of the Magistrate beeing a Christian Prince . Hauing thus taken the bodie of Christ downe , they goe on to winde it . And Ioseph for his part brought linnen cloathes , and Nichodemus a mixture of myrrhe and aloes to the quantitie of an hundred pounds for the honourable buriall of Christ. His winding was on this manner : they wrapped his bodie hastily in linnen clothes , sweete odours put thereto . Besides all this , in the Iewes burialls there was embalming and washing of the bodie , but Christs body was not a embalmed or washed , because they had no time to doe it , for the preparation to the Passeouer drew neare . And whereas these two men burie Christ at their owne cost and charges , we are taught to be like affected to the liuing members of Christ : when they want we must releeue and comfort thē liberally● and freely . It may here be demanded , whether men may not be at cost in making funerals , considering euen Christ himselfe is with much cost buried . Ans. The bodies of all dead men are to be buried in seemely and honest manner , and if they be honourable , they may be buried honourably : yet now there is no cause why mens bodies should be washed , anointed , and embalmed , as the vse was among the Iewes : for they vsed embalming as a pledge and signe of the resurrection ; but now since Christs comming we haue a more certen pledge thereof , euen the resurrection of Christ himselfe , and therefore it is not requisite that we should vse embalming and washing as the Iewes did . And the clause which is specified in Saint Matthew is not to be omitted , that Ioseph wrapped Christs bodie in a cleane linnen cloath : whereby we learne , that howsoeuer the strange fashions fetcht from Spaine and Italie are monstrous and to be abhorred : yet , seeing the bodie of a man is the creature of God , therefore it must be araied in cleanly manner , and in holy comelines . Paul requires that the minister of the Gospel in all things be seemely or comely : and herein he ought to be a patterne of sobrietie vnto all men . Thirdly , after they haue wound the bodie of Christ , they lay it in a tombe , and lastly they make it sure , closing it vp with a stone rolled ouer the mouth of it . Also the Iewes request Pilate to seale it that none might presume to open it : besides , they set a band of souldiours to watch the tombe , and to keepe it that his bodie be not stollen away . Many reasons might be alleadged of this their dealing , but principally it came to passe by the prouidence of God , that hereby he might confirme the resurrection of Christ. For whereas the Iewes would neither be mooued by his doctrine nor by his works and miracles to beleeue , he causeth this to be done , that by the certentie of his resurrection he might conuince them of hardnesse of heart , and prooue that he was the sonne of God. Thus much of the manner of his buriall . Now followes the place where Christ was buried . In the place we are to marke three things : first , that Christ was laid in Iosephs tombe , whereby we may gather the greatnes of Christs pouertie , in that he had not so much ground as to make himselfe a graue in : and this must be a comfort to the members of Christ that are in pouertie . And it teacheth them , if they haue no more but food and raiment , to be therewith content , knowing that Christ their head and king hath consecrated this very estate vnto them . Secondly , the tombe wherein Christ was laide was a new tombe wherein neuer any man lay before . And it was the speciall appointment of Gods prouidence that it should be so , because if any man had bin buried there aforetime , the malitious Iewes would haue pleaded , that it was not Christ that rose againe but some other . Thirdly we must obserue , that this tombe was in a garden , as the fal of man was in a garden , and as the apprehension of Christ in a garden beyond the brooke Cedron . And here we must note the practise of a good man. This garden was the place of Iosephs delight and holy recreation , wherein he vsed to solace himselfe in beholding the good creatures of God ; yet in the same place doth he make his owne graue long before he died : whereby it appeares , that his recreation was ioyned with a meditation of his ende : and his example must be followed of vs. True it is , God hath giuen vs his creatures not onely for necessitie , but also for our lawfull delight ; but yet our dutie is , to mingle therewith serious meditation and consideration of our last end . It is a brutish part to vse the blessings and creatures of God , and not at all to be bettered in regard of our last end by a further vse thereof . The time when Christ was buried was the euening , wherein the Sabbath was to begin according to the manner of the Iewes , which began their daies at sunne setting from euening to euening according to that in Genesis : the euening and the morning was the first day . Nowe Ioseph commeth a little before euening and beggeth the body of Christ and burieth it : where note , that howsoeuer we are not bounde to keepe the sabbath so strictly as the Iewes were , yet when we haue any busines or worke to be done of our ordinarie calling , wee must not take a part of the Lords sabbath to doe it in , but preuent the time , and doe it either before as Ioseph did , or rather after the sabbath . This is little practised in the worlde . Men thinke if they goe to Church before and after noone to heare Gods worde , then all the day after they may doe what they list , and spend the rest of the time at their owne pleasure : but the whole day is the Lords , and therefore must be spent wholly in his seruice both by publike hearing of the word , and also by priuate reading and meditation on the same . To conclude the doctrine of Christs buriall . Here it may bee demanded , howe he was alwaies after his incarnation both God and man , considering he was dead and buried , and therfore bodie and soule were sundered , and a dead man seemes to be no man. Ans. A dead man in his kind is as true a man as a liuing man : for though bodie and soule be not vnited by the bond of life , yet are they vnited by a relation which the one hath to the other in the counsell & good pleasure of god ; and that as truely as man and woman r●maine coupled into one flesh by a couenant of marriage , though afterward they be distant a thousand miles asunder . And by vertue of this relation euery soule in the day of iudgement shall be reunited to his own bodie , and euerie bodie to his own soule . But there is yet a more straighter bond betweene the bodie and soule of Christ in his death and buriall . For as when he was liuing his soule was a meane or bond to vnite his godhead and his bodie togither : so when hee was dead his verie Godhead was a meane or middle bonde to vnite the bodie and soule : and to say otherwise is to dissolue the hypostaticall vnion , by vertue whereof Christs bodie and soule though seuered each from other , yet both were still ioyned to the godhead of the sonne . The vse and profit which may be made of Christs buriall is twofolde : I. It serueth to worke in vs the buriall of all our sinnes . Knowe ye not ( saith Paul ) that all who haue beene baptized into Christ ; haue beene baptized into his death , & are buried with him by baptisme into his death ? If any shall demaund howe any man is buried into the death of Christ , the answere is this : Euery Christian man and woman are by faith mystically vnited vnto Christ , and made all members of one bodie , whereof Christ is the head . Nowe therefore as Christ by the power of his godhead when hee was dead and buried , did ouercome the graue & the power of death in his own person : so by the very same power by meanes of his spirituall coniunction doth he worke in all his members a spirituall death and buriall of sinne and naturall corruption . When the Israelites were in burying of a man , for feare of the souldiours of the Moabites , they cast him for hast into the sepulchre of Elisha . Nowe the dead man , so soone as hee was downe , and had touched the bodie of Elisha , hee reuiued and stood vpon his feete : so let a man that is dead in sinne bee cast into the graue of Christ , that is , let him by faith but touch Christ dead and buried ; it will come to passe by the vertue of Christs death and buriall that he shall be raised from death and bondage of sinne to become a newe man. Secondly , the buriall of Christ serues to be a sweete perfume of all our graues and burials : for the graue in it selfe is the house of perdition ; but Christ by his buriall hath as it were consecrated and perfumed all our graues : and in stead of houses of perdition , hath made them chambers of rest and sleepe , yea beds of downe , and therefore howesoeuer to the eie of man the beholding of a funerall is terrible , yet if wee could then remember the buriall of Christ , and consider howe he thereby hath changed the nature of the graue , euen then it would make vs to reioice . Lastly , wee must imitate Christs buriall in beeing continually occupied in the spirituall buriall of our sinnes . Thus much of the buriall . Nowe followeth the third and last degree of Christs humiliation : He descended into hell . It seemes very likely that these words were not placed in the Creede at the first , ( or as some thinke ) that they crept in by negligence , because aboue threescore Creeds of the most ancient counsels and fathers want this clause : and among the rest the Nicene Creede . But if the auncient and learned fathers assembled in that Counsell had beene perswaded , or at the least had imagined that these words had bin set down at the first by the Apostles , no doubt they would not in any wise haue left them out . And an auncient writer saith directly , that these wordes , he descended into hell , are not found in the Creede of the Romane Church , nor vsed in the churches of the East : and if they be , that then they signifie the buriall of Christ. And it must not seeme straunge to any● that a worde or twaine in processe of time should creepe into the Creed , considering that the originall copies of the bookes of the olde and new testament haue in them sundrie a varieties of readings and b wordes otherwhiles which from the margine haue crept into the text . Neuerthelesse considering that this clause hath long continued in the Creede , and that by common consent of the Catholike Church of God , and ●t may carrie a fitte sense and exposition ; it is not as some would haue it , to bee put forth . Therfore that we may come to speake of the meaning of it , we must know that it hath foure vsuall expositions , which we will rehearse in order , and then make choice of that which shall be thought to be the fittest . The first is , that Christs soule after his passion vpon the crosse , did really and locally descend into the place of the damned . But this seemes not to be true . The reasons are these . I. all the Euangelists , and among the rest S. Luke , intending to make an c. exact narration of the life and death of Christ , haue set downe at large his passion , death , buriall , resurrection , and ascension , and withall they make rehearsall of small circumstances , therefore no doubt they would not haue omitted Christ locall descent into the place of the damned , if there had beene any such thing . And the ende why they penned this historie was , that wee might beleeue that Iesus is Christ the sonne of God ; and beleeuing , wee might haue life euerlasting . Nowe there could not haue beene a greater matter for the confirmation of our faith then this , that Iesus the sonne of Marie who went downe to the place of the damned , returned thence to liue in happines for euer . II. If Christ did goe into the place of the damned , then either in soule or in bodie , or in his godhead . But his Godhead could not descend , because it is euery where , and his bodie was in the graue . And as for his soule it went not to hell , but presently after his death it went to paradise , that is , the third heauen , a place of ioy and happinesse , Luk. 23.43 . This day shalt thou bee with me in Paradise : which wordes of Christ must be vnderstoode of his manhood or soule , and not of his Godhead . For they are an answere to a demand : and therefore vnto it , they must be sutable . Nowe the thiefe seeing that Christ was first of all crucified , and therefore in all likelihood should first of all die , makes his request to this effect : Lord , thou shalt shortly enter into thy kingdome , remember me then ; to which Christs answere ( as the very wordes import ) is thus much . I shall enter into paradise this day , and there shalt thou bee with me . Now there is no entrance , but in regard of his soule or manhood . For the Godhead which is at all times in all places , cannot be said properly to enter into a place . Againe when Christ saith , thou shalt be with me in Paradise , he doth intimate a resemblance , which is betweene the first and second Adam . The first Adam sinned against God , and was presently cast forth out of paradise . Christ the second Adam hauing made a satisfaction for sinne , must immediately enter into paradise . Nowe to say that Christ in soule descended locally into hell , is to abolish this anolagie between the first & second Adā . III. Auncient councels in their confessions and Creeds omitting this clause shew , that they did not acknowledge any reall descent , and that the true meaning of these words , he descēded , was sufficiētly included in some of the former articles , and that may appeare , because when they set downe it , they omit some of the former : as Athanasius in his Creede setting downe these words , he descended , &c. omits the buriall , putting them both for one , as he expoundes himselfe a elsewhere . Now let vs see the reasons which may be alleadged to the cōtrary . Obiect . I. Matth. 12.40 . The sonne of man shall be three daies and three nights in the heart of the earth , that is , in hell . Ans. I. This exposition is directly against the scope of the place : for the Pharises desired to see a signe , that is , some sensible and manifest miracle : and hereunto Christ answers that he will giue them the signe of Ionas , which cannot be the descent of his soule into the place of the dāned , because it was insensible ; but rather his buriall , and after it his manifest and glorious resurrection . II. The heart of the earth may as well signifie the graue as the center of the earth . For thus Tyrus bordering vpon the sea , is said to be in the heart of the sea . III. This exposition takes it for graunted that hell is seated in the middest of the earth : whereas the scriptures reueale vnto vs no more but this , that hell is in the lower parts : but where these lower parts should be , no man is able to define . Obiect . II. Act. 2.37 . Thou wilt not leaue my soule in hell , neither wilt thou suffer thy holy one to see corruption . Answer . These words cannot prooue any locall descent of Christs soule . For Peters drift in alleadging of them is , to prooue the resurrection , and he saith expresly , that the words must be vnderstood of the resurrection of Christ , vers . 31. Hee seeing this before spake of the resurrection of Christ. What ? namely these wordes , his soule was not left in hell , &c. Nowe there is no resurrection of the soule , but of the bodie onely , as the soule can not be said to fall , but the bodie . It will be replied that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot signifie the bodie , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue . Ans. The first worde signifies not onely the spirituall part of a man , the soule ; but also the whole person , or the man himselfe , Rom. 13.1 . 1. Cor. 15.41 . And the second is as well taken for the graue , as for hel . Apoc. 20. 14. Death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are cast into the lake of fire . Nowe wee can not say , that hell is cast into hell , but the graue into hell . And the very same word in this text , must needes haue this sense . For Peter makes an opposition betweene the graue into which Dauid is shut vp , and the hell out of which Christ was deliuered , vers . 29.31 . Againe it will be said , that in this text there be two distinct partes : the first of the soules comming forth of hell , in these wordes , Thou wilt not leaue my soule in hell . The secōd , of the bodies rising out of the graue , in the next words : neither wilt thou suffer my flesh to see corruptiō . Ans. It is not so . For flesh in this place signifies not the bodie alone , but the humane nature of Christ , as appeares vers . 30. vnlesse we shall say that one and the same word in the same sentence is taken two waies . And the words rather carrie this sense : Thou wilt not suffer me to continue long in the graue ; nay which is more , in the time of my continuance there , thou wilt not suffer me so much as to feele any corruption ; because I am thy holy one . Obiect . III. 1. Pet. 3.19 . Christ was quickened in spirit , by the which spirit he went and preached to the spirits which are in prison . Answere . The place is not for this purpose . For by spirit is not meant the soule of Christ , but his godhead , which in the ministerie of Noe preached repentance to the olde world . And I thinke that Peter in this place alludes to another place in Genesis 6.3 . where the Lord saith , My spirit shall not alwaies striue with man , because he is but flesh . And if the spirit doe signifie the soule , then Christ was quickned either by his soule or in his soule . But neither is true . For the first , it can not bee said , that Christ was quickened by his soule , because it did not ioyne it selfe to the bodie : but the godhead ioyned them both . Neither was he quickened in soule : for his soule died not . It could not die the first death , which belongs to the bodie : and it did not die the second death , which is a totall separation from God : onely it suffered the sorrowes of the second death , which is the apprehension of the wrath of God ; as a man may feele the pangs of the first death , and yet not die the first death , but liue . Againe , it is to no ende that Christs soule should goe to hell to preach , considering that it was neuer heard of that one soule should preach to another , especially in hell , where all are condemned , and in conscience conuicted of their iust damnation , and where there is no hope of repentance or redemption . It will be answered , that this preaching is onely reall or experimentall , because Christ shewes himselfe there to conuince the vnbeleefe of his enemies : but this is flatte against reason . For when a man is iustly condemned by God , and therefore sufficiently conuicted : what neede the iudge himselfe come to the place of execution to conuict him . And it is flat against the text . For the preaching that is spoken of here , is that which is performed by men in the ministerie of the word , as Peter expounds himselfe , 1. Pet. 4.6 . To this purpose was the Gospel also preached vnto the dead , that they might be condemned according to men in the flesh , that they might liue according to God in the spirit . Lastly , there is no reason why Christ should rather preach and shew himselfe in hell , to them that were disobedient in the daies of Noe , then to the rest of the damned . And this is the first exposition , the second follows . He descended into hell , that is , Christ descended into the graue , or was buried . This exposition is agreeable to the truth , yet is it not meete or conuenient . For the clause next before , he was buried , contained this point : and therefore if the next wordes following yeelde the same sense , there must be a vaine and needlesse repetition of one and the same thing twise , which is not in any wise to be allowed in so short a Creede as this . If it be said that these words are an exposition of the former , the answer is , that then they should be more plaine then the former . For when one sentence expoundeth an other , the latter must alwaies be the plainer : but of these two sentences , He was buried , he descended into hell , the first is very plaine and easie , but the latter very obscure and hard , and therefore it can be no exposition thereof : and for this cause this exposition neither is to be receiued . Thirdly , others there be which expound it thus , He descended into hell , that is , Christ Iesus , when he was dying vpon the crosse , felt and suffered the pangs of hell and the full wrath of God seazing vpon his soule . This exposition hath his warrant in Gods word , where hell often signifies the sorrowes and paines of hell , as Hanna in her song vnto the Lord saith , The Lord killeth and maketh aliue , he bringeth downe to hell and raiseth vp , that is , he maketh men feele woe and miserie in their soules , euen the pangs of hell , and after restoreth them . And Dauid saith , The sorrowes of death compassed me , and the terrours of hell laid hold on me . This is an vsuall exposition receiued of the Church , and they which expound this article thus , giues this reason thereof : The former words , was crucified , dead , and buried , doe containe ( say they ) the outward sufferings of Christ : now because he suffered not onely outwardly in bodie , but also inwardly in soule , therefore these words , he descended into hell , doe set forth vnto vs his inward sufferings in soule , when he felt vpon the crosse the full wrath of God vpon him . This exposition is good and true , and whosoeuer will may receiue it . Yet neuerthelesse it seemes not so fitly to agree with the order of the former articles . For these words , was crucified , dead , and buried , must not be vnderstood of any ordinarie death , but of a cursed death in which Christ suffered the full wrath of God , euen the pangs of hell both in soule and bodie : seeing then this exposition is contained in the former words , it cannot fitly stand with the order of this short Creede , vnlesse there should be a distinct article of things repeated before . But let vs come to the fourth exposition , He descended into hell , that is , when he was dead and buried , he was held captiue in the graue , and lay in bondage vnder death for the space of three daies . This exposition also may be gathered forth of the Scriptures . Saint Peter faith , God hath raised him vp , ( speaking of Christ ) and loosed the sorrowes of death , because it was vnpossible that he should bee holden of it . Where wee may see , that betweene the death and resurrection of Christ , there is placed a third matter , which is not mentioned in any clause of the Apostles Creede , saue in this ; and that is his bondage vnder death , which commeth in betweene his death and rising againe . And the words themselues doe most fitly beare this sense , as the speech of Iacob sheweth , I will goe downe into a hell vnto my sonne mourning . And this exposition doth also best agree with the order of the Creede ; first he was crucified and died , secondly he was buried , thirdly laid in the graue , & was therein held in captiuitie and bondage vnder death . And these three degrees of Christs humiliatiō , are most fitly correspondent to the three degrees of his exaltation . The first degree of exaltation , he rose againe the third day , answering to the first degree of his humiliation , he died : the second degree of his exaltation , hee ascended into heauen , answering to his going downe into the graue , was buried : and thirdly his sitting at the right hand of God ( which is the highest degree of his exaltation ) answering to the lowest degree of his humiliation , he descended into hell . These two last expositions are commonly receiued , and wee may indifferently make choice of either : but the last ( as I take it ) is most agreeable to the order and wordes of the Creede . Thus much for the meaning of the wordes . Nowe followe the vses . And first of all Christs descending into hell , teacheth euery one of vs that professe the name of Christ , that , if it shall please God to afflict vs , either in bodie or in mind , or in both , though it be in most grieuous and tedious manner , yet must we not thinke it straunge . For if Christ vpon the crosse not onely suffered the pangs of hell , but after he was dead , death takes him , and as it were carries him into his denne , or cabbin● and there triumpheth ouer him , holding him in captiuitie and bondage , and yet for all this was he the sonne of God : and therfore when Gods hand is heauie vpon vs any way , we are not to despaire , but rather thinke it is the good pleasure of God to frame and fashion vs , that we may become like vnto Christ Iesus as good children of God. Dauid a man after Gods owne heart was by Samuel annointed King ouer Israel , but withall God raised vp Saul to persecute him , as the fowler hunteth the partridge in the mountaine , in so much that Dauid said , there was but one steppe between him and death . So likewise Iob a iust man and one that feared God with all his heart , yet how heauily did God lay his hand vpon him : his goods and cattell were all taken away , and his children slaine , and his bodie stri●k●n by Satan with loathsome byles from the sole of his foote vnto the crown● of his head : so as he was faine to take a potsheard and scrape himselfe sitting among the ashes . And Ionah the seruant and Prophet of the most high God , when he was called to preach to Niniuie , because he refused for feare of that great cittie , God mette with him , and hee must bee cast into the sea , and there be swallowed vp of a Whale , that so he might chastice him : and thus doth hee deale with his owne seruants , to make them conformable to Christ. And further , when it pleaseth God to lay his hand vpon our soules , and make vs haue a troubled and distressed conscience , so as we do as it were struggle with gods wrath as for life and death , and can finde nothing but his indignation seazing vpon our soules , which is the most grieuous and perplexed estate that any man can be in : in this case howesoeuer we cannot discerne or see any hope or comfort in our selues , wee must not thinke it straunge , nor quite despaire of his mercy . For the sonne of God himselfe descended into hell , and death carried him captiue , and triumphed ouer him in the graue : and therefore though God seeme to be our vtter enemie , yet we must not despaire of his helpe . In diuers Psalmes we read how Dauid was not onely persecuted outwardly of his enemies , but euen his soule and conscience were perplexed for his sinnes , so as his very bones were consumed within him , and his moisture was turned into the drought in sommer . This caused Iob to crie out that the arrowes of God were within him , and the venyme thereof did drinke vp his spirit , the terrours of God did fight against him , & the griefe of his soule was as waightie as the sand of the sea , by reason whereof he saith , that the Lord did make him a marke and a but to shoote at : and therefore when God shall thus afflict vs , either in bodie or in soule , or in both , we must not alwaies thinke that it is the wrathfull hand of the Lord that beginnes to bring vs to vtter condemnation for our sinnes , but rather his fatherly work to kill sinne in vs , and to make vs growe in humilitie , that so we may become like vnto Christ Iesus . Secondly , whereas Christ for our sakes was thus abased euen vnto the lowest degree of humiliation that can be , it is an example for vs to imitate , as Christ himselfe prescribeth : Learne of me that I am meeke and lowely . And that we may the better doe this , we must learne to become nothing in our selues , that we may bee al in al forth of our selues in Christ : we must loath and thinke as basely of our selues as possibly may be in regard of our sinnes . Christ Iesus vpon the crosse was content for our sakes , to become a worme and no man , as Dauid saith , which did cheifly appeare in this lowest degree of his humiliation , when as death did as it were tread on him in his denne ; and the same mind must likewise be in vs which was in him . The liking that we haue of our selues must be meere nothing , but all our loue and liking must be forth of our selues in the death and blood of Christ. And thus much of this clause , as also of the state of Christs humiliation . Nowe followeth his second estate , which is his exaltation into glorie , set downe t● these wordes , The third day hee arose againe from the deade , &c. And of it wee are first to speake in generall , then in particular according to the seuerall degrees thereof . In generall , the exaltation of Christ is , that glorious or happie estate , into which Christ entred after he had wrought the worke of our redemption vpon the crosse . And hee was exalted according to both natures , in regard of his godhead , and also of his manhoode . The exaltation of the godhead of Christ , was the manifestation of the glorie of his godhead in the manhoode . Some will peraduenture demaunde , howe Christs godhead can bee exalted , seeing it admits no alteration at all . Answere . In it selfe it cannot bee exalted , yet beeing considered as it is ioyned with the manhoode into one person , in this respect it may bee said to bee exalted : and therefore I say , the exaltation of Christs godhead is the manifestation of the glorie thereof in the manhood . For though Christ from his incarnation was both God and man , and his godhead all that time dwelt in his manhood ; yet from his birth vnto his death , the same godhead did little shewe it selfe , and in the time of his suffering did as it were lie hidde vnder the vaile of his flesh as the soule doth in the bodie , when a man is sleeping , that thereby in his humane nature he might suffer the curse of the lawe , and accomplish the worke of redemption for vs , in the lo●e and base estate of a seruant . But after this worke was finished , hee began by degrees to make manifest the power of his Godhead in his manhood . And in this respect his godhead may be said to be exalted . The exaltation of Christs humanitie stood in two things . The first , that he laid downe all the infirmities of mans nature , which he carried about him so long as hee was in the state of a seruant , in that he ceased to be wearie , hungrie , thirstie , &c. Here it may be demanded , whether the wounds and skars remaine in the bodie of Christ nowe after it is glorified . Ans. Some thinke that they doe remaine as testimonies of that victorie which Christ obtained of his and our enemies , and that they are no deformitie to the glorious bodie of the Lord , but are themselues also in him in some vnspeakable manner glorified . But indeede it rather seemes to be a trueth , to say that they are quite abolished ; because they were a part of that ignominious and base estate in which our Sauiour was vpon the crosse : which after his entrance into glorie he laid aside . And if it may be thought that the woundes in the handes and feete of Christ remaine to bee seene , euen to the last iudgement , why may we not in the same manner thinke that the veines of his bodie remaine emptied of their blood , because it was shed vpon the crosse . The second thing required in the exaltation of Christs manhood is , that both his bodie and soule were beutified and adorned with all qualities of glorie . His mind was inriched with as much knowledge & vnderstanding as can possibly befall any creature , & more in measure then all men & angels haue : and the same is to be said of the graces of the spirit in his will and affections : his bodie also was incorruptible , & it was made a shining bodie , a resemblance whereof some of his disciples sawe in the mount : and it was indued with agilitie , to mooue as well vpward as downeward● as may appeare by the ascension of his bodie into heauen , which was not caused by constraint or by any violent motion , but by a propertie agreeing to all bodies glorified . Yet in the exaltation of Christs manhood we must remember two caueats : first , that hee did neuer lay aside the essentiall properties of a true bodie : as length , breadth , thicknes , visibilitie , locallitie which is to be in one place at once and no more , but keepeth all these stil , because they serue for the being of his bodie . Secondly , we must remember that the gifts of glorie in Christs bodie are not infinite but finite : for his humane nature beeing but a creature , and therefore finite , could not receiue infinite graces and gifts of glorie And hence it is more then manifest that the opinion of those men is false , which hold that Christs bodie glorified , is omnipotent and infinit , euery way able to doe whatsoeuer he wil : for this is to make a creature to be the Creator . Thus much of Christs exaltation in generall . Nowe let vs come to the degrees thereof , as they are noted in the Creed , which are in number three : I. He rose againe the third day : II. He ascended into heauen : III. He sitteth at the right hand of God the father almightie . In the handling of Christs resurrection wee must consider these points : I. why Christ ought to rise againe : II. the manner of his rising : III. the time when he rose : IV. the place where : V. the vses therof . For the first , it was necessarie that Christ should rise againe , and that for three especiall causes . First , that hereby he might shewe to all the people of God that he had fully ouercome death . For , else , if Christ had not risen , howe should we haue beene perswaded in our consciences , that he had made a ful & perfect satisfaction for vs : nay rather we should haue reasoned thus : Christ is not risen , & therfore he hath not ouercome death , but death hath ouercome him . Secondly , Christ which died , was the sonne of God ; therefore the author of life it selfe : and for this cause it was neither meete nor possible for him to be holden of death , but hee must needes rise from death to life . Thirdly , Christs priesthood hath two parts : one , to make satisfaction for sinne by his one onely sacrifice vpon the crosse : the other , to apply the vertue of this sacrifice vnto euery beleeuer . Now he offered the sacrifice for sinne vpon the crosse , before the last pang of his death , and in dying satisfied the iustice of God : and therefore beeing dead must needes rise againe to performe the second part of his priesthood , namely to apply the vertue thereof vnto all that shall truely beleeue in him , and to make intercession in heauen vnto his father for vs here on earth . And thus much of the first point . Nowe to come to the manner of Christs resurrection , fiue things are to be considered in it . The first , that Christ rose againe not as euery priuate man doth , but as a publike person representing all men that are to come to life eternall . For as in his passion , so also in his resurrection , he stood in our roome and place : and therfore when he rose from death , we al , yea the whole Church rose in him , and togither with him . And this point not considered , we doe not conceiue aright of Christs resurrection , neither can we reape sound comfort by it . The second is that Christ himselfe and no other for him , did by his owne power raise himselfe to life . This was the thing which he meant , when hee said , Destroy this temple , and in three daies I will build it vp againe : & more plainly , I haue ( saith he ) power to lay downe my life , and I haue power to take it againe . From whence we learne diuers instructions . First , whereas Christ raiseth himselfe from death to life , it serueth to prooue that he was not onely man , but also true God. For the bodie beeing dead , could not bring againe the soule and ioyne it selfe vnto the same , and make it selfe aliue againe ; neither yet the soule that is departed from the bodie , can returne againe and quicken the bodie : and therefore there was some other nature in Christ , namely his godhead , which did revnite soule and bodie togither , and there●y quicken the manhood . Secondly , if Christ giue life to himselfe beeing dead in the graue then much more nowe beeing aliue and in heauen glorified , is hee able to raise vp his members from death to life . Wee are all by nature euen starke dead in sinne , as the deade bodie rotten in the graue : and therefore our duty is , to come to Christ our Lord by humble prayer , earnestly intreating him that he would raise vs vp euery day more and more from the graue of our sinnes to newnesse of life . He can of men deade in their sinnes , make vs aliue vnto himselfe to liue in righteousnes and true holines all the daies of our life . The third thing is , that Christ rose againe with an earthquake . And this serueth to prooue that he lost nothing of his power by death , but still remained the absolute Lord and King of heauen and earth , to whome therefore the earth vnder his feete trembling doth him homage . This also prooueth vnto vs that Christ which lay dead in the graue did raise himselfe againe by his owne almightie power . Lastly it serueth to conuince the keepers of the graue , the women which came to embalme him , and the disciples which came to the sepulchre , and would not yet beleeue that he was risen againe . But how came this earthquake ? Ans. Saint Matthew saith , there was a great earthquake . For the Angel of the Lord descended from heauen , &c. This shewes that the power of angels is great , in that they can mooue and stirre the earth . Three angels destroied Sodom and Gomorrha . An angel destroied the first borne of Egypt in one night . In the hoast of Senacherib one angel slue in one night an hundreth fourescore and fiue thousand men . Of like power is the deuill himselfe to shake the earth , and to destroy vs all , but that God of his goodnesse limits and restraines him of his libertie . Well , if one angel be able to shake the earth , what then will Christ himselfe doe when he shall come to iudgement the second time , with many thousand thousands of angels ? oh how terrible and fearefull will his comming be ! Not without cause , saith the holy Ghost , that the wicked at that day shall crie out , wishing the hills to fall vpon them , and the mountaines to couer them for feare of that great and terrible day of the Lord. The fourth thing is , that an Angel ministred to Christ , beeing to rise againe , in that he came to the graue and rolled away the stone , and sate vpon it . Where obserue , first how the angels of God minister vnto Christ , though dead and buried ; whereby they acknowledge that his power , maiestie , and authoritie is not included within the bonds of the earth , but extends it selfe euen to the heauens themselues and the hosts thereof , and that according to his humanitie . Wicked men for their parts laboured to close him vp in the earth , as the basest of all creatures : but the angels of heauen most readily accept him as their soueraigne Lord and king : as in like manner they did in his temptation in the wildernes , and in his agonie in the garden . Secondly , that the opinion of the Papists and others , which thinke that the bodie of Christ went through the graue-stone when he rose againe , is without warrant . For the end , no doubt , why the angel rolled away the stone was , that Christ might come forth . And indeed it is against the order of nature that one body should passe through another , without corruption or alteration of either ; considering that euery bodie occupies a place , and two bodies at the same instant can not be in one proper place . Furthermore it is saide , that when the angel sate on the stone , his countenance was like lightening , and his rayment as white as snow : and this serued to shew what was the glorie of Christ himselfe . For if the seruant and minister be so glorious , then endles is the glorie of the lord and master himselfe . Lastly it is saide , that for feare of the angel , the watchmen were astonied , and became as dead men : which teacheth vs , that , what God would haue come to passe , all the world can neuer hinder . For though the Iewes had closed vp the graue with a stone , and set a band of souldiours to watch , least Christ should by any meanes be taken away , yet all this auaileth nothing : by an angel from heauen the seale is broken , the stone is remooued , and the watchmen at their wittes endes . And this came to passe by the prouidence of God ; that after the watchmen had testified these things to the Iewes , they might at length be conuicted that Christ , whome they crucified , was the Messias . The fifth and last point is , that Christ rose not alone , but accompanied with others : as S. Matthew saith , that the graues opened , and many bodies of the Saints which slept arose , and came out of the graues , and went into the holy citie , and appeared vnto many after Christs resurrection . And this came to passe that the church of God might know and consider that there is a reuiuing and quickning vertue in the resurrection of Christ , wherby he is able not onely to raise our dead bodies vnto life , but also when we are dead in sinne , to raise vs vp to newnesse of life . And in this very point stands a maine difference betweene the resurrection of Christ , and the resurrection of any other man. For the resurrection of Peter nothing auailes to the raising of Dauid or Paul : but Christs resurrection auailes for all that haue beleeued in him : by the very same power whereby he raised himselfe , he raiseth all his members : and therfore he is called a quickning spirit . And let vs marke the order obserued in rising . First Christ riseth , and thē the Saints after him . And this came to passe to verefie the Scripture , which saith that Christ is the first borne of the dead . Now he is the first borne of the dead● in that he hath this dignitie and priuiledge to rise to eternall life the first of all men . It is true indeed that Lazarus and sundrie others in time rose before Christ : but yet they rose to liue a mortall life , and to die againe : Christ he is the first of all that rose to life euerlasting and to glorie : neuer any rose before Christ in this manner . And the persons that rose with Christ are to be noted , they were the Saints of God , not wicked men : whereby we are put in minde that the elect children of God onely are partakers of Christs resurrection . Indeede both good and bad rise againe , but there is a great difference in their rising : for the godly rise by the vertue of Christs resurrection , and that to eternall glorie : but the vngodly rise by the vertue of Christ , not as he is a redeemer , but as he is a terrible iudge , and is to execute iustice on them . And they rise againe for this ende , that besides the first death of the bodie , they might suffer the second death , which is the powring forth of the wrath of god vpon bodie and soule eternally . This difference is prooued vnto vs by that which Paul saith , Christ is the first fruits of them that sleepe . Among the Iewes such as had corne fields gathered some little quantitie thereof , before they reaped the rest ; and offered the same vnto God , signifying thereby that they acknowledged him to be the author & giuer of all increase : & this offering was also an assurance vnto the owner , of the blessing of God vpon the rest , & this beeing but one handful did sanctifie the whole crop . Now Christ to the dead is as the first fruits to the rest of the corne , because his resurrection is a pledge & an assurāce of the resurrectiō of all the faithful . When a man is cast into the sea , and all his bodie is vnder the water , there is nothing to be looked for but present death ; but if he carie his head aboue the water , there is good hope of a recouerie : Christ himselfe is risen as a pledge that all the iust shall rise againe : he is the head vnto his Church , and therefore all his members must needes follow in their time . It may be demaunded what became of the Saints that rose againe after Christs resurrection . Answ. Some thinke they died againe , but seeing they rose for this ende to manifest the quickening vertue of Christs resurrection , it is as like , that they were also glorified with Christ , and ascended with him to heauen . Thus much of the manner of Christs resurrection . Now followes the time when he rose againe , and that is specified in the Creede , The third day he rose againe . Thus saith our Sauiour Christ vnto the Pharises , As Ionas was three daies and three nights in the whales bellie : so shall the sonne of man be three daies and three nights in the heart of the earth . And though Christ was but one day and two pieces of two daies in the graue ; ( for he was buried in the euening before the Sabbath , and rose in the morning the next day after the Sabbath ) yet is this sufficient to verifie this saying of Christ. For if the analogie had stoode in three whole daies , then Christ should haue risen the fourth day . And it was the pleasure of God that he should lie thus long in the graue , that in might be knowne that he was throughly dead : and he continued no longer , that he might not in his bodie see corruption . Againe , it is saide , Christ rose againe in the end of the Sabbath , when the first day of the weeke began to dawne . And this very time must be considered , as the reall beginning of the new spirituall world , in which we are made the sonnes of God. And as in the first day of the first world , light was commanded to shine out of darknes vpon the deepes : so in the first day of this new world , the sonne of righteousnes riseth and giues light to them that sit in darknes , and dispells the darknes that was vnder the old Testament . And here let vs marke the reason why the Sabbath day was changed . For the first day of the weeke , which was the day following the Iewes sabbath , is our sabbath day , which day we keepe holy in memorie of the glorious resurrection of Christ : and therefore it is called the Lords day . And it may not vnfitly be tearmed a Sunday , though the name came first from the heathen , because on this day the blessed sonne of righteousnesse rose from death to life . Let vs now in the next place proceede to the proofes of Christs resurrection , which are diligently to be obserued , because it is one of the most principall points of our religion . For as the Apostle saith , He died for our sinnes , and rose againe for our iustification : and againe , If Christ be not risen , then is our preaching vaine , and our faith is also vaine . The proofes are of two sorts : first , Christs appearances vnto men : secondly , the testimonies of men . Christs appearances were either on the first day , or on the daies following . The appearances of Christ the same day he rose againe are fiue . And first of all earely in the morning he appeared to Marie Magdalen . In this appearance diuers things are to be considered . The first , of what note and qualitie the partie was , to whome Christ appeared . Ans. Marie Magdalen was one that had bin possessed with seuen deuils , but was deliuered and became a repentant sinner , and stood by , when Christ suffered ; and came with sweete odours when he was dead to embalme him . And therefore to her is graunted this prerogatiue , that she should be the first that should testifie his resurrection vnto men . And hence we learne , that Christ is readie and willing to receiue most miserable wretched sinners , euen such as haue bin vassals and bondslaues of the deuill , if they will come to him . Any man would thinke it a fearefull case , to be thus possessed with deuills , as Marie was : but let all those that liue in ignorance , and by reason thereof liue in sinne without repentance , know this ; that their case is a thousand times worse then Marie Magdalens was . For what is an impenitent sinner ? Surely nothing els but the castle and hold of the deuill , both in bodie and soule . For looke as a captaine that hath taken some hold or skonse , doth rule and gouerne all therein , and disposeth it at his will and pleasure : euen so it is with all blind and impenitent sinners ; not one deuill alone , but euen legions of deuils possesse them , and rule their hearts : and therefore howsoeuer they may soothe themselues and say , all is well , for God is mercifull ; yet their case is farre worse then Maries was . Now then , would any be freed from this fearefull bondage ? let them learne of Marie Magdalen to follow Christ , and to seeke vnto him , and then albeit the deuil and al his angels possesse their hearts , yet Christ beeing the strong man , will come and cast them all out , and dwell there himselfe . The second is , what Christ in his appearance said to Marie . Ans. He saide , Touch me not : for I am not yet ascended to my father . Marie no doubt was glad to see Christ , and therefore looked to haue conuersed as familiarly with him as shee was wont before his death , but he forbids her to touch him , that is , not to looke to enioy his corporall presence as before , but rather to seeke for his spirituall presence by faith , considering he was shortly to ascend to his father . For this cause when he appeared to his disciples , he staied not long with them at any time , but onely to manifest himselfe vnto them , thereby to prooue the certentie of his resurrection . This prohibition shewes first of all that it is but a fond thing to delight in the outward picture and portraiture of Christ , as the Iesuits doe , who stand much vpon his outward forme and lineaments . Secondly , it ouerthroweth the popish crucifixes , and all the carued and molten images of Christ , wherein the Papists worship him . For corporall presence is not now required : therefore spiritual worship onely must be giuen vnto him . Thirdly it ouerthrowes the reall presence of Christ in the Sacrament . Many are of minde that they can not receiue Christ , except they eate and drinke his bodie and blood corporally : but it is not much materiall whether we touch him with the bodily hand or no , so be it we apprehend him spiritually by faith . Lastly , as we must not haue earthly considerations of Christ ; so must we on the contrarie labour for the spirituall hand of faith , which may reach vp it selfe to heauen , and there lay hold on him . This is the very thing which Christ insinuateth vnto Marie in saying , Touch me not . And Saint Paul saith , Henceforth know we no man after the flesh , yea though we had knowne Christ after the flesh , yet now know we him no more , that is , we know him no more as a man liuing among vs , and therefore he addeth , If any man be in Christ , he is a new creature : and this new creation is not by the bodily presence of Christ but by the apprehension of faith . The second appearance was to Marie Magdalen and to the other Marie , as they were going from the graue to tell his disciples : at which time , Christ meeteth them , and bids them goe tell his brethren that he is risen againe . And whereas Christ sendeth women to his disciples , he purposed hereby to check them for their vnbeleefe . For these women forsooke him not at his death , but stood by and saw him suffer , and when he was buried they came to embalme him : but all this while what became of Christs disciples ? Surely Peter denied him , and all the rest fled away , euen Iames and Iohn the sonnes of thunder , saue that Iohn stood aloofe to behold his death . Hereupon Christ to make them ashamed of their fault , sendeth these women vnto them to publish that to them which they by their calling ought aboue all other to haue published . Secondly this teacheth , that whereas Christ buildeth his kingdome and publisheth his Gospell by Apostles , Euangelists , Pastours , teachers , he can if it so please him , performe the same by other meanes . In this his second appearance , he vsed weake and silly women to publish his resurrection , and thereby shewes that he is not bound to the ordinarie meanes , which now he vseth . Thirdly , he sent them to his disciples , to shew , that howsoeuer they had dealt vnfaithfully with him by forsaking him and denying him , yet he had not quite forsaken them , but if they would repent and beleeue , he would receiue them into his loue and fauour againe , and therefore calleth them his brethren , saying , Goe and tell my brethren . This teacheth vs a good lesson , that howsoeuer our sinnes past are to humble vs in regard of our selues , yet must they not cut vs off or dismay vs from seeking to Christ ; yea euen then when we are laden with the burden of them , we must come vnto him , and he will ease vs. Fourthly whereas silly women are sent to teach Christs disciples , which were schollers brought vp in his owne schoole , we are admonished , that superioritie in place and calling , must not hinder vs sometime to heare and to be taught of our inferiours . Iob saith , he neuer refused the counsell of his seruant : and Naaman the Syrian obeyed the counsell of a silly maide which aduised him to goe to the Prophet of the Lord in Samaria to be cured of his leprosie : and when he had bin with the Prophet , he obeyed the counsell of his seruant , that perswaded him to doe all the Prophet has saide , Wash and be cleane . Now after that the women are come to the disciples and make relation of Christs resurrection , the text saith , Their wordes seemed as fained things vnto them , neither beleeued they them . Hence we learne two things : the first , that men of themselues can not beleeue the doctrine of Christian religion : it is a hard matter for a man to beleeue sundrie things in the worke of creation . The temporall deliuerance of the children of Israel seemed to them as a dreame : and the resurrection of Christ euen to Christs owne disciples seemed a faigned thing . The second , that it is an hard thing truly and vnfainedly to beleeue the points of religion . Disciples brought vp in the schoole of Christ , and often catechised in this very point of Christs resurrection , yet dull are they to beleeue it . This confuteth & condemneth our carnall gospellers , that make it the lightest and easiest thing that can be to beleeue in Christ : and therefore they say their faith is so strong , that they would not for all the world doubt of gods mercie : whereas indeede they are deceiued and haue no faith at all , but blinde presumption . The third appearance was on this maner . As two of Christs disciples were going from Ierusalem to Emmaus about threescore furlongs , and talked togither of all the things that were done , Iesus drew neare and talked with them , but their eyes were holden that they could not know him : and as they went he communed with them ; and prooued out of the Scripture his resurrection , expounding vnto them all things that were written of him : then they made him stay with them , and their eyes were opened , and they knew him by breaking of bread ; but he was taken out of their sight . In this notable appearance we may obserue these foure points . The first , that Christ held their eyes that they could not know him : they saw a man indeed , but who he was , they could not tel . By this it is more thē manifest , that the vse of our outward senses , as seeing , feeling , smelling , &c. is supplied vnto vs continually by the power of Christ ; and therefore euen in these things we must acknowledge the continuall goodnesse of God. Now if one man can not so much as discerne another but by the blessing of Christ , then shall we neuer be able to discerne the way of life from the way of death without him : and therefore we must pray vnto God that he would giue vs his holy spirit to inlighten the eyes of our vnderstanding , whereby we may be able to see and know the way that leadeth vnto life , and also to walke in the same . The second , that as Christ was in expounding the Scriptures vnto them their hearts burned within them . By this we learne , that howsoeuer the ministers of God publish the Gospell to the outward eares of men ; yet is it the proper worke of Christ alone to touch and inflame the heart by the fire of his holy spirit , and to quicken and raise men vp to the life of righteousnes & true holines : it is he onely that baptizeth with the holy Ghost and with fire . And it further admonisheth vs , that we should heare the word preached from the mouth of Gods ministers with burning and melting hearts : but , alas , the ordinarie practise is flatte contrarie ; mens eyes are drousie and heauie , and their hearts dead and frozen within them : and that is the cause why after much teaching there followes but little profit . The third thing is , that Christ did eate with the two disciples and was knowne of them in breaking of bread . It is very like that our Sauiour Christ did in some speciall manner blesse the bread which he brake , whereby his disciples discerned him from others . And in like maner we must by blessing our meates and drinkes distinguish our selues , though not from such as are the seruants of God , yet from all vngodly and carelesse men . Many beeing silent thēselues doe make their children to giue thanks , and to blesse their meates . And indeede it is a cōmendable thing if it be done sometimes to nurture the child , but for men to disburden themselues wholly of this dutie is a fault . And it is a shame that , that mouth which openeth it selfe to receiue the good creatures of God , should neuer open it selfe to blesse and praise God for the same . Therefore in this action of eating and drinking , let vs shew our selues followers of Christ , that as by blessing the same he was knowne from all other ; so we may also hereby distinguish our selues from the profane and wicked of this world . Otherwise what difference shall there be betweene vs & the very hogge that eates mast on the ground , but neuer lookes vp to the tree from whence it falls . And as Christ reuealed himselfe vnto his disciples , at that time when they caused him to eate meate with them ; so let vs suffer Christ to be our guest , and let vs entertaine him in his members , and no doubt he will blesse vs , and withall reueale himselfe vnto vs. The fourth thing is , that hauing eaten , he is taken out of their sight . And this came to passe not because the bodie of Christ bec●me spirituall , but because either he held their eyes as before , or he departed with celeritie and speede according to the properties of a bodie glorified . The fourth appearance of Christ was to Peter alone , mentioned onely by S. Paul , He was seene of Cephas . The fifth appearance was to all the disciples together saue Thomas . In it we must consider three things , which are all effectuall arguments to prooue Christs resurrection . The first , that he came and stood in the middest among them , the dores beeing shut . Now it may be demaunded , how this could be . Ans. The Papists say , his bodie was glorified and so passed through the dore , but ( as I haue saide ) it is against the nature of a bodie , that one should passe through an other , as heate doth through a piece of yron , both bodies remaining intire & sound : therfore we may rather think , that wheras Christ came in , when the dores were shut ; it was either , because by his mightie power he caused the dores to giue place , the disciples not knowing how : or else because he altered the very substance of the dores , that his bodie might passe through , as he thickned the waters to carrie his bodie when he walked vpon the sea . Now if this be true , as very like it is , that these dumbe creatures gaue place to Christ , and became plyable vnto his commandement , then much more ought we to carrie our hearts conformable and pliant to the wil of our Lord Iesus in all his commandements . The second point is , that when as the disciples thought Ch●ist to haue beene a spirit , he to prooue the truth of his manhood , sheweth vnto them his hands and his feete , and the wound in his side , and calls for meate , and eates it among them . But it may be asked how this could be , considering that a glorified bodie hath no blemish , and needes not to eate , but is supported by God without meate : for if this be true in our bodies when they shall be glorified , then much more was it true in Christ. Ans. True it is , a glorified bodie hath no blemishes ; but our Sauiour Christ had not yet entred into the fulnesse of his glorie . If he had beene fully glorified , he could not so sensibly and plainely haue made manifest the truth of his resurrection vnto his disciples : and therefore for their sakes and ours he is content after his entrance into glorie still to retaine in his bodie some remnants of the ignominies and blemishes , which if it had pleased him , he might haue laid aside ; he is also content to eate , not for neede , but to prooue that his bodie was not a bodie in shew but a true bodie . This teacheth vs two lessons : I. if Christ for our good and comfort be content to retaine these ignominious blemishes , then answerably euery one of vs must as good followers of Christ referre the workes of our callings to the good of others , as Paul saith , He was free from all men , yet he was content to become all things vnto all men , that by all meanes he might winne the moe . Secondly we learne , that for the good of our neighbour , & for the maintaining of loue & charitie , we must be content to yeeld from our owne right , as in this place our Sauiour Christ yeeldes of his owne glorie for the good of his Church . The third point is , that he then gaue the disciples their Apostolicall commissions , saying , Goe and teach all the nations : of which , three points are to bee considered : the first , to whome it is giuen . Ansvvere . To them all , as well to one as to another , and not to Peter onely . And this ouerthrowes the fonde and forged opinions of the Papists concerning Peters supremacy . If his calling had beene aboue the rest , then he should haue had a speciall commission aboue the rest : but one and the same commission is giuen alike to all . The second , that with the commission he giues his spirit ; for whome he appointeth to publish his will and word , them hee furnisheth with sufficient gifts of his holy spirit to discharge that great function : & therefore it is a defect , that any are set apart to be ministers of the gospell of Christ , which haue not receiued the spirit of knowledge , the spirit of wisdome , and the spirit of prophesie in some measure . The third point is , that in conferring of his spirit he vseth an outward signe , for the text saith , He breathed on them , and said , receiue the Holy Ghost . The reasons hereof may be these . First when God created Adam and put into him a liuing soule , it is said , he breathed in his face . And so our Sauiour Christ in giuing vnto his disciples the holy Ghost , doth the same , to shewe vnto them , that the same person that giueth life , giueth grace ; and also to signifie vnto them , that beeing to send them ouer all the worlde to preach his Gospel , he was as it were to make a second creation of man , by renuing the image of God in him which he had lost by the fall of Adam . Againe he breathed on them in giuing his spirit , to put them in mind that their preaching of the gospel could not be effectuall in the hearts of their hearers , before the Lord doth breath into them his spirit , and thereby drawe them to beleeue : and therefore the spouse of Christ desireth the Lord to send forth his north and south winde to blow on her garden , that the spices thereof may flow out . This garden is the church of God , which desireth Christ to comfort her , and to poure out the graces of his spirit on her , that the people of God which are the hearbes and trees of righteousnesse , may bring forth sweet spices whose fruit may be for meat and their leaues for medicines . Thus much for the fiue appearances of Christ the same day he rose again : Now follow the rest of his appearāces which were in the forty daies following , which are in number sixe . The first is mentioned by Saint Iohn in these wordes , Eight daies after when the disciples were within , and Thomas with them , came Iesus when the dores were shut , and stood in the middest of them , & said , Peace be vnto you . In it we must consider two things : I. the occasion thereof . II. the dealing of Christ. The occasion was this : after Christ had appeared vnto the other disciples in Thomas his absence , they told him that they had seene the Lord : but he made aunswere , Except I see in his bodie the print of his nailes , and put mine hand into his side I will not beleeue . Nowe eight daies after , our S●uiour Christ appeared againe vnto all the disciples , especially for the curing of Thomas his vnbeleefe , which was no smal sinne , considering it containes in it three great sinnes . The first is blindnes of minde , for he had beene a hearer of our Sauiour Christ a long time , and had beene instructed touching the resurrection diuers times : he was also with Christ and saw him when he raised Lazarus , and had seene , or at least wise had heard the miracles which he did : and also he had heard all the disciples say that had seene the Lord , and yet will it not sinke into his head . The second is deadnesse of heart . When our Sauiour Christ went to raise Lazarus that was dead , Thomas spake very cōfidently to him and said , Let vs go , that we may die with him , yet when Christ was crucified he fled away , and is the longest from Christ after his resurrection , and when he is certenly told thereof he will not acknowledge it or yeelde vnto it . The third is wilfulnesse : for when the disciples tolde him that they had seene the Lord , he said slatly , that vnlesse he sawe in his handes the print of the nailes , he would not beleeue , and that which is worse then all this , hee continued eight daies in this wilful minde . Nowe in this exceeding measure of vnbeleefe in Thomas ; any man , euen he that hath the most grace , may see what a masse of vnbeleefe is in himselfe , and what wilfulnesse and vntowardnesse to any good thing , in so much that wee may truely say with Dauid , Lord , what is man , that thou so regardest him . And if such measure of vnbeleefe was in such men , as the disciples were , then we may assure our selues , that it doth much more exceede in the common professours of religion in these daies , let them protest to the contrarie what they will. Nowe the cause of his vnbeleefe was this : he makes a lawe to himselfe that he will see and feele or else he wil not beleeue : but this is flat against the nature of faith which consisteth neither in seeing nor feeling . Indeede in things naturall a man must first haue experience in seeing and feeling , and then beleeue : but it is contrary in diuinitie : a man must first haue faith and beleeue , and then comes experience afterward . But Thomas hauing not learned this , doth ouershoot himselfe : and herein also many deceiue themselues , which think they haue no faith because they haue no feeling . For the chiefest feeling that wee must haue in this life must be the feeling of our sinnes and the miseries of this life : and though wee haue no other feeling at all , yet wee must not therefore cease to beleeue . In Christs dealing with Thomas we may consider three actions . The first , that he speaks to Thomas alone , & answers him according to the very words which he had spoken of him in his absence , and that word for word . And by this he laboured to ouerthrow his vnbeleefe , and to conuince him , that being absent he knewe what he spake . And by this we learne , that though wee want the bodily presence of Christ hee beeing now in heauen , yet he knoweth wel what we say , and if need were could repeat all our sayings word by word : and if it were not so , how could it be true that we must giue an account of euery idle word . Now this must teach vs to looke that our speech be gratious according to the rule of Gods holy word . Secondly this must make vs willing and readie to direct our praiers to Christ , considering he knoweth what wee pray for , and heareth euery word we speake . The second action is , that Christ condescends to Thomas , and giues him libertie to feele the print of the nailes , and to put his finger into his side . He might haue reiected Thomas for his wilfulnes , yet to helpe his vnbeleefe , he yeeldeth vnto his weaknesse . This sheweth , that Christ is most compassionate to all those that vnfainedly repent them of their sinnes and cleaue vnto him , although they doe it laden with manifolde wants . Dauid saith , that the Lord hath compassion on all them that feare him , as a father hath compassion on his children : and he addes the reason , For he knoweth of what we are made . And the prophet Esay , Hee will not breake the bruised reede , and smoking flaxe he will not quench . When a child is very sicke , in so much that it casteth vp all the meate which it taketh , the mother will not be offended thereat , but rather pittie it . Nowe our Sauiour Christ is ten thousand times more mercifull to them that beleeue in him , then any mother is or can be . The third action is , that when Thomas had seene & felt the woundes , Christ reuiued his faith , whereupon he brake forth and said , My Lord , and my God. In which wordes he doth most notably bewaile his blindnesse and vnbeleefe ; and as a fire that hath beene smothered , so doth his faith burst forth and shewe it selfe . And in this example of Thomas we may see the state of Gods people in this life . First , God giueth them faith , yet afterward for a time hee doth as it were , hide the same in some corner of their hearts , so as they haue no feeling thereof , but thinke themselues to be void of all grace : and this he doth for no other ende but to humble them : and yet againe after all this , the first grace is further renued and reuiued . Thus dealt the Lord with Dauid and Salomon ( for whereas he was a pen-man of Scripture , and therefore an holy man of God , we may not thinke that he was wholly forsaken ) with Peter , and in this place with Thomas . And the experience of this shall euery seruant of God finde in himselfe . The second appearance of Christ was to seuen of the disciples as they went on fishing , in which hee giues three testimonies of his godhead , and that by death his power was nothing diminished . The first , that when the disciples had fished all night and caught nothing , afterward by his direction they catch fish in aboundance , and that presently . This teacheth vs , that Christ is a soueraigne Lord ouer all creatures , and hath the disposing of them in his owne handes : and that if good successe followe not when men are painefull in their callings , it is because God will prepare and make them fit for a further blessing . Christ comes in the morning and giues his disciples a great draught of fish : yet before this can be , they must labour all night in vaine . Ioseph must be made ruler ouer all Egypt , but first he must be cast into a dungeon where he can see no sunn nor light , to prepare him to that honour . And Dauid must be King ouer Israel , but the Lord will first prepare him hereunto by raising vp Saul to persecute him . Therefore when God s●ndeth any hinderances vnto vs in our callings , wee must not despaire nor bee discouraged , for they are the meanes whereby God maketh vs fit to receiue greater blessings at his handes either in this life or in the life to come . The second is , that the net was vnbroke though it had in it great fishes to the number of an hundred fifty three . The third , that when the disciples came to land , they sawe hotte coales and fish laid thereon and bread . Nowe some may aske , whence was this foode ? Answ. The same Lord that was able to prouide a Whale to swallowe vp Ionas , and so to saue him : and he that was able to prouide a fish for Peters angle with a peece of twentie pence in the mouth : and to make a little bread and a fewe fishes to feede so many thousands in the wildernesse : the same also doeth of himselfe prouide bread and fishes for his disciples . This teacheth vs , that not not onely the blessing , but also the very hauing of meate , drinke , apparell is from Christ : and hereupon all states of men , euen the kings of the earth are taught to pray that God would giue them their daily bread . Againe , when we sit downe to eate and drinke , this must put vs in minde that wee are the guests of Christ himselfe : our foode which we haue comes of his meere gift ; and hee it is that entertaines vs , if wee could see it . And for this cause wee must soberly and with great reuerence in feare and trembling vse all gods creatures as in his presence . And when we eate and drinke , wee must alwaies looke that all our speech be such as may beseeme the guests of our Lord and Sauiour Iesus Christ. Vsually the practise of men is farre otherwise ; for in feasting many take libertie to surfet , & to be drunke , to sweare , & to blas●heme : but if we serue the Lord , let vs remember whose guests we are , and who is our entertainer ; and so behaue our selues as being in his presence , that all our actions and words may tend to his glorie . The third appearance was to Iames , as S. Paul recordeth , although the same be not mentioned in any of the Euangelists . The fourth was to all his disciples in a mountaine , whither he had appointed them to come . The fift & last appearance was in the mount of Oliues , when he ascended into heauen . Of these three last appearances because the holy Ghost hath only mentioned them , I omitte to speake , and with the repeating of them , I let them passe . Thus much of the appearances of Christ after his resurrection : the witnesses thereof are of three sorts : I. angels . II. women that came to the graue to embaulme him . III. Christs owne disciples who did publish and preach the same , according as they had seene and heard of our Sauiour Christ : and of these likewise I omit to speake , because there is not any speciall thing mentioned of them by the Euangelists . Nowe follow the vses , which are twofold : some respect Christ , and some respect our selues . Vses which concerne Christ are three : I. whereas Christ Iesus beeing starke dead rose againe to life by his owne power , it serueth to prooue vnto vs that he was the sonne of God. Thus Paul speaking of Christ saith , that hee was de●lared mightily to bee the sonne of God touching the spirit of sanctification by the resurrection from the dead . And by the mouth of Dauid God said , Thou art my sonne , this day I haue begot thee . Which place must bee vnderstood not so much of the eternal generation of Christ before al worlds , as of the manifestation thereof in time after this manner . This day , that is , at the time of thine incarn●tion , but especially at the daie of thy resurrection , haue I begotten thee , that is , I haue made manifest that thou art my sonne : so is this place expoūded by S. Paul in the Acts. Secōdly Christs rising frō death by his own po●er , prooues vnto vs euidently that he is Lord ouer al things that are : & this vse S. Paul makes hereof , for saith he , Christ therefore died that he might be Lord both of the dead & of the quick . And indeed whereas he rose againe on this m●ner , he did hereb● shew himselfe most plainly to be a mighty prince ouer the graue● death , hel , & condemnation , & one that had al● sufficient power to ouercome them . Thirdly it prooues vnto vs , that he was a perfit priest , and that his death & passion was a perfect satisfaction to the iustice of god for the ●innes of mankind . For whereas Christ died , he died for our sinnes : now if he had not fully satisfied for them all ( though there had remained but one sinne for which he had made no satisfaction ) he had not risen againe : but death which came into the world by sinne , and is strengthened by it , would haue held him in bondage : and therefore , whereas he rose againe , it is more then manifest , that he hath made so full a satisfaction that the merit therof doth and shall counteruaile the iustice of God for all our offences . To this purpose Paul saith , If Christ be not risen againe , your faith is vaine , and you are yet in your sinnes , that is , Christ had not satisfied for your sinnes , or at least you could not possibly haue knowne that he had made satisfaction for any of them , if he had not risen againe . The vses which concerne our selues are of two sorts : comforts to the children of God , and duties that are to be learned and practised of vs all . The comforts are especially three . First Christs resurrection serueth for the iustification of all that beleeue in him , euen before God the father : as Paul saith , Christ was giuen to death for our sinnes , and is risen againe for our iustification : which wordes haue this meaning : when Christ died , we must not consider him as a priuate man , as we haue shewed before , but as one that stoode in the stead and roome of all the elect : in his death he bare our sinnes and suffered all that we should haue suffered in our owne persons for euer , and the guilt of our offences was laide vpon him : and therefore Esai saith , he was numbred among the wicked . Now in his rising againe he freed and disburdened himselfe not from any sinnes of his owne , because he was without sinne , but from the guilt and punishment of our sinnes imputed vnto him . And hence it comes to passe that all those which put their trust and affiance in the merit of Christ , at the very first instant of their beleeuing haue their owne sinnes not imputed vnto them , and his righteousnes imputed . Secondly the resurrection of Christ serueth as a notable meanes to worke inward sanctification , as S. Peter saith , We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead . And S. Paul , We are then ( saith he ) buried with him by baptisme into his death , that like as Christ was raised vp from the dead by the glorie of his father , so we also should walke in newnesse of life . For if we be grafted with him to the similitude of his death , we shall be also to the similitude of his resurrection . Which words import thus much , that as Christ by the power of his owne Godhead , freed his manhood from death and from the guilt of our sinnes : so doth he free those that are knit vnto him by the bond of one spirit , from the corruption of their natures in which they are dead , that they may liue vnto God. In the naturall bodie , the head is the fountaine of all the senses and of motion : and therefore by sundrie nerues dispersed through the bodie , the power of moouing and of sense is deriued euen to the least parts ; so as the hands and the feete mooue by meanes of that power which comes from the head : and so it is in the spirituall bodie of Christ , namely the church : he is the head and the fountaine of life , and therefore he conueyeth spirituall life to euery one of his members : and that very power of his Godhead whereby he raised vp himselfe when he was deade , he conueyeth from himselfe to his members , and thereby raiseth them vp from the death of sinne to newnes of life . And looke as in a perfect body , when the head hath sense and motion , the hand that is of the same bodie hath also the sense and motion conuenient for it : so likewise Christ beeing the resurrection and the life ; as there is spirituall life in him , so euery member of his shall feele in it selfe spirituall sense and motion , whereby it is raised vp from sinne and liueth vnto God. For the better cōceiuing of this , we must consider two things : the outward means of this spirituall life , and the measure of it . For the meanes , if we wil haue common water we must goe to the well : and if we would haue water of life , wee must goe vnto Christ , who saith , If any man thirst , let him come vnto me and drinke . Now this well of the water of life is very deepe and we haue nothing to draw with , therefore we must haue our pipes and conduits to conuey the same vnto vs , which are the word of God preached , and the administration of the sacraments . Christ saith , The dead shall heare the voice of the sonne of God , and they that heare it shall liue ; where by the dead is meant , not the dead in the graue , but those that are dead in sinne . And againe Christ saith , the wordes which I speake are spirit and life , because the word of God is the pipe whereby he conueieth into our dead hearts spirit and life . As Christ when he raised vp dead men did one●y speake the word and they were made aliue : and at the day of iudgement by his very voice , when the trumpe shall blow , all that are dead shall rise againe . So it is in the first resurrection : they that are dead in their sins , at his voice vttered in the ministerie of the word shall rise againe . To goe further , Christ raised three from the dead . Iairus daughter newly dead : the widowes sonne dead and wound vp and lying on the hearse : Lazarus dead and buried and stinking in the graue ; and all this he did by his very voice : so also by the preaching of his word , he raiseth all sorts of sinners , euen such as haue lien long in their sinnes as rotting and stinking carrion . The sacraments also are the pipes and conduits whereby God conueieth grace into the heart , if they be rightly vsed , that is , if they be receiued in vnfained repentance for all our sinnes , and with a true & liuely faith in Christ for the pardon of the same sinnes . And so , I take it , they are compared to flagons of wine , which reuiue the Church beeing sicke and fallen into a swound . As for the measure of life deriued from Christ , it is but small in this life and giuen by little and little , as Ose saith , The Lord hath spoiled vs , and he will heale vs , he hath wounded vs , and he will bind vs vp . After two daies he will reuiue vs , and in the third he will raise vs vp , and we shall liue in his sight . The prophet Ezechiel in a vision is carried into the midst of a field full of dead bones , and he is caused to prophecy ouer them , and say , O ye drie bones , heare the word of the Lord : at the fi●st there was a shaking , and the bones came togither bone to bone , and then sinewes and flesh grewe vpon them , and vpon the flesh grewe a skinne . Then he prophecied vnto the windes the second time , and they liued and stood vpon their feete , for the breath came vpon them , and they were an exceeding great army of men . Hereby it signified not onely the state of the Iewes after their captiuitie● but in them the state of the whole Church of God. For these temporall deliuerances signified further a spirituall deliuerance . And wee may here see most pla●nely , that God worketh in the hearts of his children the gifts & graces of regeneration by little and little . First he giueth no more then flesh , sinewes , and skin : then after he giueth them further graces of his spirit , which quickeneth them and maketh them aliue vnto God. The same also we may see in the vision of the waters that ranne out of the temple : First , a man must wade to the ankles , then after to the knees , and so to the loynes : then after the waters growe to a riuer that cannot be passed ouer : and so the Lord conueyeth his graces by little and little , till at the last men haue a full measure thereof . Thirdly the resurrection of Christ serues as an argument to prooue vnto vs our resurrection at the day of iudgement . Paul saith , If the spirit of Christ that raised vp Iesus from the dead dwell in you : he that raised Christ from the dead , shall also quicken your mortall bodies . Some will say , that this is no benefit , for all must rise againe , as well the wicked as the godly . Answ. True indeed : but yet the wicked rise not againe by the same cause that the godly doe . They rise againe by the power of Christ , not as hee is a Sauiour , but as hee is a iudge to condemne them : For God had said to Adam ; at what time he should eate of the forbidden fruite , hee should die the death ; meaning a double death , both the first and the second death . Nowe then the vngodly rise againe that God may inflict vpon them the punishment of the second death , which is the reward of sinne , that so Gods iustice may be satisfied : but the godly rise againe by the power of Christ their head and redeemer , who raiseth them vp that they may be partakers of the benefit of his death , which is to enioy both in bodie and soule the kingdome of heauen , which he hath so deerely bought for them . Thus much for the comforts : Nowe followe the duties , and they are also three . First as Christ Iesus when he was dead rose againe from death to life by his owne power , so wee by his grace , in imitation of Christ , must endeauour our selues to rise vp from all our sinnes both originall and actuall vnto newenesse of life . This is worthily set downe by the Apostle , saying , Wee are buried by baptisme into his death , that as Christ was raised vp from the dead by the glorie of the father , so wee also should walke in newnesse of life : and therefore we must endeauour our selues to shewe the same power to be in vs euery day , by rising vp from our owne personall sinnes to a reformed life . This ought to be remēbred of vs , because howesoeuer many heare and knowe this point , yet very fewe doe practise the same . For ( to speake plainly ) as dead men buried would neuer heare though a man should speake neuer so loud : so vndoubtedly amōg vs there be also many liuing men , which are almost in the same case . The ministers of God may crie vnto them daily , and iterate the same thing a thousand times , and tell them that they must rise vp from their sinnes and lead a newe life , but they heare no more then the dead carkas that lieth in the graue . Indeede men heare with their outward eares , but they are so farre from practising this dutie , that many iudge it to bee a matter of reproch and ignominy . And those which make any conscience of this dutie , how they are laden with nicknames and taunts , who knoweth not ? I neede not to rehearse them : so odious a thing nowe a daies is the rising from sinne to newnesse of life . Sound a trumpet in a dead mans eares , he stirs not : & let vs crie for amendment of life till breath go out of our bodies , no man almost saith , What haue I done ? And for this cause vndoubtedly , if it were not for cōscience of that duty which mē owe vnto God , wee should haue but fewe ministers in England . For it is the ioy of a minister to see the vnfained conuersion of his people : whereas , alas , men generally lie snorting in their corruptions , and rather goe forward in them still , then come to any amendment ; such is the wonderful hardnesse that hath possessed the hearts of most men . He which hath but halfe an eie may see this to be true . Oh! howe exceedes Atheisme in all places , contempt of Gods worship , prophanation of the sabbath : the whordomes & fornications , the crueltie and oppression of this age , crie to heauen for vengeance . By these & such like sinnes the world crucifies Christ againe . For looke as Pilats souldiers with the wicked Iewes tooke Christ and stripped him of his garments , buffeted him , and slue him ; so vngodly men by their wicked behauiour strip him of al honour , and slaie him againe . If an infidel should come among vs , & yeeld himselfe to be of our religiō , after he had seene the behauiour of men , he would peraduenture leaue all religion : for hee might say , surely it seemes this God whome these men worship , is not the true God , but a God of licentious libertie . And that which is more , whereas at all times wee ought to shewe our selues newe creatures , and to walke worthie of our Sauiour and redeemer , and therefore also ought to rise out of our sinnes , and to liue in righteousnes and true holinesse , yet we for the most part goe on still forward in sinne , and euery day goe deeper then other to hel-ward . This hath beene heretofore the common practise , but let vs nowe learne after the example of Christ , beeing quickened and reuiued by his grace , to endeauour our selues especially to come out of the graue of sinne , and learne to make conscience of euery bad action . True it is , a Christian man may vse the creatures of God for his delight , in a moderate and godly manner , but Christ neuer gaue libertie to any to liue licentiously : for he that is free is yet seruant vnto Christ , as Paul saith : and therefore we must not enterprise any thing but that which may be a worke of some good dutie vnto God ; to which ende the Apostle saith , Awake thou that sleepest , and stand vp from the dead , and Christ shall giue thee life . If this will not mooue vs , yet let the iudgements of God drawe vs hereunto , Blessed is he ( saith the holy Ghost ) that hath part in the first resurrection : for on such the second death hath no power : where mention is made of a double death : the first is the separation of soule and bodie , the second is the eternal condemnation of soule and bodie in hell fire . Would we nowe escape the second death after this life ? we must then labour in this life to be partakers of the first resurrection , and that on this manner : Looke what sinnes we haue liued in heretofore , we must endeauour to come out of them all , and lead a better life according to all the commandements of God. But if it be so that ye wil haue no care of your own soules , goe on hardly to your owne perill , and so yee shall be sure to enter into the second death , which is eternall damnation . Secondly , we are taught by the example of Saint Paul to labour aboue all things , to know Christ and the vertue of his resurrection . And this we shall doe , when we can say by experience , that our hearts are not content with a formall and drowsie profession of religion , but that we feele the same power of Christ whereby he raised vp himselfe from death to life , to be effectuall and powerfull in vs , to worke in our hearts a conuersion from all our sinnes , wherein we haue lien dead , to newenesse of life , with care to liue godly in Christ Iesus . And that we may further attaine to all this , we must come to heare the worde of God preached and taught with feare & trembling ; hauing heard the word , we must meditate therein , and pray vnto God , not onely publikely but priuately also , intreating him that he would reach forth his hand , and pull vs out of the graue of sinne , wherein we haue lien dead so long . And in so doing , the Lord of his mercy , according as he hath promised , will send his spirit of grace into our hearts to worke in vs an inward sense and feeling of the vertue of Christs resurrection . So dealt he with the two disciples that were going to Emmaus ; they were occupied in the meditation of Christ his death and passion ; and whiles they were in hearing of Christ who conferred with them , he gaue them such a measure of his spirit as made their hearts to burne within them . And Paul praieth for the Ephesians , that God would inlighten their eies , that they might see and feele in themselues the exceeding greatnesse of the power of God , which he wrought in Christ Iesus , when he raised him from the dead . Thirdly as Saint Paul saith , If wee be risen with Christ , then we must seeke the things that are aboue . But howe and by what meanes can wee rise with Christ , seeing we did not die with him ? Ans. We rise with Christ thus . The burgesse of a towne in the parliament house beareth the person of the whole towne , and whatsoeuer he saith , that the whole towne saith , and whatsoeuer is done to him , is also done to all the towne : so Christ vpon the crosse stood in our place , and bare our person ; and what he suffered , we suffered ; and when he died , all the faithfull died in him : and so likewise as he is risen againe , so are all the faithfull risen in him . The consideration whereof doth teach vs , that we must not haue our hearts wedded to this world . We may vse the thinges of this life , but yet so as though we vsed them not . For all our loue and care must be for thinges aboue , and specially wee must seeke the kingdome of God and his righteousnesse , peace of conscience , and ioy in the holy Ghost . Wee must therefore sue for the pardon of sinne , for reconciliation to God in Christ , and for sanctification . These are the pretious pearles which we must seeke , and when we haue found them , we must sell all that we haue to buy them ; and hauing bought them , wee must lay them vp in the secret corners of our hearts , valuing and esteeming of them better then all things in the world beside . Thus much of Christs resurrection , containing the first degree of Christs exaltation . Nowe followeth the second in these wordes , Hee ascended into heauen : in the handling whereof we are to consider these speciall points : I. the time of his ascension . II. the place . III. the manner . IV. the witnesses . V. the vses thereof . For the first , the time of Christs ascension was fortie daies after his resurrection , when he taught his disciples the things which appertaine to the kingdome of God. And this shewes that he is a most faithfull King ouer his Church , procuring the good thereof . And therefore Esay saith , The gouernment is on his shoulder : and the Apostle saith , hee was more faithfull in all the house of God , then Moses was . Hence we gather that whereas the Apostles chaunged the sabboth from the seauenth d●y to the eight , it was no doubt , by the counsell and direction of Christ before his ascension : and likewise in that they planted Churches and appointed teachers and meete ouerseers for the guiding and instruction hereof , we may resolue our selues that Christ prescribed the same vnto them before his ascension : and for these and such like causes did he ascend no sooner . Now looke what care Christ at his ascension had ouer his Church , the same must all masters of families haue ouer their housholds when God shall call them out of this world . They must haue care not onely that their families be well gouerned while they liue ; but also , that after their death ; peace , loue , and good order may be continued in their posteritie . And therefore the prophet Esay is sent to Ezechias King of Iudah , to bid him set his house in order : for he must die , signifying that it is the dutie of a good master of a familie , to haue care not onely for the gouernment of his house whilst he is aliue , but also that it may be well gouerned when he is dead . The same also must be practised of Gods ministers : a part of whose fidelitie is this , that they haue not onely a care to feede their particular flocks while they are aliue , but also that they further prouide for the people after their departure , as much as they can . Example whereof we haue in Peter , who saith , I will endeauour alwaies that ye may be able also to haue remembrance of these things after my departure . The place of Christs ascension was , the mount of Oliues neere Bethanie : and it was the same place from whence Christ went to Ierusalem to be crucified . One place serued to be a passage both to paine and torments , and also to glorie . This shewes that the way to the kingdome of heauen is through afflictions . There are many which haue Gods hand heauie vpon them in lingering sicknesses , as the dead palsie and such like ; wherein they are saine to lie many yeares without hope of cure , whereupon their beddes which should be vnto them places of rest and ease , are but places of woe and miserie . Yet may these men hence haue great comfort , if they can make good vse of their sicknesses : for the beddes whereon they suffer so much torment , shall be places from whence they shall passe to ioy and happinesse . Againe , there be many that for the testimonie of the truth , and for religions sake suffer imprisonment , with many afflictions ; now if they can vse their afflictions well , their prisons shall be Bethanies vnto them : although they be places of bondage , yet God will at length make them places of entrance to libertie . Many a man for the maintaining of faith and good conscience , is banished out of his countrey , and is faine to liue in a strange place among a people to whome he is vnknowne : but let him vse it well : for though it be a place of griefe for a time , as Bethanie was to Christ when he went to suffer , yet God will make it one day to be his passage into heauen . Thus much of the place of his ascending . The third thing to be considered , is the manner of Christs ascension ; and it containeth three points . The first , that Christ beeing now to ascend , lifts vp his hands and blessed his disciples . In the Scripture are mentioned diuers kinds of blessings . The first when one man praieth to God for a blessing vpon an other : and this blessing doe Kings and princes bestow vpon their subiects , and parents on their children : and for this cause children are well taught to aske their fathers and mothers blessing , that they may pray to God to blesse them . There is an other kinde of blessing , when a man doth not onely pray for a blessing , but also pronounceth it . This did the priests in the old Testament : and thus Melchisedeck when he met Abraham blessed him , saying , Blessed art thou Abraham of God , the most high possessour of heauen & earth . And this was the ordinarie duty of the priests , prescribed by God himselfe : & therefore the very forme of words which they vsed is set downe after this maner , The Lord blesse thee , and keepe thee , the Lord make his face to shine vpon thee , &c. The third kind of blessing is , when a man doth not onely pray to God , & pronounce blessing , but by the spirit of prophecie doth foretell a particular blessing vpon any . Thus Isaac blessed Iaacob and Esau , particularly foretelling both their estates . And Iaacob blessed the twelue Patriarks by the same spirit , foretelling them what should befall them many hundred yeares after . Now our Sauiour Christ did not blesse his disciples any of these three waies : and therefore there remaineth a fourth kinde of blessing which he vsed , & that was after this manner : Christ in blessing his disciples did not onely pronounce or foretell a blessing that should come to his disciples , but did conferre & giue the same vnto them . For he is the fountaine and author of all blessings . And therefore Paul saith , that God the father hath blessed vs in all spiritual blessings in Christ. Hence we learne , first that al those which denie themselues & flie to Christ , and put their affiance in him , shall be freed from the curse of the law , & from the wrath of God , due vnto them for their sinns , whatsoeuer they are . Secondly , that the curses of men must not discourage vs from doing well . For though men curse , yet Christ blesseth : and for this cause he saith , Woe be vnto you , when all men speake well of you : as if he should say , then you want the blessing of God. And we must remember , that when men shall curse vs for doing our dutie , euen then the blessing of God shall be vpon vs ; & the curse causeles shall not hurt . And God saith to Abraham , he will curse them that curs● him . Thirdly , we learne that no witchcraft , nor sorcerie , ( which often are done with cursing ) shall be able to hurt vs. For looke where Christ will blesse , there all the deuills in hell can neuer fasten a curse . This is found true by experiēce . For when Balaam the wizzard should haue cursed the people of Israel , & had assaied to doe it many waies , but could not ; at length he said , there is no sorcerie a against Iacob , nor soothsaying against Israel . This is a notable comfort to the people of God , that witches and sorcerers , doe what they can , shall neuer be able to hurt them . It may be , that their badde practises may annoy mens bodies and goods , yet the Lord will turne all to a blessing vpon his seruants either in this life or the life to come . The second point is , that Christ went apart from his disciples , and ascended vpward toward heauen in their sight . For the right vnderstanding of this , sundrie speciall points must be obserued . The first , that the lifting vp of his bodie was principally by the mightie power of his godhead , and partly by the supernaturall propertie of a glorified bodie , which is to mooue as well vpward as downward , without constraint or violence . The second , that Christ did goe from earth to heauen really and actually , and not in appearance onely . The third , that he went visibly in the sight of his disciples . The fourth , that he went locally , by chaunging his place and going from earth to heauen , so as he is no more on earth bodily , as we are now on earth . It may be obiected , that Christ made a promise that hee would bee with his Church to the ende of the world . Answ. That promise is to be vnderstood of the presence of his spirit , or godhead , not of the presence of his manhood . Againe it may further be alleadged , that if the godhead be on earth , then must the manhood be there also , because they are both vnited together . Answ. It is not true , that of two things conioined , where the one is , there must the other be also . For the sunne it selfe , and the sunne-beames are both ioyned together , yet they are not both in all places together . For the bodie of the sunne is onely in the heauens , but the sunne-beames are also vpon the earth . The argument therefore followes not : Christs manhood subsists in that person which is euery where : ergo his manhood is euery where . And the reason is , because the Sonne of God subsists not onely in his diuine nature , but also by it : whereas he doth not subsist at all by the manhoode , but onely in it : for he subsisted before all eternitie , when the manhood was not . Nay rather because the manhood doth subsist by the person of the Sonne , therefore the person extends it selfe further then the manhood which is assumed and sustained by it ; and hath his existing thence . For that very thing whereby any other thing either essentially or accidentally is , extends it selfe further then the thing whereby it is . As the humane nature whereby Peter is a man , extends it selfe further then to Peter , namely to all other men : and the whitenesse whereby the snow is white , extends it selfe further then to that snow which a man holds in his hand . The third point is , that in the ascension a cloud tooke Christ from the fight of his disciples . And whereas he caused a cloud to come betweene their sight and himselfe , it signified vnto them that they must now be contented with that which they had seene , and not seeke to know further what became of him afterward : and the same thing is taught vnto vs also : we must content our selues with that which God hath reuealed in his word , and seeke no further specially in things which concerne God. For the like ende in the giuing of the law in Sinai , God appeared in a cloud : and when he did manifest his glorie in the temple which Salomon made , a thicke cloud filled the same . The fourth point to be considered , is concerning the witnesses of his ascension , which were his owne disciples in the mount of Oliues at Bethanie , and none but they . Now it may be demanded , why he would not haue all the whol natiō of the Iewes to see him ascend , that so they might know that he was risen againe , and beleeue in him . Answ. The reason may be this : it was his good pleasure that the points of faith and religion , wherof this article is one , should rather be learned by hearing , then by seeing . Indeede Christs owne disciples were taught the same by sight , that they might the better teach others which should not see : wheras now the ordinarie meanes to come by faith , is hearing . The vses to be made of Christs ascension , are of two sorts : some are comforts to Gods Church and people , and some are duties . The comforts are especially foure . The first is this : Christ Iesus did ascend vp into heauen , to lead captiuitie captiue ; a most worthie benefit . By captiuitie is meant , first sinne and Satan , which did and doe lead men captiue into perdition : secondly death and the graue , which held him captiue and in bondage for the space of three daies . And he leads them all captiue two waies : first in himselfe , in that he beganne his triumph vpon the crosse , as I haue shewed , and continued the same till his very ascension : secondly in all his members , because by his mightie power being now ascended , he doth subdue and weaken the power of sinne and Satan ; which he manifesteth euery day by killing the corruption of their natures , and the rebellion of their flesh . But it may be demaunded , how Christ doth lead his enemies captiue , considering the deuill raignes euery where , and the world , and death , and hell . Answ. Christs victorie ouer his and our enemies hath fiue degrees . First , it is ordained by God , secondly it is foretold , thirdly it is wrought , fourthly it is applied , lastly it is accomplished . The ordaining of it was before all worlds : the foretelling of it was in all the ages of the olde testament : the working of it was vpon the crosse , and afterward : the applying hath beene since the beginning of the world more or lesse : and it is onely in part in this life ; that while Christ is in bruising of the head of Satan , he againe may bruise his heele : the accomplishment shall not be before the last iudgement . From this great benefit bestowed on Gods Church , there are many duties to be learned . First here is an instruction for all ignorant persons and impenitent sinners , which abound among vs in euery place . Whosoeuer they be , that liue in the blindnesse of their mindes , and hardnes of their hearts ; they must know this , that they are captiues and bondslaues of sinne and Satan , of hell , death , and condemnation : and let no man flatter himselfe of what state or degree soeuer he be ( for it is Gods truth ) if he haue not repented of all his sinnes , he as yet is no better then a seruant or vassall , yea a very drudge of the deuill . Now then , what wilt thou doe in this case ? The best thing is , to lay to thy heart this benefit of Christ. He is ascended vp to heauen to lead captiue and to vanquish the deuil and all his angels , vnder whome thou liest bound , and that not onely in himselfe , but in his members . Now then if thou wilt become a true member of Christ , he will free thee from this bondage . Therefore take heede how thou continuest longer in thy old sinnes , and in thy grosse ignorance : & seeing Christ hath made a way to libertie , let vs seeke to come out of this spirituall bondage : he is ascended for this end and purpose to free vs frō it ; therfore if we refuse this benefit , our state will be the more damnable . A man lies bound hand and foote in a darke dungeon , and the keeper comes and sets open the prison dore , and takes off his bolts , and bids him come out ; if he refuse and say that he is well : may it not be thought that he is a madde man , and will any be sorie for his case ? No surely . Well , this is the state of all impenitent sinners . They lie fast fettered and bound vnder the power of sinne and Satan , and Christ it is who is ascended into heauen to vnloose them of this bondage : he hath set open the prison dore , and hath vnlocked our fetters : if we refuse to come out , and lie still in our sinnes , there remaineth nothing for vs but euerlasting thraldome . Let vs therefore in the feare of God , if we haue a care of our owne soules , receiue and imbrace this benefit which redoundes vnto vs by Christs ascension . Secondly , in that Christ is ascended to heauen to lead captiue sinne and Satan , here is a good consolation for all those that are afflicted in conscience for their sinnes . There is no man in this case but he hath great cause to feare , yet must he not be discouraged . For Christ by his ascension like a noble captaine hath taken sinne and Satan prisoners , and hath pinnioned them fast , so as all the power they haue , is in Christs hand : and therefore for this cause although they are suffered to exercise and afflict vs , yet by his grace they shall neuer be able to preuaile against vs. Therefore we may safely cast our care vpon God , and not feare ouermuch . Hence also we may learne a third dutie . There is no man that knoweth what sinne meaneth , and what the bloode of Christ meaneth , but in regard of the corruption of his owne nature , he will say with Paul that he is sold vnder sinne , and in regard thereof will crie out with him also , O wretched man that I am , who shall deliuer me from this bodie of death ? yea it will make his heart to bleede within him . Nowe what shall he doe in this case ? surely let him remember the ende of Christs ascension , which is to vanquish and subdue the rebellion of his nature , and labour to feele the benefit thereof : and then he shall no doubt finde that Christ will dissolue in him the works of the deuill , and tread Satan vnder his feete . And thus also those that feele in themselues the law of their members rebelling against the law of their minde , must come to Christ and he will helpe and sree them . The second benefit of Christs ascension is , that he ascended vp to heauen to bestow gifts vpon his Church , as it is saide in the place before mentioned , He ascended vp an high , &c. he gaue gifts vnto men , that is , the gift of the knowledge of Gods word , the gift of preaching , and prophecie , and all other gifts needefull for the good of his Church . The consideration of this , that Christ who is the fountaine of grace , and in whome are hidde all the treasures of wisdome and knowledge , should be mindfull of vs and vouchsafe such speciall fauour to his Church , must cause euery one of vs who haue receiued any gift of God ( as there is no man but he hath receiued his portion ) to be humbled in his owne eyes for the same . There is no cause why we should be proud of our gifts ; seeing we haue nothing , but that which we haue receiued . For to this ende Christ ascended , to giue gifts vnto men , and therefore our gifts whatsoeuer they be , are not our owne , but we had them from Christ ; and we are stewards of them a while , for the good of others . The more the Lord giueth to a man , the more he requireth at his hands ; and as for such as hauing good gifts abuse the same , their sinne is the more grieuous , and their daunger the greater . Men of great gifts vnlesse they vse them aright with humbled hearts , shall want Gods blessing vpon them . For he giueth grace to the humble . The high hills after much tillage are often barren , whereas the low vallies , by the streames of waters passing through them , are very fruitfull : and the gifts of God ioyned with a swelling heart are fruitlesse ; but ioyned with loue and the grace of humilitie , they edifie . Secondly , if Christ ascend vp to heauen to giue gifts vnto men ; here we may see how many a man and woman in these our daies are ouerseene , in that they plead ignorance , and say that they hope God will haue them excused for it , seeing they are not learned ; they haue dull wittes , and it is not possible to teach them now , they are past learning ; and hereupon they presume they may liue in grosse ignorance , as blinde almost in religion as when they were first borne . But marke , I pray you , who it is that is ascended vp to heauen , namely Christ Iesus our Lord , who made thee of nothing . Now was he able to giue thee a beeing , when thou was not , and is he not likewise able to put knowledge into thy soule , if so be thou wilt vse the meanes which he hath appointed ? and the rather , seeing he is ascended for that end : but if thou wilt not vse the meanes to come to knowledge , thy case is desperate , and thou art the cause of thine owne condemnation , and thou bringest confusion vpon thine owne head . Therfore let ignorant men labour for knowledge of Gods word . Ignorance shall excuse none : it will not stand for paiment at the day of iudgement . Christ is ascended to this ende to teach the ignorant , to giue knowledge and wisdome vnto the simple , & to giue gifts of prophecie vnto his ministers , that they may teach his people . Therefore , I say againe , let such as be ignorant vse the meanes diligently , and God will giue the blessing . Thirdly , whereas it is thought to be a thing not possible , to furnish a whole Church with preaching ministers , it seemes to be otherwise . For wherefore did Christ ascend to heauen ? was it not to giue gifts vnto his Church ? what , is Christs hand now shortned ? vndoubtedly we may resolue our selues , that Christ bestowed gifts sufficient vpon men in the Church : but it is for our sinnes that they are not imploied . The fountaines of learning the Vniuersities , though they are not dammed vp , yet they streame not abroad as they might . Many there be in them indued with worthie gifts for the building of the Church , but the couetousnes of men hindereth the comfortable entrance which otherwise might be . Lastly , seeing Christ ascended to giue gifts needefull for his Church , as the gift of teaching , the gift of prophecie , the gift of tongues , of wisdome , and knowledge , the dutie of euery man is , especially of those which liue in the schooles of learning , to labour by all meanes to increase , cherish , and preserue their gifts , and as Paul exhorteth Timothie , to stirre vp the gift of God , that is , as men preserue the fire by blowing it , so by our diligence we must kindle and reuiue the gifts and graces of God bestowed on vs. Christ hath done his part , and there is nothing required but our paines and fidelitie . The third benefit that comes by Christs ascension is , that he ascended to prepare a place for all that should beleeue in him : In my fathers house ( saith Christ ) are many dwelling places , if it were not so , I would haue told you . I goe to prepare a place for you . For by the sinne of Adam our entrance into heauen was taken away . If Adam by his fall did exclude himselfe from the earthly paradise , then how much more did he exclude himselfe from heauen ? And the●efore all mankind sinning in him , was likewise depriued of heauen . The people of Israel beeing in woe and miserie , cried out that they had sinned , and therefore the Lord had couered himselfe with a cloud , that their praiers could not passe through . And Esai saith , that our sinnes are a wall betwixt God and vs. And S. Iohn , that no vncleane thing must enter into the heauenly Ierusalem . Now seeing we haue shut our selues out of heauen by our sinnes , it was requi●ite that Christ Iesus our Sauiour should goe before vs to prepare a place , and to make readie a way for vs. For he is king ouer all , he hath the keies of heauen , he openeth and no man shutteth : & therfore it is in his power to l●t vs in , though we haue shut our selues out . But some may say , if this be the ende of his ascension to prepare a place in heauen ; then belike such as died before the comming of Christ were not in heauen . Ans. As there are two degrees of glorie , one incomplete and the other complete or perfect , ( for the faithfull departed are in glorie but in part , and there remaineth fulnesse of glory for them at the day of iudgement , when soule and bodie shall be both glorified together : ) so answerably there are two degrees of preparation of places in heauen . The places of glorie were in part prepared for the faithfull from the beginning of the world , but the full preparation is made by Christs ascension . And of this last preparation is the place of Iohn to be vnderstood . The vse of this doctrine is very profitable . First it ouerthroweth the fond doctrine of the church of Rome , which teacheth that Christ by his death did merit our iustification , and that we beeing once iustified doe further merit saluation , and purchase for our selues a place in heauen . But this is as it were to make a partition betweene Christ and vs in the worke of our redemption , whereas in truth not onely the beginning and continuance of our saluation , but also the accomplishment thereof in our vocation , iustification , sanctification , glorification , is wholly and onely to be ascribed to the meere merit of Christ : and therefore hauing redeemed vs on earth , he also ascends to prepare a place in heauen for vs. Secondly , this serueth to condemne the fearefull , lamentable , and desperate securitie of these our daies . Great is the loue of Christ in that he was content to suffer the pangs of hell to bring vs out of hell : and withall to goe to heauen to prepare a place for vs there : and yet who is it that careth for this place , or maketh any account therof ? who forsaketh this world , & seekes vnto Christ for it ? And further , least any mā should say , alas , I know not the way : therfore Christ before he ascended , made a new & liuing way with his own blood , as the Apostle speaketh . And to take away all excuses frō men , he hath set markes and bounds in this way , and hath placed guides in it , namely his ministers , to shew all the passengers a straight and readie course into the kingdome of heauen . And though Christ haue done all this for vs , yet the blindnes and securitie of men is such , that none almost walketh in this way , nor careth to come into this mansion place ; but in stead of this , they walke in by waies , according to the lusts of their owne flesh . When they are commanded to goe eastward to Ierusalem , they turne westward an other way : when they are commanded to goe on forward to heauen , they turne againe backeward , and goe straight to hell . Men runne on all the daies of their liues in the broad way that leadeth to destruction , and neuer so much as once make inquirie for a resting place in heauen ; but when the houre of death commeth , then they call for the guide ; whereas all their liues before , they haue runne out of the way many thousand miles : but then , alas , it is too late , vnlesse it be the vnspeakable mercie of God. For they haue wandered so farre astray , that in so short a space they cannot be able to come into the right way againe . Yet generally this is the state of most among vs , whose securitie is so much the more grieuous and fearefull , because Christ hath done all that heart can wish . There is nothing else required , but onely that by his grace we should walke in the way . There was neuer any that knew the state of the people in these daies , but he will graunt , that this is most true which I say . Besides , as by this , we are brought to a sight of the desperate securitie of this age : so we may further learne our owne duties . Is Christ gone to heauen before hand to prepare a place for thee , then practise that which Paul teacheth : Haue thy a conuersation in heauen . The words which he vseth are verie significant , and the meaning of them is : Ye are free-denizens of the citie of God , and therefore as freemen in Gods house , let all your cares and studies , all your affaires and doings bee in heauen . In the world if a man make purchase of an house , his heart is alwaies there : there he pulls down and builds againe : there he makes him orchards & gardens : there he meanes to liue and die . Christ Iesus hath bought the kingdome of heauen for vs ( the most blessed purchasse that euer was ) and hath paid the dearest price for it that euer was paide , euen his own pretious blood : and in this citie he hath prepared for vs a dwelling place , and made vs free-denizens of it : therefore all our ioy , and all our affaires ought to be there . It will be said , howe shall a man vpon earth haue his conuersation in heauen . Ans. We must conuerse in heauen , not in bodie but in heart : and therfore , though our bodies be on earth , yet our hearts , ioy , and comfort , and all our meditation must be in heauen . Thus must wee behaue our selues , like good freemen in Gods house . It must be far from vs , to haue our ioy and our hearts set on the things of this world . Thirdly , the consideration of this ; that Christ Iesus hath prepared a place for vs in heauen , & also hath trained the way with his owne blood , must make euerie one of vs to striue to enter in at the straight gate , as our Sauiour Christ counselleth vs : and that as wrastlers doe , which striue for life and death . Within this gate is a dwelling place of happines readie for vs. If a man were assured that there were made for him a great purchasse in Spaine or Turkie , so as if he would but come thither , hee might inioy it ; would he not aduenture the daungers of the sea , and of his enemies also , if neede were , that he might come to his owne ? Wel , behold Christ Iesus hath made a purchase for vs in heauen , & there is nothing required of vs , but that we wil come & enioy it . Why then should men refuse any paines , or feare in the way ? nay we must striue to get in . It may be , we shall be pinched in the entrance , for the gate is both strait and lowe , and we must be faine to leaue our wealth behind vs , and the pleasures of this life ; & enter we must , though we should be constrained to leaue our flesh behinde vs. For the purchase that is made is worth tenne thousand worldes . And besides , if we loose it by fainting in the way , our purchase shall be the blacknesse of darkenes for euer with the deuill and all his angels : who therefore would not striue , though he lost his life in the gate ? The vrging of this point is needefull in these daies . There is striuing enough for worldly preferment , but a man almost may go alone in the straight way that leadeth to heauen , he shall haue none to beare him company . And where are they that striue to enter in ? where is the violence offered to the kingdome of heauen ? where bee the violent which should take it to themselues as in the daies of Iohn Baptist. Fourthly , if Christ haue prepared a place for vs in heauen , then we are in this world as pilgrimes and straungers , and therefore must learne the counsell of Saint Peter : As straungers and pilstrimes abstaine from fleshly lusts , which fight against the soule . He that doth esteeme himselfe as pilgrime , is not to intangle himselfe with the affaires of this worlde , nor put in practise the behauiour thereof , but to behaue himselfe as a freeman of heauen , as straungers vse to liue in forraine countries , according to the fashion of their owne . And therefore in thought , word , and deede , in life and conuersation , hee must so carrie himselfe , as thereby he may appeare to al the world of what countrie he is . An ancient diuine speaking of such as had curled and embrodered haire , biddeth them consider , whether they must goe to heauen with such haire or no : and wheras they adorned themselues with winckles made of other womens haire , he askes them whether it may not be the haire of a damned person or no. If it may be , he further demandeth howe it may beseeme them to weare it which professe themselues to be the sonnes and daughters of God. The like may be said of all other sinnes : they that be of Gods house must behaue themselues as freemen there . And when God hath made vs free , it doth not beseeme vs to make our selues bondmen of sinne and Satan and of this world . Fifthly , seeing Christ went to heauen to prepare a place for all that beleeue in him , here is a good dutie for parents . Many of them are very carefull to preferre their children to great places and noble mens houses , and they are not to be blamed therefore : but if they would indeede be good parents to their children , they should first endeauour themselues to get roomes for them in heauen : they that doe this , are good parents indeede . Some will say , howe shall we get this preferment for them ? Ans. God hath two houses , his Church , and the kingdome of heauen . The church is his house of grace , heauen is his house of glorie . Nowe if thou wouldst bring thy child to a place in the house of glorie , then thou art first of all to get him a place in the house of grace : bringing him vp so in the feare of God , that both in life and conuersation he may shew himselfe to be a member of the Church : and then assure thy selfe , that after this life , he shall be remooued to the second house of God , which is the house of glorie , and there be freeman for euer in the kingdome of heauen . And if thou shalt thus prouide for thy childe , thou shalt not leaue him as an orphan when thou diest , but he shall haue God for his father and Christ for his brother , and the holy Ghost his comforter . And therefore first of all and aboue all , remember to make thy child a member of Gods Church . Let the example of Dauid excite all parents hereunto : I had rather ( saith he ) be a dore keeper in the hou●e of God , then to dwell in the tabernacles of wickednesse . For a day in thy courts is better then a thousand ●lse where . Lastly , hence we may finde remed●e against the tediousnes of sicknes and feare of death . Thou which fearest death , remember that Christ is gone to heuen to prepare a place for thy bodie , where it must be glorified and liue for euer with the blessed Trinitie and all the Saints and angels , though for a while it lie dead and rot in the graue . Remember this also , thou which continuest in any lingring sicknesse , Christ Iesus hath prepared a place for thee , wherein thou shalt rest in ioy and blisse without all paine or faintnes . The fourth benefit is , that Christ ascended vp to heauen to send the comforter vnto his Church . This was a speciall ende of his ascension , as appeares by Christs owne wordes : It is ( saith he ) expedient that I goe away , for if I goe not ; the Comforter will not come , but if I depart I will sende him vnto you . And againe ; I will pray vnto the Father , and he shall giue you another comforter , which shall abide with you for euer , euen the spirit of trueth . But some wil say , howe can Christ send his spirit vnto his Church , for the person sending and the person sent are vnequall ; whereas all three persons in trinitie are equall , none greater or lesser then another , none inferiour or superiour to other . Ans. It is true indeede : but we must knowe , that the action of sending in the Trinitie makes not the persons vnequall , but onely shewes a distinction and order among equalls . The father sends the sonne , the father and the sonne both send the Holy Ghost : yet the father is not aboue the sonne , neither the father or the sonne aboue the holy Ghost , but all are equall in degree , though in regarde of order one is before another : and it standeth with reason . For two men that are equall in degree , may vpon mutuall consent one send another . But it may be further demanded , howe the holy Ghost can be sent which is euery where ? Ans. The Holy Ghost indeed is euery where , therefore he is sent not so much in regard of the presence of his essence or substance , as of his operation whereby he renueth & guideth the members of Christ. Nowe then , this beeing so , here first we haue occasion to consider the miserie of the world . When a man is troubled in his minde ( as no vngodly man , but sometime he feeleth the terrour of conscience for his sinnes ) then hee labours to remooue it by merie company and pleasant bookes , whereas Christ at his ascension sent his holy spirit to bee the comforter of his Church : and therefore when wee are troubled in conscience for our sinnes , we should not seeke ease by such slender meanes , but rather seeke for the helpe and comfort of the holy ghost , and labour to haue our sinnes washed away and our hearts purified and clensed by the bloode of Christ. As for wine and mirth and such like meanes of comfort , neither at the day of death , nor at the day of iudgement shall they stand vs in stead , or bee able to comfort vs. Againe , when crosses and calamities fall , the counsell of the minister is not sought for , but the helpe of such as are called cunning men and cunning women is , that is , of charmers , inchanters , and figure-casters : a badde practise . Christ at his ascension sent his holy spirit vnto his Church and people , to be their guide and comforter in their calamities and miseries : and therfore when any man is in distresse , he should haue recourse to the right meanes of comfort , namly the word and Sacraments , and there he should find the assistance of the holy Ghost . Thus the prophet Isai informeth the Iewes : when they shall say vnto you : inquire at them which haue a spirit of diuination , and at the southsayers which whisper and murmure : Should not a people inquire at their God from the liuing to the dead ? to the lawe and to the testimonie . Rebecca , when the two twinnes stroue in her wombe , what did shee ? the text saith , shee sent to aske the Lord. Yet commonly the men of these daies leaue God & seeke to the instruments of the deuill . To goe yet further , god vseth for sundrie causes most of all to afflict his dearest children . Iudgement , saith Peter , beginnes at Gods house . S. Luke saith , that a certaine woman was bound of Satan eighteene yeeres , but what was shee ? a daughter of Abraham , that is , a child of God. When the like condition shall befall any of vs , let vs remember the ende why Christ ascended vp to heauen : and pray vnto God that he will giue vs his spirit , that thereby we may be eased and deliuered , or else inabled to perseuere & continue in patience : and this is the true way and meanes to lighten & ease the burden of all afflictions . And for this cause Paul praieth that the Colossians might be strengthened with all might , through his glorious power vnto all patience and long suffering with ioyfulnesse . For to whomesoeuer God giueth grace to beleeue , to them also he giues power to suffer affliction by the inward worke of his spirit . Secondly , if Christ haue sent vnto his church the holy spirit to be our comforter , our dutie is , to prepare our bodies and soules to bee fitte temples and houses for so worthie a guest . If a man were certified that a prince would come to his house , he would dresse it vp and haue all things in as good order as might bee : and shall not wee much more endeauour to purifie and clense our soules and bodies from all sinne , that they may be fitte temples for the entertainment of the Holy Ghost whome Christ Iesus hath sent to be our comforter . The Shunamite was carefull to entertaine the man of God Elisha , for shee said to her husband , Let vs make him a little chamber , I pray thee , with walls , and let vs set him there a bed and a stoole , a table and a candlesticke . Nowe howe much more carefull ought we to be to entertaine God himselfe , who is content to come and dwell with vs : and therefore we must adorne our bodies and soules with grace , that he may lodge , and suppe , and dine with vs , as hee hath promised ; but on the contrarie , if wee defile our bodies with sinne , wee banish the Holy Ghost out of our hearts , and inuite the deuill to come and dwell with vs. For the more a man defileth his bodie , the fitter and cleaner it is for him . And to cōclude this point , let vs remēber that saying , which is vsed of some , that Christ when he went hence gaue vs his pawne , namely his spirit , to assure vs , that he would come to vs againe , and also hee tooke with him our pawne , namely his flesh , to assure vs further , that we should ascend vp to him . Thus much for the benefits of Christs ascension : Nowe followe the duties whereunto we are mooued , and they are two . First , we must be here admonished , to renounce the vbiquitie and the errour of the reall and essentiall presence of the bodie of Christ in the Sacrament of the Lords supper ; as flatly oppugning this article of Christs ascensiō into heauen . For it is flat against the nature of a true bodie to subsist in many places at once . Secondly , as the Apostles then did , when they sawe Christ ascending vp into heauen , so must wee doe also : while hee was present with them , they gaue him honour , but when they saw him ascending , they adored him with farre greater reuerence : and so must we now for the same cause bowe the knees of our hearts vnto him . Thus much of the second degree of the exaltation of Christ. Now followes the third in these words : And sitteth at the right hand of God the father almightie . In the handling whereof , we are first to shewe the meaning of the wordes : secondly the comforts and benefits that redound to Gods Church : thirdly , the duties that we are mooued vnto . For the meaning of the words : if we speak properly , God hath neither right hand nor left , neither can he be said to sit or stand ; for God is not a bodie but a spirit : the words therefore containe a borrowed speech from earthly kings and potentates , whose manner and custome hath beene to place such persons at their right handes , whome they purposed to aduance to any speciall office or dignitie . So , King Salomon when his mother came to speake with him , rose vp from his throne , and met het , & caused a seate to be set at his owne right hand , and set her vpon it , in token , no doubt , of honour which he gaue vnto her . To the same purpose Dauid saith , Vpon thy right hand did stand the Queene in a vesture of gold . And the sonnes of Zebedeus made suit to Christ , that one of them might sit at his right hand , and the other at his left in his kingdome . Now their request was to haue the two speciall and principall dignities of his kingdome . Thus we see it is manifest , that the sitting at the right hand of an earthly prince signifieth aduancement into authoritie and honour : and therfore the same phrase of speech applied to Christ signifieth two things . First , his full and manifest exaltation in dignitie , honour , and glorie : and in this sense it is saide , that to him is giuen a name that is aboue all names , that at the name of Iesus euery knee shall bowe . Secondly it signifieth his full and manifest exaltation into the authoritie and gouernment of his kingdome , which spreadeth it selfe ouer heauen and earth : So Dauid saith , The Lord said vnto my Lord , Sit thou at my right hand vntill I make thine enemies thy footstoole . Which place beeing alleadged by S. Paul repeating the words but changing the phrase , is thus set downe : He shall raigne till he haue put all his enemies vnder his feete . And to speake in briefe , the scope of the wordes is to shewe , that Christ God and man after his ascension is aduanced to such an estate in which he hath fulnesse of glorie , power , maiestie , and authoritie in the presence of his father and all the Saints and holy angels . Furthermore in the words three circumstances must be obserued . The first is the place where Christ is thus aduanced , noted in the former article , he ascended into heauen , and sits ( namely in heauen ) at the right hand of God. The place then where Christ Iesus in both his natures , as he is God and also man , doth rule in full glorie , power , and maiestie ; is heauen it selfe . To which effect Paul saith , God raised Christ from the dead , and put him at his right hand in the heauenly places . And in the Epistle to the Hebrewes it is saide , He sitteth at the right hand of the maiestie in highest places . This ●oint well considered , serues to discouer the ouersight of sundrie Diuines , which hold and teach , that to sit at the right hand of God , is to be euery where in all places , and not in heauen onely , that they might hereby lay a foundation for the vbiquitie of Christs manhood : which neuerthelesse the heauens must containe till the time that all things be restored . The second circumstance , is the time when Christ began to sit at the right hand of God the father , which is to be gathered by the order of the articles . For first Christ died and was buried , then he rose againe and ascended into heauen , and after his ascension he is said to sit at the right hand of his father . This order is also noted vnto vs by S. Paul : Who shall condemne ( saith he ) it is Christ which is dead , yea or rather which is risen againe , who is also at the right hand of God. And S. Marke saith , when Christ was risen againe he appeared to his disciples , and after he had spoken vnto them he was receiued into heauen , and sate at the right hand of God. But it may be demanded how this can stand with truth , that Christ should not begin to sit at the right hand of his father before the ascension , considering he is one God with the father , and therfore an absolute and soueraigne King from all eternitie . Answ. As Christ is God or the Word of the father , he is coequall and coeternall with him in the regiment of his kingdome : and hath neither beginning , middle , or ending thereof ; yet as Christ is God incarnate , and in one person God-man or Man-god , he began after his ascention and not before , to sit at the right hand of his father : & as S. Peter saith , was made Lord ; partly because as he was God , he did then manifest himselfe to be that which indeede he was before , namely God and Lord of heauen and earth : and partly , because as he was man , he receiued dominion or Lordship from the father , which he had not before ; & thereby was euen in his manhood exalted to be king of heauen and earth : and in this sense Christ saith of himselfe , All power is giuen to me in heauen and earth . The third circumstance is concerning the person , at whose right hand Christ sits , noted in the words of the article of God the father Almightie ; whereby is signified , that he receiues all the honour , power , & glorie of his kingdome from his father : as he , that is set at the right hand of a prince , receiues the honour & authoritie which he hath , from the prince . Nowe if it be alleadged , that by this meanes Christ shall be inferiour to his father , because he which receiueth honour of another is inferiour to him of whome he receiueth it : the answer is , that in Christ we must consider his person and his office : in respect of his person as he is the eternall sonne of God he is equall to the father , and is not here said to sit at his right hand : yet in respect of the o●fice which he beares , namely as he is mediatour , and as he is man , he is inferiour to the father , and receiues his kingdome from him . As he is God , he is our king and head , and hath no head more then the father : as he is mediatour , he is also our head , yet so as hee is vnder the father as beeing his head . And we must not thinke it strange that one and the same thing should bee both equall and inferiour to another , diuers respects considered . Nowe in that Christs placing at the right hand of his father argues inferioritie betweene the father & him , hence we learne that they are deceiued which from this article gather , that in the glorification of Christ there is a transfusion of the proprieties of the godhead , as omnipotencie , omniscience , omnipresence , &c. into his manhood . For this is to abolish all inferioritie and to make an equalitie betweene the creature and the creatour . And whereas againe the word Almightie is repeated , it is done vpon special reason : because Christs sitting at the right hand of God doth presuppose omnipotencie . For in vaine were all power in heauen and earth giuen to him , vnlesse he were omnipotent as the father to execute the same . And therefore the song of the Elders was on this manner , Worthie is the Lamb that was killed to receiue power and riches , and wisdome , and strength , and honour , and glory , and praise . The benefits which redound vnto vs by Christs sitting at the right hand of God are two , one concernes his priesthood , the other his kingly office . The benefit rising from his priesthood is his Intercession for vs : for this is one of the endes why Christ is now exalted in glorie , and sits at the right hand of his father ; namely to make request in the behalfe of all that come vnto him , as Paul saith , Christ is risen againe , and sitteth at the right hand of God , and maketh request for vs. Nowe that we may rightly vnderstand what his intercession is , wee are to consider these points . First to whome it is made : secondly , in what manner : thirdly , whether it be made by Christ alone or no : fourthly , what be the fruits and benefits thereof : fiftly , the duties whereunto wee are mooued thereby . For the first , Intercession is , to make suite , request , or intreaty in some ones behalfe to another : and this is done by Christ for vs vnto God , as Paul saith , there is one God , and one mediatour betweene God and man , which is the man Christ Iesus . Here at the verie first ariseth a difficultie : for in euery intercession there be three parties : the person offended ; the person offending ; the intercessour , distinct from them both . Now if Christ the sonne of God , make intercession to God for man , then hee maketh intercession to himselfe , because he is true God , which cannot be : howe then shall Christ be mediatour ? Ans. This point hath so troubled the Church of Rome , that for the resoluing of it , they haue deuised an errour , auouching that Christ is mediatour onely as he is man , not as he is God , which is vntrue . For as both natures doe concurre in the worke of satisfaction , so likewise they doe both concurre in the worke of intercession : and therefore a more meete and conuenient answere is this : Christ Iesus God-man in both natures , is directly our mediatour to the first person the father , as S. Iohn saith , If any man sinne , we haue an aduocate with the father , Iesus Christ the iust . And thus we haue three persons in the worke of intercession really distinguished . The partie offended is God the Father ; the partie offending is man : & thirdly the intercessour distinct frō them both is Christ the secōd person in Trinitie . For howsoeuer in Godhead he & the Father be one , yet in person they are really distinguished , and hee is as it were in the middle betweene the father and vs : for the father is God and not man : wee that beleeue in Christ are men not God : Christ himselfe both man and God. It may be further replyed that this answere will not stand , because not onely the father is offended , but also the sonne and the holy Ghost : and therefore there must be a mediatour to them also . Answer . The intercession of Christ is directed to the father the first person immediately : nowe the Father , the Sonne , and the holy Ghost haue all one indiuisible essence , and by consequent one and the same will : whereupon the father beeing appeased by Christs intercession , the Sonne and the Holy Ghost are also appeased with him and in him . Thus then intercession is made to the whole trinitie , but yet immediately and directly to the first person and in him to the rest . The second point to be considered , is the maner of his intercession vnto his father . We must not imagine , that Christ nowe in heauen kneeles downe on his knees , and vtters wordes , and puts vp a supplication for all the faithfull to God the father ; for that is not beseeming the maiestie of him that sits at the right hand of God. But the manner of his intercession is thus to be conceiued . When one is to speake to an earthly prince in the behalfe of another ; first of al he must come into the presence of the king , and secondly make his request : and both these , Christ performeth for vs vnto God. For the first , after his ascension he entred into heauen , where he did present vnto his father , first of all his owne person in two natures , and secondly the inualuable merits of his death and passion , in which he was well pleased . And we must further vnderstand , that as on the crosse he stood in our roome , so in heauē he now appears as a publike person in our stead , representing all the elect that shal beleeue in him , as the holy Ghost saith , Christ Iesus ascended vp into heauen to appeare in the sight of God for vs. And for the second , Christ makes request for vs ; in that he willeth according to both his natures , and desireth as he is man , that the father would accept his satisfaction in the behalfe of al that are giuen vnto him . And that he makes request on this manner I prooue it thus . Looke what was his request in our behalfe when he was here vpon earth , the same for substance it continues still in heauen : but here on earth the substance of his request was that he willed and desired that his father would be well pleased with vs for his merits , as appeares by his praier in S. Iohn , Father , I will that those which thou hast giuen me be with me euen where I am , that they may beholde my glorie which thou hast giuen me : for thou louedst me before the foūdatiō of the world . Therefore he still continues to make request for vs by willing and desiring that his father would accept his merits in our behalfe . If it be alleadged that Christ in this solemne praier vsed speech and prostration of his bodie , the answer is , that these actions were no essentiall parts of his praier . The prostrating of his bodie serued onely as a token of submission to God , as Christ was a creature : and the speech which he vsed , serued onely to vtter and expresse his request . Furthermore , a difference here must be marked between Christs passion and his intercession . The passion serues for the working and causing of a satisfaction to Gods iustice for vs ; and it is , as it were , the tempering of the plaister : the intercession goes further : for it applies the satisfaction made , and laies the salue to the very sore . And therefore Christ makes request not onely for the elect generally , but for particular men , as Paul , Iames , Iohn , and that particularly , as he testifieth of himselfe , saying , I haue praied for thee Peter , that thy faith faile not . If any shall say , that Christs willing and desiring of a thing can not be a request or intercession , the answer is , that in vertue and efficacie it cou●teruailes all the praiers in the word . For whatsoeuer Christ willeth , the same also the father beeing well pleased with him , willeth ; and therefore whatsoeuer Christ as a mediatour willeth for vs at the handes of his father , in effect or substance is a request or praier . The third point is , that Christ alone and none with him makes intercession for vs. And this I prooue by induction of particulars . First of al this office appertaines not to the angels : They are indeede ministring spirits for the good of Gods chosen : they reioice when a sinner is conuerted ; and when he dieth , they are readie to carrie his soule into Abrahams bosome : and God otherwhiles vseth them as messengers to reueale his will : thus the Angel Gabriel brings a message to Zacharie the priest , that God had heard his praier : but it is not once said in all the scriptures , that they make intercession to God for vs. As for the Saints departed , they can not make intercession for vs , because they know not our particular estates here on earth , neither can they heare our requests . And therefore if we should pray to them to pray for vs , wee should substitute them into the roome of God , because we ascribe that to them which is proper to him , namely , the searching of the heart , and the knowledge of all things done vpon earth ; though withall we should say , that they doe this not by themselues but of God. As for the faithful here on earth indeed they haue warrant yea commandement to pray one for another : yet can they not make intercession for vs. For first , he that makes interc●ssion must bring something of his owne that may be of value and price with God to procure the graunt of his request : secondly , he must doe it in his owne name : but the faithfull on earth make request to God one for another not in their owne names , nor for their owne merits , but in the name and for the merits of Christ. It is a prerogatiue belonging to Christ alone to make a request in his own name , and for his owne merits , wee therefore conclude that the worke of intercession is the sole worke of Christ God and man not belonging to any creature beside in heauen or in earth . And whereas the Papists can not content themselues with his intercession alone , as beeing most sufficient : it argues plainely , that they doubt either of his power or of his will : whereupon their praiers turne to sinne . The fruits and benefits of Christs intercession are these . First by meanes of it wee are assured , that those which are repentant sinners shall stand and appeare righteous before God for euer : at what time soeuer Christ , beeing now in heauen , and there presenting himselfe and his merits before his father , shewes himselfe desirous and willing , and they whosoeuer they are being sinners , should be accepted of God for the same , euen then immediately at that very instant this his wil is done , and they are accepted as righteous before god indeede . When a man lookes vpon things directly through the aire , they appeare in their proper formes and colours as they are : but if they bee looked vpon through a greene glasse , they all appeare greene : so likewise if God behold vs as we are in our selues , we appeare as vile and damnable sinners : but if he looke vpon vs as we are presented before his throne in heauen , in the person of our Mediatour Christ Iesus , willing that we should be approoued for his merits : then we appeare without all spot and wrinkle before him . And this is the vse Paul makes hereof : It is God ( saith he ) that iustifieth : and the reason is rendred : For it is Christ that is dead , yea or rather which is risen againe , who is also at the right hand of God , and makes request for vs. Secondly Christs intercession serues to preserue al repentant sinners in the estate of grace : that being once iustified and sanctified , they may so continue to the ende . For when any seruant of God is ouertaken by the corruption of his owne nature , and falls into any particular sinne , then Christs intercession is made as a blessed hand to apply the salue of his death to that particular sore . For he continually appeares before God , and shewes himselfe to be willing that God the father should accept his one only sacrifice for the daily and particular sinnes of this or that particular man : and this is done , that a man beeing iustified before God may not fall away quite from grace , but for euery particular sinne may be humbled and receiue pardon . If this were not so , our estate should be most miserable , considering that for euery sinne committed by vs after our repentance , we deserue to be cast out of the fauour of God. Thirdly Christs intercession serueth to make our good works acceptable to God. For euen in the best workes that a man can doe , there are two wants . First they are good onely in part : secondly they are mingled with sinne . For as a man is partly spirit or grace and partly flesh : so are his works partly gratious and partly fleshly . And because grace is onely begun in this life , therefore all the workes of grace in this life are sinfull and imperfit . Now by Christs intercession his satisfaction is applied to our persons , and by consequent the defect of our workes is couered and remooued , and they are approued of God the father . In a vision Saint Iohn saw an angel , standing before the altar with a golden censer full of sweete odours to offer vp with the praiers of the Saints vpon the same . And this signifies , that Christ presents our workes before the throne of God , and by his intercession sanctifies them , that they may be acceptable to God. And therefore we must remember that when we doe any thing that is accepted of God , it is not for our sakes , but by reason of the value and vigour of Christ his merit . Fourthly the intercession of Christ made in heauen , breedeth and causeth in the hearts of men vpon earth that beleeue another intercession of the spirit , as Paul saith , He giueth vs his spirit , which helpeth our infirmities and maketh request for vs with sighes which can not be expressed , but he which searcheth the hearts knoweth what is the meaning of the spirit , for he maketh request for the Saints according to the will of God. Now the spirit is said to make request , in that it stirres and mooues euery contrite heart to pray with sighes and grones vnspeakable to God for things needfull : and this grace is a fruit deriued from the intercession of Christ in heauen by the operation of the spirit . For as the Sunne though the bodie of it abide in the heauens , yet the beames of it descend to vs that are on earth . So the intercession of Christ made in heauen is tied as it were to his person alone , yet the grones and desires of the touched heart , as the beames thereof are here on earth among the faithfull . And therefore if we desire to know whether Christ make intercession for vs or no , we neede not to ascend vp into the heauens to learne the truth : but we must descend into our owne hearts and looke whether Christ haue giuen vs his spirit , which makes vs crie vnto God & make request to him with grones & sighes that can not be expressed : and if we finde this in our hearts , it is an euident and infallible signe that Christ continually makes intercession for vs in heauen . He that would know whether the Sunne shine in the firmament , must not clime vp into the cloudes to looke , but search for the beames thereof vpon the earth : which when he sees , he may conclude , that the sunne shines in the firmament . And if we would know whether Christ in heauen makes intercession for vs , let vs ransacke our owne consciences , and there make search whether we feele the spirit of Christ crying in vs , Abba , Father . As for those that neuer feele this worke of Gods spirit in them , their case is miserable , whatsoeuer they be . For Christ as yet makes no intercession for them , considering these two alwaies go togither ; his intercession in heauen , and the worke of his spirit in the hearts of men , moouing them to bewaile their owne sinnes with sighes and grones that cannot be expressed , and to crie and to pray vnto God for grace : and therfore all such , whether they be yong or old , that neuer could pray but mumble vp a few words for fashions sake , can not assure themselues to haue any part in Christs intercession in heauen . The duties to be learned hence are these . First , whereas Christ makes intercession for vs , it teacheth all men to be most carefull to loue and like this blessed Mediatour , and to be readie and willing to become his seruants and disciples , and that not for forme and fashion sake onely , but in all truth and sinceritie of heart . For he ascended to heauen , and there sits at the right hand of his father to make request for vs , that we might be deliuered from hell and come to eternall life . Wicked Haman procured letters from king Ahashuerosh , for the destruction of all the Iewes , men , women , and children in his dominions : this done , Hester the Queene makes request to the king that her people might be saued , and the letters of Haman reuoked ; shee obtaines her request and freedome was giuen , and contrarie letters of ioyfull deliuerance were sent in post hast to all prouinces where the Iewes were . Whereupon arose a wonderfull ioy and gladnes among the Iewes , and it is saide , that thereupon many of the people of the land became Iewes . Well now , behold a greater matter among vs then this : for there is the hand-writing of condemnation , the law ; and therein the sentence of a double death , of bodie and soule , and Satan as wicked Haman accuseth vs , and seekes by all meanes our condemnation : but yet behold not any earthly Hester , but Christ Iesus the sonne of God is come downe from heauen , and hath taken away this hand-writing of condemnation , and cancelled it vpon the crosse , and is now ascended into heauen , and there sits at the right hand of his father , and makes request for vs : and in him his father is well pleased , and yeeldeth to his request in our behalfe . Now then what must we doe in this case ? Surely , looke as the Persians became Iewes when they heard of their safetie , so we in life and conuersation must become Christians , turne to Christ , imbrace his doctrine , and practise the same vnfainedly . And we must not content our selues with a formall profession of religion , but search our owne hearts , and flie vnto Christ for the pardon of our sinnes , and that earnestly as for life and death as the thiefe doth at the barre , when the iudge is giuing sentence against him . When we shall thus humble our selues , then Christ Iesus that sit at the right hand of God will plead our cause , and be our atturney vnto his father , and his father againe will accept of his request in our behalfe . Then shall we of Persians become Iewes , and of the children of this world become the sonnes of God. Secondly , when we pray to God , we must not doe as the blinde man doth , as it were , rush vpon God in praying to him without consideration had to the Mediatonr between vs and him , but we alwaies must direct our prayers to God in the name of Christ , for he is aduanced to power and glorie in heauen , that he might be a fit patrone for vs who might preferre and present our praiers to God the father , that thereby they might be accepted and we might obtaine our request . So likewise we must giue thanks to God in the name of Christ : for in him and for his sake God doth bestow on vs his blessings . Thus much of Christs intercession : the other benefit which concernes Christ kingly office is , that he sits at the right hand of his father for the administration of that speciall kingdome which is committed to him . I say speciall , because he is our king not onely by the right creation gouerning all things created togither with the father and the holy Ghost , but also more specially by the right of redemption in respect of another kingdome , not of this world , but eternall and spirituall respecting the very conscience of man. In the administration whereof he hath absolute power to commaund and forbidde , to condemne and absolue , and therefore hath the keyes of heauen and hell to open and shut ; which power no creature beside no not the angels in heauen , can haue . For the better vnderstanding of this which I say , we are to consider , first the dealing of Christ toward his owne Church ; secondly his dealing in respect of his enemies . And his dealing toward his owne Church stands in foure things . The first is the collecting or gathering of it : and this is a speciall end of his sitting at the right hand of his father . Christ said to his disciples , I haue chosen you out of this world : and the same may truly be saide of all the Elect , that Christ in his good time will gather them all to himselfe that they may be a peculiar people to God. And this action of his in collecting the Church , is nothing els but a translation of those whome he hath ordained to life euerlasting out of the kingdome of darknes , in which they haue serued sinne & Satan , into his own kingdom of grace , that they may be ruled & guided by him eternally . And this he doth two waies : first by the preaching of the word , for it is a powerfull outward meanes , whereby he singleth and forteth his owne seruants from the blind and wicked world , as Paul saith , He gaue some to be Apostles , and some Prophets , and some Euangelists , and some pastours and teachers , for the gath●ring togither of Saints . And hence we learne two things . The first , that euery minister of Gods word , and euery one that intendeth to take vpon him that calling , must propound vnto himselfe principally this end , to single out man from man , and gather out of this world such as belong to the Church of Christ : and as Ieremie saith , to separate the pretious from the vile . The second , that all those which will be good hearers of Gods word , must shew themselues so farre forth conformable vnto it , that it may gather them out of the world , and that it may worke a change in them , and make them the seruants of Christ : and if the preaching of the word doe not worke this good worke in our hearts , then the ende will be a separation from the presence of God. Christ when he came neere Ierusalem , and considered their rebellion whereby they refused to be gathered vnto him , wept ouer it , and saide , O Ierusalem , Ierusalem , thou which stonest the Prophets , and killest them that are sent vnto thee , How often would I haue gathered thy children togither , as the henne gathereth her chickens vnder her wings , and thou wouldest not . And by this he teacheth , that if the preaching of the word turne not vs to Christ , it turnes to our destruction . The other meanes of gathering the Church , and that the more principall is , the inward operation of the spirit , whereby the minde is inlightened , the heart is mollified , and the whole man is conuerted to God. And this ordinarily is ioyned with the ministerie or preaching of the word , as appeares by the example of Lydia . Saint Luke saith , God opened her heart to be attentiue to the doctrine of the Apostle . And by the example of Paul , when Christ saith , Saul , Saul , why persecutest thou me ? at this very speech he is conuerted , and saide , Who art thou , Lord : what wilt thou that I doe ? And this is manifest also by experience . There is nothing in the world more contrarie to the nature of man , then the preaching of the word : for it is the wisdome of God , to which the flesh is enimitie . Here then it may be demanded , how it can be in force to turne any man to God. Ans. The word preached is the scepter of Christs kingdome , which against the nature of man by the operation of the holy Ghost ioyned therewith , doth bend and bow the heart , will , and affections of man to the will of Christ. The second worke of Christ is , after the Church is gathered , to guide it in the way to life euerlasting . He is the shepheard of his Church , which guideth his flocke in and out , and therefore Paul saith , They that are Christs , are guided by his spirit . And by Esai the Lord saith , those his seruants which are turned from idolatrie , he will guide in the way , and their eares shall heare a voice behinde them , saying , This is the way , walke in it , when thou turnest to the right hand and to the left . Which voice is nothing els but the voice of the holy Ghost in the mouth of the ministers , directing them in the waies of God. The children of Israel were trauelling from Egypt to the land of Canaan full fourtie yeares , whereas they might haue gone the iourney in fourtie daies . Their way was through the wildernes of Arabia , their guides were a pillar of cloud by day , and a pillar of fire by night : the manner of their iourney was this : when the pillars mooued , they mooued ; when the pillars stood still , they stood still : and so long as the pillars either mooued or stoode still , they likewise mooued or stood still . And by all this a further matter , namely the regiment of Christ ouer his Church , was signified . Euery one of vs are as passengers & trauailers , not to any earthly Canaan , but to the heauenly Ierusalem : and in this iourney we are to passe through the wild and desert wildernes of this world : our guide is Christ himselfe , figured by the pillar of fire and the cloud : because by his word and spirit he sheweth vs how farre we may goe in euery action , and where we must stand , and he goes before vs as our guide to life euerlasting . The third worke of Christ is , to exercise his Church vnto spirituall obedience by manifold troubles , crosses , temptations , and afflictions in this world , as earthly kings vse to traine and exercise their subiects . When our Sauiour Christ was with his disciples in a shippe , there arose a great tempest vpon the sea , so as the shippe was almost couered with waues ; but he was asleepe ; and his disciples came & awoke him , saying , Saue vs master , we perish . Behold here a liuely picture of the dealing of Christ with his seruants in this life . His manner is to place them vpon the sea of this world , and to raise vp against the● bleake stormes and flaes of contrarie windes by their enemies , the flesh , the deuill , the world . And further in the middest of all these dangers he for his owne part maketh as though he lay asleepe for a time , that he may the better make triall of their patience , faith , and obedience . And the endes for which he vseth this spirituall exercise are these . The first to make all his subiects to humble themselues , and as it were to goe crooked and buckle vnder their offences committed against his maiestie in times past . Thus Iob after the Lord had long afflicted him , and laid his hand sore vpon him , saith , Behold I am vile : and againe , I abhorre my selfe and repent in dust and ashes . In the same manner we being his subiects and people , must looke to be exercised with temptations and afflictions which shall make vs bend and bow for our sinnes past , as the olde man goeth crooked and doubles to the earth by reason of age . The second , is to preuent sinnes in the time to come . A father when he sees his child too bold and venterous about fire and water ; takes it and holds it ouer the fire or ouer the water , as though he would burne or drowne it , whereas his purpose indeede is nothing els but to preuent daunger in time to come . In like manner Christs subiects are bolde to sinne by nature , and therefore to preuent a mischiefe chiefe he doth exercise them with affliction , and seemes for a season as though he would quite forsake his Church , but his meaning is onely to preuent offences in times to come . The third ende is , to continue his subiects in obedience vnto his commandements : so the Lord saith , when he would bring his Church from idolatrie : Behold , I will stop thy way with thornes , & make an hedge , that shee shall not find her pathes . The holy Ghost here borrowes a comparison from beasts , which going in the way , see greene pastures , & desire to enter in , & therefore goe to the hedge , but feeling the sharpnes of the thornes dare not aduenture to go in . So Gods people like vnto wild beasts in respect of sinne , viewing the greene pastures of this world , which are the pleasures thereof , are greatly affected therewith : & if it were not for sharpnes of crosses & temptations , which are Gods spirituall hedge by which he keepeth thē in , they would range out of the way , and rush into sinne , as the horse into the battell . The fourth and last worke of Christ in respect of his Church is , that he sits at the right hand of his father to defend the same against the rage of all enemies whatsoeuer they are : and this he doth two waies . First by giuing to his seruants sufficient strength to beare all the assaults of their enemies , the world , the flesh , and the deuill . For Paul saith , those to whome the Lord hath giuen the gift of faith , to them also he hath giuen this gift to suffer afflictions . And the same Apostle also praieth for the Colossians , that they may be strengthened with all might through his glorious power vnto all patience and long suffering with ioyfulnesse . The euidence hereof we may most plainely see in the most constant deaths of the Martyrs of Christ , recorded both in the word of God , and in the Church histories . It is wonderfull to see their courage and constancie . For at such times as they haue beene brought to execution , they refused to be bound or chained , willingly suffering most cruel torments , without shrinking or feare ; such courage and strength the Lord gaue them to withstand the violent rage of all their aduersaries . Secondly , he defends his Church by limiting the power and rage of all enemies . And hence it is , that although the power of the Church of God on earth be weake and slender in it selfe , and contrariwise the power of the deuill exceeding great , yet can he not so much as touch the people of God. And he more preuailes by inward suggestions and temptations , then by outward violence . And if it were not that the power of Christ doth bridle his rage , there could be no aboad for the Church of Christ in this world . Thus we haue seene what are the workes of Christ in gouerning his church : and we for our parts that professe our selues to be members thereof , must shew our selues to be so indeed , by an experience of these works of his in our owne hearts . And we must suffer him to gather vs vnder his owne wing , and to guide vs by his word and spirit , and we are to acquaint our selues with those spirituall exercises , whereby his good pleasure is to nurture vs to all obedience . Lastly , we must depend on his ayde and protection in all estates . And seeing we in this land , haue had peace and rest with the Gospell of Christ among vs a long time , by Gods especiall goodnesse , we must now after these daies of peace looke for daies of tribulation : we must not imagine that our ease and libertie will continue alwaies . For looke as the day and night doe one follow another ; so likewise in the administration of the church here vpon earth , Christ suffereth a continuall intercourse betweene peace and persecution . Thus he hath done from the beginning hitherto , and we may resolue our selues that so it will continue till the end : and therefore it shall be good for vs in these daies of our peace , to prepare our selues for troubles and afflictions : and when troubles come ; we must still remember the fourth worke of Christ in the gouernment of his church , namely that in all daungers he will defend vs against the rage of our enemies , as well by giuing vs power and strength to beare with patience and ioy whatsoeuer shall be laid vpon vs , as also bridle the rage of the world , the flesh , and the deuill , so as they shall not be able to exercise their power and malice to the full against vs. Thus much of the dealing of Christ toward his owne Church and people . Now followeth the second point , namely his dealing toward his enemies ; and here by enemies I vnderstand all creatures , but especially men , which , as they are by nature enemies to Christ and his kingdome , so they perseuere in the same enimitie vnto the end . Now his dealing towards them is , in his good time to worke their confusion , as he himselfe saith , Those mine enemies that would not that I should raigne ouer them , bring them hither and slay them before me . And Dauid saith , The Lord will bruise his enemies with a rodde of iron , and breake them in pieces like a potters vessell . And againe , I will make thine enemies thy footes●oole , As Iosuah dealt with the fiue Kings that were hidde in the caue ; he first makes a slaughter of their armies ; then he brings them forth and makes the people to set their feete on their necks , and to hang them on fiue trees . So Christ deales with his enemies : he treads them vnder his feete , and maketh a slaughter not so much of their bodies as of their soules . And this the Church of God finds to be true by experience , as well as it finds the loue of Christ towards it selfe . Now he confounds his enemies two waies . The first is by hardnesse of heart , which ariseth when God withdraweth his grace from man , and leaueth him to himselfe , so as he goeth on forward from sinne to sinne , and neuer repenteth to the last gaspe . And we must esteeme of it as a most fearefull and terrible iudgement of God : for when the heart is possessed therewith , it becomes so flintie and rebellious , that a man will neuer rel●nt or turne to god . This is manifest in Pharao , for though God sent most grieuous plagues both vpon him and all the land of Egypt , yet would he not submit himselfe , saue onely for a fit , while the hand of God was vpon him : for after , he returned to the former obstinacie in which he continued till he was drowned in the sea . And this iudgement of God is the more fearefull ; because when a man is in the midst of all his miserie , he feeles no miserie . And as in some kinde of sicknes a man may die languishing ; so where hardnes of heart raignes wholly & finally , a man may descend to the pit of hell triumphing & re●oycing . And to come neere to our selues , it is to be feared least this iudgement of all iudgements be among vs in these our daies . For where is any ●u●ning to God by repentance . Still men goe forward in sinne without remorse . We haue had the word preached among vs a long time , but it taketh no place in mens hearts . They are not softned with the hammer of Gods word : nay they are like the smiths stithy or anuil , which the more it is beat with the hānmar , the harder it is . But in the feare of God , let vs seeke to be changed , and take heede : the deceitfulnes of sinne is wonderfull . Let vs not be caried away with an ouerweening of our selues ; a man may haue good gifts of God , as the gift of knowledge , the gift of prophecie , the gift of conceiuing a prayer ( I say not of praying truly : ) and hereupon thinke himselfe in good case ; and yet for all this haue nothing but an impenitent and flintie heart . For this cause it standeth euery man vpon to looke vnto it , least this iudgement of God take hold on him . And that we may auoid the same , we must labour for two things : I. to feele the heauy burden of our sinnes , and be touched in conscience for them , euen as we are troubled in our bodies with the aches and paines thereof : this is a token of grace . II. We must labour to feele in our owne soules the want of Christ : we say indeede that we feele it , but it is a very great matter to haue an heart that doth open it selfe , and as it were gape after Christ , as the drie and thirstie land where no water is . Though we haue knowledge and learning neuer so much , and many other gifts of God , yet if we haue not broken hearts that feele the burden of our sinnes , and the want of Christ , and that we stand in neede of euery droppe of his bloode for the washing away of all these our sinnes , our case is miserable . And the rather we must preuent this hardnesse of heart , because Christ Iesus in heauen sits at the right hand of his father in full power and authoritie , to kill and confound all those that be his enemies , and will not submit themselues to beare his yoke . The second way is , by finall desperation ; I say , finall , because all kind of desperation is not euill . For when a man despaireth of himselfe and of his owne power in the matter of his saluation , it tends to his eternall comfort . But finall desperation is , when a man vtterly despaires of the pardon of his owne sinnes and of life euerlasting . Examples hereof we haue in Saul that slue himselfe , and in Achitophel and Iudas , that hanged themselues . This sinne is caused thus : So many sinnes as a man committeth without repentance , so many most bloodie wounds he giueth vnto his owne soule : and either in death or life God makes him feele the smart , and the huge waight of them all : whereby the soule sinkes downe into the gulfe of despaire without recouerie . God said to Cain , If thou doe amisse , sinne lyeth at ●hy doore . Where he vseth a borrowed speech from wild beasts , who so long as they are sleeping stirre not ; but beeing awaked , they flie in a mans face , and rend out his throat . In like maner the sinnes which thou committest , lie at the doore of thine heart , though thou feele them not : and if thou doe not preuent the danger by speedy repentance , God will make thee to feele them once before thou die , and raise vp such terrours in thy conscience , that thou shalt thinke thy selfe to be in hell before thou art in hell : and therefore it is good for euery man to take heede how he continues an enemie to Christ. The best course is to turne betime from our ●innes , and become the friends of Christ , that so we may escape these fearefull iudgements . And whereas Christ in this manner gouernes all things in heauen & earth , we are bound to performe vnto him three duties , reuerence , obedience , thankfulnes . For the first , Paul saith , God hath exalted him and giuen him a name aboue all names , that at the name of Iesus ( which name , is his exaltation in heauen in full power and glorie ) should euery knee bowe . We dare not so much as speake of an earthly king vnreuerently , what reuerence then do we owe vnto Christ the king of heauen and earth ? Dauids heart was touched in that he had cut off but the lap of Sauls garment , when he might haue slaine him , because he was the Lords annointed . On then , howe much more ought our hearts to be touched , if we shall in the least measure dishonour Christ Iesus our Lord and king . Secōdly , we are here taught to performe obedience to him , & to do him all the homage we can . The master of the family in all his lawefull commandements must be obeyed : nowe the Church of Christ is a family , and we are members thereof : therefore we must yeeld obedience to him in all things : for all his commandements are iust . When Saul was chosen king ouer Israel , certaine men which feared God , whose hearts God had touched , followed him to Gibea and brought him presents , but the wicked despised him : the same is much more to be verified in vs toward Christ our Lord. Wee must haue our hearts touched with desire to performe obedience vnto him : if not , we are men of Belial that despise him . If this obedience were put in practise , the Gospel would haue better successe in the hearts of the people , and the Lords sabbath would be better kept , and men would beare greater loue both to God and to their neighbours then nowe they doe . The third dutie which we owe vnto him is thankfulnesse , for the endlesse care which he sheweth in the gouerning and preseruing of vs. When Dauid waxed olde , and had made Salomon his sonne king in his stead , al the people shouted and cried , God saue king Salomon , God saue king Salomon , so as the earth rang againe . Shall the people of Israel thus reioice at the crowning of Salomon , and shall not we much more reioice when as Christ Iesus is placed in heauen at the right hand of his father , and hath the euerlasting scepter of his kingdome put into his hand ? And we are to shewe this thankfulnesse vnto him by doing any thing in this world that may tend to his honour and glorie , though it be with the aduenture of our liues . When Dauid desired to drinke of the water of the well of B●thlem , three of his mightie men went and brake into the hoast of the Philist●ms , and brought him water . Thus they ventured their liues for Dauids sake : and shall not we much more willingly venture our liues to doe Christ seruice in token of thankefulnesse for his continuall preseruing of vs ? Thus much of the highest degree of Christs exaltation in his kingeome : nowe followeth the last point to be beleeued concerning Christ in these wordes , From thence he shall come to iudge the quicke and the deade . And they containe a proofe or a particular declaration of the former article . For as on earth those that are set at the right hand of kings doe execute iustice in courts or assises ●or the maintenance of the state & peace of the kingdome : so Christ Iesus sitting at the right hand of his father , that is , being made soueraigne Lord of all things both in heauen and earth , is to hold a court or assise , in which hee shall come to iudge both the quicke and the dead . Nowe in handling the last iudgement , we are to consider these points : I. whether there shall be a iudgement or not ? II. the time of it . III. the signes thereof . IV. the manner of it . V. the vse which is to be made thereof . Of these in order . For the first point , whether there shall be a iudgement or not ? the question is needefull : for as Saint Peter saith , There shall come in the last daies mockers , which shall walke after their lusts , and say , Where is the promise of his comming ? which daies are nowe . The answer to this question is set downe in this article , in which we professe that the comming of Christ to the last iudgement , is a point of religion specially to be helde and auouched . The reasons to prooue it , are principally two : first the testimonie of God himselfe in the bookes of the olde and newe testament , which affoard vnto vs plentifull proofes touching the last iudgement , so as he which will but lightly read the same , shall not neede to doubt thereof . The second reason is taken frō the iustice and goodnes of God , the propertie wherof is , to punish wicked and vngodly men , and to honour and reward the godly : but in this world the godly man is most of all in miserie , ( for iudgement beginneth at Gods house , ) and the vngodly haue their hearts ease . W●cked Diues hath the world at will , but poore Lazarus is hunger bitten , full of sores , and miserable euery way . This beeing so , it remaineth , that after this life , ther● must needes be a iudgement and a second comming of Christ , when the godly must receiue fulnesse of ioy and glorie , and the vngodly fulnesse of woe & miserie . This second reason may stoppe the mouthes of all gainesayers in the world whatsoeuer . But it may be obiected , that the whole world stands either of beleeuers or vnbeleeuers , and that there is no last iudgement for either of these : for the beleeuer , as Christ saith , hath euerlasting life , and shall not come into iudgement ; and the vnbeleeuer is condemned alreadie , and therefore needeth no further iudgement . Ans. Where it is said , he that beleeueth shall not come into iudgement , it must bee vnderstood of the iudgement of condemnation , and not the iudgement of absolution ; and he that beleeueth not is condemned alreadie in effect and substance three waies : I. in the counsell of God , who did foresee and appoint his condemnation , as it is a punishment of sinne , and an execution of his iustice . II. in the word of God , where he hath his condemnation set downe . III. he is condemned in his own conscience : for euery vngodly mans conscience is a iudge vnto himselfe , which doth euery houre condemne him , and it is a forerunner of the last iudgement . And notwithstanding all this , there may remaine a second iudgement , which is a manifestation and finishing of that which was begunne in this worlde : and therefore the meaning of that place is this ; hee that beleeueth not is alreadie iudged in part , but so as the full manifestation thereof , shall be at the second comming of Christ. The second circumstance , is the time of his iudgement : in handling whereof first let vs see what is the iudgement of men , secondly what is the trueth . For the first , two opinions touching this time take place . The first is , that the second comming of Christ shall be about sixe thousand yeares from the beginning of the worlde , and that for the Elects sake some of these daies must be shortned : and nowe since the beginning of the worlde , are passed fiue thousand & almost sixe hundred yeares so as there remaines but foure hundred . The groundes of this opinion are these . First the testimonie of Elias , two thousand yeares before the lawe : two thousand yeares vnder the lawe : and two thousand yeares vnder Christ. And for the elects sake some of these yeares shall be shortened . Answer . This was not the sentence of Elias the Thisbite , but of another . Elias which was a Iewe no prophet . And wheras he saith : two thousand yeres before the lawe : and two thousand yeares vnder the lawe , he faileth . From the giuing of the law to the comming of Christ , was about one thousand and fiue hundred yeares● and from the lawe to the creation aboue two thousand . Now if Elias cannot set downe a iust number for the time past , which a meane man many do , what shal we think that he can do for the time to come ? And if he deceiue vs in that which is more easie to find , how shal we trust him in things that be harder ? The secōd reason is this : How long god was in creating the world , so long he shall be in gouerning the same ; but he was sixe daies in creating the worlde , and in the seuenth he rested , and so proportionally hee shall bee sixe thousand yeares in gouerning the world ; euery daie answering to a thousand yeares , as Peter saith : A thousand yeares are but as one day with God , and then shall the end bee . Ans. This reason likewise hath no ground in Gods word : as for that place of Peter , the meaning is , that innumerable yeares are but as a short time with God : and we may as well say , two thousand or tenne thousand yeares are but as one daie with God. For Peter meant not to speake any thing distinctly of a thousand yeares , but of a long time . Thirdly it is alleadged , that within sixe thousand yeares from the creation of the world , shall appeare in the heauens straunge coniunctions , and positions of the starres , which signifie nothing els but the subuersion of the state of the world : nay , some haue noted that the ende thereof should haue beene in the yeare of our Lord , a thousand fiue hundred eightie eight : their writings are manifest : but we finde by experience that this opinion is false and friuolous , and their groundes be as friuolous . For no man can gather by the ordinarie course of the heauens , the extraordinarie change of the whole world . The second opinion is , that the ende of the world shall be three yeares and an halfe after the reuealing of Antichrist . And it is gathered out of places in Daniel and the Reuelation , abused . Where a time and halfe a time signifie not three yeares and a halfe , but a short time . And therefore to take the wordes properly , is farre from the meaning of the holy Ghost . For marke , if the ende shall be three yeares and a halfe after the reuealing of Antichrist , then may any man knowe before hand the particular moneth wherein the ende of the world should be , which is not possible . Nowe the trueth which may be auouched against all , is this , that no man can know or set down or coniecture the day , the weeke , the moneth , the yere , or a the age , wherin the second comming of Christ and the last day of iudgement shall be . For Christ himselfe saith , of that daie and houre knoweth no man , no not the angels in heauen , but God onely may Christ himselfe as he is man knew it not . And when the disciples asked Christ at his ascension , whether he would restore the kingdome vnto Israel , he answered , It is not for you to knowe the times and seasons , which the father hath put in his owne power . And Paul saith , Of the times and seasons , brethren , you haue no neede that I write vnto you . For you your selues knowe perfectly that the daie of the Lord shall come , euen as a thiefe in the night . Nowe wee knowe that a man that keepeth his house , can not coniecture or imagine when a thiefe will come : and therefore no man can set downe the particular time or age , when Christ shall come to iudgement . This must we hold steadfastly , and if we read the contrarie in the writings of men , we are not to beleeue their sayings , but account of them as the deuices of men , which haue no ground in Gods word . To come to the third point , namely the signes of the last iudgement , they are of two sorts : some goe before the comming of Christ , and some are ioyned with it . The signes that goe before , are in number seuen , recorded distinctly by the holy Ghost . The first , is the preaching of the Gospel through the whole world . So our Sauiour Christ saith , this Gospell of the kingdome must bee preached through the whole world for a witnesse vnto all nations , and then shall the ende come . Which place must thus be vnderstood ; not that the Gospell must be preached to the whole world at any one time , for that ( as I take it ) was neuer yet seene , neither shall be ; but that it shall bee published distinctly and successiuely at seuerall times : and thus vnderstanding the words of Christ , if wee consider the time since the Apostles daies , wee shall finde this to be true , that the Gospel hath beene preached to all the world ; and therefore this first signe of Christs comming is alreadie past and accomplished . The second signe of his comming , is the reuealing of Antichrist , as Paul saith , The daie of Christ shall not come before there be a departure first , and that mā of sinne he disclosed , euen the sonne of perdition , which is Antichrist . Concerning this signe , in the yeare of our Lord 602. Gregory the eight pope of Rome , auouched this solemnly as a manifest trueth , that whosoeuer did take to himselfe the name of Vniuersall Bishop , the same was Antichrist . Now fiue yeres after , Boniface succeeding him , was by Phocas and Emperour entituled , Vniuersall Bishop , pastour of the Catholike Church , in the yeare of our Lord 607. and of all Popes he was the first knowne Antichrist , and since him all his successours haue taken vnto thē the same title of Vniuersal and Catholike Bishop , whereby it doeth plainely appeare , that at Rome hath bin and is the Antichrist . And this signe is also past . The third is , a generall departing of most men from the faith . For it is saide in the place before named , let no man deceiue you : for the day of Christ shall not come , except there be a departing first . Generall departure hath bin in former ages . When Arius spread his heresie , it tooke such place that the whole worlde almost became an Arian . And during the space of 900. yeares from the time of Boniface , the popish heresie spread it selfe ouer the whole earth , and the faithfull seruants of God were but as an handfull of wheat in a mountaine of chaffe , which can scarse be discerned . This signe is in part already past , neuertheles it shall continue to the ende , because men shall continually depart from the faith . And the nearer the end of the world is , the more Satā rageth & seeks to bring mē into his kingdō . Therefore it standeth vs in hād to labour for the knowledge of true religiō , & hauing learned it , most hartily to loue the same . The fourth signe is , a generall corruption in manners . This point the Apostle sets downe at large , saying , Toward the latter daies shall come perilous times , wherein men shall be louers of themselues , couetous , boasters , proud , cursed speakers , disobedient to parents , vnthankefull , vnholy , and without naturall affection , truce-breakers , false accusers , intemperate , fierce , despisers of them which are good● traytours , headie , high minded , louers of pleasures more then louers of god , &c. This generall corruption in the manners of men , is noted by our Sauiour Christ , when he saith , When he commeth he shall scarse sinde faith vpon the earth . This signe hath bin in former ages , and is no doubt at this day in the world . For it is hard to finde a man that walketh iustly , soberly , and faithfully , doing the duties of his calling to God and man. The fifth signe of Christs comming stands in terrible and grieuous calamities . For Christs disciples asking him a signe of his comming , and of the ende of the world , he saith , There shall be warres and rumours of warres , nation shall rise against nation , and realme against realme : and there shall be pestilence and famine and earthquakes in diuers places , and men shall be at their wittes endes . These haue bin in former ages . In the first three hundred yeares after Christ , were tenne most fearefull persecutions : and since in Europe the Church of God hath bin wonderfully persecuted by the Antichrist of Rome in the hundred yeares last past . The sixth signe is , an exceeding deadnes of heart , so as neither iudgements from heauen , nor the preaching of the word shall mooue the hearts of men . So Christ saith , It shall be in the comming of the sonne of man , as it was in the daies of Noe , and in the daies of Sodom : they knew nothing till the flood came , and fire from heauen destroied them all . This signe vndoubtedly is manifest in these our daies , howsoeuer it hath beene also in former times . For where are any almost that are mooued with Gods iudgements , or touched at the preaching of the word , nay rather men harden their hearts , and become secure and careles . The small fruit that the word of God bringeth forth in the liues of men , shewes this to be most true . The seauenth and last signe , set downe by the Apostle Paul is , that there shall be a calling of the Iewes before the Lord come to iudgement : but of the time when this calling shall be , of the manner how , or the number of them that shall be called , there is no mention made of in the word of God. Now it is likely that this signe is yet to come . These are the signes that goe before the comming of Christ , all which are almost past , and therefore the end can not be farre off . Now follows the signe that is ioyned with the comming of Christ , called the signe of the sonne of man. What this signe is , we finde not in the Scriptures . Some thinke it to be the signe of the crosse ; but that is friuolous : some , the glorie and maiestie of Christ , which shall be made manifest in his appearance : which seemes to be otherwise by the very words of Christ. Then ( saith he ) shall appeare the signe of the sonne of man , &c. and then they shall see him come in the clouds of heauen with power and great glorie : where he distinguisheth the one from the other . But I rather coniecture it to be the burning of heauen and earth with fire , at the very instant of Christs comming , mentioned by Peter . We must not here dispute whence this fire shall come , or how it shall be kindled , for that the word of God hath concealed : and where God hath not a mouth to speake , there we must not haue an eare to heare . The vses to be made hereof , are these . When S. Peter had set downe the change that shall be at the comming of Christ , and that heauen and earth must be purged with fire , he makes this vse thereof . Seeing all things must be dissolued , what manner of men ought we to be in holy conuersation and godlines ? and the reason is good . For if heauen and earth must be changed and purged at Christs comming , then much more ought we to be chaunged , and to put off the old man of sinne , and to become newe creatures created after the image of God in righteousnesse and true holinesse . If the bruit creatures must be renued by fire , then much more are wee to labour that the heat of Gods spirit may burne vp sinne & corruption in vs , & so change vs that we may be ready for him against his comming : els heauen and earth it selfe shall stand in iudgement against vs to our condemnation . Secondly , the consideration of this , that the world shall be consumed with fire , teacheth vs moderation and sobrietie in the vse of Gods creatures , as in costly buildings , gorgeous attire , and such like . What madnes is this , to bestow all that we haue , on such things , as at the day of iudgement shal be consumed with fire . For looke whatsoeuer abuse shall come to Gods creatures by our follie , the same shall then be abolished . Thirdly we must consider that the cause why heauen and earth must be consumed with fire , is mans sin , by means wherof , they are made subiect to vanity & corruption . Here then we haue iust occasion to acknowledge the greatnes & wretchednes of our sinnes . If any of vs had but seene the Iewes leprosie , it would haue made vs to wonder : for the contagion thereof did infect not onely the whole man but his garments also that were about him , and sometime the walls of his house : but howesoeuer wee cannot see that leprosie among vs , yet we may see a worse . For the leprosie of our sinnes doth not onely infect our garments , and the things about vs , with our bodies ; but euen the high heauens and the earth are stained with the contagion thereof , and are made subiect to vanitie and corruption : yea by sinne in vs the most glorious creatures in them , as the Sunne , Moone , and starres are become subiect to vanitie . Oh then , howe wretched is the heart of man , that makes no bones of sinne , which is the most noisome thing in all the world , the stinke whereof hath infected both heauen and earth . If we could consider this , wee would not be so slacke in humbling our selues for the same as we are . We can not abide to looke on a poore lazar full of blanes and sores : but if wee could see our sinns in their right colours , they would make vs seeme vnto our selues tenne thousand times more ougly then any lazar man can be ; the contagion thereof is so great and noisome , that the very heauens which are many thousand miles distant from vs , are infected therewith . Yet here we are to knowe , that this fire shall not consume the substance of heauen and earth , but onely change the qualitie , & abolish the corruption which our sinnes haue brought vpon them . The fourth point to be considered , is the manner of the last iudgement , in which we may obeserue two things : I. who shall be iudge : II. the proceeding of this iudge . The first is expressed in this article ; From thence he shall come to iudge . He , that is , Christ Iesus the second person in Trinitie . For the father hath committed all iudgement vnto him . It is indeede an action common to all the three persons in trinitie , but yet the execution thereof appertaines vnto the sonne . The father indeed doth iudge the world , but yet by the sonne . But some may obiect , that the Apostles shall sit on twelue thrones and iudge the twelue tribes of Israel . And S. Paul saith , The Saints shall iudge the world . Howe then is this true , that ●hrist is the onely iudge of the worlde . Ans. The authoritie of iudgement and giuing sentence at the last day is proper to Christ alone , and doth not belong either to the Apostles or to the Saints : and they shall iudge at the last day onely as witnesses and approouers of Christs iudgement . At the great day of assise beside the iudge , the iustices on the bench are also in a manner iudges , not that they giue sentence , but because by their presence they approoue and witnesse the equitie of the sentence of the iudge : so the definitiue sentence doth belong to Christ : and the Apostles and Saints doe nothing but approoue● and beeing present giue assent to his righteous sentence . The whole proceeding of the last iudgement may bee reduced to seuen points or heads . The first is the comming of the iudge in the cloudes . Here at the first may be demanded , why Christ holdes the last iudgement rather on earth then in heauen . Ans. He doth it for two causes . One , the creature to bee iudged hath sinned here vpon earth : and hee proceedes after the manner of earthly iudges , who holde their sessions and assises there where trespasses are commonly committed . The second , because the deuill & his angels are to be iudged , & it is a part of their punishment to be cast out of heauen . For no vnclean thing may come into this heauēly Ierusalē , & therfore they now remain in the lower parts of the world , and there must be iudged . Furthermore , the second comming of Christ is sudden , as the comming of a thiefe in the night . He will come when the world thinketh not of him , as the snare doth on the bird . The consideration whereof must teach vs the same duties which our Sauiour Christ taught the men of his time . First he teacheth them what they must not doe : for he knowing all things knew also the disposition of mans heart , and therfore he saith , Take heede to your selues , least at any time your hearts be oppressed with surfetting and drunkennes , and the cares of this life , least that day come vpon you vnawares . For these sinnes benumme the heart , and steale away all grace . This exhortation in these our daies is most needefull . For mens hearts are like the smithes stithie , the more they are beaten with the hammar of Gods word , the harder they are . Secondly he teacheth them what they must doe : Watch therefore ( saith he ) and pray continually : that ye may be counted worthie to escape all these things that shall come to passe , and that ye may stand before the sonne of man. But you will say : how may we be found worthie to stand before Christ at that day ? Ans. Doe but this one thing : for your liues past be humbled before God , and come vnto him by true , heartie , and vnfained repentance , be changed and become new creatures : pray vnto him earnestly for the pardon of your sinnes in Christ , and pray continually that God will turne your hearts from your old sinnes euery day more and more : and then come the last iudgement when it will , ye shall be found worthy to stand before Christ at his cōming . The repentant sinner is he , that shall find fauour in the sight of God at that day . The consideration hereof may mooue vs to chaunge our liues . Those which were neuer yet humbled for their sinnes , let them nowe beginne : and those which haue alreadie begunne , let them goe forwarde and continue . But the deuill will crie in the hearts of some men , that this exhortation is as yet needelesse : for the day of iudgement is not neere , because all the signes thereof are not yet passed . Ans. Suppose the day of iudgement be farre off , yet the day of thy death cannot be so : for the common saying is true , to day a man , to morrowe none . Nowe looke as death leaueth thee , so shall the day of iudgement finde thee . Impenitent Cain died long since , and yet the day of iudgement when it commeth , shall finde him impenitent still . The same thing may bee said of Saul , Achitophel , and Iudas . They died desperatly and impenitent , & the Lord shall finde them so at his comming . So will it be with thee , whatsoeuer thou art that repentest not . Death may come vpon thee , the next day or the next houre , therefore watch and pray . Prepare thy selfe against the day of death , that at the day of iudgement thou maist be found worthie to obtaine fauour in the sight of the Lord. Securitie doth ouerwhelme the worlde ; but let vs for our parts learne to prepare our selues daily : for if the day of death doe leaue thee vnworthie , then the Lord Iesus at his comming shall finde thee vnworthie : and the deuill shall stand before thee and accuse thee , thy conscience shall condeme thee , and hell shall be readie to swallowe thee vp . If this admonition take no place in thy heart , then at the day of iudgement it shall stand against thee , and be a bill of inditement to thy further condemnation . The second point followeth , that Christ after that he is come in the clouds shall sit in a throne of glorie , as the soueraigne iudge of heauen and earth , after the manner of earthly kings , who when they will shewe themselues vnto their subiects in maiestie , power , and glorie , vse to ascend into the thrones of their kingdomes , and there to shewe themselues and appeare in state vnto all the people . Nowe what this throne is , and howe Christ sits in the same , the scripture hath not reuealed , and therefore I will not stand to search . Yet here must we further marke , that this appearance of his in endlesse glorie and maiestie shall be most terrible and dreadfull to the vngodly , and therefore in Daniel his throne is saide to be like a flame of fire , and at the very sight hereof men shall desire the mountaines to fall vpon them , and the hills to couer them . The third point , is the citing of all men and of the angels before his maiestie in that day , there to answer for themselues . This citing shall be done by the voice of Christ , as he himselfe saith , In that day all that are in the graues shall heare his voi●e , & they shall come forth . And here we are to consider two things : I. the power of this voice : II. the ministerie whereby it shall be vttered . For the first , no doubt the power of this voice shall be vnspeakable , and therefore it is compared to a trumpet , the lowdest and shrillest of all musicall instruments ; and to the crie of the marriners , whose manner hath beene in the doing of any busines with all their strength at one instant to make a common shout . And sensible experience shall manifest the force thereof . For it shall cause all the deade euen from the beginning of the world to rise againe , though they haue lien rotten in the earth many thousand yeares : and all vncleane spirits shall be forced and compelled , will they , nill they , to come before Christ ; who shall be vnto them a most fearefull and terrible iudge , neither man nor angel shall be able to absent or hide himselfe ; all without exception must appeare , as wel high as low , rich as poore : none sh●ll be able to withdrawe themselues , no not the mightie Monarches of the earth . Furthermore , this voice shall bee vttered by angels . As in the Church Christ vseth men as his ministers by whome he speakes vnto his people : so at the last daie he shall vse the ministerie of Angels , whome he shall send foorth into the foure windes to gather his elect togither : and therefore it is likely that this voice shall be vttered by them . And by this which hath beene said , wee must be mooued to make conscience of all sinne . For there is no auoiding of this iudgement , we can not absent our selues , no excuse will serue the turne : euen the most rebellious of all creatures whether man or angel , shall be forced to appeare : and therefore it standes vs in hand , while we haue time in this life , to looke vnto our estates , and to practise the duties of christianitie , that when we shall be cited before his glorious maiestie at the last day , we may be cleared and absolued . The fourth point is , the separation of the sheepe from the goates , the good from the badde ; for when all the kinreds of the earth , and all vncleane spirits shall stand before Christ , sitting in the throne of his glorie : then as a good sheapheard he shall separate them one from another , the righteous from the wicked , and the elect from the reprobate . He which knoweth the hearts of all men , knoweth also howe to doe this , and he will doe it . This full and finall separation is reserued to Christ , and shall not be accomplished till the last day . For so it is in the parable , that the tares must grow with the wheate til haruest , and the reapers must separate them , and gather the wheate into the barne , but the tares must be burned with vnquenchable fire . By the consideration of this one point , we learne diuers things : I. that in the Church of God in this world , good and badde are mingled togither , elect and reprobate : and wee are not to imagine any perfection of the church of God vpon earth , as many haue dreamed , which when they could not finde , they haue therefore forsaken al assemblies . I confesse indeede that the preaching of the word is the Lords fanne , whereby he clenseth his Church in part , but yet the finishing of this worke shall not be before the last iudgement . For when the ministers of God haue done all that they can , yet shall the wicked be mingled with the godly . Therefore the Church is compared to a barne flore , where is both wheate & chaffe : and a corne fielde , where is both tares and good corne : and a draw net , wherin is both good fish and badde . Secondly , whereas this separation must not be before the ende of the world , hence wee learne the state of Gods Church in this life . It is like a flocke of sheepe mingled with goates , and therefore the condition of Gods people in this world , is to bee troubled many waies by those with whome they liue . For goates vse to strike the sheepe , to annoy their pasture , and to make their water muddie that they can not drinke of it : and therefore we must prepare our selues to beare all annoyances , crosses , and calamities that shall befall vs in this world by the wicked ones , among whome we liue . Thirdly , we are taught , that howesoeuer the goates and the sheepe be very like , and feede in one pasture , and lie in one folde all their life time : yet Christ can and will seuer them asunder at the last day . Therefore , considering as wee are borne of Adam wee haue the nature of the goate , yea of the wilde beast , and not of the sheepe ; it standes vs in hand to lay aside our goatish conditions , and to take vnto vs the properties of the sheepe of Christ , which hee expresseth in these words , My sheepe ( saith he ) heare my voice , I know them , and they follow me . And the properties are three ; to know him , to be knowne of him , and to follow him , namely in obedience : and he that findes them all in himselfe , weareth the brand and marke of the true sheepe of Christ : but contrariwise they that make profession of Christ , and yet therewithall ioyne not obedience , howsoeuer the world may account of them , they are but goates and no sheepe . Let vs therefore with the knowledge of Christ ioyne obedience to his word , that when the day shall come that the goates must be separated from the sheepe , we may be found to be in the number of the true sheep of Christ. We may deceiue men both in life and death , and beare them in hand that we are sheepe , but when the iudgement shall come , we cannot deceiue Christ : he it is that formed vs , he knowes our hearts , and therefore can easily discerne what we are . The fifth thing is the triall of euery mans particular cause , a point especially to be considered . For as at the barre of an earthly iudge , the malefactour is brought out of prison and set before the iudge , and there examined : euen so in that great day , shall euery man without exception be brought before the Lord , to be tried . But how shall this triall be made ? Ans. By workes : as the Apostle saith , We must all appeare before the iudgement seat of Christ , that euery man may receiue the things which are done in his bodie according to that he hath done , whether it be good or euill . And the reason is , because works are the outward signes of inward grace and godlinesse . And though we be iustified by faith alone without workes , yet may we be iudged both by faith and workes . For the last iudgement doth not serue to make men iust that are vniust , but only to manifest them to be iust indeed , which were iust before & in this life truly iustified . The consideration of this very point should mooue vs al to repent vs of our sinnes past and to reforme our selues throughout , and to be plentifull in all good works . And vndoubtedly if we seriously thinke vpon it , it will hold vs more straightly to all good duties , then if with the Papists , we held iustification by workes . Furthermore , in this triall two things must be skanned : I. how all mens workes shall be made manifest : II. by what meanes they shall be examined . Of the manifestation of euery mans worke , S. Iohn speaketh , And I saw ( saith he ) the dead both great and small stand before God , and the bookes were opened : and another booke was opened , which is the booke of life , and the dead were iudged of these things which were written in the bookes according to their workes . God is said to haue bookes not properly , but because all things are as certen and manifest to him , as if he had his Registers in heauen to keepe rolles and records of thē . His bookes are three ; the booke of Prouidence , the booke of Iudgement , the booke of Life . The booke of his prouidence is the knowledge of all particular things past , present , to come . Of this the Psalmist speaketh , Thine eyes did see me when I was without forme : for in thy booke were all things written which in continuance were fashioned , when there was none of them before . The booke of iudgement is that whereby he giues iudgement : and it is twofold . The first is Gods knowledge or prescience , in which all the affaires of mē , their thoughts , words , and deedes , are as certenly knowne and set downe , as if they were put in bookes of record . We may forget our sinnes , but God keepes them in a register ; he knowes them euery one . The second booke is euery mans particular conscience , which also brings to remembrance and testifies what men haue done , and what they haue not done . The booke of life is nothing else but the decree of Gods election , in which God hath set downe who be ordained to life eternall . Now the opening of these bookes is a thing wherein the endles power of God shall most notably shew it self . For when we shall stand before the iudgement seat of Christ , he then knowing all things in his eternall counsell , shall reueale vnto euery man his owne particular sinnes , whether they were in thought , word , or deede , and then also by his mightie power he shall so touch mens consciences , that they shall afresh remember what they haue done . Now indeede , the wicked mans conscience is shut vp as a closed booke ; but then it shall be so touched , and as it were opened , that he shall plainely see and remember all the particular offences which at any time he hath committed ; and his very conscience shall be as good as a thousand witnesses : whereupon he shall accuse and vtterly condemne himselfe . The consideration of this ought to terrifie all those that liue in their sins : for howsoeuer they may hide & couer them from the world ; yet at the last day , God will be sure to reueale them all . Now after that mens workes are made manifest , they must further be tried whether they be good or euill . And that shall be done on this manner . They that neuer heard of Christ must be tried by the law of nature , which serues to make them inexcusable before God. As for those that liue in the Church , they shall be tried by the Law and the Gospel , as Paul saith , As many as haue liued by the law , shall be iudged by the law . And againe , At the day of iudgement God shall iudge the secrets of our hearts according to his Gospell . And , By faith Noah builded an arke , whereby he condemned the old world . If this be true , then we must in the feare of God heare his word preached and taught with all reuerence , & make conscience to profit by it . For otherwise in the day of iudgement when all our works shall be tried by it , the same word of God shall be a bill of inditement , and the fearefull sentence of condemnation against vs. Therefore let vs be humbled by the doctrine of the law , & willingly embrace the sweete promises of the Gospel : considering it is the onely touchstone , whereby all our words , thoughts , and works must be examined . The sixth point in the proceeding of the last iudgement , is the giuing of sentence , which is twofold : the sentence of absolution , and the sentence of condemnation , both which are to be obserued diligētly , that we may receiue profit thereby . And first of all Christ shall begin his iudgement with the sentence of absolution ; which shewes , that he is readie to shew mercie & slow to wrath . In this sentence we are to consider foure points : I. a calling of the Elect to the kingdome of heauen : II. the reason thereof : III. a replie of the Elect : IV. the answer of Christ to them againe . The calling of the Elect is set downe in these wordes , Come yee blessed of my father , inherit the kingdome prepared for you from the beginning of the world . And the words are to be obserued one by one . Come ye blessed ] Though Christ nowe sit in glorie and maiestie in iudgement , yet he ceaseth not to shew his tender a●fection of loue vnto his chosen . And this ouerthroweth the opinion of the Church of Rome , which would haue vs rather to come vnto Christ by the intercession of saints , then by our selues immediatly , because he is now exalted in glorie and maiestie . But marke , when he was here on earth , he said , Come vnto me all ye that are heauie laden and I will ease you . And when he shall be most glorious in maiestie and power at the day of iudgement , he will then also say , Come ye blessed of my father : and therefore we may resolue our selues , that it is his will now , that we should come vnto him without any intercession of Saints . Ye blessed of my father ] The Elect are here called the blessed of God , because their righteousnes , saluation , and all that they haue , springs of the meere blessing of God. Nothing therefore must be ascribed to the worke of man. Inherit ] that is , receiue as your inheritance : therefore the kingdome of heauen is Gods meere gift . A father giueth no inheritance vnto his sonne of merit , but of his free gift : wherupon it followes , that no man can merit the kingdom of heauen by his works . The kingdome ] that is , the eternall estate of glorie and happines in heauen : therefore in this life we must so vse this world , as though we vsed it not : all that we haue here is but vaine and transitorie : and all our studie and endeauour must be to come to the kingdome of heauen . Prepared ] Here note the vnspeakable care of God for the faithful . Had he such care to prouide a kingdome for his children before they were ? then we may assure our selues , he wil haue greater care ouer them now when they haue a beeing . For you ] that is , for the elect and faithfull . Hence it appeares that there is no vniuersall election whereby ( as some suppose ) God decrees that all and euery man shall be saued . Indeede if he had said , Come ye blessed of my father inherit the kingdome prepared for all but receiued of you , it had bin something , but he saith onely , prepared for you : and therefore all were not chosen to saluation . The reason of this calling , is taken from workes as from signes , in these words , For I was hungrie and ye gaue me meate , &c. When he saith , for I was hungrie , he meanes his poore and distressed members vpon earth : and thereby he signifies vnto vs that the miseries of his seruants are his owne miseries . Thus the Lord saith in Zacharie , He which toucheth you , toucheth the apple of mine eye . And when Saul was going to persecute them in Damasco and else where that called on the name of Christ , he cried from heauen , Saul , Saul , why persecutest thou me ? And this is a notable comfort to Gods Church and people , that they haue an high priest who is touched with the feeling of our infirmities : and if he account our miseries his owne miseries , then no doubt he will pitie our estate and make vs able to beare the worst . And ye gaue me meate ] Here we note , that the principall works of men are those which are done to the poore members of Christ. We are indeede to helpe all , in as much as they are our very flesh and the creatures of God ; but the rule of S. Paul must be remembred , Doe good to all , but especially to those that are of the houshold of faith , Many are of mind that the best works are to build Churches and Monasteries , but Christ tells vs here , that the best worke of all is to releeue those that be the liuing members of his mysticall bodie . The third point is the replie of the Saints to Christ againe , in these words , Lord , when saw we thee an hungred , and fedde thee ? &c. They doe not denie that which Christ auouched , but doe , as I take it , standing before the tribunall seat of God , humble themselues , hauing still an after-consideration of the infirmities and offences of their liues past . Here note then , that it is a Satanicall practise for a man to bragge of workes and to stand vpon them in the matter of iustification before God. And we must rather doe as the Saints of God doe , abase our selues in regard of our sinnes past . The last point is the answer of Christ to them againe , in these words , Verily , I say vnto you , in as much as ye did it to the least of those my brethren , you did it to me . A most notable sentence : and it serueth to teach vs , how we should behaue our selues in doing works of mercie , which are duties to be performed in this life . We are not to doe them of any sinister respect , as for praise of men or commoditie , but we must propound vnto our selues the partie to whome we doe any good , and in him looke on Christ , and so doe it , as vnto Christ and for Christs sake onely : and this is a good worke indeede . Christ saith , Whosoeuer shall giue a cuppe of cold water to a disciple in the name of a disciple , shall not loose his reward . It is but a small gift , but yet the manner of doing it , namely in the name of a disciple , that is , in respect that he is a member of Christ , doth make it an excellent worke of mercie . It is a speciall marke of a child of God to shew mercie on a christian because he is a Christian. If any would know whether he be a christian or no , let him search himselfe , whether he loue a man , and can doe good vnto him , because he is a child of God , and a member of Christ. For this is a plaine argument , that he also is the child of God. Many can loue , because they are loued againe , but to loue for Christ his sake , is a worke of Christ in vs and a speciall gift of God. The sentence of condemnation followes in the second place : and it containes foure points : I. the reiection of the vngodly : II. the reason of their reiection : III. the defence which the wicked make for themselues : lastly , the answer of Christ to them againe . The reiection of the wicked is vttered by a terrible sentence , Away from me ye cursed into hell fire . The vse hereof in generall is twofold . First it serues to awake and excite all men and women in the world whosoeuer they be that shall heare it , to looke vnto their owne estates . It is wonderfull to see what great securitie reigneth euery where in these our daies . Men goe on in sinne from day to day and from yeare to yeare without repentance , nothing at all fearing the sentence of condemnation at the last day ; like vnto many which for the obtaining of other mens goods are neither by the feare of arraignment or imprisonment kept in good order . The occasions of securitie are twofold : I. the prosperitie of the wicked , who of all men liue most at ease without trouble , either in bodie or in minde . II. Gods patience and long suffering ; as Salomon saith , Because sentence against an euill worke is not executed speedily , therefore the hearts of the children of men are fully set in them to doe euill . But to awake all those which liue in this securitie ; they must remember that howsoeuer the Lord God doth now deferre his iudgement , yet there is a day wherein he will no way shew mercie and long suffering , when they shall heare this fearefull sentence of condemnation pronounced against them , Away from me ye cursed . The second vse is to the godly : It serues to nurture them & to keepe them in awe before God : and no doubt , this was a principall cause why this sentence was here penned by the holy Ghost . A wise master of a family will check his seruant , & if the cause require , correct him in his childs presence , that the child it selfe may learne thereby to feare & stand in awe of his father : so Christ the most carefull and wise gouernour of his Church hath set downe this sentence of condemnation against the wicked , that the children of God in this world whensoeuer they shall heare or read the same , might be mooued thereby to stand in feare of God , and more dutifully performe obedience vnto his command●ments . Away from me ] Here we may learne , what a blessed thing it is for a man to haue true fellowshippe with Christ in this world . For in the day of iudgement the punishment of the wicked is to be cut off from him , and driuen away from his presence . Now he that would haue fellowship with God after this life , & escape that punishmēt , must seeke to haue it in this life : and he that will not seeke to haue fellowship with him in this life shall neuer haue it after in the day of iudgement . Againe , let vs marke that it is nothing to draw neere vnto Christ with our lippes , if the heart be not with him : for such as come neere with the lippe and keepe aloofe in the heart , shall heare the sentence pronounced , Away from me ye cursed ; and shall be seuered as farre from Christ as hell from heauen . Therefore let vs not content our selues with formall profession , but open the doores of our hearts , that the king of glorie may come in . Ye cursed ] They are cursed who are borne in sinne and liue in their sinnes , and all the daies of their liues so perseuere to the last gaspe without seeking recouerie . Whosoeuer he be , that is in this estate , the curse of God hangeth ouer his head , and will so doe till he get reconciliation with God in Christ. This beeing so , aboue all things in this world we must labour to be at peace with God , and neuer cease nor be quiet with our selues till we haue the same wrought and sealed in our hearts . For before such time as we be in Gods fauour , his fearefull curse hangs ouer our heads , and if we so perseuere without repentance , the day will come when we shall heare this fearefull sentence pronounced against vs : Away from me yee cursed into hell fire . What hell fire is , we must not curiously search , but rather giue our whole endeauour to learne how we may auoid it : as when a mans house is on fire , his care must be , not to search how it came , but rather how to quench it : yet we are to know thus much , that by hell fire is not meant any bodily flame , but it signifies the seazing of the fearefull and terrible wrath of God both on bodie and soule for euer . For howsoeuer the bodie be subiect to burning with bodily fire , yet the soule beeing spirituall can not burne ; and therefore hell fire is not a materiall fire , but a grieuous torment , fitly resembled thereby . Prepared for the deuill and his angels . ] There is in euery mans heart by nature this corruption ; whereby when he sinneth , he thinks that there is no danger but all is well , hauing as Esai saith , made a couenant with hell . But here consider , that , although the deuill was once an angel of light , yet when he had sinned , he could not escape hell : it was prepared euen for him . How then shall vngodly men , which are not halfe so wily , thinke to escape ? Now followeth the reason of their reiection in these wordes : For I was an hungred and ye gaue me no meate , &c. Hence we learne these two points : I. that all mans religion and seruing of God is in vaine , if so be we shew no compassion toward the poore members of Christ , in feeding , clothing , lodging , and visiting of them . For we must thinke , that many of those against whome this reason shall be brought , did know religion and professe the same , yea they prophesied in the name of Christ , and called on him , saying , Lord , Lord : and yet the sentence of condemnation goeth against them , because they shew no compassion toward the members of Christ , and therefore it is a principal vertue , and a speciall note of a Christian , to shew the bowels of compassion towards his needie brethren . Here againe we note , that it is not sufficient for vs to abstaine from euill , but we must also doe good . For it is not saide , I was an hungred and ye tooke from me , but , When I was hungrie ye gaue me no m●ate . They are not charged with doing euill , but , for not doing good . S. Iohn saith , The axe is laid to the roote of the tree , and the reason followes , not because the tree bare euill fruit , but because it bare not good fruite : therefore it must be cast into the fire . This condemnes a bad opinion of all worldly men , who thinke that all is well , and that God will be mercifull vnto them , because they doe no man harme . Thus we see how the deuill blinds the eyes of men : for it will not stand for paiment at the day of iudgement to say , I haue hurt no man , vnlesse we further doe all the good we can . The third point is the defence which impenitent sinners make for themselues in these words , Lord , when saw we thee an hungred , or thirstie , or naked , or in prison , or sicke , and did not minister vnto thee ? Thus in their owne defence , that which Christ saith , they gainsay , & iustifie themselues . Here marke the nature of all impenitent sinners , which is to sooth and flatter themselues in sinne , and to maintaine their owne righteousnes , like to the proud Pharisie in his prayer , who bragged of his goodnes , and said , Lord , I thanke thee , that I am not as other men are , extortioners , &c. and in the very same manner ignorant persons of all sorts among vs , iustifie themselues in their strong faith , and bragge of their zeale of Gods glorie , and of their loue to their brethren , and yet indeede shew no signes thereof . And truly we are not to maruell when we see such persons to iustifie themselues before men , whereas they shall not be ashamed to doe it at the day of iudgement before the Lord Iesus himselfe . The last point , is Christs answer to them againe in these words : Verily , I say vnto you , in as much as ye did it not to one of the least of these , ye did it not to me . This sentence being repeated againe , doth teach vs the lesson which we learned before , that when we are to shew compassion to any man , especially if he be a mēber of Gods Church , we must not consider his outward estate or his basenes , in that he wāts food or raiment , but behold Christ in him , not respecting him as a man , but as a member of Christ. This it is , that must mooue vs to cōpassion , and cause vs to make a supplie of his wants more then any respect in the world beside . And surely when Christ in his members comes to our dores and complaines that he is hungrie and sicke , and naked , if our bowels yearne not towards him , there is not so much as a sparke of the loue of God in vs. The seuenth point in the proceeding of the last iudgement is , the retribution or reward in these words : and they shall go into euerlasting paine , and the righteous into life eternall . How doe the wicked enter into hell and the godly into heauen ? Answ. By the powerfull and commaunding voice of Christ , which is of that force , that neither the greatest rebell that euer was among men , nor all the deuills in hell , shall be able to withstand it . And seeing that after the day of iudgement we must remaine for euer either in heauen or in hell , we are to looke about vs and to take heed vnto our hearts . Indeede if the time were but a thousand or two thousand yeares , then with more reason men might take libertie to themselues : but seeing it is without ende we must be most carefull through the whole course of our liues so to liue and behaue our selues , that when the day of iudgement shall come , we may auoid that fearefull sentence of euerlasting woe and condemnation , which shall be pronounced against the wicked . And whereas all wicked men shall goe to hell at Christs commaundement , it teacheth vs , willingly to obey the voice of Christ in the ministerie of the word . For if we rebell against his voice in this world , when in the day of iudgement sentence shall be pronounced against vs , we shall heare an other voice , at the giuing whereof , we must obey whether we will or no , and thereupon goe to euerlasting paine , whither we would not . Let vs therfore in time denie our selues for our sinnes past , and onely relie vpon Christ Iesus for the free remission of them all ; and for the time to come , lead a new reformed life . Thus much of the order of Christ his proceeding at the day of iudgement . Now follow the vses thereof , which are either comforts to Gods Church or duties for all men . The first comfort or benefit is this , that the same person which died for vs vpon the crosse to worke our redemption , must also be our iudge . And hence we reape two speciall comforts . I. The people of God shall hereby inioy ful redemption from all miseries and calamities which they had in this life . So Christ himselfe speaking of the signes of the ende of the world saith to his disciples ; When you see these things , lift vp your heads : for your redemption draweth neere . Then he shal wipe all teares from their eyes . Secondly , we shall hereby haue a finall deliuerance from all sinne . Now what a ioyful thing it is , to be freed from sinne , may plainly appeare by the crie of S. Paul : O wretched man that I am , who shall deliuer me from this bodie of death ? And certen it is , that he which knowes what sinne is , & seriously repents him of the same , would wish with all his heart to be out of this world , that he might leaue off to sinne , and thereby cease to displease God. The second comfort is this : the godly in this world haue many enemies : they are reuiled , slandered , and oftentimes put to death : well , Christ Iesus at the day of iudgement will take euery mans case into his owne hand : he will then heare the complaint of the godly , howsoeuer in this world they found no remedie : and then he will reuenge their blood that is shed vpon the earth , according to their prayer . This comfort is to be cōsidered especially of all those that are any way persecuted or molested by the wicked of this world . Now follow the duties to be learned of euery one of vs , and they are diuers . First , the consideration of the last iudgement serueth to teach all ignorāt persons and impenitent sinners , repentance and humiliation for their sinnes , and to mooue them with all speede to seeke vnto Christ for the pardon of the same . When Paul preached to the Athenians , he willed them to repent vpon this ground and reason , because the Lord hath appointed a day wherein he will iudge the world in righteousnes . To speake plainly ; we can be content to heare the word , and to honour him with our lipps , yet for the most part , all is done but for fashions sake : for still we liue in our old sinnes : our hearts are not turned : but in the feare of God let vs bethinke our selues of the time , when wee shall come before the iudge of heauen and earth , and haue all our sinnes laide open , and wee must answer for them all . This is the point which the holy Ghost vseth as a reason to mooue men vnto repentance : and assuredly if this will not mooue vs , there is nothing in the world will. Secondly , to this purpose Paul saith . If wee would iudge our selues , wee should not be iudged . Wouldest thou then escape the iudgement of Christ at the last day ? then in this life iudge thy selfe . Nowe a man in iudging of himselfe , must performe foure things : I. he must examine himselfe of his owne sinnes : II. he must confesse thē before the Lord. III. he must condemne himselfe & as a iudge vpon the bench , giue sentence against himselfe . Lastly , he must plead pardon , and crie vnto God as for life and death , for the remission of all his sinnes : and he that doth this vnfainedly shal neuer be iudged of the Lord at the last day : but if we slacke and neglect this dutie in this life , then vndoubtedly there remaines nothing but eternall woe in the world to come . Thirdly , by this we may learne , one not to iudge or condemne another , as Paul sayeth , Iudge nothing before the time vntill the Lord come , who lighten all things that are in darknes , & make the counsels of the hearts manifest . And Christ saith , Iudgement is mine : and iudge not , and ye shall not be iudged . And againe Paul saith to the Romans , Why doest thou iudge thy brother ? for we must all appeare before the iudgement seat of Christ : but some will aske , howe doth one iudge another ? Ans. Thus : I. when a man doth well , to saie of him that he doth euill : II. when a man doth euill , then to make it worse : III. when a thing is doubtfull , to take it in the worst part . And by any of these three waies we are not to iudge either of mens persons or of their actions . Fourthly , wee must endeauour our selues to keepe a good conscience before God and before all men . This is the practise of S. Paul , who in consideration and hope of a resurrection vnto iudgement as well of the iust as of the vniust , endeauoured himselfe to haue alwaies a cleare conscience both towards God and towards men . His example is worthie our marking and imitation ; for fewe there be that vpon this occasion make any conscience either of duty to God or to their brethren . Fifthly , the last iudgement must stirre vs vp to a reuerend feare of God , & cause vs to glorifie him : as the Angel saith in the Reuelation , Feare God and giue glorie to him : for the houre of his iudgement is come . And doubtlesse if any thing in the world will mooue a man to feare the Lord , it is this , to remember the fearefull and terrible daie of iudgement . Nowe hauing spoken hitherto of the first person the father , and also of the sonne , it followeth in the next place to speake of the third person in these wordes , I beleeue in the holy Ghost . In which wee may consider two things , the title of the person , and the action of faith , repeated from the beginning . The title is , Holy Ghost , or spirit . It may here be demanded , howe this title can be fit to expresse the third person , which seemes to bee common to the rest : for the father is holy , and the sonne is holy : againe , the father is a spirit , and the sonne is a spirit . Ans. Indeed the father and the sonne are as wel to be tearmed holy in respect of their natures , the third person : for all three subsisting in one and the same godhead , are consequently holy by one and the fame holinesse : but the third person is called holy , because beside the holinesse of nature , his office is to sanctifie the Church of God. Nowe if it be said that sanctification is a work of the whole Trinitie , the answer is , that although it be so , yet the worke of sanctification agrees to the Holy Ghost in speciall manner . The father sanctifieth by the sonne and by the holy Ghost : the sonne sanctifieth from the father and by the Holy Ghost : the holy Ghost sanctifieth from the father and from the sonne by himselfe immediatly : and in this respect is the third person tearmed holy . Againe the third person is tearmed a Spirit , not onely because his nature is spirituall ( for in that respect the father is a spirit and the sonne is a spirit ; ) but because hee is spired or breathed from the father and from the sonne , in that he procedes from them both . Thus wee see there is a speciall cause why the third person is called the Holy Ghost . Nowe the action of faith which concernes the third person , is to beleeue in him . Which is , I. to acknowledge the Holy Ghost as he hath reuealed himselfe in the word . II. In special to beleeue that he is my sanctifier and comforter . III. To put all the confidence of my heart in him , for that cause . In these wordes are comprised foure points of doctrine , which are to be beleeued cōcerning the holy Ghost . The first , that he is very God. For we are not to put our affiance or confidence in any but in God alone . And no doubt the penners of the Creede in that they prefixed these wordes , I beleeue in , before the article of the third person , meant thereby to signifie , that he is true God , equall with the father and the sonne , according to the tenour of the Scriptures themselues . Peter saith to Ananias : Why hath Satan filled thine heart , that thou shouldest lie vnto the Holy Ghost ? and continuing the same speech , he changeth the tearme onely , and saith , Thou hast not lied vnto men , but vnto God. Whereby hei nsinuateth that the Holy Ghost is very God. In the vision of the Prophet Isai , the wordes by him set downe are thus : I heard the voice of Iehoua , saying , Whome shall I send , &c. and he said , God and say to this people : Ye shall heare indeed , but ye shall not vnderstand . But Paul quoting the same place , spake on this manner : Well spake the Holy Ghost by Esay the Prophet , saying , Goe vnto this people and say vnto them . Now these places being compared togither make it plaine , that the title of Iehova , agreeth to the holy Ghost . But yet the enemies of this truth which thinke that the Holy Ghost is nothing els but the action or operation of God , obiect out of the Scriptures to the contrarie : I. God knoweth the sonne : the holy Ghost knoweth not the sonne : for none knoweth the sonne but the father : ergo the holy Ghost is not God. Ans. That place excludeth no person in Trinitie , but onely creatures , and false gods , and the meaning is this : None , that is , no creature , or idol god ; knoweth the sonne of God , but the father . And the opposition is made to exclude creatures , not to exclude the holy Ghost . Againe they obiect , that the holy Ghost maketh request for vs with grones and sighes that can not be vttered : therefore ( say they ) the Holy ghost is not God , but rather a gift of God. For he that is true God , can not pray ; grone , or sigh . Ans. Pauls meaning is thereby to signifie that the Holy Ghost causeth vs to make requests , and stirreth vp our hearts to grone and sigh to God : for he said before , we haue receiued the spirit of adoption , whereby we cry , Abba , father . Yet further , they obiect the words of the Angel Gabriel to the virgin Marie , saying , The vertue of the most high hath ouershadowed thee : and hence they gather , that if the holy Ghost be the vertue of God , then he is not God indeede . Ans. As Christ is called the Word of God , not a worde made of letters or syllables , but a substantial word , that is , beeing for euer of the same substance with the father : so in this place the holy ghost is called the vertue of the most highest , not because he is a created qualitie , but because he is the substantiall vertue of the Father and the sonne : and therefore God equall with them both . Furthermore they alleadge , that neither the scriptures nor the practise of the Primitiue Church doth warrant vs to pray to the holy Ghost . Ans. It is not true . For whēsoeuer we direct our praier to any of the three persons , in him we pray to them all . Besides we haue example of praier made to the holy Ghost in the word of God. For Paul saith to the Corinthians , The grace of our Lord Iesus , the loue of god the father , & the fellowship of the holy ghost be with you all . And the words are as if S. Paul had said thus ; O Father , let thy loue , O Sonne , let thy grace , O holy Ghost , let thy fellowship bee with them all . And therefore this first doctrine is true , and as well to bee beleeued as any other , that the Holy Ghost is God. The second point is , that the Holy Ghost is a distinct person from the father and the sonne . Hereupon the articles touching the three persons are thus distinguished : I beleeue in the father , I beleeue in the sonne , I beleeue in the holy Ghost . This point also is consonant to the Scriptures which make the same distinction . In the baptisme of Christ , the father vttereth a voice from heauen , saying , This is my beloued Sonne in whome I am well pleased : and not the sonne , or the holy ghost . Secondly the sonne stood in the water , and was baptized by Iohn , and not the father , or the holy Ghost . Thirdly , the holy Ghost descended from heauen vpon Christ in the forme of a doue ; and not the father , or the sonne , but the holy Ghost alone . Christ in his commission vnto his disciples , saith , Goe teach all nations , baptizing them into the name of the father , the sonne , and the Holy Ghost . Now if the Holy Ghost had beene the same person either with the father , or with the sonne , then it had bene sufficient to haue named the father and the sonne onely . And the distinction of the third person from the rest , may be conceiued by this , that the Holy Ghost is the Holy Ghost , and not the father or the sonne . The third point to bee beleeued is , that the holy Ghost proceedeth from the father and the sonne . For a further proofe hereof , consider these places . Paul saith , Ye are not in the flesh , but in the spirit : for the spirit of God dwelleth in you . But if any man haue not the spirit of Christ , hee is not his . And againe , Because ye are sonnes , God hath sent forth the spirit of the sonne into your hearts : where we may obserue , that the holy Ghost is the spirit both of the father and of the sonne . Now the holy Ghost is called the spirit of the father , not only because he is sent of him , but because hee proceedeth from the father ; as Christ saith to his disciples : When the comforter will come , whome I shall send vnto you from the father , euen the spirit of trueth vvhich proceedeth of the father , hee shall testifie of me . And therefore likewise he is the spirit of the sonne , not onely because he is sent of the sonne , but also because hee proceedeth from him . Againe , in the Trinitie the person sending doth communicate his whole essence and substance to the person sent . As the father sending the sonne doeth communicate his essence and substance to the sonne . For sending doth presuppose a communication of essence . Nowe the father and the sonne send the holy Ghost : therefore both of them communicate their substance and essence vnto the same person . Thirdly Christ saith , The holy Ghost hath receiued of mine which he shall shewe vnto you , namely knowledge and trueth , to be reuealed vnto his Church . Whence we may reason thus : the person receiuing knowledge from another , receiues essence also : the holy Ghost receiues truth and knowledge from Christ to be reuealed vnto the Church : and therefore first of all he hath receiued substance and essence from the sonne . But some peraduenture will say , where is it written in all the bible in expresse wordes , that the holv Ghost proceedes from the sonne as he proceedes from the father . Answer . The scripture saith not so much in plaine tearmes , yet we must know that that which is gathered forth thence by iust cōsequence , is no lesse the truth of god , then that which is expressed in words . Hereupon all Churches , saue those in Greece , with one confent acknowledge the trueth of this point . The fourth and last point is , that the holy Ghost is equall to the father and the sonne . And this we are taught to acknowledge in the Creede , in that wee doe as well beleeue in the Holy Ghost , as in the father and the sonne . And though the holy Ghost be sent of the father and the sonne , yet ( as I haue said before ) that argues no inequalitie ( for one equall may send another by consent ) but order onely , whereby the Holy Ghost is last of all the three persons . Againe in that the holy Ghost receiueth from the sonne , it prooues no inferiority . Because he receiues frō the sonne whatsoeuer he receiues by nature , and not by grace . And he receiues not a part , but all that the sonne hath , sauing the proprietie of his person . Nowe followe the benefits which are giuen by the holy Ghost , and they are of two sorts : some are common to all creatures , & some are proper to men . The benefit of the Holy Ghost common to all creatures , is the worke of creation and preseruation . For all things were created and made , and afterwarde perserued by the holy Ghost . So Elihu saith , The spirit of God hath made me . And Moses saith , In the beginning the spirit mooued vpon the waters . The phrase is borrowed from a bird , who in hatching of her young ones , sits vpon the egges , mooues her selfe vpon them , and heats them . And so likewise the holy Ghost in the beginning did by his own power cherish and preserue the masse or lumpe whereof all things were made , and caused it to bring forth the creatures . This beeing euident , that the Holy Ghost hath a stroke in the worke of creation and preseruation , wee must vnfainedly acknowledge that we were first created , and since that time continually preserued by the benefit euen of the third person . The benefits proper vnto men , are of two sorts : some are common to all men both good and bad , and some proper to the elect and faithfull . The benefits common to all men are diuers : I. the gift of practising a particular calling . As in the bodie seuerall members haue seuerall vses ; so in euery societie seuerall men haue seuerall offices and callings , and the gifts whereby they are inabled to performe the duties thereof , are from the holy Ghost . When Gedeon became a valiant captaine to deliuer the Israelites , it is said he was clothed with the spirit . Bezaleel and Aholiab beeing set apart to build the tabernacle , were filled with the spirit of God in wisdome and in vnderstanding , and in all workemanship , to finde out curious works , to worke in gold and in siluer & in brasse ; also in the art to set stones , and to carue in timber , &c. By this it is manifest , that the skill of any handicraft is not in the power of man , but comes by the holy Ghost . And by this we are taught to vse al those gifts wel , wherby we are inabled to discharge our particular callings ; that they may serue for the glorie of God , and the good of his Church : and those that in their callings vse fraud and deceit , or else liue inordinately , doe most vnthankfully abuse the gifts of God , and dishonour the spirit of God the author of their gifts , for which thing they must giue an account one day . The second gift common to all , is Illumination , whereby a man is inabled to vnderstand the will of God in his word . The Iewes in the reading of the old testament had a vaile ouer their hearts : and the like haue all men by nature , to whome the word of God is foolishnes . Paul at his conuersion was smitten blind , & skales were vpon his eyes : the like also be ouer the eyes of our mindes , and they must fall away , before we can vnderstand the will of God. Now it is the worke of the holy Ghost to remooue these skales and filmes from our eyes . And for this very cause he is called the annointing and eye-salue : for as it doth cleare the eyes , and take away the dimmenes from them ; so doth the holy Ghost take away blindnes from our mindes , that we may see into the truth of Gods word . This beeing a common gift , and receiued both of good and bad , it standeth vs in hand not to content our selues with the bare knowledge of the word , but therewithall we must ioyne obedience , and make conscience thereof , or else that will besall vs which Christ foretold , that he which knoweth his masters will and doth it not , shall be beaten with many stripes . The third gift of the holy Ghost , is the gift of prophecie , whereby a man is made able to interpret and expound the Scriptures . Now albeit this gift be very excellent and not giuen to euery man , yet is it common both to good and badde . For in the day of iudgement when men shall come to Christ and say , Master , we haue prophecied in thy name , he shall answer againe , I neuer knew you , depart from me ye workers of iniquitie . Hereupon those that are in the calling of the ministerie , and haue receiued the gift of prophecie , must not herewithall be puffed vp . For if they be not as well doers of Gods will , as teachers , their gifts will turne to their further condemnation . As the carpenters that built Noahs arke when the flood came were drowned , because they would not obey Noahs preaching : so those that haue the gifts of prophecie , and are builders in Gods house , if they build not themselues as well as others ; for all their preaching , at the day of iudgement , they shall be condemned : and therefore it standeth them in hand , not to content themselues with this , that they know and teach others Gods will , but they themselues must be the first doers of the same . The fourth common gift of the Holy Ghost , is Abilitie to bridle and restraine some affections , so as they shall not breake out into outragions behauiour . Haman a wicked man , and an enemie to Gods Church , when he sawe Mordecai the Iewe sitting in the kings gate , and that hee would not stand vp nor mooue vnto him , he was full of indignatiō : neuertheles the text saith , that he refrained himselfe . And when Abimelech an heathen king had taken Sara Abrahams wife , God said vnto him : I knowe that thou didst this with an vpright heart : and the text addeth further , I haue kept thee , that thou shouldest not sinne against me . And thus the Lord giueth to men , as yet without the spirit of sanctification , this gift to bridle themselues , so as in outward action they shall not practise this or that sinne . For why did not Abimelech commit adulterie ? surely because God kept him from it . Againe in the histories of the heathen we may read of many that were iust , liberall , meeke , continent , &c. and that by a generall operation of the holy Ghost that represseth the corruption of nature , for the common good . Here then if any man aske , howe it commeth to passe that some men are more modest and ciuil then others , seeing all men by nature are equally wicked , the answer may be , not as the common saying is , because some are of better nature then others ( for all the sonnes of Adam are equall in regard of nature : the child newe borne in that respect is as wicked as the eldest man that euer liued ) but the reason is , because God giues this common gift of restraining the affections more to some then to others . This must be considered of vs all . For a man may haue the spirit of God to bridle many sinnes , and yet neuer haue the spirit to mortifie the same , and to make him a newe creature . And this beeing so , we must take heede that we deceiue not our selues . For it is not sufficient for a man to liue in outward ciuility , and to keepe in , some of his affections vpon some occasion ( for that a wicked man may doe ) but we must further labour to feele in our selues the spirit of God , not only bridling sinne in vs , but also mortifying and killing the same . Indeed both of them are the good gifts of Gods spirit , but yet the mortification of sinne is the chiefest , being an effectuall signe of grace and proper to the elect . The fifth grace and gift of the holy Ghost is , to heare and receiue the word of God with ioy . In the parable of the sower , one kind of badde ground are they , which when they haue heard , receiue the worde with ioy . And this is that , which the authour of the Hebrues calls the the tasting of the good word of God , and of the powers of the world to come . We knowe that there is great difference betweene tasting of meate and eating of it . They that sit down at the table do both tast and eate , but they that dresse the meate do onely see and taste thereof : so it is at the Lords table . Many there be that haue this gift ; truely both to tast and eate of the bodie and blood of Christ offered in the word and Sacraments : and some againe doe onely taste and feele the sweetnesse of them and reioice therein , but yet are not indeede partakers thereof . Nowe if this be so , then all those which heare the word of God must take heede how they heare , and labour to finde these two things in themselues by hearing : I. that in heart and conscience they be throughly touched and humbled for their sinnes : II. that they be certenly assured of the fauour and loue of God in Christ , and that the sweete promises of the Gospel doe belong to them : and in consideration hereof they must make conscience of all sinne both in thought , worde , and deed , through the whole course of their liues . And this kind of hearing bringeth that ioy which vanisheth not away . Thus much of the benefits of the holy Ghost common to all men both good and badde : nowe followe such as are proper to the elect , all which may be reduced vnto one , namely , the inhabitation of the spirit , whereby the elect are the temples of the holy Ghost : who is said to dwell in men , not in respect of substance ( for the whole nature of the holy Ghost cannot be comprised in the bodie or soule of man ) but in respect of a particular operation : and this dwelling standes in two things . The first , that the holy Ghost doth abide in them , not for a time onely , but for euer : for the word dwelling , noteth perpetuitie . Secondly , that the holy Ghost hath the full disposition of the heart , as whē a man commeth to dwell in an house , whereof he is lord , he hath libertie to gouerne it after his owne will. Nowe this disposition of the hearts of the faithfull by the holy Ghost , stands in fiue special and notable gifts ; euery one worthie our obseruation . The first is a certen knowledge of a mans owne reconciliation to God in Christ. As it is said in Esai , By his knowledge my righteous seruant shall iustifie many . And Christ saith , This is life eternall that they knowe thee to be the onely verie God , and whome thou hast sent Iesus Christ. This knowledge is not generall , for then the deuils might be saued ; but it is particular , whereby a man knoweth God the father to be his father , and Christ the redeemer , to bee his redeemer , and the holy Ghost to bee his sanctifier and comforter . And it is a speciall worke of the holy Ghost , as Paul saith , The spirit of God beareth witnesse to our spirits , that we are the children of God. And , we haue receiued the spirit which is of God , that we might know the things that are giuen vnto vs of God. The second gift is regeneration , whereby a man of a limme of the deuill is made a member of Christ , and of a child of Satan ( whome euery one of vs by nature doe as liuely resemble as any man doeth his owne parent ) is made the child of God. Except a man ( saith our Sauiour Christ ) be borne againe by water and the spirit , he cannot enter into the kingdome of heauen . Iohn Baptist in saying that Christ baptized with the holy Ghost and fire , compares the spirit of god to fire and water . To fire for two causes : I. as it is the nature of fire to warme the body that is benummed and frozen with colde : so when a man is benummed and frozen in sinne , yea when he is euen starke dead in sinne , it is the property of the Holy Ghost to warme and quicken his heart , and to reuiue him . II. Fire doth purge and eate out the drosse from the good mettall : now there is no drosse nor canker that hath so deepely eaten into any mettall as sinne into the nature of man , and therefore the Holy Ghost is as fire to purge and eate out the hidden corruptions of sinne out of the rebellious heart of man. Againe the holy Ghost is compared to cleare water for two causes : I. man by nature is as drie wood without sappe , and the property of the holy Ghost is as water to supple and to put sap of grace into the dead and rotten heart of man. II. the propertie of water is to clense and purifie the filth of the bodie : euen so the holy Ghost doth spiritually wash away our sinnes , which are the filth of our nature ; and this is the second benefit of the Holy Ghost . By this we are taught that he which would enter into the kingdome of God , and haue the Holy Ghost to dwell in him , must labour to feele the worke of regeneration by the same spirit : and if a man would knowe whether hee haue this worke wrought in him or no , let him marke what Saint Paul saith , They that are of the spirit , sauour the things that are of the spirit : but they that liue after the flesh , sauour the things of the flesh . If therefore a man haue his heart continually affected with that which is truely good , either more or lesse ; it is a certaine token that his wicked nature is changed , and he regenerate : but contrariwise if his heart be alwaies set on the pleasures of sinne , and the things of this world , hee may iustly suspect himselfe that he is not regenerated . As for example : if a man haue all his minde set vpon drinking and gulling in of wine and strong drink , hauing little delight nor pleasure in any thing els , it argues a carnall minde & vnregenerate , because it affects the things of the flesh ; and so of the rest . And on the contrarie , he that hath his minde affected with a desire to doe the will of God , in practising the workes of charitie and religion , he I say , hath a spirituall and a renued heart , and is regenerate by the holy Ghost . The third worke of the holy Ghost is , to gouerne the hearts of the elect : this may be called spirituall regiment . A man that dwelleth in a house of his owne , orders and gouerns it according to his own will : euen so the holy ghost gouerns all them in whome he dwelleth , as Paul saith , they that are the sonnes of God are led by his spirit , a most notable benefit : for looke where the h. Ghost dwelleth , there he will be Lord , gouerning both heart , minde , will , and affections ; and that two waies : I. by repressing all badde motions vnto sinne , arising either from the corruption of mans nature , from the world , or from the deuil . II. by stirring vp good affections and motions vpon euery occasion : so it is said , The flesh ( that is , the corruption of mans nature ) lusteth against the spirit : & the spirit ( that is , grace in the heart ) lusteth against the flesh ; & that after a double sort : first by labouring to ouermaster and keep down the motions thereof : secondly , by stirring vp good motions and inclinations to pietie and religion . In Esay the holy Ghost hath most excellent titles : The spirit of the Lord : the spirit of wisdome and vnderstanding : the spirit of counsel , & of strength : the spirit of knowledge , & of the feare of the Lord. Now he is so called , because he stirres vp good motions in the godly , of wisdome , of knowledge , of strength , of vnderstanding , of counsell , and of the feare of the Lord. And S. Paul saith , that the fruits of the spirit are ioy , peace , loue , long suffering , gentlenesse , goodnesse , faith , meekenes , temperance , &c. all which are so tearmed , because where the holy Ghost ruleth , there he ingendreth these good gifts and motions of grace : but among all the inward motions of the spirit , the most principall are these : I. an vtter disliking of sinne , because it is sinne . And that is , when a man hath an eye not so much to another mans sinnes , as to his own , & seeing them , is truely sorrowfull for them , and disliketh them , and himselfe for them ; not so much because there is a place of torment , or a day of iudgement to come , wherein hee must answer to God for them all : but as if there were no hell or iudgement , because God is displeased by them , who hath beene vnto him a most louing and mercifull father in redeeming him by Christ. The second is an hungring desire aboue all things in this worlde , to be at vnitie with God in Christ for the same sinnes . This is a motion of the holy Ghost , which no man can haue but he in whome the holy Ghost doth dwell . The third , the gift of hearty praier . For this cause the Holy Ghost is called the spirit of supplications , because it stirreth vp the heart , and makes it fit to pray : and therefore Paul saith , that the spirit of God helpeth our infirmities : for we knowe not what to pray as we ought , but the spirit it selfe maketh request for vs with sighes which cannot be expressed . This is an ordinarie worke of the holy Ghost in all that beleeue : & he that would knowe whether he haue the spirit dwelling truely in his heart , shall knowe it by this : A mother carrieth her child in her armes ; if it crie for the dugge , and sucke the same , it is aliue : being obserued many daies togither , if it neither crie nor stirre , it is dead . In like manner it is an vnfallible note of a true child of God to crie to his father in heauen by praier , but he that neuer crieth nor feeleth himselfe stirred vp to make his mone to God , is in a miserable case , and he may well be thought to be but a dead childe ; and therefore let vs learne in praier vnfainedly to poure out our soules before God , considering it is a speciall gift of the Holy Ghost bestowed on the children of God. The fourth worke of the holy Ghost in the heart of the elect is , comfort in distresse , and therefore our Sauiour Christ calleth him the comforter whome he will send : and in the Psalme hee is called the oyle of gladnesse , because he maketh glad the heart of man in trouble and distresse . There be two things that fill the heart full of endlesse griefe : the first , outward calamities , as when a man is in any danger of death , when he looseth his goods , his good name his friendes , and such like . The second is , a troubled conscience , whereof Salomon saith , A troubled spirit , who can beare it ? and of all other it is the most heauie and grieuous crosse that can bee . When as the hand of God was heauie vpon Iob , this was the sorest of all his affliction , and therefore he crieth out that the arrowes of the almightie did sticke in his soule . Nowe what is the comfort in this case ? Ans. In the middest of all our distresses the holy Ghost is present with vs , to make vs reioice and to fill vs with comforts that no tongue can expresse out of the word of god and specially the promises thereof . And hereupon , the vngodly man when afflictions befall him , is readie to make away himselfe because he wants the comfort of the holy Ghost . The last benefit wrought in the hearts of the elect is , the strengthening of them to doe the weightiest duties of their callings : and hence the holy Ghost is called the spirit of strength . There be diuers things to bee done of a Christian man that are farre beyond the reach of his power ; as fi●st , when he seeth his owne sinnes and is truely humbled for them , then to lift vp the hand of faith to heauen , and thereby to catch holde on the mercy of God in Christ , is the hardest thing in the whole world : and this doe all those knowe to be true in some part , which knowe what it is to beleeue . Secondly it is as hard a thing in the time of temptation to resist temptation , as for drie wood to resist the fire when it begins to burn . Thirdly , when a mā is put to his choice , either to loose his life , goods , friends , and all that he hath , or els to forsake religion ; euen then to forsake all and to sticke vnto Christ , is a matter of as great diff●cultie as any of the former . Fourthly , when a man wanteth the ordinary meanes of Gods prouidence , as meate , drinke , and cloathing , then at the very same instant to acknowledge Gods prouidence , to reioyce in it , and to relie theron , is as much as if a man should shake the whole earth . It is against our wicked nature to trust God , vnlesse he first lay downe some pawne of his loue & mercie to vs. How then , will some say , shall any one be able to doe these things ? Ans. The holy Ghost is the spirit of strength , and by him we do all things ; as Paul saith , I am able to doe all things through the helpe of Christ which strengtheneth me . Concerning these gifts of the holy Ghost , two questions may be mooued . First , what is the measure of grace in this life . Answ. Small , in respect . In this world , we receiue , as Paul saith , not the tenths , but the first fruits of Gods spirit : & the earnest of the spirit . Now the first fruits properly are but as an handfull or twaine of corne , to a whole corne field , containing many acres & furlongs of ground . And the earnest in a bargain it may be is but a penie laid down for the paying of twentie thousand pound . The second question is , whether the graces of the holy Ghost may be wholly lost or not . Ans. The common gifts of the spirit may be lost and extinguished . But the gifts proper to the Elect can not . Indeed they may be diminished & couered as coales vnder ashes , and as the sappe in the roote of the tree in the winter season , not appearing at all in the branches ; & the feeling of them may be lost : but they can not either finally or totally be abolished . It is true that God doth forsake his children ; but that is onely in part , as he left Ezechias to prooue and trie what was in his heart . A mother that loues her child most tenderly , sets it downe in the flore , lets it stand , and fall , and breake the face , and all this while shee hides her selfe , not because her purpose is to leaue her child quite , or to make it hurt it selfe ; but that whē shee taketh it vp againe , it may loue her the better . So dealeth the holy Ghost with men to make them see their owne weaknes and frailtie : he hides himselfe as it were in some corner of the heart for a season , that they may the more earnestly hunger after grace , the want whereof they feele . The vse of this article whereby we confesse that we beleeue in the holy Ghost is manifold . First , considering that all the gifts which any man hath , whether they be gifts of knowledge in the word of God , or of humane learning , or againe gifts whereby men are inabled to practise their trades or handicrafts , doe come not from our selues but from the holy Ghost , we are taught this dutie . Looke what gifts soeuer we for our parts haue receiued of the spirit of God , we must vse them so , as they may euer serue for the glorie of God and good of our brethren , and not to the practising and setting forth of any manner of sinne , and by consequent to the seruice of the deuill . For that is as if a man receiuing riches and reuenues of his prince , should straight way goe to the princes enemie and employ them for his benefit ; which were a point of exceeding trecherie . Furthermore , in euery place the greater part of men are blinde and ignorant persons both yong and old ; and aged folkes , as they are ignorant themselues , so they nuzzle vp their youth in ignorance . Conferre with them , you s●all finde that they can say nothing but that which may be learned by common talke , as that there is a God , and that this God must be worshipped : but aske them further of the meanes of their saluation , and of their duties to God and man , and they will answer you , that they are not booke-learned : tell them further that the ordinarie meanes to bring men to knowledge is the preaching of the word , which if they will not vse , they shall be inexcusable ; they will say , alas , we are dull of memorie , and cannot learne . Wel , for all this , thou saiest thou beleeuest in the holy Ghost , and he is thy schoolemaster to teach thee : though thy capacitie be dull , yet he is able to open thine vnderstanding : for as there is outward teaching by the minister , so the worke of the holy Ghost is ioyned withall to enlighten the conceit of the mind , that they which heare the word with reuerence may profit thereby and get knowledge . But if for all this men will not learne , but remaine ignorant still , then let them marke the example of the sonnes of Eli : he in some part did rebuke them for their wickednes , but yet they would not obey ; and the reason is there set downe , because the Lord would destroy them . In the same manner howsoeuer we may not iudge of any mans person , yet this may be said , that if men refuse to heare the word of God when they may , or if in hearing they will not obey , it is a fearefull signe that God will at length destroy them . When a trumpet is sounded in a mans eare , and he lies still , not stirring at all ; he is certenly dead . And surely when the trumpet of the Gospel is sounded in the eares of our hearts , if we awake not out of our sinnes to newnes of life , we are no better then dead men before God. Wherefore the case beeing thus dangerous , and the punishment so great , let vs labour in time for the knowledge of Gods will , & preuent Gods iudgements before they light vpon vs. Thirdly , as the Apostle saith , If we liue in the spirit , we must walke in the spirit , that is , if we be dead vnto sinne by the power of the holy Ghost , and be raised vp to newnes of life , then we must walke in the spirit . Now to walke in the spirit , is to lead our liues in shewing forth the fruits of the spirit . In Esai the holy Ghost is compared vnto water powred forth on the drie land , which maketh the willowes to blossome and to beare fruit : wherefore those that haue the gifts of the spirit must be trees of righteousnes bringing forth the fruits of the spirit , which ( as they are set downe by Paul ) are principally nine . The first fruit is loue , which respects both God and man. Loue vnto God is an inward and spirituall motion in the heart , whereby God is loued absolutely for himselfe . This loue shewes it selfe in two things : I. when a mans heart is set and disposed to seeke the honour and glorie of God in all things . II. when a man by all meanes striues , and endeauours himselfe to please God in euery thing , counting it a most miserable estate to liue in the displeasure of God : and the heart that is thus affected , can haue no greater torment then to fall into sinne , whereby God is offended and his displeasure prouoked . By these two signes a man may know whether he loue God or no , and by them also must he testifie his loue . Now our loue to man , is a fruit of this loue of God : for God is to be loued for himselfe : man is loued for God. This loue must not be in shew onely , but in deede and action . S. Iohn biddeth vs not to loue in word and tongue onely , but in deede and truth . Brotherly loue doth not alwaies lie hid , but when an occasion is offered , it doth breake forth into action ; it is like fire , which though for a time it be smothered , yet at length it breakes forth into a flame . And so much loue a man sheweth to his neighbour , as he hath ; and where none is shewed , none is . The second fruit is Ioy , when a man is as glad at the good of his neighbour as at his owne good : and this is a speciall worke of the holy Ghost . For the nature of man is to pine away , and to grieue at the good of another ; and contrariwise it is a worke of grace to reioyce thereat . Paul saith , Reioyce with them that reioyce . And this was the holy practise of the friends and neighbours of Zacharias and Elizabeth , when Iohn Baptist was borne , they came and reioyced with them . The third fruit of the spirit , is peace . Of this Paul speaketh most excellently , saying , If it be possible , as much as in you is haue peace with all men . It is nothing els but concord which must be kept in an holy manner , with all men , both good and badde , so farre forth as can be . Isai the Prophet speaking of the fruits of the Gospel saith , The wolfe shall dwell with the lambe , and the leopard with the kidde , &c. Where note , that in the kingdome of Christ , when a man is called into the state of grace , howsoeuer by nature he be as a wolfe , as a leopard , as a lyon , or as a beare ; yet he shall then lay away his cruell nature , and become gentle , & liue peaceably with all men . Now for the practising of this peace , there are three duties especially to be learned and performed : I. rather then peace should be broken , a man must yeeld of his own right . When Publicans came to our Sauiour Christ for tribute , he had a lawfull excuse : for how soeuer he liued in low estate among them , yet he was the right heire to the kingdome , and therefore was free : neuerthelesse he stoode not on his priuiledge , but calleth Peter , saying , Least we offend them , goe to the sea and cast in an angle , and take the first fish that cōmeth vp : and when thou hast opened his mouth , thou shalt finde a peece of twentie pence : take it , and giue it to them for thee and me . Here we see that our Sauiour Christ , rather then he would breake the common peace , yeelds of his owne right ; and so we must doe if we will be good followers of him . Secondly , when any man shall sinne either in word or indeede , specially if it be vpon infirmitie , we must auoid bitter inuectiues and mildly tell him of his fault , and in all meeknes and loue labour for his amendment . So Paul teacheth vs , saying , If any man be fallen into any fault by occasion , restore such an one with the spirit of meeknes , considering thy selfe , least thou be also tempted . &c. Beare ye one an others burden . Thirdly , euery man within the compasse of his calling , must be a peace-maker betweene them that are at variāce . This is a speciall dutie of godlines and christianitie , and therefore our Sauiour Christ doth highly commend such , and pronounceth this blessing vpon them , that they shall be called the children of God. The fourth fruit of the spirit , is long suffering : and it standeth in two points : I. when a man deferreth his anger and is hardly brought to it : II. beeing angrie doth yet moderate the same , and stay the hotnesse of that affection . For the first , to bridle anger , it is a speciall worke of the holy Ghost , & the meanes to attaine vnto it are these : I. not to take notice of the iniuries & wrongs done vnto vs , if they be not of great moment ; but to let them passe , as not knowing them . Salomon saith , It is a mans discretion to deferre his anger . Now how is that done ? it is added in the next words , It is the glorie of a man to passe by infirmitie : that is , when a man shall ouershoote himselfe , either in word or in deede , to let it passe either wholly , or till a time conuenient , as though we knew not of it . The second way to deferre and bridle anger is , when a man hath iniuried vs either in word or deede , to thinke with our selues that we haue iniuried other in the same manner : and for this cause Salomon saith , Giue not thine heart to all the words that men speake , least thou heare thy seruant cursing thee : for oftentimes thine heart also knoweth that thou hast cursed others . A man must not listen to euery mans words at all times : but he is to thinke that he hath spoken or done the same to other men , and that now the Lord meeteth with him by the like , as it is said , With what measure yee mete , it shall be measured to you againe . This is a thing which fewe consider . Euill men desire good report and would haue all men speake well of them , whereas they can speake well of none : but indeede they must beginne to speake well of others before others shall speake well of them . Thirdly , a man must consider how God dealeth with him . For so often as he sinneth he prouoketh God to cast him away and to confound him eternally ; yet the Lord is mercifull and long suffering . Euen so when men doe offend and iniurie vs , we must doe as God doth : not be angrie but fight against our affections , endeauouring to become patient and long suffering as God is with vs. The second propertie of long suffering , is to keepe the affection of anger in moderation and compasse . It is not alwaies a sinne to be angrie , and therefore it is said of Christ ( in whome was no blemish of sinne ) that he was angrie : yet we must looke that our anger be moderate not continuing ouerlong , as Paul saith , Let not the sunne goe downe vpon your wrath . The fifth fruit of the spirit is gentlenes , whereby a man behaueth and sheweth himselfe friendly and courteous to euery man , as Paul saith to Titus , Put them in remembrance that they speake euill of no man , that they be no fighters but soft , shewing all meekenes vnto all men , whether they be good or bad . This gentlenes standeth in these points : I. to speake to euery man friendly and louingly . II. to salute friendly and courteously . III. to be readie vpon euery occasion to giue reuerence and honour to euery man in his place . It is made a question of some , whether a man is to salute and speake vnto them that are knowne to be leud and wicked men : but here we see what our dutie is in that we are taught to be courteous to all men both good and bad , yet so as we approoue not of their sinnes : as for that which S. Iohn saith of false prophets , receiue them not , neither bid them God speede , it is to be vnderstood of giuing an outward approbation to false teachers . The sixt fruit is goodnes , which is , when a man is readie to doe good and become seruiceable in his calling to all men at all times vpon all occasions . This was to be seene in that holy man Iob : he saith ; that he was eyes to the blind , and feete to the lame , a father vnto the poore , and when he knew not the cause , he sought it out . And S. Paul shewed this fruit most notably after his conuersion , for he saith , that he was made all things to all men that he might saue some . He was content to vndergoe any thing for the good of any man. And as we haue heard , the godly are trees of righteousnes bearing fruit not for themselues but for others , and therefore Paul in the epistle to the Galatians giueth this rule , Doe seruice one to another in loue . In these daies it is hard to finde these duties performed in any place . For both practise and prouerb is commonly this , Euery man for himselfe , and God for vs all : but it is a graceles saying ; and the contrarie must be practised of all , that desire to be guided by the spirit . The seuenth fruit is faith . Faith or fidelitie standeth in these two duties . One , to make conscience of a lie , and to speake euery thing whereof we speake , as we thinke it is , and not to speake one thing and thinke an other . A rare thing it is , to finde this vertue in the world now adaies : who is he that maketh conscience of a lie ? and is not truth banished out of our coasts ; considering that for gaines and outward commodities men make no bones of glosing and dissembling ? but alas , the practise is damnable , and the contrarie is the fruit of the holy Ghost , namely to speake the truth from the heart : & he that can doe this , by the testimonie of God himselfe shall rest in the mountaine of his holines , euen in the kingdome of heauen . The second point , wherein fidelitie consisteth is , when a man hath made a promise that is lawfull and good , to keepe and performe the same . Some thinke it is a small matter to breake promise , but indeede it is a fruit of the flesh ; and contrariwise a fruit of the spirit to performe a lawfull promise : and a mans word should be as sure as an obligation : and in conscience a man is bound to keepe promise so farre forth as he will , to whome the promise is made . Indeede if a man be released of his promise , he is then free : otherwise if we promise and doe not performe , we doe not onely cracke our credit before men , but also sinne before God. The eight fruit of the spirit is meekenesse , which is a notable grace of God , when a man prouoked by iniuries doth neither intend nor enterprise the requitall of the same . And it stands in three duties . The first is to interpret the sayings and doings of other men in better part as much as possibly may be . The second , when men mistake and misconsture our sayings and doings , if the matter be of smaller moment , to be silent & patient as Christ was , when he was accused before the high priests & Pharises : this being withal remembred , that if the matter be of weight and moment , we may defend our selues by soft and mild answers . The third , is not to contend in word or deed with any man , but when we are to deale with others , to speake our minde , and so an ende . The last fruit of the spirit is temperance , whereby a man bridleth his appetite or lust in meate , drinke , and apparell . In bridling the lust , these rules must be obserued . I. Eating and drinking must be ioyned with continuall fasting , after this manner . We must not glut our selues , but rather abstaine from that which nature desireth , and as some vse to speake , leaue our stomackes crauing . II. A man must so eate and drinke , as afterward he may the better be inabled for Gods worship . Creatures are abused when they make vs vnfit to serue God. The common fault is , on the Sabbath day men so pamper themselues , as that they are made vnfit both to heare and learne Gods word , and fitte for nothing but to slumber and sleepe : but following this rule of temperance these faults shall be amended . III. This must be a caueat in our apparell , that we be attired according to our callings in holy comelinesse . The Lord hath threatned to visit all those that are cloathed in strange apparrell . And holy comelinesse is this , when the apparell is both for fashion and matter so made and worne , that it may expresse & shew forth the graces of God in the heart , as sobrietie , temperance , grauitie , &c. and the beholder may take occasion by the apparell , to acknowledge and commend these vertues . But lamentable is the time , looke on men and women in these daies , and you may see and read their sinnes written in great letters on their apparell , as intemperance , pride , and wantonnesse . Euery day new fashions please the world ; but indeede that holy comelines which the holy Ghost doth commend to vs , is the right fashion when all is done . And these are the nine fruits of the spirit , which we must put in practise in our liues and conuersations . Fourthly , if we beleeue in the holy Ghost , and thereupon doe perswade our selues , that he will dwell in vs : we must daily labour as we are commaunded to keepe our vessells in holinesse and honour vnto the Lord : and the reason is good . If a man be to entertaine but an earthly prince or some man of state , he would be sure to haue his house in a readines , and all matters in order against his comming , so as euery thing might be pleasing vnto so worthy a guest : well now , behold , we put our confidence and affiance in the holy Ghost , and doe beleeue that he wil come vnto vs , and ●anctifie vs , and lodge in our hearts . He is higher then all states in the world whatsoeuer ; and therefore we must looke that our bodies and soules be kept in an honourable and holy manner , so as they may be fit temples for him to dwell in . S. Paul biddeth vs● not to grieue the holy spirit , where the holy Ghost is compared to a guest , and ou● bodies and soules vnto Innes : and as men vse their guests friendly and courteously , shewing vnto them all seruice and dutie : so must we doe to Gods spirit which is come to dwell and abide in vs , doing nothing in any case , which may disquiet or molest him . Now there is nothing so grieuous vnto him as our sinnes , and therefore we must make conscience of all manner of sinne , least by abusing of our selues , we doe cause the holy Ghost ( as it were ) with greefe to depart from vs. When the arke of the couenant which was a signe of the presence of God , was in the house of Obed Edom , the text saith , that the Lord blessed him and all his house : but when the holy Ghost dwels in a mans heart , there is more then the arke of the Lord present , euen God himselfe : and therfore may we looke for a greater blessing . Now then shall we grieue the holy Ghost by sinning , seeing we reape such benefit by his aboad ? It is said that our Sauiour Christ was angrie when he came into the temple at Ierusalem , and saw the abuses therein . Now shall he be angrie for the abuses that are done in a temple of stone , and seeing the temples of our bodies which are not made of stone , but are spirituall , figured by that earthly temple , seeing them ( I say ) abused by sinne , will he not be much more angrie ? Yea we may assure our selues , he can not abide that . And therefore if we beleeue in the holy Ghost , we must hereupon be mooued to keepe our bodies and soules pure and cleane . And further , to perswade vs hereunto , we must remember this , that when we pollute our soules and bodies with any manner of sinne , we make them euen stables and styes for our wretched enemie the deuill to harbour in . For when Satan is once cast out , if afterward we fall againe to our old sinnes & loosenes of life , and so defile our bodies , they are then most cleane and neat for them to dwell in : whereupon he will come and bring seuen other deuills worse then himselfe , & so a mans last end shall be worse then his beginning . Now what a fearefull thing is this , that the bodie which should be a temple for the holy Ghost , by our sins should be made a stable for the deuil . Furthermore S. Paul biddeth vs , not to quench the spirit . The graces of the holy spirit in this life , are like sparkes of fire , which may soone be quenched with a little water . Now so oft as we sinne , we cast water vpon the grace of God , and as much as we can put out the same : therefore it stands vs in hand to make conscience of euery thing wherein we may offend and displease God. And we may assure our selues , that so long as we liue and lie in our corruptions and sinnes , the holy Ghost will neuer come and dwell with vs. He is a spirit most pure and chast , and therefore must haue an vndefiled temple to dwell in . Thus we haue heard what is to be beleeued concerning the Father , Sonne , and holy Ghost . Now , looke as we beleeue in God distinguished into three persons : so we must remember , that when we performe diuine worship to him , we may distinguish the persons , but we are not to seuer them : when we pray to the Father , we must not omit the Sonne or the holy Ghost , but make our prayers to them all : for as in nature they are one , and in person not deuided but distinguished : so in all worship we must neuer confound or seuer the persons , but distinguish them , and worship the Trinitie in vnitie and vnitie in trinitie : one God in three persons , and three persons in one God. Hitherto we haue intreated of the first part of the Creede concerning God : now followes the second part thereof concerning the Church : and ●t was added to the former vpon speciall consideration . For a the right order of a confession did require , that after the Trinitie the Church should be mentioned , as the house after the owner , the temple after God , and the citie after the builder . Againe , the Creede is concluded with points of doctrine concerning the Church , because whosoeuer is out of it , is also forth of the number of gods children : and he can not haue God for his father , which hath not the Church for his mother . Question is made what the words are which are to be supplied in this article , the holy Catholike Church , whether , I beleeue , or , I beleeue in : and ancient expositours haue sufficiently determined the matter . One b saith , In these words , in which is set forth our faith of the godhead , it is saide , In God the father , in the Sonne , and in the holy Ghost ; but in the rest where the speech is not of the Godhead , but of creatures aud mysteries , the preposition In is not added that it should be , in the holy Church , but , that we should beleeue there is an holy Church not as God , but as a companie gathered to God. And men should beleeue that there is remission of sinnes , not , in the remission of sinnes : and they should beleeue the resurrection of the bodie not , in the resurrection of the bodie : therefore by this preposition the Creatour is distinguished from the creatures , and things pertaining to God from things pertaining to men . Another vpon these words , This is the worke of God that ye beleeue in him ; saith , If ye beleeue in him , ye beleeue him ; not if ye beleeue him , ye beleeue in him , for the deuills beleeued God , but did not beleeue in him . Againe of the Apostles , we may say , we beleeue Paul , but we doe not beleeue in Paul : we beleeue Peter , but we beleeue not in Peter . For his faith that beleeueth in him which iustifieth the vngodly , is imputed to him for righteousnes . What is it therefore to beleeue in him ? by beleeuing to loue and like , and as it were to passe into him , and to be incorporated into his members . Now the reasons which some Papists bring to the contrarie to prooue that we may beleeue in the creatures , & in the church , are of no moment . First they alleadge the phrase of Scripture , Exod. 14.31 . They beleeued in God , and in Moses . 1. Sam. 27. 12. And Achis beleeued in Dauid . 2. Chron. 20.20 . Beleeue in the Prophets and prosper . Ans. The Hebrewe phrase in which the seruile letter Beth is vsed , must not bee translated with a preposition that ruleth an accusatiue or ablatiue case , but with a datiue case on this manner , Beleeue Moses , Dauid , the Prophets : and it doth not impart any affiance in the creature , but onely a giuing of credance by one man to another . Secondly they alleadge , that ancient fathers read the article on this manner , I beleeue in the holy Catholike Church . Answ. Indeede some haue done so : but by this kind of speech they signified no more but thus much , that they beleeued that there was a Catholike Church . Thus hauing found what words are to be supplied , let vs come to the meaning of the article . And that we may proceede in order , let vs first of all see what the Church is . The Church is a peculiar companie of men , predestinate to life euerlasting and made one in Christ. First I say , it is a peculiar company of men : for Saint Peter saith , Ye are a chosen generation , a royall priesthood , an holy nation , and a peculiar people . He speakes indeede of the Church of God on earth , but his saying may be also extended to the whole Church of God , as well in heauen as in earth . Nowe because there can be no companie vnlesse it haue a beginning and a cause whereby it is gathered : therefore I adde further in the definition , predestinate to life euerlasting . Noting thereby the ground and cause of the Catholike Church , namely Gods eternall predestination to life euerlasting : and to this purpose our Sauiour Christ saith , Feare not little flocke , for it is your fathers will to giue you the kingdome : signifying thereby , that the first and principall cause of the Church , is the good pleasure of God whereby he hath before all workes purposed to aduance his elect to eternall saluation . Therefore one saith well , a onely the elect are the Church of God. And further , because no companie can continue and abide for euer , vnlesse the members thereof be ioyned and coupled together by some bond , therefore I adde in the last place , made one with Christ. This vnion maketh the Church to be the Church : and by it the members thereof , whether they be in heauen or in earth , are distinguished from all other companies whatsoeuer . Now this coniunction betweene Christ and the Church is auouched by Saint Paul when he saith , Christ is the head to his bodie , which is his Church : and when he ascribes the name of Christ not onely to the person of the Sonne but to the Church it selfe , as in the Epistle to the Galatians . To Abraham and his seede were the promises made : he saith not , and to his seedes , as speaking of many , but , and vnto his seede , as speaking of one , which is Christ : that is not the redeemer alone , but also the Church redeemed . For Christ as he is man is not the onely seede of Abraham . And this definition of the Church is almost in so many wordes set downe in the Scriptures in that it is called the Familie of God , partly in heauen , and partly in earth , named of Christ : and it is also called the heauenly Ierusalem , the mother of vs all : and , the celestiall Ierusalem : and , the congregation of the first borne . Nowe for the better vnderstanding of the nature , estate , and parts of the Church , two points among the rest must bee considered ; the efficient cause therof , C●●s predestination ; and the forme , the mysticall Vnion . In handling the doctrine of Predestination , my meaning is , onely to stand on such points as are reuealed in the worde and necessarie , tending to edification . And first I will shewe what is the trueth , and secondly the contrary falshoode . In the trueth I consider foure things ; I. what Predestination is : II. what is the order of it : III. what be the parts of it : IV. what is the vse . Predestination may thus be de●ined : It is a part of the counsell of God , whereby he hath before all times purposed in himselfe to shewe mercy on some men , & to passe by others , shewing his iustice on them for the manifestation of the glorie of his owne name . First , I say , it is a part of his counsell , because the counsell or decree of God , vniuersally extends it selfe to all things that are : and Predestination is Gods decree so farre forth as it concernes the reasonable creatures , especially man. Nowe in euery purpose or decree of God , three things must be considered ; the beginning , the matter , the ende . The beginning is the will of God whereby he willeth and appointeth the estate of his creatures : & it is the most absolute , supreame , and soueraigne cause of all things that are , so farre forth as they haue beeing : hauing nothing either aboue it selfe or out of it selfe , to bee an impulsiue cause to mooue or incline it ; and to say otherwise , is to make the will of God to be no will. Indeede mens wils are mooued and disposed by externall causes , out of themselues borrowed from the things whereof deliberation is made , because they are to be ruled by equitie and reason : and a mans bare will without reason is nothing . Nowe Gods will is not ruled by another rule of reason or iustice , but it selfe is an absolute rule both of iustice and reason . A thing is not first of all reasonable and iust , and then afterward willed by God : but it is first of all willed by God , and thereupon becomes reasonable and iust . The matter of his purpose is a decreed manifestation of two of the most ptincipall attributes of the godhead , mercy and iustice : and that with a limitation or restraint of mercy to some of the creatures , and iustice to some others , because it was his good will and pleasure . And we are not to imagine that this is a point of crueltie in God : for his very essence or nature is not iustice alone or mercy alone , but iustice and mercy both togither : and therefore to purpose the declaration of them both vpon his creatures ouer whome hee is a soueraigne Lord ; and that without other respects , vpon his very will and pleasure , is no point of iniustice . The supreame end of the counsell of God is the manifestation of his owne glorie partly in his mercy , and partly in his iustice . For in common equitie the end which he propoundes vnto himselfe of all his doings , must be answerable to his nature ; which is maiestie and glorie and ( as I haue said ) iustice and mercy it selfe . And because Pauls disputation in the 9. to the Romanes giues light and sufficient confirmation to this which I nowe teach , I will stand a little to open and resolue the same . From the 1. verse to the 6. he sets downe his griefe conceiued for his brethren the Iewes , and therewithall , that it might not bee thought that he spake of malice , he doth onely in close and obscure manner insinuate the R●iection of that nation . This done in the 6. v. he answers a secret obiection which might be made , on this manner : If the Iewes be reiected , thē the word of God is of none effect : that is , then the couenant made with the forefathers is void : but the couenant can not be voide : therefore the Iewes are not reiected . The assumption he takes for graunted , and denies the consequence of the proposition . And the ground of his deniall is , because there is a distinction betweene man and man , euen among the Iewes , whereby some are indeede in the couenant , some not . And this distinction is prooued by three examples : the first in this verse , that of the children of Iacob the common parent of all the Iewes , some are Israel , that is , truely in the couenant as Iacob was : and some are not Israel . Now it might be further obiected , that the Iewes are not onely the posteritie of Iacob , but the seede of Abraham in whome all nations of the earth are blessed : and therefore not to be reiected . And to this Paul answers vers . 7. alleadging a second example of the distinction betweene man and man out of the familie of Abraham , in which some were indeede sonnes , some were not . For the proofe of this , first he sets downe the words of the text in Moses , In Isaac shall thy seede be called : and secondly makes an exposition of them with a collection on this manner : Al they which are the sonnes of the promise are the seede of Abraham or the sonnes of God : but Isaac is a sonne of promise and not Ismael : therefore Isaac is the seed of Abraham and heire of the blessing , and not Ismael . The proposition is in the 8. verse , the assumption in the 9. vers . the conclusion in the 7. verse . Here marke , I. howe he makes a double seede , one according to the flesh , the other spirituall : and two kinde of sonnes , one of the flesh , the other sonne of the promise or the sonne of God : for he puts the one for the other . II. that the distinction betweene Isaac and Ismael , whereby one is in the couenant of grace , the other not ; standes not in their foreseene saith and vnbeleefe , and the fruites of them : but in the purpose and will of God it selfe . For Isaac is called the childe of promise , because by the vertue of it he was borne , and beleeued , and was adopted the child of God , and made heire of the couenant giuen to Abraham : and therefore consequently the right of apoption befell him by the meere good pleasure of God , which is the first cause of our saluation , without respect of any thing in the person of Isaac . For what God by his promise brings to passe in time , that he most freely decreed before all times . Nowe considering the Iewes might say that Ismael was reiected , because he was borne of the hand-maid Hagar , whereas they , for their parts descend of Abraham and Sarai ; by Isaac the lawefull sonne , Paul addes a third example of the distinction betweene man and man out of the familie of Isaac , in which Iacob was a true sonne and heire of the promise , and Esau was not . Nowe the distinction of these two persons is propounded in the 10. vers . and confirmed verse 11 , 12 , 13. in which are set downe three things : I. the time of this distinction , yer the children were borne , and therefore when they had neither done good nor euill . And this circumstance is noted , to shewe , that God was not mooued by any preuision or preconsideration of Iacobs godlinesse and Esaus prophanenesse to preferre the one before the other . II. the ende why the distinction was made at this time and not afterward when they were borne is , that the purpose of God which is according to his election might remaine sure , not of workes but by him that calleth : that is , that by this meanes it might appeare , that when God receiues any man into the couenant of eternall life , it proceedes not of any dignitie in the man whome God calleth , but from his mercie and alone good pleasure , that his decree of sauing the elect might remaine firme and sure for euer . Hence it is manifest that there is an vnchangeable decree of election of some men ( for he that takes all and accepts none can not be said to choose ) to saluation , depending vpon the alone will of God ; and therefore necessarily by the lawe of contraries , there is an opposite decree of reprobation : for in that God ordaineth some to eternall saluation , hee testifies thereby , that his purpose is to passe by some without shewing of mercy . III. The author of this distinction , God himselfe by his purpose before al times , which purpose he made manifest by testimony giuen to Rebecca , saying , the greater shall serue the younger : that is , the first borne and more excellent according to the flesh , shall loose his birthright and the blessing of his father , and in respect of title to the couenant , be subiect to the younger . And because this testimony concerning the freedome and seruitude of Iacob and Esau might seeme sufficient to prooue the election of the first and the reiection of the second , therefore Paul addes a secōd testimony out of Malachi , I haue loued Iacob & hated Esau : that is , I haue purposed to loue Iacob & to hate Esau. And these words no doubt , are alleadged to expound the former place out of Moses , and shew that the bondage of Esau was ioyned with the hatred of God , and the feedom of Iacob with the loue of God as tokens thereof . Against this receiued exposition of the former words which I haue nowe propounded , sundrie exceptions are made . First , that the prerogatiue of Isaac aboue Ismael , and Iacob aboue Esau , was only in temporarie blessings , in that God vouchsafed vnto them the right of the land of Canaan . Ans. If these places are to bee vnderstood of temporall blessings and not spirituall , then the Apostle hath not fitly alleadged the former examples , to prooue the reiection of the Iewes from the Couenant . For though it be graunted , there be a difference betweene man and man , in respect of earthly blessings , yet doeth it not followe that there shall be the same difference in things concerning the kingdome of heauen . If a father for some cause disinherit one or two of his children , it were absurd thereupon to conclude that he might therefore kil any of the rest . Againe , the land of Canaan was not onely an earthly inheritance , but also a pledge and figure vnto our forefathers of a better inheritance in heauē : and therefore the excluding of Ismael and Esau from the land of Canaan was a signe that they were excluded from the couenant of grace , and the right of eternall life . Some others say , that by Iacob and Esau are not meant two persons , but the two nations of the Idumeans and the Israelites . Ans. It is a manifest vntrueth . For it was not possible for two nations to striue in the wombe of Rebecca , vnlesse wee considered them as they were comprehended vnder the two heads , to wit , the verie persons of Iacob and Esau. And whereas they say that Esau in person neuer serued Iacob , but onely in his posteritie , the answer is , that Iacobs freedome and prerogatiues were spirituall , and not temporall , which by faith he saw a farre off , but inioyed not : and therefore proportionally Esau was debased to the condition of a seruant in respect of his younger brother , not so much in respect of his outward estate and condition , as in regard of the couenant made with his auncestours from which hee was barred . And though it bee graunted that by Iacob and Esau two nations and not two persons are to be vnderstood , yet all comes to one head , for the receiuing of the nation of the Israelites into the couenant , and the excluding of the nation of the Edomites , both descending of Iacob and Esau , serue as wel to prooue Gods eternal election & reprobation , as the receiuing and reiecting of one man. Others say that these words , I haue hated Esau , are thus to be vnderstood ; I haue lesse loued Esau then Iacob . But how then shall we say that Paul hath fitly alleadged this text to prooue the reiection of the Iewe from the fauour of God and the Couenant of grace , considering that of men , wherof one is loued more of God , the other lesse ; both may still remain in the Couenant . Lastly , it is alleadged that the former exposition makes Ismael & Esau damned persons . Ans. We must leaue vnto God all secret iudgement of particular persons , and yet neuerthelesse Paul doth very fitly in there two persons , both descending of Abraham , and both circumcised ; set forth examples of such , as for their outward prerogatiues , are indeede barred from the couenāt of life euerlasting before god . And again the opposition made by Paul requires that the contrarie to that which is spoken of Isaac and Iacob , should be said of Ismael and Esau. And there is nothing spoken of either of them in the Scriptures which argues the disposition of men ordained to eternall life . Ismael is noted with the brand of a mocker , and Esau of a prophane man. To proceede in the text , because the doctrine of Paul deliuered in the former verses might seeme strange vnto the Romanes , therefore in the 14. verse , he laies downe an obiection , and answers the same . The obiection is this : If God put distinction betweene man and man , without respect had to their persons , vpon his owne will and pleasure , then is he vniust : but he is not vniust : therfore he makes no such distinction . The answer is , God forbid . Whereby he denies the consequence of the proposition , on this manner : Though God should elect some to saluation , and reiect some others and that vpon his will , yet were there no iniustice with God. The reason of this answer followes in the 18. verse . God hath absolute power or freedome of will , whereby without beeing bound to any creature , he may and can first of all haue mercie on whome he will , and secondly harden whome he will. For the proofe of the first , that God hath mercie on whome he will , he laies downe the testimonie of Moses , vers . 15. I will haue mercie on him on whome I will shew mercie , and I will haue compassion on him on whome I will haue compassion . And in verse 16. makes his collection thence , that it [ namely the purpose of God according to election verse 11. ] is not in him that willeth or in him that runne●h , but in God that sheweth mercie . Whereby he teacheth , that the free election of God in order goes before all things that may in time befall man : and that therefore neither the intentions and endeauours of the minde , nor the workes of our life , which are the effects of election , can be the impulsiue causes to mooue God to choose vs to saluation . The second , that God hardens whome he will , is confirmed & made plaine by the testimonie of Scripture concerning Pharao , verse 17. In the 19. verse there followes an other obiection , arising out of the answer to the former , on this manner : If God will haue some to be hardened and reiected , and his will can not be resisted , then with no iustice can he punish thē that are necessarily subiect to his decree : but God will haue some to be hardened and reiected , and his will can not be resisted : therfore ( saith the aduersarie ) with no iustice can hee punish man that is necessarily subiect to his decree . Here marke , that if there had beene an vniuersall election of all men , and if men had beene elected or reiected according as God did foresee that they would beleeue or not beleeue , the occasion of this obiection had beene cutte off . But let vs come to Pauls answer . In the 20. verse hee takes the assumption for graunted , that some are reiected because God will : and that the wil , that is , the decree of God can not be resisted : and onely denies the coherence of the proposition , checking the malipert pride of the aduersarie , and shewing that the making of this wicked and blasphemous collection against the will of God , is as if a man should sue God at the lawe , and bring him as it were to the barre , and plead against him as his equall , whereas indeede the creature is nothing to the creatour , and is absolutely to submit it selfe to his will in all things . In vers . 21. he proceedes to a second answer , shewing that Gods will is not to be blamed , because by his absolute soueraigntie and the right of creation , hee hath power to choose men , or to reiect and harden them . And where there is right and power to doe a thing , the will of the doer is not to be blamed . Now that God hath this right and power ouer his creature , it is prooued by a comparison from the lesse to the greater , on this manner . The potter hath power ouer the clay to make of the same lumpe one vessel to honour , and another to dishonour : therefore may God much more make some vessells of mercy , and some vessels of wrath prepared to destruction . The first part of the comparison is vers . 21. the second part vers . 22 , 23. And least any man should thinke that God makes vessels of honour and dishonour without sufficient and iust cause in himselfe , as the potter may doe : therefore he sets downe endes of the will of God : he makes vessels of dishonour to shewe his wrath , and to make manifest his power : and againe he condemnes no man til he haue suffered him with long patience . And he makes vessells of honour that he might declare the riches of his glorie vpon them . Hence it is manifest , first that the ende of predestination is the glorie of God , which is to be made manifest partly in his iustice and partly in his mercy : secondly that men are not elected or refused of God , for their foreseene corru●tions or vertues : for then Paul would not haue said , the God made vessels of dishonour , but that being so alreadie , he left them in their dishonour . Thus from the 6. verse of this chapter to the 24. Paul hath described vnto vs the doctrine of Gods eternall predestination , and that by the iudgement of a Diuines in all ages . The order of Gods Predestination is this . It is the propertie of the reasonable creature to conceiue one thing after another , whereas God conceiues all things at once with one act of vnderstanding , and all things both past and to come are present with him ; and therefore in his eternall counsell he decrees not one thing after another , but all things at once . Neuerthelesse for our vnderstanding sake , we may distinguish the counsel of God concerning man into two acts or degrees : the first is , the purpose of God in himselfe , in which he determines what he wil do , and the end of al his doings : and that is to create al things , specially man for his owne glory , partly by shewing on some men his mercy , and vpon others his iustice . The second is , an other purpose whereby he decrees the execution of the former , and laies downe meanes of accomplishing the ende thereof . These two acts of the counsell of God , are not to bee seuered in any wise , nor confounded , but distinctly considered with some difference . For in the first , god decrees some men to honour by shewing his mercy and loue on them , and some againe to dishonour by shewing his iustice on them ; and this man more then that , vpon his will and pleasure , and there is no other cause hereof , known to vs. In the second , knowne and manifest causes are set downe of the execution of the former decree . For no man is actually condemned ; yea God decrees to condemne no man but for his sinnes : and no man is actually saued but for the merit of Christ. Furthermore this latter act of the counsell of God , must be conceiued of vs in the second place and not in the first . For euermore the first thing to be intended is the ende it selfe , and then afterward the subordinate meanes and causes wherby the end is accomplished . Againe the second act of Gods counsell containes two other ; one which setteth downe the preparation of the meanes whereby Gods Predestination beginnes to come in execution ; and they are two , the creation of man righteous after the image of God , the voluntarie fall of Adam and withall the shutting vp of all men vnder damnation : the other appoints the applying of the seuerall meanes to the persons of men ; that Gods decree , which was set downe before all times may in time bee fully accomplished ; as shall afterward in particular appeare . Predestination hath two parts , the Decree of Election , the Decree of Reprobation or No-election . This diuision is plaine by that which hath beene said out of the 9. chapter to the Romanes , and it may be further confirmed by other testimonies . Of some it is said , that the Lord knowes who are his : and of some others . Christ shall say in the daie of iudgement , I neuer knewe you . In the Acts it is said , that as many of the Gentiles as were ordained to life euerlasting beleeued . And Iude saith of false prophets , that they were ordained to condemnation . In handling the decree of Election , I will consider three things : I. what Election is : II. the execution thereof : III. the knowledge of particular Election . For the first , Gods Election is a decree in which according to the good pleasure of his will , he hath certenly chosen some men to life eternall in Christ for the prai●e of the glorie of his grace . This is the same which Paul saith to the Ephesians , God hath chosen vs in Christ before the foundation of the world , that we should be holy and without blame before him in loue : who hath predestinate vs to be adopted through Iesus Christ vnto himselfe , according to the good pleasure of his will. Nowe that wee m●y the better conceiue this doctrine , let vs come to a consideration of the seuerall points thereof . First of all I saie , Election is Gods decree . For there is nothing in the worlde that comes to passe either vniuersally or particularly without the eternall and vnchangeable decree of God. And therfore whereas men are actually chosen , & brought to life euerlasting it is because God did purpose with himselfe and decree the same before all worlds . Now touching the decree it selfe , sixe things are to be obserued . The first , what was the motiue or impulsiue cause that mooued God to decree the saluation of any man. Ans. The good pleasure of God. For Paul saith , he will haue mercy on whome he will haue mercy : and , He hath predestinate vs according to the good pleasure of God. As for the opiniō of them that say , that foreseene faith and good works are the cause that mooued god to choose men to saluation , it is friuolous . For faith and good works are the fruits and effects of gods election . Paul saith , he hath chosen us , not because he did foresee that we would becōe holy , but th●t wee might be holy . And , he hath predestinate vs to adoption . Which is all one as if hee had said , he hath predestinate vs to beleeue , because adoption comes by beleeuing . Now if men are elected that they might beleeue , then are they not elected because they would beleeue . For it can not be that one thing should be both the cause and the effect of another . The second point is , that Gods election is vnchangeable ; so as they which are indeed chosen to saluation can not perish , but shall without faile attaine to life euerlasting . Paul takes it for a conclusion● that the purpose of God according to election must remaine firme and sure ; and againe , that the gifts and calling of god are without repentance . And Samuel saith , The strength of Israel will not lie or repent . For he is not a man that he should repent . Such as Gods nature is , such is his will and counsell : but his nature is vnchangeable , I am Iehouah , saith he , and I change not : therefore his will likewife and his counsels bee vnchangeable . And therefore whensoeuer the spirit of God shall testifie vnto our spirits , that we are iustif●ed in Christ , and chosen to saluation ; it must be a means to comfort vs , and to stablish our hearts in the loue of God. As for the opinion of them that say , the elect may fall from grace and be damned , it is ful of hellish discomfort , and no doubt from the deuil . And the reasons cōmonly alleadged for this purpose , are of no moment , as may appeare by the skanning of them . First they obiect that the Churches of the Ephesians , Thessalonians , and the dispersed Iewes are all called Elect by the Apostles themselues , yet sundrie of them afterward fell away . Ans. I. There are two kindes of iudgement to be giuen of men , the iudgement of certenty , and the iudgement of charitie . By the first indeede , is giuen an infallible determination of any mans election ; but it belongs vnto God principally and properly : and to men but in part , namely so farre forth as God shall reueale the estate of one man vnto another . Nowe the iudgement of charitie belongs vnto all men ; and by it , leauing all secret iudgements vnto God , wee are charitably to thinke , that all those , that liue in the Church of God , professing themselues to be members of Christ , are indeede elect to saluation , till God make manifest otherwise . And on this manner , and not otherwise doe the Apostles call whole Churches elect . II. they are called elect of the principall part , and not because euery member thereof was indeede elect ; as it is called an heape of corne though the bigger part be chaffe . Secondly it is alleadged , that Dauid praies that his enemies may be blotted out of the booke of life , which is the election of God , and that Moses and Paul did the like against themselues . Answer . Dauids enemies had not their names written in the booke of life but onely in the iudgement of men . Thus Iudas so long as hee was one of the disciples of Christ , was accounted as one hauing his name written in heauen . Now hence it followes , that mens names are blotted out of Gods booke , when it is made cleare and manifest vnto the worlde , that they were neuer indeede written there . And where Moses saith , Forgiue them this sinne : if not , blotte me out of thy bo●ke : and Paul , I could wish to be accursed , &c. there meaning was , not to signifie that men elected to saluation might become reprobates : onely they testifie their zealous affections , that they could bee content to be depriued of their owne saluation , rather then the whole bodie of the people should perish , and God loose his glorie . As for that which Christ saith , Haue I not chosen you twelue , and one of you is a deuill , it is to be vnderstood not of election to saluation , but of election to office of an Apostle ; which is temporarie and changeable . The third point is , that there is an actuall election made in time , beeing indeede a fruite of Gods decree , and answerable vnto it , and therefore I added in the description these wordes , whereby he hath chosen some men . All men by nature are sinners , and children of wrath , shut vp vnder one & the same estate of condemnation . And actuall election is , when it pleaseth God to seuer and single out some men aboue the rest , out of this wretched estate of the wicked world , and to bring them to the kingdome of his owne sonne . Thus Christ saith of his owne disciples , I haue chosen you out of the world . The fourth point is , the actuall or reall foundation of Gods election , and that is Christ : and therefore we are said to be chosen to saluation in Christ. He must be considered two waies : as he is God , we are predestinate of him , euen as we are predestinate of the father and the holy Ghost . As he is our Mediatour we are predestinate in him . For when God with himselfe had decreed to manifest his glorie in sauing some men by his mercie , hee ordained further the creation of man in his owne image , yet so as by his owne fall hee should infold himselfe and all his posteritie vnder damnation : this done , he also decreed that the Word should bee incarnate actually , to redeeme those out of the former miserie , whome he had ordained to saluation . Christ therefore himselfe was first of all predestinate as he was to bee our head , and as Peter saith , ordained before all worlds ; and wee secondly predestinate in him , because God ordained that the execution of mans Election should be in him . Here if any demand , howe wee may be assured that Christ in his passion stood in our roome and steade , the resolution will be easie , if we consider that he was ordained in the eternall counsell of God , to bee our suretie and pledge , and to be a publike person to represent all the elect in his obedience and sufferings : and therefore it is , that Peter saith , that he was deliuered by the foreknowledge and determinate counsell of God. And Paul , that grace was giuen vnto vs through Christ Iesus before the world was . The fifth point is , concerning the number of the Elect. And that I expressed in these words , hath chosen some men to saluation . If God should decree to communicate his glorie and his mercie to all and euery man , there could bee no election . For he that takes all , cannot be said to choose . Therefore Christ saith , Many are called , but fewe are chosen . Some make this question ; howe great the number of the elect is , and the answer may bee this , that the Elect considered in themselues be innumerable , but considered in comparison to the whole world , they are but fewe . Hence it followes necessarily , that sauing grace is not vniuersall , but indefinite or parti●●lar , vnlesse we will against common reason make the streames more large & plentifull then the very f●untain it selfe . And this must excite vs aboue all thi●gs in the world to labour to haue fellowship with Christ , & to be partakers of the special mercie of God in him , yea to haue the same sealed vp in our hearts . Benefits cōmon to all , as the light of the sunne , &c. are not regarded of any . Things common to fewe , though they be but temporall blessings , are sought for of all . God giues not riches to all men , but to some more , to some lesse , to some none . And herupon how doe men like drudges toile in the world from day to day , and from yere to yere , to inrich themselues . Therefore much more ought men to seeke for grace in Christ , considering it is not common to all . We must not content our selues to say , God is mercifull , but we must goe further , and labour for a certificate in the conscience , that we may be able to say that God is indeede mercifull to vs. When the Disciples would haue knowne how many should be saued , he omitting the question , answers thus , Striue to enter in at the straight gate . The last point is , the ende of Gods election , and that is the manifesting of the praise and excellencie of the glorious grace of God. Thus hauing seene what Election is , let vs come to the Execution thereof . Of which remember this rule , Men predestinate to the ende , that is , glorie , or eternall life , are also predestinate to the subordinate meanes , whereby they come to eternall life : and these are vocation , iustification , sanctification , glorification . For the first , he that is predestinate to saluation , is also predestinate to be called , as Paul saith , Whome he hath predestinate , them also he calleth . Secondly , whome God calleth , they also were predestinate to beleeue ; therefore sauing faith is called the faith of the elect . And in the Actes , as many as were ordained to life euerlasting , beleeued . Thirdly whome God hath predestinate to life , them he iustifieth , as Paul sait● , whome he hath predestinate , them he calleth , and whome he calleth , them he iustifieth . Fourthly , whome he hath predestinate to life , them he hath predestinate to sanctification and holinesse of life , as Peter saith , that the Iewes were elect according to the foreknowledge of God the father vnto sanctification of the spirit . Lastly , they that are predestinate to life , are also predestinate to obedience , as Paul saith to the Ephesians , Yee are the workemanship of God , created in Christ Iesus vnto good workes , which God hath ordained that we should walke in them . This rule beeing the truth of God , must be obserued : for it hath special vse . First of all it serues to stoppe the mouthes of vngodly & profane men . They vse to bolster vp themselues in their sinnes by reasoning on this manner : If I be predestinate to eternall life , I shall be saued whatsoeuer come of it , how wickedly and lewdly soeuer I liue : I will therefore liue as I list , and follow the swinge of mine owne will. But , alas , like blinde bayards they thinke they are in the way , when as they rush their heads against the wall , and farre deceiue themselues . For the case stands thus : all men that are ordained to saluation , are likewise ordained in the counsell of God to vse all the good meanes whereby they may come to saluation . And therefore all the elect that liue in this world shall be called , iustified , sanctified , and lead their liues in all good conscience before God and men : and they that liue and continue in their own wicked waies disputing on this manner , If I be ordained to saluation , I shall not be damned ; ouershoote themselues , and as much as they can , plunge themselues headlong into the very pit of hell . And for a man to liue and die in his sinnes , let the world dispute as they will , it is an infallible signe of one ordained to damnation . Secondly , there be others that thinke that the preaching of the word , the administration of the Sacraments , admonitions , exhortations , lawes , good orders , and all such good meanes are needlesse , because Gods counsels be vnchangeable : if a man shall be condemned , nothing shall helpe : if a man be saued , nothing shall hinder . But we must still for our part remember , that God doth not onely ordaine the ende , but also the meanes whereby the ende is compassed : and therefore the very vse of all prescribed meanes is necessarie . And for this cause we must be admonished with diligence to labour and vse all good meanes , that we may be called by the ministerie of the Gospell , and iustified , and sanctified , and at length glorified . If a king should giue vnto one of his subiects a princely pallace , vpon condition that he shall goe vnto it in the way which he shall prescribe ; oh what paines would the man take to know the way , and afterward to keepe and continue in it : but behold , the kingdome of heauen is the most glorious and royall pallace that euer was ; and God hath bestowed the same on his elect : and he requires nothing at their handes but that they would turne their faces from this world , and walke vnto it in the way which he hath chalked forth vnto them in his word . Therefore if we would haue life euerlasting , we must come forth of the broad way that leades to destruction , and enter into the straight way that leades to eternall life . Wee must acquaint our selues with the guides which are the Ministers of the word , that will crie vnto vs , Here is the way , walke ye in it , when we goe to the right hand or to the left . Vocation , iustification , sanctification , repentance , new-●bedience , are the markes of the way , and we must passe by them all : and thus our wearie soules weltring a while in this wretched world , shall at length be receiued into eternall ioy and happinesse . Touching the knowledge of particular election , two speciall points are to be skanned : I. whether a man may know his election : II. how it may be knowne . For the first , Papists are of mind that no man can certenly know his owne election vnlesse he be certified thereof by some speciall reuelation from God : but the thing is false and erroneous which they say . When the disciples of our Sauiour Christ returned from preaching , and shewed what wonders they had done , and how deuills were subiect vnto them , the text saith they reioyced greatly . But Christ answered them againe , saying , In this reioyce not , but rather reioyce that your names are written in heauen . Whereby he signifies that men may attaine to a certen knowledge of their owne election . For we can not , neither doe we reioyce in things either vnknowne or vncerten . Saint Peter saith , Giue all diligence to make your election sure . Now in vaine were it to vse diligence if the assurance of election could not be any waies compassed without an extraordinarie reuelation . And Paul saith to the Corinthians , Prooue your selues whether ye be in the faith or not . Where he takes it for granted , that he which hath faith may know that he hath faith , and therefore may also know his election : because sauing faith is an vnfallible marke of election . The second point is , how any man may come to know his owne election . And there be two waies of knowing it . The one is by ascending vp as it were into heauen , there to search the counsel of God , and afterward to come downe to our selues . The second by descending into our owne hearts to goe vp from our selues , as it were by Iacobs ladder , to Gods eternall counsell . The first way is dangerous , and not to be attempted . For the waies of God are vnsearchable and past finding out . The second way alone is to be followed , which teacheth vs by signes & testimonies in our selues , to gather what was the eternall counsell of God concerning our saluation . And these testimonies are two : the testimonie of Gods spirit , and the testimonie of our spirits , as Paul saith , the spirit of God beareth witnesse togither with our spirits , that we are the sonnes of God. Touching the testimonie of Gods spirit , two questions may be demaunded . The first is , by what meanes the spirit of God giueth a particular testimonie in a mans conscience of his adoption . Ans. It is not done by any extraordinarie reuelation , or enthusiasme , that is , an ordinarie reuelation without the word ; but by an application of the promises of the Gospel in the forme of a practicall syllogisme , on this manner : Whoso●uer beleeueth in Christ , is chosen to life euerlasting . This proposition is set downe in the word of God , and it is further propounded , opened , and applied to all that be in the Church of God , by the ministers of the Gospel set apart for this ende . Now while the hearers of Gods word giue themselues to meditate and consider of the s●me promise , comes the spirit of God and enlightens the eyes , and opens the heart , & giues them power both to will to beleeue , and to beleeue indeede : so as a man shall with freedome of spirit , make an assumption and say , but I beleeue in Christ , I renounce my selfe , all my ioy and comfort is in him : flesh and blood can not say this , it is the operation of the holy Ghost . And hence ariseth the blessed conclusion which is the testimonie of the spirit , therefore I am the child of God. The second question is , how a man may discerne betweene the illusion of the deuill , and the testimonie of the spirit . For as there is a certen perswasion of Gods fouour from Gods spirit ; so there be sleights and frauds of the deuill whereby he flatters and soothes men in their sinnes : and there is in all men naturall presumption in shew like faith , indeede no faith . And this counterfait mocke-faith is farre more common in the world then true faith is . Take a view hereof in our ignorant and careles people ; aske any one of them , whether he be certen of his saluation or no ; he will without bones making , protest that he is fully perswaded and assured of his saluation in Christ : that if there be but one man in a cuntrie to be saued , it is he : that he hath serued God alwaies , and done no man hurt : that he hath euermore beleeued , and that he would not for all the world , so much as doubt of his saluation . These and such like presumptious conceits in blind and ignorant persons , runne for currant faith in the world . Now the true testimonie of the spirit is discerned from naturall presumption , and all illusions of the deuill by two effects and fruits thereof , noted by Paul in that he saith , that the spirit makes vs crie Abba , that is , father . The first is , to pray so earnestly with groanes and sighes , as though a man would euen fill heauen and earth with the crie not of his lippes , but of his heart , touched with sense and feeling of his manifold sinnes and off●nces . And this indeede is a speciall and principall note of the spirit of adoption . Now looke vpon the loose and carelesse man , that thinkes himselfe so filled with the perswasion of the loue and fauour of God , ye shall finde that he very seldome or neuer praies : and when he doth , it is nothing els but a mumbling ouer the Lords praier , the Creede , and the tenne Commandements for fashions sake . Which argues plainely that the perswasion which he hath of Gods mercie , is of the flesh and not of the spirit . The second fruit is , the affection of a dutifull child to God a most louing father : and this affection makes a man stand in feare of the maiestie of God wheresoeuer he is , and to make conscience of euery euill way . Now those that are caried away with presumption , so soone as any occasion is giuen , they fall straight into sinne without mislike or stay , as fire burnes with speede when drie wood is laide vnto it . In a word , where the testimonie of the spirit is truly wrought , there be many other graces of the spirit ioyned therewith , as when one branch in a tree buddeth the rest budde also . The testimonie of our spirit is the testimonie of the heart and conscience , purified and sanctified in the blood of Christ. And it testifieth two waies , by inward tokens in it selfe , by outward fruits . Inward tokens are certaine speciall graces of God imprinted in the spirit , whereby a man may certenly be a●●ured of his adoption . These tokens are of two sorts , they either r●●pect o●● sinnes , or Gods mercie in Christ. The first are in respect of sinnes p●st , p●●sent , or to come . The signe in the spirit which concerneth sinnes past , ●s 〈◊〉 sorrow , which I may tearme a beginning & mother grace of many other gi●●● and graces of God. It is a kind of griefe conceiued in heart in respect of God. And the nature of it may the better be conceiued , if we compare it with the contrarie . Worldly sorrow springs of sinne , and it is nothing else but the horrour of conscience , and the apprehension of the wrath of God for the same : now godly sorrow , it may indeede be occasioned by our sinnes , but it springs properly from the apprehension of the grace and goodnes of God. World●y sorrow is a griefe for sinne onely in respect of the punishment : godly sorrow is a liuely touch and griefe of heart for sinne because it is sinne , though there were no punishment for it . Now that no man may deceiue himselfe in iudging of this sorrow , the holy Ghost hath set downe seuen fruits or signes th●●●●● whereby it may be discerned . The first is Care to leaue all our sinnes : the second is Apologie whereby a man is mooued and carried to accuse & condemne himselfe for his sinnes past , both before God and men . The third is indignation , whereby a man is exceedingly angrie with himselfe for his offences . The fourth is feare , least he fall into his former sinnes againe . The fifth is desire , whereby he craueth strength and assistance , that his sinnes take not hold on him as before . The sixth is zeale , in the performance of all good duties contrarie to his speciall sinnes . The seuenth is reueng● , whereby he subdues his ●o●●● least it should hereafter be an instrument of sinne as it hath beene in ●ormer time . Now when any man shall feele these fruits in himselfe , he hath no doubt the godly sorrow , which here we speake of . The token which is in regard of sinnes present , is the combat betweene the flesh and the spirit , proper to them that are regenerate , who are partly flesh and partly spirit . It is not the checke of conscience which all men finde in themselues both good and badde , so oft as they offend God : but it is a fighting and striuing of the minde , will , and affections with themselues , whereby so farre forth as they are renued , they carrie the man one way , and as they still remaine corrupt , they carie him flat contrarie . Men hauing the disease called Ephialtes , when they are halfe asleepe feele as it were some weightie thing lying vpon their breasts , and holding them downe : now lying in this case , they striue with their hands and feete and with all the might they haue to raise vp themselues , and to remooue the weight , and can not . Behold here a liuely resemblance of this combate . The flesh which is the inborne corruption of mans nature , lies vpon the hearts of the children of God , and presseth them downe as if it were the very weight of a mountaine : now they , according to the measure of grace receiued , striue to raise vp themselues from vnder this burden , and doe such things as are acceptable to God ; but can not as they would . The token that respects sinne to come , is Care to preuent it . That this is the marke of Gods children , appeareth by the saving of Iohn , He that is borne of God sinneth not , but keepeth himselfe that the wicked one touch him not . And this care shewes it selfe not onely in ordering the outward actions , but euen in the very thoughts of the heart . For where the Gospel is of force it brings euery thought into captiuitie to the obedience of Christ : and the Apostles rule is followed , whatsoeuer things are true , whatsoeuer things are honest , &c. thinke on these things . The tokens which concerne Gods mercie are specially two . The first is , when a man feeles himselfe distressed with the burden of his sinnes , or when he apprehends the heauie displeasure of God in his conscience for them : then further to feele how he standes in neede of Christ , and withall heartily to desire , yea to hunger and thirst after reconciliation with God in the merit of Christ , and that aboue all other things in the world . To all such Christ hath made most sweete and comfortable promises , which can appertaine to none but to the elect . Ioh. 7. 37. If any man thirst , let him come to me and drinke : he that beleeueth in me , as saith the Scripture , out of his bellie shall flow riuers of water of life . Rev. 21. 6. I will giue vnto him which is a thirst of the well of the water of life freely . Now if he that thirsteth , drinke of these waters , marke what followeth , Ioh. 4.14 . Whosoeuer drinketh of the water that I shall giue him , shall neuer be more a thirst : but the water that I shall giue him , shall be in him a well of water springing vp vnto euerlasting life . The second is a strange affection wrought in the heart by the spirit of God , whereby a man doth so esteeme and value , and as it were , set so high a price on Christ and his righteousnesse , that he accounts euen the most pretious things that are , to be but as dung in regard thereof . This affection was in Paul , and it is expressed in the parable in which after a man hath found a treasure , he first hides it , and then sells all he hath and makes a purchase of the field where it is . Now euery man will say of himselfe , that he is thus affected to Christ , and that he more highly esteemes the least droppe of his blood , then all things in the world beside : whereas indeede most men are of Esaus minde , rather desiring the red broth then Isaaks blessing ; and of the same affection with the Israelites , which liked better the onyons and flesh pottes of Egypt , then the blessings of God in the land of promise . Therefore that no man may deceiue himselfe , this affection may be discerned by two signes . The first is to loue and like a Christian man because he is a Christian. For he that doth aright esteeme of Christ , doth in like manner esteeme of the members of Christ. And of this very point our Sauiour Christ saith , he that receiueth a Prophet in the name of a prophet , shal receiue a Prophets reward , and he that receiues a righteous man in the name of a righteous man , shall receiue the reward of a righteous man. And Saint Iohn saith , Hereby we know that we are translated from death to life , because we loue the brethren : that is , such as are members , euen because they are so . The second signe of this affection is a loue and desire to the comming of Christ , whether it be by death vnto any man particularly , or by the last iudgement vniuersally , and that for this ende that there may be a full participation of fellowshippe with Christ. And that this very loue is a note of adoption , it appeares by that which S. Paul saith , that the crowne of righteousnes is laid vp for all them that loue the appearing of Christ. The outward token of adoption is New-obedience , wherby a man endeauours to obey Gods commandements in his life and conuersation : as Saint Iohn saith , Hereby we are sure that we know him , if we keepe his commandements . Now this obedience must not be iudged by the rigour of the morall law , for then it should be no token of grace , but rather a meanes of damnation : but it must be esteemed & considered as it is in the acceptation of God , who spares them that feare him as a father spares an obedient sonne , esteeming things done not by the effect and absolute doing of them , but by the affection of the doer . And yet least any man should here be deceiued , wee must knowe that the obedience , which is an infallible marke of the childe of God , must be thus qualified . First of all it must not be done vnto some fewe of Gods commandements , but vnto them all without exception . Herod heard Iohn Baptist willingly , and did many things : and Iudas had excellent things in him , as appeares by this , that he was content to leaue all and to follow Christ , and he preached the Gospel of the kingdome in Iurie as well as the rest : yet alas , all this was nothing : for the one could not abide to become obedient to the seauenth commaundement in leauing his brother Philips wife ; and the other would not leaue his couetousnesse , to die for it . Vpright and sincere obedience doth inlarge it selfe to all the commandements , as Dauid saith , I shall not be confounded , when I haue respect to all thy commaundements . And Saint Iames saith , he which faileth in one law is guiltie of all : that is , the obedience to many commaundements is indeede before God no obedience , but a slatte sinne if a man wittingly and willingly carrie a purpose to omit any one dutie of the lawe . He that repents of one sinne truly , doth repent of all : and he that liues but in one knowne sinne without repentance , though he pretend neuer ●o much reformation of life , indeed repents of no sinne . Secondly this obedience must extend it selfe to the whole course of a mans life after his conuersion and repentance . We must not iudge of a man by an action or two , but by the tenour of his life . Such as the course of a mans life is , such is the man : though he , through the corruption of his nature , faile in this or that particular action , yet doth it not preiudice his estate before God , so be it he renue his repentance for his seuerall slippes and falls , not lying in any sinne ; and withall from yeare to yeare walke vnblameable before God and men . S. Paul saith , The foundation of God remaineth sure : the Lord knoweth who are his . Now some might hereupon say , it is true indeede , God knowes who are his ; but how may I be assured in my selfe that I am his ? to this demaund as I take it , Paul answers in the next words , Let euery one that calleth on the name of the Lord depart from iniquitie : that is , let men inuocate the name of God ; praying seriously for things whereof they stand in neede , withall giuing thanks , and departing from all their former sinnes , and this shall be vnto them an infallible token that they are in the election of God. Thirdly in outward obedience it is required that it proceede from the whole man : as the regeneration which is the cause of it , is through the whole man in bodie , soule , and spirit . Againe , obedience is the fruit of loue , and loue is from the pure heart , the good conscience , and faith vnfained . Thus we haue heard the testimonies and tokens whereby a man may be certified in his conscience that he was chosen to saluation before all worlds . If and desire further resolution in this point , let them meditate vpon the 15. psal . and first epistle of S. Iohn , beeing parcels of Scripture penned by the holy Ghost for this ende . Here some will demand how a man may be assured of his adoption , if he want the testimonie of the spirit to certifie him thereof . Ans. Fire is knowne to be no painted but a true fire , by two notes ; by heate , and by the flame : now if the case fall out that the fire want a flame , it is still knowne to be fire by the heate . In like manner , as I haue saide , there be two witnesses of our adoption , Gods spirit , and our spirit : now if it fall out that a man feele not the principall , which is the spirit of adoption , he must then haue recourse to the second witnesse , and search out in himselfe the signes and tokens of the sanctification of his owne spirit , by which he may certenly assure himselfe of his adoption , as we know fire to be fire by the heate though it want a flame . Againe it may be demanded on this manner : how if it come to passe that after inquirie , we finde but fewe signes of sanctification in our selues . Ans. In this case we are to haue recourse to the least measure of grace , lesse then which , there is no sauing grace ; and it stands in two things : an heartie disliking of our sinnes because they are sinnes , and a desire of reconciliation with God in Christ for them all : and these are tokens of adoption , if they be soundly wrought in the heart , though all other tokens for the present seeme to be wanting . If any shall say , that a wicked man may haue this desire , as Balaam , who desired to die the death of the righteous : the answer is , that Balaam indeede desired to die as the righteous man doth , but he could not abide to liue as the righteous : he desired the ende , but not the proper subordinate meanes which tend vnto the ende ; as vocation , iustification , sanctification , repentance , &c. the first is the worke of nature , the second is the worke of grace . Nowe I speake not this to make men secure and to content themselues with these smal beginnings of grace , but onely to shewe howe any may assure themselues that they are at the least babes in Christ : adding this withall , that they which haue no more but these small beginnings must be carefull to increase them , because he which goes not forward goes backeward . Lastly , it may be demanded what a man should doe if he want both the testimonie of Gods spirit and his owne spirit , and haue no meanes in the world of assurance . Ans. He must not vtterly despaire , but be resolued of this , that though he want assurance nowe , yet he may obtaine the same hereafter . And such must he aduertised to heare the word of God preached : and beeing outwardly of the Church , to receiue the Sacraments . When we haue care to come into the Lords vine-yarde and to conuerse about the wine-presse , wee shall finde the sweete iuyce of heauenly grace pressed forth vnto vs plentifully by the word and sacraments , to the comfort of our consciences , concerning gods election . This one mercy that God by these meanes in some part reueales his mercy , is vnspeakeable . When sickenesse or the day of death comes , the dearest seruants of God , it may bee , must encounter with the temptations of the deuill , and wrastle in conscience with the wrath and displeasure of God , as for life and death : and no man knowes howe terrible these things are , but those which haue felt them . Nowe when men walke thus through the valley of the shadowe of death , vnlesse God should , as it were open heauen , and streame downe vnto vs in this world some lightsome beames of his loue in Christ by the operation of his spirit , miserable were the case euen of the righteous . Thus much of Election , nowe followes Reprobation , in handling whereof we are to obserue three things . I. what it is . II. howe God doth execute this decree . III. how a man may iudge of the same . For the first , Reprobation is Gods decree , in which because it so pleased him , he hath purposed to refuse some men by meanes of Adams fall and their owne corruptions , for the manifestation of his iustice . First , I say , it is a decree , and that is euident thus . If there be an eternall decree of God , whereby he chooseth some men , then there must needes be another decree whereby he doth passe by others and refuse them . For election alwaies implies a refusall . Againe , what God doth in time , that he decreed to doe before time : as the case falls out euen with men of mean wisdome , who first of al intend with themselues the things to be done and after do them . But god in time refuseth some men as the scripture testifieth , and it appeareth to be true by the euent : Therefore God before all worlde 's decreed the reiecting of some men . Nowe in this decree foure points are to be considered . The first is the matter or obiect thereof , which is the thing decreed , namely the reiection of some men in respect of mercie , or , the manifestation of his iustice vpon them . This may seeme strange to mans reason● but here wee must with all submission strike our top-sailes , for the worde of God saieth as much in plaine tearmes . The Apostle Iude speaking of false Prophets saith , that they were of olde ordained to this damnation . And Paul saith in emphaticall tearmes , that God makes vessells of wrath prepared to destruction : and that some are reiected , whome he opposeth to them which are elected to saluation . The second point is the impulsiue cause that mooued God to set downe this decree concerning his creature , & that was nothing out of himselfe , but his verie will and pleasure . Hee hardened Pharaoh with finall hardenesse of heart because he would : and therefore he deceed to doe so because he would . And our Sauiour Christ saith , I thanke thee , O father , Lord of heauen and earth , because thou hast hid these things from the wise and men of vnderstanding , and hast opened them vnto babes . But vpon what cause did God so ? It followes in the next wordes , It is so , O father , because thy good pleasure is such . And if it be in the power and libertie of a man to kil an oxe or a sheepe for his vse , to hunt & kill the hare and partridge for his pleasure : then much more without iniustice may it be in the will and libertie of the creator to refuse and forsake his creature of his glorie . Nay it standes more with equitie a thousand folde that all the creatures in heauen and earth should ioyntly serue to set forth the glorie and maiestie of God the creator in their eternall destruction , then the striking of a slie or the killing of a slea should serue for the dignitie of all men in the worlde . For all this , it is thought by verie many to be very hard to ascribe vnto God who is full of bountie and mercy such a decree , and that vpon his very wil : but let vs see their reasons . First of all they say it is a point of crueltie for God to purpose to create a great part of the world to damnation in hell fire : the answer is , that by the vertue of this decree God cannot be said to create any man to damnation , but to the manifestation of his iustice and glorie in his due and deserued damnation : and the doing of this is absolute iustice . Secondly it is alleadged that by this meanes God shall hate his owne creature , and that before it is : but it is an vntrueth . Wee must distinguish betweene Gods purpose to hate and actuall hating . Now indeede God before all worlds did purpose to hate some creatures : and that iustly so farre forth as his hating of them will serue for the manifestation of his iustice : but he neither hates them indeed nor loues them before they are : and therefore actuall hatred comes not in till after the creation . Whome God hath decreed to loue , them , when they are once created , he beginnes to loue in Christ with actuall loue : and whome hee hath decreed to hate , them being once created , he hates in Adam with actuall hatred . Thirdly it is obiected , that by this doctrine God shall be the author of sinne , for he which ordaines to the ende ordaines to the meanes of the end : but God ordaines men to the ende , that is , damnation : therefore he ordaines them to the meanes thereof , that is , sinne . Ans. The proposition beeing thus vnderstood , he which ordaines a man to an ende , in the same order and manner ordaines him to the meanes , is false . For one may be ordained to the end simply , the ende beeing simply good ; and yet not be simply ordained to the meanes , because they may be euill in themselues , and onely good in part , namely so far forth as they haue respect of goodnesse in the minde of the ordainer . Secondly , the assumption is false : for the supreame ende of Gods counsell is not damnation , but the declaration of his iustice in the iust destruction of the creature : neither doth God decree mans damnation as it is damnation , that is , the ruine of man and the putting of him forth to perishment , but as it is a reall execution of iustice . Thirdly wee must make distinction betweene sinne it selfe and the permission thereof , and betweene the decree of reiection , and actual damnation : nowe the permission of sinne , and not sinne it selfe properly is the subordinate meanes of the decree of reiection . For when God had decreed to passe by some men , he withall decreed the permission of sinne , to which permission men were ordained : and sinne it selfe is no effect , but onely the consequent of the decree : yet so , as it is not onely the antecedent , but also the efficient and meritorious cause of actuall damnation . The third point is , the reall foundation of the execution of this decree , in iust condemnation , and that is the voluntarie fall of Adam and of all his posteritie in him with the fruite thereof , the generall corruption of mans nature . For howesoeuer God hath purposed to refuse men because it so pleased him , yet when his purpose comes to execution he condemneth no man but for his sinnes : and sinne though it were not in the counsel of God an impulsiue cause that mooued him to purpose a declaration of iustice and iudgement , yet was it a subordinate meanes of damnation : God in wonderfull wisdome ordering & disposing the execution of this decree , so as the whole blame and fault of mans destruction should be in himselfe . And therefore the Lord in the Prophet Ose saith , One hath destroyed thee , but I will helpe thee : that is , saluation is of God , and the condemnation of men is from themselues . Nowe whereas many deprauing our doctrine say , that wee ascribe vnto God an absolute decree in which he doth absolutely ordaine men to damnation , they may here bee answered . If by absolute , they vnderstand that , which is opposed to conditional , then we hold and auouch , that all the eternall decrees of God are simple or absolute , and not limited or restrained to this or that condition or respect . If by absolute , they vnderstande a bare and naked decree without reason or cause , then we denie Gods decrees to be absolute . For though the causes therof be not knowne to vs● yet causes there be , knowne to him , and iust they are : yea the very will of God it selfe is cause sufficient , it beeing the absolute rule of iustice . And though men in reason can not discerne the equitie and iustice of Gods will in this point , yet may wee not thereupon conclude that therefore it is vniust . The sunne may shine clearely though the blinde man see it not . And it is a flatte mistaking to imagine that a thing must first of all be iust in it selfe , and then afterward be willed of God. Whereas contrarise , God must first will a thing before it can be iust . The will of God doth not depend vpon the qualitie and nature of the thing , but the qualities of things in order of causes followe the will of God. For euery thing is as God wills it . Lastly , if it be called an absolute decree , because it is done without al respect to mans sinne , then we still denie it to be absolute . For as God condēnes man for sinne : so he decreed to condemne him for and by his sinne : yet so , as if the question be made what is the cause why he decrees rather in his iustice to condemne this man then that man , no other reason can be rendred , but his will. The last point , is the ende of Gods decree , namely the manifestation of his iustice , as Salomon saith , The Lord hath made all things for his owne sake , and the wicked for the day of euill . And Paul saith , that God made vessels of wrath , to shew his wrath and to make his power knowne . Thus we haue seene what Reprobation is : nowe followes the execution thereof , for that which God decrees before time , in time hee executes . And here a speciall rule to be remembred is this . Those which are ordained to iust dānation , are likewise ordained to be left to themselues in this worlde , in blindnesse of minde and hardnesse of heart , so as they neither shall nor will repent of their sinnes . The trueth of this we may see in Gods word . For S. Peter speaking of the priests and Doctours , and cheife of the people among the Iewes saith plainly , They stumbled at the word , and are disobedient . Why so ? the reason is there set downe , because they were ordained to it of olde . And so Paul saith to the Corinthians , that he handled not the word of God deceitfully , but in the declaration of the trueth he approoued himselfe to euery mans conscience in the sight of God. Nowe hereupon it might be saide : howe then comes it to passe that all receiue not the Gospel in Corinth ; and to this hee answers with a terrible sentence , If ( saith he ) our Gospell be hid , it is hid to them that perish : giuing vs to vnderstand , that God leaues them to themselues in this world , whome he purposeth to refuse . And the Lord by the Prophet Esai saith of the Iewes , By hearing they shall heare and not vnderstand , and by seeing they shall see & not perceiue , least they should heare with their eares , and see with their eies , and vnderstand with their hearts , and so turne and be saued . The vse of this is manifolde : first it serueth to ouerthrowe the opinion of carnall men which reason thus : If I be ordained to damnation , let me liue neuer so godly and well , I am sure to be damned , therefore I will liue as I list : for it is not possible for me to alter Gods decree . Blas●hemous mouthes of men make nothing of this and like speeches , and yet they speake flatte contraries . For whome God hath purposed in his eternal counsell to refuse , them also he hath purposed for their sinnes , to leaue to the blindenesse of their mindes and hardnes of their hearts , so as they neither will nor can liue a godly life . Secondly , this rule doth as it were , lead vs by the hand , to the consideration the fearefull estate of many people among vs. We haue had for the space of thirtie yeares and more the preaching of the Gospel of Christ , and the more plentifully by reason of the schooles of learning . But what hath bin the issue of it ? I doubt not but in many it hath beene the meanes of their conuersion & saluation : but to speake generally of the greater part there is little or no fruite to be seene . The most after this long preaching remaine as blinde , as impenitent , as heard hearted , and as vnreformed in their liues as euer they were , though they haue heard the Lord calling them to repentance from day to day , and from yeare to yeare . Well if this rule bee the trueth of God , as no doubt it is , then I say plainely , that there is a most fearefull iudgement of God among vs. My meaning is not to determine or giue sentence of any mans person , of any towne or people , neuerthelesse this may be auouched , that it is a terrible and dangerous signe of the wrath of God , that after this long and daily preaching , there is still remaining a generall hardnesse of heart , impenitencie , and want of reformation in the liues of men . The smithes stithie , the more it is beaten the harder it is made : and commonly the hearts of men , the more they are beaten with the hammer of Gods worde , the more dull , secure , and senselesse they are . This beeing so , it standes euery man in hand to looke to his owne estate . We are carefull to flie the infection of the bodily plague : oh then ! how carefull should we be to flie the common blindnesse of minde and hardnes of heart , which is the very plague of all plagues , a thousand fold worse then all the plagues of Egypt ? And it is so much the more fearefull , because the more it takes place , the lesse it is perceiued . When a malefactour on the day of assise is brought forth of the iayle , with great bolts and fetters to come before the iudge , as he is going all men pitie him and speake comfortably vnto him : but why so ? because he is now to be arraigned at the barre of an earthly iudge . Now the case of all impenitent sinners is farre more miserable , then the case of this man : for they lie fettered in bondage vnder sinne and Satan ; and this short life is the way , in which they are going euery houre to the barre of Gods iustice , who is the King of kings and Lord of lords , there to be arraigned and to haue sentence of condemnation giuen against them . Now canst thou pitie a man that is before an earthly iudge , and wilt thou not be touched with the miserie of thine owne estate who goest euery day forward to the barre of Gods iustice ; whether thou be sleeping or waking , sitting or standing , as a man on the sea in a shippe goes continually toward the hauen , though he himselfe stirre not his foote . Begin now at length to lay this point to your hearts , that , so long as ye runne on in your blind waies without repentance , as much as ye can , yee make post hast to hel-ward : and so long as you continue in this miserable condition , as Peter saith , Your iudgement is not farre off , and your damnation sleepeth not . Thirdly , seeing those whom God hath purposed to refuse shall be left vnto themselues , and neuer come to repentance , we are to loue and embrace the word of God preached & taught vnto vs by the ministers of the Gospell : withall submitting our selues vnto it , and suffering the Lord to humble vs thereby , that we may come at length out of the broad way of blindnes of mind and hardnes of heart leading to destruction , into the strait way of true repentance and reformation of life , which leadeth to saluation . For so long as a man liues in this world after the lusts of his owne heart , he goes on walking in the very same broad way to hell , in which all that are ordained to condemnation walke : and what a fearefull thing is it , but for a little while to be a companion in the way of destruction with them that perish : and therefore I say once againe , let vs all in the feare of God , lay his word vnto our hearts , and heare it with reuerence , so as it may be in vs the sword of the spirit to cut downe the sinnes and corruptions of our natures , and worke in vs a reformation of life and true repentance . The third point concerning the decree of Reprobation , is the Iudgement to be giuen of it . This iudgement belongeth to God principally and pro●erly , because he knoweth best what he hath determined concerning the estate of euery man , and none but he knowes who they be which are ordained to due and deserued damnation . And againe , he onely knoweth the hearts and wills of men , and what grace he hath giuen them , what they are , and what all their sinnes be , and so doth no angel nor creature in the world beside . As for men , it belongs not to them to giue iudgement of reprobation in themselues or in others , vnlesse God reueale his will vnto them and giue them a gift of discerning . This gift was bestowed on sundrie of the Prophets in the olde testament , and in the newe testament on the Apostles . Dauid in many psalmes makes request for the confusion of his enemies , not praying onely against their sinnes , ( which we may do ) but euen against their persons , which we may not doe . No doubt he was guided by Gods spirit , and receiued thence an extraordinarie gift to iudge of the obstinate malice of his aduersaries . And Paul praies against the person of Demetrius , saying , The Lord reward him according to his doings . And such kind of praiers were lawful in them , because they were carried with pure and vpright zeale , and had no doubt a speciall gift whereby they were able to discerne of the finall estate of their enemies . Againe , God sometimes giues this gift of discerning of some mens finall impenitencie to the Church vpon earth , I say not , to this or that priuate person , but to the bodie of the Church or greater part thereof . S. Iohn writing vnto the Churches saith , There is a sinne vnto death ( that is , against the holy Ghost ) I say not that thou shouldest praie for it : in which wordes he takes it for graunted , that this sinne might be discerned by the Church in those daies . And Paul saith , If any man beleeue not the Lord Iesus , let him be had in execration , Mara-natha , that is , pronounced accursed to euerlasting destruction . Whence it appeares , that the Church hath power to pronounce men reiected to euerlasting damnation , vpon some speciall occasions , though a I dare not say ordinarily and vsually . The primitiue Church with one consent praied against Iulian the Apostata , and the praiers made were not in vaine , as appeared by the euent of his fearefull ende . As for priuate and ordinarie men , for the tempering and rectifying of their iudgements , in this case they must followe two rules . The one is , that euery member of the Church is bound to beleeue his owne election . It is the commandement of God binding the very conscience , that wee should beleeue in Christ. Nowe to beleeue in Christ , is not onely to put our affiance in him , and to be resolued that we are iustified and sanctified and shall be glorified by him , but also that we were elect to saluation in him before the beginning of the worlde , which is the foundation of the rest . Againe , if of things that haue necessarie dependance one vpon another , we are to beleeue the one then we are to beleeue the other . Nowe election and adoption are things conioined , and the one necessarily depends vpon the other . For all the elect ( as Paul saith ) are predestinate to adoption : and wee are to beleeue our owne adoption : and therefore also our election . The second rule is , that concerning the persons of those that be of the Church , we must put in practise the iudgement of charitie , and that is to esteeme of them as of the elect of God till God make manifest otherwise . By vertue of this rule the ministers of Gods worde are to publish and preach the gospel to all without exception . It is true indeed there is both wheate and darnell in Gods fielde , chaffe and corne in Gods barne , fish and drosse in Gods net , sheepe and goates in Christs folde : but secret iudgements belong vnto god , & the rule of loue , which is to think & wish the best of others , is to be followed of vs that professe faith working by loue . It may be demanded , what we are to iudge of them that as yet are enemies of God. Ans. Our dutie is , to suspend our iudgement concerning their finall estate : for we knowe not whether God will call them or no : and therefore we must rather pray for their conuersion then for their confusion . Againe , it may be demaunded , what is to be thought of all our ancetours and forefathers that liued and died in the times when poperie tooke place . Ans. We may well hope the best and thinke that they were saued : for though the Papacie be not the Church of God , and though the doctrine of Poperie rase the foundation , yet neuerthelesse in the verie midst of the Romane Papacie , God hath alwaies had a remnant which haue in some measure truely serued him . In the olde testament when open Idolatrie tooke place in all Israel , God said to Eliah , I haue r●serued seuen thousand to my selfe that neuer bowed knee to Baal : and the like is and hath bene in the generall apostasie vnder Antichrist . Saint Iohn saith , that when the woman fled into the wildernesse for a time , euen then there was a remnant of her seede which kept the commandements of God , and had the testimonie of Iesus Christ. And againe , when ordinarie meanes of saluation faile , then God can and doth make a supplie by meanes extraordinarie , and therefore there is no cause why we should say , that they were condemned . Thirdly it may be demanded , whethether the common iudgement giuen of Francis Spira that he is a reprobate be good or no ? Ans. We may with better warrant say no ; then any man saie , yea . For what gifts of discerning had they , which came to visit him in his extremitie ; and what reasons induced thē to giue this peremptorie iudgement . He said himselfe that he was a reprobate : that is nothing ; a sicke mans iudgement of himselfe is not to be regarded . Yea , but he despaired ; a senselesse reason : for so doth many a man yeare by yeare , & that very often as deepely as euer Spira did ; and yet by the good helpe of the ministerie of the word , both are and may be recouered . And they which will auouch Spira to be a reprobate , must goe further and prooue two things , that he despaired both wholly and finally : which if they cannot prooue , wee for our parts must suspende our iudgements , and they were much to blame that first published the booke . Lastly it may be demanded , what is to be thought of them that make very fearefull endes in rauing and blaspheming . Ans. Such straunge behauiours are oftentimes the fruits of violent diseases which torment the bodie , and bereaue the minde of sense and reason : and therefore if the persons liued wel , we must think the best : for we are not by outward things to iudge of the estate of any man. Salomon saith , that all things come alike to al , and the same condition to the iust and to the wicked . Thus much of the parts of Predes●ination . Nowe followes the vse thereof : and it concernes partly our iudgements , partly our affections , and partly our liues . The vses which concerne iudgement are three . And first by the doctrine of Predestination we learne that there cannot be any iustification of a sinner before God by his workes . For Gods election is the cause of iustification , because whome God electeth to saluation after this life , them he electeth to be iustified in this life . Nowe election it selfe is of grace and of grace alone , as Paul saith , Election is by grace , and if it be of grace , it is no more of workes : or else were grace no grace : therefore iustification is of grace and of grace alone : & I reason thus . The cause of a cause is the cause of all things caused : but grace alone is the cause of predestinatiō , which is the cause of our vocatiō , iustificatiō sanctification , &c. Grace therefore is also the alone cause of all these . Therefore the Scriptures ascribe not onely the beginning , but also the continuance and accomplishment of all our happinesse to grace . For first , as election , so vocation is of grace . Paul saith , God hath called vs not according to our works , but according to his purpose and grace . Againe , faith in Christ is of grace . So it is said , To you it is giuen to beleeue in Christ. Also the iustificatiō of a sinner is of grace . So Paul saith plainly to the Romans : you are iustified freely by his grace . Againe , sanctification and the doing of good workes is of grace . So it is said , We are his workemanshippe created in Christ Iesus vnto good workes , which God hath ordained that we should walke in them . Also p●rseuerance in good workes and godlines is of grace . So the Lord saith , I will make an euerlasting couenant with them , that I will neuer turne away from them to doe them good , but I will put my feare in their hearts , that they shall not depart from me . Lastly , life euerlasting is of grace . So Paul saith , Life euerlasting is the gift of God through Iesus Christ. Nowe they of the Church of Rome teach the ●lat contrarie : they make two iustifications ; the first whereby a man of an euill man is made a good man : the second , whereby of a good man he is made better . The first they ascribe to grace ; but so , as the second is by workes . Secondly hence we learne , that the art of iudiciall astrologie is vaine and friuolous . They that practise it , doe professe themselues to tell of things to come almost whatsoeuer , and this they doe by casting of figures : and the speciall point of their art is to iudge of mens natiuities . For if they may knowe but the time of a mans birth , they take vpon them to tell the whole course of his life from yeare to yeare , from weeke to weeke , and from day to day , from the day of his birth to the houre of his death : yea that which is more , they professe themselues to tell all things that shall befal men either in bodie , goods , or good name , and what kinde of death they shall die . But that this their practise is not of God , but indeede vnlawefull , it may appeare by this , because it standes not with the doctrine of Gods predestination . Two twinnes begotten of the same parents , and borne both at one and the same time , by the iudgement of Astrologians must haue both the same life and the same death , and be euery way alike both in goods and good name : yet we see the contrarie to be true in Iacob and Esau , who were borne both of the same parents at one time . For Iacob tooke Esau by the heele , so as there could not be much difference b●tweene them in time : yet for all this Esau was a fierce man and wilde , giuen to hunting ; but Iacob was milde of nature , and liued at home : the one had fauour at Gods hand and was in the couenant , but God kept backe that mercie from the other . Againe , in a pitcht field are slaine a thousand men at one and the same time : nowe if we consider the time of their births it may be , they were borne at a thousand sundrie times , and therefore vnder so many diuers positions of the heauens and so by the iudgement of all Astrologers should haue all diuers and sundrie liues and endes : but we see according to the determination of the counsell of God , they haue all one and the same end : and therefore this must admonish all those that are brought vp in schooles of learning , to haue care to spend th●●r times in better studies : and it teacheth those that are fallen into any manne● of distresse , not to haue recourse vnto these fonde figure-casters . For their astrologicall iudgements are false and foolish , as wee may see by the two former examples . Thirdly , the knowledge of God is one of the most speciall points in Christian religion : & therefore the Lord saith , Let him that reioice , reioice in this , that he vnderstandeth and knoweth me . For I am the Lord which shewe mercy and iudgement in the earth . And our Sauiour Christ saith , This is life eternall to knowe thee , the onely very God , and whome thou hast sent Iesus Christ. Now Gods predestination is a glasse wherein we may behold his maiestie . For first , by it we see the wonderfull wisdome of God , who in his eternall counsell did foresee and most wisely sette down the state of euery man : secōdly his omnipotencie , in that he hath power to saue and power to refuse whome he will : thirdly his iustice and mercy both ioyned togither in the exequution of election : his mercy in that he saueth those that were vtterly lost ; his iustice in that he ordained Christ to bee a mediatour to suffer the curse of the lawe , and to satisfie his iustice for the elect : fourthly his iustice in the exequution of the decree of Reprobation ; for though hee decreed to holde backe his mercie from some men , because it so pleased him , yet he condemneth no man but for his sinnes . Now the consideration of these and the light points , bring vs to the knowledge of the true God. The vses which concerne our affections are these . First the doctrine of predestination ministers to all the people of God matter of endlesse consolation . For considering Gods election is vnchangeable , therefore they which are predestinate to saluation can not perish : though the gates of hell preuaile against them so as they be hardly saued , yet shall they certenly be saued ; therefore our Sauiour Christ saith , that in the latter daies shall arise false Christs and false prophets , which shal shew great signes and wonders , so that if it were possible they should deceiue the verie elect . In which wordes he takes it for granted , that the elect of God can neuer finally fall away . And hereupon he saith to his disciples when they reioyced that the deuils were subiect to them , rather r●ioice that your names are written in heauen . And S. Paul speaking of Hymeneus and Alexander , which had fallen away from the faith , least the church would be discouraged by their fall , because they were thought to be worthy men and pillars of the Church ; he doth comfort them from the very gounde of elect●on , saying , The foundation of God remaineth sure and hath this seale : The Lo●d k●●●eth who are his . Where Gods election is compared to the foundation of an house , the building whereof may be shaken , but the groundworke stande●h fast : and therefore Paul saith further , Who shall lay any thing to the cha●ge of Gods elect ? Nowe then that wee may haue comfort in distresse , and some thing to stay vpon in all our troubles : we in this world are as straungers in a farre countrie : our passage homeward is ouer the sea of this worlde : the shippe wherein we saile is the Church : and Satan stirres vp many blasts of troubles and temptations● and his purpose is to sinke the shippe , or to driue it on the rocke ; but we must take the anchor of hope and fas●en it in heauen vpon the foundation of Gods election : which beeing done , wee shall passe in s●fetie and reioice in the midst of all stormes and tempests . Secondly wheras God refuseth some men and leaues them to themselues , it serues to strike a feare into euery one of vs whatsoeuer : we lie , as S. Paul saith in the like ca●e , the Iewes beeing the naturall branches are broken off through vnbeleefe , and thou standest by faith : be not high m●nded , but feare . This indeede was spoken to the Romanes , but we must also lay it vnto our hearts . For what is the best of vs , but a lumpe of clay ? and howsoeuer in Gods counsell we are chosen to saluation , yet in our selues we are all shut vp vnder vnbeleefe , and are fit to make vessels of wrath . Our Sauiour Christ calleth Iudas a deuill , and we know his leud life and fearefull end : now what are we better then Iudas by nature ? If we had bin in his stead , without the speciall bles●ing of God , we should haue done as he did : he betraied Christ ; but if God leaue vs to our selues , we shal not onely betray him , but by our sinnes euen crucifie him a thousand waies . Furthermore , let vs bethinke our selues of this , whether there be not already condemned in hell , who in their liues were not more grieuous of●endours then we . Esai calleth the people of his time a people of Sodom & Gomorrha ; giuing the Iewes then liuing to vnderstand , that they were as bad as the Sodomites , & as the people of Gomorrha , on whome the Lord had shewed his iudgements long before . If this be true , then let vs with feare and trembling be thankfull to his maiestie that he hath preserued vs hitherto from deserued damnation . The vses which respects our liues and conuersations are manifold . First , seeing God hath elected some to saluation , & hath also laid downe the meanes in his holy word wherby we may come to the knowledge of our particular election , we must therfore as Saint Peter counselleth vs , giue all diligence to make our election sure . In the world men are carefull and painefull ynough to make assurance of landes and goods to themselues and to their posteritie : what a shame is it then for vs , that we should be slacke in making sure to our selues the election of God , which is more worth then all the world beside ? and if we shall continue to be slacke herein , the leases of our lands and houses and all other temporall assurances shall be bills of accusation against vs at the day of iudgement to condemne vs. Secondly , by this doctrine we are taught to liue godly and righteously in this present world ; because all those whome God hath chosen to saluation , he hath also appointed to liue in newnesse of life , as Saint Paul saith , God hath chosen vs in Christ before the foundation of the world , that we should be holy and without blame before him . And againe , We are created in Christ Iesus vnto good workes , which God hath ordained that we should walke in them . And , God hath chosen you to saluation through sanctification of the spirit and faith of the truth . The Elect are vessells of honour : and therefore all those that will be of the number of the Elect , must carrie themselues as vessells of honour . For so long as they lie in their sinnes they be like vessells of dishonour , imploying themselues to the most base seruice that can be , euen to the seruice of the deuill . The sunne was ordained to shine in the day , and the moone in the night , and that order they keepe ; yea euery creature in his kinde obserueth the course appointed vnto it by creation , as the grasse to grow , and trees to bring forth fruit : now the elect were ordained to this ende to lead a godly life ; and therefore if we would either perswade our selues or the world , that we are indeede chosen to saluation , we must be plentifull in all good workes , and make conscience of euery euill way : and to doe otherwise , is as much as to chaunge the order of nature , and as if the sunne should cease to shine by day and the moone by night . Thirdly , when God shall send vpon any of vs in this world crosses and afflictions , either in bodie or in minde , or any way else ( as this life is the vaile of miserie and teares , and iudgement must beginne at Gods house ) we must learne to beare them with all submission and contentation of minde . For whome God knew before , them he hath predestinate to be made like vnto his sonne . But wherein is this likenes ? Paul saith , in the fellowship of his afflictions , and in a conformitie to his death . And the consideration of this , that afflictions were ordained for vs in the eternall predestination of God , must comfort our hearts , and restraine our impatience so oft as we shall goe vnder the burden of them . Hence againe we learne , that they which perswade themselues that they are in the fauour of God , because they liue at ease in wealth and prosperitie , are farre deceiued . For Saint Paul saith , God suffereth with long patience the vessells of wrath prepared to destruction , to make knowne his power and to shew forth his wrath on them . This beeing so , no man then by outward blessings ought to plead that he hath the loue of God. Sheepe that goe in fat pastures come sooner to the slaughterhouse then those which are kept vpon the bare common : and they which are pampered with the wealth of this world , sooner forsake God , and therefore are sooner forsaken of God , then others . Salomon saith , No man knoweth loue or hatred , that is , by outward things : for all things come alike to all : the same condition is to the iust and to the vniust , to the wicked and good , to the pure and polluted . Lastly , it may be an offence vnto vs , when we consider that the doctrine of the Gospel is either not knowne , or else despised and persecuted of the whole world ; but we must stay our selues with this consideratiō , that nothing comes to passe by chance ; that God knowes who are his ; and that there must be some in the world , on whome God hath in his eternall counsell purposed to manifest his power and iustice . Againe , Ministers of the Gospel may be discouraged , when after long preaching they see little or no fruit of their labours : the people whome they teach remaining as blind , impenitent , and vnreformed as euer they were . But they must also consider , that it is the purpose of God to choose some to saluation and to refuse others : and that of the first , some are called sooner some later , and that the second beeing left to themselues neuer come to repentance . To this Paul had regard when he said , If our Gospel be hid , it is hid to them that perish . And againe , We are vnto God the sweete sauour of Christ in them that are saued and in them that perish . Hitherto I haue deliuered the truth of this weightie point of religion , which also is the doctrine of the church of England : now it followeth that we should consider the falshoode . Sundrie Diuines haue deuised , and in their writings published a new frame or platforme of the doctrine of Predestination : the effect whereof is this . The nature of God ( say they ) is infinite loue , goodnesse , and mercie it selfe : and therefore he propounds vnto himselfe an ende answerable thereunto , and that is the communication of his loue and goodnesse vnto all his creatures . Now for the accomplishing of this supreame and absolute ende , he did foure things . First he decreed to create man righteous in his owne image : secondly , he foresaw the fall of man after his creation , yet so , as he neither willed nor decreed it ; thirdly , he decreed the vniuersall Redemption of all and euery man effectually by Christ , so be it they will beleeue in him : fourthly , he decreed to call all and euery man effectually , so as if they will , they may be saued . This beeing done , he in his eternall counsel foreseeing who would beleeue in Christ , did thereupon elect them to eternall saluation : and againe foreseeing who would not beleeue but contemne grace offered , did thereupon also decree to reiect them to eternall damnation . This platforme howsoeuer it may seeme plausible to reason , yet indeed it is nothing els but a Deuise of mans braine : as will appeare by sundrie defects & errours that be in it . For first whereas it is auouched that Adams fall came by the bare prescience of God , without any decree or will of his , it is a flat vntruth . The putting of Christ to death was as great a sinne as the fall of Adam ; nay in some respects greater . Now that came to passe not onely by the foreknowledge of God , but also by his determinate counsell . And therefore as the Church of Ierusalem saith , Herod and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together to doe whatsoeuer thine hand and thy counsell had determined before to be done : so may we say , that Adam in his fall did nothing but that which the hand of God and his counsell had determined before to be done . And considering the will of God extends it selfe to the least things that are , euen to sparrowes ; whereof none doe light vpon the ground without our heauenly father , how can a man in reason imagine that the fall of one of the most principall creatures that are , shall fall out altogether without the will and decree of God. And there can be nothing more absurd then to seuer the foreknowledge of God from his counsel or decree . For by this meanes , things shall come to passe God a nilling , or not knowing , or not regarding them . Now if any thing come to passe God nilling it , then that is done which God would not haue done ; and to say so , is to bereaue him of his omnipotencie . And if we shall say that things fall out , God not knowing of them ; we make him to be imprudent , and denie his omniscience : lastly , if we shall say that a thing is done , God not regarding it ; we bring in an idol of our owne braines , and stablish the idle-god of the Epicures . But it is obiected to the contrarie , that if God any way decreed and willed the fall of Adam , then he was the author of sinne : which once to say , is blasphemie . Ans. The argument followes not . There be three actions in the will of God ; one whereby he doth absolutely will any thing and delight in it : and of all such things God himselfe is the author . The second is , 2 wholly or absolutely to Nill a thing : and all things thus nilled , can not possibly come to passe , or haue the least beeing in nature . There is also a third action which comes as a meane betweene the two former , 3 which is remissely or in part both to nill and will a thing ; wherby though God approoue not euill as it is euill , and therefore doth it not : yet he willeth the permitting of it to be done by others , or the being of it ; because in respect of God that decreeth the permitting of euill , it is good that there should be euill . And on this manner and no otherwise God willed the fall of Adam : and therefore in the reason of any indifferent man , though he decreed the fall , yet shall he be free from the blame thereof , which lies wholly vpon the doer ; these two caueats alwaies remembred : first that God by his will did not constraine or force the will of Adam to sinne , or infuse into it any corruption ; and that therefore he sinned willingly and freely , onely by the a necessitie of immutabilitie , and not by the necessitie of coaction : secondly that God willed the fall for a most worthie ende , which was , to lay downe a way tending to the manifestation both of iustice and mercie . Againe , it is alleadged that if God willed Adams fall , then his will is flat contrarie to it selfe , because he wills that which he had by expresse commandement forbidden . Answ. Indeede if God should both will and forbid one and the same thing , in one and the same respect , there should be a contradiction in Gods will : but that God doth not . He forbad Adams fall , as it was sinne : for so in euery commandement sinne as it is sinne is condemned and punished : and yet because it was in a new respect , a meanes of manifesting his glorie , who is able to bring light out of darknesse ; therefore he willingly decreed the permission of it . Incest as it is sinne , it is condemned in the seuenth commandement , and punished with death : yet as incest was a punishment of Dauids adulterie , God is said to take his wiues and to giue them to his sonne Absolom . Some againe , as it appeares by their writings , feare to ascribe vnto God so much as a permission of Adams fall : but no doubt they are deceiued . For if these rules be true ; that God is omnipotent : that he works all things that are by the counsell of his will , and gouernes them : that he hath care and regard ouer man : that nothing is hid from him : that he is vnchangeable , there must needes be permission of euill . If the deuill could not enter so much as into an heard of swine without Christs permission , shall we thinke that he could compasse the fall and ouerthrow of man , without a permission ? Indeede to permit , is not to hinder euill when one may ; and with men it is a fault , but not with God , because he is not bound to hinder the euill which he permits . The second fault is , that they make the Prescience of mans faith and vnbeleefe , to be the b impulsiue cause of Gods decree . For they say that God eternally decrees to saue or refuse men , because he did foresee that they would beleeue or not beleeue . But indeede it is a manifest vntruth . Among the causes of all things that are , there is an order set downe by God himselfe , in which order some causes are highest some lowest , some in the midst . Now the highest cause of all is that , which ouerrules all and is ouerruled of none : and that is Gods will , beyond which there can be no higher cause : for God is placed aboue all , and subiect to none . And this very will of his is the cause of all things that haue beeing : for we must not imagine that a thing first of all existeth , and then afterward is willed of God ; but first of all God wills a thing , and then afterward it comes to haue a beeing . Now to say that foreseene faith or vnbeleefe are the moouing causes whereby God was induced to ordaine men either to saluation or to iust damnation , is to vndoe this diuine order of causes , and to displace the linkes ; in that Gods will is made a secondarie or middle cause subordinate to other causes placed aboue it : yea this is to make the will of God to depend vpon the qualitie and condition of the creature , whereas contrariwise all things depend vpon Gods will. Againe , Paul saith that God hath opened the mystery of his will , according to his good pleasure , which he had purposed to himselfe : whereby he makes a distinction betweene the creature and the Creatour . Men , when they purpose the doing of any thing , borrow reasons of their purposes and wills out of themselues from th● things to be done ; because mans bare will is no sufficient cause to warrant the doing of this or that , in this or that manner , vnlesse there be iust reason . But Gods will is a simple and absolute rule of righteousnesse , and a thing is good , so farre forth as God wills it . Therefore there is no cause , why he should goe forth of himselfe for externall inducements and reasons of his eternall counsell : his very will in himselfe is a sufficient reason of all his purposes and decrees . And hereupon Paul saith , that Gods purpose was in himselfe , to shew that there is no dependance of his will vpon the creature , and that in ordering and disposing of his decrees he had no reference or respectiue consideration of the qualities and workes of men . Thirdly by this doctrine , there is fastened vpon God want of wisdome , who is wisdome it selfe : and that is very absurd . A simple man that hath in him but a sparke of the wisdome of God , first of all intends with himselfe the ende and euent of the businesse to be done , and then afterward the means whereby the ende is accomplished : but in this platforme God is brought in , in the first place to foresee and consider with himselfe the meanes which tende to the ende , namely faith and vnbeleefe of men , and then afterward to determine with himselfe what shall be the ende and finall condition of euery man either in life or death : as if a man should purpose with himselfe to build an house without any consideration of the ende why ; and afterward conceiue with himselfe the particular vses to which he will applie it . Fourthly hence it followeth , that faith shall not onely be an instrument , but also an efficient cause in the acte of iustification of a sinner before God. For the cause of a cause is also the cause of the thing caused ; but foreseene faith is an impulsiue cause whereby God was mooued to choose some men to saluation ( as it is saide : ) and therefore it is not onely an instrument to apprehend Christs righteousnesse , but also a cause or meanes to mooue God to iustifie a sinner ; because iustification proceedes of Election which comes of foreseene faith : now this is erroneous by the doctrine of all Churches , vnlesse they be Popish . Fifthly , this doctrine takes it for graunted , that all both young and olde , euen Infants that die in their infancie , haue knowledge of the Gospell , because both faith and vnbeleefe in Christ presuppose knowledge of our saluation by him : considering that neither ordinarily , nor extraordinarily men beleeue or contemne the thing vnknowne . But how false this is , euen common experience doth shew . Lastly , this platforme quite ouerthrowes it selfe . For whereas all men equally corrupt in Adam , are effectually both redeemed and called , the difference betweene man and man , standes not in beleeuing or not beleeuing , for all haue power to beleeue : but in this properly , that some are confirmed in faith , some are not . Now when all without exception are indued with grace sufficient to saluation , I demaund why some men are confirmed in grace , and others not confirmed ; as also of Angels , some were confirmed and stand , and some not confirmed , fell ? No other reason can be rendered but the will of God. And to this must all come , striue as long as they will , that of men beeing in one and the same estate some are saued , some iustly forsaken , because God would . Againe , as the foreseeing of ●aith doth presuppose Gods giui●g of faith , vnlesse men will say it is naturall : so the foreseeing of faith in some men alone , doth presuppose the giuing of faith to some men alone . But why doth not God conferre the grace of constant faith to all ? no other reason can be rendered , but because he will not . Thus then those men whose faith was foreseene , are saued , not because their faith was foreseene , but because God would . The third fault is , that they ascribe vnto God a conditionall Purpose or counsell , whereby he decrees that all men shall be saued , so be it they will beleeue . For it is euery way as much against common sense , as if it had bin saide , that God decreed nothing at all concerning man. A conditionall sentence determines nothing simply but conditionally , and therefore vncertenly : and when we speake of God , to determine vncertenly , is as much as if he had determined nothing at all , specially when the thing determined is in the power of mans wil , and in respect of God , the decree may come to passe or not come to passe . Men , if they might alwaies haue their choise , desire to determine of all their affaires simply without condition : and when they doe otherwise it is either because they know not the euent of things , or because things to be don are not in their power . No reason therefore that we should burden God with that , whereof we would disburden our selues . Againe , the maiestie of God is disgraced in this kind of decree . God for his part would haue all men to be saued : why then are they not ? men will not keepe the condition and beleeue . This is flat to hang Gods will vpon mans will , to make euery man an Emperour , and God his vnderling , and to change the order of nature by subordinating Gods will which is the first cause to the will of man , which is the second cause : whereas by the very law of nature , the first cause should order and dispose the second cause . But for the iustifying of a conditionall decree it is alleadged , that there is no eternall and hidden decree of God beside the Gospel , which is Gods predestination reuealed . Ans. It is an vntruth . There be two wills in God , a one whereby he determineth what he will doe vnto vs or in vs : the other , b whereby he determineth what we shall doe to him : Now Predestination is the first : whereupon it is commonly defined to be the preparation of the blessing of God , whereby they are deliuered which are deliuered , and the Gospel is the second . Againe , Predestination determines who they are , and how many which are to be saued , and hereupon Christ saith , I know whom I haue chosen : but the Gospel rather determines what kind of ones and how they must be qualified which are to be saued . Lastly , Predestination is Gods decree it selfe : and the Gospel is an outward meanes of the execution of it : and therefore though the Gospel be propounded with a condition● yet the decree of God it selfe , may be simple and absolute . The fourth defect , is the opinion of Vniuersall sauing grace , a●pertaining to all and euery man : which may be fitly tearmed the Schoole of vniuersall Atheisme . For it pulls downe the pale of the Church , and laies it wast as euery common field : it breeds a carelesnes in the vse of the means of grace , the word and Sacraments ; when as men shall be perswaded that grace shal be offered to euery one effectually , whether he be of the Church or not , at one time or other , wheresoeuer or howsoeuer he liue : as in the like case , if mē should be told that whether they liue in the market towne or no , there shall be sufficient prouision brought them , if they will but receiue it and accept of it , who would then come to the market ? Vniuersall grace hath three parts . Vniuersall Election : vniuersall Redemption : vniuersall Vocation . Vniuersall Election of all and euery man , is a witlesse conceit : for if men vniuersally be appointed to grace without exception , then there is no electing or choosing of some out of mankind to grace : and if some alone be appointed to grace , as it must needes be in election , then is not grace vniuersall . And it is flat against the word of God. For Christ auoucheth plainely that fewer be chosen then called , and ( as afterward we shall see ) all are not called . And he further saith , that all which are giuen vnto him shall be one with him and haue life euerlasting : but all men shall not be one with him and haue life euerlasting : and therefore all men are not giuen to Christ of the father , that is , ordained to saluation . And the Scripture saith , that all mens names are not written in the booke of life : and that the kingdome of heauen was not prepared for all . And whereas men build this their vniuersall election vpon the largenesse of the promise of the Gospel : vpon the like ground they might as well make an vniuersall decree of Reprobation , whereby God decrees all men to be damned indefinitely vpon this condition , if they doe not beleeue . Now if vniuersall Reprobation be absurd , as it is indeede ; then vniuersall Election of all and euery man must take part therewith . As for the vniuersall Redemption of all and euery man , it is no better then a forgerie of mans braine . There shall be many in the day of iudgement of whome Christ shall say , that he neuer knew them . Againe he saith , He which beleeueth not is alreadie iudged , and the wrath of God abides vpon him . But if all were effectually redeemed , & onely condemned for not beleeuing in Christ , it should haue beene saide that they are alreadie iudged , and that the wrath of God not abides but returnes vpon them . Christ makes no intercession for the world : and therefore his redemption is not effectuall to all men . For the intercession is the meanes of applying the satisfaction . If it be saide that by the world is meant onely contemners of grace , it appeares to be otherwise in that Christ opposeth the world to them which are the fathers , and are giuen to Christ by him : thereby signifying that by the world he meanes all such as are not the fathers , and were neuer giuen to Christ. And he laies downe his life for his sheepe : now the sheepe haue all these brands or marks ; they heare his voice , they know him , they follow him , they shall not perish , none shall pluck them out of Christs hands : and these are onely such of whom Paul saith ; Who shal lay any thing to the charge of Gods elect : it is God that iustifieth who shall condemne ? And if this should be true , that Christ was crucified and died no lesse to make satisfaction for the sinnes of the damned , then for the sinnes of Peter and Paul and the rest of the Saints , it followes necessarily that all their sinnes are forgiuen : considering that remission of sinne depends inseparably vpon satisfaction made to Gods iustice for sinne : and satisfaction doth necessarily abolish all fault . We graunt that Christs death is sufficient to saue many thousand worlds : we graunt againe it is euery way most effectuall in it selfe : but that it is effectuall in , or vnto the person of euery man , that we denie . For if it were thus effectual , then it should be applied to the person of euery man , as to Cain , Iudas , Nero , Heliogabalus , &c. euen as the plaister is laid to the sore : beeing applied , Christs righteousnes should be imputed for the iustification and sanctification of all and euery mā : and thus some iustified before God and sanctified should after goe to hell and be damned , whereas Dauid , neuer so much as dreaming of this diuinitie saith , that they are blessed which haue the pardon of their sinnes : and Paul , that they which are iustified haue peace with God. But let vs heare what reasons may be alleadged to the Vniuersalitie of redemption : I. Ezechiel 33. v. 11. As I liue saith the Lord , I will not the death of the wicked : but , that the wicked returne from his wicked way . Answ. The place is to be vnderstood not simply but in respect ; of the twaine God rather wils the repentance of the sinner then his death . Againe , he wills not death as it is the destruction of his creature ; and so this place may be vnderstood : yet neuertheles he wills the same as it is a means of manifestation of his iustice : and therefore the prophet Esai saith , that God createth euill . II. 1. Tim. 2. God would haue all men to be saued and come to the acknowledgement of the truth . Ans. The place is meant not of the persons of all particular men , but of the orders and kinds of men . For in the first verse Paul exhorted Timothie that praier should be made for all men : and in the second verse opening his owne meaning , he addeth these wordes , for kings and all that be in authoritie : as though he should say , wee must pray not onely for priuate men and for the common people , but also for publike persons , though they persecute the Gospell . But why ? because in that very order God hath his elect which shall be saued . And on this manner Paul expounds himselfe elsewhere . There is neither Iewe nor Grecian : there is neither bond nor free : there is neither male nor female : for ye are all one in Christ. III. Rom. 11. v. 32. God hath shut vp all in vnbeleefe that he might haue mercy on all . Ans. The word all , must be vnderstood of all that are to be saued , both of Iewes and Gentiles , as the article added to all importeth , and the meaning is , that God will saue all whome hee purposeth to saue of his mercy , and not of their merit , because al are sinners as well Iewes as Gentiles : thus Paul expoundes himselfe , Galat. 3.22 . The scripture hath concluded all vnder sinne , that the promise by the faith of Iesus Christ should be giuen to them that beleeue . And if wee should expound the worde all , for euery particular man , as some would haue it , Paul must contradict himselfe , who said before that God would haue mercie on whome hee will haue mercy , and whome he will he hardeneth , and in this very chapter his drift is to prooue the reiection of the Iewes , and the calling of the Gentiles . IV. Ioh. 3. 16. God so loued the world that he hath giuen his onely begotten sonne , that whosoeuer beleeueth in him shall not perish but haue euerlasting life : and Ioh. 6. ●1 . I will giue my flesh for the life of the world . Answ. By world , wee must not vnderstand euery particular man in the worlde , but the Elect among the Iewes and Gentiles : for in both these places Christ doth ouerthwart the conceit of the Iewes , which thought that they alone were loued of God , and not the Gentiles . And howe this word is to be vnderstood in the newe testament , Paul doeth fully declare . Rom. 11. v. 12. If ( saith he ) the fall of them , that is , the Iewes , be the riches of the worlde , and the diminishing of them the riches of the Gentiles , &c. and v. 15. If the casting away of them be the reconciling of the worlde , what shall the receiuing be but life from the dead . Where by the worlde , hee vndestandes the bodie of the Gentiles in the last age of the world . And thus he fully declares his owne meaning , when he saith to the Corinthians , God was in Christ reconciling the world vnto himselfe . V. Rom. 14. v. 15. Destroy not him with thy meate for whome Christ dyed . 2. Pet. 2.1 . Denying the Lord that bought them , and bring vpon themselues swift damnation . Therefore Christ died for them also which are condemned . Answ. The reason is not good . For in these and such like places the scripture speakes of men , not as they are indeede before God , but as they are in appearance and profession , and as they are in the acceptation with men . For so long as a man holdes and imbraces the Christian faith , so long in the iudgement of charitie wee must esteeme him to be one that is redeemed by Christ , though indeede he be not . And this is the meaning of Peter when he saith , that false prophets denie the Lord that bought them . IV. In the preaching of the gospell grace is freely offered not onely to the Elect , but to all men indifferently : and God in offering grace deludes no man : and therefore Christs death appertaines and belongs to all men indifferently . Answer . The preaching of the Gospell is an ordinance of God appointed for the gathering togither and the accomplishment of the number of the elect : and therefore in the ministerie of the word , grace and saluation is offered principally and directly to the elect ; , and onely by consequent to them which are ordained to iust damnation : because they are mingled with the elect in the same societies : and because the ministers of God , not knowing his secret counsell , in charitie thinke all to be elect . And though God in offering grace doe not conferre it to all , yet is there no delusion . For the offering of grace doth not onely serue for the conuersion of a sinner , but also to be an occasion by mens fault of blinding the minde and hardening the heart , and of taking away excuse in the day of iudgement . To conclude this point ; Vniuersall redemption of all men , we graunt : the Scripture saith so : and there is an vniuersalitie among the elect and beleeuers : but vniuersall Redemption of all and euery man as well the damned as the elect and that effectually , wee renounce as hauing neither footing in the scripture , nor in the writings of any ancient and orthodoxe diuine , for many hundred yeares after Christ , his wordes not depraued and mistaken . As for Vniuersall vocation , it is of the same kinde with the former● because it is slatte against the word of God in which is fully set downe a distinction of the whole world from the creation to the daies of Christ , into two parts : one , the people of God beeing receiued into the couenant : the other , ( beeing the greatest part of the worlde ) No-people , and forth of the couenant . From the beginning of the world to the giuing of the lawe , the Church was shut vp in the families of the Patriarches : and the couenant in the verie familie of Abraham was restrained to Isaak : and the members of these families , for this cause , were called the sonnes of God : the rest of the world beside being tearmed as they were indeede , the sonnes of men . From the giuing of the lawe til Christ , the nation of the Iewes was the Church of God , and the rest of the world beside , no people of God. And therefore Esai calls them prisoners and them that are in darkenesse : and Ose , Such as are without mercie and no people : and Zacharie , Such as are not ioyned to the Lord : and Paul. Such as are set to walke in their owne waies , being without God and without Christ in the world . And this distinction betweene Iewe and Gentile stood till the very ascension of Christ. And hereupon when he was to send his disciples to preach , hee charged them not to goe into the way of the Gentiles ; and not to enter into the cities of the Samaritanes , but rather to goe to the lost sheepe of the house of Israel : and when the woman of Canaan made request for her daughter , he gaue a deniall at the first vpon this distinction , saying , It is not meete to take the childrens bread and giue it vnto dogges : and againe , I am not sent but vnto the lost sheepe of the house of Israel . It wil be said , that this distinction arose of this , that the Gentiles at the first fell away from the couenant , & contemned the Messias . It is true indeede of the first heades of the Gentiles the sonnes of Noe : but of their posteritie it is false , which in times following did not so much as heare of the couenant , and the Messias . The Prophet Esai saith of Christ , A nation that knewe not thee , shall runne vnto thee . And Paul speaking to the Athenians saith , that the times of this their ignorance God regarded not : but now admonisheth all men euery where to repent : and to the Romanes he saith , that the mysterie touching Christ and his benefits was kept secret since the worlde began , and nowe opened and published among all nations . And if the Gentiles had but knowne of the Messias , why did not their Poets and Philosophers who in their writings notoriously abuse the Iewes with sundrie a nickenames , at the least signifie the contempt of the Redeemer . Wherefore to holde , and much more to auouch by writing , that all and euery one of the heathen were called , it is most absurde : and if it were so , the Caniballs and the sauadge nations of America should haue knowne Christ without preaching which by the histories of the discouerie of those countries , is knowne to be false . Againe , if the : Vocation of euery man bee effectuall , then faith must bee common to all men either by nature or by grace , or both : now to say the first , namely that the power of beleeuing is common to all by nature , is the heresie of the Pelagians , and to say it is common to all grace , is false . All men haue not faith , saith Paul : nay many to whome the Gospell is preached , doe not so much as vnderstand it and giue assent vnto it ; Satan blinding their mindes that the light of the glorious gospell of Christ should not shine vnto them : and to saie that faith is partly by nature & partly by grace , is the condēned heresie of the semi-Pelagian : for we can not so much as thinke a good thought of our selues . The last defect in the platforme is , that they ascribe vnto God a wrong end of his counsels : namely the communication of mercie or goodnesse in eternal happines . For the absolute and soueraigne ende of all Gods doings must bee answerable to his nature , which is not mercie and loue alone , but also iustice it selfe : and therefore the right ende is the manifestation of his glorie both in iustice and mercie by the expresse testimonie of scripture . Againe , if the communication of his goodnes were the highest end of all his counsells , all men without exception should be saued , because God can not be frustrated of his end and purposed : & if but one man be damned , he is damned ; either because God will not saue him , or because he can not . If they say he will not , then is he changeable ; if he can not , then is he not omnipotent , considering his purpose was to conuey happinesse to all creatures . Thus much of the efficient cause of the Church , namely Gods predestination : which doctrine could not here bee omitted considering no man can beleeue himselfe to be a member of the Church , vnlesse withall hee beleeue that he is predestinate to life euerlasting . Nowe wee come to the second point , namely the Mysticall vnion , which is the very forme of the Church , whereby all that beleeue are made one with Christ. To the causing of this vnion two things are required , a Donation or giuing of Christ vnto that man , which is to bee made one with him : and a Coniunction betweene them both . Of the first , the Prophet Esai saith , Vnto vs a child is borne , and vnto vs a sonne is giuen : and Paul , Who spared not his owne sonne , but gaue him for vs all : how shall he not with him giue vs all things also ? And touching it sundrie points must be considered . The first is , what is meant by this giuing ? Ans. It is an action or worke of God the Father by the holy ghost , whereby Christ as redeemer in the appointed time is really communicated to al ordained to saluation in such manner , that they may truely say , that Christ himselfe withall his benefits is theirs , both in respect of right thereto , and in respect of all fruit redounding thence , and that as truely as any man may say that house and land giuen him of his ancetours is his owne both to possesse and to vse . The second point is , what is the very thing giuen ? Answ. Whole Christ God and man is giuen , because his humanitie without his godhead , or the godhead without the humanitie doth not reconcile vs to God. Yet in this giuing there must be a diuers consideration had of the two natures of Christ● for the communication of the godhead is merely energeticall , that is , onely in respect of operation ; in that it doth make the manhood personally vnited vnto it to be propitiatorie for our sinnes and meritorious of life eternall . And to auouch any communication of the godhead in respect of essence , were to bring in the heresie of the Maniches , and to maintaine a composition and a commixtion of our natures with the nature of God. Againe , in the manhood of Christ wee must distinguish betweene the subiect it selfe , the substance of body and soule , and the blessings in the subiect which tend to our saluation . And the communication of the aforsaid manhood is in respect of both , without separation : for no man can receiue sauing vertue from Christ , vnlesse first of all he receiue Christ himselfe , as no man can haue the treasure hid in the fielde , vnlesse first of all he haue the fielde : and no man can be nourished by meate and drinke vnlesse first of all he receiue the substance of both . And this is the cause why not onely in the preaching of the worde but also in the institution of the Lords supper , expresse mention is made , not onely of Christs merit , but also of his verie bodie and blood , whereby the whole humanitie is signified , as appeares by that place where it is said , that the Word was made flesh . And though the flesh of it selfe profit nothing as S. Iohn saith , yet as it is ioyned to the godhead of the sonne and doth subsist in his person , it receiueth thence quickening vertue , to reuiue and renue all those to whome it shall be giuen . Lastly , among the blessings that are stored vp in the manhood of Christ for our saluation , some are giuen vnto vs by imputation , as when wee are iustified by the righteousnesse indeede inherent in his manhoode , but imputed vnto vs : some by infusion , as when holinesse is wrought in our heartes by the spirit , as a fruite of that holinesse which is in the manhood of Christ , and deriued from it , as the light of one candle from another . The third point is , in what manner Christ is giuen vnto vs. Ans. God the father giueth Christ vnto his Church not in any earthly or bodily manner , as when a king bestoweth a gift with his owne hand , and putteth it into the hand of his subiect : but the manner is altogether celestiall and spirituall : partly because it is brought to passe by the meere diuine operation of the holy Ghost : & partly because in respect of vs , this gift is receiued by an instrument which is supernaturall , namely , faith , whereby we lay hold on , and applie vnto our selues the Euangelicall promises . And this manner of giuing may be conceiued thus . A man that neuer stirred foote out of England holds and enioyes land in Turkie : but how comes it to be his ? Thus : the Emperour was willing and content to bestow it ; and the man for his part as willing to accept and receiue it : and by this meanes that which at the first was the Emperours , by mutuall consent becomes the mans . In the same manner God the Father hath made an Euangelicall couenant with his Church : in which of his mercie he hath made a graunt of his owne sonne vnto vs , with righteousnesse and life euerlasting in him : and we againe by his grace accept of this graunt and receiue the same by faith : & thus by mutuall consent according to the tenour of the couenant , any repentant sinner may truly say , though I now haue mine aboad vpon earth , and Christ in respect of his manhood be locally in heauen ; yet is he truly mine to haue and to enioy , his bodie is mine , his blood is mine . As for the giuing & receiuing of the bodie & blood of Christ in bodily manner ( which the Papists maintaine in auouching the reall transubstantiation of bread and wine in the sacrament into the bodie and blood of Christ , and the Lutherans also in teaching that his bodie and blood is substantially either in , or with , or vnder the bread and wine ) is an erroneous conceit flat opposite to sundrie points of the Cbristian faith . For Christ to this very houre retaineth still the essence and essentiall properties of a true bodie , and we beleeue that really and visibly he ascended into heauen , and there abides till his second comming to the last iudgement : who then hauing but common reason would imagine a communication of the bodie of Christ pent vp in the element of bread , and conueyed into our bodies by the mouth and stomacke . The third point is , whether we are not lords of Christ , he being thus giuen vnto vs. Ans. No : for this donation is not single but mutuall . As Christ is giuen to vs , so we againe are giuen to Christ , as he himselfe saith , Those whome thou hast giuen me , Father , I haue kept . And we are giuen vnto him in that our bodies and soules are made his not onely as he is God , but also as he is our redeemer : and our sinnes with the guilt thereof are made his by imputation , and the punishment thereof is wholly laid vpon him . This is all the dowrie which the Church , beeing the spouse of Christ , hath brought vnto him . The fifth point is , how any man in particular may know that Christ is giuen vnto him of the Father . Ans. When God giues Christ to man , he withall giues man grace and power to receiue Christ , and to apprehend him with all his benefits : and this we doe when we vtterly renounce our selues , this world and all things therein , bewaile our sinnes past , resting on the death of Christ for the pardon of them al , and as it were with both the armes of faith catching holde vpon him in all estates , both in life and death . When the heart of any man is truely disposed and inclined to doe these and the like things , wee may truely say , that God hath giuen him grace to receiue Christ. The second thing required to make vs one with Christ is , the Mysticall vnion , which is a Coniunction wherby Christ & his Church are actually coupled into one whole Mystical bodie . Now that we may the better cōceiue the nature of it , sundrie questions are to be mooued . The first , what kinde of coniunction this is . Ans. In the scripture we meete with three kinde of coniunctions . The first is , coniunction in nature , when sundrie things are coupled by one and the same nature . As the Father , the Sonne , and the holy Ghost , being three distinct subsistances are all one , and therefore ioyned in one godhead or diuine nature . Nowe Christ and the beleeuer are not ioyned in nature : for thē they twaine should haue one bodie and soule . The second coniunction is in person , when things in nature different , so concurre togither , that they make but one person ; as the bodie and soule make one man : and the godhead of the sonne with his manhood make but one Christ : in whome there is an vnion of distinct natures with vnity of person . Nowe Christ and a Christian are not ioyned in person : for Christ is one person , Peter a second , and Paul a third distinct from thē both : & so many men as there bee , so many seuerall persons . The third coniunction is in spirit ; and this is the coniunction meant in this place : whereby Christ and his Church are ioyned togither : for the verie same spirit of God that dwelleth in the manhood of Christ and filleth it with all graces aboue measure , is deriued thence and dwelleth in all the true members of the Church , and filleth them with the like graces in measure , and therefore S. Iohn saith , Hereby wee knowe that we dwell in him and he in vs , because he hath giuen vs of his spirit . Hence it followes , that the bond of this coniunction is one and the same spirit descending from Christ the head to all his members , creating also in them the instrument of faith whereby they apprehend Christ and make him their owne . The second is , what are the things vnited ? Ans. Not the bodie of the beleeuer , to the bodie of Christ , or the soule to his soule , but the whole person of the man to the whole person of Christ : yet in this order ; we are first of al & immediately ioyned to the manhood of Christ , & by the manhood to the godhead . The third question is , what is the manner of this coniunction . Answ. Wee must not thinke that Christ and his Church are ioyned by imagination , as the minde of man and the thing whereof he thinkes : or by consent of heart as one friende is ioyned with another , and as the Iewes conuerted were all of one heart and soule : or by any abode in one place , or by touching , as sea and lande are both ioyned togither and make one globe : or by any composition or cōmixtion of substances , as when many ingredients are put togither , to make one medicine . But this coniunction is altogither spirituall as the former Giuing was ; and incomprehensible to mans reason : and therefore wee must rather labour to feele it by experience in the heart , then to conceiue it in the braine . Yet neuerthelesse it shall not be amisse to consider a resemblance of it in this comparison . Suppose a man hauing the parts of his bodie disioyned farre asunder , his head lying in Italy , one arme in Germanie , the other in Spaine , and his leggs with vs in England : suppose further all these parts or quarters haue all one soule , extending it selfe vnto them all , and quickening each of them seuerally as though they were neerely ioyned togither : and though the parts be seuered many hundred miles asunder , yet the distance of place doth not hinder the coniunction , considering one and the same soule doth inlarge it selfe and giue life vnto them all . In the same manner the head of the Mysticall bodie Christ our Sauiour is nowe in heauen , and some of his members in heauen with him , and some in earth : and of these , some in England , some in Germanie , some in Italy , some in Spaine , distant many thousand miles asunder : and the spirit of God is as it were the soule of this bodie which giueth spirituall life to all the members : distance of place doth not hinder this coniunction , because the holy Ghost which linketh all the partes togither is infinite . The benefits which we receiue by this Mysticall vnion are manifold . For it is the ground of the conueiance of all grace . The first is , that by means hereof euery Christian as he is a Christian or a man regenerate hath his beginning and being in Christ , howesoeuer as he is a man hee hath his beeing and subsisting in himselfe , as Paul saith , Ye are of God in Christ. And , We are members of his bodie of his flesh and of his bones . Howe will some say can this be ? After this manner . The comparison is taken from our first parents . Eue was made of a rib taken out of Adams side , he beeing cast into a slumber : this beeing done , Adam awaked and said , This nowe is bone of my bone and flesh of my flesh Christ was nailed on the crosse and his most pretious blood was shed , and out of it arise and spring all true Christians ; that is , out of the merit of Christs death & passion , whereby they become newe creatures . Secondly , euery one that beleeueth in Christ by reason of this vnion hath an vnspeakable prerogatiue : for hereby he is first vnited to Christ , and by reason thereof is also ioyned to the whole trinitie , the father , the sonne , and the holy Ghost , and shall haue eternall fellowship with them . Thirdly , sundrie men specially Papists deride the doctrine of iustification by imputed righteousnes : thinking it as absurde , that a man should be iust by that righteousnesse which is inherent in the person of Christ ; as if we should say , that one man may liue by the soule of another : or be learned by the learning of another . But here we may see that it hath sufficient foundation . For there is a most neere and strait vnion betweene Christ and all that beleeue in him : and in this vnion Christ with all his benefits according to the tenour of the couenant of grace , is made ours really : & therfore we may stande iust before God by his righteousnesse ; it beeing indeede his , because it is in him as in a subiect ; yet so , as it is also ours ; because it is giuen vnto vs of God. Nowe there is no such vnion betweene man and man , and for that cause one man can not liue by the soule of another , or be learned by the learning of another . Fourthly frō this fountaine springes our sanctificatiō , wherby we die to sin and are renued in righteousnes and holines . Wormes & flies that haue lien dead al winter , if they be laid in the sunne in the spring time begin to reuiue , by vertue thereof : euen so , whē we are vnited to Christ , & are ( as it were ) laid in the beames of this blessed sonne of righteousnes , vertue is deriued thence , which warmeth our benummed hearts dead in sinne , and reuiueth vs to newnes of life : whereby we begin to affect and like good things , and put in practise all the duties of religion . Fifthly , hence we haue the protection of Gods angels ; for they alwaies waite and attend on Christ , and because we are made one with him , they attend vpon vs also . Lastly by reason of this vnion with Christ , euery beleeuer commeth to haue interest & to recouer his title in the creatures of God , and to haue the holy and lawfull vse of them all . For we must consider , that although Adam created in the image of God , was made lord ouer all things in heauen and earth ; yet when hee fel by eating the forbidden fruite ; he , and in him all mankind lost the title and vse of them all . Nowe therefore that a man may recouer his interest , he must first of all be vnited and made one with Christ : and then by Christ , who is Lord and King ouer all , shall hee recouer that title in the creatures of God , which hee had by creation ; and be made lord ouer them againe . But some will say , if this bee so , then a Christian man may haue and enioy all creatures at his pleasure ; and therefore the goods of other men . Ans. The reason is not good , for in this life we haue no more but a right vnto the creature , and b right in it , that is , actuall possession is reserued for the life to come . Therefore we must content our selues with our allowed portions giuen vnto vs by god , by his grace vsing them in holy manner , expecting by hope the full fruition of all things till after this life . Againe , if all title to the creatures be rocouered by Christ , it may bee demanded , whether infidels haue any interest to their goods or no ? Ans. Infidels before men are right lords of all their landes and possessions which they haue obtained by lawefull meanes ; and in the courts of men they are not to be depriued of them : but before God they are but vsurpers , because they holde them not in capite , that is , in Christ : neither haue they any holy and right vse of them , for to the vncleane , all things are vncleane . And they must first of all become members of Christ before they can hold and enioy● them aright , and vse them with good conscience . The duties which are to be learned of the doctrine of this vnion are manifolde . And first of all we are taught to purge our hands and heartes of all our sinnes , and especially to auoid all those sinnes whereby mens bodies are defiled , as drunkennesse , vncleannes , fornication : for they driue away the spirit of God from his own house , and dissolue the bond of the coniunction between Christ & vs. Secondly we must euerie one of vs , which professe our selues to be members of Christ , labour to become conformable vnto him in holinesse of life , and to become newe creatures : for this vnion requireth thus much . Let a man take the grifts of a crabtree , and set them into good stockes : yet will they not change their sap , but bring forth fruit according to their own nature , euen sowre crabs : but it must not be so with vs : we are indeede wilde oliues , & the branches of wilde vines ; yet seeing we are perswaded that wee are grafted into Christ and made one with him , we must lay aside our wilde and sowre nature , and take vpon vs the nature of the true vine , beare good fruite , haue good iuyce in vs , and render sweete wine . Thirdly we are taught hence to bee plentifull in all good workes , considering wee are ioyned to him that is the fountaine of grace . And therefore Christ saith , I am the true vine and my father is the husbād man : euery braunch that beareth not fruite in me , he taketh away : & euery one that beareth fruite he purgeth it that it may beare more fruite . And the Prophet Esai compares the Church of God to a vineyard with a tower and a wine-presse in it . And God himselfe comes often downe vnto it , to see the fruits of the valley , to see if the vine budde , and the Pomegranets flourish . And further we must bring forth fruite with patience . For the Lord of this vineyarde comes with crosses and afflictions , as with a pruning knife in his hand , to pare and to dresse vs that we may be fit to bring forth fruite plentifull in duties of pietie to God , and in duties of loue to all men , yea to our enemies . Christian men are trees of righteousnesse growing by the waters of the sanctuarie : but what trees ? not like ours : for they are rooted vpward in heauen in Christ , and their graines and branches grow downward that they may beare fruit among men . Hitherto we haue heard what the Church is , nowe to beleeue the Church is nothing els but to beleeue that there is a companie of the predestinate made one in Christ , and that withall we are in the number of them . Before wee proceede any further , three rules must be obserued touching the Church in generall . The first , that Christ alone is the head of the Catholike Church , and that he neither hath nor can haue any creature in heauen or earth to be his fellowe herein . For the Church is his bodie , and none but hee can performe the dutie of an head vnto it : which dutie standes in two things : the first is , to gouerne the Church by such power and authoritie whereby he can and doeth prescribe lawes properly binding the consciences of all his members ; the second is , by grace to quicken and to put spirituall life into thē , so as they shall be able to saie , that they liue not , but Christ in them . As for the Supremacie of the sea of Rome whereby the Pope will needes stand ministeriall head to the Catholike Church , it is a satanicall forgerie . For the headship ( as I may tearme it ) of Christ is of that nature or qualitie , that it can admitte no deputy . Whether we respect the commanding or the quickening power of Christ before named . Nay Christ needes no vicar or deputie ; for he is al sufficient in himselfe and alwaies present with his Church , as he himselfe testifieth , saying , Where two or three are gathered together in my name , there am I in the middest among them . And whereas all commissions cease in the presence of him that giues the commission : it is as much pride and arrogancie for the Pope to take vnto himselfe the title of the head and vniuersall Bishop of the Church ; as it is for a subiect to keepe himselfe in commission in the presence of his King. The second rule is , that there is no saluation out of the Church , and that therefore euery one which is to be saued must become a member & a citizen of the Catholike and Apostolike Church : and such as remaine for euer out of the same perish eternally . Therefore S. Iohn saith , They went out of vs , they were not of v●● for if they had beene of vs , they would haue remained with vs : but this commeth to passe that it might appeare , that they are not all of vs. And againe , that such as be holy , are in the citie of God ; but without , that is , forth of the Church are dogs , en●hanters , whoremongers , adulterers , &c. And the Arke out of which all perished , figured the Church , out of which al are condemned . And for this cause Saint Luke saith , that the Lord added to the Church from day to day such as should be saued . And the reason hereof is plaine : for without Christ there is no saluation , but out of the militant church there is no Christ nor faith in Christ : and therefore no saluation . Againe , forth of the militant church there are no meanes of saluation , no preaching of the word , no inuocation of Gods name , no Sacraments , and therefore no saluation . For this cause euery man must be admonished euermore to ioyne himselfe to some particular church beeing a sound member of the Catholike church . The third rule is , that the church which here we beleeue is onely one . As Christ himselfe speaketh , My doue is alone , and my vndefiled is the onely daughter of her mother . And as there is onely one God and one Redeemer , one faith , one baptisme , and one way of saluation by Christ onely , so there is but one church alone . The Catholike church hath two parts : the church Triumphant in heauen , and the church Militant on earth . The Triumphant church may thus be described : It is a companie of the spirits of iust men , triumphing ouer the flesh , the deuill , and the world , praising God. First I say it is a companie of the spirits of men as the holy Ghost expressely tearmeth it , because the soules onely of the godly departed , as of Abraham , Isaac , Iacob , Dauid , &c. are as yet ascended into heauen , and not their bodies . Furthermore the properties of this companie are two . The first is , to make triumph ouer their spirituall enemies the flesh , the deuill , the world : for the righteous man so long as he liues in this world is in continuall combate without truce with al the enemies of his saluation : and by constant faith obtaining victorie in the ende of his life , he is translated in glorious and triumphant maner into the kingdome of glorie . This was signified to Iohn in a vision in which he saw an innumerable companie of all sorts of nations , kinreds , people , and tongues stand before the Lambe clothed in long white robes with palmes in their handes , in token that they had beene warriours , but now by Christ haue gotten the victorie and are made conquerours . Their second propertie is to praise and magnifie the name of God , as it followeth in the former place , saying Amen : praise and glorie , and wisdome , and thankes , honour , power , and might be vnto our God for euermore . Hence it may be demanded whether Angels be of this Triumphant church or no ? Ans. The blessed Angels be in heauen in the presence of God the Father , the Sonne , and the holy Ghost , but they are not of the mysticall bodie of Christ , because they are not vnder him as he is their redeemer , considering they can not be redeemed , which neuer fell : and it can not be prooued that they now stand by the vertue of Christs redemption : but they are vnder him as he is their Lord and King , and by the power of Christ as he is God , and their God , are they confirmed . And therfore as I take it , we can not say , that Angels are members of the mysticall bodie of Christ or of the triumphāt church ; though indeed , they be of the cōpany of the blessed . The church Militant may be thus described : It is the companie of the elect or faithfull , liuing vnder the crosse , desiring to be remooued and to be with Christ. I say not that the Militant church is the whole bodie of the elect , but onely that part thereof which liueth vpon earth : and the infallible marke thereof is that faith in Christ which is taught and deliuered in the writings of the Prophets and Apostles : and this faith againe may be discerned by two markes . The first is , that the members of this companie liue vnder the crosse , and profit by it in all spirituall grace . And therefore it is said , that we must through many afflictions enter into the kingdome of heauen . And our Sauiour Christ saith , If any man will come after me , let him denie himselfe , and take vp his crosse euery day and follow me . The second marke is a desire to depart hence and to be with Christ , as Paul saith , We loue rather to be remooued out of this bodie and to be with Christ. And againe , I desire to be loosed and to be with Christ , which is best of all . Where yet we must remember , that the members of Christ doe not desire death simply and absolutely , but in two respects : I. that they might leaue off to sinne , and by sinning leaue to displease God. II. That they might come to enioy happines in heauen , and to be with Christ. Touching the generall estate of the Militant church , two questions are to be considered . The first , how farre forth God is present with it , assisting it by his grace . Ans. God giues his spirit vnto it in such a measure , that although the gates of hell can not preuaile against it , yet neuerthelesse it remaines still subiect to errour both in doctrine and manners . For that which is true in euery member of the church is also true in the whole : but euery member of the Militant church is subiect to errour both in doctrine and manners : because men in this life are but in part enlightened and sanctified ; and therefore still remaine subiect to blindnesse of minde and ignorance , and to the rebellion of their wills and affections : whereby it comes to passe that they may easily faile either in iudgement or in practise . Againe , that which may befall one or two particular churches may likewise befall all the particular churches vpon earth , all beeing in one and the same condition , but this may befall one or two particular churches to faile either in doctrine or manners . The church of Ephesus failed in leauing her first loue , whereupon Christ threatneth to remooue from her the candlesticke . And the church of Galatia was remooued to an other Gospell from him that had called them in the grace of Christ : now why may not the same things befall twentie yea an hundred churches which befell these twaine . Lastly experience sheweth this to be true , in that generall Councels haue erred . The Councell of Nice beeing to reforme sundrie behauiours among the Bishops and Elders , would with common consent haue forbidden marriage vnto them , thinking it profitable to be so ; vnlesse Paphnutius had better informed them out of the Scriptures . In the third Councell at Carthage certaine bookes Apocrypha , as the booke of Syrach , Tobie , and the Macchabees are numbred in the Canon , and yet were excluded by the Councell of Laodicea . And the saying of a Diuine is receiued , that former Councels are to be reformed and amended by the latter . But Papists maintaining that the Church can not erre , alleadge the promise of Christ : Howbeit when he is come which is the spirit of truth , he will lead you into all truth . Ans. The promise is directed to the Apostles , who with their Apostolicall authoritie had this priuiledge granted them , that in the teaching and penning of the gospel they should not erre : and therefore in the councell at Ierusalem they conclude thus , It seemes good vnto vs and to the holy Ghost . And if the promise be further extended to all the Church , it must be vnderstood with a limitation : that God will giue his spirit vnto the me●bers thereof to lead them into all truth , so farre forth as shall be needfull for their saluation . The second question is , wherein stands the dignitie and excellencie of the Church . Ans. It stands in subiection and obedience vnto the will and word of his spouse and head , Christ Iesus . And hence it followes , that the Church is not to chalenge vnto her selfe authoritie ouer the Scriptures , but onely a ministerie or ministeriall seruice whereby shee is appointed of God to preserue and keepe , to publish and preach them , and to giue testimonie of them . And for this cause , it is called the pillar and ground of truth . The church of Rome not content with this , saith further that the authoritie of the Church in respect of vs is aboue the authoritie of the Scripture , because ( say they ) we can not know Scripture to be Scripture but by the testimonie of the Church . But indeede they speake an vntruth . For the testimonie of men that are subiect to errour can not be greater and of more force with vs , then the testimonie of God who can not erre . Againe , the Church hath her beginning from the word : ( for there can not be a Church without faith , & there is no faith without the word , & there is no word out of the Scriptures ) and therefore the Church in respect of vs , depends on the Scripture , and not the Scripture on the Church . And as the lawyer which hath no further power but to expound the law , is vnder the law : so the Church which hath authoritie onely to publish and expound the Scriptures , can not authorize them vnto vs , but must submit her selfe vnto them . And whereas it is alleadged that faith comes by hearing , and this hearing is in respect of the voice of the Church , and that therefore faith comes by the voice of the Church : the answer is , that the place must be vnderstood not of that generall faith whereby we are resolued that Scripture is Scripture , but of iustifying faith , whereby we attaine vnto saluation . And faith comes by hearing the voice of the Church ; not , as it is the Churches voice , but as it is a ministerie or meanes to publish the word of God , which is both the cause and obiect of our beleeuing . Now on the contrarie we must hold , that as the carpenter knowes his rule to be straight , not by any other rule applied vnto it , but by it selfe : for casting his eye vpon it , he presently discernes whether it be straight or no : so we know and are resolued that Scripture is Scripture , euen by the Scripture it selfe , though the Church say nothing , so be it we haue the spirit of discerning when we read , heare , and consider the Scripture . And yet the testimonie of the Church is not to be despised , for though it breede not a a perswasion in vs of the certenty of the Scripture , yet is it a very good inducement thereto . The militant Church hath many parts . For as the Ocean sea which is but one , is deuided into parts according to the regions and countries against which it lieth , as into the English , Spanish , Italian sea , &c. so the Church dispersed ouer the face of the whole earth , is deuided into other particular churches according as the countries are seuerall in which it is seated , as into the Church of England and Ireland , the Church of France , the Church of Germanie , &c. Again● , particula● Churches are in a twofold estate : sometime lie hid in persecution , wanting the publike preaching of the word , and the administration of the Sacraments : and sometimes againe they are visible , carrying before the eyes of the world an open profession of the name of Christ : as the moone is sometime eclipsed and sometime shineth in the full . In the first estate was the Church of Israel in the daies of Eliah , when he wished to die : because the people had forsaken the couenant of the Lord , broken downe his altars , slaine his Prophets with the sword , and he was left alone and they sought to take his life also . Behold a lamentable estate , when so worthie a Prophet could not finde an other beside himselfe that feared God : yet marke what the Lord saith vnto him , I haue left seuen thousand in Israel , euen all the knees that haue not bowed vnto Baal , and euery mouth that hath not kissed him . Againe it is said , That Israel had beene a long season without the true God , without priest to teach , and without the law . Neither must this trouble any that God should so farre forth forsake his Church : for when ordinarie meanes of saluation faile , he then gathereth his Elect by extraordinarie meanes ; as when the children of Israel wandered in the wildernes wanting both circumcision and the Passeouer , he made a supplie by Manna and by the pillar of a cloud . Hence we haue direction to answer the Papists , who demand of vs where our Church was three-score yeares agoe before the daies of Luther : we say , that then for the space of many hundred yeares , an vniuersall Apostasie ouerspread the whole face of the earth ; and that our Church then was not visible to the world , but lay hid vnder the chaffe of Poperie . And the truth of this , the Records of all ages manifest . The second estate of the Church is , when it flourisheth and is visible , not that the faith and secret election of men can be seene ( for no man can discerne these things but by outward signes ) but because it is apparant in respect of the outward assemblies gathered to the preaching of the word and the administration of the Sacraments , for the praise and glorie of God and their mutuall edification . And the visible Church may be thus described : It is a mixt companie of men professing the faith , assembled together by the preaching of the word . First of all I call it a mixt companie , because in it there be true beleeuers and hypocrites , Elect and Reprobate , good and badde . The Church is the Lords field , in which the enemie soweth his tares : it is the corne flore , in which lieth wheate and chaffe : it is a band of men , in which beside those that be of valour and courage , there be white liuered souldiours . And it is called a Church of the better part , namely the Elect whereof it consisteth , though they be in nūber fewe . As for the vngodly , though they be in the Church , yet they are no more parts of it indeede , then the superfluous humours in the vaines , are parts of the bodie . But to proceede ; how are the members of the visible Church qualified and discerned ? the answer followeth in the definition , professing the faith . Whereby I meane the profession of that religion which hath bin taught from the beginning , and is now recorded in the writings of the Prophets and Apostles . And this profession is a signe and marke whereby a man is declared and made manifest to be a member of the Church . Againe , because the profession of the faith is otherwhiles true and syncere , and otherwhiles onely in shewe : therefore there be also two sorts of members of the visible church , members before God and members before men . A member of the church before God is he , that beside the outward profession of the faith , hath inwardly a pure heart , good conscience , and faith vnfained , whereby he is indeede a true member of the church . Members before men , whome we may call reputed members , are such as haue nothing else but the outward profession , wanting the good conscience and the faith vnfained . The reason why they are to be esteemed members of vs , is ; because we are bound by the rule of charitie to thinke of men as they appeare vnto vs ; leauing secret iudgements vnto God. I added in the last place , that the Church is gathered by the word preached , to shew that the cause whereby it is begunne and continued , is the word : which , for that cause is called the immortall seede whereby we are borne anew , and milke , whereby we are fedde and cherished to life euerlasting . And hence it followeth necessarily , that the preaching of the doctrine of the Prophets and Apostles , ioyned with any measure of faith and obedience , is an vnfallible marke of a true church . Indeede it is true , there be three things required to the good estate of a church , the preaching of the Gospell , the administration of the Sacraments , and due execution of Discipline according to the word : yet if the two latter be wanting , so be it there be preaching of the word with obedience in the people , there is for substance a true church of God. For it is the banner of Christ displaied , vnder which all that warre against the flesh , the deuill , the world , must range themselues . As the Lord saith by the Prophet Esai , I will lift vp my hand to the Gentiles , and set vp my standard vnto the people , and they shall bring their sonnes in their armes , and their daughters shall be carried vpon their shoulders . Hence it followeth , that men which want the preaching of the Gospell , must either procure the same vnto themselues ; or if that can not be , because they liue in the middest of idolatrous nations , as in Spaine and Italie , it is requisite that they should ioyne themselues to those places where with libertie of conscience they may enioy this happie blessing . Men are not to haue their hearts glued to the honours and riches of this world ; but they should be of Dauids minde , and rather desire to be dorekeepers in the house of God , then to dwell in the tents of vngodlines . In the Canticles , the spouse of Christ saith , Shew me , O thou whome my soule loueth , where thou feedest , where thou liest at noone : for why should I be as shee that turneth aside to the flocks of thy companions . To whome he answereth thus : If thou know not , O thou the fairest among women , get thee forth by the steppes of the flocke , and feede thy kids by the tents of the shepheards : that is , in those places where the doctrine of righteousnes and life euerlasting by the Messias , is published . When the Shunamites child was dead , shee told her husband that shee would go to the man of God , to whome he answered thus ; Why wilt thou goe to him to day , it is neither new moone nor sabbath day : whereby it is signified that when teaching was skarse in Israel , the people did resort to the Prophets for instruction and consolation . And Dauid saith , that the people wheresoeuer there aboad was , went from strength to strength till they appeared before God in Sion . And oftentimes , they beeing Proselytes , there aboade must needes be out of the precincts of Iewrie . Thus we see what the visible Church is : now further concerning it , three questions are to be skanned . The first is , how we may discerne whether particular men and particular Churches holding errours , be found members of the Catholicke church or no. For the answering of this , we must make a double distinction , one of errours , the other of persons that erre . Of errours , some are destroiers of the faith , some onely weakners of it . A destroier is that , which ouerturneth any fundamentall point of religion ; which is of that nature , that if it be denied , religion it selfe is ouerturned ; as the deniall of the death of Christ , and the immortalitie of the soule , iustification by workes , and such like : and the summe of these fundamentall points is comprised in the Creede of the Apostles and the Decalogue . A weakning errour is that , the holding whereof doth not ouerturue any point in the foundation of saluation ; as the errour of freewill , and sundrie such like . This distinction is made by the holy Ghost , who saith expressely that the doctrines of repentance , and faith , and baptismes , and laying on of hands , and the resurrection , and the last iudgement , are the foundation , namely of religion : and againe , that Christ is the foundation , and that other doctrines consonant to the word , are as gold and siluer laid thereupon . Secondly , persons erring , are of two sorts : some erre of w●aknes , beeing carried away by others ; or of simple ignorance , not yet beeing conuicted and informed concerning the truth . Some againe erre of obstinacie , or affected ignorance , which hauing bin admonished and conuicted , still perseuere in their forged opinions . This beeing saide , w●e nowe come to the point . If any man or Church , shall hold an errour of the lighter kinde , he still remaines a member of the Church of God , and so must be reputed of vs. As when a Lutherane shall hold , that images are still to be retained in the church ; that there is an Vniuersall Election of all men , &c. for these and such like opinions may be maintained , the foundation of saluation vnrased . This which I say is slatly auouched by Paul. If any man ( saith he ) build on this foundation gold , siluer , pretious stones ; timber , hay , or stubble , his worke shall be made manifest by the fire , &c. and if any mans worke burne , he shall loose , but yet he shall be safe himselfe . And therefore the hay and stubble of mens errours that are beside the foundation , on which they are laid , doe not debarre them from beeing Christians or members of the church . A man breaks downe the windows of his house ; the house stands : he breakes downe the roofe or the walls ; the house yet stands , though deformed : he pulls vp the foundation ; the house it selfe falls and ceaseth to be an house . Now religion which we professe is like an house or building : and some points thereof are like windowes , doores , walls , roofes , and some are the very foundation : and the former may be battered , the foundation standing . Againe , if the errour be directly or by necessary consequent , euen in common sense ag●inst the foundation , consideration must be had whether the Church or partie erreth of weaknes or malice : if of weaknes , the party is to be esteemed as a mēber of the Catholike church . And thus Paul writes vnto the church of Galatia , as to a church of God , though by false teachers it had bin turned away to another Gospell , and embraced the fundamentall errour of iustification by works . But when any man or church shal hold fund●mental errours in obstinacie or affected ignorance , we are not then bound to repute them any longer as churches or Christians , but as such to whome condemnation belongs , as Paul sheweth by the example of Iannes and Iambres . And as Iannes and Iambres , saith he , withstood Moses , so doe these also resist the truth , men of corrupt mindes , reprobate concerning the faith . Yet withall , this caueat must euer be remembred , that we rather condemne the errour then the person that erreth , because Gods mercie is like a bottomles sea , whereby he worketh what he will and when he will in the hearts of miserable sinners . The second question is , where at this day we may finde such visible Churches as are indeede so ●nd members of the Catholike church . And for the resoluing of it , we are t● goe through all countries and religions in the world . And first to begin with Turkes and Iewes , we are not in any wise to acknowledge their Assemblies for churches , because they worship not God in Christ who is the head of the church . As for the Assemblies of Papists which haue bin a great part of the world , if thereby we vnderstand companies of men holding the Pope for their head , and beleeuing the doctrine established in the councill of Trent ; in name they are called churches , but indeede they are no true or sound members of the Catholike church . For both in their doctrine and in the worship of God , they rase the v●ry foundation of religion , which will appeare by these three points . First of all they holde iustification by workes of grace : auouching that they are not onely iustified before God by the merit of Christ , but also by their owne doings . Which opinion flatly ouerturneth iustification by Christ. For as Paul saith to the Galatians , If ye be circumcised Christ profiteth you nothing , that is , if ye looke to be iustified by the workes of the ceremoniall law , ye are fallen from Christ : ioyne circumcision and Christ together in the matter of iustification , and ye doe quite ouerthrow iustification by Christ. Now if this be true , which is the word of God that can not lie , then we say to the Papists ; If ye will needes be iustified by workes of grace , ye are fallen from grace . The second point is , that they maintaine daily reall sacrifice of the bodie of Christ in the Masse for the sinnes of the quicke and dead . And this is also a fundamentall heresie . For Christs sacrifice on the crosse must either be a perfect sacrifice or no sacrifice : and if it be often iterated and repeated by the Masse-priest , it is not perfect but imperfect . The third point is , that they worship the Images of the Trinitie and of Saints departed , and their Breaden-god , which is as vyle an abomination as euer was among the Gentiles : all beeing directly against the true meaning of the second commaundement , and defacing the worship of God in the very substance thereof . Thus then it appeares that the old church of Rome is changed , and is now at this day , of a spouse of Christ become an harlot : and therefore no more a church of Christ indeede , then the carkasse of a dead man that weareth a liuing mans garment is a liuing man , though he looke neuer so like him . And whereas they plead for themselues that they haue succession from the Apostles , the answer is , that succession of person is nothing without succession of doctrine , which they want : and we see that Heretikes haue succeeded lawfull Ministers . Secondly , whereas it is alledged that in the Popish assemblies the sacrament of Baptisme is rightly for substance administred ; and that also it is a note of a Church , three things may be answered . First , that baptisme seuered from the preaching of the gospel , is no more a signe of a Church , then the seale seuered from the indenture is of force ; & that is nothing . Circumcision was vsed in Colchis , yet no church , and among the Samaritanes● and yet no people . Secondly , Baptisme in the assemblies of the Church of Rome , is as the purse of the true man in the hand of the thiefe : and indeede it doth no more argue them to bee Churches , then the true mans purse argues the thiefe to be a true man. For baptisme though it be in their assemblies , yet doth it not appertaine vnto them , but vnto another hidden Church of God , which he hath in all ages gathered forth of the middest of them . Thirdly , though they haue the outward baptisme , yet they by necessarie consequent of doctrine , ouerturne the inward baptisme that stands in iustification and sanctification . Moreouer , whereas it is alleadged , that they maintaine the bookes of the olde and new testament penned by the Prophets and Apostles ; the answer is , that they doe it with adding to the Canon , and by corrupting the natiue sense of the Scriptures in the very foundation : and therfore they are but as a lanthorne that shewes light to others & none to it selfe . Fourthly , it is further said that they holde the Creede of the Apostles , and make the same confession of faith that wee doe . I answer that in shewe of wordes they doe so indeede : but by necessarie consequents in the rest of their doctrine they ouerturne one of the natures and all the offices of Christ , and therewithall most of the articles of the Creede . And herein they deale as a father , that in outward shewe tenders the bodie of his childe , and will not abide the least blemish vopn it : and yet by secret conueiances inwardly annoyes the heart , the braine , or the liuer , and so in trueth destroies the same . Fifthly it is alleadged , that Antichrist must sitte in the temple of God , that is , the Church : therefore say some that desire an vnion betweene vs and the Papists , popish assemblies are true churches : but the argument is not good . For it is one thing to be in the Church , and another thing to be of it . And Antichrist is said to sit in the Church , not as a member thereof , but as an vsurper , or as the pyrate in the shippe of the marchant : and hence it can not be prooued , that the assemblies of Papists are Churches , but that in them and with them there is mingled an other hidden Church in the middest whereof Antichrist the Pope ruleth , though himselfe hath no part therein . Lastly , whereas some , beeing no Papists , thinke their churches to be like a bodie diseased and full of sores and woundes from the head to the foote , and the throat also cut , yet so as life is still remaining ; wee may better thinke , ( their foule errours considered and their worship of God , which is nothing els but a mixture of Iudaisme and Paganisme ) that it is a rotten and dead corpes voide of spirituall life . And therefore we haue seuered our selues from the Church of Rome vpon iust cause : neither are we schismaticks in so doing , but they rather ; because the ground and the proper cause of the schisme is in them . As for the ass●mbli●s of Anabaptists , Libertines , Antinomies , Tritheits , Arrians , Samosate●●●ns , they are no churches of God , but conspiracies of mōstrous heretickes iud●●●lly condemned in the primitiue Church , and againe by the malice of Satan ●●●ued and reuiued in this age . The same we are to thinke and say of the Famili● of loue . As for the Churches of Germanie commonly called the Churches of the Lutheranes , they are to be reputed of vs as the true churches of God. Though their Angustane Confession haue not satisfied the expectation of other Reformed Churches : yet haue they all the same enemies in matter of religion , & doe alike confesse the Father , the Sonne , and the holy Ghost : and of the office of the Mediatour , of faith and good workes , of the Word , the Church and the Magistrate , are all of one iudgement . They differ indeede from vs in the question of the sacrament , but it is no sufficient cause to induce vs to holde them as no Church : for that there is a true or reall receiuing of the bodie and blood of Christ in the Lords supper , we al agree ; and we ioyntly confesse that Christ is there present so farre forth that he doth truely feede vs with his verie bodie and bloode to eternall life : and all the controuersie lies in the manner of receiuing ; we contenting our selues with that spirituall receiuing which is by the hand of faith , they adding thereto the corporall , whereby they imagine thēselues to receiue Christ with the hand and mouth of the bodie . And though to maintaine this their opinion , they be constrained to turne the ascension of Christ into a disparition , whereby his bodie beeing visible becomes inuisible , yet in the maine points we agree : that Christ ascended into heauen : that he entred into his kingdome in our name and for vs : that we are gouerned and preserued by his power and might : and that whatsoeuer good thing we haue or doe , proceedes wholly from the grace of his spirit . Indeede the opinion of the Vbiquitie of the bodie of Christ reuiueth the condemned heresies of Eutiches and Nestorius , and it ouerturneth by necessarie consequent most of the articles of faith : but that was priuate to some men , as Brentius and others , and was not receiued of whole churches : and whereas the men were godly & learned , and we are vncerten with what affection , and how long they held this errour , we rest our selues in condemning it , leauing the persons to God. Againe Popish Transustantiation , and Lutherian Consubstantiation , are both against the trueth of the manhood of Christ ; yet with great difference . Transubstantiation is slatte against an article of faith : for if Christs body be made of bread , and his blood of wine ( which must needes bee if there be a conuersion of the one into the other ) then was not he conceiued and borne of the virgine Marie : for it cannot both be made of bakers breade and of the substance of the virgin . Againe it abolisheth the outward signe in the Lords supper , as also the analogie betweene the signe and the thing signified , and so ouerturnes the sacrament : but Consubstantiation doth not so , neither doeth it ouerturne the substance of any article of Religion , but onely a maine point of Philosophie ; which is , that A bodie doth occupie onely one place at once . Furthermore , the Churches of Helvetia , and Savoie , and the free citties of Fraunce , and the lowe Countries , and Scotland , are to bee reuerenced as the true Churches of God , as their confession make manifest . And no lesse must we thinke of our owne Churches in England and Ireland . For wee holde , beleeue , and maintaine , and preach the true faith , that is , the ancient doctrine of saluation by Christ , taught and published by the Prophets and Apostles , as the booke of the articles of faith agreed vpon in open Parliament doe fully shewe : and withall now we are , and haue beene readie to testifie this our faith , by venturing our liues euen in the cause of religion against forraigne power , and especially the Spaniard : and hereupon all the Churches in Europe giue vnto vs the hand of fellowship . And whereas sundrie among vs that separate and indeede excommunicate themselues , giue out that there is no Church in England , no Ministers , no Sacraments : their peremptorie asseuerations wanting sufficient ground , are but as paper-shot . They alleadge that our assemblies are full of grieuous blottes and enormities . Ans. The defects and corruptions of Churches must be distinguished : and they bee either in doctrine , or manners . Againe corruptions in doctrine must further be distinguished : some of them are errours indeede , but beside the foundation ; and some errours directly against the foundation : and these ouerturne all religion , whereas the former doe not . Nowe it can not be shewed that in our Churches is taught any one errour that raseth the foundation , and consequently annihillateth the truth of Gods Church . Indeed there is controuersie among vs touching the point of Ecclesiastical regiment : but marke in what manner . We all ioyntly agree in the substance of the regiment , confessing freely that there must bee preaching of the word , administration of the Sacraments according to the institution , and the vse of the Power of the Keyes in admonitions , suspensions , excommunications : the difference betweene vs is onely touching the persons , and the manner of putting this gouernment in exequution : and therfore men on both parts , though both hold not the trueth in this point ; yet because both holde Christ the foundation , they still remaine brethren and true members of Christ. As for corruptions in manners , they make not a Church to be no church , but a badde church . When as the wicked Scribes and Pharises sitting in Moses chaire , taught the things which he had written , the people are commanded to heare them , and to doe the things which they say , not doing the things which they doe . And whereas it is said , that wee hold Christ in worde , and denie him indeede ; that is answered thus : deniall of Christ is double , either in iudgement , or in fact : deniall in iudgement ioyned with obstinacie , makes a Christian to be no christian ; deniall in fact , the iudgement still remaining sound , makes not a man to be no christian , but a badde christian . When the Iewes had crucified the Lord of life , they still remained a Church , if any vpon earth : and notwithstanding this their fact , the Apostles acknowledged that the couenāt & the promises stil belonged vnto thē : & they neuer made any separation from their Synagogues , till such time as they had bin sufficiently cōuicted by the Apostolicall ministery that Iesus Christ was the true Messias . Thus wee see where at this day wee may finde the true Church of God. Nowe I come to the third question ; and that is , at what time a man may with good conscience make separation from a Church . Ans. So long as a Church makes no separation from Christ , we must make no separation from it : and when it separates from Christ , we may also separate from it : and therefore in two cases there is warrant of separation . The one is , when the worship of God is corrupt in substance . And for this we haue a commandement , Be not , saith Paul , vnequally yoked with infidels : for what fellowship hath righteousnes with vnrighteousnesse , or what communion hath light with darknesse , or what concord hath Christ with Belial ? or vvhat part hath the beleeuer vvith the infidel ? or vvhat agreement hath the temple of God with idols ? wherefore come out from among them and separate ●our selues , saith the Lord. And we haue a practise of this in the old testament . When Ieroboam had set vp idols in Israel , then the priests and Leuites came to Iudah and Ierusalem to serue the Lord. The second is , when the doctrine of religion is corrupt in substance : as Paul saith , If any man teach otherwise , and consent not to the wholesome words of our Lord Iesus Christ , and to the doctrine which is according to godlinesse , he is puffed vp : from such separate your selues . A practise of this we haue in the Apostle Paul , who beeing in Ephesus in a Synagogue of the Iewes , spake boldly for the space of three moneths , disputing and exhorting to the things which concerne the kingdome of God : but when certaine men were hardened and disobeyed , speaking euill of the way God , he departed from them , and separated the disciples of Ephesus : and the like hee did at Rome also . As for the corruptions that be in the manners of men that be of the Church , they are no sufficient warrant of separation , vnlesse it be from priuate companie , as we are admonished by the Apostle Paul ; and by the examples of Dauid and Lot. By this which hath beene said , it appeares that the practise of such as make separation from vs , is very badde and schismaticall , considering our Churches faile not either in the substance of doctrine , or in the substance of the true worship of God. Nowe to proceede in the Creede . The Church is further set foorth by certaine properties and prerogatiues . The properties or qualities are two , holines and largenes . That the Church is holy , it appeares by Peter , which cals it an holy nation , and a chosen people : and by S. Iohn , who cals it the holy cittie . And it is so called● that it may be distinguished from the false Church , which is tearmed in Scriptures the synagogue of Satan , and the malignant Church . Nowe this holinesse of the Church is nothing else but a created qualitie in euery true member thereof , whereby the image of God , which was lost by the fall of Adam is againe renued and restored . The author of it is God by his worde and spirit , by little and litle abolishing the corruption of sinne , and sanctifying vs throughout , as Christ saith , Father , sanctifie them in thy truth , thy word is trueth . And holines must bee conceiued to bee in the Church on this manner : it is perfect in the Church Triumphant , and it is onely begunne in the Church militant in this life : and that for speciall cause , that we might giue all glorie to God ; that we might not be high minded , that we might work our saluation with feare and trembling ; that we might denie our selues and wholly depend vpon God. Hence we learne three things : first that the Church of Rome erreth in teaching that a wicked man , yea such an one as shall neuer be saued , may be a true member of the Catholike Church : for in reason , euery man should be answerable to the qualitie and condition of the Church whereof he is a member : if it be holy , as it is ; he must be holy also . Secondly we are euery one of vs , as Paul saith to Timothie , to exercise our selues vnto godlines , making conscience of all our former vnholy waies , endeauouring our selues to please god in the obedience of all his commandemēts . It is a disgrace to the holy Church of God that men professing themselues to be mēbers of it , should be vnholy . Thirdly our duty is , to eschew the society of Atheists , drunkards , fornicatours , blasphemers , and all wicked and vngodly persons , as Paul saith , Be no companions of them and haue no fellowship with vnprofitable workes of darknes . And he chargeth the Thessalonians , that if any man among them walke inordinately they haue no companie with him that he may be ashamed . The largenes of the Church is noted in the word Catholicke , that is , generall or vniuersall . And it is so called for three causes . For first of all it is generall in respect of time ; because the Church hath had a beeing in all times and ages euer since the giuing of the promise to our first parents in Paradise . Secondly it is generall , in respect of the persons of men : for it stands of all sorts and degrees of men , high and low , rich and poore , learned and vnlearned , &c. Thirdly it is Catholicke or vniuersall in respect of place ; because it hath beene gathered from all parts of the earth , specially now in the time of the new Testament ; when our Sauiour Christ saith , that the Gospell shall be preached in the whole world . To this purpose Iohn saith in the Reuelation , I beheld and loe a great multitude which no man could number of all nations and kinreds , and peoples , and tongues , stood before the throne and before the lambe , cloathed with long white robes and palmes in their hands . And the Church which we here professe to beleeue , is called Catholicke , that we may distinguish it from particular Churches , which are not beleeued , but seene with eye , whereof mention is made often in the Scriptures . Rom. 16.5.1 . Cor. 16.19 . the Church in their house : and , the Churches of Asia . Coloss. 4.15 . Salute Nymphas and the Church in his house . Act. 11.22 . the Church of Ierusalem . Act. 13.1 . the Church at Antioche , &c. That the Church is Catholicke in respect of time , place , person , it ministers matter of endlesse comfort vnto vs. For hereby we see that no order , degree , or state of men are excluded from grace in Christ , vnlesse they will exclude themselues . Saint Iohn saith , If any man sinne , we haue an Aduocate with the father , Iesus Christ the righteous . Now it might be answered , it is true indeede Christ is an aduocate to some men , but he is no aduocate to me . Saint Iohn therefore saith further , and he is the reconciliation for our sinnes , and not for our sinnes onely , but for the whole world , that is , for all beleeuers of what condition or degree soeuer . Thus much of the properties of the Church : now follow the prerogatiues or benefits which God bestoweth on it , which are in number foure . The first is expressed in these words , The communion of Saints . Where communion signifieth that fellowship or societie that one hath with an other : and by Saints we vnderstand not dead men inrolled in the Popes calender , but all that are sanctified by the blood of Christ , whether they be liuing or dead : as Paul saith , Vnto the Church of God which is at Corinthus , to them that are sanctified in Iesus Christ Saints by calling . And , God is the God of peace in all the Churches of the Saints . Now if we adde the clause I beleeue , vnto these words , the meaning is this ; I confesse and acknowledge that there is a spiritual fellowship & societie among all the mēbers of Christ , beeing the faithfull seruants and children of God : and withall I beleeue that I am partaker of the same with the rest . This communion hath two parts , fellowshippe of the members with the head , and of the members with themselues . The communion of the members with their head is not outward , but altogether spirituall in the conscience : and for the opening of it , we must consider what the Church receiueth of Christ , and what he receiues of it . The Church receiues of Christ foure most worthy benefits . The first , that Christ our Mediatour , God and man , hath truely giuen himselfe vnto vs , and is become our lot and portion , and withall God the father , and the holy spirit , in him , as Dauid saith , Iehoua is the portion of mine inheritance , and of my cup : thou shalt maintaine my lot : the lines are fallen vnto me in pleasant places : yea I haue a faire heritage . And , My flesh faileth : and my heart also : but God is the strength of my heart , and my portion for euer . The second is , the Right of adoption , whereby all the faithfull whether in heauen or earth are actually made the children of God. The benefit is wonderfull , howsoeuer carnall men esteeme not of it . If a mā should either by election or birth , or any waie else be made the sonne and heire of an earthly prince , he would thinke himselfe highly aduanced : how highly then are they extolled which are made the sonnes of God himselfe ? The third benefit is a title and right to the righteousnes of Christ in his sufferings , and his fulfilling of the lawe . The excellencie of it is vnspeakable , because it serues to award the greatest temptations of the deuill . When the deuill replieth thus , thou art a transgressour of the lawe of God , therefore thou shalt be damned : by means of that communion which wee haue with Christ wee answere againe : that Christ suffered the curse of the lawe to free vs from due and deserued damnation : and when he further replies , that seeing we neuer fulfilled the lawe , we can not therefore enter into heauen : we answer againe , that Christs obedience is a fulfilling of the law for vs , and his whole righteousnesse is ours to make vs stand righteous before God. The fourth benefit is a right to the kingdome of heauen , as Christ comforting his disciples saith , Feare not little flocke , it is your fathers pleasure to giue you a kingdome : and hence it is sundrie times called a the inheritance and the lot of the Saints . Furthermore , for the conueiance of these benefits vnto vs , God hath ordained the preaching of the word and the administration of the Sacraments , specially the Lords supper : and hath commanded the solemne and ordinarie vse of them in the Church . And hereupon the Lordes supper is called the Communion . The cuppe of blessing ( saith Paul ) which wee blesse , is it not the communion of the blood of Christ : and the bread which we breake , is it not the communion of the bodie of Christ : that is , a signe and seale of the communion . Againe , the things which Christ receiueth of vs are two : our sinnes with the punishment thereof made his by application or imputation : and our afflictions with all the miseries of this life which he accounts his owne , and therefore doth as it were put vnder his shoulders to beare the burden of them . And this communion betweene Christ and vs is expressed in the scriptures by that blessed and heauenly bargaine in which there is mutuall exchange betweene Christ and vs : he imparts vnto vs , milke and wine without siluer or money to refresh vs , and gold tried by the fire that we may become rich , and white raiment that we may be cloathed , and eye-salue to annoint our eies that wee may see : and we for our parts returne vnto him nothing but blindenes and nakednes , and pouertie , and the loathsome burden of our filthy sinnes . The second part of the communion is that which the Saints haue one with an other . And it is either of the liuing with the liuing , or of the liuing with the dead . Nowe the communion of the liuing standes in three things : I. the like affection : II. in the gifts of the spirit : III. in the vse of temporall riches . For the first ; communion in affection is , whereby all the seruants of God are like affected to God , to Christ , to their owne sinnes , and each to other . They are all of one nature and heart alike disposed , though they bee not acquainted nor haue any externall fellowship in the flesh . As in a familie children are for the most part one like another & brought vp alike : euen so it is in Gods familie which is his Church : the members thereof are all alike in heart and affection : and the reason is , because they haue one spirit to guide them all : and therefore Saint Peter saith , The multitude of them that beleeued were of one heart and of one soule , neither any of them said that any thing of that which he possessed was his own , but they had al things cōmon . And the Prophet Esay foretelling the vnity which should be in the kingdome of Christ , saith , The woolfe shall dwell with the lamb , and the leopard shall lie with the kidde , and the calfe and the lyon , aud the fat beast togither , and a little childe shall leade them . The cowe and the beare shall feede , and their young ones shall lie togither : and the lyon shall eate strawe like the bullocke . The sucking child shall plaie vpon the hole of the aspe , and the weaned child shall put his hand into the cockatrice hole . By these beasts are signified , men that be of a wicked and brutish nature : which , when they shall be brought into the kingdom of Christ , shall lay aside the same and become louing , gentle , curteous , and all of one minde . And S. Peter requires of the Church the practise of brothely loue , and that is to carrie a tender affection to men , not becanse they are of the same flesh , but because they are ioyned in the bond of one spirit with vs. Furthermore by reason of this that all the children of God are of one heart , there follows another dutie of this communion , whereby they beare one the burdens of another , and when one member is grieued all are grieued ; when one reioyceth all reioyce , as in the bodie when one member suffereth all suffer . The second branch of their communion , is in the gifts of Gods spirit , as loue , hope , feare , &c. And this is shewed , when one man doth imploy the graces of God bestowed on him , for the good and saluation of another . As a candle spendeth it selfe to giue light to others : so must Gods people spend those gifts which God hath giuen them for the benefit of their brethren . A Christian man howesoeuer he bee the freest man vpon earth , yet is he seruant to all men , especially to the Church of God to doe seruice vnto the members of it by loue for the good of all . And this good is procured , when we conuey the graces of God bestowed on vs to our brethren : and that is done fiue waies . I. by example : II. by admonition : III. by exhortation : IV. by consolation : V. by praier . The first , which is good example , we are enioyned by Christ , saying , Let your light so shine before men , that they may see your good works and glorifie your father which in heauen . And that our hearts might be touched with speciall care of this dutie , the Lord sets before vs his owne blessed example , saying , Be ye holy as I am holy : and , Learne of me that I am meeke and lowely . And Paul sayeth , Bee yee followers of me as I followe Christ : and the higher men are exalted , the more carefull ought they to be in giuing good example . For let a man of note or estimation doe euill , and he shall presently haue many followers . Euill example runnes from one to an other l●ke a leprosie or infection : & this Christ signified when he said that the figtree planted in the vineyard , If it beares no fruite makes all the ground barren . The second meanes of communication of the gifts of god vnto others , is admonition , which is an ordinance of God whereby christian men are to recouer their brethren from their sinnes . A man by occasion fallen into the water is in danger of his life ; & the reaching of the hand by another is the meanes to saue him . Nowe euery man when he sinneth doth , as much as in him lieth , cast his soule into the very pitte of hell : and wholesome admonitions are as the reaching out of the hand to recouer him againe . But it will peraduenture be saide , howe must wee proceede in admonishing of others ? Ans. Wee are to obserue three things . The first is , to search whether we that are to reprooue , be faultie our selues in the same thing or no. First we must take out the beame that is in our own eye , and so shall we see clearely to pul out the mote in our brothers eie . Secondly , before we reprooue , we must be sure that the fault is committed : we must not goe vpon heare-saie or likelihoods : and therefore the holy Ghost saith , Let vs consider or obserue one another to prouoke vnto loue or good workes . Thirdly , before we reprooue , we must in Christian wisdome make choice of time and place : for all times and places ●erue not to this purpose . And therefore Salomon saith , It is the glorie of a man to passe by an offence . Furthermore in the act of admonishing , two things are to bee obserued : I. a man must deliuer the wordes of his admonition ( so farre forth as he can ) out of the worde of God , so as the partie which is admonished , may in the person of man see God himselfe to reprooue him . II. his reproofe must bee made with as much compassion and fellowe feeling of other mens wants as may be . As Paul saith , If any man be fallen by occasion into any fault , ye which are spirituall a restore such an one with the spirit of meekenesse . The third way of communicating good things to others is exhortation : and it is a meanes to excite and stirre them on forward , which doe alreadie walke in the waie of godlinesse . Therefore the holy Ghost saith , Exhort one another daily , least any of you be hardened through the deceitfulnes of sinne . But alas● the practise of this dutie , as also of the former is hard to be found among men ; for it is vsuall in families that masters and fathers in stead of admonishing their seruants and children , teach them the practise of sinne in swearing , blaspheming , slaundering , &c. and as for exhortation , it is not vsed . Let a man that hath the feare of God offend neuer so little , in stead of brotherlie exhortation hee shall heare his profession cast in his teeth , and his hearing of sermons : this practise is so generall , that many beginning newely to tread in the steppes of godlinesse , are hereby daunted , and quite driuen back . The fourth way is consolation , which is a meanes appointed by God whereby one man should with words of heauenly comfort refresh the soules of others afflicted with sickenesse or any other way feeling the hand of God either in bodie or in minde . And this dutie is as little regarded as any of the former . In time of mens sickenesse neighbours come in , but what say they ? I am sorrie to see you in this case , I hope to see you well againe . I would bee sorry else , &c. Not one of an hundred can speake a word of comfort to the wearie : but we are faultie herein . For with what affection doe wee beleeue the communion of Saints , when we our selues are as drie fountaines , that doe scarse conuey a drop of refreshing to others . The last meanes is praier , wherby gods Church procureth blessings for the seuerall members thereof and they againe for the whole . And herein lies a principal point of the Communion of saints ; which ministreth notable comfort to euery Christian heart . For hence wee may reason thus : I am indeede a member of the Catholike Church of God , and therefore though my owne praiers bee weake , yet my comfort is this , I knowe that I am partaker of all the good praiers of all the people of God dispersed ouer the face of the whole earth my f●llowe members , and of all the blessings which God bestowes on them . This will make vs in all our troubles to say with Elisha , Feare not , for they that be with vs are more then they that be with them . When the people of Israel had sinned in worshipping the goldē calfe the wrath of the Lord was kindled and made a breach into them , as canon shot against a wall : but Moses the seruant of God stood in the breach before the Lord to turne away his wrath , least he should destroy them . And the praier of Moses was so effectual that the Lord said , Let me alone , as though Moses by praier had held the hand of God that he could not punish the people . And some thinke that Steuens praier for his enemies when he was stoned was a means of Pauls conuersiō . And surely though there were no other reason , yet this were sufficient to mooue a man to imbrace Christian religion , considering that being a member of the Church he hath part in all the praiers of the Saints through the world , & of the blessings of god that come thereby . The third part of this communion is in temporall things , as goods , and riches : whereby I meane no b anabaptisticall communion , but that which was vsed in the primitiue Church , when they had all things common in respect of vse : and some solde their goods and possessions and parted them to all men , as euery one had neede . And by their example wee are taught to be content to imploy those goods which God hath bestowed on vs , for the good of our fellowe members within the compasse of our callings , and to our abilitie , and beyond our abilitie if neede require . Paul saith , Doe good to all but specially to them which are of the houshold of faith . The communion of the liuing with the dead stands in two things : the one is , that the Saints departed in the Church Triumphant doe in generall pray for the Church militant vpon earth , desiring the finall deliuerance of all their fellowe members from all their miseries . And therefore in the Apocalyps they crie on this manner , Howe long Lord holy and true ! doest not thou iudge and auenge our blood on them that dwell on the earth . I say in generall , because they praie not for the particular conditions and persons of men vpon earth considering they neither knowe , nor see , nor heare vs : neither can they tell what things are done vpon earth . The second is , that the godly on earth do in heart and affection conuerse with them in heauen , desiring continually to be dissolued and to be with Christ. Nowe whereas the Papists do further inlarge this communion , auouching that the Saints in heauen make intercession to Christ for vs , and impart their merits vnto vs ; and that we againe for that cause are to inuocate them , and to doe vnto them religious worship , we dissent from thē , beeing resolued that these things are but inuentions of mans braine , wanting warrant of the word . Lastly , to conclude , a question may be demanded , how any one of vs may particularly know and be assured in our selues , that we haue part in this communion of Saints . Ans. Saint Iohn opens this point to the full when he saith , If we say that we haue fellowship with him , and yet walke in darknes , we lie : but if we walke in the light , as he is light , then we haue fellowship one with another , and the blood of Christ purgeth vs from all our sinnes . In which wordes he makes knowledge of Gods will ioyned with obedience , to be an infallible marke of one that is in the communion : as on the contrarie , ignorance of Gods will , or disobedience , or both to be tokens of one that hath neither fellowshippe with Christ , or with the true members of Christ. And therefore to ende this point , if we would haue fellowship with Christ , let vs learne to know what sinne is , and to ●he from the same as from the bane of our soules , and to make conscience of euery euill way . The duties to be learned by the communion of the Saints are manifold . And first of all if we doe beleeue the fellowship which all the faithfull haue with Christ and with themselues ; and be resolued that we haue part therein , then must we separate and withdraw our selues from all vngodly and vnlawfull societies of men in the world whatsoeuer they be . Vnlawfull societies are manifold , but I will onely touch one , which euery where annoyeth religion , and hindreth greatly this communion of Saints , and that is , when men ioyne themselues in companie to passe away the time in drinking , gaming , &c. Behold a large fellowship which beareth sway in all places ; there is almost no towne but there is at the least one knot of such companions : and he that will not be combined with such loose mates , he is thought to be a man of no good nature : he is foisted forth of euery companie ; he is no bodie : and if a man will yeelde to runne riot with them in the mispending of his time and goods , he is thought to be the best fellow in the world . But what is done in this societie ? and how doe these cup-companions spend their time ? surely the greatest part of day and night is vsually spent in swearing , gaming , drinking , surfetting , reuelling , and railing on the ministers of the word , and such as professe religion ; to omit the enormities which they procure to themselues hereby : and this behauiour spreads it selfe like a canker ouer euery place , & it defiles both towne and countrey . But we that looke for comfort by the communion of Saints , must not cast in our lot with such a wicked generation , but separate our selues from them . For vndoubtedly their societie is not of God but of the deuill : and they that are of this societie , can not be of the holy communion of Saints : and surely except the Magistrate by the sword , or the Church by the power of the keyes doe pull downe such fellowship , the holy societie of Gods Church and people must decay . Excommunication is a censure ordained of God for this end , to banish them from this heauenly communion of the members of Christ , that liue inordinately and haue communion with men in the works of darknesse . Secondly by this we are taught , that men professing the same religion , must be linked in ●ocietie and conuerse togither in Christian loue , meeknes , gentlenesse , and patience : as Saint Paul taught the Philippians , If there be any fellowship of the spirit , if there be any compassion and mercie , fulfill my ioy , that we may be like minded , hauing the same loue , beeing of one accord and of like iudgement . And againe , Keepe ( saith he ) the vnitie of the spirit in the bond of peace . Why ? marke how his reason is fetched from this communion : Because there is one bodie , one spirit , euen as you are called into the hope of your vocation , one Lord , one ●aith , one hope , one baptisme , one God and father of all , which is aboue all and in all . And no doubt the same reason made Dauid say , All my delight is in the Saints which be vpon earth . Thirdly euery Christian man that acknowledgeth this communion , must carrie about with him a fellow-feeling , that is , an heart touched with compassion in regard of all the miseries that befall either the whole Church or any member thereof , as Christ our head teacheth vs by his owne example , when he called to Saul , and said , Saul , Saul , why persecutest thou me ? giuing him to vnderstand , that he is touched with the abuses done to his Church , as if they had directly beene done to his owne person . The Prophet Amos reprooueth the people , because they dranke wine in bowles , and annointed themselues with the chiefe oyntments : but why ? was it not lawfull for them to doe so ? yes : but the cause for which they are reprooued followeth : No man ( saith he ) is sorie for the affliction of Ioseph . In the middest of their delights and pleasures they had no regard or compassion of the miseries of the poore Church and seruants of God elsewhere in affliction , which euery man ought to shew forth in the practise of all duties of loue : and therefore Paul saith , Pray alwaies with all manner of prayers and supplications in the spirit , and watch thereunto with all perseuerance and supplications for the saints . And he highly commendeth the Philippians for communicating to his afflictions . And further he biddeth Philemon to comfort Onesimus his bowels in the Lord. And S. Iohn saith , If a mans life would saue his neighbours soule , he must lay it downe , if neede require . We haue all of vs daily occasion to practise this dutie towards the afflicted members of Gods Church in other countries . For howsoeuer we enioy the Gospel with peace , yet they are vnder persecution for the same : and so oft as we heare report of this , we should suffer our hearts to be grieued with them , and pray to God for them . We must here be admonished not to seeke our owne things , but to referre the labours of our callings to the common good especially of the Church whereof we are members . As for them that seeke for nothing but to maintain their owne estate and wealth ; and therfore in their trades vse false weights and measures , the ingrossing , corrupting , mingling of wares , glozing , lying , smoothing , swearing , forswearing , dissembling , griping , oppressing of the poore , &c. they may plead for themselues what they will , but in truth they neuer yet knew what the communion of Saints meant . Lastly , considering we are all knit into one mystical body , & haue mutuall fellowship in the same , our dutie is both to redresse the faults of our brethren and to couer them , as the hand in the body laies plaister vpon the sore in the foot or in the legge , and withal couers it . Loue couers the multitude of sinnes . And when men disgrace their bretheren for their wants , and blase them to the world , they doe not the dutie of fellow members . Thus much for the first benefit bestowed on the Church : the second is , Forgiuenesse of sinnes : which may be thus described , Forgiuenesse of sinnes is a blessing of God vpon his Church procured by the death and passion of Christ , whereby God esteemes of sinne as no sinne , or , as not committed . In this description I haue couched fiue points , which we are seuerally to consider . The first , who is the author of forgiuenes of sinnes ? Ans. God , whose blessing it is : for sinne is onely committed against God , & the violating of his laws and commandements are properly sinnes . And the offence done to any man or creature is no more in it selfe but an offence or iniurie : yea the breach of mans commandement is no sinne , vnlesse it doe imply withall the breach of Gods commandement . Therfore it is a prerogatiue belonging to God alone to pardon sinne : and when we are taught to say , Forgiue vs our trespasses as we forgiue them that trespasse against vs , the meaning is not , that we forgiue sinnes as they are sinnes , but onely as trespasses , that is , losses , hurts , and damages done vnto vs by men . It may be further said , God hath giuen this power and commandement to his ministers to forgiue sinnes , saying , Whose sinnes yee remit , they are remitted . Ans. Gods ministers doe not properly forgiue sinnes , but onely in the name of God according to his word pronounce to a penitent sinner that his sinnes are pardoned and forgiuen of God : and therefore it is a most certen truth that none can forgiue sinnes but God onely : it was auouched by the Pharisies and not denied by Christ. Hence it followes that remission of sinne , beeing once graunted remaines for euer , because Gods loue vnto the elect is vnchangeable , and his decree concerning their saluation can not be altered . The second point is , to whom remission of sinnes is giuen ? Ans. To the Catholike church , that is , to the whole companie of men predestinate to saluation : as Esai saith , The people that dwell therein ( that is , the Church ) shall haue their sinnes forgiuen . And , they shall call them the holy people , the redeemed of the Lord : and thou shalt be named , a citie sought out and not forsaken . And if there had beene an vniuersall remission of sinnes to all men as some doe dreame , it should not here haue beene made a peculiar prerogatiue of the Church . The third point is , what is the meanes whereby pardon of sinne is procured at Gods hand ? Ans. The death and passion of Christ : so Paul saith , Christ died for our sinns : that is , Christ died to be a paiment and satisfaction to Gods iustice for our sinnes . And S. Iohn saith , The blood of Iesus Christ his sonne clenseth vs from all sinne . And Peter saith , Knowing that yee were not redeemed with corruptible things , as siluer and g●ld from your vaine conuersation , &c. but with the pretious blood of Christ as of a ●●mbe vndefiled and without spot . The fourth point is , after what manner sinne is forgiuen ? Ans. By an action of God , whereby for the merit of Christ , he esteemes and accounts sinne as no sinne , or , as if it had neuer beene committed . Therefore Dauid saith , Blessed is the man to whome the Lord imputeth no sinne . And in Esai the Lord saith , I haue put away thy transgressions like a cloud , and thy sinnes as a myst . Now we know that cloudes and mystes which appeare for a time , are afterward by the sunne vtterly dispersed . And King Hezekias when he would shew that the Lord had forgiuē him his sinnes , saith , God hath cast them behinde his backe , alluding to the manner of men , who when they will not remember or regard a thing , doe turne their backes vpon it . And Micheas saith , that God doth cast all the sinnes of his people into the bottome of the sea , alluding to Pharao , whome the Lord drowned in the bottome of the redde sea . And Christ hath taught vs to pray thus : Forgiue vs our debts , as we forgiue our debters : in which words is an alluding to creditours , who then forgiue debts , when they account that which is debt as no debt , & crosse the booke . Hence it appeares , that damnable and vile is the opinion of the church of Rome , which holdeth that there is a remission of the fault without a remission of the punishment : and here withall fall to the ground , the doctrines of humane satisfactions , and indulgences , and purgatorie , and prayer for the dead , built vpon this foundation , are of the same kinde . Moreouer , we must remember to adde too this clause , I beleeue , and then the meaning is this . I doe not onely beleeue that God doth giue pardon of sinne to his Church and people ( for that the very deuills beleeue ) but withall I beleeue the forgiuenes of mine owne particular sinnes . Hence it appeares , that it was the iudgement of the Primitiue Church that men should beleeue the forgiuenesse of their owne sinnes . By this prerogatiue we reape endlesse comfort : for the pardon of sinne is a most wonderfull blessing , and without it euery man is more miserable and wretched then the most vile creature that euer was . We lo●th the serpent or the toad ; but if a man haue not the pardon of his sinns procured by the death and passion of Christ , he is a thousand fold worse then they . For when they die , there is the ende of their woe and miserie : but when man dieth without this benefit , there is the beginning of his . For first in soule till the day of iudgement , and then both in bodie and soule for euermore , he shall enter into the endlesse paines and torments of hell ; in which if one should continue so many thousand yeares as there are drops in the Ocean sea , and then be deliuered , it were some ease : but hauing continued so long ( which is an vnspeakable length of time ) he must remaine there as long againe , and after that for euer and euer without release : and therefore among all the benefits that euer were or can be thought of , this is the greatest and most pretious . Among all the burdens that can befall a man , what is the greatest ? Some will say , sicknesse , some ignominie , some pouertie , some contempt : but indeede among all , the heauiest and the greatest , is the burden of a mans owne sinnes , lying vpon the conscience and pressing it downe , without any assurance of pardon . Dauid beeing a king had no doubt all that heart could wish ; and yet he , laying aside all the royalties and pleasures of his kingdome , saith this one thing aboue all , that he is a blessed man that is eased of the burden of his sinnes . A lazar man full of sores is vgly to the sight , and we can not abide to looke vpon him : but no lazar is so lothsome to vs , as all sinners are in the sight of God : and therfore Dauid counted him blessed , whose sinnes were couered . It may be some wil say , there is no cause why a man should thus magnifie the pardon of sinne , considering it is but a common benefit . Thus indeede men may imagine , which neuer knew what sinne meant : but let a man onely as it were , but with the tip of his finger haue a little feeling of the smart of his sinnes , he shall finde his estate so fearefull , that if the whole world were set before him on the one side , and the pardon of sinnes on the other , he would choose the pardon of his sinne before ten thousand worldes . Though many drousie Protestants esteeme nothing of it , yet to the touched conscience it is a treasure , which when a man findes , he hides it , and goes home and sells all that he hath and buies it . Therefore this bene●it is most excellent , and for it the members of Gods Church haue great cause to giue God thankes without ceasing . The duties to be learned hence are these . And first of all here comes a commō fault of men to be rebuked . Euery one wil say , that he beleeueth the remission of sinnes , yet no man almost laboureth for a true and certen perswasion hereof in his owne conscience : and for proofe hereof , propound this question to the common Christian ; Doest thou perswade thy selfe , that God giues remission of sinnes vnto his Church ? The answer will be , I know and beleeue it . But aske him further : Doest thou beleeue the pardon of thine owne sinnes ? & then comes in a blind answer , I haue a good hope to God-ward , but I can not tell , I thinke no man can say so much : for God saith to no man , thy sinnes are pardoned . But this is to speake flat contraries , to say they beleeue , and they can not tell : & it bewraies exceeding negligence in matter of saluation . But let them that feare God , or loue their owne soules health , giue all diligence to make sure the remission of their owne sinnes : withall , auoiding hardnesse of heart , and drowsines of spirit , the most fearefull iudgements of God which euery where take place . The foolish virgins went forth to meete the bridegroome with lamps in their hands as well as the wise , but they neuer so much as dreamed of the horne of oyle , till the comming of the bridegroome . So many men liue in the Church of God as members thereof , holding vp the lampe of glorious profession : but in the meane season they seeke onely for the things of this life ; neuer casting , how they may assure themselues in conscience touching their reconciliation with God , till the day of death come . Secondly , if we be here bound to beleeue the pardon of all our sinnes , then we must euery day humble our selues before God , and seeke pardon for our daily offences : for he giues grace to the humble or contrite ; he fills the hungrie with good things , when the rich are sent emptie away . When Benhadad the King of Syria was discomfited and ouercome by the king of Israel , by the counsell of his seruants , who told him that the kings of Israel were mercifull men , he sent them cloathed in sackcloath with ropes about their neckes to intreat for peace and fauour . Now when the king saw their submission , he made couenant of peace with him . We by our sinnes most iustly deserue hell , death , and condemnation euery day , and therefore it standeth vs in hand to come into the presence of God and to humble our selues before him in sackcloath and ashes , crauing and intreating for nothing in the world so much as for pardon of our sinnes , and that day by day without ceasing till the Lord giue this blessed answer to our consciences , that all our sinnes are put out of his remembrance . We must not thinke that God putteth grace into mens hearts when they lie snurting vpon their elbowes , and either not vse or despise the meanes : but we must first vse the meanes partly by making confession of our sinnes to God , and partly by crying to heauen for pardon : and then when by his grace we beginne to desire grace , he giues further grace . Lastly , if we beleeue the pardon of our sinnes , then we must change the tenour and course of our liues , and take heede of breaking Gods commandements by doing any of those things , whereof our consciences may accuse vs , and tell vs , that by them we haue displeased God heretofore . A man that for some misdemeanour hath beene cast into prison and lien there many yeares winter and sommer in cold irons , when he obtaines libertie , he will often bethinke himselfe of his old miserie , and take heede for euer least he fall into the same offence againe : and he which hath seene his owne sinnes and ●elt the smart of them , and withall by Gods goodnes obtained assurance touching the pardon of them , will neuer wittingly and willingly commit the like sinne● any more , but in all things change the course of his life . As for such as say , that they haue the pardon of their sinnes , and yet liue in them still ; they deceiue themselues and haue no faith at all . Thus much for the second benefit which God bestoweth on his Church , namely remission of sinnes : now followeth the third in these wordes : The resurrection of the bodie . In the handling whereof sundrie points must be considered . The first , whether there be a resurrection or no ? This question must needes be handled , because Epicures and Atheists in all ages , and at this day some doe call this article in question . Now that there is a resurrection of the bodie after death , it may be prooued by many arguments , whereof I will onely touch the principall . The first is taken from the worke of redemption . Saint Iohn writeth , that Christ came to dissolue the workes of the deuill : which are sinne , and by sinne death : and hence I reason thus : If sinne and death are to be dissolued vtterly , then the bodies of the faithfull which are dead in the graue , must needes be made aliue : otherwise death is not abolished : but sinne and death must be vtterly abolished , therefore there shall be a resurrection . Secondly , God had made a couenant with his Church , the tenour whereof is this , I will be thy God , and thou shalt be my people . This couenant is not for a day or an age , or for a thousand yeares or ages , but it is euerlasting and without ende , so as Gods people may say of God for euer , God is our God : and likewise God wil say of his church for euermore , this people is my people . Now if Gods couenant be euerlasting , then all the faithfull departed from the beginning of the world must be raised againe to life . And if God should leaue his people in the gra●e vnder death for euer , how could they be called the people of God ? for he is a God of mercie and of life it selfe : and therefore though they abide long in the earth , yet they must at length be reuiued againe . This argument Christ vseth against the Sadduces , which denied the resurrection : God is not the God of the dead but of the liuing , but God is the God of Abraham , Isaac , and Iacob , which are dead , & therfore they must rise again . The third argument must be taken frō the tenor & order of Gods iustice . It is a special part of gods glory , to shew forth his mercie on the godly , and his iustice vpon the wicked in rewarding them according to their works , as the Apostle saith , God will reward euery man according to his works : to them that by continuance in well doing , seeke glory , & ho●our , ●n● immortalitie , life eternall : but vnto them that disobey the truth , that be cōtent●●●● and obey vnrighteousnes , shall be indignation and wrath . But in this life God rewardeth not men according to their doings : and therefore Sa●●mon speaking of the estate of all men in this world , saith , All things come alike to all , and the same ●ondition is to the iust and vniust , to the good and badde , to the pure and polluted , to h●● that offereth sacrifice , and to him that offereth none . Nay , which is more , here t●e wicked flourish , and the godly are aff●●cted . The vngodly haue hearts ease and all things at will , whereas the godly are oppressed and ouerwhelmed with all kind of miseries , and are as s●ee●e appointed for the slaughter . It remaines therefore that their 〈◊〉 needes be a generall resurrection of all men after this life , that the righteous may obtaine a reward of Gods free mercie , and the wicked vtter shame and c●n●usion . But some will say , It is sufficient that God doe this to the soule of euery man , the bodie needeth not to rise againe . I answer , that the vngodly man doth not worke wickednesse onely in his soule , but his bodie also is an instrument thereof : and the godly doe not onely practise righteousnes in their soules , but in their bodies also . The bodies of the wicked are the instruments of sinne , and the bodies of the righteous are the weapons of righteousnes : and therefore their bodies must rise againe , that both in bodie and soule they may receiue a reward , according to that which they haue wrought in them . The fourth argument , which is also vsed by Paul is this : Christ himselfe is risen , and therefore all the faithfull shall rise again ; for he rose not for himselfe as a priuate man , but in our roome and stead and for vs. If the head be risen , then the members also shall rise againe : for by the same power whereby Christ raised himselfe , he both can and will raise all those that be of his mysticall bodie , he beeing the first fruits of them that sleepe . The fifth argument is taken from expresse testimonie of Scripture . Iob hath an excellent place for this purpose , I am sure ( saith he ) that my Redeemer liueth , and he shall stand the last on the earth , and though after my skin wormes destroy this bodie , yet I shall see God in my flesh , whome I my selfe shall see and mine eyes shall behold , and none other for me . And Saint Paul to the Corinthians auoucheth and prooueth this point at large , by sundrie arguments which I wil not stand to repeate ; this one remembred : If ( saith he ) the dead rise not againe , then your faith is vaine , our preaching is in vaine , and the godly departed are perished . The sixth argument may be taken from the order of nature , which ministreth certaine resemblances of the resurrection ; which though they be no sufficient proofes , yet may they be inducements to the truth . Both Philosophers and also Diuines haue written of the Phoenix , that first shee is consumed to ashes by the heat of the sunne , and that afterward of her ashes riseth a young one : and on this manner is her kind preserued . Againe swallowes , wormes , and flies , which haue lien dead in the winter season , in the spring , by vertue of the sunnes heat , reuiue againe : so likewise men fall in sownes & trances , beeing for a time without breath or shew of life , and yet afterward come againe . And ( to vse Pauls example ) before the corne can grow and beare fruit , it must first be cast into the ground and there rotte . And if this were not seene by experience , men would not beleeue it . Againe euery present day is as it were dead and buried in the night following , and yet afterward it returnes againe the next morning . Lastly we read how the old Prophets raised some from death : and our Sauiour Christ raised Lazarus among the rest , that had lien foure daies in the graue and stanke : why then should any thinke it impossible for God to raise all men to life ? But let vs see what reasons may bee alleadged to the contrarie . First it is alleadged that the resurrection of bodies resolued to dust and ashes , is against common sense and reason . Ans. It is aboue reason but not against reason . For if impotent and miserable men , as experience sheweth , can by art euen of ashes make the most curious workmanship of glasse , why may wee not in reason think , that the omnipotent and euerliuing God is able to raise mens bodies out of the dust . Secondly it is said , that mens bodies beeing dead are turned into dust , and so are mingled with the bodies of beasts and other creatures , and one mans bodie with another , and that by reason of this confusion , men can not possibly rise with their owne bodies . Ans. Howesoeuer this is impossible with men ; yet it is possible with God. For he that in the beginning was able to create all things of nothing , is much more able to make euery mans bodie at the resurrection of his owne matter , and to distinguish the dust of mens bodies from the dust of beasts , and the dust of one mans bodie from another . The goldsmith by his art can sunder diuers mettals one frō another : & some men out of one mettall can drawe another , why then should we thinke it vnpossible for the almightie God to doe the like ? It may bee further obiected thus : A man is eaten by a woolfe , the woolfe is eaten by a Lyon , the Lyon by the foules of the aire , & the foules of the aire eaten againe by men : againe one man is eaten of another , as it is vsuall among the Cannibals . Nowe the bodie of that man which is turned into so many substances , especially into the bodie of another man , cannot rise againe : and if the one doeth the other doeth not . Ans. This reason is but a cauill of mans braine : for wee must not thinke , that whatsoeuer entreth into the bodie , and is turned into the substance thereof , must rise againe and become a part of the bodie at the daie of iudgement ; but euery man shall then haue so much substance of his owne as shall make his bodie to be entire and perfect : though another mans flesh once eaten bee no part thereof . Againe it is vrged , that because flesh and blood cannot enter into the kingdome of God : therefore the bodies of men shall not rise againe . Ans. By flesh and blood , is not meant the bodies of men simply , but the bodies of men as they are in weaknesse , without glorie , subiect to corruption . For flesh and blood in Scripture , signifies sometime the originall sinne and corruption of nature , and sometime mans nature subiect to miseries and infirmities , or the bodie in corruption before it be glorified , and so it must bee vnderstood in this place . Lastly it is obiected , that Salomon saith , The condition of the children of men , and the condition of beasts are euen as one condition . Nowe beasts rise not againe after this life : and therefore there is no resurrection of men . Ans. In that place Salomon expoundeth himselfe . They are like in dying : for so he saith , as the one dieth , so dieth the other : he speaketh not of their estate after death . The second point to be considered , is the cause of the resurrection . In mankind we must consider two parts , the Elect and the Reprobate ; and they both shall rise againe at the day of iudgement , but by diuers causes . The godly haue one cause of their resurrection , and the vngodly another . The cause why the godly rise againe , is the resurrection of Christ , yea it is the proper cause which procureth and effecteth their resurrection . In the scripture Adam and Christ are compared togither , and Christ is called the second Adam : these were two rootes . The first Adam was the roote of al mankinde , and he conueieth sinne , and by sinne death to all that sprang of him , Christ onely excepted : the second Adam which is the roote of all the Elect , conueieth life both in bodie and soule to all that are vnited to him : and by the vertue of his resurrection they shal rise againe after this life . For looke as the power of the godhead of Christ when he was dead in the graue , raised his bodie the third day : so shall the same power of Christ his godhead , conuey it selfe vnto all the faithfull , which euen in death remaine vnited vnto him , and raise them vp at the last daie . And for this cause Christ is called a quickening spirit . Nowe the cause why the wicked rise againe , is not the vertue of Christs resurrection , but the vertue of Gods curse , set downe in his word : In the daie that thou shalt eate of the tree of the knowledge of good and euill , thou shalt die the death , that is , a double death both of bodie and soule . And therefore they arise onely by the power of Christ as hee is a iudge , that this sentence may be verified on them ; and that they may suffer both in bodie and soule eternall punishment in hell fire . Furthermore S. Iohn setteth downe the outward meanes whereby the dead shal be raised , namely the voice of Christ : The houre shall come ( saith he ) in which all that are in the graues shall heare his voice , and they shall come forth . For as hee created all things by his word , so at the day of iudgement by the same voice all shall be raised againe . This may bee a good reason to mooue vs to heare the ministers of God reuerently : for that which they teach , is the very word of God : and therefore we are to pray that it may be as effectuall in raising vs vp from the graue of sinne in this life , as it shall bee after this life in raising vs vp from the graue of death vnto iudgement . Thirdly , we are to consider what manner of bodies shall rise at the last day . Ans. The same bodies for substance : this Iob knew well , when he said : I shall see him at the last daie in my flesh , whome I my selfe shall see and none other for me , with these same eies . Neuerthelesse the bodies of the elect shall be altered in qualitie , being made incorruptible and filled with glorie . The last point to be considered , is the ende why these bodies shall rise againe . The principall end which God intendeth is his owne glorie , in the manifestation of his iustice and mercie . Nowe at the last daie , when all men shall be raised to iudgement by the voice of Christ , the godly to life , and the wicked to condemnation ; there shal be a full manifestation both of his mercy and iustice : and therefore by consequent a full manifestation of his glorie . Thus much for the doctrines touching the Resurrection : now followe the vses . First it serueth wonderfully for the comfort of all Christian hearts . Dauid speaking not onely of Christ , but also of himselfe , saith most notably : Mine heart is glad , my tongue reioiceth , and my flesh also doth rest in hope . Why so ? For ( saith he ) thou shalt not leaue my soule in graue , neither wilt thou suffer thy holy one to see corruption . Though the daies of this life be daies of woe and miserie , yet the day of the resurrection shall bee vnto all the children of God a time of reioicing and felicitie , & as Peter saith , it is the time of refreshing . Whosoeuer is now an hungred , shall then eate and be filled with the fruite of the tree of life : and whosoeuer is now naked , shall be then cloathed with the white garments dipped in the blood of the Lambe : and a whosoeuer is nowe lame , shall haue all his members restored perfectly . And as this daie is ioyfull to the godly , so on the contrarie it is a daie of woe and miserie to the vngodly : as S. Iohn saith , they that haue done euill shall come forth to the resurrection of condemnation . If they might cease to liue after this life , and die as the beast doth , O thē it would be well with them ; for then they might haue an ende of their miserie : but the wicked must after this life rise againe to condemnation , which is the accomplishment of their eternall woe and wretchednes ; a rufull and dolefull case to consider , and yet is it the state of all vnbeleeuing and vnrepentant sinners . If a man were bidden to goe to bed , that after hee had slept and was risen again he might go to execution , it would make his heart to ake within him : yet this , yea a thousand fold worse is the state of all impenitent sinners : they must sleep in the graue for a while , & thē rise againe , that a secōd death may be inflicted vpon thē in bodie & soule , which is the suffering of the full wrath of God both in bodie & soule eternally . This being so , let vs imbrace the good counsel of S. Peter , who saith , Amēd your liues & turne , that your sinnes may be done away when the time of refreshing shall come from the presence of the Lord. If a man die repētant for his sinnes , it is a day of refreshing ; but if he die in his sinnes , impetent , and hard hearted , it is a day of eternal horrour , desperation , & confusion . Againe , if we beleeue that our bodies shall rise againe after this life , & stand before God at the last daie of iudgement , wee must daily enter into a serious consideration of this time , and haue in minde that one dai● we must meet the Lord face to face . A traueller comes into an Inne hauing but a penny in his purse , he sits downe and cals for all store of prouision and dainties : now what is to be thought of him ? surely in the iudgement of all men his behauiour betokens folly , or rather madnes . But why ? because he spendes freely and hath no regard to the reckening which must follow : howe foolish then & mad is the practise of euery man that liueth in his sinns , bathing himselfe in his pleasures in this world , neuer bethinking how he shal meet god at the last day of iudgement , and th●re make reckening for all his doings . An ancient diuine w●ites of himselfe that this saying ran in his minde , and sounded alwaies in his eares : Arise ye dead and come vnto iudgement . And this ought alwaies to be sounding in our eares , that while we haue time wee should prepare our selues to meete God at the last day . Thirdly , if we beleeue the resurrection of the bodie , we are not to weepe & mourne immoderatly for our friends deceased . Our Sauiour Christ did weep for Lazarus , and when Steuen was stoned to death , certaine men that feared God buried him , and made great lamentation for him : and therefore mourning is not condemned : and wee must not be as stockes , that are bereft of all compassion : yet remember we must , what Saint Paul saith to th● Thessalonians : I would not , brethren , haue you ignorant concerning those which are asleepe , that ye sorrowe not , as others which haue no hope . For the godlie man properly dieth not , but laies himselfe downe to take a sleepe after his manifolde labours in this life ; which beeing ended hee must rise againe to ioyes euerlasting : and therefore we must needes moderate and mingle our mourning for the deceased , with this and such like comforts . Fourthly , we are taught hence to labour and striue against the natural feare of death : for if there be a resurrection of our bodies after this life , then death is but a passage or middle way from this life to eternall life . If a begger should be commanded to put off his old rags , that he might be cloathed with rich & costly garments , would he be sorrie because he should stand naked a while til he were wholly bestripped of his rags ? No surely ; well , thus doeth God when he calls a man to death : he bids him put off his old rags of sinne and corruption , and be cloathed with the glorious robe of Christs righteousnes : and our abode in the graue is but for a space , while corruption be put off . This is Pauls argument , saying , Wee knowe that when our earthly house of this tabernacle shall be dissolued , we haue a building giuen of God , which is an house not made with hands but eternall in the heauens . Fifthly , whereas the godly are subiect to manifold afflictions and miseries , both in bodie and minde in this life , here they shall finde a sufficient staie to quiet and calme their mindes , if they consider that after this short life is ended , there will ensue a ioyfull resurrection . Iob in the extremitie of all his temptations , made this the comfort to his soule , that one daie he should rise again , in which he should enioy the glorious presence of his Creatour . And the Holy Ghost saith , that the seruants of God in the daies of Antiochus were racked and tormented , and would not bee deliuered : why so ? because they looked for a better resurrection . Lastly , the consideration of this point serueth to be a bridle to restraine a man from sinne , and a spurre to make him goe forward in all godlines of life and conuersation . Saint Paul had hope toward God , that the resurrection of the dead should be both of the iust and vniust . Nowe what did this mooue him vnto ? Marke : Herein ( saith a he , that is , in this respect ) I endeauour my selfe alwaies to haue a cleare conscience towards God and towards man. And let vs for our partes likewise remember the last iudgement , that it may bee a meanes to mooue vs so to behaue our selues in all our actions , that wee may keepe a good conscience before God and before men : and let it also be a bridle vnto vs to keepe vs backe from all manner of sinne . For what is the cause why men daily defile their bodies & soules with so many damnable practises , without any remorse of conscience ? Surely they neuer seriously remember the daie of the resurrection after this life , wherein they must stand before Christ to giue an account of that which they haue done in this life , whether it be good or bad . Thus much of the duties : nowe marke it is further said , The resurrection of the bodie . If the bodie rise , it must first fall . Here then this point is wrapped vp as a confessed trueth , that all men must die the first death . And yet considering that the members of the Church haue the pardon of their sinns which are the cause of death , it may bee demaunded , why they must die ? Ans. Wee are to know that when they die , death doth not seaze vpon them , as it is in his own nature , a curse : for in that respect it was borne of Christ vpon the crosse , and that for vs : but for two other causes , which we must thinke vpon , as being speciall meanes to make a man willing to die . I. They must die that originall corruption may be vtterly abolished : for no man liuing on earth is perfectly sanctified ; and originall sinne is remaining for speciall causes to the last moment of this life , and then it is abolished and not before . II. The godly die that by death as by a straight gate they may passe from this vale of miserie to eternall life . And thus Christ by his death makes death to be no death , and turnes a curse into a blessing . And to proceede : It is not here said , the resurrection of the soule , but of the bodie onely ; what then ( will some say ) becommeth of the soule ? Diuers haue thought , that the soules then , though they doe not die , yet are still kept within the bodie ( beeing as it were asleepe ) till the last day . But Gods word saith to the contrarie . For the soules of the godly lie vnder the altar , and crie , How long Lord Iesus ? Diues in soule did suffer the woe and torments of hell : and Lazarus had ioy in Abrahams bosome . Again some others thinke , that mens soules after this life doe passe from one mans bodie to an other : and Herod may seeme to haue beene of this opinion : for when newes was brought him of Christ , he saide , that Iohn Baptist beeing beheaded was risen againe , thinking that the soule of Iohn Baptist was put into the bodie of some other man. And for proofe hereof , some alledge the example of Nebuchadnezzar , who forsaking the societie of men , liued as beasts , and did eate grasse like a beast : & they imagine that his owne soule went out of him , and that the soule of a beast entred in the roome thereof . But this indeede is a fond conceit : for euen then he had the soule of a man when he liued as a beast , beeing onely stricken by the hand of God with an exceeding madnesse , whereby he was bereft of common reason ; as doth appeare by that clause in the text , where it is said , that his vnderstanding or knowledge returned to him againe . Again , some other thinke , that the soule neither dieth nor sleepeth , nor passeth out of one bodie into an other , but wandereth here on earth among men , and oftentimes appeareth to this or that man : and this is the opinion of some hereticks , and of the common people , which think that dead men walke : & for proofe hereof some alleadge the practise of the witch of Endor , who is said to make Samuel to appeare before Saul : but the truth is , it was not Samuel in deed , but onely a counterfait of him . For not all the witches in the world , nor all the deuils in hell are able to disquiet the soules of the faithfull departed , which are in the keeping of the Lord without wandring from place to place . For when men die in the faith , their soules are immediatly translated into heauen , and there abide till the last iudgement : and contrariwise if men die in their sinnes ; their soules go straight to the place of eternall condemnation , and there abide as in a prison , as Peter saith . In a word , when the breath goeth out of the bodie , the soule of euery man goeth straight either to heauen or hell ; and there is no third place of aboad mentioned in Scripture . To conclude , the resurrection of the bodie is expressely mentioned in the Creede , to shew that there is no resurrection of the soule , which neither dieth , nor sleepeth , but is a spirituall and inuisible substance , liuing and abiding for euer as well forth of the bodie as in the same . Thus much of the third prerogatiue or benefit : now followeth the fourth and last , in these words , And life euerlasting . To handle this point to the full , a●d to open the nature of it , as it deserueth , is not in the power of man. For both the prophet Esai and Saint Paul say , that the eye hath not seene , & the eare hath not heard , neither came it into mans heart to thinke of those things which God hath prepared for those that loue him . Againe Paul when hee was rapt into the third heauen saith , that he sawe things not to be vttered . Neuertheles we may in some part describe the same , so farre forth as God in this case hath reuealed his will vnto vs. Wherefore in this last prerogatiue , I consider two things ; the first is , Life it selfe , the second is the Continuance of life , noted in the worde euerlasting . Life it selfe is that whereby any thing acteth , liueth , and mooueth it selfe : and it is twofolde , vncreated or created . Vncreated life is the very godhead it selfe , whereby God liueth absolutely in himselfe , from himselfe , and by himselfe , giuing life and beeing to all things that liue and haue beeing : and this life is not meant here ; because it is not communicable to any creature . Created life is a qualitie in the creature ; and it s againe two-fold : naturall , spirituall . Naturall life is that whereby men in this world liue by meate and drinke , and all such meanes as are ministred by Gods prouidence . Spirituall life is that most blessed and happie estate , in which all the Elect shall raigne with Christ their head in the heauens after this life , and after the day of iudgement for euer and euer . And this alone is the life which in the Creede we confesse and beleeue : and it consisteth in an immediate coniunction and communion or fellowship with God himselfe : as Christ in his solemne praier to his father a litle before his death , signifieth : I pray not for these alone , but for them also which shall beleeue in me through thy word , that they all may be one as thou , O father art in me and I in thee , euē that they may be one also in vs. And whē S. Iohn in the Revelatiō saith , Beholde the tabernacle of God is with men , he will dwell with them , and they shall be his people , and God himselfe shall be their God with them : he sheweth that the very foundation of that happines which god hath prepared for his seruants stands in a societie betweene God and them , whereby God shall dwell with them in heauen , and they againe shall there enioy his glorious presence . Touching this Communion , three points must be considered . The first is , in what order men shall haue fellowship with God ? Ans. This communion shall be first of all with Christ as he is man ; and by reason that the manhoode of Christ is personally vnited to the godhead of the sonne , it shall also be with Christ as he is God ; and consequently with the father and the holy Ghost . The reason of this order is , because Christ , though he be the author and the fountaine of eternall life as he is God , yet he conueies the same vnto vs onely in and by his flesh or manhood . Yet must we not here thinke that life proceedeth frō the māhood it selfe , as from a cause efficient : for the flesh quickeneth not by any vertue frō it selfe , but by the Word to which it is personally vnited ; it beeing as it were a pipe eternally to conuey life from the godhead vnto vs. The second point is , in what thing this communion consisteth ? Ans. Saint Paul openeth this point to the very full , when hee saith , that after Christ hath subdued all things vnto him , then God shall be all in all , that is , God himselfe immediatly shall bee all good things that heart can wish to all the elect . But some men may say , What ? is not God all in all vnto vs euen in this life ? for whatsouer good things wee haue , they are all from him . Ans. It is true indeed God is all in all euen in this life : but howe ? not immediatly but by outward● meanes ; and that also in small measure . For he conueies his goodnes and mercie vnto vs so long as we liue on earth , partely by his creatures and partly by his word and Sacraments : but after this life is ended , all helpes and outwarde meanes shall cease : Christ shall giue vp his kingdome , and as he is Mediatour shall cease to put in execution the office of a priest , a prophet , or a king : all authoritie and power shall be abolished : and therefore all callings in the three maine estates of the Church , the Common-wealth , the familie shall haue an ende ; there shall be no more magistrate and subiect , Pastor and people , master and seruant , father and sonne , husband and wife : there shall be no more vse of meate , drinke , cloathing , respiration , physicke , sleepe : and yet for all this , the condition of men shall bee many thousand folde more blessed then euer it was . For the Godhead in the Trinitie immediately without all meanes shall be all things to all the chosen people of God in the kingdome of heauen , worlde without ende . This may seeme strange to mans reason , but it is the very ●lat trueth of the word of God. S. Iohn in the description of the heauenly Ierusalem , saith that there shall be no temple in it . Why , how then shall God bee worshipped ? marke what followeth , the Lord God almightie and the Lambe are the temple of it . Whereby is signified , that although now we vse the preaching of the word , and the administration of the Sacraments , as meanes of our fellowship with God : yet when this life is ended , they must all cease , God and Christ beeing in stead of al these meanes vnto vs. And he addes further , The citie hath no neede of the sunne , neither of the moone to shine in it . What then will some say , must there be nothing but darkenes ? Not so . For the glory of God doth lighten it , and the Lambe is the light of it . Againe he saith , that in the Paradise of God , there is the riuer of water of life , and the tree of life bearing fruit euery moneth , and that is Christ. And therefore we shall haue no neede of meate , drinke , apparell , sleepe , &c. but Christ himselfe our head and redeemer shall be in stead of them all vnto vs : on whome , all the elect shall feede , and by whome both in bodie and soule they shall be preserued euermore . If a man would haue glorie ; the father , sonne , and holy ghost shall be his glorie : if a mā desire wealth and pleasure , God himselfe shall be wealth and pleasure vnto him , and whatsoeuer else the heart of man can wish . Hence it appeares , that this communion is most admirable ; and that no tongue can tel , nor heart conceiue the least part of it . The third point is , touching the benefits or prerogatiues that proceede of this communion , and they are in number sixe . The first is , an absolute freedome from all wants . In the minde there shall be no ignorance , no vnbeleefe , no distrust in God , no ambition , no enuie , anger , nor carnall lust , nor terrour in conscience , or corrupt affection . In the bodie there shall be no soare , no sicknes , nor paine : for God shal wipe away al teares from their eies : nay thē all defects or wants in bodie or soule or in both shall be supplied , and the whole man made perfect euery way . The second is perfect knowledge of God. In this life the Church and all the seruants of god know him but in part . Moses would haue seene gods face , but he was permitted to see onely his hinder parts ; and as Paul saith , now wee know in part , and darkely as through a glasse . In this life we can no otherwise discerne but as an old mā through spectacles : & the creatures , but specially the word of God and the Sacraments are the spectacles of our minde , wherein we behold his iustice , mercie , loue , &c. and without them we can discerne little or nothing : yet after this life , when that which is perfect is come , and that which is imperfect is abolished ; we shall see God as he is to be seene , not as through a glasse , but face to face , and we shall knowe him as we are knowne of his maiestie , so farre forth as possibly a creature may . God indeede is infinite , and therefore the full knowledge of his maiestie can no more bee comprehended by the vnderstanding of a creature , which is finite , then the sea by a spoone : yet neuerthelesse God shall be knowne euery way of man , so farre forth as a creature may know the Creator . Now vpon this that the elect haue such fulnesse of knowledge , it may be demaunded , whether men shall knowe one another after this life or no. Ans. This question is oftener mooued by such as are ignorant , then by them that haue knowledge : and oftentimes it is tossed in the mouthes of them that haue little religion in their hearts : and therefore I answer first , men should rather haue care to seeke howe they may come to heauen , then to dispute what they shal do when they are there : the common prouerb is true , it is not good counting of chickins before they bee hatched . Secondly , I say that men in heauen shall knowe each other : yea they shall knowe them which were neuer knowne or seene of them before in this life : which may be gathered by proportion , out of Gods word . Adam in his innocencie knewe Eve , whome he had neuer seene before , & gaue her a fit name so soone as shee was created . And when our Sauiour Christ was transfigured in the mount , Peter knewe Moses and Elias , whome before he had neuer seene : and therefore it is like that the elect shall knowe each other in heauen , where their knowledge and their whole estate shall bee fully perfited . But whether they shall knowe one another after an earthly manner , as to say , this man was my father● this was mine vncle , this my teacher , &c. the word of god saith nothing : and therefore I will be silent , and we must be content a while to bee ignorant in this point . The third prerogatiue of euerlasting blessednes is , that the Elect shall loue God with as perfect loue as a creature possibly can . The manner of louing God , is to loue him for himselfe , and the measure is to loue him without measure : and both shall be found in heauen . For the Saints of God shall haue an actuall fruition of God himselfe , and bee as it were swallowed vp with a sea of his loue , and wholly rauished therewith : for which cause , as farre as creatures can they shall loue him againe . Againe , the loue of a thing is according to the knowledge thereof , but in this life God is knowne of man onely in part , and therefore is loued onely but in part : but after this life , when the Elect shall knowe God fully , they shall loue him without measure : & in this respect loue hath a prerogatiue aboue faith or hope , howesoeuer in some respects againe they goe beyond loue . The fourth prerogatiue is , that the Saints of God keepe a perpetuall Sabbath in heauen . In this life it is kept but euery seuenth daie , and when it is best of all sanctified , it is done but in part ; but in heauen euery day is a Sabbath : as the Lord saith by the Prophet Esay , From moneth to moneth , and from Sabbath to Sabbath , all flesh shall come and worship before me : & therefore the life to come shall be spent in the perpetuall seruice of God. Fifthly , the bodies of the elect after this life in the kingdome of heauen shal be like the glorious bodie of Christ : so Paul saith , Christ Iesus our Lord shall chāge our vile bodies that they may be like his glorious bodie . Now the resemblāce betweene Christs bodie and ours , standeth in these things : as Christs bodie is incorruptible , so shall our bodies be void of all corruption : as Christs bodie is immortal , so ours in the kingdom of heauen shal neuer die : as Christs bodie is spirituall , so shall ours be made spirituall , as the Apostle saith , It is sowen a naturall bodie , it is raised a spirituall bodie ; not because the bodie shall be changed into a spirit , for it shall remaine the same in substance , and that for euer : but because it shall be preserued by a spirituall and diuine manner . For in this life it is preserued by meate , drinke , cloathing , sleepe , physicke , rest , and diet , but afterwarde without all these meanes the life of the bodie shall be continued , and bodie and soule keepe togither by the immediate power of Gods spirit for euer and euer . Thus the bodie of Christ is nowe preserued in heauen , and so shall the bodies of all the elect be after the day of iudgement . Furthermore as Christs bodie is nowe a shining bodie , as doth appeare by his transfiguration in the mount , so in all likelihood after the resurrection the bodies of the elect shall be shining and bright , alwaies remaining the same for substance . Lastly , as Christs bodie after it rose againe from the graue , had this propertie of agilitie beside swiftnes , to passe from the earth to the third heauen , beeing in distance many thousand miles frō vs , and that without violence : so shall the bodies of the Saints . For beeing glorified , they shall be able as well to ascend vpwarde , as to goe downewarde , and to mooue without violence , and that very swiftly . The sixth and last prerogatiue , is an vnspeakable and eternall ioy ●● Dauid saith : In thy presence is fulnesse of ioy : at thy right hand there are p●●●ares for euermore . It is said that when Salomon was crowned king , the people reioiced exceedingly . If there were such great ioy at his coronation , whi●h was but an earthly prince , what ioy then shall there be when the Elect shall see the true Salomon crowned with glorie in the kingdome of heauen ? It is said that the wise men which came from the East to worship Christ , when they sawe the starre standing ouer the place where the babe was , were exceedingly glad : howe much more shall the elect reioice , when they shall see Christ not lying in a manger , but crowned with immortall glorie in the kingdome of heauen ? Wherefore this ioy of the elect after this life is most wonderfull , and cannot be vttered . The propertie of life eternall , is to be an inheritance which God bestoweth on them which are made his sonnes in Christ , who is the only begotten sonne of the father . Hence it followes necessarily , that in the Scriptures it is called a reward , not because it is deserued by our workes , as the Church of Rome erroniously teacheth : but for two other causes . First because life eternall is due to all that beleeue by vertue of Christs merit . For his righteousnesse is made ours by imputation , so con●equently the merit thereof is also ours : and by it , ( all personall merits in our selues vtterly excluded , ) we deserue or merit eternall happines as a reward ; which neuerthelesse in respect of our selues is the free and meere gift of God. The second is , because there is a resemblance betweene eternall life and a reward . For as a reward is giuen to a workeman after his worke is done ; so euerlasting life is giuen vnto men after the trauailes and miseries of this life are ended . The degrees of life are three . The first is in this life , when men beeing iustified and sanctified , haue peace with God. Many imagine , that there is no eternall life till after death : but they are deceiued , for it beginnes in this world : as our Sauiour Christ testifieth , saying , Verily , verily I say vnto you , he that heareth my wordes , and beleeueth him that sent me , hath euerlasting life , and shall not come into condemnation , but hath passed from death to life . This being so , we are hence to learne a good lesson . Considering we looke for life euerlasting after this life , we must not deceiue our selues , lingring and deferring the time till the last gaspe ; but we must lay the foundation of life eternall in our selues in this world , and haue the earnest thereof laide vp in our hearts against the day of death . But how is that done ? we must repent vs heartily of all our sinnes , and seeke to be assured in conscience that God the father of Christ is our father , God the sonne our redeemer , and God the holy Ghost our comforter . For as Christ saith , this is life eternall to know thee the onely God , and whome thou hast sent Iesus Christ. And we must goe further yet , endeauouring to say with Paul , that we liue not , but that Christ liueth in vs : which when we can say , we haue in vs the very seede of eternall life . The second degree is in the ende of this life , when the bodie freed from all diseases , paines , and miseries , is laid to rest in the earth , and the soule is receiued into heauen . The third is after the day of iudgement , when bodie and soule reunited shall both be aduanced to eternall glorie . Againe in this third degree of life , there be in all likelihood sundrie degrees of glory . Daniel speaking of the estate of the elect after this life , saith , They that be wise shall shine as the brightnesse of the firmament , and they that turne many to righteousnes shall shine as the starres for euermore . Now we know there is difference betweene the brightnesse of the firmament and the brightnesse of the starres . Againe there be degrees of torments in hell , as appeares by the saying of Christ , It shall be easier for Tyrus and Sydon in that day then for this generation : and therefore there be proportionall degrees of glorie . And Paul saith , There is one glorie of the sunne , an other glorie of the moone , an other glorie of the starres : for one starre differeth from another in glorie : so is the resurrection of the dead . In which words he applies the differences of excellencie that be in the creatures , to set forth the differences of glorie that shall be in mens bodies after the resurrection . Furthermore , ( if we may coniecture ) it may be , the degrees of glorie shall be answerable to the diuerse measures of gifts and graces bestowed on men in this life , and according to the imployance of them to the glorie of God and edification of the Church . And therefore the twelue Apostles who were exceedingly enriched with the gifts of the spirit , and were master-builders of the Church of the new Testament , shall sit on 12. thrones and iudge the twelue tribes of Israel . But it may be obiected , that if there be degrees of glorie in heauen , some shall want glorie . Ans. Not so : though some haue more , and some lesse , yet all shall haue sufficient . Take sundrie vessells whereof some are bigger , and some lesse , and cast them all into the sea : some will receiue more water and some lesse , and yet all shall be full and no want in any : and so likewise among the Saints of God in heauen , some shall haue more glorie some lesse , and yet all without exception full of glorie . And wheras it is alleadged that all the labourers in the vineyard receiue each of them a pennie equally for their hire ; the answer is , that our Sauiour Christ in that parable intends not to set forth the equalitie of celestiall glorie , and what shall be the state of the godly after this life : but the very drift of the parable is to shew , that they which are called first , haue no cause to bragge or insult ouer others which as yet are vncalled , considering they may be made equall or be preferred before them . Thus much of life it selfe : now followes the continuance thereof , which the Scriptures haue noted in calling it eternall or euerlasting . And to this end Paul saith , that Christ hath abolished death , and brought not onely life , but also immortalitie to light by the Gospell . And this very circumstance serues greatly to commend the happines of the godly : in that , after they haue made an entrance into it , they shall neuer see tearme of time or end . Suppose the whole world were a sea , and that euery thousand yeares expired , a bird must carrie away , or drinke vp one onely droppe of it : in processe of time it will come to passe that this sea though very huge , shall be dried vp : but yet many thousand millions of yeares must be passed before this can be done . Now if a man should enioy happinesse in heauen onely for the space of time in which the sea is in drying vp , he would thinke his case most happie and blessed : but behold the Elect shall enioy the kingdome of heauen not onely for that time , but when it is ended , they shall enioy it as long againe : and when all is done , they shall be as farre from the ending of this their ioy , as they were at the beginning . Hauing thus seene what life euerlasting is , let vs now come to the vse of the article . And first of all , if we beleeue that there is an eternall happines , and that the same belongs vnto vs , then we must vse this present world & all the things therein as though we vsed them not : and whatsoeuer we doe in this world , yet the eyes of our minds must be alwaies cast toward the blessed estate prepared for vs in heauen . As a pilgrime in a strange land hath alwaies his eyes toward his iournies end , and is then grieued when by any meanes he is out of the way : so must we alwaies haue our mindes and hearts set on euerlasting life , and be grieued when we are by any way hindered in the straight way , that leadeth thereunto : we haue a notable patterne of this dutie set out vnto vs in the Patriarke Abraham , who beeing called of God , obeyed to goe out into a place , which he should afterward receiue for inheritance , and he went out , not knowing whither he went : and by faith aboad in the land of Canaan , as in a strange countrey and as one that dwelt in tents . Now the cause that mooued him was life euerlasting : for the text saith , He looked for a citie hauing a foundation , whose builder and maker is God. And we ought euery one of vs for our parts to be little affected to the things of this life , neuer setting our hearts vpon them , but vsing them as a pilgrime doth vse his staffe in the way : so long as it is an helpe and stay for him in his iourney , he is content to carrie it in his hand ; but so soone as ●t beginneth to trouble him , he casteth it away . Secondly all that ●rofesse the Gospel of Christ , may hence learne to beare the crosses and afflic●ions which God shall lay on them in this world . It is Gods vsuall manne● to begin corrections in his owne familie vpon his owne children ; and as P●ter saith , Iudgement beginneth at Gods house . Looke at a mother that weanes her child , laieth wormewood or some other bitter thing vpon her breast , to make the child loath the milke : so likewise God makes vs often feele the mis●ries and crosses of this life , that our loue and liking might be turned from this world and fixed in heauen . As rawe flesh is loathsome to the stomacke ; so is euery sinner and vnmortified man loathsome vnto God : till the Lord by afflictions mortifie in him the corruptions of his nature , and specially the loue of this world . But when a man is afflicted , how shall he be able to endure the crosse ? Surely by resoluing himselfe that the Lord hath prepared life euerlasting for him . Thus we read that Moses by faith when he was come to age , refused to be called the sonne of Pharaohs daughter , and choosed rather to suffer aduersitie with the people of God , then to enioy the pleasures of sinne for a season , esteeming the rebuke of Christ greater riches then the treasures of Egypt . But I pray you : what mooued Moses to be of this minde ? The reason is added : Because he had respect to the recompence of reward , that is , he had alwaies a speciall regard to life euerlasting , and that was it that made him content and willing to suffer affliction with the people of god . Here then behold a notable president for vs to follow . In which we are taught that the best way to endure afflictions with patience , is to haue an eye to the recompence of reward : this is it that makes the yoke of Christ easie and lightsome . When it shall please God to bring vnto vs a cup of afflictions and bid vs drinke a draught thereof to the very bottome , the meditation of life eternall must be as sugar in our pockets to sweeten the cup withall . Lastly , if this be true , that God of his goodnesse and endles mercy towards mankind , hath prepared life euerlasting , yet not for all men , but for the elect whose names are written in the booke of life , we must aboue all things in this world seeke to be partakers of the same . Let vs receiue this as from the Lord , and lay it to our hearts , whatsoeuer we doe euening or morning , day or night , whether we be young or old , rich or poore ; first we must seeke for the kingdome of heauen and his righteousnes . If this benefit were common to all and not proper to the Church , lesse care might be had : but seeing it is proper to some alone , for this very cause let all our studies be to obtaine the beginnings of li●e euerlasting giuen in this life . For if we haue it not , whosoeuer we be , it had beene better for vs that we had neuer beene borne , or that we had beene borne dogges and toades then men : for when they die , there is an ende of their miserie ; but man , if he loose euerlasting happinesse , hath ten thousand millions of yeares to liue in miserie and in the torments of hell : and when that time is ended , he is as farre from the end of his miserie as he was at the beginning . Wherefore , I pray you , let not the deuill steale this meditation out of your hearts , but be carefull to repent of all your sinnes , and to beleeue in Christ for the pardon of them all ; that by this meanes yee may come to haue the pawne and earnest of the spirit concerning life euerlasting , euen in this world . What a miserable thing is it , that men should liue long in this world , and not so much as dreame of another till the last gaspe . Let vs not suffer Satan thus to abuse and bewitch vs : for if we haue not eternall life in this world , we shall neuer haue it . Hitherto by Gods goodnes I haue shewed the meaning of the Creede : now to draw to a conclusion , the generall vses which are to be made of it , follow . And first of all we learne by it , that the Church of Rome hath no cause to condemne vs for heretickes : for we doe truly hold and beleeue the whole Apostolicall Symbole or Creede , which is an epitome of the Scriptures and the very key of faith . It will be said , that we denie the Popes supremacie , iustification by workes , purgatorie , the sacrifice of the Masse for the sinnes of the quicke and the dead , the inuocation and intercession of Saints , &c. which ar● the greatest points of religion . It is true indeede , we denie and renounce them as doctrines of deuills : perswading our selues that if they indeede had beene Apostolicall , and the very grounds and pillars of religion , as they are now auouched to be ; they should in no wise haue beene left forth of the Creede . For it is an ouersight in making a confession of faith , to omit the principall points and rules of faith . It will be further saide , that in the Creede we beleeue the Church , and so consequently are to beleeue all these former points which are taught and auouched by the Church : but this defence is foolish . For it takes this for graunted , that the Church of Rome is the Church here meant which we denie , vnlesse they can prooue a particular Church to be vniuersal or Catholike . Nay , I adde further , that the principall grounds of popish faith , for which they contend with vs as for life and death ; are not mentioned in any other Creedes which were made by the Churches and Councells for many hundred yeares after Christ. Secondly the Creede serues as a storehouse of remedies against all troubles and temptations whatsoeuer . I. If a man be grieued for the losse of earthly riches , let him consider that he beleeues God to be his Creatour , who will therefore guide and preserue his owne workmanship , and by his prouidence minister all things needefull vnto it . And that he hath not lost the principall blessing of all , in that he hath God to be his father , Christ to be his redeemer , and the holy Ghost to be his comforter : and that considering he lookes for life eternall , he is not to be ouer much carefull for this life : and that Christ being our Lord will not forsake vs beeing the seruants in his owne house , but will prouide things needefull for vs. II. If any man be grieued in respect of outward disgrace and contempt , let him remember that he beleeues in Christ crucified , and that therefore he is to reioyce in contempt for righteousnes sake . III. They which are troubled for the decease of friends● are to comfort thēselues in the communion of Saints , and that they haue God the Father and Christ and the holy Ghost for their friends . IV. Against bodily captiuitie , let men consider that they beleeue in Christ their Lord , whose seruice is perfect libertie . V. Against the feare of bodily diseases● we must remember the resurrection of the bodie , in which all diseases and infirmities shall be abolished . VI. If a man feare death of the bodie , let him consider that he beleeues in Christ , which died vpon the crosse , who by death hath vanquished death . VII . The feare of persecution is restrained , if we call to remembrance that God is a Father Almightie , not onely able but also willing to represse the power of the aduersarie , so farre forth as shall be for the good of his children . VIII . Terrours arising of the consideration of the last iudgement are delaied by remembrance of this , that Christ shall be our iudge who is our redeemer . IX . Feare of damnation is remedied by consideration that Christ died to make satisfaction for vs , and now sitts at the right hand of his father to make intercession for vs : and by the resurrection of the bodie to life euerlasting . X. Terrours of conscience for sinne are repressed , if we consider that God is a Father , and therefore much in sparing , and that it is a prerogatiue of the Church to haue remission of sinnes . Trin-vni Deo gloria . AN EXPOSITION OF THE LORDS PRAYER : In the way of Catechising , seruing for ignorant people . Corrected and amended . Hereunto are adioyned the prayers of Paul , taken out of his Epistles . By W. Perkins . Printed for Iohn Porter , and Ralph Iackson . 1600. To the right Honourable Edward , Lord Russell Earle of Bedford : Grace and peace be multiplied . RIght Honourable , if you consider what is one of the chiefest ornaments of this Noble state , vnto which God hath aduanced you : it wil appeare , that there is none more excellent then a the spirit of grace and prayer . For what doth your heart affect ? would you speake the languages ? Behold , by prayer you may speak the most heauenly tongue that euer was , b euen the language of Canaan . Would you haue the valor of knighthood ? By prayer you may stand in place where Gods hande hath c made a breach , and doe as much as d all the chariots and horsmen in a kingdom . Would you inioy Gods blessings which you wāt ? By praier you may ( as it were ) put your hand into the cofers of Gods treasures e & inrich your selfe . Doe you desire the fauour of Monarks and Princes ? By praier you may come in presence and haue speech with Iehova the king of heauen and earth . Lastly , would you know , whether now liuing you be dead , that beeing dead you may liue for euer ? By prayer a man may knowe , whether hee bee dead to sinne , dead to the world , liue to God , liue to Christ and liue eternally . Prayer then , beeing so excellent a point of Religion : I am imboldened to commend this small treatise to your Honour : not so much for it selfe , as because it doth set out the matter and true manner of inuocation of Gods holy name . And I hope for your fauour in accepting of it , the rather , because I doubt not but your desire is to be answerable to your most honourable , & for religion most worthy ancestors , in the care of maintaining and countenancing any good thing that may any way serue for the furtherīg of the gospel of Christ. Nowe Iesus Christ our Lord , and God euen the Father which hath loued vs , & giuen vs euerlasting consolation , and good hope through grace , stablish your Honour in euery good word and worke to the end . Your H. to command , William Perkins . An aduertisement to the Reader . GOod reader , there was a booke of late published in London vnder this title , PERKINS , vpon the Lords praier . In it I haue double iniurie . First it was printed without my knowledge or consent . And secondly the booke is faultie both in the matter and manner of writing . In the matter , these things are not well set downe . First the commandement of praier , very easily to be kept . pag. 3 . b . 2. Prayer is the restauration of the Gospell . 7 . b . 3. The three first petitions concerne Gods glorie ; the three latter , the meanes of Gods glorie . 1 . b . 4. Gods name taken for his deitie , and not for his attributes or titles . 15 . b . 5. A man must pray for the day of his death . 26 . a . 6. Repentance is sufficient not only to bring a true faith , but also to renew it . 34. ● . 7. A lesson in the Lords praier taken out of Poperie . 45 . a . 8. The doctrine of satisfaction for sinne is a most vile doctrine . 52 . b . 9. God and the deuill agree in the manner of temptation . 61 . b . 10. God offereth men the occasion to sinne . 62 . a . Likewise the manner of writing hath other faults . First , in the middle of the Lords prayer , there is placed a discourse of the Lords supper . 2. The end of the Lords prayer is not expounded at all but friuolously . 3. There are very many places , which haue no common reason in them , as First , Gods angels doe his will in countenance . 39 . b . 2. Our daily bread is communicating bread . 45 . b . 3. To walke before God in the truth of the satisfaction of Gods iustice . 51 . a . 4. To purge a cleere conscience . 51 . b . 5. The pages 65.66.67 . are so penned , as the reader cannot knowe what was my meaning . Now , considering by this vngoaly practise , Christian and well disposed people are much abused , to omit the iniurie done to my selfe : I thought it my duty to make a redresse by publishing this treatise according as the points therein were deliuered : otherwise I was not willing to haue set downe any thing in the way of Exposition of the Lords prayer : because it is alreadie sufficiently performed by others . AN EXPOSITION OF THE Lords praier , in the way of Catechisme . Seruing for ignorant people , by M. Perkins . Matth. 6. vers . 9. After this manner therefore pray ye : Our Father , &c. THe occasion , and so also the coherence of these words with the former is this . The Euangelist Matthew setting downe the sermons and sayings of our Sauiour Christ keeps not this course to propound euery thing as it was done or spoken : but sometime he sets downe that first , which was done last ; and that last which was done before : according as the spirit of God directed him . Which thing is verified in these words , where the praier is mentioned ; yet the occasion wherefore our Sauiour Christ taught his Disciples to pray , is not here specified . But in S. Luk. 11. 1. the occasion of these wordes is euident . For there it is said that the disciples of our Sauiour knowing that Iohn taught his disciples to pray , made request to their master that he would doe the same to them likewise . These fewe words set before the pr●ier are a commandement , and it prescribes vnto vs two duties : the first , to pray : the second , to pray after the manner following . Touching the first point , considering very fewe among the people knowe how to pray aright , we must learne what it is to pray . To make praier is to put vp our request to God according to his word from a contrite heart in the name of Christ , with assurance to be heard . For the better opening of these words , we are to cōsider sixe questiōs . The first is , to whome we are to praie . The answer is , to God alone : Rom. 10.14 . How shall they call on him in whome they haue not beleeued , &c. Marke howe inuocation and faith are linked togither . And Pauls reason may be framed thus . In whome we put our affiance or beleefe , to him alone must we praie : but we beleeue onely in God : therefore we must onely pray to him . As for Saints or angels , they are in no wise to be called vpon : because not the least title of gods word prescribes vs so to doe : because they cannot heare our praiers , and discerne what are the thoughts and desires of our hearts : and because inuocation is a part of diuine worship , and therefore peculiar to God alone . Obiection . What neede any man pray vnto God , considering hee knowes what we want before we aske , and is readie and willing to giue that which we craue . Ans. We pray not for this ende to manifest our case to God as though he knewe it not , or to winne and procure his fauour and good will , but for other weightie endes . First , that we might shew our submission and obedience to God , because he hath giuen vs a direct commandement to pray , and it must be obeyed . Secondly , that we may by inuocation shewe forth that wee doe indeede beleeue and repent : because God hath made the promise of remission of sinnes and of all good blessings to such as doe indeede repent and humble themselues vnder the hand of God , and by true faith apprehend and applie the promises of God vnto themselues . Thirdly , we pray to God that wee may ( as our dutie is ) acknowledge him to be the fountaine , author , and giuer of euery good thing . Lastly , that we might ease our mindes by powring out our hearts before the Lord : for to this ende hath he made most sweete and comfortable promises . Pro. 16.3 . Psal. 37.5 . Obiection . What neede men vse prayer , considering God in his eternall coūsell hath certenly determined what shall come to passe ? Ans. As God determines what things shall come to passe : so hee doeth with all determine the meanes whereby the same things are effected . Before all worlds God decreed that men should liue vpon earth , and he decreed likewise , that meate , drinke and cloathing should be vsed that life might be preserued . Now prayer is one of the most excellent meanes whereby sundry things are brought to passe : therefore Gods eternall counsell touching things to come , doth not exclude praier and like meanes , but rather include and implie the same . The second question is , what kind of actiō praier is ? Ans. It is no lip-labour , it is the putting vp of a suite vnto God , and this action is peculiar to the very heart of a man. Rom. 8.26 . The spirit makes request for vs. But how ? with grones in the heart . Exod. ●4 . 15 . The Lord saith to Moses , Why criest thou ? yet there is no mention made that Moses spake any word at all : the Lord no doubt , accepted the inward mourning and desire of his heart for a crie , Psal. 38.10 . and 11.4 . The third question is , what is the forme or rule according to which wee are to pray ? Ans. It is the reuealed will and word of God. A man in humbling his soule before God , is not to pray as his affections carrie him , and for what he list : but all is to be done according to the expresse word . So as those things which God hath commanded vs to aske , we are to aske , & those things which he hath not commanded vs to aske , we are in no wise to pray for , 1. Iohn 5.14 . This is the assurance which we haue of him , that if wee aske any thing according to his will , he heareth vs. This then is a speciall clause to be marked , that men must pray in knowledge , not in ignorance . Here weigh the case of poore ignorant people : they talke much of praying for themselues and others , they imagine that they pray very deuoutly to God : but alas they doe nothing lesse , because they know not what to aske according to gods will. They therfore must learn Gods word , and pray according to the same , els it will prooue in the end that all their praying was nothing but as mocking , and flat dishonouring of God. The fourth question is , with what affection a man must praie ? Ans. Praier must proceede from a broken and contrite heart . This is the sacrifice which God accepteth . Psal. 51. 17. When Ahab abased himselfe , though hee did ●● in hypocrisie , yet God had some respect vnto it . 1. King. 21.29 . saith the Lord to Eliah , seest thou how Ahab is hūbled before me ? This contrition of heart stands in two things . The first of them is a liuely feeling of our owne sinne , miserie , and wretched estate , how that we are compassed about with innumerable enemies , euen with the deuill and his angels , and within abound euen with huge seas of wants and rebellious corruptions , whereby we most grieuously displease God , and are vile in our owne eyes . Beeing therefore thus beset on euery side , we are to be touched with the sense of this our great miserie . And he that will pray aright , must put on the person and the very affection of a poore wretched begger , and certenly not beeing grieued with the rufull condition in which we are in our selues , it is not possible for vs to pray effectually , Psal. 130.1 . Out of the deepest called vpon thee , O Lord : that is , when I was in my greatest miserie , and as it were not farre from the gulfes of hell , then I cried to God , Esay 26.16 . Lord in trouble haue they visited thee , they powred out a prayer when thy chastening was vpon them . 1. Sam. 1.15 . I am a woman ( saith Anna ) of an hard spirit : that is , a trouble soule , and haue powred my soule before the Lord. Hence it appeareth , that the ordinarie praiers of most men grieuously displease God , seeing they are made for fashion onely , without any sense and feeling of their miseries , commonly men come with the Pharise in ostentation of their integritie , and they take great paines with their lippes , but their hearts wander from the Lord. The second thing required in a contrite heart , is a longing desire and hungring after Gods graces and benefits whereof we stand in neede . It is not sufficient for a man to buckle as it were , and to goe crooked vnder his sinnes and miseries : but also he must haue a desire to be eased of them , and to be enriched with graces needfull . Thus Hezekias the King , and the Prophet Isaiah the sonne of Amos prayed against Senacharib , and cried vnto heauen . 2. Chr. 32.10 . Where we may see what a marueilous desire they had to obtaine their request . So also Rom. 8.16 . The spirit maketh request with grones so great that they can not be vttered , as they are felt . Dauid Psal. ●43 . 6 . saith , that he desireth after the Lord , as the thirstie land . Now we know that the ground parched with heate , opens it selfe in ri●ts and cranies , and gapes towards heauen as though it would deuoure the clouds for want of moysture , and thus must the heart be disposed to Gods grace , till it obtaine it . The people of Israel beeing in grieuous a●fliction , how doe they pray ? They powre out their soules like water before the face of the Lord. Lament . 2. 1● . The fift question is , in whose name prayer must be made . Ans. It must not be made in the name of any creature , but onely in the name and mediation of Christ. Ioh. 14.14 . If yee aske any thing in my name I will doe it . A man is not to present his prayers to God in any worthines of his owne merits . For what is he to make the best of himselfe , what can he make of himselfe ? by nature he is no better then the very firebrand of hell , and of all Gods creatures on earth the most outragious rebell to God , and therefore can not be heard for his owne sake . As for Saints , they can be no mediatours , seeing euen they themselues in heauen are accepted of God not for themselues , but onely for the blessed merits of Christ. If any man sinne ( saith Saint Iohn 1. epist. chap. 2.1 . ) we h●●e an aduocate with the father , Iesus Christ. But howe prooues he this ? It followes then , And he is the reconciliation for our sinnes . His reason stands thus , hee which must be an advocate , must first of al be a reconciliation for vs ; no saints can be a reconciliation for vs , therefore no Saints can be aduocates . Therefore in this place is manifest an other fault of ignorant people . They crie often , Lord helpe me , Lord haue mercie vpon me . But in whose name pray they ? poore soules like blind bayards they rush vpon the Lord , they knowe no mediatour in whose name they should present their praiers to him . Litle do they consider with themselues , that God is as well a most terrible Iudge , as a mercifull father . The sixt question is ; Whether faith be requisite to praier or not . Ans. Prayer is to be made with faith , whereby a man must haue certen assurance to be heard . For he that praieth must steadfastly beleeue , that God in Christ will grant his petition . This affiance being wanting , it maketh praier to be no praier . For how can he pray for any thing effectually , who doubteth whether hee shall obtaine it or no. Wherefore it is an especiall point of praier , to be perswaded , that God to whome praier is made , not onely can , but also will grant his request . Mar. 11. 24. Whatsoeuer ye desire when ye praie , beleeue that yee shall haue it , and it shall bee done vnto you . Here wee see two things required in praier : the first , a desire of the good things which we want : the second is faith , whereby we beleeue that God will grant the things desired . The ground of this faith is reconciliation with God , and the assurance thereof . For vnlesse a man bee in conscience in some measure perswaded that all his sinnes are pardoned , and that he standes reconciled to God in Christ , he cannot beleeue any other promises reuealed in the word , nor that any of his praiers shall be heard . Thus much of the definition of praier : nowe let vs see what vse may be● made of ●his commandement , Pray ye thus . Seeing our Sauiour commands his di●●iples● and so euen vs also to pray to God , it is our dutie not onely to present our praiers to God , but also to doe it cheerefully and earnestly . Rom. 15. 30. Also brethren I beseech you that yee would striue with me by prayers to God for me . What is the cause why the Lord doth oft deferre his blessings after our prayers ? No cause , but that he might stirre vs vp to be more earnest to crie vnto the Lord. Exod. 32. 10. When Moses praied to God in the behalfe of the Israelites , the Lord answers , Let me alone : as though his praiers did binde the Lord , and hinder him from executing his iudgements . Wherfore this is good aduise , for all Christian men to continue and to bee zealous in praier . If thou be an ignorant man , for shame learn to praie , seeing it is Gods cōmandement , make consciēce of it . We see that there is no man , vnles he be desperately wicked , but will make some conscience of killing and stealing● and why is this ? Because it is Gods commaundement , Thou shalt not kill , thou shalt not ●teale . Well then , this also is Gods commandement , to pray . Let this consideration breed in thee a conscience of this dutie : and although thy corrupt nature shall draw thee away from it , yet striue to the contrarie , and know it certainly , that ●he breach of this commandement makes thee as well guilty of damnation before God as any other . Furthermore , this must be a motiue to pricke thee forward to this dutie , that as God commands vs to praie , so also he giues the spirit of praier , whereby the commandement is made easie vnto vs. If the Lord had commaunded a thing impossible , then there had beene some cause of discouragement , but commaunding a thing through the grace of his spirit very easie and profitable : how much more are we bound to obedience of the same ? Againe , praier is the key whereby we open the treasures of GOD , and pull down his mercies vpon vs. For as the preaching of the word serues to declare and to conuey vnto vs Gods graces : so in praier wee come to haue a liuely feeling of the same in our hearts . And further , this must mooue vs to praier , seeing in that , we haue familiaritie with Gods maiestie . It is an high fauour for a man to be familiar with a prince ; howe much more then to bee familiar with the king of kings the mightie Iehoua ? This then can be no burthen or trouble vnto vs , being one of the many prerogatiues that god bestows on his church . For in the preaching of the word , it pleased God to talke to vs , and in praier , God doth vouchsafe vs this honour , to speake , and as it were familiarly to talk with him , not as to a fearefull Iudge , but as to a louing and mercifull God. Consider also that praier is a worthy meanes of defence , not only to vs , but also to the Church & thē that are absent . By it Moses stood in the breach , which Gods wrath had made into the people of Israel , and staied the same , Psal. 106. 23. By this , Christian men fight as valiant champions against their owne corruptions , and all other spirituall enemies , Eph. 6. 18. Infinite were it to shewe how many blessings the Lord had bestowed on his seruants by praier . In a word , Luther , whom it pleased God to vse as a worthie instrument for the restoring of the gospel , testifieth of himselfe , that hauing this grace giuen him to call vpon the name of the Lord , he had more reuealed vnto him of gods truth by praier , then by reading and studie . The second point of the commandement , is to praie after the manner propounded in the Lords praier . Where it is to be noted , that the Lords praier is a direction , and as it were a samplar to teach vs how and in what manner wee ought to praie . None is to imagine that we are bound to vse these words only , & none other . For the meaning of Christ is not to bind vs to the word , but to the matter and to the manner , and to the like affections in praying . If this were not so , the praiers of Gods seruants set downe in the bookes of the olde and new Testament , should all be faultie , because they are not set downe in the very same words with the Lords praier , nay this praier is not set downe in the same words altogither by Matthew and Luke . And whereas sundrie men in our Church hold it vnlawfull to vse this very forme of words as they are set downe by our Sauiour Christ for a praier ; they are farre deceiued , as will appeare by their reasons . First ( say they ) it is scripture , and therefore not to bee vsed as a prayer . I answer , that the same thing may be the scripture of God , & also the praier of man , els the praiers of Moses , Dauid , and Paul , being set downe in the scriptures , cease to be prayers . Againe ( say they ) that in praier we are to expresse our wants in particular , & the graces which we desire : now in these words all things to be praied for , are only in generall propounded . I answere , that the maine wantes that are in any m●n , and the principall graces of God to be desired , are set downe in the petitions of this praier in particular . Thirdly , they plead that the patterne to make all praiers by , should not be vsed as a praier . I answer , that therefore the rather it may be vsed as a prayer , and sure it is that ancient and worthy Diuines haue reuerenced it as a prayer ; choosing rather to vse these wordes then any other , as Cyprianus Sermone de orat . Dominic . And Tertullian lib. de fuga in persequntione . And August . Sermone 126. de tempore . Wherefore the opinion is full of ignorance and errour . Well , whereas our Sauiour first giues a commandement to pray , and then after giues a direction for the keeping of it , this he doth to stir vp our dulnes , and to allure vs by all meanes to this heauenly exercise of prayer : wherefore still I say , imploy your selues in praier feruently and continually , and if you cannot doe it , learne to praie . Thus much of the commandement of our Sauiour Christ : now follow the words of the praier . Our Father which art , &c. ] THese wordes containe three partes , 1. A preface . 2. The praier it selfe , containing sixe petitions . 3. The testification of faith in the last worde , Amen . Which although it be short , yet it doth not containe the smallest point in the praier : It is ( I say ) a testification of our faith , whereas the petitions that goe before are onely testifications of our desires . Nowe of these three partes in order . We must consider howe our Sauiour Christ doth not set downe the petitions abruptly , but he first begins with a solemne preface . Whereby wee are taught this lesson ; that hee which is to pray vnto God , is first to prepare himselfe , and not boldly without consideration as it were to rush into the presence of God. If a man be to come before an earthly prince , hee will order himselfe in apparell , gesture and wordes , that he may doe all things in seemelinesse and dutifull reuerence : how much more are men to order themselues , when they are to appeare before the liuing God ? Eccl. 5.1 . Bee not rash with thy mouth , and let not thy heart be hastie to vtter a thing before the Lord. And Dauid , Psal. 26.6 . Washed his hands in innocency , before he came to the altar of the Lord to offer sacrifice . The meanes whereby men may stirre vp their dull and heauie hearts , & so prepare themselues to praier , are three . The first is to read diligently the word of God , concerning those matters about which they are to pray : & what then ? this will be a meanes not onely to direct him , but also to quicken the heart more feruently to deliuer his praier . This is euident by a comparison . The beames of the sunne descending , heat not before they come to the earth , or some solide bodie where they may reflect , and then by that meanes the earth and aire adioyning is made hot : euen so the Lord sends down vnto vs his blessed word , euen as beames and the goodly sunshine , and thereby he speakes to our hearts : now when we make our praiers of that which we haue read , Gods word is as it were re●●ected , and our hearts are thereby warmed with the comfortable heat of Gods holy spirit , to poure out our p●aiers to God more feruently . The second meanes is to pray to God that hee would strengthen vs with his spirit , that we might be able to praie as it is practised , Psal. 143.1 . The third meanes is , the consideration of Gods most glorious maiestie , wherein we are to remember first his fatherly goodnes and kindnesse , whereby hee is willing ; and secondly his omnipotencie , whereby hee is able to g●ant our requests . One of these imboldened the leaper to pray , Lord , if thou wil● thou canst make me ●leane . Mat. 8.2 . Therefore both togither are more effectuall . Now let vs come to the preface it selfe , Our father which art in heauen . It cōtaines a description of the true Iehoua to whome we pray , and that by two arguments : the first is drawne from a relation , Our Father : the second is taken from the subiect or place , Which art in heauen . Father . ] 1. The meaning . IN the opening of this word , or title of God , two questions are to be opened . 1. Quest. Whether by thit title , Father , is signified the whole Trinitie or some one person thereof . Ans. Otherwhiles this name is attributed to all the persons in Trinitie , or any of them . Mal. 2. 10. Haue wee not all one father . &c. Luk. 3.38 . Which was the sonne of Adam , which was the s●nne of God. And in Esai 36. Christ is called the Father of eternitie , because all that are truely knit to him , and borne anew by him , they are eternally made the sonnes of God. Againe , oftentimes it is giuen to the first person in Trinitie , as in those places where one person is conferred with another . And so in this place principally for some speciall respects , this title agrees to the first person . For first he is the father of Christ as he is the eternall word of the father , and that by nature , because he is of the same essence with him . Secondly , he is the father to Christ in respect of his manhood , not by nature or adoption , but by personall vnion , because the humane nature doth subsist in the person of the word . Thirdly , he is a father to all the faithfull by adoption in Christ. 2. Quest. Whether are we to praie to the sonne and the holy Ghost as to the Father ? Ans. Inuocation belongs to al the three persons in Trinitie , & not only to the Father , Act. 7.59 . Steuen praieth , Lord Iesus receiue my spirit . 1. Th●s . 3.2 . Now God our Father and our Lord Iesus Christ guide our iourney vnto you . 2. Cor. 13.13 . The grace of our Lord Iesus Christ , the loue of God , and the communion of the holy ghost be with you . And men are baptized in the name of the father , the sonne , and the holy Ghost , that is , by calling on the name of the Father , Sonne , and holy Ghost . Some may say , this praier is a perfect platforme of all praiers , & yet we are taught to direct our praiers to the Father , not to the Sonne , or holy spirit . I answere , the Father , Sonne , and holy Ghost , are three distinct persons , yet they are not to be seuered or deuided , because they all subsist in one and the same godhead or diuine nature . And further in all outward actions , as in the creation and preseruation of the world , and the saluation of the elect , they are not seuered or diuided : for they all worke togither , onely they are distinguished in the manner of working . Nowe if they be not diuided in nature or operation , then they are not to be seuered in worship . And in this place wee principally direct our praiers to the father , because he is the first in order : yet so , as then we implie the Sonne and holy Ghost . For we pray to the Father in the name of the Sonne by the assistance of the holy Ghost . And to what person soeuer the praier is directed , we must alwaies remember in minde and heart to include the rest . 2. The vse . TThe vses of this point are manifold . 1. First , whereas we are taught to come to God as to a father , & therefore in the name of his Sonne our Sauiour Christ , we learne to lay the first ground of all our praiers , which is to hold and maintaine the vnion & the distinction of the three persons in Trinitie . This beeing the lowest and the first foundation of praier , it is requisite that all which would pray aright , should haue this knowledge , rightly to beleeue the Trinitie , and to know how the three persons agree , and how they are distinguished , and the order of them , how the Father is the first , the Sonne the second , the holy ghost the third : and therefore how the father is to be called vpon in the name of the sonne by the holy Ghost . By this , the praiers of Gods Church , and the praiers of heathen men are distinguished , who inuocate God as creator out of the father , Sonne , & holy Ghost . And hence it is manifest , that ignorant and silly people which doe not so much as dreame of the vnion , distinction , and order of the persons in Trinitie , make but a cold and slender kind of praying . 2. Secondly , we may learne hereby that we are not in any wise to inuocate Saints and Angels , but onely the true Iehoua . The reason standes thus : This praier is either a perfect platforme for all praiers , or not : to say it were not , were an iniurie to our Sauiour Christ : to say it is so , is also to graunt that it doth fully set downe to whome all praiers are to be made . Now , in these words there is set downe no inuocation but of God alone . For in praier to be tearmed , Our father is proper to God , Esai 64.16 . Thou art our father : though Abraham be ignorant of vs , and Israel know vs not : yet thou , O Lord , art our father and redeemer . Papists therefore that are the great patrons of inuocation of Saints , in their reformed breuiaries & missals , deale very fondly : for first they pray to Marie , that shee would pray to Christ for them , and when they haue so done , like iuglers they come to Christ and pray vnto him that he would accept Maries praier for them . 3. Thirdly , we learne that there can be no intercessour betweene God and vs , but onely Christ. For here we are taught to come to God not as to a iudge , but as to a kind and louing father . Now he is a father to vs onely by Christ : as for Angels and Saints and all creatures , they are not able to procure by any meanes , that God should become a father , no not so much as to one man. 4. Againe , if the God to whome we pray be a father , we must learne to acquaint our selues with the promises which he hath made in his word , to quicken our hearts in all our praiers vnto him , and thereby to gather affiance to our selues and perswasion that he wil graunt our requests . For this word [ Father ] implies a readines and willingnes in God to heare and be mercifull to our praiers . And a father can not but must needes make promise of fauour to those that be his children , and therefore it can not be that he should call God his father truly , which hath not in his heart this assurance , that God will fulfill all his promises made vnto him . Promises made to praier , as these and such like , are to be marked , as follow , 2. Chron. 7.14 . If my people among whome my name is called vpon , doe humble themselues , and pray , and seeke my presence , & turne from their wicked waies , then I will heare in heauen , and be mercifull vnto their sinnes . 2. Chron. 15.2 . The Lord is with you while ye be with him , and if ye seeke him , he will be found of you . Esai 65. 34. Before they call I will answer , and whiles they speake I will heare . Matth. 7.7 . Aske and it shall be giuen you , seeke and ye shall finde , knocke and it shall be opened . Luke 11.13 . If ye which are euill can giue good gifts vnto your children , how much more shall your heauenly father giue the holy Ghost to them that desire him . Rom. 10. 12. He that is Lord ouer all , is rich vnto all that call on him . Iam. 4.8 . Draw neere vnto God , and he will draw neere vnto you . 5. If God be a father who is called vpon , then praier is the note of Gods child . Saint Luke and S. Paul set out the faithfull seruants of God by this note , Act. 9.14 . He hath authoritie to bind all that call on thy name . 1. Cor. 1.2 . To them that are sanctified by Iesus Christ , Saints by calling , with all that call on the name of our Lord Iesus Christ. And contrariwise , Psal. 14.4 . it is made one of the properties of an Atheist , Neuer to call on the name of God. And such persons as neither will nor can , or vse not heartily to pray to God , they may say that they are perswaded there is a God , but in their doings they beare themselues as if there were no God. 6. He which would pray aright , must be like the prodigall child , that is , he must not onely confesse his sinne , saying , Father , I haue sinned against heauen , and against thee , &c. but also haue a full purpose neuer after to offend his father . For how can a child call him father , whome he cares not continually to displease through his lewd conditions ? He can not doe it , neither can any father delight in such a child : therefore in praier we must call to minde our lewdnes and rebellions against our heauenly father , and with the Publicane in heauines of soule say , Lord be mercifull to be a sinner . He which can truly doe this , is a kinde childe . If we consider our selues as we are by nature , we are the children of the deuill : no child so like his father as we are like him , and in this estate we continually rebell against God : for the deuill hath all the heart , our whole ioy is to serue and please him . A man that is to pray must thinke on this , and be grieued thereat . And happie , yea a thousand times happie are they , who haue grace giuen them to see this their state and to bewaile it . And further , it is not sufficient to confesse our sinnes against our mercifull Father , but we must set downe with our selues neuer in such sort to offend him againe , & to lead a new life . This point is very profitable for these times . For many there be when any crosse or sicknesse comes on them , wil pray and promise repentance and all obedience to Gods word , if it shall please God to deliuer them : but this vsually is but in hypocrisie , they dissemble with God and men . For when their sicknes is past , like a dogge that hath bin in the water , they shake their eares and runne straight with all greedines to their former sinnes . Is this to call God Father ? No , he that doth this shal not haue God to be his father : but the man that is wounded in his soule for his offences past , and carrieth a purpose in his heart neuer wittingly and willingly to offend God againe . 7. Lastly , here we are to obserue , that he which would pray , must be indued wi●h the spirit of adoption : the actions whereof in the matter of praier are twofold . The first to mooue the heart to crie and call on God as a father . It is no easie thing to pray : for to a man of himselfe it is as easie to mooue the whol earth with his hand : how then comes it that we pray ? It is a blessed worke of the spirit . Rom. 8.15 . We haue receiued the spirit of adoption , whereby we crie , Ab●a , that is● father . And Rom. 8.26 . Likewise the spirit helpeth our infirmities : for we know not what to pray as we ought : but the spirit it selfe maketh request . And Zach. 12.10 . the holy Ghost is called the spirit of grace , and deprecatio●s or praiers . Well then , the man that would pray , must haue Gods spirit to be his schoole-master , to teach him to pray with grones and sighes of the heart : for the words make not the prayer , but the grones and desires of his heart : and a man praies for no more then he desires with the heart , and he which desires nothing praies not at all , but spends lip-labour . The second worke of the spirit , is to assure vs in our consciences that we are in the state of grace reconciled to God. Rom. 8.16 . The spirit of adoption beareth witnesse with our spirits that we are the children of God. And this inward certificate of the spirit in all exercises of inuocation is very necessarie : for he which wants this assurance , if he be secure and benummed in his sinnes , will not , and if he be touched in conscience for them , for his life dare not cal God father . Also this confutes the opinion of the Church of Rome , which teacheth , that man is to doubt whether he be adopted or no. For how can a man truly call God father , when he doubts whether he be the child of God , or no ? It is a miserable kind of praying to cal God father , and withall to doubt whether he be a father . Indeede it is true that doubts will often arise , but it is our dutie to striue against them , and not to yeeld to them . Yea but ( say they ) to be certaine of Gods mercy is presumption . I answer , if it be presumption , it is an holy presumption , because God hath bidden vs to call him father . Our Father . ] 1. The meaning . THus much of the argument of relation : now let vs proceede● It is further said , Our father . And he is so tearmed , because he is the father of Christ by nature ; and in him the father of euery beleeuer : yea of the whole bodie of the Church . Quest. Whether may it be lawfull for vs in praier to say , not our father , but my father ? Ans. A Christian may in priuate praier say , My father . This is warranted by the example of our Sauiour , Matth. 26. ●9 . O my father if it be possible , let this cup passe from me . And Math. 27.46 . My God , my God , why hast thou forsaken me ? And Thomas praied , My Lord , and my God. And Paul , I giue thanks to my God , &c. And Gods promise is , Ier. 3.19 . Thou shalt call me my father . The meaning of Christ is not to binde vs to these words , but to teach vs that in our praiers we must not haue regard to our selues onely , but also to our brethren , and therefore when we pray for them in our priuate praiers as for our selues , we put in practise the true meaning of these words . 2. The vses . When we pray , wee must not make request onely for our selues and our owne good , but for others also , as the church and people of God , perswading our selues that we also are partakers of their praiers : and for the better cleering of this point , let vs search who they are for whome wee are to pray . Of men there be two sorts , some liuing● some dead . Of these two kinds , the liuing are to be praied for , and there is no praying for the dead . A man that is dead , knowes what shall bee his estate eternally : if he died a wicked person , that is , an vnrepentant sinner , his state shall bee according in eternall torment : if he died hauing repented of his sinnes , then hee shall rest with God in his kingdome . Apoc. 14.13 . Blessed are they which die in the Lord , for they rest from their labours , and their workes follow them . Gal. 6.10 . While wee haue time let vs doe good to all men . Where wee may note that there is a time , namely after death , when we cannot doe good to others . Again , of the liuing , some are our enemies , & some our friends : Our friends are they which are of the same religion , affection , and disposition . Foes are either priuate or publike : Publike foes , are either enemies to our countrie , as tyrants , traitors , &c. or enemies to our religion , as Iewes , Turkes , Papists , Infidels , Atheists . Now towards all these , how ought a man to behaue himselfe in praier ? Ans. He is to pray for them all . Matth. 5.44 . Pray for them which hurt you , and persecute you . 1. Tim. 2.1 . I exhort that praiers , intercessions , &c. be made for all men , for kings , &c. Yet whē Paul gaue this commandement , we read not that there were any Christian kings , but all Infidels . And the Iewes are commanded to pray for Babylon , where they were captiue , Ierem. 29.7 . And seeke the prosperitie of the cittie , whither I haue caused you to be carried captiue , and pray vnto the Lord for it . Question . How and in what manner are wee to pray for our enemies ? Ans. We are to praie against their ●innes , counsels , enterprises , but not against their persons . Thus praied Dauid against Achitophel . 2. Sam. 15.31 . Lord I pray thee bring the counsell of Achitophel to foolishnesse . And thus did the Apostles pray against their persecutors , Act. 4.29 . O Lord behold their threatnings , and graunt vnto thy seruants with all boldnesse to speake thy word . Question . Dauid vseth imprecations against his enemies , in which he prayeth for their vtter confusion , as Psal. 59. & 109. &c. The like is done by Paul , Gal. 5.1 . 2. Tim. 4.14 . and Peter , Act. 8. 20. though afterwards he mitigates his execration . But how could they doe it ? Ans. 1. They were indued with an extraordinarie measure of Gods spirit , and hereby they were inabled to discerne of their enemies and certainly to iudge that their wickednes and malice was incurable , and that they should neuer repent . And the like praiers did the Primitiue church cōceiue against Iulian the Apostata because they perceiued him to be a malitious & desperate enemie . 2. Secondly , they were indued with a pure zeale , and not carried with desire of reuenge against their enemies , intending nothing els but the glorie of God. Nowe for vs it is good that wee should suspect our zeale , because sinister affections , as hatred , enuie , emulation , desire of reuenge , will easily mingle themselues therewith . Question . How farre forth may we vse those Psalmes in which Dauid vseth imprecations against his enemies ? Ans. They are to bee read and song with these caueats . I. We are to vse those imprecations indefinitely against the enemies of God and his Church : for we may perswade our selues that alwaies there be some such obstinate enemies : but we must not applie them particularly . 2. Secondly , we must vse them ( as Augustine saith ) as certaine propheticall sentences of the holy Ghost , pronouncing the last sentence of destruction vpon final and impenitent sinners , which oppose themselues against Gods kingdome . 3. They may be vsed against our spirituall enemies , the flesh , the deuill , and his angels , and the world . 2. Furthermore , whereas we are taught to say , Our father , this serues to put vs in minde , that in praying to God , we must bring loue to men with vs. We must all be the children of one father , louingly disposed one to another . For how should he call God his father , who will not take the child of God for his brother ? Math. 5 . 2● . When thou art to offer thy gift vnto God , if thou haue ought against thy brother : first be reconciled , and then come and offer thy gift . So also Esa. ● . 15 . the Lord saith , that when they pray vnto him he will not heare . Why ? because their han●s are full of bloode . In these times many men can be content form●lly to pray , but yet they will not leaue b●ibing , oppression , deceit , vsurie , &c. The common song of the world is , Euery man for himselfe , and God for vs all : this is the common loue and care that men haue each to other . The praiers of such are abominable , euen as the sacrifice of a dogge , as Esay saith . For how can they call God their father , that haue no loue to their brethren ? 3. Thirdly , hence we may learne that God is no accepter of persons . For this prayer is giuen to all men of what state or degree soeuer . All then , as well poore as rich , vnlearned as learned , subiects as rulers , may say , Our father . It is not with the Lord as it is with the world , but all are his children that doe beleeue . The poore man hath as good interest in Gods kingdome , and may call God father as well as the king . Therfore the weaker sort are to comfort themselues hereby , knowing that God is a father to them as well as to Abraham , Dauid , Peter . And such as are indued with more grace , must not therefore swell in pride , because they haue not God to be their father more then their inferiours haue . Which art in heauen ] 1. The meaning . Quest. HOw may God be said to be in heauen , seeing hee is infinite , and therefore must needes be euery where . 1. King. 8.27 . The heauens of heauens are not able to containe him . Ans. God is said to be in heauen : first , because his maiestie , that is , his power , wisdome , iustice , mercie , is made manifest from thence vnto vs. Psal. 115.3 . Our God is in heauen and doth whatsoeuer he will. Psal. 2.4 . He that dwelleth in heauen shall laugh them to scorne , and the Lord shall haue thē in derision . Esai saith , 66.2 . Thus saith the Lord , Heauen is my throne , and the earth is my footstoole . Secondly , after this life he will manifest and exhibite the fulnes of his glorie to his Angels and Saints in the highest heauens , and that immediately and visibly . 2. The vse . 1. HEreby first we learne that Romish pilgrimages , whereby men went from place to place to worship God , are vaine , and foolish . The God to whome we must pray is in heauen . Now let men trauell to what place● or countrey they will , they shall not come the nearer to heauen , or nearer to God by trauelling , seeing the earth is in euery part alike distant from heauen . 2. Secondly ; this ouerthrowes popish idolatrie , as worshipping of crosses , cruci●ixes , roodes , &c. vsed to put men in minde of God and Christ. We are taught to lift vp our eyes to heauen ; seeing God is there : and how can we doe this , as long as our minds and eyes are poaring vpon an image made by mans arte ? 3. Again , we are here admonished to vse the action of prayer with as great reuerence as possible may be , and not to think of God in any earthly manner . Well reasons Salomon , Eccles. 5.1 . Be not rash with thy mouth to speake a word before God. Why ? He is in heauen , thou art in earth : therefore let thy words be few . This reuerence must appeare in holinesse of all our thoughts and affections , and in all comelines of gesture . And for this cause all wandring by-thoughts , & all vaine babbling is to be auoided , but how goes the case with vs , that on the times appointed come to the assemblies to pray ? Many , by reason of their blindnes pray without vnderstanding . Many , when they are present at praier , yet haue their hearts occupied about other matters , about their goods and worldly busines : such men haue no ioy or gladnes in praying ; it is a burthen to them . Many come to the assembly for custome onely , or for feare of punishment , if they might be left free they could find in their hearts not to pray at all . But let all such men know , that this maner of praying is a very grieuous sinne , nay greater then mocking of father or mother , killing or stealing , for it is directly against God , the other against men . This sinne because it is against the first table , and therefore more hard to be discerned , it is lightly esteemed , and it lesse troubles the consciences of ignorant men : yea as it is in deede , so it is to be esteemed as a disgrace and plaine mockerie of Gods maiestie . Wherefore seeing God is in heauen , away with all drowsie and dead praying , let vs come with reuerence in our hearts before the Lord. 4. Againe , we are here to consider that our hearts in praier must mount vp into heauen , and there be present with the Lord. Psal. 25.1 . ● Vnto thee O Lord , lift I vp my soule . The little childe is neuer well but when it is in the fathers lap , or vnder the mothers wing : and the children of God are neuer in better case , then when in affection and spirit they can come into the presence of their heauenly Father , and by praier , as it were to creepe into his bosome . 5. And here we must further learne , specially to seeke for heauenly things , and to aske earthly things , so farre forth as they serue to bring vs to an euerlasting and immortall inheritance in heauen to which we are called . 1. Pet. 1.3 . 6. Lastly , whereas our father is in heauen , we are to learne that our life on earth is but a pilgrimage , & that our desire must be to attaine to a better countrey , namely , heauen it selfe , and that we must vse all meanes continually to come vnto it . In a word , to make an end of the preface : in it is contained a double stay or prop of all our prayers . The one is to beleeue that God can graunt our requests , because he is almightie , & thus much is signified when he is said to be in heauen . The second is to beleeue that God is ready and willing to grant the same , and this we are t●ught in the title Father , which serues to put vs in ●ind that God accepts our prayers , Ioh. 16.32 . and hath a care of vs in all our miseries and necessities , Matth. 6.32 . and pitieth vs as much as any earthly father can pitie his child . Psal. 103.13 . Yet must we not imagin that God will indeed giue vnto vs whatsoeuer we doe vpon our owne heads , fancie , and desire : but we must in our praiers haue recourse to the promise of God , and according to the tenour thereof must we frame and square our petitions . Things promised absolutely , as all graces necessarie to saluation , may be asked absolutely : and things promised with condition , as graces lesse necessarie , and temporall blessings are to be asked with condition , namely , so farforth as they shal be for Gods glorie in vs , and for our good : except it be so that God promise any temporall blessing absolutely , as he promised issue to Abraham in his old age . The kingdome to Dauid after Saul . A deliuerance from captiuitie in Babylon after 70. yeres to the Israelites . Againe , the preface serues to stirre vp loue and feare in the hearts of them that are about to pray . Loue , because they pray to a father : feare , because he is full of maiestie in heauen . Hallowed be thy Name . ] 1. The Coherence . THus much of the preface : now follow the petitions . They be sixe in number , the three first concerne God , the three last our selues . The three former petitions are again deuided into two parts : the first concernes Gods glorie it selfe ; the other two , the meanes whereby Gods glorie is manifested and inlarged among men . For Gods name is glorified among men when his kingdome doth come , and his will is done . Quest. Why is this petition , Hallowed be thy name , set in the first place ? Ans. Because Gods glorie must be preferred before all things , because it is the end of all creatures and of all the counsels of God. Prov. 16.4 . The Lord hath made all things for his owne sake : yea euen the wicked for the day of euill . And from the order of the petitions here ariseth a worthie instruction , namely , that euery one in all things they take in hand , are to propound to themselues and to intend the glorie of God. The reason is this : The ende which God hath appointed to all our doings , we are to propound to our selues : but God hath appointed that the highest ende of all his doings should be his glorie : therefore our hearts must be set to seeke it first of all . That God will haue his name glorified by vs , appeareth in this ; that he punisheth those which of obstinacie set themselues to dishonour him , or by negligence did not sanctifie him , when they should haue done so . Herod sitting in his royaltie , made such an oration , that the people cried , The voice of a god , and not of a man : and immediately the Angel of the Lord smote him , because he gaue not glorie to God , Act. 12. 12. And Moses because he did not sanctifie the Lord in the presence of the children of Israel , therefore he came not into the land of promise ; yet he did not altogether faile in doing of it . Thus we may see by these punishments , and also by the order of the petitions , that it is our duties to preferre the glorie of God before all thing els . Quest. Whether are we to preferre the glorie of God before the saluation of our soules ? Ans. If the cause stand thus that Gods name must be dishono●red , or our soules condemned , we must account the glorie of God more pretious then the saluation of our soules . This is manifest in the order of the petitions . The petitions that concerne Gods glorie is first , and the petitions that concerne directly our saluation are the fift and sixt . Whereby we are taught , that before God should want any part of his glorie , we must let bodie and soule and all goe , that God may haue all his glorie . This affection had Moses , Exod. 32.32 . when he said , Either forgiue them , or if thou wilt not , blot my name out of thy booke . In this petition as also in the rest , we must obserue three things : the first is the meaning of the wordes : the second , the wants which men must learne to bewaile : the third , the graces of God which are to be desired . 2. The meaning . VEry few among the people can giue the right meaning of the wordes of this prayer . They pretend , that seeing God knowes their good meaning , it is sufficient for them to say the wordes and to meane well . But faith beeing one of the grounds of praier , and there beeing no faith without knowledge , neither can there be praier without knowledge , and therefore ignorant men are to learne the right meaning of the words . Name ] Name in this place signifieth , 1 God himselfe , 1. King. 5.5 . He shall build an house to my Name . 2 His attributes , as his iustice , mercie , &c. 3 His workes , creatures , and iudgements . 4 His word . 5 His honour and praise arising from all these . For God is knowne to vs by all these , as men are knowne by their names ; and as all a mans praise and glorie lies in his name , so all the glorie of God is in these . Hallowed ] TO hallow is to seuer or set apart any thing from the common vse , to some proper and peculiar end : as the Temple was hallowed , that is , set apart to an holy vse ; and the Priests were sanctified , that is , set apart to the seruice of God. And all that beleeue in Christ are sanctified , that is , set apart from sinne to serue God. In like manner Gods name is hallowed , when it is put apart frō obliuion , contempt , prophanation , pollution , blasphemie , and all abuses to an holy , reuerent , and honorable vse , whether we thinke , speake of it , or vse it any manner of way . Leuit. 10.3 . Ezech. 38.23 . Quest. How can a sinfull man hallow Gods name which is pure and holy in it selfe ? Ans. We doe not here pray that we might make Gods name holy , as though we could adde something vnto it to make it holy : but that we might be meanes to declare and make manifest to the world by the right vsage of it , that it is holy , pure and honourable . The like phrase is vsed , Luke 7. 9. Wisdome is iustified by her children : that is , acknowledged and declared to be iust . Ezech. 38.23 . The scope therefore of the first petition , is an earnest desire that we might set forth Gods glory , whatsoeuer become of vs : and it may be expressed thus . O Lord open our eyes that we may aright know thee , and acknowledge the greatnes of thy power , wisdome , iustice , and mercy , which appeares , in thy titles , words , creatures , & iudgements : and grant that when we vse any of these , we may therein honour thee , and vse them reuerently to thy glorie . 3. The wants which are to be bewailed . 1. THE wants , which we in this place are taught to bewaile , are specially foure . The first is an inward and spirituall pride of our hearts ; a sinne that none or very fewe can see in themselues , vnlesse the Lord open their eies . When our first parents were tempted in paradise , the deuill told them they should be as Gods : which lesson not onely they , but we haue learned : and wee conceiue of our selues , as little gods , though to the world we shew it not . This hidden pride , when other sinnes die , it begins to get strength , and to shewe it selfe : and appeares in vaine thoughts , continually on euery occasion ascending in the mind . As may appeare in the Pharisie , whose thoughts were these when he praied thus within himselfe , O God I thanke thee that I am not as other men , extortioners , vniust , adulterers , or euen as this Publican , &c. And as this was in him , so it is in vs till God giue grace : for so that men may haue praise & glory in the world , they care not for Gods glory though it be defaced . We must therefore learne to discerne this hidden corruption , and to mourne for it : for it doth poison and hinder al good desires of glorifying god , so long , as it doth or shall preuaile in the heart . 2. Secondly , wee are taught here to bewaile the hardnesse of our hearts : whereby we are hindred from knowing God aright , and from discerning the glory and maiestie of God in his creatures . Mark. 6.52 . The disciples , through the hardnes of their hearts , could not see Gods power in the miracle of feeding many thousands with a few loaues , though themselues were instruments of it , and the foode did increase in their hands . Our redemption , what a wonderful worke is it , but how few consider of it , or regard it ? If we see a man haue more wit , wealth , or honour , then we haue , wee straight wonder at him : but beholding Gods creatures , we see nothing in them , because we doe not goe higher to acknowledge the loue , power , wisdome , and iustice of the Creator . And this is the cause why Gods name is so slenderly honoured among men . 3. The third corruption is our great ingratitude , for the Lord hath made heauen and earth , and all other creatures to serue man : yet he is the most vnthankfull of all creatures . Bestow many iewels , or a kings raunsome on a dead man ; he wil neuer returne any kindnes : so men being dead in sinne , deale with God. Commonly men are like the swine that run with their groines and eate vp the mast , but neuer looke vp to the tree from whence it falleth . But the godly are with Dauid , to feele this want in themselues , and to beseech God to open and as it were to vnlocke their lips , that they may indeauour to be thanfull to God. Psal. 51.15 . 4. The fourth is the vngodlines & the innumerable wāts that be in our liues , and the sinnes committed in the world . Psal. 119.136 . Mine eies ( saith Dauid ) gush out with riuers of water , because men keepe not thy lawes . The reason is , because he which liues in sinne , reproches Gods name ; euen as an euill childe dishonours his father . Now some will say that this cannot be : because our sinnes cānot hurt God. True indeed : yet are they a cause of slādering Gods name among men : for as we honour him by our good workes , so we dishonour him by our offences . Matth. 5.16 . Let your light so shine before men , that they may see your good workes , and glorifie your father which is in heauen . 4. Graces to be desired . 1. THe graces to be desired , and to bee praied for at Gods hand , are three . The first is the knowledge of God , that is , that we might knowe him as he hath reuealed himselfe in his word , works and creatures . For how shall any glorifie God before he know him ? Our knowledge in this life is imperfect . Exod. 23. Moses may not see Gods face , but his hinder parts . 1. Corin. 13.12 . We may see God as men doe , through spectacles in his word , sacraments , and creatures . And therefore as Paul praied for the Colossians . Col. 1.10 . That they might increase in the knowledge of God : so are wee taught to pray for our selues in this petition . 2. We desire that a zeale of Gods glorie may be kindled in our hearts , and that we may be kept from prophaning and abusing of his name . Psal. 69.9 . The zeale of thine house hath eaten me vp . Psal. 45.1 . My heart shall vtter , or cast vp a good matter . I will speake in my workes of the king . Here the spirit of God borrowes a comparison from men , thus . As hee which hath somewhat lying heauie in his stomacke , is neuer quiet till he haue cast it vp : euen so the care & desire to glorifie Gods name must lie vpon a mans heart as an heauie burden : and he is not to be at ease and quiet with himselfe till he bee disburdened , in sounding forth Gods praise . Luther saith well , that this is Sancta crapula : that is , an holy surfet : and it is no hurt continually to haue our hearts ouercharged thus . 3. A desire to lead a godly and vpright life before God and men . We see men that in some great calling vnder honourable personages , will so order & behaue themselues , as they may please and honour their masters : euen so must our liues be well ordered , and we are to labour to walke worthie of the Lord ( as Paul speaketh ) that we may honour our heauenly father . Thy kingdome come . ] 1. The Coherence . THis petition dependes on the former most excellently . For in it is laide downe the meanes to procure the first . Gods name must bee hallowed among men : but howe is it done ? by the erecting of Gods kingdome in the hearts of men . We cannot glorifie God vntil he rule in our hearts by his word and spirit . 2. The meaning . Thy ] This word doth put vs in minde that there is two kingdomes : one Gods , and that is the kingdome of heauen : the other the deuils , called the kingdome of darknesse , Coloss. 1.13 . For when all had sinned in Adam , God laide this punishment on all , that seeing they could not be content to obey their Creator , they should be in bondage vnder satan : so that by nature we are all the children of wrath , and the deuill holds vp the scepter of his kingdome in the hearts of men . This kingdome is spirituall , and the pillars of it are ignorance , errour , impietie , and all disobedience to God , in which the deuill wholly delights ; which also are as it were the lawes of his kingdome . Blind ignorant people can not abide this doctrine that the deuill should rule in their hearts : they spit at the naming of him , and say that they defie him with all their hearts : but whereas they liue in sinne , and practise it as occasion is offered , though they cannot discerne of themselues , yet they make plaine proofe , that they liue in the kingdome of sinne and darknesse , and are flatte vassels of Satan , and shall so continue till Christ the strong man come and binde him , and cast him out . And this is the estate of all the children of Adam in themselues . Wherefore our Sauiour in this petition teacheth vs to consider our naturall estate , and to pray that he would giue vs his spirit to set vs at libertie in the kingdome of his owne sonne . Kingdome ] Gods kingdome in Scripture is taken two waies . First generally , and so it signifieth that administration by which the Lord gouerneth all things , yea , euen the deuils themselues . Of which kingdome mention is made in the ende of this prayer . And in the Psalme 97. vers . 1. The Lord raigneth , let the earth reioyce . Againe , it is taken more specially , and then it signifieth the administration of Christ the head of the church , in which he frameth men by his word and spirit to the subiection of the same word . And so it is taken in this petition . In a kingdome there are foure things to be noted . 1. There must be a king . 2. There must be subiects . 3. There are lawes . 4. Authoritie . In this kingdome Christ is the king : it is he to whom the father hath giuen all authoritie , in heauen and earth . In this kingdome all are not subiects , but such as are willing to giue free and franke obedience to Gods word ; or at the least though their hearts be not sound , make an outward profession of it . The lawes of this kingdome is the word of God in the bookes of the olde and new Testament . Therefore it is called the kingdome of heauen , Matth. 13. The Gospell of the kingdome , Mark. 1.13 . The rodde of his mouth , Esay 11.4 . The arme of God , Esay 53.1 . As a king by his lawes brings his people in order , and keepes them in subiection ; so Christ by his word , and the preaching of it , as it were by a mightie arme , drawes his elect into his kingdome , and fashions thē to all holy obedience . The power and authoritie is that whereby Christ conuerts effectually those which are to be conuerted by the inward operation of his spirit , and glorifies himselfe in the confusion of the rest . Kingdome being taken thus specially , is also twofold . The first is the kingdome of grace , of which mention is made , Rom. 14. 17. The kingdome of God standes not in meate and drinke , but in righteousnesse : that is , the assurance of our iustification before God in the righteousnesse of Christ ; Peace of conscience , which proceedes from this assurance ; and ioy in the holy Ghost , which comes from them both . In this kingdome all men liue not , but onely those that are subiect to Christ , obedient to the lawes of his kingdome , and ruled by his authoritie , and are continually taught in his word by his spirit . But those that refuse to liue according to the lawes of this king , and choose to liue at their owne libertie , are in the kingdome of darkenesse , that is sinne and Satan . The second is the kingdome of glorie in heauen , which is the blessed estate of all Gods people , which God himselfe shall be all in all vnto them . And the former kingdome of grace is an entrance and preparation to this kingdome of glorie . Come ] Gods kingdome comes , when it takes place and is established and confirmed in mens hearts , and made manifest to all people , the impediments beeing remooued . Quest. This comming implies a stopping : but how should Gods kingdome be hindred ? Ans. Kingdome in this place is not taken for that absolute and soueraigne power of God whereby he rules all things , for that can not be hindred ; but for the kingdome of grace , which in the vsing of the outward meanes , as ministers , word and Sacraments , may be hindred by the deuill , the world , and mans corruption . 3. The wants which are to be bewailed . The wants which we in this petition are to mourne for , are of two sorts : some concerne our owne selues , some others . That which concerns our owne persons is a bondage and slauerie vnder sinne and Satan . This bondage indeede is weakned in Gods seruants , but none is wholly freed from it in this life . Paul complaines that he is sold vnder sinne , and cries pitifully , O miserable man that I am , who shall deliuer me from this bodie of death ? Question . What difference is then betweene the godly and the wicked ? Ans. The euill and vngodly man in the very middest of his bondage hath a merrie heart : sinne is no trouble to him , nay it is meat & drinke to him . But the godly man is otherwise minded : who considering the power of the deuill , and hi● craft in manifold fearefull temptations ; and seeing the pronenesse of his rebellious nature euer and anon to start away from God , is grieued and confounded in himselfe , and his heart bleedes within him that he doth offend so mercifull a father . Many men liue in this world and that many yeares , and yet neuer feele this bondage vnder Satan & sinne . Such vndoubtedly cannot tell what this praier meanes : but he that would haue the right vse of this petition , must be acquainted with his owne estate , and be touched in his conscience , that the flesh and the deuill beare such sway in him . As the poore captiue is alwaies creeping to the prison doore , alwaies labouring to get off his bolts and fetters , and to escape out of prison : so must we alwaies crie to the Lord for his spirit to free vs out of this bondage and prison of sinne and corruption : and euery day come nearer the prison doore , looking when our blessed Sauiour will vnbinde vs of all the fetters of sinne and Satan , and fully erect his kingdome in vs. 2. The wants which concerne others are twofold . The former is the want of the good meanes which serue for the furthering of the kingdom of Christ , as preaching , sacraments , and discipline . When we shall see a people without knowledge , and without good guides and teachers , or when we see one stand vp in the congregation not able to teach , here is matter for mourning . This petition puts vs in minde to bewaile these wants . Our Sauiour , when he sawe the Iewes as sheepe without a sheepheard , he had compassion on them : and he wept ouer Ierusalem , because they knew not the things which belong to their peace . Luk. 9.11 . Therfore when preachers want , to hold vp the scepter of GOD before the people , and to hold out the word , which is as it were the arme of God to pull men from the bondage of the deuill to the kingdome of Christ. Then it is time to say , Lord let thy kingdome come . 3. The third want which we are to bewaile is , that there bee so many impediments and hinderances of the kingdome of grace , as the deuil and all his angels , their instruments , the Pope , the Turke , and all the rest of the professed wicked of the world , which by subtile intisements and tyrannie , keepe backe and repell the meanes whereby Christ ruleth as a king in his Church . When the deuill sees one that was sometime of his kingdome but to cast a looke towards the heauenly Ierusalem , he straightway rageth against him and labours quite to ouerthrow him . Wherefore in regard of all these impedi●ents , we● must pray , Thy kingdome come . 4. Graces to be desired . 1. IN this petition we are taught first that we are to haue a feruent desire● and to hunger , that god would giue vs his spirit to raigne and rule in our harts , and to bow them to all obedience and subiection of his wil : and further , wheras our hearts haue beene as it were filthie sties and stables of the deuill , that he would renue them , and make of them fit temples to entertaine his holy spirit . Psal. 51.10 . Create in me a cleane heart , O God , and renue a right spirit in me , &c. Stablish me with thy free spirit . If we shall consider the conuersation of the wicked and the godly , and their corrupt hearts togither , we shall see little difference but in this , that the wicked is delighted and glad to sinne : but the godly doe wrestle , as for life and death with their temptations , and doe resist the deuill , and doe desire the grace of Gods spirit , and crie to heauen to bee freed from this bondage , howesoeuer their hearts are alwaies readie to rebel against God. 2. Forasmuch as the kingdome of grace is erected in Gods Church here vpon earth , in this petition we are cōmanded to pray for the Chruch of God , and the parts thereof . Psal. 122.6 . Praie for the peace of Ierusalem : they shall prosper that loue thee . Esay . 62.7 . Ye which are the Lords remembrance●s , giue him no rest , vntill he set vp Hierusalem the praise of the world . And that Gods Church may flourish and be in good estate , we are to pray for Christian Kings and Princes ; that God would blesse them , and increase the number of them . For they are as nursing fathers , and nursing mothers to the Church . And wee especially are bound to pray for the Queenes most excellent maiestie , as also for the French king , that they may be blessed and Gods kingdome by them aduanced . And againe because ministers are the Lords watchmen in the Church , we are here also put in minde to seeke their good ; and to praie that their hearts may be set for the building of Gods kingdome , for the beating downe of the kingdome of sinne and Satan , and for the sauing of the soules of his people . And the rather , because the deuill laboureth night and daie to ouerthrow thē in this glorious worke , and to resist them in their ministerie : as appeareth in Zacha●ie 3.1 . When Ioshua the high priest stood before the Angell of the Lord , Satan stood at his right hand , namely to resist him . Therefore , also wee are to praie for them , that the Lord would keepe them , and furnish them with gifts , and with all make them faithfull . For where vision faileth the people are left naked , saith Salomon , 2. Thess. 3. 1. Brethren , pray for vs that the word of the Lord may haue a free passage and be glorified . Thirdly , we must pray for all Christian Schooles of learning . Howsoeuer some thinke but basely of them ; yet they are the ordinarie meanes to maintaine the ministerie , and so the Church of God. A man that hath diuers orchards , wil also haue a seminarie ful of young plants to maintaine it . Schooles , they are as Seminaries to Gods church , without which the Church falles to decay : because they serue to make supplie of ministers . 3. Thirdly , we are to desire , that the Lord would hasten the second comming of Christ , as the Saints in heauen praie , Come Lord Iesus , come quicklie : and therefore the godly are said to loue the comming of Christ. 2. Tim. 4.8 . A penitent sinner so abhors his own corruptions , and the irkesome temptations of Satan , that in this respect he desires that Christ would hasten his particular comming to him by death , for no other cause but that he might make an end of sinning and displeasing of God. Thy will be done . ] 1. The Coherence . IN the second petition , we desired that God would let his kingdome come , vz. That he would rule in our hearts . If he then must raigne , we must be his subiects : and therefore here we craue , that beeing his subiects wee may obey him , and doe his will. Mal. 1.6 . If I be a father where is my honour ? If I be a master , where is my feare ? 2. The meaning . VVIll ] Here it signfieth Gods word written in the olde and new Testament : For in his word his will is reauealed . Of the whole will of God there be three speciall points , which are in this place meant . 1. To beleeue in Christ , Ioh. 6.40 . This is the will of him that sent me , that euery one which seeth the Sonne , and beleeueth in him , should haue euerlasting life . 2. Sanctification of body & soule . 1. Thess. 4.3 . This is the will of God , euen your sanctification , &c. 3. The bearing of affliction in this life . Rom. vers . 29. Those which he knew before , he did predestinate to be made like to the image of his owne sonne . Phil. 3.10 . That I might knowe him and the vertue of his resurrection , and the fellowship of his afflictions , and be made conformable to his death . Thy will ] Not mine : for mans owne will is wicked and corrupt , yea it is flat enmitie to God. Rom. 8. v. 5. Done ] That is , obeyed and accomplished of men . Then the effect of the prayer is this : O Lord , seeing thou art our King , giue vs grace to shewe our selues good subiects in obeying thy will. 3. The wants to be praied against . 1. HEre first we are to bewaile this , that our hearts are so prone to rebelliō and disobedience of Gods commandements . Put a match to a heape of gun-powder , on a sudden it will be all on a flame ; and as long as we adde matter to the fire , it burnes : so by nature we are most readie to sinne , so soone as the least occasion is giuen . Dauid had experience of this when hee praied , Knit my heart to thee , O Lord , &c. Psal. 86. 11. and incline my heart to thy commandements . Psal. 119.37 . Those which finde not this want in themselues , and the like affection to bewaile it , are in a miserable and dangerous case : euen as a man that hath a great disease vpon him , and knowes not of it . 2. Againe , wee must here bewaile the sinne of the worlde , as ignorance , schismes , hipocrisie , pride , ambition , contempt of Gods word couetousnes , oppression , want of loue of God and his word , &c. 2. Peter 2.7 . Lot was vexed , and his righteous heart was vexed with the vncleane conuersation of the Sodomites from day to day : so ought our soules to bee vexed and grieued continually at the wickednesse of our time : and we are to send vp our praiers to God for vnbeleeuing & vnrepentant sinners , that they may be brought to the obedience of Gods will. Ezech. 9.4 . In a common iudgement vpon Ierusalem , They are marked in the forhead , that mourne and crie for all the abominations that be done in the middest of it . 3. Here also we must humble our selues for our vnquietnesse of mind , & impatience , whē god laies any crosse on vs. It is Gods wil that we should suffer affliction , and withall humble our selues vnder his mightie hand . Our Sauiour praied that the cup might be taken away , but with submission to his Fathers will Luk. 22.42 . And this Dauid had learned when he said , But if he thus say , behold I haue no delight in thee , behold here I am , let him doe to me as seemeth good in his eies . 2. Sam. 15.26 . 4. Graces to be desired . 1. THe first thing which we are here to desire is , that we may haue grace to denie our selues , wils , and affections : because herein wee are vnlike to God , and like the deuill . This is the first lesson that our Sauiour doth giue his disciples , that they must denie themselues and follow him . 2. The second thing is the knowledge of Gods will : for otherwise howe shall we doe it ? How can that seruant please his master , which cannot tel what he would haue done of him ? Most men will haue bookes of statutes in their houses , and if they be to deale in any great matter , they will doe nothing before they haue looked on the statute . In like manner men should haue the bible , that is , the booke of Gods statutes in their houses : the lawes of God must be the men of our counsell : before euery action we are to search what is the will of God , and then to doe it . Here then we are taught to vse the meanes , and to pray for knowledge . 3. Againe , wee are here taught to haue a desire in our hearts , and an indeauour in our liues , in all things to performe obedience to Gods worde in our liues and conuersations , and in our particular callings . 4. Lastly , we desire patience and strength , when it shall please God at any time to exercise vs with the crosse , as Paul praies for the Colossians , That God would strengthen them by the power of his might , vnto all patience and long suffering with ioyfulnesse . Coloss. 1.12 . 5. Error confuted : THE Church of Rome teacheth , that men by nature haue free will to doe good : and that men being stirred vp by the holy ghost , can of themselues will that which is good . But if this were so , why might wee not pray , Let my will be done ? So farre forth as the will of man shall agree with Gods will : but this cannot be , as wee see in the tenour of this petition . In earth as it is in heauen . 1. The meaning . HAuing shewed the meaning of this petition , Thy will be done : nowe we are to speake of the condition , which shewes in what manner we should doe it . For the question might be howe we would doe Gods will : and the answer is , that his will must be done in earth as it is in heauen . Heauen ] By heauen here is meant the soules of faithfull men departed , and the elect Angels , Psal. 103.20 . Praise the Lord ye his angels , that excel in strēgth , that doe his commandements in obeying the voice of his word . Earth ] By earth is vnderstood nothing but men on earth , because all other creatures in their kind obey God : onely man he is rebellious and disobedient . Then the meaning is , Let thy will be done by vs men on earth , as the Angels and Saints departed doe thy will in heauen . Question . Doe wee here desire to doe the will of God in that perfection it is done by Angels ? must we be as perfect as they ? Ans. The words here vsed in earth as it , &c. doe not signifie an equalitie ( as though our obedience could in this life bee in the same degree of perfection with Angels ) but a similitude standing in the like manner of obedience . Now it may be asked in what manner do the angels obey God ? Ans. They do the will of God willingly , speedily , and faithfully : and this is signified in that they are said in the scriptures to be winged , and to stand continually beholding the face of our heauenly father . And this is the manner in which wee desire to performe Gods will. 2. The wants to be bewailed . VVE are here admonished to bee displeased with our selues , for our slacke and imperfect obedience to God , & for our hypocrisie , priuie prid , presumption , deadnes of spirit , and many other wants which breake out when we are in doing Gods will. There is no seruant of God , but hath wants in his best workes , so we must vnderstand Paul , when he saith , To will is present with me , but I finde no meanes to performe that which is good . Rom. 7.18 . Where he signifies thus much in effect , that hee could beginne good things , but not perfect them , and goe through-stitch , as we say . When the godly doe good workes , as heare , speake gods word , pray , praise God , &c. they perform things acceptable to God : but in these actions they finde matter of mourning : namely , the imperfection of the worke : therefore Dauid praieth , Psal. 143.2 . Enter not into iudgement with thy seruant . And here we may see how farre wide the Church of Rome is , that holdeth good works to be any way meritorious , that be euery way imperfect . If the men of that church had grace , they might see that the corruptions of the flesh were as gyues and fetters about their legges , that when they would faine runne the waies of Gods commandements , they are constrained to halt downe right , and to traile their loynes after them . 3. Grace to be desired . THe grace here to be desired , is sinceritie of heart , or a readie and constant purpose and indeauour not to sinne in any thing , but to doe Gods wil , so as we may keepe a good conscience before God & men . Act. 24. 16. And for this cause I endeuour alwaies to haue a cleare conscience towards God , and towards men . This must we hunger after , and pray for : seeing it is not sufficient to abstaine from euill , but also to doe good , and in doing good , striue to come to perfection . A conformitie with Angels in this dutie is to be sought for and to be begun in this life , that in the life to come we may be like them in glorie . Giue vs this day our daily bread . ] 1. The Goberence . THus much of the three first petitions which concerne God : now follow the other three , which concerne our selues . In which order we learne to pray for those things which concerne God absolutely : and for those things which concerne our selues not absolutely , but so farre forth as they shall make for Gods glorie , the building of his kingdome , and the doing of his will. But how depends this petition on the former ? In the first we were taught to pray , that Gods name might be hallowed : which is done when God raignes in our hearts , & his wil is done . Now further , his will is obeied in three things : first , by depending on his prouidence for the things of this life : secondly , by depending on his mercie for the pardon of sinne● thirdly , by depending on his power and might , in resisting temptations . And thus Gods will is obeied , 2. The meaning . BR●ad ] By bread in this place many of the ancient fathers , as also the Papists at this day vnderstand the element of bread in the Sacrament , & the bodie of Christ which is the bread of life . But that cannot be : for S. Luke calls it bread for the day , that is , bread sufficient to preserue vs for the present day ; and by this he makes it manifest , that the words of this petition must be vnderstood not of spirituall , but of bodily foode : and the bread of life is more directly asked in the second or fourth petition . As for the opinion of Erasmus , who thinkes that in this so heauenly a prayer made to God the Father , there should be no mention made of bread , that is , of earthly things , which euen the Gentiles bestow on their children ; it is vaine and friuolous . For it is Gods will , that we should not cast the care of heauenly things onely , but all our care vpon him . 1. Pet. 5. 7. And he hath elswhere commaunded that earthly things should be asked at his hand , 1. King 8.35 . and the same hath beene asked in praier of Iacob , Gen. 28.10 . and Salomon , Prou● 20.7 . And wheras the Lords praier is a perfect platforme of praier , temporall blessing must haue some place there , vnlesse we will ascribe the hauing and inioying of them to our owne industrie , as though they were no gifts of God : which to thinke were great impietie . By bread then we must vnderstand properly a kind of foode made of the floure of graine that is baked and eaten : and thus it must be taken in those places of scripture where bread is opposed to water or wine : & by a figure more generally it signifies all things whereby temporal life is preserued : in this sense goates milke is called bread , Prou. 27.27 . and the fruit of trees , Ier. 11.19 . and all things that passe to and fro in trafficke . Prou. 31. 14. And so likewise in this place by this one meanes of sustaining our bodies and temporall liues , all other meanes whatsoeuer must be vnderstood , as meate , drinke , clothing , health , libertie , peace , &c. And whereas our Sauiour Christ vnder the name of bread , and not vnder the name of any other plentifull or daintie food , teacheth vs to aske temporall blessings ; he doth it for two causes . The first is , that we might hereby learne frugalitie and moderation in our ●●et , apparell , houses ; and be content if we haue no more but bread , that is , things necessarie to preserue life , which Paul comprehends vnder food and clothing . For we are taught in this petition to aske no more . We must not with the I●raelites murmure because they had nothing but Manna . Question . Must we then vse Gods creatures onely for necessitie ? Ans. We may vse them not onely for necessitie , but also for honest delight and pleasure , Psal. 104. 15. God giues wine to make glad the heart of man : and oyle to make his face shine . And Iohn 12.3 . our Sauiour Christ allowed of the fact of Marie , which tooke a pound of oyntment of Spikenard very costly , and annointed his very feete , so that all the house was filled with the smell ; though Iudas did esteeme it wast . Yet if it so fall out that the Lord doe graunt vs but bread , that is , so much as shall holde bodie and soule together , we must thankfully content our selues therewith . 1. Tim. 6. 8. Therefore when we haue foode and rayment , let vs be therewith content . This contentation was practised of Iacobs Gen. 28.20 . A second cause is to teach vs that there is a particular prouidence . All men willingly confesse the generall prouidence of GOD ouer all things : but beside that we must acknowledge another more speciall prouidence , euen in the least things that be : because euery morsell of bread which we eate , would no more nourish vs then a peece of earth , or a stone , vnlesse God giue his blessing vnto it . Daily ] The word in the originall is thus much in effect , Bread vnto our essence or substances : then the meaning is , giue vs such bread from day to day , as may nourish our substances . Thus praieth Agur , Prou. 30. 8. Feede me with foode conuenient for me . Some there are which put an Angelical perfection in fasting : but we are taught in Scriptures ; that as aboue all things we are to seeke for life eternall ; so we must in this life haue care to sustaine and maintaine our naturall life , that we may haue conuenient space and time to repent , and prepare our selues to the kingdome of heauen . Fasting in it selfe as it is an abstinence from meate , is no part of Gods worship , but in it owne nature , a thing indifferent : and therefore it is to be vsed so farre forth as it shall further vs in Gods seruice , and no further . And seeing we are taught to pray for such foode as shall preserue nature , and maintaine the vitall blood , we ought not to vse fasting to the hindrance or destruction of nature . Our bread ] 1. Quest. How is bread ours ? Ans. Paul shewes how , 1. Corinth . ● . 22 . Ye are Christs , and all things are yours : So then by meanes of Christ , bread is called our . For GOD hauing giuen Christ to vs , doth in him and by him giue all things else to vs. 2. Quest. How may I know that the things I enioy are mine by Christ , and that I doe not vsurpe them ? Ans. 1. Tim. 4. 4. Paul saith that the creatures of God are good , and that the vse of them is sanctified to vs by the word and prayer . Then if we haue the word of God to tell vs that wee may enioy and vse them : and also if wee pray to God for the right and pure vse of them , we are no vsurpers , but indeede right owners of them , not onely before men , but also before God. 3. Question . If the creatures must be made ours by Christ , how comes it to passe that the vngodly haue such abundance of them ? Ans. We lost the title and interest of the creatures in Adam : yet God of his mercie bestowes temporarie blessings vpon the vniust as well as vpon the iust : but for all that , vnlesse they be in Christ , and hold the title of them by him , they shall in the ende turne to their greater condemnation . And whereas we call it our bread , we learne that euery man must liue of his owne calling , and his owne goods . Here also is condemned all oppression , stealing , lying , cogging , and other such deceitfull meanes which men vse to get wealth and goods . Many thinke it no sinne to prouide for their families in such order , but in saying this petition they pray against themselues . 2. Thess. 3. 10. He which laboureth not , let him not eate . Eph. 4.28 . He which stole , let him steale● no more , but rather labour with his hands the thing that good is . This day ] We say not here this weeke , this moneth , this age , but this day ; what meanes this ? may we not prouide for the time to come ? Ans. It is lawful , yea a man is bound in good manner to prouide for time to come . Act. 11.28 . The Apostles prouided for the Church in Iudea against the time of dearth foretold by Agabus . And Ioseph in Egypt in the yeares of plentie stored vp against the yeares of famine . Wherefore in these words our Sauiour his meaning is onely to condemne all distrustful care that distracts the minds of men , and to teach vs to rest on his fatherly goodnes from day to day in euery season : this is noted vnto vs , Numb . 11. where the Israelites were commanded to gather no more Manna then would serue for one day , and if they did , it putrified . Whereby God taught them to rest on his prouidence euery particular day , and not on the meanes . Giue v● ] Not me . This serues to teach vs that a man must not onely regard himselfe , but also be mindfull of others . For a man that hath wealth is made a steward to distribute his goods to the poore and the good of Gods Church . True loue seekes not her owne things ; the branches of the vine are loden with clusters of grapes , not for themselues , but for others : the candle spends it selfe to giue others light . Giue ] If bread be ours , wherefore are we to aske it ? it may seeme needlesse . Answ. Not so : for hereby we are taught to waite on God , who is the fountaine and the giuer of all blessings . Men vsually driuen to any distresse , vse euill meanes , as robbing , deceiuing , consulting with wizzards , &c. 2. Againe here we learne , that though a man had all the wealth in the world , all is nothing without Gods blessing . Question . The rich neede not say , Giue vs , &c. for they haue abundance already , and what neede they aske that which they haue ? Answer . Let a man be neuer so rich , and want nothing that can be desired , yet if he want Gods blessing , in effect he wants all . Wherefore euen Kings , and the greatest personages that be , are as much bound to vse this petition as the poorest . Gods blessing is riches , saith Salomon , Prou. 10.22 . Thou maist eate and not haue enough , be clothed and not warme , earne wages and put it in a broken bagge , Hag. 1. 6. if God doe not blesse thee . This blessing of God is called the staffe of bread , Esay . 3. 1. In bread there bee two things , the substance and the vertue thereof proceeding from gods blessing : this second , that is , the power of nourishing is the staffe of bread . For take away from an aged man his staffe , and he falls : and so take away Gods blessing from bread & the strength thereof , it becomes vnprofitable , and ceaseth to nourish . Lastly , here we see that all labour and toile taken in any kind of calling is nothing and auailes not , vnlesse God still giue his blessing . Psal. 127.1 . 3. The wants which are to be bewailed . SInnes which we are taught in this petition to bewaile are two especially . I. Couetousnesse , a vice which is naturally engrafted in euery mans heart ; it is when a man is not content with his present estate . This desire is vnsatiable , & men that haue enough would still haue more . Wherefore he which shall vse this petition must be grieued for this sinne , and pray with Dauid , Psal. 119. 36. Incline my heart to thy commandements , and not to couetousnes . And he must sorrowe , not so much for the act of this sinne , as for the corruption of nature in this behalfe . Couetous people will plead that they are free from this vice , but marke mens liues , and we shall see it is a common disease , as Dauid noted , Psal. 4.6 . where he brings in the people , saying : who shall shew vs any good ? This then is a common sinne that we are taught to mourne for . 2. The second want is diffidence and distrustfulnes in Gods prouidence touching the things of this life . Men also will shift this off and say , they would be sorrie to distrust God. But if we doe but a little looke into the corruption of our nature , we shall see that we are deceiued . For beeing in prosperitie , wee are not troubled : but if once we be pressed with aduersitie , then we howle and weepe , and as Paul saith , 1. Tim. 6.10 . Men peirce themselues through with many sorrowes . If a man shall loose a part of his goods , what then doth he ? straight hee goes out to the wise man : is this to beleeue in God ? No : it is to distrust God and beleeue the deuill . 4. Graces to be desired . THe grace to be desired is a readines in all estates of life to rest on Gods prouidence , whatsoeuer fall out . Psal. 37.5 . Commit thy way to the Lord , & trust in him , and he shall bring it to passe . Prou. 16. 3. Commit or role thy workes vpon the Lord , and thy thoughts shall be directed . Whereby we are admonished to take paines in our callings to get meate and drinke , &c. If the Lord blesse not our labour we must be content : if he doe , we must giue him thankes . Now for this cause we are further to pray to God that hee would open our eies , and by his spirit teach vs in all his good creatures to see his prouidence , and when meanes faile and are contrarie , then also to beleeue in the same , and to followe Pauls example . Phil. 4.12 . 5. Errours confuted . PApists teach that men by workes of grace may merit life eternall , and increase of iustification in this life . But howe can this be ? for here we see that euery bit of bread which we eate , is the free gift of God without any merit of ours . Now , if we can not merit a peece of bread , what madnes is it to thinke that we can merit life euerlasting . 2. They also are deceiued who thinke ; that any thing comes by meere chance or fortune , without Gods prouidence . Indeede in respect of men who know not the causes of things , many chances there are : but so , as that they are ordered and come to passe by Gods prouidence . Luk. 10.31 . By chance there came downe a certaine priest that way . Forgiue vs our debts . ] 1. The Coherence . THis is the fift petition and the second of those which concerne our selues : in the former we craued temporall blessings , in this and the next which followeth , we craue spirituall blessings . Where we may note , that seeing there is two petitions , which concerne spirituall things , and but one for temporall ; that the care for our soules must be double , to the care of our bodies . In the world men care for their bodies , their hearts are set for wealth and promotion : they can be content to heare the word on the Sabbath , yet neither then , nor in the weeke day doe they lay it vp in their hearts , and practise it , which argues that they haue little or no care for their soules . Question . What is the cause that first we craue things for the bodie , and in the second place those which concerne the soule ? Ans. The order of the holy Ghost in these petitions is wonderfull : for the Lord considers the dulnes and backwardnes of mens natures : and therefore he traines them vp , and drawes them on by little , euen as a schoolemaster doth his yong schollers : propounding vnto them some small elements and principles , and so carrying them to higher points . For the former petition is a step or degree to these two following . The ruler by the healing of the bodie of his child is brought to beleeue in Christ. Ioh. 4.53 . He then that will rest on Gods mercie for the pardon of his sinnes , must first of all rest on Gods prouidence for this life : and he that can not put his affiance in God for the prouision of meate and drinke , how shall he trust Gods mercie for the saluation of his soule ? Here we may see the faith of worldlings : they say that God is mercifull , and that they beleeue in Christ : which can not be true : seeing in lesser matters , as meate and drinke , they distrust God , as appeares by their couetousnes . Againe , by this order we are taught as earnestly to seeke for the pardon of our sinnes , as we seeke for temporall blessings . 2. The meaning . DEbt ] By debts sinnes are meant , as it is in Luke 11.4 . and they are so called , because of the resemblance betweene them . For euen as a debt doth bind a man , either to make satisfaction , or else to goe to prison : so our sinnes binds vs either to satisfie Gods iustice , or else to suffer eternall damnation . Forgiue ] To forgiue sinne , is to couer it , or not to impute it . Psal. 32.1 . And this is done when God is content of his mercy to accept the death and passion of Christ as a sufficient payment & ransome for mans sinnes , & so to esteeme them as no sinnes . And here vnder this one benefit of remission of sinnes , all the rest of the same kinde are vnderstoode , as iustification , sanctification , redemption , glorification , &c. 3. The vses of the words . HEnce we may learne many lessons : the first is , that seeing we must pray thus , Lord forgiue , &c. we are to hold , that there is no satisfaction to gods iustice for sinne by our workes , no not in temporarie punishments : but that the doing away of our sinnes is of Gods meere fauour : for to forgiue and to satisfie be contrarie : wherefore the doctrine of humane satisfactions , taught in the Church of Rome , is vyle and deuilish . 2. Secondly , whereas we are taught thus to pray continually from day to day , we note the great patience & long suffering of God , that suffers and forbeares still , and doth not poure out his confusion vpon vs , though we offend his maiestie day by day . This teacheth vs like patience towards our brethren : we our selues can not put vp the least iniurie and forbeare but one day , and yet we desire that God would forgiue vs daily to the ende of our liues . 3. Again we may obserue , that there is no perfect sanctification in this life , seeing we must euery day to the end craue the pardon of our sinnes . Therfore wicked is the opinion of the Catharists or Puritans , which hold that men may be without sinne in this life . 4. And when we say , forgiue , not me but vs : we are put in mind to pray , not onely for the pardon of our owne sinnes , but likewise for our brethren and enemies , Iam 5.17 . Confesse one an other , and pray one for an other : for the praier of the righteous auaileth much , if it be feruent . And as some thinke , the praier of Steuen was a meanes of the conuersion of Saul . 5. Also we note that before praier for pardon of sinne , must goe a confession of sinne : for whereas we say , forgiue our debts , we confesse before God that we are flat bankrupts and not able to discharge the least of our sinnes : this appeares 1. Ioh. 1.9 . If we confesse our sinnes , he is faithfull to forgiue vs. And it was practised by Dauid , Psal. 51. and 32.5 . The manner of making confession is this : knowne sinnes , and those which trouble the conscience , are to be confessed particularly ; but vnknowne sinnes generally , Psal. 19.12 . 6. Lastly , hence it is manifest , that there is no iustification by workes . Our sinnes are debts , and so also are all workes of the law : and it were a fond thing to imagine that a man might discharge one debt by another . 4. Wants to be bewailed . THe wants to be bewailed are the burthen of our sinnes and the corruptions of our natures , and the wickednes of our liues , and the sinnes of our youth , and of our old age , Psal. 40. 12. My sinnes haue taken such hold vpon me , that I am not able to looke vp : they are more in number then the haires of my head : therefore mine heart hath failed me . Thus with Dauid we are to trauel & grone vnder this burthen : but this griefe for sinne , is a rare thing in the world . Men can mourne bitterly for the things of this life , but their sinnes neuer trouble them . Againe , this sorrow must be for sinne , because it is sinne , though there were neither hell to torment , nor deuill or conscience to accuse , nor iudge to reuenge . 5. Graces to be desired . THe grace which we must desire , is the spirit of grace and deprecations . Zachar . 12.10 . which is that gift of the holy Ghost , whereby we are inabled to call to God for the pardon of our sinnes . A man hauing offended the laws of a prince , and beeing in daunger of death , will neuer be at quiet till he haue gotten a pardon : euen so they which feele and see them sinnes hauing this spirit , are so mooued , that they can neuer be at rest , till in praier they be eased of the burthen of their sinnes . A man may , I graunt , babble and speake many wordes , but he shall neuer pray effectually , before he haue this spirit of praier to make him crie , Abba , father . For worldly commodities all can pray : but learne to pray for the want of Christ. As we forgiue our debts . 1. The Coherence . THese wordes be a part of the fifth petition , which is propounded with a condition . Forgiue vs as we forgiue others : and these words depend on the former as the reason thereof , which seemes to be taken from the comparison of the lesse to the greater , thus : if we who haue but a sparke of mercie , doe forgiue others : then doe thou , who art the fountaine of mercie , forgiue vs : but we forgiue others : therefore doe thou forgiue vs. Thus Luke , 11.4 . hath it , Forgiue vs our sinnes , for euen we forgiue . Rhem. Test. on Luk. 7. 47. the Papists take it otherwise , who say , Forgiue vs as we forgiue , making our forgiuing a cause , for which God is mooued to forgiue vs in temporall punishments : whereas our forgiuing of men is onely a signe or effect that God doth forgiue vs. 2. The meaning . 1. Quest. Whether is a man bound to forgiue all debts ? Ans. The word debt , in this place is not vnderstood of debt that is ciuill , and comes by lawfull bargaining , but of hurts and dammages which are done vnto vs in our bodies , goods , or good name . As for the former ciuill debts , a man may exact them , so he doe it with shewing of mercie . 2. Quest. How may any man forgiue trespasses , seeing God onely forgiues sinne ? Ans. In euery trespasse which any doe to their neighbours , there be two offences , one to God , another to man. In the first respect , as it is against God and his commaundement , it is called a sinne ; and that God onely forgiues : in the other respect it is called an iniurie or dammage , and so man may forgiue it . When a man is robbed , the law is broken by stealing , & the iniurie that is done is against a man that hath his goods stolne . This iniury , as it is an iniury a man may forgiue ; but as it is a sinne , he can not , but God onely . 3. Quest. Whether may a man lawfully pray this petition , and yet sue him at the law , who hath done him wrong ? Ans. A man may in an holy manner sue another for an iniurie : and as a souldier in lawfull warre may kill his enemie , and yet loue him : so may a man forgiue an iniurie , and yet seeke in a Christian manner the remedie : but in doing of this we must obserue fiue things . 1. We are to take heede of all priuate reuenge , and inward hatred ; which if we conceiue , we doe not forgiue . 2. We must take heede of offence , and haue care that our doings be not scandalous to the Church . 3. Our suites must be taken in hand to maintaine godly peace : for if all iniuries were put vp , there would be no ciuill state or gouernment . 4. This must be , that the partie offending may be chastised , & he brought to repentance for his fault : for if many men were not repressed , they would grow worse . 5. Law must be the last remedie . As Physitians vse desperate remedies , when weaker will not serue : euen so must we vse law , as the last meanes when all other ●aile . The dealing of the world in this case is no example for vs to followe . For through rage and stomacke men will abide no priuate agreement , and therfore they vse the law in the first place , as the Corinthians did : but what saith Paul. 1. Cor. 6.7 . It is vtterly a fault among you . But if the lawe bee vsed aright , a Christian man may sue his neighbour at law , and loue the partie sued : for there is difference betweene dealing against a man before a magistrate , and the dealing of one priuate man with another . For priuate dealing is commonly reuenge , and therefore vnlawfull . 3. The vse . THe vse of this clause is very profitable , for it shews vs a liuely signe , wherby our consciences may be assured of the pardon of our sinnes , namely a readinesse and willing desire to forgiue men . Many vse these words long and often , yet finde no assurance of pardon : and the cause is , because they haue no desire of Gods mercie , nor willingnesse to forgiue others , which if indeede they had , then no doubt the forgiuenes of their sinnes should by this meanes be sealed vnto them . Wherefore if any would bee perswaded of Gods mercie in this point , let them descend into their owne soules , and search narrowely , if they can find their hearts as readie to forgiue , as they are readie to desire forgiuenes at gods hand , then they may assure thēselues of gods mercie in Christ , as we are taught by our Sauiour Christ● Mat. 5.7 . Blessed are the mercifull for they shall obtaine mercie . Consider these comparisons . A man walking vnder a wall in a colde sunny day , is heated of the wall which first receiued heate frō the Sunne : so he that sheweth mercy to others , hath first receiued mercy from God. Also take a peece of waxe , and put to a seale ; it leaueth an impression or marke like it selfe in the waxe : which when a man lookes on , he doeth certenly know that there hath beene a seale , the print whereof is left behind . Euen so it is in euery one that hath a readinesse to forgiue others : by which a Christian may easily know that God hath sealed to him the forgiuenes of his sinnes in his very heart : therefore let men looke into their hearts , whether they haue any affection to forgiue others , for that is as it were the print in their hearts of Gods mercie towards them in forgiuing them . Many there are which pray for pardon at Gods hand , but they cannot brooke it , that they should forgiue their neighbours . Hereupon come these sayings : I may forgiue him , but I will not forget him : he may come in my Pater noster , but he shal not come in my creede . Behold the deuils logicke , which makes malice to be charitie . Blinde people plaie with the Lords praier , as the flie doth with the candle til shee be burnt : for the more they pray these words , the more they call for vengeance against themselues . Iam. 2.13 . Neither will it helpe to omit this clause , as some haue done in Chrysostomes daies : for this is euen to mocke God : and if we doe not forgiue , we shall not be forgiuen . Lead vs not into temptation , but deliuer vs from euill . 1. The Coherence . IT might seeme to some , that this petition is superfluous , for what neede hee care for temptations , that hath the pardon of his sinnes ? but our Sauiour did not teach vs thus to pray without speciall reason . 1. Because forgiuenesse of sinnes , and grieuous temptations be inseparable companions in this life : which thing we find to be true , both in Gods word and in Christian experience : for there is no man in this world so beaten , and buffeted with temptations , as the penitent sinner that cries most bitterly for the pardon of his sinnes . This is the estate that fewe men in the world are acquainted with . For many are neuer troubled with temptation , but liue in all peace and quietnes both in bodie and soule . Luk. 11.21 . When the strong man armed keepes his hold , the things that hee possesseth are in peace . Whereby is signified , that the wicked of the world being possessed of Satan , are not a whit molested by him with any temptations : neither neede he trouble them , seeing hee hath them at commandement to doe what he wil. But when a man once begins to make conscience of sinne , and to sue vnto the Lord for pardon of his offences , and still continues in dislike of sinne and Satan : then the enemie bestirres him , and vseth all meanes to bring that man to confusion : he offereth all maner of temptations to molest him , & neuer affoards this poore sinner any rest . Hereupon , for feare of beeing ouercome , hee must pray continually vnto the Lord , that hee may not be lead into temptation . Here some Christian conscience may reason thus . No man is so troubled with sinne and Satan , as I : therefore I am not in Gods fauour , but am a plain castaway . Ans. If pardon of sinne and temptations goe togither , all is contrary . If thou hadst no griefe for sinne , no buffettings of thine enemies , the flesh , the world , and the deuil , thou couldst not be in Gods fauour , but vnder the power of Satan : now this great measure of the spirituall temptations , is a signe rather of Gods loue . For whome God loues , the deuill hates ; and where God workes in loue , the deuill workes in malice . 2. Secondly , this petition is ioyned with the former to teach vs , that as wee must be carefull to pray for pardon of sinnes past : so also we must endeauour to preuent sinnes to come : we must not fal againe into our old sinnes , neither must we be ouertaken with new sinnes . 2. The meaning . THese wordes be but all one petition : which hath two parts , the latter being a declaration of the former . Lead vs not into temptation : howe is that done ? by deliuering vs from euill . Temptation ] Temptation is nothing els , but the enticement of the soule or heart , either by the corruption of mans nature , or the alluremēts of the world , or the deuill , to any sinne . Iam. 1.15 . God tempts no man : that is , God mooues no man to sinne . Lead vs not ] Or carrie vs not into temptation . To be led , is to be ouercome of the temptation when it preu●iles and wholly gets the victorie : so as men tempted are brought to perdition . Then the meaning is this● When wee are mooued or entised to sinne , Lord keep vs that we bee not ouercome ; and giue thou an issue with the temptation . Quest. God is iust and cannot sinne : but if he lead men into temptation shal he not be the author of sinne ? Ans. Indeed many fearing to charge God with sinne , read the words thus , Suffer vs not to be ledde . But the text is very plaine , Lead , or carrie vs not . And the scriptures elsewhere , vse the like phrases of god . Exod. 7.3 . God is said to harden Pharaohs heart . 2. Sam. 24. 1. The Lord mooued Dauid to number the people . 2. Thess. 2.11 . God sent strong delusions that men might beleeue lies . These and such like places haue a speciall meaning , thus to be gathered . There is no action of man , or of the deuill , absolutely euill : but although in some respects it be euill , yet in some other it is good : for wee are not to thinke that as there is a maine or absolute good , so also there is a maine or absolute euill . Thus then , temptation being an action , it is not in euery respect euill : but in some good , in some euill . And so farre forth as it is good , the Lord workes it : but as it is euill , he doth not worke it , but willingly permits it to be done by man and Satan . 1. And there be foure respects in which God may be a worker in temptations and yet be free from sinne . I. First , he tempteth by offering occasions & obiects to trie whether a man will sinne or not . A master suspecting his seruant , which in word professeth fidelitie , laies a purse of money in his way , to trie if he will steale it : which if he steale , he hath found by watching him , a secret thiefe ; and so hath laid him open for deceiuing any more . Nowe , this trying of him is no sinne , though he sinne in stealing . In the same manner tempteth God his owne seruants , to prooue and trie them . Deut. ●3 . 3 . Thou shalt not harken vnto the wordes of the prophet or dreamer of dreames : for the Lord thy God prooueth you to knowe whether ye loue the Lord your God with all your heart . 2. Secondly , God leades into temptation by withdrawing his grace . Neither can this be a sinne in God : because he is bound to no man to giue him grace . And here is a difference between the tempting of God and Satan . God holds backe grace when he tempts , the deuill suggests euill motions . 3. Euery action so farre forth as it is an action is good , and of God. Act. 17. 28. In him we liue , mooue , and haue our being . Therfore god is a worker in temptations , so farre forth as they are actions . One man kils another : the very moouing of the bodie in the doing of this villanie is of God : but the wickednes of the actiō is from man , and the deuil . A man rides vpon a lame horse , and stirs him : the rider is the cause of the motion , but the horse himselfe of the halting in the motion . So God is authour of the action , but not of the euill of the action . 4. The fourth way is in regard of the end . God tempts his seruants onely to correct and humble them for their sinnes , and to trie howe they will abide the crosse , and to mooue them the more to loue him . Deut. 8.2 . God afflictes the children of Israel , to trie them whether they would keepe his commandements . 2. Chr. 31.31 . He trieth Ezechias to see what was in his heart . The deuils ende in tempting , is onely to bring the partie to destruction . Thus we neede not feare to say , that God in some respects doth tempt his owne seruants . Deliuer vs from euill ] That is , free vs from the power of the flesh , the deuil , and the world . Some take euill in this place onely for the deuill , but wee may take it more largely for all spirituall enemies . 1. Ioh. 5.19 . The whole world lieth in euill . vz. Vnder the power of sinne and Satan . These words ( as I haue said ) are a proofe and explanation of the former : for when a man is deliuered from euill , he is not led into temptation : the cause being taken away , the effect ceaseth . 3. The vses . 1. HEnce we learne what a righteous God , Iehoua is , that can worke in euill actions , and yet be void of sinne . 2. Whereas we say , lead vs not , &c. Wee note that the deuill in temptation● can goe no further then God permits him . 3. We are not to pray that temptations be quite taken from vs , or that wee be wholly freed from them : but that they doe not ouercome vs. For it is the Lords wil that his Church should be tempted . Nay , Dauid desired some kind of temptations . Psal. 26.1 . Prooue me , O Lord. And Iames saith , Account it for exceeding ioy , when ye shall fall into diuers temptations . Iam. 1.2 . 4. Note also that euery man by nature is the bondslaue of sinne and Satan . For where is deliuerance , there was a bondage first . This confutes the Papists who maintain free wil : for we are dead in sinne by nature , as a man in a graue ; and we must still pray thus till we be fully deliuered . 4. Wants to be bewailed . THe corruption , which in this petition we ought to mourne for , is the cōtinuall rebellion of our wicked natures ; and our pronenesse to yeeld vp our selues in euery temptation to sinne & Satan . And the remnants of the old bondage vnder Satan must be grieuous and irkesome vnto vs , and wee must bewaile them bitterly . The Iewes in a bodily captiuitie , wept when they remembred Sion . Psal. 1.27 . How much more should wee weepe , when wee feele the lawe of our members rebelling against the lawe of our mindes , and leading v● captiue to sinne . 5. Graces to be desired . THe contrarie blessing to be desired , is that God would stablish vs by his free spirit . Psal. 51.12 . Which is so called , because it sets vs euery day more and more at libertie out of the reach of sinne and Satan . For thine is the kingdome , the power and glorie , for euer . 1. The meaning . THese wordes containe a reason of all the former petitions : whereby wee are mooued to craue things needfull at Gods hand . Thine is ] Earthly kings haue kingdome , power , and glorie , Dan. 2.37 . Yet not from themselues , but from God , whose vicegerents they are on earth . Therefore to make a difference betweene Gods kingdome , power , and glorie , and those of earthly kings , it is said , Thine is the kingdome , &c. that is , that God hath all these in himselfe , and from himselfe , and men from him . The kingdome ] These words , 1. Chro. 26.11 . are fully expounded , Thine , O Lord , is greatnesse , power , and victorie , and praise : and all that is in heauen & earth is thine ; thine is the kingdome , and thou excellest as head ouer all , &c. The kingdome is said to bee Gods , because hee is absolute professour and owner of all things that are ; and also hath soueraigne rule ouer all things at his will. Nowe out of this first propertie of God we may gather a strong motiue to induce vs to praie vnto him alone . For seeing all things are his , both in heauen and earth whatsoeuer ; therfore we must come to him for the graces and blessings which we desire . The power ] Oftentimes earthly princes haue kingdomes , yet want power : but God hath kingdome and power also : yea his power is infinite , and he can doe all that he will , and more then he will : as for those things which come of impotencie , he can not doe them ; and if he could , he should not be omnipotent . And as he is omnipotent in himselfe , so all the power which any creature hath , is from him alone . Question . How can this be , seeing the deuill hath power to sinne ; which is not from God ? Ans. To sinne is no power , but rather a want of power : otherwise all the strength and power Satan hath , is of God. And frō this second propertie is taken another motiue to mooue vs to pray vnto God. Because all power beeing his , we can neuer doe any of the things which we aske , but by power receiued from him . Thine is the glorie ] This third propertie of God , ariseth from the two former , for seeing the title and interest in all things , and the power whereby they are disposed and gouerned , is of God : therefore it followes that all glory is his : yea in him is fulnesse of glorie , and the glorie of the creature is all of him . To sinnefull men belongs nothing but shame and confusion . Dan. 9.7 . This third propertie ministreth a third motiue to induce men to pray vnto God alone . For seeing all glorie by right is his , therefore we must inuocate hi● holy name , that in so doing , we may giue him the glorie due vnto him . For euer ] The words in the originall are , for ages . Now an age signifies the space of an hundred yeares : but here it is taken for eternitie : because eternitie is nothing but multiplication of ages . And as eternitie is here noted by ages , so on the contrarie we read , that eternitie is taken for a certaine and distinct time . Gen. 17.8 . God promiseth Abraham to giue him the land of Canaan for an euerlasting possession : that is , for a long season . For els Abrahams seed should inherit the land vntill this time , which it doth not . Wherefore , as often the whole is put for the part , vz. eternitie for a certaine time : so here the part is put for the whole , ages for eternitie . This also makes a difference betweene earthly princes and the mightie Iehouah . They haue kingdome , power , and glorie for a short time , but he absolutely and for euer . 2. The vses . 1. HEre we learne in praier to abase our selues before God , and vtterly to denie all that is in vs. Kingdome , power , and glorie is all his , not ours : we are no better then rebels and traitours to him : if we haue any good thing , it is from him , euen the grace whereby we pray . And he that in prayer will not confesse this , shall no more be heard , then the insolent begger that will not acknowledge his want . 2. Secondly , in prayer we learne , that we must be perswaded of two things , and build vpon them ; Gods power , and will : his power , in that he is able ; his will , in that he is carefull to performe our requests , as it was noted in the preface : the first of these is signified by kingdome and power , the second is noted in that glorie is his . 2. Cor. 1.20 . For all the promises of God in him , are yea , and Amen , vnto the glorie of God. 3. Again , we gather that praier & thanksgiuing must go togither : for as in the sixe petitions we made request vnto God ; so in these words we praise him , & thereby giue him thankes . Phil. 4.6 . But in all things let your requests be shewed to god in praier and supplication with thankesgiuing . There is none but in want will be readie to praie : but when we haue receiued , wee are slacke in giuing of thankes : but he which will praie aright , must ioyne them both togither . And the summe of all gods praise stands in these three points . 1. That he is an absolute King. 2. That he hath absolute power to rule all things . 3. That hauing power and a kingdome , he hath glorie also , which appeares in the holding of his kingdo●● , and the shewing of his power in gouerning of it . 4. Whatsoeuer wee aske , we must referre it to Gods glorie : this is the first thing which we are taught to craue , and the last wee are to performe , because it is noted both in the beginning , and in the end of the praier . Thus much of the vse of these wordes altogither : nowe let vs make vse of them particularly . 1. Whereas we say , Thine is the kingdome . Magistrates & rulers must knowe , that all the authoritie and rule which they haue is from the Lord , & therefore they must remember to order themselues as Gods vicegerents , vsing their power to bring men in subiection to Gods lawes ; and referring all their callings to his glorie . 2. Where we say , Thine is the power , wee are admonished , when wee are to performe any worke , as to doe seruice to God , to keep our selues in the compasse of our callings , and that we haue no power of our selues : & for this cause we must aske power at gods hands , that we may be inabled to walke vprightly before him , and doe our duties . 3. In saying , Thine is the glorie , we learne , that if we would haue a good report and praise among men , wee must aboue all things seeke Gods glorie , not regarding so much our owne . If hee giue thee praise among men , giue him thankes : if not , be content , because al glorie is his . Amen . 1. The meaning . VVEe haue heard the preface , and the petitions what they are : now followeth the third part , which is the assent or testification of faith required in praier in this word Amen . And it containes more then men at the first would imagine : It signifies , certainly , so be it , or it shall be so . 2. Cor. 1.20 . It is often taken for a bare assent of the people , saying Amen to the minister : but in this place it containes more ; for euery point in this praier is not onely a direction for publike praier , but for priuate also , and must be said as well of the minister as of the people . Now then , there being two principal things in praier : the first a desire of grace : the second faith , whereby wee beleeue that God will grant things desired . The first is expressed in the sixe petitions : the latter is set forth in this word Amen , carrying this sense in effect . As we haue craued these things at thy hands , O Lord : so we doe beleeue that for Christs ●ake , in thy good time thou wilt grant them to vs. Therefore this part is more excellent then the former , by how much our faith is more excellent thē our desire . For in this word is contained the testification of our faith , whereas the petitions are only testifications of our desires . And as it is in the end , so also it is the seale of our praiers to make them authenticall , and it is to be vsed ( as men cōmonly take it ) not onely for this end to answer the minister , praying in the cōgregation , but also to testifie our faith for the thing desired . 2. Graces to be desired . HEreby we are taught , what grace we are to shewe in praier . Wee must labour to giue assent to Gods promises when wee pray , and striue against doubting and vnbeleefe . Mat 9.11 . Lord , I beleeue , Lord help mine vnbeleefe . Psal. 42.11 . Why art thou cast downe my soule ? and why art thou disquieted in me ? waite on God. Many there are that will stand vpon the strength of their faith , & plead for themselues that they neuer doubted , but they are farre wide ; for true faith beeing imperfect , is alwaies accompanied with doubting more or lesse . Wherefore the heart that neuer felt doubting , is not filled with faith , but with presūption . As for them which are molested with doubtings , and complaine of thē , they haue lesse cause to feare : for as fire and water doeth neuer striue till they meete ; no more doth doubting and faith , till faith be wrought in the heart . To conclude , we see what an excellent worke praier is : in which two most excellent graces of a Christian man be shewed forth , hungring after mercie , & faith , wherby we beleeue the obtaining of it . This might mooue men to learn to praie , praier being the exercise of grace . Of the vse of the Lords praier . THe principall vse of the Lords praier , is to direct gods Church in making their praiers in all places , at all times , and vpon all occasions , though their praiers should be innumerable : and vnlesse they be framed after this praier , they cannot be acceptable vnto God. In the vsing of it for direction there bee three things required . 1. The first is the knowledge of the Lords praier , and al the parts therof . He that would pray by it , must vnderstand the meaning therof , the wants therein to be bewailed , & the graces to be desired , for which ende it hath beene expounded . 2. Knowing this , there is in the second place required thus much skill , that hee be able to referre euery want and grace to one of the sixe petitions : for example , feeling in himselfe pride of heart , he must be able to say , this is a want in the first petition : and feeling a rebellion and slownes in doing Gods commandements , he must be able to say , this is a sinne to be praied against in the third petition . Thus euery want he must refer to his proper head : againe , he must referre euery grace to be desired to one of the sixe petitions : as strength in temptation to the sixt : affiance in Gods prouidence to the fourth : knowledge of God to the first , &c. and so in the rest . 3. In the third place , hee must before he pray , consider what bee his wants and imperfections which most trouble him , as also the graces which he would obtaine : then for the helping of his memorie , he must goe to the petitions , & hee must set those things first in his minde , which concerne the first petition : and those which concerne the second petition , must haue the second place in his mind , and so he must proceede in order as he shall haue occasion . Thus a man keeping in mind the order of the petitions as they stand , shall be able by referring euery grace and want to his proper head , to make distinct praier : and to varie it as time , place , and other occasions shall mooue him . Quest. Must we of necessitie follow all the petitions in conceiuing a praier ? Ans. No , but onely those which doe principally belong to the time , place , and occasion , as Paul maketh a praier , Coloss. 1.9,10 . And all the points of it may be referred to the third and last petitions . Againe , a Christian man may make an excellent confession of his sinnes by this praier : if he shall , keeping the order of the petitions , confesse and bewaile the sinnes which euery petition requires vs to pray against . And it serues to make a thankesgiuing to God , thus : let a man remember all the graces which he hath receiued from God , let him then referre them to the petitions , & giue thankes to God after the order of them , turning euery petition into a thanksgiuing . Of the circumstances of praier . Quest. 1. VVHether a man is to vse a voice in praier ? Answ. In publike praier it is requisite that there be a voice : for the minister i● the mouth of the people , and to the praier which he conceiues , they giue assent . For priuat praier , vsing of a voice is conuenient ; yet so as it may be don● in silence . I. The Lord gaue vs the voice , as wel as the heart to blesse him withall . Iam. 3.9 . II. God created the tongue as well as the heart ; and so will bee praised by both . III. The voice often stirres vp the heart : and againe , the vehemencie of affection doth often draw out a voice : the voice then in priuate praier is requisite , yet in some cases may be omitted , for it is not absolutely necessarie . Moses and Anna praied in silence . Quest. 2. What gesture is to be vsed in praier ? Ans. The worde doeth not affoard any particular direction . Our Sauiour and his disciples praied in diuers gestures : kneeling , stāding , groueling , looking to heauen , looking down to the earth , sitting , lying , &c. Luk. 11.41 . Act. 7. god respects not the gesture , but the affection of the heart : yet two things must alwaies be in gesture : first , that it bee comely : secondly , that it doe fitly expresse the affection of the heart : as when we aske mercie , to look to heauen : when we bewaile our sinnes to looke downward , and to humble our bodies &c. Question . 3. What place must we praie in ? Ans. The place is set downe , 1. Tim. 2.8 . We may pray in all places : of which there is no difference . Some wil say , that in the time of the lawe , the tabernacle and temple were places of diuine praier . Ans. The temple and tabernacle were types of Christ and his Church , and the vnitie of it : but nowe , wee hauing the thing it selfe signified thereby , may pray in all places . Our Sauiour praied in the wildernesse , on the Mount , Peter on the house toppe , Paul by the sea shore : yet so , that publique praier must be vsed in publike places , as Churches , Chappels , &c. not because in them is more holines , but for order sake . Quest. 4. What is the time appointed for praier ? Ans. Pray continually , 1,5,7 . that is , vpon all occasions : or when a man beginnes any businesse , whether it be in word or deede , Coloss. 3. 17. or as Daniel , who praied thrise euery day , Dan. 6.11 . or as Dauid , who praied at euening and morning , and noone-tyde . Psal. 55. 18. and seuen times a ●aie : that is , many . Psal. 119.140 . Thus wee shall pray continually . Euery day affoards three speciall occasions . 1. The entrance to our callings in the morning . 2. The receiuing of Gods creatures at noone-tyde . 3. The going to rest at night . Againe , beside set & solemne praiers , there be certaine kinds of short praiers which the fathers call Eiaculationes , that is , the liftings vp of the heart into heauen secretly and suddainly : and this kind of praying may be vsed as occasion is offered enery houre in the daie . Quest. 5. Whether may we pray for all men or no ? Ans. We may and wee may not . We may , if all men , or mankind be taken distributiuely , or seuerally . For there is no particular countrie , kingdome , towne , person , but wee may make praiers for it . And though men be Atheists , Infidels , Heretikes , yea deuils incarnate , yet for any thing we knowe , they may belong to the election of God : except they sinne against the holy ghost , which sinne is very seldome & hardly discerned of men . And in this sence must the commandement of Paul be vnderstood : I exhort therfore that first of all supplications , praiers , &c. be made for all men . 1. Tim. 2.1 . We may not pray for all men , if all men or mankind be taken collectiuely , that is , if all men be considered wholly togither as they make one bodie or company , and be taken as we say , in grosse . For in this bodie or masse of mankind there be some , though they be vnknowne to vs , yet I say , there be some whome God in his iust iudgement hath refused , whose saluation by praier shall neuer be obtained . Quest. 6. Whether is it possible for a man to pray in reading of a praier ? Answer . It pleaseth some to mooue this question ; but there is no doubt of it . For praier is a part of Gods worship , and therefore a spirituall action of the heart of man standing specially in a desire of that which we want , and faith whereby we beleeue , that our desire shall be granted . Nowe the voice or vtterance , whether it be in reading or otherwise , is no part of the praier , but an outwarde meanes whereby praier is vttered and expressed . Therefore there is no reason why a forme of praier being read , should cease to be a praier , because it is read ; so be it the spirit of grace and praier be not wanting in the partie reading and the hearers . Obiect . To reade a sermon is not to preach : and therefore to read a praier is not to pray . Ans. The reason is not like in both . For the gift of preaching or prophecie can not bee shewed or practised in the reading of a sermon : and for this cause the reading of a sermon is not preaching or prophesie : but the grace and gift of praier may bee shewed in reading of a praier : otherwise it would goe very hard with them that want conuenient vtterance , by reason of some defect in the tongue , or by reason of bashfulnesse in the presence of others . Of Gods hearing our praiers . HItherto we haue spoken of the making of praier to god , a word or twain of Gods hearing our praiers . Quest. How many waies doth God heare mens praiers ? Ans. Two waies . The first in his mercie , when he graunts the requests of such as call vpon him in the feare of his name . Secondly , hee heares mens praiers in his wrath . Thus he gaue the Israelites Quailes according to their desire . Psal. 78.29.30.31 . Thus often men curse themselues , and wish that they were hanged or dead : and accordingly they haue their wish . Quest. 2. Why doth God deferre to heare the praiers of his seruants ? Ans. First , to prooue them by delay . Secondly , to exercise their faith . Thirdly , to make them acknowledge that the things which they receiue are Gods gifts , & not frō thēselues . Fourthly , that graces quickly giuen might not be lightly esteemed . Fiftly , that an hungring after grace might be sharpned & increased . Question . 3. After what manner doth God heare his seruants prayers ? Answer . Two waies . First , by graunting the thing which was asked according to his will. Secondly , by denying the thing desired , and by giuing something proportionall to it . Thus God denies temporarie blessings , and in the roome therof giues eternal in heauen . Thus he refuseth to remooue the crosse from his seruants , and giues in stead therof strength and patience . Christ praied that the cuppe might be remooued . It was not remooued , yet he in his māhood was inabled to beare the wrath of God. When Paul praied three times that the pricke in the flesh might be remooued , it was answered , My strength is sufficient for thee . Quest. 4. Why doth not God alwaies heare mens praiers ? Ans. There be many causes of this . The first , because oftentimes we know not to aske as we ought , Math. 20.22 . The second , because we aske amisse , Iam. 4.3 . The third , because otherwhiles the things which we aske , though they be good in themselues , yet they are not good vnto vs , and for that cause are withheld . 2. Cor. 12.7 . The last , because God will for some long time deferre the granting of that which we aske , that he may stirre vp our faith and hope , and our diligence in praier : and that we might the better esteeme of the gifts of God when we haue them , and shew our selues more thankfull . To the Reader . PAul in his Epistles , hath set downe the summe of many of his prayers : they are very gratious and heauenly , and I haue here set them downe , that thou mightest know them , and in thy prayers follow them . 16. I cease not to giue thanks for you , making mention of you in my praiers , 17. That the God of our Lord Iesus Christ , the father of glorie , might giue vnto you the spirit of wisdome , and of reuelation , in the acknowledgement of him . 18. The eyes of your minde beeing enlightned , that ye may know what the hope is of his calling , and what the riches are of his glorious inheritance in the Saints . 19. And what is the exceeding greatnes of his power in vs that beleeue ; according to the working of his mightie power . 20. Which he wrought in Christ , when he raised him from the dead , and set him at his right hand in heauenly places . The Exposition . IN this excellent prayer we are to marke two things : the first , to whome it is made : the second , is the matter . For the first , it is made to God the Father , who is described by two titles . The first , The God of our Lord Iesus Christ , namely as Christ is man : for as Christ is God , he is equall with the father . The second , The father of glorie , that is , a glorious father , and he is so called to distinguish him from earthly fathers . The matter of the prayer stands on two principall points . First , he asketh of God , the spirit of wisdome , whereby the seruants of God are inabled to discerne out of the word , in euery busines which they take in hand , whether it be in word or deede , what ought to be done , and what ought to be left vndone : as also the circumstances , the time , place , manner of doing any thing . Secondly , he praieth for the spirit of reuelation , whereby the faithfull haue their whole estate before God , reuealed vnto them according to the word : the thing it selfe being otherwise secret and hidden . 1. Cor. 2,9,10,12 . Further the work of this spirit in the godly is twofold , the one concernes God himselfe , the other the things of God. The worke of the spirit of reuelation : which respects God himselfe is , an acknowledgement of the Father , or of Christ. Now to acknowledge God the Father , is not onely to know , and confesse that he is a father of the faithfull : but also to be resolued in conscience that he is a father to me in particular . Secondly , that Christ is not onely in generall a Sauiour of the elect , but that he is in speciall my Sauiour and redeemer . The second worke of this spirit , is an illumination of the eyes of the minde to see and know the things of God which he hath prepared for them that doe beleeue : and they are two . The first is life eternall , which is described by fiue arguments . 1. It is the Ephesian hope , that is , the thing hoped for in this life . 2. It is the hope of the calling of God : because in preaching of the Gospell it is offered , and men are called to waite for the same . 3. An inheritance , properly to Christ , because he is the naturall sonne of God : and by him to all that shall beleeue . 4. The excellencie , because it is a rich and glorious inheritance . 5. Lastly , it is made proper to the Saints . The second thing is the greatnes of the power of God , whereby sinne is mortified , the corrupt nature renued , and mightily strengthened in temptations . This power is set forth by two arguments . The first is the subiect or persons in whome this power is made manifest . In them that beleeue . Because none can feele this , but they which apprehend Christ by faith . The second is the manner of manifesting this power in them , which is according to the working of his mightie power , which he shewed in Christ. And that was in three things . First , in putting all his enemies vnder his feete , v. 2. Secondly , in raising him from death . Thirdly , in placing him at his right hand . Now therefore Paul praies that this wonderfull power of God , which did shew forth it selfe in the head Christ , might likewise shew it selfe in the members of Christ. First , in treading Satan and sinne vnder their feete . Rom. 16.10 . Secondly , in raising them from sinne , as out of a graue to holines of life . Thirdly , in aduancing them in the time appointed to the kingdome of glorie in heauen . Ephes. 3. 14. FOr this cause I bowe my knees vnto the Father of our Lord Iesus Christ. 15. Of whome is named the whole familie in heauen and earth . 16. That he would grant you according to the riches of his glorie , that ye● may be strengthened by his spirit in the inner man. 17. That Christ may dwell in your hearts by faith : 18. That ye being rooted and grounded in loue , may be able to comprehend with all Saints , what is the breadth and length , and depth and height : 19. And know the loue of Christ , which passeth knowledge , that ye may be filled with all fulnesse of God. 20. Vnto him therefore that is able to do● exceeding abundantly , aboue all that we aske or thinke , according to the power that worketh in vs , 21. Be praise in the Church by Christ Iesus , throughout all generations for euer , Amen . The Exposition . THese wordes containe two parts , a prayer , and a thankesgiuing . In the prayer these points are to be marked . First , the gesture : I bow my knees , wherby Paul signifies his humble submission to God in prayer . Secondly , to whome he praies . To the Father , who is described by two titles : the first , the father of our Lord Iesus Christ , and that by nature as he is God , and as he is man by personall vnion . The other title . Of whome the whole familie , which is in heauen and earth , is named : In which words is set downe a description of the Church : first it is a Familie , because it is the companie of Gods elect children vnder the gouernment of one father . 1. Tim. 3.15 . It is called the house of God , Eph. 2.19 . They that beleeue are saide to be of the houshold of God : secondly , the parts of the Catholike Church are noted , namely , the Saints in heauen departed , and Saints liuing on earth : thirdly , it is said to be named of the father of Christ , because as the father of Christ is the father of this familie , so also this familie is called by him . Gen. 6.2 . Dan. 9.80 . Thirdly , the matter of the prayer stands of foure most worthie points . The first is strength to beare the crosse and to resist spirituall temptations , v. 16. where the strength is set out by diuers arguments : First , that it is the meere gift of God , that he would graunt you : Secondly , the cause of strength , by his Spirit : Thirdly , the subiect or place where this strength must be , in the inner man , that is , in the whole man , so farre forth as he is renued by grace , Eph. 6.14 . The second is , the dwelling of Christ in their hearts by faith : Faith is when a man beeing seriously humbled for his sinnes , is further in conscience perswaded , and resolued of the pardon of them , and of reconciliation to God. Now where this perswasion is in deed , there followes necessarily Christs dwelling in the heart , which stands in two things : the first is , the ruling and ordering of the thoughts , affections , and desires of the heart , according to his will ; as a master rules in his house : the second is the continuance of his rule . For he cannot be said to dwell in a place , who rules in it but for a day . The third , is the knowledge and the acknowledgement of the infinit greatnes of Gods loue in Christ , an effect of the former . v. 18 , 19. the words are thus explaned : Rooted and grounded . Here the loue of God wherewith he loues the elect , is as a roote and foundation of all Gods benefits , election , vocation , iustification , and glorification . Men are rooted and grounded in loue , when Gods spirit assures their hearts of Gods loue , and doth giue them some inward sense and feeling of it . For then they are as it were sensibly put into the roote , and laid on the foundation . With all Saints : Paul desires this benefit , not onely to the Ephesians , but also to all the faithfull with them . What is the length , the bredth . Here is a speech borrowed from the Geometricians , and it signifies the absolute greatnes or infinitnes of Gods loue , and that it is like a world , which for length , breadth , height , and depth , is endlesse . Here note the order or receiuing grace . First , Christ dwells in the heart by faith . Secondly , then comes a sense and feeling of Gods loue , as it were by certaine drops thereof . Thirdly , after this ariseth a plentifull knowledge , and apprehension of Gods loue , and as it were the powring out of a sea into a mans heart , that for greatnes hath neither bottome nor banke . And know the loue of Christ : these words ( as I take it ) are an exposition of the former : for to comprehend the loue of God , is nothing els but to know the loue of Christ : considering that all whome the father loueth , he loueth them in Christ : which passeth knowledge , that is , which for the greatnes of it no man can fully know . The fourth thing is the fulnesse of Gods graces , v. 19. Here the fulnesse of God , doth not signifie fulnesse of the God●ead or diuine nature , but the perfection of the inner man which shall not be till after this life . Now followes the thankesgiuing , or the praise of God , v. 20 , 21. containing these points . The matter of praise , his power and bountifulnes , wherby he can worke exceeding aboundantly aboue all we aske or thinke : and both these are not onely to be conceiued in minde , but also may be felt in the heart , according to the power that worketh in vs. 2. The forme of praise , glorie vnto God by Christ , as all benefits are receiued from the father by Christ. 3. The proper place of true praise of God , the Church . 4. The continuance of his praise , thorow all generations for euer . Philip. 1. 9. ANd this I pray , that your loue may abound yet more and more , in knowledge and all sense . 10. That ye may discerne things that differ : to the ende , ye may be pure and without offence , to the day of Christ. 11. Filled with fruits of righteousnesse , which are by Iesus Christ , vnto the praise and glorie of God. The Exposition . THis praier containes three parts . In the first , Paul praieth for increase of loue in the Philippians , whether it be to God or men , v. 9. and he shewes the meanes of increase , which are two : knowledge and sense , or feeling . For ( to goe backeward ) the more a godly man feels Gods loue , and hath experience of Gods word in himselfe ; the more he knowes of Gods word , and perceiues his loue vnto him : the more he loues God againe , and his neighbour for his sake . The second thing praied for , is the gift of discerning , whereby men know , what is true , what false : what is to be done , what to be left vndone : the endes of this gift are two . The first , that by meanes of it , they may be pure and sincere : that is , keepe a good conscience before God and men in their liues and calings . The second is , to be without offence : that is , innocent , giuing no occasion of euill to any , and not taking them offered by others : and the continuance of those is noted to the day of Christ ; which is the time in which he commeth to vs , either by our death , or by the last iudgement . Thirdly , he praieth that they might abound in good workes , which are described by a similitude , fruits of righteousnes : Christians beeing fruitfull trees . Ezech. 47. 12. Esay 61.3 . 2. By the cause efficient , which are by Christ. 3. By the end , vnto the glorie and praise of God. Coloss. 1. 9. I Cease not to pray for you , & to desire that ye might be filled with knowledge of his will , in all wisdome and spirituall vnderstanding . 10. That ye might walke worthie of the Lord , and please him in all things , fructifying in all good works , and increasing in the acknowledgement of God. 11. Strengthened with all might through his glorious power , vnto all patience and long suffering with ioyfulnesse . 12. Giuing thanks to the father which hath made vs ●it to be partakers of the inheritance of the Saints in light . 13. Who hath deliuered vs from the power of darknes , and hath translated vs into the kingdome of his owne sonne . The Exposition . THese words containe a prayer , and a thankesgiuing . In the prayer , three things are asked . The ●irst is the increase of the knowledge of Gods reuealed will in his word , and he deuides it into two parts : wisdome , which is not onely to know Gods word , but also to applie it to euery action for the right and holy performing thereof● and spirituall vnderstanding , which is , when men by the assistance of Gods spirit , doe conceiue the will of God in generall without applying . Secondly , Paul praies for the fruits of this knowledge , which are foure . 1. To wal● worthie of God , as good seruants doe , who in their apparell , gesture , and all their doings , so behaue themselues that they may credit their masters . 2. To please God in all things , by approouing their hearts vnto him . 3. To be plentifull in all good workes . 4. To increase in the acknowledgement of God. For the more any increase in knowledge and experience in Gods word , the more shall they acknowledge God the father to be their father , Christ to be their redeemer , and the holy Ghost their sanctifier . Thirdly , he praies that the Colossians may be strengthened , v. 11. where he notes the cause , Gods glorious power ; and the effects , which are three . 1. Patience , because it is necessarie that the godly suffer many afflictions . 2. Long suffering , because oftentimes the same afflictions continue long . 3. Ioyfulnesse , because the crosse is bitter . The thankesgiuing is for a benefit , that God had made the Colossians fitte for the kingdome of glorie : and the reason is , because he had made them members of the kingdome of grace . 1. Thess. 3. 12. THe Lord increase you , and make you abound in loue one towards an other , and towards all men : euen as we doe towards you . 13. To make your hearts stable and vnblameable in holinesse before God , euen our father at the comming of our Lord Iesus Christ with all his Saints . 2. Thess. 2. 16. IEsus Christ our Lord , and our God , euen the father which hath loued vs , and hath giuen vs euerlasting consolation and good hope through grace , 17. Comfort your hearts , and stablish you in euery word and good worke . 1. Thess. 5. 23. NOw the very God of peace , sanctifie you throughout : and I pray God that you a whole spirit and b soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ. A Song gathered out of the Psalmes , containing the sobbes and sighs of all repentant sinners . LOrd heare my prayer , hearke the plaint that I doe make to thee : Lord in thy natiue truth , and in thy iustice answer mee . Regard , O Lord , for I complaine , and make my suit to thee : Let not my words returne in vaine , but giue an eare to mee . Behold , in wickednes my kind , and shape I did receiue : 2 And lo , my sinfull mother eke , in sinne did me conceiue : And I with euills many one , am sore beset about : My sinnes increase , and so come on , I cannot spie them out . For why , in number they exceede the haires vpon my head : My heart doth faint for very feare , that I am almost dead . Thus in me in perplexitie , is mine accombred spright : And in me in my troubled heart , amazed and afflight . The wicked workes that I haue wrought , thou setst before thine eye : My secret faults , yea eke my thoughts , thy countenance doth espie . O Lord my God , if thou shalt weigh my sinnes , and them peruse : What one shall then escape and say , I can my selfe excuse ? In iudgement with thy seruant , Lord , oh enter not at all : For iustified in thy sight , not one that liueth shall . 3 And for thy pitie plentifull , O Lord , I thee intreat : To grant me pardon for my sinne , for it is wondrous great . O Lord , what earthly man doth know , the errours of this life ? Then clense me from my secret sinnes , which are in me most rife . And keepe me , that presumptuous sinnes preuaile not ouer me : And then I shall be innocent , and great offences flee . To thee , O Lord my God , loe I doe stretch my crauing hands : My soule desireth after thee , as doth the thirstie lands . 4 As handmaids watch their mistris hands , some grace for to atchiue : So I behold thee , Lord my God , till thou doe me forgiue . Lord turne thee to thy wonted grace , my silly soule vptake : O saue me not for my deserts , but for thy mercie sake . My soule why dost thou faint and quaile ? so sore with paine opprest : With thoughts why dost thy selfe assaile ? so sore within my brest . 5 Trust in the Lord thy God alway , and thou the time shalt see : To giue him thankes with laud and praise , for health restorde to thee . For why ? his anger but a space doth last , and slacke againe : But in his fauour and his grace , alway doth life remaine . Though gripes of griefe and pangs full sore , doe lodge with thee all night : The Lord to ioy shall thee restore , before the day be light . The Lord is kind and mercifull , when sinners doe him grieue : The slowest to conceiue a wrath , and readiest to forgiue . And looke what pitie parents deare , vnto their children beare : Like pitie beares the Lord to such , as worship him in feare . The Lord that made me knowes my shape , my mould and fashion iust : How weake and fraile my nature is , and how I am but dust . 6 O God create in me an heart , vnspotted in thy sight : And eke within my bowels , Lord , renue a stable spright . With thy free spirit confirme thou me , and I will teach therefore Sinners thy waies , and wicked shall be turned to thy lore . 7 My soule is rauisht with desire , and neuer is at rest : But seekes to know thy iudgements hie , and what may please thee best . O would to God it might thee please , my waies so to addresse : That I might both in heart and voyce , thy lawes keepe and confesse . In righteousnes I doe intend , my time and daies to serue : Haue mercie Lord and me defend , so that I doe not swerue . 8 And with thy sauing health , O Lord , vouchsafe to visit me : That I the great felicitie , of thine elect may see . And with thy peoples ioy I may , a ioyfull minde possesse : And may with thine inheritance , a glorying heart expresse . 9 The Lord the God of Israel , be blest for euermore : Let all the people say Amen , praise ye the Lord therefore . FINIS . A TREATISE TENDING VNTO A DECLARATION ; WHETHER A MAN BE IN THE ESTATE OF DAMNATION , OR IN THE ESTATE OF GRACE . and if he be in the first , how he may in time come out of it : if in the second , how he may discerne it , and perseuer in the same to the ende . Reuiewed and corrected by the Author . The points that are handled be set downe in the page following . 2. Pet. 1. vers . 10. Giue all diligence to make your calling and election sure : for if ye doe these things ye shall neuer fall . Printed for I. P. and I. L. 1600. The Contents of the booke . How farre a Reprobate may goe in Christian Religion . The estate of a true Christian in this life : which also sheweth howe farre the elect beeing called , goe beyond all reprobates in Christianitie . A Dialogue to the same purpose , gathered out of the sauorie writings of Master Tindall and Bradford . Howe a reprobate may performe all the religion of the Church of Rome . The conflicts betweene Satan and a Christian. How the word of God is to be applied aright vnto the conscience . Consolations for the troubled consciences of weake Christians . A Declaration of certaine spirituall Desertions . TO THE RIGHT WORSHIPFVL AND MY CHISTIAN FRIEND MASTER Valentine Knightly , Esquire , one of her Maiesties Iustices of peace in Northampton shiere . SIr , I pray you consider with me an especiall point of Gods word , carefully to be waied : it is this , a Many professors of Christ , in the day of grace , perswade themselues that they are in the estate of grace ; and so the true Church esteemeth of them too : yet when the day of grace is past , they contrariwise shall finde themselues to be in the estate of dānation remedilesse . A dolefull case , yet a most resolute trueth , and the reason is plaine . Men that liue in the Church are greatly annoyed with a fearefull securite and deadnes of heart ; by which it comes to passe that they thinke it enough to make a common protestation of the faith , not once in all their life times , examining themselues whether they be in the estate of grace before the eternall God or not . b And indeede it is a grace peculiar to the man Elect to trie himselfe whether he be in the estate of grace or not . The further opening of the trueth of this point , as also the daunger of it , I haue enterprised in this treatise ; which I am willing to bestow on you , both for the profession of the faith , which you make , as also for that Christian friendship , you haue shewed to me . Accept of it I pray you and vse it for your edification . c Thus I commend you to God , and to the word of his grace , that is able to builde you vp further and giue you an inheritance among them which are sanctified . From Cambridge this 24. of Nouember . 1589. Your Worships to command , William Perkins . To the Christian Reader . GOod Reader it is a thing to be considered , that a man may seeme both vnto himselfe and to the Church of God to be a true professour of the Gospel , and yet indeede be none . All professors that be of this sort , are excellently described , Luk. 8. vers . 13. in thes● words . And they which are vpon the stony groūd are they , which when they shal heare , receiue the word with ioy : but hauing no roote , beleeue for a time , & in the time of temptation goe away . Where are to be noted three things . First , their faith , in that they are said to beleeue for a season . Secondly the fruits of that faith , in that they are said to receiue the word preached with ioy . Thirdly , their vnsoundnesse in that they are compared to stony ground , and in the time of temptation goe away . Concerning their faith , wheras the spirit of God saith , that they doe beleeue these things are to be considered . First , that they haue the knowledge of the word of God. Secondly , that they both can and doe g●ue assent vnto the word of God , that it is most true . Thirdly , in more speciall manner they giue assent vnto the couenant of grace made in Christ , that it is most certaine and sure : and they are perswaded in a general and confused manner , that God will verifie the same couenant in the members of his Church . This is all their faith : which indeede proceedeth from the holy Ghost , but yet it is not sufficient to make them sound Professors . For albeit they doe generally beleeue Gods promises , yet herein they deceiue themselues , that they neuer applie and appropriate the same promises to their own soules . An example of this faith we haue , Ioh. 2.24 . where it is said , that when our Sauiour Christ came to Ierusalem at the feast of Easter , manie beleeued in his name , and yet hee would not commit himselfe vnto them , because he knewe them all , and what was in them . To come to the second thing : those professors which are indued with thus much grace , as to beleeue in Christ in a confused maner , goe yet further : for this their faith , though it be not sufficient to saluation yet it sheweth it selfe by certaine fruites which it bringeth forth : for as a tree or a branch of a tree that hath no deepe rooting , but either is couered with a few moules , or els lieth in the water , at the season of the yeare bringeth forth leaues and blossomes , and some fruite too , and that for one or two , or moe yeares : so one that is an hearer of the word , may receiue the word : and the worde as seed , by this generall faith may bee somewhat rooted in his heart and setled for a season , and may bring foorth some fruites in his life peraduenture very faire in his owne and other mens eies : yet indeede neither sound , nor lasting , nor substantiall . What these fruites are , it may be gathered forth of these wordes , where it is said , that they receiue the word with ioy , when they heare it : for here may be gathered . First , that they doe willingly subiect themselues to the ministerie of the word . Secondly , that they are as forward as any , and as ioyfull in frequenting sermons . Thirdly , that they reuerence the Ministers whome they so ioyfully heare . Lastly , they condemne them of impietie , which will not be hearers , or be negligent hearers of the word . Now , of these and such like fru●ts , this may be added : though they are not sound , yet they are void of that grosse kind of hypocrisie . For the mindes of those Professors are in part enlightened , and their hearts are indued with such a faith , as may bring forth these fruits for a time : and therefore herein they ●issemble not that faith which they haue not : but rather shew that which they haue . Adde hereunto , that a man beeing in this estate , may deceiue himselfe ; and the most godly in the world , which haue the greatest gifts of discerning , how they and their brethren stand before the Lord : like as the figtree with greene leaues deceiued our Sauiour Christ as he was man : for when in his hunger he came vnto it to haue had some fruit he found none . If this be so , it may be then required , how these vnsound professours differ from true professours . I answer , in this they differ , that they haue not sound hearts to cleaue vnto Christ Iesus for euer . Which appeareth in that they are compared to stonie ground . Now , stonie groundes mingled with some earth are commonly hot , and therefore haue as it were some alacritie and hastinesse in them , and the corne as soone as it is cast into this ground , it sprouteth out very speedily , but yet the stones will not suffer the corne to be rooted deepely beneath , and therefore when sommer commeth the blade of the corne withereth with rootes and all . So it is with these professours : they haue in their hearts some good motions of the holy Ghost , to that which is good : they haue a kind of zeale to Gods word , they haue a liking to good things , and they are as forwards as any other for a time , and they doe beleeue . But these good motions and graces are not lasting , but like the flame and flashing of straw and stubble : neither are they sufficient to saluation . With the true professours it is farre otherwise : for they haue vpright and honest hearts before the Lord , Luk. 8. 15. And they haue faith which worketh by loue . Gal. 5.6 . And that Christian man which loueth God , whatsoeuer shall befall , yea though it were a thousand deaths , yet his heart can neuer be seuered from the Lord and from his Sauiour Christ : as the spouse speaketh vnto Christ of her owne loue , Cant. 8.6 . Set me as a seale on thy heart , as a signet vpon thy arme : for loue is as strong as death : iealousie is as cruell as the graue ; the coales thereof are fierie coales and a vehement flame . Much water cannot quench loue , neither can the flouds drowne it : if a man should giue all the substance of his house for loue , they would greatly contemne it . Wherefore ( good Reader ) seeing there is such a similitude and affinitie betweene the temporarie professor of the Gospell , and the true professor of the same : it is the dutie of euery Christian to trie and examine himselfe whether he be in the faith or not . 2. Cor. 13.5 . And whereas it is an hard thing for a man to search out his own heart , we are to pray vnto God that he would giue vs his spirit to discerne betweene that which is good and euill in vs. Now when a man hath found out the estate of his heart by searching it , he is further to obserue and keepe it with all diligence . Prou. 4. 23. that when the houre of death , or the day of triall shall come , he may stand sure and not be deceiued of his hope . And for this purpose I haue described the most of these small treatises which follow , to minister vnto thee some helpe in this examining and obseruing of thine own heart . Read them and accept of them , and by the blessing of God they shall not be vnprofitable vnto thee . And if they shall any whit helpe thee , helpe me also with thy prayer . 1595. FINIS . CERTAINE PROPOSITIONS DECLARING HOW FARRE A MAN MAY goe in the profession of the Gospel , and yet be a wicked man or a Reprobate . I. A Reprobate hath in his mind a certain a knowledge of God , of common equitie among men , of the difference of good from bad : and this is partly from nature , partly from the contemplation of Gods creatures , in which the wisdome , the power , the loue , the mercie , the maiestie of God is perceiued . II. This knowledge is only generall and imperfect , much like the ruines of a Princes pallace : it is not sufficient to direct him in doing of a good work . For example , he knoweth that there is a God , and that this God must be worshipped : come to particulars , who God is ? what a one he is ? how he must be worshipped ? Here his knowledge faileth him , and he is altogither vncertain what to doe to please God. III. By reason of this knowledge , the Reprobate doeth giue consent , and in his heart subscribeth to the equitie of Gods law ; as may appeare by the saying of Medea : Video meliora probóque ; deteriora sequor . That is , I know what is best to be done , and like it ; yet I doe the worst . This approbation in the Reprobate commeth from constraint ; and is ioyned with a disliking of the lawe : in the elect being called , the b approbation of the law , proceedeth from a willing and ready mind , and is ioyned with loue and liking . IV. And by reason of this light of nature , a meere natural man , and a reprobate may be subiect to some temptations : for example , hee may be tempted of the deuill , and of his owne corrupt flesh , to beleeue that there is no God at all . As Ouid saith of himself , Eleg. 3. Sollicitor nullos esse putare deos : I am often tempted to thinke there is no God. V. The reprobate for all this knowledge , in his heart may bee an Atheist , as Dauid saith : c The foole hath said in his heart there is no God. And a man may now a daies find houses and townes full of such fooles : Nay , this glimmering light of nature , except it bee preserued with good bringing vp , with diligent instruction , and with good companie , it will be so darkened , that a man shall know verie litle , and lead a life like a very beast : as experience telleth , and Dauid knewe very well : who saith , d Man is in honour , and vnderstandeth not ; he is like to beasts that perish . VI. Wherefore , this knowledge which the reprobate receiueth from nature , and from the creatures , albeit it is not sufficient to make him doe that which shall please God : yet before Gods iudgement seat , e it cutteth off all excuse , which he might alleadge , why he should not be condemned . VII . f Beside this naturall knowledge , the reprobate may be made partaker of the preaching of the word , & be illuminated by the holy ghost , and so may come to the knowledge of the reuealed will of God in his word . VIII . Thus when they heare the preaching of the word , god profereth saluation to them , and calleth them , g yet this calling is not so effectuall in them as it is in the elect children of God. For the reprobate when he is called , he liketh himselfe in his owne blindnes , and therefore neither will he ; and if he would , yet could he not answer , and be obedient to the calling of God. The elect beeing called , with speed he answereth , and commeth to the Lord , and his heart beeing readie , giueth a strong and loud eccho to the voice of the Lord. This eccho we see in Dauids heart : h Whē ( saith he ) thou saidst , Seek ye my face : mine heart answered vnto thee ; O Lord , I will seek thy face . And god himself speaketh the same of his children . Zach. 13.9 , They shall call on my name , and I wil heare them : I wil say , it is my people ( nowe marke the eccho ) and they shall say , the Lord is my God. IX . After that he hath an vnderstanding of Gods word , i hee may acknowledge the truth of it , and confesse it : and if neede require , be a defender of it : As Iudas was , and Iulian the Apostata . X. The reprobate may haue a feeling of his sinnes , and so acknowledge them , and the punishment due vnto them : k as Saul did ; who said , I haue sinned : come againe my sonne Dauid : for I will doe thee no harme , because my soule was precious in thine eies this day : Behold I haue done foolishly , and haue erred exceedingly . Thus did Caine , l when he said ; My punishment is greater then I can beare . m Galerius Maximinus , a vile persecutor of Christians , had his bowels rotting within him : so that an infinit number of wormes continually crawled forth of his bodie , and such a poysoning stinke came from him , that no man coulde abide him : being thus plagued with the hand of God , he began to perceiue his wickednes in persecuting Christians , and he confessed his sinnes to the true God : and assembling the chiefe rulers about him , he commanded that all within his dominions should cease to trouble Christians , and in all haste he made a lawe for the peace and libertie , and the publike meetings of Christians . XI . The reprobate hath oftentimes feare and terrour of conscience : but this is onlie , because he considereth the wrath and vengeance of God , which is most terrible . When Paul preached before Foelix , and by the maiestie of Gods spirit , did ( as it were ) thunder from heauen against his sinnes● doubtlesse he made his heart to ake , and euery ioynt of him to tremble . n Ecebolius a Philosopher of Constantinople , in the daies of Constantius , professed Christian religion , & went beyond all other in zeale for the same religion : yet afterward vnder Iulian , he fell from that religion vnto Gentilisme . But after Iulians death making meanes to bee receiued into the Church againe , ouerwhelmed with the horror of his own conscience for his wicked reuolting , he cast himselfe down on the groūd before the doores of the church crying aloud , Calcate me salē insipidum : Trample on me vnsauerie salt . And the deuill beleeueth the worde of God and at his owne damnation he trembleth . These seruile feares , though they harden the heart of the reprobate , as heate doth the yron , after it hath bin in the furnace : yet these feares in the children of God o are very good preparations , to make them fitte to receiue grace : like as we see the needle which soweth not the cloath , yet it maketh a passage and entrance for the thread , which serueth for this vse , to sowe cloath togither . XII . A reprobate before he commit a sin , is often vexed within himselfe , & feareth to commit it : not because he hateth and disliketh the sin for it selfe , but because he cānot abide the punishment due vnto the sin . p When the daughter of Herodias danced before Herod , and pleased him : that hee might doe her a pleasure , he bad her aske what she would : shee asked Iohn Baptists head in a platter : Herod did grant her request , but yet he had a grudging in heart , & he was sore grieued at it . q In like maner , Pilate was very much troubled inwardly before he condemned our Sauiour Christ. XIII . After he hath committed a sin , he r sorroweth and repenteth : yet this repentance hath two wants in it . First , he doth not detest his sin , and his former conversation when he repenteth : he doth bewaile the losse of many things which he once enioyed : he crieth out through very anguish , & through the perplexities which God in his iudgement layeth on him : yet for his life , he is not able to leaue his filthy sinne : & if he might be deliuered , he would sinne as before : s Esau wept before his father with great yelling and crying , but after hee was gone from his fathers presence he hated his brother , who had got his blessing , and in contempt of his father , chose him a wife against his liking . Pharao , as oft as the Lord laid any calamitie on him , t he euermore desired to be deliuered from it , yet afterward alwaies he returned to his old by as againe . Foelix trembled before Paul : for all that , he could not leaue his couetousnesse , but euen then he sought for a bribe . Secondly , the reprobate● when he repenteth , he cannot come vnto God , & seeke vnto him : he hath no power , no not so much as once to desire to giue one litle sob for the remissiō of his sinnes : if he would giue all the world he cannot so much as giue one rap at gods mercie gate , that he may open to him . He is very like a man vpon a racke , who crieth & roreth out for very paine , yet cannot desire his tormentor to ease him of his paine . u Caine would haue bin void of his trembling , but he could not aske pardon of his sinne from his heart : neither could Saul , or Iudas , or now can the deuill . XIV . The reprobate may humble himselfe for some sinnes which he hath committed , and may declare this by fasting and teares . When Eliah reprooued Ahab for his Idolatrie , and threatned him from the Lord , it is said , that when he had heard these words , x he rent his cloaths , and put sackcloath vpon him , and fasted , and went softly in token of mourning : and this humiliation stayed Gods wrath for a time . XV. He may confesse his sinnes , euen his particular sinnes before men : but this is onely then , when his soule is tormented for them , and can find no ease . For then he sticketh not to vtter his secret filthines to the hearing of all men ; & to the open shaming of himselfe . When God smote all that was in the fieldes of Egypt with haile , then Pharao sent , and called for Moses and Aaron , and said vnto them , y I haue now sinned , the Lord is righteous , but I and my people are wicked : pray ye vnto the Lord ( for it is enough ) that there be no more mightie thunders , &c. So Iudas , when he saw that Christ was condemned , and felt an hell in his conscience , brake out , and said , I haue sinned in betraying the innocent blood . And the experience of these daies giueth fearefull examples for the proofe of this point . XVI . He hath often a desire to be like the children of God in happinesse , and to be saued : not because he hath any loue to the kingdom of God , but because he is afraid of hell . As Balaam ouerpressed with the feare of Gods iudgement , praied thus : z Oh that my soule might die the death of the righteous , and that my last end might be like his . XVII . The wicked in their distresse may pray to God , and God may heare their praiers , and grant them their request , a as the Israelites wickedly murmuring against God , desired flesh in the wildernes : God heard their crie , and rained Quailes among them . But god heareth the wicked after one sort , & them that feare him after another : them that feare him , he granteth their requests of loue and mercy : to the other of indignation and anger . b As may appeare in the Israelites , who when they were in eating of their Quailes , and the meate was within their teeth , God in his anger stroke thē with a sore plague . And ( which is more strange then this ) God hath performed that which he hath promised to the vnbeleeuers , though they refused to aske it at his hands , euen then whē they were particularly commanded : c of this thing we haue a worthie example in King Achas , who vtterly refused to haue a signe of his deliuerance , and the confusion of his enemies , when God offered it to him , and yet the Lord deliuered him . XVIII . The reprobate may go further in the profession of religion● and may seeme for a time to bee planted in the Church : for he doth beleeue the promises of God made in Christ Iesus , yet so that he cannot apply them to himselfe . In this thing the elect and the reprobate differ . The reprobate d generally in a confused manner beleeueth that Christ is a Sauiour of some men : & he neither can nor desireth to come to the particular applying of Christ. The elect beleeueth , that Christ is a Sauiour of him particularly . The reprobates faith may perish in this life , but the faith of the elect cannot . The reprobate may be perswaded of the mercy and goodnes of God towards him for the present time in the which he feeleth it : the elect is not onely perswaded of the mercies he presently enioyeth , but also he is perswaded of his eternal election before the foūdation of the world , and of his euerlasting life , which yet he doth not enioy : Yea e if God would confound him , and he saw nothing but present death , and hell fire : yet such is his nature that still hee would beleeue ; for faith and hope are not grounded vpon sense and feeling ; but are the euidence of those thing● which were neuer yet seene or felt . The life of the faithfull is hid in Christ , as the sap in the root of the tree : their life is not in sense & feeling , but in hoping and beleeuing : which oftentimes are contrarie to mans sense and feeling . XIX . After that he hath receiued a generall , and a temporarie faith in Gods heauenly word , & his most mercifull promises of euerlasting life cōtained therin , by the power of the spirit of God , f he commeth to haue a tast in his heart of the sweetnes of Gods mercies , and a reioycing in consideration of the election , adoption , iustification , and sanctification of Gods children . But what is this taste ? I expresse it thus , after the meaning of Gods word . Suppose a banquet prepared , in which are many sweet , and pleasant , and daintie meats . At this banquet , such as are the bidden guests , they must be set downe , they see the meates , they taste them , they chaw them in their mouthes , they digest them , they are nourished , fed , and strengthened by them : they which are not bidden to this feast , may see the meats , handle them , and taste of them , to feele how good they are● but they must not eate and feede of them . The first resemble the elect , which truly eate , digest , & are nourished by Christ vnto euerlasting life , because they haue great aboundance of the vitall heat of Gods holy spirit in them , and doe feele sensibly his grace & vertue in them , to strengthen them & guide them . The second sort truly resemble the reprobates ; which neuer in truth enioy Christ , or any of his benefits appertaining to saluation : but only see them , and haue in their hearts a vanishing , but no certen or sound feeling of them ; so that they may be changed , and strengthened , and guided thereby . To vse another similitude . The reprobates haue no more feeling , and enioying of Christ and his benefits , then those men haue of the sunne , which see onely a glimmering of his light at the dawning of the day , before it riseth . g Contrariwise , the elect , they haue the day-starre , euen the Sunne of righteousnes , Iesus Christ , rising in their hearts ; the day spring from an high doth visit them , the glorie of God doth rise vpon them : they haue their eyes annointed with the oyntment of the Spirit , which is the true eye salue , and doe plainly behold the sonne of righteousnes ; they enioy his presence , they effectually feele his comfortable heate to quicken and reuiue them . XX. From this sense and tast of Gods grace proceed many fruits : as first , generally , he may doe outwardly all things which true Christians doe , and he may lead such a life here in this world , that although he cannot attaine to saluation , yet his paines in hell shal be lesse : which appeareth , in that our Sauiour Christ saith , h it shall be easier for Tyrus and Sydon , for Sodom and Gomor●ha , then for Capernaum , and other cities vnto which he came , in the day of iudgment . XXI . Also the reprobate may haue a loue of God : but this loue can be no sincere loue , for it is only because God bestoweth benefits and prosperitie vpon him : as appeareth in Saul , i who loued God for his aduancement to the kingdome : & here is a difference betweene the Elect and reprobate : the Elect loue God , as children their fathers : but reprobates , as hirelings their masters , whom they affect not so much for themselues , as for their wages . XXII . Also a reprobate hath often a reioycing in doing those things which appertaine to the seruice of God , as preaching and praier . k Herod heard Iohn Baptist preach gladly : l and the second kind of naughtie ground receiueth the word preached with ioy . XXIII . A Reprobate often desireth them , whom he thinketh to be the children of God , to pray for him . m As Pharao desired Aaron and Moses to pray to God for him . n So did Simon Magus desire Peter to pray that none of the things which he had spoken against him , should come to passe . But yet they cannot pray themselues , o because they want the spirit of Christ. XXIIII . He may shew liking to Gods Ministers , he may reuerence them , and feare to displease them . p Thus did Simon Magus , who at Philips preaching beleeued , wondred at his miracles , & kept companie with him . And Herod is said to feare Iohn , knowing that he was a iust man and holy : also he gaue reuerence to him . Antonius the Emperour , called Pius , though he was no Christian , r yet in a generall parliament held at Ephesus , he made an act in the behalf of Christians : that if any man should trouble or accuse a Christian , for beeing a Christian ; the partie accused should goe free though he were found to be a Christian , and the accuser should be punished . s And Plinius secundus , gouernour of Spaine vnder Trajanus the Emperour , when he saw an innumerable companie of Christians to be executed ; being mooued with compassion , he wrote in their behalfe , beeing no Christian , vnto Trajanus to spare them that could be charged with no crime : and his letter is yet extant . XXV . He may be zealous in the religion which he professeth , and fall from that profession , as the Galatians did , t who , after that they had receiued Paul as an Angel , and would haue plucked out their eyes to haue done him good : yet they fell from the doctrine which he had taught them to iustification by the works of the Law , which flat ouerthroweth iustification by faith alone . u The same appeareth in Iehu , who was very zealous for Gods cause , & for the defacing of idolatrie , and thereupon God blessed him in his children : yet neuerthelesse he was a wicked man , x and followed the vile sinnes of Ieroboam his father . XXVI . y After that he hath sinned , he doth in many things in which he is faultie , amend and reforme his life , and doth professe great holines outwardly . Herod , he did many things which Iohn Baptist in preaching mooued him vnto : Saul , when he was to be chosen king , professed great humilitie . They may represse their vices and corruptions , and so moderate themselues that they breake not out z as did Haman ; of whome it is written : that when he was full of indignation against Mordecai , yet he refraine himself . And herein the Elect and the Reprobate differ : for a the elect are somewhat reformed in euery one of their sinnes . But the reprobate , though he be amend in many faults : yet someone fault or other , he cannot abide to haue it reformed ; and by that , in a vile manner the deuill wholly possesseth him . As Herod , who did many things , yet would not leaue his brothers wife . And no doubt , in Iudas most of his sinnes in appearance were mortified : and yet by couetousnesse the deuill possessed him , and held him fast chained in bondage vnder him . For one sinne is sufficient to him , that by it he may bring a man to damnation . Secondly , in infidels liuing honestly , the spirit of God bridleth the force of sinne , & the corrupt nature that it breake not out , as it doth in many other . But in Christians that are indeed godly , the same spirit not only represseth the corruptiō of nature outwardly ; but also mortifieth it within at the root , & regenerateth the whole mā into a new creature . Thus then neither the faithfull nor infidels doe effect any thing that is laudable but by the spirit of god : the faithful by the spirit of regeneration : infidels by the same spirit , only suppressing the outward act of sinne . XXVII . Beside this , he may haue the gift of working miracles , of casting forth deuils , of healing , and such like : a and this power of doing strange miracles , shall be vsed as an excuse of some of the reprobates in the day of iudgement . XXVIII . Oftentimes , vnto him is giuen the gifts of the holy Ghost , to discharge the most waightie calling that can be in any common wealth . And this is meant , when God is said , b to giue Saul an other heart ; that is , such vertues as were meet for a King. XXIX . A reprobate may haue the word of God much in his mouth , and also may be a preacher of the word : c for so prophecying in Christs name , shal be vsed as an excuse of reprobates : and we know that among the twelue Apostles , d Iudas was a reprobate . And this may be wel perceiued in the resemblance of tasting which the author to the Hebrewes vseth . We know , that cookes commonly which are occupied in preparing of bankets , haue as much feeling and seeing of the meat , as any other : and yet there is none that eateth lesse of it then they : for their stomackes are cloyed with the smell and taste of it : so , in like maner it may come to passe , that the minister which dresseth & prouideth the spiritual foode , may eate the least of it himselfe ; and so , labouring to saue others , he may be a reprobate . And it is thought , that some of them which built the Arke , were not saued in the Arke , but perished in the floud . XXX . When as a reprobate professeth thus much of the Gospell , though in deed he be a goat , yet he is taken for one of Gods sheepe : he is kept in the same pastures , and is folded in the same fold with them . c He is counted a Christian of the children of God , and so he taketh himself to be ; no doubt because through the dulnesse of his heart , he cannot trie and examine himselfe , & therfore truly cannnot discerne of his estate , whether he be in Christ or not : and it may be thought , that Sathan is readie with some false perswasion to deceiue him . For this is his propertie , that vpon whome God threatneth death , there Sathan is bold to pronounce life and saluation : as on the contrarie , to those , to whome God pronounceth loue and mercie , to those ( I say ) he threatneth displeasure and damnation : such malice hath he against Gods children . XXXI . And hereby it commeth to passe , that an * hypocrite may be in the visible Church , and obey it in the word and discipline , & so be taken for a true member of Christ : when as a man indeed regenerate may be excommunicate , and end his life before he be receiued againe : for this is the end of excommunication , a that the flesh , that is , the part vnregenerate , may be destroyed : and the spirit , that is , the part regenerate , may be kept aliue in the day of the Lord. Now the man in whome is spirit and flesh , b must needes be the childe of God , because this argueth that he hath the sanctifying spirit of Christ. Againe , Paul when he biddeth the Corinthians to comfort the incestious man , c least through the sleight of Sathan he should be ouerwhelmed of ouer much heauines , giueth men to vnderstand , that he might haue ended his life in great extremitie of sorrowe , before he had beene visibly receiued into the Church againe . XXXII . Though God will neuer adopt any reprobate : yet by the adoption of the elect they may receiue profit . For they find the blessing of God to be on them by reason that they dwel together , & haue societie with the children of d God. For Noahs sake euery one in his family is saued in the flood . For lots cause the men of Zoar are preserued frō the fire . And God would haue spared Sodom , if there had bin but ten good men in it . For Rahabs cause , her family and kindred are at libertie in Iericho . When Ioseph was in Putiphars house , al things prospered well . e For Samuels cause the Israelites were deliuered from the Philistims : f And for Pauls cause they which were with him in the ship were preserued . And againe , a reprobate by meanes of the faith of either of his parents may be within Gods couenant , and so may be made partaker of Baptisme , one of the seales of the couenant . For so God made his couenant with Abraham , g that he would be not onely his God , but also the God of his seede after him : h which Paul expoundeth not of a few , but of all nations . Also he saith manifestly that those children , either of whose parents are beleeuers , i are holy : which holinesse is not inherent in their persons , but onely outward : and it is a spirituall prerogatiue graunted them of God , in that he vouchsafeth them to be in his couenant : whereby they are distinguished from the wicked and prophane men of the world . XXXIII . Besides this , reprobates haue some prerogatiues of God : k as that lie is patient towards them : that before he will destroy them , he vseth many meanes to win them , that they commonly spend all the daies of their liues in prosperitie : insomuch , that it is said of them in the Psalme : l that they goe in continual prosperitie vnto their death , and pine not away as the children of God doe . m But after a certain time God in his iust iudgement hardneth their hearts , blindeth the eyes of their minds , he maketh their heads giddy with a spiritual drunkennes , & by the strength of their inward lusts , as also by the effectuall op●ration of Satan , they fall to open infidelitie , & contempt of Gods word , and so run headlong to their own damnation , and perish finally . And in this they are like to hauks , which so long as they liue are caried on the handes of noble men : but when they are dead , they are cast on the dunghill . n Iulian the Apostata was first a man learned and eloquent , and professed the religion of Christ ; but afterward , he fel and wrote a booke against the religion of Christ , answered by Cyril : & on a time , in a battell against the Persians , was thrust into the bowells with a dart , no man then knew how , which dart he pulled out with his owne hand , & presently blood followed , which as it gushed out , he tooke it in his hand , and flung it into the ayre , saying , Vicisti Galil●e , vicisti . O thou Galilean ( meaning Christ ) thou art the conquerour : thou art the conquerour : thus he ended his daies in blaspheming Christ whom he had professed . The reason of this apostasie is euident . o Seede , that is not deepely rooted in the earth , at the beginning of the yeare , springeth vp ; it is greene , and bringeth forth leaues & flowers , and ( it may be ) some kind of fruit too : when the heat of sommer commeth , it parcheth the earth , and the corne wanting deepe rooting , and therfore wanting moysture , withereth away . Gods word is like seede ; which that it may bring forth fruit vnto euerlasting life , it must be first receiued of the ground : secondly , it must be rooted : the receiuing of it , is when the minde vnderstandeth it , and remembreth it : he rooting of it , is when being beleeued , it pierceth to the heart , and taketh hold of the affections . This rooting is of two sorts : the first is , when the word rooteth , but not deepe ynough , as when the word is receiued into the minde , and into the heart , by the ioy of the heart , but not with the residue of the affections . The second , is a deepe and liuely rooting of the word , when the word is receiued into the minde and into the heart by the will and all the affections of the heart . The first kind of rooting of the word , befalleth to a reprobate , who vnderstandeth and reioyceth in the promises of saluation , yet he doth not put any confidence in them : he can not rest in them , he doth not reioyce that his name is written in the book of life , he doth not work out his saluation with feare and trembling . In a word , his heart is in pa●t softened to reioyce at the preaching of the word of God : p yet his heart is not opened as Lydias was ; nor enlarged ( as Dauid saith ) to imbrace the truth : but the Elect , he receiueth the word , not onely into his mind , least it should be only an imagination , but also it is deepely rooted in his heart . For , 1 In sure confidence he resteth himselfe on Gods promise . Rom. 8.38 . Heb. 10.22 . 2 He hopeth and longeth to see the accomplishment of it . 1. Thess. 1.10 . 3 He heartily loueth God , for making such a promise to him in Christ. 1. Ioh. 4.10 . 4 He reioyceth in it , and therefore doth meditate on it continually . Luk. 10.20 . Rom. 5.2 . 5 He hateth all doctrines which are against it . 6 He is grieued when he doth any thing that may hinder the accomplishment of it . Math. 26.75 . 7 He vseth the meanes to come to saluation , but with feare and trembling . Phil. 2.12 . 8 He burneth with zeale of the spirit , &c. And so the rest of the affections are exercised about the promises of God in Christ , and by this meanes , is the deepe rooting of the word in the heart . Thus it commeth to passe , that the Reprobate falleth away from faith in the day of triall and temptation , but the Elect cannot be changed . XXXIIII . Thus it appeareth , how farre a reprobate may proceed in religion : the consideration of this point I direct vnto two sorts of men . Carnall gospellers , and Papists . Carnall gospellers are such among vs , as know the word , but obey it not ; or such , as bearing a profession neither know it , nor obey it . And the best of these come short of reprobates in two points . 1. In faith , they come short of the deuill most of them . The deuill beleeueth and trembleth : but they contrariwise liuing in their sinnes , beleeue and hope . How comes this to passe ? The deuill knoweth the Gospel , and the points of it : and withall he beleeueth the terrible threatnings of the law , and therefore trembleth . Drowsie Protestants beleeue the Gospel as the deuill doth ; though he conceiues the points of it better then they doe : as for the law and the threatnings thereof , they doe not beleeue them : and that makes them euen when they liue in their sinnes to hope and presume of mercie . Therefore the deuill beleeues more of Gods word then they doe . Secondly , they come short of wicked men in outward obedience . The young man not yet conuerted to Christ , when he was bidden to keepe the commaundements of the second Table , answered , that he had kept them from his youth : and therefore our Sauiour Christ looked vpon him , and loued him : although this externall obedience was not sufficient : for Christ telleth him that one thing is wanting vnto him . And in another place he saith , except your righteousnes exceede the righteousnes of the Scribes and Pharisies , you cannot enter into the kingdome of heauen . Now the carelesse Gospeller is farre from performing this ; in so much that commonly he makes an open practise of sinne one way or other . The causes of their carelesnes are , first a perswasion that a man may repent when he will : because the Scripture saith , At what time soeuer a sinner doth repent him of his sinne from the bottome of his heart , God will put all their wickednesse out of his remembrance . But indeed late repentance is seldome true repentance ; and it may be iustly feared , least that repentance , which men when they are dying frame to themselues , die also with them . Secondly , they flatter themselues , imagining that the best man that is , hath seuen falles euery day into grosse sinnes : whereas the place which they abuse out of the Prouerbs , The righteous man falleth seuen times in a day and riseth againe : it is rather to be vnderstood of falls into affliction , then falls into actuall sinnes . Thirdly , they deceiue themselues , most falsly thinking , small sinnes , or hidden sinnes to be no sinnes : and grossest sinnes in which they liue and lie most dangerously , to be but sinnes of infirmitie . XXXV . By this which hath bin said , the professours of Christian religion are admonished of two things . First , q that they vse most painfull diligence in working their saluation , in attaining to faith , in dying to sinne , in liuing to newnesse of life : and that their hearts be neuer at rest , till such time as they goe beyond all reprobates in the profession of Christ Iesus . Seest thou how farre a reprobate may goe ? presse on to the straight gate with maine and might , with all violence lay hold on the kingdome of heauen Slial . Herod feare and reuerence Iohn Baptist , and heare him gladly ? and wilt thou neglect the Ministers , and the preaching of the word ? shall Pharao confesse his sinne , nay shall Satan beleeue and tremble ? And wilt not thou bewaile and lament thy sinnes , and thy wicked conuersation ? It behooueth thee to feare and take heed , least wicked men , and the deuill himselfe rise in iudgement and condemne thee . For if thou shalt come short of the duties of a reprobate , and doe not goe beyond him in the profession of the Gospel , sure it is , thou must looke for the reward of a reprobate . The second thing is , that the professour of the Gospell , r diligently trie and examine himselfe , whether he is in the state of damnation , or in the state of grace : whether he yet beare the yoke of Satan , or is the adopted child of God. Thou wilt say , this need not , thou professest the Gospell , and art taken for a Christian : yet marke and consider , that this often befalleth reprobates to be esteemed Christians : and they are often so like them , that none s but Christ can discerne the sheepe from the goates , true Christians from apparant Christians . Wherefore it behooueth all men that shew themselues to be Christians , to lay aside all pride , and all selfeloue , and with singlenes of heart to put themselues into the ballance of Gods word , and to make iust triall , whether in thē , repentance , faith , mortification , sanctification , &c. giue waight answerable to their outward profession : which if they doe , let them praise God : if not , let them with all speede vse the meanes that they may be borne anew to the lord , and may be inwardly guided by his holy spirit , to giue obedience to his will , least in the day of Gods trial , they start aside from him like a broken bow , and fall againe to their first vncleannesse . XXXVI . To come to the second sort of men and to conclude ; let the most zealous Papist that is , trie himselfe and his whole estate with a single heart as in the presence of Gods maiestie , and he shall finde that by his whole religion and profession he doth come short of a reprobate , or at the least not goe beyond him in these points before named . The Lord open their eyes that they may see it . Amen . THE ESTATE OF A CHRISTIAN MAN IN this life , which also sheweth how farre the Elect may goe beyond the Reprobate in Christianitie , and that by many degrees . I THe a Elect are they whome God of the good pleasure of his will hath decreed in himselfe to choose to eternall life , for the praise of the glorie of his grace . For this cause the Elect onely are saide to haue their names written in b the booke of life . II Whome God electeth , them he calleth in the time appointed for the same purpose . This calling of the Elect is nothing els but a c singling and a seuering of them out of this vile world , and the customes thereof , to be d citizens of the kingdome of glorie after this life . And the time of their calling is tearmed in Scriptures , g the day of visitation , the day of saluation , the time of grace . III. This h seuering and choosing of the elect out of the worlde , is then performed , when God by his holy spirit indueth them with true sauing faith : a wonderfull gift peculiar to the elect . For the better knowing of it , there is to bee considered : First , what faith is : Secondly , how God doth worke it in the hearts of the elect : Thirdly , what degrees there be of faith : Fourthly , what are the fruits and benefits of faith . IIII. Faith is a wonderfull grace of God , by which the elect doe apprehend and apply Christ and all his benefits vnto themselues particularly . Here first it is to be cōsidered , that the very nature of faith stādeth in a certaine power of apprehending and applying Christ. This is declared by Paul whe he saith , i Ye are buried with him through baptisme , by whome ye are also risen againe with him by the faith of the power of God , who raised him from the dead . Where it appeareth that faith is made a meanes to communicate Christ himselfe , his death and buriall , and so all other benefits to the beleeuer . Againe to beleeue in Christ , and to k receiue or to lay hold on Christ , are put one for another by Saint Iohn : which declareth that there is a speciall applying of Christ ; euen as we see , when a man hath any thing giuen him , he reacheth out his hand and pulleth it to himselfe , and so makes it his owne . Moreouer , faith is called l the putting on of Christ : which cannot be vnles Christs righteousnes be specially applyed to the heart , as the garment to the backe , when it is put on . Lastly , this may appeare , in that faith is called m the eating and drinking of Christ : for there is no eating of meat that nourisheth , but first it must be tasted , and chewed in the mouth , then it must be cōueyed into the stomack , & there digested : lastly , it must be applyed to the parts of the bodie that are to be nourished . And Paul praieth for the Eph●sians : that Christ n may dwell in their hearts by faith : which plainely importeth , this apprehending and applying of Christ. I adde further , that faith is a wonderfull grace of God , which may appeare : first , in that Paul calleth it o the faith of Gods power , because the power of God is especially seene in the begetting of faith . Secondly , experience sheweth it to be a wonderfull gift of God : when a man neither seeth , nor feeleth his sinnes , then to say hee beleeueth in Gods mercie , it is an easie matter ; but when a man shall feele his heart pressed downe with the waight of his sinnes , and the anger of God for them ; then to apply Gods free mercie to his own soule , it is a most hard matter : for then it is the propertie of the cursed nature of man , to blaspheme God , and to despaire of mercie . Iudas who ( no doubt ) often preached mercy and redemption by Christ in the securitie of his heart : when Gods hand was vpon him , and the Lord made him see the vilenesse of his treacherie ; he could not comfort himselfe in Christ , if one would haue giuen him ten thousand worlds , but in an hellish horror of conscience hanged himselfe desperately ; which sheweth what a wonderfull hard thing it is at the same instant when a man is touched for his sinnes , then to apply Gods mercie to himselfe . Yet a true Christian by the power of faith can doe this , as it may appeare in Dauid , o In the day of my trouble ( saith he ) I sought the Lord : my sore ran and ceased not in the night : my soule refused comfort : I did thinke vpon God and was troubled : I praied and my spirit was full of anguish : and hee addeth the word Sebah , a note ( very likelie ) of some wonderfull thing . p Againe , he being almost in the gulfes of hell , euen then cried to the Lord for helpe . Iob saith , q If God should destroy him , yet he would for all that beleeue in him still . Vndoubtedly , strange is the band of faith knitting Christ & his members togither , which the anguish of spirit cannot , and the strokes of Gods hand doe not vnloose . V. This apprehending of Christ is not done by any corporall touching of him , but spiritually by assurāce , which is , whē the elect are perswaded in their hearts by the holy ghost , of the forgiueuesse of their owne sinnes , and of gods infinit mercie towards them in Iesus Christ. According to that of r Paul. Now we haue receiued , not the spirit of the world , but the spirit which is of God , that wee might know the things which are giuen vs of God. The things which the spirit of God maketh known to the faithfull particularly , are their iustification , adoption , sanctification , eternall life : and thus when any are perswaded of these things concerning themselues , they doe in their hearts distinctly apply and appropriate Christ and his benefits to themselues . VI. The maner that God vseth in the begetting of faith is this . First , he prepareth the heart that it may be capable of faith . Secondly , he causeth faith by little and litle to spring and to breed in the heart . The preparation of the heart is by humbling an softening of it : & to the doing of this there are foure things requisite . The first of them is the knowledge of the word of God , both of the lawe and of the gospel , without the which there can be no faith ; according to that saying of Esaiah : s By his knowledge shall my righteous seruant iustifie many . And that of Iohn : t This is eternall life that they know thee to be the onely very God , and whome thou hast sent Iesus Christ. The u onely ordinarie meanes to attaine faith by , is the word preached : which must be heard , remembred , practised , and continually hid in the heart . The least measure of knowledge , without which a man cannot haue faith , is the knowledge of Elements , or the fundamentall doctrines of a Christian religion● . A fundamentall doctrine is that , which beeing obstinately denied , all religion , and all obtaining of saluation is ouerthrown . This knowledge hath a generall faith going with it , which is an assent of the heart to the known trueth of Gods word . This faith when it is grown vp to some great measure , it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the full assurance of vnderstanding , and it is to bee seene in the martyrs who maintained Gods trueth against the persecutions of the false Church , vnto death . VII . Although both elect and reprobate may be enlightned to know the word of God : yet the elect in this thing goe farre beyond all reprobates : for it is specially said of them , that God is their schoole-master , that he sofeteneth their stony hearts , and maketh them pliable , that hee draweth them , that hee openeth their senses , hearts , eares , vnderstandings : that the holy ghost is their annointmēt , and their eie-salue , to cleare the eies of their minde , to conceiue the mysteries of Gods worde . And the difference of illumination in them is threefolde . I. First , the knowledge which the reprobate hath concerning the kingdōe of heauen , is only a generall and confused knowledge : but the knowledge of the elect is pure , certaine , sure , distinct , and particular : for a it is ioyned with a feeling and inward experience of the thing known : though indeed the minde of man is able to conceiue more then any Christian heart can feele : and this is to be seene in b Paul , who vseth not only to deliuer the points of Gods word in a generall manner , but also setteth them downe specially in his own experience . So that the enlightning of the reprobate may be compared to the sight of the c blind man , who saw men walking like vnto trees , that is in motion like men , but in forme like trees : and the elect are like the same blind man , who afterward saw men a farre off cleerely . II. Secondly , the knowledge of the wicked d puffeth them vp : but the knoweledge of the godly humbleth them . III. Lastly , the elect , besides the knowledge of Gods worde , haue e a free and franke heart to performe it in their liues and conuersations , which no reprobate can haue : for their illumination is not ioyned with true and sincere obedience . By this it is easie to discerne of the illumination of Anabaptistes , or Familists , and many other , which brag of the spirit . VIII . The second is the sight of sinne arising of the knowledge of the lawe . 2 To this Ieremie exhorteth the Iewes of his time , saying , f Know thine iniquitie , for thou hast rebelled against the Lord thy God , &c. The chiefe cauie of the sight of sinne is Christ by his holy spirit , g who detecteth the thoughts of many heartes , & iudgeth the world of sinne . The manner of seeing our sinnes must bee , to knowe them particularlie : for the vilest wretch in the world can generally and confusedly say , he is a sinner : but that the sight of sinne may be effectuall to saluation , it must be more special & distinct euen in particular sinnes , so that a man may say with Dauid , h My sinnes haue taken such hold of me that I am not able to look vp : they are more in number then the haires of mine head : therefore my heart hath failed me . Againe , a man must not barely see his particular sinnes , but hee must also see the circumstances of them , as namely the fearefull curses and iudgements of God , which accompanie euerie sinne : for the consciences of many tell of their sinnes in particular , yet they cannot be humbled for them , & leaue them ; because they haue not seene that ougly taile of the curse of God , that euery sinne draweth after it . IX . The meanes to attaine to the sight of sinne , is by a diligent examination of a mans own selfe : This was the practise of the children of Israel in affliction ; i Let vs trie ( say they ) and search our waies , and turne againe to the Lord. And Dauid giueth the same counsell to Sauls Courtiers : k Tremble and sin not , examine your own heart on your bed , & be still . This examination must be made by the commandements of the Law , but specially by the tenth , which ransacketh the heart to the very quick : & was the meanes of Pauls conuersion . For he being a proud pharisie , l this commandement shewed him some ●innes , which otherwise he had not knowne , and it killed him , that is , it humbled him . If so bee it , that after examination a man cannot find out his sinnes ( as no man shal find out all his sinnes , for m the heart of man is a vast gulfe of sinne , without either bottom or bank , and hath infinit & hidden corruptions in it ) then hee must in a godly iealousie , suspect himselfe of his vnknowne sinnes : as Dauid did , saying , n Who can vnderstand his faults ? clense me from my secret faults . And as Paul did , o I know nothing by my selfe , yet I am not thereby iustified . And good reason it is why men should suspect themselues of those sinnes which as yet they neuer sawe in themselues , p For that which is highly esteemed amongst men , is abomination in the sight of God : and the very q Angels are not cleane in his sight . X. 3 The third is a sorrowe for sinne , which is a paine and pricking in the heart arising of the feeling of the displeasure of god , & of the iust damnation which followeth after sinne . This was in the r Iewes after Peters first sermon : and in Habacuck at the hearing of Gods iudgements : s When I heard ( saith he ) my belly trembled : my lips shooke at thy voice : rottennes entred into my bones : and I trembled in my selfe , that I might rest in the daie of trouble . This sorrow is called the t spirit of bondage to feare : because when the spirit hath made a man see his sins , he seeth further the curse of the Law ; and so he findes himselfe to bee in bondage vnder satan , hell , death , and damnation : at which most terrible sight his heart is smitten with feare and trembling , through the consideration of his hellish and damnable estate . This sorrow if it continue and increase to some great measure , hath certain Symptomes in the bodie , a as burning heate , b rowling of the intralls , c a pining and fainting of the solide parts . XI . In the feeling of this sorrowe , three things are to bee obserued . The first , all men must looke , that it be seriously and soundly wrought in their hearts : for looke as men vse to breake hard stones into many small peeces and into dust : so must this feeling of Gods anger for sinne bruise the heart of a poore sinner and bring it to nothing . And that this may be so , sorrow is not to bee felt for a brunt , but very often before the end of a mans life . The godly man d from his youth suffereth the terrors of god . Iacob wrestling with the Angel gets the victorie of him , e but yet he is faine to goe halting to his graue , and traile one of his loynes after him continually . f The paschall Lamb was neuer eaten without sowre hearbs , to signifie that they which wil be free from the wrath of God by Iesus Christ , must feele continually the smart and bitternesse of their owne sinnes . The second , all men must take heede , least when they are touched for their sinnes , they besnare their owne consciences : for if the sorrowe bee somewhat ouer sharp , they shall see themselues euen brought to the gates of hell , and to feele the pangs of death . And when a man is in this perplexitie , he shall find it a most hard matter to be freed from it , without the marueilous power and strength of Christ Iesus , who only is able to helpe him and comfort him : yea many when they are once plunged in this distresse and anguish of soule , shall neuer escape it , as may appeare in Cain , Saul , Achitophel , Iudas , & now of late in Iohn Hoffmeister a Monke , and Latomus , who for the space of certaine daies neuer left crying that he was damned , because that he had wilfully persecuted the Gospell of Christ , and so he ended his life . Therefore most worthie is Pauls counsell for the moderating of this sorrow : g It is sufficient ( saith he ) vnto the incestuous man that he was rebuked of many , so that now contrariwise ye ought rather to forgiue him and comfort him , least he should be swallowed vp of ouermuch heauines . And further he giueth an other reason , which followeth , least Sathan should circumuent vs : for we are not ignorant of his * enterprises . And indeede common experience sheweth the same , that when any man is most weake , then Sathan most of all bestirreth himselfe to worke his confusion . The third is , that all men which are humbled haue not like measure of sorrowe , but some more , some lesse . Iob felt the hand of God in exceeding great measure , when he cried , h O that my griefe were well weyed , and my miseries were laide together in the ballance , for it would he now heauier then the sand of the sea : therefore my wordes are now swallowed vp , for the arrowes of the Almightie are in me , and the venome thereof doth drinke vp my spirit , and the terrours of God fight against me . The same did Ezechias , when on his death-bed he said , i He brake all my bones like a Lyon , and like a crane or a swallow , so did I chatter : I did mourne like a doue , &c. Contrariwise , the theefe vpon the crosse , and Lydia in her conuersion neuer felt any such measure of griefe : for it is said of her , that God k opened her heart to be attentiue to that which Paul spake , and presently after shee intertained Paul and Silas chearefully in her house , which shee could not haue done if shee had beene pressed downe with any great measure of sorrowe : neither are any to dislike themselues , because they are not so much humbled as they see some others : for God in great wisdome giueth to euery one which are to be saued , that which is conuenient for their estate . And it is often seene in a festered sore , that the corruption is let out as well with the pricking of a small pinne , as with the wide lance of a raser . XII . The fourth thing in true humiliation , is an holy desperation : 4 which is , when a man is wholly out of all hope euer to attaine saluation by any strength or goodnesse of his owne : speaking and thinking more vily of himselfe then any other can doe ; and heartily acknowledging himselfe to haue deserued not one onely , but euen tenne thousand damnations in hell fire with the deuill and his angels . This was in Paul , when he said of himselfe that he was the l chiefe of all sinners . This was in Daniel , when in the name of the people of Israel he praied and said , m O Lord , righteousnesse belongeth vnto thee , and to vs open shame , as appeareth this day , &c. The same was in the prodigall childe , n who saide , Father , I haue sinned against heauen and against thee , and I am no more worthie to be called thy sonne . Lastly , it was in Ezra , o who saide , O my God I am confounded , and ashamed to lift vp mine eyes vnto thee , my God : for our iniquities are increased ouer our head , and our trespasse is growne vp vnto the heauen . XIII . Many are of opinion that this sorrow for sinne is nothing else but a melancholike passion : but in trueth the thing is farre otherwise , as may appeare in the example of Dauid : who by all coniectures was least troubled z with melancholie , and yet neuer any tasted more deepely of the sorrnw and feeling of Gods anger for sinne then he did , as the booke of Psalmes declareth . And if any desire to knowe the difference , they are to be discerned thus . Sorrowe for sinne may be where health , reason , senses , memorie and all are sound : but Melancholike passions are where the bodie is vnsound , and the reason , senses , memorie , dulled , and troubled . Secondly , sorrow for sinne is not cured by any phisicke , but onely by the sprinkling of the blood of Iesus Christ : Melancholike passions are remooued by Phisicke , diet , musicke and such like . Thirdly , sorrow for sinne riseth of the anger of God , that woundeth and pierceth the conscience : but Melancholike passions rise only of meere imaginations strōgly conceiued in the braine . Lastly , these passions are long in breeding , and come by litle and little : but the sorrow for sinne vsually commeth on a sudden as lightening into a house . And yet howesoeuer they are differing , it must bee acknowledged that they may both concurre together : so that the same man which is troubled with Melancholie , may feele also the anger of God for sinne . XIIII . Thus it appeareth howe God maketh the heart fit to receiue faith , in the next place it is to be considered howe the Lord causeth faith to spring and to breede in the humbled heart . For the effecting of this so blessed a worke , God worketh foure things in the heart . First , 1 when a man is seriously humbled vnder the burden of his sinne , the Lord by his spirit makes him lift vp himselfe to consider and to ponder most diligently the great mercie of God offered vnto him in Christ Iesus . 2 After the consideration of gods mercie in Christ : he comes in the second place to see , feele , and from his heart to acknowledge himselfe to stand in neede of Christ , and to stand in neede of euery drop of his most precious blood . Thirdly , 3 the Lord stirreth vp in his heart a vehemēt desire and longing after Christ and his merits : this desire is compared to a thirst : which is not onely the feeling of the drinesse of the stomacke , but also a vehement appetite after drinke , and Dauid fitly expresseth it when he saith : b I stretched forth my handes vnto thee : my soule desireth after thee as the thirstie land . Lastly● 4 after this desire he beginnes to pray , not for any worldly benefit , but onely for the forgiuenesse of his sinnes , crying with the poore Publican , O God be mercifull to me a sinner . Nowe this praier , it is made , not for one day onely , but continually from day to day : not with the lippes , but with greater sighes & grones of the heart then that they can be expressed with the tongue . Now , after these desires and praiers for Gods mercie , ariseth in the heart a liuely assurance of the forgiuenesse of sinne . For God , who cannot lie , hath made his promise , c Knocke , it shall be opened : and againe : Before they call I will answere , and while they speake I will heare . Therefore when an humbled sinner comes crying and knocking at his mercie gate for the forgiuenesse of sinne , either then or shortly after the Lord worketh in his heart a liuely assurance thereof . And d whereas he thirsted in his heart , beeing scorched with the heat of Gods displeasure beating vpon his conscience , Christ Iesus giueth him to drinke of the well of the water of life freely : and hauing drunken thereof , hee shall neuer be more a thirst , but shall haue in him a fountaine of water springing vp into euerlasting life . XV. For the better vnderstanding of this , that God worketh sauing faith in the heart of man after this manner ; it must be obserued that a sinner is compared e to a sick man oft in the Scriptures . And therefore the curing of a disease fitly resembleth the curing of sinne . A man that hath a disease or sore in his bodie before he can be cured of it , he must see it , feele paine of it , and bee in a feare least it bring him into danger of death : after this he shall see himselfe to stande in neede of phisicke , and he longeth till he be with the phisitian : when hee is once come to him , he desireth him of all loues to helpe him : and to shewe the best skill he can : he will not spare for any cost : then hee yeeldes himselfe into the Phisitians handes , perswading himselfe , that by Gods blessing he both can and wil help him : after this he comes to his former health againe . On the same manner , euery man is wounded with the deadly wounde of sinne at the very heart : and he that would be saued and escape damnation , must see his sinne , be sorrowfull for it , and vtterly despaire of his own strength to attaine saluation thereby : furthermore , he must see himselfe to stand in neede of Christ , the good Phisitian of his soule , and long after him , and crie vnto him with deepe sighes and groanes for mercie : after this , Christ Iesus will temper him a plaister of his owne heart blood ; which beeing applied , he shall finde himselfe reuiued , and shall come to a liuely assurance of the forgiuenesse of all his sinnes . So it was in Dauid , when he repented of his adulterie and murther . First , God made him see his sinnes : for he saith , f I knowe mine iniquities , and my sinnes are euer before me . Secondly , he felt Gods anger for his sinnes , g make me ( saith he ) to heare ioy and gladnesse , that the bones which thou hast broken may reioice . Thirdly , he vtterly despaired of his owne strength , in that he said , h stablish me with thy free spirit ; signifying thereby , vnlesse the Lord would stay him with his glorious power , he should runne headlong to his owne confusion . Fourthly , he comes to see himselfe stand in great neede of Gods fauour : i one mercy wil not content him : he praieth for the whole innumerable multitude of his mercies , to be bestowed on him , to doe away his iniquities . Fiftly , his desire and his prayer for the forgiuenesse of his sinne , are set downe in the whole Psalme . And in his prayer he gathereth some comfort and assurance of Gods mercie towards himselfe , in that he saith , The sacrifices of God are a contrite spirit : k a contrite , and a broken heart O God , thou wilt not despise . Againe , the like appeareth in Dauid , Psal. 32.3 . When I held my tongue , my bones consumed in my roring all the day . 4. For thy hand was heauie vpon me day and night : my moisture was turned into the drought of sommer . Sela. 5. I confessed my sinnes vnto thee , neither hid I mine iniquities : I said , I will confesse against my selfe my wickednes vnto the Lord , and thou forgauest the iniquitie of my sinne . To this purpose is the example of R. Glouer , Martyr , who being somwhat troubled at his entrance into prison , testifieth thus of himselfe . So ( saith he ) I remained without any further conference of any man by the space of eight daies , and till the bishops comming : in which time I gaue my selfe continually to prayer and meditation of the mercifull promises of God made to all without exception of persons that call vpon the name of his deare sonne Iesus Christ. I found in my selfe daiely amendment of health of bodie , increase of peace of conscience , and many consolations from God by the helpe of his spirit : and sometimes as it were a tast and glimmering of the life to come : all for his onely sonne Iesus Christs sake . XVI . There are diuers degrees and measures of this vnfained faith , according as there be diuers degrees of Christians : some p are yet in the wombe , and haue their mother the Church trauelling of them : some q are newe borne babes , feeding on the milke of the word : some are r perfect men in Christ , come to the measure of the age of the fulnesse of Christ. XVII . The least measure of faith that any Christian can haue , is compared to the s graine of mustard seed , the least of all seeds : and to flaxe t that hath fire in it , but so weake that it can neither giue heat nor light , but only maketh a smoke , and is called by the name of a u little faith : and it may bee thus described , When a man of an humble heart doth not yet feele the assurance of the forgiuenes of his own sinnes , and yet he is perswaded that they are pardonable , desiring that they might be pardoned : and therefore praieth to God , that he would pardon them , and giue him strength to leaue them . XVIII . A little faith may more plainely be knowne by considering of these foure points : first , that it is onely in his heart , who is humbled for sinne : x For the Lord dwelleth with him that is of a contrite and humble spirit , to receiue the spirit of the humble , and to giue life to them that are of a contrite heart . Secondly , it is in a man especially at the time of his conuersion , and calling to Christ , after which he is to growe from faith to faith . Thirdly , this faith though it bee in the heart , yet it is not so much felt in the heart : this was in Dauid at some times , y My God , my God , why hast thou forsaken me , saith he ? The first wordes , my God , my God , are speeches of faith : yet the latter , why hast thou forsaken me ? shew that thē he had no feeling of Gods mercie . A little faith then is in the heart of man , as in the spring time the fruite is in the bud , which yet appeareth not , but onely hath his nature and substance in the bud . Lastly , the beginnings and seedes of this faith , or at the least , signes and effects thereof , are three . 1 The first is a perswasion , that a mans own sinnes are pardonable : this perswasion though it be not faith , yet it is a good preparation to faith : for the wicked cut themselues off quite from Gods mercie , in that with Cain a they say , their sinnes are greater , then that they can be forgiuen . 2 The second is a desire of the fauour and mercie of God in Christ , and of the meanes to attaine to that fauour . b This desire is a speciall grace of God , and it hath the promise of blessednes ; and it must be distinguished from that desire which wicked men haue : who though they desire life eternal , as Balaam did , yet they cannot sincerely desire the meanes , as faith , repentance , mortification , reconciliation , &c. The third is praier for nothing in this world , but only for the forgiuenesse of their sinnes with great sighes & groanes , from the bottome of the heart , which they are not able to expresse , as they feele them . 3 Now this heartie praying and desire for the pardon of sinne can neuer come from the flesh , but onely from the spirit , who c stirreth vp these heauenly motions of longing , desiring , sighing after remission of sinne , and all other graces of God , which hee belloweth vpon his children . And where the spirit of Christ dwelleth there must needes be faith : for d Christ dwelleth in the hearts of the faithful by faith . Therfore as Rebecca , * when she felt the Twins striue in her womb , though it pained her , yet shee knew , both that shee had conceiued , and that the children were quick in her : so they who haue these motions , and holy affections in them before mentioned , may assure themselues that the spirit of god dwelleth in them , and consequently that they haue faith , though a weake faith . XIX . Examples of this small faith are euident in the Apostles , who though e they beleeued that Christ was the Sauiour of the world , yet they f were ignorant of his death and resurrection , which are the cheife meanes of saluation . After his resurrection they were ignorant of his ascension , & of his spiritual kingdome , for they dreamed g of an earthly kingdome ; and at his death they all fled from him , and Peter fearefully denied him . They being in this estate are not said to haue no faith , but to be of h little faith . Another example we haue in Dauid , who hauing continued a long space in his two great sinnes adulterie and murther , was admonished thereof by Nathan the prophet : beeing admonished he confessed his sinnes , and straightway Nathan declared vnto him frō the Lord the forgiuenes of them . Yet afterward Dauid humbleth himselfe , as it appeareth in the 51. Psalme , and praieth most earnestly for the forgiuenes of those and all other his sinnes , euen as though it had not bin true , that they were forgiuen , as Nathan told him : the reason is : howsoeuer they were remitted before God , yet Dauid at his first repenting of them felt none assurance in his heart of the forgiuenes of them , onely he had a perswasion , that they might be pardoned . And therefore he vehemently desired and praied to the Lord , to remit them , and to sanctifie him anew . This then being the least measure of faith , it must be remembred , that he who hath not attained to it , hath as yet no sauing faith at all . XX. The greatest measure of faith is a full perswasion of the mercie of God. For it is the strength and ripenes of faith , Rom. 4.20.21 . Abraham not weake in faith , but being strengthened in the faith , was fully perswaded , that he who had promised was able to doe it : This full assurance is when a man can say with Paul , I i am perswaded that neither life nor death , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. And least any should thinke , this saying is peculiar to Paul , he * testifieth of himselfe that for this cause he was receiued to mercie , that he might be an example to them which after should beleeue in Christ to life eternall : and the whole Church , in the Cant● . vseth the same in effect : saying , k Loue is as strong as death , iealousie is as cruel as the graue , the coales thereof are fierie coales , and a vehement flame . Much water cannot quench loue , neither can the flouds drown it : if a man should giue all the substance of his house for loue , they would contemne it . XXI . No Christian attaineth to this full assurance at the first , but in some continuance of time , after that for a long space he hath kept a good conscience before God , and before men : and hath had diuers experiences of Gods loue and fauour towards him in Christ. This Paul declareth to the Romanes : l in afflictions God sheds abroad his loue in their hearts , by the holy Ghost , which is giuen to them : but how ? by degrees : for from afflictions ariseth patience , from patience commeth experience , from experience hope , and hope neuer maketh ashamed , or disappointeth him of eternall life . This is euident in Dauids practise : m Doubtles , saith he , kindnes and mercie shall follow me all the daies of my life , and I shall liue a long season in the house of the Lord. Mark this his resolute perswasion : and consider how he came vnto it : namely , by experience of Gods fauour at sundrie times , and after sundrie manners . For before he set downe this resolution , he numbred vp diuerse benefits receiued of the Lord : that n he fedde him in greene pastures , and led him by the refreshing waters of Gods word : that he restoreth him and leadeth him in the paths of righteousnes : that he strengtheneth him in great daungers , euen of death , and preserueth him : that in despight of his enemies , he enriched him with many benefits . By meanes of all these mercies of God bestowed on him , he came to be perswaded of the continuance of the fauour of God towardes him . Againe Dauid saide before King Saul , o Let no mans heart faile because of Goliah : Thy seruant will goe and fight with the Philistine . And Saul said p to Dauid , Thou art not able to goe against this Philistine to fight with him : for thou art but a boy , and he is a man of warre from his youth . Dauid answered , that he was able to fight with , and to slay the vncircumcised Philistine . And the ground of his perswasion was taken from experience : for thus he saide , q Thy seruant kept his fathers sheepe , and there came a Lyon , and likewise a Beare , and tooke a sheepe out of the flocke , and r I went out after him and smote him , and tooke it out of his mouth , and when he arose against me , I caught him by the beard , and smote him and slew him . s So thy seruant slew both the Lyon and the Beare : therefore this vncircumcised Philistine shal be as one of thē , seeing he hath rayled on the hoast of the liuing God. The like proceeding must be in matters concerning eternall life . Little Dauid resembleth euery Christian : Goliah and the armie of the Philistines , resembleth Sathan and his power . He therefore that will be resolued , that he shall be able to ouercome the gates of hell , and attaine to life euerlasting , must long keepe watch and ward ouer his owne heart , and he must fight against his owne rebellious flesh , and crucifie it : yea he must haue experiences of Gods power strengthening him in many temptations , before he shall be fully assured of his attaining to the kingdome of heauen . XXII . Thus much concerning faith it selfe : now follow the fruits and benefits of faith . By meanes of this speciall faith , the Elect are truly a ioyned vnto Christ , and haue an heauenly communion and fellowship with him ; and therefore doe b in some measure inwardly feele his holy spirit moouing and stirring in them , as Rebecca felt the Twins to stirre in her wombe . Christ is as c the head in the bodie ; euery beleeuer as a member of the same bodie : now as the head giueth sense and motion to the members , and the members feele themselues to haue sense , and to mooue by meanes of the head : so doth Christ Iesus reuiue and quicken euery true beleeuer , and by his heauenly power maketh him to doe the good which he doth . d And as from the stocke , sappe is deriued to the grift , that it may liue and grow , and bring forth fruit in his kind : so doe all the faithfull that are grafted into Christ the true vine . And as the grift loseth his wild nature , and is changed into the nature of the stocke , and bringeth forth good fruit : so in like manner it is with them that are in Christ , who by little and little are wholly renued e from euill to good . XXIII . The Elect beeing thus ioyned vnto Christ , receiue three wonderfull benefits from him , Iustification , Adoption , Sanctification . Iustification is , when the Elect beeing in themselues rebellious sinners , and therefore firebrands of hell fire , and Gods owne enemies , f yet by Christ they are accepted of the Lord as perfectly pure and righteous before him . XXIIII . This Iustification is wrought in this manner . Sinne is that which maketh a man vnrighteous , & the child of wrath & vengeance . In sinne , there are three things which are hurtfull to man : the first is condemnation , which commeth of ●inne : the second is , actuall disobedience of the law in sinne : the third is , the root and fountaine of sinne , originall corruption . These are three deadly woundes , and three running sores in the hearts and consciences of all sinners . g Now Christ Iesus is perfectly righteous , and in him a sinner may finde three inestimable benefits answerable to the three former euills . First , the sufferings of Christ vpon the crosse , sufficient for all mens sinnes . Secondly , the obedience of Christ in fulfilling the law . Thirdly the perfect holines of the humane nature of Christ : these are three soueraigne medecines to heale all wounded consciences : and they are as three running streames of liuing water to bathe and to supple the bruised and contrite heart . h Now then commeth faith , and first laieth hold of the sufferings of Christ , and so a sinner is freed from the punishment and guilt of sinne , and from eternall damnation , & thus the first deadly wound is cured . i Againe , faith laieth hold on the perfect obedience of Christ , in fulfilling the law , and thus the second wound is cured . k Thirdly , faith applieth the holines of Christs humane nature to the sinner , and then he is accepted of God as perfectly righteous , and so his third deadly wound is cured . Thus a sinner is made righteous by the righteousnes of Christ imputed to him . XXV . From true iustification , proceede l many other benefits , and they are either outward , or inward . Outward benefits are three . 1 The m first is Reconciliation , by which a man iustified is perfectly reconciled to God ; because his sinne is done away , and he is arayed with the perfect righteousnes of Christ. The n second is , that afflictions to the faithfull are no punishments for sinne , but onely fatherly and louing chastisments . 2 For the guilt and punishment of sinne was borne of Christ. Now therefore , if a Christian be afflicted , it is no punishment : for then God should punish one fault twise ; once in Christ , and the second time vpon the Christian : which thing doth not agree with his iustice : it remaineth therefore that afflictions are onely corrections in the faithfull . The third benefit is , 3 that the man iustified doth h deserue and merit at Gods hands the kingdom of heauen . For being made perfectly righteous in Christ and by his righteousnes , he must needs merit eternall life in and by the merits of Christ. And therefore Paul calleth it the iustification of life . Rom. 5.18 . XXVI . Inward benefits proceeding from iustification , are those which are inwardly ●elt in the heart , and serue for the better assurance of iustification , and they are principally fiue . The ●irst is , Peace and quietnes of conscience . As all men naturally in Adam are corrupt , so all men naturally haue corrupt and defiled consciences , accusing them and arraigning them before Gods iudgement for their sinnes : in such wise that euery suspition of death and feare of imminent daunger maketh a naturall man stand agast at his wits end , knowing not what to doe : e but by faith in Christ , the Christian is perswaded of remission of his sinnes , and so the disquietnes of his conscience is appeased , and he hath an inward peace in all extremities , which can not be taken from him . XXVII . The slumbering and dead conscience is much like to the good conscience pacified , & many through ignorance take the one for the other . But they may be seuered and discerned thus . First , let the beleeuing Christian examine himselfe , whether his conscience was afflicted with the sense of Gods iudgements and pressed downe with the burthen of his sinne before he came to that quietnesse : for then he may be in good hope , that it was the Spirit of God who brought that peace , because God hath promised , f That he will dwell with the humble and contrite , to reuiue and quicken them . But if he haue alwaies had that peace from the beginning of his daies , he may easily deceiue himselfe , by taking the numnesse and securitie of a defiled conscience , for the true peace of conscience . Secondly , let him search from whence this peace of his conscience proceedeth . g For if it come from any thing else but from the certaintie of the remission of sinne , it is no true peace : as many , flattering thēselues in sinne , & dreaming of a pardon , are thereupon quieted , and the deuill is readie enough to put this into their minds : but this can be no true peace . Thirdly , let him examine himselfe , if he haue a care to keepe a good conscience : which if he haue , he hath also receiued from the Lord a good and a quiet conscience . h For if God bestow vpon any man a gift concerning his saluation , he giueth him also a care to keepe it . XXVIII . The second inward benefit is , i An entrance into Gods fauour , and a perseuerance in it , which is indeede a wonderfull benefit . When a man commeth into fauour with his Prince , then he is bold to come vnto him , and he may haue free accesse vnto his presence , 2 and he may sue to his Prince for any benefit or preferment whereof he standeth in neede , & may obtaine it before any other : so they which are in Gods fauour , by reason that they are freely pardoned , and iustified in Christ , doe boldly approach into Gods presence , and they are readie to aske , and sure to obtaine any benefit that is for their good . k The third is a spirituall ioy in their hearts , euen then when they are afflicted : because they looke certenly to obtaine the kingdome of heauen . 4 The fourth is l that the loue of God is shed in the hearts of the faithfull by the holy Ghost : that is , that the holy Ghost doth make the faithfull very euidently to feele the loue of God towards them , and doth as it were , fill their hearts with it . XXIX . The second maine benefit is a Adoption , whereby they which are iustified , are also accepted of God as his owne children . From Adoption proceede many other benefits . First the elect child of God hereby is made a brother to Christ. Secondly he is a King , and the kingdome of heauen is his inheritance . Thirdly , he is lord ouer all creatures saue Angels . Fourthly , the holy Angels minister vnto him for his good : they guard him and watch about him . Fifthly , all things , yea grieuous afflictions and sinne it selfe , turne to his good ; though in his owne nature it be neuer so hurtfull : and therefore death ( which is most terrible ) vnto him is no entrance into hell , but a narrow gate to let him into euerlasting life . Lastly , beeing thus adopted , he may looke for comfort at Gods hand , answerable to the measure of his affliction : as God hath promised . XXX . The inward assurance of Adoption is by two witnesses . The first is our spirit , that is , an heart and conscience sanctified , by the sprinkling of the blood of Christ. b Now because it commeth to passe that the testimonie of our spirit is often feeble and weake , God of his goodnes hath giuen his owne spirit to be a fellow witnesse with our spirit : for the Elect haue in themselues the spirit of Iesus Christ , testifying vnto them and perswading them that they are the adopted children of God. c For this cause the holy Ghost is called the spirit of adoption , because it worketh in vs the assurance of our adoption : d and it is called a pawne or earnest . For as in a bargaine , when part of the price is payed in earnest , then assurance is made , that men will pay the whole : so when the childe of God hath receiued thus much from the holy Ghost to be perswaded that he is adopted and chosen in Christ , he may be in good hope , and he is alreadie put in good assurance , fully to enioy eternall life in the kingdome of heauen . e Indeede this testimonie is weake in most men , and can scarce be perceiued : because most Christians , though they may be old in respect of yeares , yet generally they are babes in Christ , and not yet come to a perfect growth : and may finde in themselues great strength of sinne , and the graces of God to be in small measure in them . And againe , the children of God beeing most distressed , as in time of triall , and in the houre of death , then the inward working of the holy Ghost is felt most euidently . But a reprobate can not haue this testimonie at all : though indeede a man flattereth himselfe , and the deuill imitating the spirit of God , doth vsually perswade carnall men and hypocrites that they shall be saued . But that deuillish illusion , and the testimonie of the Spirit may be discerned by 2. notes . The I. is heartie & feruent praier to God in the name of Christ. For the same spirit that testifieth to vs that we are the adopted children of God , doth also make vs crie , that is , feruently with grones & sighs filling heauen and earth , pray to God. Now , this heartie , feruent , and loud crying in the eares of God , can the deuill giue to no hypocrite : for it is the speciall marke of the Spirit of God. The other note is , that they which haue the speciall testimonie from the spirit of God , haue also in their hearts the same affections to God , which children haue to their father : namely , loue , feare , reuerence , obedience , thankfulnes , for they call not vpon God , as vpon a terrible Iudge , but they crie Abba , that is , father . And these affections they haue not , whome Satan illudeth with a phantasticall imagination of their saluation : for it may be , that through hypocrisie , or through custome , they may call God father , but in truth they can not doe it . XXXI . The elect being thus assured of their adoption and iustification , are indued with hope : a by which they looke patiently for the accomplishing of all good things which God hath begun in them . And therefore they can vndergoe all crosses and afflictions with a quiet and contented minde : because they know that the time will come when they shall haue full redemption from all euills . This was b the patience of Pauls hope , when he saide , that nothing in the world could seuer him from the loue of God in Christ. And like to this was the patience of Policarpe , and of Ignatius , who when he was condemned and iudged to be throwne to wild beasts , and now heard the Lyons roring , he boldly and yet patiently said ; I am the wheat of Christ , I shall be ground with the teeth of wild beasts , that I may be found good bread . Also the same was the patience of the blessed Martyr S. Laurence , who like a meeke lambe suffered himselfe to be tormented on a fierie gridyron : and when he had bin pressed downe with fire pikes for a great space , in the mightie spirit of God , spake vnto the Emperour that caused him thus to be tormented , on this wise : This side is now rosted enough , turne vp , O tyrant great : Assay , whether rosted or rawe thou thinkest the better meate . XXXII . The third maine benefit , is b inward sanctification : by which a Christian in his mind , in his will , and in his affections is freed from the bondage and tyrannie of sinne and satan , and is by little and little inabled through the spirit of Christ to desire and approoue that which is good , & to walke in it . And it hath two parts . c The first is mortification , when the power of sinne is continually weakned , consumed , and diminished . d The second is viuification , by which inherent righteousnes is really put into them , and afterward is continually increased . XXXIII . This sanctification is wrought in all Christians after this manner . After that they are ioyned to Christ , and made mystically bone of his bone , and flesh of his flesh , Christ worketh in them effectually by his holy spirit , and his workes are principally three . First , e he causeth his own death to worke effectually the death of all sinne , & to kil the power of the flesh . For it is as a corrasiue , which beeing applied to the part affected , eateth out the venome and corruption : and so the death of Christ by faith applied , fretteth out and consumeth the concupiscence & the corruption of the whole man. Secondly , his buriall causeth the buriall of sinne , as it were in a graue . f Thirdly , his Resurrection sendeth a quickning power into them , and serueth to make them rise out of their sinne , in which they were dead and buried , to worke righteousnes , and to liue in holines of life . Lazarus bodie lay foure daies , and stanke in the graue , yet Christ raised it and gaue him life again , and made him do the same works that liuing men doe : so also Christ dealeth with the soules of the faithfull ; they rot and stinke in their sinns , and would perish in them , if they were left alone : but Christ putteth a heauenly life into them , & maketh them actiue and liu●ly to doe the will of God in the workes of Christianitie , and in their works of their callings . And this sanctification is throughout the whole man in the spirite , soule , and minde , 1. Thess. 5.23 . And here the spirit signifieth the minde and memorie ; the soule , the will and affections . XXXIIII . The sanctification of the mind is the enlightning of it with the true knowledge of Gods word . It is of two sorts , either spirituall vnderstanding , or spirituall wisdome . Spirituall vnderstanding is a generall conceiuing of euery thing that is to be done or not to be done , out of Gods word . Spirituall wisdome is a worthie grace of God , by which a man is able to vnderstand out of Gods word , what is to be done or not to be done in any particular thing , or action , according to the circumstances of person , time , place , &c. Both these are in euery Christian , otherwise Paul would neuer haue praied for the Colossians , k That they might be fulfilled with knowledge of Gods will , in all wisdome and spirituall vnderstanding . In both these excelled Dauid , who testified of himselfe , that Gods word l was a lanterne to his feete , and a light to his paths : and that m God by his commandements had made him wiser then his enemies : that he had more vnderstanding then all his teachers : because Gods testimonies were his meditations , n that he vnderstood more then the ancient , because he kept Gods precepts . The properties of the mind enlightened are specially two . The first is , that by it a Christian sees his owne blindnes , ignorance , and vanitie , as appeareth in Dauid , who beeing a Prophet of God , yet praied : o Open mine eyes ( O Lord ) that I may see the wonders of thy law . And thence it is that the godly so much bewailed the blindnes of their minds . Contrariwise , the wicked p man in the middest of his blindnes , thinks himselfe to see . The second is , that the mind runneth and is occupied in a continuall meditation of Gods word . So Dauid saith , the q righteous mans delight is in the law of the Lord , and in his law doth he meditate day and night . XXXV . The memory also is sanctified in that it can both keepe and remember that which is good and agreeable to Gods will : whereas naturally it best remembreth lewdnes , and wickednes , and vanitie . This holy memorie was in Dauid : r I haue hid thy promises in mine heart , that I might not sinne against thee . And Marie s kept all the sayings of Christ and pondered them in her heart . And to the exercise of this memorie , Salomon hath a good lesson , My sonne , hearken vnto my words , incline thine eares vnto my sayings : t let them not depart from thine eyes , but keepe them in the middest of thine heart . XXXVI . Furthermore , the will of a Christian is renued and purified by Christ , which appeareth in that it is so far forth freed from sin , that it can will & choose that which is good and acceptable to God , and refuse that which is euil , according to that of Paul , It is God which worketh in you the will and the deede , euen of his good pleasure . Now , if a man be considered as he is naturally , he can neither will , nor performe that which is good , but onely that which is euill : x for he is sold vnder sin , as the oxe or the asse , & committeth iniquitie , as the fish draweth in water ; yea he is in bondage vnder Satā , who inspireth his mind with vile motions , and boweth his will , affections , and the members of his bodie to his cursed will : so that for his life , he is not able to doe any thing but sinne & rebel against God. And it must be remembred , that although the Christian mans will be freed in part from the bondage of sinne in this life , yet it shall not be free from the power of sinne vntill the life to come : for y Paul that worthie Saint saith of himselfe beeing regenerate , that he was carnall and sold vnder sinne . XXXVII . Sanctified affections are knowne by this that they z are mooued & inclined to that whiah is good , to embrace it : & are not commonly affected and stirred with that which is euill , vnlesse it be to eschew it . Examples hereof are these which follow . a To reioyce with them that reioyce . And to weepe with them that weepe . b To reioyce because a mans name is written in heauen . To desire Gods presence and fauour , as the drie land desireth water . d To feare and tremble at Gods word . e To long and to faint after the places where God is worshipped . f To be vexed in soule from day to day in seeing and hearing the vnlawfull deedes of men : and to shed riuers of teares because men breake Gods commandements . g In feruencie of spirit to serue the Lord. h To put on the bowels of compassion towards the miseries of men . i To be angrie and sinne not . k To sorrow for the displeasing of God. l To loue the brethren i● Christ. m To admire at the word of God. n To loue Gods commandements aboue gold . o To admire the graces of God in others . p In feare to serue God , and to reioyce in trembling . q To walke in the feare of God , and to be filled with the ioy of the holy Ghost . r To be heauie through manifold temptations . s To reioyce in beeing partaker of the sufferings of Christ. t To waite on the Lord , to reioyce in him , and to trust in his holy name . u To waite for the full redemption . x To sigh , desiring to enioy eternall life . y To loue the habitation of Gods house , and the place where his honour dwelleth . z To esteeme all things as losse and dung in respect of Christ. XXXVIII . But among all these sanctified affections , there are foure specially to be marked . The first is a zeale for Gods glorie : by which a Christian is thus affected , that rather then God should loose his glorie , he could be content to haue his own soule damned . As it was with Moses , who feared least God should loose his glorie , if he did vtterly destroy the Israelites for their idolatrie , whome he had chosen to be his people : & therefore in this respect praied vnto the Lord , a Therefore now if thou pardon their sinne , thy mercie shall appeare : but if thou wilt not , I pray thee rase me out of the booke which thou hast written . b And Paul could haue wished with all his heart to be cut off from all fellowship with Christ , and to be giuen vp to eternall destruction , for his countrie men the Iewes , and for Gods glorie specially . Some may say , this affection is not common to all , but particular to such as are lead with such an exceeding affection , as these holy men were , and which haue their hearts so pierced and kindled with diuine loue , and so rauished with the same out of themselues , that they forget all other things , yea themselues , hauing nothing before their eies but God , and his glorie . To this I answere , that this affection is common to all , though the measure of it be diuers , in some more , in some lesse : which appeareth in that our Sauiour Christ teacheth euery one in his praier which he made , before he craue any other thing , either concerning God , or himselfe , to pray that Gods name may be sanctified . For by this all Christians are taught that they are to ouerpasse all considerations of themselues , their owne pleasure and profit ; their saluation or damnation : and absolutely with an heartie affection , to seek after the glorie of God in all their doings , that as Gods glorie is most deare vnto himselfe , so it may appeare also that it is most deare vnto them . If any thinke it strange that Moses , Paul , or any other should be content to fall into miserie , to loose their liues , and to bee cast into eternall perdition in hell fire , with reprobate and damned spirits , rather then Gods honour should bee turned into dishonour and blasphemie : let them consider that wonderfull is the power of true loue , c which makes all things easie : d which is as strong as the graue , that ouercomes all , and was neuer yet ouercome : which is as a flaming fire , that a whole sea of water cannot quench . And the loue which these men had to God did so rauish them , that they felt no feare of hell fire . XXXIX . The second affection is the feare of God , a most excellent and wonderfull grace of God. Salomon e matcheth it , yea and preferreth it too , before all things in this world , making it the end of al. Without it a man cannot be wise , it is the first step to wisdome , f in it is assured strength : also it is a welspring of life to eschew the snares of death . The Churches of Iudea beeing in peace , were edified , and walked in the g feare of GOD , and were aboundantly filled with the comfort of the holy ghost . In this feare of GOD there be two parts : the first is a perswasion in the heart , that a man is in Gods presence wheresoeuer he is , and when he by infirmitie forgets GOD , a drawing of himselfe into Gods presence . As it was in Dauid , h I haue ( saith he ) set the Lord alwaies before me . For he is at my right hand , therefore I shall not slide . And this his beeing in the presence of God , he setteth down most excellently in the 139 Psalme . i Enoch walked with God. k Abraham is commanded to walke before God and to be vpright . The second part of the feare of God is , in Gods presence to stand in awe of him ; which is when a man takes heede to his waies least he offend God. This aduise Dauid giues to Sauls Counsellers . l Stand in awe and sinne not . Pharao commanded the Midwiues of Egypt to kill all the male children of the Israelites at their birth : they did it not , because m they stoode in awe of God , fearing to displease him . And hence it is that the n godly heare Gods word with feare and trembling . XL. The third is , the hatred and detestation of sinne , because it is sinne , and specially of a mans owne corruptions : wherewith a Christian is so turmoyled , that in regard of them and for no other cause , he most hartely desireth to bee forth of this most miserable world , that he may be dis●urdened of his sinne , & leaue off to displease God. Paul feeles in himselfe a la●ge masse of deadly corruption , it makes him deeme himselfe most miserable , and to mourne because he was not deliuered from it , saying o Oh miserable man that I am , who shall deliuer me from this bodie of death ? Againe , it is sinne that makes the Church cōplaine that p shee is blacke , that the sunne hath looked vpon her , and therefore shee cries , q Come Lord Iesus , come quickly . XLI . The fourth is , ioy of heart in consideratiō of the neerenes of presence of the terrible day of iudgement . The r reprobate either trembleth at the consideration of the day of iudgement , or els in the securitie of his heart hee regardeth it not . And when he shall see the signes of the comming of Christ , s his heart shal faile him for very feare , & he shall t call the hills to fall vpon him : but contrariwise , the faithfull loue the second comming of Christ , and therefore wait and long for it : and when they shall see the signes of it , they shall u lift vp their heads , because the full accomplishment of their redemption is at hand . XLII . The sanctification of the bodie is when x all the members of it are carefully preserued from beeing meanes to execute any sinne : and are made the instruments of righteousnes and holines . So Paul prayed for the Thessalonians y that they might know howe to possesse their vessels in holinesse , and in honour , and not in the lust of concupiscence , as the Gentiles doe which know not God. And Iob z made a couenant with his eies not to look on a woman . In whose example it appeareth how euery member is to be kept pure and holy . XLIII . If any humbled Christian finde not this measure of sanctification in himselfe , yet let him not be discouraged . For if any man haue a a willingnesse , and a desire to obey all Gods commandements , he hath the spirit , and he who hath the spirit is in Christ , and he who is in Christ shall neuer see damnation . And though he faile greatly in the action of obedience , yet God will accept his affection to obey , as obedience acceptable vnto him . God will approoue of thee for his owne worke which hee hath wrought in thee , and not reiect thee for thine . XLIV . From sanctification ariseth repentance . For a man cannot hate his own sins before he be sanctified : and he cannot truely repent for them before hee hate them . Repentance is when a man b turnes to GOD , and brings foorth fruits worthy amendment of life . This turning vnto God hath two parts : The first a purpose and resolution of heart neuer to sinne any more , but to lead a newe life . This was in Dauid , who fully purposed to keepes Gods commandements , and c applied his heart to fulfill his statutes vnto the ende . And vnto this did Barnabas exhort the brethren at Antioch , d that with full purpose of heart , they would cleaue vnto the Lord. The second part is an holy labour in mans life and conuersation to purifie and clense himselfe from sinne : of this speaketh Iohn , e And euery one that hath this hope in him purgeth himselfe euen as he is pure . This did Dauid practise , as may appeare in that he said : f Certainely , I haue clensed my heart in vaine , and washed my handes in innocency . If any maruaile how repentance followeth sanctification , considering it is the first thing of all , that the Prophets , Apostles , and Ministers of GOD preach vnto the people whome they would winne to Christ : I answere , that all other graces are more hidden in the heart , wheras repentance is open , and sooner appeareth to a mans owne selfe , and to the eies of the worlde . It is like the budde in the tree , which appeareth before the leafe , the blossome , the fruite : and yet in nature , it is the last ; for a man must bee renewed , and come to an vtter disliking of his owne sinnes , before hee will turne from them , and leaue them . XLV . By this it may appeare , that there is one manner of sinning in the godly , & another in the vngodly , though they fal both into one sin . A wicked man when he sinneth in his heart he giueth full consent to the sinne : but the godly though they fall into the same sins with the wicked , yet they neuer giue full consent : for they are in their mindes , wills , and affections partly regenerate , and partly vnregenerate , and therefore their wills doe partly will and partly abhorre that which is euil : according as Saint Paul saith of himselfe , g I delight in the lawe of God according to the inner man , but I see another law in my members rebelling against the law of my minde , and leading me captiue , &c. And that the godly man neuer giueth full consent to sinne , it is euident by three tokens . First before he commeth to doe the sinne , he hath no purpose nor desire to doe it : but his purpose and desire is to doe the will of God contrarie to that sinne . Secondly in the act or doing of the sinne , his heart riseth against it , yet by the strength of temptation , and by the mightie violence of the flesh , hee is haled and pulled on to doe wickednesse . Paul sayeth of himselfe , that hee was sold vnder sinne , that is , he was like a slaue , who desireth to escape out of his masters handes , and yet is faine in great miserie to serue him . Thirdly , after hee hath sinned he is sore displeased with himselfe for it , and truely repenteth . As h Peter before the denying of his master , had no purpose to doe it , but rather to die in his cause . In the act he had a striuing with himselfe , as appeareth by this that first he answered faintly , I knowe not what thou sayest : and yet after whē the assault of Satan more preuailed , he fell to swearing , cursing and banning . After his fall he repented himselfe and wept bitterly for it . All was contrary in Iudas , who went to betray his master with full intent and purpose : for the deuil long tempting him vnto it , entred into him , that is , made him yeelde , and resolue himselfe to doe it . i Afterward when Christ was betrayed and condēned , Iudas was not sorrowful for his sinne with a godly sorrow , but in despaire of mercy hanged himselfe . XLVI . Fruits worthie of amēdment of life are such fruits as the k trees of righteousnesse beare , namely , good workes : for the doing of a good worke there bee three things requisite : First , it must proceede from iustifying faith . For the worke cannot please God except the person please him , and the person cannot please him without this faith . Secondly , it is to be done in obedience vnto Gods reuealed word . l To obey is better then sacrifice , and to harken is better then the fat of Rams . Thirdly , it is to be referred to Gods glorie , m Whether ye eate or drinke ( saith Paul ) or whatsoeuer ye doe , doe all to the glorie of God. The speciall all workes of Christians , which they and none but they truely performe , are these fiue which follow . XLVII . The first is the good hearing of the word , y My sheepe ( saith Christ ) heare my voice and follow me . And againe : he which is of God heareth his voice . And this was one note of the faithfull in the primitiue Church to assemble to heare the word . This good hearing of the word is the sauing hearing that bringeth life eternall . In this action , Christians are vsually thus disposed . Before they come to heare the word of God they make themselues readie to heare it , as the men of Berea did , a who receiued the word with all readines . This preparation standeth in two points : First , they disburden themselues of all impediments , that like vnto runners in a race , they may b be swift to heare : these impediments are sinne and troubled affections : and they come with humble hearts c as fooles , that they may become wise . Secondly , they quicken vp themselues , and come vnto the assemblies , hungring and thirsting after the word of God , as men do after meat and drinke . When they are in hearing Gods word , first , their mindes are fixed and attentiue onely to that which is spoken , as d Lydias was . Secondly , they truly beleeue the word of God , and carefully apply it to their owne soules . Thirdly , they feele the liuely power of it in themselues . It is as e salt in them , to draw out their inward corruption ; it is to them the f sword of the spirit , and as a g sacrificing knife in the hand of Gods minister , by which their flesh is killed , & they are offered vp in a liuing sacrifice to God : it is h spirit and life to quicken and reuiue their soules that are dead in sin : and the reason of this is plaine : The word of God preached is as a cup of wine : the true Christian , is the Lords guest , but he hath sauce of his own : he bringeth his sugar with him , namely , his true faith , which i he tempereth and mingleth with Gods word , and so it becommeth vnto him as a cup of sweet wine , and as water of life . Now the hypocrit , because he bringeth no faith with him , drinketh of the same , but he findes the wine to be sowre and tart , and void of rellish , and in trueth it is vnto him as a cup of ranke poyson . Againe , k they heare the worde of God as in Gods presence , and therefore their hearts are full of feare and trembling . And they receiue the Worde , not l as from man , but as from Christ Iesus the onely m Doctor of the Church : And they regard not so much the Embassadour , or his abilitie , as the Embassage of reconciliation sent from the king of heauen . After they haue heard the word , they are bettered in knowledge & in affection , & they n remēber it , & meditate vpon it cōtinually , that they may frame all their doings by it . Worldly men vse to buy books of statutes , & to haue thē in their houses to read on , that they may knowe how to auoid danger of law . And so the faithfull do alwaies set before thē Gods word , & in al their doings it is o their Counseller , least they should come into danger of Gods displeasure . XLVIII . The second worke is , the receiuing of the Sacraments , of Baptisme once onely , when a man is openly and solemnly admitted into the Church : and of the Lords supper often . The first sealeth vp to the heart of a Christian , that he is vnited vnto Christ , & hath true felloship with him in beeing fully iustified before God , & inwardly sanctified . The second serueth to seale vp in the heart of a Christian the continuall growing and increasing of the same graces . This thing euery true beleeuer shall haue often experience of , either in or after the receiuing of the Sacrament : and yet it shal not be so alwaies , for sometimes the Church beeing p brought into Christs wine seller , shall fall into a swowne and not feele any refreshing there . Yet the beleeuer is not to be dismayd , if he feele not alwaies comfort presently after the Sacrament . A sicke man feeles no comfort or nourishment , when he eateth meate , and yet it preserueth his life : So the weake christian though he feele himselfe not nourished at the Sacrament by Christs bodie and blood , yet he shall see in time that his soule shall be preserued thereby vnto euerlasting life . Furthermore , when a christian feeleth no comfort by the Sacrament , let him then humble himselfe before the Lord more heartily then euer before , confessing his sinnes and praying for increase of grace , and then he shall feele the fruit of the Sacrament . XLIX . The third worke is , a relieuing of the poore brethren in Christ , proceeding of a brotherly kindnes towards them . This is a speciall worke not to be done to all men alike , as Saint Paul saith , q Doe good to all men , but especially to them of the houshold of faith . Directions for this matter are the faithfull of Hierusalem , r Who were all in one place , and had all things common : s namely in vse . And they sold their possessions and goods , and parted them to all men : as euery one had neede . Also the brethren at Corinth in their extreame pouertie t relieued the churches of Macedonia liberally , not onely according to their power , but also straining thēselues beyond their power . Yea this reliefe must goe further , euen to the bestowing of a mans life , if neede so require , ( as Saint Iohn saith ) u Hereby we haue perceiued loue , that he laid downe his life for vs : therefore we ought also to lay downe our liues for the brethren . L. The fourth worke , is true praier : and Saint Luke setteth out the faithfull , & the children of God , by this description : a That they call on the name of the lord : As on the contrarie it is said of the wicked , b That they call not vpon God. c The true Christian calleth on the Lord in truth . For d the spirit of adoption , which is the e spirit of prayer is his Schoolemaster to teach him to doe it . In praier he is thus disposed : first , before he praieth , f he is stricken with some feare and reuerence in regard of Gods maiestie , for he considereth that praier is a familiar talking with God. Secondly , he is inwardly g touched with a liuely feeling of his owne wants , but especially he is vexed and grieued at his owne sinne and rebellion : and this sense of his miserie is as a spurre to quicken his benummed heart . Thirdly , he humbleth himselfe before his God , and laieth h open his heart before the Lord , shewing a feruent and longing desire to obtaine those things of which he findeth an extreame want in himselfe , as the Prophet Dauid did , whose i desire was like the yawning of the drie ground ; and this proceedeth from k the spirit of God which stirreth vp groanings in the heart , which a man oftentimes for his life cannot expresse . Fourthly , when he maketh his request , he doubteth not , but by l faith he beleeueth that God will grant his requests , which he maketh according to his word . The ground of his perswasion is double : the first is , m Christ Iesus , by whose merits as he hath obtained remission of sinnes , so he looketh to obtaine all things else : The n other ground is , the comfortable promises of God which he hath made , that he will heare them who truely call vpon him . Fiftly , he praieth not for a brunt or two , but he continueth in praier : And although God seeme not to heare him at the first , o yet hee patiently waiteth on the Lord , and still calleth vpon him . LI. The fift worke is , to walke in some lawefull calling with painefulnesse , and vprightnesse , so that in performing all the duties of it , a p man may keepe a good conscience before God and men . Thus Dauid determined to walke in the gouernment of his house and kingdome . q I will doe wisely ( saith he ) in the perfect way till thou commest to me , I will walke in the vprightnesse of mine heart , in the middest of mine house : I will set no wicked thing before mine eies : I hate the work of them that fall away : it shall not cleaue vnto me . This sinceritie of Dauids behauiour in his calling made him bolde to offer himselfe to be tried not onely by men , but much more by the Lord God himselfe , and to bee punished accordingly . r Iudge me O Lord ( saith he ) for I haue walked in mine innocencie : Prooue me , O Lord , and trie me , examine my reines and mine heart : So vpright and cleere was he in all his doings . LII . Thus much of faith and the benefits that come by faith : Nowe followeth the spirituall exercise of a Christian in his manifold temptations , which are in this life inseparable companions of grace . The reason is , because the deuil hateth Christ with a deadly hatred , and sheweth this hatred in a continual persecution of his members : ( as Saint Iohn saith ) s the dragon was wroth with the woman and went and made warre with the remnant of her seede , which kept the commandements of god , and haue the testimonie of Iesus Christ. Now therfore as soone as Christ Iesus beginneth to shewe any token of his loue to any man , the deuil contrariwise sheweth forth his enmitie , and stirs vp his fellow champions the flesh and the world to warre against him for his confusion . And furthermore the Lord in great wisdome permits temptations to the last ende of a Christian man life t to trie his faith , to purge him of sinne , to humble him , and to make him depend of his Maiestie , to quicken and reuiue the graces of his spirit , which otherwise would be dead and decay . LIII . The temptations of a Christian are specially sixe . The first is when inwardly in his heart , u he is drawn away and intised by his owne concupiscence vnto any sinne . The Christians exercise in temptation is x a fight and battell betwixt the flesh and the spirit . And this fighting standeth in foure things : First , the flesh stirs vp euil thoughts and desires , as a burning furnace continually sendeth vp smoake and sparkes of fire ; and it eggeth a man forward to euil words and deeds , according to that of S. Marke , y For from within , euen from the heart of a man proceede euill thou●hts , adulteries , fornications , murders , thef●s , couetousnesse , wickednesse , deceit , vn●leannes , a wicked eye , backbiting , pride , foolishnesse . II. The flesh hindereth and choketh the good motions and desires of the heart , as Paul saith . a I see another law in my members rebelling against the lawe of my minde , and leading me captiue to the lawe of sinne which is in my members . Againe the same flesh mingleth euery good motion and desire with some corruptions : so that the godly mislike the best thing they doe . Esay saith of his owne and the peoples righteousnesse , that it is but a b menstruous cloute . c The praiers of the Saints must be perfumed with sweete odours , before they can assend vp sweete and sauorie into the nosthrils of God. And Paul said of himselfe , he did that which he disliked : not that hee was ouertaken with grosse sinns ; but because when he was to do his dutie the flesh hindred him , that he could d not do that which he did exactly & soundly according to his wil & desire : euen as a man who hath a iourney to goe , his mind is to dispatch it in all haste , yet when he is in his trauell he goes but slowely , by reason of a lamenesse in his ioynts . III. The spirit on the contrary , kindles in the heart good motions and desires , and puts a man forward to good words and deedes , as it was in Dauid . e I will praise the Lord ( saith he ) who hath giuen me counsell : my reines also teach me in the night season . IV. The spirit rebukes a man for his euil intents and desires , & represseth the force of thē , & as it were nips them in the head . Thus Esay describeth the inward motions of the spirit , f And thine eares shall heare a word behind thee saying , this is the way , walke ye in it , when thou turnest to the right hand & when thou turnest to the left . And Saint Iohn saith , The spirit g iudgeth the worlde of sinne . This was in Dauid , who when he did any euill , his heart smote him . 2. Sam. 24. 10. Out of this doctrine issueth a notable difference betwixt the wicked and the godly : In the godly when they are tempted to sinne , there is a fight betweene the heart and the heart ; that is , betweene the heart and it selfe : In the wicked also there is a fight , when they are tempted to sinne : but this fight is onely betweene the heart and the conscience . The wicked man whatsoeuer he is hath some knowledge of good and euil : and therefore when he is in doing any euil , his conscience accuseth , checketh , and controuleth him , and hee feeles it stirring in him , as if it were some liuing thing that crauled in his body , & gnawed vpon his heart , and therupon he is very often grieued for his sins , yet for all that he liketh his sinnes very well , and loueth them , and could finde in his heart to continue in them for euer : so that indeed when he sinneth , hee hath in his heart a striuing and a conflict , but that is onely betweene himselfe and his conscience . But the godly haue an other kind of battel and conflict , for not only their consciences pricke them and reproue them for sinne , but also their hearts are so renewed , that they rise in hatred and detestation of sinne ; & when they are tempted to euill by their flesh and Satan , they feele a lust and desire to doe that which is good . LIV. The second temptation is a disquietnes in the heart of a Christian , because he cannot according to his desire , haue fellowship with Christ Iesus , he is exercised in this temptation on this manner . I. h Christ lets him see his excellency and howe he is affected towards him . II. b Then the Christian considering this● desireth Christ & his righteousnesse . III. He delighteth himselfe in Christ , and hath some enioying of his benefits . IV. c Then he comes into the assemblie of the Church as into Gods wine-seller , that in the word and Sacraments he may feele a greater measure of the loue of Christ. V. But he d falls loue-sicke : that is , hee becomes troubled in spirit , because he cannot enioy the presence of Christ in the sayd manner , as he would . VI. e In this his spiritual sicknes he feeles the power of Christ supporting him , that the spirit be not quenched , and he heares Christ as it were whispering in his heart , as a man speakes to his friend when hee is comming towards him a farre off . VII . f After this Christ comes neerer , but the Christian can no otherwise enioy him , then a man enioyes the company of his friend , who is on the other side of a wall looking at him through the grate or latteise . VIII . Thē his eies are opened , to see the causes , why Christ so withdraws himselfe , to be his g owne securitie and negligence in seeking to Christ , his slacknes in spirituall exercises , as in prayer and thanksgiuing , the deceitfulnes and malice of false teachers . IX . i Then he comes to feele more liuely his fellowship with Christ. X. Lastly , he prayeth that Christ would continue with him to the end . LV. The third temptation is , trouble of minde , because there is no feeling of Christ at all , who seemeth to be departed for a time . The exercise of a Christian in this tentation is this . 1 k The poore soule lying as a man desolate in the night without comfort seekes for Christ by priuate praier and meditation , but it will not preuaile . 2 l He vseth the helpe , counsell , and prayer of godly brethren , yet Christ cannot be found . 3 m Then he seekes to godly ministers , to receiue some comfort by them , by their meanes he can feele none . 4 n After that all meanes haue bin thus vsed , and none will preuaile , then by Gods great mercie , when he hath least hope , he findes Christ , and feeles him come againe . 5 Presently his faith reuiueth , and laieth fast hold on Christ. 6 And he hath as neere fellowship with Christ in his heart as before . 7 o Then comes againe the ioy of the holy Ghost : and the peace of conscience as a sweete sleepe falls vpon him . 8 p Then his heart ariseth vp into heauen by holy affections and praiers , which do as pillars of smoake mount vpward , sweete as myrrhe and incense . 6 q Also he is rauished ther●●ith the meditation of the glorious estate of the kingdome of heauen . 10 r Hee labours to bring others to consider the glorie of Christ and his kingdome . 11 s After all this Christ reueales to his seruant , what his blessed estate is , both in this life , and in the life to come , more cleerely then euer before , and makes him see those graces which he hath bestowed on him . 12 t Then the Christian praieth that Christ would breath on him by his holy spirit , that he may bring forth the fruits of those graces which are in him . 13 u Lastly , Christ granteth him this his request . LVI . The fourth temptation is securitie of heart , 4 rising of ouermuch delight in the pleasures of the worlde . The exercise of a Christian in this temptation is this . 1 He slumbers and is halfe asleepe in the pleasures of this world . 2 Christ by his word and spirit labours to withdrawe him from his pleasures , and x to make him more hartily receiue his beloued . 3 But he y delayeth to doe it beeing loath to leaue his ●ase and sweete delights . 4 z Then Christ awakes him and stirres vp his heart : by making him to see the vanitie of his pleasures . 5 He then begins to be more earnestly affected towards Christ. 6 a With sorrowe he sets his heart to haue fellowship with Christ after his old manner : and this he expressed by bringing forth sweete fruites of righteousnes . 7 b Then hee feeleth that Christ hath withdrawne his spirit . 8 He almost despaires for this . 9 Yet by priuate praier seekes for Christ. 10 c When that will not helpe , he resorts to the ministers of the worde , at whose handes he findes no comfort . 11 d Not recouering his first estate , through impatience of the loue of Christ , he makes his miserie knowne to strangers , to see if they can comfort him , & he somwhat cōforts himselfe in describing Christs excellencie to thē . 12 e They then are rauished with him to seeke Christ , and require then to know where to find him . 13 f Answere is made , in the assemblies of the Church . 14 g After this communication the Christians faith and feeling reuiueth , Christ returning to him againe . 15 h Thē Christ assureth him in his heart of his loue & liking towards him . 16 Giuing further assurance to him that he shall growe vp and bee made fruitfull in euery good grace . 17 After this the Christian comes in such a high measure to loue Christ , that nothing shall be able to seuer him from Christ. LVII . The fift temptation is a fall into some great sinne , 5 as Noah into drunkennes , Dauid into Adulterie , and murder , Peter into the deniall of Christ. The exercise of a Christian in this temptation is this : 1 At the first his heart is vsually dulled and made secure with sinne . 2 Yet after a while there by some meanes ariseth in his heart a godly sorrowe : which is when he is g●ieued for this onely cause , that by his sinne hee hath displeased . God , who hath beene to him so louing and mercifull a father , whose fauour he would be content to purchase , ( so he might haue it and obtaine it ) euen with the damnation of his owne soule . 3 n Then he beginnes to repent himselfe of his sinnes , renuing afresh his former repentance . 4 This repentance he sheweth by seuen signes . 1 A care to leaue that sinne into which he is fallen . As they which crucified our Sauiour Christ , whē they were pricked in their hearts at Peters sermon , they shewed this care in saying , o Men and br●thren , what shall we doe to be saued ? 2. An Apologie , which is when a man in the heauines of his heart , shal not excuse or defend his sinne , but confesse it to the Lord , and vtterly condemne himselfe for it : acknowledging withall that there is no way to escape the wrath of God , but by hauing Gods free pardon in Christ. 3 Indignation which is an inward anger and fretting against his ownselfe , because he was so carelesse in looking to his owne waies . Peter when he had denied his master , he wept and that bitterly , which sheweth that with sorrow , he had also an anger against himselfe . 4 p A feare rising not so much from the iudgements of God , as from this , least he should hereafter fall into the same sinne againe , and by so doing more grieuously displease God. 5 A desire euer after more carefully to please God. 6 Zeale in the seruice of God. 7 Reuenge vpon himselfe for his former offences : for example , if a man sinne in surfetting and drunkennes , if he euer repent , he will bring vnder his corrupt nature by sparing and moderating himselfe . LVIII . The sixt temptation is outward afflictions , which the godly in this life must suffer . a If any will goe after Christ , he must denie himselfe , take vp his owne crosse and follow him . And S. Peter saith , b that iudgement begins at Gods house . c And Paul , that we must enter into the kingdom of heauen through manifold temptations . The exercise of a Christian in affliction is this : 1 d At the first they are very heauie and bitter . 2 He suffereth them with great lenitie and patience , submitting himselfe vnder the hand of God. Yet c if they be in great measure , they will driue him to impatience . 3 If they continue he shall feele ( according to his owne iudgement ) the f wrath and displeasure of God in his heart . 4 g His old sinnes will come a fresh into his remembrance , and trouble him . He is sleepie , h and in his sleepe he hath visions , and dreames , and anxietie of spirit . 5 i In this miserie God supports his faith , that it faile not , and he then forsake Christ. 6 k He feeling thus Gods power to strengthen him , hath experience of it in himselfe . 7 From experience proceedes hope , that the grace of God shall neuer be wanting vnto him in any afflictions to come : and as he hopeth , so it comes to passe . 8 With this hope is ioyned l a serious humiliation before the Lord m with the fruit of peace and righteousnes . If the afflictions be for Christs cause vnto death , then he in more speciall maner is filled with the ioy of the holy Ghost , and he is then stablished with the greatest measure of the strength of Christ , that no torment is able to foile , and to bring him from Christ , though the Christian should die a thousand times for it . According to that of Paul , n To you it is giuen for Christ not onely to beleeue in him , but also to suffer for his sake . And this is grounded vpon the promise of God , o When thou passest through the waters I will be with thee , & through the flouds that they doe not ouerflow thee : when thou walkest through the very fire , thou shalt not be burnt : neither shall the flame kindle vpon thee . LIX . Hence ariseth a notable difference , betweene the godly and the wicked , in the suffering of afflictions . A Reprobate the more the Lord laieth his hand on him , the more he p murmureth & rebelleth against God : it is contrary with the true Christian : none feeleth more the power and rebellion of sinne then he : none is more assaulted by Satan then he , and oftentimes it commeth to passe that God withdraweth the signes of his fauour from him , & lets him feele his wrath . And this is the greatest temptation of all other , when a man shal see the Lord to be his enemie , and to his thinking to arme himselfe against him to his destruction . As q Ezechias did , who saith , that the Lord did crash his bones like a Lyon. Or r as Iob saith , that the arrowes of the almightie were in him , and the venime thereof drunke vp his spirit , and the terrours of God did fight against him . Yet the true Christian when the world , the flesh , and the deuill , and God himselfe too are against him , doth euen then most of all rest in the Lord , and by faith cleaue to him . s Though God should destroy me , yet would I trust in him ( saith Iob. ) t And Dauid saith , My God , my God , why hast thou forsaken me ? When he saith that God had forsaken him , it may seeme to be the complaint of a desperate man , not hauing so much as one sparke of faith : yet then he saith , My God , my God : which wordes containe a confession proceeding from true faith : so that in Dauid it appeareth , that the faithfull when they feele themselues forlorne , and vtterly reiected of God , according to the sense and iudgement of the flesh , yet by faith they can apprehend his hidden mercie , and behold it a farre off in the glasse of his promise . And so they doe often shew contrarie affections in their praiers as Dauid doth . u Iacob when he wrastled with the Angel for life and death , neuer gaue ouer : and when he was foild he would not cease before the Lord had blessed him . This his wrastling is a type of the conflicts which the faithfull are to haue with the Lord himselfe , who vseth to bring his owne children ( as it were ) to the field : and he assaileth them with the one hand , and with the other he holdeth them vp , that so he may prooue and exercise their faith . And for this cause the Church x is called by the name of Iacob . An example may be had in the woman of Canaan . y First , our Sauiour Christ gaue her faith , and by that faith shee was mooued to seeke to him : but when shee was once come to him , he gaue her three repulses . First , by saying nothing . Secondly , by denying her . Thirdly , by calling her dogge . Thus Christ in appearance made shew , as though he would neuer haue graunted her request . But shee at euery repulse was more instant , crying more earnestly vnto him : and shee plainly opposed her selfe to him , & would take no deniall : for such is the nature of true faith . Wherefore , the faithfull when they feele themselues ouerwhelmed with sinne , turmoiled with cōflicts of Satan , when they feele the anger of God offended with them , yet they can euen then lift vp their eye lids , and giue a glimps at the brasen serpent Iesus Christ , and can fling themselues into the armes of Gods mercie , and catch hold of the hand of God buffeting them , and kisse it . LX. By these temptations it comes to passe , that a Christian though he can not fall finally from Christ , yet he may fall very dangerously from his former estate . First , the graces of God may be by his default lessened in him : else Paul would not haue giuen out these exhortations , a quench not the spirit . Grieue not the holy spirit of God , by whome ye are sealed vnto the day of redemption . Secōdly , the graces of God may be buried in him , and couered for a time , so that he may be like a man in a traunce , who both by his owne sense and by the iudgement of the Physitian is taken for dead . This was the estate of Peter , who though he confessed that Christ was the Sonne of the liuing Lord , c yet he denied him and forswore him at the voice of a damsell . Thirdly , he may fall againe into the same sinne after repentance . Indeede this is a daungerous case ; yet it may befall a true christian . Otherwise when as the Israelites ( Gods people ) had fallen away from him by their sinnes , and idolatries , he would not stil haue offered them mercie , d as he doth by his Prophets . And e Paul praieth the Corinthians in Christs stead that they would be reconciled to God : who neuerthelesse were before reconciled to God. Fourthly , he may commit a sinne of presumption , which is a fearfull sinne , beeing done wittingly of knowledge and willingly , and with some wilfulnesse . Therefore Dauid praied , f Keepe thy seruant from presumptuous sinnes : and to shew himselfe to be in daunger of it , he praieth further , let them not haue dominion ouer me . Lastly , he may fall into despaire of Gods mercie for a time , and this is a dangerous sinne . For he which despaires , makes all the promises of God to be false : and this sinne of all other is most contrarie to true sauing faith . In this estate was Dauid , when beeing in trouble , he saide , g this is my death . And Paul shewes that the incestuous man might haue fallen into desperation , h when he saith , Comfort him , least he be swallowed vp of ouermuch heauines . And it must be remembred that the church of Rome erreth in this , that she teacheth desperation to be a sinne against the holy Ghost . This sinne against the holy ghost is a blasphemie spoken against the knowne truth of Gods word , or a deniall of Christ , of a wilfull and obstinate malice . But desperation may arise through ignorance of a mans owne estate : through horrour of conscience for sinne : through an often relapse into some sinne : through the ouerdeepe consideration of a mans owne vnworthines : lastly , by abiuration of the truth , through compulsion and feare . * This befell Francis Spira , who after his Apostasie despaired . Yet they are much ouerseene that write of him as a damned creature . For first , who can tell whether he despaired finally or no. Secondly , in the very midst of his desperation , he complained of the hardnes of his heart , which made him that he could not pray : no doubt then he felt his hardnes of heart : and the feeling of corruption in the heart , is by some contrarie grace ; so that we may conueniently thinke , that he was not quite bereft of all goodnes : though he neuer felt it then , nor shewed it to the beholder . LXI . The cause why a Christian cannot quite fall away from grace , is this : after that he is sanctified , he receiueth from God another speciall grace , which may be called Corroboration . For he hath in him not onely the sanctifying , but also the strengthening power of Christ. Therfore Paul praieth for the Ephesians , i that they may be strengthened in the inner man : for the Colossians , k that they might be strengthened with the glorious power of Christ. And of himselfe he saith , l that he is able to doe all things through the power of Christ that strengtheneth him . m Dauid saith , that God renueth them that feare him , as the eagle renueth her decaied strength . From hence as from a speciall cause ariseth patience and perseuerance vnto the ende : for when a man is supported by the power of Christ , he may be able to beare many crosses patiently with a contented mind , and perseuer in bearing of it how long soeuer the crosse endureth . LXII . Thus much of the estate of a Christian in this life . Now I will adde some reasons in the way of perswasion to all men , but especially to worldlings , and to loose professours of the Gospel , that they would vtterly denie themselues , d and vse all meanes to become true Christians by being made new creatures in Christ , and e by leading such a life as may adorne the Gospel of Christ. My first reason is this ; the man that liueth in this world , not beeing a true Christian , is farre more vile then the basest creature of all , euen the dogge , or toade . For first he is nothing els but a filthie dunghill of all abomination and vncleannes , the f stink whereof hath infected heauen & earth , & no perfumes could euer delay it in the nostrils of God , but onely the suffering of Christ beeing g a sacrifice of a sweet smelling sauour to God. We make it very daintie to come neere a lazar man that is full of botches , blaines , and sores ; but much more are those men to be abhorred , which haue lien many yeares starke h dead in sinnes and trespasses : and therefore now doe nothing els but rot and stinke in them like vgly loathsome carrions . Secondly , he which is no Christian is vnder the power of darknes , hauing Sathan for his prince i and god , and giuing vnto him in token of homage his best parts , euen his minde and conscience k to be his dwelling place : and his whole conuersation is nothing els but a perpetuall obedience to Sathan . If Atheists , and worldlings , and carnall gospellers were perswaded of the truth of this ( as it is most true ) it would make them howle and crie , though now they liue at ease without feeling any prick of conscience for sinne . And if they had but the least sense of it in the world , it would make their flintie hearts to bleede , and it would make them shed riuers of teares . But how long shall they continue in this vile estate ? Truly , vntill they come to Christ : awake therefore thou that sleepest , and stand vp from the dead , and Christ shal giue thee light : open thine heart to receiue Christ , and then he will come and binde the strong● man Sathan , and cast him out , and dwell in thee himselfe . Thirdly , he which is no Christian is in daunger of all the iudgements of God , so that euery moment some of them may befall him . He may perish sodainly by water with the old world , he may be consumed with fire and brimstone with Sodom and Gomorrha , he may be swallowed vp of the earth with Dathan , and Abiram , he may hang himselfe with Iudas , he may haue his braines dashed against the ground and be eaten vp of dogges with Iesabel , he may die in hardnesse of heart with Pharao , he may despaire with Caine and Iudas , he may be stricken with sodaine death with Ananias and Saphira his wife , he may be eaten of wormes with Herod , he may be smitten with trembling that he cannot heare Gods word with Foelix , he may voide his guttes at the stoole with Arius , he may crie at his death that he is damned with Latomus , he may be left vnto himselfe to mocke , blaspheme , and renounce Christ with Iuhan : and he may suffer many more fearefull iudgements , whereof the Lord hath l great store , and all tend to the confounding of them which will not be humbled vnder his hand . Contrariwise , the true christian is so farre out of the reach of Gods iudgements that they cannot hurt him : m Christ is a couering and a cloud against the heate and tempest of Gods iudgements , when a mans heart is sprinkled with the bloode of this immaculate Lambe , all the the plagues of God passe ouer him . In the destruction of Ierusalem the o righteous beare a marke in their foreheads and are saued . Therefore let him that hath regard to his owne safetie become a Christian. Thirdly , the man which is no Christian is in daunger of eternall death and damnation in hell fire : and they which fall into this estate it had beene tenne thousand fold better for them if they had neuer bin borne : p for they are quite separated from the presence of God and from his glorie : all the company they haue is with the deuill and his angels . Their bodies and soules are tormented with infinite horror and anguish arising of the feeling of the whole wrath of God , in which as into a bottomlesse sea , they are plunged . Thus they are alwaies dying , and yet are neuer dead . Furthermore , the length of this torment must be considered which greatly aggrauates the paine . If a man might be deliuered from the paines of hell when he had suffered them so many yeares as there be droppes in the sea , or little sands in the whole earth , it were some comfort : but after that those yeares be expired there shall come no release , but the damned shall continue in shriking , yelling and gnashing of teeth , enduring the consuming heate of Gods wrath without any ende for euer and euer . Yea to goe further , a wicked man carrieth an hell about him in this life , namely , an euill conscience , which if it be neuer so little touched with any part of Gods anger , a man shall feele himselfe to haue euen the pangs of hell in his heart . Now therefore they that would escape out of this hellish and damnable estate , while they haue time let them pray for the pardon of their sins in Christ , and walke according to the spirit in newnes of life ; and then they may assure themselues , that there is no condemnation can belong to them . And it must be alwaies remembred that he which would liue , when he is dead , must die while he is aliue , namely to sinne . And againe , he which would rise to eternall life in the day of iudgement , must rise from sinne before he die , vnto newnesse of life . The fourth reason : God hath appointed vnto euery man that liueth in the Church a certaine time of repentance , and of comming to Christ. And hee which mispendeth that time and is not made a christian then , can neuer be saued . This made our Sauiour Christ weepe for Ierusalem , and say , q O if thou hadst knowne at the least in this thy day , those things which belong to thy peace , but now are they hidden from thine eyes . And he further signifieth the destruction of Ierusalem , r because shee knew not the time of her visitation . Againe , the neglecting of this time is one cause , why not one or two , but many s shall seeke to enter into the kingdome of heauen , and yet shal not be able . It is a marueilous thing , that they which seeke to be saued should perish , but the fault is theirs which seeke when it is too late . Now therefore thou secure worldling , thy conscience telleth thee that thou hast not yet repented , and that thou art not as yet a liuely member of Iesus Christ. And thou knowest further , that howsoeuer thou art aliue at this time , yet thou hast no lease of thy life . God may call thee forth of this world the next yeare , the next weeke , the next houre : yea he may strike thee with sudden death at this very present . And in very truth , if thou goest forth of this world being no repentant sinner , thou goest damned to hell . Wherefore delay not one minut of an houre longer , but with all speed repent and turne vnto God , and bring forth fruits worthie of amendment of life , that all thy sinnes may be done away , when the day of death , or the day of iudgement shall be . And doe not thinke with thy selfe that it shall be sufficient to deferre thy turning vnto God till the last ende . For late repentance is seldome true repentance . And he which continueth long in any sinne is in a dangerous case . If a man lie long in any disease he will scarce recouer his former health ; and he which is growne in the custome of any sinne , and the sinne is become ripe in him , it is a thousand to one , he is neuer saued ; according to that of Saint Iames , t sinne beeing perfited bringeth forth death . The fift reason . Eternall life is a thing desired of all men : yet none shall be made partakers of it , but the true christian , and the glorious estate of this life would mooue any man to be a christian . First of all , they which haue eternall life are freed from all paines , sicknesses , infirmities , hunger , thirst , cold , wearines ; from all sinne , as anger , forgetfulnes , ignorance ; from hell , death , damnation , Sathan , and from euery thing that causeth miserie : according to that of Saint Iohn : And u God wil wipe away al teares from their eyes : and there shall be no more death , neither sorrow , neither crying , neither shall there be any more paine : for the first things are passed . Secondly , the faithfull shall be in the presence of Gods maies●ie in heauen there to behold his face , that is , his glorie , as our Sauiour Christ saith , Father , x I will that they which thou hast giuen me , be with me euen where I am , that they may behold my glorie which thou hast giuen me . And Dauid saith , In y thy presence is fulnesse of ioy , and at thy right hand there are pleasures for euermore . Thirdly , they z shall haue such an excellent communion with God , that he shall be vnto them all in all . For in the ende of the world , when the whole number of the elect is accomplished , Christ shall present them to his father , and as he is Mediatour he shall cease to be a King , a Priest , a Prophet : for though the efficacie of his offices be euerlasting : yet the execution of them shall cease , as Paul saith , a Then shall be the ende , when he hath deliuered vp the kingdome to God euen the father , when he hath put downe all rule , all authoritie and power . Againe , among the elect there shall not be king & subiect , father , mother , child , master , seruāt , noble , ignoble , rich , poore , liuing , dead . Some will say , what then shall be ? I answer , one glorious and euerlasting God , the Father , the Sonne , and the holy Ghost shall be in all the elect , all that heart can wish and desire . Men shall not be in darknes , neither shall they need the light of the Sunne , Moone , or Starres , God himselfe immediatly shall be their light , b as Iohn saith , And the citie hath no neede of the Sunne , neither of the Moone to shine in it , for the glorie of God doth light it , and the Lambe is the light of it . Men shall not then neede meate , drinke , cloathing , sleepe , recreation , fire , shade , respiration , or any other such like , but God himselfe immediately shall be their life , and all things concerning life by Christ. Which Iohn signifieth when he saith , that he c saw a pure riuer of water of life , cleere as chrystall , proceeding out of the throne of God , and of the Lambe : there beeing by either side of it the tree of life which bare two manner of fruits , and gaue fruit euery moneth . And whereas God is continually to be worshipped in heauen : they neede no other tabernacle or temple thereunto , but God himselfe shall be their temple : as Iohn saith , d I sawe no temple therein : for the Lord God almightie and the Lambe are the temple of it . Fourthly , from this glorious communion which is between God and Christ as he is man , and all the Saints which are his members , there ariseth an vnspeakable ioy and gladnes wherewith they are filled . Dauid saith , e that Gods children shall be satisfied with the fatnes of his house , and that he shal giue them drinke out of the riuers of his pleasures . This ioy vndoubtedly is infinite , and the saints are not onely replenished with it , but they are also swallowed vp of it as with an huge and infinite sea of waters , as may appeare in Peter , who at the transfiguration of Christ , was so rauished out of measure with ioy at the sight of it , that he quite forgot himselfe , saying f to Christ , Master , it is good beeing here : let vs make three Tabernacles , one for thee , one for Moses , and another for Elias . Lastly , out of this communion ariseth a perfect loue of God , whereby the Saints loue God with all their hearts , with all their soules , and strength , and this loue sheweth it selfe in that they are eternally occupied in g worshipping God , by singing of songs of praise & thanksgiuing vnto him . Now then seeing the kingdome of heauen is so glorious , and none can haue it but the true Christian , let all men account the best things in this world h as drosse and dung , so that they may obtaine Christ and his righteousnes . The last reason is the endlesse loue of Iesus Christ shewed in his death and passion . Thou art by nature the childe of wrath and vengeance . Sathan hath wounded thee with many a deadly wound of sinne : thou liest bleeding at the heart and art like to die eternally . Thou beeing in this estate , there is no man on earth , no Saint in heauen , no Angel , no creature at all , is able to helpe thee ; Christ onely was able : he therefore came downe from heauen and became man , for this cause , to work thy deliuerance . Furthermore in the curing of the wound of sinne , no hearb , no water , no plaister , no physicke , can doe thee any good : onely the bodie and blood of Christ is soueraigne for this matter , being stieped in the wrath of God. He therefore subiected himselfe to the death , euen the death of the crosse , vpon which he suffered the wrath of God due to the sin of man●ind : & of his owne heart blood he tempered for them a soueraigne medicine to heale all thy woundes and sores . Nowe therefore despise not this mercie ; seeke vnto Christ , lay open all thy sores , pray him , that hee would vouchsafe thee if it be but one drop of his blood ; thē he wil come vnto thee by his holy spirit , he will wash and supple thy woundes in his blood , and bind them vp . He is the a tree of life the leaues whereof heale the nations . If thou get but one leafe of him thou art well , it will heale thee and restore thy dead soule , that thou maist liue eternally in the kingdome of heauen . If this reason will not mooue thee to be a Christian , thy case is desperate . It is the best reason that Peter could vse to this purpose . As obedient children ( saith hee ) fashion not your selues vnto the former lusts of your ignorance b but as he which hath called you is holy , so be ye holy in all maner of conuersation . His reason followeth : c Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the tradition of the Fathers , but with the precious blood of Christ , as a Lambe vndefiled and without spot . Thus much haue I spoken to the worldling , who in his heart makes no more account of Christ then of his old shooes : and who had rather bee without Christ , then be without his pigges , with the Gaderens . Nowe for the true Christians I haue nothing to say but this . The Lord increase the number of them . And the d Lord fullfill them with the knowledge of his will in all wisdome and spirituall vnderstanding , that they may walke worthie of him , and please him in all things , being fruitfull in all good works and increasing in the knowledge of God. And wheras they are at continual warre against the flesh , the world , and the deuil : Lord Iesus strengthen them with all might through thy glorious power , vnto all patience and long suffering with ioyfulnes . And deare father of all mercie plant that gouernment in thy Church euery where which thou hast reuealed in thy worde , that thy Saints may worship thee in those means , in that order and comelines , which thou hast appointed abounding in righteousnesse , peace of conscience , and ioy of the holy ghost . Amen , Amen . A DIALOGVE OF THE STATE OF A CHRISTIan man , gathered here and there out of the sweet and sauorie writings of Master Tindall and Master Bradford . TImotheus . Because of our ancient acquaintance and familiaritie ( deare friend Eusebius ) I will make bold with you to aske such questiōs as may be for my edification & cōfort , and of no other matters but euen of religion , whereof I see you are an olde professour . And the first of all , let me bee bold to aske this question of you , howe it pleased God to make you a true Christian , and a member of Christ Iesus whome I see you serue continually with a feruent zeale . Eusebius . For that old acquaintance that was betweene vs , and for that you are desirous to liue a godly life in Christ Iesus , I will not conceale the good worke of my God in me : therfore I pray you marke a little what I shall say , & I will declare vnto you the trueth euen forth of the feeling of mine own conscience . The fall of Adam did make me the heire of vengeance and wrath of God , and heire of eternall damnation , and did bring mee into captiuitie and bondage vnder the deuil : and the deuill was my Lord , my ruler , my head , my gouernour , and my prince , yea , and my God. And my will was locked & knit faster vnto the will of the deuil , then could a hundred thousand chaines binde a man vnto a poast . Vnto the deuils will did I consent with all my heart , with all my mind , with all my might , power , strength , will and life : so that the Lawe and will of the deuil was written as well in my heart , as in my members , and I ran headlong after the deuill with full saile , and the whole swing of all the power I had : as a stone cast into the aire commeth downe naturally of it selfe with all the violent swing of his own weight . O with what a deadly and venemous heart did I hate mine enemies ? With how great malice of mind inwardly did I sley and murther ? With what violence and rage , yea with what feruēt lust committed I adulterie , fornication , and such like vncleannes ? With what pleasure and delectation like a glutton serued I my bellie ? With what diligence deceiued I ? How busily sought I the things of the world ? Whatsoeuer I did work , imagine or speake was abominable in the sight of God , for I could referre nothing vnto the honour of God : neither was his law or will written in my members , or in my heart , neither was their any more power in me to followe the will of God then in a stone ascend vpward of it selfe . And besides that I was asleep in so deep blindnes that I could neither see nor feele in what miserie , thraldome and wretchednesse I was , till Moses came and awaked me and published the lawe . When I heard the law truely preached howe that I ought to loue and honour God with all my strength and might from the lowe bottome of the heart , because he did create me Lord ouer it , and my neighbor , yea mine enemies as my selfe inwardly from the groūd of my heart , because God hath made them after the likenesse of his owne image , and they are his sonnes as well as I , and Christ hath bought them with his blood , and made them heires of euerlasting life as wel as I : and how I ought to do whatsoeuer God biddeth , and to abstaine from whatsoeuer God forbiddeth , with all loue and meekenes , with a feruent and burning lust from the center of the heart . Then began my conscience to rage against the Lawe and against God. No sea , be it neuer so great a tēpest was so vnquiet , for it was not possible for me a naturall man to consent to the Law that it should bee good , or that God should be righteous which made the law : in as much as it was contrarie vnto my nature , and damned me and all that I could doe , and neuer shewed mee where to fetch helpe , nor preached any mercie a but onely set me at variance with God , & prouoked & stirred me to raile on god , and to blaspheme him as a cruel tyrant . And indeed it was not possible to doe otherwise , to thinke that God made me of so poysoned a nature , and gaue me an impossible law to performe : I being not borne againe by the spirit , and my wit , reason , and will being so fast glewed , yea nailed and chained vnto the will of the deuil . This was the captiuitie and bondage whence Christ deliuered me , redeemed , and loosed me . His blood , his death , his patience in suffering rebukes & wronges and the full wrath of God , his prayers and fastings , his meekenes & fulfilling the vttermost points of the law , appeased the wrath of God , brought the fauour of god to me againe , obtained that God should loue me first , and bee my father , and that a mercifull father , that would consider my infirmitie and weaknes , & would giue me his spirit againe , which he had taken away in Adam , to rule , gouerne and strengthen me , and to breake the bands of Satan , wherein I was so straight bound . When Christ was on this wise preached , and the promises rehearsed which are contained in the booke of God ( which preaching is called the Gospell or glad tydings , ) and I had deepely considered the same : then my heart began to waxe soft and melt at the bounteous mercie of God , and kindnes shewed of Christ. For when the gospel was preached , the spirit of God ( mee thought ) entred into my heart , and opened my inwarde eies and wrought a liuely faith in me , and made my woofull conscience feele and tast how sweet a thing the bitter death of Christ is , and how mercifull and louing God is through Christs purchasing and merits , and made me to beginne to loue againe , and to consent to the lawe of God how that it is good & ought so to be , and that God is righteous that made it : lastly , it wrought in me a desire to be whole , and to hunger and thirst after more righteousnesse and more strength to fulfill the law more perfectly : and in all that I do or leaue vndone to seeke Gods honour and his will with meekenesse , euermore condemning the imperfectnes of my deedes by the law . Now then this good work of God to my saluation standeth in two points , the working of the law , & the working of the gospel : the preaching of the law was a key that bound and damned my conscience , the preaching of the gospel was another key that loosed me againe . These two salues ( I meane the lawe & the gospel ) vsed God and his preacher to heale & cure me a wretched sinner withall . The law did driue out my disease and made it appeare , & was a sharp salue and fretting corrasiue , and killed the dead flesh , and loosed and drew the sore out by the root , and all corruption . It pulled from me all trust and confidence I had in my selfe , and in mine owne works , merits , deseruings , and ceremonies , and robbed me of all my righteousnesse , and made me poore . It killed me in sending me downe to hell , and bringing me almost to vtter desperation , and prepared the way of the Lord , as it is written of Iohn Baptist. For it was not possible that Christ should come vnto me as long as I trusted in my selfe or in any worldly thing , or had any righteousnes of mine own , or riches of holy works . Then afterward came the gospel a more gentle plaister , which suppled and swaged the woundes of my conscience and brought mee health : it brought the spirit of God , which loosed the bandes of Satan , and coupled me to God and his will through a strong faith and feruent loue . Which bandes were to strōg for the deuill , the world , or any creature to loose . And I a poore and wretched sinner felt so great mercie that in my selfe I was most sure that God would not forsake me , or euer withdraw his mercy & loue frō me . And I boldly cryed out with Paul , saying , Who shall separate me from the loue of God , &c. Finally , as before when I was bound to the deuil , & his will , I wrought all manner of wickednes , for I could do no otherwise , it was my nature : euen so now since I am coupled to God by Christs blood , I do good freely , because of the spirit , & this my nature . And thus I trust I haue satisfied your fi●st demād . Timoth. Yea , but me thinkes you doe too much condemne your selfe in respect of sinne . For I can remember that from your childhood you were of a good and gentle nature , and your behauiour was alwaies honest and ciuil , & you could neuer abide the companie of them that were roysters and ruffians , & swearers , and blasphemers , and contemners of Gods word , and drunkards , which nowe are tearmed good fellowes . And your dealing with all men hath bin euer commended for good , faithfull and iust . What meane you then to make your selfe so abominable and accursed , and to say , you were so whollie addicted vnto wickednesse , and your will so fearefully and miserably in captiuitie vnto the will of the deuil . Euseb. Brother Timothie , I knowe what I say , God giue me grace to speak it with more liuely feeling of my weaknes and with a more bitter detestation of my sin . By nature through the fall of Adam am I the child of wrath , heire of the vengeance of God by birth : yea and so from my first conception : and I had my fellowship with the damned deuils vnder the power of darkenesse & rule of Satan , while I was yet in my mothers wombe : and although I shewed not the fruits of sinne as soone as I was borne nor long after : yet was I full of the naturall poison , from whence al wicked deedes doe spring , and cannot but sinne outwardly , as soone as I am able to worke ( be I neuer so young ) if occasion be giuen : for my nature is to sinne as is the nature of a serpent to sting : & and as a Serpent yet young , or yet vnbroughtforth is full of poison and cannot afterward ( when time and occasion is giuen ) but bring foorth the fruites threreof . And as an adder , a toade , or a snake is hated of man , not for the euill it hath done , but for the poison that is in it , and hurt which it cannot but doe : so am I hated of God for that naturall poison which is conceiued and borne with me before I doe any outward euill . And as the euill which a venemous worme doth , maketh it not a serpent , but because it is a venemous worm , therfore doth it euill , and poisoneth : euen so doe not our euill deedes make vs euil first , but because we are of nature euill , therefore doe we euill , and thinke euil , to eternall damnation by the lawe , and are contrarie to the will of God in our will and in all things consent vnto the will of the fiend . Timoth. As yet I neuer had such a feeling of my sinne as you haue had , and although I would be loath to commit any sinne , yet the Law was neuer so terrible vnto me , condemning me , pronouncing the sentēce of death against me , and stinging my conscience with feare of euerlasting paine , as I perceiue it hath bin vnto you : therefore I feare oftentimes least my profession of religion should be onely in truth meere hypocrisie , I pray you let me heare your mind . Euseb. A true saying it is that the right way to goe vnto heauen , is to sayle by hell , and there is no man liuing that feeleth the power and vertue of the blood of Christ , which first hath not felt the paines of hell . But yet in these paines there is a difference : and it is the will of God , that his children in their conuersion shall some of them feele more , and some lesse . Ezechias on his death bed complaineth that the Lord breaketh his bones like a Lion , that hee could not speak by reason of paine , but chattered in his throat like a Crane , & mourned like a Doue . Iob saith , that God is his enemie , and hath set him vp as a marke to shoot at , and that the arrowes of the Almightie are vpon him , and that the poyson of them hath drunke vp his spirit . Dauid bewaileth his estate in many Psalmes , but especially in the 130. Psalme , where he beginneth on this manner : Out of the deepe places haue I called vnto thee , O Lord : which is as though he should say ; O my poore soule fall not flat downe , vexe not thy selfe out of measure : the burden of thy sinnes presse thee sore indeede , but be not for al that quite ouerwhelmed , thou art thrust down so low into the depth of deepes , that thou hadst neede crie aloud to be heard of him which dwelleth in the highest heightes : and the euer burning hell fire is not farre from that lake whither thine iniquities haue plunged thee , so that thou maiest perceiue as it were the Eccho of their cries and desperate howlings , which be there cast out of all hope of euer comming forth . But the Lord which bringeth forth euen to the borders of hell his best beloued when they forget thēselues , knoweth also how well to bring them backe againe . Goe no further then downeward , but lift vp thy heart together with thine eie , and seeke vnto the Lord , to reach vnto thee his mercifull and a helping hand . Againe in the Scriptures we finde examples of men conuerted vnto the Lord without any vehement sorrow of their sinns . What anguish of conscience had the theefe vpon the crosse for his former life in his present conuersion at the houre of death ? How was Lydia dismaied and cast downe in respect of her wickednesse , like as Dauid was or Iob , whose heart God onely is said to haue opened to giue attendance to the preaching of Paul and Silas , who also euen presently after was readie to entertaine them , and to make them a feast in her house , which shee could not haue done if she had beene in the perplexities of Ezechias , or Dauid . The same may be spoken of the Iayler , and of them which heard Peters sermon at Ierusalem , who for all that they had murdred our Sauiour Christ , yet in their conuersion , their hearts were onely for the time pricked . So then God in preparing vs , which in truth are nothing but fleshly and stinking dunghills of sinne ; nay , very vncleannesse and pollution it selfe , I say in preparing vs to be the Temples of his holy Spirit to dwell in , and the storehouses to hoord vp his heauenly graces in , doth otherwhiles vse a milde and gentle remedie , and maketh the Law to looke vpon vs , though with no louing and gentle , yet with no fearefull countenance ; and otherwhiles in some he setteth a sharp edge vpon the Law , and maketh it to wound the heart very deepe , and as a strong corrasiue to torment them , and to frette and gnawe vpon their consciences . And we see by experience● that a botch or a byle in a mans bodie , is as well eased of the corruption that is in it by the pricking of the point of a small needle as by the launcing of a great raser . Wherefore if God by his spirit haue wrought in you sorrow for sinne in any small measure , though not in as great measure as you desire , you haue no cause to complaine : and in that you are grieued with a godly sorrow for your sinnes , it is a good token of the grace of God in you . Timoth. Surely this is a great comfort you giue me , God make me thankefull for it . And I pray you more plainly shew me the state of your life till this houre , that I and all other may take warning by it . Euseb. That which may doe good vnto other men I will neuer conceale , though it be to my perpetuall shame . As I was conceiued and borne in sinne , so my parents brought me vp in ignorance , and neuer shewed me my shame , and miserie by Gods law : & liued a long time , euen as a man in a dead sleepe or trance , and in trueth I liued as though there were neither heauen nor hell , neither God nor deuil . And the deuill himselfe ( as I nowe perceiue ) did often perswade my secure conscience that I was the child of god , & should be saued as well as the best man in the world : and I yeelded to his perswasion , and did verily thinke it : so that when the preacher for wickednes & securitie denoūced Gods iudgements and hel fire , I haue said vnto my neighbours that I hoped I should be saued , and he should goe to hell : and when I was asked whether I could keep all the commandements of the law , I said that I could : and beeing asked whether I neuer sinned , I said I thought that otherwhiles I did ; but for them which were but fewe , I hoped God would haue mercie , and haue mee excused , and all my neighbours were glad of my company , they spoke wel of me , and I was taken for an honest man , when as indeede , before God I was a vile beast , & the child of wrath , inspired with the spirit of the deuil continually . Wel , after I heard the Law preached , & I saw and remembred many fearfull iudgements of God vpon men , whome I in reason thought were as good men as I , then I began to consider mine owne estate , and to perceiue my sins , and my cursednes , and vpon a time aboue all other , the curse of the lawe made me inwardly afraide , and my flesh then began to tremble and quake : then I could not sleepe in the night season ; I was afraid of euery thing . If I were in my house , I thought the house would fall on my head : if abroad , I thought euery crannie of the earth would open it selfe wider and swallowe me . I started at euery straw and at the moouing of a flie : my meat was loathsome vnto me , and I thought I was not worthie of so good a creature of God , and that God might iustly turne it to my bane : the griefe of my heart for my life past made me shed abundance of teares : and vpon that I remembred in Dauids Psalms , that his teares were his drinke , and that he did wet his bed with teares . And nowe the deuill changed both his coate and his note , and in fearefull manner cryed in my eares , that I was a reprobate , his childe : that none of Gods children were as I am , that this griefe of my soule was the beginning of hell . And the greater was my paine , because I durst not open my minde vnto any for feare they should haue mocked me , and haue made a iest of it . Wherefore I was faine to goe to a godly learned preacher ; I shewed mine estate vnto him ; after I had cōtinued with him the space of two or three daies , I receiued comfort both by the promises of mercie , which hee shewed me in the booke of God , and by his feruent , godly and effectuall praiers : and I thanke God euer since I haue had some assurance ( in spite of the deuil ) that I doe appertaine to the kingdome of heauen , and am nowe a member of Iesus Christ , and shall so continue for euer . Timoth. How know you that God hath forgiuen your sinne ? Euseb. Because I am a sinner and he is both able and willing to forgiue me . Timoth. I grant that he is able to forgiue you , but how knowe you that he● will● you know your sinnes are very great . Euseb. I graunt : but Christs passion is far greater : and although my sinnes were as red as scarlet and as purple , yet they shall be as white as snowe , and as soft as wooll . Timoth. Oh but you haue sinned very often . Euseb. Tell me not I pray you what I haue done but what I will doe . Timoth. What will you doe ? Euseb. By Gods grace it is my full purpose , and my earnest prayer to God is , hereafter to take better heed , and to amend my former life . Timoth. Is that enough thinke you ? Euseb. What lacketh ? Timoth. The fauour and mercie of God , that may cleane forsake you . Euseb. Nay , that I will neuer grant : for I am certainly perswaded of the fauour and mercie of God euen to the saluation of my soule . Timoth. Oh shewe me that , that is the thing I earnestly desire , to be assured of Gods speciall goodnes , euen by your experience . Euseb. According as God hath giuen me to feele the same , so wil I shewe it you . And first of al the dealing of God towards me is a good argumēt to me . In the first commandement , God hath commanded me to take him to be my God , and in the Lords prayer he teacheth me to call him father : he hath created the world generally , and euery creature particularly for man , and so for me , to serue for my commoditie , necessitie , & admonition . Also he hath made me for his owne image , hauing a reasonable soule , bodie , shape , where hee might haue made me a Toad , a Serpent , a swine , deformed , franticke . Moreouer , he hath wonderfully preserued me in my infancie , childhood , youth , middle age hitherto from manifold dangers and perils : all which doe confirme in me a perswasion of Gods fatherly loue : and that I should not doubt hereof : where I might haue beene borne of Turkes , loe it was the will of God , that I should be borne of Christian parents , and be brought into Gods Church by baptisme , which is the Sacrament of adoption , and requireth faith , as well of the remission of my sinnes as of sanctification , and holinesse to be wrought of God in me by his grace and holy spirit : where I might haue beene borne in an ignorant time and religion , God would that I should be borne in these daies and in this countrie where is more knowledge reuealed then euer was here or in many places els is . Where I might haue beene of a corrupt iudgement , and intangled with many errours of Papistrie , and of the Familie of Loue , and of the schisme of Browne , by Gods goodnes my iudgement is reformed , and he hath lightened mine eies to see , and my heart to imbrace his sincere trueth . By all which things I doe confirme my faith of this , that God alwaies hath bin , is , and will be for euer my father , and at my departing forth of this worlde will giue me the crowne of euerlasting glorie . Secondly , when as man is euermore doubting of the promises of God be they neuer so certaine , God of his infinit mercie to preuent al occasions of doubting , promiseth to giue his own spirit as a pledge , pawne , or earnest pennie vnto his children of their adoption , & election to saluation . Nowe , since it pleased God to call me from hypocrisie to be a member of his Church , I feele that in my selfe which I neuer felt or heard of before . In times past , I came to praiers and to the preaching of gods word , euen as a Beare commeth to the stake ; nowe the word of God is meate and drinke to me , and praier is no burden vnto me , but my ordinarie exercise . If I rise in the morning I am not well till I haue praied and giuen thankes to God , if I do any thing , it commeth into my mind to pray . In my praiers I find great ioy and comfort and exceeding fauour of God , I neuer thinke I can wel take my rest , or doe any thing els except first I aske it at Gods hand in Christ. Lastly , when my mind and heart is wholly occupied in worldly matters , I am stirred vp , and as it were drawn to pray vnto god for the remission of my sins , and the assurance of my saluation , & in praier I haue had those grones which for their greatnes cannot be expressed . Now from whence commeth all this ? From the deuil ? No. In these actions I haue found him my enemie , and a continuall hinderer of them . For he by his craft when I haue beene heauie and weake , hath assailed to prouoke me to some sinnes whereunto my cursed nature was most giuen , and I hauing yeelded to him , haue beene so hardened & blinded by those sinnes , that for a time I haue made light account of the word of God and praier . Well then , peraduenture this came from mine owne selfe ? No neither . This cursed nature of mine hath beene more pleased and delighted with sinne , and with the pleasures of the world , then with such exercises , from which it draweth me and presseth me downe as lead . I cannot think that such a poysoning Cockatrice can lay such good egs , or that wilde crab trees ( such as all men are in Adam ) can bring foorth sweete fruites according to the will of God , except God plucke them forth of Adam , and plant them in the garden of his mercie , and stocke them , and graft the spirit of Christ in them . Wherefore these are the workes of Gods spirit , and my conscience is thereby certified that God hath giuen me the spirit of adoption , and therefore that his fauour and mercie shal continue towards me for euer . For the gifts of God are without repentance , and whome God once loueth , him hee loueth for euer . Thirdly , there be certaine fruits of Gods children which I find in me by which I am confirmed in Gods fauour . S. Iohn in his first Epistle saith , that hereby we know that we are translated from death to life because we loue the brethren . Truely I feele in my heart a burning loue towards them which are good Christians , though I neuer knew them nor saw them , and I am very desirous to doe any good for them : and if drops of my heart blood would doe them good they should haue them . Moreouer , I hate all sinne and wickednes with a bitter hatred , and I long to see the comming of my Sauiour Christ to iudgement , I am grieued and disquieted because I cannot fulfil the law of god as I ought , all which I haue learned forth of Gods word to be tokens of Gods children . And thus you see what euidence I haue to shewe that I am a true member of the Church militant , and in the fauour of God. Timoth. Haue you a steadfast faith in Christ , ( as these arguments seeme to prooue ) without all wauering , doubting , and distrusting of Gods mercy . Euseb. No , no. This my faith which I haue in Christ is euen fought against with doubting , and euer assailed with desperation , not when I sinne only , but also in tentations of aduersitie , into which God bringeth me to nurture me & to shewe me mine owne heart , the hypocrisie and false thoughts that there lie hidde , my almost no faith at all , and as little loue● euen then happely when I thought my selfe most perfect of all : for when temptations come I cannot stand , when I haue sinned faith is feeble , when wrong is done vnto me I cannot forgiue , in sickenesse , in losse of goods , in all tribulation I am vnpatient , when my neighbour needeth my helpe that I must depart with him of mine owne , then loue is cold . And thus I learne and feele that there is no power to do good but of god only . And in al such tēptations my faith perisheth not vtterly , neither my loue and consent to the law of God : but they be weake , sick , wounded , and not cleane dead . As I dealt with my parents being a childe , so nowe deale I towards God my louing father . When I was a childe my father and mother taught me nurture and wisdome , I loued my father and all his commandements , and perceiued the goodnes he shewed me , that my father loued me , and all his precepts are vnto my wealth and profit , and that my father commandeth nothing for any need he hath thereof , but seeketh my profit onely , and therefore I haue a good faith vnto all my fathers promises , and loue all his commandements , and doe them with good will , and with good will goe euery daie to the schoole : And by the waie happely I sawe a company plaie , and with the sight , was taken and rauished of my memorie , and forgot my selfe , and stood and beheld , and fell to plaie also forgetting father and mother , and all their kindnesse , all their Lawes , and mine owne profit also . Howbeit , the knowledge of my fathers kindnes , the faith of his promises , and the loue that I had againe vnto my father , and the obedient minde were not vtterly quenched , but laie hidde , as all things doe when a man sleepeth or lyeth in a trance . And as soone as I had played out all my lusts , or else by some had beene warned in the meane season , I came againe to my olde profession . Notwithstanding many tentations went ouer my heart , and the law as a right hangman tormented my conscience , and went nie to perswade me that my father would thrust me away , and hang me if he catched me , so that I was like a great while to run away , rather then to returne to my father againe . Feare and dread of rebuke , and of losse of my fathers loue , and of punishment , wrastled with the trust which I had in my fathers goodnes , & as it were gaue my faith a fall . But I rose againe as soone as the rage of the first brunt was past , and my mind was more quiet . And the goodnesse of my father and his olde kindnesse came vnto my remembrance , either by mine owne courage , or by the comfort of another . And I beleeued that my father would not put me away or destroy me : and he hoped that I would doe no more so . And vpon that I gote me home againe dismayed , but not altogether faithlesse : the old kindnes would not let me despaire , howbeit all the world could not set mine heart at rest , vntill the paine had beene past , and vntill I had heard the voice of my father , that all is forgotten . Timoth. Seeing that you haue thus plainely and truely shewed the weaknes of yours , and consequently of all mens faith , shewe me I pray you how by the weaknes of faith a Christian is not rather discomforted then comforted , and assured of his saluation . Euseb. God doth not so much regard the quantity of his graces as the truth of them , hee approueth a little faith if it bee a true faith : yea , if faith in vs were no more but a grame of mustard seede ( which is the least of all other seedes ) it should be effectuall , and God would haue respect vnto it . The poore diseased begger with a lame hande , hauing the palsie also , is able neuerthelesse to reach out the same and receiue an almes of a King : and so in like manner a weake and languishing faith is sufficiently able to reach out it selfe , and to apprehend the infinite mercies of our heauenly king offered vnto vs in Christ. Faith in the 3. of Iohn , is cōpared vnto the eie of the Israelite , which although it were of dimme sight , or looked a squint , yet if it could neuer so little behold the brasen serpent , it was sufficient to cure the stings of the fierie serpents , and to saue life . Timoth. Seeing that you satisfie me in euery point so fully , shew me I pray you , whether a man may be wicked and haue faith , and whether faith entring expelleth wickednesse . For I haue heard some say , that a man might beleeue the word of God , and yet be neuer the better in his life , or holier then before he was . Euseb. Many there are which when they heare or read of faith , at once they consent thereunto , and haue a certaine imagination and opinion of faith : as when a man telleth a storie , or a thing done in a strange land that pertaineth not to them at all ; which yet they beleeue and tell vs a true thing , and this imagination or opinion they call faith . Therfore as soone as they haue this imagination or opinion in their hearts , they say , verely , this doctrine seemeth true , I beleeue it is euen so : then they think that the right faith is there ; but afterward when they feele in themselues no manner of working of the Spirit , neither the terrible sentence of the Law , and the horrible captiuitie vnder Sathan , neither can perceiue any alteration in themselues , and that any good workes followe , but finde they are altogether as before , and abide in their olde estate , then thinke they that faith is not sufficient , but that workes must be ioyned with faith to iustification : but true faith is onely the gift of god , & is mightie in operation , euer working , beeing full of vertue : it renueth man , and begetteth him a fresh , altereth him , chaungeth him , and turneth him altogether , into a newe creature and conuersation : so that a man shall feele his heart cleane chaunged , and farre otherwise disposed then before , and hath power to loue that which before he could not but hate , & delighteth in that which before he abhorred , and hateth that which before he could not but loue . And it setteth the soule at libertie , and maketh her free to follow the will of God , and is to the soule as health to the bodie . After that a man is pined with long sicknes , the legges can not beare him , he cannot lift vp his hands to help him , his tast is corrupt , sugar is bitter in his mouth , his stomack lōgeth after slubbersauce & swash , at which a whole stomacke is ready to cast his gorge : when health commeth she changeth and altereth him cleane , giueth him strength in all his members , lust and will to do of his own accord that which before he could not do , neither could suffer that any man should exhort him to doe , and hath now lust in wholsom things , and his members are free and at libertie , & haue power to do all things of his owne accord which belong to a sound and whole man to do . And faith worketh in the same maner , as a tree brings forth fruit of his own accord : and as a man need not bid a tree bring forth fruit , so is there no law put to him that beleeueth and is iustified through faith , to force him to obedience , neither is it needefull . For the Law is written and grauen in his heart , his pleasure is daily therein , & as without commandement euen of his own nature he eateth , drinketh , seeth , heareth , talketh , goeth : euen so of his own nature without any compulsion of the law , he bringeth forth good works : and as a whole man whē he is a thirst tarieth but for drinke , & when he hungreth abideth but for meat , & then drinketh and eateth naturally : euen so is the faithfull euer a thirst , and an hungred after the will of God , and tarieth but for an occasion : & whensoeuer an occasion is giuen he worketh naturally the will of God. For this blessing is giuen them that trust in Christs bloode , that they thirst and hunger to doe Gods wil. He that hath not this faith , is but an vnprofitable babler of faith and works , and neither wotteth what he bableth , nor whereunto his words tende . For he feeleth not the power of faith nor the working of the spirit in his heart , but interpreteth the Scriptures which speak of faith and works after his owne blind reason , and foolish fantasies , not hauing any experience in himselfe . Timoth. Euery member of Christs congregation is a sinner , and sinneth daily , some more , and some lesse : for it is written , 1. Ioh. 1. If we say we haue no sinne we deceiue our selues , and the truth is not in vs. And Paul Rom. 7. That good which I would , that doe I not : but that euill which I would not , that doe 1. So it is not I that doe it ( saith he ) but sinne that dwelleth in me . So the Christian man is both a sinner and no sinner : which how it can be , shew it me by your experience . Euseb. I beeing one man in substance and two men in qualitie , flesh and spirit , which in me so fight perpetually the one against the other , that I must goe either backward or forward , and cannot stand long in one estate . If the spirit ouercome in tentations , then is she stronger and the flesh weaker . But if the flesh get a custom , then is the spirit none otherwise oppressed of the flesh , then as though she had a mountaine on hi● backe , and as we sometime in our dreames thinke we beare heauier then a milstone on our breasts : or when we dreame now and then that we would runne away for feare of some thing , our legges seeme heauier then lead : euen so is the spirit oppressed and ouerladen of the flesh through custome , that shee struggleth and striueth to get vp , and to breake loose in vaine , vntill the God of mercie which heareth my groane through Iesus Christ , come and loose her with his power , and put something on the backe of the flesh to keepe her downe , to minish her strength , and to mortifie her . So then no sinner I am if you regard the Spirit , the profession of my heart towarde the Lawe of God , my repentance and sorrow that I haue both because I haue sinned , and am yet full of sinne , and looke vnto the promises of mercie in our Sauiour Christ , and vnto my faith . A sinner am I if you looke to the frailtie of my flesh which is a remnant of the old Adam , and as it were the stocke of the olde oliue tree , euer and anon when occasion is giuen , shooting forth his braunches , leaues , budde , blossome , and fruit also : which also is as the weaknesse of one which is newly recouered of a great disease , by the reason whereof all my deedes are imperfect , and when occasions be great I fall into horrible deedes , and the fruit of the sin which remaineth in my members breaketh out . Notwithstanding , the Spirit leaueth me not , but rebuketh me , and bringeth me home againe vnto my profession , so that I neuer cast off the yoke of God from off my necke , neither yeelde vp my selfe vnto sinne to serue it , but fight a fresh , and beginne a newe battaile . And I had rather you should vnderstand this forth of the Scriptures , by the example of Ionas and the Apostles . Ionas was the friend of God , and a chose● seruant of God , to testifie his will vnto the world . He was sent from the land of Israel , where he was a Prophet , to goe amongst an heathen people and the greatest citie of the world , then called Niniue , to preach that within fourtie daies they should be destroied for their sinnes : which message the free will of Ionas had as much power to doe as the weakest hearted woman in the world had power , if she were commanded to leape into a tubbe of liuing snakes and adders : as happily if God had commanded Sara to sacrifice her sonne Isaac , as he did Abraham , shee would haue disputed with God , ere shee had done it , a● though shee were strong enough . Well , Ionas hartened by his owne imagination , and reasoning after this manner ; I am here a Prophet vnto Gods people the Israelites : which though they haue Gods word testified vnto them daily , yet despise and worship God vnder the likenesse of calues , and after all manner of fashions saue after his owne word , and therefore are of all nations the worst and most worthie of punishment . And yet God for loue of a fewe that are among them , and for his names sake spareth and defendeth them : how then shall God take so cruell vengeance on so great a multitude of them to whome his name was neuer preached , and therefore are not the tenth part so euill as these ? If I therefore shall goe preach , I shall lie and shame my selfe and God too , and make them the more to despise God. Vpon this imagination he fled from the presence of God , and from the countrey where God is worshipped . When Ionas entred into the ship , he laid him downe to sleepe , for his conscience was tossed betweene the commandement of God which sent him to Niniue , and his fleshly wisdome which disswaded and counselled him to the contrarie , and at last preuailed against the commandement , and caried him another way as a shippe caught betweene two streames ( as the Poets faine the mother of Meleager to be betweene diuers affections ; while to auenge her brothers death she sought to slay her owne sonne ) whereupon for very paine and tediousnes he lay down to sleepe to put the commandement out of mind , which did so gnaw and fret his conscience : as also the nature of all the wicked is , when they haue sinned in earnest , to seeke all meanes with ryot , reuell , and pastime to driue the remembrance of sinne forth of their hearts , as Adam did to couer his wickednes with aprons of figleaues . But God awoke him out of his dreame , and set his sinnes before his face : for when the lot had caught Ionas , then be sure that his sinne came to remembrance againe , and that his conscience raged no lesse then the waters of the sea . And then he thought , he onely was a sinner , and thought also that as verily as he had fled from God , as verily God had cast him away : for the sight of the rod maketh the naturall child not onely to see and acknowledge his fault , but also to forget al his fathers old mercy and goodnes . And then he confessed his sinne openly , and of very desperation to haue liued any longer he had cast himselfe into the sea betimes , except they would be lost also : for all this God prouided a fish to swallow Ionas . When Ionas had beene in the fishes bellie a space , the rage of his conscience was somewhat quieted , and he came to himselfe againe , and had receiued a little hope , and the qualmes and pangs of desperation which went ouer his heart were halfe ouercome : then he praied to God , and gaue thanks vnto him . When Ionas was cast vpon the land againe , then his will was free , and he had power to goe whither God sent him , and to what God commanded him , his owne imagination laid apart : for he had beene at a new schoole , and in a furnace where he was purged of much refuse & drosse of fleshly wisdom which resisted the wisdome of God. For as farre as we be blind in Adam we cannot but seeke and will our owne profit , pleasure , and glorie : and as farre as we be taught in the spirit , we cannot but seeke and will the pleasure of God onely . Then Ionas preached to Niniue , and they repented : then Ionas shewed again his corrupt nature for all his trying in the Whales bellie . He was so displeased because the Niniuites perished not , that he was wearie of his life , and wished death for very sorrow , that he had lost the glorie of his prophecying , in that his prophecy came not to passe , but he was rebuked of God , as in his prophecie you may read . The Apostles , Christ taught them euer to be meeke and to humble themselues : yet oft they striued among themselues who should be greatest : the sons of Zebede would fit one on the right hand of Christ , the other on the left . They would pray that fire might descend from heauen and consume the Samaritans . When Christ asked , Who say men that I am ? Peter answered , Thou art the sonne of the liuing God , as though Peter had bin as perfect as an angel . But immediatly after when Christ preached vnto them of his death and passion , Peter was angrie and rebuked Christ , & thought earnestly that he had raued , and not wist what he had saide : as at another time in which Christ was so feruently busied in healing the people , that he had no leasure to eate , they went out to hold him , supposing that he had bin beside himselfe . And one that cast forth diuels in Christs name they forbad , because he waited not on them , so glorious were they yet . And though Christ taught alway to forgiue , yet Peter after long going to schoole , asked whether men should forgiue seuen times , thinking that eight times had beene too much . And at the last supper , Peter would haue died with Christ , but yet within few houres after he denied him both cowardly and shamefully . And after the same manner , though he had so long heard that no man must auenge himselfe , but rather turne the other cheeke to the smiter againe , yet when Christ was in taking , Peter asked whether it were lawfull to smite with the sword , and taried no answer , but laide on rashly . So that although we be once reconciled to God , yet at the first we be but children and young schollers , weake and feeble , and must haue leisure to grow in the spirit , in knowledge , loue , and deedes thereof , as yong children must haue time to grow in their bodies : and so in like manner the sting of the serpe●● is not pulled out at once , but the poison of our nature is minished by little and little , and cannot before the houre of death be wholly taken away . Timoth. I perceiue by your godly discourse , the manifold conflicts between the flesh and the spirit , and that the flesh is like to a mightie gyant , such a one as was Goliah , strong , lustie , stirring , enemie to God , confederate with the deuill : & the spirit like to a little child , such a one as was little Dauid , new borne , weake and feeble , not alwaies stirring : now then what meanes doe you vse to weaken the flesh , and strengthen the spirit ? Euseb. I vse to tame my flesh with praier and fasting , watching , deedes of mercie , holy meditations and reading the Scriptures , and in bodily labour , and in withdrawing all manner of pleasures from the flesh , and with exercises contrarie to the vices which I finde my bodie most inclined to , and with abstaining from all things that encourage the flesh against the spirit : as reading of toyes and wanton bookes , seeing of playes and enterludes , wanton communication , foolish iesting , and effeminate thoughts and talking of couetousnesse , which Paul forbiddeth , Eph. 5. magnifying of worldly promotions . If these will not mortifie my flesh , then God sendeth me some troubles , and so maketh me to grow and waxe perfect , and fineth and trieth me as golde in the fire of tentations and tribulations . Thus very often he maketh me to take vp my crosse and nayleth my flesh vnto it , for the mortifying thereof . Marke this , if God send thee to the sea , and promise to go with thee , he wil raise vp a tempest against thee , to prooue whether thou wilt abide his word , and that thou maist feele thy faith and weaknesse , and perceiue his goodnes : for if it were alwaies faire weather and thou neuer brought into such ieopardie , whence his mercie onely deliuereth thee , thy faith should be onely a presumption , & thou shouldest be euer vnthankfull to God , and mercilesse vnto thy neighbour . If God promise riches , the way thereupon is pouertie : whome he loueth , him he chasteneth : whome he exalteth , he casteth downe : whome he saueth he first damneth : he bringeth no man to heauen , except he send him to hell first : if he promise life , he slayeth first : when he buildeth , he casteth downe all first : he is no patcher ; he cannot abide another mans foundation : he will not worke till all be past remedie , and brought to such a case that men may see how that his hand , his power , his mercie , his goodnes , his truth hath wrought altogether : he will let no man be partaker with him of his praise and glorie : his works are wonderfull and contrarie to mans workes ; who euer ( saue he ) deliuered his owne son , his onely sonne , his deere sonne , his darling vnto the death , and for his enemies , to win his enemies , to ouercome them with loue , that they might see loue and loue again , and of loue likewise to doe to other men , and to ouercome them with well doing ? Ioseph saw the sunne and the moone and seuen starres worshipping him , neuerthelesse ere that came to passe God laide him where he could see neither sunne , nor moone , neither any starre of the skie , and that many yeares , and also vndeserued , to nurture him , to make him humble and meeke , and to teach him Gods waies , and to make him apt and meete for the roome and honour againe he came to it ; that he might be strong in the spirit to minister it well . God promised the children of Israel a land with riuers of milke and honie , yet he brought them forth the space of fourtie yeares into a land wherein no riuers of milke and honie were , but where so m●ch as a drop of water was not , to nurture and teach them as a father doth his sonne , and to doe them good at the latter ende , to subdue their cankred nature , to make them strong in the spirit to vse his benefits aright . Lastly , God promised Dauid a kingdome , and immediatly stirred vp Saul against him to persecute him , and to hunt him as men doe hares with gray-hounds , and to ferret him out of euery hole , and that for the space of many yeares , to turne him , to make him to mortifie his lusts , to make him to feele his owne diseases : in fine , to make him a good man , and a good king . Timoth. But how if it come to passe that you be tempted to any great sinne , and the flesh ouercome the spirit , in what case are you then ? Euseb. There is no bodie here but you and I , and I take you to be a Christian and a faithfull friend : therefore I will shew a little of my experience . The last yeare by reason of the dearth , I and my familie were put to great pinches , and most commonly we had nothing but bread and water : hereupon I bethought me how I might get somewhat to relieue my familie : it came into minde that in our towne a rich man had a great flocke of sheepe , and that I might take one of them without any hurt of him . I was very loath at the first : but because there was such great stealing of sheepe , and I was in extremitie , in the night I went among his sheepe and tooke a lambe , and I tolde my familie that it was giuen me : I presently killed it , the skinne and the entralles I buried in my backside , the flesh we dressed by quarters , and did eate it with thanksgiuing ( as my manner is ) but surely very coldly , and me thought my praier was abominable in Gods sight . After I had thus done : we fared well for the space of two daies , but I felt my heart hardned , and my lippes were almost locked vp , that I could not as I was woont praise the Lord. The third night after , I went with a quiet conscience ( me thought ) to my bed , and then I slept soundly till three of the clocke in the morning , but I dreamed that one came to carrie me to prison , vpon that on a sudden I awaked , and being afraid looked about me , and fell to consider why I should be afraid , and I remembred that I had sinned against God by robbing my neighbour : O then my feare increased , and I thought that hell gaped to deuoure me , and the law looked vpon me with such a terrible countenance , and so thundered in mine eares , that I durst not abide in my bed , but vp and to goe . Then the deuill assayled me on euery ●ide , to perswade that God had cast me away : saying , they that be Gods , haue power to keep his laws , thou hast not , but breakest them : th●rfore thou art a cast-away and a damned creature , and hell gapeth and setteth open his mouth to deuoure thee . And I thought with my selfe that I had beene alwaies a ranke hypocrite : for as the clowdes of the ayre doe couer the sunne , so that sometimes a man cannot tell by any sense that there is any sunne , the clowdes and winds hiding it from our sight : euen so my cecitie and blindnes , and corrupt affections , and the rage of my conscience did so ouershadow the sight of Gods seed in me , & so ouerwhelme his spirit , as though I had bin a plaine reprobate . And thus it came to passe that Dauid making his praier to God according to his own sense and feeling , but not according to the truth ; desired of God to giue him againe his spirit . Which thing God neuer doth indeede : although he made me to thinke so for a time : for alwaies he holdeth his hand vnder his children in their falls , that they lie not still as other doe which are not regenerate . I beeing thus turmoyled and stung with the conscience of sinne and the cockatrice of my poisoned nature , hauing beheld her selfe in the glasse of the righteous law of God , there was no other salue or remedie but to runne to the brasen serpent Christ Iesus which shed his blood , hanging vpon the crosse , and to his euerlasting testament and mercifull promise , that was shedde for me for the remission of my sinnes , therefore I got me speedily into a close corner in my house , and there vpon my face groueling , I confessed my sinne and praied a●ter this manner in effect . Father , what an horrible monster am I ? What traytor ? What wretch and villaine ? Thy mercie is wonderfull , that hell hath not deuoured me hauing deserued a thousand damnations . I haue sinned , I haue sinned against thy godly , holy , and righteous law , and against my brother by robbing him , whome I ought to loue for thy sake as dearely as my selfe : forgiue me father for thy sonne Christ his sake , according to thy most mercifull promises and testament : forget not good Lord thy old mercies shewed vpon me , let them not at this time in me be quite remooued . On this manner praying I continued many houres , and God which is neere to all them that call vpon him , heard me , eased my paine , and assured me of the remission of my sinne . After presently , for the more easing of my conscience I went to my neighbour , and betweene him & me vpon my knees confessed my fault with teares , desiring him to forgiue me , and I would ( as Gods law requireth ) restore that which I stole , fourefold : he ( I thanke him ) was contented and tooke pitie on me , and euer since hath been by Gods mercie my good friend . So by little and little , God restored me to my first estate : but ( me thinkes ) I haue not that feeling which I had before , and haue beene worse euer since : God of his great mercie amend me , and increase his graces in me . Timoth. But I pray you , what thinke you , wil not God condemne his owne elect children if they sinne ? Euseb. No , for the ground-worke of our saluation is laid in Gods eternall election , and a thousand sinnes in the world , nay all the sinnes in the world , nay all the deuils in hell cannot ouerthrow Gods election . And it may be that sinnes doe harden our hearts , weaken our faith , make sad the spirit of God in vs : but take away faith , or altogether quench the spirit , they cannot . God condemneth no man for his sinnes , if he be adopted in Christ. For then Ioseph , Abraham , Dauid , Peter , Marie Magdalene , should be condemned . God is like a father : and a father if his child be sicke , and therefore be froward , and refuse and cast away his meate , and hauing eaten it spew it vp againe , and in his ●it be impatient , and raue , and speake euill of his father , yet I say the father will not cast him forth of his doores , but pitieth him , and prouideth such things as may restore him to health , and when he is whole remembreth not his disordered behauiour in his sicknes . Timoth. What meanes doe you finde most effectuall to strengthen your faith , to increase Gods graces in you , and to raise you vp againe when you are fallen ? Euseb. Surely I haue very great comfort by the Sacrament of the Lords Supper : for whereas I am spiritually diseased , and am prone and readie to fall , and am most cruelly oftentimes inuaded of the fiend , the flesh , and the law , when I haue sinned , and am put to flight , and made to runne away from God my father : therefore hath God of all mercie and of his infinite pitie and bottomlesse compassion set vp his Sacrament as a signe vpon a high hill , whence it may be seene on euery side farre and neere , to call againe them that be runne away . And with this Sacrament he ( as it were ) clocketh to them , as a hen doth for her chickens , to gather them vnder the wings of his mercy : and hath commaunded his Sacrament to be had i●● continuall vse , to put vs in minde of his continuall mercie laid vp for vs in Christ blood , and to witne●●e and te●tifie it vnto them , and to be the seale thereof . For the Sacrament doth much more liuely print the faith , and make it sinke downe into the heart then doe bare wordes onely . Now when the words of the testament and promises are spoken ouer the bread ( this my bodie that was broken for you : this is my bloode that was shed for you ) they confirme the faith ; but much more when the Sa●rament is seene with the eies , and the bread broken , the wine powred out & looked on : & yet more when I taste it & smell it : As you see when a man maketh a promise vnto another with light words betweene themselues and so they departed , he to whome the promise is made beginneth to doubt whether the other spake earnestly or mocked , and doubteth whether he will remmber his promise to abide by it or no. But when any man speaketh with aduisemēt , the words are more credible : & if he sweare , it confirmeth the thing more , and yet the more if he strike hands , if he giue earnest , if hee call record , if he giue hand writing & seale it : so is he the more and more beleeued , for the heart gathereth : lo , he spake with aduisement , deliberation and good sadnesse , he clapped hands , called record , and put to his hand and seale : the man cannot be so faint without the feare of God as to denie all this : shame shall make him abide his promise , though hee were such a man as I could not compell him , if hee would denie it . And thus we dispute : god sent his sonne in our nature , & made him feele our infirmities , and named his name Iesus , that is a Sauiour , because he should saue his people from their sinnes , and after his death he sent his Apostles to preach these glad tydings , to thrust them in at the eares of vs , & set vp a Sacrament of them to testifie them and to seale them , and to thrust them in , not at the eares onely by rehearsing the promises of the testament ouer its neither at our eies only in beholding it , but beat them in through our feeling . tasting and smelling also , and to be repeated daiely and to be ministred to vs. He would not ( thinke we ) make halfe so much a do with vs if he loued vs not , and would not haue his Sacrament to be a witnesse and testimonie betweene him and vs , to confirme the faith of his promises that wee should not doubt in them , when we looke on the seales of his obligations wherewith he hath boūd himselfe : and this to keepe the promises and couenants better in mind , and to make them the more deepely to sinke into our hearts , and bee more earnestly regarded . Timoth. Considering that this which you say is too plaine , great shame it is that there is such neglect of the Sacrament as there is , and that it is so seldome vsed : but surely want of faith and the securitie which ouerspreadeth this our countrie is the cause of it , the Lord if it be his will remooue the same . Now let me heare a little how you lead your life , and haue your conuersation among men ? Euseb. I haue my conuersation among men as sincere as I can in righteousnes and holines , which is after Gods commandements : our Sauiour saith , Let your light so shine before men , that they may see your good workes , and glorifie your father which is in heauen . Timoth. It is but a dim light which we can carrie before men , and small are our good workes , and to be esteemed of no value : if wee were preachers or rich men , or noble men , then we might saue soules , giue good counsell , helpe many by your almes , but you and I are poore men , of base birth , and of lowe degree , how can we then doe any good workes ? Euseb. As touching good workes by that measure of knowledge that god hath giuen me , I thinke that all workes are good which are done according to the obedience of Gods law in faith and with thanksgiuing to God , and with a minde desirous of his glorie alone , and I thinke that I or any man els in doing them please God whatsoeuer I doe within the lawe of God , as when I make water . And trust me if either wind or water were stopped , I should feele what a pretious thing it were to doe either of both , and what thankes ought to bee giuen God therefore . Moreouer , I put no difference betweene workes , but whatsoeuer commeth into my hands that I doe as time , place , and occasion giueth , and according to my degree . For as touching to please God there is no worke better then other : God looketh not first on my workes as the worlde doth , or as though he had neede of them : but God looketh first on my heart what faith I haue to his word , how I beleeue him , trust him , and howe I loue him , for his mercie that he hath shewed to me , hee looketh with what heart I worke , and not what I worke , how I accept the degree he hath put me in , not of what degree I am . Let vs take example . You are a minister and preach the word , I am a kitchin boy , and wash my masters dishes . Of the Ministery harke what the Apostle saith : If I preach I haue naught to reioice in , for necessity is put vpon me : If I preach not the gospel ; as who should say , God hath made me so , woe is to me if I preach not . If I do it willingly ( saith he ) then I haue my reward : that is , then I am sure that Gods spirit is in me , and that I am elect to eternall life . If I doe it against my will , the office is committed to me , that is , I doe it not of loue to God , but to get a liuing thereby , and for a worldly purpose , and had rather otherwise liue : then doe I that office which God hath put vpon me , but doe not please God. So then if you preached not , or in preaching had not your heart aright , you minis●er the office , and they that haue the spirit of God heare his word , yea , though it were spoken by an Asse , and the woe belongeth to you : but and if you preach willingly with a true heart and conscience to God , then you shall feele the earnest of eternal life , and the working of the spirit of God in you , and your preaching is a good worke in you . Now I that minister in the kitchin , and am but a kitchin boy , receiue all things at the hand of God , know that God hath put me in such an office , submit my selfe to his wil , and serue my master , not as a man but as Christ himselfe , with a pure heart according as Paul teacheth me , putting my trust in God , & of him seeke my reward . Moreouer , there is not a good deede done , but mine heart reioyceth therein , yea , when I heare that the word of God is preached by you and see the people turne vnto God : I consent to this deede , my heart breaketh out in me , yea it springeth and leapeth in my breast that God is honoured , and in my heart I do the same that you doe with the like delectation and feruency of spirit . Now he that receiueth a Prophet , in the name of a prophet , receiueth a prophets reward , that is , hee that consenteth to the deede of a prophet and maintaineth it , the same hath the spirit and earnest of euerlasting life , which the prophet hath , and is elect as the prophet is . Now if we compare worke to worke , there is a difference betwixt washing of dishes , and preaching the word of God : but as touching to please God none at all . For neither that nor this pleaseth God , but as farre forth as God hath chosen a man , and hath put his spirit in him , and purified his heart by faith and trust in Christ. As the scriptures call him carnall which is not renued by the spirit and borne againe in Christs flesh , & all his works like , euen the very motions of his heart & mind , as his learning , doctrine , and contemplation of hie things , his preaching , teaching , and studie in the scripture , building of Churches , founding of Colledges , giuing of almes , and whatsoeuer he doeth , though they seeme spiritual , & after the law of God neuer so much : So contrariwise hee is spirituall which is renued in Christ , and all his workes which spring from faith seeme they neuer so grosse , as the washing of the disciples feete done by our Sauiour Christ , & Peters fishing after the resurrection , yea deedes of matrimony are pure spirituall if they proceede of faith , and whatsoeuer is done within the lawes of god though it be wrought by the body , as the wiping of shoes and such like , howsoeuer grosse they appeare outwardly , yet are sanctified . Timoth. What bee the speciall things in which you leade your conuersation ? Euseb. One thing is the reading of the scripture . Timoth. It is dangerous to read the scriptures , you that haue no learning may easily fall into errors and heresies . Euseb. As he which knoweth his letters perfectly , and can spell , cannot but read if he be diligent : and as he which hath cleere eies without impediment or let , and walketh thereto in the light and open day , cannot but see , if hee attend and take heede : euen so I hauing the profession of my Baptisme onely written in my heart , and feeling it sealed vp in my conscience by the holy Ghost , cannot but vnderstand the scripture , because I exercise my selfe therein , and compare one place with another , and marke the manner of speech , and aske here and there the meaning of a sentence of them that bee better exercised then I : for I feele in my heart , and haue a sensible experience of that inwardly , which the spirit of God hath deliuered in the scriptures . So that I find mine inward experience as a commentarie vnto me . Timoth. We are all baptized , belike then we shall all vnderstand the Scripture . Euseb. But alas very fewe there be that are taught and feele their ingrafting into Christ , their iustification , their inward dying vnto sinne and liuing vnto righteousnesse , which is the meaning of their Baptisme . And therefore we remaine all blind generally , as well the great Rabbins which brag of their learning , as the poore vnlearned lay man. And the scripture is become so darke vnto them , that they grope for the doore and can finde no way in , and it is become a maze vnto them in which they wander as a mist , or as ( as wee say ) led by Robbin goodfellow . And their darknes cānot comprehend the light of the Scriptures , but they read them as men doe tales of Robbin hood , as riddles , or as olde Priests read their Ladies Mattins which they vnderstoode not . And vntill a man be taught his Baptisme , that his heart feele the sweetnes of it , the scriptures are shut vp from him , and so darke that hee could not vnderstand it , though Peter , Paul , or Christ himselfe did expound it vnto him , no more then a man starke blind can see though thou set a candle before him , or shew him the sunne , or point with thy finger vnto that thou wouldst haue him looke vpon . As for heresie there is no danger if a man come to the scripture with a meeke spirit , seeking there to fashion himselfe like vnto Christ , according to the profession and vowe of his baptisme : but contrariwise he shall there find the mightie power of God to alter and change him in the inner mā by little and little , till in processe he be ful shapen after the image of our Sauiour in knowledge and loue of all trueth , and power to worke thereafter . Heresies spring not of Scripture , no more then darkenesse of the Sunne , but are darke cloudes which spring out of the blinde hearts of hypocrites giuen to pride and singularitie , and doe couer the face of the Scripture , and blind their eies that they cannot behold the bright beames of the scripture . Timoth. By this I also can gather that the Papists which cannot reade the Scriptures , except they fall into errors , haue not the spirit of Christ working in them , and teaching them , but the lying spirit of Antichrist the deuill , & that if God would giue them any true feeling , and open their eies , they would quite change their mindes . But what other exercises haue you ? Euseb. Praier and thanksgiuing to God. For God hath promised very boūtifully vnto them which praie in trueth , and it is one of the greatest comforts I haue at all times . Againe , God which commanded me not to steale , commandeth me also to praie , and his will is , that one commandement should bee as well kept as another : and therefore I am perswaded that condemnation will befall a man as well for the one as for the other . And that prayer ought to bee continually euen in euery busines a man doth , me thinketh it most agreeable to Gods will. For if I should come into my neighbours house and take his goods , and vse them , not borrowing them , or asking any leaue , they would lay handes on me , and make me a theefe . The worlde , and all the things in the world are the Lords , not mine : so then if I shall daily vse them , neuer seeking to the Lord by praier for the vse of them , before God I am an vsurper , nay a ranke theefe , & therefore I desire of God hartely that I may vse all his good creatures with feare and reuerence ; and that I may sanctifie his name in them , which Paul sheweth me to be done by the word of God and praier , the word shewing me the lawefull vse of his creatures : praier obtaining at Gods hands , that I may vse them aright . If this practise were vsed of men in their professions & callings , I am perswaded there would be a thousād vices cut off which in men abound , and are committed without shame . Timoth. I think the rest of your Christian exercises be the practising of the Commandements of the lawe . Euseb. Yea they are indeede . Timoth. Me thinkes it is an hard point of the law for a man to loue his enemie . Euseb. It is indeede : yet in the faithfull it will be so : for they haue in their hearts a perswasion , that wheras they are damned in themselues , yet in Christ the mercie of God is most plentifull to their saluation , and al this God confirmeth and sealeth vnto them by his holy spirit , and therefore they cannot but loue God againe , and that with a feruent loue euen aboue all things in the world , and so they loue all Gods creatures , and euen their enemies , because they beare the image of God whome they loue : like as I haue a friend & loue him , I loue all of his name , all his kinred , and all that appertain vnto him . And by the way , here is a good way to know whether we haue faith or not● though faith onely iustifie and make the mariage betweene our soule and Christ , and is properly the marriage garment , yea , and the signe Tau , that defendeth vs from the smiting and power of euill angels , and is also the rocke on which Christs church is built , and standeth against all weather of wind and tempest : yet is faith neuer seuered from hope and charitie : then if a man will be sure that his faith is perfect , let him examine himselfe whether he loue the law : and in like manner if he will know whether he loue the law , that is , loue God and his neighbour , then let him examine himselfe whether he beleeue in Christ onely for the remission of sinne , & obtaining the promises made in the Scripture . And euen so let him compare his hope of the life to come with faith , and loue , and to the hatred of sinne in his life , which hatred the loue of the law ingendreth in him . And if they accompanie not one another all three together , then let him be sure all is but hypocrisie . Timoth. Yet by your leaue faith cannot make a man iust before God without hope and charitie : then they also with faith hath some stroke in iustification . Euseb. I answer , though they be inseparable , yet I praise God I doe conceiue how these three haue three separable and sundrie offices . Faith , which onely is an vndoubted and sure affiance in Christ , and in the Father through him , certifieth the conscience that the sinne is forgiuen , and the damnation of the law taken away . And with such perswasions mollifieth the heart and maketh it loue God againe and his law . And as oft as we sinne , faith onely keepeth , that we forsake not our profession , and that loue vtterly quench not , and hope faile , and onely maketh the peace againe : for a true beleeuer trusteth in Christ alone , and not in his owne workes , nor ought els for the remission of sinnes . The office of loue is to powre out againe the same goodnes that it hath receiued of God vpon her neighbour , to be to him as it feeleth Christ to be to it selfe . The office of loue is onely to haue compassion , and to beare with her neighbour the burden of his infirmities . 1. Pet. 4. Loue couereth the multitude of sinnes : that is to say , considereth the infirmities , and interpreteth all to the best , & taketh for no sinne at all a thousand things , of which the least were enough ( if a man loued not ) to goe to law for , and to trouble and disquiet an whole towne , and somtime a whole realme too . The office of hope is to comfort in aduersitie , and to make patient that we faint not , nor fall downe vnder the crosse , or cast it off our backes . Thus these three inseparable haue separable offices and effects , as heate , and drines , beeing inseparable in the fire haue yet their separable operations , for drines onely expelleth the moystnes of all that is consumed by fire , and heate onely destroieth the coldnes . And it is not all one to say , the drines onely , and the drines that is alone , neither is it all one to say , faith onely , and faith that is alone . Timoth. You are to be commended , you are so perfect in these high points of religion , but I know you speake of experience , for in you faith and hope towards God , and charitie towards your neighbour are inseparable . Euseb. I require no commendations : shame and confusion befall me eternally , that all glorie may be vnto God. Timoth. But let vs talke on further of our duties which wee must performe if we wil liue Christian like among men . And I pray you tel me what do you meane that you giue so much vnto the poore , considering you are so poore your selfe , I speake my conscience if you had ability , you would do more then an hundred of those rich men doe . Euseb. God knowes my heart , it is a hell vnto me to see my brother for whom Christ shed his blood , to want , if I haue any thing in the world to giue him . Among Christian men , loue maketh all things common : euery man is others debter , and euery man is bound to minister to his neighbour , & to supplie his neighbours lacke of that wherewith God hath indued him . Christ is Lord ouer all , and euery Christian is heire annexed with Christ , and therfore Lord ouer all , and euery one is Lord of whatsoeuer another hath : if then my brother or neighbour neede , I haue to helpe him : and if I shewe not mercie but withdraw my hands from him , then rob I him of his own , & am a theefe . A Christian man hath Christs spirit : now Christ is mercifull , if I shall not bee mercifull , I haue not Christs spirit : if I haue not Christs spirit then am I none of his . And though I shewe mercie vnto my brother , yet if I doe it not with such burning loue as Christ did it vnto me , I must knowledge my sinne and desire mercie in Christ. Timotheus . If a man must be franke and free , then a man must giue of his owne stocke to the poore members of Christ , and diminish his own substance . Euseb. Yea indeede ( if neede so require ) wee are made stewards of those goods which God hath giuen vs , shall a steward take all vnto himselfe without reproofe ? I am sure that they which were conuerted at Peters first Sermō after Christs ascension , diminished their substance when they sold them and gaue them to the poore . I am sure that the Churches which were in Macedonia , which sent reliefe vnto their Churches euen aboue their abilitie , they being in extreame pouertie did diminish their possessions : and God graunt our conuersatiōs may be like theirs . And that we should be like them , their examples of great compassion are recorded in the scriptures . Timoth. Many of vs haue our selues , wife , children , father , mother , & kinsfolke to relieue , so that it will be heard to deale after this manner . Euseb. Had not these men so ? yea , I warrant you had they . And the want of loue which you deeme of , the Gospell of Christ knoweth not , that a man should begin at himselfe , and then descend I wot not by what steps . Loue seeketh not her owne profit , but maketh a man to forget himselfe , and turne his profit to another man , as Christ sought not himselfe or his owne profite but ours . This tearme ( my selfe ) is not in the gospell , neither yet father , mother , sister , brother , kinsman , that one should in loue bee preferred before another . The loue that springeth out of Christ excludeth no man , neither putteth difference betweene one another . In Christ we are all of one degree without respect of persons . Notwithstanding though a Christian mans heart be open to all men● and receiueth all men , yet because his abilitie of goods extendeth not so farre , this prouision is made that euery man should care for his owne houshold● as father , mother , thine elders that haue holpen thee , wife , children , and seruants . When a man hath done his dutie to his houshold , and yet hath further aboundance of the blessing of God , that he oweth to the poore that cannot labour , and cannot get work , & yet are destitute of friends ; to the poore I meane which he knoweth , and to them of his owne parish . For that prouision ought to be had in the Church , that euery parish prouide for the poore . If his neighbours which he knoweth be serued , then is he a debter to the brethren a thousand miles off , if he heare of their necessitie and haue himselfe any plentie : yea , to the very Infidels he is a debter if they neede , ●s farre foorth as he doeth not maintaine them against Christ. Thus is euery man that needeth my helpe my father , mother , sister , and brother in Christ : euen as euery man that doth the will of the father , is father , mother , sister , and brother vnto Christ. Timoth. Now ye somewhat perswade me of that which me thought at the first blush , was against common sense . Euseb. By Gods grace I will perswade you more yet . Howe if our Sauiour Christ Iesus should now dwell vpon the earth in pouertie and want , coulde not you be contented to bestowe halfe your goods on him ? Timoth. Halfe my goods ? Nay truely all : and my heart blood : for I know if I should loose my li●e for him , I should saue it . Euseb. Very wel , Christ is al in al. Euery Christian man to another is Christ himselfe , and whatsoeuer is done to the poore , is done to Christ himselfe , and therefore your neighbours neede hath as good right in your goods as hath Christ himselfe which is heire and Lord ouer all . And looke what you owe to Christ , that you owe to your neighbours neede : to your neighbour owe you your heart and life , and whatsoeuer you haue or can doe . Timoth. We need not giue our reliefe except the poore require it . Euseb. Aske or not , if they want , you are bound to releiue them ; As Christ loued you , so loue them . Christ loued you being his enemie , when I am sure of it you neuer asked remission of sinnes . Timoth. We neede not releeue them often , neede we ? Euseb. Yes , as long as you are able , and as oft as they want . If Christ should forgiue vs but once , we should come short of heauen . Timoth. The world is full of naughtines , and lewd people take pleasure in doing wrong , and in slandering , & in hindering their brethren : how can you liue among them in quietnes , doe you vse to giue like for like ? Euseb. No , you must vnderstand that there be two states or regiments in the world , the kingdome of heauen which is the regiment of the gospell : and the regiment of the worlde , which is the temporall kingdome . In the first state there is neither father nor mother , neither master , mistresse , maid , nor seruant , nor husband , nor wife , nor Lord , nor subiect , nor inferiour , but Christ is all , & each to other is Christ himselfe , there is none better then ot●er , but al alike good , all brethren , and Christ only is Lord ouer all neither is their any other thing to doe , or other lawe , saue to loue one an other as Christ loued vs : in the temporall regiment , is husband , wife , father , mother , sonne , daughter , mistris , maid , manseruant , subiect , Lord ? Nowe euery person is a double person , and vnder two regiments : In the first regiment I am a person of mine owne selfe vnder Christ and his doctrine , and may neither hate nor be angrie , and much lesse fight or reuenge : but must after the example of Christ , humble my selfe , forsake and denie my selfe , and hate my selfe , and cast my selfe away , and bee meeke and patient , and let euery man goe ouer me , and tread me vnder foote , and doe me wronge : and yet I am to loue them , and pray for them , as Christ did for his crucifiers : for loue is all , and whatsoeuer is not of loue , is damnable and cast forth of that kingdome . In the temporall regiment thou art a person in respect of another , thou art husband , father , mother , daughter , wife , Lord , subiect , and there thou must doe according to thine office . If thou be a father , thou must doe the office of a father and rule , or else thou damnest thy selfe : thou must bring all vnder obedience , whether by faire meanes or by foule : thou must haue obedience of thy wife , of thy seruants , and of thy subiects : if they will not obey in loue , thou must chide , fight , and correct , as farre as the lawe of God and the lawe of the land will suffer thee . Nowe to the purpose : whether a man may resist violence , and defend or reuenge himselfe : I say nay , in the first state where thou art a person for thy selfe alone , and Christs Disciple , there thou must loue and of loue doe , studie , and enforce : yea and suffer all things ( as Christ did ) to make peace , that the blessing of God may come vpon thee , which saith , Blessed are the peacemakers for they shall be the children of God. If thou suffer and keep peace in thy selfe onely , thy blessing is the possession of this world : but if thou so loue the peace of thy brother that thou leaue nothing vndone or vnsuffered to further it , thou shalt possesse heauen . But in this worldly state where thou art no priuate man , but a person in respect of other , thou must , and art bound vnder paine of damnation to execute thine office . Of thy seruants thou must exact obedience , and must not suffer thy selfe to be despised . If thou art a ruler , thou must take , imprison , and sley too , not of malice and hate to reuenge thy selfe , but to defend thy subiects and to maintaine thine office : the ruler must not oppresse his subiects with rents , fines and customes , at all : neither pill them with taxes , and such like to maintaine his own lusts : but be louing and kinde vnto them as Christ was to him : for they be the price of his blood . I will shewe my minde more plainely by one example . You are in your fathers house among your brethren and sisters , there if one fight with another , or if any doe you wrong , you may not reuenge or smite , for that pertaineth to the father only . But if your father giue you authoritie in his absence and command you to smite , if they will not bee ruled but abuse you , then you are another person . Notwithstanding , yet you haue not put off the first person , but are a brother still , and must euer loue & prooue all things to rule with loue : but if loue will not serue , then you must vse the office of another person , or sinne against your father . Euen so when you are a temporall person you put not off the spirituall : therefore you must euer loue , but when loue will not helpe , you must with loue execute the office of the temporall person . You must loue your neighbour in you heart , because he is your brother in the first state ; yet you must obey your ruler who hath power ouer you , and when neede requireth at his commandement you must goe with the Constable or like officer and breake open your neighbors dore , if he will not open it in the Kings name : yea if hee will not yeeld in the Kings name , you may smite him to the ground till he be subdued , and look● what harme he getteth , that be vpon his owne head . Timoth. I vnderstand you well . As I am a member of the spiritual bodie of Christ , I must in all my conuersation follow him with patience , meeknes , & long suffering , ouercomming other mens euils with well doing : yet if the hurt be greater then I can beare , I must take a new person on me , and if I bee a ruler , with loue seeke amendment : if a subiect , then in the feare of God , cōplaine to my ruler . But further I pray you soyle me this doubt . If I shall be taken for a souldier , me thinkes that I should then shake off all loue and meeknes , and then I could not practise this Christian rule . Euseb. Yes , if our Queene ( God saue her grace ) should send you on warfare into another countrie , you must obey at Gods commandement , and goe and auenge your princes quarrell , which you know not but that it is right . When you come thither , remember the two states in which you are : and knowe that in the first state , that is , the regiment spiritual , you must loue them with whom you fight , and that they are your brethren bought with Christs blood , as well as you , and for Christs sake hate them not , yet as you are in the second state a souldier at your princes commaundement you must fight against them , and maintaine your princes quarrel , & bring them vnder her power : & therwithall be content with your princes wages , neither desire your aduersaries life or goods , saue to aduantage your prince . So then a souldier neede not cast away meekenesse , for hee may fight with his enemie and sley him , and yet loue him . Timoth. Another thing I would know of you , which now commeth to my minde , I haue a Landlord , he seemeth to be a very good man , he countenanceth all the good preachers in our countrie , and hee rideth vsually ten miles to heare sermons : I holde of him a house and a little land , not scarse enough to finde my poore familie : my lease is come out , and I haue taken a newe lease , but I haue paied such a great fine , and my yearely rents are so racked , that I feare I and all my housholde are like to begge our bread : this is it disquieteth me , and almost maketh me at my wits ende , what is your counsell and aduise ? Euseb. Surely , it maketh my heart to bleed to see how many men bragge of the gospell , and yet what little fruite the gospell hath in them , and what little loue they shew , euen they which abound in rents and lands . My poore aduise is this , that you would with patience depend vpon Gods prouidence . It is said , Blessed are the meeke for they shall inherit the earth . Then let all the worlde studie to doe you wrong , yea , let them studie to bring you to extreame miserie , & do it too : yet if you be meek , you shall haue foood and raiment enough for you and yours . And no doubt , God ( who is alwaies true of his promise ) shall raise vp some to helpe you . And my counsel is that you giue your Landlord now and then a capon , now a pigge , now a goose ; and if you be able ● lambe or a calfe , and let your wife visit your landladie now and then with spiced cakes , with apples , peares , cherries , and such like : and be you readie with your oxen , or horses , fiue or sixe times in the yeare , to fetch home their wood● to plow their land , then no doubt God may soften their hearts and mooue them to haue some pitie and compassion on your poore estate . Timoth. I haue done all this . Nay ( may it be spoken betweene you and me ) I am at commaundement , and am as a drudge to them , to doe their busines , and to leaue my owne vndone , and yet haue neither meate , drinke , nor money . Euseb. More is the pitie . But remember that they which cannot come to see men deale vprightly in the world , yet doe in their hearts hunger and thirst after this righteousnes , are pronounced blessed . Timoth. To let this passe : shew me one rule how I might generally in all matters behaue my selfe among men , and then for this time I will cease to trouble you . Euseb. Aske your owne conscience what you may or ought to doe . Would you men did so with you ? Then doe you it . Would not be so dealt with ? Then doe it not . You would not that men should doe you wrong and oppresse you . You would not that men should doe you shame and rebuke , he on you , kill you , hire your house from you , or tice your seruant away , or take against your will ought that is yours . You would not that men should sell you false ware , when you put them in trust to make it readie , or to lay it ought for you : and you would not that men should deceiue you with great othes , swearing th●t to be good which is indeede very nought : you would not that men should sell you ware that is nought , and too deare , to vndoe you : doe no such thing then vnto your neighbours , but as loath as you would be to buie false ware , & too deare , for vndoing your selfe : so loath be you to sell false ware , or too deare , fo● vndoing your neighbour . And in all cases how glad would you be to be holpen , so glad be to helpe your neighbour . So in all things aske your conscienc● what is to be done betweene your neighbour and you , and she will teach you . But because you are wearie of reasoning I will also ende . Desiring God to increase in vs his heauenly graces , as faith , and repentance , and loue , according to his good pleasure . Amen . The assertion . A Reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome : and a Papist by his religion cannot goe beyond a Reprobate . The first argument . HE which may in truth be made partaker of the chiefe points of the Popish religion , may be made partaker of all : but a Reprobate may be made partaker of the chiefe poin●s of the Popish religion : therefore a Reprobate may be made partaker of all . The proofe of the Argument . THe proposition is plaine , and euery Papist will graunt it : all the controuersie is of the assumption : wherefore I prooue it thus : The Sacrament of Pennance ( as they call it ) is one of the chiefe things in the religion of the Church of Rome : for it is such a Sacrament , a that by the power & efficacy of it , the blood of Christ is deliuered to vs to wash away our sins : & they say b it hath such vertue that the kingdome of heauen is promised to it in the Scriptures , and that it is not regeneration , but an healing of a man regenerate , and that it pardoneth sinne , as baptisme . And as touching Contrition , Papists write , c it hath power to doe away sinne , and to obtaine pardon at Gods hand : the same they speake of Confession , which they say deliuereth from death , openeth paradise ; and giueth hope of saluation : and hereby it may appeare , that pennance is one of the greatest points of the popish religion . But a reprobate may be truly made partaker of the popish sacrament of penance , and indeede performe all in it . There be three parts of penance , Contrition of the heart , Confession of the mouth , Satisfaction in the deede . All these three Iudas performed : first , he had Contrition : for when he saw that our Sauiour was condemned , d then he saw his owne finne , and was stricken with a griefe for his owne treacherie , and repented , and presently after he e confessed his sinne openly vnto the chiefe Priests and Elders . Also he made Satisfaction , when he brought againe the thirtie pieces of siluer which he tooke to betray his master . Againe , Contrition of the heart is the ground of penance : and Papists say , it is not an act of the holy Ghost f but an act of mans free wil proceeding from it : and therefore a reprobate may haue it . And as for Satisfaction , if a reprobate cannot doe it by himselfe , yet he may performe it by another : for so they say g that one may satisfie by anoth●r : wherefore for any thing I can see , a reprobate may haue all that is contained in the popish sacrament of penance . Faith is another of the chiefest points , that is in the religion of the Church of Rome , for h they say , it is the foundation and ground worke of Iustification . But reprobates may haue that faith which they meane . For they say , that it is nothing els , but i a gift of God , and a certaine light of the minde , wherewith a man beeing enlightened giu●th sure , and certen assent to the reuealed word of God. And the Rhemists say , it is onely an act of the vnderstanding : and Andradius saith , that Faith is onely in generall actions , and cannot come to the particular applying of any thing : now all this reprobates may haue , k for their minds are inlightned to know the truth , and to be perswaded of it , and therefore they haue this act of the vnderstanding : & this is a generall faith : yea the deuill himselfe can doe thus much , who beleeueth and trembleth . And their implicite faith which saueth the lay man , what reprobate cannot haue it ? for there is nothing els required , but to beleeue as the Church beleeueth , though he know not how the Church beleeueth . And the Papists themselues say as much : for their l Councels hold , that a wicked man and an heretike may haue confidence in Christ , and that an heathen man , by the naturall knowledge of God , and by the workes of creation , might haue faith , and in a generall maner beleeue in Christ. The second argument . THat religion whose precepts are no directions to attaine peace of conscience , leaueth a man still in a damnable case : but the precepts of the religion of the Churc● of Rome , are not directions to attaine peace of conscience , therefore it leaueth a man in a damnable case : which if it be true , a reprobate may be as sound a professour of ● as any other . The proofe . THe proposition is certen : because as long as any man hath his conscience to accuse him of sinne before God , he is in state of damnation , as a Saint Iohn saith : If our heart condemne vs , God is greater then our heart , & knoweth all things . And this is peculiar and proper to the elect children of God , b to receiue these gifts and graces from God , c the enioyning of which , bringeth peace of conscience . True it is indeede , that reprobates receiue many graces and gifts at Gods hand , but they are no other then such as may be ioyned with the trembling of the conscience , as the deuill is said to beleeue , but withall to tremble . The assumption ( namely , that the religion of the church of Rome can not pacifie the conscience ) may be easily prooued on this wise . A man whose conscience must be truely quieted , must first of all be truely humbled : d Come vnto me ( saith our Sauiour Christ ) all ye which are wearied and burdened , and I will ease you . Whereby it appeareth , that they who are to haue their consciences refreshed in Christ , must first of all be afflicte● with the sense of Gods iudgement : yea they must be pressed downe to helward with the weight and burden of their sinnes , that they may see , and from their hearts confesse , that in themselues there is no way to escape damnation . e The good Phisitian Christ Iesus cannot heale vs before he hath lanced our woundes to the very bottome : he neuer can finde any of his sheepe before they be quite lost : he neuer powreth into vs the liuing waters of his spirit , before we be barren and drie ground void of all moysture , and that man must condemne himselfe , that would not haue Christ to pronounce sentence of damnation against him . Now , this true humiliation of a sinner can not be wrought in any mans heart by the religion of the Church of Rome . True and sound humiliation is wrought by two means : first , by making a man to see the greatnes of his sinne and wickednesse : secondly , by making him to acknowledge , that he is destitute , and quite bereft of all goodnes . For if a man either see not the greatnes of his sinne , or haue confidence of any thing in himselfe , he can not be humbled : but neither of these two things are performed in the church of Rome . As touching the first , the Romish religion is so farre from amplifying & enlarging the greatnes of mens sinnes , that it doth extenuate them , and lessen them out of measure : for it maketh some sinnes to be venial , f when as the least sinne that can be against Gods law deserueth damnation , g it teacheth that lesser sinnes are done away by an humble accusation of a mans selfe , by saying the Lords praier , by knocking vpon the breast , and by such like : the greater sinnes may be done away by almes deeds , and such like satisfactions . But how can any sinne be great , that may be done away with such easie and sleight meanes ? Furthermore it teacheth , that euill thoughts and desires , and motions of the heart without consent are no sinnes : and this opinion cutteth off all true humiliation : for Paul neuer repented , before he vnderstood the meaning of the last commaundement , and perceiued thereby , that the desires and lusts of his heart , to which he did not yeeld his consent , were sinnes damnable before God , and knowing this , he then saw himselfe to be most miserable , and renouncing his owne righteousnes , he sought for righteousnes in Christ. Lastly , i it teacheth , that originall sinne is done away in Baptisme , and that it is the least sinne of al other . What is this but to extenuate mans corruption , for whē the roote of corruption is taken away , and it is made so little a sinne , actuall sinnes cannot be taken for such heinous matters . And for the second point , the Church of Rome doth too too much extoll the power of man , and his naturall strength . k It saith , that all actions of men vnregenerate are not sinnes , and that originall sinne needeth no repentance , l that a man hath some freewill to doe spirituall things , that m a man by meere naturals may loue God aboue all things , feare God , beleeue in Christ , if we respect the very act of the worke , n that the Gentiles might gather out of philosophie knowledge sufficient for saluation , o that a man without the helpe of the holy Ghost , may performe things acceptable to God , p that the minde of man vnderstandeth of it selfe many things which be spirituall and heauenly , q that a man regenerate may fulfill the whole law of God : that a man may prepare himselfe to receiue grace , and after preparation merit grace at Gods hand : that he may doe workes of supererogation , &c. By this it appeareth that the church of Rome ascribeth too much to man , r which in himselfe is onely and altogether euill , dead in sinne , chained vp in miserable bondage vnder Sathan the prince of darknes : and therefore it is euident , that all the preaching that is vsed in that church , will not humble a sinner , and make him deny himselfe , and therefore their preaching may peraduenture benumme a corrupt conscience and make it secure , but it cannot pacifie the troubled conscience , nor disquiet it by the threatning of the law , that by the promises of the gospel it may be quieted . Againe , s this religion teacheth , that a man must doubt of his saluation as long as he is in this life : behold a Racke or gybbet erected by the Church of Rome , for the tormenting of tender consciences : for when a man doubteth of his saluation , he also doubteth of Gods loue and mercie to him : and he which doubteth of Gods loue , cannot loue God againe : for how can any man loue him of whose good will he doubteth : and when a man hath not the loue of God in him , he hath no grace in him , and therfore his conscience must needs be defiled , and voyd of true peace , yea he must needes be a wicked man , and that t saying of Salomon must needes agree to him : The wicked flieth when no man pursueth ( by reason of the guiltines of his conscience ) but the godly is bold as a Lyon. Againe , u Blessed is the man ( saith Dauid ) whose sinnes are pardoned : where he maketh remission of sinnes to be true felicitie : now there is no true felicitie but that which is enioyed , and felicitie can not be enioyed , vnlesse it be felt , and it cannot be felt vnlesse a man know himself to be in possession of it , and a man cannot know himselfe to be in possession of it , if he doubt whether he hath it or not : and therefore this doubting of the remission of sinnes is contrarie to true felicitie , and is nothing els but a torment of the conscience . For a man cannot doubt whether his sinnes be pardoned or not , but straite way ( if his conscience be not feared with an hote yron ) the very thought of his sinne will strike a great feare into him : for the feare of eternall death , and the horror of Gods iudgements will come to his remembrance , the cōsideration of which is most terrible . Vndoubtedly , this religion must needs be comfortlesse . Alas poore soules , we are no better then passengers in this world , our way it is in the middle of the sea , where we can haue no sure footing at all , and which way soeuer we cast our eyes , we see nothing but water , euen opening it selfe to deuoure vs quicke : the deuill and our rebellious flesh raise vp against vs infinite thousands of tempests & stormes to ouerthrow vs : but behold , God of his great & endles mercie hath brought vs to Christ , as to a sure anchor-hold : he biddeth vs to vndo our gables , & fling vp our anchors within the vaile , and fasten them in Christ : we doe it as we are commaunded : but a sister of ours ( I meane the Church of Rome ) passing in the ship with vs ( as it seemeth ) who hath long taken vpon her to rule the helme , dealeth too too vnkindly with vs : she vnlooseth our anchors , and cutteth in pieces our gables , she telleth vs that we may not presume to fastē our anchor on the rock : she will haue vs freely to roue in● the middle of the sea in the greatest fogges and the fearefullest tempests that be : if we shall follow her aduise , we must needes looke for a shipwracke : for the least flaw of wind shall ouerturne vs , and our poore soules shall be plunged in the gulfes of hell . Lastly , Iustification by works causeth trouble and disquietnes to the conscience . No mans conscience can be appeased , before Gods wrath be appeased , and Gods wrath can not be appeased by any workes : for the best works the regenerate can doe , are imperfect , and are stained with some blemish of corruption , as may appeare both in the prophet Esay , & in Paul , both which had a great misliking of that good which they did , because it was mingled with sinne . And againe , euery man is bound by dutie to keepe the whole law , so that if a man could keepe it perfectly , he should doe no more then he is by dutie inioyned to doe : and therefore he which looketh to merit eternall life at Gods hand by keeping the law , trusteth but to a broken staffe , and is like the bankrout , that will pay one debt by another : for by his sinne , euery man is indebted to the Lord , and is bound to answer to the Lord the full punishment of all his sinnes : this debt , the Papist saith , we may discharge by obedience to the law , that is by a new debt , which we are as well bound to pay to our God as the former . To ende this point , let a man looke to be saued by works , and therefore let a man imploy himselfe to doe the best workes he can , yet he shall neuer come to know when he hath done sufficient to satisfie Gods wrath : and this vncertaintie , all his life , but especially in the houre of death , must needes disquiet him . And truly , when a man shall haue done many thousand workes , yet his heart can neuer be at quiet , as it appeareth in the yong man , who though he had laboured all his life to fulfill the law thereby to be saued , yet distrusting all his doings , he asketh further of our Sauiour Christ , what he might doe to be saued . Furthermore , it is the doctrine of the church of Rome , that there is nothing in the regenerate that God can hate : and that they are inwardly pure and without spot . A doctrine that will make any Christian conscience despaire . For if a man shall fall to examine himselfe , he shall find a that he is solde vnder sinne , b compassed about of sinne , c he shall see his particular sinnes to be as the haires of his head : at the sight and feeling of which , he shall finde that there is much matter in him worthie of hatred and damnation too . He beeing in this case , will beginne to doubt whether he be the child of God or not : and perseuering in this doubting , he shall be driuen to despaire of Gods loue towardes him , considering that he cannot find any such purenesse in himself as the doctrin of the church of Rome requireth . Lastly , experience it selfe teacheth that the Romish religion can bring no peace to the conscience , in that some for the maintaining of it haue despaired . As Francis Spira , who against his owne conscience hauing abiured the truth ; and subscribed to the doctrine of the Romish Church , most fearefully despaired of his saluation : which could not haue beene if that doctrine had beene agreeable to Gods word which is spirit and life to the receiuer . For the same cause Latomus a doctor of Louane despaired , crying that he was damned , because he had opposed himselfe to the knowne truth . This also befell Gardner at his death , as the booke of Acts and Monuments declareth . The third argument . THat religion which agreeth to the corruption of mans nature , a Reprobate may truly professe it : the religion of the Church of Rome agreeth to the corruption of mans nature : therefore a reprobate may truly professe it . The proofe . I Neede not stand to prooue the proposition , the assumption is rather to be confirmed : which first I will prooue by induction of particulars . First , that a man should be iustified by works , is an opinion setled in nature , as may appeare in them that crucified our Sauiour Christ : for when they were pricked in their hearts at Peters sermon , b they saide , Men and brethren , what shall we doe to be saued ? and this said the yong man before named , not what should I beleeue , but what should I doe to be saued . So then in them it appeareth , that it is a naturall opinion of all men to thinke that they must be saued by doing of somewhat . A Papist will say , though this be naturall thus to thinke , yet it may be good : for there is some goodnes in nature . I answer that the wisdome of the flesh is enmitie to Gods wisdome , Rom. 8.7 . and a●l men by nature are nothing but flesh : for naturally they are the children of wrath . Secondly , the worshipping of god in images , is a great matter in the Church of Rome : but this manner of worshipping is nothing but a worke of the flesh , which thus I prooue : b Idolatrie is naturall , and a worke of the flesh ; but to worship God in images , is idolatrie . The children of Israel when they erected the golden calfe● they did commit idolatrie , and yet they did not worship the calfe it selfe , b●● God in the calfe . For when the calfe was made , they c proclaimed an holy day , not to the calfe , but to the Lord. And Baal , that detestable idol , was nothing but the image of God , as appeareth in Hosea the prophet . At that day , saith the lord , thou shalt calme no more Baal . It remaineth therfore , that to serue God in an image , is a work of the flesh , and altogether agreeth to the vile corruption of nature . Thirdly , d pride , and a desire to be a aduanced aboue other , is a naturall corruption : to this agreeth the Popes primacie , his double sword , and triple crown : yet the outragious pomp of that seate is as a paire of bellowes to kindle the concupiscence , and to make the hidden sparkes of pride to breake out into a great flame . Fourthly , Doubting of Gods prouidence & mercie is a naturall corruption in all men : to this agreeth , and from hence issueth that foolish and vaine opinion , concerning doubting of our saluation , and of the remission of sinnes . Fiftly , selfe-loue , and selfe-liking are naturall corruptions : to this agreeth that doctrine of the Papists , not ouermuch to abase our selues , but to maintaine freewill by nature , and to thinke that we haue so much goodnes , that we are able to prepare our selues to receiue , and in some sort to merit grace . Sixtly , idlenes and riotousnes is a naturall corruption , and to it very fitly answereth the great number of feasts , of holy daies , of halfe holy daies which the Church of Rome vseth . Seuenthly , Couetousnes is a naturall corruption , and to the feeding of this vice serueth Purgatorie , a fire of great gaine , which in very truth , if it had not burned very hot , the fire in the Popes kitchin had burned very colde : hitherto serue Pilgrimages , saying of Masses , and selling of pardons for money . Eightly , to be at libertie is the desire of nature : answerable to this is that opinion , that the spiritualtie is to be exempted from subiection to Magistrates . Ninthly , to commit adulterie is naturall : to this agreeth the Stewes , and the permission of simple fornication . Tenthly , ignorance is a filthy corruption in nature : this the Church of Rome maketh the mother of deuotion , and it is inioyned the lay man as a meanes of his saluation : for he must beleeue as the church beleeueth , he is not bound to know . XI . Infidelitie is naturall , and to this agreeth that they call vpon Saints and Angels , the Lord hauing commanded them to call vpon him in the name of Christ , what argueth this els , but hearts distrusting Gods goodnes , and guiltie consciences ? XII . Images in the Church of Rome came from infidelitie , because men in reason could not perswade themselues that God was present , vnlesse that were made manifest by some signe and image . Which thing the Israelites declared when they said to Aaron in the wildernes in Moses absence , Make vs gods to goe before vs. XIII . Satisfactions for sinne are naturall : for wicked e men when they haue offended God , they haue alwaies vsed some ceremonies to pacifie God with , which when they haue performed , then they thinke they haue done enough . XIV . The church of Rome saith , that the Scriptures are darke & obscure : the blind man findeth fault with the darknes of the sunne : If the Scriptures appeare to any to be obscure , the fault is not in the Scriptures , but in the blindnes of the minde of him which readeth and heareth them . XV. Lastly , pardons open a gap to all licentiousnes : therefore they agree to mans corrupt nature : for who almost will not sinne , when he may get a pardon for his sinnes , for a little peece of money , as twentie shillings or foure nobles ? And what is it but cosonage to sell pardons which shall be in force many yeares after the ende of the world as the Pope doth . It is naturall to a man to serue God in certaine ceremonies , without the power of godlines : and this seruice is prescribed by the religion of the Church of Rome , which standeth only in outward and corporall ceremonies , as the outward succession of Bishops , garments , vestures , gestures , coloures , choice of meat , difference of daies , times , and places , hearing , seeing , saying , touching , tasting , numbring of beads , gilding and worshipping of images , building Monasteries , rising at midnight , silence in cloysters , abstaining from flesh and white meat . Fasting in Lent , keeping Imber daies , hearing Masse and diuine seruice , seeing and adoring the bodie in forme of bread , receiuing holy water and holy bread , creeping to the crosse , carrying Palmes , taking ashes , bearing Candles , Pilgrimages going , censing , kneeling , knocking , altars , superaltars , candlestickes , pardons : In orders , crossing , annointing , shauing , forswearing marriage : In baptisme , salting , crossing , spatling , exorcising , washing of hands : At Easter , confession , penance , dirge , satisfaction , and in receiuing with beards new shauen , to imagine a bodie where they see none : and though he were there present to be seene , yet the outward seeing and touching of him , of it selfe without faith conduceth no more then it did the Iewes . At Rogation daies to carrie banners , to followe the Crosse , to walke about the fieldes : After Pentecost to goe about with Corpus Christi plaie . At Hollowmasse to watch in the Church , to say Dirge or commendation , and to ring for all soules , to pay tithes truly , to giue to the hie Altar . And if a man will be a priest , to say Masse and Mattens , to serue the Saint of that daie , and to lift well ouer the head . In sickenes to be anneled , to take his rites , after his death to haue funerall and Obites said for him , and to be rung for at his Funerall , moneths minde , and yeare minde . This is the summe of the catholike religion , standing in bodily actions , not in any motions or worke of the holy Ghost , working in the heart . The morall law containing perfect righteousnes , is flat opposite to man● corrupt nature : therfore whatsoeuer Religion shall repeale and make of none effect the commandements of the morall lawe , that same religion must needs ioyne hands with the corruption of nature , and stand for the maintenance of it . This doth the religion of the Church of Rome : it may be it doth not plainly repeale them , yet in effect it doth : a & if it shall frustrate but any one point of any one commandement , yea , the whole lawe thereby is made in vaine . 1. The first commandement requireth , that we haue the true Iehoua for our only God : Church of Rome maketh other gods beside this true God : it maketh the body of Christ to be god , because they hold it may bee in many places , in heauen , in earth at the same time , which thing is only proper to God. It maketh euery Saint departed to bee God , because it holdeth that Saints doe heare vs now being vpon the earth , & that they know our thoughts when we pray to them , which none but the true God can doe . It maketh the Pope to be God , and that in plaine words . b Pope Nicholas saith , Constat , summum Pontificem à pio principe Constantino Deum appellari : It is well known that the Pope of the godly prince Constantine was called God. Againe , in c the extra●agants of the same Cannon law it is written , Dominus Deus noster Papa , Our Lord God the Pope . And againe , d Christopher Marcellus said to the Pope , Tu es alter Deus in terris , Thou art another God vpon earth : and the Pope tooke it to himselfe . As the Pope in plaine wordes is made God , so the power giuen to him declareth the same . e He can make holy that which is vnholy , and iustifie the wicked and pardon sinnes : f hee may dispense contrarie to the saying of ●n Apostle : he can change the nature of things , and of nothing make somewhat . What is all this , but to place the Pope in Gods roome , and to robbe the Lord of his Maiestie ? Againe , the Church of Rome maketh Marie the mother of Iesus to bee as God. In the Breuiary reformed and published at the commandement of Pius the V. a shee is called a Goddesse , in expresse words : and she is further tearmed the Queene of heauen , the Queene of the world , the gate of heauen , the mother of grace and mercy : Yea shee is farre exalted aboue Christ , and he in regard of her is made but a poore vnderling in heauen : for papists in their seruice vnto her pray on this manner , saying : Shew thy selfe to be a mother : and cause thy sonne to receiue our praiers : set free the captiues and giue light to the blind . b Lastly , the very crosse is made as a God. For they salute it by the name of their only hope and pray it to increase iustice to the godly , and to giue sinners pardon . Wherfore the Church of Rome beside the one true God distinguished into three persons , the father , the sonne , and the holy ghost , maketh also many other , and so in trueth hath repealed his first commandement . And they haue very plainely repealed the second commandement , in that they teach it lawfull to make images of the true God , and to worship him in them . For the flat contrarie is the very scope of this commandement : namely that no image must be made of the true Iehoua : nor any worship be performed vnto him in an image : which appeareth thus . In Deutronomie Moses maketh a large Commentarie of this commandement , and this very point he sets down expressely , saying , take heed to your selues : for ye sawe no image in the day that the Lord spake vnto you in Horeb , out of the middest of the fire : that ye corrupt not your selues , and make you a grauen image , or representation of any figure , &c. His argument I set downe thus . As God appeared in mount Horeb , so he is to be conceiued and represented : but hee appeared in no image in mount Horeb , only his voice was heard : therefore he is not to be conceiued or represented in any image : but men are to be content , if they may heare his voice . Againe , that sin to which the people of Israel were specially giuen , euen that doth the Lord specially forbid : but to this were the people of Israel specially giuen , not so much to make images of false gods , as to make images of the true God , and to worship him in them : which I prooue thus . In the booke of Iudges it is said , that the children of Israel did wickedly in the sight of the Lord , and serued Baalim . Now these Baalims , what are they ? Surely Idols resembling the true God : as the Prophet Hosea declareth . And at that day saith the Lord , thou shalt call me Ishai , & shalt call me no more Baali . Here it appeareth that the Israelites meaning was not to worship a false god , but the true God in Baalim . And Aaron when he made the golden calfe proclaimed that the next day should be holy daie , not of any false god , but of the Lord that brought them out of Egypt . The prophet Esay after that hee had set forth Gods maiestie very worthily , he comes in with this conclusion : To whom thē will ye likē God ? or what similitude wil ye set vp of him ? which declareth that the Iewes after the maner of the Gentiles ran a whoring after Idols , that is , Images not only of false gods , but also of the true God. I conclude therefore as I began , that the Church of Rome , by maintaining images , hath repealed this commandement . Neither doth it shew lesse fauour to the third commandement : which also is repealed . First , in that they teach men to giue the glorie which is proper to God , to some thing els : it is proper to God after the daie of iudgement to bee all in all : this they giue to Marie , saying that shee is all in all . It is proper to Christ in respect of other creatures to be a light lightening all that come into the world , yet they pray to Marie to giue light to the blind . It is proper to Christ to be the redeemer of mankind , & this worke of redēption is ascribed to Marie , whome the Papists call their hope , their ioy , their med●atresse , a medicine for the diseased , a defence from the enemie , a friend in the houre of death . Againe , they make S. Martin a priest according to the order of Melchisedech , which is proper to Christ. Secondly , they hold that the people is to be barred from the reading of the Scriptures , vnlesse it be in an vnknowne tongue , and so they maintaine ignorance and the prophaning of Gods name , for the preaching of the word , and therefore also the hearing , learning , reading , searching of it , is the glorifying of the word , and so the glorifying of Gods name . The fourth commandement is repealed in that they require that their feast daies should be kept as solemnly as the Lords sabboth : For they must be kept in all honour and comlines : and men must rest from their labours , from morning to euening , as on the Sabboth : whereas contrariwise the Lord hath giuen permission to his seruantes to labour the sixe daies , so bee it , on the seuenth they will rest from the workes of their callings , and do the works of the spirit . They repeale the fift commandemēt in that they teach that their Cleargie hath an immunitie , & therfore is not bound to performe obedience to magistrates , for so they haue decreed , that Clearkes are to be iudged only of Bishops : & that they are only to reskue them from iniuries . Againe , that the Bishop must not be iudged of the secular power : and that the Pope himselfe oweth no subiection to Kings , Princes , Emperours , but hath power to make them , and to put them downe at his pleasure . But S. Paul for the maintaining of the fift commandement , bids euery soule be subiect to the higher powers : and therefore the pope with his cleargie ( as Chrysostome hath expoūded it ) must be subiect to ciuil magistrates , vnles they wil exclude themselues out of the number of men , for Paul speakes to all . Against the sixt commandement they haue decreed asyles for murderers , plainely permitting them which feare authoritie , to haue safetie in the lap of their mother the Church . Thus they annihilate Gods commandement , yea & more then this , whither tends all that they teach but to the very murdering of soules ? For example , saluation by works of grace , is one of their chiefe points . But that man that is perswaded that he must be saued by his workes , must also put his trust in them , and hee which trusteth to his workes is accursed before god . For cursed is that man that trusteth in man , whether it be himselfe or other . The seuenth Commandement is repealed diuers waies . First , in that they maintaine the occasions of Adulterie and fornication : namely , the vowe of single life both in men and women , when as they haue not receiued the gift from God to be continent : which gift when they want , and yet are bound to single life , they must needes breake out into much loosenes . This sinne made Mantuan , Palingenius and Petrarch to crie out against the Church of Rome . Againe , some Papists defend the toleration of the stewes in Rome , for the auoiding of greater euils . And in the Councell of Trent , chastitie and Priests marriage are made opposite , so that marriage with them is a filthie thing , although God hath ordained it for the auoyding of fornication in all . Furthermore , that which is most abhominable and prooues the Church of Rome to be an Antichristian Church : they maintaine marriages within the degrees forbidden both by the law of nature , & of gods word . For in the table of consanguinitie they which are placed in the transuerse vnequall line cannot marrie , because they are as Parents & children : yet if they be distant foure degrees on diuers sides from the common stock they may marrie togither by the Canon law . As for example , the graund vncle may marrie his sisters nephewes neece , a thing very filthy in nature , considering that a man cannot marrie with any honestie his sisters child . To goe further , by Gods word they which are distant foure degrees in the transuerse equall line , are not forbidden to marry togither , as cosin germanes . Thus the daughters of Zelophehad were married to their fathers brothers sonnes : this example ( as I take it ) may be a warrant of the lawfulnes of this marriage : Yet the Canon lawe vtterly condemnes this marriage of cosin germans , & the marriage of their children after thē , though they be eight degrees distāt . Thus the Church of Rome doth ouerthwart the Lord : where he giues libertie , they restraine it ; and when hee restraineth men , then they giue libertie . They repeale the 8. cōmandement by their spirituall marchandize in which they sel those things which are not to be sold , as Crosses to dead men , Images , praiers , the sound of bels , remission of sins , and the merits by which men may come to the kingdom of heauē : their shaueling priests wil do no duty without they be fed with money ; hence comes the prouerb , no penny no pater noster . They teach men to beare false witnes , and so to sinne against the ninth cōmandement , in that they holde that Marie is the Queene of heauen : whereas indeede shee is no Queene , but doth continually cast down her crown before Christ with the rest of the Saints . And a man may as well beare false witnes in speaking too much , as in speaking too little . In the tenth commandement the first motions that goe before consent are forbidden : otherwise there shall be no difference betweene it and the rest . For they also are spirituall , and forbid inward motions : but the difference is that they forbid only the motions that goe with consent . Nowe the papists say , that these motions are no sin properly vnles consent follow : and therefore they in expresse words repeale this commandement . For if concupiscence & the first motions be no sinnes properly , then there neede no prohibition of them . The fourth Argument . THat religion which is contrarie to it selfe , is onely a meere inuention of man : the religion of the Church of Rome is quite contrarie to it selfe : therefore it is onely an inuention of man : which if it be true , as well a Reprobate as any other may performe the things required in it . The Proofe . THe proposition is most true , because it is a priuiledge of Gods worde , & so of the true religion gathered forth of it , to be consonant to it selfe in all points : which properly no doctrines nor writings beside can haue . The assumption may be made manifest by an induction of particular examples . I. The Church of Rome saith , that men are saued by grace : and againe it saith , that men are saued by workes . A flat contradiction . For Paul saith , if election be of grace , it is no more of workes : or els were grace no more grace : but if it be of workes , it is no more grace : for els were worke no more worke . Answer is made , that in this place Paul speaketh of workes of nature , which indeed are contrarie to grace , but not of works of regeneration , which are not contrary to grace . This answer is false : for Paul in a like place vnto this opposeth grace and works of regeneration . Ye are saued by grace ( saith he ) through faith , and that not of your ●elues : for it is the gift of God , not of workes , least any should boast himselfe : for we are his workemanship created in Christ Iesus vnto good workes , that we should walke in them . Now let the Church of Rome speake what are the workes of which any man may most of all boast ? And what are the workes for the doing of which we must be fashioned anew in Christ Iesus ? Assuredly they must be the works of regeneration , dipped & dyed in the blood of Christ ( as they speake : ) wherefore it is euident , that Pauls meaning is to conclude , that if we be saued by grace , we cannot be saued by workes of regeneration . II. The Church of Rome confuteth and condemneth in Councels , & derideth this doctrine that we teach that men are to be iustified by the imputation of the righteousnes of Christ : which righteousnes is not in vs but in Christ. And the Rhemists call it a fantasticall iustice , a new no-iustice . But herein that Church is contrarie to it selfe : for it defendeth workes of supererogation , and workes of satisfaction of one man for another : and their ground is , because the faithfull are all members of one bodie , and haue fellowship one with another , and therefore one may satisfie for another . Hereby it is plaine , that the church of Rome most of al defendeth that imputation of righteousnes , which most of all it hath oppugned . For when one man satisfieth for an other , the worke of one man is imputed to another . But what ? shall one man satisfie for another , and shall not Christ by his righteousnes satisfie for vs ? shall God accept the worke of one man for another , and not accept the righteousnesse of Christ for vs ? Truly there is greater fellowship and coniunction betweene the head and the members , then of the members among themselues : because they are ioyned together by meanes of the head . III. It holdeth that the guilt and fault of sinne may be remitted by Christ : and yet the temporall punishment of sin be vnremitted : but these are quite contrarie . Paul saith , there is now no condēnation to them that are in Christ Iesus . Yet if a man were punished for his sinne after he were in Christ , and had the fault of sinne remitted , some condemnation should now remaine him . And Dauid saith , Blessed is the man to whome the Lord imputeth no sinne : therefore he to whome the Lord imputeth no sinne , hath not onely the guilt of sin , but also the punishment of his sinne remitted : otherwise he could not be blessed but miserable . and this agreeth not with gods iustice , whē the fault is quite pardoned , and a man is guiltie of no sinne , that then any punishment should be laid on . And S. Austin saith , that Christ by taking vpon him the punishment of sin , and not taking vpon him the fault , tooke away both the punishment and the fault . Wherefore this opinion , that Christ hath taken away the guilt of sin , ouerthroweth all Satisfactions & Purgatorie , because the fault & guilt beeing taken away , all punishment for sinne is also taken away . IV. Transubstantiation is a monster , standing on manifold contradictions . First , it maketh Christs bodie to be in many places : an euident contradiction . For it is of the nature and essence of a bodie to be in one place onely : which I proue thus . A bodie is a magnitude , a magnitude is a continued quātitie , a cōtinued quantitie cannot be but in one place : therfore a bodie cannot be but in one place . In his argument the doubt is onely of the last part : which vndoubtedly is most true . For it is called a continued quātitie , because his parts are cōtinued and knit togither the one with another in a common tearme or bonde , as a line by a point , a plane and his parts by a line , a solide by a Superficies or plane . Nowe these points can in no wise bee continued , vnlesse euery one of them keepe one onely speciall place . For examples sake : suppose the plane , a , b , c , d , to be deuided into three parts , I , k , l , by two lines , e , g , and f , h , which do both deuide the three parts & continue thē the one with the other . Now I say , that euery one of the partes may be cōtinued with his next fellow , it is necessary that euery one of them should haue one special and distinct place . That the first place of the plane , i , may be continued with , k , it must be situated onely there where it is , and no where els : for if it shall be situate els where , as in the place m , then it cannot be continued with k. Nowe then , if the partes must of necessitie haue their owne particular place onely , then the whole figure , a , b , c , d , must also bee onely in one place . And this is that which the prince of Philosophers teacheth , that euery magnitude hath his parts sited in some one place , one by another , so that a man may say of them , here it is , and there it is not . To conclude therefore , this must needes agree to a bodie and to the parts of it , to bee in one onely place alone . So that the Church of Rome when it saith that Christs bodie is in many places : in effect they say , that Christs bodie is no bodie : for if it be a bodie , it is only in one place : & if it be in many places , it is no body . They obiect that God is omnipotent . True indeede , but there bee some things , the doing of which agreeth not with Gods power , as to make contradicentia , things contradictorie to be both true : of which sort these are . For , that Christs bodie is a true bodie , and that it is in many places at once , are flatte contrarie : beccause ( as hath bin shewed ) it is essential to all magnitudes to be in one place , and therefore to a bodie . And God cannot take away that which is essentiall to a thing , the essence remaining whole . 2. Againe , transubstantiation maketh the Accidents of bread and wine to remaine without the substance . Here also is another contradiction as impossible as the former : for it is a common saying in schooles , Accident is esse , est inesse . It is of the essence of an Accident to bee in the substance . Now therefore , if the Accidents bee , there is also the bread and wine : and if there bee no substance of bread or wine , neither can there be any accidents . 3. It holdeth that bread is turned into the bodie of Christ , and therfore it must needs holde , that Christs bodie is made of bakers bread , and yet it holdeth and teacheth that Christs bodie is onely made of the seede of Marie . quite ouerthrowing the former Transubstantiation . V. It teacheth , that a man must alwaies doubt of his saluation : and likewise it teacheth , that in praying we are to cal GOD father , which are things quite contrarie . For who can truly call GOD father , vnlesse hee haue the spirit of adoption , and be assured that he is the child of God ? For if a man shall call god father , & yet in his heart doubt whether he be his father or not , he playeth the dissembling hypocrite : wherefore to doubt of saluation , and to say Our father , &c. in truth are contrarie . VI. The Church of Rome maketh praier to bee one of the chiefe meanes to satisfie for sinnes . But praier indeede is an asking of pardon for sinne : Now asking of pardon & satisfaction for sinne are contrarie : therfore by the iudgement of the Papists , praier which is a satisfaction is no satisfactiō . And indeed let vs consider what madnes is contained in this popish diuinitie : the poore begger commeth very hungrie to the rich mans doore to craue his almes : and straightwaies by his begging he will merit and deserue it . The same doeth the papist , he prayeth verie poorely for the thing which he wanteth , yet he looketh very proudly to merit no lesse then the kingdome of heauen by it . VII . Doubting of saluation & hope cannot agree together , for hope maketh a man not to be ashamed , that is , it neuer disappointeth him of the thing which he looketh for . And therefore it is called the anchor of the soule both sure and steadfast , which entereth into that which is within the vaile . So that true hope and the certaine assurance of saluation goe togither . VIII . True praier and iustification by works cannot stand togither . For hee which prayeth truly must be touched inwardly with a liuely feeling of his owne miserie , and of the want of that grace , whereof he standes in neede . Now this cannot be in the heart of that man that looketh to merit the kingdome of heauen by his workes : for he that can doe this may iustly conceiue somewhat of his owne excellencie . IX . Papists teach , that it is great boldnes to come immediately vnto God without the intercession of Saints : and therefore they vse to a pray to Marie , that shee would pray to Christ to helpe them : yet on the contrarie , when they haue so done , they pray to God immediatly , that he would receiue the intercession of Marie for them . And thus they are become intercessors betweene Marie and God. Yea when they offer vp Christ , praying God to accept their gifts and sacrifices , the humble priest that wil not pray to God but by the mediation of Saints , is then a mediator between Christ Iesus & God the father . X. It holdeth , that in the masse the Priest offereth vp Christ to his father an vnbloodie sacrifice . This is a thing impossible : for if Christ in the masse be sacrificed for sin , then he must die & his blood must be shed , Heb. 9.22 . And in the Scriptures these two sayings ( Christ is dead , Christ is offered vp in Sacrifice ) are all one . So then , the Papist when he supposeth that there may be an vnbloodie sacrifice , in effect he saith thus much : There is a sacrifice , which is no sacrifice . And it is not possible that a bloodie sacrifice should be offered in an vnbloodie manner . XI . In the Canon of the masse , the Church of Rome praieth on this wise . We humbly beseech thee most merciful father , by Iesus Christ thy sonne and our Lord , that that thou wouldest accept these gifts and oblations and these holy Sacrifices , which thy Church offer to thee , &c. where first they offer vp Christ to God the father in the name of Christ , and so they make Christ to be his owne mediatour . Againe , they desire God to blesse and to accept his own sonne : for they offer vp Christ. If they say he needeth now the blessing of his father , they make Christ a weake and imperfect Christ : if he need not the blessing of his father , their praier is needelesse . Also they desire God to accept not one gift or one sacrifice , but in the plurall number , these gifts and sacrifices : whereas they hold that Christs bodie is one only bodie , and therefore but one sacrifice . And thus they are at variance with themselues . XII . Papists , in word they say , that they beleeue & put thei● trust in God : yet whereas they looke to be saued by their workes , they set the confidence of their hearts in truth vpon their owne doings . XIII . They put such holines in matrimonie , that they make it one of their 7. Sacraments , which a conferre grace to the partakers of them : yet they forbid their Cleargie to marrie , b because to liue in marriage is to liue according to the flesh , and the Councell of Trent opposeth marriage and chastitie . XIV . It teacheth that soules kept in purgatorie , may be redeemed by Sacrifices and Suffrages . Against this , is a Canon of their lawe taken out of Saint Hierome , c we know that in this life we may help one another , either by praiers , or by good counsell : but when we shall come before the iudgement seate of Christ , neither Iob , nor Daniel , nor Noe , may intreat for any : but euery mā is to beare his own burthen . And according to another Canon going vnder the name of Gelasius Bishop of Rome . Either there is no Purgatorie , or the soules which goe thither , shall neuer returne . XV. And to conclude , the most points of their religion are contrarie to their Canons , as by searching may appeare in these examples . 1 1 The dead cannot heare the praiers of them which call vpon him . 2 2 Peter and Paul were two of the chiefe Apostles , and it is hard to say , which was aboue the other . 3 3 Leo the fourth liuing in the yeare ●46 . acknowledged Lotharius the Emperour for his prince . 4 4 No Bishop may be called vniuersall . 5 5 The Church of Rome hath no more authoritie ouer other Churches , then other Churches ouer it . 6 6 A Priest and a Bishop were in times past all one . 7 7 The Pope hath no power to giue or sell pardons . 8 8 There can be no merit by fasting , or abstinence from flesh . 6 9 The masse is nothing but the forme of diuine sacrific● . By this which hath beene said , it doth in part appeare , that the religion of , the Church of Rome is repugnant to it selfe , and it could not so be , if it were from the word of God. A Corollarie gathered out of the former assertion . 1. A man being indued with no more grace then that which hee may obtaine by the religion of the Church of Rome , is still in the state of damnation . A DIALOGVE CONTAINING THE CONFLICTS betweene Satan and the Christian. Sathan . OVile helbound , thou art my slaue and my vassall , why then shakest thou off my yoke ? Christian. By nature I was thy vassal , but Christ hath redeemed me . Sathan . Christ redeemeth no reprobates such as thou art . Christian. I am no reprobate . Sathan . Thou art a reprobate , for thou shalt be condemned . Christian. Lucifer , to pronounce damnation , belongeth to God alone : thou art no iudge , it is sufficient for thee to be an accuser . Sathan . Though I cannot condemne thee , yet I knowe God will condemne thee . Christian. Yea but God will not condemne me . Sathan . Goe too let vs trie the matter . Is not God a Lord and a King ouer thee ? and may he not therefore giue thee a lawe , to keep , and punish thee with hell fire , if thou breake it ? Christian. Yes . Sathan . And hast thou kept the lawe of this thy Lord and King ? Christian. No. Sathan . Let vs proceed further : Is not the same Lord also a most righteous iudge ? And therefore a most sharp reuenger of sinne ? Christian. Yes truely . Sathan . Why then wilt thou flatter thy selfe thou hypocrite : God cannot winke at thy sinnes , except he should be vniust . Wherefore there is no remedie , thou art sure to be damned : hel was prouided for thee , and now it gapeth to deuoure thee . Christian. There is remedie enough to deliuer me from condemnation . For God is not onely ( as thou affirmest ) a Lord and a iudge , but also a sauing , and a most mercifull father . Sathan . But thou firebrand of hel fire , and child of perdition , looke for no mercie at Gods hands , because thou art a most grieuous sinner : for , 1 Original sin runneth wholly ouer thee , as a loathsome botch or leprosie . 2 Thy mind knoweth not the things that be of God. 3 In the law of God thou art stark blind , sauing that thou hast a few principles of it to make thee inexcusable . 4 The Gospel is foolishnes and madnes vnto thee : thou makest no better account of it then of thine owne dreame . 5 Thy conscience is corrupt , because it flattereth thee , and excuseth thy sinne . 6 Thy memorie keepeth and remembreth nothing , but that which is against Gods word : but things abominable and wicked , it keepeth long . 7 Thy will hath no inclination to that which is good , but onely to sinne and wickednes . 8 Thy affections are set onely on wickednes : they are as mightie gyants and princes in thee , they haue thee at cōmandement . Remēber , that for very anger thou hast bin sicke : that the lust of thy flesh hath driuen thee to madnes : forget not thy Atheisme , thy contempt of Gods word , thy inward pride , thy enuie , hatred , malice , thy couetousnesse , and infinit other wicked desires , which haue led thee captiue , and made thee outragious in all kind of naughtines . 9 Thy actuall sinnes committed partly in secret , partly in publike , are most filthie and most infinite . Remember how in such a place , at such a time , thou diddest commit fornication : in another place thou diddest steale , &c. God saw this I warrant thee : yea , all thy sinnes are written in his booke : wherefore thou cursed wretch , all hope of mercie is cut off from thee . Christian. But Gods mercie farre exceedeth all these my sinnes : and I can not be so infinite in sinning , as God is infinite in mercie and pardoning . Sathan . Darest thou presume to thinke of Gods mercie ? why , the least of thy sinnes deserueth damnation . Christian. None of my sinnes can feare me , or dismay me . Christ hath borne the full wrath and vengeance of his Father vpon the crosse , euen for me , that I might be deliuered from condemnation , which was due vnto me . Sathan . If Gods purpose were not to condemne thee , perswade thy selfe , he would neuer lay so many afflictions and crosses on thee , as he doth . What is this want of good name ? this weaknesse and sicknesse of thy bodie ? these terrours of the minde ? this dulnesse and frowardnes of thy heart ? what are all these ( I say ) and many other euills , but the beginnings and certaine flashings of the fire of hell ? Christian. Nay , rather my afflictions are liuely testimonies of my saluation . For God as a louing father , partly by them , as with scourges chasteneth my disobedience , and bringeth me into order : partly conformeth me vnto my Sauiour Christ , and so by little and little , laieth open to me mine owne sinnes , that I may dislike my selfe and hate them : and maketh me to renounce the world , thy eldest sonne , and stirreth me vp to call vpon him , and to pray earnestly with grones & sighes , which I am not able to expresse with any words as I feele them . Sathan . Thy afflictions are heauie , and comfortlesse , therefore they can not be arguments of Gods fauour . Christian. Indeede their nature is to bring griefe and heauines to the soule , but I haue had ioy in the midst of my afflictions , & strength sufficient to beare them , and after them haue bin many waies bettered , which befalleth to none of the wicked : and for that cause , it is a great perswasion to me that I shall not be damned with the wicked world , but in spite of all thy power , passe from death to euerlasting life . Sathan . After these thy manifold afflictions , thou must suffer death , which is most terrible , and a very entrance into hell . Christian. Death hath lost his sting by Christs death : and vnto me it shal be nothing els but a passage vnto euerlasting life . Sathan . Admit thou shalt be deliuered from hell by Christ , what will this auaile thee , considering that thou shalt neuer come to the kingdom of heauen ? for Christs death onely deliuereth thee from death eternall , it cannot aduance thee to euerlasting life . Christian. I am now at this time a member of Christs kingdome , and after this life shall raigne with him for euer in his euerlasting kingdome . Sathan . Thou neuer didst fulfill the law , therefore thou canst not come into the kingdome of heauen . Christian. Christ hath perfectly fulfilled euery part of the law for me : and by this his obedience imputed vnto me , I my selfe doe keepe the law . Sathan . Be it so , for all this , thou art farre enough from the kingdome of heauen , into which no vncleane thing shall euer enter : then , although that Christ hath suffered death , and fulfilled the law for thee ; yet thou art in part vncleane : thy cursed nature and the seedes of sinne are yet remaining in thee . Christian. Christ in the virgins wombe was perfectly sanctified by the holy Ghost : and this perfect holines of his humane nature is imputed to me : euen as Iaacob put on Esaus garments to get his fathers blessing : so I haue put on the righteousnes of Christ , as a long white robe couering my sinnes , and making me appeare perfectly righteous , euen before Gods iudgement seate . Sathan . Indeede God hath made promise vnto mankinde of all these mercies and benefites in Christ : but the condition of this promise is faith , which thou wantest , and therefore canst not make any account , that Christs sufferings , Christs fulfilling the law , Christs perfect holinesse , can doe thee any good . Christian. I haue true sauing faith . The conflicts of Sathan with the strong Christian. Sathan . THou saiest that thou hast true faith , but I shall sift thee and disprooue thee . Christian. The gates of hell shall neuer preuaile against my faith , doe what thou canst . Sathan . Tell me then , doest thou thinke that all the world shall be saued ? Christian. No. Sathan . What , shall some be saued , and some condemned ? Christian. So saith the word of God. Sathan . Thou then art perswaded that God is true euen in his merciful promises , and that he will saue some men , as Peter and Paul , and Dauid , &c. and this is the onely beleefe , by which thou wilt be saued . Christian. Nay , this I beleeue , and more too , that I particularly am in the number of those men which shall be saued by the merit of Christs death and passion : and this is the beleefe that saueth me . Sathan . It may be thou art perswaded that God is able to saue thee : but that God will saue thee , that is , that he hath determined to aduance this thy bodie , and this thy soule into his kingdome , and that he is most willing to performe it in his good time ; herein thou wauerest and doubtest . Christian. Nay Sathan , I in mine owne heart am fully perswaded , that I shall be saued , and that Christ is specially my redeemer : and ( O Lord ) for Christs sake , helpe thou my doubting and vnbeleefe . Sathan . This thy full perswasion is onely a phantasie , and a strong imagination of thine owne head : it goeth not with thee as thou thinkest . Christian. It is no imagination , but truth which I speake . For me thinkes I am as certen of my saluation as though my name were registred in the Scriptures ( as Dauids and Pauls are ) to be an elect vessell of God : and this is the testimonie of the holy spirit of Iesus Christ , assuring me inwardly of my adoption , and making me with boldnes and confidence in Christ , to pray vnto god the Father . Sathan . Still thou dreamest and imaginest , thou louest and likest thy selfe , and therefore thou thinkest the best of thy selfe . Christian. Yea , but God of his goodnesse hath brought forth such tokens of faith in me , that I cannot be deceiued . I. I am displeased with my selfe for my manifold sinnes , in which somtime I haue delighted and bathed my selfe , Rom. 7.15.24 . II. I purpose neuer to commit them againe , if God giue me strength , as I trust he will. III. I haue a very great desire to be doing those things which God commandeth . IV. Those that be the children of God : if I doe but heare of them , I loue them with my heart , and wish vnto them as to my selfe . 1. Ioh. 3.14 . V. My heart leapeth for gladnesse , when I heare of the preaching of the word . VI. I long to see the comming of Christ Iesus , that an end may be made of sinning , and of displeasing God. Apoc. 22.70 . VII . I feele in my heart the fruits of the spirit , ioy , loue , peace , gentlenes , meeknes , patience , temperance : the works of the flesh I abhorre them , fornication , adulterie , vncleannes , wantonnes , idolatry , strife , enuie , anger , drunkennes , bibbing and quaffing , and all such like . Gal. 5. 19,20,22 . All these cannot proceede from thee , Sathan , or from my flesh , but onely from faith which is wrought in me by Gods holy spirit . Sathan . If this were so , God would neuer suffer thee to sinne as thou doest . Christian. I shall sinne as long as I liue in this world , I am sure of it ; because I am taught to aske remission of my sinnes continually . But the manner of my sinning now is otherwaies then it hath beene in times past . I haue sinned heretofore with full purpose and consent of will ; but now doubtles , I doe not . Before I commit any sinne , I doe not goe to the practising of it with deliberation , as the carnall man doth , who taketh care to fulfill the lusts of the flesh : but if I doe it , it is flat beside my minde and purpose : in the doing of any sinne , I would not doe it , my heart is against it , and I hate it , and yet by the tyrannie of my flesh being ouercome I doe it : afterward , when it is committed , I am grieued and displeased at my selfe , and doe earnestly with teares aske at Gods hand forgiuenes of the same sinne . Sathan . Indeede , this is very true in the children of God : but thou art solde vnder sinne and with great pleasure doest commit sinne , and louest it with thy whole heart : otherwise , thou wouldest not fall to sinne againe after repentance , and commit euen one and the same sinne , so often as thou doest . Thou hypocrite , this thy behauiour turneth all the fauour of God from thee . Christian. Indeed it is dangerous to fall againe into the same sinne after repentance : yet it is the order of the Prophets to call men to repentance which haue fallen from the feare of God , and from the repentance which they professed : and God in thus calling them , putteth them in hope of obtaining mercie . And the law had sacrifices offered euery day for the sinnes of all the people , and for particular men , both for their ignorances , and their voluntary sins : which signifieth , that God is readie to forgiue the sinnes of his childrē though they sinne often . Abraham twise lied and swore that Sara was not his wife . Ioseph sware twise by the life of Pharao . Dauid committed adulterie often , because he tooke vnto him Bathsheba , Vriahs wife , and also kept sixe wiues , and ten concubines . Gods will is , that men forgiue till seuentie seuen times : and therefore he will haue much more mercie . And for my part , so oft as I shal fall into the same sinne , so oft I shall haue Christ my aduocate and intercessour to the Father for me , who will not damne me for the infirmitie which he findeth in me , I will abstaine from externall iniquitie , and I will not make my members seruants vnto sinne : and so long I trust my imperfections shall haue no power to damne me : for Christs perfection is reputed to be mine by faith , which I haue in his blood : God is not displeased , if my body be sicke and subiect to diseases : no more is he displeased at the disease and sicknes of the soule . A naturall father will not slay the bodie of his child , when he is sicke , and abhorreth comfortable meates : and my heauenly father will not condemne my soule , although through the infirmitie of faith , and the weaknes of the spirit , I commit sinne , and often loath his heauenly word , the foode of my soule . Nay , ( which is a strange thing ) I know it by experience , that God hath turned my filthie sinnes to my great profit , and to the amendment of my life : like as the good Phisitian , of rancke poyson is able to make a soueraigne medecine to preserue life . Sathan . Well , be it so , that now thou art in the state of grace , yet thou shalt not continue so : but shalt before death depart from Christ. Christ. I know I am a member of Christs mysticall bodie : I feele in my selfe the heauenly power , & vertue of my head Christs Iesus : & for this cause I can not perish , but shal cōtinue for euer , & raigne in heauē after this life with him . The conflicts of Sathan with the weake Christian. Sathan . Thy minde is full of ignorance and blindnes , thy heart is ful of obstinacie , rebellion , and frowardnes against God : thou art wholly vnfit for any good worke ; wherefore thou hast no faith , neither canst thou be iustified , and accepted before God. Christian. If I haue but one drop of the grace of God , and if my faith be no more then a little graine of mustard seede , it is sufficient for me : God requireth not perfect faith , but true faith . Sathan . Yea , but thou hast no faith at all . Christian. I haue had faith . Sathan . Thou neuer hadst true faith : for in time past , when according to thine opinion thou didst beleeue , then thou hadst nothing but a shadow of faith and a foolish imagination , which all hypocrites haue . Christian. I will put my trust in God for euer , and his former mercies shewmed me heretofore strengthen me now in this my weaknes . 1 He created me when I was nothing . 2 He created me a man , when he might haue made me an vgly toad . 3 He made me of comely body , and of good discretion , whereas he might haue made me vgly , and deformed , franticke and madde . 4 I was borne in the daies of knowledge , when I might haue bin borne in the time of ignorance and superstition . 5 I was borne of Christian parents , but God might haue giuen me either Turkes or Iewes , or some other sauadge people for my parents . 6 I might haue perished in my mothers wombe , but he hath preserued me , and prouided for me by his prouidence euen vnto this houre . 7 Soone after my birth , God might haue cast me into hell , but contrariwise I was baptized , and so receiued the seale of his blessed couenant . 8 I haue had by Gods goodnes some sorrow for my sinnes past , and haue called on him , in hope and confidence that he would heare me . 9 God might haue concealed his word from me , but I haue heard the plētifull preaching of it : I vnderstand it , and haue receiued comfort by it . 10 Lastly , at this time God might powre his full wrath on me : which he doth not , but mercifully maketh me to feele mine owne wants , that I might be humbled , and giue all glorie vnto him for his blessings . Wherefore , there is no cause why I should be disquieted : but I will trust still in the Lord , and depend on him , as I haue done . Sathan . Thou feelest no grace of the holy Ghost in thee , nor any true tokens of faith , but thou hast a liuely sense of the rebellion of thy heart , and of thy lewd and wretched conuersation : therefore thou canst not put any confidence in Christs death and sufferings . Christian. Yet I will hope against all hope , & although , according to mine owne sense and feeling , I want faith : yet I wil beleeue in Iesus Christ , and trust to be saued by him . Sathan . Though the children of God haue bin in many perplexities , yet neuer any of them haue beene in this case , in which thou art at this present . Christian. Herein thou prouest thy selfe to be a lying spirit : for the prophet Dauid saith of himselfe , that he was foolish , and as a beast before God : and yet he euen then trusted in God. And Paul was so ledde captiue of sinne , that he was not able to doe the good he would , but did the euill which he hated : and so in great pensiuenes of heart , desired to be deliuered from this world , that he might be disburdened of his corrupt flesh . Sathan . Thou miserable wretch , doest thou feele thy selfe gracelesse , and wilt thou beare the face of a Christian ? and by thy hypocrisie offend God ? as thou art , so shew thy selfe to the world . Christian. Auoide Sathan , Christ hath vanquished , and ouercome thee for my cause , that I might also triumph ouer thee . I am no hypocrite : for whereas I haue had heretofore some testimonie of my faith , at this time I am lesse moued , though faith seeme to be absent : like as a man may seeme to be dead , both in his own sense , and by the iudgement of the physitian , and yet may haue life in him : so faith may be , though alwaies it doe not appeare . Sathan . But thou art a man starke dead in sinne , God hath now quite forsaken thee : he hath left thee vnto me to be ruled : he hath giuen me power ouer thee , to bring thee to damnation : he wil not haue thee to trust in him any longer . Christian. Strengthen me good Lord ; remember thy mercifull promises , that thou wilt reuiue the humble , and giue life to them that are of a contrite heart . Sathan . These promises concerne not thee , which hast no humble and contrite , but a froward , a rebellious heart . Christian. Good Lord forget not thy former mercies : giue an issue to these temptations of mine enemie Sathan . And you my brethren , which know my estate , pray for me , that God would turne his fauourable countenance towards me : for this I know , that the praier of the righteous auaileth much , if it be feruent . HOW A MAN SHOULD APPLIE ARIGHT the word of God to his owne soule . I. EVery Christian containeth in himselfe two natures , flatte contrarie one to the other , the flesh and the spirit : and that he may become a perfect man in Christ Iesus , his earnest indeauour must be , to tame , and subdue the flesh , and to strengthen and confirme the spirit . II Answerable to these two natures , are the two parts of Gods word . First , the Law , because it is the ministerie of death , it fitly serueth for the taming and mastering of the rebellious flesh : and the Gospell containing the bountifull promises of God in Christ , is as oyle , to power into our woundes , and as the water of life , to quench our thirstie soules : and it fitly serueth for the strengthening of the spirit . III Wel then , art thou secure ? Art thou prone to euill ? Feelest thou that thy rebellious flesh carrieth thee captiue vnto sinne ? Looke now onely vpon the lawe of God , applie it to thy selfe , examine thy thoughts , thy words , thy deeds by it : pray vnto God , that he would giue thee the spirit of feare , that the lawe may in some measure humble and terrifie thee : for ( as Salomon saith ) blessed is the man that feareth alwaies , but cursed is he that hardneth his heart . IV. In the Law , these are most effectuall meditations to humble and bridle the flesh , which follow . First , meditate on the greatnes of thy sinnes , and of their infinite number : and if it may be , gather them into a catalogue , set it before thee : and looke vnto it , that thou thinke no sinne to be a small sinne , no not the bare thoughts and motions of thy heart . Often with diligence consider the strange iudgements of God vpon men , for their sinnes , which thou shalt find , partly in the Scriptures , partly by daily experience . Doubtlesse thou must thinke , that euery iudgement of God , is a sermon of repentance . Thinke oft on the fearefull curse of the law due vnto thee , if thou shouldest sinne neuer but once in all thy life , and that neuer so little . Remember , that whensoeuer thou committest a sinne , God is present , and his holy Angels , and that he is an eye-witnes , that he taketh a note of thy sinne , and registreth it in a booke . Thinke daily of thy ende : and know that God may strike thee with sodaine death euery moment : and that , if then thou haue not repented before that time , there is no hope of saluation . Thinke on the sodaine comming of our Sauiour Christ to iudgement , let it mooue thee continually to watch & pray . If these will not mooue thee , thinke on this , that no creature in heauen or in earth , was able to pacifie the wrath of God for thy sinnes : but his owne Sonne must come downe from heauen , out of his Fathers bosome , and must beare the curse of the law , euen the full wrath of his Father , for thee . V. When by these meanes thou art feared , and thy minde is disquieted in respect of Gods iudgement for thy sinne : haue recourse to the promises of mercie contained in the olde and new Testament . Is thy conscience stung with sinne ? And doth the law make thee feele it ? With all speede runne to the brasen serpent Christ Iesus , looke on him with the eie of faith , and presently thou shalt be healed of thy sting or wound . VI. When thou doest meditate on the promises of the Gospel , diligently consider these benefits , which thou enioyest by Christ. Through Adam , thou art condemned to hel ; by Christ thou art deliuered from it . Through Adam , thou hast transgressed the whole law ; in Christ thou hast fulfilled it . Through Adam , thou art before God a vile , and a lothsome sinner : through Christ thou doest appeare glorious in his eyes . By Adam euery little crosse is the punishment of thy sinne , and a token of Gods wrath : by Christ , the greatest crosses are easie , profitable , and tokens of Gods mercie . By Adam , thou diddest leese all things : in Christ all things are restored to thee againe . By Adam thou art dead ; by Christ thou art quickned , and made aliue again . By Adam thou art a slaue of the deuill , and the child of wrath : but by Christ , thou art the child of God. In Adam , thou art worse then a toad , and more detestable before God : but by Christ , thou art aboue the Angels . For thou art ioyned vnto him , and made bone of his bone , mystically . Through Adam , sinne and Sathan haue ruled in thee , and led thee captiue : by Christ , the spirit of god dwelleth in thee plenteouslie . By Adam , came death to thee , and it is an entrance to hell : by Christ , though death remaine , yet it is only a passage vnto life . Lastly , in Adā , thou art poore , and blind , and miserable : in Christ thou art rich and glorious , thou art a king of heauen an earth , fellow heire with him , and shalt as sure bee partaker of it , as he is euen now . Adam , when hee must needs tast of the fruit , which God had forbidden him , he hath made vs all to rue it , euen til this daie : but here thou seest the fruits that grow , not in the earthly paradise , but on the tree of life , which is within the heauenly Ierusalem . Feare no danger , be bolde in Christ to eate of the fruite , as God hath commaunded thee : it will quicken thee , and reuiue thee beeing dead : thou canst not doe Satan a worse displeasure , then to feede on the godly fruite of this tree , and to smell on the sweete leaues , which it beareth continually , that giue such a refreshing sauour . VII . Most men now a daies , are secure and cold in the profession of the gospell , though they haue the plentifull preaching of it . And the reason is , because they feele not in themselues the vertue and mightie operation of Gods word , to renue them : and they can not feele it , because they doe not applie the word aright vnto their owne soules . Plaisters , except they be applied in order and time , and be laid vpon the wound , though they be neuer so good , yet they can not heale : and so it is with the worde of God , and the parts of it , which except they be vsed in order and time conuenient , will not humble and reuiue vs , as their vertue is . VIII . The common Christian euery where is faultie in this thing . Whereas he loueth himselfe , and wisheth all good that may bee to himselfe , hee doth vsually apply vnto his owne soule the gospel alone neuer regarding the law , or searching out his sinnes by it . Tell him what ye will , his song is this : God is mercifull , God is mercifull . By this meanes it commeth to passe , that he leadeth a secure life , and maketh no conscience of couetousnes , of vsurie , of deceit in his trade , of lying , of swearing , of fornication , wantonnesse , intemperancie in bibbing and quaffing , &c. But he plaieth the vnskilfull Chirurgian , he vseth healing plaisters , before his poisoned and cankered nature haue felt the power and paine of a Corasiue . And it will neuer be well with him , vntil hee take a newe course . IX . On the contrarie part , many good Christians leaue to apply the comfort of the gospel to themselues , and onely haue regard to their owne sinnes , and Gods infinite vengeance . And euen when Satan accuseth them , they will not sticke to giue eare to Sathan , & also accuse themselues : & so they are brought into fearefull terrors , and often draw neere to desperation . X. There is a third sort called Sectaries , who addict themselues to the opinion of some man. These commonly neuer apply the law or the Gospell to themselues , but their whole meditation is chiefly in the opinions of him whome they followe . As they that followe Luther , fewe of them followe his Christian life : they regard not that : but about consubstantiation and vbiquitie , about Images and such like trumperie , they infinitely trouble themselues and all Europe too . And in England there is a schismatical and vndiscret companie , that would seeme to crie out for discipline , their whole talke is of it , and yet they neither knowe it , nor will be reformed by it , and yet they are enemies to it : as for the lawe of God , and the promises of the Gospell , they little regard : they maintain vile sinnes in refusing to heare the reading or the preaching of the word : and this is great contempt of Gods benefits and vnthankefulnesse to him . They are full of pride , thinking themselues to be full , when they are emptie : to haue all knowledge when they are ignorant , and had neede to bee catechized : the poyson of Aspes is vnder their lippes ; they refuse not to speake euill of the blessed seruants of God. Well , doe they aboue all things seeke the kingdome of GOD ? then let them be sincere seekers of it : which they shall doe , if in seeking Christs kingdome they seeke the righteousnesse thereof : vnto which they can neuer come but by the applying of the threatnings of the lawe , and the comforts of the gospel to their own consciences . But whereas they seeke the one and not the other , they giue all men to vnderstand with what spirit they speake . CONSOLATIONS FOR THE TROVBLED consciences of repentant Sinners . Sinner . GOod sir , I know a the Lord hath giuen you the tongue of the learned , to be able to minister a word in time to him that is wearie : therefore I pray you helpe me in my miserie . Minister . Ah my good brother what is the matter with you ? and what aile you ? Sinner . I liued a long time , the Lord he knoweth it , after the manner of the world , in all the lusts of my filthie flesh , & then I was neuer troubled : but it hath plesed GOD of his mercie to touch my heart , and to send his owne sonne that good sheapheard Iesus Christ , to fetch me home to his owne fold , euen vpon his own necke : and since that time it is a wonder to see howe my poore heart hath beene troubled : my corruption so boyles in me and Sathan will neuer let me alone . Minister . Your case is a blessed case : for not to be troubled of Satan , is to be possessed of him : that is , to be held captiue vnder b the power of darkenes , and to be a slaue and vassall of Sathan : for c as long as the strong man keepes the hold , all things are is peace . Contrariwise hee that hath receiued any sparkle of true faith , shall see d the gates of hell , that is , the deuill and his angels in their full strength● to stand vp against him , and to fight with an endles hatred for his finall confusion . Sinner . But this my trouble of mind , hath made me oftentimes feare least God would reiect me , and vtterly depriue me of the kingdome of heauen . Minister . But there is no cause why it should so doe . For how should heauen bee your resting place , if on earth you were not troubled ? how could god wipe away your teares from your eies in heauen , if on earth you shead them not ? You would be fre● from miseries , you looke for heauen vpon earth . But if you will go to heauen , the right waie is to saile by hel . If you wil sit at Christs table in his kingdome ; you must bee with him in his temptations . You are as Gods corne , you must therefore goe vnder the f●aile , the fanne , the milstone , and the ouen , before you can be Gods bread . You are one of Christs Lambes , looke therefore to be fleeced , and to haue the bloodie knife at your throat all the daie long . If you were a market sheepe bought to be solde , you should be stalled and kept in a fat pasture : but you are for Gods owne occupying , therfore you must pasture on the bare common , abiding stormes , tempests , Sathans snatches , the worlds woundes , contempt of conscience , and frettes of the flesh . But in this your miserie I will be a Simon vnto you , to helpe you to carrie your crosse , so be it you will reueale your mind vnto me . Christian. I will doe it willingly : my temptations are either against my faith in Christ , or against repentance for my sinnes . Minister . What is your temptation as touching faith ? Christian. Ah woe is me , I am much afraid least I haue no faith in Christ my Sauiour . Minister . What causeth this feare ? Christian. Diuers things . Minister . What is one ? Christian. I am troubled with many doubtings of my saluation : and so it comes into my minde to thinke , that by my incredulitie I should quite cut off my selfe from the fauour of God. Minister . But you must knowe this one thing , that he that neuer doubted of his saluation neuer beleeued , and that hee which beleeueth in trueth , feeleth many doubtings and wauerings , euen as the sound man feels many grudgings of diseases , which if he had not health he could not feele . Christian. But you neuer knewe any that hauing true faith doubted of their saluation . Minister . What will you then say of the man that said , a Lord I beleeue , Lord helpe mine vnbeleefe ? And of Dauid who made his moane after this manner : Is his mercy cleane gone for euer ? Doth his promise faile for euermore ? Hath God forgotten to be mercifull ? Hath he shut vp his tender mercie in displeasure ? Yea hee goeth on further , as a man in despaire . b And I said this is my death . Hereby it is manifest , that a man indued with true faith may haue not onely assaults of doubting , but of desperation . This further appeareth in that he saith in an other place , c Why art thou cast downe my soule ? Why art thou disquieted within me ? Waite on God , for I will yet giue thankes , he is my present helpe and my God. And in very truth you may perswade your selfe that they are but d vnreasonable men , that say they haue long beleeued in Christ without any doubting of their saluation . Christian. But Dauid had more in him then I haue , for me thinkes there is nothing in this wicked heart of mine , but rebellion against GOD , nothing but doubting of his mercie . Minister . Let me know but one thing of you : these doubtings which you feele , doe you like them ? or doe you take any pleasure in them ? and doe you cherish them ? Christian. Nay , nay , they appeare very vile in mine eies , and I do abhorre them from my heart : and I would faine beleeue . Minister . In man we must consider his estate by nature , and his estate by grace . In the first , hee and his flesh are all one , for they are as man & wife : therfore one is accessarie to the doings of the other . When the flesh sinneth the man also sinneth , that is in subiection to the flesh ; yea when the flesh perisheth the man likewise perisheth , beeing in this estate , with the flesh ; a louing couple they are , they liue and die together . But in the estate of grace , though a man haue the flesh in him , yet hee and his flesh are diuorced asunder . This diuorcement is made when a man begins to dislike and to hate his flesh , and the euil fruits of it : this separation beeing made , they are no more one but twaine , and the one hath nothing to doe with the other . In this case though the flesh beget sin , & perish therefore , yet the Christian man shal not incurre damnation for it . To come more neere the matter ; you say the flesh begets in you wauerings , doubtings , and distrustings : what then ? it t●oubleth you , but feare not , remember your estate ; you are diuourced from the flesh , and you are new married vnto Christ : if these sins be laid at your doore , account them not as your children , but renounce them as Bastards : say with Paul , I doubt indeede , but I hate my doubtings , and I am no cause of these , but the flesh in me which shall perish when I shall be saued by Christ. Christian. This which you haue said doeth in part content mee : one thing more I pray you shew me concerning this point : namely how I may be able to ouercome these doubtings . Minist . For the suppressing of doubtings , you are to vse three meditations . The first , that it is gods commandemēt that you should beleeue in Christ : So S. Iohn saith , This is his commandement that wee beleeue in the name of his Son Iesus Christ. Thou shalt not steale is Gods commandement , and you are loath to breake it , least you should displease God & pull his curse vpon your head . This also is Gods commandement , thou shall beleeue in Christ , and therefore you must take head of the breach of it : least by doubting and wauering you bring the curse vpon you . Secondly , you must consider that the promises of saluation in Christ are g●neral , or at the least indefinite excluding no particular man : as in one for all may appeare . God so loued the world that he gaue his only begoten sonne , that whosoeuer beleeueth in him should not perish but haue euerlasting life . Now then , so often as you shall doubt of Gods mercie , you exclude your own selfe from the promise of God , wheras he excludeth you not . And as when a prince giues a pardon to all theeues , euery one can apply the same vnto himselfe , though his name be not set downe in the pardon : So the King of kings hath giuen a general pardon for free remission of sinnes , to them that will receiue it Beleeue therefore that God is true in his promise , doubt not of your owne saluation , chalenge the pardon to your selfe . Indeede your name is not set down , or written in the promise of grace ; yet let not any illusion of Sathan , or the consideration of your owne vnworthines exclude you from this free mercy of God : which he also hath offred to you particularly , first in Baptisme , then after in the Lords supper : and therfore you are not to wauer in the applying of it to your selfe . Thirdly , you are to consider that by doubting and despairing you offend God as much almost as by any other sin . a You do not aboue hope beleeue vnder hope 〈◊〉 you should do . Secondly , you rob God of his glorie , in that you make his infinit mercy to be lesse then your sinns . Thirdly , you make him a lier , who hath made such a promise vnto you . And to these three meditations adde this practise . When your heart is toyled with vnbeleefe and doubtings , then in all hast draw your selfe into some secret place , humble your selfe before God , poure out your heart before him : desire him of his endlesse mercie to worke faith , and to suppresse your vnbeleefe , and you shall see b that the Lord ouer all is rich vnto all that call vpon his name . Christian. The Lord reward you for your kindnes : I will hereafter doe my endeuour to practise this your counsel . Now I wil make bold to shew another that makes me to feare least I haue no faith . And it is , because I doe not feele the assurance of the forgiuenes of my sinnes . Minister . Faith standeth not in the feeling of Gods mercy , but in the apprehending of it , which apprehending may be when there is no feeling ; for faith is of inuisible things , and when a man once commeth to enioy the thing beleeued , then he ceaseth to beleeue . And this appeareth in Iobs example , when he saith , ( Lo , though he sley me , yet will I trust in him , and I will reprooue my waies in his sight : he shall be my saluation also : for the hypocrite shall not come before him ) he declareth his faith : yet when he saith presently afterward , Wherefore hidest thou thy face , and takest me for thine enemie ? he declareth the want of that feeling which you speake of . Christian. Yet euery true beleeuer feeles the assurance of faith : otherwise Paul would not haue said , Prooue your selues whether you are in the faith or not . Minister . Indeede sometimes he doth , but at some other times he doth not : as namely at that same time when God first calleth him , and in the time of temptation . Christian. What a case am I in then ? I neuer felt this assurance : onely this I ●eele that I am a most rebellious wretch , abounding euen with a whole sea of iniquities : me thinks I am more vgly in the sight of God , then any toad can be in my sight . O then what shal I doe ? let me heare some word of comfort from thy mouth thou man of God. Minister . Tel me one thing plainly : you say you feele no assurance of Gods mercie ? Christian. No indeede . Minister . But doe you desire with all your heart to feele it ? Christian. I doe indeede . Minister . Then doubt not , you shall feele it . Christian. O blessed be the Lord , if this be true . Minister . Why , it is most true . For the man that would haue any grace of God tending to saluation , if he doe truly desire it , he shall haue it : for so Christ hath promised , I will giue to him that is a thirst of the well of the water of life freely . Whereby I gather that if any want the water of life , hauing an appetite after it , he shall haue enough of it : and therefore feare you not ; only vse the meanes which God hath appointed to attaine faith by , as earnest praier , reuerent hearing of Gods word , & receiuing of the Sacraments : and then you shal see this thing verified in your selfe . Christian. All this which you say I finde in my selfe by the mercie of God : my heart longeth after that grace of God which I want . I know I doe hunger after the kingdome of heauen and the righteousnesse thereof : and further though I want the feeling of Gods mercie , yet I can pray for it from the very roote of my heart . Minister . Be carefull to giue honour to God for that you haue receiued alreadie . For these things are the motion● of the spirit of God dwelling in you . c And I am perswaded of this same thing , that God which hath begun this good work in you will perfect the same vnto the daie of Iesus Christ. Christian. The third thing that troubles me , is this : I haue long prayed for many graces of God , & yet I haue not receiued them , whereby it comes oft to my mind , that God loues me not , that I am none of his child , and therfore that I haue no faith . Minister . You are in no other case then Dauid himself , who made the same complaint : I am weary of crying , my throat is drie , mine eies faile , whiles I waite for my God. Christian. But Dauid neuer praied so many yeares without receiuing an answer as I haue done . Minister . Good Zacharie waited longer on the Lord , before he granted his request , then euer you did : it is like he praied for a child in his younger yeres , yet his praier was not heard before hee was olde . And further , you must note that the Lord may heare the praiers of his seruants , and yet they be altogither ignorant of it : For the maner that God vseth in granting their requests is not alwaies known ; as may appeare in the example of our Sauiour Christ , Who in the daies of his flesh , did offer vp praiers and supplications with strong crying and teares , vnto him that was able to saue him from death , and was also heard in that which he feared . And yet wee knowe that hee was not freed from that cursed death , but must needes suffer it . How then was he heard ? On this manner : hee was strengthened to beare the death , he had an Angel to comfort him , he was afterward freed frō the sorrowes of death : And so it is with the rest of Christs bodie , as it was with the head . Some beeing in want pray for temporall blessings : God keepes them in this want , and yet he heares their prayers , in giuing them patience to abide that want . Some beeing in wealth and aboundance pray for the continuing of it , if it be the will of God. The Lord flings them into a perpetuall miserie , and yet he heares their praiers , by giuing them blessednes in the life to come . You pray for the increase of faith and repentance , and such like graces : you feele no increase after long praier : yet the mercifull God hath no doubt heard your praier , in that by delaying to performe your request , he hath stirred vp in you the spirit of praier , he hath humbled you , & made you feele your owne wants , the better to depend on his mercie : for the beginning and increasing of euery spirituall grace . Christian. The fourth thing that troubles me , is that I cannot feele faith purifie my heart , and to worke by loue in bringing forth liuely fruits . Minister . If this be so continually , that faith brings forth no fruite it is very dangerous and argueth a plaine want of faith , yet for a certaine time it may be so : faith hath not onely a spring time and a summer season , but also a winter when it beareth no fruite . And there is many a true Christian like the bruised reed , that is ouerturned with euery blast of wind : and like the flaxe that hath fire in it , which by reason of weakenes , giues neither heat nor light , but only a smoke . Christian. Thus much shall suffice for my first temptation , wherein I take my selfe satisfied : now if you please , I will be glad to rehearse the second . Minister . I am content , let vs heare it . Christian. I am afraid least I haue not truely repented , and therefore that all my profession is onely in hypocrisie . Minister . What mooueth you to thinke so ? Christian. Two causes especially , the first is , they which repent leaue off to sinne : But I am a miserable sinner , I doe continually displease God by my euil thoughts , words , and deedes . Minister . You need not feare , a For where sinne aboundeth ( that is , the knowledge and feeling of sinne ) there grace aboundeth much more . Christian. I find not this in my selfe . Minist . But yet you find thus much in your selfe : those corruptions which you feele , and those sinnes that you commit , you hate them , you are displeased with your selfe for them , and you endeauour your selfe to leaue them . Christian. Yea that I doe with all my heart . Minister . Then how miserable soeuer you feele your selfe by reason of the masse of your sin , yet you are not subiect to condemnation , but shall most certainly escape the same . Take this for a most certaine trueth , that the man that hates and dislikes his sinnes , both before and after he hath done them , shal neuer be damned for them . Christian. I am euen heart sicke of my manifold sinnes and infirmities , and these good words which you speake are as flaggons of wine , to refresh my weary , laden , and weltring soule . I haue begun to flee sinne and to detest it long agoe . I haue beene oft displeased with mine infirmities and corruptions : when I offend God my heart is grieued , I desire to leaue sinne , I flee the occasions of sin : I would faine fashion my life to Gods word : & I pray vnto God that hee would giue me grace so to doe : & yet ( which is my griefe ) by the strength of the flesh , by the sleights & power of Sathan I am often ouertaken , & fal maruellously , both by speech and by deede . Minister . Haue courage my good brother , for whereas you haue an affection to doe the things that are acceptable vnto God , it argueth plainely that you are a member of Christ : according to that of Paul : They which are of the spirit , sauour the the things of the spirit . Well then , if Sathan euer obiect any of your sins to you , make answer thus , that you haue forsaken the first husband the flesh , & haue espoused your selfe to Christ Iesus , who as your head & husband hath taken vpon him to answer your debts , and therefore if he vrge you for thē , refer him ouer vnto Christ. For there is no sute in law against the wife the husband liuing : yea , I adde further , if you be ouercarried with Satans tēptations , and so fall into any sinne , you shall not answer for it but Sathan , it shal surely be reckoned on his score at the daie of iudgemēt , for he was the author of it : if you fall by the frailtie of your flesh , it shal perish therefore : but you shal still haue Christ your aduocate . Christian. Indeede as you say I haue in me an affection to please God , but when I come to performe my obedience , there I faile . Minister . Therfore marke this further . As long as the children of god are i● this life , a God regardeth more the affection to obey , then the obediēce itself : And they shall be vnto me saith the Lord of hosts , in that day I shall doe this , for a flocke , and I will spare them , as a man spares his own sonne that serueth him . The father when he shall set his child to doe any busines , though he doe it neuer so vntowardly , yet if he shewe his good will to doe the best he can , his father wil be pleased : and so it is with the Lord toward his children , you looke to haue some perfection in your selfe , but in this life you shall receiue no b more but the first fruits of the spirit , which are but as a handfull of corne , in respect of the whole corne fielde : and as for the accomplishment of your redemption you must waite for it till after this life : you would bee kissed with the kisses of Christs mouth , but here in this worlde you must bee content , if you may with Marie Magdelen kisse his feete . For the perfection of a Christian mans life , standes in the feeling and confession of his imperfections . And as Ambrose saith , obedience due to God standes more c in the affection then in the worke . Christian. But why will God haue those whome hee hath sanctified labour still vnder their infirmities ? Minister . The causes are diuers . First , hereby he teacheth his seruants , to see in what great neede they stand of the righteousnes of Christ , that they may more carefully seeke after it . Secondly , he subdueth the pride of mens heartes and humbleth them by counteruailing the graces which they haue receiued , with the like measure of infirmities . Thirdly , by this meanes the godly are exercised in a continuall fight against sinne , and are daily occupied in purifying themselues . Christian. But to goe on forward in this matter : there is another cause that makes me feare , least I haue no true repentance . Minister . What is that ? Christian. I oftentimes find my selfe like a very timberlog , voide of all grace and goodnes , froward and rebellious to any good worke , so that I● feare least Christ haue quite forsaken me . Minist . As it is in the strait seas , the water ebs and flowes , so is it in the godly : in them as long as they liue in this worlde according to their owne feeling , there is an accesse & recesse of the spirit . Otherwhiles they be troubled with deadnes and dulnes of heart , as Dauid was , who praied to the Lord , to quicke● him according to his louing kindnes , that he may keepe the testimonies of his mouth : And in another place he saith , that Gods promises quickened him . Which could not be , vnles he had beene troubled with great dulnes of heart . Againe , sometimes the spirit of God quite withdraweth is selfe to their feeling : as it was in Dauid . In the day of my trouble ( saith he ) I sought the Lord , and my soule refused comfort . I did think vpon god and was troubled , I praied and my spirit was ful of anguish : Againe , Will the Lord absent himselfe for euer ? and will he shewe no more fauour ? hath God forgotten to be mercifull ? &c. The Church in the Canticles complaineth of this : In my bed I sought him by night whome my soule loued : I sought him , but I found him not . And againe , My wellbeloued put in his hand by the hole of the doore , and my heart was affectioned towards him : I rose vp to open to my welbeloued , and my hands did drop down mirrhe , my fingers pure mirrhe vpon the handles of the barre , I opened to my welbeloued : but my welbeloued was gone and past , mine heart was gone when he did speake ; I ●ought him , but I could not finde him , I called but he answered me not . Contrariwise , God at some other times sheds abroad his loue most aboundantly in the hearts of the faithfull ; and Christ lieth betweene the breasts of his Church , as a posie of myrrhe giuing a strong smell . Christian. But how can he bee a Christian that feeles no grace nor goodnes in himselfe ? Minister . The child which as yet can vse no reason , is for all that a reasonable creature : and the man in a swowne feeles no power of life , and yet hee is not dead . The Christian man hath many quames come ouer his heart , and he fals into many a swown , that none almost would looke for any more of the life of Christ in him , yet for all that he may bee a true Christian. This was the state of Peter , when he denied our Sauiour Christ with cursing and banning , his faith onely fainted for a time , it failed not . Christian. I haue now opened vnto you the chiefe things that troubled me : and your comfortable answers haue much refreshed my troubled minde . The God of all mercie and consolation requite you accordingly . Minister . I haue spoken that which God out of his holy word hath opened vnto me , if you find any helpe thereby , giue God the praise therfore , & carrie this with you for euer , that by many afflictions both in the bodie and the minde you must enter into the kingdome of heauen . Raw flesh is noysome to the stomack , & is no good nourishment before it be ●odden : and vnmortified men and womē be no creatures fit for God : and therefore they are to be soaked and boyled in afflictions , that the fulsomnes and rankenes of their corruption may be delayed , and that they may haue in them some relish acceptable vnto God. And to conclude , for the auoiding of all these temptations , vse this sweete praier following which that godly Saint Master Bradford made . Oh Lord God and deere father , what shall I say that feele all things to bee ( in manner ) with me as in the wicked ? Blind is my minde , crooked is my will , & peruerse concupiscēce is in me , as a spring of stinking puddle . O how faint is faith in me ? how little is my loue to thee or thy people ? how great is my selfe loue ? how hard is my heart ? by reason whereof I am mooued to doubt of thy goodnesse towards me , whether thou art my mercifull father , and whether I be thy child or no : indeed worthily might I doubt , if that the hauing of these were the cause , & not the fruit rather of thy children . The cause why thou art my father , is thy merciful goodnes● grace & trueth in Christ Iesus , which cannot but remaine for euer . In respect whereof thou hast borne me this good wil to bring me into thy Church by baptisme , and to accept me into the number of thy children , that I might be holy , faithfull , obedient and innocent : and to call me diuers times by the ministerie of thy word into thy kingdome : besides the innumerable other benefits alwaies hitherto powred vpon me . All which thou hast done of this thy good will which thou of thine owne mercie barest to me in Christ before the world was made . The which thing as thou requirest straightly that I should beleeue without doubting , so wouldest thou that I in all my needs should come vnto thee as to a father , & make my mone without mistrust of beeing heard in thy good time , as most shall make to my comfort . Loe therefore to thee deare father I come through thy sonne our Lord , our Mediatour , and Aduocate Iesus Christ , who sitteth on thy right hand making intercession for me ; I pray thee of thy great goodnes and mercie in Christ to be mercifull to me a sinner , that I may indeed feele thy sweet mercie as thy child : the time ( oh deare father ) I appoint not , but I pray thee that I may with hope still expect and looke for thy helpe . I hope that as for a little while thou hast left me , so thou wilt come and visit me , and that in thy great mercie , whereof I haue great neede , by reason of my great miserie . Thou art wont for a little season in thine anger , to hide thy face from them whom thou louest : but surely ( O Redeemer ) in eternall mercies thou wilt shew thy compassions . For when thou leauest vs , O Lord , thou doest not leaue vs very long , neither doest thou leaue vs to our losse , but to our lucre and aduantage : euen that thy holy spirit with bigger portion of thy power and vertue may lighten and cheere vs : that the want of feeling of our sorrow may be recompenced plentifully with the liuely sent of hauing thee to our eternall ioy : and therefore thou swearest that in thine euerlasting mercie thou wilt haue compassion on vs. Of which thing , to the end we might be most assured , thine oath is to be marked , for thou saiest : as I haue sworne , that I will neuer bring any more the waters to drowne the world : so haue I sworne that I wil neuer more be angrie with thee , nor reprooue thee . The mountaines shall remooue , and the hills shall fall downe , but thy louing kindnes shall not mooue , and the bond of thy peace shal not faile thee : thus saiest thou the Lord our mercifull redeemer . Deare father therefore , I pray thee remember euen for thine owne truth & mercies sake the promise & euerlasting couenant , which in thy good time I pray thee to write in my heart , that I may know thee to be the only true God , and Iesus Christ whom thou hast sent : that I may loue thee with all my heart for euer : that I may loue thy people for thy sake : that I may be holy in thy sight through Christ : that I may alwaies not onely striue against sinne , but also ouercome the same daily more and more as thy children doe : aboue all things desiring the sanctification of thy name , the comming of thy kingdome , the doing of thy will on earth as it is in heauen , &c. through Iesus Christ our Redeemer , Mediatour , and Aduocate , Amen . A DECLARATION OF CERTAINE SPIRItuall Desertions , seruing to terrifie all drowsie Protestants , and to comfort them which mourne for their sinnes . AMong all the works of Gods eternal counsel , there is none more wonderfull then is Desertion : which is nothing els but an action of God forsaking his creature . Furthermore , God forsakes his creature , not by withdrawing his essence or beeing from it : for that cannot be , considering God is infinite ; and therefore must needes at all times be euery where : but by taking away the grace and operation of his Spirit from his creature . Neither must any thinke it to be crueltie in God to forsake his creature which he hath made : for he is soueraigne Lord ouer all his works : and for that cause he is not bound to any ; and he may doe with his owne whatsoeuer he will. And this his will is not to be blamed : for men are not to imagine , that a thing must first be iust , and then afterward that God doth will it : but contrariwise , first God wills a thing , and thereupon it becomes iust . Againe , sinne is so wretched a thing in the eyes of God , that he vtterly forsakes his creature for a punishment thereof . Now euery thing , so farre forth as it is a chastisment or punishment , is good ; considering that the inflicting therof is the execution of iustice . And God neuer forsakes the creature against the will thereof : but in the very time of Desertion , it voluntarily forsaketh and refuseth grace , and chooseth to be forsaken : wherefore if any hurt or miserie insue thereof , let the creature blame it selfe and praise the Lord. Desertions thus described are of two sorts , eternall and temporarie . Eternal desertions are those , wherby God vpon iust causes known to himselfe forsakes his creature wholly and for euer . Thus the deuill with his angels , and that part of mankinde which is prepared to destruction , is forsaken . For first , God before all worlds , did decree according to the purpose of his owne will to refuse them without the graunt of any mercie . Secondly , after they are created and liue in the world , he giueth them no Sauiour . For Christ is onely the redeemer of the Elect , and of no more : which may thus appeare . For whō Christ makes no Intercession , for thē he hath wrought no Redemption . But for them onely which are elected & shall beleeue in him , he makes intercession . I pray ( saith he ) not for the world , but for them which thou hast giuen me . And againe , I pray not for these alone , but for them also which shal beleeue in me through their word . Wherefore Christ is a redeemer to none but to the Elect. Thirdly , he reserueth them to eternall damnation for their sinnes ; which is a totall separation from God , and the accomplishment of all other Dese●tions . For the effecting of this , God exerciseth wicked men and reprobates in this life with diuers particular desertions , and that after this maner . He bestoweth all sorts of benefits on them as on his owne seruants : but yet so , as that he withdraweth that part of his benefit , which hath the promise of life eternal annexed to it in the word . And in this matter he dealeth as a mā that sets many trees in his orchard , but so as he takes away the heart or the pith thereof . And this the Lord doth either in temporall or spirituall benefits . I. For temporall benefits , as wealth , honour , libertie , outward peace , the Lord dealeth very bountifully with them : He makes his sunne to shine vpon the iust and vniust : he fills their bellies with his hid treasures : and as Dauid saith , I fretted at the foolish , when I saw the prosperitie of the wicked : for there is no bondes in their death , but they are lustie and strong , they are not in trouble as other mē , neither are they plagued as other men . But yet he holdes backe that which is the principall thing , and the very glorie of these benefits , that is , the right vse of them . For that a man may purely vse Gods creatures , two things are required . First , his person must stand iust and sanctifieed before God by faith in Christ. For vntill a mans person please God , his worke shall neuer please him . Secondly , he must vse the same creatures purely : which is done partly by inuocation of Gods name , and partly by referring them to their set and appointed ende● ; which are Gods glorie , a mans owne and his neighbours good . But all this is flat contrarie in the vngodly man. For first , he is forth of Christ , so that his person standes vniust before God. And therefore all his actions ( euen those which otherwise are lawfull and good ) in him are meere sinnes . Secondly , he vseth Gods gifts and blessings with an euill conscience . For by reason of his want of grace to beleeue , he cannot resolue himselfe , that God as his father doth bestow his blessings on him as his beloued child in Christ ; yet as a theefe and an vsurper , against his conscience he vseth them . Adde further , the creatures are vsed of him without inuocation : for such an one can not pray ; and therefore he doth but as the swine in the ●orrest , which feedeth on the mast , but neuer looketh vp to the tree whence it falleth . Thirdly , he vseth Gods gifts to eui●l endes : because either he makes an idol of them by setting his heart on them , or els he imploieth them to riot , pride , and the oppression of godly men . A master of musick hath his house furnished with musicall instruments of all sorts : and he teacheth his owne schollers artificially to vse them , both in right tuning of them , as also in playing on them : there comes in straungers , who admiring the faide instruments , haue leaue giuen them of the master to handle them , as the schollers doe : but when they come to practise , they neither tune them aright , neither are they able to strike one stroke as they ought● so as they may please the master and haue his commendation . This world is as a large & sumptuous pallace , into which are receiued , not onely the sonnes and daughters of God , but also wicked and vngodly men : it is furnished with goodly creatures in vse more excellent then all musicall instruments : the vse of them is common to all : but the godly man taught by Gods spirit , and directed by faith , so vseth them , as that the vse thereof is acceptable to God : as for the impure and vnbeleeuing , indeede they enioy the creatures and gifts of God , but the pure vse is wanting : for they cannot but abuse them : and therefore the wicked and the reprobate , though they should commit no other sinnes in the world , yet for the vse of their wealth and honour , for their very eating and drinking ( which in themselues are most lawful ) shal be damned . II. Concerning spirituall blessings , first God ceaseth to graunt so much as an outward calling to many men . For how many nations since the beginning of the world , much more particular men , haue their bin , are , & shall be , which neuer heard the preaching of the Gospell ; nay not so much as the name of Christ , God is knowne in Iurie , ( saith Dauid ) and he hath not done so to any nation . And often in Moses and the Prophets it is mentioned that the couenant was in former times made peculiar to the Iewes . And Paul in the Acts saith , that God suffered the Gentiles in former times to walke in their owne waies : and of the Ephesians , before their calling he saith , that they were strangers from the promises , and without God in the world . III. He graunts the outward meanes of saluation , namely the Word , Praier , Sacraments , Discipline abundantly : but yet he quite withdraweth the operation of his spirit , whereby a conuersion might be wrought . For they neuer haue that pearcing of the eare which Dauid mentioneth , nor the opening of the heart with Lydia , nor that teaching of God , when they are drawne of the father to Christ. And in so doing indeed , onely he offreth grace , but doth not exhibite and conferre it : not that he mocketh any , but that in so doing he may euery way conuince and bereaue them of excuse . As the Lord speaketh to Esay , Goe and say to this people , ye shall heare indeede , but ye shall not vnderstand : ye shall plainly see , but not perceiue : make the heart of this people fat , make their eares heauie , and shut their eyes , least they see with their eyes , and heare with their eares , and vnderstand with their hearts , and conuert , and he heale them . If our Gospell be hid ( saith Paul ) it is hid in them that perish . Men that haue long liued vnder the preaching of the Gospel , and yet still remaine ignorant and impenitent , let them beware and take heede of this desertion ; and they are with trembling to lay to their hearts , that which the holy Ghost speaketh of Hophni and Phinehas , They obeyed not the voice of their father , because the Lord would destroy them . IIII. To goe further , he bestoweth on them many worthie properties of faith . As first , a knowledge of the diuine truth in the Law and the Gospel . Secondly , an assent to the said truth . Thirdly , a ioyfull reioycing and boasting in speaking and hearing of it . Fourthly , an outward profession of it for a time . But he doth not bestow that qualitie and vertue of faith , which is , as it were , the very soule of it : without which faith is dead and saueth none , namely , the inward assurance and certificate of his loue and fauour in Christ , with a sense and feeling of the same in heart . Neither are the former duties of faith perpetuall and sound in them , for the reprobate is not induced to them by any assurance of Gods mercie , but by other sinister occasions , as are : First , desire of knowledge in diuine mysteries . Secondly , a delight in it . Thirdly , praise and commendation among men . Fourthly , the maintaining of wealth and honor . Fiftly , the getting of wealth or honour . Sixtly , a desire to be at vnitie and concord with the Nation or people where the Gospell is preached . Therefore when these ends and occasions of their beleeuing cease , then also their faith & profession cease . In this kind of desertion , it is to be feared , that most men are . All in our Church will professe faith in Christ : yet seeing the sound conuersion to God , and the sinceritie of life and doctrine is very rare , we may presume that , that maine propertie of faith which is the receiuing and apprehension of Christ , is wanting in most : therefore let euery man looke to himselfe and betime labour to turne his temporarie faith ( if he finde it in himselfe ) into a true sauing faith , wherfore he must striue first to feele his extreame need of Christ and his merits . Secondly , to hunger and thirst after him , as after meate and drinke . Thirdly , to be nothing in himselfe , that he may be all in all out of himselfe in Christ. Fourthly , to be able to say that he liueth not , but Christ liueth in him by faith . Fifthly , to loathe his owne sinnes with a most vehement hatred , and to prize and value Christ and the least drop of his blood aboue a thousand worlds . V. Againe in repentance he bestoweth , first , a sight of sinne : secondly , a kinde of sorrow for it : thirdly , a confession of it : fourthly , a resolution for a time to sinne no more . But that part of repentance which hath the promise of mercie annexed , that is , a conuersion of the whole man to God he neuer giueth it . VI. Lastly , God giueth to the reprobate his spirit , but so farre forth as it shall not any whit regenerate or renew his nature : but onely in the outward action represse the act of sinne : so as thereby without any inward change he shall be as ciuily iust & vpright in outward conuersation , as any in the world . Thus much of those desertions which befall the deuill and his angels and all reprobates : now follow those wherewith God exerciseth euen his owne elect children : for the blessings that God bestoweth on them are of two sorts , either positiue or priuatiue : positiue , are reall graces wrought in the heart , by the spirit of God : priuatiue are such meanes whereby God preserues men from falling into sinne : as crosses , desertions . And these in number exceed the first , as long as men liue in this world . Before it can be declared , what these desertions are , this conclusion is to be , laid down : He which is once in the estate of grace shall be in the same for euer . This appeareth in the 8. of the Rom. 30. where Paul sets downe the golden chaine of the causes of saluation that can neuer be broken ; so that he which is predestinate shall be called , iustified , glorified . And a little after he saith , Who shall lay any thing to the charge of Gods elect ? and , Who shal seuer vs from the loue of Christ ? and , I am perswaded that no creature shall be able to seuer vs frō the loue of Christ : which he would not haue saide , if men beeing in the estate of grace , might fall quite frō grace . And how should they which are iustified haue peace with God , if they were not sure to perseuer righteous before God to the end ? And how shall it be said , that hope maketh not ashamed , because the loue of God ( wherewith Gods loues his elect ) is shed abroad in their hearts , by the holy Ghost which is giuen them , if any may vtterly fall from that loue ? How should the testimonie of the spirit , which testifieth to the elect , that they are the children of God , be true and certen , if it may be quite extinguished ? Lastly , how shall that of Iohn be true , They went out of vs , becanse they were not of vs : if they had beene of vs , they should haue remained with vs , if a man may wholly fall from Christ which hath once bin made a true mēber of him ? Our Sauiour Christ saith , My sheep heare my voyce : and I know them , and they follow me : and I giue life eternall to them , and no man shall take them out of my hand , or out of my fathers hand , and whatsoeuer my father giueth me shall come vnto me , and whosoeuer commeth to me , I will not cast out . And if any of the elect beeing effectually called might wholly fall from grace , then there must be a second insition or ingrafting into the mysticall bodie of Christ , and therefore a second Baptisme : nay for euery fall a new infition , and a new Baptisme ; which must in no wise be graunted : wherefore they which are predestinate to be in the state of grace , are also predestinate to perseuer in the same to the ende . Hereupon it followeth that the desertions of Gods elect , are first of all partiall , that is , such as wherein God doth not wholly forsake them but in some part . Secondly , temporarie , that is for some space of time , and neuer beyond the compasse of this present life . For a moment ( saith the Lord in Esay ) in mine anger I hid my face from thee for a little season , but with euerlasting mercie haue I had compassion on thee , saith the Lord thy Redeemer . And to this purpose Dauid well acquainted with this matter , praieth , forsake me not ouer long . This sort of desertions , though it be but for a time , yet no part of a Christian mans life is free from them ; and very often taking deepe place in the heart of man , they are of long continuance . Dauid continued in this dangerous fall about the space of an whole yeare before he was recouered . Luther confesseth of himselfe , that after his conuersion , he lay three yeares in desperation . And common experience in such like cases can make record of longer time . The manner , God vseth in forsaking his owne seruants , is of two sorts ; the first is by taking away one grace & putting another in the roome : the second , by hiding his grace as it were in a corner of the heart . God takes away his grace , and puts another in the roome , diuers waies . I. First , he bereaueth his owne children of outward prosperitie , yea he will loade them with crosses ; and yet he will make a good supplie by giuing patience . Dauid is driuen out of his kingdome by his owne sonne : a heauy crosse : yet the Lord ministreth an humble and patient spirit , so as he was content to speake , c If the Lord thus say , I haue no delight in thee : behold here I am , let him doe to me as seemeth good in his eyes . So likewise Christian Martyrs are bereaued of all outward safetie , and laid open to the violence and persecution of tyrants ; yet inwardly they are stablished by the power of the might of God , when they are most weake they are most strong , and when they are most foiled , then they obtaine victorie . II. Secondly , the Lord cuts off the daies of this life , and for recompence to his owne elect giues life eternall , d The righteous is taken away for the euill to come . This is manifest in Iosias , of whom it is said , e Behold , I will gather thee to thy fathers , and thou shalt be put in thy graue in peace , and thine eyes shall not see all the euill which I will bring vpon this place . III. Thirdly , God takes away the feeling of his loue , and the ioy of the holy Ghost for a season : and then in the roome thereof he kindles an earnest desire and thirsting with grones and cryings vnto heauen , to be in the former fauour of God againe . This was Dauids case , when he complained and saide , f My voice came to God when I cried , my voice came to God and he heard me : in the day of my trouble I sought the Lord , my sore ranne and ceased not in the night : my soule refused comfort . I did thinke vpon God and was troubled : I praied and my spirit was full of anguish . Selah . The like was the estate of the Church making her mone vnto God in Esay , g O Lord , why hast thou made vs to erre from thy waies ? and hardened our hearts from thy feare ? Returne for thy seruants sake , and for the tribes of thine inheritance . IV. Fourthly , God graunts his seruants the holy meanes of saluation , namely preaching , praier , sacraments , and holds backe the efficacie of his ●pirit for a time . In this case they are like the corne field that is plowed & sowed with good corne : but yet for a time , it neuer giues rooting beneath , nor so much as a shew of any blade appeares aboue . Thus the spouse of Christ , whē shee comes into his wine-seller , shee falls into a swowne ; so as shee must h be staied with flaggons , and comforted with apples , because shee is sicke of loue . V. Fiftly , God giueth his children a strong affection , to obey his will , but he lets them faile in the act of obedience it selfe , like as the prisoner who hath escaped the hand of his gayler , hath an affection to runne a thousand miles euery houre ; but hauing happily his bolts on his legges , he can not for his life but goe very softly , gauling and cha●ing his flesh ; and with much griefe falling againe into the handes of his keeper . This is it , that Paul complaineth of when he saith , i I delight in the law of God , concerning the inner man : but I see another law in my members , rebelling against the law of my minde , and leading me captiue to the law of sinne , which is in my members . O wretched man that I am , who shal deliuer me from this bodie of death ? The second maner of Gods forsaking his Elect is , when he hides his graces for a time : not by taking them quite away , but by couering them and by remoouing all sense and feeling of them . And in this case they are like the trees in the winter season , that are beaten with winde and weather , bearing neither leafe nor fruit , but looke as though they were rotten and dead , because the sap doth not spread it selfe , but lies hid in the roote . Dauid often was in this case , as namely when he saith , k Will the Lord absent himself for euer ? And will he shew no more fauour ? is his mercie cleane gone for euer ? doth his promise faile for euermore ? Hath God forgotten to be mercifull ? Hath he shut vp his tender mercies in displeasure ? Selah . This comes to passe , because the Lord very often in and by one contrarie works another . Clay and spittle tempered togither in reason should put out a mans eies : but Christ vsed it as a meanes to giue sight to the blinde . Water in reason should put out fire : but Elias when he would shew that Iehoua was the true God , poures water on his sacrifice , and fils a trench therewith to make the sacrifice burne . The like appeareth in the worke of grace to saluation . A man that hath liued in securitie , by Gods goodnes hath his eyes opened to see his sinnes and his heart touched to feele the huge and loathsome burden of thē , and therefore to bewaile his wretched estate , with bitternes of heart . Hereupon he presently thinkes that God will make him a firebrand of hell : whereas indeede the Lord is now about to worke , and frame in his heart sanctification and sound repentance neuer to be repented of . The man which hath had some good perswasions of Gods fauour in Christ , comes afterward vpon many occasions to be troubled and to be ouerwhelmed with distrustfulnes & grieuous doubtings of his saluation , so as he iudgeth himselfe to haue beene but an hypocrite in former times , and for the time present a cast-away . But indeed hereby the Lord exerciseth , fashioneth , and increaseth his weake faith . In one word , marke this point , That the graces of God peculiar to the elect , are begunne , increased , and made manifest in or by their contraries . A man in this desertion cap discerne no difference betweene himselfe and a cast-away : and the rather if with this desertion be ioyned a feeling of Gods anger : for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man , and that is a wrastling and strugling in spirit and conscience , not with the motions of a rebelling flesh , nor the accusations of the deuill , which are oftentimes very irksome and terrible , but against the wrath of a reuenging God. This hidden and spirituall temptation more tormenteth the spirit of man , then all the rackes or gibbets in the world can doe . And it hath his fittes after the manner of an ague , in which euen Gods own seruants ouercarried with sorrowe may blaspheme God , and crie out that they are dāned . Iob was in this estate : as he testifieth , a Oh that my griefe were waied ( saith he ) and my miseries were laid togither in the ballance : for it would be heauier then the sand of the sea : therefore my words are swallowed vp ; for the arrowes of the Almightie are in me : the venome therof doth drink vp my spirit , and the terrours of god fight against me . And further he complaines that the Lord is b his enemie , that he writes bitter things against him , and that he c sets him as a But to shoote at . This was Dauids tēptation when he said , d O Lord rebuke me not in thy anger , neither chastise me in thy wrath , haue mercy vpon me O Lord , for I am weake : O Lord heale me , for my bones are vexed , my soule is also sore troubled : but Lord howe long wilt thou delay ? Returne O Lord , deliuer my soule , saue me for thy mercies sake . Hence it follows , that when any that hath beene a professour of the gospel shall despaire at his end ; that men are to leaue secret iudgements to God , and charitably to iudge the best of them . For example , e one Master Chambers at Leicester of late , in his sicknes grieuously despaired , and cried out that he was damned , and after died : yet it is not for any to note him with the blacke marke of a reprobate . One thing which hee spake in his extremitie ( O that I had but one drop of faith ) must mooue all men to conceiue well of him . For by this it seemeth that he had an heart which desired to repent & beleeue ; & therefore a repentant and beleeuing heart indeed . For God at all times , but especially in temptation , of his great mercy accepts the will for the deed . Neither is it to be regarded that he said he was damned ; for mē in such cases speak not as they are , but as they feele themselues to be . Yea , to goe further , when a professour of the gospell shall make away himselfe , though it be a fearfull case , yet stil the same opiniō must be carried . First , Gods iudgements are very secret . Secondly , they may repent in the very agony for any thing we know . Thirdly , none is able to comprehend the bottomlesse depth of the graces and mercies which are in Christ. Thus much of the manner which God vseth in forsaking his elect ; Nowe followe the kindes of desertion , which are two : desertion in punishment , desertion in sinne . Desertion in punishment is , when God deferreth either to mittigate or to remooue the crosse and chastisement which hee hath laid vpon his children . This befell Christ on the crosse , f My God ( saith he ) my God , why hast thou forsaken me ? This was the complaint of Gedeon , Did not the Lord bring vs out of Egypt ? But now the Lord hath forsaken vs , and deliuered vs into the hands of the Midianites . Iudg. 6. 13. g Master Robert Glouer Martyr at Couentrie , after he was condemned by the Bishop , and was nowe at the point to bee deliuered out of the worlde , it so happened , that two or three daies before his death , his heart beeing lumpish and desolate of all spirituall consolation , felt in himselfe no aptnesse nor willingnesse , but rather a heauinesse and dulnesse of spirit , full of much discomfort to beare the bitter crosse of martyrdome ready now to be laid vpon him : whereupon he fearing in himselfe , least the Lord had withdrawn his wonted fauour from him , made his mone to one Austine his friend , signifying vnto him how earnestly he had praied day & night vnto the Lord , and yet could receiue no motion nor sense of any comfort from him , vnto whome the said Austine answered againe , willing him patiently to waite the Lords pleasure , and howesoeuer his present feeling was , yet seeing his cause was iust and true , he exhorted him constantly to sticke to the same , & to play the man , nothing doubting but the Lord in his good time would visit him , & satisfie his desire with plentie of consolation , &c. The next day when the time came of the martyrdome , as he was going to the place , and was now come to the sight of the stake , although all the night before praying for strength and courage , he could feele none , suddenly hee was so replenished with the holy Ghost , that he cried out clapping with his handes to Austine , & saying with these wordes ; Austine , he is come , he is come , &c. and that with such ioy and alacritie , as one seeming rather to be risen from some deadly danger to libertie of life , then as one passing out of the world by any paines of death . Desertion in sinne , is when God withdrawing the assistance of his spirit , a man is left to fall into some actuall and grieuous sin . And for all this no man is to thinke that God is the author of sin , but onely man that falleth , & Satan . A resemblance of this trueth we may see in a staffe : which , if a man shall take & set vpright vpon the ground , so long as he holds it with his hand , it stands vpright ; but so soone as he withdrawes his hand , though he neuer push it down , it falls of it selfe . In this desertion was the good king Hezechiah , of whom the holy Ghost speaketh thus : Hezechiah prospered in all his waies , therefore dealing with the Ambassadours of the Princes of Babel which set to him to enquire of the wonder which was done in the land , God left him ( namely , to the pride of his heart to exalt himselfe ) in tempting him , that hee might trie out all that was in his heart . To this place appertaine , Noes drunkennes , Dauids adulterie , Peter deniall of Christ. The reason of such desertions may be this . If a patient shal be grieuously sicke , the phisition will vse all manner of meanes that can be deuised to reco●er him , & if he once come to a desperate case , the phisition rather then hee will not restore him , will imploy all his skill ; he will take poyson , and so temper it , and against the nature thereof he will make a soueraigne remedie to recouer health . The elect children of God , are diseased with an inward , hidden , and spirituall pride ; whereby they affect themselues , and desire to bee something in themselues forth of Christ : and this sinne is very dangerous : first● because when other sinnes die in a man , this secret pride gets strength : for Gods grace is the matter of pride , in such wise , that a man will be proude , because he is not proud : for example , if any shall be tempted of the deuill to some proud behauiour , and by Gods grace get the victorie ; then the heart thus thinketh , Oh thou hast done well , thou hast foiled the enemie , neither pride nor any other sinne can preuaile against thee ; such and such could neuer haue done so : and a very good man shall hardly be free from such kinde of motions in this life . Secondly , there is no greater enemie to faith then pride is : for it poisoneth the heart and maketh it vncapable of that grace , so lōg as it bereth any sway : for he that will beleeue in Christ must be annihilated , that is , he must be bruised and battered to a flat nothing , in regard of any liking or affection to himself , that he may in spirit mount vp to heauen , where Christ sits as the right hand of the father , & as it were with both the handes of faith graspe him with all his blessed merits , that he may be wisdome , righteousnes , sanctification , redemption , life , good works , & whatsoeuer good thing he is , neither in , nor by , nor for himself ; but euery way forth of himself in Christ. Now , this blessed cōditiō of a beleeuing heart , by naturall selfe-loue and self-liking is greatly hindered . God therefore in great mercy to remedie this dangerous corruption , lets his elect seruantes fall into trouble of mind and conscience , & if they happily be of greater hardnes of heart into some actuall sinne : and so declaring his wonderfull mercie in sauing them , he is faine against his mercie to bring them to his mercie , & by sinne to saue them from sinne . By this meanes the Lord , who can bring light out of darknes , makes a remedie of sinne to slay pride , that inuincible monster of many heads , which would slay the soule . Though this be so , yet none must hereupon venter to commit any sinne against Gods commandements , least in so doing they cast awaie their soules . For the godly man , though he fall into sinne , yet it is against his purpose , and it makes his heart to bleede : and the course of his life shall bee alwaies vpright and pleasing vnto God : because he is led by the spirit of God. The ends for which god vseth desertiōs are three , the first is the chastismēt of sins past in the former part of mans life , that he may search them out , consider thē , & be hartily sorrowfull for thē : for this end was Iobs triall . Trou writest ( saith he ) bitter things against me , & makest me to possesse the sins of my youth . The second end is , that God may make triall of the present estate of his seruants : not that he is ignorant what is in man , but because hee would haue all men know themselues . To this effect saith Moses . And thou shalt remember all the way which the Lord thy God led thee in the wildernesse for to humble thee , and to prooue thee , to knowe what was in thine heart , whether thou wouldst keepe his cōmandements or no. This also was the end why the Lord left Ezechias to proue and trie what was in his heart . This trial by desertion serueth for two purposes : for otherwhiles the Lord vseth it for the manifestation of some hidden sin , that the godly may be deeplier humbled , and craue more earnestly pardon of that and other sins . For as the begger is alwaies mending and peecing his garment , where he findes a breach : so the penitent and beleeuing heart must alwaies bee exercised in repairing it selfe where it findes a want . Againe , ofttimes this triall serues to quicken and reuiue the hidden graces of the heart , that men may be thankefull for them , and feele an increase of thē in the heart . The good husbandmā cuts the branches of the Vine , not that he hath a purpose to destroy them , but to make them beare more fruit . In the Cāticles when Christ left his spouse , then shee riseth out of her bed , shee opens the doore , her hands drop mirrhe on the barre of the doore : then further she seekes & calls for him , and praiseth him more then euer before . Dauid testifieth the like of himselfe : In my prosperitie I said I shall neuer be mooued , &c. but thou didst hide thy fa●e and I was troubled . Then cried I to thee , O Lord , & praied to my Lord. Lastly , men that liue in the Church , beeing for a time left of God , become so impenitent as that they must be giuen vp to Sathan ; yet for no other cause , but that the flesh may be killed , and the spirit made aliue in the daie of the Lord. The third end is the preuēting of sin to come . This appeareth in Paul ; Least ( saith he ) I should be exalted out of measure through the aboundance of reuelations , there was giuen vnto me a pricke in the flesh , the messenger of Sathan to buffet me because I should not be exalted out of measure . In the former times when the Lord among many others had set out Cranmer for the maintenance of his blessed trueth against his and Gods enemies , hee left him for a while to fall from his religion , and to make a dangerous recantation : but so as thereby he preuented many sinnes , and prepared him to a glorious martyrdom . As some of his own wordes may testifie which he spake a little before his end : And now ( saith hee ) I come to the great thing that so much troubleth my conscience more then any thing that euer I did or said in all my life , & that is the setting abroad of a writing contrarie to the trueth , which nowe here I renounce as things written with my hand cōtrary to the trueth which I thought in my heart , & that for feare of death and to saue my life , &c. and for as much as my hand offended writing contrary to my heart , my hand shall be first punished therefore : for may I come to the fire it shall be first burned . Answerablie , when he was at the fire , first he burnt his right hand which subscribed ; his body suffered the flame with such constancy & stedfastnes as he neuer almost mooued : his eies lift vp to heauen often he repeated his vnworthy right hand . Thus , death which he most feared , he most desired , that he might take reuenge of himselfe for his sinne . The vse that all good Christian heartes are to make of these their desertions , is manifold . First , if they haue outward rest and walke in the feare of God , & be filled with the ioy of the holy Ghost , let them not be high minded , but feare , least a forsaking follow . Secondly , if in any temptation they iudge themselues forsaken , let them consider this wonderfull worke of spirituall desertions which God exerciseth vpon his own children very vsually : and then it may please the Lord , they shal find it to be a restoratiue against many a quame & swoune of spirit and conscience into which otherwise they would certainly fall . Thirdly , seeing God for their triall doth often withdraw himselfe from them , let thē againe draw neere to God and presse vnto him ; euen as a man that shiuers of an agne is alwaie creeping to the fire . If it be demaunded howe a man should come neere God , the answer is , by the vse of his worde and praier . For by his word he speakes to thee , and by praier thou speakest to him . Lastly , seeing by desertions God wil take experience of his seruants , let euery man try & searc● his waies , and euer be turning his feete to the waies of Gods commandements : let him endeauour to keepe a good conscience before God & before all men , that so hee may with Dauid say , Iudge me O Lord , for I haue walked in mine innocencie : my trust hath bin alwaies in the Lord : I shal not slide : prooue me , O Lord , and trie me , examine my raines and my heart . FINIS . A CASE OF CONSCIENCE , THE GREATEST THAT EVER WAS ; HOW A MAN MAY KNOW whether he be the child of God , or no. Resolued by the word of God. Whereunto is added a briefe Discourse taken out of Hier. Zanchius . 2. Pet. 1.10 . Giue all diligence to make your Election sure , for if ye doe these things ye shall neuer fall . Printed for Thomas Man , and Iohn Porter . 1600. To the godly Reader . IN Gods Church commonly they who are touched by the spirit , & begin to come on in Religion , are much troubled with feare that they are not Gods children ; and none so much as they . Therefore they often thinke on this point : and are not quiet till they finde some resolution . The spirit of God , ( as best knowing the estate of Gods children ) hath penned two parcels of holy scripture , for the full resoluing of this case ; namely the 15. Psalme and ●he first Epistle of Saint Iohn . And for the helping of the simple and vnlearned , who desire to bee informed concerning their estate , I haue propounded these two parts of scripture , in the forme of a Dialogue : and haue ioyned thereunto a little discourse concerning the same matter , penned in Latin by H. Zanchius , a learned Diuine , and now englished . Vse this labour of mine for thy benefite and comfort : & the Lord increase the number of them which may reioyce that their names are written in heauen . W. Perkins . THE FIRST EPISTLE OF IOHN , IN forme of a Dialogue . The Speakers . Iohn . Church . CHAP. I. Church . MAny among vs denie the Godhead , and many the manhood of Christ. Iohn . That which was from the beginning [ and therefore true God ] which we haue heard [ namely speaking ] which wee haue seene with these our eies , which we haue looked vpon , and these hands of ours haue handled of that word [ not the sounding but the essentiall word of the Father , ] of life [ liuing of himselfe , and giuing life vnto all other . ] Ch. Before you goe any further , this word of life is inuisible , how then could it bee seene ? Ioh. [ Yes ] for that life was made manifest [ to wit , in the flesh , ] and we [ I with many others ] haue seene it , and beare witnesse , and publish vnto you that eternall life , which was with the father [ eternally before this manifestation ] and was made manifest vnto vs. Ch. Menander , Ebion , and Cerinthus , hauing beene teachers among vs , confidently denie these things which you say : and they beare vs in hand , that they seeke our good . Ioh. That [ which I will repeat againe for more certainties sake ] which we haue seene and heard , declare we vnto you , they ye may haue fellowship with vs , and that our fellowship also may bee with the father , and with his sonne Iesus Christ. And these things write we vnto you , that your ioy might bee full [ i. might haue sound consolation in your consciences . ] Ch. Well then lay vs downe some ground , wherby we may come to be assured that we haue fellowship one with another , and with Christ. Ioh. This then is the message which wee haue heard of him , & declare vnto you that God is light [ i. purenesse it selfe and blessednes ; whereas men and Angels are neither , but by participation ] and in him is no darkenes . Ch. Some that make profession among vs , continue still in their olde course and conuersation ; and yet they say they haue fellowship with God. Ioh. If we say that we haue fellowship with him , and walke [ lead the course of our liues ] in darkenesse , [ i. ignorance , errour , impietie , ] wee lie , [ dissemble , ] and doe not truely [ deale not sincerely . ] Ch. What then is the true marke of one which hath fellowship with God ? Ioh. If we walke in the light , [ lead the course of our liues in sinceritie of life and doctrine ] we haue fellowship one with another . Ch. We are so defiled with sinne , that we often doubt , least we haue no fellowship with God. Ioh. The blood of Iesus Christ his sonne clenseth vs from all sinne . Ch. Some among vs are come to that passe , that they say they haue no sinne : and that this estate is a signe of fellowship with God. Ioh. If we say we haue no sinne , we deceiue our selues , [ imagining that to bee true which is otherwise ] and the trueth is not in vs. Ch. How then may we knowe that our sinnes are washed away by Christ ? Ioh. If we confesse our sinnes [ namely with an humbled heart desiring pardon ] he is faithfull and iust [ in keeping his promise , ] to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . If we say [ as they before named doe ] wee haue not sinned , we make him a lier [ whose word speakes the contrary , ] and his word is not in vs [ his doctrine hath no place in our hearts . ] CHAP. II. Ch. IF this bee true which hath beene said , that the blood of Christ doth clense from all sinne ; and that if we doe confesse them they shall be pardoned ; our corruption tels vs that we may sinne freely . Ioh. My little children , these things I write vnto you that yee sinne not . Ch. Alas , we fall oft by infirmitie : what shall we then doe ? Ioh. If any man sinne , we haue an aduocate [ who in his owne name and by his owne merits pleads our cause ] to the Father Iesus Christ the iust [ and therefore fit to make intercession . ] Ch. But how may euery one of vs in particular know that Christ is his aduocate ? Ioh. He is the propitiation [ i. a couering of sin or reconciliation , as the propuiatorie of the Arke couered the lawe , ] and not for our sinnes onely , but also for the sinnes of the whole world [ not onely Iewes but also Gentiles of all sorts . ] Ch. Be it that I knowe him to be my aduocate , may I not be deceiued ? howe may I knowe that this my knowledge is effectuall to saluation ? Ioh. Hereby are we sure that wee knowe him [ here , that knowledge is meant , whereby a man applies Christ and all his benefits to his owne soule ] If we keepe [ to keepe is not to fulfil , but to haue a care and desire to doe it ; for God of his mercie , to his seruants accepts the will for the deede ] his commandements . Ch. Many among vs professe that they knowe Christ , but their liues be not according . Ioh. He that saith , I know him , and keepes not his commandements , is a lier , and the truth is not in him . Ch. How may it be prooued , that the endeauour to keepe Gods commandements is a marke of faith and fellowship with Christ. Ioh. [ He in whom the loue of god is perfect , may hereby know that he is in Christ. ] But he that keepeth his word , in him is the loue of God : [ i. not that loue wherewith God loueth him ; but that , whereby he loueth God ] is perfect indeed : [ i. sincere and sound : perfection being opposed not to imperfection , but to hypocrisie : ] hereby [ therefore ] we know that we are in him . He that saieth he remaineth in him , ought to walke euen so , as he hath walked : [ and therefore he must needes indeauour himselfe in the commandements . ] Ch. Declare vnto vs some of the principall of these commandements ? Ioh. Brerhren , I write no newe commandement vnto you : But an old commandement which yee haue heard from the beginning : this olde commandement is the word which ye haue heard from the beginning . Againe , a newe commandement I write vnto you , that , which is true [ to wit that the commandement is newe which he will not write [ in him ] who renueth the commandement of old giuen to Moses ] and also in you , for the darkenes is past [ i. the hardening of the minds of men vnder the old testament , wherby they did but in a small measure vnderstand the word [ and that true light ] a greater measure of illumination , as also the writing of Gods lawes , not in tables of stone , but in the fleshie hearts ; so as they be transformed into the obedience thereof ] now shineth . Ch. Well , set downe this commandement which is so ancient , and is now renued . Ioh. He that saith [ as many among you doe ] that he is in that light [ than is , that he is both plentifully enlightened and borne anew ] & hates his brother , is in darkenesse [ vnder the estate of damnation , not yet truely regenerate , ] vntil this time . He that loueth his brother abideth in that light ; [ is truely enlightened and regenerate● ] and there is no offence , [ i. he will giue no occasion of euill ] in him . But [ on the contrarie ] he that hateth his brother is in darkenes , and walketh in darkenesse [ leadeth his life in ignorance and vngodlinesse ] and knoweth not whither he goeth because that darkenesse hath blinded his eies . Ch. What mooneth you to deliuer vnto vs all these notes and signes of our newe birth , and communion with Christ ? Ioh. Little children I write vnto you because your sinnes are forgiuen you ; for his names sake [ i. by Christ and his merite ; that ye may be certified to your comfort of this . ] [ And that no kind of men among you might doubt of this , ] I write vnto you Fathers , because ye [ delighting to tell and heare of olde and auncient matters ] haue knowne him [ that is , Christ ] that is from the beginning● I write vnto you young men , because ye [ delighting to shewe your valour and strength ] haue ouercome the euil one , [ that is , Sathan : ] I write vnto you litle childrē , [ who delight alwaies to be vnder the fathers wing , ] because ye haue knowne the father . [ And againe , because we are dull to mark● and remember that which is good for vs : ] I haue written vnto you Fathers , because ye haue known him that is from the beginning : I haue written vnto you young men , because yee are strong , and the word of God abideth in you : and ye haue ouercome that wicked one . Ch. If wee bee in the estate of grace vnder Gods fauour in Christ ; howe may wee abide in it ? Ioh. Loue not this world [ the corrupt estate of mankind out of Christ , ] neither the things that are in the world [ for first of all ; to giue reasons , ] if any man loue this worlde , the loue of the Father [ wherewith he loued the father ] is not in him . [ Secondly ] for all that is in this world , as the lust of the flesh [ the corruption of nature , which chiefly breaketh out in euill concupiscence ] the lusts of the eies [ the fruite of the former , stirred vp by outward prouocations , especially in the eie , as it is manifest in adulterie or couetousnesse ] and the pride of life [ i. Arrogancy and ambition among men in common conuersation of life , ] is not of the father , but of the world . And [ thirdly ] this world passeth away and the lust thereof : but he that fulfilleth the will of God , abideth for euer . Ch. What other things are we to doe , that we may continue ? Ioh. Little children , it is the last time ; and as ye haue heard that Antichrist shall come , [ a speciall Antichrist , the chiefe of all other ; who is now manifest to be the Pope of Rome ] euen now are there many Antichrists [ heretickes , denying either the natures of Christ , or his offices ; or the vniō & the distinction of his natures : ] whereby we know that it is the last time . Ch. Those whome you call Antichrists , were of our companie , and professed as we doe . Ioh. They went out from vs , but they were not of vs : for if they had beene of vs , they should haue continued with vs. But this commeth to passe , that it might appeare that they are not all of vs. Ch. How can we be assured of our continuance in grace : for we may fall as well as they doe ? Ioh. But ye haue annointment , [ the grace of Gods holy spirit , resembled by the annointings in the old Testament ] from that holy one [ Christ , Luke 1. 15. ] and know all things . Ch. If we know all things , then you neede not write vnto vs of these matters . Ioh. I haue not writtē vnto you , because ye know not the truth : but because you know it , and that no lie is of the truth [ i. ye can distinguish betweene the sound doctrine of the Gospel and errours . ] Ch. What is this lie which you speake of ? Ioh. Who is a lier , [ a deceiuer , a seducer , ] but he that denieth that Iesus is Christ , [ the Messias or Sauiour of mankind . ] The same is that Antichrist , that denieth the Father and the Sonne . Ch. These whome you meane ( say they ) defend the doctrine of God as well as we ; and they vse to call him Father . Ioh. Who so denieth the Sonne , hath not the Father . Ch. What doe you inferre vpon this , if it be the last time as you haue saide ? Ioh. Let therefore abide in you , that same [ doctrine concerning Christ ] which ye haue heard from the beginning : [ which the Apostles preached , and before them the Prophets since the beginning of the world ] If that which ye haue heard from the beginning remaine [ ye beleeuing and obeying it ] in you , ye also shall continue in the same , and in the father . And this is the promise which he hath promised vs , euen life eternall . Ch. We cannot perswade our selues of perseuerance , seeing men so commonly fall away from Christ among vs ? Ioh. These things haue I written vnto you , concerning them that deceiue you ; [ not meaning them of you , as you seeme to take it . ] But that annointing [ the spirit which ye haue receiued of Christ and which hath led you into all truth ] which ye haue receiued of him , dwelleth in you [ ubideth in you , and will so continue : ] and ye neede not that any man teach you , [ any other doctrine beside this which ye haue learned alreadie : ] but as the same Annointing teacheth you all things , and is true and not lying , and as it taught you , ye shall abide in him . And now , little children abide in him ; that when he shall appeare , we [ being iustified in Christ. ] may haue boldnes , and not be ashamed , [ neither Sathan nor our consciences accusing vs for sinne , ] before him at his comming . Ch. We are still in doubt to returne backe to that which you said before , how an endeuour to keepe the commandements , should be a signe of fellowship with Christ. Ioh. If we know that he [ God ] is righteous , know ye that he which worketh righteousnes is borne of him [ as a child is knowne to haue such a man for his father , because he resembleth him . ] CHAP. II. Ch. ARe not we then borne of God ? Ioh. Behold what loue the Father hath giuen to vs , that we should be called the sonnes of God. Ch. The world doth not report vs as the sonnes and daughters of God , but for the refuse and offscouring of the world . Ioh. For this cause the world knoweth not you , because it knoweth not him . Ch. Can Gods children be subiect to such infirmities and miseries as we are ? Ioh. Dearely beloued now are we the sonnes of God , but yet it is not made manifest what we shall be : and we know that when he shal be made manifest , we shall be like him ; [ hauing not equalitie , but likenesse of holinesse and glorie : ] for we shall see him as he is ; [ for now we see him as it were through spectacles in the word and Sacraments . ] Ch. Alas poore wretches , we are not like Gods children ; for we are euen sold vnder sinne , and daily carrie a masse of corruption about vs. Ioh. Euery one that hath this hope [ to see him as he is ] purifieth [ i. though he be subiect to sinne , yet he desireth and vseth the meanes to clense himselfe from sinne : ] euen as he is pure , [ setting before him Christ as a patterne to follow . ] Ch. How prooue you that an endeuour to purifie our selues , is a note of adoption ? Ioh. [ By the contrarie ] whosoeuer committeth sinne [ p●actiseth sinne with full consent of will , not endeuouring himselfe in holinesse of life , ] transgresseth also the law : [ and for that cause , being vnder the curse of the law , can not be Gods children : ] for sinne is the transgression of the Law , [ vnderstand , by Law , not morall Law , but any commandement of God , whether it be in the law or Gospel . And [ againe ] ye know that he was made manifest , [ tooke our nature on him ] that he might take away our sinnes [ the guilt and punishment at once , and the corruption by little and little , ] and in him is no sinne . [ Thirdly ] whosoeuer abideth in him sinneth not : [ he doth not giue himselfe to sinne , so as it should raigne in him : ] Whosoeuer sinneth ; hath not seene him , nor knowne him : [ to wit , effectually , so as he can applie Christ and all his benefits to himselfe . ] Ch. But some teach that faith is sufficient , and they embolden vs to liue as we will. Ioh. Little children , let no man deceiue you ; he that worketh righteousnes , is righteous , as he is righteous . He that committeth sinne , [ though he say he doth beleeue , and therfore thinkes himselfe iustified before God , ] is of the Deuill , [ i. resembleth the Deuil , as the child doth the father ; and is gouerned by his spirit : ] for the deuill sinneth frō the beginning [ of the world ] [ which appeareth that ] for this purpose was made manifest the Son of God ; that he might dissolue the works : [ for the beginning and continuance of all rebellion and disobedience to God , ] of the Deuill . [ And further , to display th●se seducers ] whosoeuer is borne of God sinneth not , [ i. doth not keepe a course in sinne , howsoeuer he fall by infirmitie : ] for his seed [ i. Gods word cast into the heart by the operation of the Spirit , making a man to spring vp into a new creature , ] remaineth in him : neither can he sinne because he is borne of God. Ch. Briefly to come to the point : how may it be knowne , who is Gods childe , and who ( is to be reputed ) the child of the deuill . Ioh. In this are the children of God knowne and the children of the deuill : whosoeuer worketh not righteousnes , is not of God ; neither [ to giue you a plai● example , ] he that loueth not his brother . For , this is the message which ye haue heard from the beginning , that we should loue one another . Not as Cain : he was of that euill one [ Sathan , ] and slue his brother : and wherefore slue he him ? because his owne workes were euill , and his brothers good . Ch. Yet if we loue those which be our brethren , according to the flesh neuer so much , they cease not to hate and persecute vs. Ioh. Meruaile not my brethren , though this world hate you . Ch. If not to loue , be a note of the child of the deuil , what is the note of gods child ? Ioh. We know that we are translated from death to life , because we loue the brethren , [ i. such as be Christians , because they are Christians , ] [ as on the contrarie ] he that loueth not his brother , abideth in death : [ is vnder the state of damnation . ] Whosoeuer hateth his brother , is a manslayer , and ye know that no man-slayer hath eternall life abiding in him . Ch. You haue shewed vs fully , that loue is a worke of adoption : Now shew vs how we may know whether we loue our brethren or not ? Ioh. Hereby we haue perceiued loue , that he laid downe his life for vs : therfore we ought [ carried with the like affection of loue ] to lay downe our liues for the brethren . Ch. Many in speech doe pretend loue , but we find not this willing affection and readines to shew loue . Ioh. Whosoeuer hath this worlds good , [ wherewith this life is sustained ] and seeth his brother haue neede , and shutteth vp his bowels [ i. hath no compassion , because it sheweth it selfe by the rolling of the intralls ] from him , how dwelleth the loue of God in him ? Ch. What other note is there of true loue ? Ioh. My little children , let vs not loue in word , nor in tongue onely , but in deede and in truth [ sincerely . ] 1. For thereby we know that we are of the truth , [ sound professours of the gospell of Christ , ] 2. and shall before him appease our hearts [ in regard of any accusation that our conscience shall lay vnto vs before Gods iudgement seat . ] If our heart condemne vs , [ an euill conscience accuse vs ] God is greater then our heart [ namely in iudging of vs : ] and knoweth all things . Ch. How may we know that our consciences will not condemne vs ? Ioh. Beloued , if our hearts condemne vs not , then haue we boldnes towards God , [ i. to come vnto him by prayer . ] Ch. What other fruits is there of true loue ? Ioh. Whatsoeuer we aske , we receiue of him ; because we keepe his commādements , and doe those things which are pleasant in his sight . Ch. What are these commandements ? Ioh. This then is his commaundement , that we beleeue in the name of his Sonne Iesus Christ , and loue one another as he gaue commandement . Ch. Haue they which keepe these commandements their praiers granted ? prooue this . Ioh. [ Yes ] For he that keepeth his commaundements dwelleth in him , and he in him . Ch. How may we know that God dwelleth in vs , and we in him ? Ioh. Hereby we know that he abideth in vs , by that spirit [ of sanctification , whereby we are renued ] which he hath giuen vs. CHAP. IIII. Ch. TO returne againe to that which was before mentioned : shall we beleeue all that say they haue the spirit ? Ioh. Dearely beloued , beleeue not euery spirit [ i. doctrines , which men bragging of the spirit doe teach ; ] but trie the spirits whether they be of God : for many false prophets are gone out into the world . Ch. How may we discerne of spirits ? Ioh. Hereby shall ye know the spirit of God ; euery spirit [ doctrine ] which confesseth that Iesus Christ [ the Messias ] is come in the flesh [ is made true man ; this beeing the substance of the Gospel , ] is of God. And euery spirit that confesseth not that Iesus Christ is come in the flesh , is not of God : but this is the spirit of Antichrist , of whome ye haue heard , that he shall come , and now already he is in the world . Ch. We feare : because these false spirits are of great power , to perswade and seduce many . Ioh. Little children , ye are of God , and haue ouercome them : for greater is he that is in you [ Gods spirit , ] then he that is in the world [ the spirit of Sathan . ] Ch. But the doctrine of these men is of great account , and hath many followers in the world ; ours hath but few which imbrace it . Ioh. They are of this world , therefore speake they of this world , and this world [ i. ignorant and vngodly men ] heareth them . We are of God : he which knoweth God , heareth vs : he which is not of god heareth vs not . Hereby know we the spirit of truth , and the spirit of errour [ namely by the liking and applause of the world . ] Ch. How may we preserue our selues against these seducers ? Ioh. Beloued , let vs loue one another , for loue commeth of God : and euery one that loueth is borne of God , and knoweth God : [ by a speciall knowledge , whereby they are assured that God the father of Christ is their father : Christ their Redeemer : the holy Ghost their sanctifier . ] He that loueth not , knoweth not God , for God is loue , [ i. wholly bent to shew his loue and compassion to his people . ] [ For a proofe of this , ] herein was that loue of God made manifest among vs , because God sent that his onely begotten Sonne into the world , that we might liue through him . Herein is that loue , not that we loued God ; but that he loued vs : and sent his Sonne to be a reconciliation for our sinnes . Ch. What of all this ? Ioh. Beloued , if God so loued vs , we ought also one to loue another . Ch. How can God manifest his loue to vs , he beeing a spirit inuisible ? Ioh. No man hath seene God at any time : [ neuertheles ] if we loue one another , [ that is a signe ] that God dwelleth in vs , & his loue is perfect in vs : [ i. that loue wherewith he loueth , is throughly made manifest towards vs by our loue : as the light of the moone shining on vs , argueth the light of the Sunne shining vpon the moone , of whom ( as from the fountaine ) the moone takes her light . ] Ch. How may we know that God dwelleth in vs ? Ioh. Hereby doe we know , that we dwell in him , and he in vs : because he hath giuen vs of his spirit . Ch. What other signe haue you of Gods dwelling in vs ? Ioh. We haue seene and doe testifie , that the Father sent that Sonne to be the Sauiour of the world . Whosoeuer confesseth [ in faith and loue ] that Iesus is the Sonne of God ; in him dwelleth God , and he in God. Ch. The deuill will confesse Christ. Ioh. And we [ which is more ] haue knowne and beleeued the loue which god hath in vs. Ch. Declare how our loue should be a signe of Gods dwelling in vs ? Ioh. God is loue , and [ therefore ] he that dwelleth in loue , dwelleth in God & God in him . Ch. God is loue we grant , but how may we know , that God is loue to vs ? Ioh. Hereby is that loue perfect , [ i. fully made manifest in vs ; ] that we may haue boldnesse [ to stand before him without feare , ] in the day of iudgement : for euen as he is , euen so are we in the world [ not in equalitie , but in conformitie of holinesse . ] [ As may appeare by the contrarie ] there is no feare in loue [ i. when a man is assured of Gods loue to him , he doth not distrust nor seruilely feare him in respect of his sinnes ] but perfect loue casteth out feare : for feare hath painfulnes [ checkings and torments of conscience ; ] and he that feareth is not perfect in loue . Ch. What other signe is there that God is loue to vs ? Ioh. We loue him because he loued vs first [ as when a man warmes him , the heat of his bodie is because the fire is first hote . ] Ch. If this be so , then they which loue not their brethren , are loued of God in Christ : seeing all generally say they loue God. Ioh. If any man say , I loue God , and hate his brother , he is a lyar : for how can he that loueth not his brother whom he hath seene , loue God whome he hath not seene ? And this commandement haue we of him , that he that loueth God , should loue his brother also . CHAP. V. VVHosoeuer beleeueth that Iesus is that Christ [ true Messias ] is borne of God : and euery one that loueth him which did beget [ i. God the father , ] loueth him also which is begotten of him , [ the child of God a true Christian . ] Ch. This being manifest that they are hypocrites which say they loue god , yet shew no loue to their brethren ; teach vs how we may know that we loue our brethren . Ioh. In this we know that we loue the children of God , when we loue God and keepe his commandements , [ that is , endeauour to keepe ; the beginning of the action beeing put for the whole . ] For this is the loue of God [ the dutie of loue to God ] that we keepe his commandements . Ch. But no man can keepe the Law. Ioh. His commandements are not burdenous [ to them that are in Christ , and are freed from the curse of the law , which makes the law grieuous , and are also guided by his holy spirit . ] [ And this is apparant ] for all that is borne of God ouercommeth the world , [ Sathan with all corruptions and workes of darknes . ] Ch. By what meanes ? Ioh. And this is the victory which hath ouercome the world , euen our faith [ which is the instrument and hand whereby we lay hold on him , that he in vs , and so we by him might ouercome the world . ] Who is that ouercommeth this world , but he which beleeueth that Iesus is that Sonne of God ? Ch. How may we be resolued that Iesus of Nazareth the sonne of Mary , was the sonne of God , and the Messias : he came but basely into the world ? Ioh. This is that Iesus Christ , which came by water , [ sanctificatiō signified by the legal washings , ] & blood [ imputation of Christs righteousnes , or the sprinkling of his bloode : ] not by water onely , but by water and blood : [ because Christ worketh both iustification and sanctification togither : ] and it is that spirit [ a mans owne conscience inwardly purified ] that beareth witnesse : for that spirit is truth : [ that is , that the testimonie of the Spirit of adoption , certifying vs that we are the sonnes of God , is true . ] For [ that I may speake yet more plainly ] there are three which beare record in heauen , the Father , the Word , [ the Sonne ] and the holy Ghost : and these three are one , [ namely in testimonie . ] And there are three which beare record in earth , the Spirit ; and the water , and blood ; and these three agree in one . Ch. How shew you that these witnesses be authenticall , and to be beleeued ? Ioh. If we receiue the witnes of men , the witnes of God is greater : for this is the witnes of God , [ i. that was said to come from heauen ; ] which he testifieth of his Sonne . [ Againe , ] he that beleeueth in that Sonne of God , hath the witnes in himselfe , [ the peace of conscience which he may feele in himselfe : [ And further , ] he that beleeueth not God , maketh him a lyar : because he beleeued not the record , that God witnessed of his Sonne . Ch. What is the effect of that which these witnesses testifie ? Ioh. And this is that record , to wit , that God hath giuen vnto vs eternal life , and this life is in his Sonne . He which hath the Sonne , hath life : and he which hath not the sonne of God , hath not life . [ And to conclude , ] these things haue I written vnto you that beleeue in the name of the sonne of God , that ye may know that ye haue life eternal , and that ye may beleeue [ i. increase in faith ] in the name of that sonne of God. Ch. How can we haue life eternal now , that are so miserable , and so ful of wants ? Ioh. And this is that assurance that we haue in him , that if we aske any thing according to his will , he heareth vs. Ch. How may we know that God graunteth our prayers , made according to his will ? Ioh. If we know that he heareth [ that is ( as it were ) to giue an eare to our prayers , ] whatsoeuer we aske , we know that we haue the petitions which we haue desired of him [ though the things which we asked , be not giuen vs in that measure , and manner , and time , in which we asked them . ] Ch. Let vs heare an example of those things which God will graunt , when we pray ? Ioh. If a man see his brother sinne a sinne , that is not vnto death ; [ that is , which may be pardoned , ] let him aske [ pardon in his behalfe , ] and he shall giue him life for them that sinne not vnto death ; there is a sinne vnto death [ after which necessarily damnation followeth , as the sinne against the holy Ghost : ] I say not that thou shouldest pray for it . Ch. But is not euery sinne a sinne to death ? Ioh. All vnrighteousnes is sinne [ and therefore deserueth death : ] but there is a sinne not vnto death ; [ namely , that which is pardoned in Christ. ] Ch. We feare least we haue committed this sinne which is to death . Ioh. We know that whosoeuer is borne of God , sinneth not : but he that is begotten of God , keepeth himselfe , and that wicked one [ Sathan ] toucheth him not [ i. doth him no violence , or he can not giue him a deadly wound . ] We know that we are of God , and this whole world lieth in euill : [ that is , in seruitude vnder Sathan and sinne . ] Ch. How shew you that we are of God ? Ioh. We know that the sonne of God is come , and hath giuen vs a minde to know him that is true , and we are in him that is true : that is , in his Sonne Iesus Christ : this same is that very God , and that eternall life . Ch. How may we keepe our selues in God , and neuer commit the sinne to death ? Ioh. Little children , keepe your selues from Images , [ whether they be of false gods , or of the true God. ] PSALME XV. Iehoua . Dauid . O Iehoua ! who shall dwell [ as Pilgrimes dwell in tents ] in thy tabernacle , ] the Church militant ? ] who shall rest in thy holy Mountaine , [ the kingdome of heauen ? ] Ieho . He that walketh perfectly , [ that is , he which leadeth the course of his life vprightly . ] Dau. Who is the vpright man ? Ieho . He that worketh righteousnes [ according to the commandements of the second table , ] and speaketh the trueth in his heart [ as he thinketh , his heart and tongue agreeing . ] Dau. By what notes may this vpright man be knowe , and who is he ? Ieho . I. He that slandereth not with his tōgue : II. nor doth hurt to his neighbour : III. nor receiueth a false report against his neighbour . IV. In whose eies a vile person , [ an vngodly and vnrighteous man ; ] is contemned , but he honoureth them that feare God : V. He that hauing sworne to his owne hinderance , changeth not . VI. He that giueth not his money to vsurie . VII . neither taketh reward of the innocent . Dau. Are these notes vnfallible ? Ieho . He that doth these things , shall neuer be mooued , [ shall abide in Gods fauour for euer . ] A BRIEFE DISCOVRSE , TAKEN OVT OF THE writings of Hier. Zanchius . Wherein the aforesaid case of Conscience is disputed and resolued . Assertion . I. Onely the elect , and all of them : not onely truely may bee , but also are in that time which god hath appointed them in this life , indeed assured of their Election to eternal life in Christ : and this is done not one way , but many waies . WEe say that the Elect alone may bee , and indeede are made sure of their election : that so wee may exclude the reprobate hypocrites : for considering they are not elected , they can neuer be truely perswaded that they are elected . I say truely : because it may come to passe that many in their owne thinking shall be predestinate : yet in trueth they are not perswaded so : for they are deceiued . We haue an example in temporarie Christians , who thinke of thēselues that they beleeue in Christ , but truely doe not beleeue : for their faith is in hypocrisie : and for a time onely . Wherefore a true and certaine perswasion of election can neuer befall any of the reprobates : because the true perswasion of heauenly matters , commeth of the holy Ghost ; which neuer perswadeth any false matter . Wherefore how can reprobates be perswaded that they are elected ? This cōsidered , it is not amisse , that we attribute this perswasion ( of which we now speake ) to the elect alone . Wee adde further , that all the elect , not onely may bee , but are indeed made sure of their Election : which must bee demonstratiuely confirmed against Schoole-men , and other our aduersaries . Wee say , this is done in the time appointed ; because the elect , before they be called to Christ , are neuer sure of their election : nay they neuer thinke of it ; as appeareth in Paul before hee was called , and in others . Againe in like manner after they haue beene called ; yet not presently are made sure of their election : but some sooner , some later . Lastly wee adde , that this is done many waies , what they are , ( if not perfectly , yet in part I will afterward shewe . ) Nowe let vs come to the matter . The Schoolemen demaund whether a man may be made sure of his Election ? And they determine that a man cannot , except it be by diuine reuelation : because Predestination is in God , and not in vs. And no man knoweth the things of God , but the spirit of God : as no man knoweth the things of man , but the spirit of man which is in him . Againe , who knoweth the minde of the Lord ? therefore ( say they ) some speciall reuelation is needfull : if any desire to be certified , either of his owne or of any other mans predestination , their sayings are not simplie to be disliked : but in that meaning , in which they vnderstand them , they are no waie to be approoued . For they take a special reuelation to be this , if God shall signifie and say expresly to any : either by some Angel outwardly , or by his spirit inwardly , that he is predestinate to life : after which sort , they hold that Paul and a fewe other Saints had their predestination reuealed to them . So they conclude that , because euerie man hath not his election reuealed to him after this manner , that all men cannot bee assured of their election . But they are deceiued ; for God , not onely by this one manner which they speake of , doth reueale his will and his counsels ; but by many : for God reuealeth things , either by the inward inspiration of his spirit , or outwardly by his word : or both inwardly and outwardly by inward and outward effects . By his spirit he did inspire his Prophets , and open many things to come . And Christ said to his Apostles , as concerning the holy Ghost : Hee shall lead you into all trueth . By his word hee spake vnto the prophets , and in like manner , by his word he teacheth vs his will. Also by diuers effects , he declareth either his mercie or his iustice : as it is knowne . The same must bee thought of the reuealing of his election : to wit , that God reuealeth the same to the elect , by the holy Ghost , by the word , and by the most certaine effects of predestination . The first testimonie , by which God assureth vs of our election , is the inward testimonie of the spirit , of which the Apostle saith : The spirit ( of God ) testifieth vnto our spirits , that we are the children of God. Nowe what is it to be the sonne of God , but first of all to be predestinated to be the child of God by adoption : and then to be made actually the sonne of God by faith : & lastly by the same spirit also to be regenerate as Gods children are , & to put on the nature of the sonne of God , or rather the son of God himselfe , as the Apostle speaketh . Therefore the holy Ghost , whilest he inwardly beareth record vnto our spirits , that is , to our minds being inlightened by his light , that we are the sons of God , most plainely reuealeth that we were predestinate from all eternitie to adoption : for men are not made the sonnes of God by faith , nor regenerate to be the sons of God , nor put on Christ ; except they be first of all predestinated to adoption . And there can be nothing more certaine then this testimonie : for who better knoweth the things o● god , his counsels & decrees , then the spirit of God , which searcheth all things , yea the deepe things of god : therefore he can most truly reueale vnto euery one of vs the certaintie of our election . And he cannot deceiue vs in reuealing it : for he is the spirit of trueth which can neither deceiue nor be deceiued . If an angel from heauen should be sent to thee , as he was sent to Marie , and as he spake vnto the fathers , & should tel thee in the name of God , that thou wert elected to life euerlasting : wouldst not thou say that thou couldst not then doubt any longer of thy election ? But so much the more certaine is the testimony of the spirit , which beareth record to our spirit , that we are the sonnes of god : by how much the holy ghost doth more know the things of God then any angel : and can lesse deceiue then an angel . And so much the more sure is this testimonie , considering it is not kept in the bodily eares , where it might soone vanish away , but in our minde and spirit : because the spirit beareth record to our spirit . And further , that the holy Ghost neuer departeth from our spirit , but dwelleth in vs , abideth in vs , speaketh in vs , sheweth forth his power in vs , prayeth in vs. Therefore the Apostle saith , that we haue receiued the spirit of adoption , by which we crie Abba , father : as though he should say , this testimonie of the spirit is altogither so sure , by which he beareth vs record that we are the sonnes of God : that presently without doubting , we can call vpon God , and crie , Abba , Father . And all the elect haue this testimonie , being made the sonnes of God by faith , and being renued by the holy ghost : and ingraffed into Christ. For so the Apostle speaketh , if any man haue not the spirit of Christ , he is not his : therefore , whosoeuer is Christs , and is ingraffed into Christ , it is necessarie hee should haue the spirit of God. And whosoeuer haue receiued and doe inioy the spirit of Christ ; to their mindes the same spirit beareth recorde , that they are the sonnes of God , and maketh them to crie Abba , Father . And it is certaine , that no man is renued by the holy Ghost , which is not perswaded that God is his most mercifull and most louing father : and therefore can call vpon him as a father . Therefore although all men in that they are assured by the certaintie of f●ith , that God is their Father , and they are his sonnes , do not thereby argue and conclude that they are elected to eternall life ; yet all men indeede haue thereby a sure testimonie of their election to glorie : because if they be the sonnes of God , they are also heires of eternall life . This testimony I will briefly comprise within this Demonstration : Whosoeuer call vpon god and in their hearts crie Abba , Father , they are the sonnes of God : and it is certaine that they thus crie by the spirit of God. And they which are the sonnes of God , are also heires of eternall life , and they haue beene predestinate to adoption : therefore it must needes be , that all they which are perswaded , that they are the sonnes of God by the holy ghost , are predestinate to eternall life , and must be perswaded of it . This is the first testimonie and the first way , by which God reuealeth to euery Elect man his predestination : namely , by the holy ghost within our hearts , bearing record vnto vs , that we are the sonnes of God in Christ , and by Christ. And let this be the first argument , also seruing to confirme our assertion . The second waie , by which God reuealeth to euery man his predestination , is by his word . I meane not any particular word , by which hee doeth declare to any outwardly in priuate and speciall manner , and that in expresse wordes , his election : but the generall word of the Gospell , by which Christ calleth all them which beleeue in him , elect , both by himselfe and by his Apostles , as in the new Testament euery where is most manifest . For although in particular propositions he say not to thee , or to him particularly , Thou art elect to eternall life : yet by meanes of generall propositions , he doeth as well conclude in the heart of euery one that beleeueth , that hee is elected : as any man shall be able to conclude vnto particular men , that euery one of them is a liuing creature indued with reason by this generall proposition : Euery man is a reasonable creature indued with reason : the assumption beeing suppressed . Therefore after this manner dealeth God ; He hath chosen all and euery seuerall man whome hee was to indue with faith , to haue the euerlasting inheritance . Furthermore , he publisheth it to all the Elect by the Apostles in this generall proposition , that all the faithfull are elect to eternall life : a the assumption is concealed in the word of God. But when he giueth vs faith , he maketh euery one of vs to make an assumption by himselfe in his minde : But I am of the faithfull : for I finde in my selfe that I truely beleeue in Christ. Therefore who is it that maketh this conclusion for thee , that thou art predestinate to euerlasting life ? euen God himselfe : the proposition beeing taken forth of the gospell , and the assumption proceedeth of the gift of faith . But that indeede by which we properly attaine to the knowledge of the matter contained in the conclusion , is the middle tearme , as they call it . Wherefore it is manifest , that God by the word of his gospell , where hee saith ; that all the faithfull are elect : doth reueale to euery faithfull man his owne predestination . Onely this one thing is to be required , that the faithfull man hearing the vniuersall propopositions , in his mind should make an assumption : But I am faithfull by the gift and grace of God. And is not God said to haue reuealed to euery mā his speciall malediction in this generall proposition , Curs●●is euery one that doth not continue in all things that are written in this booke : although he say to no man specially , thou art accursed : for euery one doeth make this assumption , that he is accursed : because he knoweth most certainly that he doth not continue in all things that are written in the booke of the lawe . Therefore the Schoole-men are deceiued , when they say , it may be that euery man may be sure of his election : namely , if GOD which is able , will reueale it to him : yet ; that he doth only reueale it to a very fewe , as the Apostles : for God ( as hath bin prooued and declared ) euen by his worde , in generall propositions doth reueale to euery man his predestination : for what can be more certaine then this demonstration ? Whosoeuer doe truely beleeue in Christ , they are elect to eternall life in Christ : but I truely beleeue in Christ ; therefore I am elected . But some make an exception and say , that this were a demonstration , and that most certaine and euident , if a man might bee able to knowe that he were indued with true faith in Christ : but here lieth all the difficultie . For many thinke that they truely beleeue in Christ , whereas neuerthelesse their faith is hypocriticall and temporarie : as appeareth by the Euangelists . Answere . We graunt that they which beleeue by such a faith● which is in hypocrisie & only lasteth for a time ; that they are deceiued whilst they think that they doe truely beleeue , and yet doe not indeede : for they are like them which dreame that they are kings , when as they very beggers : but we say , that they which beleeue by a true faith , doe know whether they truly beleeue or no : and they are not deceiued when they say and thinke that they truly beleeue . For they are like vnto them , which handling a pretious stone , by reason that they are indued with sense , know and say , that they handle it . And if no man might certainly know , whether he beleeued truly or not : why doth the Apostle say , Trie your selues whether you be in the Faith ? And if it be so , no man can euer certenly know , whether he be iustified : considering that they onely which truly beleeue , can be iustified . And if a man giuing credit to an other mans words , doth certēly know that he beleeueth him : how much more doth he know it , which beeing indued with true faith by the holy Ghost , beleeueth the Gospel ? In a word , godly writers haue prooued against Schoolemen , that they which are indued with true faith in Christ , can not be ignorant of it . But ( say they ) no man is certaine of his perseuerance in faith : and therefore out of this vniuersall proposition , He which beleeueth , namely , with a true and constant faith , is elected to life , no man c●n conclude that he is elected , by reason that albeit he may know , that he is indued with true faith , yet he can not tell whether it shall be perpetuall . This collection is absurd , and the learned haue fully prooued , that true faith is perpetual . And therfore they which certenly know , that they beleeue in a true faith , are also certaine , that the same their true faith shall neuer perish in this world : partly for the promise of God , I will put my feare into their hearts , that they may neuer depart from me : and partly for the praier of Christ , I haue prayed for thee Peter , that thy faith doe not faile . Seeing it is so , it is very certaine , that God by his word , in which generally he saith , that all the faithfull are elect , doth reueale to euery man his election : considering that the proposition taken out of the Gospel , is most certaine , and euery faithfull man may certainly assume to himselfe , that he is indued with true faith in Christ. The third way by which God reuealeth to euery one of vs his Predestination , is by the effects of predestination , as well inward in vs , as outward : by which , as by certaine markes imprinted in vs , he doth seale vs to himselfe in Christ : and doth so seale vs , that if we shall giue diligent heede , we may thereby euidently perceiue , that we are set apart from the common sort of men , which is often called by the name of the world : that we are foreknowne for his sonnes , and loued in Christ , and predestinated to eternall life ; yea , and that we appe●taine no longer to the world , but to that citie which is aboue , that hath his foundation as the Apostle saith . And we haue a twofold reason of this argument : one , because these effects ( of which we speake , and which we will afterward handle ) God worketh not in any , but in his elect : as also afterward we will shew . Therefore by right a man may , by a true feeling and experience of these effects in himselfe , be assured of his particular election and predestination , to haue fellowship with Christ in all his graces . For if predestination ( as Augustine witnesseth ) be a preparation to the blessings of God , by which most certainely they are made free , whosoeuer are made free ; therefore whosoeuer feeleth himselfe freed through these graces of God , may be assured and certified of his predestination . The other reason is , that these effects are not onely the effects simplie of predestination , but also such effects they are , that may also be seales of it : namely in printing in vs a liuely forme and image of GOD , foreknowing vs , louing vs , electing vs. And therefore , albeit we cannot see the purpose , the foreknowledge , the election and predestination of God as concerning our selues , in God himselfe foreknowing , willing , and electing vs : yet wee may beholde in our selues some sure representations of all these imprinted , and euen stamped in vs by the worde : and so by the beholding of these formes and impressions in our selues , wee shall easily be brought to the knowledge of those patterns , ( as it were ) which are in the Lord himselfe . The matter ( by reason it is verie good and comfortable ) may be declared by a similitude : God is like vnto the sunne in regard of vs : the sunne when it shineth vpon vpon vs , and after a sort looketh vs in the face , it doth after such a sort imprint an image of his light in our eies , that wee also in like manner beeing made partakers of his light , may looke againe vpon the sunne it selfe , and vpon his light : for the light of the sunne and his beames beeing sent downe vpon vs , are bea●en backe and reflected againe towards the sunne . So in like manner the foreknowledge of God , by which he hath and would acknowledge for his from all extremitie , it alwaies resteth in God , and cannot of it selfe be perceiued of vs. But yet whilest God doeth acknowledge vs for his , he doth portrait in vs his elect , a certaine forme and image of his foreknowledge : by which hee maketh vs , renouncing all other gods , to acknowledge him for our only true God. Thus it commeth to passe , through this true knowledge of God , which he vouchsafeth vs and by which we do acknowledge God for our God and father : we may after a sort behold in God himselfe his foreknowledge , by which he hath foreknowne vs for his fonnes . For first of all , God doth acknowledge vs for his , & then the elect being made partakers of this his light and knowledge , he causeth vs in like manner to acknowledge him . To this purpose serueth that which our Sauiour Christ saith : first , ( saith he ) I know my sheep , after he addeth , and againe , I am known of mine . As though he should say , whiles I acknowledge them for my sheepe , I make them by meanes of this my light and knowledge that they also can acknowledge me for their pastor . So the Apostle saith to the Galathians : when ye shall know God , or rather are known of him : he teacheth therefore , that God knew the Galathians , because he had first acknowledged them for his , in his eternall predestination : & by giuing vnto them this his wisdome he made them acknowledge the true God for their God. The same may bee said of the loue of God , by which he loued vs in Christ to euerlasting life , before the foundatiō of the world : god by louing vs doth print in our hearts the image of his loue , by which we may loue him againe frō our hearts : and as it were by the reflection of the funne beames sent down into our hearts , we may be prouoked to loue againe . For the loue of God to vs being eternall , & causing eternall life , begetteth in the time appointed a certaine loue in vs , seruing for his eternall glorie . And to his purpose is that of S. Iohn : not that we first loued God , but because he first loued vs As though he had said , therefore wee loue GOD ; because hee first , that is before the foundation of the world louing vs in Christ , by the ingrauing of his loue in our hearts , causeth vs to loue him againe as a father . So loue is said , ( to wit , that loue by which wee loue God ) to be of God : that is , to proceede of the loue of God towards vs. And Paul writeth that the loue of God , ( namely , that loue by which he loued vs ) to be shed in our hearts by the holy Ghost which is giuen vs : and by this shedding of the loue of God in our hearts , it commeth to passe that loue is also wrought in our hearts towards God. And therefore by that sound loue by which we seele our selues to loue God , we are made to know how great that loue of God is , by which hee loued vs from all eternitie in Christ. And what is that loue else but predestination ? In like manner , election by which he singled vs from the rest of the world in Christ , that we might be holy before him ; begets in vs a certain image euen of God himselfe , that is , another election , by which we renouncing all other Gods which are worshipped in the world , make our choice of this our true God Iehouah , to be our god , that he may be alwaies before our eies , he which sanctifieth vs , and the author of our whole saluation . Wherefore through this constant election which is in vs , we perceiue , that the election which is in god , as concerning vs , is firme and sure : not onely as we gather the cause by the effect , but also as we gather the patterne by the picture : like as by the similitude of the forme of a seale fashioned in waxe , we doe easily vnderstand what is the very forme and fashion of the seale . Therefore it is manifest , that it is the manner of God by the effects of his election & predestination imprinted in vs , to reueale to euery one of vs his own election and predestination : And that two waies , both because there are certaine eff●cts of predestination , and by the effects , the causes are known : and also because there are certaine liuely types of Gods foreknowledge and election , by which we are sealed vp vnto God. Now by the imprinting of these formes & types in vs , as the seale is in wax : the very first patterns themselues are knowne what they are . Furthermore , that there is no man elected to eternall life , which shal not be sealed vp in the time appointed with these markes of Gods election : It is manifest out of these places of scripture , which treat of election and predestination . The Apostle teacheth , that we were elected , that wee might be holy and without blame . Also he teacheth , that all they whome God hath predestinated , are likewise called and iustified , and by consequent indued with faith and knowledge of God , by which they take him for their father : with loue also , wherewith they loue him as a father : Also with a good will and constant purpose , by which they desire constantly his glorie . Againe , he saith in another place , the foundation standeth sure , hauing this seale ( in respect of GOD ) the Lord knoweth who are his . Nowe in respect of vs , hee putteth downe another seale , saying : let him depart from iniquitie which calleth vpon the name of the Lord : for with this marke , all the elect are branded . They call vpon the name of the Lord , and depart from iniquitie : seeking after holinesse and a good conscience . And this is that sealing which is so often mentioned in the scriptures : As when in the Apocalyps it is said , that an innumerable multitude was sealed to the Lord. For , like as the father sealed Iesus Christ as hee was man & Mediator ; so also the rest of his children he hath sealed , & doeth daily seale with sure notes and seales to distinguish them from other men , & the childrē of this age . For God is said to haue annointed vs , and sealed vs , and giuen vs the earnest of his spirit in our hearts . And again , to haue sealed vs with the holy spirit of promise , and that to the daie of redemption . As it is easie to discerne a right seale from a counterfeit , so the true soules of God ( by the sealing of the spirit ) are distinguished from hypocrits , & lawful children frō bastards . It remaineth , that we should declare some effects of predestination : by which , as by markes and seales , the Elect may be discerned from Reprobates . The first effect of Predestination , is Christ himselfe ; as he is a Mediator and a Sauiour , dwelling in our hearts by his holy spirit . For as we are elected in him and by him redeemed ; so by the sprinkling of his blood , wee are clensed and sealed : and by his dwelling in vs quickened , ( for hee is our life , and that eternall ) and therefore wee are seuered from Reprobates which alwaies remaine in death , as in the holy Scriptures we are taught . Wee say that this is the first effect of Predestination , because we can enioy none of the gifts of god , either of election , vocation or iustification , except in Christ , and by Christ : For hee hath poured out all the effects of predestination into vs. In that therefore euerie elect faithfull man feeleth Christ to dwell in him , and to quicken him ; hee hath a seale in himselfe , by which he may know that he was elected to euerlasting life in the same Christ : A part and beginning of which life , is this spirituall life , by which we now liue to God. And as euerie man knoweth himselfe to be the sonne of God in Christ , because he calleth vpon God from his heart as a father : he may conclude , that hee is predestinated to be the sonne of God for Christs cause . And that by this first note the faithfull may know that they are elect to eternall life : the Apostle sheweth , Know ye not ( saith he ) your selues that Iesus Christ is in you , except ye be Reprobates ? And no doubt a Type of this kind of sealing , was that sealing which was done in Egypt , by the blood of the Lambe : namely , when the houses of the Israelites were sprinkled with this blood , that they might be discerned from the houses of the Egyptians : and so be passed ouer vntouched of the Angel. And by Christ , as by the chiefe effect : yea and the cause too of all the effects which followe : all other effects of Predestination are put into vs , and we are sealed with them . The Apostle nameth three principals , our calling , ( to wit effectuall ) our iustification and glorification . This third effect , we shall obtaine in the life to come , the two first in this life . And to these two may verie well be referred all other , which we receiue in this life by Christ , with the effectuall , we ioyne a sound hearing of the word of God , and the vnderstanding of it , accompanied with great and constant delight and ioie : faith also and a true knowledge of the deitie , humanitie , and office of Christ. Vnto iustification , we referre a perswasion of the remission of our sinnes by Christ ( for by this we are iustified : ) and regeneration too , or sanctification , and renouation of life , a good conscience , loue not faigned , a pure heart and cleane , patience in aduersitie , and boasting in tribulation , all good works and fruits of the spirit : adde herevnto the crosse it selfe , which we beare for the trueth of the gospel ; wherefore , whosoeuer feeleth that hee is effectually called , that hee doth willingly heare the word , that hee doth beleeue the gospell , that he is sure of the remission of his sinnes , that hee burneth with true loue to his neighbour , that hee is bent to euery good worke : hee cannot but must needes bee perswaded of his election : for God onely doeth communicate these vnto the elect . Therefore it is plaine , that the elect are confirmed in the assurance of their election , by the effects of Predestination , and that there is a threefold waie , by which God reuealeth to euery man his Predestination . But if any shall take an occasion the rather of doubting of his election , then of confirming himselfe in it , of that which hath beene spoken as concerning the fruites of the spirit , and the effects of predestination : and that peraduenture because he can feele in himselfe few & verie weake fruits of regeneration and election : yet let him not be discouraged , neither let him doubt of his election : but let him vnderset himselfe with these proppes . First of all , if euer hee truely felt in himselfe that testimonie of the spirit ( which before I mentioned ) namely that hee is the sonne of GOD : let him knowe vndoubtedly , that he is such a one , and therefore elected to eternall life . For the holy ghost neuer beareth record , or perswadeth a man of that which is false , for he is the spirit of trueth . And they are not the sonnes of God , except they haue beene predestinate ( as the Apostle saith ) to adoption by Christ : and none that is the Sonne of God and a man elected , can be made a reprobate , and the childe of the deuill . Therefore , albeit hee feele in himselfe both few and feeble effects of regeneration , yet let him not doubt of his election : otherwise hee shall disgrace the testimonie which he hath receiued of the holy Ghost , yea and that too which as yet hee enioyeth : although peraduenture by reason that his minde is troubled by euill affections , that testimonie of the holy spirit can scarse be heard in him . For the true testimonie of our adoption by the holy Ghost , being once giuen vnto our spirit , lasteth for euer : although it is otherwhiles heard more plainely , and at other times is more slenderly and scarce perceiued . But howe ( say you ) may I knowe , whether the testimonie doeth proceede from the holy Ghost , and therefore whether it bee a true and certaine testimonie . I answer first by the perswasion : secondly , by the manner of the perswasion : lastly , by the effects of this testimonie and perswasion . For the first , the holy Ghost doeth not simplie say it , but doth perswade with vs , that we are the Sonnes drawne of God ; and no flesh can doe this . Againe hee perswades vs by reasons drawn not from our workes , or from any worthinesse in vs ; but from the alone goodnesse of God the Father , and grace of Christ. In this manner the deuill will neuer perswade any . Lastly , the perswasion of the holy Ghost is full of power , for they which are perswaded that they are the sonnes of God , cannot but needes must call him Abba , Father , and in regard of loue to him , doe hate sinne , and whatsoeuer is disagreeing to his will : and on the contrarie , they haue a sound and a heartie desire to doe his will. If at any time thou hast felt in thy selfe any such testimonie , perswade thy selfe it was the testimony of the holy ghost : and that very true and certain too : and therefore that thou art the child of God , and predestinate to eternall life . This is the prop by which wee must vnderset that weake beleefe wee haue of our certaine election to eternal life . Againe , hold this without wauering whatsoeuer thou art , that art tempted to doubt of thy election : euen as nothing is required at our hands to worke our election , ( for God chose vs of his onely meere goodnes ) so , that we may truly know whether we be elect or not : this one thing shall be sufficient , namely , if we shall attaine to the certaine knowledge of this , that we are in Christ , and partakers of him : for , he that is now ingrafted in Christ , and is iustified , it cannot be , but that he was elected in Christ before the foundation of the world . And that we may be in Christ , faith is both required , and is sufficient : not perfect faith , but true faith , though it be so little as a graine of mustard seede , and feeble like a young borne babe , and that sore diseased too . Now that faith , which is a liuely & a true faith lasteth alwaies as hath beene before declared , neither can it at any time altogether faile . And so it commeth to passe , that they which once haue beene truly ingrafted into Christ , remaine alwaies and continue in him , according to that saying ; All that my Father giueth me , shall come to me : and he which commeth vnto me I will not cast forth . That is true no doubt , that looke how much the faith is more perfect , so much the greater power it hath , to knit vs more and more to Christ : and therefore we must alwaies endeauour to encrease in faith . Yet for all that , this is most certaine ; one little sparkle of true faith is sufficient to engraft vs into Christ. And for that cause , we must in no wise doubt of our engrafting into Christ , and of our election too by reason of the weaknesse of faith , and the small and slender fruits it bringeth out . But how shall I certenly know ( say you ) whether my faith be a true and liuely faith , or not ? Out of the same grounds , from whence the testimonie of our adoption is perceiued . First of all , if you shall truly feele , that you are perswaded of the truth of the Gospel , yea and that all your sinnes are pardoned you for Christ , and you receiued to fauour . Againe , if you see that this perswasion is grounded not vpon any merits of yours , but on the sole goodnes of God , and grace of Christ. Lastly , if you feele such a confidence to approach vnto , and call vpon the Father , and such a loue towards him & his Sonne Iesus Christ , that ye do hate and detest whatsoeuer is against his glorie ( as all sinne is ) and on the contrarie , be carried away with a desire to doe those things which serue for the aduancing of his glorie : and therefore that you loue all those , which desire and seeke the same , as the brethren and friends of Christ. For these be the effects which can neuer be seuered from true faith . And this is the disposition of true faith : therefore as long as thou feelest these effects in thy selfe , albeit very slender and greatly languishing , yet assure thy selfe thou art indued with true faith , although it be weake : and therefore thou art in Christ , yea and in Christ elected too . Wherefore thou must not doubt of thy saluation and election , by reason of thy daily slippes , proceeding from thy weaknes of faith , no not for hainous crimes : like as neither Dauid for his adulterie and murder , not Peter for his threefold deniall , did despaire of their election : which appeareth , in that beeing plunged in the very gulfes of their temptations , they held fast their faith as an anker , and called vpon God. This is the second prop. Lastly , in no wise we must forget , namely that our election is certen and immutable : and therefore , as it is done without respect of any works of ours : so in like sort it can neuer be changed by any of our euill deserts . For as it first proceeded frō the onely free purpose of God ; so it is grounded theron . True it is : we prouoke Gods wrath against vs by our sinnes , and neither will God let them escape vnpunished , but he chastiseth vs by diuerse , both inward and outward scourges : as may appeare in Dauid aboue all other . Yet for all that , it is his good pleasure , that for his goodnes sake & truth , for the obedience of Christ , that his purpose should remaine sure , and our election . So it commeth to passe , that he giueth vs repentance anew , to raise vs vp , and to receiue vs to fauour . Therfore , although for the present , thou feelest thy selfe to be of weake faith , and to haue fallen to diuers sinnes : yet wheras hertofore thou hast had many & euident testimonies of thy election , as the testimonie of the holy Ghost , & the testimonie taken from faith , and the effects of faith : at this present assuredly thou canst not doubt of thy election , for thy sinnes committed , but thou shalt much derogate from this free election , & also from the testimonies of thy election heretofore enioied , yea & those which yet thou enioyest . For if thy sins displease thee , and thou desirest to liue without blame , only for that thy sinns displease thee : why now thou hast a new testimonie of thy election : for such repentance as this is , is only proper vnto the elect . Therfore , by these three props we must vphold our faith , as touching euery ones particular election . And thus much as concerning the certentie , with the which euery man must be perswaded that he is elected in Christ to eternall life , before the foundation of the world . Assertion . II. Whosoeuer are predestinated to the end , they are also predestinate to the meanes without which they cannot attaine to the end : and therefore as the elect necessarily at length doe come vnto the ende , by reason of the certentie of their election ; so also by reason of the same certentie , it is necessarie that they should be traced through those meanes which tend to the same ende . VVE must marke the ende to which we are predestinate , and to which we say that one day we shall be brought : for there is a double end of our election : the one concerneth the elect themselues , namely their glorification , or their eternall life and glorie in heauen . Of which is spoken , Rom. 8. The other concerneth God himselfe which chuseth , namely , the glorie of God : that is , that the glorie of his grace may be knowne , and eternally made manifest , of which is mention made , Eph. 1. Both of them are so coupled together , that whosoeuer are praeelected to the first , are also predestinate to the latter , and the latter followeth of the former . For the more we shall be made partakers of the grace of God and the heauenly glorie : so much also more and more shall the glorie of God be made manifest in vs. But because the ende which concerneth God , is almost all one in the reprobation of the wicked , and in the predestination of the Saints : namely , that by the saluation of these which proceedeth of his meere goodnes , the glorie of his grace is made manifest : so also by the iust damnation of the other , the glorie of his diuine iustice may be made knowne to all . Neuerthelesse , considering that the ende , to which the elect shall attaine , is farre diuers from that ( for it is eternall life ) vnto which the reprobates are appointed ( for that is eternall death : ) therefore the ende of which we treat in this assertion , is our eternall glorification and euerlasting life in heauen . Let vs now see in the second place , what are those meanes , by which the elect are brought vnto this end : and therefore to which meanes we hold , that all are predestinate whosoeuer are predestinate to the ende . And they are of two sorts , some of them are so necessarie vnto all , that without them no man simply can attaine vnto eternal life and glorie : and they are Christ , as he is mediatour and high priest , and his obedience and iustice ( for without Christ no man can be saued : ) also our effectuall calling to Christ by the holy Ghost : and that which followeth this , is our iustification , yea and our regeneration too . For these foure , predestination , vocation , iustification , and glorification , are so linked togither , that it is not possible to seuer the one from the other . And therefore no man can be glorified , which is not iustified , and no man can be iustified , which is not effectually called , as also no man can be effectually called which is not predestinate : therefore without these , not so much as children and infants can be brought to this ende of eternall glorie . And therefore euen all the elect infants are inwardly , in a certaine peculiar manner , by the holy Ghost , called , and iustified , and glorified . Now there are some certain meanes annexed vnto these , which albeit they haue no place in infants , by reason of their age , yet they belong to all other elect , howsoeuer they are found in some more plenteous & liuely , and in other some more slender & weake . As namely , a liuely faith , the hearing of the word , a detestation of sinne , the loue of righteousnes , patience in aduersitie , a care to doe good workes ( and such like ) all which the Apostle comprehendeth vnder the name of good works ; when he saith , that we are created , that is , borne a new in Christ , vnto good works , which God hath prepared , that we might walke in them , that is , that we might lead our liues in them , and so walking at length might come to eternall life : for without them , we cannot come to eternall glorie ; but by them God trayleth vs thither . Therefore we say , that all which are elect to that ende , are also predestinate to the same meanes . For predestination is not onely of the ende , but also of the meanes which concerne the end : and all , as well the ende as the meanes are the effects of predestination . And therefore it is very true which Augustine saith : Predestination ( saith he ) is a preparation to the graces of God , by which they indeed are freed , whosoeuer are freed . Therefore , the first gift of God ( that we may briefly consider the effects of predestination ) prepared for all the elect , without which they can in no wise come to the ende : and therefore the first effect of predestination is our Lord Iesus , with his obedience , merits , death , resurrection , glorie : namely , in that respect he is made mediatour betweene God the father and vs , and the head of all the elect . And therefore , in as much as he is such a one , he is also the cause of all other graces and benefits , which come vnto vs by the free predestination of God. For the effects of predestination are so ordered among themselues that the first , which goe before , are the causes efficient , or ( if we will so speake ) the materiall causes of the latter , and those that follow . Therefore , seeing Christ is the first effect of predestination , he is also the cause of all other effects , by whome we are made partakers of them . The Apostle therefore saith very well to the Ephesians : In the first place ( saith he ) we are elected in Christ , namly as in the head , to be his members . Secondly , he writeth that we are predestinate to adoption by Christ , namely to obtaine it : for we are adopted into the sonnes of God in Christ , the first begotten sonne of God , and by making vs partakers of his son●hip , we are really made the sonnes of God , yea , and we are also indued with his spirit too , that we might be borne anew . Thirdly , ( saith he ) we are made acceptable and beloued vnto the father , and his beloued sonne , namely , Christ. Fou●thly , that we haue our redemptiō in the same Christ , by his blood , and haue obtained remission of sinnes , and all wisdome and vnderstanding , as well in heauen , as in earth . In a word , the Apostle sheweth there ( as also else where ) that whatsoeuer benefits we doe , or shall hereafter obtaine , counting from our eternall election , euen vnto our glorification : all those we now doe , and shall obtaine hereafter , in Christ , and by Christ. Therefore , whosoeuer are elected to eternall life , besides this that they are elected in Christ , they are also predestinate to Christ , that is , to haue fellowship with him , that they may by him enioy all other benefits . The second ben●fit of God and effect of our predestination , is our effectuall calling to Christ , and to his Gospel , in which the elect are onely called : because it is by the purpose and grace of God , which is giuen vs in Christ. And an effectuall calling is knowne by the effects , two of which proceed directly from ●t : a heartie kind of hearing the word , and the conceiuing of it with a very great , constant , and continuall delight , and a true and sure beleefe of the word of the Gospel . Thence it is that Christ saith , Who is of God ( saith he ) namely , by election and effectuall calling , heareth the word of God , very willingly , and from his heart , and that continually : but ye heare not , because ye are not of God. And this calling is wrought not onely of the preaching of the word ( as it is in all that be of yeares ) but also ( and that chiefly ) with the inward inspiration of the holy Ghost , whiles that the Father draweth them by his spirit , whome he will haue to come to Christ : Which also was said to be done in infants . For this calling is the beginning of saluation euen in this life : and therefore it is the Apostles manner , in the beginning of his Epistles , to make mention of this calling , naming all the faithfull , The saints called : Therefore it must needes be , that all they which are elected in Christ , must also at length effectually be called and drawne to Christ. After an effectuall calling followeth Faith , the effect of predestination , which is said to be peculiar vnto ●he elect : And without which ( as the Apostle saith ) it is not possible to please God. For by it we are ingrafted into Christ , and are made the members of Christ , and without faith no man can be sau●d . And that this is an effect of Predestination the Apostle plainly sheweth , when he saith , that he had obtained mercie , ( namely in Gods eternall predestination ) that he might beleeue . Wherefore , whosoeuer are predestinate to obtaine eternall life in Christ and by Christ , they are also elect to haue the very gift of faith . Therefore it must needs be , that at length they shall beleeue in Christ. The fourth benefit is Iustification , that is , a free pardoning of our sinnes , and the imputation of the righteousnes of Christ , for it followeth Faith : because whosoeuer are indued with true faith in Christ , are also iustified . And that iustification is an effect of predestination ; the Apostle sheweth when he putt●th it after calling , before which he setteth predestination . And when he saith , that we are elect in Christ , that we might be holy and without spot or blame in the presence of God : and that this is not done while we are in this world , but by the pardoning of all our faults , and by the imputation of his perfect obedience . Wherefore it must needs be , that all the elect shall be iustified , and be taken for most pure and without blame in Gods presence . With iustification is ioyned regeneration , and sanctification by the holy Ghost : namely , whiles we are made new creatures by him , and the sonnes of God too : not onely by adoption , but also by regeneration . For when Christ iustifieth vs , he doth not onely forgiue vs our vnrighteousnes , & impute his righteousnes to vs , but also he taketh from vs our stonie heart , & giueth vs a fleshie heart of his owne : and he strips vs of our old man , & puts on his new man. Lastly , he taketh away the corruption of our nature , and makes vs partakers of his diuine nature : and so indeed of the sonnes of men , he makes vs the sonnes of God , and his brethren too . Therefore it is saide , that we are predestinated to adoption by Iesus Christ and elect , that we may be holy without blame , and that which is borne of the spirit is called spirit . Therfore the elected to eternall life , must needs be begotten anew to be the sonnes of God , and be made partakers of the diuine nature , and be a new creature in Christ. Hence issueth the sixt effect of predestination , which is heedfully to be regarded : the loue of righteo●unesse , and the detestation of sinne . For in regeneration , the affections are principally chaunged . Namely , the affections of the corrupt nature and flesh , into the affections of the diuine nature and spirit . Hence it is , that the Apostle saith , that they which are borne anew , doe walke according to the spirit , and not after the flesh : and not to sauour the things of the flesh , but the things of the spirit . And the chiefe affections of the flesh , are the loue of sinne , that is , the concupiscence of the flesh : and contrariwise the hatred of righteousnesse , and the law of God , which are not of the Father , but of the world . Therefore the chiefe affections of regeneration and the spirit , are the loue of righteousnesse and of the law of God , and the hatred of sinne . For that which is spoken chiefly of Christ : Thou hast loued righteousnesse and hated iniquitie ; is to be vnderstood of all the members of Christ , endued with his spirit , because it is truly accomplished in them . Hence it is , that Dauid who in himselfe did represent the disposition of all the regenerate , saide of himselfe , I haue loued thy law , thy law is in the middle of my heart , I haue hated all the workers of iniquitie , I will not sitte with the wicked . Also Paul , I am delighted , saith he , in the law of God , according to the inner man : that is , in as much as I am borne anewe . And no man doubteth , but that both these affections are the effects of predestinatiō , except he be ignorant that all these are the gifts of God : which as in time he bestoweth on his , so also he hath decreed to bestow them on them before the foundation of the world . And from these two affections , beeing the first fruits of regenerati●n , ariseth a care and endeauour to doe good workes , that is , to flie sinne , and to fulfill the law of God : which is the seauenth effect of predestination . For he which hateth any thing from his heart , he taketh heede of it as much as he can , and he fleeth from it , and escheweth it : and on the contrarie , he which loueth any thing from his heart , that also he seeketh after , and endeauoureth himselfe to the compassing of it . Therefore the Apostle Iohn , maketh this a chiefe difference betweene the sonnes of God , and the children of the deuill , that is , betweene them that are borne anew , and them that are not borne anew : that the children of God both loue and doe righteousnesse , and the children of the deuill loue sinne , and doe it : as also the deuill sinned from the beginning : and Christ came to dissolue the workes of the deuill , namely , in his elect ; for in the reprobate he leaueth them vntouched , because they are not giuen him of the father to be purged , borne anew , and saued . Therefore seeing Christ was before ordained and predestinate to the doing of all these workes , and that there is no good wrought in vs , which was not prouided for vs in Christ from all eternitie : it is a cleare case , that the care also of doing good workes , is an effect of predestination . And the Apostle plainely teacheth it when he saith , that we were created in Christ to good workes , which God hath prepared that we might walke in them . To this purpose serueth that which the Apostle deliuereth of loue vnfained , to which he sheweth , that we were elect ; and of a good conscience : which he makes the inseparable companion of the faith of the elect . Lastly , of a pure heart , which he ascribeth to the elect , considering the vnfaithful haue nothing cleane in them , and that their minde and conscience is defiled . Now that this care to doe good workes , is necessarie in all the elect , Peter sheweth it , when he bids vs endeauour to make our election and calling sure by good workes , as some copies haue it . But to whom shall we make it sure ? not vnto God , ( for it was sure vnto him before the foundation of the world ) but vnto our selues , and to our neighbours . And this is one of the chiefest vses of good workes , that by them , not as by causes , but as by effects of predestination and faith , both we , and also our neighbours are certified of our election , and of our saluation too . Furthermore , considering whiles we haue a care to glorifie God , to doe good works , and we will not be conformable to the world in the wickednes of it , neither submit our selues to our flesh and Sathan : the flesh , the world , and Sathan , doe perpetually warre against vs ; and therewithall it commeth to passe , they beeing most valiant enemies , that either we are ouercome , or at the least in fight are foiled . And therfore we are constrained to flie vnto the Lord , and to craue his assistance : therefore the eight effect of our predestination is the calling vpon God , that in this fight he would giue vs ayd against the Deuill , the world , and the flesh . For this is the propertie of the spirit , which the elect haue to stir them vp to praier : for the spirit it selfe maketh request for vs , with gronings that cannot be vttered , that is to say , it mooueth vs to make request . And because we are sonnes , God hath sent the Spirit of his sonne into our hearts , crying , Abba , Father . And God biddeth vs cal vpon him in the day of tribulation , promising to heare vs. From these proceedeth the ninth effect of predestination , namely , a perpetuall repentance for our daily slippes , and a continuall desire to be bettered in godlinesse . So that also , for this cause chiefly , we heartily desire to be dissolued out of this world , and to be with Christ for this end , that we might sinne no more . For this is a thing proper to the elect of God euen now borne anew : as we may see in the Apostle , who speaketh thus in the name of all the regenerate : O miserable man that I am , who shall deliuer me from the bodie of this death ? And again , I desire to be dissolued , and to be with Christ. From this ninth effect proceedeth the tenth , namely , a desire that Christ may come , and make an end of all our miseries and sinnes , and perfectly restore his owne kingdome . That this is proper to the elect , the Apostle sheweth , when he saith , that they loue the comming of the Lord : and Iohn bringeth in the spouse of Christ , crying , Come , Lord Iesus , come quickly . Yea , and Christ himselfe hath taught vs to pray : Let thy kingdome come . And because that they which pray on this wise , are also heard according to Gods promise : In the day of tribulation call vpon me , and I will heare thee : hence appeareth the eleuenth effect of Predestination , true patience , that is , not onely true comfort , but also a reioycing in aduersitie : as the Apostle describeth it . And therefore a certaine taking vp of courage and recouerie of strength against his enemies : whereby it commeth to passe , that all things turne to the saluation of the elect . For the elect , albeit they be often beaten downe in fight , yet because Christ speedily sendeth ayd from heauen vnto them , they rise vp couragiously , and begin againe the fight against sinne and the deuill , and all other the enemies of Christ : and they fight so long , till they be made conquerours , and are assured of the victorie , and of the crowne : which assurance also is an effect of Predestination giuen to all the elect . For what ( saith the Apostle ) shall we say to these things ? If God be on our side , who can be against vs ? Therefor● our Lord Iesus teacheth , that the elect can not be seduced , and so perish , no not by the cunning of Antichrist , and his miracles . And lastly , hence , appeareth that last effect of Predestination , which we can obtaine in this life , the gift of perseuerance , vnto the ende , in faith and a true confession of Christ , ioyned with a manifest care to liue a godly life , and a desire to glorifie him . For this gift is bestowed vpon all the elect , as the Lord promiseth by Ieremie : I will put my feare into their hearts , that they may not depart from me . And when they shall come to the end of their liues , they shall be receiued into the heauenly glorie , vntill such time , as their bodies also beeing raised vp , they may take full possession of eternall life . Thus we see that it is very certaine , that those which are elected to eternall life , are also predestinate to vse those meanes , by which , as by certaine steps and staires , they climbe into that heauenly dwelling place . And therefore that we were predestinate to these meanes , namely Faith , Iustification , and good workes , because we were elected to eternall life , according to the purpose and grace of God. Wherefore by this meanes the doctrine also of the Pelagians is confuted as touching predestination to life , by our faith and workes , which God foresaw we should doe . Whereas on the contrarie , therefore God did predestinate vs to faith and good workes , because he did choose vs to eternall life . For the Apostle saith not , I obtained mercie , because I was faithfull , or because I should be faithfull , but that I might be faithfull . Neither , saith he , that we are elected in Christ , because we should be holy and without blame , but that we might be holy and without blame . Neither doth he say , that we were created in Christ , because we did or should doe good works : but we were created to good works : which God prepared that we might walke in them . Lastly , he saith not , that the grace of Christ appeared , because we were to liue soberly , iustly , and godly , but that it therefore appeared , that we denying all vngodlines , and the lusts of this world , might liue soberly , iustly , and godly i● this present world . We see therefore , that by this doctrine , that wicked opinion is ouerthrowne , which teacheth , that we doe preuent the grace of God by our merits which God foresaw . And on the contrarie , here we see , how foully the bellygods of this world are deceiued , which reason thus : if we be predestinate to eternall life , and our predestination be certaine and vnchangeable , what neede wee endeauour our selues , beleeue or doe good workes ? for howsoeuer it fall out , and howesoeuer the elect doe liue , vndoubtedly they cannot perish , because they are predestinate to eternall life . Alas poore wretches , they see not , that they seuer those things that are to be conioyned , namely the ende and the meanes of the ende : & that they breake the chaine , which in no wise either can or must be loosed , whilst that they seuer their calling & iustification : yea and Faith too & good workes , from predestination and glorification . As though God did glorifie them whome he did predestinate , before he called and iustified them : yea and before they can beleeue , and shewe their quicke and liuely faith by workes . Contrariwise , let vs learne what our dutie is . If any be elect to eternall life , they also are predestinate to the meanes by which they come vnto it . And wee beleeue ( as wee are bound to doe ) that wee are predestinate to eternall life : and therefore we must also beleeue , that we haue beene elected to faith and good workes : that by them , as by certaine steps , wee might bee brought to eternall life . And therefore so farre must we be from neglecting Faith , and the meanes of good works , & of a holy life ; that contrariwise , it is rather our dutie , to keep Faith in a good conscience , and to be conuersant in good workes , which God hath prepared , that we might walke in them . And because we can neither attaine to the ende , nor the meanes that bring vs therevnto of our selues : Therfore it is our part to craue them at Gods hands by praier , that hee would giue vs faith , and a care to doe good workes , and increase them in vs. Neither must we onely aske them , but also certainely trust that wee shall obtaine them for Christ his cause . For , if for all them which are predestinated to eternall life , God hath prepared faith , by which they may beleeue , and good workes to walke in : therefore if we beleeue ( as by Gods commandement we are bound ) that we are in Christ elected to eternall glorie : wee must also be perswaded , that before we depart hence , hee wil giue vs true repentance , encrease true faith , inflame vs with loue : lastly , that hee will minister vnto vs aboundantly all things in Christ , to obtaine the ende . Yea this confidence also and praier , it is one effect of predestination , by which wee get the rest . Therefore this doctrine we must hold , that predestination to eternall life doth not take away the meanes of obtaining it , but rather establish them . And therfore both these principles are true , namely , that the elect to life cannot perish : and vnlesse a man beleeue in Christ , and perseuere vnto the ende in this faith working by loue , he shall perish . The reason is , because in predestination , the means & the end of it are so ioyned togither , that the one can not be seuered from the other . Wherefore whosoeuer holdeth not the meanes vnto the ende ( amongest which faith is one ) it is manifest , that he was neuer predestinate , and therefore must needes perish : as on the contrarie , he which holdeth faith , must needes be saued . So the truth of these propositions is euident : He which beleeueth in the Sonne hath eternal life : contrariwise , he which beleeueth not in the sonne , the anger of God remaineth vpon him , because as a constant faith is a signe of election : so obstinate infidelitie is a token of reprobation . FINIS . Bradfords answer to Careles . Careles . I Am troubled with feare that my sinnes are not pardoned . Bradford . They are : for God hath giuen thee a penitent and beleeuing heart : that is an heart , which desireth to repent and beleeue . For such an one is taken of him ( he accepting the will for the deede ) for a penitent and beleeuing heart indeede . Trin-vni Deo gloria . A DIRECTION FOR THE GOVERNMENT OF THE TONGVE according to Gods word . Printed by Iohn Legate , Printer to the Vniuersitie of Cambridge . 1600. To the reader . CHristian Reader , lamentable and fe●●efull is the abuse of the tongue among all sortes & degrees of men euer● where . Hence daily arise manifold sinnes against God and ●nnu●erable scandals and grieuances to our brethren . It would make a mans heart to bleede , to heare and consider howe Swearing , Blaspheming , Cursed speaking , Ra●ling , Backbiting , Slandering , Chiding , Quarrelling , Cōtending , Iesting , Mocking , Flattering , Lying , Dissembling , Vaine and idle talking ouerflow in all place● , so as men which feare God had better bee any where then in the companie of most men . Well thou ; art thou a man which hast made little conscience of thy speech and talke ? repent seriously of this sinne , and amend thy life , least for the abusing of thy tongue thou crie with Diues in hell . Send Lazarus that he may dippe the tip of his finger in water and coole my tongue . And if thou be one which hast care to order thy selfe in speech & silence according to gods word , oh , doe it more . For what a shame is it , that men with the same tongue wherewith they confesse the faith and religion of Christ , should by vaine and vngodly speech vtterly denie the power thereof ? And for thy better helpe herein , I haue penned these few lines following , concerning the Gouernment of the tongue . Vse them for thy benefit , and finding profit thereby , giue glorie to God. M. D. XCII , Decemb. 12. W. Perkins . OF THE GOVERNEMENT OF THE TONGVE . CHAP. I. Of the generall meanes of ruling the Tongue . THE gouernement of the tongue is a vertue pertaining to the holy vsage of the tongue according to GODS word . And for the well-ordering of it , two things are requisite : a pure heart , and skill in the language of Canaan . The pure heart is most necessary , because it is the fountaine of speech , and if the fountaine be defiled , the streames that issue thence can not be cleane . And because the heart of man by nature is a bottomlesse gulfe of iniquitie , two things are to be knowne : first , how it must be made pure : & then how it is alwaies afterward to be kept pure . The way to get a pure heart is this . First , thou must seriously examine thy life and thy conscience , for all thy sinnes past : then with a heauie and bleeding heart confesse them to God , vtterly condemning thy selfe . Thirdly , with deepe sighes and groanes of spirit crie vnto heauen to God the father , in the name of Christ for pardon , I say , for pardon of the same sinnes , as it were for life and death , and that , day and night , till the Lord send downe from heauen a sweete certificate into thy perplexed conscience by his holy spirit , that all thy sinnes are done away . Now at the same instant in which pardon shall be graunted , God likewise will once againe stretch forth that mightie hand of his , whereby he made thee when thou wast not , to make thee a new creature , to create a new heart in thee , to renue a right spirit in thee , and to stablish thee by his free spirit . For whome he iustifieth , them also at the same time he sanctifieth . The purified heart appeareth by these signes . I. If thou feele thy selfe to be displeased at thine owne infirmities and corruptions , and to droope vnder them as men doe vnder bodily sicknesse . II. If thou begin to hate and to flie thine owne personall sinnes . III. If thou feele a griefe and sorrow after thou hast offended God. IV. If thou heartily desire to abstaine from all manner of sinne . V. If thou be carefull to auoide all occasions and entisements to euill . VI. If thou trauell and doe thine endeauour in euery good thing . VII . If thou desire and pray to God to wash and rinse thine heart in the blood of Christ. When the heart is pure , to keepe it so is the speciall worke of faith , which purifieth the heart . Faith purifieth the heart by a particular applying of Christ crucified with all his merits . Elisha when he went vp and lay vpon the dead child , and put his mouth on his mouth , and his eyes vpon his eyes , and his hands vpon his hands , and stretched himselfe vpon him , the flesh of the child waxed warme . Afterward Elisha rose and spread himselfe vpon him the second time : then the child neezed seuen times and opened his eies . So must a man by faith euen spread himselfe vpon the crosse of Christ , applying handes and feete to his pierced handes and feete , & his wretched heart to Christs bleeding heart , and then he shall feele himselfe warmed by the heat of Gods spirit , and sinne from day to day crucified with Christ , & his dead heart quickened & reuiued . And this applying which faith maketh , is done by a kind of reasoning , which faith maketh thus . Hath god of his mercie giuen his own sonne to be my Sauiour , to shed his blood for me ? and hath he of his mercie graunted vnto me the pardon of all my sinnes ? I will therfore endeauour to keepe my heart and my life vnblameable that I doe not offend him hereafter in word or deede , as I haue done heretofore . The language of Canaan is , whereby a man endued with the spirit of adoption , vnfainedly calleth vpon the name of God in Christ , and so consequently doth as it were , familiarly talke and speake with God. This language must needes be learned , that the tongue may be well gouerned . For man must first be able to talke with God , before he can be able wisely to talke with man. For this cause when men are to haue communication one with another , they are first of all to bee carefull that they often make their praiers to God that hee would guide and blesse them in their speeches , as Dauid did , Set a watch , O Lord , before my mouth , and keepe the doore of my lippes . And againe , O Lord open thou my lippes , and my mouth shall shewe forth thy praise . Where we may see , that the mouth is , as it were locked vp from speaking any good thing , vntill the Lord open it . And Paul hauing the gift of ordering his tongue in wonderful measure , yet desireth the Ephesians to pray for him , that vtterance might be giuē him , and good reason , because God ruleth the tongue . CHAP. II. Of the matter of our speech . THe gouernment of the tongue containeth two partes : holy speech , and holy silence . In holy speech must be cōsidered the matter of our speech , and the manner . The matter is commonly one of these three : either God , our neighbour , or our selues . As concerning God , this caueat must be remembred , that the honourable titles of his glorious Maiestie be neuer taken into our mouthes , vnlesse it bee vpon a weightie and iust occasion , so as wee may plainely see that glorie will redound to him thereby : and for this cause the third commandement was giuen , that men might not take vp the name of God in vaine , that is , rashly and lightly . And therefore lamentable and fearefull is the practise euerie where . For it is a common thing with men to beginne their speech , and to place titles of Gods most high Maiestie in the fore-front almost of euery sentence , by saying , O Lord ! O God! O good God! O mercifull God! O Iesu ! O Christ , &c. If a mā be to say any thing , he will not say , Yea , or Nay : but , O Lord yea : or , O Lord nay . If a man be to reprooue his inferiour , he will presently say , O Lord haue mercy on vs , what a slowbacke art thou , what a lie is this , &c. An earthly Prince , if hee should haue his name so tossed in our mouthes at euery worde , would neuer beare it , and how shall the euerliuing God suffer it ? nay how can hee suffer it ? I say no more , but thou with thy selfe thinke how : for in the third commandement the punishment is set down , That he will not hold him guiltlesse that taketh his name in vaine . And the Angels in reuerence to Gods Maiestie couer their faces , Isai. 6.2 . Concerning our neighbour , wee are to consider whether the thing which we are about to speake be good or euill . This being weighed , if it be good , and so commendable , then we are readily and cheerefully , and that vpon euery occasion to vtter it , especially in his absence , whether he be a friend or a foe : as Saint Iohn writeth of Demetrius . Demetrius ( saith he ) hath good report of all men , and of the trueth it selfe : yea , and we our selues beare record , and ye know that our testimonie is true . As for the euill which any shall knowe by his neighbour , hee is in no wise to speake of it , whether it be an infirmitie or a grosse sinne , vnlesse in his conscience he shall find himselfe called of God to speake . A man is called to speak in three cases : First , when he is called before a magistrate , and is lawfully required to testifie the euil which he knoweth by another . II. When any is to admonish his brother of any fault for his amendment . III. When the hurt or danger that may arise of the euil is to be preuented in others . As a man may say to one well disposed , Take heed of such a mans cōpany : for he is giuen to such or such a vice . To this ende , they of the house of Cloe doe certifie Paul of the disorders in Corinth . And Ioseph certifieth his father of his brethrens slanders . In this case all treasons are to be reuealed , as tending to the ruine of the whole common wealth . Thus Elisha reuealeth the secret of the king of Syria . And if it shall be thought conuenient to mention the euil which we know by any man , it must be done onely in generall manner : the person and all circumstances which wil descrie the person , concealed . Concerning things which are secret in our neighbour , we are not to be suspitious , but to suspēd both speech & iudgement . Loue suspecteth no euill . Iudge nothing ( saith Paul ) before the time , vntill the Lord come , who will lighten thinges that are hid in darkenes , and make the counsels of the heart manifest . Augustine hath a good and speciall rule to this purpose , that there be three things of which we must giue no iudgement : Gods predestination , the Scriptures , and the estate of men vncalled . As touching a mans selfe , hee is neither to praise nor dispraise himselfe . As Salomon saith , Let another praise thee , and not thine owne mouth : a straunger , and not thine owne lippes . Yet otherwhiles the times doe fall out that a man may vse an holy kind of boasting , especially when the disgrace of the person is the disgrace also of the gospell , and of religion , and of God himselfe : as Paul did . But wherein ( saith he ) any will vse boldnesse , ( I speake foolishly ) I will vse boldnes . They are Hebrewes , so am I , &c. CHAP. III. Of the manner of our speech , and what must be done before we speake . THus much of the matter of our speech . Nowe followeth the manner . In the manner of our speaking three things are to bee pondered : what must be done before we speake : what in speaking : what after wee haue spoken . Before we speake , consideration must bee vsed of the thing to be spoken , and of the ende . Iames requireth that men should be slowe to speake , and swift to heare . Salomon saith , Hee that answereth a matter before he heare it , it is folly and shame to him . The minde is the guid of the tongue : therefore men must consider before they speake . The tongue is the messenger of the heart , and therefore as oft as we speake without meditation going before , so oft the messenger runneth without his arrand . The tongue is placed in the middle of the mouth , a and it is compassed in with lips and teeth as with a double trench , to shewe vs , howe we are to vse heede and preconsideration before wee speake : and therefore it is good aduise , to keep the key of the mouth not in the mouth but in the cupbord of the mouth . Augustine saith well , that as in eating and drinking men make choice of meates : so in manifolde speeches wee should make choice of talke . Here are condemned idle words , that is , such wordes as are spoken to little or no end or purpose . And they are not to be esteemed as little sinnes , when as men are to giue account of euery idle word . CHAP. IV. What is to be done in speaking ; and of wisdome . VVHen we are in speaking , two things are to bee practised : first , care must be had of the speech , that it be gratious : secondly , it is to be vttered with conuenient bonds of trueth . The speech is gratious , whē it is so vttered , that the graces of god wrought in the heart by the holy Ghost , are as it were pictured and painted forth in the same : for speech is the very image of the heart . Contrarie to this is rotten speech , that is , all such talke as is voide of grace , which is the heart and pith of our speech . And by this it appeareth , that no voice can bee named but with disliking : and hereupon in Scriptures when by occasion a vice should be named , in token of a loathing thereof , the name of the vice is omitted , and the name of the contrarie vertue vsed in the roome thereof , as in these wordes : For Iob thought , It may be that my sonnes haue sinned and blessed , that is , blasphemed God. This being true , then by proportion the visible representation of the vices of men in the world , which is the substance and matter whereof plaies and enterludes are made , is much more to be auoided . Gods graces , which we are to shew forth in our communication are thes● Wisdome , Truth , Reuerence , Modestie , Meekenes , Sobrietie in iudgement , Vrbanitie , Fidelitie , Care of others good name : and let vs consider of them in order . Wisdome in our speech is a goodly ornament . The Apostles when they waited for the holy Ghost in Ierusalem , it descended vpon them in the forme of fierie tongues : & then it is said that they spake as the holy Ghost gaue them vtterance in Apophthegmes or wise sentences . And hee that gouerns his tongue wisely addeth doctrine to the lips , that is , so speaketh , as that others be made wise thereby . This wisedome is then shewed , when a man can in iudgement apply his talke , and as it were in good manner make it fit to al the circumstances of persons times , places , things . A foole poureth out all his minde , but a wise man keepeth in till afterward . A word spoken in his place , is like apples of gold with pictures of siluer . Now he that would haue his speech to be wise , must first of al himselfe become a wise man. And the wise man of whome the holy scriptures speake , is a godly man , and such an one as feareth God : because this feare of God is the beginning and head of wisdome : as on the contrarie , the foole , whereof the scripture often speaketh , is the vngodly person , that maketh no conscience of any sinne . And indeede such an one is the most sensles foole of all . He that shall euer and anon be casting himselfe into the fire and water , and run vpon dangerous places to breake his legges , armes , necke : and further shal take pleasure in doing all this , is either a foole or a mad man. Now the vngodly man as oft as he sinneth , he endeuoureth as much as in him lieth to pitch his soule into hell , and whereas he taketh pleasure in sinne , he sports himselfe with his owne destruction . Furthermore the man fearing god must haue two things in his heart : a perswasion of Gods presence ; and Awe . The perswasion of Gods presence is , whereby a man is continually resolued , that whersoeuer he is , he standeth before God , who doth see euē into the secrets of his heart . This was in Cornelius : Now therfore ( saith he ) we are in gods presence to heare all things that are commanded thee of God. Awe in regard of God , is that whereby a man behaueth himselfe reuerently , because he is in Gods presence . Awe is either in regard of sinne , or of chastisements . Awe in respect of sinne , is when one is afraid to sinne , fearing not so much the punishment , as sinne it selfe , because it is sinne . For he feareth God indeed which is of this minde , that if there were no Iudge to condemne him ; no hel to torment him ; no deuil nor conscience to accuse him ; yet hee would not sinne , because Gods blessed Maiestie is by it offended and displeased : and if hee had it in his choice , whether he would sinne or loose his life , he had rather die thē willingly and wittingly sinne against God. This awe being in Ioseph , was the cause that moooued him not to commit folly with Putiphars wife . How then ( saith he ) can I doe this great wickednes , and sinne against God ? Awe in chastisements is , when one humbleth himselfe vnder the mightie hand of God with all meekenes and patience , when God laieth his hand on him more or lesse . When Shemi came foorth and cursed Dauid , and flung stones at him , what did he ? truely he stood in awe of God , and therefore said , What haue I to doe with you , ye sonnes of Zeruiah ? for hee curseth , euen because the Lord hath bidden him curse Dauid , who dare then say , Wherefore hast thou done so ? When a man is thus made wise , that is , righteous and fearing God , he is so guided by the spirit of feare , that he can not but speake wisely . Salomon saith , The lippes of the righteous know what is acceptable : but the mouth of the wicked speaketh froward things . And againe , The heart of the wise guideth the mouth wisely . Contrarie to this is fonde and foolish talke : an example hereof we haue in Luke , where Pilate wanting the feare of God , saith , I finde no fault in Christ : let vs therefore chastise him , and send him away . Whereas he ought to haue reasoned thus : I finde no fault in him : therefore let vs send him away without chastisement . CHAP. V. Of Truth , and of Reuerence in speech . TRuth of speech is a vertue whereby a man speaketh as he thinketh : and so consequently , he speaketh as euery thing is , so farre forth as possibly he can . It is made a note of a righteous man , to speake the truth from the heart : and they that deale truly are Gods delight . This is alwaies required in all our doctrines , accusations , defences , testimonies , promises , bargainings , counsels : but especially in Iudges and Magistrates sitting on iudgement seat , because then they stand in Gods stead , who is truth it selfe . To this place belongeth Apologie , which is , when a Christian called before a Magistrate , and straightly examined of his religion , confesseth Christ boldly , and denieth not the truth . Contrarie to this , is lying , cogging , glosing , smoothing , dissembling : as for example , Gehazi , after he had receiued money and garments of Naaman the Syrian against Elishas will , he went and stood before his master , who said vnto him , Whence commest thou , Gehazi ? who making it nothing to lie for a vantage , smoothed it ouer finely , and said , Thy seruant went no whither . To the like effect and purpose , report is made of a rich man that had two chests : the one whereof he calleth all the world , the other his friend . In the first he putteth nothing : in the second he putteth all his substance . When his neighbour came to borrow money , he vseth to answer , truly I haue neuer a pennie in all the world , meaning his emptie chest , but I will see ( saith he ) what my friend can doe , looking thereby for interest by the money out of his other chest . This vice is very common , and it is a rare thing to finde a man that maketh a conscience of a lie . Lying is , when a man speaketh otherwise then the truth is , with a purpose to deceiue . Here note that there is great difference betweene these two speeches , It is an vntruth , and , It is a lie . The first may be vsed when a man speaketh falshoods . But in vsing the second , we must be heedie and sparing : for when a man is chalenged for a lie , three things are laid to his charge . I. That he speaketh falsly . II. That he is willing to doe so . III. That he hath a desire and purpose to deceiue . Quest. Whether may not a man lie , if it be for the procuring of some great good to our neighbour , or to the whole countrey where we are ? Ans. No : Reasons are these . I. Lying is forbidden , a as an abomination to the Lord. II. c We are not to doe any euill that good may come thereof . III. He which lieth , in so doing conformeth himselfe to the deuil , who c is a lier and the father thereof . Obiect . I. Such lying is for our neighbours good and not against charitie . Ans. No : for d charitie reioyceth in the truth . Obiect . II. The holy Scriptures haue mentioned the lies of the Patriarkes . Ans. We must not liue by examples against rules of Gods word . Obiect . III. Rahab and the midwiues of Egypt in sauing the spies , and in preseruing the Israelites infants vsed lying , and are commended for their facts . Ans. They are commended for their faith , not for their lying . The workes which they did , were excellent works of mercie , and the●efore to be allowed : and the doers failed onely in the manner of performing them . As truth is required in speech , so also reuerence to God and man. Reuerence to God is , when we so speake of God and vse his titles , that we shew reuerence our selues , and more reuerence in others . If thou wilt not keepe ( saith the Lord ) and doe all the wordes of this law ( that are written in this booke ) and feare the glorious and fearefull name , THE LORD THY GOD , then the Lord will make thy plagues wonderfull . Here take heede of all maner of blaspheming , which is , when men vse such speeches of God , as doe either detract any thing from his Maiestie , or ascribe any thing to him , not beseeming him : a sinne of all other to be detested . Reasons . I. A blasphemer is viler then the rest of the creatures : for they praise God in their kind , and shew forth his power , goodnesse , and wisdome : but he dishonoureth God in his wretched speech . II. He is as the madde dogge that flieth in his masters face , who keepeth him and giueth him bread . III. Custome in blas●hemies sheweth a man to be the child of the deuill , and no child of God as yet . A father lying on his death bedde , called the three children to him which he kept , and told them that one only of them was his owne sonne , and that the rest were onely brought vp by him : therefore vnto him he gaue all his goods : but which of these was his naturall sonne he would not in any wise declare . When he was deade , euery one of the three children pleaded that he was the sonne , and therefore that the goods were his . The matter beeing brought before a Iudge could not be ended : but the Iudge was constrained to take this course : he caused the dead corpes of the father to be set vp against a tree , and commaunded the three sonnes to take bowes and arrowes , and to shoote against their father , and to see who could come neerest the heart . The first and second did shoote at their father and did hi●●e him , the third was angrie with both the other through naturall affection of a child to a father , and refused to shoote . This done , the Iudge gaue sentence that the two first were no sonnes , but the third onely , and that he should haue the goods . The like triall may be vsed to know who be Gods children . Such persons with whome blaspheming is rife , are very deuills incarnate , and the children of the deuill , who rende God in pieces , and shoote him through with their darts , as it is said of the Egyptian when he blasphemed , that he smote or pierced through Gods Name . Magistrates and rulers seuerally punish such as shall abuse their names , and they doe it iustly : how much more then should blasphemers of Gods name escape without great punishment . Againe , here we must be warned to take heede of that customable swearing , and also of periurie . It is a very straunge sinne : for the periuried person doth not onely sinne himselfe , but withall he endeauoureth to intangle God in the same sinne with himselfe . Further , take heede least thou dost either make or recite the iests which are contriued out of the phrases of Scripture : which are very many and very vsually rehearsed in companie . The oyle wherewith the tabernacle and the arke of the Testament and the Priests were annointed , was holy : and therefore no man might put it to any other vses , as to annoint his owne flesh therewith , or to make the like vnto it . a Pilate a poore Painym when he heard the name of the Sonne of God was afraid : and we much more ought to tremble at the word of God , not to make our selues merrie with it . And therefore the scoffing of Iulian the Apostata is very fearefull , who was wont to reach Christians boxes on the eare , and withall , bid them turne the other , and obey their masters commandement , Whosoeuer shall smite thee on the right cheeke , turne to him the other also . And he denied pay and like reward to his souldiers that were Christians , because he said he would make them fit for the kingdome of heauen , considering that Christ had said , Blessed are the poore in spirit : for theirs is the kingdome of heauen . Here also men must learne to take heede of all maner of charmes and enchantments , which commonly are nothing els but words of Scripture or such like , vsed for the curing of paines and diseases both in men and beasts . As for example , the first words of S. Iohns Gospel , In the beginning was the Word , and the Word was with God , &c. are vsed to be written in a paper and hung about mens necks to cure agues . But the truth is , such kind of practises are deuillish . Patrons of charmes hold that in such words as are either diuine or barbarous , is much efficacie . But whence is this efficacie ? from God ? from men ? or from the deuill ? If it shall be saide from God ; we must know that the word vsed in holy manner , is the instrument of God to conuey vnto vs spirituall blessings , as faith , regeneration , repentance : but it doth not serue to bring vnto vs corporall health . Well then , belike words take vertue from the speaker , and are made powerfull by the strēgth of his imagination . Indeed of this opinion are some Phisitians , as Avicenna and Paracelsus , who thinke that phantasie is like to the sunne , which worketh on all things to which his beames doe come , and the latter that by imagination miracles may be wrought . But this opinion is fond , and the reasons alledged for it are without weight . For imaginations are no things but shadows of things . And as an image of a man in a glasse hath no power in it , but onely serues to resemble and represent the bodie of a man : so it is with the phantasie and conceit of the mind , and no otherwise . And if imagination haue any force , it is onely within the spirits and humours of a mans own bodie : but to giue force to worke in the bodies of others it can not ; no more then the shadow of one bodie can ordinarily cure the bodie of another on which it lighteth . Wherefore words vsed in the way of bodily cure , be they in themselues neuer so good , are no better then the deuills sacraments : and when they are vsed of blinde people , he it is , that comming vnder hand , worketh the cure , and by turning himselfe into an angel of light , deludes thē . But it were better for a man to die a thousand times then to vse such remedies , which in curing the bodie , destroy the soule . Lastly , auoide all imprecations and cursings , either against men or other creatures : for God in iudgement to punish such cursed speaking , often brings to passe such imprecations : as may appeare in the Iewes , who at the arraignment of Christ , cried , saying , His blood be vpon vs and vpon our children : which imprecation is verified vpon them till this day . At Newburge in Germanie a certaine mother cursed her sonne , saying , Get thee away , I would thou mightest neuer come againe aliue : the very same day he went into the water and was drowned . Againe , a mother brought her child to the Vniuersitie of Wittenberge , by reason he was possessed with an vncleane spirit : beeing demaunded how it came to passe , shee answered in the hearing of many , that in her anger shee said , The deuill take thee , and thereupon presently the child was possessed . And in our countrey men often wish the plague , the poxe , the pestilence to their children , their seruants , their cattell : and often it falls out accordingly . In the daies of king Edward , certaine English souldiers ( as I am certenly informed by a witnesse then present ) being by a tempest cast vpon the sands on the coast of France , gaue themselues to praiers , and commended their soules to God , as in so great danger it was meete : but one among the rest , desperatly minded went apart and cried out , saying , O gallowse claime thy right , gallowse claime thy right . Now the said partie among the rest ( as God would haue it ) escaped safe to land ; and afterward liuing some space of time in France , returned againe to England , where he was hanged for stealing of horses : and thus according to his desire the gallow●e claimed her right . Reuerence to man is in two respects , either because he is created after the image of God , or because he is aboue vs in age , gifts , authoritie . In the first consideration , men must haue care to giue such names to children as are proper and fit , vsuall , and knowne : the signification whereof may admonish them of the promises of God ; of godlines , or of some good dutie . And there be foure allowed ends of giuing names . I. To preserue the memorie of some thing by the name giuen , as Adam , Israel , Isaac . II. To signifie some thing to come , as Euah , Abraham , Iohn , Peter . III. To preserue the name and memorie of parents and kinred , which was vsed in the birth of Iohn Baptist. This custome may still be retained , if there be any good example in the ancetours that the child may follow . IV. That the life and profession of good men may be reuiued in the renuing of their names . Here we must take heede , in no wise to giue to children , the proper names or titles of God , as Iesus , Immanuel , &c. Neither are the professours of the Gospel to be intituled by the names of such as haue beene famous instruments in the Church , as to be called Calvinists , Lutherans , &c. Now this I say , that euery one of you saith , I am Pauls , and I am Apollos , I am Cephas , and I am Christs : Is Christ deuided ? was Paul crucified for you ? either were ye baptized in the name of Paul ? And it is a bolde part of the pestilent generation of Papists , who take to themselues the name of Iesuits , whereas the like name of Christian was giuen to the disciples at Antioch not by the deuise of man , but by diuine oracle . As the changing off the name giuen in baptisme is not to be allowed : so the varying of it according to the varietie of language , ( if neither hurt nor fraud to any be intended thereby ) is not vnlawfull . Vpon this ground Saul is called Paul : and Christ cals Simon his disciple otherwhiles Cephas , otherwhiles Peter . And very worthie Diuines in this age , that their writings might be read of the aduersaries , haue in like sort without offence varied their names . Melancthon calls himselfe Dydimus Faventinus , and Melangaeus . Bucer intitles himselfe Aretius Felinus : and Theodore Beze once writ himselfe Nathaniel Nezechius . Reuerence to man as he is superiour , is in vsing fit titles of reuerence . Sara is commended in Scriptures for obeying her husband , and for calling him Syr. But excesse must here be auoided , when titles of honour proper to God are giuen to men , as head of the Catholike church to the Pope , Ladie and Queene of heauen to the mother of Christ. This fault Christ reprooueth in the young man , saying , Why callest thou me good , there is none good but God. CHAP. VI. Of Modestie and of Meekenesse . MOdestie in speech hath diuers caueats : first , if a man speake any thing of himselfe , that is , in his owne commendation , let him alter the person and speak of himselfe as of another : I know a man ( saith Paul , speaking of himselfe ) in Christ aboue fourteene yeares agoe , &c. which was taken vp into Paradise , and heard words which can not be spoken . And Iohn saith of himselfe : When Iesus saw his mother , and the disciple whome he loued , standing by , &c. Here take heede of boasting , whereby men imitate the deuill , who said , All this power will I giue thee , and the glorie of those kingdomes : for that is deliuered vnto me , and to whomesoeuer I will giue it . Againe , when a man shall haue occasion to speake of his owne faults and corruptions , let him speake the vttermost against himselfe , as Paul called himself the first of all sinners . But if he be to mention any thing of himselfe ; that may minister matter of commendation , let his speech rather incline to the defect , then to the excesse : as Paul saith , I am least of the Apostles , which am not meete to be called an Apostle , because I persecuted the Church of God. Secondly , in the mentioning of things which mooue blushing , we are to vse as seemely wordes as may be chosen . Gen. 4.1 . Afterward Adam knew Hevah his wife , which conceiued and bare Cain . 1. Sam. 24.4 . And when he came to the sheepcoates by the way where there was a caue , Saul went into to couer his feete , that is , to doe his easement . Meekenes also is required in communication , which is , when a man vseth courteous and faire speech . Put them in remembrance , &c. that they be courteous , shewing all meeknes to all men , for we our selues also were in times past vnwise , disobedient , &c. Meekenes and gentlenes shewes it selfe in Salutations , Answers , and Reproofes . For the first daily experience sheweth , that it maketh much for the maintaining of loue , to call men by their proper names or surnames . And this was a signe of special fauour that God called Moses by his proper name . Yet more conuenient it is to salute our betters by names of honour or office . Thus the disciples call our Sauiour Christ Rabbi : and it was the vsuall manner among the Iewes , to call their betters Adon , that is , Lord , or Syr. The formes of salutations are to be after the order practised in Scripture . An Angel saluted Gedeon thus : The Lord be with thee thou valiant man. And Boaz came to Bethlehem , and saide to the reapers , The Lord be with you : and they answered , The Lord blesse thee . And the Angel saluted Marie , Hayle , freely beloued , the Lord is with thee , &c. Christ comming among his disciples , said , Peace be among you : and he taught them comming to any house to say , Peace be to this house . By this it appeareth , that our common formes of salutations are commendable : which are of diuers sorts ; as when one meets another , God saue you : when one goes away , God be with you : in the morning , God giue you a good morning : after noone , God giue you a good euening : when one is going on his iourney , God speede your iourney : when one is working , God speede you : in eating , much good doe it you : when one hath a new office , God giue you ioy of your office : when one is sicke , God comfort you , &c. And when children salute their fathers and mothers after this manner : I pray you father blesse me . I pray you mother blesse me : it is a seemely thing . For God hath made parents to be the instruments of blessing to their children , in nurturing them and praying for them : as the fifth commandement saith , Honour thy father and thy mother , that they may prolong thy daies . Now they prolong the childrens daies by praying to God for blessings on them , and by such like duties . It is an vse in all places , when a man neeseth to salute him by saying , Christ helpe you : But there is no cause why the words should then be vsed more then at another time . The reasons are , I. it is an olde custome fetched from the Gentiles before Christ , and hath no ground at all : for they vsed with the like wordes to wish men health , because they thought neesing to be a sacred and holy thing : and because some take it to be a signe of vnhappie and euill successe , which indeed is otherwise . II. If there be any daunger in the braine before neesing , when a man hath neesed the danger is past , as learned physitians teach : therefore there is no cause of the vsing such words then , more then at coughing . Against the practise of saluting each other , some things may be obiected , 1. Ioh. epist. 2. vers . 10. If there come any vnto you , and bring not this doctrine , receiue him not to house , neither bidde him , God speede . Answer . This place doth not forbid common ciuilitie and curtesie of man to man : but onely familiaritie and acquaintance with heretickes : yea such acquaintance and familiaritie as may seeme to giue approbation and applause to their badde proceedings . II. Elisha sending Gehazi his seruant to lay his staffe on the dead childe of the Sunamite , bad him if he met any not to salute them , and if they spake to him not to answer them . 2. King. 4.29 . And whē our Sauiour Christ sent his Disciples to preach in Iudea , he had them to salute no man by the way . Luk. 10.4 Answ. The intent of these two places is not to forbid men to salute others , but rather to inioyne Gehazi and the Disciples of Christ onely to omit for that time the practise of the duties of common curtesie , so farre forth as they might hinder or delay the performance of weightier affaires . Our answers must be soft , that anger be neither kindled nor increased . A soft answer putteth away wrath , but grieuous words stirre vp anger . Nabal by churlish language prouoked Dauid to wrath , but Abigail by the contrarie appeased him . Gedeon spake gently to the men of Ephraim , when they were angrie against him , and appeased them . For the text saith , When he had thus spoken , then their spirits abated towardes him . Therefore Salomon saith well , A ioy commeth to a man by the answer of his mouth , but how good is a word in due season . Now if any shall raile on vs , our dutie is , not to raile againe . Blesse them that persecute you , blesse , I say , and curse not . Be courteous , not rendring euill for euill , neither rebuke for rebuke , but contrariwise blesse , knowing that ye be thereunto called , that you should be heyres of blessing . This thing was notably practised by Dauid , Psal. 109.4 . For my friendship they were mine aduersaries , but I gaue my selfe to prayer . And therefore in this case , either silence is to be vsed , or at the most , onely a iust and manifest defence of our innocencie to be made . Ezechias commaunded the people to be silent , and not to say any thing to the speech of Rabsachai now flattering now threatning . When Eli spake hardly of Anna , and bad her put away her drunkennes , shee answered , Nay , my lord , I am a woman troubled in spirit , I haue neither drunke wine nor strong drinke , but haue powred out my soule before the Lord. Thus Ioseph cleares himselfe , saying , I haue done nothing wherefore they should put me in the dungeon . And Daniel to Nabuchodonosor : Vnto thee , O King , haue I done no hurt . And our Sauiour Christ when the Iewes said vnto him , Say we not true , that thou art a Samaritane and hast a deuill ? answered , I haue not a deuill , but I honour my father , and ye haue dishonoured me . And Paul beeing to make an Apologie for himselfe , beginnes thus : Men and brethren , I haue in all good conscience serued God vnto this day . Now when a man hath thus cleared himselfe , though his owne word in his owne behalfe take no effect , yet let him patiently commit his cause to God , who in time will manifest the truth , and bring it to light : as Dauid did , Iudge me , O God , ( saith he , ) for I haue walked in min● innocencie . And againe , The wicked watcheth the righteous , and seeketh to slay him : but the Lord will not leaue him in his hand , nor condemne him when he is iudged . Meekenes in reproofe is , when any shall admonish his brother of any fault for his amendment , with the like moderation that Chirurgeons vse , who beeing to set the arme or legge that is forth of ioynt , handle it so tenderly , that the patient shall skant feele when the bone falls in againe . This counsell Paul giueth : Brethren , if any man be fallen by occasion into any fault , ye which are spiritual , restore such a one ( or set him in ioynt againe , ) with the spirit of meeknes . This was practised by Abraham towards Lot , when their heardmen were at variance , saying , Let there be , I pray thee , no strife between thee & me , neither between mine heardmen and thine : for we are brethren . And this is done foure waies . First , when we reproue a man generally , as Nathan did Dauid by a parable . Secondly , when in the roome of a reproofe we put an exhortation : in the exhortation insinuating an oblique reproofe , as when a man shall sweare in his talke , I shall not neede alwaies to say , Ye do very il to sweare , and so to dishonour God : but I wil lap it vp in the forme of an exhortation , as pills are lapt in sugar , by saying , Yea and nay , yea and nay shall serue among vs. Rebuke not an elder , but exhort him as a father , and young men as brethrē , saith Paul to Timothie . Thirdly , when the reproofe is propounded in a mans own person , as though he were faultie which reprooueth . Paul practised this : Now these things , brethren ( saith he ) I haue figuratiuely applied to mine owne selfe and Apollos for your sakes , that yee might learne by vs , that no man presume aboue that which is written . Fourthly , when the fault is directly reprooued , but yet partly with prefaces , that we doe it of loue , that we wish well to the partie , that we speake as considering our selues , that wee also are in danger of the same fault : and partly by framing the reproofe out of the worde of God , that the partie may see himselfe , rather to be reprooued by God , then by vs : after this maner the inferiour may admonish his superiour , especially when there is no other way of redresse , and he is to listen , yeelding himselfe tractable . Naaman is aduised by his seruant , who said , Father , if the Prophet had commanded thee a great thing , wouldst thou not haue done it : howe much rather then , when he saith to thee , Wash , & be cleane ? Then went he downe and washed himselfe seauen times in Iordan . When any shall in this manner be admonished of a fault , they are to yeelde themselues tractable and thankfull , and heartily glad of so good a friend . Notable is the speech of the Psalmist : Let the righteous smite me , it is a benefit : and let him reprooue me , it is the chiefe ointment , let it not be wanting to my head . And Salomon saith , A reproofe entreth more into him that hath vnderstanding , then an hundred stripes into a foole . And , Open rebuke is better then secret loue . CHAP. VII . Of Sobrietie , Vrbanitie , Fidelitie , and care of others good name . SObrietie in iudgement is , when a man either suspendeth his opinion of his neighbours sayings or doings , or else speaketh as charitably as hee can , by saying as little as may bee , if the thing bee euil : or by interpreting all in better part , if the speech or action be doubtfull . Therefore doe thus ; despise not thy neighbour , but thinke thy selfe as bad a sinner , and that the like defects may befall thee . If thou canst not excuse his doing , excuse his intent , which may be good : or if the deede be euill , thinke it was done of ignorance : if thou canst no way excuse him , think some great temptation befel him , & that thou shouldst be worse , if the like temptation befel thee : and giue God thanks that the like as yet hath not befallen thee . Despise not a man beeing a sinner , for though hee be euil to day , he may turne to morrowe . Here is condemned all headie and rash iudgement , whereby men make things either worse then they are , or else they take and turne all things to the worse part . Thus the deuil dealt with Iob , saying , Doeth Iob feare God for nought , &c. but stretch out thine hand now and touch all that hee hath , to see if hee will not blaspheme thee to thy face . Such was the dealing of Doeg with Dauid , I saw the sonne of Ishai ( saith he ) when hee came to Abimelech the sonne of Ahitub , who asked counsell of the Lord for him , and gaue him victuals , and he gaue him also the sword of Goliah the Philistim . Here the backebiter concealeth the necessary circumstances , whereby Abimelech might haue bene excused , as that Dauid asked bread beeing hungrie , and that he told not Abimelech that hee was out of Sauls fauour : but he turneth al his speech to this end , to bring the priest into suspition with Saul . Thus the Pharises dealt . Iohn came neither eating nor drinking , and they say , he hath a deuill . The sonne of man came eating and drinking , & they say , Behold a glutton , and a drinker of wine , and a friend of Publicans and sinners . Contrarie to this Sobrietie is Flatterie , whereby for hope either of fauour or gaine , men , and especially such as are of dignitie and place , are soothed vp in their sinnes , and extolled aboute measure , euen to their faces . As when Herod arrayed in royall apparell , and sate on the iudgement seat and made an oration , the people gaue a shout , saying , The voice of God , and not of man. But marke what Salomon saith , Hee that praiseth his friend with a loud voice rising early in the morning : it shall be counted to him for a curse . One being asked which was the worst of all beasts , answered , Of wild beasts , the tyrant : of tame beasts the flatterer . And another said , that flatterers were worse then crowes : for they eate onely dead carrion , these feede on liuing men . And of all kinds of Flatterie , that is the worst when a man shall speak faire to his neighbours face and praise him ; but behind his backe speake his pleasure , and euen cut his throat . Dauid complaineth of his familiar friend● that the words of his mouth were softer then butter , yet warre was in his heart : that his words were more gentle then oile , yet they were swordes . The Pharises behinde Christs backe tooke counsell howe they might intangle him in talke ; but before his face they say , Master , we knowe that thou art true , and teachest the way of God truely , neither carest thou for any man : for thou considerest not the person of men . Vrbanitie , is a grace of speech , whereby men in seemely manner vse pleasantnesse in talke for recreation , or for such delight as is ioyned with profit to themselues and others . The Preacher saith , There is a time to laugh , and a time to weepe . When the Lord brought againe the captiuitie of Sion , wee were like them that dreame . Then was our mouth filled with laughter , and our tongue with ioy . Nowe this mirth must bee ioyned with the feare of God , otherwise Salomon saith well , I haue said to laughter , thou art mad : and of ioy , what is that tho● doest ? And Christ saieth , Woe to you that now laugh , for ye shall weepe . Secondly with compassion and sorrow for Gods people in affliction and miserie . They drinke wine in bowles , and annoint themselues with cheiefe ointments , but no man is sorry for the affliction of Ioseph . Thirdly , it must be sparing and moderate . Paul condemneth such as are louers of pleasures , more then of God. Fourthly , it must be voide of the practise of sinne . Moses is commended that he refused the pleasures of sinne . The vsuall time of mirth is at meates . And here Sampsons practise may be followed , who at his marriage feast propounded a riddle or hard question to his friends . And Ambrose thinketh that hee did this to stoppe the mouthes of talkers , and to occupie their wits . With all it must be remembred to be a Christian dutie , euen at the table to maintaine talke of religion , and of duties of godlinesse , after the practise of our Sauiour Christ : though many vpon little ground thinke otherwise . Tertullian recordeth of the Christians of his time , that they vsed in their loue-feasts to talke togither , as considering with themselues that they had God himselfe as an eare-witnesse to them . Chrysostome of this point saith well . I would to God ( saith he ) that in tauerns and feasts , and at bathes , men would talke and dispute of hell : for the remembring of hell would hinder a man from falling to hell . And it was the manner of the primitiue Church at Dinner and supper to vse the reading of the Scriptures . When yee come to the table ( saith Augustine ) heare that which is read according to custome , without any stirre or striuing : that your mouthes may not onely receiue the meat , but your eares may hunger after the word of God. And this ancient custome is to this day retained in the Colledges of the Vniuersitie of Cambridge . And this holy reioycing at meates is specially to bee vsed with such as are godly . As Salomon saith , that he which eateth at the couetous mans table , shal vomit his morsells , and shall loose his sweete wordes . The faithfull at Ierusalem did breake bread togither , with gladnes and singlenes of heart . Question . Whether iesting be tollerable in any sort , or not ? Answer . That iesting which standeth in quippes , taunts , and girdes , which serueth onely for the offence of some , with the delight of others is not tollerable : because all speech must edifie , and minister grace to the hearers : neither doth it agree with Christian grauitie and modestie . But two kindes of iesting are tollerable : the one is moderate and sparing mirth , in the vse of things indifferent , in season conuenient , without the least scandall of any man , and with profit to the hearers . The second is that which the Prophets vsed , when they iested against wicked persons yet so , as withall they sharpely reprooued their sinnes . At noone Eliah mocked them , and said , Crie aloud , for hee is a God : either he talketh or pursueth his enemies , or is in his iourney , or it may bee he sleepeth and must be awaked . As for laughter , it may be vsed : otherwise God would neuer haue giuen that power and faculty vnto man : but the vse of it must be both moderate and seldome , as sorrowe for our sinnes is to be plentifull and often . This we may learne in Christs example , of whome wee reade that hee wept three times , at the destruction of Ierusalem , at the raising of Lazarus , and in his agonie : but we neuer read that he laughed . And specially remember the saying of Chrysostome . Si risus in Ecclesia diaboli opus est , that is , to mooue laughter in the Church , is the worke of the deuill . Fidelitie is constancy in all our lawefull sayings and promises . A promise is to be made with this condition ( if God will ) and then if a man be preuented by death , or by any like meanes , he is not to blamed : otherwise a mans lawefull word and promise bindeth him according to the will & pleasure of him to whome it is made . Nowe if afterward it be hurtfull to him that made it , hee may craue to bee free from his promise : and libertie beeing graunted , take it . But a promise bound with an oath is to be kept , though priuate hinderances followe : yet so , as the Magistrate may order the matter , and proceede in equitie , that the dammage may be the lesse . The last grace which is to bee vsed in speech , is care of our neighbours good name , which is farre better to him then great riches . Here is condemned the tale bearer , which of an euill minde telleth a thing of an other , to bring him into hatred , or to reuenge himselfe , or to get something , which otherwise he could not obtaine . This tale bearing is of diuers sortes . One is , when men whisper abroad secretly the fault of another , whereas they should rather admonish the partie , as Cham when he had seene his fathers nakednes , ran straight and tolde his brethrē . The secōd , whē they adde to or chāge the thing said or done , as it serueth for their purpose . Some of the witnesses which came against Christ , charged him to say , I will destroy this temple which is made with handes , and in three daies build another without handes . Where first they change his meaning ; for Christ spake of the temple of his bodie . Secondly , they adde to the words , For Christ said not , I will destroy this temple : but , destroy ye this temple . Therefore the holy Ghost noteth them with the name of false witnesse bearers . The third , when men surmisse , and tell that which was neuer done . When Ieremy was going out of Ierusalem to the land of Beniamin , and was in the gate of Beniamin , Irijah tooke him and said , Thou fliest to Chaldeans . Then said Ieremie , that is false , I flie not to the Chaldeans , but hee would not heare him . The fourth is the coloured tale-bearing , when one speaketh euill of another , with fine prefaces & preamples , faining that he is very sorrie that his neighbour hath done such or such a thing : that he speaketh it not of malice , but of a good mind : that he is constrained to speake : that he speaketh not all he could speake : that the partie to whome the tale is tolde must keepe it secret . Luther writeth of this fault very well . This vice ( saith he ) whereby wee tell abroad the things which wee heare of others , and take them in worse part is very rife , and of great force to sowe discords : the rather , because it often shewes it selfe vnder the pretence and name of counsell and good aduise . And it is a notable vizard for a talebearer to transforme himselfe into an angel of light , and vnder zeale for Gods glorie to backbite and accuse his neighbour of heresie , errour , and wicked life . Therefore the Prophets meaning is , that we should conceale the euils that bee in our neighbour , and not speake them to others , though hee be an enemie and deserue it at our handes , and onely speake of those good things in him which seeme to preserue concord : for this we would that men should doe vnto vs. Yea , and let vs take heede that we iudge not or condemne any mans saying or doing rashly . Augustine saith , that this was the care which his mother had towards her enemies . To doe this is a notable point of iust dealing , but indeede there is no man vtterly without this fault in this life : such is our wretched state in this world . For though some are of this minde , that they desire not to haue other mens wants tolde them , and will not take all in worse part , yet if they bee tolde and taken in worse part of others , they can willingly heare them , neither will they checke the teller , but suffer bad surmises to take place with them . But Gedaliah the sonne of Ahicham excelled in the contrarie vertue , who ●hose rather to hazard his life , then to suspect euill by Ismael . This tale-bearing is the common table talke in England : and it is wonderfull to see , how those who are otherwise godly , are ouertaken with it : but men must learn to stand more in awe of Gods cōmandement , and also to consider that the same thing a man speaketh of another , commeth home againe by his owne doore . Such as vse tale-bearing and backbiting , are by Gods iust iudgement paid home in the same kind : and hereupon Christ saith , Iudge not that ye be not iudged , for with what iudgement ye iudge , ye shall be iudged . Wherefore when men shall enter any euill communication of others , we are to interrupt it by other talke , as not regarding it . Here remember , that when gouernours and magistrates shall vse hard words , not in the way of defamation , but for the reproouing of a vice , it is not to slaunder : as , O foolish Galatians : O generation of vipers . And Christ tearmeth Herod , Foxe . CHAP. VIII . Of the bondes of Truth . THus much of grace in speech . Now followeth bonds of truth , whereby the truth of our talke is testified and confirmed . There are three : A simple assertion , an asseueration , an oath . A simple assertion , is either a simple affirmation , as yea , yea : or a simple negation , as nay , nay . And they are to be vsed onely in our familiar and common talke . Let your communication be yea , yea : nay , nay : and whatsoeuer is more , commeth of euill . If the trueth which wee affirme or denie be doubtfull or contingent , then such clauses as these [ It is so , or , it is not so as I thinke , as I remember , as I take it ] are to be added . If one shall say , It is so , and afterwards it prooue otherwise , he receiueth discredit , because he spake an vntruth . But if he shall say , I thinke it is so , though it fall out otherwise , yet he saueth his credit , because he deceiueth not , but onely is deceiued . An asseueration is a forme of speech , wherby one doth vehemently affirme or denie any thing : as when a man shall say , Verily , in truth , in very truth , without all doubt , &c. These and such like are not to be vsed at euery word : but then onely when a truth of greater importance is to be confirmed . When the false prophets among the Iewes and the Priests would not beleeue that Ieremie was sent of God : what saith he ? not simply , The Lord hath sent me : but , In truth the Lord hath sent me . Our Sauiour Christ , when he vsed to speake any weightie matter , vsed to say , Amen , Amen , Verily , verily , which is a plain asseueration : for Amen is more then a simple affirmation , and it is lesse then an oath , as the very sense of the word doth import : which is no more , but truly , certenly . The third is an oath , which must not be made by any thing in heauen or earth , but onely by the Name of God alone . It must be vsed as the last refuge and remedie of all . For when any truth of great importance is to be confirmed , and all signes , euidences , proofes , witnesses , faile among men on earth : then we may lawfully fetch the Lord as a witnesse from heauen , who is the knower of all truth . And in this case an oath may be taken ; either publikely before a Magistrate , or priuately among priuate persons , if it bee done with reuerence and consideration , as it was betweene Iacob and Laban . CHAP. IX . What is to be done when we haue spoken . AFter a man hath spoken his minde , very few words more are to be added . He that hath knowledge spareth his wordes . In many wordes there can not want iniquitie : but he that refraineth his lips is wise . He that speaketh many wordes , speaketh either false things or superfluous , or both : as when a riuer ouerflowes , the water gathereth much slime : so many wordes , many faults . When a vessell being smitten makes a great noise , it is a token that it is emptie : and so the sound of many wordes shewes a vaine heart . The Gentiles haue said ; that God gaue a man one tongue and two eares , that he might heare more and speake lesse . Valerius Maximus reporteth of Xenocrates , that beeing in the company of some that vsed railing speeches , helde his tongue : and beeing asked why hee did so , answered , That it had repented him that he had spoken , but it neuer repented him that he had held his peace . And the prouerb is , He that will speake what he will , shall heare what hee would not . To the framing of our speech Ambrose requireth three things : a yoke , a ballance , and a metwand : a yoke , to keepe it in staied grauitie : a ballance to giue it weight of reason : a metwand , to keepe it in measure and moderation . This rule must be practised carefully , for the auoiding of chiding , brawling , and contention . Let nothing be done by contention , Phil. 2.3 . Let students & schollers learne to practise this : for what shall an other mans opiniō hurt thee : though in reasoning he be not of thy minde in euery point . Here take heed of the spirit of Contradiction , whereby some by thwarting and contradicting euery man , at length prooue either obstinate heretickes , or lewd Atheists , and make no bones to contradict the holy Ghost , and to call the scriptures in question , and dispute that there is no God. Nowe if a man speake necessarie things , though he continue his speech till midnight , as Paul did , it can not be called immoderate or superfluous talke . CHAP. X. Of writing . ALL this which is set downe concerning speech , must as wel be practised in writing as in speaking . Whereby are condemned ballads , bookes of loue , all idle discourses and histories , beeing nothing els but enticements and baites vnto manifold sinnes , fitter for Sodome and Gomorrah , then for Gods Church . And it must be followed as well in speaking of latine or any other tongue , as English , which students haue not marked ; for whereas they wil not sweare in English , yet in Latine they make no bones of it , saying , Mehercuse , mediùs , fidiùs , aedipol , per deos immortales . And whereas they hold but one God in iudgement , yet in their Latine exercises they speake of Iupiter and of the Gods● after the manner of the heathen . What a shame is this , that a Christian , and that in Christian schooles , should either be ashamed or not vse to speake as a Christian , but as Atheists doe ? If thou haue many tongues and knowest not how to vse them well : he which hath but his mother tongue , ordering it aright , is a better linguist then thou . CHAP. XI . Of silence . VVIse and godly silence is as excellent a vertue as holy speech : for hee knoweth not howe to speake which knoweth not howe to hold his tongue . The rule of our silence must be the law of God. By meanes of which , wise consideration must be had , whether the thing which wee haue in minde be for Gods glorie , and our neighbours good : which done , we are answerably to speake or to be silent . Here must be considered the things of which ●ilence must be vsed , and the persons before whome . The things are many . First , if any truth be to the hinderance of Gods glorie , or of the good of our neighbour , it must be cōcealed . The concealing of the truth is either in whole or in part . In whole , when the speaking of the least word is hurtfull : As for example , the father and the sonne are both sicke at once : the sonne dieth first , the father asketh whether his sonne be dead or not : if it be said no , an vntrueth is tolde : if yea , then the fathers griefe is increased , and his death hastened : therefore silence is the best . In daies of persecution holy Martyrs haue chosen rather to suffer death then to reueale their brethren , that haue beene of their priuate assemblies with them . The concealing of a thing in part is , when a man speaketh a little of the trueth , and concealeth the rest . Which is warranted in all good and lawefull proceedings , which manifestly tend to the glory of god . Whē Samuel is sent to annoint Dauid , he answereth the Lord and saith , Howe can I goe ? for if Saul heare of it he will kill me . Then the Lord answered , Take an heyfer with thee & say , I am come to doe sacrifice to the Lord : and call for Ishai to sacrifice , and I will shewe thee what thou shalt doe , and thou shalt annoint vnto me him whome I shal name vn-thee . When Ieremie had shewed king Zedekiah howe he might escape death , then the king said vnto him , Let no man know of these wordes , &c. but if the princes vnderstand that I haue talked with thee , and they come vnto thee , and say vnto thee , Declare vnto vs what the king hath said vnto thee , &c. then shalt thou say vnto them , I humbly besought the king that hee would not cause me to returne to Iehonathans house to die there . And afterward he so answered , and the matter was not perceiued . The like practised by Paul , Acts 23.6 . Secondly thou art to conceale thine owne secrets . Sampson reuealing his owne secret , Iudg. 14. ouerthrew himselfe . If thou desire ease by reuealing , thē tell them but to few , and to such as are faithfull . That which thou wouldest not haue knowne , tell no man : for howe shall another keepe thy counsell , when thou canst not doe it . Keepe thy friends secret likewise , if it be not hurtfull ; and let ministers conceale the sinnes & wants that trouble the cōscience of such as are dying . Let magistrats conceale things done in the Senate , especially concerning warre , least they bee reuealed to the enemie . If God bring any strange thing to passe , speake not boldly of it , but rather in silence wonder . Iob at the consideration of Gods maiesty in his works , saith , Beholde , I am vile , what shall I answer thee ? I will lay my hand vpon my mouth . Nadab and Abihu for offering incense with strange fire , before the Lord , were both destroyed with fire , which beeing done , Moses told Aaron that god would be sanctified in thē that come nere him , & be glorified before all the people : and then the text saith , but Aaron held his peace . When Peter had taught the Gentiles , and after returned to Hierusalem , they of the circumcision contended with him : he then rendreth a reason of his fact , which beeing made , they were silent . For so the text is , When they heard these things , they held their peace , and glorified God. When Gods iudgements befal men among vs , if we speake any thing we must iudge charitably . Blessed is he that iudgeth wisely of the poore , the Lord shall deliuer him in the day of trouble . Thirdly , the infirmities and sinnes of our neighbour are alwaies to be concealed , vnlesse it be in the case before named , that we finde our selues called of God to speake . He that couereth a transgression seeketh loue . If god in mercy couer his sinnes , why shouldst thou reueale them ? Salomon saith , It is the glory of a man to passe by an infirmitie . Fourthly , all vnseemely matters , al things vnknown , things which concerne vs not , things aboue our reach are in silence to be buried . The persons before whome silence must bee vsed , are these . I. Malitious enemies of religion : Giue not that which is holy vnto dogs : neither cast your pearles before swine . This was among the rest one cause of the silence of Christ before Caiphas and Pilate . II. Before Magistrates in their open courtes : where such as come before them are not to speake till they be bidden . Then Paul after that the gouernour had beckened vnto him that he should speake , answered . III. In the presence of our elders and betters , who must haue leaue and libertie to speake first , and must of others be heard with silence . The practise of this was in Elihu to Eliphaz and Bildad . A company of men ( as some say ) is like to the Alphabet , in which are vowels , halfe vowels , & mutes ; vowels are old men , learned , wise , expert : halfe vowels , are young men and women , who are then only to speake when they are asked : mutes , are the same parties , who being not occasioned , are in silence to heare their betters . And here all seruants and childrē must remember when they are iustly reproued , to be silent and not to answer any thing againe . IV. Fooles and pratlers are not to be answered , vnlesse it be to let them see their folly . CHAP. XII . An exhortation to keepe the tongue . THus haue I in part set downe howe the tongue is to bee gouerned : and I hartily desire , that all Christians would put these rules in practise . Reasons . I. If any man seeme to be religious , and restraine not his tongue , hee deceiueth himselfe , and his religion is in vaine . II. The man of an euill tongue , is a beast in the forme of a man ; for his tongue is the tongue of a serpent , vnder which lieth nothing but venim and poison : nay he is worse then a serpent : for it cannot hurte , vnlesse it bee present to see a man , or to bite him or to strike him with his taile : but he which hath not the rule of his tongue , hurteth men as well absent as present , neither sea nor land , nor any thing can hinder him . And againe , his throat is like a graue that hath a vent in some part , and therefore sendeth forth nothing but stincke and corruption . III. As the holy men of God when they preached , had their tongues , as it were , touched with a cole from the altar of God : and as godly men when they speake graciously , haue their tongues enflamed with the fire of Gods spirit : so contrariwise , whē thou speakest euill , thy tongue is kindled by the fire of hell : and Sathan comes from thence with a cole to touch thy lipps , and to set them on fire to all manner of mischeife . Chrysostome saith , that when men speake good things , their tongue is the tongue of Christ : but all manner of vngodly and cursed speaking is the deuils language . IV. The moderating of the tongue is a matter of great difficultie . S. Iames saith , The whole nature of beasts & of birds , and of creeping things , &c. but the tongue can no man tame : it is an vnruly euill . Pambus , one without learning came to a certain man to be taught a Psalme : who when he had hard the first verse of the 38. psalme , I said , that I will keepe my waies that I offend not in my tongue , would not suffer the next verse to be read , saying , this verse is enough , if I could practise it . And whē his teacher blamed him , because he saw him not in sixe moneths after , he answered that he had not yet done the verse . And one that knew him many yeres after , asked him whether he had yet learned the verse . I am forty yeres old ( saith he ) & haue not yet learned to fulfil it . Now thē , the harder it is to rule the tongue , the more care is to be had therein . V. The strange iudgements of God for the abuse of the tongue , especially in blasphemies & periuries are many & feareful . Three men conspired togither against Narcissus Bishop of Ierusalem , a man that led a godly and blamelesse life , and they charged him with a most hainous crime : all three confirme their accusation by oath . The first wisheth , if it were not so , that he were burnt . The second , that he might die of the iaundise . The third , that hee might loose his eies . Afterward in processe of time , the first had his house set on fire in the night : and he with all his family was burnt . The second had the iaundise from the head to the sole of the foote , and died thereof . The third seeing what was befallen these twaine , repented , and confessed the conspiracie against Narcissus , and yet for all that he lost his eies . Againe , in the daies of Q. Marie , as Iames Abbes was led by the Sheriffe to execution , diuerse poore people stoode in the waie and asked their almes : hee then not hauing any money to giue them , did put off all his apparell saue his shirt , and gaue it vnto them , to some one thing , to some another : in the giuing whereof he exhorted them to be strong in the Lord , and to stand steadfast in the trueth of the gospell . While he was was thus instructing the people , a seruant of the Shiriffes going by , cried out aloude , and blasphemously said : Beleeue him not good people , he is an hereticke , and a mad man out of his witte : beleeue him not , for it is heresie that he saieth . And as the other continued in his godly admonitions , so did this wicked wretch blow forth his blasphemous exclamations , vntill they came vnto the stake where he should suffer . But immediatly after this martyr was bound to the stake and fire put to him , such was the fearefull stroke of Gods iustice vpon this blasphemous railer , that he was there presently in the sight of all the people stricken with a frensie , wherewith he had before railingly charged that good martyr of God : who in his furious rage & madnes , casting off his shooes and the rest of his cloaths , cried out vnto the people , & said , thus did Iames Abs the true seruant of God , who is saued , but I am damned : and thus ran he about the towne of Burie , still crying , that Iames Abbes was a good man and saued , but I am damned . Againe , children sitting in companie togither , fell into communication of God , and to reason what God was . And some said one thing , some another : among the rest , one saide , He is a good old father : to which an other , named Dennis Benfield , replied with a most outragious blasphemy : What , he ( said she ) is an old doting foole . But shortly after this yong gyrle was so stricken , that all the one side of her was blacke , and she became speechles●e , and died . Againe , one Leaver a ploug-man , rayling , said that he saw the euill fauoured knaue Latimer when he was burned : and also in despite , said , that he had teeth like an horse . At which time and houre , as neere as could be gathered , the sonne of the said Leaver most wickedly hanged himselfe . Againe , in the time of K. Edward , a young gentleman of Cornwall beeing in companie with other moe gentlemen together with their seruants , beeing about the number of twentie horsemen , among whome this lustie yonger entred into talke , and beganne withall to sweare , and vse ribauld speech , beeing gently reprooued , the yong gentleman tooke snuffe , and saide to the reproouer , Why takest thou thought for me ? take thought for thy winding sheete : well , quoth the other , amend , for death giueth no warning : for assoone commeth a lambes skinne to the market , as on old sheepes skinne . Gods woundes ( said he ) care not thou for me : raging still in this manner worse and worse in wordes , till at length passing on their iourney , they came riding ouer a great bridge , standing ouer a piece of an arme of the sea , vpon which bridge this gentleman-swearer spurred his horse in such sort , as he sprang cleane ouer with the man on his backe , who as he was going , cried , saying , Horse and man and all to the deuill . Againe , there was a seruing man in Lincolnshire , who had still in his mouth an vse to sweare Gods pretious blood , and that for very trifles : beeing often warned by his friendes to leaue the taking of the Lords bloode in vaine , did notwithstanding still persist in his wickednesse , vntill at the last it pleased God to acite him first with sicknesse , and then with death : during which time of the Lords visitation , no perswasion could mooue him to repent his foresaid blaspheming , but hearing the bell to toll , did most hardly in the very anguish of his death , start vp in his bedde , and sware by Gods blood this bell tolled for me . Whereupon immediatly the bloode aboundantly from all the ioynts of his bodie , as it were in streames , did issue out most fearefully from mouth , nose , wrestes , knees , heeles , & toes , with all other ioynts , not one left free , & so died . These and such like iudgements must be as warnings from heauen to admonish vs , and to make vs afraid of the abuse of the Tongue : especially when it tendeth to the dishonour of God. And we are to imitate the example of Policarpe the Martyr , who when he was bidden to take his oath , & curse Christ , answered , Fourescore and sixe yeares haue I beene his seruant , yet in all this time hath he not so much as once hurt me : how then may I speake euill of my King and Soueraigne Lord , which ●●th thus preserued me ? VI. Lastly , God hath honoured thy tongue with the gift of speech and vtterance : and the great excellencie of this gift thou shouldest perceiue , if thou werest stricken dumme for a time . Therefore let thy tongue be applied to the honouring of God , and to the good of thy neighbour . FINIS . TWO TREATISES : I. Of the nature and practise of Repentance . II. Of the combat of the flesh and spirit . A second Edition corrected . Printed by Iohn Legate , Printer to the Vniuersitie of Cambridge . 1600. To the Reader whosoeuer . GOd hath bestowed on vs great prosperitie and peace , with plentie of all temporall blessings that heart can wish for many yeares in this land . Prosperitie abused hath beene the occasion of many grieuous sinnes against the first and second table : specially of Atheisme , neglect of Gods worship , contempt of the word , profanation of the Sabbath , abuse of the sacraments , &c. These and such like sinnes haue long called downe for iudgements from heauen vpon vs : and the rather , because the preaching of the word hath little preuailed to bring vs to any amendment of life . Whereupon God hath now begun to cause his iudgement to seaze vpon vs , specially by plague and pestilence : and that euen in the very principall part of this lande : whereby he himselfe doth ( as Iob saith ) round vs in the eare , and preach repentance to vs. Wherefore it stands vs now in hand if euer , to looke about vs : and if we haue not repented to begin to repent : if we haue in former time repented , to doe it more earnestly . If so be that we shall harden our hearts both against his word and iudgements , and put farre from vs the euill day : vndoubtedly we must needs looke for iudgements farre more terrible then euer we felt as yet ; if not eternall destruction . Let vs be aduised by the old world , who made light of Noahs warning , and were drowned in the floode : by Lots sonnes in law , who tooke their fathers counsell for mockage , and were burnt with fire and brimstone from heauen : by the foolish virgines , who were sleeping when they should haue beene furnishing their lampes , and were shut from the marriage of the lambe . And to direct thee somewhat in the practise of repentance , I haue penned this small treatise : vse it for thy benefit , and see thou be a doer of it : vnlesse thou wilt be a wilfull murderer , and shed the blood of thine owne soule . And whereas there haue beene published heretofore in English two sermons of Repentance , one by M. Bradford Martyr , the other by M. Arthur Dent : sermons indeed which haue doone much good : my meaning is not to adde therunto , or to teach any other doctrine , but onely to renew and reuiue the memorie of that which they haue taught . Neither let it trouble thee that the principall Diuines of this age , whome in this treatise I follow , may seeme to be at diffeeence in treating of repentance . For some make it a fruit of faith containing two parts , Mortification and Viuification : a some make faith a part of it , by deuiding it into contrition , faith , newe obedience : b some make it all one with regeneration . The difference is not in the substance of doctrine , but in the logical manner of handling it . And the difference of handling ariseth of the diuers acception of repentance . It is taken two waies , generally and particularly . Generally for the whole conuersion of a sinner , and so it may containe contrition , faith , new obedience vnder it , and be confounded with regeneration . It is taken particularly for the renouation of the life and behauiour : and so it is a fruit of faith . And this on●ly sense doe I follow in this treatise . I haue added hereto a few lines of the combat betweene the flesh and the spirit : because repentance and this combat are ioyned togither , and the one is not practised without the other , as appeares by resoluing Psalme 51. Spirit . Haue mercie on me , O God , according to thy louing kindnes . Flesh. Yea , but this thine adulterie comprehends infinite sinnes : therefore looke for no pardon . Spirit . According to the multitude of thy compassions put away mine iniquities . Flesh. This sinne hath taken such deepe place in thee , that it will be hardly pardoned . Spirit . Wash me throughly from mine iniquitie , and clense me from my sinne . Flesh. Thy speciall trespasse is against man. Spirit . Against thee , against thee , onely haue I sinned . Flesh. Except this one sinne thy life is vnblameable . Spirit . Behold I was borne in iniquitie , &c. Yea , the best man that is , in the practise of godlines , often appeares to be vnlike himselfe : and the cause is this spirituall combat . The flesh otherwhiles makes him wayle and mourne and goe drooping : presently after the spirit puts into him ( as we say ) the heart of gresse , and makes him triumph against the flesh , the deuill , the world . Moses was couragious at the red sea , but he failed at the waters of strife . Iob first praiseth God , and afterward blasphemeth . Dauid is often fainting in miserie , yet by and by reuiued . Wherefore there is good cause why the consideration of repentance and the combat should goe togither : that no man , after he hath begun to repent , might dreame of ease to his flesh : as though we should goe to heauen in beds of doune : but rather that we might be resolued , that when we begin to doe any thing pleasing vnto God , then we must looke for nothing but continuall molestation from our vile and wicked natures . Written Anno 1593. the 17. of Nouember , which is the Coronation day of 〈◊〉 dread Soueraigne Queene ELIZABETH : whose raigne God long 〈◊〉 . William Perkins . CHAP. I. What Repentance is . REpentance is a worke of grace , arising of a godly sorrow : whereby a man turnes from all his sinnes vnto God , and brings forth fruits worthie amendment of life . I call Repentance a worke : because it seemes not to be a qualitie , or vertue , or habit : but an action of a repentant sinner . Which appeares by the sermons of the Prophets and Apostles , which runne in this tenour , Repent , turne to God , amend your liues , &c. Whereby they intimate , that Repentance is a worke to be done . Againe , Repentance is not euery kind of worke , but a worke of grace ; because it can not be practised of any , but of such as be in the estate of grace . Reasons are these . I. No man can repent , vnlesse he first hate sinne , and loue righteousnes ; and none can hate sinne , vnlesse he be sanctified ; and he that is sanctified is iustified : and he that is iustified must needes haue that faith which vnites him to Christ , and makes him bone of his bone , and flesh of his flesh . Wherefore he that repents is iustified and sanctified , and made a member of Christ by faith . II. He that turnes to God , must first of all be turned of God : and after that we are turned , then we repent . Surely after I was conuerted I repented : and after that I was instructed I smote vpon my thigh : I was ashamed , yea , euen confounded , because I did beare the reproch of my youth . Some may obiect , that repentance goes before all grace , because it is first preached . The first sermon that euer was made , was of repentance , preached by God himselfe in Paradise to our first parents . And euer since the sermons of all the Prophets and Apostles , and of all faithfull ministers haue had repentance for their beginning and scope . The answer hereto may be this : If we respect the order of nature , there be other graces of God which goe before repentance : because a mans conscience must in some sort be setled touching his reconciliation with God in Christ , before he can begin to repent . Wherefore iustification and sanctification in order of nature goe before repentance . But if we respect time , grace and repentance are both together . So soone as there is fire , so soone it is hote : and so soone as a man is regenerate , so soone he repents . If we respect the outward manifestation of these twaine , repentance goes before all other graces : because it first of all appeares outwardly . Regeneration is like the sappe of the tree that lies hid within the barke : repentance is like the budde that speedily shewes it selfe , before either blossome , leafe , or fruit appeare : yea , all other graces of the heart which are needfull to saluation , are made manifest by repentance . And for this cause Repentance ( as I take it ) is first preached . I adde further , that repentance riseth of a godly sorrow in the heart , as Paul teacheth . Godly sorrow causeth repentance vnto saluation neuer to be repented of . It is called a godly sorrow , or a sorrow according to God , that it may be distinguished from worldly sorrow : which is a griefe arising of the apprehension of the wrath of God and other miseries ; as feare of men , losse of good name , calamities in goods and other things , which in this life follow as punishments of sinne : whereas the godly sorrow causeth griefe for sinne , because it is sinne . And it makes any man , in whome it is , to be of this disposition & minde , that if there were no conscience to accuse , no diuell to terrifie , no iudge to arraigne & condemne , no hel to torment , yet he would be humbled & brought on his knees for his sinnes , because he hath offended a louing , mercifull , and long suffering God. Further I say , that repentance stands in turning againe to God. Man at the first was made a goodly creature in the image of God , hauing fellowship with him , whereby he dwelt in God , and God in him . By sinne there is a partition made betweene God and man : who is alienated and estranged from God , and is become the childe of wrath , a firebrand of hell , the prodigall child going from his father into a farre countrey , the straying , nay the lost sheepe . Now when men haue grace to repent , then they begin to renew this fellowship , and turne againe to God. And the very essence or nature of repentance consists in this turning . Which Paul doth seeme to intimate , when he saith , That he shewed both to Iew and Gentile , that they should repent and turne to God , and do works worthie amendment of life . In which words he sets downe vnto vs a ful description of repentance . Againe I say , that repentance is a turning from sinne , because it doth not abolish or change the substance of bodie or soule , or any of the faculties therof either in whole or part : but onely rectifie and amend them by remoouing the corruption . It turnes the sadnesse of melancholy to godly sorrow , choller to good zeale , softnesse of nature to meekenes of spirit , madnesse and lightn●sse to Christian mirth : it reformes euery man according to his naturall constitution , not abolishing it , but redressing the fault of it . Further I put downe , that repentance is a turning from all sinne to God , that I may exclude many false turnings . The first , when a man turnes from God to sinne : as when one of a Protestant becomes a Papist , an Arrian a ●●milist . The second , when a man turnes from one sinne to an other . As when the riotous person leaues his prodigalitie , and giues himselfe to the practise of couetousnes : this can be no repentāce : because it is a going from one extreame to an other , whereas repentance is to leaue the extreames & keepe the meane . The third is , not when a man turnes from sinne , but sinne turnes from him and leaues him . As when the drunkard leaues drunkennesse , because his stomacke is decaied : the fornicatour his vncleannes , because the strength of nature failes him : the quarreller his fighting , because he is maymed on legge or arme . The last is , when men turne from many sinnes , but will not turne from all . As Herod did many things at the aduertisement of Iohn Baptist , but could not be brought to leaue incest , in hauing his brother Philips wife ; This repentance is nothing . For as he which is truly regenerate , is wholly in bodie , soule , and spirit regenerate : so he which truly repents , turnes from all sinne , and turnes wholly to God. Neither is this to trouble any , that they can not know all their sinnes : for sound repentance for one speciall sinne , brings with it repentance of all sinne . And as God requires particular repentance for knowne sinnes , so he accepts a generall repentance for such as be vnknowne . To proceede further , the conuersion of a sinner in repentance , hath three parts . The first , a purpose and resolution in the mind : the second , an inclination in the will and affections : the third , an indeauour in life and conuersation , to abandon and leaue all his former sinnes , and to imploy himselfe in obedience to Gods commandements . Lastly , this repentance must bring forth fruits worthie amendment of life : because it cannot be knowne to be sincere , vnlesse it bring forth fruit . Repentant sinners are trees of righteousnes of Gods owne planting : and they grow by the waters that flow out of the sanctuarie , and therefore they must beare fruit that may serue for meate , & leafe for medicine : otherwise the axe of Gods iudgment is laid to their rootes to stocke them vp . CHAP. II. Of the causes of Repentance . THe principall cause of Repentance is the Spirit of God , as Paul saith , Instructing them with meekenesse that are contrarie minded , proouing if God at any time will giue them repentance . And Ieremie , Conuert thou me , and I shall be conuerted . The instrument of the holy Ghost in working repentance , is the ministery of the Gospell onely , and not the law . Reasons hereof are these . I. Faith is engendred by the preaching not of the Law , but of the Gospell , as Paul saith , The Gospel is the power of God to saluation to all that beleeue from faith to faith : therefore repentance which follows faith as a fruit thereof , must needes come by the preaching of the Gospel onely . II. The Law is the ministerie of death and damnation : because it shewes a man his wretched estate ; but shewes him no remedie : therefore it can not be an instrumentall cause of that repentance which is effectuall to saluation . III. The doctrine of repentance is a part of the Gospel : which appeares in this , that the preaching of repentance , and the preaching of the Gospel are put one for an other . And our Sauiour Christ deuides the Gospel into two parts : the preaching of repentance , and remission of sinnes in his name . IV. That part of the word which workes repentance , must reueale the nature of it , and set out the promise of life which belongs vnto it . But the Law neither reueales faith nor repentance : this is a proper worke of the Gospel . If it be said , that the Law is a schoolemaster to bring vs to Christ , the answer is , it brings men to Christ not by teaching the way , or by alluring them ; but by forcing and vrging them . Neither doe we abolish the law , in ascribing the worke of repentance to the Gospel onely : for though it be no cause , yet is it an occasion of true repentance . Because it represents vnto the eye of the soule our damnable estate , & smites the conscience with dolefull terrours and feares , which though they be no tokens of grace ( for they are in their owne nature the very gates and the downefall to the pit of hell ) yet they are certaine occasions of receiuing grace . The phisitian is otherwhiles constrained to recouer the health of his patient by casting him into some fits of an ague : so man , because he is deadly sicke of the disease of sinne , must be cast into some fits of Legal terrors by the ministerie of the law , that he may recouer his former estate , & come to life euerlasting . Repentance also is furthered by calamities , which in this case often come in the roome & stead of the law . Iosephs brethren , when they were in distresse in Egypt , said one to another , Wee haue verely sinned against our brother , in that we sawe the anguish of his soule when he besought vs , and we would not heare him : therefore is this trouble come vpon vs. And the Lord saith in Oseah , I will goe & returne to my place , till they acknowledge their fault and seeke me ; in their affliction will they seeke me diligently . And the Israelites say , My soule had them ( many afflictions ) in remembrance , and is humbled in me . Example of Manasses . And whē he was in tribulation , he praied to the Lord his God , and humbled himselfe greatly . And Dauid saith , It is good for me that I haue beene afflicted , that I might learne thy statutes . CHAP. III. Howe Repentance is wrought . REpentance is wrought in the heart by certaine steps and degrees . First of all a man must haue knowledge of foure things , namely of the law of god , of sinne against the lawe , of the guilt of sinne , and of the iudgement of God ●gainst sinne , which is the eternall wrath of God. Then in the second place must follow the Application of the former knowledge to a mans owne person , by the worke of the conscience assisted by the holy Ghost , which for that cause is called the spirit of bondage : and this application is made in a forme of reasoning , called a practical syllogisme , on this manner : The breaker of the lawe is guiltie of eternall death , saith the minde : But I am a breaker of the lawe of God , saith the conscience , as a witnesse and an accuser : Therefore I am guilty of eternall death , saith the same conscience , as a iudge . Thirdly from this application thus made ariseth feare and sorrow in respect of Gods iudgements against sinne , commonly called the sting of the conscience , or penitence , and the compunction of heart . Now this compunction , vnlesse it be delayed by the comforts of the Gospell , brings men to desperation , and to eternall damnation . Therefore he that wil repent to life euerlasting must goe foure steps further . First he must haue knowledge of the gospel , and enter into a serious consideration of the mercy of God therein reuealed . Then must follow the application of the former knowledge by the conscience , renewed and assisted by the spirit of adoption , on this manner : He that is guiltie of eternall death , if he denie himselfe , and put his affiance on the death of Christ , shall haue righteousnesse and life eternall , saith the minde enlightned by the knowledge of the Gospell : But I beeing guiltie of eternall death , denie my selfe , and put all my affiance in the death of Christ , saith the conscience renued by the spirit of adoption : Therefore I shall haue righteousnesse and life euerlasting by Christ. Thirdly after this application there followes ioy and sorrow : ioy , because a mans sinnes are pardoned in Christ : sorrow , because a man by his sinnes hath displeased him which hath beene so louing and mercifull a God vnto him . Lastly , after this godly sorrow ●ollowes Repentance , called a Transmentatation or turning of the minde , whereby a man determines and r●solues with himselfe to sinne no more as he hath done , but to liue in newnes of life . CHAP. IV. Of the parts of Repentance . REpentance hath two parts : Mortification , and Rising to newnes of life . Mortificatiō is the first part of repētance , which cōcerns turning frō sin . Men turne from sinne , when they doe not onely abstaine from actuall sin , but also vse all meanes wherby they may both weaken and suppresse the corruption of nature . Chirurgions when they must cut off any part of the bodie , vse to lay plaisters to it , to mortifie it ; that beeing without sense and feeling , it may be cut off with lesse paine . In the same manner , we are to vse all helps & remedies prescribed in the worde , which serue to weakē or kill sinne , that in death it may be abolished . And it must not seeme strange , that I say wee must vse meanes to mortifie our owne sinnes . For , howesoeuer by nature we can not doe anything acceptable to God , yet beeing quickened and mooued by the holy Ghost , we stirre and mooue our selues to doe that which is truely good . And therefore repentant sinners haue grace in them , whereby they mortifie their own sinnes . Paul saith . I beate downe my bodie , and bring it in subiection . And , they which are Christs haue crucified the flesh with the affections and lusts thereof . And , Mortifie therefore your earthly members , fornication , vncleannesse , the inordinate affection , euil cōcupiscence , and couetousnesse . And , If any man purge himselfe from these , he shall be a vessell vnto honour . And S. Iohn saith , Euery one which hath this hope in him , purgeth himselfe , euen as he is pure . And , he which is begotten of God preserueth himselfe , and the wicked one toucheth him not . Mortification hath three parts . A purpose in mind , an inclination in will , and an indeauour in life and conuersation to leaue all sinne . Rising to newnesse of life , is the second part of repentance concerning sincere obedience to God. And it hath also three parts . The two first are a resolution in the mind , and an inclination or lust in the will to obey God in all things . Barnabas exhorts them of Antiochia , that with purpose of heart they would cleane vnto the Lord. Examples of both these are many in Scriptures . Of Ioshua , If it seeme enill vnto you to serue the Lord , choose you thi● daie whome you will serue , whether the gods which your fathers serued , or the gods of the Amorites , &c. but I & my houshold wil serue the Lord. Of Dauid , O Lord , thou art my portion , I haue determined to keep thy commandements . And , I haue sworne , and will performe it , that I will keepe thy righteous iudgements . And , When thou saidst , seeke my face , mine heart answered vnto thee , O Lord , I will seeke thy face . And , I haue applied mine heart to fulfil thy statutes alwaies euen to the end . The third part , is an indeauour in life and conuersation to obey God. Example of Paul. And herein I take paines to haue alwaies a cleare conscience towards God and towards men . Of Dauid , I hau● respect to all thy commandements . And , I haue chosen the waie of trueth , and thy iudgements haue I laid before me . And , I haue cleaued to thy testimonies . And , direct me in the path of thy commandements : for therein is my delight . No man must here thinke , that a repentant sinner fullfils the lawe in his obedience : for their best works are faultie before God. And wheras the faithful in scriptures are said to be perfect : we must knowe that there be two degrees of perfection : perfection in substance , and perfection in the highest degree . Perfection is substance is , when a man doth sincerely endeauour to performe perfect obedience to God , not in some but in all his commaundements . And this is the onely perfection that any man can haue in this life . A Christian mans perfection is to bewaile his imperfection : his obedience more consists in the good will , then in the worke , and is more to be measured by the affection , then by the effect . CHAP. V. Of the degrees of Repentance . REpentance hath two degrees . It is either ordinarie , or extraordinarie . Ordinarie repentance is that which euery christian is to performe euery day : for as men fall daily either more or lesse ; so the graces of God are proportionally weakened day by day . Wherefore the continuall reparation therof must be made by a daily renuing of repentance . A christian mā is the tēple and house of Gods spirit : he must therefore once a day sweep it , that it may be fit to entertaine so worthy a guest . Extraordinarie repentance is the same in nature with the former : it differs onely from it in degree and measure of grace . And this is to be put in practise , when men fal into any enormous , capital , or grieuous offences : whereby they doe verie grieuously wound their owne consciences , and giue great offence to the Church . Of this sort was the repentance of Peter , when he went forth and wept bitterly : & Dauids repentance , after he had committed adulterie and murdered Vriah . CHAP. VI. Of the persons which must repent . MEn be of two sorts : the natural man , and the regenerate . Repentance is needefull for both . For the naturall man , that he may be brought from his sinnes , and the image of God renued in him . Some may say , that many naturall men liue ciuilly , abstaining from all outragious behauiour , and therfore neede no repentance . I graunt indeede they doe so : yet repentance must goe withall . For ciuil life without grace in Christ , is nothing els in Gods sight , but a beutifull abhomination . The Pharises were ciuill , yet Christ saith of them , Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises , ye shall not see the kingdome of heauen . Repentance is also required in the regenerate : because they haue may vnknown and hidden corruptions in them , which must be mortified : and otherwhiles they fal grieuously : and therfore that they may rise againe , they must be daily practised in the spirituall exercises of repentance . CHAP. VII . Of the practise of Repentance . IN the practise of Repentance foure speciall duties are required . The first is a diligent and serious examination of the conscience by the lawes and commandements of God , for all manner of sinnes both originall and actuall . Example of the children of Israel . Wherefore is the liuing man sorrowfull ? man suffereth for his sinne : let vs search and trie our waies , and turne againe to the Lord. Of Dauid , I considered my waies , and turned my feete to thy testimonies . Touching Originall sinne , this must be well remembred , that one mā hath not one part onely of originall sinne , and another man another : one man this corruption , another that : but euery mā as he receiued from Adam the whole nature of man : so also he receiued originall sinne wholly . And therefore euery man , ( not one accepted , sauing Christ who was extraordinarily sanctified by the holy Ghost in the wombe of the Virgin ) hath in him from his parents the corruption and seede of all sinne , which is a naturall disposition and pronenes to commit any sinne whatsoeuer . Take a viewe and consider all the horrible sinnes that be practised in any part of the worlde , either against the first or second table : whatsoeuer they are , the spawne and seede of them all is euen in that man that is thought to be best disposed by nature . Some may say , that experience shewes the contrarie ; because among men that want all manner of religion some are more ciuill and orderly ; some againe more lewdly disposed . I answer , that this comes to passe , not because some men are by nature lesse wicked then others : but because God by his prouidence doth limit and restraine mens corruption more or lesse , which hee doth for the good of mankind . For if men might be wholly left to themselues , corruption would so exceedingly breake out into all manner of sinnes , that there should be no liuing in the world . In examination of actuall sinnes , three rules must be followed . The first , that we must search out not onely our grosse sins , but euen the very thoughts of our hearts . For repentance is not only a change of the speech , apparell , and outward behauiour , but also of the inward and secret thoughts of the heart . Therefore the prophet Ioel bids the Iewes rend their hearts and not their garments : and Paul tels the Ephesians , that they must be renued in the spirit of their mindes : and Peter bids Simon Magus to repent and pray God that the thought of his heart may be forgiuen him . The second , that the very circumstances of sinnes done must be considered : as the time when , the place where , and the maner how ; as namely , whether they were done of ignorance , or knowledge , of weakenesse , or presumption , or obstinate malice . Thirdly in examination it is very meete and conuenient , that wee passe through all the commandements of the morall lawe , laying them as most absolute rules to our hearts and liues : and by this meanes we shall be able to make large bills and Catalogues of all our sinnes , euen from the very cradle to any part of our age following , as the seruants of God haue alwaies done . Thus it will come to passe , that wee shall plainely see our wretched estate , and acknowledge that our sinnes be in number as the haires of our head , & as the sands by the sea shore . A DIRECTION FOR EXAMINATION of the conscience . I. COM. Thou shalt haue none other Gods , &c. He breakes this commandement , TThat knowes not the true God. Ier. 4.22 . That denies God in his heart , by denying his presence , iustice , mercie , &c. Psal. 14.1 . That hates God , and shewes it by disobedience . Exod. 20.5 . Rom. 1.30 . That doth not feare God and stand in awe of him . That feareth men or other creatures more then God. Math. 10.31 . Apoc. 2.8 . That liues in open sinnes securely , not fearing Gods word or iudgements . 1. Thes● . 5.6,7 . That is sorrowfull for his sinnes , onely in respect of the punishment . 2. Cor. 7.10 . That feares God by mens traditions . Esa. 29.13 . That doth not beleeue Gods word , but calls the Canonicall Scripture in question . That despaires of Gods mercie . That hath a dead faith without workes . Iam. 2. That puts his confidence in the deuill and his workes , as seekers to wizzards doe . That loues the creatures , as riches and honour , and his owne filthie pleasures more then God. Eph. 5.5 . That puts confidence in his strength , wisdome , riches , phisitians . 2. Chron. 16.9,11 . That is impatient vnder the crosse . Matth. 10.38 . That tempts God. Math. 4.7 . That seekes for the things of this life , more then for Gods kingdome . Matth. 6.33 . That murmures against God. 1. Cor. 10.10 . That disputes and holds there is no God. That holdes and maintaines opinions against the auncient faith set downe in the writings of the Prophets and Apostles . As did the Maniches , Donatists , Arrians , Anabaptists , &c. That so holds one religion , as he is ready to follow an other . 1. King. 18.21 . That is full of presumption of Gods mercie . Esa. 7.12 . That falls away from the knowne truth . 2. Pet. 2.20 . That addes to Canonicall Scripture . Deut. 12. last verse . II. COM. Thou shalt make to thy selfe no grauen Image , &c. He breakes this commandement , THat represents God in an image . Exod. 32.6,8 . That worships God in or at images , as crucifixes , and such like . 2. King. 18.4 . That kneeles downe before an image . That is bodily present at Masse keeping his heart to God. 1. Cor. 8.9 . That retaines the monuments of Idolatrie . Exod. 23.13 . That marrieth with infidels and such like . Gen. 6.2 . That makes leagues of amitie with such . 2. Chron. 19.1 . That worships God according to his owne fantasie . Col. 2.23 . That worships God with lip-seruice , Isa. 29.13 . as our common people doe , which place all the seruice of God in pattering and mumbling ouer the Creede and ten commandements for praiers , and the Lords praier without knowledge of the meaning . That hath the power of godlinesse , but denies the force of it . 2. Tim. 3.5 . That giues worship to creatures , as Saints and angels . Psal. 115.8 . That refuseth to heare the preaching of the Gospel . Luk. 14.19 . That negligently worships God. Rev. 3.16 . That omits inuocation of Gods name . Esa. 64.7 . That heares sermons , but when hee is reprooued , railes and rages , and profits nothing . Amos 5.10 . That changes the worship of God in whole or in part . Deut. 13.32 . That makes either open or secret league with the deuill . Psal. 58.6 . That vseth witchcraft , sorcerie , or enchantments . Deut. 18.11 . Levit. 19.26 . That consults with wisards . Levit. 20.6 . That weares Amulets or Characters about his necke , and puts confidence in them . That hinders schooles of religion and good learning . Psal. 74.6,7 . That seekes not ( within the compasse of his calling ) the good estate of Gods Church : but seekes his owne things . P●al . 132.3,4 . III. COM. Thou shalt not take the name of the Lord , &c. He breakes this commandement , THat doth vnreuerenly vse Gods titles in his talke . Phil. 2.10 . That sweares to doe a thing lawfull and good , and yet doth it not . Math. 5.23 . That sweares rashly . Ier. 4.2 . That vseth customable swearing in his common talke . Mat. 5.37 . That blasphemes the name of God. Leuit. 24.16 . That sweares falsely . Ioh. 8.44 . That sweares against pietie and honestie . That vseth cursing and banning . That finds fault with the creatures of god . 1. Co. 10.3 . That sweares by the creatures . Math. 5.34,35 . That vseth lots in sporting . Pro. 16.33 . and 18.18 . That makes and vseth charmes of hearbes and other things . Deut. 18.11 . That makes iests of the sentences and phrases of scripture . Esa. 66.2 . That vseth figure casting . Esa. 47.13 . That doth lightly regard Gods iudgements . Heb. 3.16 . That liuing dissolutely in religion , makes Gods name euil spoken of . 2. Sam. 12.13 . 1. Pet. 3.15 . That makes a vowe of continencie , or of any thing not in his power . That makes a lawfull vowe , and keepes it not . Deut. 22.21 . That receiues blessings from God , & is not thankfull . Luk. 17.8 . That teacheth the trueth , but doth not practise it . Mat. 23.2 . IV. COM. Remember the Sabbath daie to , &c. He breakes this commandement , THat labours in the seruile workes of his ordinarie calling . Nehem. 13.15 . That trauailes abroad on his ordinarie businesse . Exod. 16.24 . That keepes faires and markets on this daie . Nehem. 13.15 . That works haruest worke on this daie . Exod. 34.21 . That vseth sports and recreation causing distraction . 1. Cor. 10.7 . That spends the daie in idlenesse . Esa. 58.13 . That keepes the Sabboth only in outward fashion . Esa. 1.13 . That prophanes it by gluttony and drunkennesse . That giues seruants libertie to doe what they list . That brings not his family to the congregation to heare Gods word , and to receiue the Sacraments . That sanctifies not the Sabboth in his family priuately , by reading the word , by conference on that which hath beene heard in the congregation , and by praier . V. COM. Honour thy father , &c. He breaketh this commandement , THat thinkes but a thought in his mind tending to the dishonour and cōtempt of his neighbour . That mockes or reuiles , or beates his superiours . Gen. 9.22 . That disobeyes their lawfull commandements . Rom. 1.30 . That is vnthankefull to parents , and will not releeue them if neede be . 2. Tim. 3.3 . That disobeyes God to obey them . Act. 4.19 . That exalts himselfe aboue the magistrate . 2. Thess. 2.9 . That serues his master with eie seruice . Coloss. 3.22 . That gouerns his family and those which are vnder him negligently . 1. Tim. 3.4 . That is slacke in punishing faults . 1. Sam. 2.22 . That is too rigorous in speeches and punishments . Eph. 6.9 . That marrieth without parents consent . That chooseth his calling without parents consent . Num. 30. That thinkes better of himselfe then of others . Rom. 12.10 . That despiseth aged persons . Lev. 19.23 . VI. COM. Thou shalt not kill . He breaketh this commandement , THat thinkes but a thought in his heart tending to the hurt of his neighbours life . That beares malice to another . 1. Ioh. 3.15 . That is giuen to hastinesse . Mat. 5.22 . That vseth inward fretting and grudging . Iam. 3. 14. That is froward of nature , hard to please . Rom. 1.31 . That is full of rancour and bitternesse . Eph. 4.31 . That derides and scornes others . Gen. 21.9 . Gal. 4.29 . That vseth bitter wordes and railings . Pro. 12.18 . That vseth contending by words or deedes . Gal. 5.20 . That vseth chiding and crying out . Eph. 4.31 . That is giuen to make complaints of his neighbour in all places . Iam. 5.9 . That is a fighter . Iam. 4.1 . That hurts or mannes his neighbours bodie . Exod. 21.24 . That will not forgiue an offence . Mat. 5.23 . That will forgiue , but not forget . That doeth fare well himselfe , but giues not almes to releeue the poore . Luk. 16.19 . That vseth crueltie in punishing malefactors . Deut. 22.6 . That denies the seruants or labourers wages . Iam. 5.24 . That holds backe the pledge . Ezech. 18.7 . That sels by diuers waights and measures . That remooues the land marke . Pro. 22.18 . That giues his goods vpon vsurie : which is simply to binde a man to returne both the principall and the increase , onely for the lone . Ezech. 18.18 . That by his loosenesse of life is an occasion why others sinne . That mooues contention and debate . Rom. 1.29 . That beeing a minister teacheth erroniously . That teacheth slackly . Ierem. 48.10 . That teacheth not at all . 1. Tim. 3.2 . That hinders mens saluation any way . Mat. 23.13 . That seekes priuate reuenge . VII . COM. Thou shalt not commit , &c. He breakes this commandement , THat thinkes an vnchast thought tending to adulterie , or to any sinne of that kind . That lookes on a woman to lust after her . Mat. 5.28 . That commits incest . Leuit. 18.22 . That commits Sodomie . 1. Cor. 6.9 . That commits fornication with married or single , or contracted folkes . Deut. 22.22 . That vseth marriage bed intemperately . That lieth with a menstruous woman . Ezech. 18.6 . That vseth wantonnesse . 1. Cor. 6.9 . That vseth occasions and prouocations to lust . Gal. 5.9 . That is giuen to idlenesse . That weares wanton and light attire . 1. Tim. ● . 9 . 1. Pet. 3.3 . That vseth light talke , and reading of loue bookes . 1. Cor. 15.39 . That frequents lasciuious places . Eph. 5.3 . That delights in wanton pictures . 1. Thess. 5.23 . That vseth the mixt dauncing of men and women . Mark. 6.22 . That keepes company with light and suspected persons . Pro. 7.22 . That neglects to dispose his children in marriage in conuenient time . 1. Cor. 7.37 . That makes marriages of young children . That punisheth adulterie with small punishments . That marieth more wiues then one at once . Gen. 2.24 . That loues his pleasure more then God. 2. Tim. 3.4 . That takes care to fulfil the lusts of the flesh . Rom. 13.14 . That maintaines and frequents stewes . Deut. 23.17 . That is giuen to drunkennesse and surfetting . Eph. 5.18 . That giues himselfe to wine , sleepe , and ease . Pro. 20.13 . That for the auoiding of fornication marries not . 1. Cor. 7.2 . That puts away his wife for other causes then for fornication . Mat. 19.9 . VIII . COM. Thou shalt not steale . He breakes this commandement , THat thinkes but a thought tending to the least hinderance of his neighbours welfare and good estate . That liues in no calling . 1. Thess. 3.11 . That neglects his calling . Ier. 48.10 . That spends his wealth in riot , and prouides not for his family . 1. Tim. 5.8 . That is not content with his estate , but seekes to be rich . 1. Tim. 6.10 . That sels the goods of the Church , or buyes them . Mal. 3.8 . That sels such things as are meanes to further idolatrie , or any other sinne . That vseth powdering , starching , blowing , darke shops , to set a glosse on his wares , and make them more saleable . That conceales the fault of his wares . That vseth false weights and measures . Lev. 19.35 . That vseth wordes of deceit . Pro. 20.14 . That takes more for his wares then the iust price . Mat. 7.12 . That oppresseth his tenants by racking his rents . Habac. 2.11 . That vseth ingrossing of wares . That raiseth the price , onely in consideration of a daie of paiment . That either giues or takes bribes , Isai. 1. 33. Psal. 82. That writes letters of affection in wrong suites . That holdes backe things borrowed . Ezech. 18.7 . That holds backe things found or pawned . Levit. 6.3 . That beeing lustie liues by begging . That releeueth such . 2. Thess. 3.10 . That for gaine defends bad causes , and delaies suites in lawe . That laies burdens on the people without measure . Isai. 1.23 . Ezech. 22.17 . That spendes the Church goods in riot . 1. Tim. 6.9 . That makes marchandize of Gods word and sacraments . Mich. 3. 11. 2. Cor. 2. last . That gets his liuing by casting of figures and by plaies . Eph. 4.28 . That is rash in suretiship . Prov. 11.15 . & 17.18 . That steales mens children to dispose them in marriage . 1. Tim. 1.10 . That takes by stealth the least pinne , though it be for the best end . That is a receiuer of things stolne , and giues consent to the fact any way . Rom. 1.29 . That vseth deceit in bargaining . 1. Thess. 4.6 . That restores not things euill gotten . Ezec. 33.15 . That keepes backe goods giuen to the Church . Act. 5.3 . That waites for a death to sell his things dearer . Amos 8.5 . IX . COM. Thou shalt not beare , &c. He breakes this commandement , THat doth but conceiue a thought of disgrace against his neighbour . That enuies at the prosperitie of his neighbour . 1. Tim. 6.4 . That seekes onely his owne good report . That is suspitious . 1. Cor. 13.5 . That giues hard or rash sentence against others . Math. 7.1 . That taketh mens sayings and doings in worse part . Math. 26.60 . That accuseth one falsely . 1. King. 21. That maketh or reporteth tales openly or in a whispering maner . Lev. 19.16 . That receiueth tales . Exod. 23.1 . That speakes the truth of malice . Psal. 52.1,2 . That blazeth abroad mens infirmities . Math. 18.17 . That vseth quipping and taunting . Eph. 5.4 . That vseth flatterie . Prou. 26.19 . That lyeth though it be for neuer so good an ende . Zach. 13.3 . That defends an euill cause , and impugnes the contrarie . That writes or spreads libels . X. COM. Thou shalt not lust . He breakes this commandement , THat thinkes an euill thought against his neighbour , though he meane not to doe it . That conceiues some inward delight in some euill motion , though he giue not consent to practise it . SINNES DIRECTLY AGAINST THE GOSPEL . He sinnes against the Gospel , THat denies either directly or by consequent that Christ is come in the flesh . 1. Ioh. 43.8 . That treades vnder foote the blood of Christ. Heb. 10.29 . That beleeues not the remission of his owne sinnes , and acceptation to life euerlasting . 1. Ioh. 3.23 . That repents not , but hardens himselfe in all his badde waies . Rom. 2.4,5 . Ierem . 8.6 . THus much of examination : now followes the second dutie , which is confession of sinne vnto God , which is very necessarie . For the right way to haue our sinnes couered before God is , to vncouer and acknowledge them vnto him . For he will iustifie vs , if we condemne our selues , he will pardon vs , if we , as beeing our owne enemies , accuse our selues : he forgets our sinnes if we remember them : when we are vile in our owne eyes , we are pretious in his : and when we are lost to our selues , we are found of him . That confession may be rightly performed , a notable dutie is to be put in practise in it : namely , the arraignment of a repentant sinner , whereby he iudges himselfe , that he may not be iudged of the Lord. This arraignment hath three speciall points in it . First of all , he must bring himselfe forth to the barre of Gods iudgement : which thing he doth when he sets himselfe in the presence of God , as though euen now the day of iudgement were . As S. Hierome did , who alwaies thought with himselfe that he heard this voice sounding in his eares , Rise ye dead and come to iudgement . Secondly , he must put vp an inditement against himselfe ; by accusing himselfe before God , by acknowledging his knowne sinnes particularly , and his vnknown generally , without any excuse or extenuation , or defence , or hiding of the least of them . Example of Dauid . I know mine iniquity , and my sinne is euer before me : against thee , against thee onely haue I sinned , and done this euill in thy ●ight , &c. behold , I was borne in iniquitie , and in sinne hath my mother conceiued me . And , I haue sinned greatly , because I haue done this thing : but now , I beseech thee , remooue the iniquitie of thy seruant : for I haue done very foolishly . Of Ezra , O my God I am ashamed and confounded to lift vp mine eyes vnto thee , my God : for our iniquities are increased ouer our heads , and our trespasse is growne vp vnto heauen . Thirdly , he must with heauinesse of heart as a Iudge vpon the bench giue sentence against himselfe , acknowledging , that he is worthie of euerlasting hell , death , and damnation . As the prodigall child , Father , I haue sinned against heauen , and against thee , and am not worthie to be called thy child . And Daniel , We haue sinned and committed iniquitie , and haue done wickedly : yea , we haue rebelled , and haue departed from thy precepts , and from thy iudgements , &c. O Lord , righteousnes belongeth vnto thee , and vnto vs open shame . Of Iob , Behold , I am vile , what shall I answer thee ? I will lay my hand vpon my mouth . And , I abhorre my selfe , and I repent in dust and ashes . Of the Publicane , Who standing a farre off , would not lift vp so much as his eyes to heauen , but smote his breast , saying , Lord be mercifull to me a sinner . As for confession of sinne to men , it is not to be vsed but in two cases . First , when some offence is done to our neighbour : secondly , when ease and comfort is sought for in trouble of conscience . The third dutie in the practise of Repentance is Deprecation , whereby we pray to God for the pardon of the sinnes which haue beene confessed with contrition of heart , with earnestnes and constancie , as for the weightiest matter in the world . And here we must remember to behaue our selues to God as the poore prisoner doth at the barre , who when the iudge is about to giue sentence , cries vnto him for fauour as for life and death . And we must doe as the cripple or lazar man in the way : sit downe , vnlappe our legges and armes , and shew the sores of our sinnes ; crying to God continually as they doe ( Looke with your eye , and pitie with your heart : ) that we may find mercie at Gods hands , as they get almes at the hands of passengers . Thus Oseah instructeth the people , O Israel , returne vnto the Lord thy God : for thou hast fallen by thine iniquitie : take vnto you wordes , and turne vnto the Lord , and say vnto him , Take away all iniquitie and receiue vs graciously : so we will render thee the calues of our lippes . Of Daniel , We doe not present our supplication before thee for our owne righteousnes , but for thy great tender mercies . O Lord heare , O Lord forgiue , O Lord consider and doe it : deferre not for thine owne names sake , O my God. Of Dauid , Haue mercie vpon me , O God , according to thy louing kindnes : according to the multitude of thy compassions put away mine iniquities . The last dutie is , to pray to God for grace and strength , whereby we may be inabled to walke in newnesse of life . Of Dauid , Behold , I desire thy commandements , quicken me in thy righteousnesse . And , Teach me to doe thy will , for thou art my God : let thy good spirit lead me into the land of righteousnesse . CHAP. VIII . Of legall motiues to Repentance . MOtiues to Repentance are either Legall , or Euangelicall . Legall , are such as are borrowed from the law : and they are three especially . The first is , the miserie and cursed estate of euery impenitent sinner in this life by reason of his sinnes . His miserie ( that I may expresse it to the conceit of the simplest ) is seuen-fold . 1. within him . 2. before him . 3. behind him . 4. on his right hand . 5. on his left hand . 6. ouer his head . 7. vnder his feete . His miserie within him is two-fold . The first is a guiltie conscience : which is a very hel vnto the vngodly man. For he is like a silly prisoner , & the conscience like a gayler which followes him at the heeles , and dogges him whither soeuer he goes , to the end he may see and obserue all his sayings and doings . It is like a register , that sits alwaies with the pen in his hand , to record and inroll all his wickednes for euerlasting memorie . It is a little iudge , that fittes in the middle of a man , euen in his very heart , to arraigne him in this life for his sins , as he shall be arraigned at the last iudgement . Therefore the pangs , terrours , and feares of all impenitent persons , are as it were , certaine flashings of the flames of hell fire . The guiltie conscience makes a man like him which lies on a bedde that is too strait , and the couering too short ; who would with all his heart sleepe , but can not . Belshazzar when he was in the midst of his mirth , seeing the hand writing on the wall , was smitten with great feare , so as his coūtenance changed , and his knees smote together . The second euill within man is the fearefull slauerie and bondage vnder the power of Satan the prince of darknesse : in that his minde , will , and affectictions are so knit and glued to the will of the deuill , that he can doe nothing but obey him , and rebell against God. And hence Satan is called the prince of this world : which keepes the hold of the heart as an armed captaine keepes a skonse or castle with watch and ward . The miserie before man , is a dangerous snare which the deuill laies for the destruction of the soule . I say it is dangerous : because he is in setting of it twentie or fourtie yeares , before he strikes : when as ( God knowes ) men doe little thinke of it . It is made of three cordes : with the first , he brings men into his snare : and that he doth by couering the miserie and the poison of sinne : and by painting out to the eye of the minde , the deceitfull profits and pleasures thereof . With the second , he hopples and insnares them : for after that a man is drawne into this or that sinne , the deuill hath so sugered it ouer with fine delights , that he cannot but needes must liue and lie in it . By the third , he drawes the snare , and indeauours with all his might to breake the necke of the soule . For when he seeth a fit opportunitie , especially in grieuous calamities ; and in the houre of death , he takes away the vizar of sinne , and shewes the face of it in the true forme , as ougly as himselfe : then withall he begins ( as we say ) to shew his hornes ; then he rageth in terrifying and accusing , that the soule of man may be swallowed vp of the gulfe of finall despaire . The miserie behind him , is the sinnes past . The Lord saith to Cain , If thou doest not well , sinne lieth at the doore . Where sinne is compared to a wilde beast , which followes a man whither soeuer he goeth , and lieth lurking at his heeles . And though for a time it may seeme to be hurtlesse , because it lies asleepe : yet at length , vnlesse men repent , it will rise vp , seaze on them , rende out the very throates of their soules . Iob in his affliction saith , Thou writest bitter things against me , and makest me possesse the sinnes of my youth . And Dauid praieth , Forgiue me the sinnes of my youth . If the memorie of sinnes past be a trouble to the godly man , oh what a racke ? what a gybbet will it be to the heart of him that wants grace ? The miserie on the right hand is prosperitie and ease : which by reason of mans sinnes is an occasion of many iudgements . In it men practised the horrible sinnes of Sodome : it puffes vp the heart with deuillish pride , so as men shall thinke themselues to be as God himselfe , as Senacherib , Nebuchadnezzar , Antiochus , Alexander , Herod , Domitian did . It steales away mans heart from God , and quenches the sparkes of grace . As the Lord complaineth of the Israelites , I spake vnto thee when thou wast in prosperitie : but thou saidest , I will not hear : this hath beene thy manner from thy youth . It is like the Iuie that embraces the tree , and windes round about it , but yet drawes out the iuice and life of it . Hence is it , that many turne it to an occasion of their destruction . Salomon saith , Prosperitie of fooles destroyeth them . When the milt swells , the rest of the bodie pines away : and when the heart is puft with pride , the whole man is in danger of destruction . The sheep that goes in the best pasture , soonest comes to the slaughter-house : and the vngodly man fattes himselfe with continuall prosperitie , that he may the sooner come to his owne damnation . The miserie on the left hand is aduersitie , which stands in all maner of losses and calamities , in goods , friends , good name , and such like . Of this read at large , Deut. 28. The miserie ouer his head , is the wrath of God , which he testifies in all maner of iudgements from heauen , in daunger of which euery impenitent sinner is euery houre . And the danger is very great . The Scripture saith , It is a fearefull thing to fall into the hands of the liuing God. He hath store-houses full of all manner of iudgements : and they watch for secure sinners that they can not scape . Gods wrath is as a fire making hauocke and bringing to naught whatsoeuer it lights on : yea , because he is slow to anger , therefore more terrible : as a man therefore staies his hand for a time , that he may lift it higher and fetch a deeper blow . When the dumbe creatures melt as waxe , and vanish away at his presence , when he is angrie ; as the hugh mountaines and rockes doe ; fraile man must neuer looke to stand . If the roaring of a lyon make men afraid , and the voice of thunder be terrible : oh , how exceedingly should all be astonished at the threatnings of God! The miserie vnder his feete , is hell fire : for euery man till he repent , is in as great danger of damnation as the traitour apprehended , of hanging , drawing , and quartering . A man walking in his way falls into a deepe dungeon that is full of ougly serpents and noysome beasts : in his fall he catches hold of a twig of a tree that growes at the mouth of the dungeon , and hangs by it : afterward there comes a beast both leane and hungerbitten , which hauing cropt the whole tree , is euer and an on knapping at the twig on which he hangs . Now , what is the danger of this man ? surely he is like to fall into the pit , ouer which he hangs . Well , this man is euery impenitent sinner : the pit is hell , prepared for the deuill and his angels : the twigge is the brickle and fraile life of man : the hungerbitten beast is death , that is readie euery houre to knappe , our life a sunder : the danger is fearefull : for man hanging as it were ouer the mouth of hell , when life is ended , vnlesse he vse good meanes before he die , he then falls to the very bottome of it . If this be the miserie wherewith the carelesse man is ●ieged and compassed about euery way , and that for his sinnes , why doe men lie in the dead sleepe of securitie ? O! it stands them in hand to take vp the voyce of bitter lamentation , and for their offences to howle after the manner of dragons . If men could weepe nothing but teares of blood for their sinnes , if they could die a thousand times in one day for very griefe , they could neuer be grieued enough for their sinnes . The second motiue to draw men to repentance is , the consideration of the wretched estate of an impenitent sinner in his death , which is nothing but the a wages and allowance that he receiues for his sinne : and it is the very suburbes , or rather the gates of hell . S. Paul compares death to a Scorpion , who caries a sting in his taile , which is sinne . Now then when impenitent and prophane persons die , then comes this scorpion and gripes them with her legs , and stabs thē at the heart with her sting . Wherfore the best thing is before death come , to vse meanes to pull out the sting of death . And nothing will doe it , but the blood of Christ : let men therefore breake off their sinnes by repentance : let them come to the throne of grace , and crie ; yea let them fill heauen and earth with cries for mercie . Oh! pray , pray for the pardon of thine owne personall and particular sinnes . If thou obtaine but one drop of Gods speciall mercie in Christ , all daunger is past . For death hath lost his sting ; and then a man without danger may put an ougly Serpent in his bosome . The third motiue is the consideration of his estate after death . When the day of the last iudgement shall be , he must be brought and set before the tribunall seat of Christ : he shall not be able to escape or hide himselfe : then the books shall he brought out , and all his sinnes shall be discouered before Gods Saints and Angels : the deuill and his owne conscience shall accuse him : none shall be aduocate to plead his cause : he himselfe shall be speechlesse ; he shall at length heare that dreadfull sentence of damnation , Goe ye cursed into hell , prepared for the deuill and his angels . This thing might mooue the vilest Atheist in the world to leaue his wicked waies , and come to amendment of life . We see the strongest theefe that is , when he is ledde in the way from the prison to the barre , leaues his theeuing and behaues himselfe orderly . And in deede if he would then cut a purse , it were high time that he were hanged . All men by nature are traytours and malefactours against God : whiles we liue in this world , we are in the way going to the barre of Gods iudgement . The wh●ele of the heauens turnes one bout euery day , and windes vp somewhat of the threed of our life : whether we sleepe or wake , we are alwaies comming nearer our ende : wherefore let all men daily humble themselues for their sinnes , and pray vnto God that he would be reconciled vnto them in Christ : and let them endeauour themselues in obedience to all Gods commandements , both in their liues and callings . Againe , after the last iudgement there remaines death eternall appointed for him : which standes in these three things . I. A separation from all ioy and comfort of the presence of God. II. Eternall fellowship with the deuill and all his angels . III. The feeling of the horrible wrath of God , which shall seaze vpon bodie , soule , and conscience , and shall feede on them as fire doth on pitch and brimstone : and torment them as a worme crawling in the bodie , and gnawing on the heart : they shall alwaies be dying , and neuer dead : alwaies in woe , and neuer in ease . And this death is the more grieuous because it is euerlasting . Suppose the whole world to be a mountaine of sand , and that a bird must carrie from it but one mouthfull of sand euery thousand yeares : many innumerable thousands of yeares will be expired before shee will haue carried away the whole mountaine : well , if a man should stay in torment so long , and then haue an ende of his woe , it were some comfort : but when the bird shall haue carried away the mountaine a thousand times : alas , alas , a man shall be as farre from the end of his anguish and torment as euer he was . This consideration may serue as an iron scourge to driue men from their wicked liues . Chrysostome would haue men in their meetings in tavernes and feasts , to talke of hell , that by often thinking on it , they might auoide it . A graue and chast matrone , being mooued to commit follie with a lewd ruffian ; after long discourse , shee called for a panne of coales , requesting him for her sake to holde his finger in them but one houre ; he answered , that it was vnkinde request : to whome shee replied , that seeing he would not hold so much as one finger in a fewe coales for one small houre , shee could not yeeld to doe the thing for which shee should be tormented bodie and soule in hell fire for euer . And so should all men reason with themselues , when they are about to sinne . None will be brought to doe a thing , that may make so much as their finger or tooth to ake : if a man be but to snuffe a candle , he will first spitte on his finger ; because he can not abide the heate of a small and tender flame . Therefore we ought to haue great care to leaue our sinnes , whereby we bring endlesse torment to bodie and soule in hell fire , to which our fire is but yee in comparison . CHAP. IX . Of motiues Euangelicall . EVangelicall Motiues are two especially : The first is taken from the consideration of mans redemption . He that redeemed mankind is God himselfe : as Paul saith , that God was in Christ , reconciling the world to himselfe . Mans sinne is so vile and haynous in the eyes of God , that no Angel nor creature whatsoeuer was able to appease the wrath of God for the least offence . But the sonne of God himselfe must come downe from heauen , and take mans nature on him : and not onely that , but he must also suffer the most accused death of the crosse , and shed his most pretious heart bloode to satisfie the iustice of his Father in our behalfe . If a father should be sicke of such a disease , that nothing would heale him but the heart bloode of his owne child , he would presently iudge his owne case to be dangerous ; and would also vow if euer he recouered , to vse all meanes whereby he might auoid that disease . So likewise , seeing nothing could cure the deadly wound of our sinne , but a plaister made of the heart blood of Christ ; it must make vs acknowledge our pitifull ●ase , and the haynousnesse of the least of our sinnes ; and stirre vs vp to newnes of life . Againe , considering the end of the redemption wrought by Christ , was to deliuer vs from our euill conuersation in sinne and vnrighteousnes , we are not to continue and as it were lie bathing our selues in sinne ; for that were , as if a prisoner , after that he had bin ransomed and had his bolts taken off , and were put out of the prison to goe whither he would , should returne againe , and desire to lie in the dungeon still . The second motiue is , that God hath made a promise to such as truly repent . I. Of remission of sinnes , Wash you , make you cleane , take away the euill of your workes from before mine eyes : cease to doe euill , &c. Though your sinnes were as crimson , they shall be made as white as snow : though they were red like scarlet , they shall be as wooll . And , Seeke the Lord while he may be found , call vpon him while he is neere . Let the wicked forsake his waies , and the vnrighteous his owne imaginations , and returne vnto the Lord , and he will haue mercie on him , for he is very plentifull in forgiuing . II. Of life euerlasting . I will not the death of a sinner , but rather that he repent and liue . And , Thus saith the Lord vnto the house of Israel , Seeke ye me , and ye shall liue . III. Of mitigating or remoouing temporall calamities . Stand in the court of the Lords house and speake vnto all the cities of Iudah , &c. If so be they will hearken and turne euery man from his euill way , that I may repent me of the plague which I haue determined to bring vpon them , because of the wickednes of their workes . And , If we would iudge our selues , we should not be iudged , that is , afflicted with temporall punishments . I ioyne with the remoouing of temporall calamities the mitigating of thē : because they are not alwaies taken away when the partie repenteth . After Dauids repentance the childe dieth , and the sworde departes not from his house . And the Prophet Micha brings in the people humbling themselues before God vnder a temporall punishment , saying , I will beare thy wrath , because I haue sinned against thee . And it is Gods pleasure that the chastisement shall remaine after the partie is reconciled to him , that he may by that mearies be admonished of his sinne , and be an example to others . As God hath made these mercifull promises to penitent sinners , so he hath faithfully performed them , so soone as they haue but begun to repent . Example of Dauid . Then Dauid said vnto Nathan , I haue sinned against the Lord , And Nathan said to Dauid , Thy sin is forgiuen thee . Of Manasses , When he was in tribulation he praied vnto the Lord his God , and humbled himselfe greatly before the Lord God of his fathers , and praied vnto him : and God was intreated of him , and heard his praier . Of the Publicane , The Publicane , &c. smote his breast , saying , O God be mercifull to me a sinner : I tell you , this man departed iustified to his house , rather thē the other . Of the thiefe , He said vnto Iesus , Lord , remember me , when thou commest to thy kingdome . Then Iesus said vnto him , Verily , I say vnto thee , to day shalt thou be with me in paradise . Hauing such notable promises made to Repentance , no man is to drawe backe from the practise of it , because of the multitude of his sinnes , but rather to do it . The Pharises said to Christs disciples , Why eates your master with Publicans and sinners ? When Iesus heard it , he said vnto them , The whole neede not the phisition , but they that are sicke . And , I came not to call the righteous , but sinners to repentance . And , Verily I say vnto you , that Publicanes and harlots shall goe before you into the kingdome of God. CHAP. X. Of the time of Repentance . THe time of repentance is the time present , without any delay at all : as the holy Ghost saith , To daie if ye will heare his voice . And , Exhort one another daily , while it is called to day : least any of you be hardened through the deceitfulnes of sinne . Reasons hereof are these . I. Life is vncertaine : for no man knowes at what houre or moment , and after what manner he shall goe foorth of this world . Be ye also prepared therefore , for the sonne of man will come at an houre when ye think not . This one thing should make a man to hasten his repentance ; and the rather , because many are dead , who purposed with themselues to repent in time to come ; but were preuented by death , and shall neuer repent . II. The longer a man liues in any sinne , the greater danger : because by practise sinne gets heart and strength . Custome is of such force , that that which men vse to doe in their life time , the same they doe and speake when they are dying . One had three poundes owing him to bee paid three seuerall yeares , when he was dying nothing could be got of him but three yeres , three poūds . Againe , by deferring repentance , men treasure vp wrath against the daie of wrath . If a malefactor for his punishment , should be appointed euery daie to carrie a sticke of woode to an heap to burne him twentie yeares after : it must needs be an exceeding great punishment and miserie : and this is the case of euerie sinner : who neglecting repentance from daie to daie , doth thereby imploy himselfe in heaping vp the coles of Gods wrath to burn his soule in hell , when the daie of death comes . III. The more the time is prolonged , the harder it is to repent : the longer a man goes in his sicknesse without phisicke , the harder is the recouerie . And where the deuill dwels long he will hardly be remooued . The best waie to kill a serpent is , to crush it in the head when it is young . IV. It is as meat and drinke to the deuil to see men liue in their sinnes , deferring repentance : as on the contrary , there is great ioy among the angels of God in heauen , when a sinner doth repent . V. Late repentance is seldome or neuer true repentance . For if a man repent when he can not sinne as in former time , as namely in death : then hee leaues not sinne , but sinne leaues him : wherefore the repentance which men frame to themselues when they are dying , it is to be feared least it die with thē . And it is verie iust , that he should bee contemned of God in his death , who contemned God in his life . Chrysostom saith , that the wicked man hath this punishment on him , that in dying hee should forget himselfe , who when he was liuing did forget God. VI. We are with Abel to giue vnto God in sacrifice euen the fat of our flocke : nowe they which deferre repentance to the ende doe the contrarie . Late repenters offer the slower of their youth to the deuill : and they bring the lame & broken sacrifice of their old age to God. CHAP. XI . OF CERTAINE CASES IN Repentance . I. Case of a Reuolt . WHether a man that hath professed Christ and his religion , yet afterward in persecution denies Christ , and forsweares the religion , may repent and be saued . Answere . It is a grieuous estate , yet a man may come to repentance afterward . Manasses fell away to idolatrie and witchcraft ; and yet was receiued to mercie . So did wise Salomon : and yet no doubt recouered , & is receiued to life euerlasting . My reason is , because God vouchsafed him to be a penman of some parts of holy Scripture . And the scriptures were written not by such as were men of God onely , but by such as were holy men of God. Peter denied Christ of knowledge against his owne conscience , and that with cursing and banning : and yet came to repentāce afterward , as appeares by the testimonie of Christ , I haue praied for thee , that thy faith faile not ; therefore when thou art conuerted strengthen thy brethren . Obiect . I. Mat. 10.33 . Whosoeuer shall denie me before men , him will I denie before my father which is in heauen . Ans. The place is onely to be vnderstood of such a deniall of Christ which is finall . Obiect . II. Heb. 6.4 . It is impossible that they which were once lightened , & haue tasted of the heauenly gift , &c. if they fal away should be renued by repentance . And Heb. 10.26 . If we sinne willingly after that we haue receiued the knowledge of the trueth , there remaines no more sacrifice for sinne . Ans. These places must bee vnderstood of the sin which is to death : in which mē of desperate malice against Christ , vniuersally and wholly fall away from religion . For the H. Ghost saith not , if they fall , but a if they fall away . And it is added , that they crucifie the sonne of God , and make a mocke of him , that they trample vnder foote the sonne of God , that they account the blood of the newe testament an vnholy thing : that they despise the spirit of God. And the word translated b willingly , imports somewhat more , namely , to sinne because a man will , that is , wilfully . The like answere is to be giuen to the question , whereby it is demanded whether men ouertaken with the vnnaturall sinnes mentioned , Rom. 1.24,25,26 . may come to repentance afterward or no ; namely , that although the sinnes be hainous and capitall , yet the grace of repentance is not denied : as appeares in the example of the Corinthians . 1. Cor. 6.9 , 10,11 . VVHether the child of God after repentance for some grieuous sinne , doe fall into the same againe , and come to repentance the second time . Ans. The case is dangerous , as wee may see by comparison in the bodie . If one fall into the relapse of an ague or any other strong disease , it may cost him his life : and the recouerie will bee verie hard . Christ said to the man that had bin sicke eight and thirtie yeres , after that he had healed him , Behold , thou art whole , sinne no more least a worse thing befall thee . And the vncleane spirit returning takes to him other seauen spirits worse then himselfe . Indeede we finde no particular example of recouerie after a relapse , in the scriptures ; yet no doubt a recouerie may be . Reasons are these . I. Promise is made of remission of sins in Christ without any tearme of time : without any limitation to any number or kinds of sinne : saue onely the blasphemy against the H. Ghost . Therefore there may be a repentance and saluation after a relapse . II. Christ tels Peter that he must forgiue , not til seuen times only ( which peraduenture he thought to be very much ) but seuentie seuen times , and that in one daie , if one returne seuentie times and say , it repents me . Now if we must do this , which haue not so much as a drop of mercie in vs in comparison of God : hee will no doubt often forgiue , euen for one sinne , if men will returne and say , it repents me ; considering that with him is plentifull redemption , and he is much in sparing . III. Case of Restitution . VVHether hee that repents is to make restitution if hee haue taken any thing wrongfully from his neighbour ? Ans. Yea , Zacheus , when hee repented and receiued Christ , gaue halfe of his goods to the poore , and if hee had taken any thing by forged cauillation , he restored it foure folde . It is but a bad practise when a man on his death bed will verie deuoutly bequeath his soule to God , and his goods euill gotten ( as his conscience wil often crie in his eare ) to his children and friendes , without either restitution or amends making . Quest. But what if a man be not able to restore ? Ans. Let him acknowledge the fault , and God will accept the will for thee deede . As Paul sayeth in the like case : If there be a willing mind , it is accepted according to that which a man hath , and not according to that which a man hath not . Quest. When a man by restoring shall discredit himselfe : howe shall he restore and keep his credit ? Ans. Let him ( if the thing to be restored be of small moment ) make choice of some faithfull or honest friend , who may deliuer the thing in the behalfe of the partie , concealing his name . Quest. Howe if the parties bee dead ? Ans. Let him restore to the heires and successors ; if there be none , let him restore to God , that is , the Church and the poore . IV. Case of teares . VVHether doth repentance alwaies goe with teares or not ? Answer . No : For verie pride and hypocrisie will drawe foorth teares . And some there are , that can weep for their sins in the presence of others , whereas being alone , they neither will nor can . Some againe are of that constitution of bodie , that they haue teares at commaund . And a godly man with drie cheekes may mourne to God for his sinnes , and intreat for pardon , and re●●ue i● Yet in all occasions of deeper griefe for sin , teares will follow : vnles men haue stonie & flinty hearts . And yet againe though the greatest cause of sorrowe be offered , the softest heart that is sheds not teares at the first , but afterwards it wil. When the bodie receiues a deepe wounde , at the first ye shall see nothing but a white line or dint made in the flesh , without any blood : staie but a while , then comes blood from the wound in great aboundance . So at the first the minde is astonished & giues no teares : but after some respite or consideratiō , teares follow . V. Case of death . VVHether the repentant sinner can alwaies shewe himselfe comfortable on his death bed . Ans. Though the comfort of Gods spirit shal neuer be abolished from his heart : yet he can not alwaies testifie it . For he may die of a burning ague : and by reason of the extremitie of his fits , bee troubled with idlenesse of head , and breake out into raging speeches and blasphemies . Likewise he may die of a sicknesse in the braine , and be troubled with grieuous convulsions , so as his mouth shall be writhen to his eares , his necke turned behind him , and the verie place where he lies shall shake through his trēbling , as daily experience will testifie . Neither is any to thinke this straunge : for Salomon saith , All things ( in outward matters ) come alike to all : and the same condition is to the iust and to the wicked : to the good and to the pure , and to the polluted , and to him that sacrificeth , and to him that sacrificeth not . CHAP. XII . Of the contraries to Repentance . COntrary to repentance is Impenitencie : whereby men continue in one estate , neither sorrowing for sinne , nor turning from it . It is one of the most grieuous iudgements that is , if it be final . For as a sicke man , then is most sicke , when he feeles the least sicknes , and saith he is well : so miserable man is in most miserie when he feeles no miserie , and thinkes himselfe in good estate . This sin befalls them that iudge themselues righteous , needing no repentance . As the Pharises in the daies of Christ , the Catharists in the primitiue Church , & the Anabaptists in our age . Adde vnto these such as haue hardened their hearts : so as they can discerne betweene good and euill , nor tremble at Gods iudgements , but rather fret & rage against them : till God in his wrath either destroy them , or cast them to final despaire . As it befell Iulian the Apostata , who died blaspheming and casting his owne blood into the aire . Betweene the two extreames Repentance and Impenitencie , is placed coūterfeit repentance . For the wicked nature of man can dissemble and counterfeit Gods grace , as the Lord complaines of the Iewes : Her rebellious sister Iudah , hath not returned vnto me with her whole heart , but fainedly saith the Lord , Ier. 3.10 . Counterfeit repentance , is either ceremoniall , or desperat . Ceremoniall , whē mē repēt in outward shew , but not in the truth of heart . As Saul , Then said Saul to Samuel . I haue sinned : for I haue transgressed the commandemēts of the Lord , & thy words because I feared the people and obeyed their voice . Now therfore I pray thee take a way my sin , & turne again with me , that I may worship the Lord , &c. Again , I haue sinned , but honour me , I pray thee , before th● elders of my people . Of Ahab . When Ahab heard these words he rent his cloathes and put on sackcloath , and fasted , and went softly . And the word of the Lord came to Elijah , saying , Seest thou how Ahab is humbled before me ? Dissembled repentance may be discerned because men after a time returne to their old byas againe . Pharao king of Egypt saide vnto Moses and Aaron , Pray vnto the Lord that he may take away the frogges from me and from my people . And , When Egypt was smitten with hayle ; he said , I haue now sinned : and the Lord is righteous : but I and my people are wicked : Pray yee vnto the Lord , that there be no more mightie thunders and hayle . Again , troubled with grashoppers , he saide , I haue sinned against the Lord your God and against you , and now forgiue me my sinne onely this once , &c. Now marke the issue of all : when Pharao saw that he had rest giuen him he hardened his heart , and hearkened not vnto them , as the Lord had said . This is the ordinarie and common repentance that most men practise in the world . Desperate repentance commonly called Penitencie is , when a man hauing onely Gods iudgements before his eyes , is smitten with horror of conscience : and wanting assurance of Gods mercie despaires finally . This was Iudas repentance , who when he had brought againe the thirtie pieces of siluer , confessed his fault , and went and hanged himselfe . CHAP. XIII . Of corruptions in the doctrine of Repentance . THe Church of Rome at this day hath corrupted the ancient doctrine of Repentance , beeing one of the speciall points of religion . The corruptions are specially sixe . The first , that they make repentance or penance to be a sacrament , which cannot be : because it wants an outward signe . And though some say , that the words , which the priest rehearseth in absolution , are the signe : yet that can not be : because the signe must be not onely audible , but also visible . The second , that a sinner hath in him a naturall disposition , which beeing stirred vp by Gods preuenting grace , he may and can worke together with Gods spirit in his owne repentance . But indeed all our repentance is to be ascribed to Gods grace wholly . The soule of man is not weake , but starke dead in sinne : and therefore it can no more prepare it selfe to repentance , then the bodie beeing dead in the graue can dispose it selfe to the last resurrection . The third corruption , that contrition in repentance must be sufficient . A thing impossible . For sinne doth so greatly offend Gods maiestie , that no man can euer mourne enough for it . The fourth , that contrition doth merit remission of sinne . An opinion that doth derogate much from the all-sufficient merits of Christ. The fifth , that he that repents must confesse al the sinnes that he can remēber , with all their circumstances to his owne priest , or one in his stead , if he will receiue pardon . This kind of confession is a meere forgerie of mans brain . I. There is neither precept nor example of it in the Scriptures . II. Dauid and others haue repented and haue receiued remission of their sinnes without confessing of their sinnes in particular to any man. The last , that the sinner by his workes and sufferings must make satisfaction to God for the temporall punishment of his sinnes . A flat blasphemie . The Scriptures mention no other satisfaction but Christs , and if his be sufficiēt , ours is needles : if ours needfull , his imperfect . Papists write that both may stand togither . Christs satisfaction ( they say ) is a plaister in a boxe vnapplied : mans satisfaction as a meanes to apply it : because it prepares vs to receiue it . Ah , good diuinitie : for euen in common sense the satisfaction of Christ must first bee applied to the person of man that it may please God , before the workes ( which they tearme satisfactions ) can any way bee acceptable to God. To conclude , the Romish doctrine of Repentance , is the right way to hell . For when a sinner shall be taught that he must haue sufficient sorrowe for his sinnes : and withall that he must not beleeue the remission of his owne sinnes particularly : when sorrow comes vpon him , and hee wants sound comfort in Gods mercie , he must needs fal into desperation without recouerie . Therfore the Papists in the houre of death , ( as we haue experience ) are glad to leaue the trumperie of humane sattsfactions , and to rest onely for their iustification , on the obedience of Christ. LAVS DEO . THE COMBAT OF THE FLESH AND SPIRIT . Gal. 5.17 . For the flesh lusteth against the spirit , and the spirit against the flesh : and these are contrarie one to an other , so that yee can not doe the things which yee would . THe Apostle Paul from the beginning of this chapter to the 13. verse exhorts the Galathians to maintaine their Christian libertie : and from thence to the end of the chapter he perswades them to other speciall duties of godlinesse . In the 13. verse hee stirres them vp to be seruiceable one to another by loue : in the 15. verse he disswades them from contentions and doing of iniuries . In the 16. verse he shewes the remedie of the former sinnes , which is to walke according to the spirit . In this 17. verse he renders a reason of the remedie , the force whereof is this . The flesh and the spirit are contrarie : wherefore if ye walke according to the spirit , it will hinder the flesh ; that it shal not carrie you forward to doe iniuries and liue in contentions , as otherwise it would . In this verse we haue to obserue fiue points . The first , that there is a combat betweene the flesh and the spirit , in these words , The flesh lusteth against the spirit , and the spirit against the flesh . The second is , the matter of this combat , which stands in the contrary lusting of the flesh and the spirit . The third , is the cause of the combate , in these words , and those are contrarie . The fourth is the subiect or person in whome this combat is , noted in these wordes , So that yee the Galathians . The last is the effect of the combate , in the last words , that they cannot doe , &c. Touching the combat it selfe diuers points are to be considered . The first , what these two , which make combat , namely , the flesh , & the spirit , are . They haue diuers significations . First of all , the spirit is taken for the soule , and the flesh for the bodie . But so they are not taken in this place . For there is no such combat betweene the bodie and the soule : both which agree togither to make the person of one man. Secondly , the spirit signifies natural reason , & the flesh the naturall appetite or concupiscence . But they cannot be so vnderstood in this place . For the spirit here mentioned doth fight euen against naturall reason : which though it serue to make a man without excuse , yet is it an enemie to the spirit . Thirdly , the spirit signifies the Godhead of Christ , and the flesh the manhood : but it must not be so taken here . For then euery mā regenerate should bee deified . Lastly , the spirit signifies a created qualitie of holinesse , which by the holy Ghost is wrought in the minde , wil , and affections of man : and the flesh , the naturall corruption or inclination of the minde , will , and affections to that which is against the lawe . In this sense these twaine are taken in this place . Secondly , it is to be considered howe these twaine , the flesh and the spirit can fight togither , beeing but meere qualities . And wee must know that they are not seuered asunder , as though the flesh were placed in one part of the soule , and the spirit in another : but they are ioyned and mingled togither in al the faculties of the soule : The minde or vnderstanding part , is not one part flesh , and another spirit , but the whole minde is flesh , and the whole minde is spirit ; partly one and partly the other . The whole will is partly flesh and partly spirit : the flesh and the spirit , that is , grace and corruption , not seuered in place but onely in reason to be distinguished . As the aire in the dawning of the day is not wholly light or wholly darke as at midnight and at noone day : neither is it in one part light , in another part darke : but the whole aire is partly light , and partly dark throughout . In a vessel of luke warme water , the water it selfe is not onely hote or onely cold ; or in one part hote and in another part colde : but heate and colde are mixt togither in euery part of the water . So is the flesh and the spirit mingled togither in the soule of man : and this is the cause why these two contrarie qualities fight togither . Thirdly in this combat we are to consider what equalitie there is betweene these two combaters , the flesh and the spirit . And we must know , that the flesh vsually , is more in measure then the spirit . The flesh is like the mightie gyant Goliah , and the spirit is litle and small like young Dauid . Hence it is , that Paul calls the Corinthians which were men iustified and sanctified , carnall . I could not ( saith he ) brethren speake vnto you , as vnto spirituall , but as vnto carnall , as vnto babes in Christ. And none can come to be tall men in Christ according to the age of the fulnesse of Christ , till after this life . And the speech which is vsed of some diuines , that the man regenerate hath but the reliques of sinne in him , must be vnderstood warily , else it may admitte an vntrueth . As for the measure of grace it can be but small in respect , where as we doe receiue but the first fruits of the spirit in this life : and must waite for the accomplishment of our redemption till the life to come . For all this , the power and efficacie of the spirit is such , that it is able to preuaile ordinarily against the flesh . For the flesh receiues his deadly wound at the first instant of a mans conuersion , and continually dieth after by little and little : and therefore it fights but as a maymed souldier . And the spirit is continually confirmed and increased by the holy Ghost : also it is liuely and stirring , and the vertue of it is like muske ; one graine whereof will giue a stronger smell , then many ounces of other perfumes . Some may say , that the godly man doeth more feele the flesh then the spirit : and therefore that the flesh is euery waie more then the spirit . I answere , that we must not measure our estate by feeling , which may easily deceiue vs. A man shall feele a paine which is but in the top of his finger more sensibly then the health of his whole bodie : yet the health of the bodie is more then then the paine of a finger . Secondly wee feele corruption not by corruption , but by grace ; and therfore men , the more they feele their inward corruptions , the more grace they haue . Thus much of the combate it selfe : nowe let vs come to the manner of this fight . It is fought by Lusting . To lust in this place signifies to bring forth and to stirre vp motions and inclinations in the heart , either to good or euill . Lusting is two-fold : the lusting of the flesh , and the lusting of the spirit . The lusting of the flesh hath two actions : the first is , to engender euill motions and passions of selfe-loue , enuie , pride , vnbeleefe , anger , &c. Saint Iames ●aith , that men are enticed and drawne away by their owne concupiscence . Nowe this enticing is onely by the suggestion of bad cogitations and desires . This action of the flesh made Paul say , that he was carnall sold vnder sinne . The second action of the flesh is , to hinder , and quench , and ouerwhelme all the good motions of the spirit . Paul found this in himselfe when hee said , I see another lawe in my members rebelling against the lawe of the minde , and leading me captiue to the lawe of sinne . By reason of this action of the flesh , the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare : who thinkes that he feeles something lying on his breast as heauy as a mountaine : and would faine haue it away , whereupon hee striues and labours by hands and voice to remooue it , but for his life can not doe it . On the contrarie , the lusting of the spirit containes two other actions . The first is to beget good meditations , motions , inclinations , and desires in the minde , will , and affections . Of this Dauid speaketh . My reines teach me in the night season : that is , my minde , affection , and will , and my whole soule beeing sanctified and guided by the spirit of God , doe minister vnto me cōsideratiōs of the way in which I ought to walke . Isaias prophesying of the church of the newe testament , saieth , When a man goeth to the right hand or to the left , hee shall heare a voice , saying : Here is the waie walke ye in it . Which voice is not onely the outward preaching of the ministers , but also the inward voice of the spirit . The second action of the spirit is to hinder and suppresse the bad motions and suggestions of the flesh . S. Iohn saith , he that is borne of God sinneth not , because his seede remaineth in him , that is , grace wrought in the heart by the holy Ghost , which resisteth the rebellious desires of the flesh . That the manner of this fight may more clearely appeare , wee must examine it more particularly . In the soule of man there bee to speciall partes , the minde and the will. In the minde there is a double combate . The first is betweene knowledge of the word of God , and naturall ignorance or blindnesse . For seeing we doe in this life knowe but in part ; therefore knowledge of the truth must needs be ioyned with ignorance in all that are enlightened : and one of these being contrarie to another , they striue to ouershadowe and ouercast each other . Hence we may learne the cause why excellent diuines doe varie in diuers points of religion : and it is , because in this combate , naturall blindnesse yet remaining , preuailes more or lesse . Men that are dimme sighted and cannot discerne without spectacles , if they be set to discrie a thing a farre off , the most of them would be of diuers opinions of it . And men inlightned and regenerate in this life , doe but see as in a glasse darkely . Againe , this must teach all students of diuinitie often to suspect themselues in their opinions and defences : seeing in them that are of soundest iudgement the light of their vnderstanding is mixed with darkenes of ignorāce . And they can in many points see but as the mā in the gospell , who when our Sauiour Christ had in part opened his eies , saw mē walking , not as mē , but in the forme of trees . Also this must teach al that read the scriptures to inuocate & cal vpon the name of god , that he would enlighten them by his spirit , and abolish the mist of naturall blindnesse . The Prophet Dauid was worthily inlightned with the knowledge of Gods word , so as he excelled the auncient and his owne teachers in wisdome : yet beeing priuie to himselfe touching his owne blindnesse , often praieth in the Psalmes , Inlighten mine eies that I may vnderstand the wonders of thy lawe . By reason of this fight , when naturall blindnesse preuailes , the child of god truely inlightned with knowledge to life euerlasting , may erre not onely in lighter points , but euen in the verie foundation of religion , as the Corinthians and the Galathians did . And as one man may erre , so an hundred men may also ; yea a whole particular Church ; and as one Church may erre , so an hundred more may . For in respect of this combate , the estate and condition of all men is alike . Whence it appeares that the Church militant vpon earth is subiect to errour . But yet as the diseases of the bodie be of two sortes : some curable , and some incurable which are to death ; so likewise errours are . And the Church though it be subiect to sundrie falls , yet it cannot erre in foundation to death : the errours of Gods children be curable . Some may here say , If all men and Churches be subiect to errour , then it shall not be good to ioyne with any of them , but to separate from them all . I answere , though they may and doe erre , yet wee must not separate from them , so long as they doe not separate from Christ. The second combate in the mind , is between faith and vnbeleefe . For faith is imperfect , and mixt with the contrarie , vnbeleefe , presuming , doubting , &c. As the man in the gospel saith , Lord , I beleeue , helpe mine vnbeleefe . By reason of this fight , when vnbeleefe preuailes , the very childe of God may fall into fits and pangs of despaire : as Iob and Dauid in their temptations did . For Dauid once considering the propseritie of the wicked , brake out into this speech . Certainly I haue clensed mine heart in vaine , and washed mine hands in innocency . Yea , this despaire may be so extreame , that it shall weaken the bodie and consume it , more then any sicknesse . No man is to thinke this strange in the child of God. For though hee despaire of his election and saluation in Christ yet his desperation is neither totall nor finall . It is not totall , because he doth not dispaire with his whole heart , faith euen at that instāt lusting against despaire . It is not finall , because he shall recouer before the last end of his life . To proceede , the combat in the will is this . The will partly willeth & partly nilleth that which is good at the same instant : and so likewise it willeth and nilleth that which is euill : because it is partly regenerate and partly vnregenerate . The affections likewise , which are placed in the will , partly imbrace and partly eschew their obiects : as loue partly loueth , and partly doth not loue God and things to be loued : feare is mixed and not pure ( as schoolemen haue dreamed ) but partly filial , partly seruil , causing the child of God to stand in awe of God , not onely for his mercies , but also for his iudgements & punishments . The will of a man regenerate is like him that hath one legge sound , the other lame : who in euery steppe which he makes , doth not wholly halt , or wholly goe vpright , but partly goe vpright and partly halt . Or like a man in a boate on the water : who goeth vpward because he is carried vpward by the vessell : and at the same time goes downeward , because he walkes downeward in the same vessell at the same instant . If any shall say , that contraries can not be in the same subiect : the answer is , they can not , if one of them be in his full strength a in the highest degree : but if the force of them both be delaied and weakned , they may be ioyned together . By reason of this combat , when corruption preuailes against grace in the will and affections , there ariseth in the godly a certaine deadnesse or hardnesse of heart , which is nothing else but a want of sense or feeling . Some may say , that this is a fearefull iudgement : but the answer is , that there be two kindes of hardnesse of heart : one which possesseth the heart , and is neuer felt : this is in them , who haue their consciences seared with an hote yron ; who by reason of custome in sinne are p●st all feeling , who likewise despise the meanes of softening their hearts . And indeede this is a fearefull iudgement . There is an other hardnesse of heart which is felt : and this is not so daungerous as the former : for as we feele our sicknesse by contrarie life and health ; so hardnesse of heart when it is felt , argues quicknesse of grace , and softnes of heart . Of this Dauid often complained in the Psalmes : of this the children of Israel speake when they say , Why hast thou hardned our hearts from thy waies ? Thus much of the manner of the combat in particular : before we proceede any further , let vs marke the issue of it , which is to preuaile against the flesh . The spirit preuailes against the flesh at two times : in the course of a mans life , and at his ende ; but yet with some foiles receiued . I say the spirit preuailes not in one instant , but in the whole course of a mans life . So S. Iohn saith , He which is begotten of God sinneth not : for he preserueth himselfe : the grace of God in his heart ordinarily preuailing in him . And Paul makes it the propertie of the regenerate man to walke according to the spirit , which is not now and then to make a steppe forward , but to keepe his ordinarie course in the way of godlinesse . As in going from Barwicke to London , it may be a man now and then will goe amisse : but he speedily returnes to the way againe and his course generally shall be right . Againe , the spirit preuailes in the end of a mans life . For then the flesh is vtterly abolished , and sanctification accomplished : because no vncleane thing can enter into the kingdome of heauen . This further must be conceiued , that when the spirit preuailes , it is not without resistance and striuing : as Paul testifieth , I doe not the good which I would , but the euill which I would not , that doe I. Which place is not to be vnderstood onely of thoughts and inward motions ( as some would haue it ) nor of particular offences : but of the generall practise of his dutie or calling , through the whole course of his life . And it is like the practise of a sicke man , who hauing recouered of some grieuous disease , walkes a turne or twaine about his chamber , saying , ah , I would faine walke vp and downe but I can not : meaning not that he can not walke at all , but signifying that he can not walke as he would , beeing soone wearied through faintnesse . I added further , that this preuailing is with foyles . A foyle is , when the flesh ●or the time vanquisheth and subdueth the spirit . In this case , the man regenerate is like a souldier , that with a blow hath his brain-pan cracked , so as he lies groueling astonished not able to fight : or like him that hath a fit of the falling sicknesse , who for a time lies like a dead man. Hence the question may be mooued , whether the flesh preuailing doth not extinguish the spirit , and so cut off a man from Christ , till such time as he be ingrafted againe . The answer is this : There be two sorts of Christians : one who doth onely in shew & name professe Christ : and such an one is no otherwise a member of Christs mysticall bodie , then a woodden legge set to the bodie is a member of the bodie . The second is he that in name and deede is a liuely part & member of Christ. If the first fall , he can not be said to be cut off , because he was neuer ingrafted . If the second fall , he may be and is cut off from Christ. But marke how : he is not wholly cut off , but in some part , namely in respect of the inward fellowshippe and communion with Christ , but not in respect of coniunction with him . A mans arme taken with the dead palsie , hangs by and receiues no heat , life , or sense from the rest of the members , or from the head , yet for all this , it remaines still vnited and coupled to the bodie , and may againe be recouered by plaisters and physicke : so after a grieuous fall the child of God feeles no inward peace and comfort , but is smitten in conscience with the trembling of a spirituall palsie for his offence : and yet indeede still remaines before God a member of Christ in respect of coniunction with him , and shall be restored to his former estate after serious repentance . And God permits these foiles for weightie causes : first that men might be abashed and confounded in themselues with the consideration of their vile natures , and learne not to swell with pride ; because of Gods grace . Paul ●aith , th●t after he had beene rapt into the third heauen , the angel Satan was sent to bu●fet him , and ( as we say ) to beate him blacke and blew , that he might not be exalted out of measure . The second , that we may learne to denie our selues & cle●ue vnto the Lord frō the bottom of our hearts . Paul saith that he was sick to death , that he might not trust in himselfe , but in God who raiseth the dead . Thus much of the manner of the combat : now followes the cause of it . The cause is the contrarietie that is betweene the flesh and the spirit . As Paul saith , The wisdome of the flesh is enmitie to God. Hence we are taught , that since the fall , there is no free-will in man in spirituall matters , concerning either the worship of God or life euerlasting . For flesh is nothing else but our naturall disposition : and man is nothing else but flesh by nature : for the spirit comes afterward by grace : and the flesh is flatte contrarie to the spirit , which makes vs doe that which is pleasing vnto God. Wherefore the will naturally is a flat bondslaue vnto sinne . Againe , hence we may learne , that it is not an easie matter to practise religion : which is to liue according to the spirit , to which our naturall disposition is as contrarie as fire to water : wherefore if we will obey God , we must learne to force our natures to the duties of godlines ; yea , euen sweate and take paines therein . Lastly , here we may learne the nature of sinne . The spirit is not a substance but a qualitie : and therefore the flesh which is nothing else but originall sinne , and is contrarie to the spirit , must also be a qualitie : for such as the nature of one contrarie is , such is the other . There is in euery man the substance of bodie and soule , this can not be sinne , for then the spirit also should be the substance of man. There is also in the substance the faculties of bodie and soule : and they can not be sinne , for then euery man should haue lost the faculties of his soule by Adams fall . Lastly in the faculties there is a contagion or corruption which carieth them against the law : and that is properly sinne and the flesh , which is contrarie to the spirit . The fourth point is , touching the persons in whome this combate is . Paul shewes who they are , when he saith , So that ye can not , &c. where it appeares , that such as haue this combat in them must be as the Galatians , men iustified and sanctified : and yet not all such , but onely they that be of yeares : for the infants of the faithfull , howsoeuer we must repute them to belong to the kingdome of heauen , and therefore to be iustified and sanctified : yet because they doe not commit actuall sinne , they want this combat of the flesh and spirit , which stands in action . As for those which be vnregenerate , they neuer felt this fight . If any say that the worst man in the world , when he is about to commit any sinne , hath a strife and fight in him . It is true indeede : but that is an other kinde of combat , which is betweene the conscience and the heart . The conscience on the one part terrifying the man from sinne : the will and the affections hailing and pulling him thereunto : the will and the affections wishing and desiring that sinne were no sinne , and Gods commandement abolished : whereas contrariwise the conscience with a shrill voice proclaimes sinne to be sinne . This fight was in Pilate , who by the force of his conscience feared to condemne Christ ; and yet was willing , and yeelded to condemne him that he might please the people . Furthermore this combat is in the regenerate but during the time of this life . For they which are perfectly sanctified feele no strife . If any shall say , that this combat was in Christ , when he said , Father , if it be thy will , let this cuppe passe from me , yet not my will but thine be done . Indeede here is a combat , but of an other sort ; namely the fight of two diuerse desires : the one was a desire to doe his fathers will in suffering the death of the crosse : the other a naturall desire ( which was no sinne but a meere infirmitie of humane nature ) whereby he in his manhood desires ( as the manner of nature is to seeke the preseruation of it selfe ) to haue the cursed death of the cros●e remooued from him . The fifth point is the effect of this combat , which is to make the man regenerate , that he can not doe the things which he would : and this must be vnderstood in things both good and euill . And first he can not doe the euill which he would for two causes . First , because he can not commit sinne at what time soeuer he would . Saint Iohn saith , He that is borne of God sinneth not , neither can he sinne , because he is borne of God , that is , he can not sinne at his pleasure or when he will. Ioseph when he was assaulted by Putiphars wife to adulterie ; because the grace of God abounded in him , whereby he answered her , saying , Shall I doe this , and sinne against God , he could not then sinne . Lot because his righteous heart was grieued in seeing and hearing the abominations of Sodom , could not then sinne as they of Sodom did . Hence it appeares , that such persons as liue in the daily practise of sinne against their own consciences , ( though they be professours of the true religion of Christ ) haue no soundnes of grace in them . Secondly , the man regenerate can not sinne in what manner he would : and there be two reasons thereof . First , he can not sinne with full consent of will , or with all his heart : because the will so farre forth as it is regenerate , resisteth and and draweth backe : yea , euen then when a man is carried headlong by the passions of the flesh , he feeles some contrarie motions of a regenerate conscience . It is a rule that sinne doth not raigne in the regenerate . For so much grace as is wrought in the minde , will , affections : so much is abated proportionally of the strength of the flesh . Wherefore when he commits any sinne , he doth it partly willingly , and partly against his will. As the marriners in the tempest , cast Ionas into the sea willingly : for otherwise they had not done it : and yet against their wills too : which appeares because they praied , and cast their goods out of the shippe , and laboured in the rowing against the tempest , and that very long before they cast him out . And herein lies the difference betweene two men committing one and the same sinne , the one of them beeing regenerate , the other vnregenerate . For the latter sinnes with all his heart and with full consent , and so doth not the first . Secondly , though he fall into any sinne , yet he doth not lie long in it , but speedily recouers himselfe , by reason of grace in his heart . Hence it is manifest , that sinnes of infirmitie are committed onely of such as are regenerate . As for the man vnregenerate he can not sinne of infirmitie whatsoeuer some falsly thinke . For he is not weake but starke dead in sinne . And sinnes of infirmitie are such onely as rise of constraint , feare , hastinesse , and such like sudden passions in the regenerate . And though they sin of weaknes often by reason of this spirituall combat , yet they doe not alwaies : for they may sinne against knowledge and conscience of presumption . To come to the second point : the regenerate man can not doe the good which he would : because he can not doe it perfitly and soundly according to Gods will as he would . Paul saith , To will is present with me , but I finde no meanes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) perfitly to doe that which I would . In this point the godly man is like a prisoner that is gotten forth of the gayle , and that he might escape the hand of the keeper , desires and striues with all his heart to runne an hundred miles in a day ; but because he hath straight and waightie bolts on his legges , cannot for his life creepe past a mile or twaine , and that with chasing his flesh & tormenting himselfe . So the seruants of God doe heartily desire , and endeauour to obey God in all his commaundements : as it is saide of King Iosias , That he turned to God with all his heart , with all his soule , with all his might , according to all the lawes of Moses , &c. yet because they are clogged with the bolts of the flesh , they performe obedience both slowly and weakely , with diuers slippes and falls . Thus much of the combat : now let vs see what vse may be made of it . First of all , by it we learne what is the estate of a Christian man in this life . A Christian is not one that is free from all euill cogitations , from rebellious inclinations and motions of will and affections , from all manner of slips in his life and conuersation : for such an one is a meere deuise of mans brain , and not to be found vpon earth . But indeed he is the sound Christian that feeling himselfe laden with the corruptions of his vile and rebellious nature , bewailes them from his heart , and with might and maine fights against them by the grace of Gods spirit . Againe here is ouerthrowne the Popish opinion of merit and iustification by workes of grace , on this manner . Such as the cause of workes is , such are works themselues . The cause of works in man , is the mind , will , and affections sanctified : in which , the flesh and the spirit are mixt together , as hath beene shewed before . Therefore works of grace , euen the best of them are mixt workes , partly holy and partly sinnefull . Whereby it is euident to a man that hath but common sense , that they are not answerable to the righteousnes of the law : and that therefore they can neither merit life , or any way iustifie a man before God. If any reply , that good works are the works of Gods spirit , and for that cause perfectly righteous . I answer , it is true indeede , they come from the H. Ghost that can not sinne , but not onely or immediatly . For they come also frō the corrupt minde & will of man , and in that respect become sinnefull , as sweete water issuing out of a pure fountaine , is by a filthy channell made corrupt . Thirdly , we doe hence learne that concupiscence or originall sinne is properly and indeede sinne after baptisme , though it please the Councill of Trent to decree otherwise . For after baptisme it is flat contrarie to the spirit , and rebells against it . Papists obiect that it is taken away by baptisme . Answ. Originall sinne or the flesh is taken away in the regenerate thus . In it there be three things ; the guilt , the punishment , the corruption : the first two are quite abolished by the merit of Christs death in baptisme : the third , that is , the corruption remaines still : but marke in what manner : it remaines weakned , it remains not imputed to the person of the beleeuer . Lastly , hereby we are taught to be watchfull in praier . Watch and pray ( saith Christ ) &c. for the spirit is readie , but the flesh is weake . Rebecca , when two twins stroue in her wombe was troubled and saide , Why am I so ? wherefore shee went to aske the Lord , namely by some Prophet . So when we feele this inward fight , the best thing is to haue recourse to God by praier , and to his word , that the spirit may be strengthened against the flesh . As the children of Israel by compassing the citie of Ierico seuen daies , and by sounding rammes hornes ouerturned the walls thereof : so by serious inuocation of Gods name the spirit is confirmed , and the turrets and towres of the rebellious flesh battered . The voice of a man 1. Carnall of Euill . I doe that which is euill and I will doe it . Good. I do not that which is good and I will not do it . 2. Regenerate of Euill . I doe the euill , which I would not . Good. I doe not doe the good which I would . 3. Glorified of Euill . I doe not that which is euill , and I will not doe it . Good. I doe that which is good , and I will doe it . A salue for a sicke man : OR , A TREATISE CONTAINING THE NATVRE , DIFFERENCES , AND KINDES OF DEATH ; AS ALSO THE right manner of dying well . And It may serue for spirituall instruction to 1. Marriners when they goe to sea . 2. Souldiers when they goe to battell . 3. Women when they trauell of child . PRINTED BY IOHN LEGAT , PRINTER to the Vniuersitie of Cambridge . 1600. TO THE RIGHT HONOVRABLE AND VERTVOVS LAdie the Ladie Lucie , Countesse of Bedford . THe death of the righteous , that is , of euery beleeuing and repentant sinner , is a most excellent blessing of God , and brings with it many worthie benefits : which thing I proue on this maner . I. God both in the beginning and in the continuance of his grace , doeth greater things vnto his seruants then they do commonly aske or thinke , and because he hath promised aide and strength vnto them , therefore in wonderfull wisdome hee casteth vpon them this heauie burden of death , that they might make experience what is the exceeding might & power of his grace in their weakenes . II. Iudgement beginnes at gods house : & the righteous are laden with afflictions & temptations in this life , & therefore in this worlde they haue their deaths and hells , that in death they might not feele the torments of hell and death . III. When Lazarus was dead Christ said , He is not dead but sleepeth : hence it followeth that the christian man can say , My graue is my bedde , my death is my sleepe : in death I die not , but onely sleepe . It is thought that of all terrible things death is most terrible : but it is false to them that bee in Christ , to whome many things happen farre more heauie and bitter then death . IV. Death at the first brought foorth sinne , but death in the righteous by meanes of Christs death , abolisheth sinne , because it is the accomplishment of mortification . And death is so far from destroying such as are in Christ , that there can bee no better refuge for them against death : for presently after the death of the bodie , followes the perfect freedome of the spirit , and the resurrection of the bodie . V. Lastly , death is a meanes of a Christian mans perfection , as Christ in his owne example sheweth , saying , Beholde , I will cast out deuills , and will heale still to daie and to morrowe , and the third I will bee perfected . Nowe this perfection in the members of Christ is nothing els but the blessing of God the author of peace , sanctifying them throughout , that their whole spirits and soules , and bodies , may be preserued without blame to the comming of our Lord Iesus Christ. Nowe hauing often thus considered with my selfe of the excellencie of death , I thought good to drawe the summe and cheife heads thereof into this small Treatise : the protection and consideration whereof , I commend to your Ladiship , desiring you to accept of it , and read it at your leisure . If I be blamed for writing vnto you of death , whereas by the course of nature you are not yet neere death , Salomon will excuse me , who saith that wee must remember our Creator in the daies of our youth . Thus hoping of your H. good acceptance , I pray God to blesse this my little labour to your comfort and saluation . Septemb. 7. 1595. Your H. in the Lord , W. Perkins . ECCLESIASTES . 7. 3. The day of death is better then the daie that one is borne . THese words are a rule or precept laid downe by Salomon for weightie causes . For in the chapters going before he sets forth the vanitie of all creatures vnder heauen ; and that at large in the very particulars . Now men hereupon might take occasion of discontentment in respect of their estate in this life : therefore Salomon in great wisdom here , takes a new course , & in this chapter begins to lay downe certaine rules of direction and comfort that men might haue somewhat wherewith to arme themselues against the troubles and the miseries of this life . The first rule is in this third verse , that a good name is better then a pretious oyntment : that is , a name gotten & maintained by godly conuersation , is a speciall blessing of God , which in the midst of the vanities of this life , ministreth greater matter of reioycing and comfort to the heart of man , then the most pretious oyntment can doe to the outward senses . Now some man hauing heard this first rule concerning good name , might obiect and say , that renowme & good report in this life affoards slender comfort : considering that after it followes death , which is the miserable end of all men . But this obiection the wise man remooueth by a second rule in these words which I haue in hand , saying , that the daie of death is better then the daie that one is borne . That we may come to the true & proper sense of this precept or rule , three points are to be considered . First , what is death here mētioned : secondly , how it can be truely said , that the daie of death is better then the daie of birth : thirdly in what respect it is better . For the first , death is a depriuation of life as a punishment ordained of God and imposed on man for his sinne . First , I say , it is a depriuation of life , because the verie nature of death is he absence or defect of that life which God vouchsafed man by his creation . I adde further that death is a punishment , more especially to intimate the nature and qualitie of death ; and to shewe , that it was ordained as a meanes of execution of Gods iustice and iudgement . And that death is a punishment , Paul plainely auoucheth when hee saith , that by one man sinne entred into the worlde , and death by sinne . And againe , that death is the stipend , wages , or allowance of sinne . Furthermore in euerie punishment there be three workers : the ordainer of it , the procurer , and the executioner . The ordainer of this punishment is God in the estate of mans innocency , by a solemne lawe then made in these verie wordes , In the daie that thou eatest thereof , thou shalt die the death , Genesis 2. ●7 . But it may be alleadged to the contrarie , that the Lord saith by the Prophet Ezechiel , that hee will not the death of a sinner , and therefore that hee is no ordainer of death . The answere may easily bee made , and that sundrie waies . First , the Lord speakes not this to all men or of all men , but to his owne people the church of the Iewes , as appeares by the clause perfixed , Sonne of man , say vnto the ●ouse of Israel , &c. Again , the words are not spoken absolutely but only in waie of comparison , in that of the twaine hee rather wills the conuersion and repentance of a sinner , then his death and destruction . Thirdly the verie proper meaning of the wordes importe thus much , that God doeth take no delight or pleasure in the death of a sinner , as it is the ruine and destruction of the creature . And yet all this hinders not but that God in a newe regard and consideration may both will and ordaine death , namely , as it is a due and deserued punishment , tending to the execution of iustice : in which iustice God is as good as in his mercie . Againe it may bee obiected , that if death indeede had beene ordained of God , then Adam should haue beene destroyed , and that presently vpon his fall . For the verie wordes are thus , Whensoeuer thou shalt eate of the forbidden fruite , thou shalt certainly die . Ausvvere . Sentences of Scripture are either Legall or Euangelicall , the lawe and the Gospel beeing two seuerall and distinct parts of Gods worde . Nowe this former sentence is Legall and must be vnderstood with an exception borrowed from the Gospell or the couenant of grace made with Adam , and reuealed to him after his fall . The exception is this . Thou shalt certenly die whensoeuer thou eatest the forbidden fruite , except I doe further giue thee a meanes of deliuerance from death , namely the seed of the woman to bruise the serpents head . Secōdly it may be answered , that Adam and all his posteritie died , and that presently after his fall , in that his bodie was made mortall , and his soule became subiect to the curse of the Lawe . And whereas God would not vtterly destroy Adam at the very first , but onely impose on him the beginnings of the first and second death ; he did the same in great wisdome , that in the midst of his iustice he might make a way to mercie : which thing could not haue beene if Adam had perished . The executioner of this punishment is hee that doeth impose and inflict the same on man , and that also is God himselfe , as hee testifieth of himselfe in the prophet Esai , I make peace and create euill . Nowe euill is of three sortes : naturall , morall , materiall . Naturall euill , is the destruction of that order which God set in euery creature by the creation . Morall euill , is the want of that righteousnesse and vertue which the lawe requires at mans hand ; and that is called sinne . Materiall euill , is any matter or thing which in it selfe is a good creature of God , yet so , as by reason of mans fall it is hurtfull to the health and life of man , as henbane , wolfebane , hemlocke , and all other poisons are● Nowe this saying of Esai must not be vnderstood of morall euills , but of such as are either materiall or natural ; to the latter of which , death is to be referred , which is the destruction or abolishment of mans nature created . The procurer of death is man not God ; in that man by his sinne and disobedience did pull vpon himselfe this punishment . Therefore the Lord in Oseah , O Israel , one hath destroyed thee , but in me is thine helpe . Against this it may bee obiected , that man was mortall in the estate of innocency before the fall . Answere . The frame and composition of mans bodie considered in it selfe was mortall , because it was made of water and earth and other elements which are of themselues alterable and changeable : yet if wee respect that grace and blessing which God did vouchsafe mans bodie in his creation , it was vnchangeable and immortall , and so by the same blessing should haue continued , if man had not fallen : and man by his fall depriuing himselfe of this gift and blessing , became euery way mortall . Thus it appeares in part what death is : yet for the better clearing of this point , we are to consider the difference of the death of a man and of a beast . The death of a beast is the totall and finall abolishment of the whole creature : for the bodie is resolued to his first matter , and the soule arising of the temperature of the bodie , vanisheth to nothing . But in the death of man it is otherwise . For though the bodie for a time be resolued to dust , yet must it rise againe in the last iudgement and become immortall : and as for the soule , it subsisteth by it selfe out of the bodie and is immortall . And this beeing so , it may be demaunded , how the soule can die the second death . Answ. The soule dies , not because it is vtterly abolished : but because it is as though it were not , and it ceaseth to be in respect of righteousnesse and fellowship with God. And indeede this is the death of all deaths , when the creature hath subsisting and beeing , and yet for all that is depriued of all comfortable fellowship with God. The reason of this difference is , because the soule of a man is a spirit or spirituall substance , whereas the soule of a beast is no substance , but a naturall vigour or qualitie , and hath no beeing in it selfe without the bodie on which it wholly dependeth . The soule of man contrariwise beeing created of nothing , and breathed into the bodie , and as well subsisting forth of it as in it . The kindes of death are two , as the kindes of life are , bodily and spirituall . Bodily death is nothing else but the separation of the soule from the bodie , as bodily life is the coniunction of bodie and soule : and this death is called the first , because in respect of time it goes before the second . Spirituall death is the separation of the whole man both in bodie and soule from the gracious fellowship of God. Of these twaine , the first is but an entrance to death , and the second is the accomplishment of it . For as the soule is the life of the bodie , so God is the life of the soule , and his spirit is the soule of our soules , and the want of fellowship with him brings nothing but the endlesse and vnspeakable horrours and pangs of death . Againe , spirituall death hath three distinct and seuerall degrees . The first is , when a man that is aliue in respect of temporall life , lies dead in sinne . Of this degree Paul speakes when he saith , But shee that liueth in pleasure is dead while shee liueth . And this is the case of all men by nature , who are children of wrath and dead in sinnes and trespasses . The second degree is the very ende of this life when the bodie is laid in the earth , and the soule descends to the place of torment . The third degree is in the day of iudgement , when the bodie and soule meete againe and goe both to the place of the damned , there to be tormented for euer and euer . Hauing thus found the nature and differences and kinds of death , it is more then manifest , that the text in hand is to be vnderstood , not of the spirituall but of the bodily death : because it is opposed to the birth or natiuitie of man. The words then must carrie this sense : The time of bodily death in which the bodie and soule of man are seuered asunder , it is better then the time in which one is brought into the world . Thus much of the first point : nowe followeth the second , and that is , howe this can be true which Salomon saith , that the day of death is better then the daie of birth . I make not this question to call the Scriptures into controuersie , which are the trueth it selfe , but I doe it for this ende , that wee might without wauering bee resolued of this which Salomon auoucheth . For there may be sundrie reasons brought to the contrarie . Therefore let vs handle the question : the reasons or obiections which may be alleadged to the contrarie , may all bee reduced to sixe heades . The first is taken from the opinion of wise men , who thinke it the best thing of all neuer to be borne , and the next best to die quickely . Nowe if it bee the best thing in the worlde not to bee borne at all , then it is the worst thing that can bee to die after a man is borne . Answere . There bee two sortes of men : one , that liue and die in their sinnes without repentance : the other , which vnfamedly repent and beleeue in Christ. Nowe this sentence may bee truely auouched of the first : of whome wee may say as Christ said of Iudas , It had beene good for him that hee had neuer beene borne . But the saying applied to the second sort of men is false . For to them that in this life turne to God by repentance , the best thing of all is to be borne ; because their birth is a degree of preparation to happinesse : and the next best is to die quickly ; because by death they enter into possession of the same their happinesse . For this cause Balaam desired to die the death of the righteous : & Salomon in this place preferres the daie of death before the day of birth , vnderstanding that death which is ioined with godly life , or the death of the righteou● . The second obiection is taken from the testimonies of Scripture . Death is the wages of sinne , Rom. 6.22 . it is an enemie of Christ , 1. Cor. 15. and the curse of the law . Hence it seemes to follow that in and by death , mē receiue their wages and paiment for their sinnes : that the daie of death is the dolefull daie in which the enemie preuailes against vs : that he which dieth is cursed . Ans. Wee must distinguish of death : it must be considered two waies : first as it is by it selfe in his owne nature : secondly , as it is altered and changed by Christ. Now death by it selfe considered , is indeed the wages of sinne , an enemie of Christ and of all his members , and the curse of the law , yea the verie suburbs & gates of hell : yet in the second respect , it is not so . For by the vertue of the death of Christ , it ceaseth to be a plague or punishment , & of a curse it is made a blessing , and is become vnto vs a passage or mid-waie betweene this life and eternall life , and as it were a little wicket or doore whereby wee passe out of this worlde and enter into heauen . And in this respect the saying of Salomon is most true . For in the daie of birth , men are borne and brought forth into the vale of miserie , but afterward when they goe hence , hauing death altered vnto them by the death of Christ , they enter into eternall ioy and happines with all the Saints of God for euer . The third obiection is taken from the examples of most worthie men , who haue made their praiers against death . As our Sauiour Christ , who praied on this manner , Father if it bee thy will , let this cuppe passe from mee , yet not my will but thy will bee done . And Dauid praied , Returne , O Lord , deliuer my soule , saue me for thy mercies sake : for in death there is no remembrance of thee : in the graue who shall praise thee ! And Ezechiah , when the Prophet Esai bad him set his house in order , and tolde him that he must die , wept sore , and that in respect of death . Nowe by the examples of these most worthie men , yea by the example of the sonne of God himselfe , it may seeme that the daie of death is the most terrible and dolefull daie of all . Ansvvere . When our Sauiour Christ praied thus to his father , hee was in his agonie , and hee then as our Redeemer stoode in our roome and steade , to suffer all things that wee should haue suffered in our owne persons for our sinnes : and therefore hee praied not simplie against death , but against the cursed death of the crosse , and hee feared not death it selfe , which is the separation of bodie and soule , but the curse of the lawe which went with death , namely the vnspeakable wrath and indignation of God. The first death troubled him not , but the first and second ioyned togither . Touching Dauid , when hee made the sixt psalme , hee was not onely sicke in bodie , but also perplexed with the greatest temptation of all , in that hee wrestled in conscience with the wrath of God , as appeares by the words of the text , where he saith , Lord , rebuke me not in thy wrath . And by this wee see that hee praied not simply against death , but against death at that instant when hee was in that grieuous temptation . For at other times he had no such feare of death , as hee himselfe testifieth , saying , Though I should walke through the valley of the shadowe of death , I will feare no euil . Therefore he praied against death only as it was ioyned with the apprehension of Gods wrath . Lastly , Ezechiah praied against death , not onely because hee desired to liue and doe seruice to God in his kingdome , but vpon a further and more speciall regard ; because when the prophet brought the message of death , hee was without issue , and had none of his owne bodie to succeede him in his kingdome . It will be said , what warrant had Ezechiah to praie against death for this cause . Ansvvere . His warrant was good : for God had made a particular promise to Dauid and his posteritie after him , that so long as they feared God and walked in his commandements , they should not want issue to sitte vpon the throne of the kingdome after them . Nowe Ezechiah at the time of the Prophets message remembering what promise God had made , and howe hee for his part had kept the condition thereof , in that hee had walked before God with an vpright heart , and had done that which was acceptable in his sight ; hee praied against death , not so much because hee feared the danger of it , but because he wanted issue . This praier God accepted & heard , and he added fifteene yeares vnto his daies , & two yeares after gaue him Manasses . The fourth obiection is this , that those which haue beene reputed to bee of the better sort of men oftentimes haue miserable endes : for some end their daies despairing , some rauing and blaspheming , some strangely tormented : it may seeme therefore that the daie of death is the daie of greatest woe and miserie . To this I answere first of all generally , that we must not iudge of the estate of any man before God by outward things , whether they bee blessings or iudgements , whether they fall in life or death . For ( as Salomon saith ) all things come alike to all : and the same condition is to the iust and the wicked , to the good & to the pure & to the polluted , & to him that sacrificeth , & to him that sacrificeth not : as is the good so is the sinner , hee that sweareth as hee that feareth a● oath . Secondly I answer the particulars which bee alleadged on this manner : And first of all touching despaire , it is true that not onely wicked and loose persons despaire in death , but also repentant sinners , who oftentimes in their sickenesse , testifie of themselues , that beeing aliue and lying in their beds , they feele themselues as it were to be in hell , and to apprehend the verie pangs and torments thereof . And I doubt not for all this , but that the child of God most deare vnto him , may through the gulfe of desperation attaine to euerlasting happines . This appeares by the manner of Gods dealing in the matter of our saluation . All the workes of God are done in and by their contraries . In the creation , all things were made , not of something , but of nothing , cleane contrarie to the course of nature . In the worke of Redemption , God giues life , not by life , but by death : and if we consider aright of Christ vpon the crosse , wee shall see our paradise out of paradise in the midst of hell . For out of his owne cursed death , doth he bring vs life and eternall happinesse . Likewise in effectuall vocation , when it pleaseth God to conuert and turne men vnto him , hee doeth it by the meanes of the Gospel preached , which in reason should driue all men from God. For it is as contrarie to the nature of man as fire to water , and light to darkenes : and yet for all this , though it be thus against the disposition and heart of man , it preuailes with him and turnes him to God. Furthermore , when God will send his owne seruants to heauen , hee sends thē a contrarie waie , euen by the gates of hell : and when it is his pleasure to make men depend on his fauour and prouidence , hee makes them feele his anger , and to be nothing in themselues , that they may wholly depend vpon him , and be whatsoeuer they are in him . This point beeing well considered , it is manifest that the child of God may passe to heauen by the very gulfes of hell . The loue of God is like a sea , into which when a man is cast , hee neither feeles bottome nor sees banke . I conclude therefore that despaire , whether it arise of weaknes of nature , or of conscience of sinne ; though it fall out about the time of death , can not preiudice the saluation of them that are effectually called . As for other strange euents which fall out in death , they are the effects of diseases . Rauings and blasphemings arise of the disease of melancholie and of frensies , which often happen at the ende of burning feauers , the choller shooting vp to the braine . The writhing of the lips , the turning of the necke , the buckling of the ioyntes and the whole bodie , proceede of crampes and convulsions , which follow after much euacuation . And whereas some in sicknesse are of that strength that three or foure men cannot holde them without bondes , it comes not of witchcrafts and possessions , as people commonly thinke , but of choller in the vaines . And whereas some when they are dead , become as blacke as pitch ( as Bonner was ) it may arise by a bruise , or an impostume , or by the blacke iaundise , or by the putrefaction of the liuer : and it doeth not alwaies argue some extraordinarie iudgement of God. Nowe these and the like diseases with their Symptomes and straunge effects , though they shal depriue man of his health , and of the right vse of the parts of his bodie , and of the vse of reason too : yet they cannot depriue his soule of eternall life . And all sinnes , procured by violent diseases , and proceeding from repentant sinners are sins of infirmitie : for which , if they know them , & come againe to the vse of reason , they will further repent ; if not , they are pardoned and buried in the death of Christ. And we ought not so much to stand vpon the strangenes of any mans ende , when we know the goodnesse of his life : for we must iudge a man not by his death , but by his life . And if this be true , that strange diseases , and thereupon strange behauiours in death , may befall the best man that is , wee must learne to reforme our iudgements of such as lie at the point of death . The common opinion is , that if a man lie quietly and goe away like a lambe ( which in some diseases , as consumptions and such like , any man may doe ) then he goes straight to heauen : but if the violence of the disease stirre vp impatience , and cause in the partie franticke behauiours , then men vse to say , there is a iudgement of God seruing either to discouer an hypocrit , or to plague a wicked man. But the trueth is otherwise . For indeede a man may die like a lambe , and yet go to hell : and one dying in exceeding torments and straunge behauiours of the bodie , may goe to heauen . And by the outward condition of any man , either in life or death , wee are not to iudge of his estate before God. The fifth obiection is this . When a man is most neare death , then the deuill is most busie in temptation , and the more men are assaulted by Satan , the more dangerous & troublesome is their case . And therefore it may seeme that the day of death is the worst daie of all . Ans. The condition of Gods childrē in death is twofold . Some are not tempted , and some are . Some I say are not tempted , as Simeon , who when he had seene Christ , brake forth & said , Lord , now lettest thou thy seruant depart in peace , &c. foresignifying no doubt , that he should ende his daies in all manner of peace . As for them which are tempted , though their case be verie troublesome and perplexed , yet their saluation is not further off , by reason of the violence and extremitie of temptation . For God is then present by the vnspeakeable comfort of his spirit , and when wee are most weake , he is most strong in vs : because his manner is to shew his power in weaknesse . And for this cause , euen in the time of death the deuill receiues the greatest foile , when he lookes for the greatest victorie . The sixth obiection is this . Violent and sudden death is a grieuous curse , & of all euils which befall man in this life , none is so terrible : therefore it may seeme , that the day of suddaine death is most miserable . Ans. It is true indeed , that suddaine death is a curse and a grieuous iudgement of God , and therefore not without cause feared of men in the world : yet all things considered , we ought more to be afraide of an impenitent and euill life , then of suddaine death . For though it be euil , as death it selfe in his owne nature is , yet we must not thinke it to be simplie euill : because it is not euill to all men , nor in all respects euill . I say it is not euill to all men , considering that no kinde of death is euill or a curse vnto them that are in Christ , who are freed from the whole curse of the Law. And therefore the holy Ghost saith , Blessed are they that die in the Lord for they rest from their Labour : whereby is signified that they which depart this life , beeing members of Christ , enter into euerlasting happinesse ; of what death soeuer they die , yea though it be suddaine death . Againe I say , that suddaine death is not euill in all respects . For it is not euill , because it is suddaine , but because it commonly takes men vnprepared , and by that means makes the day of death a blacke day , and as it were a very speedie downfall to the gulfe of hell . Otherwise if a man be readie and prepared to die , suddaine death is in effect no death , but a quicke and speedie entrance to eternall life . These obiections beeing thus answered , it appeares to be a manifest truth which Salomon saith , that the day of death is better indeede then the day of birth . Now I come to the third point , in which the reasons and respects are to be considered , that make the day of death to surpasse the day of a mans birth : and they may all be reduced to this one , namely that the birth day is an entrance into all woe and miserie ; whereas the day of death ioyned with godly and reformed life , is an entrance or degree to eternall life . Which I make manifest thus : Eternall life hath three degrees , one in this life , when a man can truly say that he liues not , but that Christ liues in him : and this all men can say that repent and beleeue and are iustified and sanctified , and haue peace of conscience with other gifts of Gods spirit , which are the earnest of their saluation . The second degree is in this life , when the bodie goes to the earth , and the soule is carried by the Angels into heauen . The third is in the ende of the world at the last iudgement , when bodie and soule reunited , doe ioyntly enter into eternall happines in heauen . Now of these three degrees , death it selfe being ioyned with the feare of God , is the second : which also containeth in it two worthie steppes to life . The first , is a freedome from all miseries , which haue their ende in death . For though men in this life are subiect to manifold daungers by sea and land , as also to sundrie aches , paines , and diseases , as feauers , and consumptions , &c. yet when death comes there is an ende of all . Againe , so long as men liue in this world , whatsoeuer they be , they doe in some part lie in bondage vnder originall corruption and the re●nants thereof , which are doubtings of Gods prouidence , vnbeleefe , pride of heart , ignorance , couetousnesse , ambition , enuie , hatred , lust , and such like sinnes , which bring forth fruits vnto death . And to be in subiection to sinne on this manner , is a miserie of all miseries . Therefore Paul when he was tempted vnto sinne by his corruption , calls the very temptation the buffets of Sathan , and as it were a pricke or thorne wounding his flesh , and paining him at the very heart . Againe , in another place wearied with his owne corruptions , he complaines that he is sold vnder sinne , and he cries out , O miserable man that I am , who shall deliuer me from this bodie of death ? Dauid saith , that his eyes gushed out with riuers of teares when other men sinned against God : how much more then was he grieued for the sinnes wherewith he himselfe was ouertaken in this life . And indeede it is a very hell for a man that hath but a sparke of grace , to be exercised , turmoiled , and tempted with the inborne corruptions and rebellions of his owne heart : and if a man would deuise a torment for such as feare God and desire to walke in newnesse of life , he can not deuise a greater then this . For this cause blessed is the day of death which brings with it a freedome from all sinne whatsoeuer . For when we die , the corruption of nature is quite abolished , and sanctification is accomplished . Lastly , it is a great miserie that the people of God are constrained in this world to liue and conuerse in the companie of the wicked ; as sheepe are mingled with goates which strike them , annoy their pasture , and muddie their water . Hereupon Dauid cried out , Woe is me that I r●maine in Meshech , and dwell in the tents of Ke●ar . When Elias saw that Ahab and Iesabel had planted idolatrie in Israel , and that they sought his life also , he went apart into the wildernes and desired to die . But this miserie also is ended in the day of death , in as much as death is as it were the hand of God to sort and single out those that be the seruants of God from all vngodly men in this most wretched world . Furthermore this exceeding benefit comes by death , that it doth not onely abolish the miseries which presently are vpon vs , but also p●euent those which are to come . The righteous ( saith the Prophet Esay ) perisheth , and no man considereth it in his heart : and mercifull men are taken away , and no man vnderstandeth that the righteous is taken away for the euill to come . Example of this we haue in Iosias . Because ( saith the Lord ) thine heart did melt , and thou hast humbled thy selfe before the Lord , when thou heardest what I spake against this place , &c. behold therefore I will gather thee to thy fathers , and thou shalt be put in thy graue in peace , and thine eyes shall not see all the euill whi●h I will bring vpon this place . And Paul saith , that among the Corinthians some were asleepe , that is , dead , that they might not be condemned with the world . Thus much of freedome from miserie , which is the first benefit that comes by death , and the first steppe to life : now followes the second , which is , that death giues an entrance to the soule , that it may come into the presence of the euerliuing God , of Christ , and of all the Angels and Saints in heauen . The worthines of this benefit makes the death of the righteous to be no death , but rather a blessing to be wished of all men . The consideration of this made Paul to say , I desire to be dissolued : but what is the cause of this desire ? that followes in the next wordes , namely , that by this dissolution he might come to be with Christ. When the Queene of Sheba saw all Salomons wisdome , and the house that he had built , and the meate of his table , and the sitting of his seruants , and the order of his ministers , and their apparrell , &c. shee saide , Happie are thy men , happie are these thy seruants which stand euer before thee and heare thy wisdome : much more then may we say , that they are ten thousand folde happie which stand not in the presence of an earthly King , but before the King of kings , the Lord of heauen and earth ; and at his right hand inioy pleasures for euermore . Moses hath beene renowmed in all ages for this , that God vouchsafed him but so much fauour as to see his hinder parts at his request : O then , what happinesse is this , to see the glorie and maiestie of God face to face , and to haue eternall fellowship with God our father , Christ our Redeemer , and the holy Ghost our comforter , and to liue with the blessed Saints and Angels in heauen for euer . Thus now the third point is manifest , namely in what respects death is more excellent then life . It may be here the mind of man vnsatisfied will yet further replie and say , that howsoeuer in death the soules of men enter into heauen , yet their bodies , though they haue bin tenderly kept for meate , drink , and apparrell ; and haue slept many a night in beddes of doune , must lie in darke and loathsome graues , and there be wasted and consumed by wormes . Answ. All this is true indeede , but all is nothing ; if so be it we will but consider aright of our graues as we ought . We must not iudge of our graues , as they appeare to the bodily eye , but we must looke vpon them by the eie of faith , and consider them as they are altered and changed by the death and buriall of Christ , who hauing vanquished death vpon the crosse , pursued him afterward to his own den , and foyled him there , and depriued him of his power . And by this means Christ in his owne death hath buried our death , and by the vertue of his buriall , as sweete incense , hath sweetned and perfumed our graues , and made them of stinking and loathsome cabbines , to become princely pallaces , and beddes of most sweete and happie rest , farre more excellent then beddes of doune . And though the bodie rotte in the graue , or be eaten of wormes , or of fishes in the sea , or burnt to ashes , yet that will not be vnto vs a matter of discomfort , if we doe well consider the ground of all grace , namely , our coniunction with Christ. It is indeede a spirituall and yet a most reall coniunction . And we must not imagine that our soules alone are ioyned to the bodie or soule of Christ , but the whole person of man both in bodie and soule is ioyned and vnited to whole Christ. And when we are once ioyned to Christ in this mortall life by the bond of the spirit , we shall remaine and continue eternally ioyned with him : and this vnion once truly made shall neuer be dissolued . Hence it followes , that although the bodie be seuered from the soule in death , yet neither bodie nor soule are seuered from Christ , but the very body rotting in the graue , drowned in the sea , burned to ashes , abides still vnited to him , and is as truly a member of Christ then as before . This point we must remember as the foundation of all our comfort , and hold it for euer as a truth . For looke what was the condition of Christ in death , the same or the like is the condition of al his mēbers . Now the cōditiō of Christ was this , though his body & soule were seuered each frō other as far as heauen & the graue , yet neither of them were seuered frō the godhead of the Sonne , but both did in death subsist in his person . And therefore though our bodies and soules be pulled asunder by naturall or violent death , yet neither of them no not the bodie it selfe shall be seuered and disioyned from Christ. It will be alleadged , that if the bodie were then vnited to Christ , it should liue and be quickned in the graue . Ans. Not so : when a mans arme or legge is taken with the dead palsie , it receiues litle or no heat , life , sense , or motion from the bodie : and yet notwithstanding it remaines still a membrr of the bodie , because the flesh and the bone of it remain ioined to the flesh and the bone of the bodie : euen so may the body remaine a member of Christ , though for some space of time it receiue neither sense nor motion nor life from the soule or from the spirit of Christ. Furthermore , wee must remember that by the vertue of this coniunction , shall the dead bodie be it rotten , burned , deuoured , or howsoeuer consumed , at the day of iudgement rise to eternal glorie . In the winter season trees remain without fruit or leaues , and beeing beaten with winde and weather appeare to the eye as if they were rotten trees ; yet when the spring time comes again , they bring forth as before , buddes and blossomes , leaues and fruit : the reason is , because the bodie , graines , and armes of trees are all ioyned to the roote , where lies the sappe in the winter season , and whence by meanes of this coniunction it is deriued to all the parts of the tree in the spring time . Euen so the bodies of men haue their winter also , in which they are turned to dust , and so remaine for the space of many thousand yeares , yet in the day of iudgement by meanes of that mysticall coniunction with Christ , shall diuine and quickning vertue streame thence to all the bodies of the Elect to cause them to liue againe , and that to life eternall . But some will say , that the wicked also rise againe . Answ. They doe so indeede ; but not by the same cause : for they rise by the power of Christ as he is a iudge to condemne them : whereas the godly rise againe by the vertue of Christs resurrection , whereof they are partakers by meanes of that blessed and indissoluble coniunction which they haue with Christ. And the bodies of the Elect though they putrifie and consume neuer so much in the graue , yet are they still in the fauour of God and in the couenant of grace : to which , because they haue right and title beeing dead , they shall not remaine so for euer , but shall rise to glorie at the last iudgement . Therefore the rotting of the bodie is nothing in respect , and the death of the bodie is no death . And therefore also death in the olde and new Testament is made but a sleepe , and the graue a bed , whereof the like was neuer seene ; wherein a man may rest , nothing at all troubled with dreames or fantasies , and whence he shall rise no more subiect to weaknesse or sicknesse , but presently be translated to eternall glorie . By this then which hath bin said , it appeares that the death of the righteous is a second degree to euerlasting happines . Now then considering our coniunction with Christ is the foundation of all our ioy and comfort in life and death , we are in the feare of God to learne this one lesson , namely , that while we haue time in this world , we must labour to be vnited vnto Christ , that we may be bone of his bone & flesh of his flesh . This very point is as it were a flaggon of wine to reuiue our soules when they be in a sowne at any instant . And that we may be assured that we are certenly ioyned to Christ , we must shew our selues to be members of his mystical bodie by the daily fruits of righteousnes and true repentance . And beeing once certenly assured in conscience of our beeing in Christ , let death come when it will , and let it cruelly part asunder both bodie and soule , yet shall they both remaine in the couenant , and by meanes thereof be reunited and taken vp to life eternall . Whereas on the contrarie , if men be out of the couenant and die out of Christ , their soules goe to hell , and their bodies rotte for a time in the graue , but afterwards they rise to endlesse perdition . Wherefore I say againe and againe , labour that your consciences by the holy Ghost may testifie that ye are huing stones in the Temple of God , and braunches bearing fruit in the true vine : and then ye shall feele by experience , that the pangs of death shall be a further degree of happines then euer ye found in your liues , euen then when ye are gasping and panting for breath . Thus much of the meaning of the text , now followes the vses , and they are manifold . The first and principall is this . In that Salomon preferres the day of death before the day of birth , he doth therein giue vs to vnderstand , that there is a direct and certen way whereby a man may die well ; if it had beene otherwise , he could not haue said that the day of death is better . And whereas he auoucheth this , he shewes withall that there is an infallible way whereby a man may make a blessed ende . Therefore let vs now come to search out this way ; the knowledge and true vnderstanding whereof must not be fetched from the writings of men , but from the word of God , who hath the power of life and death in his owne hand . Now that a man may die well , Gods word requires two things : a preparation before death , and a right behauiour and disposition in death . The preparation vnto death is an action of a repentant sinner , whereby he makes himselfe fitte and readie to die , and is a dutie very necessarie , to which we are bound by Gods commaundement . For there be sundrie places of Scripture which doe straightly inioyne vs to watch and pray , and to make our selues readie euery way against the second comming of Christ to iudgement . Now the same places doe withall binde vs to make preparation against death , at which time God comes to iudgement vnto vs particularly . Againe , looke as death leaueth a man , so shall the last iudgement finde him , and so shall he abide eternally : there may be changes and conuersions from euill to good in this life , but after death there is no change at all . Therefore a preparation to death can in no wise be omitted of him that desires to make an happie and blessed ende . This preparation is twofold : generall , and particular . Generall preparation is that whereby a man prepares himselfe to die through the whole course of his life . A dutie most needfull which must in no wise be omitted . The reasons are these . First of all death which is certen is most vncertaine . I say it is certen , because no man can eschew death . And it is vncertaine three waies : first , in regard of time : for no mā knoweth when he shall die : secōdly , in regard of place : for no man knowes where he shall die , whether in his bed or in the field , whether by sea or by land : thirdly , in respect of the kind of death : for no man knowes whether he shall die of a lingring or sudden , of a violent or naturall death . Hence it followes , that men should euery day prepare themselues to death . Indeede if we could know when , where , and how we should die , the case were otherwise , but seeing we know none of these , it stands vs in hand to looke about vs. A second reason seruing further to perswade vs is this . The most daungerous thing of all in this world , is to neglect all preparation . To make this point more manifest , I will vse this comparison . A certaine man , pursued by an Vnicorne , in his flight falls into a dungeon , and in his fall takes hold and hangs by the arme of a tree : now as he thus hangs looking downeward , he sees two wormes gnawing at the roote of the tree , and as he lookes vpward he sees and hiue of most sweete honie , whereupon he climes vp vnto it , and sitting by it feedes thereon . In the meane season while he is thus sitting , the two wormes gnawe in pieces the roote of the tree : which done , tree and man and all fall into the bottom of the dungeon . Now this Vnicorne is death ; the man that flieth is euery one of vs , and euery liuing man : the pit ouer which he hangeth , is hell : the arme of the tree is life it selfe : the two wormes are day and night , the continuance whereof is the whole life of man : the hiue of honie is the pleasures and profits and honors of this world , to which when men wholly giue themselues not considering their endes , till the t●ee roote , that is , this temporal life be cut off : which beeing once done , they plunge themselues quite into the gulfe of hell . By this we see , that there is good cause that men should not deferre their preparation till the time of sicknes , but rather euery day make themselues readie against the day of death . But some will say , it shall suffice if I prepare my selfe to pray when I begin to be sicke . Ans. These men greatly deceiue themselues , for the time then is most vnfit to begin a preparation , because all the senses and powers of the bodie are occupied about the paines and troubles of the disease : and the sicke partie is ex●rcised partly in cōference with the Physitian , partly with the Minister about his soules health and matters of conscience , and partly with friends that come to visit . Therefore there must some preparation goe before in the time of health , when the whole man with all the powers of bodie and soule are at libertie . Again , there be some others which imagine and say , that a man may repent when he will , euen in the time of death : and that such repentance is sufficient . Ans. It is false which say they : For it is not in the power of man to repent when he himselfe will ; when God will he may . It is not in him that willeth or runneth , but in God that hath mercie . And Christ saith , that many shall seeke to enter into heauen and shall not be able . But why so ? because they seeke when it is too late , namely when the time of grace is past . Therefore it is exceeding follie for men so much as once to dreame that they may haue repentance at command : nay it is a iust iudgement that they should be condemned of God in death , that did contemne God in their life : and that they should quite be forgotten of God in sicknes , that did forget God in their health . Againe I answer , that this late repentance is seldome or neuer true repentance . It is sicke like the partie himselfe , commonly languishing and dying togither with him . Repentance should be voluntarie ( as all obedience to God ought ) but repentance taken vp in sicknesse , is vsually constrained and extorted by the feare of hell , and other iudgements of God : for crosses , afflictions , and sicknes will cause the grossest hypocrite that euer was to stoope and buckle vnder the hand of God , and to dissemble faith and repentance and euery grace of God , as though he had them as fully as any of the true seruants of God : whereas indeede he wants them altogether . Wherefore such repentance commonly is but counterfait . For in true and sound repentance men must forsake their sins ; but in this , the sinne forsakes the man ; who leaues all his euill waies onely vpon this that he is const●ained to l●aue the world . Wherefore it is a thing greatly to be wished , that men would repent and prepare themselues to die in the time of health before the day of death or sicknesse come . Lastly it is alleadged that one of the theeues repented vpon the crosse . Answ. The thiefe was called after the eleuenth houre at the point of the twelfth , when he was now dying and drawing on . Therefore his conuersion was altogether miraculous and extraordinarie : and there was a speciall reason why Christ would haue him to be called then , that while he was in suffering he might shew forth the vertue of his passion ; that all which saw the one , might also acknowledge the other . Now it is not good for men to make an ordinarie rule of an extraordinarie example . Thus then this point beeing manifest that a generall preparation must be made , let vs now see in what manner it must be done . And for the right doing of it , ●u●e duties must be practised in the ●ourse of our liues . The first i● the meditation of death in the life time . For the life of a Christian is nothing else but a meditation of death . A notable practise hereof we haue in the example of Ioseph of Arimathea , who made his tombe in his life time in the midst of his garden : no doubt for this ende , to put himselfe in minde of death , and that in the midst of his delight and pleasures . Heathen Philosophers that neuer knew Christ , had many excellent meditations of death , though not comfortable in regard of life euerlasting . Now we that haue knowne and beleeued in Christ , must goe beyond them in this point , considering with our selues such things as they neuer thought of , namely , the cause of death , our sinne : the remedie thereof , the cursed death of Christ , cursed I say in regard of the kind of death and punishment laid vpon him , but blessed in regard of vs. Thirdly , we must often meditate on the presence of death , which we do , when by Gods grace we make an account of euery present day as if it were the present day of our death , and recken with our selues when we goe to bedde as though we should neuer rise againe ; and when we rise , as though we should neuer lie downe againe . This meditation of death is of speciall vse and brings forth many fruits in the life of man. And first of all it serues to humble vs vnder the hand of God. Example we haue of Abraham , who said , Behold , I haue begunne now to speake to my Lord , and I am but dust and ashes . Marke here , how the consideration of his mortalitie made him to abase and cast downe himselfe in the sight of God : and thus if we could recken of euery day as of the last day , it would straightway pull downe our peacocks feathers , and make vs with Iob to abhorre our selues in dust and ashes . Secondly , this meditation is a meanes to further repentance . When Ionas came to Ninive and cried , Yet fourtie daies and Ninive shall be destroyed , the whole citie repented in sack●loath and ashes . When Elias came to Ahab and told him that the dogges should eate Iesabel by the wall of Iesreel , and him also of Ahabs stocke that died in the citie , &c. it made him to humble himselfe so , as the Lord saith to Elias , Seest thou how Ahab is humbled before me . Now if the remembrance of death was of such force in him that was but an hypocrite , how excellent a meanes of grace will it be in them that truly repent . Thirdly , this meditation seemes to stirre vp contentation in euery estate and condition of life that shall befall vs. Righteous Iob in the very midst of his afflictions , comforts himselfe with this consideration , Naked ( saith he ) came I forth of my mothers wombe , and naked shal I returne againe , &c. blessed be the name of the Lord. And surely the often meditation of this , that a man of all his abundance can carrie nothing with him but either a coffin or a winding sheete or both , should be a forcible means to represse the vnsatiable desire of riches and the loue of this world . Thus we see what an effectuall meanes this meditation is to encrease and further the grace of God in the hearts of men . Now I commend this first dutie to your Christian considerations , desiring the practise of it in your liues : which practise that it may take place , two things must be performed . First , labour to plucke out of your hearts a wicked and erronious imagination , wherby euery man naturally blesseth himselfe and thinkes highly of himselfe : and though he had one foote in the graue , yet he perswades himselfe that hee shall not die yet . There is no man almost so olde but by the corruption of his heart he thinks that he shall liue one yeare longer . Cruell and vnmercifull death makes league with no man : & yet the Prophet Esay saith , that the wicked mā makes a league with death . How can this be ? there is no league made indeed , but onely in the wicked imagination of man , who falsly thinkes that death will not come neare him , though al the world should be destroyed . See an example in the parable of the rich man , that hauing stored vp aboundance of wealth for many yeres , said vnto his own soule , Soule , thou hast much goods laid vp for many yeres , liue at ease , eat , drink , & take thy pastime : wheras his soule was fetched away presently . And seeing this naturall corruption is in euerie mans heart , we must daily fight against it , and labour by all might and maine that it take no place in vs : for so long as it shall preuaile , we shall bee vtterly vnfit to make any preparation to death . Wee ought rather to endeauour to attaine to the minde and meditation of S. Hierome , who testifieth of himselfe on this manner , Whether I wake or sleepe , or whatsoeuer I doe , me thinks I heare the sound of the trumpet , Rise ye dead , and come to iudgement . The second thing which we are to practise that we may come to a serious meditation of our owne endes , is , to make praier vnto God that we might bee inabled to resolue our selues of death continually . Thus Dauid praied , Lord make me to know mine ende , and the measure of my daies , let me knowe howe long I haue to liue . And Moses , Lord teach me to number my daies , that I may apply mine heart vnto wisdome . I may bee said , What neede men pray to God that they might be able to number their daies ? cannot they of themselues recken a fewe yeares and daies that are able by art to measure the globe of the earth , and the spheres of heauen , and the quantities of the starres , with their longitudes , latitudes , altitudes , motions , and distances from the earth ? No verely . For howsoeuer by a generall speculation we thinke something of our endes , yet vnles the spirit of God be our schoolemaster to teach vs our dutie , we shall neuer be able soundly to resolue our selues of the presence and speedines of death . And therefore let vs pray with Dauid and Moses that God would inlighten our minds with knowledge , and fil our hearts with his grace , that we might rightly consider of death , and esteeme of it euerie daie and houre as if it were the day and houre of death . The second dutie in this generall preparation is , that euery man must daily indeauour to take away from his owne death the power and strength therof . And I pray you marke this point . The Philistims sawe by experience that Sampson was of great strength , and therefore they vsed meanes to knowe in what part of his bodie it laie : and when they found it to bee in the haire of his head , they ceased not vntill it was cutte off . In like manner the time will come when we must encounter hand to hand with tyranous and cruell death : the best therefore is , before hand nowe while wee haue time to search where the strength of death lies , which beeing once knowne , we must with speede cutte off his Sampsons lockes , and bereaue him of his power , disarme him , & make him altogither vnable to preuaile against vs. Now to finde out this matter , we neede not to vse the counsell of any Delilah : for wee haue the worde of God which teacheth vs plainly where the strength of death consists , namely in our sinnes , as Paul saith , The sting of death is sinne . Well then , we knowing certainly that the power and force of euery mans particular death lies in his owne sinnes , must spend our time and studie in vsing good meanes that our sinnes may be remooued and pardoned . And therefore wee must daily inure our selues in the practise of two duties . One is to humble our selues for all our sins past , partly confessing them against our selues , partly in prayer crying to heauen for the pardon of them . The other is for time to come to turne vnto god , and to carrie a purpose , resolution , and indeauour in al things to reforme both heart and life according to Gods worde . These are the verie principall and proper duties , whereby the strength of death is much rebated , and he is made of a mightie and bloodie enemie so farre forth friendly and tractable , that we may with comfort incounter with him and preuaile too . Therefore I commend these duties to your Christian considerations , and carefull practise , desiring that ye would spend your daies euer hereafter in doing of them . If a mā were to deale with a mightie dragon or serpent hand to hand , in such wise as he must either kill or bee killed , the best thing were to bereaue him of his sting or of that part of his bodie where his poyson lies : nowe death it selfe is a serpent , dragon , or scorpion , and sinne is the sting or poison whereby hee woundes and kills vs. Wherefore without any more delay , see that yee pull out his sting : the practise of the foresaid duties is as it were a fitte and worthie instrument to doe the deede . Hast thou beene a person ignorant of Gods wil , a contemner of his word and worship , a blasphemer of his name , a breaker of his sabbaths , disobedient to parents and magistrates , a murderer , a fornicator , a railer , a slanderer , a couetous person , &c. reforme these thy sinnes and all other like vnto them , pull them out by the rootes from thy heart , and cast them off . So many sinnes as bee in thee , so many stings of death bee also in thee to wound thy soule to eternall death . Therefore let no one sinne remaine for which thou hast not humbled thy selfe and repented seriously . When death hurts any man , it takes the weapons whereby he is hurt , from his owne hand . It cannot doe vs the least hurt but by the force of our owne sinnes . Wherefore I say again & againe , lay this point to your hearts , & spend our strength , life , and health , that ye may before ye die , abolish the strength of death . A man may put a serpent in his bosome when the sting is out : and wee may let death creepe into our bosoms , and gripe vs with his legs , and stab vs at the heart , so long as he brings not his venime and poison with him . And because the former duties are so necessarie , as none can be more , I wil vse some reasons yet further to enforce them . Whatsoeuer a man would doe when he is dying , the ●ame he ought to doe euerie daie while he is liuing : now the most notorious and wicked person that euer was , when hee is dying will praie and desire others to praie for him , and promise amendement of life , protesting that if he might liue , he would becom a practitioner in al the good duties of faith , repentance , and reformation of life . Oh therefore bee carefull to doe this euerie daie . Againe , the saying is true , hee that would liue when hee is dead , must die while he is aliue , namely to his sinnes . Wouldest thou then liue eternally ? sue to heauen for thy pardon , and see that now in thy life time thou die to thine owne sinnes . Lastly wicked Balaam would faine die the death of the righteous : but , alas , it was to smal purpose : for he would by no meanes liue the life of the righteous . For his continuall purpose and meaning was to followe his old waies in sorceries and couetousnesse . Nowe the life of a righteous man standes in the humbling of himselfe for his sinnes past , and in a careful reformation of life to come . Wouldest thou then die the death of the righteous , then look vnto it , that thy life be the life of the righteous : if ye will needs liue the life of the vnrighteous , yee must looke to die the death of the vnrighteous . Remember this , and content not your selues to heare the word , but bee doers of it : for ye learne no more indeede , what measure of knowledge soeuer ye haue , then ye practise . The third dutie in our generall preparation , is in this life to enter into the first degree of life eternall . For as I haue said , there bee three degrees of life euerlasting , and the first of them is in this present life . For he that would liue in eternall happinesse for euer , must begin in this world to rise out of the graue of his owne sinnes , in which by nature hee lies buried , and liue in newnesse of life , as it is said in the Reuelation , Hee that will escape the second death , must bee made partaker of the first resurrectiō . And Paul saith to the Colossians , that they were in this life deliuered from the power of darkenesse , and translated into the kingdome of Christ. And Christ saith to the Church of the Iewes , the kingdome of heauen is amongst you . Nowe this first degree of life is , when a man can say with Paul , I liue not , but Christ liues in me : that is , I finde partly by the testimonie of my sanctified conscience , and partly by experience , that Christ my redeemer by his spirit guideth and gouerneth my thoughts , will , affections● & all the powers of body and soule , according to the blessed direction of his holy will. Now that we might be able to say this , we must haue three gifts & graces of God , wherein especially this first degree of life consists . The first is , sauing knowledge , whereb● we doe truely resolue our selues that God the father of Christ is our father● Christ his sonne our redeemer , and the holy ghost our comforter . That this knowledge is one part of life eternall , it appeares by the saying of Christ in Iohn . This is life eternall , that is , the beginning and entrance into life eternall , to know thee the onely God and whome thou hast sent Iesus Christ. The second grace , is peace of conscience which passeth al vnderstanding : and therefore Paul saith , that the kingdome of heauen is righteousnes , peace of conscience , and ioy in the holy Ghost . The horror of a guiltie conscience is the beginning of death & destruction : therefore peace of conscience deriued from the death of Christ , is life and happinesse . The third is the regiment of the spirit , whereby the heart and life of man is ordered according to the word of God. For Paul saith , that they that are the childrē of god are led by the spirit of Christ. Nowe seeing this is so , that if wee would liue eternally , wee must begin to liue that blessed and eternall life before we die , here we must be carefull to reform two common errors . The first is , that a man enters into eternall life when hee dies and not before ; which is a flat vntruth . Our Sauiour Christ said to Zacheus , This day is saluation come to thy house● giuing vs to vnderstand , that a man then begins to be saued , when God doeth effectually call him by the ministery of his Gospell . Whosoeuer then will bee saued when hee is dying and dead , must begin to be saued while he is nowe liuing . His saluation must beginne in this life , that would come to saluation after this life : Verely , verely , saith Christ , he that heareth my word , and ●eleeueth in him that sent me , hath eternall life , namly in this present life . The second error is , that howsoeuer a man liue , if when he is dying he can lift vp his eies , and say , Lord haue mercie vpon me , hee is certainly saued . Behold a verie dangerous and foolish conceit , that deceiues many a man. It is all one as if an arrant theife should thus reason with himselfe , and say ; I will spend my daies in robbing and stealing , I feare neither arraignment , nor exequution . For at the verie time when I am to bee turned off the ladder , if I doe but call vpon the iudge I knowe I shall haue my pardon . Behold a most dangerous and desperate course : & the verie same is the practise of carelesse men in the matter of their saluation . For a man may di● with Lord haue mercie in his mouth , and perish eternally ; except in this world he enter into the first degree of eternall life . For not euerie one that sayeth Lord , Lord , shall enter into heauen : but he that doth the will of the father which is in heauen . The fourth dutie , is to exercise and inure our selues in dying by little & little so long as we liue here vpon earth , before we come to die indeede . And as men that are appointed to runne a race , exercise themselues in running that they may get the victorie : so should we begin to die now while we are liuing , that we might die well in the end . But some may say , how should this be done ? Paul giues vs direction in his owne example when he saith , by the reioycing which I haue in Christ I die daily . And he died daily not onely because hee was often in danger of death by reason of his calling : but also because in al his dangers and troubles , he inured himselfe to die . For when men do make the right vse of their afflictions , whether they bee in bodie or minde , or both , and doe with all their might endeauour to beare them patiently ; humbling themselues as vnder the correction of God , then they begin to die well . And to doe this indeede is to take an excellent course . He that would mortifie his greatest sins , must begin to doe it with small sinnes ; which , when they are once reformed , a man shall be able more easily to ouercome his master-sinnes . So likewise he that would be able to beare the crosse of all crosses , namely death it selfe , must first of all learne to beare small crosses , as sicknesses in bodie , and troubles in minde , with losses of goods and of friendes , and of good name : which I may fitly tearme little deaths , and the beginnings of death it selfe : and we must first of all acquaint our selues with these little deaths , before we can wel be able to beare the great death of al. Againe , the afflictions and calamities of this life are as it were the harbingers and puruiers of death : and we are first to learne how to entertaine these messengers , that when death the lord himselfe shall come , we may in better manner entertaine him . This point Bilney the martyr well considered , who oftentimes before hee was burned , put his finger into the flame of the candle , not onely to make triall of his abilitie in suffering , but also to arme and strengthen himselfe against greater torments in death . Thus ye see the fourth dutie , which ye must in any wise learne and remember , because wee cannot be able to beare the pangs of death well , vnles we bee first well schooled and nurtered by sundrie trials in this life . The fifth and last dutie is set down by Salomon . All that thine hand shall find to doe , doe it with all thy power . And marke the reason . For there is neither worke , nor inuention , nor knowledge , nor wisdome in the graue whither thou goest . To the same purpose Paul saith , Doe good to all men while ye haue time . Therefore if any man be able to doe any good seruice either to Gods church , or to the common wealth , or to any priuate man , let him doe it with all speede and with all might , least death it selfe preuent him . He that hath care thus to spende his daies , shall with much comfort and peace of conscience ende his life . Thus much of generall preparation . Now followeth the particular , which is in the time of sicknes . And here first of all I will shew what is the doctrine of the Papists , and then afterward the truth . By the popish order and practise , when a man is about to die , he is inioyned three things . First to make sacramentall confession , specially if it be in any mortall sinne ; secondly to receiue the Eucharist ; thirdly to require his annoyling , that is , the sacrament ( as they call it ) of extreame vnction . Sacramentall confession , they tearme a rehearsall or enumeration of all mans sinnes to a priest , that he may receiue absolution . But against this kinde of confession , sundrie reasons may be alleadged . First of all , it hath no warrant either by commandement or example in the whole word of God. They say yes ; and they indeauour to prooue it thus : He which lies in any mortall sinne , is by Gods law bound to doe penance and to seeke reconciliation with God ; now the necessarie meanes after baptisme to obtaine reconciliation , is the confession of all our sinnes to a priest . Because Christ hath appointed priests to be iudges vpon earth , with such measure of authoritie , that no man falling after baptisme can without their sentence and determination be reconciled ; and they can not rightly iudge , vnlesse they know all a mans sinnes : therefore all that fall after baptisme are bound by Gods word to open all their sinnes to a priest . Ans. It is false which they say that priests are iudges , hauing power to examine and take knowledge of mens sinnes , and iurisdiction whereby they can properly absolue & pardon or retaine them . For Gods word hath giuen no more to man , but a ministerie of reconciliation , whereby in the name of God , and according to his word , he doth preach , declare , and pronounce , that God doth pardon or not pardon his sinnes . Againe , pardon may truly be pronounced , and right iudgement of the estate of any man , without a particular rehearsall of his sinnes . For he which soundly and truly repents of one or some few sinnes , repents of all . Secondly , this confession is ouerturned by the practise of the Prophets & Apostles , who not onely absolued particular persons , but also whol churches without exaction of auricular cōfession . Whē Nathan the Prophet had rebuked Dauid for his two great & horrible crimes , Dauid touched with remorse said , I haue sinned , and Nathan presently without further examination declared vnto him in the name of God , that his sins were forgiuen him . Thirdly , it can not be prooued by any good and sufficient proofes , that this confession was vsed in the Church of God till after fiue or sixe hundred yeares were expired . For the confession which was then in vse , was either publicke before the Church , or the opening of a publicke fault to some priuate person in secret . Therefore to vrge sicke men vnto it lying at the point of death , is to lay more burdens on them , then euer God appointed . And whereas they make it a necessary thing to receiue the Eucharist in the time of sicknes toward death , and that priuately of the sicke partie alone , they haue no warrant for their practise and opinion . For in the want of the sacrament there is no danger , but in the contempt : and the verie contempt it selfe is a sinne which may be pardoned , if we repent . And there is no reason why wee should thinke that sicke men should bee depriued of the comfort of the Lords supper , if they receiue it not in death ; because the fruite and efficacy of the Sacrament once receiued , is not to bee restrained to the time of receiuing , but it extends it selfe to the whole time of mans life afterward . Againe the supper of the Lord is no priuate action , but meerely Ecclesiasticall : and therefore to be celebrated in the meeting and assembly of Gods people ; as our Sauiour Christ prescribeth , when he saith , Doe ye this : and Paul in saying , When ye come togither . But it is alleadged that the Israelites did eate the Paschal lambe in their houses when they were in Egypt . Answ. The Israelites had then no libertie to make any publike meeting for that end : & god commanded that the Paschal lambe should be eaten in all the houses of the Isaraelites at one & the same instant ; and that in effect was as much as if it had beene publike . Againe , they alleadge a Canon of the Council of Nice ; which decreeth that men beeing about to die , must receiue the Eucharist , & not be a depriued of the prouision of food necessarie for their iourney . Ans. The Council made no decree touching the administration of the Sacrament to all them that die , but to such onely as fall away from the faith in persecution , or fell into any other notorious crime , and were thereupon excommunicate , and so remained till death : & either then or somewhat before testified their repentance for their offences . And the Canon was made for this ende , that such persons might bee assured that they were againe receiued into the Church , and by this meanes depart with more comfort . Thirdly , it is obiected , that in the primitiue Church , part of the Eucharist was carried by a ladde to Serapion an aged man , lying sicke in his bedde . Ansvv. It was indeede the custome of the auncient Church from the very beginning , that the elemēts of bread & wine should be sent by some of the Deacons to the sicke , which were absent from the assembly . And yet neuerthelesse here is no footing for priuate communions . For the Eucharist was only then sent when the rest of the Church did openly communicate ; and such as were then absent onely by reason of sickenes , and desired to bee partakers of that blessed com●union , were to be reputed as pre●ent . Lastly it is obiected , that it was the manner of men and women in former times to carrie part of the Sacramēt home to their houses , and to reserue it till the time of necessitie , as the time of sicknes & such like . Ans. The reseruatiō of the sacrament was but a superstitious practise , though it be ancient . For out of the administration , that is , before it begin , and after it is ended , the sacrament ceaseth to be a sacrament , and the elements to be elements . As for the practise of them that vsed to cramme the Eucharist into the mouth of them that were deceased , it is not only superstitious but also verie absurd . As for the Annoiling of the sicke , that is , the annointing of the bodie , specially the organes or instruments of the senses , that the partie may obtaine the remission of his sinnes , and comfort against all temptations of the deuill in the houre of death ; and strength more easily to beare the pangs of sickenesse and the pangs of death , and be againe restored to his corporall health , if it bee expedient for the saluation of his soule ; it is but a dotage of mans braine , & hath not so much as a shewe of reason to iustifie it . The fifth of Iames is commonly alleadged to this purpose , but the annointing there mentioned is not of the same kinde with this greasie sacrament of the Papists . For that annointing of the bodie was a ceremonie vsed by the Apostles and others , when they put in practise this miraculous gift of healing , which gift is nowe ceased . Secondly , that annointing had a promise that the partie should recouer his health : but this popish annointing hath no such promise , because for the most part the persons thus annointed die afterward without recouerie ; wheras those which were annointed in the primitiue Church alwaies recouered . Thirdly , the auncient annointing serued onely for the procuring of health , but this tendes further to the procuring of remission of sinnes , and strength in temptation . Thus hauing seene the doctrine of the Papists ; I come nowe to speake of the true and right manner of making particular preparation before death , which containes three sorts of duties : one concerning God , the other concerning a mans owne selfe , the third concerning our neighbour . The first concerning God , is to seeke to be reconciled vnto him in Christ , though wee haue beene long assured of his fauour . All other duties must come after in the second place , and they are of little or no effect without this . Nowe this reconciliation must bee sought for and is obtained by a renewing of our former faith and repentance : and they must be renewed on this manner . So soone as a man shall feele any manner of sickenesse to seaze vpon his bodie , hee must consider with himselfe whence it ariseth : and after serious consideration , hee shal find that it comes not by chance or fortune , but by the special prouidence of God. This done , he m●st goe yet further and consider for what cause the Lord should afflict his bodie with any sickenesse or disease . And he shal find by Gods word , that sicknesse comes ordinarily and vsually of sinne . Wherefore is the liuing man sorrowfull ? man suffereth for his sinne . It is true indeede , there bee other causes of the wantes of the bodie , and of sickenesse , beside sinne ; and though they be not knowne to vs : yet they are knowne to the Lord. Hereupon Christ when he sawe a certaine blind man , and was demaunded what was the cause of the blindnesse , answered , neither hath this man sinned nor his parēts , but that the work of God should be shewed on him . Yet wee for our parts , who are to goe not by the secret , but by the reuealed will of God , must make this vse of our sickenes , that it is sent vnto vs for our sinnes . When Christ healed the man sicke of the palsie , he saieth , bee of good comfort , thy sinnes are forgiuen thee : and when he had healed the man by the poole of Bethesda , that had bin sicke thirtie eight yeares , he bids him sinne no more least a worst thing happen vnto him : giuing them both to vnderstand that their sickenesse came by reason of their sinnes . And thus should euery sicke man resolue himselfe . Nowe when wee haue proceeded thus farre , and haue as it were laid our finger vpon the right and proper cause of our sicknes , three things concerning our sinnes must bee performed of vs in sickenesse . First we must make a new examination of our heartes and liues , and say as the Israelites said in affliction , Let vs search and ●ry our waies , and turne againe to the Lord. Secondly we must make a newe confession to God of our new and particular sinnes , as God sends new corrections and chastisements . When Dauid had the hand of God verie heauie vpon him for his sinnes , so as his verie bones and moisture consumed within him , he made confession of them vnto God , and thereupon obtained his pardon , and was healed . The third thing is to make newe praier and more earnest the euer before , with sighes and grones of the spirit , and that for pardon of the same sins , and for reconciliation with God in Christ. In the exercise of these three duties standes the renouation of our faith and repentance whereby they are increased , quickened , and reuiued . And the more sickenesse preuailes and takes place in the bodie , the more should we bee carefull to put them in vre : that spirituall life might increase as temporall life is decaied . When King Ezechias lay sicke , as he thought vpon his death-bed , hee wept as for some other causes so also for his sinnes , and withall he praied God to cast them behind his backe . Dauid made certaine Psalmes when he was sicke , or at the least vpon the occasion of his sickenes , as namely the 6. the 32. the 38. the 39 , &c. & they all are psalmes of repentance : in which we may see howe in distresse of bodie and minde he renewed his faith and repentance , heartely bewailing his sinnes , and intreating the Lord for the pardon of them . Manasses , one that fell from God , and gaue himselfe to many horrible sinnes , when hee was taken captiue and imprisoned in Babylon , he praied to the Lord his God , and humbled himselfe greatly before the God of his fathers , and praied vnto him : and God was intreated of him , and heard his praier , and brought him againe into Ierusalem into his kingdome , and then Manasses knewe that the Lord was God. Nowe looke what Manasses did in this tribulation , the same thing must wee doe in the time of our bodily sickenesse . Here I haue occasion to mention a notorious fault that is very common in this age , euen among such as haue long liued in the bosome of the Church : & that is this . Men nowe a daies are so farre from renuing their faith and repentance , that when they lie sicke and are drawing toward death , they must bee Catechised in the doctrine of faith and repentance , as if they had beene but of late receiued into the Church . Whosoeuer will , but as occasion is offered visit the sicke , shall finde this to bee true which I say . What a shame is this , that when a man hath spent his life and daies in the Church for the space of twentie or thirtie , or fourtie yeares , he should at the verie ende of all and not before , begin to inquire , what faith , and what repentance is , and howe his soule might bee saued . This one sinne argues the great securitie of this age , and the great contempt of God and his worde . Well , let all men hereafter in time to come , be warned to take heede of this exceeding negligence in matters of saluation , and to vse all good meanes before hand , that they may be able in sicknesse and in the time of death to put in practise the spirituall exercises of inuocation and repentance . Nowe if so be it fall out that the sicke partie cannot of himselfe renewe his owne faith and repentance , he must seeke the helpe of others . When the man that was sicke of the dead palsie could not goe to Christ himselfe , hee got others to beare him in his bed ; and when they could not come nere for the multitude they vncouered the roofe of the house and let the bed downe before Christ : euen so , when sicke men can not alone by themselues do the good duties to which they are bound , they must borrowe helpe from their fellowe members ; who are partly by their counsel to put to their helping hand , and partly by their praiers to present them vnto God , and to bring them into the presence of God. And touching helpe in this case , sundrie duties are to bee performed . Saint Iames sets down foure , two wherof concerne the sicke patient , and other two such as be helpers . The first dutie of the sicke man is to send for helpe : where two circumstances must be considered : who must be sent for , and when . For the first Saint Iames saith , Is any sicke among you ? let him call for the elders of the Church . Whereby are meant not onely Apostles and all ministers of the gospell , but others also ( as I take it ) which were men ancient for yeares indued with the spirit of vnderstanding and praier , and had withall , the gift of working miracles and of healing the sicke . For in the primitiue Church this gift was for a time so plentifully bestowed on them that beleeued in Christ , that souldiers cast out deuills , and parents wrought miracles on their children . Hence we may learne , that howesoeuer it be the dutie of the ministers of the word principally to visit and comfort the sicke , yet is it not their dutie alone , for it belongs to them also which haue knowledge of Gods worde , & the gift of praier . Exhort one another ( saith the holy Ghost ) while it is called to daie . And againe , Admonish them that are disordered , and comfort those that are weake . And indeede in equitie it should be the duty of euerie Christian man to comfort his brother in sickenesse . Here wee must needes take knowledge of the common fault of men and women when they come to visit their neighbours and friends they can not speake a work of instruction and comfort , but spend the time in silence , gazing , and looking on : or in vttering wordes to little or no purpose , saying to the sicke partie , that they are verie sorrie to see him in that case , that they would haue him to be of good comfort , but wherein & by what meanes they cannot tell ; that they doubt not but that he shall recouer his health and liue with them still , and be merrie as in former time : that they will pray for him ; whereas all their praiers are nothing els but the Apostles creed , or the ten commandements , and the Lords praier vttered without vnderstanding . And this is the common comfort that sicke men get at the hands of their neighbours when they come vnto them : and all his comes either because mē liue in ignorance of Gods word , or because they falsly thinke that the whole burthen of this dutie lies vpon the shoulders of the minister . The second circumstance is , when the sicke partie must send for the elders to i●struct him and pray for him . And that is in the verie first place of all before any other helpe be sought for . Where the Diuine endes , there the phisition must begin : and it is a verie preposterous course that the Diuine should there begin where the physitian makes an ende . For till helpe be had for the soule , and sinne which is the roote of sicknesse be cured , physicke for the bodie is nothing . Therefore it is a thing much to be disliked , that in all places almost , the physitian is first sent for , and comes in the beginning of the sicknes , and the Minister comes when a man is halfe dead , and is then sent for oftententimes , when the sicke partie lies drawing on and gasping for breath , as though Ministers of the Gospel in these daies were able to worke miracles . The second dutie of the sick party is to confesse his sinnes , as Iames saith , Confesse your sinnes one to another , and pray one for another . It will be said , that this is to bring in againe Popish shrift . Ans. Confession of our sinnes , and that vnto men was neuer denied of any : the question onely is of the manner and order of making confession . And for this cause we must put a great difference betweene Popish shrift , and the confession of which S. Iames speaketh . For he requires onely a confession of that or those sinnes which lie vpon a mans conscience when he is sicke : but the Popish doctrine requireth a particular enumeration of all mans sinnes . Againe , S. Iames enioynes confession onely as a thing necessarie , meete , and conuenient , but the Papists as a thing necessarie to the remission of sinnes . Thirdly , S. Iames permits that confession be made to any man , and by one man to an other mutually ; whereas Popish shrift is made onely to the priest . The second dutie then is , that the sicke partie troubled in mind with the memorie and consideration of any of his sinnes past , or any manner of way tempted by the deuill , shall freely of his owne accord open his case to such as are both able and willing to helpe him , that he may receiue comfort and die in peace of conscience . Thus much of the sicke mans dutie : now follow the duties of helpers . The first is , to pray ouer him , that is , in his presence to pray with him and for him , and by praier to present his very person and his whole estate vnto God. The Prophet Elizeus , the Apostle Paul , and our Sauiour Christ vsed this manner of praying , when they would miraculously restore temporal life : and therfore it is very meete that the same should be vsed also of vs , that we might the better stirre vp our affections in prayer , and our compassion to the sicke when we are about to intreat the Lord for the remission of their sinnes , and for the saluation of their soules . The second dutie of him that comes as an helper , is to annoint the sicke partie with oyle . Now this annointing was an outward ceremonie which was vsed with the gift of healing , which is now ceased : and therefore I omit to speake further of it . Thus much of the dutie which the sick man owes to God : now follow the duties which he is to performe vnto himselfe , and they are twofold : one concernes his soule , the other his bodie . The dutie concerning his soule is , that he must arme & furnish himselfe against the immoderate feare of present death . And the reason hereof is plaine : because howsoeuer naturally men feare thorough the course of their liues more or lesse ; yet in the time of sicknes when death approcheth , this naturall feare bred in the bone will most of all shew it selfe , euen in such sort , as it will astonish the senses of the sicke partie , & sometime cause desperation . Therefore it is necessary that we vse meanes to strengthen our selues against the feare of death . The meanes are of two sorts : practises , and meditations . Practises are two especially . The first is , that the sick man must not so much regard death it selfe as the benefits of God which are obtained after death . He must fixe his mind vpon the consideration of the pangs & torments of death ; but all his thoughts and affections must be set vpon that blessed estate that is enioyed after death . He that is to passe ouer some great & deepe riuer , must not looke downward to the streame of the water : but if he would preuent feare , he must set his foote sure and cast his eie to the banke on the further side : and so must he that drawes neare death , as it were , looke ouer the waues of death and directly fixe the eye of his faith vpon eternall life . The second practise is to looke vpon death in the glasse of the Gospel , and not in the glasse of the law : that is , we must consider death not as it is propounded in the law , and looke vpon that terrible face which the law giueth vnto it ; but as it is set forth in the Gospel . Death in the law is a curse and the downfall to the pit of destruction : in the Gospel it is the entrance to heauen : the law sets forth death as death , the Gospel sets death as no death , but as a sleepe onely : because it speaketh of death as it is altered and changed by the death of Christ ; by the vertue whereof death is properly no death to the seruants of God. When men shall haue care on this manner to consider of death , it will be a notable means to strengthen and stablish them against all immoderate feares and terrours that vsually rise in sicknes . The meditations which serue for this purpose are innumerable , but I will touch onely those which are the most principal & the grounds of the rest : and they are foure in number . The first is borrowed from the speciall prouidence of God ; namely that the death of euery mā , much more of euery child of god , is not onely foreseene , but also foreappointed of God : yea the death of euery man deserued and procured by his sinnes , is laide vpon him by God , who in that respect may be saide to be the cause of euery mans death . So saith Anna , The Lord killeth and maketh aliue . The Church of Ierusalem confessed that nothing came to passe in the death of Christ , but that which the foreknowledge and eternall counsell of God had appointed . And therefore the death also of euery member of Christ is foreseene and ordained by the speciall decree and prouidence of God. I adde further , that the very circumstances of death , as the time when , the place where , the maner how , the beginnings of sicknes , the cōtinuance , and the ende , euery fit in the sicknes and the pangs of death , are particularly set down in the counsell of God. The very hayres of our heads are numbered ( as our Sauiour Christ saith ) and a sparrow lights not on the ground without the will of our heauenly father . Dauid saith excellently , My bones are not hidde from thee , though I was made in a secret place , and fashioned beneath in the earth : thine eyes did see me when I was without forme , for in thy booke were all things written , which in continuance were fashioned , when there was none of them before . And he praies to God to put his teares into his bottle . Now if this be true , that God hath bottles for the very teares of his seruants , much more hath he bottles for their blood , and much more doth he respect and regard their paines and miseries with all the circumstances of sicknes and death . The carefull meditation of this one point is a notable meanes to arme vs against feare and distrust , and impatience in the time of death ; as some examples in this case will easily manifest , I held my tongue and saide nothing , saith Dauid : but what was it that caused this patience in him ? the cause follows in the next wordes : because thou Lord diddest it . And Ioseph saith to his brethren : Feare not , for it was the Lord that sent you before me . Marke here how Ioseph is ariued against impatience and griefe and discontentment by the very consideration of Gods prouidence : and so in the same manner shal we be confirmed against all feares and sorrowes , and say with Dauid , Pretious in the sight of the Lord is the death of his Saints : if this perswasion be once setled in our hearts , that all things in sicknes and death come to passe vnto vs by the prouidence of God , who turnes all things to the good of them that loue him . The second meditation is to be borrowed from the excellent promise that God made to the death of the righteous : which is , Blessed are they that die in the Lord : for they rest from their labours , and their workes follow them . The author of truth that can not lie hath spoken it . Now then let a man but throughly consider this , that death ioyned with reformed life hath a promise of blessednes adioyned vnto it , and it alone will be a sufficient meanes to stay the rage of our affections , and all inordinate feare of death : and the rather , if we mark● wherein this blessednes consists . In death we are indeed thrust out of our old dwelling places , namely these houses of clay and earthly tabernacles of our bodies , wherein we haue made long aboad : but what is the end ? surely that liuing and dying in Christ , we might haue a building giuen of God , that is , an house not made with hands , but eternall in heauens , which is vnspeakable and immortall glorie . If a poore man should be commaunded by a Prince to put off his torne and beggerly garments , and in stead thereof to put on royall and costly robes , it would be a great reioycing to his heart : oh then what ioyfull newes must this he vnto all repentant and sorrowfull sinners , when the King of heauen and earth comes vnto them by death and biddes them lay downe their bodies as ragged and patched garments , and prepare themselues to put on the princely robe if immortalitie ? No tongue can be able to expresse the excellencie of this most blessed and happie estate . The third meditation is borrowed from the estate of all them that are in Christ , whether liuing or dying . He that dieth beleeuing in Christ , dieth not forth of Christ but in him , hauing both his bodie and soule really coupled to Christ according to the tenour of the couenant of grace : and though after death bodie and soule be seuered one from an other , yet neither of them are seuered or disioyned from Christ. The coniunction which is once begun in this life remaines eternally . And therefore though the soule goe from the bodie , and the bodie it selfe rotte in the graue , yet both are still in Christ , both in the couenant , both in the fauour of God as before death , and both shal againe be ioyned togither ; the bodie by the vertue of the former coniunction beeing raised to eternall life . Indeede if this vnion with Christ were dissolued as the coniunction of bodie and soule is , it might be some matter of discomfort and feare , but the foundation and substance of our mysticall coniunction with Christ both in respect of our bodies and soules enduring for euer , must needs be a matter of exceeding ioy and comfort . The fourth meditation is , that God hath promised by his speciall , blessed , & comfortable presence vnto his seruants when they are sick of dying , or any way distressed . When thou passest through the water , I will be with thee ( saith the Lord ) and through the floods that they doe not ouerflow thee : when thou walkest through the very fire , thou shalt not be burnt , neither shal the flame kindle vpon thee . Now the Lord doth manifest his presence three waies : the first is by moderating and lessening the paines and torments of sicknesse and death , as the very wordes of the former promise doth plainly import . Hence it comes to passe that to many men the sorrowes and pangs of death , are nothing so grieuous and troublesome , as the afflictions and crosses which are laid on them in the course of their liues . The second way of Gods presence is by an inward and vnspeakable comfort of the spirit , as Paul saith , We reioyce in tribulation , knowing that tribulation bringeth forth patience , &c. but why is this reioycing ? because ( saith he in the next words ) the loue of God is shed abroad in our hearts by the holy Ghost . Againe , Paul hauing in some grieuous sicknes receiued the sentence of death , saith of himselfe , that , as the sufferings of Christ did abound in him , so his consolation did abound through Christ. Here then we see , that when earthly comforts faile , the Lord himselfe drawes neere the bed of the sicke , as it were , visiting them in his owne person , and ministring vnto them refreshing for their soules : With his right hand he holds vp their heads , and with his left hand he embraceth them . The third meanes of Gods presence is the ministery of his good Angels , whome the Lord hath appointed as keepers and nources vnto his seruants to hold them vp and to beare them in their armes as nources do yong children , and to be as a gard vnto them against the deuill and his angels . And all this is verified specially in sicknes , at which time the holy Angels are not onely present with such as feare God , but readie also to receiue and to carrie their soules into heauen , as appeares by the example of Lazarus . And thus much of the first dutie which a sicke man is to performe vnto himselfe , namely that he must by all meanes possible arme & strengthen himselfe against the feare of death : now followeth the second dutie which is concerning the bodie : and that is that all sicke persons must be careful to preserue health and life till God doe wholly take it away . For Paul saith , None of vs liueth to himselfe , neither doth any die to himselfe : for whether we liue , we liue vnto the Lord , or whether we die , we die vnto the Lord : whether we liue therefore or die we are the Lords . For this cause we may not doe with our liues as we will , but we must reserue the whole disposition thereof vnto God , for whose glorie we are to liue and die . And this temporall life is a most pretious iewell , and as the common saying is , life is very sweete ; because it is giuen man for this ende , that he might haue some space of time wherein he might vse all good meanes to attaine to life euerlasting . Life is not bestowed on vs , that we should spend our daies in our lusts and vaine pleasures , but that we might haue libertie to come out of the kingdome of darknes into the kingdome of grace , and from the bondage of sinne into the glorious libertie of the sonnes of God : and in this respect speciall care must be had of preseruation of life , till God doe call vs hence . In the preseruing of life , two things must be considered : the meanes , and the right vse of the meanes . The means is good and wholsom physick : which , though it be despised of many as a thing vnprofitable and needles , yet must it be esteemed as an ordinance and blessing of God. This appeares , because the spirit of God hath giuen approuation vnto it in the Scriptures . When it was the good pleasure of God to restore life vnto king Ezekias , a lump of drie figs by the prophets appointment was laid to his boile and he was healed . Indeed this cure was in some sort miraculous , because he was made whole in the space of two or three daies , and the third day he went vp to the temple : yet the bunch of figges was a naturall and ordinary medicine or plaister seruing to soften & ripen tumours or swellings in the flesh . And the Samaritane is commended for the binding vp and for the powring in of wine and oyle into the woundes of the man that lay wounded betweene Ierusalem and Ierico . Now this dealing of his was a right practise of physicke : for the wine serued to clense the wound and to ease the pain within : & the oyle serued to supple the flesh & to asswage the pain without . And the prophet Esai seemes to cōmend this physicke , when he saith , From the soole of the foote there is nothing whole therein , but wounds and swellings ; & sores full of corruption : they haue not bin wrapped nor boūd vp , nor mollified with oyle . And whereas God did not command circumcision of children before the eight day , he followed a rule of physicke obserued in all ages , that the life of the child is very vncerten till the first seuen daies be expired , as we may see by the example of the child which Dauid had by Bathsabe which died the seuenth day . And vpon the very same ground heathen men vsed not to name their children before the eight day . Thus then it is manifest that the vse of physicke is lawfull and commendable . Furthermore , that physicke may be well applied to the maintenance of health , special care must be had to make choise of such physitiās as are known to be well learned , and men of experience , as also of good conscience & good religion . For as in other callings , so in this also , there be sundrie abuses which may indanger the liues and the health of men . Some venter vpon the bare inspection of the vrine , without further direction or knowledge of the estate of the sicke , to prescribe and minister as shall seeme best vnto them . But the learned in this facultie doe plainely auouch , that this kind of dealing tendes rather to kill then to cure ; and that sundrie men are indeed killed thereby . For iudgement by the vrine is most deceitfull : the water of him that is sicke of a pestilent feauer euen vnto death , lookes for substance and colour as the water of a whole man : and so doth the water of them that are sicke of a quartane or of any other intermitting feauer ; specially if they haue vsed good diet from the beginning : as also of them that haue the pleuresie , or the inflammation of the lungs , or the Squinancie , oftentimes when they are neare death . Now then considering the waters of such as are at the point of death , appeares as the vrines of haile and sound men , one and the same vrine may foresignifie both life and death , and be a signe of diuers , nay of contrarie diseases . A thin , crude , and pale vrine in them that be in health , is a token of want of digestion ; but in thē that are sicke of a sharpe or burning ague , it betokens the frensie , and is a certen signe of death . Againe , others there be that think it a small matter to make experiments of their deuised medicines vpon the bodies of their patients , whereby the health which they hoped for is either much hindered or much decaied . Thirdly , there be others which minister no physicke at any time , or vse phlebotomie without the direction of iudiciall Astrologie : but if they shall follow this course alwaies , they must needes kill many a man. Put the case that a man full bodied is taken with a pleuresie , the moone beeing in Leone , what must be done ? The learned in this art say , he must presently be let blood : but by Astrologie a stay must be made , till the moone be remooued frō Leo the house of the sun : but by that time the impostume will be so much increased by the gathering togither of the humors , that it can neither be dissolued nor ripened : and by this meanes the sicke partie wanting helpe in time , shall die either by inflammation , or by the consumption of the lungs . Againe , when a man is sicke of the Squinancie , or of the feauer called Synachus , the moone then beeing in the malignant aspects with any of the infortunate planets ( as Astrologers vse to speak ) if letting of blood be deferred till the moone be freed from the foresaid aspects , the partie dies in the meane season . Therefore they are farre wide that minister purgations and let blood no otherwise then they are counselled by the constitution of the starres , whereas it is a farre better course to consider the matter of the disease , with the disposition and ripening of it ; as also the courses and symptomes and crisis thereof . This beeing so , there is good cause that sicke men should as well be carefull to make choise of meete Physitians to whome they might commend the care of their health , as they are carefull to make choise of lawyers for their worldly suits , and Diuines for cases of conscience . Furthermore , all men must here be warned to take heede , that they vse not such meanes as haue no warrant . Of this kind are all charmes or spels , of what wordes soeuer they consist : characters and figures either in paper , wood , or waxe : all amulets and ligatures , which serue to hang about the necke or other parts of the bodie , except they be grounded vpon some good naturall reason ; as white peonie hung about the necke , is good against the falling sicknes : and woolfe-dung tied to the bodie is good against the collicke , not by any inchantment , but by inward vertue . Otherwise they are all vaine and superstitious : because neither by creation , nor by any ordinance in Gods word , haue they any power to cure a bodily disease . For words can doe no more but signifie , and figures can doe no more but represent . And yet neuerthelesse , these vnlawfull and absurd meanes are more vsed and sought for of common people , then good physicke . But it standes all men greatly in hand in no wise to seeke forth to inchanters , and sorcerers , which in deede are but witches and wizzards , though they are commonly called cunning men and women . It were better for a man to die of his sicknes , then to seeke recouery by such wicked persons . For if any turne after such as worke with spirits , and after soothsaiers , to goe an whoring after them , the Lord will set his face against them , and cut them off from among his people . When Achazia was sicke , he sent to Baalzebub to the god of Ekron to know whether he should recouer or no : as the messengers were going , the Prophet Elias met them , and said , Goe and returne to the King which sent you , and say vnto him , Thus saith the Lord , Is it not because there is no God in Israel , that thou sendest to inquire of Baalzebub the god of Ekron ? therefore thou shalt not come downe from thy bed on which thou art gone vp , but shalt di● the death . Therefore such kind of helpe is so farre from curing any paine of sicknes , that it rather doubleth them and fasteneth them vpon vs. Thus much of the meanes of health : now followes the manner of vsing the meanes ; concerning which , three rules must be followed . First of all , he that is to take physicke , must not onely prepare his bodie , as physitians doe prescribe ; but he must also prepare his soule by humbling himselfe vnder the hand of God in his sicknes for his sinnes , and make earnest praier to God for the pardon of them before any medicine come in his bodie . Now that this order ought to be vsed appeares plainely in this , that sicknes springs from our sinnes as from a roote ; which should first of all be stocked vp , that the braunches might more easily die . And therefore Asa commended for many other things , is blamed for this by the holy Ghost , that he sought not the Lord , but to the physitians , and put his trust in them . Oftentimes it comes to passe , that diseases curable in themselues , are made incurable by the sinnes and the impenitencie of the partie : and therefore the best way is for them that would haue ease , when God begins to correct them by sicknes , then also to begin to humble themselues for all their sinnes , and turne vnto God. The second rule is , that when we haue prepared our selues , and are about to vse physicke , we must sanctifie it by the word of God and praier , as we doe our meate and drinke . For by the word we must haue our warrant , that the medicines prescribed are lawfull and good ; and by praier we must intreat the Lord for a blessing vpon them , in restoring of health , if it be the good will of God. The third rule is , that we must carrie in minde the right and proper end of physicke , least we deceiue our selues . We must not therefore thinke that physicke serues to preuent old age or death it selfe . For that is not possible , because God hath set downe that all men shall die and be chaunged . And life consists in a temperature and proportion of naturall heat and radical moisture ; which moysture beeing once consumed by the former heate , is by art vnrepairable ; and therefore death must needes follow . But the true ende of physicke is to continue and lengthen the life of man to his naturall period ; which is when nature , that hath beene long preserued by all possible meanes , is now wholly spent . Now this period , though it can not be lengthened by any skill of man , yet may it easily be shortned , by intemperance in diet , by a drunkennes , and by violent diseases . But care must be had to auoid all such euills , that the litle lamp of corporall life may burne till it goe out of it selfe . For this very space of time is the very day of grace and saluation : and whereas God in iustice might haue cut vs off and haue vtterly destroied vs , yet in great mercie he giues vs thus much time , that we might prepare our selues to his kingdome : which time when it is once spent , if a man would redeeme it with the price of tenne thousand worlds , he can not haue it . And to conclude this point touching physicke , I will here set downe two especiall duties of the Physitian himselfe . The first is , that in the want and defect of such as are to put sicke men in mind of their sinnes , it is a dutie specially cōcerning him , he being a mēber of Christ , to aduertise his patients that they must truly humble themselues , and pray feruently to God for the pardon of all their sinnes : and surely this dutie would be more commonly practised then it is , if all physitians did consider that oftentimes they want good successe in their dealings , not because there is any want in art or good will , but because the partie with whome they deale is impenitent . The second dutie is , when he sees manifest signes of death in his patient , not to depart concealing them , but first of all to certifie the patient thereof . There may be and is too much nicenesse in such concealements , and the plaine trueth in this case knowne , is verie profitable . For when the partie is certaine of his end , it bereaues him of all confidence in earthly things , & makes him put all his affiance in the meere mercie of God. When Ezechias was sicke , the prophet speakes plainely vnto him and saith , Set thine house in order : for thou must die . And what good we may reape by knowing certainly that we haue receiued the sentence of death , Paul sheweth when he saieth , We receiued the sentence of death in our selues , because we should not trust in our selues , but in God which raiseth the dead . Hauing thus seene what bee the duties of the sicke man to himselfe , let vs nowe see what bee the duties which hee oweth to his neighbour ; and they are two . The first is the dutie of reconciliation , whereby he is freely to forgiue all men , and to desire to be forgiuen of all . In the olde testament when a man was to offer a bullocke or lambe in sacrifice to God , he must leaue his offering at the altar , & first go & be reconciled to his brethren , if they had ought against him : much more then must this be done , when we are in death to offer vp our selues , our bodies , and soules , as an acceptable sacrifice vnto god . Quest. What if a man cannot come to the speech of them with whome he would be reconciled ; or if he doe , what if they will not be reconciled ? Ansvv. When any shall in their sicknesse seeke and desire reconciliation , and can not obtaine it , either because the parties are absent , or because they will not relent , they haue discharged their conscience , and God will accept their will for their deed . As put case , a man lying sicke on his death bedde , is at enmitie with one that is then beyond the sea ; so as hee can not possibly haue any speech with him , if he would neuer so faine , howe shall he stay his minde ? why , he must remember that in this case , a will and desire to bee reconciled is reconciliation it selfe . The second dutie is , that those which are rulers and gouernours of others , must haue care and take order that their charges committed to them by God , be left in good estate after their death : and here come three duties to be handled ; the first of the Magistrate , the second of the Minister , the third of the master of the familie . The Magistrates dutie is , before he die to prouide as much as he can , for the godly and peaceable estate of the towne , citie , or common-wealth : and that is done partly by procuring the maintenance of sound religion & vertue , & partly by establishing of the execution of ciuil iustice & outward peace . Examples of this practise in Gods word are these . When Moses was an hundred and twentie yeare olde , and was no more able to goe in and out before the people of Israel , he called them before him , and signified that the time of his departure was at hand , and thereupon tooke order for their wel-fare after his death . And first of all he placed Iosua ouer them in his stead , to be their guide to the promised land : secondly he giues speciall charge to all the people , to bee valiant and couragious against their enemies , and to obey the commandements of God And Iosua followes the same course . For hee calls the people togither , and shews thē that the time of his death is at hand , and giues them a charge to be couragious , & to worship the true God : which done , he endes his daies as a worthie captaine . When king Dauid was to goe the way of al flesh , and lay sicke on his death bedde ; he placed his owne sonne Salomon vpon his throne , and giues him charge , both for maintenance of region , and exequution of iustice . The dutie of ministers whē they are dying is , as much as they can , to cast & prouide for the continuance of the good estate of the Church ouer which they are placed . Consider the example of Peter : I will ( saith hee ) indeauour alwaies , that ye also may be able to haue remembrance of these things after my departure . If this had beene well obserued , there could not haue bin such aboundance of schismes , errors , and heresies as hath beene , and the Church of God could not haue suffered so great hauocke . But because men haue had more care to maintaine personall succession , then the right succession , which stands in the doctrine of the Prophets and Apostles ; therfore wolues haue come into the roomes of faithfull teachers , and the Apostasie of which Paul speakes , hath ouerspread the face of the Church . Thirdly , housholders must set their families in order before they die , as the Prophet Esai saith to Ezechiah , Set thine house in order : for thou must die . For the procuring of good order in the family after death , two things are to bee done . The first concernes this life , and that is to dispose of lands and goods . And that this may bee well and wisely done ; if the Will bee vnmade , it is with godly aduise and counsell to be made in the time of sicknes ; according to the practise of auncient and worthie men . Abraham before his death makes his Will , and giues legacies : so did Isaac ; and Iacob , in whose last will and testamēt are contained many worthie blessings and prophesies of the estate of his children . And Christ our Sauiour when he was vpon the crosse prouided for his mother , specially commending her to his disciple Iohn whom he loued . And indeede this dutie of making a will , is a matter of great weight and importāce : for it cuts off much hatred and contention in families , & staies many suites in law . It is not therefore alwaies a matter of indifferencie , which may bee done or not done , as many falsly think , who vpon blind & sinister respects abstaine from making wills , either because their wealth should not bee knowne , or because they would haue their decaied estate to bee concealed ; or because they feare they shall die the sooner if the will be once made . Now though the making of wills belong to another place and profession , yet so much may be spoken here as the holy ghost hath vttered in the worde : and that I will reduce to certaine rules . The first is , that the will must be made according to the lawe of nature , and the written worde of God , and the good and holesome positiue lawes of that kingdome or countrie whereof a man is a member . The will of God must be the rule of mans will. And therefore the will that is made against any of these , is faultie . The second is , that if goods euill gotten be not restored before , they must euen then be restored by will , or by some other way . It is the practise of couetous men to bequeath their soules when they die to God , & their goods euill gotten to their children & friends ; which in al equitie should be restored to them to whome they belong . Quest. Howe if a mans conscience tell him that his goods bee euill gotten , and hee knowes not where , or to whom to make restitution . Ansvv. The case is common , & the answer is this . When the partie is known whom thou hast wronged , restore to him particularly : if the partie bee vnknowne or dead , restore to his executors or assignes , or to his next kinne ; if there be none , yet keepe not goods euill gotten to thy selfe , but restore to God , that is , in way of recompence and ciuill satisfaction , bestowe them on the Church or common-wealth . The third rule is , that heads of families must principally bestowe their goods vpon their owne children , and them that be of their own kindred . This man ( saith God to Abraham of Eleazar a stranger ) shall not bee thine heire , but the sonne which shall come of thy loynes . And this was Gods commandement to the Israelites , that when any man dies , his sonne should bee his heire , and if hee had no sonne , then his daughter : & if he haue no daughter , then his brethren : and if he haue no brethren , then his fathers brethren : & if there be none , then the next of his kinne whosoeuer . And Paul saith , If ye be sonnes , then also heires : And againe , He that prouides not for his owne , and namly for them of his houshold , is worse then an infidel . Therefore it is a fault for any man to alienate his goods or landes , wholly and finally from his blood and posteritie . It is a thing which the verie lawe of nature it selfe hath condemned . Againe , it is a fault to giue all to the eldest , and nothing in respect to the rest ; as though the eldest were born to be gentlemen , and yonger brethren borne to beare the wallet . Yet in equitie the eldest must haue more then any ; euen because hee is the eldest , and because stockes and families in their persons are to bee maintained ; and because there must alwaies be some that must be fit to doe speciall seruice in the peace of the common-weale , or in the time of warre : which could not bee , if goods should bee equally parted to all . The fourth and last rule is , that no Will is of force till the testatour bee dead , for so long as hee is aliue hee may alter and change it . These rules must bee remembred , because they are recorded in Scripture ; the opening of other points and circumstances belongeth to the profession of the law . The second dutie of the master of the family concerneth the soules of such as be vnder his gouernmēt : and that is to giue charge to them , that they learn , beleeue , and obey the true religion , that is , the doctrine of saluation set downe in the writings of the Prophets and Apostles . The Lord himselfe commends Abraham for this : I know Abraham , saith he , that he will command his sonnes , & his houshold after him , that they keepe the waie of the Lord to doe righteousnes and iudgement . And Dauid giues Salomon on his death bed a most notable and solemne charge , the summe and substance whereof is , to knowe the God of his fathers , and to serue him : which being done , he further commends him to God by praier : for which purpose the 72. psalme was made . This practise of his is to be followed of all . Thus gouernours , whē they shall carefully dispose of their goods , and giue charge to their posteritie touching the worship of God , shall greatly honour God dying as well as liuing . Hitherto I haue intreated of the two-folde preparation which is to goe before death : nowe follows the second part of Dying-wel , namely the disposition in death . This disposition is nothing else but a religious and holy behauiour specially towards God , when wee are in or neere the agonie or pang of death . This behauiour containes three special duties . The first is to die in or by faith . To die by faith is , when a man in the time of death , doeth with all his heart relie himselfe wholly on Gods speciall loue and fauour and mercie in Christ , as it is reuealed in the word . And though their bee no part of mans life voide of iust occasions whereby we may put faith in practise , yet the speciall time of all is the pang of death , when friendes , and riches , and pleasures , and the outward senses , and temporall life , and all earthly helps forsake vs. For thē true faith maketh vs to goe wholly out of our selues , and to despaire of comfort and saluation in respect of any earthly thing ; and with all the power and strength of the heart to rest on the pure mercie of God. This made Luther both thinke and say , that men were best Christians in death . An example of this faith wee haue in Dauid , who when hee sawe nothing before his eies but present death , the people intending to stone him , comforted him at that very instant ( as the text saieth ) in the Lord his God. And this comfort he reaped , in that by faith he applied vnto his owne soule the mercifull promises of God ; as hee testifieth of himself : Remember ( saith he ) the promise made to thy seruant , wherin thou hast caused me to trust . It is my comfort in trouble : for thy promise hath quickened me . Againe , My flesh failed and my heart also , but God is the strength of my heart , and my portion for euer . Now looke what Dauid here did , the same must euery one of vs doe in the like case . When the Israelites in the wildernes were stung with fierie serpents , and lay at the point of death , they looked vp to the brasen serpent which was erected by the appointment of God , and were presently healed : euen so when any man feeles death to drawe neere , and his fiery sting to pierce the heart , he must fixe the eye of a true and liuely faith vpon Christ , exalted & crucified on the crosse , which beeing done , he shall by death enter into eternall life . Nowe because true faith is no dead thing , it must bee expressed by speciall actions ; the principal whereof is Inuocation , whereby either praier or thanksgiuing is directed vnto God. When death had seazed vpon the bodie of Iacob , he raised vp himselfe , and turning his face towards the beds head , leaned on the toppe of his staffe by reason of his feeblenesse , and praied vnto God : which praier of his was an excellent fruite of his faith . Iobs wife in the midst of his affliction saide vnto him to very good purpose , Blesse God and die . I know and grant that the words are commonly translated otherwise , Curse god and die : but ( as I take it ) the former is the best . For it is not like that in so excellent a family , any one person , much lesse a matrone and principall gouernour thereof would giue such lewd and wretched counsell : which the most wicked mā vpon earth hauing no more but the light of nature would not once giue , but rather much abhorre and condemne . And though Iob cal her a foolish woman , yet he doth it not because shee wēt about to perswade him to blaspheme God ; but because shee was of the mind of Iobs friends , and a thought that hee stood too much in a conceit of his owne righteousnes . Nowe the effect and meaning of her counsell is this : Blesse God , that is , husband , no doubt thou art by the extremitie of thine affliction at deaths dore : therefore beginne nowe at length to lay aside the great ouerweening which thou hast of thine owne righteousnes , acknowledge the hand of God vpon thee for thy sinnes , confesse them vnto him giuing him the glorie , pray for the pardon of them and end thy daies . This counsell is very good and to be followed of all : though it may be the applying of it ( as Iob well perceiued ) is mixed with follie . Here it may be alleadged , that in the pangs of death men want their senses and conuenient vtterance , and that therefore they are vnable to pray . Ans. The very sighes , sobbes , and g●ones of a repentant and beleeuing heart are praiers before God , euen as effectuall as if they were vttered by the best voice in the world . Prayer stands in the affection of the heart , the voice is but an outward messenger therof . God looks not vpon the speach but vpon the heart . Dauid saith , God heares the desires of the poore : againe , that he will fulfill the desires of thē that feare him : yea their very teares are loud and sounding praiers in his eares . Againe , faith may otherwise be expressed by the Last words , which for the most part in thē that haue truly serued God , are very excellent & cōfortable and full of grace : some choise examples whereof I will rehearse for instructions sake and for imitation . The last wordes of Iacob were those whereby as a prophet he foretold blessings and curses vpon his children : and the principall among the rest were these , The scepter shall not depart from Iudah , and the lawgiuer from betweene his feete till Shilo come : and , O Lord , I haue waited for thy saluation . The last words of Moses are his most excellent song set downe Deut. 32. and the last words of Dauid were these , The spirit of the Lord spake by me , and his word was in my tongue : the God of Israel spake to me , the strength of Israel , said , Beare rule ouer men , &c. The wordes of Zacharias the sonne of Iehoida , when he was stoned were , The Lord looke vpon it and require it . The last words of our Sauiour Christ when he was dying vpon the crosse , are most admirable , and stored with abundance of spirituall grace . 1. To his father he saith , Father , forgiue them , they know not what they doe . 2. to the thiefe , Verily I say vnto thee , this night shalt thou be with me in Paradise . 3. to his mother , Mother , behold thy son : & to Iohn , behold thy mother . 4. and in his agonie , My God , my God , why hast thou forsaken me . 5. and earnestly desiring our saluation , I thirst . 6. and when he had made perfect satisfaction , It is finished . 7. and when bodie and soule were parting , Father , into thy hands I commend my spirit . The last words of Steuen were , 1. Behold I see the heauens open and the Sonne of man standing at the right hand of God. 2. Lord Iesu receiue my spirit . 3. Lord lay not this sin●e to their charge . Of Polycarpe , Thou art a true God without lying , therefore in all things I praise thee , and blesse thee , and glorifie thee by the eternall God and high Priest Iesus Christ thine onely beloued sonne , by whome and with whome to thee and the holy Spirit , be all glorie now and for euer . Of Ignatius , I care not what kinde of death I die : I am the bread of the Lord and must be ground with the teeth of lyons , that I may be cleane bread for Christ who is the bread of life for me . Of Ambrose , I haue not so led my life amōg you as if I were ashamed to liue : neither doe I feare death , because we haue a good Lord. Of Augustine , 1. He is no great mā that thinks it a great matter that trees and stones fall and mortall men die . 2. Iust art thou , O Lord , and righteous is thy iudgement . Of Bernard , 1. An admonitiō to his brethren that they would ground the anchor of their faith and hope in the safe and sure port of Gods mercie . 2. Because ( saith he ) as I suppose I can not leaue vnto you any choise example of religion , I commend three things to be imitated of you , which I remember that I haue obserued in the race which I haue runne as much as possibly I could . 1. I gaue l●sse heede to mine owne sense and reason then to the sense and reason of other men . 2. When I was hurt , I sought not reuenge on him that did the hurt . 3. I had care to giue offence to no man , and if it fell out otherwise , I tooke it away as I could . Of Zuinglius , when in the fielde he was wounded vnder the chinne with a speare : O what happe is this ? goe to , they may kill my bodie but my soule they cannot . Of Oecolampadius , 1. An exhortation to the ministers of the Church to maintaine the puritie of doctrine , to shewe forth an example of honest and godly conuersation , to bee constant and patient vnder the crosse . 2. Of himselfe , Whereas I am charged to bee a corrupter of the trueth , I weigh it not ; now I am going to the tribunall of Christ and that with good conscience by the grace of god , & there it shall be manifest that I haue not seduced the Church . Of this my saying and contestation , I leaue you as witnesses , and I confirme it with this my last breath . 3. To his children , loue God the father : and turning himselfe to his kinsfolkes : I haue bound you ( saith he ) with this contestation : you ( which they heare and I haue desired ) shall doe your indeauour , that these my childrē may be godly , and peaceable , and true . 4. To his friend comming vnto him , What shall I say vnto you ? Newes , I shal be shortly with Christ my Lord. 5. being asked whether the light did not trouble him , touching his breast , there is light enough , saith hee . 6. he rehearsed the whole 51. psalme with deepe sighes from the bottome of his breast . 7. a little after , Saue me Lord Iesus . Of Luther , My heauenly father , God and father of our Lord Iesus Christ and God of all comfort , I giue thee thank●s that thou hast reuealed vnto me thy sonne Iesus Christ , whome I haue beleeued , whome I haue professed , whome I haue loued , whome I haue praised , whome the Bishoppe of Rome and the whole companie of the wicked persecuteth and reuileth . I praie thee my Lord Iesus Christ receiue my poore soule : my heauenly father , though I bee taken from this life , and this bodie of mine is to he laid downe , yet I knowe certainely that I shall remaine with thee for euer , neither shall any be able to pull me out of thy hand . Of Hooper , O Lord Iesus sonne of Dauid haue mercie on me & receiue my soule . Of Annas Burgius , Forsake me not O Lord , least I forsake thee . Of Melācthon , If it be the will of God , I am willing to die , and I beseech him that he will graunt me a ioyfull departure . Of Caluine , 1. I held my tongue , because thou Lord hast done it . 2. I mourned as a doue . 3. Lord thou grindest me to powder , but 〈◊〉 sufficeth me because it is thine hand . Of Peter Martyr , that his bodie was weake , but his mind was well : that he acknowledged no life or saluation but onely in Christ who was giuen of the father to be a redeemer of mankind : and when hee had confirmed this by testimonie of Scriptur● , he added : This is my faith in which I will die : and God will destroy them that teach otherwise . This done , he shooke hands with all and said , Farewell my brethren and deare friends . It were easie to quote more examples , but these few may be in stead of many : and the summe of all that godly men speake , is this . Some inlightened with a propheticall spirit foretell things to come , as the Patriarkes Iacob and Ioseph did : and there haue bin some which by name haue testified who should verie shortly come after them , and who should remaine aliue , and what should be their condition : some haue shewed a wonderfull memorie of things past , as of their former life , and of the benefits of God ; and no doubt it was giuen them to stirre vp holy affections and thanksgiuing to God ; some againe rightly iudging of the change of their present estate for a better , doe reioyce exceedingly that they must be translated from earth to paradise : as Babylas Martyr of Antioch when his head was to be chopped off , Returne ( saith he ) O my soule vnto thy rest : because the Lord hath blessed thee : because thou hast deliuered my soule from death , mine eies from teares , and my foote from falling , I shall walke before thee Iehoua in the land of the liuing . And some others speake of the vanitie of this life , of the imagination of the sorrowes of death , of the beginnings of eternall life , of the comfort of the holy Ghost which they feele , of their departure vnto Christ. Quest. What must we thinke if in the time of death such speeches be wanting ; and in the stead thereof idle talke be vsed . Ans. Wee must consider the kind of sicknes whereof men die , whether it be more easie or violent : for violent sicknes is vsually accompanied with frensies , and with vnseemely motions and gestures , which wee are to take in good part euen in this regard , because we our selues may be in the like case . Thus much of the first dutie which is to die in faith : the second is to die in obedience : otherwise our death cannot bee aceeptable to God , because wee seeme to come vnto God of feare and constraint as slaues to a master , & not of loue as children to a father . Nowe to die in obedience is , when a man willing and readie and desirous to goe out of this worlde whensoeuer God shall call him , and that without murmuring or repining , at what time , where , and whē it shall please god . Whether we liue or die , saith Paul , we do it not to our selues but vnto God ; and therefore mans dutie is to bee obedient to God in death as in life . Christ is our example in this case , who in his agonie praied , Father , let this cup passe from me , yet with a submission , not my will but thy will be done : teaching vs in the very pangs of death to resigne our selues to the good pleasure of God. When the prophet told king Ezechiah of death , presently without all manner of grudging or repining he addressed himselfe to praier . We are commanded to present our selues vnto God as free-will offerings , without any limitation of time , and therefore as well in death as in life . I conclude then that we are to make as much conscience in performing obedience to God in suffering death , as we do of any cōsciēce in the course of our liues . The third dutie is to render vp our soules into the handes of God , as the most faithfull keeper of all . This is the last dutie of a Christian , and it is prescribed vnto vs in the example of Christ vpon the crosse , who in the very pangs of death when the dissolution of bodie and soule drew on said , Father , into thy hands I commend my spirit , and so gaue vp the ghost . The like was done by Steuen , who when he was stoned to death , said , Lord Iesus receiue my spirit . And Dauid in his life time being in danger of death vsed the very same words that Christ vttered . Thus we see what be the duties which we are to performe in the very pāgs of death , that we may come to eternall life . Some man will happily say , if this be all to die in faith and obedience and to surrender our soules into Gods hād , we will not greatly care for any preparation before hand , nor trouble our selues much about the right manner of dying well : for we doubt not , but that when death shall come , we shall be able to perform all the former duties with ease . Ans. Let no man deceiue himselfe by any false perswasion , thinking with himselfe that the practise of the foresaid duties is a matter of ease : for ordinarily they are not , neither can they be performed in death , vnles there bee much preparation in the life before . Hee that will die in faith must first of all liue by faith : and there is but one example in all the bible of a man dying in faith that liued without faith ; namely , the theife vpon the crosse . The seruants of God that are endued with great measure of grace doe very hardly beleeue in the time of affliction . Indeede when Iob was afflicted he said , Though the Lord kill me , yet will I trust in him : yet afterward , his faith being ouercast with a cloud , he saith , that God was become his enemie , and that he had set him as a marke to shoot at : and sundry times his faith was oppressed with doubting and distrust . How then shall they that neuer liued by faith nor inured themselues to beleeue , bee able in the pang of death to rest vpon the mercie of God. Againe , hee that would die in obedience , must first of all lead his life in obedience : he that hath liued in disobedience can not willingly and in obedience appeare before the iudge when he is cited by death the sergeant of the Lord : he dies indeede , but that is vpon neces●itie , because hee must yeelde to the order and course of nature as other creatures do . Thirdly , he that would surrender his soule into the hands of God must be resolued of two things ; the one is that God can ; the other is , that God will receiue his soule into heauen and there preserue it till the last iudgement . And none can be resolued of this , except he haue the spirit of God to certifie his conscience that hee is redeemed , iustified , sanctified by Christ , and shall be glorified . He that is not thus perswaded , dare not render vp and present his soule vnto God. When Dauid said , Lord into thy hands I commend my spirit ; what was the reason of this boldnesse in him ? surely nothing els but the perswasion of faith , as the next words import : for thou hast redeemed mee , O Lord God of trueth . And thus it is manifest , that no man ordinarily can performe these duties dying , that hath not performed them liuing . This beeing so , I doe againe renewe my former exhortation , beseeching you that ye would practise the duties of preparatiō in the course of your liues , leading them daily in faith and obedience , and from time to time commending our soules into the hand of God , & casting all our works vpon his prouidence . They which haue done this , haue made most happie & blessed ends . Enoch by faith walked walked with God , as one that was alwaies in his presence , leading an vpright and godly life , and the Lord tooke● him away that hee should not see death . And this which befell Enoch , shall after a sort befall them also that liue in faith and obedience : because death shall bee no death but a sleepe vnto them , and no enemie but a friende to bodie and soule . On the contrarie let vs consider the wretched and miserable endes of them that haue spent their daies in their sinnes without keeping faith and good conscience . The people of the olde worlde were drowned in the floode : the filthie Sodomites and Gomorrheans were destroyed with fire from heauen : Dathan and Abiram with the companie of Core swallowed vp of the earth , Core himself ( as it seemes a by the text ) beeing burnt with fire : wicked Saul and Achitophel and Iudas destroy themselues . Herod is eaten vp of wormes and gaue vp the ghost : Iulian the Apostata smitten with a dart in the fielde , died casting vp his blood into the aire and blaspheming the name of Christ. Arius the hereticke died vpon the stoole scouring foorth his verie entralls . And this veri● age affoards store of like examples . Hof●meister a great Papist , as he was going to the councill of Ralisbone to dispute against the defenders of the gospell , was suddenly in his iourney preuented by the hand of God , and miserably died with horrible roaring , and crying out in the vniuersity of Louaine . Guarlacus a learned Papist falling sicke , when he perceiued no way with him but death , he sel into a miserable agony and perturbation of spirit , crying out of his sins● howe miserably he had liued , and that he was not able to abide the iudgement of God , and so casting out wordes of miserable desperation said , his sinnes were greater then they could be pardoned , and in that desperation ended his daies . Iacobus Latromus of the same Vniuersitie of Louaine after that hee had beene at Bruxels , and there thinking to doe a great act against Luther and his fellowes , made an oration before the Emperour so foolishly and ridiculously that he was laughed to scorne almost of the whole court : then returning from thence to Louaine againe , in his publike lecture hee fell into open madnesse , vttering such words of desperation and blasphemous impietie , that other diuines which were present , were faine to carrie him away as he was rauing , & to shut him into a close chamber . From that time to his verie last breath , hee had neuer any thing else in his mouth , but that he was damned & reiected of god , and that there was no hope of saluation for him , because that wittingly and against his knowledge he withstood the maniest truth of Gods word . Crescentius the Popes Legate and vicegerent in the Council of Trent was ●itting all the daie long vntill darke night in writing of letters to the Pope : after his labour when night was come , thinking to refresh himselfe , he began to rise , and at his rising , behold there appeared to him a mightie blacke dogge of an huge bignesse , his eies flaming with fire , and his eares hanging low down wel neere to the ground , which began to enter in and straight to come towards him , & so to couch vnder the boord . The Cardinall not a little amased at the sight thereof , somewhat recouering himselfe called to his seruants which were in the outward chamber next by , to bring in a candle and to seek for the dogge . But when the dogge could not bee found there , nor in any other chamber about , the Cardinall thereupon stricken with a sudden conceit of minde immediately fell into such a sickenes whereof his Phisitians which he had about him could not with all their industrie and cunning cure him : and thereupon he died . Steuen Gardiner , when a certaine bishop came vnto him and put him in minde of Peter denying his master , answered again that he had denied with Peter , but neuer repented with Peter , & so ( to vse M. Foxes words ) stinkingly & vnrepentantly died . More examples might be added but these shall suffice . Againe , that wee may bee further induced to the practise of these duties , let vs call to minde the vncertaintie of our daies : though we now liue , yet who can say that hee shall bee aliue the next daie● or the next houre . No man hath a lease of his life . Nowe marke , as death leaues a man , so shall the last iudgement find him : and therfore if death take him away vnprepared , eternal damnation followes without recouerie . If a theife bee brought from prison either to the barre to be arraigned before the iudge , or to the place of exequ●tion , he will bewaile his misdeameanour past , and promise all reformation of life ; so be it , he might be deliuered , though he be the most arrant theefe that euer was . In this case we are as fellons or theeues : for we are euery day going to the barre of Gods iudgement , there is no stay nor standing in the way , euen as the shippe in the sea continues on his course day and night whether the marriners be sleeping or waking : therefore let vs all prepare our selues and amend our liues betime , that in death we may make a blessed ende . Ministers of the Gospel doe daily call for the performance of this dutie : but where almost shall we finde the practise and obedience of it in mens liues and conuersations ? Alas , alas , to lend our eares for the space of an houre to heare the will of God is common : but to giue heart and hand to doe the same , is rare . And the reason hereof is at hand : we are all most grieuous sinners , and euery sinner in the tearmes of Scripture is a foole : and a principall part of this follie is to care for the things of this world , and to neglect the kingdome of heauen , to prouide for the bodie and not for the soule , to cast and forecast how we may liue in wealth and honour and ease , and not to vse the last forecast to die well . This folly our Sauiour Christ noted in the rich man that was carefull to inlarge his barnes , but had no care at all for his ende or for the saluation of his soule . Such an one was Achitophel , who ( as the Scripture tearmes him ) was as the very oracle of God for counsell , beeing a man of great wisdome and forecast in the matters of the common-wealth , and in his owne priuate worldly affaires : and yet for all this he had not so much as common sense and reason , to consider how he might die the death of the righteous , and come to life euerlasting . And this follie the holy Ghost hath noted in him . For the text saith , when he saw that his counsell was despised , he sadled his asse , and arose and went home into his citie , and put his houshold in order , and went and hanged himselfe . And the fiue foolish virgins contented themselues with the blasing lamps of a bare profession , neuer seeking for the horne of lasting oyle of true and liuely faith , that might furnish and trimme that lampe both in life & death . But let vs in the feare of God , cast off this damnable folly , first of all seeking the kingdome of God and his righteousnes , and leading our liues in faith and obedience , that we may die accordingly . And thus much of the first point of doctrine , namely that there is a certen way whereby a man may die well : now I come to the second . Whereas therefore Salomon saith that the day of death is better then the day of birth , we are further taught that such as truly beleeue thēselues to be the children of God , are not to feare death ouermuch . I say ouermuch ; because they must partly feare it , & partly not . Feare it they must for two causes : the first , because death is the destruction of humane nature in a mans owne selfe and others : & in this respect Christ feared it without sinne : and we must not feare it otherwise then we feare sicknes and pouertie , and famine , with other sorrowes of bodie and mind , which god wil not haue vs to despise or lightly regard , but to feele with some paine , because they are corrections and punishments for sinne . And he doth therefore lay vpon vs paines and torments , that they may be feared and eschewed : and that by eschewing them we might further learne to eschew the cause of them , which is sinne ; and by experience in feeling of paine , acknowledge that God is a iudge and enemie of sinne , and is exceeding angrie with it . The second cause of the feare of death , is the losse of the Church or Commonwealth , when we or others are depriued of them which were indeede or might haue bin an helpe , stay , and comfort to either of them , and whose death hath procured some publike or priuate losse . Againe , we are not to feare death , but to be glad of it , and that for many causes . First of all , in it we haue occasion to shew our subiection and obedience which we owe vnto God , when he calls vs out of this world , as Christ saide , Father , not my will but thy will be done . Secondly , all sinne is abolished by death , and we then cease to offend God any more as we haue done . Thirdly , the dead bodie is brought into a better condition then euer it was in this life , for by death it is made insensible , and by that meanes it is freed from all the miseries and calamities of this life ; and it ceaseth to be either an actiue or passiue instrument of sinne , whereas in the life time it is both . Fourthly , it giues the soule passage to rest , life , and celestiall glorie , in which we shall see God as he is , perfectly know him , and praise his name for euer , keeping without intermission an eternall sabbath , therefore Paul saith , I desire to be dissolued and be with Christ , for that is best of all . Fifthly , God exequutes his iudgements vpon the wicked , and purgeth his Church by death . Now in all these respects godly men haue cause not to feare and sorrow , but to reioyce in their owne death , and the death of others . Thirdly , if the day of death be so excellent , yea a day of happines , then it is lawfull to desire death , and men doe not alwaies sinne in wishing for death . Paul saith , I desire to be dissolued : and againe , O miserable man , who shall deliuer me from this bodie of death ? Yet this desire must not be simple , but restrained with certaine respects ; which are these . First death must be desired so far forth as it is a meanes to free vs from the corruption of our nature ; secondly as it is a meanes to bring vs to the immediate fellowship of Christ and God himselfe in heauen : thirdly death may be lawfully desired in respect of the troubles and miseries of this life , two caueats beeing obserued ; the first , that this desire must not be immoderate : the second , it must be ioyned with submission and subiection to the good pleasure of God. If either of these be wanting , the desire is faultie ; and therefore Iob , and Ieremie , and Ionas failed herein , because they desired death beeing carried away with impatience . On the contrarie also a man may desire a continuance of life . Ezechias praied and desired to liue , when he heard the message of present death , that he might doe seruice to God. And Paul desired to liue in regard of the Philippians , that he might further their faith● though in regard of himselfe to die was aduantage to him . Lastly , if death ioyned with reformation of life be so blessed , then the death of the vnbeleeuing and vnrepentant sinner is euery way cursed & most horrible . Reasons are these . First , it is the destruction of nature , and the wages of sinne . Secondly , in it there is no comfort of the spirit to be found , no mitigation of paine , and no good thing that may counter●aile the miseries thereof . Thirdly , that which is the most fe●reful thing of all , bodily death is the beginning os eternall death , desperation , and infernall torment , without hope of deliuerance . Therefore as I began so I end , haue care to liue well , and die well . FINIS . An addition , of things that come to my minde afterward . THe last combat with the deuill in the pang of death , is oftentimes most dangerous of all . For then he will not vrge men to desperation , knowing that by this meanes he shall stirre them vp to resist him : but he labours with them that they would not resist him when he assaults them , and by this means he indeauours to extinguish hope . And this is not done in any other temptation in which faith or hope alone are impugned , whereas in this they are both impugned togither . This must be thought vpon , for when the deuills temptation is , not to resist his temptation ; it is most deceitful of all : and it is more easie to ouercome the enemie that compells vs to fight , then him that disswades vs from it . The temptation of M. Iohn Knox in the time of his death is worth the marking . He lay on his death-bedde silent for the space of foure houres , very often giuing great sighes , sobbes , and grones , so as the standers by well perceiued that he was troubled with some grieuous temptation : and when at length he was raised in his bedde , they asked him how he did , to whome he answered thus : that in his life time he had indured many combats and conflicts with Sathan , but that now most mightily the roaring lyon had assaulted him often ( said he ) before he set my sinnes before mine eyes ; often he vrged me to desperation , often he laboured to intangle me with the delights of the world , but beeing vanquished by the sword of the spirit , which is the word of God , he could not preuaile . But now he assaults me another way : for the wily serpent would perswade me that I shall merit eternall life for my fidelitie in my ministerie . But blessed be God which brought to my mind such Scriptures wherby I might quench the fierie darts of the deuill , which were , What hast thou that thou hast not receiued : and , By the grace of God , I am that I am : and , not I but the grace of God in me : and thus beeing vanquished he departed . When thou art tempted of Satan and sees no way to escape , euen plainely close vp thine eyes , and answer nothing , but commend thy cause to God. This is a principall point of Christian wisdom which we must follow in the houre of death . If thy flesh tremble and feare to enter into another life , and doubt of saluation ; if thou yeeld to these things , thou hurtest thy selfe : therefore close thine eyes as before , and say with S. Stephen , Lord Iesus into thy hands I commend my spirit , and then certenly Christ will come vnto thee with all his Angels and be the guider of thy way . Luther . A DECLARATION OF THE TRVE MANNER OF KNOVVING Christ crucified . Galat. 6.14 . God forbid that I should reioyce but in the Crosse of our Lord Iesus Christ , &c. PRINTED BY IOHN LEGAT , PRINTER to the Vniuersitie of Cambridge . 1600. To the Reader . IT is the common sinne of men at this day , and that in the very places of learning , that Christ crucified is not knowne as he ought . The right knowledge of whome , is not to make often mention of his death and passion , and to call him our Sauiour , or to handle the whole mysterie of God incarnate soundly and learnedly , though that be a worthie gift of God : but first of all , by the consideration of the passion to be touched with an inward and a liuely feeling of our sinnes , for which our Redeemer suffered the pangs of hell , and to grow to a through dislike of our selues and our liues past for them , and from the groūd of the heart to purpose a reformation and a conformitie with Christ in all good duties that concerne man : secondly in the Passion , as in a myrrour , to behold and in beholding to labour to comprehend the length , the breadth , the height , the depth of the loue of the Father that gaue his owne deare Sonne to death , and the goodnes of the Sonne that loued his enemies more then himselfe , that our hearts might be rooted and grounded in the same loue , and be further inflamed to loue God againe . To further this true manner of knowing Christ crucified , I haue penned these few lines , read them at thy leisure , and haue care to put them in practise : otherwise , thou art but an enemie of the crosse of Christ , though thou professe his name neuer so much . Ian. 3. 1596. W. Perkins . Of the right knowledge of Christ crucified . IT is the most excellent and worthy part of diuine wisdome to know Christ crucified . The Prophet Esai saith , The knowledge of thy righteous seruāt , that is , Christ crucified , shall iustifie many . And Christ himselfe saith , This is life eternall to know thee the onely God , and whome thou hast sent Iesus Christ. And Paul saith , I haue decreeed to know nothing among you but Iesus Christ and him crucified . Againe , God forbid that I should reioyce in any thing but in the crosse of our Lord Iesus Christ. Again , I thinke all things but losse for the excellent knowledge sake of Christ Iesus my Lord , and doe iudge them but dung that I might win Christ. In the right way of knowing Christ crucified , two points must be considered : one , how Man for his part is to know Christ ; the other , how he is to be knowne of man. Touching the first : Man must know Christ not generally and confusedly , but by a liuely , powerfull , and operatiue knowledge : for otherwise the deuils themselues know Christ. In this knowledge three things are required . The first is notice or consideration , whereby thou must conceiue in minde , vnderstand , and seriously bethinke thy selfe of Christ as he is reuealed in the historie of the Gospel , and as he is offered to thy particular person in the ministerie of the word and Sacraments . And that this consideration may not be dead and idle in thee , two things must be done : first thou must labour to feele thy selfe to stand in neede of Christ crucified , yea to stand in excessiue neede euen of the very least drop of his blood , for the washing away of thy sinnes . And vnlesse tho● throughly feelest thy selfe to want all that goodnes and grace that is in Christ , and that thou euen standest in extreame neede of his passion , thou shalt neuer learne or teach Christ in deede and truth . The second thing is , with the vnderstanding of the doctrine of Christ to ioyne thirsting , whereby man in his very soule and spirit longs after the participation of Christ , and saith in this case as Sampson said , Giue me water , I die for thirst . The second part of knowledge is application , whereby thou must know & beleeue not onely that Christ was crucified , but that he was crucified for thee , for thee , I say , in particular . Here two rules must be remembred and practised . One , that Christ on the crosse was thy pledge and suretie in particular , that he then stood in thy very roome and place in which thou thy selfe in thine owne person shouldest haue stood : that thy very personall and particular sinnes were imputed and applied to him ; that he stoode guiltie as a malefactour for them , and suffered the very pangs of hell , and that his sufferings are as much in acceptation with God , as if thou haddest borne the curse of the law in thine owne person eternally . The holding and beleeuing of this point is the very foundation of religion as also of the Church of God. Therefore in any wise be carefull to applie Christ crucified to thy selfe : and as Elizeus when he would reuiue the childe of the Shunamite , went vp and lay vpon him , and put his mouth vpon his mouth , and his hands vpon his hands , & his eyes vpon his eyes , and stretched himselfe vpon him : euen so , if thou wouldest be reuiued to euerlasting life , thou must by faith as it were set thy selfe vpon the crosse of Christ , and applie thy handes to his hands , thy feete to his feete , and thy sinnefull heart to his bleeding heart , and content not thy selfe with Thomas to put thy finger into his side , but euen diue and plunge thy selfe wholly both bodie and soule into the woundes and blood of Christ. This will make thee to crie with Thomas , and say , My Lord , my God ; and this is to be crucified with Christ. And yet doe not content thy selfe with this , but by faith also descend with Christ from the crosse to the graue , and burie thy selfe in the very buriall of Christ : and then looke as the dead souldier tumbled into the graue of Elizeus was made aliue at the very touching of his bodie ; so shalt thou by a spirituall touching of Christ dead and buried ; be quickned to life euerlasting . The second rule is , that Christ crucified is thine , beeing really giuen thee of God the father , euen as truly as houses and land are giuen of earthly fathers to their children : this thou must firmely hold and beleeue ; and hence is it that the benefits of Christ are before God ours indeede for our iustification and saluation . The third point in liuely knowledge is , that by all the affections of our hearts we must be carried to Christ , and as it were transformed into him . Whereas he gaue himselfe wholly for vs , we can doe no lesse then bestow our hearts vpon him . We must therefore labour aboue all , following the Martyr Ignatius , who said that Christ his loue was crucified . We must value him at so high a price , that he must be vnto vs better then ten thousand worldes : yea all things which we enioy must be but as drosse and dung vnto vs in respect of him . Lastly , all our ioy , reioycing , comfort , and confidence must be placed in him . And that thus much is requisite in knowledge , it appeares by the common rule of expounding Scripture , that words of knowledge implie affection . And indeede it is but a knowledge swimming in the braine , which doth not alter and dispose the affections and the whole man. Thus much of our knowledge . Now follows the second point , how Christ is to be knowne . He must not be knowne barely as God , or as man , or as a Iew borne in the tribe of Iudah , or as a terrible and iust iudge , but as he is our Redeemer and the very price of our redemption : and in this respect he must be considered as the common Treasurie and storehouse of Gods Church , as Paul testifieth when he saith , In him are all the treasures of knowledge and wisdome hid : and againe , Blessed be God , which hath blessed vs with all spirituall blessings in Christ. And S. Iohn saith , that of his fulnesse we receiue grace for grace . Here then let vs marke that all the blessings of God , whether spirituall or temporall , all I say without exception are conuaied vnto vs from the Father by Christ : and so they must be receiued of vs and no otherwise . That this point may be further cleared , the benefits which we receiue from Christ are to be handled , and the manner of knowing of them . The benefits of Christ are three , his Merit , his Vertue , his Example . The merit of Christ , is the value and price of his death and Passion , whereby any man is perfectly reconciled to god . This recōciliation hath two parts , Remission of sinnes , and acceptation to life euerlasting . Remission of sinnes , is the remoouing , or the abolishing both of the guilt and punishment of mans sinnes . By guilt I vnderstand a subiection or obligation to punishmēt , according to the order of diuine iustice . And the punishment of sinne is the malediction or curse of the whole lawe , which is the suffering of the first and second death . Acceptation to life euerlasting , is a giuing of right and title to the kingdome of heauen , and that for the merit of Christs obedience imputed . Now this benefit of reconciliation must be knowne not by conceit and imagination , nor by carnall presumption ; but by the inward testimonie of Gods spirit certifying our consciences thereof , which for this cause is called the spirit of Reuelation . And that we may attaine to infallible assurance of this benefit , we must call to mind the promises of the gospel touching remission of sinnes and life euerlasting : this beeing done , we must further striue and indeauour by the assurance of Gods spirit to apply them to our selues , and to beleeue that they belong vnto vs ; and we must also put our selues often to all the exercises of inuocatiō and true repentance . For in and by our crying vnto heauen to God for recōciliation , comes the assurance thereof , as Scriptures and Christian experience makes manifest . And if it so fall out , that any man in temptation apprehend and feele nothing but the furious indignation and wrath of God , against all reason and feeling he must hold to the merit of Christ , and knowe a point of religion hard to be learned , that God is a most louing father to thē that haue care to serue him euen at that instant when he shewes himselfe a most fierce and terrible enemie . From the benefit of reconciliation proceede foure benefits . First , that excellent peace of God that passeth all vnderstanding , which hath sixe parts . The first is , peace with God & the blessed Trinitie . Rom. 5.1 . Being iustified we haue peace with God. The second , peace with the good angels , Ioh. 1. 51. Ye shall see the Angels of God ascending and descending vpon the sonne of man. And that Angels like armies of souldiers in campe about the seruants of God , and as nources beare them in their armes that they bee neither hurt by the deuill and his angels , nor by his instruments , it proceedes of this that they beeing in Christ are partakers of his merits . The third is , peace with all such as feare God and beleeue in Christ. This Esai foretold when hee saide , that the woolfe shall dwell with the lambe , and the leopard with the kidde , and the calfe and the lyon and a fatte beast togither , and that a little child should lead them , &c. 11. v. 6. The fourth is , peace with a mans owne selfe , when the conscience washed in the blood of Christ , ceaseth to accuse , and terrifie : and when the will , affections , and inclinations of the whole man are obedient to the mind enlightned by the spirit & word of God , Coloss. 3. Let the peace of God rule in your hearts . The fifth is , peace with enemies and that two waies . First , in that such as beleeue in Christ , seeke to haue peace with all men , hurting none but doing good to all : secondly , in that God restraines the malice of the enemies , and inclines their hearts to be peaceable . Thus God brought Daniel into loue and fauour with the chiefe of the Eunuches . The last is , peace with all creatures in heauen and earth , in that they serue for mans saluation . Psal. 91.13 . Thou shalt walke vpon the lyon & the Aspe : the yong lyon & the dragō shalt thou tread vnder foot . Hos. 2.18 . And in that day will I make a couenant for them with the beasts of the field , and with the foules of heauen . Now this benefit of peace is knowne partly by the testimonie of the spirit , and partly by a daily experience thereof . The second benefit is a recouerie of that right and title , which man hath to all creatures in heauen and earth , and all temporall blessings ; which right Adam lost to himselfe and euery one of his posteritie . 1. Cor. 3.22 . Whether it be the world , or life , or death : whether they be things present , or things to come , all are yours . Nowe the right way of knowing this one benefit is this . When God vouchsafeth meate , drinke , apparell , houses , lands , &c. we must not barely cōsider them as blessings of God , for that very heathen men , which knowe not Christ can doe : but we must acknowledge and esteeme them as blessings proceeding from the special loue of god the father , wherby he loues vs in Christ : and procured vnto vs by the merit of Christ crucified : and we must labour in this point to be setled and perswaded : and so oft as we see and vse the creatures of God for our owne benefit , this point should come to our mindes . Blessings conceiued apart from Christ are misconceiued : whatsoeuer they are in themselues they are no blessings to vs but in and by Christs merit . Therefore this order must be obserued touching earthly blessings : first we must haue part in the merit of Christ , and then secondly by meanes of that merit , a right before God and comfortable vse of the things wee enioy . All men that haue and vse the creatures of God otherwise , as gifts of God but not by Christ , vse thē but as flat vsurpers and theeues . For this cause it is not sufficient for vs generally & confusedly to knowe Christ to bee our redeemer , but wee must learne to see , knowe , and acknowledge him in euery particular gift and blessing of God. If men vsing the creatures of meate and drinke ; could , when they behold them , withall by the eie of faith beholde in them the merit of Christs passion , there would not be so much excesse and riot , so much ●urfetting and drunkennes , as there is : and if men could consider their houses and lands , &c. as blessings to them & that by the fountaine of blessing the merits of Christ , there should not be so much fraud and deceit , so much iniustice and oppression in bargaining as there is . That which I haue now said of meates , drinkes , apparell , must likewise bee vnderstood of gentrie and nobilitie , in as much as noble-birth without newe birth in Christ is but an earthly vanitie : the like may be said of phisicke , sleepe , health , libertie , yea of the very breathing in the ayre . And to go yet further : in our Recreations Christ must be knowne . For al recreation stands in the vse of things indifferent : and the holy vse of all things indifferent , is purchased vnto vs by the blood of Christ. For this cause it is very meete that Christian men and women should with their earthly recreations ioyne spirituall meditation of the death of Christ ; and from the one take occasion to bethinke themselues of the other . If this were practised , there should not bee so many vnlawefull sports and delights , and so much abuse of lawfull recreation as there is . The third benefit is , that al crosses , afflictions , and iudgements whatsoeuer , cease to be curses and punishments to them that are in Christ , and are onely meanes of correction or triall , because his death hath taken away not some few parts , but , all and euery part of the curse of the whole lawe . Nowe in all crosses , Christ is to be known of vs on this manner . We must iudge of our afflictions as chastisements or trials , proceeding not from a reuenging iudge , but from the hand of a bountiful and louing father ; and therefore they must be conceiued in and with the merit of Christ ; and if we doe otherwise regard them , we take them as curses and punishments of sinne . And hence it followes that subiection to Gods hand in all crosses , is a marke and badge of the true Church . The last benefit is , that death is properly no death , but a rest or sleepe . Death therefore must be knowne and considered not as it is set foorth in the lawe but as it is altered and changed by the death of Christ : and when death comes , wee must then looke vpon it through Christs death , as through a glasse : and thus it will appeare to be but a passage from this life to euerlasting life . Thus much of the merit of Christ crucified . Now follows his vertue which is the power of his godhead , whereby he creates newe hearts in all them that beleeue in him , and makes them newe creatures . This vertue is double : the first is the power of his death , whereby he freed himselfe from the punishment and imputation of our sinnes : and the same vertue serueth to mortifie and crucifie the corruptions of our mindes , wills , affections , euen as a corasiue doeth wast and consume the rotten and dead flesh in any part of mans bodie . The second , is the vertue of Christs resurrection , which is also the power of his Godhead , whereby he raised himselfe from death to life : & the verie same power serueth to raise those that belong to Christ , from their sinnes in this life , and from the graue in the daie of the last iudgement . Now the knowledge of this double vertue must not be onely speculatiue , that is , barely conceiued in the braine , but it must be experimentall : because we ought to haue experience of it in our hearts and liues , and we should labour by all meanes possible to feele the power of Christs death killing and mortifying our sinnes , and the vertue of his resurrection in the putting of spirituall life into vs , that we might be able to say that we liue not but that Christ liues in vs. This was one of the most excellent and principall things which Paul sought for , who saith , I haue counted all things losse and do iudge them to be dung , that I may knowe him and the vertue of his resurrection . Phil. 3.10 . And he saith that this is the right waie to know and learne Christ , to cast off the olde man which is corrupt through the deceiueable lusts , and to put on the new man which is created in righteousnes & true holines . Eph. 4.24 . The third benefit is the example of Christ. Wee deceiue our selues , if wee thinke that he is onely to be knowne of vs as a Redeemer , and not as a spectacle or patterne of al good duties , to which we ought to conform our selues . Good men indeede , that haue beene or in present are vpon the earth the seruants of God , must be followed of vs : but they must be followed no otherwise then they follow Christ , & Christ must be followed in the practise of euery good dutie that may concerne vs without exception simply and absolutely , 1. Cor. 11.1 . Our conformitie with Christ standes either in the framing of our inwarde and spirituall life , or in the practise of outward and morall duties . Conformitie of spirituall life is , not by doing that which Christ did vpon the crosse and afterward , but a doing of the like by a certaine kinde of imitation . And it hath foure parts . The first is , a spirituall oblation . For as Christ in the garden and vpon the crosse , by praier made with strong cries and teares , presented and resigned himselfe vp to be a sacrifice of propitiation to the iustice of his father for mans sinne : so must we also in praier present and resigne our selues , our soules , our bodies , our vnderstanding , will , memorie , affections , & all we haue to the seruice of God , in the generall calling of a Christian , and in the particular callings in which hee hath placed vs. Take an example in Dauid , Sacrifice & burnt offering ( saith he ) thou wouldest not , but eares thou hast pierced vnto men , then said , loe I come : I desire to doe thy will , O God , yea thy lawe is within my heart , Psal. 40. 7. The second is , conformitie in the crosse two waies . For first , as he bare his own crosse to the place of exequution : so must we as good disciples of Christ denie our selues , take vp all the crosses and afflictions that the hand of God shall lay vpon vs. Againe , we must become like vnto him in the crucifying and mortifying the masse and bodie of sinne which wee carrie about vs , Gal. 5.24 . They which are Christs haue crucified the flesh with the affections and lusts thereof . Wee must doe as the Iewes did , wee must set vp the crosses and gybbets whereon we are to fasten and hang this flesh of ours , that is , the sinne and corruption that cleaues and stickes vnto vs , and by the sword of the spirit wound it euen to death . This beeing done , wee must yet goe further , and labour by experience to see and feele the very death of it , and to lay it as it were in a graue neuer to rise againe : and therefore we should daiely cast newe moulds vpon it . The third is , a spirituall resurrection , whereby we should by Gods grace vse meanes that we may euery daie more and more come out of our sinnes , as out of a loathfome graue ; to liue vnto God in newenes of life , as Christ rose from his graue . And because it is an hard matter for a man to come out of the graue or rather dungeon of his sinnes , this worke can not be done at once but by degrees , as God shall giue grace . Considering we lie by nature dead in our sinnes , and stinke in them as loathsome carrion , first wee must begin to stirre our selues as a man that comes out of a swowne , awakened by the worde and voice of Christ founding in our deafe eares ; secondly , we must raise vp our mindes to a better state and condition , as we vse to raise vp our bodies : after this we must put out of the graue first one hand , then the other . This done , we must doe our indeauour as it were vpon our knees , at the least to put one foote out of this sepulchre of sinne , the rather when wee see our selues to haue one foote of the bodie in the graue of the earth , that in the day of iudgement we may be wholly deliuered from all bonds of corruption . The fourth part is , a spirituall ascention into heauen , by a continuall eleuation of the heart and mind to Christ sitting at the right hand of the father , as Paul saith , Haue your conuersation in heauen : and , If ye be risenwith Christ , seekè things that are aboue . Conformitie in morall duties , is either generall or speciall . Generall , is to be holy as he is holy , Rom. 8.29 . Those whome he knewe before he hath predestinate to be like the image of his sonne , that is , not only in the crosse but also in holines and glorie . 1. Ioh. 3. He which hath this hope purifieth himself euen as he is pure . Speciall conformitie , is chiefly in foure vertues ; Faith , Loue , Meekenes , Humilitie . We must be like him in faith . For as he , when he apprehended the wrath of God , and the very pangs of hell were vpon him , wholly staied himselfe vpon the ayde , helpe , protection , and good pleasure of his father , euen to the last : so must we by a true & liuely faith depend wholly on Gods mercie in Christ , as it were with both our hands , in peace , in trouble , in life , & in the very pang of death : and we must not in any wise let our hold goe ; no though we should feele our selues descend to hell . We must be like him in meekenesse , Matth. 11. v. 28. Learne of me that I am meeke and lowly . His meekenesse shewed it selfe in the patient bearing of all iniuries and abuses offered by the hands of sinnefull and wretched men , and in the suffering of the curse of the law , without grudging or repining , and with submission to his fathers will in all things . Now the more we follow him herein , the more shall we be conformable to him in his death and passion . Philip . 3. 10. Thirdly , he must be our example in Loue : he loued his enemies more then himselfe , Eph. 5.4 . Walke in loue euen as Christ loued vs , and hath giuen himselfe for vs an oblation and sacrifice of sweete smelling sauour vnto God. The like loue ought we to shew , by doing seruice to all men in the compasse of our callings , and by beeing all things to all men ( as Paul was ) that we might doe them all the good we can both for bodie and soule . 1. Cor. 9.19 . Lastly , we must follow Christ in humilitie , whereof he is a wonderfull spectacle , in that beeing God , he became man for vs : & of a man became a worme that is troden vnder foote , that he might saue man , Phil. 2.5 . Let the same mind be in you that was in Iesus Christ , who beeing in the forme of God , humbled himselfe and became obedient to the death , euen to the death of the crosse . And here we must obserue , that the example of Christ hath something more in it then any other example hath or can haue : for it doth not onely shew vs what we ought to doe ( as the examples of other men doe ) but it is a remedie against many vices , and a motiue to many good duties . First of all the serious consideration of this , that the very sonne of God himselfe suffered all the paines and torments of hell on the crosse for our sinnes , is the proper & most effectuall meanes to stirre vp our hearts to a godly sorrow for them . And that this thing may come to passe , euery man must be setled without doubt , that he was the man that crucified Christ ; that he is to be blamed as well as Iudas , Herod , Pontius Pilate , and the Iewes : and that his sinnes should be the nailes , the speares , and the thornes that pearced him . When this meditation beginnes to take place , bitternesse of spirit with wayling and mourning takes place in like manner . Zach. 12. 10. And they shall looke vpon him whome they haue pearced , and they shall lamem for him as one lamenteth for his onely sonne . Peter in his first sermon strooke the Iewes as with a thunder clappe from heauen , when he said vnto them , Ye haue crucified the Lord of glorie , so as the same time three thousand men were pricked in their hearts , and said , Men and brethren , what shall we doe to be saued . Againe , if Christ for our sinnes shedde his heart blood : and if our sinnes mad● him sweat water and blood , oh then why should not we our selues shedde bitter teares , & why would not our hearts bleede for thē . He that findes himselfe so dull aud hardened that the passion of Christ doeth not humble him , is in a lamentable case , for there is no faith in the death of Christ , effectuall in him as yet . Secondly , the meditation of the passion of Christ is a most notable meanes to breede repentance and reformation of life in time to come . For when wee begin to thinke that Christ crucified , by suffering the first and second death , hath procured vnto vs remission of all our sinnes past , and freed vs from hell● death , and damnation : then , if there be but a sparke of grace in vs , we begin to be of another mind , and to reason thus with our selues : What ? hath the Lord bin thus mercifull vnto me , that am in my selfe but a firebrand of hell , as to free me from deserued destruction & to receiue me to fauour in Christ ? yea , no doubt he hath , his name be blessed therefore : I will not therefore sinne any more as I haue done , but rather indeauour hereafter to keep my selfe from euery euill way . And thus faith purifies both heart and life . Thirdly , when thou art in any paine of bodie or sickenes , thinke how light these are compared to the agonie and bloodie sweat , to the crown of thornes and nailes of Christ. When thou art wronged in worde or deede by any man , turne thine eie to the crosse , consider howe meekely he suffered all abuses for the most part in silence , & praied for them that crucified him . When thou art tempted with pride or vaine-glorie , consider how for thy proper sins Christ was despised and mocked and condemned among theeues . When anger and desire of reuenge inflame thine heart , think how Christ gaue himself to death to saue his enemies , euen then when they did most cruelly intreat him , & shed his blood : and by these meditations , specially if they be mingled with faith , thy minde shall be eased . Thus we see how Christ crucified is to be known : and hence ariseth a threefold knowledge : one of God , the second of our neighbours , the third of our selues . Touching the first : if we would know the true God aright , and know him to our sahiation , we must knowe him only in Christ crucified . God in himselfe and his owne maiestie is inuisible , not onely to the eies of the bodie , but also to the vere minds of men , and he is reuealed to vs only in Christ ; in whom he is to be seene as in a glasse . For in Christ he setteth forth and giues his iustice , goodnes , wisdome , and himselfe wholly vnto vs. For this cause he is called the brightnes of the glorie , and the ingrauen forme of the person of the father . Heb. 1. 3. and the image of the inuisible God. Coloss. 1.15 . Therfore we must not know god and seeke him any where else but in Christ : and whatsoeuer out of Christ comes vnto vs in the name of God , is a flat idol of mans braine . As for our neighbours , those especially that are of Christs Church , they are to be known of vs on this manner : When we are to do● any dutie vnto them , we must not barely respect their persons , but Christ crucified in them , & them in Christ. When Paul persecuted such as called on the name of Christ , he thē f●om heauē cried , Saul , Saul , why persecutest thou me ? Here then let this be marked , that when the poore comes to vs for releefe , it is Christ that comes to our dores , and saith , I am hungrie , I am thirstie , I am naked : and let the bowels of compassion be in vs towards them as towards Christ , vnles we wil heare that fearefull sentence in the day of iudgement , Go ye cursed into hell , &c. I was hungrie , and ye fed me not : I was naked , and ye did not cloath me , &c. Thirdly , the right knowledge of our selues ariseth of the knowledge of Christ crucified , in whom and by whome we come to know fiue speciall things of our selues . The first , how grieuous our sinnes are , and therefore howe miserable we are in regard of them . If we consider our offences in themselues , & as they are in vs , we may soone be deceiued , because the conscience being corrupted often erreth in giuing testimonie , and by that meanes maketh sinne to appeare lesse then it is indeede . But if sinne be considered in the death & passion of Christ , whereof it was the cause , and the vilenes thereof measured by the vnspeakable torments endured by the sonne of God : and if the greatnesse of the offence of man be esteemed by the endlesse satisfaction made to the iustice of God , the least sinne that is will appeare to bee a sinne indeed , and that most grieuous and ougly . Therefore Christ crucified must bee vsed of vs as a myrrour or looking glasse , in which we may fully take a view of our wretchednes and miserie , and what we are by nature . For such as the passion of Christ was in the eies of men , such is our passion or condition in the eies of God : and that which wicked men did to Christ , the same doeth sinne and Satan to our very soules . The second point is , that men beleeuing in Christ are not their owne , or lords of themselues , but wholly both bodie and soule belong to Christ , in that they were giuen to him of God the father , and he hath purchased them with his owne blood , 1. Cor. 3. Ye are Christs , and Christs Gods. Hence it commeth to passe ( which is not to be forgotten ) that Christ esteemeth all the crosses and afflictions of his people , as his own proper afflictions . Hence againe we must learne to giue vp our selues both in body and soule to the honour and seruice of Christ , whose we are . The third is , that euery true beleeuer , not as he is a man , but as hee is a newe man or a Christian , hath his being and subsisting from Christ , We are members of his bodie , of his flesh , and of his bone , Eph. 5.30 . In which words , Paul alludes to the speech of Adam , Gen. 3. Thou art bone of my bone , and flesh of my flesh , & thereby he teacheth , that as Eue was made of a ribbe taken out of the side of Adam , so doeth the whole church of God , and euery man regenerate , spring and arise out of the blood that streamed from the heart and side of Christ crucified . The fourth is , that all good workes done of vs , proceede from the vertue and merit of Christ crucified : he is the cause of them in vs , and we are the causes of them in and by him . Without me ( saith he ) ye can do nothing : and , Euery branch that beareth no fruite in me , marke well he saith , in me , he taketh away , Ioh. 15.2 . The fift point is , that we owe vnto Christ an endles debt . For he was crucified onely as our suretie and pledge , & in the spectacle of his passion we must consider our selues as the chiefe debters , and that the very discharge of our debt , that is , the sinnes which are inherent in vs , were the proper cause of all the endles paines and torments that Christ endured , that he might set vs most miserable bankrupts at libertie from hell , death , and damnation . For this his vnspeakable goodnes , if we doe but once thinke of it seriously , we must needs confesse that we owe our selues , our soules , and bodies , and all that we haue as a debt due vnto him . And so soone as any man beginnes to know Christ crucified , he knowes his owne debt , and thinks of the paiment of it . Thus we see howe Christ is to be knowne : nowe wee shall not neede to make much examination whether this manner of knowing and acknowledging of Christ , take any place in the world or no : for fewe there be that knowe him as they ought . The Turke euen at this verie daie knowes him not but as he was a prophet . The Iewe scorneth his crosse and passion . The Popish Churches , though in word they confesse him , yet doe they not knowe him as they ought . The Friers and Iesuits in their sermons at this daie , commonly vse the Passion as a meanes to stirre vp pietie and compassion towards Christ , who beeing so righteous a man was so hardly intreated , and to inflame their hearts to an hatred of the Iewes , and Iudas , and Pontius Pilate that put our blessed Sauiour to death ; but all this may be done in any other historie . And the seruice of God which in that Church stands nowe in force by the Canons of the Councill of Trent , defaceth Christ crucified , in that the passions of martyrs are made meritorious , and the very wood of the crosse their only help : and the virgin Marie the Queene of heauen , and a mother of mercie ; who in remission of ●innes may command her sonne : and they giue religious adoration to dumme crucifixes made by the hand and art of man. The common protestant likewise commeth short herein for three causes . First whereas in word they acknowledge him to bee their Sauiour , that hath redeemed them from their euill conuersation , yet indeede they make him a patrone of their sinnes . The thiefe makes him the receiuer , the murderer makes him his refuge , b the adulterer ( be it spoken with reuerence vnto his maiestie ) makes him the baud . For generally men walke on in their euill waies , some liuing in this sinne , some in that , and yet for all this they perswade themselues that God is mercifull , and that Christ hath freed them frō death and damnation . Thus Christ that came to abolish sinne , is made a maintainer thereof , and the common pack-horse of the worlde to beare euery mans burden . Secondly , men are content to take knowledge of the merit of Christs passion for the remission of their sinnes , but in the meane season the vertue of Christs death in the mortifying of sin , and the blessed example of his passion , which ought to be followed and expressed in our liues & conuersations , is little or nothing regarded . Thirdly , men vsually content themselues generally and confusedly to know Christ to be their redeemer , neuer once seeking in euery particular estate and condition of life , and in euery particular blessing of God , to feele the benefit of his passion . What is the cause that almost all the world liue in securitie , neuer almost touched for their horrible sinnes ? surely the reason is , because they did neuer yet seriously consider that Christ in the garden lay groueling vpon the earth , sweating water & blood for their offences . Againe , all such a by fraud and oppression , or any kind of hard dealing sucke the blood of poore men , neuer yet knewe that their sinnes drewe out the heart blood of Christ. And proud men and women that are puffed vp by reason of their attire , which is the badge of their shame , and neuer cease hunting after strange fashions , doe not consider that Christ was not crucified in gay attire , but naked , that he might beare the whole shame and curse of the lawe for vs. These and such like whatsoeuer they say in word , if we respect the tenour of their liues , are flat enemies of the crosse of Christ , and tread his pretious blood vnder their feete . Now then , considering this so weightie and speciall a point of religion is so much neglected , O man or woman , high or lowe , young or olde , if thou haue beene wanting this waie , begin for verie shame to learne and learning truly to knowe Christ crucified . And that thou maiest attaine to this , behold him often , not in the wooden crucifix after the Popish manner , but in the preaching of the word , and in the Sacraments , in which thou shalt see him crucified before thine eies , Gal. 3.1 . Desire not here vpon earth to beholde him with the bodily eie , but looke vpon him with the eie of true and liuely faith , applying him and his merits to thy selfe as thine owne , and that with broken and bruised heart , as the poore Israelites stung with fierie serpents euen to death , behelde the brasen serpent . Againe , thou must looke vpon him first of all as a glasse or spectacle , in which thou shalt see Gods glorie greater in thy redemption , then in thy creation . In the creation appeared Gods infinite wisdome , power , and goodnesse : in thy redemption by the passion of Christ , his endlesse iustice & mercie . In the creation thou art a member of the first Adam , and bearest his image : in thy redemption thou art a member of the second Adam . In the first thou art indued with naturall life , in the second with spirituall . In the first , thou hast in the person of Eve thy beginning of the rib of Adam : in the secōd thou hast thy beginning as thou art borne of God out of the blood of Christ. Lastly , in the first , god gaue life in commanding that to be , which was not : in the second , he giues life not by life , but by death , euen of his owne forme . This is the mysterie vnto which the angels themselues desire to looke into . 1. Pet. 1.12 . Secondly , thou must behold him as the full price of thy redemption , and perfect reconciliation with God ; and pray earnestly to God , that hee would seale vp the same in thy verie conscience by his holy spirit . Thirdly , thon must behold Christ as an example , to whome thou must conforme thy selfe by regeneration . For this cause giue diligence , that thou maist by experience say , that thou art dead , and crucified , and buried with Christ , and that thou risest againe with him to newnesse of life : that he enlightens thy minde , and by degrees reforms thy will and affections , and giue thee both the wil and the deed in euery good thing . And that thou maist not faile in this thy knowledge , read the historie of Christs passion , obserue all the parts and circumstances thereof , & apply them to thy selfe for thy full conuersion . When thou readest that Christ went to the garden ; as his custome was , where the Iewes might soonest attach him ; consider that he went to the death of the crosse for thy sinnes willingly , and not of constraint ; and that therefore thou for thy part shouldst doe him all seruice freely and frankely , Psal. 110. 3. When thou hearest that in his agonie his foule was heauie vnto death , know it was for thy sinnes , and that thou shouldest much more conceiue heauines of heart for the same : againe , that this sorrow of his is ioy and reioycing vnto thee , if thou wilt beleeue in him ; therefore Paul saith , I say againe reioyce in the Lord. When thou readest that in the garden he praied lying groueling on his face sweating water and blood , beginne to thinke seriously what an vnspeakable measure of Gods wrath was vpon thy blessed Sauiour , that did prostrate his bodie vpon the earth , and cause the blood to follow : and thinke that thy sinnes must needes be most heynous , that brought such bloodie and grieuous paines vpon him . Also thinke it a very shame for thee to carrie thy head to heauen with haughtie lookes , to wallow in thy pleasures , and to draw the innocent blood of thy poore brethren by oppression and deceit , for whome Christ sweat water and blood , and take an occasion from Christs agonie , to lay aside the pride of thy heart , to be ashamed of thy selfe , to grieue in heart , yea euen to bleede for thine owne offences , casting downe and humbling thy selfe with Ezra , saying , O my God , I am confounded and ashamed to lift vp mine eyes vnto thee , my God : for mine iniquities are increased , and my trespasse is growne vp into heauen . When thou readest that Christ was taken and bound , thinke that thy very sinnes brought him into the power of his enemies , and were the very bondes wherewith he was tyed : thinke that thou shouldest haue beene bound in the very same manner vnlesse he had beene a suretie and pledge for thee : thinke also that thou in the selfe ●ame manner art bound and tied with the chaynes of thine owne sinnes , and that by nature thy will , affections , and whole spirit is tied and chained to the will of the deuill , so as thou canst doe nothing but that which he willeth : lastly , thinke and beleeue that the bondes of Christ serue to purchase thy libertie from hell , death , and damnation . When thou hearest that he was brought before Annas and Caiaphas , thinke it was meete , that thy suretie and pledge who was to suffer the condemnation due vnto thee , should by the high Priest as by the mouth of God , be condemned : and woonder at this , that the very coessentiall and eternall Sonne of God , euen the very soueraigne Iudge of the world , stands to be iudged , and that by wicked men ; perswading thy selfe that this so great confusion comes of thy sinnes . Whereupon beeing further amazed at thy fearefull estate , humble thy selfe in dust and ashes , and pray God so to soften thy stonie heart , that thou maiest turne to him , and by true faith lay hold on Christ , who hath thus exceedingly abased himselfe , that his ignominie may be thy glorie , and his arraignment thy perfect absolution . When thou readest that Barrabas the murderer , was preferred before Christ , though he exceeded both men and Angels in holinesse ; thinke it was to manifest his innocencie , and that thy very sinnes pulled vpon him this shamefull reproch ; and in that for thy cause he was esteemed worse then Barrabas , thinke of thy selfe as a most heynous and wretched sinner , and ( as Paul saith ) the head of all sinners . When thou readest that he was openly and iudicially condemned to the cursed death of the crosse , consider what is the wrath and furie of God against sinne , and what is his great and infinite mercie to sinners : and in this spectacle looke vpon thy selfe , and with grones of heart crie out , and say , O good God , what settest thou heare before mine eyes ? I , euen I haue sinned , I am guiltie and worthie of damnation . Whence comes this chaunge , that thy blessed sonne is in my roome , but of thy vnspeakable mercie ? Wretch that I am , how haue I forgotten my selfe , and thee also my God ? O sonne of God , how long hast thou abased thy selfe for me ? Therefore giue me grace O God , that beholding mine owne estate in the person of my Sauiour thus condemned , I may detest and loath my sinnes that are the cause thereof , and by a liuely faith imbrace that absolution which thou offerest me in him , who was condemned in my stead and roome . O Iesu Christ Sauiour of the world , giue me thy holy and blessed Spirit that I may iudge my selfe , and be as vile and base in mine owne eyes as thou wast vile before the Iewes : also vnite me vnto thee by the same spirit , that in thee I may be as worthie to be accepted before God , as I am worthie in my selfe to be detested for my sinnes . When thou readest , that he was clad in purple and crowned with thornes , mocked and spit vpon , behold the euerlasting shame that is due vnto thee , and be ashamed of thy selfe , & in this point conforme thy self to Christ , & be content ( as he was ) to be reproched , abused , and despised , so it be for a good cause . When thou readest , that before his crucifying , he was stript of al his cloathes , thinke it was that he beeing naked might beare thy shame on the crosse , and with his most pretious and rich nakednesse couer thy deformitie . When thou readest the complaint of Christ , that he was forsaken of his father , consider how he suffered the pangs and torments of hell as thy pledge and surety . Learne by his vnspeakable torments what a fearefull thing it is to sinne against God , and begin to renounce thy selfe , and detest thy sinnes , and to walke as a child of light , according to the measure of grace receiued . When thou commest to die , set before thine eyes Christ in the midst of all his torments on the crosse : in beholding of which spectacle to thy endlesse comfort , thou shalt see a paradise in the middest of hell : God the father reconciled vnto thee , thy Sauiour reaching out his hands vnto thee to receiue thy soule vnto him ; and his crosse as a ladder to aduance it to eternall glorie . Wheras he cried aloud with a strong voice at the point of death , it was to shew that he died willingly without violence or constraint from any creature , and that if it had so pleased him , he could haue freed himselfe from death , and haue cast his very enemies to the very bottom of hell . When thou readest that he commended his soule into the handes of his Father , consider that thy soule also ( so be it thou wilt beleeue in him ) is deliuered vp into the hands of God , and shall be preserued against the rage and malice of all thine enemies , and hereupon thou maist be bolde to commend thy spirit into the hands of God the father . When thou readest of his death , consider that thy sinnes were the cause of it , and that thou shouldest haue suffered the same eternally , vnlesse the sonne of God had come in thy roome : againe consider his death as a ransome , and apprehend the same by faith , as the meanes of thy life : for by death Christ hath wounded both the first and second death , and hath made his crosse to be a throne or tribunall seate of iudgement against all his and thine enemies . When thou readest of the trembling of the earth at the death of Christ , thinke with thy selfe it did in his kind as it were grone vnder the burden of the sinnes of men in the world : and by his motion then it signified that euen thou and the rest deserued rather to be swallowed of the earth , and to goe downe into the pit aliue , then to haue any part in the merit of Christ crucified . When thou readest of his buriall , thinke that it was to ratifie his death , and to vanquish death euen in his owne denne . Applie this buriall to thy selfe , and beleeue that it serues to make thy graue a bedde of doune , and to free thy bodie from corruption . Lastly , pray to God that thou maist feele the power of the spirit of Christ , weakning and consuming the bodie of sinne , euen as a dead corps rottes in the graue , till it be resolued to dust . When thou hast thus perused and applied to thy selfe the historie of the Passion of Christ , goe yet further , and labour by faith to see Christ crucified in all the workes of God , either in thee , or vpon thee . Behold him at thy table in meate and drinke , which is as it were a liuely sermon and a daily pledge of the mercie of God in Christ. Behold him in all thine afflictions , as thy partner that pitieth thy case , and hath compassion on thee . Behold him in thy most dangerous temptations , in which the deuil thundreth damnation , behold him I say , as a mightie Sampson bearing away the gates of his enemies vpon his owne shoulders : and killing more by death then by life , crucifying the deuill , euen then when he is crucified , by death killing death : by entrance into the graue , opening the graue and giuing life to the dead , and in the house of death spoiling him of all his strength and power . Behold him in all the afflictions of thy brethren , as though he himselfe were naked , hungrie , sicke , harbourles , and do vnto them all the good thou canst , as to Christ himselfe . If thou wouldest behold God himselfe , looke vpon him in Christ crucified , who is the ingrauen image of the fathers person ; and know it to be a terrible thing in the time of the trouble of thy conscience to thinke of God without Christ , in whose face the glorie of God in his endlesse mercie is to be seene , 2. Cor. 4.6 . If thou wouldest come to God for grace , for comfort , for saluation , for any blessing , come first to Christ hanging , bleeding , dying vpon the crosse , without whome there is no hearing God , no helping God , no sauing God , no God to thee at all . In a word , let Christ be all things without exception vnto thee , Coloss. 3. 11. for when thou praiest for any blessing either temporall or spirituall , be it whatsoeuer it will be or can be , thou must aske it at the hands of God the father by the merit and mediation of Christ crucified : now looke as we aske blessings at Gods hand , so must we receiue them of him ; and as they are receiued , so must we possesse and vse them daily , namely as gifts of God procured to vs by the merit of Christ : which gifts for this very cause , must be wholly imploied to the honour of Christ. FINIS . A DISCOVRSE OF Conscience : Wherein is set downe the nature , properties , and differences thereof : as also the way to Get and keepe good Conscience . The second Edition . PRINTED BY IOHN LEGAT , PRINTER to the Vniuersitie of Cambridge 1600. The Contents . Chap. 1. What Conscience is . 2. The actions or duties of conscience . Where this point is handled , How any thing is said to bind conscience . 3. The kindes and differences of conscience . Where is handled , Libertie of conscience , and the question disputed ; whether a man may in conscience be vnfallibly certen of his saluation . 4. Mans dutie touching conscience , which is to get and to keepe it . TO THE RIGHT HONOVABLE SIR WILLIam Piryam Knight , Lord chiefe Baron of her Maiesties Exchequer . Grace and peace . RIght Honourable , it can not be vnknowne to your selfe , or to any man of a daies experience , that it is thought a smal matter to commit a sinne , or , to lie in sinnes against a mans● owne conscience . For many when they are told of their dutie in this point , replie and say , What , tell you me of Conscience ? Conscience was hanged long agoe . But vnlesse they take better heede , and preuent the danger by repentance , Hanged conscience will reuiue and become both gibbet & hangman to them either in this life or the life to come . For Conscience is appointed of God to declare and put in execution his iust iudgement against sinners : and as God cannot possibly be ouercome of man , so neither can the iudgement of Conscience beeing the iudgement of God , be wholly extinguished . Indeede Satan for his part goes about by all meanes he can , to benumme the conscience : but all is nothing . For as the sicke man , when he seemes to sleepe and take his rest , is inwardly full of troubles : so the benummed and arousie conscience wants not his secret pangs and terrours , and when it shall be roused by the iudgement of God , it waxeth cruell and fierce like a wild beast . Againe , when a man sinnes against his conscience , as much as in him lieth , he plungeth himselfe into the gulfe of desperation : for euery wound of the conscience , though the smart of it be little felt , is a deadly wound : and he that goes on to sinne against his conscience , stabbes and woundes it often in the same place : and all renewed woundes ( as we know ) are hardly or neuer cured . Thirdly , he that lieth in sinnes against his conscience , can not call vpon the name of God : for guiltie conscience makes a man flie from God. And Christ saith , God heareth not sinners , vnderstanding by sinners , such as goe on in their owne waies against conscience : and what can be more dolefull then to be barred of the inuocation of Gods name ? Lastly , such persons after the last iudgement , shall haue not onely their bodies in torment , but the worme in the soule and conscience shal neuer die : and what will it profit a man to gaine the whole world by doing things against his owne conscience , and loose his owne soule . Now that ●●en on this manner carelesse touching conscience , may see their fo●lie and the great danger thereof and come to amendment , I haue penned this small treatise : and according to the auncient and laudable custome , as also according to my long intended purpose , I now dedicate and present the same to your Lordship . The reasons which haue imboldened me to this enterprise ( all by-respects excluded ) are these . Generall doctrine in points of religion is darke and obscure , and very hardly practised without the light of particular examples : and therefore the doctrine of conscience , by due right pertaines to a man of conscience ; such an one as your Lordship is , who ( others of like place not excepted ) haue obtained this mercie at Gods hand to keepe faith and good conscience . Againe , considering that iustice and conscience haue alwaies bin friends ; I am induced to thinke that your Lordship beeing publikely set apart for the execution and maintenance of ciuill iustice , will approoue and accept a Treatise propounding rules and pr●cepts of conscience . Thus therefore crauing pardon for my boldnes , and hoping of your Lordships good acceptance , I commend you to God and to the word of his grace . 1596. Iune 14. Your L. to command , William Perkins . OF CONSCIENCE . CHAP. I. What Conscience is . COnscience is a part of the vnderstanding in all reasonable creatures , determining of their particular actions either with them or against them . I say conscience is a part of the vnderstanding , and I shewe it thus : God in framing of the soule placed in it two principall faculties , Vnderstanding and Will. Vnderstāding is that facultie in the soule , wherby we vse reason : & it is the more principall part , seruing to rule & order the whole man ; & therfore it is placed in the soule to be as the wagginer in the waggin . The Will is another facultie , whereby wee doe will or nill any thing● that is , choose or refuse it . With the will is ioyned sundrie affectiōs , as ioy , sorrow , loue , hatred , &c. whereby we imbrace or eschewe that which is good or euill . Nowe , conscience is not placed in the affections nor will , but in the vnderstanding ; because the actions thereof stand in the vse of reason . Vnderstanding againe hath two parts . The first is that which stands in the viewe and contemplation of trueth and falshood , and goes no further . The second is that which standes in the view and consideration of euery particular action , to search whether it be good or badde . The first is called the Theoricall , the second the practicall vnderstanding . And vnder this latter is conscience to be comprehended : because his propertie is to iudge of the goodnes or badnes of things or actions done . Againe I say that conscience is a a part of the minde or vnderstanding , to shewe that conscience is not a bare knowledge or iudgement of the vnderstāding ( as b men commōly write ) but a naturall power , facultie , or created qualitie from whence knowledge and iudgement proceede as effects . This the Scriptures confirme , in that they ascribe sundrie workes and actions to conscience , as accusing , excusing , comforting , terrifying : which actions could not thence proceede , if conscience were no more but an action or act of the mind . Indeede I grant , it may be taken for a kind of actuall knowledge , in the minde of man : but to speake properly , this knowledge must proceede of a power in the soule , the propertie whereof is to take the principles and conclusions of the mind and apply them , and by applying either to accuse or excuse . This is the ground of all , and this I take to be conscience . If it be obiected that conscience cannot be a naturall power , because it may be lost : I answer if conscience be lost , it is onely in respect of the vse thereof , as reason is lost in the drunken man and not otherwise . I adde , that the proper subiects of conscience are reasonable creatures , that is , men and Angels . Hereby conscience is excluded , first of all from bruite beasts ; for though they haue life and sense , and in many things some shadows of reason , yet because they want true reason , they want conscience also . Secōdly from God the creator , who beeing righteousnes it selfe , needeth not conscience to order and gouerne his actions . And whereas Peter saieth , 1. Pet. 2. 19. that men must endure griefe wrongfully for conscience of god , his meaning is not to shewe that God hath conscience , but that men are to suffer many wrongs because their conscience doe bind them , in so doing to obey Gods wil , which conscience directly respecteth . And I say that conscience is in all reasonable creatures , that none might imagine that some men by nature haue conscience in them , some none at all . For as many men as there are , so many consciences there be : and euery particular man hath his owne particular conscience . The proper end of conscience is , to determine of things done . And by this conscience is distinguished from all other gifts of the minde , as intelligence , opinion , science , faith , prudence . Intelligence simplie conceiues a thing to be or not to be : opinion iudgeth a thing to be probable or contingent : science , iudgeth to be certen and sure : faith is a perswasion , whereby we beleeue things that are not : prudence discerneth what is meet to be done , what to bee left vndone ; but conscience goes further yet then all these : for it determines or giues sentence of things done , by saying vnto vs , this was done , this was not done , this may bee done , this may not be done : this was well done , this was ill done . The things that conscience determines of , are a mans own actions : his own actions , I say . To be certen what an other man hath said or done , it is commōly called knowledge : but for a man to be certaine what he himselfe hath done or said , that is conscience . Againe conscience meddles not with generals , onely it deales in particular actions : and that not in some few but in all . The manner of consciences determination , is to set downe his iudgement either with the creature or against it : I adde this clause , because conscience is of a diuine nature , and is a thing placed of God in the middest betweene him and man , as an arbitratour to giue sentence and to pronounce either with mā or against man vnto God. For otherwhiles , it consents and speaks with God against the man in whome it is placed : otherwhiles againe it consents with him and speakes for him before the Lord. And hence comes one reason of the name of conscience . Scire , to knowe , is of one man alone by himselfe : and conscire is , when two at the least knowe some one secret thing ; either of them knowing it togither with the other . Therefore the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or conscientia Conscience , is that thing that combines two togither , and makes thē partners in the knowledge of one and the same secret . Now man and man , or man and Angel cannot be combined ; because they cannot knowe the secret of any man vnlesse it be reuealed to them : it remaines therefore that this combinatiō is onely betweene man and God. God knowes perfectly all the doings of man , though they be neuer so hid and concealed : and man by a gift giuen him of God , knowes togither with God , the same things of himselfe : and this gift is named Conscience . CHAP. II. Of the duties of Conscience . THe proper actions or duties of conscience are twofold , to giue testimony or to giue iudgement . Rom. 2.15 . Conscience giues testimonie by determining that a thing was done or it was not done , Rom. 2.15 . Their conscience also bearing witnesse . 2. Cor. 1.12 . Our reioycing is the testimonie of our conscience , that in , &c. Here we must consider three things : I. of what things conscience beares witnes : II. in what manner : III. how long . For the first , conscience beares witnesse of our thoughts , of our affections , of our outward actions . That it beares witnesse of our secret thoughts , it appeares by the solemne protestation which at some time men vse ; In my conscience I neuer thought it : whereby they signifie that they thinke something , or they thinke it not , and that their consciences can tell what they think . Neither must this seeme strāge . For there be two actions of the vnderstanding , the one is simple , which barely conceiueth or thinketh this or that : the other is a reflecting or doubling of the former , whereby a man conceiues or thinks with himselfe what he thinks . And this action properly pertaines to the conscience . The minde thinkes a thought , now conscience goes beyond the minde , and knowes what the mind thinkes ; so as if a man would goe about to hide his sinfull thoughts frō God , his conscience as it were another person within him , shall discouer all . By meanes of this second action conscience may beare witnes euen of thoughts , and from hence also it seemes to borrow his name , because conscience is a science or knowledge ioyned with an other knowledge : for by it I conceiue and knowe what I knowe . Againe , conscience beares witnesse what the wills an affections of men bee in euery matter , Rom. 9.1 . I say the trueth in Christ , I lie not , my conscience bearing me witnes by the holy Ghost , that I haue great heauinesse and continuall sorrow in my heart : for I could wish my selfe to be seperate from Christ for my brethren . Lastly , it witnesseth what be mens actions . Eccl. 7.24 . Oftentimes also thine heart knoweth , ( that is , conscience witnesseth ) that thou likewise hast cursed others . The maner that conscience vseth in giuing testimony , stands in two things . First , it obserues and takes notice of all things that wee doe : secondly , it doeth inwardly and secretly within the heart , tell vs of them al. In this respect it may fitly be compared to a Notarie , or a Register that hath alwaies the penne in his hand , to note and record whatsoeuer is said or done : who also because hee keepes the rolles and recordes of the court , can tell what hath beene said or done many hundred yeares past . Touching the third point . Howelong conscience beares witnes , it doeth it continually ; not for a minut , or a day , or a moneth , or a yeare , but for euer : when a man dies , conscience dieth not ; when the bodie is rotting in the graue , conscience liueth and is safe and sound ; and when we shall rise againe , conscience shall come with vs to the barre of Gods iudgement , either to accuse or excuse vs before God , Rom. 2.15,16 . Their conscience bearing witnes at the day when God shall iudge the secrets of men by Iesus Christ. By this first dutie of conscience , we are to learne three things . The first , that there is a god : and we may be led to the sight of this euen by common reason . For conscience beares witnes ; Of what ? Of thy particular doings . But against whome or with whome doth it giue testimonie ? thou maiest feele in thy heart that it doth it either with thee or against thee . And to whome is it a witnesse ? to men or angels ? that cannot be , for they cānot heare the voice of conscience , they cannot receiue consciences testimonie , nay they cannot see what is in the heart of man. It remaines therefore that there is a spirituall substance , most wise , most holy , most mightie , that sees all things to whome conscience beares record ; and that is God himselfe . Let Atheists barke against this as long as they will : they haue that in them that will conuince them of the trueth of the godhead , will they nill they , either in life or death . Secondly we learne , that God doth watch ouer all men by a speciall prouidence . The master of a prison is knowne by this to haue care ouer his prisoners , if he send keepers with them to watch them and to bring them home againe in time conuenient : and so Gods care to man is manifest in this , that whē he created man and placed him in the worlde , he gaue him conscience to bee his keeper to follow him alwaies at his heeles , and to dogge him ( as we say ) & to prie into his actions , and to beare witnesse of them all . Thirdly , hence we may obserue Gods goodnesse and loue to man. If hee doe any thing amisse , he sets his conscience first of all to tell him of it secretly : if then he amend , God forgiues it : if not , then afterward conscience must openly accuse him for it at the barre of Gods iudgement before all the Saints and angels in heauen . The second worke of conscience is to giue iudgement of things done . To giue iudgement is to determine , that a thing is well done or ill done . Herein conscience is like to a Iudge that holdeth an assise , and takes notice of inditements , and causeth the most notorious malefactour that is , to hold vp his hand at the barre of his iudgement . Nay it is ( as it were ) a little God sitting in the middle of mens hearts , arraigning them in this life as they shall be arraigned for their offences at the tribunal seat of the euerliuing God in the day of iudgement . Wherefore the temporarie iudgement that is giuen by the conscience is nothing els but a beginning or a fore-runner of the last iudgement . Hence we are admonished to take speciall heede that nothing past lie heauie vpon vs , and that we charge not our conscience in time to come with any matter . For if our conscience accuse vs , God will much more condemne vs , saith S. Iohn . 1. Ioh. 3. 18. because he seeth all our actions more clearely , and iudgeth them more seuerely then conscience can . It shall bee good therefore for all men to labour that they may say with Paul , 2. Cor. 4. I knowe nothing by my selfe , that they may stand before God without blame for euer . Here we must consider two things : first , the cause that makes conscience giue iudgement : secondly , the manner howe . The cause is the Binder of the conscience . The binder is that thing whatsoeuer , which hath power and authoritie ouer conscience to order it . To bind , is to vrge , cause , and constraine it in euery action either to accuse for sinne , or to excuse for well doing : or to say , this may be done , or it may not be done . That we may knowe what this phrase meaneth ( to be bound in conscience ) we must in minde consider conscience a part by it selfe from the binding power power of Gods commandement . For then it hath libertie and is not bound either to accuse or excuse , but is apt to doe either of them indifferently : but whē the binding power is set once ouer the conscience , then in euery action it must needes either accuse or excuse : euen as a man in a citie or towne hauing his libertie , may goe vp and downe or not goe , where and when he will : but if his bodie be attached by the magistrate and imprisoned , then his former libertie is restrained , he is bound and can goe vp and downe but within the prison , or some other allowed place . The binder of conscience , is either proper or improper . Proper is that thing , which hath absolute and soueraigne power in it selfe to binde the conscience . And that is the word of God , written in the book of the old and new Testament . Reason I. He which is the Lord of conscience , by his word and lawes binds conscience : but God is the onely Lord of conscience ; because he once created it , and he alone gouernes it : and none but he knowes it : therefore his word and lawes onely binde conscience properly . II. He which hath power to saue or destroy the soule for the keeping or breaking of his lawes , hath absolute power to bind the soule and conscience by the same lawes : but the first is true of God alone , Iam. 3. 12. There is one Lawgiuer which is able to saue and destroy . Esa. 33.22 . The Lord is our iudge , the Lord is our lawgiuer , the Lord is our King , and he will saue vs. Therefore the word of God alone by an absolute and soueraigne power binds conscience . Because this point is cleare of it selfe , further proofe is needlesse . Hence we are taught sundrie points of instruction . I. Such as are ignorant among vs must labour to get knowledge of Gods word , because it binds conscience . Neither will the plea of ignorance serue for excuse : because , whether we know Gods lawes or know them not , they stil bind vs , And we are bound not onely to doe them , but when we know them not , we are further bound not to be ignorant of them , but to seeke to know them . If we had no more sinnes , our ignorance were sufficient to condemne vs. II. Gods word is to be obeyed , though we should offend all men , yea loose all mens fauour , and suffer the greatest domage that may be , euen the losse of our liues . And the reason is at hand ; because Gods word hath this prerogatiue to bridle , binde , and restraine the conscience . III. Whatsoeuer we enterprise or take in hand , we must first search whether God giue vs libertie in conscience , and warrant to doe it . For if we doe otherwise , conscience is bound presently to charge vs of sinne before God. Lastly , we doe here see how daungerous the case is of all Time-seruers that will liue as they list , and be of no certen religion till differences and dissentions therein be ended , and they haue the determination of a generall Councill : for whether these things compasse or no , certen it is that they are bound in conscience to receiue and beleeue the auncient , Propheticall , and Apostolicall doctrine touching the true worship of God and the way to life euerlasting , which is the true religion . The same is to be said of all drowsie Protestants , and luke-warme gospellers , that vse religion not with that care and conscience they ought , but onely then and so farre forth as it serues for their turnes , commonly neglecting or despising the assemblies where the word is preached : and seldome frequenting the Lords table vnlesse it be at Easter . Like silly wretches they neither see nor feele the constraining power , that Gods word hath in their consciences . Gods word is either Law , or Gospell . The Law is a part of Gods word of things to be done , or to be left vndone . And it is threefolde : Morall , Iudiciall , Ceremoniall . Morall lawe concernes duties of loue , partly to God and partly towards our neighbour : it is contained in the Decalogue or ten commandements : and it is the very law of nature written in all mens hearts ( for substance though not for the manner of propounding ) in the creation of man : and therefore it bindes the consciences of all men at all times , euen of blind and ignorant persons that neither knowe the most of it nor care to knowe it . Yet here must be remembred three exceptions or cautions . I. When two commandements of the morall law are opposite in respect of vs ; so as we cannot doe them both at the same time : then the lesser commandement giues place to the greater , and doth not binde or constraine for a that instant . Example . I. God commaunds one thing , and the magistrate commands the flat contrarie ; in this case which of these two commandements is to be obeyed , b Honour God , or , c Honour the Magistrate ? the answer is , that the latter must giue place to the former , and the former alone in this case must be obeyed . Act. 4.19 . Whether it be right in the sight of God to obey you rather then God , iudge ye . II. The fourth commandement prescribes rest on the Sabbath day : now it falls out that at the same time a whole towne is set on fire , and the sixt commandement requires our help in sauing our neighbours life and goods . Nowe of these two commandements which must be obeied ? for both cannot . The answer is , that the fourth commandement at this time is to giue place , and the sixt commandement alone bindes the conscience : so as then ( if neede should require ) a man might labour all the day without offence to God. Math. 9.13 . I will haue mercie and not sacrifice . And the rule must not be omitted , That charitie towards our neighbour is subordinate to the Loue of God , and therefore must giue place to it . For this cause the commandement concerning charitie must giue place to the cōmandement concerning loue to God : and when the case so falls out , that wee must either offend our neighbour or God , we must rather offend our neighbour then God. II. Caution . When God giues some particular commandement to his people , therein dispensing with some other commandement of the moral law : for that time it bindes not . For euen the morall commandements must be cōceiued with this condition , Except God command otherwise . Example . I. The sixt commandement is , Thou shalt not kill : but God giues a particular commandement to Abraham . Abraham offer thy sonne Isaac in sacrifice to me . And this latter commandement at that instant did binde Abraham : and he is therefore commended for his obedience to it . II. And when God commanded the children of Israel to compasse Ierico seuen daies and therefore on the Sabbath , the fourth commaundement prescribing the sanctifying of rest on the Sabbath , for that instant and in that action did not bind conscience . III. Caution . One and the same commandement in some things binds the conscience more straitly , and in doing some other things lesse , Gal. 6.10 . Doe good to all men , but specially to them which are of the houshold of faith . Hence it ariseth , that though all sinnes be mortall and deserue eternal death , yet all are not equall , but some more grieuous then others . Iudiciall lawes of Moses are all such as prescribe order for the executiō of iustice and iudgement in the common wealth . They were specially giuen by God , and directed to the Iewes : who for this very cause were bound in conscience to keepe them all : and if the common wealth of the Iewes were nowe standing in the old estate , no doubt they should cōtinue stil to bind as before . But touching other nations and specially Christian common wealths in these daies , the case is otherwise . Some are of opinion , that the whole iudiciall lawe is wholly abolished : and some againe runne to the other extreame , holding that iudiciall lawes bind Christians as straightly as Iewes : but no doubt they are both wide : and the safest course is to keepe the meane between both . Therefore the iudiciall lawes of Moses according to the substance and scope thereof must be distinguished ; in which respect they a are of two sorts . Some of them are lawes of particular equitie , some of b common equitie . Lawes of particular equitie , are such as prescribe iustice according to the particular estate and condition of the Iewes common wealth and to the circumstances thereof : time , place , persons , things , actions . Of this kind was the law , that the brother should raise vp seed to his brother , and many such like : and none of them bind vs , because they were framed and tempered to a particular people . Iudicialls of common equitie are such as are made according to the lawe or instinct of nature cōmon to all men : & these , in respect of their substance , bind the consciences not onely of the Iewes but also of the Gentiles : for they were not giuen to the Iewes as they are Iewes , that is , a people receiued into the Couenant aboue all other nations , brought from Egypt to the land of Canaan , of whome the Messias according to the flesh was to come : but they were giuen to them as they were mortall men subiect to the order and lawes of nature as all other nations are . Againe iudiciall lawes , so farre forth as they haue in them the generall or common equitie of the law of nature are moral ; and therefore binding in conscience , as the morall lawe . A iudiciall lawe may be known to be a law of common equitie , if either of these two things be found in it . First , if wise men not onely among the Iewes , but also in other nations haue by naturall reason and conscience iudged the same to be equall , iust , and necessarie : and withall , haue iustified their iudgement by enacting laws for their common wealths , the same in substance with sundrie of the iudicial lawes giuen to the Iewes : and the Romane Emperours among the rest , haue done this most excellently , as will appeare by conferring their lawes with the lawes of God. Secondly a Iudicial hath common equitie , if it serue directly to explane and confirme any of the ten precepts of the Decalogue : or , if it serue directly to maintaine and vpholde any of the three estates of the family , the common wealth , the Church . And whether this be so or no , it will appeare , if we doe but consider the matter of the law , and the reasons or considerations vpon which the Lord was mooued to giue the same vnto the Iewes . Nowe to make the point in hand more plaine , take an example or two . It is a iudiciall lawe of God that murderers must bee put to death : now the question is , whether this lawe for substance be the common equitie of nature binding consciences of Christians or no ? & the answer is , that without further doubting it is so . For first of all , this lawe hath beene by common consent of wise law-giuers enacted in many countries and kingdomes beside the Iewes . It was the lawe of the Egyptians and a olde Grecians , of Draco , of Numa , and of many of the Romane Emperours . Secondly this lawe serues directly to maintaine obedience to the sixt commandement : and the consideration vpon which the lawe was made is so weightie , that without it a common-wealth cannot stand . The murderers blood must bee shedde ( saith the Lord , Num. 35.33.34 . ) because the whole land is defiled with blood , and remaineth vncle●sed till his blood be shed . Againe it was a iudiciall law among the Iewes , that the adulterer and adulteresse should die the death ; nowe let the question be whether this lawe concerne other nations as being deriued from the common lawe of nature : and it seemes to bee so . For first wise men by the light of reason and naturall conscience haue iudged this punishment equall and iust . Iudah before this iudiciall lawe was giuen by Moses , appointed Tamar his daughter in law to be burnt to death for playing the whore . Nabuchadnezar burnt Echad and Zedechias because they committed adulterie with their neighbours wiues . By Dracoes lawe among the Grecians this sin was death , and also by the law of the Romanes . Againe , this law serues directly to maintaine necessarie obedience to the seuenth commandement : and the considerations vpon which this lawe was giuen are perpetuall , and serue to vphold the common wealth . Lev. 20.22 . Ye ( saith the Lord ) shall keepe all mine ordinances and my iudgements ( the law of adulterie being one of them . ) Nowe marke the reasons . 1. Least the lād spue you out . 2. for the same sins I haue abhorred the natiōs . The Ceremoniall lawe is that which prescribes rites and orders in the outward worship of God. It must be considered in three times . The first is time before the comming and death of Christ : the second , the time of publishing the gospell by the Apostles : the third , the time after the publishing of the gospell . In the first , it did binde the conscience of the Iewes , and the obedience of it was the true worship of God. But it did not then bind the consciences of the Gentiles : for it was the partition wall between them and the Iewes . And it did continue to bind the Iewes till the very death and ascension of Christ. For thē the hand writing of ordinances which was against vs was nailed on the crosse and cancelled . And when Christ saith that the lawe and the Prophett indured til Iohn , Luk. 16.16 . his meaning is not , that the ceremoniall law ended then : but that things foretold by the Prophets , & obscurely prefigured by the ceremoniall law , began then more plainely to be preached and made manifest . The second time was from the ascension of Christ , til about the time of the destruction of the Temple and the Citie ; in which , ceremonies ceased to bind conscience and remained indifferent . Hereupon Paul circumcised Timothie : the Apostles after Christs ascension , as occasion was offered were present in the Temple , Act. 3.1 . And the Council of Hierusalem tendering the weaknes of some beleeuers , decreed that the Church for a time should abstaine from strangled and blood . And there was good reason of this , because the Church of the Iewes was not yet sufficiently conuicted that an end was put to the ceremoniall law by the death of Christ. In the third time , which was after the publishing of the gospel , ceremonies of the Iewes Church became vnlawfull , and so shall continue to the worldes ende . By this it appeares , what a monstrous and miserable religion the church of Rome teacheth and maintaineth ; which standes wholly in ceremonies , partly heathenish and partly Iewish . As for the Gospel , I take it for the part of the word of God which promiseth righteousnes and life euerlasting to all that beleeue in Christ , ‖ and withall commandeth this faith . That we may the better knowe , howe the gospell bindes conscience , two points must be considered ; one touching the persons bound , the other touching the manner of binding . Persons are of two sorts ; some be called , some be vncalled . Persons called are all such to whome God in mercie hath offered the meanes of saluation , and hath reuealed the doctrine of the Gospell in some measure more or lesse by meanes either ordinarie or extraordinarie . All such I thinke are straightly bound in conscience to beleeue and obey the gospel . For that word of God whereby men shall be iudged in the day of iudgement , must first of all binde their consciences in this life , considering absolution and condemnation is according to that which is done in this life : but by the gospell , all men that haue beene called , shall be iudged as Paul saith , Rom. 2.16 . God shall iudge the secrets of men by Iesus Christ , according to my Gospell . And our Sauiour Christ saith , He that beleeueth hath life euerlasting , hee which beleeueth not is alreadie condemned . It remaines therefore , that the gospell bindes the consciences of such men in this life . By this very point we are all put in minde not to content our selues with this , that we haue a liking to the gospell , and doe beleeue it to bee true ( though many protestants in these our daies thinke it sufficient both in life and death , if they hold that they are to be saued by faith alone in Christ without the merit of mans workes ) but wee must goe yet further , and enter into a practise of the doctrine of the Gospel as wel as of the precepts of the morall lawe ; knowing that the gospel doeth as well bind conscience as the law , and if it be not obeied will as well condemne . Men vncalled , are such as neuer heard of Christ by reason the gospell was neuer reuealed vnto them , nor meanes of reuelation offered . That there haue bin such in former ages , I make manifest thus . The worlde since the creation may be distinguished into foure ages . The first , frō the creation to the flood ; the second , from the flood to the giuing of the Law : the third , from the giuing of the Lawe to the death of Christ : the fourth , from the death of Christ to the last iudgement . Nowe in the three former ages , there was a distinction of the world into two sorts of men , wherof one was a people of God , the other no-people . In the first age in the families of Seth , Noe , &c. were the sonnes of God ; in all other families the sonnes of men , Gen. 6.2 . In the second age were the sonnes of the flesh and the sonnes of the promise , Rom. 9.7 . In the third , Iewes and Gentiles ; the Iewes beeing the Church of God , all nations beside no-church . But in the last age this distinction was taken away when the Apostles had a commission giuen them that was neuer giuen before to any , namely , to goe teach not onely the Iewes , but all nations . Now this distinction arose of this , that the Gospel was not reuealed to the world before the comming of Christ , as the Scriptures witnes . The prophet Esai saith , 52.14 . that kings shall shut their mouthes at Christ , because that which had not bin told them they shal see , and that which they had not heard shall they vnderstand . And 55. 5. that a nation that knew him not shall runne vnto him . Paul saith to the Ephesians that in former times they were without God , and without Christ , strangers from the couenāt , Eph. 2.12 . And to the Athenians he saith , that the times before the comming of Christ were times of ignorance , Act. 17.30 . And that it may not be thought that this ignorance was affected , Paul saith further that God in times past suffered the Gentiles to walke in their owne waies , Act. 14. 16. and that the mysterie of the Gospell was kept secret from the beginning of the world , and is now in the last age reuealed to the whole world , Rom. 16.25 . Some alleadge that the Iewes beeing the church of God , had traffique with all nations , and by this means spred some little knowledge of the Messias through the whole world : I answer again that the conference and speach of Iewish marchants with forrainers was no sufficient means to publish the promise of saluation by Christ to the whol world : first because the Iewes for the most part haue alwaies bin more readie to receiue any new and false religion , then to teach their owne : secondly , because the very Iewes themselues , though they were well acquainted with the ceremonies of their religion , yet the substance thereof which was Christ figured by externall ceremonies , they knew not : and hereupon the Pharises when they made a Proselyte , they made him tenne times more the child of the deuill then themselues . Thirdly , because men are seldome or neuer suffered to professe or make any speach of their religion in forraine countries . Againe , if it be alleadged that the doctrine is set downe in the bookes of the old Testament , which men through the whole world might haue read , searched , and knowne if they would ; I answer that the keeping of the bookes of the old Testament , was committed to the Iewes alone , Rom. 3.2 . and therefore they were not giuen to the whole world , as also the Psalmist testifieth , He sheweth his word vnto Iacob , his statutes and his iudgements vnto Israel : he hath not dealt so with euery nation , neither haue they knowne his iudgements . Now touching such persons as haue not so much as heard of Christ , though they are apt and fitte to be bound in conscience by the Gospell in as much as they are the creatures of God , yet are they not indeed actually bound till such time as the Gospel be reuealed or at the least meanes of reuelation offered . Reasons hereof may be these : I. Whatsoeuer doctrine or law doth bind conscience , must in some part be knowne by nature or by grace or by both : the vnderstanding must first of all conceiue , or at the least haue meanes of conceiuing , before conscience can constraine : because it bindeth by vertue of known cōclusions in the mind . Therfore things that are altogether vnknown and vnconceiued of the vnderstanding , doe not bind in conscience : now , the Gospel is altogether vnknowne and vnconceiued of many , as I haue alreadie prooued , and therefore it binds not them in conscience . II. Paul saith , Rom. 2.12 . They which sinne without the law [ written ] shal be condemned without the law : therefore they which sinne without the Gospel , shal be condemned without the Gospel : and such as shal be condemned without the Gospel after this life , were not bound by it in this life . Augustine the most iudiciall Diuine of all the auncient fathers vpon these wordes of Christ , but now they haue no excuse for their sinne , saith on this manner : A doubt may be mooued whether they to whome Christ hath not come , neither hath spoken vnto them , haue an excuse for their sinne . For if they haue it not , why is it said that these ( namely the Iewes ) haue no excuse because he came and spake to them ? and if they haue it , whether it be that their punishment may be taken away quite , or in part lessened . To these demands to my capacitie as the Lord shall inable me I answer , that they to whome Christ came not , neither hath spoken vnto them , haue an excuse not of euery sinne but of this sinne , that they haue not beleeued in Christ. Againe , It remaines to inquire whether those , who before Christ came in his Church to the Gentiles , and before they heard his Gospell , haue bin or are preuented by death , may vse this excuse ? Doubtles they may , but they shall not therefore escape damnation . For whosoeuer haue sinned without the law , shall perish without the law . As for the reasons which some of the schoolemen haue alleadged to the contrarie , they are answered all by a men of the same order , and I will briefly touch the principall . First it is obiected , that the holy Gho●t shall iudge the world of sinne , because they haue not beleeued in Christ , Ioh. 16.9 . I answer , that by the world we must not vnderstand all and euery man since the creation , but all nations and kingdomes in the last age of the world , to whome the Gospel was reuealed . Thus hath Paul expounded this word , Rom. 11.12 . The fall of them is the riches of the world , and the diminishing of them is the riches of the Gentiles . v. 15. The casting of them away is the reconciling of the world . Secondly it is obiected , that the law binds all men in conscience , though the greatest part of it be vnknowne to them . Answ. The law was once giuen to Adam and imprinted in his heart in his first creation , and in him as beeing the roote of all mankind , it was giuen to all men : and as when he sinned all men sinned in him , so when he was enlightened all were enlightned in him , and consequently when his conscience was bound by the law , all were bound in him . And though this knowledge be lost by mans default , yet the bond remaines still on Gods part . Now the case is otherwise with the Gospel , which was neuer written in mans nature , but was giuen after the fall , and is aboue nature . Here a further replie is , made , that the couenant made with Adam , The seede of the woman shal bruise the serpents head , was also made with his seede which is all mankind , and was afterward continued with Abraham to all nations . I answer again , that Adam was a root of mankind onely in respect of mans nature with the gifts and sinnes thereof : he was no roote in respect of grace which is aboue nature , but Christ the second Adam . And therefore when God gaue the promise vnto him and faith to beleeue the promise , he did not in him giue them both to all mankinde : neither , if Adam had afterward fallen from faith in the Messias , should all mankind againe haue fallen in him . Moreouer that the promise of grace was not made to Adams seede vniuersally but indefinitely it appeares ; because when God did afterward renew the couenant , he restrained it to the familie of Noe and Abraham● and in Abrahams familie it was restrained to Isaac , In Isaac ( saith the Lord ) shall thy seede be called : yea in the very tenour of the couenant there is a distinction made of the seede of the woman and the seede of the serpent ; which seede of the serpent is a a part of mankind , and it is excluded from the couenant . And whereas the Lord promised to Abraham that in his seede all the nations of the earth should be blessed , the promise must not be vnderstood of all men in euery age , but of all nations in the last age of the world . And thus Paul hath cleared the text , Gal. 3. 8. The Scripture foreseeing that God would iustifie the Gentiles through faith ( which was done after Christs ascension ) he preached before the Gospel to Abraham , In thee shall nations be blessed . Lastly , it may be obiected , that if any man be ignorant of the doctrine of saluation by Christ , it is through his owne fault : it is true indeede that all ignorance of the doctrine of saluation comes through mans fault & sinne : but sinne must be distinguished ; it is either personall , or the sinne of mans nature . Now in them that neuer heard of Christ , their ignorance in this point proceedes not of any personall sinne in them , but onely from the sinne of mans nature , that is , the first sinne of Adam common to all mankinde , which sinne is punished when God leaues men wholly to themselues . Now many things there be in men proceeding from this sinne , which neuerthelesse are no sinnes , as the manifold miseries of this life : and so I take the ignorance of things aboue mans nature altogether vnreuealed , to be no sinne but a punishment of originall sinne . Thus much of the persons which are bound by the Gospel : now let vs see how farre forth they are bound by it . God in the Gospell generally reueales two points vnto vs : the first , that there is perfect righteousnes and life euerlasting to be obtained by Christ : the second , that the instrument to obtaine righteousnes and life eternall is faith in Christ. Moreouer when this Gospel is dispensed and preached vnto vs , God reueales vnto vs two points more : the first , that he will make vs particularly to be partakers of true righteousnes and life euerlasting by Christ : the seco●d , that he will haue vs without doubting to beleeue thus much of our selues . And for this cause euery man to whome the Gospel is reuealed , is bound to beleeue his owne election , iustification , sanctification , and glorification in and by Christ. The reasons and grounds of this point out of the word of God are these : I. 1. Ioh. 3.23 . This is his commandement that we beleeue in the name of his Sonne Iesus Christ , and loue one another as he gaué vs commandement . Now to beleeue in Christ , is not confusedly to beleeue , that he is a Redeemer of mankind , but withall to beleeue that he is my Sauiour , and that I am elected , iustified , sanctified , and shall be glorified by him . This is graunted of all men , yea of the Papists themselues , which otherwise are enemies of this doctrine . For Lumberd saith , To beleeue in God is by beleeuing to loue , and as it were to goe into God : by beleeuing to cleaue vnto him , and as it were to be incorporate into his members . II. Paul , Gal. 2. 16. ●irst of all propounds a generall sentence , That a man is not iustified by the workes of the law , but by the faith of Christ. Afterward he addes a speciall application , Euen we ( namely Iewes ) haue beleeued in Iesus Christ , that we might be iustified by the faith of Iesus Christ : and in v. 20. he descends more specially to applie the Gospel to himselfe , I liue ( saith he ) by the faith of the Sonne of God , who hath loued me and giuen himselfe for me . And in this kinde of application there is nothing peculiar to Paul , for in this very action of his , he auoucheth himselfe to be an example vnto vs , 1. Tim. 1. 16. For this cause ( saith he ) was I receiued to mercie , that Iesus Christ should shew first on me all long suffering vnto the ensample of them which shall in time to come beleeue in him to eternall life . Againe , Philip. 3.8 . he saith , I thinke all things but losse , that I might winne Christ , and might be found in him not hauing mine owne righteousnes , but that which is through the faith of Christ , that I may know him and the vertue of his resurrection : & afterward he addeth , v. 15. Let vs as many as be perfect be thus minded . III. Whatsoeuer we pray for according to Gods will , we are bound to beleeue that it shall be giuen vnto vs , Mark. 11. 24. Whatsoeuer ye desire when ye pray , beleeue that ye shall haue it , and it shall be done vnto you . But we pray for the pardon of our sinnes , and for life euerlasting by Christ ; and that according to the will of God. Therefore we are bound in conscience to beleeue the pardon of our sinnes and life euerlasting . IV. If God should speake particularly to any man , and say vnto him , Cornelius , or Peter , beleeue thou in Christ , and thou shalt be saued ; this commandement should bind him particularly . Now when the Minister lawfully called , in the name and stead of God publisheth the Gospel to the congregation , that is as much as if God himselfe had spoken to them particularly , calling each of them by their names and promising vnto them life euerlasting in Christ. 2. Cor. 5.20 . We as ambassadours for Christ , as though God did beseech you through vs , pray you in Christs stead , that ye be reconciled to God. It may be and is obiected , that if euery man be bound in conscience to beleeue his owne Election and saluation by Christ , then some men are bound to beleeue that which is false , because some there be euen in the middest of the Church , which in the counsell of God were neuer chosen to saluation . I answer , that this reason were good , if men were bound absolutely to beleeue their saluation without further respect or condition : but the bond is conditionall , according to the tenour of the couenant of grace : for we are bound to beleeue in Christ , if we would come to life euerlasting , or if we would be in the fauour of God , or if we would be good disciples and members of Christ. I answer againe , that whatsoeuer a man is bound to beleeue , is true : yet not alwaies in the euent , but true in the intention of God that bindeth . Now the commaundement of beleeuing and applying the Gospell is by God giuen to all within the Church ; but not in the same manner to all . It is giuen to the Elect , that by beleeuing they might indeede be saued ; God inabling them to doe that which he commands . To the rest , whome God in iustice will refuse , the same commandement is giuen not for the same cause , but to another end , that they might see how they could not beleeue , and by this meanes be bereft of all excuse in the day of iudgement . God doth not alwaies giue commandements simply that they might be done , but sometimes for other respects , that they might be meanes of triall , as the commaundement giuen to Abraham of killing Isaac : againe that they might serue to keepe men at the least in outward obedience in this life , and stop their mouthes before the tribunall seat of God. In that we are bound in conscience on this manner to beleeue the promises of the Gospel , with an application of the benefits thereof to our selues , sundry necessarie and profitable points of instruction may be learned . The first , that the Popish Doctours abolish a great part of the Gospel , when they teach that men are bound to beleeue the Gospel onely by a Catholike faith , which they make to be nothing els but a gift of God , or illumination of the mind , whereby assent is giuen to the word of God that it is true ; and more specially that Iesus is Christ , that is , an all-sufficient Sauiour of mankind . All which the damned spirits beleeue : whereas the Gospel for the comfort and saluation of mens soules , hath a further reach , namely to enioyne men to beleeue that the promise of saluation is not onely true in it selfe , but also true in the very person of the beleeuer , as appeares euidently by the Sacraments which are as it were a visible Gospel , in which Christ with all his benefits is offered and applied to the particular persons of men : to this ende , no doubt , that they might beleeue the accomplishment of the promise in themselues . Secondly , we learne that it is not presumption for any man to beleeue the remission of his owne sinnes : for to doe the wil of God to which we are boūd , is not to presume : now it is the will of God to which he hath bound vs in conscience , to beleeue the remission of our owne sinnes : and therefore rather not doe it , is presumptuous disobedience . Thirdly , we are here to marke and to remember with care , the foundation of the vnfallible certentie of mans saluation . For if man be bound in conscience first to giue assent to the Gospel , and secondly to applie it to himselfe by true faith , then without doubt a man by faith may be certenly perswaded of his owne Election and saluation in this life without any extraordinarie reuelation : Gods commandements beeing in this and the like cases possible . For commandements are either Legal or Euangelical . Legall shew vs our disease , but giue vs no remedie : and the perfect doing of them according to the intent of the Lawgiuer , by reason of mans weaknes and through mans default , is impossible in this world . As for Euangelical commandements , they haue this priuiledge , that they may and can be performed according to the intent of the Lawgiuer in this life : because with the commandement is ioyned the inward operation of the spirit in the elect , to inable them to effect the dutie cōmaunded : and the will of God is not to require absolute perfection at our hands in the Gospel as in the law , but rather to qualifie the rigour of the law by the satisfaction of a Mediatour in our stead ; and of vs ( we being in Christ ) to accept the vpright will and indeauour for the deede ; as the will to repent , and the will to beleeue , for repentance and true faith indeede . Now then , if things required in the Gospell , be both ordinarie and possible , then for a man to haue an vnfallible certentie of his owne saluation , is both ordinarie and possible . But more of this point afterward . Lastly , all such persons as are troubled with doubtings , distrustings , vnbeleefe , despaire of Gods mercie , are to learne & consider that God by his word bindes them in conscience to beleeue the pardon of their owne sinnes be they neuer so grieuous or many , and to beleeue their owne election to saluation whereof they doubt . Men that are but ciuill haue care to auoid robbing and killing , because God giues commandements against stealing and killing : why then should not we much more striue against our manifold doubtings and distrustings of Gods loue in Christ , hauing a commaundement of God that calls vpon vs and binds vs to so . Thus we see how Gods word bindes conscience : now conscience beeing thus bound , againe bindes the man in whome it is . The bond of conscience is called guiltines . Guiltines is nothing else but a worke of the conscience , binding euery sinner to the punishment of euerlasting death , before God for this or that sinne . Thus much of the proper binder of the conscience : now followes the improper . The improper binder is that which hath no power at all or vertue in it selfe to binde conscience : but doth it onely by the authoritie and vertue of Gods word or some part thereof . It is threefold , Humane lawes , an Oath , a Promise . Touching humane lawes , the speciall point to be considered is , In what manner they binde . That this may in part be cleared , I will stand a while to examine and confute the opinion , that the very pillars of the Popish Church at this day maintaine ; namely , that Ciuill and Ecclesiasticall iurisdiction haue a coactiue power in the conscience , and that the lawes made thereby doe as truly and properly binde ( as they speake ) to mortall and veniall sinne , as Gods law it selfe . The arguments which they commonly vse are these . Argum. 1. Deut. 17. That man that will doe presumptuously , and not obey the a authoritie of the Priest , or Iudge , shall die : and thou shalt take away euill from Israel . Here ( say they ) the precepts of the high Priest are b Imperia , not admonitions or exhortations , & they bind in conscience ; otherwise the transgressours therof should not haue bin punished so seuerely . Ans. The intent of this law ( as a very child may perceiue ) is to establish the authoritie and right of the highest appeales for all matters of controuersie in the Synedrium or great court at Ierusalem . Therefore the words alleadged , doe not giue vnto the Priest a soueraigne power of making laws , but a power of giuing iudgemēt of controuersies , & that according to laws alreadie made by God himself : frō which iudgemēt there might be no appeale . Now this power of determining doth not cōstraine conscience , but the outward man to maintain order & peace . For what reason is there , that , that sentence , which might be either a gainsaying of Gods law , or a mistaking of it , should bind the conscience to a sinne Again , not euery one that refused to subiect themselues to the sentence of this court , were straightway guiltie of sinne , ( for this did Ieremie the Prophet , and Christ our Sauiour , when the Iewes condēned them for wicked persons ) but he that presumptuously despised the sentence , and by consequent the authoritie it selfe , which was the ordinance of God , was guiltie . Lastly , the seueritie of the punishment , which is temporall death , doth not argue any power in the iudge of binding conscience : this they might haue learned of their owne Doctor Gerson , who holdeth that they that bind any man to mortall sinne , must be able to punish him with answerable punishment , which is eternall death . Arg. 2. Matth. 16. Whatsoeuer ye shall bind in earth , shall be bound in heaven . Here ( say they ) to binde , is to make lawes constraining conscience according to Matth. 23.4 . They binde heauie burdens , and lay them on mens shoulders . Ans. The soueraigne power of binding and loosing , is not belonging to any creature , but is proper to Christ , who hath the keyes of heauen and hell : he openeth and no man shutteth , he shutteth and no man openeth , Reuel . 3.5 . As for the power of the Church , it is nothing but a ministerie or seruice whereby men publish and pronounce that Christ bindeth or looseth . Againe , this binding stands not in the power of making lawes , but in remitting and retaining of mens sinnes , as the words going before declare , v. 18. If thy brother sinne against thee , &c. and Christ sheweth his owne meaning when he saith , Whose sinnes ye remit they are remitted , and whose sinnes ye retaine they are retained , Ioh. 20. 23. hauing before in the person of Peter promised them this honour , in this forme of words , Math. 16. I will giue vnto thee the keyes of the kingdome of heauen , whatsoeuer thou shalt binde vpon earth , shall be bound in heauen . This which I say , is approoued by consent of auncient Diuines . August . Psal. 101. serm . 2. Remission of sinne ( saith he ) is loosing : therefore by the law of contraries , binding is to hold sinne vnpardoned . Hilar. vpon Matth. cap. 18. Whome they binde on earth , that is ( saith he ) leaue vntied of the knottes of their sinnes . Lumberd the popish master of sentences , The Lord , saith he , hath giuen to Priests power of binding and loosing , that is , of making manifest that men are bound or loosed . Againe both Origen , a Augustine , and b Theophylact attribute the power of binding to all Christians , and therefore they for their parts , neuer dreamed that the power of binding should be an authoritie to make lawes . Lastly , the place Matth. 23.4 . ouerturnes the argument , for there the Scribes and Pharises are condemned , because they laid vpon mens shoulders the burdens of their traditions , as meanes of Gods worship and things binding conscience . Argum. 3. Act. 15. It seemes good vnto vs and the holy Ghost , to lay no more burden on you then these necessarie things , that ye abstaine from things offered to idols , and blood , and that which is strangled , and fornication . Here ( say they ) the Apostles by the instinct of the holy Ghost make a new law not for this or that respect , but simply to bind consciences of the Gentiles , that they might be exercised in obedience . And this is prooued because the Apostles call this law a burden , and call the things prescribed necessarie , and S. Luke tearmes them , the commandements of the Apostles : and Chrysostome calls the Epistle sent to the Church , Imperium , that is , a lordly charge . To this they adde , the testimonies of Tertullian , Origen , Augustine . Ans. Though all be graunted that the law is a burden imposed , a precept of the Apostles , a charge ; againe , that things required therein are necessarie : yet will it not follow by good consequent , that the law simply bindes conscience ; because it was giuen with a reseruation of Christian libertie , so as out of the case of scandall , that is , if no offence were giuen to the weake Iewes , it might freely be omitted . And that will appeare by these reasons . First of all Peter saith , that it is a tempting of God , to impose vpon the Gentiles the yoke of Iewish ceremonies : he therefore must needs be contrarie to himselfe , if he intend to binde mens consciences to abstinence from strangled , blood , and things offered to idols . A replie is made , that this abstinence is prescribed not by the auncient law of Moses , but by a new Ecclesiasticall or Apostolicall authoritie . I answer againe , that a Mosaicall ceremonie is still the same thing , though it be stablished by a new authoritie . And whereas Christ by his death put an ende to the ceremoniall lawe , it is absurd to thinke that the Apostles by their authoritie reuiued some part of it againe , & bound mens consciences thereto . Secondly the Church of God in all places suffered this commandement to cease , which the faithfull seruants of God would neuer haue done , if they had beene perswaded that this law had bound conscience simply . It is aunswered , that this lawe ceased not because the giuing of offence vnto the Iewes ceased , but because it ceased vniuersally : yea but it could not haue ceased vniuersally , if it had bound conscience , specially considering it was propounded to the Church without any mention or limitation of time . Thirdly Paul was present in this counsell : and knew the intent of the law very well , and therefore no doubt hee did not in any of his Epistles gaine-say the fame . This beeing graunted , it cannot bee , that this lawe should bind conscience out of the case of offence . For hee teacheth Corinthians that things offered to idols may be eaten , so be it the weake brother be not offended . Here it is answered , that when Paul writ his first Epistle to the Corinthians , this commandement of the Apostles touching things strangled & blood was not come vnto them . Wel , to grant all this , which can not be prooued , let it be answered , why Paul did not nowe deliuer it , and why he deliuereth a doctrine cōtrarie to that which he had decreed at Ierusalem , which was that the Gentiles should absolutely abstaine from things offered to idolls . As for the testimonie of the fathers they are abused . Indeed Tertullian saith plainly , that Christians in his daies abstained from eating of blood , and he perswades men to continue in so doing , because he is of opinion ( beeing indeede farre decei●ued ) that this very lawe of the Apostles must last to the ende of the world : which cōceit if the Papists hold not , what mean they to build vpō him . Origē saith , that this law was very necessarie in his daies● and no maruell . For by Idolithytes he vnderstandes , not things that haue beene offered to idols , and are afterward brought to priuat houses or to the market as other common meats ; but hee vnderstandes things that remaine consecrated to idols , and are no where else vsed but in their temples , which we graunt with him must for euer be auoided as meanes and instruments of Idolatrie . Whereas the lawe of the Apostles speakes onely of the first kind . As for things strangled and blood , he takes them to be the deuils foode : and for this cause hee approoues abstinence from them . And whereas Augustine saith , that it is a good thing to abstaine from things offered to idols , though it be in necessitie ; hee must bee vnderstood of the first kind of Idolithytes which are yet remaining in the idol-temples still consecrated vnto them , and not of the second , of which the Apostles law ( as I haue said ) must be vnderstood . Argum. 4. Ioh. 21. Christ saith to Peter , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) feed my sheep : that is , ( as the word importeth ) feed and rule my sheepe . Ans. This feeding and ruling stands not in making newe lawes , but in teaching and gouerning the Church of god according to the doctrine which they had receiued from Christ. And this action of feeding is ascribed to all Christians Reuel . 3.27 . Who cannot therevpon chalenge a power of making lawes to the conscience . Argum. 5. Ioh. 20. As my father sent me , so I send you : but Christ was sent of his father not onely with power of preaching and ministring the Sacraments , but also with authoritie of commanding and giuing iudgement . Answ. If this kind of reasoning may stand , all the Apostles shall be made redeemers ; for they were all sent as Christ was : and hee was sent not onely to preach the redemption of mankind , but also to effect and work the same . If this be absurd , then it is a flat abusing of Scripture to gather from this saying of Christ , that the Apostles had power of binding conscience because he had so . It is true indeede that there is a similitude or analogie betweene the calling of Christ and his Apostles ; but it wholly standes in these points . Christ was ordained to his office before all worldes , and so were the Apostles : Christ was called of his father immediatly , and so were they of Christ : Christ was sent to the whole world , and so were they : Christ receiued all power in heauen and earth as beeing necessarie for a Mediatour : and they receiued an extraordinarie authority from him with such a plentifull measure of the spirit as was necessarie for the Apostilicall function . Lastly Christ was sent euen as he was man to bee a teacher of the Iewes : and therefore hee is called the minister of circumcision , Rom. 15.8 . and so the Apostles are sent by him to teach the Gentiles . Thus farre is the comparison to bee enlarged , and no further . And that no man might imagine that some part of this resemblance standes in a power of binding conscience , Christ hath put a speciall exception , when he saith , Go teach all nations , teaching them to obserue all things that I haue commanded you , and not commandements of your owne . Argum. 6. Rom. 13. Whosoeuer resisteth the power , resisteth the ordinance of God : and , they that resist shall receiue to themselues iudgement : and , ye must be subiect not onely for wrath , but also for conscience sake . Ans. Magistracie indeede is an ordinance of God to which we owe subiection , but how farre subiection is due there is the question . For bodie and goods and outward conuersation , I grant all : but a subiection of conscience to mens laws , I denie . And between these two there is a great difference ; to be subiect to authoritie in conscience , & to be subiect to it for conscience , as will be manifest if wee doe but consider the phrase of the Apostle , the meaning whereof is● that wee must performe obedience not onely for anger , that is , for the auoiding of punishment , but also for the auoiding of sinne , and so by consequent for auoiding a breach in conscience . Now this breach is not properly made because mans law is neglected , but because Gods lawe is broken which ordaineth magistracie , and withall bindes mens consciences to obey their lawefull commandements . And the damnation that is due vnto men for resisting the ordinance of god , comes not by the single breach of magistrats commandement , but by a transgression of the lawe of God which appointeth magistrates and their authoritie . To this answer Papists replie nothing that is of moment . Therefore I proceed . Argum. 7.1 . Cor. 4. What will you that I come vnto you with a rod , or in the spirit of meekenes ? Nowe this rod is a iudiciall power of punishing sinners . Answ. For the regiment and protection of Gods Church , there bee two rods mentioned in Scripture : the rod of Christ , and the Apostolicall rodde . The rod of Christ is tearmed a rod of yron , or , the rod of his mouth ; and it signifies that absolute and soueraigne power which Christ hath ouer his creatures , whereby he is able to conuert and saue them , or to forsake and destroy them . And it is a peculiar priuiledge of this rod , to smite and wound the conscience . The Apostolicall rod was a certaine extraordinarie power whereby God inabled to plague and punish rebellious offenders with grieuous iudgements , not in their soules but in their bodies alone . With this rod Paul smote Elimas blinde , and Peter smote Ananias and Saphira with bodily death . And it may bee that Paul by his power did giue vp the incestuous man , when hee was excommunicate , to be vexed in his bodie and tormented by the deuil : but that by this rod the Apostles could smite conscience , it can not be prooued . Argum. 8.1 . Tim. 3. Paul made a lawe that none hauing two wiues should be ordained a bishop : nowe this lawe is positiue and Ecclesiasticall and binds conscience . Answer . Paul is not the maker of this lawe , but God himselfe , who ordained that in marriage not three but two alone should be one flesh : & that they which serue at the altar of the Lord , should be holy . And to graunt that this lawe were a new law beside the written word of God , yet doth it not follow that Paul was the maker of it : because he vsed not to deliuer any doctrine to the Churches but which he receiued of the Lord. Argum. 9. Luk. 10. He which heareth you , heareth me . Ans. These words properly concerne the Apostles , and doe not in like manner belong to the Pastours and teachers of the Church . And the end of these words is not to confirme any Apostolicall authoritie in making lawes to the conscience ; but to signifie the priuiledge which hee had vouchsafed them aboue all others , that he would so farre forth assist them with his spirit , that they should not erre or be deceiued in teaching and publishing the doctrine of saluation , though otherwise they were sinfull men : according to Math. 10. It is not you that speake , but the spirit of my father which speaketh in you . And the promise to be lead into all trueth , was directed vnto them . Argum. 10.1 . Cor. 11. I praise you that you keepe my commandements . Answ. Paul deliuered nothing of his owne concerning the substance of the doctrine of saluation and the worship of God , but that which he receiued from Christ. The precepts here meant are nothing els but rules of decency and comely order in the congregation : and though they were not to be obeyed , yet Pauls meaning was not to bind any mans conscience therewith . For of greater matters he saith , This I speake for your commoditie , & not to intangle you in a snare . 1. Cor. 7.35 . Argum. 11. Councels of auncient fathers when they commaund or forbid any thing , doe it with threatning of a curse to the offenders . Ans. The Church in former time vsed to annexe vnto her Canons the curse anathema , because things decreed by them were indeede , or at the le●st thought to be the will & worde of God : and they had respect in the saying of Paul , If any teach otherwise though hee bee an angel from heauen , let him bee accursed . Therefore Councels in this action were no more but instruments of God to accurse those , whome he first had accursed . Argum. 12. An act indifferent if i● be commanded , is made necessarie : and the keeping of it is the practise of vertue , therefore euery lawe bindes conscience to a sinne . Ans. An act in it selfe indifferent being commanded by mans law , it is not made simply necessarie , for that is as much as Gods law doeth or can doe , but onely in some part , that is , so farre forth as the saide act or action tends to maintaine and preserue the good ende for which the lawe is made . And though the action be in this regard necessarie ; yet doeth it still remaine indifferent , as it is considered in it selfe out of the ende of the lawe : so as if peace , the common good , and comely order may bee maintained and all offence auoided by any other meanes , the act may be done or not done without sinne before God. For whereas God himselfe hath giuen libertie and feedom in the vse of things indif●erent , the lawe of man doeth not take away the same but onely moderate and order the ouercommon vse of it for the common good . Argum. 13. The fast of lent stands by a lawe and commandement of men● and this law binds conscience simply : for the auncient fathers haue called it a Tradition Apostolicall , and make the keeping of it to bee necessarie , and the not keeping of it a sinne , and punish the offenders with excommunication . Ans. It is plaine to him that will not be obstinate , that Lent fast was not commanded in the primitiue Church , but was freely at mens pleasures , and in seuerall Churches diuersly both in regard of space of time , as also in respect of diuersitie of meates . Ireneus in his epistle to Victor cited by Eusebius saith , Some haue thought that they must fast one daie , some two daies , some more , some 40. houres daie and night , which diuersitie of fasting commendeth the vnitie of faith . Spiridion a good man did eate flesh in Lent , and caused his guest to doe the same , and this he did vpon iudgement , because he was perswaded out of gods word , that to the cleane all things were cleane . And Eusebius recordes , that Montanus the hereticke was the first that prescribed solemne and set lawes of fasting . And whereas this fast is called Apostolicall tradition , it is no great matter , for it was the manner of the auncient Church in former times to tearme rites and orders Ecclesi●sticall not set downe in Scriptures Apostolicall orders , that by this meanes they might commend them to the people : as Ierome testifieth , Euery prouince ( saith he ) may thinke the constitutions of the Ancestours to be Apostolicall lawes . And whereas it is said to be a sinne not to fast in Lent ( as Augus●ine speaketh ) it is not by reason of any commandement binding conscience , for Augustine saith plainely , that neither Christ nor his Apostles appointed any set time of fasting : and Chrysostome , that Christ neuer commanded vs to followe his fast ; but the true reason hereof is borrowed from the ende . For the Primitiue Church vsed not the Popish fast , which is to eate whitmeate alone , but an abstinence from all meates vsed specially to mortifie the flesh and to prepare men before hand to a worthie receiuing of the Eucharist . And in regard of this good end was the offence . And wheras it is said that auncient fathers taught a necessitie of keeping this fast , euen Hierome whome they alleadge to this purpose saith the contrarie . For confuting the errour of Montanus who had his set time of fast to be kept of necessitie , he saith , we fast in Lent according to the Apostles tradition as in a time meete for vs : and we do it not , as though it were not lawfull for vs to fast in the rest of the yere except Pentecost : but it is one thing to doe a thing of necessitie , & an other to offer a gift of free will. Lastly , excommunication was for open contempt of this order taken vp in the Church , which was , that men should fast before Easter for their further humiliation and preparation to the sacrament . So the 29. canon of the Councill of Gangres must be vnderstood . As for the Canons of the Apostles ( so falsly called ) and the 8. Councill of Toledo , I much respect not , what they say in this case . Arg. 14. Gods authoritie binds conscience : magistrates authoritie is Gods authoritie : therefore magistrates authoritie binds conscience properly . Ans. Gods authority may be taken two waies : first for that soueraigne and absolute power which he vseth ouer all his creatures : secondly for that finit and limited power which he hath ordained that men should exercise ouer men . If the minor , namely that magistrates authoritie is Gods authoritie , be taken in the first sense , it is false : for the soueraigne power of God is incommunicable . If it be taken in the second sense , the proposition is false . For there be sundrie authorities ordained of God , as the authoritie of the father ouer a child , of the master ouer the seruant , the authority of the master ouer his scholler , which doe bind in conscience as the authoritie of Gods lawes doth . By these arguments which I haue now answered , and by many other beeing but lightly skanned , it will appeare that necessarie obedience is to be performed both to ciuill and Ecclesiasticall iurisdiction : but that they haue a constraining power to bind conscience and that properly as Gods laws doe , it is not yet prooued , neither can be ; as I will make manifest by other arguments . Arg. 1. He that makes a law binding conscience to mortall sinne , hath power , if not to saue , yet to destroy : because by sinne ; which followes vpon the transgression of his law , comes death and damnation . But God is the onely Lawgiuer that hath this priuiledge ; which is , after he hath giuen his law , vpon the breaking or keeping thereof , to saue or destroy , Iam. 4. 12. There is one Lawgiuer that can saue or destroy . Therefore God alone makes lawes binding conscience properly , and no creature can doe the like . Answer is made that S. Iames speakes of the principall Lawgiuer , that by his owne proper authoritie makes laws , and doth in such manner saue and destroy , that he neede not feare to be destroied of any : and that he speakes not of secondarie lawgiuers that are deputies of God , & make laws in his name . I say againe that this answer stands not with the text● For S. Iames speakes simply without distinction , limitation , or exception : and the effect of his reason is this . No man at all must slaunder his brother , because no man must be iudge of the law : and no man can be iudge of the law , because no man can be a lawgiuer to saue or destroy . Now then where be those persons that shall make lawes to the soules of men , and bind them vnto punishment of mortall sinne ; considering that God alone is the sauing and destroying Lawgiuer . Argum. 2. He that can make lawes as truly binding conscience as Gods lawes , can also prescribe rules of Gods worship : because to binde the conscience is nothing else but to cause it to excuse for things that are well done , and therefore truly please God ; and to accuse for sinne whereby God is dishonoured : but no man can prescribe rules of Gods worship ; and humane lawes as they are humane lawes , appoint not the seruice of God. Esa. 29. 13. Their feare towards me was taught by the precept of men . Mat. 15.6 . They worship me in vaine teaching doctrines which are the commandements of men . Papists here make answer , that by lawes of men we must vnderstand such lawes as be vnlawfull or vnprofitable beeing made without the authoritie of God , or instinct of his spirit . It is true indeed that these commandements of men were vnlaweful : but the cause must be considered ; they were vnlawfull not because they commanded that which was vnlawefull and against the wil of God , but because things in themselues lawefull were commanded as parts of Gods worship . To wash the outward part of the cup or platter , and to wash handes before meate , are things in respect of ciuil vse very lawfull , and yet are these blamed by Christ , and no other reason can be rendred but this ; that they were prescribed not as things indifferent or ciuil , but as matters pertaining to Gods worship . It is not against Gods word in some politicke regards to make distinction of meates , and drinkes , and times : yet Paul calls these things doctrines of deuills , because they were commaunded as thinges wherein God should be worshipped . Arg. 3. God hath now in the new Testament giuen a libertie to the conscience , whereby it is freed from all lawes of his owne whatsoeuer , excepting such lawes and doctrines as are necessarie to saluation , Col. 2. 10. If ye be dead with Christ , ye are free from the elements of the world . Gal. 5.1 . Stand yee in the libertie wherewith Christ hath freed you , and be not againe intangled with the yoke of bondage . Now , if humane lawes made after the graunt of this libertie , binde conscience of themselues , thē must they either take away the foresaid liberty , or diminish the same ; but that they cannot doe : for that which is graunted by an higher authoritie , namely God himselfe , cannot be reuoked or repealed by the inferiour authoritie of any man. It is answered , that this freedome is onely from the bondage of sinne , from the curse of the morall lawe , from the ceremoniall and iudiciall lawes of Moses , and not from the lawes of our superiours . And I answer againe , that it is absurb to thinke that God giues vs liberty in conscience from any of his owne lawes , and yet will haue our consciences still to remaine in subiection , to the lawes of sinnefull men . Argum. 4. Whosoeuer bindes conscience , commandes conscience . For● the bond is made by a commandement vrging conscience to doe his dutie , which is to accuse or excuse for euill or well doing . Now Gods lawes command cōscience in as much as they are spirituall , commanding bodie and spirit , with al the thoughts , will , affections , desires , and faculties , and requiring obedience of them all according to their kind . As for the lawes of men , they want power to command conscience . Indeed if it were possible for our gouernours by lawe to command mens thoughts and affections , then also might they command conscience : but the first is not possible , for their lawes can reach no further then the outward man , that is , to body and goods , with the speeches and deedes thereof : and the end of them all , is not to maintaine spirituall peace of conscience , which is betweene man and God , but onely that externall and ciuill peace which is betweene man and man. And it were not meete that men should command conscience , which cannot see conscience and iudge of all her actions , which appeare not outwardly , and whereof there be no witnesses , but God and the conscience of the doer . Lastly , men are not fitte commaunders of conscience , because they are no Lordes of it , but God himselfe alone . Argum. 5. Men in making lawes are subiect to ignorance and errour : and therefore when they haue made a lawe ( as neere as possibly they can ) agreeable to the equitie of Gods lawe , yet can they not assure themselues and others that they haue failed in no point or circumstance . Therefore it is against reason that humane lawes beeing subiect to defects , faults , errours , and manifold imperfections , should truely bind conscience , as Gods lawes doe , which are the rule of righteousnes . All gouernours in the world , ( by reason that to their old lawes , they are constrained to put restrictions , ampliations , and modifications of all kinds , with new readings and interpretations ) vpon their daily experience see and acknowledge this to bee true which I say , sauing the Bishop of Rome ( so falsly tearmed ) which perswades himselfe to haue when he is in his consistorie , such an infallible assistance of the spirit , that he cannot possibly erre in iudgement . Argum. 6. If mens lawes by inward vertue bindes conscience properly as Gods lawes , then our dutie is to learne , studie , and remember them as well as Gods laws , yea ministers must be diligent to preach them , as they are diligent in preaching the doctrine of the gospell : because euery one of them bindes to mortall sinne , as the Papists teach . But that they should be taught and learned as Gods lawes , it is most absurd in the iudgement of all men , Papists thēselues not excepted . Argum. 7. Inferiour authoritie cannot bind the superiour : nowe the courts of men and their authority are vnder conscience . For God in the heart of euery man hath erected a tribunall seate , and in his stead hee hath placed neither Saint nor Angell , nor any other creature whatsoeuer , but conscience it selfe , who therefore is the highest Iudge that is or can be vnder God ; by whose direction also courts are kept , and lawes are made . Thus much of the Popish opinion : by which it appeares that one of the principall notes of Antichrist agrees fittely to the Pope of Rome . Paul , 2. Thess. 2. makes it a speciall propertie of Antichrist to exalt himselfe against or aboue all that is called God , or worshipped . Now what doth the Pope els , when he takes vpon him authoritie to make such lawes as shall bind the cōscience , as properly and truely as Gods lawes ? and what doth he els when hee ascribes to himselfe power to free mens consciences frō the bond of such laws of God , as are vnchangeable ; as may appeare in a Canon of the Councill of Trent : the words are these , If any shal say , that those degrees of consanguinitie that be expressed in L●uiticus , doe onely hinder matrimonie to be made , and breake it being made , and that the Church cannot dispense with some of them , or appoint that more degrees may hinder or breake marriage , let him be accursed . O sacrilegious impietie ! considering the lawes of affinitie and consanguinitie , Leuiticus 18. are not ceremoniall , or iudiciall lawes peculiar to the Iewes , but the very laws of nature . What is this Canon else , but a publike proclamation to the world , that the pope & church of Rome do sit as lords , or rather idols in the hearts & consciēces of men . This wil yet more fully appeare to any man , if we read popish bookes of practicall or Case-diuinitie , in which the common manner is , to binde conscience where God looseth it , and to loose where he binds : but a declaration of this , requires long time . Now I come ( as neere as possibly I can ) to set down the true manner , how mens lawes by the common iudgement of Diuines may be said to binde conscience . That this point may be cleared , two things must be handled . By what meanes they binde , and How farre forth . Touching the meanes , I set downe this rule . Wholesome lawes of men , made of things indifferent , so farre forth bind conscience by vertne of the generall commādement of God , which ordaineth the Magistrates authoritie : that whoso●uer shall wittingly and willingly , with a disloyall minde , either breake or omit such lawes , is guiltie of sinne before . By wholesome lawes , I vnderstand such positiue constitutions , as are not against the lawe of God , and withall tend to maintaine the peaceable estate and common good of men . Furthermore I adde this clause , made of things indifferent , to note the peculiar matter whereof humane lawes properly intreat : namely such things as are neither expressely commanded or forbidden by God. Now such kind of laws haue no vertue or power in thēselues to constraine conscience , but they binde onely by vertue of an higher commandement . Let euery soule be subiect to the higher powers , Rom. 13.1 . or , Honour father and mother , Exod. 20. which commandements binds vs in conscience to performe obedience to the goodlawes of men . As S. Peter saith , Submit your selues to euery humane ordinance for the Lord. 1. Pet. 2.13 . that is , for conscience of God , as he sayeth afterward , v. 19. whereby he signifieth two things : first that God hath ordained the authoritie of gouernours , secondly that he hath appointed in his word , and thereby bound men in conscience to obey their gouernours lawful commandements . If the case fall out otherwise , as commonly it doeth , that humane lawes bee not inacted of things indifferēt , but of things that be good in themselues , that is , commanded by God , then are they not humane properly but diuine lawes . Mens lawes intreating of things that are morally good , and the parts of Gods worship , are the same with Gods lawes : and therefore bind conscience , not because they were inacted by men , but because they were first made by God : mē beeing no more but instruments and ministers in his name to reuiue , renewe , and to put in exequution such precepts and lawes as prescribe the worship of God , standing in the practise of true religion and vertue . Of this kinde are all positiue lawes touching articles of faith , and the duties of the morall law . And the man that breakes such lawes sinnes two waies , first because he breaks that which is in conscience a lawe of God , secondly because in disobeying his lawfull Magistrate , he disobeyes the generall commandement of God touching magistracie . But if it shall fall out that mens lawes bee made of things that are euill and forbidden by God , then is there no bond of conscience at al ; but contrariwise men are bound in conscience not to obey , Act. 4.19 . And hereupon the three children are commended for not obeying Nabuchadnezzar , when he gaue a particular commandement vnto them to fall downe and worship the golden image , Dan. 3. Moreouer , in that mans law bindes not but by the authoritie of Gods law , hence it followes , that Gods law alone hath this priuiledge , that the breach of it should be a sinne . S. Iohn saith 1. epist. 3. Sinne is the anomie , or , transgression of the law , vnderstanding Gods law . When Dauid by adulterie and murder had offended many men , and that many waies , he saith Psal. 51. Against thee , against thee haue I sinned . And Augustine defined sinne to be some thing said , done , or desired against the lawe of God. Some man may say , if this bee so , belike then we may breake mens laws without sinne . I answer , that men in breaking humane lawes , both may and doe sinne ; but yet not simply , because they break them , but because in breaking them , they doe also breake the lawe of God. The breach of a law must bee considered two waies . Frst as it is a trespasse , hinderance , iniurie , damage ; and in this respect it is committed against mens lawes : secondly the breach of a lawe must be considered as it is finne , and so it is onely against Gods lawe , which appoints obedience to the Magistrate . The second point , namely , Howe farre forth mens lawes bind conscience , I explane on this maner . It is all that the lawes of God do or can doe , to binde conscience simply and absolutely . Therefore humane lawes binde not simply of themselues , but so farreforth as they are agreeable to Gods word , serue for the common good , stand with good order , and hinder not the libertie of cōscience . The necessitie of the law ariseth of the necessitie of the good end therof . And as the ende is good and profitable more or lesse , so is the lawe it selfe necessarie more or lesse . Mens lawes are like their testimonies , which neither prooue nor disprooue of themselues , but borrow all the strength which they haue to constraine , from the trueth , wisdome , and fidelitie of them that beare witnesse . Hence it followeth that a man may doe any thing beside humane lawes and constitutions without breach of conscience . For if we shall omit the doing of any law , I. without hinderence of the ende and particular considerations , for which the lawe was made : II. without offence giuing , as much as in vs lieth : III. without contempt of him that made the lawe , wee are not to be accused of sinne . Example . In time of warre , the magistrate of a cittie commands that no man shall open the gates : the ende is , that the cittie & euery member thereof may be in safetie . Now it falls out that certaine cittizens , beeing vpon occasion without the cittie , are pursued by the enemie and in danger of their liues . Hereupon some man without any more adoe openeth the gate to reskue thē . The question is , whether he haue sinned or no. And the truth is , he hath not : because he did not hinder the ende of the lawe , but rather further it , and that without scandal to men , or contempt to the magistrate . And this stands euen by the equitie of Gods word . God made a lawe , that the priests onely should eate of the shewbread : now Dauid beeing no priest , did vpon vrgent occasion eate of it without sinne . If this be true in Gods law , then it may also be true in the lawes of men , that they may in some cases be omitted without sinne against God. Neither must this seeme straunge . For as there is a keeping of a law , and a breaking of the same ; so there is a middle or meane action betweene them both , which is , to doe a thing a beside the law , and that without sinne . To proceede further , mens lawes be either Ciuill or Ecclesiasticall . Ciuill laws are for their substance determinations of necessarie and profitable circumstances , tending to vphold and maintaine the commandements of the second table . More specially they prescribe what is to be done , and what is to be left vndone , touching actions both ciuill and criminall , touching offices and bargaines of all sorts , &c. yea they conclude , inioyne , and command not onely such affaires as be of small importance ; but also things and actions of great waight , tending to maintaine common peace , ciuill societie , and the very state of the common wealth . Now such lawes bind so farre forth , that , albeit they be omitted without any apparant scandall or contempt , yet the breach of them is a sinne before God. Take this example . A subiect in this land vpon pouertie , or vpon a couetous minde , against the good law of the land , coynes money , which afterward by a sleight of his witte , is cunningly conueied abroad into the hands of men , and is not espied . Here is no euident offence giuen to any man , nor open contempt shewed to the lawgiuer : and yet in this action he hath sinned , in that closely otherwise then he ought to haue done , he hath hindred the good of the commonwealth ; and robbed the soueraigne Prince of her right . Ecclesiasticall lawes , are certaine necessarie and profitable determinations of circumstances of the commandements of the first table . I say here circumstances , because all doctrines pertaining to the foundation and good estate of the Church , as also the whole worship of God , are set downe and commaunded in the written word of God , and can not be prescribed and concluded otherwise by all the Churches in the world . As for the Creedes and Conf●ssions of particular Churches , they are in substance Gods word , and they bind not in conscience by any power the Church hath , but because they are the word of God. The lawes then which the Church in proper speach is said to make , are decrees concerning outward order and comelines in the administration of the word and Sacraments , in the meetings of the congregation , &c. and such laws made according to the generall rules of Gods word , ( which requires that all things be done to edification , in comelines , for the auoiding of offence ) are necessarie to be obserued , and the word of God binds all men to them so farre forth as the keeping of them maintaines decent order , and preuents open offence . Yet if a law concerning some externall ri●e or thing indifferent , be at sometime or vpon some occasion omitted ; no offence giuen , nor contempt shewed to Ecclesiastical authoritie , there is no breach made in the conscience : and that appeares by the example before handled . The Apostles guided by the holy Ghost , made a decree for the auoiding of offence , necessarie to be obserued , namely that the Gentiles should abstaine from strangled & blood & Idolithytes : and yet Paul out of the case of scandall and contempt , permits the Corinthians to doe otherwise , 1. Cor. 8. and 9. which he would not haue done , if to doe otherwise out of the case of scandall and contempt , had bin sin . Againe , laws are either mixt or meerely penall . Mixt , are such lawes as are of waightie matters , and are propounded in commaunding or forbidding tearmes : and they according to the good intention of the Lawgiuer , bind men first of all to obedience , for the necessarie good of humane societies ; and secondly to a punishment , if they obey not , that a supplie may be made of the hindrance of the common good . In the breach of this kind of lawes , though a man be neuer so willing to suffer the punishment , yet that will not discharge his conscience before God , when he offends . If a man coyne money with this mind to be willing to die when he is conuicted , yet that wil not free him from a sinne in the action , because Gods law bindes vs not onely to subjection in bearing of punishments , but also to obedience of his bare commandement , it beeing lawfull ; though he should set downe no punishment . A law meerely penall is that , which beeing made of matters of lesse importance , and not vttered precisely in commanding tearmes , doth onely declare and shew what is to be done , or conditionally require this or that with respect to the punishment , on this manner . If any person doe this or that , then he shall forfeit thus or thus . This kind of law bindes especially to the punishment , and that in the very intent of the lawgiuer , and he that is readie in omitting the law to pay the fine or punishment , is not to be charged with sinne before God : the penaltie beeing answerable to the losse that comes by the neglect of the law . Here a question may be demanded ; whether a man that hath taken his oath to keepe all the laws or orders of any towne or corporation , and yet afterward omits the doing of some of them , be periured or no. The answer may be this , that the lawes of euery societie and corporation must be distinguished . Some are very weightie ( as I haue said ) beeing of the very foundation and state of a bodie ; so as it can not well stand without them : and whosoeuer wittingly and willingly breakes any of these ( they beeing good and lawfull , ) can not be freed from periurie . Againe there be lawes of lesser importance , that tend onely to maintaine decent order and comelines in the societies of men ; and they are of that nature that the estate of the corporation or towne may stand without them : and whosoeuer vpon occasion omits the doing of any of these , is not therefore periured , so be it he carrie a loyall mind and be content to pay the fine or penaltie . For such kind of orders and constitutions , require first of all obedience ; and if that be omitted , they require a mulct or fine ; which , if it be willingly paied , the law is satisfied . Thus we see how farre forth mens lawes bind conscience . The vse of this point is this : I. Hence we learne that the immunitie of the Popish cleargie , whereby they take themselues exempted from ciuill courts and from ciuill authoritie in criminall causes , hath no warrant : because Gods cōmandements binds euery man whatsoeuer , to be subiect to the magistrate , Rom. 13.1 . Let euery soule be subiect to the higher powers . II. Hence we see also , what notorious rebells those are , that beeing borne subiects of this land , yet choose rather to die then to acknowledge ( as they are bound in conscience ) the Queenes ; Maiestie to be supreame gouernour vnder God in all causes & ouer all persons . III. Lastly we are taught hereby to be willing to giue subiection , obedience , reuerence , and all other duties to Magistrates , whether they be superiour or inferiour : yea with chearefulnes to pay taxes and subsidies , and all such lawfull charges as are appointed by them . Giue to Cesar that which is Cesars , & to God that which is Gods. Giue to all men their duties : tribute to whom tribute : custome to whome custome . Rom. 13.7 . Now follows the Oath , which is either assertorie , or promissorie . Assertorie , by which a man auoucheth that a thing was done or not done . Promissorie , by which a man promiseth to doe a thing or not to doe it . Of both these I meane to speake , but specially of the second . And here two points must be considered , the first by whāt meanes an oath bindeth , the second when it bindeth . An oath bindeth by vertue of such particular commandements , as require the keeping of othes lawfully taken . Num. 30.3 . Whosoeuer sweareth an oath to binde his soule by a bond , he shall not breake his word , but shall doe according to all that proceede out of his mouth . This beeing so , a question may be made , whether the oathes of Infidels bind conscience , and by what vertue , cōsidering they neither know the Scriptures nor the true God. Ans. They a doe bind in conscience . For example : Iacob and Laban make a couenant confirmed by oath . Iacob sweares by the true God , Laban by the gods of Nachor , that is , by his idols . Now Iacob , though he approoue not the forme of this oath , yet he accepts it for a ciuill bond of the couenant : and no doubt , though Laban beleeued not Gods word reuealed to the Patriarkes , yet he was bound in conscience to keepe this oath euen by the law of nature : and though he knew not the true God , yet he reputed the false god of Nachor to be the true God. Gen. 31.53 . Againe , if a lawfull oath by vertue of Gods commandements bind conscience , then it must needes be that the Romane Church hath long erred , in that shee teacheth and maintaineth that gouernours , as namely the Pope and other inferiour Bishops , haue power to giue relaxations and dispensations , not onely for oathes vnlawfull ( from which the word of God doth sufficiently free vs , though they should neuer giue absolution ) but from a true and lawfull oath made wittingly and willingly without error or deceit , of a thing honest and possible ; as when the Pope frees the subiects of this land , as occasion is offered , from their sworne allegiance and loyaltie to which they are bound , not onely by the law of nature , but also by a solemne and particular oath to the Supremacie , which none euer deemed vnlawfull but such as carrie traytours hearts . Now this erronious diuinitie would easily be reuoked , if men did but consider the nature of an oath , one part whereof is Inuocation , in which we pray vnto God , first that he would become a witnes vnto vs that we speake the truth and purpose not to deceiue : secondly if we faile and breake our promise , that he would take reuenge vpon vs : and in both these petitions we bind our selues immediatly to God himselfe : and God againe who is the ordainer of the oath , accepts this bond and knits it by his commandement , till it be accomplished . Hence it follows , that no creature can haue power to vntie the bond of an oath that is truly and lawfully an oath , vnlesse we will exalt the creatures aboue God himselfe . And the Iewish teachers gaue better counsell when they commanded the people to performe their oathes to the Lord , for the preuenting of periurie , and our Sauiour Christ in that gainesaies them not . Math. 5.33 . Next let vs consider the time when an oath bindeth or bindeth not . An oath bindeth then , when it is made of things certen and possible , in truth , iustice , iudgement , for the glorie of God & the good of our neighbour . Quest. I. Whether doth an oath bind conscience if by the keeping of it there follow losses and hindrances ? Ans. If it be of a thing that is lawfull , and the damages be priuate to him that sweareth , then doth it bind conscience . For example : A man makes a purchase of land at the sea side : his bargaine is confirmed onely by oath : and it falls out that before he doe enter possession , the sea breakes in and drownes a part of that purchase . Now he is in conscience to stand to his bargaine , because the thing is lawfull , and the damage is priuate , and great reuerence must be had of the name of God , which hath bin vsed in the bargaine making . Dauid makes it the propertie of a good man , to sweare to his owne hindrance and not to change , Psal. 15.4 . Quest. II. Whether the oath which a man hath taken , beeing induced therto by fraud and guile , doth bind conscience . Ans. If it be still of a thing lawfull , and bring nothing but priuate losses , it is to be kept . When the Gibeonites had by a fraud brought Iosua to make a league with them , and to bind it with an oath ; he and the Princes of the people answer them thus : We haue sworne vnto them by the Lord God of Israel , now therefore we may not touch them , Ios. 9. 19. And 300. yeares after , when Saul slue certaine of the Gibeonites against this oath , the plague was vpon the people of Israel three yeares , and was not staied till certaine persons of Sauls familie for a recompence were put to death . 2. Sam. 21.7 . Quest. III. Whether an oath made by feare or compulsion bind in conscience . For example : A thiefe disappointed of the bootie which he looked for , bindes the true man by solemne oath vpon paine of present death to fetch and deliuer vnto him some portion of money , as one 100. or 200. crownes for the redeeming of his life . Well , the oath is taken , and the question is ; whether it bind him or not to performe his promise . An answer may be this : some a Protestant diuines thinke it doth bind : some againe thinke b no : but I take it the safest course to hold the meane betweene both , on this manner . The oath seemes to binde , and is to be performed : neither is it against the good of the common-wealth ( for then it were vnlawfull ) but it is rather a furtherance in that a member thereof is preserued : and the losses which follow are onely priuate to the man , rather to be endured then losse of life . Yet that a remedie may be had of this priuate iniurie , and that a publike mischiefe may be preuented , the partie is to reueale the matter to the Magistrate , whose office it is to punish robbers and to order all things according to equitie for the common good . But if the case fal out , that the man through exceeding feare doe further sweare to keepe silence , I see not how his oath may be kept , except he be sure that nothing will ensue thereof , but a priuate domage to himselfe . For otherwise perpetuall silence seemes to be a secret consenting to the robber , and an occasion that others fall into the like danger and hazard of their liues . Againe , in sixe cases an oath bindes nothing at all . I. If it be made of a thing that is flat against the word of God. For all the power of binding which it hath is by the word of God : and therefore when it is against Gods will , it hath no power to constraine . And it is an old receiued rule , that an oath must not be a bond of iniquitie . Hereupon Dauid when he made a rash oath to kill Nabal and all his houshold , reioyced when he had occasion offered by Abigail to breake the same , 1. Sam. 23.32 . And though he sware to Shemi , that he would saue his life , 2. Sam. 19. 23. yet afterward vpon better consideration ( as it may seeme ) he commaunded his sonne Salomon to put him to death , as one that had long ago deserued the same . 1. King. 2.9 . And Herod was farre deceiued , that thought he was bound by his oath to giue to the damsell Iohn Baptists head in a platter , Matth. 14.7 . II. If it be against the good and wholesome laws of any kingdome or countrey , whereof a man is a member , it bindes not at all : because on the contrarie Gods commandement bindes vs to keepe the good laws of men . III. If it be made by such persons as want sufficient reason and discretion , as young children , fooles , madde men . For the conscience can not indeede be bound where the vnderstanding can not discerne what is done . IV. If it be made of such as haue no power to bind themselues , it binds not : because it is made against the law of nature , which is , that a he which is not in his owne power can not binde himselfe . Hence it follows , that Papists erre grossely when they teach , that a child b may enter into any rule or order of religion , yea binde himselfe thereto by oath , and the oath to be good , flat against his parents consent . Num. 30.4 . If a woman vow vnto the Lord , and binde her selfe by a hond , beeing in her fathers house in the time of her youth , &c. v. 6. If her father disallow her the same day that he heareth all her vowes and bonds , they shall not be of value . And an ancient Council decreed that all children that vpon pretence of Gods worship should depart from their parents , and not doe them due reuerence , should be accursed . Secondly they erre in that they teach that the promise made priuately by a child in way of marriage , without and against consent of wise and careful parents , binds them : whereas indeed if this promise were further bound by an oth , it could not stand : because children vnder gouernment and tuition of parents , can not giue themselues . V. It bindes not if it be made of a thing that is out of a mans power , as if a man sweare to his friend to giue him an other mans goods . VI. If at the first it were lawfull , and afterward by some meanes become either impossible or vnlawfull , it binds not conscience . For when it becomes impossible , then we may safely thinke that God from heauen frees a man from his oath . And when it begins to be vnlawfull , then it ceaseth to bind , because the binding vertue is onely in and from the word of God. For example : A king bindes himselfe by oath to a forraine Christian Prince to find him men and money to defend his people against all enemies . This oath is lawfull . Well , afterward the Prince becomes a professed enemie to him , his religion , and people : and then the kings oath becomes vnlawful & binds him not : because the word forbids that there should be any league of amitie with Gods enemies : though there may be leagues of concord with thē . Seeing a lawfull oath must bind conscience , though a man be deceiued & great losses follow , it shewes in how great reuerence we should haue Gods name , and with what care and consideration take an oath . And by this we must be aduertised to take heede of customable swearing in our cōmon talke , whether our oathes be great or small . We must thinke of an oath as a part of Gods worshippe : nay the holy Ghost often puts it for the whole worship of God. Esa. 19.18 . In that day shall fiue cities in the land of Egypt speak the language of Canaan , and shall sweare by the Lord of hostes , that is , acknowledge and worship him . Ierem. 12.16 . If they will learne the waies of my people , to sweare by my name , The Lord liueth , then shall they bee built in the middest of my people . This serues to shewe vnto vs , that such as giue themselues to swearing , want religion and good conscience : and that those families in which there is rifenesse of oathes , abandon all care of religion , and banish God out of their houses . And indeede it is a very hard thing for the common swearer to auoide common periurie . If we see a man hold vp his hand at the barre of an earthly iudge , wee pitie him and are sorrie for him : oh then why doe we not pittie blasphemers and common swearers . For with God they are no better then rebels , that hold vp their hands at the barre of his iudgement seat as guiltie malefactours . Exod . 20.7 . Augustine saith well , They that worship stocks & stones feare to sweare fasly by stones , and doest thou not feare God that is present , God that liueth , God that knoweth , God that taketh reuenge of contemners ? but of bad custome when thou art beleeued , thou swearest : when none requires it , thou swearest : and when men cannot abide it , thou swearest . Thus much of an Oath : nowe followes a promise , which is either to God , or man : the first is called a vowe , the second a single promise . A vowe is taken three waies . First generally for a promise of morall obedience ; and this vowe is first made in Baptisme and continued in the Lords supper , as also in the spirituall exercises of inuocation and repentance . It is called of Peter 1. epist. 3.21 . the stipulation which a good conscience makes to God. This kinde of vowe bindes all and euery member of the Church of God. And the not keeping of it is the common sinne of the world : for most men make not conscience to performe that which they haue promised to God in Baptisme : and therefore their Baptisme is become vnto them the sacrifice of fooles , Eccl. 4.17 . But considering we are bound in conscience by this vow , let vs hereafter indeauour to be as good as our word ; and that shall bee , when we begin to die to our sinnes and rise to newnesse of life . There is no man almost but will seeme to haue care to keepe touch with men ; what a shame is it then for vs not to keepe couenant with God. Againe , a vowe is taken for a promise of ceremoniall obedience , whereof read Num. 6. and 30. and Leuit. 27. This vow is peculiar to the old testament , and did not bind all men , but onely such as had peculiar occasion to vow , and thereupon bound themselues : as the Nazarites , and others . Thirdly , a vowe is taken for the performance of some outward and bodily exercises taken vp of a mans owne accord , as beeing things in a mans owne libertie , without any commandement of god : as the keeping of set times of fast , of praying or reading , the performance of set taskes , almes giuing , abstinence from certaine meates and drinkes , in the vse whereof through our own weaknesse , we feare any occasion of sinne . And this kind of vowe is more peculiar to the new testament . dieth , but alwaies lies gnawing and grabbling , and pulling at the heart of man , Mark. 9.24 . & causeth more paine and anguish , then any disease in the world can doe . The time when conscience performes these actions , is not before the sinne or in the act of sinning , but especially after the sinne is done and past . Reason I. Before a man sinneth , the deuill doth extenuate the fault and make sinne to be no sinne . II. Corrupt affections doe for a time so blind and ouercast iudgment , that it doeth not see or at the least consider what is good or badde , till afterward . Neither doth conscience accuse and condemne onely for time present , but also long after a thing is done . The consciences of Iosephs brethren accused them 2● . yeares after they had sold him into Egypt , Gen. 42.21 . The effect of the accusing and condemning conscience , is to stirre vp sundrie passions and motions in the heart , but specially these fiue . The first is shame , which is an affection of the heart , whereby a man is grieued and displeased with himselfe , that he hath done any euill : and this shame sheweth it selfe by the rising of the blood from the heart to the face . Yet wee must here remember that euen such as haue the pardon of their sinnes , and are not guiltie , may be ashamed and blush , Rom. 6. 21. What fruite had ye in those things , whereat yee nowe blush , or , hee ashamed . Yet for all this , euen those which are most guiltie , may be without all shame , Ier. 6.15 . Were they ashamed when they had committed abomination ? nay , nay ; ( they were not ashamed , neither could they haue any shame : because they are growne to some great height in sinne . Eph 4.18 . The second passion is sadnes and sorrowe : which is commonly thought to be nothing else but melancholie : but betweene them twaine , there is great difference . Sorrow , that comes by melancholy , ariseth only of that humour annoying the bodie : but this other sorrow ariseth of a mans sinnes , for which his cōscience accuseth him . Melancholly may be cured by physicke : this sorrow can not be cured by any thing but by the blood of Christ. The third is feare : in causing whereof conscience is very forcible . If a man had all the delights and pleasures that heart can wish , they can not doe him any good , if conscience be guiltie . Belshazzar when hee was in the middest of all his delights , and sawe the hand writing vpon the wall , his countenance changed , his thoughts troubled him , his ioynts loosed , and his knees smote togither , Dan. 5.9 . Yea the guiltie conscience will make a man afraid , if hee see but a worme peepe out of the ground : or a silly creature to goe crosse his way : or if hee see but his owne shadow on a suddain : or if he doe but forecast an euil with himselfe . Prou. 28.1 . The wicked flieth when no man pursueth him . Terrours of conscience , when they are more vehement cause other passions in the body , as exceeding heate , like that which is in the fitte of an ague , the rising of the entralls towardes the mouth : and souning : as experience hath often shewed . And the writer of the booke of wisdome saith truely , cap. 17.10 . It is a fearefull thing when malice is condemned by her owne testimony : and a conscience that is touched , doeth euer forecast cruell things . For feare ●● nothing else , but the betraying of the succours , that reason offereth , &c. they that did endure the a might that was intollerable , &c. sometimes were troubled with monstrous visions , and sometimes they swouned , as though their owne soules should betray them : for a sudden feare not looked for , came vpon them . The fourth is desperation , whereby a man through the vehement and constant accusation of his conscience , comes to be out of all hope of the pardon of his sinnes . This made Saul , Achitophel , and Iudas , to hang themselues : this makes many in these daies to doe the like : as appeareth by the declarations of such as haue beene preuented , when they were about to hang or drowne thēselues , or to cut their owne throates . The last is a perturbation or disquietnesse of the whole man : whereby all the powers and faculties of the whole man are forth of order . Esa. 57.20 . The wicked are like the raging of the sea that cannot rest , whose waters cast vp mire and dirt . Thus much of the two first actions of conscience , which are to accuse and condemne : the second followeth to excuse and absolue . To excuse , is an action of the conscience giuing iudgement that the thing is well done . To absolue , is an action of the conscience giuing iudgement that a man is free and cleare from fault and so from punishment . From these two actions arise some speciall affections : I. boldnes and confidence , Prou. 28.1 . The righteous are bold as a lyon . II. Ioy and reioycing , 2. Cor. 1. 12. Our reioycing is the testimonie of my conscience , that in all simplicitie and godly purenes I haue had my conuersation in the world . Hence it is said , that a good conscience is a continuall feast . Hitherto I haue spoken how conscience giues iudgement of things done and past : now followeth hir iudgement of things to be done . Conscience giues iudgement of things to come , by foretelling , and ( as it were ) saying inwardly in the heart , that the thing may be well done . Of this kind of iudgement euery man may haue experience in himselfe , when he is about to enterprise any busines either good or bad . By this we may see the goodnes of God to all men . If a man beeing to make an vnknowne iourney , should finde one that would goe with him and shew him the way , and all the turnings thereof , he could not but take it for a point of curtesie . Well , we are pilgrimes in this world , our life is our iourney : God also hath appointed our conscience to be our companion and guide , to shew vs what course we may take and what we may not . And here it must be noted , that in all things to be done , conscience is of great force and beares a great stroke . For , this is the beginning of a good worke , that the conscience first of all giue her iudgement truly , that the thing may be done , and is acceptable to God. Rom. 14.23 . Whatsoeuer is not of faith , that is , whatsoeuer is not done of a setled perswasion in iudgement & conscience out of Gods word , howsoeuer men iudge of it , is sinne . Againe , God regards not the outward pompe of the action of the doer , but obedience and especially the obedience of the heart : therfore vnles the cōscience first of all approoue the thing to be good and agreeable to Gods will , it can be nothing els but a sinne . And he that shall doe a thing , because it is good in his owne eyes , not knowing that God doth allowe of it , preferres himselfe before God , & disobeies as the seruant that in his masters house will not doe his masters will but his owne will. From this former rule arise three other : the first , whatsoeuer is done with a doubting conscience is a sinne . For example : some beleeuers in the Primitiue Church held , that still after the ascension of Christ there remained a differēce betweene meate and meate , and therefore it was a scruple to them to eate of sundrie kind of meates : now put the case , that by example they are drawne on to eate swines flesh , or some other thing which they thinke is forbidden ; this done , there is no question but they haue sinned , as Paul prooueth , Rom. 14. 14. I knowe and am perswaded through the Lord Iesus , that there is nothing vncleane of it selfe : but vnto him t●at iudgeth any thing vncleane , it is vncleane : and v. 23. He that doubteth , is condemned , if he eate , because he eateth not of faith . The second , whatsoeuer thing is done in , or with an erronious conscience , it is a sinne . For example : in the Primitiue Church diuers of the gentiles held this errour , that fornication was a thing indifferent , and therefore conscience tolde them that they might doe it : and yet neuerthelesse fornication in them was a sinne , because conscience erred in her iudgement . And euill remaines euill , though conscience say the contrarie a thousand times . The third , what is done a against conscience though it erre and bee deceiued , it is sin in the doer . Example . An Anabaptist holding it vtterly vnlawful to sweare , is brought before a magistrate ; and vrged either through feare or some like cause , takes an oath and that against his owne conscience : nowe the question is , whether he hath sinned or no ? Ans. Hee hath indeede sinned ; not so much because hee hath taken an oath , for that is the ordinance of God : but because hee hath taken an oath in a bad manner , that is , against his conscience , & therfore not in faith . Thus it is manifest that conscience beares a great stroke in all things that are to be said or done . And hereby we are aduertised of many things . First , if a thing done without good direction of conscience bee a sinne , then much more that which is done without good direction of Gods word is a flat sinne : for without direction of Gods word , conscience can giue no good direction . And if God will hold that for a sinne which is done without direction of his word , then no doubt Gods word ministers sufficient direction for all actions whatsoeuer : so as if a man be but to receiue a morsel of bread into his mouth , it can so farre forth direct him , that in doing of it , hee shall be able to please God. If this were not true , mās case were most miserable . For then we should sinne in manifold actions , and that without remedie . And hereby the Word , I meane nothing but the Scriptures of the olde and newe testament , which containe in themselues sufficient direction for all actions . As for the lawe of nature , though it affoard indeede some direction ; yet is it corrupt , imperfect , vncerten : & whatsoeuer is right and good therein , is contained in the written word of god . And as for the best vnwritten traditions , let all the Papists in the world answer if they can , howe I may in conscience be perswaded that they are the word of God. If they say that the auncient fathers of the Primitiue Church auouch in their writings that they are Apostolicall traditions , I aunswer againe , howe shall I knowe and be certaine in conscience that the fathers subiect to errour , in saying so , haue not erred . Againe we learne hence , that a good intention is not sufficient to make a good work , vnles withall conscience giue iudgement that God doth approue the action . This shewes the ignorance of our people , that when as , in their dealings they runne vpon a good meaning , then alwaies they thinke they do well and please God. Thirdly , hence it appeares that all things deuised by man for the worship of God , are flat sinnes ; because conscience cannot say of them that they please God , Esay 29.13 . Mar. 7.7 . Lastly we learne here that ignorance of Gods will and word , is a dangerous thing , and makes the life of man to abound , yea to flowe with a sea of offences against God. Men commonly thinke that if they keepe themselues frō periurie , blasphemie , murder , theft , whoredome , all is well with them : but the trueth is , that so long as they liue in ignorance , they want right and true direction of conscience out of Gods worde , and therefore their best actions are sinnes , euen their eating and drinking , their sleeping and waking , their buying and selling , their speech and silence , yea their praying and seruing of god . For they do these actions either of custome , or example , or necessitie , as beasts doe , and not of faith : because they know not Gods will touching things to be done or left vndone . The consideration of this point should make euery man most carefull to seeke for knowledge of Gods word , and daily to increase in it , that hee may in all his affaires haue Gods lawes to bee the men of his counsell , Psal. 116. 24. that hee may giue heede to them as to the light shining in a darke place , 2. Pet. 1.19 . that he may say with Peter , when Christ commanded him to launch forth into the deepe , and to cast forth his nette : Lord we haue bin all night , and haue catched nothing : yet in thy word will I let downe my nette , Luk. 5.5 . CHAP. III. Of the kindes of conscience : and of conscience regenerate . COnscience is either good or badde . Good conscience is that which rightly according to Gods word , excuseth and comforteth . For the excellency , goodnesse , and dignitie of conscience , standes not in accusing , but in excusing . And by doing any sinne whatsoeuer to giue an occasion to the conscience to accuse and condemne , is to wound it and to offend it . Thus Paul saith that the Corinthians wounded the consciences of their weake breathren , when they vsed their libertie as an occasion of offence to them , 1. Cor. 8,9 , 12. Againe , hee calleth a good conscience , a conscience without offence , that is , which hath no stop or impedimēt to hinder it from excusing . Act. 24. 19. Good conscience , is either good by creation or regeneration . Good by creation was the conscience of Adam , which in the estate of innocency did onely excuse and could not accuse him for any thing : though it may be , an aptnes to accuse was not wanting , if afterward an occasion should be offered . And hence we haue further direction to consider what a good cōscience is , namely such an one as by the order set downe in the creation , excuseth onely without accusing . Yea to accuse is a a defect in true consciēce , following after the first creation . For naturally there is an agreement and harmonie betweene the parts and the whole : but if the conscience should naturally accuse there should be a dissent and disagreement and diuision between the conscience and the man himselfe . Regenerate conscience is that which beeing corrupt by nature , is renewed and purged by faith in the blood of Christ. For to the regenerating of the cōscience , there is required a conuersion or change ; because by nature all mens consciences since the fall are euill , and none are good but by grace . The instrument seruing to make this change is faith , Act. 15.19 . Faith purifieth the heart . The meritorious cause is the blood of Christ. Heb. 9.14 . Howe much more shall the blood of Christ , &c. purge your conscience from dead workes to serue the liuing God. The propertie of regenerate conscience is twofold : Christian libertie , and Certentie of saluation . Because both these haue their place , not in the outward man , but in the spirit and conscience . Christian libertie , is a spirituall and holy freedome purchased by Christ. I say , it is spirituall , first to put a difference betweene it and ciuill libertie , which standes in outward and bodily freedomes and priuiledges , secondly , to confute the Iewes , that looke for earthly libertie by Christ : and the Anabaptists , who imagine a freedome from all authoritie of Magistrates in the kingdome of Christ. Againe , I say it is an holy freedome , to confute the Libertines , who thinke that by the death of Christ they haue libertie to liue as they list . Lastly , I say it is purchased by Christ , to shewe the authoritie thereof . Gal. 5. 1. Stand fast in the libertie wherewith Christ hath made you free . And to confute the Papists , whose doctrine in effect is thus much , that this libertie is procured indeede by Christ , but is continued partly by Christ , and partly by the man himselfe . Christian libertie hath three parts . The first , is a freedome from the iustification of the morall law . For he that is a member of Christ , is not bound in conscience to bring the perfect righteousnes of the lawe in his owne person for his iustification before God , Gal. 5. 1. with v. 3. Hence it followeth , that he that is a Christian , is likewise freed from the curse and condemnation of the law , Rom. 8.1 . There is no condemnation to thē that are in Christ. Gal. 3. 13. Christ hath redeemed vs from the curse of the lawe , when he was made a curse for vs. By this first part of Christian libertie , it appeares that there cannot be any iustification of a sinner by works of grace before God. For he that wil be iustified but by one worke , is debter to the whole lawe , Gal. 3.3 . but no man that is a member of Christ is debter to the whole law ; for his libertie is to be free in that point : therefore no man is iustified so much as by one worke of his own . The second part , is freedome from the rigour of the lawe , which exacteth perfect obedience and condemneth all imperfection , Rom. 6. 14. Sinne hath no more dominiō ouer you : for ye are not vnder the law , but vnder grace . 1. Ioh. 5.3 . This is the loue of God , that ye keepe his commandements : and his commandements are not grieuous : Hence it followeth , that God will accept of our imperfect obedience , if it be sincere : yea he accepts the will , desire , and indeauour to obey for obediēce it selfe , Malach. 3.17 . And I will spare them as a man spareth his owne sonne that serueth him . The third part is , that the consciēce is freed from the bond of the ceremoniall law , Gal. 3.25 . But after that faith is come wee are no more vnder a schoolemaster . Eph. 2. 15. And hath broken the stoppe of the partition wall , in abrogating through his flesh , the lawe of commandements which standeth in ordinances . Coloss. 2.14 . And hath put out the hand writing of ordinances which was against vs. v. 26. Let no man therefore condemne you in meat and drinke , or in respect of any holy day , or of the newe moone , &c. Hence it followeth , that all Christians may freely without scruple of conscience , vse all things indifferent , so be it the manner of vsing them be good . And first , when I say th●t all may vse them , I vnderstand a two-folde vse ; naturall , or spirituall . The naturall vse , is either to releeue our necessities , or for honest delite . Thus the Psalmist saith , that God giues not onely bread to strengthen the heart of man , but also wine to make glad the heart , and oyle to make the face to shine , Psal. 104.15 . and God hath : put into his creatures infinit varieties of colours , sauours , tasts , and formes , to this ende that men might take delight in them . Hence it followes , that Recreation is lawefull , and a part of Christian libertie , if it be wel vsed . By recreation , I vnderstand exercises & sports , seruing to refresh either the bodie or the minde : and that they may be well vsed , two rules especially must be remembred . The first , that lawfull recreation stands onely in the vse of things indifferent . For if the things be commanded by god , there is no sporting in them ; or if they bee forbidden , there is no vsing of thē at all . Vpon this ground , sundrie kinds of recreation are to be neglected . As I. the dauncing commonly vsed in these daies , in which men and women , yong men and maides , all mixed togither , daunce to the sound of the instrument or voice in time and measure , with many wanton gestures , and that in solemne meetings after great feasts . This exercise cannot be numbred among things indifferent : for experience sheweth , that it hath beene vsually either a fruite or a follower of great wickednes , as idolatrie , fornication , drunkennes●e ; hereupon , one wel compared it to a a circle , whose center was the deuil . Again , if we must giue an acount of euery idle worde , then also of euery idle gesture and pace : and what account can bee giuen of these paces backward & forward , of caprings , iumps , gambols , turnings , with many other frisks of lightnes and vanitie , more beseeming goates and apes , of whome they are commonly vsed , then men . Whereas Salomon esteemed laughter as madnesse , hee would ( no doubt ) haue condemned our common lasciuious dauncing much more for madnesse , laughter beeing but the least part of it . II. Dicing , which is precisely the casting of a lotte , not to be vsed at our pleasures , but in matters of weight and importance . And of this kinde are all gaines , the ground whereof are not the sleight of mans witte , but lotte alone . III. Plaies and enterludes , that stand in the representation of the vices and misdemeanour of the world . For if it be not lawfull to name vices , vnlesse it be in the way of dislike , Eph. 5.3 . much lesse is it warrantable to gesture and represent vice in the way of recreation and delite . The second rule is , that recreation must be sparing , moderate , and lawfull vse of things indifferent , according to the rules a following . The spirituall vse is , when we take occasion by the creatures to meditate and speake of heauenly things : as , vpon the sight of the vine and the branches thereof , to consider the mysticall coniunction betweene Christ & his church : by the sight of the rainebow to thinke of the promise of God of not drowning the world by waters : and by any thing that befalls , to take occasion to consider in it the wisdome , goodnes , iustice , mercie , prouidence of God , &c. I adde further , that things indifferent ; as bondage , outward libertie , riches , pouertie , single estate , mariage , meate , drinke , apparell , buildings , may be vsed freely , because they are neither commāded by God nor forbidden : & in themselues considered , they may be vsed or not vsed without breach of conscience . The right manner of vsing them , is to sanctifie them by the word & praier , 1. Tim. 4.3,4 . and not onely some of them , but the vse of them all . Meat , drink , and marriage are thus to be sanctified , as the place before noted declareth . Paul sanctified his iourney on this manner , Act. 21.5 . And the Iewes were commanded to dedicate their houses at the first entrance , Deut. 20.5 . By this dedication we may well vnderstand not onely the letting of the house , or the prouiding of a tenant , but also the sanctifying of it by inuocation of Gods name , that by his blessing the place with the roomes thereof might serue for their benefit and comfort . And on this manner to blesse our dwelling places . when we first enter into them , is the best way that can be to preserue them from the casualties of fire within , and lightning from heauen , and from the annoyance and molestation of euill spirits , and other iudgements of God. Things indifferent are sanctified by Gods word , because it shewes what things we may vse , and what things we may not : & if we may vse them , in what manner it is to be done . And to this purpose the Scripture afford foure rules . The first , that all things must be done to Gods glorie , 1. Cor. 10.31 . Whether ye eat or drink , or whatsoeuer ye doe , doe all to the glorie of God. And that this may be performed , things indifferent must be vsed as signes & tables , in which we may shew forth the graces & vertues that God hath wrought in the heart . For example : we must so make our apparel both for matter and fashion , and so weare it , that it may in some sort set forth to the beholder our modestie , sobrietie , frugalitie , humilitie , &c. that hereby he may be occasioned to say , behold a graue , sober , modest person : and so of the rest . And the common sinne of this time is , that meate , drinke , apparell , buildings , are vsed as banners displaied to set forth to the world , mans riot , excesse , and pride of heart . The second . We must suffer our selues lawfully to be limited and restrained in the ouermuch or ouercōmon vse of things indifferēt . I say the ouercommō vse , because it is not Gods will vtterly and absolutely to barre vs of the vse of such things . Now the restrainers of our vse , are two ; the first is the law of charitie . For as charitie giues place to pietie ; so Christian libertie in the vse of outward things , giues place to charitie . And the law of charitie is , that we should not vse things indifferent to the hurt or offence of our brother . 1. Cor. 8.13 . Quest. Whether may a man vse his libertie before such as are weake , and not yet perswaded of their libertie . Ans. Some are weake of simple ignorance , or because they haue bin deceiued by the abuse of long custome : and yet are willing to be reformed . And before such we must abstaine , least by example we draw them to sinne by giuing occasion to them of doing that whereof they doubt . Againe some are weake vpon affected ignorance or of malice , and in the presence of such we neede not abstaine . Vpon this ground Paul who circumcised Timothie would not circumcise Titus . The second restrainer , is the wholesome lawes of men , whether Ciuill or Ecclesiasticall . For howsoeuer things indifferent , after the law is once made of them , remaine still indifferent in themselues : yet obedience to the law is necessarie , and that for conscience sake . Act. 15.28 . The third . We must vse things indifferent so farre forth as they shal further vs in godlines . For we ought to doe all things not onely to the edification of others , but also of our own selues . And therfore it is a flat abuse of Christiā libertie , for men so to pamper their bodies with meate and drinke , that thereby they disable themselues to heare Gods word , to pray , to giue good counsell , to doe the ordinarie works of their callings . The fourth . Things indifferent must be vsed within compasse of our callings , that is , according to our abilitie , degree , state , and condition of life . And it is a common abuse of this libertie in our daies , that the meane man will be in meate , drinke , apparell , building , as the gentleman ; the gentleman as the knight ; the knight as the lord or Earle . Now then things indifferent are sanctified to vs by the word , when our consciences are resolued out of the word that we may vse them , so it be in t●e manner before named , and according to the rules here set downe . They are sanctified by praier , when we craue at Gods hands the right vse of them , and hauing obtained the same , giue him thanks therefore . Coloss. 3. 17. Whatsoeuer ye doe in word or deede , doe all in the name of our Lord Iesus , giuing thankes to God the father by him . Thus much of Christian libertie , by which we are admonished of sundrie duties : I. to labour to become good members of Christ , of what estate or cōdition so euer we be . The libertie of the citie of Rome , made not onely Romanes borne but euen the men of other countries seeke to be citizens thereof . Act. 22.28 . The priuiledges of the Iewes in Persia made many become Iewes . Hest. 8.17 . O then , much more should the spirituall libertie of conscience purchased by the blood of Christ , mooue vs to seeke for the kingdome of heauen , and that we might become good members thereof . II. Againe by this we are taught to studie , learne , and loue the Scriptures , in which our liberties are recorded . We make account of our charters whereby we hold our earthly liberties , yea we gladly read them and acquaint our selues with them : what a shame then will it be for vs , to make no more account of the word of God that is the law of spirituall libertie . Iam. 2. 16. III. Lastly we are aduertised most heartily to obey and serue God according to his word , for that is the end of our libertie : the seruant doth all his busines more chearefully , in the hope and expectation he hath of libertie . Againe our libertie most of all appeares in our seruice and obedience ; because the seruice of God is perfect freedome : as on the contrarie in the disobedience of Gods commandements , stands our spirituall bondage . The second propertie of conscience is an vnfallible certentie of the pardon of sinne and life euerlasting . That this point may be cleared , I will handle the question betweene vs and Papists touching the certentie of saluation . And that I may proceede in order we must distinguish the kinds of certentie . First of all , Certentie is either Vnfallible or Coniecturall . Vnfallible , wherein a man is neuer disappointed . Coniecturall , which is not so euident , because it is grounded onely vpon likelihoods . The second all Papists graunt , but the first they denie in the matter of saluation . Againe certentie is either of faith , or experimentall , which Papists call morall . Certentie of faith is , whereby any thing is certenly beleeued : and it is either generall or speciall . Generall certentie , is to beleeue assuredly that the word of God is truth it selfe , and this both we and Papists allow . Speciall certentie is by faith to applie the promise of saluation to our selues , and to beleeue without doubt , that remission of sinnes by Christ and life euerlasting belongs vnto vs. This kinde of certentie we hold and maintaine , and Papists with one consent denie it ; acknowledging no assurance but by hope . Morall certentie is that which proceedes from sanctification and good workes , as signes and tokens of true faith . This we both allow , yet with some difference . For they esteeme all certentie that comes by works to be vncerten and often to deceiue : but we doe otherwise , if the works be done in vprightnes of heart . The question then is , whether a man in this life may ordinarily without reuelation , be vnfallibly certen of his owne saluation , first of all and principally by faith , and then secondly by such workes as are vnseparable companions of faith . We hold this for a cleare and euident principle of the word of God , and contrariwise the Papists denie it wholly . I will therefore prooue the truth by some few arguments , and then answer the common obiections . Arg. 1. That which the spirit of God doth first of all testifie in the heart and conscience of any man , and then afterward fully confirme ; is to be beleeued of the same man as vnfallibly certen : but the spirit of God first of all doth testifie to some men , namely true beleeuers , that they are the sonnes of God : and afterward confirmes the same vnto them . Therefore men are vnfallibly to beleeue their owne adoption . Now that the Spirit of God doth giue this testimonie to the conscience of man , the Scripture is more then plaine , Rom. 8. 15. Ye haue receiued the spirit of adoption whereby we crie , Abba , Father . The same Spirit beareth witnesse with our spirit , that we are the sonnes of God. Answer is made , that this testimonie of the Spirit is giuen onely by an experiment or feeling of an inward delight or peace , which breedes in vs not an infallible but a coniecturall certentie . And I answer againe that this exposition is flat against the text . For the Spirit of adoption is saide here not to make vs to thinke or speake , but to crie Abba , Father : and crying to God as to a father argues courage , confidence , and boldnes . Againe the same Spirit of adoption is opposed to the spirit of bondage causing feare : and therefore it must needs be a Spirit giuing assurance of libertie , and by that meanes driuing away distrustfull feares . And the ende , no doubt , why the holy Ghost comes into the heart as a witnes of adoption is , that the truth in this case hidden & therefore doubtful , might be cleared and made manifest . If God himselfe haue appointed that a doubtfull truth among men , shall be confirmed and put out of doubt by the mouth of two or three witnesses , it is absurd to thinke that the testimonie of God himselfe knowing all things and taking vpon him to be a witnesse , should be coniecturall . Saint Bernard had learned better diuinitie , when he said , Who is iust , but he that beeing loued of God , returnes loue to him againe ? which is not done but by the Spirit of God a reuealing by faith vnto man the eternall purpose of God concerning his saluation in time to come : which reuelation vndoubtedly is nothing else but an infusion of spirituall grace : by which , whilest the deedes of the flesh are mortified , the man is prepared to the kingdome of God , receiuing withall that whereby he may presume that he is loued , and loue againe . Furthermore that the Spirit of God doth not onely perswade men of their adoption , but also confirme the same vnto them , it is most manifest . Eph. 4. 30. Grieue not the Spirit whereby ye are sealed vp to the day of redemption . and 1. v. 13. After ye beleeued , ye were sealed with the Spirit of promise which is the earnest of our inheritance . 2. Cor. 1.21 . It is God that hath sealed vs and giuen vs the earnest of his Spirit in our hearts . Here the words of sealing and earnest , are to be considered . For things that passe too and fro among men , though they be in question , yet when the seale is put too , they are made out of doubt : and therefore when God by his spirit is saide to seale the promise in the heart of euery particular beleeuer , it signifieth that he giues vnto them euident assurance that the promise of life belongs vnto them . And the giuing of earnest is an vnfallible token vnto him that receiueth it , that the bargaine is ratified , and that he shall receiue the things agreed vpon . And it were a great dishonour vnto God , to thinke that the earnest of his owne Spirit giuen vnto vs , should be an euidence of eternall life , not vnfallible but coniecturall . Arg. 2. The faith of the Elect or sauing faith , is a certen perswasion and a particular perswasion of remission of sinne and life euerlasting . Touching the first of these twaine , namely that faith is a certen perswasion , yea that certentie is of the nature of faith ; it appeares by expresse testimonie of Scripture . Mat. 14.31 . O thou of little faith , why hast thou doubted ? and ● 1. v. 21. If ye haue faith and doubt not . Iam. 1.6 . Let him aske in faith , and wauer not : for he that wauereth is like a waue of the sea , ●ust of the wind , and carried away . Rom. 4.20 . Neither did be doubt of the promise of God through vnbeleefe , but was strengthened in faith . I will not stand longer on this point which is not denied of any . Touching the second part of my reason , that faith is a particular perswasion applying things beleeued : I prooue it thus . The property of faith is to receiue the promise , Gal. 3.14 . and the thing promised which is Christ with his spirit , Joh. 1.12 . Now Christ is receiued by a particular application , as will appeare if we doe but marke the ende and vse of the ministerie of the word , and of the Sacraments , For when God giues any blessing to man , it is to be receiued by man as God giueth it . Now God giues Christ or at the least offereth him not generally to mankind , but to the seuerall and particular members of the Church . In the Lords Supper , as in euery sacrament , there is a relation or analogie betweene the outward signes and the things signified . The action of the minister giuing the bread and wine to the hands of particular communicants , representeth Gods action in giuing Christ with his benefits to the same particular communicants . Againe the action of receiuing the bread and wine particularly , representeth an other spirituall action of the beleeuing heart which applieth Christ vnto it selfe for the pardon of sinne and life euerlasting . Papists yeeld not to this : yet if they refuse to maintaine this analogie , they ouerturne the sacrament and dissent from antiquitie . Augustine saith , The bodie of Christ is ascended into heauen : some may answer and say , How shall I hold him beeing absent ? how shall I reach vp mine hand to heauen that I may lay hold of him sitting there ? Send vp thy faith , and thou hast laid hold of him . And what is more common then an other saying of his : What meanest thou to prepare thy bellie and teeth , Beleeue and thou hast eaten . Againe Eph. 3.12 . Paul saith , By Christ we haue boldnes and entrance with confidence by faith in him . In which words are set downe two notable effects and fruits of faith : boldnes and confidence . Boldnes is , when a poore sinner dare come into the presence of God , not beeing terrified with the threatnings of the law , nor with the consideration of his owne vnworthines , nor with the manifold assaults of the deuill : and it is more then certentie of Gods fauour . Now whereas Papists answer that this libertie or boldnes in comming vnto God , proceedes of a generall faith , they are farre wide . It is not possible that a generall perswasion of the goodnes and truth of God , and of his mercie in Christ , should breed confidence and boldnes in the heart of a guiltie sinner , and no example can be brought thereof . This generall faith concerning the articles of our beleefe , was no doubt in Caine , Saul , Achitophel , Iudas , yea in the deuill himselfe : and yet they despaired and some of them made away themselues : and the deuill for all his faith , trembleth before God. Wherefore that faith which is the roote of these excellent vertues of boldnes and confidence , must needes be a speciall faith , that is , a large and plentifull perswasion of the pardon of a mans owne sinnes and of life euerlasting . Againe Heb. 11. 1. faith is called hypostasis , that is , a substance or subsistance of things hoped for : where faith , in the matter of our saluation and other like things , is made to goe beyond hope : for hope waites for things to come till they haue a beeing in the person hoping , but faith in present giues a subsisting or beeing vnto them . This can not be that generall faith ( of Papists tearmed Catholicke ) for it comes short of hope , but it must needes be a speciall faith that makes vs vndoubtedly beleeue our owne election , adoption , iustification and saluation by Christ. And to this purpose haue some of the fathers said excellent well . Augustine saith , I demand of thee , O sinner , doest thou beleeue Christ or no ? thou saiest , I beleeue . What beleeuest thou ? that he can freely forgiue thee all thy sinnes . Thou hast that which thou hast beleeued . Ambrose saith , This is a thing ordained of God , that he which beleeueth in Christ should be saued without any worke , by faith alone freely receiuing remission of sinnes . And with Ambrose I ioyne the testimonie of Hesichius vpon Leuiticus , who saith , God pitying mankind , when he saw it disabled for the fulfilling of the works of the law , willed that man should be saued by grace without the workes of the law . And grace proceeding of mercie is apprehended by faith alone without workes . Whereas in the two last testimonies , faith is opposed generally to all works , and is withall said to apprehend and receiue , yea alone to apprehend and receiue grace and remission of sinnes , they can not be vnderstood of a generall but of a special applying faith . Bernard hath these words , If thou beleeuest that thy sinnes can not be blotted out but by him against whome thou hast sinned , thou dost well : but goe yet further , and beleeue that he pardoneth thy sinnes . This is the testimonie which the holy Ghost giueth in our hearts , saying , Thy sinnes are forgiuen thee . For so the Apostle thinketh that a man is iustified freely by faith . Papists beeing much choked with this place , make answer that S. Bernard doth not say that we must beleeue the pardon of our sinns absolutely without respect of works , but that he requires the condition of our conuersation and repentance , as signes whereby this perswasion is wrought . I answer againe that he auoucheth plainely , the generall faith whereby the points of religion are beleeued , to be but a beginning or rudiment of faith , and therefore not sufficient vnlesse we goe further and applie the grace of God to our selues by faith simply without respect of any condition performed on mans part . Indeed I graunt that the truth of conuersion and other workes are by him mentioned afterward , but that was for this ende to shew how any man may haue a sensible and euident experience by workes , as fruits of the pardon of his owne sinnes and life euerlasting , which he beleeueth . Arg. 3. S. Iohn penned his first epi●tle that he might shew vnto the church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life : and therefore he affoardeth vs many pregnant testimonies for this purpose . 1. Ioh. 2.3 . And by this we know that we haue knowne him , if we keepe his commandements . And v. 5. He which keepeth his word , in him is the word of God truly accomplished : by this we know that we are in him . chap. 3. 10. By this are manifest the children of God and the children of the deuill . and v. 19. By this we know that we are of the truth , and before him we shall make our hearts confident . chap. 4. 13. By this we know that we dwell in him & he in vs , because he hath giuen vs of his Spirit . chap. 5.2 . By this we know that we loue the sonnes of God , when we loue God and keepe his commandements . v. 13. I haue written these things vnto you which beleeue in the name of the Sonne of God , that ye may know that you haue life eternall . To these testimonies , first of all answer is made , that none of them doe necessarily implie a certentie of diuine faith ; because we are said to know the things which we learne by coniectures . Behold a sillie and poore shift . Saint Iohn saith , chap. 1.4 . These things we write vnto you that your ioy may be full . Now it is but an vncerten ioy that riseth by coniecturall knowledge . Againe this knowledge brings forth confidence and boldnes euen before God , c. 3. v. 19,21 . and therefore it can not but include an infalible certentie : and to put it out of question that the knowledge here mentioned is the knowledge of diuine faith , or as vnfallible as it is or can be , it is added , chap. 4.16 . And we haue knowne and beleeued the loue which God hath toward vs. Secondly it is answered , that all these speaches are generall and not concerning particular men : but it is false : for when Saint Iohn saith [ we know ] he speakes of himselfe and includes the rest of the Church in the same condition with himselfe . Now he himselfe was fully assured of his owne saluation . For Christ a little before his departure out of the world , did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his Spirit vnto them ; and partly by praying vnto the father for their finall preseruation : so as they could not be fully resolued of their happie estate both in this life and in the life to come . Arg. 4. Abrahams faith was a full perswasion whereby he applied the promise vnto himselfe , Rom. 4.21 . And this faith of his is an example propounded vnto vs according to which we are to beleeue : and therefore h● is called the father of the faithfull , v. 16. and Paul hauing set downe the nature and effects of his faith , saith , It was written not only for him but also for vs which beleeue . v. 22. It is obiected that Abrahams faith was not of saluation but it concerned his ishue in his old age ; as Paul saith , Rom. 4. 18. Abraham aboue hope beleeued that he should be the father of many nations : according to that which was spoken , So shall thy seede be . Ans. We must distinguish the obiect of faith , which is either principall or lesse principall . Principall , is alwaies Christ with his benefits : lesse principall , are other lesse and particular benefits obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or ishue : and the principall obiect most of all respected as the foundation of all other blessings , was the blessed seede Christ Iesus . Gal. 3.16 . To Abraham and his seede were the promises made . He saith not , And to the seedes , as of many● but , and to thy seede , as of one , which is Christ. And v● . 29. If ye be Christs , then Abrahams seede . Thus it is plaine that ishue was neither promised nor desired but with respect to Christ , who could not haue descended of Abraham , if he had beene wholly without seede . Hauing thus alleadged some arguments for the truth , I come now to consider the obiections of the Papists . Obiect . I. Iob beeing a righteous man wanted certentie of grace in himselfe , Iob. 9.20 . If I would iustifie my selfe , mine owne mouth shall condemne me : if I would be perfect , he shall iudge me wicked : though I were perfect , yet my soule shall not know it . Again v. 25. I am afraid of all my works , knowing that thou wilt not iudge me innocent . Ans. Bildad in the former chapter extolled the iustice of God : and Iob in this chapter giues assent thereto , saying v. 2. I know verely it is so : and he likewise spends the whole chapter in magnifying the iustice of God : and hauing propounded this ende of his speach , he doth not speake of himselfe and his owne estate a simply , as it is considered in it selfe : but as he esteemed himselfe beeing compared with God , specially then , when he entreth into a straight examination of his creature . And so must the speech be vnderstood . If I were perfect , my soule should not know it , that is , I will not acknowledge or stand vpon any righteousnes of mine owne , when God shall enter into iudgement with me . And thus much the very Elect angels beeing in possession of heauen , and therfore hauing more then assurance thereof , can not but say , when they are compared with God. Againe , the wordes according to the originall , are commonly of all and so may well be translated thus , Am I perfect : I know not my soule , I abhorre my life ; that is , if I thinke my selfe perfect , I haue no respect of mine owne soule : or thus , I am perfect in respect of you , and I knowe not my soule , and I abhorre my life , namely in respect of mine owne vprightnes . And the other place is thus to be translated , ● feare all my sorrowes , and not all my workes : for this is flat against the Hebrew text , and Popish translatours themselues followe it not . Obiect . 2. Eccles. 9. Man knowes not whether hee bee worthie of loue or hatred . For all things are kept vncerten till the time to come . Ans. First I say , the translation is not right ; the words are thus in the Hebrew and in the Seventie . No man knoweth loue or hatred , all things are before them . As for these wordes ( all thinges are kept vncerten till the time to come ) are thrust into the text by head & shoulders ; and Hierome hath them not . Secondly I answere , that the holy Ghost doth not deny simplie the knowledge of gods loue or hatred , as though there could be no certaine assurance of it in this life . If wee vnderstand the wordes thus , then the argument of the holy Ghost must be framed on this manner . If loue or hatred were to bee knowne , then it must be knowne by the outward blessings of God : but it cannot be knowne by the outward blessings of God , for all things come alike to all : therefore loue and hatred cannot be known . The proposition is false . For loue may bee knowne other waies then by outward benefits : and therefore the reason is not meete to be ascribed to the spirit of trueth . Wherefore the true and proper sense of the wordes , is , that loue or hatred can not be iudged or discerned by outward blessings of God. Saint Bernard speakes of this text on this manner , that no man knowes loue or hatred , namely by him : yet that God giues most certaine testimonies thereof to men vpon earth . And serm . 5. de Dedi● . his words are these : Who knowes if he be worthie loue or hatred ? who knowes the mind of the Lord ? Here both faith and truth must needes helpe vs , that , that which is hidden in the heart of the father , may be reuealed vnto vs by the spirit : and his spirit giuing testimony perswades our spirit , that we are the sonnes of God : and this perswasion is caused by his calling , and iustifying vs freely by faith . And S. Hierome ( though commonly abused to the contrarie ) saith no more but that men cannot knowe loue or hatred by the present afflictions which they suffer , because they know not whether they suffer them for triall or punishment . Obiect . 3.1 . Cor. 4. I iudge not my selfe , I know nothing by my selfe . Here Paul as not being priuie to his owne estate , re●useth to giue any iudgement of his righteousnes . Ans. It is manifest by the wordes of this epistle , that certaine in Corinth , boldly more then wisely , censured the Apostles ministerie , and withall disgraced it in respect of the ministerie of other teachers . Therefore Paul in this chapter goes about to make an Apologie for himselfe , speaking nothing of his owne person and the estate thereof before God , but onely of his ministerie and the excellency thereof . And this is the iudgement of Theodoret , Aquinas , & Lira vpon this text . And when he saith , I iudge not my selfe , his meaning is , I take not vpon me to iudge of what value and price my ministerie is before God in respect of the ministerie of this or that man : but I leaue al to God. Here then Paul refuseth onely to giue iudgement of the excellencie of his owne ministerie , and in other causes he refuseth not to iudge himselfe , as when he said , I haue fought a good fight , I haue kept the saith , hence sorth is laid vp for me the crowne of righteousnesse which the Lord the righteous iudge shal giue me , 2. Tim. 4.8 . And Chrysostome on this place saith , that Paul refused to iudge himselfe not simply , but onely for this ende , that he might restraine others , and teach them modestie . And where Paul saith , I knowe nothing by my selfe , the speech is not generall , but must bee vnderstood of the negligences and offences in the compasse of his ministerie . For hee was priuie to himselfe that in simplicitie and godly purenes , hee had his conuersation in the worlde , 2. Cor. 1.12 . and he knew this by himselfe , that nothing should seuer him frō the loue of God in Christ. Rom. 8.38 . Obiect . 4. That we may be iustified there is somewhat required in vs , namely faith and repentnnce : and where these are wanting , a man cannot be iustified . Now no man can be certen by the certaintie of faith , that he repents of his sinnes with all his heart , and that he hath such a faith , as God requires at our hands , considering there is no testimonie in the word , of our faith and repentance in particular . Therefore no man can be certaine by certaintie of faith , that his sinnes are pardoned . Ans. It is not necessarie that any man should bee certaine by faith of his faith & repentance ; because faith is only of such things as are present , whereas faith and repentance are truely pre●ent in all that truely beleeue and repent , it shall be sufficient if a man may any way be vnfallibly certaine that he hath them . And though some men falsly perswade themselues that they beleeue , yet he that hath true faith indeede knowes that he hath true faith ; euen as certainly as he that vnderstands , that hee vnderstands . Paul saith to the Corinthians , Prooue your selues whether yee bee in the faith or no , 2.13.5 . hereby giuing them to vnderstand that all which beleeue , haue the spirit of discerning to know certainely that they doe beleeue . Againe , he saith of himselfe , 2. Tim. 1.12 . I knowe whome I haue beleeued . And S. Iohn saith , 1. epist. 3. 24. By this we knowe that he dwels in vs by the spirit which he hath giuen vs ; making no question of it , but that he which hath the spirit knowes that hee hath the same . And testimonies of men are not wanting in this case . August . a Euery one seeth faith to be in his owne heart , if hee beleeue , if not , he seeth it to be wanting . Againe , b A beleeuer seeth his owne faith , by which hee answereth that hee beleeueth without doubt . and , c Hee which loueth his brother , more knoweth the loue whereby he loueth , then his brother whome hee loueth . Againe whereas it is said that hauing faith , yet we know not whether it be sufficient or no : I answer that faith beeing without hypocrisie , is sufficient to saluation though it be vnperfect . God more respects the trueth of our faith then the perfection thereof . And as the hand of the child or of the palsie man though it be feeble , is able to reach out it selfe and receiue an almes of a Prince , so the faith that is but weake , is able to apprehend and receiue Christ with all his benefits . Obiect . 5. Prov. 28. Blessed is the man that feareth alwaies . Phil. 2. Worke your saluation with feare and trembling . Ans. There is threefold feare , one of nature , the second of grace , the third of distrust . Feare of nature is that wherby the nature of man is troubled with any thing that is hurtfull vnto it , and therefore auoideth it . Feare of grace , is that excellent gift which is called the beginning of wisdome , and it is a certaine awe or reuerence vnto God , in whose presence we doe whatsoeuer wee doe . Feare of distrust is , when men tremble at the iudgements of God for their sinnes , because they haue no hope of mercie . Of these three , the first was good by creation , & therefore it was in our Sauiour Christ , but since the fall it is defectiue . The third is a vice called slauish feare . And the second is that which is commanded in these and the like places of Scripture ; the intent whereof is to make vs circumspect and feareful , least we should offend God by any sinne , our owne weaknesse considered , and the imminent iudgements of God. And this kind of feare , as all the first , may stand with certaintie of faith . Rom. 11. Thou standest by faith , be not high minded but feare . Psa. 2. Serue the Lord in feare , and reioice in trembling . Obiect . 6. Where there is no word , there is no faith . For faith and the worde of God be relatiues . But there is no word of God that saith to particular men ; Cornelius , or Peter , or Iohn , thy sinnes are pardoned , excepting a fewe persons , as Marie Magdalen , and the palsie man , &c. Therefore there is no particular faith . Ans. Though there be no word set down in Scripture touching the saluation of this or that particular man , yet there is set downe that which is equiuolent to a particular worde , and as much in effect . For the promise of remission of sinnes and life euerlasting , is giuen with a commandement that euery man a apply the promise to himselfe , as I haue before prooued : and this is altogither as much as if euery mans particular name had beene put in the promise . I adde further that the promises of the gospel must bee considered two waies , first as they are generally set downe in Scripture without application to any person : secondly as they are taught and published in the ministery of the word , the end whereof is to apply them to the persons of men , partly by preaching and partly by administring the Sacraments of Baptisme and the Lords supper , which are seales of righteousnes of faith . Nowe the promise applied and ( as I may say ) particularized to the members of the Church , is by the vertue of Gods ordinance as much as if God himselfe had giuen the promise particularly , and annexed mens names vnto it . It is further aunswered that the promise of remission of sinne , is preached not simply but vpon condition of mens faith and repentance , which indeede cannot be certainely knowne . I answere againe , ( as I haue alreadie prooued ) that he which truly beleeueth and repenteth , knoweth that he doth certainly beleeue and repent . Obiect . 7. To beleeue the pardon of a man owne sinnes , is none of the articles of faith , propounded in any Creed either of the Apostles , or the Nicene fathers , or Athanasius , or any other creed . Answ. This faith is contained vnder these wordes : I beleeue remission of sinnes : and I prooue it thus . These wordes are an article of Christian faith , and therefore they must in sense containe more then the deuil doth or can beleeue ; now the deuill beleueth thus much , that God giues remission of sinnes to his Church . Christian men therefore must go one step further , and beleeue particularly the remission of their own sinnes . Otherwise if the Papists will haue the Catholike faith to beleeue no more in this point , then the damned spirits beleeue , let them take it to themselues . But they reply further , that if there were any such article of faith , then some persons must beleeue , that they are iust , though they willingly commit mortall sinne , which is an euident falshood . Ans. He that beleeues the pardon of his owne sinnes by true faith , hath the spirit of God in him , and a constant purpose not to sinne against God ; and therfore if hee sinne , it is against his purpose , and without any full consent of will : and it is not hee that doeth , it but the sinne that dwelleth in him . But if it so fall out , that the childe of God be ouertaken with any actuall sinne , then his case standeth thus : Hee hath by his fall wounded his conscience , weakened his faith , bereaued himselfe of Gods fauour , as much as in him lieth ; made himselfe guiltie of a sinne and worthie of damnation : and God for his part accordingly turnes the wonted signes of his fauour into signes of anger and displeasure : and though it be pardoned in the purpose of God , yet is it not actually pardoned , till the partie repent . Things standing thus , we teach not that men must beleeue the pardon of their sinnes while they liue and lie in them ; for that were flatly to teach falshood for trueth : but our doctrine is , that such persons must first of al humble themselues , and say with the prodigall child , that they haue sinned against God , and are not worthie to be called his children any more : and again renue their decaied faith and repentance● that they may beleeue ( as before ) their perfect reconciliation with God. Obiect . 8. In respect of God , who is trueth it selfe , we are to beleeue the promise in particular : yet if we respect our owne vnworthinesse and indisposition , we are to feare and in some part to doubt . For the promise of remission of sinnes is not absolute , but depends vpon the condition of our workes . Therefore our certentie is onely coniecturall . Ans. I answer , first that in respect of our owne vnworthines , we are not to doubt of our saluation , but to be out of all doubt , yea to despaire before the iudgement seat of God. For they which are of the works of the law , are vnder the curse , Gal. 3.10 . and Paul saith of his own works of grace , In this I am not iustified , 1. Cor. 4.4 . And Dauid being out of al doubt of his owne deserued dānation in regard of his own vnworthines , saith freely , Enter not into iudgement with thy seruant , O Lord , for no flesh shall bee iustified in thy sight . Againe the consideration of any vnworthines in our selues doth not hinder a resolution concerning Gods mercie in Christ. For true faith makes an entrance vnto God with boldnes , ( I say with boldnes ) euen for those persons that are vnworthie in themselues , Eph. 4. 12. And Abraham ( whose faith is to be followed of vs ) did not vpon the consideration of his old decaied bodie , rest himselfe with bare hope vpon a likelihood of the accomplishment of gods promise , but he beleeued vnder hope euen against hope . Rom. 4.18 . Lastly I answer that the ground of the former obiection is erronious , namely that the promise of saluation depends on the condition of our works : because the Scripture saith , it is made and accomplished on mans part freely . I graunt indeede that to the promise there is annexed a condition of faith : yet faith must not here be considered as a worke , but as an instrument apprehending Christ with his benefits : and withall , repentance with the fruits thereof , are on our part required ; yet no otherwise , but as they are necessary consequents of faith , and the signes and documents thereof . Obie●t . 9. No man knowes all his sinnes : no man therefore can certainly knowe that all his sinnes are pardoned , and that he is accepted of God. Ans. The ground of this argument is false : namely that a man cannot be assured of the pardon of his sinnes , if some of them be vnknowne . And to make this manifest , I will lay downe a more certen ground , which shall be this . As the case is in Repentance , so it is also in faith : but there may be true and su●ficient repentance of vnknown sinnes . God indeed requires a particular repentance for particular knowne sinnes ; but if they be hidden and vnknowne , he accepts a generall repentance . An example whereof we haue in Dauid , Who knowes , saith he , the errours of this life ? then purge me from my secret sinnes . If it were not as I haue said , neither Dauid nor any man else could be ●aued . For when Dauid ●epented greatly of his murder and adulterie , yet we finde not that he repented particularly of his polygamie : which in all likelihoode , through the swinge and custome of those times , was not then reputed to be any sinne ; specially in the person of a king : and yet because ( as we know ) he is certenly saued , this very sinne is pardoned . Therefore when God pardons the knowne sinnes of men , whereof they doe in particular repent , he doth withall pardon the rest that are vnknowne . And by this it appeares , that the ignorance of some hidden sinnes , after a man with diligence hath searched himselfe , cannot preiudice an vnfallible assurance of the pardon of them all and of his owne saluation . Obiect . 10. We pray for the pardon of our owne sinnes , and therefore we are vncerten of pardon : the man which knowes that he hath pardon , neede not pray for it . I answer first , when we are taught by Christ to pray for the forgiuenes of our debts , we are put in minde not to seeke the pardon of all our sinnes , whether past or present ; but specially of our present and daily offences , whereby we make our selues day by day guiltie , till such time as we humble our selues & repent of them . Secondly by this petition we are taught to aske the increase of our assurance ; because though God bestow endlesse mercie on vs , yet we are skant in receiuing of it : our hearts beeing like a narrow necked vessell , which beeing cast euen into the Ocean sea , receiueth in water onely droppe by droppe . Obiect . 11. No man can beleeue his owne saluation , as he beleeues the articles of faith : therefore no man can beleeue the pardon of his sinnes and his saluation by an infallible certentie . I answer , first that euery one that lookes for saluation by Christ , is bound in conscience as certenly to beleeue his owne saluation and adoption by Christ , as he beleeues the articles of faith . Because to the promise of life there is annexed a commandement to beleeue and applie it . Secondly this faith whereby we are to beleeue our owne saluation , if we respect the true and proper nature thereof , is as certen as that faith , whereby we beleeue the articles of faith . Thirdly , as there be diuerse ages in the life of man , so there be diuers degrees and measures of true faith . There is first of all a beginning or rudiment of faith , like the smoking flaxe and bruised reede , which Christ will neither quench nor bruise . Againe there is weake faith , which beleeueth the promise truly , but yet is perplexed with many doubtings . Lastly , there is strong faith , which hath ouercome all doubtings , and is not onely for nature certen ( as the former is , ) but also a large and plentifull perswasion of Gods mercie in Christ. Examples of this we haue in Abraham , Dauid , the Martyrs and such like worthie men . Now by the second faith , men doe as certenly beleeue their adoption as the articles , but not so firmely and fully . But by the last , remission of sinnes is not onely as certenly but also as fully beleeued as any article of faith . Obiect . 12. Ancient fathers the lights of Gods Church , haue alwaies condemned this vnfallible and speciall certentie of faith , which the Protestants hold and maintaine . Ans. Though wee builde not the doctrine of our religion vpon the iudgements of men , yet we refuse not in this and other points to bee tried by the fathers , whose writings well vnderstood , make more for vs , then for the Popish religion . And their testimonies commonly alleadged to confute the certentie of speciall faith , are much abused . I. Many of them serue to prooue that a man cannot iudge and discerne of euery particular motion and grace of his heart , of the increase of these graces , and the contrarie disease : of speciall vices and wants , many whereof are hidden from the vnderstanding . Theodoret in his comment . 1. Cor. 4. I will not ( saith he ) free my selfe from sin , but waite the sentence of God : for it often falls out that men sinne of ignorance , and thinke that to be equall and iust which the God of all sees to be otherwise . August . de verbis dei● serm . 23. Peraduenture thou findes nothing in thy conscience : but hee findes something that seeth better . And vpon Psal. 41. I knowe that the iustice of my God shall abide , but whether mine shall or no , I knowe not : for the saying of the Apostle terrifieth me , Hee which thinkes hee standes , let him take heed least he fall . Here he speakes of his inward righteousnes , and that , as it is considered in it selfe without the assistance of God. For he addes afterward , Therefore because there is no stabilitie in me for my selfe , hereupon my soule is troubled for my selfe . Chrysostom . homil . 87. on Iohn . I am grieued , least peraduenture supposing my selfe to loue , doe not loue as before : when I seemed constant and couragious vnto my selfe , I was found but a dastard . These and a thousand like testimonies prooue nothing . For though a man cannot fully discerne his heart , either in respect of euery one of his owne sinnes , or in respect of euery grace ; yet this hinders not but that he may haue an vnfallible certentie of his saluation , and also a sufficient gift to discerne his owne faith and repentance . II. Other places must be vnderstood of proud presumption , and of a kinde of securitie , in which men dreame of ease and libertie without trouble or temptation . August . de corrept . & grat . cap. 13. Who of all the companie of the faithfull , as long as he liues in this mortall condition , can presume , that hee is of the number of the predestinate ? And , de bona persever . cap. 22. No man can be secure touching eternall life , ●ill this life be ended . Bernard . epist. 107. Hauing now receiued the knowledge of himselfe in part , he may reioyce in hope , but not in securitie as yet . Hieron . Dan. 4. Let no man boldly promise to another the pardon of sinnes . III. Some places auouch that a man cannot be sure of perseuerance to the end without fals and decaies in grace : all which we grant . August . de ciuit . dei . lib. 11. cap. 12. Although the Saints be a certaine of the reward of their perseuerance , yet they are found to bee vncertaine of the perseuerance it selfe : for what man can know that he shall perseuere in the practise and increase of righteousnes vnto the ende , except he be assured of it by some reuelation . IV. Some places must be vnderstood of experimentall certentie , when the euent is accomplished . Hieron● book 2. against Pelagians . Call no man blessed before his ende , for as long as we liue here we are in the fight , and as long as we are in the fight , we haue no certaine victorie . V. Some places speaks of the vncertentie of other mens saluation , which we grant . The author of the booke de vocat . Gent. 1. clast . saith , We can pronounce of no man before his ende that he shall be in the glorie of the elect . August . lib. de perseuer . cap. 13. Men are not with any certaine asseueration to auouch that others belong to this calling . VI. Some speake of that certaintie which comes by reuelation without the word . Greg. lib. 6. epist. 22. to Gregoria . Whereas you adde in your epistles that you will be earnest with me till I write , that it hath beene made known vnto me that your sinnes are forgiuen : you haue required a hard and vnprofitable thing . Hard , because I am vnworthie to whome a releuation should be made . Vnprofitable , because you must not be made sure touching your sinnes , vnlesse it bee in the last day of your life , for then you should not be able to bewaile the same sinnes . VII . Some places denie vnto man that certentie which is proper to God , which is , to discerne in himselfe all things to come plainely , as they shall come to passe without helpe of testimonie and outward signes . Bernard . ●erm . 1. de Septuages . Who can say , I am of the Elect ? I am of the predestinate to life : certenly we haue none as yet , but the affiance of our hope comforteth vs. Conferre these words with those that follow . For this cause certaine signes and manifest tokens of saluation are giuen , that it may bee a thing out of doubt that hee is in the number of the elect in whome these signes are . Thus I haue in some part made manifest , that an vnfallible certentie of pardon of sinne and life euerlasting is the propertie of euery renued conscience . Now therefore I will proceede further to consider howe this certentie is caused and imprinted in the conscience . The principall agent and beginner thereof , is the holy Ghost , inlightning the mind and conscience with spiritual and diuine light : and the instrument in this action , is the ministerie of the Gospel whereby the word of life is applied in the name of God to the person of euery hearer . And this certaintie is by little and little conceiued in a forme of reasoning or practicall syllogisme framed in the mind by the holy Ghost , on this manner : Euery one that beleeues is the child of God : But I doe beleeue : Therefore I am the child of God. The proposition is made by the minister of the word in the publike congregation : and it is nothing else but the promise of eternall life applied to the particular hearers . The second part or the assumption is the voice of conscience regenerate or the voice of Gods spirit in the same . Nowe Papists write and auouch that the assumption is false : but the reasons which they vse to prooue the same , are of small moment . First they alleadge , that many are deceiued in their perswasions , thinking they haue that which they haue not : I answer againe that many doe falsly presume of Gods mercie , and imagine they haue that faith which they haue not : and in all such the assumption is false : yet in all them that are chosen to saluation and truely called , it is vnfallibly true . For such as haue receiued the gift of true faith , haue also another gift of discerning whereby they see and knowe their own faith . It is further obiected that Ieremie saith , 17.9 . The heart is deceitfull and wicked aboue all things , who cā know it ? But the intent of this place is only to shew , that no man can search his heart to the very bottome , to see all and euery want , infirmitie and wicked inclination that is therein . For originall sin wherewith the heart of man is tainted , is a pronnes or dispositiō to all the sinnes that are or may be . And though men can not discerne all their sinnes , yet many of them are certenly known●● why may not then many of the graces of God be certenly knowne , especially those which be of the principall , as faith , sanctification , repentance . Againe it is alleadged , that Peter beleeued that hee was able to lay downe his life for Christs sake , and yet indeede was not as the euent declared : for when the time came , he denied Christ. Ans. Peter at that time was but weake in faith , and hee was much carried away with a confidence of his owne strength , which made him speake those wordes of presumption : and though he failed in this one particular action , yet failed he not in the principall , that is , in the perswasion of the pardon of his owne sinnes and of life euerlasting . In a word , it is certaine that many perswade themselues of Gods mercie , and yet are deceiued : neuerthelesse all such as doe truely beleeue are not deceiued . The holy Ghost making them to see that in them●elues which by nature they cannot discerne , as Paul signified , when hee said , I speake the trueth , I lie not , my conscience bearing me witnes by the holy Ghost , Rom. 9.1 . Againe the same testimonie is giuen otherwise thus : Euery child of God hath the pardon of his sinnes , saith Gods word : But I am Gods child : and therefore haue the pardon of my sinnes , saith the renued conscience , by the direction of Gods spirit , Rom. 8.16 . Gal. 4.6 . After that this testimony is once begun , it is confirmed by the same means , as also by praier and the Sacraments . But it may be demanded , howe a bodily element , as bread , wine , water , should be able to confirme a perswasion of our adoption that is in the conscience . Answ. The element in the sacrament is an outward seale or instrument to confirme faith , not as a medicine restores and confirmes health , whether we thinke on it or not , whether we sleepe or wake , and that by his owne inherent vertue : but by reasoning in a syllogisme made by the good conscience : that a medium thereof beeing the outward signe in the Sacrament . By meanes of which syllogisme the holy Ghost mooues and stirres the minde , yea cherisheth and increaseth faith on this manner : He which vseth the elements aright shall receiue the promises : But I doe , or I haue vsed the elements aright : Therefore I shall receiue the promises . Whereas presumption and the illusion of Satan vse as wel to tel a man , that he is the child of God , as the true testimonie of regenerate conscience , the way to put difference between them is this . I. Presumption is natural and from the very wombe , but this testimonie of conscience is supernaturall . II. Presumption is in them that make no account of the ordinarie meanes of saluation . This testimonie comes by the reuerent and carefull hearing of Gods worde . III. Presumption is in them that vse not to call on the name of God : but this testimonie of conscience is ioyned with the spirit of adoption which is the spirit of praier . IV. Presumption is ioyned with loosenes of life , this testimonie brings with it alwaies an happy change and alteration . For he which hath a good cōscience hath also care to keepe good conscience in all things . V. Presumption is peremptorie without doubting : whereas the testimonie of conscience is mingled with manifold doubtings , Mark. 9.24 . Luk. 17. 5. yea otherwhiles ouercharged with them , Psal. 77.7,8 . VI. Presumption will giue a man the slip in the time of sickenes , and in the houre of death ; and the testimonie of good conscience stickes by him to the ende , and euen makes him say , Lord remember nowe ●owe I haue walked before thee in trueth , and haue done that which is acceptable in thy sight . Isa. 38.2 . The duties of conscience regenerate are two : in speciall manner to giue testimonie , and to excuse . The speciall thing of which conscience giues testimonie is , that we are the children of God predestinate to life euerlasting . And that appeares by these reasons . I. Rom. 8.16 . The spirit of God witnesseth togither with our spirit that we are the sonnes of God. Now the spirit of man here mentioned is the minde or conscience renewed and sanctified . To this purpose saith Iohn , He that beleeueth hath a witnesse in himselfe , 1. Ioh. 5.10 . II. That which Gods spirit doth testifie to the conscience , the conscience can againe testifie to vs : but Gods spirit doth testifie to the conscience of a man regenerate that he is the childe of God , 1. Cor. 2.12 . Therefore the conscience also doeth the same . III. He that is iustified hath peace of conscience , Rom. 5.1 . Nowe there can bee no peace in conscience till conscience tel the man which is iustified that he is indeed iustified . IV. That which the conscience may know certenly , it may testifie : but conscience may know certenly without reuelation , the mans election , and adoption , as I haue before prooued : therefore it is able to giue testimonie of these . Againe , the regenerate conscience giueth testimonie of a certaine kinde of righteousnesse , beeing an vnseparable companion thereof : and for this cause , it is called of some the righteousnesse of a good conscience . Now this righteousnes is nothing els , but an vnfained , earnest , and constant purpose with endeauour answerable thereto not to sinne in any thing , but in all things whatsoeuer to please God and doe his will. Hebr. 13.18 . Pray for vs : for wee are assured that we haue good conscience in all things desiring to liue honestly . 2. Cor. 1.12 . Our reioycing is this the testimonie of our conscience , that in simplicitie and godly purenesse , and not in fleshly wisdome wee haue had our conuersation in the worlde . 1. Cor. 4.4 . I knowe nothing by my selfe . Esa. 38.2 . Lord remember now howe I haue walked before thee with an vpright heart , and haue done that which is acceptable in thy sight . I adde this clause , in all things , because that obedience which is the signe or fruit of good conscience , of which also it giues testimonie is generall , shewing it selfe in all and euery commandement of God. Philosophers haue said that Iustice is vniuersall , because he which hath it hath all vertues . But it is more truely said of this Christian righteousnes or new obedience , that it is vniuersall , and that he which can performe true obedience in one commandement can doe the same in all . Act. 23.1 . Men and brethren I haue in all good conscience serued God till this day . Psal. 119.6 . Then shall I not bee confounded when I shall haue respect to all thy commandements . Act. 24.16 . In the meane season I endea●our my selfe , or , take paines to haue a conscience without offence towards God and towards men . This shewes that there is a great number of men professing the Gospell that want good conscience . For though they shew themselues very forward and willing to obey God in many things , yet in some one thing or other , they vse to follow the swinge of their owne wills . Many are diligent to frequent the place of Gods worship , to heare the word preached with liking , to receiue the Sacraments at times appointed , and to approoue of any good thing : all this is very commendable ; yet these men often , when they depart home from the congregation , say in effect on this manner ; Religion stay thou here at the Church doore till the next Sabbath . For if we looke into their priuate conuersations , the gouernment of their families , or their dealings in their particular callings , we shall with griefe see much disorder , and little conscience . It is a common practise with sicke men when they make their wills on their death beds , in the very first place to commend their bodies to the graue , and their soules to God that gaue them in hope of a better resurrection : and all this is well done ; but afterward they bequeath their goods gotten by fraud , oppression , and forged cauillation to their owne friends and children , without making any recompence or satisfaction . But , alas , this should not be so : for obedience that goes with good conscience must be performed to all Gods commandements without exception : and if it be done but to some alone , it is but counterfait obedience : and he that is guiltie in one is guiltie in all . As regenerate conscience giues testimonie of our new obedience ; so it doth also by certaine sweete motions stirre men forward to performe the same . Psal. 16.7 . My reynes ( that is , the minde and conscience inlightened by the spirit of God ) teach me in the night season . Esai . 30.22 . And thine eares shall heare a word behind thee , saying , This is the way , walke ye in it , when thou turnest to the right hand , and when thou turnest to the left . Now this word is not onely the voice of Pastours and teachers in the open ministerie , but also the voice of renewed conscience inwardly by many secret cogitations snibbing them that are about to sinne . A Christian man is not onely a priest and a prophet , but also a spirituall king , euen in this life : and the Lord in mercie hath vouchsafed him this honour , that his conscience renewed within him shall be his solliciter to put him in minde of all his affaires and duties which he is to performe to God : yea it is the controller to see all things kept in order in the heart , which is the temple and habitation of the holy Ghost . The second office of conscience regenerate is to excuse , that is , to cleare and defend a man euen before God against all his enemies both bodily & ghostly . Psal. 7.8 . Iudge thou me , O Lord , according to my righteousnes , and according to mine innocencie in me . Againe 26.1,2 . Iudge me , O Lord , for I haue walked in mine innocencie , &c. Prooue me , O Lord , and trie me : examine my reynes and my heart . That the conscience can doe this , it specially appeares in the conflict and combat made by it against the deuill , on this manner . The deuill beginnes and disputes thus . Thou , O wretched man , art a most grieuous sinner : therefore thou art but a damned wretch . The conscience answereth and saith , I know that Christ hath made a satisfaction for my sinnes , and freed me from dānation . The deuill replieth againe thus ; Though Christ hath freed thee from death by his death ; yet thou art quite barred from heauen , because thou neuer didst fulfil the law . The conscience answereth , I know that Christ is my righteousnes and hath fulfilled the law for me . Thirdly the deuill replies and saith , Christs benefits belong not to thee , thou art but an hypocrite and wantest faith . Now when a man is driuen to this straight , it is neither wit , nor learning , nor fauour , nor honour , that can repulse this temptation , but onely the poore conscience directed and sanctified by the Spirit of God which boldly and constantly answereth , I know that I beleeue . And though it be the office of the conscience after it is renued principally to excuse , yet doth it also in part accuse . When Dauid had numbred the people his heart smote him , 2. Sam. 24.10 . Iob saith in his aff●iction that God did write bitter things against him , and made him possesse the sinnes of his youth . Iob 13. 26. The reason hereof is , because the whole man and the very conscience is onely in part regenerate , and therefore in some part remaines still corrupt . Neither must it seeme straunge that one and the same conscience should both accuse and excuse , because it doth it not in one and the same respect . It excuseth , in that it assureth a man that his person stands righteous before God , and that he hath an indeauour in the generall course of his life to please God : it accuseth him for his particular slippes , and for the wants that be in his good actions . If any shall demaund why God doth not perfectly regenerate the conscience and cause it onely to excuse , the answer is this . God doth it for the preuenting of great mis●hiefes . When the Israelites came into the land of Canaan , the Cananites were not at the first wholly displaced● Why ? Moses rendreth the reason ; least wild beasts come and inhabit some parts of the land that were dispeopled , and more annoy them then the Cananites . In like manner God renues the conscience , but so as it shall still accuse when occasion serueth ; for the preuenting of many dangerous sinnes which like wild beasts would make hauocke of the soule . Thus much of good conscience : now follows euill conscience : and that is so called partly because it is defiled and corrupted by originall sinne , & partly because it is euill , that is , troublesome and painefull in our sense and feeling ; as all sorrowes , calamities , and miseries are , which for this very cause also are called euills . And though conscience be thus tearmed euill , yet hath it some respects of generall goodnes , in as much as it is an instrument of the execution of diuine iustice ; because it serues to accuse them before God , which are iustly to be accused . It hath spread it selfe ouer mankind as generally as originall sinne : & therefore it is to be found in all men that come of Adam by ordinarie generation . The propertie of it is , with all the power it hath , to accuse and condemne ; and thereby to make a man afraid of the presence of God , and to cause him to flie from God as from an enemie . This the Lord signified when he said to Adam , Adam where art thou ? When Peter saw some little glimbring of the power and maiestie of God in the great draught of fish , he fell on his knees and saide to Christ , Lord , goe from me for I am a sinnefullman . Euill conscience is either dead or stirring . Dead conscience is that , which though it can doe nothing but accuse , yet commonly it lies quiet , accusing little or nothing at all . The causes why conscience lieth dead in all men , either more or lesse , are many . I. Defect of reason or vnderstanding in crased braines . II. Violence and strength of affections , which as a cloud doe ouercast the minde , and as a gulfe of water swallow vp the iudgement and reason : and thereby hinder the conscience from accusing : for when reason can not doe his part , then conscience doth nothing For example : some one in his rage behaues himselfe like a madde man , and willingly commits any mischiefe without controlment of conscience : but when choller is downe , he beginnes to be ashamed and troubled in himselfe , not alwaies by grace , but euen by the force of his naturall conscience , which when affection is calmed beginnes to stirre , as appeareth in the example of Cain . III. Ignorance of Gods will and errours in iudgement cause the conscience to be quiet , when it ought to accuse . This we find by experience in the deaths of obstinate heretikes , which suffer for their damnable opinions without checke of conscience . Dead conscience hath two degrees . The first is the slumbring or the benummed conscience ; the second is the seared conscience . The benummed conscience is that which doth not accuse a man for any sinne vnlesse it be grieuous or capitall ; and not alwaies for that but onely in the time of some grieuous sicknes or calamitie . Iosephs brethren were not much troubled in conscience for their villanie in selling their brother , till afterward when they were afflicted with famine and distressed in Egypt . Gen. 42. 2. This is the conscience that commonly raignes in the hearts of drousie Protestants , of all carnall and lukewarme gospellers , and of such as are commonly tearmed ciuill honest men , whose apparant integritie will not free them from guiltie consciences . Such a conscience is to be taken heede of vs , as beeing most da●gerous . It is like a wild beast , which so long as he lies asleepe , seemes very tame and gentle , and hurts no man : but when he is roused , he then awakes and flies in a mans face , and offers to pull out his throate . And so it is the manner of dead conscience , to lie still and quiet euen through the course of a mans life : and hereupon a man would thinke ( as most doe ) that it were a good conscience indeede : but when sicknes or death approcheth , it beeing awaked by the hand of God , beginnes to stand vp on his legges , and shewes his fierce eyes , and offers to rend out euen the very throat of the soule . And heathen Poets knowing this right well , haue compared euill conscience to Furies pursuing men with firebrands . The seared conscience is that which doth not accuse for any sinne ; no not for great sinnes . It is compared by Paul , 1. Tim. 4.2 . to the part of a mans bodie which is not onely bereft of sense , life , and motion by the gangrene , but also is burnt with a searing yron : and therefore must needes be vtterly past all feeling . This kind of conscience is not in all men , but in such persons as are become obstinate heretikes and notorious malefactours . And it is not in them by nature , but by an increase of the corruption of nature ; and that by certaine steppes and degrees . For naturally euery man hath in him blindnes of minde , and obstinacie or frowardnes of heart ; yet so , as with the blindnes and ignorance of minde , are ioyned some remnants of the light of nature , shewing vs what is good and euill . Now the heart of man beeing exceedingly obstinate and peruerse , carrieth him to commit sinnes euen against the light of nature and common conscience : by practise of such sinnes the light of nature is extinguished : and then commeth the reprobate minde , which iudgeth euill good , and good euill : after this followes the seared conscience , in which there is no feeling or remorse : and after this comes an exceeding greedines to all manner of sinne . Eph. 4.18 . Rom. 1.28 . Here it may be demanded , how mens consciences shall accuse them in the day of iudgement , if they be thus benummed and seared in this life . Ans. It is said , Rev. 20.12 . that at the last iudgement all shall be brought before Christ , and that the bookes then shall be opened : among these bookes , no doubt , conscience is one . Wherefore though a dead conscience in this life be as a closed or sealed booke ( because it doth either little or nothing accuse , ) yet after this life , it shall be as a booke laide open : because God shall inlighten it , and so stirre it vp by his mightie power , that it shall be able to reueale and discouer all the sinnes that a man euer committed . Stirring conscience , is that which doth sensibly either accuse or excuse . And it hath foure differences . The first which accuseth a man for doing euill . This must needes be an euill conscience . Because to accuse is not a propertie that belongs to it by creation , but a defect that followeth after the fall . And if the conscience which truly accuseth a man for his sinnes , were a good conscience , then the worst man that is , might haue a good conscience ; which can not be . When the accusation of the conscience is more forcible and violent , it is called a wounded or troubled conscience : which though of it selfe it be not good nor any grace of God ; yet by the goodnes of God it serueth often to be an occasion or preparation to grace ; as a needle , that drawes the threed into the cloath , is some meanes whereby the cloath is sewed togither . The second , is that which accuseth for doing well . And it is to be found in them that are giuen to idolatrie and superstition . As in the Church of Rome : in which , because mens consciences are i●snared and intangled with humane traditions , many are troubled for doing that which is good in it selfe , or at the least a thing indifferent . As for exāple : let a priest omit to say masse & to say his canonical houres , his consciēce will accuse him therfore : though the omitting of the canonicall houres and of the idolatrous masse , be indeed by-Gods word no sinne . The third , is the conscience which excuseth for doing that which is euill . This also is to be found in them that are giuen to idolatrie and superstition . And there is a particular example hereof , Ioh. 16. ● . Yea , the time shal come that whosoeuer killeth you● will thinke that he doth God good seruice . Such is the conscience of Popish traytours in these daies , that are neuer touched at all , though they intend and enterprise horrible villanies , and be put to death therefore . The fourth , is that which excuseth for well doing at some times , & in some particular actions of carnall men . When Abimelech had taken Sarai from Abraham , God said vnto him in a dreame , I know that thou diddest this with an vpright minde , Gen. 20.6 . This may be tearmed a good conscience , but is indeede otherwise . For though it doe truly excuse in one particular action , yet because the man in whom it is , may be vnregenerate and as yet out of Christ , and because it doth accuse in many other matters : therefore it is no good conscience . If all the vertues of naturall men , are indeede but certaine b beautifull sinnes , and their righteousnes but a carnall righteousnes ; then the conscience also of a carnall man , though it excuse him for well doing , is but a carnall conscience . CHAP. IIII. Mans dutie touching conscience . MAns dutie concerning conscience is two-fold . The first is , if he want good conscience aboue all things to labour to obtaine it : for it is not giuen by nature to any man , but comes by grace . For the obtaining of good conscience , three things must be procured ; a preparation to good conscience , the applying of the remedie , the reformation of conscience . In the preparation , foure things are required . The first is , the knowledge of the law , and the particular commandements thereof , whereby we are taught what is good , what is badde ; what may be done , and what may not be done . The men of our daies , that they may haue the right knowledge of the law , must lay aside many erronious and foolish opinions , which they hold flat against the true meaning of the law of God : otherwise they can neuer be able to discerne betweene sinne and no sinne . Their speciall and common opinions are these : I. That they can loue God with all their hearts , and their neighbours as themselues ; that they feare God aboue all , and trust in him alone ; and that they euer did so . II. That to rehearse the Lords praier , the beleefe , and ten Commandements , ( without vnderstanding of the wordes , and without affection ) is the true and whole worship of God. III. That a man may seeke to wizzards and soothsaiers without offence , because God hath prouided a salue for euery sore . IV. That to sweare by good things and in the way of truth , is not a sinne . V. That a man going about his ordinarie affaires at home or abroad on the Sabbath day , may as well serue God as they which heare all in the sermons in the world . VI. That religion and the practise thereof , is nothing but an affected precisenes : that couetousnes the roote of euill , is nothing but worldlines : that pride is nothing but a care of honestie and cleanlines : that single fornication is nothing but the tricke of youth : that swearing and blaspheming argue the couragious minde of a braue gentleman . VII . That a man may doe with his owne what he will , and make as much of it as he can . Hence arise all the frauds and bad practises in trafficke betweene man and man. The second thing required , is the knowledge of the iudiciall sentence of the law , which resolutely pronounceth that a curse is due to man for euery sinne , Gal. 3.10 . Very few are resolued of the truth of this point , and very few doe vnfainedly beleeue it , because mens minds are possessed with a contrarie opinion , that though they sinne against God , yet they shall escape death & damnation . Dauid saith , The wicked man ( that is , euery man naturally ) blesseth himselfe . Psal. 10.3 . and he maketh a league with hell and death , Esa. 28.15 . This appeareth also by experience . Let the ministers of the Gospell reprooue sinne , and denounce Gods iudgements against it , according to the ●ule of Gods word , yet men will not feare : stones will almost as soone mooue in the walls , and the pillars of our Churches , as the flintie hearts of men . And the reason hereof is , because their mindes are forestalled with this absurd conceit , that they are not in danger of the wrath of God , though they offend . And the opinion of our common people is hereunto answerable , who thinke , that if they haue a good meaning , and doe no man hurt , God will haue them excused both in this life and in the day of iudgement . The third , is a iust and serious examination of the conscience by the law , that we may see what is our estáte before God. And this is a dutie vpon which the Prophets stand very much . Lam. 3.40 . Man suffereth for his sinne : let vs search and trie our hearts , and turne againe to the Lord. Zeph. 2. 1. Fanne your selues , fanne you , O nation , not worthie to be beloued . In making examination , we must specially take notice of that which doth now lie , or may hereafter lie vpon the conscience . And after due examination hath beene made , a man comes to a knowledge of his sinnes in particular , and of his wretched and miserable estate . When one enters into his house at midnight , he findes or sees nothing out of order : but let him come in the day time when the sunne shineth , and he shall then espie many faults in the house , and the very motes that flie vp and downe : so let a man search his heart in the ignorance and blindnesse of his minde , he will straightway thinke all is well : but let him once begin to search himselfe with the light and lanterne of the law , and he shall finde many foule corners in his heart , and heapes of sinnes in his life . The fourth , is a sorrow in respect of the punishment of sinne , arising of the three former actions . And though this sorrow be no grace , for it befals as well the wicked as the godly : yet may it be an occasion of grace , because by the apprehension of Gods anger , we come to the apprehensiō of his mercie . And it is better that conscience should grieue & wound vs & do his worst against vs in this life , while remedie may be had , then after this life , when remedy is past . Thus much of preparation : now follows the remedie , and the application of it . The remedie is nothing else but the blood or the merits of Christ , who specially in conscience felt the wrath of God , as when he said , My soule is heauie vnto death : and his agonie was not so much a paine and torment in bodie , as the apprehension of the feare and anger of God in conscience : and when the holy Ghost saith , That he offered vnto God praiers with strong cries and was heard from feare , he directly notes the distresse and anguish of his most holy conscience for our sinnes . And as the blood of Christ is an all-sufficient remedie , so is it also the alone remedie of all the sores and wounds of conscience . For nothing can stanch or stay the terrrours of conscience , but the blood of the immaculate lambe of God : nothing can satisfie the iudgement of the conscience , much lesse the most seuere iudgement of God , but the onely satisfaction of Christ. In the application of the remedie , two things are required : the Gospell preached , and faith : the Gospell is the hand of God , that offereth grace to vs : and faith is our hand whereby we receiue it . That we indeede by faith receiue Christ with all his benefits , we must put in practise two lessons . The first is , vnfainedly to humble our selues before God for all our wants , breaches , and wounds in conscience : which , beeing vnto vs a paradise of God , by our default we haue made as it were a little hell within vs. This humiliation is the beginning of all grace and religion : pride and good conscience can neuer goe togither . And such as haue knowledge in religion and many other good gifts without humiliation , are but vnbridled , vnmortified , and vnreformed pe●sons . This humiliation containes in it two duties , the first is confession of our sinnes , especially of those that he vpon our consciences : wherewith must be ioyned the accusing and condemning of our selues : for then we put conscience out of office , and dispatch that labour before our God in this life , which conscience would performe to our eternall damnation after this life . The second dutie is Deprecation , which is a kind of praier made with groanes and desires of heart , in which we intreat for nothing but for pardon of our sinnes , and that for Christs sake , til such time as the conscience be pacified . To this humiliation standing on these two parts , excellent promises of grace and life euerlasting are made . Prou. 28. 13. He that hideth his sinnes , shall not prosper : but he that confesseth and forsaketh them shall finde mercie . 1. Ioh. 1.6 . If we acknowledge our sinnes , he is faithfull and iust to forgiue vs our sinnes , and to clense vs from all vnrighteousnes . Luk. 1.35 . He hath fi●led the hungrie with good things , and sent the rich emptie away . Which are also verified by experience in sundrie examples , ● . Sam. 12.13 . Dauid said to Nathan , I haue sinned against the Lord. And Nathan said to Dauid , The Lord also hath put away thy sinne . 2. Chr. 33.43 . When Manasses was in tribulation , he praied to the Lord his God , and hūbled himselfe greatly before the God of his fathers , and praied vnto him : and God heard his praier . Luk. 23.43 . And the thiefe said to Iesus . Lord remember me when thou commest to thy kingdome . Then Iesus said vnto him , Verely I say vnto thee , to day shalt thou be with me in Paradise . By these and many other places it appeares , that when a man doth truly humble himselfe before God , he is at that instant reconciled to God , and hath the pardon of his sinnes in heauen : and shall afterward haue the assurance thereof in his owne conscience . The second lesson is , when we are touched in conscience for our sinnes , not to yeeld to naturall doubtings and distrust ; but to resist the same , and to indeauour by Gods grace to resolue our selues that the promises of saluation by Christ , belong to vs particularly : because to doe thus much , is the very commandement of God. The third thing is , the reformation of conscience ; which is , when it doth cease to accuse and terrifie , and begins to excuse and testifie vnto vs by the holy Ghost , that we are the children of God and haue the pardon of our sinnes . And this it will doe after that men haue seriously humbled themselues , and praied earnestly and constantly with sighes and grones of spirit for reconciliation with God in Christ. For then the Lord will send downe his spirit into the conscience by a sweete and heauenly testimonie to assure vs that we are at peace with God. Thus we see how good conscience is gotten : and because it is so pretious a iewell , I wish all persons , that as yet neuer laboured to get good conscience , now to begin . Reasons to induce men thereto may be these : I. you seeke daie and night from yere to yere for honours , riches , and pleasures , which ye must leaue behind you : much more therefore ought you to seeke for renewed and reformed consciences , cōsidering that cōscience wil be with you in this life , in death , at the last iudgement , & for euer . II. He that wants a cōscience purged in the blood of Christ , can neuer haue any true and lasting comfort in this life . Suppose a man araied in cloath of tishue , set in a chaire of estate , before him a table furnished with all daintie prouision : his seruants , Monarches , and Princes ; his riches the chiefest treasures and kingdomes in the worlde : but withall suppose one standing by , with a naked sword to cut his throat , or a wild beast readie euer and anon to pull him in peeces : nowe , what can wee say of this mans estate , but that all his happines is nothing but wo and miserie ? And such is the estate of all men that abounding with riches , honours , and pleasures , carrie about them an euill conscience , which is as a sword to slay the soule , or as a rauenous beast readie to sucke the blood of the soule , and to rend it in peeces . III. He which wants good conscience can doe doe nothing but sinne : his very eating and drinking , his sleeping and waking , and all he doth , turnes to sin : the conscience must first be good , before the action can be good ; if the roote be corrupt , the fruits are answerable . IV. An euill conscience is the greatest enemie a man can haue , because it doeth execute all the parts of iudgement against him . It is the Lords fergeant . God neede not sende out processe by any of his creatures for man : the conscience within man will arest him , and bring him before God. It is the gayler to keep man in prison in bolts and irons , that he may be forth comming at the daie of iudgement . It is the witnesse to accuse him , the iudge to condemne him , the hangman to execute him , and the flashings of the fire of hell to torment him . Againe , it makes a man to be an enemy to God : because it accuseth him to God , and makes him ●●ie from God , as Adam did when he had sinned . Also he makes a man to be his owne enemie , in that it doth cause to lay violent hands vpon himselfe , and become his owne hangman , or his own cut-throate . And on the contrarie , a good conscience is a mans best friend : when all men intreat him hardly , it will speake him faire & comfort him : it is a continuall feast , and a paradise vpon earth . V. The Scripture sheweth that they which neuer seeke good conscience , haue terrible ends . For either they die blockes , as Nabal did ; or they die desperate , as Caine , Saul , Achitophel , Iudas . VI. We must consider o●ten the terrible day of iudgemēt , in which euery man must receiue according to his doings . And that wee may then be absolued , the best way is to seeke for a good conscience : for if our cōscience be euill , and condemne vs in this life , God will much more condemne vs. And whereas we must passe through three iudgements ; the iudgement of men , the iudgement of our conscience , & the last iudgement of God : we shall neuer be strengthened against them , and cleared in them all ; but by the seeking of a good conscience . After that man hath got good conscience , his second dutie is to keepe it . And as the gouerning the shippe on the sea , the pilote holding the helme i● his hand , hath alwaies an ●ie to the compasse ; so we likewise , in the ordering of our liues and conuersations , must alwaies haue a special regard to conscience . That we may keepe good conscience , we must doe two things ; auoide the impediment thereof , and vse conuenient preseruations . Impediments of good conscience , are either in vs or forth of vs. In vs , our owne sinnes and corruptions . When mens bodies lie dead in the earth , there breede certaine wormes in them , whereby they are consumed . For of the flesh come the wormes which consume the flesh : but vnlesse we take great heede , out of the sinnes and corruptions of our hear●s , there will breede a worme a thousand folde more terrible , euen the worme of conscience that neuer dieth , which will in a lingring manner wast the conscience , the soule , and the whol● man ; because he shall be alwaies dying and neuer dead . These sinnes are specially three ; Ignorance , vnmortified affections , worldly lusts . Touching the first , namely ignorance , it is a great and vsuall impediment of good conscience . For when the mind erreth or misconceiueth , it doth mislead the conscience , and deceiue the whole man. The waie to auoid this impediment is , to doe our indeauour that we may daiely increase in the knoweledge of the word of God , that it may dwell in vs plentifully , to this ende wee must pray with Dauid , that he would open our eies , that we might vnderstād the wonders of his lawe : and withall wee must daily search the Scriptures for vnderstanding as men vse to search the mines of the earth for gold ore , Prou. 2.4 . Lastly , wee must labour for spirituall wisdome , that wee might haue the right vse of gods word in euery particular action : that being by it directed , we may discerne what we may with good conscience doe or leaue vndone . The second impediment , is vnstaied and vnmortified affections : which , if they haue their swing , as wild horses ouertu●ne the chariot with men and all , so they ouerturne and ouercarrie the iudgement and conscience of man : and therefore when they beare rule , good conscience takes no place . Now to preuent the daunger th●● comes hereby , this course must be followed . When we would haue a sword or a knife not to hurt our selues or others , we turne the edge of it . And so , that we may preuent our affections from hurting and annoying the conscience , we must turne the course of them , by directing them from our neighbours to our selues and our owne sinnes , or by inclining them to God and Christ. For example : choller and anger directs it selfe vpon euery occasion against our neighbour , and thereby greatly indamageth the conscience . Now , the course of it is turned , when we begin to be displeased and to be angrie with our selues for our owne sinnes . Our loue set vpon the worlde is hurtfull to the conscience , but when we once begin to set our loue on God in Christ , and to loue the blood of Christ aboue all the world , then contrariwise it is a furtherance of good conscience . The third impediment , is worldly lusts , that is , the loue and exceeding desire of riches , honours , pleasures . Euery man is as Adam , his good conscience is his paradise ; the forbidden fruit , is the strong desire of these earthly things ; the serpent is the old enemie the deuill : who if he may bee suffered to intangle vs with the loue of the world , will straigh● waie put vs out of our paradise , and barre vs from al good conscience . The remedie is to learne the lesson of Paul , Phil. 4. 12. which is in euery estate in which God shal place vs to be content ; esteeming euermore the present condition the best for vs of all . Now that this lesson may be learned , we must further labour to be resolued of Gods special prouidence towards vs in euery case & condition of life : & when we haue so well profited in the schoole of Christ , that we can see and acknowledge Gods prouidence & goodnes , as well in sicknes as in health , in pouertie as in wealth , in hunger as in fulnes , in life as in death , we shall be very well content , whatsoeuer any way befalls vnto vs. The preseruatiues of good conscience are two , the first is to preserue and cherish that sauing faith whereby we are perswaded of our reconciliatiō with God in Christ , for this is the roote of good conscience , as hath beene shewed . Nowe this faith is cherished and confirmed by the daiely exercises of inuocation and repentance ; which be , to humble our selues , to bewaile and confesse our sinnes to God , to condemne our selues for them , to pray for pardon and strength against sinne , to praise God and giue him thankes for his daily benefits . And by the vn●ained and serious practise of these duties , repentance and faith are daiely renewed and confirmed . The second preseruatiue is the maintaining of the righteousnes of a good conscience : which righteousnesse ( as I haue said ) is nothing els but a constant indeauour and desire to obey the wil of god in all things . That this righteousnes may be kept to the end , we must practise three rules . The first is , that we are to carry in our hearts a a purpose neuer to sinne against God in any thing : for where a purpose is of committing any sin wittingly and willingly , there is neither good faith nor good conscience . The second is to walke with God as Enoch did , Gen. 5.24 . which is , to order the whole course of our liues as in the presence of God , desiring to approoue all our doings euer vnto him . Now this perswasion that wheresoeuer we are , we doe stand in the presence of God , is a notable meanes to maintaine sinceritie , Ge. 17.1 . I am god al-sufficient , walke before me & be perfect . And the wāt of this is the occasion of many offences : as Abraham said , Because I thought surely the feare of God is not in this place , they will slay me for my wiues sake , Gen. 20. 11. The third rule is , carefully to walk in our particular callings , doing the duties thereof to the glorie of God , to the good of the common wealth , and the edification of the Church ; auoiding therein fraud , couetousnesse , and ambition , which cause men oftentimes to set their consciences on the tenters , and make them stretch like cheuerill . Thus we see how good conscience may be preserued . Reasons to induce hereunto are many . I. Gods straight commandement , 1. Tim. 1.19 . Keep faith and good conscience . And Prou. 4.23 . Keepe thine heart with all diligence . II. The good conscience is the most tender part of the soule , like to the apple of the eie ; which beeing pierced by the least pinne that may bee , is not onely blemished , but also looseth his sight . Therefore as God doth to the eie , so must wee deale with the conscience . God giues to the eie certaine lids of flesh , to defend and couer it from outward iniuries : and so must we vse meanes to auoid whatsoeuer may offend or annoy conscience . III Manifolde benefits redounde vnto vs by keeping good conscience . First so long as we haue care to keepe it , we keepe & inioy all other gifts of Gods spirit . Good conscience & the rest of Gods graces are as a paire of turtle doues , when the one seedes , the other feedeth ; when the one likes not , the other likes not ; when the one dies , the other dies : so , where good conscience is maintained , there are many other excellent gifts of God Hourishing : and where conscience decaies , they also decaie . Againe , good conscience giues alacritie vnto vs , and boldnesse in calling on Gods name . 1. Iohn . 3.21 . If our heart condemne vs not , we haue boldnesse towards God. Thirdly it makes vs patient in affliction , & comforts vs greatly : & when by reason of the grieuousnesse of our affl●ction , wee are constrained to kneele on both knees and take vp our crosse , regenerate conscience as a sweet companion , or like a good Simon , laies too his shoulder and helpes to beare one end of it . Lastly , when none can comfort vs , it will be an amiable comforter , & a friend speaking sweetly vnto vs , in the very agony and pang of death . IV. Not to preserue the conscience without spot , is the way to desperation . It is the pollicy of the deuil to vse meanes to cast the conscience into the sleep of securitie , that he may the more easily bring mā to his own destruction . For as diseases , if they be long neglected become incurable : so the conscience much and often wounded , admits little or no comfort . Neither will it alwaies boote a man after many yeares to say at the last cast , Lord be mercifull to me , I haue sinned . Though some be receiued to mercie in the time of death , yet far more perish in desperation , that liue in their sinnes wittingly and willingly against their owne conscience . Pharao , Saul , and Iudas cried all peccaui , I haue sinned against god : yet Pharao is hardned more and more and perisheth : Saul goeth on in his sinnes and despaireth : Iudas made away himselfe . And no maruel , for the multitude of sinnes oppresse the conscience , and make the heart to ouerflowe with such a measure of griefe that it can fasten no affiance in the mercie of God. Lastly they that shall neglect to keepe good conscience , procure many hurts , and daungers , and iudgements of God to themselues . When a ship is on the sea , if it bee not well gouerned , or if there bee a breach made into it ; it drawes water and sinkes : and so both men and wares and all in likelihood are cast away . Nowe wee all are as passengers ; the world is an huge sea through which we must passe : our ship is the conscience of euery man , 1. Tim. 1.19 . & 3.12 . the wares are our religion and saluation & all other gifts of God. Therfore it standes vs in hand to be alwaies at the helme , and to carrie our ship with as euen a course as possibly we can , to the intended port of happines , which is the saluation of our soules . But if so be it we grow carelesse , and make breaches in the ship of conscience , by suffering it to dash vpon the rocks of sinne , it is a thousand to one , that we in the end shall cast away our selues and all wee haue . And in the mean season , as conscience decaies , so proportionally all graces and goodnesse goes from vs : Gods commandements begin to be vile vnto vs ; the knowledge thereof , as also faith , hope , and the inuocation of Gods name , decay . Experience sheweth that men of excellent gifts by vsing badde conscience , loose them all . Finis . A Reformed Catholike : OR , A DECLARATION SHEWing how neere we may come to the present Church of Rome in sundrie points of Religion : and wherein we must for euer depart from them : with an Aduertisment to all fauourers of the Romane Religion , shewing how the said religion is against the Catholike principles and groundes of the Catechisme . PRINTED BY IOHN LEGAT , PRINTER to the Vniuersitie of Cambridge . 1600. TO THE RIGHT WORSHIPfull , Sir William Bowes Knight , &c. Grace and peace . RIght Worshipful , it is a notable pollicie of the deuil , which he hath put into the heades of sundrie men in this age , to thinke that our religion and the religion of the present Church of Rome are all one for substance : and that they may be reunited as ( in their opinion ) they were before . Writings to this effect , are spread abroad in the French tongue , and respected of English protestants more then is meete ; or ought to be . For , let men in shew of moderation , pretend the peace and good estate of the Catholike Church as long as long as they will ; this Vnion of the two religions can neuer be made , more then the vnion of light & darknes . And this shall appeare , if we doe but a little consider , howe they of the Romane Church haue rased the foundation . For though in wordes they honour Christ , yet in deed they turne him to a Pseudo-Christ and an Idol of their owne braine . They call him our Lord , but with this condition , that the Seruant of Seruants of this Lord may chaunge and adde to his commandements : hauing so great a power , that he may open and shut heauen to whome he will ; and bind the verie conscience with his owne lawes , and consequently be partaker of the spiritual kingdome of Christ. Againe they call him a Sauiour , but yet in Vs : in that hee giues this grace vnto vs , that by our merits wee may be our owne Sauiours : and in the want of our own merits , wee may pertake in the merits of the Saints . And they acknowledge that he died and suffered for vs , but with this caueat , that the Fault beeing pardoned , wee must satisfie for the temporall punishment either in this world or in Purgatorie . In a word , they make him our mediatour of Intercession vnto God : but withal his Mother must be the Queene of Heauen , and by the right of a Mother commaund him there . Thus , in worde they crie Osunna , but in deede they crucifie Christ. Therefore wee haue good cause to blesse the name of God , that hath freed vs from the yoke of this Romane bondage , and hath brought vs to the true light & libertie of the gospel . And it should be a great height of vnthankfulnesse in vs , not to stand out against the present Church of Rome , but to yeeld our selues to plottes of reconciliation . To this effect and purpose I haue penned this little Treatise , which I present to your Worship , desiring it might be some token of a thankfull mind , for vndeserued loue . And I craue withall , not onely your Worshipfull ( which is more common ) but also your learned protection ; beeing well assured , that by skill and arte you are able to iustifie whatsoeuer I haue truely taught . Thus wishing to you and yours the continuance and the increase of faith and good conscience , I take my leaue . Cambridge , Iun. 28. 1597. Your Worships in the Lord , William Perkins . THE AVTHOR TO THE Christian Reader . BY a Reformed Catholike , I vnderstand any one that holdes the same necessarie beads of religion with the Romane Church : yet so , as he pares off and reiects all errours in doctrine whereby the said religion is corrupted . Howe this may be done , I haue begun to make some little declaration in this small Treatise : the intent whereof is to shewe how neere wee may come to the present Church of Rome in sundrie points of religion : and wherein we must for euer dissent . My purpose in penning this small discourse is threefolde . The first is , to confute all such Politikes as hold and maintaine , that our religion , and that of the Romane Church differ not in substance , and consequently that they may be reconciled : yet my meaning is not here to condemne any Pacification that tends to perswade the Romane Church to our religion . The second is , that the Papists which thinke so basely of our religion , may be wonne to a better liking of it : when they shall see howe neere we come vnto them in sundrie points . The third , that the common protestant might in some part see and conceiue the point of difference betweene vs and the Church of Rome : and know in what manner and how farre forth , we condemne the opinions of the said Church . I craue pardon for the order which I vse , in handling the seuerall points . For I haue set them downe one by one , as they came to mind , not respecting the lawes of method . If any Papist shall say that I haue not alleadged their opinions aright , I answer , that their bookes be at hand , and I can iustifie what I haue saide . Thus crauing thine acceptation of this my paines , and wishing vnto thee the increase of knowledge and loue of pure and sound religion , I take my leaue and make an ende . The places of doctrine handled , are 1 Of Free-will . 2 Of Originall sinne . 3 Assurance of saluation . 4 Iustification of a sinner . 5 Of merits . 6 Satisfactions for sinne . 7 Of Traditions . 8 Of Vowes . 9 Of Images . 10 Of Reall presence . 11 The sacrifice of the Masse . 12 Of Fasting . 13 The state of perfection . 14 Worshipping of Saints departed . 15 Intercession of Saints . 16 Implicite faith . 17 Of Purgatorie . 18 Of the supremacie . 19 Of the efficacie of the Sacraments . 20 Of faith . 21 Of Repentance . 22 The sinnes of the Romane Church . REVELAT . 18. 4. And I heard another voice from heauen say , Goe out of her my people , that ye be not partakers of her sinnes , and receiue not of her plagues . IN the former chapter S. Iohn sets downe a description of the whore of Babylon , & that at large as he saw her in a vision described vnto him . In the sixteenth verse of the same chapter , he foretels her destruction : and in the three first verses of this 18. chapter , hee goeth on to propound the said destruction yet more directly and plainely : withall alleadging arguments to prooue the same , in all the verses following . Nowe in this fourth verse is set downe a caueat seruing to forewarne all the people of God , that they may escape the iudgement which shal befall the whore : and the words containe two parts : a commandement , and a reason . The commandement , Come out of her my people , that is , from Babylon . The reason , taken from the euent , least ye be partakers , &c. Touching the cōmandement , first I will search the right meaning of it , and then set downe the vse thereof and doctrine flowing thence . In historie therefore are three Babylons mentioned : one is , Babylon of Assyria standing on the riuer Euphrates , where was the confusion of Languages , and where the Iewes were in captiuitie : which Babylon is in Scripture reproched for Idolatrie and other iniquities . The second Babylon is in Egypt standing on the riuer Nylus , and it is now called Cayr ; of that mention is made , 1. Pet. 5.13 . ( as some thinke ) though indeede it is as likely and more commonly thought , thas there is meant Babylon of Assyria . The third Babylon is mysticall , whereof Babylon of Assyria was a type and figure ; and that is Rome , which is without question here to be vnderstood . And the whore of Babylon , as by all circumstances may be gagathered , is the state or regiment of a people that are the inhabitāts of Rome and appertaine thereto . This may bee prooued by the interpretation of the holy ghost : for in the last verse of the 17. chapter the woman that is the whore of Babylon is said to be a citie which raigneth ouer the kings of the earth : nowe in the daies when S. Iohn penned this booke of Reuelation , there was no cittie in the world that ruled ouer the kings of the earth but Rome ; it then being the seate where the Emperour put in execution his Imperiall authoritie . Againe in the seuenth verse shee is said to sit on a beast hauing seauen heads & ten horns : which 7. heads be seuen hills , v. 9. whereon the woman sitteth , & also they be seuen kings . Therefore by the whore of Babylon is meant a cittie standing on seuen hills . Now it is well known , not onely to learned men in the Church of god , but euen to the heathen themselues , that Rome alone is the cittie built on seuen distinct hils , called Caelius , Auentinus , Exquilinus , Tarpeius , or Capitolinus , Viminalis , Palatinus , Quirinal●● . Papists to helpe themselues , doe alleadge that old Rome stood on seuen hells , but nowe is remooued further to Campus Martius . I answer , that howsoeuer the greatest part of the cittie in regard of habitation be not nowe on seauen hills , yet in regard of regiment and practise of religion it is : for euen to this day vpon these hills are feated certaine Churches and Monasteries and other like places where the Papal authoritie is put in execution : and thus Rome beeing put for a state and regiment ; euen at this day , it stands vpon seuen hills . And though it be come to passe that the harlot in regard of her latter daies euen changed her seat , yet in respect of her yonger times in which shee was bred & borne , she sate vpon the seuen hils . Others , because they feare the wounding of their owne heads , labour to frame these words to an other meaning , and say , that by the whore is meant the companie of all wicked men in the world wheresoeuer , the deuill being the head thereof . But this exposition is flat against the text : for in the second verse of the 17. chapter , shee is opposed to the kings of the earth with whome shee is said to commit fornication : and in the last verse shee is called a citie standing on seuen hills and raigning ouer the kings of the earth ( as I haue said , ) and therfore must needs be a state of men in some particular place . And the Papists themselues perceiuing that this shift will not serue their turne , make two Romes , heathenish Rome , and that wherof the Pope is head : now ( say they ) the whore spoken of , is heathenish Rome , which was ruled by cruell tyrants , as Nero , Domitian , and the rest : and that Rome whereof now the Pope is head , is not here meant . Behold a vaine and foolish distinction : for Ecclesiastical Rome in respect of state , princely dominion , and crueltie in persecuting the Saints of God , is all one with the heathenish Empire : the See of the Bishop beeing turned into the Emperours court , as all histories doe manifest . But let the distinction be as they suppose , yet by their leaues , here by the whore must be vnderstood not onely heathenish Rome , but euen the Papall or Ecclesiasticall Rome : for v. 3 . of this chapter the holy Ghost saith plainly , that she hath mad● all nations drunke with the wine of the wrath of her fornication : yea it is added , that shee hath committed fornication with the kings of the earth , whereby is signified that shee hath endeauoured to intangle all the nations of the earth in her spirituall idolatrie , and to bring the kings of the earth to her religion . Which thing cannot be vnderstood of the heathenish Rome , for that left all the kings of the earth to their owne religion and idolatrie : neither did they labour to bring forraine kings to worship their gods . Againe chap. 17. v. 16. it is saide , that the ten hornes , which be ten kings , shall hate the whore , and make her desolate and naked , which must not be vnderstood of heathenish Rome , but of popish Rome : for whereas in former times all the kings of the earth did submit themselues to the whore , now they haue begun to withdraw themselues , and make her desolate ; as the king of Bohemia , Denmarke , Germanie , England , Scotland , and other parts : therefore this distinction is also friuolous . They further alleadge that the whore of Babylon is drunke with the blood of the Saints and Martyrs , chap. 17.6 . shedde not in Rome , but in Ierusalem , where the Lord was crucified : and the two prophets beeing slaine lie there in the streets , Reuelat. 11.8 . But this place is not meant of Hierusalem , as Hierome hath fully taught , but it may well be vnderstood of Rome : Christ was crucified there , either because the authoritie , whereby he was crucified was from the Romane Empire , or els because Christ in his members was and is there daily crucified , though locally in his owne person he was crucified at Ierusalem . And thus , notwithstanding all which hath beene saide , we must here by the whore vnderstand the state and Empire of Rome , not so much vnder the heathen Emperours as vnder the head thereof the Pope : which exposition , besides the authoritie of the text , hath the fauour and defence of auncient and learned men . Bernard saith , They are the ministers of Christ , but they serue Antichrist . Againe , The beast spoken of in the Apocalyps to which a mouth is giuen to speake blasphemies , and to make warre with the Saints of God , is now gotten into Peters chaire , as a lyon prepared to his pray . It will be said , that Bernard speakes these latter words of one that came to the Popedome by intrusion or vsurpation . It is true indeede : but wherefore was he an vsurper ? He rendreth a reason thereof in the same place : because the Antipope called Innocentius was chosen by the kings of Almaine , France , England , Scotland , Spaine , Hierusalem , with consent of the whole Cleargie and people in these nations , and the other was not . And thus Bernard hath giuen his verdict , that not onely this vsurper , but all the Popes for this many yeares are the beast in the Apocalyps : because now they are onely chosen by the colledge of Cardinalls . To this agreeth the decree of Pope Nicolas the second , ann . 1059. that the Pope shall afterward be created by the suffrages of the Cardinall Bishops of Rome , with the consent of the rest of the cleargie and people , and the Emperour himselfe : and all Popes are excommunicate and accursed as Antichrists , that enter otherwise , as all now doe . Ioachimus Abbas saith , Antichrist was long since borne in Rome , & shall be yet aduanced higher in the Apostolicke See. Petrarch saith , Once Rome , now Babylon . And Ireneus booke 5. chap. last , said before all these , that Antichrist should be Lateinus , a Romane . Againe , this commandement must not so much be vnderstood of a bodily departure in respect of cohabitation and presence , as of a spirituall separation in respect of faith and religion . And the meaning of the holy Ghost is , that men must depart from the Romish Church in regard of iudgement and doctrine , in regard of their faith and the worship of God. Thus then we see that the words containe a commandement from God , inioyning his Church and people to make a separation frō Babylon . Whence I obserue , That all those who will be saued , must depart and separate themselues frō the faith and religion of this present Church of Rome . And whereas they are charged with schisme that separate on this manner ; the truth is , they are not schismaticks that doe so , because they haue the commandement of God for their warrant : and that partie is the schismaticke in whome the cause of this separation lieth : and that is the Church of Rome , namely the cup of abomination in the whores hand , which is , their hereticall and schismaticall religion . Now touching the dutie of separation I meane to speake at large , not standing so much to prooue the same , because it is euident by the text , as to shew the manner and measure of making this separation : and therein I will handle two things . First how farforth we may ioyne with them in the matter of religion : secondly how farforth and wherein we must dissent and depart from them . And for this cause I meane to make choice of certaine points of religion , and to speake of them in as good order as I can , shewing in each of them our consent and difference : and the rather , because some harpe much vpon this string , that a Vnion may be made of our two religions , and that we differ not in substance but in points of circumstance . The first point wherewith I meane to beginne shall be the point of Free-will ; though it be not the principall . I. Our consent . Freewill both by them and vs , is taken for a mixt power in the minde and will of man : whereby discerning what is good and what is euill , he doth accordingly choose or refuse the same . I. Conclus . Man must be considered in a foure-fold estate , as he was created , as he was corrupted , as he is renewed , as he shal be glorified . In the first estate , we ascribe to mans will libertie of nature in which he could will or ●ill either good or euill : in the third , libertie of grace : in the last libertie of glorie . All the doubt is of the second estate : and yet therein also we agree , as the conclusions following will declare . II. Conclus . The matters where about freewill is occupied are principally the actions of men , which be of three sorts ; naturall , humane , spirituall . Naturall actions are such as are cōmon to men with beasts , as to eate , drink , sleepe , heare , see , smell , tast , and to mooue from place to place : in all which we ioyne with the Papists , and hold that man hath freewil , and euen since the fall of Adam by naturall power of the mind doth freely performe any of these actions or the like . III. Conclus . Humane actions are such as are common to all men good & bad , as to speake and vse reason , the practise of all mechanicall and liberal arts , and the outward performance of Ciuill and Ecclesiasticall duties , as to come to the Church , to speake and preach the word , to reach out the hand to receiue the Sacrament , and to lend the eare to listen outwardly to that which is taught . And hither we may referre the outward actions of ciuill vertues ; as namely Iustice , temperance , gentlenes , liberalitie . And in these also we ioyne with the Church of Rome , and say ( as experience teacheth ) that men haue a naturall freedome of will , to put them or not to put them in execution . Paul saith , Rom. 2.14 . The Gentiles that haue not the law doe the things of the law by nature , that is , by natural strength : and he saith of himselfe , that before his conuersion touching the righteousnes of the law , he was vnblameable , Phil. 3. 6. And for this externall obedience , naturall men receiue reward in temporall things . Matth. 6.5 . Ezech. 29.19 . And yet here some caueats must be remembred : I. that in humane actions , mans will is weake and feeble , and his vnderstanding dimme and darke ; and thereupon he often failes in them . And in all such actions with Augustine I vnderstand the will of man to be onely wounded or halfe dead . II. That the will of man is vnder the will of God , and therfore to be ordered by it : as Ieremie saith , chap. 10.23 . O Lord , I know that the way of man is not in himselfe , neither is in man to walke or direct his steppes . IV. Conclus . The third kind of actions are spirituall more neerely concerning the heart or conscience , and these be two-fold : they either concerne the kingdome of darknes , or els the kingdome of God. Those that concerne the kingdome of darknes are sinnes properly : and in these we likewise ioyne with the Papists and teach , that in sinnes or euill actions man hath freedome of wil. Some peraduenture will say , that we sinne necessarily , because he that sinneth cannot but sinne : and that freewill & necessitie cannot stand together . Indeed the necessitie of compulsion or coaction , and freewill cannot agree : but there is another kind of necessitie which may stand with freedome of will : for some things may be done necessarily and also freely . A man that is in close prison , must needes there abide and can not possibly get forth and walke where he will ; yet can he mooue himselfe freely and walke within the prison : so likewise , though mans will be chained naturally by the bonds of sinne , and therefore cannot but sinne : and thereupon sinneth necessarily , yet doth it also sinne freely . V. Conclus . The second kind of spirituall actions or things , concerne the kingdome of God : as repentance , faith , the conuersion of a sinner , new obedience , and such like : in which we likewise in part ioyne with the Church of Rome and say , that in the first conuersion of a sinner , mans freewill concurres with Gods grace , as a fellow or coworker in some sort . For in the conuersion of a sinner three things are required : the word , Gods spirit , and mans will : for mans will is not passiue in all & euery respect , but hath an actiō in the first cōuersion and change of the soule . When any man is conuerted , this worke of God is not done by compulsion , but he is conuerted willingly : and at the very time when he is conuerted , by Gods grace he wills his conuersion . To this ende saide Augustine , Serm. 15. de verb. Apost . He which made thee without thee , will not saue thee without thee . Againe , That is certen , that our will is required in this , that we may doe any good thing well : but we haue it not from our owne power but God workes to wil in vs. For looke at what time God giues grace , at the same time he a giueth a will to desire and will the same grace : as for example , when God workes faith , at the same time he workes also vpon the will causing it to desire faith and willingly to receiue the gift of beleeuing . God makes of the vnwilling will a willing will : because no man can receiue grace vtterly against his will , considering will constrained is no will. But here we must remember , that howsoeuer in respect of time the working of grace by Gods spirit , and the willing of it in man goe togither : yet in regard of order , grace is first wrought , and mans will must first of all be acted and mooued by grace , and then it also acteth , willeth , and mooueth it selfe . And this is the last point of consent betweene vs and the Romane Church touching freewill : neither may we proceede further with them . II. The dissent or difference . The point of difference standeth in the cause of the freedome of mans will in spirituall matters , which concerne the kingdome of God. The Papists say , mans will concurreth and worketh with Gods grace in the first conuersion of a sinner by it selfe , and by it owne naturall power ; and is onely helped by the holy Ghost . We say , that mans will worketh with grace in the first conuersion , yet not of it selfe , but by grace . Or thus ; They say will hath a naturall cooperation : we denie it , and say it hath cooperation onely by grace , beeing in it selfe not actiue but passiue ; willing well onely as it is mooued by grace , wherby it must first be acted and mooued , before it can act or will. And that we may the better conceiue the difference , I will vse this comparison : The church of Rome sets forth the estate of a sinner by the condition of a prisoner , and so doe we : marke then the difference . It supposeth the said prisoner to lie bound hand and foote with chaines and fetters , and withall to be sicke and weake , yet not wholly dead but liuing in part : it supposeth also that being in this case , he stirreth not himselfe for any helpe , and yet hath ability and power to stirre . Hereupon if the keeper come and take away his bolts and fetters , and hold him by the hand , & helpe him vp , he can and will of himselfe stand & walke and goe out of prison : euen so ( say they ) is a sinner bound hand and foot with the chaine of his sinnes : and yet he is not dead but sicke , like to the wounded man in the way betweene Ierico and Ierusalem . And therefore doth he not will and a●fect that which is good : but if the holy Ghost come and doe but vntie his bands , and reach him his hand of grace , then can he stand of himself and will his owne saluation , or any thing els that is good . We in like manner graunt , that a prisoner fitly resembleth a naturall man , but yet such a prisoner must he be , as is not onely sicke and weake , but euen starke dead : which can not stirre though the keeper vntie his bolts and chaines , not heare though he sound a trumpet in his eare : and if the said keeper would haue him to mooue and stirre , he must giue him not onely his hand to helpe him , but euen soule and life also : and such a one is euery man by nature ; not onely chained & fettered in his sinnes but stark dead therein : as one that lieth rotting in the graue , not hauing any abilitie or power to mooue or stirre : and therefore he cannot so much as desire or do anything that is truly good of himself , but God must first come and put a new soule into him , euen the spirit of grace to quicken and reuiue him : and then beeing thus reuiued , the will beginneth to will good things at the very same time , when God by his spirit first infuseth grace . And this is the true difference betweene vs and the Church of Rome in this point of freewill . III. Our reasons . Now for the confirmation of the doctrine we holde , namely , that a man willeth not his owne conuersion of himselfe by nature either in whole or in part , but by grace wholly and alone : these reasons may be vsed . The first is taken from the nature and measure of mans corruption , which may be distinguished into two parts . The first is the want of that originall righteousnesse , which was in man by creation : the second , is a pronenes and inclination to that which is euill , and to nothing that is truly good . This appeareth , Gen. 8.21 . the frame of mans heart ( saith the Lord ) is euill frō his childhood : that is , the disposition of the vnderstanding , wil , affections , with all that the heart of man deuiseth , formeth , or imagineth , is wholly euill . And Paul saith , Rom. 8.7 . The wisdome of the flesh is enmitie against God. Which wordes are very significant : for the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] translated wisdome , signifieth that the best thoughts the best desires , affections , and indeauour that be in any naturall man , euen those that come most neare to true holines , are not onely contrarie to God , but euen enmitie it selfe . And hence I gather , that the very heart it selfe , that is , the will and minde , from whence these desires and thoughts doe come , are also enmitie vnto God. For such as the action is , such is the facultie whence it proceedeth : such as the fruit is , such is the tree : such as the branches are such are the rootes . By both these places it is euident , that in man there is not onely a want , absence , or depriuation of originall righteousnes , but a pronenesse also by nature vnto that which is euill : which pronenesse includes in it an inclination not to some fewe , but to all and euery sinne : the very sinne against the holy Ghost not excepted . Hence therefore , I reasons thus : If euery man by nature doth both want originall iustice , and be also prone vnto all euill , then wanteth he naturall freewill to will that which is truly good : But euery man by nature wants originall iustice , and is also prone vnto all euill : Ergo : Euery man naturally wants freewill , to will that which is good . Reason II. 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God : for they are foolishnes vnto him , neither can know them , because they are spiritually discerned . In these wordes Saint Paul sets downe these points : I. that a naturall man doth not so much as thinke of the things reuealed in the Gospell . II. that a man hearing , and in mind conceiuing them ; can not giue consent vnto them , and by naturall iudgement approoue of them : but contrariwise thinketh them to be foolishnes . III. that no man can giue assent to the things of God , vnlesse he be enlightened by the spirit of God. And hence I reason thus : If a man by nature doth not know and perceiue the things of God , and when he shall know them , can not by nature giue assent vnto them : then hath he no power to will them : But the first is euidently true : Ergo : For first the minde must approoue and giue assent , before the will can choose or wil : and when the mind hath not power to conceiue or giue assent , there the will hath no power to will. Reason III. Thirdly the holy Ghost auoucheth , Eph. ● . 1 . Coloss. 2. 13. that all men by nature are dead in sinnes and trespasses : not as the Papists say , weake , sicke , or halfe dead . Hence I gather , that man wanteth naturall power not to will simply , but freely and frankly to will that which is truly good . A dead man in his graue can not stirre the least finger , because he wants the very power of life , sense , & motion : no more can he that is dead in sinne , will the least good : nay if he could either wil or do any good , he could not be dead in sinne . And as a dead man in the graue , cannot rise but by the power of god ; no more can he that is dead in sinne rise , but by the power of Gods grace alone , without any power of his owne . Reason IV. Fourthly , in the conuersion and saluation of a sinner , the scripture ascribeth all to God , and nothing to mans freewill . Ioh. 3.3 . Except a man be borne againe , he cannot see the kingdome of God. Eph. 2. 10. We are his workemanship created in Christ Iesus to good workes . And c. 4. v. 24. the new man is created to the image of God. Now to be borne againe , is a worke of no lesse importance then our first creation : and therefore wholly to be ascribed to God as our creation is . Indeede Paul , Philip. 2. 12 , 13 biddeth the Philippians worke out their saluation with feare and trembling : not meaning to ascribe vnto them a power of doing good by themselues . And therefore in the next verse he addeth , It is God that worketh both the will and the deede : directly excluding all naturall free-will in things spirituall : and yet withall he acknowledgeth , that mans will hath a worke in doing that which is good , not by nature but by grace . Because when God giues man power to will good things , then he can will them : and when he giueth him a power to doe good , then he can doe good , and he doth it . For though there be not in mans conuersion a naturall cooperation of his will with Gods spirit , yet is there a supernaturall cooperation by grace , enabling man when he is to be conuerted , to will his conuersion : according to which S. Paul saith , 1. Cor. 15.10 . I haue laboured in the faith : but least any man should imagine , that this was done by any naturall power , therefore he addeth , yet not I , that is , not by any thing in me , but Gods grace in me , inabling my will to doe the good I doe . Reason V. The iudgement of the auncient Church . a August . The will of the regenerate is kindled onely by the holy Ghost : that they may therefore be able because they will thus : and they will thus , because God works in them to will. b And , We haue lost our freewill to loue God , by the greatnes of our sinne . Serm. 2. on the words of the Apostle : Man when he was created , receiued great strength in his freewill● but by sinning he lost it . c Fulgentius , God giueth grace freely to the vnworthie whereby the wicked man beeing iustified is enlightened with the gift of good will , and with a facultie of doing good : that by mercie prruenting him , he may beginne to will well , and by mercie comming after , he may doe the good he will. Bernard saith , d It is wholly the grace of God that we are created , healed , saued . Coūcil . Arausic . 2. cap. 6. To beleeue and to will is giuen from aboue by infusion , and inspiration of the holy Ghost . More testimonies and reasons might be alleadged to prooue this conclusion , but these shall suffice : now let vs see what reasons are alleadged to the contrarie . III. Obiections of Papists . Obiect . I. First they alleadge that man by nature may doe that which is good , and therefore will that which is good : for none can doe that which he neither willeth nor thinketh to doe , but first we must will and then doe . Now ( say they ) men can doe good by nature , as giue almes , speake the truth , doe iustice , and practise other duties of ciuill vertue : and therefore will that which is good . I answer , that a naturall man may doe good workes for the substance of the outward worke : but not in regard of the goodnes of the manner : these are two diuers things . A man without supernatural grace may giue almes , doe iustice , speake the truth , &c. which be good things considered in themselues ; as God hath commanded them ; but he cannot do them well . To thinke good things & to doe good things are naturall workes : but to thinke good things in a good maner , and to do them well , so as God may accept the action done , are workes of grace . And therefore the good thing done by a naturall man is a sinne , in respect of the doer ; because it failes both for his right beginning , which is a pure heart , good conscience , and faith vnfained ; as also for his ende which is the glorie of God. Obiect . II. God hath commanded all men to beleeue and repent : therefore they haue naturall freewill : by vertue whereof ( beeing helped by the spirit of God ) they can beleeue and repent . Ans. The reason is not good : for by such commandements God sheweth not what men are able to doe ; but what they should doe , and what they cannot doe . Againe , the reason is not well framed , it ought rather to be thus : Because God giues men commandement to repent and beleeue , therefore they haue power to repent and beleeue , either by nature or by grace , and then we hold with them . For when God in the Gospell commandeth men to repent and to beleeue , at the same time by his grace hee inableth them both to will or desire to beleeue and repent , as also actually to repent and beleeue . Obiect . III. If man haue no freewill to sinne or not to sinne , then no man is to be punished for his sinnes : because he sinneth by a necessitie not to be auoided . Ans. The reason is not good : for though man cannot but sinne , yet is the fault in himselfe , and therefore he is to be punished ; as a bankrupt is not therfore freed from his debts , because he is not able to pay them : but the bills against him stand in force , because the debt comes through his own default . The second point : of Originall sinne . The next point to be handled , is concerning Originall sinne after baptisme ; that is , how farreforth it remaineth after baptisme . A point to be wel considered , because hereupon depend many points of popery . I. Our Consent . I. Conclus . They say , naturall corruption after baptisme is abolished , and so say we : but let vs see how far it is abolished . In originall sinne are three things ; I. the punishment , which is the first and second death . II. Guiltines , which is the binding vp of the creature vnto punishment . III. the fault or the offending of God , vnder which I comprehend our Guiltinesse in Adams first offence , as also the corruption of the heart : which is a naturall inclination and pronenesse to any thing that is euill or against the lawe of God. For the first we say , that after baptisme in the regenerate , the punishment of originall sinne is taken away : There is no condemnation ( saith the Apostle ) to them that be in Iesus Christ. Rom. 8.1 . For the second , that is , guiltines , we further condescend & say : that is also taken away in them that are borne anew : for considering there is no condemnation to them , there is nothing to bind them to punishmēt . Yet this caueat must be remembred , namely that the guiltines is remooued from the person regenerate , not from the sinne in the person : but of this more afterward . Thirdly , the guilt in Adams first offence is pardoned . And touching the corruption of the heart , I auouch two things : I. That that very power or strength whereby it raigneth in man , is taken away in the regenerate . II. That this corruption is abolished ( as also the fault of euery actuall sinne past ) so far forth as it is the fault and sinne of the man in whome it is . Indeede it remaines till death , and it is sinne considered in it self , so long as it remaines , but it is not imputed vnto the person : and in that respect is as though it were not : it beeing pardoned . II. The dissent or difference . Thus farre we consent with the Church of Rome : nowe the difference betweene vs standes not in the abolishment , but in the manner , and the measure of the abolishment of this sinne . Papists teach , that Originall sinne is so farre forth taken away after baptisme , me , that it ceaseth to be a sinne properly : and is nothing els but a want , defect , and weaknes , making the heart fitte and readie to conceiue sinne : much like tinder , which though it be not fire of it selfe , yet is it very apt and fit to cōceiue fire And they of the Church of Rome deny it to be sinne properly , that they might vphold some grosse opinions of theirs , namely , that a man in this life may fullfill the lawe of God : and doe good workes void of sinne : that hee may stand righteous at the barre of Gods iudgement by them . But wee teach otherwise , that though originall sinne be taken away in the regenerate , and that in sundrie respects : yet doth it remaine in them after baptisme , not onely as a want and weakenesse but as a sinne , and that properly : as may by these reasons be prooued . Reason I. Rom. 7. 17. Paul saith directly : It is no more I that doe it , but sinne that dwelleth in me : that is , originall sin . The Papists answer againe , that it is so called improperly : because it commeth of sinne and also is an occasion of sinne to be done . But by the circumstances of the text , it is sinne properly : for in the wordes following , Saint Paul saith , that this sinne dwelling in him , made him to doe the euill which he hated . And. v. 24. he crieth out , O wretched man that I am , who shall deliuer me from this bodie of death ? whence I reason thus : That which once was sinne properly , and still remaining in man maketh him to sin , and intangleth him in the punishment of sinne , and makes him miserable : that is sinne properly . But originall sinne doth all these . Ergo : Reason II. Infants baptized and regenerate , die the bodily death before they come to the yeares of discretion : therefore originall sinne in them is sinne properly : or else they should not die , hauing no cause of death in them : for death is the wages of sinne , as the Apostle saith , Rom. 6. 23. and Rom. 5. 12. Death entred into the world by sinne . As for actuall sinne they haue none , if they die presently after they are borne before they come to any vse either of reason or affection . Reason III. That which lusteth against the spirit , & by lusting tempteth , and in tempting intiseth and draweth the heart to sinne , is for nature sinne it selfe : but concupiscence in the regenerate lusteth against the spirit , Gal. 5.17 . and tempteth as I haue said , Iam. 1.14 . God tempteth no man , but euery man is tempted when he is drawne away by his owne concupiscence , and is in●●sed : then when lust conceiueth , it bringeth forth sinne . And therefore it is sinne properly : such as the fruit is , such is the tree . a August . Concupiscence against which the spirit lusteth is sinne , because in it there is disobedience against the rule of the minde : and it is the punishment of sinne because it befalls man for the merits of his disobedience : and it is the cause of sinne . Reason V. The iudgement of the auncient Church . August . epist. 29. Charitie in some is more , in some lesse , in some none : the highest degree of all which cannot be increased , is in none , as long as man liues vpon earth . And as long as it may bee increased , that which is lesse then it should be , is in fault : by which fault it is , that there is no iust man vpon earth that doth good and sinneth not : by which fault none liuing shall be iustified in the sight of God. For which fault , if we say we haue no sinne , there is no trueth in vs : for which also , though we profit neuer so much , it is necessary for vs to say , forgiue vs our debts , though all our words , deedes , and thoughts bee already forgiuen in baptisme . Indeed Augustine in sundrie places seemes to denie concupiscence to be sinne after baptisme : but his meaning is , that concupiscence in the regenerate is not the sinne of the person in whome it is . For thus he expounds himselfe , a This is not to haue sinne , not to bee guiltie of sinne . And , b the law of sinne in baptisme is remitted and not ended . And , c Let not sinne raigne : he saith not , let not sinne be , but let it not raigne . For as long as thou liuest , of necessity sinne will be in thy members : at the least , looke it raigne not in thee , &c. Obiections of Papists . The arguments which the Church of Rome alleadgeth to the contrarie , are these : Obiect . I. In baptisme men receiue perfect and absolute pardon of sinne : and sinne beeing pardoned is taken quite away : and therefore originall sinne after baptisme ceaseth to be sinne . Ans. Sinne is abolished two waies : first in regard c of imputation to the person : secondly in regard of d existing and beeing . For this cause , God vouchsafeth to man two blessings in baptisme , Remission of sinne , and Mortification of the same . Remission or pardon abolisheth sinne wholly in respect of any imputation thereof vnto man , but not simply in regard of the beeing thereof . Mortification therefore goeth further , & abolisheth in all the powers of body and soule , the very concupiscence or corruption it selfe , in respect of the beeing thereof . And because mortification is not accomplished till death , therefore originall corruption remaineth till death , though not imputed . Obiect . II. Euery sinne is voluntarie : but originall sinne in no man after baptisme is voluntarie : and therefore no sinne . Ans. The proposition is a polliticke rule pertaining to the courts of men , and must be vnderstood of such actions as are done of one man to another : and it doth not belong to the court of conscience , which God holdeth and keepeth in mens hearts , in which euery want of conformitie to the lawe is made a sinne . Secondly I answer , that originall sin was voluntarie in our first parent Adam : for he sinned , & brought this miserie vpon vs willingly : though in vs it be otherwise vpon iust cause . Actual sinne was first in him , and then originall corruption : but in vs originall corruption is first , and then actuall sinne . Obiect . III. Where the forme of any thing is taken away , there the thing it selfe ceaseth also : but after baptisme in the regenerate , the forme of originall sinne , that is , the guilt is quite remooued : and therefore sinne ceaseth to be sin . Answ. The guilt , or obligation to punishment , is not the forme of originall corruption , but ( as we say in schooles ) an accident or necessarie companion thereof . The true forme of originall sinne● is a defect and depriuation of that which the lawe requireth at our hands in our minde , will , affections , and in al the powers both of soule and bodie . But they vrge this reason further , saying : where the guilt & punishment is taken away , there is no fault remaining : but after baptisme the guilt and punishment is remooued : and therefore , though originall corruption remaine , it is not as a fault to make vs guiltie before God , but onely as a weakenes . Ans. Guilt is remooued , and not remooued . It is remooued from the person regenerate , which stands not guiltie for any sinne originall or actuall : but Guilt is not remooued from the sin it selfe : or as some answer , there bee two kindes of guilt , actuall , and potentiall . The actuall guilt is , whereby sinne maketh man stand guiltie before God : and that is remooued in the regenerate . But the potentiall guilt , which is an aptnesse in sin , to make a man stand guiltie if he sinne , that is not remooued : and therefore still sinne remaineth sinne . To this or like effect saith Augustine , Wee say that the guilt of concupiscence , not whereby it is Guiltie ( for that is not a person ) but that whereby it made man guiltie from the beginning , is pardoned , and that the thing it selfe is euill so as the regenerate desire to be healed of this plague . Obiect . III. Lastly , for our disgrace they alleadge that we in our doctrine teach , that originall sinne after baptisme is onely clipped or pared , like the haire of a mans head , whose roots still remaine in the flesh , growing and increasing after they are cut , as before . Answ. Our doctrine is abused : for in the paring of any thing ; as in cutting of the haire or in lopping a tree , the roote remaines vntouched , and thereupon multiplieth as before . But in the mortification of originall sinne after baptisme , we hold no such paring : but teach , that in the very first instant of the conuersion of a sinner , sinne receiueth his deadly wound in the roote , neuer afterward to be recouered . The third point : Certentie of saluation . I. Our Consent . I. Concl. We holde and beleeue that a man in this life , may be certain of saluation : and the same thing doth the Church of Rome teach and holde . II. Concl. We hold and beleeue that a man is to put a certaine affiance in Gods mercie in Christ for the saluation of his soule : and the same thing by common consent holdeth the foresaid Church : this point maketh not the difference betweene vs. III. Concl. We hold that with assurance of saluation in our hearts is ioyned doubting ; and there is no man so assured of his saluation , but he at sometime doubteth thereof , especially in the time of temptation ; and in this the Papists agree with vs , and we with them . IV. Concl. They goe further and say , that a man may be certaine of the saluation of men , or of the Church by Catholike faith : and so say we . V. Concl. Yea they hold that a man by faith may be assured of his own saluation through extraordinarie reuelatiō , as Abrahā & others were , & so doe we . VI. They teach that we are to be certaine of our saluation by speciall faith in regard of God that promiseth : though in regard of our selues and our indisposition we can not ; and in the former point they consent with vs. II. The dissent or difference . The very maine point of difference lies in the manner of assurance . I. Concl. We hold that a man may bee certaine of his saluation in his owne conscience euen in this life , and that by an ordinarie aud speciall faith . They hold that a man is certaine of his saluation onely by hope : both of vs holde a certainty , we by faith , they by hope . II. Concl. Further , we hold and auouch that our certainety by true faith is vnfallible : they say , their cetaintie is onely probable . III. Conclus . And further though both of vs say , that we haue confidence in Gods mercy in Christ for our saluation : yet we doe it with some difference . For our confidence commeth from certen and ordinarie faith : theirs from hope , ministring ( as they say ) but a coniecturall certentie . Thus much of the difference : now let vs see the reasons too and fro . III. Obiections of Papists . Obiect . I. Where there is no word there is no faith : for these two are relatiues : but there is no word of God , saying , Cornelius beleeue thou , Peter beleeue thou , and thou shalt be saued . And therefore there is no such ordinarie faith to beleeue a mans owne particular saluation . Ans. The proposition is false , vnlesse it be supplied with a clause on this manner : Where there is no word of promise , nor any thing that doth counteruaile a particular promise , there is no faith . But ( say they ) there is no such particular word . It is true , God doth not speak to men particularly , Beleeue thou , & thou shalt be saued . But yet doth he that which is answerable hereunto , in that he giueth a generall promise , with a commandement to applie the same : and hath ordained the holy ministerie of the word to applie the same to the persons of the hearers in his owne name : and that is as much as if the Lord himselfe should speake to men particularly . To speake more plainely : in the Scripture the promises of saluation be indefinitely propounded : it saith not any where , if Iohn will beleeue , he shall be saued , or if Peter will beleeue he shall be saued ; but whosoeuer beleeueth shall be saued . Now then comes the minister of the word , who standing in the roome of God , and in the stead of Christ himselfe , takes the indefinite promises of the Gospel , and laies them to the hearts of euery particular man : and this in effect is as much as if Christ himselfe should say , Cornelius beleeue thou , and thou shalt be saued : Peter beleeue thou , and thou shalt be saued . It is answered , that this applying of the Gospell is vpon condition of mens faith and repentance , and that men are deceiued touching their owne faith and repentance : and therefore faile in applying the word vnto themselues . Ans. Indeede this manner of applying is false in all hypocrites , heretickes , and vnrepentant persons : for they applie vpon carnall presumption , and not by faith . Neuerthelesse it is true in all the Elect hauing the spirit of grace , and praier : for when God in the ministerie of the word beeing his owne ordinance , saith , Seeke ye my face : the heart of Gods children truly answereth , O Lord , I wil seeke thy face , Psal. 17.8 . And when God shall say , Thou art my people , they shall say againe , The Lord is my God , Zach. 13.6 . And it is a truth of God , that he which beleeueth knoweth that he beleeueth : and he that truly repenteth knoweth that be repēteth : vnles it be in the beginning of our conuersion , & in the time of distresse and temptation . Otherwise what thankfulnesse can there be for grace receiued . Obiect . II. It is no article of the Creede , that a man must beleeue his owne saluation : and therefore no man is bound thereto . Ans. By this argument it ap●●●res plainely , that the very pillars of the Church of Rome doe not vnderstand the Creede : for in that which is commonly called the Apostles Creede , euery article implieth in it this particular faith . And in the first article , I beleeue in God , are three things contained : the first , to beleeue that there is a God , the second to beleeue the same God to be my God , the third to put my confidence in him for my saluation : and so much containe the other articles , which are concerning God. When Thomas said , Ioh. 20.28 . My God , Christ answered , Thou hast beleeued Thomas . Where we see that to beleeue in God , is to beleeue God to be our God. And Psal. 78. 22. to beleeue in God and to put trust in him are all one , They beleeued not in God , and trusted not in his helpe . And the articles concerning Remission of sinnes and Life euerlasting , do include , and we in them acknowledge our speciall faith concerning our owne saluation . For to beleeue this or that is to beleeue there is such a thing and that the same thing belongs to me : as when Dauid said , I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing . Psal. 27.13 . It is answered , that in those articles wee onely professe our selues to beleeue remission of sinnes , and life euerlasting , to be vouchsafed to the people & Church of God. Ans. This indeede is the exposition of many , but it standes not with common reason . For if that bee all the faith that is there confessed , the deuill hath as good a faith as we . He knoweth and beleeueth that there is a God : & that this God imparteth remission of sinnes and life euerlasting to his church . And to the end that wee beeing Gods children , may in faith goe beyond all the deuills in hell , we must further beleeue , that remission of sinnes and life euerlasting belongs vnto vs : and vnlesse we doe particularly apply the said articles vnto our selues , we shall little or nothing differ from the deuill , in making confession of faith . Obiect . III. We are taught to pray for the pardon of our sinnes day by day , Matth. 6.12 . and all this were needlesse , if we could bee assured of pardon in this life . Answ. The fourth petition must be vnderstood not so much of our olde debts or sinnes , as of our present and newe sinnes : for as we goe on from daie to daie , so we adde sinne to sinne : and for the pardon of them must wee humble our selues and pray . I answer againe , that wee pray for the pardon of our sinnes ; not because we haue no assurance thereof , but because our assurance is weake and small : wee growe on from grace to grace in Christ , as children doe to mans estate by little and little . The heart of euery beleeuer is like a vessell with a narrow necke , which beeing cast into the sea is not filled at the first : but by reason of the straight passage , receiueth water drop by drop . God giueth vnto vs in Christ euen a sea of mercie , but the same on our parts is apprehended and receiued onely by little and litte , as faith groweth from age to age : and this is the cause why men hauing assurance pray for more . Our reasons to the contrarie . Reason I. The first reason may be taken from the nature of faith , on this manner . True faith is both an vnfallible assurance and a particular assurance of the remission of sinnes and of life euerlasting . And therefore by this faith , a man may be certenly and particularly assured of the remission of sinnes and life euerlasting . That this reason may bee of sorce , two things must be prooued : first that true faith is a certaine assurance of Gods mercie to that partie in whome it is . Secondly that faith is a particular assurance thereof . For the first , that faith is a certaine assurance , Christ saith to Peter , Mat. 14.31 . O thou of litle faith , wherefore didst thou doubt . Where he maketh an opposition betweene faith and doubting : whereby giuing vs directly to vnderstand , that , to be certen , and to giue assurance , is of the nature of faith . Rom. 4.20.22 . Paul saith of Abraham , that he did not doubt of the promise of God through vnbeleefe : but vvas strengthened in faith , and gaue glory to God , being fully assured , that he which had promised was able to doe it : where I obserue first , that doubting is made a fruit of vnbeleefe : and therefore vnfallible certentie and assurance , being contrarie to doubting must needes proceede from true faith : considering that cōtrarie effects come of contrarie causes : and contrarie causes produce contrary effects . Secōdly , I note that the strength of Abrahams faith , did stand in fulnes of assurance : for the text saith , he was strengthened in the faith , being fully assured : and againe , Heb. 11.1 . true sauing faith is said to be the ground and subsistance of things hoped for : & the euidence or demonstration of things that are not seene : but faith can be no ground or euidence of things , vnlesse it bee for nature certenty it selfe ; and thus the first point is manifest . The second , that sauing faith is a particular assurance , is prooued by this , that the propertie of faith is to apprehend and apply the promise , and the thing promised , Christ with his benefits . Ioh. 1.12 . As many , saieth S. Iohn , as receiued him , to them hee gaue power to be the sonnes of god , namely to them that beleeue in his name . In these words to beleeue in Christ , and to receiue Christ , are put for one and the same thing . Nowe to receiue Christ , is to apprehend and apply him with all his benefits vnto our selues , as he is offered in the promises of the gospell . For in the sixt chapter following , first of all he sets forth himselfe not onely as a Redeemer generally , but also as the bread of life and the water of life : secondly , he sets forth his best hearers as eaters of his bodie and drinkers of his blood ; and thirdly he intends to prooue this conclusion , that to eate his bodie and to drinke his blood , and to beleeue in him , are all one . Now then if Christ be as foode , and if to eate and drinke the bodie and blood of Christ be to beleeue in him , then must there be a proportion betweene eating and beleeuing . Looke then as there can be no eating without taking or receiuing of meate , so no beleeuing in Christ without a spirituall receiuing & apprehending of him . And as the bodie hath his hand , mouth , and stomacke whereby it taketh , receiueth , and digesteth meat for the nourishment of euery part : so likewise in the soule there is a faith , which is both hand , mouth , and stomacke to apprehend , receiue , & apply Christ & all his merits for the nourishment of the soule . And Paul saith yet more plainly , that through faith we receiue the promise of the spirit . Now as the propertie of apprehending & applying of Christ belōgeth to faith , so it agreeth not to hope , loue , confidence , or any other gift or grace of God. But first by faith we must apprehend Christ , & apply him to our selues before we can haue any hope or confidence in him . And this applying seems not to be done by any affection of the will , but by a supernaturall act of the mind , which is to acknowledge , set downe , and beleeue that remission of sins , and life euerlasting by the merit of Christ , belong to vs particularly . To this which I haue said agreeth Augustine . Tract . 25. on Ioh. Why preparest thou teeth and belly : beleeue and thou hast eaten : and Tract . 50. How shall I reach my hand into heauen , that I may hold him sitting there ? Send vp thy faith , and thou laiest hold on him . And Bernard saith , homil . in Cant. 76. Where hee is thou canst not come nowe — : yet goe to followe him and seeke him — ; beleeue and thou hast found him : for to beleeue is to finde . Chrysost. on Mark. Homil. 10. Let vs beleeue and wee see Iesus present before vs. Ambr. on Luk. lib. 6. c. 8. By faith Christ is touched , by faith Christ is seene . Tertul. de resur . car . Hee must be chewed by vnderstanding , and be digested by faith . Reason II. Whatsoeuer the holy Ghost testifieth vnto vs , that we may , yea that we must certenly by faith beleeue : but the holy Ghost doeth particularly testifie vnto vs our adoption , the remission of our sinnes , and the saluation of our soules : and therefore we may and must particularly and certainly by faith beleeue the same . The first part of this reason is true , and cannot be denied of any . The second part is prooued thus : Saint Paul saith , Rom. 8.15 . Wee haue not receiued the spirit of bondage to feare : but the spirit of adoption , whereby we cry Abba , father : adding further , that the same spirit beareth witnesse with our spirits , that we are the children of God. Where the Apostle maketh two witnesses of our adoption : the spirit of God , and our spirits , that is , the conscience sanctified by the holy Ghost . The Papists to elude this reason , alleadge that the spirit of God doth indeede witnesse of our adoption , by some comfortable feelings of Gods loue and fauour , being such as are weak and oftentimes deceitfull . But by their leaues , the testimony of the spirit is more then a bare sense or feeling of Gods grace : for it is called the pledge and earnest of Gods spirit in our hearts , 2. Cor. 1.22 . and therfore it is fit to take away all occasion of doubting of our saluation : as in a bargaine the earnest is giuen betweene the parties to put all out of question . Bernard saith , that the testimonie of the spirit is a most sure testimonie . epist. 107. Reason III. That which we must pray for by Gods commandement , that we must beleeue : but euery man is to pray for the pardon of his owne sinnes , and for life euerlasting : of this there is no question : therefore hee is bound to beleeue the same . The proposition is most of all doubtfull : but it is prooued thus . In euery petition there must bee two things : a desire of the things wee aske , and a particular faith whereby we beleeue , that the thing wee aske shall be giuen vnto vs. So Christ saith , Whatsoeuer ye desire when you pray , beleeue that you shall haue it , and it shall be giuen vnto you . And S. Iohn further noteth out of this particular faith , calling it our assurance that God will giue vnto vs , whatsoeuer we aske according to his will. And hence it is , that in euery petition there must be two grounds : a commandement to warrant vs in making a petition , and a promise to assure vs of the accomplishment thereof . And vpon both these followes necessarily an application of the things which we aske to our selues . Reason IV. Whatsoeuer God commandeth in the Gospell , that a man must and can performe : but God in the Gospell commaundeth vs to beleeue the pardon of our owne sinnes , and life euerlasting : and therefore wee must beleeue thus much , and may be assured thereof . This proposition is plaine by the distinction of the commandements of the lawe , and of the Gospell . The commandements of the lawe shew vs what we must doe , but minister no power to performe the thing to be done : but the doctrine and commandements of the gospel doe otherwise : and therefore they are called spirit and life : God with the cōmandement giuing grace that the thing prescribed may be done . Now this is a commandement of the Gospell , to beleeue remission of sinnes : for it was the substance of Christs ministerie , repent & beleeue the Gospell . And that is not generally to beleeue that Christ is a Sauiour , and that the promises made in him are true ( for so the deuills beleeue with trembling : ) but it is particularly to beleeue that Christ is my Sauiour , and that the promises of saluation in Christ belong in speciall to me , as Saint Iohn saith : This is his commandement , that we beleeue in the name of Iesus Christ : nowe to beleeue in Christ is to put confidence in him : which none can do , vnles he be first assured of his loue and fauour . And therefore in as much , as wee are inioyned to put our confidence in Christ , wee are also ioyned to beleeue our reconciliation with him , which standeth in the remission of our sinnes , and our acceptation to life euerlasting . Reason V. Whereas the Papists teach , that a man may be assured of his saluation by hope : euen hence it follows , that he may be vnfallibly assured therof . For the propertie of true and liuely hope is neuer to make a man ashamed , Rom. 5.5 . And true hope followeth faith & presupposeth certaintie of faith● neither can any man truly hope for his saluation vnlesse by faith he be certenly assured thereof in some measure . The Popish doctors make exception to these reasons on this maner . First they say , it cannot be prooued that a man is as certain of his saluation by faith , as he is of the articles of the creed . I answer . First they prooue thus much , that we ought to be as certen of the one as of the other . For looke , what commandemēt we haue to beleeue the articles of our faith : the like we haue inioyning vs to beleeue the pardon of our owne sinnes , as I haue prooued . Secondly , these arguments prooue it to be the nature or essentiall propertie of faith , as certainely to assure man of his saluation , as it doeth assure him of the articles which he beleeueth . And howesoeuer commonly men doe not beleeue their saluation as vnfallible , as they doe their articles of faith : yet some speciall men doe : hauing Gods word applyed by the spirit as a sure ground of their faith , whereby they beleeue their own saluation , as they haue it for a ground of the articles of their faith . Thus certainly was Abraham assured of his owne saluation : as also the Prophets and Apostles , and the martyrs of God in all ages : whereupon without doubting they haue bin content to lay downe their liues for the name of Christ : in whome they were assured to receiue eternall happines . And there is no question , but there be many now , that by long and often experience of Gods mercy , and by the inward certificate of the holy Ghost , haue attained to full assurance of their saluation . II. Exception . Howesoeuer a man may be assured of his present estate , yet no man is certaine of his perseuerance vnto the ende . Ans. It is otherwise : for in the sixt petition , Lead vs-not into temptation , wee pray that God would not suffer vs to be wholly ouercome of the deuill in any temptation : and to this petition we haue a promise answerable , 1. Cor. 10. That God with temptation will giue an issue : and therefore howesoeuer the deuill may buffit , molest , and wound the seruants of God , yet shall he neuer be able to ouercome them . Againe , he that is once a member of Christ , can neuer be wholly cut off . And if any by sinne were wholly seuered from Christ for a time , in his recouerie he is to be baptised the second time : for baptisme is the sacrament of initiation or ingrafting into Christ. By this reason we should as often be baptized as we fal into any sinne , which is absurd . Againe S. Iohn saith , 1. Ioh. 2.19 . They went out from vs , but they were not of vs : for if they had beene of vs , they would haue continued with vs. Where he taketh it for graunted , that such as be once in Christ shall neuer wholly be seuered or fall from him . Though our communion with Christ may be lessened , yet the vnion and the bond of coniunction is neuer dissolued . III. Exception . They say , we are indeede to beleeue our saluation on Gods part : but we must needs doubt in regard of our selues ; because the promises of remission of sinnes are giuen vpon condition of mans faith and repentance . Now we cannot ( say they ) be assured that we haue true faith and repentance , because we may lie in secret sinnes ; and so want that indeed , which we suppose our selues to haue . Ans. I say again , he that doth truly repent and beleeue , doth by Gods grace know that he doth repent and beleeue : for els Paul would neuer haue said , Prooue your selues whither you be in the faith or not : and the same Apostle saith , 2. Cor. 12. We haue not receiued the spirit of the world , but the spirit which is of God , that we might know the things which are giuen of God : which things are not onely life euerlasting , but iustification , sanctification , and such like . And as for secret sinnes , they cannot make our repentance voide : for he that truly repenteth of his knowne sinnes , repenteth also of such as be vnknowne , and receiueth the pardon of them all . God requireth not an expresse or speciall repentance of vnknowne sinnes : but accepts it as sufficient , if we repent of them generally : as Dauid saith , Psal. 19. Who knowes the errours of this life : forgiue me my secret sinnes . And whereas they adde that faith and repentance must be sufficient . I answer , that the sufficiencie of our faith and repentance , stands in the truth and not in the measure or perfection thereof ; and the truth of both where they are , is certenly discerned . Reason VI. The iudgement of the auncient Church . a August . Of an euill seruant thou art made a good child : therefore presume not of thine owne doing , but of the grace of Christ : it is not arrogancie but faith : to acknowledge what thou hast receiued , is not pride but deuotion . And , b Let no man aske an other man , but returne to his owne heart : if he finde charitie there , he hath securitie for his passage from life to death . Hilar. on Matth. 5. The kingdome of heauen which our Lord professed to be in himselfe , his will is that it must be hoped for without any doubtfulnesse of vncertaine will. Otherwise there is no iustification by faith , if faith is selfe be made doubtfull . Bernard in his epist. 107. Who is the iust man but he that beeing loued of God , loues him againe : which comes not to passe but by the spirit reuealing by Faith the eternall purpose of God of his saluation to come . Which reuelation is nothing else but the infusion of spirituall grace : by which , when the deedes of the flesh are mortified the man is prepared to the kingdome of heauen — . Togither receiuing in one spirit that whereby he may presume that he is loued and also loue againe — . To conclude , the Papists haue no great cause to dissent from vs in this point . For they teach and professe , that they doe by a speciall faith beleeue their owne saluation certenly and vnfallibly in respect of God , that promiseth . Now the thing which hindreth them is their owne in disposition and vnworthines ( as they say ) which keepes them from beeing certen otherwise then in a likely hope . But this hindrance is easily remooued , if men will iudge indifferently . For first of all , in regard of our selues and our disposition we can not be certen at all , but must despaire of saluation euen to the very death . We cannot be sufficiently disposed so long as we liue in this world , but must alwaies say with Iacob , I am lesse then all thy mercies , Gen. 32. and with Dauid , Enter not into iudgement with thy seruant , O Lord , for none liuing shall be iustified in thy sight : and with the Centurion , Lord , I am not worthie that thou shouldest come vnder my roofe , Matth. 8. Secondly God in making promise of saluation respects not mens worthines . For he chose vs to life euerlasting when we were not : he redeemed vs from death beeing enemies : and intitles vs to the promise of saluation , if we acknowledge our selues to be ●inners , Matth. 9. if we labour and trauaile vnder the burden of them , Matth. II. if we hunger and thirst after grace , Ioh. 7.37 . And these things we may certenly and sensibly perceiue in our selues : and when we finde them in vs , though our vnworthines be exceeding great , it should not hinder our assurance . For God makes manifest his power in our weaknes , 2. Cor. 12. and he wil not breake the bruised reed , nor quench the smoking flaxe , Isa. 42. Thirdly if a man loue God for his mercies sake , and haue a true hope of saluation by Christ , he is in Christ and hath fellowshippe with him : and he that is in Christ , hath all his vnworthines and wants laide on Christ , and they are couered and pardoned in his death : and in respect of our selues thus considered as we are in Christ , we haue no cause to wauer , but to be certen of our saluation , and that in regard of our selues . The fourth point : touching the iustification of a sinner . That we may see how farre we are to agree with them and where to differ , first I will set downe the doctrine on both parts , and secondly the maine differences wherein we are to stand against them , euen to death . Our doctrine touching the iustificatiō of a sinner , I propound in 4 rules . Rule I. That , iustification is an action of God , whereby he absolueth a sinner , & accepteth him to life euerlasting for the righteousnes & merit of Christ. Rule II. That , iustification stands in two things : first in the remission of sinnes by the merit of Christ his death : secondly in the imputation of Christ his righteousnes ; which is an other action of God whereby he accounteth & esteemeth that righteousnes which is in Christ , as the righteousnes of that sinner which beleeueth in him . By Christ his righteousnes we are to vnderstand two things : first his sufferings specially in his death and passion , secondly his obedience in fulfilling the law : both which go togither : for Christ in suffering obeied , and obeying suffered . And the very shedding of his blood to which our saluation is ascribed , must not onely be considered as it is passiue , that is a suffering , but also as it is actiue , that is , an obedience , in which he shewed his exceeding loue both to his father and vs , and thus fulfilled the law for vs. This point if some had well thought on , they would not haue placed all iustification in remission of sinnes as they doe . Rule III. That , iustification is from Gods meere mercie and grace , procured onely by the merit of Christ. Rule IV. That , man is iustified by faith alone ; because faith is that alone instrument created in the heart by the holy Ghost , whereby a sinner laieth hold of Christ his righteousnes , and applieth the same vnto himselfe . There is neither hope , nor loue , nor any other grace of God within man , that can doe this but faith alone . The doctrine of the Romane Church touching the iustification of a sinner is on this manner . I. They hold that before iustification there goes a preparation thereunto : which is an action wrought partly by the holy Ghost , and partly by the power of naturall freewill , whereby a man disposeth himselfe to his owne future iustification . In the preparation they consider the ground of iustification , and things proceeding from it . The ground is faith , which they define to be a generall knowledge , whereby we vnderstand and beleeue that the doctrine of the word of God is true . Things proceeding from this faith are these ; a sight of our sinnes , a feare of hell , hope of saluation , loue of God , repentance , & such like : all which , when men haue attained , they are then fully disposed ( as they say ) to their iustification . This preparation beeing made , then comes iustification it selfe ● which is an action of God , whereby he maketh a man righteous . It hath two parts : the first , and the second . The first is , when a sinner of an euill man is made a good man. And to effect this , two things are required : first the pardon of sinne , which is one part of the first iustification : secondly the infusion of inward righteousnes , whereby the heart is purged and sanctified : and this habite of righteousnes stand specially in hope and charitie . After the first iustification , followeth the second ; which is , when a man of a good or iust man is made better and more iust : and this , say they , may proceede from workes of grace ; because he which is righteous by the first iustification , can bring forth good workes : by the merit wherof , he is able to make himselfe more iust and righteous : and yet they graunt that the first iustification commeth onely of Gods mercie by the merit of Christ. I. Our consent and difference . Now let vs come to the points of difference betweene vs and them touching iustification . The first maine difference is in the matter thereof , which shall be seene by the answer both of Protestant and Papist to this one question . What is the very thing , that causeth a man to stand righteous before God , and to be accepted to life euerlasting : we answer , Nothing but the righteousnes of Christ , which consisteth partly in his sufferings , and partly in his actiue obedience in fulfilling the rigour of the law . And here let vs consider , how neere the Papists come to this answer , and wherein they dissent . Consent I. They graunt , that in iustification sinne is pardoned by the merits of Christ , and that none can be iustified without remission of sinnes : and that is well . II. They graunt , that the righteousnes whereby a man is made righteous before God , commeth from Christ , and from Christ alone . III. The most learned among them say , that Christ his satisfaction , and the merit of his death is imputed to euery sinner that doth beleeue , for a his satisfaction before God : and hitherto we agree . The very point of difference is this ; we hold that the satisfaction made by Christ in his death , and obedience to the law , is imputed to vs and becomes our righteousnesse . They say , it is our satisfaction and not our righteousnesse whereby we stand righteous before God : because it is inherent in the person of Christ as in a subiect . Now the answer of the Papist to the former question is on this manner : The thing ( saith he ) that maketh vs righteous before God , and causeth vs to be accepted to life euerlasting , is remission of sinnes , and the habite of inward righteousnes , or charitie with the fruits thereof . We condiscend and graunt that the habite of righteousnes , which we call sanctification , is an excellent gift of God , and hath his reward of God ; and is the matter of our iustification before man : because it serueth to declare vs to be reconciled to God , and to be iustified ; yet we denie it to be the thing , which maketh vs of sinners to become righteous or iust before God. And this is the first point of our disagreement in the matter of iustification : which must be marked ; because if there were no more points of difference betweene vs , this one alone were sufficient to keepe vs from vniting of our religions : for hereby the Church of Rome doth rase the very foundation . Now let vs see by what reasons we iustifie our doctrine : and secondly answer the contrarie obiections . Our reasons . Reason I. That very thing which must ●e our righteousnes before God , must satisfie the iustice of the law , which saith , doe these things and thou shalt liue . Now there is nothing can satisfie the iustice of the law but the righteousnes obedience of Christ for vs. If any alleadge ciuill iustice , it is nothing : for Christ saith , Except your righteousnes exceede the righteousnes of the Scribes and Pharises , you can not enter into the kingdome of heauen . What ? shall we say that workes doe make vs iust ? that cannot be : for all mens workes are defectiue in respect of the iustice of the law . Shall we say our sanctification , whereby we are renewed to the image of God in righteousnes and true holines ? that also is imperfect and can not satisfie Gods iustice required in the law : as Isai hath said of himselfe and the people , Al our righteousnes is as a menstruous cloth . To haue a cleere conscience before God is a principall part of inward righteousnes : and of it Paul in his owne person saith thus , I am priuie to nothing by my selfe , yet am I not iustified thereby , 2. Cor. 4.4 . Therefore nothing can procure vnto vs an absolution and acceptance to life euerlasting , but Christs imputed righteousnes . And this will appeare , if we doe consider , how we must come one day before Gods iudgement seat , there to be iudged in the rigour of iustice : for when we must bring some thing that may counteruaile the iustice of God ; not hauing onely acceptation in mercie , but also approbation in iustice : God beeing not onely mercifull , but also a iust iudge . II. Reason 2. Cor. 5.21 . He which knew no sinne , was made sinne for vs , that we might be made the righteousnes of God which is in him . Whence I reason thus : As Christ was made sinne for vs , so are we made the righteousnes of God in him : but Christ was made sinne , or , a sinner by imputation of our sinnes , he beeing in himselfe most holy : therefore a sinner is made righteous before God , in that Christs righteousnesse is imputed and applied vnto him . Now if any shall say , that man is iustified by righteousnes infused : then by like reason , I say Christ was made sinne for vs by infusion of sinne , which to say is blasphemie . And the exposition of this place by Saint Hierome is not to be despised . Christ ( saith he ) beeing offered for our sinnes , tooke the name of sinne that we might be made the righteousnes of God in him , Not ours nor in vs. If this righteousnesse of God be neither ours nor in vs , then it can be no inherent righteousnesse , but must needes be righteousnesse imputed . And Chrysostome on this place saith , It is called Gods righteousnesse , because it is not of workes , and because it must be without all staine or want : and this cannot be inherent righteousnes . Anselme saith , He is made sinne as we are made iustice : not ours but Gods : not in vs but in him : as he is made sinne not his owne but ours : not in himselfe , but in vs. Reason III. Rom. 5.19 . As by one mans disobedience many were made sinners : so by the obedience of one , shall many be made righteous : marke here is a comparison betweene the first and second Adam . And hence I reason thus . As by the disobedience of the first Adam men were made sinners : so by the obedience of the second Adam , are we made righteous . Now we are not onely made sinners by propagation of naturall corruption , but by imputation . For Adams first sinne was the eating of the forbidden fruit : which very act is no personall offence , but is imputed to all his posteritie , in whō we haue all sinned . The a Fathers call this very sinne Adams hand-writing , making vs debters vnto God. And therefore in like manner the obedience of Christ is made the righteousnes of euery beleeuer , not by infusion but by imputation . IV. Reason . A satisfaction made for the want of that iustice or obedience which the law requires at our hands , is accepted of God as the iustice it selfe . But Christs obedience is a satisfaction made for the want of that iustice or obedience which the law requires , as the Papists themselues auouch . Therfore this satisfaction is our iustice . And me thinkes , the Papists vpon this consideration haue little cause to dissent from vs. For if they make Christs obedience their satisfaction , why should they not fully close hands with vs , and make it their iustice also . V. Reason . The consent of the ancient Church . Bernard saith , epist. 190. The iustice of an other is a assigned vnto man , who wanted his owne : man was indebted and man made paiment . The satisfaction of one is imputed to all . And , why may not iustice be from an other , as well as guiltines is from an other . And in Cant. serm . 25. It sufficeth me , for all righteousnes to haue him alone mercifull to me , against whome I haue sinned . And , Not to sinne is Gods iustice , mans iustice is the mercifulnes of God. And serm . 61. Shall I sing mine owne righteousnes , Lord I will remember thy righteousnes alone : for it is mine also : in that euen thou art made vnto me righteousnes of God. What , shall I feare least that one be not sufficient for vs both ? it is not a short cloke that cannot couer two : it will couer both thee and me largely beeing both a large and eternall iustice . August . on Psal. 22. He praieth for our faults , and hath made our faults his faults , that he might make his iustice our iustice . Obiections of Papists . Obiections of the Papists proouing inherent righteousnesse to be in the matter of our iustice before God , are these . I. Obiect . It is absurd , that one man should be made righteous by the righteousnes of an other : for it is as much as if one man were made wise by the wisdome of an other . Ans. It is true , that no man can be made righteous by the personall righteousnes of an other , because it pertaines onely to one man. And because the wisdome that is in one man , is his altogether wholly , it can not be the wisdome of an other : no more then the health and life of one bodie , can be the health of an other . But it is otherwise with the righteousnes of Christ : it is his indeede , because it is inherent in him as in a subiect : it is not his alone , but his and ours together by the tenour of the Couenant of grace . Christ as he is a Mediatour is giuen to euery beleeuer as really and truly , as land is giuen from man to man : and with him are giuen all things that concerne saluation ; they beeing made ours by Gods free gift : among which , is Christ his righteousnes . By it therefore , as beeing a thing of our owne , we may be iustified before God , and accepted to life euerlasting . II. Obiect . If a sinner be iustified by Christ his righteousnes , then euery beleeuer shall be as righteous as Christ : and that can not be . Ans. The proposition is false : for Christ his righteousnes is not applied to vs according as it is in Christ ; neither according to the same measure , nor the same maner . For his obedience in fulfilling the law , is aboue Adams righteousnes , yea aboue the righteousnes of all Angels . For they were all but creatures , & their obedience the obedience of creatures : but Christ his obedience is the obedience or righteousnes of god : so tearmed Rom. 1.17 , 18. 2. Cor. 5.21 . not only because god accepted of it , but because it was in that person which is very God. When Christ obeied , God obeyed : and when he suffered , God suffered : not because the godhead suffered or performed any obedience , but because the person which according to one nature is God , performed obedience and suffered . And by this meanes his righteousnesse is of infinite value , price , merit , and efficacie . Hence also it commeth to passe , that this obedience of Christ serueth not onely for the iustifying of some one person ( as a Adams did ) but of all and euery one of the Elect : yea it is sufficient to iustifie many thousand worldes . Now to come to the point , this righteousnes that is in Christ , in this largenesse and measure ; is pertaining to vs in a more narrow skantling : because it is onely receiued by faith b so farreforth , as it serueth to iustifie any particular beleeuer . But they vrge the reason further , saying : If Christ his righteousnes be the righteousnes of euery beleeuer , then euery man shauld be a Sauiour ; which is absurb . Answ. I answer as before , and yet more plainely thus : Christ his righteousnesse is imputed to the person of this or that man , not as it is the price of redemption for all mankind , but as it is the price of redemption for one particular man : as for example , Christ his righteousnes is imputed to Peter , not as it is the price of redemption for all , but as it is the price of redemption for Peter . And therefore Christ his righteousnesse , is not applyed to any one sinner in that largenes and measure , in which it is in the person of Christ : but onely so farforth as it serueth to satisfie the law for the said sinner , and to make his person accepted of God as righteous , and no further . III. Obiect . If we be made righteous by Christ his righteousnes truly , then Christ is a sinner truly by our sinnes : but Christ is not indeed a sinner by our sinnes . Ans. We may with reuerence to his maiestie in good manner say , that Christ was a sinner , and that truly : not by any infusion of sinne into his most holy person , but because our sinnes were laide on him : thus saith the holy Ghost , he which knew no sinne was made sinne for vs , and he was counted with sinners , Isa. 53. 12. yet so , as euen then in himselfe he was without blot , yea more holy then all men and angels . On this manner saide Chrysostome , 2. Cor. 3. God permitted Christ to be condemned as a sinner . Againe , He made the iust one to be a sinner , that he might make sinners iust . IV. Obiect . If a man be made righteous by imputation , then God iudgeth sinners to be righteous : but God iudgeth no sinner to be righteous , for it is abomination to the Lord. Ans. When God iustifieth a sinner by Christ his righteousnes , at the same time , he ceaseth in regard of guiltines to be a sinner : and to whome God imputeth righteousnes , them he sanctifieth at the very same instant by his holy Spirit : giuing also vnto originall corruption his deadly wound . V. Obiect . That which Adam neuer lost , was neuer giuen by Christ : but he neuer lost imputed righteousnes : therefore it was neuer giuen vnto him . Ans. The proposition is not true : for sauing faith , that was neuer lost by Adam , is giuen to vs in Christ : and Adam neuer had this priuiledge , that after the first grace should follow the a second : and therefore being left to himselfe , he fell from God : and yet this mercie is vouchsafed to all beleeuers , that after their first conuersion God will still confirme them with new grace : and by this meanes , they perseuere vnto the ende . And whereas they say , that Adam had not imputed righteousnes : I answer , that he had the same for substance , though not for the manner of applying by imputation . VI. Obiect . Iustification is eternall : but the imputation of Christ his righteousnes is not eternall , for it ceaseth in the end of this life : therfore it is not that which iustifieth a sinner . Ans. The imputation of Christs righteousnes is euerlasting : for he that is esteemed righteous in this life by Christ his righteousnes , is accepted as righteous for euer ; and the remission of sinnes graunted in this life , is for euer continued . And though sanctification be perfect in the world to come , yet shall it not iustifie : for we must conceiue it no otherwise after this life , but as a fruit springing from the imputed righteousnes of Christ , without which it could not be . And a good childe will not cast away the first garment , because his father giues him a second . And what if inward righteousnes be perfect in the ende of this life , shall we therefore make it the matter of our iustification ? God forbid . For the righteousnes whereby sinners are iustified , must be had in the time of this life , before the pangs of death . II. Difference about the manner of iustification . All , both Papists and Protestants agree , that a sinner is iustified by faith . This agreement is onely in word , and the difference betweene vs is great indeede . And it may be reduced to these three heads . First , the Papist saying that a man is iustified by faith : vnderstandeth a generall or a Catholike faith , whereby a man beleeueth the articles of religion to be true . But we holde that the faith which iustifieth , is a particular faith whereby we apply to our selues the promises of righteousnes and life euerlasting by Christ. And that our opinion is the trueth , I haue prooued before : but I wil adde a reason or twaine . I. Reason . The faith whereby we liue , is that faith whereby we are iustified : but the faith whereby we liue spiritually , is a particular faith whereby we apply Christ vnto our selues , as Paul saith , Gal. 2.20 . I liue , that is , spiritually , by the faith of the sonne of God , which faith he sheweth to bee a particular faith in Christ , in the very wordes following , who hath loued me and giuen himselfe for me particularly : and in this manner of beleeuing Paul was and is an example to all that are to be saued . 1. Tim. 1.16 . and Phil. 3.15 . II. Reason . That which we are to aske of God in praier , we must beleeue it shal be giuen vs , as we aske it : but in praier we are to aske the pardon of our owne sinnes , and the merit of Christs righteousnes for our selues : therfore we must beleeue the same particularly . The proposition is a rule of Gods word , requiring that in euery petition wee bring a particular faith , whereby wee beleeue , that the thing lawfully asked , shall be giuen accordingly . Matth. 11.24 . The minor is also euident , neither can it be denied : for we are taught by Christ himselfe to pray on this manner , Forgiue vs our debts : and to it we say , Amen , that is , that our petitions shall without doubt be graunted vnto vs. Aug. serm . de Temp. 182. And here note , that the Church of Rome in the doctrine of iustification by faith cuts off the principall part and propertie thereof . For in iustifying faith two things are required : first Knowledge reuealed in the word touching the meanes of saluation : secondly an Applying of things knowne vnto our selues , which some call affiance . Nowe the first they acknowledge , but the second , which is the very substance and principall part thereof , they denie . III. Reason . The iudgement of the auncient Church . a August . I demande nowe , doest thou beleeue in Christ , O sinner ? Thou saiest , I beleeue . What beleeuest thou ? that all thy sinnes may freely be pardoned in him . Thou hast that which thou beleeuest . b Bernard . The Apostle thinketh that a man is iustified freely by faith . If thou beleeuest that thy sinnes cannot bee remitted but by him alone against whome they were committed : but goe further and beleeue this too , that by him thy sinnes are forgiuen thee . This is the testimonie which the holy Ghost giueth in the heart : saying , thy sinnes are forgiuen thee . Cyprian . c God promiseth thee immortalitie , when thou goest out of this world , and doest thou doubt ? This is indeed not to know God , and this is for a member of the Church in the house of faith not to haue faith . If wee beleeue in Christ , let vs beleeue his wordes and promises , and wee shall neuer die , and shall come to Christ with ioyfull securitie with him to raigne for euer . The II. difference touching faith in the act of iustification , is this . The Papist saith , we are iustified by faith , because it disposeth a sinner to his iustification after this manner : By faith ( saith he ) the mind of man is inlightened in the knowledge of the lawe and gospell : knowledge stirs vp a feare of hell with a consideration of the promise of happines , as also the loue & feare of God , & hope of life eternall . Now when the heart is thus prepared , God infuseth the habit of charitie & other vertues , wherby a sinner is iustified before god . We say otherwise , that faith iustifieth because it is a supernaturall Instrument created by God in the heart of man at his conuersion , whereby he apprehendeth and receiueth Christs righteousnes for his iustification . In this their doctrine is a twofold error : I. that they make faith which iustifieth , to goe before iustification it selfe , both ●or order of nature , as also for time : whereas by the worde of God , at the very instant , when any man beleeueth first , he is then iustified and sanctified . For he that beleeueth , eateth and drinketh the bodie and blood of Christ , and is alreadie passed from death to life . Ioh. 6.54 . The second is , that faith beeing nothing else with them but an illumination of the minde , stirreth vp the will : which beeing mooued & helped , causeth in the heart many spirituall motions : and thereby disposeth man to his future iustification . But this indeed is as much as if we should say , that dead men onely helped , can prepare themselues to their future resurrection . For we are all by nature dead in sinne , and therefore must not onely be inlightened in mind , but also renued in will , before we can so much as wil or desire that which is good . Nowe we ( as I haue said ) teach otherwise : that faith iustifieth as it is an instrument to apprehend and apply Christ with his obedience ; which is the matter of our iustification . This is the trueth , I prooue it thus . In the couenant of grace two things must be considered : the substance thereof , and the condition . The substance of the couenant is , that righteousnes and life euerlasting , is giuen to Gods Church and people by Christ. The condition is , that we for our parts , are by faith to receiue the foresaid benefits : and this condition is by grace as well as the substance . Now then , that we may attaine to saluation by Christ , he must be giuen vnto vs really , as he is propounded in the tenour of the foresaid couenant . And for the giuing of Christ , God hath appointed speciall ordinances , as the preaching of the word , and the administration o●●●e Sacraments . The word preached is the power of God to saluation to euery one that beleeues : and the end of the sacraments is to communicate Christ with all his benefits to them that come to be partakers thereof : as is most plainely to be seene in the supper of the Lord , in which the giuing of bread and wine to the seuerall communicants , is a pledge and signe of Gods particular giuing of Christs bodie and blood with all his merits , vnto them . And this giuing on Gods part cannot be effectuall without receiuing on our parts : and therfore faith must needes be an instrument or hand to receiue that which God giueth , that we may find comfort by this giuing . The III. difference concerning faith is this : the Papist saith , that a man is iustified by faith : yet not by faith alone , but also by other vertues , as hope , loue , the feare of God , &c. The reasons which are brought to maintaine their opinion are of no moment . I. Reason . Luke 7.47 . Many sinnes are forgiuen her , a because shee loued much . Whence they gather that the woman here spoken of , was iustified and had the pardon of sinnes by loue . Ans. In this text , loue is not made an impulsiue cause to mooue God to pardon her sinnes , but onely a figne to shew and manifest that God had alreadie pardoned them . Like to this is the place of Iohn who saith , 1. Ioh. 3. 14. We are translated from death to life , because wee loue the brethrē : where loue is no cause of the chāge , but a signe & consequent therof . II. Reason . Gal. 5.6 . Neither circumcision , nor vncircumeision auaileth any thing , but faith that worketh by loue . Hence they gather that faith doeth iustifie togither with loue . Ans. The propertie of true faith is , to apprehend and receiue something vnto it selfe : and loue , that goes alwaies with faith , as a fruite and an vnseparable companion thereof , is of another nature . For it doeth not receiue in , but as it were giue out it selfe in all the duties of the first and second table towards God and man : and this thing faith by it selfe cannot doe : and therefore Paul saieth , that faith worketh by loue . The hand hath a propertie to reach out it selfe , to lay hold of any thing , and to rec●●ue a gift : but the hand hath no propertie to cut a peece of wood of it selfe , without saw or knife , or some like instrument : & yet by help of thē , it can either deuide or cut . Euen so it is the nature of faith , to goe out of it selfe & to receiue Christ into the heart : as for the duties of the first and second table , faith cannot of it selfe bring them forth ; no more then the hand can deuide or cut : yet ioyne loue to faith , & then can it practise duties commended concerning God and man. And this I take to be the meaning of this text , which speaketh not of iustification by faith , but onely of the practice of common duties , which faith putteth in execution by the helpe of loue . III. Reason . Faith is neuer alone , therefore it doth not iustifie alone . Ans. The reason is naught , and they might as well dispute thus . The eie is neuer alone from the head , and therefore it seeth not alone : which is absurd . And though in regard of substance the eie be neuer alone , yet in regard of seeing , it is alone : and so though faith subsist not without loue and hope and other graces of god , yet in regard of the act of iustification it is alone without thē al. IV. Reason . If faith alone doe iustifie , then we are saued by faith alone : but we are not saued by faith alone ; and therefore not iustified by faith alone . Ans. The proposition is false : for more things are requisite to the maine ende then to the subordinate meanes . And the assumption is false : for wee are saued by faith alone , if we speake of faith as it is an instrument apprehending Christ for our saluation . V. Reason . We are saued by hope : therefore not by faith alone . Ans. Wee are saued by hope , not because it is any cause of our saluation . Pauls meaning is onely this : that we haue not saluation as yet in possession , but waite patiently for it , in time to come to be possessed of vs , expecting the time of our full deliuerance : that is all , that can iustly be gathered hence . Nowe the doctrine which we teach on the contrarie is , That a sinner is iustified before God by faith : yea , by faith alone . The meaning is , that nothing within man , and nothing that man can do either by nature or by grace concurreth to the act of iustification before God , as any cause thereof , either efficient , material , formal , or final , but faith alone : all other gifts & graces , as hope , loue , the feare of God , are necessarie to saluation , as signes thereof , & cōsequents of faith . Nothing in mā cōcurs as any cause to this work but by faith alone . And faith it selfe is no principall but onely an instrumentall cause whereby we receiue , apprehend , and apply Christ and his righteousnesse for our iustificatiō . Reason I. Ioh. 3.14,15 . As Moses lift vp the serpent in the wildernesse , so must the sonne of man be lift vp : that whosoeuer beleeueth in him shall not perish but haue euerlasting life . In these words Christ makes a comparison on this maner : when any one of the Israelites were stung to death by fierie serpents : his cure was not by any phisicke surgerie , but onely by the casting of his eies vp to the brasen serpent , which Moses had erected by Gods commandement : euen so in the cure of our soules , when we are stung to death by sinne , there is nothing required within vs for our recouery , but onely that we cast vp and fixe the eye of our faith on Christ and his righteousnes . Reason II. The exclusiue formes of speech vsed in scripture prooue thus much . We are iustified freely , not of the lawe , not by the lawe , without the lawe , without workes , not of workes , not according to workes , not of vs , not by the workes of the lawe but by faith . Gal. 2.16 . All boasting excluded , onely beleeue . Luk. 8.50 . These distinctions , whereby workes and the lawe are excluded in the work● of iustification , doe include thus much : that faith alone doth iustifie . Reason III. Very reason may teach thus much : for no gift in man is apt & fit as a spirituall hand to receiue & apply Christ and his righteousnes vnto a sinner , but faith . Indeede loue , hope , the feare of God , and repentance , haue their seuerall vses in men , but none serue for this ende to apprehend Christ and his merits ; none of them all haue this receiuing propertie : and therefore there is nothing in man , that iustifieth as a cause but faith alone . Reason IV. The iudgement of the auncient Church . Ambr. on Rom. 4. They are blessed to whome without any labour or worke done , iniquities are remitted and sinne couered : no workes or repentance required of them , but onely that they beleeue . And cap. 3. Neither working any thing , nor requiting the like , are they iustified by faith alone through the gift of God. And 1. Cor. 1. this is appointed of God that whosoeuer beleeueth in Christ shall be saued without any worke by faith alone , freely receiuing remission of sinnes . a Augustine , There is one propitiation for all sinnes , to beleeue in Christ. Hesyc . on Leuit. lib. 1. c. 2. Grace which is of mercy is apprehended by faith alone and not of workes . Bernard . b Whosoeuer is pricked for his sinnes and thirsteth after righteousnes , let him beleeue in thee , who iustifieth the sinner , and beeing iustified by Faith alone , he shall haue peace with God. Chrysost. on Gal. 3. They said , he which resteth on faith alone● is accursed : but Paul sheweth , that he is blessed which resteth on faith alone . Basil. de Humil. Let man acknowledge himselfe to want true iustice , and that he is iustified onely by faith in Christ. Origen . on c. 3. Rom. Wee thinke that a man is iustified by faith without the workes of the lawe : and he saith iustification by faith alone sufficeth , so as a man onely beleeuing may be iustified . And , therefore it lieth vpon vs — , to search who was iustified by faith without works . And for an exāple , I thinke vpon the theife who beeing crucified with Christ , cried vnto him , Lord remember me when thou cōmest into thy kingdome : and there is no other good worke of his mentioned in the Gospell : but for this alone faith , Iesus saith vnto him , This night thou shalt be with me in paradise . III. Difference . The third difference about iustification is concerning this point , namely , how farreforth good workes are required thereto . The doctrine of the Church of Rome is , that there be two kinds of iustification : the first and the second , as I haue said . The first is , when one of an euill man is made a good man : and in this , workes are wholly excluded , it beeing wholly of grace . The second is , when a man of a iust man is made more iust . And this they will haue to proceede from workes of grace : for ( say they ) as a man when he is once borne can by eating and drinking make himselfe a bigger man , though he could not at the first make himselfe a man : euen so , a sinner hauing his first iustification , may afterward by grace make himselfe more iust . Therefore they hold these two things : I. that good works are meritorious causes of the second iustification , which they tearme Actual : II. that good works are means to increase the first iustificatiō , which they cal habitual . Now let vs see how farforth we must ioyne with them in this point . Our consent therefore stands in three conclusions . I. That good workes done by them that are iustified doe please God , and are approoued of him , and therefore haue a reward . II. Good workes are necessarie to saluation two waies : first , not as causes thereof , either conuersant , adiuvant , or procreant : but onely as consequents of faith : in that they are inseparable companions and fruits of that faith , which is indeede necessarie to saluation . Secondly they are as necessarie as markes in a way , and as the way it selfe directing vs vnto eternall life . III. We hold and beleeue , that the righteous man , is in some sort iustified by works : for so the holy Ghost speaketh plainely and truly , Iam. 2.21 . That Abraham was iustified by workes . Thus farre we ioyne with them : and the very difference is this . They say , we are iustified by workes , as by causes thereof : we say , that we are iustified by workes as by signes and fruits of our iustification before God , and no otherwise : and in this sense must the place of S. Iames be vnderstood , that Abraham was iustified , that is , declared and made manifest to be iust indeed by his obedience , and that euen before God. Now that our doctrine is the truth , it will appeare by reasons on both parts . Our reasons . I. Rom. 3.28 . We conclude that a man is iustified by faith without the workes of the law . Some answer , that ceremoniall workes be excluded here : some , that morall works : some , works going before faith . But let them deuise what they can for themselues , the truth is , that Paul excludeth all works whatsoeuer , as by the very text will appeare . For v. 24. he saith , We are iustified freely by his grace : that is , by the meere gift of God : giuing vs to vnderstand , that a sinner in his iustification is meerely passiue , that is , doing nothing on his part whereby God should accept him to life euerlasting . And v. 27. he saith , iustification by faith excludeth all boasting : and therefore all kind of works are thereby excluded ; and specially such as are most of all the matter of boasting , that is , good workes . For if a sinner , after that he is iustified by the merit of Christ , were iustified more by his owne workes , then might he haue some matter of boasting in himselfe . And that we may not doubt of Pauls meaning , consider and read Eph. 2.8,9 . By grace ( saith he ) you are saued t●rough faith : and that not of your selues , it is the gift of God : not of workes least any man should boast himselfe . Here Paul excludes all and euery worke , and directly workes of grace themselues as appeares by the reason following : For we are his workemanshippe created in Christ Iesus vnto good workes : which God hath ordained that we● should walke in them . Nowe let the Papists tell me , what bee the workes which God hath prepared for men to walke in , and to which they are regenerate , vnlesse they bee the most excellent workes of grace , and let them marke howe Paul excludes them wholly from the worke of iustification and saluation . II. Gal. 5.3 . If ye be circumcised , ye are bound to the whole lawe , and ye are abolished from Christ. Here Paul disputeth against such men as would bee saued partly by Christ , and partly by the workes of the lawe : hence I reason thus . If a man will be iustified by workes , he is bound to fulfill the whole lawe , according to the rigour thereof : that is Pauls ground . I nowe assume : no man can fullfill the lawe according to the rigour thereof : for the liues and workes of most righteous men are imperfect , and stained with sinne : and therefore they are taught euery day , to say on this manner : forgiue vs our debts . Againe our knowledge is imperfect , and therefore our faith , repentance , and sanctifi●atiō is answerable . And lastly , the regenerate man is partly flesh and partly spirit : and therefore his best workes are partly from the flesh , and in part onely spirituall . Thus then for any man to bee bound to the rigour of the whole lawe , is as much as if he were bound to his owne damnation . III. Election to saluation is of grace without workes ; therefore the iustification of a sinner is of grace alone without workes . For it is a certen rule , that the cause of a cause is the cause of a thing caused . Now grace without workes is the cause of election , which election is the cause of our iustification : & therfore grace without workes is the cause of our iustification . IV. A man must first be fully iustified before he can doe a good worke : for the person must first please God before his works can please him . But the person of a sinner cannot please God till he be perfectly iustified : and therefore till hee be iustified , he cannot doe so much as one good worke . And thus good workes cannot be any meritorious causes of iustification , after which they are both for time , and order of nature . In a word , whereas they make two distinct iustifications : we acknowledge that there be degrees of sanctification , yet so as iustification is onely one , standing in remission of sinnes and Gods acceptation of vs to life euerlasting by Christ : and this iustification hath no degrees but is perfect at the very first . Obiections of Papists . Psal. 7.8 . Iudge me according to my righteousnesse . Hence they reason thus , if Dauid be iudged according to his righteousnes then may he be iustified therby : but Dauid desires to be iudged according to his righteousnes : and therefore he was iustified thereby . Ans. There be two kindes of righteousnesse , one of the person , the other of the cause or action . The righteousnes of a mans person , is whereby it is accepted into the fauour of God into life eternall . The ●ighteousnes of the action or cause is , when the action or cause is iudged of God to be good and iust . Nowe Dauid in this psalme , speaketh onely of the righteousnesse of the action , or innocency of his cause , in that he was falsely charged to haue sought the kingdome . In like manner it is said of Phineas , Psal. 166.31 . that his fact in killing Zimri and Cosbie , was imputed to him for righteousnes : not because it was a satisfaction to the lawe , the rigour whereof could not be fulfilled in that one worke ; but because God accepted of it as a iust worke , and as a token of his righteousnes and zeale for Gods glorie . II. Obiect . The Scripture saith in sundrie places , that men are blessed which doe good workes . Psal. 119.1 . Blessed is the man that is vpright in heart , & walketh in the lawe of the Lord. Ans. The man is blessed that indeauoureth to keep Gods commandements . Yet is he not blessed simply , because hee doth so ; but because he is in Christ , by whome he doeth so : and his obedience to the lawe of God is a signe thereof . III. Obiect . When man confesseth his sinnes and humbleth himselfe by praier and fasting , Gods wrath is pacified and staied : therefore praier and fasting are causes of iustification before God. Answ. Indeede men that truely humble themselues by praier and fasting , doe appease the wrath of God : yet not properly by these actions , but by their faith expressed and testified in thē , whereby they apprehend that which appeaseth Gods wrath , euen the merits of Christ , in whome the Father is well pleased : and for whose sake alone he is well pleased with vs. IV. Obiect . Sundrie persons in Scripture are commended for perfection● as Noe , and Abraham , Zacharie , and Elizabeth : and Christ biddeth vs all bee perfect : and where there is any perfection of workes , there also workes may iustifie . Ans. There be two kinds of perfection : perfection in parts , and perfection in degrees . Perfection in part is , when being regenerate , and hauing the seedes of all necessarie vertues , wee indeauour accordingly to obey God , not in some few , but in all and euery part of the law : as Iosias turned vnto God according to all the law of Moses . Perfection in degrees is , when a man keepeth euery commandement of God , and that according to the rigour thereof , in the very highest degree . Nowe then whereas we are commanded to be perfected , and haue examples of the same perfection in scripture : both commandements and examples must be vnderstood of perfection in parts , and not of perfection in degrees , which cā●ot be attained vnto in this life ; though we for our parts , must daily striue to come as neere vnto it , as possibly we can . V. Obiect . 2. Cor. 4. 17. Our momentany afflictions worke vnto vs a greater meas●re of glorie : nowe if afflictions worke our saluation , then workes also doe the same . Ans. Afflictions worke saluation , not as causes procuring it , but as means directing vs thereto . And thus alwaies must we esteeme of works , in the matter of our saluation , as of a certen way , or a marke therein , directing vs to glorie , not causing and procuring it : as Bernard saith they are , via Regni non causa regnandi . The waie to the kingdome , not the cause of raigning there . VI. Obiect . We are iustified by the same thing whereby we are iudged : but we are iudged by our good works : therfore iustified also . Ans. The proposition is false : for iudgement is an act of God , declaring a man to bee iust that is alreadie iust : and iustification is another distinct act of God , whereby he maketh him to be iust , that is by nature vniust . And therefore in equitie the last iudgement is to proceede by workes : because they are the fittest meanes to make triall of euery mans cause , and serue fitly to declare whome God hath iustified in this life . VII . Obiect . Wicked men are condemned for euill workes : and therefore righteous men are iustified by good workes . Ans. The reason holdeth not : for there is great difference betweene euill and good workes . An euill worke is perfectly euill , and so deserueth damnation : but there is no good worke of any man that is perfectly good : and therefore cannot iustifie . VIII . Obiect . To beleeue in Christ is a worke , and by it we are iustified : & if one worke doe iustifie , why may we not be iustified by all the workes of the law . Ans. Faith must be considered two waies : first , as a worke , qualitie , or vertue : secondly as an Instrument , or an hand reaching out it selfe to receiue Christs merit . And we are iustified by faith , not as it is a work , vertue , or qualitie : but as it is an instrument to receiue and apply that thing whereby we are iustified . And therefore it is a figuratiue speech to say , We are iustified by faith . Faith considered by it selfe maketh no man righteous : neither doth the actiō of faith which is to apprehend , iustifie : but the obiect of faith , which is Christs obedience apprehended . These are the principall reasons commonly vsed : which as we see , are of no moment . To conclude therefore we holde : that workes concurre to iustification , and that we are iustified thereby as by signes and effects , not as causes : for both the beginning , middle , and accomplishment of our iustification is onely in Christ : and hereupon Iohn saith , If any man ( beeing already iustified ) sinne , we haue an aduocate with the father , Iesus Christ , and he is the propitiation for our sinnes . And to make our good workes meanes or causes of our iustification , is to make euery man a Sauiour to himselfe . The V. point : Of merits . By merit , we vnderstand any thing or any work , whereby Gods fauour & life euerlasting is procured : and that for the dignitie and excellencie of the worke or thing done : or , a good worke done , binding him that receiueth it to repay the like . Our Consent . Touching merits , we consent in two conclusions with them . The first cōclusion , that merits are so farre forth necessarie , that without them there can be no saluation . The second , that Christ our Mediatour and Redeemer , is the roote and fountaine of all merit . The dissent or difference . The popish Church placeth merits within man , making two sorts thereof : the merit of the person , and the merit of the worke . The merit of the person , is a dignitie in the person , whereby it is worthie of life euerlasting . And this ( as they say ) is to be found in Infants dying after baptisme , who though they want good workes , yet are they not void of this kind of merit , for which they ●eceiue the kingdome of heauen . The merit of the worke , is a dignitie or excellencie in the worke , whereby it is made fitte and inabled to deserue life euerlasting for the doer . And works ( as they teach ) are meritorious two waies : first , by couenant , because God hath made a promise of reward vnto them : secondly , by their own dignitie ; for Christ hath merited that our works might merit . And this is the substance of their doctrine . From it we dissent in these points . I. We renounce all personall merits , that is , all merits within the person of any meere man. II. And we renounce all merit of workes , that is , all merit of any worke done by any meere man whatsoeuer . And the true merit whereby we looke to attaine the fauour of God , and life euerlasting , is to bee found in the person of Christ alone : who is the storehouse of all our merits : whose prerogatiue it is , to be the person alone in whome God is well pleased . Gods fauour is of infinit dignitie , and no creature is able to doe a worke that may counteruaile the fauour of God , saue Christ alone : who by reason of the dignitie of his person , beeing not a meere man but God-man , or Man-god , hee can doe such workes as are of endles dignitie euery way answerable to the fauour of God : and therefore sufficient to merit the same for vs. And though a merit or meritorious work agree only to the person of Christ , yet is it made ours by imputation . For as his righteousnes is made ours , so are his merits depending thereon : but his righteousnes is made ours by imputation , as I haue shewed . Hence ariseth another point , namely that as Christs righteousnes is made ours really by imputation to make vs righteous : so wee by the merit of his righteousnesse imputed to vs doe merit and deserue life euerlasting . And this is our doctrine . In a word , the Papist maintaineth the merits of his owne workes : but we renouuce them all , and rest only on the merit of Christ. And that our doctrine is trueth , and theirs falshood , I will make manifest by sundrie reasons ; and then answer their arguments to the contrarie . Our reasons . The first shall bee taken from the properties and conditions that must bee in a worke meritorious , and they are foure . I. A man must doe it of himselfe , and by himselfe : for if it be done by another , the merit doeth not properly belong to the doer . II. A man must doe it of his owne freewill and pleasure , not of due debt : for when wee doe that which wee are bound to doe , wee doe no more but our dutie . III. The worke must bee done to the profit of another , who thereupon must be bound to repay the like . IV. The reward and the work must be in proportion equall , for if the reward be more then the work , it is not a reward of desert , but a gift of good will. Hence followes a notable conclusion : That Christs manhood considered a part from his Godhead , cannot merit at Gods hand● though it be more excellent euery way then all both men and angels . For beeing thus considered , it doth nothing of it selfe , but by grace receiued from the godhead : though it also be without measure . Secondly Christs manhood is a creature , and in that regard bound to doe whatsoeuer it doth . Thirdly , Christ as man cannot giue any thing to God , but that which hee receiued from God : therfore cānot the manhood properly by it selfe merit , but onely as it is personally vnited vnto the godhead of the Sonne . And if this bee so , then much lesse can any meere man , or any angell merit : yea it is a madnes to thinke , that either our actions or persons should be capable of any merit whereby we might attaine to life eternall . Reason II. Exod. 20. ● . And shew mercie vpon thousands in them that loue me , and keepe my commandements . Hence I reason thus : where reward is giuen vpon mercie , there is no merit : but reward is giuen of mercie to them that fulfill the law : therefore no merit . What can we any way deserue , when our full recompence must be of mercie ? And this appeares further by Adam : if he had stood to this day , he could not by his continuall and perfect obedience , haue procured a further increase of fauour at Gods hand , but should onely haue continued that happie estate in which he was first created . Reason III. Scripture directly condemneth merit of workes . Rom. 6.23 : The wages of sinne is death : but the gift of God is eternall life through Iesus Christ our Lord. The proportion of the argument required that S. Paul should haue said : The reward of good works is eternall life , if life euerlasting could be deserued , which cannot ; because it is a free gift . Againe , Tit. 3.5 . We are saued not by workes of righteousnes which we haue done , but according to his mercie he saued vs. And Eph. 2.8 , 10. By grace you are faued through faith , and that not of your selues , it is the gift of God : not of workes which God hath prepared that we should walke in them . If any works be crowned , it is certen that the sufferings of Martyrs shall be rewarded : now of them Paul saith , Rom. 8.18 . The sufferings of this life are not worthie of the glorie to come . Where then is the value and dignitie of other works ? To this purpose Ambr. saith , The iust man though he be tormented in the brasen bull is still iust , because he iustifieth God , and saith he suffereth lesse then his sinnes deserue . Reason IV. Whosoeuer will merit , must fulfill the whole law : but none can keepe the whole law : For if we say we haue no sinne , we deceiue our selues , 1. Ioh. 1. And he that sinnes against one commandement is guiltie of the whole law . And what can he merit , that is guiltie of the breach of the whole law ? Reason V. We are taught to pray on this manner , Giue vs this day our daily bread : wherein we acknowledge euery morsell of bread to be the meere gift of God without desert : and therefore must we much more acknowledge life eternall to be euery way the gift of God. It must needes therefore be a satanicall insolencie for any man to imagine , that he can by his workes merit eternal life , who can not merit bread . Reason VI. Consent of the auncient Church . a Bernard , Those which we call our merits , are the way to the kingdome , and not the cause of raigning . August . Manuali chap. 22. All my hope is in the death of my Lord. His death is my merit — : my merit is the passion of the Lord. I shall not be void of merits , so long as Gods mercies are not wanting . Basil on Psal. 114. Eternall rest is reserued for them , which haue striuen lawfully in this life : not for the merits of their doings , but vpon the grace of the most bountifull God , in which they trusted . August . on Psal. 120. He crowneth thee , because he crowneth his owne gifts , not thy merits . And Psal. 142. Lord thou wilt quicken me in thy iustice , not in mine : not because I deserued it , but because thou hast compassion . Obiections of Papists . Obiect . I. In sundrie places of Scripture , promise of reward is made to them that beleeue and doe good workes : therefore our workes doe merit : for a reward and merit be relatiues . Answ. Reward is two-fold : of debt , and of mercie . Life euerlasting is not a reward of debt but of mercie , giuen of the good will of God , without any thing done of man. Secondly , the kingdome of heauen is properly an inheritance giuen of a father to a child , and therefore it is called a reward not properly , but by a figure or by resemblance . For as a workeman hauing ended his labour , receiueth his wages ; so after men haue lead their liues and finished their course in keeping faith & good conscience , as dutiful children , God giueth them eternall life . And hereupon it is tearmed a reward . Thirdly , if I should graunt that life euerlasting is a deserued reward , it is not for our works , but for Christs merit imputed to vs , causing vs thereby to merit : and thus the relation stands directly betweene the Reward and Christs Merit applied vnto vs. Ob. II. Christ by his death merited that our works should merit life euerlasting . Ans. That is false : all we finde in Scripture is , that Christ by his merit procured pardon of sinne , imputation of righteousnes , & life euerlasting : & it is no where saide in the word of God , that Christ did merit , that our workes should merit : it is a dotage of their owne deuifing . He died not for our good works to make them able to satisfie Gods anger ; but for our sinnes that they might be pardoned . Thus much saith the Scripture , and no more . And in that Christ did sufficiently merit life eternall for vs , by his own death : it is a sufficient proofe that he neuer intended to giue vs power of meriting the same : vnles we suppose that at some time he giues more then is needfull . Again , Christ in the office of mediation as he is a king , Priest , and prophet , admitteth no deputie or fellow . For he is a most perfect Mediatour , doing all things by himselfe , without the helpe of any . And the ministers that dispence the word are not his deputies , but reasonable and voluntarie instruments , which he vseth . But if men by works can merit increase of grace & happines for themselues , then hath Christ partners in the work of redēption : men doing that by him , which he doth of himselfe , in procuring their saluatiō . Nay , if this might stād , that Christ did merit , that our workes should merit , then Christ should merit that our stained righteousnes being for this cause not capable of merit , should neuertheles merit . I cal it stained ; because we are partly flesh & partly spirit : & therfore in our selues deseruing the curse of the law , though we be regenerate . Again , for one good work we do , we haue many euil , the offēce wherof defaceth the merit of our best deeds , & maks thē too light in the balāce of the law . Obiect . III. Our works merit by bargaine or couenant , because God hath promised to reward them . Ans. The word of God sets downe two couenants : one legall , the other euangelical . In the legall couenant life euerlasting is promised to workes , for that is the condition of the law ; doe these things & thou shalt liue . But on this manner can no man merit life euerlasting , because none is able to doe all that the law requires ; whether we respect the manner , or the measure of obedience . In the euangelicall couenant , the promises that are made are not made to any worke or vertue in man , but to the worker : not for any merit of his owne person or worke , but for the person and merit of Christ. For example , it is a promise of the Gospell , Be faithfull vnto death , and I will giue thee the crowne of life . Reuelat. 2.10 . Here the promise is not made to the vertue of fidelitie , but to the faithfull person ; whose fidelitie is but a token that he is in Christ : for the merit of whose obedience God promiseth the crowne of life : and therefore Christ saith further , I come quickly and will giue to euery man according to his workes : marke , he saith not to the worke , or for the worke ; but to the worker according to his workes . And thus the bond of all other promises of the Gospel , in which God willingly binds himselfe to reward our workes , doe not directly concerne vs , but haue respect to the person , and obedience of Christ , for whose sake alone God bindes himselfe as debter vnto vs , and giues the recompence or reward , according to the measure of our faith testified by our works . And therefore it cannot be truly gathered , that workes do merit by any promise or couenant , passed on Gods part to man. Some may say , if workes merit not why are they mentioned in the promises ? I answer , not because they merit , but because they are tokens that the doer of the worke is in Christ , for whose merit the promise shall be accomplished . Obiect . IV. Good workes are perfect and without fault , for they are the workes of the holy Ghost , who cannot sinne : therefore they merit . Ans. If workes did proceede onely and immediatly from the holy Ghost , there could not be any fault in them : but our works come from the holy Ghost , in and by the will and vnderstanding of man : and by this meanes they are tainted with sinne ; as water in the fountaine is both cleare and sweete , yet the streames thereof passing through the filthie channell , are defiled thereby . Againe they reason thus : That which we are bound to doe hath no fault in it : but we are bound to doe good workes : therefore they are perfect . Ans. The proposition must be expounded : that which we are bound to doe , in it selfe , according to the intention of the commander , hath no fault : or , that which we are bound to doe according as we are bound to doe it , hath no fault , yet in regard of the intention of the doer , or in regard of our manner of doing , it may be faultie . Obiect . V. Christ saith , Reuel . 3.4 . that the faithfull in the Church of Sardis shall walke with him in white , for they are worthie : therefore beleeuers merit . Ans. Euery beleeuer is worthie to walke with Christ ; yet not worthie in himselfe , but in Christ , to whome he is vnited , and made bone of his bone , & flesh of his flesh . And by reason of this coniunction it is , that men are said to be worthie , because they are inriched with Christs merits and righteousnes . Obiect . VI. 2. Tim. 4.8 . Euerlasting life is tearmed a crowne , and a crowne of righteousnes to be giuen of a iust iudge : therfore man for his part by his works deserues the same . Ans. Euerlasting life is called a crowne onely in resemblāce . For as he which runneth a race , must continue and runne to the end , and then be crowned ; euen so must we continue to walke in good workes vnto the ende , and then receiue eternall life . And it is called a crowne of righteousnes , not because it belongs to any man by due and desert ; but because God hath bound himselfe by a promise to giue it , in performing whereof he is tearmed iust : and by vertue of this promise it is obtained and no otherwise . These are the principall obiections , by which we may iudge what the rest are . And thus we see what is the truth , namely that merit is necessarie to saluation : yet neither merit of mans worke , or person , but the merit of Christ imputed to vs , whereby we beeing in him doe procure and deserue the fauour of God and life eternall . The sixt point . Of satisfaction . Our consent . Conclus . I. First we acknowledge and hold Ciuill or Politike satisfaction : that is , a recompence for iniuries , and damages offered any way to our neighbours . This Zacheus practised , when at his conuersion he restored foure-fold things gotten by forged cauillation . Again by ciuill satisfaction I vnderstand , the imposition of fines , mulcts , and penalties vpon offenders , & the inflicting of death vpon malefactours . For all these are satisfactions to the law , and societies of men when they are wronged . All these we maintaine as necessarie , for neither Church , nor common-wealth can well be without them : considering they are notable meanes to vphold ciuill peace ; and otherwhiles they are fruits of true faith , as the satisfaction of Zacheus was . Conclus . II. We acknowledge canonicall or Ecclesiasticall satisfaction : and that is , when any hauing giuen offence to the Church of God or any pa●t thereof , doe make an open publike testimonie of their repentance . Mirian for murmuring against Moses , was stricken with leprosie , and afterward by his praier shee was clensed , and yet for all that shee must goe seuen daies out of the tent and congregation , that shee might make a kind of satisfaction to the people for her trespasse . And in the olde testament , sackcloth and ashes were signes of their satisfaction . Conclus . III. We holde that no man can be saued , vnlesse he make a perfect satisfaction to the iustice of God for all his sinnes ; because God is infinite in iustice , and therefore will either exact an euerlasting punishment , or satisfaction for the same . The dissent or difference . The point of our difference and dissent are these . The Church of Rome teacheth and beleeueth , that Christ by his death hath made a satisfaction for all the sinnes of men , and for the eternall punishment of them all : yet so , as they themselues must satisfie the iustice of God for the temporall punishmēt of their offences , either on earth , or in purgatorie . We teach and beleeue , that Christ by his death and passion hath made a perfect and all sufficient satisfaction to the iustice of God for all the sinnes of men , & for the whole punishment thereof both eternall and temporall . Thus we differ , and herein we for our parts must for euer stand at difference wi●h them : so as if there were no more points of variance but this one , it should be sufficiēt to keepe vs alwaies from vniting our religions , and cause vs to obey the voice of Christ , Come out of her my people . For as in the former points , so in this also , the Papists erre , not in circumstance , but in the very foundation and life of religion . Our reasons . I. A satisfaction that is made imperfect either directly or by consequent , is indeede no satisfaction at all . But the Papists make Christs satisfaction imperfect , in that they doe adde a supplie by humane satisfactions : & thus much a learned schooleman , Biel in plaine words confessed . Although ( saith he ) the passion of Christ be the principall merit , for which grace is conferred , the opening of the kingdome and glorie : yet is it neuer the alone and totall meritorious cause : it is manifest , because alwaies with the merit of Christ , there concurreth some worke , as the merit of congruitie or condignitie of him that receiueth grace or glorie , if he be of yeares and haue the vse of reason : or of some other for him , if he want reason . For that which admits a supplie by an other , is imperfect in it selfe . Therefore humane satisfactions can not stand . Learned Papists make answer , that Christs satisfaction and mans may stand well together . For ( say they ) Christs satisfaction is sufficient in it selfe to answer the iustice of God for all sinne and punishment ; but it is not sufficient to this or that man till it be applied : and it must be applied by our satisfaction made to God for the temporall punishment of our sinnes . But I say againe , that mans satisfaction can be no meanes to applie the satisfaction of Christ , and I prooue it thus . The meanes of applying Gods blessings and graces vnto man are two-fold : some respect God himselfe , and some respect man. Those which respect God , are such whereby God on his part doth offer and conuay his mercies in Christ vnto man : of this sort are the preaching of the word , Baptisme , and the Lords supper ; and these are as it were the hand of God whereby he reacheth downe and giueth vnto vs Christ with all his benefits . The other meanes of applying on mans part , are those whereby the saide benefits are receiued . Of this sort there is onely one , namely faith , whereby we beleeue that Christ with all his benefits belong vnto vs. And this is the hand of man whereby he receiueth Christ as he is offered , or exhibited by God in the word and sacraments . As for other meanes beside these , in Scripture we finde none . Foolish therefore is the answer of the Papist , that make mens satisfactions meanes to applie the satisfaction of Christ vnto vs : for by humane satisfactions , Christ is neither offered on Gods part , nor yet receiued on mans pa●t : let them prooue it if they can . Others , not content with this their former answer say , that our satisfactions doe nothing derogate from the satisfaction of Christ ; because our workes haue their dignitie and merit from Christs satisfaction : he meriting that our workes should satisfie Gods iustice for temporall punishments . But this is also absurd and false , as the former was . For if Christ did satisfie that man might satisfie , then Christ doth make euery beleeuer to be a Christ , a Iesus , a Redeemer , and a Priest in the same order with his owne selfe . But to make sinnefull man his owne redeemer , though it be but from temporall punishments , is a doctrine of deuills . For the holy Ghost teacheth that the priesthood of Christ is incommunicable , and can not passe from him to any other . Now to make satisfaction for sinne or any part of the punishment thereof , is a dutie , or a part of Christ his priesthood , and therefore to make satisfaction is a worke that can not passe from his person to the person of any man. Againe , if Christ by his satisfaction giue power to man to satisfie , then man doth satisfie by Christ , and Christ beside his owne satisfaction vpon the crosse , must daily satisfie in man to the ende of the world : but this can not be : for Christ vpon the crosse , when death was vpon him , saide , It is finished , that is , I haue fully satisfied for all the sinnes of mankinde , both in respect of the fault and punishment . As for Christs buriall and resurrection which followed his death , they serued not to satisfie but to confirme the same . Againe Paul saith , 2. Cor. 5.12 . He that knew no sinne , was made sinne for vs , that is , the punishment of sinne for vs : but if the Church of Rome say true , that Christ doth daily satisfie , then Paul spake too short , and should haue saide further , that Christ was made sinne for vs , and in vs too : and that God was not onely in Christ but also in vs , reconciling the world to himselfe . But Paul neuer knew this learning : and therefore let them turne themselues which way they will , by putting a supplement to Christs satisfaction , they doe indeede annihilate the same . Reason II. In sundrie places of Scripture , especially in the Epistles of Paul , we are said to be redeemed , iustified , and saued freely : which word freely , doth import that we are iustified and saued without any thing done on our part or by our selues in the matter of our saluation : and if this be so , then can we doe nothing at all that may satisfie the iustice of God for the least punishmen● of our sinnes . If we satisfie in our owne persons , we are not saued freely : and if we be saued freely , we make no satisfaction at all . Reason III. We pray daily , forgiue vs our sinnes : now to plead pardon , and to satisfie for our sinnes be contrarie : and for all things , for which we can make satisfaction , we neede not craue a pardon : but we are taught in the foresaide petition wholly and onely to vse the plea o● pardon for our sinnes , and therefore we acknowledge that we can not make any satisfaction at all . Reason IV. The iudgement of the auncient Church . Tertul. de Baptism . Guiltinesse beeing taken away , the punishment is also taken away . a Augustine , Christ , by taking vpon him the punishment and not the fault , hath done away both fault and the punishment . Tom. 10. hom . 5. he saith , When we are gone out of this world , there will remaine no compunction or satisfaction . Some new Editions haue foisted in the word [ aliqua ] and so haue turned the sense on this manner : There will remaine no compunction or some satisfaction . But this is flat against Augustines meaning , who saith a little before , that when the way is ended , there is no compounding of our cause with any . Chrysost. proem . in Esa. Say not to me , I haue sinned : how shall I be freed from so many sinnes ? Thou canst not : but thy God can . Yea , and he will so blot out thy sinnes that there shall remaine no print of thē : which thing befalls not the bodie , for when it is healed there remain●s a skarre : but God as soone as he exempts thee from punishment , he giueth thee iustice . Ambrose saith , I read of Peters teares , but I read not of his satisfaction . Againe , Let vs adore Christ that he may say vnto vs , Feare not thy sinnes of this world , nor the waues of bodily sufferings : I haue remission of sinnes . Hierome saith in Psal. 31. The sinne that is couered is not seene , the sinne that is not seene is not imputed , that which is not imputed , is not punished . Chrysostome in Matthew , hom . 44. Among all men , some indure punishment in this life and the life to come : others in this life al●ne : others alone in the life to come : others n●ither in this life nor in the life to come . There alone , as Dives , who was not lord so much as of one droppe of water . Here alone , the incestuous man among the Corinthians . Neither here nor there , as the Apostles and Prophets , as also Iob and the rest of this kinde : for they indured no sufferings for punishment , but that they might be knowne to be conquerours in the fight . Obiections of Papists . I. Obiect . Leuit. 4. Moses according to Gods commandement prescribed seuerall sacrifices for seuerall persons ; and they were meanes of satisfaction for the temporall punishments of their daily sinnes . Ans. Those sacrifices were onely signes and types of Christs satisfaction to be offered to his father in his alone sacrifice vpon the crosse : and whosoeuer offered any sacrifice in the old testament , did thus and no otherwise esteeme of it , but as a type and figure of better things . Secondly , the saide sacrifices were satisfactions to the Church , whereby men did testifie their repentance for their offences , and likewise their desire to be reconciled to God and men . And such kinde of satisfactions , we acknowledge . II. Obiect . Men , whose sinnes are all pardoned , haue afterward sundrie crosses and afflictions laide vpon them , vnto the ende of their daies : therefore in all likelihood they make satisfaction to God for temporall punishments . As for example , the Israelites for murmuring against the Lord in the wildernes were barred all from the land of promise : and the like befell Moses and Aaron for not glorifying God as they should haue done at the waters of strife . Ans. Man must be considered in a two-fold estate , as he is vnder the law , and as he is vnder grace . In the first estate , all afflictions are curses or legall punishments , be they little or great : but to them that are in the second estate and beleeue in Christ , though the same afflictions remaine , yet doe they change their habite or condition , and are the actions of a Father seruing to be trialls , corrections , preuentings , admonitions , 1. Cor. 11.32 . When we are iudged , we are nurtered of the Lord. and Heb. 12.7 . If ye indure chastisment , God offereth himselfe vnto you as children . and Chrysostome saith , 1. Cor. hom . 28. When we are corrected of the Lord , it is more for our admonition then damnation : more for a medicine then for a punishment : more for a correction then for a penaltie . And whereas God denied the beleeuing Israelites , with Moses and Aaron to enter into the land of Canaan , it cannot be prooued that it was a punishment or penaltie of the law vpon them . The scripture saith no more but that it was an admonition to all men in all ages following , to take heede of like offences , as Paul writeth , All these things came vnto them for ensamples , and were written for our admonition , 1. Cor. 10.11 . III. Obiect . Dauid was punished after his repentance for his adulterie , for the child died , and he was plagued in his owne kind , in the incest of Absolon : and when he had numbred the people he was yet punished in the death of his people after his owne repentance . Ans. I answer as before that the hand of God was vpon Dauid after his repentance ; but yet the iudgements which befell him were not curses vnto him properly , but corrections for his sinnes , and trialls of his faith , and meanes to preuent further sinne , and to renew both his faith and repentance : as also they serued to admonish others in like case ; for Dauid was a publike person and his sinnes were offensiue , both within the Church of God and without . IV. Obiect . The prophets of God , when the people are threatned with the plague , famine , sword , captiuitie , &c. exhort them to repent and to humble themselues in sackcloath and ashes : and thereby they turned away the wrath of God that was then comming forth against them . Therefore by temporall humiliation , men may escape the temporall punishments of the Lord. Answ. . Famine , sword , banishment , the plague , and other iudgements sent on Gods people , were not properly punishments of sinne but onely the corrections of a father whereby he humbleth them that they might repent : or thus , they were punishments tending to correction , not seruing for satisfaction . And the punishments of God are turned from them , not because they satisfie the iustice of God in their own s●fferings , but because by faith they lay hold on the satisfaction of the Messias , & testifie the same by their humiliation & repentance . Obiect . V. Dan. 4.24 . Daniel giueth this counsel to Nabuchadnezar , redeeme thy ●innes by iustice , and thine iniquities by almes deedes . Beholde ( say they ) almes deeds are made a meanes to satisfie for mans iniquities . Ans. The word which they translate to redeeme , ( as the most learned in the Chalde tongue with one consent auouch ) doth properly signifie to breake off ; as if the Prophet should say : O King , thou art a mightie Monarch , and to inlarge thy kingdome thou hast vsed much iniustice and crueltie , therefore now rep●●● of thine iniquitie , and breake off these thy sinnes , testifie thy repentance by doing iustice , and giue almes to the poore whome thou hast oppressed . Therefore here is nothing spoken of satisfaction for sinne , but onely of testification of repentance by the fruits thereof . Obiect . VI. Matth. 3.2 . Doe penance : and bring forth fruits worthy of penance , which ( say they ) are workes of satisfaction inioyned by the priest . Ans. This text is absurd : for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth thus much , change your mindes from sinne to God , and testifie it by good workes , that is , by doing the duties of the morall lawe : which must bee done , not because they are meanes to satisfie Gods iustice for mans sinne , but because they are fruits of that faith and repentance which lies in the heart . Obiect VII . 2. Cor. 7.10 . Paul setteth downe sundrie fruits of repentance : whereof the last is reuenge , whereby repentant persons punish themselues , thereby to satisfie Gods iustice for the temporall punishment of their sinnes . Ans. A repentant sinner must take reuenge of himselfe , and that is onely to vse all meanes which serue to subdue the corruption of his nature , to bridle carnal affections , and to mortifie sinne : and these kinde of actions are restrainments properly , and not punishments : and are directed against the sinne and not against the person . Lastly , they make three workes of satisfaction , praier , fasting , and almes deedes . For the first , it is meere foolishnes to thinke , that man by praier can satisfie for his sinnes . It is all one , as if they had said , that a begger by asking of almes should deserue his almes : or , that a debter by requesting his creditor to pardon his debt , should thereby pay his debt . Secondly , fasting is a thing indifferent , of the same nature with eating & drinking , and of it selfe conferreth nothing to the obtainment of the kingdome of heauen , no more then eating and drinking doth . Thirdly and lastly almes deedes cannot bee workes of satisfaction for sinnes . For when we giue them as we ought , we doe but our dutie , whereunto we are bound . And wee may as well say , that a man by paying one debt , may discharge another : as to say that by doing his dutie hee may satisfie Gods iustice for the punishment of his sinnes . These we confesse bee fruites of faith , but yet are they no workes of satisfaction : but the onely and alsufficient satisfaction made to Gods iustice for our sinnes , is to be found in the person of Christ , beeing procured by the merit of his death , and his obedience . And thus our doctrine touching satisfaction is cleared : and it is to bee learned carefully of our common people , because the opinion of humane satisfaction is naturall and stickes fast in the heart of naturall men . Hereupon when any haue sinned , and feele touch of conscience any way , their manner is , then to performe some outward humiliation and repentance , thinking therby to stoppe the mouth of conscience , and by doing some ceremoniall duties to appease the wrath of God for their sinnes . Yea , many thinke to satisfie gods iustice by repeating the Creed , the Lords praier , and then tenne commandements , so foolish are they in this kind . The seuenth point . Of Traditions . Traditions , are doctrines deliuered from hand to hand , either by word of mouth , or by writing , beside the written word of God. Our Consent . Conclus . I. We hold that the very word of God , hath beene deliuered by tradition . For first God reuealed his will to Adam by word of mouth : and renued the fame vnto the Patriarkes , not by writing , but by speech , by dreames , & other inspirations : and thus the word of God went from man to man for the space of two thousand and foure hundred yeres , vnto the time of Moses who was the first pen-man of ho●y Scripture . For as touching the prophesie of Enoch , we commonly hold it was not penned by Enoch , but by some Iewe vnder his name . And for the space of this time , men worshipped God , and held the articles of their faith by tradition , not from men but immediately from God himselfe . And the historie of the newe testament ( as some say ) ●or eightie yeares , as some others thinke , for the space of twentie yeares and more , went from hand to hand by tradition , til penned by the Apostles , or beeing penned by others was approoued by them . Conclus . II. We hold that the Prophets , our Sauiour Christ , and his Apostles , spake and did many things good and true which were not written in the scriptures ; but came either to vs , or to our ancetours onely by tradition . As 2. Tim. 3.8 . it is said . Iannes and Iambres were the Magitians that withstood Moses : nowe in the bookes of the old testament we shall not find them once named , and therefore it is like , that the Apostle had their names by tradition , or by some writings then extant among the Iewes . So Heb. 12.21 . the author of the Epistle recordeth of Moses , that when hee sawe a terrible sight in Mount Sinai , he said , I tremble , and am afraide : which wordes are not to be found in all the bookes of the old testament . In the epistle of Iude mention is made , that the deuill stroue with Michaell the Archangel about the bodie of Moses : which point ( as also the former ) considering it is not to be found in holy wine it seemes the Apostle had it by tradition from the Iewes . That the prophet ●say was killed with a fullers club is receiued for trueth , but yet not recorded in scripture : and so likewise that the virgine Marie liued and died a virgine . And in Ecclesiasticall writers many worthy sayings of the Apostles and other holy men are recorded , and receiued of vs for trueth , which neuerthelesse are not set downe in the bookes of the old or newe testament . And many things wee holde for trueth , not written in the worde , if they bee not against the word . Conclus . III. We hold that the Church of God hath power to prescribe ordinances , rules , or traditions , touching time and place of Gods worship , & touching order and comelines to be vsed in the same : and in this regard , Paul , 1. Cor. 11.2 . commendeth the Church of Corinth for keeping his traditions , and Act. 15. the Councel at Ierusalem decreed that the Churches of the Gentiles should abstaine from blood , and from things strangled . This decree is tearmed a tradition , and it was in force among them so long as the offence of the Iewes remained . And this kinde of traditions whether made by generall Councels or particular Synods , we haue care to maintaine and obserue : these caueats being remembred : first that they prescribe nothing childish or absurd to be done : secondly that they be not imposed as any parts of Gods worship : thirdly , that they be seuered from superstition or opinion of merit : lastly that the Church of God be not burdened with the multitude of them . And thus much we hold touching Traditions . The difference . Papists teach , that beside the written word , there be certaine vnwritten traditions , which must be beleeued as profitable and necessarie to saluation . And these they say are twofold ; Apostolicall , namely such as were deliuered by the Apostles and not written ; and Ecclesiasticall , which the Church decreeth as occasion is offered . We hold that the Scriptures are most perfect , containing in them all doctrines needfull to saluation , whether they concerne faith or manners : and therefore we acknowledge no such traditions beside the written word , which shal be necessarie to saluation : so as he which beleeueth them not cannot be saued . Our Reasons . Testimonie I. Deut. 4.2 . Thou shalt not adde to the wordes that I commande thee , nor take any thing thing therefrom : therefore the written word is sufficient for all doctrines pertaining to saluation . If it be said that this commandement is spoken as well of the vnwritten as of the written word , I answer : that Moses speaketh of the written word onely : for these very words are a certaine preface which he set before a long commentarie made of the written lawe , for this end to make the people more attentiue , and obedient . Testimonie II. Isai 8.20 . To the lawe and to the testimonie . If they speake not according to this word , it is because there is no light in them . Here the Prophet teacheth what must be done in cases of difficultie . Men must not rūne to the wizard or southsayer , but to the lawe and testimonie , and here he commends the written word , as sufficient to resolue all doubts and scruples in conscience whatsoeuer . Testimonie III. Ioh. 20.31 . Those things were written that ye might beleeue that Iesus is the Christ , and in beleeuing might haue euerlasting life . Here is set downe the full ende of the gospell , and of the whole written word : which is to bring men to faith & cōsequently to saluatiō : & therfore the whole scripture alone is sufficient to this end without traditiōs . If it be said , that this place must bee vnderstood of Christs miracles onely : I answer , that miracles without the doctrine of Christ , & knowledge of his sufferings , can bring no man to life euerlasting , and therefore the place must bee vnderstood of the doctrine of Christ and not of his miracles alone , as Paul teacheth . Gal. 1.8 . If wee or an angell from heauen preach vnto you any thing beside that which we haue preached , let him be accursed . And to this effect he blames them that taught but a diuers doctrine to that which he had taught , 1. Tim. 1.3 . Testimonie IV. 2. Tim. 3.16,17 . The whole Scripture is giuen by inspiration of God and is profitable to teach , to improoue , to correct , and to instruct in righteousnes , that the man of God may be absolute , being made perfect vnto euery good work . In these wordes be contained two arguments , to prooue the sufficiencie of Scripture without vnwritten verities . The first : that which is profitable to these foure vses : namely , to teach all necessarie trueth , to confute all errours to correct faults in manners , and to instruct in righteousnes , that is to informe al men in all good duties , that is sufficient to saluation . But Scripture serueth for all these vses : and therefore it is sufficient : and vnwritten traditions are superfluous . The second : that which can make the man of God , that is , Prophets , and Apostles , and the ministers of the word , perfect in all the duties of their callings , that same word is sufficient to make all other men perfect in all good workes . But Gods word is able to make the man of God perfect . Therefore it is sufficient to prescribe the true and perfect way to eternall life , without the helpe of vnwritten traditions . V. The iudgement of the Church , Tertul. saith , a Take from heretickes the opinions which they maintaine with the heathen , that they may defend their questions by Scripture alone , and they cannot stand . Againe , We neede no curiositie after Christ Iesus , nor inquisition after the gospel . When we beleeue it , wee desire to beleeue nothing beside : for this we first beleeue that there is nothing more which wee may beleeue . Hierome on Math. 23. writing of an opinion that Iohn Baptist was killed , because he foretold the comming of Christ , saith thus : This , because it hath not authoritie from Scriptures , may as easily be contemned as approoued . In which wordes there is a conclusion with a minor , and the maior is to bee supplyed by the rules of logicke thus : That which hath not authoritie from Scriptures , may as easily be contemned as approoued : but this opinion is for therefore . Behold a notable argument against all vnwritten traditions . Augustine , booke 2. cap. 9. de doct . Christ. In those things which are plainely set downe in Scripture , are found all those points which containe faith and manners of liuing well . Vincentius Lirinen saith , the Canon of the Scripture is perfect , and fully sufficient to it selfe for all things . Beside these testimonies , other reasons there bee that serue to prooue this point . I. The practise of Christ and his Apostles , who for the confirmamatiō of the doctrine which they taught , vsed alwaies the testimony of Scripture , neither can it be prooued , that they euer confirmed any doctrine by tradition . Act. 26.22 . I continue vnto this day , witnessing both to smal and great , saying none other things then those which the Prophets and Moses did say should come . And by this we are giuen to vnderstand , that we must alwaies haue recourse to the written word , as beeing sufficient to instruct vs in matters of saluation . II. If the beleeuing of vnwritten traditions were necessarie to saluation , then we must as well beleeue the writings of the auncient Fathers as well as the writings of the Apostles , because Apostolicall traditions are not els where to be found but in their bookes . And we may not beleeue their sayings as the word of God , because they often erre beeing subiect to errour : and for this cause their authoritie , when they speake of traditions , may be suspected : and we may not alwaies beleeue them vpon their word . Obiections for Traditions . First they alleadge 2. Thess. 2.15 . where the Apostle biddes that Church keepe the ordinances which he taught them either by word or letter . Hence they gather , that beside the written word , there be vnwritten traditions , that are indeede necessarie to be kept and obeyed . Ans. It is very likely , that this Epistle to the Thessalonians was the first that euer Paul writ to any Church , though in order it haue not the first place ; and therfore at that time when this Epistle was penned , it might well fall out , that some things needfull to saluation were deliuered by word of mouth , not being as yet written by any Apostle . Yet the same things were afterward set downe in writing , either in the second epistle or in the epistles of Paul. Obiect . II. That Scripture is Scripture , is a point to be beleeued : but that is a tradition vnwritten : and therefore one tradition there is not written , that we are to beleeue . Ans. That the bookes of the old and new Testament are Scripture , it is to be gathered and beleeued not vpon bare tradition , but from the very bookes themselues , on this manner . Let a man that is indued with the spirit of discerning , read the seuerall bookes , withall let him consider the professed author thereof which is God himselfe , and the matter therein contained , which is a most diuine and absolute truth full of pietie ; the manner and forme of speach , which is full of maiestie in the simplicitie of words : the ende whereat they wholly aime , which is the honour and glorie of God alone , &c. & he shall be resolued that Scripture is Scripture , euen by the Scripture it selfe . Yea , and by this meanes he may discerne any part of Scripture , from the writings of mē whatsoeuer . Thus thē scripture prooues it selfe to be scripture : & yet we despise not the vniuersall cōsent or traditiō of the Church in this case ; which though it do not perswade the consciēce , yet is it a notable inducement to mooue vs to reuerence , & regard the writings of the Prophets and Apostles . It will be said , where is it written that scripture is scripture ? I answer , not in any one particular place or booke of scripture , but in euery line and page of the whole Bible to him that can read with the spirit of discerning , and can discerne the voice of the true pastour , as the sheep of Christ can doe . Obiect . III. Some books of the canon of the Scripture are lost , as the booke of the warres of God , Num. 21.14 . the booke of the iust . Iosua 10.13 . the bookes of Chronicles of the Kings of Israel and Iuda . 1. King. 14.19 . the bookes of certaine prophets , Nathan , God , Iddo , Ahiah , and Semiah : and therefore the matter of these bookes must come to vs by tradition . Answ. Though it bee granted that some bookes of Canonicall scripture be lost : yet the scripture stil remaines sufficient because the matter of those bookes ( so farreforth as it was necessarie to saluation ) is contained in these bookes of Scripture that are now extant . Againe , I take it to be a truth ( though some thinke otherwise ) that no part of the Canon is lost : for Paul saith , Whatsoeuer things were written aforetime , were written for our learning , that wee through patience and comfort of the Scriptures , &c. Rom. 15.4 . Where he takes it for graunted , that the whole Canon of holy scripture was then extant . For if he had thought , that some books of scripture had beene lost , he would haue said : whatsoeuer was written and is now extant , was written for our learning and comfort . For bookes that are lost serue neither for learning nor comfort . Againe to hold that any bookes of scripture should be lost , calls into question Gods prouidence , and the fidelitie of the Church , who hath the bookes of God in keeping , and is therefore called the pillar and ground of trueth . And touching the bookes before mentioned , I answer thus : The booke of the warres of God , Num. 21. 14. might be some short bill or narration of things done among the Israelites , which in the daies of Moses went from hand to hand . For sometime a booke in Scripture signifieth a roule or catalogue , as the first chapter of Mathew , which containeth the genealogie of our Sauiour Christ is called the booke of the generation of Iesus Christ. Againe , the booke of the iust , and the bookes of Chronicles , which are said to be lost , were but as the Chronicles of England are with vs : euen politicke records of the acts and euents of things , in the kingdome of Iuda and Israel : out of which the Prophets gathered things necessarie to bee knowne , and placed them in holy scripture . As for the bookes of Iddo , Ahiah , Semiah , Gad , and Nathan , they were contained in the books of the Kings and Chronicles and in the bookes of Samuel , which were not written by him alone , but by sundry prophets , 1. Chr. 29.29 . as also was the booke of Iudges . As for the bookes of Salomon which are lost , they did not concerne religion and matters of saluation , but were concerning matters of philosophy and such like things . Obiect . IV. Moses in Mount Sina , beside the written lawe , receiued from God a more secret doctrine , which he neuer writ , but deliuered by tradition or word of mouth to the Prophets after him ; and this the Iewes haue now set downe in their Cabala . Ans. This indeede is the opinion of some of the Iewes , whome in effect and substance sundrie Papists follow : but wee take it for no better then a Iewish dotage . For if Moses had known any secret doctrine beside the written law , he would neuer haue giuen this commandement of the said lawe , thou shalt not adde any thing thereto . Obiect . V. Heb. 5. 12. Gods word is of two sorts , milke and strong meate . By milke we must vnderstand the worde of God written wherein God speakes plainely to the capacitie of the rudest : but strong meate is vnwritten traditiōs , a doctrine not to be deliuered vnto all , but to those that growe to perfection . Ans. We must know , that one and the same word of God is milke and strong meat , in regard of the manner of handling and propounding of it . For beeing deliuered generally and plainely to capacitie of the simplest , it is milke ; but being handled particularly and largely , and so fitted for men of more vnderstāding , it is strong meate . As for example , the doctrine of the creation , of mans fal , and redemption by Christ , when it is taught ouerly and plainly , it is milke : but when the depth of the same is throughly opened , it is strong meate . And therefore it is a conceit of mans braine , to imagine that some vnwritten word is meant by strong meat . Obiect . VI. Sundrie places of scripture be doubtfull : and euery religion hath his seuerall exposition of them , as the Papists haue theirs , and the Protestants theirs . Now then seeing there can bee but one trueth , when question is of the interpretation of Scripture , recourse must bee had to the tradition of the Church , that the true sense may be determined and the question ended . Ans. It is not so : but in doubtfull places scripture it selfe is sufficient to declare his owne meaning : first by the analogie of faith , which is the summe of religion gathered out of the clearest places of scripture : secondly , by the circumstances of the place and the nature and signification of the words : thirdly by conference of place with place . By these and like helps contained in scripture , we may iudge which is the truest meaning of any place . Scripture it selfe is the text and the best glosse . And the scripture is falsely tearmed the matter of strife , it being not so of it selfe , but by the abuse of man. And thus much for our dissent concerning traditions , wherein we must not bee wauering but steadfast , because notwithstanding our renouncing of poperie ; yet popish inclinations and dispositions be rife among vs. Our cōmon people marueilously affect humane traditions : yea mans nature is inclined more to be pleased with them , then with the word of God. The feast of the natiuitie of our Sauiour Christ is onely a custome and tradition of the Church , and yet men are commonly more carefull to keepe it then the Lords daie , the keeping whereof standes by the morall lawe . Positiue lawes are not sufficient to restraine vs from buying and selling on the Sabboth : yet within the twelue daies no man keepes market . Againe see the trueth of this in our affection to the ministerie of the worde : let the preacher alleadge Peter and Paul , the people count it but common sluffe , such as any man can bring ; but let men come and alleadge Ambrose , Austine , and the rest of the fathers : oh , he is the man , he is alone for them . Againe , let any man be in danger any way , and straight he sendeth to the wise man or wizzard : Gods word is not sufficient to comfort and direct him . All this argues that poperie denied with the mouth , abides still in the heart : and therefore we must learne to reuerence the written word by ascribing vnto it all manner of perfection . The eight point : Of Vowes . Our Consent . Touching Vowes this must be knowne , that we doe not condemne them altogether , but onely labour to restore the puritie of doctrine touching this point , which by the Church of Rome from time to time hath beene corrupted and defaced . Wee holde therefore that a vowe is a promise made to God touching some duties to be performed vnto him : and it is twofold , generall , or speciall . The generall vowe is that which concerns all beleeuers : and it is made in the couenant both of the lawe , and of the Gospell . I will here onely speake of the vowe which is made in the couenant of the Gospel , in which there be two actions : one of God , the other of man. God in mercie on his part promiseth to men the remission of sinnes and life euerlasting : and man againe for his part promiseth to beleeue in Christ , and to obey God in all his commandements . Al men euer made this vowe vnto God , as the Iewes in circumcision : which also they renued so often as they receiued the Passeouer : & in the newe testament all that are baptized doe the like . And in Baptisme this vowe is called the stipulation of a good conscience , whereby we purpose to renounce our selues , to beleeue in Christ , and to bring forth the fruites of true repentance : and it ought to be renued so oft as we are partakers of the supper of the Lord. This vowe is necessarie and must bee kept as a part of the true worship of God ; because it is a promise , wherein we vowe to performe all duties commanded of God either in the law or in the Gospell . It may be demanded , considering we are bound to obedience , how we binde our selues in baptisme thereto . Ans. Though we be alreadie bound partly by nature and partly by the written worde , yet may wee renue the same bond in a vowe , and hee that is bound may further bind himselfe , so it be for this ende , to helpe his dulnesse for want of zeale , and to make himselfe more forward in duties of loue to men and the worshippe of God : to this ende Dauid sware to keepe the lawe of God. Psal. 119.116 . though he were bound vnto it by nature and by the written lawe it selfe . The speciall vowe is that , which doeth not reach to the person of all beleeuers , but onely concerns some speciall men vpon some special occasions . And this kind of vowe is two-fold . The first , is the vowe of a ceremoniall dutie in the way of seruice to God : and it was in practise in the Church of the Iewes vnder the old testament : examples hereof are two especially , the first was the vowe of the Nazarites , whereto no kinde of men were bound by Gods commandement , but they bound themselues : God onely prescribing the manner and order of keeping the same with rites pertaining thereto , as abstinence frō wine , the not cutting of their haire , and such like . The second example is of the Iewes , when of their own accords , they vowed to giue god house or land , sheepe or oxen , or any like things , for the maintenance of the legall worship : and of this also God prescribeth certaine rules , Leuit 27. Nowe these vowes were part of the Iewish pedagogue or ceremonial lawe , wherein God trained vp the Iewes in the old testament : and beeing obserued of them , they were parts of Gods worship : but nowe vnder the Gospell they are not : beeing all abolished with the ceremoniall lawe , to which Christ put an ende at his death vpon the crosse . It is true Paul made a vowe , and since kept the same , in the time of the newe testament , Act. 18. yet not as a part of Gods worship : but as a thing indifferent for the time , wherein he onely condescended to the weaknesse of the Iewes , that by this meanes he might bring them the better vnto Christ. And whereas Christ is called a Nazarite , Matth. 2.23 . wee may not thinke he was of that very order , because he did not abstaine from wine : but he was so tearmed because he was the veritie & accomplishment of this order . For by it was signified that Gods Church was a peculiar people seuered or chosen out of the world , and that Christ in respect of holinesse was also seperated from all sinners . And the words in S. Mathew , he shall be called a Nazarite , are borrowed from the booke of Iudges , cap. 13. where they are properly spoken of Sampson , and in type or figure of Christ. For as Sampson saued Israel by his death , so did Christ saue his Church . And as Sampson killed his enemies more by death then by life , so did Christ. It is plaine therefore that this kind of vowe bindeth not vs : for there are no more ceremonies to be kept vnder the gospell for parts of Gods worship , but the outward rites of baptisme and the Lords supper . Vowes concerning meates , drinkes , attire , touching , tasting , times , places , daies , were proper to the Iewes . The second kind of speciall vowe is that whereby a man promiseth freely to performe some outward and bodily exercise , for some good ende : and this vow also ( if it be made accordingly ) is lawful , and belongs both to the Church of the old and newe testament . In the old we haue the example of the Rekabites , Ier. 35. who by the appointment of Ionadab their father abstained from strong drinke , and wine , from planting vineyards and orchards : whereby Ionadab intended onely to breake them before hand , and to acquaint them with their future condition and state , that they should bee strangers in a forraine land : that so they might prepare themselues to indure hardnes in the time to come . And nowe in the newe testament wee haue warrant in like manner to vowe : as if a man by drinking of wine or strong drinke , finde himselfe prone to drunkennes , he may vow with himselfe to drink no more wine nor strong drinke for so long time , as he feeles the drinking thereof wil stirre vp his infirmitie , and minister occasion of sinning . Of this kinde also are the vowes in which we purpose and promise to God , to keepe set times of fasting , to taske our selues in praier and reading of holy scriptures , and to giue set almes for speciall causes knowne to our selues , and to doe sundrie like duties . And that we be not deceiued in making such vowes , certen rules must be remembred : I. that the vowe be agreeable to Gods will and worde : for if it be otherwise , the making as also the keeping thereof is sinne . Vowes must not be the bonds of iniquitie . II. It must so bee made , that it may ftand with Christian libertie . For we may not make such things necessarie in conscience , which God hath made free . Now Christian libertie allowes vnto vs the free vse of all things indifferent , so it be out of the case of offence . Hence it followes that vowes must be made and kept or not kept , so farreforth as in conscience they may stand or not stand with our libertie purchased by Christ. III. The vowe must bee made with consent of superiours , if wee bee vnder gouernment . Thus among the Iewes the vowe of a daughter might not stand , vnlesse the consent of Parents came thereunto . IV. It must bee in the power & abilitie of the maker thereof , to doe or not to doe . A vowe made of a thing impossible , is no vowe . V. It must be agreeable to the calling of him that maketh it : that is , both to his generall calling as he is a Christian , and to that particular calling whereein he liueth . If it be against either one or both , it is vnlawfull . VI. It must bee made with deliberation . Rash vowes be not lawfull , though the things vowed may be done lawefully . VII . The ende must be good which is to preserue and exercise the gifts of faith , prayer , repentance , obedience , and other vertues of the minde ; as also to testifie our thankefulnesse vnto God for blessings receiued . These are the principall rules that must be obserued in making of vowes : and herewithall must be remembred , that vowes made on this manner , are by themselues no part of Gods worship , but onely helpes and furtherances thereunto : and thus are we to esteeme of all the vowes of the newe Testament . And 〈◊〉 much of speciall vowes , and of our consent herein . The dissent or difference . The points of difference betweene vs touching vowes are especially three . I. The Church of Rome teacheth that in the new Testament we are as much bound to make vowes , as was the Church of the Iewes , and that euen in externall exercises . We say no : considering the ceremoniall law is now abolished : and we haue onely two ceremonies by commaundement to be obserued , Baptisme , and the Supper of the Lord. Againe we are not so much bound to make or keepe vowes as the Iewes were ; because they had a commandement so to doe , and we haue none at all . But they alleadge to the contrarie the Prophet Esai , chap. 19.20 . who speaking of the time of the Gospel , saith , The Egyptians shall know the Lord , and shall vowe vnto him and keepe it . I answer two waies : first , that the Prophet in this place expresseth and signifieth the spirituall worshippe of the new Testament by ceremoniall worshippe then vsed : as he doth also in the last chapter where he calleth the ministers of the new testament Priests and Levites . Secondly , we grant , the Church of the new Testament makes vowes vnto God , but they are of morall and euangelicall duties ; which must not be left vndone : and if vowing will indeede further them , it is not to be neglected . And therefore so oft as we come to the Lords Table , we in heart renew the vowe and promise of obedience . And though vowes be made of things and actions indifferent , yet are they not any parts of Gods worship , which is the point to be prooued . Againe they alleadge , Psal. 75.11 . Vowe vnto God and performe it . And they say that this commaundement bindes all men . Answ. That commaundement first bindes the Iewes to the making of ceremoniall vowes . Againe Dauid here speakes of the vowing of praise and thanksgiuing vnto God : and so he expoundes himselfe , Psal. 56. 12. My vowes are vpon me , I will offer praises vnto God : and this vow indeede concerneth all men , because it respects a morall dutie , which is to set forth the praise of God. II. Point of difference . They also hold , that vowes made euen of things not commanded , as meates , drinkes , attire , &c. are parts of Gods worship , yea that they tende to a state of perfection , in that the keeping of them brings man to an higher estate then the keeping of the law can doe . We flatly say , no : holding that lawfull vowes be certaine a staies and proppes of Gods worship , and not the worship it selfe . For Paul saith plainely , 1. Tim. 4.8 . Bodily exercise profiteth little , but godlinesse is profitable for much . Againe , as Gods kingdome is , so must his worship be : and Gods kingdome standeth not in outward things , as in eating , drinking , and such like actions : and therefore his worship standeth not in outward things . III. Point of difference . They maintaine such vowes to be made , as are not agreeable to the rules before named : and herein also we are to dissent from them . The first and principall is , the vowe of continencie , whereby a man promiseth to God to keepe chastitie alwaies in single life , that is , out of the estate of wedlocke . This kinde of vow is flatte against the word of God : and therefore vnlawfull . For Paul saith , 1. Corinth . 7.9 . If they can not containe , let them marrie . 1. Tim. 4.1 . It is a doctrine of deuills to forbidde to marrie . Hebr. 13.4 . Marriage is honourable among all , and the bedde vndefiled . Againe , this vow is not in the power of himselfe that voweth : for continencie is the gift of God , who giueth not it vnto all , but to whome he will and when he will , and as long as he will. They alleadge , that in the want of continencie , fasting and praier obtaine it . Answ. It is not so : Gods gifts be of two sorts : some are common to all beleeuers , as the gift of faith , repentance and the feare of God , &c. others are peculiar to some onely , as the gift of continencie , 1. Corinth . 7.7 . I would that all men were as I my selfe am , but euery man hath his proper gift of God , one this way , an other that way . Now , if we fast and pray for the increase of the common gifts of God , as faith , repentance , and all such as are needefull to saluation , we may obtaine them in some measure , but the like can not be said of particular gifts . The child of God may pray for health or wealth , and not obtaine either of them in this world ; because it is not the will of God to vouchsafe these blessings to all men : and Paul praied three times to be deliuered from a temptation , and yet obtained not his suite . And so may we likewise pray for chastitie in single estate , and yet neuer obtaine it : because , it may be , it is the will of God to saue vs without it . This vowe therefore we abhorre as a thing that hath heretofore and doth still bring forth innumerable abhominations in the world . Yet here marke in what manner we doe it . First of all , though we mislike the vow : yet we like and commend single life . Marriage indeede is better in two respects : first because God hath ordained it to be a remedie of continencie to all such persons as can not containe : secondly because it is the seminarie both of Church and common-wealth ; and it bringeth forth a seede of God for the inlarging of his kingdome . Yet single life in them that haue the gift of continencie , is in some respects to be preferred . First , because it brings libertie in persecution . Thus Paul saith , 1. Corin. 7.26 . I suppose it to be good for the present necessitie for a man so to be . Secondly , because it frees men from the common cares , molestations , and distractions that be in the familie , vers . 28. Such shall haue trouble in the flesh , but I spare you . Thirdly , because single parties doe commonly with more bodily ease and libertie worship God : it beeing still presupposed , that they haue the gift of continencie . v. 34. The vnmaried woman careth for the things of the Lord , that shee may be holy both in bodie and spirit . Againe , though we mislike the vowe , yet we hold and teach , that men or women beeing assured that they haue the gift of continencie , may constantly resolue and purpose with themselues to liue and lead a single life . 1. Cor. 7. 37. He that standeth firme in his owne heart that he hath no neede , but hath power of his owne will , and hath so decreed in his heart that he will keepe his virgine , he doth well . And we embrace the saying of Theodoret on 1. Tim. chap. 4. For he doth not ( saith he ) blame single life or continencie , but he accuseth them that by law inacted compell men to follow these . And men made themselues chaste for the kingdome of heauen , Matth. 19.12 . not by vowe , but by a purpose of heart , which is farre lesse then a vow , and may be changed vpon occasion , whereas a vow cannot , vnlesse it doe euidently appeare to be vnlawfull . Thirdly , for such persons as are able to containe , to liue single for the ends before named , indeede we hold it to be no counsell of perfection , yet doe we not denie it to be a counsell of expedience , or outward ease : according to that which Paul saith , v. 25. I giue mine aduise — , and 35. I speake this for your commoditie not to intangle you in a snare . Lastly , we thinke that if any hauing the gift of continencie , doe make a vow to liue single , and yet afterward marrie ( the said gift remaining ) they haue sinned . Yet not because they are married but because their vow is broken . And thus said Augustine of widowes that married after their vow . lib. de bono viduit . cap. 9. The second is the vow of pouertie and monasticall life , in which men bestow all they haue on the poore : and giue themselues wholly and onely to praier and fasting . This vow is against the will of God. Act. 20.35 . It is a more blessed thing to giue then to receiue . Prou. 28.7 . Giue me neither riches nor pouertie . Deut. 28.22 . Pouertie is numbred among the curses of the law : none whereof are to be vowed . And it is the rule of the holy Ghost , 2. Thess. 3. 10. He that will not labour , namely in some speciall and warrantable calling , must not eate . And v. 12. I exhort that they worke with quietnes and eate their owne bread . Now when as men liue apart from others , giuing themselues onely to praier and fasting , they liue in no calling . And it is against the generall vow made in baptisme , because it freeth men from sundrie duties of the morall law , and changeth the proper ende of mans life . For euery man must haue two callings . The first is a generall calling of a Christian , by vertue of which he performeth worship vnto God , and duties of loue to men . The second is a particular calling , wherin according to his gift he must doe seruice to men in some function , pertaining either to the Church or commonwealth whereof he is a member . And the first of these twaine must be performed in the second : and the second in and with the first . The ende of mans life is , not onely to serue God by the duties of the first table , but by seruing of man in the duties of the second table to serue God. And therefore the loue of our neihhbour is called the fulfilling of the whole law , Rom. 13.10 . because the law of God is practised not apart , but in and with the loue of our neighbour . This beeing so , it is manifest that vowed pouertie in monkish life makes many vnprofitable members both of Church and common-wealth . And though we mislike this vow also , yet we doe it , holding these conclusions . I. That a man may forsake all his goods vpon speciall calling , as the Apostles did , when they were sent to preach the Gospell through the whole world . Secondly goods may be forsaken , yea wife , children , parents , brethren , and all , in the case of confession , that is , when a man for the religion of Christ is persecuted and constrained to forsake all he hath . For then the second table giues place to the duties of the first . Mark. 10.29 . II. That , for the time of persecution , men may withdraw themselues ( iust occasion offered ) and goe apart to wildernesses or like places , Heb. 11.37 . yet for the time of peace I see no cause of solitarie life . If it be alleadged that men goe apart for contemplation and spirituall exercises , I say againe that Gods grace may as well be exercised in the familie as in the cloister . The familie is indeed as it were a schoole of God , in which they that haue but a sparke of grace , may learne & exercise many vertues ; the acknowledgement of God , inuocation , the feare of God , loue , bountifulnes , patience , meeknes , faithfulnes , &c. Nay here be more occasions of doing or taking good , then be or can be in a cloister . III. That , we condemne not the old and ancient Monks , though we like not euery thing in thē . For they liued not like idle-bellies , but in the sweat of their owne browes , as they ought to doe : and many of them were married : a and in their meate , drinke , apparell , rule , vow , and whole course of life , differed from the Monks of this time ; euen as heauen from earth . The third vowe is of regular obedience , whereby men giue themselues to keepe some deuised rule or order , standing most commonly in the obseruation of exercises in outward things , as meates and drinkes , and apparell , &c. This vow is against Christian libertie , whereby is graunted a free vse of all things indifferent , so it be without the case of offence . Gal. 5.1 . Stand fast in the libertie wherein Christ hath made you free . Coloss. 2. 16. Let no man iudge you in meate and drinke . To conclude , whereas the Papists magnifie these their vowes , & yet make no such account of the vow in baptisme : we for our parts must be contrarie to them , not onely in iudgement , but also in practise : and we ought to haue speciall care to make good the vowes we haue plight to God according to his commaundement . In our creation we made vow of obedience : and beeing receiued into the couenant of grace , we vowed to beleeue in Christ , and to bring forth fruits of new obedience , and this vow is renewed as oft as we come to the Lords table : our dutie therfore is , to performe them also to God , as Dauid saith , Vow vnto God and keepe it : and if we keepe them not , all turnes to our shame and confusion . Men stand much on the keeping of that word which they haue passed to men , and it is taken for a point of much honestie , as it is indeede . Now then , if there be such care to keepe touch with men , much more should we haue care to keepe couenant with God. The ninth point . Of Images . Our consent . Conclus . I. We acknowledge the ciuill vse of images as freely and truly as the Church of Rome doth . By ciuill vse I vnderstand , that vse which is made of them in the common societies of men , out of the appointed places of the solemne worship of God And this to be lawfull , it appeareth ; because the arts of painting and grauing are the ordinance of God : and to be skilfull in them is the gift of God , as the example of Bezaleel , and Aholiab declare , Exod . 35. ●0 . This vse of Images may be in sundrie things . I. In the adorning & setting forth of buildings : thus Salomon beautified his throne with the image of lyons . And the Lord commanded his temple to be adorned with the images of palme trees , of pomegranates , of bulls , cherubes , and such like . II. It serues for the distinction of coynes ; according to the practise of Emperours and Princes of all nations . When Christ was asked , Math. 22. whether it was lawfull to giue tribute to Cesar or no ? he called for a pennie and said , Whose image or superscription is this , they saide , Cesars : he then saide , Giue to Cesar the things that are Cesars : not condemning but approouing the stampe or image vpon his coyne . And though the Iewes were forbidden to make images in way of representation , or worship of the true God : yet the Sycle of the sanctuarie , which they vsed , specially after the time of Moses , was stamped with the image of the Almond tree , and the potte of Manna . III. Images serue to keepe in memorie friendes deceased , whome we reuerence . And it is like , that hence came one occasion of the images that are now in vse in the Romane Church . For in the daies after the Apostles men vsed priuately to keep the pictures of their friends departed : and this practise after crept into the open congregation ; and at last , superstition getting head , images began to be worshipped . Conclus . II. We hold the historicall vse of images to be good and lawfull : and that is , to represent to the eye the actes of histories , whether they be humane , or diuine : and thus we thinke the histories of the Bible may be painted in priuate places . Conclus . III. In one case it is lawfull to make an image to testifie the presence or the effects of the maiestie of God , namely when God himselfe giues any speciall commandement so to doe . In this case Moses made and erected a brasen serpent , to be a type , signe , or image to represent Christ crucified . Ioh. 3.14 And the Cherubes ouer the mercieseat serued to represent the maiestie of God , to whome the Angels are subiect . And in the second commandement it is not simply saide , Thou shalt not make a grauen image : but with limitation , Thou shalt not make to thy selfe , that is , on thine owne head vpon thine owne will and pleasure . Conclus . IIII. The right images of the new Testament which we holde and acknowledge , are the doctrine and preaching of the Gospell , and all things that by the word of God pertaines thereto . Gal. 3. Who hath bewitched you that ye should not obey the truth , to whome Iesus Christ was before described in your sight and among you crucified . Hence it followes that the preaching of the word , is as a most excellent picture in which Christ with his benefits are liuely represented vnto vs. And we dissent not from Origen , contra Cels. lib. 8. who saith , We haue no images framed by any base workeman , but by such as are brought forth and framed by the word of God ; namely patternes of vertue , and frames resembling Christians . He meanes that Christians themselues are the images of Christians . The difference . Our dissent from them touching images standes in three points . I. The Church of Rome holds it lawfull for them to make images to resemble God , though not in respect of his diuine nature ; yet in respect of some properties and actions . We on the contrarie hold it vnlawfull for vs to make any image , any way to represent the true God : or , to make an image of any thing in way of religion , to worship God , much lesse the creature thereby . For the second commandement saith plainely , Exod. 20.4 . Thou shalt not make to thy selfe any grauen image , or the likenes of any thing in heauen , &c. The Papists say , the commandement is meant of the images of false gods . But , will they , nill they , it must be vnderstood of the images of the true Iehouah ; and it forbids vs a to resemble God , either in his nature , properties , or workes , or to vse any resemblance of him for any sacred vse : as to helpe the memorie , when we are about to worship God. Thus much the holy Ghost who is the best expounder of himselfe , teacheth most plainely , Deut. 4.15,16 . Thou sawest no image at all ( either of false or true God ) and therefore thou shalt not make any likenes of any thing . And againe the Prophet Esai , chap. 40.18 . reproouing idolaters , asketh to whome they will liken God , or , what ●●militude will they set vpon him . and v. 21. Know ye nothing ? haue you not heard ? hath it not bin told you from the beginning ? As if he should say , haue ye forgotten the second commandement , that God gaue vnto your fathers ? And thus he flatly reprooues all them that resemble the true God in images . But they say further , that by images in the second commandement are meant idols , that is ( say they ) such things as men worship for gods . Answ● If it were so , we should confound the first and second commandements . For the first , Thou shalt haue no other gods before my face , forbids all false gods , which man wickedly frames vnto himselfe , by giuing his heart and principall affections thereof , to them : and therefore idols also are here forbidden , when they are esteemed as Gods. And the distinction they make that an Image is the representation of true things , an Idol of things supposed , is false . a Tertullian saith , that euery forme of representation is to be tearmed an Idol . And b Isidore saith , that the heathen vsed the names of image and idol indifferently in one and the same signification . And Saint Steuen in his apologie , Act. 7.4 . ● . calls the golden calfe an Idol . c Hierome saith , that idols are images of dead men . Auncient Diuines accord with all this which I haue said . Lactantius saith , ●nst lib. 2. cap. 19. Where images are for religions sake , there is no religion . The Councill of Elibera● can . 36. decreed , that nothing should be painted on the walls of Churches , which is adored of the people . d Origen , We suffer not any to worship Iesus at altars , images and temples : because it is written , Thou shalt haue none other Gods. And e Epiphanius faith , It is against the authoritie of the Scriptures to see the image of Christ , or of any Saints hanging in the Church . In the seauenth Councill of Constantinople , these words of Epiphanius are cited against the Encratitae . Be mindfull be loued children not to bring images into the Church , nor set them in the places where the Saints are buried , but alwaies carie God in your hearts : neither let them be suffered in any common house : for it is not meete that a Christian should be occupied by the eyes but by the meditation of the minde . Arguments of the Papists . The reasons which they vse to defend their opinions are these , I. In Salomons temple were erected Cherubins , which were images of Angels , on the Mercieseat where God was worshipped : and thereby was resembled the maiestie of God : therefore it is lawfull to make images to resemble God. Answ. They were erected by● speciall commaundement from God , who prescribed the very forme of them and the place where they must be set : and thereby Moses had a warrant to make them ; otherwise he had sinned : let them shew the like warrant for their images if they can . Secondly the Che●ubins were placed in the holy of holies in the most inward place of the Temple , and consequently were remooued from the sight of the people , who onely heard of them : and none but the high priest saw them , and that but once a yeare . And the Cherubins without the vayle though they were to be seene , yet were they not to be worshipped . Exod. 20.4 . Therfore they serue nothing at all to iustifie the images of the church of Rome . Obiect . II. God appeared in the forme of a man to Abraham , Gen. 18. 1 , 13. and to Daniel , who saw the auncient of daies sitting on a throne , Dan. 9. Now as God appeared , so may he be resembled : therefore ( say they ) it is lawfull to resemble God in the forme of a man or any like image in which he shewed himselfe to men . Ans. In this reason the proposition is false : for God may appeare in whatsoeuer forme it pleaseth his maiestie ; yet doth it not follow , that man should therefore resemble God in those formes : man hauing no libertie to resemble him in any forme at all ; vnlesse he be commaunded so to doe . Againe , when God appeared in the forme of a man , that forme was a signe of Gods presence onely for the time when God appeared and no longer ; as the bread and wine in the Sacrament are signes of Christs bodie and blood , not for euer but for the time of administration : for afterward they become againe as common bread and wine . And when the holy Ghost appeared in the likenes of a doue , that likenes was a signe of his presence no longer then the holy Ghost so appeared . And therfore he that would in these formes represent the Trinitie , doth greatly dishonour God , and doe that for which he hath no warrant . Obiect . III. Man is the image of God , but it is lawfull to paint a man , and therefore to make the image of God. Ans. A very cauill : for first a man cannot be painted , as he is the image of God , which stands in the spirituall gifts of righteousnes and true holines . Againe , the image of a man may be painted for ciuill or historicall vse , but to paint any man for this end to represent God , or in the way of religion , that we may the better remember and worship God , it is vnlawfull . Other reasons which they vse , are of small moment , and therfore I omit them . II. Differ . They teach and maintaine , that images of God and of Saints may be worshipped with religious worship , specially the crucifix . For a Thomas of Watering saith , Seeing the crosse doth represent Christ , who died vpon a crosse , and is to be worshipped with diuine honour : it followeth that the crosse is to be worshipped so too . We on the contrarie , holde they may not . Our principall ground is the second commaundement , which containeth two parts : the first forbiddeth the making of images to resemble the true God : the second forbids the worshipping of them , or God in them : in these words , Thou shalt not bow downe to them . Now , there can be no worship done to any thing lesse then the bending of the knee . Againe the brasen serpent was a type or image of Christ crucified , Ioh. 3.14 . appointed by God himselfe : yet when the people burned incense to it , 2. King. 18.4 . Hezekias brake it in pieces , and is therefore commended . And when the deuill bad our Sauiour Christ , but to bowe downe the knee vnto him , and he would giue him the whole worlde : Christ reiects his offer , saying , Thou shalt worship the Lord thy God , and him onely shalt thou serue . Math. 4. 10. Againe it is lawefull for one man to worship another with ciuill worship , but to worship man with religious honour is vnlawefull . For all religious worship is prescribed in the first table : and the honour due to man is onely prescribed in the second table and the first commandement thereof , Honour thy father : which honour is therefore ciuill and not religious . Now the meanest man that can be , is a more excellent image of God , then all the images of God or of Saints that are deuised by men . Augustine , and long after him Gregorie , in plaine tearmes denieth images to be adored . The Papists defend their opinions by these reasons . I. Psal. 99.5 . Cast downe your selues before his footestoole . Ans. The wordes are thus to be read : Bowe at his footestoole : that is , at the Arke and Mercyseat , for there he hath made a promise of his presence : the words therefore say not , bow to the Arke , but to God at the Arke . II. Obiect . Exod. 3.5 . God said to Moses , Stand afar off and put off thy shoes , for the place is holy . Nowe if holy places must be reuerenced , then much more holy images , as the crosse of Christ , and such like . Ans. God commaunded the ceremony of putting off the shoes , that he might thereby strike Moses with a religious reuerence , not of the place but of his own maiestie , whose presence made the place holy . Let them shewe the like warrant for images . III. Obiect . It is lawefull to kneele downe to a chaire of estate in the absence of the king or Queene : therefore much more to the images of God & of Saints in heauen glorified , beeing absent from vs. Answer . To kneele to the chaire of estate , is no more but a ciuil testimonie , or signe of ciuill reuerence by which all good subiects when occasion is offered , shewe their loyaltie and subiection to their lawfull princes . And this kneeling beeing on this manner , and to no other ende , hath sufficient warrant in the worde of God. But kneeling to the image of any Saint departed , is religious and consequently more then ciuill worship , as the Papists themselues confesse . The argument then prooueth nothing , vnlesse they wil keepe themselues to one and the same kind of worship . III. Differ . The Papists also teach , that God may be lawfully worshipped in images , in which he hath appeared vnto men : as the Father , in the image of an old man : the sonne in the image of a man crucified : and the holy Ghost in the likenes of a doue , &c. But we hold it vnlawefull to worship God , in , by , or at any image : for this is the thing which ( as I haue prooued before ) the second commandement forbiddeth . And the fact of the Israelites , Exod. 32. in worshipping the golden calfe is condemned as flat idolatrie ; albeit they worshipped not the calfe but God in the calfe ; for v. 5. Aaron saith , Tomorrow shall bee the solemnitie of Iehouah : whereby he doth giue vs to vnderstand , that the calfe was but a signe of Iehouah whome they worshipped . Obiect . It seemes the Israelites worshipped the calfe . For Aaron saith , v. 4. These bee thy Gods ( O Israel ) that brought thee out of Egypt . Ans. Aarons meaning is nothing else , but that the golden calfe was a signe of the presence of the true God. And the name of the thing signified is giuen to the signe , as vpon a stage he is called a king that represents the king . And Augustine saith , that images are woont to be called by the names of things whereof they are images , as the counterfeit of Samuel is called Samuel . And we must not esteeme them all as madde men to thinke that a calfe made of their earings , beeing but one or two daies old , should bee the God that brought them out of Egypt with a mightie hand many daies before . And these are the points of difference touching images ; wherein we must stand at variance for euer with the Church of Rome . For they ●rre in the foundation of religion , making indeed an idol of the true God , and worshipping another Christ then we doe , vnder new tearmes , maintaining the idolatrie of the heathen . And therefore haue we departed from them : and so must we still doe because they are Idolaters ; as I haue prooued . The X. point . Of reall presence . Our Consent . I. We hold and beleeue a presence of Christs bodie and blood in the sacrament of the Lords supper : and that no fained , but a true and reall presence which must be considered two waies : first in respect of the signes , secondly in respect of the communicants . For the first we hold and teach , that Christs bodie and blood , are truely present with the bread and wine , beeing signes in the Sacrament : but how ? not in respect of place or coexistence : but by sacramentall relation on this manner . When a word is vttered , the sound comes to the eare ; and at the same instant , the thing signified comes to the mind ; and thus by relation the word and the thing spoken of , are both present togither . Euen so at the Lords table bread and wine must not be considered barely , as subsistāces and creatures , but as outward signes in relation to the bodie and blood of Christ : and this relation , arising from the very institution of the Sacrament , standes in this , that when the elements of bread and wine are present to the hand and to the mouth of the receiuer ; at the very same time the bodie and blood of Christ are presented to the minde : thus and no otherwise is Christ truely present with the signes . The second presence is in respect of the communicants , to whose beleeuing hearts he is also really present . It will bee said , what kind of presence is this ? Ans. Such as the communion in the sacrament is , ●uch is the presence : and by the communion must we iudge of the presence . Nowe the communion is on this manner : God the father according to the tenour of the Euangelicall couenant . gives Christ in this sacrament as really and truely , as any thing can bee giuen to man , not by part and peecemeale ( as wee say ) but whole Christ , God and man , on this sort . In Christ there be two natures , the godhead● & manhood . The godhead is not giuen in regard of substance , or essence : but only in regard of efficacie , merits , & operatiō cōceiued thence to the manhood . And further in this sacrament Christs whole manhood is giuen both bodie and soule , in this order . First of all is giuen the very manhood in respect of substance , and that really : secondly the merits and benefits thereof , as namely , the satisfaction performed by and in the manhood ; to the iustice of God. And thus the intire manhood with the benefits thereof , are giuen wholly and ioyntly togither . For the two dislinct signes of bread and wine signifie not two distinct giuings of the bodie apart , and the blood apart ; but the full and perfect nourishment of our soules . Againe the benefits of Christs manhood are diuersly giuen , some by imputation , which is , an action of God accepting that which is done by Christ as done by vs : and thus it hath pleased God to giue the passion of Christ and his obedience . Some againe are giuen by a kind of propagation , which I cannot fitly expresse in tearmes but I resemble it thus . As one candle is lighted by another , and one torch or candle-light is conueied to twentie candles : euen so the inherent righteousnes of euery beleeuer , is deriued from the storehouse of righteousnesse , which is in the manhood of Christ ; for the righteousnes of all the members , is but the fruit thereof , euen as the naturall corruption in all mankinde , is but a fruit of that originall sinne which was in Adam . Thus we see howe God for his part giues Christ : and that really . To proceede , when God giues Christ , he giues withall at the same time the spirit of Christ , which spirit creates in the heart of the receiuer the instrument of true faith , by which the heart doeth really receiue Christ giuen of God , by resting vpon the promise , which God hath made that he will giue Christ and his righteousnesse to euery true beleeuer . Now then , when God giues Christ with his benefits , & man for his part by faith receiues the same as they are giuen , there riseth that vnion which is betweene euery good receiuer and Christ himselfe . Which vniō is not forged but a reall , true , and neere coniunction : nearer then which , none is or can be : because it is made by a solemne giuing and receiuing that passeth betweene God and man : as also by the bond of one and the same spirit . To come then to the point , considering there is a reall vnion , and consequently a reall communion betweene vs and Christ , ( as I haue prooued ) there must needes bee such a kind of presence wherein Christ is truely and really present to the heart of him that receiues the sacrament in faith . And thus farre doe wee consent with the Romish Church touching reall presence . The dissent . We differ not touching the presence it selfe , but onely in the maner of presence . For though we hold a reall presence of Christs bodie and blood in the sacrament , yet doe we not take it to be locall , bodily , or substantiall , but spirituall and mysticall ; to the signes by sacramentall relation , and to the communicants by faith alone . On the contrarie the Church of Rome maintaines transubstantiation , that is , a locall , bodily , and substantiall presence of Christs bodie and blood , by a change and conuersion of the bread and wine into the said bodie and blood . Our reasons . I. This corporall presence ouerturnes sundrie articles of faith . For we beleeue that the bodie of Christ was made of the pure substance of the Virgin Marie , and that but once , namely when he was conceiued by the holy Ghost , and borne . But this cannot stand , if the bodie of Christ be made of bread and his blood of wine , as they must needs be , if there be no succession or annihilation but a reall conuersion of substances in the sacrament : vnlesse we must beleeue contrarieties , that his bodie was made of the substance of the Virgin , & not of the Virgin ; made once and not once but often . Againe , if his bodie and blood be vnder the formes of bread and wine , then is he not as yet ascended into heauen , but remaines still among vs. Neither can hee be said to come frō heauen at the day of iudgement : for hee that must come thence to iudge the quicke and dead , must be absent from the earth . And this was the auncient faith . Augustine saith , that Christ according to his maiestie and prouidence and grace is present with vs to the ende of the world : but according to his assumed flesh he is not alwaies with vs. Cyril saith , He is absent in bodie and present in vertue , whereby all things are gouerned . Vigilius saith , That he is gone from vs according to his humanitie : he hath left vs in his humanitie : in the forme of a seruant absent from vs : when his flesh was on earth , it was not in heauen : being on earth , hee was not in heauen : and being now in heauen , he is not on earth . Fulgentius saith , One and the same Christ according to his humane substance , was absent from heauen whē he was on earth : and left the earth when he ascended into heauen . Reason II. This bodily presence ouerturnes the nature of a true bodie , whose common nature or essentiall propertie it is , to haue length , breadth , & thicknes , which beeing taken away a bodie is no more a bodie . And by reason of these three dimensions , a bodie can occupie but one place at once , as Aristotle said , the propertie of a bodie is to be seated in some place , so as a mā may say where it is . They therefore that hold the bodie of Christ to be in many places at once , doe make it no bodie at all ; but rather a spirit , and that infinit . They alleadge that God is almightie ; that is true indeede , but in this and like matters we must not dispute what God can do , but what he wil doe . And I say further because god is omnipotent , therfore there be some things which he cannot do , as for him to denie himselfe , to lie , & to make the parts of a contradiction to be both true at the same time . To come to the point , if God should make the very body of Christ to be in many places at once , he should make it to be no bodie while it remaines a bodie : and to be circumscribed in some one place and not circumscribed , because it is in many places at the same time : to be visible in heauen and inuisible in the sacrament ; and thus should he make contradictions to be true : which to doe , is against his nature , and argues rather impotēcie then power . Augustine saith to this purpose . If he could lie , deceiue , he deceiued , deale vniustly , he should not be omnipotent . And , Therefore hee is omnipotent , because he can not doe these things . Againe , He is called omnipotent● by doing that which he will , and not by doing that which he will not : which if it should befall him , he should not be omnipotent . Reason III. Transubstantiation ouerturnes the very supper of the Lord. For in euery sacrament there must be a signe , a thing signified , and a proportion or relation betweene them both . But popish reall presence takes al away : for when the bread is really turned into Christs bodie , and the wine into his bloode , then the signe is abolished , and there remaines nothing but the outwarde formes or appearance of breade and wine . Againe , it abolisheth the endes of the sacrament , whereof one is to remember Christ till his comming againe , who beeing present in the sacrament bodily , needes not to bee remembred : because helpes of remembrance are of things absent . Another ende is to nourish the soule vnto eternall life : but by transubstantiation the principall feeding is of the bodie and not of the soule , which is onely fed with spirituall foode : for though the bodie may be bettered by the food of the soule , yet can not the soule be fedde with bodily foode . Reason IV. In the sacrament the bodie of Christ is receiued as it was crucified , & his blood as it was shed vpon the crosse : but now at this time Christs bodie crucified , remaines still as a bodie , but not as a bodie crucified ; because the act of crucifying is ceased . Therefore it is faith alone , that makes Christ crucified to be present vnto vs in the sacrament . Againe , that blood which ran out of the feete and hands and side of Christ vpon the crosse , was not gathered vp againe and put into the veines : nay , the collection was needles , because after the resurrection , he liued no more a naturall but a spirituall life : & none knowes what is become of this blood . The Papist therefore can not say it is present vnder the forme of wine locally : and we may better say it is receiued spiritually by faith , whose propertie is to giue a being to things which are not . Reason V. 1. Cor. 10.3 . The fathers of the old testament did eate the same spirituall meate , and drinke the same spirituall drinke : for they dranke of the rocke which was Christ. Now they could not eate his bodie which was crucified , or drinke his blood shedde bodily , but by faith : because then his bodie and blood were not in nature . The Papists make answer , that the fathers did eate the same meate , and drinke the same spirituall drinke with themselues , not with vs. But their answer is against the text . For the Apostles intent is to prooue , that the Iewes were euery way equall to the Corinthians , because they did eate the same spirituall meate , and dranke the same spirituall drinke with the Corinthians ; otherwise his reason prooues not the point which he hath in hand , namely that the Israelites were nothing inferiour to the Corinthians . Reason VI. And it is said , the Sabbath was made for man , and not man for the Sabbath : so it may be saide , that the sacrament of the Lords supper was made for man , and not man for it : and therefore man is more excellent then the sacrament . But if the signes of bread and wine be really turned into the bodie and blood of Christ , then is the sacrament infinitely better then man ; who in his best estate is onely ioyned to Christ , and made a member of his mysticall bodie : whereas the bread and wine are made very Christ. But the sacrament or outward elements indeede are not better then man : the end beeing alwaies better then the thing ordained to the ende . It remaines therefore that Christs presence is not corporall but spirituall . Againe in the supper of the Lord , euery beleeuer receiueth whole Christ , God and man , though not the godhead : now by this carnall eating , we receiue not whole Christ , but onely a part of his manhood : and therefore in the sacrament there is no carnall eating , and consequently no bodily presence . Reason VII . The iudgement of the auncient Church . Theodoret saith , The same Christ , who called his naturall bodie foode and bread , who also called himselfe a vine , he vouchsafed the visible signes the name of his owne bodie , not chaunging nature , but putting grace to nature , whereby he meanes consecration . And , The mysticall signes after sanctification loose not their proper nature . For they remaine in their first nature , and keepe their first figure and forme : and as before , may be touched and seene : and that which they are made , is vnderstood , beleeued , adored . Gelasius saith , Bread and wine passe into the substance of the bodie & blood of Christ , yet so as the substance or nature of bread and wine ceaseth not . And they are turned into the diuine substance , yet the bread and wine remaine still in the propertie of their nature . Lumbard saith , If it be asked what conuersion this is , whether formall , or substantiall , or of an other kind , I am not able to define . And that the fathers held not transubstantiatiō , I proue it by sundrie reasons . First , they vsed in former times a to burne with fire that which remained after the administration of the Lords supper . Secondly by the sacramentall vnion of the bread and wine with the bodie and blood of Christ , they vsed to confirme the personall vnion of the manhood of Christ with the godhead against heretickes : which argument they would not haue vsed , if they had beleeued a popish reall presence . Thirdly it was a custome in Constantinople , that if many parts of the sacrament remained after the administration thereof was ended , that young children should be sent for from the schoole to eate them ; who neuerthelesse were barred the Lords table . And this argues plainely that the Church in those daies , tooke the bread after the administration was ended , for common bread . Againe , it was once an order in the Romane Church , that the wine should be consecrated by dipping into it bread , which had beene consecrated . But this order cannot stand with the reall presence , in which the bread is turned both into the bodie and blood . Nicholaus Cabasilas saith , After he hath vsed some speech to the people , hee erects their mindes , and lif●s their thoughts from earth and saith , Sursum corda , Let vs lift vp our hearts , let vs thinke on things aboue , and not on things that are vpon the earth . They consent & say , that they lift vp their hearts thither , where is their treasure , and where Christ sits at the right hand of his father . Obiections of Papists . I. Their first reason is , Ioh. 6.55 . My flesh is meat indeede , and my blood is drinke indeede : therefore ( say they ) Christs body must be eaten with the mouth and his blood drunke accordingly . Ans. The chapter must be● vnderstood of a spirituall eating of Christ : his bodie is meate indeed , but spirituall meate , & his blood spirituall drink , to be receiued not by the mouth , but by faith . This is the very point that Christ here intends to prooue , namely that to beleeue in him is to eate his flesh and to drinke his blood are all one . Againe , this chapter must not be vnderstood of that speciall eating of Christ in the sacrament : for it is said generally , v. 53. Except ye eate the flesh of Christ , and drinke his blood , ye haue no life in you : and if these very wordes ( which are the substance of the chapter ) must be vnderstood of a sacramentall eating , no man before the cōming of Christ was saued : for none did bodily eate or drinke his bodie or blood ; considering it was not then existing in nature , but onely was present to the beleeuing heart by faith . II. Obiect . An other argument is taken from the words of the institution . This is my bodie . Ans. These words must not be vnderstood properly but by a figure : his bodie beeing put for the signe and seale of his body . It is obiected , that when any make their last wills and testaments , they speake as plainely as they can ; now in this supper Christ ratifies his last will and testament : & therefore he spake plainely , without any figure . Ans. Christ here speaketh plainely and by a figure also : for it hath beene alwaies the vsual manner of the Lord in speaking of the sacraments , to giue the name of the thing signified to the signe : as Gen. 17. 10. circumcision is called the couenant of God : and in the next verse in the way of exposition , the signe of the couenant . And Exod. 12. 11. the paschall lambe is called the angels passing by or ouer the houses of the Israelites , whereas indeede it was but a signe thereof : and 1. Cor. 10.4 . The rock was Christ. 1. Cor. 5.7 . The passeouer was Christ. And the like phrase is to bee founde in the institution of this sacramēt concerning the cup , which the Papists thēselues confesse to be figuratiue : when it is said , Luk. 22. This cup is the newe testament in my blood , that is , a signe , seale , and pledge thereof . Againe the time when these words were spoken must be considered , and it was before the passion of Christ , whereas yet his bodie was not crucified nor his blood shed : and consequently neither of them could bee receiued in bodily manner , but by faith alone . Againe , Christ was not onely the author , but the minister of this sacrament at the time of institution thereof : and if the bread had beene truely turned into his bodie , and the wine into his blood , Christ with his own hands should haue taken his owne bodie and blood , and haue giuen it to his disciples , nay , which is more , he should with his owne hands , haue taken his owne flesh , and drunken his owne blood , and haue eaten himselfe . For Christ himselfe did eate the bread and drinke the wine , that he might with his owne person consecrate his last supper , as he had consecrated baptisme before . And if these words should be properly vnderstood , euery man should bee a manslaier in his eating of Christ. Lastly by means of popish real presence , it comes to passe , that our bodies should be nourished by naked qualities without any substance which in all philosophie is false and erronious . To help this and the like absurdities , some Papists make nine wonders in the sacrament . The first , that Christs bodie is in the Eucharist in as large a quantitie as he was vpon the crosse● and is now in heauen , & yet excludes not the quantitie of the bread . The second , that there be accidents without a subiect . The third , that bread is turned into the body of Christ , & yet is not the matter of the bodie , nor resolued to nothing . The fourth , that the bodie increaseth not by consecration of many hosts , and is not diminished by often receiuing . The fifth , that the bodie of Christ is vnder many consecrated hosts . The sixt , that when the host is deuided , the body of Christ is not deuided , but vnder euery part thereof is whole Christ. The seuenth , that when the priest holds the host in his hand , the bodie of Christ is not felt by it selfe nor seene , but the formes of bread and wine . The eight , that when the formes of bread and wine cease , the body and blood of Christ ceaseth also to be there . The ninth , that the accidents of bread and wine haue the same effects with the bread and wine it selfe , which are to nourish and fil● . On this manner it shall be easie for any man to defend the most absurd opinion that is or can be , if he may haue libertie to answer the arguments alleadged to the contrarie by wonders . To conclude , seeing there is a reall communion in the sacrament between Christ and euery beleeuing heart , our dutie therefore is , to bestowe our hearts on Christ , endeauouring to loue him , and to reioyce in him , and to long after him aboue all things : all our affiance must be in him , & with him ; wee beeing now on earth must haue our conuersation in heauen . And this is the true reall presence , which the auncient Church of God hath commended vnto vs : for in all these liturgies these wordes are vsed , and are yet extant in the Popish masse , Lift vp your hearts : we lift them vp vnto the lord . By which words the communicants were admonished to direct their mindes and their faith to Christ sitting at the right hand of God. Thus said Augustine , If we celebrate the ascension of the Lord with deuotion , let vs ascend with him , & lift vp our hearts . Againe , they which are alreadie risen with Christ in faith and hope are inuited to the great table of heauen , to the table of Angels , where is the bread . The eleuenth point . Of the sacrifice in the Lords Supper , which the Papists call the sacrifice of the Masse . Touching this point , first I will set downe what must bee vnderstood by the name Sacrifice . A sacrifice is taken properly , or improperly . Properly it is a sacred or solemne action , in which man offereth and consecrateth some outward bodily thing vnto God for this end , to please and honour him thereby . Thus all the sacrifices of the old testament , and the oblation of Christ vpon the crosse in the new testament are sacrifices . Improperly , that is , onely by the way of resemblance , the duties of the morall lawe are called sacrifices . And in handling this question ; I vnderstand a sacrifice both properly and improperly by way of resemblance . Our Consent . Our consent I propound in two conclusions . Conclus . I. That the supper of the Lord is a sacrifice , and may truly be so called as it hath beene in former ages ; and that in three respects . I. Because it is a memoriall of the reall sacrifice of Christ vpon the crosse , and containes withall a thanksgiuing to God for the same , which thanksgiuing is the sacrifice and calues of our lips . Heb. 13.15 . II. Because euery communicant doth there present himselfe bodie and soule a liuing , holy , and acceptable sacrifice vnto God. For as in this sacrament god giues vnto vs Christ , with his benefits : so we answerable giue vp our selues vnto God as seruants to walke in the practise of all dutifull obedience . III. It is called a sacrifice in respect of that which was ioyned with the sacrament , namely the almes giuen to the poore as a testimonie of our thankefulnes vnto God. And in this regard also , the ancient fathers haue called the sacrament , an vnbloodie sacrifice : & the table , an altar , & the ministers priests : & the whole action an oblation not to God but to the congregation , and not by the priest alone but by the people . A canon of a certaine Councell saith . Wee decree that euery Lords daie the oblation of the altar be offered of euery man and woman both for bread and wine . And Augustine saith , that women offer a sacrifice at the altar of the Lord , that it might be offered by the priest to God. And vsually in auncient writers the communion of the whole bodie of the congregation is called the sacrifice or oblation . Conclus . II. That the very bodie of Christ is offered in the Lords supper For as wee take the bread to be the body of Christ sacramentally by resemblance and no otherwise : so the breaking of bread is sacramentally the sacrificing or offering of Christ vpon the crosse . And thus the fathers haue termed the Eucharist an immolation of Chrtst , because it is a commemoration of his sacrifice vpon the crosse . Aug. Epist. 23. Neither doeth he he which saith Christ was offered . For if sacraments had not the resemblance of things whereof they are sacraments , they should in no wise be sacraments : but from a resemblance , they often take their names . Againe Christ is sacrificed in the last supper , in regard of the faith of the communicants , which makes a thing past and done as present . Augustine saith , When we beleeue in Christ he is offered for vs daily . And , Christ is then slaine for euery one , when hee beleeues that he is slaine for him . Ambrose saith , Christ is sacrificed daily in the mindes of beleeuers , as vpon an altar . Hierome saith , He is alwaies offered to the beleeuers . II. The difference . They make the Eucharist to be a reall , externall , or bodily sacrifice offered vnto God : holding and teaching , that the minister is a priest properly : & that in this sacrament he offers Christs bodie and blood to God the father really and properly vnder the formes of bread and wine . We acknowledge no real , outward , or bodily sacrifice for the remission of sinnes , but onely Christs oblation on the crosse once offered . Here is the maine difference between vs , touching this point and it is of that waight and moment , that they stifly maintaining their opinion ( as they doe ) can be no Church of God. For this point raseth the foundation to the very bottom . And that it may the better appeare that we auouch the trueth , first I will confirme our doctrine by scripture , and secondly confute the reasons which they bring for themselues . III. Our reasons . Reason I. Heb. 9,15 . and 26. and c. 10.10 . The holy Ghost saith , Christ offered himselfe but once . Therefore not often : and thus there can be no reall or bodily offering of his bodie and blood in the sacrament of his supper : the text is plaine . The Papists answer thus . The sacrifice of Christ ( say they ) is one for substance , yet in regard of the manner of offering it is either bloody or vnbloodie , and the holy ghost speakes onely of the bloodie sacrifice of Christ : which was indeede offered but once . Ans. But the author of this epistle takes it for graunted , that the sacrifice of Christ is onely one , and that bloodie sacrifice . For he saith , Heb. 9.25 . Christ did not offer himselfe often , as the high priests did . and v. 26. For then he must haue often suffered since the foundation of the world : but nowe in the ende he hath appeared once to put away sinne by the sacrifice of himselfe . and v. 22. without shedding of blood is no remission of sinnes . By these words it is plaine , that the scripture neuer knewe the twofold manner of sacrificing of Christ. And euery distinction in diuinity not founded in the written word , is but a forgerie of mans braine . And this distinction be good , how shal the reason of the Apostle stand . He did not offer himselfe but once , because he suffered but once . Reason II. The Romish Church holds that the sacrifice in the Lords supper is all one for substance , with the sacrifice which hee offered on the crosse : if that be so , then the sacrifice in the Eucharist , must either be a continuance of that sacrifice which was begun on the crosse , or els an alteration or repitition of it . Now let them choose of these twaine which they will : if they say it is a continuance of the sacrifice on the crosse , Christ beeing but the beginner and the priest the finisher thereof , they make it imperfect : for to continue a thing till it be accomplished , is to bring perfection vnto it : but Christs sacrifice on the crosse was then fully perfected , as by his owne testimonie appeares , when he saide , Consummatum est , it is finished . Againe , if they say , it is a repetition of Christs sacrifice , thus also they make it imperfect : for that is the reason which the holy Ghost vseth to prooue that the sacrifices of the old testament were imperfect , because they were repeated . Reason III. A reall and outward sacrifice in a sacrament , is against the nature of a sacrament and especially the supper of the Lord : for one ende thereof is to keepe in memorie the sacrifice of Christ. Now euery remembrance must be of a thing absent , past , and done : and if Christ be daily and really sacrificed , the sacrament is no fit memoriall of his sacrifice . Againe the principal ende for which the sacrament was ordained , is that God might giue and we receiue Christ with his benefits : and therefore to giue and take , to eate and drinke , are here the principall actions . Now in a reall sacrifice God doth not giue Christ & the priest receiue him of God ; but cōtrariwise he giues & offers Christ vnto God , and God receiues some thing of vs. To helpe the matter they say , that this sacrifice serues not properly to make any satisfaction to God , but rather to applie vnto vs the satisfaction of Christ beeing alreadie made . But this answer s●ill maketh against the nature of a sacrament , in which God giues Christ vnto vs : whereas in a sacrifice God receiues from man , and man giues something to God : a sacrifice therefore is no fit meanes to applie any thing vnto vs , that is giuen of God. Reason IV. Hebr. 7.24,25 . The holy Ghost makes a difference betweene Christ the high priest of the new testament , and all Leuiticall priests in this , that they were many , one succeeding another : but he is onely one , hauing an eternall priesthood , which cannot passe from him to any other . Now if this difference be good , then Christ alone in his owne very person must be the priest of the new testament , and no other with , or , vnder him : otherwise in the new testament there should be more priests in number then in the old . If they say , that the whole action remaines in the person of Christ , and that the priest is but an instrument vnder him ( as they say ) I say againe it is false ; because the whole oblation is acted or done by the priest himselfe : and he which doth all , is more then a bare instrument . Reason V. If the priest doe offer to God Christs reall bodie and bloode for the pardon of our sinnes , then man is become a mediatour betweene God and Christ. Now the Church of Rome saith , that the priest in his masse is a priest properly , and his sacrifice a reall sacrifice , differing onely in the manner of offering from the sacrifice of Christ vpon the crosse : and in the very canon of the masse they insinuate thus much , when they request God to accept their gifts and offerings , namely Christ himselfe offered , as he did the sac●ifices of Abel and Noe. Now it is absurd , to thinke that any creature should be a mediatour betweene Christ and God. Therefore Christ can not possibly be offered by any creature vnto God. Reason VI. The iudgement of the auncient Church . A certaine Councill held at Toledo in Spaine , reprooueth the Ministers that they offered sacrifice often the same day without the holy communion . The wordes of the Canon are these : Relation is made vnto vs that certaine priests doe not so many times receiue the grace of the holy communion , as they offer sacrifices in one day : but in one day , if they offer many sacrifices to God , in all the oblations , they suspend themselues from the communion — . Here marke , that the sacrifices in auncient Masses were nothing else but formes of diuine seruice ; because none did communicate , no not the priest himselfe . And in an other Councill the name of the Masse is put onely for a forme of praier . It hath pleased vs , that prayers , supplications , Masses , which shall be allowed in the Councill — , be vsed . A●d in this sense it is taken when speach is vsed of the making or compounding of Masses : for the sacrifice propitiatorie of the bodie and blood of Christ admits no composition . Abbat Paschasius saith , Because we sinne daily Christ is sacrificed for vs mystically , and his Passion is giuen in mysterie . These his wordes are against the reall sacrifice : but yet he expoundes himselfe more plainely , cap. 10. The blood is drunke in mysterie spiritually : and , it is all spirituall which we eate . &c. 12. The priest — , distributes to euery one not as much as the outward ●ight giueth , but as much as faith receiueth . cap. 13. The full similitude is outwardly , and the immaculate flesh of the lambe is faith inwardly — , that the truth be not wanting to the sacrament , and it be not ridiculous to Pagans that we drinke the blood of a killed man. cap. 6. One eates the flesh of Christ spiritually and drinkes his blood , another seemes to receiue not so much as a morsell of bread from the hand of the priest : his reason is , because they come vnprepared . Now then considering in all these places he makes no receiuing but spirituall , neither doth he make any sacrifice but spirituall . IV. Obiections of Papists . I. Gen. 14. v. 18. When Abraham was comming from the slaughter of the Kings , Melchizedech mette him , and brought forth bread and wine : and he was a priest of the most high God. Now this bread and wine ( say they ) he brought forth to offer for a sacrifice ; because it is said he was a priest of the most high God : and they reason thus . Christ was a priest after the order of Melchizedek : therefore as Melchizedek offered bread and wine , so Christ vnder the formes of bread and wine offers himselfe in sacrifice vnto God. Ans. Melchizedek was no type of Christ in regard of the acte of sacrificing , but in regard of his person , and things pertaining thereto , which all are fully expounded , Hebr. 7. the summe whereof is this . I. Melchizedeck was both king and priest : so was Christ. II. He was a prince of peace and righteousnesse : so was Christ. III. He had neither father nor mother : because the scripture in setting downe his history makes no mention either of beginning or ending of his daies : and so Christ had neither father nor mother : no father , as he was man : no mother , as he was God. IV. Melchizedek being greater thē Abraham blessed him , & Christ by vertue of his priesthood blesseth , that is , iustifieth & sanctifieth all those that be of the faith of Abrahā . In these things onely standes the resemblance and not in the offering of bread and wine . Againe the ende of bringing forth the bread and wine , was not to make a sacrifice , but to refresh Abraham and his seruants , that came from the slaughter of the Kings . And he is called here a priest of the most high God , not in regard of any sacrifice : but in consideration of his blessing of Abraham , as the order of the words teacheth , And he was the priest of the most high God , and therefore he blessed him . Thirdly , though it were graunted , that he brought forth bread and wine to offer in sacrifice , yet will it not follow , that in the sacrament Christ himselfe is to be offered vnto God vnder the naked formes of bread and & wine . Melchizedeks bread and wine were absurd types of no-bread and no-wine , or of formes of bread and wine in the Sacrament . II. Obiect . The paschall lambe was both a sacrifice and a sacrament : now the Eucharist comes in roome thereof . Ans. The paschall lambe was a sacrament , but no sacrifice . Indeede Christ saith to his disciples , Goe and prepare a place to sacrifice the Passeouer in , Mark , 14.12 . but the words to offer , or to sacrifice , doe often signifie no more but to kill . As when Iacob and Laban made a couenant , it is saide , Iacob sacrificed beasts , and called his brethren to eate bread , Gen. 31.54 . Which words must not be vnderstood of killing for sacrifice , but of killing for a feast : because he could not in good conscience inuite them to his sacrifice , that were out of the couenant , beeing ( as they were ) of another religion : secondly , it may be called a sacrifice , because it was killed after the maner of a sacrifice . Thirdly , when Saul sought his fathers asses , and asked for the Seer , a maide bids him goe vp in hast : for ( saith shee ) there is an offering of the people this day in the high place , 1. Sam. 9. 12. where the feast that was kept in Rama , is called a sacrifice : in all likelihood because at the beginning thereof , the priest offered a sacrifice to God : and so the Passeouer may be called a sacrifice , because sacrifices were offered within the compasse of the appointed feast or solemnitie of the Passeouer : and yet the thing it selfe was no more a sacrifice then the feast in Rama was . Againe , if it were graunted that the Passeouer was both , it will not make much against vs : for the supper of the Lord succeedes the Passeouer onely in regard of the maine ende thereof , which is the increase of our communion with Christ. III. Obiect . Malac. I.II. The prophet foretelleth of a cleane sacrifice that shall be in the new testament : and that ( say they ) is the sacrifice of the Masse . Ans. This place must be vnderstood of a spirituall sacrifice , as we shall plainely perceiue if we compare it with 1. Tim. 2.8 . where the meaning of the prophet is fitly expounded . I will ( saith Paul ) that men pray in all places , lifting vp pure hands , without wrath or doubting . And this is the cleane sacrifice of the Gētiles . Thus Iustin Martyr saith , That supplicatiōs and thanksgiuings are the onely perfect sacrifices pleasing God , and that Christians haue learned to offer them alone . And Tertullian saith , We sacrifice for the health of the Emperour — : as God hath commanded with pure praier . And Ireneus saith , that this cleane offering to be offered in euery place , is the praiers of the Saints . IV. Obiect . Hebr. 13.10 . We haue an altar , whereof they may not eate● which serue in the tabernacle . Now ( say they ) if we haue an altar , then we must needes haue a priest ; and also a reall sacrifice . Ans. Here is meant not a bodily , but a spirituall altar ; because the altar is opposed to the materiall Tabernacle ; and what is meant thereby is expressed in the next verse , i● which he prooues that we haue an altar . The bodies of the beasts , whose blood was brought into the holy place by the high priest for sinne , were burnt without the campe : so Christ Iesus , that he might sanctifie the people with his owne blood , suffered without the gate . Now lay the reason or proofe to the thing that is prooued , and we must needes vnderstand Christ himselfe , who was both the altar , the priest , and the sacrifice . V. Obiect . Lastly , they say , where alteration is both of law and couenant , there must needes be a new priest and a new sacrifice . But in the new testament there is alteration both of law and couenant : and therfore there is both new priest and new sacrifice . Ans. All may be graunted : in the new testamēt , there is both new priest and sacrifice : yet not any popish priest , but onely Christ himselfe both God and man. The sacrifice also is Christ as he is man : and the altar , Christ as he is God , who in the new testament offered himselfe a sacrifice to his Father for the sinnes of the world . For though he were the lambe of God slaine from the beginning of the world , in regard of the purpose of God , in regard of the value of his merit , and in regard of faith which maketh things to come as present , yet was he not actually offered till the fulnes of time came ; and once offering of himselfe , he remaineth a priest for euer , and all other priests beside him , are superfluous : his one offering once offered , beeing all-sufficient . The twelfth point . Of fasting . Our consent . Our consent may be set downe in three conclusions . I. We doe not condemne fasting , but maintaine three sorts thereof : to wit , a morall , ciuill , and a religious fast . The first being morall , is a practise of sobrietie or temperance , when as in the vse of meates and drinkes , the appetite is restrained , that it doe not exceede moderation . And this must be vsed of all Christians in the whole course of their liues . The second beeing ciuill , is when vpon some particular and politicke considerations , men abstaine from certaine meates : as in this our common-wealth the Law inioynes vs to abstaine from flesh meate at certaine seasons of the yeare , for these speciall endes ; to preserue the breed of cattell , and to maintaine the calling of the fisherman . The third , namely a religious fast , is when the duties of religion , as the exercise of praier and humiliation are practised in fasting . And I doe now specially intreat of this kind . Conclus . II. We ioyne with them in the allowance of the principall and right endes of a religious fast , and they are three . The first is , that thereby the minde may become attentine in meditation of the duties of godlinesse to be performed● The second is , that the rebellion of the flesh may be subdued : for the flesh pampered becomes an instrument of licentiousnes . The third , and ( as I take it ) the cheefe ende of a religious fast is , to professe our guiltinesse , and to testifie our humiliation before God for our sinnes : aud for this ende in the fast of Nineue , the very beast was made to abstaine . Conclus . III. We yeeld vnto them , that fasting is an helpe and furtherance to the worship of God ; yea and a good worke also if it be vsed in a good maner . For though fasting in it selfe beeing a thing indifferent , as eating & drinking are : is not to be tearmed a good worke , yet beeing applied , and considered in relation to the right ends before spoken of , and practised accordingly : it is a worke allowed of God , and highly to be esteemed of all the seruants and people of God. The difference or dissent . Our dissent from the Church of Rome in the doctrine of fasting stands in three things . I. They appoint and prescribe set times of fasting , as necessarie to be kept : but we hold and teach that to prescribe the time of a religious fast , is in the libertie of the Church and the gouernours thereof , as speciall occasion shall be offered . When the disciples of Iohn asked Christ , why they and the Pharises fast often , but his disciples fasted not , he answered , Can the children of the marriage chamber mourne as long as the bridegroome is with them : but the daies will come when the bridegroome shall be taken away from them , and then shall they fast , Math. 9.15 . where he giues them to vnderstand , that they must fast , as occasions of mourning are offered . Where also I gather , that a set time of fasting is no more to be enioyned then a set time of mourning . It was the opinion of Augustine , that neither Christ nor his Apostles , appointed any times of fasting . And Tertullian saith , that they of his time fasted of their owne accordes freely , without law or commandement , as occasions and times serued . And Eusebius saith , that Montanus was the first that made lawes of fasting . It is obiected , that there is a set time of fasting prescribed , Leuit. 16.29 . Ans. This set and prescribed fast was commanded of God as a part of the legall worship which had his ende in the death of Christ : therefore it doth not iustifie a set time of fasting in the new testament , where God hath left man to his owne libertie , without giuing the like commandement . It is againe alleadged , that Zacharie , 7.5 . there were set times appointed for the celebration of religious fasts vnto the Lord , the fifth and the seauenth moneths . Ans. They were appointed vpon occasion of the present afflictions of the Church in Babylon , and they ceased vpon their deliuerance . The like vpon like occasion may we appoint . It is further obiected , that some Churches of the Protestants obserue set times of fasting . Ans. In some Churches there be set daies and times of fasting , not vpon necessitie or for conscience or ●eligions sake , but for politicke or ciuill regardes , whereas in the Romish Church it is helde a mortall sinne , to deferre the set time of fasting till the next day following . Secondly we dissent from the Church of Rome touching the manner of keeping a fast . For the best learned among them allow the drinking of wine , water , electuaries , and that a often within the compasse of their appointed fast : yea they allow the eating of one meale on a fasting day at noone-tide , and vpon a reasonable cause , one houre before : the time of fasting not yet ended . But this practise indeede is absurd , and contrarie to the practise of the olde testament : yea it doth frustrate the ende of fasting . For the bodily abstinence is an outward meanes and signe whereby we acknowledge our guiltinesse and vnworthinesse of any of the blessings of God. Againe they prescribe a difference of meates , as whit-meate onely to be vsed on their fasting daies , and that of necessitie and for conscience sake in most cases . But we holde this distinction of meates both to be foolish and wicked . Foolish ; because in such meates as they prescribe , there is as much filling and delight , as in any other meates : as namely in fish , fruites , wine , &c. which they permit . And it is against the ende of a religious fast to vse any refreshing at all ; so farre as necessitie of health and comelinesse will permit . Thus the Church in times past vsed to abstaine not onely from meate and drinke , but from all delights whatsoeuer , euen from soft apparell and sweete oyntments . Ioel 2.15 . — Sanctifie a fast — : let the bridegroome goe forth of his chamber and the bride out of her bride chamber . Dan. 10.3 . I ate no pleasant breade , neither came flesh nor wine within my mouth , neither did I annoint my selfe at all , till three weekes of daies were fulfilled . 1. Cor. 7.5 . Defraud not one an other , except it be with consent for a time , that ye may giue your selues to fasting and prayer . Againe , we holde this practise to be wicked , because it taketh away the libertie of Christians : by which , vnto the pure all things are pure . And the Apostle , Gal. 5. biddes vs to stand fast in this libertie , which the Church of Rome would thus abolish . For the better vnderstanding of this , let vs consider how the Lord himselfe hath from the beginning kept in his owne handes as a master in his owne house , the disposition of his creatures for the vse of man , that he might depend on him and his word for temporall blessings . In the first age , he appointed vnto him for mea●e euery hearb of the earth bearing seede , and euery tree wherein there is the fruit of a tree bearing ●eede , Gen. 1.29 . And as for flesh , whether God gaue vnto him libertie to eate or not to eate , we hold it vncerten . After the flood the Lord renewed his graunt of the vse of the creatures , and gaue his people libertie to eate the flesh of liuing creatures : yet so as he made some things vncleane , and forbad the eating of them : among the rest , the eating of blood . But since the comming of Christ he hath inlarged his word , and giuen libertie to all both Iewes and Gentiles , to eate of all kinds of flesh . This word of his we rest vpon ; holding it a doctrine of deuills , for men to commaund an abstinence from meates , for conscience sake ; which the Lord himselfe hath created to be receiued with thanksgiuing . Socrates a Christian historiagrapher saith , that the Apostles left it free to euery one to vse what kinde of meate they would on fasting daies , and other times . Spiridion in lent dressed swines flesh , and set it before a stranger , eating himselfe and bidding the stranger also to eate : who refusing and professing himselfe to be a Christian , therefore ( saith he ) the rather must thou doe it : for to the pure all things are pure , as the word of God teacheth vs. But they obiect Ier. 35. where Ionadab commanded the Rechabites to abstaine from wine : which commandement they obeyed● and are commended for doing well in obeying of it : therefore ( say they ) some kinde of meates may lawfully be forbidden● Ans. Ionadab gaue this commandement not in way of religion , or merit , but for other wise and politicke regardes . For he inioyned his posteritie not to drinke wine , not to build houses , not to sow ●eed , or plant vineyards , or to haue any in possession : but to liue intents to the ende they might be prepared to beare the calamities , that should befall them in time to come . But the Popish abstine●ce from certaine meates , hath respect to conscience and religion : and therefore is of an other kinde , and can haue no warrant thence . II. Obiect . Dan. 10.3 . Daniel beeing in heauines for three weekes of daies , abstained from flesh : and his example is our warrant . Ans. It was the manner of holy men in auncient times , when they fasted many daies together of their owne accords freely to abstaine from sundrie things ; and thus Daniel abstained from flesh . But the popish abstinence from flesh is not free , but stands by commandement , and the omitting of it , is mortall sinne . Againe , if they will follow Daniel in abstaining from flesh , why doe they not also abstaine from all pleasant bread and wine ; yea from oyntments : and why will they eate any thing in the time of their fast ; whereas they can not shew that Daniel ate any thing at all till euening . And Molanus hath noted that our ancetours abstained from wine and dainties , and that some of them ate nothing for two or three daies together . Thirdly they alleadge the diet of Iohn Baptist , whose meate was Locusts and wild honie : and of Timothie , who abstained from wine Ans. Their kind of diet , and that abstinence which they vsed , was onely for temperance sake ; not for conscience , or , to merit any thing thereby : let them prooue the contrarie if they can . Thirdly and lastly , we dissent from them touching certaine ends of fasting . For they make abstinence it selfe in a person fitly prepared , to be a part of the worship of God : but we take it to be a thing indifferent in it selfe , & therfore no part of Gods worship : and yet withall , being well vsed , we esteeme it as a proppe or furtherance of the worship , in that we are made the fitter by it to worship God. And hereupon some of the more learned sort of them say , Not the worke of fasting done , but the deuotion of the worker , is to be reputed the seruice of God. Againe , they say , that fasting in , or , with deuotion , is a worke of satisfaction to Gods iustice for the temporall punishment of our sinnes . Wherein we take it they doe blasphemously derogate from Christ our Sauiour , who is the whole and perfect satisfaction for sinne , both in respect of fault and punishment . Here they alleadge the example of the Nineuites , and Achabs fasting , whereby they turned away the iudgements of God denounced against thē by his Prophets . We answer , that Gods wrath was appeased towards the Nineuites , not by their fasting , but by faith laying hold on Gods mercie in Christ , & thereby staying his iudgement . Their fasting was onely a signe of their repentance : their repentance a fruit and signe of their faith , whereby they beleeued the preaching of ●onas . As for Ahabs humiliation , it is nothing to the purpose : for it was in hyprocrisie : if they get any thing thereby , let them take it to themselues . To conclude , we for our parts doe not condemne this exercise of fasting , but the abuse of it : and it were to be wished that fasting were more vsed of all Christians in all places : considering the lord doth daily giue vs new and speciall occasions of publike and priuate fasting . The XIII . point . Of the state of perfection . Our consent . Our consent I will set downe in two conclusions . I. All true beleeuers haue a state of true perfection in this life , Matthew . 5.48 . Be you perfect as your father in heauen is perfect . Gen. 6.9 . Noah was a iust and perfect man in his time , & walked with God. Gen. 17.1 . Walke before me and be perfect . And sundrie kings of Iuda are said to walke vprightly before god with a perfect heart , as Dauid , Iosias , Hezekias , &c. And Paul accounteth himselfe with the rest of the faithfull to be perfect , saying , Let vs all that are perfect bee thus minded . Phil. 3.15 . Nowe this perfection hath two parts . The first is the imputation of Christs perfect obedience , which is the ground and fountaine of all our perfection whatsoeuer . Heb. 10.14 . By one offering , that is , by his obedience in his death & passion , hath he consecrated , or made perfect , for euer them that beleeue . The second part of Christian perfection is synceritie , or , vprightnes , standing in two things . The first is , to acknowledge our imperfection and vnworthines in respect of our selues : and hereupon , though Paul had said he was perfect , yet he addeth further , that he did account of himselfe , not as though he had attained to perfection : but did forget the good things behinde , and indeauoured himselfe to that which was before . Here therefore it must be remembred , that the perfection whereof I speake , may stand with sundrie wants and imperfections . It is said of Asa that his heart was perfect with God all his daies , and yet hee pulled not downe the high places , and beeing diseased in his feete he put his trust in the phisitians and not in the Lord. Secondly this vprightnes standes in a constant purpose , endeauour , and care to keepe not some fewe , but all and euery commandement of the lawe of God , as Dauid saith , Psal. 119.6 . Then shall I not bee confounded , when I haue respect to all thy commandements . And this endeauour is a fruite of perfection , in that it proceedes from a man regenerate . For , as all men through Adams fall , haue in them by nature the seedes of all sinne , none excepted , no not the sinne against the holy ghost : so by grace of regeneration through Christ , all the faithfull haue in them likewise the seedes of all vertues needfull to saluation : and hereupon they both can and do endeauour to yeeld perfect obedience vnto God , according to the whole lawe . And they may bee tearmed perfect , as a child is called a perfect man : though it want perfection of age and stature and reason : yet hath it perfection of parts : because it hath all and euery part and facultie both of bodie and soule that is required to a perfect man. Conclus . II. There be certaine works of supererogation : that is , such works as are not onely answerable to the law , and thereupon deserue life euerlasting : but goe beyond the lawe , and merit more then the law by it selfe can make any man to merit . But where may wee finde these workes ? not in the person of any meere man , or angel , nor in all men and angels : but onely in the person of Christ God and man : whose workes are not onely answerable to the perfection of the lawe , but goe farre beyond the same . For first the obedience of his life considered alone by it selfe , was answerable euen to the rigour of the lawe : and therefore the sufferings of his death and passion , were more then the lawe could require at his hand : considering it requireth no punishment of him , that is a doer of all things contained therein . Secondly , the very rigour of the lawe requireth obedience onely of them that are meere men : but the obedience of Christ was the obedience of a person that was both God and man. Thirdly , the lawe requires personall obedience , that is , that euery man fulfill the law for himselfe , and it speakes of no more . Christ obeyed the law for himselfe , not because hee did by his obedience merit his owne glorie : but because he was to be a perfect and pure high priest , not onely in nature but also in life ; and as he was a creature , he was to be conformable to the lawe . Nowe the obedience which Christ performed , was not for himselfe alone , but it serueth also for all the elect : & considering it was the obedience of God ( as Paul signified when he said , feede the Church of God , which he purchased with his blood ) it was sufficient for many thousand worlds : & by reason the lawe requireth no obedience of him that is God : this obedience therefore may truely be tearmed a worke of supererrogation . This one wee acknowledge , and beside this we dare acknowledge none . And thus farre we agree with the Church of Rome , in the doctrine of the estate of perfection ; and further wee dare not goe . The difference . The Papists hold ( as the writings of the learned among them teach ) that a man beeing in the state of grace , may not onely keep all the commandements of the lawe , and thereby deserue his owne saluation : but also goe beyonde the lawe and doe workes of supererrogation which the lawe requireth not : as to performe the vowe of single life , and the vow of regular obedience , &c. And by this meanes ( they say ) men deserue a greater degree of glorie then the lawe can affoard . Of perfection they make two kinds : one they call necessarie perfection , which is the fulfilling of the lawe in euery commandement , whereby eternall life is deserued . The second , is profitable perfection , when men doe not onely such things as the law requires , but ouer and besides , they make certain vowes , and performe certaine other duties which the law inioynes not : for the doing whereof they shall bee rewarded with a greater measure of glory , then the lawe designeth . This they make plaine by comparison : Two souldiers fight in the fielde vnder one and the same captaine : the one onely keepes his standing , and thereby deserues his paie : the other in keeping of his place , doth also winne the enemies standard ; or doe some other notable exploit : now this man besides his pay deserues some greater reward . And thus ( say they ) it is with all true Catholikes in the state of grace : they that keep the law shall haue life eternall : but they that doe more then the lawe , as workes of supererrogation , shall be crowned with greater glorie . This is their doctrine . But we on the contrarie teach , that albeit we are to striue to a perfection as much as we can , yet no man can fulfill the lawe of God in this life : much lesse doe workes of supererrogation : for the confirmation whereof , these reasons may be vsed . I. In the morall lawe two things are commanded . First the loue of God and mā . Secondly , the manner of this loue : nowe the manner of louing God , is to loue him with all our heart and strength . Luk. 10.27 . Thou shalt loue the Lord thy God with all thy heart , and with all thy soule , and with all thy strength , and with all thy thought , &c. As Bernard said , The measure of louing god , is to loue him without measure , and that is to loue him with the greatest perfection of loue that can befall a creature . Hence it followes that in louing God , no man can possibly doe more then the lawe requireth : and therfore the performance of all vowes whatsoeuer , & all like duties , comes short of the intention or scope of the law . II Reason . The compasse of the law is large , & comprehendeth in it more then the minde of man can at the first conceiue : for euery commandement hath two parts , the negatiue and the affirmatiue . In the negatiue is forbidden not onely the capitall sinne named , as murther , theft , adulterie , &c. but all sinns of the same kinde , with all occasions and prouocations thereto . And in the affirmatiue is commanded not onely the contrarie vertues , as the loue of God , and the loue of our neigbours honour , life , chastitie , goods , good name , but the vse of all helpes and meanes , whereby the saide vertues may bee preserued , furthered , and practised . Thus hath our Sauiour Christ himselfe expounded the lawe , Math. 5.6 . vpon this plaine ground I conclude , that all duties pertaining to life and manners , come within the list of some morall commandement . And that the Papists making their works of supererrogation meanes to further the loue of God and man , must needes bring them vnder the compasse of the lawe . Vnder which , if they be , they cannot possibly goe beyonde the same . Reason III. Luk. 17.10 . When ye haue done all those things that are commanded vs we are vnprofitable seruāts : we haue done that which was our duty to do . The Papists answer that we are vnprofitable to God but not to our selues : but this shift of theirs is beside the very intent of the place . For a seruant in doing his duty is vnprofitable euen to himselfe , and doth not so much as deserue thanks at his masters hand as Christ saith , v : 9● Doeth he thanke that seruant . Secondly they answer , that we are vnprofitable seruants in doing things commanded : yet when we doe things prescribed in the way of counsell , we may profit our selues , and merit thereby . But this aunswere doeth not stand with reason . For things commanded , in that they are commaunded , are more excellent then things left to our libertie : because the will and commandement of God giues excellencie and goodnesse vnto them . Againe counsells are thought to bee harder then the commandements of the lawe : and if men cannot profit themselues by obedience of morall precepts , which are more easie : much lesse shall they be able to profit themselues by counsels which are of greater difficultie . Reason IV. If it be not in the abilitie and power of man to keepe the lawe , then much lesse is he able to doe any worke that is beyond and aboue all the lawe requireth : but no man is able to fulfill the lawe , and therefore no man is able to supererrogate . Here the papists denie the proposition : for ( say they ) though we keepe not the lawe , yet we may doe things of counsell aboue the lawe , and thereby merit . But by their leaues , they speake absurdly : for in common reason , if a man faile in the lesse , he cannot but faile in the greater . Nowe ( as I haue said ) in popish doctrine , it is easier to obey the morall lawe then to performe the counsells of perfection . Obiections of Papists . 1. Isay 56.4 . The Lord saith vnto Eunuches that keep his sabbath , and choose the thing that pleaseth him , will hee giue a place and name better then the sonnes and daughters . Nowe ( say they ) an Eunuch is one that liues a single life , and keepes the vowe of chastitie , and hereupon hee is saide to deserue a greater measure of glorie . Answ. If the wordes bee well considered , they prooue nothing lesse : for honour is promised to Eunuches , not because they make & performe the vowe of single life , but because ( as the text saith ) they obserue the Lords sabbath , and choose the thing that pleaseth God , and keepe his couenant , which is to beleeue the word of God and to obey the commandemēts of the morall lawe . Obiect . II. Mark. 16.12 . Christ saith , There are some which haue made themselues chast for the kingdome of heauen : therefore the vowe of single life is warrantable , and is a worke of speciall glorie in heauen . Ans. The meaning of the text is , that some hauing receiued the gift of continencie , do willingly content themselues with single estate , that they may with more liberty without distraction further the good estate of the Church of God , or , the kingdome of grace in themselues & others . This is all that can be gathered out of this place ; hence therefore cannot be gathered the merit of euerlasting glorie by single life . Obiect III. Math. 9.21 . Christ saith to the young man. If thou wilt be perfect goe sell that thou hast and giue to the poore , and thou shalt haue treasure in heauen . Therefore say they , a man by forsaking all may merit not onely heauen , but also treasure there , that is , an exceeding measure of glorie . Ans. This yong man beeing in likelihood , a strickt Pharise , thought to merit eternall life by the workes of the law , as his first question importeth , Good master , what shall I doe to be saued : and therefore Christ goeth about to discouer vnto him the secret corruption of his heart . And hereupon the wordes alleadged are a commandement of triall not common to all , but especially to him . The like commandement gaue the Lord to Abraham saying , Abraham take thine onely sonne Isaac , and offer him vpon the mountaine which I shall shew thee , Gen. 12.2 . IV. Obiect . 1. Cor. 7.8 . Paul saith , It is good for all to be single as he was : and v. 38. he saith , it is better for virgins not to marrie : and , this he speakes by permission not by commandement , v. 26. Answ. Here single life is not preferred simply , but onely in respect of the present necessitie , because the Church was then vnder persecution : and because such as liue a single life , are freed from the cares and distractions of the world . V. Obiect . 1. Cor. 9.15,17,18 . Paul preached the gospell freely , and that was more then he was bound to doe : and for so doing hee had a reward . Answ. It was generally in Pauls libertie to preach the gospel freely or not to doe it : but in Corinth vpon special circumstances , he was bound in conscience to preach it freely as he did ; by reason of the false teachers , who would otherwise haue taken occasion to disgrace his ministery , and haue hindred the glorie of God. Now it was Pauls dutie by all means to preuent the hinderances of the gospel and the glory of god : and if he had not so done ; he had abused his liberty , v. 18. Therefore he did no more in that case then the lawe it selfe required . For an action indifferent , or an action in our libertie , ceaseth to bee in our libertie and becomes morall , in the case of offence . What is more free and indifferent then to eate flesh , yet in the case of offence Paul said he would not eate flesh as long as the world stood , 1. Cor. 8.13 . The XIV . point . Of the worshipping of Saints , specially of Inuocation . Our consent . Conclus . I. The true Saints of God , as Prophets , Apostles , and Martyrs , and such like , are to be worshipped and honoured , and that three waies : I. by keeping a memorie of them in godly manner . Thus the Virgin Marie as a prophetesse foretelleth , that all nations shall call her blessed , Luk. 1.48 . When a certaine woman poured a boxe of oyntment on the head of Christ , he saith , this fact shall be spoken in remembrance of her , wheresoeuer that Gospell should be preached throughout the world , Mark. 14.9 . This dutie also was practised by Dauid toward Moses , Aaron , Phineas , and the rest that are commended , Psal. 105. and 106. and by the author of the epistle to the Ebrewes , vpon the Patriarkes and Prophets , and many others that excelled in faith in the times of the old and new testament . II. They are to be honoured by giuing of thankes to God for them , and the benefits that God vouchsafed by them vnto his Church . Thus Paul saith , that when the Churches heard of his cōuersion , they glorified God for him , or , in him . Gal. 1.13 . And the like is to be done for the Saints departed . III. They are to be honoured by an imitation of their faith , humilitie , meeknes , repentance , the feare of God , and all good vertues wherein they excelled . For this cause the examples of godly men in the old and new testament , are called a cloud of witnesses by allusion : for as the cloud did guide the Israelites through the wildernes to the land of Canaan : so the faithfull now are to be guided to the heauenly Canaan by the examples of good men , that haue beleeued in God before vs , and haue walked the strait way to life euerlasting . Concl. II. Againe their true Reliques , that is , their vertues and good examples left to all posteritie to be followed , we keepe and respect with due reuerence . Yea if any man can shew vs the bodily relique of any true Saint : and prooue it so to be though we will not worship it , yet will we not despise it but keepe it as a monument , if it may conueniently be done without offence . And thus farre we consent with the church of Rome . Further we must not goe . The dissent . Our difference standes in the manner of worshipping of Saints . The Papists make two degrees of religious worship . The highest they call Latria , whereby God himselfe is worshipped , and that alone . The second lower then the former is called Doulia , whereby the Saints and Angels that be in the speciall fauour of God , and glorified with euerlasting glorie in heauen , are worshipped . This worship they place in outward adoration , in bending of the knee , and bowing of the body to them being in heauen : in inuocation whereby they call vpon them : in dedication of Churches and houses of religion vnto them : in sabbaths and festiuall daies : lastly in pilgrimages vnto their reliques and images . We likewise distinguish adoration or worship : for it is either religious or ciuill . Religious worship , is that which is done to him that is Lord of all things , the searcher and trier of the heart , omnipotent , euery where present , able to heare and helpe them that call vpon him euery where , the author and first cause of euery good thing : and that simply for himselfe , because he is absolute goodnes it selfe . And this worship is due to God alone , beeing also commanded in the first and second commandement of the fist table . Ciuill worship is the honour done to men set aboue vs by God himselfe , either in respect of their excellent gifts , or in respect of their offices & authoritie whereby they gouerne others . The right ende of this worship is to testifie and declare that we reuerence the gifts of God , and that power which hee hath placed in those that be his instruments . And this kind of worship is commanded onely in the second table and in the first commandement thereof . Honour thy father and mother . Vpon this distinction wee may iudge , what honour is due to euery one . Honour is to bee giuen to God , and to whome hee commandeth . He commandeth that inferiours should honour or worshippe their betters . Therefore the vnreasonable creatures , and among the rest images are not to be worshipped , either with ciuill or religious worship : being indeede far baser then man himselfe is . Againe vncleane spirits the enemies of God , must not be worshipped : yea to honour them at all is to dishonour god . Good angels , because they excell men both in nature and gifts , when they appeared were lawfully honoured : yet so , as when the least signification of honour was giuen that was proper to god , they refused it . And because they appeare not now as in former times , not so much as ciuil adoration in any bodily gesture is to be done vnto them . Lastly , gouernours and Magistrates haue ciuill adoration as their due : and it can not be omitted without offence . Thus Abraham worshipped the Hittites , Gen. 23. and Ioseph his brethren , Gen. 50. To come to the very point ; vpon the former distinction , we denie against the Papists that any ciuil worship in the bending of the knee or prostrating of the bodie , is to be giuen to the Saints , they being absent from vs : much lesse any religious worship , as namely inuocation signified by any bodily adoratiō . For it is the very honour of God himselfe : let them call it latria , or doulia , or by what name they will. Our reasons . Reason . I. All true inuocation and praier made according to the will of God , must haue a double foundation : a commandement , and a promise . A commandement , to mooue vs to pray : and a promise , to assure vs that we shall be heard . For all and euery praier must be made in faith ; and without a commandement or promise there is no faith . Vpon this vnfallible ground I conclude , that we may not pray to Saints departed : for in the scripture there is no word , either commanding vs to pray vnto them , or assuring vs that wee shall be heard when we praie . Nay we are commanded , only to cal vpon God , him only shalt thou serue , Mat. 4.10 . And , How shall we call vpon him in whom we haue not beleeued ? Ro. 10.14 . And we haue no promise to be heard but for Christs sake . Therefore praiers made to Saints departed are vnlawefull . Answere is made , that inuocation of Saints , is warranted by miracles and reuelations , which are answerable to commandements and promises . Ans. But miracles & reuelations had an end before this kind of inuocation tooke any place in the Church of God : and that was about three hundred yeares after Christ. Again to iudge of any point of doctrine by miracles , is deceitfull ; vnlesse three things concur : the first is , doctrine of faith and pietie to be confirmed : the second is praier vnto God , that some thing may be done for the ratifying of the said doctrine : the third is the manifest edification of the Church by the two former . Where any of these three are wanting , miracles may be suspected : because otherwhiles false prophets haue their miracles to trie men whether they will cleaue vnto God or no Deut. 13.1,3 . Againe miracles are not done , or to bee done for them that beleeue , but for infidels that beleeue not : as Paul saith , 1. Cor. 14.22 . Tongues are a signe not to thē that beleeue , but to vnbeleeuers . And to this agree Chrysostom , Ambrose , & Isidore , who saith , Behold a signe is not necessarie to beleeuers which haue alreadie beleeued , but to infidels that they may bee conuerted . Lastly , our faith is to be confirmed not by reuelations and apparitions of dead mē , but by the writings of the Apostles & prophets , Luk. 16.29 . Reason II. To pray vnto Saints departed , to bowe the knee vnto them while they are in heauen , is to ascribe that vnto them which is proper to God himselfe : namely , to knowe the heart , with the inward desires and motions thereof : and to know the speeches and behauiours of all men in all places vpon earth at all times . The Papists answer , that Saints in heauen see and heare all things vpon earth , not by themselues ( for that were to make them Gods ) but in God , and in the glasse of the Trinitie , in which they see mens praiers reuealed vnto them . I answer first , that the Saints are still made more thē creatures ; because they are said , to knowe the thoughts and all the doings of all mē at all times , which no created power can well comprehend at once . Secondly I answer , that this glasse , in which all things are said to be seene , is but a forgerie of mans braine : and I prooue it thus . The angels themselues , who see further into God then men can do , neuer knewe all things in God : which I confirme on this manner . In the temple vnder the lawe , vpon the arke were placed two Cherubins , signifying the good angels of god : & they looked downward vpon the mercieseat couering the arke , which was a figure of Christ ; & their looking downward figured their desire to see into the mystery of Christs incarnation and our redemption by him ; as Peter alluding , no doubt , to this type in the olde Testament saith , 1 Pet. 1.12 . which things the angels desired to beholde : and Paul saith , Eph. 3.10 . The manifold wisdome of God is reuealed by the Church vnto principalities and powers in heauenly places , that is , to the angels : but howe and by what meanes ? by the Church ; and that two waies , first by the Church , as by an example , in which the angels saw the endlesse wisdome and mercie of God in the calling of the Gentiles . Secondly by the Church , as it was founded and honoured by the preaching of the Apostles . For it seemes that the Apostolicall ministerie in the new testament reuealed things touching Christ , which the angels neuer knewe , before that time . Thus Chrysostome vpon occasion of this text of Paul saith , that the angels learned some things by the preaching of Iohn Baptist. Againe , Christ saith , that they know not the houre of the last iudgement , Math. 24. 23. much lesse doe the Saints knowe al things in God. And hence it is that they are said to be vnder the altar , where they crie : How long Lord holy and true ! wilt thou not reuenge our blood ? as being ignorant of the daie of their full deliuerance . And the Iewes in affliction confesse Abraham was ignorant of them and their estate . Isa 63.16 . Reason III. Math. 4.10 . Christ refused so much as to bowe the knee to Sathan vpon this ground , because it was written thou shalt worship the Lord thy God , and him onely shalt thou serue . Hence it was , that Peter would not suffer Cornelius so much as to kneele vnto him , though Cornelius intended not to honour him as God. Therefore neither Saint nor angel is to be honoured so much as with the bowing of the knee : if it carrie but the least signification of diuine or religious honour . Reason IV. The iudgement of the auncient Church . August . Wee honour the Saints with charitie , and not by seruitude : neither doe we erect Churches to them . And , Let it not be religion for vs to worship dead men . And , They are to be honoured for imitation , and not to be adored for religion . Epiphan . Neither Tecla nor any Saint is to be adored , for that auncient errour may not ouerrule vs , that we should leaue the liuing God , and adore things made by him . Againe , Let Marie bee in honour : let the Father , Sonne , and holy ghost be adored : let none adore Marie ; I meane neither woman nor man. Againe , Marie is beutifull , holy , and honoured , yet not to adoration . When Iulian obiected to the Christians that they worshipped their Martyrs as God , Cyrill graunts the memorie and honour of them , but denies their adoration : and of inuocation , he makes no mention at all . Ambrose on Ro. 1. Is any so mad that hee will giue to the Earle the honour of the King — ? yet these men doe not thinke themselues guiltie , who giue the honour of Gods name to a creature , and leauing the Lord , adore their fellowe seruants , as though there were any thing more reserued for God. Obiections of Papists . I. Gen. 48.16 . Let the angel that kept me blesse thy children . Here ( say they ) it is a praier made to angels . Ans. By the angel is meant Christ , who is called the angel of the couenant , Malac. 3.1 . and the angel that guided Israel in the wildernes , 1. Cor. 10.9 . compared with Exod. 23.20 . Obiect . 11. Exod. 23.13 . Moses praieth that God would respect his people , for Abrahams sake , and for Isaac and Israel his seruants , which were not then liuing . Ans. Moses praieth God to bee mercifull to the people , not for the intercession of Abraham , Isaac , and Iacob , but for his couenants sake which he had made with them , Psal. 123.10,11 . Againe by popish doctrine , the fathers departed knew not the estate of men vpon earth , neither did they pray for them : because then they were not in heauen but in Limbo Patrum . III. Obiect . One liuing man makes intercession to God for another : therefore much more doe the Saints in glorie , that are filled with loue pray to god for vs ; and we pray to them no otherwise then we desire liuing men to pray for vs. Ans. The reason is naught : for we haue a commandement , one liuing man to pray for another , and to desire others to pray for vs : but there is no warrant in the word of God , for vs to desire the praiers of men departed . Secondly there is great difference betweene these two : To request our friend either by word of mouth or by letter to praie for vs : and by Inuocation to request them that are absent from vs & departed this life to pray for vs : for this is indeede a worship , in which is giuen vnto them a power to heare and helpe all that call vpon them , at what place or time soeuer , yea though they be not present in the place in which they are worshipped : and consequently the seeing of the heart , presence in all places , and infinit power to helpe all that pray vnto them ; which things agree to no creature but God alone . Thirdly when one liuing man requests an other to pray from him , hee onely makes him his companion and fellow member in his praier made in the name of our mediatour Christ : but when men inuocate Saints in heauen , they being then absent , they make them more then fellow members , euen mediators between Christ and them . The XV. point . Of intercession of Saints . Our Consent . Our consent with thē I will set down in two conclusions . Conclus . I. The saints departed pray vnto God , by giuing thanks vnto him for their owne redēption , & for the redēption of the whole church of God vpon earth , Rev. 5. 8. The foure beasts and the foure and twentie elders fell downe before the Lambe , — 9. and they song a newe song , Thou art worthie to take the booke , and to open the seales thereof : because thou wast killed and hast redeemed vs to God — .13 . And all the creatures which are in heauen — , heard I saying , Praise and honour and glorie and power be vnto him that sitteth vpon the throne , and vnto the Lambe for euermore . II. Conclus . The Saints departed pray generally for the state of the whole church . Reu. 6.9 . And I saw vnder the altar , the soules of them that were killed for the word of God — , and they cried , 10. How long Lord holy and true ! doest thou not iudge and aueuge our blood on them that dwell on the earth ? whereby we see they desire a finall deliuerance of the church , and a destruction of the enemies thereof ; that they themselues with all the people of God might be aduanced to fulnesse of glorie in bodie and soule : yea the dumbe creatures , Rom. 8. 23. are said to grone and sigh , waiting for the adoption , euen the redemption of our bodies : much more then doe the Saints in heauen desire the same . And thus farre we consent . The dissent or difference . They hold and teach , that the Saints in heauen , as the virgin Marie , Peter , Paul , &c. doe make intercession to God for particular men according to their seuerall wants : and that hauing receiued particular mens praiers , they present them vnto God. But this doctrine we flatly renounce vpon these grounds and reasons . I. Isa. 63.16 . The Church saith to God , doubtles thou art our father , though Abraham be ignorant of vs , and Israel knowe vs not . Nowe if Abraham knewe not his posteritie , neither Marie , nor Peter , nor any other of the Saints departed knowe vs and our estate : and consequently they cannot make any particular intercession for vs. If they say that Abraham & Iacob were then in Limbo , which they will haue to be a part of hell : what ioy could Lazarus haue in Abrahams bosome . Luk. 16.25 . & with what comfort could Iacob say on his death bed : O Lord I haue waited for thy saluation . Gen. 46.18 . II. Reason . 2. King. 22.20 . Huldah the prophetesse telleth Iosias , he must be gathered to his fathers , and put in his graue in peace , that his eies may not not see all the euill which God would bring on this place . Therefore the Saints departed see not the state of the Church on earth , much lesse doe they know the thoughts and praiers of men . This conclusion Augustine confirmeth at large . III. Reason . No creature , Saint , or Angel can be a mediatour for vs to God , sauing Christ alone , who is indeede the onely Aduocate of his church . For in a true and sufficient Mediatour there must be three properties . First of all , the word of God must reueale and propound him vnto the Church , that we may in conscience be ass●red , that praying to him & to God in his name , we shall be heard . Now there is no Scripture that mentioneth either Saints or Angels as mediatour in our behalfe , saue Christ alone . Secondly , a mediatour must be perfectly iust , so as no sinne be found in him at all , 1. Ioh. 2.1 . If any man ●inne we haue an aduocate with the father , Iesus Christ the righ●eous . Now the Saints in heauen , howsoeuer they be fully sanctified by Christ , yet in themselues they were conceiued and borne in sinne : and therefore must needes eternally stand before God by the mediation and merit of an other . Thirdly , a mediatour must be a propitiatour , that is , bring something to God , that may appease and satisfie the wrath and iustice of God for our sinnes : therfore Iohn addeth , and he is a propitiation for our sinnes . But neither Saint nor Angel can satisfie for the least of our sinnes : Christ onely is the propitiation for them all . The virgin Marie and the rest of the Saints beeing sinners , could not satisfie so much as for themselues . IV. Reason . The iudgement of the Church . Augustine , All Christian men commend each other in their prayers to God. And who praies for all , and for whom none praies , he is that one and true mediatour . And , This saith thy Sauiour , thou hast no whither to goe but to me , thou hast no way to goe but by me . Chrysostome , Thou hast no neede of Patrons to God , or much discourse that thou shouldest sooth others : but though thou be alone and want a Patron , and by thy selfe pray vnto God , thou shalt obtaine thy desire . And on the saying of Iohn , If any sinne , &c. Thy praiers haue no effect vnlesse they be such as the Lord commends vnto thy father . And Augustine on the same place hath these words , He beeing such a man said not , ye haue an Aduocate , but if any sinne we haue : he saide not ye haue , neither saide he , ye haue me . Obiections of Papists . I. Reu. 5.8,9 . The foure and twentie Elders fall downe before the lambe , hauing euery one harpes and golden vyals full of odours , which are the praiers of the Saints . Hence the Papists gather , that the Saints in heauen receiue the praiers of men on earth , and offer them vnto the Father . Ans. There by praiers of the Saints , are meant their owne praiers , in which they sing praises to God and to the Lambe , as the verses following plainely declare . And these praiers are also presented vnto God onely from the hand of the Angel , which is Christ himselfe . II. Obiect . Luk. 16.27 . Diues in hell praieth for his brethren vpon earth , much more doe the Saints in heauen pray for vs. Ans. Out of a parable nothing can be gathered , but that which is agreeable to the intent and scope thereof : for by the same reason it may as well be gathered that the soule of Di●es beeing in hell had a tongue . Againe , if it were true which they gather , we may gather also that the wicked in hell haue compassion and loue to their brethren on earth , and a zeale to Gods glorie : all which are false . III. Obiect . The angels in heauen know euery mans estate : they know when any sinner repenteth and reioyceth thereat : & pray for particular men : therefore the Saints in heauen doe the like , for they are equall to the good angels , Luk. 20.36 . Ans. The place in Luke is to be vnderstood of the estate of holy men at the day of the last iudgement : as appeares , Math. 22.30 . where it is saide , that the seruants of God in the resurrection are as the angels in heauen . Secondly they are like the angels not in office and ministerie , by which they are ministring spirits for the good of men : but they are like them in glorie . Secondly we di●●ent from the Papists : because they are not content to say that the Saints departed pray for vs in particular : but they adde further , that they make intercession for vs by their merits in heauen . New Iesuits denie this : but let them here Lumbard , I thinke ( saith he , speaking of one that is but of meane goodnes ) that he as it were passing by the fire shall be saued by the merits and intercessions of the heauenly Church : which doth alwaies make intercession for the faithfull by request and merit , till Christ shall be compleate in his members . And the Romane Catechisme saith as much . Saints are so much the more to be worshipped and called vpon , because they make praiers daily for the saluation of men : and God for their merit and fauour bestowes many benefits vpon vs. We denie not , that men vpon earth haue helpe and benefit by the faith and pietie which the Saints departed shewed , when they were in this life . For God shewes mercie on them that keepe his commandements to a thousand generations . And Augustine saith , it was good for the Iewes , that they were loued of Moses , whome God loued . But we vtterly denie that we are helped by merits of Saints either liuing or departed . For Saints in glorie haue receiued the full reward of all their merits ; if they could merit : and therefore there is nothing further that they can merit . The 16. point . Of implicite , or infolded faith . Our consent . We hold that there is a kind of implicite , or vnexpressed faith : yea that the faith of euery man in some part of his life , as in the time of his first conuersion , and in the time of fome grieuous temptation or distresse , is implicite or infolded . The Samaritans are saide to beleeue , Ioh. 4. 14. be●ause they tooke Christ for the Messias , and thereupon were content to learne and obey the glad tidings of saluation . And in the same place , v. 51 . the Ruler with his familie is said to beleeue , who did no m●●e but generally acknowledge that Christ was the Messias , and yeelded himselfe to beleeue and obey his holy doctrine ; beeing mooued thereunto by a miracle wrought vpon his yong sonne . And Rahab Heb. 11.13 . is said to beleeue , yea shee is commended for faith euen at the time when shee receiued the spies . Now in the word of God we cannot finde , that shee had any more but a confused , generall , or infolded faith , wherby shee beleeued that the God of the Hebrewes was the true God , and his word to be obeied . And this faith ( as it seemes ) was wrought in her by the report and relation of the miracles done in the land of Egypt , whereby she was mooued to ioyne hir selfe vnto the people of God and to beleeue as they did . By these examples then it is manifest , that in the very seruants of God , there is and may be for a time an implicite faith . For the better vnderstanding of this point , it is to be considered that faith may be infolded two waies : fi●st in respect of knowledge of things to be beleeued : secondly in respect of the apprehension of the obiect of faith , namely Christ and his benefits . Now faith is infolded in respect of knowledge , when as sundrie things that are necessarie to saluation are not as yet distinctly knowne . Though Christ commended the faith of his disciples , for such a faith , against which the gates of hell should not preuaile ; yet was it vnexpressed or wrapped vp in regard of sundrie points of religion : for first of all , Peter that made confession of Christ in the name of the rest , was at that time ignorant of the particular meanes whereby his redemption should be wrought . For after this , he went about to disswade his master from the suffering of death at Ierusalem , whereupon Christ sharply rebuked him , saying , Come behinde me Sathan , thou art an offence vnto me . Againe , they were all ignorant of Christs resurrection , till certaine women who first saw him after he was risen againe , had told them : and they by experience in the person of Christ had learned the truth . Thirdly , they were ignorant of the ascension : for they dreamed of an earthly kingdome , at the very time whē he was about to ascend : saying , Wilt thou at this time restore the kingdome to Israel● Act. 1.6 . And after Christs ascension , Peter knew nothing of the breaking downe of the partition wall betweene the Iewes and Gentiles , till God had better schooled him in a vision , Act. 10.14 . And no doubt , we haue ordinarie examples of this Implicit faith in sundrie persons among vs. For some there be , which are dull and hard both for vnderstanding and memorie , and thereupon make no such proceedings in knowledge as many others doe : and yet for good affection and conscience in their doings , so farre as they know , they come not short of any ; hauing withall a continuall care to increase in knowledge , and to walke in obedience according to that which they know . And such persons though they be ignorant in many things , yet haue they a meaning of true faith : and that which is wanting in knowledge , is supplied in affection : and in some respects they are to be preferred before many that haue the glibbe tongue , and the braine swimming with knowledge . To this purpose Melancthon said well , We must acknowledge the great mercie of God , who puts a difference betweene sinnes of ignorance , and such as are done wittingly ; and forgiues manifold ignorances to them , that know but the foundation and be teachable ; as may be seene by the Apostles , in whome there was much want of vnderstanding before the resurrection of Christ. But , as hath bin saide , he requires that we be teachable , and he will not haue vs to be hardned in our sluggishnesse and dulnesse . As it is saide psal . 1. he meditateth in his law day and night . The second kind of implicite faith , is in regard of Apprehension ; when as a man can not say distinctly and certenly , I beleeue the pardon of my sinnes , but I doe vnfainedly desire to beleeue the pardon of them all : and I desire to repent . This case befalls many of Gods children , when they are touched in conscience for their sinnes . But where men are displeased with themselues for their offences , and doe withall constantly from the heart desire to beleeue , and to be reconciled to God , there is faith and many other graces of God infolded : as in the little and tender budde , is infolded the leafe , the blossome , and the f●uit . For though a desire to repent and to beleeue be not faith and repentance in nature , yet in Gods acceptation it is , God accepting the will for the deede . Isa. 42.3 . Christ will not quench the smoking flaxe , which as yet by reason of weakenesse giues neither light nor heate . Christ saith , Math. 6. 6. Blessed are they that hunger and thirst after righteousnes : for they shall be satisfied : where by persons hungring and thirsting are meant all such , as feele with griefe their owne want of righteousnesse , and withall desire to be iustified and sanctified . Rom. 8.26 . God heares & regards the very grones and sighes of his seruants : yea , though they be vnspeakable by reason they are oftentimes little , weake , and confused : yet God hath respect vnto them , because they are the worke of his owne spirit . Thus when we see that in a touched heart desiring to beleeue , there is an infolded faith . And this is the faith which many of the true seruants of God haue : and our saluation stands not so much in our apprehending of Christ , as in Christs comprehending of vs : and therefore Paul saith , Phil. 3. 12. he followeth , namely after perfection , if that he might comprehend that , for whose sake he is comprehended of Christ. Now if any shall say , that without a liuely faith in Christ none can be saued : I answer , that God accepts the desire to beleeue for liuely faith , in the time of temptation , and in the time of our first conuersion , as I haue saide . Put case , a man that neuer yet repented falls into some grieuous sicknes , and then beginnes to be touched in conscience for his sinnes , and to be truly humbled : hereupon he is exhorted to beleeue his owne reconciliation with God in Christ , and the pardon of his owne sinnes . And as he is exhorted , so he endeauoureth according to the measure of grace receiued , to beleeue : yet after much striuing he can not resolue himselfe , that he doth distinctly and certenly beleeue the pardon of his owne sinnes : onely this he can say , that he doth heartely desire to beleeue : this he wisheth aboue all things in the world : and he esteemes all things as dung for Christ : and thus he dies . I demaund now , what shall we say of him ? surely , we may say nothing , but that he died the child of God , and is vndoubtedly saued . For howsoeuer it were an happie thing if men could come to that fulnesse of faith which was in Abraham , and many seruants of God : yet certen it is , that God in sundrie cases accepts of this desire to beleeue , for true faith indeede . And looke as it is in nature , so is it in grace : in nature some die when they are children , some in olde age , and some in full strength , and yet all die men : so againe , some die babes in Christ , some of more perfect faith : and yet the weakest hauing the seedes of grace , is the child of God ; and faith in his infancie is faith . All this while , it must be remembred I say not , there is a true faith without all apprehension , but without a Distinct apprehension for some space of time : for this very desire by faith to apprehend Christ and his merits , is a kind of apprehension . And thus we see the kinds of implicite or infolded faith . This doctrine is to be learned for two causes : first of all it serues to rectifie the consciences of weake ones , that they be not deceiued touching their estate . For if we thinke that no faith can saue , but a full perswa●ion , such as the faith of Abraham was , many truly bearing the name of Christ must be put out of the role of the children of God. We are therefore to know that there is a growth in grace , as in nature : and there be differences and degrees of true faith , and the least of them all is this Infolded faith . This in effect is the doctrine of M. Caluin : that , when we begin by faith to know somewhat , & haue a desire to learne more , this may be tearmed an vnexpressed faith . Secondly this point of doctrine serues to rectifie and in part to expound sundrie Catechismes , in that they seeme to propound faith vnto men at so high a reach , as few can attaine vnto it : defining it to be a certen and full perswasion of Gods loue and fauour in Christ ; whereas , though euery faith be for his nature a certen perswasion , yet onely the strong faith is the full perswasion . Therefore faith is not onely in generall tearmes to be defined , but also the degrees and measures thereof are to be expounded , that weake ones to their comfort may be truly informed of their estate . And though we teach there is a kinde of implicite faith , which is the beginning of true and liuely faith : yet none must hereupon take an occasion to content themselues therewith , but labour to increase and goe on from faith to faith : and so indeede will euery one doe that hath any beginnings of true faith , be they neuer so little . And he which thinks he hath a desire to beleeue , and contents himselfe therewith ; hath indeede no true desire to beleeue . The difference . The pillars of the Romish Church laies downe this ground : that faith in his owne nature , is not a knowledge of things to be beleeued ; but a reuerent assent vnto them whether they be knowne or vnknowne . Hereupon they build : that if a man know some necessarie points of religion , as the doctrine of the Godhead , of the Trinitie , of Christs incarnation , and of our redemption , &c. it is needelesse to know the rest by a particular or distinct knowledge , and it sufficeth to giue his consent to the Church , and to beleeue as the pastours beleeue . Behold a ruinous building vpon a rotten foundation : for faith containes a knowledge of things to be beleeued , and knowledge is of the nature of faith : & nothing is beleeued that is not knowne . Isai 53.11 . The knowledge of my righteous seruant , shall iustifie many . and Ioh. 17.2 . This is eternall life , to know the eternall God , and whome thou hast sent Iesus Christ. In these places , by knowledge is meant faith grounded vpon knowledge , whereby we know and are assured that Christ and his benefits belong vnto vs. Secondly this kind of assent is the mother of ignorance . For when men shall be taught , that for sundrie points of religion they may beleeue as the Church beleeues : a that the studie of the Scriptures is not to be required of them : yea that to their good they may be barred the reading of them , so be it they know some principall things contained in the articles of faith ; that b common beleeuers are not bound expressely to beleeue all the articles of the Apostles Creede : c that it sufficeth them to beleeue the articles by an implicite faith : by beleeuing as the Church beleeueth , fewe or none will haue care to profit in knowledge . And yet Gods commaundement is that we should grow in knowledge , and that his word should dwell plenteously in vs , Col. 3.16 . Againe , the Papists say , that the deuotion of the ignorant , is often seruice better accepted then that which is done vpō knowledge . Such ( say they ) as pray in latin , pray with as great consolation of spirit , with as little tediousnes , with as great deuotion and affection , and oftentimes more then the other , and alwaies more then any scismaticke or hereticke in his owne language . To conclude , they teach that some articles of faith are beleeued generally of the whole Church onely by a simple or implicite faith , which afterward by the Authoritie of a generall Counsell are propounded to be beleeued of the Church by expresse faith . Roffensis against Luther giues an example of this , when he confesseth that Purgatorie was litle known at the first , but was made knowne partly by Scripture , and partly by reuelation in processe of time . This implicite faith touching articles of religion we reiect ; holding that all things concerning faith and manners necessarie to saluation , are plainely expressed in Scripture , and accordingly to be beleeued . The 17. point . Of Purgatorie . Our consent . We hold a Christian Purgatorie , according as the word of God hath set downe the same vnto vs. And first of all by this Purgatorie we vnderstand the afflictions of Gods children here on earth . Ier. 3. The people afflicted say , thou hast sent a fire into our bones . Psal. 65.12 . We haue gone through water and fire . Malach. 3.3 . The children of Levi must be purified in a purging fire of affliction . 1. Pet. 1.7 . Afflictions are called the fi●rie triall , whereby men are clensed from their corruptions , as golde from the drosse by the fire . Secondly , the blood of Christ is a purgatorie of our sinnes , 1. Ioh. 1.7 . Christs blood purgeth vs from all our sinnes . Heb. 9.14 . It purgeth our consciences from dead workes . And Christ baptizeth with the holy Ghost and with fire : because our inward washing is by the blood of Christ : and the holy Ghost is as fire to consume and abolish the inward corruption of nature . To this effect saith Origen , Without doubt , we shall feele the vnquenchable fire , vnles we shall now intreat the Lord to send downe from heauen a purgatorie fire vnto vs , whereby worldly desires may he vtterly consumed in our mindes . August . Suppose the mercie of God is thy purgatorie . The difference or dissent . We differ from the Papists touching purgatorie in two things . And first of all , for the place . They hold it to be a part of hell into which an entrance is made onely after this life : we for our parts denie it , as hauing no waraant in the word of God : which mentioneth onely two places for men after this life , heauen and hell , with the two-fold condition thereof , ioy and torment , Luk. 16.25 , 26. Ioh. 3.36 . Apoc. 22.14 , 15. and 21.7,8 . Matth. 8.11 . Nay we finde the contrarie , Reu. 14.13 . they that die in the Lord are saide to rest from their l●bours : which can not be true , if any of them goe to purgatorie . And to cut off all cauills : it is further said , their workes , that is , the reward of their workes , follow them , euen at the heeles , as an Acoluth or seruant doth his master . Augustine saith well , After this life there remaines no compunction or satisfaction . And , Here is all remission of sinne : here be temptations that mooue vs to sinne : lastly here is the euill from which we desire to be deliuered : but there is none of all these . And , We are not here without sinne , but we shall goe hence without sinne . Cyril saith , They which are once dead can adde nothing to the things which they haue done , but shall remaine as they were left , and waite for the time of the last iudgement . Chrysost. After the ende of this life , there be no occasions of merits . Secondly , we differ from them touching the meanes of Purgation . They say , that men are purged by suffering of paines in Purgatorie , whereby they satisfie for their veniall sinnes , and for the temporal punishment of their mortall sinnes . We teach the contrarie , holding that nothing can free vs from the least punishment of the smallest sinne , but the sufferings of Christ , and purge vs from the least taint of corruption , sauing the blood of Christ. Indeede they say , that our sufferings in themselues considered , doe not purge and satisfie , but as they are made meritorious by the sufferings of Christ : but to this I oppose one text of Scripture , Heb. 1. 3. where it is said , that Christ hath purged our sinnes by himselfe : where the last clause cuts the throat of all humane satisfactions and merits : and it giueth vs to vnderstand , that whatsoeuer thing purgeth vs from our sinnes , is not to be found in vs but in Christ alone : otherwise it should haue bin saide , that Christ purgeth the sinnes of men by themselues , as well as by himselfe : and he should merit by his death , that we should become our owne Sauiours in part . To this place I may well referre praier for the dead : of which I will propound two conclusions affirmatiue , and one negatiue . Conclus . I. We hold that Christian charitie is to extend it selfe to the very dead : and it must shew it selfe in their honest buriall , in the preseruation of their good names , in the helpe and releefe of their posteritie , as time and occasion shall be offered . Ruth 1.8 . Ioh. 19.23 . II. Conclus . We pray further in generall manner for the faithfull departed , that God would hasten their ioyfull resurrection , and the full accomplishment of their happines , both for the bodie and the soule : and thus much we aske in saying , Thy kingdome come , that is , not onely the kingdome of grace , but also the kingdome of glorie in heauen . Thus farre we come : but nearer the gates of Babylon we dare not approch . III. Conclus . To pray for particular men departed : and to pray for their deliuerance out of purgatorie , we thinke it vnlawfull : because we haue neither promise nor commandement so to doe . The eighteenth point . Of the Supremacie in causes Ecclesiasticall . Our consent . Touching the point of Supremacie Ecclesiasticall , I will set downe how neare we may come to the Romane Church in two conclusions . Conclus . I. For the founding of the primitiue Church , the ministerie of the word was distinguished by degrees not onely of order but also of power , and Peter was called to the highest degree . Eph. 4.11 . Christ ascended vp on high and gaue gifts vnto men , for the good of his Church : as some to be Apostles , some Prophets , some Euangelists , some Pastours and Doctours . Now , howsoeuer one Apostle , be not aboue an other , or one Euangelist aboue an other , or one Pastour aboue an other : yet an Apostle was aboue an Euangelist : and an Euangelist aboue all pastours and teachers . And Peter was by calling an Apostle , and therefore aboue all Euangelists and Pastors ; hauing the highest roome in the ministerie of the newe testament both for order and authoritie . Conclus . II. Among the twelue Apostles Peter had a threefold priuiledge or prerogatiue . I. The prerogatiue of authoritie . II. Of primacie . III. Of principalitie . For the first , by the priuiledge of authoritie , I meane a preheminence in regard of estimation , wherby he was had in reuerence aboue the rest of the twelue Apostles , for Cephas with Iames and Iohn are called Pillars , & seemed to be great . Gal. 2.6.9 . Againe hee had the preheminence of primacie , because he was the first named , as the foreman of the quest . Math. 10.2 . The names of the twelue Apostles are these , the first is Simon called Peter . Thirdly hee had the preheminence of principality among the twelue , because in regard of the measure of grace , he excelled the rest : for when Christ asked his disciples whome they said he was ; Peter as beeing of greatest abilitie and zeale answered for them all . Math. 16.16 . I vse this clause , among the twelue , because Paul excelled Peter euery way , in learning zeale , vnderstanding , as far as Peter excelled the rest . And thus neere we come to popish supremacie . The difference . The Church of Rome giues to Peter a supremacie vnder Christ aboue all causes and persons : that is , full power , to gouerne and order the Catholike Church vpon the whole earth both for doctrine and regiment . This supremacie standes ( as they teach ) in a power , or , iudgement , to determine of the true sense of all places of Scripture : to determine all causes of faith : to assemble generall counsels : to ratifie the decrees of the said councels : to excommunicate any man vpon earth , that liues within the Church , euen princes and nations : properly to absolue and forgiue sinnes : to decide causes brought to him by appeale from all the parts of the earth : lastly to make lawes that shall bind the conscience . This fulnes of power with one consent is ascribed to Peter , & the Bishops of Rome that followe him in a supposed succession . Nowe we holde on the contrarie , that neither Peter nor any Bishop of Rome hath any supremacie ouer the Catholike Church : but that al supremacie vnder Christ , is pertaining to kings and princes within their dominions . And that this our doctrine is good , and theirs false and forged , I will make it manifest by sundrie reasons . I. Christ must be considered of vs as a king two waies . First as he is God : and so is he an absolute king ouer all things in heauen and earth , with the Father and the Holy Ghost by the right of creation . Secondly he is a king as hee is a redeemer of mankind : and by the right of redemption he is a soueraigne king ouer the whole Church , and that in speciall manner . Nowe as Christ is God with the father and the holy ghost , hee hath his deputies on earth to gouerne the world : as namely kings and princes , who are therefore in Scriptures called Gods. But as Christ is Mediatour , and consequently a king ouer his redeemed ones , hee hath neither fellowe , nor deputie . No fellowe : for then hee should be an imperfect mediatour . No deputie : for no creature is capable of this office to doe in the roome and steade of Christ that which hee himselfe doth : because euery work of the Mediatour is a compound worke , arising of the effects of two natures concurring in one and the same action , namely the godhead and the manhood : and therefore to the effecting of the said worke there is required an infinite power , which farre exceedes the strength of any created nature . Againe , Heb. 7.24 . Christ is said to haue a priesthood which cannot passe from his person to any other : whence it followes , that neither his kingly nor his propheticall office can passe from him to any creature , either in whole or in part : because the three offices of mediatiō in this regard be equal . Nay , it is a needlesse thing for Christ to haue a deputie , to put in exequution any part of his mediatourship : considering a deputie onely serueth to supply the absence of the principall : whereas Christ is alwaies present with his church by his word & spirit : for where two or three be gathered togither in his name : he is in the middest among them . It may be said that the ministers in the work of the ministerie are deputies of Christ. I answer , that they are no deputies but actiue instruments . For in the preaching of the worde there be two actions : the first is the vttering or propounding of it to the eare : the second is , the inward operation of the holy Ghost in the heart : which indeede is the principal and belongs to Christ alone : the action of speaking in the minister being only instrumental . Thus likewise the church of God in cutting off any member by excommunication , is no more but an instrument performing a ministerie in the name of Christ , & that is to testifie & pronounce whome Christ himselfe hath cut off from the kingdome of heauen : whome he also will haue for this cause , to be seuered from the company of his owne people till he repent . And so it is in all Ecclesiasticall actions . Christ hath no deputie , but onely instruments : the whole entire action being personall in respect of Christ. This one conclusion ouerthrowes not only the Popes supremacie , but also : many other points of poperie . Reason II. All the Apostles in regard of power & authoritie were equall : for the commission apostolicall both for right and exequution was giuen equally to them all , as the very words import . Math. 28.19 . Goe teach all nations baptizing them , &c. and the promise , I will giue to thee the keies of the kingdome of heauen , is not priuate to Peter , but is made in his person to the rest , according as his confession was in the name of the rest . Thus saith Theophylact , They haue the power of committing and binding that receiue the gift of a bishop as Peter . And Ambr. saith , What is said to Peter , is said to the Apostles . Therefore Peter had no supremacy ouer the rest of the Apostles in respect of right to the commission : which they say belonged to him onely , and the exequution thereof to the rest . But let all be granted , that Peter was in commission aboue the rest , for the time of his life : yet hence may not any superioritie be gathered for the Bishops of Rome : because the authoritie of the Apostles were personall , and consequently ceased with them : without beeing conueied to any other : because the Lord did not vouchsafe the like honour to any after them . For ●irst of all , it was the priuiledge of the Apostles to bee called immediatly , and to see the Lord Iesus . Secondly , they had power to giue the gift of the holy Ghost by the imposition of handes . Thirdly , they had such a measure of the assistance of the spirit , that in their publike sermons & in writing of the word , they could not erre : and these writings were all denied to those that followed after them . And that their authority ceased in their persons , it stands with reason also , because it was giuen in so a●ple a manner for the founding of the church of the new testament : which beeing once founded , it was needfull only , that there should be pastours & teachers for the building of it vp vnto the end of the world . Reason III. When the sonnes of Zebedeus sued vnto Christ for the greatest roomes of honour in his kingdome ( deeming hee should bee an earthly king ) Christ answers them againe , ye knowe that the Lords of the Gentiles haue dominion , and they that are great , exercise authoritie ouer them : but it shall not be so with you . Bernard applieth these very wordes to Pope Eugenius on this manner . It is plaine , saith he , that here dominion is forbidden the Apostles . Goe to then : dare if you will , to take vpon you ruling an Apostleship , or in your Apostleship rule or dominion : if you will haue both alike , you shall loose both . Otherwise you must not thinke your selfe exempted from the number of them , of whome the Lord complaineth thus : they haue raigned but not of me : they haue beene but I haue not knowne them . Reason IV. Eph. 4. Mention is made of gifts which Christ gaue to his church after his ascension , wherby some were Apostles , some prophets , some Euangelists , some pastours and teachers . Nowe if there had beene an office in which men as deputies of Christ should haue gouerned the whole church to the ende of the world , the calling might here haue beene named fittely with a gift thereto pertaining : and Paul ( no doubt ) would not here haue concealed it , where he mentioneth callings of lesser importance . Reason V. The Popes supremacie was iudged by sentences of scripture & condemned long before it was manifest in the worlde : the spirit of prophesie foreseeing and foretelling the state of things to come . 2. Thess. 2.3,4 . The man of sinne ( which is that Antichrist ) shall exalt himselfe aboue all that is called God , &c. Nowe this whole chapter with all the circumstances thereof , most fitly agrees to the sea of Rome and the Head thereof : and the thing which then staied the reuealing of the man of sinne , v. 6. is of most expounded to be the Romane Emperour . I will alleadge one testimonie in the roome of many . Chrysostome saith on this place , As long as the Empire shall be had in awe , no man shal straitly submit himselfe to Antichrist : but after that the Empire shall be dissolued , Antichrist shall inuade the state of the Empire standing void , and shall labour to pul vnto himselfe the Empire both of man and God. And this we find nowe in experience to be true : for the See of Rome neuer flourished , till the Empire decaied , and the seate thereof was remooued from the cittie of Rome . Againe Reu. 13. mentioned is made of two beasts , one comming out of the sea , whome the Papists confesse to be the heathenish Romane Emperour : the second comming out of the earth ; which doth al that the first beast could doe before him : and this fitly agreeth to the popes of Rome , who do and haue done all things that the Emperour did or could doe , and that in his very sight . Reason VI. The iudgement of the ancient Church . Cyprian saith , Dou●tlesse the same were the rest of the Apostles that Peter was : indued with equall fellowshippe both of honour and of power : but a beginning is made of vnitie , that the Church may appeare to bee one . Gregorie saith , If one be called vniuersall Bishop , the vniuersall Church goeth to decaie . And chap. 144. I say boldely , that whosoeuer calleth or desireth to call himselfe vniuersall priest , in his pride is a forerunner of Antichrist . And , beholde , in the preface of the Epistle which ye directed vnto me , you caused to be set a proud title , calling me vniuersal Pope . Bernard . Consider that thou art not a Lord of Bishops , but one of them . Churches are maimed , in that the Romane bishop draweth all power to himselfe . Againe Gregorie himselfe beeing Pope saith to the Emperour , I which am subiect to your commandement — ; haue euery way discharged that which was due , in that I haue performed mine allegiance to the Emperour , and haue not concealed what I thought on Gods behalfe . And pope Leo the fourth after Gregorie 200. yeares , acknowledged the Emperour Lotharius for his soueraigne prince , and professed obedience without gainsaying to his imperiall commandements . To conclude , whereas they say , that there is a donble head of the Church , one imperiall which is Christ alone , the other ministeriall , which is the pope , gouerning the whole Church vnder Christ , I answer , this distinction robbeth Christ of his honour , because in setting vp their ministeriall heade , they are faine to borrow of Christ things proper vnto him , as the priuiledge to forgiue sinnes a properly , and the power to gouerne the whole earth , by making of lawes that shall as truely bind conscience as the lawes of God , &c. The 19 point . Of the efficacie of the sacraments . Our Consent . Conclus . I. We teach and beleeue that the sacraments are signes to represent Christ with his benefits vnto vs. Conclus . II. We teach further ; that the Sacraments are indeede instruments , whereby God offereth and giueth the foresaid benefits vnto vs. Thus farre we consent with the Romane Church . The difference . The difference betweene vs standes in sundrie points . First of all , the best learned among them teach , that sacraments are phisicall instruments , that is , true and proper instrumentall causes , hauing force and efficacie in them to produce and giue grace . They vse to expresse their meaning by these comparisons . When the scriuener takes the pen into his hand and writes , the action of writing comes from the penne , mooued by the hand of the writer : and in cutting of wood or stone , the diuision comes from the sawe , mooued by the hand of the workeman : euen so the grace ( say they ) that is giuen by God , is conferred by the sacrament it selfe . Now we for our parts hold , that sacraments are not phisicall , but meere voluntarie instruments . Voluntarie , because it is the will and appointment of God , to vse them as certaine outward meanes of grace . Instruments : because when we vse them aright according to the institution . God then answerably conferres grace from himselfe . In this respect onely take we them for instruments and no otherwise . The secōd difference is this : they teach that the very action of the minister dispēsing the sacrament , as it is a work done giues grace immediatly if the party be prepared : as the very washing or sprinkling of water in baptisme , and the giuing of bread in the Lords supper : euen as the orderly moouing of the pen vpon the paper by the hand of the writer causeth writing . We hold the contrarie : namely , that no action in the dispensation of a Sacrament conferreth grace as it is a worke done , that is , by the efficacie and force of the very sacramentall action it selfe , though ordained of God : but for two other waies . First by the signification thereof . For God testifies vnto vs his will and good pleasure partly by the word of promise , and partly by the sacrament : the signes representing to the eyes that which the word doth to the eares : being also types and certen images of the very same things , that are promised in the word and no other . Yea the elements are not general and confused , but particular signes to the seuerall communicants , and by the vertues of the Institution : for when the faithfull receiue the signes from God by the hands of the Minister , it is as much as if God himselfe with his owne mouth should speake vnto them seuerally , and by name promise to them remission of sinnes . And things said to men particularly , doe more affect , and more take away doubting , then if they were generally spoken to an whole companie . Therefore signes of graces are as it were an applying and binding of the promise of saluation to euery particular beleeuer : and by this meanes , the oftner they are receiued , the more they helpe our infirmitie , and confirme our assurance of mercie . Againe the sacrament conferres grace , in that the signes thereof confirmes faith as a pledge , by reason it hath a promise annexed to it . For when God commands vs to receiue the signes in faith , and withall promiseth to the receiuers to giue the thing signified , he bindes himselfe , as it were in bond vnto vs , to stand to his owne word ; euen as men binde themselues in obligations putting to their hands and seales , so as they cannot go backe . And when the signes are thus vsed as pledges , and that often : they greatly increase the grace of God : as a token sent from one friend to an other , renewes and confirmes the perswasion of loue . These are the two principall waies whereby the sacraments are said to conferre grace , namely in respect of their signification , and as they are pledges of Gods fauour vnto vs. And the very point here to be considered is , in what order and manner they confirme . And the manner is this . The signes and visible elements affect the senses outward and inward : the senses conuay their obiect to the mind : the mind directed by the holy Ghost reasoneth on this manner , out of the promise annexed to the sacrament . He that vseth the elements aright , shall receiue grace thereby : but I vse the elements aright in faith and repentance , saith the minde of the beleeuer : therefore shall I receiue from God increase of grace . Thus then , faith is confirmed not by the worke done , but by a kind of reasoning caused in the minde , the argument or proofe whereof is borrowed from the elements , beeing signes and pledges of Gods mercie . The third difference . The Papists teach that in the sacrament by the work done , the very grace of iustification is conferred . We say no : because a man of yeares must first beleeue and be iustified , before he can be a meete partaker of any sacrament . And the grace that is conferred , is onely the increase of our faith , hope , sanctification , &c. Our Reasons . Reason I. The word preached and the sacraments differ in the manner of giuing Christ and his benefits vnto vs : because in the word the spirit of God teacheth vs by a voice conueied to the minde by the bodily eares : but in the sacraments annexed to the word , by certaine sensible and bodily signes viewed by the eie . a Sacraments are nothing but visible words and promises . Otherwise for the giuing it selfe they differ not . Christ himselfe faith , that in the very worde , is eaten his owne flesh , which he was to giue for the life of the worlde : and what can be said more of the Lords supper . Augustine saith , that beleeuers are partakers of the bodie and blood of Christ in baptisme : and Hierome to Edibia , that in baptisme we eate and drinke the body and blood of Christ. If thus much may be said of baptisme , why may it not also be said of the word preached . Again Hierom vpon Ecclesiastes saith , It is profitable to be filled with the bodie of Christ and drinke his blood , not onely in mysterie but in knowledge of holy Scripture . Nowe vpon this it followes , that seeing the worke done in the word preached conferres not grace , neither doth the worke done in the sacrament conferre any grace . Reason II. Math. 3.11 . I baptize you with water to repentance : but he that cōmeth after me is stronger then I — , hee shall baptize you with the holy Ghost and with fire . Hence it is manifest , that grace in the sacrament proceedes not from any action in the sacrament : for Iohn , though he doe not disioyne himselfe & his action from Christ , and the action of his spirit , yet doth he distinguish thē plainely in number , persons , and effect . To this purpose Paul , who had said of the Galathians , that he trauelled of them and beget them by the Gospell , saith of himselfe that he is not any thing , not onely as hee was a man , but as hee was a faithfull Apostle : thereby excluding the whole Euangelicall ministerie wherof the Sacrament is a part , from the least part of diuine operation , or , efficacy in conferring of grace . Reason III. The blessed Angels , nay the very flesh of the sonne of God hath not any quickning vertue from it selfe ; but all this efficacie or vertue is in and from the godhead of the sonne : who , by meanes of the flesh apprehended by faith , deriueth heauenly and spirituall life from himselfe to the members . Now if there be no efficacie in the flesh of Christ , but by reason of the hypostatical vnion : how shall bodily actions about bodily elements conferre grace immediatly . Reason IV. Paul , Rom. 4. stands much vpon this , to prooue that iustification by faith is not conferred by the sacraments . And from the circumstance of time he gathereth that Abraham was first iustified , and then afterward receiued circumcision , the signe and seale of his righteousnes . Nowe we knowe that the generall condition of all sacraments is one and the same , and that baptisme succeeded circumcision . And what can be more plaine then the example of Cornelius , Act. 10. who before Peter came vnto him , had the commendation of the feare of God , and was indued with the spirit of praier : and afterward when Peter by preaching opened more fully the way of the Lord , hee and the rest receiued the holy Ghost . And after all this they were baptised . Now if they receiued the holy Ghost before baptisme , then they receiued remission of sinnes , and were iustified before baptisme . V. Reason . The iudgement of the Church . Basil. If there bee any grace in the water , it is not from the nature of the water , but from the presence of the spirit . Hierome saith , Man giues water but God giues the holy Ghost . Augustine saide , Water toucheth the bodie and washeth the heart : but he shewes his meaning else where . There is one water ( saith he ) of the sacrament , another of the spirit : the water of the Sacrament is visible , the water of the spirit inuisible . That washeth the bodie and signifieth what is done in the soule . By this the soule is purged and healed . Obiect . Remission of sinnes , regeneration , and saluation is ascribed to the sacrament of baptisme , Act. 22.21 . Eph. 5. Gal. 3.27 . Tit. 2. Ans. Saluation and remission of sinnes is ascribed to baptisme and the Lords supper , as to the word ; which is the power of God to saluation to all that beleeue : and that , as they are instruments of the holy ghost to signifie , zeale , and exhibite to the beleeuing minde the foresaid benefits : but indeede the proper instrument whereby saluation is apprehended is faith , and sacraments are but proppes of faith furthering saluation two waies : first because by their signification they helpe to nourish and preserue faith : secondly because they seale grace and saluation to vs : yea God giues grace and saluation when we vse them well : so be it , we beleeue the word of promise made to the sacrament , whereof also they are seales . And thus we keepe the middle way , neither giuing too much nor too little to the sacraments . The XX. point . Of sauing faith : or , the way to life . Our Consent . Conclus . I. They teach it to bee the propertie of faith , to beleeue the whole whole word of God , and especially the redemption of mankind by Christ. Conclus . II. They auouch that they beleeue & looke to be saued by Christ and by Christ alone , and by the meere mercy of God in Christ. Conclus . III. Thirdly , the most learned among them hold & confesse , that the obedience of Christ is imputed vnto them for the satisfaction of the lawe , and for their reconciliation with God. Conclus . IV. They auouch that they put their whole trust and confidence in Christ , and in the meere mercy of God , for their saluation . Concl. V. Lastly they hold that euery man must apply the promise of life euerlasting by Christ vnto himselfe : and this they grant we are bound to doe . And in these fiue points doe they and we agree , at least in shewe of wordes . By the auouching of the fiue conclusions , papists may easily escape the handes of many magistrates . And vnlesse the mysterie of popish doctrine bee well known , any common man may easily be deceiued , & take such for good protestants that are but popish priests . To this end therefore that we may the better discerne their guile , I will shew wherein they faile in each of their conclusions , and wherein they differ from vs. The difference . Touching the first conclusion , they beleeue indeed all the written word of God , and more then all : for they also beleeue the bookes Apocryphal , which antiquitie for many hundred yeares hath excluded from the canon : yea they beleeue vnwritten traditions receiued ( as they say ) from Councills , the writings of the Fathers , and the determinations of the Church : making them also of equall credit with the written worde of God , giuen by inspiration of the spirit . Now we for our parts despise not the Apocrypha , as namely the books of the Machabees , Ecclesiasticus and the rest , but wee reuerence them in all conuenient manner , preferring them before any other bookes of men , in that they haue beene approoued by an vniuersall consent of the Church : yet wee thinke them not meete to bee receiued into the Canon of holy scripture , and therfore not to be beleeued , but as they are cōsenting with the written word . And for this our doing we haue directiō from Athanasius , Origen , Hierom , and the Councel of Laodicea . As for the vnwriten Traditions they come not within the compasse of our faith , neither can they : because they come vnto vs by the hands of men , that may deceiue and be deceiued . And we hold and beleeue , that the right Canon of the bookes of the old and newe Testament , cōtaines in it sufficient direction for the Church of God to life euerlasting , both for faith and maners . Here then is the point of difference , that they make the obiect of faith larger then it should be , or can be : and we keepe our selues to the written word ; beleeuing nothing to saluation out of it . In the second conclusion , touching saluation by Christ alone , there is a manifest deceit : because they craftily include and couch their owne works vnder the name of Christ. For ( say they ) works done by men regenerate , are not their owne , but Christs in them ; and as they are the workes of Christ ; they saue , and no otherwise . But we for our parts looke to be saued onely by such workes as Christ himselfe did in his owne person : and not by any worke at all done by him in vs. For all workes done , are in the matter of iustification and saluation , opposed to the grace of Christ : Rom. 11.6 . Election is of grace not of workes : if it be of workes , it is no more of grace . Againe whereas they teach that wee are saued by the works of Christ , which he worketh in vs , and maketh vs to work ; it is flatte against the word . For Paul saith , Wee are not saued by such workes as God hath ordained that men regenerate should walke in . Eph. 2.10 . And hee saieth further , that hee counted all things euen after his conuersion losse vnto him , that he might be found in Christ , not hauing his owne righteousnes which is of the lawe . Phil. 3.8 . Againe , Heb. 1.3 . Christ washed away our sinnes by himselfe : which last wordes exclude the merit of all workes done by Christ within man. Thus indeede the Papists ouerturne all that which in word they seeme to hold touching their iustification and saluation . We confesse with them that good works in vs are the workes of Christ : yet are they not Christs alone , but ours also , in that they proceede from Christ by the minde and will of man : as water from the fountaine by the channell . And looke as the channell defiled , defiles the water , that is without defilement in the fountaine ; euen so the minde and will of man defiled by the remnants of sinne , defile the works , which as they come frō Christ are vndefiled . Hence it is that the works of grace which we doe by Christ , or , Christ in vs , are defectiue : and must be seuered from Christ in the act of iustification , or saluation . The third conclusion is touching the imputation of Christs obedience , which some of the most learned among them acknowledge : and the difference betweene vs stands on this manner . They hold that Christs obedience is imputed onely to make satisfaction for sinne , and not to iustifie vs before God. We hold and beleeue that the obedience of Christ is imputed to vs , euē for our righteousnesse before God. Paul saith , 1. Cor. 1.30 . Christ is made vnto vs of God , wisdome , righteousnes , sanctification , and redemption . Hence I reason thus . If Christ be both our sanctification , and our righteousnes ; then he is not onely vnto vs inherent righteousnes , but also righteousnes imputed . But he is not onely our sanctification ( which the Papists themselues expound of inherent or habituall righteousnesse ) but also our righteousnes : for thus by Paul are they distinguished . Therefore hee is vnto vs both inherent and imputed righteousnesse . And very reason teacheth thus much . For in the ende of the world at the barre of Gods iudgement , wee must bring some kinde of righteousnes for our iustification , that may stand in the rigour of the law according to which we are to be iudged . But our inherent righteousnesse is imperfect & stained with manyfold defects and shall be as long as we liue in this worlde , as experience tels vs : and consequently it is not sutable to the iustice of the lawe : and if we goe out of our selues we shall find no righteousnesse seruing for our turnes either in men or angels , that may or can procure our absolution before God and acceptation to life euerlasting . We must therefore haue recourse to the person of Christ , and his obedience imputed vnto vs , must serue not onely to be a satisfaction to God for all our sinnes ; but also for our perfect iustification : in that god is content to accept of it for our righteousnes , as if it were inherent in vs , or performed by vs. Touching the fourth conclusion , they holde it the safest and surest course to put their trust and confidence in the mercie of God alone for their saluation : yet they condescend , that men may also a put their confidence in the merit of their owne workes , and in the merits also of other men , so it be in sobrietie . But this doctrine quite marres the conclusion : because by teaching that men are to put confidence in the creature , they ouerturne al confidence in the Creatour . For in the very first commandement , wee are taught to make choice of the true God for our God , which thing we doe when wee giue to God our hearts : and we giue our hearts to God , when we put our whole confidence in him for the saluation of our soules . Now then to put confidence in men , or in workes , is to make them our Gods. The true and auncient forme of making confession was on this manner : I beleeue in God the father , in Iesus Christ , and in the holy ghost , without mention making of any confidence in workes or creatures : the auncient Church neuer knew any such confession or confidence . Cyprian saith , He beleeueth not in God , who putteth not affiance concerning his saluation in God alone . And indeede the Papists themselues when death comes , forsake the confidence of their merits , and flie to the meere mercie of God in Christ. And for a confirmation of this I alleadge the testimonie of one Vlinbergius of Colen , who writeth thus . There was a booke founde in the vestrie of a certaine parish of Colen , written in the dutch tongue in the yeare of our Lord 1475. which the Priests vsed in visiting of the sicke . And in it these questions be found . a Doest thou beleeue that thou canst not be saued but by the death of Christ ? The sicke person answered , Yea. Then it is said vnto him , Go too then , while breath remaines in thee , put thy confidence in this death alone : haue affiance in nothing else : commit thy selfe wholly to this death : with it alone couer thy selfe : diue thy self in euery part into this death : in euery part pearse thy selfe with it : infold thy selfe in this death . And if the Lord will iudge thee , say : Lord , I put the death of our Lord Iesus Christ betweene me and thy iudgement , and by no other meanes I contend with thee . And if he shall say vnto thee , that thou art a sinner , say : Lord , the death of my Lord Iesus Christ , I put betweene thee and my sinnes . If he shall say vnto thee , that thou hast deserued damnation , say : Lord , I oppose the death of our Lord Iesus Christ betweene thee and my euill merits , and I offer his merit for the merit which I should haue , and haue not . If he shall say , that he is angrie with thee , say : Lord , I oppose the death of our Lord Iesus Christ betweene me and thine anger . Here we see , what Papists doe , and haue done in the time of death . And that which they hold and practise , when they are dying ; they should hold and practise euery day while they are liuing . In the last conclusion they teach , that we must not onely beleeue in generall but also applie vnto our selues , the promises of life euerlasting . But they differ from vs in the very manner of applying . They teach that the promise is to be applied , not by faith as●uring vs of our own saluation : but only by hope , in likelihood coniecturall . We hold that we are bound in dutie to applie the promise of life by faith without making doubt thereof , and by hope to continue the certentie after the apprehension made by faith . We doe not teach that all and euery man liuing within the precincts of the church , professing the name of Christ , is certen of his saluation , and that by faith : but that he ought so to be , and must indeauour to attaine thereto . And here is a great point in the mysterie of iniquitie to be considered : for by this vncerten application of the promise of saluation , and this wauering hope , they ouerturne halfe the doctrine of the Gospel . For it inioynes two things : first to beleeue the promises thereof to be true in themselues : secondly to beleeue , and by faith to applie them vnto our selues . And this latter part , without which the former is voide of comfort , is quite ouerturned . The reasons which they alleadge against our doctrine , I haue answered before : now therefore I let them passe . To conclude , though in coloured tearmes they seeme to agree with vs in doctrine concerning faith ; yet in deede they denie and abolish the substance thereof , namely , the particular and certen application of Christ crucified and his benefits , vnto our selues . Againe they faile in that they cut off the principall dutie and office of true sauing faith , which is to apprehend and to applie the blessing promised . The 21. point . Of Repentance . Our consent . Conclus . I. That , repentance is the conuersion of a sinner . There is a two-fold conuersion , passiue , and actiue : passiue , is an action of God whereby he conuerteth man beeing as yet vncōuerted . Actiue is an action whereby man being once turned of God , turnes himselfe : and of this latter must this conclusion be vnderstood . For the first conuersion , considering it is a worke of God turning vs vnto himselfe , is not the repentance whereof the Scripture speaketh so oft , but it is called by the name of regeneration : and repentance , wherby we beeing first turned of God doe turne our selues , and doe good workes , is the fruit thereof . Conclus . II. That , repentance stands specially for practise , in contrition of heart , confession of mouth , and satisfaction in worke or deed . Touching contrition there be two kinds thereof : Legal , and Euangelical . Legal contrition is nothing but a remorse of cōscience for sinne in regard of the wrath & iudgemēt of God , & it is no grace of God at all ; nor any part , or , cause of repētance : but onely an occasion thereof , & that by the mercie of God : for of it selfe , it is the sting of the law and the very entrance into the pit of hel . Euangelical contrition is , when a repentant sinner is grieued for his sinnes , not so much for feare of hell , or , any other punishment ; as because he hath offended and displeased so good and mercifull a God. This contrition is caused by the ministerie of the Gospell , and in the practise of repentance it is alwaies necessarie , and goes before as the beginning thereof . Secondly we hold , and maintaine that confession is to be made , and that in sundrie respects : first to God , both publikely in the congregation , and also priuately in our secret and priuate praiers . Secondly to the Church , when any person hath openly offended the congregation by any crime , and is therefore excommunicate . Thirdly to our priuate neighbour , when we haue vpon any occasion offended and wronged him . Math. 5.23 . If thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee , goe first and be reconciled to him : now reconciliation presupposeth confession . Lastly in all true repentance , we hold and acknowledge there must be satisfaction made ; first to God , and that is when we intreat him in our supplications to accept the death and passion of Christ , as a full , perfect , and sufficient satisfaction for all our sinnes . Secondly it is to be made vnto the Church , after excommunication for publike offences ; and it stāds in duties of humiliatiō that fitly serue to testifie the truth of our repētāce . Thirdly satisfaction is to be made to our neighbor : because if he be wronged , he must haue recōpence and restitution made , Luk. 19.8 . & there repentance may iustly be suspected , where no satisfaction is made , if it lie in our power . Conclus . III. That , in repentance we are to bring outward fruits worthie amendment of life : for repentance it selfe is in the heart , and therefore must be testified in all manner of good workes : whereof the principall is , to indeauour day by day by Gods grace to leaue and renounce all and euery sinne , and in all things to doe the will of God. And here let it be remembred that we are not patrons of licentiousnes and enemies of good workes . For though we exclude them from the act of our iustification and saluation : yet we maintaine a profitable and necessarie vse of them in the life of euery Christian man. This vse is three-fold , in respect of God , of man , of our selues . Workes are to be done in respect of God , that his commandements may be obeied , 1. Ioh. 5.12 . that his will may be don , 1. Thess. 4.3 . that we may shew our selues to be obedient children to God our Father , 1. Pet. 1.14 . that we may shew our selues thankefull for our redemption by Christ , Tit. 2. 14. that we might not grieue the spirit of God , Eph. 4.30 . but walke according to the same , Gal. 5. 22. that God by our good workes may be glorified , Math. 5.16 . that we may be good followers of God , Eph. 5.1 . Againe , workes are to be done in regard of men : that our neighbour may be helped in worldly things , Luk. 6.38 . that he may be woon by our example to godlines , 1. Pet. 3.14 . that we may preuent in our selues the giuing of any offence . 1. Cor. 10.32 . that by doing good , we may stoppe the mouthes of our aduersaries . Thirdly and lastly , they haue vse in respect of our selues : that we may shew our selues to be new creatures , 2. Cor. 5.17 . that we may walke as the children of light , Eph. 5.8 . that we haue some assurance of our faith and of our saluation , 2. Pet. 1.8,10 . that we may discerne dead and counterfait faith , from true faith , Iam. 2. 17. that faith and the gifts of God may be exercised and continued vnto the ende , 2. Tim. 1.6 . that the punishments of sinne both temporall and eternall may be preuented , Psal. 89.32 . that the reward may be obtained which God freely in mercie hath promised to men for their good workes . Gal. 6.9 . The difference . We dissent not from the Church of Rome in the doctrine of repentance it selfe : but in the damnable abuses thereof , which are of two sorts , generall and speciall . Generall are these which concerne repentance wholly considered : and they are these . The first is , that they place the beginning of repentance partly in themselues , and partly in the holy Ghost , or , in the power of their naturall freewill beeing helped by the holy Ghost : whereas Paul indeede ascribes this worke , wholly vnto God. 2. Tim. 2.15 . Proouing if God at any time will giue them repentance . And men that are not weake but dead in trespasses and sinnes , can not doe any thing● that may further their conuersion , though they be helped neuer so : no more then dead men in their graues , can rise from thence . The second abuse is , that they take pennance , or rather repentance for that publike discipline and order of correction that was vsed against notorious offenders in the open congregation . For the Scripture sets downe but one repentance , and that common to all men without exception : and to be practised in euery part of our liues for the necessarie mortification of sinne : whereas open ecclesiasticall correction pertained not to all and euery man within the compasse of the Church , but to them alone that gaue any open offence . The third abuse is , that they make repentance to be not onely a vertue , but also a sacrament : wheras for the space of a thousand yeres after Christ , & vpward it was not reckened among the sacraments : yea it seemes that Lūbard was one of the first that called it a sacrament : and the school-men after him disputed of the matter & forme of this sacrament : not able any of them certenly to define , what should be the outward element . The fourth abuse is touching the effect and efficacie of repentance : for they make it a meritorious cause of remission of sinnes and of life euerlasting , flat against the word of God. Paul saith notably , Rom. 4.24 . We are iustified freely by his grace through the redemption which is in Christ Iesus , whome God hath sent to be a reconciliation by faith in his blood . In these words these formes of speach , redemption in Christ , reconciliation in his blood , by faith , freely by grace , must be obserued and considered : for they shew plainely that no part of satisfaction or redemption is wrought in vs , or , by vs : but out of vs onely in the person of Christ. And therefore we esteeme of repentance onely as a fruit of faith : and the effect , or efficacie of it , is to testifie remission of our sinnes , and our reconciliation before God. It will be saide that remission of sinnes and life euerlasting , are promised to repentance . Ans. It is not to the worke of repentance , but to the person which repenteth , and that not for his owne merits or worke of repentance , but for the merits of Christ , which he applieth to himselfe by faith . And thus are we to vnderstand the promises of the Gospel , in which workes are mentioned ; presupposing alwaies in them the reconciliation of the person with God , to whō the promise is made . Thus we see wherefore we dissent from the Romane Church touching the doctrine of repentance . Speciall abuses doe concerne Contrition , Confession , and Satisfaction . The first abuse concerning contrition is , that they teach it must be sufficient and perfect . They vse now to helpe the matter by a distinction : saying , that the sorrow in contrition , must be in the highest degree in respect of a value & estimation . Yet the opinion of b Adrian was otherwise , that in true repentāce a man should be grieued according to all his indeauour . And the Romane Catechisme saith as much , that the sorrow conceiued of our sinnes must be so great , that none can be conceiued to be greater : that we must be contrite in the same manner we loue God , and that is with all our heart and strength in a most vehemēt sorrow : and that the hatred of sinne must be not onely the greatest but also most vehement and perfect , so as it may exclude all sloth and slacknes . Indeede afterwarde it followes , that true contrition may be effectuall though it be imperfect : but how can this stand , if they will not onely commend but also pre●cribe and auouch , that contrition must be most perfect and vehement . We therefore onely teach , that God requires not so much the measure , as the truth of any grace : and that it is a degree of vnfained contrition to be grieued , because we cannot be grieued for our sinnes as we should . The second abuse is , that they ascribe to their contrition the merit of congruitie . But this can not stand with the all-sufficient merit of Christ. And an auncient Councel saith , God inspires into vs first of all the faith and loue of himself , no merits going before , that we may faithfully require the sacrament of baptisme , and after baptisme doe the things that please him . And we for our parts holde , that God requires contrition at our hands , not to merit remission of sinnes : but that we may acknowledge our owne vnworthines , and be humbled in the sight of God , and distrust all our owne merits : and further , that we may make the more account of the benefits of Christ , whereby we are receiued into the fauour of God : lastly , that we might more carefully auoid all sinnes in time to come , wherby so many paines and terrours of conscience are procured . And we acknowledge no contrition at all to be meritorious , saue that of Christ : whereby he was broken for our iniquities . The third abuse is , that they make imperfect contrition or att●ition arising of the feare of hell , to be good and profitable : and to it they applie the saying of the Prophet , The feare of God is the beginning of wisdome . But seruile feare of it selfe is the fruit of the law , which is the ministerie of death and condemnation : and consequently it is the way to eternall destruction , if God leaue men to themselues : and if it turne to the good of any , it is onely by accident : because God in mercie makes it to be an occasion going before , of grace to be giuen : otherwise remorse of conscience for sinne is no beginning of repentance , or the restrainment of any sinne : but rather is and that properly the beginning of vnspeakable horrours of conscience , and euerlasting death , vnlesse God shew mercie . And yet this feare of punishment , if it be tempered and delaied with other graces and gifts of God in holy men ; it is not vnprofitable : in whome there is not onely a sorrow for punishment , but also and that much more for the offence . And such a kind of feare , or , sorrow is commanded , Malac. 1.6 . If I be a father , where is my feare ? if I be a lord , where is my feare ? And Chrysostome saith , that the feare of hell in the heart of a iust man , is a strong man armed against theeues and robbers , to driue them from the house . And Ambrose saith , that Martyrs in the time of their sufferings , confirmed themselues against the crueltie of persecuters by setting the feare of hell before their eyes . Abuses touching Confession are these . The first is , that they vse a forme of confession of their sinnes vnto God , vttered in an vnknowne language , beeing therefore foolish and ridiculous , withall requiring the aide and intercession of dead men and such as be absent : whereas , there is but one Mediatour betweene God and man the man Iesus Christ. The second is , that they in practise make confession of their sinnes not onely to God but to the Saints departed : in that they make praier to them , in which they aske their intercession for the pardon of their sinnes : and this is , not onely to match them with God in seeing and knowing the heart , but also to giue a part of his diuine worship vnto them . The third and principall abuse is , that they haue corrupted Canonicall confession by turning it into a priuate auricular confession : binding all men in conscience by a law made , to confesse all their mortall sinnes , with all circumstances that change the kind of the sinne ( as farre as possibly they can remember ) once euery yeare at the least , and that to a priest , vnlesse it be in the case of extreame necessitie . But in the word of God there is no warrant for this confession , nor in the writings of Orthodoxe antiquitie for the space of many hundred yeares after Christ , as one of their owne side auoucheth . And the commandement of the holy Ghost , Confesse one for an other , and pray one for an other , Iam. 5.17 . bindes as well the priest to make confession vnto vs , as any of vs to the priest . And whereas it is said , Math. 3. that many were baptised confessing their sinnes : and Act. 19.18 . Many that beleeued came and confessed and shewed their workes , the confession was voluntarie and not constrained : it was also generall and not particular of all and euery sinne , with the necessarie circumstances thereof . And in this libertie of confession the Church remained 1200. yeares till the Councill of Lateran ; in which the law of auricular confession was first inacted : beeing a notable inuention seruing to discouer the secrets of men , and to inrich that couetous and ambitious See , with the reuenewes of the world . It was not knowne to Augustine , when he said , What haue I to doe with men that they should heare my confessions , as though they should heale my diseases : nor to Chrysostome when he saith , I doe not compell thee to confesse thy sinnes to others . And , If thou be ashamed to confesse them to any man , because thou hast sinned , say them daily in thine owne minde . I doe not bid thee confesse them to thy fellow seruant , that he should mocke thee : confesse them to God that cureth them . The abuse of Satisfaction is , that they haue turned canonicall satisfaction which was made to the congregation by open offenders , into a satisfaction of the iustice of God for the temporall punishment of their sinnes . Behold here a most horrible prophanation of the whole Gospel , and specially of the satisfaction of Christ , which of it selfe without any supplie is sufficient euery way for the remission both of fault and punishment . But of this point I haue spoken before . Hitherto I haue handled and prooued by induction of sundrie particulars , that we are to make a separation from the present Church of Rome , in respect of the foundation and substance of true religion . Many more things might be added to this very purpose , but here I conclude this first point : adding onely this one caueat , that we make separation from the Romane religion without hatred of the persons that are maintainers of it . Nay we ioyne in affection more with them , then they with vs. They die with vs not for their religion ( a though they deserue it ) but for the treasons which they intend and enterprise : we are readie to doe the duties of loue vnto them inioyned vs in the word : we reuerence the good gifts in many of them ; we pray for them , wishing their repentance and eternall saluation . Now I meane to proceede , and to touch briefly other points of doctrine contained in this portion of Scripture , which I haue now in hand . In the second place therefore out of this commaundement , Goe out of her my people , I gather that the true Church of God is and hath beene in the present Romane Church , as corne in the heape of chaffe . Though Poperie raigned and ouerspread the face of the earth for many hundred yeares ; yet in the middest thereof , God reserued a people vnto himselfe , that truly worshipped him : and to this effect the holy Ghost saith that the Dragon , which is the deuill caused the woman , that is , the Church to flie into the wildernesse , where he sought to destroy her but could not , and shee still retaines a remnant of her seede which kept the commaundements of God , and haue the testimonie of Iesus Christ. Now this which I speake of the Church of Rome , can not be saide in like manner of the congregations of Turkes and other infidels , that the hidden Church of God is preserued among them ; because there is no meanes of saluation at all : whereas the Church of Rome hath the Scriptures , though in a straunge language ; and baptisme for the outward forme : which helpes God in all ages preserued , that his Elect might be gathered out of the middest of Babylon . This serues to stoppe the mouthes of Papists , which demaund of vs , where our Church was fourescore yeares agoe , before the daies of Luther : whereby they would insinuate to the world , that our Church and religion is greene or newe : but they are answered out of this very text , that our Church hath euer beene since the daies of the Apostles , and that in the very midst of the papacie . It hath bin alwaies a Church , and did not first begin to be in Luthers time : but onely then began to shew it selfe , as hauing bin hid by an vniuersall Apostasie , for many hundred yeares together . Againe we haue here occasion to consider the dealing of God with his owne church and people . He will not haue them for externall societie to be mixed with their enemies , and that for speciall purpose : namely , to exercise the humilitie and patience of his few seruants . When Elias saw idolatrie spred ouer all Israel , he went a part into the wildernes , and in griefe desired to die . And Dauid cried out : Woe is me that I am constrained to dwell in Mesheck , and to haue my habitation in the tents of Kedar , Psal. 120.5 . And iust Lot must haue his righteous soule vexed with seeing and hearing the abhominations of Sodom . Thirdly by this commaundement we are taught , what opinion to carrie of the present church of Rome . It is often demaunded , whether it be a church or no ; and the answer may hence be formed on this manner . If by this church be vnderstood a state or regiment of the people , whereof the Pope is head ; and the members are all such as doe acknowledge him to be their head , and doe beleeue the doctrine established in the Councell of Trent , we take it to be no church of God. Because Babylon , which I haue prooued to be the church of Rome , is here opposed to the church or people of God : and because we are commanded to come out of it : whereas we may not wholly forsake any people till they forsake Christ. Some will happily say , the church of Rome hath the Scriptures and the Sacrament of baptisme . I answer first of all , they haue indeede the bookes of holy Scripture among them : but by the rest of their doctrine they ouerthrow the true sense thereof in the foundation , as I haue prooued before . And though they haue the outward forme of baptisme , yet they ouerturne the inward baptisme , which is the substance of all , standing in the iustification and sanctification of a sinner . Againe I answer , that they haue the word and baptisme , not for themselues but for the true church of God among them : like as the lanterne holdeth the candle , not for it selfe but for others . Secondly , it may be and is alleadged , that if the Pope be Antichrist , he then sittes in the temple , that is , the church of God , and by this meanes the Romane church shall be the true church . Ans. He sittes in the temple of God , but marke further how : as God , that is , not as a member but as a manifest vsurper : like as the theefe sittes in the true mans house . For the popish church and Gods church are mingled like chaffe and corne in one heape : and the church of Rome may be saide to be in the church of God , and the church of God in the church of Rome , as we say the wheat is among the chaffe , and the chaffe in the wheat . Againe he is said to sit in the temple of God ; because the Romane church , though falsly , takes vnto it selfe the title of the true catholike church . Some goe about to delay and qualifie the matter , by comparing this church to a man lying sicke full of ●oares , hauing also his throat cut , yet so as bodie and soule are ioyned together , and life is remaining still . But all things well considered , it is rather like a dead carkasse , and is void of all spirituall life ; as the popish errours in the foundation doe manifest . Indeede a knowne harlot may afterward remaine a wife and be so tearmed ; yet after the bill of diuorcement is giuen , shee ceaseth to be a wife , though shee can shew her marriage ring : now the church hath receiued the bill of her diuorcement in the written word , namely 2. Thess. 2. and Reu. 13.11,12 , &c. Furthermore in this commandement we may see a liuely portraiture of the state of all mankind . Here we see two sorts of men : some are pertaining to Babylon , a people running on to their destruction : some againe are a people of God seuered from Babylon , and reserued to life euerlasting . If any aske the cause of this distinction ; I answer , it is the very will of God vouchsafing mercy to some & forsaking others by withdrawing his mercy from them , for the better declaration of his iustice . Thus saith the Lord , Rom. 11.4 . I haue reserued seuen thousand that neuer bowed the knee to Baal : & the prophet Esai saith , Vnles the Lord had reserued a remnant , we had bin as Sodome and Gomorrha . By this distinction we are taught , aboue al things to seeke to be of the number of Gods people , and to labour for assurance of this in our owne consciences . For if all should be saued , lesse care would snffice : but this mercie is not common to all : and therefore the more to be thought vpon . Lastly , here I not● the speciall care that God hath ouer his own children . He first giueth thē warning to depart , before he begin to execute his iudgement vpon his enemies , with whome they liue : that they might not be partakers of their sinnes or punishments . Thus , before God would punish Hierusalem , an angel is sent to marke them in the forehead that mourned for the abominatious of the people . And in the destructiō of the first borne of Egypt the angel passed ouer the houses of the Iewes , that had their posts sprinkled with the blood of the paschal lamb : & this passing ouer betokeneth safety & preseruation in the cōmon destruction to those that haue their hearts sprinkled with the blood of Christ. This blessing of protectiō should mooue vs all , to become true & hearty seruants of God. Men vsually become members of those societies & corporations , where they may inioy many freedōes & priuiledges● Wel , behold : in the societie of the Saints of god , which is the true Church , there is the freedom from danger in all cōmon destructions & from eternall vengeance at the last day . When Hester had procured safetie for the Iewes , and libertie to reuenge themselues vpon their enemies : it is said , that many of the people of the land became Iewes . Euē so , considering Christ hath procured freedom frō hell , death , and damnation for all that beleeue in him : we should labour aboue all things to becom new creatures , ioyning our selues alwaies to the true church of God. Hitherto I haue spoken of the commandement : now followeth the reason thereof drawne from the end , that they be not partakers of her sins : and that they receiue not of her plagues . Here I might stand long to shew what be the sins of the church of Rome : but I wil only name the principal . The first sin is Atheisme : & and that I prooue on this manner . Atheisme is twofold , open , coloured . Open Atheisme is , when men both in word and deed denie God and his word . Coloured Atheisme is not so manifest : and it hath two degrees . The first is , when men acknowledge God the creator and gouernour of heauen and earth , and yet deny the father , sonne and holy Ghost . Thus the Ephesiās before they receiued the gospell , are said to bee without God whome in their naturall iudgement they acknowledged : because they denied Christ , and cōsequently worshipped an idol of their owne braine , in that they worshipped God out of Christ. And in this respect though the Samaritans worshipped the God of Abraham , yet our Sauiour Christ saith , they worshipped they knewe not what . And the Psalmist saith of all the Gentiles that their Gods are Idols . In this degree of Atheisme are placed Turkes and Iewes at this day : the Anti-Trinitaries , and Arians , and all that conceiue and worship God out of the Trinitie . The 2. degree is , whē men do rightly acknowledge the vnitie of the godhead in the Trinitie of persons : yet so , as by other necessarie consequents partly of their doctrine , and partly of the seruice of God they ouerturne that which they haue well maintained . And thus I say , that the very religion of the Church of Rome is a kinde of Atheisme . For whereas it makes the merit of the works of men to concurre with the grace of god , it ouerthrowes the grace of God. Rom. 11. In worde they acknowledge the infinite iustice and mercie of God : but by consequent both are denied . How can that be infinite iustice , which may any way be appeased by humane satisfactions ? And howe shall Gods mercie bee infinite , when wee by our satisfactions must adde a supply to the satisfaction of Christ ? Againe , He that hath not the sonne , hath not the father : and he that hath neither father nor sonne , denies God. Nowe the present Romane religion hath not the sonne , that is , Iesus Christ , God and man , the Mediatour of mankind : but hath tra●sformed him into a fained Christ. And I shew it thus . For one Iesus Christ , in al thing● like vnto vs in his Humanitie , sinne onely excepted ; they haue framed a Christ , to whome they ascribed two kindes of existing : one naturall , whereby he is visible , touchable , and circumscribed in heauen : the other not onely aboue , but also against nature ; by which , he is substantially according to his flesh in the handes of euery priest , in euery host , and in the mouth of euery communicant , inuisible , vntouchable , vncircumscribed . And thus in effect they abolish his manhood . Yea they disgrade him of his offices . For one Iesus Christ , the onely king , lawgiuer , and head of the Church ; they ioyne vnto him the Pope not onely as a Vicar but also as a fellowe : in that they giue vnto him power to make lawes binding conscience , to resolue and determine vnfallibly the sense of holy scripture , properly to pardon sin both in respect of fault and temporall punishment , to haue authoritie ouer the whole earth and a part of hell : to depose kings , to whome vnder Christ euery soule is to be subiect , to absolue subiects from the oath of allegiance , &c. For one Iesus Christ the onely reall priest of the new testament , they ioyne many secondary priests vnto him , which offer Christ daiely in the masse for the sinnes of the quicke and the dead . For one Iesus Christ the al-sufficient Mediatour of intercession , they haue added many fellowes vnto him to make request for vs , namely as many Saints as be in the Popes Kalender . Lastly , for the onely merits of Christ , in whome alone , the Father is well pleased , they haue deuised a treasurie of the Church containing beside the merits of Christ , the ouerplus of the merits of Saints to be dispensed to men , at the discretion of the Pope . And thus wee see , that Christ , and co●sequently God himselfe to bee worshipped in Christ , is transformed into a phantasie or idol of mans conceit . Againe there is alwaies a proportion betweene the worship of God , & our perswasion of him : and men in giuing vnto God any worshippe , haue respect to his nature , that both may be sutable , and he well pleased . Let vs then see what manner of worship the Romane religion affoardeth . It is for the greatest part meere wil-worship , without any allowance or commandement from God , as Durande in his Rationale in effect acknowledgeth . It is a carnall seruice standing of innumerable bodily rites and ceremonies borrowed partly from the Iewes , and partly from the heathen : it is diuided betweene God and some of his creatures : in that they are worshipped both with one kind of worship : let them paint it as they can . Thus then , if by their manner of worshipping God , we may iudge howe they conceiue of him , as we may : they haue plainely turned the true God into a phantasie of their owne . For God is no otherwise to be conceiued , then hee hath reuealed himselfe in his creatures & word , and specially in Christ : who is the ingrauen image of the person of the Father . The second sin is Idolatrie : and that as grosse as was euer among the heathen . And it is to be seene in two things . First that they worshippe the Saints with religious worship which without exception is proper to God. Yea they transforme some of them into detestable idols , making them in trueth mediatours of redemption , specially the Virgin Marie , whome they call a Ladie , a Goddesse , a queene whom a Christ her sonne obeyeth in heauen , a mediatresse : or life , hope , the medicine of the diseased : and they pray vnto her thus : Prepare thou glory for vs : defende vs from our enemies , & in the houre of death receiue vs , loose the bonds of the guiltie , bring light to the blind , driue away all deuils . Shewe thy selfe to be a mother , Let him receiue the prayers . Againe , their idolatrie is manifest , in that they worship God in , at , before images : hauing no commandement so to do , but the contrarie . They alleadge th●t they vse and worship images only in a remembrance of God. But this is al one as if an vnchast wife should receiue many louers into her house in the absence of her husband● and beeing reprooued , should answer : that they were the friendes of her husband , and that shee kept them onely in remembrance of him . Thirdly , their Idolatrie exceedes the Idolatrie of the heathen , in that they worship a Breadengod , or , Christ in and vnder the formes of bread and wine . And if Christ according to his humanitie be absent frō the earth , as I haue prooued , the Popish hoste is as abominable an idol as euer was . The third sinne is the maintenance of Adulterie . And that is manifest : first of all , in the Toleration of the stewes flat against the commandement of God. Deut. 23.17 . There shall be no whore of the daughters of Israel : neither shal there be a whore keeper of the sonnes of Israel . And this toleration is an occasion of vncleannes to many young men & women , that otherwise would abstaine from all such kinde of filthines . And what an abomination is this , when brother and brother , father and sonne , nephew and vncle , shall come to one and the same harlot , one before or after the other . Secondly , their Lawe beyond the fourth degree allowes the marriage of any persons : and by this meanes , they sometime allowe incest . For in the vnequall collaterall line , the person next the common stock is a father or mother to the brothers or sisters posteritie , as for example . Here Anne and Nicholas are brother and sister , and Anne is distant from Iames sixe degrees , he being her neecca farre off : and the mariage between them is allowed by the Church of Rome , they not beeing within the compasse of foure degrees : which neuerthelesse is against the law of nature . For Anne beeing the sister of Nicholas , is in stead of a mother to all that are begotten of Nicholas , euen to Iames and Iames posteritie . Yet thus much I graunt , that the daughter of Anne may lawfully marrie Iames or Anthonie , the case beeing altered , because they are not one to an other a● parents and children . The fourth sin is Magicke , ●orcerie , or witchcraft , in the consecration of the host in which they make their Breaden-god : in exorcismes ouer holy bread , holy water and salt ; in the casting out or driuing away of deuils , by the signe of the crosse , by solemne coniurations , by holy water , by the ringing of bels , by lighting tapers , by reliques , and such like . For these things haue not their supposed force , either by creation , or by any institution of God in his holy word : and therefore if any thing be done by thē , it is from the secret operation of the deuill himselfe . The fift sinne is , that in their doctrine they maintaine periurie , because they teach with one consent , that a papist examined may answer doubtfully against the direct intention of the examiner : framing an other meaning vnto himselfe in the ambiguitie of his wordes . A● for example , when a man is asked , whether he said or heard Masse in such a place : though hee did : they affirme he may say , no : and sweare vnto it : because he was not there , to reueale it to the examiner : whereas in the very lawe of nature , he that takes an oath should sweare according to the intention of him that hath power to minister an oath : and that in trueth , iustice , ●●●gement . Let them cleere their doctrine from all defence of periurie , if they can . The six● sinne is , that they reuerse many of Gods commaundements , making that no sinne which Gods word makes a sinne . Thus they teach , that if any man steale some little thing , that is thought not to cause any notable hurt , it is no mortall sinne : that , the officious lie , & the lie made in sport are veniall sinnes : that , to pray for our enemies in particular is no precept but a counsell : and that none is bound to salute his enemie in the way of friendship , flat against the rule of Christ , Mat. 5.47 . where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth al manner of dutie and curtesie : that , rash iudgement , though consent ●●me thereto , is regularly but a veniall sin : that , it is lawfull otherwhiles to faine holines : that , the painting of the face is ordinarily but a veniall sinne : that , it is not lawfull to forbid begging : wheras the Lord forbade there should be any beggar in Israel . Againe , they teach that men in their choller , when they are chiding , and sweare , woundes and blood , are not indeede blasphemers . Lastly their writers vse manifest lying , to iustifie their doctrine . They plead falsely that all antiquitie is on the●r side ; whereas it is as much against them as for them : and as much for vs as them . Againe their manner hath bin and is still to prooue their opinions by forged and counterfeit writings of men , some whereof I will name . 1 Saint Iames Liturgie . 2 The Canons of the Apostles . 3 The bookes of Dionysius Ariopagita , and namely De Hierarchia Ecclesiastica . 4 The Decretall Epistles of the Popes . 5 Pope Clements workes . 6 Some of the Epistles of Ignatius . 7 Origens booke of repentance . His homelies in diuersos sanctos . Commentaries ●● Iob : and booke of Lamentation . 8 Chrysostomes Liturgie . 9 Basils liturgie and his Ascetica . 10 Augustines booke de 8. quest . Dulcity . A booke of true and false repentance . Ser. de festo commemorationis animarum . booke de dogm . Ecclesiast . Sermon ad fratres in Heremo . Sermon of Peters chaire . Booke of visiting the sicke , &c. 11 Iustin Martyrs Questions and Answ. 12 Athanasius epistle to Pope Foelix . 13 Bernards sermons of the Lords supper . 14 Hieromes epistle ad Demetriadem sauouring of Pelagius . 15 Tertullian de Monogamia . 16 Cyprian de Chrismate & de ablutione pedum . 17 In the Councell of Sardica the 3,4 , and 5. canons are forged . 18 In the Councell of Nice all saue 20. are forged . 19 Certaine Romane Councels vnder Sylvester are forged . For he was at this time dead , and therefore could not confirme them . Sozom. lib. 2. 20 To the sixt canon of the Councell of Nice are patched these words , That the Romane church hath alwaies had the Supremacie . 21 Lastly , I will not omit that Pope Sozimus , Bonifacius , and Coelestinus falsified the canons of the councell of Nice , to prooue appeales from all places to Rome ; so as the Bishops of Africke were forced to send for the true copies of the said councell from Constantinople and the Churches of Greece . I might here rehearse many other sinnes which with the former call for vengeance vpon the Romane Church , but it shal suffice to haue named a few of the principall . Now in this reason , our Sauiour Christ prescribes another maine dutie to his owne people : and that is , to be carefull to eschew all the sinnes of the Church of Rome , that they may withall escape her deserued plagues and punishmēts . And frō this prescribed dutie I obserue two things . The first is , that euery good seruant of God , must carefully auoid contracts of marriage with professed Papists , that is , with such as hold the Pope for their head , and beleeue the doctrine of the Councell of Trent . For in such matches men hardly keepe faith and good conscience , and hardly auoid communication with the sinnes of the Romane church . A further ground of this doctrine I thus propound . In Gods word there is mentioned a double league betweene man and man , countrie and countrie . The first is the league of concord , when one kingdome bindes it selfe to liue in peace with another , for the maintenance of trafficke without disturbance : and this kind of league may stand betweene Gods church and the enemies thereof . The second is the league of amitie : which is when men , people , or countries binde themselues to defend each other in all causes : and to make the warres of the one , the warres of the other ; and this league may not be made with those that be enemies of God. Iehosaphat , otherwise a good king , made this kind of league with Ahab : and is therfore reprooued by the prophet , saying , Wouldest thou helpe the wicked , and loue them that hate the Lord ? 2. Chr. 19.2 . Now the mariages of Protestants with Papists are priuate leagues of amitie , betweene person and person : and therefore not be allowed . Againe Malac. 2.11 . Iudah hath defiled the holinesse of the Lord which he loued , and hath married the daughters of a strange God : where is ●latly condemned marriages made with the people of a false god : nowe the papists by the consequents of their doctrine and religion , turne the true Iehoua into an idol of their own braine , as I haue shewed ; & the true Christ reuealed in the writtē word into a fained Christ made of bread . Yet if such a marriage be once made and finished it may not be dissolued . For such parties sinne not simply in that they marrie , but because they marrie not in the Lord , being of diuers religions . The fault is not in the substance of marriage but in the manner of making it ; and for this cause , the Apostle commaundes the beleeuing partie , not to forsake or refuse the vnbeleeuing partie , beeing a very infidel ( which no Papist is ) if he or shee will abide . 1. Cor. 7.13 . The second thing is , that euery seruant of God must take heede howe hee trauels into such countries where Popish religion is stablished , least hee partakes in the sinnes and punishments thereof . Indeede to goe vpon ambassage to any place , or to trauell for this end , that wee may performe the necessarie duties for our speciall or generall callings , is not vnlawefull : but to trauell out of the precincts of the chnrch onely for pleasures sake , and to see strange fashions , hath no warrant . And hence it is , that many men which goe forth in good order well minded , come home with crased consciences . The best traueller of all is he , that liuing at home or abroad , can goe out of himselfe , and depart from his owne sinnes and corruptions by true repentance . FINIS . An aduertisement to all fauourers of the Romane religion , shewing that the said religion is against the Catholike principles and grounds of the Catechisme . GReat is the number of them that embrace the religion of the present Church of Rome , beeing deceiued by the glorious titles of Vniuersalitie , Antiquitie , Succession . And no doubt , though some be wilfully blinded , yet many deuoted this waie , neuer sawe any other trueth . Nowe of them and the rest I desire this fauour , that they will but weigh and ponder with thēselues this one thing , which I will nowe offer to their considerations , and that is , That the Romane religion now stablished by the councell of Trent , is in the principall points thereof against the grounds of the Catechisme , that haue beene agreed vpon euer since the daies of the Apostles , by all Churches . These groundes are foure ; the first is the Apostles Creed : the second is the decalogue or tenne commandements : the third is the forme of praier called the Lords praier : the fourth is the Institution of the two Sacraments baptisme and the Lords supper . 1. Cor. 11.23 . That I may in some order manifest this which I say , I will begin with the Symbole or Creed . And first of all it must bee considered , that some of the principall doctrines beleeued in the Church of Rome are , that the Pope or Bishop of Rome is the vicar of Christ , and the head of the Catholike church : that there is a fire of purgatorie after this life : that images of God and Saints are to be placed in Churches and worshipped : that praier is to bee made to Saints departed & their interceffion to be required : that there is a propitiatorie sacrifice daily o●●ered in the masse for the sinnes of the quicke & the dead . These points are of that moment , that without them the Romane religion cānot stand : and in the councel of Trent the curse Anathema is pronounced vpon all such as denie these or any of them . And yet marke ; the Apostles Creede which hath bin thought to containe all necessarie points in religion to bee beleeued : and hath therefore beene called the kay & rule of faith : this creed I say , hath not any of these points : nor the Expositions made thereof by the auncient fathers , nor any other Creede or confession of faith made by any councel or Church for the space of many hundred yeares . This is a plaine proofe to any indifferent man , that these be new articles of faith neuer knowne in the Apostolike Church : & that the fathers & councels could not find any such articles of faith in the books of the old and new testament . Answer is made : that all these points of doctrine are beleeued vnder the article , I beleeue the Catholike Church ; the meaning whereof , they wil haue to be this , I beleeue all things which the Catholicke church holdeth and teacheth to be beleeued . If this bee as they say , we must needes beleeue in the Church : that is , put our confidence in the Church , for the manifestation and the certentie of all doctrines necessarie to saluation : and thus the eternal trueth of God the Creatour , shall depend on the determination of the creature ; and the written word of God in this respect is made vnsufficient ; as though it had not plainely reuealed all points of doctrine pertaining to saluation . And the ancient Churches haue beene farre ouerseene , that did not propound the former points to be beleeued as articles of faith , but left them to these latter times . 2. In this Creede , to beleeue in God , and to beleeue the Church , are distinguished . To beleeue in , is pertaining to the Creatour , to beleeue , to the creature : as Ruffinus hath noted , when he saith , that by this preposition in , the Creatour is distinguished from the creature , and things pertaining to God from things pertaining to men . And Augustine saith , It must be knowne that we must beleeue the Church , and not beleeue in the Church : because the Church is not God , but the house of God. Hence it followes , that we must not beleeue in the Saints , nor put our confidence in our workes , as the learned Papists teach . Therfore Eusebius saith , We ought of right to beleeue Peter and Paul , but to beleeue in Peter and Paul , that is , to giue to the seruants the honour of the Lord , we ought not . And Cyprian saith , He doth not beleeue in God which doeth not place in him alone the trust of his whole felicitie . 3. The article , conceiued by the holy Ghost , is ouerturned by the transubstātiation of bread and wine in the masse , into the bodie and blood of Christ. For here wee are taught to confesse the true and perpetuall incarnation of Christ , beginning in his conception , and neuer ending afterward : and wee acknowledge the trueth of his manhood , and that his bodie hath the essentiall properties of a true body , standing of flesh & bone : hauing quātitie , figure , dimēsions , namly length , breadth , thicknes : hauing part out of part , as head out of feet , & feet out of head , being also circūscribed , visible , touchable : in a word , it hath al things in it , which by order of creatiō , belōg to a body . It wil be said , that the bodie of Christ may remaine a true bodie & yet be altered in respect of some qualities , as namely circumscription . But I say againe , that locall circumscription can no way be seuered from a bodie , it remaining a bodie . For to be circumscribed in place , is an essentiall propertie of euery quantitie : and quantitie is the common essence of euery bodie . And therefore a bodie in respect of his quantitie must needs be circumscribed in one place . This was the iudgement of Leo , when hee said , The ●odie of Christ is by no meanes out of the trueth of our bod●● . And Augustine , when he said , Onely God in Christ so comes that he doth not depart●●o returnes , that he doth not leaue vs : but man according to bodie is in place , and goes out of the same place , and when he shall come vnto another place , he is not in that place whence he comes . To helpe the matter , they vse to distinguish thus . Christs bodie in respect of the a whole essence thereof may be in many places ; but not in respect of the whole quantitie , whereby it is only in one place . But as I haue said , they speake contraries : for quantitie ( by all learning ) is the essence of a bodie , without which a bodie cannot be . 4. In the Creede wee confesse that Christ is ascended into heauen , and there after his ascension sits at the right hand of his father , and that according to his manhood . Hence I conclude , that Christs bodie is not really and locally in the sacrament , and in euery Host , which the priest consecrateth . This argument was good when Vigilius against Eutiches said , When it ( the flesh ) was on earth , it was not in heauen : and because it is nowe in heauen , it is not on earth : and he addes afterward that this is the Catholike faith and confession . And it was good when Fulgentius said , According to his humane substance hee was absent from earth , when he was in heauen , and he left the earth when he ascended into heauen . And , The same inseparable Christ , according to his whole manhood leauing the earth , locally ascended into heauen , and sits at the right hand , and according to the same whole manhood , he is to come to iudgement . And it was good when Cyril said , No man doubts but that when hee ascended into heauen , though hee be alwaies present by the power of his spirit , he was absent in respect of the presence of his flesh . And it was good , when Augustine said , According to the flesh , which the Word assumed , he ascended into heauen , he is not here : there he sits at the right hād of the father : and he is here according to the presence of his maiestie . And , Hee went as hee was man , and he aboad as he was God : he went by that whereby he was in one place ; he aboad by that whereby he was euery where . 5. Againe , in that we beleeue the Catholike church , it followes that the Catholike church is inuisible : because things seene are not beleeued . And the answer commonly vsed , that we beleeue the holinesse of the Church , will not serue the turne . For the wordes are plaine , and in them we make confession that we beleeue not onely the holinesse of the Church , but also the Church it selfe . 6. Lastly the articles , Remission of sinnes , Resurrection of the bodie , and Life euerlasting , containe a confession of speciall faith . For the meaning of them is thus much : I beleeue the remission of mine own sins , & the resurrection of mine own body to life euerlasting : & that by the iudgement of learned antiquitie . August . saith , If thou also beleeue that thou shalt rise again & ascend into heauen ( because thou art sure of so great a patrone ) thou art certen of so great a gift . And , Make not Christ lesse , who brings thee to the kingdōe of heauen , for remission of sins . Without this faith , if any come to baptisme , he shuts the gate of mercie against himselfe . And , Whosoeuer faithfully beleeueth , & holds this profession of his faith ( in which all his sins are forgiuē him ) let him prepare his wil to the will of god , & not feare his passage by death . And , The whole Sacrament of baptisme standes in this , that we beleeue the resurrectiō of the body & remission of sins to be giuen vs of God. And , He gaue these keies to the Church — , that whosoeuer in his church , should not beleeue his sins to be forgiuen , they should not be forgiuen vnto him : and whosoeuer beleeued , & turned frō thē abiding in the lap of the said church , at length shal be healed by faith & amendment of life . And , That which thou hast heard to be fulfilled in the glorious resurrection of Christ , beleeue that the very same shall bee fulfilled in thee , in the last iudgement and the resurrection of thy flesh , shall restore thee for all eternitie . For vnlesse thou shalt beleeue that thou art to bee repaired by death , thou canst not come to the reward of life eternall . And in ancient time the article of the resurrection hath beene rehearsed on this manner , The resurrection of this flesh : and the last applyed vnto it , To euerlasting life . Hence then two maine opinions of the Church of Rome are quite ouerthrowen , one that we cannot by speciall faith be certaine of the remission of our sinnes , and the saluation of our soules : the other , that a man truly iustified may fall away and be damned . Nowe this cannot bee , if the practise of the auncient Church bee good , which hath taught vs to beleeue euerlasting life ioyntly without remission of sinnes . To come vnto the Decalogue , first of all it is a rule in expounding the seuerall commandements , that where any vice is forbidden , there the contrarie vertue is commanded , and all vertues of the same kinde , with all their causes , occasions , furtherances . This rule is graunted of all : and hence it followes , that counsels of perfection , if they haue in them any furtherance of vertue , are inioyned in and by the law , and therefore prescribe no state of perfection beyond the scope of the lawe . Secondly the commandement , Thou shalt not make to thy selfe any grauen image , &c. hath two seuerall parts . The first forbids the making of carued or graued images : the second forbids the adoratiō of them . Now the first part is notably expounded by Moses , Deut. 4.16 . Take good heed vnto your selues , that ye corrupt not your selues and make you a grauen image or representation of any figure in the likenesse of male or female . Marke the reason of this prohibition in the same place : for ( saith he ) ye saw no image in the day the Lord spake vnto you in Horeb and v. 15. Yee heard the voice of the wordes but sawe no similitude saue a voice . Nowe the reason beeing vnderstood of the image of God himselfe : the prohibition must needes be so vnderstood . Againe there is no question ; that God directs his commandement against a ●inne in speculation , but against some common and wicked practise of the Iewes , and that was to represent God himselfe in likenesses and bodily formes . Esai . 40. 1● . And that was also the practise of the Gentiles , that were farre more grosse in this kinde then the Iewes . Rom. 1.23 . This then is plaine to any indifferent man , that the first part of the commandement forbiddes the making of grauen images or likenesses of the true Iehoua : and thus the Romane Catechisme vnderstands t●● wordes . As for the second part , it must be vnderstood according to them eaning of the first : and therefore it forbids vs , to bow downe to any image of God. Hence then it followes , that to worship God or Saints in , or , at images , and to worship images with religious worship is abominable idolatrie . And common reason might teach vs thus much . For they that adore and worship the true God in images , doe binde the presence of God , his operation , grace , and his hearing of vs , to certen things , places , signes , to which he hath not bound himselfe , either by commandement or promise : and that is , otherwise to worship God , and to seeke for his blessings , then he hath commaunded himselfe to be worshipped , or promised to heare vs. Vpon this ground , is plainely ouerthrowne the excuse which they make , that they worshippe not images but God and Saints in images : for neither God nor the Saints doe acknowledge this kinde of honour , but they abhorre it . Whence it followes necessarily , that they worship nothing beside the image , or , the deuise of their owne braine , in which they faine to themselues such a god as will be worshipped , and receiue our praiers at images . It will be saide , that the Papists doe no otherwise tie the worship and inuocation of God to images , then God tied himselfe to the sanctuarie and the temple of Salomon . And I say againe , it was the will of God that he would shew his presence , and be worshipped at the Sanctuarie , and the Iewes had the warrant of Gods word for it : but we haue no like warrant , either by promise or commandement to tie Gods presence to an image or crucifix . Againe , reason yet further may discouer their idolatrie . They , which worship they know not what , worship an idol : but the Papists worship they know not what : I prooue it thus . To the consecration of the host , there is required the intention of the Priest , at the least vertually , as they say , and if this be true , it followes that none of them can come to the Masse , or pray in faith , but he must alwaies doubt of that which is lifted vp by the hands of the priest in the masse : whether it be bread or the bodie and blood of Christ. For none can haue any certentie of the intention of the priest in consecrating this bread and this wine : but rather may haue a iust occasion of doubting by reason of the common ignorance and loosenesse of life in such persons . Thirdly the commaundement touching the Sabbath , giues a libertie to worke sixe daies in the ordinarie affaires of our callings : and this libertie cannot be repealed by any creature . The Church of Rome therefore erreth , in that it prescribeth set and ordinarie festiuall daies , not onely to God but also to Saints : inioyning them as straitly and with as much solemnitie to be obserued , as the Sabbath of the Lord. Fourthly , the third commaundement , or ( as they say ) the fourth , inioynes children to obey father and mother in all things , specially in matters of moment , as in their marriage and choice of their callings : and that euen to death : and yet the church of Rome against the intent of this commaundement , allowes that clandestine marriages , and the vowe of religion shall be in force , though they be without , and against the consent of wise and carefull parents . Fiftly , the last commandement of lust , forbiddes the first motions to sinne , that are before consent . I prooue it thus . Lusting is forbidden in the former commandements as well as in the last , yea lusting that is ioyned with consent : as in the commandement , Thou shalt not commit adulterie , is forbidden lusting after our neighbours wife : & in the next , lusting after our neighbours goods , &c. Now if the last commandement also forbid no more but lust with consent , it is confounded with the rest : and by this meanes there shall not be ten distinct words , or , commandements : which to say is absurd : it remaines therefore that the lust here forbidden goes before consent . Againe , the Philosophers knew that lust with consent was euill , euen by the light of nature : but Paul a learned Pharise and therefore more then a Philosopher , knew not lust to be sinne , that is forbidden in this commandement , Rom. 7. Lust therefore that is forbidden here , is without consent . Wicked then is the doctrine of the Romane Church , teaching that in euery mortall sinne is required an act commāded of the will : and hence they say many thoughts against faith and vncleane imaginations are no sinnes . 6 Lastly , the words of the second commandement . And shew mercie to thousands on them that loue me and keepe my commandements , ouerthrowes all humane merits . For if the reward be giuen of mercie to them that keepe the law , it is not giuen for the merit of the worke done . To come to the third part of the Catechisme : the Lords praier is a most absolute and perfect forme of praier . For which cause it was called of Tertullian , The breuiarie of the Gospel : and Coelestinus saith , the law of praying is the law of beleeuing and the law of working . Now in this prayer we are taught to direct our praiers to God alone , Our father , &c. and that onely in the name and mediation of Christ. For God is our father onely by Christ. It is needelesse therefore , to vse any inuocation of Saints , or to make them our mediatours of intercession vnto God : and it is sufficient , if we pray onely vnto God in the name of Christ alone . 2 In the fourth petition , we say thus , Giue vs our daily bread . In which words , we acknowledge that euery morsell of bread is the meere gift of God. What madnes then is it , for vs to thinke that we should merit the kingdome of heauen by works , that can not merit so much as bread ? 3 In the next petition , Forgiue vs our debts , foure opinions of the Romane religion are directly ouerthrowne . The first is concerning humane Satisfactions . For the child of God is here after his conuersion taught , to humble himselfe day by day , and to pray for the pardon of his daily sinnes : now to make satisfaction and to sue for pardon be contrarie . The second opinion here ouerthrowne , is touching merits . For we doe acknowledge our selues to be debters vnto God , yea bankrupts : and that beside the maine summe of many thousand talents , we daily increase the debt : therefore we can not possibly merit any of the blessings of God. It is meere madnes to thinke , that they which cannot pay their debts , but rather increase them day by day , should deferue or purchase any of the goods of the creditours , or the pardō of their debts : & if any fauour be shewed thē , it comes of meere goodwil without the least desert . In a word , this must be thought vpon , that , if all we can doe , will not keep vs frō increasing the maine summe of our debt , much les●e shall we be able by any merit to diminish the same . By good right therfore do al gods seruāts ca●t downe themselues and pray , Forgiue vs our debts . The third opinion is that punishment may be retained , the fault beeing wholly remitted : but this can not stand , for here sinne is called our debt : because by nature we owe vnto God obedience , and for the defect of this paiment , we further owe vnto him the forfiture of punishment . Sinne then is called our debt in respect of the punishment . And therefore when we pray for the pardon of sinne , we require the pardon not onely of fault , but of the whole punishment . And when a debt is pardoned , it is absurd to thinke that the least paiment should remaine . The fourth opinion is that a man in this life may fulfill the law , whereas in this place euery seruant of God is taught to aske a daily pardon for the breach of the law . Answer is made , that our daily sinnes are veniall and not against the law but beside the law . But this which they say is against the petition : for a debt that comes by forfiture is against the bond or obligation . Now euery sinne is a debt causing the forfiture of punishment : and therefore is not beside , but directly against the law . 4 In this clause , as we forgiue our debters , it is taken for graunted , that we may certenly know that we are in loue and charitie with men , when we make reconciliation : why then may not we know certenly that we repent and beleeue and are reconciled to God : which all Romane Catholikes denie . 5 In the last wordes , and lead vs not into temptation , we pray not , that God should free vs from temptation ( for it is otherwhiles good to be tempted , Psal. 26.1 . ) but that we be not left to the malice of Sathan , and held captiue of the temptation , for here to be lead into temptation , and to be deliuered , are opposed . Now hence I gather , that he which is the child of God truly iustified and sanctified , shall neuer fall wholly and finally from the grace of God : and I conclude on this manner . That which we aske according to the will of God , shall be graunted , 1. Ioh. 5. but this the child of God asketh , that he might neuer be wholly forsaken of his father , and left captiue in temptation . This therfore shall be graunted . 6 This clause Amen , signifies a speciall faith touching all the former petitions , that they shall be graunted : and therefore a speciall faith concerning remission of sinnes : which the Romane Church denieth . To come to the last place , to the Institution of the sacrament of the Lords Supper , 1. Cor. 11.23 . In which first of all the Reall presence is by many circumstances ouerthrowne . Out of the wordes , he tooke and brake , it is plaine that , that which Christ tooke was not his bodie : because he can not be saide with his owne hands to haue taken , held , and broken himselfe , but the very bread . Againe Christ said not : vnder the forme of bread , or in bread : but This , that is , bread is my bodie . 3. Bread was not giuen for vs but onely the bodie of Christ : and in this first institution , the bodie of Christ was not really giuen to death . 4. The cup , is the new testament by a figure : why may not the bread be the bodie of Christ by a figure also ? 5. Christ did eate the supper , but not him selfe . 6. We are bidden to doe it , till he come : Christ then is not bodily present . 7. Christ biddes the bread to be eaten in a remembrance of him : but signes of remembrance are of things absent . 8. If the Popish reall presence be granted , then the bodie and blood of Christ are either seuered or ioyned together . If seuered , then Christ is still crucified . If ioyned together , then the bread is both the bodie and blood of Christ : whereas the institution saith , the bread is the bodie , and the wine is the blood . 2 Againe , here is condemned the administration of the sa●ram●nt vnder one onely kind . For the commandement of Christ is , Drinke ye all of this , Mat. 26.27 . And this commaundement is rehearsed to the Church of Corinth in these wordes , Doe this as oft as ye drinke in remembrance of me . v. 25. And no power can reuerse this commandement : because it was established by the soueraigne head of the Church . These fewe lines , as also the former treatise , I offer to the vew and reading of them , that fauour the Romane religion : willing them with patience to cōsider this one thing , that their religion , if it were Catholike and Apostolike ( as they pretende ) it could not be contrarie so much as in one point , to the groundes of all Catechismes , that haue beene vsed in all Churches , confessing the name of Christ , euer since the Apostles daies . And whereas it crosseth the said groundes in sundrie points of doctrine , ( as I haue prooued ) it is a plaine argument that the present Romane religion , is degenerate . I write not this despising or hating their persons for their religion , but wishing vnfainedly their conuersion in this world , and their saluation in the world to come . FINIS . THE FOVNDATION OF CHRISTIAN RELIgion : gathered into sixe Principles . And it is to be learned of ignorant people , that they may be fit to heare Sermons with profit , and to receiue the Lords Supper with comfort . Psalme 119. 30. The entrance into thy words sheweth light , and giueth vnderstanding to the simple . Printed for I.L. and I.P. 1600. To all ignorant people that desire to be instructed . POore people , your manner is to sooth vp your selues , as though yee were in a most happie estate : but if the matter come to a iust triall , it will fall out farre otherwise . For you lead your liues in great ignorance , as may appeare by these your common opinions which follow . 1 That faith is a mans good meaning and his good seruing of God. 2 That God is serued by the rehearsing of the ten Commandements , the Lords prayer , and the Creede . 3 That ye haue beleeued in Christ euer since you could remember . 4 That it is pitie he should liue which doth any whit doubt of his saluation . 5 That none can tell whether he shall be saued or no certainely : 〈◊〉 that all men must be of a good beleefe . 6 That howsoeuer a man liue , yet if he call vpon God on his death-bed , and say , Lord haue mercie vpon me , and so goe away like a lambe , he is certainely saued . 7 That , if any be strangely visited , he is either taken with a Planet , or bewitched . 8 That a man may lawfully sweare when he speakes nothing but the truth : and sweares by nothing but that which is good , as by his faith or troth . 9 That a Preacher is a good man no longer then he is in the pulpit . They thinke all like themselues . 10 That a man may repent when he will , because the Scripture saith , At what time soeuer a sinner doth repent him of his sinne , &c. 11 That it is an easier thing to please God then to please our neighbour . 12 That ye can keepe the commandements , as well as God will giue you leaue . 13 That it is the safest to doe in Religion as most doe . 14 That merrie ballads and books , as Scogin , Bevis of Southampton , &c. are good to driue away time , and to remooue heart-quames . 15 That ye can serue God with all your hearts , & that ye would be sory els . 16 That a man neede not heare so many sermons except he could followe them better . 17 That a man which commeth at no sermons , may as well beleeue , as he which heares all the sermons in the world . 18 That ye know all the Preacher can tell you . For he can say nothing , but that euery man is a sinner , that we must loue our neighbours as our selues , that euery man must be saued by Christ : and all this ye can tell as well as he . 19 That it was a good world when the olde Religion was , because all things were cheape . 20 That drinking and bezeling in the alehouse or tauerne is good felowship , and shewes a good kind nature , and maintaines neighbourhoode . 21 That a man may sweare by the Masse , because it is nothing now : and by r Ladie , because shee is gone out of the countrie . 22 That euery man must be for himselfe , and God for vs all . 23 That a man may make of his owne whatsoeuer he can . 24 That if a man remember to say his praiers in the morning ( though h● neuer vnderstand them ) he hath blessed himselfe for all the day following . 25 That a man praieth when he saith the ten Command●ments . 26 That a man eates his maker in the Sacrament . 27 That if a man be no adulterer , no thiefe , nor murderer , and doe no man harme , he is a right honest man. 28 That a man neede not haue any knowledge of Religion , because he is not booke-learned . 29 That one may haue a good meaning , when he saith and doth that which is euill . 30 That a man may goe to wizards , called wisemen , for counsell : because God hath prouided a salue for euery sore . 31 That ye are to be excused in all your doings , because the best men are sinners . 32 That ye haue so strong a faith in Christ , that no euill companie can hurt you . These and such like sayings , what argue they but your grosse ignorance ? Now , where ignorance raigneth , there raignes sinne : and where sinne raignes , there the deuill rules : and where he rules , man are in a damnable case . Ye will replie vnto me thus : that ye are not so bad I would make you : if neede be you can say the Creede , the Lords prayer , and the ten Commandements : and therefore ye will be of Gods beleefe say all men what they will , and you defie the deuill from yours hearts . I answer againe , that it is not sufficient to say all these without booke , vnlesse ye can vnderstand the meaning of the words , and be able to make a right vse of the Commandements , of the Creede , of the Lords prayer , by applying them inwardly to your hearts and consciences , and outwardly to your liues and conuersations . This is the very point in which ye faile . And for an helpe in this your ignorance , to bring you to true knowledge , vnfained faith , and sound repentance : here I haue set downe the principall point of Christian religion in sixe plaine and easie rules , euen such as the simplest may easily learne : and hereunto is adioyned an exposition of them word by word . If ye doe want other good direction , then vse this my labour for your instruction . In reading of it first learne the sixe principles , and when ye haue them without the booke and the meaning of them withall , then learne the exposition also : which beeing well conceiued , and in some measure felt in the heart , ye shall be able to profit by Sermons , whereas now ye cannot : and the ordinarie parts of the Catechisme , namely the ten Commaundements , the Creede , the Lords prayer , and the institution of the two Sacraments shall more easily be vnderstood . Thine in Christ Iesus , William Perkins . The foundation of Christian religion , gathered into sixe Principles . The first Principle . Question . VVHat doest thou beleeue concerning God ? A. There is one God , creator and gouernour of all things , distinguished into the Father , the Sonne , and the holy Ghost . Prooues out of the word of God. 1. There is a God. For the invisible things of him , that is , his eternall power and Godhead , are seene by the creation of the world , beeing considered in his workes , to the intent , that they should be without excuse . Neuerthelesse , he left not himselfe without witnesse , in that he did good and gaue vs raine from heauen , and fruitful seasons , filling our hearts with food and gladnes . 2. This God one . Concerning therefore meat sacrificed to idols , we knowe that an idol is nothing in the worlde : and that there is none other God but one . 3. He is creatour of all things . In the beginning God created the heauen and the earth . Through faith wee vnderstand , that the world was ordained by the word of God : so that the things which we see , are not made of things which did appeare . 4. He is gouernour of all things . The eies of the Lord in euery place behold the euill and the good . Yea , and all the haires of your head are numbred . 5. Distinguished into the Father , the Sonne , and the holy Ghost . And Iesus when he was baptized came straight out of the water , and loe , the heauens were opened vnto him , and Iohn sawe the spirit of God descending like a Doue and lighting vpon him . And loe , a voice came from heauen , saying : This is my beloued sonne , in whome I am well pleased . For there are three , which beare record in heauen , the Father , the word , and the holy Ghost , and these three are one . The second Principle . Q. What dost thou beleeue cōcerning man , & cōcerning thine own selfe ? A. All men are wholly corrupted with sinne through Adams fall , and so are become slaues of Sathan , and guiltie of eternall damnation . 1. All men are corrupted with sinne . As it is written , there is none righteous , no not one . 2. They are wholly corrupted . Nowe the very God of peace sanctifie you throughout , and I pray God that your whole spirit , and soule , and bodie , may be kept blamelesse vnto the comming of our Lord Iesus Christ. This I say therefore and testifie in the Lord , that ye henceforth walke not as other Gentiles walke in vanitie of their minde . Hauing their cogitation darkened , and beeing strangers from the life of God. through the ignorance that is in them , because of the hardnesse of their heart . When the Lord sawe that the wickednesse of man was great in the earth , and all the imaginations of the thoughts of his heart were onely euill continually . 3. Through Adams fall Wherefore as by one man , sinne entred into the worlde , and death by sinne , and so death went went ouer all men , for so much as all men haue sinned . 4. And so are become slaues of Sathan . Wherein in time past ye walked according to the course of the worlde , and after the prince that ruleth in the aire , euen the spirit that nowe worketh in the children of disobedience . For as much then as the children were partakers of flesh and blood , he also himselfe likewise tooke part with them , that hee might destroy through death , him that had the power of death , that is , the deuill . In whome the God of this world hath blinded the mindes , that is , of Infidels , that the light of the glorious Gospell of Christ , which is the image of God should not shine vnto them . 5. And guiltie of eternall damnation . For as many as are of the workes of the Lawe , are vnder the curse , for it is written : Cursed is euery man that continueth not in all things , which are written in the booke of the Lawe to doe them . Likewise then as by the offence of one the fault came on all men to condemnation : so by the iustifying of one , the benefit abounded toward all men to the iustification of life . The third Principle . Q. What meanes is there for thee to escape this damnable estate ? A. Iesus Christ the eternall sonne of God , beeing made man , by his death vpon the crosse and by his righteousnes , hath perfectly alone by himselfe , accomplished all things that are needfull for the saluation of mankind . 1. Iesus Christ the eternall sonne of God , And the word was made flesh and dwelt among vs , and we sawe the glory thereof , as the glory of the onely begotten ( Sonne ) of the Father full of grace and trueth . 2. Being made man. For he in no sort tooke the angels , but he tooke the seede of Abraham . 3. By his death vpon the crosse . But he was wounded for our transgressions , he was broken for our iniquities , the chastisement of our peace was vpon him , and with his stripes we are healed . 4. And by his righteousnes . For as by one mans disobedience many were made sinners , so by the obedience of one , shall many also be made righteous . For he hath made him to be sinne for vs which knewe no sinne , that wee should be made the righteousnes of God in him . 5. Hath perfectly Wherefore he is able also perfectly to saue them that come vnto God by him , seeing hee euer liueth to make intercession for them . 6. Alone by himselfe Neither is there saluation in any other , for among men there is giuen none other name vnder heauen , whereby we must be saued . 7. Accomplished all things needefull for the saluation of mankind . And he is the reconciliation for our sinnes , and not for ours onely , but also for the sinnes of the whole worlde . The fourth Principle . Q. But how maiest thou be made partaker of Christ and his benfits ? A. A man of a contrite and humble spirit , by faith alone apprehending & applying Christ with all his merits vnto himselfe , is iustified before God and sanctified . 1. A man of a contrite and humble spirit For thus saith hee , that is high and excellent , he that inhabiteth the eternitie , whose name is the holy one , I dwell in the high and holy place , with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble , and to giue life to thē that are of a contrite heart . The sacrifices of God are a contrite spirit , a contrite and a broken heart , O God , thou wilt not despise . 2. By faith alone . As soone as Iesus heard that word spoken , he said vnto the Ruler of the Sinagogue , be not afraid , onely beleeue . So Moses made a serpent of brasse , and set it vp for a signe , and when a serpent had bitten a man , then he looked to the serpent of brasse and liued . And as Moses lift vp the serpent in the wildernesse , so must the sonne of man bee lifted vp . That whosoeuer beleeueth in him , should not perish , but haue eternall life . 3. Apprehending and applying Christ with all his merits vnto himselfe . But as many as receiued him , to them he gaue power , to bee the sonnes of God , to them that beleeue in his name . And Iesus said vnto them , I am the bread of life , hee that commeth to me shall not hunger : and he that beleeueth in me shall neuer thirst . 4. Is iustified before God. For what saith the Scripture , Abraham beleeued God , and it was counted to him for righteousnes . Euen as Dauid declareth the blessednes of the man , vnto whome God imputeth righteousnes , without workes , saying : Blessed are they whose iniquities are forgiuen , and whose sinnes are couered . 5. And sanctified . And he put no difference betweene vs and them , after that by faith he had purified their hearts . But ye are of him in Christ Iesus , who of God is made vnto vs wisdome , and righteousnesse , and sanctification and redemption . The fift Principle . Q. What are the ordinarie or vsuall meanes for the obtaining of faith ? A. Faith commeth only by the preaching of the word , and increaseth daily by it : as also by the administration of the Sacraments and praier . 1. Faith cōmeth only by the preaching of the word , & increaseth daily by it . But howe shal they cal on him , in whom they haue not beleeued , how shal they beleeue in him , of whome they haue not heard : and howe shall they heare without a preacher ? Where there is no vision the people decay , but he that keepeth the lawe is blessed . My people are destroyed for lacke of knowledge : because thou hast refused knowledge , I will also refuse thee , that thou shalt bee no priest to mee , and seeing thou hast forgotten the lawe of thy God , I will also forget thy children . 2. As also by the administration of the Sacraments . After he receiued the signe of circumcision , as the seale of the righteousnes of the faith , which he had when he was vncircumcised , that he should bee the Father of all them that beleeue not beeing circumcised , that righteousnes might be imputed to thē also . Moreouer brethren , I would not that yee should bee ignorant , that all our Fathers were vnder the cloud , and all passed through the sea , &c. 3. And Praier . For whosoeuer shall call vpon the name of the Lord shall be saued . The sixt Principle . Q. What is the estate of all men after death ? A. All men shal rise againe with their owne bodies , to the last iudgement , which beeing ended , the godly shall possesse the kingdome of heauen : but vnbeleeuers and reprobates shall bee in hell , tormented with the diuell and his angels for euer . 1. All men shall rise againe with their owne bodies . Maruell not at this , for the houre shall come , in the which all that are in the graues shall heare his voice . And they shall come forth that haue done good , vnto the resurrection of life : but they that haue done euill , vnto the resurrection of condemnation . 2. To the last iudgement . For God will bring euery worke vnto iudgement , with euery secret thing , whether it be good or euill . But I say vnto you , that of euery idle worde that men shall speake , they shall giue account thereof , at the day of iudgement . 3. VVhich beeing ended ; the godly And deliuered iust Lot , vexed with the vncleane conuersation of the wicked . And the Lord said vnto him : goe through the middest of the cittie , euen through the middest of Ierusalem , and set a marke vpon the foreheads of them that mourne and crie for all the abominations that be done in the middest thereof . 4. Shall possesse the kingdome of God. Then shall the king say to them on his right hand , Come ye blessed of my father , inherit ye the kingdome prepared for you , from the beginning of the world . 5. But vnbeleeuers and rebrobates shall bee in hell tormented with the deuill and his angels . Then shal he say vnto them on the left hand , depart from me ye cursed into euerlasting fire , which is prepared for the deuill and his angels . The Scriptures for proofe were onely quoted by the author , to moue thee to search them : the wordes them●elues I haue expressed , at the earnest request of many , that thou maiest more easily learne them : if yet thou wilt be ignorāt , thy malice is euident : if thou gaynest knowledge , giue God the glorie in doing of his will. Thine T. S. THE EXPOSITION OF THE PRINCIPLES . The first Principle expounded . Question . WHat is God ? A. God is a a spirit , or a spirituall substance , most wise , most holy , eternall , infinite . Q. How doe you perswade your selfe that there is such a God ? A. Besides the testimonie of the Scriptures , plaine reason will shew it . Q. What is one reason ? A. When I consider b the wonderfull frame of the world , me thinks the silly creatures that be in it could neuer make it : neither could it make it selfe , and therefore besides all these , the maker of it must needes be God. Euen as when a man comes into a strange country , and sees faire and sumptuous buildings , and yet findes no liuing creatures there besides birds and beasts , he will not imagine that either birdes or beasts reared those buildings , but he presently conceiues , that some men either were or haue beene there . Q. What other reason haue you ? A. c A man that commits any sinne , as murder , fornication , adulterie , blasphemie , &c. albeit he doth so conceale the matter , that no man liuing know of it , yet oftentimes he hath a griping in his conscience , and feeles the very flashing of hell fire : which is a strong reason to shew that there is a God , before whose iudgement seat he must answer for this fact . Q. How many Gods are there ? A. No d more but one . Q. How doe you conceiue this one God in your minde ? A. Not e by framing any image of him in my minde ( as ignorant folks doe , that thinke him to be an old man sitting in heauen ) but I conceiue him by his properties and workes . Q. What be his chiefe properties ? A. First , he is f most wise , vnderstanding all things aright , and knowing the reason of them . Secondly , he is g most holy , which appeareth in that he is most iust and mercifull vnto his creatures . Thirdly , he is h eternall , without either beginning or ende of daies . Lastly , he is i infinite , both because he is present in all places , and because he is of power sufficient to doe whatsoeuer he k will. Q. What be the workes of God ? A. l The creation of the world , and of euery thing therein , and the preseruation of them beeing created by his speciall prouidence . Q. How know you that God gouerneth euery particular thing in the world by his speciall prouidence ? A. To omit the m Scriptures , I see it by experience : n Meate , Drinke , and clothing beeing void of heate and life , could not preserue the life of man , vnlesse there were a speciall prouidence of God to giue vertue vnto them . Q. How is this one God distinguished ? A. o Into the Father which begetteth the Sonne : into the Sonne who is begotten of the Father : into the holy Ghost , p who proceedeth from the Father & the Sonne . The second Principle expounded . Q. Let vs nowe come to ours selues , and first tell me what is the naturall estate of man ? A. Euery man is by nature a dead in sin as a loathsome carrion , or as a dead corps lyeth rotting and stincking in the graue , hauing in him the seede of all sinnes . Q. What is sinne ? A. Any b breach of the Lawe of God , if it be no more but the least want of that which the Lord requireth . Q. Howe many sortes of sinne are there ? A. Sinne is either c the corruption of nature , or any euill actions that proceede of it as fruites therof . Q. In whome is the corruption of nature ? A. In all men , d none excepted . Q. In what part of man is it ? A. In euery e part both of body and soule , like as a leprosie that runneth from the crowne of the head , to the sole of the foote . Q. Shew me howe euery part of man is corrupted with sinne ? A. First , in the f minde there is nothing but ignorance and blindenes concerning heauenly matters . Secondly , g the conscience is defiled , being alwaies either benummed with sinne , or else turmoyled with inward accusations and terrors . Thirdly , h the will of man onely willeth and lusteth after euil . Fourthly , the i affections of the heart , as loue , ioy , hope , desire , &c. are mooued and stirred to that which is euill to imbrace it , and they are neuer stirred vnto that which is good , vnlesse it be to eschewe it . Lastly , the k members of the body are the instruments and tooles of the mind for the execution of sinne . Q. What be those euill actions that are the fruites of this corruption ? A. l Euill thoughts in the minde , which come either by a mans owne conceiuing , or by the suggestion m of the deuill ; euill motions and lusts stirring in the heart , and frō these arise euill words and deeds , when any occasion is giuē . Q. Howe commeth it to passe that all men are thus defiled with sinne ? A. By n Adams infidelitie and disobedience , in eating the forbidden fruite : euen as we see great personages by treason doe not only hurt themselues , but also staine their blood , and disgrace their posteritie . Q. What hurt comes to man by his sinne ? A. o He is continually subiect to the curse of God in his life time , in the end of his life , and after this life . Q. VVhat is the curse of God in this life ? A. p In the bodie , diseases , aches , paines : in the soule blindnesse , hardnesse of heart , horrour of conscience : in goods hinderances , and losses : in name , ignominie and reproach : lastly , in the whole man , bondage vnder Sathan the prince of darkenes . Q. VVhat manner of bondage is this ? A. This a bondage is when a man is the ●laue of the deuill , and hath him to raigne in his heart as his God. Q. How may a man know whether Sathan be his God or not ? A. He may knowe it by this , if he giue obedience to him in his heart , & expresse it in his conuersation . Q. And howe shall a man perceiue this obedience ? A. If he a take delight in the euill motions that Sathan puts into his heart , & doe fulfill the lusts of the deuill . Q. What is the curse due to man in the ende of this life ? A. b Death , which is the seperation of bodie and soule . Q. What is the curse after this life ? A. c Eternal damnation in hel fire , whereof euery man is guiltie , and is in as great danger of it , as the traitour apprehended is in danger of hanging , drawing and quartering . The third principle expounded . Q. If damnation be the reward of sinne , then is a man of all creatures most miserable . A dog or a toade when they die , all their miserie is ended : but whē a man dieth there is the beginning of his woe . A. It were so indeede , if there were no meanes of deliuerance , but GOD hath shewed his mercie in giuing a Sauiour to mankind . Q. Howe is this Sauiour called ? A. d Iesus Christ. Q. What is Iesus Christ ? A. e The eternall sonne of God made man in all things , euen f in his infirmities like other men , saue onely in sinne . Q. Howe was he made man void of sinne ? A : He was g conceiued in the womb of a Virgine , and sanctified by the holy Ghost at his conception . Q. Why must our Sauiour be both God and man ? A : He h must be a man : because man hath sinned , and therfore a man must die for sinne to appease Gods wrath : he must be God to sustaine and vphold the manhood , to ouercome and vanquish death . Q : What be the offices of Christ to make him an al-sufficient Sauiour ? A : He i is a priest , a prophet , a King. Q : VVhy is he a priest ? A : To worke the meanes of saluation in the behalfe of mankind . Q : Howe doth he worke the meanes of saluation ? A : k First , by making satisfaction to his father for the sinne of man : Secondly , by making intercession . Q : How doth he make satisfaction ? A : By two meanes : and the first is by offering a sacrifice . Q : VVhat is this sacrifice ? A : l Christ himselfe , as he is man consisting of body and soule . Q : VVhat is the n Altar ? A : Christ as he is God , is the Altar on which he sacrificed himselfe . Q : VVho was the priest ? None but o Christ , and that as he is both God and man. Q : How oft did he sacrifice himselfe ? A : Neuer but p once . Q : VVhat death did he suffer when he sacrificed himselfe ? A : A death vpon the crosse , peculiar to him alone : for q besides the separation of bodie and soule , he felt also the pang●s of hell , in that the whole wrath of God due to the sinne of man , was powred forth vpon him . Q. What profit commeth by his Sacrifice ? A. Gods a wrath is appeased by it . Q. Could the suffering of Christ , which was but for a short time , counteruaile euerlasting damnation , and so appease Gods wrath ? A. Yea , for seeing Christ suffered b God suffered , though not in his godhead : & that is more thā if all men in the world had suffered for euer & euer . Q. Now tell me the other meanes of satisfaction . A. It is the perfect fulfilling of the lawe . Q. Howe did he fulfill the lawe ? A. By c his perfect righteousnes : which consisteth of two parts , the first , the integritie and purenesse of his humaine nature : the other , d his obedience in performing all that the lawe required . Q. You haue shewed how Christ doth make satisfaction , tell mee likewise howe he doth make intercession ? A. He alone doth continually e appeare before his father in heauen , making the faithfull and all their praiers acceptable vnto him , by applying of the merits of his owne perfect satisfaction to them . Q. Why is Christ a prophet ? A. To f reueale vnto his Church the waie and meanes of saluation , & this he doth outwardly by the ministerie of his word , and inwardly by the teaching of his holy spirit . Q. Why is he also a King ? A. That g he might bountifully bestowe vpon vs , and conuey vnto vs all the aforesaid meanes of saluation . Q. How doth he shewe himselfe to be a King ? A. In h that beeing dead and buried , hee rose from the graue , quickened his dead bodie , ascended into heauen , and nowe sitteth at the right hand of his father , with full full power and glory in heauen . Q. How else ? A. In i that he doeth continually inspire and direct his seruants by the diuine power of his holy spirit , according to his holy word . Q. But to whome will this blessed King communicate all these meanes of saluation ? A. He k offereth them to many , and they are sufficient to saue all mankind ; but all shall not be saued thereby , because by faith they will not receiue them . The fourth principle expounded . Q. What is faith ? A. Faith is a l wonderfull grace of God , by which a man doth apprehend and apply Christ , and all his benefits vnto himselfe . Q. Howe doth a man apply Christ vnto himselfe , seeing we are on earth , and Christ in heauen ? A. This m applying is done by assurance , when a man is verely perswaded by the holy spirit of Gods fauour towards himselfe particularly , and of the forgiuenes of his owne sinnes . Q. How doth God bring men truely to beleeue in Christ ? A. First he prepareth their hearts , that they might bee capable of faith : and then he worketh faith in them . Q. Howe doth God prepare mens heartes ? A. n By bruising them , as if one would breake an hard stone to powder : and this is done by hambling them . Q. How doth God humble a man ? A. By working in him a sight of his sinnes , and a sorrowe for them . Q. How is this sight of sinne wrought ? A. By the o morall lawe : the summe whereof is the ten commandements . Q. What sinnes may I finde in my selfe by them ? A. Ten. Q. What is the first ? A. a To make something thy God which is not God , by fearing it , louing it , so trusting in it more then in the true God. Q. What is the second ? A. b To worship false Gods , or the true God in a false manner . Q. What is the third ? A. c To dishonour God , in abusing his titles , wordes and workes . Q. What is the fourth ? A. d To breake the Sabboth , in doing the works of their calling and of the flesh : and in leauing vndone the workes of the spirit . Q. What be the sixe latter ? A. To doe any thing that may hinder thy neighbours e dignitie , f life , g chastitie , h wealth , i good name , k though it be but in the secret thoughts and motions of the heart , vnto which thou giuest no liking nor consent . Q. What is sorrowe for sinne ? A. It is l when a mans conscience is touched with a liuely feeling of Gods displeasure for any of these sinnes : in m such wise , that hee vtterly despaires of saluation , in regard of any thing in himselfe , acknowledging that he hath deserued shame and confusion eternally . Q. Howe doth God worke this sorrowe ? A. By the terrible curse of the Lawe . Q. What is that ? A. He n which breakes but one of the commandements of God , though it be but once in all his life time ; and that onely in one thought , is subiect to , and in danger of eternall damnation thereby . Q. When mens hearts are thus prepared , howe doth God ingraft faith in them ? A. By working certaine inward motions in the heart , which are the seedes of faith , out of which it breedeth . Q. What is the first of them ? A. When a man humbled vnder the burden of his sinnes , doth o acknoweledge and feele that he standes in great neede of Christ. Q. What is the second ? A. An p hungring desire and a longing to be made partaker of Christ & all his merits . Q. What is the third ? A. A q flying to the throne of grace , from the sentence of the Law pricking the conscience . Q. How is it done ? A. By r praying , with sending vp lowd cries for Gods fauour in Christ in the pardoning of sinne : and with feruent perseuerance herein , till the desire of the heart be graunted . Q. What followeth after all this ? A. God then , s according to his mercifull promise , le ts the poore sinner feel the assurance of his loue wherewith he loueth him in Christ , which assurance is a liuely faith . Q. Are there diuers degrees and measures of true faith ? A. t Yea. Q. What is the least measure of true faith that any man can haue ? A. When a man of an humble spirit by reason of the u littlenes of his faith , doth not yet feele the assurance of the forgiuenes of his sinnes , and yet he is perswaded that they are pardonable , and therefore desireth that they should be pardoned , and with his heart praieth to God to pardon them . Q. How doe you know that such a man hath faith ? A. These x desires and prayers are testimonies of the Spirit , whose property it is to stirre vp a longing and a lusting after heauenly things , with sighes and grones for Gods fauour & mercie in Christ. y Now where the spirit of Christ is , there is Christ dwelling : and where Christ dwelleth , there is true faith , how weake soeuer it be . Q. What is the greatest measure of faith ? A. When a man daily increasing in faith , comes to be a fully perswaded of Gods loue in Christ towards himselfe particularly , and of the forgiuenesse of his owne sinnes . Q. When shall a Christian heart come to this full assurance ? A. Not b at the first , but in some continuance of time , when he hath beene well practised in Repentance , and hath had diuers experiences of Gods loue vnto him in Christ : then after them will appeare in his heart the fulnesse of perswasion : which is the ripenes c and strength of faith . Q. What benefits doth a man receiue by his faith in Christ ? A. Hereby d he is iustified before God and sanctified . Q. What is this to be iustified before God ? A. It e comprehendeth two things : the first , to be cleared from the guiltines and punishment of sinne : the second , to be accepted as perfectly righteous before God. Q. How is a man cleared from the guiltines and punishment of his sinnes ? A. By Christs f sufferings and death vpon the crosse . Q. How is he accepted righteous before God ? A. By the g righteousnes of Christ imputed to him . Q. What profit comes by beeing thus iustified ? A. Hereby h and by no other meanes in the world , the beleeuer shall be accepted before Gods iudgement seat , as worthie of eternall life by the merits o the same righteousnes of Christ. Q. Doe not good works then make vs worthie of eternall life ? A. No : for God who is perfect righteousnes it selfe , will finde in the best workes we doe , more matter of da●uation then of saluation : and therefore k we must rather condemne our selues for our good workes , then looke to be iustified before God thereby . Q. How may a man know that he is iustified before God ? A. He neede not ascend into heauen to search the secret counsell of God ; l but rather descēd into his own heart to search whether he be sanctified or not . Q. What is it to be sanctified ? A. It comprehendeth two things : the first to be purged from the corruption of his owne nature : the second to be indued with inward righteousnes . Q. How is the corruption of sinne purged ? A. By the n merits and power of Christs death , which beeing by faith applied , is as a corasiue to abate , consume , and weaken the power of all sinne . Q. How is a man indued with inherent righteousnes ? A. Through the o vertue of Christs resurrection , which beeing applied by faith is as a restoratiue to reuiue a man that is dead in sinne to newnes of life . Q. In what part of a man is sanctification wrought ? A. In p euery part both bodie and soule . Q. In what time is it wrought ? A. It is q begunne in this life , in which the faithfull receiue onely the first fruites of the Spirit , and it is not finished before the ende of this life . Q. What graces of the Spirit doe vsually shew themselues in the heart of a man sanctified ? A. The hatred r of sinne , and the loue of righteousnes . Q. What proceedes of them ? A. Repentance , which is s a setled purpose in the heart , with a carefull indeauour to leaue all his sinnes , and to liue a Christian life , according to all Gods commandements . Q. What goeth with repentance ? A. A continuall fighting and strugling against the assaults of a mans owne flesh , against the motions of the deuill , and the inticements of the world . Q. What followeth after a man hath gotten the victorie in any temptation or affliction ? A. t Experience of Gods loue in Christ , and so increase of peace of conscience , and ioy in the holy Ghost . Q. What followes , i● in any temptation he be ouercome , and through infirmitie fall ? A. After a while u there will arise a godly sorrow , which is , when a man is grieued for no other cause in the world but for this onely , that by his sinne he hath displeased God , who hath beene vnto him a most mercifull and louing Father . Q. What signe is there of this sorrow ? A. The true signe x of it is this , when a man can be grieued for the very disobedience to God in his euill word or deed , though he should neuer be punished , and though there were neither heauen nor hell . Q. VVhat followes after this sorrow ? A. Repentance y renewed a fresh . Q. By what signes will this repentance appeare ? A. By z seauen 1. A care to leaue the sinne into which he is fallen , 2. An vtter condemning of himselfe for it , with a crauing of pardon . 3. A great anger against himselfe for his carelesnes . 4. A feare least he should fall into the same sinne againe . 5. A desire euer after to please God. 6. A zeale of the same . 7. Reuenge vpon himselfe for his former offence . The fifth Principle expounded . Q. What outward meanes must we vse to obtaine faith and all blessings of God which come by faith ? A. The preaching a of Gods word , and the administration of the Sacraments , and praier . Q. Where is the word of God to be found ? A. The whole word of God needfull to saluation , is set downe in the holy Scriptures . Q. How know you that the Scriptures are the word of God , and not mens pollicies ? A. I am assured of it . First , b because the holy Ghost perswadeth my conscience that it is so . Secondly , I see it by experience : for the preaching of the c Scriptures haue the power of God in them to humble a man , when they are preached , and to cast him down to hell : and afterward to restore and raise him vp againe . Q. What is the vse of the word of God preached ? A. First it d breedeth , and then it increaseth faith in them which are chosen to saluation : but vnto them that perish it is by reason of their corruption an occasion of their further damnation . Q. How must we heare Gods word that it may be effectuall to saluation ? A. We e must come vnto it with hunger-bitten hearts , hauing an appetite to the word , we must marke it with attention , receiue it by faith , submit our selues vnto it with feare and trembling , euen then when our faults are reprooued : lastly , we must hide it in the corners of our hearts , that we may frame our liues and conuersations by it . Q. What is a Sacrament ? A. A f signe to represent , a seale to confirme , an instrument to conuey Christ and all his benefits to them that doe beleeue in him . Q. Why must a Sacrament represent the mercies of God before our eies ? A. Because we are dull to conceiue and to remember them . Q. Why doth the Sacrament seale vnto vs the mercies of God ? A. Because we are full of vnbeleefe and doubting of them . Q. Why is the Sacrament the instrument of the Spirit to conuey the mercies of God into our hearts ? A. Because we are like Thomas , we will not beleeue till we feele them in some measure in our hearts . Q. How many Sacraments are there ? A. Two g and no more : Baptisme , by which we haue our admission into the true Church of God : and the Lords Supper , by which we are nourished and preserued in the Church after our admission . Q. What is done in Baptisme ? A. h In the assemblie of the Church , the couenant of grace betweene God and the partie baptized , is solemnly confirmed and sealed . Q. In this couenant what doth God promise to the partie baptized ? A. i Christ with all blessings that come by him . Q. To what condition is the partie baptized , bound ? A. To k receiue Christ , and to repent of his sinne . Q. What meaneth the sprinkling or dipping in water ? A. It l seales vnto vs remission of sinnes and sanctification by the obedience and sprinkling of the blood of Christ. Q. How commeth it to passe that many after their Baptisme for a long time feele not the effect and fruit of it , and some neuer ? A. The fault is not in God , who keepes his couenants , but the fault is in themselues , in that they doe not keepe the condition of the couenant to receiue Christ by faith , and to repent of all their sinnes . Q. When shall a man then see the effect of his baptisme ? A. At m what time soeuer he doth receiue Christ by faith , though it be many yeares after , he shall then feele the power of God to regenerate him , and to worke all things in him , which he offered in baptisme . Q. How if a man neuer keepe the condition , to which he bound himselfe in baptisme ? A. His damnation n shall be the greater , because he breaketh his vowe made to God. Q. What is done in the Lords Supper ? A. The former couenant solemnly ratified in Baptisme , is renued in o the Lords supper , betweene the Lord himselfe and the receiuer . Q. What is the receiuer ? A. Euery one p that hath beene baptized , and after his baptisme hath truly beleeued in Christ , and repented of his sinnes from his heart . Q. What meaneth the bread and wine , the eating of the bread , and drinking of the wine ? A. These outward actions q are a second seale , set by the Lords owne hand vnto his couenant . And they doe giue euery receiuer to vnderstand , that as God doth blesse the bread and wine , to preserue and strengthen the bodie of the receiuer : so Christ apprehended and receiued by faith , shall nourish him , and preserue both bodie and soule vnto eternall life . Q. What shall a true receiuer feele in himselfe after the receiuing of the Sacrament ? A. r The increase of his faith in Christ , the increase of sanctification , a greater measure of dying to sinne , a greater care to liue in newnesse of life . Q. What if a man after the receiuing of the Sacrament , neuer finde any such thing in himselfe ? A. He may well suspect himselfe , whether he did euer repent or not : and thereupon to vse meanes to come to sound faith and repentance . Q. VVhat is an other meaues of increasing faith ? A. Prayer . Q. What is praier ? A. r A familiar speech with God in the name of Christ : s in which either we craue things needfull , or giue thankes for things receiued . Q. In asking things needfull , what is required ? A. Two things : an earnest desire , and faith . Q. t What things must a Christian mans heart desire ? A. Sixe things especially . Q. What are they ? A. 1. a That he may glorifie God : 2. That b God may raigne in his heart and not sinne : 3. c That he may doe Gods will , and not his lusts of the flesh : 4. d That he may relie himselfe on Gods prouidence for all the meanes of this temporall life : 5. e That he may be iustified , and be at peace with God : 6. f That by the power of God he may be strengthened against all temptations . Q. What is faith ? A. A g perswasion , that these things which we truly desire , God will grant them for Christs sake . The sixth Principle expounded . Q. After that a man hath led a short life in this world , what followeth thē ? A. Death , which is the parting asunder of bodie and soule . Q. Why doe wicked men and vnbeleeuers die ? A. That q their bodies may goe to the earth , and their soules may be cast into hell fire . Q. Why doe the godly die , seeing Christ by death hath ouercome death ? A. They die for this ende , that r their bodies may rest for a while in the earth , and their soules may enter into heauen immediatly . Q. What followeth after death ? A. The day of iudgement . Q. What signe is there to know this day from other daies ? A. s Heauen and earth shall be consumed with fire immediatly before the comming of the iudge . Q. Who shall be the iudge ? A. Iesus Christ the Sonne of God. Q. What shall be the comming to iudgement ? A. He t shall come in the cloudes in great maiestie and glorie , with infinite companie of Angels . Q. How shall all men be cited to iudgement ? A. At the u sound of a trumpet , the liuing shall be changed in the twinckling of an eye , and the dead shall rise againe euery one with x his owne bodie , and all shall be gathered together before Christ : and after this , the good shall be seuered from the bad , y these standing on the left hand of Christ , the other on the right . Q. How will Christ trie and examine euery mans cause ? A. The a bookes of all mens doings shall be laide open , mens consciences shall be made either to accuse them , or excuse them , and euery man shall be tried by the workes which he did in his life time , because they are open and manifest signes b of faith or vnbeleefe . Q. What sentence will he giue ? A. He will giue c sentence of saluation to the elect and godly : but he will pronounce sentence of damnation against vnbeleeuers and reprobates . Q. What state shall the godly be in after the day of iudgement ? A. They d shall continue for euer in the highest heauen in the presence of God , hauing fellowship with Christ Iesus , and raigning with him for euer . Q. What state shall the wicked be in after the day of iudgement ? A. In eternall perdition and destruction in hell fire . Q. What is that ? A. It e stands in three things especially : first a perpetuall separation ●rom Gods comfortable presence : 2. fellowship with the deuill and his angels : 3. an horrible pang and torment both of bodie and soule , arising of the feeling of the whole wrath of God , powred forth on the wicked for euer world without ende : and if the paine of one tooth for one day be so great , endelesse shall be the paine of the whole man , bodie and soule for euer and euer . FINIS . A GRAINE of Musterd-seede : OR , The least measure of grace that is or can be effectuall to saluation . Printed for Ralph Iackson . 1600. TO THE RIHGT HONOVrable and vertuous Ladie , the Ladie Margaret , Countesse of Cumberland , Grace and peace . RIght Honourable , the kingdome of heauen , of which the Scripture speaketh so oft , is properly a certaine state or cōdition , wherby we stand in the fauour and loue of God , in and by Christ. And this kingdome is compared to a graine of Musterd-seede , to teach vs that a man is euen at that instant alreadie entered into the kingdome of heauen , when the Lord , that good husband-man , hath cast but some little portion of faith or repentance into the ground of the heart : yea though it be but as one graine of musterd-seed . Of this little graine I haue penned this little treatise , in quantitie answerable thereto : and now I present the same to your La●●ship , not to supplie your want ( for I hope you are stored with more graines of this kinde ) but to performe some dutie on my part . Hoping therefore that your Ladiship will read and accept the same , I take my leaue , commending you to the blessing and protection of the Almightie . Your H. to command , William Perkins . A Graine of Musterd-seede : or , the least measure of grace that is , or can be effectuall to saluation . IT is a very necessarie point to be knowne , what is the least measure of grace that can befall the true child of God , lesser thē which , there is no grace effectuall to saluation . For first of all , the right vnderstanding of this , is the very foundation of true comfort vnto all troubled and touched consciences . Secondly , it is a notable meanes to stirre vp thankfulnes in them that haue any grace at all ; when they shall in examination of themselues consider , that they haue receiued of God the least measure of grace , or more . Thirdly it will be an inducement , and a ●purre to many carelesse and vnrepentant persons , to imbrace the Gospel , and to beginne repentance for their sinnes ; when they shall perceiue , and that by the word of God , that God accepts the very seeds , and rudiments of faith and repentance at the first , though they be but in measure as a graine of musterd-seede . Now then for the opening and clearing of this point , I will set downe sixe seuerall conclusions , in such order as one shall confirme and explaine the other , and one depend vpon the other . I. Conclusion . A man that doth but begin to be conuerted , is euen at that instant the very child of God : though inwardly he be more carnall then spirituall . The Exposition . IN a man there must be considered three things , the substance of the bodie and soule , whereof a man is said to consist , the faculties placed in the soule and exercised in the bodie , as vnderstanding , will , affections : the integritie and puritie of the faculties , wherby they are conformable to the will of God , and beare his Image . And since the fall of Adam , man is not depriued of his substance or of the powers and faculties of his soule , but onely of the third , which is the puritie of nature , and therefore the conuersion of a sinner , whereof the conclusion speaketh , is not the change of the substance of man , or the faculties of the soule : but a renewing and restoring of that puritie and holinesse which was lost by mans fall , with the abolishment of that naturall corruption that is in all the powers of the soule . This is the worke of God , and of God alone , and that on this manner . First of all , when it pleaseth God to worke a chaunge in any , he doth it not first in one part , then in an other , as hee that repaires a decaied house by peece-meale : but the worke , both for the beginning , continuance , and accomplishment , is the whole man , and euery part at once , specially in the minde and conscience , will and affection : as on the contrary , when Adam lost the image of God , he lost it in euery part . Secondly , the conuersion of a sinner is not wrought all at one instant , but in continuance of time , and that by certaine measures and degrees . And a man is in the first degree of his conuersiō , when the holy ghost by the means of the word , inspires him with some spirituall motions , and begins to regenerate and renewe the inward powers of the soule . And he may in this case very fitly be cōpared to the night in the first dawning of the day , in which though the darknesse remaine and be more in quantitie then the light , yet the Sunne hath alreadie cast some beames of light into the aire , whereupon we tearme it the breaking of the daie . Nowe then , the very point which I touch , is , that a man at this instant and in this very state ( God as yet hauing but laid certaine beginnings of true conuersion in his heart ) is the very child of God , and that not onely in the eternall purpose of God ( as all the elect are ) but indeede by actuall adoption : and this is plaine by a manifest reason . There bee foure speciall workes of grace in euery childe of God , his vnion with Christ , his adoption , iustification , and conuersion , and these foure are wrought all at one instant , so as for order of time , neither goes before nor after other : and yet in regard of order of nature , vnion with Christ , Iustification , and adoption , goe before the inward conuersion of a sinner , it beeing the fruite and effect of thē all , Vpon this it followeth necessarily , that a sinner in the very first act of his conuersion , is iustified , adopted , and incorporated into the 〈◊〉 ca●● body of Christ. In the parable of the prodigall sonne , the father with ioy receiues his wicked child , but when● surely when he sawe him comming a farre off , and when as yet he had made no confession or humiliation to his father , but onely had conceiued with himselfe a purpose to returne and to say , Father I haue sinned against heauen and against thee , &c. And Paul saieth of many of the Corinthians , that he could not speake vnto them as spirituall men , but as carnall , euen babes in Christ. 1. Cor. 3.1 . II. Conclusion . The first material beginnings of the conuersion of a sinner , or the smallest measure of renewing grace , haue the promises of this life , and the life to come . The exposition . THE beginnings of conuersion must bee distinguished , some are beginnings of preparations , some beginnings of composition . Beginnings of preparation , are such as bring vnder , tame , and subdue the stubburnenesse of mans nature , without making any change at all : of this sort are the accusations of the conscience by the ministerie of the lawe , feares and terrors arising thence , cōpunction of heart , which is the apprehension of gods anger against sin . Now these and the like I exclude in the conclusion , for though they goe before to prepare a sinner to his conuersion following● yet are they no graces of God , but fruites of the law , that is , the ministerie of death , & of an accusing conscience . Beginnings of composition , I tearme all those inwarde motions and inclinations of Gods spirit , that follow after the worke of the law vpon the conscience : and rise vpon the meditation of the Gospel , that promiseth righteousnes and life euerlasting by Christ : out of which motions the conuersion of a sinner ariseth , and of this it consisteth : what these are it shall afterward appeare . Againe , grace must be distinguished : it is twofold , restraining grace , or renuing grace . Restraining grace , I tearme certaine common giftes of God , seruing onely to order , and frame the outward conuersation of men to the lawe of God , or seruing to berea●e men of excuse in the daie of iudgement . By this kind of grace , heathen men haue beene liberall , iust , sober , valiant . By it men liuing in the Church of God , haue beene inlightened , and hauing tasted of the good worde of God , haue reioyced therein , and for a time outwardly conformed themselues thereto ; renewing grace is not common to al men , but proper to the elect , and it is a gift of Gods spirit , whereby the corruption of sinne is not onely restrained , but also mortified , and the decaied Image of God restored . Now then , the conclusion must onely be vnderstood of the second , and not of the first : for though a man haue neuer so much of this restraining grace , yet vnlesse he haue the spirit of Christ to create faith in the heart , and to sanctifie him , he is as farre from saluation as any other . Now then , the sense and meaning of the conclusion is , that the very least meanes of sauing grace , and the very beginnings or seedes of regeneration doe declare , and after a sort giue title to men , of all the mercifull promises of God , whether they concerne this life or the life to come : and therefore are approoued of God , if they be in trueth , and accepted as greater measures of grace . That which our Sauiour Christ saieth of the worke of miracles , ●f you haue faith as a graine of Musterd seede , ye shall say vnto this mountaine remooue hence to yonder place , and it shall remooue , must by the lawe of equall proportion be applyed to faith , repentance , the feare of God , and all other graces , if they bee truely wrought in the heart , though they bee but as small as one little graine of musterd-seede , they shall be sufficiently effectuall to bring forth good workes , for which they were ordained . The Prophet Esay 42.3 . saith , that Christ shall not quench the smoaking flaxe , nor breake the bruised reede . Let the comparison be marked : fire in flaxe must be both little and weake , in quantitie as a sparke or twaine , that cannot cause a flame but onely a smoake , specially in a matter ●o easie to burne . Here then is signified , that the gifts , and graces of Gods spirit , that are both for measure and strength as a sparke or twaine of fire , shall not be neglected , but rather accepted and cherished by Christ. When our Sauiour Christ heard the young man make a confession of a practise , but of outward and ciuill righteousnes , he looked vpon him and loued him : and when he heard the Scribe to speake discreetely but one good speach , that to lou● God with all his heart is aboue all sacrifices , he said vnto him , That he was not farre from the kingdome of heauen . Therefore no doubt , hee will loue with a more special loue , and accept as the good subiects of his kingdome , those that haue receiued a further mercie of God to be borne anew of water and of the spirit . III. Conclusion . A constant and earnest desire to be reconciled to God , to beleeue and to repent , if it be in a touched heart , is in acceptation with God , as reconciliation , faith , repentance it selfe . The Exposition . LVst or desire is twofold , naturall and supernaturall . Naturall is that , whose beginning and obiect is in nature , that is , which ariseth of the naturall will of man ; and anecteth such things as are thought to be good according to the light of nature . And this kind of desire hath his degrees , yet so as they are all limited within the compasse of nature . Some desire riches , honours , pleasures , some learning and knowledge : because it is the light and perfection of the minde : some goe further and seeke after the vertues of iustice , temperance , liberalitie , &c. and thus many heathen men haue excelled . Some againe desire true happinesse , as Balaam did , who wished to die the death of the righteous : because it is the propertie of nature to seeke the preseruation of it selfe . But here nature staies it selfe : for where the minde reueales not , the will affects not . Supernaturall desires are such as both for their beginning and obiect , are aboue nature , for their beginning is from the holy Ghost , and the obiect or matter about which they are conuersant , are things diuine and spirituall , which concerne the kingdome of heauen : and of this kind are the desires of which I speake in this place . Againe , that we may not be deceiued in our desires , but may the better discerne them from flittering & fleeting motions , I adde three restraints . First of all , the desire of reconciliation , the desire to beleeue , or the desire to repent , &c. must be constant and haue continuance , otherwise it may iustly be suspected . Secondly , it must be earnest and serious , though not alwaies , yet at sometimes , that we may be able to say with Dauid , My soule desireth after thee , O Lord , as the thirstie lād . And , as the heart braieth after the riuers of water , so panteth my soule after thee , O God : my soule thirsteth for God , euen the liuing god . Thirdly , it must be in a touched heart : for when a man is touched in conscience , the heart is cast down , and ( as much as it can ) it withdrawes it selfe from God. For this cause , if then there be any spirituall motions whereby the heart is lift vp vnto God , they are without doubt from the spirit of God. Thus then I auouch , that the desire of reconciliation with God in Christ , is reconciliation it selfe : the desire to beleeue , is faith indeede , and the desire to repent , repentance it selfe . But marke how : A desire to be reconciled is not reconciliation in nature ( for the desire is one thing and reconciliation is an other ) but in Gods acceptation : for if we being touched throughly for our sinnes , doe desire to haue them pardoned , and to be at one with God , God accepts vs as reconciled . Againe desire to beleeue , it is not faith in nature , but onely in Gods acception , God accepting the will for the deede . That this doctrine is the will and word of God , it appeares by these reasons . First of all , God hath annexed a promise of blessednes , and of life euerlasting , to the desire of grace . Math. 5. Blessed are they which hunger and thirst after righteousnes , for they shall be satisfied . Ioh. 7.38 . If any man thirst let him come to me and drinke . Reu. 21. I will giue vnto him which is a thirst of the well of the water of life freely . Now what is this , to thirst ? properly it is , when we are in a drought or drinesse , and want drinke to refresh vs , to desire it . And therefore by a resemblance , they are saide to thirst after righteousnesse , that want it and would haue it , and they thirst after Christ that feele themselues out of Christ , and desire , yea , long after the blood of Christ , that they might bee refreshed with it in their consciences . Here then we see that the desire of mercie , in the want of mercie , is the obtaining of mercie , and the desire to beleeue in the want of faith , is faith . Though as yet thou want firme and liuely grace , yet art thou not altogether void of grace , if thou canst desire it , thy desire is the seed , conception , or budde of that which thou wantest : nowe is the spring time of the ingrafted worde or the immortall seede cast into the furrowes of thy heart : waite but a while , vsing good meanes , and thou shalt see that leaues , blossoms , and fruites will shortly followe after : Secondly , the desire of any good thing is accepted of God , as the liuely inuocation of his holy name , Psal. 10. God heareth the desires of the poore . Psal. 145. Hee will fulfill the desire of them that feare him . When Moses said nothing , but onely desired in heart the helpe and protection of God at the red sea , the Lord said vnto him : why criest thou vnto me ? Exod. 14. And when wee knowe not to pray as wee ought● Paul saith , that the spirit maketh request by the inward groanes of the heart . Rom. 8 . 26● Hence I gather , when a man in his weakenes praies with ●ighes and groanes , for the gift of liuely faith , the want whereof he finds in himselfe ; his very praier on this manner made , is as truely in acceptation with God , as the praier made in liuely faith . Thirdly to the testimonie of Scripture , I adde the testimonies of Godly and learned men , not to prooue the doctrine in hand , but to shewe a consent , and to prooue thus much that the thing which I auouch is no priuat phantasie of any man : a Augustine saieth , Let thy desire be before him , and thy father which seeth in secret shall rewarde thee openly : for thy de●ire is thy praier , and if thy desire be continuall , thy praier is continuall . Hee addes further in the same place , that the desire is a continuall voice , and the crie of the heart , and the inward inuocation of God , which may bee made without intermission . Againe , b The whole life of a good christian , is an holy will and desire . And that which thou desirest thou seest not : but by desiring art , as it were , inlarged and made capable , that when it shall come which thou shalt see , thou maiest be filled . c Bernard saith , What , is not desire a voice ? Yea a very strong voice . God heareth the desire of the poore , and a continuall desire , though we speake nothing , is a voice continued . d Luther saith , Christ is then truely omnipotent , and then truely raignes in vs , when we are so weak that we can scarce giue any groane . For Paul saith , that one such groane is a strong crie in the eares of God , filling both heauen and earth . e Againe , very fewe knowe howe weake and small faith and hope is vnder the crosse and in temptation . For it appeares then , to be as smoaking flaxe , which a good blast of winde would presently put out : but such as beleeue in these combates , and terrours against hope , vnder hope , that is , opposing themselues by faith in the promises of Christ against the feeling of sinne , and the wrath of God , doe finde afterward , that this little sparke of faith ( as it appeares to reason , which hardly perceiueth it ) is peraduenture as the whole element of fire which filleth all heauen , and swalloweth vp all terrours and sinnes . f Again , the more we finde our vnworthinesse and the lesse we finde the promises to belong vnto vs , the more we must desire them , be●ing assured that this desire doeth greatly please God , who desireth and willeth that his grace should be earnes●ly desired : This doeth faith , which iudgeth it a pretious thing , and therefore greatly hungereth and ●hirs●eth after it , and so obtaines it . For God is delighted to fill the hungrie with good things , and to send the rich emptie away . h Theodore Beza saith , If thou finde not thine heart inwardly touched , pray that it may be touched : for then must thou knowe that this desire is a pledge of the fathers good will to thee . i Kimnitius saith , When I haue a good desire , though it doe scarcely shewe it selfe in some little and slender sigh , I must bee assured that the spirit of God is present , and worketh his good work . k Vrsinus saith , Faith in the most holy men in this life is vnperfect and weake . Yet neuerthelesse , whosoeuer feeles in his heart an earnest desire to beleeue , and a striuing against his naturall doubtings , both can and m●st assure himselfe that he is indued with true faith . Againe , Wicked men doe not desire the grace of the holy spirit , whereby they may resist sinne . And therefore they are iustly depriued of it : for hee that earnestly desireth the holy Ghost , hath it alreadie : because this desire of the spirit cannot be but from the spirit : as it is saide , Blessed are they that hunger & thirst after righteousnesse , for they shall be satisfied . l Bradford saith , Thy sinnes are vndoubtedly pardoned , &c. for god hath giuen thee a penitent and beleeuing heart : that is , an heart which desireth to repent and beleeue : for such an one is taken of him ( hee accepting the will for the deede ) for a penitent and beleeuing heart indeede . m Taffine saith , Our faith may be so small and weake , as it doth not yet bring forth fruits , that may be liuely felt of vs , but if they which feele themselues in such estate , desire to haue these feelings ( namely of Gods fauour and loue ) if th●y aske them at Gods hand by praier ; this desire and praier are testimonies that the spirit of God is in thē , and that ●●ey haue faith alreadie : for is such a desire , a fruite of the flesh , or of the spirit ? It is of the holy spirit , who bringeth it forth onely in such as he dwells in , &c. Then these holy desires and praiers beeing the motions of the holy Ghost in vs , are testimonies of our faith , although they seeme to vs small and weake . As the woman that feeleth the mooning of a childe in her body , though very weak , assureth her selfe that shee hath conceiued , and that shee goeth with a liue childe : so if we haue these motions , these holy affections , and desires before mentioned , let vs not doubt but that we haue the holy Ghost ( who is the author of them ) dwelling in vs , and consequently that we haue also faith . Againe he saith , If thou hast begun to hate and flee sinne , if thou feelest that thou art displeased at thine infirmities , corruptions : if hauing offended God , thou feelest a griefe and a sorrow for it : if thou desire to abstaine : if thou thou auoidest the occasions : if thou trauailest to doe thy endeauour : if thou praiest to God to giue thee grace : all these holy affections proceeding from none other then from the spirit of God , ought to be so many pledges , and testimonies that hee is in thee . n Master Knokes saith , Albeit your paines sometimes bee so horrible , that you finde no release nor comfort , neither in spirit nor bodie , yet if thy heart can onely sob vnto God , despaire not , you shall obtaine your hearts desire . And destitute you are not of faith : for at such time as the flesh , naturall reason , the lawe of God , the present torment , the deuill at one doe crie , God is angrie , and therefore there is neither helpe nor remedie to be hoped for at his handes : at such time I say , to sob vnto God , is the demonstration of the secret seede of God which is hidde in Gods elect children : and that onely sob is vnto God a more acceptable sacrifice , then without this crosse , to giue our bodies to be burnt euen for the truthes sake . More testimonies might be alleadged , but these shall su●fice . Against this point of doctrine it may bee alleadged : that , if desire to beleeue in our weakenesse bee faith indeede ; then some are iustified and may be saued wanting a liuely apprehension and full perswasion of Gods mercie in Christ. Answere . Iustifying faith in regard of his nature is alwaies one and the same , and the essentiall propertie thereof is to apprehend Christ with his benefits , and to assure the very conscience thereof . And therefore without some apprehension and assuranee there can be no iustification or saluation in them that for age are able to beleeue . Yet there be certaine degrees , and measures of true faith . There is a strong faith , which causeth a full apprehension and perswasion of Gods mercy in Christ. This measure of faith the Lord vouchsafed Abraham , Dauid , Paul , the Prophets , and Apostles , and Martyrs of God. It were a blessed thing , if all beleeuers might attaine to this height of liuely faith , to say with Paul , I am perswaded , that neither life , nor death , nor any thing else , shall be able to separate vs from the loue of God in Christ : but all cannot ; therefore there is another degree of faith lower then the former , and yet true faith , called a little or weake faith , and it also hath a power to apprehend and apply the promise of saluation , but as yet by reason of weakenesse , it is infolded ( as it were ) and wrapt vp in the heart , as the leafe and blossome in the budde . For such persons as haue this weake faith , can say indeede that they beleeue their sinnes to bee pardonable , and that they desire to haue them pardoned : but as yet they cannot say , that they are without all doubt pardoned . And yet the mercie of God is not wanting vnto them●●or in that they doe , and can desire , and indeauour to apprehend , they doe indeede apprehend ; God accepting the desire to doe the thing , for the thing done . This which I say , will the better appeare if the groundes thereof bee considered . Faith doeth not iustifie in respect of it selfe , because it is an action , or vertue : or because it is strong , liuely , and perfect : but in respect of the obiect thereof , namely , Christ crucified , whome faith apprehendeth as hee is set forth vnto vs in the word and sacraments . It is Christ that is the author , & matter of our iustice , and it is he that applieth the same vnto vs : as for faith in vs , it is but an instrument to apprehend and receiue that which Christ for his part offereth and giueth . Therefore , if faith erre not in his proper obiect , but followe the promise of God , though it doe weakly apprehend , or at the least cause a man onely to endeauour and desire to apprehend , it is true faith , and iustifieth . Though our apprehension be necessarie , yet our saluation standes rather in this , that God apprehendes vs for his owne , then that we apprehend him . Phil. 3.12 . Out of this conclusion springes another , not to bee omitted , that God accepts the indeauour of the whole man to obey , for perfect obedience it selfe . THat is , if men indeauour to please God in all things , God will not iudge their doings by the rigour of the lawe : but will accept their little and weake indeauour , to doe that which they can doe by his grace , as if they had perfectly fulfilled the lawe . But here remember I put this caueat , that this indeauour must be in and by the whole man ; the very minde , conscience , wil , & affections , doing that which they can in their kinds : and thus this indeauour , which is a fruite of the spirit , shall be distinguished from ciuill righteousnes , which may bee in heathen men . The trueth of this conclusion appeares by that which the Prophet Malachi saith , that God will spare them that feare him , as a father spares his childe : who accepts the thing done , as well done , if the child shewe his good will , to please his father , and to doe what he can . IV. Conclusion . To see and feele in our selues the want of any grace , and to be grieued therefore , is the grace it selfe . The Exposition . VNderstand this conclusion as the former , namely , that griefe of heart for the want of any grace necessarie to saluation , is as much with God as the grace it selfe . When being in distresse , wee cannot pray as we ought , God accepts the very groanes , sobbes , and sighes of the perplexed heart , as the praier it selfe . Rom. 8. 26. When we are grieued , because we cannot bee grieued for our sinnes , it is a degree and measure of godly sorrowe before God. Augustine saith well : Sometimes our praier is luke-warme , or rather colde and almost no praier : nay sometime it is altogither no praier at all , and yet we cannot with griefe perceiue this in our selues : for if we can but grieue , because we cannot pray , we nowe pray indeede . Hierome saith , Then we are iust when wee acknowledge our selues to be sinners : Againe , this is the true wisdome of man , to knowe himselfe to be imperfect : And ( that I may so speake ) the perfection of all iust men in the flesh is imperfect : Augustine againe saith , That the vertue which is now in a iust man is thus far forth perfect , that vnto the perfection thereof there belongs a true acknowledgemēt and an humble confession of the imperfection thereof . A broken and a contrite heart after an offence , is as much with God , as if there had beene no offence at all , and therefore so soone as Dauid after his grieuous fall , in heauinesse of heart confessed his sinne , saying in effect but th●s much : I haue sinned , the prophet in the name of the Lord , pronounceth t●● pardon of his sinne in heauē , and that presently . V. Conclusion . He that hath begun to subiect himselfe to Christ and his word , though as yet he be ignorant in most points of religion : yet if he haue a care to increase in knowledge , & to practise that which he knoweth , he is accepted of God as a true beleeuer . The Exposition . SVndrie persons by the Euangelists are said to beleeue , which had onely seene the miracles of Christ , and as yet had made no further proceedings but to acknowledge Christ to be the Messias , & to submit themselues to him and his doctrine , which afterward should be taught . On this maner the woman of Samaria beleeued , and many of the Samaritans vpon her report : & a certaine ruler , by reason of a miracle , wrought vpon his son , is said to beleeue , & all his houshould , Ioh. 4.42.52 . when our Sauiour Christ commendeth the faith of the Apostles , tearming it a rock against which the gates of hel should not preuaile , it was not for the plētiful knowledge of the doctrine of saluatiō : for they were ignorant of many articles of faith , as namely , of the death , resurrection , ascension , and kingdome of Christ : but because they beleeued him to be the sonne of God , and the Sauiour of mankind , and they had withall resolued themselues to cleaue vnto him , and the blessed doctrine of saluation which he taught , though as yet they were ignorant in many points . The holy Ghost commendeth the faith of Rahab when shee receiued the spies . Now this her faith was indeede but a seede and beginning of liuely faith : for then shee had onely heard of the miracles done in Egypt , and of the deliuerance of the Israelites , and was thereupon smitten with a feare , and had conceiued a resolution with her selfe , to ioyne her selfe to the Israelites , and to worship the true God. Now these and the like are tearmed beleeuers , vpon iust cause : for though they be ignorant as yet , yet their ignorance , shall be no continuing or lasting ignorance : and they haue excellent seedes of grace , namely , a purpose of heart to cleaue to Christ , and a care to profit in the doctrine of saluation . VI. Conclusion . The foresaid beginnings of grace are counterfait , vnlesse they encrease . The Exposition . THe wickednesse of mans nature , and the depth of hypocrisie is such , that a man may and can easily transforme himselfe into the counterfeit and resemblance of any grace of God. Therefore I put downe here a certen note whereby the gifts of God may be discerned , namely , that they grow vp and increase as the graine of Musterd-seede to a great tree , and beare fruit answerably . The grace in the heart is like the grain of Musterd-seed in two things . First it is small to see to at the beginning : secondly , after it is cast into the ground of the heart , it increaseth speedily , and spreads it selfe . Therefore , if a man at the first haue but some little feeling of his wants , some weake and faint desire , some small obedience , he must not let this sparke of grace goe out : but these motions of the spirit must be encreased by the vse of the word , sacramēts and prayer ; and they must daily be stirred vp by meditating , indeuouring , striuing , asking , seeking , knocking . The master deliuering his talents to his seruants , saith vnto them , occupie till I come : and not hide them in the earth , Math. 25.26 . Paul vseth an excellent speech to Timothie : I exhort thee to stirre vp the gift of God which is in thee , namely , as fire is stirred vp by often blowing , and by putting to of wood , 2. Tim. 1.6 . As for such motions of the heart that last for a weeke or moneth , and after vanish away , they are not to be regarded : and the Lord by the Prophet Osea complaineth of them , saying , O Ephraim , thy righteousnes is like the morning dewe . Therefore considering , grace vnlesse it be confirmed and exercised , is indeede no grace ; I will here adde certaine rules of direction that we may the more easily put in practise the spirituall exercises of inuocation , faith , and repentance : and thereby also quicken and reuiue the seedes and beginnings of grace . 1 In what place soeuer thou art , whether alone or abroad , by day or by night , and whatsoeuer thou art doing , set thy selfe in the presence of God , let this perswasion alwaies take place in thy heart , that thou art before the liuing God , and doe thy indeauour that this perswasion may smite thy heart with awe and reuerence , and make thee afraid to sinne . This counsell the Lord gaue Abraham , Gen. 17.1 . Walke before me and be vpright . This thing also was practised by Enoch , who for this cause is saide to walke before God. 2 Esteeme of euery present day as of the day of thy death : and therefore liue as though thou were dying ; and doe those good duties euery day , that thou wouldest doe if thou wert dying . This is Christian watchfulnes and remember it . 3 Make catalogues and bills of thine own sinnes , specially of those sinnes that haue most dishonoured God , and wounded thine owne conscience : set them before thee often , specially then when thou hast any particular occasion of renuing thy repentance , that thy heart by this doleful sight , may be further humbled . This was Dauids practise when he considered his waies and turned his feete to Gods commandements , Psal. 119.57 and when he confessed the sinnes of his youth , Psal. 25. This was Iobs practise , when he saide he was not able to answer one of a thousand of his sinnes vnto God , Iob 9.1 . 4 When thou first openest thine eies in a morning pray to God , and giue thanks heartily : God then shall haue his honour , and thy heart shall be the better for it the whole day following . For we see in experience , that vessells keepe long that tast of that liquour wherewith they are first seasoned . And when thou liest downe let that be the last also : for thou knowest not , whether falne asleepe , thou shall euer rise againe aliue . Good therefore it is that thou shouldest giue vp thy selfe into the hands of God , whilst thou art waking . 5 Labour to see and feele thy spirituall pouertie , that is , to see the want of grace in thy selfe , specially those inward corruptions , of vnbeleefe , pride , selfe-loue , &c. Labour to be displeased with thy selfe : and labour to feele , that by reason of them thou standest in neede of euery droppe of the bloode of Christ , to heale and clense thee from these wants : and let this practise take such place with thee , that if thou be demaunded , what in thy estimation is the vilest of the creatures vpon earth ? thine heart and conscience may answer with a loud voyce , I , euen I , by reason of mine own sinnes : and againe , if thou be demanded , what is the best thing in the world for thee ? thy heart and conscience may answer againe with a strong and loude crie , One droppe of the blood of Christ to wash away my sinnes . 6 Shew thy selfe to be a member of Christ , & a seruant of God , not onely ●n the general calling of a Christian , but also in the particular calling in which thou art placed . It is not enough for a Magistrate to be a christiā man , but he must also be a christian magistrate : it is not enough for a master of a family to be a christian man , or a christian in the church , but he must also be a christian in his family , & in the trade which he followeth daily . Not euery one that is a cōmon hearer of the word , and a frequenter of the Lords table , is therefore a good Christian , vnles his conuersation in his priuate house , & in his priuate affaires , and dealings be sutable . There is a man to be seene what he is . 7 Search the Scriptures , to see what is sinne , & what is not sinne in euery action : this done , carrie in thy heart a constant & a resolute purpose , not to sin in any thing : for faith and the purpose of sinning can neuer stand together . 8 Let thine indeuour be sutable to thy purpose : & therefore exercise thy selfe to eschew euery sinne , and to obey God in euery one of his commandements , that pertaine either to the generall calling of a Christian , or to thy particular calling . Thus did good Iosias , who turned vnto God with all his heart , according to all the law of Moses , 1. King. 25.25 . & thus did Zacharie & Elizabeth , that walked in all the cōmandemēts of God without reproof . Luk. 1.6 . 9 If at any time , against thy purpose & resolution , thou be ouertaken with any sinne litle or great , lie not in it , but speedily recouer thy self by repētance , humble thy selfe , confessing thy offences , & by praier intreating the Lord to pardon the same , and that earnestly , till such time as thou findest thy conscience truly pacified , and thy care to eschew the same sinne encreased . 10 Consider often of the right and proper ende of thy life in this world , which is not to seeke profit , honour , pleasure , but that in seruing of men , we might serue god in our callings . God could , if it so pleased him , preserue man without the ministerie of man , but his pleasure is to fulfill his worke and willing the preseruation of our bodies , & saluation of our soules , by the imploiment of men in his seruice , euery one according to his vocation . Neither is there so much as a bondslaue , but he must in and by his faithfull seruice to his master , serue the Lord. Men therefore doe commonly profane their labours and liues , by aiming at a wrong ende , when all their care consisteth onely in getting sufficient maintenance for them and theirs , for the obtaining of credit , riches , and carnall commodities . For thus men serue themselues , and not God , or men : much lesse doe they serue God in seruing of men . 11 Giue all diligence to make thy election sure , and to gather manifold tokens thereof . For this cause obserue the workes of Gods prouidence , loue , and mercie , both in thee and vpon thee , from time to time : for the serious consideration of them , and the laying of them together when they are many and seuerall , minister much direction , assurance of Gods fauour and comfort . This was the practise of Dauid , 1. Sam. 17.33 . Psal. 23. all . 12 Thinke euermore thy present estate whatsoeuer it be , to be the best estate for thee : because whatsoeuer befalls thee , though it be sicknes or any other affliction , or death , befalls thee of the good prouidence of God. That this may be the better done , labour to see and acknowledge a prouidence of God as well in pouertie , as in aboundance , as well in disgrace as good report , as well in sicknes as in health , as well in life as in death . 13 Pray continually , I meane not by solemne and set praier , but by secret and inward ejaculations of the heart , that is , by a continuall eleuation of mind vnto Christ , sitting at the right hand of God the father , & that either by praier or giuing of thanks , so often as any occasion shall be offered . 14 Thinke often of the worst and most grieuous things that may befall thee either in life or death for the name of Christ : make a reckoning of them , and prepare thy self to beare them ; that when they come , they may not seeme strange , and be borne more easily . 15 Make conscience of idle , vain , vnhonest , & vngodly thoughts : for these are the seeds & beginnings of actuall sinne in word and deede . This want of care in ordering & composing of our thoughts , is often punished with a fearfull tempt●tion in the very thought , called of Diuines , Tentatio blasphemiarum , a ten●tion of blasphemies . 16 When any good motion or affection riseth in the heart , suffer it not to passe away , but feede it by reading , meditating , praying . 17 Whatsoeuer good thing thou goest about , whether it be in word or deede , doe it not in a conceit of thy selfe , or in the pride of thy heart , but in humilitie , ascribing the power whereby thou doest thy worke , and the praise thereof to God ; otherwise thou shalt finde by experience , he will curse thy best doings . 18 Despise not ciuill honestie : good conscience and good manners must goe togither : therefore remember to make conscience of lying , and of customable swearing in common talke : contend not either in deede or word with any man : be courteous and gentle to all , good & bad : beare with mens wants and frailties , as hastines , frowardnes , selfe-liking , curiousnes , &c. passing by them as beeing not perceiued : returne not euill for euill , but rather good for euill ; vse meate , drinke , and apparell in that manner and measure , that they may further godlines ; and may be as it were signes in which thou maiest expresse the hidden grace of thy heart . Striue not to goe beyond any , vnlesse it be in good things : goe before thine equalls , in giuing of honour , rather then in taking of it : make conscience of thy word , and let it be as a band : professe not more outwardly then thou hast inwardly in heart : oppresse or defraud no man in bargaining : in all companies either doe good , or take good . FINIS . Notes, typically marginal, from the original text Notes for div A09339-e9090 a Mark. 4.32 . Matth. 26.38 . b Ioh. 12.27 , Mark. 14.35 . c Matth. 26.37,42 . Ioh. 12. 29. Hebr. 5.7 . d Luk. 22.44 . e Hebr. 9.5 . 1. Cor. 5.5,7 . Esa. 53.10,11 . f Matt. 26.47 . g Ioh. 18.13,14 . h Ioh. 18.29 . i Luk. 2● . 7,8 . k Luk. 23. 15. l Matth. 27.24 , 26. m the same place . n Ioh. 19.18 . o Gal. 3. 13. p Matth. 27.35,46 . q Coloss. 1.24,15 . r Ioh. 19.34 . s Heb. 9.15,16 . t Luk. 23.43,46 . u Ioh. 19. 33,42 . x Act. 1. 13. Notes for div A09339-e29250 a Ezech . 16.6 . When I passed by thee , I saw thee polluted in thine owne blood , and I said vnto thee , when thou wast in thy blood , thou shalt liue . Esai 55.1 . H● , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buie , and eate : come● I say , and buie wine and milke without siluer , and without money . Ioh. 1.12 . As many as receiued him , to them he gaue this priuiledge , that they should become the sonnes of God : namely , to them which beleeued in his name . b Rom. 7.7 . I knew not sinne but by the Law : for I had not knowne lust , except the Law had said , Thou shalt not lust . c 1. Ioh. 2.27 . But the annointing , which ye receiued of him , dwelleth in you : and ye neede not that any man teach you : but as the same annointing teacheth you of all things , and is true , and is not lying , and , as it is taught you , ye shall abide in him . d Act. 16.14 . A certaine woman named Lydia , a seller of purple , of the citie of the T●yatirians , a worshipper of God , heard vs , whose heart God opened , that shee attended to the things that Paul spake . Psal● 40. v. 6. Thou art not delighted with sacrifice and burnt offerings , but mine eares hast thou opened . Ioh. 6.44 . No man can come vnto me , except the Father which hath sent me , draw him : and I will raise him vp at the last day . Esai 54.6 . The Lord hath called thee , beeing as a woman forsaken , and as a young wife , when thou wast refused , saith the Lord. Notes for div A09339-e36240 a 1. Cor. 15.18 . If Christ be not raised , they which are asleepe in Christ , are perished . Act. 7.60 . When he had thus spoken , he slept . b 1. Cor. 15 . 3● . O foole , that which thou sowest is not quickned , except it die . c Reu. 21.27 . There shal enter into it none vnclean thing , neither whatsoeuer worketh abomination or lies : but they which are written in the Lambs book of life . Rom. 7.25 . I my selfe in my mind serue the law of God , but in my flesh the law of sinne . d Luk. 23.42 . He saide to Iesus , Lord , remember me , when thou commest into thy kingdome . 43. Then Iesus said to him , This day shalt thou be with me in Paradise . Reu. 14.13 . Then I heard a voice from heauen , saying vnto me , Write , Blessed are the dead , which hereafter die in the Lord. Euen so saith the Spirit : for they rest from their labours , and their workes follow them . Notes for div A09339-e36660 a Matth. 24. 29. Immediately after the tribulation of those daies , shall the Sunne be darkened , and the Moone shall not giue her light , the starres shall fall from heauen , and the powers of heauen shall be shaken : 30. And then shall appeare the signe of the Sonne of man in heauen : and then shall all the kinreds of the earth mourne , and they shal see the Son of man come in the cloudes of heauen , with power and great glorie . b Luk. 21. 26. Mens hearts shall faile them for feare , and for looking after those things , which shall come on the world . 28. And when these things beginne to come to passe , then looke vp , and lift vp your heads , for your redemption draweth neare . 2. Tim. 4.8 . Henceforth is laide vp for me the crowne of righteousnes , which the Lord , the righteous iudge shall give me at that day : and not to me onely , but vnto them also that loue his appearing . a Matth. chap. 24. vers . 31. And he shall sende his Angels with a great sound of a trumpet . 1. Thess. chap. 4. vers . 16. The Lord himselfe shall descend from heauen with a shout , euen with the voice of the Archangel , and with the trumpet of God : and the dead in Christ shall rise first . b Matth. 24. 30. 1. Thess. 4. 17. Then shall we vvhich liue and remaine , be caught vp vvith them also in the cloudes , to meete the Lord in the ayre , and so shall we euer be with the Lord. a 1. Cor. 15. 52. We shall not all sleepe , but we shall be changed in a moment , in the twinkling of an eye , at the last trumpet . 43. b It is sowne in dishonour , it is raised in honour : it is sowne in weakenes , it is raised in power . 44. It is sowne a naturall bodie , it is raised ● spirituall bodie , &c. Notes for div A09339-e36980 a Ioh. 14. 23. If any man loue me , he will keepe my word , and my Father will loue him , and we will come vnto him , and dwell with him . 1. Ioh. 4. 15. Whosoeuer confesseth that Iesus Christ is the Sonne of God , God dwelleth in him , and he in God. Reuel . 21.3 . And I heard a voyce , saying , Behold , the Tabernacle of God is with men , and he will dwell with them : and they shall be his people , and God himselfe shall be their God with them . 23. And that citie hath no neede of sunne or moone to shine in it : for the glorie of God did light it , and the Lambe is the light of it . Reuel . 22.2 . In the middes of the streete of it , and of either side of the riuer , was the tree of life , which bare twelue manner of fruits , and gaue fruit euery moneth : and the leaues of the tree serued to heale the nations with . 5. And there shall be no night there , and they neede no candle , nor light of the sunne : for the Lord giueth them light , and they shall reigne for euermore . 1. Cor. 15.45 . Rom. 8.11 . If the spirit of him that raised vp Iesus from the dead , dwell in you , he that raised vp Christ from the dead , shall also quicken your mortall bodies , because that his spirit dwelleth in you . Notes for div A09339-e54520 Tit. 1.15 . Act. 15.10 . 2. Tim. 4.3 . 1. Sam. ● . 22.26 . Psal. 2.12 . Prov. 3.9,10 . Luk. 2.25 . a Socrat. hist. eccl . l. 5. c. 10. b August . de Temp. ser. 119. d Ambr. ser. 38. Notes for div A09339-e55870 Heb. 6. ● , 2●●● a ●u●f●n in expos . Symb & ●●erony . ad ●am . a Paci●n●s epi●t . 1. ad Sym●ro . ● . Tim. 1.13 . Hab. 1●1 . ● . Tim. 1.13 . b Aug. se●m . 119. de temp Ca●sian . li. 6. de inc●r●t . domini . a Cyril . Catec . 1. Mystag . Tertull. de resurrect . Origen . hom . 5. in . Num. Act. 8.38 . H●b . ●● . ● . 〈◊〉 ●1 . 〈…〉 Luk. 8.23 . Act. 8.19 . Math. 7.22 . 2. Cor. 13. ● . 1 p●● . 3.12 . Gal. 5.6 . Math. 7.7 . Math. 16 . 16● . Math. 8.10 . and 16. ● . Ioh. 4.33 . & ● . 2 . Rom. 10.10 . ● . Pet. 3.21 . Heb. ● . 4 . ●ides est●o●a copulatiua . Exod. 3● . Exo. 3.6.14 . 1. Tim. 1.17 . a Psal. 82.6 . b Exod. 4.16 . c ● . Cor. 4.4 . ● Cor. 8.4 . ●o● . 17.3 . Mark. 9.24 . ●sal . 42.12 . 2. Chr. 16.12 . Rom. 10. ●● ● . Tim. 1.12 . ● Pet. 4.19 . ● Chr. 34.27 . ● Chr. 3● . ● Chr. 20.20 . Hebr. 5.7 . Psal. ●● . Dan. 6 . 2● . Psal. 78 . 21,2● . a Hebr. 1.3 . Gal. 4.8 . b Specie . c Numero . Math. 3. 16,17 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The meaning Math. 23.9 . a Heb. 12.9 . b Luk. 3.38 . c Esa. 9.6 . d Esa. 53.10 . e Esa. 8.18 . Ier. 3.4,19 . Matth. 6.4 . Iob 17.14 . Ioh. 8.44 . Prov. 10.1 . Math. 12.50 . Mal. 1.6 . Math. 5.45 . Psal. 68.5 . Iob 29 . 1● , ●6 . Math. 6.26 . Heb. 12●● 2. Cor. 6.18 . Isa. 52.11 . Ier. 3● . 1 . 2. Cor. ● . 1 . Ioh. 1.12 , Gen. 18. ●7 . Mal. 3.17 . Psal. 103 . 13● 2. Sam. 18.5 . Torren . conf . A●gust . Gen. ●9 22. Act. 27.24 . Mat. 3.9 . Tit. 12. 2. Tim. 2.13 . ● . P●t . 5.6 . Heb. 10.32 . Ma● . 10.28 . 2. Sam. 15.26 . Lev. 10. ● . Act. 11.18 . Psal. 19.10 . Isai. 50. Anno 1592. in Cambridge shiere . 1. Cor 9.7,8 . Rom. 11. ●3 . Mat. ● . ● . Ioh. ● . ● . Psal. 23. Eph. 1.19 . Phil. 3.10 . Col. 2.15 . Luk. 22.42 . Coloss. ● . 11 . Eph. 1.20,21 . Phil. 3.10 Rom. 8.28 . Ioh. 1.3 . Heb. 1.2 . Gen. 1.2 . 〈…〉 cap. 16. ● Colo●s . 1.16 . ●om . 11. ●6 . Eph. 1.11 . Math. 10.29 . ver . 30. Eph. 1.4 . 2. Tim. 1.9 . Mal. 3.6 . Iam. 1.17 . a Quatenus habet rationem entis , non quatenus hab●t rationem de●e●us . b Bonum est vt f●● malum . Aug. ●uchir . ad Laur. c. 10● . c Voluntate permi●●i●a vul●● app oba●tiua non vuit . Act. ● . ● . vers . 31. 2. King. 20. Psal. 148. ● . Gen. 13. Hebr. 1.3 . Psal. 51.10 . Ioh. 11 . 44● 1. Cor. 4 . 6● Rom. 4 . 17● . Prov. 16.4 . ●rov . 8.30 . 〈◊〉 ●9 . 22 〈…〉 . con●e●t . c. 1● . Gen. 1. Esa. 45.6,7 . Eccles. 7.15 . Rev. 4.11 . Amos 4.13 . Psal. 139.14 . Psal. 119.73 . ● . Pet. 4.19 . Iob 10.3 . Gen. 6.3.6 . Esay 45. 42. ●● . 2. Cor. 1● . 2 . Gen. 7 . 11● Gen. 5.14 . Heb. 11.10 . 1. King. 8.27 . Eph. ●7 . 10 . Acts. 7.55.56 . Luk. 23. Ioh. 14.2 . Iob. 4.19 . 2. Pet. 1.14 . 1. Pet. 2.10 . Mat. 6.33 . Revel . 22. 1. Ioh. 3.3 . 1. Ioh. 5.18 . Heb. 11.9,10 . 2. Cor. 4. end . ● vers . 1.2 . Col. 1.16 . Col. 1.16 . Iob. 33●7 . Luk. 24.4 . Eph. 3 10. Psal. 103.20 . Aug. de Trin. lib. 3. cap. 3. Col. 1.16 . Isa. 6.2 . Luk. 1.14 . Apoc. 5.11 . ●sal . 10● . ●0 . Heb. 1.14 . Psal. 54.8 . Gen 16.7 . 1. King. 19. 2 King. 1. Gen. 19. Gen. ●2 . 1 , ● . Gen. 24.7 . Mat. 2.12,13 . ●●od . 14.19 . & 23.20 . Dan. 3. & 6. Mat. 4.11 . Act. 12. Act. 7. Apoc. 5.2 . Apoc 19 . 2● Act. 5.20 Luk. 1. Luk. 15.7.10 . Luk. 16. Mat. 25.31 . Exod. 1● . Ios. 5. 2. King. 19.15 . Matth 18.10 . Phil. 4.8 . 1. Cor. 11.10 . Psal. 8.5 . Psal. 91. 2. King. 16 17. Ezech. 9.4 . Exod. 12.23 . with 1. Cor. 5. 7. Gen. 1.26 . Eph. 2 . 24● Colos. 3.10 . Ge● . 2.23 . 1. Co● . 11.7 . Col. ● . 16 . Heb. 1.3 . 〈◊〉 8.5 . Eph. 4. ●3 . ●uk . 5.8 . Psal. 8.6 . Gen. 1 . 2● . Psal. 8. Psal. 9.2 . Exod. 10.2 . Gen. 28.17 . 1. Thess. 5 . 2● . Zach. ●2 . Gen. 9.5 . 1. Cor. 10. Heb. 12. 1. Cor. 16.31 . ●om . 12.1 . Isai 2.22 . Columb . lib. 5. cap 9. ● . Cor. 6.15 . Prov. 16.33 . Prov. 20.24 . Ierem. 10.23 . Isai 40.27 . Psal. 73.13.14 . Vers. 17. Eccles. 9.11 . Luk. 10.31 . Psal. 11. ●● Psal. 113.6 . 2. Chr. 16.9 . Act. 15.18 . 1. Pet 3.11 . ● . Chr. 16.9 . Math. 6.26 . Deut. 15.4 . Mat. 10.10 . Act. 17.28 . Isai 45 . 7● Amos. 3. Neh. 9.37 . Exod. 4. & 7. Isai 19.14 . Rom. 1.28 . 2. Thess. 2.11 . 1. King. 22.22 . Ios. 10. Isai 38. Dan. 3. 1. King. 18. Exod. 17. 3. King. 2. 2. King. 6. Ionas 2. 2 King. 5. Matth. 9. Ioh. 9. Gen. 4.5 . Act. 4.28 . 2. Sam. 12.11 . 3. Sam 24.1 . 2. Sam 16.11 . Isai. 10.5 . & 13.6 . 3. Chr. 11.4 . Act. 17 . 2● . Heb. 1.3 . Iob 37. & 38. Psal. 104. Isa. 43. ● . Zach. ● . 8 . Psal. 53.2 . 1. King. 17.1 . Act. 10.33 . Psal. 39.9 . ● . Sam. 16.10 . Iob. 1.22 . H●b . ● . Phil. 4 . 12.1●● 1. Sam. 1● . 37 . Iam. 4.15 . 1. Sam. 13. ●● 2. Sam. 10.12 . Mat. 4.6 . Psal. 16.8 . Gen. 4● . 7 . 1. Sam. ●0 . 6 . Rom. 11. ●● . Gal. 3 . 2● . 1. Ioh. 3.4 . Rom. 3.10 . & 4.15 . ● 5.13 . Rom. 6.23 . Rom. 5.5 . (a) Exod. 22. 13. a witch named in feminine gender Mechashepha . Eccles. 7 3● . a Dedit Adamo posse perseverare si vellet , non , & posse & vell● . August . ●uch . ad Laur. c. 99 . Ioh. 8. Gen. 3.4 G●n . ● . 4 . Gen 3.5 . Rom. 5 . 1● . 〈◊〉 12.1 . Rom. 7. ●● . Psal 51.5 . Psal. 119. 1. Ioh. 2.16 . Gen. 6.5 . and 8. ●1 . 2. Cor. 3.5 . Rom. 5. ●2 . Ier. 17 ● . Psal. 80.11 . Ps●l . 52.10 . Rom. 7.14 . Coloss. 1.13 . Gen. 3.15 . Gal. 3.22 . Heb 11.6 . Rom. 16.20 . 1. Ioh. 3.8 . Gen 6.3 . Gen. 1● . 21 . Rom. 6. Rom. 9.3 . ● Eph. 2.12 . ●om . 9●● . Gen. 18.22 . Gal. 3.8 . Act. 17● 30. Malac. 3.1 . Isa. 49.8 . Math. 16.16 . 1. Ioh. 4.15 . Act. 10.43 . Act. 16.31 . 1. Ioh. 4.2 . Math. 1 21. Luk. 1.31 . Act. 4.11 . Heb. 7.25 . 1. Tim. 4.8 . 1. Pet. 3.21 . Heb. 4.8 . Obed. v. ●1 . 1. Tim. 4. ●6 . Thyrrh . de demon . thes . 567. 569. Officium E. Mariae reform . à Pio 5. p●ntif . Math. 1.21 . Eph 5.23 . Actus primae causae ordinat actum secund● causae . Mat. 18.11 . Mat. 15.24 . Mat. 8.25 . Psal. ●5 . 3 . Mat. 9.20 . Ioh. 5.7 . Mark. 2.4 . Luk. 1.5.9 . Luk. 2.10.11 . Tertul. contra ●ra●eam . Dan. 9.25 . ●sal . ●5 . 7 . Ioh. 6.17 . Isai 61.1 . Exod. 30. 2. Cor. 2.16 , Ioh. 3.34 . 1 Cor. 11.4 . Psal. 45●7 . Psal. 133. ● . Apoc. ●6 . Act. 2 . 17● . 1. Ioh. ● . 27 . Psal. 10● . 15● . Exod. 30.33 . 1. Ioh. 2.20 . Dan. 9.24 . Ioh. 5.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hebr. 5.12 . Psal. 141.5 . Is● . ● . 3 . 1. Pet. 2.5 . ●sa● . 4.5 . Rom. 15.16 . Psal. 141.2 . Heb. 13.15 . Rev. 5.8 . ●hil . 4.18 . Psal. 51.19 . Rom. 6.13 . Cant. 1.2 . Isai 11.3 . Psal. 45.8 . Ioh. 20.31 . A●t . 18.5 . Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Prov. 8.24 . Isal 2.7 . Act. 13.30,33 . Rom : 1.4 . Phil. 2 6. Iob. 16 15. Num. 14 2●,27 1. ●or . 10.9 . Psal. 102.15 . with Ioh. 1.3 . 1. ●ob . 5.20 . Ioh 1.1 . and 8.58 . Math. 18.20 . & 26 Ioh. 5.17 . Phil. 2.10 . Ioh. 1.1 . He● . 1.3 . Iob. 5.25 . 2. ●or . 13.3 . Ioh. 17. 〈…〉 Ioh. 14. ● . Cor. 1.30 . 1. Cor. 11.3 . ● . Cor. 15.24 . vers . 28. Rom 8.29 . Col. 1 . 1● . Gen. 49.3 . Deut. 2● . 17 . Isa. 4● . 11 . Os● 13.4 . Iob 1. Ioh. ● . 18 . ●om 8.32 . Ioh. 1.11 . Ma● 5.9 . Rom. 8.17 . Psal. 116.12 . Prov. 23. ●6 . Exod. 20. Mal. 1.6 . Psal. 119.120 . 1. Cor. 10 . 26● Act. 7. Eph. 6.9 . Rom. 13. ● . Eph. 6.5 . Math. 10.28 . ● . Tim. 3.16 . Ioh. 1.14 . Luk 1.35 . Rom. 2.3 . Heb. 1.3 . Colo●● . 1. a Inchoativè communis , termina ivè no● : sic scholastici . Aug. in E●ch . as Laur. c. ●8 . a In vno indi●iduo . b Ignorantia ●●e●ae priuationis non prauae dispositionis . Gen. ●8 . 9.13 . Rom. 8.3 . August . de Agone Christ. 2. Pet. 1.4 . Phil. 2.6.7 . Psal. 22. Rev. 3.17 . Ge● . 49.10 . P. Galatin de ●●culti ●●●hol veritas . l. 4 c. ● . Goel . Isai 59.2 . Colost 1 . 1● . Heb. 2.17 . Mat. 1.20 . Augu●t . enci● . c. 37 39. Ioh. 3.13 . 1. Cor. 15. Luk. 1.35 . a Iud. 14.6 . b Act. 1.8 . Luk. 24.49 . Serm. de S. nati●●t . Rom. 5.12 . 1. Ioh. 3.3 . Visen . Matthiol . Act. 17 28. Damas. l. 3. c 6. Cypr in symb . Ioh. 10.18 . Act. 20.28 ● Cor. 2.8 . Ioh. 3.13 . 〈◊〉 . ● . 6 . Isai 2.2 . Dan. 9.24 . Gal. 4.4 . Luk. 2.1 . Psal. 22.6 , Isa. 53.2 . ● . Cor. 8.9 . Luk. 2. ● . Cor. 1.27 . Gal. 4.19 . Mark. 13.35 . Psal. 7.14 . Iam. 1.14 . 〈◊〉 10. 〈◊〉 . 3. 〈◊〉 ep●st ad 〈◊〉 . Ma● . 13.55 . ●o● . 1 45. & 6. ●2 . Luk 4.22 . ●sal . 7.22 . 〈…〉 Ioh. 19.27 . Epiph. l. 2.10 . ● a Luk. 1 . 4● . Aphric . apud ●useb . 〈◊〉 l. 4 c. 15. Deut. 25. M●t 1.12 . & Luk. 3.17 . ●uk . 1● . 26 . ●ev . 15. ● . Act. 14●●● . Act. 2 2● . Nō peccator . ● . Iustus . Hebr. 7.22 . Ioh. 3.16 . & 15.13 . Lud. Gran. Lev. 44.29 . ● Pet. 4. ● . Psal. 119.37 . Iob. 31.1 . Prou. 4.23 . 1. Cor. 9.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 3 . 1● Gen. 49 . 1● . Isa. 11.1 . Heb. 7●●● . Isa. 52.4 . ● . Chr. 19.6 . Math. 26.36 . Luk. 22.39 . Ioh. 18.2 . Ioh 18 . 4● . ●n personis nō est , ali●d & ●li●d : est tamen alius & alius . Ma●h . 26.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 a Ioh. 1● . ●7 . Act. 16 . 6●●● Hebr. 5.7 . 1. Cor. 11.9 . Audit ad salu●●●● non audit a● voluntatē . M●●h . 26,3 , ●,5 . 2. Sam. 17 . 2●● Math. 2● . 4● , Ioh. ●8●● Luk 23.12 . Math. 24.9 . Luk. 22.52 . Prov. 28.1 . Iob. 18.4,5,6 . ● . Cor. 2.16 . Ma● . 14.44 . Ioh. 6.70 . Ier. 15.19 , Isai 6.5 . Act. 20.18 . 1. Tim. 6. ●0 . Ma● . 2● . ● . Mar. 13.30 . I●h . 18.12 . Math. 26.57 . Mat. 14.53 . Luk. 22.66 . Ioh. 18.19 . Math. 27.1.2 . Isai 59.7 . Exod. 32.6 . Mat. 26.59 . Mat. 14.55 . Ioh. 18.19 . ● . Pet. 3.15 . Ioh ●8 . 19 , ●6 . Act. 12 . 1● . Mat. 21 . 1● . Mat. 15.3 . Rom. 10. ● . Mat. 2● . 2 . ● . Ioh 18. ●2 . Mat. 5.39 . Mat. 26.60 . Ter●l . Apol. co●●ra g●●● . Ma● . 14 58. Ioh. 2.19 . vers . 22. Psal. 141.3 . Psal. 51. ●5 . 1. Thess. 5.27 . Mat. 26.25 . Mat. 14 62 , Ioh. 19.7 . Ioh. 18.19 . Luk. 23. Mat. 2● . 2 . Mat. ●● . ● . Math. ●7 . ●8 . Numb . 11.26 , 27,28 . Ioh. 3.29 . Math. 27.20 . Exod. 18.21 . Ioh. 1●●8 . Math. 27.6 . ●ath . 23.23 . Rom. 11.32 , Luk. 23. ●● Ioh. 6.15 . Math. 17.27 . Psal. 120.4 . and 5.9 . Iam. 3.6 . a Iniustice . For a bla●phemer by their l●we should be stoned and not crucified . Math. 27●22,23 . ● . Tim. 6.12 . Ioh. 18.36,37 . Math 8.31 . M●●k . 5.41 . Io● . 11 43. Psal. 2.9 . and 110.2 . Math. 13 . 4● . 1. Cor. 7 . 3●● Math. 13.9 . Psal. 40.6 . Luk. 23.7 . Lu● . ●3 . 8 . ●uk 13 . 3● . Ioh. 19.1 . Luk. 23. 14 , 15 , 16. 〈◊〉 ●4 . 〈…〉 . 2. Tim. 1 . 1● . Prou. 17.15 . 2. Tim. 2.17 . Psal. 137.9 . Mat. 27.23.24 . Luk. 23.14 . 22. M●r. 15 14. Ioh. 18.38 . & 19.4 . Mat. 27.19.24 . Mar. 15.10 . Mat. 17.19 . Isa. 8.10 . Ioh. 19.7,8 . Math. 26.66 . Deut. 17.7,8,9 . Act. 9.7 . Rom 9.3 . Mat. 23.20 . Luk. 13.24 . Mat. 27.25 . Ioh. 19.12.13 . Reuel 21.8 . Euseb. hist. lib. ● . ●7 . 2. Pet. 3.18 . 1. Ioh. 2.1 . Luk. 23.34 . ●sal . ●● . 2 . Ioh. 19. Iewish Rabbines . Cypr. lib. de re●urrect . August serm . 71. de temp . Hieron . epist. ●aulae ad Marcellam . Ioh. 19.14 . Mark. 15.23 . A. G●ll. noct . art . lib. 3. c. 2. Iosu. 7 . 24● Lev 21.14 . Act. 7.58 . Lev. 6.36 . H●br . 13.12 . 1. Cor. 4.13 . Luk. 9.23 . Colos● . 1.24 . Luk. 23. ●6 . Mat. 11.28 . Luk. 23.27 . Hebr. ●3 . 3 . 2. Cor. 7.10 . Mar. 15.23 . Deut. 32. ●●,23 . Gal. 3.13 . Deut. 21.23 . Philip. 2.8 . Num 25.4 . ●●am . 21.6 . Psal. 22.17 . Iren. l. 2. c. 4● . Aug. l. 50. homil . 3. Author libr● de passione inter opera Cypriani . Math. 6. ●● . Zach. 12 . 10● . Ioh. 3. ●4 . Gal. 3.2 . Gal. 3.24 . Esai 53.6 . 1. Tim. 3 . 3● , Gen. 3. ● . Rev. 3.17 . Exod. 32.25 . Prov. 29.18 . Rev. 3.18 . Rev. 7.14 . Gal. ● . 27 . Eph. 4. ●4 . ● . Cor. 5. 1 , 2,3 . Aug. serm . 119. de tempore . a Producta ●ors . Mat. 19.14 . a Fic●●●●●m Christum . Math. 27. ●7 . 38,39 . 2. King. 2.23 . 24. Math. 27.44 . Luk. 23.39 . Syn●chdoche . ● King. 1● . 36 . ● . Sam. ● . 14 . Math. 27.46 . Psal. 77.2.3 . vers . 10,11,12 , &c. Ioh. 19. ●8 . I●d . 4.19 . Iud. 15.18 . Psal. 143.6 . & 9● . 1 . Mat. 35 36. Gen. 24.13 . Psal. 31.5 . Psal 40. Psal. 31.5 . 1. Sam. ●0 . 6 . 2. Tim. ● . ●● . He●● 11. ● . Luk ●● . 46 . Gen. 2.17 . Ioh. 10.18 . Math. 27.46 . Luk. ●3 . 46 . Isa. 18.14 . Ma● . 15.39 . Ioh. 19.30 . Mar. 1● . 44 . To signifie this point the Creede saith that he was crucified and also died . Heb. 2.15 . 〈◊〉 . 15 55. Rom. 3.1 . Heb 9.15,16 . 1. Iohn . 3.16 . Ioh. 19.36 . Exod. 1● . 46 . 1. Co● . 5.7 . Ioh. 1.29 . Exod. 12.23 . Isa. 13. 3. Isa 46.12 . Isa. ●7 . 29 . Columb . de re An it . l. 7. a pericardium . 1. ●oh . 5● . Hebr. 3. ●● Exod. 29.7 . Psal. 113.2 . Psal. 45.7 . Exod. 28.2 . Exod. 28.12.21 . Cant. 8.6 . Colos●● . 3 . Psal. 25.14 . E●h . 1.17 . ● . Cor. 2. ●2 . Exod. ●8 . 36 . Heb. 7. Gen. 14.18 . Protulit non obtu●it . He● . 7.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 82● Ma●h . 23.10 . a or● the god●●●● . He● . 10.10 . 〈…〉 1.8 . Gen. ● . 21 . Ep● . 5.2 . Heb. 10.14 . Heb. 9.28 . Heb. 9.22 . 1. Ioh. 1.7 . Rom. 5.10 . Heb. 9.14 . Heb. 10.20 . Math. 23.9 . Ioh. 17.19 . Luk. 4.19 . Lev. 25.10 . Agg. 2. ● . Agg. 2.10 . Lev. 2. ●● . Ez●ch . 43.24 . ●z●ch . 16.4 . Coloss. 4.6 . Mat. 5.13 . Eze. 47.8.11 . a Mare mortuum . Mal. 1.11 . 1. Tim. 2.8 . Rev. 8.3 . Heb. 13.10 . Rom. 15.16 . Heb. 10.21 . Col. 2.14.15 . Ioh. 19.12 . Ose. 6. Rom. 9 13. Gen. 25.13 . Luk. 23.40 . Ioh. 7.38 . Iob. 32.19 . Psal. 34.11 . Ierem. 15.19 . Gen. 20 . 1● . Psal. 119.71 . 1. Cor. 11.32 . Mich. 7.9 . 1. Tim. 1.15 . Heb. 11.1 ●om . 4 . 1● . Luk. 23.44 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Euseb. Chro. Tertul. Apol. c. 12. Ores . l. 7. c. 4. 2. Cor. 3.5 . Mal. 4.2 . Isa. 8.20 . Luk 1.79 . ● Pet. 1.1 . Mat. 27.11 . Heb. 9 8 Ioh. 1.51 . Dan. 9.17 . Mat. 27 . 5● . Agg. 2.7 . Mat. 27.52.53 . Mar. 15 . 3● . Math. 27.54 . ● . King. 1 . 1● . Habac. ● . 16 . Exod. 9.27 . & 34. Col. ● . 14,15 . ●hil . 3.18 . Gal. 6.14 . 1. Cor. 4.9 . Math. 27. Mar. 15.43 . Ioh. 19.38 . Gen. 3.19 . Ier. 22.19 . Amos 2.1 . Luk. 23.50 . Luk. 23. 50,51 . a Math. 19.24 . Ioh. 19 38. ●●m . 4.8 . Iam. 3.17 . Ioh. 19.40 . Luk. 24.1 . a P. Ram. theol . l. 1. c. 14. seemes to be deceiued in that he puts Christ● buriall for his embalming , and his descending into hell for his burial or lying in ●he graue . 1. Cor. 15.29 . Math. 27.59 T it 2 . ● 1 ●im . 3.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 19.41 . Math. 17.60 , 66. Ioh 19 41. Gen. 3.8 . Ioh. 18.1 . Luk. 23.54 . Math. 27.17 . Damasc. Rom. 3.6 . ● . King. 3.21 . Isa. 57.2 . P. Viret . in symb . Erasm. in Colloq . Ruff. in exposit . symb . a Varia● . lectiones . b ●●ath . 27.9 . Ieremie for Zacharie . Luk 1.3 . c. Omnia asseq●●to . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 20.31 . a Lib. de inca● . Chrys. hom . 1. & 2. in . symb . Ezech. 27.4 . In corde marium . Bellar. quest . de descen . After iust ex●cution convictio● is needelesse . 1. Sam. 2.6 Psal. 18.5 Act. ● . ●4 . Gen. ●● . 53 . a o●●h● graue . Io●● . 5●9 . Psal. 32.3 . Iob. ● . 4 . & 16 . 9.1● . Mat. 11 . 29● Psal. 22.6 . Olev lib. de subst f●●d . & 〈…〉 . ●ph . 2.6 . Ioh. 10 . 1● . Math. 28.2 . Gen. 19.1,13 . Ezech. 12.29 . 2. King. 19.35 . Math. 4 . 1● . Math 27.32 . Col. 1.28 . 2. Cor. 5. ●● . Math. 12 30. His abode in the graue was about 38. houres . Math. 28.1 . Apoc. 1.10 . a Hierome . Rom. 4.25 . 1. Cor. 15.14 . 〈◊〉 ● . 16.9 . 2. Cor. 5.19 . Math. 2● . 9 . Mark. 16.7 . 2. King. 5.13 . Luk. 24.11 . Luk. 23.13 . Luk. 3 15. 1. Cor. 15.5 . Ioh. 20.19 . ● . Cor. 9.19 . Cant 4.16 . Ioh. 20.16 . I●h . 11. Psal. 3. Iob. ●0 . 27 . ●sal . 103 . 1●● Isa. 4.3 . Ioh. 1● 28. Ioh. 1● . 1. Cor. 15.7 . Mat 28.16 . 〈◊〉 1.12 . Rom. 1.4 . Psal. 2.7 . Act. 13.32.33 . Ro● . 1●9 . 1. Cor. 15. ●● . Rom. 4.25 . 1. Pet. 1.3 . Rom. 6.3 . ●oh . 7 37. Ioh. 5 . 25● Ioh. 6.63 . Can● . 2.4 . Ose 6.1,2 . ●ze . 37.4.5.8 . Eze. 47.3,4,5 . Rom. 8.11 . Rom. 6.4 . 2. Cor. 7.22 . Eph. 5.14 . Rev. 20.6 . Phil. 3.10 . Eph. 8.19 . Col. 3.1 . Act. 1 3 4. Esay● 9.6 . Heb● 5.6 . Isa. 38.1 . 2. Pet. 1.15 . ●uk . 24.50 . & 19.29 . Act. 1.12 . Luk. 24.50 . Gen. 14.19 . Numb . 6 . 2● . Gen. 49. Eph. 1.3 . Luk. 6.26 . Gen. 12.3 . Num● . 13 2● . a The engl●sh transla●ion being o●h●●wise here seem●s to fa●●e . Ma●h . ●8 . 20 . Vide Thom. contra Gent. li. ● . ● . 49. Act. 1.9 . Exod. 19.9 . Luk. 24.50 . Act. 1.9 . Eph. 4.8 . R●m . 16.20 . ● . Ioh. 3. ● . Rom. 16.20 . 2. Ti● . ●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 14.2 . Gen. ● . ●4 . Lam. 3.44 . Rev. 22. ●● . Phil. 3.10 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 13.24 . Tertul. li● . de habit mul. Ps●l . 8.3.10 . Ioh. 16.7 . Io● . 14.16 . Esa. 8.19 . Gen. 25.22 . 2 Pet. 4.17 . Luk. 13.16 . Col. 1.10 . ● . King. 4.10 . Tertul. Luk. 34.52 . ● Ki●g . 2.19 . Psal. 45.9 . Math. 20. Phil. 2. ●● Psal. 110 . 1● 1. Cor. 15 . 2● Eph. 1.20 . Heb. 1.3 . Rom. 8.24 . Mark. 16.19 . Act. 2.36 . Mat. ●8 . 19 . 1. Cor. 11.3 . R●v . 5.12 . Rom 8 . 3● . 1. Tim. 2.5 . 1. Ioh. 2.1 . Heb. 9.24 . Cap. 17. 24. Luk. ● . ●3 . Iam. 1.6 . Rom. ● . ●● . Rev. 8.3 . Rom. 8.26 . Hest 8 . 1● . Ioh. 16 . 2●● Eph. 4.11 . Ier. 15.19 . Math. 23.37 . Act 16. Act. 9.6 . Rom. 8.14 . Esa 30 21. Isa. 4.5 . 〈…〉 Iob 39 37. and 42.6 . Ose. ● . ● . Phil. 1.29 . Col. 1 11. Luk. 19.27 . Psal. 2.9 . and 110.1 . Ios. 10.24 . P●il . 1.10 . 1. Sam. 24.6 . 1. Sam. 10. ●6 . 1. King. 1.34 . 2. Sam 25.15 . 16. ● . Pet ●● . Ioh. 5.24 . Iob. 3.18 . A certen nu●ber put for an vncerten . a 100 yeares . Math. 24. 36. Act. 1.7 . 1. Thess. 5.2 . Math 24.14 . 1. Thess. 2.3 . ● . The●s . 2 3. ● . Tim. 3. ● . Math. 24 . 6,1● Luk. 17.26 . Rom. 11.25 . Math. 24 30. 〈◊〉 . ●9 . 8. 1. Cor. 6.2 . Luk. 21.35 . Math. ●5 . 31 . Dan. 7. ● . Ioh. 5.23 . Mat. 24.31 . 1. Thes. 4.6 . Mat● . 4.31 . Math. 25.32 . Math. 13.10 . Ezech. 34.18 . Ioh. 10. ●7 . ● . Cor. 5.10 . Rev. 10.12 . Psal. 136.16 . Isa. 4.3 . Rom. 2.12 . vers . 16. Heb. 11.7 . Math. 25.34 . Zach. 2.8 . Act. 9.4 . Heb 4.15 . Gal. 6.10 . Mark. 10.41 . Eccles. 8 11. Math. 3. Luk. 18.10 . ●●k . 21.28 . A●●c . 6.10 . 〈◊〉 ●7 . 3 . 1. Cor. 11. ●1 . 1. Cor. 4 3. Rom. 14.10 . Act. 24.15 . Rev. 14 17. Act. 54.4 . Isa. 6.9 . Act. ●8 . 15 . Mat. 11. ●7 . ●om . 8.16 . Rom. 8.1 . Luk. 1 . 3● . 2. Co● . 13●1● . Mat. 15.16 . Mat. 28 . 1● . Rom. 8.9 . Gal. 4.6 . Ioh. 15.26 , Ioh. 14.16 . Iob. 33.4 . Gen. 1.2 . Iud. 6.34 . Exod. 31. ● . Heb. 6.4 . 1. Ioh. 2.20 . Apoc. 3.18 . Luk. 12. 47. 1. Cor. 12.10 . Hest. 5.10 . Gen. ●0 . 6 . Luk. 8.13 . Esai . 53.11 . Ioh. 17.3 . Rom. 8.16 . 1. Cor. 2.12 . Ioh. 2.5 . Mat. 3.11 . Rom. 8.5 . Rom. 8 ●4 . Gal. 5.17 . Esai . 11.2 . Gal 5 22. Zach. 12.10 , Rom 8.26 . Ioh. 15.26 . ●sa● 45.9 . E●●i . 11.2 . Phi● . 4.12 . Rom. 8.23 . 2. Cor. 1.22 . 2. Chr. 32 . 3● . 1. S●m . ● . 25 . Gal 5. 5. ●sa . 44.3 , ● . 1. Ioh 3.18 . Rom. 12. 1● . Luk. 1.58 . Rom. 12.18 . Esa. 11.6 . Mat. 17.26,27 . Gal. 6.1 . Math. 5.9 . Pr●v . 19.11 . Eccles. ● . 23 . Math. 7.2 . Mark. 3.5 . Tit. 3.2 . 2. Iob 10. Iob. 36. ●5 . 1. Cor. 9 . 2●● Gal. 5.13 . Psal. 15. 〈◊〉 2.3 . 1. Thess. 4.4 . Eph. 4.30 . 2. Sam. 6.17 . 1. Thess ● . 1● . a August . in ●nchir . c. 59. Aug. l. 4. c. 10. de ●ymb . ad Catech. b Ruffin . in symb . August tract . 2. 9.10 ●oh . Epiph an . in Anchor . 1. Pet. 2. ● . Luk. 12.31 . a Bernard . in Cant. Col 1.18 . Eph. 3.15 . Gal. 4.20 . Heb. 12.22 . A child might answer his obiection , if men were elect and re●used for their foreseene faith and ●nbeleefe . a Aug de ●raede●t . san●t . ad Paulinum . ep . 7● . E●c●ir . 98 99. ●●●●●rum . 105. epist. ●ierony . He●lib●● q. 10 B●d . i● Rom. & Aquinas , &c. 2. Tim. 2.19 . Math. 7.21 . Act. 13.48 . Iud. 4. Eph. ● . 4.5 . Rom. 8. 18. Eph. 1.5 . Eph. 1.4 . 〈◊〉 1. ●● . Rom. 9. ●● . an● 1. 29. ● . Sam. 15 ●9 . M●l . 3 6. Eph. 1 ● . ● . ●he●s . ● . 4 . 〈◊〉 ● . ● . ●●●l . 69. ●8 . ●xod . ●2 32. ●●● 9●3 . Ioh. 6 70. Ioh. 15.19 . Eph. 1.4 . 1. Pet. 1.20 . Aug de praede●t . ●anct . c. 15 . Act. 2.23 . ● . Tim. 1. ●● . Eph ●● . Rom. 8 . 3● . T●● . 1.1 . Act. 13.48 . Rom. ● . 30 . ● . Pe● . ● . 1 . Eph. 2. 10. Luk. 10.10 . 2. 〈◊〉 1. ●● . 2. Cor. 13.5 . Rom. 8.16 . Gal. 1.17 . ● . Ioh. 5.18 . 1. Cor. 10.5 . P●●l . 4.8 . Phil. 3.8 . M●●h . ●3 . 44 . Math. 10. ●● . 2. Tim. 4.8 . 1. Ioh. 2.3 . Mal. 3.17 . Si quod vis n● po tes deus factum computat . August . Psal. 1●9 . ● . Iam. 2 . 10● . 2. Tim. 2.19 . ● . Thess. 3.23 . Iud. 4. ●om . ● 22. 2. ●o● 4.3 . 2. 〈◊〉 . 2.9.13 . Mat. 11.25 . Vers. 25. Hos. 13. 9. Prov. 16.4 . Rom. 9.22 . ● . Pet. 2.8 . 2. Cor. 4.3 . Esai . ● . ● . Psal. 69. & 109. 2. Tim. 4.14 . ● . Ioh. 5.16 . 1. Cor. 16.22 . a Sic Chrysost. ● Ioh. 3. See Illyr . Catal . test . ver● . Rev. 12.17 . Rom. 11●5 . 1. Tim. 1.9 . Phil. 1.29 . Rom 3.24 . Eph. 2.10 . Ier. 32.40 . Rom. 6.23 . Ier 9.24 . Ioh. 17.3 . Math. 24 . 24● Luk 10.20 . ● . Tim. 1. ●9 ; Rom. 8. ●3 . Rom. 11.20 . Esa. 2.10 . ● . Pet. ● . 10 . Eph. 1.4 . Eph. 2.10 2 Thes. 2.13 . Rom. 9. 2 Tim. 2.21 . Rom. 8.29 . ●hil 3.10 . Rom. 9 22. Eccles. 9. ●● Act. 2.23 . Act. 4.28 . a Nolente , nesciente , non curante . Volendo velle . 2 Nolendo nolle , or , penitus nolle . 3 Remissè & velle & nolle , or , nolendo velle . a Decretum Dei non tollit libertatem voluntatis sed ordinat . 2. Sam. 12 . 1● . Mark. 5 . 1● . b or , as some speake● , a rule according to which he ordereth his decree . Eph. 1. ● . a quid vult sié●i de nobis , r , in nobi● . b quid vult s●●ri á no●is . Ioh. 13.18 . Math. 2● . 14 . Ioh. 17.2,11 , 24. Apoc. 17.4 . and 20.22 . Math. 25. ●4 . Math. 7.23 . Iob. ● . 36 . Iob. 17.9 . Ioh. 10.27 . Rom. 8.33 . ●sal . 32. ● . Rom. 5.1 . Isai 45.7 . Gal. 5.27 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 5.18 . Gen. 6. ●sa 4● . 9 . Ose. 2.23 . & 1 10. ●a●h . ● . 11 . Act. 14.16 . 〈◊〉 . 2.13 . Mat. 10.6.7 . Mat. 15.22 . Esai 55.5 . Act. 17.30 . Rom 16.26 . 1. Tim. 3.16 . a Apella , Verpus , Recutitus , Sabbatarius , Cultur 〈◊〉 . 2. Thess. 3.1 . 2. Cor. 4.4 . 2. Cor. 3.5 . Ga● . ● . 28 . ●sa● . 9.16 . Rom. 8.31 . Ioh 6.53 54. Ioh. 1.14 . Ioh. 17.2 . 〈◊〉 2.48 . 1. Cor. 1.30 . Ephes. 5.30 , a Ius ad rem . b Ius in re . 〈◊〉 . 1● . 1 . Esai . 5.7 . Can● . 6.10 . Luk. 8.15 . Ezec. 4● . ●● . Eph. 2 22. Colo●● . 2.29 . 1. Ioh. 2.10 . ●ev . 22 . 1●● Ac● . 1.47 . Cant. 6.8 . Heb. 12.23 . Rev. 7.10 . Act. 14.22 . Luk. 9.23 . 2. Cor ● . 8 . Phil 1.23 . Rev 1.4 . Gal. 1.6 . August . de bap . l. 2 c. 3. Ioh. 15.13 . Ioh. 3.34 . Act. 20.20,27 . ● . Tim. 3.11 . Rom. 10. 1. King 19. 14 , ●8 . 2. Chr. 15. ●● Math. ●3 . 25 , 47. 1. Pet. 1.23 . Heb 5.13 . ● . Co● . 3.2 . Esa. 49.22 . Can● . 1.6 . ve●s . 7. ● . King. 4.23 . 〈…〉 2. Tim. 2. ●●● Gal. 5. ● . 3 . Heb. 6.1 . 1. Cor. 3.10 , 1. Cor. 3.35 . 2. Tim. 3.8 . Herodo● , Hos. 1.9 . Mat. 23.2 . Rom. 9.4 . Act. 2.39 . 2. Cor 6.14 . 2. Chro. 11.14 . ● . Tim. 6.3 . A●● . 19 9. ●● 18.28 . 1. Cor. 5.11 . Psal 17.4 . 2. Pet. 2.6 . 1 Pet. 2.9 . Rev. 11 2. & 2● . 29 . Rev. ● . 9 . & 3.9 . Psal. 26.5 . Ioh. 17.17 . 1. Tim 1.17 . Rom 11 20. Phil. 2 1● . Mat. 9.24 . ● . Tim. 4.7 . Eph 3.7 . 2. Thess. 3.14 . Math. 26.23 . Rev. 7.9 . Catholica . i. per totum orbem diffusa . Aug. epi●t . 170. Ioh. 2.1,2 . 1. Cor 1.2 . and 14.33 . Psal. 16.5 . Psal. 73.26 . a Act. 26.18 . Coloss. 1.12 . Eph. 1.18 . 1. Cor. 10.16 . Isa. 55. ● . Rev. 3 18. Act. 4.32 . Isa. 11.6,7 . 2. Pet. 1.7 . Gal 6.2 . Gal. 5.13 . Mat. 5● Leuit. 11.44 . Mat. 11.28 . 1. Cor. 11.1 . Luk. 13.18 . Mat. 7.5 . Heb. 10.14 . Gal. 6.1 . a As Chirurgians ●●●der●y see armes and legs in ioynt . 2. Ki●g 6.16 . Psal 10● . 23 . ●●od . 32.10 . b Spiritual 〈…〉 or temporall goods Act ● . 21 . 2. ●or . 8.1 . Gal 6.10 . ●ev . 6.10 . ● . Ioh. 1.6 . Phil 2.1 . ●ph . 4 3. ●sal 16.3 . Amos 6.6 . ●ph . 6.18 . Phil. 4.14 . 1. Ioh. 3 16. Ioh. 20.23 . Mark. 2.7 . Esa. 31. ●4 Esa. 62 . 1● . ●om . 4 25. 1. Ioh 1.7 . 1. Pet. 1.18 . Psal. 32. 1. Es● . ●4 . 22 . Es●●● . 17 . Mi●h . 7.19 . Psal. 32. ●● . ● . ●ing . 2● . ●2 . 1. Ioh. 3.8 . Math. ●2 . ●● . Rom. 2. ● . Eccles. 9.2 . 1. Cor. 15. Iob. 19.25 . ●●es . 14. & 18. 1. Cor. 15.50 . Eccles 3.19 . Ioh. 5.28 . Iob. 19.27 . ● . Cor. 15.43 . ●sal . 16.9 . Act. 3 . 1● . a Aug. in F● chir . cap. 91. Ioh. 5 . 2● . Act. 3.19 . Hierome . 1. Thes● . 4. ●● . Iob. 19.25 . Heb. 11.35 . Act. ●4 . 16 . a Or in the meane season . Rev. 6.9 . Luk. 16.23 . Math. 14. ● , Dan 4.33 . Isa. 64.1 . 1. Co● . ● . 9 . 2. Co● . 1● . 4 . Ioh. 17.21 . ●ev . ●● . 3 . ● . Cor. 15.28 . Rev. ●● . 22 . vers . 23. Cap. 22. ●● Rev. 21.4 . 1. Cor. 13 . 12● Gen. 2.23 . Mat. 17.4 . 〈◊〉 66 . 2● . 〈◊〉 . ● . 9 . ●hil . 3.21 . 1. Cor. 25. ●● . ●sal . 16.11 . 1 King. 1.40 . Mat. ●5 . 34 . Rom. ● . ●●● Rom. 5.13 . Ioh. 5.24 . Ioh. 17.3 . Gal. 2.20 . Dan. 11.3 . Math. ●1 . 22 . ● Cor 15.41 . Math 10.9 . 2. Tim. 1 . 1● . Heb. ●● . ●● . Heb. 11. ●4 . Notes for div A09339-e97720 a Zach. 12.12 . b Esa. 9.12 Rom. 15.6 c 〈…〉 23. psal . 59.16 d 2. king . 2. e Matth. 7.7 . Notes for div A09339-e98150 a The minde or vnderstanding . b The will and affection . A preface to preparation of prayer . Psal. 143.1 . Psal. 61.1 . 2 A confession of sin with sorrow of heart . Psal. 51.5 . Psal. 40.14 . vers . 16. Psal. 143.4 . Psal. 90. 8. Psal. 130.3 . Psal. 143.2 . 3 Prayer for pardon of sinnes knowne and vnknowne . Psal. 25.10 . Psal. 19. 12. vers . 13. Psal. 143.6 . 4 Faith sh●wing it selfe in desire of reconciliation with God. Psal. 125.2 . Psal. 6. Psal. 42. 5 Faith fighteth with di●●rust , and I laboureth to ouercome it . vers . 12. Psal. 30.6 . vers . 7. Psal. 103.8 . vers . 13. vers . 14. 6 ●rayer for regeneration and Gods holy spirit . Psal. 51.10 . vers . 12. 7 Prayer for obedi●nce to God in our liues and calling . Ps. 119.20 . vers . 5. Psal. 20.11 . 8 Prayer for life ●uerlasting . Psal. 106.5 . vers . 6. 9 A conclusion with praising of God. vers . 46. Notes for div A09339-e107990 a Mat. 25. 1,2,3,4,5,6,7,8,9,10,11,12 . Luk. 13. 24. A caueat to all protestants , of what estate or condition soeuer . b 2. Cor. 13. 5. Psal. 119.59 c Act. 20. 32. Notes for div A09339-e108190 Marke , that there is a true faith , wrought by the holy Ghost , very like sauing faith , yet not sauing faith . Notes for div A09339-e108440 a Ro. 1. 21. Psal. 19. 1.3 b Ro. 7. 15. c Psal. 14.1 . Rom. 3.10 . 11. d Psal. 49. 20. e Act. 14.17 . Rom. 1. 21. f Heb. 6.4 . 2. Pet. 2. 23. g Mat. 22. 14. Luk. 13. 14. Prou. 1.24 . Ioh. 9.41 . Luk. 14.6 . h Psal. 27.8 . i Heb. 10.26 Act. 1.16.17 . k 1. Sam. 29. 21. l Gen. 4.13 . m Eus. lib. 8. cap. 17.18 . n Socrat. l. ● . c. 11. o Act. 2. 37. Rom. 8. 15. p Mar. 6.20 26. q Mat. 27. 19.24 . r Mar. 27.3 . Heb. 12.17 . s Gen. 27.38 & 27.41 . & 28.9 . t Exod. 8.8 . Mat. 7.7 . u Gen. 3.4 . 1. Sam. 31.4 . Mat. 27.5 . x 1. Reg. 21. 27.29 . y Exod. 9.27 Num. 22.44 z Num. 2●● 10. a Num. 18. 18. b Numb . 11. 33. Psal. 78. 31. c Esa. 7. ●1 . d Luk. 8. 13● e Iob. 3. 15. f Heb. 6.4 . Mat. 13.20 . g 2. Pet. 1.14 1. Ioh. 2.8 . Luk. 1.27 . Esa. 60. 1,2 . h Matth. 11 . 20,21,22 , 23. i 1. Sam. 10. ● . k Mar. 6.20 l mat . 13.20 . m Exo. 9.27 . n Act. 8. 24. o Rom. 8. 16,26 . p Act. 8.13 . r Eus. lib. 4. s Plin. lib. 10. ●pist . 97. t Gal. 4. 16. u 2. King. 10. 16. x & 30. 31. y 2. Pet. 2. ●0 . Hos. 6.4 . 1. Sam. 9.21 z Hest. 5 . 9● 10. a 1. Thess. 5. 32. a Mat. 7.22 Mar. 9. 38. b 1. Sam. 10. 9. c Mat. 7.22 . d Act. 1. 16. 17. Collos. 4. 2. Tim. 4.10 c Ioh. ● . 23 . 24.25 . * The elect may be of the Catholike Church and not of the visible , and the reprobate may ●e of the visi●le and not of the Catholike . a 1. Cor. 5.5 . b Rom. 8.9 , 11. c 2. Cor. 2.7 , 11. d Gen. 7.1 . Gen. 19.21 . and 18.32 and 39. 3. e Sam. 7. 13 f Act. 27,24 . g Gen. 17. 7. 10. h Gal. 3.8 . i 1. Cor. 7.14 . Rom. 11.16 . k Rom. 9.22 . and 2.4,5 . Gen. 6.3 . l Ps. 13. 12. m 2. Pet. 2. 22. 1. Tim. 1.4 . 2. Thes. 2. 6. Esa. 6.10 . n Theod. lib. 3. Hist. cap. ●5 . I●cob , Berg. chron . o Mat. 13. 28. p Act. 15.16 Ps. 119. 32. Mar. 10. 20,21 . Prou. 24 . 1● . q Phil. 2.12 . 1. Pet. 2. 17. Rom. 11.20 . r 1. Cor. 11. 31. Psal. 16.12 . and 119.59 . s Matth. 25.32,33 . ●●●ue●tto them of the religion of the Church of Rome . Notes for div A09339-e111830 〈◊〉 a Eph. 1.4,5 , 6,7 . b Apoc. 20. 12. Vocation . c 2. Thess. 2. 13,14 . d Eph. 2. 19. g 2. Cor. 6.2 . Luk. 19.42 . h Col. 2.7 . Ioh. 15.19 . What faith i● . i Col. 2.12 . k Ioh. 1. 12. Rom. 5. 17. l Gal. 3. 27. m Ioh. 6.36 . n Eph. 3.17 . o Col. 2. 12. o Psal. 77. 2. 3. p Psal. 103.1 q Iob. 13.15 . r 1. Cor. 2.12 How God worketh in the heart . Knowledge . s Esa 53. 11. t Ioh. 17. u Iob. 33.23 Rom. 10. 14 Col. 2.2 . Rom. 14. 14 a Phil. 1.9 . b Gal. 5. 17. cum Rom. 7.23 . & Rom. 3. cū Ro. 8. 38. c Mar. 8.24 . 25. d 1. Cor. 8.2 . & 14.23 . e Psal. 40.6 2. Tim. 3. 5. Tit. 1.16 . 2 Sight of sinne . f Ier. 3.13 . g Luk. 2. 25. Ioh. 16.8 . h Psal. 40. 12. i Lam. 3.40 k Psal. 4.4 . l Ro. 7.7 . 10 m Ier. 17.9 . n Psal. 19.12 o Cor. 4.4 . p Luk. 16.15 q Iob. 4. 18. 3 Sorrow for sin . r Act. 2. 37. s Hab. 3. 16. t Rom. 8. 15 a Iob. 30.30 b Lam. 1. 20. & . 2.11 . Osea . 11.8 . c Psal. 32.4 . d Psal. 88.15 e Ge. 32.25 . f Exod. 12. 8 Zach. 12.10 g 2. Cor. 2. 6,7 . * Or policies . h Iob 6.3 . i Esa. 38. 13,14 . k Act. 16. 14 4 Good despair . l 1. Tim. 1.15 m Dan. 7. 9. n Luk. 15.19 o Ezr. 9.6 . Sorrow for sinne , melancholy . z 1. Sam. 16. 12. 1 Consideration of Gods mercie . 2 Feeling of the want of Christ. 3 Desire . a Reu. 21.6 Esay . 55.1 . Luk. 1.53 . b Psal. 143. 6. 4 Praier for the pardon of sinne . A liuely assurāce . c Mat. 7. Esay 65.24 . d Reu. 21.6 Iob. 4.14 . e Luk. 4. 18. Mat. 9. 11. 12. f Psal. 51.3 . g Vers. 8. h Vers. 12. i Vers. 1. k Vers. 17. Degrees of faith . p Reu. 12.2 . Gal. 4. 19. q 1. Cor. 3.2 . r Eph. 4. 13. The least mesure of faith . s Mat. 17. 20. t Esa. 43. 2. u Mat. 1.25 x Esa. 51.17 y Psal. 22.1 . 1 A perswasion that sinne is pardonable . a Gen. 4. 13. 2 A desire of reconciliation to God in Christ for sinne . b Mat. 5. 6. Luk. 1.53 . Psal. 145.19 Psal. 10. 17. & 38.9 . Num. 23. 9. 3 〈◊〉 for pardon . c Rom. 8. 25 d Eph. 3. 17. * Ge. 25.22 . e Mat. 16. f Mat. 17.23 Luk. 9.45 . g Act. 1. 6. h Mat. 8.25 . The greatest mesure of faith . i Rom. 8.33 . * 1. Tim. 1. 16. k Cant. 8.6,7 . l Ro. 5.45 . m Ps. 23.6 . n Psal. 23. 2,3,4 . o 1. Sam. 17. 32. p vers . 33. q vers . 34. r vers . 35. s vers . 36. a Eph. 3. 17. Vnion with Christ. b Eph. 3.20 . Eph. 1.19 . 1. Cor. 13.16 c Eph. 1.22 , 23. Communion with Christ. d Ro. 6.4 , ● . Ioh. 15.1,2 . Eph. 4.13 . 16. e Act. 15.9 . f 1. Cor. 1.30 . 2. Cor. 5.21 . Iustification . g Luk. 1. 35. Coloss. 2.9 . Ioh. 4.14 . Mar. 2. 17. h Col. 2.14 . Gal. 3.13 . Eph. 1.7 . i Rom. 4. 18,19 . Math. 3.15 . Esa. 53. 11. Phil. 2.8 . k Rom. 8.1 , 2,3 . Ioh. 17.19 . l Rom. 5.1 , 2,4,5,6 . 1 Reconciliation . m 2. Cor. 5. 18. n Rom. 5. 10,11 . 2. Cor. 6. 9 , Heb. 12.6 . 2. Sam. 7.14 2. Sam. 12. 13,14 . 2 Afflictions onely chastisments . 3 Merit in Christ. h Matth. 19. 28,29 . Apoc. 22.12 and 22. 6. Peace of conscience . e Heb. 10.22 Rom. 5. 1. and 16. 15. A difference betweene a deade conscience and a quiet conscience . f Ioh. 7.37 . Esa. 57.15 . g Rom. 5.1 . Heb. 9.14 . h Act. 23. and 24. 16. i Eph. 3.12 . Rom. 5.2 . 2 Entrance with boldnes into Gods presence . k Rom. 5.3 . and 14.17 . Lo●e . 4 Fe●ling of Gods loue . l Rom. 5.5 . a Ioh. 1.12 . Gal. 3.26 . Heb. 2.11 , 12. 1. Pet. 2.9 . Heb. 6.7,8 . 1. Cor. 3. 32. Heb. 1.14 , 15. Rom. 8 . 28. 2. Cor. 12.7 . b Heb. 2. 15. 1. Cor. 15. 54,56 . Rom. 5.5 . 1. Cor. 10. 10. Assurance of adoption . The spirit of adoption . c Rom. 8. 16. Gal. 4. 6. 1. Pet. 3.21 . d 2. Cor. 1.21 e Rom. 8.25 . 1. Ioh. 3.2 . Coloss. 3.3 . 1. Cor. 3.1 . Eph. 4. 14. Labour in prayer : for it is the proper spirit of adoption : and in praier , we shall most of all feele the spirit of adoption . Hope . a Rom. 8.25 . and 5.5 . 2. Cor. 5.6.7 . Heb. 11.2 . b 1. Th. 1.3 . Rom. 8.38 . Sanctification b Act. 15.9 . Ps. 103.5 . Eze. 11.19 . Psal. 51.12 . c Gal. 5.24 . Col. 3.5 . d Eph. 1.1 . 1. Cor. 15. 45. Mortification . e Ro. 6.3,4 . Col. 2.12 . and 3.2,5 . V●uification in the first resurrection . f Phil. 3.10 . Rom. 6.4 . k Col. 1.9 . l Psal. 119. 105. m v. 98,99 . n 100. o 18. p Ioh. 9.41 . q Psal. 1.2 . Sanctifcation of the memorie . r Ps. 119.11 . s Luk. 2. 19. t Prou. 2.1 . Sanctification of the will. Phil. 2. 13. x Iob 15.16 . Eph. 2.2 . Luk. 11. 21. y Rom. 7. 14. San●tification of the affections . z Rom. 12.9 . a Rom. 12.15 . b Luk. 10.20 . Ps. 143.6 . d Esa. 66.2 . e Psal. 48.2 . f 2. Pet. 2. 8. Ps. 119. 136 g Ro. 12. 11. h Col. 3. 12 i Eph. 4.26 . k 2. Cor. 7.11 l 1. Ioh. 3. 14. m Psal. 119. 128. n vers . 127. o Mat. 8.10 . p Psal. 2.11 . q Act. 9.31 . r 1. Pet. 1.6 . s 1. Pet. 4.13 . t Psal. 33. 20,21 u Rom. 8.23 . x 2. Cor. 5.2 . y Psal. 86. 8. z Phil. 3.8 . Zeale for Gods glorie . a Ex. 32. 12. b Rom. 9.3 . c 1. Cor. 13. vers . 7. d Cant. 8. vers . 6.7 . The feare of god e Eccl. 12. 14. f Pro. 14.26 g Act. 9. 31. h Psal. 26.8 i Gen. 5. 22. k Gen. 17. 1. l Psal. 4.4 . m Exod. 1.17 n Esa. 66.3 . H●tred of sinne . o Ro. 7. 24. p Cant. 1. 4. q Reu. 22.20 . r Luk. 21.27 s 2. Tim. 4.8 . 2. Cor. 5.6,7 t Luk. 21.26 . u Luk. 21.28 Sanctification of the bodie . x Rom. 6. vers . 19. y Thes. 4.4 . z Iob. 31. vers . 1. A consolation . a Rom. 8. 5. vers . 1. Repentance . b Act. 26.26 c Psa. 112.6 d Act. 11.23 . e 1. Ioh. 3.3 . f Psal. 73.13 Repentance after faith & sanctification in nature but first in sense : and appearance . g Ro. 7. 22. h Mat. 26. 69.70,71 , 72. i Ioh. 12.2 . 27. k Esa. 61. 3. 1. Tim. 1.5 . Fruits of repentance . l 1. Sam. 15. 22. m 1. Cor. 10. 31. Hearing of the word . y Ioh. 10.27 . Iob. 8.47 . a Act. 17.11 . b Iam. 1. 12. Psal. 26.67 . c 1. Cor. 3.18 d Act. 16.14 . e Mar. 9.40 . f Eph. 6.17 . g Ro. 15.16 h Ioh. 6. 63. i Heb. 4.2 . k Act. 10.34 Esa 66.3 . l 1. Th. 2.13 m Mat. 17.5 1. Pet. 5.4 . n Psal. 119. 11. o Psal. 119. 24. Receiuing of the Sacrament● . p Cant. 2.5 . Reliefe of the poore . q Gal. 6. 11. r Act. 2.44 . s Act. 4. 32. t 2. Cor. 8.23 u 1. Ioh. 3.16 Prayer . a Act. 9. 14. b Psal. 14.4 . c Ps. 145.18 d Rom. 8.16 . e Zac. 12.10 f Eccl. 5.1 . Dan. 9.4 . g Dan. 9.4 . h 1. Sā . 1.15 . i Ps. 143. 6. and 42. 1,2 . k Rom. 8. ●6 . l Mar. 1● . ●8 . m Rom. 8.32 . n 1. Ioh. 5.14 15. o 1. Th. 5. 17 A lawful calling . p Act. 14. 10 q Psal. 101.2 r Psa. 26.1.2 Psa. 119.23 . Psal. 18.22 . 24. Spiritual exercise in temp●ation● . s Reu. 12.17 . t Deu. 8.2 , 3 2. Cor. 16. 12.18 . Inward motions of the flesh . u Iam. 1.14 . x Gal. 5. 17. y Mar. 7.1.2 a Ro. 7.23 . b Esay 64. 6. c Ro. 8.3.4 . d Ro. 7. 15. e Gal. 9.24 . Psal. 16.8 . f Esa. 30.21 g Ioh. 16.8 . Ro. 2.14.15 . 1. Pet. 4.3.4 Psal. 67.10 . Psal. 119. 104.118 . Rom. 7. 15. Little feeling . h Cant. 6. 2. b vers . 3. c vers . 4. d vers . 5. e vers . 6.7 . vers . 8. f vers . 9. g 10,11 , 12 , 13,14,15 . i vers . 17. No feeling . k Cant. c. 3. Vers. 1. l vers . 2. m vers . 3. n vers . 4. o vers . 5. p vers . 6. q vers . 8,9 , 10. r vers . 11. s Cap. 4. vers . 1. to the 15. t vers . 16. u vers . 1. c. 5. 4 A spirituall slumber in worldly pleasures . Cant. 5. Mat. 25. 5. Cant. 5. x vers . 2. y ver . 3. z vers . 4. a vers . 5. b vers . 6. c vers . ● . d vers . ●● 10,11 , ●● 13,14,15 , 16. e vers . 17. f Cap. 6. ● . ● g vers . 2. h vers . 3.10 . the 7. verse of cap. 7. 5 A fal into some sinne . n 2. Cor. 7.11 o Act. 2.37 p mat . 29.75 Outward afflictions . a mat . 16.24 b 1. pet . 4.17 c Act. 14.22 d Heb. 12.11 c Ioh. 3. f Ioh. 6.2,3 . g Iob. 13. 26. h 1. Reg. 19. 4,5,7 . i Iob 13. 15. k Rom. 5.4 . l Iob 42.5,6 . m heb . 12.11 n Phil. 1.29 o Esa. 43. 2. p Exod. 8. q Esa. 38. r Iob 6.34 . s Iob 13. 15. t Psal. 22. 1. u Gen. 32.28 x Psal. 130. y Mat. 15. 22,23,24 , 25,26,27 . Dangerous fall● of a Chri●tian . a 1. Th. 5.19 Eph. 4.30 . c Matth. 16. 16,26,70 . d Esa. 14. 18 e 2. Cor. 5. 20. f psal . 19.13 . g psal . 77.11 h 2. Cor. 2.2 . * What is to be thought of Fr. ●pira . Corroboratio● . i Eph. 3. 16. k Col. 1.9 . l Phil. 4. 13. m Psal. 103. Patience . Perseuerance . A perswasion to Christianitie . d 2. cor . 5.17 e Tit. 2. ●0 . f Rom. 8.20 . g Eph. 5.2 . h Eph. 2.1 . i 2. Cor. 4.4 . k Luk. 11. 24. l Deut. 32. 34. m Esa. 4.6 . Exod. 12. 22. o Ezec. 9.4 . p 1. Th. 1.9 . A godlesse m●n carieth hell in his bosome . q Luk. 19 . 4● r vers . 44. s Luk. 13.24 . t Iam. 1. ●3 . u Reu. 21.4 . x Ioh. 17.24 . y Ps. 16. 11. Reu. 22.4 . z 1. Cor. 15. 28. a 1. Cor. 1● . 24. b Reu. 21.23 c Reu. 22. 1 , 2. d Reu. 21.22 e Psal. 36. f Mat. 17.4 . g Reu. 7.11 , 12. h Phil. 3.8 . a Reu. 21.23 b 1. Pet. 1. 14,15 . c Ver. 18.19 Mat. 2. d Col. 12. 9,10,11 . Notes for div A09339-e125960 a Rom. 4. Esa. 38. Iob. 6.4 . Iob. 13. Psal. 132. Act. 2. 2. Cor. 8. Notes for div A09339-e128700 a Catech. Rom. p. 424. b Ibid. pag. 419. Tho. 4. dist . 14. q. 5. art . 1. Canis . & pe● exp . c Catech. Rom. p. 447. Lumb . lib. 4. dist . 17. d Mat. 27.3 . e vers . 4● f Catech. Rom. p. 437. g Tho. lib. 4. dist . 2. q. 1. art . 1. h Trid. Concil . sess . 6. c. 8. Rhem. Test. Rom. i Canis . Oper . ca. pa. Rhe. Test. 2. Cor. 13.5 . And. lib. 6. pag. 543. k Heb. 6.5 . Luk. 8.13 . Iam. 2.19 . l Trid. Confess . 6. cap. 9. Andr. lib. 3. pag. 200. a 1. Iob. 3.20 . b Rom. 5.1 . c Heb. 10.22 d mat . 11.28 . e Mat. 9.12 . mat . 15.24 . esa . 44.11 . 1. cor . 11.23 . f Gal. 3.13 . g Canis . Oper . Cat. pag. 491. i Cens. Col. pag. 46. 54. k And. lib. 3. Trid. Co●f . 6. cap. 7. l Trid. Confess . 6. cap. 1. m Gabr. Biel . ● . sen. d. 27 n Andr. l. 3. pag. 292. o Andr. l. 3. pag. 280. p Catech. Rom. in prim . q Trid. confess . cap. 18. r Gen. 6. Eph. 2.1.2 , s Trid. Confess . 6. cap. ● . t Prou. 2● . u Psal. 32. ● . Heb. 6.10 , 1● . Cant. 1.5 . Esa. 64.6 . Rom. 7. 14. ●●● 16. Mat. 10.17 . Cono●● . Trid. sess . 5. a Rom. 7.14 . b Heb. 12. 1. c Ps. 40. 12. Illiricus de fide . Epist. Senar . de morte Diazy . b Act. 2.37 . Ioh. 6.28 . Mar. 10.17 . b Gal. 5. 20. c Exo. 32.5 . Hos 2.16 . d 〈◊〉 . 20. ● . Exod. 32. 1. e Mich. 6.7 . Isa. 58.4,5 . F●● Ac● . ●●● eg●● a Mat. 15. ● b Dec. dist . 69. satis euidenter . c Extraua . Ioh. 22. cum inter . in glossa . d Concil . Later . sess . 4. e Extra de maior . & ●bedientia . f Dist. 34. can . lect . in gloss . dist . ●2 . can . Presbit . a In officio par . beatae Mariae , ad Matut . b Breuiar . refor . in festo Exalt . Cru●is . Deut. 4.15 , 16. Iudg. 2. ●0 . Hos. 2. 12. Eoxd . 32.5 . Esa. 40. 18. 1. Cor. 1● . 28. Ioh. 10.9 . Breuiar . & miss . & refor●● . 2. Thess. 3.1 . Con. M●gunt . c. 36. 37. Matiscon . 2. c. 1.2 . Matisc. con . c. 7.9.8 . Matis . 2. ● . ● . Ier. 17.5 . ●elog . 5. lib. 4.5.9 . Sess. 24. c. 6. Greg. cap. 8. de consang . a●unculus maximus abnepotis . Num. 36.11 . Re● . 7.12 . and 5.10 . Rom. 11.6 . Rhem. Test. vpon Rom. 11.6 . Eph. 2. 8,9 . Rhem. Test. Rem . 2.13 . Rhem. Test. Col. 2.24 . Rom. ● . 1 . Psal. 32.1 . August . de verb. Domi. Ser. 37. Arist. Categ . cap. de qua●t . Rom. 8. 16. Can. Tres sant . de pena● dist . 1. Lumb . lib. 4. dist . 16. Can. de qu●tis . die . poenit . dist . 3. Rom. 5.5 . Heb. 6 . 1● . a Breuiar . 1. & Missa . 1. refet . vbique a Rhe. Test. pag. 523. b Papa Syricius . Decret . epist. Sess. 24. c. 9. c Can. in present . 11. 13. q. ● . Can. legatur 4. q. 1. 1 Con. fatendum . 13. q. 2. 2 C. Beati . 2. q. 7. 3 C. de Capitulis dist . 16. 4 C. nullus dist . 99. 5 C. legimus dist . 93. 6 C. legimus . dist . 93. C. Olim. dist . 95. 7 C. verbum 6. magna . C. Conuertimini de penit . dist . 1. 8 C. quod di●it . dist . 4.1 . 6 C. luminosa . 18. q. 25. Notes for div A09339-e132280 Isa. 1.18 . Act. 1.23 . ●8 . 1. Tim. 1.15 . Ps. 103.11 . 12,13 . Isa. 53.2,3 , 4.5 . Heb. 12 . 6● 9. 10. 1. Pet. ● . 21 . Gen. 42. 21. 1. Cor. 11. 12. Rom. 8.26 . Rom. 5. 8,3 . Rom. 8.28 . Ps. 119.71 . Rom. 5. 8,3 , 4. Rom. 2. 3. Ioh. 16. 1● . Ioh. 3.14 , 15 Iob. 1. 12,13 Ioh. 6.35.54 Mark. 9.23 . 2. Cor. 1. 22. Eph. 1. 14. Rom. 8.18 . Act. 1 3.9 . 1. Thess. 1.3 . Rom. 7.15 . Mat. 26.65 . 72.74,75 . Rom. 13. 14. Isa. 1.8 . Ier. 2.1 . Gen. 12. 14 , 15. Gen. 20. 2,3 . Gen. 42. 25. 1. Ioh. 21. Dan. 9.6 . Rom. 8.28 . Mat. 27.28 . Psal. 77.5 . Psal. 32. 1. 2. Cor. 5.21 . Psal. 73.22 , 23. Rom. 7. 12 , 25. Isa. 57.15 . Iam. 5.16 . Notes for div A09339-e135360 Rom. 8. 1● . Pr●● . 28.14 . Dan. 7.10 . Ier. 17.1 . Deut. 22.31 Iob. 3.14 . Apoc. 22.2 . Notes for div A09339-e135950 a Esa. 50.4 . b Coloss. 1.13 c Lu. 11.24 . d Math. 16. 18. Bradford . a Mar. 9.24 . Psal. 77. ver . 8.9 . 10. b 11. c Psa. 24. ●● d 2. The. 3. ● . Rom. 7.5 . Rom. 7.17 . Rom. 8.1 . 1. Ioh. 3.23 . a Rom. 4. 1● . b Rom. 1●●● Heb. 11. ● . Rom. 1 . 2● The desire of grace , is gra●● 〈◊〉 self● . R●● . ● . ● . c Phil. 1.6 . Psal. 69.4 . Luk. 1.7.13 . Heb. 5.7 . Cant. 2.12 . Esa. 42.2 . a Rom. 5.20 Rom. 8.5 . cum 8.1 . Cant. 2.5 . Rom. 8.5 . a Gen. 12. 12 Mal. 3.17 . b Rom. 8. 2. Ambrose . c Affectu magis quam effectu . Psa. 119.88 . Psal. 119.5 . Psal. 77.2.3 . 3. ● . Cant. 3.1 . Ca. 5.4,5,6 . Rom. 5.5 . Cant. 1. 13. Luk. 22. 31. Act. 24. ●2 . Hooper . Notes for div A09339-e139200 Ioh. 17 . 9,20● Math. 5.45 . Ps. 73.4,5 . Dat legitin●um . 1. lege permissum , sed 〈◊〉 sanctum vsum . Tit. 2. 15. Act. 14. 16. Eph. 2.2 . Psal. 40. 6. Act. 16. 14. Ioh. 6. 45. Esa. 6. 9,10 . 2. Cor. 4. 5. 1. Sam. 2.25 Dat spiritū reprimentē , non renovātem . Privativa gratiae sunt plures quam positiva . Ioh. 10.27 . and 6.37 . Esa. 54. 10. Psal. 119. 8. c 2. Sam. 15. 26. d Esa. 57.1 . e 2. Reg. 22. 20. f Psal. 77. 1 , 2,3 . g Esa. 63. 17 h Cant. 2.4 , 5. i Rom. 7.22 , 23,24 . k Ps. 77.78 . Cuncta Dei opera sunt in medys contrarys . a Iob. 22.3.4 b Iob. 13.24 . c Iob. 16.12 . d Psal. 61.2 . 3,4 . e See the books written of his death . f Mat. 27. 46. g Fox . Act. Mon. 1555 Septemb. 2. Chr. 32. 31.32 . 1. Cor , 1.30 . Ioh. 15.2 . Gal. 2.20 . Iob. 13.26 . Deut. 8.2 . & 13.3 . Ioh. 15.2 . Cant. 5. Psal. 30.6 . 1. Cor. 5.5 . 2. Cor. 12.17 , 8. Act. 9.31 . Ro. 11.20 . Iam. 3.10 . Psa. 119.50 Act. 24. 16. Psal. 26.1,2 Notes for div A09339-e141470 Vers. 1. Vers. 2. Vers. 3. Vers. 4. Vers. 5. Vers. 6. profession without practise , a note of an hypocrite . Vers. 7. Since●itie of life and religion , a note of communion with God. Vers. 8. To professe perfe●●●an●i●●cation in th● life , a n●te of an hypocrite . Vers. 9. Humble confession of sin to God , is a note of remi●●ion of sinne . Vers. 10. Vers. 1. Vers. 2. Vers. 3. An endeuour to keepe the commandements , a signe of fai●h . Vers. 4. Faith without obedience , a note of an hypocrite . Vers. 5. Vers. 6. Vers. 7. Vers. 8. Vers. 9. Profession ioined with ha●re● and malice , a note of an hypocrite . Vers. 10 Loue of our ●rother , a signe of regeneration . Vers. 11. Vers. 12. Vers. 13. Vers. 14. Vers. 15. Vers. 16. Vers. 17. Vers. 18. Vers. 19. Vers. 20. Gods spirit dwelling in the heart , a signe of perseuerance . Vers. 21. Vers. 22. Papists denie Iesus to be Christ : for though in words they magnifie him , yet in their doctrine by necessarie consequent they denie him to be a king , a priest , a prophet . Vers. 23. Vers. 24. Vers. 25. Perseuerance in the knowledge and obedience of the Gospell , a signe of communion with Christ. Vers. 26. Vers. 27. Vers. 28. Vers. 29. Vers. 1. Vers. 2. Vers. 3. A desire , and an endeauour to vse good meanes to clense ourselues of our corruptions and priuie sinnes , is a marke of adoption . Vers. 4. Vers. 5. Vers. 6. Vers. 7. Vers. 8. Vers. 9. Loosenes of life or the practi●e of sinne , a note of the ●hild of the deuil for the present time . Vers. 10. Vers. 11. Vers. 12. Vers. 13. Vers. 14. To loue a Christian ●ecause he is a Christian or godly man , is a note of Gods child . Vers. 15. Vers. 16. Vers. 17. Compassion stirring in the heart a note of loue . Vers. 18. Works of mercy , signes of loue . Vers. 19. Sincere loue , ● note of s●ncere profe●sion . Vers. 20. vers . 20. Boldnes in praies a signe of a pacified conscience . vers . 21. vers . 22. vers . 23. vers . 24. The operation of Gods spirit in sanctifying vs , a signe of communion with God. Vers. 1. v. 2. v. 3. v. 4. v. 5. v. 6. v. 7. v. 8. Vers. 9. vers . 10. vers . 11. vers . 12. vers . 13. vers . 14. vers . 15. A sincere confession or the Gospel , a note of cōmunion with Christ. vers . 16. vers . 17. To ●e like God in holines of life , is a ●igne of his lo●e to vs particularly . vers . 18. vers . 19. Our loue of God , a signe that he loueth vs particularly . vers . 20. vers . 21. Vers. 1. v. 2. An endeuour to obey the commādements , a ●igne of loue of our brother . v. 3. v. 4. v. 5. v. 6. Proofes inuincible that Iesus of Nazareth the son of Marie was the sonne of God against the Iewes . v. 7. v. 8. vers . 9. vers . 10. vers . 11. vers . 12. vers . 13. vers . 14. vers . 15. A signe of our praiers granted vs , if God doe but heare them . vers . 16. vers . 17. vers . 18. vers . 19. vers . 20. vers . 21. Vers. 1. Vers. 2. Sinceritie of life , in righteousnes●e and holinesse , a note of gods child . Vers. 3. Seuen notes of an vpright man. Vers. 4. Vers. 5. Vers. 6. Notes for div A09339-e151480 1. Cor. 2. 10. Mat. 11.27 ● . Cor. 2.16 . Ro. 12. 34. The elect by the testimony of the holy Ghost are m●de sure of ●heir election . Ioh. 16. 13. 1. Cor. 2.10 . Ioh. 16.13 . Rom. 8. 15. Gal. 4.6 . Rom. 8.9 . Vers. 2. The elect out of the word of God their conscience making the assumption , at length they may be certainly perswaded of their predestination . a That whereby a man applies the generall promi●e to him●elfe . Deut. 27.26 They which doe truly beleeue , know that they beleeue . 2. Cor. 15. 65. Ier. 32.40 . Luk. 22. 32. Vers. 3 . ●y the effects of prede●tination a man may gather his predestinatiō . Heb. 11.10 . The effects of predestination which are in vs , are like se●l●s imp●inting the im●ge of Gods ●lecti●n in vs. Ioh. 10. 14. Gal. 4.9 . 1. Ioh. 4. 10. 1. Ioh. 4.7 . Rom. 5.51 . Eph. 1.4 . Rom. 8. 3● . 2. Ti. 2.19 . Apoc. 2.3 . Ioh. 6.27 . 2. Cor. 1.21 . Eph. 1.13 . & 4.30 . The chief effects of prede●●ination by which the elect are discerned frō the reprobate . 2. Cor. 13.5 . Rom. 8. 30. The weaknes of our faith as touching our eternal elec●ion , by what staies it may bee held vp . Ioh. 16. 13. Eph. 1.5 . Howe a man may knowe whether the testimonie which is giuen of the spirit , be of the spirit or no● . Whereby a man may know whether his f●ith be true faith or not . The end of our predestination . The meanes to which we are predestinate , how many they be , and which . Eph. 2.20 . The first benefit of God , predes●●nat●ng vs is Christ. Eph. 1.4 . &c Gal. 4●6 . 2. Tim. 1.9 . Rom. 8. 30. Ioh. 8.47 . Rom. 1.7 . 1. Cor. ● . ●● Tit. 1.1 . Heb. 11.6 . 1. Cor. 7.25 . Rom. 8. ●0 . Eph. 1.4 . Eph. 1.4,5 . Ioh. 3.6 . Rom. 8.1 . and 5. Psal. 45. 8. Psal. 119. 113. & 40. 5. & 101.3 . & 26.5 . Rom. 7.22 . 1. Ioh. 3.7 . Eph. 2.10 . Eph. 1.4 . 1. Ti. 1. 19. Tit. 1.15 . 2. Pet. 1.10 . Rom. 8.20 . Gal. 4.6 . Psal. 50.15 . Rom. 7.27 . Phil. 1. 23. 10. 2. Tim. 4●1● . Apoc. 22. 17,20 . Mat. 6.10 . Ps. 50.15 . Rom. 3.5 . and 8.28 . Rom. 8. 31. Mat. 24.24 . Ier. 23.40 . The vse of this doctrine . 1. Cor. 7.25 . Eph. 1.4 . & 2. Tit. ● . 11 . Ioh. 3.36 . Notes for div A09339-e153690 Luk. 16. 14. Notes for div A09339-e153830 Mat. 15.19 . Act. 19. 15. 2. king . 4.24 . vers . 35. Isa. 19.18 . Rom. 15.6 . Psal. 141.3 . Psal. 51. 17. Eph. 6.19 . Prou. 16. 1. Exod. 20.7 . 3. Ioh. 12. 1. Cor. 1. 11. Gen. 37.2 . 2. King. 6.8 . 2. Cor. 13. 1. Cor. 4.5 . Aug. lib. 10. confess . 23. Prou. 27.2 . 2. Cor. 11. 21. Iam. 1.19 . Prou. 18.13 . a Chrys. hom . 22. ad pop . Antioch . Lib. de nat . & grat . Mat. 12.36 . Coloss. 4.6 . Eph. 4.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 5.3 . Psal. 16. 4. Iob. 1.5 . 1. Kin. 21. 10. 1,2,3,4,5 , 6,7,8,9 . Act. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 6 : 23. Pro. 19.11 . Prou. 1.7 . Eccl. 12. 13. Psal. 14.1 . and 38.5 . Gen. 34.7 . Act. 10 . 3● Gen. 39.9 . 2. Sa. 16 . 1● . Pro. 10.31 . Luk. 23. 14. Psal. 16.2 . Pro. 12.22 . Prou. 17.7 . Mat. 10.32 . 1. king . 5.25 . a Iam. 3. 12. Pro. 2. 22. c Rom. 3. 8. c Ioh. 8.44 . d 1. Cor. 13.6 Deut. 28.58 Leuit. 21.11 vaykkobh . Ex. 30. 31. a Ioh. 19.8 . Mat. 5. 39. Parac . lib. de Tartaro . Mat. 27.25 . Lonicerus theat . hist. prec . ept . 4. Idem . 1. Cor. 12.13 Act. 11.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic . Ro. 11.4 . 1. Pet. 3.6 . Mar. 10.18 . 2. Cor. 12.2 . Ioh. 19.26 . Luk. 4.6 . 1. Tim. 1.13 , 15. 1. Cor. 25.9 . Tit. 3.2 , ● . Iud. 6.12 . Ruth 2.4 . mat . 10. 11. 12,13 . Arist. de hist. animal . l. 1. cap. 10. & probl . sect . 33. Plin. l. 28. cap. 2. Pro. 15. 23. 1. Sam. 24. 7,8 . Iudg. 8.3 . Rom. 12. 14. 1. Pet. 3.4 . 2. King. 18. 36. 1. Sam. 1. 15 Gen. 40. 15. Dan. 6.22 . Ioh. 8.48,49 Act. 23. 1. Psal. 26. Psal. 37. 32,33 . Gal. 6.1 . Gen. 13.8.9 . 2. Sam. 12. 1. Tim. 5. 1. 1. Cor. 4.6 . Gal. 6.1 . 1. Kin. 5. 13. Psal. 141.5 . Pro. 17. 10. Prou. 27.5 . Mat. 7.1 . Iob. 1.9 . 11. 1. Sam. 22.9 Mat. 11.19 . Act. 12.22 Pro. 27. 14. Psal. 54.11 . Mat. 24.16 . Eccl. 3.4 . Psa. 126.1,2 Eccl. 2.2 . Luk. 6.25 . Amos 6.6 . 2. Tim. 3. Heb. 11. Iudg. 14. 12. Luk. 11. 37. & 14.1 . & 22.15 . Apol. c. 39. Hom. 2. in 2. Thess. 2. cap. August . epist. 109. Prou. 23.8 . Act. 2.46 . Eph. 4.25 . 1. Kin. 18.27 2. Kin. 2. 23. Isai. 14. 11. Luk. 19. Ioh. 11. Heb. 5.7 . Iam. 1.15 . 1. Chr. 13.2 . 2. Cor. 1.17 . 23. Psal. 5. 4. Prou. 22. Rom. 1.30 . Gen. 9. Mat. 26.60 . 61. Ier. 37.13 . vpon Psal. 15. 3. Confess . li. 9. Ierem. 40. Gal. 3. Math. 3. Math. 5. Gen. 31. 53. Prou. 17.25 . Offic. lib. 1. Act. 20.7 . Aug. lib. ad Conser . 1. Sam. 16. 1,2,3 . Iere. 38. 24 , 25,26 . Iob. 36. 37. Leut. 10. 3. Act. 11.18 Psal. 41.1 . Prou. 17.4 . Prou. 19.11 . Mat. 7.6 . Mat. 27.14 . Act. 24. 10. Eccl. 32.8 . Iob. 32.6 . Eccl. 7.5.11 . Tit. 2.9 . Iam. 1.26 . Psal. 140.3 . Isa. 6.6 . Mat. 3.11 . Iam. 3.6 . Chrys. hom . 79. in Mat. Iam. 3. 7 , 8. Hist. Tripar . l. 8. c. 1. Gods iudgement for the abuse of the tongue . Euseb. l. 6. c. 8. Fox Act. Mon. A●t . Mon. Foxe . Idem . Idem . ●eter Stubbes booke printed 158● . Notes for div A09339-e160800 Iob 36.17 . a Melanct. locis com . b Calv. Inst. lib. 3. cap. 3. par . 9. vers . 1. vers . 2. vers . 4. vers . 5. Exo. 14.13 . N●m . 2● . 11,12 . Iob. 1.21 . and ● . 1 . Psal. 6. 1. & Notes for div A09339-e161490 Ier. 31.19 . 2. Cor. 7.10 . Isa. 59.2 . Eph. 4.18 . Act. 16.20 . Isa. 61.3 . Eze. 47.12 . Math. 3.10 . Notes for div A09339-e161840 2. Tim. 2. 25 Ier. 31.18 . Rom. 1.18 . ● . Cor. 3.7 . Luk. 9.6 . cum Mat. 6. 12. Luk. 24.4.7 . Vrgendo non alliciendo . Gen. 42.21 . Ose. 5.15 . Lam. 3. 20. 2. Chr. 33. 12. Psal. 119.71 . Notes for div A09339-e162170 Rom. 8.15 . Act. 2 . 3● . Notes for div A09339-e162510 Acti agimus 2. Cor. 9.27 . Gal. 5.24 . Col. 3.5 . 2. Tim. 2.21 . 1. Ioh. 3.3 . cap. 5.18 . Act. 11. 23 Iosh. 24. 15. Psal. 119.57 vers . 106. Psal. 27.8 . Ps. 119.112 . Act. 24. 16. Psal. 119. 6. vers . 30. 31. 35. Notes for div A09339-e163080 Lam. 3. 39. 40. Psa. 119. 59 Ioel 2. 13. Eph. 4.23 . Act. 8.22 . Iob. 9.2 . Psal. 19.12 . 1. Chr. 21.8 . Ezra 9.6 . Dan. 9.1 . Iob. 39.36 . and 42.6 . Luk. 18. 13. Math. 5. Iam. 5.17 . Ose. 14.2 . Dan. 9.18 , 19. Psal. 53. ● . Ps. 119. 40. and 143. 10. Notes for div A09339-e166240 Psa. 28.20 . Dans. 5.6 . 2. Cor. 4.4 . Gen. 4,7 . Iob 13. Psal. 25. Eze. 16 . 4● . Ier. 22.21 . Prou. 1. 31. Rom. 9. 22. Heb. 1● . 31. Deu. 32 . 34● Ezec. 7.6 . Nah. 1.4 , 5,6 . Psal. 9.7 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 6. 23. 1. Cor. 15. 55,56 . Notes for div A09339-e166850 2. Cor. 5.19 . Isa. 1. 16 , 18 Isa. 55. 6 , 8. Ezech. 18. Amos 5. 4. Ier. 26.3 . 1. cor . 11.31 . 2. Sam. 12. 14. Mich. 7.9 . 1. Sam. 12. 12. 2. Chr. 33. 12. Luk. 18. 13. Luk. 23. 42 , 43. Mat. 9.12 . Mat. 21.31 . Notes for div A09339-e167400 Heb. 3.7,13 . Luk. 12. 40. Rom. 2.5 . Notes for div A09339-e167530 2. Chr. 33. 2. Pet. 1.21 . Luk. 22.32 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 6.6 . Heb. 10.29 . b vers . 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 5.14 . Luk. 11.26 . Act. 10.43 . Luk. 17.4 . Psal. 130.7 . Isa. 51.7 . Luk. 19.8 . 2. Cor. 8. 12. Eccl. 9.2 . Notes for div A09339-e168290 1. Sam. 15. 24.30 . 1. King. 21. 27.29 . Exod. 8.8 . Exod. 9. 27. Exo. 10.16 . Exod. 8. 15. Math. 27.3 . Notes for div A09339-e168640 Eph. 2.1 . Psal. 32.3 . 2. Sa. 12.12 . 1. Ioh. 1.7 . & 2. 1. Notes for div A09339-e168820 1. Cor. 3.1 . Eph. 4.13 . Rom. 8.23 . Iam. 1.14 . Rom. 7. 14. Rom. 7.23 . Psal. 16.8 . Isa. 30.22 . 1. Ioh. 3.9 . 1. Cor. 13. Psal. 73. 13. a In gradibus remissis non in summis . Eph. 4.19 . Zach. 7.11 . Isa. 65.17 . 1. Ioh. 5.19 . Rom. 8.1 . 2. Cor. 12.7 . 2. Cor. 1.9 . Rom. 8.5 . 1. Ioh. 3.9 . Rom. 7. 1● . 2. king . 23. 25. Notes for div A09339-e170580 Luk. 1.31 . Notes for div A09339-e170690 Ezec. 33. 11. Vers. 10. Isa. 4● . 6 . Ose. 13.9 . 1. Tim. 5. 6. Eph. 2.1 . Psal. 6.4 . Esa. 38.10 . Psal. 23.4 . 1. King. 8.25 . Apoc. 14.13 . 2. Cor. 12.7 . Rom. 7. 14 , 24. Psal. 119.136 Psal. 120.5 . 1. king . 19.4 . Esa. 57. 1. 2. King. 22. 20. 1. cor . 11.23 . Phil. 1. 1. king . 10.8 . Isa. 52.2 . Gen. 18. 27. Esa. 28. Luk. 11.17 . In epist. Psal. 39.4 . Psal. 90 . 1● . Eph. 4.21 , 22. Reu. 20.6 . Col. 1.13 . Ioh. 17. Phil. 2. Rom. 4. Rom. 8. 14. Ioh. 5.24 . Mat. 7.21 . 1 Cor. 15. 31. Mors post crucem minor est . Eccl. 9.10 . Eccl. 9.10 . Gal. 6.10 . 2. Sam. 1● . 12. Luk. 22.19 . 1. Cor. 11.20 . a fraudari viatico . Eus. l. 6. c. 36. Basil. epist. ad Caes. Tertul. l. 2. ad vxorum . Hieron . in Apol. pro lib. in Iob. C●n● . Carth. 3. can . 6. Iam. 5.16 . Lam. 3.36 . Ioh. 9.2 . Mat. 9.2 . Ioh. 5.14 . Lam. 3.40 . Psal. 32.5 . 2. Chr. 33. 12,13 . Mar. 2. Iam. 5.14 . Tertul. de corona milit . c. 11. & de Idol . c. 11. Heb. 3.13 . 1. Thes. 5. ●● 14. Iam. 5.16 . 2. King. 4. 32. Act. 20. 10. Ioh. 11. 41. 1. Sam. 2. 6. Act. 4.28 . Psal. 139. 15 , 16. Psal. 56. 8. Psal. 35. 10. Gen. 4● . Psal. 116.13 Apoc. 14.13 . 2. Cor. 5.1 . Esa. 43. 3. Rom. 5. 3,5 . 2. Cor. 1.5 . Cant. 2.6 . Psal. 93. Ro. 14.7,8 . 2. king . 20.7 . Gal. l. 2. de art . curat . cap. 7. Luk. 10. 34. Valles . de sacra philos . c. 88. Esa. 1.6 . Arist. de hist. animal . l. 7. cap. 1. Forrest . de vrin . indicys lib. 3. Lang. l. 2. ep . 41. Lang. l. 1. ep . 25. See Ganivettus called Amicus medic . Gal. l. 6. & 10. de simp. medic . Leu. 20.6 . 1. King. 1.6 . ● . Chr. 16. 26. 1. Tim. 4. 3. a Intercu●aneus car●ifex . 2. Cor. 1.9 . Deut. 31. 1. Ios. 23. 1. King. 2. 1,2,3 , &c. 2. Pet. 1. 15. Act. 20. 28. 2. Th. 2.2 . Esa. 38.1 . Gen. 17. and 25. and 49. Gen. 15.4 . Num. 27. 8. 11. Rom. 8.17 . 1. Tim. 5.8 . Plato de Rep. l. 2. Arist. pol. l. 5. c. 8. Heb. 9.15 . Gen. 18. 19. 1. King. 2. read all . 1. Sam. 30. 6 Psal. 119. 49,50 . Psal. 73.26 . Ioh. 3.14 . Heb. 11. 22. Iob. 2.9 . a ●ost thou cont●●●e ●et i● thine ●prigh●es . v. 9. Psal. 10.17 . & 145. 19. Gen. 49. vers . 10. vers . 18. 2. Sam. 23. 2. Chr. 24. 22. Luk. 23.24 . vers . 43. Ioh. 19.26 , 27. Mat. 27.46 . Ioh. 19.20 . vers . 30. Luk. 23.48 . Act. 9. 56. 59,60 . Euseb. l. 3. cap. 30. Paulinus in vita eius . Possid . in vita Aug. c. 8. Oswold . Mycon . Gen. 50. 24 , 25. Psa. 116.7,8 Ro. 14.7,8 . Luk. 23. Act. 7. Psal. 31.5 . Psal. 31.5 . Heb. 11.5 . a Num. 16. 32. Psa. 1●6 . 17. Il●yric . de fide . Foxe bocke of Acts and Mon. Sl●id . lib. 23. Luk. 12. ●●am . 17. 23. Isa. 38. 18. Ph●l . 1. 24 , 25. Notes for div A09339-e176500 Lib. de obita Knoxi . Notes for div A09339-e176870 Esa. 53. 1●● Ioh. 17.2 . 1. Cor. 2.2 . Gal. 6.14 . Phil. 3.5 . Iudg. 15.19 . 2. King. 4. 34. 2. King. 13. 21. Coloss. 13. Eph. 1.4 . Eph. 1.7 . cap. 1.9 . Consider Coloss. 3. 11. and 2.10 . b Caluin on Gal. 6.2 . Ezra 9. Notes for div A09339-e179510 a Vnderstanding hath no parts properly but by anologie in respect of di●ers obiects and ac●ions . b Th. Aquin. part . 1. q. 79. art . 13. Dominic . Bannes on this place , Antoninus , &c. §1 . Of the testimonie of con●ci●●ce . Conscientia i. scientia cū alia scientia . §2 . Of consciences iudgement . §3 . Of the Binding of the conscience . §4 . Of the moral law binding . a The morall law i. vnchangeable in respect of that eternall iustice which it prescribeth , yet it is changeable as it is applied to some particular actions and cases , and in that respect it admits a dispensation , and no otherwise . b 1. Com. c 5. Com. §5 . Of Iudicialls binding . a Iuris particularis . b Iuris communis . a Eurip. in Hecuba . Theodos. & Arcad l. 3. c. de Epis● . audien . Gen. ●4 . 28. Ier. 29. 23. Inst. ss . Item lex Iulian. publ . iudic . ●● . Of the ceremoniall l●w bin●ing . August . epist . 19. ad Hier. ‖ 7. Of the gospel binding . Psal. 147.8 . Ioh. 15.20 . Aug. tract . 89. in Ioh. a Tho. 22. q. 10. art . 1. a 1. Ioh. 3.8 . Lumb . lib. 3. dist . 23. §8 . Of humane lawes binding . a Imperia . b princely commandements . Ier. 26.11 , 15. Lib. de vita Spirit . sect . 4 〈…〉 a 〈…〉 18 b 〈◊〉 Ioh. 1. Cor. 8.9 Apol. c. 9. l. de pudicitia . Contra. Cels. lib. 8. Epist. 154. ad Publicolam . Eus. l. 5.26 . Sozom. l. 7. cap. 19. Hier. epist 118. ad Luc. Serm. de Temp. 62. Epist . ● 6● Chrys. on Math. hom . 47. Hieron . ad Marcel . de ●ror , Mo● Sess. 24. can . 3. a Facere aliquid praeter legem , non contratamē . §9 . Of an oath binding . a Thus saith August . epist. 154. ad Publicolam . & Lumb . sent . l. 3. dist . 93. Tho. 2.2 . q. 89. a P. Mart. class . 2. loc . 13. n. 21. Melanct. in E●h . quaest . de iuram . b Calv. vpon Psal. 15. a Qui sui iuris n● est obligare se non potest . b Bellar. lib. 2. de Mon. cap. 36. Conci . Gang. cap. 16. Serm. 30. de verbis Apost § 10. Of a vowe binding . a the darknesse of Egypt . Well inso●●ed . a Erronious cons●ience bin . ●eth so far forth , that if a m●n iudge a thing to be euill , though falsely , and yet afterward doe it , he hath sinned & dishonoured God as ma●h as in him lieth . a In respect of that excellent ●●l ●●e in which man was created . §1 . Of Christian libertie . a Tripudiū est circulus cuius centrū Diabolus . a Pag. 571. §2 . Of certentie of saluation . Bernard . epist . 107. a marke it well . Aug. tract . 50. on Ioh. Aug. de verbis dom . ser. 7. Ambr. on 1. Cor. 1. Hesich . on Levit. Bernard . ser. 1. de Annunc . Mariae . a Thus Hierome vnderstands the chapter . Bern. serm . de octau . passae . Hierome on this place . a Aug. lib. de Trin. 13. c. 1. b Epist. 112. c Lib. 8. de Trin. c. 8. a Read Bernard . serm . de Annunc . a Marke it well . a Reason . §3 . Of the duties of regenerate conscience . Ex. 23.29 . §4 . Of euill conscience . Luk. 5.8 . Dead conscience . Conscience be●ummed . ●eared consci●●ce . Stirring conscience . a Moraliter bona sed in non renatis mala . b Splendida peccata . §1 . Mans first dutie to get good conscience . Good conscience a fruit of faith . §2 Mens second dutie to ke●pe g●●● 〈◊〉 . a Consc. bonae non stat cum proposito peccandi . Notes for div A09339-e188850 Epist. 17. Eusto . & Paulae ad Marcel . Ser. in Cant. 33. Epist. 125. C. in nomine dist . 23. referente I●ello 2. Thess. 2. de grat . & l. arbitr . 1. a Posse velle , & actu velle recipere . a August . de corrept . & grat . c. 12. b Epist. 105. c Fulg. lib. Praed . d Bernard . l. de libro arbitrio . Notes for div A09339-e190200 a Aug. contr . ●ul . l. 5. c. 3. a ad Valer. I. 1. c. 24. b Lib. 2. cont . Iul. c Tract . 24. in Ioh. c quoad imputationem . d quoa● existentiam . Notes for div A09339-e190880 Bellar. l. 3. p. 1. 129. cl . Gal. 3.14 . Mar. 11.24 . 1. Ioh. 5. 14. Ioh. 6.63 . a de verbis Dei. ser. 28. b Tract . 5. in epist. Ioh. Notes for div A09339-e192210 a Bellarm. de iustif . lib. 2. cap. 7. a Iren. lib. 5. cap. 17. Chrysost. homil . ad Neoph . a namely for himselfe . b As any one starre partakes in the whole light of the ●un with the rest of the starres , so far forth as the saide : light makes it to shine . a we haue & posse & velle , he had no more but posse si vellet , and he wanted velle quod posset . August . de corrept . & gra . cap. 11. a de verb. dei serm . 7. b S●rm . 1. d● Annunc . c Serm. de Natal . a Particula non causalissed illatiua vel rationalis . a de verbis dom● ser. 4● . b supra Can. serm . 22. Lib. d● grat . & lib. ●rbit . Notes for div A09339-e194580 a De interpellatione David . 4. vel . ps . 72. Notes for div A09339-e195250 Super. lib. 3. dist . 19. concl . 5. Heb. 7.24 . a Serm. 37. de ve●bis Apost . Luc. 22. Petri negat . De bono mor. Notes for div A09339-e196110 a de resur . rect . carnis . Aug. de doct . Christ. l. 1. & 2. Notes for div A09339-e196900 a adminicula cultus divini . Zozom . l. 1. cap. 13. a Epiph. bar . 78. August . de mon. Eccl. l. 2. c. 31. & de opere Monach . c. 17. Notes for div A09339-e197570 a So saith Romane Cate●h . o●● . Command . a de Idol . c. 3. b Etym. l. 8. c in Isa. 37. d contr . Ce●s . lib. 7. e Epist. ad Iob. Hierus . a Summ. part . 3. quest . 25. art . 3. ad Simpli● . lib. 2. q. 3. Notes for div A09339-e198500 Tract . 1. in Ioh. Li. 9. in Ioh. c. 21. Contr. Eutich . l. 1. & 4 Lib. 2. ad Thrasi mundum . cap. de categor . quant . De Symb. ad Catech. l. 1. c. 1. Dialog . 1. immutab . same dialog . Lib. de duab . nat . Christ. Li. 4. dist . 11. a Hesych . lib. 2. c. 8. in Leuiticum . Theodoret. dialog . 2. Euang. l. 4. Niceph. l. 17 c. 25. Am●la . 2. l. de off . eccles . c. 12. & 15. Li. de expos . Liturg. c. 26. Ioh. de Combis comp . Theolog. lib. 6. cap. 14. Serm. de Ascens . 1. Serm. 14. fer . pascae . Notes for div A09339-e199390 Concil . Matiscon . 2. c. 4. Epist. 122. Lib. 2. quaest . vet . & Nou. Test. Ad Rom. Lib. 2. de Virg. Ad Damas. Tolet. Concil . 12. c. 5. Milevet . cap. 12. Concil . Tol. 4. c. 12. &c. Iacob . de cōsecr . dip . 1. Lib. de corpor . & sang . dom . cap. 9. Deut. 16.2 . Dialog . cum Triph. Ad Scapulam . Lib. 4. c. 35. Notes for div A09339-e200350 Epist. 86. Contra Psychicos . Hist. l. 5 . c. 17. Mola . tract . 3. c. 11. a Navar. c. 21. Num. 27. Iud. 20.26 . 2. Sam. 1.12 . Act. 10.6 . 1. Tim. 4. Trip. hist. ● . 9. cap. 38. Hist. trip . l. 1. c. 10. Tract . 3. c. 11. conc . 8. Mark. 7.6 . Mat. 12.41 . Notes for div A09339-e200940 Phil. 3.13 . & 15. Chr. 15.17 . & 16.12 . Notes for div A09339-e201550 chap. 11. Prolog . in Ioh. Reu. 6.9 . de vera relig . c. 53. heres . 79. Notes for div A09339-e202260 Lib. 3. contr . Parmen . c. 3 . Tract . in Ioh. 22. De perfectu Evang. chap. 8.4 . Lib. 4. dist . 4.5 . p. 6 . on the second Command . q. 149. supe● Exod. Notes for div A09339-e202930 Epitom . phil . moral . de grad . delict . Iust. lib. 3. c. 2.9.5 . a Mol. tract . 3. c. 27. conclus . 15. b Bonnav . & Durand . c Bannes 2. q. 2. art . 7. ascribes this opinion to Gul. Pa●isiensis , and to Altisiodoransis . Rhem. Test. on 1. Cor. 14. Mol. tract . 5. c. 30. conclus . 12. Contra affer . Luc. art . 8. Notes for div A09339-e203300 in Levit. l. 9. apud Cyril . de Act. Foelic . c. 21. Homil. 50. tom . 10. Enchir. cap. 115. de verbis Apost . ser. 31. Lib. 3. in Es. ad pop . Antioch . hom . 22. Notes for div A09339-e203760 in Mar. 16. in Psal. 38. De consider . ad Euge. l. 2. De simplicit . Praelat . ●● Registro l. 6. c. 118. Lib. 7. c. 30. ad . Eugen. l. 3. C. de capitulis . dist . 10. a Alen booke of priesthood . Notes for div A09339-e204400 Bellar. de Sacr. l. 2. c. ●1 . a Aug. l. 19. contr . Faust. cap. 16. Serm. ad infant . ad altar de Sacr. cap. 3. 1. Cor. 7.3 . Lib. de Spir sanct . c. 15. in Esa. 14. Tract . 6. in epist. Ioh. Notes for div A09339-e204910 a Bellar. l. 5. c. 7. de iustifi . De duplic●● Martyr , Lib. de causiss cur Euang. p. 436. a Supposed to be questions of An●elme . Notes for div A09339-e205340 a appretiativè non intēsivè . b q. 2. de poenit . art . 2. & quodlib . 5. art . 3. cap. de Sactpoenit . Beatus Rhemanus on Tertul. lib. de poenis . Confess . lib. 10. c. 3. De dei nat . ●o● . 5. to . 5. Hom. 2. in psal . 50. a Deut. 13.5 Reu. 12. 17. ● . Thess. 2.4 . Eph. 2.12 . Ioh. 5.46 . Psal. 96.3 . 1. Ioh. 2.23 . a Bellar. l. 1. de sanct . c. 16 Missali & Breuiario refor . Greg. c. 9. de consang . 1 Iohn Anne Nicholas 2 Thomas 3 Lewes 4 Roger 5 Anthonie 6 Iames. Molo . tract . 2. c. 6. con . 1. prop. 5. idem catera . Deut. 15. Greg. de Val. tom . 3. dis . 1. q. 13. & Caietan . Notes for div A09339-e207070 Ruff. in Symb. Ser. 131. de Temp. Rhem. Test. on Rom. 10. 14. Euseb. Emiss . hom . 2. de Symb. Cypr. de dup . Martyr . Epist. 70. Tract . 31. in Ioh. a totalitate essentiae , non totalitate quantitatis . Lib. 4. ad Thras. Cyril . lib. 9. in Ioh. Symb. ad Catech. l. 4. c. 7. & l. 2. c. 10. Serm. 115. de Temp. de doctr . Chri. l. 1. cap. 18. Serm. 123. de Temp. Ruffin in Symb. August . de Symb. l. 1. c. 6. ad Catecbu . & Enchir . c. 44. Mol. tract . c. 27. conc . 4. Notes for div A09339-e208960 Rom. 1.10 . Act. 14. 17 1. Cor. 8.4 . Gen. 1.1 . Heb. 11.3 . Prou. 15.3 . Mat. 10.10 . Mat. 3.16 vers . 17. 1. Ioh. 5.7 . Rom. 3. 10. 1. Th. 5. ●● . Eph. 4 . 1● . vers . 18. Gen. 6.5 . Rom. 5.12 . Eph. 2.2 . Heb. 2.14 . 2. Cor. 4.4 . Gal. 3.10 . Rom. 5.18 . Ioh. 1.14 . Heb. 2.16 . Esa. 53.5 . Rom. 5.19 . 2. Cor. 5.21 . Heb. 7.25 . Act. 4.12 . 1. Ioh. 2.2 . Esa. 51.15 . Psal. 51.17 . Mark. 5.36 . Num. 21.19 . Ioh. 3.14 . verse 15. Ioh. 1.12 . Ioh. 6.35 . Rom. 4.3 . verse 6. verse 7. Act. 15.19 . 1. Cor. 1.30 . Ro. 10. ●4 . Prou. 29.18 . Hos. 4.8 . Rom. 4. 11. 1. Cor. 10.1 . Rom. 10.13 . Ioh. 5.28 . vers . 29. Eccl. 12.14 . Mat. 12.36 . 2. Pet. 2. 7. Ezec. 9.4 . Mat. 25.34 . vers . 41. Notes for div A09339-e211070 a Ioh. 4.24 . b Rom. 1.20 Act. 14. 17. c Rom. 2.15 . Gen. 38. 10. & 13.14 . d 1. Cor. 8.6 . e Deu. 4. 16 f Iob. 12.13 . g Esai 6.3 . Exo. 20.5,6 . h Esa. 41.4 . i Ps. 139. all . k Iob 9.4 . Deut. 10.17 . l Ier. 10.12 . Psal. 33. 6. m Math. 10. 30. Pro. 16.33 n Leu. 26.26 . Mat. 4.4 . o 1. Ioh. 5. 7. Mat. 3.12 . p Ioh. 15. 36 a Eph. 2.1 . 1. Tim. 5.5 . b 1. Ioh. 3. 4. Rom. 7.7 . Gal. 3. ●0 . c Col. 3.9 . Psal. 15.5 . d Rom. 3.10 e Gen. 6.5 . 1. Th. 5. 23. f 1. Cor. 2. 14 Rom. 8.5 . g Tit. 1. 15. Eph. 4.18 . Esa. 57. 20. h Phil. 2. 13. Iob. 15.16 . i Gal. 5. 24. k Rom. 6. 19. l Gen. 6.5 . m Ioh. 15. 2. Act. 5.3 . 1. Chr. 21.1 . n Rom. 5.12 . 26.19 . Gen. 3. o Gal. 3. 10. p Deut. 28. 21.22 . 27. 65.66.67 . a Heb. 2. 14. Eph. 2.2 . 2. Cor. 4.4 . Luk. 11.21 . a Ioh. 8. 44. 1. Ioh. 3.8 . b Rom. 5. 12 c Gal. 3. 10. Rom. 3. 10. d Mat. 1.2 . e Heb. 1. 16. Ioh. 1.14 . f Heb. 5●7 . Mat. 13.18 . g Mat. 1.18 . h 1. Tim. 2.5 . i Psal. 45.7 . Luk. 4.18 . Deut. 18. 15.18 . Luk. 1.33 . Ps. 100. all . k Mat. 20. 18. Heb. 7. 25. 26. l Esa. 53.10 . n Apoc. 8. 3. Heb. 3.10 . o Heb. 5.5.6 . p Heb. 9.28 . q Esa. 55.5 . Ioh. 12.2 . Reu. 19. 15. Luk. 22.44 . a Heb. 9.26 . b Act. 20.28 ● . Cor. 5.16 . c 1. Cor. 1.30 Rom. 2. 19. 2. Cor. 5.21 . d Rom. 5.18 Rom. 4.8 . e Ro. 8. 34. ● . Pet. 2.5 . f Ioh. 6. 45. Mat. 3. 17. g Esay . 9. 7. h Act. 10. 30. Eph. 4.8 . Act. 2.9 . i Esay . 9. 7. & 30.21 . k Mat. 20. 16. Ioh. 1.11 . 1. Ioh. 2.2 . l Ioh. 1. 12. & 6.3.5 . Gal. 3.27 . Col. 2. 12. m 1. Cor. 1. 12. Rom. 8. 16. n Eze. 1. 1● . Hos. 6. 12. o Ro. 3.20 . & 7.7.8 . a Com. I. b II. c III. d IV. e V. f VI. g VII . h VIII . i IX . k X. l Act. 2.37 . 38. Ca●t . 5.4 . m 1. Tim. 1. 15. Luk. 15.21 . Ezra . 9.6.7 . n Gal. 3. o Esa. 55. 1. Ioh. 7.13 . Luk. 1. 53. p Reu. 21. 16. q Heb. 4. 16. r Luk. ●5 . 18 , 19. Mat. 15. 22,23 . Act. 8.22 . 2. Cor. 12.1 . s Mat. 7. 7. Esa. 65.24 . Iob 33.26 . t Rom. 1.17 . Luk. 17.5 . u Esa. 42.2 . Mat. 17. 20 Luk. 17.5 . x Ro. 8.23 , 24. Gal. 4.6 . Mat. 5. 6. y Rom. 8.9 . Eph. 3.17 . a Rom. 8. 38,39 . Cant. 8.6,7 . b 2. Tim. 4. 7,8 . Psal. 23.6 . with 1,2,3 , 4 , verse . c Ro. 4.20 , 21. d 1. Cor. 1. 30. Act. 15.9 . Rom. 4.3 . e Ro. 8.35 . f Col. 1.22 . 1. Pet. 2. 25. 1. Ioh. 1. 17. g 2. Cor. 5. 27. h Rom. 4.17 . Apoc. 21.27 k Psa. 143.2 . Esa. 64.6 . Iob 9.3 . l Rom. 1. 3. 1. Ioh. 3.9 . n Rom. 6. 4. 1. Pet. 4. 1 , ● o Ro. 6.5 , 6. Phil. 3. 10. p 1. Thess. 5. 23. q Ro. 8.23 . 2. Cor. 5.2,3 r Psal. 1.19 . 113. & 40. 9. & 101. 3. Rom. 7.22 . s Psal. 119. 57. ●12 . t Rom. 5. 3. 2. Cor. 1.5 . u 2. Cor. 7. 8,9 . Mat. 26.72 . x 1. Pet. 2. 19. y 2. Cor. 7. 11. z 2. Cor. 7. 11. a Pro. 29. 18. Rom. 10.14 . Mat. 21. 19,20 . 2. Tim. 3. 16 b Eph. 1.13 . c Heb. 4. 12. 1. Cor. 14. 25. d Rom. 1.17 2. Cor. 2. 16 Heb. 4.2 . e Iam. 1.19 . Act. 16. 14. Heb. 4.2 . Esa. 66.2 . Luk. 2.51 . Ps. 119.11 . f Rom. 4.11 . Gen. 17.12 . Gal. 3.1 . g 1. Cor. ●0 . ●,2,3 . h Act. 2. 38. Tit. 3. 5. Act. 22. 16. Mar. 28. 19. i Gal. 3. 27. 1. Pet. 3.21 k Mar. 16. 16. l 1. Pet. 1.2 . m Heb. 10. 20. 1. Pet. 3.21 . n Deut. 23. 21,22 . Eccles. 3.4 . o 1. Cor. 11. 23,24,25 . & 12.13 . p 1. Cor. 11. 30,31 . Mat. 5.22 , 23. Esa. 66. 23. q 1. Cor. 10. 16,17 . r 1. Cor. 10. 16 , 17. and 11.21 . r 1. Ioh. 5. 14. s 1. Tim. 2. 1. Phil. 4.6 . t Mat. 11. 24. a Petition I. b II. c III. d IIII. e V. f VI. g Amen . q Luk. 16. 22,23 . r Luk. 23. 43. Act. 7.70 . 1. Th. 4.3 . Heb. 2.14 . 1. Cor. 15.5 . s 2. Pet. 3. 11,12 . t 1. Thess. 4. 16,17 . u Mat. 24. 3 x Iob 19. 26. y Mat. 25. 32,33 . a Re. 20. 12. Dan. 7. 10. b Ioh. 3. 18. & 5,24 . c Mat. 25. 34.41 . d Mat. 25. 34. Apoc. 21. 2.34.11 . e 2. The. 1.9 . Esa. 66. 24. Apoc. 21. 8. Notes for div A09339-e219240 a Psal. 36. b Exposit. Epist . Ioh. tract . 4. de cap. 3. c Super can . Serm. 84. d Tom. 4. p. 124. e Ib. fol. 156. f Ib. fol. 300. h Resp. ad Acta Col. loq . Monpel . i Locor . cōpar . 1. k Catech. l Epistle to Carelesse . m Booke of the markes of Gods children . n Psal. 6. Con. 4. lib. 1. ad Simplic . in fine . Lib. 1. contract . Pelagium .